on other knowledge, circularity or an infinite regress would necessarily follow. For if a second item of knowledge depends upon a first, and the first depends upon that second, so that it can arise only after it, circularity necessarily follows. If, instead, it depends upon something prior to that first item, an infinite regress necessarily follows. There must therefore be some initial knowledge that arises without any preceding knowledge, proof, argument, or premise.

This is knowledge that presents itself immediately to the soul and originates within it. Since it comes first, it is called self-evident and primary. It belongs to the kind of knowledge that the soul cannot help acquiring, and is therefore called necessary. For the soul is sometimes compelled to know and at other times compelled to act.

Voluntary, intentional action has an intended object. That object is intended either for its own sake or for the sake of something else. Not every intended object can be intended for the sake of another: if it is always for the sake of what precedes it, circularity necessarily follows; if it is always for the sake of what follows it, an infinite regress necessarily follows. There must therefore be something intended, sought, and loved for its own sake. When that beloved, sought, and intended object is attained, pleasure, bliss, joy, and happiness accompany it in proportion to the strength of one’s love and desire for it, and to its own intrinsic power. This is a necessary reality, directly tasted and experienced. Hence the prevalence of the terms tasting, happiness, and bliss in the discourse of Sufi worshippers devoted to willing and acting.

Thus desire, will, love, seeking, and other such terms