فصلنامه ادبیات عرفانی و اسطوره شناختی
سال هجدهم شماره 69 (زمستان 1401)

The force schema is one of the important components in cognitive linguistics that forms the basis of metaphor. Mark Johnson outlines seven types of force schemas which can be used to examine the stages of spiritual journey (suluk) in mystical texts. The present article, by using analytical descriptive method, attempts to examine the types of force schemas and the process of their influence on the mystic's spiritual journey in Jalāl-a-Din Rūmi's Masnavi Manavi and Ibn al-Farid's Nazm-as-suluk (The Wine Ode). The results show that the compulsion schema can be studied in two lexical and grammatical categories. Masnavi Manavi and Nazm-as-suluk include a motion schema in which the mystic faces obstacles that act like a barrier and prevent the mystic from entering the stages of spiritual journey (suluk). In the counterforce schema, two forces collide strongly with each other, and the resultant of these two forces leads to the creation of unity. In the restraint removal schema, Rūmi and Ibn al-Farid consider elements such as asceticism, purification and denial of reincarnation to be effective in removing obstacles. In the diversion schema, both poets have considered the exoteric knowledge as an important factor in the mystic's lack of progress.

Jung considers psychoanalysis as archeology of human consciousness. On this basis, the term "archetype", which underlies the theory of the process of individuation, is derived from a combination of the terms archeology and typology. Individuation is the archetype of psychological development which is involuntary, gradual, regular and strong. It consists of a chain of archetypes such as shadow, persona, wise old man, anima. The goal of the process of individuation is the conscious integration of the components of this archetypal chain in the form of a single archetype called "self". Jung's psycho-mythological analysis is based on the discovery and interpretation of archetypes, and in the present research, we use this method of analysis to recognize and interpret archetypes related to the process of individuation in the story The horn that got Croup, written by Hamed Habibi and illustrated by Alireza Goldooziyan. We are also looking for an answer to the question of how the archetypes of psychological development are represented in the text and images of the story. The innovation of the research is that it examines the theory of individuation in a text composed of text and image. In other words, it considers the interaction of archetypes related to individuation in the verbal and visual text. The results show that the pattern of identification in such stories is the reproduction of the archetype of individuality.

Myth is a means to express the feelings and general demands of every nation whose members follow common patterns. Hamzanama is the story of one of the Iranian-Islamic myths presented in the form of a literary text; it expresses the inner demands of the Islamic society by using Iranian culture with a symbolic language. In this literary text, the archetype of the hero has been manifested in the form of the historical figure of Ḥamza ibn Abd al-Muttalib (the uncle of the Prophet of Islam) to reveal the hidden truths of the psyche of the society. Using the foundations of psychology and sociology and regarding the views of mythologists such as Mircea Eliade and Joseph Campbell, and with a historical-comparative approach, the current research tries to reread and analyze Hamzanama in order to gain an understanding of the Islamic society in the 8th century AH. The results of the research show that due to the cultural and climatic diversity of the Islamic society of that period, the internal cohesion of the society is greatly threatened. In order to solve the problem, the unconscious of the Islamic-Iranian society wears the luxurious clothes of Iranian culture on a Semitic hero with an Islamic character to ensure its survival.

In the vast majority of post-Islamic sources, the story of Zhahak's victory over Jamshid is as follows: after the decline of Jamshid's authority, the farr departed from him and Zhahak advanced and conquered the country, then Jamshid abandoned the kingdom and fled. For some time, as a fugitive, he wandered in different parts of the world and Zahhak looked for him everywhere. In the end, He found Jamshid and cut him in half with a saw. Now these questions are raised: Why did Zahak kill Jamshid in this unique way? Couldn't he cut off the head of his enemy, like many kings or heroes of the mythological history of Iran? Why didn't Zahhak hang him? Or even without telling how he was killed, it was enough to mention that Zahhak killed Jamshid after finding him. Undoubtedly, this particular way of killing Jamshid, i.e. sawing him, refers to a symbol. The present research assumes that the myths of the indigenous peoples of Iran have been influenced by the myths of the city-states of Mesopotamia, and by using descriptive-analytical method, attempts to study the compatibility of the myth of Zahhak with the myth of Marduk.

Many of our psychological sufferings are rooted in the way our parents treated us in our childhood. Neo-Freudian psychologist, Karen Horney established the theory of neurosis on the basis of the psychological sufferings and their consequences. Horney believes that a neurotic person resorts to "moving toward people" (compliance), "moving against people" (aggression) and "moving away from people" (withdrawal), but these mechanisms are a temporary relief and may lead to the patient's discomfort. Jalāl-a-Din Rūmi, as a mystic who closely monitored the behavior of different classes of people, relying on Islamic knowledge and teachings, has presented solutions for the treatment of neuroticism, which have similarities with Horney's defense mechanisms. The present article, by using analytical-comparative method, examines the different manifestations of "moving away from people" in Masnavi Manavi. The results show that neurotic withdrawal has more manifestations in the behavior of characters of Masnavi. Also, Rūmi attaches great importance to dialogue in the process of human evolution, and considers "moving away from people" as permissible if there is no possibility of dialogue. He considers several types of withdrawal such as mystical, social and neurotic, and considers neurotic withdrawal as a result of factors such as ignorance, jealousy, hatred, lack of understanding of the causes of human differences and lack of mutual understanding.

The short story "The Lady of the Garden" from the book Seven Captains, written by Shahriar Mandanipour, is a patriarchal narrative about women and the society in which the story takes place. In an eerie atmosphere and inspired by Sadegh Hedayat's book The Blind Owl (Boof-e koor), the author expresses his views about his society and homeland by using symbols and mythological elements. Using descriptive analytic method and based on a mythological view, the present article tries to answer these questions: Which mythological themes and narratives did the author use for making the story better understood? Are these themes woven into the warp and woof of the story, or, are they only present in a symbolic way? In order to explain the death of beauty and the lack of progress, the lack of change and failure to achieve goals in his homeland, Mandanipour talks about the myth of the journey to the underworld, and the death of the plant god. He mentions the symbols of the agricultural – well era, flower, etc.; he believes that a demon is the reason for destruction and creates a confrontation between the goddess of agriculture and the god of the Aryans. Referring to the theme of "repetition of myths in the sacred time", the author believes that the hero always tries to make a great change and ultimately does not achieve this goal, because people do not interpret truth, beauty and change as the hero does