معرفت

The purpose of the present research is to investigate the course and mystical behavior in the thought of Shams Tabrizi. Shams Tabrizi is one of the great thinkers of the history and culture of this region, whose thoughts contained an approach for reach the sublime essence. Therefore, introducing his works and having a new look at Shams's intellectual behavior is a necessity due to its deep entanglement with the people's society, so as to provide rich cultural texts to everyone in neat and refined forms.The present research method is descriptive-analytical. In sum, it can be said that Shams's main teaching is based on the fact that a mystic, in the last stage of his journey (goal) towards the truth, would reach in a state of oneness with God and becomes mortal in Him. At this stage, the mystic remains like a reed, although the sound comes out of him, but it is not his voice, but it is the musician's breath that blows in him. Therefore, the words and actions of mystics are the words and actions of God; because he has been freed from his attributes and has been described as the attributes of truth.

Intellect is one of the concepts that have been given different and sometimes contradictory definitions, and everyone has presented an interpretation of it based on their own intellectual opinion. For a long time, there has been a difference of opinion between mystics and philosophers about reason, and among the mystics who have spoken in this field is Najm al-Din Razi, nicknamed Najme Dayeh, who authored Mersadolebaad in mysticism, Sufism, and Sufism in the first half of the 7th century AH. The present study investigates and analyzes the place of reason in Merasodolebaad in a descriptive-analytical way. The research data has been analyzed using the content analysis technique and in a library manner. The research is looking for an answer to the question of what the place of reason is in Mersadolebaad and, basically, to what extent and in what cases Razi accepts intellectual knowledge. The results of the study show that this great mystic has limits for reason, and it is a mistake where reason wants to be the only tool of knowledge, and the intellect that does not accept revelation is a source of error. This point does not mean the downgrading of reason and its position, but it is in line with the exaltation of reason and attention to its existential order. Also, from Razi's point of view, the intellect is incapable of knowing the divine names and attributes and must reach enlightenment through cultivation and austerity.

Abstract; The evoltion of the concept of love in the thought of the Muslim mysticsIn Edifications of love come to mythological teachings and religions. Philosophers, too, spoke of the theories of love. with interest from the teachings of god - human and their loving experiences, Points ,mystics have an important insight about their love and its mysteries. ,Rais to love ,inclination, agreed, devotion, in mystical behaviorcan lead to love, According to mystics, whether it is with the consciousness whether or not before or after that, despite the prohibition of love and Inexperience and its problems but because of the knowledge, the natural beauty, mysterious of its being manifestation appeared. Plain lawful mystical love with a sort of mystical understanding Was combined. In evolutionary satiety Slowly it shifted its place to an important Unity of existence. In spite of the Sufis that they had known of the the secret of love But in the course of its reign there was clearly no time to express and the peak of the acme of the thoughts Sufis and a new paradigm emerged in sufism . in this context, the narrative of the roots, the evolution of the concept of love and love n relation to the knowledge in islamic mysticism, comparative analysis has been studied. Keywords: hobb ,love , gnosis, mystics ,unity of existence

The aim of the present research is to explain the existence of systematicity in the metaphorical conceptualization of knowledge based on visual perceptions in Ain al-Quzat Hamedani’s Tamhidat va Nameh-ha. In addition to showing the existence of metaphoric correspondence between the concepts of the field of knowledge and visual perceptions and explaining how this correspondence is done, the authors have tried to say which basic conceptual metaphors in the mentioned books correspond visual symbols with knowledge. To achieve this goal, the authors have used the theoretical framework of conceptual metaphor. The claim of the present research was that there is compatibility between the metaphor of knowing is seeing and the set of concepts in the field of knowledge. Also, in this research, the adaptation of the terms of the field of knowledge - heart vision, light, the light of Muhammad, and black light of Ezraeil - based on the conceptual metaphor of knowing is seeing is examined with the sense of sight. Other achievements of the research also showed that in Ain al-Quzat’s intellectual system of light and darkness and the subcategory conceptual metaphors of these two fields, it is consistent with the metaphor of knowing is seeing, and the conceptualization of knowledge is consistent with visual perceptions.

Poetry and philosophy: two producers of making truth.

The roots of the cultural, literary and religious commonalities of Iran and India can be traced back to the distant past, and many of the themes and allegories used in Iranian and Indian mystical texts are similar. The similarities between Islamic Sufism and the mysticism of other nations of the world are undoubtedly very noteworthy. Although there are common features in the experiences of world mysticism, one should not expect them to be expressed in the same words always and everywhere. This article examines the similarities between some of the customs and rituals of the two mystical schools of Islam and India. From a careful study of Indian sources and Persian Sufi books, there are many similarities in educational methods and conduct, the most important of which are: the value of human existence and its importance in mystical literature of Iran and India, the manifestation of love and knowledge in mysticism Iranian and Indian, the multiplicity of houses and authorities of conduct, the value and importance of the position of the heart, the value of the position of old man and mentor, asceticism and austerity, struggle against the soul, the theory of annihilation.

Gnosis literally means cognition. Gnosticism refers to the cults that believe that liberation from the world depends on attaining knowledge. One the important motifs mentioned in Gnostic texts which have similarities with  Islamic mystics are the estrangement of man in this world, the value of the soul and the worthlessness of the body, the wanderings and neglect of man, the worthlessness of the material world, the degradation of wisdom and achieve cognition or Gnosis. Due to having these similarities, in this study, Attar's Mosibat-nameh selected to examine the similarities and differences between these cases in details. Salek-e Fekrat (The seeker of thought) like the seekers of Gnosticism begins his spiritual journey with the sense of being a stranger in the world where does not belong to it. He achieves cognition through revelation, Self-abandonment and the guidance of Pir who is also the mediator of grace.  Therefore, he will be freed from confusion and placed on the path of cognition. Salek-e Fekrat (The seeker of thought), realizes the value of the soul in the last stage when he encounters with the soul. Like the seekers of Gnosticism who in fact go through the stages of conduct to reach Gnosis or cognition.

The concept of episteme and the means of achieving it in Sufi texts and writings have always been among the important thinking priorities of Sufi writers and luminaries. Furthermore, the issue of supernatural wonders or miraculous acts performed by Sufi spiritual masters (Karāmāt) is regarded as one of the most evident aspects of their manners and has come to be known as a true test and criterion for assessing the spiritual status of the saintly people. This research aims to answer these two questions: What is knowledge/episteme in Sheikh-e Jam’s view? And what is the connection between Sheikh Ahmad-e Jam's distinguishing supernatural wonders, i.e. transformation of the essence (qalb-e jowhar), and the definition of epistemology in his school of thought? To that aim, first, the status and definition of epistemology in the texts of Sufism are examined and then, the definition of the same concept in Sheikh-e Jam's writings and the features of knowledge and episteme in his works are explicated. Based on his writings, we can safely assume that Sheikh-e Jam thinks of knowledge as the elixir (as in alchemy) which leads to the transformation of the mystic's nature; he is also of the belief that achieving this knowledge coincides with gaining a special power to interfere with the essence of the objects. Then, the significance of the “transformation of the essence” in Sheikh-e Jam's writings and its connection with the doctrines of Karamiyya Islamic sect will be investigated. After these three introductions, the connection between the miraculous acts of Sheikh-e Jam and his specific epistemological stance will be illuminated. In view of that, the logic of narrating such spiritual feats will make sense in the field of contrastive discourse, beyond that of forgery and fabrication.

From mystics’ viewpoint, the most sophisticated path to know God is through intuitive cognition. Achieving this type of cognition is not conceivable through theoretical thoughts but through witnessing realities, passing phases and stages, leave mundane life and to nurture yourself. Even though this is an arduous path and belongs to pure individuals, it is the nearest feasible path from a rationalistic perspective. In the present study, we intend to express Molana’s view regarding this issue with an analytical-descriptive approach. The results show that Molavi similar to other mystics, recognizes phases and stages in cognition. He believes intuitive cognition is the most credible knowledge in which mystics -without any intermediaries- know God through their own heartfelt cognition. He considers heartfelt knowledge and then sensory knowledge in lower stages and recognizes their credibility for people who are not able to reach upper stages. In Molana’s mind, heart is considered as the instrument for intuitive cognition. He argues that a heart which reflects God Almighty belongs to the purest of mankind that is the prophets and their true disciples. True monotheism exists in intuitive insight and this type of knowledge of God is dependent on reasoning, inwardness and façade.

One of the important conditions for the use of scientific, purposeful and program-based method in mystical research is to determine and explain the tradition and mystical disposition of mystics, or in other words, the principles and practices of Islamic mysticism. The methodology of knowledge is one of the main features of mystical traditions that can be derived from various sources, quotes, and, discovery and intuition. This study seeks to investigate the reflection of traditional and rational methods in Masnavi, and to prove ‘discovery and intuition’ as the only reliable epistemological method. The other two methods are valuable when they are consistent with discovery and intuition. In other words, according to Mawlana's tradition and mystical disposition, theology (the knowledge about God) depends on self-knowledge (the knowledge of the Self). Therefore, the seeker, using various tools of intuition, strives to gradually increase his mystical sensations to come out of himself and what is beyond God and to reach to knowledge. In Masnavi- Ma'navi, it starts from the order of the purity of the inside and goes on with love. It is then perfected in a state of intoxication and amazement, until at least the seeker at the ending stage is completely devoid of non-God entities and moves only in His power and will. At this stage, the seeker achieves his ultimate goal, that is, monotheism or the knowledge of God.

The Negative Theology of “Waqfih” in Al-Niffari’s Al-Kitāb al-Mawāqif
 
 
Mystics' views on the critique of knowledge is a subject that has been less addressed so far. In essence, it seems that critique of knowledge by those who are mystics, that is, are known to have knowledge, to be a contradiction. But this contradiction leads us to reflect on the true nature and structure of knowledge in the eyes of mystics. Muhammad ibn Abd al-Jabbar ibn al-Hasan Al-Niffari in his book, Al-Kitāb al-Mawāqif (The Book of Standings) talks about seventy-seven ‘mawqif’ (standings/stayings) in the process of the mystic's spiritual journey. They do not have a definite order, but they follow a pattern of structure and content. Another term is ‘waqfih’ that refers to a period of contemplation in which the mystic becomes aware of his position. The structure of al-Kitāb al-Mawāqif is based on the negative theology; all of the book is about negation of the position of ‘waqfih’, and in the most positions, the author ends his speech with negative words. The aim of present article is to consider the role of ‘waqfih’ and the elements of the negative theology in the thoughts of Al-Niffari. The research is done from three perspective: existential, epistemological and linguistic by using an analytical-comparative method. The results indicate that Al-Niffari in his book, before Ibn Arabi, have ontologically provided the basis for attention to the Divine essence and the concept of non-existence. According to Al-Niffari, the reality of knowledge is “wise ignorance” and astonishment, and his mute and contradictory language refers to his negative speech.

There is a close relationship between history and literature while epistemology is one of the motivations for such a relationship (Farahani Monfared, 1994, 24). The arts and literature as well as science and technologies are relied on the past events. Historical knowledge cannot be considered as a leisure activity, but it is an important obligation which is formed for general and particular apprehension (Stanford, 2007, 186). Epistemology is one of the three tenets for all sciences which create all process of knowledge and conceptualization along with ontology and methodology. Actually, epistemology deals with contexts of knowledge and the ways that human discover the world (Boril & Morgan, 2995, 9). According to Heidegger, the arts are manifestation, a different method which vitalize truth so each period correspond with the method that creates truth (Bolt, 1395:74)
One the other hand, poetry as an abstract form of all arts is an ontological and historical manifestation. In these cases, a poet does not give historical and logical meaning to the phenomenon, though he is not separate from history and its related issues. According to Heidegger, poets are the excellence of their era, since they decide to capture the related aspects by their words. They are more ubiquitous than other humans and more sensitive to the potential capacity of the language in the cases of revealing the human dimensions for him as well as attachment to the historical, social and natural reality (Gelen Gary, 1999, 90).
 Methodology:

Recognition of Hafiz’s historical knowledge can explain the effect of his historical and social conditions as well as the level and characteristics of historical knowledge in his poetry, since Hafiz grew in particular historical and geographical contexts. This research with its descriptive-analytic methods and utilization of Heidegger’s theoretical concepts tries to explain backgrounds, preconceptions, and the characteristics of his intuition and historical knowledge in his poems.

Hafiz reflects our intuition and heritage in the history. History does is not considered as the books and the texts that were used for historiography; but, it is defined as the issues and problems which are passed in the history of a country. On the other hand, it must be said that the poet is a historic creature who grows in a particular time and place; so, he mentions the concepts and the elements of their national and historical identity in the poems. This kind of utilization has a close relationship with historical knowledge and intelligence as well as his attitude to this sphere and history of its territory. The knowledge and mentality of Hafiz in his poetry are based on the historical events and its related elements.
 Conclusion:

Any kind of understanding and recognition is basically chronological and historical. Realism, and Hafiz's backgrounds as well as historical and social and cultural context of his time and his past had an effective role in definition and formation of his historical viewpoint and knowledge in his poetry. In fact, factors like Hafiz growing up in a religious family, his reliance on the Quran as an inspiring source, along with study and thinking in historical texts like Shahnameh, and being surrounded by  historical, ancient ad cultural geography of Fars and living in a turbulent period has brought special capacities in the presuppositions of his historical viewpoint.
-Hafiz's historical view and knowledge in his poetry stems from various components like will and liberty, special attention to Jam-e Jam, making use of history as a means for creating content and serving as an example, trying to use historical and mythological elements, concepts and characters of Iran before and after Islam. Among these, prophets and religious figures besides historicak and mythological characters of Iran in pre-Islamic times had the highest frequency in his poems.
- In Hafiz's poetry history and its relative concepts and elements have been used as a cognitive tool in the service of offering wisdom concepts and the transience of the materialistic world and power.

Epistemology or cognitive theory is essentially one of the important topics in the field of thought that has been studied and studied by philosophers and scholars of education, and has been an important topic in Islamic culture, and has reflected in the works of literature and jurisprudents. The Sanai, who is a mystic in the fifth and sixth centuries, has been enjoying it in a beautiful way. This article was written with the aim of studying and analyzing the position of knowledge in the Sanayi cult of research in this descriptive-analytical study. The findings of the paper show that Sana'i has revealed his epistemic views, and it is observed that instrumental and cognitive, sensory, rational, and mystical And most of the Sanaeans are intellectually and universally aware, while he believes that reason is also an epistemological pathway that is the mercy of the right to guide him.The knowledge that the acceptance and application of the system is based on the omnipresence and spirituality of the clergy, and all that is happening in this valley is the symbolic and symbolic symbol of the flower of the flower.

In Fakhr al-din Iraqi`s epistemological system, the pantheistic viewpoint of the creation of the universe is appeared in the form of adoration of the sensible beauties and as the Good`s manifestations. By using descriptive-analytic method, the present paper tries to make an epistemological explanation to the perception of Beauty in the thoughts of Iraqi; so it first determines the rule of Beauty and then the phases and purpose of perceiving it in his thought. The research shows that according to Iraqi, the perception of the sensible beauty leads to recognizing of the Good in His manifestations. Divine providence causes man perceives the sensible beauties as the Good`s manifestations and the cognition ofHim begins; the context is provided for the Perfect Man and the spiritual journey (suluk), the attraction by God and the union are realized. According to Iraqi, the epistemological cognitive phases of the Good`s manifestations- which are equal to the phases of loving Him- and the existential transubstantiation are simultaneous.

Two schools of Madhyamika and ShinShu both of which are of Mahayanistic school,that  offer two different ways of achieving salvation. The school of Madhyamika, like most Buddhist schools, knows the way of salvation through knowledge, but the school of ShiShu knows the way of salvation through mentioning the name of Amida Buddha. In the process of rescuing the human position as one end of this flow, it is of particular importance. The different form of human presence and being active in this process can introduce different ways of salvation and vice versa. As well as rites and rituals can help people in this process, the basic issues in recognition of different approaches are in question of salvation. The founders of the two schools of Madhyamika and ShinShu offer two different ways and process of salvation. in spite of the similarities between the theoretical bases of the two sects, there are differences between the two schools in both the way of the human presence in the way of salvation, which is necessary and this article tries to address these differences and similarities. The aim of this study is to identify the concept of salvation and necessary arrangements, as well as explaining the role of man in the rescue process from the perspective of these two sects. The first question: how is the rescue path in two schools of Madhyamika and ShinShu? Question 2: What is the role of man in the Salvation process?   In this paper, the research methodology is descriptive - analytical. The descriptions will be based on the sources related to both Buddhist texts, which are mainly from important and reliable sources in the studies of Buddhism. The analyses will also be based on the general approach of the paper, which is evaluated and compared to Madhyamika and ShinShu Jodo.   Statement: The name of Madhyamika school came from one of the most important works of Nagarjuna, the founder of this school, called Madhyamika Karika(Eliade,vol.9.71).  The Madhyamika school was inspired by the early Mahayanistic Sutras, which have been written in the second century bc. Mahyamika recognize two kinds of knowledge, the "relative knowledge”[1]And the "superior knowledge"[2] .  Nagarjuna in Mahyamika Sastara about importance of distinguishing of these two kinds of knowledge has said: he/she who not understand the difference if two kinds of knowledge, Actually did not understand the truth of Buddhism( Suzuki.1907,95). The relative knowledge: the relative knowledge that is made by the thought and reasoning of the individual, and the result of his relation to the world and the world, is called Samvwrthi. The term means covering and hiding the truth (Radhakrishnan. 658). That is to say, not with truth, but with the veil and veil of truth, which is an illusion compared to the truth. The superior knowledge: in the school of Madhyamika, the 'superior knowledge ( parmarth) is that can destroy the roots of suffering. It is the knowledge that is the middle path; that is to say that things are neither eternal nor divine, neither possess nor lacking in substance. The transition from the state of relative knowledge to higher state of knowledge is a change that occurs in human perception and his/her attitude . Salvation is a kind of change in the perspective and perception of the subject. So it 's nothing to get to the rescue . It is a special case of our existence. Shiran, the founder of ShinShu Sect, does not know the way of Salvation as knowledge alone. He is loyal to many of the bases that have been accepted in the different sects of the Pure land( Mahayana), but he strengthens his way of rescue from suffering on the basis of belief in the love of Amida and mentioning of the name of Buddha. From one point, the freedom from suffering in a Buddhist religion can be divided into three categories. One by “'Ethical obedience”[3], the second through "an inner focus”[4]And the third, which means acquiring "superior knowledge and illumination”[5]It is. These three methods, of course, depend on certain assumptions about human evolution that can be particularly active in achieving the rescue. In other words, human active presence is an introduction. The method that Shiran learned from its master Hunen is the believe in Amida Buddha finds in the first form. Of course, in ShinShu wen is talk about behavior , it does not necessarily mean ethical behaviors, but it is the everyday practice and everyday life of man. What should be taken into account is that things are done not in the will of man but of their power and will. Thus, faith in the context of compliance does not imply compliance. That is to say, to him, with all the devotion of his heart, that we shall be preserved. Thanks to her and take refuge in the shelter of her loving arms, in the hope of salvation in the future life(Oberlin,209). This is achieved through ethical obedience. Indeed, Shinran’s epistemology is based on moral structure and obedience. the present study has examined the role of knowledge and their relation to the salvation of the two sects of Madhyamika and ShinShu, and also how can each of these two ways be able to save a Buddhist, and how is the process of salvation in these two school? According to Nagarjuna the way of salvation is Para Jnana or superior knowledge not Jnana or knowledge alone. He calls the relative knowledge non real and defines superior knowledge as Shuniata(emptiness). The knowledge that is based on experience from the surroundings and through the senses cannot be true. A superior knowledge of life, that is to say, the emptiness of the mind from all knowledge, the negation of the inherent existence for the beings of the world. There is a little way in here a little in the way of ShinShu school. For in ShinShu, man must be free and detaches himself/herself from all sorts of knowledge. And he would go a step further, to put his will entirely to his side, and devote himself to his task. But the difference is that, in the Madhyamika School, Superior knowledge which is cause of Salvation, lies in continuation and extension of that relative knowledge; and in fact, it is the whole of them. Whereas in ShinShu, one must not only abandon any learned knowledge, but by emptying his mind and his will and dedication to his will, he deserves to receive kindness and grace. It is the mercy of the man alone who works alone and brings him to the rescue. In other words, here is the knowledge of Amida which can do prepare salvation for man. Nobody can be free from suffering without grace of Amida Buddha.

Iranian Poets and writers have always been using different kinds of allegories to express the symbolicand moral concepts during ages of Persian classic literature. Allegory is one of the tools that not only creates literal enjoyment and provokes emotional feelings in the reader but also expresses emotions and poetical concepts as if they are carved on a piece of stone. Hafez and Molavi have used different kinds of allegories to induce symbolic and moral concepts. Molavi has used more allegorical tales and equation techniques but Hafez has used exemplums and equation techniques to express the inner and outer beauty .Hafez has described the inner beauty as “ Aan” and Latifeh but Molavi by using allegories has preferred the inner beauty which originates from purity of the heart and knowledge to the superficial beauty which is irrelevant to the purity of the heart.

This research that has an overview to the subject of wisdom and true and false knowledge from the viewpoint of Molla Sadra, seeks to prove that pure science and thought are bigger threats than ignorance by fake literates. Most of the books written by Mulla Sadra in various intellectual, philosophical and mystical fields are in Arabic and have complex content and are deep and effective and are always about genuine religious matters and wisdom and rarely have marginal content. But in some of these works especially in the book of Treatise of Three Principles that is the only Farsi book of Mola Sadra we observe that he writes articles with bitter expressions to confront the naïve people and the stubborn scholars with the same heavy expression of the main text of the philosophical and mystical material. At first glance, this impression is not far from the viewer's point of view that why Mulla Sadra has degraded his scientific and spiritual position and used irony to oppose his opponents? But in this research, it has been attempted to quantify the wording of this treatise in order to prove that Hakim Mulla Sadra, by entering this type of material, has never been able to blow himself out of the field and prove the superiority of his scientific and philosophical personality. But he didn’t want to enclose and imprison himself in the ivory tower, and to hunt down wise men and philosophers and mystics and as much as possible, consider the situation around himself and sit down with the average people to start a conversation with them. He talks with great verses and fluently in front of speech envy people and directs them from Inducing and freezing in thought and shortens his distance with them and he also encourages other scholars and wise men to keep the conversation forever with the average and ordinary people.

Utopia and dreamland have always been human concern and he has dreamt about it in his thoughts. In the contemporary era the literates and poets have worked on it from different aspects and utopia owns a special effect in their works. Iranian Sohrab Sepehri and English William Butler Yeats also applied utopia in their poetries. This paper – which is done descriptive analytical – in the comparative literature field studies two poems: "beyond the seas" and "Sailing to Byzantium" with Utopia and the existing symbols as the main subjects. The result is finding out similarities in poets' thoughts. Although their hometowns are west and east, the utopia concept has the same meaning in their minds and poetries. Utopia for both is one place and the way to reach there is also the same. For both it is just and only a dream and not a reality. Utopia for both means perception, spirituality and immortality.

Intellectual and theoretical similarities always have been noteworthy subjects among great thinkers. Enthusiasts of this field, via using comparative analysis, have tried to reveal important impacts in history of human thought. In the present study, we have discussed the recognition of Plato’s thoughts and ideas in Chapter Four of Marzban­-nameh and have tried to present the overview via using content analysis and an inductive method, and relying on the library and documentary studies. Providing the evidence from Chapter Four of Marzban­-nameh, we have revealed similarities in the thoughts of the author of the book with Plato.An important point is that we should become acquainted with intellectual origins of the authors of these works for achieving a more detailed understanding of great works in the literature. A detailed readout of Chapter Four of Marzban­-nameh shows that the author, perhaps like Plato, believes that there is only one true benchmark that can test everything and it is knowledge; only wisdom can save us from engaging to invalid, worldly world and from being deceived by the illusion. This kind of research, in addition to providing the possibility of a more accurate understanding of valuable literary works, can be a setting for the exchanging of helpful ideas among Persian literature and philosophy researchers.

Contrary to the prevalent and dominant notion which considers mystical texts without any cognitive and philosophical topics, cognitive propositions and foundations can be seen profusely in mystical texts, specifically in Mowlavi's couplet-poem. Mowlavi is aware of the role of schemas, mentality and situations in shaping human cognition (his world is as much as his vision). Although this was Existentialism that initially conceptualized existential experiences, since human existed, he has found himself involved with these situations. Thinkers such as Mowlavi have spoken of these existential experiences. From Rumi's point of view, our knowledge of ourselves and of the world are based on credits that we consider to be decisive and dogmatic, but we find in some situations that they are not so reliable. To show the incredibility of cognition and the conditional mentalities, he frequently placed his storie's characters in a brittle, tensional, and boundary situation to made their inaccurate and negative forms which seemed evident, natural and credible deconstructed and changed with an examination of existential experiences. In these boundary situations (in the words of Jaspers) and the experience of their anxiety, credible support and formal stereotypes collapse and the possibility of new experiences and perspectives, such as the possibility of experiencing beyond limits, namely, transcendence and being in itself (An-sich-sein), is shaped.