There are eight stages in the Yoga school that start from physical stagesto mental or super-mental stages. All of these stages are based onconcentration and meditation and the degree of concentration isdetermined according to the subtlety of concentration subject (prakr More
There are eight stages in the Yoga school that start from physical stagesto mental or super-mental stages. All of these stages are based onconcentration and meditation and the degree of concentration isdetermined according to the subtlety of concentration subject (prakrti’sproductions). Samādhi is the last mystical stage in Yoga. It is divided todifferent stages which the last of them is called Asamprajnāta Samādhi(enstasis without support). In this stage the deliverance of Puruśa(spirit) from Prakrti (substance) will be realized. But beforeAsamprajnāta Samādhi there is a stage called Samprajnāta Samādhi(enstasis with support). Samprajnāta Samādhi, in contrast to theAsamprajnāta, is divided to different stages. The precise study of thesestages is the main subject of this article.
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Kimiya-yi Sa'ādat (Alchemy of Happiness) by Abu Hamid Mohammad Al-Ghazali (c. 505 A.D.) and Makātib (Correspondence) by Abdullah Qutb (c. 909 A.D. ) are deemed to be among treasured works of Sufism. The present survey conducts a comparative-contrastive study of the pers More
Kimiya-yi Sa'ādat (Alchemy of Happiness) by Abu Hamid Mohammad Al-Ghazali (c. 505 A.D.) and Makātib (Correspondence) by Abdullah Qutb (c. 909 A.D. ) are deemed to be among treasured works of Sufism. The present survey conducts a comparative-contrastive study of the perspectives held by these two mystics pertaining to the mystical stages presented in the aforementioned masterpieces. The results demonstrate that unlike some mystics, both Al-Ghazali and Abdullah Qutb did not partition and categorize mystical stages and statuses in their works. Moreover, Abdullah Qutb was influenced by Al-Ghazali in subjects such the pillars of conduct, solitude, trust, asceticism and mystical destitute. Taken together, Al-Ghazali presents his perspectives in a more systematic and coherent approach. It is noteworthy that Abdullah Qutb's Makātib (Correspondence) lacks the order and arrangement existing in Al-Ghazali’s Kimiya-yi Sa'ādat.The methodology of this research is descriptive – analytical and baced on library studies.
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This paper analyzes the role of personality traits of women in their mystical journey.Mystically speaking, female traits cause brighter manifestation of divine beautiful names whereas male traits cause greater manifestation of divine majesty names. Accordingly we may as More
This paper analyzes the role of personality traits of women in their mystical journey.Mystically speaking, female traits cause brighter manifestation of divine beautiful names whereas male traits cause greater manifestation of divine majesty names. Accordingly we may ask whether this differentiation in manifestations could effect men and women's mystical journey and if the transgender view of the mystics about the differentiation in seekers' talents may extend to gender issues. By combining mystical issues and psychological achievements, this study draws the relationship between personality traits of women and seven spiritual stages. Such an approach in analyzing issues related to mystical journey is a novel achievement and has special importance, both in the field of women's issues and the mystical topics. In this study, it becomes clear that the role of female characteristics in her mystical spiritual wayfaring are sometimes helpful and sometimes play a deterrent role; so that the seeker, by knowing how these traits are influencial, can measure a deeper plan for the quality of her spiritual wayfaring.
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Mystical stages in Yoga Sutras are eight stages,and in Manteq-altayr of Attar are seven places. The pilgrims of both of these paths begin their works with religious law, ethics and discipline rules to reach to the more subtle stages of mysticism. After passing the More
Mystical stages in Yoga Sutras are eight stages,and in Manteq-altayr of Attar are seven places. The pilgrims of both of these paths begin their works with religious law, ethics and discipline rules to reach to the more subtle stages of mysticism. After passing these stages, the pilgrims achieve the “unity”, or a kind of “Fanā” (i.e. annihilation) in Manteq- altayr, and “Samadehi” in Yoga; the difference between them lies in the fact that the pilgrim of Islamic mysticism seeks unity with God, but the pilgrim of Yoga seeks unity with himself. This article tries to compare mystical doctrine in Yoga Sutras and Manteq-altayr to show their similarities and differences.
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