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.

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.

The idea of guardianship is in an indispensible relationship with the theory of perfect man in MYSTICISM, because for mystics human being is comprehensive in the total universal order and builds up the ultimate reflection of divine attributes.Of course, this fact is embedded within the whole human beings in a concealed and unknown way, and every mankind holds the overall the perfect divine manifestations out of which it is only cognitivity and guardianship followers who are deserved to have the attributes actively.Elder mystics believe that guardianship constitutes prophetic mission and prophetic mission in turn makes up the apparent guardianship. In other words, it is by the manifestation of guardianship in the intuitive universe and the source of existence that prophetic mission is constituted, so is caliphate the product of guardianship. In addition, one of the most important points in terms of guardianship, especially in the eyes of mystics, is the "final guardianship" that is still the battle field for the experts and enthusiasts of MYSTICISM.The writer tries in addition to briefly indicate the approach devised by a group of pseudo mystics toward guardianship, explaining the facts of guardianship in MYSTICISM and its relation with prophetic mission, study the attitudes of cognition followers according to some religious verses and traditions, especially Imam Khomeini and Ibn Arabi who have achieved the acme of revelation and spiritual diligence and spirituality of the self, and later makes the conclusion out of their mystical ideas as much as possible.

Khaghani's poems had not been investigated for a long time because of their special style. Fortunately, the poems of this great poet have been studied from different points of view. However, the contents of his poems have not been examined accordingly. One of the points that should be considered is the investigation of Khaghan' s position in the field of MYSTICISM and knowledge. The goal of this article is to shed some light on these issues.

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.

The Word “yoga” enjoys a great prestige value. It is frequently associated with the acquisition and exhibition of supernatural forces. Yoga is commonly regarded as a form of “ancient art which is combined with a set of religious beliefs and a strange, mysterious, and practical discipline. To the orthodox Hindu mind, it represents something very high, beyond the ken of the man on the street- indeed, something very auspicious and to be achieved only by virtue gathered over many past lives. It is amazing fact that, even in the land of yoga, superstitious and fanciful notions of the subject seem to have wide currency. The philosophy of yoga is perhaps one of the least known of its aspects. The reasons for this profound ignorance are not far to seek.

Zorvanism was one of the common religions in ancient Iran. Considering Ahuramazda and Ahriman, some Iranian came to the conclusion that zorvan was their father in heavens. This idea came to Islamic Iran too, because in the Arabic proveb” time is a sharp sword” one can see the effect of time (zorvan). In sofist texts, time is regarded as a two- edged sword, with a sharp satanic edge and a soft divine one. It is a kind of interpretation in which two dimentions of zorvan can be seen. This study searches this point in sofist texts.

Spehri is naturalism,poet, painter, and affected by Qoran , Gospel , Buddha . he has mystical thoughts. Some are knowing his without MYSTICISM and some others are saying his Islam mystic and some others  Buddhi mystic. Some are say a combination of this MYSTICISMs. how is that Spehri affected by this characters and  mystical schools and important principles in his MYSTICISM what are noteing in this article. Sepehri  has believes there is Pantheism that it is one of the  principles of  Islamic  MYSTICISM. He is believe  that All humans have originated from of the Common source and they are Joining  him at last. He is believe to the Unity of  Religions and he tells all Religions have originated from of the Common principles and they are different in minutiae only.he is Biased nature and say it is Live and he is invited to return to it.