A mystical branch of Islam known as Sufism strongly emphasizes one's ability to directly experience God and spiritual development. To purify the soul and reach a deeper awareness of the divine, the Sufi path of self-transformation entails partaking in a range of spiritual activities, including prayer, meditation, and the recitation of God's names. A spiritual teacher or guide, known as a shaykh, who can offer direction and support on the path to enlightenment, is frequently involved in this process.
About 300 years after the period of the Prophet Muhammad, a group of mystical exercises and training received the name Sufism, which merely means wisdom. The origins of the Sufis are disputed. Some claim their traditions date back to ancient Egypt or Middle Eastern native mysticism. Other Sufis assert that Muhammad introduced a mystical-spiritual path (Sufism) that some of his followers eventually developed into an organizational-religious system connected to levers of power and privilege, which became associated with the term Islam. This perspective holds that Sufism was the original religion and Islam was just its growth into organized religion.
However, other Sufis adopt a different perspective, seeing Islam as the Prophet Muhammad's original spiritual message and Sufism as a mystic movement that opposed Islam's imperialization and degeneration during the civil war that splintered the tradition after the time of the "four noble khalifs." They believe that following the Prophet Muhammad's "way," which includes prayer, almsgiving, pilgrimage, fasting, and affirming unity, will enable one to experience the sacred in all facets of life. Regardless of how we define "Islam" and "Sufism," Sufi psychology today emerges from the roots of Islamic science and conventional healing techniques, all of which have a social and ecological context.
The numerous Sufi orders and schools worldwide may only agree on some things. However, they are all united by their understanding of the soul and the need to practice the remembrance of the divine Unity or dhikr. Some Sufi sects emphasize silent meditation, while others incorporate movement and music. Others strongly emphasize useful labor in the world, while some employ stories, poetry, or dream interpretation for transformation. Some of the essential techniques are
Dhikr − A method of remembering God, usually accomplished by repeating a word or prayer.
Zikr − The repetition of God's names, frequently combined with prayer and meditation.
Sama − A type of dance and music performed as a form of devotion to reach spiritual ecstasy.
Fikr − Examining one's own and God's natures via contemplation.
Tariqa − A particular Sufi path or way of life frequently taught by a spiritual mentor or instructor.
Seclusion − Some Sufis engage in seclusion and isolation to concentrate on their spiritual practice and get closer to God.
Retreats and pilgrimages − As a part of their spiritual practice, many Sufis take part in retreats and travel to sacred locations.
Service to others − According to many Sufis, a key component of their spiritual practice is serving others, especially the needy and the destitute.
Many Sufi masters have discussed different phases of personal development. Each level develops or reveals various aspects of the aspirant's personality and worldview. Each level of psychological change will be discussed individually, even when several dimensions are involved simultaneously. This does not imply that any one linear pattern represents a Sufi pupil's normal or true experience. Although other authors characterize the stages differently, they all acknowledge their debt to the concept put forward by al-Ghazzali.
First Awakening (Conversion and Repentance) − This stage starts when people realize they must reevaluate their lives because they feel the outside world is not gratifying them. Such a revelation is frequently preceded by a personal crisis, which may also be accompanied by confusion regarding the purpose of life. A profound reorientation of one's ideals is just getting started. What one has worked for could seem pointless, yet what one discards as foolish might take on new life. Al-Ghazzali himself abandoned his bright and lucrative job to become a dervish.
Gratitude and Endurance − One quickly understands that growth requires patience and that overcoming one's limits takes time. Patience is not only accepting one's shortcomings passively but also being willing to acknowledge that psychological development takes time and that not all of one's efforts are instantly rewarded.
Hope and Fear − At this stage, a person grows more conscious of the effects of daily activities. The community's traditions can no longer determine if a conduct is proper or wrong.
Low income and Self-denial − Feeling safe is practically impossible when one is at the stage of hopes and worries. There are always potential negative outcomes to one's activities. Detaching oneself from the world and avoiding everything that can be harmful is one way to find a solution.
Belief in God (Belief in the Oneness of God) − In this stage, a person does not look to the outside world for assistance or comfort. If one is honest in their search, their earnest effort starts to support the other forces guiding them in the right direction. This is not a time of indolence, laziness, or dependence; it is a time of activity.
Love, Longing, Intimacy, and Contentment − The growing personality at this stage only wants to adore God; to love anything else is "veiled heresy." The fact that this is the only desire that has ever genuinely existed becomes abundantly evident. Under the all-encompassing power of this latter insight, the earlier steps of letting go of attachments, conquering greed, and being aware of personal sin vanish.
Contemplation and Self-examination − Al-Ghazzali discusses and considers the potential distractions that could prohibit one from being tranquil and unable to discern the inner truth. His worries about mind-clearing are comparable to those raised in Buddhism and yoga. He provides descriptions of numerous meditation techniques and quotations from the lives of instructors adept at meditation.
The Memories of Death − One potent strategy for letting go of bad behaviors and attitudes is to think about death. One might practice increasing their awareness of their current experiences by considering their impending demise. It is one approach to start the process of developing oneself. Al-Ghazzali, in some ways, outlined a cycle, starting with conversion and repentance and concluding with a thought on death, which leads to the psychological condition that precedes conversion.
The seeker must pass through several "stations" or stages along the Sufi Path to self-transformation to reach spiritual enlightenment. These stages consist of the following
The first step on the Sufi path is the purification of the self (Tazkiyah), during which the seeker starts to rid their heart and mind of unfavorable attitudes and deeds. The growth of values like patience, humility, and gratitude define this period.
The development of virtues (Akhlak) is when the seeker develops qualities like compassion, love, and generosity. The seeker starts to recognize the divine in everything at this stage, marked by the growth of a closer relationship with God.
Achieving knowledge and insight (Ma'arifah), the seeker starts to understand the nature of God and the cosmos. Deeper knowledge of the Quran and Hadith, as well as a stronger capacity to recognize the divine in all things, are characteristics of this stage.
The stage of detachment (Fana) is when the seeker starts to distance themselves from the physical world and concentrate only on the divine. The growth of a profound sense of humility and self-surrender defines this stage.
The stage of Unity, also known as Baqa, is the point at which the seeker achieves a state of union with God and feels a profound sense of inner peace and fulfillment. This stage is marked by the growth of a profound love and devotion for God, and the seeker transforms into a true servant of God.
The Sufi teacher or psychotherapist first removes obstacles put up by the conscious mind to prevent realizing its greater (and frequently terrifying) place in the cosmos through narrative, metaphor, poetry, spiritual practice, or music. Then, from a different vantage point, he or she can withdraw from these modalities of instruction and impart a scheme, map, or philosophy to the conscious mind to help it realign itself with the previously acquired subconscious knowledge.
Sufi stories and poetry have an outside appearance that is "wild," yet behind them, and there is a complex and subtle picture of the soul. However, a teacher typically only provides these maps to students after a certain point because the conscious mind tends to assimilate maps too quickly and confuse them with the actual region.
Not everyone will experience the stages of the Sufi Path in the same order or with the same intensity, and they are not linear. Each person's self-transformation journey is different. The stages of the road are different for all Sufi groups, and some may have more stages or alternative titles for the phases. Self-transformation is ongoing and not a one-time occurrence, which is equally vital to keep in mind.
Physics
Biology
Chemistry
Mathematics
Economics
Psychology
Environmental Science
Social Studies
Fashion Studies
English