 Perhaps as a result of the perceived atheism of Hobbes, and More’s increasing awareness that the philosophy of Descartes had also been appropriated by atheists and twisted to serve their purposes, More presents his own would-be cure for atheism in its most cogent and most powerful form in The Immortality of the Soul. The main focus of the three books are the establishment of dualism and the nature of incorporeal substance, the relationship of the soul to the body, and the life of the separated soul in the after-life; but along the way More deals with many associated phenomena, such as the souls of animals, and the pre-existence of the human soul. In particular, it is in this work that he develops most fully his concept of the Spirit of Nature. Although the Spirit of Nature is More’s most characteristic contribution to the history of natural philosophy, his pronouncements about it have only very recently been properly examined (Henry 1990, Reid 2012, Leech 2013). It is not hard to see why this is so. The concept was vigorously opposed by contemporary natural philosophers, from leading figures such as Boyle and Hooke, down to a dilettante virtuoso such as Sir Matthew Hale (1609–1676). The concept had very little influence, therefore, beyond More’s own circle of devoted followers. The only other philosopher to take it seriously was More’s close friend and colleague, the Master of Christ’s College, Ralph Cudworth (1617–1688). Since our immediate concern here is the philosophy of Henry More, irrespective of its influence, we must look closely at his most distinctive contribution to natural philosophy.