Maximos the Confessor (Cambridge, Trinity College, MS O.3.48)

...by participations, unsubstantial, unshareable, keeping them [to] themselves. Just as indeed [is the case with] the body, when it acts, [so] our [soul] does not exist independently. Since we say [that] it must be, as many [things] as are divided by it, the thing being contemplated becomes dense.

And so that we might not speak at length, since then it has become nourishment. [It is] nothing in itself, just as we say [that] it takes up the withdrawal of blood, [as] said; neither will we call [it] the first-fruit of such things; nor any of its own [things]. In those who are being conceived. Whether [in] body...

a

For the logoi principles/reasons that have come into existence by nature with the body and because of the body are classified [as being] to such an extent obscure, [as] having grown into [them]; and whatever things are so, this, to us, [is] the motion. And [the] infinite hypostasis. Until it comes, [being] by nature incorporeal [to] the body. Already from God, they bring the logos [to] us, classifying [it]. It is divided. As many as [are] the foods. [They] divide to us. From these, [I am] forced also to use all [things], [lest] they might err. And this is all the more apparent [as] the things of God.

And having such a relationship, and as much as it can, [it has a relationship] towards the body. According to the same logos.
So many and such things [as] have been divided. I acknowledge [it], and let it be seen in the presence and [the] form. But the flow of it, the contemplation of this [is] indivisible through? invisible parts. For not the things of these [come] from those... [they] are invisible. But it will live [while] being divided. Body...

And the soul, if it is from these, or these, or [something] of these, or to these, or to some, or before these, [it is] all indescribable as it exists; in another place, [it is] neither from these, nor these; nor [is it] something or something of these; nor to these; nor to some; nor [is it] before these. [It is] indescribable, therefore the soul [is] not a body.

a'

Another: The soul, therefore, [is] disputed by them; for it does not exist [as] one of those things [that exist] according to the body or [is] similar. But they are convinced that it exists. [It has] no mass; no shape; no motion; no place; no magnitude; no three-dimensional? extension. And all, however, [are] not [the things] of bodies, all indeed [is] naturally [as] marble to us. But the members, as many as [are] somewhere to this, as the logos has it, [it] will be incorporeal beside the sight of all.

b'

For if [it] is a body [through] connection and cutting, and the greater part is divided. And the [part] suffering [by] cutting and division. And some [kind of] cutting, neither [is it] another; all changes of the body, the soul therefore [is] incorporeal, since every cutting...

c'

...in the body, however, indivisibly.
Another: The essence. The essence of bodies [is] separated from the ensouled [body] after the color. And the soul [is] a body. Either it will be of an ensouled or a soulless body; but let it not be a body because of the mind, it will cease [being] the essence. [It] gave how [it] at any time [was] complementary, to be ensouled. The soul, rather [being] ensouled, [is] more [likely] to depart, [as if] light [being] illuminated. Or [as] fire [is] heated, as in many [ways]. And the most identical [thing] is that the essence [is] to ensoul the soul...