Mohammed Isa Al Abbasi 
For us, Taha Abdel -Rahman is one of those looking for a way for the wig that was neglected in modern time, but with an Islamic version of a Soffian interpretation, and let us remember here the severe cry of Hedeger that modernity was immersed in the assets and forgot the existence (the entity) so it is not authentic because it drowned it in the world of things to the extent in which he neglected his true and existential questions, as it formed a subordinate and submissive For the other unknown (worry = on), which makes his presence fake and subject to the extent that he forgets his basic mission of meeting the appeal of the entity, lengthy residence with it and listening to it carefully.
The drowning in consumption and living horizontally with the world of material things without summoning the spiritual vertical world made our time suffer from a sharp meaning crisis, which pushed towards the search for ways to restore this world, but of course what is appropriate for what happened and the dismantling of the religious or the paradox in general, or to say that the return of the spirituality has become in line with the “secular” mind with a tendency (worldly). That the idea of “spiritual unconscious” that he clearly elaborated by the famous psychoanalyst Victor Franklk is discovered by the so -called “existential treatment” or “meaning therapy”, it is dug to go deeper than the instinct with the aim of completing and sometimes correcting some of the psychological analysis, so his contact with the authentic human spiritual depth, through which he wanted to overcome Freud’s reduction in religion and consider it merely an illusion He does not have the will of pleasure (Freud) only, nor also the will of strength and superiority (Adler), but these two are just two alternatives to the will of a frustrating meaning, and the will of the meaning of Frankl is: sublimation by your exit from yourself and not to remain immersed in it, towards a specific issue or a specific person … in order to achieve self, so the human engines are not instinctive but his deep engines are spiritual where the world of freedom and responsibility.
Certainly, the intentions of Frankl are not a theological, but we can know the religious person as: “Every person found an answer to the question of the meaning of life.” Safe is to forget the self and give it to a specific issue. The dilemma of the modern man is primarily in the amount of reduction that he was exposed to, for example, that we know a person by returning it to his pure biological dimensions as a “naked monkey” or just a “chemical machine” … It is what strengthens from the existential (spiritual) void and refrains from the meaning and reaches it to the bottom so the result is more anxiety and psychological diseases and undermining the enthusiasm of young people.
Victor Frankl has placed the concept of “spiritual unconscious” in its place and within a layer added to the exposed layers in modernity, as the focus of creating meaning in humans. The concept has reinstated with connotations and the horizon of modernist thinking with a tendency, not the paradoxes. Therefore, Taha Abdel -Rahman enters the assignment of those looking for meaning, such as (Martin Heidegger, Victor Frankl, Eric Frum, Huber Bonoa …) or to transfer in other words that he is one of the researchers through the entity and if it appears that it is based on the paradoxes, in order to solve a dilemma of the modern time, it is in short it is a distinct answer to the question of the meaning in an Islamic version.
When we confirm that Taha Abdel -Rahman has in turn put his hand on the spiritual unconscious (it is the instinct that carries the divine covenants of testimony and credit), to dive into it, this does not mean that people were not working with the logic of the soul throughout its long history, but he only tried to introduce the system to the concept and make it more reasonable, so that his work is somewhat similar Psychological emotional, despite the difference in the purposes, the fate and references between them, but the systematic similarity in the style of drilling, and diving to search for the hidden is the same, but that Taha Abdel Rahman refers greatly to the position of Freud to show the value of his work, which makes us, and with a kind of assertion, we compose that Taha Abdel Rahman, at least a methodological, is a thinker who fulfills the modernity project, in terms of what is calculated or not calculated, Modernity in the conclusion is nothing but the outbreak of the mysterious to the surface to be clear, or let us say that it is a self -reflux in search and awareness of the hidden and implicit structures, which our discovery has increased control and freedom. Freedom is a modern demand.
Therefore, I see that Taha Abdel Rahman is strongly subject to what I call “the dungeon [البارادايم] Al -Hadithi ”, so that all his energies have been recruited, and it is great, to clarify the significance of the soul with what is compatible with the needs of the times, but rather made this spirit, in the rank of original memory, which is the guide of the guide of humanity. He works, then, as one of the theorists of what is called the return of the soul as salvation, or let us say that he joined the great researchers about the forgotten being, and if it appears that he returns to the Islamic heritage, he draws his count, in the end he serves the modernist system, as he arises for him to “postmodernists”, including Michel Foucault, when they announced the death of a person as a free free, to say that they are just an object. It is subject to hidden structures, or multiple types of subconscious memories, so that they would have shocked modernity, which are that they discovered other reasons that liberate man, and we know that one of the rules of major scientific modernity, that spinozic idea that: Knowledge of the reasons is the beginning of liberation.
He was able to delusion that he was “killing a person” to increase his liberation, but rather his launch and spirit. Perhaps this is what happens with Taha Abdel -Rahman, from where he knows or does not know, as he searches for the structure of the hidden spirit and deepens our understanding of it and removing it in a more clear form, just like Victor Franklke, for example, the person increases liberation, because it will simply know and systematically know another engine of his engines. And a layer of dark layers.
So remains the strongest addition of Taha Abdel -Rahman, which corresponds to riding the horizon of the world thinking at this time, is the alert of the modernist man to the fact that he neglected the spiritual memory and stopped at the emotional, subconscious and instinctive memory only, and it is all related to the soul, and the soul tends towards possession, and possession is the cause of man’s ravages, as the love of possession is the great woman since the death of Abel. As for the spiritual memory that a person fell in forgetting, it is related to credit where the ownership is, but only to act in things and use them as deposits that will return to its owner, glory be to Him, so it is the path of liberation, it is the salvation of humanity.
For us, Abd al -Rahman is deepening the concept of “spiritual unconscious”, which is the concept that Victor Frankl has already addressed. Abd al -Rahman, he re -consideration, from where it was not counted, for a layer of human memory, so he was a servant of modernity.
