unity of existence

Shabestari's Gulshan-e-Raz contains a system of ideas that is influenced by the school of Ibn Arabi and is a full representative of Sheikh Akbar's thought in the East of Islam. In this article, we aim to use a descriptive-analytical method to examine the transition from the stage of words to the level of meaning in Gulshan-e-Raz, relying on the principles of the aesthetic theory of poetry, in order to answer the fundamental question of how the method of using mystical metaphors of existential unity and the process of transition from words to meaning is in this work? Based on the research results, Shabestari, with the help of code, has borrowed the form of metaphors based on "mystical interpretation" from the elements of unity of existence of Ibn Arabi's school and interpreted the process of transition from word to meaning. He emphasizes that the discerning power of the seeker leads to the semantics of poetic metaphors and, relying on this unique power, can discover the real meanings that are in the imaginary forms based on the material world. And relying on this unique power, it can take the real meanings discovered in imaginary forms based on the material world beyond the level of words and understand the "meanings." In this article, the authors are required to limit the scope of the research and focus on the focus of the discussion based on the principles of research method Therefore, the scope of this research

The discourse of modern spiritualism is a tool of the capitalist system and the original school of profit. This discourse is the driver of commodification and commercialization of spirituality and life. Various aspects of human life, even belief in God in spiritualism, has been transformed into a purely individual matter and personal experience and has been defeated by the changes of modernity. What does the "New Age" movement believe in terms of theology? What is the relationship between God of "New Age" and God of Islamic mysticism? In this research, with a descriptive-analytical method and with a critical approach, theology and belief in God of this new spiritual movement has been analyzed from the perspective of Islamic mysticism by referring to the theological principles and principles and the words of its spokespersons. While explaining, analyzing and comparing pantheism and the personal unity of existence, it has been concluded that "God is dead" and "man being God" in materialism caused the reduction of the concept of God. The theology of modern man arose from reductionism and pantheism in the "New Age" movement; God was reduced to positive energy that has dissolved in existence and nature. Being abstract and an artifact of the human mind, being God and the divinity of man, is the obvious deviation and damage of the theology of this spiritual discourse. All God or all in God is different from atheism and extreme materialism.

In addition to political, social, moral and patriotic themes, contemporary poets of Afghanistan have also paid attention to mysticism and Sufism in their poems. The main content of the poems of Ghaznavi, Kabuli and Heydari voJoudi, three of the famous contemporary mystic and Sufi poets of Afghanistan, are also mystical and romantic concepts. The issue of "unity of existence" and "unity of intuition" has been one of the prominent themes of the poets of Afghan mysticism, especially after the appearance of Ibn Arabi, due to its special place in theoretical and practical mysticism. This research, in a descriptive-analytical method, by examining and analyzing the poetic evidences containing these themes, in the divan of the three mentioned poets, shows that in Ghaznavis poems the unity of existence and the unity of intuition with different interpretations and similes have the same meaning and He used the concept and actually considered the unity of intuition as the objective manifestation of the unity of existence. MastanShah Kabuli differentiates between the unity of existence and the unity of intuition, as he introduced the unity of existence as the principle and the unity of intuition as its subsidiary; But knowing and observing Hazrat Haq is possible only in these two ways. Heydari voJoudi also raised the issue of the unity of existence and the unity of intuition by using the language of similes, especially similes, and he, like Mastan-Shah, found the recognition and observation of Hazrat Haq possible only with existential knowledge and intuitive perception.

The horizontal axis of Mansour Hallaj's life represents the passage of time, while the vertical axis illustrates the key events of his life. Hallaj's ideas are reflected in numerous works, including those of Fakhr al-Din Iraqi. This research demonstrated that Iraqi, through the coherence and strength of his words, captured the depth of Hallaj's mystical thought by intertwining these two axes in a convergent manner within his poetry. The influence of Hallaj's teachings on the Iraqi lexicon was profound, revealing two central themes of mystical discourse: "the unity of existence" and "the descent and ascent of secrets". These themes were expressed boldly and evocatively, embodying the dynamic relationship between the lover and the beloved.

The meaning and concept of unity of existence has been of interest to mystical poetry since ancient times and before Ibn Arabi, although they did not use the specific term of unity of existence. Abu Sa'id Kamal al-Din Najafi Estarabadi, known as Sahabi, is a poet and mystic of the tenth century AH and one of the philosophical quatrain poets who has expressed the mystical-philosophical thought of Ibn Arabi's unity of existence with the language of metaphor. The present study is the result of examining 480 quatrains out of 4000 quatrains of Sahabi Estarabadi, which reflected the issue of unity of existence in some way, and among them, the quatrains that expressed the mystical metaphors of the unity of existence more clearly were separated and analyzed. It was determined that Sahabi used the metaphors of " particle(light) and sun", "shadow", "sea", "image and mirror", "illusion", "squint", "dream", "number", "alif and letters" and "color and colorlessness" to make the idea of unity of existence tangible and portrayed his mystical and intellectual themes in the best possible way for the audience. Estarabadi also used other metaphors to express the unity of existence, but he refrained from mentioning them because there were only one or two quatrains of his poetry as examples. The research method is library-based and analysis of Estarabadi's quatrains, and the aim is to introduce Najafi Estarabadi as one of the greatest quatrain poets of Persian literature to the society, and to access his philosophical thoughts by examining the quatrains that have reached us from him.

One of the most important mystical ideas that have been common among mystics for a long time and have been expressed in different ways is the subject of the unity of existence. This idea of monotheism, influenced by Muslims' belief in the oneness of God, has existed in the words of mystics since the beginning, and traces of this type of thinking can be seen in the texts of mystic poetry and prose. In the works of Ibn Arabi, this topic becomes a theory under the title of "unity of existence". In his works, Ibn Arabi explained the theory of the unity of existence and explained and expanded it. This subject has been widely discussed in mystical works after Ibn Arabi with terms such as "unity", "multiplicity", "unity in plurality", "multiplicity in unity", "unity of intuition" etc. Mystics and poets following Ibn Arabi's ideas, after him, have tried to explain this issue in their works and have turned to allegory to explain this topic. Asiri Lahiji is one of the commentators of Ibn Arabi's thoughts. The unity of existence is one of the most important themes of his works. He has used various similes to explain his thoughts of existential unity. In this research, we intend to analyze the allegories of the unity of existence in the works of Asiri Lahiji with the descriptive-analytical method and library tools. The purpose of the research is to answer the question of how the unity of existence is expressed in Asiri's thought .

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

"Existence" and "being" are fundamental concepts in Islamic philosophy and mysticism. These concepts have been extensively addressed in the history of Persian literature and thought in many mystical and philosophical works. This includes the works of the Safavid period, which are no exception. In particular, Rasā’el-e Dehdār and Osul al-maʿāref, representing the Iranian and Shia currents of thought in the Safavid period respectively, delve into the important cognitive concepts of God, existence, and being. These concepts are depicted through conceptual metaphors within these two works. This study adopts a descriptive-analytical approach to examine the prominent existential metaphors present in Rasā’el-e Dehdār and Osul al-maʿāref, and explores their connection to the social and intellectual discourse of the Safavid period. The central hypothesis of this article posits that ideas of graded unity, numerical unity (Oneness), and existential unity have emerged and manifested themselves in the form of metaphors such as the sun, the spot, and the sea. By examining and comparing these metaphoric images and their clusters, we aim to shed light on the shared intellectual foundations of these three schools of thought, which reflect the ideas of Iranian Shia Sufism.

Comparing the opinions and thoughts of Rumi with the opinions and thoughts of the orators and thinkers of the following centuries, with any language and from any society, has always been a common and popular task that has been done by researchers in the field of comparative literature. In the meantime, the comparison of the thoughts of Anne Marie Schimmel - the German Orientalist and Maulana scholar - was neglected, especially in the discussion of "unity of existence", which the authors of this essay decided to discuss the mentioned topic by comparing the system of Schimmel's "Naghme Ney" with the poetry and prose works of Molavi.

Since the current research is based on a theoretical study, the search method is phishing from library sources and other reliable scientific sources, and the research method is descriptive-analytical.

Anne-Marie Schimel, apart from being very influenced by the philosophical-mystical culture of Iranian thinkers and poets, especially Rumi, in the composition of "Naghme Ney", which is a collection of her various lyrical poems, discusses mystical and intuitive topics in her Orientalist research. is also depicted. This effectiveness is to the extent that Shimel employed many symbols and signs of Rumi's works in this direction in his literary images and embellished the speech with them.

The Naghme Ney, like a transparent mirror, reveals the taste and knowledge topics of Iranian mystics - especially Rumi. The center of Schimel's attention in this book is the issue of the unity of existence and the implications of this discussion, namely "unity in plurality" and "plurality in unity". Even in the poetic explanations of Rumilan, Shimel has made use of his various symbols and similes in his "Masnavi", "Ghazaliat Shams" and "Fih Mafih" in his poetic explanations.

From the early examples of mystical sonnets (ghazals) in Persian literature to the present day, the expression of love and the depiction of amorous states have had a special place and extensive manifestation in mystical themes. ʿAttār’s ghazals should be considered as early examples of such poetry that blends amorous and mystical themes. The theoretical elaboration and mystical coding of this integration can also be extracted from within ʿAttār’s ghazals. The theoretical foundations of integrating love and mysticism need to be sought primarily in the mystical belief in the Unity of Existence. Linguistic, stylistic, and mystical analysis of the concepts of form and meaning reveal the structural link between love and mysticism in different layers of ʿAttār’s compositions. This article examines the amorous-mystical structure of ʿAttār’s ghazals and deciphers his unique symbolic language in this field, drawing on the existing literature on the meanings and themes of Persian ghazals until the 8th/14th century. The examination is also conducted by employing theoretical mysticism, cognitive linguistics, and deconstructive stylistics centered around the dichotomy of form and meaning. The research adopts a library-based approach, accompanied by inductive data collection and classification, as well as qualitative, explanatory, and exploratory analysis, leading to several main findings it elucidates the formation process of several commonly used symbols such as “locks of hair,” “face,” “beauty spots,” and “lips” in ʿAttār’s ghazals; it critically examines the stylistic discussion of “integrating love and mysticism”; and it analyzes various aspects of form and meaning in different linguistic, literary, and mystical domains.

The unity of existence is the most central topic in the mystical thought of the great Islamic mystics and one of the most controversial issues in the history of Islamic philosophy and mysticism even among Western researchers. Almost all other issues of mysticism are related to this issue in some way. The unity of existence is a thought, but the unity of intuition is a personal experience that can pave the way to understanding the unity of existence. The issue of monotheism as addressed by mystic thinkers is so complex and hard to cope with that scientists from philosophy and Kalam have failed to grasp it. Therefore, they have denied and even excommunicated its followers. In this article, after dealing with the concepts of the unity of existence and intuition and presenting a brief outline of the unity of personality, three wrong conceptions of this theory have been presented. In the following, an attempt has been made to present a correct and understandable view of this theory by presenting the correct mystical interpretation of it with reference Sadra's philosophy and the three virtues, and by clarifying the reasons why jurists and theologians oppose it.

Mystical ontology is one of the main topics in the field of Islamic mysticism; This issue became more apparent through the teachings of Ibn Arabi. One of the most important issues in ontology proposed by Ibn Arabi is the unity of existence. The main question of this research in general is what the viewpoint of Ibn Arabi (AD: 638 AH) and Ashraf Jahangir (AD: 828 AH) on the unity of existence is and what the commonalities and differences between the viewpoints of the two mystics are. Following this question, the present study, with a descriptive-comparative method, proves the proofs of the unity of existence from the perspective of Ibn Arabi and Ashraf Jahangir. Ibn Arabi is the author of the theory of the unity of existence; While Ashraf Jahangir is one of the students of Sheikh Ala Al-Dawlah Semnani; Nevertheless, he is one of the mystics who follow the theory of the unity of existence. In the worldview of Ibn Arabi and Ashraf, Quranic teachings and prophetic hadiths have a special place. In the discussion of manifestation, Ashraf impressed by Ibn Arabi believes in manifestation in existence. Ibn Arabi's worldview is mixed with mystery, which ultimately leads to “astonishment” and “awesomeness”; However, due to the predominance of theological thoughts and jurisprudential rules of Ashraf Jahangir, he has taken a more theological and jurisprudential context in proving the unity of existence; Nevertheless, in the general form of ontological issues, he tends to the viewpoints of Ibn Arabi.

Hakim Abu al-Qasim Ferdowsi and Hakim Nizami Ganjavi are two of the most influential Persian poets who, with their deep understanding of Islamic religious and philosophical knowledge, have composed numerous highquality poems in both the fields of thought and action, using a refined and well-crafted language through poetry. These poems contain extreme ambiguity and are often only understood by the most discerning of wisdomseekers. Despite their complexity, they express a worldview of unity and oneness that is at the heart of religious and philosophical traditions such as Islam. Despite neither poet explicitly expressing monotheism or pantheism, their works bring a monist (unity-centric) reading of existence to the forefront by using both rational and intuitive comparisons to explore the nature of being. Since the precedence of Hakim Ferdowsi over Hakim Nizami and Nizami's acquaintance and influence with Ferdowsi is undeniable, it is appropriate to properly analyze and compare the superiority, equality, and concessions of Hakim Ferdowsi's philosophical theories in comparison to those of Hakim Nizami. The expression methods of both poets in the domain of the unity of existence, which has numerous identities, must be critiqued and evaluated in order to identify their strengths and weaknesses. This essay uses a descriptiveanalytical comparative method with the assistance of the Tabaanor library and the concept of the unity of existence to conduct research.

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.

From the very beginning, Ibn Arabi's opinions spread and received a special acceptance in the Central Asia and India, and "during a period of nearly eight centuries, the brains and thoughts of a great number of the best and most sincere researchers were occupied by these opinions." (Ibn Arabi, 2007, preface: 91) Most mystics after Ibn Arabi were influenced by his opinions and thoughts. Those who disagreed with the Grand Sheikh were mostly Muhaddiths, jurists and those scholars who were referred to as outwards Ulama. Although these scholars were very prominent in knowledge and science, most of them were not aware of the indoor truths and sciences, for this reason their opposition was ignored. (See: Nadvi, 2004:182). The first refutation of Ibn Arabi was written by Muhammad bin Umar Damishqi (died in 652 AH) and the first book against Fusous al-Hikam was written by Imad ad-Din Ahmad bin Ibrahim Hanbali (died in 711 AH) called "Ashi’ta an-Nusous fi Hatk Astar al-Fusous". In Persia, the first voice of protest apparently arose not from among the jurists and theologians, but from among the mystical circles. The famous mystic Sheikh Rukn ad-Din Abu al-Makarim Alaa ad-Dawlah Semnani (659-736 AH), called Ibn Arabi a "great man", but he did not like his belief of the unity of existence. (See: Ibn Arabi, 2007, preface: 40) Two other personalities have also proposed the theory of Monotheism of Witness in front of the theory of the unity of existence; one is Ibn Taimiyyah (661-728 AH), a famous muhaddith, theologian and jurist (Jalili, 2020: 73) and the other is Shaikh al-Islam Ahmad bin Yahya bin Muhammad Hashemi Manyari, one of the great scholars of the Indian subcontinent. (Dabiran, 2006: 47). Abul Hasan Ali Nadwi believes that "among the critics of Ibn Arabi, Sheikh Ahmad Sarhandi is the only person who, while he himself has actually passed through the valleys of mysticism and its stages, was able to comment on the unity of existence like an eye witness and with full confidence. He could say that I know every bit of this alley." (Nadvi, 2004: 188). He rejected Ibn Arabi's theory of unity of existence by proposing the theory of the unity of witness, redefining his ontological concepts.

The upcoming research has been done by using study and library tools, especially by studying the text of the three-volume book of Sheikh Ahmad Sarhandi (the Letters) and by the method of critical analysis of the text Topic In the Islamic world, three types of explanation of the existence can be distinguished: theological explanation, philosophical explanation and mystical explanation. (Turan, 2010: 176). In the first stage, all the theologians, philosophers, and mystics agree that the ancient and eternal independent existence belongs only to the Almighty God, but they differ on how to attribute the existence to the creatures. The theologians say: the beings of the world have real obtained existence, which means that their existence depends on God's will and creation. Some Muslim philosophers believe that the existence of creatures has a ratio relation with the existence. In this regard, mystics are divided into two groups:Those who believe in the theory of the unity of existence, and Ibn Arabi is the leader of them, consider the existence of creatures to be illusory (which have an external appearance). b. The supporters of Wahdat al-Shohoud, headed by Sheikh Sarhandi, consider the existence of creatures to be an illusory shadowy existence. (Usmani, 2006:252; Abbasi, 2003:87).According to the mystics, acceptance of the personal unity of existence is the prerequisite of believing in the actual infinity of God; because God is an infinite and unlimited existence; if we consider His existence limited, we have accepted some of His perfections and refused some other ones. Accepting such a limitation is a defect, and God is free from any defect. Therefore, the prerequisite of God's existence being infinite and unlimited is that it encompasses all actual existence and reality and leaves no place for other existences in its width or length; therefore, the existence and existed will have a real and essential example, which is the Almighty, and all possible multiplicity and virtual beings must be interpreted any way in the heart of this infinity. (Yazdan Panah, 2019: 266) In the works of Sadr al-Mota’ahhileen, personal unity can be approached through the infinite and limitless nature of God Almighty. (Vahedjavan, 2018:146) According to Sheikh Sarhandi, the way to get rid of this problem is the one adopted by mystics and Sufis who consider the world to be "illusory". (Sarhandi, 1381:3/512) Of course, this illusion is not the illusion that the sophists claim, but it means the illusion which God created it in the stage of illusion and exists in the level of illusion, "and in saying illusion, no prohibition is necessary because it is in the color of existence, and the eternal rulings and transactions and immortal blessings and torments are related to it. It is a different illusion from the illusion a foolish sophist believes in it which is a mere imagination. (Ibid: 3/512 and 513)

Sheikh Ahmad Sarhandi has redefined Ibn Arabi's ontological concepts such as the levels of existence, the level of illusion, the level of proof and manifestation of the universe, the unity of existence, the difference between the creator and the creature, the plurality and the five demotions for God. For example, by rejecting the theory of the unity of existence of Ibn Arabi, he put forward the unity of witness in contrast to it, and considered the position of existential monotheism as the position of the heart from the point of view of verve and intuition, which the people of mysticism usually experience it, but he does not consider it the end of mysticism, and he believes that it should be passed.The result of the research shows that Sarhandi agrees with Ibn Arabi that the universe has an imaginary existence, but the level of illusion in his view is different from what Ibn Arabi intended. In his opinion, Ibn Arabi's mistake is that he considers an illusory appearance as an external appearance, while the objects of the world that have been stabilized by God's will are in the level of illusion, and we as part of the world, are in the same level; therefore, we do not have access to the outside. It is beyond this world and is superior to our intuition and feeling. What we see and feel are all in the realm of illusion, and the external being is beyond our understanding and separate from the world.

The issue of "unity of existence" is an abstract matter and addressing it is lead to the formation of various metaphorical systems in the text. In the present article, based on the view of cognitive linguists, the functions of conceptual metaphors in how to perceive and think about the concept of "unity of existence" have been studied. The issue of unity of existence has a special place in the court of Shah Nematullah Vali. The main purpose of this research is to answer to the question of what linguistic mechanisms Shah Nematullah Vali has been able to explain the abstract concept of "unity of existence".

The research method in this article is descriptive-analytical. The authors have reviewed first 1000 lyric poems of Shah Nematullah Vali’s Divan.

Conceptual metaphors are formed based on the physical and cultural experiences of each language; Shah Nematullah Vali has also explained the "unity of existence" based on cultural and physical experiences. The findings of this study show that in the first 1000 sonnets of Shah Nematullah"s divan, there are 851 conceptual metaphors about "unity of existence.

85% of the conceptual metaphors of Shah Nematullah"s court are related to ontological metaphors, 10% are structural metaphors and 5% are orientation metaphors. Personality (man, perfect man, prophet), objectification (mirror, cup, gold, treasure) and the elements of the universe (sea, water, light and sun) are among the most frequent ontological metaphors of the unity of existence in the lyric poems of Shah Nematullah, which is affected from mythological and religious beliefs. In structural metaphors, the number one, meaning, interior, truth and essence are the most important metaphors of unity of existence. Among orientation metaphors, in and high have higher frequencies.

This study, based on library studies and written in a descriptive-analytical manner,The researcher examine comparatively the topics of "fate" and "unity of existence" in Masnavi Molavi and Masnavies of Sulan valad (Ebtedaname, Robabname and Entehaname). The results show that Fate is one of the most basic teachings of Maulana and Sultan valad. From their point of view, unless the mystic reach the state of Fate, he cannot reach ascension; by reaching the threshold of Allah glory, he will see the image of Allah in his heart. Therefore, true survival is in the realm of fate not life. They also consider proliferation as a credit matter and believe that existence is the real truth but understanding this unity is only possible for those who burn their virtual existence against Allah. Molana and Sultan Valad speak of the unity of Allah and the perfect man andconsider the life of the divine people to be one with Allah.

One of the difficulties for the addressee who encounters theosophical texts is the inability to comprehend the experiences gained by the theosophist. Regardless of language and scientific understanding of linguistic signs, it is impossible to discover how to make sense of the phenomenal world in theosophical discourse. In line with Heidegger who considers language the house of being, the truth of theosophy is also manifested in language; but for some reasons like the inability of language to express experiences, obstacles in the way of understanding the truth and theosophical experiences, the difficult topic and the extraordinarily of theosophist’s experiences, etc. theosophical language seems difficult and complicated to find. Especially in theosophical discourse, the theosophist/subject as an agent and narrator of theosophy encounters different objects. On the one hand there is the sensory phenomenal world and his sensual experience and on the other hand, we see his mental-theosophical experience which is the interansferable and immediate part of his experience. In this research and in the framework of phenomenological, linguistic and philosophical insights of Eric Landowski the authors have tried to decipher the process of signification of the phenomenal world in two attitudinal systems called Pantheism and Intuitionism in theosophical discourse. Ontologically speaking, the theosophist/subject portrays his relation to the world/text from two viewpoints which are existential and intuitional in nature. As a subject, he makes sense of the phenomenal world in new ways and consequently he will have a different process of birth and semiotic acquisition in front of himself. In this research it has been tried to apply some considerable principles and phenomenological basics in mystical discourse and the relationship between subject and object and subject to the text of the world. Concepts such as Perception, the sensitive, Lived experience, interaction of subject and object, Presence, mental perception  and the way we look at phenomena, co-presence, the importance of motivation and Social requirements, etc., have paved the way to the study and analysis of the meaning and perception of the mystical discourse. This approach gives us the opportunity to focus on the subject and the object and the relationship between them. The present study provides a context for better understanding of meaning and phenomena. Based on discursive and phenomenological perspective, the present study attempts to examine the mystic-subject semiotic approach to the text of the world of phenomena in the field of theoretical mysticism. Therefore, the combination of mysticism discourse in this article refers to theoretical mysticism and mystical foundations based on ontology. The main objective of this paper is Rereading of how to produce meaning in two intuitive and existential approaches and in the language of mysticism, which have been done in the theoretical framework of Eric Landowski. This approach answers the following questions in this research:How does the mystic look at the world of phenomena shape the subject view? - How is it possible to establish a relationship between the meaning in the discourse of mysticism with the mystic thoughts and perceptions of mystical experience? - How the presence of subject and two-way interaction cause to create meaning in mysticism?  The type of mystic view answers these questions; since the alterity and the object in the world of phenomena are determined by a reference point, and in the discourse of mysticism, this reference point is the mystic presence and narrator of mysticism who plays the role of an independent and dynamic subject.This semiotic process is undoubtedly based on the ontological view of the subject about the category of existence and its multiplicity in two mystical attitudes; that is, the view of intuitive unity and existential unity. The first factor in the difference between the processes of giving meaning to the text-world in these two mystical systems is the mystic-subject point of view, which creates two completely different way of the Scheduled and unity. The difference in the type of meaning of the text-world between the intuitive and existential mystic has continued to make difference between all the mystical beliefs such as having an instrumental view to phenomena or interaction with them, the concept of annihilation and the concept of theoretical and practical mystical education.

This article is a comparative study of the “epistemology of the soul" from the viewpoints of Molāna and Spinoza. Research hypotheses indicate that there are substantial similarities between the mystical attitude of Molāna which is based on the “unity of the existence” and Spinoza's believe in “the unity of the essence”. Despite Spinoza's adherence to the rationalism of Descartes, he had, unlike pluralist Descartes, a unitarian look in the field of the “essence of the existence”, that had common features with Molāna thoughts in Masnavi Ma’navi. For this reason, bearing in mind the hypothesis that nafs, is theoretically as well as practically, distinct from the soul, Spinoza's trans- cartesian attitudes in epistemology of the soul became the subject of comparison. This research which is in analytic-descriptive method, is done as an interdisciplinary comparative study, both philosophically and mystically, in response to the problems of: what is the nature and origin of the nafs? How can be controlled its insurrections? And what is the degree of the effect of djabr va ikhtyār (fatalism and free will) on the emergence of the selfish appetites? It concluded that there is not significant differences between two attitudes in nature, states and acts of the soul and its levels, restraint manner and the relation of the soul with human will, except in their methodology.

We can explore Bidel Dehlavi’s epistemic system and artistic identity through two layers of intuitive experience and spiritual texts. A collateral bond, in terms of ontology and epistemology, unites these two epistemic-artistic layers. The first, is an intuitive experience stemming from the demeanor of “Tabatol to Fana” (translation: Annihilation to Inexistence) and ascension of “Peleh Peleh ta Khoda” (translation: Step-by-Step to God). The second is a mysterious collection of spiritual texts whose real value is appraised through philosophical sonnet. The collection decrypts the indivisibility of the truth in a symbolic language, and places God at a level that is within the scope of man’s intuitive understanding. In other words, Bidel recreates meaning via the triple process of deducing, paraphrasing, and interpreting spiritual texts. The fundamental questions of the research are as follows: What is the most prominent possible existing connection between the intuitive experience (the epistemic layer) and the symbolic interpretive language of Bidel (artistic layer)? What are the reasons for Bidel’s tendency toward symbolic expressions in his poems? By examining these two questions, we test the hypothesis that Bidel’s ontological and epistemological foundations have an intentional and subtle relation to his symbolic language and formulations. The poet turns to symbolism and creation of spiritual texts in order to remove the mask of meaning. On the other hand, the essence of natural languages, embedded in empirical human discourses, blocks the way to absolute manifestation. This is the reason why Bidel is able to overcome this linguistic restriction via imagination, mystery, and symbolism through Sufi understanding.