[10:3] The Ṣūfī conception of the soul is also tripartite. According to them the soul is a combination of Mind, heart and spirit (Nafs, Qalb, Rūḥ). The "heart" is to them both material and immaterial or, more properly, neither--standing midway between soul and mind (Nafs and Rūḥ), and acting as the organ of higher knowledge. Perhaps Dr. Schenkel's use of the word "conscience" would approach the ṣūfī idea of "heart". [11:1] Geiger Vol. I, p. 104. (The ṣūfī Cosmology has a similar doctrine concerning the different stages of existence through which the soul has to pass in its journey heavenward. They enumerate the following five Planes; but their definition of the character of each plane is slightly different:-- 1. The world of body. (Nāsūt). 2. The world of pure intelligence. (Malakūt). 3. The world of power. (Jabrūt). 4. The world of negation. (Lāhūt). 5. The world of Absolute Silence. (Hāhūt). The ṣūfīs probably borrowed this idea from the Indian Yogīs who recognise the following seven Planes:--(Annie Besant: Reincarnation, p. 30). 1. The Plane of Physical Body. 2. The Plane of Etherial double. 3. The Plane of Vitality. 4. The Plane of Emotional Nature. 5. The Plane of Thought. 6. The Plane of Spiritual soul--Reason. 7. The Plane of Pure Spirit.) § II. Mānī[12:1] and Mazdak[12:2]. We have seen Zoroaster's solution of the problem of diversity, and the theological or rather philosophical controversy which split up the Zoroastrian Church. The half-Persian Mānī--"the founder of Godless community" as Christians styled him afterwards--agrees with those Zoroastrians who held the Prophet's doctrine in its naked form, and approaches the question in a spirit thoroughly materialistic. Originally Persian his father emigrated from Hamadān to Babylonia where Mānī was born in 215 or 216 A.D.--the time when Buddhistic Missionaries were beginning to preach Nirvāna to the country of Zoroaster. The eclectic character of the religious system of Mānī, its bold extension of the Christian idea of redemption, and its logical consistency in holding, as a true ground for an ascetic life, that the world is essentially evil, made it a real power which influenced not only Eastern and Western Christian thought[13:1], but has also left some dim marks on the development of metaphysical speculation in Persia. Leaving the discussion of the sources[13:2] of Mānī's religious system to the orientalist, we proceed to describe and finally to determine the philosophical value of his doctrine of the origin of the Phenomenal Universe. [12:1] Sources used:-- (a) The text of Muḥammad ibn Isḥāq, edited by Flügel, pp. 52–56. (b) Al-Ya‘qūbī: ed. Houtsma, 1883, Vol. I, pp. 180–181. (c) Ibn Ḥazm: Kitāb al-Milal w’al-Niḥal: ed. Cairo, Vol. II, p. 36.