175 thiempactofmysticalexperienceonself-actualizationw,orldviewu,nderstandinga,ndtoleranceinbuddhisme,asternorthodoxhy,induisma,ndislam Table 1 (continued) Statement Source From Mystical Experience in Islam The apprehension of phenomenal and spiritual realities is transcendental and supersedes the ability of the senses and mind. Al-Ghazali, 2000 The qalb, which is the supersensory organ of spiritual cognition, must be cultivated through struggle and activated in order to obtain spiritual knowledge. Al-Ghazali, 2000 A false image of the self results when the self is identified with the body’s motor motives, i.e., propensities and impulses; and through satanic influence, the spirited and appetitive powers of the soul rebel against the aql, or the soul’s rational power and first knowledge. Al-Ghazali, 2000 The disharmony results in separation from the knowledge, experience, and presence of Allāh. Al-Ghazali, 2000 Purification and discipline are required to actualize the qalb. Al-Ghazali, 2000 The pure qalb becomes a mirror of the likeness of Allāh. Al-Ghazali, 2000 Balance is restored, and the true nature of the qalb, or self, is discovered, together with purpose and happiness, through tasawwuf, or Sufism. Al-Kalabadhi, 1977; Martin, 2004; Smith, 1973; Solihu, 2009c The maqāmāt are divided into three steps: (a) preparation or awakening in which the aspirant fulfills religious duties, remembers Allāh, and purifies his/her soul; (b) discernment, or watchfulness, that guides the aspirant to success in his/her journey; and (c) contemplation, or vision, in which the aspirant is illuminated by al-Nūr al-Muhammadiyyah, or Muhammadan Light. Muhaya, 1993; Solihu, 2009c e impact of mys ic l experience on self-actualiza i n...
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