Quran, science and modernity (3rd part)

The question, far from being trivial, do some have the right to ask themselves how is it done believing? Is it the faith that imposes on us as a family legacy, or is it a voluntary act, a reflective and mature approach?

One does not enter religion on a single level, as one enters a public place or a mausoleum. The period of initiation into the faith is often preceded by a long phase of hesitation, full of questions, to which answers are generally not always found.

The true believer also asks himself this question: “Why am I being so kind and gracious to God? To what thanks would he still be entitled, after having been fulfilled, seen everything, obtained everything? What must I do to maintain this state of grace and beneficence?

The search for the truth can be long and painful, until it becomes clear and obvious.

The need to change and make changes in our life, as well as any tangible change in the life of a human being, can only be achieved with two inseparable things.

First an awareness of the need for change, deploying a personal will, then seeking God’s help. Evidence of this logical approach can appear as a light, simply by reading the Holy Qur’an.

In chapter 13, “The Storm-Arraad” verse 11: “God does not change the state of a people, as long as the men who make it up have not changed what is in themselves.” It is this desire to get out of your daily “mediocrity” that can lead the believer to explore new paths of happiness and inner serenity. Moses, dissatisfied with his level of knowledge, embarks on a long journey to meet Al Khadir, a holy man, known for his wisdom and erudition. (See § the Cave- Al Kahf).

In fact, any spiritual journey begins with the call that God directs to our soul, in order to bring it out of the state of neglect and lethargy in which it finds itself.

Are there degrees of faith?

Mystics of the three monotheistic religions have described varying degrees of faith, but these notions remain nebulous to ordinary mortals like us. The first degree of faith is the so-called “true” faith.

In fact, we often call “faith” things that are not faith, but are more a matter of belief or superstition. Keep in mind that belief does not have a religious structure, but is a human trait. “Belief” in the atheist sense is often considered idolatry in the monotheistic sense. If we want to convince a person who has no faith of the existence of God, two cases arise:
* accepts the argument and therefore grows intellectually in God;
* rejects the argument and intellectually rejects God’s question. In both cases, the person will have no faith, even if he is intellectually convinced of the “existence of God.”

Religious language, if it is not apt to convince people of faith, speaks to those who have faith on a symbolic, affective, spiritual, but not literal level. Any coercive desire for the literal reading of spiritual representation is an alienation of faith.

Moreover, not all worship of religious representations is faith, as the three monotheistic religions point out when they speak of “idol worship.” Faith gives the certainty of the presence of God, as the Supreme Power, ordering things and beings.

Consequently, this gives a coherent order of things, and above all a completeness and an absence of chance, thus giving a better harmony between faith and active life.

For a Man of Faith it is absurd to speak of belief in God, but more lawful to speak of the “presence” of God. Because faith gives a “subjective” certainty of an order of the world and of men, and does not arise as an intellectual question, nor as a lawful question from the point of view of logic. God does not “test” himself. Is. Like love, it feels or doesn’t feel.

Faith is a personal, non-transferable feeling, because you cannot intellectually convince someone to have faith, just as you cannot convince a man or a woman to lose it. Faith is “a subjective experience.” Recognized as such, it has no objectivity value, contrary to all that can be heard.

Spirituality is the best way, the most appropriate way to find a kind of harmony between the spiritual life and the active life. Faith gives the certainty of a certain “coherent order” of things, of an “absence of chance,” of a “completeness.” The unbeliever, on the other hand, is unbalanced in his emotions, in his mental fixations, and in his “memories,” as well as the lack of harmony between the different components of his being: the intellect, the body. , the word – hence the high suicide rate in Western countries.

So a question arises: “How to be a servant of God?”

Is this the whole problem of modern life, or how to reconcile the serene practice of one’s faith while being fully in tune with the limitations of active life, without stress, anxiety, or fear?

The founders of modern psychoanalysis (P. Pinel, W. Cullen, S. Freud …) sought the origin of mental illness in the following factors:

• Physical, organic: Organogenesis
• Social, environmental, cultural: Sociogenesis
• Psychological: Psychogenesis

Depending on the period and the authors, one or the other of these hypotheses has been predominant in the history of psychiatry and psychotherapy. Freud, who protested against doctors abandoning the problems of the soul to philosophers, particularly Kierkegaard, was the first in the history of psychology and psychiatry to give anxiety a special status.

Psychoanalysis will be based on the theory of “psychism”, “psychotherapy” and “clinical interview” (EC). Each therapeutic device corresponds to a specific form of interaction that activates “mental processes” and allows them to be identified, with the aim of modifying them. But the word “Psychoanalysis,” which appeared only in 1896 under Freud’s pen, initially designates only a mode of exploration of the unconscious. It then became a therapeutic technique, then a new theory of the human psyche, based on the idea of ​​an unconscious dominated by certain impulses, particularly sexual ones.

Spirituality is not limited to a conceptual or dogmatic approach, but is driven by the search for interiority, self-knowledge, transcendence, wisdom, or overcoming the limitations of the human condition. It is a de facto approach assimilated to an intellectual approach, which seeks to generate a transcendent experience, a relationship with God, the Self, the Consciousness, the Soul, the World, the Becoming. The interest in spirituality is, first of all, a deep exploration of one’s own interiority, which leads to spiritual awakening. An intimate conversion, or adherence to a modified and lasting state of consciousness.

On the other hand, the divine reality – “Haqiqa” – can only be reached by tracing a path from the soul to God, and making several stages in the practice of the revealed law – “Sharia” -. Demanding in this a necessary methodology of moral psychology that guides each individual vocation.

The great Sufi master, Jalàl-ud-Dîn Rûmî (1207-1273), said: that is enough, and the goal is achieved.

So, thanks to the help and teaching of a Sufi teacher, (EC)! The different concepts of faith can be better understood. Although faith cannot be taught — in the classical sense of teaching — the Sufi master can “accelerate” and contribute to the revelation of faith in certain people, through certain esoteric techniques, even if it is not teach the faith, at least not in the sense of the classical teachings, teachings that could be described as “books.” We teach the history of religions, or the lives of great men linked in one way or another to a religious tradition.

This explains why natural proselytism can only be “awareness of a religion” (taken as dogma), and should never seek to “convince of the existence of God,” which is logically absurd, because faith is not presented as an option. intellectual between a world with God and a world without God, but as the security of the truth of God’s presence. God is the Truth.

Faith is “personal” and “untransmissible.” It is a “subjective experience”, without “objective value”. You cannot intellectually convince someone to have faith, just as you cannot convince a man or woman of faith to lose it. Faith is a feeling that theoretically cannot be alienated from any person or system of representations.

Faith is “inalienable.” This is not to say that religions are necessarily alienating because they have a system of representation of spirituality. This means that there must be a symbolic compatibility between the system of religious representation and individual faith. Religious language, if it is therefore not apt to convince people of faith, speaks to those who have faith on a symbolic, affective, spiritual, but not literal level.

For people of faith, the question of the “existence of God” is therefore not a legitimate question from the point of view of logic. “God” is not proven; It is “. Like love, it feels or does not feel. Hence the fact that the question of the existence of God is seen by people who have faith as a sign of lack of faith and of an approach purely intellectual to God.

“Faith is a personal, untranslatable feeling.” Some theses argue that faith can be taught, in the sense that certain people could “accelerate the revelation” of faith in certain beings through certain esoteric techniques. This step is useful on the long road to God, in absolute respect for his precepts and teachings. It is articulated first by a purification of the soul, to materialize with a better vision of the universe, through a better choice of companions in the search for truth.

In conclusion, it proves the preeminence of the Qur’an over another branch of science: psychoanalysis, as a science of human nature, borrowing exclusively from the teachings of the Qur’an to fight the scourges of the Qur’an. modern life.

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