Document Type : Original Article
Authors
1
Assistant Professor, Faculty of Theology, University of Tehran (Farabi Campus), Tehran, Iran.
2
Master student of religions and mysticism, University of Tehran, Iran. Master of Public Administration, Public Management Training Center, Tehran, Iran.
3
Master of General Psychology, Research Sciences Branch, Islamic Azad University, Tehran, Iran. Master of Public Administration, Public Management Training Center, Tehran, Iran.
10.30510/psi.2022.339581.3401
Abstract
Humanistic mysticism and psychotherapy have theoretical and practical issues for human growth and development. We have been in the form of three pillars and dimensions: a) mysticism and humanistic therapist, b) guide and therapist, c) seeker and therapist. After examining and applying the theoretical foundations, according to the proposed elements, the similarities in the first part include: the subject of man, self-creation and his inner self, achieving unity and inner peace, knowing man, the importance of the past and experiences, perfection of love and affection, removing anger and resentment The length of the self-improvement process and in the second part, the importance of an informed and experienced guide and the need for effective communication. In connection with the distinctions of the first part, the duality of the value of mysticism and the universality of psychotherapy, the roots of mysticism in transmission and psychotherapy in reason. In the second part, considering the old man as a conduit of divine grace and the psychoanalyst as a therapist, the divine duty to consider guidance and arrest for the old man and the benefit for the psychoanalyst, the impossibility of changing the old man and the guide as opposed to the therapist, sanctifying the guide and seeker. The professionalism and rationality of the relationship with the psychoanalyst. In the third part, considering behavior as the duty of every Muslim and paying attention to God's pleasure in every action instead of its therapeutic aspect.
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