تحلیل مقایسه ای وجود از منظر یاسپرس و مولوی: از اگزیستانسیالیسم تا عرفان ایرانی

Introduction

This study offers a comparative analysis of Karl Jaspers' existential philosophy and Rumi's mystical thought concerning existence, suffering, and human transformation. It aims to identify conceptual convergences and divergences between Western existentialism and Iranian mysticism, exploring the possibility of dialogue between these traditions and extracting their psychotherapeutic implications. Both thinkers adopt a non-reductionist view of human existence, emphasizing its spiritual dimensions. Jaspers, critiquing scientific positivism, emphasized Existenz as specifically human existence, while Rumi, within Islamic mysticism, viewed humans as capable of transcending material existence toward union with absolute Truth. The research addresses how theoretical capacities of both traditions can enrich existential and meaning-centered psychotherapy.

Research Background

Previous comparative studies have demonstrated significant parallels between Rumi's thought and existentialism. Javanpour Heravi (2017) identified existentialist themes of individuality, faith, and existential concerns in Rumi's works. Blackham (2012) characterized Jaspers as inviting reflection on existential conditions and emphasizing boundary situations. Nawali (1994) showed that Jaspers' existentialism possesses a transcendent, meaning-oriented dimension enabling dialogue with religious traditions. Talieh Bakhsh and Nikouei (2017) examined knowledge and boundary situations in Rumi's Masnavi, revealing meaningful affinities with existential concepts. However, previous research has rarely linked these concepts to psychotherapeutic implications and behavior change models, indicating a clinical application gap.

Methodology

This research employs a descriptive-analytical method with a comparative and interdisciplinary approach. Perspectives of Jaspers and Rumi were examined through primary text analysis and authoritative scholarly research, focusing on fundamental concepts: Existenz, boundary situations, suffering, meaning, and ways of living. The research corpus includes Jaspers' major works (Philosophical Autobiography, General Psychopathology) and Rumi's mystical texts (particularly the Masnavi-ye Ma'navi). Data analysis utilized conceptual analysis and comparative juxtaposition: key concepts were extracted from both thinkers, categorized by semantic similarities and differences, and compared. The interdisciplinary approach connects philosophical and mystical discussions with contemporary existential psychology. To extract therapeutic implications, conceptual findings were correlated with Yalom, Rollo May, and Prochaska and Norcross's Stages of Change model.

Discussion

Jaspers' thought, emphasizing Existenz, views human existence as open, incomplete, and engaged with boundary situations, actualized through suffering, choice, and awareness of existential limitations. He distinguishes three spheres: objective being, human existence (Existenz), and Transcendence. Confronting boundary situations (death, suffering, guilt, failure) leads to existential self-awareness. Rumi views existence realization not through independent individuality, but through spiritual wayfaring from the particular self toward fanā fī Allāh (annihilation) and baqā bi-llāh (subsistence). In Rumi's worldview, true existence belongs exclusively to God; humans achieve spiritual awakening through suffering.

Comparative analysis reveals shared aspects: primacy of individual self-awareness, value of lived inner experience, distrust of purely discursive methods, and rejection of rigid systematization. Profound differences exist: Jaspers depicts a God beyond human grasp, viewing faith as individual and unmediated; Rumi is God-centered, regarding human perfection as annihilation in divine will. Jaspers regards freedom of choice as essence of human existence; Rumi situates human freedom within divine will, defining true freedom as liberation from selfishness.

Practically, boundary situations correspond to existential anxiety in therapy—aiming not to eliminate anxiety but facilitate authentic confrontation. Suffering in Rumi's thought aligns with meaning-oriented approaches. Perspectives of both thinkers link to May and Yalom's existential psychotherapy, emphasizing the courage to be, acceptance of anxiety, and meaning creation. Prochaska's Stages of Change model serves as a complementary framework for psychological change, correlating with Rumi's spiritual wayfaring and Jaspers' existential transformation.

Results

Key concepts—boundary situations, existential anxiety, openness in Jaspers; suffering, fanā, awareness, wayfaring in Rumi—share an emphasis on conscious confrontation with suffering and existential transformation. Suffering in both perspectives is not merely damage but grounds for growth, self-awareness, and meaning reconstruction. Practically, integrating ontological concepts with existential therapy models enables extraction of clinical implications. Confronting boundary situations, meaning-ascription to suffering, and reconstructing existential identity serve as core intervention axes. Prochaska's model shows crisis awareness (boundary situation) equates to contemplation, decision to change attitude and create meaning to preparation, and movement toward authentic life to action.

Final Conclusion

Despite belonging to heterogeneous intellectual traditions, an implicit dialogue between Western existentialism and Islamic mysticism concerning human existence is possible and fruitful. Jaspers' emphasis on conscious confrontation with existential limitations and Rumi's emphasis on inner transformation through suffering can be complementarily reinterpreted within existential and meaning-oriented psychology. This enables contemporary humans facing emptiness, identity fragmentation, and existential anxiety to access theoretical models for deeper self-understanding and personal transformation. The dialogue between Western existentialism and Iranian mysticism offers both theoretical value and enrichment of contemporary therapeutic approaches. However, fundamental differences in ultimate ends exist: Jaspers seeks authentic self-being and reconciliation with the Transcendent through personal faith; Rumi seeks dissolution of human existence into divine Being. This distinction represents the divergence between existentialism and Iranian mysticism in answering the perennial question of existence's meaning. This dialogue can help bridge the gap between modern humans thirsting for meaning and the rich treasures of traditional spirituality.

Keywords: Existence, Existential Suffering, Existentialism, Rumi's Mysticism, Existential Psychotherapy