unity of intuition

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 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.

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.

The practical part of mysticism is the mystical realm of the behavioral and experimental findings which, based on the courageous conduct of the path of excellence, the refinement of the soul and the purification of the conscience and getting to the essence of being, leads to a kind of monotheistic worldview called "pantheism" that has been constructed on intuitional experiences; hence the intuitive mystics have called it the "Unity of Intuition". In other words, the intuitional pantheism is experienced and proven in this type of monotheistic mysticism. This type of intuitional and practical mysticism is clearly manifested in the sonnets of Attar of Nishapur's divan. It will be possible to achieve a clear vision of Attar's attitude toward monotheism through analysis those parts of his verses portray this type of worldview. Attar suggests his own special "pantheism" as a combined intuitional insight in the mirror of his sonnets which are all based on his spiritual experiences and are results of higher mystical positions achievement. Analyzing the sonnets of Attar of Nishapur's divan through an inductive-analytic method, it has been tried in present study to explore his viewpoints and to prove the attitudes of this monotheist mystic about intuitive pantheism.

The appearance of deconstructive thoughts and notions of Ibn Arabi made a suitable field for epistemological discourse in Islamic Sufism and opened a new point of view for the seekers of meanings specially Muslim Occulticism. The scatter of his audacious notions in the world of Islam made the different groups of his followers and opposes to criticize his notions and appreciated or rejected them. The critics of Sheikh Akbar were mostly belonged to juristic rather than Sufism, yet in the Sufism person like Alaodole Semnani criticized and scrutinized his notions, but in Sufism no one criticized Ibn Arabi more than Sheikh Ahmed Sarhendi. Sarhendi raised the idea of “unity intuition” oppose to Ibn Arabi’s “unity of existence” and crenellated the pillars of this theory. Researchers in Iran knows him mostly of this notion, but his opposition to Sheikh Akbar is not merely about this notion and it includes the attitudes like curatorship and prophecy, the seeing of God, the Names and Qualification of God, the causation of God’s actions, eternal suffering of kaffirs and other argumentative issues seriously challenged Sheikh Akbar. This article tries to investigate the differences of the notions of these two effective and prominent figures.

Pantheism (unity of entity) and unity of intuition are famous concepts in mysticism which have been discussed variously and philosophers and mystics have been presented various opinions and definitions about them. Some of them believe pantheism is a spiritual authority which is superior from unity of intuition, and some are opposite to this belief and others believe these two concepts are the same but everybody expresses them in different way and definitions different definitions. The book of Lamaat (means radiations) from Fakhr al-din Iraqi which is a complete mirror of Ibn al-Arabi opinions and also has foundations of practical mysticism of the past, demonstrates these two concepts with no differences or in the way that one of them is the preface of another. In this research we introduce these two concepts at first and then express the opinion and view of Fakhr al-din Iraqi about them in the book of Lamaat.