خلاصة:
Physiognomy”, due to its concern with various categories, domains, ideologies and discourses, enters into different conceptual networks. Considering its correlated terms and functions, one comes to two distinctive areas, namely secular-experimental discourse, and mystical discourse. This article, after describing the lexical meaning of “Physiognomy”, explains the sphere of the two mentioned discourses and their conceptual correlates. In fact, it firstly discusses the works in these areas, and secondly studies Mowlavi’s ideas following “Physiognomy Traddition”. This is a key exemplum in understanding the mysticism of Mathnavi which determines the “radiative-reflective” nature of Physiognomy, the insight of mystics originating from their existential-intuitive experience, and its relation to “Prescience”, “Divination” and “Thought reading (Telepathy)”, while distinguishing the mystical discourse from the secular discourse.
ملخص الجهاز:
" This hadith is one of the key hadiths in mystical epistemology / Masnavi, and it explains the "radiant-reflective" nature of Firasat, insight, and knowledge based on the existential-intuitive experiences of mystics and their connection to topics such as "premonition," "clairvoyance," and "thought-reading," while insisting on the separation of this discourse from the other.
Fakhr Razi, in explaining the reason for the formation of this science (Firasat), after referring to the three foundations of desire, anger, and intellect, addresses the division of actions into natural (animalistic) and artificial (human) and the similarities and differences between animal and human; he then says that since an animal acts out of pure nature and the requirements of instinct, while a human usually conceals their purposes and intentions behind a veil of artificiality, one can reach the hidden matters through the correspondence between the formal signs of humans and animals (the science of physiognomy, the science of movements, the science of organs, etc.
This perspective has also been proposed in Ansuy-e Harf va Sawt (see Shafiei Kodkani, 1372: 21), which naturally brings forth these questions: Can mystical Firasat and insight be considered a pure parapsychological experience and one of the latent spiritual abilities of humans, (4) or should they be categorized alongside religious, moral, and metaphysical propositions that are meaningless - in the terminology of positivists: meaningless/nonsense- and counted among individual, unprovable, and abstract matters, or the result of fantasies, popular myth-making, or superstitious categories such as astrology, geomancy, divination, or sorcery and magic?
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