سلام: گویا جایی خواندم کرونا برای از بین بردن حس خداجویی ساخته شده است بنده چون بعد از ابتلا به کرونا از حیث مذهبی تضعیف شدم الان به این می اندیشم که نکند این مطلب صحیح باشد و اگر همین طور باشد در ادامه چه کنم که باز به دین متمایل شوم و اگر دیگر امکان متدین شدن برایم فراهم نباشد تکلیفم در آخرت چیست؟

با توجه به اینکه متن کتاب آشتی با خدا توسط جناب آقای مهندس مسائلی به زبان انگلیسی در حال تهیه می‌باشد و تا کنون ۲ بخش آن نیز ترجمه شده است وفایل های آن هم به پیوست می‌باشد، لذا خواهشمند است در صورتی که کاربران گرامی پیشنهادی در این ارتباط  دارند آن موارد را ارسال فرموده تا درانجام ترجمه ازآنها استفاده گردد.

با سلام و احترام خدمت استاد گرامی جناب آقای طاهرزاده: خواهشمند است جهت استفاده هر چی بیشتر علاقمندان جنابعالی از مباحث مطروحه، جلسه ای هفتگی در یکی از مساجد مرکز شهر برگزار نمایید. باسپاس

سلام علیکم استاد مهربان و خوبمان: استاد عزیز، در بحث عزت نفس در روانشناسی دو نکته مورد توجه است : که فردی که عزت نفس دارد در رابطه با دیگران معتقد است «من خوبم تو خوبی» «من ارزشمندم تو هم ارزشمندی» در واقع من به عنوان یک انسان در کل سعی دارم آدم خوبی باشم تو نوعی هم همینطور، و روح و روان و وجود من ارزشمند است فارغ از شغل و نژاد و زیبایی و... و توی نوعی هم همینطور، فلذا این پیش زمینه، ارتباطات سالم را به‌همراه دارد. استاد جان، دکتر هلاکویی که ساکن آمریکا هست، واقعا در این زمینه و بحثهای روانشناختی خوب کار کرده، حرفهای خوبی میزنه منتهی یک عیب بزرگ در کارش هست و اون اینه که ایشون کاملا بر پایه تفکرات اومانیستی حرف میزنه. مثلا من خودم در مورد بحث عزت نفس (که ایشون چندین جلسه و با نام حرمت نفس در موردش صحبت میکنه)، چون احساس می‌کنم در اون بحث ارزشمندی خود، دچار مشکل هستم، به چند جلسه گوش دادم، منتهی دیدم خداشناسی و جهان بینیم داره داغون میشه، رها کردم. استاد جان حالا موندم چکار کنم چه مباحثی در مورد بحث عزت نفس وجود داره که سمت و سو و بنیان اسلامی داشته باشه و از آن طرف کارساز و موثر هم باشه؟ چون من واقعا بحث عدم تضاد و تفاوت موضوعات روانشناسی با اسلام برام مهمه، در مورد دکتر هلاکویی هم، اون موارد متناقض رو خودم نقد می‌کردم اما کم کم متوجه شدم داره روم اثر سوء میذاره، رها کردم. لطفا راهنماییم کنید چگونه می‌توانم عزت نفس داشته باشم منطبق بر آموزه های اسلام عزیزتر از جانم؟ سپاس از وجود مهرورزتان

با سلام و ارادت خدمت استاد بزرگوار: طاعات و عبادات مقبول در گاه احدیت. استاد در زمانه ای قرار داریم که روح پرسشگری در افراد خیلی زیاد شده و با هر کسی در هر سن سالی که صحبت می کنیم انگار روحشان مملو از پرسشهایی است که در طول سالیان به آنها فکر می کرده اند و الان به یکباره جوشش گرفته و دنبال پاسخ هستند، یکی از این پرسشها که مطرح شد را خدمتتان عرض می کنم شاید در نگاه اول موردی پیش پا افتاده باشه ولی به دنبالش سوالات دیگری را در ذهن می آورد که گاهی جنبه مبنایی پیدا می کند، چرا در دوران عادت ماهانه که یک تغییر فیزیولوژی در بدن و لازمه حیات بشر و نشانه سلامت ساختار فیزیکی اندام زنانه و تولید مثل است دختران وزنان از بعضی عبادات به خصوص نماز، (عبادتی که در هیچ‌ حالی جز این حالت از انسان ساقط نمی شود) محروم هستند؟ چرا در مکانهای مقدس مثل مساجد و حرمها نمی توانند رفت و آمد کنند؟ چرا این گونه با این مسئله طبیعی برخورد شده؟ به طوری که به خصوص دختران نوجوان و جوان در این ایام احساس تحقیر می کنند، احساس می کنند در موردتغییر جسمی که دخالتی هم در آن ندارند مورد اهانت و محرومیت قرار گرفته اند و می پرسند چرا این تغییر و حالت ناپاکی به حساب می آید؟ من نتوانستم پاسخی قانع کننده بدهم. استاد این گونه سوالات را چه طور باید پاسخ داد؟ چون اگر پاسخ اقنایی داده نشود کم کم با توجه به شبهاتی که امروزه فراوان القا می شود به اصل دین اسلام بعضا شک می کنند. لطفا راهنمایی فرمائید و پاسخ اقنایی به این سوال بدهید، سلامتی توفیق روز افزون استاد عزیز را از درگاه حضرت حق آرزو مندم. با تشکر

سلام‌علیکم‌: وقت بخیر. آیا استفاده از اینستاگرام به دلیل حذف مطالب مربوط به حاج قاسم و نادر طالب زاده و ... مصداق «لن یجعل الله للکافرین علی المومنین سبیلا» نمی‌شود که لازم باشد در این فضا حضور نداشت؟

سلام خدمت استاد عزیز: چند صباحی است از حضورتون فیض نبردم. اما چند سحری پای رکابتون در پیاده روی و بعضا جلسه ها تون را بودم و جواب خیلی سوال ها رو حضوری پرسیدم. اما یک مسئله مهمی که واقعا امروزه دارد اذیت میکنه من و امثال من و در نگاه وسیع تر کل جامعه را گسستگی اقتصادی و کوچک شدن سفره مردم و عصبانی شدن مردم از شرایط که بنظرم خیلی خطرناک هستش و متاسفانه متاسفانه علی‌رغم قسم هایی که خوردیم تو محافل و جوامعه ای که حضور داشتیم رو شخص آقای رئیسی واقعا انتظارها براورده نشده و باور کنید تو جوامع مایه سرکوب ما شده و ما جوابی نداریم. وزیر وعده خودرویی در سال جدید میده و حالا برعکسش رو فرمان میده. یک وزیر دیگه حرف از وامهای بدون ضامن میزنه ولی هر بانکی تسهیلاتش فرقی نکرده بعضا سخت تر شده و از این دست رفتارها زیاد هستش. البته شاهد هستیم یک اقداماتی میکنه ولی واقعا جواب گوی بازار و مردم نیست. مردم واقعا نگران هستند و متاسفانه عصبانی. دیگه انگار تاب و تحمل ندارند. اما شما و امثال شما چقدر در کشور هستید؟ چند ملیون از جمعیت کشور را مهیا برای شرایط سخت از هر نوعش کردید؟ اگر در این دولت اتفاقاتی رقم نخوره چطور می‌توان حرف حاج قاسم را به عمل رساند که فرمود ایران حرم اهل بیت است مواضب باشید آسیب نبیند. واقعا اگر صدایتان به بالا می‌رسد صدای مردم را برسانید. سنگر مردم خالی از آذوغه شده اگر بهشون نرسید خط میشکنه و اگر خط شکست.

سلام استاد گرامی: روز معلم و عید فطر را خدمت شما تبریک می گویم. و خیلی ممنونم از راهنمایی هاتون. در مورد حقیقت دعا و سینما لطفا بفرمایید. از آنجایی که حقیقت انسان طلب است. دعا که خود، داستانِ وجود است در قوس صعود، و حالات دعا که خود سفری است در عبور از اعتباریات و رسیدن به معرفتِ حقیقت، چگونه قصه ی انقلاب اسلامی را رقم زده است؟ دعا نحوه ی نگاه انسان را به بودنش تغییر می دهد و بودنی در عین ربط به حضرت حق تجلی می کند. و این نکته، ظرائفی را در امکان فیلمنامه نویسی ایجاد می کند تا بتواند بر بنیان دعاهای معصومین ساختاری از وجود بیابد. از طرفی فیلمنامه نویس که می خواهد بنیاد حضور انسان را در زندگی بیابد، می تواند نوع شخصیت پردازی را در نسبت با حضرت حق تعریف کند و صحنه های سینمایی را بر بنیان گام های دعا تطبیق دهد. برای مثال اینکه خطاکاران طلب بخشش دارند و اطاعت کنندگان طلب کمک و یا در مناجات های پانزده گانه، مناجات توبه کنندگان، شکرگزاران، اطاعت کنندگان، توسل کنندگان و ... هرکدام اشاره به صورتِ زندگی و بودنی دارد که به همان نحوه از حضور و مناجات منجر می شود. و تمام شخصیت های داستان در موقعیتی که هستند نحوه ایی از بودن، در نسبت با حضرت حق را در خود دارند. در هر صورت اسرار دعا و سفری که برای خواننده رقم می‌زند قصه ایی است که انسان در طلب تجربه ی آن است. وقتی دعا در انسان محقق شود، قصه ی فطرت است که شدّت می یابد و تجربه ایی از بودن رقم می‌خورد. و چقدر زیبا می توان داستان زندگی بشر عصر توبه و نیازش را در دعای توبه امام سجاد ( ع) شاهد بود؛ از طرفی در همین دعا اشاره می شود؛ حکایات لسان، لحظات نگاه و خطورات قلب، محبت الهی را در انسان می تواند زایل کند. در بیان تصویر سینمایی و نوع وجودی آن اینگونه محبت الهی جایگاه می یابد. که توجه تصویرسازان را فرا می‌خواند. و این چنین دعای همیشگی امام خمینی «اِلهی هَب لی کَمالَ الاِنقِطاعِ اِلیکَ» ، و یا دعای همیشگی شهید سلیمانی «رَّبِّ أَدْخِلْنِي مُدْخَلَ صِدْقٍ وَأَخْرِجْنِي مُخْرَجَ صِدْقٍ وَاجْعَل لِّي مِن لَّدُنكَ سُلْطَانًا نَّصِيرًا»، قصه ی بودن هایی که فراتر از بودن ست به وسعتِ «هست» را رقم می‌زند. بر طبق فرمایش امیر المومنین، خدا كليد گنجينه هاي خود را با دعا در دست بنده اش قرارداده است، و این چنین نحوه ی حضور رزمنده ها و بسیجی ها در شب های حمله و دعاهایی که تحقق وجودی می یابند تجربه می‌شود. و اگر قصه ها خالی از دعاست، خالی از شخصیت های حقیقی است و خالی از سفر، بلکه به دور خود چرخیدن است. خیلی ممنون

سلام علیکم: طاعات و عبادات شما قبول باشه بنده طی چند سوال متذکر مطالبات به حق بخشی از جامعه که نسبت به تصمیمات ستاد کرونا و نوع واکسیناسیون در جامعه شکل گرفته شدم و هر بار شما به نوعی پاسخ دادید که من تصمیم گرفتم پیگیر ادامه این موضوع نشم ولی امروز که دیدم به مناسبت شهادت استاد حاج نادر طالب زاده همگی به سوگ نشستند و فغان از دست دادن ایشان سرداده اند و جلسات مختلف در سوگ چشمان آبی تدارک دیده اند خواستم این مساله گوشزد شود که ما به طور سلیقه ایی و تحریف شده با شخصیت ایشان مواجه نشویم خصوصا در قبال مساله روز ایران و جهان که بحث کرونا و مسائل پیرامون آن است و برخلاف تلقی عوام تازه اول ماجرا هستیم. ایشان بارها از تبعیت بی چون و چرا از نهادهای بین المللی بهداشتی انتقاد کرده و در این دو سال گذشته تقریبا تمام هم خود را به آن اختصاص داده بودند و همچنین مطالبه از ستاد کرونا را مطالبه گری مقدس نامیدند و مستند رمزگشایی از یک پاندمی را ساختند که تحت همین عنوان در فضای سایبر قابل دسترسی ست. ایشان نقد جدی به بحث واکسیناسیون اجباری داشتند و دائما پیگیر راهکارهای طب سنتی در این موضوع بودند براستی چرا وقتی در کتاب هایمان با اشاره به فرمایشات حضرت امام خمینی اذعان به این کرده ایم که تمام نهادهای بین المللی توسط فراماسون ها درست شده است، اکنون روزه سکوت گرفته ایم ایشان حقیقتا مصداق این آیه از قرآن است که می‌فرماید «یا ایها الذین آمنوا ان جاءکم فاسق بنبا فتبینوا ان تصیبوا قوما بجهالة فتصبحوا علی ما فعلتم نادمین» اى كسانى كه ايمان آورده‌ايد، اگر فاسقى برايتان خبرى آورد، روشن گری و "تبیین" كنيد، مبادا به نادانى گروهى را آسيب برسانيد و [بعد،] از آنچه كرده‌ايد پشيمان شويد. خداوند این مجاهد و شهید راه تبیین را با یاران شهیدش محشور کند و به ما توفیق ادامه راه ایشان را بدهد ، آمین

سلام و عرض احترام: طاعاتتون قبول. استاد می‌خواستم کتاب مرصادالعباد از جناب فخررازی را مطالعه کنم خواستم نظر شریف شما را بدانم.. ممنون از توجه و راهنماییتون. التماس دعا

با سلام: استاد خیلی وقته این مطلب در ذهنم است که خدا را چگونه بشناسیم، صفات خدا را، از کتاب؟ از چی؟ مثلا خیلی وقته این سوال رو دارم اگه خدا مهربانه پس چرا این همه از عذاب تو قرآن میگه؟

سلام علیکم استاد بزرگوار: ماه رمضان و ضیافت الله بر شما مبارک امید است بتوانیم به رمزگشایی‌های جنابعالی معنای ابیات ذیل را به ادراکات قلبی نزدیکتر نماییم. با تشکر.

 شاهنشين چشم من تکيه گهِ خيال توست / جاي دعاست شاه من، بي تو مباد جاي تو

با عرض سلام خدمت استاد گرامی و آرزوی توفیقات روزافروزن برای شما؛ از آنجایی که مخاطب سینما قلب بیننده است، در مورد نحوه ی حرکت در این مسیر لطفا راهنمایی بفرمایید. خیلی ممنون. سینما و قلبِ مخاطب سینما قلب ها را در عالم قصه حاضر می کند و عالم قصه که در اصل، در هم تنیده با نحوه ی بیان آن است، سفری را برای مخاطب خود رقم می‌زند که مخاطب از این سفر نفع می بیند و یا ضرر می کند؛ و در بیان سینماییِ قصه، این مسأله چندین برابر می شود. در بیانِ قرآنی قصه ها، آیه ی «وَ نُنَزِّلُ مِنَ الْقُرْآنِ ما هُوَ شِفاءٌ وَ رَحْمَةٌ لِلْمُؤْمِنِینَ وَ لا یزِیدُ الظَّالِمِینَ إِلَّا خَساراً»، تأییدی است نه تنها بر اینکه قصه ها سود و ضرر دارند، بلکه مخاطب مؤمن و ظالم هم، دو نوع بهره مندیِ متضاد دارند؛ البته این مسأله در مورد قصه های فطرت است که تجلی گاه نور اسماء الهی هستند. و انفطار صورت در بیان سینمایی انقلاب اسلامی در جستجوی حضور در چنین عالمی است تا مخاطب را به رؤیت عید فطر برساند و بازگشت. ولی قصه ایی که نور حضرت حق ندارد و دنیایی است، عالم تاریکی است از افسردگی، خشونت و طمع کاری. و اینکه مخاطب سفری برود و در بیراهه ها راه را گم کند، عالم قصه های کثرت است. و مخاطبی که اهل ایمان به غیب است و نور را می‌شناسد از تاریکی قصه آزرده می‌شود. در حالی که قصه های قرآن اگر فرعون در امواج طغیانش غرق می‌شود و یا قارون با سنگینی ثروتش به عمق زمین کشیده می‌شود، موسی در قصه حاضر است و جایگاه اتصال با حقیقت مشخص و توحید برای چنین مخاطبی تجلی می کند. ولی چگونه سینما از ویژگی به این مهمی یعنی ایمانِ قلبِ مخاطب به حضرت حق، غافل است و در نحوه ی بیان قصه، به مؤمنین بی پروا خسارت می زند. «سُبْحانَ مَنْ يَعْلَمُ جَوارِحَ الْقُلُوبِ» قلب جریحه دار می شود و سنگینی عالم قصه بر روح مخاطبِ مؤمن تا مدتی می ماند و مخاطب در یگانگی با عالم قصه دنیایی و جِرم دار می شود. و یگانگی مجرمانه در ولایت تکنیک فیلمنامه نویسی و کارگردانی صورت می گیرد. زیرا جذابیّت در این تکنیک ها، متأثر کردن و درگیر کردن روان مخاطب است به منظور همراهی کردن او با عالم قصه. و این در حالی است که سینمای انقلاب اسلامی، حضور و بودنی است از جنس شفا و رحمت برای مؤمنین. از طرفی سینمای انقلاب اسلامی ظهور زیبایی هاست و زیبایی ها در دل زشتی ها ظهور می کند. به همین دلیل در عبور از حجاب تکنیک سینما؛ در نحوه ی نشان دادن شخصیت های خاکستری، بدی ها را بد دیدن و خوبی ها را خوب دیدن، البته بدون اینکه آدم ها خوب و یا بد نشان داده شوند اهمیت پیدا می کند و مُحِقّ بودن همذات پنداری ها و دلسوزی ها نسبت به جایگاه حق و باطل مشخص می شود. اگر وقتی که می بینیم حضرت نوح (ع) از دلسوزی برای پسرش نهی می شود، در نحوه ی بیان سینمایی غافلانه همذات پنداری با پسر نوح صورت بگیرد، سفر با کشتی نوح از دست می رود. این در حالی است که در همذات پنداری با اولیاء الهی و در یگانگی با آنها، حضوری فراتر از احساسات ادراک می شود. زیرا وقتی امام خمینی (ره) در دستگیری توسط ساواک و انتقال به بیرون از شهر، در رجوع به قلبشان ترسی نمی بینند و به ساواکی های ترسیده هم آرامش می دهند و یا در هواپیمای بازگشت به ایران، در پاسخ به خبرنگاری که از احوالات ایشان می پرسد مشخص می‌شود هیچ احساسی ندارند، نحوه ی بیان قصه ها در تکنیک متفاوت است و می تواند حضور در لحظاتی متعالی را رقم بزند و شخصیت را به آسمان نزدیک کند.

سلام استاد عزیز. عباداتتون قبول. استاد لطفا در مورد ابتلای هنرمند بفرمایید و از ظرائف چنین امتحانی. خیلی ممنونم. به این خاطر که هنرمند در عرصه ی خلاقیّت مورد آزمایش الهی قرار می‌گیرد. زیرا باطن خلاقیّت روحی است که در کالبد اثر هنری دمیده می شود تا اثر را جلا ببخشد. اما همین روح بخشی بر مبنای آیه «فَإِذا سَوَّيْتُهُ وَ نَفَخْتُ فِيهِ مِنْ رُوحِي» مقدماتی دارد. ابتدا باید اثر متعادل شود تا روح انسانیّت به آن تعلق گیرد. اما گاهی از آنجا که باطن حقیقت گاهی در حجاب است، اثر بدون روح می شود و هنرمند تلاش می کند با پرداختِ اثر، جلایی ایجاد کند هر چند که بر تکلّف کار افزوده شود و اثر آراسته شود به چیزی که حقیقتاً در آن نیست و بدین صورت خلاقیّت و یا خلق مدام در هر مرحله از فرایند، به سمت متوقف شدن پیش می رود. این در صورتی است که خلاقیّت انسان ریشه در ربوبیّت حضرت حق دارد «إِنَّ رَبَّکَ هُوَ الْخَلاَّقُ الْعَلِیمُ» و در صورتی که انسان رجوع حقیقی به حضرت حق داشته باشد خود حضرت حق به اسم «یا خلاّق» در تجلی است. و در هنر انقلاب اسلامی انتظار می‌رود مسیر خلاقیّت از عالمِ خلق به عالمِ امر «کن فیکون» برسد. یعنی از تولید به ایجاد برسد. و طلبِ قلبیِ هنرمند، وجود بخشیِ حضرت حق را بخواهد. در این شرایط راه بالفعل شدن، شکوفا شدن و وسعت یافتن، در هر مرحله از فرایندِ خلاقیّت گشوده است. زیرا خود باطنِ خلاقیّتِ حقیقی، در جهت تقویت عوامل تجلی و بر طرف کردن موانع آن است. و اما نگرانی از اینکه اثر هنری توسط مخاطب پذیرفته نشود و جذاب به نظر نیاید، هنرمند را به امتحان الهی فرا می خواند، تا جایگزینی برای حقیقت در نظر نگیرد، زیرا چنین خلاقیّتی در عشق به جذبه های حقیقتِ حق و حفظ حریم آن رخ می‌دهد. و گشودگیِ خود به خودیِ مسیر، دعوتی به ساحت قرب و تعالی است. مانند درب های بسته ی سر راه حضرت یوسف (ع) که یکی پس از دیگری، خود به خود گشوده می شوند و در آخر نیز دیوارهای ذهنی قضاوت با شهادت نوزادی فرو می ریزد و تجلی حقیقت آشکار می شود. اثر هنری نیز، اینچنین در رویگردانی از نفس اماره، به طرف درهای به ظاهر بسته می دود و خلاقیّتی از جنس گشایش را تجربه می کند و در آخر به گونه ایی شگفت انگیز توسط فطرت ها تصدیق می شود که هرگونه نگاهِ ظاهری و قضاوت کننده را به تأیید وا می دارد. و بر عکس مسیر خلاقیّتی که در جهت نفسانیّت و دور شدن از انسانیّت و حقیقت ِعبودیت باشد مسدود می شود و تجلی رخ نمی دهد و هر چند که اثر نو هم باشد، خلاقیّت حقیقی نیست. و اگر اثر بخواهد همیشه نو بماند، نور اسم «یا خلّاق» را می خواهد؛ نوری می‌خواهد که بر آن بتابد و از ظلمتِ نفسِ زمانه آن را برهاند. نوری از جنس انقلاب اسلامی یعنی فطرت، یعنی خلاقیّت در مقام جامعیت. و در این حالت نباید قصدی برای خلاقیّت داشت بلکه خلاقیّت در دل رجوع حقیقی به حضرت حق و تسلیم نهفته است. و اینکه از نگرانیِ فرم کلیشه های مذهبی، صحنه هایی که رجوعِ حقیقی دارند حذف شوند، غفلت از حقیقتِ وجود حی و حاضر است که می‌خواهد در خلاقیّت تجلی کند.

سلام: جوونی ۱۹ ساله‌ام که افقهای بدی رو برای زندگیم در نظر نگرفتم، ولی شدیداً دچار اضطراب هستم به حدی که عرق کف دستم همیشه باهامه. چه کنم به نظرتون/ لطفاً اگه میتونید جواب بدید. متشکر

سلام: سپاه یک سری کارت نماز تهیه کرده برای کودکان ۱۰ و ۱۱ساله، که با این کارت موقعی که در نماز جماعت شرکت کردند، این کارت ها را بدهند امام جماعت حضور آنها در کارت ثبت کند. تا بعد پایان ماه مبارک. کسی که شرکت بیشتری داشته جایزه بگیرد. آیا این کار تشویق بچه ها بجای کار برای خدا، کار برای دیگران است؟ این کار پایین آوردن سطح دین نیست؟ شما تایید می‌کنید؟ یاد مطالب شما در کتاب آنگاه که فعالیتهای فرهنگی پوچ می‌شود افتادم.

سلام استاد عرض ادب و خسته نباشید. یه سوال داشتم به نظر شما بهترین روش برای جلوگیری از ارتباط دختر و پسر نامحرم چیست؟ چگونه والدین و مربی می‌توانند تو این امر کمک کند به نوجوان؟ بی زحمت اگه میشه چند تا پیشنهاد و روش رو توضیح بدید.

سلام: مربی حلقات صالحین هستم. مسوول تعلیم تربیت سپاه به ما گفتن از سرگروههای صالحین بخواهیم از حلقات خود عکس و فیلم گرفته و ارسال کنند تا بهترینش در تلوزیون اصفهان پخش شود و آنان را به جوایز نقدی و سفرهای زیارتی تشویق کنیم تا حلقات را مرتب تشکیل دهند و انگیزه پیدا کنند. راستش خودم کمی در انجام این کار مردد هستم. احساس می‌کنم ارزش و سطح کار جهادی و مخلصانه کم می شود و اخلاص سرگروهها ممکن است کمی متزلزل شود. و همچنین اگر خودم اینکار را انجام دهم و فیلم و عکس از صالحین خود بفرستم هم همینطور. و اینکه برای متربیان آسیب زا باشد. لطفا بنده را راهنمایی فرمایید. ممنونم استاد

سلام علیکم: در باب عناصر اربعه آب، باد، آتش و خاک که مورد ادعای فلاسفه هست و به طب سنتی رسوخ پیدا کرده، چه فرآیند و توضیح فلسفی و منطقی جهت اثبات این عناصر مورد ادعای فلاسفه وجود دارد؟ عناصری که به گفته فلاسفه و حکما بسیط هستند، خالص هستند و در طبیعت پیرامون ما به شکل خالص یافت نمی‌شود، ناملموس و نامحسوس هستند، قابل تجربه نیستند، خالی از مادیت و ترکیب، خالی از بو و مزه و طعم و رنگ و جسمیت، هیچ دسترسی به آنها وجود ندارد، نصی از قرآن و روایات از آنها نداریم، و با همه این احوالات هر چیزی در عالم از این عناصر ترکیب و ساخته شده اند. آیا این ادعای فلاسفه با تمام این ابهامات قابل دفاع هست؟ ادعایی که طبیب در مقابل این ادعا تسلیم است و پایه و مبنای علم طب سنتی با این مسئله عناصر اربعه پایه ریزی شده و به ادعای حکما و قدمای طب سنتی، مسئله عناصر اربعه و... گفته انبیا تاریخ هست. آیا ادعای عناصر اربعه جزء نظریه قدیم بودم عالم حساب می‌شود؟

با عرض سلام خدمت استاد: در سوال شماره 7652 درمورد صحبت های آقای پناهیان در مورد نزدیکی ظهور فرموده بودید سخنان آقای پناهیان منطقی است وفرموده بودین خودتان عرایضی در این مورد داشتید می خواستم آن عرایض را پیگیری کنم لطفا بفر مایید منظورتان کدام عرایض بوده؟ ممنونم.

سلام استاد جان: خدا قوت! به فضل الهی قرار است دوره ای معرفتی برای نوجوانان برگزار کنیم. شروع دوره با کتابهای ۱. جوان و انتخاب بزرگ ۲. چه نیازی به نبی ۳. ده نکته ۴. نامه های بلوغ ۱ و ۲ باشد. سوال اول: بعد از این سیر کتاب ها شما چه کتاب های دیگری معرفی می کنید؟ سوال دوم: چون هر اندیشمندی عالَم خاص خود را دارد آیا ترکیب کتاب های شما با استاد صفایی و دیگر اندیشمندان عزیز، تداخل و چندگانگی ذهنی ایجاد نمی کند؟

سلام استاد گرامی: وقت عالی بخیر. نظر شما درباره واکنش ما به برنامه عصر جدید چیست؟ برنامه ای است که ظاهرا بیشتر آکروبات بازی و سرود و نقاشی و تئاتر نشان میده و ما بینش شاید یک اثر هنری ارزشی هم نشون بده. نمیدونم در مجموع اثر خوبی داره روی جوونا یا نه؟ فکر می‌کنم اشکالش این باشه که جوونا رو علاقه مند کنه به همین نوع کارها که بیشتر خودنمایی توش مطرح هست و اونها رو نسبت به فعالیت های عمیق مثل مطالعه و عبادات بی رغبت کنه. البته این استنباط من هست.

با سمه تعالی. با سلام خدمت استاد طاهرزاده. متن ترجمه شده  به انگلیسی جلسه اول کتاب «آشتی با خدا» را ارسال می‌کنم تا چنانچه از کاربران محترم سایت «لُبّ المیزان» در این امر توانایی دارند، پیشنهادات خود را در جهت اصلاح متن مذکور بفرمایند. با تشکر

IN THE NAME OF GOD Reconciliation with God through reconciliation with the true self ASGHAR TAHERZADEH 1391 Page5 Table of contents Introduction………………...…………………………………………….…… 11 Introduction of author …………………………..………………………….… 15 The first session, why absurdity? Why anxiety? …………………………….. 19 The plague of neglect of inherent human poverty …………………..……….. 21 The plague of dependence and giving heart to anything other than God … . 23 The relationship between blasphemy and emptiness ………………………. 25 The root of despair and hopelessness ……………………………………..... 27 Discover the place of emptiness in the psyche …………………...………… 29 The blessings of faith in God ……………………………………………….. 31 Looking for a mirage or water? …………………………………………….. 33 To have but not to have …………………………………………...……….… 35 Session2, why did God create us? …………………………………..……… 39 Why do we say why? …………………………………………………..…… 41 The human soul seeks God …………………………………………………. 45 Page6 Psychological effects of paying attention to fashion……………………….. 46 God himself is the goal ……………………………………...……………… 50 God's purpose or created purpose……………………………...…………… 52 On the way to perfection……………………………………………………. 53 The meaning of being absurd……………………………………………….. 55 Blessings of achieving the true goal…………………………………………. 57 Obedience to God; the cause of the intensification of existence……………....59 The plague of neglecting the main house of life…………………………….. 61 Lost humans…………………………………………………………………. 64 Session 3; adherence to nature is the factor of soul vitality…………………. 69 Human nature is a capital within man…………………………………….…. 71 Paying attention to daily affairs and neglecting the remembrance of God… 72 Satisfaction of human nature and feeling of achievement…………………. 77 Nature human or me superior……………………………………………. 80 God is the deepest concept of man……………………………………… 84 All human beings want God…………………………………………….. 87 An example of encountering God……………………………………….. 90 Away from nature or away from yourself……………………………….. 92 The convenient of a spirits with God……………………………………. 95 Session 4; God is free from how…………………………………………. 101 Self-knowledge is a sure way in theology………………………………… 104 Eyes and ears are tools……………………………………………………. 106 All specific perceptions of the self are real, not virtual selves……………. 109 Page7 Being a man and a woman is related to the virtual self, the body………… 110 Self means just being……………………………………………………… 111 The surest way to reconcile with God…………………………………….. 112 Nihilism is not about the real self…………………………………………. 114 The relationship between the existence of a creature and the existence of a creator …………………………………………………………………… 117 A window to see God …………………………………………………… 119 The meaning of the presence of the heart and its blessing ……………… 122 Worship is the cause of the intensity of existence ………………………. 124 The cause of doubts ……………………………………………………… 128 Man is more truth than body ……………………………………………… 131 Belonging of soul to body …………………………………………………. 133 Session 5; human existence does not accept death ………………………… 137 Man sees that he is dying ………………………………………………… 139 The real self is the container of the emergency of my states ……………. 141 The face of the bodies in the resurrection …………………………………. 142 The disembodied human is more alive ……………………………………... 146 Journey to God ……………………………………………………………... 150 What is death and how and its types……………………………………… 152 The evolution of the soul through the body………………………………. 153 Where does the need for sleep come from? ………………………………. 156 The difference between sleep and anaesthesia …………………………… 158 Is the real self-more important or the body? ……………………………… 160 Crossing the world is a condition of reconciliation with God …………….. 162 Page8 The basis of austerities……………………………………………………... 167 How close to the real self…………………………………………………... 170 Man is wider than matter and material things…………………………… 173 The meaning of the placelessness of the soul………………………………. 179 Where is the pure gem, where is the world of soil? ....................................... 181 Communication with the absolute wise ……………………………………. 186 The breadth of the soul and the place of prophecy ………………………… 191 The place of the infinite human and soul in the universe ………………….. 193 Pests of unlimited soul attention to the limited world ……………………... 197 Humans only want God ……………………………………………………. 199 How to communicate with the absolute wise ……………………………… 201 How to be like a valuable prophet …………………………………………. 206 Manifestation of facts on the heart ………………………………………… 208 The difference between prophet and mystics ……………………………… 210 The blessings of prophecy and the law ……………………………………. 214 Session 8; All-round presence of God …………………………………….. 219 All-round presence of the real self in the body ……………………………. 222 The omnipresent presence of God in the universe ………………………… 224 Blessings of paying attention to the existential aspect of beings……………..229 How God is present in the material world?......................................................233 How God plans the world? …………………………………………………..234 How God appeared? …………………………………………………………234 Page9 Session 9; the human soul and its dispersion ………………………………..239 The meaning of losing yourself……………………………………………...241 The lost man, the reverse man ………………………………………………243 What are the humans missing? ……………………………………………...246 Meaning of identitylessness………………………………………………….249 Only one way ………………………………………………………………..251 What is stable in human personality? ……………………………………….253 When the real self becomes a virtual self? ………………………………….255 Virtual self instead of real self ………………………………………………256 Communication with god is the condition of salvation from the virtual self.. 259 Which self is useful ………………………………………………………… 264 Giving importance to the real self and achieving it ………………………... 266 A path from oneself to god ………………………………………………… 268 Eternal remorse ……………………………………………………………. 270 When man forgets himself? ……………………………………………….. 272 Man in his darkness ………………………………………………………... 274 23 points about reconciliation with God …………………………………… 277 Holy or unholy of man ……………………………………………………... 279 Understanding the grief of homelessness ……………………………………280 The way to enter the world of wisdom and solitude …………………………281 Reconciliation with God, reconciliation with everything ……………………282 Indifference why ……………………………………………………………..283 Be yourself, to be life ………………………………………………………...284 Page10 It is life that looks at life ……………………………………………………. 285 Face yourself, Look with your brightness ………………………………….. 286 Self- control means not losing yourself …………………………………….. 287 Rebellion and life …………………………………………………………… 288 When everything is lost? …………………………………………………… 289 When everything becomes familiar to us? …………………………………. 290 Endless Insider, in tune with the truth ……………………………………… 291 Life, the big life …………………………………………………………….. 292 Let's not be satisfied with becoming the best of the best …………………… 293 Companionship with life ……………………………………………………. 294 When man becomes meaningless ……………………………………………295 When life had a heart ………………………………………………………...296 Human suffering is due to atheism …………………………………………..297 Everything becomes meaningless ……………………………………………298 Paying attention to the real self is paying attention to God ………………….299 If you only pay attention to the body, it causes frustration …………………. 300 Let us be what got wants us to be ……………………………………………301 Page11 Introduction 1) We do not know why we decided to publish the issues of reconciliation with God. Each of the friends decided to listen to one of the sessions from the tape and turn it into text, and after converting all the sounds, we came to the conclusion that it would be good to collect them in book form. While we did not know why? Finally, we started the whole work with difficulty, and each of us, without any work experience, started the preparations for publishing the book, until finally, the book is now at your disposal. 2) The contents of the book were useful for us and really opened a new window on us to face unconquered, pristine and invigorating ways instead of stepping on repetitive and tedious roads, and to the homeland that is beyond these ordinary homelands. Let's take a step, let us take refuge in ourselves and go to the safest homeland, that is, in the arms of God, and let us free ourselves from any fear, and make God the guest of our hearts, and expand ourselves to the breadth of divine light, and at that time be us and God and everything we want to find whoever we are looking for there, Whoever did not know his true self and was driven away from himself, did not lose himself, but lost God, Page12 and not having God is the peak of identitiylessness and fruitlessness. Doesn't that mean helplessness? You can never run away from God, there is no other place, being with yourself and being with God Is love and nothing else makes sense, in the passion to reach God, if you do not give your life, they will take your life. 3) In the way of reconciliation with God, instead of buying God and God becoming yours, God buys you and you become valuable because you have become God's property and thus you give everything because you have been bought. You are so ruined that they can no longer build you. And you are made so that they can no ruin you. 4) Those who see nothing but appearances do not reconcile with God, and those who live by the wall of divine love. Reconciliation with God gives them indescribable warmth that they will never want to get out of. 5) The way of reconciliation with God is not closed, because before we reconciled with God, God reconciled with us. If love and reconciliation did not start from God, there would be no monotheism in the universe and the appearance of Satan everywhere. 6) Reconciliation with God brings love to our home so that we do not lose the way of love. It is not clear whether we are waiting for reconciliation to start from him or he is waiting for reconciliation to start from us. Reconciliation with God is the story of the end of waiting, an expectation that cannot be ignored. Everything can be given up, but the expectation of reconciliation with God cannot be given up. This is the beginning, the end of which is the beginning of the journey to infinite good. 7) In reconciliation with God, the intention to go and reach is completely in the light, and one cannot live except with light. Page13 8) If reconciliation with God started from him, which it is, then he has something to do with us, he wants to see himself in us. If you are not reconciled to God, hurry because God is always reconciled to you. 9) Reconciliation with God is the way in which the infallible Imams show that they are completely different from the God that philosophers introduce. Yes, reconciliation with God is the way and you have been invited to this way. The one who is not allowed will not be given anything and it will be impossible for him to walk. 10) Reconciliation with God is an invitation to return to oneself, but a self who has fallen in love with God and all hopes are ignited in him. We have reconciled with God since the day we were created, we have neglected ourselves, and as a result we have neglected God. So reconciliation with God is reconciliation with oneself. We have brought all our possessions to the stage to introduce ourselves to God. And we have nothing but being a slave. We have brought our non-existence in reconciliation with God to do this reconciliation. We hope to reconcile with God, considering our own shortcomings. Al-Mizan Cultural Group Page15 Introduction of the author Thou hast no need of rose wine: take leave of (its) rosiness, thou (thyself) art (its) rosiness. What can I say as an introduction? I do not know how my dear and compassionate friends, who are concerned about the confusion of young people of the same age, become interested in the topics of "reconciliation with God through reconciliation with the real self". They worked hard to transfer subjects that were audio files into text. After proofreading, typing, and a thousand other works that have to be done to get a writing to the stage, I am now asked to write an introduction to it. All I can say is that my introduction is to pay attention to the same motivation that these devoted young people feel they must somehow hear the voice of their soul and recognise it in their depths. They saw this as a means to an end. If you, dear reader, feel that you are stuck in the high walls that you have built for yourself and you think that you should break those walls and find yourself as well as your meaning, Page16 you may be able to find it through this article. Recognize your reality to some extent and slowly and find yourself in his mirror. Destroy the walls of illusion with the light of intellect and human nature and fly over it. And finally find the most real and familiar truths, that is, know God, yes God, but not the God who is understood by thoughts and has a place in thoughts, but the God whom souls find. Also meet the best human beings, the prophets of God in the sea of existence. And in your mirror, notice the dear acquaintances named Imams." the material desires of the body, like a veil on the real self of man, cause man to value only this material body and not to pay attention to his real self." if you want you can free yourself from time and place and from everything, yes from everything, see him in the vastness of eternity, and from there laugh at your beard about your past, how you have been. You will see that your existence is full of light, as if all the springs are boiling in your soul! Hafez said in his approach to his past story: A jewel that is beyond the shell of existence and of time, from those lost on the shore of the sea, search it made. Even the unbeliever had the support of God, though he could not see God's name would always hail. If you believe that man is a pit whose depth is infinite and it is easier to count his body hair than to count his feelings, and if you believe that most people are amazed by high mountains and the violent waves of the seas and the wide roaring's rivers and the vastness of the oceans and rotation of the stars, but they do not pay attention to their true selves and this is their main problem, maybe through this topics you will find the alphabet of conversation with yourself and start exploring the layers of your being and reading the book of your being. Page17 And that means reconciling with yourself, and if you reconcile with yourself, you will find God in existence like everyone else and you say: Truly, O God! When I love you, what do I love? It is not the body, not the self, not the beauty that is temporary, not the radiance of the light, not the pleasant song, not the fragrant flowers and plants...! The love God is not to love those things, yet when I love God, I love a certain light, a certain voice, and a certain smell, that is, my inner light and smell, which illuminates my soul! What does not fit in one place, you become aware that what is not in time but exists! This is what I love when I love my God, and when I want to reconcile with myself. Make a window of yourself and from that window without any veil, even without the veil of reasoning, look from the depths of your soul and just look, and find God! Tell him: God, loving you is free and at the same time you are the most precious thing and there is nothing more precious than you to give me. It is enough to open the window inside you to Him and free yourself from the dust of illusions and scattered thoughts and know that this look and this window that you have made for yourself is enough to have God. Yeah this; and God must be loved for free, and the best request of God is to seek God Himself. Hurry to please God and be watered by God that he is sufficient for you and there is not enough for you except Him. For a free man is not one who knows the good, but one who loves the "good", for knowing the good alone is not enough," which is the work of philosophers". Page18 The problem is that we do not reconcile with ourselves. And we knock on doors and walls to achieve illusory goals in the form of arrogance and pride. And then how can we travel with broken wings on the clear and crystalline sky of the on unseen world. And let us walk on the greenery of the purgatory world and be watered by the clear silence of that land! All day long, from the buffets of phantasy and from (thoughts of) loss and gain and from fear of decline, There reminds to eat (the soul) neither joy nor grace and glory nor way of journeying to Heaven. We must reconcile with our true selves to find the kingdom of heaven within us and walk there, where we must walk. And when one walks there, one will understand what the kingdom of heaven means! So you have to act to understand! Analyse these issues well, never read them just once. And search within yourself to see if these are not really your stories written on the wall of these papers? So by reading this book, try to read yourself and know yourself so that the doors will open for you! Finally I do not know what to write as an introduction! Dear reader, I suggest you ask these enlightened young people," whom I am very interested in", why did they turn this lecture into a book? I do not know exactly what they will answer. I may not tolerate hearing their answers. But accept what they have told you as the introduction to this book, and if they have not said anything, read the unwritten words they have not said! I do not know if are ashamed of not saying them or if they have unspoken things that cannot be said. Taherzadeh The first session why absurdity? Why anxiety? In the name of God Page21 The plague of neglect of inherent human poverty If man can evaluate himself correctly and know himself correctly, the meaning of many of the truths and instructions given by religion will be clear to him. This narration has reached us many times from innocent (Masoom) that: Whoever knows himself knows his God, so we can attain reliable theology through self-awareness, and through this we can clarify the truth of monotheism, prophet hood, resurrection and Imamate in our souls. The discussion of this session is about emptiness an anxiety and the reasons for their existence in humans. Sometimes people feel empty and anxious. In this case, if a person knows the cause, he can solve it, otherwise in order to escape from it, he entertains himself and does other things, and takes refuge from mirage to mirage and from pain to pain. It neglects the internal pain and its proper treatment. Page22 And the problem remains. For this reason, for proper treatment, we must know the main causes of emptiness and anxiety. It is a rule that whenever a person turns to himself, if he feels that his life and deeds are in vain, he feels emptiness, and as soon as this feeling touches him, anxiety also arises in him, which causes him anxiety and confusion, and what should I do? What should I do? Comes to him, whenever a person feels anxiety in himself, if he values and pursues it, he will reach emptiness or loss. If we evaluate deeply; The root of the feeling of emptiness goes back to the fact that man thinks that it is enough to achieve his goal, and therefore he wants to continue his affairs by relying on himself and having an independent option of "himself". God says: O ye men! It is ye that have need of Allah: but Allah is the one free of all wants, worthy of all praise "O people, you are inherently poor and have nothing of your own, and only God is rich and praiseworthy." so if a person looks at himself, he sees that he has nothing of his own, now if it stops in its nothingness, it reaches emptiness, and emptiness eventually causes anxiety. But if he looks at the truth while paying attention to his non-existence and uses the light of God, he realizes that everything belongs to God who is praiseworthy and needless and can be connected to the light of these attributes of God and reach richness and perfection; that is, Page23 to achieve peace and trust and get rid of emptiness and anxiety. The plague of dependence and giving her to anything other than God. Only God is rich and stable, and other than God is absurd and perishable. So attachment to a non-god means attachment to the absurd. For example: if a person closes his heart to his memory," because memory disappears with age", he is in fact closed to emptiness, and the result will be anxiety. Or if someone wants to build a building to create a better platform for serving God, he is no longer interested in emptiness. Otherwise, it means that if its goal is the building itself, it will become absurd in the absence of the building. Reliance on degrees, power, wealth, and the like ultimately leads to emptiness and anxiety. The "degree" loses its true power by forgetting what we have learned. "Wealth" runs out after a while, or we run out of life and no longer use it! Each of these is anxious and disturbing and takes a person away from peace. If man pays attention to something other than God and becomes attached to it, a kind of attachment to emptiness develops in the subconscious mind, although he does not seem to realize it. Someone may depend on his child and say: God willing, my child is young and staying, in fact, he states that he is unconsciously anxious to leave him. If someone is informed that he has been accepted in the entrance exam, he will be happy at first, but at the same time he is happy and has a kind of sadness in his heart. Because he knows that he will not be happy and he should be connected to something else, Because passing the entrance exam is not the whole goal of man. He is happy to go to university, but at the same time, he is anxious to spend the first and second semesters and the rest of the semesters. Page24 After passing the first semester, he has a joy and an anxiety, the joy of passing the first semester successfully, and the anxiety of how I will spend the next semester and etcetera. When he graduates, his heart is still passion and anxious; Going to the army, finding a job, thinking about getting a house and having a car and getting married ....and in short, being captured in bigger sorrows! Of course I do not mean that these things are bad, but I mean that any inclination towards non- God causes anxiety. It should be important to note that in the heart of everything ungodly is an anxiety, this is the nature and sex of the world.3 after finishing his education and reaching his wife and home, he just looks like his father! That is, he is still anxious; preparing his daughters for marriage, preparing his sons for marriage and completing the house, etcetera, then he grows old and the anxiety becomes more intense, because he feels empty. The language of the present is the old men and women who did not strive to reach God in the moments of life and were attached to other than God. "This world is woe to you." this means that they did not get what they wanted. That is, their lives have become meaningless. To be attached to a non-god, then, is to be attached to an absurdity and to face all kinds of anxiety. 3) Imam Sadegh (as) said: Whoever becomes attached to the world, his heart has three qualities: sorrow that does not end and desire not reach it and hope that does not reach it. Page25 The relationship between blasphemy and emptiness If you pay attention in the logic of the Quran, a disbeliever is one who is to be attached (has a heart) other than God! Therefore, it can be concluded that attaching oneself to emptiness is in fact a kind of infidelity.4 ' if infidelity takes someone's life, it has practically closed his heart to other than God. And there is no permanence other than God -even if it is achieved- the world is such that if someone does not have, he wants and if he has, he demands more. In other words, it does not have a fixed size to end.5 As the saying goes; The world is like a fish's tail in the water, even if a person tries to catch a fish's tail in the water, he cannot, and if he finally catches it with a lot of effort, he will immediately lose it with the shaking of the fish! Non-God is also unattainable because its essence of existence is such that it has no independence. If someone achieves it, he has two states: either he does not stay for it, or if he stays, he thinks that what he has is small for him. One who is attached to emptiness will surely be disappointed. Because despair occurs when a person either does something and does not benefit from it, or wants to do something but is not sure of the result. The whole world, because it is the world, has an absurdity, because it is not permanent. 4) The meaning is moral and behavioural infidelity and not jurisprudential infidelity that causes departure from religion. 5) Imam Sadegh (as) said: it is like the world like the salty water of the sea, whatever he eats from it increases his thirst until he kills him. Page26 So whoever intends the world- that is, other than God- will surely be disappointed. What is the result of despair? Said: In every company I uttered my wailful notes, I consorted with the unhappy and with them that rejoice. He imagines that his needs will be met by people and hopes for someone every moment and every day! Because he is desperate and wants to get out of despair, he runs, just like someone who is thirsty and runs in middle of the desert looking for water this way and that. He does not slow down for a moment, he can not stop, while he is not sure if there is water in the place he is moving. He is in doubt. Said: You see the mirage for away and run (toward it): you become in love with your own sight. He lives with his fantasies and when he wanted to have a real connection with them, he saw that there was nothing. Let him run on: the more he runs, the more remote does he become from the object of his heart's desire. That which you imagine to be the treasure- through that vain imagination you are losing the treasure. He lives with his fantasies and when he wanted to communicate with them seriously, he saw that there was nothing. Or a person who seriously and steadily focus all his attention on getting a university degree, but in a review finds that he has not met all his desires. Now he buys a garden to go to for fun on holidays. In fact, with that high university degree, he could not overcome his despair and reach peace. When he buys a garden, he is happy for a while, but again he sees that he is restless. He sells the garden and goes to one of the most important tourist cities in the world, where he can have fun and again encounters despair and emptiness. The reason he always decides to do different things to get rid of frustration and start a new job every moment is because he wants to escape from his frustration in away other than the real way. Page27 He does not know that he wealth and job position do not bring him peace, so his whole purpose in life is to earn more money and get a higher job position. He is unaware of what he does not have, and it does not take long for him to realize that he is at the same starting point and again encounters despair and emptiness. All of this example tell us that being attached to a non-god is tantamount to despair. The route of despair and hopelessness The Quran says: No one despairs of God's help except the disbelievers. The infidel is attached to emptiness, and attachment to futility is the same as attachment to other than God and despair of God's grace and help, and everything is the hands of God, and nothing can come from other than God. For this reason, the infidel suffers from emptiness and anxiety. And whoever relies on other than God has nothing at all because his heart and conscience are not satisfied with those things. And because those things do not last for him, he feels empty. It goes without saying that if man connects to God, everything will be reversed; one who loves God also builds a house, what to worship in it. Meanwhile, the house he has built will no longer lead him to emptiness. And more importantly, the events of the time do not determine the course of his life, and his life is not influenced by its creators, but by following the divine prophets. It becomes a factor in carrying out God's command and will on earth. Page28 That is, it enters the past that history makes, not that it falls into the dustbin of history. Anyone who wants to take the sunlight that has fallen on the wall of his house and make it his own property, sees that after a while the sunlight is gone. The wall itself did not have sunlight. This is the sun that has sunlight. It is the same if one is attached to the creature of God: because the creatures of God are to go, after a while he sees that his hand is empty and therefore he reaches emptiness and becomes disappointed. Most young people who fall in love with a non-God are frustrated. The reason for this disappointment goes back to them, if his heart wanted to get a degree and a doctorate and did not get it, he would have considered his life empty. On the other hand, if he did not like such things, it did not matter to him whether he reached them or not, and if he did not reach them, he would not suffer from emptiness and despair.7 Some people who are not accepted in the entrance exam say that if our father had sent us to the entrance exam class, we would have been accepted! And those who went to the entrance exam class and were not accepted, find another excuse. For example, they say that the neighbour's rooster sings a lot, I was distracted! Thus, everyone tries to find an excuse to justify his anxiety, 7)The prophet of Islam( peace and blessings of Allah be upon him) said: the best person is the one who loves worship and embraces it and accompanies it with his body and leaves himself to worship and does not worry about the hardships and easy of life. Page 29 but does not realize that these are not the true interpretation of his despair and anxiety. If one does not have God, he does not interpret the cause of his own absurdities correctly.as in light, heat and golden colour, sunlight is the original and it cannot be attributed to light, heat and golden colour on the wall of the house. This is evident as the sunsets and the light disappears from the wall of the house. He realizes this misconception of his own and this misconception embarrasses him. In the same way, the whole universe and man are there manifestations of the light of the divine names. The universe and man are like the light that comes to us from the sun, and the true sun is God. God said in the Quran: The heavens and the earth are the manifestation of the light of God and his names. If he falls in love with a non- God," because the non-God is not stable and perishes", he becomes ashamed and suffers in emptiness. Discover the place of emptiness in the psyche Everyone should be able to easily interpret their emptiness and anxiety. One of the reasons that people all over the world usually feel empty and depressed in the last hours of a holiday is that they have spent all their holidays in worldly affairs. But those who have lived in spirituality for a long time and have benefited from the spiritual bed of the holiday, are happy and cheerful on the evening of the holiday. They pray, worship, visit their families and visit the graves of the dead. In short, they are having fun in their spiritual state! Said: Page 30 That you are (spiritually) dead and decrepit-all this is because you have abandoned the chief. If one does not understand the cause of depression and despair in the last hours of the holiday, one thinks that the reason for one's grief is the lack of exciting entertainment! He says that if I had a game and entertainment device, I would play with it on holidays evening and I would not be tired and depressed anymore! But when he buys the same device, he gets tired of them after a while. Now, in fact, having that device, the device is no longer attractive to him! Just like the people of the world who, despite always seeking the world, are always wordless! And because they do not know the cause of depression, they are forced to replace it with something else from the same world. All this is because they do not realize that if someone wants to be at peace with other than God, he is always restless and distress. Said: The moment you are captivated by yourself, cloud of grief and sorrow surrounds you- and the breath (moment) that is ecstasy (when you do not pay attention to yourself), moon (beloved) come to you. The restlessness of human beings is due to the fact that they want to relax according to the desires of their world while they have to seek the truth. Like true believers who relax in connection with the truth, they are freed from the worries of the soul and join the truth. Therefore, he says:" The breath (moment) that is ecstasy, lover brings you drink (wined)" when you are free from your ego, you live whit the attributes of a friend (God) and look at him. When Imam Khomeini, May God Have Mercy on him, returned to Iran from Paris and apparently achieved the greatest victory and suppressed the Shah and the imperial system and the nation revolted at his invitation, generally should be very happy. The reporter asked him: Page31 Sir, how do you feel? Imam Khomeini said: nothing! This answer of the Imam shows that his restlessness and joy are achieved by God (and achieving God's pleasure), not worldly victory. The Imam has acquired" equanimity" from elsewhere. As he said:" the breath (moment) that is ecstasy, moon (beloved) come to you". God is with you. The Imam is happy because he has served (Servant of God), not because he has own over the Shah. Therefore, Rumi goes on to say: All your deprivation because of your sensual (fleet, low-value) requests- otherwise, all your wishes were given to you in full. As long as you pursue the desires of the world, you are always faced with deprivation, otherwise if you free yourself from the illusory desires of the world, you will find that you have everything you really wanted. All human beings seek peace, but no one achieves peace through the world, human beings attain peace through communication with God, and through communication with God all truth desire can be achieved. God says: O people! You are all looking for peace, know that this peace, trust and confidence can only be obtained with God. The blessing of faith in God The deceptive appearance and the apparent beauty of worldly affairs, which are in fact all absorbed and mortal, cause man to become atheist. The Infidel falls in love with emptiness and his life becomes fruitless. In lives where there is no faith, there is no fruit, and if someone's life is fruitless, he will have various worries! It is faith that connects man to God. And if man does not connect to God, he is practically connected to the world, that is, to the absurdities, whether he wants to or not. Page 32 If man trusts himself instead of trusting in God, he will suffer in emptiness. He who seeks to solve his problems with the help of his intelligence or with the help of his power will soon perish, because he is separated from God. If someone says with the help of God, God willing, I will do this tomorrow, there is no problem, God also commands in the Quran that: before doing anything, say to yourself ,"if got wills", remind yourself that it is God who helps you to do things. So if someone says: I do something by force, God actually shows him: you are poor, you are a shadow, you are nothing, you have to be connected to the truth in order to become something. Said: The shadow shows itself, but (in reality) it is nothing- we are like the shadow of nothing. Faith is a means of connecting man to the absolutely needless, that is, to a God who is needless and praiseworthy. And unbelief, because it is a separation from the absolute rich, is to remain in poverty and nothingness. And as a result causes confusion among the absurd. In fact, anyone who has not found the way to faith in God and does not believe in him, certainly be anxious. Sometimes a person does not know that he is anxious, as it often happens that a person does not know that he is angry, and if you tell him that you are angry at the moment, leave the matter for later, he says no, I'm not angry. For example drivers whose cars are jammed for some reason honk several times when a car is moving late, they have anxiety that they do not know. Page33 They must think at an opportune time to realize how much they have fought with themselves! Humans do not realize that their unbelief and anxiety are shattering them. Like a hand that is numb from the cold, in this case, if he puts his hand on the fire in such a way that it is possible to burn his hand, he will not feel any pain or burning, but when his hand comes out of the numb state, he will feel that his hand burnt. The desire for the world, great and jealousy, numb the true feeling of a person and do not let him understand what has happened to him. Anxious people often do not notice their severe anxiety, they think this is a normal way of life .When he wakes up, both in this world or in the other word, he realizes what evil he has done to himself, while believing in a perfect God is the cause of eliminating all these worries. Looking for a mirage or water? All human beings are thirsty for perfection, but some people go after a mirage. When someone goes after a mirage, he does not get water and loses the ability to return, and as a result, he is perished. The way to escape emptiness and despair is not to live life normally! If a person wants to reduce his emptiness and anxiety, he must know that his heart wants God and he must follow God. Rumi says: O people! If you want water, the water is inside the jar, why are you overwhelmed by the role of flowers on the jar?! Why are you fascinated by the beautiful appearance of the jar? Page34 When the water that is your real need is inside the jar and the flower on the jar does not help to meet your need? Know that the outward form passes away, (but) the world of reality remains for ever. How long will you play at loving the shape of the jug? Leave the shape of the jug; go seek the water. You have seen its (outward) form, you are unaware of the reality; pick out from the shell a pearl, if you are wise That is, man has come to this world to connect with God, and if he seeks the world in this world, it is as if a thirsty man wants to quench his thirst with a flower on a jar and ignore the contents of the jar. Preoccupation with the face and appearance of the world keeps man in the anxiety of disbelief and thirst for the truth. In the end, the world will not be attainable, God will remain, and the connection that man has been able to establish with God, and nothing. The only way to get rid of depression is to slowly get rid of it by connecting with God. If one wants his life to be fruitful and not absurd, his life must be a life of faith, and he must enter a religious life. When one evaluates the anxieties of oneself and others, one sees precisely that the root of all anxieties is the lack of connection to the right. And heartfelt faith is the only means of connecting to the truth that must be sought. To have but not to have Rumi has a story that is a good warning to human beings to make people understand that having the world is in fact equal to having nothing (more). He says; inside the big city, all the people of the world were gathered. The size of city was equal to one glass, there were no more than three people! Page35 These three people were also strange people. One of them was the far-sighted blind. He was blind, but far away, he saw far away, in addition to seeing near! One of them was deaf, but his ear was very sharp! One of them was naked and at the same time his clothes were very long! (Once) there was a city very huge and great 1, but its size was the size of a saucer, no more (than that). (It was) very huge and very broad and very long, ever so big, as big as an onion.2 The people of ten cities were assembled within it, but the whole (amounted to) three fellows with unwashed (dirty) faces. One (of the three) was very far sighted and blind eyed- Blind to Solomon and seeing the leg of the ant; some are such that they do not see a prophet as great as Solomon, peace be upon him, but they see the foot of an ant; they know the price of the dollar, but they do not know anything about God, religion and his prophet; In short, they do not pay attention to the lasting facts and are busy with the small things that go on it the world. And the second was very sharp of hearing and extremely deaf- a treasure in which there is not a barleycorn's weight of gold; Very sharp ears and sharp intelligence! He hears and knows everything about the world, but he has no a spiritual treasure, and he does not feel a shred of meaning in himself, and he is deaf to truths. And the other (the third) was naked and bare, pudendo patefacto, but the skirts of his raiment were long. Because he has the world, he considers himself to have everything, but he is actually naked because he has no piety- which is real clothing. 1. This is the children's tale 2. literally," extremely big, big- the size of an onion." Page 36 The blind man said," look, an army is approaching: I see what people they are and how many." The deaf man said," yes; I heard their voices (and know) what they are saying openly and secretly." the naked man said," I am afraid they will cut off (something) from the length of my shirt." The blind man said, "Look, they have come near! Arise and let us flee before (we suffer) blows and chains." "Yes," says the deaf man," the noise is getting nearer. Come on, my friends!" The naked man said," Alas, from covetousness they will cut off my skirt, and I am unprotected." The blind man said: O people! An army is coming from afar. I am so precise that I know which tribe they belong to and how many." the deaf man said:" I heard their voices and I hear their secret words." the naked man said:" what should I do if they will cut off from the length of my skirt now?" The blind man said:" let us flee (escape)". In short, these" very ignorant very smart", people got up and ran away. The story is very deep. These three people are symbol of those people whose lives and efforts are based only on achieving worldly desires. Rumi says that the blindness of the far-sighted means the blindness that does not see the truth, but is worried about the smallest financial gain and loss of his life and has a small account of them." sharp ear deaf" means someone who does not hear the truth but is very "sharp" about his financial and worldly benefits and losses. And" long dress naked" is one who is naked of spiritual perfection while having worldly wealth. But blind is greed; the greedy person sees everyone's fault but does not see his own fault. Deaf is wish; he hears the" death sound" of others but does not believe in his own death. Naked is the man of the world; while he has nothing, he thinks he has everything, and others plan for his wealth. Know that hope is the deaf man who has (often) heard of our dying, (but) has not heard of his own death or regarded his own decease. The blind man is greed: he sees other people's faults, hair by hair, and tells them from street to street, Page 37 (But) his blind eyes do not perceive one mote of his own faults, albeit he is a fault finder. The naked man is afraid that his skirt will be cut off: how should they (any one) cut off the skirt of a naked man? The worldly man is destitute and terrified: he possesses nothing, (yet) he has dread of thieves. He knows a hundred thousand superfluous matters connected with the (various) sciences, but that unjust man does not know his own soul. He knows the special properties of every substance, (but) in elucidating his own substance (essence) he is (as ignorant) as an ass, Thou knowest what is the value of every article of merchandise ;( if) thou knowest not the value of thyself,' tis folly. This, this, is the soul of all the sciences-that thou shouldst know who thou shalt be on the day of judgement. The result is that if one has no relationship with God, it is "far-sighted"blind, "sharp ear "deaf, and" naked covered"! The covered that fears nudity, and the deaf that is rightly deaf- and all its attention is on not losing a single rial -and the blind that is deprived of seeing the truth, these are always anxious, and this is the nature of the world. One who is blind to the truth, and is deaf to hearing the truth and does not seek meaning, is only engaged in emptiness and becomes anxious. Rumi says that they escaped and went to a village. There they saw a grilled chicken that had so much meat that it was the size of a bone! They ate and ate until they swelled and became so thin that they could no longer move because of obesity! Isn't that so?! Some are so big that they have dozens of buildings but no humanity at all! A person who does not have spiritual perfection has a lot of "nothing". Therefore, man must know himself correctly. And if man knows himself correctly, he will surely see that in the depths of his soul, he wants God. Page38 Man is godless, absurd and anxious. A person who knows himself realizes that he cannot be without God at all. A person can study, peruse well, have a home, have wife and not be absurd; provided that he wants everyone as the bed of" slavery" of God. Study to be a human being who has done his duty in this direction, not to study and be proud. May God help us to understand the "praiseworthy and need lessens" with all our "being" and to turn our "heart" and "soul' towards "him"(God) and to turn our souls to God through worship and servitude to God. Let us not our souls deviate, so that all the gardens of the world may flourish in our souls and bear the fruit of the bond of truth. "And peace be upon you and the mercy and blessings of God."

با عرض سلام خدمت شما استاد عزیز و گرانقدر: ان شاءلله همیشه در پرتوی لطف روز افزون حضرت حق باشید. در راستای جایگاه خلاقیت و طریقت آن، راهنمایی بفرمایید لطفاً. خیلی ممنون. «فتبارک الله احسن خالقین». خلاقیت از حقیقت است و حقیقت خود خلّاق است. خلاقیت از روحی است که در خاک دمیده می شود و در راستای انسانیّت معنی می دهد. و انسانیّت از «فاذا سوّیته نفخت فیه من روحی» است و روح هم مقامی است نزد حقیقت. از آنجایی که تسویه کردن یعنی متعادل کردن، پس ابتدا باید تعادلی برقرار شود تا روحی از نور حقیقت به اثر تعلق گیرد. اما اختلاق نسبتی با حقیقت ندارد. خلقی که با امیال نفسانی صورت می گیرد و نه انسانیت. از طرفی روح بخشی بنیان هنر است و مصنوعی بودن صفتی است که هنرمند از آن دوری می کند، و چنین اثری اگر آراسته هم بشود، تکلّف است و زمینه ی روح بخشی نمی شود. آیه 86 سوره ی صاد می فرماید: «بگو: من از متکلفین نیستم که خود را به چیزی آراسته سازم که در من نیست. و از كسانى نيستم كه چيزى از خود بسازم و به خدا نسبت دهم.» و تکلّف یعنی آراسته شدن اثر به چیزی که حقیقتاً در اثر نیست. و اینکه چگونه سینما و انیمیشن می تواند از تکلّف به دور باشد و فقط تکلیفش را انجام دهد اهمیت دارد. وقتی رجوع حقیقی در مسیر فرایند وجود داشته باشد، خود حقیقت در صحنه است و خلاقیت تجلی اوست و در هر تجلی، غیر از خود او در صحنه نیست و هنرمند فقط تکلیفش را انجام می دهد. از طرفی تصاویر ضبط شده توسط دوربین واقعی نحوه ایی از حضور روح در جهان تکوین و تشریع را به نمایش می گذارد و دوربین «هست» را تصویر برداری می کند. اما دوربین در فضایِ نرم افزاریِ انیمیشن از «نیست» تصویر برداری می کند. دوربین با فضای کمیت گرا و اطلاعات محور نرم افزار درگیر است. و از جهان سراسر کمیّت و کد نویسیِ نرم افزار الهام می گیرد. هر چند می تواند از شبیه سازی تصویر برداری کند، اما با شبیه سازی کمّی نیز به دنبال روح بخشی و جان بخشی کیفی است و شبیه سازی می‌تواند، چشم اندازی بر ساحت تدبیر روح باشد. اما بر مبنای «لیس کمثله شیء» اثر هنری حقیقی فراتر از شبیه سازی است و تجلی و خلاقیت در جلوه ای نو، ظهور می کند. از طرفی یک اثر انیمیشن که بر مبنای کمیّت استوار است برای اینکه به بیان کیفیّت نزدیک شود، می تواند با صفت مبالغه ظاهر شود و در صفتِ بسیار و بی نهایت روح را تجسم بخشد، تا نور حقیقت در او تجلی کند. و همین صفت بی نهایت است که اغراق آمیز جلوه می کند. اغراق نه به معنای افراط و تفریط در ظاهر و باطن که نشان از عدم تعادل دارد، بلکه به معنای غرق کردن در وحدت و تعادلی بی نظیر، که ساحت مخاطب را از کثرت عبور می دهد و به وحدت می رساند. هر چند انیمیشن تلاش می کند از ضرب آهنگ شعر هم استفاده کند تا بر شدت وحدت بیافزاید، اما تعادل صفتی است که در انسانیت و جامعیت تجلی می کند. اغراق در تعادل، به معنی شدت بخشیدن به کمالات انسانی و غرق شدن در حضرت حق که غرق شدنِ حقیقی است. در حرکت شوقیِ عبودیت و حرکت حبّی حضرت حق، عبد فانی می شود و نور «یا خلّاق» تجلی می کند. نگاهی مستغرق در طلبِ تجلیات، افقی را برای خلاقیت حقیقی می گشاید. خلاقیتی از جنس محبّت. و انعکاس چنین محبتی، روح هنرمند را در بیان به جوشش در می آورد و جلوه ایی از حقیقت رخ می نمایاند. و جنس محبت یعنی آیات سوره ی انسان «سه روز روزه داری اهل بیت و اطعام یتیم، مسکین و اسیر با افطار در هر سه روز، فقط به خاطر محبّتِ حقیقت» و چنین محبتی خیال انگیز است و مصرعِ «خیالش لطف های بیکران کرد» از حافظ، نشانی از خلاقیت چنین خیالی است. از طرفی شدت و ضعف از خصوصیاتِ حرکت حبّی است. مانند تجلی حقیقت برای حضرت یعقوب در استشمام بویِ پیراهن از دور و ندیدن چاه کنهان. به هر صورت هنرمند از روحی که در خود می‌شناسد خلق می‌کند و وقتی با نور جامعیت در روح خود آشنا باشد خلاقیت حقیقی رخ می‌دهد. و غرق شدن ضرب آهنگ حقیقی به خود می گیرد. و مخاطب در مواجهه با اثر از خودِ جزئی و یا ناخودش عبور می کند و در جامعیتِ حقیقیِ اثر غرق می شود و خود حقیقی اش را به جامعیت می یابد. و خلاقیت روح بخش و نور بخش انقلاب اسلامی می تواند این چنین باشد.

سلام: آیا انجام کار تربیتی توسط مربی و مبلغ برای کودکان و نوجوانان واجب است؟ اگر مربی گری در بسیج و انجام امورات فرهنگی باعث مشغولیت ذهنی شود و بدنبال آن منجر به عدم تمرکز در عبادات بخصوص نماز گردد، اهم و مهم کدام است؟ و وظیفه من چیست؟