تحلیل و مقایسه­ ی کلیت ­گرایی در منطق ­الطیر عطار و فیزیک نوین مقالة

از یونان باستان تاکنون ارائه‌ی مدلی کلی از جهان موردتوجه فیزیک‌دانان و فیلسوفان بسیاری بوده است. ازآنجاکه به نظر می‌رسد اندیشه‌ی مذکور، اساس اندیشه‌های عطار را در منطق‌الطیر تشکیل می‌دهد؛ بنابراین این پژوهش به مقایسه و تحلیل کلیت‌گرایی در اندیشه‌های عرفانی عطار و فیزیک نوین می‌پردازد. مطابق نتایج، هم عطار در منطق‌الطیر و هم فیزیک نوین در جست‌وجوی کل یکپارچه‌اند. در منطق‌الطیر انگیزه‌ی سفر گروهی تمام مرغان جهان برای رسیدن به سیمرغ، درواقع رسیدن به کل یکپارچه بوده است که در عرفان اسلامی به «وحدت وجود» تعبیر می‌شود. انتخاب آگاهانه‌ی واژه‌ی سیمرغ در برابر سی مرغ بیش از واژه‌ی دیگر می‌تواند ارتباط، نظم، تقارن و یکپارچگی تمام موجودات جهان را برخلاف وجود اختلاف ظاهری (سی مرغ مختلف) و گوناگونی نیروهای هستی بیان کند. انیشتین (Albert Einstein‌) می‌خواست با نظریه‌ی یکپارچگی، ذهن خدا را بخواند؛ اما تمام تلاش‌های فیزیک‌دانان تاکنون برای رسیدن به کل یکپارچه با شکست مواجه شده است. ازنظر عطار هم یکپارچگی با حقیقت غایی (سیمرغ حقیقی‌گوهر) غیر ممکن است و سی مرغ تنها با حقیقت وجودی خویش (سیمرغ یا نخستین فعل الهی) به وحدت رسیدند که دیوید بوهم (David Bohm) این کل را «نیمه‌تمامیت‌های نسبتا مستقل» می‌خواند.

Analysis and Comparison of Holism in ‘Attar’s Manteq Al-Tair and Modern PhysicsIntroduction Proposing a general model of the world has been considered by many physicists and philosophers since ancient Greece; since it seems tat this idea forms the basis of ‘Attar’s ideas in Manteq Al-Tair (the Conference of the Birds), this study analyzes and compares holism in ‘Attar's mystical ideas and modern physics.In holism, which was formed in the twentieth century, living beings are considered an “integrated whole” in which the properties of the components lay in its totality. “Such approaches are observed both in Chinese and ancient Iranian mysticism and also Ephesian, Platonic and Aristotelian thoughts.” (Golabi, 2017) Traces of holism can be observed in ancient Iranian or Khosravani Wisdom; he creation unity, which was interpreted as “existence unity” in Mola Sadra’s philosophy; the principle that has had a great influence on mystical thoughts. Although ‘Attar was impacted by the creation unity and humanism of the world in Khosravani Wisdom, unlike his predecessors, he achieved a new allegory, namely the scientific- philosophical allegory of the correspondence between the "particle of the world and the world of the particle". The abovementioned theory has a special status in the western wisdom and philosophy. (Zarrinkub, 1989)Keywords: Attar, Mantiq al-Tair, Holism, modern physics, Simorgh Research Findings Through studying ‘Attar’s works, it is inferred that he views the universe as a whole; That is, his view of the universe is based on "quantum communication"; since according to that, "there is only one constant whole." (Wolf, 2005)After describing the creation of the world in Manteq Al-Tair, ‘Attar, describes the particle and its relation to creation; in this vast sea of existence, the microscopic and macroscopic worlds are integrated (‘Attar, 2010)According to the modern physics “the beginning of the universe was in the form of an initial atom”. (Bryson, 2009)The birds are willing to go back to the origins of the existence that had a perfect harmony. “At the beginning of time, the world must have had perfect symmetry. All forces existed in one uniform phase force, but the world today is terribly asymmetric; since the four existing forces are in no way similar to each other” (Caco and Thomson, 2009) ; as in Manteq Al-Tair, when disorder prevailed, the birds tried to fine a single uniform phase force called “Simorgh”. Scientists believe that if the theory of integrity is correct, there are "fundamental similarities" in the creation of the universe.Physicists consider the origin of supersymmetry to be the beginning of creation. They see a way to reach symmetry through reconstructing it at the beginning of creation (the Big Bang), which can only be analyzed by its echoes in nature. According to ‘Attar, “everything” “here” is an echo “there”. "The world is full of hidden symmetries that come from breaking symmetry. In fact, if symmetry had never been broken, humans would not exist, because there was no atom." (lbid); Because stars and galaxies were made of atoms over millions of years due to the breaking of the original symmetry and the release of particles, and after billions of years, humans were made of atoms; as in Manteq Al-Tair, Si-Morgh (the thirty birds) emerged by the break of the early Simorgh. Also, Si-Morgh or the thirty birds (due to the lack of continuity) can show both the difference between the forces of existence and the breaking of the original symmetry (Simorgh).According to Copra, mystical thoughts are proper philosophical and logical basis for the theories of the contemporary sciences. The universal perception is based on two subjects: on is the unity of the phenomena and the other is the movement of the great universe. (Copra, 2006) And David Bohm calls it “all moving whole”. In Manteq Al-Tair, all birds of the world (all moving whole) try to fly towards Simorgh and it includes two main points: one is moving and the other is totality.According to Bohm, “although particles seem to be separate, in the deeper level of reality, in fact they are different aspects of a deep cosmic unity” (talbot, 2010); as in Manteq Al-Tair, the separate thirty birds( =Si-Morgh) , in a deeper level of reality, are in fact a deep cosmic unity (Simorgh).According to the modern physics, “when the core of the matter is reached, the nature seems to be manifested as a network of communication between the various components of a whole.” (Copra, 2006) After describing the creation of the universe in Manteq Al-Tair, ‘Attar points this complex network of communication between the components and the whole (lbid), with a fresh look; since like the contemporary physics world, the universe described by ‘Attar is an indivisible whole. Bohm, who has proposed the general relativity of Einstein in a more developed way, believes that: “One integrated thing, as opposed to the apparent separation of things at the level of the more unhidden order, is the broadly integrated whole of "everything else." (Bohm, 1980) In the Conference of the Birds(Manteq Al-Tair) also, the apparent separation of things at the level of the more unhidden order is displayed by the thirty birds(Si-Morgh) that is Simorgh in a hidden level/ according to Bohm: “Eventually, even the hidden and unhidden orders are mixed together” (lbid); like the mixture of the thirty birds (Si-Morgh) with Simorgh in the ending circular journey in Manteq Al-Tair that forms a symmetric pattern (like the yin and yang). ConclusionAccording to research findings, ‘Attar and the modern physics are both searching for an integrated whole; ‘Attar through the inner world and modern physics from the outer world. Reaching the integrated whole (Simorgh) has been the main motivation of the birds’ journey, which is in harmony with the idea of ​​the poet's existential unity. Both believe that the integrated whole has appeared once at the beginning of creation, which in Attar's thought is interpreted as the original relation or the ancient mysteries, and is called hidden symmetry or supersymmetry by modern physics, and its re-experience is impossible according to both of them, but it can only be analyzed with advanced knowledge; according to physicists, by receiving its echo in nature, and according to ‘Attar, by reflecting it in the mirror of the heart.Einstein tried to "read the mind of god" by proposing the theory of "integrity", but his efforts and those of all physicists have so far failed. According to ‘Attar, the "ultimate truth" is unattainable.The conscious choice of the word Si-Morgh (thirty birds) over the word Simorgh (with the help of mathematical numbers) can evoke the concept of unity, symmetry, order and connection of existence better than any other word.‘Attar has used the symbolic allegory of the correspondence of Si-Morgh (the thirty birds) with Simorgh (equivalent to the particle of the world) to show the hidden and unhidden order. According to him, although Si-Morgh (the thirty birds) appear to be unrelated (due to discontinuity) (thirty different birds), in the deep layers of the universe and the hidden order are Simorgh, which Bohm calls "relatively independent semi-wholes".References Ibn Arabi, Muhammad ben Ali (BE TA). Alfotohat Almakkiye. C4. Dar Sar. Beirut.Elyadeh, Mirchah (2007). Mythical Perspectives. Translated by Jalal Sattari.Tehran: Toos PublicationsBeraisen, Bill (2009) History of almost everything, Translated by Mohammad Taghi Faramarzi, Tehran: Maziar Publications.Bahar, Mehrdad (1996) Research in Iranian Mythology, Tehran, Agah Publications.Talbot, Maykel (2010). Holographic world. Translated by Daryush Mehrjouyi. Sixteenth edition. Tehran. Hermes Publications.Hafez, Shamso Al Din Mohammad (1999) Ghani and Qazvini correction, Tehran, Par Publications.Hosseini Shahroudi, Morteza and Fatemeh Farzali (2013) "Comparative study of the unity of man and the world in physics and mysticism", Journal of Islamic Studies - Philosophy and Theology, Vol. 45, pp. 91, 57-75.Razi, Hashem. (2000) Hekmat Khosravani. Tehran: Behjat Publications.Zarrin Koob, Abdo al-Hussein. (1989) Sir Ney, vol: 2, Tehran: Scientific Publications.Zamani, Behzad. (2007) Seeking unity from physics to mysticism. Tehran: Information.Tahmasebi, Sattar (2017) "Metaphysical Foundations of David Boehm Quantum Physics" (Focusing on the new idea of ​​the holographic world). Two scientific-research quarterly philosophical reflections. No. 18, 125 - 155.Attar, Frid Al din (1987). Divane Attar. With the care and correction of Taqi Tafazli. Tehran. Book translation and publishing company.. (2013). Asrarnameh. Corrected by Mohammad Reza Shafiei Kadkani. Sokhan. Tehran. . (2010). Manteqo Al tteir. Corrected by Mohammad Reza Shafiei Kadkani. Sokhan. Tehran (Alef).. (2010). Mokhtarnameh. Corrected by Mohammad Reza Shafiei Kadkani.Tehran: Sokhan (Be).Farshad, Mohsen (2008) "Quantum Physics and Molana Revelations". Aftab Asrar Quarterly. Year 2. Sh 8. pp. 46-57.Farnobogh Dadgi (2001). Bondehesh. Report by Mehrdad Bahar. second edition. Tehran: Toos Publications.Kapra, Feritioff (2006). Tao Physics. Translated by Habib Dadfarma. Tehran. Kayhan Publications.Kako and Thomson, Michio and Jennifer. (2009). Beyond Einstein. Translated by Dr. Reza Khazaneh. Fatemi. Tehran.Kaku, Michio. (2016). Parallel Worlds, Translated by Sara Izadyar and Ali Hadian. Thirteenth edition. Maziar. Tehran.Golabi, Siavash (1990) Human Resources Development in Iran; Sociology of Iranian Development, Tehran, Published by: Ferdows.Golshani, Mehdi (1985). Holism and causality in Boehm quantum physics. Academy of Sciences. Sh 4, 97 -110.Wolf, Fred Allen. (2005) Metaphysics from the perspective of physics (parallel times and worlds). Translated by Shahriar Shahrestani, Tehran: Yahoo.Hawking, Stephen (2007). The world in walnut shell. Translated by Mohammad Reza Mahjoub. Tehran. Harir Publications.. (2011). History of time. Translated by Curush Zaeem. Third edition. Iranmehr. Tehran.Jung, Carl Gustav (2010) Man and His Symbols, Translated by Mahmoud Soltanieh, Tehran, Diba Printing House. - Bohm David, (1980), Wholeness and the Implicate order, London and New York, in Routledge classics, first published, p. 186- Bohm, D .(1987).”Hideen Variables and the Lmplicate Order, “ in Quantum Lmplications, ed.(London: Roultledge & Keganpaul, 1987), p. 38.-Heisenberg, w., Physics and philosophy, New york: Harper Torchbooks, 1958.

در اين درياي عظيم هستي جهان ميکروسکوپي و ماکروسکوپي با هم يکپارچه اند و بر اين امر تأکيد هم ميکند: در چنين بحري که بحر اعظم است عالمي ذره اســت و ذره عالـم است (همان : ٢٣٩) رويت عالم در يک ذره که «فيزيک دانان با توجه به ارتباط کوانتومي و هولوگرام به اين مفهوم رسيده اند، اين همان چيزي است که ما از جزء دربردارنده ي کل ، مدنظرمان است » (ولف ، ١٣٨٤: ١٢٢)؛ زيرا ازنظر فيزيک نوين «آغاز کائنات به شکل يک اتم آغازين بود» (برايسن ، ١٣٨٨: ١٧٠)؛ يعني «ذرات در حکم ماده ي اوليه اي است که کل جهان از آن به وجود آمده است » (تالبوت ، ١٣٨٩: ٤٥)؛ بنابراين «هر ذره به نحوي حاوي همه ي جهان کيهاني است » (همان : ١٥٨) که معادل است با انديشه ي جهان شناختي عطار در بيت ١٥١ که قرن ها قبل سروده است ؛ انديشه اي که منجر به شکل گيري تناظر عالم صغير و کبير شده است .