جغرافیای دل در آثار بهائی

12/15/2016

Pazhuheshnameh ﯽ ﺟﻐﺭﺍﻓﻳﺎﯼ ﺩﻝ ﺩﺭ ﺁﺛﺎﺭ ﺑﻬﺎﺋ

ﭘﻴﺶ ﻓﺮﺽ ﺍﻭّﻝ ﺷﻨﺎﺳﺎﺋﯽ ﺣﻘﻴﻘﺖ ﺍﻋﺘﻤﺎﺩ ﺑﻪ ﻗﺪﺭﺕ ﻓﻄﺮﯼ ﻭ ﺫﺍﺗﯽ ﺧﻮﻳﺸﺘﻦ ﻭ ﻧﻔﯽ ﻫﺸﻴﺎﺭﺍﻧﮥ ﺗﻘﻠﻴﺪ ﻭ ﻋﺪﻡ ﻭﺍﺑﺴﺘﮕﯽ ﺑﻪ ﻧﻔﯽ ﻳﺎ ﺗﺼﺪﻳﻖ ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ. ﺑﻪ ﻋﺒﺎﺭﺕ ﺩﻳﮕﺮ ﺗﻄﻬﻴﺮ ﻗﻠﺐ ﻳﻌﻨﯽ ﺁﻧﮑﻪ ﺍﺯ ﻫﺮﮔﻮﻧﻪ ﭘﻴﺸﺪﺍﻭﺭﯼ ﻭ ﻅﻨﻮﻥ ﻭ ﺍﻭﻫﺎﻣﯽ ﮐﻪ ﻣﺤﺼﻮﻝ ﺗﻌﺼّﺒﻬﺎﯼ ﻗﻮﻣﯽ ﻭ ﻣﺬﻫﺒﯽ ﻭ ﻧﮋﺍﺩﯼ ﻭ ﺟﻨﺴﯽ ﻭ ﮔﺮﻭﻫﯽ ﮔﻮﻧﺎﮔﻮﻥ ﺍﺳﺖ ﺭﻫﺎﺋﯽ ﻳﺎﺑﺪ ﻭ ﺑﻪ ﻧﺤﻮ ﺁﺯﺍﺩ ﻭ ﻫﺸﻴﺎﺭ ﺩﺳﺖ ﺑﻪ ﻗﻀﺎﻭﺕ ﻣﺴﺘﻘّﻞ ﺑﺰﻧﺪ. ﺩﺭﺳﺘﯽ ﺍﻳﻦ ﻣﻄﻠﺐ ﻣﻮﻗﻌﯽ ﺁﺷﮑﺎﺭ ﻣﯽ ﺷﻮﺩ ﮐﻪ ﺗﻮﺟّﻪ ﻧﻤﺎﺋﻴﻢ ﮐﻪ ﺩﺭ ﺳﺮﺗﺎﺳﺮ ﺗﺎﺭﻳﺦ ﺍﺩﻳﺎﻥ ﻋﻠﻤﺎء ﻭ ﺭﺅﺳﺎﯼ ﻣﺬﻫﺒﯽ ﺑﺰﺭﮔﺘﺮﻳﻦ ﺩﺷﻤﻦ ﭘﻴﺎﻣﺒﺮ ﺟﺪﻳﺪ ﺑﻮﺩﻩ ﺍﻧﺪ ﻭ ﺩﺭ ﺍﻳﻦ ﻣﻮﺭﺩ ﻫﺮﮔﺰ ﺍﺳﺘﺜﻨﺎﺋﯽ ﻧﺒﻮﺩﻩ ﺍﺳﺖ. ﭘﺲ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﭼﮕﻮﻧﻪ ﻣﯽ ﺗﻮﺍﻥ ﺗﺤﻤّﻞ ﺧﻮﺩ ﺭﺍ ﮐﻪ ﻣﻮﻫﺒﺖ ﺍﻟﻬﯽ ﺍﺳﺖ ﮐﻨﺎﺭ ﮔﺬﺍﺭﺩ ﻭ ﺧﻮﺩ ﺭﺍ ﺫﻟﻴﻞ ﻭ ﺧﻮﺍﺭ ﻧﻤﻮﺩﻩ ﻭ ﺑﻪ ﺗﻘﻠﻴﺪ ﮐﻮﺭﮐﻮﺭﺍﻧﮥ ﺍﻭﻫﺎﻡ ﺳﻨّﺖ ﭘﺮﺳﺘﺎﻥ ﭘﺮﺩﺍﺧﺖ؟ ﺍﮐﻨﻮﻥ ﻣﯽ ﺗﻮﺍﻧﻴﻢ ﺑﻪ ﻁﻮﺭ ﻓﺸﺮﺩﻩ ﻭﻳﮋﮔﯽ ﺍﺳﺎﺳﯽ ﻣﻔﻬﻮﻡ ﺩﻝ ﺭﺍ ﺑﻌﻨﻮﺍﻥ ﻣﻘﻮﻟﻪ ﺍﯼ ﻣﻌﺮﻓﺖ ﺷﻨﺎﺳﺎﻧﻪ ﻣﻮﺭﺩ ﺑﺮﺭﺳﯽ ﻗﺮﺍﺭ ﺑﺪﻫﻴﻢ. ﺩﺭ ﻭﺍﻗﻊ ﺍﺻﻞ ﺗﻄﻬﻴﺮ ﺩﻝ ﺑﻌﻨﻮﺍﻥ ﺷﺮﻁ ﻻﺯﻡ ﺑﺮﺍﯼ ﺷﻨﺎﺳﺎﺋﯽ ﺣﻘﻴﻘﺖ ﻫﻤﺎﻥ ﺍﺻﻞ ﺷﮏ ﻣﻨﻈّﻢ ﺍﺳﺖ. ﺩﺭ ﻓﻠﺴﻔﮥ ﻏﺮﺏ ﺩﮐﺎﺭﺕ ﻓﺮﺍﻧﺴﻮﯼ ﺑﻮﺩ ﮐﻪ ﺑﺮﺍﯼ ﺩﺭﻳﺎﻓﺖ ﺣﻘﻴﻘﺖ ﺍﺯ ﺿﺮﻭﺭﺕ ﺷﮏ ﻣﻨﻈّﻢ ﺳﺨﻦ ﮔﻔﺖ. ﺑﻪ ﮔﻔﺘﮥ ﻭﯼ ﺁﺩﻣﯽ ﺑﺎﻳﺪ ﺩﺭ ﻫﺮ ﺁﻧﭽﻪ ﮐﻪ ﺩﻳﺪﻩ ﻭ ﺷﻨﻴﺪﻩ ﻭ ﺑﺎﻭﺭ ﮐﺮﺩﻩ ﻳﻌﻨﯽ ﺩﺭ ﻫﻤﮥ ﺗﺼّﻮﺭﺍﺕ ﻭ ﺑﺎﻭﺭﻫﺎﯼ ﻋﺎﺩﯼ ﺧﻮﺩ ﺷﮏّ ﻧﻤﺎﻳﺪ ﺗﺎ ﺁﻧﮑﻪ ﺑﺘﻮﺍﻧﺪ ﺑﻪ ﺣﻘﻴﻘﺘﯽ ﮐﻪ ﻏﻴﺮ ﻗﺎﺑﻞ ﺷﮏّ ﺍﺳﺖ ﺩﺳﺖ ﻳﺎﺑﯽ ﻧﻤﺎﻳﺪ. ﺭﻭﺵ ﺷﮑّﺎﮐﺎﻧﮥ ﺩﮐﺎﺭﺕ ﮐﻪ ﺩﺭ   ﺩﺭﺁﻣﺪ ﻳﻌﻨﯽ ﺁﻧﮑﻪ ﺣﻘﻴﻘﺖ (Objectivily)  ﻗﺮﻥ ﻫﻔﺪﻫﻢ ﻣﻄﺮﺡ ﮔﺮﺩﻳﺪ ﺩﺭ ﻗﺮﻧﻬﺎﯼ ﻫﺠﺪﻫﻢ ﻭ ﭘﺲ ﺍﺯ ﺁﻥ ﺑﺸﮑﻞ ﻣﻔﻬﻮﻡ ﻋﻴﻨﻴّﺖ  ﺑﻌﻨﻮﺍﻥ ﻋﺎﻣﻠﯽ ﮐﻪ ﻣﺴﺘﻘﻞ ﺍﺯ ﭘﻴﺸﺪﺍﻭﺭﻳﻬﺎﯼ ﺷﺨﺼﯽ ﻭ ﮔﺮﻭﻫﯽ ﻗﺎﺑﻞ ﺍﺛﺒﺎﺕ ﻋﻤﻮﻣﯽ ﻭ ﺗﺠﺮﺑﯽ ﺑﺎﺷﺪ ﻣﻌﺮّﻓﯽ ﮔﺮﺩﻳﺪ. ﺍﻳﻦ ﺍﻣﺮ ﺑﻨﻴﺎﻥ ﻓﻘﻪ ﺍﻟﻤﻌﺮﻓﻪ ﻋﻠﻢ ﺟﺪﻳﺪ ﺭﺍ ﺗﺸﮑﻴﻞ ﺩﺍﺩ. ﺍﻣّﺎ ﺑﺤﺚ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺩﺭ ﺧﺼﻮﺹ ﺩﻝ ﺍﺯ ﻣﻔﻬﻮﻡ ﺷﮏ ﺩﮐﺎﺭﺗﯽ ﻭ ﻋﻴﻨﻴّﺖ ﻋﻠﻤﯽ ﺑﻤﺮﺍﺗﺐ ﻓﺮﺍﺗﺮ ﻣﯽ ﺭﻭﺩ. ﺟﺰﺋﻴّﺎﺕ ﺍﻳﻦ ﺑﺤﺚ ﺧﺎﺭﺝ ﺍﺯ ﺣﻮﺻﻠﮥ ﺍﻳﻦ ﻣﻘﻠﮥ ﮐﻮﺗﺎﻫﺴﺖ. ﺍﻣّﺎ ﺑﺎﻳﺪ ﺑﻪ ﺍﺧﺘﺼﺎﺭ ﺧﺎﻁﺮﻧﺸﺎﻥ ﺷﺪ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺑﺎ ﺗﺄﮐﻴﺪِ ﺑﺮ ﺗﺮﮎ ﺗﻘﺎﻟﻴﺪ ﻭ ﺿﺮﻭﺭﻳﺎﺕ ﺗﻤﺴّﮏ ﺑﻪ ﺯﻳﻮﺭ ﺍﻧﺼﺎﻑ ﻭ ﺍﺳﺘﻘﻼﻝ ﺍﻧﺪﻳﺸﻪ ﺍﺻﻞ ﺷﮏ ﻣﻨﻈّﻢ ﺭﺍ ﻣﻮﺭﺩ ﺗﺄﻳﻴﺪ ﻗﺮﺍﺭ ﻣﯽ ﺩﻫﻨﺪ ﺍﻣّﺎ ﻧﻈﺮﮔﺎﻩ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺑﺎ ﻧﻈﺮﮔﺎﻩ ﺩﮐﺎﺭﺕ ﻳﺎ ﻓﻠﺴﻔﮥ ﺭﻭﺷﻨﮕﺮﯼ ﻗﺮﻥ ﻫﺠﺪﻫﻢ ﻭ ﻣﻔﻬﻮﻡ ﻋﻴﻨﻴّﺖ ﮔﺮﺍﺋﯽ ﺁﻥ ﺯﻣﻴﻦ ﺗﺎ ﺑﻪ ﺁﺳﻤﺎﻥ ﻓﺎﺻﻠﻪ ﺩﺍﺭﺩ. ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﮐﻪ ﺍﮔﺮ ﭼﻪ ﺷﮏّ ﻻﺯﻣﮥ ﺷﻨﺎﺳﺎﺋﯽ ﺣﻘﻴﻘﺖ ﺍﺳﺖ ﺍﻣّﺎ ﺷﺮﻁ ﮐﺎﻓﯽ ﺳﻠﻮﮎ ﺧﻼّﻕ ﻧﻴﺴﺖ. ﺗﻔﺎﻭﺕ ﺭﺍ ﻣﯽ ﺗﻮﺍﻥ ﺩﺭ ﻣﻔﻬﻮﻡ ﻓﺎﻋﻞ ﺷﻨﺎﺳﺎﺋﯽ ﺟﺴﺘﺠﻮ ﻧﻤﻮﺩ. ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ ﮐﻪ ﻓﺎﻋﻞ ﺷﻨﺎﺳﺎﺋﯽ ﻳﻌﻨﯽ ﺫﻫﻴﻨﻴّﺘﯽ ﮐﻪ ﻣﺸﻐﻮﻝ ﺷﮏّ ﻣﯽ ﺷﻮﺩ ﺩﺭ ﺍﻧﺪﻳﺸﮥ ﻓﻠﺴﻔﮥ ﺭﻭﺷﻨﮕﺮﺍﺋﯽ ﺍﺳﺎﺳﺎً ﺩﺳﺘﮕﺎﻫﯽ ﺍﺳﺖ ﻣﻨﻄﻘﯽ ﺑﺪﻭﻥ ﺁﻧﮑﻪ ﻧﺸﺎﻧﯽ ﺍﺯ ﺩﻳﮕﺮ ﺟﻮﺍﻧﺐ ﺧﻼّﻕ ﻭﺟﻮﺩ ﺁﺩﻣﯽ ﺩﺭ ﺍﻭ ﭘﻴﺪﺍ ﺷﻮﺩ. ﺍﻣّﺎ ﺩﺭ ﺍﻧﺪﻳﺸﮥ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺍﮔﺮ ﭼﻪ ﻓﺎﻋﻞ ﺷﻨﺎﺳﺎﺋﯽ ﺑﺎﻳﺪ ﺩﺳﺖ ﺑﻪ ﺷﮏّ ﻣﻨﻈﻢ ﺯﻧﺪ ﻭ ﺍﺯ ﻫﺮ ﮔﻮﻧﻪ ﺩﺍﻡ ﺗﻘﻠﻴﺪ ﺭﻫﺎﺋﯽ ﻳﺎﺑﺪ ﺍﻣّﺎ ﺍﻳﻦ ﻓﺎﻋﻞ ﺻﺮﻓﺎً ﺩﺳﺘﮕﺎﻫﯽ ﻣﻨﻄﻘﯽ ﻭ ﺍﺑﺰﺍﺭﯼ ﺫﻫﻨﯽ ﻧﻴﺴﺖ ﺑﺎﻟﻌﮑﺲ ﻓﺎﻋﻞ ﺷﻨﺎﺳﺎﺋﯽ ﺍﺯ ﻧﻘﻄﻪ ﻧﻈﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺗﺤﻘﻖ ﻭ ﺗﺒﻠﻮﺭ ﻫﻤﮥ ﺟﻮﺍﻧﺐ ﺁﻓﺮﻳﻨﻨﺪﮤ ﻭﺟﻮﺩ ﺁﺩﻣﯽ ﺍﺳﺖ. ﻳﻌﻨﯽ ﺁﻧﮑﻪ ﻓﺎﻋﻞ ﺷﻨﺎﺳﺎﺋﯽ ﮐﻪ ﺑﻪ ﺳﻠﻮﮎ ﺭﻭﺣﺎﻧﯽ ﻣﯽ ﭘﺮﺩﺍﺯﺩ ﻭ ﻗﺼّﮥ ﺭﺳﻴﺪﻥ ﺑﻪ ﺣﻘﻴﻘﺖ ﺭﺍﺳﺘﻴﻦ ﻫﺴﺘﯽ ﺭﺍ ﻣﯽ ﮐﻨﺪ ﺑﺎﻳﺪ ﮐﻪ ﻧﻪ ﺗﻨﻬﺎ ﺑﻪ ﺯﻳﻮﺭ ﺧﺮﺩ ﻭ ﻣﻨﻄﻖ ﺁﺭﺍﺳﺘﻪ ﺑﺎﺷﺪ ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺑﻪ ﻁﺮﺍﺯ ﺍﺧﻼﻕ ﺭﻭﺣﺎﻧﯽ ﻭ ﻋﺸﻖ ﻭ ﻣﺤﺒّﺖ ﻋﻤﻮﻣﯽ ﻧﻴﺰ ﻣﺰﻳّﻦ ﺑﺎﺷﺪ. ﺩﺭ ﺍﻳﻨﺼﻮﺭﺕ ﺍﻳﻦ ﺫﻫﻦ ﺷﻨﺎﺳﻨﺪﻩ ﻭﺣﺪﺗﯽ ﺍﺯ ﺧﺮﺩ ﻭ ﻋﺸﻖ ﻋﻤﻮﻣﯽ ﻭ ﺍﺧﻼﻕ ﮐﻠّﯽ ﺍﺳﺖ. ﭼﻨﻴﻦ ﺫﻫﻨﯽ ﺑﺎ ﭘﺮﺩﺍﺧﺘﻦ ﺑﻪ ﺷﮏّ ﻣﻨﻈﻢ ﻗﺎﺩﺭﺳﺖ ﮐﻪ ﺑﻪ ﺣﻘﻴﻘﺖ ﺭﻭﺣﺎﻧﯽ ﻧﺎﺋﻞ ﺷﻮﺩ. ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺍﺯ ﺷﺮﺍﻳﻂ ﺍﺧﻼﻗﯽ ﺳﻠﻮﮎ ﺳﺨﻦ ﻣﯽ ﮔﻮﻳﻨﺪ. ﺍﺯ ﻧﻘﻄﻪ ﻧﻈﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺳﺎﻟﮏ ﺣﻘﻴﻘﺖ ﺑﺎﻳﺪ ﺑﻪ ﺯﻳﻮﺭ ﺍﻧﺼﺎﻑ ﻭ ﺍﺳﺘﻘﻼﻝ ﺁﺭﺍﺳﺘﻪ ﮔﺮﺩﺩ ﻭ ﺑﺎﻳﺪ ﺍﺯ ﻫﺮﮔﻮﻧﻪ ﺣﺐ ﻭ ﺑﻐﻀﯽ ﻓﺎﺭﻍ ﺷﻮﺩ ﮐﻪ ﻣﺒﺎﺩﺍ ﺁﻥ ﺣﺐ ﺑﺨﺼﻮﺹ ﻳﺎ ﺁﻥ ﺑﻐﺾ ﺑﺨﺼﻮﺹ ﻣﺎﻧﻊ ﺷﻨﺎﺳﺎﺋﯽ ﺣﻘﻴﻘﺖ ﺑﺸﻮﺩ. ﺍﻣّﺎ ﺍﮔﺮ ﭼﻪ ﻫﺮﮔﻮﻧﻪ ﺣﺐ ﻭ ﺑﻐﻀﯽ ﻧﺴﺒﺖ ﺑﻪ ﻫﺮﮔﻮﻧﻪ ﻋﻘﻴﺪﻩ ﻭ ﻧﻈﺮ ﮔﺮﻭﻩ ﺧﺎﺻﯽ ﺭﺍ ﺑﺎﻳﺪ ﺗﺮﮎ ﮐﺮﺩ ﻭ ﺍﺯ ﻫﺮ ﻧﻮﻉ ﭘﻴﺸﺪﺍﻭﺭﯼ ﺑﺎﻳﺪ ﺑﺮﺣﺬﺭ ﺷﺪ ﺍﻣّﺎ ﺩﺭ ﻋﻴﻦ ﺣﺎﻝ ﺍﻳﻦ ﺷﮏّ ﻭ ﺍﻧﺼﺎﻑ ﺑﺎﻳﺪ ﺑﺎ ﻋﺸﻖ ﻭ ﺣﺒّﯽ ﻋﺎﻡ ﻭ ﮐﻠﯽ ﻧﺴﺒﺖ ﺑﻪ ﻫﻤﮥ ﻫﺴﺘﯽ ﻫﻤﺮﺍﻩ ﮔﺮﺩﺩ. ﺩﺭ ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﻣﺤﺒّﺖ ﻋﺎﻡ ﺑﻪ ﺧﺪﺍ ﻭ ﺧﻠﻖ ﺍﻭ ﺑﺎﻳﺪ ﺑﺎ ﺗﻤﺴّﮏ ﺑﻪ ﺍﺻﻮﻝ ﮐﻠّﯽ ﻭ ﻋﻤﻮﻣﯽ ﺍﺧﻼﻗﯽ ﻧﻴﺰ ﻫﻤﺮﺍﻫﯽ ﺷﻮﺩ. ﺩﺭ ﭼﻨﻴﻦ ﺷﺮﺍﻳﻄﯽ ﺍﺳﺖ ﮐﻪ ﺁﻳﻨﮥ ﭘﺎﮎ ﺩﻝ ﺟﻠﻮﻩ ﮔﺮ ﻧﻮﺭ ﺯﻳﺒﺎﯼ ﺣﻘﻴﻘﺖ ﺍﻟﻬﯽ ﻣﯽ ﮔﺮﺩﺩ. ﻧﻈﺮﮔﺎﻩ ﺑﯽ ﻧﻈﻴﺮ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺩﺭﻳﭽﮥ ﻧﻮﻳﻨﯽ ﺩﺭ ﻣﻘﺎﺑﻞ ﭼﺸﻤﺎﻥ ﺁﺩﻣﻴﺎﻥ ﻣﯽ ﮔﺸﺎﻳﺪ ﻭ ﻫﺮ ﺁﻧﭽﻪ ﺭﺍ ﮐﻪ ﺩﺭ ﻓﻠﺴﻔﮥ ﺷﺮﻕ ﻭ ﻏﺮﺏ ﻣﺜﺒﺖ ﻭ ﺳﺎﺯﻧﺪﻩ ﺍﺳﺖ ﺩﺭ ﭘﺮﺗﻮ ﭼﺎﺭﭼﻮﺑﯽ ﺑﺪﻳﻊ ﻭ ﺧﻼّﻕ ﺑﻪ ﻳﮑﺪﻳﮕﺮ ﭘﻴﻮﻧﺪ ﻣﯽ ﺩﻫﺪ. ﻧﺘﻴﺠﮥ ﻧﻈﺮﻳّﻪ ﺍﯼ ﺍﺳﺖ ﮐﻪ ﻋﺮﻓﺎﻥ ﺷﺮﻕ ﻭ ﭘﺪﻳﺪﺍﺭﺷﻨﺎﺳﯽ ﻫﻮﺳﺮﻝ ﻳﺎ ﺷﮏ ﺩﮐﺎﺭﺗﯽ ﻏﺮﺑﯽ ﺭﺍ ﺑﻪ ﻫﻢ ﻣﯽ ﺁﻣﻴﺰﺩ ﻭ ﺍﺯ ﻫﺮ ﺩﻭ ﻓﺮﺍﺗﺮ ﻣﯽ ﺭﻭﺩ. ﺍﺯ ﺍﻳﻨﺠﺎﺳﺖ ﮐﻪ ﻣﯽ ﺗﻮﺍﻥ ﻓﻬﻤﻴﺪ ﭼﺮﺍ ﺣﻀﺮﺕ ﺑﻬﺎءﷲ ﺩﺭ ﺳﺮﺗﺎﺳﺮ ﺁﺛﺎﺭ ﺧﻮﻳﺶ ﺩﺭ ﺑﺤﺚ ﺷﺮﺍﻳﻂ ﺳﻠﻮﮎ ﺍﺯ ﺿﺮﻭﺭﺕ ﺧﻀﻮﻉ ﻭ ﺧﺸﻮﻉ٬ ﻣﺤﺒّﺖ ﺑﻪ ﻫﻤﮥ ﻋﺎﻟﻢ ﺍﻧﺴﺎﻧﯽ٬ ﺭﺣﻢ ﺑﻪ ﺣﻴﻮﺍﻧﺎﺕ ﻭ ﻣﺤﺒّﺖ ﷲ ﺳﺨﻦ ﻣﯽ ﮔﻮﻳﻨﺪ. ﺑﻪ ﻋﻨﻮﺍﻥ ﻣﺜﺎﻝ ﺑﻪ ﻳﮏ ﺑﻴﺎﻥ ﺩﺭ ﻣﻮﺭﺩ ﺩﻝ ﺑﻪ ﻋﻨﻮﺍﻥ ﺍﺻﻠﯽ ﻣﻌﺮﻓﺖ ﺷﻨﺎﺳﯽ ﺩﺭ ﮐﺘﺎﺏ ﺍﻳﻘﺎﻥ ﺍﮐﺘﻔﺎء ﻣﯽ ﮔﺮﺩﺩ. ﺍﯼ ﺑﺮﺍﺩﺭ ﻣﻦ٬ ﺷﺨﺺ ﻣﺠﺎﻫﺪ ﮐﻪ ﺍﺭﺍﺩﻩ ﻧﻤﻮﺩ ﻗﺪﻡ ﻁﻠﺐ ﻭ ﺳﻠﻮﮎ ﺩﺭ ﺳﺒﻴﻞ ﻣﻌﺮﻓﺖ ﺳﻠﻄﺎﻥ ﻗﺪﻡ ﮔﺬﺍﺭﺩ ﺑﺎﻳﺪ ﺩﺭ ﺑﺪﺍﻳﺖ ﺍﻣﺮ ﻗﻠﺐ ﺭﺍ ﮐﻪ ﻣﺤﻞّ ﻅﻬﻮﺭ ﻭ ﺑﺮﻭﺯ ﺗﺠﻠّﯽ ﺍﺳﺮﺍﺭ ﻏﻴﺒﯽ ﺍﻟﻬﯽ ﺍﺳﺖ ﺍﺯ ﺟﻤﻴﻊ ﻏﺒﺎﺭﺍﺕ ﺗﻴﺮﮤ ﻋﻠﻮﻡ ﺍﮐﺘﺴﺎﺑﯽ ﻭ ﺍﺷﺎﺭﺍﺕ ﻣﻈﺎﻫﺮ ﺷﻴﻄﺎﻧﯽ ﭘﺎﮎ ﻭ ﻣﻨﺰّﻩ ﻓﺮﻣﺎﻳﺪ ﻭ ﺻﺪﺭ ﺭﺍ ﮐﻪ ﺳﺮﻳﺮ  ﻭﺭﻭﺩ ﻭ ﺟﻠﻮﺱ ﻣﺤﺒّﺖ ﻣﺤﺒﻮﺏ ﺍﺯﻟﯽ ﺍﺳﺖ ﻟﻄﻴﻒ ﻭ ﻧﻈﻴﻒ ﻧﻤﺎﻳﺪ ﻭ ﻫﻤﭽﻨﻴﻦ ﺩﻝ ﺭﺍ ﺍﺯ ﻋﻼﻗﮥ ﺁﺏ ﻭ ﮔﻞ ﻳﻌﻨﯽ ﺍﺯ ﺟﻤﻴﻊ ﻧﻘﻮﺵ ﺷﺒﺤﻴّﻪ ﻭ ﺻﻮﺭ ﻅﻠﻴّﻪ ﻣﻘﺪّﺱ ﮔﺮﺩﺍﻧﺪ ﺑﻪ ﻗﺴﻤﯽ ﮐﻪ ﺁﺛﺎﺭ ﺣﺐ ﻭ ﺑﻐﺾ ﺩﺭ ﻗﻠﺐ ﻧﻤﺎﻧﺪ ﮐﻪ ﻣﺒﺎﺩﺍ ﺁﻥ ﺣﺐّ ﺍﻭ ﺭﺍ ﺑﻪ ﺟﻬﺘﯽ ﺑﯽ ﺩﻟﻴﻞ ﻧﻴﻞ ﺩﻫﺪ ﻭ ﻳﺎ ﺑﻐﺾ ﺍﻭ ﺭﺍ ﺍﺯ ﺟﻬﺘﯽ ﻣﻨﻊ ﻧﻤﺎﻳﺪ... ﻭ ﺑﺎﻳﺪ ﺩﺭ ﮐﻞّ ﺣﻴﻦ ﺗﻮﮐّﻞ ﺑﻪ ﺣﻖّ ﻧﻤﺎﻳﺪ... ﻭ ﻧﻔﺲ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺍﺣﺪﯼ

http://www.pazhuheshnameh.org/index2.php?option=com_content&task=view&id=291&pop=1&page=0&Itemid=139

4/9