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In many great teachings, in one form or another, the idea of three worlds is presented. These three "worlds" may be called the body, the soul, and the spirit. The term "body" in this case includes what we normally think of as our body, but it also includes our emotions and thoughts—because our emotions and thoughts are driven by our bodily sensory inputs. It is who and what we are, as we are. It is a miracle, but we have much greater possibilities, and these are our "soul" and our "spirit". And each of these is a much greater miracle than the body.
Practically everything that we do, we do with the body, and with that we are more or less familiar. But we are not familiar with the soul, and we are not familiar with the spirit. It may be said that we lack soul, but it cannot be said that we lack spirit. How can we lack the infinite? What we lack is our connection to the infinite, our connection to spirit, and that connection is the soul.
In some teachings, the world of the soul corresponds to what is called "imagination" (on the fourth way, the term imagination refers instead to uncontrolled mind activity). It is that which "images" the influences of spirit, the inspiration, for presentation to the sense-based body. It may also be called the astral body, the higher emotional center, the ruah (kaballah), and so on. In addition to the different names for the soul between different teachings, it can be confusing because the same term used for soul may be used for our emotional function, just as the same term used for spirit may be used for our intellectual function. This apparent confusion exists because there is a correspondence between the emotions and the soul, and between the intellect and the spirit. In fact, our emotions and intellect may be seen as something like imitations, or images, of the soul and spirit.