طبقه‌بندی حکایات اسرارالتوحید با نظر به مفهوم روان‌کاوانۀ انتقال

Abstract

Sufi 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 “mystical experience” in the reader. Accordingly, the present study attempts to introduce a novel classification of these narratives in line with the psychoanalytic concept of “transference”. In this classification, the selection of Sufi narratives and the anecdotes of Asrār-al-Tawḥid in particular, are regarded as a macro-narrative that depicts the process of psychotherapy with a focus on the concept of transference. Each micro-narrative 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 non-linear process, by the end of the reading. These stages, defined by reference to Freudʼs views and his structuralist follower, Lacan'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 al-Tawḥid 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 Abstract

Introduction: Farzi and Pourkhaleghi Chatroudi (2009) have studied “the imaginaryˮ and “the realˮ in the personality of “Harun al-Rashid”, 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 “walī” i.e. Sufi master. Dehghani Yazdeli and Edraki (2019, p. 149) have adopted the term “impulse” to refer to the stimulus for the evolution of narrative characters, which is corresponding to the interpretation of “the random object of the sign” in this study. Barati Khansari and Ebnali Charmhini (2020, p. 287) have referred to the “occult knowledge of the helping person” in Proppʼs views, which is linked to the concept of the “subject supposed to know,” in the present study.

Goals, Questions, Assumptions: The present discussion is subject to the reader-response 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 macro-narrative that depicts the process of psychotherapy with a focus on the concept of “transference,” and each micro-narrative is categorized as one of the stages involved in this process.



Discussion: Classification of Narratives

1. Establishing the Subject Supposed to Know

The 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’s narratives, the mystical enjoyment and experience pertain solely to the “mystic” and the “reader.” In such narratives, the mystic/reader perceives the happenings from the level of the “absolute conscious,” i.e. God. In the second category’s narratives, the common persona also partakes in this mystical enjoyment and experience.

2. Resistance/Denial

For Lacan, resistance pertains to the “the imaginary.” The Sufiʼs aim in provoking denial in the disciple is to solidify the subject supposed to know. The author distinguishes two distinct patterns in resistance-oriented narratives: (1) “I know it is legitimate, but I do not do it.” In this model, the Sufi acts or speaks against common sense or custom or the authority of Sharia. (2) “I know it is illegitimate, but I do it.” Such narratives often include Malamati themes.

3. Random Object of the Sign

At this point, the resistance is broken and the object enters the signifying chain. The Aristotelian interpretation of this incident is “anagnorisis,” which implies the “transition from ignorance to knowledge” (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 “free association” (ibid.). From a mystical point of view, the individual is pre-guided too, and the mystic presents the individual simply with random objects that act as the signifier of “that sign.” 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. Mission

At this stage, the therapy/transformation process concludes and the individual’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’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 “the big Other”.

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 “transference” - either as its preparation or consequence. Altogether, the study examines the entirety of the Asrār al-Tawḥidʼs narratives from the perspective of a single process (psychoanalysis), in which each narrative represents a fragment of the macro-narrative. 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’s mission.