تعابیر شبه‌روان‌کاوانه در خواب‌گزاری‌های فارسی

مقالۀ حاضر به مقایسۀ تطبیقی اصول خواب‌گزاری سنّتی ایرانی با خواب‌گزاری روان‏کاوانه، با تاکید بر آرای زیگموند فروید، می‏پردازد. عمدۀ مطالعاتی که تا به امروز در باب متون خواب‌گزاری اسلامی صورت گرفته، به بررسی جنبه‏های تاریخی، ادبی، نسخه‏شناختی، فلسفی و اجتماعیِ این متون اختصاص داشته است. باوجوداین، شماری از محققان، اشارات گذرایی به دقت‏های روان‏کاوانۀ قدما کرده‏اند. در این پژوهش، علاوه‌بر گردآوری این اشارات، برای بسیاری از مصطلحات روان‏کاوانه در زمینۀ تفسیر رویا، شواهدی از خواب‌گزاری‏های فارسی نقل شده است. این مواد و یافته‏ها، نشان‏گر همسانی فراوان میان روان‏کاوانیِ نوین و خواب‌گزاری کهن، چه دراصول و چه در فروع و جزئیات، است. برای نمونه، اصول فلسفی و حرفه‏ای مشابهی نزد اصحاب خواب‌گزاری و اصحاب روان‏کاوی ملاحظه شده است؛ و یا شرح  کارکردهای رویا و تبیین فرایندهای تولید رویا، در هر دو مکتب، مشابهت چشم‏گیری دارد. نگارنده به پیروی از روان‏کاوی لَکانی، به مبحث انواع استعاره و مَجاز ورود کرده و نهایتاً برخی مضامین استعاری نادر را در شعر دَری، ماخذیابی کرده است.

pseudo-psychoanalytical interpretations of persian dream books

the present paper compares the principles of traditional iranian dream interpretation and psychoanalytical dream interpretation with an emphasis on sigmund freud’s views. the studies previously dealt with the islamic dream-books have primarily focused on the historical, literary, codicological, philosophical, and social aspects of these texts. however, some researchers have alluded to psychoanalytical considerations of their authors. in addition to collecting these hints, this study quotes examples of persian dream-books as evidence for many psychoanalytical terms about dream interpretation. these materials and findings indicate the considerable similarity between modern psychoanalysis and early dream interpretation in principles and details. for instance, similar philosophical and professional principles have been observed in early dream interpretation and psychoanalysis schools, both providing a similar description of the functions and production processes of dreams. following lacanian psychoanalysis, the author discusses the various types of metaphor and metonymy and explores the sources of some rare metaphorical themes in dari poetry.extended abstractliterature reviewfreud (1900: 123-124) points to arab dream interpreters whose methodology relied on inquiring about the dream. moreover, lamoreaux (2002) considers islamic dream interpretation a subset of psychology. however, he regards the attempts to equate it with psychoanalysis as unjustifiable (kahana-smilansky, 2014: 141). on the other hand, bulkey (2002: 6) sees some similarities between ibn sirin’s doctrine of interpreting dreams based on the dreamer’s personal attributes and western psychologists. it should be mentioned though that afrasiyabi and komeili (2005: 139) argue that using metaphors and idioms to interpret dreams is not limited to islamic dream interpretation. contemporary psychoanalysts, too, employ it in interpreting dreams (ibid: 141).goals, questions, assumptionstraditional dream interpretation is wholly different from modern psychoanalysis. it has more to do with astrology, fortune-telling, and prediction rather than therapeutic functions. contrary to psychoanalysis, traditional dream interpretation is forward-looking. nevertheless, from its contents, the outline of a pseudo-psychoanalysis emerges. main discussiontraditional dream interpretation and psychoanalysis was contrasted in the study and the findings are presented. joint philosophical foundations include 1) the interpretability of dreams; 2) recognizing the divergence among interpretations. joint professional principles could be categorized in three sections: 1) scientific and ethical sensibilities; 2) relying on the dreamer’s biography; and 3) memorizing dreams through practice. moreover, it is found that the functions of dreams can be categorized in four aspects. the first category is “compensation aspect”. the interpretation of many dreams or dream elements in interpretation texts can be categorized into one of the following elements that embody the aspirations of the peoples of those eras. for instance, “taking a wife,” “purchasing a bondwoman,” “husband,” “son,” and “property”. the second aspect is “warning aspect”. even though these interpretations are mostly predictive, they can reflect the dreamer’s current circumstances which can be altered upon their awareness and intervention. the third one is “sexual aspect”. this aspect is apparent in the symbology of dream interpretation. the fourth aspect is “problem-solving”. in the following statement, the narrator seems to have received the answer to his religious questions in his sleep: “when i looked carefully, it was ali ibn abi talib ... he posed four to five questions. then he gestured at the prophet mohammad ... that ... he answers correctly” (tiflisi, 2009: 219).  furthermore, it is discissed that dreams can have three specific functions. 1. condensation: metaphors are instances of condensation that appear in dreams. paradoxical descriptions are forms of compression. 2. displacement: metonymy is an example of displacement. 3. representation/ dramatization:idioms, conceptual metaphors and converting words into images, which are more etymologic, constitute the main embodiments of representation in dreams. based on freud’s view, dreams are seen as unconscious symptoms and they have been analyzed based on freud’s concepts and terms. 1. freudian slip: paying attention to homophony and other phonetic similarities implies the crude understanding and discerning of slips on the part of the traditional dream interpreters. 2. psychic determinism: in islamic literature, “nightmares of the fall” attributed to pharaoh and nimrod and others reflect the determinism that pushes the dreamer toward his eventual fate. the traditional dream interpretation abounds with the themes of “escaping the dream” or “welcoming the dream”.  3. false memory syndrome: the following statement can be taken to mean that the interpreter is the one who constructs the meaning of the dream that leads us to believe something that is a construct of his mind: the dream follows the dreamer’s interpretation... and ends and is proved with the interpreter’s interpretation (ibid: altahbir/ 40-41). 4. free association: take, for instance, the following evidence: if a man dreams that he is wearing garments made of bord or washy... he had no choice but to speak words in it because there were lines written on him, and the lines are words (ibid: 98).  5. psychosomatic ailments. based on the analysis, the linguistic implications of the dreams have also been scrutinized. these implications constitute the link that connects freudian psychoanalysis with lacanian psychoanalysis. they include metaphor (a large segment of the corpus on dream interpretation simply provides a list of dream metaphors, e.g., “sunshine: the king”, “judge: god”), conceptual metaphors (for instance, behind the following traditional terms lies the metaphor “religion is a way”: “the right path”), and metonymy (for example: “crown: kinghood”; “pen: science”; “camel: arab man”). conclusionin this paper, the author sought to extract the psychoanalytic core of dream interpretation texts, comparing it with the idioms of psychoanalytic dream interpretation to underscore the accurate interpretations and precision of muslim interpreters.