Reading the therapeutic contract in the Quran

Day #15

A brief recap

Perhaps before I continue and introduce new concepts, it is worth doing a recap on the ideas I put forward in a simplified way. I set out to map the therapeutic contract in the Quran.

It opens up with a demand from the concerned party: mankind to the acknowledged source of all mercy: God.

The demand for guidance is acknowledged and a pledge is granted to mankind to be guided and safeguarded.

The contract between the two parties follows steps acknowledged in psychoanalytic terms as the foundations of a boundaried therapeutic relationship.

Three axis of relating are noted:

A vertical axis: acknowledgment of separateness from and internalising of the source of goodness, God. (The unconscious?)

An internal dimension of the psychic representation of this relationship, nourished with prayers, mindfulness of God and belief in the hereafter. (Internal reality)

A horizontal axis: applying this mindfulness of God externally through relating to other. (External reality)

The acknowledgment of separateness means a recognition of a state of dependence. Separateness while making room for relational experiences also causes anxiety.

Anxiety triggers psychic defences that can lead to detrimental consequences such as Narcissism and omnipotence, or splitting (seeing the world in black and white).

A by product of this is isolation which leads to depression, thus the second axis proposes a way to prevent depression. We see that two fundamental practices or pillars of Islam have a direct connection with the two major complaints in mental health, anxiety (internal reality) and depression (outwardly expression of our internal reality)

The way to the depressive position is through a constant return to God, through mindfulness and repentance.

This brings to mind these verses in Surat Al-Ma’arij.

70:19  Man was truly created anxious

70:20  he is fretful when misfortune touches him

70:21  but tight-fisted when good fortune comes his way

70:22  Not so those who pray

70:23  and are constant in their prayers

70:24  who give a due share of their wealth

70:25  to beggars and the deprived

70:26  who believe in the Day of Judgement

70:27  and fear the punishment of their Lord–

70:28  none may feel wholly secure from it–

70:29  who guard their chastity

70:30  from all but their spouses or their slave-girls––there is no blame attached to [relations with] these

70:31  but those whose desires exceed this limit are truly transgressors–

70:32  who are faithful to their trusts and their pledges

70:33  who give honest testimony

70:34  and are steadfast in their prayers

70:35  They will be honoured in Gardens of bliss

We see in these verses a direct reference to the antidote to anxiety which is through relatedness to God via prayers and through acts of kindness towards others. While prayers deal with anxiety, acts of kindness towards others fend off depression.

In a sense we all experience the story of creation through our birth experience, where we come into being through separation and go from a state of anxiety and dependence via a process of individuation to reconnect with our creator. The importance of reconnecting with God lies in the nature of imperfection of humans. We may not choose our parents nor our environment and they may cause damage depending on the environment they or broader society provide. As we experience the external world based on our internal realities, this third dimension which is our connection with God, creates a third position, a three dimensional state where we can step back and rethink our choices. It offer a rectifying lens that changes our internal and external realities alike.

Hence reconnecting with The Source purifies one’s heart and allows one to develop a healthy immune psychic system rather than maladaptive psychic defences.

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Ramadan reflections, psychoanalytic perspectives