طبقه‌بندی حکایات اسرارالتوحید با نظر به مفهوم روان‌کاوانۀ انتقال

روایات صوفیانه به‌لحاظ عمق و نوع تجربه ای که بیان می کنند و کارکرد اصلی آن ها، یعنی برانگیختنِ نوعی تجربۀ عرفانی در خواننده، و تنبّه، استحاله و هدایتِ او، قابلیت بررسی های روان کاوانۀ جدی را دارند. مقالۀ حاضر به‌نوبۀ خود می کوشد با چنین رویکردی، طبقه بندیِ جدیدی از این روایات، با نظر به مفهوم روان کاوانۀ »انتقال «، ارائه دهد. در این طبقه بندی، مجموعۀ روایات صوفیانه و حکایات اسرارالتوحید به‌طور خاص به‌عنوان روایتی کلان درنظر گرفته شده که فرایند روان درمانی را به محوریت مفهوم انتقال، به‌تصویر می کشد؛ و هر خرده روایتی ذیل یکی از مراحل این فرایند قابل طبقه بندی است. با این نگاه، کارکرد اغلب روایاتِ تذکره ها را می توان با یکی یا شماری از این مراحل متناظر دانست. پس در واقع، خوانندۀ متنی واحد در خاتمۀ خواندنِ متن، به انحاء مختلف، مجموع این مراحل را گرچه در روندی غیرخطی ازسر می گذراند. این مراحل که با ارجاع به آراء زیگموند فروید و شارح ساختارگرای او، ژاک لکان، تبیین شده اند، عبارت‌اند از: 1) برساختنِ سوژۀ مفروض به دانستن، 2) مقاومت/ انکار، 3) ابژۀ تصادفیِ نشانه، و 4) رسالت. اما انتخاب اسرارالتوحید در این مطالعۀ موردی، به دلایل متعدد صورت گرفته است؛ ازجمله، اشتمال بر روایاتِ فراوان تر و متنوع تر نسبت‌به دیگر مقامات و تذکره ها، و دیگر، تاثیر عمیقِ این متن بر روایات صوفیانۀ پسین.

The Classification of the Anecdotes of Asrār al-Tawḥid with Reference to the Psychoanalytical Concept of Transference

AbstractSufi narratives are ever susceptive to psychoanalytic studies per the extent of their detailed experiences and also their main function, which is to incite a kind of ldquo;mystical experience rdquo; in the reader. Accordingly, the present study attempts to introduce a novel classification of these narratives in line with the psychoanalytic concept of ldquo;transference rdquo;. In this classification, the selection of Sufi narratives and the anecdotes of AsrāralTawḥid in particular, are regarded as a macronarrative that depicts the process of psychotherapy with a focus on the concept of transference. Each micronarrative could be categorized under one of the stages involved within the process. In this point of view, the function of most of the anecdotal narratives (Taḍkiras) is apt to be seen as corresponding to one or a number of these stages. In effect, the reader of a single text encounters all these stages in different ways, albeit in a nonlinear process, by the end of the reading. These stages, defined by reference to Freudʼs views and his structuralist follower, Lacan #39;s, are listed as: 1) establishing the subject supposed to know, 2) resistance/denial, 3) the random object of the sign, and 4) mission. Yet, the choice of Asrār alTawḥid in this case study has been due to several reasons, including the inclusion of morer diverse narratives than other anecdotal narratives as well as the profound impact of this text on the later Sufi narratives.Extended AbstractIntroduction: Farzi and Pourkhaleghi Chatroudi (2009) have studied ldquo;the imaginaryˮ and ldquo;the realˮ in the personality of ldquo;Harun alRashid rdquo;, which is relevant to some remarks of this study. Paul (2014, translated by Ghafoori, 2016, p. 28) has implicitly highlighted the status similarity between the psychoanalyst and ldquo;walī rdquo; i.e. Sufi master. Dehghani Yazdeli and Edraki (2019, p. 149) have adopted the term ldquo;impulse rdquo; to refer to the stimulus for the evolution of narrative characters, which is corresponding to the interpretation of ldquo;the random object of the sign rdquo; in this study. Barati Khansari and Ebnali Charmhini (2020, p. 287) have referred to the ldquo;occult knowledge of the helping person rdquo; in Proppʼs views, which is linked to the concept of the ldquo;subject supposed to know, rdquo; in the present study.Goals, Questions, Assumptions: The present discussion is subject to the readerresponse psychological critique. In terms of psychoanalytic critique, the anecdote genre occupies a unique status within the Sufi texts. In the present article, the collection of Sufi narratives is regarded as a macronarrative that depicts the process of psychotherapy with a focus on the concept of ldquo;transference, rdquo; and each micronarrative is categorized as one of the stages involved in this process. Discussion: Classification of Narratives1. Establishing the Subject Supposed to KnowThe subject supposed to know (cf. Evans, 2006, p. 214) is, in fact, the psychoanalyst himself/herself, to whom the patient attributes such authority. The main function of many Sufi narratives is to establish the very subject. These narratives are divided into two groups: (1) Narratives in which the mystic conceals his identity from a common persona, and the person never recognizes the identity and name of the mystic. (2) Narrations in which the common persona recognizes the identity of the mystic by the denouement of the narrative. In the first category rsquo;s narratives, the mystical enjoyment and experience pertain solely to the ldquo;mystic rdquo; and the ldquo;reader. rdquo; In such narratives, the mystic/reader perceives the happenings from the level of the ldquo;absolute conscious, rdquo; i.e. God. In the second category rsquo;s narratives, the common persona also partakes in this mystical enjoyment and experience.2. Resistance/DenialFor Lacan, resistance pertains to the ldquo;the imaginary. rdquo; The Sufiʼs aim in provoking denial in the disciple is to solidify the subject supposed to know. The author distinguishes two distinct patterns in resistanceoriented narratives: (1) ldquo;I know it is legitimate, but I do not do it. rdquo; In this model, the Sufi acts or speaks against common sense or custom or the authority of Sharia. (2) ldquo;I know it is illegitimate, but I do it. rdquo; Such narratives often include Malamati themes.3. Random Object of the SignAt this point, the resistance is broken and the object enters the signifying chain. The Aristotelian interpretation of this incident is ldquo;anagnorisis, rdquo; which implies the ldquo;transition from ignorance to knowledge rdquo; (Payendeh, 2018, p. 72). Lacan upholds two types of knowledge, namely the imaginary knowledge and symbolic knowledge (Evans, 2006, p. 96), the former of which pertains to the ego and the latter to the subject (ibid.); and achieving the latter is deemed as the aim of psychoanalysis. The only means of achieving this knowledge is through a particular form of speech designated as ldquo;free association rdquo; (ibid.). From a mystical point of view, the individual is preguided too, and the mystic presents the individual simply with random objects that act as the signifier of ldquo;that sign. rdquo; In many Sufi narratives, a particular theme is portrayed: the object sent by the mystic is regarded as a sign from God, leading to the transformation of the individual.4. MissionAt this stage, the therapy/transformation process concludes and the individual rsquo;s pursuit/mission begins. The hero of such narratives is not a commoner on the verge of a spiritual revolution, but a mystic who has risen as the Caliph of God and bestows meaning upon creation and people rsquo;s deeds with his presence and effort, as the master signifier. According to Lacan, the mystic has evolved into a subject who fills the void of ldquo;the big Other rdquo;.Conclusion: In classification and adaptation of the narratives to the psychoanalytic stages (both Freudian and Lacanian), the author highlights the association of each stage with the concept of ldquo;transference rdquo; either as its preparation or consequence. Altogether, the study examines the entirety of the Asrār alTawḥidʼs narratives from the perspective of a single process (psychoanalysis), in which each narrative represents a fragment of the macronarrative. The main function of the text in such a view is evoking the mystical experience in the reader, rediscovering symbolic knowledge, guiding, and ultimately, reminding one of one rsquo;s mission.