نشریه عرفان اسلامی
پیاپی 27 (بهار 1390)

Amazement in mysticism is one of the seven chambers of spiritual journey and can lead the disciple to reality. Rumi, as the greatest teacher of mysticism, has a holistic perspective toward amazement so that he has divided that into preferred and rejected amazement. In addition, he assumes it to be not preferred in terms of divine nature, but at the same time he takes amazement as something complementary just like that of love and that he draws the picture of mystic as someone at the stage of amazement within a limbo between existence and nonexistence who will be released from bewilderment only when his soul will fly toward the reality and relax over there. Also, he separates true amazement from false one, and in numerous narrations he disgraces false claims. He has also accounts for amazement motifs that their most important impetus is visiting the divine face.

The purpose of the article is to demonstrate that the linking chain between Rabeah Adviah and Rabeah Bintal Kab is love, so that love ties them up in a more complicated and more profound way. Then according to the holographic theory, it is explained that basically there is no difference between mystical love and virtual love because in the holographic world, reality and virtuality end up to monism. Thereafter, from the intertexuality point of view, the relation between existing world of Rabeah Adviah and Rabeah Bintal Kab is examined and in the end, by accounting for the similarities of their existing world, the article concludes that Rabeah Adviah is a mirror to Rabeah Bintal Kab.

This paper examines the role of mentor in Kobraviah Tariqa, which has a pivotal role. Mentor, as the instructor, is the one who has achieved the self nonexistent doom and upon receiving the Mohammadan light he facilitates the spiritual birth of devotees and dresses them with sincerity clothing. In symbolism of colors in Kobraviah, the color of cloth is appropriate with the journey of the devotee. Mentor should be knowledgeable and operational in terms of Shariah, Tariqa, and reality. Such a person whose willing is doomed in the willing of God is protected by Him.In Kobraviah Tariqa, mentor is the pivot of Tariqa. He is familiar with the path and destructives and corruptions and can heal the inner diseases of his disciple and take him to the destination safe and sound. It is under the shadow of the mentor that the disciple is saved from Satan and his spirit and can witness God in the mirror of his mentor. In the end, it should be told that despite the necessity of his being in Sufism, there are some false mentors who are able to destroy the spiritual linkage of disciple. False mentors imitate the words of mouths of perfect men. The way to find real mentor is something destined and the grace of God and through the affinity rule and homogeneity and relations of the disciple and mentor that real mentor will be recognized.

The main purpose of phenomenology is to recreate and explore "semantic core (structure)" in humanities, and interpret the surrounding phenomena accordingly. Phenomenology of ascetic and loving mysticism traces back to the phenomenology of monotheistic Islam. In the monotheistic structure of Islam, God is immaculate throughout the cosmos (invisible universe) in terms of nature, and in terms of attributes, He is manifest in cosmos (visible universe). Because of the fact that since God is immaculate in nature, the means of unity between mankind and God is closed, thus the only way of the relation between mankind and God is the manifested attributes of God, but those attributes as our spiritual journey to Him is neither restricted in the nature of "Mine" nor in "Others"; rather, they are manifested in the third zone for human attributes (credits) between others and I. This zone could be accounted as "sociological monotheistic structure" that is graded and mannered in a way that it begins with privileges followed by ethics and in the end leads to elevated mysticism. In Islamic mysticism the ascetic approach seeks unison with the nature of God while departing worldly affairs, whereas the loving approach of the world is assumed to be the manifestation of divine attributes and a basis for the love making of human with God. The current article studies and criticizes the reaction of these two mystical approaches against the monotheistic structure of Islam.

Carl Gustav Yung, the Swiss psychologist, after doing some research on different nations and people, came to this understanding that the personality of mankind has another part other than his unconscious and conscious sections which could be called as accumulated unconsciousness. He believed that the accumulated consciousness included memories and racial behaviors which are inherited from his ancestors and which are manifested as an archetype in the mystical myths and literature and some specific dreams.Attar's Elahinameh is one of the outstanding works in Persian literature that deals with different aspects of education coupled with sharing some principal mystical points. Since mystical texts are the best means of manifesting the Almighty features among literary works, Attar too is impressed by various archetypes of accumulated consciousness just like a lot of poets and writers in composing this kind of work. This paper analyzes archetypically three mystical narratives in Attar's Elahinameh in which some archetypes such as id, anima, animus, shadow, mask, journey, wise mentor, wading water, wading fire, second birth and mandala could be found.

This paper endeavors to deal with the terminology of logos in the Koran and the Bible while showing their differences upon leading to a comparative study. On the other hand, this paper tries to study the semantics of logos from the viewpoints of the Koran and four fold Bibles with a word related and religious approach examining the semantic aspects. The principal purpose of them is exploring the semantic aspect of logos, their common grounds, differences, and collaborative meaning as well as examining the semantic advantages in these two books. Logos in the holy Koran has got extensive meanings. The same is true with logos used in the Bible, specifically in Johanna Bible. This kind of justification reveals the semantic importance of logos in the holy book which any research upon that will demonstrate different aspects of logos.

In verses 17 and 18 of Taha Sura in the Koran, God is quoted to ask Moses that "Oh Moses, what is that holding in your hand?" Moses replies, "This is my stick; I lean on it and shake leaves for my sheep and do a lot of other things with it". Such a question and answer has been full of points and mysterious for interpreters, especially those having a mystical intuition. This paper presents some of their points and delicacies in their interpretations together with some educational and training points.Accordingly, some objectives including horror shooting at the outset of Mose's prophesy, introduction of a support superior to the stick, divine power, preparation for encountering Moses with a greater and more important questions, teaching about a comprehensive and real meaning of objects, disconnecting dependence on things and tendency toward God are at the heart of this divine conversation.

The present paper is dedicated to the study of prose style and the belief behind explaining Shathiyat written by Roozbahan Boghli. The characteristics of the stylistics of the above book are examined in three levels: linguistic, literary, and mental. In the linguistic level, the phonological, lexical, and syntactic characteristics of Shathiyat are defined. At the literary level, figures of speech are demonstrated. And in mental level, it is endeavored to reinspect the major axis of Roozbahan mindset. It appears that belief in Roozbahan's monotheism is in direct relation with his stylistic characteristics such as selection of vocabularies, pun, rational to sensual similes, and paradoxical combinations. In his view, the emergence of Shathi language from Sufi is the product of his unison with God which seems to be paganish and should be reflected upon.

Ibn Arabi believes that there is another understanding power in human being other than rationality whose range of activities covers "imagination" in which there are an accumulation of opposing forces, because it is impossible to have the combination of two opposites in front of sensation and wisdom. The world of imagination is the closest one to proving the Almighty because his Excellency is the one and the last, visible and invisible, therefore, a mystic is not understood without amassing the opposites. Ibn Arabi believes that imagination is an informal place between Him and people and the same shape created for mankind. He takes this knowledge as the most powerful kind that is realized by mystics and the eternity of God is in the majority of people.He believes that imagination maintains only what is tangible or a combination of tangible elements and is integrated through perceptions and out of that is a sensation that is not sensible but is tangible for the viewer. He calls imagination as the divine understanding in his mystical theory. Also, in his views the element of imagination is the linking chain between epistemology and existentialism because upon descending when meaning is personified in imagination and takes another type of existence, upon ascending the corps are spirited and get another type of dressing in existence. It is imagination that in those two fields are recognized. in addition, true recognition of cosmos and God could be found merely through imagination and the quantity of wisdom is his beliefs lingers in them.

Mysticism and Sufism are two kinds of understanding contributed with intuitive and internal recognition that stand up against rational sciences. This phenomenon that was born from the advent of Islam and during the preliminary decades of Islam promoted further during the passage of time and was prone to theoretical aspects away from its practical nature. And step by step it got complicated to the extent that it became as the semi-philosophical theory which some poets having a mystical and sophisticated manner endeavored to manifest some aspects of the theory and some of the relevant rituals in their own poetries. Ibnal Farez is one of these poets. This paper seeks some aspects of his mysticism and its manifestation in his poetry.

One of the perspectives found in Fosoosol Hekam and Fotoohatol Makkiah by Sheikh Mohyeddin Ibn Arabi is compatibility of Nafsorrahman with Nafsol Ensan (spirit of human with that of God). Therefore, it is needed to examine the attributes and similarities of human spirit with that of God. Following the study would reveal the profound meaning of this statement that "human is created as the creator". One of the significant issues in the mind of Ibn Arabi is the relation between the Almighty and Creatures, in which Ibn Arabi prefers to explain such an intricate problem via simile and parody and through figurative language such as manifestation in mirror and penetrability and flowing in cosmos, and effect and occupation, and the like. The Almighty has a real entity which is in His nature and possible properties have additional existence that are within the original entity of the Almighty that as compared with God is just like a shadow over the creatures and He bestows their existence by the name of 'visible'. Then, the whole universe is a shadow whose visibility and nature and its natural position should be considered. The nature of position of the universe is the spirit of God out of whom the features of existence form top to bottom gets blossomed in it because the spirit of God is the image of every creatures just as the spirit of human being is the whole letters and words that arise from. It is through the spirit of God that develops the names from their invisibility. Such an action makes the names released and sedated, which is the mood for creation and mercifulness. It is a movement derived from love making. The concept of love and affection is dependent on the concept of divine manifestation which per se (a passage from invisible to intuition) is releasing from Kerb being manifested in Nafsarrahman (spirit of God).

Mystics and Sufis assume mankind as a traveler who has a terrible journey in this dangerous world. During the trip, there are some caravanserais that the spiritual traveler can obtain his subsistence and can go on with his path through his own guidelines and mentor. These places that are called positions (Maghamat) have sometimes some invisible contributions and blessings bestowed by the Almighty until the traveler can reach the destination. These kinds of blessings are called manners (Ahval). This paper seeks the impacts of the positions and manners on the life of spiritual travelers in human communities as well as dealing with the traps and deceptions that Satan has in a form of position and manner on the pathway of traveler, briefly explained of course.