There are two theories about beings and their relationship to God, that are called: EMANATION and creation. EMANATION theory that is in the big mystical and philosophical systems, draws a necessary link between origin and its manifestation, but in the theory of creation ex nihilo, that is most emphasized in Ibrahimic religions, the relationship between the creator and the created has been considered and the separation of those two has been emphasized.This article attempts to analize the doctorines of these two theories and proposes that emation is the most convincing method of explanation the relationship between God and beings. Also by retering to the discussion of Occurance and Coming, a defendable view will be presented. One of the most important points in the analysis of the discussion a comparison between Vedanta school and other perspectives has been made.

This study examined historical and religious characters and events emanating myth of phoenix manifesting renewal and resurrection after death and destruction in Adonis's poetries. These concepts is symbols of realities in Arabic societies. Adonis described the society in vortex of leeway, inaction and absolute death. Considering phoenix as a symbol of revolutionary human, Adonis tried to back to glorious period (civilization of Fynyqy) and revolted against current Arabic civilization.Two usages of phoenix were considered in Adonis’s poetries; first, summoning (the role of a human or as poet himself) and second, eminent noun (clearly expressing the word of phoenix).

Faced with the rule "Only one is generated from one", Muslim theologians are divided into two camps. Those who had more powerful philosophical leanings and orientations defended this rule and accepted one version of the theory of EMANATION. For example Nassir al-Din Tusi formulated the rule in terms of a mathematic and symbolic language. Over against this trend, a great majority of Muslim theologians opposed the rule. The latter camp's rejection of the EMANATION deserves reflection from two perspectives a-psychologically it seems that the theory of EMANATION contradicts the omnipotence and free will of God and b- logically the peripatetic philosophers' analysis of the first intellect mostly proves erroneous.      

According to Muslim theologians since the beginning of existence only God exists -or, there is no God but God- and his essence is eternal. As is God’s divine grace also eternal. Therefore, as a sign of His eternal grace, God nominates vicegerents on earth, who are the means of conferring His divine grace upon humans. Since God’s grace is eternal so is the medium of vicegerents also everlasting.According to Shi’a religious texts and scholars Mohammad (PBUH), people of Mohammad’s household, and the Imam of the Times are the only mediums through whom the divine grace can be conferred upon humans. This paper discusses the rationalization of the presuppositions associated with this issue, which involves a careful study of the considerations of the doctrine of race (people of Mohammad’s household) in mystical and philosophical terms. It also discusses an understanding of relevant Qur’anic verses and traditions on this issue. Further, we discuss the exact understanding of the medium of grace and its attribution to Imam Mahdi, which requires a historical survey of the development of the meaning of medium.Finally, the rebuttals of the objections associated with this discussion enhance our argument.

According to Jung, the stance of archetype is the collective unconsciousness; and since literary works stem from man's unconsciousness, it can be evaluated through archetypal analysis.One of the important archetypes is the anima which is the female culture and soul which are embodied in man. Anima has various transfigurations and can show itself in different aspects of water, plants, birds; and the woman EMANATIONs like mother, beloved, etc…..Anima's function is different in the soul of man and is composed of wickedness and negation to the levels of divinity which will be accomplished in transfigurations of "self" and "rebirth".In this essay, we'll deal with the way of anima EMANATION in the mold of plants and its different manifestations in trees, flowers, garden, leaf, grass, branch, and etc.

The researchers believe that in religion, Khaghani was in system of Sunni, and he was following Shafeyi and they account poetries as their criteria that Badil has created for some of Shafeyi Imams. But with a look at Khaghani poetries, we find his respect toward pure Imams. Imam Ali (peace be upon him) and Imam Zaman were more accounted for by Kaghani by innuendo. He frequently states his desire to visit Imam Reaza (peace be upon him). Also innuendoes and insurances of Khaghani to the valid anecdotals of Shiite about Hazrat Ali and also his poetries for Imam Hosein (peace be upon him) and his regards to Karbala event can be proof of our claim about his affection to Shiite religion. The awareness and information of Khaghani about Imams is not limited to anecdotal, he has great information about life details and political history of pure Imams and points to many of them. Although khaghani has not significantly given attention to concept of waiting, but regarding and stating to {Mahdi Sahib-ul-zaman} and also statements about Dajjal are many in his Divan and the most significant feature that he has observed inside Hazrat is the issue of implementing justice by him that he has clearly asked his Mamdoh to gear himself with these features.

Clarifying the nature of accidental lights is one of the main parts of Suhrawardi’s emanative structure. Having elaborated the way these lights illuminate and the role they play in creating Lords of Species (archetypes), he innovatively explained parallel (horizontal) multiplicities of intellects whose presences make all entities possible in all worlds lie below the world of Power (Alam al-Jabarut), i.e., alam al-malakut and alam al-mulk.Mulla-Sadra, who has often mentioned Platonic Ideas in his works and considered himself as a defender of this theory, was intensely influenced by Suhrawardi’s emanative structure and especially his theory of Lords of Species (archetypes), which are equivalent to Platonic Ideas. Although Mulla-Sadra mostly owes his ontological structure to Suhrawardi’s emanative one, he, when dealt with the problem of accidental lights, which provides a basis for Lords of the Species to be possible, presumes that believing in accidental lights is in conflict with the principle of complete actuality of intellects and their pure incorporeity. In this article, firstly, we make it clear why even if someone adheres to Mulla-Sadra's position regarding complete actuality of intellects, he can still accept Lords of the Species. He can explain the creation of parallel (horizontal) order of intellects by referring to different aspects of intellects lie in ascending (vertical) order. Secondly, we show that Mulla-Sadra was not justified in believing in complete actuality of intellects. Because it is not one of the principles of Transcendent Wisdom (Al-Hikma al-muta ‘aliya), nor does it cohere with other main principles of this philosophical system.

First EMANATION is spoken of in different works by illuminative philosophers. Suhrawardi in his Talvīhāt, AIwāh, Partawnāmah, Fi E'tiqad I àtiqad al - Hokamā, Yazdānshenākht, AI - lamahāt and Kalimāt al - Tasaww of the order of emonation has been regarded to be triple just as had been taken as Avicenna originality.The works mentioned, however, are methodologically different. Though he has presented the subject - matter in a peripatetic manner. He seeks to agree with a position to some extent different from the peripatetic one.In his AI - Mashar à wa'l - Mutārihāt the problem goes forth profoundly. Suhrawardi presents his own special opinion at last. There can be found some differences and resemblances between Suhrawardi and Pārābi' s views. Both are opposed to a common objection. Suhrawari's view depends upon fundamentality of light and includes an opinion on intellects in width. In his view on the order of EMANATION, violence, loving, intuition and illumination are of vital role.