Meister Eckhart is one of the Christian Mystics that Christian Orthodoxy and Catholic Church accused his thoughts in Medieval Ages and named him heretic. Most important themes that disparate the Theism of Eckhart from his Christian predecessors are belief to Godhead beyond God, Denial of possibility of Knowing God, Innovations about Trinity, belief to apophatic Theology and etc. He defended of his beliefs against this charges, but because of his interior tendency, the Theism of Eckhart is result of apophatic Theology of Dionysius and Neoplatonism and without Denial of Trinity; while accepting its function and essence in his preachers; regards Unity superior specialty of Godhead above existence and nothing.

The “ other” and the means of communication with it, constitute one of the important philosophical questions of our time. In the present paper, I shall try to revisit this problem according to the views of Johannes Eckhart, the medieval philosopher, and mystic, and in addition to investigating to development of the concept of the “ other” in mystical literature, I will demonstrate the ways in which his views can help to solve a contemporary inquiry. I will elucidate how Eckhart’ s conception of the “ self” , emphasizes the importance of the “ Other” in his thought. Then, after introducing the features and the two types of the “ Other” , namely real and imaginary, the type of communication with each of them will be discussed. What Eckhart is really concerned with is the communication with the “ Real Other” , i. e. the Godhead, which he deems impossible through philosophical knowledge and only achievable through mystical concepts such as love, detachment and becoming a child of God. In the end, we shall see how through identity with the Godhead, one comes to know himself and how the Godhead becomes the governor of his actions and his communication with “ Others” .

In this article, holy manifestations of sun,as the symbols of Godhead,have been taken into accunt,in three masterpieces of poetical literature: Ferdowis Shahnameh, Nizamis Khamseh, Atars Mantegh-Al,. Teyr,and at the same time,the various faces of sun holiness have been compared with myth of Iran with those of India, China, Egypt, Greece,...,and also with some religions of before Islam. The items discussed in this article are: Survey of sun as a symbol of Godhead, the charismatic sun,the structural similarity of sun and Simurggh, particularly in Mantegh-Al- Teyr. The process of ritual death of soul, and to die before corporeal death, by inspiration of down and sunset, mysteries of sun as the daily system of soul and its correspondance with it, tempo-measurements of myth and its contrasts with sunrise and sunset, and at last, the role of sun in determining the local limits of myth. All of these cases have been corresponded with some evidences of these aforementioned texts.

The term "negation of negation" is a description Meister Eckhart employs for the "hidden essence of divinity." Through a precise analysis of Eckhart's works, in which he addresses the concept of "negation of negation," it becomes clear that although Eckhart sometimes uses the term "the One"—borrowed from Neoplatonism—as synonymous with "negation of negation," his understanding of "the One" significantly differs from that in Neoplatonism. For Eckhart, "the One" is not only beyond "being" and beings, but also manifests as "negation of negation" throughout the world. Furthermore, a proper understanding of the concept of "negation of negation" can serve as the key to resolving many apparent contradictions in Eckhart's works or conflicting interpretations of his writings. One such contradiction is the issue of the relation of "being" to God. "Negation of negation" teaches us that, for Eckhart, "being" holds two distinct meanings: in one sense, attributing "being" to God is permissible—though not ideal—while in another sense, applying the term "being" to God is nothing but error and a deviation from the truth.

The feminine mysticism is a phenomenon that has flourished in Christianity more widespread than the other Abrahamic religions and the female’s purely sects and institutions appeared in it. It became the shelter for female Christian mystics. Mechthild of Magdeburg is one of these female mystics that preferred the mystical journey against the home, family, property and marriage and first be a beguine in the beguinage and last entered to the convent as a nun. She wrote the book named flowing light of the Godhead that reflects her mystical, philosophic, religious and moral opinions and sights; the work that herself was knowing as her intuition’s outcome. Her viewpoints have feminine literature and sometimes are feministic. Mechthild was seeing her date’s clerical of the church needy for reform and criticized that with sharp words that be followed her disfavor. By descriptive study of experiential, cognitional and ideological items, beside her biography, this paper attempts to know her thoughts and mystical journey.

The Holy Spirit is one of the angels which has an material entity but can be assimilated in the form of human individual and gives the message of God to the prophets. Some of his attributed functions like his ontological status or his epistemological and psychological role in the life of humanity are commonly accepted by the Muslim and Christian theologians. But some of his ascribed properties like being the third member of the Godhead or his role in the Baptism have been rejected by Muslim theologians. This Study tries to illustrate the issue in the light of Islamic and Christian texts and then to answer some controversial disputed questions about the Holy Spirit.

In this study, by examining the cause of tendency towards disbelief and atheism in contemporary world and comparative comparison between them, the subject of the nature of Godliness and Godhead in humans is examined to answer the question of why in the contemporary world, despite the spread of science and technology, Is it an achievement for atheism and an increase in the number of "theologians", and what is the solution out of it? The study of the verses of the Holy Quran and the traditions of the infallibles (a) shows that God is a fact and an outsider, not that which is made up of us and not what is perceived and the essence is the question of monotheism. Therefore, human beings must go beyond sensory perception to find the truth and pass away from blasphemy and atheism, and by contemplating in truth, to know God in the presence and intuition of science, and to rational reasoning with the proof of the existence of God.

Action and reaction of human soul in perception and intellection that is without doubt one of the most fundamental and oldest problems of philosophy goes by the name of active intellect in the philosophy of Aristotle. This designation in the history of Philosophy after Aristotle is interpreted from two points of view: natural and illuminative. The first view considers both active and passive intellect inherent in human soul, and like all creatures in natural world, it regards the evolutionary process of human spirit as coming out from the stage of passivity and receiving to the dimension of activity. By contrast, the second view allocates the passive aspect of intellect to human being and ascribes the active aspect to the order of Godhead this view regards the actuality of intellect as an emanation and divine illumination. In spite of a gap between the two views about the reference of intellect's activity, both views inevitably agree on this point that is beyond the will and power of human being and consequently speculative evolution of man's soul is an involuntary and deterministic matter. Contrary to these two customary exegesis, Islamic Peripatetic Philosophy of Farabi and Ibn Sina by ascribing the aspect of intellect's activity to two faculties that have come into being by a separative substance by the name of active intellect as well as intention and volition they succeed to propose a third view in the theory of active intellect that in spite of the assertion with the implication of the influence of a separative agent of the process of intellection, to explain the voluntariness and intentionality of speculative evolution of human soul.