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.

emerging mysticism is a concept that, like all concepts in the humanities, does not have a clear and concise definition, but as a general definition, we can say that emerging mysticism belongs to groups of spiritualists who after the 1800s, especially in the 1960s, based on elements of modernity, especially humanism. Secularism, instrumental rationality, etc. are formed and claim to make contemporary human beings happy and prosperous by psychic means. Given that there is a fundamental challenge between the positive identities of these modern spiritualities with the Islamic-Iranian identity of the country and in fact the Islamic Revolution, lack of proper understanding and knowledge of this phenomenon can have consequences for the future of the Islamic Revolution, because spirituality emerging from the foundations of the liberal democratic system with a soft and creepy movement seek to secularize spirituality, which in turn is in direct opposition to the divine spirituality originated from pure Islam and the Islamic Revolution, the growth and influence of these groups in the long run according to To the deviation that unknowingly creates in the mind of the audience of spirituality, it can affect the identity of individuals and damage religious beliefs, therefore, its recognition and management is necessary and only in the light of insight. This article is to show the consequences of emerging spiritualities in making the divine and Iranian identity of the Islamic Revolution impossible (goal) and uses the method of description and analysis (method).

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.

The present article has been done with the aim of studying the sociology of emerging cultural currents and in order to answer these questions, what are the nature and functions of the teachings of Halqeh mysticism in general and, consequently, what are the socio-political harms to Iran? In this research, data and information have been collected using documentary and field methods (interview technique). The aim of this study consists of two groups: 1-The promoters and members of the Halqeh mysticism in Iran and 2-Experts and specialists in the field of study. The sample size was selected using theoretical saturation method and 30 people from each group were interviewed. The sampling method was non-probabilistic (targeted sampling and snowball). The collected data were analyzed using quantitative-qualitative content analysis method. The findings indicate that the damage caused by the promotion of the teachings of the Halqeh in the social field includes the change of culture, challenging the national identity, accusing the system of imposing restrictions, promoting a policy of extreme tolerance and. . . and damages in the political arena also include launching a soft war, infiltrating the government, weakening and doubting the foundations of national security, sectarian assassination, anti-regime propaganda, and so on.

All kinds of new and emerging spiritualisms based on ideas and thoughts have been created for the study of peace. Using the comparative analysis method, this research examines the components and characteristics of peace in emerging spiritualities and raises the question whether the peace and happiness presented in these spiritualities, which are often interpreted as a negative peace and meaning the absence of anxiety, are compatible with the concept of peace. God, which means stable peace, is it consistent or not? The purpose of this article is to identify and analyze the factors affecting peace in emerging spiritualisms and compare it with the teachings of Shia Imami mysticism. The findings of the research show that the teachings of emerging mystics, which sometimes have a secular approach, are divided into one of the following three categories in the field of methods of obtaining peace. They are: 1. Weak and limited confirmation of some ways of finding peace in Islamic teachings. 2. A set of unfounded claims that not only do not lead to peace, but may also lead to mental disorders. 3. Presenting metaphysical instructions, which from the Islamic point of view, can only lead to lasting peace in certain circumstances. From an Islamic point of view, peace is not always considered an indicator of spiritual or mental health. Rather, peace as an indicator of spiritual health should have a stable feature. Stability or instability of peace depends on its origin and subject.

The purpose of this article is to investigate the socio-cultural harms of ring mysticism in Iran on the one hand and to provide management strategies in this regard, on the other hand. In this study, data and information were collected using interview technique. The target population of the study consists of two groups, promoters and members of the emerging current of ring mysticism in Iran, as well as experts and specialists in the field. The sample size was selected using saturation method and 30 people from each group were interviewed. The sampling method was non-probabilistic (targeted sampling and snowball). The collected data were analyzed using qualitative content analysis. Findings indicate that the most important cultural harms of ring mysticism in Iran include: Anti-religionism and weakening of religious beliefs, denial and transcendence of God, promotion of a new reading of Islam, personalization of religion, distortion of the face of genuine and true mysticism, reincarnation, promotion of a lifestyle based on individualism and worldly pleasure, overshadowing Islamic identity, And the most important social harms include suicide, divorce, family rupture, abuse and fraud, loss of social trust, weakening of common rituals and rituals, Loss of social status, weakening of common rituals and rituals, harm to loved ones, relationship with non-mahrams, fraud, problems and family conflicts and so on. The most important management strategies of this emerging trend include awareness and information, strengthening the doctrinal and spiritual strength, development of social capital, leisure management, strengthening the functioning of relevant institutions, and so on.

The discourse upon the reasons of the formations and growth of historical and cultural phenomena is inevitably mandatory. A cultural phenomenon that has recently started to grow and attracted its own advocators is Halgheh mysticism. The study at hand intended to utilize both research on the basis of interview and a field research to find an answer to the following query: “ What historical and cultural patterns has the progress of Halgheh mysticism been linked to? ” The data of the study were the results of library-based research, interviews with theoreticians of New Religious Movements (NMRs), interviews with people, who had become inclined towards Halgheh mysticism, and observations on this mode of mysticism within the bounds of social media. The most significant achievement of this research was that Halgheh mysticism, in its 4 historical periods, had attained an eye-catching development by benefitting from education both online and in person, emphasis on the rights of women and political prisoners, and efforts to formulate popular mottos. It should, however, be mentioned that there were several differences between the methods and contents developed in these 4 periods based on the findings. The contents in the 1st and 2nd periods were mostly built upon religious tenets, whereas the issues at stake in the 3rd and 4th periods were rarely compatible with Islam’ s tenets. Furthermore, in the 3rd and 4th periods and subsequent to the event of Taheri’ s arrest, masters and trainers were the main advertisers, whereas the classes were held in person by the founder of Halgheh mysticism in the 1st and 2nd periods.

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.

Background: In the 21st century, the world has been facing several emerging viral epidemics. These viruses are divided into two categories, including emerging viruses and re-emerging viruses. Factors, such as climate change, global warming, and some eating habits will have irreversible effects on human, animal, and environmental ecosystems. These emerging or re-emerging infectious diseases have significant effects on the world economy and health. The peak of this type of infectious disease appeared in the 1980s with a viral epidemic called human immunodeficiency viruses (HIV). These emerging or recurring viruses have affected both livestock and humans. There is evidence that these emerging or re-emerging viruses, influenced by the environment and the human diet are also affected by climatic cultures. Therefore, it would be possible to identify the center areas for the emergence or re-emergence of these viral diseases. In this review article, it has been attempted to identify world resources and the way we should be prepared for a confrontation with these deadly viruses through the study of these epidemics, emerging, and re-emerging viruses, since the mutated viral infections may emerge and re-emerge in the near future. For this review study, the keywords, including COVID-19, Coronavirus, SARS-COV2, Influenza virus (H1N1), Zika virus, HIV1 virus, Hanta virus, Ebola, Influenza (H5N1), Nipah, Hendra, West Nile fever, SARS-COV1, MERS-CoV were collected in PubMed, Scopus, Google Scholar, and other reputable databases.

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.