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Daqhughi's story in Masnavi Manavi is a multi-layered narrative that can be analyzed from different angles due to its fluid structure. One such analysis is to understand the features of mystical experience that constitute the essence of this parable. The mystical experience involves moments of fascination and vision in which a person experiences an extraordinary journey and is in communion with the transcendent world. Many intellectuals in the field of mystical philosophy have tried to understand the nature of this phenomenon. Among them, William James and Walter Stace stand out as prominent theorists who have described the characteristics of this phenomenon. The scientific and theoretical framework they created for recognizing elements of mystical experiences can shed light on even the most complex of these experiences. The mystical experiences depicted in Daqhughi's story possess identifiable features, and their ambiguities can be resolved using this theoretical framework. Characteristics such as inexpressibility, paradoxes, unity in vision, a sense of blessing, objectivity, and an epistemological quality are evident in the story. At the onset of his experience, Daqhughi perceives the unity within multiplicity—a perception that appears paradoxical amid successive transformations. His experience bears an epistemological quality, and while recognizing it as profoundly blessed, Daqhughi also acknowledges its inexpressibility. Therefore, the primary goal of this essay is to offer an alternative interpretation of this symbolic allegory through the lens of mystical experiences as described by theorists. However, it's important to note that not all features are present in this narrative; for instance, transiency is notably absent from this allegory.

Shafi'i Kadkani's perspective on defining mysticism and explaining its connection is based on aesthetics. According to him, mysticism is nothing more than an artistic understanding of religion from an aesthetic standpoint, presented through imagination, symbolism, and allegory. This article critically examines and evaluates this viewpoint's foundational and structural aspects by referring to fundamental discussions such as the nature of religion, religious experience, mystical experience, and the relationship between mind, language, and reality. From the critic's perspective, this theory is based on a purely formalist approach, focused on style and centred on language. Furthermore, it lacks a proper analysis of the relationship between cognition (mind) and language, the connection between mystical knowledge and reality, and the relationship between mystical knowledge and language. The theory also suffers from reductionism and includes errors such as the fallacy of confusing essence with its expression, ultimately stripping mysticism—a multifaceted phenomenon with various dimensions—of its most important aspect, which is its cognitive and epistemic dimension. [ABSTRACT FROM AUTHOR]

The main issue of this research is the adaptation of New Religious Movements' (NRMs) features with Cosmic Mysticism (Ring) and also evaluation of its leader’s claim about reviving of true Islamic mysticism. The present paper is also done by means of descriptive– analytic method and critical approach. The research findings indicate that Cosmic Mysticism (Ring) is easily compatible with NRMs’ characteristics, such as a charismatic leader claiming to have spiritual experiences, eclecticism, de-authorizing formal religion and emphasis on spirituality and humanism, the efflorescence of spiritual and mental talents, secularization of religious and mystical experience affected by quasi-science and so-called psychology, generality and its easily achievability regardless to beliefs and rituals. But reaching to the goal of reviving authentic mysticism entails fundamental changes in its structure, its way of expressing and gaining. These transformations lead to destroying the religious and mystical language and utilizing science, psychology, and language of other schools, which cause losing mysticism's deep mystical meaning in a way that focuses on today's human concerns. [ABSTRACT FROM AUTHOR]

The term “waaqeah” in Islamic mysticism refers to a state achieved through specific practices and conditions (such as seclusion, immersion in remembrance, and similar activities), through which the seeker attains a novel understanding and discovers an approach to the realm of meaning that illuminates its position in the journey of spiritual development. “Waaqeah” often manifests in forms of lights, colors, and similar phenomena and is interpreted and explained through the perspectives of the spiritual elders (pir). This research, following a definition and examination of the concept of “waaqeah” and an elucidation of its ideological significance, delves into the perspectives of essentialists and structuralists regarding the religious experience. Davis’s categorization of six types of religious experiences, emphasizing their mutually non-exclusive nature, is presented, followed by an explication of mystical waaqeah from the viewpoint of interpretative, quasi-sensory (emphasizing its realistic and non-illusionary nature), and mystical (studying the conduct of Kubrawiya sect) experiences. Finally, Katz's views on the contextualization of mystical experience are discussed. Katz posits that the mystical experience does not occur in a vacuum but is the result of the interaction between the mystic and beliefs, traditions, and other experiences and contexts. Additionally, the presence of a guide in shaping, directing, and interpreting the mystical experience is significant. This theory is applied to the domain of mystical events by examining the practices and conditions of “waaqeah” within a specific religious tradition, highlighting the role of the elders (guides) in shaping and attributing meaning to it. In each section of this research, references to mystical sources and narratives are utilized to expound on the presented concepts by mentioning “waaqeahs” from the mystic elders.

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Religion, as one of the most important fields of knowledge, has different aspects, including the esoteric and inner fields. In modern mystical studies, esoteric or personal experiences about God are interpreted as “religious and mystical experience”. In this research, we will examine Molavi's perspective based on new theories that are in the field of mystical studies, and the main issue will be the search and analysis of Molavi's mystical experiences and their literary reflection in his expression. It seems that since Rumi possesses his own style and ideas in monastic mysticism, avocation mysticism, and theoretical mysticism, he has undoubtedly gone through vast mystical experiences and has artistically recreated these pure, complex, and astonishing experiences in the form of language and literary writing. Mowlavi's mystical and intuitive experiences have been revealed in his sonnets in a more unmediated and direct form, and with mediation in the layers of Masnavi's mystical allegories and in the situations that the powerful attractions of the discourse have brought the scope of his words to the unconscious realms. Some of Rumi's mystical experiences can be analyzed in terms of their form and structure of representation adopting the framework of William James' analyses of mystical experiences. In this research, we have examined the principle of experientiality in Rumi's works, particularly in the story of King and the Maid, based on James' theoretical framework, and we have shown its structural similarity with the experiences presented by James.

Ignoring a religion with a religion. In terms of the reason for Didgah Ha and the theory of this is different from the door that his opinions are very strong. Benabrine Ansheh, what is the ba ann ruh hustem de grayish, apparently similar to the dir de cent Farhangi, ideological, different religious use, and especially the karbird aql dar din, miprdazd and har do dr yak dasten, bai taye, all agree Deen, Irfan and Gharayshat Batni; And they are in opposition to the intellect of Garyi, which is superfluous, and there is a carbarden in it, with a limit and a limitation of reason and inference, dar din Hestend, and the quest for real knowledge, ra dar erfan, and esoteric roshi, not ur words and philosophies, but also deductive reasoning. In the name of the main reason for the goal, where is the pessimism of its inequality and its semblance of animosity, Maulana and Rudolf Atto, and the “Experience of Irfan. With reference to readings, where is the article, where is the article on the field of Kotah Ba Rosh descriptive-analytical in it, where are the results of this article between Mawlana Ba Mazlo and the participations of the entire existence of a dard and a diagnosis, and this is an original experience. , Bayan Napdhiri, Ser Boden, Bey Makani and Bey Zamani, Majzoub Kanada Boden, Hebat Naki and Boden Emotional Astkeh, Mawlana's Poetry and Philosophy Mazlo and Atto Mushakri, May Bashed.

One of the main images in Ruzbihan's works, especially in his two main books, namely Abhar al-Asheqin, and the Sharh-e Shathiaat is the image of the "bride". On the other hand, Ruzbihan, in his revelations that he reports in the book Kashf al-Asrar, frequently sees God, the prophets and the angels, and himself in the face of the bride. This article tries to explain the connection between these two phenomena, i.e. the frequent existence of the image of the bride in the language of Ruzbihan in his theoretical books on the one hand and the seeing of the bride in his mystical experiences on the other hand based on the theory of constructivism. The theory of constructivism in mystical studies expresses the idea that the mystical experiences of a mystic are formulated by his mind and language, and no mystical experience is made independently of the mystic's previous mental and linguistic models and patterns. The mystic, therefore, experiences in his mystical experiences what has already been placed in the realm of his mind and his language. From this perspective, it can be said that knowing the key metaphors and images of the language of a mystic is the key to understanding why he experiences such revelations.

In recent studies, mysticism is divided into three realms: Mystical Experience, Mystical Practice, and Mystical Theory. There are conflicting opinions with regard to their precedence and antecedence. Some are of the opinion that theoretical principles precede mystical experiences and conduct believing that by the time the individual is not epistemologically informed, he does not approach mystical conduct to gain spiritual experience; others believe that experience precedes the two domains. Disregarding the argument, the situation and circumstances under which “mystical experience” comes about is a significant issue of. One possible answer to this query is that the seeker when placed in "Boundary Situation"—critical moments of inner feebleness, bewilderment caused by insight, senses of epistemological hollowness, futility and the like—is inclined to a supernatural force wholeheartedly, and in this situation fathoms what is called mystical experience. This experience, apart from the excitement and wonder, gives rise to the seeker's personality growth and spiritual excellence. In this essay, we will examine two allegorical-symbolic stories of "Pir Changi" and "Moses and the Shepherd", focusing on the mystical experience that their main characters passed through in boundary situations. In both anecdotes, the leading characters (Pir Chang and Shepherd), in a boundary situation, undergo a wonderful experience through other characters; respectively, Omar bin Khattab and Moses, and go through the spiritual path to the highest degree. In both anecdotes, Rumi insists that the condition of attaining spiritual authorities and positions is neither a-priori knowledge (Sufism) nor performing the formal conduct (austerity); rather placing oneself exposed to (in situation of) meaning and seizing the irreplaceable opportunities would be the key to spiritual salvation.

To better understand Islamic mysticism, the mystical experience must be scrutinized accurately. So far, studies have been conducted regarding the nature of Islamic mysticism; each examining mystical experiences and Islamic mysticism, in general, through a certain perspective. Different divisions and types of Islamic mysticism, namely romantic mysticism, pious mysticism, Khorassanian and Baghdadian mysticism, mystical experience and spiritual-path experience are examples of these perspectives. There are also studies which focus on the nature of mystical experience adopting a linguistic approach. Relying on mystical primary sources and based on the mystics’ quotes, the present study divides mystical experience into four categories; preliminaries, teachings, states and speeches, and outer performances, and consider them as components of a cycle which interact with each other to aid the mystic reach the goal. This article also provides a new model which clearly represents the nature of Islamic mysticism. In this model, the extent of mystics’ mastery over the states they encounter is considered one of the reasons for their difference.

The inner guidance can be considered as the most important part of mysticism. Accordingly, the seeker or any person who follows his principle must take steps to reach knowledge. In this way, a guide is of particular importance and all mystic events are in some way related to the inner guidance. In Abhar-ol- Asheqin, the need to meet the inner guidance or the perfect nature is to return to the heart and refine the heart; and love at all stages of the conduct is until the moment of the spiritual meeting of the guide of the seeker. The purpose of studying the inner guidance is to find some of the effects that mysticism has in this case on philosophy and Illumination since the impact of various thoughts on the viewpoint of the mystics is the basis of seeking and confronting the celestial nature of Me. In fact, the seeker in the ideal world with his perfect nature faces himself as an inner guidance with its fullness or self-righteousness. This is an epistemological attribute which is seen in a perfect man. We investigated the perfect nature or inner guidance in Abhar-ol-Asheqin with the focus on topics such as mystical experience and self-knowledge. Then, we explain the details on this inner guidance which is the same as the perfect nature. [ABSTRACT FROM AUTHOR]

The relationship between mysticism and religion is an important one. Some have argued that mysticism is not religious in nature and can’t be reconciled with religion; hence, some groups have adopted mysticism and parted from religion while other have strictly adhere to religion and got in quandaries with mysticism. Those who consider mysticism reconcilable with religion have different opinions on the relationship they entertain. Some have argued that mysticism is the essence of religion while other have considered it an element of religion. We suggest that the relationship between religion and mysticism must be assessed by the study of their nature. In the current article, we argue and demonstrate that mysticism is not against religion nor foreign to religion; it is not like religion, nor an element of religion, but rather is the esoteric dimension of religion. With this perspective, numerous questions and ambiguities related to the relationship of mysticism and religion are answered and their respective nature becomes clearer. Moreover, we also suggest a methodology for distinguishing between authentic and unauthentic forms of mysticism.

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.

The ‘Light of God’ is the main sign and the key to understanding mystical texts. Sufis propounded important views about the ‘Light of God’ by their mystical experiences. In Sufi's commentary on this notion, the chief mystical idea is ‘union with The Absolute’. There are different symbolic meanings for the ‘light’ based on mystical and spiritual experiences of Sufis. However, the fundamental concepts such as ‘self-knowledge’, ‘theology’, ‘pantheism’, and other fundamental mystical subjects are included in the basic frame of mystical experience. This article attempts to explain Mulānā's mystical experiences of the ‘Light of God’.

In this paper, the representation of religious experience in Iran's cinema is analyzed from the stand point of Islamic tradition discourse, using the representation theory and the discourse analysis approach. In fact, the tradition discourse is known as a discourse which conclusively accepts the religion and the revelation teachings and also "divine wisdom". Factors such as moral, cognitive issues and ontology are among the criteria for judging the Islamic tradition discourse. These factors have not any conflict with the revelation teachings. Religious experience is also the main principle of this discourse which refers to a special way of connection of the human being with the metaphysics. This connection is visible from two aspects, firstly one's real life who has experienced these connections. Second, one's fantasy based life, in film and cinema in which personal experiences are represented and are made visible to the audience. Spiritual Cinema of Iran as one of the most important visual media has paid attention to represent diverse discourses concerning religious experience. According to this article's original research documents, there are three discourses concerning religious experience in the cinema, which include intellectualism, religious intellectualism and Islamic tradition discourses. This article is concerned with the third discourse and uses it to analyze the movie Zire Noore Mah. [ABSTRACT FROM AUTHOR]