پژوهشنامه عرفان
سال چهاردهم شماره 27 (پاییز و زمستان 1401)

The infrastructure of the social environment affects the subconscious of each individual. Using the codes in an environment and culture, the thinking space of poets and writers can be achieved. In this type of cryptography, the text refers to the outside and the living environment; Therefore, considering the Christianity of a part of the people of Konya at that time and the cultural and social context of that city, it is possible to critique and evaluate the extent and quality of the influence of Christian culture on the animal symbols of Shams lyric poems by examining Rumi's poems. . The results of this study show that the most important manifestations of Christianity in animal symbols; The categories of the ascension of Christ are the Messianic tail, baptism and Christian beliefs, which Rumi uses to express and spread the pure ideas of Islamic mysticism. Accordingly, ascension with the pattern of returning to the truth, Messianic tail with the pattern of divine love and fertility, baptism with the pattern of passage and cultivation of the soul, and Satan in Christianity with the Islamic pattern of the soul, conformity means that each of these concepts using animal symbols in Ghazals of Shams are on display.

use of symbol for symbolic transmission and symbolic explanation of events and topics that are beyond ordinary human understanding has long been common among mystics .The elders of the Sufi have always tried in their sayings and works to reveal the infinite truths and what does not  fit within the scope of materialistic understanding by using cryptography one of the most complex aspects of the human being which has been widely considered in cognitive teachings of mystics is the Soul and its types .The use of animals by mystics , and their representations to describe the characteristics of the Soul , are among the topics that attract attention in the words and works of elders . Using  a descriptive-analytical method , this study examined the manifestation  of the Soul through animal symbols and in order to answer the question that what are the most widely used animal symbols and it also explains why these animals are considered as these symbols .To achieve this purpose , the most commonly used animal symbols related to the Soul have been identified in the stories and sayings of the five mystics (based on Solamichr('39')s classes of Sufi) and then by using cultural background of each , their symbolic and cryptic roles have been expressed .Also, based on the presented documents , the reason for choosing the mentioned animals as a symbol of the Soul has been explained .Another approach of the present essay was to critique and analyze the discovered symbols .Explaining the main message of mystics in the field of guiding disciples  by decoding animal symbols is another goal of this research .The results of the research confirm that animals such as horses , dogs , lions , snakes and also fish are among the animals whose cryptograms have the highest frequency among the sayings of mystics , when symbolizing the Soul .Usually around this main focus , the symbolism of  other animals such as rabbits and foxes has been used as a complement to the topic .

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.

Self-knowledge, which in psychology is called individuality, is one of the most important topics in mysticism, religion, philosophy, psychology and educational sciences. Alienation is one of the most important factors threatening the real identity of man, which causes religious, behavioral and moral damage to him. It also prevents the evolution of man and the knowledge of the world, leads to misguidance, aimlessness and meaninglessness of life and, most importantly, prevents the knowledge of God and closeness to him. In this article, with reference to some reasons, we explain the unique position of self-knowledge and in fact its preference over any knowledge in Attar's thought. And considering the centrality of self-knowledge in connection with theology as the main reason for the importance and value of self-knowledge in Attar's mystical thinking, we explore some of the ambiguities and difficulties related to it.

Ontological relationship of human actions with afterlife punishment which it is referred to "the embodiment of actions", has been particular importance to Muslim scholars, especially the mystics. Ibn 'Arabi, by introducing topics of anthropology and Perfect Man, takes a great step in explaining the subjects of the embodiment of actions and his commentators tried to proof this view. The present paper examines five attributes of Perfect Man, indicators such as the caliphate, disposition, ambition, comprehensiveness and knowledge. The comprehensiveness of Perfect Man causes the presence of all the worlds to him and the emergence of his intuitive knowledge to those worlds and revealing the inward entities to him. In addition that, Perfect Man with two attributes; disposition and ambition, is capable of creating external objects and proves the creation of inner actions by the soul in the afterlife.

Attar is a mystic poet who, considering two components of "mysticism" and "poetry", in addition to Glossary and implication, has used the virtual meaning of words a lot. By using a word in different meanings, he creates a semantic network and adds to the musical aspect of the poem. The similarity of words in appearance and the difference in meaning, in addition to beautifying, creates an enigma whose solution by the reader brings sweetness to life and keeps the meaning in the mind of the reader. The use of the word in Attarchr('39')s language is in rotation in real and virtual meanings. When we read his poem, we must divert the mind from any meaning and achieve the goal based on the meanings of the words. "Atheism" is one of the words used in Attarchr('39')s poetry. He sometimes unties the knot in understanding the meaning of this word by bringing reciprocal and synonymous words along with "atheism" and using it as a cool word. In some cases, it seems that the lexical meaning of "atheism" is not considered and the correctors and professors have not provided a definite meaning of this word. According to some evidence, it seems that the word "atheism" have been used in another meaning, which will be analyzed in this article.

Cinema due to its potential has depicted various issues of human kind life. One of concepts which has been represented by cinema is mystical experience. This experience is a human kind experience and encompasses ideas like immortality, Illuminations, introversion, spirituality, eternity. These concepts exist in all religions and civilizations in different shapes and many researchers have studied these concepts. The mystical concept studied in this article is mystical experience of Buddhism and Far East. There are numerous great depictions of mystical experience on the cinema screen, however Little Buddha and Baraka due to their direct approach to mystical experience and also because of 90s cinema approach to technology in making documentaries, are eminent to analyze. For analyzing films and also surveying the mystical experience, fundamental theories in the field of mystical experience, cinema and spirituality are used. In this survey which is done by descriptive- analytic method, data is gathered from library resources and watching films. At first mystical experience is defined and then mystical experience of Buddhism and Taoism are studied, finally two mentioned films are analyzed according to mystical experience.

Mystical language and the help of mystery and symbol in the expression of intuitive experiences are considered as one of the important propositions of mystical works. In this research, the authors intend to answer the fundamental question in a descriptive-analytical way that what is the use of mysticism language and cryptic functions in clarifying the issues of self-knowledge and unity of existence in Golshan Raz and what is Shabestari's purpose in this application? The results of research show that in the realm of mystical semantic and idiomatic system, the code of "I" is not specific to human beings and all beings have "real" in proportion to their perfection, and in human relation, the address of "I" is the soul. "Illusion" is the most important factor that prevents the observation of the absolute truth, and Shabestari places special emphasis on leaving the "illusory appearance". The confusion of human beings due to having delusions in the material world is an important point in mystical teachings that Shabestari has raised in the transition from Shari'a to the path and semantics of its illusory manifestations. In the code of "unity of existence", he, based on Ibn Arabi, considers the "heart of the mystic" as the place of change of divine manifestations, which recognizes the truth through continuous changes; so the mystic soul is no longer his own "human" soul, but is exactly the same as the identity of his "aspect".

Poems of Shiite praise and lamentation have many mystical meanings in their text. Mahdavi praises have a mystical insight due to having a kind of occult knowledge. The present study, by comparative and descriptive study of mystical meanings expressed in Mahdavi poems of two mystics, jurists and philosophers, wants to first determine the mystical meaning of the words in these poems and secondly explain these concepts. The similarity of the mental and social origins of the poets of these poems must have played a role in the similarity of these poems. Imam Khomeini and Aref Bojnourd are both jurists and are familiar with hadith texts about the knowledge of the Imams. Both are considered students of Haj Mullah Hadi Sabzevari in philosophy and both have written poetry in the same period and time. They also differ in two issues. Imam Khomeini's mysticism is a social mysticism and the mystic of Bojnourd is a recluse. The other is that the Imam has no clear affiliation with any Sufi sect, but the mystic of Bojnourd is clearly affiliated with a particular Sufi sect.

Mystical lifestyle consists of principles and bases that can be mentioned as its distinguishing features from other lifestyles, so one way to understand mystical life is to explain these principles and present them in a systematic structure. According to this, in the present article, the subject of discussion is the extraction of mystical life's principles by reflecting on Ibn Arabi's thought in a descriptive and analytical manner, which constructs the components of a mystic's lifestyle that has achieved the status of assuming the Divine character by going through the process of progression in the path and offers a model of living in terms of vision and also practicality that sets it apart from other lifestyles. These principles were referred to as "worship and freedom", "wisdom", "noble character traits", and "non-conflict", which are arranged together and form a systematic structure. While discussing these principles, the ontological and anthropological foundations that explained them were also discussed.

of the basic issues of the modern era was the crisis of meaning. Kazantzakis (1883 -1957),wrote his works in his own interpretation, creating a great idea to give a new meaning to life and comfort for man.This article aims to find out; What is the importance of spirituality for Kazantzakis? Wha tconcepts does his spiritual attitude include? His spiritual approach can be placed in which of the types of spirituality? And which concepts are traditional and which are new? Examining the subject leads us to the conclusion that the six concepts of God, Christ, body, spirit, nature, and law can be found in line with his spiritual attitude. For him, God is the ascension of spirituality, which was constantly evolving in his thoughts. For him, nature is a manifestation of God's presence. For him, Christ is a model of love, sacrifice, struggle and seeking justice, and his law is written love in the hearts of people. The body and the souland there lationship between them are also one of the most important components in his spiritual attitude,which he considered his lifelong effort to be harmony and unity between the two. His spirituality can be seen as active -practical and prophetic -critical.This research has been carried out in a descriptive - analytical way on the works of Kazantzakis.

Discourse analysis is one of the most important literary theories in the analysis of texts. A theory that, by analyzing the hidden meanings of the word, has opened up a new opportunity for a different attitude to literary texts. Language, power and ideology are important components of this theory's critical approach. The secret layers of the language are presented in oral and written texts to illustrate the formation and reproduction of power discourses and domination and reveal the hidden relationships of power. In the eyes of Foucault and Freclough, power in politics is not summed up and is present in various aspects of human societies. Accordingly, the recognition of the power structure in the peaks of praise of the mystical texts, and in particular the works of Attar, can be important. The most obvious aspect of mystical poetry is the dominant form of the discursive form of "Khamid al-wujiri" or "centrality of metaphysical and spiritual power." In these texts, especially in Attar's works, there is a clear contrast between the power of spiritual discourse and the power of sovereign and political discourse. In most of the mystical narratives of the companions (old, but, mystic, wise, etc.), they work in three distinct directions. Confirmation of the dominant form of "God-centered" discourse 2. Criticism, confrontation and struggle, with the reproduction of domination in political power - sovereignty (kings and emirs) 3. Legitimation and impersonation of other centers of power. Like the power of the zeal, the devotee, the ruler, the mohassabi and the judge