Anything which is a hindrance to the fight of the soul is a delusion and a snare, even like the body which often does hinder you in the path of salvation.
The soul has two parts, one rational and the other irrational. Let us now similarly divide the rational part, and let it be assumed that there are two rational faculties, one whereby we contemplate those things whose first principles are invariable, and one whereby we contemplate those things which admit of variation.
The Bhagavad-Gita calls on humanity to dedicate body, mind and soul to pure duty and not to become mental voluptuaries at the mercy of random desires and undisciplined impulses.
So, if we must give a general formula applicable to all kinds of soul, we must describe it as the first actuality [entelechy] of anatural organized body.
Of lower states, of acts of routine and sense, we can tell somewhat; but the masterpieces of God, the total growths and universalmovements of the soul, he hideth; they are incalculable. I can know that truth is divine and helpful; but how it shall help me I can have no guess, for so to be is the sole inlet of so to know.