تحلیل تطبیقی معنویت فطری در مثنوی مولوی و خدای ناخودآگاه ویکتور فرانکل

یکی از پایه‌های مکتب معنادرمانی ویکتورفرانکل خدای ناخودآگاه است. به باور فرانکل سرکوب اعتقاد به خداوند سبب روان‌رنجوری می‌شود و درمان آن به خودآگاه درآوردن یادکرد تعالی است. درک خدای ناخودآگاه شهودی است و تمامی انسان‌ها در موقعیت اضطرار ناخودآگاه از طریق دعا با خداوند ارتباط برقرار می‌کنند. به باور مولوی نیز معنویت فطری و درک آن شهودی است. در مثنوی تمام انسان‌ها فارغ از هر دین و مسلکی در تنگناهای زندگی با دعا به درگاه خداوند التجا می‌کنند. رویکرد تطبیقی در مقایسه‌ معنویت فطری در مثنوی با نظریه‌ خدای ناخودآگاه فرانکل ابعاد و گستره‌ تفکر مولوی را بهتر آشکار خواهد ساخت. پژوهش حاضر به روش توصیفی-تحلیلی درصدد پاسخ به این پرسش‌هاست که وجوه همسویی و یا تفاوت‌های این دو دیدگاه در چیست؟ فرضیه این است که باوجود برخی تشابهات، تفاوت‌هایی در سرچشمه‌های آن‌ها دیده می‌شود. نتایج پژوهش نشان می‌دهد که فرانکل از منظر روان‌شناسی نمود خدای ناخودآگاه را در رابطه‌ علت و معلولی اضطرار انسان و دعا برای گشایش می‌داند، اما مولوی قرارگرفتن در موقعیت اضطرار را عنایت الهی و زمینه‌ساز قرب به او می‌شمارد. فرانکل انسان را آغازگر رابطه با خداوند می‌شمارد، اما مولوی توفیق و عنایت حق را ایجادکننده‌ رابطه می‌داند. فرانکل نگاهی کارکردی و فایده‌گرا به ایده‌ خدا دارد، اما مولوی نگاهی وجودی و غایت‌مند.

comparative analysis of innate spirituality in rumi’s masnavi and viktor frankl’s unconscious god

introductionvictor emil frankel (1905-1997) is an austrian psychiatrist and the founder of the theory of logotherapy. logo therapy deals with the importance of understanding and acquiring the meaning of life and is in the line of existential psychotherapy or human psychology. belief in an unconscious god is one of the foundations of this theory. unconscious spiritual communication is in the form of prayers and prayers at the time of emergency. frankel’s spiritual unconscious is not related to a particular religion, it originates from human nature and even in the hearts of those who do not believe in god, there is a transcendental and personal god. suppression of belief in god leads to neurosis and it is cured by becoming aware of the remembrance of god. the appearance of innate spirituality and attention to god is in a state of emergency and when a person has lost hope of any help. in this state, a person achieves an indescribable peace that cannot be justified by scientific principles except that this tension is naturally present in the person’s unconscious.undoubtedly, one of the most fundamental concepts raised in rumi’s thought is the relationship between man and god. in the stories of the masnavi, he spoke about the existence of a transcendent power inside man and believes that the god-seeking nature of man requires him to remember him in his heart in difficult situations. even if he does not believe in the existence of god and is a sinner. those who unconsciously remember him in their troubles make the unconscious supreme god to their consciousness. human neurosis originates from forgetting the remembrance of god, and its cure is the remembrance of god. it seems that rumi`s mystical thought is somewhat different from viktor frankl’s unconscious god. this research shows the basic similarities and differences between these two views and clarifies what points both thinkers have pointed out.the research questions are to what extent these two views are similar? and what are their possible differences and where do they come from? the hypothesis is that both thinkers generally have the same opinion and believe in the existence of an unconscious god. it seems that the main difference is in the sources of these two views. frankel expressed this belief in the form of human-centered existential psychology and rumi based on god-centered islamic mysticism.  methodologythis is theoretical research based on written documents and sources, conducted in a descriptive-analytic method and with a comparative approach.  in this article, we examine the similarities and differences between frankel’s spiritual unconscious and rumi’s innate spirituality.  discussion3-1. unconscious god in viktor frankl’s theoryone of the foundations of viktor frankl’s logo therapy theory is the spiritual unconscious. he expressed this theory in the book the unconscious god and believes that the word &spiritual& in this interpretation is without its religious meaning and only to show that we are dealing with a special human phenomenon. (see. frankl, 2014:29)and only to show that we are dealing with a special human phenomenon. (see. frankl, 2014:29)according to frankel, the unconscious is divided into unconscious instinct and unconscious spirituality. according to freud, the unconscious is the place of repressed instincts, while spirituality can also be unconscious.3-1-1. neurosis with unconscious forgetfulness of godfrankl believes that by suppressing something at the level of the conscious mind, that thing is pushed into the unconscious, and by removing the suppression, what is in the unconscious becomes conscious. therefore, those who have repressed the sense of religion and belief in god in their existence suffer from neurosis. (see: heydari, 2000: 334)3-1-2. trans logic and intuitiveness of the unconscious godviktor frankl believes in the presence of god in the heart, but god who does not understand logic and is only in the spiritual unconscious. (see: marshall, 2017: 68)3-1-3. manifestation of unconscious god in all humans at the emergency time frankel considers the heart of all human beings to be the place of god’s presence and believes that everyone remembers him in some way. (frankel, 2016: 156) communication with the forgotten god enters the human heart more in times of emergency and distress and through prayers. (see. frankel, 2018 a: 152)3.2. innate spirituality in rumi’s masnavithe focus and destination of rumi’s thought is god. one infinite god whose essence can never be reached, but is present in the human heart. in rumi’s thought, the human soul has a connection with god in the inner hidden layers. the soul is from god and has temporarily descended to the world and finally returns to him. man, sometimes forgets his god-seeking nature and seeks the reflection of his existence in another. the unconscious remembrance of god is a proof of the existence of god-seeking nature of man.3.2.1. neurosis with forgetfulness of innate spiritualitydespite the divine nature and connection with god, man sometimes forgets his theological background and falls away from him. according to rumi, the basis of creation of all human beings is based on spirituality and divine presence in the heart. this spirituality is sometimes forgotten and people forget about &him&. rumi, like frankel, believes that when a person forgets his spiritual nature and neglects the memory of god, he suffers from mental and spiritual diseases. the only way to cure this disease is to remember god and cultivate religious beliefs.3.2.2. trans logic and intuitiveness of innate spiritualityaccording to rumi, the understanding of god in all existence is based on the spiritual experience of man. god is present inside humans and is understood based on divine nature and love. sense and intellect do not understand this transcendental spiritual existence and it is only a personal and internal experience. rumi believes that god’s existence cannot be understood by reason and logic, and understanding it is beyond logic. therefore, it can be said that the basis of the similarity between rumi’s view and frankel’s theory is the inner belief in a transcendent and intuitive existence in the heart, which shows that the nature and creation of man are based on spirituality.3.2.2. manifestation of innate spirituality in all humans at the emergency timeaccording to rumi’s belief, urgency and distress reveal and prove god’s existence in the heart of human and make him aware of himself. in difficulties, man understands the god he has forgotten and asks him for his needs. a person who is oblivious to the remembrance of god becomes aware of his presence when he feels helpless and unconsciously prays.in the qur’an, there is a story of a group of people who were in danger of drowning and saw no helper, so they sincerely turned to god.) s