Methods of treating suspicion

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Ways of countering with suspicion Without ethic, the plan of a healthy society is defeated

Now that the meaning of forbiddance of suspicion is made clear, it is the time of referring to the methods of treating it.

As we have repeatedly said, we shall always seek the way of treating mental, physical and moral diseases in the causes of their appearance.

On this account, considering the discussion we made in respect to the sources and factors of suspicion, we conclude that:

1- For removing suspicion, first of all we shall engage in correcting ourselves so that if we compare the others with ourselves, it does not cause assuming them vicious and evil doer, and also when we are correcting ourselves, we shall remind always this point to ourselves that it is not correct to assume the others like ourselves. They may possess mentalities much superior and better than us. We shall pay attention that self-comparison which may be one of the aspects of man's self-love, has no logic and scientific foundation, and should not be considered as the basis of our judgement about the others.

2- We shall purify our environment which may be the source of our suspicion and mistrust, and leave off association with the evil doers which may be the source of suspicion on good doers, and note that such poisonous associations, in addition to their other numerous disadvantages, darken the environment of our mind in evaluation of personality of others, and lead us to great mistakes in identification of individuals. These mistakes not only cause moral and spiritual losses, but also deprive us from exploitation of mental and moral resources of competent individuals due to suspicion.

If our educational environment in the childhood has been unhealthy in this respect, we shall wash away the effects of childhood period from our mind through suggestion and studying the conditions of good doers, and association with the pure persons, for compensation of the suggestions causing our present pessimism.

3- We shall regularly envisage the individual and social losses of mistrust and the great dangers threatening us and the society in this way, and repeatedly remember the previous discussions which we had in this respect, and consider this reality that if mistrust is temporarily effective in relieving our sense of vengeance or selfishness, and creates a false transitory peace in us, it has also irrecoverable losses for us which are not comparable with its assumed advantages.

4- If the source of our suspicion and pessimism is moral deviations of others, malice and selfishness, justification of our evil deeds and escaping the chastisement of conscience, we shall become aware of these sources in our mental analysis, and transfer these factors from the mind's unconscious stage to conscious stage.

Since this point is very important in treating moral deviations that when incentives from mind's unconscious stage influence on the deeds and thoughts of man, we shall transfer them to conscious stage through psychoanalysis. It has a deep impression in improvement of our status, and pay attention that this issue is greatly discussed and concerned in the present psychoanalysis.

 

 

 

 

 

Reminder

At the end of discussion about suspicion, it is noteworthy that suspicion and mistrust is logical only when majority of individuals are deviated and corrupted in an environment. In such case, one can not have good opinion on the dubious person based on probabilities; because the possibility of corruption about each person is more, but it should be notified that in such environments too, man shall not take into consideration his suspicion save in what is concerned with precautionary aspects. In other words, while observing necessary precautions, one shall avoid affectation to the deeds with the savour of suspicion and mistrust on the individuals, and this possibility should never be neglected that the suspected person may be one of the righteous minority of the society, and this attitude should be restricted to those vices which have involved majority of society. But, in other cases, good opinion should be completely observed.

The famous tradition narrated from Imam Ali A.S. may refer to the same reality, where it says:

«اِذَا اسْتَوْلَى الْفَسادُ عَلَى الزَّمانِ فَاَحْسَنَ رَجُلٌ الظَّنَّ بِرَجُل فَقَدْ غَرِرَ».

When corruption breaks out at a time, good opinion of individuals to each other causes being deceived.(1)


1- Majlessi, Beharol Anvar, 197/75, narration 18

 

 

 

Ways of countering with suspicion Without ethic, the plan of a healthy society is defeated
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