A comparative study of the Eye of the Heart in Islamic Sufism and the Third Eye in Yoga

نوع مقاله : مقاله پژوهشی

نویسندگان

1 Ph .D. Graduate of Persian Language and Literature, University of Isfahan, Isfahan, Iran

2 Assistant Professor of Persian Language and Literature, Farhangian University, Tehran, Iran

چکیده

Abstract
Trends that have emerged in the epistemological field (of divine and non-divine origin) have commonalities due to the focus on the spiritual dimension of human existence, like the eye of the heart in Islamic Sufism that has similarities with the third eye on Yoga. The most important similarities are the effect of Zikr in the opening of the eye of the heart and the third eye, the need to get Zikr from Sheikh/Guru, solitude, the necessity of observing certain conditions before and during Zikr, steps of Zikr, and the manifestation of the unseen after the opening of the eye of the heart and the third eye. However, there are some differences, too. In Yoga, the physical location of the third eye is determined in the body, but in Islamic Sufism, the eye of the heart is a non-physical concept. In Islamic Sufism, the extent of manifestation of truths that one sees with the eye of the heart is fully described and symbolized, but in Yoga, a brief description is given.

کلیدواژه‌ها

عنوان مقاله [English]

A comparative study of the Eye of the Heart in Islamic Sufism and the Third Eye in Yoga

نویسندگان [English]

  • Tayyebe Jafari 1
  • Samaneh Jafari 2
1 Ph .D. Graduate of Persian Language and Literature, University of Isfahan, Isfahan, Iran
2 Assistant Professor of Persian Language and Literature, Farhangian University, Tehran, Iran
چکیده [English]

Abstract
Trends that have emerged in the epistemological field (of divine and non-divine origin) have commonalities due to the focus on the spiritual dimension of human existence, like the eye of the heart in Islamic Sufism that has similarities with the third eye on Yoga. The most important similarities are the effect of Zikr in the opening of the eye of the heart and the third eye, the need to get Zikr from Sheikh/Guru, solitude, the necessity of observing certain conditions before and during Zikr, steps of Zikr, and the manifestation of the unseen after the opening of the eye of the heart and the third eye. However, there are some differences, too. In Yoga, the physical location of the third eye is determined in the body, but in Islamic Sufism, the eye of the heart is a non-physical concept. In Islamic Sufism, the extent of manifestation of truths that one sees with the eye of the heart is fully described and symbolized, but in Yoga, a brief description is given.

کلیدواژه‌ها [English]

  • Keyword: Islamic Sufism
  • Yoga
  • The Eye of Heart
  • Third eye
  • Zikr

مراجع

References
1. The Holy Qor’an.
2. Ansari, M. (2010). Sufism and Yoga, Farsi Language and Literature Research, Vol. 2, (1): 55-79.
3. Arami, S., Kazemi, m., Esmaili Nadimi, A. (2010). Comparing the Effect of Acupressure Points in the Shenmen with the Third Eye on the Anxiety in Patients Undergoing coronary angiography. Medical-Surgical Nursing, Vol. 4, (2): 41-46.
4. Behnamfar, M. & Rostami, S. (2010). The Place and value of heart in Mathnavi, Allameh Scientific and Expert Quarterly, Vol. 10, (26): 21-39.
5. Chevallier, J. & Gheerbrant, A. (2006). Dictionary of symbols, Sudabeh Fazaeli (trans). Tehran: Jeihoon.
6. Eakin, R. M. (1973). The Third Eye.University of California Press Berkeley, Los Angeles, London.
7. Ebadi, M. (1984). Al-Tasfiyeh fe al-Ahval al-Motasavefe, Gholam Hossein Yousefi (emend.). Tehran: Bonyad-e Farhang-e Iran.
8. Ghazali, A. (2007). Iḥyā′ ‘Ulūm al-Dīn, Mu’ayyedoddin Kharizmi (trans.), Hossein Khadiv Jam (emend.). Tehran: Elmi-Farhangi.
9. .................. (2004). Kimiya-yi Sa'ādat, Hussein Khadiv Jam (emend.). Tehran: Elmi-Farhangi.
10. Kalabadi, A. (2001). Alta’arrof. Cairo: al-Nasr institute.
11. Kao C. L., Chen C. H., Lin W. Y., Chiao Y. C. & Hsieh C. L. (2012). Effect of auricular acupressure on peri- and early postmenopausal women with anxiety: a double-blind, randomized, and controlled pilot study, Evidence-Based Complementary and Alternative Medicine, 80 (4): 1-7.
12. Kashani, E. (2003). Mesbah Alhadayeh, Effat Karbasi and Mohammad Reza Barzegar Khaleghi (emends.). Tehran: Zavvar.
13. Khoshhal Dastgerdi, T. (2011). The Influence of Invocation in Progress on the Way to Allah, Mystical Literature of Alzahra, Vol. 2, (4): 29-65.
14. Satiananda Saraswati, S. (1991). Third Eye, Jalal Mousavi Nasab (trans.). Tehran: Ghazal.
15. ........................................ (2005). Hata Yoga, Jalal Mousavi Nasab (trans.), 4th ed. Tehran: Fararavan.
16.  Shahidi, J. (1996). Description of Mathnavi, Tehran: Elmi-Farhangi.
17.  Suhrewardi, S. (1996). Encyclopedia, Abu Mansour Esfahani (trans.), 2nd ed. Tehran: Elmi-Farhangi.
18. Mahmodzadeh, N. (2010). Zikr in Christian Sufism. Religions and Mysticism, Vol. 6, (24): 89-114.
19. Meybodi, A. (1992). Kashf al-Asrar, Ali Asghar Hekmat (emend.). Tehran: Amir Kabir.
20. Moharrami, R. (2012). The mystical view of Imam Muhammad al-Ghazali and Jalaluddin Molavi about seeing God, Religions, and Sufism. 45 (2):105-124.
21. Mostamli Bokhari, A. (1984). Sharh al-Ta’arrof le-Mazhab al-Tasavvof, Mohammad Roshan (emend.). Tehran: Asatir.
22. Nasafi, A. (1980). Kashf al-Haghayegh, Ahmad Mahdavi Damghani (emend.), 4th ed. Tehran: Book Publishing and Translation Agency.
23. Najmoddin Razi, A. (1995). Mersad al-Ebad, Mohammad Amin Riahi (emend.). Tehran: Elmi-Farhangi.

فایل ها

هم رسانی

ارجاع به این مقاله

آمار