مجله عرفانیات در ادب فارسی (ادب و عرفان)
پیاپی 43 (تابستان 1399)

The poem “Jamshid and the Sun” is an unknown and strange work among the general public and the encyclopedia of scientific research. Undoubtedly, the historical and uncertain ignorance of the intertextual approach of this poem has led us to write this article. Through a historical-mystical approach, while referring to the individual and social psychology of that era, the article tries to show circles of literature-mysticism., Applying the intertextuality approach and the theoretical framework of "mystical historicism", the article has tried to prove the mystical nature of “Jamshid and the Sun” poem with reference to in-text and extra-textual signs - contrary to popular beliefs. According to the results from this study, from this perspective, the hypothesis about the mystical nature of “Jamshid and the Sun” text can be proved. That is, the article deciphers the intertextual foundation of the work, which despite the dialectical link, is still "conversational". This poem has a mystical color and atmosphere which comes about through resorting to the epic myths of ancient Iran and imitating the lyrical background and narrative techniques, especially those of Nezami’s poem “Haft Peykar”, the structure and mystical techniques of Suhrawardi stories such as: Red Wisdom, Sanaei’s Sir Al-Ebad, the stories of "Castle" "The Essence of Pictures" and "The Controversy of the Chinese" from Rumichr('39')s Masnavi. Therefore, the poem “Jamshid and the Sun” is an unknown and strange work in expressing the general theories of society and even in scientific research. By analyzing this work, we can reveal the depth of this example of eighth-century Sufi poetry. This work was composed in response to the intellectual and cultural framework of the eighth century’s intellectual and philosophical background, namely mysticism. This article has been written based on the "mystical historicism" approach and the intertextual approach used for depicting the depth of “Jamshid and the Sun” poem according to the elements of poetry (literary-mystical) in the eighth century.

Metaphors have been upgraded from being a word fantasizing tool to a tool for cognition and thinking by George Lakoff’s and Mark Johnson’s cognitive metaphor theory. Lakoff and Johnson found out that metaphors do not only belong to literary language, but they are functional in everyday language, while the poets employ the metaphors in poetry and literary language for their own purposes. Conceptual metaphors make concepts tangible using “source domain” and “target domain”. “Domain” is a scope of words and meanings which make a concept imaginable or “mapped”, for example journey is the “source domain” and life is the “target domain” in “life is a journey”. In this schema we used a tangible concept for life which is an abstract concept.  Relying on this theory, the current study conducted an analysis of Hafez Divān’s first sonnet to prove that the sonnet is based on and fully explainable by “love is a journey” conceptual metaphor; in fact all the sonnet’s components serve to induce this concept.

The concept of the “chr('39')Perfect Human” has been presented in various forms in monotheistic religions and different mystical sects. The subject of the creation of the man, in the form of God discussed in the Old Testament, and the perfection of the all prophets such as Noah, in that book show the familiarity of Jewish and Christian worlds with god-like and superior human beings; an attitude presented in the medieval Christian philosophy. Thus, the “Perfect Human” is the one who has reached the perfection and looks like God, unlike the imperfect human who lacks this quality and is not like God. In this article, first of all the views of monotheistic and mystical religions about the concept of the chr('39')chr('39')Perfect Human" are examined and then, this concept is explored in Arabic and Persian literary-mystical works and finally analyzed in order to clarify the differences and similarities between pure religious and mystical ideas. Unlike the popular belief considering Mohi-ud-Din Ibn Arabi as the founder of the theory of the “Perfect human”, this concept has been discussed in monotheistic religions, Islamic mysticism, and the works of medieval mystics. Ibn Arabi expressed this concept in a systematic and extensive way. Among the litterateur mystics: Al-Neffari, Sanai, Meybodi, Ibn Arabi, Rumi, Sheikh Mahmoud Shabestari and Hafez have expressed his characteristic beliefs and thoughts.

Although in modern literary criticism the concepts of the material psyche and the anima have popular through Jungchr('39')s psychology, what is more in line with Nezami intellectual geography is the fact that myth is the great lady of the universe. The universe’s great lady is an old belief that has always existed in people’s minds. When Nezami was composing the poem “Haft Peykar”(literally seven-figure), he was probably familiar with this myth and used it. This research aims to find an appropriate answer to this question that why the “Haft Peykar”, unlike most romantic stories, presents the idea of a plurality of beloveds. To achieve a convincing answer, the“Haft Peykar”, has been considered from a psychoanalysis perspective and the myth of the universe’s great lady and has led us to the conclusion that: Bharam’s wives symbolize the universe’s great lady and they are his mind’s Anima and that they play the role of old wisdom in Bahram’s pursuit of human perfection so that he, through self-refinement, would become a just and wise king and will have worthiness enough to go to the cave of darkness and achieve immortality. Understanding this, along with other aesthetic components, has made this work meaningfully beautiful and artistic.

Paulo Coelhochr('39')s mysticism is mainly a kind of psychological mysticism that seeks to find the truth with self-reliance. The elements of "anthropology" mainly and “the ideal human being” especially are the most important elements around which Coelhochr('39')s teachings revolve. A one-dimensional view of man and limiting manchr('39')s destiny to this world is an idea that underlies the epistemology of Coelhochr('39')s teachings. In examining Paulo Coelhochr('39')s work, what is central to cognition is the model he presents of the perfect man. Through his novels, Coelho tries to depict his idea of ​​an ideal human being so that he introduces that method as the end of the path of human beings seeking happiness and the only way out of troubles and sufferings. The fact that he limits all human destiny to this world and considers the end of the path of transcendence to be the same is the most important reason why we need to critique and study this ideas. This research is a kind of developmental research using descriptive-analytical method with an emphasis on comparative view. The authors of this article try to explain this idea and critique it based on the method of detecting internal and external incompatibility. Based on the findings, it was concluded that the basis of perfectionism and human nature demand something outside the realm of matter and corporeality, while the model presented by the ideal human being in Coelhochr('39')s thought has completely physical characteristics and dimensions. And it is limited to the material world, which deprives man of the possibility of understanding the transcendental.

Sincerity is solitude, that is, cutting off from everyone and joining God and sitting on the "love" stage and letting the sharp bird of hope and interests fly.  The mystic must not be proud of their "worship"(feminine) For God Himself does not look at the gods, but attributes the salvation and purification of His soul to Godchr('39')s providence, not His own effort. Sincerity is the light that burns in the eyes of ordinary people to keep them away from company and sharing. The seeker, in the first place, must avoid the pollution and not be enlightened in all matters and in his actions and worships , he must be satisfied and pleased. God bless the Purification of the path of truth, worship is one of the essentials, the intention of which is not just the Creator and His pleasure and the worshiper needs that all her actions, states, and thoughts be sincere to God.The question is, can sincerity be achieved through worship? Or are other matters and knowledge necessary? What are the hijabs that keep the seeker away from sincerity? Thus, our hypothesis is that Rumi considers sincerity to be the mere submission of the seeker to the unequivocal ruling of the Almighty. The aim of the research is to understand the levels and means that bring the seeker closer to sincerity. He goes through hijabs and obstacles one after another to show the beauty of his beloved. This article has been written based on descriptive-analytical method using library resources.

From the earliest centuries of Islamic history, mysticism as one of the pillars of knowledge, has appeared in the behaviors and writings of many Muslim scholars. Commentators of the Holy Quran were among those who used this sea of ​​knowledge in interpreting the verses of the Quran. The mystic of the fifth century AH, Khwaja Abdullah Ansari, in his prose and in his written of prayers, points out ethical and educational issues in addition to the mystical themes and material practices. In the thirteenth century, a Shiite mystic named Safi Alishah wrote a poetic interpretation of the Qurchr('39')an, expressing mystical themes in a practical way while at the ame time sometimes, he gave them philosophical themes. The reasoning of the heart and refernce to the concept of heart in this poetic interpretation can be well observed. One of the important contexts for expressing the mystical themes of the Qurchr('39')an is Surah Yusuf (AS). Based on the basic question of the degrees of commonalities and differences between the mystical views of the fifth and thirteenth centuries (AH) interpretations of the noble verses of the Qurchr('39')an, the present article has made a comparative study of the mystical themes of Surah Yusuf (AS) in these two interpretations. The imporatnt point is that these interpretations have different characteristics that are related to two different periods of Islamic mysticism