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 This article basically deals with the fact that there exist masterpieces in the domain of children’s literature by looking beyond which one realizes that by posing the most fundamental ontological questions and by living and seeing the world as children do one can ascend as high as the firmament.
Moreover, one can link the apparently affirmative but actually interrogative sentences latent in these seemingly simple stories and their symbols with the Quranic tales and mystical lessons.
From such a perspective and with an analytical look, the article is assessed as an endeavor through which the author tries to link The Hansel and Gretel story (one  piece of the story collection of Gream Brothers) and the discovery of the symbolic depths of the story which though disguised in a childish mask are quite wonderful and informative, to the Quranic teachings and mysticism of Jalaeddin Roumi.
 

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Abu-Said Abu al Xair is one of the famous Iranian mystics. Besides Patch and having good taste, he has sensitive irony in behavior, speech and euphemism. These specifications are arising from ihis expansion path. The pleasant tales of Asral al Tawhid are showing that abu- said not only has been creating ironical themes, but also he has been rejoiced by other’s witty speech. According to his mystical mind, he has presented mystical interpretation from elements of the world such as popularly speech, the name of places, cities and villages, verses of the Koran, traditions and the terms of religious jurisprudence. These interpretations are explaining mystic’s pointes of view and they have not been considrerd by researchers. This article trying to explanin Ab-Sayid’s mystical interpretations and ironical language games in Asral al Tawhid.
 

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This study we tries to introduce Nikolai Gumiliov-Acmeism Father of Russia– and also to study how he became familiar with the East and be influenced of east works. Gumiliov created unique works by pattern of Easter elements in his poems. In this study, we try to analyze some of them to make clear their inspiration sources. The most important and interesting of his poems are “Drank Dervish”, “Imitation of Persian”, “Persian Miniature”, “Pilgrim” and verse play “The Child of God”, the influence of the East is clearly seen in all of them. Gumiliov in his friendly correspondence signed pen name of Hafiz. He always looked for ways to enrich his land culture and spiritual elements closer to East. It is because that East with poetical forms and icons has been reflected in his works and influenced his ideology, so that one can easily distinguish him from other Russian silver era writers. In this article, also we show how elements of Easter religion, Mysticism, and Islamic mysticism are reflected in his works.  

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Myth and archetype represent the universal aspirations and ideas of human. On the other hand, they represent religious experience and exposure to Holy Existence. On this basis, the mystical narratives are the basic vehicle for development and exposure of archetypes and myths. As for symbolism, and the significance of mystical narratives, necessary to interpret for understanding their texts and to obtain narrative functions, we have surveyed three authentic and effective texts of Attar`s Tazkarat-ol-Olya, Hojviri`s Kashf-ol-Mahjoob and Goshairieh’s Resaleh with mythology approach. Because the mystical narratives benefit from all components of the thought and culture sphere of human, especially archetype, we have reviewed, classified and decoded, according to the their texture, have archetypes such as tree, mountains, caves, animals, colors, cycle and center, the names and numbers in the mentioned three texts. This review illustrates that mystical narratives like other areas of human thought, benefit from myth and archetype to achieve its objectives and functions as one of the dominant elements. Based on these features, many mystical narratives use narrative folk or close to their structure. Archetype and myths explain religious experiences in mystical narratives, which are covered in symbolic forms. Although mythological elements have a bond with Holy Existence, they take distinctive color and odor to the mystical narratives, and describe and three stages of birth, death, and rebirth, and encounter with Holy Existence.

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The Sufi woman, Shavana from Ubulla near Basra is Iranian Sufi mystic poet woman, whose incredible and splendid spirits and speeches have been quoted by many hagiographers. There is a little known about her biography and that of other Sufi women.
The purpose of this paper is to survey about her life, personality, and her works. She lived in the 2^nd Hijra century and was one of the Sufi women of Basra who all had taken the path of poverty and asceticism.
Threat and sorrow is on of the feature of these Sufi women. Shavaneh also was living with prays, sorrow and continuous crying. 
 She had a beautiful and melodious voice. Her meetings were attended by men and women and she cited some versus before them and the audience was crying with her. Her indigently life reveals his non-interest in the world and its attachments.  
She met Fuzail Iyaz, a famous khorasanian Sufi and gave him some pieces of advices. Some of her plainsongs are available today.

 

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Sohrab Sepehri and Mikhail Naimeh, the two contemporary poets of Iran and Lebenan, have limited the layers of Mysticism in their poems, which regardless of the their eastern or Islamic origin, have been able to enlive and revive the legacy of literature of Sufism and Mysticism in the contemporary period and in the two Persian and Arabic literature. They have also been able to consider the concerns and demands of contemporary humans trapped in the social and political problems of themselves. The current research is looking for identifying Mysticism and Sufism themes in the poems of two poets, which made their poets more similar and more privileged or more distinct from other contemporary poets. We can mention some Mystical contents (roots) including intuition unity, soul’s unity with the universe, sufical solitude, love and its contraction with reason (wisdom), naturalism, sufical optimistic, explanation of good system, death of Mystical friendship, and being oppotyunist.   

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Mirbagheri. ,A. A ., PH.D.
Khoshhal . , T. , PH.D.
Shabanzadeh., M .
Abstract
 
Nahj-al-khaas compiled by Abu Mansour Ma’mar-ebn-Ahmad-ebn-Mohammad-ebn-Ziad Isfahani (died in 418) is a short and brief book written on mystical terms.
Compilation of the book is aimed at explaining "ahval" and "maghamat" levels to reveal Sufies’ situation or as he himself said “Sayerin ela Allah” and their ranks in each situation. 
Although the book doesn’t have the features of genuine glossary but it is regarded as one of the professional mystical glossaries as the author explained more than 120 mystical terms through a new method for its readers. Unfortunately this book is still unknown for many searchers although it is older than many of glossaries. 
Researchers have tired to make a study on lexicography method with these three criteria, determined by Yakov Malkiel on the book terminology, writer's viewpoint and the way for its information release.
 
 

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Comparing thinkers' opinions makes us reach the same comprehension of their insights. In this research, opinions of Mawlawī, eastern mystic and poet (1207-73) and Soren Kierkegaard (1813-55), the father of existentialism, about different levels of becoming better people comparatively have been compared.
Mawlawī and Soren Kierkegaard are two thinkers in the history of human being who due to their similar views towards the universe, have had common prominent ways of thinking. This unanimity especially about human and levels of becoming a better person, needs to be reflected upon. They, as religious thinkers in two different parts of the world and at different times, believe that one is responsible for his fate.
They both believe that there are different steps in reaching perfection.
Mawlawī mentions that in order to become a perfect human being, which is the best level of humanities, one must pass two levels: an imperfect human being and a mujāhid.
Kierkegaard puts forward his opinion in three stages: aesthetical, ethical, and religious. The stages have a lot in common which are explained in the article.

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M. Sarrafi.PH.D.
 
Abstract:
The present essay is written through a referential method for the analysis of bird symbols in Rumi’s work; Massnavi. Once the author derived all the functions of birds, he categorized, described, and also explained the symbolic concepts of each through context analysis as the major technique. On the basis of these findings, there are about 30 birds mentioned by their names, while about 100 birds are mentioned without referring to their actual names. These create merely a part of Rumi’s creativity in symbolism. One of the most significant findings of this paper is; regarding the final analysis of birds; they are actually a symbol and sign of fate of the human soul within the prison of body and the materialistic world.
The meanings and symbolic concepts of birds hold an inseparable connection with their natural characteristics. Furthermore, the religious, cultural, and mythological teachings, which have been created about each of them throughout time, all enjoy a stunning role in the particular concepts given to them by Rumi. In overall it can be said that some of Rumi’s interpretations and understandings on the birds are quite new and innovative; while some of the others are rooted within the cultural traditions. The construction of symbolic concepts regarding birds in Massnavi derives from Rumi’s unique and special approach on one hand, while it is the result of his personal findings and understandings added to his potentiality and talent on the other hand.
 
 

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The association between myth & mystical themes in literary and narrative contexts in the extensive field of literature is one of the forms of recognizing identities of human and society. Investigating of applying theme in contemporary literary texts in Gide’s & Hafez’s works in order to represent social, psychological and individual transformations has a symbolic form. If the authors specify the time and space in a story, symbols & applied myths make these times and spaces more tangible. Some of these symbols and applied myths indicate a number of positive mental concepts, while some others portray negative ones. Myth not only into the living culture of humans, but it has also penetrated deeply into literature & mysticism. Many of the Hafez’s & Gide’s prose and poetic narratives include mystic themes understanding of which requires identifying the content and the devices used in their texts. In the present paper, it has been attempted to demonstrate the similarities & differences of these two author’s texts from a mystical and mythical point of view.

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Positive psychology is a new movement in psychology science that emphasis to build and deployment positive excitement to creation shield and obstacle in front of spirit disorders and the increase of happiness. This approach emphasis to the recognition of factors and nourishment of capabilities which assemble promotion health and happiness. Theoretical base of positive psychology belongs to Martin Seligman. He believed that joy includes delightful, commitments and significant life. Positive excitement which positive psychology emphasis to it, create better power for compatibility and, resiliency in confronting to the life's problems. Movlana s opinions as one of greatest Persian literature Gnostics and poets, containing to more outstanding psychology doctrine. This poet and gnostic in his massive Manavi, show most various psychotherapy methods practically.in this research has been tried to analysis in one of masnavi s story as "nomadic Arab and his poor wife", cure method as "strengths-centered counseling" which is one of the cure methods of positive psychotherapy. Until has been distinguished that movlana s opinion have many of capacity psychology in addition to literary and aesthetics capacity.

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Manzar Soltani, PH.D
Abstract:
 
Sanayi has interpreted some of the verses in the Holy Quran regarding how they relate to his own works. In these interpretations, just like the other mystics, he seeks to express his own individual impressions and views rather than interpreting the verses. The point is, in some cases his interpretations differ with others, enjoying subtle, delicate and innovative insights and images which offer a uniquely mystical and literary value to his work.
This essay primarily categorizes Sanayi’s interpretive attitudes on the basis of their form and kind, and following it his approaches are criticized and analyzed. This is done in a manner that first of all Sanayi’s views about verses on unity and its related topics are expressed, and then his interpretations on the verses about the prophets, and especially Prophet Mohammad, are analyzed. Following these parts, the interpretations given on matters such as human creation, blessing, decent safe-keeping, repentance, fate and destiny are surveyed. In all these cases, Sanayi’s views are compared with the views of other mystics and analyzed too.
 

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Ali Akbar Baqeri Khalili,Ph.D.
 
Abstract
Joy and happiness are part of the Iranian’s identity features. This feature enjoys its most appearance after the emergence of Islam and up to Hafiz’s time in the poetry of poets such as; Ferdowsi, Manoochehri, Khayam, Molana (Rumi) and Hafiz. In Hafiz’s sonnets, delight and gaiety is divided into two kinds; objective or external or extrovertive and subjective, or internal or introvertive. Extrinsic happiness relies upon factors like orchard and spring, streamside and an adorable drink. It actually relies on three particular features; drink musician, and earthly beloved and results in a temporary inner sense of tranquility and peace. Inner delight and joy is the outcome of factors such as union with heavenly issues, as joy turns into a high status; which actually relies on feeling the presence of real beloved in the heart, added to revelation and clarity of mind; leading to permanent inner tranquility and peace. The origins of Hafiz’s delight and gaiety can be divided into five categories: 1. Psychological. 2. Philosophical. 3. Religious. 4. Socio-political. 5. Mystical. The present article surveys and analyzes each of the mentioned origins.
 
 

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Ramin Moharami, Ph.D.
 
   
Abstract
The criticism and conveyance of the positive and negative points in mankind’s “will” through the mystical point of view of Rumi (Mowlavi), is the major topic of this article. Through the analysis of the verses which discuss mankind’s “will” in Massnavi, different dimensions of Rumi’s attitude about the “will” are clarified. Rumi consents with the belief of mankind’s will; a will that leads to a direct path and salvation in humans; yet he refuses a will which leads to rebel and obstacles the path of truth. Rumi also agrees with mystical fate which means men’s “will” should be sacrificed for God’s “will” alongside the “will” itself. He believes that God and his perfect creatures deserve to have “will” because will has made mankind the superior creature in God’s creation. After he proves mankind’s will, he complains about it as will has led to mankind’s suffer and finally divided the universe into two poles of the good and the evil, depriving mankind of God’s presence. In Rumi’s view, the trust that God gave human on the very first day was this will.
 
 

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The aim of this paper is to compare the concept of freedom from the point of view of Mowlana and the school of humanism. Both Mowlana and the theorists of the humanism school have a special vision about human freedom, but with different intellectual and social origins, their definition of freedom and the path to freedom is different, and sometimes they share points. The results of this research, which have been conducted in a descriptive and analytical way, indicate that Mowlana views the issue from a religious perspective and has a mystical view of freedom, and considers the best kind of freedom to be God's bondage and freedom from the attachments of internal prisons. Of course, social dimensions have also been noted. From the point of view of the mystics, including Mowlana, to mankind, there is no external freedom, unless he  achieves internal freedom.  humanists ,who have a human_oriented  look, believe that human freedom is achieved in nature by himself, not through super powers. Humanists believe in the unconditional freedom of humans in the intellectual, political, personal and artistic scopes, and do not accept anything as a barrier to this.
 

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Ghodratollah Taheri, Ph.D.
 
Abstract
The extent and quality of religiosity and belief in faith has always been a controversial issue discussed in monotheistic religions. For instance how does the truth of religion manifest within the inner and outer appearance of a follower's life? And what are the circumstances for the comprehension of religion's essence and approaching the highest ranks of faith? The divine religions offer recognizable patterns which can be followed for answering such questions. All the truth of any certain religion has become concretely materialized through the existence of such patterns and the highest expectations of religious legislator has been manifested through their personality, temperament, words and deeds. Based on this religious discipline, superior examples entitled as "knight of Faith" have been created in philosophy and mystical literature. Attar Neishabouri finds his "knight of faith" in the historical and most controversial character known as "Mansoor Halaj" on one hand and literary figures such as Sheikh Son'an and Oghala Majanin on the other hand. On the opposite side, Soren Kierkegaard, the existentialist philosopher and Christian theologian, claims Abraham to be the vivid instance and concrete example of "knight of faith". These two scholars are closely attached because of their shared belief in approaching the threshold of real faith and conditions for earning the rank of the knight. In their views, "forbearing major issues which cause attachment" is the sole and exclusive condition for approaching the high and lofty rank of faith. Such issues are intermingled with a person's individuality, identity and nature and their abandonment equals with self negation. This study surveys the shared thoughts of these two intellectuals through a comparative and interpretative approach.
 

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J.Masoudi Fard,PH.D.
 
Abstract
8^th Century has witnessed a close coordination between mysticism and Shiism. The inclination of Shiite faith among mystics not only caused the expansion of campaign/combats for equity and justice rather that led to the formation of social movements such as sarbdaran. The main question of the present study is that how hermitage and mystics could influence the social conditions of the 8^th century AH.
This article focuses on the social role of hermitage in 8^th century and the emergence of Sufism and social movement. The research methodology is based on descriptive-library studies.
The briefly research outcome is that the 8th century witnessed a remarkable growth in direct combats between Sufis and rulers and the claim of establishing peoples’ rule. Shiite dynasties like Sarbdaran became successful in establishing a government and leaders like Safi-al-Din Ardbeli and Shah Nemat Allah Wali were present in all social arenas and hence; not only roughness and cruelty of rulers gradually decreased rather they searched for lessening peoples’ suffering.
It must be mentioned that lie, deception and hypocrisy prevailed in all social layers of the proposed century. Even Sufis and their hermitages were not safe from these corruptions.
 
 

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The mystical literature is full of symbols, archetypes and schemes (symbol motors). The French philosopher and writer, Gilbert Durand believes that image is prior to reason, and, basically, all reasoning is based on imagination. In mystical literature, imagination and reason together create true images on the transcendental level. This is the "active imagination" generated in “Mundus imaginalis”. Through an analytical look at the images in Abhar-al-Asheshqin, the work of Roozbehan Baqli Shirazi, we have acquired a new cognition of his imaginative world; and via Gilbert Durand‘s “modeling of imagination", we have decoded the images received in the mystic mind of Roozbehan. For example, we have shown how the schemes of ascending, through symbols such as a “Bird” or a “Ladder”, soften the images of fear of mortality. Also the "positional schemes" of imagination have replaced themselves with "downward schemes" or "rhythmic schemes". So in Roozbehan’s imagination, the fear of death is either hidden within a romantic fate, or death is essentially devoid of fear. This is accomplished by passing from diurnal imagination, with a positive evaluation, toward nocturne imagination, or again, from a bipolar structure of imagination to a hybrid one.

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Adonis’ poem“Tahavolat al-‘asheq” borrows from multiple theological and mystical texts and focuses on the encounter between tradition and modernity. This encounter formulatesa new concept of “surrealistic mysticism.” This paper studies different conceptual aspects of surreal mysticism in Adonis’ poem. The study shows that the embedded confrontation of different texts in this poem represents the formation of a modern thinking that transforms the lover from a spiritual essence to the embodiment of carnalinstincts in the modern world and reduces human to a sensual being by depriving him from the divine elements of nature and mysterious qualities.