In the first part of this series we introduced a query regarding Jani Schofield, a seven year-old girl afflicted with schizophrenia. In part two, we began to explain the true etiology of Jani’s primary symptom, hallucinations, beginning with the current scientific perspective of these occurrences.
Furthermore it was necessary that we digress and explain the “de-evolution,” if you will, of the spiritual tendencies of man and consequent derailment of a complete and healthy comprehension of science and nature. This removal of the idea of God and the concept of a soul has thus left us with a superficial comprehension of the subjects of science and nature; more importantly, it has fostered contentment with us remaining unaware of the appropriate interpretation of the world about us.
The result of this tainted interpretation of science is that mankind has become more susceptible to mental diseases and rendered less able to deal with such traumatizing maladies. As a consequence, our misunderstanding of the symptoms associated with mental diseases, coupled with our miscomprehension of suitable treatment strategies, has caused the search for a cure to be futile.
It is essential, therefore, to realize that the only means by which our darling Jani can be cured is if the true nature of her symptoms is delineated. The abovementioned idea of a tainted scientific approach, lends to the idea that there may be a more suitable option of scientific query. The Sufic scientific approach is such an option for it, accordingly, comprises an understanding of God and the concept of a life essence, or soul. These two ideas are the keys to truly understanding mental phenomena and the associated symptoms with the aim of developing a cure. Thus, many phenomena considered subjective and imaginary can be viewed in their appropriate light of objective and real; and so we arrive at the discussion of hallucinations, in this the conclusion of the series on Jani Schofield.
In order to understand the objective nature of these occurrences known as hallucinations, one must comprehend what the senses of man are, according to the Sufic and materialist scientific perspectives. In the material sense, what we perceive is based on our interpretation of the external world as viewed with our physical faculties. The problem with relying on this measure is that many things cannot be understood with the physical faculties alone and are thus labeled subjective. So, based on our individual perceptions, we may see, touch, smell, or hear the same exact thing but perceive it differently. An idea that supports this is the Rorschach Ink Blot test. This is a psychological test that employs the use of various cards imprinted with a series of ink blots that the patients are shown. His or her perceptions of the ink blots are thereafter recorded and analyzed. Although the ink blots themselves don’t change, individuals perceptions of what they are can vary greatly.
In regards to human sense faculties, the Sufic perspective is that individuals with similar levels of spiritual acumen will have similar perceptions of seen or unseen stimuli —the latter referring to things which cannot be viewed within the normal realm of physical eyesight. The Sufis also sense things with heightened perception from a set of internal senses. Here, it must be noted that everyone has these internal senses, but oftentimes due to immoral thoughts and behaviors, these sense faculties become clouded; thus our innate Sufic scientific insight becomes dulled.
Sufis as well have the ability to interact with the unseen world. This world is inhabited by angelic beings, but also Jinn beings. There are both good and evil types of Jinns. Sometimes, the evil Jinns are given the ability to influence, be influenced by, or be touched, heard, and seen by “common” people. This is often done as a means of proving to us that they are among us. But because those with clouded perspectives—which include most of us regardless of religion—do not understand these interactions, the occurrences are often deemed as various types of hallucinations. For those with the appropriate knowledge, however, these phenomena are very real.
It must be stressed that children, due to less cloudiness in their inner sense faculties, more easily perceive the unseen world, both negatively and in positive manners. Additionally the Jinns themselves have the ability to control the human mind and perceptions as well. Thus, these entities that Jani is known to interact with on various levels should be considered real in all regards, although not perceived by others. If more people were to allow themselves to explore this aspect of scientific inquiry and deem it remotely possible, then the likely scenario would result in more individuals, who not only understand, but who are equipped to deal with such issues seen in poor Jani’s case as well. I believe that only those interested in true scientific endeavor will venture to explore and be guided by competent Sufic scientists in this very plausible venue. Then—only then—will Jani and her loving family be able to find the relief they ardently deserve.
And as always, Only by God, the Almighty and All Glorious, can we be healed.