آشتی با خویشتن؛ بازخوانی راهکارهای مواجهه با بحران «خلاء صلح با خود» در پرتو آراء جوادی آملی

Contemporary man is facing a profound crisis that can be called the "vacuum of peace with oneself"; a situation that is not limited to psychological levels or temporary emotional disturbance, but is rooted in the deeper layers of man's existence and his relationship with truth, meaning, and purpose. This crisis manifests itself in diverse experiences such as alienation, spiritual confusion, existential anxiety, a sense of emptiness, and an inability to live authentically, and gradually undermines the individual's inner coherence, lasting peace, and spiritual identity.A significant portion of modern Western approaches, especially existentialist-based psychotherapy, analyze these tensions solely within the framework of human experience disconnected from meaning and propose mainly psychological solutions such as accepting bitter realities, creating personal meaning, self-authenticity, courageously confronting anxiety, etc. Despite some practical efficacy in reducing symptoms, these approaches often lack the ability to explain the ontological, teleological, and epistemological roots of "peace with oneself" because they fundamentally lack a divine, nature-centered, and monotheistic perspective on humanity and the world.Therefore, although therapies based on them can alleviate some of the suffering on a psychological level, they often fail to treat the fundamental crisis of "peace with oneself" in its original and lasting meaning - that is, the return of man to his existential truth and establishment in the right relationship with the origin and destination.The present study, using a rational-philosophical method and systematic conceptual analysis, has reviewed the strategies for confronting the crisis of "(the vacuum of peace with oneself)" in light of the intellectual system of Ayatollah Abdullah Javadi Amoli. It has attempted to present a systematic picture of the concept of peace with oneself and the mechanisms for its realization by extracting ontological, anthropological, and ethical foundations in his interpretative, philosophical, and mystical works.The sources used include thematic analysis of Quranic verses in Tasnim interpretation, philosophical works based on transcendental wisdom, ethical writings related to the Great Jihad, discussions of self-knowledge, levels of self, spiritual health, as well as discussions on the purpose of creation and meeting Allah.According to the research findings, in Ayatollah Abdullah Javadi Amoli's intellectual system, human alienation is not an independent psychological disorder, but rather the consequence of a break with the "divine nature" and forgetting the truth of man; a nature that leads man to his existential truth, to goodness, meaning, and servitude, and calls him from within to his true self. When a person distances himself from this truth, his true self is hidden behind false identities, unstable desires, and changing desires, and the result is inner disintegration and the experience of alienation from himself.Spiritual confusion also occurs when a person remains unaware of the purpose of his creation and the path to "meeting God." In this situation, his life loses its coherent and purposeful formation and his life is reduced from the level of rational and spiritual life to the level of instinctive or emotional life. Existential anxiety, in this explanation, is not simply the result of the meaninglessness of the world, but rather the result of distance from God, a lack of trust in the wisdom of the system of existence, and a denial of man's existential relationship with the Supreme Source. In other words, deep anxiety is a sign of a disruption in the system of meaning and the system of monotheistic trust.In the face of this crisis, the thought of Ayatollah Abdullah Javadi Amoli presents a set of internal, epistemological, and ethical strategies for achieving peace with oneself. The most important of these mechanisms are: "Knowing the Self" and reflecting on the spiritual identity of man; "Knowing God" as the ultimate destination of the existential journey; "Returning to Nature" through the purification of the soul and spiritual self-awareness; "Greater Jihad" and fighting against the incompatible forces of the soul; "Reason-oriented religiosity" that reconciles reason and spirituality; "Gratitude" as a mechanism for connecting with existential goodness; "Death awareness" that makes the horizon of life meaningful; "Spiritual health" based on belief in the wisdom and finality of the world; and "Quranic story therapy" that reconstructs the correct patterns of life and facing crises with the story patterns of the Quran.Furthermore, the regulation of the lustful, angry, and delusional powers in the light of moral moderation and rational conduct plays a fundamental role in restoring inner peace and the integrity of the personality. The sum of these factors returns a person to his "true self" and provides the basis for lasting peace with himself.