Reviewing the Novel "Boofe Koor" from the Perspective of Individuality and Trinity

Document Type : scientific-research

Authors

1 Assistant Professor of Persian Literature ,Shahid Chamran University of Ahvaz, Ahvaz, Iran

2 Associate Professor of Persian Literature, University ofGuilan, Guilan, Iran.

3 Ph.D Candidate of Persian Literature, Shahid Chamran University of Ahvaz, Ahvaz, Iran.

Abstract

Every life is the realization of a “whole,” that is the realization of the “self.” This realization is called individuality in Jungian psychology. Relying on Nietzsche’s book Thus Spoke Zarathustra, Jung analyzes concepts such as “the subconscious mind” and the archetypes of “shadow,” “positive anima,” “negative anima,” “chthonic mother,” and “wise old man,” and through this analysis, he explains the concept of individuation or attaining the status of “Superman.” Individuation is the process by which the ego, as the center of self-awareness, is transferred to the “self,” which is the innermost part of the subconscious. In this process, takes place in The Blind Owl, the various aspects of personality reach cognition and compatibility with each other, and self-awareness eventually becomes synchronized with the unconscious. The Blind Owl reflects the human search for individuation in the form of two real and symbolic journeys. This essay attempts to explore the idea of Nietzsche’s “Superman.” Studying the symbolic representations of the images of The Blind Owl, it also examines the role of trinity and its manifestation in the novel and its connection with individuality in Jung’s theory. The most important conclusion of the article is that the reader understands how Hedayat uses various symbols such as the ethereal girl, the prostitute, cypress, lotus, and numbers to refer to the origins of the two ancient civilizations of India and Iran. It also shows that the narrator of The Blind Owl is Nietzsche’s “Superman” who is trapped in the realm of existence and repeats a life in different places and times. The individual who appears in The Blind Owl, in symbolic and numerous forms—the narrator, the coffin-bearer, the uncle, the ethereal girl, the prostitute, the prostitute’s mother, the nanny etc.—are the shadows of the narrator (eternal-man) who lives in different faces and different times and tries to reconcile with different aspects of his existence. In addition, The Blind Owl’s narrator intends to overcome the inferior shadows of his existence to achieve the individuality referred to in Jung’s theory. Showing the narrator’s failure in trying to achieve individuality is the ultimate goal of The Blind Owl.

Keywords

References

Amouzgar, ZH. (2011), kiyoumars, bargozideh-ye maghalat-e ferdowsi v shahnameh sorayi, Tehran, academy of Persian lLanguage and Literature, Pp. 299-307. [In Persian].
Artur, K. (1998), samples of first man and first king in Iran’s legendary history, translation and research by zhaleh amouzegar and ahmad-e tafazzoli, Tehran, Cheshmeh. [In Persian].
Asghari, M. (2019), trinity, published by kalam-e eslami, Vol. 2, No.74, Pp. 26-28. [In Persian].
Bahar, M. (1997), research in Iranian mythology, Tehran, Agah. [In Persian].
Behzadi, R. (2000), the concept of some numbers in mythology and ancient peoples, ketab-e mahe honar, Vol.9, 10, No.27, Pp. 26-28. [In Persian].
Bilsker, R. (2019), Jung’s theory, translated by hoseyn payandeh, Tehran, Morvarid. [In Persian].
Dadvar, A. rahimi, M. (2012), an analytical study on the manifestation and themes of raghse shiva, published by jelveh-ye honar, No.8, Vol.3 and 2. [In Persian].
Fordham, F. (2018), introduction to Jung’s psychology, translated by masoud-e mir-baha, Tehran, Jami. [In Persian].
Hedayat, S. (2004), bouf-e kour, entesharat-e sadegh-e hedayat, Tehran. [In Persian].
Jung, C.G (2010), Jung’s seminar on Nietzsche’s zrathustra, translated by sepideh habib, Tehran, Ghatreh. [In Persian].
Jung, C.G , (2004), Man and his Symbols, Translated by Mahmoud Soltaniyyeh, Tehran, Jami. [In Persian].
ــــــــــــــــــــ,(1965), Memories, Dreams,Reflections.New York, Vintage Books.
ـــــــــــــــــــ, (1953) Two Essays on Analytical, New York, pantheon, Bollingen series XX, VOL.7, p.188.
ـــــــــــــــــ, (1985), psychology, translated by nahad khayateh: darolhevar. [In Persian].
ـــــــــــــــــــ, (1994), Peschology and Alchemy, Aranslated by Aarvin Afaramarzi, Mashhad, Astan-e Ghods-e Rrazavi, Bonyad-e Pazhouheshha-ye Eslami. [In Persian].
ـــــــــــــــــــــ, (2016), Memories, Dreams, reflections, Translated by Pavin Faramarzi, Mashhad, Beh Nashr. [In Persian].
Pakdaman, N. (2000), sadegh hedayat: eighty two letters to hasan nourayi, ketab-e cheshmandaz, Paris.
Rashed-mohassel, M. (2006), vazidegihaye zadsparam, institute of science and cultural studies.
Schultz, D.P(1980), Jungian's pattern(individual human), translated by giti khoshde, published by arash,esfand,Vol 12,No1,Pp 72-97.
Shamil, A. (2009), the secret of numbers, translated by fatemeh towfighi, ghom, published by adyan v mazaheb.
Sherrard, P. (1956), the marbl Threshin floor: studies in Modern Greek poetry, Vallentine, Mitchell.
Wilhelm, R. (1962), the Secret of the Golden Flower: A Chineses Book of Life, rev. ed. San Diego: Harcourt Brace Jovanovich.

Files

History

  • Receive Date: 28 April 2020
  • Revise Date: 24 October 2020
  • Accept Date: 05 December 2020

Share

How to cite

Statistics