نشریه مطالعات معنوی
پیاپی 4-5 (تابستان و پاییز 1391)

The process of globalization have been encountered some multiple dimensions of the world by making United Nations, governments and communities near to each other. Although this phenomenon has a long history, but it seems that it's developments, is much worse in two or three decades, in various fields of political, economic, social, cultural, and religious. In relation to globalization one of the phenomena that the globalization process has received much attention to, is spirituality, and changes or developments that have occurred in the realm of spirituality. In this context, the present paper is an attempt to examine the relationship between globalization and spirituality and to find an appropriate answer to this question that why the spirituality had increased in recent decades and what are the affects of globalization on spirituality. We are studying the relationship between these two phenomena in many different angles, based on the undisputed facts, and at the end we will talk about changes of spirituality in this filed.

The typology of new religious movements is so important in Iran, because it allows us to understand the causes and scopes of these movements, Moreover, based on the differences between these species we can adopt good policies dealing with them. In this paper, based on the author's observations and other studies of inspiration and categories of Western researchers, two levels of seven - three Typology, are presented. According to the Content, these movements can be divided into seven groups: charismatic spirituality, self spirituality, trance scientific spirituality, Hindi- Chinese Spirituality, alien's spirituality, magic spirituality, and new Paganini spirituality. Also in terms of incidence of movements and their presence to societies, they are detected in three categories: audience groups, customer groups and ethnic groups.

New Religious Movements are some spiritual Movements that are based on modernity components, such as humanism, secularism, instrumental rationality, etc… since the 1800s, claiming new and easy ideas to bring happiness to the modern man. In many instances, however, the meaning of happiness is very sparse and often contradictory.This paper is an attempt to provide even a brief response to the two problems. First, which ideas expand in the context of Iranian culture by the promotion of religious movements? In response to this question should be said that sometimes spiritual teachings and movements contain elements incompatible with the spiritual culture of Iranians. In fact, promotion of new religious movements spread some heterogeneous beliefs in Iranian Culture. In this paper, five of them are talking about, such as: Spiritual Humanism, distorted resurrection, carelessness spirituality, material interpretation of spiritual love, and material interpretation of spiritual peace.And second, how to deal whit appropriately and effectively by the expanding on new Religious Movements? I will admit that adopting the best "encountering politics" require to fallow tow special approaches namely "basic strategy" and "local solutions". Fundamental solution lies in realizing the theory as "the necessity of explaining or observing the mystical communitarian moral knowledge referring to new spiritual issues". This theory is based on the approach of producing some regulations for the management and administration of mystical Sociology, managing and guiding communities. Although, some positional or local solutions have used till final solution, but after the entire fundamental mechanism will come out.

abstinence is a gradual exercise, for about progressive evolution of human being to receiving to the light of God, in a spiritual life. Austerity is a way for self-trained to conducting the path of God and in His way. Wayfarer will achieve to pure and perfect existence with abstinence. Austerity has two general kinds: 1. Legitimate, moderate or reasonable abstinence; 2. Unlawful, unreasonable or immoderate abstinence. The first kind of abstinence which is acceptable and praised every time, is based on the virtue of God and also Mohammed (p) legitimate law, which included all aspects of human life and did not leave him at any stage of Conduct. The legitimate law is community-based and efficient for the people complete themselves in the path of efficient austerity. But the kind of austerity that is unacceptable is alien to the basic physical and sensual needs of human Being; it also conflicts with the social environment and in contrast with privacy and absolute ecstasy or pure frock. The explanation of austerity and identifying legitimate austerity in true Mysticisms, and also identifying Unlawful austerity are explored in this research.

Intuition is one of the most fundamental elements in mysticism. But because the lack of an special Criterion, there are several conflicts between Islamic, Hindi, Buddhist, Christian, and Jews mysticism. This issue has made many incorrect and false claims about the nature of some ways to achieve the truth. So, having special criteria is Necessary to distinguish right intuition from wrong intuition. The certain reason (obvious and almost obvious) and final revelation (infallible Quran and Sonnat) are two decisive criterion. Some Mystics have been suggested "full professor" and "side effects" as criterion in their mystical books, but it is clear that these two should also be measured by the certain reason and final revelation. They are not valid without referring to one of these criterions we have mentioned above.

This paper reports and studies the view of great mystics concerning to religious law and practice of religion. By the great mystics the author means great Sufis. They owe the people spiritual growth and they propagate religion being adopted by the people actually. Surveying Behavior and speeches of relatives or someone who is not great in this filed, requires a separate research and will have some different results. The problem is that what kind of relation is between these two concepts (Mysticism and Religious law), are they correlated or not? The response is that there is a serious relationship and original hypothesis between them. So the first part of this research, reports the mystics talk about the law from the beginning Religious laws. In the second part, we will discuss the relationship between Mysticism and Religious law and then in the third part of this research, we will talk about some points of view concerning to those who believe that duties are collapse in the spritual journey.

One of The most common feathers of new religious movements which come from the modernity and modern spirituality is freedom from Religious law and commands of God in spiritual practices and behaviors. Leaving religious laws is based on fundamental beliefs which come from the weakness of intellectual foundations of theology, ontology, cosmology, anthropology and sociology. In this paper, the author tries to explain and surveys some Foundations of leaving Religious law in spiritual sects such as the denial of God, escaping from religion, believing to metempsychosis, purposeless creation that we discuss and criticize to set aside. Our purpose is criticizing their false beliefs to manifest the light of truth. In order to address all levels of schools is an article out; we will focus here only three schools which are active and influential in Iran (Eckankar, Osho and Paulo Coelho).