O wretched man suffering from scruples! Do not be alarmed! For what comes to your mind is not abuse, but something imaginary. And like to imagine unbelief is not unbelief, to imagine abuse is not abuse either. For according to logic, an imagining is not a judgement, and abuse is a judgement. Moreover, those ugly words are not the words of your heart, because your heart is saddened and sorry at them. Rather they come from the inner faculty situated near the heart which is a means of Satanic whisperings. The harm of scruples is imagining the harm. That is, it is to suffer harm in the heart through imagining them to be harmful. For it is imagining to be reality an imagining which is devoid of judgement. Also, it is to attribute to the heart Satan's works; to suppose his words to be from it. Such a person thinks it is harmful, so it becomes harmful. That is anyway what Satan wanted.

SECOND ASPECT

It is this: when meanings arise in the heart, they enter the imagination stripped of form; it is there that they are clothed in an image or form. The imagination, always affected by some cause, weaves images of a sort. It leaves on the way the images of the things to which it gives importance. Whatever meaning passes through it, it either clothes it, or wears it, or taints it, or veils it. If the meanings are pure and clean, and the images, dirty and base, there is no clothing, but there is contact. The man with scruples confuses the contact with being clothed. He exclaims: "Alas! How corrupted my heart has become. This lowness has made me despicable!" Satan takes advantage of this vein of his. The cure for such a wound is as follows:

Listen, O you unfortunate! Just as outward cleanliness, which is the means to the correct conduct of your prayers, is not affected by the unclean -ness of the inside of your inner organs, and is not spoiled by it, so the sacred meanings being close to unclean forms does not harm them. For example, you are reflecting on some Divine signs when suddenly you feel ill, or an appetite, or a stimulation like a need to pass water. Of course your imagination will see whatever is necessary to cure the ill or answer the need, and will look at it, weave lowly forms appropriate to them, and the meanings that arise will pass between them. But there is no harm in their passing, nor soiling, nor error, nor injury. If there is any mistake, it is in paying them attention and imagining the harm.

THIRD ASPECT

It is this: there are certain hidden connections between things. There are even the threads of connections between things you least expected. They are either there in fact, or your imagination made them according to the art with which it was preoccupied, and tied them together. It is due to this mystery of connections that sometimes seeing a sacred thing calls to mind a dirty thing. As stated in the science of rhetoric, "Although opposition is the cause of distance in the outer world, it is the cause of proximity in the imagination." That is, an imaginary connection is the means of bringing together the images of two opposites. The recollection which arises from this connection is called the association of ideas.