1. واکاوی خویش کاریهای انسان نخستین در دیانت زرتشتی بر مبنای نظریه روان شناختی یونگ.
- Author
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مهدی علمی دانشور
- Subjects
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PERSONALITY development , *ORIGINAL sin , *QUALITATIVE research , *REINCARNATION , *MYTHOLOGY , *ARCHETYPE (Psychology) - Abstract
Objective: An important part of Zoroastrian religious narratives deals with Iranian myths. Myths that have always occupied a fundamental and influential part of the human mind. In fact, understanding and knowing the myths is understanding and knowing the foundations of human civilization and culture. Psychological analysis is one of the most up-to-date methods of understanding myths. Since myths are the secret and oldest collection of human life experiences, the process and result of this analysis will be the correct understanding of the human psyche and thought, and ultimately the correction of human individual and social life. Using Jung's psychological theory, the current research explores the archetype of the early human being and analyzes and investigates the myth of creation in Iranian mythology with the focus on "Keyumars". The research method is qualitative and the analysis approach is analytical mythology. In reconstruction the myth of human creation, this article relies on the Zoroastrian religious texts and ancient and Middle Iranian sources. In this research, we will show that according to the myth of Keyumars, the belief of the first humans will be established, because they believed that Keyumars is a manifestation of the process of turning a perfect human into an earthly human and the descent of God from his form into a representative and, in fact, into a humangod being. The story of Keyumars is a wonderful story of the mystery of rebirth, which will manifest after expansion of the personality and metamorphosis of the soul. Therefore, every rebirth means a return to the origin and the re-creation of cosmic birth, and the story of Keyumars is a narration of the mystery of re-creation that follows the metamorphosis and transformation of the soul. An important part of Zoroastrian religious narratives deals with Iranian myths. In fact, understanding and knowing the myths is understanding and knowing the foundations of human civilization and culture. Psychological analysis is one of the most up-to-date methods of understanding myths. Since myths are the secret and oldest collection of human life experiences, the process and result of this analysis will be the correct understanding of the human psyche and thought, and ultimately the correction of human individual and social life. Using Jung's psychological theory, the current research explores the archetype of the early human being and analyzes and investigates the myth of creation in Iranian mythology with the focus on "Keyumars". The research method is qualitative and the analysis approach is analytical mythology. In reconstruction the myth of human creation, this article relies on the Zoroastrian religious texts and ancient and Middle Iranian sources. In this research, we will show that according to the myth of Keyumars, the belief of the first humans will be established, because they believed that Keyumars is a manifestation of the process of turning a perfect human into an earthly human and the descent of God from his form into a representative and, in fact, into a human-god being. The story of the first human in Zoroastrian religion in not only a narration of the beginning of life, but also expresses the goal and purpose of creation. Keyumars is an example to express all the human giants of God and superheroes, because according to the texts, he is better than everything and everyone and should be seen in the future in human society. Results: The story of creation forms an important part of mythology. In this regard, the story of the creation of human being and the myth of the first human are very important; Therefore, if we consider myths as the theoretical or believable aspect of religion and consider religion as a model and plan for all actions and daily affairs for the people of ancient times, the value of these things will be the repetition and imitation of the initial action; An act that God or a warrior did at the beginning of time. (Eliade 1954: 22). It seems that the early human has been trying to adhere to a numinous model for every behavior and action in order to give meaning to his action. In Jung's expression, myths are meant to reveal the semi-conscious psyche, and involuntary statements about unconscious psychic events, and in a sense, they are everything. (Jung 1981: 154). Jung sees a vital meaning for myths that they do not only represent the psychic life of primitive tribes, but are the life itself. This life, when it loses its mythic heritage, immediately falls apart, just like a man who has lost his soul. Therefore, the mythology of the tribes is considered the religion of their times, and its absence always and everywhere, even among civilized people, is a moral disaster. Some of these myths and types can be found in the creation narrative, especially the creation of the first human in the Zoroastrian religion. In order to achieve the world that Ahura Mazda has planned and established for him, he has set these patterns as his guide and acts according to them. For this reason, knowing and understanding the first human being is very important in Zoroastrian religion. It should also be noted that Keyumars is the commander of Ahura Mazda's army in the battle with the Devil (Ahriman). (Faranbagh Dādagi 1378sh: 40-50). Conclusions: In analyzing the mythological concepts, whenever we want to extract a precise definition or brief information from them, we will face some problems; Because the image is clear and transparent only when it is examined in its proper context and cannot be misinterpreted, but as soon as someone tries to abstract the "true essence" of the image, everything becomes vague and unclear. In order to understand the role of that myth, we must let the existence of all its complications remain as a member, and not try, like scientists, to examine and scrutinize it, or,like historians, to explain the reasons for its destruction from an archeological point of view. The story of Keyumars is the narration of the archetype of the first human based on Zoroastrian religious texts. This myth, like other myths, can be exemplified as models in cases of human transformation and regeneration. The story of Keyumars is a concrete narration of the secret of rebirth that emerges following the expansion of the personality and he transformation of the soul. That is, every rebirth means a return to the origin and the re-creation of the cosmic birth, and the story of Keyumars is a story of the secret of re-creation, which occurs after the metamorphosis and transformation of the soul. In this article, we sought to find out what narratives Zoroastrianism has told about Keyumars and whether these narratives can be adapted based on Jung's archetype theory. What are the stages of Keyumars's personality development in accordance with Jung's theory? In the process of the article, all the narratives taken from the Avesta and Pahlavi scriptures about the story of Keyumars were reread, and the conclusion was reached that Keyumars, according to Jung, is the unconscious self or soul, and according to the narrative of religious texts, Ahura Mazda in the dream he created for him, separated him from the world of sensations and took it to the depths of himself and created a rebirth for him. A rebirth that after waking up, he realized itself without a shadow. The first human being, or Keyumars, is not only the story of the beginning of life, but also tells the end and purpose of creation. Keyumars is an example to express all gigantic and superhero humans, because according to the texts, he is better than everything and everyone and should be seen in the future in human society. Two things necessitated the death or killing of Keyumars : the first is according to the original sin and the phenomenon of psychological inflation that was done in most myths and the collective psyche spend a period in the invasion of the shadow (devil) so that the conditions and requirements for the descent of farrah in the life of the next chosen human will be created again. The other, according to the texts, was required by life and the continuation of creation and birth and the emergence of humanity. He had to be sacrificed in order for life to continue. [ABSTRACT FROM AUTHOR]
- Published
- 2024
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