In this post, I want to discuss a new form of spirituality that is emerging in contemporary Iran. Its followers do not choose a specific name for their community but emphasize that they are seekers of ‘Presencing Awareness’. This anonymity, I assume, stems from two factors: personally, they do not seek fame or recognition, and politically, they believe that gaining broad recognition could provoke irritation from those in power. They firmly reject a version of Islam that centers on jurisprudence and ideology, favoring instead a version of Islam (and other religions) that places humans, ethics, and spirituality at the center.

From the outset, this phenomenon reminds me of what Derrida referred to as “religion without religion,” where traditional religious structures are “deconstructed” without being entirely dismissed. There is a “Messianic” element in this movement, where spiritual seekers anticipate an openness to the future and the arrival of a deeper layer of spiritual happiness through hidden truths. Certain kind of ethical responsibility to others, unconditional hospitality, and a critique of religious violence are among the Derridean-like (see e.g. Derrida and Anidjar 2002) features of this emerging spirituality, although there are differences as well.

In what follows, I will offer a descriptive elaboration of this spirituality, drawing on what I have personally learned from practices and beliefs of its followers. It is important to note that there are no official demographic reports or legal registrations of their names and activities, as the political climate in Iran, which favors officially recognized religious/spiritual traditions, does not permit full disclosure. While I am aware that they are present in various regions of Iran, the exact number remains unclear, and they do not have a registered organization, website and logo for the reasons mentioned above. I will also introduce spiritual figures and online resources they recommend, helping other people explore ideas similar to theirs.

Spiritual Practice

The cornerstone of their practice is an “unthoughtful contemplation” (UC) where much of what we usually think about must be silenced. Judgments and prejudices are excluded, and even much of what one may consider religious, spiritual, or rational must be abandoned as these can disrupt the unity of mental concentration. Instrumental thoughts—those necessary for survival and living a dignified social life—are allowed. UC, which is a practice oriented toward presencing awareness, helps them to live in the present moment, which they believe is the only way to encounter reality. One can find traces of Buddhist mindfulness meditation in their approach.

Religious truth and Intersubjectivity and Ethics

They believe in a pluralistic approach to the truths of different religions, often referring to God as “the Real,” akin to John Hick’s approach to inter-religious and intra-religious truth. Hick proposed that all major religions are diverse human responses to the same ultimate reality, and no single religion has a monopoly on truth, with each offering a valid path to understanding and experiencing the Real. However, while they share the Hickian insight, they do not adopt any established philosophical or theological system, including Hick’s, as an ideal framework to support their pluralistic perspective, arguing that this understanding can be based on human experience and does not require theorization. They assert that “the Real” has formed all people equally, and that the differences between individuals are not inherent to their nature. They believe that everyone is given the same potential to understand the truth, though many have grasped it in ways that are not always visible to us. Their guiding principle is to treat others as they wish to be treated themselves. The “hospitality” they offer involves being open and accepting of others’ ideas, personalities, and differences, along with a sincere effort to contribute to their happiness. It is “unconditional,” as nothing will be expected in return.

Annihilation or Afterlife

I have often heard many of them use the metaphor of an “egg” to explain their ontology. For them, human existence is likened to an egg: if the right conditions are met, the egg becomes a chicken, transitioning from a lower existential mode (eggness) to a higher one (animal). But if the egg is cooked, it will either be eaten or left to rot, both leading to annihilation. Similarly, if a person cultivates the right conditions for spiritual growth, they will experience a rebirth in this life—a new existential state that does not end with death. Those who fail to achieve this rebirth will face annihilation. This idea departs from the concept of universal salvation supported by mystics like Muhyiddin Ibn al-Arabi. Ibn al-Arabi (1165–1240) was a prominent Sufi mystic, known for his teachings on the unity of being and as a leading figure in “semi-Ismāʿīlī school of Andalusian mystics of the sixth century.” Annihilation also contradicts the notion of eternal damnation for sinners after death.

God, Human, and World

The relationship between God and humans is mediated by the insensible presence of the “Imame Asr” or “Imame Ghaeb,” a hidden Imam. According to them, their belief in this hidden Imam is not strictly connected to the Shiite idea of Muhammad al-Mahdi (born in 869 CE), who is in occultation and expected to save the world. Instead, it reflects an almost universal concept found in many religions of a hidden or awaited savior figure.

Critique of Religious Orthodoxy

Based on UC, they argue that religious rituals and prayers do not directly influence spiritual growth. In fact, they may have negative effects if they disrupt UC, though they could be positive if they support it. This approach to rituals is partially linked to the Islamic concept of Presence of Heart, which is seen as a condition for a prayer to be acceptable by God. However, UC differs from that, as it is not aimed at gaining acceptance from God but rather at achieving mental stillness.

They are interested in the teachings of Mowlana Jalāl al-Dīn Muḥammad Rūmī (Balkhī), the 13th-century Persian poet and Sufi mystic whose works, such as the Masnavi, engage with themes of divine love and spiritual unity. His teachings are particularly interpreted by contemporaries like Karim Zamani, an Iranian interpreter renowned for his in-depth commentaries on Mowlana’s poetry, and Parviz Shahbazi, who founded Ganje Hozour, a platform focused on conveying Mowlana’s wisdom through contemporary interpretations and discussions. Among Western influences, they hold in high regard Eckhart Tolle, a German spiritual teacher and author celebrated for his emphasis on mindfulness and living in the present moment, and Rupert Spira, an English spiritual leader who explores non-duality and the nature of consciousness. While they draw inspiration from these figures and acknowledge the value of their spiritual mentorship, they believe that true spiritual progress is ultimately a personal journey that must transcend reliance on any single mentor.

The Role of Happiness

They emphasize the importance of happiness, even in the face of loss and suffering. This happiness is rooted in an awareness of the precarious nature of human existence, which reminds me of David Burrell’s saying, “felt sense of precariousness of existence,” (Burrell 1993, 14) which in turn draws from Wittgenstein’s “wonder at the existence of the world.”  What one must do when realizing that the primary existential state of all beings, including humans, is precarious, they would recommend a response from Khayyām and in his Persian poem:

“Drink wine for this life of ours is eternal,
This is all that is gained from the time of your youth,
It’s the time of flowers, wine, and loved ones drinking together,
So rejoice in this moment, for this is what life is!”

This is not to suggest that they insist on drinking wine, but rather that they see a relationship between eternal life and being happy in every present moment.

They propose that all individuals, by design and in their most natural state, are inherently happy. Sadness, they say, arises from the thoughts—those fleeting ideas that enter and exit your mind without your control. Genuine happiness, according to them, is attained when you learn to still this mental noise, resulting in a state of Unthoughtful Happiness.

Political Stance and Theological Approach

They do not engage with political matters and criticize the intervention of political power in religious and spiritual affairs. They do not support or develop a fully-fledged theological system based on systematic or intellectual reasoning about doctrine. Instead, they focus on practical strategies to avoid unnecessary thinking.

The Context of Emergence

Several factors seem to have contributed to the emergence of this worldview: the contrast between modern and postmodern approaches to the human condition, the shortcomings of existing ideological interpretations of religion worldwide and the socio-political and religious situation in Iran. The latter factor is marked by a strict theocratic atmosphere that enforces a specific interpretation of religion. This has led to significant restrictions on religious and personal freedoms, creating an environment where dissenting voices and alternative spiritual movements are often suppressed. The Iranian populace is confronted with a major conflict between state-enforced religious practices and their pursuit of personal meaning. This tension has sparked a growing interest in spiritual perspectives that diverge from the officially sanctioned doctrines. However, the other factors, such as modern and hectic lifestyles, are also important in shaping this emerging perspective.

A Critical Bite

While they engage in social and leisure activities with friends, they seem to support a kind of modern individualism, albeit with some differences. They are not afraid of losing close friends, arguing that such fear hinders spiritual growth, and they do not grieve excessively over the death of family and friends. Although these traits can be beneficial for personal growth, they may undermine the social bonds necessary for a healthy society.

Given the global socio-political and cultural landscape, and particularly in Iran, this emerging spirituality can be viewed primarily as a response to rigid religious and political orthodoxy. The restrictive environment has unintentionally created space for alternative spiritual practices to develop. However, while this movement provides a needed escape from traditional and modern structures, its emphasis on personal experience over communal and intellectual engagement raises concerns. The focus on unthoughtful contemplation may offer immediate solace, but it risks limiting the their capacity to engage in broader discursive exchange necessary for their growth and sustainability. This balance between personal fulfillment and social context will be crucial to the future of this emerging spirituality.

Note: parts in blue contains hyperlinks to further online study sources!

References

Baker, Anthony. 2016. “The ‘Real’ of John Hick.” The Recovering Legalist (blog). May 19, 2016. https://therecoveringlegalist.com/2016/05/19/the-real-of-john-hick/.

Burrell, David B. 1993. Freedom and Creation in Three Traditions. Notre Dame, Ind.: University of Notre Dame Press.

“Comprehensive Description of Masnavi Manavi (7 Volumes).” n.d. Yare Mehraban (blog). Accessed August 25, 2024. https://yaremehraban.eu/en/product/comprehensive-description-of-masnavi-manavi-7-volumes.

Derrida, Jacques, and Gil Anidjar. 2002. Acts of Religion. New York, NY: Routledge.

“Home - Eckhart Tolle | Official Site - Spiritual Teachings and Tools For Personal Growth and Happiness.” n.d. Accessed August 25, 2024. https://eckharttolle.com/.

Ebstein, Michael. 2014. Mysticism and Philosophy in Al-Andalus: Ibn Masarra, Ibn al-’Arabi and the Isma’ili Tradition. Islamic History and Civilization; v. 103. Leiden: Brill. https://doi.org/10.1163/9789004255371.

“Khayyam.” n.d. Persian Language Online (blog). Accessed August 25, 2024. https://persianlanguageonline.com/persian-poetry/khayyam/.

“Mahdi.” 2024. In Wikipedia. https://en.wikipedia.org/w/index.php?title=Mahdi&oldid=1241620520.

“Parviz Shahbazi, Ganj e Hozour.” n.d. Accessed August 25, 2024. https://www.parvizshahbazi.com/music_radio.php.

“Presence of Heart.” n.d. MTO Islam (blog). Accessed August 27, 2024. http://islamicsufism.org/presence-of-heart/.

“Rumi.” 2024. In Wikipedia. https://en.wikipedia.org/w/index.php?title=Rumi&oldid=1242092155.

“Rupert Spira.” n.d. Rupert Spira. Accessed August 25, 2024. https://rupertspira.com/.

Team, Bart Mendel and Mindworks. 2021. “What Is Buddhist Meditation: Techniques - How to Practice Mindfulness.” Mindworks (blog). January 2, 2021. https://mindworks.org/blog/what-is-buddhist-meditation/.

“The Treasury of Absolute Mercy.” 2020. January 16, 2020. https://ibnarabisociety.org/treasury-of-absolute-mercy-mohamed-haj-yousef/, https://ibnarabisociety.org/treasury-of-absolute-mercy-mohamed-haj-yousef/.