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.

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.

Sa'adi's works have been studied for many years. Recently, however, his writings have been critically evaluated in line and along with modem developments in literary criticism. Although Sa'adi's diction and style is clear and straightforward, yet the versatility of topics- such as politics -economics, philosophy, MYSTICISM, ethics and religion- dealt with in his writings has blurred his social position and way of thinking. This paper attempts to prove that Sa'adi was a genuine mystic by critically examining his own words and action and through others relevant documents.

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.