They are forces. The other is the force by which bodies are completed and which arranges those bodies in terms of form, appearance, shape, and adornment, giving them their final form. Just as sunlight permeates all parts of the air, this too permeates from the encompassing celestial sphere (falak-i muḥīṭ) down to the center of the earth.
The Active Intellect (al-ʿaql al-faʿʿāl) receives its emanation from its Creator and from the Creator of that light which is the cause of all existents, in proportion to its nisba (spiritual connection). It continually strengthens the nafs (the lower self) with power and light. The particular soul (al-nafs al-juzʾī) is the soul of existents in the world, such as stars and celestial spheres. That soul is the one that gives life to existents and, under the governance of the Universal Soul (al-nafs al-kullī), governs those existents. For just as the particular soul emanates from the Universal Soul, so too does the Universal Soul emanate from the intellect. Every moving and living being has a soul (nafs). The soul being referred to and emphasized here is the rational soul (al-nafs al-nāṭiqa) belonging to humans. This is the secret of a human's form and ḥaqīqa (inner reality), of his life, movement, will, thought, and opinion, and it is a meaning capable of reaching the divine realms. (Ravza, 117)
Some extreme Sufis have said that the nafs (the lower self) is their suppressed dunyā (worldly life) and their forcibly skilled dancers (for the nafs is a very fickle being). The essence of the nafs, whose substance is unknown, is divided into three parts: The first is, in the sense of kalima (word), from the world of command (ʿālam al-amr) that expresses the wujūd (existence) of every existent. The second is the command (amr) in the sense of being separate from matter. This is any essence that has no connection with the body; it is not a body, nor is it in a body. The third is a state whose limit is foreign to the walī (friend of God). Its destination is the first necessary beginning (the initial will). Its aim is oneness.
A group among them has said: The essence of the nafs is an ailing (problematic), incomprehensible meaning, it knows, but is not known. Its not knowing its own essence is its existence in the world of dominion (ʿālam al-mulk). Its knowing its own essence is its existence in the malakūt (spiritual realm). Its departure from all of these is its entry into the jabarūt (realm of power), and the disappearance of all these from it. Its death, understood as muṭlaq (absolute nonexistence), is its attainment of its goal. (Ravza, 119)
Before the nafs acquires ḍarūrī (necessary) sciences and judgments related to the senses, it is called the simple nafs. When it attains complete discernment, perfect senses, correct thought and opinion, and universal meanings are realized in it, it becomes the natural intellect (al-ʿaql al-fiṭrī); it becomes capable of acting among beings that differ in knowledge, connects causes with their effects, distinguishes the ugly from its opposite, can organize demonstrative reasoning, and if it no longer needs demonstration due to certainty, this is called the intellect by itself (al-ʿaql bi'l-...)