No doubt mysticism is the essence of religious Experience and this Experience for both those who have religious beliefs and those who have not such beliefs typically causes changes in life. Regardless of the difficulty of describing the Mystical Experiences which seems very far from the conceptual framework of normal moods, it appears that the similarities among the various religious traditions for various Mystical states can be outlined. These similarities include: the Experience of unity, the feeling of being beyond time and space, sense of sacredness, a sense of joy and happiness, unity and awareness of the public with a vacuum and an eternal ultimate reality. Mystical states can be divided into two distinct categories: transcendent and immanent. Though Mysticism and spiritual meditation have some considerable similarities to each other, but they certainly look different. These two Mystical tendencies in east & west religious faiths in the world to be seen with difference. Differences over the interpretation of Mystical Experiences may be caused by cultural and linguistic differences and distinctions. Psychological interpretations, neuro psychological and cognitive science of Mystical Experiences of the research approach is innovative in the world.

Motif explanation of Mystical Experience has always been a goal of researchers’ Mystical texts. This Experience is inconsistent with common belief. Many people are rejecting it without a correct analysis and they are excommunication Speaker's Experience. Correct analysis of these Experiences, would not possible without knowing the Mystical language and ways of expression Experience'' Mystical.Explanation of formation Mystical Experience's process in the mystic from the beginning and accrue intellectual analysis and Imagery to Experience is most effective in the Mystical Experience's analysis. If this process be reviewed from the end to beginning, appears the motif of Mystical Experience of mystics. Mystical Experiences review requires to the method that in this paper, "Engineering Mystical Experience" is called. In the present paper, after explaining the relationship between Mystical Experience and truth and achieve to discovery truth's manner by mystic that tells it in his Mystical Experiences, we analyze phrases of Maghalat-e-shams with method of Engineering Mystical Experience.

This paper has intended to compare religious Experience with Mystical intuition. Conceptual analysis of religious Experience and Mystical intuition are logically considered as a necessary ground for analyzing their nature. Experience may be considered both in usage and in essence; its usage is a change but its essence is 0f real orders, the deepest one being religious. Apocalypse, intuition and inspection are known of different meanings for mystics. Observation is Mystically described as the falling of cover and Divine appearance in heart occurred when the curtains have been put away by leaving habits and modifications and performing hard efforts continuously. When analyzing different views on religious Experience and Mystical intuition, one knows them to be common in interiority, containing nothingness, unity, awareness, lack of negligence and presence. However they happen in different situations. Though Muslim mystics have viewed Mystical observation in a nearly like manner, western scholars have taken different manners when explaining religious Experience.

Knowledge is located in the conceptual cycle of indefinable. Nothing has been so impressive in expanding the ambiguity and darkness of a subject matter as clear as the definition of knowledge attempted by philosophers. On account of such difficulties, most philosophers have cared for the content of knowledge rather than defining it. According to the ideas of a lot of western philosophers, knowledge is always unintelligible; therefore, they believe that talking over knowledge without source is something meaningless.But in mysticism the subject is totally vice versa. In pure and supreme Mystical Experience, the notional application of intelligibility about such events is not logical and justified because a number of mystics use the word knowledge as an indication to the Experience that lacks any intelligible content. Thus, in order to take the claims of mystics into account, we should dedicate some space for knowledge in out definition of knowledge which only the mankind can firmly stand on his knowledge without any content. The present paper endeavors to clarify such claims by mystics.

In this research, it has been tried to detem1ineand introduce the relationship between the Mystical Experience and paradoxical expression. In the first section the major function of these two categories in language has been considered. In the other section some significant questions have been scientifically answered. These questions are:Is the paradoxical expression the internal characteristic of the Mystical Experience?Can the content of the Mystical Experience be only conveyed with the paradoxical expression? Or can it be conveyed with the non-paradoxical expression?In order to answer these questions, first, varions viewpoints concerning these categories have been presented. Then, it is concluded that the language of the mystics is paradoxical due to their Experiences. Hence, the language reflects the Experience correctly. At the end, the last stage of the Mystical language perfection, i.e. the symbolic language, has been considered and introduced.

Hafez's Mystical Experience of sacred and meta-historical time has influenced his imaginations and poetry power. Speaking about extroverted and introvert time as well as chronicle time shows that Hafez has noticed to different areas of time in his ghazals (poems). He believes that his poems are a heritage of “the time of Alast” or eternal time. By examining the meanings of eternal time in his poems, we can consider his Mystical thoughts from mythological point of view. In his poems, symbolic and mythological images about eternal time refer, aesthetically, to incredible mythological events, like The Creation of Adam. These images show that the poet is present in meta-history and eternal time. In his poems, the characters cross the borders of history and secular time, and become mythological figures. In his ghazals, time is not an extroverted phenomenon, but it is the internal and mental Experience of the poet in the space of mythology. In this mythological attitude the historical and meta-historical times are involved in one another, and the poet, as a mediator between invisible universe and sensible world, informs his internal Experiences.

Avicenna is a renowned peripatetic philosopher whose rationality continuously draws the attention of many scholars. In many of his works, he resorts to the hierarchy of intellects (angels) to explain the process of the emanation of the multiplicity from the One, as well as the emergence of beings. As these intellects are among the ontological causes of the human soul in the arc of descent, they also guide human individuals through the arc of ascent. Angels are of two types according to Avicenna: (1) the intellects who reveal themselves to human beings via Mystical Experience and endow them with all the necessary means of intellectual and spiritual transcendence and (2) the celestial or heavenly souls who serve them as an examples of vision and intuition. The manifestation of intellects plays a key role in the explanation of Mystical Experience, because they account for the rationality of Mystical Experience, on the one hand, and provide a typology of Mystical Experiences, on the other hand, based on human existential status. Moreover, one can recognize and tackle the existing obstacles before pure vision and intuition via a study of Avicenna's ideas.

Ascent, as the end of the mystic’s spiritual flight, has, for a long time, been dealt with by several mystic poets who usually claim to have Experienced the voyage to the world beyond. Nizami Ganjavi makes the same claim in his Makhzan Al-Asrar, where he speaks about his ascent in a night as vivid as day.The purpose of this article is to study Panj Ganj in order to deal with this claim and to analyze its reflection in his works.

One of the important issues in mysticism’ philosophy is the nature of Mystical revelation and Experiences since their consideration depends on the free attitude of a researcher or a mysticism’s philosopher toward their existence. There are two important theories of Essentialism and Structuralism. Essentialists believe in some common features of Mystical Experiences and they use this fact to prove mystics’ claims particularly about pantheism. But structuralists believe that revelation is an imagination out of the mystic’s mind and beliefs specially the religious ones. Sohrevardi has mentioned some peculiarities of Mystical Experiences in his books and believed in their similarities in the main religions but he has never mentioned the particular unity. Wherever there is a discussion about the mystic’s union with God, the master of illumination has interpreted it to the intensity of closeness and connection. Therefore his view is nearer to essentialists.

The subject of "religious Experience" has been discussed in the two or three recent centuries. But the elements of this subject consists in the reports that different mystics have mentioned about their Experiences. In this paper at first the characteristics of religious Experience has been discussed from the viewpoints of some modern Western Scholars. Then these characteristics has been compared with Ibn Arabis views in this relation. Thirdly "Imagination" has been introduced as the center of Ibn Arabis discussions on the religious Experience. Then the difference between religious and Mystical Experiences has been discussed. Finally those criteria have been mentioned that according to Ibn Arabi help us to distinguish between these Experiences.