IV. WHO IS THE TRUE SELF?

Who is the True Self within me, and how does realizing it lead me to true happiness?

Hudhoor Qalander Baba Auliya (RA) explains this very clearly through a simple but profound example: If you are wearing a shirt and you move your arms, the shirt will naturally move along with you. But if you take the shirt off and place it on the bed, and ask it to move, it has no ability to do so.

Similarly, the body is merely the libas (dress) of the Soul. When the Soul enters the physical realm (dunya), it takes the form of a physical body. This means that the entity that is in control of our physical existence is not the body—it is the Soul. 

The body feels, moves, reacts, and experiences because of the Soul. Without the Soul, the body has no motion, no perception, and no life. 

To simplify, we can say there are three main layers to our existence.  The lowest aspect is our physical body or form. When this aspect leads our lives, we tend to live in a very animalistic way, constantly operating on survival mode. Our focus revolves solely around material needs and physical pleasure.

In this state, happiness becomes very temporary and unstable. It fluctuates—it rises when our physical desires are fulfilled, and it fades the moment they are not met, or as soon as new desires and needs appear. 

The second layer is related to the mind, which is the ethereal energy body (the zone of the nasma or the aura).  It is a body of light that acts as a medium between the Soul and the body. Modern science has been able to produce cameras that detect the aura. When its colours are balanced, it reflects positively on our physical and mental state through health, clarity, and well-being. Conversely, when it is imbalanced, those disturbances become evident in both the body and the mind. 

The mind is constantly bombarded with thoughts, this is its very nature. If we are not receiving thoughts, we would be dead. Without control over this aspect, the mind can lead us into overthinking, doubt, and worry. It shifts from one state to another, leaving us in patterns of inconsistency and instability.

The final layer is that of the Soul, which is the True Self. The Soul is the aspect that governs our entire existence. It represents our fitrah and is the part of us that is directly connected to Allah ﷻ. This aspect is ageless and genderless, identifying with the oneness of Noor.

When we familiarise ourselves with the nature and characteristics of the Soul, we begin to see that both the mind and body are simply tools, layers through which the Soul expresses itself. But when we do not understand how these layers function, we unconsciously hinder the expression of the Soul. 

Let us consider the need for thirst. This need must be fulfilled by quenching it, so I decide to get some water from the kitchen. First, on the screen of my mind, I see myself walking to the kitchen, opening the cupboard, taking out a glass, pouring water into it and finally drinking it. Then my body follows this mental image in the physical act of getting a glass of water. 

There is an entity within us that gives the command. This command first appears on the screen of the mind, before manifesting as movement in the physical body. Beyond the body and the mind, this same entity drives both of these aspects to move—the Soul. The Soul governs all aspects of our being. For each zone it enters, it creates a different libas (dress) through which it expresses itself. Referring to the three layers mentioned above: the Soul is composed of Noor (Divine Light), nasma (aura) is made of light, and the body is made of clay.  

The reason we often fail to realize this is that we believe our existence is limited to the physical body. We identify our whole existence with the body and our worldly identity. Even when we read about and intellectually accept the concept of the Hereafter, we often comprehend it only in theory. We do not truly understand it, nor do we experience it.

When Al-Akhirah is mentioned, we commonly assume it refers to “the end," that after we depart from this world, we will enter the Hereafter. In reality, Al-Akhirah means another life, one that exists parallel to this worldly life. This implies that when we transcend the limited and illusory senses of the body, we begin to perceive and comprehend a deeper truth.

As our perspective elevates, we no longer remain dependent on the physical aspects of life for meaning or fulfilment. Yet, we continue to live in this world, without being attached to it. 

Our Beloved Prophet ﷺ has said: “موتوا قبل أن تموتوا—Die before you die.” 

At this stage, the point to ponder is this: when we depart from this body, which aspect of us is left behind to be buried in the soil, and which aspect of us moves on to another life?

We can even ask ourselves a similar question every night when we go to sleep and dream. As the body lies resting in bed, which aspect of us is able to eat, travel, meet people, walk, or even fly? At times, our dreams feel so real that when we awaken, we remain in the ihsas of the dream with full awareness, often experiencing its effects physically within the body. When we are being chased in a dream, we often wake up panting and anxious. And in the case of a wet dream, its effects become evident in the physical body upon waking.

There is a part of us that experiences, and another part that observes.

We can view the mind as a mediator, positioned between the body and the Soul.  When the mind becomes attached to the density of the physical aspect of life, it keeps us anchored there, looping within those limitations. Its thoughts will remain dense, and our lives will revolve primarily around the lowest realm of existence—the physical.  

The mind is a tool; if we can learn to use it for our betterment, we can take control rather than allowing it to control us. Often, the mind wanders, shaping our moods and emotions based on its perceptions of circumstances rather than on truth.

On the contrary, when the mind is redirected away from the physical body and begins to seek the Soul, we can, through repeated practice, shift our focus from the limited and temporary aspects of life toward exploring and entering the unlimited life of the Soul. This active transition moves the mind away from density and into lighter realms of awareness. With continued and consistent practice, through repetition, we can influence our thinking patterns and allow the mind to return to a state of alignment. 

Accomplishing this means that sabr needs to become our new best friend. Yaqeen is the driving force that allows us to uncover the mysteries of Allah ﷻ, our Souls, and HIS creation. Sabr should be our constant companion, sitting in the passenger seat.

We are often quick to react, assume, and assign meaning to everything that happens to us. Yet sometimes, if we simply ride the wave, observing and acknowledging a thing for what it is, we begin to discover something deeper. We start to uncover the inner knowledge of a thing and allow ourselves the space to rise above the limited emotions that overtake our thinking. 

This shift gradually elevates our perspectives to an aerial view, and believe me, things look a whole lot clearer from there. 

Allowing patience to guide us to that perspective changes our perception, expands our knowledge, and prevents our emotions from overtaking us. How often does something not go our way, and we try so hard to control the circumstances? We want to react immediately.

What if we paused, took a step back, and befriended the circumstance, allowing it to reveal what it is trying to teach us?  

Fear and sadness (خوف و حزن) are the key elements that create distance between us and reality; they rob us of presence. With fear, we live in the future, and with sadness, we remain in the past. If we learn how to master surrender, we begin to see that life always holds our best interests at heart, even if we cannot perceive the full picture in that moment.

The present moment is a gift. Within it, we are invited to move with the current of life rather than resist it or swim against it. We must rise above the illusion of control based on our expectations and enter the natural flow of life. 

Loss—if we increase our capacity to bear it just a little more—can activate sabr in its true characteristics. We begin to see that the way we wanted things to unfold was not what was best for us, and eventually find ourselves saying, “Thank God that didn’t go the way I wanted.”

We are often hasty, seeking instant gratification rather than knowledge, experience, and truth. We lack sabr and the Yaqeen that Allah ﷻ always wants what is best for us, even when HE takes something away. Instead, we tend to apply these qualities superficially, seeking things not to comprehend their reality, but for the pleasure and satisfaction they bring.

Sorry to break it to you, but that instant gratification never lasts. It is all momentary. We are all witnesses to this.  

If we bear the pain—whether a little or a lot—with the intention of uncovering the truth within a situation, the way we live our lives would transform. What we seek would change, and our desires would no longer control us or lead us into useless endeavours.  Instead, our desires would become a constant search for truth and reality.

Pain propels us into higher zones, forcing us to overcome current states that are holding us down. When we remain in our comfort zones, we prefer to stay there, seeking ease and familiarity. Yet it is truly a blessing in disguise to be placed in situations that force us out of our comfort zones. These challenges propel us to elevate our patterns and seek higher truths, if we are aware and conscious.

Why would we want to live a life that is not truthful, or one based on illusion? Rather, we would befriend sabr and discover the beauty within it. Shams Tabrizi (RA) has a beautiful metaphor that can truly help us grasp the meaning of patience, if we take the time to reflect upon it:

“Patience is not sitting and waiting; it is foreseeing. It is looking at the thorn and seeing the rose, looking at the night and seeing the day. Lovers are patient and know that the moon needs time to become full.”

This is a profound example that highlights the inner teachings of the following Ayah:

(فَصَبرٌ جَميلٌ‏)

(So patience is beautiful)

[Yūsuf: 18]

Murshid Kareem (RA) has said to me that when Allah ﷻ takes something away from you, it is because HE wants to replace it with something better. From this, I have learnt that beauty truly lies in patience. What we must understand is the proper manner in which to practice patience at its depth.

Al-Quran Al-Kareem beautifully explains this concept in the following Ayah:

‏( وَلَنَبلُوَنَّكُم بِشَيءٍ مِنَ الخَوفِ وَالجوعِ وَنَقصٍ مِنَ الأَموالِ وَالأَنفُسِ وَالثَّمَراتِ وَبَشِّرِ الصّابِرينَ ۝ الَّذينَ إِذا أَصابَتهُم مُصيبَةٌ قالوا إِنّا لِلَّهِ وَإِنّا إِلَيهِ راجِعونَ ۝ أُولئِكَ عَلَيهِم صَلَواتٌ مِن رَبِّهِم وَرَحمَةٌ وَأُولئِكَ هُمُ المُهتَدونَ )‏

And we will surely test you with something of fear and hunger, and with some loss of wealth, lives, or fruits. But give glad tidings to those who remain patient—those who, when afflicted with a calamity, say, ‘Indeed, to Allah we belong and to HIM we shall return.’  They are the ones upon whom are blessings from their Lord and mercy, and they are the rightly guided.

[Al-Baqarah: 155-157]

Life tests us in various ways, this we all know to be true.  We cannot deny that we all go through difficult circumstances that distract us, cloud our thoughts, and affect our emotions and well-being. Yet, the first Ayah ends with a bushra—a glad tiding, beautiful news.

Allah ﷻ says, “Give glad tidings to those who are patient,” and then HE ﷻ describes them: “Those who, when faced with hardship, say, إِنّا لِلَّهِ وَإِنّا إِلَيهِ راجِعونَ—To Allah we belong, and to HIM is our return.”

We commonly use this Ayah assuming it applies only when someone departs from this body. However, if we delve deeper into these Ayat, we begin to understand that when a person faces difficulty and fully surrenders to Allah’s ﷻ Decree, they return to Allah ﷻ without attempting to control the situation. Their attention is no longer fixed on the circumstance or hardship, but is truly directed toward Allah ﷻ.

When this surrender is practiced repeatedly, the mind becomes trained to focus on Allah ﷻ, the Highest. We practice the death of the personal ego and the negation of the self. This practice allows us to connect with the senses of the Soul and align our will with the Will of Allah ﷻ.

The following Ayah emphasizes that Allah ﷻ connects and draws near to those who turn towards HIM, blessing them with HIS Rahmah (Mercy) and guidance. 

Rahmah itself expands our understanding through knowledge. When we don’t know or comprehend something, it can be difficult to bear. However, when Allah ﷻ showers us with HIS Mercy and the knowledge behind something starts to reveal itself, a sudden expansion takes place, and the vastness of Mercy unfolds. In that moment, an overwhelming sense of gratitude overtakes us, causing things to feel lighter and more expansive before our very eyes.

The aspect of Ihsaan Taqweem is the part within us that is constantly connected to Allah ﷻ. We are only able to experience this state when we transcend the limited senses of the body and mind, allowing the senses of the Soul to become conscious.

And just to reassert the importance of patience in accomplishing this—perhaps I didn’t emphasise it enough—Allah ﷻ says:

(إِنَّ اللَّهَ مَعَ الصّابِرينَ‏)

(Allah is with the patient)

[Al-Baqarah: 153]

HE says that HE is with those who are patient—present tense. 

To do this, we must have an understanding of the nature of the Soul.  The Soul, first and foremost, originates from Allah ﷻ’s Rooh:

(وَنَفَختُ فيهِ مِن روحي‏)

(And I breathed into him from My Spirit)

[Al-Ḥijr: 29]

This means that Allah ﷻ transferred an inseparable aspect of HIMSELF that contains HIS Knowledge, which we refer to as Rooh. The Soul is the entity within us that holds the Knowledge of Allah ﷻ, and the only aspect within us that can cognize HIM. This realization is what differentiates Human-beings (Insaan) from man (Adami).

In the context of the Holy Quran, the story of the creation of Sayyidnah Adam (AS) sheds light on this reality. When Allah ﷻ created Sayyidnah Adam (AS), HE states that HE taught Adam (AS) all the Names (وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا).

In a limited understanding, these Names are often interpreted as merely referring to the names of things that exist in the universe, such as the moon, sun, tree, star, earth, and so on. However, this is not the case.

On a deeper intellectual and spiritual level, Beloved Murshid (RA) invites us to ponder further, explaining that Al-Asmaa (the Names) are, in reality, the Attributes of Allah ﷻ. Within these Attributes lie the Formulas of creation, through which Allah ﷻ created the whole universe. The Knowledge related to the exploration and manifestation of the universe is bestowed upon us by Allah ﷻ.

Again and again, this reality is emphasized in Al-Quran Al-Kareem:

تفكّرون… تعلمون… يا أولي الألباب… فبأيّ آلاء ربكما تكذّبان

So that you may reflect… If only you knew… O people of understanding… Then which of the favours of your Lord would you deny…

Allah ﷻ constantly encourages us to contemplate, to think for ourselves, and to remain open to the truth without denying it.

When Allah ﷻ created Sayyidnah Adam (AS), HE commanded the Angels to bow down to Adam (AS). They all complied, except for Iblees. This raises an important question: why would Allah ﷻ ask the Angels—beings created from Divine Light—to bow to Sayyidnah Adam (AS), unless there was something so divinely profound placed within Adam (AS)? That reality is the Knowledge of Allah ﷻ.

We are all the descendants and inheritors of Sayyidnah Adam (AS) and Sayyidah Hawwa (AS). Regardless of our faith, this is a truth we all share, the truth that unites humanity.

So, what happened? How did we end up in asfal safileen?

When Allah ﷻ instructed Sayyidnah Adam (AS) not to go near the tree, described by Murshid Kareem (RA) as a tree representing inconsistency and change. It was mesmerizing, constantly shifting in colour. It might appear blue one moment, red the next, then purple, and so on. Before one could fully grasp a colour, it had already transformed into another.

When Sayyidnah Adam (AS) and Sayyidah Hawwa (AS) disobeyed Allah ﷻ and approached the tree, this disobedience gave rise to feelings of guilt and shakk (doubt) began to surface. As a result, they lost the state of happiness, freedom, and bliss they had been experiencing in Heaven.

The emerging of shakk was born from a state of inner inconsistency. Their mind shifted from the state of yaqeen they were enjoying in complete closeness with Allah ﷻ to a state of instability and fluctuation, creating a sense of distance from HIM. This inner shift altered their energy and frequency, transforming it into a denser state.

According to the laws governing Allah ﷻ’s creation, the lightness of their beings in Jannah—which was the source of their happiness, could not coexist with this density. Feelings of guilt and doubt prevented them from remaining in Heaven. The forbidden tree, therefore, symbolizes disobedience. Heaven rejects unhappiness; it does not accommodate it. Thus, they transitioned from Ahsan Taqweem to asfal safileen.

This illustrates the difference between Insaan and adami. Insaan is God-Conscious, aware of the profound Knowledge within, and remains in the consciousness of the Soul, a collective consciousness, dwelling in an unlimited, heavenly state of pure happiness with his Lord internally, regardless of external circumstances and constraints. In contrast, adami is confined to physical existence, trapped in individual consciousness and limited perception, residing within the limited realm of fasaad, having forgotten his true nature.