Mysticism, Religion, and the Human Struggle for Inner Divinity
Introduction
Across spiritual traditions both ancient and modern, the idea of the “God within” emerges as a recurring and powerful theme. This belief transcends religious labels, weaving through Hinduism, Islam, Christianity, Buddhism, Judaism, and mystical schools across the world. Yet, this inner divinity is often overshadowed or suppressed by religious institutions that promote a more externalized, objectified concept of God—one that can be mediated, policed, and politically instrumentalized.
This article explores not only the theological underpinnings of the “God within” but also the psychological and behavioural dynamics behind why institutionalized religion resists this concept. It also highlights how, especially in Islam and other dominant faiths that impose social adherence, the internal divine connection poses a direct threat to centralized control, both religious and political.
The Universality of the “God Within” Concept.
Hinduism introduces the Atman and Brahman.
In Vedanta philosophy, Atman (individual self) is fundamentally Brahman (universal reality). “Tat Tvam Asi” (“Thou art That”) speaks of an unbreakable unity between the soul and the divine. This realization forms the basis of spiritual liberation and not through rituals or institutional authority, but through inner knowledge (jnana).
Sufism describes The Heart as the Throne of God.
While mainstream Islam emphasizes God as transcendent—beyond comprehension or physical form—Sufism, Islam’s mystical branch, emphasizes the immanence of the Divine. Sufi masters like Rumi, Ibn Arabi, and Al-Ghazali taught that the human heart is the seat of divine presence.
The Prophet Muhammad is reported to have said:
“The heart of the believer is the throne of God.”
This inner intimacy with God challenges formalistic Islam, which focuses on law (sharia), external behaviour, and obedience to religious authority. In contrast, Sufism seeks annihilation of the ego (fana) so that only God remains within.
Christianity and Gnostic Traditions.
Early Gnostic Christians, including those referenced in the Gospel of Thomas, taught that salvation comes from awakening the divine light within. Christ becomes a symbol of inner transformation rather than a legalistic saviour figure. Orthodox Christianity rejected this, fearing its decentralization of spiritual power.
Even canonical scriptures support this internalization:
“The Kingdom of God is within you.” — Luke 17:21
Judaism discusses Divine Immanence.
While Judaism focuses on a covenantal God, mystical Kabbalah speaks of Shekhinah—the indwelling presence of God. The Ein Sof (Infinite) flows into creation, including the soul of each person. Jewish mystics emphasize inner refinement and meditation to rejoin this divine source.
Buddhism talks to the Enlightenment from Within.
Buddhism, especially Mahayana, rejects a creator god yet affirms that Buddha-nature lies dormant in all beings. Enlightenment (nirvana) is not gifted; it is realized by confronting one’s illusions and discovering the awakened nature within.
The foundation for this article focuses on that one question. Why does Humanity prefer an External God?
The Psychology of Tangibility
People seek structure and authority, especially when life feels chaotic. An external God, somewhere high in the heavens, ruling like a King, provides emotional safety. It mirrors early childhood experiences of dependency on parents, especially the father figure. Religion becomes a substitute attachment.
From a behavioural science lens, belief in a God “out there” reduces inner anxiety by placing responsibility elsewhere, such as on clerics, on fate, on divine will, rather than on self-realization and moral accountability.
Fear of Inner Responsibility
To say that God is within demands self-awareness, discipline, and internal moral clarity. It removes the option to blame devils, fate, or clergy. Most people are unready for that burden, and religions capitalize on this discomfort by offering pre-packaged salvation or punishment based on compliance, not transformation.
Institutional Religion vs. Inner Divinity
Islam: The Tension Between Orthodoxy and Mysticism
Mainstream Islamic theology that is prevalent today, particularly in Sunni orthodoxy and politicized Shia frameworks, insists on tawhid (absolute monotheism) and tanzih (the utter otherness of God). This approach treats attempts to internalize God as shirk (blasphemy or idolatry).
Yet this interpretation is relatively modern and rigid. Early Islamic mystics, especially in Persia, Anatolia, and India, embraced God as near, loving, and inward. Al-Hallaj’s declaration “Ana al-Haqq” (I am the Truth) was not arrogance; it was annihilation of the ego. But such views led to his execution by clerical powers.
This resistance reflects how Islamic institutions, particularly those that intertwine with state power, fear the democratization of spiritual authority. Sufism, with its stress on personal experience and love, threatens the rigid gatekeeping of modern Islamist ideologies and their obsession with rules over spirit.
Christianity: Clerical Mediation
From the Catholic priesthood to televangelist empires, institutional Christianity has long claimed to be the only legitimate mediator between God and man. The Reformation attempted to dismantle this, but even Protestantism often replaced priests with doctrine as the new master.
The mystical paths, whether Franciscan, Quaker, or Gnostic, have been marginalized for daring to say: “You can access God without the church.” Something you may have likely heard me say often.
Why Institutions Prefer an External God
An external God can be owned. Institutions can claim:
“We speak for Him.”
“We define what pleases Him.”
“We punish in His name.”
Such dynamics turn spirituality into obedience. Temples, mosques, churches, seminaries and madrasas become centers of social control, not spiritual awakening.
When God is within, no one can sell Him. No one can monopolize His voice. This spiritual autonomy is intolerable to those who derive power from religious conformity.
The Socio-Political Implications
1. Religion as Governance
In many countries, particularly where Islam is state-sponsored (e.g., Iran, Saudi Arabia, Pakistan, Malaysia), God becomes a tool for legislation. This theocratic structure thrives on the idea that God is separate, powerful, and angry, and that only religious scholars (ulama) can interpret His will.
In such settings, inner divinity is criminal. Sufis, free-thinkers, and humanists are jailed or killed, not because they reject God, but because they reject religious authoritarianism. This causes a fear of discussing religion or any aspect surrounding religion. Followers are afraid to question such implied authority.
2. Creating the In-Group and Out-Group - Divisions.
Externalized religion makes it easy to say:
“We are chosen.”
“They are infidels.”
“We know God.”
“They are lost.”
"You are a kafir."
"I am pious."
But the God within erases divisions. If the divine is in every soul, then killing, condemning, or converting others becomes not just immoral, but blasphemous. This undermines religious nationalism and war propaganda, two staples of political power.
The Psychological and Spiritual Benefits of Inner Divinity
When individuals reclaim the God within:
They become more self-accountable.
They reject fear-based obedience.
They discover inner peace, not guilt.
They develop empathy, knowing that others, too, carry the divine spark.
Modern psychology supports this. Self-realization, mindfulness, and moral autonomy lead to healthier individuals and societies. People with intrinsic spirituality are more resilient to manipulation, less prone to hate, and more capable of love.
Reclaiming the Sacred Within
The God within is not a new invention; it is the original seed buried beneath centuries of political theology and clerical fear. It is the whisper in every mystic's prayer, the light behind every Sufi’s tears, the truth in every awakened heart.
In Hindu Atman, Islamic qalb, Christian pneuma, Buddhist tathagatagarbha, and Jewish neshama, we find the same message: Divinity is closer than breath. But institutions prefer us to look outward, because inward eyes are free, and free souls do not kneel to thrones.
To awaken to the God within is not just a spiritual act; it is a quiet revolution.
The Gentile!
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