In mythological texts, Kayumars is introduced as the first man, prophet and the first king. In Farsi and Arabic texts remaining from the first centuries after Islam, often he is introduced as the first King. It seems that this side of Kayumars’ character could be the remnants of the narratives and informal and non- governmental Khodaynamehs prior to Islam which was most common in the Eastern Iran and to which one has no access. Also in Zoroastrian books left behind from the last centuries of the Sassanid reign and the first centuries after Islam which was written in Pahlavi language, Kayumars appears as the first man created by Ahuramazda and upon his acceptance of the Mazdaei religion, he brings salvation to the mankind. However it must be taken into account that all these narratives are the outcome of the thought processes of the official writers and priests in the Sassanid era. The heroic narratives in the eastern Iran which recognizes Kayumars as the first king in the Pishdadi dynasty are not far from the priests’ narratives in the western Iran in terms of time. Now the question arises that whether these narratives in the earlier times were as such? Was Kayumars regarded as the first creature, created by the Ahuramazda in those first days?This article attempts to put forward a theory in which Kayumars is part of the mythological archetype of the sacred marriage between the “God of heavens” and the “Goddess of the Earth” that caused the growth of plants or birth of humans from the Earth’s core and it is believed that Kayumars in this ancient myth, is the name of the seed from the God of the heavens.

The main goal of this paper is to study the changes in the situation of the sacred and the moral in the Iranian post revolutionary society. The results of this research show that Iranian government has made vast policies for sacralizing the time, place and so publicization of religion. Faced with these policies, the society sometimes has accompanied, sometimes has resisted and sometimes has invented new forms of religiosity. So it is difficult to say that Iranian society has secularized. What has happened is more changing the forms of religiosity. On the other hand, the research results show that Iranian society is in the crises of social capital and trust and is in anomic situation. There is a rupture between religion and ethics and the social authority of religion is weakened. The result of publicization of religion is vanishing the distinction of sacred and profane. The desacralized sacred has come to birth,the sacred that is present in society but does not have privacy and dignity and is not capable of producing solidarity in the society. So it can be said that policy making for moralizing the social life has not succeed.

This is a semiological study of sacred form, its raison d' être and its ontological relationship to time and space. The analogy of architectural and musical proportions is used as a basis for architectural creation. The study concludes with a description of different proportion systems which lead to a new approach to the study of Islamic architecture.      

Based on the research, belief in sacred trees can be found in various forms around the world and for a variety of reasons. In Iranian popular culture, some plants and trees have been given special power, properties and sanctity. There are few places in Iran that do not have a sample of respected trees. These different trees are generally believed to have relatively similar characteristics, including, prohibition of cutting, prohibition of breaking their branches that may cause destruction or serious damage to one who does so. According to popular belief, these trees meet the needs of the needy and are effective in repelling some diseases and evil eye. The results show that, in general, belief in sacred trees is different in theistic and atheistic religions. Among Muslims, the sanctity of certain trees is mostly related to the manifestation of God and the position of the pure souls of saints and mystics, or to their tombs, or to the deeds and life events of prophets and religious leaders, but in atheistic religions, the sanctity of trees is reduced to the status of spirits and goddesses and in practice to the level of magic and spell. Using written sources and descriptive-analytical method, this research has been done.

This article examines the role of national identity in sacred defense. First, the article suggest that differentiation between Islamic revolutions discourse and imposed war is seen less actual in examination of national identity and, conversely there is a strong connection between them The author While Looking at identity changes in history of Iran, refers also to "Legitimacy Crisis" in nationalistic concepts to analyze national identity in War discourse. By Considering these concepts, main discusses of The article are regulated in two Parts including bases of national identity in war and its influence on Warfare treatments. In Part one, religious, revolutionary, and national doctrines are considered as the constructive bases of national identity in Sacred defense. In Part two, also analyzes five components of national identity, unsurrendability, and Justice- Center approach domination of Islamic Truth System, mobilization and national integration and Finally, Spirituality and national Morale For Considering the role national identity guide lines on Warfare treatments.      

In some rural areas in Kermanshah and Kurdistan provinces in western part of Iran, vegetation covers, in and around commentaries, are left intact. A plant ecology survey was carried out in seventeen of such sacred groves. Density, cover and dominance for each tree species was determined and the ecological values were calculated using Curtis method (1976). Results obtained from this study indicate that various aspects of vegetation structure such as species composition, growth form and canopy stratification are under strong influence of the long term conservation and other factors such as edge effect and chance extinction relating to grove size. These results, compared with similar information available on natural oak forests in the Zagros Region in Kemanshah province, indicate that sacred groves are more abundant, less diverse, have lost some of their life forms such as bushes and grass communities, have less complex cover strata and suffer from an unbalanced and aged age structure. These study shows that despite people efforts these natural – cultural heritage have no secure future and may be damaged by the same factors that destroyed oak forest in Zagros Region. Soil erosion, trampling, overgrazing and limitations by grove size on plant reproduction are imposing sever barriers to community regeneration in some of the sacred groves.

Cognition of Existence and Being has long been the main and everlasting concern of man. Mythological Ontology is an example of man's endeavors in this field, which has had an immanent effect on the emergence and development of his thoughts and actions. By the virtue of some uncontestable principles in mythology, the spiritualization of universe and secularization of heaven are attempted in order to formulate an ontological system. The conformity and identity of universe and heaven, presence and expression of gods as the Holiness factors and the world's reality, liveliness of the world, human relation with other beings, lack of clear distinction between subjective (mind) and objective (universe), existence of inheretn relation between man and universe by partnership of them in the numinous, living according to gods behavioral patterns and recreation of gods actions by repeating them in rituals are amongst the fundamentals of mythological ontology and it's supposed behaviors. In that regard, man and universe have divine provenances and are places of presence and manifestation of the Holy (the numinous). In Mythology, they are sacred and thus have reality. Reality is the sacred and the profane is the non-existence.

The concept of "The Sacred" is the most central concept on which traditionalists emphasize such that we can say that it is one of the main themes of this school. In this article we attempt to explain this notion and its relations to some other notions such as tradition, modernity, and transcendent unity of religions, nature, man and perennial philosophy. Moreover we try to explore traditionalists' world-view and their approach to religion.This investigation is confined to the opinions of three wellknown traditionalists: Rene Guenon, Frithjof Schuon and Seyyed Hossein Nasr. The ultimate conclusion of this explanation would be an understanding of traditionalists' invitation to return to tradition and search for the Sacred in the modern world.

This paper studies the ontology of Mircea Eliade. Eliade’s historical-religious hermeneutic method explores the meaning and interpretation of messages hidden in religious myths, symbols and rituals. According to him, question of the meaning of existence is an important and real question for human being. Every religion, even in its most primitive form, is ontology. He divides human beings into two categories: the man of traditional society, who is definitely homo religious and the modern man. He denies that of the thinking of archaic man is illusory. He wants to live in a real and effective world. There are two modes of being in the world: sacred and profane. The sacred represents the real, order and the significant. Profane being is the opposite of the sacred mode of being: amorphous, relative and heterogeneous. He indicates that the sacred is equivalent to the real, to absolute truth, and to being. Eliade’s exposition of archaic ontology suggests several unspecified implications: it is relational, non- derivable, non-reducible, non-contingent, dynamic and static. The essence precedes existence. It means that homo religious is what one is precisely because of primal events at the beginning of time. The sacred appears in the forms of myths, gods, symbols, creation and human beings. The manifestation of the sacred is dialectical, by which the ordinary things are transformed to sacred. Symbols and myths reveal the “Being”. The basis of myth is ontology. Since archaic and primitive myths account for the origin of realities, they are considered sacred and likewise eternally true. Homo religious, in the light of myths sees the manifestation of the “Being”. He considers himself its shepherd. It appears that he construes the profane, at least for the archaic or primitive person, to be unreal or illusory.

The concept of sacred is one of the most widely used concepts among theorists of religious phenomenology and functionalism in the analysis of the roots and definition of religion based on the distinction between sacred and non-sacred. The main issue of research in this paper, with a descriptive-analytical method, is to examine the position, meaning and application of the concepts of sacred and non-sacred in the theology of these two schools with emphasis on the views of Durkheim, Otto and Eliade. The research findings show that in Durkheimchr('39')s functionalism, the truth of religion is not belief in a supernatural god, but he considers the separation of the sacred from the non-sacred as the functions of society; But in Ottochr('39')s phenomenology, the essence of religion is an experience of the sacred, which is uniquely experienced in a mysterious and terrifying way for every human being and has an indescribable transcendent quality. On the other hand, the process of religious symbolism and dialectics of the sacred is one of the most important concepts which has been considered in the phenomenology of the Eliade.