جستجوی مقالات مرتبط با کلیدواژه « تجربه عرفانی » در نشریات گروه « فلسفه و کلام »

Islamic mysticism, revelation is important issue and more interest for it when the mystical Man by effecting of soul refinement and austerity that induction from old leadership so he will reach to moods and position that in fact occurred revelation and intuition in mysticism revelation means inform of unseen meaning and real issues that is hidden behind hijab. Existing of conscience that find out by revelatioar in reality is meant the place of right or by intuition or see the same right .The most important issues in philosophy knowing seen experiential , religious experiential in side confrontation and intuition with holy command, Wilam James believe that feelings are the most stable and basic elements, His opinion is about religious experiential means subject know it by religious moodReligious experiential attributes based on wilam James opinion include: Indescribably,, epistemic quality,, passing quickly,, passivityThis research investigate to one of important attributes means epistemic quality in revelation of the updateting world and comparisons it with religious experiential by wilam James opinion.

The method of this study is descriptive _analytical and information gathering with library method, That using book, article, software, so after that the tools of information gathering is taking notes

Mystical experience, which is one the types religious experience, has been one the manifestations of spirituality in human life and interesting topic for philosophers and mystics of all time.One of these philosophers is Maiden Ibn Arabi, a philosopher of the 7th century AH believed In discovery and intuition as the most important examples of religious experience.In his mystical ontological system,he describe existence based on how the perfect man percieves or finds it in his mystical experience. Examples of this experience can be seen in many cases, including in art.The nature and essence of art itself is a mystical issue and a empirical science and is considered as an intuitive knowledge.This research has been done descriptive analytical method and library studies to know the mystical principles affecting art.The concept of discovery ,intuition in the epistemological structure of Ibn Arabi and the value of discovery and intuition in art have been analysed. It can be said that the work of art is formed when the artist is inspired by the intuition and sense of the artist.At this stage, the artist needs imagination to achieve discovery and intuition.Finally artist has to apply ideogrammic elements in his or her works to materialize the imaginations.

A religious experience is a mental event that the experiencer occasionally and to some extent consciously experiences after encountering one of the spiritual elements, such as the feeling of the presence or involvement of a sacred and immaterial existence or power, the understanding of the ultimate supernatural reality, the feeling of achieving the highest human good, the feeling of elation, the feeling of liberation and salvation or the feeling of the true self, is experienced. Such an experience has an epistemological value and therefore plays a role in defending the rationality of religious action and religious belief, especially the belief in God. Mystical experience is also a kind of feeling of intuitive understanding of the ultimate and fundamental supernatural reality, a feeling of unity and oneness, a feeling of freedom from the limitations of time and place and individual self, and a feeling of elation and peace. Thus, it is undoubtedly a religious experience by nature. Because this experience occurs at different cognitive, educational, and moral levels of the experiencers and in different situations, conditions, and encounters, it has a remarkable diversity and has become the subject of various religious studies. Philosophers and epistemologists of contemporary religion have discussed the types of religious experience and their categories and characteristics. The present essay seeks to investigate the similarity of religious experience in contemporary philosophy of religion and Islamic mysticism based on the perspective of Caroline Franks Davis, the author of the book The Evidential Force of Religious Experience, and Jalaluddin Mohammad Balkhi known as Rumi, Mawlawi, and Mullahye Rumi. He is an Iranian poet and mystic of the 7th lunar century. In the history of Sufism in Iran and in the history of Persian literature, he is considered unique and rare. His unparalleled skill in various narrative and intellectual sciences and familiarity with the Qur'an and traditions (hadiths) and his high position in mysticism and his poetic taste have made him a unique figure in Persian and mystical literature.  It is obvious that religious experience has occurred in traditions and among different people since long ago, but as one of the issues of the philosophy of religion, it does not have a long history. Therefore, we should not expect that Rumi has expressed this issue in an organized way and with well-established and specialized titles and concepts in today's philosophy of religion, but considering the deep mystical and religious knowledge in his works, we can find some similarities between these two views. For example, he considers religion in principle to be opening a window toward the supernatural. This transition from the world of nature and paying attention to the other world, especially God, is possible through religious experience. He did not use the term religious experience, but spoke of the revelation of the heart, which is the same as a religious experience and flows from God to the heart of a mystic and a believer who has removed the obstacles. He finds it difficult to describe these experiences and inspirations accurately, but never considers them unreal and purely subjective. In his book, Davis places religious experiences in six categories: interpretive experiences, quasi-sensory experiences, revelatory experiences, revitalizing experiences, numinous experiences, and mystical experiences. Mawlawi has also paid attention to this difference in experiences in Masnavi (couplet poems) and his other works. For example, regarding interpretive experiences, he has repeatedly said that he sees God's hand in all apparently non-spiritual events. He considers God to be the real cause of all causes in the world. He sees the world as the manifestation of God. Pseudo-sensory experiences, according to Davis, in which a sensory element is involved, such as spiritual dreams, feeling pain or hearing a special voice when receiving a religious experience, seeing angels or prophets, or experiences such as calls, smells, tastes, the feeling of being touched, warmth and coldness and the feeling of flying are a large part of religious experiences. When these quasi-sensory elements are combined with a non-sensory or more complex religious experience, it is a sign that the experience has a special meaning or originates from a spiritual realm. In Rumi's poems, there are also features that Davis mentions for pseudo-sensory experiences, such as hearing the voice and clearly seeing a sacred and otherworldly being that gives advice to the experience. In some cases, Mawlawi describes his religious experiences as "light of light" or "Sun of Sun". He also tells about the incident that happened in his childhood while playing with other children, when he saw green-clad beings who took him to the throne of the sky and showed him the wonders of the spiritual world. Rumi has clearly said about revelatory experiences that they are the type of revelation of hearts, divine inspirations, and mystical observations. Mawlawi has made many references to the revitalizing features of religious experience. Revitalizing experiences are the most common type for ordinary people, many people have gained their faith from such experiences. These experiences strengthen and revive the faith in the experiences. In this type of experience, a person feels that God has guided him and has received special favor and care. One of the positive results of this experience is that hope, emotion and a sense of security emerge in the person who has the experience. The experiences of new hope, strength, peace, security, and happiness that are obtained during a religious activity such as prayer, or are apparently created by a divine force, or are accompanied by a feeling of divine presence, are considered religious. Regarding the characteristics of the numinous experience, Davis mentions some characteristics, one of which is the experience of the pull and awe of the sublime. This attraction has been described in various ways, and intense enthusiasm and devotion to that "other" is one of them, and it often led to the attraction and experience of a clear mystical union with the numinous. We see these themes in Rumi's poems and sayings. One of the most important types of religious experiences is a mystical experience, which is associated with features such as the feeling of understanding an ultimate (fundamental) reality, the feeling of liberation from the limitations of time and space and the individual self, the feeling of "oneness" (unity) and elation or peace. Mawlawi's works, especially his Masnavi, clearly speak of these characteristics. Rumi writes in Arabic in the introduction of the first book of Masnavi: "This is the book of al-Masnawi, and it is a principle, the principle of religion, in the discovery of the secrets of union and certainty." With this sentence, he wants to say that his book contains fundamental facts and tips about reaching God and the innermost aspects of religious matters that he himself experienced and now wants to tell to the audience. In short, the review of Mawlawi's works shows that he has addressed various dimensions of religious experience, including its diversity, and presented valuable points and truths about it masterfully in literary formats, which are equal to today's readings.

Investigating the issue of “unity of being” from Ibn Arabi’s angle of look has a particular significance because he was a mystic who tried to bring rational dimension into his mystical experience. The theory of unity of being is faced with several problems and ambiguities amongst which is the dissolution or non-dissolution of the essence of the mystic. Some evidences in the writings of Ibn Arabi submit proof on his adoption of plurality and non-dissolution of essence while some other prove the reverse, i.e. absolute unity and dissolution of the essence. Though it seems that Ibn Arabi believes that a level of annihilations is the annihilation of the essence, a more profound analysis of his view reveals that he is not intending an absolute annihilation or extinction of the mystic’s essence. In addition to that, justification and understanding the evidence on the dissolution of existence is possible on the basis of the foundations of theoretical mysticism. Accordingly, four different justifications are available: consider all the interpretations proving absolute unity and dissolution of human essence or any other type of plurality as proofs on unity of intuition; or as proofs on annihilation of the attribute of the mystic; or explain these evidences through analyzing the meaning of existence and nothingness in thoughts of Ibn Arabi; or conclude that when the Sheikh (Ibn Arabi) rejects plurality in an absolute terms, he has been in a state of annihilation or revelation and the mystic say in the state of annihilation denotes a different meaning from the say in the state of annihilation.

n this paper, the place of mystical experiences in Stanislav Grof's transpersonal psychology is examined and analyzed from the perspective of philosophy of mind. Contrary to popular belief in academic psychology, Graf sees mystical experiences as the basis for access to deeper levels of psyche and consciousness. He uses the holographic model in Bohemian physics to explain the emergence of consciousness at all levels of the universe, and argues that modern physics, in contrast to Newtonian-Cartesian worldviews, can defend the realism of mystical experience and access to the latent order of the universe. Grof presents a holographic pattern of consciousness given the shortcomings of physicalist thinking. According to Grof, organic unity with the world is one of the characteristics of mystical experience. Grof also considers conditions such as illness and insomnia as the basis of mystical experience, which is in the form of an explanatory reduction that is not necessarily accepted by those with mystical experience. Grof explains mystics' descriptions of mystical experience simply by referring to their categories and cultural context. The need for such a view is to distinguish between pure experience and its interpretation, which can be critiqued by the intellectual test of transparency in the philosophy of mind.

The inexpressibility of mysticism to mean "the impossibility of expressing mystical experience in the form of words" is considered as one of the characteristics of mystical intuition or experience. The existence of this characteristic concerning mystical experience is supported by a wide range of arguments, some of which are the following: spiritual blindness, the barrier of intellect, the lower rank of the meanings of the purports of words in comparison to intuitional meanings, the non-conceptuality of spiritual experience, the impossibility of speech while experiencing mystical union, the existential non-transferability of feeling, the depth of feeling and emotion in mystical experience etc. A study of these arguments shows that some of them have incorrect premises or foundations or some serious issues and objections can be raised against them or that a correct perception of the concept of inexpressibility does not exist within them. Therefore, either the arguments are not enough to get the objective across or the inexpressibility that is intended in these arguments cannot be considered to mean "the impossibility of expressing mystical experience in the form of words"; ultimately, the conclusion that must be drawn is that the possibility of expressing mystical intuitions and experiences is not eliminated and argumentation in favor of inexpressibility does not follow  an impossible path.

Mysticism as a kind of knowledge is the outcome of an inner experience which is usually called "discovery" and "intuition" in the Islamic tradition and in the Modern Western tradition it is usually called "mystical experience. In the contemporary "philosophy of religion", too, many speak of a "religious experience" that is close to the mystical experience. The issues raised in these two titles are similar and in some cases overlapping. Sometimes they consider
religious experience as a general and mystical experience as a part of it, in which case their relation is general and particular. Sometimes they consider them to be two different types of experience. In this usage mystical experience is a direct witnessing of the unity of being, whereas religious experience is the experience of the Holy without the element of unity of being. What is common in all these considerations is a higher kind of inner and spiritual experience. In order to know the essence and reality of mystical experience, first I deal with the most important characteristics of this phenomenon from the viewpoints of  ome Western scholars. Then I mention some points about the essence of the mystic experiences, especially intuition and its different types in Islamic mysticism.

The inexpressibility of mystical intuitions and experiences refers to the impossibility of expressing mystical experience in words. The following are some of the arguments that have been posed in order to prove this claim: the existential non-transferability of feeling, the symbolic nature of mystical language, the metaphorical theory, the non-conceptuality of mystical experience, the indefinability of mystical experience, the non-restrictedness of mystical experience, the lower rank of the meanings of the purports of words in relation to intuitional meanings, spiritual annihilation, the impossibility of homonyms and shared meanings and transience with approaches concerning the essence of the experiencer, the essence of experience and the essence of the object of experience. This article describes, analyzes and assesses the abovementioned arguments. The conclusion drawn from this study is that the arguments are mostly unable to present a correct meaning of inexpressibility and some issues within them have rendered them void and despite their similarity to inexpressibility, they have some fundamental with it; likewise some of
the premises were false and some others had some critical issues. Therefore one cannot assume the impossibility of inexpressibility of mysticism according to these arguments.

Sensation and cognizance according to religious and mystical philosophers have always been known as two formative components of religion, mysticism and religious and mystical experience. From among these philosophers, two western religious philosophers: James and Hawking, had a greater role in ccommodating these two factors in religion and mysticism. The topic of this article is the manner of this composition according to these two personalities. According to James, sensation is the deeper source of religion. James considers mystical experiences to be of the category of sensations and emotions, and also considers them to have a cognitive aspect; but according to him the cognizance that is present in experience is a cognizance without the mediation of concepts. Hawking considers the essence of religion to be religious experience and for this experience to be mixed with religious sensations and ideas. These ideas are present in the level of the experience itself and in a more distinct manner, manifest as the result of experience. Experience, oversteps the principleof idea and argument, and in the next level the mind uses these experiences and starts to create concepts, theories and clear arguments in order to give them constancy and a firm place. Therefore Hawking considers religious experience to not only be sensational and cognitional but rather conceptual and almost theoretical, in such a way that concepts and theories are present within it although they are produced in a more complete and clearer form. In such a way, Hawking, in criticizing James, not only gives way to nonconceptual cognizance in religion but rather also sees conceptual cognizance and also deductive cognizance to have roots in religion itself and religious experience.

Neurotheology as a research program try to represent a new possibility for integrating science and religion, in a manner that the autonomous and relative independence of science and religion will be maintained and none of them won’t reduced to each others. Newberg as a important figure of this field, want to determine the positive effects of religious beliefs and rituals on healthy of body and psyche. He suggests that the mystical experience is the root of all religions and want to determine the relation between every component of mystical experience with mechanisms of brain by integrating of phenomenology and neuroscience. Newberg claims that the neurotheology can show how the theological concepts was formed. By philosophical analysis I will be noticed that he despite his claims, reduce religion to science and this result in a contradiction in his view and on the other side, he is within the metaphysical discourse.

One of the concerns of Muslim philosophers is how some people take cognizance of several facts about the future via veridical dream, inspiration and revelation. This paper aims to answer such a question from the viewpoint of Suhrvardi and Mullasadra regarding their position Islamic mysticism. Accordingly, it is argued that the Wayfarer, after passing various stages of Progression and bearing ascetic practices, is able to connect to the hidden realm in which the truths have been recorded and, through such connection, he can take cognizance of the matters related to the future as well as the facts to which lay people have no access. This hidden realm is the same as the Imaginal World and a person, whether awake or asleep, can connect this world and the Divine Tablet through imagination, and some truths are revealed to him. Since the veridical dream happens by the Progression of the soul in the Imaginal World and the details received from the hidden world by prophets and saints at the moment of revelation are all related to such a world, this paper aims to explicate these matters on the basis of this world.

Conducting experiments and investigations, some researchers have tried to prove that mystical and religious experiences can be created through drug injection. W. J. Wainwright distinguishes between theistic and monistic mystical experiences. Assessing research done by Clark, Pahnke-Houston and Masters, he believes that although psychedelic drugs can induce some kind of monistic mystical experience, they cannot produce theistic mystical experiences. There is no significant evidence in the research based on which one can attribute theistic mystical experience to drug injection. Analysis of the research results showed that the drug induced experiences were mainly extroversive and only a small percentage of the experiences were introversive. According to Wainwright, there should be some considerations in scientific explanation of the mystical experiences. First, it seems necessary to pay attention to the object of the experience and to distinguish between different kinds of mystical experiences. This implies that we might not be able to offer a scientific explanation for the object of every experience. Second, one cannot determine the nature of religious and mystical experiences, for such experiences are something internal and thus cannot be measured by external criteria.

The way of love is one of the two ways to attain to the One in view of Plotinus. In this paper we attempt to describe the way of love which is a process of spiritual journey which soul begins from seeing the tangible beauties and then continues to see the beauties of intelligible world, and finally reaches to the beyond of beauty. The soul performs the journey so as to become similar to the One as far as possible and then becomes united with it. Then it will be investigated whether the love-relationship between the God and man is merely bilateral or the God does regard to human happiness. Based on idea of plotinous, the Good has special attention to human happiness. Because man potentialy has its love from beginning and realizes it with purification and spritual journeying, in adition, the One is the efficient cause, ultimate cause and survival case for everything.

Religious experience is one of the issues developed in the fields of new theology and philosophy of religion and in the context of new religious studies. Religious experience has a special role in pious life and consists of a vast scope including prayer, supplication, answering supplication, spiritualintuitions, etc. Mystical experience, which is closely related to religious experience, gives meaning to mystics’ life. In this kind of experience, the mystic unites with ultimate reality and attains an indescribable state. This unity is most important distinction between religious experience and mystical experience. Religious experience is different from mystical experience and every religious experience is not necessarily a mystical experience. However, since both are a kind of experience, the present paper compares them. Revelation is also an experience exclusive to prophet, with features not found in the two other experiences.

Philosophy as an activity is a systematic rational thinking about any subject. Throughout history mysticism has been one of the interesting subjects for philosophers. Mystics in various cultures and traditions claim to have discovered a way to the inner aspect of the world and its secrets. Some mystics has expressed their findings in their mystical experiences and presented their vision of the world and the human nature. Here، philosophers in their own turn tried to scrutinize the nature of mysticism and mystics'' claims، and their basis and consequences. This field of knowledge is called «philosophy of mysticism.» One of the turning points in philosophy of mysticism is Stace''s Mysticism and Philosophy. This work covers the most important issues in the field in areas such as epistemology، ontology، and philosophy of mind. Because of the especial importance of this book and its influence in the world and particularly in Iran، introducing and comparatively analyzing، and criticizing it is especially important. Since philosophy of mysticism is a new field of study in Iran، and there is not enough works in this area، this study can be considered as one of the first steps in the formation of this area of knowledge.

Determination of the characteristics of mysticism on the basis of the life of innocent leaders indicates the purity of genuine mysticism of some common and well-known methods in this field. From this point of view the mystic seeks to know, contemplate and union with the Divine.In addition to theoritical aspects which make up the requirments of mystical journey in the endeavour of prayers, purification of soul and helping people as a token of pious acts is a mystic path that is known as gaining experience and mystical journey in the sphere of action. In case the diversity of Ibn Sina’s proceupation and concerns of mystical studies in taken into account, his sayings on this object is viewed with careful attention, and the model of genuine mysticism of innocent leaders is chosen as an indicator, a considerable proportion of important characteristics of genuine mysticism is evident in the behaviour and works of Ibn Sin.

There are two theory in west about mystical experience: essentialism and constructivism. Essentialists say at least, in some experience, mystics are experience the one essence but the social and religious of mystic effect on their interpretation. Then despite the variety of the mysticism’s reports in various traditions, there is a common core that we can consider all of them as one type. But constructivists say the mystical experiences are predetermined by the ‘context’ of their specific social and religious training and education. Hence different religious contexts produce different types of mystical experiences. Allameh Tabatabaie divided knowledge into “by-presence” and “acquired” categories in a rational domain. According to this division, mystical experience is type of knowledge by presence or acquired knowledge. Since in experience that is of knowledge by presence kind where existence of the “known” is certainly present for the “knower” then no background of mystic is involved in this experience. Yet, “concept” is involved in some “mystical discoveries”. this kind of discoveries is categorized as “acquired knowledge”. In this type of experience the mystic’s background may be but not necessarily predetermine his experience and this is against constructivists’ approach.

The relationship between mysticism and religion is an important one. Some have argued that mysticism is not religious in nature and can’t be reconciled with religion; hence، some groups have adopted mysticism and parted from religion while other have strictly adhere to religion and got in quandaries with mysticism. Those who consider mysticism reconcilable with religion have different opinions on the relationship they entertain. Some have argued that mysticism is the essence of religion while other have considered it an element of religion. We suggest that the relationship between religion and mysticism must be assessed by the study of their nature. In the current article، we argue and demonstrate that mysticism is not against religion nor foreign to religion; it is not like religion، nor an element of religion، but rather is the esoteric dimension of religion. With this perspective، numerous questions and ambiguities related to the relationship of mysticism and religion are answered and their respective nature becomes clearer. Moreover، we also suggest a methodology for distinguishing between authentic and unauthentic forms of mysticism.

The emergence of Sufism and theosophy, and the arrival of mystical experiences and mystical education to the realm of language leads to the promotion of a specific language called mystical language. This language is divided into two types of language of explication and the language of implication. A mystic through his evolution achieves the thoughts, truths and experiences that their expression in the form of words, because of the nature of these kinds of knowledge, is not simply possible. But mystics utilizing the whole language capacities have transferred their own mystical perceptions with others in the limited shape of word and speech. Einal- Qozat Hamedani, the great mystic of the sixth century, as one of the leaders of the Islamic theosophy expresses his new interpretations and mystical enthusiasm through the precious works in this field. In this study we have attempted to analyse the points of view of this great mystic on language and discourse and then linguistically examine his works. The findings of the analysis show that Qazi Hamedani has benefited all the language capacities-the language of explication and implication and ideas to express his mystical experiences.