Help thyself, help all
Collectivism is deeply rooted in our society, meaning people here still prioritise group harmony, familial ties, and community values over individualism. People here give precedence to the survival of the group over the survival of the fittest, making 'Help All' their core belief. However, several circumstances—such as conflict, modernisation, economic pressure, access to media, and religious-sectarian divisions—have eroded communal harmony among various population strata. These factors have instilled individualistic ideals in our youth, with self-expression becoming a hallmark, creating tension between traditional collectivist values and the newer, more individual-oriented mindset. This has also caused a shift away from community-based ways of life and made space for anxiety in many. The nature of this transition is unclear, the pace is rapid, and there is no contingency plan for those affected. I have used the word 'affected' because any person, regardless of age, gender, domicile, etc., is part of the affected group."
'Help All' is vanishing and 'Help Thyself' is taking place. But what is wrong with this? Is Help All in an almost absolute sense a core belief of the population, and was it always like that? These are the questions for historians and anthropologists to explore. I do not believe it was always like this as in the sub-continent a particular group of people distinctive in caste and class, and out of self-interest has flourished by the wisdom in Help Thyself but has neglected to follow 'Help All'. The slogan of these people is 'an weth, dis dam, adah budin gami gam' (Bring the Jhelum, drink it, and then let the whole village be drowned) as in take what you can for yourself, and let the rest suffer. These individuals thrived on the latter but kept their progress to themselves, overlooking the former. In other words, they disregard the wisdom in Help All.
On the other extreme, another group of people exhausted themselves following the notion of Help All to the point of marginalisation and discrimination. To this second group Help Thyself has become necessary. While it may seem to suggest that one should only focus on their own needs, this idea is not one of selfishness. Rather, it conveys the profound notion that Help Thyself is a prerequisite for making a meaningful impact on others and our society. In essence, our title Help Thyself, Help All speaks to the importance of self-reliance, personal responsibility, and proactive pursuit of personal and collective betterment. While it advocates for individual effort, the principle carries profound social and philosophical implications, especially in societies in transition from collective to explicit individualistic ideals.
The move from a collective to an individualistic society, if attained in our times, demands that we should pay heed to the call to Help Thyself. Helping oneself here is the cultivation of the Socratic call Know Thyself, an internal foundation of self-awareness, self-discipline, and resilience. When individual cultivate these characteristics in themselves—through wisdom, reflection, and effort—they enhance their capacity to contribute positively to the collective.
Our ancient wisdom also seconds this. We have heard Gharih Ghate Te Mashidi Tchong (Darkness at home, lighting candles in the mosque) and its Western equivalent Charity Begins at Home. The notion reinforces the idea that in order to assist others, one must first ensure their well-being. This might sound selfish but helping oneself in this context involves prioritizing self-development while having intentions of helping all. Only through this foundation can individuals offer meaningful support to others, whether in the form of caregiving, mentorship, or community building. Also, as used to happen in the past the idea of personal growth and well-being does not suspend the existence of the other or marginalize it by pushing it towards peripheries. It keeps the mainstream open to the meritorious.
The duty of personal development to community building lies at the core of all this but one should not misunderstand that the onus lies with individuals of influence. Most of these people can be blamed for further existential degradation and marginalization of the masses. It is important to acknowledge that social inequalities—such as caste, class, and nepotism,—create significant barriers for many in society. In a world where resources, opportunities, and support are not equitably distributed, the call to Help Thyself must take into account the systemic injustices that hinder certain individuals from doing so. The guidance from the philosophy of Søren Kierkegaard adds personal responsibility at the heart of human existence but "nobody is responsible for anybody else's life." For Kierkegaard, every individual must confront the meaning and purpose of their own life. Responsibility for one's own life is not optional; it is central to the process of finding authenticity and freedom.
In this sense, Help Thyself is not merely about individual success but about taking ownership of one's existential journey. In a world where individuals are increasingly encouraged to prioritize the needs and desires of others at their own expense and at the same time made uncertain by the hypocrisy of it, Kierkegaard's view challenges individuals to shape their own lives actively through their choices and actions. The responsibility to help oneself extends to recognizing that no one else can live your life for you—only through personal effort can individuals shape their destinies and, by extension, contribute to the well-being of others. In helping oneself, one becomes capable of taking responsibility for their part in the larger social fabric, making the Help All aspect of the maxim possible.
Also, the idea of helping oneself must be coupled with a collective effort to dismantle the systems of oppression and inequality that prevent many from accessing the same opportunities for growth and advancement. Personal growth cannot occur in isolation when large swaths of the population are denied access to basic resources such as education, healthcare, and employment opportunities. Thus, Help Thyself must be part of a larger collective responsibility to address systemic injustices and create a society where all individuals have the opportunity to rise.
Besides pushing the responsibility towards a person of influence there is one more thing that impedes the message of personal and collective wellbeing. This has been called the paradox of effort and in our society, it is called fate (Taqdeer) the belief that "everything is written. Fate as an overarching force, could lead to a paradox of effort and passivity, where individuals believe their circumstances—whether positive or negative—are beyond their control and any act of change made is futile. This might contradict the idea of Help Thyself, which emphasises personal effort and agency.
Help Thyself in this context can be interpreted as a recognition that while we may not control the circumstances we are born into or the broader strokes of fate, we can still work within these constraints to improve our own lives. Even if some aspects of life are "written," there is room for choice in how we navigate those circumstances—whether it's through resilience, action, or shifting our mindset. Islam also propounds the belief that "everything is written" by God with the teaching that individuals still have the agency to strive toward self-improvement and contribute to the welfare of others.
Ultimately, this shift from Help Thyself to Help All is not a rejection of community values, but rather an evolution in how we approach personal and collective well-being. Individualism is on the rise, and it seems personal growth should be pursued in isolation but pursuing the journey with community, we enhance our ability to contribute meaningfully to society, offering more than just charity, but genuine empowerment to those around us.
Amir Sultan is a researcher in Psychology