And you might have seen the sun, that is, the sun of the spirit, when it rose, that is, when it rose [in rank] by means of disengagement from the coverings of the body and [when] it emerged manifest from its [the body's] horizons, inclining with them from the direction of the body, its [the spirit's] inclination and love being for the direction of the right, that is to say, the side of the holy world and the path of pious deeds such as acts of goodness, of merit, of virtue and obedience, the conduct of the pious, for the pious are the companions of the right; and when it set, that is, [when] it hurtles down into the abyss of the body and becomes veiled therein and disappears into its darknesses and recesses so that its light is extinguished, it crosses over them and leaves them while they remain on the left, that is to say, [on] the side of the soul and the path of evil deeds so that they become engrossed in acts of disobedience, misdeeds, evil and vices and [follow] the conduct of the profligate who are the companions of the left, while they were in a cavern therein, that is, in a wide space within their body which is the station of the soul and physical nature. For therein is an expanse in which the light of the spirit does not fall on them. Know also that the side of the heart that is adjacent to the spirit is a spot illumined by the light of the spirit and is called the intellect; it is this that summons to good and paves the way to heavenly inspiration. The side [of the heart] that is adjacent to the soul is dark because of the darkness of its attributes and is called the breast; this is the locus for the evil whisperings of Satan, as He has said who whispers in the breasts of mankind [Q. 114:5]. But when the spirit stirs and the heart turns its face to it, it [the heart] becomes illumined, is strengthened by the rational faculty that summons to, and causes yearning for, perfection and inclines to good and obedience. Yet if the soul stirs and the heart turns its face to it, it [the heart] is sullied and is veiled from the light of the spirit, while the intellect becomes dark and inclines to evil and disobedience. And in both states the angel turns to inspiration and satan to evil whisperings and they mix a righteous deed with an evil one. There is in the verse a subtlety, which is that He uses [the verb] 'to incline away' (izwirār) from the cave in the context of inclining to good and in the context of inclining to evil [He uses the verb] 'cut across' (qara?a). That is because the spirit conforms with the heart along the path of good and commands it thereto and accords therewith, turning away from the side of the body and what this [side] conforms with, not according with it along the path of evil. Rather it cuts across it and separates from it while it is engrossed in the darknesses of the soul and those attributes of it that veil it from the light. This is an allusion to variegation in wayfaring. For as long as the wayfarer has not reached the station of fixity and remains in variegation, the soul manifests itself on him together with his attributes so that he becomes veiled from the light of the spirit before returning once again. That, namely, the rising of the light of the spirit and its disappearance, is of God's signs, [the signs] through which the way is found and through which one arrives at Him and His guidance. Whomever God guides, by making him arrive at the station of the witnessing and granting him fixity therein, he indeed is rightly guided, in truth and in no other way, and whomever He leads astray, by veiling him from the light of His countenance, then there will be no one to guide him or direct him [to the right path]. Or it means, and whomever God guides to them [the youths of the cave] and to the truth of their state [is truly guided], and whomever He leads astray, He will veil him from [the truth of] their state.