The primary objective of this article is to elucidate that a comprehensive understanding of Greek political THOUGHT necessitates an examination of its origins in Ancient Greece. Traditional scholarship in Greek political THOUGHT has typically assumed that it originated concurrently with philosophy and the establishment of the polis. In this research, drawing upon the visions of Eric Voegelin and Leo Strauss, we endeavor to establish a refined definition of political THOUGHT while challenging the aforementioned conventional assumption. It is argued that political reflection remains intimately intertwined with the theological-mythological beginning of THOUGHT in Greece. This theological-mythological mode of thinking initially found expression in the works of Homer and Hesiod, with these poets serving as the foremost intellectual authorities and initial educators of the Greeks. The Greeks, in their self-perception, viewed themselves through a lens of religion and in the mirror of gods and divine forces. Consequently, any exploration into Greek political THOUGHT must acknowledge the works of these poets as the seminal intellectual foundations of Greek THOUGHT. It is imperative to recognize that political THOUGHT in Ancient Greece did not commence with philosophy or the emergence of the polis, but rather with poetry and a distinct form of religious-MYTHICAL experience, namely theologia-muthologia.

In this article with a descriptive and analytical method have been examined and by comparing the similarities of the story of sending someone to India to find a tree that drives away death and old age with Vispōbish tree and The actions of Simorgh in the national epic, examples of the connection of Mowlavi's THOUGHT with mythological intellectual contexts have been shown. What was obtained from this study is that although the story of sending someone to India to find a special and healing plant or tree was told before Masnavi in other works, especially Shahnameh, Kelileh and Demneh, the characteristics that Mowlavi described for the tree The healer recounts the nature and abilities of wisdom, it is reminiscent of the story and character of Simorgh, which is located on top of a tree in the Farakhkard Sea. Just as that particular tree in the myth is a healer of pain and warding off death, the tree that is spoken of in Mowlavi's speech is a warding off of lack of knowledge and ignorance, which are another form of death. Just as the king's envoy goes to India to find a tree, the MYTHICAL tree is also in India. In Mowlavi's speech, the Mohit Sea can be a reflection of the MYTHICAL Farakhkard Sea, and in addition, Mowlavi has also given characteristics of the MYTHICAL Simorgh to Gebraiel in his mystical speech.

Having motivated by the problem of understanding the relation between ‘ the organization manner of political society’ (focusing on the relation between individual, society and state) and ‘ mode of thinking of the political’ in Fascism ideology, the present article addresses the matter with focusing on the central question that how one can relate ‘ the way of organizing political society’ to ‘ epistemological attitude’ . To explain the hypothesis, which maintains that there might be a certain relation between ‘ totalitarian organization of political society’ and ‘ MYTHICAL conceptualization of the political’ , the paper mainly takes advantage of Ernest Cassirer`s phenomenology of “ symbolic form” . It is believed that such a theoretical framework can provide vision to analyze ‘ politics of Fascism’ as ‘ MYTHICAL politics’ ; politics of kind that is built on a quasi-MYTHICAL understanding of the principles of organizing the political life which leads to human passivity and dependence of the political to an essence external to the political society. Consequently, the political society is so organized that assimilates individual and civil society into state (as incarnation of MYTHICAL community).

Myth, like any other form of narrative, has an undeniable role in visual imagination based on the foundations of MYTHICAL THOUGHT. Ernst Cassirer, by recovering the fundamental principles of MYTHICAL THOUGHT, brings against them to the foundations of contemporary rational THOUGHT and defines the fundamental features of MYTHICAL THOUGHT as compared to modern rational THOUGHT. He also believes the path of human THOUGHT from MYTHICAL THOUGHT to rational consciousness. In this research, it has been attempted to provide a model for explaining the level of human THOUGHT in past civilizations using a descriptiveanalytical approach based on Cassirer’ s epistemological approach to MYTHICAL consciousness as well as using archetypes presented in Joseph Campbell’ s Theory of Heroic Journey. The case study is a Babylonian reading of Gilgamesh’ s MYTHICAL narrative. On the basis of these studies, it can be deduced that the logic governing many of the images formed in the mythological narratives of a civilization, given the level of transcendental THOUGHT of that civilization, lies within the mere bases of MYTHICAL THOUGHT and systematic logic of rational consciousness. In the meantime, as the content logic behind the visual imagination of the MYTHICAL narratives departs from the fundamental MYTHICAL principles, the structure of that narrative, and in particular its personality, takes on a more complex form.

MYTHICAL mysticism is the first and the most basic mysticism that man has so far practiced. It is a mysticism that ancient and MYTHICAL men naturally and unknowingly practiced and implemented since the dawn of history.Ancient and MYTHICAL men were the first mystics because their world view was somehow similar to today's mystics. The present article makes a broad comparative study of ancient and modern mystics.To prove such similarities, some dead and living myths will be mentioned.In addition to this comparison, ancient men's mysticism, called MYTHICAL mysticism, will be broadly studied and analyzed. Novel and elegant theories about mysterious dance (samma') and Zoroastrianism, a religion based on aesthetics, will be portrayed.

MYTHICAL THOUGHT is a kind of worldview that has always saved his situation in humans mind. MYTHICAL idea introduce itself by divide the phenomena of the world into sacred and unholy. Locality is an important MYTHICAL subject that differ from modern man’ s thinking about place. MYTHICAL place differ from its surrounding because it is sacred. It may be an archetype like mount or fountain, or may be it has become sacred because of the unworldly object. It has influential power to characters. it can change characters. Folktale as an old type of oral literature contain the insight, philosophic THOUGHT and life style of past human being. One of the MYTHICAL subject in folktales is locality. This places cause of the relationship with the transcendental affairs, consider as a MYTHICAL place. Most of characters in folktale, change mentally by being there and their destiny change. In this article, we tried to use the theories of great mythologists such as Mircea Eliade and Ernest Cassirer to analyze e few sets of folktales. For this purpose, the places such as mount, fountain, sea, river, garden, well were investigated. and their MYTHICAL modality was examined. my research method in this article is descriptive and analithical. .

BACKGROUND AND OBJECTIVES: One of the most popular beliefs of Gilan cattle breeders is the belief in a MYTHICAL creature called Siahgalesh, which over time, is intertwined with reality and fantasy and has a special place in the formation of their cultural identity. The Epic of Gilgamesh is the most comprehensive and ancient Mesopotamian myth that the protagonist is considered the shepherd god and the role of blessing and protection of domestic animals is one of the most important duties of this holy god. By analyzing these myths, while discovering the mechanisms and customs of the pastoral society, it is possible to achieve the degree of attachment of life and the achievement of dreams. Representing and examining the myth of Gilani Siahgalesh, and comparing it with the Sumerian myth of Gilgamesh about hunting and livestock, comprehensive support for ranchers and environmental protection, is one of the objectives of this research. METHODOLOGY: This research was conducted by descriptive-analytical method. FINDINGS: In these legends, Siahgalesh is one of those heroes who have dominated the social system of the pastoral and hunting society and has a special reputation. People consider him equal to the religious leaders because of his immortality and blessed power. CONCLUSION: The existence of common intellectual, religious, doctrinal and cultural themes between the two civilizations of Gilan and Sumer and the influence of these two civilizations on each other in rituals and customs, is one of the results of this study.

The Yashts are a collection of twenty-one hymns in Younger Avestan. Each of these hymns invokes a specific Zoroastrian divine concept.Yasht 15 is dedicated to Ram but praises the Good Vayu (Lord of the winds) and speaks about the myth of Garshasb.Because of grammatical and lexical complexity of the first chapter (karde) of Yasht 15, the present article tries to study this karde and show the relationship of the myths of Vayu and Garshasb.

Immortality and undeterminity of myths cause them to have continuity in human unconsciousness through the passage of time, and to be considered as one of the inseparable parts of human life. Indeed, it seems that, semantically, continuity of human life is not possible without myths because myths provide a deep response to one of the great challenges of man, that is, immortality instinct. By using the analytic-documental method, the present article tries to study the main themes giving rise to the immortality instinct and reasons of using the same structures in the different cults and ethnic groups. The theme of immortality can be found in MYTHICAL motifs like eternal return, myth of fertility, resurrection, the days of childhood, return to unity and myth of becoming a writer. The processes of formation of these motifs are the same, because the MYTHICAL mind (collective unconscious) has common function.

Mazandaran is among the few areas whose MYTHICAL and real worlds have occupied a particular place. Researchers has painted a MYTHICALly enigmatic world for Mazandarn so much so that some eminent Iranian and other researchers regard this MYTHICAL area as being separate from the present Mazandaran or Tabarastan and have attempted to pin down its frontiers in India, Yemen, Egypt However, some other researchers consider Mazandaran and Tabarestan to be the same area. This study aims to review the history of Mazandaran to criticize various researchers' viewpoints.