embodiment in mystical literature Based on Marloponty's phenomenology

Understanding every issue in the world (whether immanence or transcendental) is dependent on a Subject that, firstly, came to existence through the body and secondly, possessed the ability to perceive the objects by the physical capabilities of the body. Thus, the body plays the fundamental role of “life”, “perception”, and “taking advantage” of the world; a role which although -in transcendental custom- has been overlooked, but in the Persian mystical literature, it is an issue worthy of reflection. Investigating the role of the body in mystical literature requires a proper philosophical approach which, firstly, relies on the matter of body and its perceptual powers; secondly, it should accept the imagery-based perceptions; and thirdly, its attitude towards the world should not be limited to objects and tangible nature; and should contain the linguistic, moral, cultural and artistic products in its definition of the world.
In the phenomenological approach of Merleau-Ponty, the duality of mind and body is essentially irrelevant and the perception of being is the result of the Intertwining of the senses, the perception and the human body with the universe. The universe which -beyond the tangible nature- includes the cultural and linguistic areas and their effects. According to Merleau-Ponty, there is no presence in the world and no perception of its objects without the body. Merleau-Ponty while refuting the "transcendental subject and Incorporeality" in his philosophy, designs a subject that is not separate from the body: “Flesh”. Thus, perception is a form of expression of meaning or action through the body, and the perceptual experience of each person -as a matter of pre-cognitive, real, physical, and therefore, as a kind of embodiment- reveals Invisible states of existence. States that even cover the areas of fantasy, affection and feeling, inner understanding, creativity, and artistic-literary creation.
Relying on this perspective, the mystical experiences are considered as interconnected matters with the body, and it doesn’t mean a conflict between the origin of the mystical world and the world of tradition: The mystic as “the Flesh” makes a common universe between tradition and body with intention and direction toward the perceptible phenomena and its effects, so that the mystical subject emerges in his living body and Appears in his literary work during the process of creation. In other words, the living universe of the mystic artist is the same world and tradition, but its work shows the origin of tradition as it appears on the flesh.
This article, while analyzing Merleau-Ponty's view toward the four issues of “the Subject”, “the World”, “the Other”, and “the God”, attempts to use his phenomenological method -after criticizing his atheistic attitude and rectifying it- then describe and explain the “process of body-experience and body-consciousness of mystic from the tradition (cognition and worship of the divine) and its presentation in the mystical literature”.