
اولین باری که روایت: ((در آخرالزمان مردها شبیه زنان و زنان شبیه مردها می شوند)) را دیدم مانند اکثریت قریب به اتفاق آدمها، تحلیلی که داشتم در حد موی سر و ابروی و لباس و سر و وضع بود! هیچگاه نیز عمق این پیش گویی را درک نکرده بودم تا اینکه با ادبیات ((مردِ مرد)) رابرت بلای و ((ژرفای زن بودن)) خانم مورین مورداک و سفر قهرمانی زن و مرد آشنا شدم. چند روز قبل شنیدن جمله ای از پدربزرگ یونگ که در دوره صوتی ((رابطه زن و مرد)) سهیل رضایی شنیدم باعث شد توقف روانی داشته باشم!
مفهوم آن عبارتِ عمیق این بود:
که مردها برای مرد شدن! باید سفر کنند و زن ها برای زن ماندن، باید زن بودن خود را بپذیرند.
بلافاصله ((بودن))، ((شدن)) و ((داشتن)) به عنوان سه وضعیت مهم روانی، ادویه بار، با این طعام لذیذ ترکیب شد! (۱)
بعد از این توقف روانی طبق معمول چراغ های متعددی، یکی یکی در ذهنم روشن شد که شاید پررنگ ترینِ آن فصل آخر کتاب انواع مردان خانم شینوا بولن بود که تنها راه نجات را، یادآوری کهن الگوی متیس (به عنوان خرد زنانه) از درون زئوس (نماد پدرسالاری) بود. (۲) شاید تاکید بر این مهم که فمینیست یک جنبش با منشا پدرسالارانه بوده است تکرار مکررات باشد اما آنچه در اینجا می خواهم بر اساس نظر شخصیم توضیح دهم این جابجایی زن بودن و مرد بودن است. پس از حذف متیس و ظهور آتنا به عنوان دختری که بدون نیاز به مادر و از یک نظام کاملا پدرسالارانه متولد شد کم کم، ((زن بودن)) به عنوان چیزی فروتر از ((مرد بودن)) تلقی می گردد و زنان این گروه شخصیتی که امروز جمعیت بزرگی از زنان مستقل را شامل می شود نیز به این موضوع دامن زدند. در کنار این نابرابری و عدم توازنی که روز به روز در نظام های پدرسالارانه قوت گرفت، گروهی از زنان که داعیه دار عدالت و برابری با مردان با رویکردی متفاوت با ((آتنا)) ها، شروع به رقابت با مردان کردند. این گروه که طبقه بندی یونگین ها آنها را ((آرتیمیس)) نام گذاری می کند، اگرچه ظاهراً در نقطه مقابل آتنا ها قرار گرفتند اما در باطن کاملا به تقویت نظام پدرسالارانه کمک کردند. ظاهر این گروه اگرچه ضدمرد است اما در باطن با همذات پنداری با مرد بودن و رقابتهایی که قرار است نتیجه آن برابری یا توفق بر مردان باشد، تنها بر اصالت سفر مردانه تاکید می کند. جالب آن است که سومین گروه زنان مستقل ((هستیا)) است که او شکل سوم رقابت با مردسالاری را انتخاب می کند! ترک میدان! (۳) و گروه چهارم ((آفرودیت)) است که به مانند گروه سوم اعضای اندکی دارد و سرکوب شده ترین انرژی در زنان است. (۴)
آنچه در این مقال می خواهم به آن اشاره کنم نتیجه این اتفاقات است. حاصل ظلمی که پدرسالاری در نظام هستی ایجاد کرده است، پسرانی است که از مرد بودن خود (۵) شرمسارند و تمام تلاش خود را برای مرد نبودن (۶) و نجات مادر(۷) به کار می گیرند و نتیجه بارز آن مردان نرمی است که تمام مردانگی خود را برای جبران آنچه به صورت تاریخی بر زنان و یا عبارت بهتر مادران آنها گذشته است به آنها یا همجنسان واگذار می کنند و بر علیه پدران خود روانا آشوب می کنند و با ((مردانگی)) به طور کل وداع می کنند از آن سوی زنان نیز برای انتقام این ظلم تاریخی بر علیه ((زنانگی)) (۸) تمام قد می ایستند و نتیجه بارز آن قیام بر علیه ((زنانگی)) است که نتیجه آن قیام روانی بر علیه مادران شده است. در این نظام بلبشور جهانی مردانی که از مرد بود استعفا داده اند را داریم و زنانی که از زن بودن!
برای ارزش داوری این نظامِ به زعم من کاملا دگرگونه شده – یا بر اساس ادبیات دینی اغوا شده (۹) – کافی است میزان رضایت حتی گروهی از زنان که در موفقیت در بالاترین پله ممکن نشسته اند، همسران آنها و فرزندان را بسنجیم. امیدوارم از این نوشته بازگشت به نظام پدرسالاری به عنوان نظام احسن نتیجه گیری نشود. نظام احسن به زعم من قرار گرفتن زن و مرد در جایگاه واقعی خود است که خالق حکیم برای آنها درنظر گرفته است و تنها راهی که امروز می شناسم آشتی روانی زنان با مادران خود و مردان با پدان خود است. و در این خصوص پیش از این نوشته ام و شاید تجربه نصف و نیمه ام در این خصوص اندکی روشنگر باشد: شنیدن داستان زندگی آنها، قرار دادن آنها در جایگاه یک انسان نه یک اسطوره، پذیرفتن نقاط ضعف آنها در برابر نقاط قوت آنهاست که به زعم من نیکی با پدر و مادر که جز مهمترین وظایف اخلاقی و دینی نیز گنجانده شده است در این شکل می تواند دست یافتنی تر و از آن مهمتر به دور از خشمی باشد که بسیاری از کسانی که فقط برای انجام این دستور بدون درک عمق آن بی شک دچار آن می شوند. (۱۰) شاید بازگشت از راه اشتباهی که رفته ایم ما را به جایی برساند که زن و مرد در جایگاه واقعی خود هیچ فروتری یا برتری بر دیگری را تصویر نکنند و با این جایگاه یابی، شاید رسیدن به آنچه برای آن خلق شده ایم نه دور از دسترس و نه پوچ به نظر برسد.
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پی نوشت:
(۱) تحلیلهای کهن الگویی، بزرگترین حسنی که دارد این است که اولا می تواند به سادگی از آلودگی های معمول که خصوصا در مفاهیم مرد بودن یا زن بودن به مرور زمان و به زعم دینداران که من نیز به آن معتقدم با اغوای شیطان، کاملا دچار آن شده ایم، پاک شویم و ثانیا به ما امکان پیش بینی و تحلیل عمیق و کاملا روانکاوانه می دهد. به زبان غیرفنی، کهن الگوها، اسطوره هایی هستند بسیار قدیمی که در قالب آنها می توان به تحلیل روان اقدام نمود. برای مثال یونگ شخصیت های گوناگون را در قالب ۱۵ انرژی که به زندگی ایزدان کوه المپ مربوط است تقسیم بندی کرد که هر چه در آنها مداقه بیشتری می شود، قابلیت پیش بینی پذیری ای که این دانش به ما برای امروز روزمان می دهد حیرت بیشتری می آفریند. بر خلاف نظر آنانی که هنوز با عمق این گونه روش ها آشنا نیستند و تحلیلهای این متدولوژی را ساده انگارانه، جبری و خطی و گاهی ذوقی! قلمداد می کنند با توجه به قدرت پیش بینی کنندگی این روش می توان آن را در عداد روشهای علمی گنجاند.
(۲) متیس همسر اول زئوس بود که با حقه ای که زئوس به او می زند او را کوچک می کند و می بلعد و جذاب تر آنکه پس از این هضم، آتنا، از سر زئوس متولد می شود و این دختر، به عنوان نماد دخترانی که پدرسالاری و زندگی بدون مادر را به رسمیت شمرده اند هیچگاه احساس نیازی به داشتن مادر نمی کند. متیس با اینکه نقش بسیار مهمی در تولد تمامی کهن الگوها داشته است – او داروی تهوع را ایجاد می کند تا تمامی خدایان که توسط کرئنوس بلعیده شده بودند، بازتولد شوند- اما در اسطوره ها آنقدر کمرنگ است که اثری از آن نیست! و عجیب تر از همه این اساطیر این است که آتنا در داوری اسطوره ای پاریس به نفع مردان رای می دهد!!
(۳) هستیا خواهر زئوس است و جز خدابانوان است اما بعدها که دیونوسوس ارتقا می یابد و در غیاب او جای او را غصب می کند او هیچ اعتراض نمی کند و سکوت می کند
(۴) برای توضیح بیشتر در خصوص آشنایی با این طبقه بندی ها مراجعه کنید به کتاب نمادهای اسطوره ای و روانشناسی زنان خانم شینوا بولن – ترجمه خانم آذر یوسفی. البته فصل آفرودیت در این کتاب حذف شده است!
(۵) حداقل در اعماق روان خود
(۶) که آن را اشتباها مترداف با شبیه پدران خود بودن می گیرند
(۷) که معمولا امکانپذیر نیست و به شکلهایی مانند نجات همسر خود، دختر خود و یا گاهی نجات تمامی زنان با شغلهایی مانند مشاوره، فعال حقوق زنان و … نمود خارجی می گیرد
(۸) که آن را اشتباها مترداف با ظلمی که نظام پدرسالارانه به دلیل ضعف اصناف آنها به آنها روا داشته است می گیرند
(۹) کافی است ریشه لغت ((اغوا)) را در قرآن جستجو کنید. مهمترین آن، آیه ۸۲ سوره اعراف است که شیطان به عزت خداوند – که نشاندهنده پیروزی اوست – قسم می خورد که همه را اغوا (حقیقت را دگرگون می کنم) جز مخلَصین!
(۱۰) در ذیل این تئوری می توان عدالت – به معنای قرار دادن هر چیزی در جای شایسته خود – و نه البته تساوی زن و مرد را به خوبی توضیح داد.
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