Comparative Analysis of Maslow’s Hierarchy of Needs and the Seven Valleys of Mystical Journey in Attar’s Conference of the Birds

A comparative analysis of Abraham Maslow's hierarchy of needs and Attar's seven mystical valleys from the Conference of the Birds reveals structural similarities in the human journey from basic needs toward meaning, unity, and self-transcendence, despite their different origins in modern humanistic psychology and Islamic-Persian mysticism. The analysis preserves epistemological distinctions while highlighting parallel stages of inner evolution. A comparative table provides an overview of each stage. The findings suggest that mystical wayfaring in Islamic mysticism can, with conceptual boundaries preserved, be interpreted as convergent with the psychological path of self-actualization, opening a pathway for interdisciplinary dialogue between psychology and mysticism.

Study at a glance

Abstract

This article aims to conduct a comparative analysis of Abraham Maslow’s hierarchy of needs and the seven mystical valleys presented in Attar’s Conference of the Birds. Despite the fundamental differences between the two systems—one emerging from modern humanistic psychology and the other rooted in Islamic–Persian mysticism—the step-by-step comparative analysis demonstrates that in both, the process of human transcendence moves from basic needs toward meaning, unity, and self-transcendence. The comparison begins with an analysis of the internal structure of each system and, following an independent introduction to Maslow’s hierarchy and an exposition of Attar’s mystical valleys, each of the seven psychological and mystical stages is examined comparatively. In this analysis, while epistemological distinctions are preserved, structural similarities and the inner evolutionary path of the human being are highlighted. A comparative table enables the reader to grasp a concise and effective overview of each stage. Finally, by emphasizing the necessity of avoiding improper equivalence, critical perspectives regarding this comparison are also presented and discussed. The findings of this study indicate that mystical wayfaring in Islamic mysticism can, with conceptual boundaries preserved, be interpreted as convergent with the psychological path of self-actualization. This opens a pathway for interdisciplinary dialogue between psychology and mysticism.