مجله عرفانیات در ادب فارسی (ادب و عرفان)
پیاپی 4 (پاییز 1389)

Self-praising is a blameworthy behavior in the areas of disposition and morality. It is accepted and permitted only in art and artistry. Many well-Known poets including Khaghani, Anvari, and Ghazaieri Razi own praising works that have not caused their greatness to be reduced, but rather have increased their fame, as poets. The Persian sonneteers, especially those in the 6th century, making the plain of speech their own arena and challenging riveals, they rest on the peak of literature. Reproaching is another style of the speech via which abasing himself against the holy phenomena, the poet honours himself. Self-reliance and self-love are the source of the poet’s artistic manifestation.

Although some critics blamed the Sufism for having common stages of evolution with Islam and the Qoran verses, but, in fact, most of their thonghts and actions is accompanied by the oral elements and basis more than any other ways, which result in finding the strong documentations for ideological explanations and mental anylysis. Honestly speaking, no reactions in the mental or visual evolution of the Sufism all over the Islamic world from India, China to Africa and Europe can reach the inner belief except it is approved by a strong verse or tradition in Islam. The most prevailing of the Sufism miracles such as flying or walking on the water, display the invisible food, changing the thing to gold or silver, break the natural and original rules and laws of the world of limited goals of human being, must be found in all the religious books, too.

In this article attempt has been made to investigate the elements of the story of lion and prey in Mathnavi, the first book, and compare this story with its original version in Kelileh and Demneh. The results of this study indicate that Moulana is not a mere imitator although he has barrowed the story from another source, but rather he has added some elements to the story, which has made it not only prettier, but has caused it to be closer to the modern stories. The elements of the story dealt with in this article are point of view, character and characterization, dialogue, local color, time and place, crisis and climax.

Of the matters and discussions, being at the top of all matters and seen everywhere in Golshan-e Raz, which has been considered as the most important gnostic matters, is knowledge and thought to gain the essentials of love and truth. Gnostics such as Mahya-al-din Ebn-e Arabi believe that there are a lot of ways to gain knowledge of truth. We can point to two highways in gnostics and especially in Golshan-e Raz. One of the ways includes reasoning, wisdom, and philosophy; the other one being knowledge, intuition, gnostics and love.

In simple words, qabz and bast refer to the inner state of the mystic at the very moment; it is called bast if he is blithe and happy, and qabz if he is in distress and gloom. Moreover, vaqt (=the present), according to mystics, is the very moment in which a human being is living and, thus, they liken it to a sword. Just as a sword cuts an object into halves, so vaqt separates whatever comes before and after it; that is, one half from the past and one half from the future. Consequently, vaqt is a moment and the very momentary state of a human being. Mystics have said much about the meaning and the how of these states and particularly of qabz and bast which are considered among the most fundamental concepts of Sufism. The present paper presents and examines some of the most important and completes definitions as well as the characteristics of qabz and bast which can be observed in the sayings of prominent mystics.

"Attractivenees" and "Attempt" are two fundamental concepts of mysticism and Sufism. Concepts found in all religious sects and religions are related to their thought and culture. Many persons consider the attempt of wayfarer as genuine in the spiritual path and state that if there is no special regard of God, no attempt is done and if any attempt is made, it fails. Attar, the greatest Muslim poet, and mystics have concerned the matter in their works well. Attar, who is regarded as the teacher of Moulavi, always invites the wayfarer to attempt and his mysticism is a moderate mysticism and does not abort the duty and attempt from the shoulder of wayfarer for ever.

"The process of individuality" is of Carl Gostav Jun’s idioms and illustrates the man’s attempt to reach the independence and the individual’s identity. The attempt starts from childhood and man fights with the internal forces to reach the homogeneity and sameness. The important subject is that the form and the process of stories, which contain many archetypes, have much similarity to the archetype in process of individuality. In Firouz Shah’s Darab Nameh the hero of the story went on a long trip following the daughter of the king of Yaman. He encountered lots of obstacles both natural and supernatural such as the monsters and witches. Accordingly, we study Firuz Shah and his fights to gain the Yaman princess.The Iranian prince’s trips can be a generalization of an internal trip for self-developpment. The purpose and the obstacles of the way can support this theory.

The philosophic - gnostic aspect of Pantheism is the problem that philosopheres and gnostics, throughout the world, discuss and speak about. Attar-e-Neyshabouri from the east world, with poetic and gnostic language, and Baruch Spinoza, from the west world, with Philosophic and reasonal language, are the sample of pantheist scientists. In the works of Attar the trace of Pantheism can be seen and Spinoza's argument is based on this idea. The author in this work has attempted to explore the theory of pantheism in the works of the two scientists