THE human self constitutes the fulcrum of human identity. The synthesis of biological, psychological and social attributes differentiates it from other living creatures.

It is unique and complex. The self creates and destroys simultaneously. It is deeply structured and shaped by the cognitive, linguistic and cultural contexts of human experience. Those who attempt to unravel its mysteries are bewitched by its complexities and varieties.

The Quran has described the threefold structure of the human self in addition to the soul and heart as a source of knowledge. These are nafs al-ammarah, nafs al-lawwamah, and nafs al-mutmainna.

The ammarah state is reflected in man’s attachment to material corruption. It perpetually motivates a person to commit evil. Uncontrolled indulgence in sensuality and lust, and desire for power, food, and fame are all symptomatic of this evil state of the self. It seeks to satisfy its desires and emotions at any cost, without any restraint or boundary.

In short, sheer hedonism characterises the ammarah state of the self. It is a boundless fire, which if not controlled can destroy a stable and peaceful human personality.

The lawwamah state of the self is revealed when a person takes critical stock of attitudes and behaviour. Every human act has moral consequences. These must be carefully examined before any action is performed. The human self has attained the lawwamah state when it starts watching over its acts and thoughts.

Every human act has an ethical consequence. For example, overindulgence in physical pleasures, food, and alcohol can have severe health and life consequences for a person.

Similarly, what goes on inside the human mind also causes ethical aftershocks. Backbiting, unverified allegations, jealousy, lying, spying etc, have serious psychological effects on the emotional health of a person. These activities also have social and cultural implications.

The most important effect of such behaviour is dissonance created at the workplace, in the family and in organisations at large. However, when a person starts examining his or her behaviour and actions in a critical and reflective mode, it is definitely a sign of better psychological well-being. One has to clean one’s emotional centre in order to improve one’s self.

But the human self is like a chameleon. It can take on many behavioural colours in order to satisfy its base emotions. So one must continuously be on guard.

The human body reveals more than it conceals. It reveals the people who are still stuck in the ammarah or lawwamah state. It also exposes the hidden brain activity of power seekers and money-makers. To this effect, I am reminded of a story narrated by mystic Ali Hujveri in his Kashf al-Mahjub.

There was a man who had a lot of money and owned gardens. Once while on a visit to one of his gardens, he came across a beautiful woman working there. He madly wanted her to be with him. He sent his messenger and invited her to meet him at a far-off and lonely place outside the city, where nobody would witness their meeting.

The woman declined the offer and sent a message to the rich landowner that she was willing to meet him if he could manage such a place where God could not witness their meeting. After receiving this reply from the woman the rich landowner repented and sought forgiveness from God for his evil thoughts.

The second test to judge and differentiate between the power seeker and those who are empathetic and humble resides in the choice and use of their language. Language, like the body, also reveals more than it hides. One would come across people who say ‘I am the best’ and others who say ‘We are the best’.

These are two simple statements. But a world of meaning is hidden in their usage. Those who apply ‘I’ in their discourse are arguably power hungry and dominating where others are concerned.

On the other hand, those who use ‘we’ are humble and show empathy towards their fellow beings. People feel comfortable working with those who apply a pluralistic idiom compared to those who display egoistic idioms in their language.

The mystic Syed Roshan Ali Shah has proposed a therapeutic strategy for the sick and suffering selves who are wandering in the forest of ammarah and lawwamah. He has said that every night a person should take stock of one’s thoughts and actions performed during the day. This activity is called ‘vacating of the self’. When the self is cleansed daily, it attains the status of mutmainna (the satisfied self).

The writer is a social scientist based at the University of Management and Technology, Lahore.

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