The present article criticizes the book “ Phenomenology and MYSTICISM” by Anthony J. Steinbock. The writer has tried to identify religious and mystical experiences by the use of phenomenological’ s style and helping from concepts such as “ evidence” , “ phenomenological’ s reduction” and “ intention” . Steinbock’ s main concern is to consider the reaction between the phenomenology and theology to make a connection and relation among the vast range of religious beliefs with philosophical problems such as “ evidence” , “ selfhood” , and “ otherness” . Lack of stability in his point of view, inability in sufficient analysis, contradiction in terms, etc. weaken his attitude in this book. Furthermore, this book contains problems in content and writing considered as a serious downsides of the book.

Runing away of good-name and praising of bad-name and public disgrace, is one of the characteristics of libertine school and AMATORY MYSTICISM which is emphasized in sayings of mystics, works of poets and behaviour of libertines. The cloth of famousness, is a troublefull finding which splashes the dye of hypocrisy and sham on the stature of worship and devotion and covers the face of sincerity and honesty. Therefore, the fight with such a characteristics, always has been one of the mental disturbances of the real mystics and truth finders. They always have shown the various ways of breaking jar of name and shame, self-respect and dignity. Showing these ways and pointing to the cause and signs of these pests, in the form of tales, examples and poems have come in the works of mystics particularly Attar, Moulana and Abusaid-Abulkheir which will be discussed in this article.

Love and avenge of the god-mother for the child is the theme of several AMATORY fictional pieces in Persian literature. Among them two literary works of Siavash and Soudabeh as well as Vamegh and Azra picturize different recitations of love with the two themes. Soudabeh’ s love for Siavash has a tragic aspect and the wandered Vamegh who was left away from the father’ s house by his god-mother after passing numerous hardships that he could not reach Azra led to obscurity of his destiny. What are the similarities and differences in symbols for love and epics in these two literary pieces, and what would they narrate? Research findings which have been gathered by descriptive approach and through library research and applying Teon Von Dayek’ s approach for critical discourse analyses show that love in a curtain for discourse rivalries as well as inter-discourse matters in these two literary works. However, the difference is that in the story of Siavash and Soudabeh, love is a non-sacred concept and was applied as a means of betrayal for accomplishing personal desires which showed the rivalry between Iranian collective unconsciousness with Turanians and Hamavaran and the issue is hidden. However, in Vamegh and Azra literary work, love is a sacred effort for breaking so-called moral paradigms which govern people’ s minds. In other words, in Siavash and Soudabeh’ ’ story, womanly inclinations which are not congruent with cultural beliefs, are being destroyed and it leads to the death of lover and beloved which enforces out of discourse rivalries. However, Vamegh and Azra reflects a legitimate personal desire which has friction with absolute social constructions, and sometimes it defeats them to reach the loved one. But the fortune obscures these two persons’ destiny in the original Greek story as well as the oldest version of it means Masnavi of Onsori.

Human civilization has led to the current crisis, one of them, the crisis of spirituality and the neglect of human relationship with God, and the proud man of scientific achievements, has devoted all his efforts to work, capital and prosperity. Now, after five centuries, he has realized that material well-being can not calm him, and he has turned to ancient and emerging MYSTICISM, including Hindus, Buddhists, Indians and. . . to fill this vacuum. This article seeks to find that by analytical, rational and comparative method, the study of Islamic MYSTICISM and emerging MYSTICISM and adapted to the view of the rivals who expressed the theory of objectivity and contradiction, and the aspect They express their differences and similarities, and in the context of their common interests, they seek to heal the psychic and beautiful sufferings of seeing the world and tolerance of everything and peace and talk of love and joy and peace, but the subtlety Neither the nature of the escape, the orbital task instead of the inertia, the response to the basic needs of man instead of the animal's needs, rationalism instead of anti-rationalism, truth-seeking instead of superstition, Zaat of Islamic MYSTICISM is comparable to the emerging MYSTICISM.

Islamic MYSTICISM, thanks to the support of the rich Islamic culture, gradually developed into the most parts of the Middle East from the second century onward and encompassed the cultural, social, political, and literary aspects of the society. Studying the literature of the past, especially those of the sixth century onward, it’s very rare to find a literary work that is not influenced by Islamic MYSTICISM. Lessening the religious dogmatism, promoting open-mindedness and bearing, trying to approximate religions, disregarding the seductive attractions of the world, and suchlike made the Iranian Islamic MYSTICISM met the interest of the particular and the general. In some cases, misconducting behaviors of fakery mystics had the general public contest the MYSTICISM. This study focuses on MYSTICISM and fake MYSTICISM among folklore culture by considering words, expressions, adages, and anecdotes. The role of MYSTICISM in spurring the masses in the struggle against the oppressors as the positive effects of MYSTICISM on folklore culture has been surveyed; fake MYSTICISM and anti-MYSTICISM factors are also investigated. The results of this research will help us better understand the Islamic MYSTICISM and its manifestations in folklore culture.

Romantic (loving) MYSTICISM changes the relationship between God and human being from the relationship between king and peasant and even the relationship between worshiper and deity to lover and beloved or beloved and lover, therefore, this is the best exhibition of human being-God relationship.According to this mystical approach, human is the lover and the beloved of God that suddenly as the same time that the human is the beloved becomes lover with the help of divine love during a tremendous experience and in a special moment.Pantheistic MYSTICISM is a type that is related to the experience of unity and it claims that during this experience the mystic pays attention to nothing except God and pays attention only to God.In this mystical school, the dualism between creator and creature has been mentioned; So Romantic (loving) MYSTICISM can be added to this school.Pantheistic MYSTICISM is also a MYSTICISM that claims the mystic during the mystical experience achieves a knowledge about unity between creator and creature and the mystic understands that although, dualism has been happened between God and other creatures but this dualism is not a basic matter, So in this essay the romantic aptitude of pantheistic MYSTICISM has been approved and then with the use of two reasons, that one of them is based on reality and the other one is based on reason, this claim that says “The unity between pantheistic MYSTICISM and romantic (loving) MYSTICISM does not exist” is rejected.

Mystics have always asserted that their intuitionive and inner experiences are not conversational. The problem is why they can not express their experiences? Is this for any especiality in them or for any root incompleteness in the nature of language? What Stace has asserted for answering to these questions is that such ineffability is for mystical experiences are not logical but they are paradoxical, yet the language is founded upon logical rules and laws. But Ibn-e Arabi has another theory for explaning that ineffability of mystical experiences.I have compared these two views with other views in the matter and have shown that Ibn-e Arabis view is seem to be better than others to explane such ineffability.

In his surroundings, man deals with the names of people, places, animals, plants, things, … for most of which, he has no idea as to the origin of their nomination. One of the questions, occupying the curious mind of man, is to find the actual relationship between the signifier and the signified.Nomenclature is widely used in literature especially in Gnostic texts. Due to their individual viewpoints, poets and Gnostics look around themselves differently which leads to a unique sense of creativity in the process of mystical nomination. Recognizing different ways of nomination helps understand Gnostic texts. For this reason, this study focuses on two questions: the sources of nomination for Gnostic texts, and how the Gnostics benefitted from nomination devices in expressing the ideal Gnostic meanings.

MYSTICISM is a special lifestyle in which the relationship between the Lord and the servant or the creator and the creature is made possible by walking in certain mystical and spiritual paths. In the Islamic culture, MYSTICISM, as mental and cordial acquisition, is a means of attaining the truth through revelations and self-purification. There is enough historical evidence that MYSTICISM which is based on religious attitudes has been practiced by both sexes, it is, hence, unreasonable to ignore the role of ladies in that regard.In patriarchal societies, females with quite limited presence in social, economic, religious, and political arenas had a marginal role to play and many difficulties to enter the circle of mystics. They finally, however, managed to find their way in and even to surpass males.The present article aims at female mystics in the history and how they got to enter mystics. It is concluded that a number of factors are there to account for this. The most important one is family relationships. In the early era of MYSTICISM, females attended monasteries as eager auditors. They served mystics and supported monasteries by raising charity to meet their expenses. In some sects, they would just attend sermons and make quotation. Little by little, however, they took steps in mystical development and began to train pupils, give sermons, manage monasteries, hold sufi-dance (Sama) ceremonies, set up solidarity organizations for the sake of cooperation, and the like. Some of those females even get to be divine patrons. The difference between attitudes held by lady-mystics seem to be due to the difference between the ways and manners they adapt to practice MYSTICISM.