If each one were to defend his opinion, it might be that Truth would be seen to be in all.

But since on the surface they seem somewhat distant from the Truth, one must not proceed according to those opinions, but according to the opinion of Aristotle and of the Peripatetics.

And therefore I say that when the human seed falls into its receptacle, that is, into the matrix, it bears with it the virtue or power of the generative Soul, and the virtue or power of Heaven, and the virtue or power of the aliments united or bound together, that is the involution or complex nature of the seed.

It matures and prepares the material for the formative power or virtue which the generating Soul bestows; and the formative power or virtue prepares the organs for the celestial virtue or power, which produces, from the power of the seed, the Soul in life; which, as soon as produced, receives from the power of the Mover of the Heaven the passive intellect or mind, which potentially brings together in itself all the universal forms according as they are in its producer, and so much the less in proportion as it is farther removed from the first Intelligence.
Let no one marvel if I speak what seems difficult to understand; for to myself it seems a miracle how it is possible even to arrive at a conclusion concerning it, and to perceive it with the intellect.

It is not a thing to reveal in language, especially the language of the Vulgar Tongue; wherefore I will say, even as did the Apostle: "Oh, great is the depth of the riches of Wisdom of God: how incomprehensible are Thy judgments, and Thy ways past finding out!" And since the complex nature of the seed may be better and less good, and the disposition of the receiver of the seed may be better and less good, and the disposition of the dominant Heaven to this effect may be good and better and best, which varies in the constellations, which are continually transformed; it befalls that from the human seed and from these virtues or powers the Soul is produced more or less pure; and according to its purity there descends into it the virtue or power of the possible or passive intellect, as it is called, and as it has been spoken of.