There're some assumptions in what you all wrote:
1) šeyTaan = Iblees
Even if Iblees is šeyTaan and jinn it doesn't work opposite, because he's one of šeyaaTeen and one of jinns.
2) Soul = nefs and Soul = enfus
Even they share the root, nefs and enfus has different meanings. Nefs (and the root) describes a reason in a person for (not) doing some action, for example: somebody argues because it is in his nefs. This word cannot mean "soul" simply because Allah has His nefs. I would agree on Emre's translation as "character", but I don't agree with Freud's "ego". Ego is better described with "enfus", since it means "self" and also "selves" (word doesn't have number).
3) no other word for "soul"
As matter of fact, there're two more words, I think Turks use them, so Emre probably heard about them. We, Muslims on Balkans, use(d) them. One is jaann (used in the Qur'an), in which case it describes something out of our perception, something we can't figure out. It's part of us we can't "see" good. The other word is "rooH", translated mostly as "spirit", which I can agree because we have just a little knowledge of it and can't describe it perfect. As I said, maybe Turks use some word like "ervahi" we use to say, for example "a son is a copy (ervahi) of his father". Its root describes motion by copying moves, and best described is in a wind (riyaaH). We have "of Allah's rooH", which are like embryos of His names that we can develop, as we develop as persons in our life.
The only way to interact with Allah is by His name, by understanding Names we developed in us. If we develop raHmet we can connect with Him by raHmet, if we develop knoledge, wisdom, strength, coherency, love, mercy, etc. we can connect with Him by them.
4) 39:42 is about taking souls
As said, el-enfus means the Selves, all our selves. Our freedom of choice is in our enfus, but Allah allows what will happen. We're controlling some of our body by enfus, which is our nefs without thinking. During the sleep (menaam) our enfus "dies" and Allah takes full control over us. This is why we can dream about something which is totally different from what we really are. This time is when our retrospective memory is being written, and we can compare this with a computer saving a lot of data: if something else the user (enfus) works on a computer he can slow down saving data or corrupt them, this is why we're (our enfus) offline. The same is when a person dies, his enfus is offline, has no control over anything, as we know.
But, I think that Sarah is right about "astral projection", even that phrase is not exact. We live in two (or more) worlds: one is this material world Allah created for us, and the other is our mind's world. We were born as "tabula rasa" (we know nothing) and we're constructing this world in us from a scratch, by understanding material world, putting in it our nefs, of rooH we have, our wishes, our fears, and so on. This world has the Earth and the Sky with layers, as material world, and we can have our consciousness on its Earth or above it through the Skies. We can look at everything from these perspectives, even on Allah's names. The final point of our world is "sidret-ul-mentehaa" (literally: final point), since we're limited in everything. We can experience "out of the body" whenever we go further then we were before and looking at ourselves from that new perspective. People mostly don't understand this, but it's whenever we figure out that we done something wrong before and we could do it better "now". This travel is the only way to develop our nefs and to develop rooH's embryo.
The best tool for this trip is the Qur'an, this is why it was "send down", because its origin is above "sidret-ul-muntehaa". This is the unique "book", since whenever we understand anything from it by our "earthly perspective", we can take it to the Skies and look on it from a different perspective (1 earthly, 7x7 heavenly).
Sorry for my bad English, especially for this is very hard topic to talk about even in somebody's language. I haven't provide aayaat since I think they're well known to any student of the Qur'an, but if needed I can. I wish you all best in any moment you try to understand the Qur'an better, and wish us all to be best possible students and people who accept learned and enrich our nufoos (pl. or nefs) by it.
