جستجوی مقالات مرتبط با کلیدواژه « Myth » در نشریات گروه « ادیان و عرفان »

Mythology and mysticism have deep and studyable links. Jung's theory about archetypes and the theory of mysticism about the perfect human being is an interesting example of this connection, which is discussed in this article. In Zal's story, the archetype of flight perfectly reveals the link between myth and mysticism. A perfect human being like Zal and Rostam must overcome the seven khans of the city of love with a difficult struggle to reach the light. In this article, in a library manner and citing first-hand sources, the comparison of the mythological archetypes of the story of Zal and the perfect human in mysticism is analyzed and it is shown that the semantic connection between them is very abundant and what is seen in the Shahnameh to introduce a hero like Zal is one of the common features of myth and mysticism, which can be collected in the form of Jungian archetypes. The result of this adaptation is the root of the unity of human culture in the primary examples which, although it has been presented in different fields in different cultures or religions in appearance, it originates from a single source, which is also an example for the origin of the unity of religions, mysticism and mythology.

In ancient Iranian myths, many kings are named who possessed many attributes. Among them Kay Khosrow was distinctive as innumerable attributes are mentioned for him, which depict him as a human with “Farrah” (Divine Splendor) and a perfect human. One of his main characteristics setting him apart from other legendary kings of ancient Iran was the story of his eternity. There is no trace of this part of the story in the Avesta, but it still depicts the period of his monarchy as brilliant. The story of eternity is more prominent in other religious texts of Zoroastrianism. In the myths of ancient Iran, many kings were mentioned who had many features and characteristics.One of the most important features and characteristics as well as his differences with other mythical kings of ancient Iran is the story of his immortality. We do not find any trace of this part of the story in the Avesta, but there we will find his reign very brilliant, and in other Zoroastrian religious texts this story appears and has a greater effect.

In creation myths narrated by many human races, creation itself begins with "word" and "speech". Myth and archetypes accompany the human viewpoint from the beginning to infinity and beyond. Among them, birds have a place in the symbolism of the archetypes e.g. the hawk archetype is related to the sun. In Attar’s and Rumi’s point of view it is a symbol of human movement in herbal and animal entities, an index to fly to the sanctum, and a journey into the unknown. In the following study Attar by using the symbol of hawk, pays attention to the two dimensions of good and evil and deals with man in an instructive way and wants men to leave his attachment to the world and then go into a higher stage than accompaniment with kings and their position, even the position of their heart until he reaches Simorgh. Rumi completes the human dimension in his mystical- Didactic view by looking at the myth-archetype and the way Attar's stories are processed. In completing the journey, the birds are given as examples and the hawk provides the example of a perfect human. According to Rumi’s works the perfect human being including the people of his time such as Shams Tabrizi, Hosam Al-Din Chalabi and religious myths that originate from the Mohammadiah Truth, such as Ali (AS). In this paper, by mentioning the evidence, we have done the library method inductively.

The instinctive and emotional reactions of human beings to the fear of death have been evident from the era when myths were dominant until the present time. Attending to narrations and beliefs formed by this subject indicate that human beings first created some concepts such as achieving the water of life, reaching the life tree, dragon slaying, transmogrification and metamorphosis, and invulnerability to depict the immortality of this world; however, accepting this fact that the immortal life in this mortal world is impossible has resulted in reducing their thirst of immortality by discussing some concepts including the persistence of name, generation, material and lasting righteous deeds and, more importantly, transfer and ascending to the realm of immortality. Finally, the most natural human response, i.e., the desire to have an immortal life after death, has always been mentioned in many religions. The problem here is how these issues are discussed in the mystical prose and, the more importantly, whether the mystics have specifically discussed a solution for overcoming the fear of death or nothingness. Therefore, some mystical prose examples up to the 7th century were studied through a descriptive and analytical method. The research results show the Muslim mystics have been influenced by the immortality symbols and narrations as well as the human thinking developments; but the most important item is that a group of mystics with a special understanding of the story of Fall of Adam from the Heaven take for granted the immortality removal as a result of the immortality claim and introduce the real immortality which is subject to Eagerness of Inexistence. They believe that passing the everlasting time is necessary for reaching real immortality and being the pure nothingness in union with the creator and become the eternally lost.

Myth and mysticism are both cultural areas of Iran. These two areas have one thing in common: both specific mental spaces, generally beliefs, create for their believers, reveal their symbolic characteristics, and use narrative literature. In this way, it is possible to combine the two, and in the poems of some mystical poets of Iran, mythical concepts have been used. One of these poets is Farid al-Din Attar Neyshabouri, who was able to use myth to express his concepts. Among these themes is the myth of the World Cup, which is widely seen in the mythical texts of Iran and other parts of the world, and is associated with other characters and symbols. In this research, which was done by descriptive and analytical method and its purpose was to identify this myth and its related narrations and meanings in Attar's works, it was found that Attar, with full knowledge of the mythical text, understood the concepts, meanings and characters related to this theme in He has used his poems in such a way that the poets before and after him have not been able to have a symbolic and allegorical use of it in this way.

Some symbols such as the "Bardekel" have a special place in Bakhtiari culture as a spiritual symbol which is analyzed based on the views of Mircea Eliade in this article. The research method is field-library and qualitative content analysis. According to studies, the "Bardekel" symbolizes oath, fertility, rain, need, guardianship, and resurrection. By examining various sources and analyzing mythological symbols, "Bardekel" has religious and spiritual roots in the Bakhtiari people in ancient and post-ancient Iran. Research shows that the people of this land, who are mainly nomads, seek to instill meanings that are very effective in their lives by stoning the hills overlooking the Imamzadehs. Eliade believes that when the symbols of the sacred appear in the form of worldly affairs, they establish a dialectical relationship between the sacred and the worldly, and that there is a transformation of the worldly into the sacred in the subconscious mind of man who is fully aware of it. Therefore, in this research, based on the relationship between the sacred and the worldly affairs, we seek to induce the meanings and effectiveness of this symbol in people's lives.

The connection between religion and myth in a scientific background has opened the way for human beings to become acquainted with a collection of beliefs and find their origin. This event progressed faster from the end of the eighteenth century, and with the activity of famous scientists in the following centuries, the hidden aspects of myth and religion became more apparent. Undoubtedly one of those famous scientists is Max Müller. Müller was one of the pioneers of scientific and comparative studies of religion and myth in the nineteenth century. And was influenced by philology, idealism, positivism and Eastern beliefs, especially India. He developed important theories about myth and religion that were considered and criticized by many of his contemporaries. Given the importance of Müller's theories in studies of myth and religion, in this article we have tried to examine the relation between myth and religion from Müller's perspective in a descriptive-analytical manner. Müller believed that the origin of myth is in the naming of natural phenomena, and he believed that religion (religious form) came into being when the "name" became sacred. That is, from inside the myth. He believed in the infinite but believed that it originated in nature.

Simorgh is a mythical bird that has spread its wings in the field of Iranian thought, civilization, culture and thought from the distant past until now and has shown itself in various forms. The oldest text containing the myth of Simorgh is Avesta and in the field of Persian language and literature, Shahnameh is one of the most important occasions for the emergence of Simorgh. In the sixth century, Simorgh also appeared in the field of mystical literature. This mythical bird has emerged in each period with a role and color appropriate to that time. Indian style is a method of creating themes with the ideas of the past and Saeb Tabrizi is one of the greatest poets of this style who has paid much attention to mystical themes during the period of mysticism. In this article, which has been done in a descriptive-analytical manner, we want to study the emergence of mythical-epic Simorgh and mystical Simorgh in Saeb's poetry. Therefore, the question is: considering Saeb's various efforts to oppose and create themes in various fields, how did he use Simorgh to make themes, and in what field and to express what concepts did he use this mythical bird? Research shows that Saeb, in addition to using the story of the mythical Simorgh in Shahnameh, has also used the mystical Simorgh in " Attar's book" and the grandeur and glory of Simorgh is an element taken from both epic and mystical areas that is beautiful in Saeb's poetry has been used.

Reflecting the impact of post-mythological legend in various fields of human life, the obvious thing and verified. It seems mystical one of the categories that have never been influenced by myths. One of these manifestations can be different in function of the numbers in the mythical and mystical texts followed. In this descriptive-analytic style, expression and reflection of the tangible and intangible functions mythical sacred numbers in Persian mystical texts prose elected to the seventh century AH is investigated. Of course, the similarities never spent because of the influence of mythology and mysticism is not conscious, because the expression of ideas of human society in other fields also have to be observed and analyzed. The results of this study suggest that a group of numbers, such as: one, two, three, four and seven of their multiples (forty, seventy, etc.), five, six, twelve thousand, consciously or unconsciously according to the collective conscience of humanity shared between two category Common myths and mysticism, functions such as: unity, diversity and abundance, evolution, are sacred and mysterious.

"A'yān-i-Thābita" ("the Eternal Essences of Things") and "archetypes" are two fundamental terms in two different intellectual systems. Ibn Al-Arabi by a mystical approach and Jung by an analytical approach use the terms "A'yān-i-Thabita" and "archetypes" and attribute some characteristics and functions to them. This article tries to find an answer to the question about the differences and similarities between the characteristics and functions of "A'yān-i-Thabita" and "archetypes" in the viewpoint of Ibn Al-Arabi and Jung. This study shows that both thinkers believe in the existence of the basic ideas in cognition and do not consider the soul/psyche empty. Ibn Al-Arabi considers these ideas as the eternal essences of things, rationales in divine knowledge, which have existential ability manifested by the creative imagination. But Jung considers archetypes, for example the archetype of self or God, as the primary images emerge from human instinct reflected in religious and mythical symbols. Consequently, Ibn Al-Arabi deals with "God" but Jung studies "the idea of God".

Persian poetry is influenced by historical, mystical, mythological supports. The influence of these elements in the poems of contemporary poets can be seen more than other periods, and the reason for this is the popularity of today's poetry. Poetry is tied to the myth, and the myth contributes to the flourishing of poetry and multiplicity of the work; in the Holy Quran, many concepts are expressed in the form of symbols and allegories. The presence of these parables, in fact, makes the concepts more understandable to the mind of the audience. The mystical stories, which are often pseudo-allegorical or narrative, have benefited from this Qur'anic style, especially in interpreting the Qur'anic stories. The most famous mysterious stories in the Holy Qur'an are the prophets' stories that the poets have paid attention to in their works and have explicitly or unambiguously decoded. The main purpose of this article is to investigate the manifestation of mystical and mythological references in the works of Mohammad Biabani. Biabani involves streaks of mysticism in his works, in this normative and anti-Semitic process. Besides the fate of authenticity and decency and the tradition of being Iranian, his poetry takes on the color and the smell of modernity and clarity and novelty. His concepts, themes and messages are fresh even with mystical elements. This paper deals with the mystical forms of Biabani's poetry in a descriptive-analytical method.

Making new themes is one of the most important arts in the Safavid epoch, especially in Saib Tabrizi’s poems. Using Mythological, Religious and National characters and elements reflects Mystic interpretations. This article by the descriptive-analytical method tries to explore these characters and elements in Saib Tabrizi’s poems. We first, placed them in three groups of mythological, religious and national by a categorization. Then we explored them by reference to mystic concepts such as Desire, Love, Satiety, Monotheism, and Death for beloved. The result shows that Saib Tabrizi has had mystic interpretations from these mythological, religious and national characters and elements and had paid more attention to the religious characters and elements which are taken from The Holy Quran undoubtedly.

Cognition of Existence and Being has long been the main and everlasting concern of man. Mythological Ontology is an example of man's endeavors in this field, which has had an immanent effect on the emergence and development of his thoughts and actions. By the virtue of some uncontestable principles in mythology, the spiritualization of universe and secularization of heaven are attempted in order to formulate an ontological system. The conformity and identity of universe and heaven, presence and expression of gods as the Holiness factors and the world's reality, liveliness of the world, human relation with other beings, lack of clear distinction between subjective (mind) and objective (universe), existence of inheretn relation between man and universe by partnership of them in the numinous, living according to gods behavioral patterns and recreation of gods actions by repeating them in rituals are amongst the fundamentals of mythological ontology and it's supposed behaviors. In that regard, man and universe have divine provenances and are places of presence and manifestation of the Holy (the numinous). In Mythology, they are sacred and thus have reality. Reality is the sacred and the profane is the non-existence

Cognition of Existence and Being has long been the main and everlasting concern of man. Mythological Ontology is an example of man's endeavors in this field, which has had an immanent effect on the emergence and development of his thoughts and actions. By the virtue of some uncontestable principles in mythology, the spiritualization of universe and secularization of heaven are attempted in order to formulate an ontological system. The conformity and identity of universe and heaven, presence and expression of gods as the Holiness factors and the world's reality, liveliness of the world, human relation with other beings, lack of clear distinction between subjective (mind) and objective (universe), existence of inheretn relation between man and universe by partnership of them in the numinous, living according to gods behavioral patterns and recreation of gods actions by repeating them in rituals are amongst the fundamentals of mythological ontology and it's supposed behaviors. In that regard, man and universe have divine provenances and are places of presence and manifestation of the Holy (the numinous). In Mythology, they are sacred and thus have reality. Reality is the sacred and the profane is the non-existence

Mircea Eliade (1907-1986) was one of the most outstanding scholars on religious studies, mythology and symbolism. He wrote a number of important works on subjects such as yoga and shamanism, morphology and general types of religious experience. He also had some important theories on the Holy and special function of religion. In his view, bringing about of the encounter of man and the Holy is the main function of religion and religious rituals as a whole. Religion helps man to recognize manifestations of the Holy in nature and History. Primitive man had a special talent in discovering the Holy in nature, so much so that for him all nature was the mainfestation of the Holy, while for the Hebrews it was manifested in history rather than nature. In this view, the Holy shows himself in the ups and downs of history, which in turn brings about considerable consequences.

As sacred narratives, myths have reflected human worldview since the ancient times. One of the main preoccupations of human being was how and why men have been created. Egyptian and Mesopotamian mythology, which approximately are contemporaneous, have an important role in development of the myths of man’s creation. We can find a good deal of such accounts in inscriptions of Pyramids and coffins in Egypt and on clay tablets and other artistic relics in Mesopotamia. By surveying these accounts we are going to find their similarities and differences.

Any religious teaching passes different stages before it develops. It sometimes begins as a simple concept and then develop into complex philosophical teachings. The same is true of Hindu tradition; for example the teaching of "avatar" first came from its most ancient sources, i.e. Vedas and then developed to reach its final form as great Puranas and became a theory about how God manifests Himself which serves the system of Hindu theology and directs the existing polytheism in this religion. Considering the initial concept of this teaching and reviewing its origin, the present paper studies its final form in Vishnu Purana and Bhagavata Purana. A review of some of the instances of these Puranas shows that the teaching in these texts not only refers to several incarnations of Vishnu but is also interpreted, in its final form, as a manifestation of the emergence of Brahman in the countenance of the multiple main and secondary gods and emanation of divine energy to all the creatures in the universe.

One of the intellectual matters of concern to man is the question of God's deputies on the earth, i.e. the divine prophets who are mediators between God and men. On the other hand, it is necessary to study the role of revelation in three important Abrahamic religions because it is these mediators who deliver to man divine message through revelation and the (Logos) word is the basic element of revelation. No doubt, Mosaic and Mohammadan Shari‘ahs (Laws) are similar to one another in many respects. Although in the second millennium, i.e., after Moses (peace be upon him) and before the Holy Prophet of Islam (peace be upon him), a divine religion was revealed which is, in principle, similar to the two religious, Judaism and Islam, and it emphasizes on monotheism, but the idea of the Incarnation (of God in Jesus) (peace be upon him) was included in monotheism. In Christianity, the revealed divine word or Mosaic wisdom and Mohammadan light and reason, which was later introduced to Islam, has suddenly changed into the Incarnation. Given this, the present paper discusses and comments on Mosaic wisdom, contingent Self-disclosure of divine mediation in Islam and necessary mediation as its counterpart in Christianity, because there is an explanation of this phenomenon in ancient Greece Mosaic "wisdom", Chiristian "Incarnation", and Mohammadan "mediation of bounteousness" which seeks to underline the relationship between man and creator.

Symbol is one of the means that leads to cognition and is the most fundamental way of expressing the ideas which without symbolism they cannot be revealed. Therefore, symbols fulfill a prominent function in the area of religious ideas. Religious traditions are full of myths and in this sphere only the symbolic language could be useful. In other words, symbol is the language of the myth. Among the religious symbols Height is one that has played an important role from the primitive age until now. It has always been identified with a kind of value that connects human’s mind to superiority, transcendence and divinity. This article firstly tries to survey the concept of symbol and symbolism and then the function of it in the area of religion and myth. Finally it studies the symbol of Height and its major manifestations such as sky and mountain.