Abstract
In mysticism, Sufi masters have defined stages and positions for the attainment of truth, distinguishing themselves from others based on prominent characteristics present in their states or teachings. This point has become a primary indicator in their guidance and educational approach. In the study of mystical traditions, we have concluded that despite their commonalities, mystics also have significant differences, which they manifest in various ways in their spiritual practice. Without critically considering these distinctions, we will not properly understand the concepts of "transformation" and "differentiation" in different mystical schools. Some may interpret these differences as subjective, but new studies in interdisciplinary fields of social sciences and critical humanities present other possibilities that cannot be concluded simply by referring to the concept of "subjectivity." In this research, we have categorized three aspects of spiritual practice under the concepts of "Ascetic," "Romantic," and "Scholarly," which have had an impact on the inclinations of practitioners based on their spiritual abilities and talents. This research is based on library studies and relies on a coherent approach and content analysis method.
Keywords: Spiritual Sojourn, Ascetic behavior, Romantic behavior, Scholarly behavior
 
Introduction
Humans are innately inclined toward seeking God. This statement means that in the human condition, as Erich Fromm uses the term "Human Condition," a person is constantly caught between here and there, or as Heidegger puts it, in a state of "thrownness." This indicates that humans possess a nature that engages both with survival and with the inevitability of death. This duality of existence, referred to as 'nature' in religious literature, creates a specific condition for human existence where one must trace the roots of their anxieties and answer questions such as: Where did I come from, and where am I headed? One of the paths toward connecting with the origin of existence is "mysticism."
Materials & Methods
In this study, "content analysis" and "contextual" (text-based) methods - referring to and citing authoritative mystical texts - are used for data collection and analysis. First, the key concepts and components of personality in reputable mystical texts (manuscripts, wills, ethical treatises, guidelines for solitude practitioners, biographies, descriptions of spiritual states, sermons, etc.) are identified. Then, these concepts are logically examined within a coherent framework to determine the main components that guide mystics toward a particular spiritual path.
Discussion & Result
If we accept that there are four philosophical, scientific, mystical, and artistic systems in the realm of knowledge and understanding, mysticism is one of the most powerful and ancient intellectual systems developed by humanity to attain "intuitive truth" and "supra-conceptual truth." Among the important discussions in mysticism is the concept of "spiritual journey" (Suluk). There have been various definitions of Suluk by mystics and Sufis, but one of the simplest definitions might be that "the journey through the stages of existence with the intent of reaching perfection" can be called Suluk. In this theoretical formulation, we acknowledge an existential movement in the human realm, which means that despite living in the material world, humans can also journey toward transcendence. This paradox of existence beautifully illustrates the nature of human life, and it is at this very point that mystics, throughout the long and turbulent history of mysticism, have demonstrated their diverse approaches. In other words, mystics have different spiritual journeys, and in this research, we analyze these "spiritual distinctions" through the concepts of asceticism, love, and knowledge. It should be noted, however, that this analysis is not to be considered the final word in this field but rather the first steps on a difficult and challenging path. First, we must provide an accurate and precise definition of the concept of "spiritual journey," and then we can classify the types of mystical journeys.
Conclusion
Based on the examination and analysis conducted, we found that historians generally speak of a gradual evolution in Sufism, which starts with ascetic mysticism and slowly transitions toward an emphasis on love and affection. The infinite fear of God gives way to boundless love for Him, and mystics, inspired by the verses and traditions of the Quran, impart a romantic hue to mysticism, moving toward a more affectionate and poetic form of Suluk, which is gentler and more aesthetically pleasing. Eventually, there is a shift toward an emphasis on knowledge and understanding.
However, it is not possible to draw a clear line between ascetic, romantic, and intellectual mysticism or to consider the emergence of one as the decline of another. Rather, depending on the circumstances of the time, one of these types of spiritual journeys and mysticism has shone more brightly. In other words, it is not that a particular period or several centuries are solely dedicated to the ascetic school, and the subsequent era belongs to the romantic school, where all mystics of that time fit into that category. For instance, even in the ascetic school, mystics who are passionate and filled with divine love and affection can be found, and vice versa, representatives of ascetic mysticism exist within the romantic school. These three types of Suluk or paths often coexist, or to put it more accurately, they have lived simultaneously alongside each other. What is significant in this categorization is the understanding of the distinctions that have existed and continue to exist between these types of Suluk in different schools. This refutes and marginalizes the fundamental misconception that all mystics repeated the same general ideas. Where differences and distinctions exist, we encounter diverse epistemological perspectives, each of which, in the words of Thomas Kuhn, has structured its own unique paradigm. Therefore, in the historical developments of Sufism and mysticism, we encounter fundamental distinctions that, as Samad Moheb puts it, surely have their roots in "different epistemological sources." To comprehend these fundamental differences, we constructed our own tripartite conceptual framework.