Another point to be noted is that the first form of...

Another point to be noted is that the first form of perception which is derived from the senses has the possibility of fault and this is contrary to the second type of perception where there is no intrusion of fault. For example it is possible that someone might doubt that the colour of the skin he has is the same as he perceives or it is different to what he perceives. On the other hand no-one would ever doubt whether he has decided or not, he has a thought or not, or he has a doubt or not.

This is the very subject that has been explained in philosophy in the following way: Intuitive knowledge (‘ilm hudūri) is directly related to the reality and due to this it is considered as faultless, but knowledge by perception (‘ilm husūli) is formed from the conclusions of different outward forms, therefore the possibility of fault and suspicion exist. The intuitive knowledge and awareness, which is the most certain of all, is the knowledge attained by presence and spiritual witnessing.

Such knowledge contains the knowledge of the psyche, emotions, and other psychological states. Therefore the existence of ‘I’ or the ‘self’ can never be doubted and likewise the existence of fear, emotions and mercy, or thought and will are also certain.

The question arises as to whether this ‘I’ is the same as the material body, or whether it is a psychological state extended from the body, or whether its existence is other than that of matter, but has a strong relationship with the body, and several of its works are conducted through the body, which result in the two having effect upon each other.

While focusing upon the issues discussed in our premise the answer to the above question are as follows: The ‘I’ (spirit) must be perceived through intuitive knowledge (by presence), but the body must be perceived through the senses, therefore the ‘I’ is other than the body. The ‘I’ is a type of existence that throughout the course of the life of an individual remains the same.

This can be understood through intuitive knowledge but the body changes its form and shape several times and does not have a true unifying criteria. The ‘I’ is abstract and indivisible and it cannot be divided into two even by example, but the body can be divided into several parts. The psychological elements such as emotions, will etc are indivisible and cannot be regarded to be the extensions of matter, therefore the substance of these elements has to be immaterial.