پروانه عروج نیا

It seems that the attitude of man towards nature, the physical world and the environment is the root of present environmental crisis. Considering the comprehensive presence of religion in all aspects of past traditional societies lives, it is obvious that to understand the relationship of man and nature, therefore to determine his attitude in each religious tradition, one has to reconsider the teachings which are commonly found in religious texts and shape the spiritual paradims. The present paper tries to look for such teachings considering the importance of the prosperity of land and emphasis on protection and preservation of water, plants and animals in the Gathas of Zaratostra, new Avesta, and other important Zoroastrian texts such as DÊnkard, Minouye Kherad, and Shāyast nāshāyast. It also tries to analyse the relationship of man and nature through the laws and regulations in these texts which can affect the environment directly or indirectly, and to give a wholistic view of the attitude of the Mazdeans towards nature. Furthermore, this paper is going to consider the views of religious man, and general affects of the function of faithfuls on environment through a new look on these texts and Zororastrian cosmology.

Iranian ancient wisdom ( Hikmat) literature , mostly appearing in Avesta and some of Andarz-namehs, represents a Weltanschaung which encourages righteousness and goodness in thought, speech and conduct and also depicts the world as a battlefield between good and evil. This world-view fosters those who try to improve their own conditions as well as the one of the world by following the morality of jawanmardi (Fairness)/Pahlavani (chivarly). The present article tries to clarify the antiquity and influence of this world-view and its relationship with the chivalrous morality(ayeen jawanmardi) through historical and literary evidence before and after Islam.

Hikmat (Iranian ancient wisdom), which mostly appears in Gahan- the primary collection of sacred songs of Zoroastrianism- leaves traces in some of Andarz-Nameh-a kind of literature containing advice and orders for gaining right behavior- has unique characteristics. The most important feature of this wisdom is a kind of intellectualism which subjectively leads to inner happiness, and man's quest for a joyful and peaceful life in this world (Giti) as well as in the other one (Minoo), and objectively brings about truthfulness, beneficence, good reputation, and in all prosperity in the world. Traces of this worldly wisdom have, to some extent, remained in the works of some writers and poets until the 5th century. The present article tries to describe the principles of this intellectualism in Iranian ancient wisdom and its relation to happiness, its consequences and impact on Iranian culture in Islamic era.

#Ayyārī is a very old Persian cult that closely linked to the middle class people in Iran. Some of the #ayyārān, under the impact of ascetics (zāhidān) from various sects and religions, including Islam, developed #ayyāri into javānmardī (or futowwa). Afterward, there was a mutual impact between Sufism which spread in Iran in 4th and 5th AH and
Javānmardi. Sheikh Abul-Hassan Kharaqāni, who apparently was close to javānmardi, became familiar with Tasawwuf, and later on, he was considered as a member of Sufi orders by Sufi authorities. In the present article, after a brief introductory description of javānmardi, Kharaqāni's sayings in the works attributed to him is studied as well as
the reports of Sufi sources about him. Then the relationship between Kharaqāni and javānmardi is discussed along with a debate about what he understands from javanmardi. Finally, the article tries to conclude whether Kharaqāni should be seen as a religious mystic
among javānmardān or as a mystic among Sufis.

Among the significant features of Shia theosophy is commitment to Sharia, attaching significance to Wilaya and Imamate and combination of rationality and intuition as well as lack of dependence of chains of mystics. The followers of this theosophy consider their mentors as the disciples of the teachings of the Infallible Imams and inheritors of the spirituality of the Prophet (PBUH) of Islam. They use such titles as divine scholar, divine sage and Gnostic of God, and hence call their teachings theosophy not pure philosophy. The present article is an attempt to introduce the viewpoints of Imam Khomeini as an example of such a sage or theosophist. In the next step the differences between theosophy and mysticism or Gnosticism are discussed. Also the unique features of Imam Khomeini's theosophy, that is, attention to political affairs and his epical approach and its reasons are illustrated.