Editorial

Human beings are perfectible and perfection-seeking entities, and every person, particularly every rational individual, though may occasionally err in turning toward manifestations of perfection, possesses an inherent inclination and tendency toward such manifestations as awareness and knowledge. On the one hand, human cognitions differ in certain respects according to the domain, object, and subject of knowledge, as some are acquired while others are innate. Similarly, the interpretation, explanation, and analysis of the characteristics of these cognitions vary depending on the philosophical, theological, or mystical foundations of the analyst. Accordingly, the epistemological foundations of the analyst constitute one of the components that influence the nature of these explanations.
One of the components effective in existential transformation, attainment of perfection, and ontological elevation of human beings is prayer and the inner relationship of humans with the transcendent source of existence—a component to which the majority of religious adherents, philosophers, theologians, and particularly mystics who have drawn inspiration from religious sources and foundations in their teachings pay special attention. They regard it as an ascending spiritual journey coupled with knowledge, believing that through existential transcendence, humans connect themselves to the focal point of absolute knowledge and thereby attain the truths to which they are devoted.
This relationship and connection with God and faith in Him becomes possible and feasible through two perspectives: belief-centered and non-belief-centered, each possessing its own specific characteristics. Although belief-centered faith in fideistic traditions varies in confronting challenges and according to the relationship each tradition maintains with reason and rationality—for instance, the anti-rational or reason-averse tradition conflicts with the tradition that supports reason—this confrontation and opposition between the scientific-materialist worldview and humanity's need for a transcendent concept constitutes one of the principal challenges facing contemporary humans.
In the present world, as we observe, where the approach of reducing "revelation" to a product of imagination and "miracle" to human ignorance prevails, and the materialistic and reductionist paradigm proves incapable of completely explaining reality, the foundations of "spiritual realism" based on Allameh Tabatabaʾi's explanation—which acknowledges the reality of transcendent levels of existence—can provide a productive framework for explaining this issue. Allameh's theoretical framework offers modern humans who accept science a kind of solid philosophical alternative, while considering a purely materialistic worldview as ontologically and explanatorily deficient.
As we know, in mystical explanation, regarding the manner of human relationship with the source of existence—considering the domain of essence, names, attributes, actions, and divine affairs—knowing the true essence of God, which is the source of existence, is a difficult, indeed impossible, matter. This is because, in terms of existential extent, God is an infinite reality and, in the expression of the sage Mulla Hadi Sabzevari, “beyond infinite,” although every person, according to their existential capacity, can attain a level of nominal knowledge and presence. In this regard, Imam Khomeini states in his mystical book, Misbah al-Hidayah ila al-Khilafah wa al-Wilayah, that the true essence of God is not known to any of the prophets and divine messengers, and none of the people of mystical disclosure should attempt to enter the domain of God's essence. Hence, the Prophet of Islam (peace be upon him) declared: “Ma ʿarafnaka haqqa maʿrifatik wa ma ʿabadnaka haqqa ʿibadatik” (We have not known You as You deserve to be known, nor have we worshipped You as You deserve to be worshipped). On the other hand, since contemporary human religiosity and belief in God have undergone transformations due to social, political, and philosophical contexts and disillusionment with extreme scientism, resulting in the emergence and manifestation of various sects in social spheres and the advent of new religious and spirituality-oriented movements, and researchers who have encountered this phenomenon in different cultural contexts with their particular theoretical and epistemological frameworks have assigned various names to these intellectual currents—from sects and denominations to new religious movements, New Age, and new spirituality—examining the origin and background of the formation of these terms significantly contributes to identifying religious transformations outside official religion and the opposition between spirituality and traditional religiosity.
In this issue, articles have been written on the aforementioned topics, which distinguished and esteemed researchers have analyzed and examined. Therefore, we invite you, our honored reader, to study the complete and detailed texts of the articles for further reading.