According to the view of the believers, it settles there; either it resides there as they believe it subsists with a spatially delimited being (mutaḥayyiz), or, as those who prove that it is not spatially delimited and does not subsist with a spatially delimited entity hold, the specific place assigned in the body to the khalifa (vicegerent) is the locus of that khalifa’s command, word, and authority, the place where its rulings are established. God Most High has established this city of body and form upon four principles, which are the ustuqussāt (primary elements) and the elements (fire, air, water, and earth, along with their properties). (Tadbīrāt, 131)
The station of corporeality (ḥaḍrat al-jismiyya) gathers within itself the aforementioned sensibles (maḥsūsāt, things perceptible by the senses). Its commander is khayāl (imagination), and the one who possesses its treasury is ḥiss (sense perception). The senses, being in a state of relative disagreement (ḥāl), receive the sensibles and deliver them to the sense that possesses the treasury, raising them to the treasury of imagination. There, it acquires a name of the same kind as the thing elevated to it. At this stage, the name of sensibles is removed from them, and they are called mutakhayyilāt (things conceivable by imagination).
After this, imagination, under the power of recollection, becomes the possessor of the treasury of sensibles, and the rūḥ (spirit) memorizes them. Here, the name mutakhayyilāt passes from them to maḏkūrāt (things remembered) or maḥfūẓāt (things preserved).
Then, under the power of thought, recollection, which possesses the treasury, presents these to it, distinguishing them by experimentation. It asks those under its administration about them, separating the true and bāṭil (false) aspects. For sense perception has many misleading aspects. The name maḏkūrāt then passes from them to mutafakkarāt (things considered). When it examines them, sends misleading elements back to the senses, and takes the sound ones to transmit them to the station (ḥaḍra) of the intellect, then thought, under the power of the intellect, also possesses the blessing (baraka) obtained in the process of the intellect’s operation.
When it reaches the station of intellect, the knowledge and actions that come to it are included in it and present themselves to it, so that the actions are distinguished as the action of this ear, the action of this eye, the action of this tongue, and so on. This continues until all actions are completed and the sciences and their names pass to the maʿqūlāt (intelligibles).
The intellect, as vizier, takes them and brings them to the Universal Holy Spirit (Kullī Qudsī Rūḥ). The rational soul (nafs-i nāṭiqa) also seeks permission for it, so it too is included there. Once it enters, it leaves all the maʿqūlāt in its possession and says to it: "Peace to the master, the noble one, and the khalifa! This has reached you from the desert of your presence’s bounty, upon the hands of your workers."
The rūḥ (spirit) takes them and brings them to the Holy Presence (Qudsī Ḥaḍra). It prostrates in submission. This prostration…