To unite the soul with the body is as much as to drive Adam from heaven; to long for the body is to bear the commands of Eva; and to perform bad actions is to eat of the forbidden tree; anger is the serpent; lust is the peacock. They hold that Iblis represents the power of imagination which guides us, and the sensual influence which denies the knowledge of words and things consentient with reason, and contends with the power of reason; that what is stated in the law, that all angels prostrated themselves before Adam, except Iblis, signifies that all bodily powers, which are the angels of the earth, are obedient to the soul of Adam, except the power of imagination, that is Iblis, which is rebellious, and sometimes gets the better of judgment. Reason says, that a corpse is to be accounted a mineral, and no wise to be feared; but imagination says: “this is true; nevertheless we “must fear;” and when one finds himself in a house alone with a dead man, it may happen that his mind experiences an agitation of terror. The Súfis too agree with this, as we find it expressed by the venerable Shaikh Mahmúd Shósterí[113] in a chapter of the _Merát ul Mohakakín_, “the mirror of the investigators of truth.” It is stated in the _Akhván ús afá_, “the companions of purity,” of Mullá Alí, that there were intelligences and spirits which were not ordered to adore Adam, as being of a higher rank, as it is written in the Koran, that God, the All-just, addressed this speech to Iblis: “Thou art proud; believest thou thyself to be one of the more exalted beings?”[114] And this was the occasion on which the angels of the earth were ordered to adore Adam. The Orientals maintain that when the soul realises, as it ought to do, the conditions of its primitive origin, it obtains emancipation from the bodily bonds, and joins the intelligences and spirits: this exalted dignity is Paradise. “O peaceful soul, return to thy lord willingly and readily; and whoever desires to meet his lord, let him perform good works.” In this high state it is possible to behold the face of God. There is another sect which asserts, that the All-Just is visible; they say right; because the rational soul sees with interior eyes: another sect which denies the seeing of God is also right; because he cannot be seen with bodily eyes, “The eyes attain him, and attain him not.”