نشریه حکمت اسرا
سال پنجم شماره 1 (پیاپی 15، بهار 1392)

Establishing an association between unity (of existence) and multiplicity (of essences) is one of the important challenges mystics are faced with. Advocating a sole being while rejecting the existence of others beings makes the impression that in mysticism the external existences are nothing but naught and nil. Regarding the mystic’s established principles in mystical ontology and relying on the genuine mystical sources, one can infer that the aforementioned impression does not conform to the reality. To prove this claim, we consider it necessary to first have a brief survey on the essentialist views of some other schools of thought, and secondly explain the pure being(The Real One, Haqq) according to the mystically ontological viewpoint. Then, in a lower degree, modes and affairs, that is to say Divine Names, and the mediating link among mere existence, inner-realities and essences are introduced. And finally, the link and relationship between inner-realities and essences (eternal entities) with the absolute being are detailed. It is at last concluded that Muslim mystics, with their own special principles, approve of essentialism in a unique interpretation; so that, this essentialism is both in accordance with the Divinity’s being the pure one (personal unity of existence), and in line with the requirements of mystical viewpoints. Through a meticulous explanation of the Being, mystics believe that inner-realities have actuality and are not considered naught and nil.

Scientology is one of the novel pseudo-mysticisms developed on the basis of the science of mental health or Dianetics. Dianetics refers to probing into a part of human mind named Teraincagnita, which has been unknown so far. This school of thought was founded by the American writer L. Ronald Hubbard (1911-1986). Hubbard’s thoughts, along with the teachings of the school, were mainly propagated by means of his works throughout the world and reached many parts of the world rapidly. Accordingly, it is considered the official religion in over fifty countries in the world. This doctrine is among the most contentious emergent-mysticisms in the world. According to this religion, the only cure for treating mental sufferings and reaching well-being is dianetics. Hubbard claims to have discovered an unknown territory in human mind on which are stored the whole experiences and events of man during his lifetime. One part of Teraincagnita, known as bang engram, is a storing zone of man’s all physical and emotional sufferings during his lifetime while no information of it is either forgotten or lost. On the other hand, all these physical and emotional sufferings can harm individuals again unless they are treated and quit via dianetics psychotherapy. This school of thought claims that engrams (sufferings and impurities in a scientological sense) and even one engram in bang engram can bring about psychosomatic harms. Scientology claims that it knows the cure for these sufferings, can give human beings serenity and can be a substitute for scientific and practical plans of the other religious and non-religious schools of thought in this regard. Attracting scientific figures, writers and famous movie-stars all over the world, this school has by far been able to expand its range of activities and impressiveness. The present study seeks to briefly investigate its nature of formation, expansion, principles, the reasons of its popularity in the world and the critiques written on it.

Inspecting and analyzing the proofs of the existence of God comprises a significant portion of Sadr al Mote’allehin’s concerns and efforts in theological discussions. Evaluating these proofs based on different criteria is from among his praiseworthy efforts, which has also received less attention. The present article will firstly point to the titles of these proofs and explain Molla sadra’s classification of them, and secondly will introduce the criteria of the evaluation of the proofs. Then, the most significant criteria, which are the ones proposed in the science of logic based on which the proofs of God’s existence are divided into the ‘’quiatic’’ proof, ‘’absolute quiatic’’ and ‘’evidence’’ proof, are explained and their documentations are mentioned. Afterwards, it will be indicated that regarding logical criteria, the cognitive (knowledge-related) value of the proof of the righteous is no different from that of the other proofs of God’s existence.

The present study seeks to investigate the issue of the relationship of Will and Devine Action according to the views of Islamic philosophers. Hence, it first explains the two terms Will and Devine Action lexically and conceptually; then, it deals with Devine Action through the eyes of Abu Nasr Farabi and Avicenna, presenting their arguments for the originality of Divine Action. Afterwards, Sheikhe Ishraq’s views, along with his notion of Ishraqi (illuminatory) Action, are dealt with. Then, we proceed to examine Sadr al Motaallehin’s viewpoints, detailing various aspects of Existential Action. Finally, we inspect Sadr al Motaallehin’s views in the eyes of recent Motealleh philosophers (theosophers) extended to the present age; investigate the late Allameh Tabatabaee’s standpoints on Divine Will; and explicate the theological views of Imamiyyah on Devine Will and Action. In conclusion, summing up all aforementioned views, we have investigated the genealogy and etiology of the differences of opinions.

Two mystical paths have been explained in books of mysticism: Ibn-e-Arabi’s ‘’special-mode path (of gnosis)’’ and ‘’Shettar’’ path. As the uppermost path of gnosis, Shettar path has occasionally been considered the same as ‘’special-mode’’ path. In the present study, the special-mode path, as an immediate one between God and His servants through eternal essence, is compared with Shettar path, as love path. Then, enumerating the traits of either one, we have concluded that an identification of one with the other is not correct and that such identification was carried out by Kebrooyeh after they approved of Ibn-e-Arabi’s thoughts. Of course, one can easily render an ontological analysis of Shettar path by means of special-mode path.

Regarding the mystical method which is based on gnostic intuition and intuitive knowledge, the important duty of mysticism researchers and science philosophers is to deal with the nature of ‘’mystical visions’’ and answer the questions and doubts about this ‘’method’’ of obtaining the truth. From among such issues is the possibility of committing error in mystical visions. And in case of the likelihood of the error, the ‘’criteria’’ of the infallibility should be investigated. The present study seeks to present a critique on the theory of ‘’ the Infallibility of Mystical Visions’’ and, through inspecting and analyzing the views of the scholars in this field, prove the necessity of the existence of ‘’criterion’’ for mystical visions. It is obvious that although the necessity of the existence of criterion will be proved here, evaluation of these criteria and the extent of their efficiency enjoy different perspectives and branches which should be dealt with elsewhere.

The relationship between two issues of faith and suffering is of great importance among thinkers and different views, both inside-religious and outside-religious approaches, in this regard have been proposed. The importance of the issue of faith is mainly a matter of the relation between faith and felicity, to which ample emphasis has been attached in religious texts and traditions. In the domain of the exchange of opinions in this regard, mystics also, in their written works, have proposed mainly novel viewpoints based on their own intuition and mystical experiences. Among them, Molana Jalal al Din Mohhamad Balkhi, who is also from among the greatest Muslim mystics, starts his book, ‘’Mathnavi’’, with the issue of suffering, introducing faith as a cure for the deliverance from this suffering all over his works. Criticizing the macrocosmic approaches towards faith, he holds a microcosmic/beyond-rational, individualistic standpoint on the nature of the ideal and redemptive faith. And about the faith’s object of association, he holds a realistic viewpoint. Regarding the functions of faith, Mo’lana also envisages a direct relation between faith and felicity, and so he links his theory of felicity to the issue of faith.