Robert Frager - Heart, Self, and Soul: The Sufi Psychology of Growth, Balance, and Harmony

Dr. Frager offers illuminating insights into the mystical path of Sufism, grounded in love and truth. He presents a fascinating blend of Islamic philosophy, teaching stories, and personal anecdotes. His psychological perspective makes it easy for a Westerner to understand.

FRANCES VAUGHAN, author of Shadows of the Sacred

In the same person, Dr. Robert Frager, pioneer in transpersonal psychology, is at the service of Shaikh Ragip of the Halvati-Jerrahi order. He takes us into the Sufic space of the miraculous dimension to share with us the classic treasures of the spirit bequeathed to him by his lineage master. This book is a luminous, clear, and generous invitation to join him in the sacred feast.

RABBI ZALMAN M. SCHACHTER-SHALOMI, coauthor of From Age-ing to Sage-ing

Robert Frager speaks with authority yet is able to make a warm and remarkably intimate connection with his audience. I have to say that there are few authors whom I would recommend so unequivocally.

HAL ZINA BENNETT, PH.D., author of Follow Your Bliss

Learn more about Robert Frager and his work at www.sofia.edu/academics/faculty/frager.php
Find more books like this at www.questbooks.net

Copyright 1999 by Robert Frager
First Quest Edition 1999

Quest Books
Theosophical Publishing House
PO Box 270
Wheaton, IL 60187-0270

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Library of Congress Cataloging-in-Publication Data

Frager, Robert.

Heart, self, & soul: the Sufi psychology of growth, balance, and harmony /

Robert Frager.

p. cm.

ISBN 978-0-8356-0778-0

1. Sufism-Psychology. I. Title. II. Title: Heart, self and soul.

BP189.65.P78F73 1999

CIP

ISBN for electronic edition, e-pub format: 978-0-8356-2083-3

To my late Sufi master, Sheikh Safer Dal, who embodied the highest ideals of Sufism, and who told me to write this book because he knew I could.

And to my beloved wife, Ayhan Frager, whose faith and love of God are constant inspirations.

I wish to thank many people who have helped with the development of this book. First is my late sheikh, Safer Dal Effendi, whose teachings and living example formed the foundation of my understanding and practice of Sufism. Sheikh Tosun Bayraks talks and guidance are an unceasing source of inspiration and growth. Imam Bilal Hyde was an invaluable help with Arabic terms and Koranic references. Yannis Toussulis and Sam Goldberger have clarified for me many aspects of Sufi thought and Sufi psychology. Selim Ozich Baba has been very generous with his time and deep understanding of Sufism. Robert Clark and Hal Bennett read the manuscript and made encouraging comments. Jim Fadiman made profoundly insightful comments on the manuscript as did Rabbi Zalman Schachter-Shalomi. John Firman and Ann Russell were extremely helpful in commenting on my use of Assagiolis concepts and diagrams. Susan Newton and Steven Sulmeyer read the manuscript closely and made many useful suggestions. I also want to thank my dervishes and the Institute of Transpersonal Psychology faculty and students, who have heard and discussed most of the material presented here. If, in spite of all this help, there remain errors of fact or interpretation, I am sure that they are mine alone.

CHAPTER ONE:
The Psychology of Heart, Self, and Soul

CHAPTER TWO:
Opening Your Heart

CHAPTER THREE:
Transforming Your Self

CHAPTER FOUR:
Your Seven Souls

CHAPTER FIVE:
Harmonizing Your Seven Souls

CHAPTER SIX:
The Practices of Sufism: Psychospiritual Therapy

CHAPTER SEVEN:
Sheikh and Dervish: Spiritual Guidance in Sufism

CHAPTER EIGHT:
Dropping the Veils

H istorians usually describe Sufism as the mystical core of Islam and date its appearance at about the ninth century A.D., approximately two hundred years after the birth of Islam. In its universal sense, however, Sufism includes the mystical dimensions of all religions. Religion is a tree whose roots are outward religious practices. The branches of that tree are mysticism. The fruit of the tree is truth.

Sufism is no different from the mysticism at the heart of all religions. Just as a river passes through many countries and is claimed by each as its own, there is only one river. All mysticism has the same goal, the direct experience of the divine.

One who practices Sufism is called a Sufi, dervish, or fakir. Sufi has several meanings in Arabic, including pure and wool. (Early sufis wore simple wool cloaks and they sought inner purity.) Dervish is a Persian term derived from dar, or door. It refers to one who goes from door to door (begging) or one who is at the threshold (between awareness of this world and awareness of the divine). Fakir is Arabic for poor person. In Sufism, this does not refer to those poor in worldly goods, but to those who are spiritually poor, who recognize their need for God. Their hearts are empty of attachment to anything other than God.

The adoption of the moral and ethical teachings of Islam created a climate in which Sufism could develop and flourish. Although Sufism is more prominent in the Middle East, North Africa, Europe, Central Asia, India, Pakistan, China, and Indonesia, its ideas, practices, and teachers are found throughout the world. Like any genuine mystical tradition, Sufism has changed its form to fit the cultures and societies in which it is practiced.

Most Sufis believe that there is a fundamental truth in all religions and that the great religions are the same in essence. The various prophets and spiritual teachers are like light bulbs that illuminate a room. The bulbs are different, but the current comes from one source, which is God. In a room with many light bulbs, you cannot distinguish the light of one bulb from the light of another. It is all the same light, and the individual bulbs all receive electricity from a single source, even if some bulbs provide more light than others. The quality of the light is the same and so is the source.