University of Tabriz Journal of Philosophical Investigations 2251-7960 18 48 2024 09 01 Mystic Intoxication (Mastī) and the Meaning of Life: Fayḍ Kāshānī’s Mystic Poetry through the Lens of John Cottingham’s Philosophy Mystic Intoxication (Mastī) and the Meaning of Life: Fayḍ Kāshānī’s Mystic Poetry through the Lens of John Cottingham’s Philosophy 361 380 18035 10.22034/jpiut.2024.61028.3731 FA Reihaneh Davoodi Kahaki Research Fellow, Department of Mysticism, University of Religions and Denominations, Iran Rasoul Rahbari Ghazani Research Fellow, Department of Mysticism, University of Religions and Denominations, Iran; Ph.D. Candidate, Department of Philosophy of Religion, Istanbul University, Turkiye. Journal Article 2024 03 29 Adopting a hermeneutic approach and horizontal and vertical interpretation methods, this study primarily explores the metaphysical concept of love-induced mystic intoxication in the Iranian polymath Mullā Muḥsin Fayḍ Kāshānī’s mystic poetry. Secondarily, it discusses the implications of mystic intoxication in the meaning of life. Furthermore, the paper briefly positions Fayḍ Kāshānī’s account in the contemporary categories of the meaning of life: supernaturalism, naturalism, and nihilism. Additionally, elucidating the perspectives of the contemporary philosopher John Cottingham, the paper examines Kāshānī’s view through Cottingham’s philosophy. Central to Kāshānī’s poetry, ignited by divine love, the spiritual seeker transcendends their self, getting absorbed into the Divine to the point where they become unaware of their self. This epistemic unawareness is mastī (intoxication) or bīkhudī (selflessness)—which, for Kāshānī, has profound implications on life’s meaning. Unlike the “extreme God-centric” view—which situates the purpose of life solely in fulfilling God’s purpose—Kāshānī’s “moderate God-soul-centric supernaturalist” view recognizes that while divine love, intoxication, and knowledge infuse more profound depth to the meaning of life, other aspects also add to the meaning in life—like the simpler forms of piety and everyday existence. A framework in which morality is instrumental. Similarly, for Cottingham, life has value and meaning beyond solely fulfilling God’s purpose. Nevertheless, while basic pleasures and desires might independently exist and have meaning, higher elements like moral virtue, crucial to life’s meaning, are contingent on God’s purpose. Adopting a hermeneutic approach and horizontal and vertical interpretation methods, this study primarily explores the metaphysical concept of love-induced mystic intoxication in the Iranian polymath Mullā Muḥsin Fayḍ Kāshānī’s mystic poetry. Secondarily, it discusses the implications of mystic intoxication in the meaning of life. Furthermore, the paper briefly positions Fayḍ Kāshānī’s account in the contemporary categories of the meaning of life: supernaturalism, naturalism, and nihilism. Additionally, elucidating the perspectives of the contemporary philosopher John Cottingham, the paper examines Kāshānī’s view through Cottingham’s philosophy. Central to Kāshānī’s poetry, ignited by divine love, the spiritual seeker transcendends their self, getting absorbed into the Divine to the point where they become unaware of their self. This epistemic unawareness is mastī (intoxication) or bīkhudī (selflessness)—which, for Kāshānī, has profound implications on life’s meaning. Unlike the “extreme God-centric” view—which situates the purpose of life solely in fulfilling God’s purpose—Kāshānī’s “moderate God-soul-centric supernaturalist” view recognizes that while divine love, intoxication, and knowledge infuse more profound depth to the meaning of life, other aspects also add to the meaning in life—like the simpler forms of piety and everyday existence. A framework in which morality is instrumental. Similarly, for Cottingham, life has value and meaning beyond solely fulfilling God’s purpose. Nevertheless, while basic pleasures and desires might independently exist and have meaning, higher elements like moral virtue, crucial to life’s meaning, are contingent on God’s purpose. https://philosophy.tabrizu.ac.ir/article_18035_5ef24a57af23b6f23e23ceceb4bf9210.pdf