12. It is the reflexion of the inward soul अन्तरात्मा which is understood to be the ego अहं, the mind चित्त and anima or animated soul जीव. (The two souls are respectively called the nafs natigue and the nafs Jesmia in sufism, the former is Meram and Shaffat—luminous and transparent, and the latter nafs amera Jesmani—or bodily senses, and quate uhshi—or outrageous passions).
13. When the luminous and moon like soul, entertains and enjoys the ambrosial beams of the intellect within itself; it then forgets its egoism, which rises no more in its bright sphere.
14. When the sweetness of the intellect, is felt within the molasses of the soul; it is relished by the mind with a zest, which makes it forget its egoism in itself.
15. When the bright gem of the soul, shines with the radiance of the intellect in itself; it finds its egoism to be lost altogether, under the brightness of its intellectual light.
16. The soul perceives nothing in itself, for the total want of the perceptibles in it; nor does it taste anything in itself, for want of anything gustable therein. (The objective is altogether lost in it).
17. It thinks of nothing in itself, for want of the thinkables therein; nor does it know of aught in itself, for want of the knowables there. (The soul being absorbed in itself, is unconscious both of the subjective as well as objective).
18. The soul remains blank of all impressions of the subjective and objective, and also of the infinite plenum in itself; it remains in the form of a firm and solid rock by itself.
19. It is by way of common speech or verbiage, we use the words I and thou, and of the objective world, though they are nothing whatever in reality.
20. There is no seat nor agent of thought, nor fallacy of the world in the soul (all which are acts of the mind only): while the soul remains as a mute and pellucid cloud, in one sphere of the autumnal sky.
21. As the waters by cause of their fluidity, take the forms of vortices in the sea; so the intelligent soul assumes its errors of I and thou in its undivided self; owing to its delusion (máyá) of the knower and known (or the subjective and objective).