The Triangle of Consciousness in Qur’anic Perspective: A Transpersonal and Theosophical Approach

 The Triangle of Consciousness in Qur’anic Perspective: A Transpersonal and Theosophical Approach

Fajar Kusuma

Abstract

This paper explores a conceptual model of human consciousness derived from the last three chapters of the Qur’an: Al-Ikhlāṣ, Al-Falaq, and An-Nās. Utilizing a transpersonal psychological framework and Islamic theosophical interpretation, the author presents the “Triangle of Consciousness,” a tripartite structure of awareness progressing from human egoic anxiety (An-Nās), to systemic harmony (Al-Falaq), and finally to divine unity and transcendence (Al-Ikhlāṣ). This model integrates classical Qur’anic spirituality with contemporary models of psychological and spiritual development, offering both theoretical insight and practical applications in the field of consciousness studies and holistic therapy.

Keywords: Consciousness, Transpersonal Psychology, Islamic Spirituality, Qur’anic Hermeneutics, Ego-Transcendence

1. Introduction

In Islamic theology, one of the Divine Names that deeply encapsulates the essence of consciousness is al-Khabīr (The All-Aware)—He who possesses deep, subtle, and all-encompassing awareness. This attribute signals the Divine's mastery not only over outward reality but also the inner psychological and spiritual dynamics of human beings.

Contemporary transpersonal psychology has long attempted to map the evolution of human awareness. Thinkers like Abraham Maslow (1964), Stanislav Grof (1985), and Ken Wilber (2000) have each suggested a layered model of consciousness. These models resonate with the Qur’anic worldview, particularly in how the human self (nafs) evolves toward higher spiritual realization.

This paper aims to introduce a Qur’anic framework of consciousness based on reflective interpretation (tafsīr mawdhū’ī) of the last three chapters of the Qur’an. Each chapter is interpreted not only theologically, but also phenomenologically and existentially, culminating in a model termed The Triangle of Consciousness.

2. Methodology

This paper employs a conceptual-interpretive methodology, integrating insights from Qur’anic hermeneutics, Islamic mysticism (taṣawwuf), and transpersonal psychology. The primary sources are the Qur’anic texts and their inner meanings, while secondary sources include psychological models of consciousness development.

The approach is both interdisciplinary and reflective, enabling theological insights to inform psychological paradigms and vice versa.

3. Levels of Consciousness in the Qur’an

3.1. Human Consciousness (An-Nās): Ego, Instinct, and Anxiety

Surah An-Nās portrays the human state as fundamentally vulnerable to waswas (whispers), the symbolic language for intrusive thoughts, fear, and existential doubt. This can be mapped onto what Maslow called deficiency-motivated behavior (D-motivation), where survival needs dominate cognition and behavior.

The Qur’an mentions al-waswās al-khannās (the whisperer who retreats), signifying the fleeting and illusory nature of egoic thought. In Jungian terms, this stage reflects the domain of the shadow and the unresolved ego, constantly seeking validation and identity.

From a transpersonal perspective, however, these fears are not final realities but thresholds. With awareness and spiritual growth, waswas can transmute into mindfulness and alertness—paving the way toward integration and transcendence.

3.2. Cosmic Consciousness (Al-Falaq): Integration and Harmony

Surah Al-Falaq represents the second level of consciousness—a more evolved stage where the individual becomes aware of systemic order, polarity, and cosmic laws. Light and darkness, good and evil, day and night—are no longer antagonistic forces but dual aspects of a greater harmony.

This echoes the yin-yang principle and aligns with Wilber’s concept of vision-logic—the ability to comprehend systems, relationships, and context.

In this consciousness, hasad (envy), typically condemned, is recontextualized as a raw human energy. The Prophet Muhammad is known to have allowed envy only in the context of knowledge, charity, and devotion (Sahih Bukhari & Muslim), which reflects the possibility of transforming negative emotions into motivational force.

3.3. Divine Consciousness (Al-Ikhlāṣ): Transcendence and Nonduality

The final chapter, Surah Al-Ikhlāṣ, distills the highest theological and spiritual truth in Islam: God is One, Absolute, and Independent. From a consciousness framework, this corresponds to nondual awareness—the dissolving of subject-object dichotomy and ego boundaries.

"Lam yalid wa lam yūlad" (He neither begets nor is begotten) reflects a consciousness free from attachment to identity, legacy, or lineage. The Self in this state is no longer defined by social roles or personal narratives, but by union with the Divine.

This stage aligns with the Sufi notion of fanā’ (annihilation of the ego) and baqā’ (subsistence in God). In modern psychological terms, this state may be analogized to peak or mystical experiences as described by Maslow or William James.

4. Dynamic Interaction Between Levels

While the three levels are hierarchically ordered, they are not mutually exclusive. Human beings frequently fluctuate between states. A person may experience divine moments of ikhlāṣ in prayer, return to systemic concerns during social interactions (falaq), and later fall into egoic anxieties (nās) when faced with personal insecurity.

This dynamic is supported by models such as Spiral Dynamics (Beck & Cowan, 1996), where consciousness evolves but also regresses depending on life conditions and spiritual maturity.

5. Practical Implications for Healing and Growth

Understanding these levels of consciousness can guide spiritual direction, psychotherapy, and personal growth practices. For example:

Surah An-Nās: helpful for addressing fear, anxiety, and intrusive thoughts in therapy.

Surah Al-Falaq: useful in teaching acceptance of duality, and energy transformation practices.

Surah Al-Ikhlāṣ: central to spiritual retreats, meditation, and practices aiming at ego-transcendence.

Practices such as dhikr, muraqabah (contemplation), or integrative meditation can assist individuals in navigating between these states, leading to holistic development.

6. Conclusion

The Qur’anic model of consciousness—as symbolized by Surahs An-Nās, Al-Falaq, and Al-Ikhlāṣ—provides a rich, integrative map of spiritual development. It not only resonates with contemporary transpersonal psychology but also grounds human transformation in divine principles.

The “Triangle of Consciousness” offers a uniquely Islamic contribution to global conversations on consciousness, mental health, and spiritual evolution.

References

Beck, D. E., & Cowan, C. C. (1996). Spiral Dynamics: Mastering Values, Leadership and Change. Blackwell.

Grof, S. (1985). Beyond the Brain: Birth, Death, and Transcendence in Psychotherapy. SUNY Press.

James, W. (1902). The Varieties of Religious Experience. Longmans, Green & Co.

Maslow, A. H. (1964). Religions, Values, and Peak Experiences. Ohio State University Press.

Nasr, S. H. (2007). The Garden of Truth: The Vision and Promise of Sufism, Islam's Mystical Tradition. HarperOne.

Wilber, K. (2000). A Theory of Everything: An Integral Vision for Business, Politics, Science and Spirituality. Shambhala.

The Qur'a

n. (n.d.). Surahs Al-Ikhlāṣ, Al-Falaq, and An-Nās.