Instead of the concepts of Sufi Psychology or Spiritual Psychology, it is also possible to simply say Sufism. However, it is possible to say that using these expressions is beneficial, and sometimes even necessary, in terms of encouraging multidisciplinary work. Theologians wrote “Let no one ignorant of geometry enter” at the entrance to the academy they established in Anatolia 2400 years ago. Theological education in Anatolia and its surroundings had never been so devoid of mathematics, chemistry, and anatomy in history. Modern perception can present this mistake as a success. However, according to philosophers, the separation of medicine, mathematics, chemistry, physics, geography, theology, and social sciences is a misfortune. In Business and Marketing courses, human visual and emotional illusions are taught as sales techniques, and if profit maximization is expected from this, the need for Sufi psychology becomes clearer. As the late Cemil Meriç said, “I shouldn't have been angry with you, I should have known you were only capable of this much,” science and theology are losing their sanctity under the monopoly of homo economicus. Therefore, since the face of a two-dimensional human being looking at the world is the ego, and the face looking at the hereafter is the spirit, it becomes necessary to address both the body and the spirit together, as in Sufism. In this sense, the term Sufi psychology may be considered superfluous. However, in terms of its relevance and priority in scientific studies, it is beneficial to address Sufism and psychology together. This study will address the question of how Sufism possesses a psychological method and practice, focusing primarily on topics related to human and social psychology. Therefore, we will analyze the emergence and events of the ascetic movement in the first century of Islam around concepts such as love, affection, passion, ribât, râbıta, kerâmet, istikâmet, and justice. In this regard, the study, which contains research results, findings, and data that could contribute to the field, consists of two sections. After the introduction and methodology, the conceptual framework is established in the first section, and the written accumulation and events formed within this framework are analyzed in the second section. Our scientific book concludes with the conclusion and bibliography sections. The preparation of the book is based on scientific research supported by 35 years of impartial observation, experimentation, and experience across different countries and cultures. I present Sufi Psychology, which approaches topics from a different perspective, to the scientific, research, and cultural community for their views and knowledge, hoping it will be useful. I am indebted to Mr. Mustafa Altunkaya and his team for undertaking the typesetting, layout, cover design, and publication of the book and for their meticulous editing.