سیر تاریخی عرفان حلقه در ایران

بررسی علت‌های شکل‌گیری و رشد پدیده‌های تاریخی و فرهنگی در بستر اجتماع، ضرورتی انکارناپذیر است. عرفان‌حلقه یکی از این پدیده‌هاست که در حال حاضر با رشد درخور توجهی روبه‌رو شده و هوادارانی پیدا کرده است. این پژوهش به دنبال آن است که به شیوۀ مصاحبه و میدانی، به این پرسش پاسخ دهد: روند تاریخی رشد عرفان‌حلقه با چه علل و عوامل اجتماعی و فرهنگی پیوند خورده است؟داده‌های پژوهش، حاصل مطالعه‌های کتابخانه‌ای، مصاحبه با صاحب‌نظران جنبش‌های نوپدید دینی یا (nmr)، مصاحبه با اعضای گرایش‌یافته به عرفان‌حلقه و رصد فعالیت این عرفان در بستر فضای مجازی است. مهم‌ترین یافتۀ پژوهش آن است که: عرفان‌حلقه در چهار دورۀ تاریخی خود، با تکیه‌بر دو خط‌مشی آموزش حضوری و مجازی، تاکید بر حقوق زنان و زندانیان سیاسی، تلاش برای طرح شعارهای عام‌پسند وغیره موفق شده است به رشد چشمگیری دست یابد. البته براساس یافته‌ها، در این چهار دوره بین روش و محتوا تفاوت‌های چشمگیری وجود دارد. محتوای دورۀ نخست و دوم، بیشتر بر عقاید دینی منطبق بود؛ ولی مسائل طرح‌شده در دورۀ سوم و چهارم با عقاید دین اسلام انطباق کمتری دارد؛ همچنین در دورۀ سوم و چهارم و پس از دستگیری طاهری، مسترها و مربی‌ها رکن اصلی تبلیغ‌اند؛ حال آنکه در دورۀ نخست و دوم، کلاس‌های حضوری را موسس عرفان‌حلقه برگزار می‌کرد.

The Historical Course of Halgheh Mysticism in Iran

Abstract:The discourse upon the reasons of the formations and  growth of historical and cultural phenomena is inevitably mandatory. A cultural phenomenon that has recently started to grow and attracted its own advocators is Halgheh Mysticism. The study at hand intended to utilize both  research on the basis of interview and a field research to find an answer to the following query: “What historical and cultural patterns has the progress of Halgheh Mysticism been linked to?”The data of the study were the results of librarybased research, interviews with theoreticians of New Religious Movements (NMRs), interviews with people, who had become inclined towards Halgheh Mysticism, and observations on this mode of mysticism within the bounds of social media. The most significant achievement of this research was that Halgheh Mysticism, in its 4 historical periods, had attained an eyecatching development by benefitting from education both online and in person, emphasis on the rights of women and political prisoners, and efforts to formulate popular mottos. It should, however, be mentioned that there were several differences between the methods and contents developed in these 4 periods based on the findings. The contents in the 1st and 2nd periods were mostly built upon religious tenets, whereas the issues at stake in the 3rd and 4th periods were rarely compatible with Islam’s tenets. Furthermore, in the 3rd and 4th periods and subsequent to the event of Taheri’s arrest, masters and trainers were the main advertisers, whereas the classes were held in person by the founder of Halgheh Mysticism in the 1st and 2nd periods. Introduction:Halgheh Mysticism was founded by Mohammad Ali Taheri at the end of the 70s and was inclined towards transcendentalism and cure of diseases. The founder claimed that the movement was of an Iranian origin, which was obliged by more followers in comparison to other similar movements. Because of the radical difference between Halgheh Mysticism and the already established religions and political tenets in Iran, the importance of a discourse upon recent mysticisms was of inevitable exigency. Nevertheless, it must be underlined that mysticism, similar to other fields, is not bound by time and place. It is present in several common forms among societies and the proper recognition of its origins is highly contingent upon the social, cultural, economic, and historical situations of a certain society.Despite the fact that extensive research has taken place regarding Halgheh Mysticism, there have been approaches to negation and the critique of this mode of mysticism is the point, toward which they converge. The proposition of unrealistic viewpoints has been the main concern of these works and the tenets and teachings of Halgheh Mysticism have been radically refused with utter disregard for people’s growing attraction towards this movement. Mohammad Masoud Saeedi’s “Reasons, Motivations, and the Consequences of Entering the Halgheh Mysticism” (1396) is an instance. In Saeedi’s study, the main reason for the growth of Halgheh Mysticism in Iran was introduced as an individual’s special condition and the context, in which he is situated. The main point where this and the former studies diverged to was methodology. The study at hand was the result of analyzing the data of interviews on the contents of social media over a span of two years and the growth of Halgheh Mysticism with emphasis on its success.The historical analysis of Halgheh Mysticism and the reasons of its growth have been rarely focused upon in academic venues. After two decades, Halgheh Mysticism achieved fruition in Iran by depending on its mottos and employing apt advertising techniques that were suitable to the society’s condition. The current study is among the first academic research that has considered the capacities and attractions of Halgheh Mysticism in analyzing its historical progress and reasons of growth and seeks to respond to the following queries in a descriptiveanalytic manner:How has the historical growth of Halgheh Mysticism in Iran been like?What have been the cultural, sociological, and historical factors that have affected the growth speed of Halgheh Mysticism?The data in the study at hand were gathered based on the following methodological techniques:Interviews with theoreticians of NRMs and Halgheh associatesGathering data from Halgheh associates using questionnairesOnline resources, EBooks, and social media channels relevant to the movements of new religionsPublished works pivoting around the pathology of Halgheh MysticismThe works published by M. A. Taheri and his tuteesInevitably, this research was numerously limited, mainly due to security restrictions, a number of personal and systematic instances of favoritism, the difficulty of gaining access to NRM resources, and the censoring of websites and channels offering several modes of mysticism. Nonetheless, the current study strove to achieve an authentic, legit analysis of the existing data in social media and the resources available on the newlyfound modes of mysticism.Data and Methods:The data in the present research were the result of field research, interviews with correlating theoreticians and the people newly inclined to Halgheh Mysticism, and observations of the related works and activities within social media in a 2year span.Discussion of Results Conclusions:Halgheh Mysticism, which is of an Iranian origin as Taheri claims, was formed at the end of the 70s. This mode of mysticism was among the new mystical movements and, in fact, the most important Iranian one. From the day it was established, it faced several challenges. A retrospective look back at Taheri’s twenty years of activity resulted in the division of Halgheh Mysticism into 4 periods. The 1st period was initiated in 1357, when Taheri claimed that he had experienced certain visions. It was continued until the middle of the 70s. This period was the period of Taheri’s formation of character. The 2nd period started at the end of the former and was terminated when Taheri was arrested in 1389. The 3rd period that started with Taheri’s arrest was abound with several efforts, such as manipulation of human rights, discrediting the critics, and masters’ endeavors to transform Halgheh Mysticism into a plethora of subsections. Finally, the 4th period spanned from when Taheri was released to the present time. Each of these time periods were unique in their varied characteristics and events.The 1st and 2nd periods of Taheri’s activities were of a more peaceful and educational nature and focused mostly on holding classes, undertaking research, and introducing Halgheh and its complementary twofold medical styles directed to scientific and academic societies. Taheri’s vague religious, educational, and family backgrounds and employment of favoritism in the interpretation of religious ideas and dictums that led to the occurrence of iconoclastic attitudes were the issues that caused several serious objections from religious thinkers, sociologists, and religion philosophers to Halgheh Mysticism, culminating in the utter restriction of the movement’s activities in Iran.In the 3rd and 4th periods, an alternative way of thinking was seen in its members. Besides its emergence in the other countries, emphasizing on education in the social media, responding to the critiques on Halgheh Mysticism, and developing a resolute spirit of battling and refusal of authority were among the characteristics of these periods. Taheri’s incarceration made his tutees play a more active role.Despite all the objections that still exist, Halgheh Mysticism is one of the most prevalent, new creeds in Iran and owes its development to attractions, such as style treatment, peace and transcendentalism, lenience in religion, pragmatism, formation of pseudoprogressive mottos, and lack of resources for criticism that surrounds this mode of thinking.