He is the possessor of such-and-such, as we have determined that the attribute is the essence of what is described in this chapter, I mean the psychological attribute. Just as the meaning in which it is said that he does not exist by himself is an existing form, the form that is this world has returned a meaning due to his fulfillment of that meaning and his being familiar with it, just as these meanings were composed, and from their composition he became an existing entity. By itself, it is said that there is a body, a human being, a horse, and a plant, so understand, and the one with the knowledge of taste becomes a taste, and the one with the knowledge of smell becomes a smell. What this means is that he does in others what taste does to them if he is a possessor of taste, or what smell does to him if he is a possessor of smell, then he has joined the ruling with its meaning and has become in itself a meaning. The perceiver perceives things through it, just as the person seeing the vision perceives things by looking in the mirror, things that in this case he cannot perceive except with the mirror. Sheikh Abu Madin had a young son from a black woman, and Abu Madin was a visionary. This boy, when he was seven years old, used to look and say, “I see in the sea in the place of his description such and such ships.” Such and such happened in it, and if after a few days those ships come to Bejaia, the city of this boy in which he was, the matter will be found according to what the boy said. The boy will be asked, “What do you see?” and he will say with my eyes, then he will say, “No, I see it with my heart.” Then he will say, “No, I see it with my father” if he is present. And I looked at him