Bahar, M. (2009). Negahi be Tarikh-e Asatir- e Iran-e Bastan [look through History of Persian Ancient Myths]. Tehan: Elm.
Bahrami Rahnama, Kh. & Tavousi, M. (2015). Archetypal critique of Banu Goshasp Nama. MYTHO-MYSTIC LITRATURE (Persian Language And Literature), 11(40), 135-164.
Barrie, T. (2010). The Sacred in between: The Mediating Roles of Architecture. London: Routledge.
Burkhardt, T. (2011). Principes et Methods de L’art Sacre [Sacred Art, Principles and Methods] (J. Sattari, Trans.). Tehran: Soroush.
Campbell, J. (1998). The Power of Myth (A. Mokhber, Trans.). Tehran: Markaz.
Eliade, M. (1997). Traite d’Histoire des Religion [A Treatise on the History of Religions] (J. Sattari, Trans.). Tehran: Soroush
Fadayi, F. (2002). Carl Gustav Jung, Founder of Analytical Psychology. Tehran: Danzhe.
Gholampur Ahangarkolayi, L., Tavousi, M., & Ojaqh Alizadeh, Sh. (2016). An Ancient Analysis of “Selfness” Pattern in Mantiq-ut-Tayr of Attar. Literary Studies, (194), 45-71.
Giesking, J., Jack. Mangold, W., Kats, C., Low, S. & Sacgert, S. (2014). The People, Place and Space Reade. New York: Routledge.
Goodarzi, A. & Fazeli, H. (2014). Identifying the principales of traditional Iranian architecture in the light of Vastu Shastra, the traditional Indian wisdom. Design and Built Environment, 14(1), 1-19.
Gray, M. (2001). Encountering the mandala: the mental and political architechtures of dependency. Culture Mandala: The Bulletin of the Centre for East-West, Cultural and Economic Studies, 4(2), 1-13.
Hejebri Nobari, A. Mohajervatan, S., & Afhami, R. (2015). Analysis of the Achaemenid plan of Achaemenian Palaces and its infiuence on Parthian and Sassanid society architecture. Historical Sociology, 7(1), 277-303.
Imani, N., Rahimzade & M., Tahmasbi, E. (2017). The position of “Gour” city in Sassanian era and the essence and function of its central monuments. Pazhohesh-Ha-Ye Bastanshenasi-e Iran, 6(11), 91-106
Jodaki Azizi, A., Mousavi haji, S. R. & Mehrafarin, R. (2014). Typology of the Chaharsofeh pattern in Iranian architecture and its evolution. Researches in Islamic Architecture, 2(5), 64-86.
Jung, C. G. (2017). The Archetypes and the Collective Unconscious (M. B. Esmailpur & F. Ganji, Trans.). Tehran: Jami.
Kazemzade, P. (2013). An analysis on research of believing in the goddesses in ancient Iran. Religious Research, 1(2), 49-73.
Lahiji, Sh. & Kar, M. (2008). The Quest for Identity: The Image of Iranian Women in Pre-History and History. Tehran: Roshangaran & Motale’at-e Zanan.
Motadayyen, H. & Motadayyen, R. (2015). Pavilion in Persian gardens: A review on nine- part pavilions. Manzar, (33), 32-39.
Panahi, M. & Bahmani, K. (2013). The study of transcendence circles in Goleshan-e raz and Mafatih al-e’jaz. Research in Mystical Literature (Gowhar-e Guya). 7(2), 25-61.
Salmaninezhad Mehrabadi, S. (2014). Mandala survey forms in poetry Tahere Saffarzade. Pazhohesh-ha-ye Adabi va Belaghi, 2(7), 35-57.
Sharifzade, M., & Azizipur, Sh. (2016). The evolution of mandala archetype in Iranian architecture with an approach to Jung’s archetype theory. Third International Conference on Civil, Architecture, Urban Design and Sustainable Environment, Modern Ideh-pardaz Paytakht Viera Institute, Rome.
Shirvani, M. R. (2015). The theory of mandala and its representation in chahar-bagh carpet. Negarineh Islamic Art, 2(5), 63-74.
Shayegan, D. (1976). Idols of the Mind and Perennial Memory: Essays on Compartive Philosophy. Tehran: Amir Kabir.
Tahoori, N. (2012). Malakut-e Ayine-ha [Image of Heaven, A Collection of Articles on the wisdom of Islamic Art]. Tehran: Elmi va Farhangi.
Vafayi, F., & Ebrahimi, H. (2017). The femininity in Ibn Arabi’s cosmology. Religions and Mastitism, 49 (1), 123-143.
Yavari. H. (1997). Aseman bar Zamin, Baztab-e namadin-e archetyp-e Tamamiat va Kamal dar sakhtar-e daruni va boruni-ye Haft Peykar. Iranology, 3(11), 548-566.