جستجوی مقالات مرتبط با کلیدواژه « self » در نشریات گروه « ادیان و عرفان »

The createdness and eternity of the soul is one of the important issues of soulology, which has been the focus of philosophers for a long time. Based on his intellectual principles and foundations, Suhrawardi considers the soul to be created. He believes that the soul occurs separately from matter at the same time as the material body. But the commentators of his thought, including Ibn Kammonah, did not accept his opinion and sometimes considered his reasons insufficient and incomplete. While considering others' statements about the createdness of the soul to be weak, Ibn Kammonah suggested an argument and sought to prove the eternity of the soul. Using the descriptive-analytical method and comparing the opinions of both philosophers, this article aims to clarify one of the angles of this debate and depicts the structural and practical differences between these two philosophers. Moreover, considering Suhrawardi's philosophical foundations, the present paper seeks to interpret his opinions and show that human souls existed before the world in the region of their cause and God in a general and collective way, and then they were created in this world in a partial and personal way.
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In Ibn 'Arabi's view, the relationship of the Supreme God with man is not based on Divine essence (divine unity), because it is required that God's essence be one, and it cannot be summed up by relation, connection and duality. Therefore, God's essence is superior to that of establishing a relationship with man. On the other hand, man cannot communicate with the God's essence; because, first, communication is posterior to knowledge; secondly, man is incapable of knowing his own substance of essence and self; thirdly: the essence of self has a tendency to return to God's essence; thus, man's essential connection with God is impossible. However, the inner knowledge of the soul in divine names and qualities is possible, and this makes it possible to establish a nominal connection with the supreme truth. In fact, the existential philosophy of human creation is the nominal interaction of God with man. Also, these are those divine names that call for effects in the universe and the universe needs them to survive, and man, as the vicegerent of God, has a mission to manifest them on the earth, according to his freedom and authority. In Ibn Arabi's view, the nominally mutual relationship between man and God is inward and it consists of two kinds of "mutual resemblance" and "identical" relationships. The mutual resemblance relationship is considered for the general human being, and the identical relationship is considered for God's saints and perfect men. This identical relationship can reach to the point where God has become closer to the human being than his own perfect human self, and ultimately leads to the nominal monotheism and the nominal identical relationship between the perfect man and God

Some scholars believe that mystical monism, by denying human distinctions, leaves no room for the formation of the concepts of "self" and "other" and the "I-you" relationship, which is essential for moral thinking. Therefore, the subject of this article is how to develop the concepts of "self" and "The Other" based on the ontology of Ibn Arabi's unity of existence  and tried to show by the analytical method based on the mystical principles of "unity in plurality", "Names manifestation", "multiplicity of directions" and the principle of "No repetition in theophany" that in Ibn Arabi's theory of unity of existence, human distinctions are not eliminated and we can speak of a relationship based on "I-you" under the concepts of "self" and "other", which thus provides the condition for the possibility of morality. The monistic mystic also sees both the "self" before the "other" and finds the "other" within himself without reducing the other to himself and questioning his originality and otherness. At the same time, it is argued that the belief to the fundamental unity of human beings not only does not make morality impossible, but is one of its essential conditions.

“Self-knowledge” is a kind of introspection and deliberation in the existence of self for recognizing the inner talents, desires and aspirations, and ultimately for achieving one’s true perfection. The aim of self-knowledge is the recognition of the true and celestial “self” of the human being, which is an immaterial, fixed, and remaining truth in all states and effects, in such a way that the human being does not need any proof or reasoning to prove it within themselves and he/she witnesses it with intuitive knowledge. Many scholars have had speeches about elaborating on this important subject in various epistemic areas, but the theory and attitude of mystic Allameh Tabatabaei in this respect (self-knowledge) are very precise and rich. This paper aims to achieve the above-mentioned subject through a descriptive-analytic way in his works. In this paper, we have achieved the following results: He believes that in order to enter and reach this path, one must use religious ways mentioned in religious sources such as self-judgment, meditation, silence, hunger, solitude, night vigil and so on in addition to diligence in worship. This way, because of self-attention gradually the four worlds of monotheism of actions, monotheism of attributes, monotheism of names and at the end monotheism in essence, will be revealed to the mystic.

Suffering is an internal-emotional perception (versus internal-cognitive/voluntary and bodily) that all human beings have had such feeling in their life anyhow. So, deliverance from it, is one of the most important problems of people. Abu Said Abi'l-Khayr as a Muslim Mystic and Buddha as a founder of a religious-wise tradition, have paid attention to the origin of suffering and the path of deliverance from this undesirable condition. In this article, we have tried to explain the views of these two thoughtful men, by descriptive-analytic method. In comparison between their views, we find that both of them have made some kind of connection between "suffering” and both "ignorance" and "self". They think that by "true knowledge" and "good morality" we can be delivered from suffering at all. Nonetheless, there are some important differences between their views and prescriptions.

In dealing with supernatural facts, the mystics find the experiences that deserve to be described as mystical experience. Mrs. Underhill (1875-1941), the contemporary English mystic scholar, in her extensive research on Christian mysticism, has studied mystical experience. After the great inner transformation, she turned from atheism to deeply religious and mystical beliefs, and by compiling numerous books and articles, was among the most influential scholars of the twentieth century in Christianity. This article tries to explain her perspective about the mystical experience and its realization. It presents a clear picture of its nature by expressing the types, signs and characteristics of the mystical experience. With considering the mystical-psychological doctrines and accepting the role of the subconscious and inner senses, she believes that occurring of the mystical experience through universal and internal journey is possible. In internal journey, the mystic achieves a skill through which he abandons constraints like "for me, from me, me ...", and by extending his character, receives an internal revelation. In the course of the external journey, the Salek leads the area of consciousness to the unity through the "discovery of God in creatures". Then he realizes the real presence of unity in the plurality. The main characteristics of the mystical experience are the mystery, inconsistency, the sense of objectivity, the feeling of passivity and irresistibility and awareness of the mechanism of the epistemic layers of the universe. They help to realize the mystical experience.

The rational perceptions have always been one of the issues of interest to Muslim philosophers and intellectuals who have been exploring with different perspectives. Ibn Sina and Mulla Sadra, while sharing on some of the principles and issues of science and intellect, especially rational perceptions, disagree on some of the basics and issues.
According to Aristotle, Ibn Sina believes in the theory of abstraction that the flow of knowledge, in particular rational perception, is gradually derived from the sense of the passage of imagination and ultimately the attainment of reason. Mulla Sadra, based on the principles of transcendental theosophy and the various degrees of being, asserts that reaching the levels of knowledge depends on the perfection of the self in many ways, and as a result, the rational perception is achieved from the level of self-perception to the level of imagination and from the level of imagination to the universe. They are the influences of the world of reason, and they interpret it as the level of reason. On the one hand, this statement criticizes previous perspectives and, on the other hand, has registered a new theory in this field in its own name. In this paper, we will examine and adapt the views of these two philosophers through a descriptive-analytical method.

The story of the passion between “Rabe’e and Baktash”, in Ellahi Nameh, has been one of the most aspiring stories in love prose and mystical stories in Persian literature which has been illustrated brilliantly and magnificently by Sheik Farid Aldin Attar Neyshaboori, the famous poet of the 6th century. He is one of the highly applauded mystical andaffectionate poets. He has not only won the reputation of conceptual literature, but also created unique and distinctive narrations. Of all his works, his Masnavis have extensive perceptions and various concepts can be driven, they are also mysterious in notifying mystical connotations, and they all have made absolute attraction. Since the state of soul has been considered as the core of Attar’s words, he narrates a mystical and spiritual tale, called “Rabe’e and Baktash” in Ellahi Nameh in which he tries to interpret soul. Rabe’e, the heroin of this story, plays an affectionate role and is the symbol of “soul” and her lover, Baktash, is a secret of “self” in mankind. The poet has devoted the whole story to the salvation process of Rabe’e’s soul and the evolution process of Baktash’s self

Existence (life) and non-existence (death) are among the joint concerns of man in the past and present. The determination by self or other is a discussion that can be introduced under existence (life). This has been termed as “self-transcendence” by the existential psychologists. Frankl is one of these psychologists that we have compared and contrasted his views with those of Abu-Said Abul-Khayr. According to Frankl, self-transcendence is “moving beyond oneself” and “being able to self-forget”. Abul-Khayr, too, has similar interpretations such as “going beyond oneself” and “being absent in oneself that are close to self-transcendence”. Frankl considers instances of self-transcendence as realization of ideals, serving human beings and love of other people. Abul-Khayr, believing in these, adds avoiding cruelty to and suppression against others, forgiveness, and making donations. In this paper, the influence of Abul-Khayr’s self-transcendence has been categorized under three ethical (attaining modesty), psychological-mental (putting an end to spiritual suffering and being eternal) and social (avoiding violence) entries.

In view of Ibn Arabi, the perceptive faculty of man is sometimes a true conception and some other times misconception by accident since it follows senses and wisdom. Mohi-ud-Din ibn Arabi believes that none of the perceptive faculties make a mistake except wisdom. Rational perceptions are of two kinds: self-evident and theoretical, and human err occurs in the latter only. However, based on theosophical observations, the rational self-evidence is not attributable to all situations and conditions, rather, in some ranks of the supernatural world, none of the self-evident features and rational necessaries possesses verity. Therefore, given the accidental nature of science attained through wisdom and senses and the limited verity of the rational necessaries, the only way for to find out truth is to imitate God and the non-corporeal intuition. In philosophical criticism of his views we must admit that: the preliminary self-evident qualities are true under any circumstances and in all places, so that they are not provable, deniable or subject to skepticism. Moreover, non-corporeal revelations are also subject to err. Due to personal divine revelation and intuition, the authenticity of the preliminary self-evident qualities and the rational statements can in no way be doubted upon. As far as the functional realm of the self-evident and theoretical wisdom is not revered no book or tradition, whatsoever, can serve as a criterion for the assessment of the personal divine revelation.

Kashf ul Mahjoub is one of the most important mystical texts¡ This book and other mystical texts introduced the concept of a perfect man, able to study psychology from the perspective of perfection and, in particular , Abraham Maslow’s theory of self-actualization. Maslow’s theory takes into account the basis for actual people. This criterion is visible almost in mystic moods and actions. Therefore, in this paper, after mentioning some details about Maslow’s theory, the concept and terminology related to the expression and evidence of the text are listed. It can be said that the views of the author of Kashf ul Mahjoub are similar to the theory of self-actualization by Maslow, but are away from fully implementing it. The frequency of distribution of individual self-actualization than social factors shows that Hojviri’s mystical way of training in Kashf ul Mahjoub is more away from what the individual self is social. Thus, although both cases express the criterion of perfection or self-actualization but Hojviri’s looking at the issue of self-actualization is different with Maslow’s. Maslow knows self-actualization as a combination of individual and social but Hojviri sees individual self as more important.

The concept of "self" is very significant in moral philosophy. The definition of this concept and the demarcation of self and the other have important repercussions in the formation of a moral theory. Ayn Rand and Aristotle have considered the problem of self in their moral theories, and they delimited their theories accordingly. A significant part of Rand’s moral theory is influenced by Aristotelian principles. Rand’s theory of human person as well as her emphasis on the role of rationality in ethics has an Aristotelian character, but there are significant differences between their respective moral theories that I think are rooted in their differences over the concept of the self in a moral sense and the relation between the self and the other. In this paper, I seek to elaborate the limits of the self in the moral theories of Rand and Aristotle, and then compare this concept in their views and explain its consequences in their moral theories.

Sheikh Farid Aldin Attar, Neyshabour's master, is considered a Sufi poet, a mystic poet and a signification creator. His rhetoric cant be accounted as his mere skill, he is persistence in writing should also be thought of. The significance of his thoughts is heightened in that they reveal the authentic instincts of human beings and the reader is freed from himself and he is attracted to definitive horizons of God's thoughts. Attar's works release his contemplations on mysticism and literature as in Elahi Nameh. This book, in his words, a "Devine Treasure" and his words are "Pure Monotheism" is poem which reflects spiritual and mystical along with mysterious points. This collection is replete with stories and fables. Since attar's works mainly converse about soul, this book is also highlighting the relentless struggle of soul, the soul which belongs to the divine world and not the earth. Attar makes all attempts to return this divine gift safely to its real land. Therefore; soul plays the role of a Caliph with six children. This Caliph fights against any deterrents such as lust, greed, magnanimity, etc since they are born by self and treated as their children and they prevent his travel from temporal world to the divine world.

Self-development and self-actualization means moving towards ultimate perfection on the basis of individual capabilities and abilities. In fact, it is moving from inferior self to superior self. The self-actualized and self-developed people are those who try to actualize their genuine and God-like self – on the basis of the primordial nature of seeking perfection. They have gone beyond an animal life. In Imam Khomeini’s viewpoints self-developed people are those who have trampled upon the head of selfishness, i.e. they have annihilated the inferior self and attained the sublime self. His wayfaring is from the point of obedience to God to the point of glory of lordship. Maslow also speaks of the Godly nature of self-actualized people, but his definition of Godly is the status of the sages not of God. Imam Khomeini’s approach to self-developed and perfect man who has achieved the perfect level of self-development indicates that such a man enjoys the metaphysical and divine depth, while Maslow looks for the self-actualized and sublime people in the context of nature; although at times he speaks of metaphysics and spirituality as well.

The main characteristic of the prophets and saints is their innocence and purity. However, this innocence is not the same for all of them so it has different gradations and multiple levels. The highest degree of innocence is the noncompoundness or the purity and simplicity of existence which is the unique characteristic of the first Divine determination i.e. the Muhammadan Reality. The Divine Truth through its descending journey manifested itself in the forms of the Prophet and his household, therefore, all Divine attributes and perfections, such as inherent purity, genetic innocence and existential simplicity, exist in these manifestations. But in the natural world due to its restrictions, there is no room for these perfections. Therefore, the Prophet in his essence is an infinite and noncompound being, but, in the natural world and exoteric sense, is a man like other.

'Ayn al-Quzat Hamadani(1098-1131) and John of theCross(1542-1591) are two great representatives of Islamic Sufism and Christian Mysticism. There are many similar concepts in their works, such as the divine love, spiritual or mystical death, and union with God, necessity of celibacy, guidance by Pir and the imitation of Christ. Comparison of self-annihilation and spiritual death among them is very important. John's approach to annihilation has much in common with 'Ayn al-Quzat's approach to fana and baqa. They both emphasize in the necessity of following of authoritative figures and holy men, that John explains it as "the imitation of Christ" and 'Ayn al-Quzat explains it as "khedmat pir". From this perspective, relationship between Christ and monk can be compared with relationship between pir and sufi disciple. In connection with this subject issues such as fana and self-annihilation, spiritual or mystical death, union with God and necessity of celibacy are studied.

The human’s fact resembles a deep sea, and human is potentially capable of attaining other levels of understanding; it includes the different Quranic interpretations especially in the Islamic mystical literature. It is also visible in Eighth Chapter; there is a different term, literary terms; there is no mystical, term in an encyclopedia. The goal of the study is to find out examples, terms, and concepts about the “eighth chapter” in order to prove its position in the mystical, literary field. Therefore, it is necessary to refer to the encyclopedia of mystical terms. On the other hand, the study of concepts and terms can connect the science of “word” with other sciences, especially “mystical literature”. This study is to examine the concept of “eighth chapter” to differentiate the various ideas. Actually, the reference is one of “heartly reflection” in the Quranic, mystical field, Besides, there are other types of interpretations including “Anfosi interpretations”, “self-perception interpretation” or “self-interpretations”; hence there are two aspects in the study as follows:Evidences on the “Eighth chapter” meaning to differentiate the various ideas; the analysis to define the concept and term of the “Eighth chapter” in mystical literature and Quranic concepts.

Annihilation of Self and Subsistence in God are of the most significant common themes in both first and second Islamic theosophical traditions، which have been investigated by two different approaches. The first theosophy believed that annihilation was cleansing from any evil deeds and subsistence was achieving good deeds. In this tradition، Human and God had two essences different from one another، which one''s nature، characteristics and deeds (human) are annihilated in the other''s (God). However، Ibn Arabi is of the thought that belief in God is the same as paganism. In his opinion، believing in beings other than God as well as considering human being''s nature dispensable from God is a false conception and this conception would be annihilated by realization journey of initiatic and faith in oneness of being. In this procedure، individual''s ignorance is annihilated not individual himself. Ibn Arabi feels that it should not be thought that in annihilation، characteristics are put aside because there are no characteristics let alone putting them aside. Furthermore، God is the same as characteristics attributed to human beings. Differentiation of special servants from common ones is for making this issue clear. In the current paper، we seek to analyze and compare annihilation and subsistence from the viewpoints of first and second Islamic theosophical traditions.