Student Fatemeh Eslahi, Dr Khadijeh Abolmaali Alhoseini, Dr Asghar Asgharnejad Farid, Dr Javad Khalatbari,
Volume 19, Issue 73 (6-2020)
Abstract
Aim: Mindfulness, as a new therapy method, has its roots in the culture of the East. The aim of this study is to identify the cultural and mindfulness-based metaphors in the Rumi's Masnavi (three chapters of first book). Methods: The current research analyzes the content of the above-mentioned section of Masnavi. The sampling was targeted and 1027 metaphors were identified. The metaphors attributed to the 9 components of mindfulness were identified, and their abundance was also cosidered. MAXQDA coding software was used to analyze the extracted data. Findings: The investigations showed that the number of the metaphors in the first chapter was two times more than the second and third chapters. The metaphors related to the components of mindfulness according to the number were sorted as follows: the non-striving, trust (confidence), non-judging, generoslty (kindness), patience, acceptance and gratitude, beginner's mind and letting go. In other words, the non-striving and letting go were respectively used most and least frequently. The sub-components of surrender, non-fighting and silence were identified for the non-striving component. The sub-components of insight, inclusiveness, and non-comparing was distinguished for the non-judging component . In addition, based on the researched metaphors and the concept of mindfulness, four new components of awareful action, observation and describing, understand (empathy) and balance, as other components of mindfulness were also discovered. Conclusion: For the means of facilitating the conveyance of concepts, education and therapy with cognitive-based mindfulness, it is suggested that therapists and counselors use the folk and cultural metaphors in the poems of Rumi.
Seyedehmaryam Farshadan,
Volume 24, Issue 95 (12-2025)
Abstract
Aim: The aim of the present study was to develop a culturally grounded framework for mystical psychotherapy based on Rumi’s teachings; a framework that, drawing on the capacities of Iranian–Islamic mysticism, offers a deeper understanding of human nature, the origins of psychological suffering, and the path of treatment. ▌Methods: This study was conducted using a qualitative approach and thematic analysis. Initially, the fundamental concepts of psychotherapy theories were identified as primary (deductive) themes. Subsequently, the six volumes of the Masnavi Ma‘navi were analyzed as the main data source, and themes related to Rumi’s teachings, along with emergent themes, were inductively extracted. In total, approximately 600 initial codes were generated, which were then integrated and organized into 44 subthemes and 11 main themes. To assess credibility, the findings were reviewed and confirmed by five experts in psychology and mystical literature, and the overall content validity index (S-CVI/Ave) was found to be higher than 0.79. ▌Findings: According to Rumi’s perspective, human beings possess a divine, healthy “authentic self” while simultaneously becoming entangled in “false selves” generated by the mind, which constitute the primary source of psychological suffering. The most significant sources of disturbance include being trapped in mental consciousness, the illusion of perfection, and attachment to transient pleasures. Mental health depends on liberation from illusory selves and a return to authentic presence and the experience of inner unity and integration. Within this framework, interpersonal conflicts are rooted in intrapersonal conflicts, and the ultimate goal of therapy is the unveiling of the authentic self, the attainment of witnessing awareness, the experience of genuine inner peace and joy, and human transcendence. ▌Conclusion: A mystical psychotherapy framework based on Rumi’s perspective can function as a culturally rooted and complementary approach to conventional therapies, contributing to the enhancement of psychological well-being, the management of inner conflicts, the cultivation of wisdom, and individuals’ spiritual growth. By emphasizing self-knowledge, transcending mental identities, and elevating awareness, this framework has the capacity to provide a foundation for developing therapeutic interventions aligned with Iranian–Islamic culture.
