Dr Vida Ahmadi With Pen Name Dana Kamran
Alchemical Literature
psychoanalyst and symbologist of Literary
and Artistic works and professor of Azad University of Mashhad _ Iran
منوی بلاگ
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إذا أشعرت قلبک ذکر الله دایما فی کل حال فلابد أن یستنیر قلبک بنور الذکر فیرزقک ذلک النور الکشف و إذا جاءک الکشف جاء الحیاء یصحبه.
اگر قلب خود را همواره متوجه یاد خداوند نمایی به طور حتم قلب تو با نور یاد او روشن خواهد شد. این نور برای تو حالت کشف پدید می‌آورد و هنگامی که کشف آمد حیاء نیز همراه آن خواهد آمد
فتوحات مکیه محی الدین ابن عربی
هر لباسی کان به صحرا آمده است
سایه سیمرغ زیبا آمده است
گر همه چهل مرغ و گر سی مرغ بود
هر چه دیدی سایه سیمرغ بود
منطق الطیر عطار
My Study And Teaching Fields In University:
1 Literary Teories
2 Persian And World Literature
3 Presence Of Philosophy In Persian Literature History
4 literary Criticism
5 Mysticism And Religions
6 Pilosophy
7 The Conference Of The Birds Of Attar And Rumi's Books
8 Symbology
نظريه دكتر ويدا احمدي در كتاب از بند تا پرواز درباره قاعده مند بودن سير شكوفايي وجود انسان
دریافت
حجم: 18.3 مگابایت
Dr Vida Dana Kamran
The Arabic word Adam is derived from the Hebrew word Adom, which means the plowed earth or the earth of humans. On the other hand, in the Quran and in Surah Ar-Rahman, the material of human creation is introduced as "salsal kaalfakhr" (خلق الإنسان من صلصال كالفخار). From these two points, it can be concluded that Adam is truly a dynamic, transformable and alchemical identity. Just as the agricultural land is plowed again and again for sowing and harvesting, or the clay of a potter is transformed into a beautiful vessel by the artistic hands of a capable master potter, Adam is also able to reveal his potential gifts and talents through movement, trust and effort, and reach the stage of actualization and manifest the gold of his existence. This golden and shining stage is his qualification for perfection. A stage that is achieved among the most fundamental goals of human life
I was born on a snowy winter night. I am from Khorasani and my hometown is Mashhad, but it was not until three years later that Neyshabur became the city of my life and I spent my childhood and adolescence there. My joyful bicycle rides in the alleys of Neyshabur, my childish leaps and bounds among the flowers and trees of the garden where Attar and Khayyam are buried, and the sweet singing of the birds there are so deeply engraved on my soul that even as I write these words, it seems like it is now that's where I am. I always read a lot of books, very enthusiastically. I wrote poetry. I also loved painting. I still remember my various colored pencils, crayons, and watercolors with their colorful designs and patterns. Since my teenage days, I have also been writing calligraphy, not mostly with black ink, but with colored ink, and mostly red, of course.
In elementary school, middle school, and high school, I was an excellent student and always wrote good essays. Contrary to the wishes of my elders, who said that a student with a GPA of 19 or higher should not study humanities, and that he must either become a doctor or study mathematics or industrial physics, I insisted and chose humanities because I loved it and still do. From then on, the same debates continued, especially regarding the choice of university major. Now that you have your say in high school, and you studied humanities, come and study law at the University of Tehran. But I still insisted and said no, and I studied Persian literature and, with a rank of 88, I became a student at Ferdowsi University of my own free will (it goes without saying that the reason for this rank was my poor health at the time, otherwise, as I said, I would have strived for single-digit and high-profile ranks). Then I completed all three of my academic years at this university with an A grade and an honors grade. I remember the first time I wrote a scientific paper when I was nineteen years old, and my paper was about "Hafez and Soren Kierkegaard ," which I wrote in I lent it to a student, and after that, if you saw that article, I saw it too. Then I attended a world congress for the first time.
Mulla Sadra World Congress with an article about the concept of light in the eyes of Attar and Sadra, and among all the participants from forty countries in the congress, I was the youngest at 23 years old. Since then, I have participated in numerous conferences, and even in European countries such as England and France, and in Germany, my article was published alongside the articles of the great scholars, which is a source of pride for me. I also love traveling very much and have traveled to every corner of my country, Iran, and the world. Traveling to India, France, Iraq, England, Syria, Arabia, and Germany is each a bag of magnificent experiences for me, thinking to find answers and awareness. Since 1999, following strange and thought-provoking events that occurred in my life, I have paid great attention to psychoanalysis and the symbology of literary and artistic texts, and of course, the subject of my doctoral thesis was also related to these categories and experiences. The journey into the depths of the psyche of the creators of literary and artistic works and masterpieces of Iran and the world is among my sweetest experiences. Writers, poets, and artists whose existence sometimes reminds me of the ocean and its depths are great human beings that can be understood by studying and thinking about them. The feeling of being in the depths of a place like the ocean and still being able to breathe and survive is an amazing feeling that has repeatedly given me by reading a novel or listening to a piece of music and remembering a painting or a movie or even an animation worthy of scrutiny and insight, such as the works of Bruno Bozzetto.
So far, I have written 4 books, all of which in some way reflect my research passion, namely psychoanalysis and the symbology of literary and artistic texts. Their names are as follows:
The Awake Dreamers
To the Bright
From barrier to Flight
A Deep Analysis of the conference of the birds
and various articles have been published by me, among which even the experience of psychoanalysis of children's works is evident. A review of stories such as "The Sleeping Beauty" by "Charles Perrault" and "Hansel and Gretel" from the "Collected Collection of the Brothers Grimm". I have also given several lectures so far in Iran and Europe, including the City of Books in Tehran and in England and France at the University of Strasbourg, where Goethe is among the honors of this university. I have also had several interviews with newspapers, radio and television, which I will limit myself to mentioning. And now, the most beautiful and happiest moments of my life are still when I am reading and writing because it is only at such times that I truly feel like I am.
Dr Vida Ahmadi( Dana Kamran)
When talking about conversation, what comes to most minds is that more than one person is involved in order to have a conversation, and it is not usually thought that a conversation can be done by one person because it seems that this The incident is not reasonable but madness. It is insane to have a conversation with only one person, and many people either avoid doing it, or if they do, they hide it for various reasons and do things so that other people do not notice this state of theirs. Do not accuse them of madness and psychosis.
But in this article, I want to say briefly that the conversation is not about the number of people, but about its quality, and to clarify the issue, I use the knowledge of etymology. The English equivalent of this word is "dialogue", which consists of "dai" meaning 2 and "logo" meaning speech. In all dictionaries, this word is defined as a conversation between 2 people or 2 groups or more, and in fact, the number 2 and being together is the main pillar of the meaning of this word.
In contrast to this word, we have the word "monologue" which consists of two parts "mono" which means 1 and "logo" which is the same as speaking. A one-way speech, a monologue which is usually an example of a speech or reading a story or a play unlike the first word, the basis of this word is the number 1 and loneliness.
But in this article, I intend to say that in my opinion there is no such thing as a monologue, the act that we call a monologue is actually a kind of dialogue, but the other side is not as obvious as dialogue.
Even if we assume that the issue of the participation of other strains is effective in the realization of the dialogue but I must say that in a speech or a play performance or reading a story, although the audience is apparently silent, but with thought and reflection about what they are seeing and hearing, still in a way that they are performing a monologue participates. Participating in such cases is not just speaking, but thinking and thinking about the subject being read is also participating in it.
Or another example, which is more important than the first example, and I even started my writing with it in a way, is the category of "conversation with oneself", which is apparently one of the examples of monologue, but according to what I said in this article, a person who has given himself such formality When he talks to himself, he actually talks to his inner self, he considers himself more than one person, and even instead of that, his other self also speaks, and he really starts a conversation that, in his opinion, is completely It is rational and official and even many psychoanalysts and psychologists have suggested such a method as a therapeutic solution.
But the thing to consider is that the fear of being called crazy prevents most people from accepting such a phenomenon. A phenomenon that many geniuses, writers, scientists and mystics, and in fact all of them, have considered it as one of the pleasures of their lives, a pleasure that is based on a lot of courage and rationality.