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Sufism and Jungian Psychology. 'I was a hidden treasure , and I yearned to be known. Hence I created the creatures and I made Myself known to them.‘ ( Hadith Qudsi ). I. Brief History of Islam.
'I was a hidden treasure , and I yearned to be known. Hence I created the creatures and I made Myself known to them.‘ (HadithQudsi)
The Prophet Muhammad emerged in Mecca at the beginning of 7th century , preaching a message of absolute monotheism and uncompromising morality. Through the revelations he received from God, Muhammad put an end to the paganism of the Arabs and replaced the “Time of Ignorance” with the universal religion of Islam, “There is no god, but God and Muhammad is his messenger”.
The early Sufi scholars vigorously employed ta’wil* to uncover the hidden meaning of Qur’an and concentrated their spiritual activities on devotion to the prophet Muhammad. For a person who participates in Sufism, who lives the life of a “follower of the Path”, the first and most perfect Sufi was the Prophet Muhammad and after him the representative of Islamic esotericism Ali ibnAbiTalib.
Sufism is to Islam, what the heart is to the human-beings; its vital center, the seat of its essence (Aslan, 2005)*It is a living tradition of human transformation through love and higher consciousness.-The fundamental framework is the Qur'an as it has been understood over the centuries by the great Sufis.
In their rituals and practices the Sufis sought the annihilation of the nafs.* We see this in all mystical movements, but there are a few very important differences between Sufism and traditional mysticism.
Secondly, the Qur’an derides celibacy, another common tradition in mysticism. A significant portion of Revelation is dedicated to the strengthening and preservation of the family.
“Why spend time reading a love letter (the Qur’an) in the presence of the Beloved who wrote it?”
Parable of Simurgh ( The conference of the Birds by 12th century Persian alchemist /physician Farid ad-Din Attar*)
Rumi presents a kaleidoscopic image of God, man, the world and the interrelationship of these three realities. Despite the complexity of the picture Rumi paints, his teachings express a single reality, the overriding reality of Rumi’s existence and of Islam itself: “There is no god, but God.”
“How many words the world contains! But all have one meaning.
When you smash the jugs, the water is one.”
(D 32108, from Chittick)
“I am a lover of both his benevolence and severity!Amazing it is that I'm in love with these opposites! “
One went to the door of the Beloved and knocked.
A voice asked: “Who is there?’
He answered, “It is I.”
The voice said, “There is no room for Me and Thee.”
The door was shut.
After a year of solitude and deprivation
He returned and knocked.
A voice from within asked, “Who is there?”
The man said, “It is Thee.’
The door was opened for him. (Shafii, 1985)