Psychology of Higher Religion

There are various interpretations of the concept of Normality, including “Normality as Health,” “Normality as Average,” “Normality as Utopia,” and “Normality as Process.” The way we define normality influences our judgments of human behavior. From a mystical perspective, there are specific definitions for the meaning of life, human mission, and behaviors deemed suitable or disordered. As a result, individuals considered normal and functional under the “Normality as Average” concept may be perceived as disordered or dysfunctional from a mystical viewpoint, and vice versa. Therefore, evaluating behavior through a mystical lens can lead to different assessments of individuals and redefine the scope of those requiring corrective interventions or treatments.

Mystical perspectives share similarities with the concept of “Normality as Process” and also overlap with the Jungian notion of the “Individuation Process,” although there are significant differences. Introducing the “Psychology of Higher Religion” and conducting research along these lines could transform core concepts in Psychology and Psychiatry, highlighting the need to revisit such approaches in addressing contemporary mental health challenges.

Islamic Sufism represents a transformative process of human thought and perspective. In its practice, followers, like scientists, transcend prejudices, pursue objective research outcomes, and overcome psychological and physiological barriers. Einstein’s mathematical conception of the universe concludes a purification process initiated by Hume, which discards the concept of force. The passage from an Indian saint illustrates that students of religious psychology aim for a similar purification. Their pursuit of objectivity parallels that of scientists within their domain. They critically sift experiences, employing specialized techniques to eliminate subjective psychological or physiological elements, ultimately reaching an untainted, purely objective experience. This culminating experience reveals an essential, spontaneous life-process that profoundly affirms one’s core being. Though this revelation may appear profound, it is neither mysterious nor emotional. Islamic Sufism ensures a non-emotional approach by discouraging music in worship and emphasizing congregational prayer to prevent potential anti-social outcomes of isolated contemplation (Reconstruction of Religious Thought in Islam, p.156).

The ultimate Sufi experience unveils a life dimension that transcends ambiguity and serves as life’s source. In the “Psychology of Higher Religion,” conclusions are drawn from experience rather than sentimentality, presenting scientific inquiries for modern psychology. For psychology to hold indispensable relevance for humanity, it must develop methods to connect with life’s permanent forces, achievable through this psychology. This endeavor might even require a psychopath with remarkable intellect to devise such a method, as exemplified by Nietzsche’s intriguing place in religious psychology. His prophetic visions aimed to transform these into enduring life-forces (Reconstruction of Religious Thought in Islam, p.154).

Historically, Muslim culture revealed the ideal of possessing and enjoying the Infinite through both pure intellect and higher Sufism. For cultures holding such ideals, space and time present existential challenges (Reconstruction of Religious Thought in Islam, p.105).

The history of Tasawuf demonstrates that the “Psychology of Higher Religion” influences both our inner and outer worlds. The perspectives of figures like ‘Iraqi and Khwajah Muhammad Parsa bring this tradition closer to modern understandings of space and time. ‘Iraqi’s interpretations of space, grounded in verses from the Qur’an, exemplify this concept (Reconstruction of Religious Thought in Islam, pp.107-108).

Sufi techniques and methods, effective over centuries, are rooted in a rich legacy of human experience. However, modern relevance requires expressing these traditions in current scientific and psychological terms. Sufi techniques originating from Central Asia and Arabia remain vital in regions like Punjab, Afghanistan, and Asiatic Russia. While modern psychological language may not fully articulate these insights, their profound experiential richness in divine pursuit remains relevant (Reconstruction of Religious Thought in Islam, p.152).

The following Aim of the Study will be achieved through this research:

  1. To articulate the techniques and methods of the “Psychology of Higher Religion,” specifically higher Sufism, in the modern psychological context. While these techniques have been a powerful life force for centuries, their profound meaning must be expressed in contemporary psychological terms, as no such language currently exists. Without this reinterpretation, this immense wealth of human experience remains inaccessible and less applicable to the modern world (Reconstruction of Religious Thought in Islam, p.152).
  2. To demonstrate that psychology can hold genuine significance for human life by developing an independent method rooted in “Psychology of Higher Religion.” This method should aim to discover new techniques better suited to contemporary times and human needs (Reconstruction of Religious Thought in Islam, p.154).
  3. To establish that the “Psychology of Higher Religion,” or higher Sufism, offers a purification process akin to that of science. Its commitment to objectivity is as rigorous as any scientific pursuit. The culmination of this experience reveals a new, original, essential, and spontaneous life-process. Upon achieving this revelation, the individual recognizes it as the ultimate core of their being with complete certainty (Reconstruction of Religious Thought in Islam, p.156).
  4. To examine the impact of the “Psychology of Higher Religion” on various health outcomes.
  5. To explore the influence of the “Psychology of Higher Religion” within the context of modern psychiatry.