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32 The image of the open God, sans flesh, is the open set. The image of God incarnate in this world is the compact set. Therefore the image of the soul of humans who have lost their flesh cannot be compact, and must be open. The image of the human soul must, like the image of the open God, be an open set. However, is the human soul exactly the same as the spirit of God? Even if the human soul is continuous with the spirit of God to some extent, does it not split apart in some depths? As an image of the human soul, we can consider the interior of the circumference S1 of radius 1 centered on the point at origin 0 of the complex plane C, or in other words the open disc D, D={z∊C;|z|<1} The open disc D is an open set that is not included in itself yet is bounded by the circumference S1, S1={z∊C;|z|=1} The image of the human soul, the open disc D, is the same as the complex plane C that is the image of the spirit of God in terms of being open set. There is a homeomorphic mapping between the open disc D and the complex plane C, z∊D↔w=z/(1-|z|)∊C Therefore as long as we are considering topological space, there is no difference between the human soul and the spirit of God. Now let us consider topological space as a more specific space, which we term a “manifold.” We shall consider a one-dimensional complex manifold: a Riemann surface. A Riemann surface is defined as the X when the (Hausdorff) topological space X matches the union ∪Oλ of the open set Oλ included in itself, there is a homeomorphic mapping φλ between Oλ and the open set φλ(Oλ) of the complex plane C, and at the same time the union Oλ∩Oµ between Oλ and Oµ is not empty, then there is a biholomorphic mapping φµ*φλ-1 between the open sets of C, φλ(Oλ∩Oµ) and φµ(Oλ∩Oµ).(6) Here we can say that

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