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Special Issue January 2016 INTERNATIONAL JOURNAL OF Special Issue INTERNATIONAL JOURNAL OF HUMANITIES AND January 2016 CULTURAL STUDIES ISSN 2356-5926 Analysis of the theoretic relationship between mysticism and politics Mehdi Heydari Assistant professor of Persian language and literature group at University of Yazd [email protected] Abstract Mysticism and politics are two of the most important grown branches of human knowledge and gusto that the function of most of them is different from the other. Mostly, it is supposed that politics focuses on exterior world and mysticism tends to interior world; but despite of these differences, an obvious cooperation and accommodation aspects are seen in these two branches of human knowledge and culture in theoretical and historical terms. In this study, we intend to describe and analysis the relationship between mysticism and politics from the perspective of contemporary Persian-speaking thinkers and also Sufi (especially initial Sufis). For this purpose, at first we express the ideas of advocates and opponents of the theoretic relationship between mysticism and politics among contemporary thinkers and then we’ll analysis and evaluate them. In the next step, we’ll investigate the remarks related to this subject in initial Sufis books and finally we’ll compare and assemble them. As we shall see, despite of lack of consistency between mysticism and politics in some ways, these two have a longitudinal relationship with each other in many positions and also initial Sufis that were closer to mysticism sources have mentioned this subject implicitly. Keywords: mysticism, theosophy, politics, theoretical. http://www.ijhcs.com/index.php/ijhcs/index Page 2219 Special Issue INTERNATIONAL JOURNAL OF HUMANITIES AND January 2016 CULTURAL STUDIES ISSN 2356-5926 Introduction The concept of politic culture in the sense of how culture and politics effect on each other mutually is not only new, but also exists in specialized politics text since this science is studied (Sariolghalam, 1389 number: 20). In the idea of contemporary researches there is a close relationship between culture and politics in every society. Political culture represents the fact that each set of values, attitudes and features builds its cultural structure. For defining the political culture, Almond said: “ It is a set of cognitive, analytical and emotional interests that is expressed toward political phenomenon” (Haman: 21). Fukayama explains this with an example like this; he expresses that in Germany and United States, people tend to meet each other for solving their problem and their living environment problems, while in France and Italy, wealthy know the government as the solvent of problems. In fact, these generally unconscious trends cause the formation of cultural processes and their effect on political and economic scene. Therefore, understanding the cultural trends of a society is one of the important factors of knowing a scholar of political science. (Haman: 12 and 13). Therefore, it can be concluded that mysticism that is one of the important conscious and unconscious cultural elements of Islam, has had an important role in political structure of Islamic society. In this research, we want to examine this ratio specifically and on the base of scholars’ assumptions. This research is fundamental and has been done by library method. History of research has been described and analyzed very well in the evaluation of pros and cons’ comments. Mysticism and politics One of the important questions that attracted scholars’ minds especially in contemporary age and Iranian society, is that do mysticism and politics have a relationship with each other or not? And if yes, how two sciences that one of them is divine and the other one is terrestrial and one of them belongs to aggregation and the other one belong to division, are related to each other? Or, based on the word of one of the researchers, mysticism flourishes our true essence and politics leads us to routine and other’s existence so how they are related to each other? (Hakkak, 1381 number: 73). There are two general points of view about the theoretical relationship between mysticism and politics and refusal or possibility of producing a political thought out of that: first point of view is comments that believe in the absence of political idea’s birth out of the scene of mystical idea or evaluate the influence of these two in each other negative and the second point of view is comments that believe in the occurrence of political ideas out of the mystical scene. We need to determine our mean of the relationship between mysticism and politics, before expressing these two groups of assumptions. Our mean in not the presence or absence of one or more Sufis and mystics in political and social roles, because it is like that investigate the category of doctors and jurist according to the special political, social and economical works that they dis in times past, and be claim of investigating the relationship of medicine or jurisprudence with politics. Also, we are not talk about that whether mysticism and politics have gathered in the essence of one person in history,or not? The aim of the mentioned relationship at first, is not that whether mystics and politicians have taken any allusions, allegories, similes or metaphors out of each other’s mystical scene or not; for http://www.ijhcs.com/index.php/ijhcs/index Page 2220 Special Issue INTERNATIONAL JOURNAL OF HUMANITIES AND January 2016 CULTURAL STUDIES ISSN 2356-5926 example a doctor could simulate a virus or a cancerous gland to some political forces but not be politics scene, however, in the following we’ll show that these exploitations also are a good psychological sign of mystics’ and other classes of society’s policy thinking (RK Mojahedi, 13788: 303 and 304). Our question here is that whether a reasonable extension of mystical knowledge leads to politics and whether mystical knowledge has a theoretical effect on politics scene or not? In this article, we express first and second category’s comments briefly and then we’ll analysis them. Opponent’s views: 1. Fathali 2. Akhoundzadeh and Ahmad Kasravi: These two individuals are the representatives of a part of open-mind individuals of Mashrouteh that are staunch opponent of the relationship of mysticism and even religion with politics. Their argument is as follows: The political and social effect of mysticism is lethargy, depression, isolation, wane, decline and prolapse; but mystical attitude is nothing but passive reaction against military invasions and social cruelties. In other words, mysticism is an ideology that is created for justifying historical and social failures and the individuals that could not have an active political and social movement refer to their internal world for escaping from visual facts of the society. In the meantime, mysticism is the sublimated form of repressed instincts of the individual or society and the currency of mysticism is also the reason of mentioned social situations (Parsaniya, 1387 number: 31 and 32). It should be noted that in the recent age, this comment has found new fans that express the negative role of mystical thought compared to political thoughts for sure. West orientation and the definition of mysticism based on experience and translation that causes modern skepticism are of this category’s features (Haman: 33 and 92). 3. Ali Shariati and Jalal Al-e Ahmad: These two individuals are not optimistic about the effect of mystical attitude in political thought scene. Unlike the previous group, there is not an optimistic attitude about theoretical and practical politics of west. Shariati’s critic about the political works of mystical attitudes is focused on political function of some of the mystics and their critical evaluation, more than focusing on the relationship of mystical knowledge with political thoughts. This view tries to connect the political decline of Islamic world to the mystical thought. The most major reason in this view is some of the historical evidences that show the influence of mystical thoughts among some of the kings that have extracted the leadership of the Islamic society out of its cultural context and occupied the power of the Islamic society. The dominant figure in this way is critical-social and left. (Haman: 42 and 43). 4. Seyyed Javad Tabatabayi: He is one the extenders of first group’s way that know the Iranian mysticism as a reaction to political failures in fourth and fifth hegira centuries and assigns the domination of intrinsic interpretation on rational receipt as the reason of the descent of Iranian culture. His results are as follows: http://www.ijhcs.com/index.php/ijhcs/index Page 2221 Special Issue INTERNATIONAL JOURNAL OF HUMANITIES AND January 2016 CULTURAL STUDIES ISSN 2356-5926 Mysticism ↔ politics World’s death ↔ world’s survival Inside ↔ outside God and human ↔ human, god and the world Elitist-oriented ↔ society-oriented Asocial ↔ social Power acceptance by need ↔ production and distribution of political power Anti-post ↔ tenure of posts (Baghrifard, 1384 number: 122 and 123) 5. Abdolkarim Soroush: He believes in the negative effect of mysticism on politics because of the following reasons: 1) Lack of the connection between internal sovereignty and political sovereignty: A) The requisite of spiritual sovereignty is disciple’s pure obedience, but pure obedience has not meaning in the political sovereignty. B) President of the society should be criticizable and people’s responder, while leader is himself the proof and argument. C) In
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