MYSTICISM STUDIES
Year:2009 | Volume:- | Issue:8|Papers Count:9

In his Masnavi, Jalaluddin Rumi writes about a marvelous Shaykh who could walk in the desert at night and see things in the dark. This Shaykh was the 3rd/9th Century mystic Abu ¢A bdullah al-Maghribi whose biography is found in different hagiographies, including the Thdhkirat al-aulia of Fariduddin Att ar of Nishapur. Maghribi was a vegetarian and lived a long life (over 120 years). Some of his stories and teachings have reached us through his famous disciple and student Ibrahim b. Shayb an of Qermisin. Among his sayings is a statement which reminds us of the famous saying of Plotinus with which he ends the Enneads: "The flight of the alone to the Alone."

Mysticism and its associated methods have been the subject of interest in the study of human potentials from the psychological point of view. Different schools of thoughts in the field have tried to interpret mystical approaches based on their own understandings, theory and teaching methods. In this article, direction and origin of these interpretations, and development of the latest positions taken by these schools of thoughts has been reviewed. In these regards, from denial of the above experiences from Freud doctrine, to the role of archetypes and exogenous factors from Jung school of thoughts, and the impact of social factors from Maslow and Rogers, as well as, the latest development in neurological sciences and biochemical functioning of the brain, have been discussed. Also, interacting factors which encourage mystical behaviour have been addressed briefly.

This paper intends to describe the aspect of Audience-based approach of Rumi's didactic method in Mathnawi with rhetorical and pragmatic criticism. This aspect has been effective in the genesis of social propositions in this text.In this article, at first, we have described the general structure of Mathnawi and Rumi’s audience-based approach, and in that, we have studied Rumi' s oratorical and didactic pattern, tale-based structure of Mathnawi, and his viewpoint on the tale element. Then we have shown the application of his audience-based approach in the genetic study of facetious and popular tales of Mathnavi.The conclusion of work shown that the basic cause is the genesis of facetious and popular tales and statements in Mathnavi, the audience-based approach of Rumi, and to take into consideration this social approach, can be effective and valuable in the description and reception of statement of Mathnawi and its dominant discourse.

Ghazzali is one of the greatest exceptional scholars in the history of Islamic civihization. He has had various experiences but finally turned out to be a sufi. His works in Suffism are each manifestations of man ’s innate journey arrived at through Quran an traditions. His two works of interpretation Meshkat Al-Anwar on Noor 35 (Holy Quran) and Jawaher Al- Quran are specially noteworthy.A part from common superficial interpretations, he has also extensively used the technique of Ta’wil in his works. About the origin of the Holy Quranic implications. To him the secrets of Quran can be revealed only to those who have developed the prerequisite wisdom and made a balance between the tangible and the logical.

One of the world characteristics which had prominent role in revive and cultural richness of Islamic world and Iran and even the human culture, was the Jalaluddin Mohammed Balkhi renowned to Rumi, which due to his ulttrneces of words and great influence on Persian culture and literature, he is one of the rare forebears of humanity, that with glance to mysticism and wisdom experience, were intermingle the religion and religion wisdom with the spiritual order and meeting with super ego and the metaphysical worlds. Due to tranquility and immortal peace, deep respect to the religions and different thoughts, deep wisdom to divine books, exact knowledge of human nature and human needs, human release perturbation (problem) from blights and pains barriers and more important of all reach to wisdom philosophic position which in one hand think about exalted of soul and on the other hand attention to making world mind more thoughtful, reach to the position that in his works collection explained and analysis the reasons and barriers of human spiritual peace. He pointed unstable and improper human shelters as trance and self forgetfulness, extra norm prudence’s, occupied to self and egoism, fame and prestige, work and occupation, and on these base he emphasis on religion essence and prosperity and loftiness of human soul and strength his knowledge to calamity collection that he indicate there are potentially treated and limited human soul. This article besides consideration and pathology of these calamities and crises will try to clarify of Molavie view about these crises.

There is a few mystical works in Persian literature, the authors of which have mentioned into them the foundations of mysticism definitely. These terms can be inferred from mystical and sufical works: “purification, devotion, mystical experience, annihilation, conservation of essence, mystical behaviour, rapture, love, poverty, mystical state, unity of existence, knowledge, Sheykh guidance, religious traditions, Qur’an, holding the beloved mysteries”.The foundations of mysticism, apart from any religious, nationalistic & conditions, can be studied in three point of view: 1. philosophical mys. 2. sufical mys. 3. poetical mys. On the basis of human mystical experiences, we believe that the foundations of mysticism are: The existence of God (the light of lights)  ® the manifestation and appearance of the Supreme Being ® the motion of mystic’s soul ® The annihilation or unity of mystic’s soul with the Supreme Being.

In the first couplets of the second chapter of Mathnawi, a contradiction and dispersion exists in the surface of couplets. Most of Mathnawi's commentators, because of mentioning Hosam al-din's name, have commented these couplets by a historical approacch. This historical commentary, not only doesn’t remove the contradiction, but also strengthen it. While, if we think of Hosm al-din as a symbol and interpret it as inner meaning Mathnawi, the contradiction is removed. Although, the couplets ambiguity remains to a certain extent.

Certainly, Gnosis and sufism- for its ethical values – is of the richest schools which play the most important role in communication of religion implicit message. The scope of the impacts and influence by mystical thoughts in Islamic community is to the extend that nobody can ignore it. As the words can not express mystics intuitional concepts (abstract concepts) and as Rumi says" The words can not express the meaning in any time", to remove such shortcoming, there is no alternative except using art skills and capabilities of a poettical language. So most of the mystics use languagerelated tools such as simile, figure, ambiguity and symbol to express their own personal experiences. To do so, manipulation of color terminologies symbol for characterization of spiritual affections and personal conceptions, although not considered so much, is considerable. This paper deals whit the role played by color symbolism for expressing mystics spiritual states and personal experiences hopefully to develop the attitude of the readers for carefully selection of words by mystics or help them discover the secrets of the words in mysticism related works.