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This paper aims at a Jungian reading of Shazdeh Ehtejab and thus tries to find the traces of archetypes in the novel. Among the most important archetypes and primordial images that have found expression in the text, one can mention the hero archetypes, the images of water, fire, desert, colors and numbers along with the archetypes associated with Jung’s theory of individuation, i.e., the shadow, the persona and the anima. I have tried to use this conceptual framework to shed light on the way one can interpret different characters of Golshiri’s novel. Thus in my reading the grandfather symbolizes the devil while the prince himself is the exemplification of the hero archetype

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The most important manifestation of the underlying collective human mind is in the folk tales and legends projection, even if the story is written for children and young people in different areas and with different languages as long as the story is repeated. There is always interesting stories and legends to express the good wishes. What is interesting and worth mentioning is the secret of the story for the adults with educational scopes and its reading is valuable, and it should not forget that their creators and narrators have this type of literature. The story of the origin of mass and surprising similarities between the story of how the actions of nations and iterative structures happen, lead to the layers of analysis which are encoded in the term of analytical stories. Based on the projection process of individuation and the collective unconscious common feature shared by a number of stories to choose from myths or legends of the Azerbaijani and English, this study tries to investigate the possible influence of this process which is obvious for human cultures. They forget that their creators and narrators have this type of literature. Although admission to the diverse cultures have created myths and stories, but its deep structure, reflects the same preoccupation and the end of all is the same. 

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Hans Christian Andersen has a great difference with Mohamad-Ibn-e-Malek Dad, known as Shams-e-Tabrizi but some characteristics and behavioral features and ethics, also the verbalization of these two writers are very close to each other. These congruencies and similarities will be more interesting when we notice the works of both authors entailing “a duckling”. The duckling encounters the process of individuation in the search to recognize itself. The main question in the present study is that whether there is a relationship between the duckling mentioned by Shams-e-Tabrizi and the ugly duckling introduced by Andersen? Or whether the existence and presence of this issue (individuated duckling) in the works by these authors is completely random and accidental? The present study has been supplied through descriptive-analytic method and a library study. The findings of the present study showed that although we can not find any documents regarding the access of Andersen to books by Shams-e-Tabrizi, some evidences have rejected the random feature of such a study and categorize this study among the comparative studies. Although there are some clear closeness and intellectual similarities that form the main part of these two stories, one can come up with many differences in the route to achieve individuation process. The important thing in this comparative study is that who has been the initiator of this famous fable which has had a global fame?; Shams-e-Tabrizi or christen Andersen from Denmark?

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Archetypal criticism is one of the contemporary literary criticism main approaches which discovers the nature and characteristics of the myths and archetypes and their role in literature. This article tries to carry out archetypal criticism of “The story of Amir Arsalan” according to the Jung’s individuation theory. As the hero searching progress and perfection and finding his archetype, Amir Arsalan begins journey and awakes by seeing the image of Farrokhlega (his anima) and achieves new levels of awareness. By passing of the persona archetype he can eliminate the shadow and get married and unify with anima (Farrokhlega) by the help of the wise old man and ends his individuation process and finally, he achieves his archetype. However, he experiences death and rebirth archetypes as revival of life and inner revolution by entering to cave and well- indicating return to fetus period(ritual death)-leaving there as the secret of rebirth.

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Noun incorporation is considered as a word formation process which is not treated similarly in different languages and has various representations. The incorporated noun is unmarked for features of definiteness and specificity; it does not take definite article, demonstratives or case marking. This study aims at finding an explanatory account for this phenomenon in Persian in order to decide whether a particular structure involves incorporation or not. To do this, incorporation is examined with respect to its relation to transitivity as a prototypical phenomenon. In this regard, it may be analyzed according to the notion of the degree of transitivity and the presence or absence of different transitivity parameters. The results show that the two parameters of individuation of object as well as affectedness of object specifically have role in the occurrence of incorporation. Aspect, also, has some effect through its relation to affectedness. Therefore, incorporation is better to be considered as an instance of transitivity decrease which occurs due to the lack of object individuation and object affectedness in a transitive clause. The deviation from the prototypical transitive clause due to the absence of these features is responsible for the structural differences of the incorporated clauses with that prototype.

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This research is aimed at evaluating relationship between job satisfaction and separation - individuation in native and non- native managers in Gilan province. Research sample consisted of 277 native and non-native managers who were selected by Morphy and Myors table for sample size according to effect size. Jaj and Bono and separation - individuation scale were used to assess job satisfaction Instruments. Results indicate that the job satisfaction of local executives is more than non-native managers. Also there is significant differences between native and non- native managers regarding separation - individuation. There are meaningful relation between job satisfaction and separation-individuation. This relation is bigger for non-native Managers. The non-native administrators can be chosen according to their performance on separation - individuation scale so that their satisfaction could be higher. Researchers also suggested for further studying structural relationship between attachment and job satisfaction.

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Abstract
Individuation is a term used in analytical psychology to characterize the integration of human psyche. Relying on clinical experiments as well as evidence from world-renowned legends and myths, Murdoch has identified a circular psychological travel pattern for women's individuation. The present study examined the fitness of the heroine’s individuation journey in Persian fairy tales considering the stages of the psychological cycle. The results of the study, while confirming the general conformity of the tales with Murdoch’s psychological cycle, have identified three different subsets for the Iranian fairy tales centered on a heroine. The first subset, including more than fifty percent of the studied stories, are the fairy tales which fully coordinates with Murdoch's psychological cycle for the heroine individuation; the second subset corresponds only to the first part of the intended cycle; finally, the third subset corresponds only to the second half of the Murdoch's psychological cycle. The psychological implications of these three subsets and the overall conclusion are also discussed in the article.

Introduction
Research background
So far, little attention has been paid to the solo journey of the female heroine in the Persian fairy tales. Although some studies (Heidari, 2017; Yahaghi et al., 2017), based on the morphological theory of Prapia Estés model of literary criticism, have examined the journey in one or more myths, the rest of the studies seem to have focused on the position of women next to the men's heroic journey. Mahmoudi Bakhtiari et al. (2014) analyzed the psychological cycle of Murdoch in three films, namely, Dog Killing, Occupation, and Facts About Leila Idris' Daughter, and Ismeilipour (2015) did the same on the novel We Get Used Do. Although these studies have investigated Murdoch's pattern in relation to the contemporary Iranian women, they have not considered the examination of older cultural evidence for this cycle, as Murdoch himself has noted.
Aims, questions, and assumptions
Influenced by Murdoch's psychological stages, this study examines those Persian fairy tales that reflect the individual hero's journey. The question that this study seeks to answer is whether the events described in these myths correspond to the particular psychological cycle that Murdoch posed for women's psychological individuality. The answer to this question can lead to a better understanding of Iranian culture towards women as independent and separate personalities from men.
Discussion
The hero's movement through a journey in fairy tales is to reach a goal which is, according to Jung, successfully achieved in the process of individuality (2011, p. 135). In The Depth of Being Woman (2015), Murdoch describes the stages of a woman's heroic journey to achieve individuality in 11 categories: separation from femininity, identification with masculinity, gathering allies, the path of difficult trials, success, awakening, feeling the dryness of the soul: death, descent into the realm of femininity, a strong desire to be reunited with femininity, healing of the mother-daughter gap, healing of masculinity, wounded inside and holy marriage: the bond of femininity and masculinity. These steps can be identified based on the events of the story and the actions of the female protagonist. Accordingly, the Iranian fairy tales that have considered the individuality of the female heroine (Darvishian, 2009) have been studied, and examples for each step have been identified accordingly. Based on this, different forms of each step have been categorized.
Conclusion
Many of the fairy tales analyzed in this study are consistent with the pattern of Murdoch's mental cycle. The Murdoch's psychological cycle has two main parts: the first part begins from the first stage (separation from femininity) to the fifth stage (achieving success), and the second part begins from the sixth stage (feeling of dryness of soul) to the eleventh stage (holy marriage). In the first part of this cycle, the journey of the female protagonist focuses on the growth of the "I" or ego; the second part, which is a meeting with the Goddess, is dedicated to the restoration of female energy at the mental level. These two sections are symbolically presented thoroughly in 75 of the 146 myths analyzed in the present study (i.e. more than fifty percent). This shows the cultural context of these myths, acknowledging and accepting the independence and individual identity of the female heroine that is achieved in the first part of the cycle, and femininity in the form of respect for the goddess as a positive source of power, wisdom, and deep strength. The legends included in this group are usually myths that are far better known than other myths.
After this group, there are 55 myths that have the first part of the cycle of individuality, i.e. the first to the fifth steps and also the tenth to the eleventh steps. The first part of the cycle of individuality is concerned with cultivating the independence and strength of the female protagonist and the competence of women in the outside world. Thirteen myths have been identified as examples for adapting the second half of Murdoch's cycle, which are the seventh step onwards. In the second half of her journey, the female protagonist revives the feminine traits she has lost through the struggle for victory and success in the male world.
The first, tenth, and eleventh steps of Murdoch's psychological cycle, namely, "separation from femininity," "healing wounded masculinity," and "holy marriage or the bond of femininity and masculinity" can be observed in all the myths under consideration - whether they fully cover the cycle, or remain to be matched with only one of the two.
References

•  Darvishian, A. (2009). The legendary culture of the Iranian people (in Farsi). Tehran: Books and Culture Publication.
•  Heydari, M. (2017). Explanation and analysis of mythological themes in the structure of Moon Brow story. Literary Techniques,18, 141-158.
•  Ismailipour, M. (2016). The female heroic journey in the novel ‘We get used to’ by ZoyaPirzad based on Maureen Murdoch's theory. Mystical and Mythological Literature, 51, 13-48.
•  Jung, C. (2011). My biography: memories, dreams and thoughts (translated into Farsi by Behrooz Zaka). Tehran: Parseh Book Translation and Publishing Company.
•  Mahmoudi Bakhtiari, A., KordMafi, F. & FarshiJalali, N. (2014). The journey of a female hero in three screenplays by Bahram Beizai: A comparative study of three screenplays of dog killing, occupation, and facts about Leila Idris' Daughter in the Framework of Maureen Murdoch theory. Woman in Culture and Art, 6(2),149-166.
•  Murdoch, M. (2015). The depth of being a woman (translated into Farsi by Simin Movahed). Tehran: Culture of Life Foundation Publication.
•  Yahaghi, M. J., Ghaemi, F. & Esmaaelipour, M. (2017). The study of some Iranian myths based on the Estés model of self-awareness in the forests of the underworld. Popular Culture and Literature, 16, 161-192.

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In addition to its physiologic and gender aspects, anima is attributed to an archetype to innate behavioral preparations and experiences of congenital life which include the abilities like artistry, naturalism, fluid emotion and affection, power of inspiration, etc. Generally, from the second half of chronological age, these values set the character on the path to sublimation, wholeness and growth by applying the skill of individuation and absorbing consciousness. As the archetype of ecstasy and emotional impulse, anima also manifests itself in a wide range of literature.

Rather than presenting examples of anima, this study with a descriptive-analytic method, tries to psychologically analyze the employment of the individuation of anima and the values of feminine body in some of the most important poems of Ibn Farez that express this process. 

The findings indicate that in his poems, the retrieval and absorption of anima’s talents have been done unconsciously. In addition, Ibn Farez has benefited from the capabilities of ideas such as pacifism, aesthetics, naturalism, and emotion to the splendors of existence, living here and now, the ability to comprehend and express excitements and inner emotions, etc., that all prepare the ground for the wholeness, subtlety and flexibility of personality.