اسطوره کاوی عشق عرفانی در متون اسرارالتوحید، تذکرة الاولیا، تمهیدات، مرصاد العباد و عوارف المعارف (مقاله علمی وزارت علوم)

درجه علمی: نشریه علمی (وزارت علوم)

نویسندگان: المیرا تسلیمی علیرضا فولادی سید محمد راستگوفر

منبع: پژوهشنامه ادب غنایی سال 23 بهار و تابستان 1404 شماره 44

کلیدواژه‌ها: نقد اسطوره ای اسطوره کاوی ژیلبر دوران عشق عرفان

حوزه‌های تخصصی:

حوزه‌های تخصصی ادبیات انواع ادبی ادبیات غنایی

doi: 10.22111/jllr.2024.47924.3230

شماره صفحات: ۵۱ - ۶۸

دریافت مقاله تعداد دانلود : ۳

آرشیو

چکیده

رویکرد اسطوره کاوی توسط دِنی دو روژمون (Denis de Rougemont)، محقق سوئیسی، ارائه شد و سپس توسط ژیلبر دوران (Gilbert Durand)، محقق فرانسوی، تکامل پیدا کرد. در مقاله حاضر به چگونگی اسطوره کاوی عشق در متون عرفانی اسرارالتوحید، تذکره الاولیا، تمهیدات، مرصادالعباد و عوارف المعارف پرداخته شده است. این مقاله برپایه دیدگاه ژیلبر دوران و با روش توصیفی-تحلیلی انجام شده و سرانجام این نتیجه به دست آمده است که اسطوره عشق در میان اسطوره های ایرانی و غیرایرانی، با مضامینی تجلی پیدا می کند که عبارت اند از: پیونددهنده غالب و مغلوب، غنی و فقیر و پیر و جوان، ایجاد حسادت و انتقام و زودرنجی، خاصیت جاودانگی و جاودان کنندگی، اعراض موقت عاشق از معشوق و خودکشی. در متون عرفانی نیز عشق، صفات مثبتی دارد مانند حیات بخشی، ازلی و ابدی بودن، جاودانگی و جاودان کنندگی، دارای منشأ الهی، چیرگی، سرّی و رمزی بودن و نیز جذب حقیقت شدن. علاوه بر آن ها، صفات دیگری نیز دارد که به ظاهر منفی اند و عبارت اند از: بلای جان، حجاب راه، رسواکنندگی و درمان ناپذیری. همچنین صفات دیگر عشق، مربوط به عاشق است که عبارت اند از: اصالت جوهر جان، داشتن مظهر، باعث ذکر بودن، نافی نفسانیت و عجب داشتن، عامل تسلیم و رضا و نیز مانع تعلقات دنیوی بودن.

Mythanalyse of the mystical love with Emphasizing the texts of Asrar al-Tawheed, Tazkira al-Awaliya, Tahimidan, Mursad al-Abad and Awarif al-Maarif.

Mystical texts, be discovered from different perspectives. One of them is mythological analysis. there are theories and methods, among which the theory-method of myth analysis can be mentioned. Mythology was done by Denis de Rougemont. Two Swiss and Francois researchers are both mythologists. However, their views are useful. In the article, In the present article, the exploration of the myth of love in the mystical texts of Asrar al-Tawheed, Tazkire al-Awliya, Temhidat, Mursada al-Abad and Awarif al-Maarif is discussed. This article is based on Gilbert Doran's view and proceeded with descriptive-analytical method. Finally, the conclusion has been reached that the myth of love among Iranian and non-Iranian myths, with connecting themes between dominant and defeated, old and young, And the rich and the poor are discussed, and to create a sense of revenge, they refer to impatience, jealousy, the property of immortality and immortality, turning away from a lover and facing hardship. In mystical texts, love also has positive attributes such as: life-giving, eternal and eternal, immortality and immortalization, current in beings, dominance over powers, superiority over reason, secret and symbolic, and attractor of truth. Its negative attributes: it creates difficulty, it is against the path of a lover, it is scandalous and incurable. Other attributes of love are related to the lover; Like the love of mystics, the representative of the creator, in the position of remembrancer and seeker, satisfaction and submission; Negation of love, worldly attachments and self-righteousness; lover attractor These themes indicate the power of the mystics and mostly focus on the positive aspects of this myth. This point of view refers to the belief of mystics about the exaltation of the element of love.1. IntroductionThe knowledge of mythology emerged from the 19th century by Georg Friedrich Kruse, a German professor of jurisprudence and ancient history. Over time, according to the progress of science, this type of criticism was developed by Northrup, a Canadian philosopher and critic, using the opinions of Carl Gustav Jung, a Swiss psychiatrist. (Qaemi, 1389: 38-40) After the emergence of the knowledge of mythology and then mythological criticism, we have encountered theories that have evolved mythological criticism. Among the most important of them, the following can be mentioned:Joseph Campbell's mono-myth theory (cf. Namurtalaq, 2017: 202-200) and Gilbert Duran's and Pierre Brunel's mythometric theory, Dani de Rougemont's and Gilbert Duran's theory of mythology. In mythology, the literary and artistic text is analyzed based on the myth that exists in its background. In this theory, they pay attention to sub-myths; But in myth analysis, in addition to discovering sub-myths, they also pay attention to their mega-myths, and in addition, attention is also paid to the socio-historical context of the text. (cf. K. Namurmatlak, 1388: 95-105)The present article is devoted to the exploration of the myth of love in five mystical books, Asrar al-Tawheed, Tazkire al-Awliya, Temhidat, Mursada al-Abad, and Awarif al-Maarif. Needless to say, myth analysis, as a branch of mythological text analysis, has had two significant approaches so far:Danny de Rougemont's community-oriented approach and Gilbert Duran's text-society-oriented approachIn this article, we base the second approach; That is, in addition to the text, we analyze its social context; Because the mystical discourse has been formed in the context of the mystical society. The methodological steps of this approach are written as follows: identification of the myth used in the text, its narratology, thematic criticism of the narrative or its narratives, comparative mythology-thematic of that narrative or narratives in the past and how they are manifested in literary and artistic works. (Namurtalaq, 2017: 283-476)2. Research MethodologyIn various books and articles, attention has been paid to the mega-myth of love, and the author has presented a theme analysis of mythological stories in Iran. In the meantime, they have also discussed local love stories; But in none of the mentioned backgrounds, the myth of love has not been researched based on the theory of myth analysis in mystical texts; The work that this article deals with.The main issue of the current research is what results can be obtained from the application of the theory of myth analysis about the myth of love in the mystical books of Asrar al-Tawheed, Tazkire al-Awliya, Tahmidat, Mursada al-Abad, and Awarif al-Maarif. In the meantime, we will pay more attention to the points of commonality and especially the points of difference between mystical texts and mythological texts about the myth of love. The authors seek to investigate the themes of Iranian and non-Iranian love stories in the context of the myth of love and analyze the sociological reasons for the mystics' attention to love. This article is based on Gilbert Duran's perspective with a descriptive-analytical method3. DiscusstionFor the first time in 1961, Denis de Rougemont used the term myth analysis in a book titled Love and the West. Against Freud and along with Jung, Rojmon was one of the main founders of the school of thought of individualism versus individualism and collectivism, and for this reason, rather than considering myth as an individual element, he considered it a phenomenon for understanding society and treating it (Awadhpour and Namurtalaq, 2013: 215 - 216). After Rogemont, this word was used by Gilbert Duran in 1980 and was noticed by mythologists. He believed that mythologizing is in the direction of completing mythology research and especially mythometry. He has mentioned this transition in several works, and even the subtitle of one of his works, "Mythical Images and Faces of the Work" shows the transformation "from myth analysis to myth analysis". (Namurtalaq, 1388: 100)The difference between Mythology and Mythology comes back to their field of work: Mythology aims to examine the text and especially the literary text, while Mythology studies the myth outside of the text as well. (Namurtalaq, 2017: 447) In other words, myth analysis is one of the mythological approaches that not only according to the myth; Rather, it also pays special attention to cultural and social issues (Namurtalaq, 2018: 49) and therefore, when the interaction of the work with the social, cultural and temporal situation is important and its approach is directed towards discourse and cultural issues, myth analysis is more than Mythology is valued (Awadpour and Khabazan, 2019: 283).Based on the approach of myth analysis, the authors have found the social factors that could be involved in the emergence of such an approach:The mystics' detailed understanding of human and world institutions and their familiarity with mythological themes.Using the unique power of love in order to motivate the seekers.People in love are more ready to walk in your way.Adjusting the view of man to the theology that has emerged based on the hope of heaven and the fear of hell and mixing the knowledge of God with the tenderness of love and beauty.Making mystical views attractive.These mystical achievements have undoubtedly had an effect on the exo-mystical society as well and have caused the religious people to look more delicately at religion and its principles. For this reason, we see that shortly after these texts, Hafez says:Hallaj is pleased with this pointDo not ask Shafi'i about such issues (Hafez, 1368: 257)Also, romantic mysticism gives the seeker a patient and optimistic view of society and people. From this point of view, humans are divine creatures who are pure and respectable by nature. Based on this, social relations take a special form in which a person lives peacefully with his fellows. (Haderi and Bayat, 2018: 3-4)Sometimes the severity of the events and their sequence has taken away the power of thinking from the people of the society and has made them more willing to seek a spiritual shelter to ease the suffering of the external opponent; This shelter was nothing but the compassion of mystical love and mystical spirituality to help them overcome their internal injuries. (Suleimanian, 1388: 61)In this way, with the passage of time, Islamic mysticism played a role in the political arena through the establishment of governments like the Safavids, and this role-playing has more or less continued until today, at least in our land. (Jalali Sheikhani, 1397: 74. ConclusionThe myth of love is one of the common myths among different ethnic groups. According to Gilbert Duran's theory of myth analysis:First, the myth of love in Iranian culture and non-Iranian cultures has found the following themes:Arousing the lover's jealousy 2. Creating a sense of revenge 3. Temporary symptoms of the lover from the beloved 4. Cause of irritability 5. Dominant and defeated grafter 6. Rich and poor grafter 7. Old and young grafter 8. Immortality and immortalization 9. Cause of suicide;Secondly, the mystics have looked at this myth with a different perspective, to the extent that in the five mentioned books, the mystic has accepted the following roles:Positive characteristics: 1- giving life 2- eternal and eternal 3- having a divine origin 4- immortality and immortalization 5- power 6- secret and mysterious 7- absorption of truthSeemingly negative features: 1-Being miserable 2-Removing the veil 3-Disgraceful 4-IncurabilityAlso, love has these roles in relation to the lover:1- The essence of life 2- Having a manifestation 3- Causing mention 4- Negation of sensuality and wonder 5- Factor of submission and satisfaction 6- Obstacle of worldly tiesAnd thirdly, paying attention to such a myth in mystical texts, with sociological analysis, shows the mystics' gradual and accurate understanding of the human and world institutions, their familiarity with mythological themes, and their benefit from the motivations and charms of love to advance mystical goals; At the same time, romantic mysticism also creates an air in the mystical society and causes people to empathize more with religion and religious principles, and provide them with more compassion for humans and human society, and their resistance to hardships, and even sometimes as a spiritual support, in The field of politics is taking steps.5. 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