Mystical Literature
Year:2016 | Volume:7 | Issue:13|Papers Count:8

Motifs and mythical thoughts through human history go into a variety of formats to survive and are reconstructed, recreated and reproduced in ideas and different worlds. One of these realms and worlds is a mystical world. Motifs and common points of the world of myth and mysticism in foundations of knowledge, interpretability, sacred time and space, symbolic language stem the possibility of convergence, communication and interaction between these two worlds. The present article, based on Attar's narration in Tazkirat al- Awliya, explains how Rabai after passing through the stages of the heroicsecret school (Unusual birthday, rite of passage/ Captivity, slavery and minstreland hero's Journey / Journey to the Kaaba) is raised as the goddess and Great Mother's womb. Rabaidisplayed dual and contradictory character in the ancient pattern of her mother goddess and female dutifulness. She is a compilation of virginity and fertile. Rabai is both the virgin, and the mother (making a theme for spiritual birth) big men such as Hassan Basri, al-Hallaj. She isalsoboth minstreland mystic, that poured the love on the body of the ascetic mysticism in an expression of all her feminine sides. Rabia in all lenity and kindness, is strongly fearsome and notorious (terrible, kind mother in the myth). After passing the ritual of initiation, in moving toward the center(Kaaba) and towardachieving equilibrium, evolution and unity, Rabaiherself became a center for the mystics of her time.

Due to the perceptual theory of Greimas, formal elements of discourse refer to a content which has no example in semiotic level of natural world. So it could be assumed the existence of a reciprocal relation between language & perception of the world. What makes this relation possible is the presence of a medium, named corpse. Hence, we recognize in one hand, the process of semiosis issue from linguistic system, & in other hand, we apprehend the perception which is formed by sensitive reaction into the phenomenons of natural world. Structural schema of "perception" gives meaning to the visual objects. Relation between subject & exterior context takes place through the process of this act of perception. This article intends to describe the ambivalent situation of "perception" in performing apocalyptical events of Ruzbehan. The results confirm that based on generating extension & intension, author creates during the revelation experience, a tension in his language. That, in turn, leads to a variety of visual elements as well as to the fluidity of signs. In context of mystical experience, Beliefs & desires of spectator affect on perceptual structure of this experience.

The journey can be considered as the most important element of mysticism and its distinguishing factor against all other wisdom systems. Accordingly, this issue has always been at the focus of attention among mystic people, and therefore, a large part of mystical texts has been dedicated to explaining how the journey is. The existence of various plans for stages and habitations of the journey indicates the presence of traditions, schools, educational systems and various mystical experiences in Islamic mysticism. Thus, the analysis of the theoretical and intellectual foundations of the mystics on the perfection course plays a very important role in understanding these topics.Aziz ibn Muhammad Nasafi, as a creative and innovative mystic in theological, ontological and anthropological matters, has provided significant standpoints about the journey. In this article, we review and analyze the mentioned standpoints and clarify Nasafi's intellectual foundation on the journey of perfection.Although Nasafi has provided several plans for the journey, the foundation of all these plans is based on two pillars: 1. Attention to the seeker's inside; 2. Attention to the seeker's outside. In addition, "changing the potentials into actions" is of particular importance to achieve perfection in the plans he has presented.

Mulla-Mohammad Fuzuli-Baghdadi (890 - 963 AH) is a poet who has a poem and prose literature works in three Persians, Arabic, and Turkish languages. One of his works in Persian prose is “Safar-nāma-ye Rūḥ” which is popular as “Hosn o Eshgh” and “Sehhat o Maraz”. This work is a story of entering sprit into the body, and its conjoining with temperament and its journey at body territory.Bidel Dehlavi, the great poet of Indian style (sabk-e hendi), (1054 -1133 AH) also in his Matnawi by the name of “Telesm-e Hayrat” after preliminary God worship and stating the origin of creation and expressing inability against God and praising Islam prophet, tells a story of sprit king who comes to physical world excursion from the spiritual world and enters in the body and go through some stages in this settlement. In this article by introducing Fuzuli and stating common and suitable grounds for the acquaintance of Bidel with him and his works specially Safar-nāma-ye Rūḥ we propose the possibility of using this work at composing Telesm-e Hayrat by Bidel. Then we investigate the structure and elements of these works and compare the scale of their familiarities.

The subject which has been unobserved by lots of philosophers, has been so magnificent in Molana's point of view. In his idea, it is necessary to notice the sublimate besides the utilization of logic, to accomplish the proposition which are in accordance with the fact. Molana believes that besides every dangers and damages caused by seen to the human's worldly and spiritual life, the realism also faces the human with some threats that will not let him/her (human) to reach the truth. In present article we are going to show how the sins can cause problems to the human's understanding, by studying the sins including: cupidity, partiality, Illusion of perfection, and … the consequence is that, from molana's point of view, destroying the composure, recognition tools, neutrality, igne property .and truth conversing are some pestilences that seen places them in the way wich is conduced to cognition.

Being present for centuries, myths are our ancestors’ heritage that continues to reverberate in man’s unconscious mind. They contain symbols, frequently reflected in a variety of forms in literary and art works of different eras.Using these symbols for depicting a panoramic world will connect myths –which are often about supernatural incidences- to mysticism –which illustrates the unseen. The Mirror is one of these symbols that have been miscellaneously presented in mythical and mystical texts.This paper aims at providing a descriptive-analytic answer to this question: how is the Mirror symbol reflected in Bundahishn and Mersaad-al-Ibad as two mythical and mystical texts?In Bundahishn, one of the primal Zoroastrian religious texts as well as Pahlavi interpretations of Avesta, the Mirror is considered as one of the five parts of human body. The Mirror is the part which returns to the Sun and will be bestowed back to the humans by the Sun in the Resurrection Day to enable them to recognize themselves.In Mersaad, also one of the most important Persian prose and Islamic Mysticism interpretations, the Mirror has accepted a poetical function and has almost touched on the concept of “perfect man”. The inner world of men is the mirror-work of God. After death, these mirrors will be brought together to make up a full-length, God-reflecting mirror.

Particle theory is resultant research of ancient Greek philosophers and researchers have developed that such as Lvkypvs and Democritus.This article examines one of the central ideas Attar; It means has studied reflection in particle and its secrets and comparison of particle with theories of ancient Greek philosophers and scientists. And then has analyzed it with great world of mystical philosophical ideas In minor world. This article intends to review the particle in the poems of Attar, pay off in terms of its relationship with the teachings of the mystical poet, examines the evolution its up to world's science.The result of research showed that Attar's in his works despite the fact that seeks tabari Greece wisdom, But in many cases has subscription theories about particles with them. At first glance particle interaction and the Sun, Can dramatically evolution of change to show seekers that the main objective of guidance and spiritual training, the teachings of excellence such as great world in minor world, pantheism and annihilation in Allah's way have provide that is ultimate goal of spiritual education to disciples. Also mentioned testimonials containing education such as motion, wonder, wisdom and ... .Particle and thats features has become wage poem in describing of journey way homes and paved areas to facilitate training mystical teachings and addition to strengthening of the poet's imagination, has provided opportunities for cryptoprocessor and his allegorise. particle in Attar’s poetry is password of seeker and a symbol of the minor world.