“Paradigm of
Humanistic, Behavior, and Transpersonal Psychotherapy”
Abstract
The paradigm shift
in psychological studies from the Humanistic, Freudain and Behaviouristic
psychotherapies has brought us to yet another psychological paradigm
(transpersonal) that is based on spirituality as a process of human guidance
and counselling. This paradigm is aimed at handling the psychological problems
beyond the physical entities, but going down to the spiritual nature of man.
The spiritual nature of man from the Islamic perspective is the consciousness
of Allah's will and power in therapy which is lacking in the contemporary
transpersonal approach. It is therefore the aim of this paper to discuss the
denotational implications, the scope and the shortfalls of the contemporary
transpersonal psychotherapy. This is with the view to offering the Islamic
process of psychotherapy based on the concept of Tauheed. By way of
development, the relic of historical facts would be used to show the
effectiveness of Islamic paradigm of psychotherapy so as to guide the Muslims
from the aqidah contamination entails by the transpersonal approach. In
summation, the paper would provide an Islamic model of transpersonal
psychotherapy for the use of Muslims in their psychological practices.
Introduction
The concern of psychology is the manipulation of the variables and
processes involved in motivation, development and modification of human
behaviour. In pursuance of this need modern psychological theories are founded
to serve as guide for human psychoses. The formulations of these theories
according to Cowley and Derezotes (1994) are based on cultural and geographical
limitations as they emerged over time to address the needs of the people of
different social contexts1. With the variations in perception, environment, and
the passage of time the discipline of psychology undergoes different
transformations based on three well-known paradigmatic forces of
Behaviouristic, Freudian and Humanistic psychology. These transformations
reveal the psychological concern for soul, psyche (conscious and unconscious
state of man), mental processes, feelings and sensations underlying human
behaviour2. Maslow (1968) considered the humanistic third force psychology to
be a transitional preparation for a still 'higher' fourth paradigmatic force of
psychology, ie. transpersonal psychology. This is based on the observation of
Maslow (1970) that human beings who are wonderful out of their own human and
biological nature necessitate the need for another paradigm for a more complete
understanding of psychoses and the effective treatment.
As a result of the variation in human social groups, Cowley and
Derezotes (1994) emphasize the need for a psychological approach that will
serve the spiritual needs of man (spiritual). Netting, Thibault and Elliot
(1990) see the proposed spiritual dimension as a universal aspect of human
nature. As such, its need cannot be under-emphasized. According to them, to
remain relevant in a postmodern world, psychologists must incorporate the
comprehensive perspective of transpersonal theory into education and practice.
From the views of Cowley and Derezotes (1994), Maslow (1968) and (1970)
and Netting, Thibault and Elliot (1990) the development of the contemporary
psychological theories until the introduction of transpersonal psychology has
been centred on either the overt, external and material variables or the
internal, covert and hidden variables in man. Although the present efforts
being made by transpersonal psychologists have made a small shift, but the shift
is only geared towards spirituality that is devoid of religion (Islam) which is
unsatisfactory from the Islamic point of view. It is therefore the aim of this
paper to discuss and introduce the Islamic framework of psychotherapy which
satisfies the Islamic expectations that is based on aqidah.
Transpersonal Psychotherapy
Literally the word transpersonal according to Wittine (1987) denotes
beyond or through the "mask". While technically Cowley and Derezotes
(1994) defined the term as going beyond the personal level. The implication of
the their definitions entails the application of the concept as a process of
treating human behaviour outside the context of physical entities. To them
psychotherapy should be based on the natural energy3 that drives the entire
human endeavours (spiritual). This is a psychological treatment that addresses
the spiritual dimension of human existence to the psychological process. The
paradigm which according to Valle (1989) calls us through and beyond our more
familiar level of ego awareness to a critical examination of the very ground
from which our behaviors, thoughts, and emotions emerge as forms or
manifestations. Cowley and Derezotes (1994) perceive it as an essential aspect
of being that is existentially subjective, transrational, non-local and non-
temporal. Transpersonal psychotherapy according to Maslow (1971) evolves in
response to the need of broader context for understanding what it means to be
fully human and to assess the farther reaches of human nature. This is a spiritual
therapy that is an integral part or an essential universal need of human nature
(Netting, Thibault and Elliot (1990). Transpersonal psychotherapeutic tradition
is perceived by Nasr (1975) as a tradition of treatment which comes from the
spirit (confidence in Allah) and not the psyche that can be the source of
ethics of aesthetics.
It is an approach that believes in the need for meaning for higher
values and for spiritual life which are as real as biological or social needs
(Keen, 1974). This task according to Huxley (1968) involved a start from new
premises, such as the premise that the most ultimate satisfaction comes from a
depth and wholeness of the inner life, and therefore that we must explore and
make fully available the techniques of spiritual development. Furthermore, the
need for the fourth force according to Cowley and Derezotes (1994) is the
desire to remain relevant in the highly sophisticated postmodern world to cater
for educational and psychotherapeutic practices. The realization of the need
for more comprehensive system that could cover the general need of man in the
greatest depth of awareness has led to the development of transpersonal
psychology as the fourth force of the psychological paradigm.
Based on the above needs, the transpersonal psychologists have tried to
evolve techniques that are quite relevant to the present "illness" in
man. This "illness" in man of our time is linked to a deficit of
values and these values are spiritual in nature (concern for Allah as the
source of cure). Although, Toynbee (1995) sees this approach as human
degradation and the sickness of modern society who sought solutions through
programmes based on religious practices (faith in Allah). But the essence of
spirituality is to guide and influence the behaviour of man so as to establish
a spiritually guided community which believes in Allah for cure. Grof (1988)
and Hartman (1990) believe that much of the transpersonal ideas focus on the
need for a reconnection of the human families to establish a global community
or communion. Concurrently, Cowley and Derezotes (1994) observe that, the
overall goal for transpersonal ideas is to facilitate the development of the
spiritual dimension of higher states of "consciousness" within
individuals, organizations, communities and cultures. As such the aim of
transpersonal psychology is to shift from the traditional secular western
position of self-actualization to the spiritually-based process.
Spiritual Limitation of the Transpersonal Psychotherapy
Although transpersonal approach has been able to create a space for
spirituality in psychology, it is still questionable on how relevant and how
applicable is it to human societies? Have the propounded ideas within the
transpersonal approach covers all aspects of spirituality? To answer these
questions, Cowley and Derezotes (1994) note that in aspiring to work with the
transpersonal or spiritual dimension, it is crucial that the client system and
social worker come to a common understanding or shared meaning about the term spiritual
as used in transpersonal theory. Not as contained by the theological walls of
any specific ideology system, spirituality in transpersonal theory is not
considered as equivalent to religion. In support of this Bloomfield (1980)
states that the use of the word "spiritual" is neither a statement
nor a belief per se. It is therefore an energy and life force that is innate in
all living matter driving to perfect itself. Houston (1988) uses the term
entelechy to describe this essential urge of human nature to realize its inner
potential. Thus, according to Cowley and Derezotes (1994) the development of
the spiritual and morapol;l dimensions forms the basis for spiritual maturity
or higher states of consciousness. The individual manifests this maturity through
increased social and self-responsibilities, which will benefit all in a given
psychosocial environment. The scope emphasizes by transpersonal psychology has
put the Muslims out of the maximum utilization of transpersonal paradigm
because to the Muslims human existence must revolve around religion which is
divine by origin. The divine nature entails the faith (Iman) as the epitome of
psychotherapeutic treatment as implicated by Hanafi (1996) that, those who live
in consciousness of Him (Allah) are safe and protected against maradhun
(sickness of the mind). In this sense transpersonal psychotherapy from the
Muslims, point of view could hardly be separated from religion. This is in line
with the assertion of Nasr (1975) that God has placed religion in the world to
enable man to overcome his complexes. The human therapeutic complexes could be
of any kind ranging from psychological, social and biological to spiritual. For
a successful therapy, divine spirituality that is based on the revealed
guidance is the answer. Thus, the absence of religion in transpersonal approach
seems to only summarize the ideas and practices entail by the earlier paradigms
or they are going toward witch-crafting which is totally at variance with
aqidah. In other words, the excellence of man and his well-being individually
and collectively could only be realized by resorting to divine knowledge and
ethical values.
The Expected Spiritual Scope of Transpersonal Psychotherapy
There is no doubt that transpersonal approach has created a space for
spirituality in the formal conventional psychological theories. Yet the
inclusion of the spiritual aspect to the psychological theories as contained in
the transpersonal psychology is not enough for the general reference to the
Muslims. This is because to them (Muslims) spirituality is an element of
religion (Islam) that is directed by the knowledge contained in the Quran which
are general guide for human existence. As such it is only the spiritual that is
based on divine guidance that is paramount and total, and which precisely
because of its totality embraces the psychic and even the corporeal aspects of
man. (Nasr, 1975). In other words, the excellence of man and his well-being
individually and collectively are realized by means of divine knowledge and
ethical values. Hence, knowledge and ethics are linked (Hanafi, 1996). On the
contrary the transpersonal psychologists see spirituality as an entity devoid
of religion (divine guidance). Even to some non-Muslim psychologists this
position is baseless as Koltko and Mark (1998) observe that it is a
contradiction to think one can develop a psychology by leaping across the
person from a point of view which goes beyond religion. In his quest for
religious consideration in the transpersonal paradigm, Denton (1990) asserts
that, to make it (transpersonal psychology) a complete spiritual approach,
religious approach is inevitable because the religious and spiritual concerns
provide the prime motive for all social works4. Based on this the development
of religious spirituality should be an extension of the present form of
transpersonal process of psychotherapy.
Koltko and Mark (1998) note that transpersonal psychology represents an
extension of psychology (spiritual) that leads to what it really means to be a
human being and marks the beginning of a psychological analysis that recognizes
the natural status of man. As such some transpersonal psychologists have
surfaced in the direction different from the earlier transpersonal paradigm as
observed by Sollod (1992) that, a social work curriculum that deletes or omits
the content related to the spiritual dimension may be called
"Hollow". For the success of psychotherapeutic practices Weick (1992)
so aptly observed that, when artistic practice joins with value commitment
(religion), social work can indeed be a force in the society. The idea here is
the connection between the psychotherapeutic process and the religiously
inclined spiritual value of human nature that makes the therapeutic endeavours
more effective. The confirmation of this could be perceived from the work of
Anthony et. al, (1987) that, for the individual with a genuine hunger for
truth, reality, spirit, soul, self, God Oneness, freedom, being and meaning,
the task of choosing among these offerings is intricate and subtle and not
without the element of peril discriminations. Contrary to the concept of
"neutral spirituality" maintained by transpersonal perspective,
religious spirituality is therefore of paramount importance. Although, it is
inevitable to acknowledge the efforts of transpersonal psychologists in
evolving theories based on spiritual values, yet these efforts are
unsatisfactory to the Muslims because they do not include divine faith in their
theories. As such an attempt is made in this paper to provide another
transpersonal framework that would be useful to the Muslims.
Islamic Approach to Transpersonal Psychotherapy
From the Islamic point of view spiritual approach to psychotherapy is an
aspect of behaviour modification that is based on the relationship between man
and his Creator (Allah) which entails an operational paradigm in which faith
(Iman) in Allah is the focal point. Iman is both a cognitive and ethical
constructs that gather all data and facts in the perspective which is proper to
and requisite for a true understanding of the therapeutic processes. It is the
consciousness of Allah's existence and the conviction in service (Iman) that
serve as the beginning of therapy to remove mental sickness (maradhun) in man.
This is rightly pointed out by Hanafi (1996) that, those who live in
consciousness of Him (Allah) are safe and protected against maradhun as
implicated by the verse below.
"Thee do we worship, and Thine aid we seek"
(Quran, 1:5)
The implication of the above verse is the recognition of Allah as the
Creator. Having faith in Him is a matter of conviction which by extension leads
a man to realistic services as a created organism in need of His help and
bounties. In support of this point, a Professor of Botany5 in his alternative
cure for cancer emphasizes ones commitments to his religion and faith in his
God as the foundation of treatment. The divine knowledge in man leads him to
realization which is faith. From this conviction then comes the consciousness
leading to purification of the body and soul. This is channelled through
devotion. The attainment of this level is the therapy in man.
For the success of Islamic psychotherapy, the internal and external
components of man must be purified. When this is accomplished the Ruh, the Qalb
and Nafs as the fountainhead of vitality could be transformed into sources of
psychodynamics explaining the human behaviour (Daud, 1996). The internal
purification referred to above entails one's realization of the power of Allah
and confidence in Him, while the external purification on the other hand is the
appreciation of Allah's Law of observing the Halal (lawful) and Haram
(unlawful) conducts. The essence of purification of the Ruh, the Qalb and the
Nafs according to Sabeena (1996) is to bring one's Nafs under control and
channelling it to the right direction because;
"Successful is the one who keeps it pure, and ruined is the one who
corrupts it"
(Quran, 91:9-10)
When the Nafs is purified one would be in observance of the recommended
(halal) acts which is the foundation of spiritual therapy and morality in
Islam. The premise of faith is that servanthood and the fulfilment of its
obligation is a prerequisite for the well-being of man in his individual and
societal lives. One's successful engagement in the worship of Allah paves the
way for His assistance (therapy) as contained in the verse quoted earlier from
Suratul Fatiha. For the treatment of psychoses the spiritual issues of Allah's
power, will and ability, the consequences of the day of judgement, the agony of
the hellfire and the joys of paradise are some of the Islamic variables of
transpersonal psychotherapy.
The Effectiveness of Islamic Psychotherapy
As earlier on discussed, psychotherapy in Islam is the conviction and
servitude to Allah the creator that paves the way for His assistance (therapy).
Good mental and spiritual health of the individual is a by product of a natural
balance within the individual and the practice of social and religious
obligations that are based on the three aspects of psychotherapy as noted by
Shah (1996) that,
(a) Analysis of the Nafs
(b) Reformative process, and
(c) Socio-religious reintegration of the individual.
According to him psychotherapy from the Islamic point of view revolves
around these three aspects.
The revelation, application and implication of the chapters of An-Nas
(Mankind) and Al-Falaq (Daybreak) in the Quran are some of the clear examples
of psychotherapy in Islam that is purely a psycho-spiritual treatment for human
psychoses. For the purpose of spiritual guidance and solution to therapeutic
problems, Islam prescribes some transpersonal modalities in the conduct of all
affairs. For example to prevent the problems arising from the Jinns Muslims are
required to recite psychotic antidotes before going into the toilet. Apart from
the anti psychotic prescriptions there are many historical episodes in which
the Islamic modes of conduct serve to be psychotherapeutic. A clear example
could be seen from the following narration found in the address delivered to
the King of Abyssinia by Jafar, as narrated by Sheikhulhadith (1978), p.19,
that:
"O King! We were ignorant people. We worshipped stones. We used to
eat carrion and commit all sort of undesirable and disgraceful acts. We did not
make good our obligations to our relatives. The strong among us thrived at the
expense of the weak....... (But when faith that is Allah's consciousness was
inserted into their hearts) . . . . . We, were exhorted to give up idolatry and
stone worship. We were enjoined right conduct and forbidden any act of
indecency. We were taught to tell the truth, to make good our trust, to have
regard for our Kith and Kin, and to be good to our neighbours.... and to shun
everything foul and to avoid bloodshed, adultery, lewdness, telling of lies,
misappropriating the orphan's heritage, bringing false accusations against
others and all other indecent things of that sort....".
The above statements made by Jafar revealed the psychotic mind and behaviours
of the 'Jahiliyyah' period which was the era of the 3W (Wine, Women and War).
The time when the consumption of wine was part of the human survival. The era
when a woman can have as many husbands as she desires. Likewise a man can have
as many wives as he desires. It was also the attitude of the Jahiliyya people
that war between tribes and towns was a matter of pride. These undesired
behaviours have been changed to noble behaviours through faith which shows that
fear of Allah is the foundation of good human behaviour and the most effective
therapy. The historical narration below is another evidence of
psychotherapeutic process as a result of the fear of Allah as recorded by
An-Nawawi (1981), p.123, that:
"This was a man who had a cousin whom he loved more passionately
than any man loves a woman. He tried to seduce her but she would have none of
him, until a time of great hardship from famine. She approached him and he gave
her one hundred and twenty dinars (USD 768.00) on condition that she would yield
herself to him. She agreed and when they got together she pleaded. Fear Allah,
and do not break the seal unlawfully; where upon he moved away from her despite
the fact that he desired her most passionately; and he allowed her to keep the
money he had given her."
From the above stated episode one could understand that, fear of Allah
is the most important determinant of the Islamic framework for behaviour
therapy. Fear of Allah, being the beginning of wisdom and a kin to the love for
purification of our Nafs, it is an active assertion of our own will not to
offend our Lord and Cherisher (Allah). With the fear of Allah good conducts are
bound to flourish. The two episodes stated above indicate that psychoses are
easily modified by directly or indirectly referring it to the Creator of man
(Allah) because the Creator knows better what is good for man.
Conclusion
In this paper, an attempt was made to discuss the transpersonal paradigm
of psychotherapy as prescribed by different transpersonal psychologists. In the
process of analysis, it was found that the scope is limited to other ideas that
are deficit of religious concern for human survival. As such a good Islamic
framework is very necessary for which this paper has attempted to present. This
paper shows that Islamic perspective is more comprehensive at best to the
Muslims in guiding their aqidah. This is in comparison with the transpersonal
psychotherapy that is based on witch doctoring as could be seen in Cowley and
Derezotes (1994) who may be able to come up with a systematic spiritual journey
to good mental health, but the aqidah may be contaminated.
In summation, even if this paper could not provide a well-accomplished
conceptualization, it is hoped that it serves as the foundation for further
development because of the need to guide the Muslims, aqidah against
unconscious corruption that may be affected by the transpersonal approach.
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Resume Jurnal
“Paradigma Psikoterapi Humanistik, Behavior,
dan Transpersonal”
Abstrak
Pergeseran paradigm dalam studi psikologis dan psikoterapi Humanistik,
Freudian dan Behavioristik telah membawa kita ke paradigm lain psikologi
(transpersonal) yang didasarkan pada spiritualitas sebagai proses bimbingan dan
konseling manusia. Paradigm ini ditujukan untuk menangani masalah psikologis di
luar entitas fisik. Sifat spiritual manusia dari perspektif islam adalah
kesadaran akan adanya Allah serta kekuasaan-Nya.
Tujuan jurnal ini adalah untuk membahas implikasi, ruang lingkup, serta
kekurangan psikoterapi transpersonal kontemporer dengan tujuan untuk menawarkan
proses psikoterapi Islam berdasarkan konsep Tauhid.
Psikologi modern didirikan untuk melayani dan sebagai panduan untuk
psikosis manusia. Menurut Cowley dan Derezotes (1994), karena adanya variasi
dalam persepsi, lingkungan, dan berlalunya waktu, disiplin psikologi mengalami
transformasi dari paradigm Freudian, Behavioristik, dan Humanistik. Maslow
(1968) berpendapat bahwa paradigm ke-tiga ini (humanistic) mempersiapkan adanya
paradigm ke-empat, paradigma yang lebih tinggi, yaitu psikologi
transpersonal. Cowley dan Derezotes (1994) menekankan perlunya pendekatan
psikologis yang melayani kebutuhan spiritual manusia. Thibault dan Elliot
(1990) berpendapat bahwa dimensi spiritual merupakan aspek universal dari
manusia. Dari pandangan Cowley dan Derezotes, Maslow, dan Thibault dkk,
perkembangan teori psikologi kontemporer sampai pada psikologi transpersonal
yang menyentuh aspek eksternal dan internal manusia, serta hal- hal yang
tersembunyi dari manusia. Psikolog transpersonal telah melakukan pergeseran
kecil, tapi pergesaran hanya diarahkan pada sisi spiritualitas yang tanpa agama
(Islam), yang tentu tidak memuaskan dari sudut pandang Islam. Oleh karena itu
tujuan dari jurnal ini adalah untuk mendiskusikan dan memperkenalkan kerangka
psikoterapi Islam yang didasarkan pada akidah.
Psikoterapi Transpersonal
Implikasi dari psikoterapi transpersonal diterapkan sebagai suatu proses
mengobati prilaku manusia di luar rntitas fisik. Psikoterapi harus didasarkan
pada energy alami yang mendorong seluruh usaha manusia (spiritual). Psikoterapi
transpersonal adalah pengobatan psikologis yang membahas dimensi spiritual dari
eksistensi manusia.
Psikoterapi transpersonal menurut Maslow (1971) berkembang sebagai
tanggapan terhadap kebutuhan manusia dalam konteks yang lebih luas untuk
memahami apa artinya menjadi manusia sepenuhnya. Psikoterapi transpersonal
adalah terapi rohani yang merupakan bagian integral dan kebtuhan universal yang
penting pada manusia (Notting, Thibault dan Elliot(1990)). Nasr (1975)
berpendapat, psikologi transpersonal adalah sebuah tradisi pengobatan yang
berasala dari keyakinan terhadap Allah SWT. Menurut Huxley(1968), kepuasan yang
paling utama beraasal dari kedalaman dan keutuhan kehidupan batin, karena itu
kita harus mencari dan menyediakan teknik pengembangan rohani. Para psikolog
menghubungkan penyakit yang ada dalam diri manusia dengan terjadinya deficit
nilai- nilai spiritual pada manusia itu sendiri (keyakinan terhadap Allah SWT
sebagai sumber kesembuhan). Inti dari spiritualitas adalah untuk membimbing dan
mempengaruhi prilaku manusian sehingga terbentuk sebuah komunitas spiritual
yang yakin bahwa Allah SWT-lah yang dapat menyembuhkan. Cowley dan Derezotes
(1994) mengamati bahwa tujuan psikologi transpersonal adalah untuk
memfasilitasi perkembangan dimensi spiritual yang lebih tinggi yang melibati
“kesadaran” dalam diri individu. Dengan demikian, tujuan psikologi transpersonal
telah bergeser dari budaya barat yang sekuler ke aktualisasi diri yang berbasis
spiritualitas.
Batasan Spiritual dari Psikoterapi Transpersonal
Psikologi transpersonal telah mampu menciptakan ruang bagi spiritualitas
dalam psikologi. menurut Cowley dan Derezotes, perkembangan spiritual membentuk
dasar bagi kedewasaan rohani dan kesadaran yang lebih tinggi. Individu
memanifestasikan kedewasaan ini melalui peningkatan sosial dan tanggung jawab
diri.
Sifat Ilahi memerlukan iman sebagai lambing pengobatan. Hanafi (1996)
berpendapat, mereka yang hidup dalam kesadaran akan kebesaran Allah SWT merasa
aman dan dilindungi terhadap maradhun (penyakit pikiran). Dalam
psikoterapi transpersonal, sudut pandang hampir tidak bisa dipisahkan dari
agama. Hal ini sejalan dengan penegasan Nasr (1975) bahwa Allah SWT telah
menempatkan agama di dunia sebagai jalan keluar bagi masalah manusia. Agama
dapat menjadi psikoterapi yang kompleks yang dapat mengatasi mulai dari masalah
psikologis, sosial, dan rohani. Agar terapi dapat berjalan dengan sukses,
spiritualitas atau keyakinan terhadap Allah SWT adalah jawabannya. Dengan
demikian ketiadaan agama hanya akan merangkum ide- ide dan praktek paradigm
sebelumnya atau mereka (individu) akan terjerumus pada praktek sihir yang sangat
bertentangan dengan akidah.
Ruang Lingkup
Rohani pada Psikoterapi
Transpersonal
Pendekatan transpersonal telah menciptakan ruang bagi spiritualitas dalam teori psikologi konvensional yang formal. Namun masuknya aspek spiritual untuk teori-teori psikologi sebagaimana tercantum dalam psikologi transpersonal tidak cukup untuk dijadikan referensi bagi kaum Muslim. Hal ini karena bagi kaum muslim, spiritualitas adalah elemen dari agama (Islam) yang diarahkan oleh pengetahuan yang terkandung dalam Quran sebagai panduan dalam kehidupannya. Karena itu hanya spiritual yang didasarkan pada bimbingan ilahi yang mencakup psikis dan bahkan aspek-aspek jasmani manusia. (Nasr, 1975). Dengan kata lain, keunggulan manusia dan kesejahteraannya secara individual dan kolektif yang diwujudkan dengan cara pengetahuan ilahi dan nilai-nilai etis. Oleh karena itu, pengetahuan dan etika/ agama saling terkait satu sama lain (Hanafi, 1996). Sebaliknya para psikolog transpersonal melihat spiritualitas sebagai suatu entitas tanpa agama. Bahkan bagi beberapa psikolog non-Muslim, pengetahuan dan agama adalah dua hal yang kontardiksi. Dalam usahanya untuk mempertimbangkan agama dalam paradigma transpersonal, Denton (1990) menegaskan bahwa, untuk psikologi transpersonal sebagai pendekatan spiritual yang lengkap, pendekatan agama tidak bisa dihindari karena masalah agama dan spiritual merupakan motif utama.
Koltko dan Mark (1998) mencatat bahwa
psikologi transpersonal merupakan perpanjangan psikologi rohani yang mengarah
pada apa arti sesungguhnya menjadi seorang manusia? Menurut Weick (1992),
ketika praktek psikologi bergabung dengan nilai agama, kerja sosial memang
dapat menjadi kekuatan dalam masyarakat. Hal ini karena hubungan antara proses
psikoterapi dan nilai spiritual agama cendrung membuat terapi lebih efektif.
Konfirmasi ini dapat dilihat dari studi yang dilakukan oleh Anthony dkk (1987),
bahwa individu dengan rasa lapar, tulus terhadap kebenaran, yakin terhadap
Tuhan yang Maha Esa, memilih antara penawaran yang rumit dan halus dan tanpa
elemen diskiriminasi bahaya. Berlawanan dengan konsep “spiritualitas netral”
dari perspektif transpersonal. Meskipun tidak bisa dihindari untuk mengakui
upaya psikolog transpersonal dalam mengembangkan teori yang didasarkan pada
nilai spiritual, namun usaha ini tidak memuaskan bagi kaum
Muslim karena para psikolog transpersonal tidak
memasukkan “iman kepada Allah SWT” dalam teori mereka. Dengan demikian upaya dilakukan dalam jurnal ini untuk memberikan kerangka transpersonal
lain yang akan berguna bagi kaum Muslim.
Pendekatan Islami
terhadap Psikoterapi Transpersonal
Dari sudut pandang Islam, pendekatan
spiritual untuk psikoterapi merupakan aspek modifikasi prilaku yang didasarkan
pada hubungan antara manusia dan penciptanya (Allah SWT) yang memerlukan suatu
paradigm operasional dimana iman kepada Allah SWT sebagai titik focus. Iman
merupakan sebuah kontruksi kognitif dan etika yang mengumpulkan semua data dan
fakta dalam perspektif yang tepat dan diperlukan untuk pemahaman yang benar
dari proses terapeutik. Hal ini merupakan kesadaran akan keberadaan Allah dan
keyakinan iman yang berfungsi sebagai awal terapi untuk menghilangkan sakit
mental (maradhun) dalam diri manusia.
implikasi dari ayat di atas adalah
pengakuan terhadap Allah SWT sebagai pencipta.
Untuk mendukung hal ini, seorang professor
dalam mengobati penyakit kanker menekankan pada komitmen agama dan iman kepada
Allah SWT sebagai dasar pengobatan. Pengetahuan tentng Tuhan dalam diri manusia
mendorong manusia tersebut untuk yakin (timbul keyakinan). Dari keyakinan ini
kemudian muncul kesadaran yang mengarah pada kemurnian tubuh dan jiwa. Hal ini
didapatkan melalui pengabdian. Pencapaian tingkat ini adalah terapi dalam manusia.
Psikoterapi Islam berisi berbagai proses
psiko-spiritual dengan iman sebagai pusat awal memulai proses terapi pada
manusia. Dalam studi pendekatan Islam untk rehabilitasi narkoba yang dilakukan
oleh Muhammad dkk (1996) menemukan bahwa penyerahan total seseorang kepada
Allah SWT membantu menjelaskan ketergantungan pada zat dan menggantinya dengan
ketergantungan pada Allah SWT.
Untuk keberhasilan psikoterapi Islam,
komponen internal dan eksternal manusia harus disucikan. Bila hal ini sudah
dicapai, maka Ruh, Qalb, Nafs sebagai sumber vitalitas dapat ditransformasikan
menjadi sumber psikodinamika yang menjelaskan prilaku manusia (Daud, 1996).
Penyucian internal memerlukan realisasi seseorang tentang kekuasaan Allah dan
keyakinan terhadap-Nya, sedangkan pennyucian eksternal dilakukan dengan
mentaati hukum Allah tentang apa- apa yang Halal dan yang Haram yang dilarang
oleh Allah SWT. Ketika Nafs telah disucikan dengan hanya memakan makanan yang
halal, hal ini telah merupakan dasar dari terapi spiritual dan moralitas. Premis
dari iman adalah kehambaan dan pemenuhan kewajiban yang merupakan prasyarat
bagi kesejahteraan manusia dalam kehidupan pribadi dan sosial.
Efektifitas
Psikoterapi Islam
Keyakinan dan penghambaan kepada Allah SWT
sebagai Pencipta yang akan membantu proses terapi. Kesehatan mental dan
spiritual yang baik dari individu tersebut adalah hasil dari keseimbangan alam
dalam diri individu dan praktek kewajiban sosial dan keagamaan yang didasarkan
pada tiga aspek psikoterapi seperti dicatat oleh Shah (1996):
(A)
Analisis Nafs
(B)
Proses reformatif
(C)
Sosio-religius
reintegrasi individu
Psikoterapi dari sudut pandang Islam
berkisar pada tiga aspek:
Wahyu. Aplikasi dan implikasi dari surat
an-Nas, al- Falaq, adalah beberapa contohdalam psikoterapi Islam yang bersumber
pada wahyu. Untuk tujuan spiritual dan terapi, Islam menetapkan bebeapa
modalitas dalam menjalankan semua urusan. Misalnya, untuk mencegah masalah yang timbul dari jin
diwajibkan untuk membaca penangkal psikotik sebelum masuk ke toilet.
Prilaku yang tidak diinginkan dapat diubah
dengan prilaku yang mulia melalui iman yang menunjukkan bahwa takut pada Allah
adalah dasar dari prilaku manusia yang baik dan terapi yang paling efektif.
Rasa takut kepada Allah adalah determinan paling penting dari kerangka Islam
untuk terapi prilaku. Takut kepada Allah SWT menjadi awal dari kebijaksanaan
dan penyucian Nafs manusia.
Kesimpulan
Dalam psikoterapi transpersonal barat
ditemukan bahwa ruang lingkupnya terbatas untuk ide- ide lain dan deficit
terhadap perhatian agama bagi kelangsungan hidup manusia(khususnya agama
Islam). Dengan demikian, kerangka Islam yang baik sangat diperlukan.
Analisis
Setelah
mempelajari dan memahami jurnal ini secara keseluruhan, ditemukan beberapa
kekurangan pada jurnal ini:
1.
Jurnal ini hanya
menggunakan metode studi pustaka terhadap penelitian- penelitian sebelumnya.
Dengan hanya menggunakan metode studi pustaka yang digunakan peneliti pada
jurnal ini, menurut saya sumbernya kurang lengkap, padahal peneliti bisa
menggunakan metode pendukung lainnya seperti wawancara, studi lapangan/
observasi, atau dengan melakukan studi baru menyangkut tema ini.
2.
Karena jurnal ini
menggunakan metode studi pustaka, jadi peneliti hanya menjelaskan panjang lebar
tentang psikoterapi transpersonal.
3.
Kasus dan fenomena
yang disertakan peneliti pada jurnal ini masih sedikit
Saran
1.
Perlu dilakukan lagi
penelitian kualitatif serta kuantitatif terhadap tema yang sama.
2.
Jika dilakukan
penelitian lagi tentang tema ini, sebaiknya tidak menggunakan studi pustaka
saja.
