بازخوانی حکایت‌های عرفانی اسرارالتوحید با رویکرد روانشناسی مثبت‌گرا

روانشناسی مثبت گرا با تکیه بر فضیلت ها و قابلیت ها، توانمندی انسان را تقویت می کند و در پی آن است که با شناخت و طبقه‌بندی قابلیت ها و فضیلت ها، و کشف زوایای پنهان وجودی انسان، او را در بهره گیری از نیروهای نهفتۀ درون و بیرونش بهتر یاری کند. خردورزی، عدالت طلبی، خوش بینی، تعالی، شادمانی، امید، شجاعت و... شاخص هایی هستند که روانشناسی مثبت گرا در تعمیم و تثبیت آن ها می کوشد. تعمیم و گسترش فضیلت ها از یک سو موجب ظهور و بروز ایدئال های زندگی انسان و از سوی دیگر باعث تحدید و حتی زوال رذیلت ها در عرصۀ حیات وی می‌شود. هدف مقالۀ حاضر بازخوانی متون کهن ادبی از منظر علوم شناختی است. به این منظور حکایت‌های اسرارالتوحید را که بازتابِ زندگی و حالات ابوسعیدِ ابوالخیر است، برمبنای پاره ای مفاهیم روانشناسیِ مثبت گرا و به روش توصیفی تحلیلی بررسی می کنیم . بینشِ ناشی از معرفت کمال‌جویانه، گذشته از اینکه حسِ نوع دوستی، سخاوت، امید، شادی، تعالی و بسیاری فضایل دیگر را در نهاد انسان برمی انگیزد، موجبِ دگرگونگی جهان بینی و رفتار انسان شده، به زندگیِ او معنا می بخشد و با ایجاد گرایش مثبت در همۀ جوانب حیات، سبب پرهیز از بداندیشی ، بدمنشی، سستی، کج خلقی و قضاوت های ناروا می‌شود. مطالعۀ متون ادبی که محصول تجارب زیستۀ جامعۀ ایرانی است، می تواند روند تقویت این مسئلۀ مهم را تسریع کند و پایه های ساختار اجتماعی را قوام بخشد.

Re-reading of Mystical Anecdotes of Asrar al-Tawhid through Positive Psychology Approach

In the hectic life of modern man, the components of the new age such as density of communications; technology and scientific breakthroughs; acceleration of life concerns; escalation of intellectual conflicts, doubts, economic problems; complexities of digital life; alienation from spirituality; breakout of various diseases caused by mental pressures, poverty, ignorance, inequality, and the like have resulted in individuals’ insufficient attention to wellbeing of their soul and psyche, and have made them trapped in frustration and depression. In such circumstances, virtues such as hope, happiness, empathy, altruism and wisdom regain their value and meaning; as the common belief in the Iranians’ collective wisdom is: The sons of Adam are limbs of each other  having been created of one essence When the calamity of the time afflicts one limb the other limbs cannot remain at rest If thou has no sympathy for the troubles of others thou art unworthy to be called by the name of man (Sa’di, 1971, p. 47)   Positive psychology, at the subjective level, is about valuable subjective experiences including wellbeing, contentment, and satisfaction (with the past); hope and optimism (about the future); and engagement and happiness (with the present). At individual level, it focuses on positive individual traits, namely the capacity for love and occupation, courage, personal skill, aesthetic sensibility, perseverance, forgiveness, originality, future mindfulness, spirituality, and wisdom. At social level, it is about the civic virtues and institutions that move individuals toward better citizenship, namely responsibility, nurturance, altruism, civility, moderation, tolerance, and work ethics. Accordingly, Seligman classifies positive excitements into three categories of the past, presence and future. Fortunately, in the realm of Iranian literature, we have unique or unparalleled texts representing the presence of positive psychology in Persian literature and culture. Israr alTawhid is a literary collection containing the sayings, manners and life of Abusa’id Abu alKhair. The book Asrar alTawhid is not just a biography of Abusa’id, but one of the most prominent sources in the history of Iranian mysticism and one of the most important documents in the social history of this land. With no exaggerations, many of the anecdotes, behaviors and thoughts in the book could be compared with virtues presented in modern positive psychology. As reflected in the book, Abusa’id held the view that mysticism should be truly experienced and enacted rather than merely defined and described (Zarrinkoob, 1971, p. 63). Probably that’s the reason why there exists no written manuscript authored by him. The basic concepts of Abusa’id’s worldview are positive thinking, optimism about the creator, kindness with God’s creatures, selflessness, sincerity, altruism, selfsatisfaction, transcendence and perfection; for each of which ample evidence could be found in Israr alTawhid’s anecdotes. The same concepts could also be found in what positive psychologists call virtues and capabilities. The Sufism adopted by Abusa’id is a bright, optimistic, hopeful, happy and joyful one; the same concepts that positivist psychology seeks to explicate and establish. “At the heart of his teachings there is no place for pessimism and denial of life, and he always looks to the bright side of life”. Abusa’id has an optimistic view to the universe, the humans, and all the phenomena of creation. There is no predilection or preference in his thoughts and his life. In his view, Muslims, Christians, Jews, religious and nonreligious individuals are all creation of God. Of all the numerous paths that lead to God, he considers the best way to be “bringing peace and tranquility to the people” (Israr alTawhid, p. 329). Abusa’id maintains that all personal and social problems originate from human duplicity and hypocrisy; the continuation of which has caused fundamental tragic catastrophes in human history. He believes that pretense or insincerity ruins human essence and human communities, and suggests promotion and dissemination of sincerity and purity as the panacea. In his view, bringing peace (or happiness) to the heart of believers (or others) could bring tranquility and this tranquility stimulates happiness in humans; which in turn results in wellbeing of soul and psyche at both personal and social levels.  Abusa’id’s Sufism, and in fact his lived experience, and essential concepts entrenched in  Israr alTawhid’s anecdotes like purity, optimism, altruism, hope, vigor, and transcendence are the topics underscored in the schools of psychology for individuals’ prosperous life.