جستجوی مقالات مرتبط با کلیدواژه "the unconscious" در نشریات گروه "ادبیات و زبان ها"

Jhumpa Lahiri’s stories have been studied more or less as expressing the cultural conflicts and problems of living in a host land. However, this study hopes to open new horizons in studying works of Lahiri from a new point of view – that of trauma and traumatic studies, with the special focus on works of Cathy Caruth. Traditionally defined as the wounds to the body of a person in an event, the word trauma has come to be related with the mental problems resulting from being a participant in the events which happen so suddenly that the person would not have enough time to understand it. Cathy Caruth, following the ideas of Sigmund Freud, attributes the shock experienced by the people in a traumatic event to the fact that the people do not have an access to the reality of trauma, which necessitates its recurrence which would provide an opportunity for the same person to experience it again. This paper intends to have a view on the short story “A Temporary Matter” by Lahiri from the viewpoint of the trauma studies. It will clarify how the ideas expressed by Caruth and similar critics can be detected so well in this story – ideas such as the unconscious and incomplete meeting of the trauma by the people going through it and that in order to overcome the following problems and restless feelings, it would necessary for having the trauma re-experienced by the same person.

The relationship between literary texts and psychoanalysis was proposed in the 20th century with the help of Freud's theories, and after him, Carl Gustav Jung played a prominent role in this field and wrote important works about the reflection of people's emotions and thoughts in his creations. According to Jung, human thoughts are partly derived from daily desires and are largely influenced by the collective unconscious and old images (archetypes), and in general, humans are controlled by their unconscious throughout their lives. In this article, the epopee Bahram and Golandam by Aminuddin Safi (the poet of the 9th century) has been analyzed using the descriptive-analytical method and from Jung's psychoanalytic point of view in order to determine the level of collective unconsciousness and its elements in it. According to the obtained results, this folk tale is consistent with the archetype of Jung's individualation and shows the path of character development towards evolution; hence, in this poem, Keshvarshah is a code of humans and Bahram represents his archetype, who goes through the difficult stages of confronting the shadow to connect with the anima, and finally, his connection with Golandam completes the cycle of character transformation. Also, in this system, two archetypes of the shadow and the old man play a more prominent role: the archetype of the shadow due to the persistence and great effort of the king to develop the character, and the archetype of the old man due to his enthusiasm and confusion.

Psychoanalysis is one of the most important theories which focuses on the inner and hidden meanings of the story. Currently, with the connection of literature and psychology more and more, we can find a way to discover the meaning hidden in the texts. Jung's theory of individuality reviews the realization of the archetype of the self, i.e. the balance between external and internal forces with the desire for evolution in the individual. We are going to reread a story from Masnavi with this perspective. Since Rumi is a mystic who has a symbolist mind and wrote the Masnavi in ​​the form of a mystical work, the work is potential for archetypal criticism. Thus, the present research tries to analyze the content, symbols and archetypes to extract the correct story and by understanding them and matching with the equal symbol for them, based on Jung's theory of individuation, draw this process. The result of the research indicates that in this story, Rumi has proposed transcendence with mystical principles in reaching the process of individuality, and finally, Rumi's goal, which is to achieve perfection and self-knowledge, is in line with Jung's theory. This research has been investigated with a library-documentary method, with an analytical-descriptive approach.

Shadow is the of Jungian archetypes. Archetype has an ancient and eternal concept. And it considers as the common language among all human beings. Archetype places in collective unconscious. Shadow is the sinner and unprocessed dimension of us that deals whit our defects and incompleteness. Also it is origin of creation and prosperity. Archetypes specially shadow usually appears in dream s or creative work of literature. In some parts of forough's poems we can see the traes of shadow. Chehre ye shegeft (the amazing face) has features of shadow. Forough e this rejected and ruined face that had no clear appearance at night and talked to it, and the shadow took the chance for telling the truth that always been hidden.

Issues and topics related to nature and the environment has attracted the attention of a large number of theorists and critics. What has made the human mind focus for a long time is the importance of preserving nature, plant and animal species, which play a very essential role in maintaining the health of the human soul. Since the conflation of humanities and natural sciences results in the investigation of the relationship between man, nature and their intimacy, the research aims to reveal the deep and unbreakable bond by focusing on the novel of Animal Dreams. The present article, by adopting the ecopsychological approach, examines the novel and attempts to elaborate on the positive effects that intimacy with the environment has on the human psyche. The study aims to identify and heal the damage caused by the separation of man from nature and its serious mental and psychological consequences by using concepts such as biophilia, ecological unconscious and ecopsychology, which were first proposed by Theodore Roszak, and Edward, O. Wilson in the field of ecopsychology. 

Background of the Study:

 Considerable investigation has been done on Animal Dreams (1990), Barbara Kingsolver’s outstanding work. Despite the abundance of existing findings from the perspective of ecocriticism and ecofeminism, no research has so far attempted to analyze this novel with an ecopsychological approach. In this section, we will limit ourselves to mentioning several cases. Marwa Hussein Ahmed Abdelfattah, in his dissertation titled “An Ecocritical Reading of Barbara Kingsolver’s Animal Dreams and Prodigal Summer”, using Bakhtinian dialogics and Timothy Morton’s ecological theory examines these two novels. Theda Wrede, in her article titled, “Barbara Kingsolver’s Animal Dreams: Ecofeminist Subversion of Western Myth” (2012), which printed in Feminist Ecocriticism: Environment, Women, and Literature, reviews the myth of the West in Animal Dreams and studies its impact on the formation of the land, women, and cultural minorities. In The Ecofeminist Power of Metamorphosis: Mythic Bonds between the Feminine and the Natural in Barbara Kingsolver’s Fiction, Hayley Knowlton, illustrates how women strives to restore and improve the environment of their hometown, rather than try to pursue a utopia. Priscillia Leder in her prominent book entitled Seeds of Change (2010), provides a complete summary of Barbara Kingsolver’s life. Referring to different periods of her life, the author reviews her literary works, including her novels, articles and poems. Many critics blame Kingsolver for her hopeful outlook which is accompanied by bitter realities. Catherine Himmelwright in her article “Gardens of Auto Parts American Western Myth and narrative American Myth in The Bean Trees”, expands her argument on how Kingsolver re-imagines and retells patriarchal myths. Himmelwright illustrates how Kingsolver in The Bean Trees uses Native American myths to neutralize the traditional contradiction between a liberal and adventurous western man and a passive, static, domestic woman. Pamela H. Demory in her article entitled “Into the Heart of Light: Barbara Rereads Heart of Darkness” (2002), introduces Kingsolver’s The Poisonwood Bible as a reflection of Conrad’s Heart of Darkness. She believes that in both novels, the white agents of foreign powers are often soulless and corrupt. Both novels present an Africa which is both seductive and dangerous; a completely alien land for Western and deadly for those who cannot adapt to it (181). Nanthinii M. and Dr. V. Bhuvaneswar in their conspicuous article “Rethinking Climate Change: Cli-fi Dynamic in Barbara Kingsolver’s Flight Behaviour” (2015), seek to investigate Kingsolver’s prominent climate fiction. They combine the story with real climate change in the world and express beliefs and disbeliefs to explain the global catastrophe. Such perceptions help to revise existing beliefs about climate change as well as symbolically induce an urgent need to solve environmental problems.

In recent decades, a field called ecopsychology has emerged for studying the relationship between our psyche and both nature and environmental crisis. The historian, Theodore Roszak (1933-2011), is credited for coining the term ecopsychology. Roszak argues that “its goal is to bridge our culture’s long-standing, historical gulf between the psychological and the ecological, to see the needs of the planet and the person as a continuum” (qtd. in Worthy 115). Ecopsychology deals with how emotional connections to nature are developed and gives feeling, harmony, eternity and stability. This approach examines ancient and modern cultures that have a history of being embraced by nature such as Buddhism and Hinduism. According to Darlyne G. Nemeth “Ecopsychology: The interaction between psychology and environmental protection is an inspiring concept” (2015 x). Ecopsychologists believe that the widespread destruction of the environment causes great sorrow and aggravation in people and intensifies their frustration

The findings of this article propose a new perspective from which Animal Dreams (1990) can be read and analyzed. In this work, Kingsolver has depicted relationships between the characters and their varied views towards nature from a new perspective. While proving the effects of closeness, friendship and living in nature on human psyche, the study for the first time introduces new concepts such as ecopsychotherapy and ecotherapy in the field of literary criticism. The researcher believes that by combining other theories from the field of psychology with ecological approach, a new theoretical model can be invented for studying literary works from an environmental perspective. Relying on the two key concepts, proposed by Theodore Roszak and Edward O. Wilson, which are ecological unconscious and biophilia, the researcher admits that the surrounding environment, living conditions, cultural level and social status of people are very important in the formation and development of these two inherent phenomena. The researcher believes that, since the ecological unconscious is present in all humans from birth, man’s condition and lifestyle overshadows the active or passive nature of this phenomenon. Dr. Homer and his daughters are somehow connected with nature in one way or another, and this deep connection always has a healing effect for their souls. The bond of the doctor’s family with nature is unbreakable and very colorful. Nature is the consolation of their pains and suffering; moreover,  playing the role of ecopsychotherapy. Dr. Homer tries to minimize the great sadness of losing his wife by taking photographs and being in nature. Cody fights environmental destruction in Greece, and Holy the youngest daughter moves to Nicaragua to train farmers and restore nature which is a kind of ecotherapy. The presence of ecological unconscious and biophilia is quite evident in Dr. Homer’s family, while in Emiliana’s family, the situation is just the reverse. The researcher considers the lifestyle of Emiliana’s family as the reason for their passive interest in nature. In order to earn money, they cut the heads of peacocks and prepare their feathers for sale. The indiscriminate hunting of peacocks has put them at risk of extinction, while this issue is not the least important for Emiliana’s family. Kellen, Kirti and Meysen mercilessly cut peacocks’ heads off in an attempt of non-inert brutality. Animal Dreams, is the pioneer of the ecological awakening of novelists such as Barbara Kingsolver, in which the relationship between man and nature is reflected very deeply and seriously, introducing a value system based on nature.

Archetype and poetry both come from the human unconscious and have their roots in dreams. Therefore, examining the collective unconscious pronoun in poets' poems helps the audience to understand and receive the concepts in the poems more deeply. Nima Yoshij, the father of modern Persian poetry, is one of the poets who had a mythological approach in his poems. In this research, some of Nima's poems, in which archetypes played a central role, were examined. including Darug, Rooster, Phoenix and Pi Daru Chapan. First, a definition of myth was presented, then the relationship between archetype and poetry, and then the collective unconscious manifestations in Nima's poems, and finally some examples of Nima's poetry were explained. In this article, the poems of Tabari Nima (Roja collection) and the complete collection of Persian poems of this poet have been greatly helped and an attempt has been made to use them with a descriptive analytical method and by using library tools to understand the history and observe previous researches and analyze the content

One of the most important areas of literary psychology is devoted to the  analysis of the psychological processes of the mind. Carl Gustav Jung, the Swiss pioneer of this area, known as Analytical Psychology, put the mind on a higher level than the previous psychologists, including his master, Freud. He added "collective unconscious" to those analyses. He believed that man may exceed his individual boundaries and enter a world of the "collective unconscious." What set Jung apart from his peers in the discussion of the "collective unconscious" was attention to the "eternal form" or "archetype." And that’s what Jung believed shapes our personality and behavior, as well as what makes us different from others due to the formation of personality and behavior. Like any other human being, Saadi was also influenced by these archetypes, and it can be claimed that, under these influences, he engaged in literary creations and the creation of brilliant literary anecdotes. One of the most important archetypes influencing Saadi was the archetype of "shadow", but what distinguishes Saadi from others is his reluctance to conceal the influence of this archetype on his behavior and personality.

One of the influential poets in Persian literature is Forough Farrokhzad. Due to the dominance of his idealistic poetry in contrast to idealistic poetry, his poetry has shifted to a kind of democratic poetry. Careful analysis of his poems shows the metamorphosis and metamorphosis of his poems from a kind of taste hermeneutics to a kind of philosophical hermeneutics. The purpose of this study is to show the allegorical forms in Forough Farrokhzad's poems. This research has been done by descriptive-analytical method and by examining the revelation of allegorical aspects of animus in Forough Farrokhzad's poems.Based on this research, it is determined what are the examples of animus that Forough Farrokhzad has used in his poems and what effect each of them has had on the expression of his thoughts.The authors of this research have found allegorical images of animus in Forough Farrokhzad's poems in coherent places and in different forms such as myths, religious ceremonies, dreams and personal imaginations, etc.

Problem Statement: 

According to Carl Gustav Jung, in addition to the personal unconscious, human beings have a common part called the collective unconscious. The contents of this part of the soul and mind are archetypes. Archetypal critique is one of the main approaches of contemporary literary criticism that explores the nature and characteristics of archetypes and their role in literature. Among these archetypes in the present study, the archetype of anima is discussed. Anima is the feminine half of men’s existence that can change under the living conditions of any person and its positive and negative manifestations can be manifested. In the field of literature in different cultures, we also see the birth of strong themes by this archetype, so it is necessary to study products such as novels that are more dependent on the individual’s consciousness based on psychoanalysis. In this regard, the present study investigates the manifestation of this element in the psyche of Ibn Arabi in the novel Mawt Ṣaghir (Minor Death) by Mohammad Hassan Alwan, a prominent Saudi writer. Using a descriptive-analytical method, this paper shows that anima has a significant effect on the creation of events and incidents in the story and has created grounds for conflict between the characters. The findings indicate that the positive manifestations of the anima have been manifested in the form of lover, guide, otad, etc. 

Research Methods: 

One of the most popular types of literary criticism in recent decades has been psychological critique based on Jung’s theories. Jung’s school of psychology, known as Analytical Psychology, is especially famous for its collective subconscious and its contents, the archetypes. In addition to the individual unconscious, Jung believes in a deeper layer called the collective subconscious for the psyche, which is common to all human beings. One of the most important archetypes that Jung addresses in his theories is the anime archetype, which represents the female psyche. In other words, “Jung was the only twentieth-century psychologist to distinguish between male and female psychology” (Sanford, 1980, p. 5). This study analyzes the manifestation of this element in the psyche of Ibn Arabi's character in the novel Mawt Ṣaghir (Minor Death) by Mohammad Hassan Alwan, a prominent Saudi writer. Considering that the archetype of anima at different levels is reflected in the main character, familiarity and integration with one's own anime lead to what Jung refers to as the archetype of happiness, explaining why research is needed.

With the help of the evidence extracted from the novel, this paper deals with the similarities of Ibn Arabi's mistress to the concept of anima in Jung's theory and shows that the descriptive-analytical method has a significant effect on creating events and incidents in the story and the context of conflict it has created. The findings of the study indicate that the positive aspects of the anima are manifested in the form of lover, guide, otad, and so on. In sum, the characteristics of the anima that Jung referred to are consistent with the characteristics that Alwan intended for the characters. In other words, obvious manifestations of the archetype of anima can be seen in the Mawt Ṣaghir of Mohammad Hassan Alwan, which reminds us of the influence and role of the collective unconscious in the creation of this work.

In Jung's analytical psychology model, the mental part of human beings consists of male and female elements and only the agreeing side or element is evident and the other side is hidden. The animus or inner male is the masculine side of woman and responsible for masculine behaviors that influences subconsciously her behavior, performance, speech, and mental life. Jung believes that if a woman can control her inner force and compromise with it she will show its positive masculine characteristics and if she cannot control it she will show negative masculine characteristics. This inner force of women’s mental issues manifests itself in various positive and negative forms. Female poetry is one of the main manifestations of the animus. The study aimed to discover the manifestations, meanings, and implications of animus in Nazik al-Malaika’s poems, as one of the pioneers of form and content revolution in contemporary Arabic poetry. Lack of a systematic analysis of the masculine aspect of Nazik Al-Malaika’s poems, as one of pioneering female contemporary Arabic poetry, which uses psychological approaches was identified to be necessary. The results showed that in her individuality realm, she sometimes is in peace with her male side and sometimes she struggles with it and puts her psychological life in danger. Moreover, the dominance of desperation in her poems shows that she has usually been unsuccessful in dealing with the influencing force. Therefore, the negative aspects of animus are more manifested in comparison with positive aspects.

Addressing the constitutive lack of the subject’s identity and analyzing its effects on subjectivity provide an illuminating account of the subject’s unconscious and demonstrate the desire and shortcomings in the subject's identity. The present study attempts to explore three Kurdish short stories in terms of Lacanian psychoanalytical approach while highlighting the lacks in these works according to the situation, life, mentality, and background of the Kurdish subject. These works include Sherzad Hassan's "Lausanne", "I ... Love ... You" by Ata Nahaei, and "Glasses and Hearing Aids" by Mohammad Ramezani. These short stories attempt to represent three different types of lack that constitute Kurdish subjectivity; they include the lack of national identity, free love, and modern mentality. The lack in the characters’ unconscious mind has resulted in disorder and imbalance, mostly represented in language.

This study emphasizes the importance of interdisciplinary studies in achieving the goals of comparative literature based on the American literary school and the archetype of death and rebirth. It also uses analytical descriptive and inductive methods to test the theoretical capacities of Jung's collective unconscious and the archetypes to analyze the why and the how of literary similarities between Iran and Arabi literature, and especially in Khayyam and Bayati's poetry, the study explores and reveals the deep and common layers of archeology of these two texts, while emphasizing the relationship between literature and psychology which confirms the use of archetypes in the creation of the best literary works of different nations of the world and, most importantly, it shows the role of archetypes in justifying the literary similarities between Iran and Arab literature. The results indicate that both texts have deep and common foundations of the archetype of death and rebirth, which have led to widespread literary similarities and the closeness of the aforementioned texts. In the meantime, their minor differences in the manifestation of these archetypes can be seen in the manifestation of archetype, fore example, in Bayati's poetry, the archetype of death and rebirth are mostly expressed in the form of the Sumerian myth of Ishtar and Tammuz, the Egyptian myth of Isis and Osiris, and in the symbol made by Bayati, named: Aisha; but in Khayyam's poetry, it is mainly reflected in the transformation of man into dust and its transformation into greenery and plants and vegetables

Jacques Lacan knows the language as the “Trojan horse” which is given to us by the “other,” but within it, there are some soldiers hiding and occupying all our existence. He not only considers a linguistic structure for the unconscious, but also believes that it is born of language. Unlike Freud’s theory of the unconscious, which is based on biological drives, the most important paradigm of Lacanian “linguistic unconscious” is the concept of “meta other,” which, during the child’s development, spreads in the imaginary order, symbolic order, and real order respectively and overshadows the existence of fundamental concepts such as unconscious, language, superego, ego-ideal, and desire. Since applying the theory of the linguistic unconscious to literature is a post-structuralist approach and the purpose of post-structuralism is to reread the text, the purpose of this study is to reread Phoebe Gilman’s Something from Nothing based on the paradigms of this theory and the metaphors in the visual text and written text of the book. Critics’ neglect of interdisciplinary approaches to children’s literature, their one-dimensional and merely figurative view of metaphor instead of using it to analyze stories, and most importantly, the scarcity of research in the field of analytical critique of children’s literature in Iran, call for research in this field. Thus, the present study employs Lacanian psychoanalysis to answer two fundamental questions regarding Something from Nothing: What are the metaphors and tropes based on the linguistic unconscious that make rereading of the text possible? Through what mechanisms do these metaphors and tropes lead to the production of meaning?

The present paper aims to study part IV of T. S. Eliot’s celebrated poem The Waste Land and its Persian translations from the perspective of translation universals and according to the concept of the collective unconscious. Although there is a rich literature on the definitions, kinds, and functions of archetypes, examining the representation of archetypes in translation studies appears to novel. Archetypes are universal and constant concepts; their expressions in different languages sound similar to some extent. The application of the theory of translation universals in examining the coinages conducted for the translation of archetypes demonstrates that the translation of this part of the poem has been less challenging in comparison with the other parts. The high frequency of archetypes in Death by Water has led to slight changes in its different Persian translations. This part of the poem includes a religious and mythical atmosphere with more archetypes in comparison with the other parts of the same poem. Investigating seven different Persian translations of Part IV of the poem, the present research arrives at the conclusion that the translated texts differ slightly in terms of the number and variety of words, and the phrases and sentences in all Persian translations sound similar to each other and a central cannon constitutes them.

Applying new analytical views for the purpose of reviewing and critique of epic texts not only does not harm the purpose and content of such texts, but also offers new horizons and opportunities for the researchers and thinkers which help them develop their capacity for comprehending these texts. Archetypal criticism, introduced by Carl Gustav Jung, is one good example of such new approaches to reading texts. Jung recognizes the most fundamental hero(ine)’s task as his (her) achievement of balanced mental and personality traits. In other words, according to Jung, hero(ine)’s primary task is to comprehend both his(her) conscious and the unconscious mind, and establish a balance between them. Hero(in)es are super humans who, having done the tests and completed the journeys, could attain an eminence far from the usual people. Having completed their journeys, the hero(in)es come to self-realization and individuation. Individuation (principium individuationis) or gaining self-perception is one of most important topics in our (Persian) literature and Jung has investigated this topic extensively. We consider the steps to Individuation and self-realization in Shahnameh of Ferdowsi based upon Jung’s ideas and viewpoints.

The power of imagination and storytelling is one of the means for expressing man's historical and biological riddles. Since the beginning of human imagination and the moment of literary creation, the relationship between literature and myth has always existed. Documentaries and fictional records provide the opportunity to reconstruct historical and mythical phenomena and to analyze psychological concepts. The twentieth-century writers, including Gustave Le Clézio, put forward their ideas in imaginative and realistic contexts; these contexts carry the perceptual and historical features that are collectively achievable. By re-reading some Jungian archetypes, such as persona, anima, animus, sage, shadow, back to oneself and birth, Le Clézio relied a large part of his writing on the collective conscious and myths, and could depict the deepest layers and latent myths of human psyche along with individual and natural elements in the fictional and imaginative world. The process of individuality and the movement of his fictional characters are also formed alongside this fictional world. Hence, the narrative structure of his stories presents a symbolic psychological system that is defined in the context of history and myth. The aim of the present article is to identify this psychological system along with Jungian archetypes in three works of Le Clézio, Desert, The Prospector and The Book of Flights.

Jung believed that all of us have a very dark side in our identity which is called the collective unconscious. After analyzing the collective unconscious, Jung applied the concept of archetypes extensively in his works. The images and dispositions resulting from the recurrent experiences of our ancestors in our unconscious mind as well as the contents of the collective unconscious common among all human being are called archetypes. Archetypes including time, mother representation, anima, animus, shadow, self, re-birth and hero are among the most important contents of the collective unconscious. In Jung psychology, time has a very deep, broad and mysterious meaning.
The concept of time is one of the oldest issues that has widely preoccupied the mind of the common folks and intellectuals and has a very prolonged history in the Iranian and world culture in such a way that, they considered time as one of the gods and even the God of the gods. Eternality, permanence, consistency, Alasti testament, paradise, cycle and circle are among the related concepts of time. These concepts are the thousand year old heritages from our parents that have been kept in the deep unconscious mind of human across generations and integrate us into the inception and commencement of the world of being. The poems of Hafez posses a very precious treasure of the time archetypes whose knowledge opens a new horizon to the mysterious world of his poems.
In this research, based on the theories and conceptualizations of the psychologists and literary critics in the field of archetypes, we studied the concept of time in Hafez poem and also investigated the elements of the archetypes of time and its complexities in the poems of this great poet. In his poems, Hafez, ingeniously instill the poem in time and time in poem in the best possible way and represents all the stages of human life from the very beginning of the creation to the end in an unending cycle of human existence. Time is of a special meaning for ancient Persians. They always considered the god of the time as a permanent and eternal superpower. In their conceptualization, from the endless time, limited time has been created and the rest of creation becomes possible through the constant birth of humans. The unlimited time can at different occasions manifest itself differently and show a beam of this permanence. The relationship between the moment and eternality with the part and whole is among the main characteristics of the mythological time. The gradual development of the world from time, according to some experts, indicated that the sky limited the world and controlled it. Such a belief in the eternal time and destiny and the effects of the skies on destiny were transparently influential on the viewpoints of Iranians and many instances of such issues can be noticed in the poems of Hafez.
From the beginning of my existence, I was ordered to do nothing but to be a reclusive person
By no means, ones’ destiny would change in the world of existence (the poem of Hafez)
Myth talks about the holy and celestial events which have taken place in the beginning time and always narrates one story from the first genesis. The poets and intellectuals have more affinity with their unconscious mind in a way that some of magicians claim to have kept and remembered the events before their birth and in the same way, Hafez, through free from the concept of time, has gained insightful inspirations from the beginning of life and loss of time, and he talks about the first experiences from human life.
The best time was the one that passed with friends
The rest was all futile and undesirable (Hafez poem)
Mystics by referring to special events in the mythological time, consider two essential features for it: the first is to make that event holy and the other is to explain it. Referring to past and recognizing the origins of everything provides the possession of magical thinking. Due to the accrual of this sort of knowledge, Hafez considers himself as the ruler of heavens, paradise and even the fate of humans and decides to break the sky ceiling and create new plans, donate heaven to people who accompany him to tavern friend’s drum chastity on the assembly throne and bring the love flag on the skies ceiling.
Hafez’s poem is replete with the firsts like: love, eternity, promise and the beginning time which is continuing to limitless at the end. Hafez has experienced the mystic presence with his elevated soul and mind and represents this archetype through different images. Sometimes by using the words and phrases like night and day at the beginning of being, makes it eternal and sometimes by using words such as sleep and prediction moves forward to the end of life and eternity.
He always desires for heaven because heaven is the eternal place and is the place where time stops. Humans dread death. Belief in the survival and the continuity of life is the mental response to death. In the poems of Hafez, there have been many indications regarding the eternal and long life. The eternal old pattern in myth and poems in the form of escaping from time is meant to be returning to heaven and the perfect eternal welfare in the form of mystical floating in the cyclical time which is illustrative of the concept of death and the limitless rebirth.
Hafez represents the rebirth from all its levels including the physical, spiritual and mental revolution to the experience of real life and the existence of real lover. He pays attention to different types of rebirth. Reaching the beloved one and kissing her lips turns the old into young people. The return of the beloved equals another new life. Heart in the Hafez poem is representative of the archetype of eternal life.
He repeatedly talks about the resurrection and doomsday which are the symbols of entering the heaven, timelessness and chastity.
Sometimes he finds wind as a shelter to relieve him from time, and sometimes probes the birth of body. Crossing sea is the symbol of eternity. Hafez wants us to float in the sea of God presence to relieve ourselves from the disastrous influences of the material world. He himself washes his body to go to the wrack and ruin and then be born again. Water indicates the archetype of eternity and timeless existence. And Hafez refers to it many times. Hafez refers to the fire which represents the concept of resurrection, rebirth and loss of death. He believes that we must behave and act like Jesus to reach the glorious and the shiny realm of eternity.

According to Jung's Archetype concept. some of the affective behavioral and though patterns are inherited by human beings and these patterns do significantly affect human being's personality development. These primordial perceptions are rooted in "collective unconscious" and since mystical poetry is this poet's achievement from this smooth layer. therefore. many archetypes will appear in that. The idea of "perfect man" is one of these archetypes. The appearance of this idea within mystical poetry is illustrative of the poet's challenge in achieving self-actualization and realizing self.
The present study applies a descriptive-analytical approach and it mainly relies upon Jung's psychology school. The objective of this study is to provide the reader with a psychological criticism of "Emadodin Nasimi"'s poetry. with regard to perfect man idea. This archetype has been projected within various characters such as Prophet Muhammad. Fazlollah Naeemi. etc. The appearance of this idea in Nasimi's poetry follows a specific target and the main purpose in so doing is for the poet himself to achieve "self". This achievement is the result of passing several stages like " Identification ". "mental inflation". "projection" and " Individuation ".

Art and literature are the most important evidence of human‟s civilization and culture that have unbreakable bond with deep layers of unconsciousness. Archetypes base on Jung‟s theory are the images, patterns and symbols that rise out of the collective unconscious and have left the similar and common concepts in human‟s unconscious in myths and cultures over the time. In Golshane Raz, the archetypes rise out of the collective unconscious. The archetypes in the Islamic theosophy is the standing property. The archetype in this ancient couplet-poems (Mathnavi) is interpreted as the archetypes: sun, sea (water), fire, mirror and journey. Jung's archetype in Islamic mysticism, permanent archetype is called. The concrete and abstract ideas in Golshane Raz is originated of Qurans and hadiths. Analyzing the mystical symbols was an opportunity that the gnostic poet manifests his education treasure. In Golshane Raz in addition to the key role of symbols, the salient portion of deviation and defamiliarization is effective in more highlighting the verses. In some couplet-poems, the symbols are replaced with the reality. The similarity of eastern and western symbols in concepts are ambiguous. The gnostic points to some part of reality with paraphrase and interpretation in this couplet-poem(Mathnavi).