نشریه اسلام و مطالعات معنویت
سال دوم شماره 2 (پیاپی 4، پاییز و زمستان 1402)

Spiritual intelligence is a relatively new and expanded concept in psychology, philosophy, and social sciences. Spiritual intelligence is known as the ability to understand and pursue meaning, purpose and deep values in life. Instead of focusing on cognitive abilities such as logic and solving problems, this type of intelligence focuses on trying to find meaning and connection with spiritual dimensions in life. In other words, spiritual intelligence deals with deep questions such as the meaning of life, relationships with others, personal values and spiritual matters. Religious texts, especially the prayers of Sahifa Sajjadiyeh, have a lot of potential to strengthen and benefit from spiritual intelligence in important issues of life. Considering the importance of this issue, in this research, in a qualitative study, the components of spiritual intelligence and its conceptual model were analyzed using the theme analysis method, and six comprehensive themes were obtained including self-reflection, motivation and intention, option and choice, activity, pragmatic worship and acceptance and flexibility. The conceptual model of spiritual intelligence in Sahifa shows that the awareness of oneself and the human environment is the starting point for the development of spiritual intelligence. Intention and motivation, strength and physical and mental ability of people in pursuing spiritual goals and performing actions related to them are considered as vital sources for advancing spiritual issues and personal growth. This component, along with the power of choice and action and considering service to others as worship, has an important effect on human actions, which in a continuum increases the power of acceptance and flexibility of man in facing the problems and obstacles of life.

By considering love in both the meaning of extreme loving and compassion, we can refer to "spiritual love" which is a transcendental, strong, comprehensive, unconditional love that leads to spiritual growth. The problem of this research is whether new or postmodern spiritualities use "spiritual love" in the same sense as authentic spiritualities, especially Islamic spirituality. The method of this article is to separate the position of proof, i.e., external realization, from the position of explanation, i.e., normative description. As a proof, it is revealed that "spiritual love" in novel spiritualities is a superficial and humanistic reading of its traditional high, noble and rare concept. Because they do not provide a solid and reasonable root for the existence and norm of unconditional love, and sometimes they relate it to the cliché of God worship so that the mother - God, inspires affection and love, and sometimes they associate it with free sex. As an explanation, since novel spiritualities are human-centered, in accordance with the culture of modernity and postmodernity, and religions reject it in its traditional sense, they are naturally unable to provide practical context for the realization of love in the existence of human beings.

Living in the present and living at the moment have turned into goals of today's man. These goals are also used with the "mindfulness" technique, which originated from Buddhist teachings, in therapy, career success, and finding meaning in life. The question of this article is that, is this experience an enlightening experience and can it bring moral and spiritual growth for a person? In addition, does this experience, like similar experiences in Islamic mysticism (for example, the experience of the presence of the heart) take place in interaction with God and with the assumption of His presence, or is it only a matter of the mind and does not have a theological meaning? To deal with this issue, the present article starts a case study and through the method of qualitative content analysis, it analyzes the animation called soul, whose main message is "mindfulness" for finding meaning, and then with the help of the topics of mystical philosophy, especially the views of Richard Jones, analyzes this type of mindfulness and tries to answer the questions of the discussion. The finding of the present article suggests that "mindfulness" in the spirituality of the new age, which is also depicted in this animation, does not have a theological content. In addition, it does not bring cognitive and moral achievements and only brings good mood which is caused by reducing the mental sensitivity towards the past and future.

It is very important to explain the mystical and philosophical ontology of love and death by God, which shows the ultimate perfection and the end of the ascension of the lover. The purpose of this research is to explain the relationship between love and mortality in the works of Mulla Sadra and Ain al- Quzat Hamedani, and seeks to find out whether the relationship between love and the beloved remains in death, or whether love and death are mutually exclusive. This research, with the comparative analytical method and the use of library data, deals with the comparative comparison and analysis of the thoughts of Mulla Sadra and Ain al-Quzat Hamedani as two representatives of philosophy and mysticism. The death of a lover means becoming righteous and losing egotism. Death is the problem of love, and in the position of death, which is the ultimate love and a higher position than it, there is no duality of lover and beloved. Although the examination and analysis of common thoughts and themes shows the alignment of the views of these two scholars regarding the explanation of the relationship between love and death, but by comparing their views carefully, it is possible to comment on the superiority of Mulla Sadra's explanation. While accepting the correct mystical explanations, he provides a more detailed and deeper analysis of the relationship between love and death by benefiting from his ruling bases, such as the physicality of occurrence and the spirituality of the survival of the soul, the substance theory, the unity of the wise and the reasonable.He considered the death of the lover as the meaning of existential annihilation and the essential change of the natural determination to the right determination.

Armstrong's and Gyatso's views are based on religious teachings and providing a spiritual idea to solve social crises and achieve happiness. This article aims to evaluate this approach under the title “spiritual lifeworld” and the question is, what are the shortcomings of their analysis of the lifeworld as a comprehensive approach to achieve happiness? Therefore, they pay attention to common issues such as paying attention to global challenges, extracting from religion and not committing to religion. However, Armstrong emphasizes living in the light of "compassion" and Gyatso emphasizes living in the light of "joy". Both of them, regarding spiritual lifeworld, believe that compassion or joy is the purpose of happiness. However, their occurrence faces at least two problems. First, in referring to religious beliefs - in proving their thoughts - they misunderstand the truth of religion. Second, their definition of happiness is incomplete, because they do not pay attention to all aspects of happiness. In their thought, happiness is reduced to ideals in worldly life or is limited to presenting positive and hopeful views against difficult life conditions. In fact, they limit happiness to social crises and neglect other human possibilities and goals.

Discussions over spiritual states and experiences trace back to traditions and religions around the world. In the tradition of Islamic thought and spirituality, Muslim mystics have dealt with this issue with terms such as inner states, discovery and intuition, revelation and inspiration. In the past years, spiritual experience as one of the human states and behaviors has received the special attention of psychologists, neuroscientists and spiritual researchers. One of these people is Dawson Church, who in recent years has proposed the term "mystical brain" and is trying to make spiritual experiences seem secular and limit them to a series of psychological and physical states. The present study, which has been carried out via documentary method, seeks to answer this question, what is the relationship between this view of spiritual experiences and the view of Islamic spirituality? The findings of the study suggest that there is a fundamental difference between the two mentioned views on spiritual experience in at least 5 areas, which are semantic, ontological, anthropological, teleological and methodological.