This study aims to impart a theocentric and metaphysical dimension to the phenomenon of the self, which is largely treated within a secular and anthropocentric framework by modern psychology, through the doctrine of the “Perfect Human” (al-Insān al-Kāmil) of Muhyiddin Ibn Arabī. The primary objective of the research is to demonstrate, through a comparative analysis, how Ibn Arabī’s conception of the human adds a teleological purpose and an ontological depth to the self-structures, developmental processes, and potentials described by modern psychology. To this end, a qualitative research design employing thematic and comparative content analysis has been adopted. Within this framework, key themes derived from Ibn Arabī’s primary texts—such as nafs (psyche/self), rūḥ (spirit), ʿishq (divine love), and maʿrifah (gnosis)—were analyzed alongside foundational concepts from psychodynamic, humanistic, and positive psychology schools, such as the ‘ego,’ the ‘Self,’ ‘individuation,’ and ‘self-actualization.’ The core findings of the research were identified along three main axes. Firstly, regarding the structure of the self, it was found that Ibn Arabī’s model of the nafs exhibits a strong structural analogy with Freud’s id-ego-superego model, and that the process of spiritual discipline (tazkiyat al-nafs) bears a deep procedural parallel to C.G. Jung’s theory of individuation. In this context, the Insān al-Kāmil was interpreted as a spiritual counterpart to the archetypal Self, which represents the integration of consciousness and the unconscious. Secondly, in the context of developmental motivation, the ‘divine love’ (ʿishq), which is the engine of the spiritual journey in Ibn Arabī’s thought, was identified as corresponding to the drive for ‘self-actualization’ in humanistic psychology. Furthermore, Maslow’s ‘peak experiences’ were determined to have a phenomenological affinity with the Sufi states of ecstasy (wajd) and gnostic unveiling (kashf). Thirdly, concerning the qualities of perfection, the moral virtues possessed by the Insān al-Kāmil (such as wisdom, justice, and compassion) were found to align with the universal character strengths defined by positive psychology. It was also ascertained that Ibn Arabī provides an ontological foundation for these virtues as reflections of the Divine Names (al-Asmāʾ al-Ḥusnā). In conclusion, this study posits that Ibn Arabī’s metaphysical conception of the human is not merely an alternative to the models of the self in modern psychology, but rather complements them by offering a transcendent purpose, an ontological foundation, and a teleological direction. It has been demonstrated that this integrative reading prepares the ground for a more holistic psychology that comprehends the human person on both horizontal (psychosocial) and vertical (spiritual) axes.