The intellect is the grand vizier (prime minister). The sultan governs them until his realm and affairs reach stability. This is because the governor is a liar. He busies himself with futile matters and speaks nonsense. He opposes what the intellect, as grand vizier, says. Desire (shahwa) always wants to gather the goods present in the realm. Anger (ghadab), which is like the chief of security, is evil, violent, and unruly. He wants to kill everyone and destroy everything. In this way, if the sultan leaves them to their own devices, the realm will be ruined and destroyed. The sultan must consult with the grand vizier. He must place the governor and the chief of security under the command of the grand vizier. If he does so, the country attains peace and security, becomes prosperous and develops. Similarly, if the qalb (the heart) consults with the intellect and brings desire (shahwa) and anger under its control, the affairs of the body reach stability, and one enters the path of happiness and maʿrifa (gnosis, experiential knowledge of God). But if the intellect is placed under the control of anger, one destroys the nafs (the lower self) and the qalb becomes wretched in the hereafter. (Kimyā', 5)
The nafs (the lower self) is beyond the perception of the senses (the five senses). It is apprehended by the intellect, or its existence is inferred from the effects and actions of the intellect. It has two kinds of relations: one with what is below it, and the other with what is above it. Each direction has powers that regulate its relation with the other. The active powers (the forces that produce actions) that exist in relation to what is below it are the powers connected to the body and its administration and management (tadbīr). The theoretical, cognitive powers (the forces of perception and knowledge) that exist in relation to what is above it act under the influence of that higher direction and benefit from it. With this, a person governs their nafs.