From Papaism to Babaism: Fake Spirituality, False Healers, and the Responsibility of Reason
By Ghulam Rasool Dehlvi, New Age Islam
15 February 2026
· Main Points:
· Universality of Spirituality: Sacred sites like Kashi and Mathura inspire reflection on faith, humility, and moral accountability, transcending specific religions.
· Dangers of Concentrated Authority: Both historical Papaism and modern Babaism show that unchecked spiritual power can lead to corruption and exploitation.
· Rise of False Healers: Many self-styled gurus and pseudo-healers manipulate vulnerable people using superficial spiritual language.
· Faith and Reason Must Coexist: Islam encourages using intellect alongside faith; blind obedience to any human authority is discouraged.
· True Spirituality Elevates the Soul: Genuine guidance strengthens conscience, dignity, and moral responsibility, rather than fostering dependence or submission.
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As I recently held a brief visit to Kashi and Mathura—cities revered as sacred birthplaces of Indian prophets and divine incarnations in the universal spiritual imagination, particularly of Shri Krishna and associated in certain syncretic Sufi traditions with figures like Hazrat Shees (A.S.)—I found myself in deep introspection.
Walking through the ancient lanes of Kashi, with its temples, river ghats, and the timeless flow of the Ganges, one senses continuity — a civilizational memory that refuses to fade. In Mathura, devotion carries a different fragrance: one of love, poetry, and divine play the birthplace of Krishna—our favourite Indian prophet of Divine Love. These cities are not merely geographical locations; they are repositories of layered faith.
For a Muslim visitor reflecting through an Islamic lens, such journeys evoke complex yet meaningful thoughts. In that light, standing in Mathura or Kashi invites a broader contemplation: divine guidance has echoed across cultures. Human interpretations may differ, but the longing for transcendence is universal. Nonetheless, such shrine visitations or pilgrimage to sacred spaces of other traditions does not require theological surrender. Nor does it demand hostility. It invites reflection.
One observes devotion — sometimes pure and humble, sometimes ritualistic and mechanical. One sees faith expressed in beauty, but also occasionally entangled with commercialism and performative religiosity. This duality exists everywhere. It exists in temples, mosques, churches, and even Sufi shrines, all alike.
The question is not which community is immune to distortion. The question is whether we, as individuals, allow faith to refine our character.
Travel humbles the ego. It reminds us that no single community holds a monopoly over spiritual yearning. At the same time, it reinforces the responsibility to guard against exaggeration, mythologizing, and personality cults that often grow around sacred figures. True monotheistic consciousness centres on divine Unity — not intermediaries elevated beyond measure.
If reflection in Kashi inspires humility, and contemplation in Mathura awakens moral sensitivity, then the journey has value. But if sacred geography becomes a tool for pride, rivalry, or exclusion, then its essence is lost. In an age of polarization, such visits carry quiet significance.
As Ramadan approaches, this brief journey becomes a personal reminder: spirituality is not about claiming superiority over others. It is about purifying one’s own heart. Sacred spaces may differ. Languages of worship may differ. Theologies may differ. But sincerity, humility, and moral accountability remain universal measures of faith. And perhaps that is the true birthplace of all prophets — the awakened conscience within the human soul.
Across centuries and civilizations, religious authority has taken many forms. In medieval Europe, centralized ecclesiastical power — often described as “Papaism” — came to symbolize the dangers of unchecked clerical control. In parts of the modern East, a parallel phenomenon has emerged in different garb: the culture of self-styled “babas,” godmen, miracle-workers, and personality-driven spiritual empires — what may be called “Babaism.”
Though historically and theologically distinct, both phenomena share a warning: when spiritual authority becomes concentrated, unaccountable, and insulated from reason, corruption follows.
As Ramadan approaches, a season of reflection and purification, it is necessary to address a troubling reality in today’s spiritual landscape: the rise of pseudo-healers, self-styled gurus, and manipulative “spiritual counsellors” who exploit the vulnerable in the name of healing and enlightenment.
Across societies — Eastern and Western, religious and secular — a growing industry of “wellness spirituality” has emerged. While some practitioners may be sincere, a disturbingly large number appear to be ignorant, narcissistic, and manipulative individuals who prey upon those experiencing grief, illness, loneliness, or emotional distress. Tragically, many of their victims are vulnerable women seeking comfort, meaning, or recovery.
These individuals master the art of spiritual jargon. They speak of “energy,” “vibrations,” “divine alignment,” “cosmic awakening,” and “inner healing.” Through carefully cultivated language, dress, and demeanor, they create an aura that appears profound and enlightened. To the untrained eye, this aura can be almost indistinguishable from genuine spiritual depth.
True spirituality liberates! Falsehood enslaves!
Islam does not endorse blind submission to self-proclaimed intermediaries between the individual and God. The Qur’an repeatedly calls upon believers to use their ‘aql— their intellect, discernment, and moral reasoning. Faith and reason are not opposites. They are companions.
Rasool Allah (S.A.W) encouraged seeking medical treatment. Ethical Islamic tradition has historically embraced scholarship, medicine, and knowledge. Genuine healing of mental and physical ailments unfolds through qualified medical care, psychological support, community solidarity, and sincere faith.
It is important to state responsibly that not every disease currently has a known cure. Human knowledge is limited. Yet Islam encourages the pursuit of knowledge, research, and compassion. Trust in God does not mean abandoning medical science; rather, it includes making responsible use of it.
Do We Need Spiritual Masters?
The question arises: Do we require spiritual initiation or guidance from others? The answer is both yes and no.
Yes — companionship with truly wise and humble scholars can elevate the soul. Islamic tradition values righteous company (*sohbah*). Throughout history, there have been genuine spiritual exemplars whose humility matched their knowledge.
But such individuals are rare. They do not advertise themselves as miracle workers. They do not demand loyalty. They do not isolate disciples. They do not claim exclusive access to divine truth.
And therefore, the answer is also no — we must not surrender our dignity, autonomy, or critical reasoning to charismatic personalities who demand obedience under the guise of spirituality.
A large number of modern “masters” are, in reality, deeply insecure individuals seeking validation, wealth, or control. Spiritual narcissism is among the most dangerous forms of narcissism because it disguises itself as holiness.
Caution Without Cynicism
We must be cautious — but not cynical. Not every spiritual teacher is false. Not every healer is manipulative. But discernment is a religious duty. Islam does not call for gullibility; it calls for balance.
As Ramadan unfolds, this is perhaps the most important reminder: God has already given us revelation, conscience, and reason. No human being has the right to confiscate them. Anything that diminishes your autonomy in the name of God is not from God.
Let us seek knowledge. Let us seek medical care when needed. Let us seek community. Let us seek sincere faith. But above all, let us use the reason that God has given us.
As Ramadan approaches, this reflection becomes especially urgent. Fasting disciplines the body; reflection disciplines the mind. Both are acts of worship.
From Papaism to Babaism, history teaches that sacred language can be misused when human beings are placed beyond scrutiny. No human being — whether pope, cleric, guru, or baba — is above moral accountability.
Faith must elevate conscience, not silence it.
Spirituality must strengthen dignity, not erode it.
And reason — the divine gift — must remain awake.
Ramadan Mubarak!
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Contributing author at New Age Islam, Ghulam Rasool Dehlvi is writer and scholar of Indian Sufism, interfaith ethics, and the spiritual history of Islam in South Asia. His latest book is "Ishq Sufiyana: Untold Stories of Divine Love".
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