مجله عرفانیات در ادب فارسی (ادب و عرفان)
پیاپی 32 (پاییز 1396)

This paper attempts to close poetry and architecture, two aspects of the art‟s forms from view point of mysticism. The central question is that: "what extent mystical concepts of Iranian architecture correspond to those of Persian poetry?" The most important aim of this study is to determine the common characteristics of poetry and architecture of Iran and their approaches for transporting spiritual concepts. In this regard, for the purpose of clarification of the issue, the poetry of Ferdowsi, having power of visualization and the then more ability to connection with architecture, has been analyzed. The research method is comparative analytical and the result is that it has been used of apparent elements to express esoteric concepts both in Ferdowsi poem and Persian architecture. In this way, it has been used of techniques such as the making space, picture, comparison and story. This can take place in the mind in Ferdowsi poem and it can be made in real space by means of shapes, colors and material in architecture.

The paradox or paradoxically is one of de familiarization practices. Paradoxically is that mystical poetry, characteristics of Persian poetry too, including mystical lyrics poetry Imam Khomeini (RA) as well as a special place. In addition to the arguments of reason and logic in his character, highlighted by examining their poetry, the other aspect of the highlights of her character becomes apparent. He as a mystic to express profound experience of a religious, linguistic but paradoxically does not so the audience was accustomed to his literary pleasure and met expressed their intention cope. This article is intended to after the manner of cross-sectional images of buildings paradox, the Court of Imam Khomeini, reviews and links exponential contradictory concepts pains in his mystical poetry.

One of the most significant and beauteous topics in Islamic Mysticism is “Jala “ and “Estejla “ and their perfection. With Ibn Araby brilliance, despite his conciseness, these two terms had been studying by the gnostics, God is the knower of own and sees himself in himself without any requirement to the others, and[while] be immersed in his perfection of glory. However since he is absolute perfection and constantly emanation, the universe is theophany of him and he has outwardness in objects. The outwardness of God in things is named “Jala”. as that, God sees himself in himself, he tends also to see himself in others, therefore he creats universe until he observes himself in manifestations, that is named “Estejla” . Estejla completely is appeared in anthropos teleios(perfect man) abode. After Ibn Araby the first mystic that deal with and explain this topic, was “Ibn fnary”. He investigated them in several part of “Mesbah Al‟ons”. Imam Khomeiny wrote several valuable interpretation in detail and explain Ibn fenary „s viewpoints in his book. So, because of importance of Imam‟s special look and interpretation, this article has been formed.

The mystics use Allegory, to explain their mystical pretense and setting them up.
In this research, after surveying the characteristics of allegory and its application in the interpretation of the material, especially the mystical material, First was discussed the topics of Njm al-Din Razi. Then, we have Explained the explanation of Najm al-Din, and Finally by bringing examples of the allegations of Najm al-din Razi in Mersad al-ebad the role of the allegory in the presentation of mystical subjects has been well represented to demonstrate mystical topics have been well illustrated..

Allegory and symbolism of animal characters have a fundamental function in literary-mystic texts. Sana‟i and, following that, Mowlana have cultivated many mystical concepts in symbolic language in the form of fable. One of these animal allegories is camel which is the symbol of “Hidden Truth”, “Divine Love”, “Spiritual Guide” and “Master of Revelation”, “Fate” and “Passions” in Hadighe Sana‟i and Masnavi Mowlavi.
At the beginning, a definition of symbol, allegory and fable and its function in Masnavi and Hadighe is presented and then fables in which the symbol of camel has been used will be examined.

One of Molavi„s psychological approaches to get maturity and perfection is individuality process. In the frame of individuality process he attempts to make a balance between his two personality dimensions i.e the conscious dimension and the external existence experience and the inconscious dimension and the internal existence experience in order to develop a perfect, self-cultivated and sophisticated man and to get a new concept to continue the life. This article studies Molavi„s personality based on Yung„s individuality process. It„s a review on the great theosophist„s directions and approaches about the quality of individuality mechanism and passing steps from the difficult pathways of consciousness to inconsciousness. Molavi is n‟t influenced by any single action or reflection but all actions get a conscious harmony with their internal center and then they find power, talent, creativity and the hidden motive and finally reach the perfection through these steps.

The interpretation of the principles and rules of the Sharia is considered to be the secret of the secrecy and the Sufis.
This custom has, in some cases, provided a basis for the excommunication, exile, and murder of the congregation by the prominent corruptors and the makers of Appearanceses, to the point where, according to some sources, Mansour Hallaj was killed more because of the change and conversion of one of these principles and Arkan Ebadi means Hajj Baitullah. The Sufism on this journey is widespread, deceptive, and unusual. We have tried to examine some of these ideas and ideas in this regard.