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.

COMPARATIVE studies of MYSTICISM tries to compare mystical phenomena in different cultures in order to bring about a better understanding of these cultures and make an intercultural relation between them.This article classifies the sources of the study into the first hand, second hand and third hand sources, and differentiate the translated sources from exegeses. It reviews the difficulties of the COMPARATIVE method of research on MYSTICISM, like: unavailability of the first hand sources, misunderstanding of the original sources by the foreign researchers, and word by word translation of mystical terms. It also suggests some resolutions for dealing with such problems (e.g. functionalist approach).

The main elements of shamanism is ecstasy and intuition for matters such as healing and divination and the use of mysterious spells for national and sometimes individual interests, confronting enemies and communicating with supernatural beings; which are similar to Jewish MYSTICISM as well. The similarities between Jewish MYSTICISM and shamanism creates a good situation to understand and compare them. Jewish MYSTICISM is full of secrets subject to discovery and ecstasy and necessary preparations for having the honor of visiting, including "Merkabah", "Qabalah" and "Hasidism" and also the book "Ma’aseh Bereshit", the texts "Hekhalot" and the "Sword of Moses". It also has prescriptions of magical spells to achieve goals such as treatment and prediction, and harming to their enemies. Therefore, a shaman can be seen in Jewish mystics who use such a method to acquire the necessary transcendental techniques and skills for their national interests; yet the difference is that they consider themselves devoted to a more complex religion such as Judaism at the same time.

Most of the world’ s mystical schools strive to isolate the seekers and novices from the profane and mundane life and guide them to the real driving force of the world and the mysteries of the sacred world. Shamanism is one of these mystical schools that by its specific rituals and practices takes the seeker into a trance state and ecstatic unconsciousness, and through seeking help from the world of spirits and world of gods makes supernatural wonders take place. Shamanic rituals and customs bear a striking resemblance to Islamic Sufi customs; to the extent that some even believe that Islamic Sufism was influenced by Shamanism. In this study, the authors investigate some of these similarities, including the states of trance and ecstatic unconsciousness, the importance of music and stomp, soul flight and ascension of the seeker, magical flight, mystical austerity, performing supernatural wonders, and the issue of rebirth.

According to Jewish MYSTICISM and Islamic MYSTICISM, God Almighty has placed a mediator between himself and his creatures, who have common names in the sacred texts of both religions. One of them is "Wisdom". In this article, based on the COMPARATIVE method, the concept of "wisdom" in Jewish MYSTICISM and Islam is analyzed. The most important innovation of this research is to prove the hypothesis that although in Judaism "hesed" and love are the life-giving principles and in Islamic MYSTICISM the movement of love has the same role, but in both MYSTICISMs, before the divine love that has manifested manifestations. Wisdom has played a role. Therefore, the theological doubt that if God is always loving and at the same time capable, then he should have creation from eternity, is answered in Qabalah MYSTICISM and Islamic MYSTICISM in such a way that God, prior to intrinsic love, is wise and is His wisdom. Which pours out his love.

MYSTICISM of Qadiriyya and Hindu MYSTICISM are originated from two completely separated schools but there are many common aspects between these two doctrines. Qadiriyya is among mystical tariqas in Islam which is attributed to Sheikh Abdul Qadir Gilani (1078-1166) and is impressed by Hindu doctrine in some traditions and customs. Among the philosophical schools in India, the existing customs and rituals such as annihilation with salvation, dhikr with achapai and meditation with yoga have been applied in the Qadiriyya way. What are the similarities between the MYSTICISM of Hindu religions and the Qadiriyya sect, and how did this sect enter the Indian subcontinent by disciples throughout history? The result of this research is that hearing and yoga are both forms of worship to honor the gods and achieve peace and freedom from worldly suffering, and Hindu ascetics, like the Qadiriyya dervishes, purify the soul by intuition, which is called ajapai. Also, their ceremonies are held in Qadiriyah by receiving the cloak, which is the secret of accepting the disciple. It was in the course of historical research that made the process of study difficult for researchers. Lack of research in the field of historical research made it difficult for researchers in present article, so we decided to study these two mystics in our historical path with a descriptive, analytical method.

Islam and Judaism have mutal aspects, out of which is "heaven" or "arsh" in Arabic. In the present study, similarities and differences about that are explored. The subject has been clarified by Islamic and Jewish mystics.In the Islamic literature, it is believed that heaven is the heart of the believers and God dominance is on this heaven. It also indicates that the heart of a perfect man is the heaven (arsh) of God. There are several meanings for "heaven" in Quran including: throne, God place on divine place that has been based on water. According to Merkabah, which is the oldest version of Jewish MYSTICISM, the soul (mind) in returning to its origin, should pass through seven heavens or seven castles or skies, the divine intuition has be attained for mystic. The follower, in seeking Lord, should walk in the royal doorways and mystic chambers.He, then, is eager to enter heaven castles of Angles, should quickly and continuously say Psalm, spiritual prayers and hymn. Sometimes, in Jewish texts, we see that God is described as human and is personified.

Due to the high position of the doctrine of resurrection in religious texts, Muslim thinkers have investigated and analyzed the question of resurrection from an ontological view or for the purpose of proving or defending the religious doctrines. Resting on creation principles, some theologians and philosophers believe that resurrection is either corporeal or spiritual. But, like most Muslim thinkers, mystics consider this restriction as in complete, and believe in its corporeal and spiritual property. In presenting and expounding this view, mystics keep aloof from other thinkers. They adhere to such principles like the order of manifestation, the reality of man, death and resurrection. In stressing the differences between the variant emanations of Judgment day, they hold that man will not necessarily be resurrected in a natural and elemental body, and that in the dwelling place of Paradise and Hell, the dwellers of Hell have a natural and elemental bodies and the dwellers of Paradise have natural and gentle bodies.

The secret why God has named the prophets, spirits, and creatures as ‘Kalameh’ depends on understanding the how of making the material with, in, and from the existence is related. God has called the creative impact as ‘word’ so that He states that “my words to whatever I desire are that if I say ‘be’ it will be created instantly”. Then, if there is something intermediary between the subjective act of God and the creature happening it is just word. But if the action of God is His nature so that there is nothing in between His nature and the object, the action is called ‘Kalam’ and the one created out of this action is called ‘Kalameh’. That is why creatures are called ‘Kalamat’, thus they are create out of the creation word of ‘be’. In the holy Koran too there is an indication of God’s word and the Jesus. If it is true that the words made by human beings are those from his soul then one can say that the existing words are the outward manifestation of the compassionate spirit. In a sense that, the compassionate God makes words and the overall universe come to existence.

In this article I have compared The Little Prince written by Saint Exupery with Islamic MYSTICISM. At first glance it may be seemed that they are not compatible, but after a deep reflection about both of them and a comparison between their details, the results are wonderful. In the writer's opinion the similarities between the two subjects of discussion are rooted in coincidence of ideas and in Exupery's truth-seeking nature and not necessarily in his acquaintance with the Islamic MYSTICISM. A lot of instances of these mystical concepts such as divinely inspired knowledge, submission to divinely will, satisfaction, contentment, insight, asceticism, spiritual guide, bewilderment etc. can be discerned in an aparently childlike story.That the storyteller chooses children's language is due to their heart purity or the meeting of the pilot with the prince is a reminder of the sufi's unexpected meetings. The pilot's presence in a desert is a symbol of bewilderment and the prince's help to the pilot is like the rescue coming from the spiritual guide (pirs or Khizr). The prince's vague and allegorical speech is like the pirs' ambiguous speeches and their secret keeping. Those who have limited themselves in their little stars are symbols of the worldly-minded people.The little prince's asking snake to sting him is a reminder of volutary death and his return to the star from which he has come is a symbol of man's final return to his origin.