Encyclopedia of new Religious movements edited by Peter B. Clarke provides a truly engaging and authentic view of the emerging Religious movements on a background of the universe. This encyclopedia, containing 428 articles from leading academics, studies the remarkable examples of Religious movements emerging in each continent. Clarke as an editor has written a higher income as "New Religions as a global phenomenon", a "Resource guide of NRM" and a useful article entitled "Typology of new religions" in this encyclopedia. This encyclopedia is a leading, research, updating, important, and valuable reference for academic libraries. However, the encyclopedia suffers from some disadvantages, among which we can refer to apparent contradictions in Index, the incidence of historical errors, print, etc., in its context and putting NRM identified with the Cults, sects, and counter-culture groups

This paper seeks to examine and compare the important emerging new philosophy of religion and theology, that is "Religious Experience" in the Western World of Islam and the popular topic of tasharofat in Islam and Shiism. after adjustment for different perspectives on the Religious Experience of tasharofat concludes that tasharof to the presence of the holy Imam is a type of Religious Experience.

Friedrich Schleiermacher gave a fresh and long lasting impulse to protestant theology by identifying the essence of religion as lying not in knowledge, whether of a scientific or metaphysical kind, nor in the moral sense, or can not be found as the conclusion of an argument, but in a specifically Religious emotion, the feeling of absolute dependence. He argued; Arid philosophy of religion which issued in Deism and ِDogma of the Church is not truly religion but true religion is "the immediate consciousness of the universal existence of all finite things in and through the infinite, and of all temporal things in and through the eternal". True religion is sense and taste for the infinite.

Defining the nature of prophetical revelation and recognizing of its reality are not so easy. There are several interpretations concerning its nature, the one we will discuss in this paper is considering it as a “Religious Experience”.Can we consider the “Qur’an” as a product of Religious Experience of the prophet Muhammad (p.b.u) ? Can we call the Qur’an as the word of God himself? Is this Experience affected by spiritual character of the prophet? Based on this approach to the prophetical revelation, how we can say that the Qur’an is a miracle or is free from arrogation or failure? These are the questions discussed in this paper.

Religious Experience simply means to encounter with the Holy or with a transcendent being. Manifested within individuals, this aspect of religion (s) related to the specific rituals of a certain religion. This kind of Experience helps man release from suffering and difficulties and enables him to resist unwilling situations. One’s cognitive system, thus, may survive inside a secure shelter. William James is the first scholar to use the term, while Yung furthered the inherited concept in the 20th century. According to Yung, religion is based on the sacred Experience or Numinous and means surrender to a higher power. Rooted in the collective unconscious which in turn contains archetypes, Religious beliefs and dogmas are believed to be the outer manifestation of the inner part of our psyche, derived from within the Experience of any certain religion.

Pragmatism is, most importantly, an "approach" that evaluates theories or beliefs in terms of the success of their practical application. So it emphasizes on resorting to Experience, whether in the sense of 'process' or in the sense of "product". Form this viewpoint, the concept of Experience in James' pragmatic thought finds a special significance so that the whole of his thought can be referred to it as well as be understood upon it. Such a point is also true in regard to his view of 'religion'. James seeks to explore religion within human life, actions and Experiences, so he has used the expression "Religious Experience". For the sense meant by James has not stated clearly, the present writing attempts to elucidate it in different relations and aspects.

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.

Conducting experiments and investigations, some researchers have tried to prove that mystical and Religious Experiences can be created through drug injection. W. J. Wainwright distinguishes between theistic and monistic mystical Experiences. Assessing research done by Clark, Pahnke-Houston and Masters, he believes that although psychedelic drugs can induce some kind of monistic mystical Experience, they cannot produce theistic mystical Experiences. There is no significant evidence in the research based on which one can attribute theistic mystical Experience to drug injection. Analysis of the research results showed that the drug induced Experiences were mainly extroversive and only a small percentage of the Experiences were introversive. According to Wainwright, there should be some considerations in scientific explanation of the mystical Experiences. First, it seems necessary to pay attention to the object of the Experience and to distinguish between different kinds of mystical Experiences. This implies that we might not be able to offer a scientific explanation for the object of every Experience. Second, one cannot determine the nature of Religious and mystical Experiences, for such Experiences are something internal and thus cannot be measured by external criteria.