نشریه کتاب نقد
پیاپی 50-51 (بهار و تابستان 1388)

The present article divides the political literature of cultural invasion into four categories: observational literature, contemplative and explanatory literature, idealistic literature, and prescriptive literature. To begin with, it investigates more than three different concepts within a single conceptual network based on the theory of crisis. Afterwards, it processes all the notions according to the two central concepts of “enemy” and the “world of Islam”.

The permanent need of human nature for true spirituality and everlasting serenity is so obvious and clear, in the contemporary world, in the form of his inclination towards spiritual and mystic schools, movements and circles. It is a witness of man’s tendency towards God, his pursuit of peace and tranquility, his thirst for truth and perfection, and is an indication one’s return to his self. To stupefy the contemporary man in terms of his motivation, thought, morality and behavior, the secular-liberal system of the West has opted to provide a false satisfaction for it and thus has resulted in some modern, quasi-mysticisms and sects of spirituality. Therefore, the West waged an all-out invasion or a cultural NATO and soft war against monotheistic religions especially the pure religion of the Prophet Muhammad (peace be upon him).this paper sought to review reasons and how the new spiritual and quasi mystic movements has emerged and to explain the true mysticism as well as the qualities and attributes of the friends of God and the truthful mystics. The objective is to highlight the direct path to fitrah (human Primordial nature) and the way which ends in freedom from error and satanic deceptions in the era of modernity; it seeks to help the increasing inclinations towards spirituality find their way on the path to truth and perfection.Keywords:

The present article seeks to study secularism, its origin and foundation, and the role it plays in the Western cultural invasion against Islam and Islamic revolution. Author of this article attempts, however briefly, to criticize the basic pillars of secularism and provide the readers with implications of Islam against the phenomenon. In her view, secularism and secularization are not some universal phenomena with lasting constituents; rather, they are bearings of the deficient intellectual, cultural and religious elements of the Western and Christian world. Yet, now, promoting this ideology is an important aspect of cultural invasion aimed at eliminating the Islamic government and the global Islamic movement; it seeks to take the puppet regimes on the throne may it pave the way for the expansion and continuation of the Western domination over the world of Islam. The article concludes with offering the anti-secularism tenets of Islam and its comprehensive capabilities in confronting this phenomenon.

The present article attempts to investigate, under eleven general headings, the cultural and religious discrepancies that exist between the Iranian society and teachings of the newly emerging religious movements. Therefore, it begins with an examination of the properties of culture and goes on to enumerate the general constituents of the newly emerging religious movements, items including but not limited to humanism, the belief in reincarnation, indifferentism, secularism, Eroticism, irrationalism, and at times anti-thinking, superstition, pluralism, and blind devotion. Evidences are put forth for the above constituents from the five sects of Eckankar, Osho, Sathya Sai Baba, Krishnamurti and Carlos Castaneda, each of which will be analyzed from a cultural-religious perspective.The article concludes with some instances of the cultural invasion against Iran. This, notwithstanding, the author is of the belief that the reason behind the inclination of Iranian youths towards neo-spiritualism lies in the modernized spiritual and Gnostic teachings of such movements.

To further remove the boundaries of time and place, establish mutual understanding and sympathy among cultures, promote convergences, expand theoretical and practical interactions of various natures, increase the compromise among and between people and societies; these are the objectives which if intended for the concept of globalization, are indicative of its natural origin in human beings and of the love and compassion of people towards each other. Globalization, in the above definition, is meant to strengthen inter-cultural relations, provide extensive security for all, encourage seeking the truth, love for knowledge, freedom and justice, and protection of human dignity.By globalization, if we intend to remove independence from autonomous political units and pave the way for Non-Western cultures and civilizations to follow the Western cultures and the American culture above all, then globalization is no more than the natural fruit of the theoretical foundations of the Western thought and the result of the economic and militarist policies. The West wishes other political units to have unprotected identity and national boundaries; thus, it seeks to wrongly present as rightful the basic theoretical foundations of the Western types of globalizations; it utilizes all methods and means of cultural NATO and soft war to practice globalization in its various types, i.e. cultural (humanism and pluralism), political (liberalism and secularism), military (militarism), scientific (scientism) and through defending unjustified pluralism. This power seeking and materialistic globalization, which is in contradiction with man’s nature, is theoretically rootless and of no identity, and cannot resist the rich and revolutionary ideology of Islam.Through the pathology of Islam, it will be revealed that the West is very deceptive in using such slogans as human rights, freedom, rationalism, liberal-democracy, etc, and that it is merely in search for further hegemony and reconsolidation of neocolonialism. This demagogy is not far reaching; it will not take long before nations oppose it by identifying its origin and the vulnerability of cultural NATO and strategies to confront the soft war of the world devouring countries. Consequently, the world arrogance will not be relieved even within their own borders. Surely, the ultimate victory belongs to the global movement of Islam and the uprising of the oppressed.

Secularization is a process whereby religion and religious beliefs lose their role and significance within the various areas of the social life, a process which finally ends in secularism. Included the areas in which the process has penetrated PENETRATED THROUGH is the realm of education and Pedagogy and mainly human sciences. Nowadays, science and knowledge, in particular humanities, have a peculiar perspective and principles; i.e. A perspective with no religious horizon, which is a result of the gradual impact of the secular movement. Secularism was developed in the world of Christianity. The theoretical underpinnings underlying its foundations were the objective to separate religion from the worldly matters, which brought about modernity and the western civilization. There are numerous factors contributing to the development of secularism, which can generally be traced back in the problems and deficiencies existing in the Christian Middle Ages. Iran, also, has not been safe from the destructive impacts of this movement, traces of which can be observed in various social arenas including education, science and knowledge, as well as in the views held by certain intellectuals and scholars.

Cultural invasion despite havingpolitical purposes and aims hidden beyond it it has following a predetermined prejudiced plan (not with the intention of promoting a non-hegemonic cultural interaction) has another aim which is internal mechanisms. Cultural invasion, as expounded in the present article, resorts to the aesthetic sense of human beings to make extensive, intellectual and cultural shifts in the paradigm of tradition.

Liberalism is a modern political ideology which serves, as one of the plans of the World Arrogance, to promote confrontation with Islam and the Islamic revolution. The present article investigates four issues from the perspective of Islam and liberalism, which are: 1. position of the individual and society; 2. Freedom; 3. State and the Government; 4. Justice; 5. Morality. Besides criticisms rightly leveled against the liberalist attitudes towards the above mentioned items, there seems to be significant differences between the Islamic theory and liberal viewss.

Political culture is an indication of one’s social understanding of power, awareness of and interaction with political power structure and its evaluation. Naturally, it is with regard to the status and role of social variables and constituents in the developmental process of political power structure that political power finds its significance. Nowadays, consumption has conceptually been extended in so far as that it is considered by some as a criterion to define identity (Armaki, 2007:32) which means that the manner and extent of consumption is regarded as a sign of identity. Consumption implies the loss of pivotal role previously played by people’s productive labor as well as their sense of identity (Bakak, 2002:5)., consumption is also viewed as the opposite extreme of production; in the same way that supply and demand are two concepts known together, consumption and production are two interrelated notions. Thus, it is impossible to study consumption except with due regard to production; it is in a close link with the production patterns that consumption patterns are formed. Consumption patterns illustrate abstract understanding of concrete process of consumption, and correction of consumption patterns is a matter of pathology.