the Human Ego

Why do we sometimes know what is right, while acting against our own conscience? Why can pride, jealousy or anger prevail over our best intentions?

The struggle against the ego is a major theme of spiritual traditions.

The prophets called people to overcome their evil inclinations, to master their desires and to seek inner purification.

But what exactly is the ego?

In the sixteenth Door of The Goal of the Wise, Abdullah Hashem Aba Al-Sadiq (From Him is Peace) reports teachings of Ahmed Al-Hassan (From Him is Peace) concerning the nature of the Nafs, its formation and its relationship with the soul.

This Door proposes a fundamental distinction between the soul, the good self, the evil self and the reassured self.

1. What is the Nafs?

The Arabic term Nafs can designate the self or the person depending on the context.

In the chapter, it is associated with the inner dimension of the human being that feels, desires and reacts to experiences.

The book recalls that religious traditions have often presented the struggle against evil inclinations as an essential spiritual responsibility.

It mentions in particular the teachings of Jesus, of the Prophet Mohammed and of Imam Ali concerning the renunciation of the ego and self-mastery.

But Ahmed Al-Hassan provides, according to the account, a particular explanation: the self is formed and transformed through human actions.

2. Do our actions build our ego?

One of the central teachings of this Door affirms that the self is shaped by our deeds.

Each action would contribute to strengthening certain inner dispositions.

A person who cultivates generosity, patience and sincerity would gradually develop corresponding tendencies.

Conversely, a person who constantly feeds envy, anger or pride would strengthen these behaviors.

The book thus presents the self as a dynamic reality.

It is not simply an immutable characteristic.

It evolves according to what we do.

3. The role of the senses in the formation of the self

According to the reported teaching, the senses take part in the formation of the self.

Sight, hearing, touch and taste influence our experience of the world.

They expose us to situations that arouse emotions, desires and reactions.

The chapter establishes a link between these experiences and the development of inner tendencies.

This conception invites reflection on the influence of our environment.

What we watch, what we listen to and the habits we maintain can gradually steer our behavior.

4. The good self and the evil self

The book distinguishes two dimensions of the self.

The good self

The good self develops through positive actions.

It is associated with generosity, self-mastery and behaviors in accordance with the divine will.

According to the chapter, good deeds have a particular strength in the development of this dimension.

The evil self

The evil self is fed by negative behaviors.

Envy, the excessive pursuit of power, unjustified anger and acts contrary to conscience can strengthen its influence.

From this perspective, inner life is marked by a struggle between opposing tendencies.

The spiritual goal consists in allowing the good self to dominate the evil one.

5. Are good deeds more powerful than evil ones?

A particularly encouraging teaching of the chapter concerns the strength of good deeds.

Ahmed Al-Hassan affirms, according to the account, that the positive effect of a good deed on the good self is greater than the negative effect of an evil deed on the evil self.

The book presents this difference as an advantage granted to the human being on his spiritual path.

This means that inner transformation remains possible.

A person is not necessarily condemned to remain a prisoner of his bad habits.

He can gradually change by developing better behaviors.

6. The difference between the soul and the self

The sixteenth Door then establishes an essential distinction.

According to the book, the soul is the reality that reincarnates and passes through different existences.

The self, on the other hand, would be linked to the experience of a particular body.

The soul would retain certain characteristics from one incarnation to another.

The self would be shaped by the experiences, emotions and actions lived over the course of existence.

This distinction allows the author to link the teachings on the ego to the previous Doors devoted to reincarnation and transmigration.

7. What is the reassured self?

One of the major concepts of the chapter is that of the reassured self.

According to Ahmed Al-Hassan, the reassured self corresponds to a state of harmony between the self and the pure soul.

It is no longer a matter of a permanent struggle between opposing tendencies.

The self would have become compatible with the spiritual reality of the soul.

This harmony represents a particular state of inner fulfillment.

In the book, the reassured self is also distinguished from the other forms of the self by its relationship to the continuity of spiritual existence.

8. Do angels have an ego?

The chapter presents another particular idea.

According to the reported teaching, not all beings incarnated in human form would necessarily possess a self in the sense described.

The author mentions in particular angels who would have taken a human form.

He mentions Gabriel, Michael and Raphael in the context of this doctrine.

This conception belongs to the metaphysical vision of the book.

It does not constitute a means of objectively determining the spiritual nature of a person from his behavior or appearance.

9. Can the strength of the soul be recognized through the reactions of the body?

The Door also reports a teaching concerning certain involuntary gestures.

Ahmed Al-Hassan associates different bodily reactions, notably gestures directed toward the head, the chest or the thighs, with the relationship between the self and the soul.

In the logic of the book, these manifestations could reflect differences in their inner balance.

This is a spiritual interpretation specific to the chapter.

These gestures do not constitute scientific tests making it possible to assess the quality of a soul or the moral worth of a person.

10. How to begin transforming one's ego?

The teachings of this Door can nourish a concrete reflection on our habits.

Inner transformation begins with observing our reactions.

When we are criticized, do we immediately seek to defend ourselves?

When someone succeeds, do we feel joy for them or envy?

When we make a mistake, are we capable of acknowledging it?

When we have the opportunity to help, do we act out of generosity or to obtain recognition?

These questions make it possible to better understand the mechanisms of the ego.

The book insists on the power of repeated actions.

Patience develops by practicing patience.

Generosity develops by giving.

Humility develops by agreeing to recognize one's limits.

11. From inner struggle to peace of the soul

The sixteenth Door does not present the ego solely as an enemy.

It also explains how the self can be transformed.

The aim is not to deny all emotion or all individuality.

In the doctrine set out, it is a matter of making the self evolve until it is in harmony with the pure soul.

Self-mastery then becomes a step toward a deeper inner peace.

This perspective is in line with the theme of the reassured self, which constitutes one of the essential teachings of the chapter.

Conclusion — Is our greatest battle an inner one?

The sixteenth Door of The Goal of the Wise offers an exploration of the Nafs and its different dimensions.

It presents the self as a reality shaped by actions, distinguishes the good self from the evil one and describes the reassured self as a state of harmony with the soul.

Its central teaching invites us to become aware of our responsibility in our own transformation.

If our actions gradually build what we become, what human being are we creating through our daily choices?

This question invites each person to examine their conduct and to continue their spiritual journey.