{{Endnote|Immanuel Kant - Dreams of a Spirit-Seer - tr. Emanuel Fedor Goerwitz (1900).djvu|145-146|Note7}}
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7 (p. 53)—"Man from his spirit, and not from his body; and that the corporeal form is added to the spirit according to its form, and not the reverse, for the spirit is clothed with a body according to its own form. For this reason the spirit of man acts into every part, yea, into the minutest particulars of the body, insomuch that the part which is not actuated by the spirit, or in which the spirit is not acting, docs not live. That this is so, may be known to every one from this fact alone, that thought and will actuate each and all things of the body with such entire command that every thing concurs, and whatever does not concur is not a part of the body, and is also cast out as something in which is no life. Thought and will are of the spirit of man, and not of the body. That the spirit does not appear to man in a human form, after it is loosed from the body, nor in another man, is because the body's organ of sight, or its eye, sofar as it sees in the world, is material, and what is material sees what is material only.
"…… A deed or work, therefore, viewed in itself, is only an effect, which derives its soul and life from the will and thought, insomuch that it is will and thought in effect, consequently it is will and thought in an external form. Hence it follows that such as the will and thought are which produce a deed or work, such likewise is the deed and work: if the thought and will be good, then the deeds and works are good; but if the thought and will be evil, then the deeds and works are evil, though in the external form they may appear the same."—H. and H., 453, 472.
"The mind (that is, the will and understanding) impels the body and all its belongings at will. Does not the body do whatever the mind thinks and determines? Does not the mind incite the ear to hear, and direct the eye to see, move the tongue and the lips to speak, impel the hands and fingers to do whatever it pleases, and the feet to walk whither it will? Is the body, then, anything but obedience to its mind: and can the body be this unless the mind is in its derivatives in the body? Is it consistent with reason to think that the body acts from obedience simply because the mind so determines? in which case there would be two, the one above and the other below, one commanding, the other obeying. As this is in no way consistent with reason, it follows that man's life is in its first principles in the brains, and in its derivatives in the body (according to what has been said above, n. 365); also that such as life is in first principles, such it is in the whole and in every part (n. 366); and that by means of these first principles life is in the whole from every part, and in every part from the whole (n. 367); and that all things of the mind have relation to the will and understanding, and that the will and understanding are the receptacles of love and wisdom from the Lord, and that these two make the life of man."—D. L. W., 387.
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7 (p. 53)—"Man from his spirit, and not from his body; and that the corporeal form is added to the spirit according to its form, and not the reverse, for the spirit is clothed with a body according to its own form. For this reason the spirit of man acts into every part, yea, into the minutest particulars of the body, insomuch that the part which is not actuated by the spirit, or in which the spirit is not acting, docs not live. That this is so, may be known to every one from this fact alone, that thought and will actuate each and all things of the body with such entire command that every thing concurs, and whatever does not concur is not a part of the body, and is also cast out as something in which is no life. Thought and will are of the spirit of man, and not of the body. That the spirit does not appear to man in a human form, after it is loosed from the body, nor in another man, is because the body's organ of sight, or its eye, sofar as it sees in the world, is material, and what is material sees what is material only.
"…… A deed or work, therefore, viewed in itself, is only an effect, which derives its soul and life from the will and thought, insomuch that it is will and thought in effect, consequently it is will and thought in an external form. Hence it follows that such as the will and thought are which produce a deed or work, such likewise is the deed and work: if the thought and will be good, then the deeds and works are good; but if the thought and will be evil, then the deeds and works are evil, though in the external form they may appear the same."—H. and H., 453, 472.
"The mind (that is, the will and understanding) impels the body and all its belongings at will. Does not the body do whatever the mind thinks and determines? Does not the mind incite the ear to hear, and direct the eye to see, move the tongue and the lips to speak, impel the hands and fingers to do whatever it pleases, and the feet to walk whither it will? Is the body, then, anything but obedience to its mind: and can the body be this unless the mind is in its derivatives in the body? Is it consistent with reason to think that the body acts from obedience simply because the mind so determines? in which case there would be two, the one above and the other below, one commanding, the other obeying. As this is in no way consistent with reason, it follows that man's life is in its first principles in the brains, and in its derivatives in the body (according to what has been said above, n. 365); also that such as life is in first principles, such it is in the whole and in every part (n. 366); and that by means of these first principles life is in the whole from every part, and in every part from the whole (n. 367); and that all things of the mind have relation to the will and understanding, and that the will and understanding are the receptacles of love and wisdom from the Lord, and that these two make the life of man."—D. L. W., 387.
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