Mytho-Mystic Literature
Year:2009 | Volume:4 | Issue:15|Papers Count:8

By considering the meaning of archetype and myth, in the present article attempt is made to show the relationship between the two in some selected poems by certain Persian classic and modern Poets. Then, based on Jungian concepts – conscious, unconsious and collective unconscious – the role of archetype in the works of the contemporary Persian poet, Ahmad Shāmlū (1925-2000) is demonstrated.

A psychological study of Mowlānā Jalāl-al Din Balkhi's Ghazals (Odes) reveals the fact that some of these odes indicate the poet's great understanding of Consciousand unconsciousness. Mowlānā's "Superego" gains life upon his visit with Shams-e Tabrizi. This visit is the ignition for a series of poetic experiences. Using the psychological approach and the concept of "supergo", in the present article an attempt is made to show the symbol of cave in the works of Mowlānā Jalāl-al Din Balkhi, Persian poet and mystic.

Ferdowsi's epic, Shāhnāmeh, has had a profound influence on Persian Literature. Some poets have tried to develop their own epics, stories and poems by imitating his. But an admirable imitation of Shāhnāmeh has not been created. By considering two epics, Jahāngirnāmeh and Borzū-nāmeh, and based on Vladimir Propp's morphology, the present article tries to answer why there has not been created an epic like Shāhnāmeh.

From the earliest period of Persian poetry, the sun has been a subject of attention, and in the 6th and 7th AH, Khāghānī Shirvāni, Attār Nishāburi and Mowlānā Jalāl-al Din Balkhi employed the image of the sun in their poems. But for Shahāb al-Din Suhrawardi (1155-1191), the Persian philosopher and mystic, the light and the sun have a special significance; according to him all creation is a successive outflow of the original supreme Light of Lights (Nur al- Anvar).This article tries to analyze the symbol of sun in the Allegorical Works of Suhrawardi, especially Loqat-e Murān.

KeiKāvūs is a mythological king of Iran and a fictional character in Shāhnāmeh. According to Shāhnāmeh, KeiKāvūs had a flying craft made of wood and gold, attached to specially trained eagles. He invaded Māzandarān and was defeated there in a great battle by Div-e Sefid (the White Beast). He attacked Hāmāvarān and married Sudābeh, the daughter of the king of hāmāvarān. The present article tries to study Keikāvūs's personality and acts not only in Shāhnāmeh but also in Pahlavi texts and Avestā.

In the Islamic tradition, Bohlool is the symbol of "wisdom mad". He was a well known judge and scholar, and companion of the Imām Musa al-Kadhimin. According to the Imam's order he acted insanely inorder to save his own life. Nevertheless, people acknowledged his superior wisdom and excellence. In Persian Literature, many of his stories are narrated and have been inspiring for Persian poets. Mowlānā Jalāl-al Din Balkhi, in his Masnavi Manavi, has referred to this character and narrated some stories about "wisdom mads". In this article, with regard to the Book II of Masnavi Manavi and the story of Zu'l Nun, a mystic that acted mad, the personality of this character is studied.

The problem of reconciling predestination (jabr) and free will (ekhtiyār) has preoccupied the minds of many Islamic theologians. Shi'ism holds an intermediate position between the Ash'arite and al-Jahmiya predestination and the Mu'tazilite doctrine of freedom (tafwid). Mowlānā Jalāl-al Din Balkhi, the Persian mystic, is an Ash'arite himself, yet his deep mystical inclinations give a different color to this central issue of Kalam (Islamic theology). Considering his ideas about "Love", this article studies Mowlānā's method in solving the problem of jabr and ekhtiyar.