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Rouhollah Hadi; Mohammad Sarwar mawlaie; Siddiqullah Kalakani
Abstract
Abstract
Sanai's has a special place in both Dari/Persian poetry history and the changes he made in terms of content, especially erfan, wisdom and advice, and according to Sanai scholars, Persian poetry in ghazel and qasida owe it to Sanai to this day. Unfortunately, Hakim Sanai did not receive the ...
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Abstract
Sanai's has a special place in both Dari/Persian poetry history and the changes he made in terms of content, especially erfan, wisdom and advice, and according to Sanai scholars, Persian poetry in ghazel and qasida owe it to Sanai to this day. Unfortunately, Hakim Sanai did not receive the attention he deserved in Iran and Afghanistan until the fourteenth century for several reasons, except for the publication of Divan, Masnawi, and Sanai's biography. Some new and serious research on Sanai is conducted in recent decades through independent writings and research and master's and doctoral dissertations, especially in Iran.
Sanai-ology research in Afghanistan is similar in some respects to what has been done in Iran. Ranging from writing general, thematic, and specific articles to editing and publishing his works, to explaining some of Hakim Ghaznawi’s Masnavi such as Sairul-Ebaad to Hadiqah and writing independent books about his life; works, thoughts, circumstances and answering controversial questions among scholars and critics of the works in Iran and the use of research and studies by Iranian scholars; knowledge on these and the findings of Sanai scholars in Afghanistan can provide a broader horizon for Sanai scholars. The culmination of Sanai studies in Afghanistan is the holding of a conference on the 900th anniversary of Sanai, in which valuable research such as the description of Sir al-'Ebbad, the correction of Hadiqah, and the writing of research articles on Sanai and his works have been conducted. In the last two decades, the description of about a thousand verses of Hadiqatul haqiqa done by professor Ab. Ahad ashrati is, among other things, a better example that will follow In this article, an attempt has been made to review and critic the research findings of the scho.
Rouhollah Hadi; sahand aqaei; Jaleh Amouzgar
Abstract
In cosmology of certain Shamanisms, and specifically the Asian Shamanism, the universe is embodied with three different cosmic regions, connected to each other through a central axis. Shamans are able to ascend to the skies and convene with the Gods, or descend to the underworld and battle with ...
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In cosmology of certain Shamanisms, and specifically the Asian Shamanism, the universe is embodied with three different cosmic regions, connected to each other through a central axis. Shamans are able to ascend to the skies and convene with the Gods, or descend to the underworld and battle with the demons of death. In the state of ecstasy, they descend to the underworld, and learn the ways to conquest the demons from those Gods ruling the underworld. For Altaic people, “The descent to the underworld” is the function of Black Shamans whereas “The magical flight” is that of the White Shamans. Several of the most famous journeys to the underworld in epic literature and mythological sources are structurally shamanic. The mystics use the Shaman methods to reach the state of ecstasy.In this article, we have investigated the effects of the duality phenomenon in Shamanism, By looking at the Iranian mythical resources, we have analyzed two mythical characters named Jam and Afrasiab’s trips to the underworld, which are named “Var Jamkard” and “The Descend of Afrasiab to The Underworld”. We have also used the universal symbolism of “the difficult bridge or the passageway,” that has examples in the rapturous trips of the Asian Shamans, to discuss the Zoroastrianism myth of Chinvat..
