Document Type : Scientific-research

Authors

1 PhD student, Department of Persian Language and Literature, Faculty of Literature and Foreign Languages, Shahid Beheshti University, Tehran, Iran

2 Retired Professor of Department of Persian Language and Literature, Faculty of Literature and Foreign Languages, Shahid Beheshti University, Tehran, Iran

3 Associate Professor of Department of Persian Language and Literature, Faculty of Literature and Foreign Languages, Shahid Beheshti University, Tehran, Iran

Abstract

Religion, as one of the most important fields of knowledge, has different aspects, including the esoteric and inner fields. In modern mystical studies, esoteric or personal experiences about God are interpreted as “religious and mystical experience”. In this research, we will examine Molavi's perspective based on new theories that are in the field of mystical studies, and the main issue will be the search and analysis of Molavi's mystical experiences and their literary reflection in his expression. It seems that since Rumi possesses his own style and ideas in monastic mysticism, avocation mysticism, and theoretical mysticism, he has undoubtedly gone through vast mystical experiences and has artistically recreated these pure, complex, and astonishing experiences in the form of language and literary writing. Mowlavi's mystical and intuitive experiences have been revealed in his sonnets in a more unmediated and direct form, and with mediation in the layers of Masnavi's mystical allegories and in the situations that the powerful attractions of the discourse have brought the scope of his words to the unconscious realms. Some of Rumi's mystical experiences can be analyzed in terms of their form and structure of representation adopting the framework of William James' analyses of mystical experiences. In this research, we have examined the principle of experientiality in Rumi's works, particularly in the story of King and the Maid, based on James' theoretical framework, and we have shown its structural similarity with the experiences presented by James.

Keywords

The Holy Qoran.
Abbasi, V. (2003). “Investigation of Plantinga's religious epistemology”. Hoze thought Journal. (1-2). pp 205 – 302.
Alston, W.P. (1993). Perceiving God the Epistemology of Religious Experience. Ithaca and London: Cornell University Press.
Corbett, Lionel. (1996). The Religious Function of the Psyche, 1th ed. Routledge.
Crim, Keith. (1982). Religious Experience, Abingdon Dictionary of Living Religions. Abingdon: U.S.A.
Davis, C. F. (2012). The evidential force of religious experience. Translated by Ali Shirvani & Hosseinali Shidan shid. Qom: Research institute of Hoze and university publication.
Eliade, M. (1993). The encyclopedia of religion. Translated by Bahauddin, Khorramshahi. Tehran: Research Institute of Humanities and Cultural Studies publication.
Fieh-e Mafieh. Rumi. (2019). By Badi'ozaman ForuzanFar. 3th ed. Tehran: Zavvar.
Geisler, N. (2005). Philosophy of religion. Translated by Ayatollahi. Tehran: Hekmat.
Greer, M. (2015). Kant's critique of metaphysics. Translated by Davood Mirzaie. Tehran: Qoqnoos.
Hamilton, M. (2008). The Sociology of religion. Translated by Mohsen Salasi. Tehran: Tebyan.
Hemmati, H. (2006). “cosmic consciousness: About the diversity of religious and mystical experience”. Kherad Name. (10). pp 20 – 22.
Hollingdale, R. J. (2008). Western philosophy: an introduction. Vol 4. Translated by Abdol-hossein-e Azarang. Tehran: Qoqnoos.
Hood, R. (1998). “Religious experience, psychology of religion and theology”. Translated by Ahad gharamolki. Qabasat Journal. (8 – 9).
Istilami, M. (2008). The text and description of Masnavi Sharif.  9th ed. Tehran: Sokhan publication.
James, W. (2007). Pragmatism and othe essays. Translated by abdol Karim Rashidian. 3th ed Tehran: Scientific and cultural publications.
James, W.  (1902). The Variaties of Religious Experience (in his collected writings 1902 -1910) slected by Bruce kuklick. New York: The library of America.
James, W. (2014) The varieties of religious experience. Translated by Hossein Kiyani. 2th ed. Tehran: Hekmat.
Kant, I. (2009). Die Religion innerhalb der Grenzen der blossen Vernunft. Translated by Manuchehr Sanei-e darre-bidi. 2th ed. Tehran: Naghsh-o Negar.
Koliat Divan-e Shams-e Tabrizi. (2007) Rumi. Edited by Abol-fath Hakimian. Based on corrected version of Badi'ozaman-e Foruzanfar. 3th ed. Tehran: Pajoohesh.
Madani, S.M. (2019). “The nature and diversity of mystical experience from the perspective of Rumi and Davis”. Metafizika Journal. pp 67 – 90.
Malekiyan, M. (2002). a way to escape. Tehran: Negah-e Mo’aser.
Malekiyan, M.  (2001) “Suggestion of religious experience”. Reflection of thought Journal. (13) . pp 20 – 24.
Manafi Anari, S. (2005). “A research on the concept of religious and mystical experience in Persian literature”. Matn-pajoohi-ye adabi. (23). pp 27 – 40.
Masnavi Ma’navi. Rumi. (2012). Description of Karim Zamani. 4th ed. Tehran: Ettela’at.
Malony, H. Newtown. (1981). “religious experiencing, A phenomenological Analysis a Unique Behavioral Event”.  journal of psychology and theology. pp 326 – 334.
Naraqi, A. (1999). A treatise on the knowledge of religion. Tehran: Tarh-e Now publication.
Otto, R. (2001). The ldea of the holy. Translated by Homayun Hemmati. Tehran:  Naghshe Jaham. Peterson, M. (2010). Philosophy of religion. (Collection of articles and lectures). Translated by Malek hosseini. Tehran: Hermes.
Peterson, M. and others. (2008). Reason and religious belief: an introduction to the philosophy of religion. Translated by Ahmad Naraghi & Ebrahim Soltani. Tehran: Tarh-e Now.
Poornamdarian, T. (2009). Dar saye ye aftab. (In the shade of the Sun). Tehran: Sokhan.Qaimi Nia, A. (2002). Religious experience and the gem of religion. Qom:  book garden.
Poornamdarian, T. (2005). “The ladder of mystical experiences: A look at William James' view of mystical experiences”.  Ketab-e Naghd Journal. (35).
Rankin, M. (2008). An Introduction to Religious and Spiritual Experience. Continuum International Publishing Group.
Rohani R, M. (2020). “The relationship between faith and knowledge in Kants thought”. Metaphysics. (30). pp 137 – 152.
Segal, R. A. (2006). The Blackwell Companion to the Study of Religion, Blackwell Publishing.
Taheri, Gh. (2019). “Mystical Experience in “Boundary Situation and Its Reflection in Mathnawi”. AlZahra's mystical Literature. (20). pp 51 – 78.
Taheri, Gh.  (2019). “Mystical Experience in “Boundary Situation and Its Reflection in The story of the parrot and the merchant”. Jostar-Ha-Ye Novin-E Adabi. (205). pp 29-55.
Taheri, Gh.  (2016). “The nature of language and its limitations in Rumi's theory”. Pajoohesh-haye adabi Journal. (51). pp 61-86.
Vakili, H. (2010). “The nature and characteristics of mystical experience”. Hekmat-e Mo'aser (2).
Yandell, K. E. (2007). ‎Philosophy of religion: a contemporary introduction. Translated by Rahmat-allah-e Karim-zade & others. Mashhad: Razavi University of Islamic Sciences publication.
Yacoubi, R. (2017). Religious experience from the perspective of Rumi. Ettela’at-e Hekmat-o Ma’refat Journal. (36). pp 43 – 48.
  Yasrebi, Y. (2010). Practical mysticism. Qom: Boostan-e Ketab.Zarrabiha, M. E. (2005). The language of mysticism. Tehran: Bina-del.
Zarrin Kub, A. h. (1983). The value of Sofia's heritage. 5th ed. Tehran: Amirkabir.Zeimaram, M. (2007). Jacques Derrida and the metaphysics of presence. 1th ed. Tehran: Hermes.