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Time has run out for the “Vanguard Party”, but the growing disparity in wealth between the industrialized world and the less‐developed world and growing problems of income distribution and public order still give life to the “Dream Economy” proposed by Marxists and others. If the dream is not kept alive and made more rational, confrontations in many parts of the world will continue to increase. Argues that potential rational solutions do exist, but the danger in the present situation is compounded by the fact that there is a great temptation to revive what Eric Voegelin called the “new gnosticism” – the array of authoritarian Governments, of which the Marxist State was one, which were based on claims to special knowledge which provided all‐purpose solutions. Current disparities of wealth provide rich feeding grounds for such ideas.

This article examines the essence of the New Age movement: its reservations about the Judaic‐Christian heritage, its pantheistic/monistic orientation, its individualism, its search for the mystical experience, its skepticism of modern science and technology, its openness to androgyny, its ecumenicalism, and its prediction of a new dispensation. The article traces the New Age predecessors and influences: gnosticism, the Catholic potpourri, romanticism, the writings of C.G. Jung, and Theosophy. It speculates that the movement’s influence – given its individualism, skepticism of structure and organization, and hostility toward modern methodology – will be implicit and indirect. Finally, it notes the ambivalence of the core ideology, lending itself to both “progressive” and “non‐progressive” interpretation.

Bill Clinton is exemplary of a new conception of leadership appropriate for the 21st century. In spite of his sexual proclivities (for which he received harsh criticism and impeachment proceedings) Clinton’s physicality signals an end of a Gnostic view of leadership that separates the knowing head from the rest of the body. We propose that 20th century manifestations of leadership are no longer appropriate for this age, and we illustrate this idea with the ‘reality’ television series Undercover Boss. Further, by exploring artist Peter Robinson’s installation The End of the Twentieth Century we claim that Clinton’s call for inclusivity, a ‘both–and’ approach that characterizes his late- and post-Presidential rhetoric, opens possibilities for alternative constructs that place the body at the heart of leadership. Our exploration of Clinton’s physicality is through his speech to the APEC business leaders in 1999, his commentary on the movie documentary The Hunting of the President and his speech to the 2004 Democratic National Convention. In each of these he reaches out to his audiences through physical and verbal gestures. He pleads for tolerance and understanding so that people may find commonalities among their flaws and differences. Through enacting the physical ‘doing’ of leadership in these instances, Bill Clinton offers an exemplar of re-locating leadership within its physical context.

Many laws have been derived from the religions' legislations and many of them do not have the capability of uniqueness and publicity, due to a variety of reasons, especially at the level of countries. However, the spirit of legislations is the same and unique in all religions and it is the Tariqah (Sufi path), Sufism, mysticism and ethical beliefs that have been stable and unchangeable for millenniums, and wisdom has accepted and accepts them in all times and locations. Thus, if the international public law is to be defined and designed upon the base of the unique religions' spirit, we will reach a unique law with most publicity. This paper aims to address these issues.

This paper explores the foundation of public international law from the theosophy approach of Islamic Sufism and mysticism.

By raising 38 principles, the paper proposes basic principles of important public international law subjects to prepare a backbone for recompilation of new law in this subject matter.

Comparative researches in other religions' Gnosticism will be helpful.

These principles can be used for applied debates in the field and become new international law.

Delicateness, truthfulness, and righteousness of Islamic Sufism may turn the attentions of scholars and researchers to this viewpoint, and a new set of laws to be codified.

Public international law scholars have not touched the topic from a Sufi viewpoint. This paper opens new challenging arena for those who are engaged in.

Many laws have been derived from the religions' legislations and lots of them have not the capability of uniqueness and publicity, due to variety of reasons, especially at the level of countries. But the spirit of legislations is the same and unique in all religions and it is the Tariqah (Sufi path), Sufism, mysticism and ethical beliefs that have been stable and unchangeable for millennia, and wisdom has accepted and accepts them in all times and locations. Thus, if the international public law to be defined and designed upon the base of the unique religions' spirit, we will reach to a unique law with most publicity. The purpose of this paper is to survey the subjects of Islamic public international law, and extend Islamic jurisprudence decisions from a theosophical point of view over the field of international law.

The paper explores the foundation of public international law from the theosophy approach of Islamic Sufism and mysticism.

By raising 38 principles, the author proposes basic principles of important public international law subjects to prepare a backbone for recompilation of new law in this subject matter.

Comparative researches in other religions' gnosticism will be helpful.

Delicateness, truthfulness, and righteousness of Islamic Sufism, may turn the attentions of scholars and researchers to this viewpoint, and a new set of laws to be codified.

Public international law scholars have not touched the topic from a Sufi viewpoint. This paper opens new challenging arena.

International relations are involved in an undesirable order at the present time. It is emphatically necessary to propound firm principles to regulate the relationships among states and nations, and new laws and regulations are to be enacted at the international level. The purpose of this paper is to enumerate some of the main guide stones for development of Islamic thoughts in the fields of international humanities.

The authors enumerate the principles of Sufi foundations of international relations in Islam by introducing the theosophical standpoints of Islamic Sufism.

The paper introduces 95 principles in three categories of public international law, foreign policy, and diplomacy.

As long as the essence of all religions has a unique root which is their spiritual paths and understandings based on their mystical views. To popularize and internationalize this proposition, comparative researches in other religions' Gnosticism will be essential.

Putting several principles forward, on the next phases, they can be used as the basis for many applied debates in the field and may be ended to a new international declaration/law.

Delicateness, truthfulness, and righteousness of Islamic Sufism, which is the gist of thoughts of humankind's elites who are divine messengers/guardians during millenaries, may turn the attentions of scholars and researchers to this viewpoint, and consequently a new set of thoughts/doctrines for regulating international relations to be defined and codified.

International relations scholars have not touched the topic from a Sufi point of view. This paper brings this approach to a new challenging arena for those who are engaged in international relations related subjects of laws, politics, institutions, and organizations.

The purpose of this viewpoint paper is to investigate the general rules of diplomacy and the manner of the Islamic government's behavior with other nations and governments from the viewpoint of Sufi mystics. This viewpoint is of the opinion that the aim of diplomacy in Islam is not only to get benefits for the country. The author argues that the aim of diplomacy in Islam is to develop human transcendence by divine teachings and is superior to just material benefits and privileges exchange. Basically, the Islam's government does not look at the other countries as a source of exploitation but as a brother or neighbor attempting to organize relations. In the current system of international relations in the world, so much attention has been paid to material benefits; but ethics and spiritualities are ignored.

Islamic diplomacy with the aim of improving the moralities and spiritualities attempts to create relations with other countries. Some principles for reaching this goal based on Islamic Sufism standpoints are provided.

A total of 23 principles are introduced.

Comparative researches in other religions' Gnosticism will be helpful.

These principles can be used for applied debates in the field and be added to new international regulations.

The author argues that the delicateness, truthfulness, and righteousness of Islamic Sufism, may turn the attentions of scholars and researchers to this viewpoint, and a new set of regulations to be codified.

Political scientists have not touched the topic from a Sufi point of view. This paper brings this approach to a new challenging arena for those who are engaged in it.

Governing principles of the world countries' current foreign policies are based on nationalism and in the realization of this aspiration, human rights in other countries are less considered and demands of national interests on other issues are surpassed. Islam, in principle, is opposite to this approach. However, national interests are important in Islam, but Islam does not try to achieve this target by destruction of other countries and rights violations of their peoples. Interests of Islam's government are based on expediency of humankind as a whole and its foreign policy should be arranged in a way to fulfill this target. In this regard, the purpose of this paper is to introduce the basic principles of foreign policy in Islam based on the Sufi standpoint.

Islam aims to improve humanities based on moralities and spiritualities. Some principles for reaching this goal based on Islamic Sufism standpoints are provided.

In total, 32 principles are introduced.

Comparative researches in other religions' Gnosticism will be helpful.

These principles can be used for applied debates in the field and be ended to new international regulations.

Delicateness, truthfulness, and righteousness of Islamic Sufism, may turn the attentions of scholars and researchers to this viewpoint, and enable a new set of regulations to be codified.

Political scientists have not touched the topic from a Sufi point of view. This paper brings this approach to a new challenging arena.

This paper aims to investigate the general rules of diplomacy and the manner of the Islamic government's behavior with other nations and governments from the viewpoint of Sufi mystics. The aim of diplomacy in Islam is not only summarized in getting benefits for her country. The aim of diplomacy in Islam is to develop human transcendence by divine teachings and is superior to just material benefits and privileges exchange. Basically, the Islam's government does not look at the other countries as a source of exploitation but as a brother or neighbor attempting to organize relations. In the current system of international relations in the world, so much attention has been paid to material benefits; but ethics and spiritualities are ignored.

Islamic diplomacy with the aim of improving moralities and spiritualities attempts to create relations with other countries. Some principles for reaching this goal based on Islamic Sufism standpoints are provided.

A total of 23 principles are introduced.

Comparative research in other religions' Gnosticism will be helpful.

These principles can be used for applied debates in the field and be ended to new international regulations.

Delicateness, truthfulness, and righteousness of Islamic Sufism, may turn the attentions of scholars and researchers to this viewpoint, and a new set of regulations to be codified.

Political scientists have not touched the topic from a Sufi point of view. This paper brings this approach to a new challenging arena for those who are engaged in it.