نشریه مطالعات معنوی
پیاپی 26 (پاییز و زمستان 1397)

The current research is about the relationship between spirituality and political power strategies. Therefore, this article examines this relationship in the form of three traditional, modern and postmodern discourses. In the traditional era, spirituality is not an independent and distinct reality of religions, and political power in this discourse has it’s perfectly legitimacy to apply the rules of religion. In the modern age, following the secularization processes, not only spirituality but also religions have lost their place as sources of action and the legitimacy of political power. Even under the modern formulation, militant secularism does not only eradicate religion from the political and social point of view, but also militant It as exemplified by the policy of communist governments towards religions. In the postmodern era, spiritual poverty has led to a social decline and psychological crisis on one hand, and it has become a concern for capitalism, production and accumulation of capital on the other hand. This has led power strategies to encourage and disseminate some spiritualties that are more in line with the form and purpose of political power.

The present paper examines foundations of desirable spirituality after identifying and clarifying five levels of spirituality; Human, philosophical, theological, mystical and desirable spirituality. This article emphasizes that desirable spirituality cannot be achieved without the achievement of philosophical, theological and mystical principles. The desirability of spirituality depends on the interactivity of education and its realization, as the interactivity of spirituality will be shaped in the light of interoperability of its philosophical, theological and mystical foundations. Therefore, the desirable spirituality is in which philosophy, theology, and mysticism are present with an interactive approach. Philosophy, theology, and mutual mysticism are basic components of incomplete or undesirable spirituality.

Abstract:New religious movements that have emerged in protest against Western modernity, include variety of tendencies. Despite the fact that many of the famous leaders of these movements, such as Ashou, Quillo and Castaneda, have opposed philosophy, they have been influenced by the new philosophies, especially the teachings of existentialism. Existentialist philosophy began officially in twentieth century by the publication of Kierkegaard's works. There are many teachings in this school related to human existence and life used by new religious movements in an Unreasonable way. This paper, without paying attention to the critical study of existentialism, describes teachings of this school, which we can see in works of some most famous leaders of new religious movements, namely, Ashou, Quillo and Carlos Castaneda. Also, the imperfect use of these leaders is explained in this paper.

The existence of the mystical approach in Judaism has been the subject of controversy among religious scholars but it seems that there are some evidences about mystical approach in the history of the Jewish, albeit with ups and downs in parts of history. The study of interpretations of Jewish scholars who seeks to explain the identity of Jewish mysticism is based on the reminder of the presence of God in the human heart and the ultimate goal of mysticism from their point of view is to achieve divine will. Three mystical styles of Merkava, Qabala, and Hasidism can be distinguished as three distinct and interchangeable styles in Jewish history. This paper, by examining Jewish authentic texts, addresses some shortcomings such as the belief in reincarnation, the belief in the penetration of God in creation, God's manifestation as a female being, the denial of Shari'a in the mystical teachings of Judaism, racism and the existence of anti-Semitism beliefs in the mystical tradition of Judaism such as the role of magic in conduct and mystical promotion, as well as the existence of self-contradictory beliefs about the role of angels in this mystical journey, has been mentioned as criticisms of Jewish mysticism.

Love is the fundamental essence of creation and the religious law that plays a Creative active role in the arch of descent and accomplishing active role in arch of climb. According to the wise men and theologians, God is "the subject of loving." in Islamic mysticism "Existence" is due to the "God's appearance", an epistemic truth that is importance to explain. The present paper is responsible for expressing the role of love in spiritual conduct based on the words of Fatima Zahra (PBUH). In spiritual conduct love is epistemologically responsible for creating knowledge and causing lightness. In this approach, Love is a rational-perceptual predisposing factor, and as a result it is the cause of inspirational science. The question of this article is, "What role does love play in spiritual behavior based on the words of Fatima Zahra (PBUH)?" Therefore, the present paper is responsible for analyzing and explaining the descriptive and recommendatory teachings of Fatima Zahra (PBUH) with the aim of showing the role of love in two cognitive and spiritual approaches. This paper is written in a narrative, descriptive-analytical method.

This paper, using rational-analytical method and comparison, addresses the position of self-knowledge in Islamic mysticism to achieve transcendental spirituality, and has referred to agree and disagree positions with new mysticisms on this issue. Self-Knowledge has been expressed in all schools, including divine and human, Islamic and new mysticism. Self-Knowledge is a common element between the two groups with the difference that Self-Knowledge in Islamic mysticism is only a way (not a goal) to achieve transcendent spirituality or the knowledge of God, but in new mysticisms, the purpose of it is worldly works such as inner peace and overcoming on anxieties. Another difference is the way to achieve deep concentration and self-esteem. In the experience of new spirituality, rituals and deeds have nothing to do with religion, but in Islamic mysticism, rituals and deeds are derived from religious orders, which themselves seek peace and rest, but these are not the goal. The goal is attainment of transcendent and divine spirituality. Hence, both groups are common in terms self-knowledge and contemplation, but they are different in terms of the path to self-knowledge and the ultimate goal.