Chapter Three: Semantic Disorders

Semantic disorders, as a concept at the intersection of mental health and spirituality, refer to the influences of non-material, supra-psychic, and supra-physical factors on human physical and psychological well-being. These disorders explore the objective relationship between semantic phenomena—such as the Name of the Lord—and the human body and psyche, delving into the study of these interactions.

Every individual possesses a true and existential name that signifies their identity, individuality, and authentic essence, corresponding to their unique nature, decree, and life. Semantic phenomena recognize and address the individual by this name and title.

Semantic phenomena may encompass angels, jinn, malevolent demons, the deceased, magic, talismans, invocations, incantations, prayers, supplications, or the Name of the Lord. Researchers assert that a significant percentage of prevalent illnesses are psychosomatic, meaning they originate from neural, intellectual, psychological, or inner causes, rendering conventional chemical medications for physical treatment ineffective.

The causes of psychosomatic disorders may be internal, as discussed in the field of psychology, or external, pertaining to phenomena, realities, and supernatural or semantic forces invisible to the naked eye or industrial observational tools. Examples include the influence of the Name of the Lord, jinn, the evil eye, or other unrecognized objective phenomena, which can be termed semantic disorders.

Such illnesses and semantic disorders cannot be diagnosed by physicians, nor do they fall within the purview of psychologists or psychiatrists. These disorders stem from external sources and reflect the impact of semantic phenomena, which medical science, psychology, psychiatry, and psychotherapy are unable to remedy. Their treatment lies within the domain of a spiritually oriented specialist in metaphysical power.

Certain sleep disturbances, such as nightmares, insomnia, or frequent waking, as well as specific forms of stress, anxiety, tension, nervousness, anger, agitation, pressure, fear, worry, or unease, along with forgetfulness, certain types of Alzheimer’s disease, disconnection from prior knowledge, psychosis, delirium, hallucinations, obsessions, or malevolence, have semantic origins. Conventional medical prevention or treatments, including psychiatric medications, are ineffective for these conditions.

Demonic Temptations and Whispers

The Noble Qur’an narrates an example of such external disorders as follows: “And say, ‘My Lord, I seek refuge in You from the incitements of the devils’” (Al-Mu’minun: 97). This noble verse refers to the semantic factor of devils and their whispers. The capacity of devils to tempt and lead humans astray through subtle incitements, hidden provocations, whispers, and manipulations—known as their incitements and seductions—entices individuals toward deviations and malevolent acts, inappropriate to their life’s sanctity.

Seeking refuge in God, particularly through the invocation “Bismillah al-Rahman al-Rahim” (In the Name of God, the Most Gracious, the Most Merciful), serves as a protective shield and fortress against the harms of semantic phenomena, repelling them as one might dispel a gentle breeze. Religion has outlined treatments for certain illnesses and disorders that science and experience have yet to reach, remaining beyond the scope of scientific inquiry.

Based on the noble verse, some disorders affecting the cognitive system and brain function arise from the seductions, influence, or companionship of devils or jinn. The remedy lies in expelling the demonic companion. The demonic companion represents the devil’s infiltration into an individual’s soul, dominating and leading them to mental confusion, sadism, and violent behavior.

Devils and jinn, much like intestinal worms that nest in the gut, can infiltrate the stomach and intestines of those afflicted by sin and betrayal, causing illness, corruption, or constipation. They may also interfere in the individual’s life affairs, creating chaos and disorder. The root of susceptibility to devils lies in spiritual constriction, weakness, inner impurity, betrayal, oppression, sin, prior filth, improper interference in the domain of jinn, or the lack of capacity to coexist harmoniously with them. Such conditions permit the semantic factor to defend itself and harm the individual.

However, individuals endowed with true knowledge and beauty, spiritual proximity, genuine etiquette, or divine favor are cherished by semantic entities like jinn, who find them delightful and serve them, never causing harm. This is particularly true since semantic entities lack the level of knowledge and beauty possessed by highly enlightened and beautiful humans. Such individuals, with healthy minds, can focus on the most complex discussions with remarkable precision.

Conversely, those tainted by sin, oppression, betrayal, or who consume others’ sustenance unlawfully, or who are unclean and afflicted by body odor, provide ideal nourishment for devils. Affected by the companionship and interference of these entities, their brain function, cognitive state, and spiritual health decline. Body odor and physical filth are to devils what bones are to dogs—consumable resources. A body lacking protective invocations and the selection of the finest and highest-quality elements becomes akin to a stable for devils.

In contrast, keeping a rooster, consuming olives, figs, saffron, and honey, and using henna for adornment (even for the feet) or washing the hair with sidr (which has strong antimicrobial and cleansing properties) are all repellent to devils. These practices foster conditions for individual health and protection, ensuring safety from demonic influence.

Semantic Projectors

In another example, the following verse speaks of semantic projectors who can inspire divine insights or craft visions in human imagination, acting as sources of knowledge, motivators, guides, or warners through the inner self: “Indeed, those who say, ‘Our Lord is Allah,’ and then remain steadfast, the angels descend upon them, [saying], ‘Do not fear and do not grieve, but receive good tidings of the Paradise you were promised’” (Fussilat: 30).

Based on these noble verses, in the material realm (nasut), there are numerous guardians, overseers, and protectors for material phenomena, with divine angels being well-known as supernatural preservers. Conversely, there are forces that seek to harm humans, with devils being a recognized example of harmful semantic entities. Devils, through psychological and mental temptations, drive individuals toward weakness, incapacity, wrongful acts, self-harm, and obsessive behaviors.

In such profound crises, the most effective tool for attracting protective forces and repelling harmful internal and external entities—whether animals, humans, or devils in conflict with the individual—is the use of semantic practices, avoidance of sin, lawful consumption, and invocation of God.

A specialist in semantic therapy understands that semantic factors can imbue an individual with joy, hope, courage, dignity, knowledge, and awareness, or conversely, evoke sorrow, despair, fear of the future, delusions, stress, and pressure, dominating the individual. The universe is replete with energy, power, and consciousness-raising frequencies guided by semantic mentors. To harness these healthily, one must remove obstacles to receiving and absorbing energies and knowledge, ensuring the inner self is not dormant. Even attaining scholarly or insightful jurisprudence requires the guidance and instruction of celestial mentors. Mere reliance on books or rigid textualism, without the aid of divine mentors, does not produce a jurist. One must adopt divine attributes, such as the Names of God like Hayy (The Living) or Qayyum (The Sustainer), and through embodying them, gain divine knowledge.

The influence of semantic factors, such as invocations, is such that, for example, angels can be subdued and employed through specific invocations. Jinn can also be enlisted through invocations, compelled to perform desired tasks, such as acquiring knowledge or executing powerful actions.

Illnesses like insomnia, depression, and asthma are often mistakenly conflated with stress and psychological pressure. Stress and psychological strain may also have semantic origins, not solely psychosomatic or physical causes. For instance, an individual tainted by oppression may experience turmoil and disarray due to the influence of their Lord’s Name, rendering their actions irrational, chaotic, and futile, eliciting intellectual disapproval and disorder.

In another example, a jinn may take a liking to a human woman, infiltrating and manipulating her, causing distress through illusory suggestions, fear, and mental disturbances, or penetrating her body and inducing digestive ailments. Devils and malevolent semantic entities are permitted to become companions of those who engage in sin, betrayal, lying, or deliberately consume impurities to gain psychological power. Such individuals suffer from psychological disorders resulting from hosting these entities, which are not rooted in the nervous or psychological system.

Conversely, through sleep hygiene and enhancing sleep quality, along with a vibrant and pure wakefulness, one can host descending angels or receive transcendent energies, benefiting from their knowledge and capabilities.

Jinn, as the primary recognized semantic entities, are under the influence and authority of angels, who prevent any jinn from defying cosmic laws and harming humans unless the individual attempts to manipulate or harm them for impure, egoistic purposes or resorts to deceit, treachery, or lying. In such cases, jinn are permitted to use their whispers and projectors—ranging from subtle temptations to mental and behavioral obsessions—to disrupt brain function, sexual potency, or desire, inducing illusory suggestions and weakness. If such an individual conceives a child during this period of domination, the child may also suffer from impaired brain function and cognitive slowness.

The material realm is a domain of conflict and contention, necessitating protective shields, vigilance, and self-preservation. An individual can coexist harmlessly with human-like jinn only if they are immersed in divine presence and capable of exercising charm and need in their interactions. Otherwise, pursuing such matters out of whim or desire is perilous. If one becomes afflicted by demonic influence or subtle penetration, they will not be immune to psychological disorders, diminished consciousness, frequent errors, forgetfulness, or distraction.

Both the body, its cells, and the dysfunctional performance of the brain and physical heart, as well as the power of semantic phenomena and divine influence through the Name of the Lord, can be sources of illness and disorder.

An individual lacking faith in God as a semantic factor is hollow and void, even in terms of mental content and brain function. Such a person, whose semantic self-care system is inactive, is vulnerable not only to negative and harmful semantic phenomena but also to positive and benevolent ones. If they receive divine insight or revelation, they may misuse it due to their delusions and suspicions. Faith in God and lawful consumption foster inner strength, focus, and liberation from scattered behavior, propelling one toward divine proximity and fulfillment of divine ordinances. Otherwise, like sparrows that cannot remain in one place and flit from one perch to another, such an individual will achieve neither success nor expansion.

The human body, depending on its strength and capacity for self-care, becomes akin to an airport for semantic phenomena. The stronger and more robust the body and inner self, the more expansive and fortified this “airport,” refusing entry to jinn, nightmares, or other semantic entities. At times, it may even reject the spirits of virtuous and faithful individuals, granting companionship and discourse only to the most exalted beings residing in the highest realms.

Invisible semantic phenomena can influence an individual’s health. The multitude of realms and semantic phenomena is vast, with divine revelations narrating some of their sources. Certain jinn may cause problems and disorders through blowing or transmitting their impurity or by touching and manipulating the individual’s body. For instance, highly malevolent jinn, if they find an individual vulnerable to infiltration and destruction, may attack, corrupting and nullifying the effect of their invocations.

Maintaining supplications, protective invocations, seeking aid from angels, and focusing on God are effective in safeguarding against such malevolent semantic forces. The Surah Al-Falaq teaches the method of seeking refuge in God. This refuge ensures that accompanying angels protect the seeker as long as they avoid negligence, sin, or oppression.

Moreover, a jinn may visibly or invisibly violate human sanctity, in dreams or even in wakefulness, deriving pleasure through touch or manipulation with its subtle, ethereal body. A jinn can instantaneously envelop an individual’s entire body.

Companions and Counterparts

At times, certain luminous or dark, impure deceased spirits become companions or counterparts to an individual, inducing them to speak words, pursue actions, or experience dreams that are not their own. These spirits overlay their signals onto the individual’s, sometimes forcibly and against their will, compelling them to speak or act under their influence.

The Abode of Invisible Manifestations

It has been noted that part of bodily harmony involves the individuals with whom one establishes smoother and more fluid connections and those from whom one derives tranquility or, conversely, heaviness and frustration. This connection may extend to invisible manifestations, such as jinn. One must discern which manifestations reside in the heart and inner self. Many individuals unknowingly become playthings of invisible phenomena, with their words and actions sometimes emanating not from themselves but from the influence of semantic entities.

Semantic phenomena, like the gentle infiltration of calm air, move and affect humans, generating friction that brings joy, sorrow, fear, anxiety, strength, or other emotions, rendering the individual sweet or bitter, vibrant or weary. These phenomena can traverse organs such as the stomach, intestines, brain, or heart, influencing them to cause disorders or specific activities. Semantic phenomena may develop affection for or enmity toward an individual, turning their healthy state into illness.

In essence, the material realm is interwoven with myriad invisible, penetrative forces affecting the human body and psyche. Living in such a perilous realm necessitates robust semantic and divine sustenance, armor, and fortresses impervious to counterforces. The material realm is fraught with malevolence and incidents, and neglecting semantic practices, such as invoking God, can lead to numerous semantic afflictions.

Sustenance, medicine, and treatment can be luminous and divine, imparting semantic warmth and strength to the individual. As God states: “And Abraham instructed his sons [with this], and [so did] Jacob: ‘O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims’” (Al-Baqarah: 132).

An individual unaware of when or where their death will occur must not only persistently live as a Muslim but also cultivate the essence of Islam—submission, harmony, love, and guardianship—within their inner self, making it a voluntary and intentional act, not driven by habit, coercion, or duty. Such a person dies as a Muslim by choice, and the Angel of Death, Azrael, seeks their permission to take their soul. In contrast, the souls of those lacking voluntary Islam are taken without ceremony, akin to insects killed with pesticide.

Many individuals, after death, no longer retain a human form, assuming the shape of animals or insects. Just as one sheds clothing, at death, the individual discards their material body, shedding all external attributes, revealing their inner body, which defines their true identity and may manifest as an animal or insect.

Divine saints and spiritual individuals die with knowledge, awareness, and volition. A saint observes their soul and inner self, discerning which divine role or decree they can enact and with which divine decree they will die. Divine saints know every material, immaterial, and supra-immaterial particle of their being, aware of when they will die by their own volition, connected to the universal, true, and sacred divine will. Their inner self fully blossoms, granting them access to divine sciences, guardianship, the Beautiful Names, hidden knowledge, and the arts of divination and interpretation. Such an individual, with a single invocation, achieves the effect of reciting the entire Qur’an, and with two units of prayer, harnesses the energy of thousands, endowed with divine submission, pure love, and untainted unity free from greed.

This divine will occasionally manifests in material opportunities, descending from sublime divine realms, elevating even ordinary individuals. At times, God wills a specific material descent, leading the material realm toward divine purity, universal mercy, and compassion, minimizing wars, chaos, and destruction. At other times, the most severe divine attributes of majesty descend.

Azrael personally retrieves the souls of believers who know their inner selves. For other believers, Azrael’s emissaries collect their souls. Divine angels propagate through emanations, which continue their work.

Subduing Exalted Manifestations

In the pursuit of perfection and power, one can seek aid from exalted manifestations or even subdue jinn or angels in this material realm, accessing such power through material means. Inner powers can operate directly without intermediaries. Crucially, one must not rely solely on personal will but align their will with God’s power, mercy, and grace. Divine powers are rooted in inner purity and spiritual sanctity. Thus, malice and other vices are the most toxic barriers to power and strength, rendering one weak, frail, and hollow.

An individual may become outwardly rigid, harsh, tyrannical, arrogant, and selfish, finding no appeal in faith in God or meeting Him, driven instead to dominate others for worldly gain, subjecting themselves to excessive toil. Alternatively, they may turn to the inner realm, divine sovereignty, mercy, truth, love, guardianship, and knowledge, valuing spiritual content.

Pillars of Inner Power

Prayer (worship), need (economy), and charm (love and affection) are three essential pillars of power. In charm, all scholarly interpretations and efforts must be granted freedom, avoiding tyranny and coercion.

The period of childhood and youth up to the age of thirty, if lived in freedom, is critical for accessing one’s inner self and attaining inner power, as the individual is lighter and more agile. After this period, they become weighed down and sluggish. Greed also burdens and immobilizes the individual.

Adhering to these principles grants comprehensive and universal effort, enabling one to subdue any phenomenon and, beyond that, attain divine will, God’s power, and mastery over manifestations. Conversely, disregarding the requisites of a healthy life—resorting to force, oppression, violence, arrogance, or greed—leads to eternal loss and deprivation.

Foundation of Power

Any individual or society that can transform the strength of manifestation into power and pair it with wisdom to avoid oppression, corruption, force, or violence, discovering the living divine human, enjoys a healthy life, fulfills needs, and maintains robust prayer and charm. They are rightfully entitled to eternal felicity, realizing their complete humanity. Bringing forth prayer, need, and charm is fitting for one with firm roots. The foundation of power is knowledge and insight, with insight being the infrastructure of sincerity.

Semantic factors can be diverted from causing disturbance through affection, persuasion, force, or deception. For instance, if a semantic phenomenon causes temptation, delusion, or psychosis, it can be deterred through deception or semantic affliction.

Conventional psychology and psychiatry do not address semantic disorders or spiritual remedies, lacking a comprehensive treatment program or holistic approach. They often mistake semantic disorders for psychosomatic ones, rendering their methods and medications ineffective, exhausting both patients and their guardians.

The Noble Qur’an and authentic narrations constitute a vast pharmacy with diverse remedies, including invocations, charms, and talismans, for treating various semantic disorders. Regrettably, this semantic pharmacy lacks skilled physicians and experienced semantic therapists specialized in disorders caused by external factors.

Order and Sequence of Treatment in the Self-Care System

Treatment encompasses various methods, with medication being one. These methods follow an order and sequence in the self-care system. For example, in medicinal treatment, medications are divided into two main categories:

1. Conventional self-care and medical medications;
2. Semantic (spiritual and sacred) medications.

Many illnesses, particularly psychosomatic disorders, have psychological, emotional, or semantic origins and are not alleviated by conventional medicinal treatments. These disorders, stemming from internal factors like stress or external factors such as social pressures or spiritual and supernatural entities, require psychological and sometimes spiritual approaches.

The use of these two categories of medication follows a sequence and continuity, meaning that semantic and spiritual medications are not employed until treatment with conventional medications is feasible, as their improper prescription can be harmful. An example is the treatment of anxiety disorders manifesting as fear of crowds or busy places. This may stem from agoraphobia, high-energy cycles with heat and dryness, or a strong perception of semantic phenomena. If all three causes can be treated effectively with psychiatric medications for agoraphobia, semantic methods are not employed, even for spiritually inclined individuals.

Individuals with bodily conditions of dryness and heat are more prone to anxiety. Consuming vegetables, fruits, and high-quality male lamb meat, which balances bodily fluids, can help manage anxiety by mitigating its triggering conditions. Male lamb meat is of high caliber and among the most delicious foods.

Improper prescription of semantic medications, instead of healing, can lead to psychological, psychosomatic, and physical disorders. Semantic medications follow a precise and wise system. If their conditions and context, including bodily health and balance—primarily achieved through divine success and security—are not observed for healing, these medications are not merely ineffective but can cause physical harm, delusional and exhausting thoughts, disbelief, and rejection of faith. If these medications are rooted in religious sources, they may lead to aversion or conflict with religion.

Semantic Nourishment of the Body

An individual can only be joyful if their body and psyche are free from pain, illness, or disorder and remain healthy. Alongside healthy breathing, sleep hygiene, physical exercise, and movement, they must draw sustenance from material and semantic nourishment and rational and wise knowledge. Scientific studies have shown that spiritual activities, such as conversing with God, can regulate emotions and reduce symptoms of depression and anxiety. Semantic phenomena, like invoking God or emotional connections with others, can impact mental and physical health.

Without semantic nourishment, an individual may suffer from depression, anxiety, extreme obsessions lacking self-belief, unwarranted rigidity, violence, aggression, or a tendency toward isolation and solitude. Humans form bonds, unity, and even oneness with their food. Semantic nourishment integrates swiftly with the inner self, instantly absorbed and structuring it. Thus, the correctness and health of semantic nourishment are paramount. The inner self’s identity is shaped by the essence of what it receives. Among semantic elements are divine acts, names, and attributes that can nourish the individual.

Certain semantic elements, particularly love and fulfillment, are essential for the body’s semantic nourishment, contributing to vitality, joy, hope, and liveliness, regulating appetite, satiety, and bodily satisfaction. Deprivation of these leads to diminished general vitality and satiety, resulting in nervous weakness, various obsessions, tremors, premature graying, pallor, premature skin aging, lack of life enjoyment, fatigue, hunger, or false appetite.

Deprivation of spiritual nourishment can lead to psychological weakness, depression, and reduced motivation.

The Semantic Factor of Poverty

Existential poverty can have therapeutic and constructive effects, serving as an effective remedy for arrogance, self-aggrandizement, false self-sufficiency, and pride in wealth, fostering humility and reverence.

Non-constructive, involuntary, and severe poverty, accompanied by chronic stress, can impair cognitive function and decision-making, leading to physical and psychological weakness. It diminishes appetite, causing a false sense of satiety with minimal food intake, preventing the individual from enjoying food.

Severe, non-voluntary poverty can reduce self-confidence, induce anxiety, and lead to depression. It weakens eyesight, diminishes strength, and saps vitality. The complexion of the impoverished lacks radiance, and their demeanor reflects weakness and dullness. An impoverished individual walks loosely and sluggishly. Those with reserves of gold or currency stride firmly, especially if their trust in money supplants faith in God.

The impoverished may gaze with envy, resentment, or hatred at others’ possessions or food. If this gaze is coupled with intense, insatiable desires, it can cause severe consequences, potentially harming the property or its owner. An envious and resentful impoverished individual, even if they gain wealth, becomes consumed by insatiable desires and scattered inclinations.

Poverty affects cognitive function, leading to erroneous decisions that exacerbate weakness and poverty. Having grown up without abundant, satisfying meals and consuming with effort, the impoverished individual’s brain function slows.

The impoverished lack vigor, vitality, and energy. In animals, for instance, a malnourished, lean sheep yields meat lacking vitality, strength, or nourishment due to its poverty and underfeeding. However, consuming love and fulfillment grants true satiety, reducing the need for voluminous, solid foods like bread, rice, or meat. An animal raised in an environment of deceit and sin differs from one nurtured in a setting of good deeds, affection, and care. Animals draw sustenance from human behavior and character, with their products and essence reflecting this influence. An animal associated with a deceitful, cunning individual becomes similarly cunning.

The cosmic system is interconnected, with all entities drawing color and flavor from one another. Every morsel of food is the work of the universe and humanity, and its consumption can inspire universal love and compassion. Affection, compassion, support for others, and love can satiate, elevate, and expand the individual. Fulfilled love bestows beauty and physical harmony.

If nourishment from carrots and turmeric affects facial color and skin, how could one who draws sustenance from God and His pervasive unity not gain energy and warmth from the Divine, their face radiant, blooming with divine purity, vibrant, attractive, and imbued with merciful authority and unique, authentic power?

Consumption of Subtle and Semantic Energies

Consuming subtle and semantic energies, particularly drawing sustenance from divine, supra-immaterial sources, can endow an individual or their lineage with extraordinary abilities, such as genius or the capacity to receive cherished insights. Such a person, even through mere sleep, without effort, worship, or asceticism, gains unconventional understanding, pioneering innovations, and distinctions surpassing their intellectual peers, living in the ambiance of distant futures and expansive progress.

Rapid, accelerated, short-term development requiring minimal energy and effort is amplified through accessing these subtle and semantic energies.

An individual’s identity and character are shaped by the food they consume, becoming the embodiment of what they ingest, just as what is consumed takes on human character and form. One who consumes God cannot fail to acquire an enchanting divine countenance.

Fear and Anxiety

Examples of semantic phenomena include fear, anxiety, and stress. An individual lacking protective invocations or refuge may succumb to terror, apprehension, delusions, and mental or behavioral obsessions, falling from a calm and healthy life. This aligns with scientific findings that spiritual practices can reduce cortisol levels, the stress hormone.

Weakness in faith in God, a semantic factor, renders an individual frail, declining, and stagnant. Such a person, lacking spiritual self-care, may be more vulnerable to psychological and social pressures.

A self-caring individual, drawing strength and authority from true semantic practices, can prevent the infiltration of disease-causing and disruptive factors, becoming impenetrable like fortified honey. Certain terrors, fears, arrogances, delusions, and psychological disorders arise from the absence of protective invocations, reliable religious safeguards, and empowering semantic practices with defensive strength. At times, God may withdraw His protective refuge from an individual, afflicting them with arrogance to cause harm. A fearless individual keeps their door ever open, just as the table of generosity, mercy, and nobility of the chivalrous is never cleared.

Without protective invocations and divine practices, certain individual functions and activities may be disrupted or led astray through magic or talismans. Undoing a talisman’s effect, especially for others, is exceedingly difficult, except for divine saints who can nullify any spell with a single glance. Enchanting divine saints and prophets is impossible, but even believers can be led astray or afflicted through magic.

Neglecting proper semantic nourishment, like engaging in oppression, can induce severe mood changes in the body. Just as two months without meat or repeated, deliberate oppression can cause rabid symptoms, mood shifts, and violent behavior, the absence of invocations, worship, or spiritual nourishment—or their improper use—can lead to rabid symptoms like aggression, uncontrollability, and semantic disorders such as fear, anxiety, depression, and disrupted appetite or satiety. The body’s foundation rests on water, bread, rice, meat, salt, clean air, gentle exercise, invoking God, lawful consumption, and faith in Him. Removing any of these from an individual’s consumption basket dismantles the body’s natural foundation, leading to savagery. Unmet needs render the individual aggressive, irritable, and disordered.

The self-care system encompasses diverse nutrition, worship, rituals, and semantic nourishment to address all physical and psychological needs. Thus, not every ritual, worship, invocation, or supplication is suitable for all individuals, except for a few explicitly universal ones. Otherwise, their arbitrary use leads to mental, psychological, and physical stagnation.

Simultaneous use of certain rituals or invocations, such as inhaling the scent of rotating sunflowers and fixed red flowers, can impair hearing. However, the correct combination and consistent use of flowers can bring tranquility and peace.

Psychological studies have shown that spirituality and religious beliefs can reduce stress and enhance psychological resilience, contributing to mental health. Faith in God and divine consumption foster inner strength, focus, and freedom from scattered behavior, propelling one toward divine proximity and fulfillment of divine ordinances.

This aligns with psychological theories, such as Self-Determination Theory (SDT) by Ryan and Deci (2000), which posits that mental health and well-being depend on three fundamental psychological needs:

• Autonomy: The ability to make decisions and act based on personal values and interests.
• Competence: A sense of capability and success in activities.
• Relatedness: A sense of meaningful connection with others.

Faith and spiritual self-care can serve as sources of intrinsic motivation and autonomy, as individuals pursue their spiritual values and beliefs. Following intrinsic values, such as spirituality and faith, contributes to mental health.