133 thiempactofmysticalexperienceonself-actualizationw,orldviewu,nderstandinga,ndtoleranceinbuddhisme,asternorthodoxhy,induisma,ndislam e impact of mys ic l experience on self-actualiza i n... (i.e., self-annihilation) in Islam (Chrysostomos, 2000a; 2000b; 2007; Chrysostomos & Akakios, 1986; Solihu, 2009c; Vujisić, 2010; 2012). All are equated with transcendence and the attainment of infinite bliss and ecstasy, knowledge, and perception or apperception, [i.e., awareness and self-awareness] (Abdel-Kader, 1954; 1962; Al-Ghazali, 2000; BehrSigel, 1992; Nasr, 2008). The therapeutic processes that are employed, propaedeutically suggest the possibility of patterns of ‘invariance’, (i.e., the principle that characterizes a broad range or regularities in the theory, method, practice, outcomes, and indeed, essence), of these experiential and therapeutic prototypes, in spite of the obvious differences in religious doctrine (Bouton, 2004; Solihu, 2009c). Ultimately, religious psycho-spiritual therapeutic methodologies and processes call for the acquisition of self-knowledge and the transcendence of the patient’s worldview, which is a synthesis of nature, nurture, and existential choice and volition. The outcomes are revealed through the self-actualization of the patient and his/her transformation to full personhood and humanity, which is manifested in healthy and tolerant relationships with the world and others (Chrysostomos, 1994; 2007; De Marquette, 1949; Desmond, 1980; Ibn Khaldūn, 1989; Solihu, 2009c). 1.1 rationale and background The justification for a comparative and transcendental phenomenological investigation on the impact of religious psychospiritual therapeutic methodologies on worldview, (and ultimately on self-actualization, and interreligious and/or intercultural understanding and tolerance), is therefore robust (Bouton, 2004; DiLeo, 2007). In reaction to the ever-increasing compartmentalization and fragmentation of Western civilization, and moreover, the prevailing perception in the West that modern wo/man has become disconnected from the environment, cosmos, and transcendent reality; curiosity and genuine interest abounds in the West regarding the methods of holistic inner healing and transcendence promoted by the religious psychospiritual therapeutic methodologies of ancient and indigenous cultures (Chrysostomos, 2007; DiLeo, 2007; Gavin, 1962; Vlachos, 1997; Vujisić, 2009; 2012). This interest is evidenced in the surge of mystical, semimystical, and pseudo-scientific materials that have inundated the
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