Have you ever been surprised by your own thoughts? Have you ever caught yourself wondering, “How could I even think such a thing?” Have you experienced thoughts so disturbing that you would feel ashamed even imagining yourself acting on them? Have you ever pictured yourself doing something you would criticize if someone else did it, and then argued fiercely with yourself, saying, “I am not the kind of person who would do this. So why is a thought that does not belong to me occupying my mind?” If you would like to take a deep breath and realize that this is a universal human experience—one that every person encounters throughout life and perhaps one of the most unique aspects of being human—then welcome to the next paragraph.
The aim of this article is to explain, from the perspectives of psychology and Sufism, why human beings struggle with intrusive thoughts throughout their lives and continually search for meaning and purpose. To achieve this, the character of Mustafa from the Turkish television series Vefa Sultan will first be analyzed through Carl Gustav Jung’s theory of analytical psychology and subsequently through the lens of Sufism.
Analytical Psychology
Carl Gustav Jung argued that, in addition to the rational and conscious aspect of the human psyche, every individual possesses a mysterious and darker side of which they are not fully aware. While logical thinking and socially acceptable behavior constitute an individual’s conscious behavioral patterns, repressed fears, anger, and desires residing within the unconscious give rise to the darker aspects of the personality. According to Jung, the behaviors people display in society are often social masks created by consciousness, which he referred to as the persona (Jung, 1966).
This can be illustrated through the example of a psychologist. While sitting with a client—for instance, a woman who has been betrayed by her husband—the psychologist suppresses personal emotions and responds with empathy within professional boundaries. In doing so, the psychologist is acting through the persona. Yet the same psychologist may also be someone whose own spouse has been unfaithful, leaving them deeply hurt, angry, and emotionally devastated. At work, assessing the client’s suffering, evaluating potential risks of violence, and fulfilling professional responsibilities reflect the psychologist’s conscious self and persona. However, returning home and experiencing thoughts of harming one’s own spouse or the person they chose instead reveals what Jung described as the shadow—the hidden and darker side of the personality.
Mustafa Through the Lens of Analytical Psychology
Jung’s concepts of the persona and the shadow play a significant role in understanding the conflict between an individual’s public identity and their repressed darker self. The transformation of Mustafa in Vefa Sultan can be examined within this analytical framework (Toklu, 2025–2026). The series portrays the life of the scholar Muslihuddin Mustafa, popularly known as Vefa Sultan, who lived after the Ottoman conquest of Constantinople and became a spiritual guide for the people.
In the early episodes, the series focuses on Mustafa’s ambitions before becoming a Sufi master. Having been appointed as the chief professor (başmüderris) of the Sultaniye Madrasa, Mustafa devotes himself entirely to scholarly achievement, unaware that his future lies in becoming a spiritual guide. His inaugural speech after assuming this prestigious position exemplifies Jung’s concept of the persona. Mustafa declares, “The solar eclipse calculations I have worked on for so long point to tomorrow. When the eclipse occurs tomorrow, the greatness and power of my knowledge will be revealed.” The words greatness and power are particularly striking. Although Mustafa is aware of the respect his title commands, he chooses pride over humility in maintaining that respect. His arrogance represents the social mask—the persona—that he constructs to preserve his authority and prestige. Yet beneath this dominant and self-assured demeanor may lie feelings of vulnerability and insecurity, constituting his shadow.
This becomes evident when Sheikh Kutsi, an Islamic scholar, predicts that the solar eclipse will occur later that very day rather than the following day, and his prediction proves correct. Mustafa’s confident façade is shattered, exposing the shadow concealed behind his persona. He had dismissed the sheikh’s words as empty claims while believing that years of scientific effort would secure his success. When the work in which he had placed his confidence fails him, Mustafa experiences a profound psychological collapse. He removes his ceremonial robe as chief professor, never to wear it again, and embarks on a journey of knowledge and spiritual transformation under Sheikh Kutsi’s guidance.
Mustafa from a Sufi Perspective
Sufism may be understood as a path of spiritual purification that seeks not only outward religious practice but also the purification of the inner self in order to deepen one’s love for Islam and for God. Central to this purification is the discipline of the nafs, the lower self (Chittick, 1989). The nafs symbolizes pride, worldly attachment, and selfish desires. In essence, it is the source of the thoughts that lead one to ask, “I am not the kind of person who would do this, so why is this thought occupying my mind?” Training the nafs involves confronting one’s darker aspects and striving to bring them under conscious control.
Mustafa’s retreat into the çilehane—a simple, dark room isolated from external distractions—serves as a powerful illustration of this spiritual struggle. During his time there, the conflict between his worldly desires and his spiritual heart is portrayed through a dream. Witnessing the woman he loves marry another man, becoming enraged that someone else has been appointed chief professor in his place, and pushing that man down the stairs to his death symbolize his worldly ambition, pride, and attachment to status. These impulses originate from the nafs. Mustafa’s desire for social recognition through the office of chief professor parallels Jung’s persona, while the nafs that feeds his pride can be associated with Jung’s concept of the shadow.
At the end of the dream, Mustafa is captured by soldiers, collapses to the ground in tears, and clings to Sheikh Kutsi’s feet, pleading for help. This moment signifies his willingness to relinquish the domination of the nafs. From a Sufi perspective, Mustafa recognizes his own helplessness, accepts his human limitations, embraces humility, and ultimately surrenders to the Divine Will.
Conclusion
With its compelling script and remarkable performances, Vefa Sultan offers not only an enjoyable viewing experience but also invites its audience to think, question, and deepen their self-awareness. The series provides rich material for examining Jung’s concepts of the persona and the shadow while simultaneously offering a concrete representation of Sufi teachings. Ultimately, Mustafa’s transformation from an ambitious scholar into a spiritual guide encourages viewers to embark upon their own inner journey, letting go of worldly attachments and moving toward humility and surrender to the Divine Will.
Kaynakça
- Kaynakça
- Chittick, W.C.. (1989). The Sufi path of knowlefge: Ibn al-‘Arabi’s metaphsics of imagination. State Universitey of New York Press.
- Jung, C.G. (1969). Aion: Researches into the phenomenology of the self (2nd ed., R.F.C. Hull, Trans.). Princeton Üniversite Prese. (Original work published 1951)
- Toklu, A. (Yönetmen). (2025-2026). Vefa Sultan [TV dizisi]. Miray Yapım; TRT 1.
