نشریه مطالعات معنوی
پیاپی 10 (زمستان 1392)

According to the Holy Quran, there is a difference hierarchy between Muslims according to the degree of faith and good works. According to the Holy Quran there are two general kinds of religious life: Spiritual life and ordinary faithfully life based on the Quran. The ordinary Faithfull life is a life without a purpose of conscious journey to meet with God. This article tries to show that according to Holy Quran, there is a level of religious life that its main feature is to have a consciousness move to the meeting with God. Some verses of the Holy Quran has spoken about some paths towards God, suggesting that migration to God according to the Quran is the special point that make Spiritual life difference from ordinary faithfully life. The Holy Quran has also expressed the general ways of this motion. The battle with self and love of God's family are Among these ways.

Nihilism and meaninglessness of modern life, has created a new chapter in the modern literature and science. This problem has caused contemporary people to question the meaning of life, go back and take more attention to it. Nowadays the meaninglessness of modern life, even in the range of scientific and cultural elite, has been pervasive and it shows that we must pay more attention to these issues. Since the meaning of life is associated with various areas and it is impossible to understand and surround all aspects of life, we have to refer to the teachings of religion, achieving to qualified questions and answers of it. In this paper, the principles and foundations of the meaning of life in the Quran, relying on the ideas of Ayatollah Javadi Amoli are discussed.

Spirituality is defined by having Faith to the invisible world, believing in Allah, observing the divine moral principle and also divine laws that can be shown in five connections: 1. Man's relationship with God; 2. Man's relationship with himself, 3. The relationship between man and society; 4. human relationship with the world; 5. relationship of developed man with the perfect man. Spirituality will be realized in the form of praying to popular devotion to God, wisdom, love, obedience and compatibility with perfect man in spoken - behavioral, and divine – human process. The question of this paper is about spiritual conduct in various fields and its unique role to the comprehensive development, which is based on Islamic spirituality and hypothesis of perfection which is an efficient element in all areas of life.

New Religious Movements are some groups or social movements that appear after 1800s based on instrumental rationality, humanistic and secular readings of moral and Spiritual teachings, claiming a new idea, and easy to bring happiness to the contemporary man. These groups have some common characteristics, the most important of them are: the charismatic leader with a unique message, demanding obedience from followers, personal spirituality, deriving from the teachings of other religions and faiths by a general criticism to them, trying to provide accurate and clearer understanding or reading of reality, being more sensitive and having insecurity in the foundations of knowledge, having a big difference with conventional traditions, commitment to an special lifestyle and distinction between insiders and outsiders. This paper attempts at first to study some new and controversial issue of religious movements and their dynamics activities. In this position briefly some instances including suicide, murder, deception and corruption, creating a social divide and destroy the family, discrimination and sexual abuse, anti-social customs and laws will be discussed. In fact, regardless of fanfare and controversy in the media, always true examples of activities can be noted in these abnormal movements; Unconventional activities and practices that are often faced with a wave of social sensitivity.

New Religious movements are emerging phenomena that are trying to change inherent, intrinsic, immutable and eternal concepts in the mystical religions and faiths from their meaning to other perspectives and concepts to a specific religious tradition or even half a particular religious traditions. One of the concepts and issues is human, because according to Abrahamic religions, God has created human alike whit himself and on the one hand. On the other hand, human is one of the most damageable subjects in monotheistic religions, because the anthropology of New Religious movements and its basis provides some new premises for the anthropology. So maybe by limiting the discussion to the only one religious traditions and mystical dispositions refers to that religious tradition, will make the possible argument to prove the claim that we have asserted above. This article has written according to Islam and Islamic mysticism specially the mystical viewpoints of Ibn Arabi, tries to show characteristics of mystical Anthropology of this religion. In general, we will compare mystical Anthropology in Islam emphasizing on Ibn Arabi's viewpoints with one of the emerging religious schools which is the human potential movement to show some psychological and spiritual deviations or digressions of this movement.

The spread of new media as a part of cultural globalization has some various changes in some different realms. Religion is one of these areas that are most vulnerable to these changes. In this context, the main question is, what impact has the spread of new media, on the role of religion? According to documentary evidence and findings of descriptive analysis way, we will show that although the cultural globalization and new media have some negative consequences, but they are promoters of Islamic union and make them near to each other. We claim in this paper that the process of cultural globalization and the spread of new media unavoidable and despite the challenges and crises that is associated with the management of the West imperialist, it provides opportunities to Muslims Convergence. Use of this space and facilities in globalization will promote the strength and the unity of Islam. In this regard, the study hypothesis was formulated: " new Media by some features such as speed of learning, where the presence, concurrency, and making clear provide some opportunities to expand Islam and advertise or enhance the Islamic values On the one hand, and on the other hand rejected the criticism and attacks - and negative publicity which globalization provides.