جستجوی مقالات مرتبط با کلیدواژه « سلوک » در نشریات گروه « ادبیات و زبان ها »

The study of lyric novel as a subdivision of lyric literature is considered as a new field of study in story criticism that its history goes back to recent decades when it was Eileen Baldeshweiler, who used the topic of lyric story in her essay (1969) for the first time and for some stories that contain the especial elements of lyric novel. After that, some other eminent scholars such as Ralph freeman and Jonathan culler have expanded the horizons of this study and thus today there are some more exact and scientific criteria for the ones who are interested in studying the domain of lyric novel. Baldeshweiler,s theory actually is specific to lyric short story but the principles and elements that she offered and depicted, can be used to novels too. Her theory includes some original main components such as poetic tone of the story, using repetitive symbols in story and emotional flux however she has taken some elements from the previous scholars, views and developed them into a component of lyric story. The component of objective correlative can be mentioned for an example. The given component has been originally raised by T.S Eliot for the first time in 1946.Based on what was said, the present essay is going to study the novel of solook by Mahmoud dowlat Abadi on based on Baldeshweiler,s theory of lyric story. In the present study, this question was answered: what elements and factors have characterized the solook novel as a modern lyric story?The results show that solook can be considered as one of the best examples of lyric novel in Persian literature because the most important features of lyric story raised in Baldeshweiler,s such as poetic tone, symbolism and emotional flux are found in it with high frequency and considerable quality. Key words: lyric novel. Solook. Mahmoud dowlat Abadi .Eileen Baldeshweiler

Taalab ( seeking) is a verbal sign that has become widely used in Islamic mysticism. In order to find out the place of Taalab in Islamic Sufism, it is necessary to consider mysticism as a system, a system that is founded on the pillars of Sharia, Tariqat and Truth. This structure of conduct, is derived from tariqat and seeking is considered the first step in mystical conduct. Therefore, seeking is an inseparable part of the structure of mysticism, and traces of it can be seen in almost all works of mysticism. But in the meantime, two great mystics of Iran, Atar and Maulvi, have spoken about it a lot and accelerated its features. In Attar's thoughts, seeking is considered the first of the seven valleys of Saluk, and thus it should be considered as one of the defining components of his intellectual system, but in the Masnavi, it is basically a system of thought in which the place of the components of Rumi's thought can be recognized. There is no data. In the Masnavi, not one wadi of the wadi is considered as a saluk, and it is mentioned in a definite place; Rather, Masnavi can be present everywhere. Undoubtedly, it is difficult to find, categorize and measure them, which is a difficult task in Attar's thought. The result of this research shows that Attar and Maulavi consider the request as the beginning of conduct and one of the means to realize the nine goals. They know the truth, the health of the soul and the happiness of human beings, the data of this project was collected by the library method and after classification, it was described by the qualitative method.

Spiritual-journey has a special position among common themes in the world’s literature. The paper explores the notion of journey in Persian and English literature. The English corpus includes The Pilgrim’s Progress as a celebrated allegorical literary work written by the eminent author John Bunyan (1678). Christian is the main character of the novel. The Persian corpus includes Samad Behrangi’s (1347) The Little Black Fish which concerns the challenges encountered by the main character in passing through different stages of the mystical journey. The works are compared based on the framework presented for the stages of spiritual-journey in Attar’s Mantegh-al-tair (i.e., language of the birds). It embraces the following seven phases: quest, love, wisdom, independence, monotheism, amazement, indigence and death. The findings have revealed that the stages of spiritual-journey are outstandingly comparable. The main rationale behind such an amazing similarity has been realized to be the fact that both works belong to the area called mystical-literature and cover the common theme of ‘spiritual-journey’.

Mystical and Seleucid concepts have many commonalities and differences between different dynasties. The specific type of thought and view of mystics on knowledge, the characteristics of the sheikh, the attributes of the disciple, the conditions of solitude, its mention and importance, observation and hearing have caused the emergence of various dynasties. This study has compared the above topics in the works of Najmuddin Kobra and Najmuddin Razi in order to understand the depth of thought of the founder of Kabruyeh.

This research has been done by descriptive-analytical method and using library and documentary studies. Al-Din is a secret.

Najmuddin Kobra"s views are considered to be very concise and simple in spite of their very detailed works. Najmuddin Kobra"s thought has not been paid much attention and Najm Kobra"s works have considerable insight that has been hidden.

What Najmuddin Kobra expresses in mystical and Seleucid discussions is scattered and by putting it together, we can realize the novelty and depth of Najmuddin Kobra"s thought and Najmuddin Razi has many similarities with Najm Kobra, but where Monastic issues arise or in controversial issues beyond the public understanding, Najm Razi is not mentioned and his thought is simplified.

Mystical stories use mental and spiritual subjects to spread awareness and spirituality. Many works have considered the movement of man towards transcendence and God under the title of mysticism or conduct; sometimes they have redefined this concept. Among contemporary female writers, Shahrnosh Parsipour is one of those who has worked in this field with a mystical point of view. One of the works of this author, which depicts the life of women with mystical features and themes, is the novel "Women without Men." In this work, the author depicts the life and behavior of women, each of whom is an example of women in different classes of society. This article examines the novel "Women without Men" by Shahrnosh Parsipour with a social and mystical perspective. The data of this research are collected by library method which is analyzed by a descriptive method.

If we consider spiritual journey(Solouk) as a set of life practices against the epistemological content of intuition (Shohoud), which is used to explain the system of existence and knowledge of the truth, then we can talk about the relationship between these two in the mysticism of great mystics such as Rumi. In this article, via adopting interpretive method, we have tried to show the way mystical characteristics of a mystic like Rumi are in accordance with his intuitive epistemological characteristics. Accordingly, we have studied various dimensions of this relationship with regard to two areas: first, the truth of intuition and second, the epistemological quality of intuition. In Rumi's mysticism, purifying the soul with practices such as devotional worship, in form of prayer and remembrance (Zekr), and following the Divine Law (Shari'a) are considered vitally important. In addition to these matters, according to the spiritual statuses of different ranks of individuals, the quality of intuition enjoys different degrees too. This claim can be supported in Rumi's mysticism by mentioning the characteristics of his mystic manners and intuition and revealing their correspondence and appropriateness. For example, in Rumi's mysticism, the piety and purity of the seeker of the path of God (Salek) is essential for connecting with the divine source of intuition, and eventually leads to the truth of intuition. Regarding the epistemological quality of intuition, the most important examples are the congruence between Rumi's rejection of permanent and essential correlation between cause and effect; his disregard for established customs and traditions; plus his non-adherence to Sufi formalism in conduct and his intuitive view that the universe is not bound by fixed and necessary causes. Another example is the correspondence between a lover’s romantic spiritual journey and the divine intuition along with the romantic will in the universe, to which Rumi has paid much attention. In fact, describing the main features of Rumi's spiritual journey and intuition and putting them in relation to each other, as an interrelated whole, would depict the congruity between them.

Spiritual journey can be considered as the most important pillar of Sufism and mysticism and as the feature distinguishing it from other religious systems. So, a great part of Sofieh teachings has been centered on defining and explicating this spiritual journey. Existence of different steps in the evolutional journey not only superficialy indicates the existence of rituals, attitudes and educational systems, but also is in depth an influence of Sufis’ ontological view (as the one who plans the journey for his followers). Therefore, the place of God and Man in the hierarchy of the being and the relationship between these two plays a crucial role in howabouts of the journey.

This research was conducted in a descriptive-analytical manner using library resources.

Shams Tabrizi is one of the influential Sufis of the middle Ages. He is also regarded as an innovative and creative mystic in areas of anthropology, theology and ontology. In many regards, for example in terms of spiritual journey he has new and innovative ideas that deserve more attention. He believes that man has fallen apart from his true place, which is Khaliftulah. Therefore, he can regain his position through doing some actions and avoiding some other actions.

Shams’ teachings regarding spiritual journey can be divided into two categories: 1) What the seeker should pay attention to on the outside and in the material life (human journey in society) & 2) what should happen in the heart and mind of the seeker (inner journey). In the first case, what is most important is the feeling of an inner need and a relationship based on love and knowledge of hijab, and te external requirement which must be observed by the seeker is choosing a guru.

Meta-analytical approaches can provide researchers with the overall results of studies which share the same themes. Adopting such an approach in the field of comparative literature can inform and set directions for future research. In the present paper, more than forty-three articles with the shared theme of ‘mystical journey’ were studied and their findings were employed to create an interconnected network of comparative corpuses. This paper mainly aims at providing comparative researchers with new avenues of research in order to come to a more comprehensive conception of the mystical journey. Despite the significance of carrying out such studies, no one, as far as the researcher knows, has adopted a Meta-analytical approach in the field of comparative literature, especially on the issue of ‘mystical journey’. Therefore, the current study is quite novel and no previous study has dealt with the mentioned subject. The corpuses include Ardaviraf-nameh, the Devine Comedy (by Dante), Seirolebad Elalma’ad (by Sana’i), Mantiq ut-tayr (or ‘Conference of the Birds’ by Attar Neyshaburi), Jonathan Livingston Seagull (by Bach), the Little Black Fish (by Behrangi), and some other comparable works. After introducing the abovementioned works and the related comparable ones, finally, the novel and potentially comparable corpuses never worked on yet are introduced to the prospective researchers.

The present study is a descriptive one conducted on the basis of library research. The main approach of the current study is meta-analytical. In such studies, after the extraction of the overall results of the studies with the same theme, a meta-analytical content is provided for researchers. In fact, it deeply informs and sets directions for prospective researchers in the field of comparative literature. To carry out the research, more than one hundred and twenty-two handpicked books and articles were studied, and some parts of them, the analytical-descriptive data and the major findings of forty-three articles were directly adopted to be employed in the analytical formulation of the discussion sub-section of the current study.

In the first sub-section, Ardaviraf-nameh, the Divine Comedy, Seirolebad Elalma’ad and the comparable works were presented. In the next sub-section, Mantiq ut-tayr and other analogous works were analyzed. Finally, Jonathan Livingston Seagull, the Little Black Fish and other comparable works were analytically explored.   3.1. Ardaviraf-nameh and the comparable works Sadrzadeh (2002) in her article has comparatively analyzed four mystical journeys, namely Ardavirafnameh, the Divine Comedy, Royaye Sadeghe, and Resaleye Amorzesh. She has concluded that the common theme produced by the authors of the four works had been affected by the society wherein they lived. Ujaq Alizadeh (2007) in a paper entitled ‘the ladder of the mystical journey’ has referred to the study conducted by two great researchers who had evidently proved the inspiration of Dante in His writing of the Divine Comedy from Islamic resources, especially Me’rajnameh. Azar (2008) has proposed two works as the main inspiring resources for Dante: ‘Merjnameh of Prophet Mohammad (PBUH)’ and ‘Ardavirafnameh’. Mohammadi and Nazri (2008) in their joint article have referred to the similarities and differences between the two works: ‘Ardavirafnameh’ and ‘Resaleye Amorzesh’. Mentioning the similarities between ‘Ardavirafnameh’ and ‘Resaleye Amorzesh’, Amini Lari and Mirqaderi (2012) pointed out that Khayyâm (in composing his Robaiat), Dante (in writing his Divine Comedy) and Milton (in writing his Paradise Lost) have all been inspired by Resaleye Amorzesh. Hejazi (2010) is of the opinion that the similarities between the Divine Comedy and Seirolebad Elalma’ad lie in the fact that Dante had been familiar with a translation of Seirolebad Elalma’ad. Ziaoddini and Farrokhnia (2013) have comparatively studied Resaleye Amorzesh and Seirolebad Elalma’ad and found that both works are on the basis of Islamic-Mystical concepts, especially the Holy Qur’an.   3.2. Mantiq ut-tayr and other analogous works On the basis of what Foruzanfar (1970) has found in his research, Attar, in composing his Mantiq ut-tayr, had been inspired by Avicenna’s Resalato Altayr.  Noori and Beiranvand (2018) have made a comparison between the stories of birds in Mantiq ut-tayr and Ulysses in Homer's Odyssey and have referred to a lot common themes between the two stories. The researchers did not make any claim that Mantiq ut-tayr was inspired by Ulysses. Afrouz (2017) in his article has analytically compared the spiritual journey stages in the works of Attar and Schmitt. According to what the researcher has found, the hero in the two stories (i.e., Oscar and the Birds), are comparable. The reason behind such a similarity was found by Afrouz to be the religious background of the two authors. Salimi Kouchi and Ghassemi Isfahani (2020) have made an intertextual study of Mantiq ut-tayr’s seven stages of love in the man-trunk and his traveler by Andrée Chéd. The researchers have found that the themes of the two works are quite analogous. Mobarak and Hamani (2011) have pointed out that the Holy Qur’an was the main source of inspiration for Attar in his composing of Mantiq ut-tayr. The seven stages of mystical journey by Shikh-San’an in Mantiq ut-tayr is absolutely comparable with that which could be detected in the Surah of Joseph”. 3.3. Jonathan Livingston Seagull, the Little Black Fish and other comparable works Ghasemzadeh (2016) in his article has mixed the framework presented by Campbell with that of Pearson and Marr to analyze the journey of The Little Black Fish. Likewise, Abdollahzadeh Borzu and Reihani (2019b) have worked on the same corpus nd framework. The researchers’ finding indicated that the stage of ‘the return of the hero’ could not be detected in the Little Black Fish. According to the study conducted by Asghari, Abidinia and Tolooei Azar (2019) The Little Black Fish has its roots in classical Persian works such as ‘Kelile va Demneh’, ‘Marzbannameh’, and ‘Mantiq ut-tayr’. Coupa, Hejazi and Ghazanfari Moghaddam (2010) found that Bach’s Jonathan Livingston Seagull is somewhat similar to Mantiq ut-tayr. In the same vein, Mohammadi Badr and Ghazanfari Moghaddam (2012) pointed out that Bach’s work is an indirect adaptation of Attar’s masterpiece.  

In the present paper, the researcher adopted a meta-analytical approach to study more than forty-three articles which shared the same theme of ‘mystical journey’. The findings could be used in opening up new avenues of comparative studies for prospective researchers. Findings revealed that the works studied here were comparable due to the following criteria: accessibility to the translated works of other nations, adaptations, direct inspiration from the Sacred Scriptures, common religious background of mystical-journey-oriented works, and common concerns in presenting mystical-journey’s stages. The corpuses included Ardaviraf-nameh, the Devine Comedy, Seirolebad Elalma’ad, Mantiq ut-tayr, Jonathan Livingston Seagull, the Little Black Fish, and some other comparable works. In the following table, the potentially comparable works which are yet unsearched are presented. It should be noted that the factor of ‘time’ or ‘inspiration’ are overlooked and the symbol ‘~’ refers to ‘the collection of works comparable to that specific work’:            The Work (to be compared) Potentially Comparable Works The Work (to be compared) Potentially Comparable Works Mantiq ut-tayr Resalato-teyr; Resalato-toyur; Al-tavahhom; Ardaviraf-nameh; Odyssey; Paradise Lost; Seirolebad Elalma’ad; Enoch’s Dream Yoga Sutras Ala Tariqe Eram; the Pilgrim’s Progress; The Man-Trunk and His Traveler; Oscar and the Lady in Pink; The Parliament of Fowls; The Canterbury Tales; Mantiq ut-tayr ~ Ardaviraf-nameh the Pilgrim’s Progress; Ala Tariqe Eram;  Mantiq ut-tayr ~ The Man-Trunk and His Traveler Yoga Sutras ~ Resalato-toyur Ardaviraf-nameh ~ Oscar and the Lady in Pink Yoga Sutras ~ Resalato-teyr Ardaviraf-nameh ~ The parliament of Fowls Yoga Sutras ~ Seirolebad Elalma’ad Ardaviraf-nameh ~ The Canterbury Tales Yoga Sutras ~ Al-tavahhom Ardaviraf-nameh ~ Faust Siddhartha; Qur’anic Sura “Joseph” Enoch’s Dream Ardaviraf-nameh ~ the Little Black Fish the Little Prince; Mantiq ut-tayr ~ the Devine Comedy Ardaviraf-nameh ~ Jonathan Livingston Seagull The Fish Jumped over the Dragon Gate; Mantiq ut-tayr ~ the Pilgrim’s Progress Ardaviraf-nameh ~ the Little Prince the Little Black Fish; Jonathan Livingston Seagull ~ Ala Tariqe Eram Ardaviraf-nameh ~

This paper tries to analyze the important term "Attraction" in the mystical and literal texts based on the theory of definition in logic and philosophy to achieve quiddity features of the attraction that old texts overlooked to define. The present paper tries to analyze the definitions and words of mystics about the mystical term "Attraction" in the main Persian and Arabic mystical texts up to the end of 8th century by using analytical descriptive approach. None of the texts has defined Attraction features comprehensively. This study is done based on the original texts and the information attributed to Attraction and related expressions are gathered and could achieve quiddity features of attraction from these texts and gave a more complete definition. This principle can be applied in the other fields of mystical expressions.

The phenomenological instance of the author is reflected in textual reality via the depicted realm or by the themes developed in the digesis. Indeed, the style of author’s writing, his specific style of characterization and particularly, his very specific narration, play an important role in reflecting his way of looking and being in the world. The purpose of this article is to examine the homogeneity or heterogeneity of identity themes with narrative patterns according to Lintvelt’s narratological theories. The main question that may be raised is whether there may be an effective link between the narrative structure and thematic (identity) content of this work? Do the author's minds fluctuations, negative impulses, and mental anxieties which have been reflected in earlier novels (and according to the author’s own statements they all have been finalized and condensed in Soluk) are able to adapt meaningfully with the narrative patterns of this novel? It is presumed that within a work, both narrative structures and novelistic content contribute synergistically in reflecting the author’s way of being in the world. Saying so, if the thematic level contains identity fractures, or ideological impairment, the novel’s narrative structure should also reflect the author’s phenomenological dissociation Our investigations of the so-called corpora have pointed out a complete compliance between the formal narrative features and the phenomenological/ideological content of the novel. The author’s identity disintegration has thoroughly tinted all narrative aspects of the novel; whether narrative instances or narrative types, all are forming a strong homogeneity between thematic structures&narrative structures.

Mystic etiquettes are a set of principles and guidance that Sufi elites have established to train novice disciples in their articles and books. Shahab al-Din Sohrevardi –renowned, seventh century mystic- and Kamal al-Din Hossein Kharazmi -renowned, tenth century mystic- were amongst those who have guided novice disciples and explained mysticism etiquettes in Awarif al-Ma’arif and Ershad al-Moridin, respectively. This study investigates the aforementioned etiquettes through a descriptive-analytical approach. For convenience, mystic etiquettes are divided to two main categories of outer and inner aspects. Outer refers to aspects such as fasting, prayer, pernoctation and inner refers to aspects to which disciples ought to attain in order to approach the mere truth. The findings represent that Sohrevardi has explained the outer aspects in Awarif al-Ma’arif in detail, whereas, Kharazmi has mainly looked upon outer aspects.

Masnavi Manavi indicates Quran verses which has been contemplated from mystic view. One of the Quran stories is about the life and conduct of Joseph the majesty. In Masnavi Manavi, Joseph the majestiy symbolizes a devotee one who is the secrets of glory. He has passed through the mystic processes to achieve the prophecy and holiness. This research is based on a descriptive- analytical method to deliberate the position of Joseph, the majesty in Masnavi and the insight of Mowlana to that majesty. Mowlana mystically views this story and he believes that his prophecy starts from the well and he abandons the material belongings by the God’s special attention and affection.  Zalikha symbolizes the majestic life. Joseph is aware of this world. So, he patiently takes the steps to comprehend the real world and steps towards perfection and divine love. The dream of that is the commencement of inspiration and universe of light and the dream interpretation of prisoners passing this universe.

Rumi’s Mathnavi Ma'navi includes the deepest issues concerning theology, ontology, anthropology, etc. This book which is the result of all mystical experiences in Islamic tradition is a kind of spiritual travelogue and a personal experience which presents a series of mystical teachings and concepts. Love and annihilation are among those concepts which are dealt with in Mathnavi. The present study through library based method aims to describe love and annihilation in Rumi’s Mathnavi, then explain and analyze them and love’s contribution to a mystical wayfarer to attain annihilation from Rumi’s viewpoint in Mathnavi.

Soluk (spiritual journey) is one of the most important issues in mysticism. Each mystic has his own interpretation of suluk. One of the most famous Arabic poets is Ibn al-Farez (Umar ibn Alī ibn al-Fārid), 576-632 AH, known as Sultān al-Āshegin, who is a great mystic and a man of letters. Ibn al-Farez has established his mysticism based on love; he continually speaks of divine wine and believes that Love is the most important subject in the world and the greatest motivation for transcendence of man. The present article tries to examine suluk in Ibn al-Farez's works from literary and mystical points of view and to study four stages of "sensual observation", "sensual experience", "direct vision by heart" and "spiritual observation" in his thoughts. The results show that he uses the symbols for exposition of soluk and only Muslim mystics can understand his explanations about symbols.

The ‘expression of comportment’ is one of the 22 chapters of the book ‘Al-Ensan Al-Kamel written by Aziz al-Din Nasafi in the seventh AH. In this chapter, he attempts to educate and motivate his audience by introducing and explaining the steps of comportment and its necessities. In this study, it is tried to become acquainted with the predominant speech of Nasafi about the concept of comportment and the conversational mechanisms and tools he adapted in this work by benefiting from the ‘text and meaning relationship with situational context’ theory in the systematic functional grammar of Halliday and investigating the parts in which an ideological and semantic value exists. Also, it is tried to express the relationship between the three-fold layers of situational context which are ‘range, nature and manner of speech’ and language semantic layers which are ‘ideational meta-function, interpersonal, and textual’. The author of this chapter has used the directive-didactic speech, and as it is apparent from the range and nature of speech that its audience is a ‘beginner Dervish’ and the persistence on ideological concepts are the most outstanding expressive mechanism of Nasafi. Intensifying methods, negation and exception, presentation of negation particles, the use of intensifying words in the negative sentences structure, the order of ‘syntactic structure’, placing imperative and deprecation verbs (mostly from knowing and understanding infinitives) at the beginning of sentences and the high use of these infinitives, using simple and understandable allegories and similes in an informal language and, especially, various repetitions are all among the expressive tools of Nasafi in the field of transferring his thoughts to his audience with an intensified tone. The range of speech in the different chapters of this chapter concerns the instruction of the main concepts of comportment. The central characters of the comportment conversations are the ‘wayfarer’ and ‘the old one/Guide’ which are the representation of mental and materialistic procedures, respectively.

One of the main differences between the mystics and those following the Sharia (orthodox law) is their interest in the holy path or the spiritual journey toward the truth. The mystics believe that lifting the veils between the servant and the ultimate truth, achieving the intuitive knowledge and the perfection of monotheism, is possible through this mystical journey. There are many books and papers by Sufi saints that have addressed the characteristics and attributes that a disciple needs to have to reach the end goal. Shams Tabrizi, the well-known Sufi saint (1185-1248), has also talked about these concepts. However, there is a huge problem in accessing his views on these issues, as they are not gathered in a specific chapter similar to other concepts in his book, al-Maqalat, and are spread in different parts of the book. In this article, this issue has been addressed and the related concepts have been separated from the al-Maqalat book to have a better access to Shams Tabrizi’s views on characteristics and attributes of the seekers of the ultimate truth

The visitation of Shams Al-din Tabrizi and Molana Jalal Al-din Mohammad Balkhi Rumi is a wonderful phenomenon in the history of Islamic mysticism, and its outcome has stayed in Rumi’s personality and his everlasting works.  This humanitarian relationship, however, has been obscured behind a frail story in which the great prophet of Islam is compared with Bayazid Bastami through a question. In this study, the writer has tried to specify Rumi’s spiritual path based on the biographical-like story of “The Handmaiden and The King”. The results have revealed that whatever has been considered in Rumi’s clear professions and his mental-verbal statements about Shams is the product of the substantial activity of reflection and practical spiritual path and acquired moods and qualities that have been identified in practical mysticism and mystical practices. A circulation such as this is not believed to be accidental. There should be contexts, motives, reasons, works and particular conditions there so that someone could achieves spiritual station of cognition and we can call him a mystic. This story of the handmaiden and the king is an explicit mirror of the path and stages of practical mysticism in which everything – from overcoming the self to spiritual stations of annihilation and attainment of the apex of mysticism that is a part of sainthood – has been discussed step by step and Rumi’s inner and spiritual transitions in stages such as pursuit, attachment to God, appearance of the sage, transformation of spiritual temper and finally friendship are investigated.

The wayfarer is required to observe rites in order to streamline the perfection path in practical theosophy. According to the fact that observing such rituals and rites have been verified and confirmed religiously, intellectually and empirically it is necessary to follow the rites in order to be able to reach the destination. Remembrance is among the rituals which has been recommended both in the holy Quran and the Sunna and tradition of the Islam Great Apostle (may god bless him with the best of the regards) and in the theosophical books, as well. in the present study, meanwhile briefly introducing the importance of the wayfaring rites in the practical theosophy it has been tried to make use of the theosophical books contexts to define and classify the conditions and the rituals pertaining to the remembrance rites based on a temporal chronological order and then we will deal with the utterances and the deeds and conducts recorded from the theosophists and the mysticism masters and finally the article proposes a historical analysis spanning over a period from the first to sevenths hegira century.