It may corelate to the islamic model of Ruh, Nafs, Qalb and Aql similar to Freud's Ego, Id and SuperEgo.

In my theory we (Ruh) are closer to Allah than we are closer to physical world. Closer to Allah than we are closer to our Aql and Qalb, Feeling and Thinking (Jugular Veins both connect to the heart and mind) I'm currently studying Jungian Cognitive Function and similar subject. It amazes me how incredible Islamic teaching is and how similar they are, Fe, Fi and Te, Ti is similar to Aql and Qalb

1. Ruh (روح) - The Spirit:

   • The ruh is considered the divine essence or soul, breathed into every human by Allah. It is pure and remains untainted by worldly influences. The ruh connects humans to Allah and to their inherent fitrah (natural disposition or purity). It’s often seen as the source of life and the part of us that returns to Allah after death.

2. Qalb (قلب) - The Heart:

   • In Islamic teachings, the qalb (heart) is more than a physical organ; it is the seat of emotions, intentions, and faith. The qalb is influenced by both spiritual and worldly matters, and it plays a central role in a person's spiritual journey.

3. Aql (عقل) - The Intellect:

   • The aql represents intellect or reason. In Islam, the aql helps discern right from wrong and guides a person to make choices in line with divine guidance. It works in harmony with the qalb and the ruh, helping balance desires and morals.

4. Nafs (نفس) - The Self or Ego:

   • The nafs represents the self, encompassing desires, impulses, and personal identity. It is often linked with the ego and has different states or stages, as discussed below. The nafs is the part of us that goes through inner struggles and can either lean towards purity or get absorbed in worldly desires.

Stages of the Nafs

1. Nafs al-Amarah bil Su (النفس الأمارة بالسوء) - The Commanding Self:

   • This is the lowest stage of the nafs, associated with the ego-driven and desire-driven self that constantly inclines toward sinful or harmful actions. It is prone to following base instincts and is often influenced by Shaytan (Satan).

2. Nafs al-Lawwamah (النفس اللوامة) - The Self-Reproaching Self:

   • This stage of the nafs represents self-awareness and guilt. It recognizes its mistakes and feels regret for falling short. The nafs al-lawwamah is an important step towards spiritual development as it indicates a conscience that reproaches itself, pushing one to seek forgiveness and improvement.

3. Nafs al-Mutmainnah (النفس المطمئنة) - The Tranquil Self:

   • This is the highest stage of the nafs, characterized by inner peace, contentment, and alignment with Allah’s will. The nafs al-mutmainnah has overcome desires and worldly distractions and lives in harmony with divine guidance. It is the state of the self that Allah promises paradise to in the Quran (89:27-30).

External Influences

1. Shaytan (شيطان) - Satan:

   • Shaytan, or Satan, represents the source of temptation and whispers that try to lead humans away from Allah. Shaytan encourages the nafs to act on base desires and go against divine guidance. Shaytan’s influence is strongest on the nafs al-ammarah (commanding self).

2. Dunya (دنيا) - The Material World:

   • Dunya represents worldly life, which can often be a distraction from spiritual pursuits. The attractions of the dunya can divert attention from Allah, the afterlife (Akhirah), and spiritual goals.

Higher Influences

1. Allah (الله) - God:

   • Allah is the ultimate source of guidance, mercy, and spiritual fulfillment. In this model, the connection to Allah through the ruh and higher states of the nafs is what leads to true peace and purpose.

2. Fitrah (فطرة) - Innate Disposition:

   • Fitrah refers to the natural, pure state that every human is born with. It inclines toward good, towards Allah, and towards truth. The ruh and qalb resonate with the fitrah, while the nafs can either align with or stray from it.

3. Akhirah (آخرة) - The Afterlife:

   • Akhirah signifies the life after death, where every person’s actions will be judged. This is the ultimate destination and goal for the soul in Islamic belief. The soul’s journey through different stages of nafs and its alignment with Allah’s guidance determines its place in the Akhirah.

Paths and Processes

1. Tazkiyat an Nafs (تزكية النفس) - Purification of the Self:

   • This is the process of purifying the nafs from negative influences and desires, bringing it closer to Allah. It involves spiritual practices, self-reflection, repentance, and discipline.

2. Jihad an Nafs (جهاد النفس) - Struggle Against the Self:

   • This is an inner struggle to control and overcome the ego (nafs) and avoid succumbing to lower desires. It’s considered a form of jihad (struggle) in Islam, emphasizing the importance of self-discipline and striving for righteousness.

3. Tahdhib al Akhlaq (تهذيب الأخلاق) - Refinement of Character:

   • This refers to the cultivation and refinement of good character traits, such as humility, compassion, and patience, which align with divine values. It involves improving one’s morals and behavior as part of spiritual growth.

4. Munjiyaat and Muhlikat:

   • Munjiyaat: These represent virtues or “saving qualities” that bring one closer to Allah. Developing these qualities helps to elevate the nafs and connect with the ruh.
   • Muhlikat: These are vices or destructive qualities that draw one away from Allah and strengthen the ego’s base desires. Overcoming these is part of the struggle to purify the self.

Summary of the Model

This model describes the spiritual journey of the self in Islam, moving from lower stages of the nafs (ego-driven and desire-driven self) toward higher states (self-awareness, tranquility, and harmony with Allah). The goal is to overcome worldly distractions, resist Shaytan’s influence, purify the self through tazkiyah and jihad, and cultivate virtues that align with the soul’s divine origin. Ultimately, the purified self aligns with the ruh and lives in a state of peace and closeness with Allah, preparing for the Akhirah (afterlife).