"this period of Jung’s life has been variously psychologically categorised as
a creative illness, a psychotic episode, or even madness.
But within Sufi mysticism, these experiences are considered normal and
within the realm of individuals at an advanced state of spiritual evolution.
Sufis do not denote such an exercise as “mad” or “wrong”; the journey is undertaken purposefully,
and the individual’s experience is supported and facilitated by a guide."
Sufi scholar W. Chittick explains:
"true service of God lies in realising the divine image latent in human nature.
obscurely present in the soul must be actualised and made manifest in society and the world.
Man inherently holds the potential to develop good and evil.
However, through non-attachment and non-identification,
we dissolve the false ego, the Nafs;
or rather
the false ego dissolves itself, it being immaterial."
"Jung’s God-image was not one-sided. While the God of his time and upbringing was viewed generally as pure goodness,
in Jung’s view, there was scope for God to also be bad or evil.
Jung sought deeper meaning in thecconjunction of opposing forces, which present a seeming conflict yet also a potential means of avoiding the dissolution of monotheism.
making it logically inevitable to explore how good was in evil and vice versa, and how these combined in one God."