فردوسی نیز</ti= tle>  <link rel=3DthemeData href=3D"M_Set_05_files/themedata.thmx"> <link rel=3DcolorSchemeMapping href=3D"M_Set_05_files/colorschememapping.xm= l">  <style>  </style>  </head> <body lang=3DEN-US link=3Dblue vlink=3Dpurple style=3D'tab-interval:.5in'> <div class=3DWordSection1> <span style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>M_Set_05<o:p></o:p> <span lang=3DFA dir=3DRTL style=3D'mso-ascii-font-fami= ly:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'><o:p> </o:p></spa= n> <span lang=3DFA style=3D'font-size:2= 8.0pt; line-height:150%;mso-ascii-font-family:"Times New Roman";mso-ascii-theme-fo= nt: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>مجموعه مقالات <s= pan lang=3DFA style=3D'font-size:28.0pt;line-height:150%;mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-language:FA'>هنر= ی<span lang=3DFA style=3D'font-size:28.0pt;line-height:150%;mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'> <span dir=3DLTR style=3D'font-size:28.0pt;line-height:150%;mso-ascii-font-family:"Times New= Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'><o:p></o:p> <span style=3D'font-size:12.0pt;line-height:150%;font-family:"Times New Rom= an",serif; mso-ascii-theme-font:major-bidi;mso-fareast-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-theme-font:major-bidi;mso-ansi-lan= guage: EN-US;mso-fareast-language:EN-US;mso-bidi-language:FA'> <div style=3D'mso-element:para-border-div;border:none;border-bottom:solid w= indowtext 1.0pt; mso-border-bottom-alt:solid windowtext .75pt;padding:0in 0in 1.0pt 0in'> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;line-height:150%; direction:rtl;unicode-bidi:embed;border:none;mso-border-bottom-alt:solid wi= ndowtext .75pt; padding:0in;mso-padding-alt:0in 0in 1.0pt 0in'><span style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-fareast-font-family:Calibri;mso-fareast-theme-font:minor-latin;mso-hans= i-font-family: "Times New Roman";mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Tim= es New Roman"; mso-bidi-theme-font:major-bidi'> <o:p></o:p></s= pan> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;line-height:150%; direction:rtl;unicode-bidi:embed;border:none;mso-border-bottom-alt:solid wi= ndowtext .75pt; padding:0in;mso-padding-alt:0in 0in 1.0pt 0in'>مجمو&= #1593;ه مقالات هنری <o:= p></o:p> </div> </= span><o:p></o:p> <a href=3D"#M016">م= 602;اله 16 هنر وسیله ای قهقرائی ؟</a>= <o:p></o:p> <a href=3D"#M153">م= 602;اله 153 آیا هنر نزد ایرانیان اس= 78; و بس</a><o:p></o:p> <span lang=3DFA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times New = Roman",serif; mso-ascii-theme-font:major-bidi;mso-fareast-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-theme-font:major-bidi;mso-ansi-lan= guage: EN-US;mso-fareast-language:EN-US;mso-bidi-language:FA'> <span lang=3DFA dir=3DRTL style=3D'mso-ascii-font-fami= ly:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'><o:p> </o:p></spa= n> <a name=3DM153>M153 </a> نقد هنر وهنر مند<o:= p></o:p> = 0;یا هنر نزد ایرانیان اس= 78; و بس؟<o:p></o:p> ﺑﺤث ﻫﻨ= ﺮ'ﻣﺎﻧﻨﺪ ﺑﺤث ﻫﻤﻪ ﻣﻮﺿ&#= 65262;ﻋﺎﺕ ﺍﻧﺴﺎﻧﻰ'ﻭﺩﻧ&#= 65268;ﺎﻫﺎﻯ ﺁﻳﻨﺪﻩ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺩﺭﻧﻮﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ'ﻣﺎ ﺭﺍ ﺩﺭ ﻣﻄﺎﻟﻌ&= #65166;ﺕ ﺧﻮﺩ'ﺑﻤﺮﺯﻫﺎ&#= 65263; ﮐﻤﺎﻝ ﺍﻳﻦ ﻣﻔ&= #65166;ﻫﻴﻢ'ﭼﻮﻥ ﻫﻨﺮ ﻭﻋﺸﻖ ﻭ ﻋ= ﻮﺍﻃﻒ ﻭﻋﻘﻠﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ ﻭ ﻏﻴﺮﻩ ﻣﻴﺒﺮ&= #65193;.ﮐﻪ ﺍﮔﺮ ﻧﻤﻰ ﺗﻮﺍ&= #65253; ﺍﺯ ﻣﺮﺯﻫﺎﻯ ﻣ&= #65268;ﺴّﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ'ﺩﺭ ﺍﺩﺭﺍﻙ ﻭﻓﻬﻢ &= #65261; ﺍﺣﺴﺎس ﻋﻤﻴق = 5170;ﺮﺳﺎﻧﺪ' ﻣﻴﺘﻮﺍﻥ ﺁثاA= 197; ﻭﻋﻠﺎﺋﻤﻰ ﺍﺯ &= #65153;ﻳﻨﺪﻩ ﻫﺎﻯ ﺑﺮﺗﺮ'ﻭ ﺳ= ﻄﻮﺡ ﻋﻤﻴﻖ ﺗﺮ ﻣﻔﻬ&= #65262;ﻡ ﺍﻳﻦ ﻭﺍﮊﮔﺎﻥ &= #65165;ﻟﻬﻰ ﺷﺪﻩ ﻧﻮﻉ ﺑﺸﺮ&= #65263; </spa= n>ﺭﺳﻴﺪ ﻣﺎﻧʌ= 56;ﺪ ﺍﺣﻮﺍﻝ ﻭ ﻣﺸﻬ&= #65262;ﺩﺍﺕ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺭؤﻳﺎﻫﺎ' ﻭ = ﺣﺘﻰ ﺩﺭﺗﺄﻣّﻠﺎﺕ = 5227;ﻘﻞ ﮐﻠّﻰ ﺧﻮﺩ'ﻭ ﺍ&= #65247;ﻬﺎﻣﺎﺕ </spa= n>ﻟﺪﻧّﻰ ﺍﻟ᥾= 0;ﻰ ﺭﺳﻴﺪﻩ ﺑﺂﻧﻬ&#= 65166;. ﺍﻳﻦ ﻋﻠﺎﺋﻢ ﺍ&= #65187;ﺴﺎس ﻭ ﺷﻬﻮﺩ ﺃﻧﺪﮐ&= #65264;'ﺍﺯ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺩ&#= 65197; ﻫﺮ ﺯﻣﺎﻥ ﺩﺳﺖ = ﻣﻴﺪﻫﺪ'ﺩﺭ ﻭﺍﻗﻊ ﻋﻴﻦ ﻫﻤ&= #65166;ﻥ ﺗﺼﻮﺭﺍﺕ ﻭ ﺗﺨ&= #65268;ّﻠﺎﺕ ﺻﺤﻨﻪ ﻫﺎﻯ ﺭؤ&#= 65267;ﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻧﻴﺴﺖ.&= #64400;ﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺩﺍﺭﻧﺪ .ﮔﺮﭼﻪ = ﺑﺎﺯﻫﻢ' ﺑﺎﻫﻢ ﻣﺘﻔﺎﻭ&#= 65173;'ﺩﺭ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﻭ ﻋﻘﻠﻰ ﻫﺴﺘﻨ&= #65194;. ﭘس ﺳﻤﺒﻮﻟﻬﺎ= 5263; ﺷﻬﻮﺩﻯ ﺁﻳﻨﺪ&#= 65257; ﻫﺎ ﺭﺍﺑﺮﺣﺴﺐ &= #65193;ﺭﺟﻪ ﮐﻤﺎﻟﺎﺕ</sp= an> &#= 65165;ﻧﺴﺎﻥ'ﻭﺩﺭﺟA= 258; ﺗﺰﮐﻴﻪ ﻫﺎﻯ ﻧ&= #65236;س ﺍﻣّﺎﺭﻩ'ﻭ ﺭﺳ&#= 65268;ﺪﻥ ﺑﻨﻔس ﻭﺭﻭﺍﻥ &#= 65247;ﻮّﺍﻣﻪ ﻧﻘّﺎﺩ ﺧﻮﻳﺸ= 5176;ﻦ'ﻭ ﺁﻏﺎﺯ ﮐﻤﺎﻟﺎ&#= 65173; ﻋﻘﻠﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ'ﺗﺎ ﺑﻨﻔس ﻣﻄﻤﺌﻨ= 617;ﻪ ﺩﺭ ﺷﻬﻮﺩﻫﺎﻯ &= #65255;ﻬﺎﺋﻰ ﺣﺪّ ﺃﮐثر ﺩﺭ = 5203;ﻄﺢ ﻋﻘﻞ ﺷﻬﻮﺩﻯ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭﺍﮔﺮﺑﺎﺯ@= 404;ﺸﺖ ﺑﺨﻠق ﺪﺍﺷﺘﻪ &#= 65169;ﺎﺷﻨﺪ'ﺑﺎ </spa= n>ﺷﻬﻮﺩ ﻫﻔﺘ = 5; عرﺵﺭﺣﻤﺎﻥ'ﺑA= 194;ﺗﺮﻳﻦ ﻋﻘﻠﻬﺎﻯ ﺍﻟﻬ&#= 65264; ﻣﻴﺴّﺮ ﺑﺮﺍﻯ &#= 64400;ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺩﺭ ﺷﻬﻮﺩﻫﺎﻯ &= #65227;ﻘﻠﻰ ﺩﺭﻳﺎﻓﺖ ﻣﻴﮑ&#= 65256;ﺪ.ﮐﻪ ﭼﻮﻥ ﻭﺣﻰ ﻭ ﺍﻟ= ﻬﺎﻡ ﺍﻓﮑﺎﺭﻯ ﺍﺳﺖ'&= #64400;ﻪ ﺩﺭ ﻫﻨﮕﺎﻡ ﺗﺄ&= #65251;ّﻠﺎﺕ ﺧﻮﺩ ﺑﺪﺍﻥ ﻣﻴ&= #65198;ﺳﻨﺪ ﮐﻪ ﺑﺎﺯﻫﻢ ﺑﺮ&= #65175;ﺮﻳﻦﻧﻤﻮﻧﻪ ﻫﺎ ﻭ ﻋﻠﺎﺋﻢ ﻭ= ﺳﻤﺒﻮﻟﻬﺎﺋﻰ'&= #65165;ﺯ ﺍﺣﺘﻤﺎﻟﺎﺕ ﺗ&#= 64401;ﺎﻣﻠﺎﺕ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ'ﺗﺎ ۵۵= ﻗﺮﻥ ﺩﻳﮕﺮ' ﻭ = 5187;ﺘﻰ ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ = ﺳﺎﻝ'ﺑﺮﺍﻯ <= span lang=3DAR-SA>ﻫﺮ ﮐﺎﻣﻞ ﺷA= 166;ﻫﺪ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻣ&= #65268;ﺮﺳﺪ.ﮐﻪ ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘ&#= 65264; ﻭ ﺑﺸﺮﻯ ﺍﻳﻦ ﺍ= ﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ'ﻭ ﺍﺣﻮ&#= 65165;ﻝ ﺳﻤﺒﻮﻟﻴﻚ ﺑﺮ&#= 65165;ﻯ ﺩﻳﮕﺮﺍﻥ'ﺑﺎﺯ &= #65251;ﺸﺨّﺺ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;.ﮐﻪ ﺷﺎﻳﺪ ﺃﻧﺪﮐﻰ &= #65165;ﺯ ﺍﻟﻬﺎﻣﺎﺕ ﻗﺎ&#= 65169;ﻞ ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘ&#= 1740; ﺒﺎﺷﻨﺪ. ﻭ ﺑﻘﻮ= ﻝ ﭘﻴﺎﻣﺒﺮ'ﺍﺯ ﺳ&= #65258; ﻫﺰﺍﺭ ﺣﺮﻑ ﻭﻣ&= #65220;ﻠﺒﻰ ﮐﻪ ﺍﺯ ﺧﺪﺍﻭﻧ&= #65194; ﺍﻟﻬﺎﻡ ﮔﺮﻓﺘ&#= 65258; ﺗﻨﻬﺎ ﻳﻚ ﻫﺰﺍ&= #65197; ﺁﻧﺮﺍ ﺑﺪﻳﮕﺮ&#= 65165;ﻥ'ﻭ </spa= n>ﻳﻚ ﻫﺰﺍﺭ ﺭA= 165; ﺑﺒﺮﺧﻰ ﻣﺴﺘﻌﺪ ﻭﮐﺎﻣ&#= 65246; ﺷﺪﻩ ﻣﻄﺮﺡ ﮐﺮ&= #65193;ﻩ'ﻭﻟﻰ ﻫﺮﮔﺰ ﻧﺘﻮﺍﻧ&#= 65204;ﺘﻪ ﻫﺰﺍﺭﻩ ﺳﻮﻡ ﺍ&= #65199; ﺍﻟﻬﺎﻣﺎﺕ ﺧﻮ&#= 65193;ﺭﺍ ﺑﻴﺎﻥ ﮐﻨﺪ.ﻧﻪ = ﻓﻘﻂ ﻣﺴﺘﻌﺪﻯ ﺑﺮﺍ&#= 65263; ﺁﻥ ﻧﺒﻮﺩﻩ' ﮐﻪ= ﺣﺘﻰ ﺧﻮﺩ ﭘﻴﺎﻣﺒﺮ &= #65165;ﺯ ﻟﺤﺎﻅ ﺍﺩﺑﻴﺎ&#= 65173; ﺯﺑﺎﻥ ﻋﺮﺑﻰ'ﻳ&= #65166; ﻫﺮ ﺯﺑﺎﻥ ﺩﻳﮕ&= #65198;ﻯ ﺭﺍ ﻧﺪﺍﻧﺴﺘﻪ &= #64400;ﻪ ﺑﺘﻮﺍﻧﺪ ﺍﻳﻦ &= #65165;ﻟﻬﺎﻣﺎﺕ ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﺎ&= #65247;ﻔﺎﻅ ﺑﻴﺎﻧﻰ ﻭ ﺣﮑﻤ&= #65176;ﻬﺎﻯ ﻣﮑﺘﻮﺏ ﺩﺭ ﺁﻭ&= #65197;ﺩ. ﮔﻮﺋﻰ ﺑﻌﺪﻫﺎ &= #65227;ﻠﻤﺎ ﺗﻮﺍﻧﺴﺘﻪﺍﻧ= 5194;'ﺍﻳﻦ ﺍﻓﮑﺎﺭ ﻏﻴﺮ ﻗ&= #65166;ﺑﻞ ﺑﻴﺎﻥ' ﻭﮔﺎﻫﻰ = ﻏﻴﺮﻗﺎﺑﻞ ﺗﺤﻘﻴﻖ ﻭ ﺗﺤﻘ&= #65238; ﺑﺼﻮﺭﺕ ﻓﻮﺭﻣ&#= 65262;ﻟﻬﺎﻯ ﺭﻳﺎﺿﻰ ﻭ ﻳﺎﻧ&= #65224;ﺮﻳّﺎﺕﺍﺣﺘʌ= 52;ﺎﻟﻰ'ﺩﺭﻃﺮﺡ ﻣﺎ ﺍﺣﺘﻤﺎﻟﺎ&#= 65173; ﺑﻴﺎﻥ ﮐﻨﻨﺪ ﮐ&= #65258; ﺯﻣﺎﻧﻬﺎﻯ ﺑﻌ&#= 65194;ﻯ ﺍﻳﻦ ﺭﻣﻮﺯ ﺑﻴ&= #65166;ﻧﻰ'ﻗﺎﺑﻞ ﻃﺮﺡ ﻟﻔﻈﻰ ﻭﮐ&= #65176;ﺒﻰ' ﺑﺮﺍﻯ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﺑﺎ ﻋﻘﻞ ﻧﻴﺮﻭ&= #65251;ﻨﺪﺗﺮ'ﺩﺭ ﻓﺼﻮﻝ ﺁﺧﺮ ﻧﻮ&= #65225; ﺑﺸﺮﻯ' ﮐﻪ ﺗﺎ = ۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ ﺍﺯﺳﺎﻟﻬﺎ'ﻫﻤ&#= 64381;ﻨﺎﻥ اﺩﺍﻣﻪ ﺩﺍﺭﺩ' &= #65175;ﺎﻋﻘﻞ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻏ&= #65166;ﺯ ﮔﺮﺩﺩ. ﮐﻪ ﺧﻮﺩ= ﺁﻥ ﻋﻘﻞ ﻫﺰﺍﺭﺍﻥ &= #65235;ﺼﻞ ﻧﻮﻋﻰ ﺧﺎﺹ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﺩ ﺑﺎﺍﻳﻦ &= #65251;ﻘﺪﻣﻪ ﻣﻴﺘﻮﺍﻥ ﺩﺭ ﻫ&= #65256;ﺮ ﺁﻧﭽﻪ ﮔﻔﺘﻪ ﺷ&= #65194;ﻩ'ﻳﺎ ﺍﮐﻨﻮﻥ ﮔﻔﺘﻪ &= #65251;ﻴﺸﻮﺩ ﺧﻮﺩﺭﺍ ﺩﺭ ﺗﻨ&= #65200;ﻳﻠﺎﺕ ﻣﻨﻄﻘﻰ'ﺑﻤﺮﺯ&#= 65259;ﺎﺋی اﺯ ﻣﻔﺎﻫﻴﻢ ﺳ&#= 65252;ﺒﻮﻟﻴﻚ'ﻭﻋﻠA= 166;ﺋﻢ ﺁﻥ ﻣﻔﺎﻫﻴﻢ'ﺑ&= #65198;ﺍﻯ ﺁﻳﻨﺪﻩ ﻫA= 166; ﻣﻄﺮﺡ ﮐﺮﺩ.ﮔﺮﭼﻪ ﻫﻤ&= #64381;ﻨﺎﻥ ﻧﺎﭼﻴﺰ ﻧﺴﺒﺖ &= #65169;ﺤﻘﻴﻘﺖ ﺁﻧﻬﺎﻫﺴﺘﻨﺪ.<o= :p></o:p> ﻓﺮﺍﻣﻮ= ﺵ ﻧﮑﻨﻴﻢ' ﺍﺯ ﻟﺤ= ﺎﻅ ﺃﭘﻴﺴﺘﻤﻮﻟﻮ= 4394;ﻳﻚ ﻭﻋﻠﻢ ﺍﻟﻤﻌﺮ&#= 65235;ﻪ'ﻭﺩﺭﻙ ﻣﮑﺎﻧﻴﺰﻡ ﻓﮑ&#= 65198; ﻭﺫﻫﻦ ﻭﺭﻭﺍﻥ'&= #65261; ﺗﮑﻤﻴﻞ ﻋﻠﻮﻡ &= #65235;ﻴﺰﻳﻮﻟﻮﮊﻳA= 242; ﺟﺴﻤﻰ'ﻭ ﻧﻮﺭﻭ&= #65247;ﻮﮊﻳﻚ ﻋﺼﺒﻰ'ﻭﺳﺎﻳﮑ&#= 65262;ﻟﻮﮊﻳﻚ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎ&#= 65253;'ﺍﻧﺴﺎﻥ ﭼﻘﺪﺭ ﺷﻨﻮﻧﺪ&#= 65257; ﻭﺧﻮﺍﻧﻨﺪﻩ' ﻭ&= #65169;ﺘﺪﺭﻳﺞ ﻫﺮ ﺩﻡ ﮐﻪ</= span> &#= 65175;ﻌﺎﻟﻰ ﺩﺭ ﺍﻓﮑﺎﺭ ﺩﺳ&= #65174; ﻣﻴﺪﻫﺪ' ﺳﺨﺖﺗ&= #65198; ﻭﺃﻧﺪﮐﻰ ﺑﺪﺍ&#= 65253;ﺮﺍ ﻣﻴﺮﺳﻨﺪ ﮐﻪ ﺗ&= #65212;ﻮﺭﻯ ﻤﻴﮑﻨﻨﺪ.ﭼﻪ ﺭ&= #65203;ﺪ ﮐﻪ ﺗﺼﺪﻳﻖ ﻭﺑ&= #65166;ﻭﺭ ﮐﻨﻨﺪ'ﻭﺑﺎ ﺍﻧ&= #64405;ﺸﺖ ﺷﻤﺎﺭﻯ ﻧﻴﺰ ﺗ&= #65212;ﺪﻳﻖ ﮐﺮﺩ.ﻭﺑﺨﻮﺍﻫ&#= 65256;ﺪ ﺩﺭﻋﻤﻞ ﺧﻮﺩ ﻧ&= #65268;ﺰ ﺑﺪﺍﻥﺒﭙﺮﺩﺍ= 5199;ﻧﺪ.ﻳﻌﻨﻰ ﺑﺠﺎﻯ ﺷﻨﻴﺪﻥ &= #65261; ﻓﻬﻤﻴﺪﻥ ﺑﺮﻭ&#= 65255;ﺪ'ﻭ ﺑﺒﻴﻨﻨﺪ.ﺷﺎﻳ&#= 65194; ﮐﻪ ﺧﻮﺩ ﻣﺮﺍﺗ&= #65168; ﺑﺮﺗﺮﻯ ﺍﺯ ﺁﻥ = ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻯ ﺮﺍ ﺑﺮ&#= 65165;ﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺄ&= #65197;ﻣﻐﺎﻥ ﺑﻴﺎﻭﺭﻧﺪ. ﻟﺬ&= #65165; ﺍﮐﻨﻮﻥ اﻟﻬﺎ= 5251;ﺎﺕﺭﺳﻴﺪﻩ'ﭼʌ= 62;ﻥ ﻟﻘﻤﻪﺍﻯ ﺧﺎﻡ &= #65169;ﺪﻫﺎﻥ ﻭ ﺫﻫﻦ ﺍﻧﺴﺎﻥ = ﺍﺳﺖ.ﮐﻪ ﺑﺎﻳﺪ ﺧﻮﺩ ﻧﻴ&= #65200; ﺑﺨﻮﺭﺩ ﻭﻫﻀﻢ &= #64400;ﻨﺪ'ﻭ ﻋﻤﻴﻘﺎ ﺩﺭﻳﺎ&#= 65169;ﺪ. ﻣﺎﻧﻴﺰ ﺑﺮﺣﺴ&#= 65168; ﺗﺠﺮﺑﻪ ﻧﺎﺭﺳ&#= 65166; ﻭ ﺿﻌﻒ ﺧﻮﺩ'ﻫﺮ= ﺁﻧﭽﻪ ﺩﺍﺭﻳﻢ'ﻫﻤﺮﺍ&#= 65257; ﻧﻘﻞ ﮐﻠﺎﻡ ﻣﺘ&= #65236;ﮑﺮﻳﻦ ﻋﻠﻤﻰ ﻭﻓﻠﺴﻔ&#= 65264; ﻭﺣﺘﻰ ﺗﺄﻣّﻠ= 5166;ﺕﻋﺮﻓﺎﻧﻰ ﺍﻭﻟﻴﺎﻯ اﻟﻬ= 5264;' ﺩﺭ ﺧﻠﺎﻝ ﻧﻘﻞ<= /span> </spa= n>ﻫﺮ ﺁﻧﭽﻪ ﺑA= 262;ﺩﻩ ﻭﻫﺴﺖ ﺧﻮﺩ ﻧﻴ&= #65200; ﻧﻈﺮﻯ ﺑﺪﻫﻴﻢ.&= #65261;ﺍﺯ ﻋﻘﻞ ﻭ ﺗﺠﺮﺑﻪ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﮐﻤﻚ ﮔﺮ&= #65235;ﺘﻪﺷﻮﺩ. ﮐﻪ ﻫﻤﻪ ﺍﻧﺴﺎ&= #65255;ﻬﺎ ﺑﺴﻴﺎﺭ ﺍﺯ ﺁﻧ&= #64381;ﻪ ﻣﻴﻔﻬﻤﻨﺪ ﻭﻣ&#= 65268;ﮕﻮﻳﻨﺪ ﻭ ﻣﻰ ﺑﻴﻨﻨﺪ ﻭ= ﻣﻰ ﺷﻨﻮﻧﺪ'ﻣﻴﺘﻮ&#= 65165;ﻧﻨﺪ ﺍﺣﺘﻤﺎﻟﺎ ﺩﺭ&#= 65183;ﺎﺗﻰ ﺭﺍ ﻣﻮﻓﻖ ﮔﺮﺩ&= #65255;ﺪ . ﭘس ﻣﺎ ﻧﻴﺰ ﭼﻮ= ;ﻥ ﻣﺤﻘﻘﻴﻦ ﺍﻧﺸ&#= 64405;ﺎﻫﻰ' ﺗﺰ ﻧﻮﻳﺴﻰ ﻭ ﻣ= ﺪﺭﻙ ﺁﻭﺭﻯ ﮐﺎﻓﻰ'ﻧ&= #65252;ﻰ ﺗﻮﺍﻧﻴﻢ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﻴﻢ.ﻭﻣﺴؤ= 5247;ﻴّﺖ ﺧﻮﺍﻧﻨﺪﻩ ﻭﻣ&#= 65176;ﻔﮑّﺮ ﺷﺎﻳﺴﺘﻪﺍﺳﺖ.&#= 64400;ﻪ ﺑﺎﻳﺪ ﮐﻤﻚ ﺑﺨ&= #65262;ﺩ ﻭﺳﭙس ﺑﺎﻣثا = 4; اﻳﻦ ﻧﻮﻳﺴﻨﺪ= 5257; ﮐﻨﺪ' ﮐﻪ ﺗﻌﻠﻴ= ﻤﺎﺕ ﻭﺗﮑﻤﻴﻠﺎﺕ ﻭ &= #65175;ﻮﺿﻴﺤﺎﺕ ﻭ ﺍﺿﺎﻓﺎﺗﻰ'ﮐ&= #65258; ﺑﺮﺍﻳﺸﺎﻥ ﻣﻴ&#= 65204;ّﺮ ﺍﺳﺖ ﺍﺿﺎﻓﻪ ﻧ&= #65252;ﺎﻳﻨﺪ.ﺣﺪّ ﺃﻗﻞ ﺩﺭ ﻧﺴﺨﻪ = ﺧﻮﺩﺷﺎﻥ ﺪﺭﺍﻳﻦ ﻣﻘﺎﻟ&#= 65258; ﻭ ﺍﻣثاﻝ ﺁﻥ'ﺍ&#= 65199; ﻣﻄﺎﻟﺐ ﻋﺮﻓﺎ&#= 65255;ﻰ ﻭﻳﺎﻋﻠﻤﻰ ﻭ ﻓ&= #65248;ﺴﻔﻰ ﺍﺿﺎﻓﻪﮐﻨﻢ.ﻭ</= span> </spa= n>ﺑﺮﺣﺴﺐ ﻳﺎʋ= 93;ﺩﺍﺷﺘﻬﺎﻯ ﻗﺒﻠﻰ'ﺣﺪّ ﺃﻗ&#= 65246; ﺑﻴﺴﺖ ﻭ ﭘﻨﺞ ﺳ= ﺎﻝ ﭘﻴﺶ ﺧﻮﺩ ﺍﻳﻦ = ﻣﻘﺎﻟﻪ ﺭﺍ ﺗﻨﻈﻴم کر= 83;ﻢ. ﺍﻣﻴﺪ ﺍﺳﺖ ﻭﻟ&= #65262; ﺗﺎ ﺣﺪﻭﺩﻯ اﺻ&#= 65262;ﻝ ﺍﺳﮑﻮﻟﺎﺳﺘﻴ= 5242; ﻭأﮐﺎﺩﻣﻴﻚ ﻋ= 5252;ﻞ ﮐﺮﺩﻩ ﺑﺎﺷﻢ. ﮐ= ﻪ ﺩﺭ ﻭﺍﻗﻊ ﺍﺯ ﺗ= ﻮﺍﻥ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257; ﺑﻴﺮﻭﻥ ﺍﺳﺖ.ﺑ&= #65192;ﺼﻮﺹ ﮐﺴﻰ ﮐﻪ ﺑﺠﺎﻯ = ﻳﮑﻰ ﺩﻭ ﺭﺷﺘﻪ ﺑﺨﺼ&= #65262;ﺹ ﺩﺭ ﻣﻄﺎﻟﻌﺎﺕ&#= 65261; ﺗﺄﻟﻴﻔﺎﺕ'ﺑﺨ&#= 65262;ﺍﻫﺪ ﺍﺯ ﭼﻨﺪ ﺩﻩ ﺭﺷ= ﺘﻪ ﻋﻠﻤﻰ ﺳﺮ ﺩﺭ ﺑ= ﻴﺎﻭﺭﺩ.ﮐﻪ ﻫﻤﻴﺸﻪ ﺍﺯ ﻫﺸ&= #65176;ﺎﺩ ﻭ ﺃﻧﺪﻯ ﺭﺷﺘﻪ = ﻋﻠﻤﻰ ﺻﺤﺒﺖ ﻣﻴﮑﻨﻴ&#= 65250;.ﮐﻪ ﭼﻮﻥ ﺗﮑﻤﻴﻞ ﺗ&= #65212;ﻮﺭﺍﺕ ﺧﻮﺩ ﺍﺯ ﺍﻣﻮﺭ = ﻋﺮﻓﺎﻧﻰ ﻣﻄﺎﻟﻌﻪ ﺩﻗﻴ&#= 65238; ﮐﺮﺩﻩﺍﻡ'ﻭ ﺗﻤ&= #65166;ﻡ ﻧﺘﺎﻳﺞ ﺁﻧﻬﺎ &= #65197;ﺍ ﺩﺭ ﻣﺒﺎﺣث ﻣﻄ&#= 65198;ﻭﺣﻪ ﺧﻮﺩ'ﺩﺭ ﺗﻔﺴﻴ&= #65198;ﺍﺕ ﺳﻠﻮﮐﻰ ﻭ ﻋﺮﻓ&= #65166;ﻧی ﺨﻮﻳﺶ ﻣﻴﺂﻭﺭ&#= 65249;.ﮐﻪ ﺍﻣﻴﺪﻭﺍﺭﻡ ﺧ&#= 65194;ﺍﻭﻧﺪ ﻭ ﺃﻫﻞ ﻓﻦ ﺩﺭﻫ= ﺮ ﺭﺷﺘﻪ'ﺑﺨﺼﻮﺹ &= #65259;ﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺍﺯ ﺧﻮ&= #65165;ﻧﻨﺪﮔﺎﻥ ﻭ ﺷﻨﻮﻧﺪﮔﺎﻥ &= #65165;ﻳﻦ ﺗﺤﻘﻴﻘﺎﺕ ﻋﺮ&#= 65235;ﺎﻧﻰ'ﺗﺄﻳﻴﺪ ﻭ ﻳﺎﺭﻯ ﺑﺮﺍﻯ = ﺗﮑﻤﻴﻞ ﺩﺭﺁﻳﻨﺪﻩ ﺑﮕ&#= 65268;ﺮﻳﻢ. </= span> ﻣﻮʌ= 15;ﻮﻉ ﻣﻬﻤّﻰ ﮐﻪ ﺑﺪ&#= 65165;ﻥ ﺭﺳﻴﺪﻡ'ﻭ ﺩﺭ ﺑ= ﺎﺭﻩ ﻫﻨﺮ ﺑﺨﺼﻮﺹ ﻣ&= #65268;ﺨﻮﺍﻫﻢ ﻣﻄﺮح کنم ﺍﻳʌ= 54; ﺍﺳﺖ ﮐﻪ ﮐﺴﺎﻧﻰ ﭼﻮ&= #65253; ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257;'ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ ﻧﻴﺴ&#= 65176;ﻨﺪ ﻭﻣﻴﺨﻮﺍﻫﻨﺪ' &= #65165;ﺯ ﻫﻨﺮﺻﺤﺒﺖ ﮐﻨ&#= 65256;ﺪ.ﻳﻌﻨﻰ ﻫﻨﺮ ﺭﺍ ﺍﺯ ﺩﻳ= ﺪﮔﺎﻩ ﻫﻨﺮﻯ ﺍﻧﺠﺎﻡ &= #65255;ﻤﻴﺪﻫﻨﺪ.ﮐﻪ ﻣﻦ ﻧﻴﺰ ﻣﺪﻋﻰ = ﺁﻥ ﻧﻴﺴﺘﻢ.ﻭﻟﻰ ﺍ&= #65199; ﺩﻳﺪ ﺷﺨﺼﻰ ﻭ ﺳ= ﻄﺢ ﻋﻘﻠﻰ ﻭﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ'ﻫﺮﮐﺴﻰ ﺩﺭ ﺑﺎﺭﻩ ﻫﻨﺮ = ﻓﻬﻤی ﺪﺍﺭﺩ. ﻭﻳﺎ ﺍﻃ= ﻠﺎﻋﺎﺗﻰ ﺟﻤﻊ ﺁﻭﺭﻯ ﻣﻴ&= #64401;ﻨﺪ.ﻭ ﻳﺎ ﺑﺨﻮﺍﻫﺪ ﺑ&= #65256;ﻮﺷﺘﻪﺍﻯ ﺩﺭ ﺑﺎﺭﻩ ﻫﻨﺮ = ﺑﭙﺮﺩﺍﺯﺩ' ﻭ ﻗﺒﻠﺎ ﺧﻮﺩﺭ&= #65165; ﺑﻰ ﻧﺼﻴﺐ ﺍﺯ ﺍ= ﻳﻦ ﺍﻋﺘﻘﺎﺩﺍﺕ ﺗ&#= 65192;ﺼﺼﻰ'ﻭ ﺍﺻﻄﻠﺎﺣﺎ ﺗﺨ&#= 65212;ﺺ ﻫﺎﻯ ﻋﻠﻤﻰ ﻣﻌ&= #65166;ﻑ ﻧﮑﻨﺪ. ﺗﺮﺩﻳﺪ&= #65263; ﻧﻴﺴﺖ ﮐﻪ ﻧﻮﻉ = ﺩﺭﻙ ﻫﻨﺮﻯ'ﻳﺎ ﺑﻴﺎ&= #65255;ﺎﺕ ﻫﻨﺮﻯ' ﺑﺸﺄﻥﻭ&= #65251;ﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65169;ﺴﺘﮕﻰ ﺩﺍﺭﺩ. ﻫﻤﺎﻥ ﮐ= ﻤﺎﻟﺎﺕ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ' ﺑﺨﺼﻮﺹ ﺍﺯ ﺗﻮ&= #65247;ﺪ ﺑﺸﺮﻯ ﭙﻴﺸﻴﻦ'&= #64400;ﻪ ﺻﺪﻫﺎ ﺑﺎﺭ ﺭﻭ&= #65185; ﺍﻧﺴﺎﻥ'ﺩﺭ ﻓﺼ&= #65262;ﻝ ﻣﺘﻔﺎﻭﺕ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺑﺠﻬﺎﻥ ﺁﻣﺪﻩ &= #65259;ﺮ ﺑﺎﺭ ﺑﺎ ﮐﺮﺍﻣ&= #65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮ &#= 65175;ﺎ ﺑﺴﺮﺣﺪّ ﺩﺭﻙ &#= 65251;ﺴؤﻟﺎﻧﻪ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ'= ﺑﺮﺍﻯ ﺗﮑﺎﻣﻠﺎﺕ ﻧﻴ&#= 65252;ﻪ ﺍﺭﺍﺩﻯ ﺳﻠﻮﻙ &= #65227;ﻤﻠﻰ ﺑﻨﻤﺎﻳﺪ.ﮐﻪ ﻗ&= #65170;ﻠﺎ (ﺗﮑﺎﻣﻠﺎﺕ ﺗﻤ&= #65166;ﻣﺎ ﻃﺒﻴﻌﻰ)'ﭼﻮﻥ ﺍ= ﮔﺮ ﺣﻴﻮﺍﻧﺎﺕ ﺑﻮ&#= 65193;ﻩ ﺍﺳﺖ.ﻣﺎﻧﻨﺪ ﺗ&= #65184;ﺮﺑﻪ ﻫﺎﻯ ﺧﻄﺎ ﻭ ﭘﺎ= ﺩﺍﺵ ﻳﺎ ﻣﺠﺎﺯﺍﺕ'ﮐ&= #65258; ﺑﻬﺘﺮﻳﻦ ﻭ ﺳﺎ&= #65193;ﻩ ﺗﺮﻳﻦ ﺭﺍﻩ ﺧﻮ&= #65193; ﺁﻣﻮﺯﻯ ﺍﺳﺖ.ﻭ&= #65247;ﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻣﻨﺎﺳﺐ ﺍﻧﺴﺎ&#= 65253; ﺩﺭ ﻓﺼﻮﻝ ﺁﺧﺮ = ﻧﻮﻉ </spa= n>ﺑﺸﺮﻯ' ﺗﺠﺮA= 169;ﻪ ﻭ ﺗﮑﺎﻣﻞ ﺭﺍ (ﻧ= ;ﻴﻤﻪ ﺍﺭﺍﺩﻯ) ﻣﻴﮕﻮ&= #65163;ﻴﻢ.ﭼﻮﻥ ﺳﺎﻟﻚ ﺗﻨﻬﺎ ﮐ&= #65166;ﺭﻯ ﮐﻪ ﻣﻴﮑﻨﺪ'ﻭ ﺍ= ﺯ ﭘﻴﺶ ﺧﻮﺩ ﺩﺍﺭ&= #65193;'ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﮐﺎﺭﻯ&= #65255;ﮑﺮﺩﻩ ﺑﺎﺷﺪ.ﺗﺎ ﺩﻭﭼ&= #65166;ﺭ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨ&= #65236;ﻰ ﺁﻥ ﺍﻋﻤﺎﻝ ﺍﺯ = ﻧﻈﺮ ﺍﻟﻬﻰ ﻧﺒﻮﺩﻩ &= #65169;ﺎﺷﺪ ﻭ ﻫﺮﭼﻪ ﺳﺎﻟﻚ = ﺍﻟﻬﻰ ﻫﻤﺎﻥ ﺍﺟﺮﺍﻯ &= #65193;ﺳﺘﻮﺭﺍﺕ ﭘﻴﺮﺍﻟﻬﻰ ﺑﻤ&#= 65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭ&#= 65193;. ﮔﻮﺋﻰ ﺧﺪﺍﻭﻧ&#= 65194; ﻣﺨﺼﻮص ﺑﺮﺍﻯ= 5204;ﺎﻟﻚ ﺩﺭ ﭘﻴﻤﺎﻥ'ﺑﺎ = ﭼﻨﺎﻥ ﻭﻟیّ اﻟﻬﻰ ﻣA= 240;ﺮﺭ ﮐﺮﺩﻩ ﺍﺳﺖ.ﻭ ﺳ= ﺎﻟک ﻨﻴﺰ ﺍﺯ ﺧﻮﺩ ﺍ= ﺿﺎﻓﻪﺍﻯ ﻤﻴﮑﻨﺪ.ﻣﮕﺮ ﺑ&= #65166; ﺍﺟﺎﺯﻩ'ﻭ ﺩﺭ ﺣ= ﺪﻭﺩ ﻫﺮ ﻣﻮﺭﺩ ﺍﺟﺎ&= #65199;ﻩ ﺍﺯ ﭘﻴﺮ ﮐﺎﻣﻞ = ﺍﻟﻬﻰ. ﻭﻟﻰ ﺍﺣﺘﻤﺎﻟ&#= 65166; ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ'ﮐﻪ ﺍﺯ = 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺩﺭ = ﺟﻬﺎﻥﺸﺮﻭﻉ ﻣﻴﺸﻮﺩ'ﺑﺠﺎﻯ &= #65191;ﻮﻳﺸﺘﻦ ﺩﺍﺭﻯﺪﺭ ﺳﻠﻮ&#= 65241; ﺑﺸﺮﻯ'ﺗﮑﺎﻣﻞ &= #65165;ﺭﺍﺩﻯ ﺗﺮﻯ ﺩﺍﺷﺘﻪ ﺑ&= #65166;ﺷﻨﺪ.ﮐﻪ ﺣﺘﻰ ﺗﺼﻮﺭ ﺁﻥ'= ﻭ ﺣﺪﻭﺩ ﺍﺧﺘﻴﺎ&#= 65197;ﺍﺕ ﺭﺍ ﻧﺪﺍﺭﻳﻢ.ﻭ = ﻫﺮﭼﻪ ﺍﻧﻮﺍﻉ ﺑﺎﻟﺎ&#= 65175;ﺮ ﻭ ﺑﺨﺪﺍﻭﻧﺪ ﻣ&= #65220;ﻠﻖ ﺍﻟﻠﻪ'ﭘس ﺍﺯ ﺑ&= #65264; ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﺑﺸﺮﻯ'ﻭ ﺑﻰ ﻧﻬ= ﺎﻳﺖ ﺗﺠﻠّﻴﺎﺕ ﺷﻬ= 5262;ﺩﻯ'ﻭ ﺁﺯﻣﺎﻳﺸﺎﺕ ﺍ&#= 65247;ﻬﻰ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕﺑ&= #65208;ﺮﻯ'ﺟﻨﺒﻪﺍﺭ= 5165;ﺩﻯ اﻧﺴﺎﻧﻬﺎﻯ ﻓ= 5262;ق ﺒﺸﺮﻯ ﻧﻴﺰﺑﻴ&#= 65208;ﺘﺮ ﻣﻴﮕﺮﺩﺩ.ﺯﻳﺮ&#= 65165; ﻋﻘﻞ ﺑﻴﺸﺘﺮ ﻭ = ﺍﺭﺍﺩﻩ ﻭﻋﺸﻖ ﻭ ﺻﺒﻮﺭ&= #65263;'ﻭ ﺩﻳﮕﺮ ﺷﺮﺍﻳﻂ &= #65247;ﺎﺯﻡ ﺑﺮﺍﻯ ﺩﺭﻙ ﺑﻬ&= #65176;ﺮ ﻭﺑﺎﻟﺎﺗﺮ ﺭﺍ &= #65193;ﺍﺭﻧﺪ. ﮐﻪ ﻣﻴﮕﻮﺋﻴﻢ' = ﺗﻨﻬﺎ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺁﻳﻨﺪﻩ'ﺍﻓﺮﺍ&#= 65193;ﺭﺟﻌﺖ ﮐﺮﺩﻩﺑﺂﻥ ﻧﻮ&#= 65225; ﻫﻤﻴﻦ ﮐﺎﻣﻠﺎ&#= 65253; ﻧﻬﺎﺋﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐ&= #65258; ﺭﺟﻌﺖ ﺑﻬﺸﺘﻰ &= #65235;ﻮﻕ ﺑﺸﺮﻯ می ﻨﻤﺎ= 5267;ﻨﺪ ﻭﻫﺰﺍﺭﺍﻥ ﺑﺮ&#= 65165;ﺑﺮ ﻋﻘل ﻨﻮﻉ ﺑﺸﺮ&#= 65263; ﮐﻨﻮنی ﺮﺍﺩﺍA= 197;ﻧﺪ'ﻭﺑﮑﻤﺎﻝ ﻧﻬﺎئی ﻤﻴﺴّž= 5; ﺧﻮﺩ ﺧﻮﺍﻫﻨﺪﺭﺳﻴ= 5194;.ﻫﻤﺎﻥ گوﻧﻪ ﮐﻪ ﻧﻮﻉ &#= 65169;ﺸﺮﻯ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﻣﻴﻤ&= #65262;ﻥ ﺭﺍ ﺩﺍﺭﺩ'ﮐﻪ ﻣ= ﻴﻤﻮﻥ ﺩﺭ ﺻﺪ ﻣﺘﺮﻯ ﺟ= ﻨﮕل اﺳﺖ' ﻭﺍﻧﺴﺎﻥ &= #65193;ﺭ ﻓﻀﺎ ﻭ ﮐﺮﺍﺕ ﺩ= ﻳﮕﺮ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﺩﺍ= ﺭﺩ. <o:p></o:p> ﭘس ﺑﻴﻨ= ﺶ ﻫﺮ ﺍﻧﺴﺎﻥ ﺩﺭ = ﺍﻣﻮﺭ ﻋﺮﻓﺎﻧﻰ ﻭ ﻣﻔ&= #65166;ﻫﻴﻢ ﺳﺒﮋﮐﺘﻴﻮ ﻏﻴ&#= 65198; ﻣﻠﻤﻮس ﭼﻮﻥ ﻫ&#= 65256;ﺮ ﻭﻋﺸﻖ ﻭﻋﻘﻞ ﻭ = ﻏﻴﺮﻩ' ﻫﻢ ﻧﻮﻳﺴﻨﺪﻩ &= #65261;ﮔﻮﻳﻨﺪﻩ'ﻭﻫ= 5250; ﺷﻨﻮﻧﺪﻩ ﻭ ﺧﻮ&= #65165;ﻧﻨﺪﻩ ﺁﻧﻬﺎ' <sp= an lang=3DAR-SA>ﺑﺮﺣﺴﺐ ﺑﻴʌ= 56;ﺶ ﻭ ﻃﺮﺯ ﺩﻳﺪﺷﺎ&= #65253; ﺍﺣﺘﻤﺎﻟﺎ ﻣﻔ&#= 65268;ﺪ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﮐ&= #65258; ﻳﮑﻰ ﻣﻮ ﻣﻴﺒﻴ&= #65256;ﺪ ﻭﻳﮑﻰ ﭘﻴﭽﺶ ﻣ&= #65262;' ﺩﻳﮕﺮﻯ ﻋﺎﻗﺒ&#= 65174; ﺍﻳﻦ ﻣﻮ ﻭ ﭘﻴﭽ= ﺶ ﻭ ﺯﻳﺒﺎﺋﻴﻬﺎ&#= 65263; ﺍﻳﻦ ﮔﻴﺴﻮﺍﻥ &= #65261; ﺣﺘﻰ ﺻﺎﺣﺐ ﺁﻧ&= #65198;ﺍ ﻣﻴﺒﻴﻨﺪ ﮐﻪ ﭘ&= #1587; ﺍﺯ ﻣﺮﮒ'ﭼﮕﻮﻧ&= #65258; ﺧﻮﺍﻫﺪ ﺷﺪ.(ﻫﻨ= ﺮ) ﺑﻴﺎﻥ ﮐﻴﻔﻴّ= 5174; ﺗﮑﻨﻴﮑﻰ'ﻳﺎ ﮐ&= #65252;ﻴّﺖ ﻋﺎﺷﻘﺎﻧﻪ ﻫﻨ&#= 65198;ﻯ'ﭼﻪ ﺭﺳﺪ ﺑﻤﺘﺨﺼﺼ&#= 65268;ﻦ ﻫﺮ= ﻓﻨّﻰ= 'ﺟﺰ ﻓﻬﻢ ﮐﻴﻔﻰ ﻭ ﺑ= ﻴﺎﻥ ﮐﻴﻔﻰ ﺩﺭ ﺍﺑﺮ&= #65165;ﺯ ﻫﻨﺮ ﺧﻮﺩ'ﺩﺭ ﺗ= ﺮﺳﻴﻢ ﻳﻚ ﺗﺎﺑﻠﻮ ﻳﺎ = ﺗﻨﻈﻴﻢ ﻳﻚ ﺁﻫﻨﮓ ﻭ ﻳﺎ= ﻣﺠﺴﻤﻪ ﺳﺎﺯ ﻭ ﺷﺎﻋﺮﻏ&= #65200;ﻟﺴﺮﺍ </spa= n>ﻭ ﻏﻴﺮﻩ'ﺑﻄA= 262;ﺭ ﮐﻴﻔﻰ ﻭﻣﻌﻨﻮ&#= 65263; ﺑﻴﺎﻥ ﻣﻴﮑﻨﻨ&#= 65194;.ﻭﻧﻪﻣﺎﺩﻯ ﻭﻣﻨﻄﻘﻰ ﻋﻠﻤ&#= 65264;' ﻭﺗﺠﺮﺑﻪ ﻫﺎﻯ &= #65235;ﻴﺰﻳﮑﻰ.ﻭ ﺩﺭ ﮐﻴﻔﻴّﺖ ﻫ&#= 65166; ﺍﺳﺖ'ﮐﻪ ﺳﻄﻮﺡ = ﻓﺮﺍﻭﺍﻥ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﻣ&= #65240;ﺎﻡ ﺗﮑﺎﻣﻞ ﺫﻫﻨﻰ &= #65261;ﻋﻘﻠﻰ ﻭ ﺭﻭﺍﻧﻰ ﺧ= ﻮﺩ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ. = ﻭﺍﺯﺩﻳﺎﺩ ﺍﻳﻦ ﺳﻄﺢ ﻓﻬﻢ = ﺩﺭﻫﻨﺮﻫﺎ 'ﭼﻪ ﺭﺳﺪ ﺑﺘﻤﺎ= ﻡ ﻣﻔﺎﻫﻴﻢ ﺫﻫﻨ&#= 65264; ﻋﺮﻓﺎﻧﻰ'ﮐﻪ ﺟ&= #65256;ﺒﻪ ﻣﻴﻨﻮﻯ ﻭ ﺍﻟﻬ&= #65264; ﺁﻥ'ﻫﻤﻴﺸﻪ ﺑﺮ&= #65175;ﺮ ﺍﺯ ﺟﻨﺒﻪ ﻫﺎﻯ = ﺫﻫﻨﻰ ﺑﻴﺸﺘﺮ ﻋﻤﻮﻣ&#= 65268;ّﺖ ﺩﺍﺭﺩ . </= span> ﻫﻨʋ= 98;ﻣﻨﺪ ﮐﻤﺘﺮ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ'ﮐﺘﻤﺎﻥ ﺍﻓﮑﺎﺭ ﺧﻮﺩﺭ&#= 65165; ﺑﻨﻤﺎﻳﺪ.ﺑﺨﺼ&#= 65262;ﺹ ﻭﻗﺘﻰ ﺷﺮﺍﻳﻂ &= #65203;ﻴﺎﺳﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ&= #65251;ﺬﻫﺒﻰ'ﺍﺟﺎﺯ= 5257; ﺑﻴﺎﻥ ﺁﺯﺍﺩ ﺑ&= #65260;ﻨﺮﻣﻨﺪ ﻣﻴﺪﻫﺪ &#= 65267;ﺎ ﺑﺰﺑﺎﻥ ﻭﺍﻓﮑ&#= 65166;ﺭﺧﻮﺩ ﻭﺍﺿﺢ ﺑﻴﺎﻥ ﮐ&= #65256;ﺪ.ﻭ ﻟﺬﺍ ﺩﺭ ﻳﻚ ﺭﺳ= ﻢ ﻧﻘﺎﺷﻰ ﻭ ﻳﺎ ﻳ= ﻚ ﺁﻫﻨﮓ ﻣﻮﺳﻴﻘ&#= 65264;'ﻭ ﻳﺎ ﻫﺮﺃثر ﻫﻨ= 5198;ﻯﺪﻳﮕﺮ'ﺑﻄﻮʋ= 97; ﺳﻤﺒﻮﻟﻴﻚ ﻣﻰ &= #64404;ﻨﺠﺎﻧﺪ.ﺁﻧﮕ= 5166;ﻩ ﻳﮑﻰ ﻣﻮ ﻣﻰ ﺑﻴ= ﻨﺪ'ﻭ ﻳﮑﻰ ﭘﻴﭽﺶ ﻣﻮ.= ﻋﺎﺷﻖ ﻫﻨﺮ وﺷﺎﻫﺪ ﺍ&#= 65251;ﻮﺭ ﻫﻨﺮﻯ'ﻧﻴﺰ ﻧﻤ&= #65264; ﺗﻮﺍﻧﻨﺪ ﮐﺘﻤ&#= 65166;ﻥ ﻃﻮﻟﺎﻧﻰ ﺩﺭ ﺁ&= #1579;اﺭ ﻫﻨﺮﻯ ﺩﺭ ﺍﺧﺘ&= #65268;ﺎﺭ ﺧﻮﺩ ﮐﻨﺪ.ﻭ ﺍﺯ= ﻣﺤﻞ ﺳﻄﺢ ﻋﻘﻞ ﻭ ﭘﺎ= ﮐﻰ ﺭﻭﺍﻥ ﺧﻮﺩ ﺍﺯ = ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫ= ﺎ ﻧﻈﺮﻯ ﻣﻴﺪﻫﺪ.&= #65261;ﻣﺎ ﺩﺭ ﺑﺮﺭﺳﻰ ﻫﺎ&= #65263; ﺧﻮﺩ' ﻫﻤﻴﺸﻪ ﺑ= ﺎ ﺍﻳﻦ ﺷﺮﺍﻳﻂ ﺫ&= #65165;ﺗﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺭ&= #65261;ﺑﺮﻭﻫﺴﺘﻴﻢ. ﭼﻪ ﺩﺭ ﮔﻔﺘﺎﺭ = ﻫﻨﺮﻯ'ﻭﻳﺎﺩﺭ ﺷﻨﻴﺪﻥ ﺍﺯ ﺁﻫ&= #65256;ﮕﻰ'ﻭ ﻳﺎ ﺗﮑﺮﺍﺭ ﺑﻴ&= #65166;ﻥ اﻣﻮﺭﻫﻨﺮﻯ ﺑ= 5198;ﺍﻯ ﺩﻳﮕﺮﺍﻥ. ﻫﻤﻪ = ﺍﻧﺴﺎﻧﻬﺎ ﺍﺣﺴﺎس ﻋﺼﺒﻰ &#= 65193;ﺍﺭﻧﺪ.ﻭﻟﻰ </spa= n>ﻫﻤﻪ ﺍﻧﺴﺎʌ= 55;ﻬﺎ ﺍﺣﺴﺎﺳﺎﺕﻋﺎ= 5219;ﻔﻰ ﻋﻤﻴﻖ ﻭ ﺍﻧﺴﺎ&= #65255;ﻰ ﭼﻪ ﺭﺳﺪ ﺑﻌﻮﺍ&= #65219;ﻒ ﺍﻟﻬﻰ ﺭﺍ ﻧﺪﺍ&= #65197;ﻧﺪ. ﮔﺮﭼﻪ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﻭﺳﺎﻟﮑ&#= 65166;ﻥ </spa= n>ﺒﺘﻌﺪﺍﺩ ﻭʌ= 47;ﺎﻳﺘﻬﺎﻯ ﺳﻠﻮﻙ ﺷﺸﮕﺎﻧ&#= 65258;'ﺑﺪﺭﺟﺎﺗﻰ ﻣﺘﻔﺎﻭﺕ'ﺍﻳﻦ &= #65165;ﺣﺴﺎﺳﺎﺕ ﻋﺎﻃﻔﻰ ﺭﺍ ﺩﺍ&= #65197;ﻧﺪ.ﭘس ﺩﺭ ﺑﻴﺎﻥﻤﺘﻔ&#= 65166;ﻭﺕ ﺩﻭ ﺃثر ﻫﻨﺮﻯ'&#= 65175;ﺎ ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﻣ&= #65220;ﺎﻟﻌﻪ ﻭ ﺷﻬﻮﺩ'ﺫﺍﺗﻰ = ﻭ ﻫﻨﺮﻯ ﻧﻴﺰ ﻣﺘ&= #65236;ﺎﻭﺕ ﻫﺴﺘﻨﺪ &#= 65267;ﮑﻰ ﻫﻨﺮ ﮐﻮﻣﻴﺪﻯ &= #65193;ﻭﺳﺖ ﺩﺍﺭﺩ'ﻭﻳﮑﻰ ﻫ&= #65256;ﺮ ﭘﺮﻭﮊﻩ ﺷﺒﻴﻪ &= #65203;ﺎﺯﻯ ﺩﺭﺳﺘﻰ ﺍﺯ ﺳﻮ&= #64394;ﻩ ﻫﺎﻯ ﺣﻘﻴﺮ.ﺟﺎ&= #65263; ﮔﻔﺘﻨﻰ ﺍﺳﺖ'ﻭ&= #65239;ﺘﻰ ﮐﻪ ﺍﻧﺴﺎﻥ ﻣﻴ&= #65192;ﻮﺍﻫﺪ ﺑﻬﻨﺮ ﺑﭙﺮﺩﺍ&#= 65199;ﺩ ﻭﺑﺪﺍﻥ ﺑﺮﺳﺪ'&= #65261;ﻳﺎ ﺑﺪﺍﻥ ﺯﺑﺎﻥ ﻫ&= #65256;ﺮﻯ ﮔﻔﺘﮕﻮﻯ ﺯﺑﺎ&#= 65255;ﻰ ﻳﺎ ﻋﻤﻞ ﻫﻨﺮﻯ = ﮐﻨﺪ' ﺑﺎﻳﺪ ﺑﻄﻮﺭ ﮐ&= #65166;ﻣﻞ ﺑﺎ ﺧﺸﻮﻉ ﻭ ﭘﺎ= ﮐﻰ ﻧﻴّﺖ ﺩﺭ ﻣﺤﺮ&#= 65165;ﺏ ﻫﻨﺮ ﻧﺰﺩﻳﻚ ﻭ = ﺗﻌﺼّﺒﺎﺕ ﻋﻘﺪﻩﺍﻯ ﻧﺪﺍ&#= 65207;ﺖ . ﻭﻳﺎ ﺩﻭﺭ ﺍﺯ ᥳ= 3;ﻧﻬﺎ ﻣﻄﺎﻟﻌﻪ ﮐﻨﺪ. = ﻭﺷﻬﻮﺩ ﻧﻤﺎﻳﺪ. ﻭﻳﺎ ﺻ= ﺤﺒﺖﺍﺯ ﻫﺴﺘﻰ ﺑﻨﻤﺎﻳ&#= 65194;. </= span> ﺗﺴʌ= 48;ﻴﻢ ﺑﻬﻨﺮ'ﻫﻤﺎﻥ ﺗ&= #65204;ﻠﻴﻢ ﺑﺂﻟﻬﻪ ﻫﺎﻯ ﻣ&= #65240;ﺪّس اﺳﺖ. ﻭ(ﻣﻮﺯﻩ) ﻫ= ;ﺎﻯ ﻣﻘﺪّس ﻗﺪﻳﻢ = 5165;ﻟﺄﻳﺎﻡ ﻳﻮﻧﺎﻥ ﺍﺳﺖ'ﮐ&= #65258; موزیوم ﮔﻔﺘﻪ= ﻣﻴﺸﻮﺩ.ﻳﺎﻫﻤ&= #65166;ﻥ ﻧﺰﺩﻳﮑﻰ ﺑﺎ ﺍ&= #65187;ﺘﺮﺍﻡ ﺑﻬﻨﺮ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺳﺎﻟﮑﺎﻥ'ﺑﺎ ﺍ&= #65261;ﻟﻴﺎﻯ ﻫﻨﺮﻣﻨﺪ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.&= #64400;ﻪ </spa= n>ﺑﻘﻮﻝ ﻓﺮﺩʌ= 61;ﺳﻰ ﺑﺮﺣﺴﺐ ﺣﮑﻤﺖ &= #65227;ﺮﻓﺎﻧﻰ ﻗﺪﻳﻢ ﺗﺮﺍﻳﺮ&#= 65165;ﻧﻰ ﻫﻨﺮ ﻧﺰﺩ ﺍﻳﺮ&= #65165;ﻧﻴﺎﻥ ﺍﺳﺖ ﻭ ﺑس . ﻳﻌﻨ= ;ﻰ ﻫﻨﺮ ﺳﻠﻮﮐﻰ ﻭ&= #65197;ﺳﻴﺪﻥ ﺑﮑﻤﺎﻟﺎﺕ ﻋﻘ&#= 65248;ﻰ'ﻭ ﻧﺎﺩﻳﺪﻩ ﻭ ﻧﻴ&= #65166;ﻣﺪﻩ ﻭ ﺍﻟﻬﻰ'ﻳﺎﻫﻤ&= #65166;ﻥ ﺳﻤﺒﻮﻟﻬﺎﻯ ﻫ&#= 65236;ﺖ ﻫﺰﺍﺭﺳﺎﻝ ﻧﻴ&#= 65166;ﻣﺪﻩ'ﮐﻪ ﺍﻣﺮﻭﺯ ﮐﺴﻰ ﻣ&= #65262;ﻓﻖ ﺷﻬﻮﺩﻯ ﺭؤﻳﺎ= 5163;ی ﺁﻧﻬﺎ ﮔﺮﺩﺩ.ﻭ&= #65165;ﻳﻥ هنر ﺑﺮﺗﺮﻯ ﻤA= 268;ﺒﺎﺷﺪ.ﻭ ﮔﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65227;ﺎﺭﻑ ﺩﺍﺷﺘﻪ ﻭ</s= pan> &#= 65193;ﺍﺭﻧﺪ.ﺑﺎﺯ ﺑﻤﻔﻬﻮﻡ ﺳﻠﻮ&#= 65241; ﻭﻋﺮﻓﺎﻥ' ﮐﻠﻤ&= #65166;ﺕ ﻓﺮﺩﻭﺳﻰ ﻭﺣﺘ&#= 65264; ﻣﻠّﺎﻯ ﺭﻭﻣﻰ &#= 65261;ﺣﺎﻓﻆ ﻭ ﺳﻌﺪﻯ ﻭ ﻋﻄّ&= #65166;ﺭ'ﻭﭼﻨﺪ ﻫﺰﺍﺭ ﺃثر ﺷﻌ= 5198;ﻯ ﻭ ﺃﺩﺑﻰ'ﮐﻪ ﺍﺯ= ﻋﺮﻓﺎﻯ ﺍﻳﺮﺍﻧﻰ ﺑﺠﺎ&#= 65263; ﻣﺎﻧﺪﻩ'ﺳﺮﺍﺳ&#= 65198; ﺑﺎﻳﺪ ﺑﺮﺩﺍﺷ&#= 65174; ﺳﻠﻮﮐﻰ ﺷﻮﺩ. ﻫ= ﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﺑﺎﻳﺪ = ﺗﻤﺎﻡ ﻗﺮﺁﻥ ﻭ ﺍﻧﺠﻴ&= #65246; ﻭﺗﻮﺭﺍﺕ ﻭﺩﻳ&#= 64405;ﺮ کتب ﻣﻘﺪّس ﻣ᥺= 8;ﺮﻭﻑ ﺑﺂﺳﻤﺎﻧﻰ' ﻭﺣ&= #65176;ﻰ ﺗﻤﺎﻡ ﺍﺣﺎﺩﻳ&#= 1579; ﭼﻨﺪ ﺻﺪ ﻫﺰﺍﺭ = ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭﺍﻭﻟﻴﺎﻯ اﻟ= 5260;ﻰ ﺭﺍ' ﺗﻨﻬﺎ ﺩﺭﻣ= ﺮﺍﺗﺐ ﺳﻠﻮک ﺪﺍﻧﺴﺖ.&#= 64400;ﺎﺭﻯ ﮐﻪ ﺍﻳﻦ ﻧﻮﻳﺴ&= #65256;ﺪﻩ ﺩﺭ ﺗﻔﺴﻴﺮﺍﺕ &= #65203;ﻠﻮﮐﻰ ﺧﻮﺩ'ﺩﻭﺑﺎﺭ ﺍ&= #65199; ﻗﺮﺁﻥ'ﻭﭼﻨﺪ ﻫ&= #65200;ﺍﺭ ﺣﺪﻳث ﭘﻴﺎﻣﺒ= 5198;'ﻭ ﻳﺎ ﺗﻤﺎﻡ ﻏﺰﻟ&= #65268;ّﺎﺕ ﺣﺎﻓﻆ ﺭﺍﺑﻌﻨ&#= 65262;ﺍﻥ ﻧﻤﻮﻧﻪ' ﺑﺮﺩﺍ&= #65207;ﺖ ﺳﻠﻮﻙ ﺳﻄﺢ ﻋﻘ&= #65246; ﺧﻮﺩ ﺑﻴﺎﻥ ﺩﺍ&= #65207;ﺘﻪﺍﻡ. ﮔﺮﭼﻪ ﺑﻴﺎﻧﺎ&#= 65173; ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻧ&= #65268;ﺰ ﻣﻄﺮﺡ ﮐﺮﺩﻩﺍ&#= 65249; . ﻣﻴﺘﻮﺍﻥ ﺟﻨﺒ= ﻪ ﻫﺎﻯ ﻣﺘﻔﺎﻭﺕ&#= 65259;ﻨﺮﺭﺍ ﺍﺯ ﺩﻳﺪ ﻋﻘﻞ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﻃﺒﻘﻪ ﺑ&= #65256;ﺪﻯ ﮐﺮﺩ.ﮐﻪ ﻫﻨﺮ ﻫ= ﻔﺘﻢ ﺳﻴﻨﻤﺎ ﻭ ﻳﺎ ﺩ= ﻳﮕﺮ ﻫﻨﺮﻫﺎ' ﺭﺩﻳﻔ&= #65264; ﺑﻤﻘﺎﻣﺎﺕ ﻫﻨ&#= 65198;ﻯ ﺑﺪﻫﻴﻢ'ﮐﻪ ﺑﻴ&= #65208;ﺘﺮ ﺗﻨﻮﻉ ﺩﺍﺭﻧﺪ' = ﺗﺎ ﺩﺭﺟﺎﺕ ﻣﺘﻌﺎ&#= 65247;ﻰ ﻧﺴﺒﺖ ﺑﻬﻢ.ﻭﻟ&= #65264; ﻣﺪﻋﻰ ﻫﺴﺘﻢ'ﮐ&= #65258; ﻫﻨﺮ ﺍﻭﻝ ﻭﺁﺧ&= #65198; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﺳﺖ. ﻫﻤﺎﻥ ﻣﺤ= ﺼﻮﻝ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﮐﻪ ﻫﻤﺮﺍﻩ ﮐﻤﺎﻟ&#= 65264; ﻣﻮﺯﻳﻚ ﻋﻘﻠﻰ &= #65261; ﭘﺎﮐﻰ ﺭﻭﺍﻥ ﻭ&= #65255;ﻔﻊ ﻭ ﺧﻴﺮ ﻣﺮﺩﻡ ﻣ= ﻄﺮﺡ ﺷﺪﻩ ﻭ ﻣﻴﺸﻮﺩ = ﺣﺘﻰ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﻋ&= #65240;ﺪﻩ ﺩﺍﺭ ﺭﻭﺍﻥ'ﻫﻨ&= #65198; ﺭﺍ ﻣﻄﺎﻟﻊ ﮐﻨ&= #65194;'ﻭ ﺑﺮﺩﺍﺷﺖ ﻣﺎﺩ&#= 65263;'ﻭ ﻣﺮﺑﻮﻁ ﺑﻤﺸﮑ&#= 65246; ﺭﻭﺍﻥ ﺧﻮﺩ ﺑﺮ&= #65193;ﺍﺷﺖ ﻧﻤﺎﻳﺪ. ﺑﺎﺯ ﺍ= ﮔﺮ ﺑﻤﻘﺼﻮﺩ ﮔﻮﻳ&#= 65206; ﻭﻧﻮﻳﺴﻨﺪﻩ ﻋ&#= 65198;ﻓﺎﻧﻰ ﻧﺮﺳﺪ'ﺑﺎﺯ ﺑﺪ&= #65261;ﻥ ﻧﺼﻴﺐ ﺍﺯ ﺑﻬﺮ&= #65257; ﻫﺎﻯ ﺍﺧﻠﺎﻗﻰ &= #65261;ﺗﺮﺑﻴﺘﻰ'ﻭﺣ= 5176;ﻰ ﻋﻠﻤﻰ ﻭ ﻓﻠﺴﻔ&= #65264; ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.<= /span> ﺍﻧﺘﻘﺎﺩ ʋ= 65;ﻓﻠﺎﻃﻮﻥ ﺍﺯ ﺗﻤﺎﺷﺎﭼﻴ&#= 65166;ﻥ ﻫﻨﺮ ﺍﺳﺖ ﮐﻪ ﻧ= ﻤﻰ ﺗﻮﺍﻧﻨﺪ ﺧﻮﺩ&#= 65197;ﺍﺩﺭ ﻧﻈﺮ'ﺗﺮﻗّﻰ ﺑ&#= 65184;ﻤﺎﻝ ﻣﻄﻠﻖ'ﻳﺎ ﺣﺪّ &= #65155;ﻗﻞ ﺑﺠﻤﺎﻝ ﺑﺮﺗﺮ &= #65169;ﺪﻫﻨﺪ. ﺯﻳﺮﺍ ﺩﺭﻙ ﺑﺎ = ﺟﻬﻞ ﺗﻨﻬﺎ ﺩﺭ ﻳﻚ ﺭ= ﻭﺍﻥ ﮐﻤﺘﺮ ﺁﻟﻮﺩﻩ'&= #65261;ﻳﺎ ﺑﻴﺸﺘﺮ ﺗﺰﮐﻴ&#= 65258; ﮐﺮﺩﻩ ﺳﻠﻮﮐﻰ'&= #65261; ﺗﻘﺮّﺏ ﺟﺴﺘﻪ &#= 65169;ﺨﺪﺍﻭﻧﺪ ﺩﺭﻣﺪﺍﺭﺝ ﻫﺮ&#= 64380;ﻪ ﺑﻴﺸﺘﺮﺍﺯ ﺗﺠ&#= 65248;ّﻴﺎﺕ ﺷﻬﻮﺩﻯ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺩﺍﺭﺩ.ﮔﻮﺋﻰ ﺍ&= #65255;ﺴﺎﻥ ﮐﻢ ﺳﻮﺍﺩﻯ ﻣﺘ&= #65256;ﻰ ﺭﺍ ﺑﺨﻮﺍﻧﺪ'ﻭ = ﻳﺎ ﺑﺎﺳﻮﺍﺩﺗﺮﻯ &#= 65259;ﻤﺎﻥ ﻣﺘﻦ ﺭﺍ'ﻭ ﻳﺎ ﺩ= ;ﺍﻧﺸﻤﻨﺪﻯ ﻫﻤﺎﻥ ﻣﺘﻦ ﺭﺍ = ﺑﺨﻮﺍﻧﺪ'ﺁﻧﮕ&#= 65166;ﻩ ﺑﻬﺮﻩ ﻣثبت ﻳA= 166; ﻣﻨﻔﻰ ﺍﺯﺯباA= 253; ﻣﺘﻨی ﺒﻴﻦ ﮐﺎ&#= 65251;ﻠﺎﻥ ﻧﻴﺰ ﻣﺘﻔﺎﻭﺕ&#= 65251;ﻴﺒﺎﺷﺪ. ﻭ ﺍﻳﺮﺍﺩ ﺍﻓﻠ&= #65166;ﻃﻮﻥ ﺩﺭ ﺍﻳﻦ ﺍﺳﺖ'ﮐ= ﻪ ﭼﺮﺍ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﻭ ﺗﺰﮐﻴﻪ ﻧﻔس &= #65255;ﻤﻰ ﮐﻨﻨﺪ'ﺗﺎ ﺑﺘﻮ&= #65165;ﻧﻨﺪ ﻋﻤﻴﻖ ﺗﺮ</s= pan> &#= 65169;ﺠﻤﺎﻝ ﻭﺯﻳﺒﺎﺋﻰ'ﮐﻪ &= #65193;ﺭ ﻫﻨﺮ ﺑﻴﺸﺘﺮ ﺑ&= #65256;ﺎﻇﺮﺍﻥ ﻣﻴﺮﺳﺪ' ﺍﻳﻨﺎ&= #65253; ﻧﻴﺰ ﺑﺮﺳﻨﺪ.ﺍ&= #64404;ﺮ ﮐﻪ ﻓﻌﻠﺎ ﻧﻤﻴ&= #65176;ﻮﺍﻥ ﺑﺠﻤﺎﻝ ﻣﻄﻠﻘ&#= 65198;ﺳﻴﺪ. ﮐﻪ ﺩﺭ ﺍﻣﮑﺎﻥ = ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭ ﺍﻭﺍﺧ&= #65198; ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺩﺭﻋﺮﺵ &= #65197;ﺣﻤﺎﻧﻰ' ﭼﻪ ﺭﺳﺪ ﺩﺭ ﻧﻮ= ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﺑﺒﻌﺪ'ﺗﺮﻗﻴﺎ&#= 65173; ﮐﺎﻣﻞ ﺭﻭﺣﻰ ﺁ&= #65255;ﺎﻥ'ﺍﻋﻤﺎﻕ ﺑﻴﺸﺘﺮﻯ ﺍﺯ ﻫ&= #65256;ﺮ ﻭ ﺯﻳﺒﺎﺋﻰ'ﭼﻪ = ﺩﺭ <= span lang=3DAR-SA>ﻗﻄﻌﺎﺕ ﺳﺎʋ= 91;ﺘﻪ ﺷﺪﻩ ﻫﻨﺮﻯ'ﻭﭼ&= #65258; ﺩﺭ ﺑﻴﺎﻧﺎﺕ ﺣ&= #64401;ﻴﻤﺎﻧﻪ'ﻭﻳﺎ ﺩﺭ ﺍﻓﮑﺎﺭ ﻋﻤ&= #65268;ﻖ ﺗﺮ ﺍﻟﻬﺎﻣﻰ ﻭ = ﺍﻟﻬﻰ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴ&#= 65194;. ﮐﻪ ﺣﺘﻰ ﮐﻤﺘﺮ = ﻣﻴﺘﻮﺍﻥ'ﻣﺎﻧ&#= 65256;ﺪ ﺁﻥ ﺳﻄﻮﺡ ﺑﺮﺗ&= #65198; ﺭﺍﺍﮐﻨﻮﻥ ﺩﺍ&#= 65207;ﺖ ﻭ ﺑﺮﺍﻯ ﻫﻤﻴﻦ = ﺍﺳﺖ'ﮐﻪ ﻣﺴﻴﺢ ﺧﺪﺍﻭﻧ&#= 65194; ﺭﺍ ﻫﻤﺎﻥ ﺠﻤﺎ&= #65245; ﻭﺯﻳﺒﺎﺋﻰ ﻣﻴ&#= 65194;ﺍﻧﺪ.ﻭﺣﺘﻰ ﻓﻴﻠﺴﻮﻓﺎﻥ ﺧ&#= 65194;ﺍ ﺭﺍ ﻫﻤﺎﻥ(ﻫﻨﺮ = ﺍﻭﻟﻴﻪ) ﻫﺴﺘﻰ ﻣﻴﺨﻮﺍ&#= 65255;ﻨﺪ'ﮐﻪ </spa= n>ﻧﻈﻢ ﺃﺑﺪﻯ A= 261;ﺗﮑﺎﻣﻞ ﻫﺴﺘﻰ ﻫﺎﻯ ﻣﺎ&= #65193;ﻯ ﻭﻣﻮﺟﻮﺩﺍﺕ ﺯ&#= 65255;ﺪﻩﭼﻮﻥ اﻧﺴﺎﻥﺮﺍ ﺑﻮ= 5183;ﻮﺩ ﺁﻭﺭﺩﻩ ﺍﺳﺖ.ﻭ&= #65267;ﺎﻣﺤﻤﺪ ﻣﻴﮕﻮﻳﺪ'ﺧﺪﺍ&#= 65261;ﻧﺪ ﺯﻳﺒﺎ ﺍﺳﺖ'ﻭﻫ&= #65198; ﺯﻳﺒﺎﺋی ﺮﺍ ﺩ&#= 65261;ﺳﺖﺩﺍﺭﺩ.ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ&#= 65191;ﺪﺍﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭند'= 5261;ﻧﻪ ﺗﺎﺑﻠﻮﻯ ﺯﻳﺒ&#= 65166;. ﮐﻪ ﺩﺭ ﺳﻄﺢ ﺑﺸ= ﺮﻯ ﺯﻳﺒﺎ ﺍﺳﺖﻭل= 740; ﻨﻪ ﺩﺭﺳﻄﻮﺡ ﺑ&= #65166;ﻟﺎﺗﺮﻯ.ﭼﻪﺭ= 5203;ﺪ سطح ﻣﻄﻠﻖ ﺧﺪA= 165;ﻭﻧﺪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺑﺎﺷﺪ ﻭ ﺍﻳﻦ ﺳ= ﺎﻟﮑﺎﻥ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ'&= #64400;ﻪ ﺧﻮﺩﺳﺎﺯﻯ ﻣﻴ&#= 64401;ﻨﺪ ﻭﺍﺯ ﺧﻮﺩ ﺧﻠﻮ&= #65209; ﻣﺸﮑﻠﺎﺕﺑﺎ ﺭ&#= 65255;ﺞ ﻭﺣﺘﻰ ﭼﻮﻥ ﺳﻨ&= #64403; ﺗﺮﺍﺷﻰ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ.ﺗﺎ ﺑﺸﮑﻞ ﻳﻚ ﺃثر &#= 65259;ﻨﺮﻯ ﻭﻣﺤﺒﻮﺏ ﺧﺪﺍ'&= #65261;ﻣﻮﺭﺩ ﺳﺘﺎﻳﺶ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺩﺭ ﻣﻰ ﺁﻭﺭﻧﺪ = ﮐﻪ ﺟﺪﺍﮔﺎﻧﻪ ﺍﺯ &= #65203;ﺘﺎﻳﺶ ﻫﺎﻯ ﻣﺮﺍﺗﺐ ﺍ&= #65247;ﻬﻰ'ﺍﺯ ﮐﻤﺎﻝ ﺳﺎﻟﮑﺎ&#= 65253; ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﺑﻴﺸﺘﺮ ﮔﻔﺘﻪ&#= 65165;ﻡ.ﮔﺎﻫﻰ ﺍﻧﺴﺎﻥ ﺗﺼﻮﺭ &= #65251;ﻴﮑﻨﺪ'ﺩﺭ ﮐﻤﺎﻝ ﺷﻬﻮﺩﻯ &= #65255;ﻬﺎﺋﻰ ﺧﻮﺩ' ﻣﺎﻧﻨﺪ ﺩ= ﻳﮕﺮ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65193;ﺭﺁﻣﺪﻩ ﺍﺳﺖ.ﻭ ﺑﻘﻮﻝ ﭘ= ﻴﺎﻣﺒﺮ'ﺍﺯ ﻣﻘﺎﻡ ﺣﻴﻮﺍﻧ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻤ&= #65240;ﺎﻡ ﻓﺮﺷﺘﻪ ﮔﻮﻧﻪ &= #65261;ﮐﺮﺍﻣﺎﺕ ﺍﻟﻬﻰ ﭼﻮﻥ ﮐﺮ&= #65261;ﺑﻴﺎﻥ ﻭﻣﻘﺮﺑﺎﻥ ﺩﺭ&#= 65153;ﻣﺪﻩ'ﮐﻪ ﻧﻤﺎﻳﻨﺪﮔﻰ ﺧ&#= 65194;ﺍﻭﻧﺪﺭﺍ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﺩﺍﺭﺩ.ﻭ ﻫ= ﺮﻳﻚ ﭘﻴﺎﻣﺒﺮ ﺩﻳن= 740; ﺴﻠﻮﮐﻰ ﻭ ﻣﺴﺘ&= #65240;ﻞ ﻭﺯﻧﺪﻩﺍﻯﻫﺴ= 5176;ﻨﺪ. ﮔﺮﭼﻪ ʌ= 59;ﺮﭼﻪ ﺃﻧﺒﻴﺎﻯﻮﺍﺑ= 5204;ﺘﻪ ﺑﻤﻠﮑﻮﺕ'ﮐﻪ ﺩ&= #65197; ﺷﺶ ﭘﻴﺎﻣﺒﺮ ﺍ&= #65261;ﻟﻰ ﺍﻟﻌﺰﻡ ﮐﺎﺷﻔ&#= 65166;ﻥ ﻗﺮّﻩﻫﺎﻯ ﺷﻬ= 5262;ﺩﻯ بویژه ﺩﺭ (ﮐﻴʋ= 66;ﻥﺧﻮﺭّﻩ) ﻣﻮﺭﺩ ﺁﺭﺯﻭﻯ &= #64404;ﺬﺷﺘﮕﺎﻥ ﺍﻟﻬﻰ ﺷﺪﻩ ﺑﻮ&= #65193;ﻩﺍﻧﺪ. ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺧ&= #65262;ﺩﺭﺍ ﺑﻬﻤﺎﻥ ﺩﺭﺟﺎ&#= 65173; ﺷﻬﻮﺩﻯ ﻣﻴﺮﺳ&#= 65166;ﻧﻨﺪ. </= span> ﻫﺮ A= 165;ﻧﺴﺎﻧﻰ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺮ&#= 65187;ﺴﺐ ﺳﻄﺢ ﻋﻘﻞ ﻭﺫﻭ&= #65237; ﻭ ﺗﺨﺼﺺ ﻭ ﺗﺠﺮ= ﺑﻪ ﻫﻨﺮﻯ ﺧﻮﺩ'ﮐﻪ = ﺍﺯ ﻫﻨﺮﻯ ﻣﻠ= ;ﺎﺣﻈﻪ ﮐﻨﺪ' ﻭﺍﺯﺟﻤﺎ&= #65245; ﺁﻥ ﺻﺤﺒﺖ ﻧﻤﺎ&= #65267;ﺪ' ﭘس ﺑﺮﺍﻯ ﺩﺭﻙ &= #65169;ﺠﻤﺎﻝ ﻋﻤﻴﻖ ﺗﺮ'ﮐﻪ ﻣ= ﻌﻤﻮﻟﺎ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻋ&#= 65166;ﻟﻰ' ﺩﺭ ﻣﺸﺎﻫﺪﻩ ﻳ&= #65242; ﺃثر ﻫﻨﺮﻯ ﺩﺭ &#= 65251;ﻰ ﻳﺎﺑﺪ'ﺑﺎﻳﺪ ﭘ&= #1587; ﺍﺯ ﺗﺤﺼﻴﻞ ﻋﻠ&= #65252;ی ﺁﻥ ﺟﻨﺒﻪﻫﺎﻯ &= #65259;ﻨﺮ'ﻭﺑﺎﺗﺰﮐ= 5268;ﻪ ﻧﻔس ﺳﻠﻮﻙ ﺑﺎ&#= 65207;ﺪ. ﮐﻪ ﺣﺘﻰ ﺗﺠﺎﺭ&= #65167; ﻋﻠﻤﻰ ﺻﺪ ﺩﺭﺻ&= #65194; ﺗﺎﺑﻊ ﺫﻭﻕ ﻫﻨ&= #65198;ﻯ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺍﻓﻠﺎﻃﻮﻥ ﺣﮑ&#= 65268;ﻢ ﺍﻟﻬﻰ ﻭﻓﻴﻠﺳ&#= 65262;ﻑ ﻣﺘﺎﻓﻴﺰﻳﻚ ﻭ &= #65165;ﺳﺘﺎﺩ ﺍﺻﻮﻝ ﻋﻘﻠﻰ ﺍ&= #65197;ﺳﻄﻮ'ﮐﻪ ﭘﺪﺭ ﻋﻠﻮﻡ ﻭ ﺍ= ﺧﻠﺎﻕ ﻭﻣﻨﻄﻖ ﻭﻣﻌﻠ&#= 1617;ﻢ ﺍﻭﻝ ﻧﻮﻉ ﺑﺸﺮ&= #65263;ﻮﺑﻨﺎ ﺣﻖ ﻋﻨﻮﺍﻥ ﮔﺮ&= #65235;ﺘﻪ'ﻗﺎﺑﻞ ﺗﺄﻣّﻞ ﺗﺎﺭﻳ= 5192;ﻰ ﻣﺎ'ﺍﺯ ﺍﺻﻮﻝ ﻫ= ﻨﺮﻯ ﻭ ﺳﻠﻮﻙ ﻭ ﻋﻠﻤ= ﻰ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ&#= 65207;ﺪ.ﺍﻓﻠﺎﻃﻮﻥ ﻣﻴﮕﻮﻳﻨﺪ' ﺁﻧ&= #65166;ﻥ ﻋﺎﺷﻘﺎﻥ ﺍﻭﻫ&#= 65166;ﻡ ﻫﺴﺘﻨﺪ ﮐﻪ ﺳﺎ&= #65191;ﺘﻪ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5153;ﻧﻬﺎ' ﻭ ﺳﻤﭙﺎﺗﻰ ﻋﻘ&= #65194;ﻩ ﻫﺎﻳﺸﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﺩﺭ ﺗﻤﺎﻡ ﻣﻈﺎ&= #65259;ﺮ ﺣﻴﺎﺕ ﻭ ﺍﺧﻠﺎ&= #65237; ﻭ ﻋﻘﺎﻳﺪ ﻭ ﺭﻓ= ﺘﺎﺭﻫﺎﻯ ﺁﻧﺎﻥ' ﺳﻴﺎﺳﺖ = ﺧﺎﺹ ﺷﺨﺼﻰ ﺭﺍ ﺑﻨﺎ&= #65249; ﺍﺻﻮﻝ ﻋﻘﺎﻳﺪ &= #65191;ﻮﺩ ﺩﻧﺒﺎﻝ ﻣﻴﮑﻨ&#= 65256;ﺪ .اﻳﻨﺎﻥ ﺩﺭ ﻭﺍ&= #65239;ﻊ ﻃﺮﻓﺪﺍﺭ ﻇﻦّ &#= 65261;ﺗﺼﻮّﺭﺍﺕ ﺧﻮﺩ ﺳﺎﺧﺘﻪ ﻭ = ﻧﺎﺩﺭﺳﺖ ﺧﻮﻳﺶ ﻫﺴﺘﻨﺪ.&= #65187;ﺘﻰ ﺍﮔﺮ ﺍﺗّﻔﺎﻗ= 5166; ﻳﻚ ﻣﻮﺭﺩ ﺩﺭﺳ&= #65174; ﮔﻔﺘﻪ ﺑﺎﺷﻨﺪ' = ﮐﻪ ﺑﻌﺪﺍ ﺑﻨﺎﺩﺭ&#= 65203;ﺘﻰ ﺗﺒﺪﻳﻞ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﻭ ﺍﺯ ﻫﺪﻑ ﺍﻟﻬ= ﻰ ﻭﺩﺭ ﺗﮑﺎﻣﻞ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺩﻭﺭ ﻣﻴ&= #65170;ﺎﺷﻨﺪ.ﺑﺮﺧﻠ= 5166;ﻑ ﺍﻳﻦ ﻋﺎﺷﻘﺎﻥ &= #65261;ﻫﻤﻰ'ﻭ ﻓﻠﺎﺳﻔﻪ ﻧﻈﺮ&#= 65267;ﻪ ﭘﺮﺩﺍﺯ ﺑﺎﺯ ﻓ&= #65248;ﺎﺳﻔﻪ ﻋﺮﻓﺎﻧﻰ ﻫﺴﺘ&#= 65256;ﺪ'ﮐﻪ ﻋﺎﺷﻖ ﺣﮑﻤﺘﻰ &= #65165;ﻟﻬﻰ ﻭﻟﺪﻧّﻯﺮﺳﻴA= 194;.ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ'&= #65251;ﺮﺑﻮﻁ ﺑﺴﻄﺢ ﺷﻬﻮﺩﻯ &= #65261;ﺳﻄﺢ ﺗﮑﺎﻣﻞ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ ﺯﻳﺮ&#= 65165; ﺍﻳﺸﺎﻥ ﻃﺮﻓﺪ&#= 65165;ﺭ ﺯﻳﺒﺎﺋﻰ ﻭﺟﻤ&#= 65166;ﻝ ﻣﻄﻠﻖ ﺍﻟﻬﻰ ﻫ&= #65204;ﺘﻨﺪ.ﮐﻪ ﺍﮔﺮ ﺩﺭ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ح اﻟﻘﺪس ﻣﻴﺮﺳA= 256;ﺪ'ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﻨﻮﺭ ﺗﺠﻠّﻰ &#= 65197;ﺏّ ﺭﺣﻤﺎﻥ ﻣﻴﺮﺳ&#= 65256;ﺪ. ﻭ ﺍﻟﺒﺘﻪ ﺗﺎ ﺍ= ﻟﻠﻪ ﻧﻮﺭ ﺍﻟﺄﻧﻮﺍ&#= 65197;' ﺑﻰ ﻧﻬﺎﻳﺖ ﺗﺠ&= #65248;ّﻴﺎﺕ ﻭﺍﺭﺑﺎﺏ ﻧﻮع &#= 65170;ﺮﺗﺮﺩﺭ ﭘﻴﺶ ﻫﺴﺘﻨﺪ.ﭘ&= #1587; ﺑﺮﺍﻯ ﻋﺸﻖ ﺃﺑ&= #65194;ﻯ ﻣﻴﮑﻮﺷﻨﺪ.ﻭﺍ&#= 64400;ﻨﻮﻥ عشق ﻧﻮﻉ ﺑﺸﺮA= 263; ﺧﺪﺍﻭﻧﺪ.ﺑﺮﺍ&#= 65263; غیر ﺳﺎﻟﮑﺎﻥ A= 169;ﺨﺼﻮﺹ ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5259;ﺒﻰ'ﺣﺘﻰ ﻋﺸﻖ ﺣﻴﻮﺍﻧﻰ &= #65261;ﻗﻬﻘﺮﺍﺋﻰ ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺧ&= #65262;ﺩﺭﺍ ﻃﺎﻟﺐ ﻫﺴﺘﻨﺪ'&= #64400;ﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65255;ﻤﻴﮑﻨﻨﺪ.ﺍﻟ= 5170;ﺘﻪ ﻫﻴﭻ ﺍﻧﺴﺎﻧﻰ &= #65169;ﺠﻤﺎﻝ ﻣﻄﻠﻖ ﺁﺭﺯﻭﺋ&#= 65264; ﺍﻓﻠﺎﻃﻮﻥ ﻧﻤ&#= 65268;ﺮﺳﺪ'ﮐﻪ ﺧﻮﺩ ﺍﻭ ﻫﻢ ﻧﺮ= ﺳﻴﺪﻩ.ﺯﻳﺮ ﺍﻓﻠﺎﻃﻮﻥ ﺗﺎ&#= 65197;ﻳﺨﻰ ﺑﻄﺮﻳﻘﺖ ﺯﺭﺩ&#= 65207;ﺖ ﺑﻨﻮﺭ ﺍﻳﻠﻴﺎ&#= 65263; ﻣﺮﺗﻀﻮﻯ'ﮐﻴﺎ&#= 65253; ﺧﻮﺭّﻩ ﺧﻮﺩ ﺭ&#= 65203;ﻴﺪ. ﺗﺎ ﮐﻪ ﻣﺴﻴﺢ ﺗ= ﻮﺍﻧﺴﺖ ﺑﻨﻮﺭ ﻣﺼﻄﻔﻮ&#= 65263;'ﻭﺣﺘﻰ ﻣﺤﻤﺪ ﺑﻨ= ;ﻮﺭ ﺭﻭح اﻟﻘﺪس ﺭA= 203;ﻴﺪ' ﮐﻪ ﻣﻬﺪﻯ ﻣﻮﻋ&= #65262;ﺩ ﻧﻴﺰ ﺩﺭ۵۵<= span dir=3DLTR> = 5239;ﺮﻥ ﺩﻳﮕﺮ ﺑﻨﻮﺭ ﺭ&= #65167;ّ ﺭﺣﻤﺎﻥ ﻣﻴﺮﺳ&#= 65194; .<o:p></o:p></= p> ﺯﻳﺒﺎﺋﻰ ﻫﺎﻯ ﻇﺎﻫﺮﻯ ﺻ&= #65262;ﺭﺕ'ﻭﺣﺘﻰ ﻧﻮﻉ ﺍﺧﻠﺎﻕ ﻭ = ﺗﻤﺪﻥ' ﻭ ﺩﺭﺟﻪ ﻋﻘﻞ ﻭ= ﺻﻔﺎﺕ ﺣﻴﺎﺗﻰ ﺍﻧﺴﺎ&#= 65253;'ﭼﻮﻥ ﻋﺸﻖ ﻭ ﺻﺒﺮ ﻭ ﺍ= ;ﺭﺍﺩﻩ ﻭ ﻏﻴﺮﻩ'ﺗﺎﺑﻊ = ﺻﻮﺭﺕ ﻧﻮﻋﻰ' ﻭﺣﺘﻰ ﺗ= ﺎﺑﻊ ﻓﻀﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻫ&= #65198; ﻓﺮﺩﻯ ﺍﻧﺴﺎﻧ&#= 65264;'ﺧﻮﺩ ﻓﺼل ﻨﻮ&#= 65227;ﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #64400;ﻪ ﺧﺪﺍﻭﻧﺪ ﺩﻭ ﻧ&= #65236;ﺮ ﻳﺎ ﺩﻭﭼﻴﺰﻯﺮ&#= 65165; ﻣﻄﻠﻘﺎ ﻣﺎﻧﻨ&#= 65194; ﻫﻢ ﻧﻴﺎﻓﺮﻳﺪ&#= 65257; ﺍﺳﺖ.ﮐﻪ ﻫﺮﮐس &= #65193;ﺭ ﻣﻘﺎﻡ ﻭﻧﻮﻉ ﺗ&= #64401;ﺎﻣﻠﻰ ﺩﺭﺳﻄﺢ ﮐﻨﻮﻧ&#= 65264; ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﺗ= ﺎﺯﻩ ﺯﻳﺒﺎﺋﻰ ﺳﻮﮊ&#= 65257; ﻏﻴﺮ ﺍﺯ ﺍﺣﺴﺎ&= #1587; ﻭ ﺑﻴﺎﻥ ﮐﻨﻨﺪ&= #65257; ﺍﻳﻦ ﺳﻮﮊﻩ ﺯﻳ&= #65170;ﺎ ﻣﻴﺮﺳﻨﺪ ﻫﺮﮐ&#= 1587; ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﻭ&= #65251;ﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﺧﻮﺩ &= #65165;ﺣﺴﺎس ﺯﻳﺒﺎﺋﻰ ﺩﺍﺭ&#= 65193; . ﻭ ﺍﺻﻄﻠﺎﺣﺎ ﮐ= ;ﻠﺎﻍ ﻧﻴﺰ ﺟﻮﺟﻪ ﺧﻮ&= #65193;ﺭﺍ ﺯﻳﺒﺎ ﺗﺮﻳﻦ ﻣ&= #65268;ﺪﺍﻧﺪ. ﺩﺭ ﺯﻧﺪﮔﻰ ﺍﺷ&= #65268;اء ﺯﻳﺒﺎﺋﻰ ﺍﺳﺘ&#= 65166;ﺗﻴﮑﻰ ﻫﺴﺖ.ﮐﻪ ﻫﺮﻳﻚ = ﺍﺯ ﮐﺎﺷﻔﺎﻥ ﻳﻚ ﺩ&= #65197;ﺟﻪ ﺫﻭﻕ ﻭ ﺯﻳﺒﺎﺋ&= #65264; ﺻﻔﺎﺗﻰ ﺩﺭ ﻣﺎ = ﻣﻴﻴﺎﺑﺪ. ﺯﻳﺒﺎﺋﻰ ﻫﺎﻯ &= #65251;ﺎﺩﻯ ﻭ ﻫﺪﻑ ﻭﺯﻳﺒﺎ&= #65163;ﻰ ﻫﺎﻯ ﻣﻌﻨﻮﻯ ﻭ&= #65207;ﻌﺮﻯ ﻭ ﺃﺩﺑﻰ'ﻭ ﺯﻳﺒ= ﺎﺋﻰ ﺭﺍهﻫﺎﻯ ﺭﻭﺍ= 5255;ﻰ ﻭ ﺍﺧﻠﺎﻕ ﻭ ﺻﻔ= ﺎﺕ ﺣﻴﺎﺗﻰ ﺗﺎ ﺑﺮ&= #65203;ﺪ ﺑﺰﻳﺒﺎﺋﻰ ﻫﺎ&#= 65263; ﺷﻬﻮﺩﻯ ﻣﺮﺍﺗ&#= 65168; ﻫﻔﺘﮕﺎﻧﻪ ﺍﻟ&#= 65260;ﻰ'ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥﻮﻟﺎ= 5267;ﺖ.ﮐﻪﻫﺮ ﺷﻬﻮﺩﻯ ﺟﻬﺎﻧ&#= 65264; ﺗﻔﺎﻭﺕ ﺑﺎ ﺯﻳ&= #65170;ﺎئی ﻤﻘﺎﻡ ﺑﻌﺪﻯ ﻳ&= #65166; ﻗﺒﻠﻰ ﺩﺍﺭﺩ.ﺍ&= #65267;ﻦ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻞ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻧ&#= 65264; ﺑﺨﺼﻮﺹ ﺳﺎﻟﻚ &= #65165;ﺳﺖ'ﮐﻪ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻘ&= #65166;ﻡ ﻋﻘلی ﻮ ﺫﻭﻗﻰ &#= 65261;ﺭﻭﺍﻧﻰ ﺑﺎﻟﺎ ﻣﻴﺒﺮﺩ.&= #64400;ﻪ ﺯﻳﺒﺎﺋﻰ ﻫﺎﻯ &= #65169;ﺮﺗﺮ ﺑﻌﺪﻯ ﺭﺍ ﻣﻴﻴ&= #65166;ﺑﺪ. ﻭﻫﺮﮔﺰ ﺯﻳﺒﺎ&#= 65163;ﻰ ﻫﺎﻯ ﻗﺒﻠﻰ ﮐﻪ = ﺩﺍﺷﺘﻪﺍﺳﺖ ﻧﻤﻰ ﺑﻴﻨﺪ= ;. ﮔﺮﭼﻪ ﻫﺮ ﻧﻮﻉ ﺯﻳﺒﺎ&= #65163;ﻰ'ﻣﺸﺘﺮﻳﺎﻥ ﻭﻋﺎﺷﻘﺎﻥ ﻃﺎ&#= 65247;ﺐ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #64400;ﻪ ﺍﮔﺮ ﺗﻌﺎﻟﻰ ﺫ&= #65261;ﻗﻰ ﻭﻫﻨﺮﻯ ﻭﺯﻳﺒ&#= 65166;ﺋﻰ ﺷﻨﺎﺳی ﻨﺪﺍﺷ= 5176;ﻪ ﻗﻄﻌﺎ ﺑﺎﺷﻨﺪ' = ﺍﺯ ﻫم اﮐﻨﻮﻥ ﺫﻭ= 5237; ﺧﻮﺩﺭﺍ ﺗﻀﻌﻴ&#= 65234; ﮐﺮﺩﻩ' ﺗﺎ ﺩﺭ ﻭ= ;ﻗﺘی که ﻣﻌﺎﺩﻝ ﻳﻚ &#= 65255;ﺴﺦ ﺑﺪﺗﺮﺑﺸﺮﻯ ﻭ &= #65267;ﺎ ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ &= #65195;ﻭﻕ ﻭ ﻋﻘﻞ ﻣﻴﻴﺎﺑ&= #65194;. ﺁﻧﮕﺎﻩ ﺭﺏّ ﺍ&#= 65247;ﻨﻮﻉ ﻫﺮ ﺣﻴﻮﺍﻧﻰ' ﺑ= ﺮﺍﻯ ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﺧ&= #65262;ﺩ ﺯﻳﺒﺎﺗﺮﻳﻦ ﺍ&#= 65203;ﺖ. </= span> ﻣﻮʌ= 15;ﻮﻉ ﺟﻤﺎﻝ ﻭ ﺯﻳﺒﺎ&= #65163;ﻰ ﻭﻣﺤﺮﻙ ﻫﻨﺮﻯ &= #65261; ﺫﻭﻗی ﺪﺭ ﻫﺮ ﺳ&= #65262;ﮊﻩ'ﻭﺍﻗﻌﻴّA= 174; ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #65261; ﺿﻤﻨﺎ ﺑﺴﺘﻪ ﺑ&= #65194;ﺭﺟﻪ ﺍﺣﺴﺎس ﻭ ﺫﻭﻕ &= #65261; ﻋﻘﻞ ﻧﺎﻇﺮﺍﻥ' = ﮐﻪ ﺍﺭﺯﻳﺎﺑﻰ ﺟﻤ&#= 65166;ﻝ ﺁﻧﻬﺎ ﻣﻴﮑﻨﺪ.&= #65193;ﺭﺣﺎﻟﻴﮑﻪ ﺩﺭﻫﺴﺘﻰ ﭼﻴﺰ&#= 65263; ﺯﺷﺖ ﻧﻴﺴﺖ'ﮐﻪ = ﻧﺴﺒﺖ ﺑﺰﻳﺒﺎﺋﻰ ﺑﺎ&#= 65247;ﺎﺗﺮ ﺯﺷﺖ ﺍﺳﺖ . ﻭﻫﺮ= ; ﭼﻴﺰﻯ ﺩﺭﻣﻘﺎﻡ ﻧﻮﻋ&#= 65264; ﻭﻭﺟﻮﺩﻯ ﺧﻮﺩ &= #65199;ﻳﺒﺎ ﺍﺳﺖ.ﻭ ﺣﺘﻰ ﺩﺭ= ﻫﺴﺘﻰ ﺷﺮﺍﺭﺗﻰ ﻧﻴﺴ&#= 65174;'ﻣﮕﺮ ﻧﺴﺒﺖ ﺑﺨﻴﺮ ﻭ&= #65199;ﻳﺒﺎﺋﻰ ﺑﺮﺗﺮ ﺍﺯ ﺧﻮﺩ = ﺩﺭ ﻣﻘﺎﻡ ﺯﺷﺖ' ﻫﻤ= ﻪ ﭼﻴﺰ ﺯﻳﺒﺎ ﺩﺭ = ﺳﻄﺢ ﻋﻘﻞ ﻭ ﺍﺯ ﻧﻈﺮ= ﻧﺎﻇﺮ ﺧﻮﺩ ﺯﻳﺒﺎ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻫﺮ ﭼﻴﺰﻯ ﺩﺭ ﻫﺴﺘ&= #65264;'ﮐﻪ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65261; ﺷﺎﻫﮑﺎﺭﻯ ﺍﺯ &= #65191;ﺪﺍﻭﻧﺪ'ﺩﺭ ﺳﻄح ﻮﻣﻘﺎﻡ ﻧ&#= 65262;ﻋﻰ ﻭ ﻭﺟﻮﺩﻯ ﺧﻮﺩ = ﺑﺎﺷﺪ'ﺍﺯ ﻣﻮﺟﻮﺩﺍﺕ ﺗﺤ&#= 65174; ﺃﺗﻤﻰ ﻳﺎ ﺃﺗﻤ&= #65264;'ﺗﺎ ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧ&#= 65194;ﻩ ﮔﻴﺎﻫﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ' ﻭ ﻓﺮﺍﻭﺍﻥ ﻓﺼ&= #65262;ﻝ ﻧﻮﻉ ﺑﺸﺮﻯ.ﭼﻪ = ﺭﺳﺪ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻧﻴﺎﻣﺪﻩ ﺩﺭ ﺍ&= #65255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ.ﻭ ﻳ= ﺎ ﺩﺭ ﻣﻮﺟﻮﺩﺍﺕ &= #65251;ﻄﻠﻖ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ. ﮐﻪ ﺁﻧﻬﺎ ﺭﺍ ﺑ= ﻄﻮﺭ ﮐﻠّﻰ'ﻓﺮﺷﺘﻪ &#= 65261; ﺗﺠﻠّﻴﺎﺕ ﺑﺮ= 5175;ﺮ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﺃﻫﻮﺭﻣﺰﺩﺍ ﻣ&#= 65268;ﺪﺍﻧﻴﻢ. ﺩﺭﻫﺴﺘﻰ ﮐﺴﻰ &= #65183;ﺰ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺴ&#= 65174;.ﺁﻧﭽﻪ ﻫﺴﺖ ﺗﺠﻠّﻴﺎ= 5173; </spa= n>ﺻﻔﺎﺗﻰ ﻭ ﻧA= 262;ﻋﻰ ﻭ ﺩﺭﺟﺎﺕ ﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺣﻰ ﺍﺳﺖ ﮐﻪ = ﻣﻮﺟﻮﺩ می ﺒﺎﺷﺪ.ﻫﻤﺎ= 5253; ﺗﺠﻠّﻰ ﮐﻪﺩﺭ &#= 65191;ﻮﺩﻣﺎ ﻫﺴﺖ.ﺣﺘﻰ ﺍﮔﺮ&= #65165;ﻧﺴﺎﻥ ﺷﺮﻭﺭﻯ ﺑﺎﺷﻴ&#= 65250;.ﻣﻨﺘﻬﺎ ﺩﺭ ﻣﻘﺎﻡ ﺗﺠﻠ&= #1617;ﻰ ﮐﻤﺘﺮ ﺍﺯ ﺗﺠﺴ&= #1617;ﻢ ﻭ ﺗﺠﻠّﻰ ﺻﻔﺎ&#= 65175;ﻰ ﺍﺯ ﺧﺪﺍﻭﻧﺪ می ﺒﺎﺷﺪ.</sp= an> &#= 65193;ﺭﻙ ﺯﻳﺒﺎﺋﻰ ﻭ ﻫﻨ&= #65198;'ﺃﻣﺮﻯ ﻣﺤﺴﻮس ﺁﺑﮋﮐ= 5176;ﻴﻮ ﻭ ﺍﻧﺘﺰﺍﻋﻰ ﻣ&= #65268;ﺒﺎﺷﺪ ﻭﻟﻰ ﭘس ﺍﺯﺩﺭ&#= 65241; ﻋﺼﺒﻰ ﺍﻣﻮﺭ ﺧ&= #65166;ﺭﺝ'ﺗﺒﺪﻳﻞ ﺑﺎﻋﻤﺎﻝ ﺫﻫﻨ&#= 65264; ﻭ ﺍﻧﺘﺰﺍﻋﻰ ﻣ&= #65268;ﺸﻮﺩ.ﮐﻪ ﺟﻤﻌﺎ ﻭ ﺣﺎﺻﻞ = ﺁﻧﺮﺍ ﻣﺎ ﺫﻭﻕ ﻭ ﻋﻘﻞ= ﻭﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺷﺨﺺ ﻣﻴ&= #65194;ﺍﻧﻴﻢ.ﭘس ﻣﺎ ﺑﺎ ﺭﺷﺘﻪﻫ&= #65166;ﻯ ﺟﻤﺎﻝ ﺷﻨﺎﺳﻰ &= #65165;ﺯ ﻧﻮﻉ ﻣﺎﺩﻯ'ﭼﻮ&= #65253; ﻫﻨﺮ ﻧﻘﺎﺷﻰ ﻭ = ﻣﻮﺳﻴﻘﻰ ﻭ ﻣﺠﺴﻤﻪ ﺳﺎﺯ = ﻫﺴﺘﻴﻢ.ﻭ ﺑﺎ ﺟﻤﺎﻝ ﺷﻨﺎ&= #65203;ﻰ ﻣﻠﮑﻮﺗﻰ ﻣﻌﻨ&#= 65262;ﻯ ﻭ ﻓﮑﺮﻯ ﻨﻴﺰ ﻣ= ﻮﺍﺟﻬﻴﻢ. ﮐﻪﺑﺂثاﺭ ﺍﺩA= 169;ﻰ ﻭ ﺷﻌﺮﻯ'ﺑﺨﺼﻮ&= #65209; ﻏﺰﻟﻴّﺎﺕ &#= 65261;ﻣثنوﻯ ﻫﺎﻯ ﻋﺮﻓﺎﻯ ا&#= 65267;ﺮﺍﻧﻰ ﻣﻴﺮﺳﻴﻢ.ﮐﻪ ﺩ&= #65197;ﺟﻬﺎﻥ ﻧﻈﻴﺮ ﻧﺪﺍﺭﺩ.&= #65261;ﻳﺎ ﺑآن ﺪﺭﺟﻪ کم= 5;ﻝ ﺭﺳﻴﺪﻩ ﺑﺎﺷﻨ&#= 65194;.ﺯﻳﺮﺍ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﮐ&= #65166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺍﻳﺮﺍﻧ&#= 65264; ﺁﺭﻳﺎ ﺷﺪﻩ'ﻭ ﭘ= ﺎﺭﺳﻰ ﻫﺎﻯ ﭘﺎﺭﺳﺎ ﮔ&= #65198;ﺩﻳﺪﻩ' ﺑﺎﻟﺎﺗﺮﻳﻦ ﻣ&#= 65240;ﺎﻡ ﺷﻬﻮﺩﻯ ﺭﺍ ﺩﺍ&= #65197;ﻧﺪ.ﮔﺮﭼﻪ ﺍﻧﮕﺸﺖ ﺷﻤﺎﺭ &= #65169;ﺎﺷﻨﺪ ﻭﻧﻪ ﻫﻤﻪ ﺍﻳﺮ&= #65165;ﻧﻴﺎﻥ ﭼﻪ ﺩﺭ ﺷﺮﺍﻳﻂ = ﺯﻳﺒﺎﺋی ﺪﺭ ﺻﻔﺎﺕ ﺑﺎﻟ&= #65166;'ﻭﻳﺎ ﺯﻧﺪﮔﻰ ﺩﺭ ﺍﻳ&= #65198;ﺍﻥ ﻭﺗﮑﻠّﻢ ﺯﺑﺎ= 5253; ﻓﺎﺭﺳﻰ ﺍﺳﺖ. ﻭ= ﺟﻤﺎﻝ ﻋﻠﻤﻰ ﺭﺍ ﻧﻴﺰ = ﺑﺎﻳﺪ ﺩﺭ ﻣﺠﻤﻮﻋﻪ ﺯ&= #65267;ﺒﺎﺋﻰ ﻣﻠﮑﻮﺗﻰ ﻭ ﺫﻫ&= #65256;ﻰ ﺩﺍﻧﺴﺖ.ﮐﻪ ﺩﺭ = ﺍﻓﺮﺍﺩ ﺑﻴﺸﺘﺮﻫﺴﺖ. ﻭ&= #65247;ﻰ ﺑﭙﺎﻯ ﮐﻤﺎﻝ ﺭ&= #65261;ﺣﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭﻋﺮﻓﺎﻯ ﺍﻳﺮ&#= 65165;ﻧﻰ ﻧﻤﻰ ﺭﺳﻨﺪ . ﻣﺸ= ;ﻬﻮﺭ ﺍﺳﺖ ﮐﻪ ﭘﻴﺎﻣ&= #65170;ﺮ ﮔﻔﺘﻪ'ﮐﻪ ﺍﮔﺮ = ﻋﻠﻢ ﺩﺭ ﺳﺘﺎﺭﻩ ثر= 617;ﻳﺎ ﺑﺎﺷﺪ' ﺩﺳﺖ ﺍﻳ= ﺮﺍﻧﻴﺎﻧﻰ ﻣﺎﻧﻨﺪ &#= 65165;ﻳﻦ ﺳﻠﻤﺎﻥ ﻓﺎﺭﺳ&#= 65264; ﺑﺪﺍﻥ ﻣﻴﺮﺳﺪ.&= #64400;ﻪ ﻣﻨﻈﻮﺭ ﺍﺯ ﺳﻠ&= #65252;ﺎﻥ ﻓﺎﺭﺳﻰ'ﺗﺴﻠﻴ&#= 65250; ﺷﺪﮔﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﻭ ﮐﺎﻣﻞ ﭘﺎﺭﺳ&= #65166; ﺷﺪﻩ ﻣﻴﺒﺎﺷﺪ.&= #64380;ﻪ ﺃﻫﻞ ﻓﺎﺭس ﺑﺎ&#= 65207;ﺪ'ﻳﺎﻫﺮ ﭘﺎﺭﺳﺎﻯ ﺩﺭﻭ&#= 65267;ﺶ'ﻭﻳﺎ ﺩﺍﺭﻧﺪﮔﺎﻥ ﻣ&#= 65198;ﺍﺗﺐﺷﻬﻮﺩﻯ ﺩﺭ ﺁﺳﻤﺎﻧﻬﺎ&#= 65263; اﻟﻬﻰ ﺩﻭﺭﺩﺳ= 5174; ﻋﺮﺵ ﺭﺣﻤﺎﻥ.ﮐ&= #65258; ﭼﻮﻥ ثرﻳّﺎ ﻭ = 4380;ﻠﭽﺮﺍﻏﻰ ﻧﻮﺭﺍﻧﻰ ﺍﺳﺖ. = ﮐﻪ ﺳﺘﺎﺭﻩ ثرﻳّʋ= 66; ﺩﺭ ﻋﻠﻢ ﻧﺠﻮﻡ ﻗﺪ&= #65267;ﻢ' ﺩﻭﺭ ﺗﺮﻳﻦ ﺑﻮ&= #65193;.ﮐﻪ ﺍﻣﺮﻭﺯﻩ ﺍﺯ ﻣ&= #65184;ﻤﻮﻋﻪﻫﺎﻯ ﮐﻬﮑﺸﺎﻥ ﺷﻨﺎ&#= 65191;ﺘﻪ ﻣﻴﺸﻮﺩ'ﮐﻪ ﺑﺮ&= #65165;ﻯ ﻣﺎ ﻧﻘﻄﻪﺍﻯ ﻧ&= #65262;ﺭﺍﻧﻰ ﺍﺳﺖ. ﻭﻟﻰ ﻣﻴﻠ= ﻴﻮﻥ ﻫﺎ ﺳﺎﻝ ﻧﻮﺭﻯ = ﺍﺯ ﻣﺎ ﻓﺎﺻﻠﻪ ﺩﺍ&= #65197;ﺩ. ﻭ ﺑʋ= 66;ﻟﺄﺧﺮﻩ ﺩﺭ ﻃﺒﻘﻪ ﺑﻨﺪ&= #65263; ﺟﻤﺎﻝ ﺷﻨﺎﺳﻰ &= #65261;ﺯﻳﺒﺎﺋﻰ ﺍﺳﺘﺎﺗﻴﻚ'ﺑﺎ&#= 65267;ﺪ ﺑﺠﻤﺎﻝ ﺷﻨﺎﺳ&#= 65264; ﻣﻠﮑﻮﺗی ﻮﺟﺒ= 5198;ﻭﺗﻰ'ﻭ ﺷﻬﻮﺩﻫﺎﻯ اﻟ= 5260;ﻰ ﺍﺯ ﻗﺎﺋﻢ روح القدس ربّ النوع بشری ﺑ&#= 65170;ﻌﺪ ﮔﻔﺖ.ﺗﺎ ﭼﻪ ﺭﺳ= ﺪ ﺑﺠﻤﺎﻝ ﺑﻰ ﻧﻬ&= #65166;ﻳﺖ ﺍﺯ ﺷﻬﻮﺩﻫﺎﻯ &= #65169;ﺮﺗﺮ ﺍﺯﺟﺒﺮﻭﺗﻬﺎ= 5263; ﺑﻰ ﻧﻬﺎﻳﺖ ﻭﺑ&= #65166;ﻟﺎﺗﺮ' ﺗﺎ ﻧﻮﺑﺖ ﺑﺠﻤ&= #65166;ﻝ ﺷﻨﺎﺳﻰ ﻣﻄﻠﻖ &= #65255;ﻮﺭﺍﻟﺄﻧﻮﺍA= 197; ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺭﺳﻴﺪ.ﮐﻪ ﺍﻟﻠ&= #65258; ﻧﻴﺰ ﻫﻤﺎﻥ ﺧﺪ&= #65165;ﻭﻧﺪ (ﻫﻮ) ﺩﺭﻫﺎﻫﻮﺕ= ﻋﻤّاء ﻧﻴﺴﺖ.ﭘس ﺗﻤﺎ&#= 1605; ﻠﺬﺕ ﻭﻧﺸﺌﻪ ﺍ&= #65255;ﺴﺎﻧﻰ'ﺩﺭ ﻫﺮ ﺩﺭﺟﻪ ﺷﻬﻮ&= #65193;ﻯ ﻭﮐﻤﺎﻟﺎﺕ' ﺍﻳ&= #65254; ﻫﻤﺎﻧﻰ ﻭ ﺷﺎﻳ&= #65204;ﺘﮕﻰ ﺳﺘﺎﻳﺶ &#= 65259;ﺴﺘﻨﺪ.ﮐﻪ ﺣﺪّ ﺃﮐثر ﺩﺭA= 207;ﺎﻫﺪﺍﻥ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺩ&= #65197;ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺁﻧﺎﻥ ﺍ&= #65203;ﺖ'ﮐﻪ ﺗﻤﺎﻡ ﻫﺴﺘﻰ ﻭ&= #65175;ﻤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﺭﺍ'&= #65267;ﻚ ﺳﺮﻯ ﻭﺩﺭﺟﺎﺕ &= #65199;ﻳﺒﺎﺋﻰ ﺻﻔﺎﺗﻰ' ﻭ ﮐﺮﺍ= ﻣﺎﺕ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻣ&= #65268;ﺪﺍﻧﻨﺪ.ﮐﻪ ﻫﺮﻣﻮﺟﻮﺩﻯ ﺑ&#= 65166;ﻳﺪ ﺧﻮﺩ ﺭﺍ ﺯﻳﺒﺎ&= #65163;ﻰ ﺩﺭ ﻋﺸﻖ ﻭ ﺫﻭﻕ= ﻟﺎﻫﻮﺗﻰ ﺩﺭ ﺃﺑﺪﻳﺖ ﺑﺮ&= #65203;ﺎﻧﺪ.ﻭﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #1604; ﺪﻳﮕﺮ' ﺩﺭ ﺟﺒﺮ= ﻭﺕ ﺩﻭم ﺒﺠﻤﺎﻝ ﺑ&#= 65256;ﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ'ﻭ&#= 65187;ﺘﻰ ﺑﻌﺮﺵ ﺭﺏّ ﺑﺮ&#= 65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺩﺭ = ﺟﺒﺮﻭﺕﺳﻮﻡ ﺑﺮﺗﺮ ﻧﺴﺒﺖ ﺑ&= #65166;ﻣﺮﻭﺯ ﻣﺎ' ﺑﺎﻳﺪ ﺭﺳﻴ= ﺪ. ﻭ ﺁﻥ ﺯﻳﺒﺎﺋﻰ = ﻫﺎﻯ ﻏﻴﺮ ﻗﺎﺑﻞ ﻓﻬ&= #65250; ﻣﺎ' ﺍﺯ ﺻﻮﺭﺕ ﻧ= ;ﻮﻋﻰ' ﻭ ﺯﻳﺒﺎﺋﻰ ﻫﺎ&= #65263; ﺷﻬﻮﺩﻯ ﻭﺯﻳﺒ&#= 65166;ﺋﻰ ﻫﺎﻯ ﻣﻌﻨﻮﻯ ﻭ = ﻋﻘﻠﻰ ﺭﺳﻴﺪ. <o:p></o:p> ﺑﺪﻭﻥ ﺍ= ;ﺣﺴﺎس ﺗﺠﺮﺑﻰ ﺍﺯ ﻣﻮ&= #65183;ﻮﺩﺍﺕ ﻣﺎﺩﻯ ﻧﻤﻴﺘﻮ&#= 65165;ﻥ ﺑﻌﺎﻟﻢ ﺧﻴﺎﻝ &= #65165;ﻧﺴﺎﻥ ﮐﻪ ﺃﻣﺮﻯ ﺍﻧﺘ&= #65200;ﺍﻋﻰ ﻭ ﺷﺨﺼﻰ ﻭﻧﺴﺒ&= #65264; است ﺭﺳﻴﺪ. ﺗﺎ &#= 65165;ﻳﻨﺠﺎ ﻫﻨﻮﺯ ﺑﺪﺭﺟﻪ &= #65199;ﺑﺎﻧﻰ ﻭﻣﻌﻨﻮﻯ ﻧﺮﺳ&#= 65268;ﺪﻩﺍﻡ' ﮐﻪ ﻣﻤﮑﻦ ﺍﺳﺖ = ﻳﻚ ﺣﮑﻤﺖ ﻭ ﻓﻠﺴﻔ&= #65258; ﻭ ﺷﻌﺮﻯ ﺍﻧﺴﺎ&= #65253; ﺭﺍ ﺑﺘﻌﺎﻟﻰ ﻫ&= #65166;ﻯ ﺷﺨﺼﻰ ﺑﺒﺮﺩ.ﻭ&= #65247;ﻰ ﺯﺑﺎﻧﻬﺎﻯ ﺍﻧ&#= 65204;ﺎﻧﻬﺎﻯ ﻋﺎﺩﻯ ﻣﺤﺪﻭﺩ &= #65169;ﺎﺩﺑﻴّﺎﺕ ﻭﻫﻨﺮﻫﺎﻯ ﻣﺎ&#= 65193;ﻯ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺩ&= #65197; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺍﺯ ﺯﻳﺒﺎﺋﻰ ﻫ&= #65166;ﻯ ﺟﺒﺮﻭﺗﻰ ﻭﻣﻠ&#= 64401;ﻮﺗﻰ </spa= n>ﺷﺎﻫﺪﺍﻥ ﺗʋ= 84;ﻠّﻴﺎﺕ ﻣﻘﺪﻣﺎﺗﻰ'ﻭ ﺯ&= #65267;باﺋﻰ ﻫﺎﻯ ﺟﺒﺮﻭﺗﻰ &= #65261;ﻣﻴﻨﻮﻯ ﺍﻟﻬﻰ ﺷﺎﻫﺪﺍ&#= 65253; ﺭﻭﺡ القُدُس = ﻗﺎﺋﻢ ﻭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ = ﻣﻄﺮﺡ ﺍﺳﺖ. ﮐﻪ ﻣﻔﻬﻮ= ﻡ ﺩﻳﮕﺮ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﻧﻴﺴﺖ.ﮔﺮﭼﻪ ﺗ&= #65252;ﺎﻡ ﺩﺭﺟﺎﺕ ﻫﻨﺮﻫ&#= 65166; ﻭ ﺯﻳﺒﺎﺋﻰ ﻫﺎ&= #65263; ﭘﺎﺋﻴﻦ ﺗﺮ ﺍﺯ&= #65175;ﻤﺎﻡ ﺳﻄﻮﺡ ﻋﻘﻠﻰ ﺍ&= #65255;ﺴﺎﻧﻬﺎ ﺭﺍ ﻃﺮﺩ ﻧﻤی کند.ﺩﺭ ﺍﻳﻦ ﻣ= 5268;ﺎﻧﻪ ﺩﺭ ﺧﻮﺍﺑﻬﺎ ﻭ&= #65197;ؤﻳﺎﻫﺎﻯ ﺍﻧﺴﺎﻥ ﻫﺴﺖ<sp= an dir=3DLTR>' ﮐﻪ ﺍﮔﺮﺷﻬﻮﺩﻯ ﺍ&#= 65247;ﻬﻰ ﺑﺎﺷﺪ'ﺻﺎﺣﺐ ﺷ&= #65166;ﻫﺪﺍﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻭ ﺭؤﻳﺎﻫﺎﻯ ﺻ&#= 65166;ﻟﺤﻪ ﻭ ﺍﺻﻠﺎﺣﻰ ﺳﺎ&= #65247;ﮑﺎﻥ ﻣﻴﺒﺎﺷﻨﺪ.ﻭﻟ&#= 65264; ﺭؤﻳﺎﻫﺎﻯ ﮐﺎ= 5169;ﻮﺳﻰ ﺩﺭﻏﻴﺮ ﺳﺎﻟﮑ&#= 65166;ﻥ'بویژه= ; ﻗﺸﺮﻯ ʌ= 59;ﺎﻯ ﻣﺬﻫﺒﻰ'ﺑﺘﻤﺎ&#= 65251;ﻰ ﺍﺩﻳﺎﻥ ﻏﻴﺮ ﺳ&= #65248;ﻮﮐﻰ'ﻋﻤﻠﺎ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺍ&= #65251;ﺮﻭﺯ ﺁﻧﻬﺎ'ﻭ ﻧﻤﻮﻧ&= #65258; ﻫﺎﺋﻰ ﺍﺯ ﺯﻧﺪ&= #64404;ﻰ ﺣﻘﻴﺮﺗﺮ ﻭ ﺣﻴ&= #65262;ﺍﻧﻰ ﺁﻧﻬﺎ ﺩﺭﺗﻮﻟ&#= 65194; ﺑﻌﺪﻯ ﻣﻴﺒﺎﺷ&#= 65194; ﮐﻪ ﻣﺎ ﺁﻧﺮﺍ ﺟ= ﻬﻨم ﺪﻭﻡ ﻭﻫﻢ ﺍﮐﻨ&= #65262;نی اﻳﻦ ﻗﻬﻘﺮﺍﺋ= 5268;ﺎﻥ ﺩﺭﺁﻳﻨﺪﻩ ﻣﻴ&#= 65192;ﻮﺍﻧﻴﻢ.ﮐﻪ ﺍﮔﺮﮐﺎﺑﻮس ﺩ= 5165;ﺷﺘﻪ ﺑﺎﺷند' ﺑﺎﺯ ﺧ&#= 65262;ﺩﺭﺣﻤتی اﻟﻬﻰ ﺍﺳﺖ.ﭼﻮ&#= 65253; ﻀﻤن ﺗﺬﮐّﺮﺍA= 173; ﻭﺗﻬﺪﻳﺪﺍﺕ ﻭ &= #65261;ﻋﻴﺪﻫﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;.ﺗﺎ ﺷﺎﻳﺪ ﺷﺨﺺ ﺗﺠ&= #65194;ﻳﺪ ﻧﻈﺮﻯ ﺩﺭ ﺭﺍﻩ = ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺧﻮﺩ ﺩﺭ ﺳ= ﻠﻮﻙ ﺍﻟﻬﻰ'ﻭﺩﺭ ﺑﻘ&= #65268;ّﻪ ﺍﻳّﺎﻡ ﺯﻧﺪﮔ= 5264; ﮐﻨﻮﻧﻰ ﺧﻮﺩ ﺑ&= #64401;ﻨﺪ.ﻭ ﺍﻟّﺎ ﺑﺪﻭﻥ ﺭ&#= 1572;ﻳﺎﻫﺎﻯ ﮐﺎﺑﻮﺳﻰ'ﻳﻌﻨ&#= 65264; ﺟﻬﻨﻤﻬﺎﻯ ﺑﻌ&#= 65194;ﻯ ﺩﺍﻏﺘﺮﻭ ﺑﺪﻭ&#= 65253; ﺳﺎﺑﻘﻪ ﺁﮔﺎﻫ&#= 65264; ﺍﺯ ﻧﻤﻮﻧﻪﻫﺎ &= #65261; ﺍﺧﻄﺎﺭﻫﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺁﻥ ﺧﻮﺍﻫند ﺑ= 5262;ﺩ.<o:p></o:p> ﺩ= ﺭ ﺭؤﻳﺎ ﭼﻪ' ﺍﺯ ﻧ= ﻮﻉ ﺷﻬﻮﺩﻯ ﻭ ﭼﻪ ﺍ= ﺯ ﻧﻮﻉ ﮐﺎﺑﻮﺳﻰ'&= #65193;ﺭﺟﺎﺗﻰ ﺍﺯ ﻣﺮﺍﺗﺐ ﺟﻤ&= #65166;ﻟﻰ ﺩﺭ ﻧﺎﻇﺮ ﺭؤﻳ&#= 65166; ﻭﺟﻮﺩ ﺩﺍﺭﺩ.ﮐ&= #65258; ﺍﻟﺒﺘﻪ ﺯﻳﺒﺎ &= #65165;ﺳﺖ.ﻭﻟﻰ ﻧﺴﺒﺖ ﺑﺪﺭﺟﺎ&#= 65173; ﻧﻮﻋﻰ ﺑﺪﺗﺮ ﺍ&= #65199; ﺧﻮﺩﺷﺎﻥ.ﻭ ﺍﻟ&= #1617;ﺎ ﺯﺷﺖ ﺍﺳﺖ'ﻧﺴﺒ&= #65174; ﺑﺠﻤﺎﻝ ﻭ ﺯﻳﺒ&= #65166;ﺋﻰ ﺍﻧﻮﺍﻉ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﺯ ﻣﻘﺎم ﺨﻮﺩ. = ﺧﻮﺏﻭ ﺑﺪ ﻭ ﺯﺷﺖﻭ ﺯﻳ= ﺒﺎ ﻭﺟﻮﺩ ﻧﺪﺍﺭﻧ&#= 65194;.ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺯﺷﺘ&#= 65264; ﻭﺑﺪﻯ ﻧﻤﻰﺁﻓ&#= 65198;ﻳﻨﺪ.ﻭﺩﺭ ﺷﺄﻥ ﺧﺪﺍﻭﻧﺪ &= #65255;ﻴﺴﺖ ﮐﻪ ﺳﺮﺍﺳﺮ ﺭﺣ&= #65252;ﺖ ﻣﻴﺒﺎﺷﺪ.و اﻳ= 5254; ﺑﺴﺘﮕﻰ ﺑﻤﻘﺎ&#= 65249; ﻋﻘﻠﻰ ﻭﺳﻠﻴﻘ&#= 65258;ﻭ ﻣﺪﺍﺭﺝ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺡ ﺷﺨﺺ ﺍﻧﺴ&= #65166;ﻥ اﺳﺖ'ﮐﻪﺗﺎ ﮐﻨ&#= 65262;ﻥ ﻭﺍﺯ ﮔﺬﺷﺘﻪ'ﻭ&= #1740;ا </spa= n>ﭼﻘﺪﺭ ﺍﮐﻨʌ= 62;ﻥ ﻧﻴﺰ ﺑﺪﮐﺎﺭﻯ'&= #65267;ﺎ ﺑﺎﻟﻌﮑس ﻓﺪﺍ= 4400;ﺎﺭﻯ ﺗﮑﺎﻣﻠﻰ ﻭ ﺳﻠ&= #65262;ﮐﻰ ﮐﺮﺩﻩ ﺍﺳﺖ.ﭘس &= #65197;ؤﻳﺎﻫﺎ ﺑﺎﺯﻣﺎﺩﻯ ﻳﺎ &= #65207;ﺒﻪ ﻣﺎﺩﻯ ﻫﺴﺘﻨﺪ.&= #65175;ﺎ ﻣﻔﻬﻮﻡ ﻧﺎﻇﺮ &= #65197;ؤﻳﺎ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻫ= ﻤﻴﻦ ﺍﻧﺴﺎﻧﻬﺎ ﺻﻔ&#= 65166;ﺕ ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ &= #64400;ﻮﻫﺴﺘﺎﻧﻬﺎ ﻭ ﺟﻨﮕﻠﻬﺎ ﺭﺍ = ﺩﺍﺭﻧﺪ ﮐﻪ ﺩﺭ ﺑﻴﺪﺍﺭ&= #65263; ﺍﺯ ﺧﻮﺩ ﻧﺸﺎﻥ = ﻣﻴﺪﻫﻨﺪ ﻭ ﺗﻨﻬﺎ ﺑﺪﻳﻦ = ﻭﺳﻴﻠﻪ ﻣﻴﺘﻮﺍﻧﻨﺪ'ﺩ&#= 65197;ﻙ ﻣﻌﻨﻰ ﺭؤﻳﺎ ﺭ&#= 65165; ﺑﮑﻨﻨﺪ.ﻭ ﺍﮔﺮ = ﺧﻮﺍﺳﺘﻪ ﺑﺎﺷند ﺩﺭﻙ ﻣ= 5228;ﻨﻰ ﮐﻨﻨﺪ ﮐﻪ ﺳﺎﻟ&= #64401;ﺎﻥ ﺍﺯ ﭘﻴﺮ ﺍﻟﻬﻰ = ﺧﻮﺩ'ﺗﻌﺒﻴﺮ ﻭﺗﻔﺴﻴﺮ ﺭؤﻳ= 5166;ﻫﺎﻯ ﺻﺎﻟﺤﻪ ﺭﺍ ﻣﻴ&= #65236;ﻬﻤﻨﺪ. ﻫﺮﭼﻪ ﻣﻮﺍﺭﺩ &= #65227;ﻴﺐ ﻭ ﺯﻳﻨﺖ'ﻭﻳﺎ ﻧ= ﺎ ﺯﻳﺒﺎﺋﻰ ﺩﺭ ﺭ&= #1572;ﻳﺎﻫﺎﻯ ﺍﻭ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65194;' ﺳﺎﻟﻚ ﻣﻰ ﻓﻬﻤ&= #65194; ﻭﺍﺯ ﺁﻥ ﻣﺘﻨﻔ&= #1617;ﺮمیگرﺩﺩ.ﻭﺗ= ﺮﻙ ﻋﺎﺩﺕ ﺁﻧﻬﺎ ﻣ&= #65268;ﮑﻨﺪ.ﻭﺍﻟّﺎ ﺟﻨﺒﻪﻫﺎﻯ ﺍﻟ&#= 65260;ﻰ ﻭﺯﻳﺒﺎﻯ ﺁﻥ ﺭ&= #1572;ﻳﺎﻫﺎ'ﭘﺎﺩﺍA= 205; ﻭﻣﺪﺭﻙ ﻗﺒﻮﻝ &= #65165;ﻟﻬﻰ ﺍﺯ ﺍﻋﻤﺎﻝ ﺗﺰ&= #64400;ﻴﻪ ﻧﻔس ﺳﺎﻟﮑﺎﻥ &#= 65251;ﻴﺒﺎﺷﺪ.ﮐﻪﭘA= 268;ﺮﺍﻟﻬﻰ ﺭﺍ ﺧﻮﺭﺳﻨﺪ'ﻭ = ﺳﺎﻟﻚ ﺭﺍ ﺑﺎ ﺍﻳﻦ ﺭؤ&= #65267;ﺎﻫﺎ ﻣﺘﻮﺟّﻪ ﻣﻴﮑ= 5256;ﻨﺪ ﺗﺎ ﺍﻣﻴﺪﻭﺍﺭ &= #65261; ﻧﻴﺮﻭﻣﻨﺪﺗﺮ &#= 64344;ﻴﺶ ﺑﺮﻭﻧﺪ. &#= 65261;ﺗﺰﮐﻴﻪ ﻧﻔس ﺩﺭﻋﺰﻟﺖ &#= 65203;ﻠﻮﮐﻰ ﺧﻮﺩ' ﺩﺭﺗﺨﻠﻴ&= #65258; ﻭ ﺗﺤﻠﻴﻪ ﺑﻨﻤ&= #65166;ﻳﺪ.ﺗﺎ ﺑﻬﻔﺖ ﺗﺠﻠّﻰ &#= 65207;ﻬﻮﺩﻯ'ﺑﺨﺼﻮA= 209; ﻧﻬﺎﺋﻰ ﺧﻮﺩ ﺑ&= #65198;ﺳﺪ.ﻭ ﺩﺭﻫﺮﻃﺮﻳﻘﺖ &#= 65261;ﺩﻳﻨﻰ ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺑﻴﻚ ﺷﻬﻮﺩ ﺟﺪ&= #65267;ﺪﻯ ﺍﺯ ﺗﮑﺮﺍﺭ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﻓﻌﻠﻰ ﻣﻴﺮﺳﺪ. = ﻭ ﺑﺎ ﻃﺮﻳﻘﺖﺳﻠ&#= 65262;ﮐﻰ ﻣﺤﻤﺪ ﻧﻴﺰ' ﭘس&= #65165;ﺯ ﭘﻨﺞ ﺷﻬﻮﺩ ﻣﻘ&= #65194;ﻣﺎﺗﻰ ﺍﺩﻳﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﻗﺒﻠﻰ'ﺁﺩﻡ ﺗﺎ = ﻣﺴﻴﺢ'ﮐﻪ ﻧﺎﻡ ﭘﻨﺞ ﺗﻦ ﺁ= ﻝ ﻋﺒﺎﺩﺭ ﻋﺮﻓﺎ&#= 65253; ﺍﺳﻠﺎﻣﻰ ﻳﺎﻓ&#= 65176;ﻪﺍﻧﺪ' ﺁﻧﮕﺎﻩ &#= 65169;ﺸﻬﻮﺩ ﺷﺸﻢ ﻗﺎﺋﻢ ﻭ ﻋ= ﺮﺵ ﺭﺣﻤﺎﻥ ﻣﻴﺮﺳ&#= 65256;ﺪ.ﻭ </spa= n>ﭘس ﺍﺯ ﻣﺮﮒ A= 239;ﺒﻞ ﺍﺯ ﻣﺮﮒ'ﻭﻣﺸﻴ&= #1617;ﺖ ﺍﻟﻬﻰ ﺩﺭ ﺷﺎﻳ&= #65204;ﺘﮕﻰ ﺗﮑﺎﻣﻞ ﻣﺤﻤﺪ&#= 65263;' ﺑﺮﺍﻯ ﺑﺎﺯﮔﺸ&#= 65174;ﺑﺨﻠﻖ ﻭﺗﻌﻠﻴﻢ ﺩﻳﮕ&#= 65198; ﺳﺎﻟﮑﺎﻥ ﻤﺴﺘ&#= 65228;ﺪ ﺩﺍﺭﻧﺪ'ﮐﻪ ﺍﺯ = ﺍﻧﮕﺸﺘﺎﻥ ﻴﻚ ﺩﺳﺖ ﻫﻢ ﺗﺠ= ﺎﻭﺯ ﻧﻤﻰ ﮐﻨﻨﺪ.ﻭ ﺍ= ﮐثرﺍ ﺑﺎ ﺷﻬﻮﺩ ﻗﺎﺋ&= #65250; ﻭﻣﺮﮒ ﻗﺒل اﺯ &#= 65251;ﺮﮒ ﺑﺎﺯﮔﺸﺖ ﻣﺠﺪ&#= 65193; ﺑﺨﻠﻖ ﻧﺪﺍﺭﻧ&#= 65194;.ﻭ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻣﻴﺮﻭﻧﺪ.ﺩﺭ ﺣ&= #65166;ﻟﻴﮑﻪ ﺃﻧﺪﮐﻰ ﮐﻪ ﺗﻮ&= #65247;ﺪ ﺩﻭﻡ ﺍﻟﻬﻰ= ;' ﻭﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ'ﺍﻣﺘﻴﺎﺯﺍ= 5173; ﺗﮑﺎﻣﻠﻰ ﺑﻴﺸ&#= 65176;ﺮﻯ ﺩﺭﺷﻬﻮﺩﻫﺎﻯ &#= 65227;ﻘﻠﻰ'ﻭ ﺗﺰﮐﻴﻪ ﻫﺎﻯ ﺑ&= #65268;ﺸﺘﺮ ﺑﻴﺶ ﺍﺯ ﺣﺪّ ﮐ&= #65236;ﺎﻳﺖ ﻗﺒﻠﻰ ﺧﻮﺩ'ﺍﻣ&= #65176;ﻴﺎﺯﺍﺕ ﺟﺪﻳﺪﻯ ﺑﺮﺍﻯ &= #65197;ﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ'ﺩﺭ = ﻓﺼﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎﻟﺎﺗﺮﻯ ﻣﻴ&#= 65198;ﻭﻧﺪ.<o:p></o:p> ﮐﺎﺭ ᥽= 9;ﻨﺮﻣﻨﺪﺍنی که ﻣﻴﺸﻨﺎﺳﻴA= 250;'ﻣﻌﻤﻮﻟﺎ ﺗﺒﺪﻳﻞ ﺳﻮﮊﻩ&#= 65259;ﺎﻯ ﻣﺤﺴﻮس ﺧﺎﻡ ﻣ&#= 65166;ﺩﻯ'ﻭ ﺑﺪﻭﻥ ﺻﻮﺭﺗﻰ &= #65251;ﺸﺨّﺺ ﺍﺳﺖ. ﮐﻪﺁﻧﺮﺍ = ﺑﺼﻮﺭﺕﻭ ﺳﻮﮊﻩ ﻣﺤﺴﻮس &#= 65165;ﺳﺘﺎﺗﻴﻚ' ﻭﺟﻤﺎلی اﻧﺘʌ= 00;ﺍﻋﻰ' ﺍﺯ ﻃﺮﻳﻖ ﺩﺍﺩ&= #65253; ﺻﻮﺭﺕ ﻣﺸﺨّﺺ &#= 65203;ﻮﮊﻩ ﻣﻴﺒﺎﺷﺪ. ﮐﺎﺭ&= #65259;ﻨﺮﻣﻨﺪ ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻧ&= #65258;' ﺑﺪﻧﺒﺎﻝ ﻧﻔﻊ &= #65261; ﻧﺘﺎﻳﺞ ﺩﻧﻴﻮ&#= 65263; ﻭ ﺑﺸﺮﻯ ﻓﻮﺭﻯ = ﺍﺳﺖ.ﻭ ﻫﺮﮔﺰ ﺑﻔﮑﺮ ﻣ&= #65256;ﺎﻓﻊ ﺩﻭﺭﺗﺮ ﺃﺑﺪﻯ &= #65191;ﻮﺩ ﻧﻴﺴﺖ.ﻭ ﻟﺬﺍ ﺍ= ﺯ ﻏﺎﻳﺎﺕ ﻭ ﺍﻫﺪ&= #65165;ﻑ ﺍﻟﻬﻰ ﺩﻭﺭ ﺍﻧ&= #65194;ﻳﺸﺎﻧﻪ ﺩﻭﺭ ﻣﻴﮑﻨﺪ.ﻭ = ﺣﺘﻰ ﺩﺭﺍﺷﺘﺒﺎﻩ ﻣ&#= 65264; ﺍﻧﺪﺍﺯﺩ ﻭ ﮐﺎ&= #65197; ﺍﻧﺘﺰﺍﻉ ﺫﻫﻨ&#= 65264; ﺧﻮﺩ ﺭﺍ'ﺩﺭ ﺭﺍ= ﻩ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﺃﺑﺪﻯ' ﻭﻣﻨﻈﻮ&= #65197; ﺍﺯﻟی ﺃﺑﺪﻯ ﺧ&#= 65194;ﺍﻭﻧﺪ ﺭﺍ ﺑﮑﺎﺭ ﻧﻤﻰ = ﻴﺮﺩ.ﺑﺨﺼﻮﺹ ﻫﻨﺮﻫﺎﻯ ﻣﺪﺭ&#= 65253; ﻭﻧﻮﺁﻭﺭﻯ هاA= 163;ﻰﮐﻪ ﺑﻴﺸﺘﺮ ﺍﻳﻦ ﺩ&= #65261;ﺭﻯ ﺍﺯ ﺣﻘﻴﻘﺖﺃﺑ&#= 65194;ﻯ ﻭﺍﻟﻬی ﺮﺍ ﺩﺍ&#= 65197;ﺩ.ﺩﺭﺣﺎﻟﻴﮑA= 258; ﻫنرﻫﺎﻯ ﺳﻨّʋ= 76;ﻰ ﺗﺎ ﺣﺪﻭﺩﻯ'ﺑﻴ&= #65208;ﺘﺮ ﺟﺎ ﺍﻓﺘﺎﺩﻩ ﺍ&= #64400;ثرﻳّﺖ ﻫﺴﺖ'ﭘس ﺍﺭﺗﺒ&#= 65166;ﻁ ﺑﻬﺪﻑ ﺍﻟﻬﻰ ﻧ&= #65194;ﺍﺭﺩ.ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﻫﻨ&= #65198; ﺷﻌﺮﻯ ﻭ ﺃﺩﺑﻰ'= ﻭﺿﻊ ﺑﻬﺘﺮ ﺍﺯ ﻫﺪﻓ&= #65260;ﺎﻯ ﻟﺬﺕ ﺩﻫﻨﺪﻩ'ﭼ&= #65262;ﻥ ﻧﻘﺎﺷﻰ ﻭ ﻣﻮﺳ&= #65268;ﻘﻰ ﻭ ﺳﻴﻨﻤﺎ ﻭﺗﺂ&= #65175;ﺮ ﺩﺍﺭﻧﺪ. ﺯﻳﺮﺍ = ﻫﺮ ﻣﻮﺿﻮﻉ ﺍﺳﺘﺎ&#= 65175;ﻴﮑﻰ ﮐﻪ ﺣﺴّﻰ ﺍﺳﺖ'&= #65251;ﺎﺭﺍ ﺑﻤﻮﺿﻮﻉ ﺧﺎﺭ&#= 1580; ﺁﻥ ﻣﻮﺿﻮﻉ ﺍﺳ&= #65176;ﺎﺗﻴﮑﻰ ﺍﻳﺴﺘﺎ ﻧﻤﻴﺒ&#= 65198;ﺩ.ﺯﻳﺮﺍ ﺩﺭ ﻫﻨﺮ'ﺟﻤﺎﻝ = ﻧﻬﺎﺋﻰ ﻏﺎﻳﺖﻫﺪﻑ(ﻓﻰ &= #65195;ﺍﺗﻪ)ﺩﺍﺭﺩ.ﻭ ﻣﻘﺼﻮﺩ ﻧﺎﻇﺮ &= #65259;ﻨﺮ'ﻧﻴﺰ ﻫﻤﻴﻦ ﺫﺍﺕ ﻟﺬ&= #65173; ﻫﻨﺮﻯ ﺍﺳﺖ.ﻭ ﺑ= ﻴﻦ ﻣﺎﺩﻩ ﺳﻮﮊﻩ ﻭ&= #65211;ﻮﺭﺕ ﺯﻳﺒﺎﺋﻰ ﺁﻥ' ﻓ= ﺎﺻﻠﻪﺍﻯ ﻫﺴﺖ.ﻭ ﻫﺮﭼﻪ ﺍ= ﺗّﺤﺎﺩ ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ &= #65211;ﻮﺭﺕ </spa= n>ﮔﻴﺮﺩ'ﺯﻳﺒʋ= 66;ئی ﻮﻣﺎﺩﻩ ﻭﺻﻮﺭ&#= 65173; ﺑﻴﺸﺘﺮ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻣﺎ ﻧﺎﻇﺮﻫﻨﺮ&#= 65263;ﺮﺍ ﺍﺯ ﺍﺣﺴﺎس ﻣﺎ&#= 65193;ﻩ ﺑﺎﺣﺴﺎس ﺑﺎﻃ= 5256;ﻰ ﺍﺯ ﺻﻮﺭﺕ ﺩﺭ ﻫ= ﻨﺮ ﻣﻴﺒﺮﺩ.ﻭ ﺍﻧﺘ&= #65200;ﺍﻉ ﺫﻫﻨﻰ ﺍﺯ ﻣﻌﺎ&= #65255;ﻰ ﻭ ﺑﺮﺩﺍﺷﺘﻬﺎ &= #65193;ﺭ ﺍﻧﺴﺎﻥ ﺑﻮﺟﻮ&#= 65193; ﻣﻴﺂﻭﺭﺩ.ﮔﻮﺋ&#= 65264; ﮐثرﺕ ﻭ ﺗﻮﺳﻌ= 5258; ﺗﺪﺍﻋﻰ ﻫﺎﻯ ﻣ&= #65228;ﻨﻮﻯ ﺍﻓﻘﻰ ﻭ ﻫﻢ ﺳﻄ= ﺢ ﺩﺭ ﮐﻤﺎﻝ ﻣﻴﺒ&= #65166;ﺷﻨﺪ.ﮐﻪﺍﻳﻦ ﺭﺍ ﺗﮑﺎﻣﻞ ﻧﻤ&= #65268;ﺪﺍﻧﻴﻢ. ﮔﺮﭼﻪ ﺗﻐﻴﻴﺮ &= #65261; ﺗﻮﺳﻌﻪﺍﻯ ﺍﻓ&#= 65240;ﻰ ﻫﺴﺖ.ﻭ ﺳﺮﺍﺳﺮ = ﻣﻮﺿﻮﻋﺎﺗﻰ ﻋﺎﺩﻯ ﻭ ﺩﻧﻴﻮ&= #65263; ﻭ ﺍﻧﺘﺰﺍﻉ ﺫﻫ&= #65256;ﻰ ﺍﺳﺖ.ﻭﻟﻰ ﺗﮑﺎ&= #65251;ﻞ ﻋﻤﻮﺩﻯ ﺭﻭ ﺑﺒ&= #65166;ﻟﺎ ﻭﺁﻳﻨﺪﻩ ﻫﺎﻯ &= #65255;ﻴﺎﻣﺪﻩ'ﻭ ﺗﺸﺴﺒّﻪ ﺑﻴﺸ= 5176;ﺮ ﺑﺨﺪﺍﻭﻧﺪ ﺩﺭ &= #64400;ﻤﺎﻟﺎﺕ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻫ&= #65256;ﺮ ﻭﻗﺘﻰ ﻣﻌﻨﻮﻯ &= #65261; ﺳﭙس ﻫﻨﺮ ﻣﻴﻨ&#= 65262;ﻯ ﮔﺮﺩﻳﺪ' ﺁﻧﮕﺎ&= #65257; ﻫﻨﺮﻣﻨﺪﻯ ﻭﻧ&#= 65166;ﻇﺮ ﻫﻨﺮ ﺭﺍ ﺑﺮﺏّ&#= 65165;ﻟﻨﻮﻉ ﺑﺸﺮﻯﺩﺭ ﻋﻘﻞ &= #65261; ﺍﺧﻠﺎﻕ ﻭ ﺫﻭﻕ = ﻭ ﺳﻠﻴﻘﻪ ﻭ ﻫﻨﺮ = ﺷﻨﺎﺳﻰ ﺑﺎﻟﺎ ﻣﻴﺒﺮﺩ &= #65175;ﺎ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﻬﻨﺮﻫ&#= 65166;ﻯ ﻋﻈﻴﻢ ﺗﺮ ﻭ ﺍﻟ= ﻬﻰ ﺗﺮ ﺭﺳﻴﺪ. ﻣﻨﻈ= ﻮﺭ ﺍﺯ ﻫﻨﺮ'ﺩﺭ ﻋﺸ= ﻖ ﺑﻴﺸﺘﺮ ﻭ ﺗﻌﺎ&= #65247;ﻰ ﺗﮑﺎﻣﻠﻰ ﻫﺎﻯ &= #65259;ﻨﺮﻯ ﺍﺳﺖ'ﮐﻪ ﺩﺭ ﮐﺎ= ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ ﻓﺮﺩﻭﺳﻰ ﻋﺎﺭ&#= 65233; ﺍﻟﻬﻰ'ﺁﻧﺮﺍ ﻣ&= #65256;ﺤﺼﺮﺍ ﻧﺰﺩ ﺍﻳﺮﺍﻧﻴ&#= 65166;ﻥ ﻣﻴﺪﺍﻧﺪ ﻭ ﺑس.&= #64400;ﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻳ&#= 65228;ﻨﻰ ﺁﺭﻳﺎ ﺷﺪﮔﺎﻥ &= #65239;ﺪﻳﻢ ﻭﺟﺪﻳﺪ ﻫﺴﺘﻨ&#= 65194;. ﻭﻧﻪ ﻫﺮﮐس ﺩﺭ &= #65251;ﺤﻴﻂ ﺍﻳﺮﺍﻥ ﺯﻧﺪﮔ&#= 65264; ﮐﻨﺪ'ﻳﺎ ﻓﺎﺭﺳ&= #65264; ﺻﺤﺒﺖ ﻧﻤﺎﻳﺪ.&= #64400;ﻪ ﻓﺎﺭﺳﻰ ﺯﺑﺎﻥ &= #65227;ﺮﻓﺎﻧﻰ ﻭ ﺍﻟﻬﻰ ﭼﻨﺪ ﻫ= ﺰﺍﺭ ﺳﺎﻝ ﮔﺬﺷﺘﻪ ﺍ&= #65239;ﻮﺍﻡ ﺑﺴﻴﺎﺭﻯ ﺩﺭ ﺍ&= #65267;ﻦ ﮔﻮﺷﻪ ﺟﻬﺎﻥ ﺑ&= #65262;ﺩﻩ' ﺍﺯ ﭼﻴﻦ ﺩﺭ ﺷﺮ= ﻕ ﺗﺎﻣﺮﺯﻫﺎﻯ ﺍ&#= 65197;ﻭﭘﺎ ﻭﻫﺮﺟﺎ ﮐﻪ ﻓﻠ&= #65204;ﻔﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣ&= #65212;ﺮﻑ ﺩﺍﺷﺘﻪ ﺍﺳﺖ. ﭘ= س ﻫﻨﺮﻣﻨﺪ ﺩﺭ ﮐ&= #65166;ﺭﻫﻨﺮﻯ ﺧﻮﺩ ﺍگر ﻫﺪﻑ &#= 65165;ﻟﻬﻰ و ﺩﻭﺭ ﺃﻧﺪﻳﺸ&#= 65264; ﮐﻨﺪ'ﮐﻪ ﺑﻬﺘﺮ = ﺍﺯ ﻧﻔﻊ ﻓﻮﺭﻯ اس= 578;.ﮐﻪ ﺑﺨﺎﻃﺮ ﭘﻮﻝ ﻭ = ﻣﺰﺩ ﮐﺎﺭ ﻣﻰ ﮐﻨﺪ. ﺑ= ;ﻄﻮﺭی که ﺍﺷﻴاء ﻭﺳʌ= 62;ﮊﻩ ﻫﺎﻯ ﻏﻴﺮ ﻫﻨﺮ&= #65263;'ﻏﺎﻳﺖ ﻭ ﻫﺪﻑ ﻭ ﻓﺎﻳﺪ= ﻩ ﺧﻮﺩ ﺭﺍ ﻧﺪﺍﺭ&= #65255;ﺪ.ﻭﻟﻰ ﻣﻮﺿﻮﻉ ﺍﺳﺘﺎ&#= 65175;ﻴﮑﻰ ﺟﻤﺎﻟﻰ'ﺧﻮﺩ ﻫ&= #65252;ﺎﻥ ﻏﺎﻳﺖ ﺁﻧﻬﺎ ﻣ&= #65268;ﺒﺎﺷﺪ.<o:p></o:p> ﻣﻮﺿﻮع اﺳﺘﺎﺗﻴﮑﻰ ﻳ= 5166; ﻭﺣﺪﺕ ﺻﻮﺭﺕ ﻭ&= #65251;ﺎﺩﻩ ﺃثر ﻫﻨﺮﻯ'ﻳﻚ &#= 65251;ﻮﺿﻮﻉ ﻋﻤﻮﺩﻯ ﺍﺳﺖ.ﮐ&= #65258; ﺍﺯ ﻣﺎﺩﻩ ﺟﺰ ﺳ= ﺎﻳﻪﺍﻯ'ﺑﺮﺍﻯ ﮐﻤﻚ ﺫﻫﻨﻰ'ﺍﺯ = ﺁﻥ ﭽﻴﺰﻯ ﺑﺎﻗﻰ ﻧ&= #65252;ﻴﻤﺎﻧﺪ. ﻭ ﺩﺭ ﺍﺷﻴاء ﺩ&#= 65255;ﻴﻮﻯ ﺍﺯ ﺻﻮﺭﺕ'ﺗﻨﻬ&= #65166; ﺑﺮﺍﻯ ﮐﻤﻚ ﺑﺬ&= #65259;ﻦ ﺣﻔﻆ ﻣﻴﺸﻮﺩ.ﮐ&= #65258; ﺑﻮﺩﻥ ﺻﻮﺭﺕ ﻓ&= #65260;ﻢ ﻭﺗﺼﻮﺭ ﻭ ﺣﻔﻆ = ﭼﻴﺰﻯ ﺩﺭ ﺣﺎﻓﻈﻪ ﺍﻧ&= #65204;ﺎﻥ ﻣﻴﺴّﺮ ﻧﻴﺴﺖ.&#= 65261; ﻣﺪﺍﻡ ﺫﻫﻦ ﺍﻧ&= #65204;ﺎﻥ ﺑﺸﺮﻯ ﺩﺭ ﻣﺤﺪ&= #65261;ﺩﻩ ﻣﺎﺩﻩ ﻭﻧﻔﻊ ﻭ = ﺩﻧﻴﺎﻯ ﺑﺸﺮﻯ ﺑﺎﻗﻰ ﻣ&= #65268;ﻤﺎﻧﺪ. ﻫﻨﺮ ﻧﻤﻮﻧﻪﺍ&#= 65263; ﺍﺯ ﻭﺣﺪﺕ ﻣﺎﺩ&= #65257; ﻭ ﺻﻮﺭﺕ ﺍﺳﺖ. ﻳ= ;ﮑﻰ ﻧﺎﺳﻮﺗﻰ ﻭﺩﻳ&#= 64405;ﺮﻯ ﻣﻌﻨﻮﻯ ﺫﻫﻨﻰ. = ﻭ ﻫﻴﭻ ﮐﺪﺍﻡ ﺩﺭ = ﺟﻬﺎﻥ ﻣﺎﺩﻯ ﻧﺎﺳﻮﺗ&#= 65264; ﻭﺟﻮﺩ ﻧﺪﺍﺭﻧ&#= 65194;. ﻭﺯﻧﺪﮔﻰ ﻧﺎﺳ&#= 65262;ﺗﻰ' ﻳﻌﻨﻰ ﺗﺮﮐﻴﺐ &= #65165;ﻳﻦ ﺩﻭ ﺩﺭ ﻳﻚ ﺗﮑﺎ= ﻣﻞ ﻣثبت ﻭﻳﺎ ﻗﻬA= 240;ﺮﺍ </spa= n>ﻭﺗﻐﻴﻴﺮ ﻣʌ= 56;ﻔﻰ.درﻫﻤﻴﻥ ﭙﺮﺩﺍﺧﺘﻦ ﻫﻨ&#= 65198;ﻯ ﻣﺎﺩﻩ ﺑﺎ ﺻﻮﺭ&= #65173; ﺁﻥ ﺍﺳﺖ. ﻟﺬﺍ ﻫ= ;ﺮﮐﺎﺭﻫﻨﺮﻯ ﻗﻮﻯ ﺗﺮﻳﻦ ﺗﻌ&= #65170;ﻴﺮ' ﻭ ﺟﻨﺒﻪ ﺍﻧﺴﺎ&= #65253; ﺑﺸﺮﻯ ﺁﻥ ﺍﺳﺖ.= ﻭ ﺍﮔﺮ ﻫﻨﺮ ﻧﺒﻮ&= #65193; ﺍﺷﻴاء ﻫﻤﺎﻥ = 5219;ﻮﺭ ﻣﻴﻤﺎﻧﻨﺪ ﮐﻪ &= #65169;ﻮﺩﻩﺍﻧﺪ.ﻳﺎ ﮐﺴﻰ ﻧﺒﻮﺩ'ﻭ ﻳ= ﺎ ﺍﮔﺮ ﺑﻮﺩ ﻧﻤﻰ = ﺗﻮﺍﻧﺴﺖ ﺍﺯ ﻣﺎﺩﻩ ﺻﻮﺭ&= #65173; ﺗﻌﺎﻟﻰ ﺑﺴﺎﺯ&#= 65193;. ﻭﺩﺭ ﺻﻮﺭﺗﻬﺎ&#= 65263; ﺷﻬﻮﺩﻯ ﻧﻴﺰ' ﻫ= ﻤﭽﻨﺎﻥ ﺻﻮﺭﺕ ﻣﻬﻢ ﺍﺳ&= #65174; ﮐﻪ ﻣﺎ ﺭﺍ ﺑﺸﻬ= ﻮﺩ ﺻﻮﺭﺕ ﺩﻳﮕﺮﻯ &= #65165;ﺯ ﻣﺎﺩﻩ'ﻭ ﺳﺮﺍﺳ&= #65198; ﻣﻌﻨﻮﻳّﺎﺕ'ﻋ= 5166;ﻗﺒﺖ ﺑﺎﻳﺪ ﺑﻤﻴﻨﻮ&#= 65267;ّﺖﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﻰ = ﺑﺮﺳﺎﻧﺪ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ &= #65255;ﻤﻰ ﺗﻮﺍﻧﺪ ﺩﺭﻙ ﻭ = ﻓﻬﻢ'ﻭ ﺣﺘﻰ ﺣﻔﻆ ﺃﻣﺮ = .ﺟﺪﻳﺪﻯ ﺩﺭ ﺣﺎﻓﻈﻪ ﻭﺳ&= #65166;ﺑﻘﻪ ﺗﺮﺑﻴﺘﻰ ﻭﺗﮑ&#= 65166;ﻣﻠﻰ ﺧﻮﺩ ﺑﻨﻤﺎﻳﺪ'&= #65165;ﮔﺮ ﺑﺪﻭﻥ ﺻﻮﺭﺕ ﺑ&= #65166;ﺷﺪ. ﺣﺘﻰ ﻓﻮﺭﻣﻮﻟ&#= 65260;ﺎﻯ ﺭﻳﺎﺿﻰ ﺻﻮﺭﺕ &= #65259;ﺴﺘﻨﺪ'ﻭ ﻗﺎﺑﻞ ﺣﻔﻆ ﻭﮐ&= #65166;ﺭﺑﺮﺩﻫﺎﻯ ﺑﻌﺪﻯ.ﻭﻧﻴﺰ ﮐ&= #1615;ﺪﻫﺎ ﻭ ﺭﻣﺰﻫﺎ.ﻭ ﺍﻟ= ّﺎ ﭼﻮﻥ ﺩﻭﺩ ﻭ ﺃﺑ= ﺮ ﻭ ﺑﺨﺎﺭ' ﻫﻨﺮ ﺍ= ;ﺣﺴﺎﺳﻰ ﺭﺳﻴﺪﻩ ﺍﺣﺘﻤ&#= 65166;ﻟﻰ' ﭼﻪ ﺭﺳﺪﺑﺒﺮﺩ&#= 65165;ﺷﺘﻬﺎﻯ ﺫﻫﻨﻰ ﻭﻣﻌﻨﻮ&#= 65263;'ﻭ ﻳﺎ ﺑﺎﻟﺎﺗﺮ ﺍ&= #65247;ﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﻣﻴﻨﻮﻯ'&= #65259;ﻤﻪ ﺩﺭ ﻫﻢ ﻣﺨﻠﻮﻁ = ﻭ ﺗﺪﺍﺧﻞ ﻣﻴﮑﻨ&#= 65256;ﺪ.ﻭ ﻫﺮ ﻟﺤﻈﻪ ﺑﺸﮑ&= #65248;ﻰ ﺑﻨﻈﺮ ﻭ ﺫﻫﻦ ﺍ= ﻧﺴﺎﻥ ﻣﻴﺮﺳﺪ.ﮐﻪ ﺗﮑ&= #65248;ﻴﻒ ﺣﺎﻓﻈﻪ ﺍﻧﺴﺎ&#= 65253; ﻧﺎﻣﻌﻠﻮم اس= 8; ﻣﮕﺮ ﻟﺤﻈﻪﺍﻯ که ﺟ= 5198;ﻳﺎﻥ ﺣﺮﮐﺖ ﺍﻳﻦ ﺩﻭ&= #65193;ﻫﺎ ﻭ ﺃﺑﺮﻫﺎ ﻭ ﺳﻴ= ّﺎﻟﻪ ﻫﺎﻯ ﺟﺎﺭﻯ ﺗﻮ&= #65239;ﻒ ﮐﻨﻨﺪ.ﺗﺎ ﻧﺎﻇ&= #65198; ﺑﺘﻮﺍﻧﺪ'ﺻﻮﺭ&#= 65175;ﻰ ﺍﺯ ﺁﻥ ﺭﺍ ﺩﺭ ﺫ= ;ﻫﻦ ﺧﻮﺩ ﺑﺴﺎﺯﺩ. ﺗ= ﺎ ﺣﻔﻆ ﺣﺎﻓﻈﻪ ﺑ&= #65198;ﺍﻯ ﺗﮑﺮﺍﺭ ﻭ ﺍﺳﺘ&= #65236;ﺎﺩﻩ ﻭﮐﺎﺭﺑﺮﺩ'ﺩﺭ &= #65203;ﻠﺴﻠﻪ ﻫﺎﻯ ﺍﻓﮑﺎﺭ ﺑ&= #65228;ﺪﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ &= #65261; ﻧﺘﺎﻳﺠﻰ ﺍﺯ ﺗ&= #65212;ﻮﺭﺍﺕ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﻮ&= #65183;ﻮﺩ ﺁﻭﺭﺩ. ﺯﻳﺮﺍ ﺳ= ﻠﺴﻠﻪ ﺗﺼﻮﺭﺍﺕ ﺗﻨﻬ&#= 65166; ﺭﺳﺎﻧﻨﺪﻩ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ ﻣﺎ'ﺑﺄﺑ&= #65194;ﻳّﺖ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭ ﺑ= ﻘﻴّﻪ ﻣﺪﺍﻡ ﺳﻠﺴﻠﻪ &= #65259;ﺎﻯ ﺑﺮﻳﺪﻩ ﺍﺯ ﻫﻢ = ﻭ ﺗﻔﮑﻴﻚ ﺷﺪﻩ' ﮐ= ﻪ ﭘﺮﺍﮐﻨﺪﻩ ﻓﮑ&#= 65198;ﻯ ﻭﺫﻫﻨﻰ ﻣﻴﮕﺮ&#= 65193;ﻧﺪ. ﻭ ﺑﺮﺍﻯ ﺫﻫﻦ ﺍ= ﻧﺴﺎﻥ ﺑﺎﻋث ﭘﺮﺗﻰ ﺣ&#= 65262;ﺍس ﻣﻴﺸﻮﺩ. ﮐﻪ ﺍﻧ= ﺴﺎﻥ ﺍﮐثر ﺍﻭﻗﺎﺕ = 5193;ﻭﭼﺎﺭ ﺁﻥ ﻣﻴﺒﺎﺷﺪ ﻣ&= #64405;ﺮ ﺩﺭ ﺩﺍﺭﻧﺪﮔﺎ&#= 65253; ﺗﻤﺮﻳﻦ ﻭ ﺳﺎﺑ&= #65240;ﻪ ﮐﻨﺘﺮﻝ ﺧﻮﻳﺸ&#= 65176;ﻦ'ﻭ ﺍﻧﺠﺎﻡ ﺗﺰﮐﻴ&#= 65258; ﻫﺎﻯ ﺑﻴﺸﺘﺮ ﺩ&= #65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﮐ&= #65258; ﺁﻥ ﻧﻴﺰ ﺗﻤﺎﻡ = ﻭﻗﺖ ﺗﻤﺮﮐﺰ ﻭﺟﻮﺩ &= #65255;ﺪﺍﺭﺩ' ﻭﺣﺘﻰ ﺩﺭﻳﻚ ﮐ&= #65166;ﻣﭙﻴﻮﺗﺮ'ﺍﮔ= 5198; ﺑﺮﻧﺎﻣﻪﺍﻯ ﻣ&#= 65204;ﻠﺴﻞ ﻭﻟﻰ ثاﺑﺖ ﻧﺒ= 5166;ﺷﺪ'ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﻗﺎﺑﻞ &= #65165;ﺳﺘﻔﺎﺩﻩ ﺩﺳﺘﮕﺎﻩ ﮐﺎﻣ&#= 64345;ﻴﻮﺗﺮ </spa= n>ﺑﺎﺷﺪ. ﺍﻳﻦ = 5165;ﻧﺴﺎﻥ ﺍﺳﺖ'ﮐﻪ ﻣﺎﺩﻩ = ﻣﺤﺴﻮس ﺭﻧﮓ ﺍﻧﺴﺎﻧﻰ &= #65169;ﺂﻥ ﻣﻴﺪﻫﺪ. ﻭﻣﻮﺿ&= #65262;ﻋﻰ ﻋﻘﻠﻰ ﻭﻣﻌﻨﻮ&#= 65263; ﺍﺯ ﻭﺣﺪﺕ ﺩﺭ ﻫ= ﺴﺘﻰ ﺑﻮﺟﻮﺩ ﻣﻴﺂﻭ&#= 65197;ﺩ.ﮐﻪ ﻫﮕﻞ ﺍﺯ ﻫﻮﻣﻮ&= #65247;ﻮﮒ ﻣﻰ ﮔﻮﻳﺪ ﮐﻪ ث&= #1575;ﺑﺖ ﻣﻴﮕﺮﺩﺩ. ﻳﻌﻨ&= #65264; ﻣﺤﺴﻮﺳﻰ ﮐﻪ ﺭ&= #65255;ﮓ ﺍﻧﺴﺎﻧﻰ ﺑﺨﻮ&#= 65193; ﻣﻴﮕﻴﺮﺩ'ﻭ ﺻﻮ&= #65197;ﺕ ﻗﺎﺑﻞ ﺍﻧﺘﺰﺍ&#= 65225; ﺫﻫﻨﻰ ﻳﺎﻓﺘﻪ.&= #64400;ﻪ ﺑﺎ ﺧﻮﺩ ﺫﺍﺕ ﺍ= ﻧﺴﺎﻥ ﻭﺣﺪﺕ ﻣﻴﻴﺎﺑ&#= 65194;.ﻧﻪ ﭼﻮﻥ ﺻﻮﺭﺕ ﻫﻨ&= #65194;ﺳﻰ ﻏﻴﺮ ﺍﻧﺴﺎﻧﻰ &= #65251;ﺎﺩﻩ.ﻣﺎﻧﻨﺪ ﺗﺮﺍﮐﻤﻰ.ﻭ ﺍﺻ&= #65220;ﻠﺎﺣﺎ (ﮐﻴﻔﻤﺎ ﺍﺗّﻔ&#= 65238;) ﻣﺎﺭﺍ ﺗﻌﺎﻟﻰ &= #65261; ﺍﻧﺘﺰﺍﻉ ﺫﻫﻨ&#= 65264; ﻭﺭﻭﺍﻧﻰ ﻣﻌﻨ&#= 65262;ﻯ ﻧﻤﻴﺪﻫﺪ. ﺧﻮﺩ = ﻋﻤﻞ ﺗﺠﺮﻳﺪ ﻧﻤﻮﺩ&#= 65253; ﻣﺎﺩﻩ ﻳﺎ ﺻﻮﺭ&= #65173; ﺩﺍﺩﻥ ﺑﻤﺎﺩﻩ' = ﻭ ﮐﺸﺎﻧﺪﻥ ﺗﻮﺟ&#= 1617;ﻪ ﻧﺎﻇﺮ ﺍﺯ ﻣﺎﺩ&= #65257; ﺑﺼﻮﺭﺕ ﺍﺳﺖ . ﻋ= ;ﻤﻞ ﺗﺠﺮﻳﺪ ﺍﺯ ﻣﺎ&= #65193;ﻩ'ﺩﺭ ﺗﺠﺮﻳﺪ ﺳﻠﻮﮐ&#= 65264; ﻗﺎﺑﻞ ﺗﻮﺟّﻪ &#= 65165;ﺳﺖ'ﮐﻪ ﺑﺎ ﺣﻔﻆ ﻣﺎﺩﻩ = ﺗﻮﺟّﻪ ﺑﻤﺎﺩﻩ ﻫﺮﭼﻪ &= #65169;ﻴﺸﺘﺮ ﻣﻴﮕﺮﺩﺩ'ﮐﻪ ﺍ&= #65255;ﺘﺰﺍﻉ ﻋﻘﻠﻰ ﻭ ﺫﻫﻨﻰ = ﺑﻴﺸﺘﺮﻯ ﺍﺯ ﺁﻥ ﻣﻴﺸﻮﺩ.= ﺩﺭ ﻫﻨﺮ ﻫﻤﻴﻦ ﻣﺴ&= #65156;ﻟﻪ ﺑﺰﺭﮒ'ﻳﻌﻨﻰ ﺍ&= #65175;ّﺤﺎﺩ ﺻﻮﺭﺕ ﻭﻣﺎﺩﻩ'&= #65267;ﺎ ﺷﮑﻞ ﻭﻣﻮﺿﻮﻉ &= #65261;ﻳﺎ ﺃﻣﺮﻯ ﺳﺒﮋﮐﺘ&#= 65268;ﻮ ﻭ ﺁﺑﮋﮐﺘﻴﻮ'ﻭ = ﻳﺎ ﺑﻘﻮﻝ ﺃﻫﻞ ﻓﻠ&= #65204;ﻔﻪ (ﻣﻮﺟﻮﺩ ﻓﻰ ﺫﺍ= ﺗﻪ) ﻳﺎ (ﻣﻮﺟﻮﺩ ﻟﺬ= ﺍﺗﻪ) ﻣﻄﺮﺡ ﻣﻴﺸﻮﺩ' = ﮐﻪ ﺳﺎﺭﺗﺮ ﻣﻴﮕﻮ&#= 65267;ﺪ. ﻫﻤﻴﻦ ﻣﺴﺄﻟﻪ &= #65255;ﻴﺰ ﺳﺎﻟﻚ ﻭ ﻏﻴﺮ ﺳ= ﺎﻟﻚ ﺍﻟﻬﻰ ﺭﺍ ﺍﺯ ﻫ= ﻢ ﺟﺪﺍ ﻣﻴﮑﻨﺪ.ﻳ&= #65228;ﻨﻰ ﻣﺘﻌﺎﻝ ﻃﻠﺐ'ﮐ&= #65258; ﺍﺯﺗﻐﻴﻴﺮﺍﻓ= 5240;ﻰ ﻃﻠﺐ ﺭﺍ ﺍﺯ ﻫﻢ= ﻣﺸﺨﺺ ﻣﻴﮑﻨﺪ'ﮐﻪ ﻋﻤ&= #65248;ﺎ ﻗﻬﻘﺮﺍ ﻃﻠﺒﻰ &= #65165;ﺳﺖ .<o:p></o:p> ﺩﺭ ﺑ᥷= 8;ﺭﺳﻰ ﻣﺎ ﺍﺯ ﻫﻨﺮ ﺍﻳ= ﻦ ﺗﻮﺟّﻪ ﺭﺍ ﺩﺍ&#= 65197;ﻳﻢ'ﮐﻪ ﻣﺎ ﻭﺻﻒ ﺍﺳﺘﺘ&= #65268;ﮑﻰ ﺟﻤﺎﻟﻰ ﺭﺍ ﺑﺸ&= #64401;ﻞ ﻓﻨﻮﻣﻨﻮﻟﻮﮊ= 5263; ﻣﻴﻨﻤﺎﺋﻴﻢ.ﻭ &= #1579;اﻧﻴﺎ ﺳﺎﺧﺘﻤﺎﻥ ﮐﺎ&#= 65197; ﻫﻨﺮﻯ ﻭ ﻋﻮﺍﻣ&= #65246; ﻫﻨﺮﻯ ﺭﺍ ﺗﺤﻠ&= #65268;ﻞ ﻣﻴﻨﻤﺎﺋﻴﻢ.ﻭ &= #65203;ﻮﻡ ﺍﻳﻨﮑﻪ ﺩﻧﺒﺎ&#= 65245; ﺩﻟﺎﻟﺘﻬﺎ ﻭ ﻣ&= #65228;ﺎﻧﻰ ﺍﻧﺴﺎﻧﻰ ﻫﻨﺮ &= #65251;ﻴﮕﺮﺩﻳﻢ ﻳﻌﻨﻰ ﺑﺮﺩﺍﺷ&#= 65174; ﻣﻴﻨﻮﻯ ﺑﺮﺗﺮ &= #65165;ﺯ ﺑﺮﺩﺍﺷﺖ ﻣﻌﻨ&#= 65262;ﻯ'ﮐﻪ ﺧﻮﺩ ﺑﺮﺗﺮ ﺍﺯ = ﺑﺮﺩﺍﺷﺖ ﻣﺎﺩﻯ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﻧﻴﺰ ﺭﺍﺑﻄﻪ ﻫ&= #65256;ﺮﻣﻨﺪ ﻭ ﺗﻤﺎﺷﺎﮔﺮ ﻫ&= #65256;ﺮ'ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺭﺍ&#= 65169;ﻄﻪ ﻫﻨﺮ ﺑﺎ ﺧﻮﺩ ﮐ= ﺎﺭ ﻫﻨﺮﻯ ﻣﻄﺮﺡ ﺍ&= #65203;ﺖ ﻭ ﺍﻟﺒﺘﻪ</s= pan> &#= 65251;ﺴﺎﺋﻞ ﻭﻣﺒﺎﺣث ﺩﻳﮕ= 5198;ﻯ ﻫﻢ ﻣﻴﺘﻮﺍﻧﻨ&#= 65194; ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ. = ﻧﺒﺎﻳﺪ ﻓﺮﺍﻣﻮﺵ ﮐﺮﺩ'&= #64400;ﻪﻣﻮﺿﻮع هنرﻯ ﻭ ﺟﻤﺎﻟA= 264;'ﺗﻨﻬﺎ ﻳک ﻤﻮﺿﻮﻉ ﻣﺘ&#= 65166;ﻓﻴﺰﻳکی اﺳﺖ.ﻭﮐﺎﺭﻯ ﺑ&#= 65166;ﻟﺎﺗﺮ ﺍﺯ ﺟﻬﺎﻥ ﻣﺎﺩ&= #65263;.ﻭ ﺣﺘﻰ ﺍﺯ ﺣﻴﻮﺍ&= #65255;ﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺑﻠﮑﻪ ﻣﺘﺎﻓﻴ&#= 65200;ﻳﻚ ﻭﺍﻗﻌﻰ ﻭ ﻣﺘﻌ&= #65166;ﻟﻰ ﻭ ﻋﻘﻠﻰ ﺍﺳﺖ.ﮐ= ﻪ ﺗﻨﻬﺎ ﺩﺭ ﺷﺎﻳ&= #65204;ﺘﮕﺎﻥ ﺗﻌﺎﻟﻰ ﺑﻴﺸﺘ&#= 65198; ﺟﺴﺘﻦ'ﺍﺯ ﻣﻘﺎ&= #65249; ﻧﻮﻋﻰ ﻭ ﻋﻘﻠﻰ = ﮐﻨﻮﻧﻰ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65251;ﻄﺮﺡ ﺍﺳﺖ.ﺗﺎ ﺷﺎﻳﺪ = ﺑﻌﻘﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺮﺳﺪ. ﻭﺩﺭ ﻭﺍ= ﻗﻊ ﺗﺪﺍﻋﻰ ﻋﻘﻠﻰ &= #65261; ﺗﻌﺎﻟﻰ ﻓﮑﺮﻯ'&= #65261; ﺗﺠﺮﻳﺪ ﺍﺯ ﻣﺎ&= #65193;ه ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65169;ﺎﺷﺪ' ﺗﻘﺮّﺏﺑﻴﺸﺘA= 198; ﺑﻤﻌﻨﻮﻳّﺎﺕ = 5251;ﻠﮑﻮﺗﻰ'ﻭﻋﻘʌ= 48;ﻬﺎﻯ اﻟﻬﻰ ﻧﻮع ﺒﺸ= 5198;ﻯ ﻣﻴﻴﺎﺑﺪ. ﭼﻪﺭ&= #65203;ﺪ ﺑﻤﻴﻨﻮﻳّﺎﺕ = 5165;ﻟﻬﻰ ﺧﺎﺹ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ.ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ<sp= an dir=3DLTR> </spa= n>ﺩﺭ ﺷﺎﻫﺪﺍʌ= 53; ﻣﺮﺍﺗﺐ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65251;ﻘﺪﻣﺎﺗﻰ ﺍﺳﺖ.ﮐﻪ ﻫﻨﻮﺯ = ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ال= 602;ُدُس ﺷﺸﻢ ﻧﻴﺰ ﻧﺮﺳ&= #65268;ﺪﻩﺍﻧﺪ.<o:p></o:p> ﻣ= ﻴﺘﻮﺍﻥ ﺟﻤﺎﻝ ﺷﻨﺎﺳﻰ &= #65261; ﻫﻨﺮ ﺷﻨﺎﺳﻰ'ﻭ = ﻧﻴﺰ ﺗﮑﺎﻣﻠﺎﺕ ﺭﻭ&#= 65187;ﻰ ﻭ ﻋﻘﻠﻰ ﺩﺭ ﮐﺎ= ﺭ ﺃﻧﺪﻳﺸﻪ' ﻫﺮﺳ&= #65258; ﺭﺍ ﺑﺎﺯ ﻳﻚ ﻣﻮ= ﺿﻮﻉ ﻃﺒﻴﻌﻰ ﺩﺍﻧﺴ&#= 65174;.ﮐﻪ ﻫﺪﻑ ﻏﺎﺋﻰ ﻭ ﻧ= ﻬﺎﺋﻰ ﻃﺒﻴﻌﺖ ﻭ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑ= ﺪ ﺑﻮﺩﻩ ﻭ ᥷= 1;ﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ ﻳﺎ ﻣﻴﺘ= ;ﻮﺍﻥ ﻣﻮﺿﻮﻉ ﺟﻤﺎﻝ &= #65207;ﻨﺎﺳﻰ ﻭ ﻫﻨﺮ ﺭﺍ ﺳﺎﻳ= ﮑﻮﻟﻮﮊﻳﻚ ﺩﺭ ﺭﻭﺍﻥ ﺷﻨﺎ&= #65203;ﻰ ﻓﺮﺩﻯ ﺍﻧﺴﺎﻥ &= #65193;ﺍﻧﺴﺖ.ﻭ ﺳﭙس ﺑﺼﻮﺭﺕ ﺁ&#= 65251;ﺎﺭﻯ ﺑﻤﻮﺿﻮﻋﻰ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﺩﺭ ﺁﻭﺭﺩ.ﺯﻳﺮ&= #65165; ﻃﺒﻴﻌﺖ ﺑﺎ ﻓﺮ&= #65193; ﺳﺮ ﻭﮐﺎﺭ ﺩﺍﺭ&= #65193;. ﻭ ﺍﻧﺘﻈﺎﺭﻯ ﺍ&= #65199; ﻓﺮﺩ ﺩﺍﺭﺩ' ﻭ ﻧ= ;ﻪ ﺍﺯ ﺟﻤﻊ ﺍﻧﺴﺎ&= #65255;ﻬﺎ. ﻭﺍﮔﺮ ﺑﺼﻮﺭﺕ &= #65153;ﻣﺎﺭﻯ ﻧﻴﺰ ﺟﺎﻣﻌﻪﺍ&#= 65263; ﺭﺍ ﻳﻚ ﻓﺮﺩ &#= 65175;ﺼﻮﺭ ﮐﻨﻴﻢ' ﺑﺎﺯ ﺧﺎ= ﺹ ﻫﻤﺎﻥ ﺟﺎﻣﻌﻪ &= #65165;ﺳﺖ'ﻭﻧﻪ ﮐﻪ ﺩﺭﺗﻤﺎﻡ ﺟ&= #65166;ﻣﻌﻪ ﻫﺎ ﺗﻄﺒﻴﻖ ﮐﻨ&= #65194;' ﺑﺸﮑﻞ ﺁﻣﺎﺭﻯ &= #65261;ﻧﺴﺒﻰ.ﻣﺮﺑﻮ= 5217; ﺑﺘﻤﺎﻡ ﺟﻮﺍﻣ&#= 65226; ﺑﺸﺮﻯ ﺑﻨﻤﺎﺋ&#= 65268;ﻢ.ﻭﻳﺎﻧﻤﻴﺘA= 262;ﺍﻧﺪ ﻣﻔﻴﺪ ﺷﻨﺎﺧﺖ &= #65183;ﻮﺍﻣﻊ ﺍﺯ ﮔﺬﺷﺘﻪ ﻫﺎ = ﺩﺍﻧﺴﺖ.ﮐﻪ ﭼﻪ ﺑﻮﺩﻧﺪ ﻭ ﻳ= ﺎ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ = ﮐﻪ ﭼﻪ ﺧﻮﺍﻫﻨﺪ ﺷ&= #65194;. ﻭ ﻫﻤﻴﺸﻪ ﻣﻮﺿ&= #65262;ﻉ ﻭ ﻣﺴﺄﻟﻪ ﺟﻤﺎ&= #65247;ﻰ ﻭﻫﻨﺮﻯ ﻭ ﺫﻭﻗ&= #65264;'ﻳﻚ ﻣﻮﺿﻮﻉ ﺍﺳﺘﺘ&#= 65268;ﮑﻰ ﻭ ﺷﺄﻥ ﻭﻣﻘﺎﻡ = ﺍﻳﻦ ﻟﺤﻈﻪ'ﺧﺎﺹ ﻳﻚ = ﻓﺮﺩ ﻫﻨﺮﻣﻨﺪ ﻳﺎ ﻫ&= #65256;ﺮ ﺷﻨﺎس ﻣﻴﺒﺎﺷ= 5194;'ﮐﻪ ﻟﺤﻈﻪ ﺩﻳﮕﺮ ﭼ&= #65256;ﺎﻥ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ &= #65199;ﻳﺮﺍ ﻣﻮﺿﻮﻉ ﺟﻤﺎﻟ&#= 65264; ﻣﺘﺎﻓﻴﺰﻳﮑﻰ &#= 65261; ﺗﮑﺎﻣﻞ ﻋﻘﻠﻰ &= #65261; ﺭﻭﺣﻰ'ﻣﺮﺑﻮﻁ &= #65169;ﺒﺎﺯﮔﺸﺘﮕﺎA= 253; ﺑﺨﻠﻖ ﺍﺳﺖ . ﺯﻳ= ;ﺮﺍ ﺩﺭ ﻫﻨﺮ' ﻫﺮﮔﺰ= ﺣﺮﻑ ﺁﺧﺮ ﻭ ﻧﻬﺎﺋﻰ = ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. ﻫﻤﺎﻥ = ﻃﻮﺭ ﮐﻪ ﺩﺭ ﺍﻣﻮﺭ ﻋ= ﻘﻠﻰ.ﻭ ﺍﺻﻮﻟﺎ ﺩﺭ ﻫﺴ&= #65176;ﻰ' ﻫﻴﭻ ﺣﺮﻑ ﺁﺧﺮ = ﻭ ﻣﻄﻠﻖ ﻣﺎﻧﻨﺪ&#= 65263; ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. = ﮐﻪ ﻣﺪﺍﻡ ﭼﻮﻥ ﺳﻴ&= #1617;ﺎﻟﻪﺍﻯ ﺟﺮﻳﺎﻥ ﺃﺯﻟﻰ &= #65155;ﺑﺪﻯ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ. = ﻳﺎ ﺟﻠﻮﺗﺮ ﺑﮑﻤﺎ&#= 65245; ﻭ ﺧﺪﺍﻭﻧﺪ ﭘﻴ&= #65206; ﻣﻴﺮﻭﺩ'ﻭ ﻳﺎ ﺑ= ﻘﻬﻘﺮﺍ ﻭﮐﺎﺭﻣﺎ ﻭ ﺗﮑ&= #65198;ﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ = ﺁﻳﻨﺪﻩ ﻫﺎ ﻣﻴﺮﻭﺩ.ﮐﻪ = ﺭﻓﺘﻦ ﺑﺴﻮﻯ ﺷﻴﻄﺎﻥ &= #65187;ﻘﺎﺭﺕ ﻧﻮﻋﻰ ﺍﺳﺖ.ﺗﺎ = ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ'ﺑﺎ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﻓﻄﺮﺕ ﺭﺳﻴﺪﻥ &= #65169;ﻨﻮﻉ ﺑﺸﺮﻯ'ﻭ ﻓﺼﻮﻝ = ﺁﺧﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺳ&= #65268;ﺪ ﮐﻪ ﻫﻤﻴﻦ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﻭ ﺗﺠﺮﻳ&= #65194; ﺫﻫﻦ ﻭ ﻧﺎﺧﻮﺩ&= #65153;ﮔﺎﻩ'ﻭﻣﺎﻫﻴ= 617;ﺖ ﺫﺍﺗﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﻓﺮﺩﻯ ﺧﻮﺩﺭﺍ' = ﺍﺯ ﺣﻘﺎﺭﺗﻬﺎ ﻭ ﺻ&= #65236;ﺎﺕ ﺣﻘﻴﺮ ﺣﻴﻮﺍﻧ&#= 65264; ﻭ ﺑﺸﺮﻯ ﭘﺎﻙ ﻧ= ﻤﺎﺋﻴﻢ'ﺗﺎ ﺷﺎﻳﺪ ﺑﺘﻘﺮﺑ&#= 65166;ﺕ ﺍﻟﻬﻰ ﻭﺗﺠﻠّ= 5268;ﺎﺕ ﺷﻬﻮﺩﻯ ﺑﺮﺳﻴ&#= 65250;.ﮐﻪ ﺣﺪّ ﺃﮐثر ﺩﺭ = 5183;ﻠﻮ </spa= n>ﮐﺸﻴﺪﻥ ﺁﻳʌ= 56;ﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ'&= #65207;ﻬﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; القُدُس ﻭﻋﺮ&= #65205; ﺭﺣﻤﺎﻥ ﺍﺳﺖ. ﺗ= ﺎ ﺩﺭﻣﻄﻠﻖ ﺃﺑﺪ&#= 65267;ّﺖ'ﺭﻭﺡ ﻓﺮﺩﻯ ﻣﻮﻓﻖ ﺩ&= #65197;ﻋﺒﻮﺭ ﺗﮑﺎﻣﻠﻰ ﺍﺯ ﺑ&= #65264; ﻧﻬﺎﻳﺖ ﺍﺭﺑﺎ&#= 65167; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;'ﻭ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻋﻈﻴﻢ ﻭ ﻋﻈﻴﻢ = ﺗﺮ ﺍﺯ ﺭﺏّ ﺭﺣﻤﺎ&#= 65253;'ﺑﻨﻮﺭﺍﻟﺄﻧA= 262;ﺍﺭ ﺍﻟﻠﻪ ﺭﺏّ ﺍﻟ&#= 65156;ﺭﺑﺎﺏ ﺑﺮﺳﻴﻢ.ﮐﻪ ﻓﺮ&= #65215;ﺎ ﺑﻨﻬﺎﻳﺖ ﮐﻤﺎ&#= 65245;'ﻭ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺍﻟﻬی ﺮﺳﻴﺪﻩ &#= 65169;ﺎﺷﻴﻢ.ﺑﻴﺎﻥ ﻫﻨﺮﻯ ﻫﻨﺮﻣﻨ&#= 65194; </spa= n>ﻭ ﺑﺮﺩﺍﺷﺖ A= 259;ﻨﺮﺷﻨﺎس ﻧﺎﻇﺮ ﻫﺮ ﻫﻨﺮ'= ﻫﺮﮐﺪﺍﻡ ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ &= #65191;ﻮﺩ ﻋﻤﻞ ﻣﻴﮑﻨﻨﺪ.&= #65261;ﺣﺘﻰ ﻧﻤﻴﺘﻮﺍﻥ ﺑﻴ&#= 65254; ﺍﻧﺴﺎﻧﻬﺎ ﺭﺍ&#= 65169;ﻄﻪ ﺟﺰﻣﻰ ﻭ ﻗﻄﻌﻰ = ﻗﺎﺋﻞ ﺷﺪ. ﻭ ﺣﺮﻑﺁﺧﺮ= ﻯ ﺭﺍ ﭘﻴﺪﺍ ﮐﺮﺩ.= ﮐﻪ ﮔﻮﺋﻰ ﺳﻴﻞ ﺟﺮ&= #65267;ﺎﻧﺎﺕ ﺳﺮﻳﻊ ﭼﻨﺎﻥ ﺍ&= #65203;ﺖ'ﮐﻪﻟﺤﻈﻪﺍ= 5263; ﺗﻮﻗﻒ ﺑﺮﺍﻯ ﺍ&= #65197;ﺯﻳﺎﺑﻰ ﻭ ﺗﻮﺟّﻪ ﺑﻤﺎ &= #65255;ﻤﻴﺪﻫﺪ. ﺣﺘﻰ ﻧﺎﻇﺮ ﺳﻴ&= #65246; ﺭﺍ ﺑﺎ ﺧﻮﺩ ﻣﻴ= ﺒﺮﺩ'ﮐﻪ ﺑﻴﺸﺘﺮ ﺑﺴﻮﻯ &= #64344;ﺮﻳﺸﺎﻧﻰ ﻣﻴﺒﺮﺩ .<o:p></o:p> ﺩﺭ ﻣ᥾= 2;ﺿﻮﻋﺎﺕ ﻣﻮﺭﺩ ﺑﺤث ﻫﻨ&#= 65198; ﻭ ﻫﻨﺮ ﺷﻨﺎﺳﻰ'= ﻭ ﺯﻳﺒﺎﺋﻰ ﺷﻨﺎ&#= 65203;ﻰ ﻣﺎﺩﻯ ﻭﻣﻌﻨﻮ&#= 65263; ﻭﺣﺘﻰ ﻣﻴﻨﻮﻯ &= #65207;ﻬﻮﺩﻯ'ﺩﺭ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ'ﻭ ﺗﺎ ﺯﻧﺪﻩ ﺑﺎﺷ&= #65256;ﺪ'ﺑﺰﺣﻤﺖ ﻣﻴﺘﻮﺍﻥ ﺍﻳﻦ &= #65251;ﺴﺎﺋﻞ ﺭﺍ ﭘﻴﺶ ﮐﺸﻴﺪ.= ﮐﻪ ﻫﺮ ﮐﺪﺍﻡ ﺁﻥ ﺗ= ﺨﺼﺺ ﻳﻚ ﻋﻤﺮ ﺭﺍ ﻟﺎ= ﺯﻡ ﺩﺍﺭﺩ.ﮐﻪﺑﻔﺮ&#= 65213; ﺑﺘﻮﺍﻥ ﺣﻖ ﻣﻮ&= #65215;ﻮﻉ ﻭ ﻣﻄﻠﺐ ﺭﺍ ﺍﺩ= ﺍ ﮐﺮﺩ . ﺍﺯ ﺟﻤﻠﻪ= ; ﺗﻌﺮﻳﻔﺎﺕ ﻫﻨﺮﻯ'ﻭ ﺑﺤث ﮐ&= #65248;ّﻴﺎﺕ ﺷﺎﻣﻞ ﻫﻤﻪ ﺟﻨ&= #65170;ﻪ ﻫﺎﻯ ﻫﻨﺮﻯ'ﻭ ﻧ= ﻴﺰ ﺑﺮﺭﺳﻰ ﻋﻨﺎﺻ&#= 65198; ﮐﺎﺭ ﻫﻨﺮﻯ'ﮐﻪ = ﺩﺭ ﺍﻧﺠﺎﻡ ﻳﻚ ﮐﺎ&= #65197; ﻫﻨﺮﻯ ﻧﻘﺶ ﻣﻬ&= #65250; ﺩﺍﺭﻧﺪ ﻣﺎﻧﻨ&#= 65194; ﺳﺎﺧﺘﻤﺎﻥ ﻣﺎ&#= 65193;ﻯ ﺳﻮﮊﻩ ﻫﺎ'ﻭﻣﻮ&= #65239;ﻌﻴّﺘﻬﺎﻯ ﻣﮑﺎﻧﻰ ﻭ ﺯﻣﺎ&= #65255;ﻰ'ﺩﺭ ﺳﻮﮊﻩ ﻫﻨﺮﻯ ﻣ&= #65262;ﺭﺩ ﺗﻮﺟّﻪ' ﻭ ﺣﺘﻰ = ﺳﻮﮊﻩﻣﻮﺭﺩﺑ= 5198;ﺭﺳﻰ ﻳﻚ ﻫﻨﺮﻣﻨﺪ'ﻭ&= #65267;ﺎ ﻣﻮﺿﻮﻉ ﮐﺎﺭ ﻫ&= #65256;ﺮﻯ اﻭ' ﮐﻪﭼﻪ ﺟﻨﺒ&= #65258;ﻫﺎﺋﻰ ﺭﺍ ﺩﺭ ﻧﻈﺮﺩﺍ&= #65207;ﺘﻪ ﻭ ﺑﺎ ﺗﻌﺒﻴﺮ ﻭ= ﺑﻴﺎﻧﺎﺕ ﺯﺑﺎﻧﻰ ﻭ ﻟﻔﻈ&= #65264;'ﻭ ﻳﺎ ﺩﺭ ﮐﺎﺩﺭ ﺭ= ﻧﮓ ﺩﺭ ﺗﺎﺑﻠﻮ ﺷﻨ&= #65166;ﺳﻰ'ﻭ ﻳﺎ ﺩﺭ ﺟﻮﺍﻧﺐ = ﻭ ﺳﺎﻳﻪ ﻫﺎ ﻭ ﮔﻮ= ﺷﻪ ﻫﺎﻯ ﻳﻚ ﮐﺎﺭ ﺗ= ﺠﺴّﻤﻰ ﮐﻪ ﭼﻪ ﻫﺴﺘﻨﺪ.= ﺑﺎﺯ ﺭﺍﺑﻄﻪ ﻫﻨﺮ ﻭ<= /span> </spa= n>ﻃﺒﻴﻌﺖ ﺭﺍ'A= 169;ﺎﻳﺪ ﺍﺯ ﻣﻮﺿﻮﻋﺎﺕ &= #65227;ﺸق ﻮﻫﻨﺮ ﻫﻨﺮﻣﻨ&#= 65194; ﮔﻔﺖ. ﺯﻳﺮﺍ ﻫﻨ= ﺮ ﺍﻣﺮﻯﻄﺒﻴﻌﻰ' &= #65261; ﺍﺯ ﻃﺒﻴﻌﺖ ﻣﺎ&= #65193;ﻯ'ﻭ ﻃﺒﻴﻌﺖ ﻫﻨﺮﻣ&#= 65256;ﺪ ﻭ ﻃﺒﻴﻌﺖ ﻧﺎﻇ&= #65198; ﻫﻨﺮ ﻣﺮﺑﻮﻁ ﺍ&= #65203;ﺖ.ﭼﻮﻥ ﺍﻟﻬﺎﻡ ﺍﺯ ﻃﺒ&= #65268;ﻌﺖ ﮔﺮﻓﺘﻪ ﻣﻴﺸﻮ&#= 65193;.ﻭﻟﻰ ﻃﺒﻴﻌﺖ ﺍﻟﻬﻰ &= #65261; ﺍﻟﻬﺎﻡ ﺍﺯ ﻃﺒ&= #65268;ﻌﺖ ﻣﺎﺩﻯ ﻫﻨﺮﻣﻨ&#= 65194; ﻏﻴﺮ ﺍﻟﻬﻰ ﺩﺭ = ﺳﻄﺢ ﺑﺴﻴﺎﺭ ﭘﺎﺋﻴ&#= 65254; ﺗﺮ ﺍﺯ ﺍﻟﻬﺎﻡ = ﮔﻴﺮﻯ ﻟﺪﻧّﻰ ﺍﻭﻟﻴ= 5166;ﻯ ﺍﻟﻬﻰ ﻭ ﺳﺎﻟﮑ&= #65166;ﻥ ﺁﻧﻬﺎ ﺍﻟﻬﺎم &#= 65194;ﺍﺭﺩ.ﻭ ﺿﻤﻨﺎ ﺑﺮﺭﺳﻰ &= #65175;ﺎﺭﻳﺦ ﻫﻨﺮ ﺟﻨﺒﻪﺍﻯ &= #65165;ﺯ ﮐﺎﺭ ﻫﻨﺮﻯ ﺩﺭ&= #65219;ﺒﻴﻌﺖ ﺍﺳﺖ. ﺭﺍﺑﻄﻪ ﻫ= ﻨﺮ ﻭ ﺻﻨﻌﺖ'ﮐﻪ ﺳﺮ= ﮔﺮﻣﻰ ﻭ ﺑﺎﺯﻯ ﺍﻧﺴﺎ&= #65253; ﺩﺭ ﺳﻮﮊﻩ ﻫﺎﻯ = ﻫﻨﺮﻯ'ﻭ ﺩﺭ ﻣﺼﻨﻮﻋﺎﺕ &= #65259;ﻨﺮﻯ ﺍﺳﺖ.ﻭﺭﺍﺑﻄﻪ &= #65259;ﻨﺮ ﻭ ﺟﺎﻣﻌﻪ'ﻭ ﻣﺴ= ﺄﻟﻪ ﺍﺑﺪﺍﻉﻫﻨﺮﻯ &#= 65261;ﻣﺴﺄﻟﻪ ﺗﺬﻭﻕ ﻭﺗﺮﮐﻴ&#= 65168;ﺍﻣﮑﺎﻥ ﺑﺮﺩﺍﺷﺖ ﻧﻴﮑ&#= 65262;ﺗﺮ ﺩﺭ ﺫﻭﻗﻰ ﺍﺭﺗ&= #65170;ﺎﻁ ﻫﻨﺮﻯﻤﻴﺒﺎﺷ= 5194;. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﻣ&= #65184;ﻤﻮﻋﻪﺍﻯ ﺍﺯ ﺍﺣﮑﺎﻡ ﻭ ﻗ= ﻮﺍﻋﺪﻯ ﺑﺮﺍﻯ ﺯﻳﺒﺎﺋ&#= 65264; ﻭ ﻫﻨﺮﻯ ﺭﺍ ﺑﺎ= ﻳﺪ ﻣﻄﺮح کرﺩ. ﮐﻪ &#= 65259;ﺮﺷﺎﺧﻪ ﺁﻥ'ﻋﻤﺮﻯ ﺭﺍ ﺍ= ﺯ ﺍﻧﺴﺎﻥ ﻣﻴﮕﻴ&#= 65198;ﺩ'ﮐﻪ به ﮐﻤﺎﻝ ﺑﺮﺳ= 5194;.ﮔﺮﭼﻪ ﺑﮑﻤﺎﻝ ﻧﻬﺎﺋ&#= 65264; ﻧﻴﺰ ﻧﻤﻴﺮﺳﺎ&#= 65255;ﺪ.ﮐﻪ ﺩﺭ ﺯﻣﺎﻥ ﺑﻌﺪ&= #65263; ﻣﻮﺭﺩ ﺑﻰ ﺍﻋﺘ&= #65256;ﺎﺋﻰ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65193;.ﻭ ﺗﻨﻬﺎ ﺭﺍﻩ ﮐﻮ&= #65175;ﺎﻩ ﻭ ﺳﺮﻳﻊ'ﺑﺮﺍﻯ = ﺷﻨﺎﺧﺖ ﻫﺮﭼﻪ ﺑﻴ= ;ﺸﺘﺮ ﻫﻨﺮ ﻭﺯﻳﺒﺎﺋ&#= 65264;'ﺩﺭ ﻟﺰﻭﻡ ﻓﻮﺭﻯ ﺍ&= #65255;ﺴﺎﻥ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺧﻮﺩﺁﮔﺎﻩ ﺫﻫ&#= 65254;'ﻭﻧﺎﺧﻮﺩﺁﮔA= 166;ﻩ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5261; ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻣﻴﺒﺎﺷﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﭘس ﺍﺯﺍﻳﻦ ﺗﺨ&#= 65248;ﻴﻪ ﻭ ﺗﺤﻠﻴﻪ'ﻫﻤﺎ&= #65253; ﻫﻨﮕﺎﻡ ﺍﺳﺖ'ﮐ&= #65258; ﺫﻭﻕ ﻫﻨﺮﺷﻨﺎ&#= 65203;ﻰ ﻭ ﺣﺘﻰ ﺍﺑﺮﺍﺯ = ﻫﻨﺮ ﻣﺎﺩﻯ ﻭ ﻣﺼﻨﻮ&= #65227;ﻰ ﻭ ﻣﻌﻨﻮﻯ'ﺍﻧﺴ&= #65166;ﻧﻬﺎﻯ ﺷﺎﻫﺪ ﻣﺮﺍﺗﺐ &= #65175;ﺠﻠّﻰ ﻫﻔﺘﮕﺎﻧﻪ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﺑﺤﺪّ ﺃ&#= 64400;ثرﻣﻴﺴّﺮ ﺍﺯ ﭘﻴﺸﺮﻓﺖ ﻣ&= #65268;ﺮﺳﺪ.ﺳﺮﻳﻊ ﺗﺮ ﺣﺪّ ﺃﻗﻞ ﺗ&= #65166; ﺳﻄﺢ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﮐﻪ ﺩﺭﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺁﻳﻨﺪﻩ ﺣ&= #65166;ﺻﻞ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ'&= #65261;ﺍﻣﺮﻭﺯ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﺪﺳﺖ ﺁﻭﺭﺩ ﺁ&= #65255;ﮕﺎﻩ ﺑﺮﺭﺳﻰ ﻫﺮ ﻳﻚ = ﺍﺯ ﺷﺎﺧﻪ ﻫﺎﻯ ﻣﻄ&= #65166;ﻟﻌﻪ ﻫﻨﺮ'ﻫﻢ ﺷﺎﻳﺴ&= #65176;ﮕﻰ ﻭ ﻫﻢ ﭘﺨﺘﮕﻰ ﻟ= ﺎﺯﻡ ﭘﻴﺪﺍ ﺧﻮﺍﻫﺪ &= #65207;ﺪ.ﺑﺎﺯ ﺩﺭ ﺑﺮﺭﺳﻰ ﺑﻌ&= #65194;ﻯ ﻣﺎ ﺍﺯ ﻣﻮﺿﻮﻋ&= #65166;ﺕ ﻫﻨﺮﻯ'ﺗﺎ ﺁﻧﺠ&= #65166; ﮐﻪ ﻣﻴﺴّﺮ ﺑﺎ&#= 65207;ﺪ'ﻣﺴﺄﻟﻪ ﻫﻨﺮ ﻭﺯﻧﺪﮔﻰ &= #65165;ﺳﺖ.ﭼﻮﻥ ﻧﻈﺮﻳّﺎﺕ ﺗﺎ= 5197;ﻳﺨﻰ ﺍﺭﺳﻄﻮ'ﻭ ﻧﻈﺮ&= #65267;ﻪ ﺣس ّﺑﺮﮔﺴﻮﻥ = 5193;ﺭ( ﺍﺗﻔﺎﻕ ﻣﻌﻨﻰ &= #65193;ﺍﺭ)'ﻭ ﻧﻴﺰ ﻧﻔﻊ ﻋﻤﻠ&= #65264; ﻣثبت ﻳﺎ ﻣﻨﻔA= 264;'ﺩﺭ ﺗﻔﮑّﺮ ﭘرﺍﮔA= 252;ﺎﺗﻴﺴﻤﻰ ﻭ ﻏﻴﺮﻩ ﮐﻪ ﻣﺎ= ﺭﺍ ﺩﺭ ﺑﺮﺯﺥ ﺯﻧﺪ&= #64404;ﻰ ﻗﺮﺍﺭ ﻣﻴﺪﻫﺪ.&= #65187;ﻖّ ﺍﻳﻦ ﺍﺳﺖ'ﮐﻪ ﺑ= ﺪﺍﻥ ﺗﻮﺟّﻪ ﻋﻤﻴﻖ &#= 65261; ﺳﺮﻳﻊ ﮐﻨﻴﻢ. ﺯ= ﻳﺮﺍ ﻃﻮﻝ ﻋﻤﺮ ﺍﻧﺴ&= #65166;ﻥ ﭼﻨﺎﻥ ﺩﺭﺍﺯ ﻧ&= #65268;ﺴﺖ'ﮐﻪ ﺩﺳﺖ ﺑﺪﺳﺖ ﮐﺮ&= #65193; ﻭ ﻳﺎ ﺑﻔﮑﺮ ﻭ ﺑ= ;ﺮﺭﺳﻰ ﺧﻮﺩﻣﺎﻥ ﺍﮐﺘ&#= 65236;ﺎ ﮐﻨﻴﻢ'ﻭﺗﺠﺮﺑ&#= 65258; ﮔﺬﺷﺘﮕﺎﻥ ﺭﺍ &= #65193;ﺭ ﻧﻈﺮ ﻧﮕﻴﺮﻳﻢ. = ﮐﻪ ﮐﺎﺭ ﺩﻭﺑﺎﺭﻩ&#= 65165;ﻯ ﻧﮑﺮﺩﻩ ﺑﺎﺷﻴ&#= 65250;.ﻭ ﺑﺨﺼﻮﺹ ﺳﻔﺎﺭ&#= 65205; ﺗﺠﺮﺑﻪ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ'ﻭ ﺳﺎﻟﮑ&= #65166;ﻥ ﺭﺍﻩ ﺧﺪﺍ ﻭﺗﮑ&= #65166;ﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65197;ﺍ'ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣ&= #65268;ﻨﻤﺎﺋﻴﻢ ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ &= #65165;ﻧﺴﺎﻥ ﺭﺍ= ﺩﺭ ﺗᤨ= 1;ﺎﻣﻞ ﻭﺑﺮﺩﺍﺷﺖ ﺑﻬ&#= 65176;ﺮ ﺍﺯ ﻫﻨﺮ'ﺑﺨﺼﻮ&= #65209; ﻫﻨﺮ ﺍﻳﺮﺍﻧﻰ &= #65153;ﺭﻳﺎﺋﻰ'ﻭ ﻫﻨﺮ ﺭﺳﻴﺪﻥ ﺑ&= #65204;ﺘﺎﺭﻩ ثرﻳّﺎ ﻭ ﻋﻠﻢ = 5165;ﻟﻬﻰ'ﻳﺎ ﻫﻤﺎﻥ ﺁﮔﺎﻫﻰ &= #65207;ﻬﻮﺩﻯ ﺍﺯ ﻋﻮﺍﻣﻞ ﺍﻟ&= #65260;ﻰ' ﺣﺪّ ﺃﻗﻞ ﻇﺮﻑ &= #65259;ﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝﺁﻳ&#= 65256;ﺪﻩ ﺑﺮﺳﻴﻢ.ﮐﻪ ﻳﻚ = ﺷﺒﻪ ﺭﻩ ﺻﺪ ﺳﺎﻟﻪﺭ&= #65235;ﺘﻥ اﺳﺖ. ﮐﻪﻫﺮ ﺷﻬ&= #65262;ﺩﻯ ﺁﻥ ﺭﺍ ﮐﻪ ﻧﺘﻴ= ﺠﻪ ﻣﻴﺪﻫﺪ،ﻳﻚ ﻫ= 5200;ﺍﺭ ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺖ ﺳﻮﻡ ﭘس ﺍﺯ= ; ﻣﺮﮒ'ﺩﺭﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻭ ﺑﻰ ﻧ= ﻴﺎﺯﻯ ﺑﺘﻮﻟﺪﺍﺕ ﻣﺠ&#= 65194;ﺩ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﺭﺍ ﻫﻤﺮﺍﻩ ﺩﺍ&= #65197;ﺩ.ﮔﺮﭼﻪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻫﺮﺷﻬﻮﺩﻯ ﻭ ﻫ&= #65198; ﺷﺐ ﻗﺪﺭﻯ ﺩﺭ ﺁ= ﻥ'ﭘﻨﺠﺎﻩ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﺭ&= #65199;ﺵ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.&= #65261; ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﻫ&= #65198;ﺭﻭﺯ ﺭﺏّ ﺷﻤﺎ ﻗﺎﺋ&#= 65250; ﻫﺰﺍﺭ ﺳﺎﻝ'ﻭ ﻫ= ﺮ ﺭﻭﺯ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ ﭘﻨﺠﺎﻩ ﻫﺰﺍﺭ &= #65203;ﺎﻝ ﺍﺳﺖ.ﺩﺭ ﺣﺎﻟﻴ&= #64401;ﻪ ﻫﺮ ﺭﻭﺯ ﺍﺭﺑﺎ&= #65167; ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ'ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﻣﻘ&#= 65194;ﻣﺎﺗﻰ ﭘﺒﺠﮕﺎﻧﻪ ﺁﻥ'&= #65259;ﺮﻳﻚ ﺻﺪ ﺳﺎﻝ'ﺑﻬﺸﺖ = ﺳﻮﻡ ﺍﻧﺘﻈﺎﺭ ﻋﺮﺷ&#= 65264; ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧ&= #65194;.ﻣﺎﻧﻨﺪ ﻣﺴﻴﺢ ﮐﻪ ﺑﺎ ﺷ= ﺶ ﺷﻬﻮﺩ ﺧﻮﺩ ﺗﺎ = ﻋﺮﺵ ﺭﻭﺡ القُدُس = ﺭﻓﺖ'ﺷﺸﺼﺪ ﺳﺎﻝ ﺑﻌﺪ ﺩﺭ ﺻ= ﻮﺭﺕ ﻣﻮﻟﺎ ﻋﻠﻰّ ﺩ&#= 65197; ﺩﺍﻣﺎﻥ ﺗﺠﺴّ= 5250; ﺍﻧﺴﺎﻧﻰ ﻧﻮﺭ &= #65251;ﺼﻄﻔﻮﻯ ﺧﻮﺩ ﻳﺎ ﭘﺪﺭ ﺁ= ﺳﻤﺎﻧﻰ ﻣﺴﻴﺢ' ﺗﺮﺑﻴﺖ = ﺳﻠﻮﮐﻰ ﺧﻮﺩﺭﺍ &#= 65267;ﺎﻓﺖ.ﻭ ﺍﻭ ﻧﻴﺰ ﺑﻨﻮﺭ = ﻗﺎﺋﻢ ﺭﻭﺡ القُدُس = ﺭﺳﻴﺪ.ﮐﻪ ﻣﺤﻤﺪ ﮐﺎﺷﻒ ﺁ&= #65253; ﻧﻮﺭ ﻗﺎﺋﻢ ﺑﻮ&= #65193;. ﻭﻣﻬﺪﻯ ﻣﻮﻋﻮ&#= 65193; ﻣﺤﻤﺪ و سوشیانس زردشت ﻭ ﻫﻤﻪ ʄ= 00;ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ'ﺗﻨﻬﺎ ﻫ&= #65252;ﻴﻦ ﺍﻧﺒﻴﺎﻯ ﻗﺒﻠ&#= 65264; ﻭ ﺍﻭﻟﻰ ﺍﻟﻌﺰ&= #65251;ﻬﺎ ﻭ ﻏﻴﺮ ﺍﻭﻟﻰ ﺍ= ﻟﻌﺰﻣﻬﺎﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﻨﺪ ﺑﻮﺩ'ﮐﻪ ﺩﺭصو= 585;ت ﺗﺴﻠﻴﻢ ﻭﺍﻃﺎ&#= 65227;ﺖ ﻭ ﺍﻧﺠﺎﻡ ﻭﻇﺎ&= #65267;ﻒ ﺳﻠﻮﮐﻰ ﺩﺭ ﻧﻮ&= #65225; </spa= n>ﻓﻮﻕ ﺑﺸﺮﻯ'A= 165;ﻳﻨﺎﻥ ﻧﻴﺰ ﺑﻨﻮﺭ ﺭﺏ&= #1617; ﺭﺣﻤﺎﻥ ﻣﻴﺮﺳ&#= 65256;ﺪ. ﻭﺗﺎﻋﺮﺵ ﺭﺏّ &#= 65169;ﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﻣﻌ&= #65198;ﺍﺝ ﻭ ﺍﺳﺮاء ﺧﻮﺍ= 5259;ﻨﺪ ﺩﺍﺷﺖ.ﮐﻪ ﺁﻧﮕ&= #65166;ﻩ ﻫﺮﺭﻭﺯ ﺷﻬﻮﺩ&#= 65263; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;'ﭼﻬﺎﺭ ﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ = ﺑﻰ ﻧﻴﺎﺯﻯ ﺑﺘﻮﻟ&#= 65194;ﺍﺕ ﺟﻬﺎﻧﻰ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺩﺍﺷﺖ. ﻟﺬﺍ ﮐﺎ= ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻭ ﻋﺮﻓﺎ = ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﮔﺬﺷﺘﻪ'ﺑﺨﺼﻮ&#= 65209; ﻋﺎﺭﻓﺎﻥ ﺍﻳﺮ&#= 65165;ﻧﻰ' ﭘﺎﺭﺳﺎ &#= 65207;ﺪﮔﺎﻥ ﻭ ﺁﺭﻳﺎ ﻭ ﺑﻮﺩ= ﺍ ﻭ ﻧﻴﺮﻭﺍﻧﺎ ﻭ(= ﻳﻠﺪﺍ ) ﺷﺪﮔﺎﻥ'ﻭ ﺻﺎﺣ= ;ﺒﺎﻥ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﭘس ﺍﺯ ﻣﺮ&= #64402; ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ'ﺑ= ﺮﺍﻯ ﺑﻴﺎﻥ ﺍﺳﺮﺍﺭ &= #65165;ﻟﻬﻰ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟ&= #65194;ﻧّﻰ ﺧﻮﺩ' ﺩﺭ ﺗﻨﺰﻳ= ﻞ ﻣﻨﻄﻘﻰ ﺑﺎﻟﻔ&#= 65166;ﻅ ﻭﮐﻠﻤﺎﺕ ﻣﻔﻬ&#= 65262;ﻡ ﺑﺸﺮﻯ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﺩﺍ&= #65197;ﻧﺪ' ﻭ ﻳﺎ ﻧﺼﻴﺤﺘﻰ = ﻋﺎﻡ ﺑﺮﺍﻯ ﻋﻮﺍﻡ . ﮐ= ;ﻪﺁﻧﺮﺍ ﻫﻤﺎﻥ(ﻫﻨﺮ ﺍﻟ&= #65260;ﻰ)ﻣﻴﮕﻮﺋﻴﻢ.&#= 64400;ﻪ ﻧﺰﺩ ﺍﻳﺮﺍﻧﻴ&#= 65166;ﻥ ﺍﺳﺖ ﻭﺑس ﻭ ﺍﻳ&= #65254; ﺑﺤث ﻣﺎ ﺍﺯ ﻋﺸ&= #65238; ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭ ﺩ= ;ﻳﮕﺮ ﻣﻔﺎﻫﻴﻢ ﻋﺮﻓ&#= 65166;ﻧﻰ'ﭼﻮﻥ ﻋﺸﻖ ﻭ ﻋﻘﻞ ﻭ ﻋ= ;ﻠﻢ ﻭ ﻫﺰﺍﺭﺍﻥ ﻭﺍ&= #64394;ﮔﺎﻥ ﺩﻳﮕﺮ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﻭﺑﺸﺮﻯ' ﺩﺍﺭﺍ&= #65263; ﺑﺮﺩﺍﺷﺘﻬﺎﻯ &#= 65227;ﺮﻓﺎﻧﻰ ﻭ ﺳﻠﻮﮐﻰ ﺧﻮﺩ&= #65197;ﺍ ﺩﺍﺭﻧﺪ'ﮐﻪ ﺷﻨ&= #65166;ﺧﺘﻪ ﻋﻤﻮﻣﻰ ﻧﻴﺴﺖ. = ﻭﺍﻣثاﻝ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257; ﺩﺳﺖ ﻭﭘﺎﺷﮑﺴ&#= 65176;ﻪ'ﺳﻌﻰ ﺩﺭ= ﺑﻴﺎﻥ= ; ﺁﻥ ﺩﺍﺭﺩ.ﺯﻳﺮﺍ ﺍ&= #65267;ﻦ ﻭﺍﮊﮔﺎﻥ ﺩﺭﻟ&#= 65232;ﺘﻨﺎﻣﻪﻫﺎ'ﭘA= 208;ﺘﻮﺍﻧﻪﻫﺎﻯ ﻋﻤﻴﻘﺘﺮ ﻭﻣﻌ&#= 65256;ﻮﻯ ﺗﺮ ﻭ ﻣﻴﻨﻮﻯ ﺗ= ﺮ ﺑﻬﻤﺮﺍﻩ ﺧﻮﺍ&#= 65259;ﺪ ﺩﺍﺷﺖ. ﮐﻪ ﻣﻌﻤ= ﻮﻟﺎ ﺩﻳﺪﻩ ﺩﺭ ﮔﻔﺘ&= #65166;ﺭ ﻭﻧﻮﺷﺘﺎﺭﻫﺎ &#= 65255;ﻤﻰ ﺷﻮﺩ ﻭﻟﻰ ﺧﻮﺍ&= #65255;ﻨﺪﻩ ﮔﺮﺍﻣﻰ ﺷﺎﻳﺴ&#= 65176;گی ﺍﻳﻦ ﺭﺍ ﺩﺍﺭﺩ'= ﮐﻪ ﺑﺎﻳﻦ ﺍﻋﻤﺎﻕ &= #65251;ﻔﺎﻫﻴﻢ ﻋﺮﻓﺎﻧﻰ ﻭ ﺗﮑ&= #65166;ﻣﻠﻰ ﻭ ﺍﻟﻬی ﻮ ﺗﻨﻬ&= #65166; ﻣﻘﺼﻮﺩ ﺧﺪﺍﻭ&#= 65255;ﺪ </spa= n>ﻭ ﭘﻴﺎﻣﺒﺮʋ= 65;ﻥ ﻭ ﺍﻭﻟﻴﺎ ﺑﺮﺳ&= #65194;. ﻭ ﻧﻪ ﮔﻔﺘﺎﺭﻫ&= #65166;ﻯ ﮐﻠﻴّﻪ ﺁﺧﻮﻧ= 5194;ﻫﺎ ﻭﮐﺸﺸﻴﺎﻥ ﺩﺭ &= #65175;ﻤﺎﻣﻰ ﺍﺩﻳﺎﻥ ﻏﻴﺮ ﺳ&= #65248;ﻮﮐﻰ'ﻭ ﺑﻬﺮ ﻧﺎﻡ ﻣﺬﻫ&= #65170;ﻰ ﮐﻪ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65256;ﺪ.ﺟﺰ ﻣﺸﺮﻙ ﻭﺩﺷﻤﻦ &= #65191;ﺪﺍ ﻧﻴﺴﺘﻨﺪ ﮐﻪ ﻓ&= #65198;ﻳﺒﮑﺎﺭﻯ ﺩﺍﺭﻧﺪ'ﻭﻣﺮﺩ&#= 65249; ﺭﺍ ﺑﺎ ﺧﻮﺩ ﻓﻮ= ﺝ ﻓﻮﺝ ﺑﺠﻬﻨّﻢ &#= 65239;ﻬﻘﺮﺍ ﻭﻣﺴﺦﺣﻴﻮﺍﻧ= 5264; ﻣﻴﺒﺮﻧﺪ ﻭ ﺑﻘ&= #65262;ﻝ ﻣﺤﻤﺪ'ﺗﻔﮑّﺮ &#= 65203;ﺎﻋﺘﻰ ﻭ ﺯﻣﺎﻧﻰ'ﺑﻴﺶ = ﺍﺯ ﺍﺭﺯﺵ ﻫﻔﺘﺎﺩ &= #65203;ﺎﻝ ﭘﺮﺳﺘﺶ ثقلین= ; ﻋﺒﺎﺩﺕ ﭘﻴﺸﮕﺎﻥﻘﺸﺮ= 5263; ﻣﻴﺒﺎﺷﺪ'ﭘس ﭼ&#= 65256;ﻴﻦ ﺗﻔﮑّﺮ ﺍﻟﻬی = 4345;ﺎﺩﺍﺷﻬﺎﻯ ﺑﻬﺸﺘﻰ ﻭ ﻓﻀﻴ&= #65248;ﺘﻬﺎ ﻭ ﺑﺮﺗﺮﻯ ﻫﺎﻯ = ﺍﻟﻬﻰ ﺭﺍﺩﺍﺭﺩ. ﺩﺭﺣ&= #65166;ﻟﻴﮑﻪ ﻗﺸﺮﻯ ﻫﺎﻯ ﻣﺬ&= #65259;ﺒﻰ ﺑﻬﺮ ﻧﺎﻡ'ﻭ ﻓﻠ= ﺴﻔﻪ ﻫﺎﻯ ﺩﺭﺳﺘﻰ ﻫ&= #65250; ﮐﻪ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65256;ﺪ' ﺟﺰ ﺟﻬﻨّﻢ ﭘﺮ&#= 65261;ﺭﻯ ﺑﺮﺍﻯ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺧﻮﺩ ﻧﻤﻰ ﮐﻨﻨ&= #65194;. ﭼﻮﻥ ﻋﺒﺎﺩﺍﺕ &= #65153;ﻧﺎﻥ ﻭﺳﻴﻠﻪﺍﻯ &#= 65165;ﻟﻬﻰ ﻧﺪﺍﺭﺩ ﮐﻪ ﺑﺼ&= #65262;ﺭتشان ﮐﻮﺑﻴﺪﻩ ﻣﻴﺸ&#= 65262;ﺩ.ﭼﻮﻥ ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﺧ&= #65262;ﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻴ= ﺪﻫﻨﺪ.ﻭ ﺍﺑﻠﻴس ﭘﺮﺳﺘ= 5264; ﻳﺎ ﺁﺧﻮﻧﺪ ﭘﺮ&= #65203;ﺘﻰ ﺍﻧﺒﻠﻴﺴﻰ ﺭﺍ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ. <o:p></o:p> ﺍ= ﻣﺎ ﺗﺎﺭﻳﺨﭽﻪ ﺗﻌ&#= 65198;ﻳﻒ ﻫﻨﺮ ﮐﻪ ﺍﺯ ﻧﻈ= ﺮﻋﻮﺍﻡ ﻭﻣﺮﺩم ﺃﻋﻤﻰ &#= 65261;ﮐم ﺒﻴﻨﺎﺋﻰ ﺳﺎﺩ&#= 65257; ﺃﻧﺪﻳﺶ'ﻫﻨﺮﻫ&#= 65252;ﺎﻥ ﺭﺷﺘﻪ ﻫﺎﻯ ﻣﻌ&= #65198;ﻭﻑ ﺁﻭﺍﺯ ﻭﻣﻮﺳﻴ&#= 65240;ﻰ ﻭ ﺳﻴﻨﻤﺎ ﻭ ﺯﻧ= ﺪﮔﻰ ﺳﺘﺎﺭﮔﺎﻥ ﺳﻴ&#= 65256;ﻤﺎ ﺍﺳﺖ. ﻭﻟﻰ ﺭﻭﺷ= ﻨﻔﮑﺮﺍﻥ ﺑﻴﻦ ﻣﺮﺩﻡ ﺗﻮ&= #65183;ّﻪ ﺑﻬﻨﺮﻫﺎﻯ ﺑﺼ&#= 65198;ﻯ ﻋﮑﺎﺳﻰ ﻭ ﻣﺠﺴ&= #65252;ﻪ ﺳﺎﺯﻯ ﻭ ﻧﻘﺎﺷ&= #65264; ﺭﺍ ﺑﻴﺸﺘﺮ ﻋﻠ&= #65166;ﻗﻤﻨﺪ ﻫﺴﺘﻨﺪ. ﭼﻮﻥ ﻧ= ﻴﺮﻭﻯ ﺍﻧﺪﻳﺸﻪ ﻭﺗﻔ&#= 64401;ّﺮ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨ&#= 65194;.ﺷﻌﺮ ﻭﻣﻌﻤﺎﺭﻯ ﻭ ﻧ&= #65224;ﺎﻣﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ'&= #65251;ﻴﺘﻮﺍﻥ ﺿﻤﻦ ﻣﻮﺿﻮﻋﺎ&#= 65173; ﻫﻨﺮﻯ ﺩﺍﻧﺴﺖ &= #65261; ﺷﺎﻳﺪ ﻫﻨﺮ ﺁﺷ&= #64345;ﺰﻯ ﻭﺩﻭﺳﺖ ﻳﺎﺑﻰ &= #65261; ﻫﻨﺮﻋﺸﻖ ﺑﺎﺯ&#= 65263; ﻭ ﺗﻘﻮﻳﺖ ﺍﺭﺍ&= #65193;ﻩ ﻭ ﺑﺮﺭﺳﻰ ﻫﺎﻯ = ﺟﻨﮓ ﻭ ﭘﻴﺮﻭﺯﻯ ﻭﺳ&= #65268;ﺎﺳﺘﻤﺪﺍﺭﻯ ﻭ ﻓﻨﻮﻥ ﺗﺒﻠﻴ&= #65232;ﺎﺕ' اﺯ ﻣﺮﺩﻡ ﺑﻴﺸ&#= 65176;ﺮﻯ ﺭﺍ ﺑﺴﻮﻯ ﺧﻮﺩ = ﻣﻴﮑﺸﺎﻧﺪ.ﺟﻬ&#= 65166;ﻥ ﻫﻨﺮﺩﺭ ﺗﻌﺮﻳ&#= 65234; ﻣﻮﺿﻮﻋﺎﺕ ﻫﻨ&#= 65198;ﻯ ﻣﻴﺘﻮﺍﻥ ﺷﻨﺎ&#= 65191;ﺖ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫﻤﻪ &= #65165;ﻣﻮﺭ ﺯﻧﺪﮔﻰ ﺭﺍ ﻣﻴ&= #65176;ﻮﺍﻥ ﺩﺭﺯﻣﻴﻨﻪﻫﺎ= 5263; ﮐﺎﺭ ﻫﻨﺮﻯ ﻣﺎ&= #65193;ﻯ ﺩﺭﺁﻭﺭﺩ'ﺗﺎ ﺑ&= #65176;ﮑﺎﻣﻞ ﺫﻭﻗﻰ ﻭ ﻳﺎ ﻋﻘ= ﻠﻰ ﻭ ﺃﻧﺪﻳﺸﻪ ﻋﻤ&= #65268;ﻖ ﺗﺮ ﺭﺳﻴﺪ. ﻭﺍﮔ= ﺮ ﺷﺨﺺ ﻧﺎﻇﺮ ﻫﻨ&= #65198;'ﺗﻤﺮﮐﺰ ﻭ ﺗﻔﮑّﺮ ﺑﻴﺸ&#= 65176;ﺮﻯ ﺭﺍ ﺩﺭ ﺑﺮﺧﻰ ﻣ= ﻮﺿﻮﻋﺎﺕ ﻫﻨﺮﻯ ﻳﻚ ﺃثر &#= 65259;ﻨﺮﻯ ﺩﺳﺖ ﺑﺪﻫﺪ.ﮐﻪ = ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻫﻤﮕﻰ = ﺁﻧﻬﺎ ﻳﻚ ﺗﻌﺮﻳﻒ ﻭ ﺗ= ﻌﺒﻴﺮ ﺍﻓﻘﻰﺑﺮﺍﻯ ﻫ&#= 65256;ﺮﻫﺴﺘﻨﺪ ﮐﻪ ﺷﺎﻴﺴﺘﻪ ﻧ&= #65166;ﻡ ﺗﮑﺎﻣﻞ ﻋﻤﻮﺩ&#= 65263; ﻭﺭﻭﺣﻰ ﻭ ﮐﻤﺎ&= #65245; ﺍﻟﻬﻰ ﻭﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ &= #65259;ﺎﻯ ﺑﺮﺗﺮ ﺑﻌﺪﻯ ﺭ&= #65165; ﻧﺪﺍﺭﺩ.ﮔﺮﭼﻪ &= #65175;ﮑﺎﻣﻞ ﺣﺮﻓﻪﺍﻯ ﻭ ﺗﺨ&= #65212;ﺼﻰ ﻭ ﺻﻨﻌﺘﻰ ﺧﻮﺍ&= #65259;ﺪ ﺑﻮﺩ.ﮐﻪ ﺑﺎﺯ ﮐ= ﻤﺎﻟﻰ ﺍﻓﻘﻰ ﻭ ﻗﺸﺮﻯ = ﺍﺳﺖ. ﮐﻪ ﺑﻤﻐﺰ ﺣﻘﺎ&= #65267;ﻖ ﻫﻨﺮﻯ ﻧﻤﻴﺮﺳ&#= 65256;ﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻣﻨﻈ&#= 65262;ﺭ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺁ&= #65235;ﺮﻳﻨﺶ ﻫﺴﺘﻰ ﻭ ﻣﻮﺟﻮ&= #65193;ﺍﺕ ﻫﺴﺘﻰ'ﻭﺧﻮﺩ ﻣ&= #65166; ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺟ&= #65256;ﺒﻪ ﻫﺎﻯ ﺁﻥ'ﺳﺮﺍﺳ&= #65198; ﺑﺮﺍﻯ ﺍﻳﻦ ﺍﺳ&= #65174;'ﮐﻪ ﺑﺘﮑﺎﻣﻞ ﻣﻘﺎ&#= 65249; ﺭﻭﺣﻰ ﺧﻮﺩ ﺑﭙ&= #65198;ﺩﺍﺯﻳﻢ ﭼﻮﻥ ﺧﺪﺍﻭﻧﺪ &= #65219;ﺮﺣﻬﺎ ﻭ ﻫﺪﻫﺎ ﻭ ﻏﺎﻳ= ﺎﺕ ﺃﺑﺪﻯ ﺭﺍ'ﺑﺮﺍ&= #65263; ﻫﻤﻪ ﻣﺨﻠﻮﻗﺎ&#= 65173; ﺧﻮﺩ'ﻭﻣﺎ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﺩﺍﺭﺩ. ﮐﻪ ﺗﺎﮐ= ﻨﻮﻥ ﺑﻄﻮﺭ ﻃﺒﻴﻌﻰ &= #65261; ﺍﻳﻨﻚ ﺩﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ' ﺑﺎ ﮐﻨﺘﺮﻝ ﻧﻔ&= #1587; ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍ&#= 65197;ﻯ'ﮐﻪ ﺗﮑﺎﻣﻠﻰ ﻧﻴﻤ&#= 65258; ﺍﺭﺍﺩﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ' ﻣﻴﺘﻮﺍﻧﻴﻢ' ﺑ&= #65166;ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ ﺑﺮﺳﻴﻢ. ﮐﻪ ﺑﺎ= ﺯ ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﻭ = ﺍﻣﮑﺎﻧﺎﺕ ﺑﺴﻴﺎﺭ ﻋﻈﻴﻤ&#= 65176;ﺮ ﺍﺯ ﺍﻣﺮﻭﺯ ﺩﻧ&= #65170;ﺎﻟﻪ ﻫﻤﻴﻦ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ' ﮐﻪ ﺁﻧﺮﺍ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﻭ ﺭﺍﻩ ﺍ= ﻟﻬﻰ ﻣﻴﮕﻮﺋﻴﻢ ﺑﻨ&#= 65252;ﺎﻳﺪ ﻭ ﺧﻮﺍﻫﻴﻢ ﮐﺮ&= #65193;.ﻭﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ' ﻭ ﺷ= ;ﺪﻥ ﻭ ﺻﻴﺮﻭﺕ ﺭﺍ ﺍ= ﺩﺍﻣﻪ ﻣﻴﺪﻫﺪ.ﮔﺮﭼﻪ &= #65169;ﻘﻴﻤﺖ ﺗﮑﺮﺍﺭ ﻣﮑﺮﺭ &= #64404;ﺬﺷﺘﻪﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ = ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﮐﻪ ﺑﺎﺯ&= #64404;ﺸﺖ ﻫﻤﻪ ﺑﺴﻮﻯ ﺧﺪ&= #65165;ﻭﻧﺪ ﺍﻟﻠﻪ ﺩﺭ ﺃﺑﺪ&= #65267;ّﺖ ﻣﻄﻠﻖ ﺍﺳﺖ . ﻭ ᥴ= 5;ﻳﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ' ﺗ= ﻨﻬﺎ ﻫﺪﻓﻰ ﺃﺑﺪﻯ ﻭ = ﭘﺮﺍﮔﻤﺎﺗﻴﺴ= 5252;ﻰ ﻭﺍﻗﻌﻰ ﺑﺮﺍﻯ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﺯﻳﺮﺍ ﻣﺎ ﺍﻧﺴ&= #65166;ﻧﻬﺎ'ﺑﻴﺸﻤﺎ= 5197;ﻯ اﺯ ﺗﻮﻟﺪﺍﺕﭘ= 5268;ﺸﻴﻦ ﻧﻮﻋﻰ ﺩﺭ ﻫﻤﻴ&= #65254; ﺟﻬﺎﻥ ﺩﺍﺷﺘﻪ&#= 65165;ﻳﻢ.ﮐﻪ ﺍﮐﻨﻮﻥﺪﺭ ﺃﺗ&#= 65252;ﻬﺎ ﻭﮔﻴﺎﻫﺎﻥ ﻭﺣ&#= 65268;ﻮﺍﻧﺎﺕ ﻭ ﺍﻧﺴﺎﻧﻬﺎﻯ &= #65169;ﺪﺍﺋﻰ ﻭﻭﺣﺸﻰ ﻣﻰ ﺑﻴ&= #65256;ﻴﻢ.ﭘس ﺑﻰ ﻧﻬﺎﻳﺖ ﺗﻮ&= #65247;ﺪﺍﺕ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﺭ&= #65165; ﻧﻴﺰ' ﺩﺭ ﭘﻴﺶ ﺩ= ;ﺍﺭﻳﻢ.ﮐﺴﺎﻧﻰ ﺑﻨﻮﻉ ﺑﻌﺪﻯ ﺑ&= #65260;ﺘﺮ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65198;ﺳﻨﺪ' ﮐﻪ ﺍﻳﻦ ﻫﻤﺎﻧ&= #65264; ﮐﻤﺎﻟﺎﺕ ﺭﺏّ &#= 65165;ﻟﻨﻮﻉ بشری ﺧﻮﺩﺭﺍ ʌ= 67;ﺎﻓﺘﻪ ﺑﺎﺷﻨﺪ. ﮐﻪ ﻣﺎ= ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺍﺯ ﻫﻔﺖ = ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ.ﮐﻪ ﺩﻳﭙﻠﻢ ﺍﻟﻬﻰ &= #65169;ﺮﺍﻯ ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ = ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭ ﻗ= ﺒﻮﻟﻰ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﻭﻣﺪﺑّﺮﺍﻥ ﺗ= 5262;ﻟﺪﺍﺕ ﺁﻳﻨﺪﻩ ﺑﻬﺘﺮ &= #65251;ﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﭘ&= #1587; ﮐﻠﻴﺪ ﺁﻳﻨﺪﻩ&#= 65259;ﺎ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﺭﻭﺡ القُدُس = ﺍﺳﺖ. ﻭ ﺑﺪﻭﻥ ﺁﻥ ﺣﺘ= ﻤﺎ ﭘس ﺍﺯ ﻣﺮﮒ' ﮐﺎ= ﺭﻣﺎﻫﺎ ﻭ ﺗﮑﺮﺍﺭﻫﺎﻯ &= #65255;ﺴﺦ ﺑﺸﺮﻯ ﺑﺪﺗﺮ'ﻭ&= #65267;ﺎ ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ &= #65199;ﺷﺖ ﺗﺮ'ﻭ ﻳﺎ ﻓﺴﺦ ﮔ= ;ﻴﺎﻫﻰ ﻭ ﮔﻨﺪﻳﺪﮔﻰ'ﻭ = ﺣﺘﻰ ﺭﺳﺦ ﻭ ﺭﺳﻮﺥ ﺟ= ﻤﺎﺩﻯ ﺳﻨﮓ ﻫﺎ'ﻭ ﻳﺎ ﻭ= ;ﺳﺦ ﻭ ﭼﺮﮐﻴﻦ ﻭ ﺁﺷ= ﻐﺎﻝ ﺑﻮﺩﻥ ﺩﺭ ﺟﻬﺎ&= #65253;'ﻧﻴﺰ ﺍﻣﮑﺎﻥ ﺳﻘﻮﻁ &= #65251;ﻘﺎﻡ ﻧﻮﻋﻰ ﺑﺪﻧﺒﺎ&#= 65245; ﺩﺍﺭﺩ. ﭘس ﺑﺮﺍ&= #65203;ﺘﻰ ﻫﻨﺮ ﻭﺍﻗﻌﻰ ﺑ&= #65256;ﺰﺩ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺁ&#= 65197;ﻳﺎﺋﻰ ﻭ ﻓﺎﺭﺳﻬﺎﻯ ﭘ&= #65166;ﺭﺳﺎ ﻣﻴﺒﺎﺷﺪ. ﮔﺮﭼ&= #65258; ﺍﺯ ﻫﺮ ﻗﻮﻡ ﻭ ﻧ= ;ﮋﺍﺩﻯ ﺑﺎﺷﻨﺪ. ﻭ ﺗﻤﺎ= ﻡ ﮔﻔﺘﻪﻫﺎﻯ ﻓﺮ&#= 65193;ﻭﺳﻰ' ﺑﻴﺎﻥ ﻫﻤﻴﻦ ﺍ&= #65187;ﻮﺍﻝ ﺳﻠﻮﮐﻰ ﺍﺳﺖ. ﮐ= ﻪ ﺧﻮﺩ ﺗﺠﺮﺑﻪ ﮐ&= #65198;ﺩﻩ ﺑﻮﺩ.ﮐﻪ ﺑﻔّﺮ &= #65165;ﻟﻬﻰ ﻓﺮﻳﺪﻭﻧﻰ ﻭﺟ&#= 65250; ﺟﻤﺸﻴﺪﻯ ﺭﺳﻴ&#= 65194;' ﮐﻪ ﺑﺴﺒﻚ ﻣﻨﺎ&= #65203;ﺐ ﺯﻣﺎﻥ ﺧﻮﺩ ﺑﻨ&= #65268;ﮑﻮﺋﻰ ﺑﻴﺎﻥ ﮐﺮﺩﻩ ﺍ&= #65203;ﺖ.ﻭ ﺑﺎ ﻫﻔﺖ ﺳﺎﻝ ﺧ= ﻮﻳﺸﺘﻥﺪﺍﺭﻯ ﺍﺯ ﻫﻔﺘﺎﺩ ﺳﺎ&= #65245; ﻋﻤﺮ ﺑﺸﺮﻯ ﺧﻮ&= #65193;'ﺑﻬﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺘﻰ ﺩﺭ ﻋﺮ&= #65205; ﺭﺣﻤﺎﻥ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺭﺳﻴﺪ.ﻭﺑﺮﺍﻯ &= #65153;ﻳﻨﺪﻩﻫﺎﻯ ﺑﺴﻴﺎﺭ ﺑﻬﺘﺮ &= #65153;ﻳﻨﺪﻩ ﺷﺎﻳﺴﺘﻪ ﺷﺪ ﮐ&= #65258; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍ&= #65207;ﺖ.ﮐﻪ ﺍﺯ = 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺩﺭ = ﺟﻬﺎﻥ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩﻧﺪ.ﻭ ﺑﻬA= 176;ﺮﻳﻦ ﻫﺎ ﻫﺴﺘﻨﺪ' ﮐﻪ= ﺍﺯ ﺑﻬﺘﺮﻳﻦ ﺯﻣﺎ&#= 65253; ﺧﻮﺩ ﭘﻴﺪﺍ ﻣﻴ&= #65208;ﻮﻧﺪ ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎ &= #65255;ﻴﺰ ﺍﺯ ﻳﻚ ﻣﻴﻤﻮﻥ = ﻣﻮﻓﻖ ﺷﺪﻩﺍﻯ' ﺩﺭ ﺁﺧ= ﺮﻳﻦ ﻣﺮﺯﻫﺎﻯ ﻟﺎﺯ&#= 65249; ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65255;ﻮﻉ ﻣﻴﻤﻮﻧﻰ ﭘﻴﺪ&#= 65165; ﺷﺪﻧﺪ.ﺩﺍﺭﻭﻳ&#= 65254; ﺍﺯ ﺍﻧﻮﺍﻉ ﻣﻴ&= #64405;ﻮﻳﺪ' ﻭ ﻋﺮﻓﺎﻯ ﺍﻳﺮ&= #65165;ﻧﻰ ﺍﺯ ﺍرواح ﻣﻘʌ= 68;ﻢ ﺩﺭ ﻗﺎﻟﺒﻬﺎﻯ &= #65255;ﻮﻋﻰ ﺻﺤﺒﺖ ﻣﻴﮑﻨﻨ&#= 65194;. ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ'&= #64400;ﻪ ﻋﻨﺼﺮ ﻣﺸﺘﺮﻙ &= #65175;ﻤﺎﻡ ﻣﻮﺿﻮﻋﺎﺕ ﻭ ﻣ&= #65170;ﺎﺣث ﺭﻧﮓ ﻫﻨﺮﻯﺪﺍ&#= 65197;ﺩ ﻳﺎ ﺻﻨﻌﺖ ﻫﻨﺮ&= #65263;' ﻭ ﻳﺎ ﺗﺠﺮﻳﺪ ﻫ= ﻨﺪﺳﻰ ﻭ ﺑﺎ ﺟﻠﺐ ﻧﻈﺮ= ﻫﻨﺮﻯ.ﺣﺘﻰ ﺍﮔﺮ ﺟﻨﺒﻪ ﻓﺮ&= #65267;ﺒﮑﺎﺭﻯ ﻭ ﺗﺒﻠﻴﻐﺎﺕ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ' ﮐﻪ ﻫﻤﻪ= ﺁﻧﻬﺎ ﺩﺭﻭﻍ ﻭ ﻓﺮﻳﺒ&= #64401;ﺎﺭﻯ ﺍﻧﺤﺮﺍﻑ ﺳﺎﺯ &= #65165;ﺳﺖ. ﻭ ﻳﺎ ﺣﺘﻰ ﺑﺪﻭ= ﻥ ﻓﺮﻳﺐ ﺩﺭ ﺍﻣﻮ&= #65197; ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻋ&= #65248;ﻤﻰ ﮔﺮﻓﺘﻪ ﺑﻮﺩﻩ &= #65169;ﺎﺷﺪ' ﺑﺎﺯ ﺗﻐﻴﻴﺮﻯ &= #65165;ﻓﻘﻰ ﺍﺳﺖ' ﻭﻟﻰ ﺗﻌﺎ= ﻟﻰ ﻋﻤﻮﺩﻯ ﻭ ﺍﻟﻬ&= #65264; ﺑﻬﻤﺮﺍﻩ ﻧﺪﺍ&#= 65197;ﺩ.ﮐﻪ ﺗﻨﻬﺎ ﻣﻔﻴﺪ ﺯ&= #65255;ﺪﮔﻰ ﮐﻨﻮﻧﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯﻤﻴﺒﺎﺷﺪ. ﮐﻪ ﺍﮐثرﺍ ﺑﺸ= 4401;ﻞ ﺟﻬﻨّﻢ ﭘﺮﻭﺭ= 5263; ﻭ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣ= ﻨﻔﻰ ﻭ ﺳﺘﻤﮕﺮﻯ ﻭ ﺑ= ﺮﺗﺮﻯ ﺟﻮﺋﻰ ﺍﻓﺮﺍﺩ &= #65255;ﺴﺒﺖ ﺑﻬم ﻤﻴﺎﺷﺪ. ﭘ&= #1587; ﺟﻨﺒﻪ ﻫﺎﻯ ﻫﻨ&= #65198; ﺍﻣﻮﺭ ﺯﻧﺪﮔﻰ &= #65197;ﺍ ﺑﻬﺘﺮ ﺍﺳﺖ' ﺩﺭ= ﺳﻤﺖ ﺗﮑﺎﻣﻞ ﻋﻤﻮﺩ&#= 65263; ﻭ ﺗﮑﺎﻣﻞ ﺃﺑﺪ&= #65263; ﺭﻭح ﻮ ﺃﺻﻞ ﻭﺟ&= #65262;ﺩ ﺧﻮﺩ ﺑﻨﻤﺎﺋﻴ&#= 65250;.ﮐﻪ ﻫﻤﺎﻥ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﻫﺪﻑ ﻫﺴﺖ.ﻫﺪﻑ = ﺧﺪﺍﻭﻧﺪ ﻭﺗﻤﺎﻡ ﺃﻧﺒﻴ&#= 65166; ﻭ ﺍﻭﻟﻴﺎ ﻭ ﻋﺮ= ﻓﺎﻯ ﻃﻮﻝ ﺗﺎﺭﻳخ د= 5197; ﻫﺮﻣﻠّﺘﻰ ﺑﻮ= 5193;ﻩﺍست . ﮐﻪ ﻓﺮﻫﻨﮓ ﺍﻳ= ;ﺮﺍﻧﻰ ﻭ ﻋﺮﻓﺎن ﻟﺪﻧ&#= 1617;ﻰ' ﺍﺯ ﺍﻳﻦ ﺣﮑﻤﺘ&= #65260;ﺎﻯ ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪ&#= 65257;'ﺑﺴﻮﻯ ﺗﮑﺎﻣﻞ ﻋﻤﻮﺩ&#= 65263; ﻭ ﺑﻌﺪﻯ ﻭﺍﻟﻬ&= #65264; ﻭﻧﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺑﺮﻭﻧﺪ. ﮐﻪ ﻣﺘ= ﺄﺳّﻔﺎﻧﻪ ﻣﻌﻤﻮﻟﺎ ﺑﺮﺩ&#= 65165;ﺷﺖ </spa= n>ﻫﻨﺮ &#= 65227;ﻤﻮﺩﻯ ﺍﺯ ﺁﻥ ﻧﻤﻴﺸﻮ&= #65193; ﻭ ﺑﺮﺩﺍﺷﺖ ﺍﺩ&= #65169;ﻰ ﻭ ﺍﻓﻘﻰ ﻭﻟﺬّ&#= 65173; ﻣﻌﻨﻮﻯ ﻭ ﻋﺸﻖ = ﻭﺭﺯﻳﻬﺎﻯ ﭘﺮﺍﮔﻤﺎﺗﻴﺴ= 5252;ﻰ ﺩﻧﻴﻮﻯ ﻭ ﺑﺸﺮ&= #65263; ﻣﻴﺸﻮﺩ.ﮐﻪ ﺑﺎ&= #65199; ﺧﻮﺩ ﺟﻬﻨّﻢ ﭘ&#= 65198;ﻭرﻯ ﺑﺮﺍﻯ ﺭﻭﺡ ﺍﻧ&= #65204;ﺎﻥ ﭘس ﺍﺯ ﻣﺮﮒ ﻣﻴ&= #65208;ﻮﺩ. ﺷﺎﻳﺪ ﺟﺎﻟﺐ ﺑ&= #65256;ﻈﺮ ﺑﺮﺳﺪ'ﺍﮔﺮ ﺑﮕ&= #65262;ﺋﻴﻢ ﻭﻗﺘﻰ ﻟﻔﻈﻰ ﺯ&= #65267;ﺎﺩ ﻣﺼﺮﻑ ﺷﻮﺩ'ﮐﻢ = ﮐﻢ ﻣﻌﻨﻰ ﺍﺻﻠﻰ ﺧ&= #65262;ﺩﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫ&= #65194;.ﻭ ﻧﻴﺰ ﺟﻠﺐ ﺗﻮﺟ&= #1617;ﻪ ﺩﻗﻴﻖ ﻭﺩﺭﺳﺘ&#= 65264; ﺩﺭ ﺍﻧﺴﺎﻥ ﺷﻨ&= #65262;ﻧﺪﻩ ﻳﺎ ﻣﺘﻔﮑّﺮﻧ= 5252;ﻴﮑﻨﺪ.ﺯﻳﺮﺍ ﺍﻟﻔﺎﻅ ﻭ ﻋﻠﺎ&= #65163;م ﻔﺮﻫﻨﮕﻰ'ﻣﺪﺍ&#= 65249; ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺗﻐﻴﻴﺮ ﻣﻴﻴﺎﺑﻨﺪ. ﮐﻪ = ﺍﺯ ﻣﺨﺘﺼّﺎﺕ ﺃﭘ= 5268;ﺴﺘﻤﻮﻟﻮﮊﻳ᥼= 2; ﻭﻋﻠﻢ ﺍﻟﻤﻌﺮ&#= 65235;ﻪ'ﻭ ﻗﻮﺍﻋﺪ ﻣﻌﺮﻓ&#= 65174; ﻭﺷﻨﺎﺧﺖ ﺫﻫﻨ&#= 65264;ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﺯﻣﺎﻧﻬﺎﻯ ﺩﻳ&#= 64405;ﺮﻯ'ﻣﻌﺎﻧﻰ ﻭﺗﺼﻮﺭﺍﺕ ﺫﻫ&#= 65256;ﻰ ﺑﻨﺎﻡ ﻣﻔﺎﻫﻴ&#= 65250; ﺫﻫﻨﻰ ﺍﻳﻦ ﺍﻟ&= #65236;ﺎﻅ ﻧﻮﺷﺘﻨﻰ'ﻭ ﺍﺻ&= #65262;ﺍﺕ ﺷﻨﻴﺪﻧﻰ'ﺑﺎ ﺗ&= #65232;ﻴﻴﺮﺍﺕ ﺫﻭﻗﻰ ﻭﻫﻨﺮﻯ &= #65165;ﻧﺴﺎﻧﻰ'ﭼﻪ ﻣثبت ﺩﺭ ﺗﮑﺎA= 251;ﻞ ﺍﻟﻬﻰ'ﻭ ﭼﻪ ﻣﻨ= ﻔﻰ ﺩﺭﻗﻬﻘﺮﺍﻫﺎ= 5263; ﮐﺎﺭﻣﺎﺋﻰ ﺍﻧ&#= 65204;ﺎﻧﻬﺎ'ﻭ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﻣﺪﺍﻡ ﻣﻔﺎﻫﻴﻢ ﺫﻫﻨ&#= 65264; ﺁﻥ'ﻭ ﺃثر ﺁﻥ ﺩ&= #65197; ﺫﻫﻦ ﻭ ﺭﻭﺍﻥ ﻭ= ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65197;ﺍ ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫ&= #65194;. ﮔﻮﺋﻰ ﺑﻰ ﻣﻌﻨ&= #65264; ﻭ ﺑﺪﻭﻥ ﻫﺪﻑ'ﭼ= ﻮﻥ ﺻﺪﺍﻯ ﺑﺎﺩ ﻭپ&#= 1585;اکنده ﺷﺪﻥ ﺑﺮﮔﻬﺎﻯ &= #65191;ﺰﺍﻥ ﺭﻭﻯ ﺯﻣﻴﻦ ﺑﺪ&= #65261;ﻥ ﻣﻌﻨﻰ ﻣﻴﮕﺮﺩ&#= 65193;.ﭘس ﺑﺮﺍﻯ ﺍﻟﻔﺎﻅ &= #65261; ﮐﻠﻤﺎﺕ ﻣﻔﺎﻫ&#= 65268;ﻢ ﺫﻫﻨﻰ ﺑﺎﻳﺪ ﺑ&= #65194;ﺳﺖ ﺁﻭﺭﺩ. ﺩﺭ ﺗﮑﺎ= ﻣﻞ ﻋﻤﻮﺩﻯ ﺍﻓﺮﺍ&#= 65193; ﻧﻮﻉ ﺑﺸﺮﻯ'ﺑﺎ&= #65267;ﺪ ﺍﻟﻔﺎﻅ ﻭﮐﻠﻤ&#= 65166;ﺕ'ﻭ ﺭﻣﻮﺯ ﻭ ﻋﻠﺎﺋ&= #65250; ﺳﻤﺒﻮﻟﻴﻚ ﺟﺪ&#= 65267;ﺪﻯ ﻗﺎﺋﻞ ﺷﺪ.ﻣثل= 575; ﺑﺮﺍﻯ ﻣﻔﻬﻮﻡ &= #65259;ﻨﺮ ﻭﻋﺸﻖ ﻭ ﻋﺮﻓﺎ&= #65253;'ﻭ ﻫﺰﺍﺭﺍﻥ ﻭﺍﮊ&#= 64404;ﺎﻥ ﻋﺮﻓﺎﻧﻰ ﻭﺍﻟ&#= 65260;ی ﻤﻬﻢ ﺑﺮﺍﻯ ﺗﮑ&= #65166;ﻣﻞ ﺭﻭﺡ'ﺑﺎﻳﺪ ﺗﺠ&= #65194;ﻳﺪ ﻧﻈﺮﻫﺎﺋﻰ ﺑﺸ&#= 65262;ﺩ.ﮐﻪ ﻣﺎ ﺑﺮﺍﻯ ﺍﻟﻔ&= #65166;ﻅ ﻣﻮﺟﻮﺩ ﺩﺭﻟﻐ&#= 65174; ﻧﺎﻣﻪ ﺟﺪﻳﺪﻯ &= #65255;ﻮﺷﺖ'ﻭ ﻳﺎ ﺑﺮﺍﻯ ﻣﻔﺎ&= #65259;ﻴﻢ ﺷﺎﻳﺴﺘﻪ ﺗﺮ'ﺍ&= #65247;ﻔﺎﻅ ﺗﺎﺯﻩﺍﻯ ﭘﻴﺸ&#= 65256;ﻬﺎﺩ </spa= n>ﮐﺮﺩ'ﮐﻪ ﻣﻘA= 170;ﻮﻝ ﻭ ﻣﻔﻬﻮﻡ ﻫﻤﻪ = ﻗﺮﺍﺭ ﮔﻴﺮﺩ.<o:p></o:p> ﻫﻨﺮ ﻭﻗ= ;ﺘﻰ ﺍﺯ ﻣﻔﻬﻮﻡ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ'ﺗﺒﺪﻳﻞ &= #65169;ﻬﻨﺮﻫﺎﻯ ﺩﺳﺘﻰ ﮔﺮﺩﻳﺪ'&= #65193;ﻳﮕﺮ ﺁﻧﻬﺎ ﮐﻠﺎﻡ ﻏ&= #65268;ﺮ ﺍﺯ ﮐﻠﺎﻡ ﻫﻨﺮ&= #65251;ﻨﺪﺍﻧﻪ ﻭ ﻋﺮﻓﺎﻧﻰ ﻭ ﺍ= ﻟﻬﻰ ﺍﻭﻟﻴﺎ ﻣﻴﺸﻮ&#= 65193;. </spa= n>ﭘس ﻫﻨﺮ ﻧﺰʋ= 93; ﺍﻳﺮﺍﻧﻴﺎﻥ ﺁﺭﻳﺎ ﺷﺪﮔﺎﻥ &= #65262;ﺍﻟﻬﻰ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ &= #65261; ﺑس. ﻭﻏﻴﺮ ﺁﻥ ﺑ= ﻰ ﻣﻌﻨﻰ'ﻭ ﺣﺘﻰ ﻣ= ﺴﺨﺮﻩ ﻣﻴﺸﻮﺩ ﮐﻪ ﻫﻴ&= #64379; ﺻﺎﺣﺐ ﻓﺮﻫﻨﮕ&#= 65264; ﺍﻳﺮﺍﻧﻰ ﺭﺍ ﻧ&= #65194;ﻳﺪﻩﺍﻡ'ﮐﻪ ﺑﺪﻧﺎﻣﻰ ﺍﺯ ﻓ&= #65198;ﺩﻭﺳﻰ ﮔﻮﻳﻨﺪﻩ ﺍﻳﻦ &= #65227;ﺒﺎﺭﺕ ﺑﭙﺮﺩﺍﺯﺩ ﻭ ﻧ&= #65208;ﺎﻥ ﺩﻫﺪ'ﻣﮕﺮ ﻳﻚ ﮐ= ﻤﻮﻧﻴﺴﺘﻰ ﺍﻳﺮﺍﻧﻰ'ﮐﻪ ﺩ&= #65197; ﺍﻣﺮﻳﮑﺎ ﭼﻨﻴ&#= 65254; ﺣﻤﻠﻪ ای ﺑﻔﺮ= 5193;ﻭﺳﻰ ﮐﺮﺩ' ﭼﻮﻥ ﺍﺯ ﭘ= ;ﺎﺩﺷﺎﻫﺎﻥ ﻳﺎﺩ ﻣﻴﮑﻨﺪ. ﻭ= ﻟﻰ ﺑﻌﺪ ﺍﺯ ﻣﻘﺎﻭ&= #65251;ﺖ ﻭﻣﺨﺎﻟﻔﺖ ﺍﮐ&#= 1579;رﻳّﺖ ﻣﺘﻔﮑّﺮﻳﻦ ﻋ= 5240;ﺐ ﻧﺸﻴﻨﻰ ﮐﺮﺩ'ﻭ = ﮔﻔﺖ ﮐﻪ ﻣﻨﻈﻮﺭ ﺍﻳ&= #65254; ﻧﺒﻮﺩ ﮐﻪ ﺁﻥ ﺩ= ﻳﮕﺮﻯ ﺑﻮﺩﻩ ﺍﺳﺖ. ﭼﻮ= ﻥ ﮔﻔﺘﻪﻫﺎﻯ ﻓﺮ&#= 65193;ﻭﺳﻰ'ﺍﺳﺘﻔﺎA= 193;ﻩ ﺍﺯ ﺣﻮﺍﺩث ﺗﺎ&#= 65197;ﻳﺨﻰ ﺑﺮﺍﻯ ﺑﻴﺎﻧﺎ&#= 65173; ﻋﺮﻓﺎﻧﻰ ﺑﻮﺩ&#= 65257; ﺍﺳﺖ'ﻭ ﻧﻪ ﻧﮋﺍ= ﺩ ﭘﺮﺳﺘﻰ ﻭ ﻳﺎ ﺗ= ﻌﺼّﺒﺎﺕ ﺩﻳﻨﻰ ﻭ ﻓﺮﻫﻨ&= #64405;ﻰ ﭼﻮﻥ ﻫﻨﺮ ﺩﺭ ﻧ= ﻈﺮ ﻓﺮﺩﻭﺳﻰ'ﻫﻤﺎ&#= 65253; ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ = ﻟﻔﻆ ﺟﺪﻳﺪ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺭﺍ ﺑﺮﺍﻯ ﻫﻨﺮ = ﺩﺭ ﺗﻌﺮﻳﻒ ﻭﻟﻐﺖ &= #65255;ﺎﻣﻪ ﻫﺎ ﻧﻮﺷﺖ.ﺍﻟﺒ&= #65176;ﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻟ&= #65236;ﻆ ﺟﺪﻳﺪﻯ ﻧﻴﺴﺖ &= #64400;ﻪ ﭼﻨﺪ ﻫﺰﺍﺭﺳﺎ&#= 65245; ﺍﺳﺖ ﻣﻄﺮﺡ ﻣﻴ&= #65208;ﺪﻩ.ﻭﻟﻰ ﺍﻳﻦ ﻟﻐﺖ ﻧﻴﺰ = ﺍﺯﻣﻔﻬﻮﻡ ﺍﺻﻠﻰ ﺧﻮﺩ &#= 65191;ﺎﺭﺝ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺗﺒ= ﺪﻳﺒﻞ ﺑﻌﺒﺎﺩﺍﺕ ﻗﺸ&#= 65198;ﻯ ﺑﺮﺍﻯ ﺗﻤﺎﻡ ﻣ&= #65196;ﺍﻫﺐ'ﺩﺭ ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ &= #65231;ﻴﺮ ﺳﻠﻮﮐﻰ ﻣﺸﺮﮐ&#= 65166;ﻨﻪ ﺍﺳﺖ ﻭ ﻫﻤﻴﻦ ﻃ= ﻮﺭ ﺩﺭ ﺳﻘﻮﻁ ﻗﻬﻘ&= #65198;ﺍﺋﻰ'ﺑﻤﻌﺎﻧ= 5264; ﺩﺭ ﺍﻟﻔﺎﻅ ﭘﺎ&= #65163;ﻴﻦ ﺗﺮ ﻗﺮﺑﺎﻧﻰ ﻣ&= #65268;ﮑﻨﺪ ﻭ ﻳﺎ ﺩﺭ ﺗﮑﺎﻣ= ﻞ ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﻰ = ﻣﻌﺎﻧﻰ ﺩﺭ ﺍﻟﻔﺎﻅ ﺟﺪ&= #65267;ﺪ.ﻭﺗﻤﺎﻡ ﺍﻟﻔﺎﻅ ﻗﺒﻠﻰ &= #65193;ﺭ ﻣﻔﺎﻫﻴﻢ ﺑﺎل= 575;ترﻯ ﻧﻘﻞ ﻣﮑﺎﻥ ﺩﺭ = ﺫﻫﻦ </spa= n>ﺍﻧﺴﺎﻧﻬﺎ ʌ= 51;ﻴﻨﻤﺎﻳﺪ. ﻭﺗﺒﺪﻳﻞ ﺑﻀﺪ&#= 1617; ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ = ﺗﻤﺪّﻥ ﻧﻮﻋﻰ ﻭﺍﻟﻬﻰ &= #65165;ﻧﺴﺎﻧﻬﺎ ﻣﻴﺸﻮﺩ.ﮐﻪ ﺩﺭ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﭼﻘﺪﺭ ﭘ&= #65268;ﺶ ﺭﻭﻯ ﮐﺮﺩﻩ ﺑﺎ&= #65207;ﺪ .<o:p></o:p> ﭘس ﻫﺮﭼ= ﻪ ﺍﻟﻔﺎﻅ ﺩﺭ ﻣﻌ&= #65256;ﻰ ﻣﺤﺪﻭﺩﺗﺮ ﻭ ﻣ&= #65166;ﺩﻯ ﺗﺮ ﻭﺩﻧﻴﻮﻯ ﺗ&= #65198; ﺑﺎﺷﺪ' ﺩﺭﻋﻮﺍ&= #65249; ﺗﻮﺳﻌﻪ ﺑﻴﺸﺘ&#= 65198;ﻯ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. = ﮐﻪ ﺍﮔﺮ ﺑﺎﻋث ﺳﻘ&#= 65262;ﻁ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺍ&= #64400;ثرﻳّﺖ ﻧﺸﻮﺩ' ﮐﻪ ﻣﻴﺸ= ﻮﺩ'ﻫﺮﮔﺰ ﺑﺎﻋث ﺗﮑﺎﻣﻞ &#= 65197;ﻭﺣﻰ ﻭ ﺗﻘﺮﺏ ﺍﻟﻬی &= #65262;ﻣﻘﺼﻮﺩ ﺧﺪﺍﻭﻧﺪ ﻭﺃﻧ&#= 65170;ﻴﺎ ﻭﭘﻴﺎﻣﺒﺮﺍﻥ &#= 65203;ﻠﻮﮐﻰ ﻧﻤﻴﺸﻮﺩ.ﭘس ﺟ&#= 65260;ﻨّﻢ ﭘﺮﻭﺭﻯ ﺑﺠﺎﻯ &= #65169;ﻬﺸﺖ ﭘﺮﻭﺭﻯ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ.ﻭ ﺍﺗﻠﺎﻑ = ﻋﻤﺮﺑﺸﺮﻯ ﻣﻴﮕﺮﺩﺩ. ﻭﭼﻮ&= #65253; ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ &= #64380;ﺮﺍﮔﺎﻩ ﺟﻬﺎﻥ'ﺑﻌﻠﻒ ﭼ&= #65198;ﺍﻧﻰ ﻣﻴﭙﺮﺩﺍﺯﻧﺪ'&#= 65261; ﺗﻦ ﭘﺮﻭﺍﺭﻯ'ﺑ&= #65198;ﺍﻯ ﺩﺭﻳﺪﻩ ﺷﺪﻥ ﺣ&= #65268;ﻮﺍﻧﺎﺕ ﻭ ﻃﺒﻴﻌﺖ ﻣﻴﮕ&= #65198;ﺩﻧﺪ.ﮐﻪ ﭼﻴﺰﻯ ﺑﻨ= ;ﺎﻡ ﺭﻭﺡ ﺍﻟﻬﻰ ﺷﺪ&= #65257; ﺍﺯ ﺗﻦ ﺑﻴﺮﻭﻥ = ﻧﻤﻴﮑﻨﻨﺪ.ﭼﻮ&#= 65253; ﻫﻤﺎﻥ ﺩﺭﻧﺪﮔ&#= 65166;ﻥ ﻭﺣﺸﻰ ﺣﻴﻮﺍﻧ&#= 65264; ﺩﺭ ﺟﻬﺎﻥ ﺧﻮﺍ&= #65259;ﺪ ﺷﺪ'ﺗﺎﺗﮑﺮﺍﺭ &= #64404;ﺬﺷﺘﻪ ﻫﺎ ﺭﺍ ﺩﺭ ﺁﻳﻨ= ﺪﻩ ﻫﺎ ﺑﻨﻤﺎﻳﻨﺪ. = ﺍﻟﺒﺘﻪ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺡ ﻭ ﻋﻘﻞ ﻭ ﻓﮑﺮ ﺧ= ;ﻮﺩ'ﻏﻴﺮ ﺍﺯ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺩﺭ ﻋﻤﻞ ﺗﺨﻠﻴ&= #65258; ﻭ ﺗﺤﻠﻴﻪ ﻭ ﺗﺠ= ﻠﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧ&#= 65258;'ﺭﺍﻫﻬﺎﻯ ﺳﺎﺩﻩ ﺗﺮﻯ ﻫﺴ&= #65174;.ﻭﻟﻰ ﻣﻘﺎﻡ ﮐﻠّﻰ ﺑ&#= 65166;ﻟﺎﺗﺮﻯ ﺭﺍ ﻧﺪﺍﺭﻧﺪ ﻣ&= #1579;لا ﺗﮑﺎﻣﻞ ﺃﺩﺑﻰ &= #64400;ﻪ ﻣﺘﻌﺎﻟﻰ ﺑﺎﺷ&#= 65194;.ﺭﺍﻩ ﻫﻤﻴﻦ ﺍﺻﻠﺎﺡ &= #65251;ﻔﺎﻫﻴﻢ ﺍﻟﻔﺎﻅ ﻭﮐﻠﻤ&#= 65166;ﺕ ﺩﺭ ﺫﻫﻦ ﺍﻧﺴﺎ&= #65255;ﻬﺎﻯ ﻫﺮ ﺯﺑﺎﻥ ﺟﺪﻳ&= #65194; ﺑﺎﺷﺪ'ﮐﻪ ﺭﺍﻫ&= #65264; ﺟﺰﺋﻰ ﻭ ﻃﻮﻟﺎ&= #65255;ﻰ ﺗﺮﻭﺳﺨﺖ ﺗﺮﻯ &= #65165;ﺳﺖ ﻭ ﺑﺴﺘﻪ به اﺳ= 5176;ﻌﺪﺍﺩ ﺍﻧﺴﺎﻥ ﻣﺘﻔﮑ&#= 1617;ﺮ ﺷﻨﻮﻧﺪﻩ ﻳﺎ ﺧ&= #65262;ﺍﻧﻨﺪﻩ ﮔﺮﭼﻪ ﺍﻳﻦ ﮔﻮ&= #65255;ﻪﺗﮑﺎﻣﻞ ﻫﻢ ﮐﻪ ﺗﻮﺳﻌﻪ = ﺍﻓﻘﻰ ﻭ ﺗﻌﻤﻴﻤﻰ = ﻏﻴﺮﺍﻟﻬﻰ ﺑﺎﺷﺪ. ﺗﮑﺎﻣﻞ = ﺭﻭﺡ ﻭ ﺫﻫﻦ ﺩﺭ ﺗﻌﻤ= ﻴﻖ ﻋﻤﻮﺩﻯ ﺑﻮﺩﻩ &= #65169;ﺎﺷﺪ ﺁﻧﻬﻢ ﻧﻪ ﺗﻨﻬ&= #65166; ﺍﺯ ﺷﻨﻴﺪﻥ ﻭﺧ&= #65262;ﺍﻧﺪﻥ' ﺑﻠﮑﻪ ﺩﺭﻋﻤﻞ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺩﺭ ﺩﻳﺪ&= #65253; ﻭ ﭼﺸﻴﺪﻥ ﺍﺯ ﻣ= ﻔﺎﻫﻴﻢ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﺍﻟﻬﻰ ﺩﺭ ﺳﺎﻟ&= #64401;ﺎﻥ ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻟ&= #65260;ﻰ ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ = ﺳﻠﻮﮐﻰ ﻣﻮﺟﻮﺩ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺑﺎﻳﺪ ﺑﺎﺷﺪ.<o:p></o:= p> ﻣﻠﺎﺣ= ;ﻈﻪ ﻣﻴﺸﻮﺩ' ﮐﻪ ﮐﺎ= ﺭﺑﺮﺩ ﻓﻬﻤﻴﺪﻥ ﺍﻟﻔ&#= 65166;ﻅ ﻋﺮﻓﺎﻧﻰ ﻭ ﺍﻟ&= #65260;ﻰ ﻭ ﮔﻔﺘﻪ ﻫﺎﻯ ﺃ= ﻧﺒﻴﺎ ﻭ ﺍﻭﻟﻴﺎ ﻭ ﻋﺮ= ﻓﺎ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﺭ= ﺍ ﺑﺮﺩﺍﺷﺖ ﻭ ﺗﻘ&= #65248;ﻴﺪ ﺟﺎﻫﻠﺎﻥ</sp= an> &#= 1705;رﺩﻩﺍﻧﺪ. ﭼﻮﻥ ﻣﻔﻬﻮﻡ ﺍ&= #65267;ﻦ ﺍﻟﻔﺎﻅ' ﻫﻤﺎﻥ = ﻣﻔﺎﻫﻴﻢ ﺩﺭ ﺫﻫﻦ ﮔﻮﻳﻨ&= #65194;ﻩ ﺍﻟﻬﻰ ﻧﺨﻮﺍﻫ&#= 65194; ﺑﻮﺩ.ﭘس ﻫﻤﺎﻥ &= #65251;ﺸﺮﮐﺎﻥ ﻭ ﻋﻤﻞ ﺷﺮﻙ ﻭﺭ= ﺯﻯ ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﺣ= ﺎﻟﻴﮑﻪ ﺍﮔﺮ ﺷﻨﻮﻧﺪﮔ&#= 65166;ﻥ ﺩﺭ ﻣﮑﺘﺐﺍﻭﻟ&#= 65268;ﺎ ﺣﻀﻮﺭ ﺩﺍﺋم ﻮ &= #65165;ﺭﺗﺒﺎﻁ ﻣﺘﺼﻞ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﻨﺪ'ﻣﻴﺘﻮ= 5165;ﻧﺪ ﺑﺘﺪﺭﻳﺞ ﺑﺎ ﮐ&= #65252;ﻚ ﻫﻤﺎﻥ اﻭﻟﻴﺎ= 5263; اﻟﻬﻰ' ﺑﺎﮐﻤﻚ &= #65165;ﺳﺘﺪﻟﺎﻝ ﺁﻧﻬﺎ'ﺑﺘﺪﺭﻳ&#= 65182; ﺑﻤﺮﺍﺗﺐ ﻋﻤﻮ&#= 65193;ﻯ ﺍﺯ ﻣﻔﺎﻫﻴﻢ ﻫ&= #65198;ﭼﻪ ﺍﻟﻬﻰ ﺗﺮ' ﻭ ﻳﺎ= ; ﺑﺎﻟﺎﺗﺮﻭﻋﺮ&= #65235;ﺎﻥ ﺭﺳﻴﺪ. ﺗﺎﺷﺎﻳ&= #65194; ﭼﻨﺎﻥ ﺗﺄثّر A= 227;ﻤﻴﻖ ﺩﺭ ﺫﻫﻦ ﻣﺴﺘﻤ&= #65226; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﭘﻴﺪﺍ ﺷﻮﺩ' ﮐﻪ= ﺗﺄثیرﺍﺕ ﺗﺰﮐﻴﻪ ﻧﻔس ﺩ&#= 65197; ﺗﺨﻠﻴﻪ ﺍﺯ ﺧﻄ&= #65166;ﻫﺎ ﻭ ﺣﻴﻮﺍﻧﻴّﺖ &#= 65211;ﻔﺎﺕ ﺣﺘﻰ ﻧﻮﻉ ﺑﺸﺮ&= #65263;'ﻭ ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎ&#= 65173; ﺍﻟﻬی ﺘﺮ ﭘﻴﺮ &= #64400;ﺎﻣﻞ'ﻳﺎ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ' ﺳﺎﻟﮑﺎﻥ ﻣﻮﻓ&#= 65238; ﺷﺎﻳﺴﺘﻪ'ﺧﻮﺩ &= #65255;ﻴﺰ ﺑﺪﺭﺟﺎﺕ ﻣﺘﻌ&#= 65166;ﺭﻑ ﺷﻬﻮﺩﻯ ﺑﺮﺳﻨ&#= 65194;.ﻭ ﻫﺮ ﺑﺎﺭ ﻋﻤﻴﻖ = ﺗﺮ ﻓﻬﻢ ﻣﻔﺎﻫﻴﻢ &= #65165;ﺯ ﺍﻟﻔﺎﻅ ﻋﺮﻓﺎ&#= 65255;ﻰ ﻭ ﺍﻟﻬﻰ ﺑﻨﻤﺎ&= #65267;ﻨﺪ.ﮐﻪ ﻣﺎ ﺍﮐﻨﻮﻥ ﺩﺭ = ﺻﺪﺩ ﻳﺎﻓﺘﻦ ﺍﻋﻤﺎ&#= 65237; ﺫﻫﻨﻰ ﺑﻴﺸﺘﺮ&#= 65263;'ﺍﺯ ﻫﺮ ﻧﻮﻉ &#= 65259;ﻨﺮ ﺍﻟﻬﻰ ﻫﺴﺘﻴﻢ.&= #65267;ﺎ ﻫﻤﺎﻥ ﻓﻦ ﻭ 'آر= ت که ﺩﺭﻫﻨﺮ ﻫﺎ= 5263; ﻣﺎﺩﻯ ﭼﻮﻥ ﻧﻘ&= #65166;ﺷﻰ ﻭ ﻣﺠﺴّﻤﻪ ﺳﺎ&#= 65199;ﻯ ﻭ ﺳﻴﻨﻤﺎ'ﻭ ﻳﺎ= ﻫﻨﺮﻫﺎﻯ ﺗﺨﻴّﻠﻰ ﻭ ﺗﺠ&#= 65198;ﻳﺪﻯ ﺑﺪﻭﻥ ﻣﺎﺩﻩ' ﺩ= ﺭﺍﻣﻮﺭ ﻣﻌﻨﻮﻯ ﻭ ﺫﻫﻨ&= #65264;'ﮐﻪ ﻧﻴﺎﺯ ﺑﺬﻫﻦ ﻭ = ﺭﻭﺍﻥ ﺳﺎﻟﻢ'ﻳﺎ ﮐﻢ ﻋ= ﻘﺪﻩ ﻭﻋﻘﻴﺪﻩ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﺗﺎ ﺟﺎﺋﻰ ﮐﻪ ﺍ= ﻧﺴﺎﻥ ﺑﺘﻮﺍﻧﺪ'ﺑﻴﺸ&#= 65176;ﺮﺗﺠﺮﻳﺪ ﺭﻭﺍﻥ ﺧﻮﺩ ﻭﺫ&= #65259;ﻥﺨﻮﻳﺶ ﺍﺯ ﻣﻔﺎﻫﻴﻢ ﺗ&= #65188;ﻤﻴﻠﻰ ﮐﻮﺩﮐﺎﻧﻪ'ﻭ ﻣ&= #65176;ﺎﻓﻴﺰﻳﻚ ﻗﺪﻳﻤﻰ ﻭ ﻗﺸﺮ&= #65263; ﻭ ﺍﺭﺗﺠﺎﻋﻰ ﻣ&= #65196;ﻫﺒﻰ ﺑﻨﻤﺎﻳﺪ.ﮐﻪ ﺑ&= #65166; ﮐﻤﻚ ﭘﻴﺮ ﺍﻟﻬ&= #65264;'ﺳﺎﻟﻚ ﻣﻴﺘﻮﺍﻥ ﺗﺎ ﺳ&= #65220;ﺢ ﺷﺎﻳﺴﺘگی اﺯ A= 255;ﻈﺮ ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ ﺑﺮﻭﺩ.ﭼﻮﻥ ﺑث&#= 1605;رﺍﺕ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺑ&= #65198;ﺳﻨﺪ. ﺟﺎﻣﻌﻪ ﺷﻨﺎﺳ&#= 65166;ﻥ ﻏﻴﺮ ﺍﻟﻬﻰ'ﺑﺨ&= #65166;ﻃﺮ ﻫﺪﻓﻬﺎﻯ ﻋﻠﻤ&#= 65264; ﻳﺎ ﺳﻴﺎﺳﻰ ﻭ ﺭ= ﻳﺎﺳﺖ ﻃﻠﺒﻰ' ﺗﺎ ﻳﮑﺼ= ﺪ ﻫﻨﺮ ﭼﻮﻥ ﻣﻮﺳ&= #65268;ﻘﻰ ﻭ ﺍﺩﺑﻴّﺎﺕ ﻭ &= #65259;ﻨﺮﻫﺎﻯ ﺷﺨﺼﻰ ﻣﻄﺮﺡ ﮐ&= #65198;ﺩﻩ ﻭﻓﻬﺮﺳﺖ ﻣﻴﮑ&#= 65256;ﻨﺪ.ﮐﻪ ﭘﺮﻭﺭﺵ ﻣﺮﻍ ﻭ&= #65175;ﻬﻴﻪ ﻇﺮﻭﻑ ﮔِﻠﻰ ﻭ&#= 65247;ﺒﺎس ﺩﻭﺯﻯ ﻭ ﺁﺭﺍﻳ&= #65206; ﮔﻴﺴﻮﺍﻥ ﻭﻧﺎ&#= 65191;ﻦ'ﻭ ﻧﻤﺎﻳﺸﮕﺎﻩ ﻭ &= #65193;ﮐﻮﺭﺳﺎﺯﻯ ﻭﮔﻞ ﮐﺎﺭﻯ ﻭﺟ&= #65262;ﺍﻫﺮ ﻭﻏﻴﺮﻩ'ﭘﺎ ﺑﻤ&= #65268;ﺪﺍﻥ ﻫﻨﺮ ﻣﺎﺩﻯ ﮔﺬ&= #65165;ﺭﺩﻩ ﺍﻧﺪ.ﮐﻪ ﻗﺪم ﺒ&= #65198;ﺍﻩ ﻭ ﻣﺴﻴﺮ'ﻭ ﺭﺍﺯ= ﻫﻨﺮهاﻯ ﻣﻌﻨﻮﻯ'ﻭ ﺣﺘﻰ = ﻫﻨﺮﻫﺎﻯ ﻣﻴﻨﻮﻯ ﮐﺎﻣﻠ&#= 65166;ﻥ ﺍﻟﻬﻰ ﮔﺬﺍﺭﺩ&#= 65257;ﺍﻧﺪ.<o:p></o:p> ﺩﺭ ﺃﺻﻞ= ; ﻳﻮﻧﺎﻧﻰ ﻟﻔﻆ ﻫﻨﺮ</s= pan> &#= 65267;ﺎ </spa= n>آرت ﻟﺎﺗﻴﻦ= 'ﺑﺮﺍﻯ ﻫﻨﺮﻫﺎ ﺗﮑﻨﻴ&#= 64401;ﻰ ﻭ ﺻﻨﻌﺘﻰ ﻭ ﻫﻨ= ﺮ ﻓﺮﻭﺷﻰ' ﻭ ﺍﺻﻄ= ﻠﺎﺣﺎ ﻫﻨﺮﻫﺎﻯ ﺗﮑﺮ&#= 65165;ﺭﻯ ﺒﺎﺻﻤﻪﺍﻯ ﺑﻮ&#= 65193;ﻩ' ﻭ ﺑﺘﺪﺭﻳﺞ ﺩﺭ&= #65235;ﻌﺎﻟﻴّﺖ ﺻﻨﻌﺘﻰ ﻣﻔﻴﺪ &= #65261; ﺣﺮﻓﻪﺍﻯ ﺩﺭﺁ&#= 65251;ﺪﻧﺪ' ﮐﻪ ﭘﺮﺍﮔﻤﺎﺗ&#= 65268;ﺴمی ﺸﺪﻧﺪ. ﮐﻪ ﻋﻤﻠ= ﺎ ﻣﻔﻴﺪ ﻭ ﻋﻤﻮﻣ&= #65268;ّﺖ ﺍﻧﺴﺎﻧﻬﺎ ﺭﺍ &= #65193;ﺭ ﺑﺮ ﺩﺍﺭﺩ.ﻭ ﻧﺰ= ﺩ ﻳﻮﻧﺎﻧﻴﺎﻥ ﺑ&#= 65252;ﺮﻭﺭ ﺩﺭ ﺍﻣﻮﺭ ﺗﺠﺎ&= #65197;ﺗﻰ ﻭﺣﺮﻓﻪﺍﻯ'ﻭﺑ&#= 64381;ﻨﮓ ﺁﻭﺭﺩﻥ ﺩﺭﺁﻣ&#= 65194;'ﻫﻨﺮ ﺗﺠﺎﺭﺗﻰ ﻭ ﺻﻨ&= #65228;ﺘﻰ ﺷﺪ. ﻭ ﺍﻳﻨﮑﻪ ﻣ= ;ﺎ ﺍﮐثرﺍ ﺍﺳﺘﻨA= 166;ﺩ ﺗﺎﺭﻳﺨﻰ ﻣﻔﺎ&#= 65259;ﻴﻢ' ﺑﺮﺍﻯ ﻓﺮﻫﻨﮓ &= #65267;ﻮﻧﺎﻧﻰ ﻣﻴﻨﻤﺎﺋﻴﻢ ﺑ&#= 65192;ﺎﻃﺮ ﺁﻏﺎﺯ ثبت ﺁث= 5;ﺭﻋﺮﻓﺎﻧﻰ ﺩﺭ ﻧﻮﺷﺘﻪ ﻫﺎ&= #65263;'ﺑﺨﻂ ﻋﻤﻠﻰ ﺗﺮ ﺑﺮﺍ&= #65263; ﺍﻧﺘﻘﺎﻝ ﺍﻓﮑ&#= 65166;ﺭ ﺩﺭ ﺧﻂ ﻳﻮناﻧ= 5264; ﺑﻮﺩ ﻭ ﺍﺗﺤﺎﺩ = ﺍﻧﺘﻘﺎﻝ ﺳﺮﻳﻊ ﻣﻔﺎﻫﻴ&#= 65250; وﻓﺮﻫﻨﮓ ﺑﻨﻘ= 5166;ﻁ ﺩﻳﮕﺮ ﺭﻓﺖ ﻭ ﺍ= ﻟّﺎ ﻗﺒﻠﺎ ﻣﻠﻞ ﺩﺭ = ﺳﻨﮓ ﻧﺒﺸﺘﻪ ﻫﺎ ﻧﻤ&= #65268;ﺘﻮﺍﻧﺴﺘﻨﺪ ﺍﻋﻤﺎﻕ ﻣﻔﺎﻫ&#= 65268;ﻢ ﺧﻮﺩﺭﺍ ﺑﻴﺎﻥ &= #64400;ﻨﻨﺪ. ﺍﺭﺳﻄﻮ ﭘﺪﺭ ﻭ = ﻣﻌﻠّﻢ ﺍﻭﻝ ﻣﻨﻄﻖ'ﻭ ﻓ= ﻠﺴﻔﻪ ﻫﺎﻯ ﻣﺎﺩﻯ ﻏﻴ&= #65198; ﺳﻠﻮﮐﻰ'ﻣﻌﺎﺭ&#= 65233; ﺭﺍ ﺗﻘﺴﻴﻢ ﺑﻨ&= #65224;ﺮﻯ ﻭ ﻋﻤﻠﻰ'ﻳﺎ ﻋﻠ= ﻤﻰ ﻭ ﺻﻨﻌﺘﻰ ﻭ ﻫﻨ= ﺮﻯ ﺫﻭﻗﻰ ﺩﺭﺁﻭﺭ&#= 65193;.ﻭﻯ ﺑﺮﺍﻯ ﻫﻨﺮﻏﺎ&#= 65267;ﺖ ﻭ ﻫﺪﻑ ﻣﻴﺸﻨﺎ&= #65203;ﺪ'ﮐﻪ ﺿﺮﻭﺭﺗﺎ ﺍﻳﻦ &= #65259;ﺪﻑ'ﺑﻴﺮﻭﻥ ﺍﺯ ﻓﺎﻋﻞ ﻫﻨﺮ = ﺍﺳﺖ. ﺑﺎﻳﺪ ﺑﺮ ﮐﻠﺎ&= #65249; ﺍﺭﺳﻄﻮ ﺍﻓﺰﻭ&#= 65193;'ﮐﻪ ﺑﺪﻭﻥ ﻫﻨﺮﻣﻨ&#= 65194;'ﺗﻨﻬﺎ ﺟﻬﺎﻥ ﻣﺎﺩﻯ ﻭ&= #65251;ﻮﺭﺩ ﺍﺣﺴﺎس 'ﺷﺨﺼﻰ &= #65165;ﻧﺴﺎﻥ ﻧﻴﺴﺖ.ﮐﻪﻫﻨﺮ&#= 65251;ﻨﺪ ﺑﺨﻮﺍﻫﺪ'ﺑﺎﺩ&#= 65203;ﺘﮑﺎﺭﻯ ﻫﻨﺮﻯ ﺧﻮﺩ'ﺗﻐ&= #65268;ﻴﺮﻯ ﺩﺭ ﻣﺎﺩﻩ ﺧﺎﺭ&= #65183;ی ﺪﺍﺩﻩ ﺑﺎﺷﺪ' ﻭ= ﺍﺣﺴﺎس ﺟﺪﻳﺪﻯ ﺑﺨﻮﺩ &= #65261; ﺩﻳﮕﺮﺍﻥ ﺩﺭ ﻟ&= #65170;ﺎس ﺟﺪﻳﺪ ﻫﻨﺮﻯ ﺑ&= #65194;ﻫﺪ. ﺑﻠﮑﻪ ﺧﺎﺭج ا= 5199; </spa= n>ﺍﻧﺴﺎﻥ' ﺍﺯ(= 5169;ﻴﺮﻭﻥ ﺩﺭﻭﻥ ﺍﺯ ﺃﻧﺪ&= #65197;ﻭﻥ) ﺍﻭ ﻧﻴﺰ ﻣﻴﺒﺎ&= #65207;ﺪ. ﮐﻪ ﮐﺎﻧﺎﻝ ﺩﺭ = ﻓﻌﺎﻟﻴّﺘﻬﺎA= 263; ﻣﺼﺮﻑ ﻓﺮﺩﻯ'ﻭ = ﺍﺣﺴﺎس ﻫﺎﻯ ﻏﻴﺮﻣﺎﺩ&#= 65263; ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻫ&= #65256;ﺮﻣﻨﺪ ﻣﻴﺘﻮﺍﻧﺪ'ﺍﺯ &= #65153;ﻧﻬﺎ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 64401;ﻨﺪ.ﻭ ﺩﺭ ﺁثاﺭ ﻫﻨﺮ= 5263; ﺧﺎﺭﺟی ﻮﻣﺎﺩ= 5263; ﺧﻮﺩ ﺩﮐﻮﺭ'ﻭ ﺷ= ﺎﻳﺪ ﮐﻪ ﺗﺄثیر ﺟﺪA= 267;ﺪ </spa= n>ﺍﺑﺘﮑﺎﺭﻯ'ʋ= 69;ﺮﺍﻯ ﻧﺎﻇﺮ ﺁثاﺭﻫA= 256;ﺮﻯﺒﻮﺩﻩ ﺒﺎﺷﺪ.ﮔﺮﭼﻪ ﺩ&= #65267;ﮕﺮﺍﻥ ﺍﻳﻦ ﺭﺳﻴﺪﻩ ﻫ&= #65166;ﻯ ﺍﺯ ﺩﺭﻭﻥ ﺃﻧﺪ&= #65197;ﻭﻥ </spa= n>ﺮﺍ'ﺍﺯ ﻓﮑﺮ = 5261; ﻣﻐﺰ ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ &= #65251;ﻴﺪﺍﻧﻨﺪ.ﺣﺘ= 740; ﺨﻮﺩ ﻫﻨﺮﻣﻨﺪ &= #65231;ﻴﺮ ﺍﻟﻬﻰ ﺗﺼﻮﺭﺧ&#= 65262;ﺩ ﺑﺰﺭﮒ ﭘﻨﺪﺍﺭ&#= 65263; ﻭﻫﻨﺮﻣﻨﺪ ﭘﻨ&#= 65194;ﺍﺭ ﻣﻴﺸﻨﺎﺳﺪ. ﻭ ﻫ= ﻨﺮﻣﻨﺪ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮﻯ = ﺧﻮﺩ ﮐﻪ ﻓﺎﻋﻞ ﻫﻨﺮ&= #65263;ﺎﺳﺖ'ﺍﺭﺍﺩﻩ ﺧﻮﺩﺭﺍ ﺗﺤﻤﻴ&#= 65246; ﺑﺮ ﻣﺎﺩﻩ ﺧﺎﺭ&= #1580;ی ﻤﻴﻨﻤﺎﻳﺪ. ﮔﻮ&= #65163;ﻰ ﻣﻴﺨﻮﺍﻫﺪ ﻫﺴ&#= 1578;ی ﻭ ﻃﺒﻴﻌﺖ ﺭﺍ ﺗ= ﻐﻴﻴﺮ ﺑﺪﻫﺪ. ﻏﺎ= ;ﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﺧﻮ&= #65193; ﻫﻨﺮﻣﻨﺪ' ﭼﻮﻥ = ﺑﺎﺩ ﻭ ﺑﺎﺭﺍﻥ ﻭ ﮔﺮ= ﻣﺎ ﻭ ﺳﺮﻣﺎ ﮐﻪ ﺍﺯ= ﻋﻮﺍﻣﻞ ﻃﺒﻴﻌﺖ ﺩﺭ ﺗﻐ&= #65268;ﻴﺮﺍﺕ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺩﺍ= ﺋﻢ ﺩﺭ ﺗﺮﺍﮐﻤﺎﺕ &= #65251;ﺎﺩﻯ ﺟﻬﺎﻧﻰ ﺷﺮﻳﻚ &= #65251;ﻴﺒﺎﺷﺪ. ﺗﺮﺍﮐﻤﺎﺕ ﮐﻪ &= #65165;ﺯ ﺍﻧﻮﺍﻉ ﺃﺗﻤﻰ &= #65261; ﻣﻮﻟﮑﻮﻟﻰ ﺍﺳ&#= 65174;'ﮐﻪﺩﺭﻧﻈﺮ ﺍﻧﺴﺎﻥ &#= 64380;ﻮﻥ ﺑُﻌﺪ ﺣﻴﺎﺗﻰ &#= 65251;ﻔﻬﻮم اﻧﺴﺎﻧﻰ ﻧﺪﺍ= 5197;ﺩ.ﭘس هر ﺗﺮﺍﮐﻢ ﻣﻴ= 5248;ﻴﻮن ها ﺳﺎﻝ ﻟﺎﺯﻡ &#= 65193;ﺍﺭﺩ ﺗﺎ ﺗﮑﺎﻣﻞ ﺃﺗ&= #65252;ﻰ ﺁﻧﻬﺎ'ﭼﻪ ﺭﺳﺪ = ﺑﺘﮑﺎﻣﻠﺎﺕ ﺗﺤﺖ ﺃثیرﻯ ﺍA= 267;ﻦ ﻣﺠﻤﻮﻋﻪ ﻫﺎﻯ &= #65155;ﺗﻤﻰ ﻭﻣﻮﻟﮑﻮﻟﻰ ﻃ&#= 65262;ﻝ ﻣﻴﮑﺸﺪ. ﻭﺍﻧﺴ&= #65166;ﻥ ﻋﻤﺮ ﺩﺭﺍﺯﻯ ﻨ&= #65194;ﺍﺭﺩ'ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺗﻐﻴ&#= 65268;ﺮﺍﺕ ﺭﺍ ﻣﻠﺎﺣﻈﻪ ﮐ&= #65256;ﺪ' ﭘس ﺗﺮﺍﮐﻢ ﻭﺗ&#= 65262;ﺩﻩ ﻣﺎﺩﻩ ﻣُﺮﺩﻩ &#= 65169;ﻨﻈﺮﺵ ﻣﻴﺮﺳﺪ.ﺩﺭ ﺣﺎ&= #65247;ﻴﮑﻪ ﺟﻨﺠﺎﻝ ﻋﻈﻴﻤ&#= 65264; ﺩﺭﻭﻥ ﺃﺗﻢ ﻭ ﻣ= ﻮﻟﮑﻮﻝ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﮐ= ﻪ ﻋﻨﺎﺻﺮ ﺃثیرʌ= 63; ﻭ ﺗﺤﺖ ﺃثیر&#= 65263; ﺭﺍ ﺃﺗﻢ ﻫﺎ ﺩﺭ ﺣﺎ= ﻝ ﺩﺭﻳﺎﻓﺖ ﮐﻮﺍ&#= 65255;ﺘﻮﻡ ﻭ ﺃﻧﺮﮊﻯ ﻫﺎﻯ = ﺭﺳﻴﺪﻩ ﺍﺯ ﺧﻮﺭﺷﻴﺪ ﻭ = ﻓﻀﺎ ﻫﺴﺘﻨﺪ ﺗﺎ ﻣﺪ&= #65165;ﺭ ﻫﺎﻯ ﺧﻮﺩﺭﺍ ﺍ&= #65207;ﺒﺎﻉ' ﻭﻣﺎﻫﻴّﺖﺃﺗA= 252;ی ﻮﮐﻤﺎﻝ ﺟﺪﻳﺪ&#= 65263; ﭘﻴﺪﺍ ﮐﻨﻨﺪ.ﻣ&= #1579;لا' ﻗﺒﻠﺎ ﺃﺗﻢ ﻫﻴ&= #65194;ﺭﻭﮊﻥ' ﻭﺑﻌﺪﺍ ﺃﺗﻢ ﻫ&= #65268;ﻠﻴﻮﻡ ﺷﺪﻩ'ﺗﺎ ﺑﻌﺪﺍ = ﺑﺎﻧﻮﺍﻉ ﺃﺗﻤﻬﺎﻯ ﺳﻨﮕ&#= 65268;ﻦ ﺗﺮ ﻭ ﻣﺪﺍﺭﻫﺎ&= #65263; ﺑﺎ ﺍﻟﮑﺘﺮﻭﻧ&#= 65260;ﺎﻯ ﺑﻴﺸﺘﺮ ﺑﺮﺳﻨ&#= 65194;. <o:p></o:p> ﭘس ᥵= 5;ﺤﻤﻴﻞ ﻫﻨﺮ ﺑﺮ ﺍﻫﺪﺍ&= #65233; ﻭ ﺗﮑﺎﻣﻠﺎﺕ ﻃ&= #65170;ﻴﻌﻰ ﺟﻬﺎﻥ ﺧﺎﺭﺝ'ﺩ&= #65197; ﺗﺼﻮﺭ ﻫﻨﺮﻣﻨ&#= 65194; ﮔﻮﻧﻪﺍﻯ ﺘﺤﻤ&#= 65268;ﻞ ﻣﻴﺒﺎﺷﺪ.ﻭﻟﻰ &= #65193;ﺭﺗﮑﺎﻣﻞ ﺳﻠﻮﮐﻰ'ﻫﺴﺘﻰ &= #65203;ﺎﻟک اﺯ ﻣﺎﻫﻴّﺖ ﻭ= 5251;ﻘﺎﻡ ﺍﻟﻬﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺧﻮﺩ'ﭘس ﺍﺯﻋﻤ&#= 65248;ﻴﺎﺕ ﺗﺨﻠﻴﻪ ﻫﺎ ﻭ ﺗ= ﺠﻠﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧ&#= 65258; ﺍﻟﻬﻰ' ﺷﺎﻳﺴﺘ&= #64405;ﻰ ﺗﻮﻟﺪﺍﺕ ﭘس ﺍ&#= 65199; ﮐﺴﺐ ﺩﺭ ﺍﻧﻮﺍ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﻴم ﻴﺎﻓﺖ.ﻫﻤﺎﻥ ﻃ&= #65262;ﺭ ﮐﻪ ﻓﺮﺍﻭﺍﻥ ﺗ&= #65262;ﻟﺪﺍﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﻗ= ﺒﻞ ﺑﺸﺮﻯ ﺩﺍﺷﺘﻴ&#= 65250; ﮐﻪ ﺗﻮﺍﻧﺴﺖ ﮐ&= #65198;ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﮐﻨﻮﻧﻰ ﺧﻮﺩﺭ&#= 65165; ﺑﺪﺳﺖﺁﻭﺭﻳﻢ' &= #65261; ﭼﻨﻴﻦ ﺻﻮﺭﺕ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﭘﻴﺶ ﺭﻓ&= #65176;ﻪﺍﻯ ﺭﺍ ﺑﺪﺳﺖﺁﻭﺭ&#= 65267;ﻢ. ﻭ ﺍﻟّﺎ ﺍﻣﮑﺎ&#= 65253; ﺗﻮﻟﺪ ﺩﺭ ﺻﻮﺭ&= #65173; ﻧﻮﻋﻰ ﻭﺧﺮﻭﺝ &= #65255;ﻮﻋﻰ ﮐﻨﻮﻧﻰ ﻗﺒﻞ ﺍ&= #65199; ﺷﺎﻳﺴﺘﮕﻰ ﻭ ﺩ&= #65165;ﺷﺘﻦ </spa= n>ﮐﺮﺍﻣﺎﺕ ﺑʋ= 66;ﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﻟ&#= 65166;ﺯﻡ ﺍﻣﮑﺎﻥ ﻧﺪﺍﺭ&#= 65193;. ﮔﻮﺋﻰ ﺑﻄﺒﻘﻪ &= #65251;ﻴﻤﻮﻥ ﺩﺭ ﺭﺣﻢ ﺍﻧﺴﺎ&= #65253;' ﺑﺨﻮﺍﻫﺪ ﻣﻮﺟ&#= 65262;ﺩﻯ ﺯﻧﺪﻩ ﺷﻮﺩ.ﭼﻪ = ﻣﻴﻤﻮﻧﻰ ﺑﺎﺷﺪ ﻳﺎ ﺍﻧﺴ&= #65166;ﻧﻰ'ﻭﻳﺎ ﭼﺒﺰﻯ ﺩﺭ ﺍﻳﻦ = ﻣﻴﺎﻧﻪ. ﺯﻳﺮﺍ ﺑﺮﺍﻯ ﺭ&= #65203;ﻴﺪﻥ ﺷﺎﻳﺴﺘﮕﻰ ﺗﻮ&#= 65247;ﺪ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ'&= #65255;ﻴﺎﺯ ﺑﺤﺪّ ﮐﻔﺎﻳﺖ &#= 65165;ﺯ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌل اﺳﺖ.ﻭﺑﺎ ﮐﺮﺍ&#= 65251;ﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﻣﻮ= 5183;ﻮﺩ ﻣﻴﮕﺮﺩﺩ. ﮐﻪ ﺩ= ﺭ ﺳﺎﻟﮑﺎﻥ ﺑﻤﺮ&#= 65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ ﺩﺭﻫﻔﺖ ﻣﺮﺣﻠ&#= 65258; ﻣﻴﺮﺳﻨﺪ.ﮐﻪ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺁﺧﺮﻳ&#= 65254; ﺍﻳﻦ ﻣﺮﺍﺣﻞ ﺷ&= #65260;ﻮﺩﻯ ﻭ ﺗﮑﺎﻣل ﺒﺸﺮ &= #65251;ﻴﺒﺎﺷﺪ.ﮐﻪﺍ= 5199; ﻧﻈﺮ ﺍﻟﻬﻰ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﻣﺘ= 5188;ﻘﻖ ﺁﻥ'ﮐﺎﻓﻰ ﺑﺮﺍ&= #65263; ﺗﻮﻟﺪ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﺑﺮ= ﺍﻯ ﻫﺮ ﻣﺮﺣﻠﻪ ﺗﮑ&= #65166;ﻣﻞ ﺟﺰﺋﻰ . ﺑﻨﻈﺮ ﺍ= ;ﺭﺳﻄﻮ'ﮐﻪ ﻫﻨﺮ ﺗﺤﻤﻴﻞ ﺍ&= #65197;ﺍﺩﻩ ﺑﺮ ﻫﺪﻑ ﺧﺎﺭﺟ&= #65264; ﺍﺳﺖ' ﮐﻪ ﻋﻠﻢ ﻋ= ;ﻤﻠﻰ ﻫﺪﻑ ﻭﻏﺎﻳﺖ ﺧ&= #65262;ﺩ ﺭﺍ ﺩﺍﺭﺩ.ﮐﻪ ﺩ= ﺭ ﺫﻫﻦ ﺍﻧﺴﺎﻥ ﻋ&= #65166;ﻟﻢ ﻭ ﻋﺎﻣﻞ ﻣﻄﺮﺡ = ﺍﺳﺖ.ﻭﻟﻰ ﺩﺭ ﻋﻠﻢ ﻋﻤﻠﻰ = ﺳﻠﻮکی ﻮﺑﺎﻃنی غاﻳ᥵= 4; ﺁﻥ ﺗﮑﺎﻣل ﺮﻭﺡ ﺍ&#= 65203;ﺖ'ﮐﻪ ﺑﺎﺭﺍﺩﻩ ﻭﻣﺸ&#= 65268;ّﺖ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺳ&= #65166;ﻟﻚ'ﻭ ﺑﮑﻤﻚ ﺧﺪﺍﻭﻧ&#= 65194; ﻭ ﭘﻴﺮ ﺍﻟﻬﻰ ﻣ= ﻴﺒﺎﺷﺪ ﮐﻪ ﺣﺘﻰ ﻣﺸﻴّ&#= 65174; ﺳﺎﻟﻚ'ﻣﺸﻴّﺘ= 5264; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮔﻮﺋﻰﺍﻧﺴﺎﻥ &#= 64380;ﻮﻥ ﺭﻭﺑﺎﻁ ﻳﺎ ﺁﺩ&= #65249; ﻣﺎﺷﻴﻨﻰ ﺍﺳﺖ'&= #64400;ﻪ ﻣﺎﺩﻩﺍﻯ ﺑﻴﺸ&#= 65176;ﺮ ﻧﻴﺴﺖ.ﻭ ﺗﻮﺍﻥ = ﺍﻋﻤﺎﻝ ﺧﻠّﺎﻕ ﻧﺪﺍﺭ= 5193;.ﮐﻪ ﺩﺭ ﺍﻧﺴﺎﻥ ﻭ ﻫ= ﺮ ﻣﻮﺟﻮﺩ ﺑﻬﺮ ﺩ&= #65197;ﺟﻪ ﺣﻴﺎﺕ'ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﻣﺪﺑّﺮﺍﻥ ﺧﻮ= 5193;ﺭﺍ ﺩﺍﺭﻧﺪ'ﮐﻪ ﺑﺠ&= #65166;ﻯ ﻣﻮﺟﻮﺩ ﺍﻋﻤﺎ&#= 65247;ﻰ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨ&#= 65194;. </spa= n>ﻣثلا ﺑﺠﺎﻯ= ﻣﺎ ﻓﮑﺮ ﻣﻴﮑﻨﻨﺪ'&= #65261;ﺣﺘﻰ ﺑﺪﻥ ﻣﺎ ﺭﺍ ﺑﺤ= ﺮﮐﺖ ﺩﺭﻣﻴﺂﻭﺭﻧﺪ.&#= 64404;ﻮﺋﻰ ﺑﺪﻥ ﺍﻧﺴﺎنی = 5176;ﺎﺑﻌﻰ ﺑﺮﺍﻯ ﺫﻫﻦ ﻭﺍ&= #65227;ﺼﺎﺏ ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﺫﻫ= ﻦ ﻭ ﺍﻋﺼﺎﺏ ﻧﻴﺰ = ﺁﻟﺖ ﺩﺳﺖ ﺮﻭﺍﻥ ﻋﻘ&= #65194;ﻩ ﺩﺍﺭ ﻭﻋﻘﻴﺪﻩ &= #65259;ﺎ ﻮ ﻧﺎﭘﺎک اﻳﻥ عقده ﻫﺎ ﺩﺭ ﺍA= 255;ﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺣ&= #65166;ﮐم ﺒﺮ ﺳﻴﺴﺘﻢ ﻋﺼ&= #65170;ﻰ ﻭ ﺫﻫﻨﻰ ﻭ ﺟﺴﻤ= ﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﻭ= ﭼﻮﻥ ﺳﺎﻟﻚ ﺭﻭﺡ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﺑﻌﺪ ﭼﻬﺎ&= #65197;ﻡ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭﺑ&= #65166;ﺯﮔﺸﺖ ﺑﺨﻠﻖ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ' ﻭ= ; ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋﺮﺵﺭﺣ&#= 65252;ﺎﻥ ﺘﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ﻰ ﻳﺎﻓﺖ'ﺁﻧﮕﺎﻩ &= #65259;ﻤﻪﺳﻴﺴﺘﻤﻬA= 166;ﻯ ﺗﻦ ﻭﺫﻫﻦ ﻭﺭﻭ&= #65165;ﻥ ﺑﺎﺯﻳﭽﻪ ﻭﺩﺭ &= #64400;ﻨﺘﺮﻝ ﺳﻴﺴﺘﻢ ﺭﻭﺍﻧ&#= 1740; ﺸﺨص ﻣﻴﺸﻮﺩ.ﮐ&#= 65258; ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #64380;ﻨﻴﻦﺳﻴﺴﺘﻤA= 264; ﺭﺍ ﻧﺪﺍﺭﺩ. ﭼﻮ= ﻥ ﺳﻪ ﺑُﻌﺪﻯ ﺍﺳ&#= 65174;.ﮐﻪ ﭘس ﺍﺯ ﺷﻬﻮﺩ ﻫ&= #65236;ﺘﻢ ﻭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ'= ﮐﻪﺳﺎﻟﻚ ﺭﻭﺡ القُدُس = ﺷﺪﻩ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65240;ﺎم اﻟﻬﻰ ﺭﻭﺡ ﺍﻟ&#= 65260;ی ﺮﺍ می ﺮﺳﺪ. ﺑﺮ&= #65261;ﺍﻥ ﭘﺎﻙ ﺷﺪﻩ'ﺳﺎﻟ&= #1705; ﺒﺎ ﻭﻟﺎﻳﺖ ﻣﻴ&= #65194;ﻫﺪ. ﺍﻣﺎ ﻣﻌﺮﻓﺖ ﻧ&= #65224;ﺮﻯ ﺍﺭﺳﻄﻮ'ﻫﻤﺎﻥ &= #65175;ﻌﻠﻴﻤﺎﺕ ﻭﻫﺴﺘﻰ ﻭﻣﻌﻨ&#= 65262;ﻯ ﺍﻧﺴﺎﻥ ﺍﺳﺖ'ﮐ&= #65258; ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺗ&= #65254;' ﻭﻟﻰ ﭘﺎﺋﻴﻦ ﺗ&= #65198; ﺍﺯ ﺭﻭﺍﻥ ﺣﻴﻮ&= #65165;ﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65208;ﻮﺩ.ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﺍﻣﮑ&= #65166;ﻧﺎﺕ ﺍﻳﻦ ﺫﻫﻦ ﺑﺮﺍ&= #65263; ﮐﺴﺐ ﻣﻌﺎﺭﻑ ﻧ&= #65224;ﺮﻯ'ﻭ ﺑﺮﺍﻯ ﻓﻬﻢ ﻭ ﺗ= ﺼﻮﺭ ﻭ ﺗﺼﺪﻳﻖ ﻭ ﻣﻴ= ﻞ ﺍﻧﺠﺎﻡ ﻋﻤﻠﻰ &= #65153;ﻥ' ﺩﺭﻭﺍﻗﻊ ﻫﻤﺎ&#= 65253; ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 5259;ﺴﺘﻨﺪ' ﮐﻪ ﺑﺎﻳﺪ ﭘﺎﮐ&= #65204;ﺎﺯﻯ ﻭﺗﺰﮐﻴﻪ ﻧﻔس= 5203;ﻠﻮﻙ ﺷﻮﻧﺪ.ﻭ ﺑﺴﺘﻪ = ﺑﺪﺍﻭﺭﻯ ﺍﻟﻬﻰ ﺑﻤﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ &#= 65251;ﻘﺪﻣﺎﺗﻰ ﻳﺎﻧﻬﺎﺋﻰ ﺧﻮ&#= 65193; ﺑﺮﺳﻨﺪ.ﭘس ﻣﻌ&#= 65166;ﺭﻑ ﻧﻈﺮﻯ'ﭼﻮﻥ ﻣﻌ&= #65166;ﺭﻑ ﻫﻨﺮﻯ'ﻭ ﻣﻌﺎﺭ&= #65233; ﺻﻨﻌﺘﻰ'ﮐﺎﺭ ﻣ&= #65228;ﺮﻓﺘﻬای ﺷﻬﻮﺩﻯ ﺭﺍ ﻧﺪ&= #65165;ﺭﺩ. ﮐﻪ ﺍﺭﺳﻄﻮ ﺍﺯ = ﺁﻥ ﺧﺒﺮ ﻫﻢ ﻧﺪﺍﺷ&= #65174;.ﮐﻪ ﻣﻌﻠّﻢ ﺍﻭ'ﺍﻓ&#= 65248;ﺎﻃﻮﻥ ﻋﺎﺭﻑ ﺑﻮﺩ. ﮐﻪ= ﻣﺎﻧﻨﺪ ﺍﮐثرﻳّﺖ ﺍﻧʌ= 04;ﺎﻧﻬﺎ'ﺣﺘﻰ ﺑﻌﺪ ﺍﺯ ﻓﻬﻢ ﮐ= ﺎﻣﻞ ﻟﺰﻭﻡ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ' ﺑﺎﺯ ﻧﻤﻰ ﺧﻮﺍ&= #65259;ﺪ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #64344;ﻴﻤﺎﻥ ﺳﻠﻮﮐﻰ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ.ﻟﺬﺍ ﺍ&= #65197;ﺳﻄﻮ ﻫﺎ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻭ ﮐﺮﺍﻣﺎﺕ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺁﻧﻬﺎ ﺗﺤﻘﻖ ﻧ&= #65252;ﻰ ﻳﺎﺑﺪ' ﮐﻪ ﺣﺘﻰ= ﺑﺎﻋث ﻣﺰﻳﺪ ﮔﻨﺎﻩ ﻭ = ﺧﻄﺎ ﻭﺁﻟﻮﺩﮔﻰ ﻧﻔ&#= 1587; ﺍﻣّﺎﺭﻩ ﺑﻴﺸ= 5176;ﺮﻯ می ﺸﻮﻧﺪ ﻭﻗﻬ= 5240;ﺮﺍﺋی ﺘﺮ ﭘس ﺍﺯ ﻣﺮﮒ.= <o:p></o:p> ﻣ= ﺎﺟﺮﺍﻯ ﺗﺤﻤﻴﻞ ﺍﺭﺍﺩ&#= 65257; ﺍﺯ ﺍﻧﺴﺎﻥ ﻫﻨ&= #65198;ﻣﻨﺪ ﻳﺎ ﻫﻨﺮ ﺩﻭﺳﺖ = ﻭ ﻫﻨﺮ ﻃﻠﺐ'ﻋﻤﻠ&= #65166; ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺍ&= #65247;ﻬﻰ ﻗﺎﺑﻞ ﺍﻃﻠﺎﻕ &= #65251;ﻴﺒﺎﺷﺪ. ﺩﺭ ﺗﮑﻨﻴﻚ ﻭ ﺍ= ﻣﻮﺭ ﺻﻨﻌﺘﻰ ﻓﻬﻢ ﻫ&= #65204;ﺖ' ﻭﻟﻰ ﺗﮑﺎﻣﻞ ﻧ&= #65268;ﺴﺖ.ﺑﻠﮑﻪ ﺗﻨﻬﺎ ﻳﻚ ﺗﻐﻴ&= #65268;ﺮ ﺍﺳﺖ.ﺯﻳﺮﺍ ﺗﮑ&= #65166;ﻣﻞ'ﻳﻌﻨﻰ ﻋﺪﻡ ﺗﻮﻗّﻒ ﺩ&#= 65197; ﮐﺴﺐ ﮐﻤﺎﻝ' ﺗﺎ= ﺑﻰ ﻧﻬﺎﻳﺖ ﻣﺮﺍﺗ&#= 65168;.ﻭ ﺍﻳﻦ ﺩﺭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺍﺳﺖ'ﮐﻪ ﺍﺭﺍﺩ&= #65257; ﺳﺎﻟﻚ ﺩﺭ ﻋﺸﻖ = ﭘﺮﻭﺭﻯ ﻭ ﺭﻧﺠﻬﺎﻯ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﺴﺮﻧﻮﺷﺘﻰ ﻫﻔ&#= 65176;ﮕﺎﻧﻪ ﺳﺎﻟﻚ ﺩﺭﺻﻮﺭ&#= 65173;'ﻭﺍﻳﻤﺎﻥ ﺭﻭﺯ ﺍﻓﺰﻭﻥ ﺪ&= #65197; ﺳﻴﺮﺕ ﻗﺎﺑﻞ ﺗ&= #65262;ﺟّﻪ ﺍﺳﺖ.ﮐﻪﻫﻤﻴﺸ&#= 65258; ﺍﺭﺍﺩﻩ ﻋﺪﻡ ﻗ&= #65260;ﻘﺮﺍ ﺍﺯ ﺧﻮﺩ ﺳﺎﻟﻚ = ﻫﺴﺖ.ﻭ ﻧﻴﺰ ﺗثبیت ﻣʋ= 98;ﺍﺗﺐ ﺍﻟﻬﻰ'ﺑﺮﺍﻯ ﺗ&= #64401;ﺎﻣﻞ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ = ﻋﻘﻠﻰ ﻭ ﺍﮔﺮ ﺻﻔﺎﺕ ﺣ= ﻴﺎﺗﻰ ﻣﺎﻧﻨﺪ ﻫﻤﺎﻥ &= #65165;ﺭﺍﺩﻩ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ&= #65227;ﺸق ﻮﺭﺯﻯ.ﻭﻟﺬﺍ ﺳ&= #65198;ﻋﺖﺭﻓﻊ ﻣﺸﮑﻠﺎﺕ ﺗﮑﺎ&#= 65251;ل ﺮﻭﺍﻥ ﺪﺭ ﺳﺎﻟ&= #64401;ﺎﻥ ﺑﻴﺸﺘﺮ ﺍﺳﺖ. ﻭ= ﻟﺬﺍ ﺗﻐﻴﻴﺮﺍﺕ ﺍﺭ&#= 65165;ﺩﻯ ﺳﻠﻮکی ﺮﻫﺮﻭA= 165;ﻥ ﺭﺍ ﺗﮑﺎﻣﻞ ﻣﻰ = ﻧﺎﻣﻴﻢ ﮐﻪ ﺭﻭﺯ ﺍﻓﺰﻭ&= #65253;'ﻭﺗﻐﻴﻴﺮﻯ ﻣثبت ﻭﻣﺪﺍﻭʌ= 49; ﺍﺳﺖ'ﮐﻪ ﺗﻮﻗّﻔﻰ ﻧﺪﺍ= 5197;ﺩ.ﻭ ﺍﻟّﺎ ﻫﺮ ﺗﻐﻴ&#= 65268;ﺮﻯ ﻗﻬﻘﺮﺍﺋﻰ ﻭ ﮐ&= #65166;ﺭﻣﺎﺋﻰ ﺩﺭ ﻣﻘﺎﻡ ﺭﻭﺡ = ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﺁﻏ&= #65166;ﺯ ﻣﻴﺸﻮﺩ. ﭼﻪ ﺑﻴ= ﺸﺘﺮ ﮐﻪ ﺩﺭ ﮊﻧﺘﻴﻚ = ﺭﻭﺣﻰ ﺍﻓﺮﺍﺩ ﻣﺬﻫﺒ&#= 1740; ﻘﺸﺮﻯ' ﺧﻮﺩ ﭘﺮ= ﺳﺖ ﻭ ﺁﺧﻮﻧﺪ ﭘﺮﺳ&= #65174;' ﮐﻪ ﺷﺮﻙ ﻭﺭﺯﻯ = ﻣﺪﺍﻭﻡ ﻭ ﻗﻬﻘﺮﺍﻯ ﻣﻘ&= #65166;ﻡ ﺭﻭﺣﻰ ﻋﮑس ﺣﺮ&#= 64400;ﺖ ﻣثبت ﺗﮑﺎﻣﻞ A= 197;ﻭح ﺪﺍﺭﻧﺪ' ﻗﻬﻘﺮ&= #65165;ﻫﺎﻯ ﺑﻨﺴﺨﻬﺎﻯ ﺑﺪ&#= 65175;ﺮ ﺑﺸﺮﻯ'ﻭ ﻳﺎ ﺣﺘ= ﻰ ﺩﺭ ﻣﺴخ هاﻯ ﺣ= 5268;ﻮﺍﻧﻰ ﺩﺍﺭﻧﺪ. ﺑﻘﻮﻝ = ﻗﺮﺁﻥ'ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭﺧﻮﻙ &= #65169;ﻬﺘﺮﻳﻦ ﺷﺎﻧس ﺁﻧﺎﻥ ﻣ&#= 65268;ﺒﺎﺷﺪ. ﺩﺭﮐﺎﺭ ﺗﻐﻴﺮ&#= 65165;ﺕ ﻣﺎﺩﻯ ﻣﻮﺭﺩ ﻋ&= #65252;ﻞ ﻭ ﺗﻐﻴﻴﺮ ﻭ ﺳﺎ= ﺯﻧﺪﮔﻰ' ﻫﻤﺎﻥ ﻧﻔس ﺍﻣ&#= 1617;ﺎﺭﻩ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻣﻴﺒﺎﺷﺪ' ﮐﻪ ﺍ= ﻧﺴﺎﻥ ﺳﺎﻟﻚ ﻣﺎﻫﻴّ= 5174; ﻣﻘﺎﻡ ﺭﻭﺡ ﺣﻴ&= #65262;ﺍﻧﻰ ﺧﻮﺩﺭﺍ'ﭼﻨﺎﻥ &= #64344;ﺎک ﻤﻴﮑﻨﺪ'ﮐﻪ ﺍﺯ = ﺁﻥ ﻳﻚ ﻣﺠﺴّﻤﻪ ﭘ&#= 65166;ﻙ ﻭ ﻧﻴﮑﻮﺋﻰ ﺑﺴ&= #65166;ﺯﺩ' ﮐﻪ (ﺭﻭﺡ ﺍﻟﻬﻰ= )ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸﻮﺩ. ﻭ ﺧﺪﺍ= ﻭﻧﺪ ﺳﺘﺎﻳﺶ ﮔﺮ ﺍﻳ&= #65254; ﻫﻨﺮﻣﻨﺪ ﮐﺎﻣ&#= 65246; ﺍﻟﻬﻰ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ.ﻭﺩﻳﮕﺮﺍ= 5253; ﻭ ﺳﺎﻟﮑﺎﻥ ﭘﻴ&= #65198;ﻭ ﺍﻳﻦ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ'ﺍﺯ ﻃﺮﻳﻖ ﻋﻘﻞ ﻭ ﺣ= ﮑﻤﺘﻬﺎ ﻭ ﺻﻔﺎﺕ ﻭ ﺍﺧﻠ= ﺎﻕ ﻭ ﺭﻓﺘﺎﺭ ﭘﻴﺮ = ﺍﻟﻬﻰ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ' = ﺗﺎ ﺭﻭﺡ ﺍﻟﻬﻰ= ; ﭘﻴﺮ ﮐﺎﻣﻞ'ﭼﻘﺪﺭ ﻋ&= #65224;ﻤﺖ ﻭﻧﻴﺮﻭﻣﻨﺪﻯ &#= 65261;ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﻭ ﺍﻣﮑﺎ&= #65253; ﺍﺭﺗﺒﺎﻁ ﺳﺮﻳ&#= 65228;ﺘﺮ ﻭﻭﺳﻴﻌﺘﺮ ﺑﺎ &= #65191;ﺪﺍﻭﻧﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #64400;ﻪﺑﺎﻋث ﻧﻴﺮﻭﻣﻨﺪﻯﻮ= 5235;ﻬﻢ ﻧﻈﺮﻯ ﻭ ﺑﺎﻭﺭ&= #65263; ﺳﺎﻟﻚ ﺑﭙﻴﺮ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ ﺧﻮﺍﻫﺪ ﺷ&= #65194;.ﺑﺨﺼﻮﺹ ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ &= #65193;ﺭ ﺭؤﻳﺎ ﺍﻳﻦ ﮐﺎ&#= 65251;ﻞ ﺍﻟﻬﻰ ﺭﺍ'ﺑﻄﺎ&= #65247;ﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻣ&= #65228;ﺮﻓﻰ ﮐﺮﺩﻩ ﺑﺎﺷﺪ.ﭘ&= #1587; ﺗﻐﻴﻴﺮ ﻣﺎﻫﻴ&#= 1617;ﺖ ﺩﺭﻭﻧﻰ &#= 65261; ﺭﻭﺍﻥ ﺧﻮﺩ'ﺩﺭ ﺍﻧﺴﺎ&= #65253; ﻫﻨﺮ ﻧﻬﺎﺋﻰ ﻣ&= #65204;ﺎﺋﻞ ﺗﺤﺴﻴﻦ ﺍﺳﺖ.ﮐ&= #65258; ﻓﺮﺩﻭﺳﻰ ﺁﻧﺮ&#= 65165; ﻫﻨﺮﻯ ﻣﻴﺪﺍﻧ&#= 65194;' ﮐﻪ ﺗﻨﻬﺎ ﻧﺰﺩ = ﺍﻳﺮﺍﻧﻴﺎﻥ ﻧﺎﻣﻴﺪﻩ ﻭ ﺩﺭ = ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﭼﻮﻥ ﺁﺭﻳﺎ ﻭﻧﻴﺮﻭ&#= 65165;ﻧﺎ ﮔﺮﺩﻧﺪ.ﭼﻪ ﺩﺭ = ﻭﻟﺎﻳﺖ ﺯﺭﺩﺷﺖ ﻭ ﮐﺎﻣ&= #65248;ﺎﻥ ﻗﺒﻞ ﺍﺯ ﺯﺭﺩﺷ&= #65174;'ﻭ ﻳﺎ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﺑﻌﺪ ﺍﺯ ﺯﺭﺩﺷ&= #65174; ﻣﺴﻴﺢ ﻭﻣﺤﻤﺪ.&= #65153;ﻧﮕﺎﻩ ﺁثاﺭ ﺍﻟﻬﻰ ﺟ= 5194;ﻳﺪ ﻭ ﺻِﺒﻐﻪ ﻭ = ﺭﻧﮓ ﺭﺣﻤﺎﻧﻰ ﻭ ﺍﻧ&= #65204;ﺎﻧﻰ ﻭ ﺁﺩﻣﻴّﺖ'ﻣﻮ&#= 65183;ﻮﺩ ﺩﺭ ﮔﻔﺘﻪ ﻫﺎﻯ = ﺁﻧﺎﻥ'ﻭﭼﻪ ﺩﺭﺣﮑﻤﺖ ﺩﺍﺳ&#= 65176;ﺎﻧﻬﺎﻯ ﺳﻤﺒﻮﻟﻴﻚ ﺑﺮ&#= 65187;ﺴﺐ ﺍﻣﮑﺎﻥ ﻭ ﻋﻘﻞ = ﺟﺰﺋﻰ ﻫﻤﮕﻰ' ﺑﺮﺣﺴﺐ = ﺯﻣﺎﻥ ﺧﻮﺩﺭﺍ ﻣﻴﻴﺎ&#= 65169;ﻨﺪ. ﭘس ﻗﺒﻞ ﺍﺯ ﻧﻬ&= #65166;ﺋﻰ ﻭﺑﺎﺯﮔﺸﺖ ﺑﺨ&#= 65248;ﻖ' ﻫﻨﺮﻯ ﺍﻟﻬﻰ ﺩ&= #65197;ﮐﺎﺭ ﻧﻴﺴﺖ.ﻫﺮﭼﻪ ﻫ&= #65204;ﺖ ﻫﻤﺎﻥ ﻫﻨﺮﻫﺎ&#= 65263; ﺗﻐﻴﻴﺮﻯ ﻭ ﺍﻧ&= #65188;ﺮﺍﻑ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ.&= #65261; ﺑﻌﺪ ﺍﺯ ﺷﻬﻮﺩ = ﺗﺠﻠّﻰ ﺁﺧﺮ ﺩﺭ ﺳﻠﻮﻙ = ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238;'ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﻗﺒ&= #65246; ﺍﺯ ﻣﺮﮒ ﻭ ﺗﻮﻟ= ﺪ ﺩﻭﻡ ﺍﻟﻬی که = 4344;ﻴﺎﻣﺒﺮﮔﻮﻧ᥽= 8; ﺑﻌثت ﺍﻟﻬﻰ ﺧ= 5262;ﺩﺭﺍ ﻣﻴﻴﺎﺑﺪ. ﻭ ﻫﻨ= ﺮ ﻧﻬﺎﺋﻰ ﺍﻧﺴﺎ&#= 65253; ﺩﺭ ﮔﻔﺘﺎﺭ ﻭ ﭘ= ﻨﺪﺍﺭ ﻭ ﺭﻓﺘﺎﺭ ﻭ ﭘﻨ= ﺪﺍﺭ'ﻭ ﺩﻳﮕﺮ ﺍﻋﻤﺎﻝ &= #65187;ﻴﺎﺗﻰ ﺍﻭ ﺩﻳﺪﻩ ﻣﻴﺸ&= #65262;ﺩ.<o:p></o:p> ﮔﺎﻫﻰ= ; ﻫﻨﺮ ﻧﻤﺎﺋﻰ ﻫﺎﻯ ﻏ&= #65268;ﺮ ﺳﺎﻟﮑﺎﻥ'ﻣﻔﻴ&#= 65194; ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ</= span> </spa= n>ﻳﺎ ﺟﺎﻣﻌﻪ A= 165;ﻭ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻧ= ﺘﻴﺠﻪ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ= 5263; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65267;ﺶﺍﺯﮐﺮﺍﻣﺎA= 173; ﺑﺎﻟﻔﻌﻞ ﺍﻭ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮐﻪ ﺩﺭ ﺗﻮﻟﺪﺍ&= #65173; ﭘﻴﺸﻴﻦ ﺑﺸﺮﻯ &= #65153;ﻧﻬﺎ ﺭﺍ ﺩﺭ ﺗﮑﺎﻣﻞ = ﮐﺴﺐ ﮐﺮﺩﻩﺍﻧﺪ.ﭼﻪ &= #65175;ﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﺣﻴﻮﺍ&#= 65255;ﻰ'ﻭ ﻳﺎ ﺗﮑﺎﻣﻞ ﺳﻠ&= #65262;ﮐﻰ ﺑﺎ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﺍﻟﻬی ﻘﺒﻠﻰ. ﻭ = ﺍﻳﻨﻚ ﺑﺠﺎﻯ ﺳﻮﺩ ﺁﻭ&= #65197;ﻯ ﺍﺯ ﮐﺎﺭﺑﺮﺩ ﺍ&= #65267;ﻦ ﮐﺮﺍﻣﺎﺕ' ﺩﺭﺗ&= #65188;ﻘﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ' ﻣﻔﻴﺪ ﺗﻮﻟﺪ ﺑ&= #65166;ﺯ ﺑﺮﺗﺮﻭﻳﺎ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ'ﺁﻧ&= #65260;ﺎ ﺭﺍ ﺑﮑﺎﺭ ﺻﻨﻌ&= #65174; ﻭﮐﺴﺐ ﻣﺎﻝ ﻭﺷ&= #65260;ﺮﺕ ﻭ ﻟﺬﺗﻬﺎﻯ ﺑﺸ&= #65198;ﻯ ﻣﺼﺮﻑ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ' ﻭ ﻣﺤﺮﻭﻡ ﺍﺯﺍ&= #65251;ﺘﻨﻴﺎﺯﺍﺕ ﻭﺩﺍﺩﻩ ﻫﺎﻯ ﺍ&= #65247;ﻬﻰ ﻋﻘﻠﻰ' ﻣﻔﻴﺪ ﺧ= ﻮﺩﺳﺎﺯﻯ ﺑﺮﺍﻯ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ &= #65251;ﻴﮕﺮﺩﻧﺪ. ﭘس ﺍﺯ ﻫﻢ ﺍﮐﻨ&= #65262;ﻥ ﺩﺭ ﺣﺎﻝ ﻗﻬﻘﺮ&= #65165; ﻭ ﺯﻭﺍﻝ ﮐﺮﺍﻣ&= #65166;ﺕ ﺑﺎﻟﻔﻌﻞ</sp= an> &#= 65169;ﺒﺎﻃﻞﻣﻴﺸﻮʌ= 55;ﺪ. ﮔﺮﭼﻪ ﻟﺬﺗﻰ ﻫ&= #65250; ﻫﻤﺮﺍﻩ ﺍﻳﻦ ﻟ&= #65232;ﺰش ها ﻭ ﺳﻘﻮﻃﻬﺎ= 5263; ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺑ&= #65262;ﺩﻩ ﺑﺎﺷﺪ. ﭼﻪ ﻟﺬﺕ= ﺟﻨﺴی ﺮﺍ ﻳﺎ ﻟﺬﺕ ﻣﻌ= ﻨﻮﻯ ﻭ ﺃﺩﺑﻰ'ﻭ ﻳﺎ ﻟ= ;ﺬﺗﻬﺎﻯ ﺩﻳﮕﺮ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﻭ ﺑﺸﺮﻯ ﻣﻴﺒﺮ&= #65255;ﺪ ﮐﻪ ﺳﺮﺍﺳﺮ ﻓﺮ&= #65267;ﺐﮐﺎﺭﻯ ﻃﺒﻴﻌﺖ ﻭﻧﻔس &#= 65165;ﻣّﺎﺭﻩ ﻭﺧﻮﺩ ﻭ ﺁﺧﻮﻧ&= #65194;ﻫﺎ ﻭ ﻋﻠﻤﺎﻯ ﻣﺎﺩ&= #65263; ﻭﻓﻠﺎﺳﻔﻪ ﻣﻴ&#= 65170;ﺎﺷﻨﺪ ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺷﻴ= ﻄﺎﻥ ﺍﺑﻠﻴس ﻧﻘﻄﻪ &#= 1605;قاﺑﻞ ﻗﺮﺁﻥ ﺗﻤﺎﻡ ﺍ&= #65255;ﺴﺎن هاﻯ ﺷﺎﻳﺴﺘﻪ = 5175;ﻌﺎﻟﻰ ﻧﻮﻋﻰ ﺭﺍ ﺑﺴﻮ&= #65263; ﺧﻮﺩ ﺟﺬﺏ ﻣﻴﮑ&= #65256;ﺪ.ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﺟﺎﺫ&= #65169;ﻪ ﮐﺮﻩ ﺯﻣﻴﻦ'ﺟﺬ&= #65167; ﺍﺷﻴاء ﺩﺭﺳﻘA= 262;ﻁ ﺍﺯ ﺑﻠﻨﺪﻯ ﻣﻴ&= #64401;ﻨﺪ.ﺩﺭﺣﺎﻟﻴ= 4401;ﻪ ﺧﺪﺍﻭﻧﺪ ﻭﺳﻠ&#= 65262;ﻙ ﺍﻟﻬﻰ ﻳﻚ ﻧﻮﻉ = ﮐﻮﻩ ﻧﻮﺭﺩﻯ ﻭ ﺻﻌﻮ&= #65193; ﺍﺯ ﮐﻮﻫﺴﺘﺎﻥ هاﻯ ﺳﺨﺖ ﻭ ﺧﺴ&#= 65176;ﻪ ﮐﻨﻨﺪﻩ ﺍﺳﺖ.ﮐ&= #65258; ﭼﻮﻥ ﺑﻬﺮ ﺳﻄﺢ = ﮐﻮﻩ ﺑﺎﻟﺎ ﺑﺮﻭﻧﺪ'&= #64380;ﺸﻢ ﺃﻧﺪﺍﺯ ﺁﻧﻬﺎ &= #65169;ﺠﻬﺎﻥ ﻭﺳﻴﻌﺘﺮﻣﻴﺸ= 5262;ﺩ.ﭼﻪﺭﺳﺪﻭﻗʋ= 76;ﻰ ﮐﻪ ﺑﺤﺪّﻳﻘﻴ= 5254; ﺩﺭ ﻗﻠّﻪ ﮐﻮﻩ &= #65261;ﻗﺎﺏ ﻗﻮﺳﻴﻦ ﺭﻭﺡ ﮐ&= #65166;ﻣﻞ ﺍﻟﻬﻰ ﺩﺭﻋﺮﺵ &= #65197;ﺣﻤﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺗ= ﺎ ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ'ﺍﻳﻦ ﭘﺮ&= #65193;ﻩ ﻭ( ﺳﺘﺮﺕ المنتهی) ﺩﺭﺷ= ﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ' ﺑ= ﺮﺍﻯ ﺸﺎﻫﺪ ﺁﻥ کنا= 85;ﻣﻴﺮﻭﺩ.ﻭﻟﻰ ﺍﻳﻨﻚ ﺑﺎﺯﮔﺸ&#= 65174; ﺑﺨﻠﻖ ﺩﺍﺭﻧﺪ. = ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ'ﺩﻧﺒﺎﻟ&#= 65258; ﮐﺎﺭ ﺗﮑﺎﻣل ﺮ&#= 65165; ﺑﮕﻴﺮﻧﺪ.ﮐﻪ ﺑ&= #65256;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮ= ﻯ ﻭ ﺷﻬﻮﺩ ﻫﻔﺘﻢ = ﻧﻮﺭ ﺭﺣﻤﺎﻥ'ﻭ ﺷﻬﻮ&= #65193; ﻫﺸﺘﻢ ﻋﺮﺵ ﺭﺏ&= #1617; ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﺑﺮﺳﻨﺪ ﺩﺭ ﮐﺎ&= #65197;ﺑﺮﺩ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ'&#= 65193;ﺭ ﻫﻨﺮﻧﻤﺎﺋﻰ ﻫ&#= 65166;ﻯ ﺻﻨﻌﺘﻰ ﻭﻋﻠﻤ&#= 65264; ﻭﻏﻴﺮﻩ'ﮐﻪ ﻏﻴ&= #65198; ﺳﻠﻮﮐﻰ ﻣﻴﺒﺎ&#= 65207;ﻨﺪ. ﻋﻤﻠﺎ ﻫﻮ= ;ﺵ ﻭ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘ= ﻴﺪﻩﻫﺎﻯ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﻧﺴﺎﻥ'ﺑﻨﺎﻡ &= #65255;ﻔس ﺍﻣّﺎﺭﻩ ﺳﺎﻟ= 5242;' ﮐﻪ ﻫﻮس ﻭﺍﺭﺍ&#= 65193;ﻩ ﺩﺍﺭﺩ ﻭﻧﻪ ﺗﮑ&= #65166;ﻣﻞ. ﻟﺬﺍ ﺍﺭﺳﻄﻮ ﻣ&= #65262;ﺿﻮﻉ ﻣﻌﺮﻓﺖ ﻫﻨﺮﻯ &= #65197;ﺍ'ﺑﻮﺩﻥ ﺑﺮ(ﻏﻴﺮ ﻣﺎ ﻫﻮ= ﻋﻠﻴﻪ) ﻣﻴﺨﻮﺍﻫﺪ.ﮐﻪ &= #65251;ﻌﺮﻓﺘﻬﺎ ﻭ ﻣﺎﻫﻴّﺖ ﮐﻨ&#= 65262;ﻧﻰ ﺭﻭﺍﻥ ﻭ ﺫﻫﻦ ﺍ= ﻧﺴﺎﻥ </spa= n>ﺗﻐﻴﻴﺮ &#= 65251;ﻴﺪﻫﺪ.ﻳﺎ ﻫﻤﺎﻥ ﺗﻐﻴﻴﺮ&#= 65165;ﺕ ﺳﻄﺤﻰ ﻭ ﻗﺸﺮﻯ = ﺩﺭ ﺫﻫﻦ ﻭﺗﻦ.ﮐﻪ ﺣ= ﺘﻰ ﻫﻨﻮﺯ ﻣﺘﻐﻴّ= 5198;ﺍﺕ ﺍﺻﻠﺎﺡ ﺭﻭﺣﻰ &= #65227;ﻘﺪﻩ ﺩﺍﺭ ﮐﻪ ﺩﺭ ﻗﺮ= ﻥ ﺃﺧﻴﺮ ﺭﻭﺍﻥ ﺩ&= #65197;ﻣﺎﻧﺎﻥ ﺗﺎﺯﻩ ﺑﻔﮑﺮ ﺍ&= #65211;ﻠﺎﺡ ﺃﻧﺪﮐﻰ &#= 65165;ﻓﺘﺎﺩﻩﺍﻧﺪ'A= 261; ﺍﮔﺮ ﻣﻮﻓﻖ ﺷﻮ&= #65255;ﺪ.ﻭﻟﻰ ﻫﺸﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺍﺳﺖ'ﺗﺠﺮﺑﻪ ﺳ&= #65248;ﻮﮐﻰ ﺩﺭ ﻃﺮﻳﻘﺘﻬﺎ&#= 65263; ﺗﺰﮐﻴﻪ ﻧﻔس ﺩ&#= 65197; ﺩﻳﺎﻧﺘﻬﺎﻯ ﺳ&#= 65248;ﻮﮐﻰ'ﺍﺯ ﺁﺩم ﻴﺎ ﮐﻴﻮﻣ&#= 65198;ث ﻭ ﻣﻴﺘﺮﺍﺋﻴﺴ&#= 65250; ﻳﺎ ﻧﻮﺡ'ﻭ ﺑﻮﺩ= ﻳﺴﻢ ﺑﻮﺩﺍﻯ ﺍﻭﻝ ﻭ = ﺯﺭﺩﺷﺘﻴﺴﻢ ﺯﺭﺩﺷﺖ ﻧﺨﺴﺘ&#= 65268;ﻦ'ﻭ ﺳﭙس ﻭﻟﺎﻳﺘﻬ= 5166;ﻯ ﺳﻠﻮﮐﻰ ﻣﺴﻴﺤ&#= 65264; ﻭﻣﺤﻤﺪﻯ'ﭼﻪ ﻋ&= #65198;ﻓﺎﻯ ﺍﻳﺮﺍﻧﻰ ﻫﺰﺍ&#= 65197; ﺳﺎﻝ ﺃﺧﻴﺮ'ﺑﺮ&= #65165;ﻯ ﺷﻔﺎﻯ ﺭﻭﺍﻥ ﻧ&= #65166;ﺧﻮﺩ ﺁﮔﺎﻩ 'ﻭﺣﺘﻰ ﺗ= ﺎ ﺩﺭﺟﻪ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﻧﺴﺒﺘﺎ ﮐﺎﻓی &#= 65198;ﻭﺍﻥ ﻣﻮﺭﺩ ﻧﻈﺮﺍﻟ&#= 65260;ﻰ ﺭﺳﺎﻧﺪﻧﺪ'ﮐﻪ &= #65207;ﺎﻳﺴﺘﻪ ﺷﻬﻮﺩ ﻋﺮﺵﺭﺣ&#= 65252;ﺎﻥ ﺷﻮﻧﺪ.ﭘس ﺗﻌﺮ&#= 65267;ﻒ ﺍﺭﺳﻄﻮ ﻭﻗﺘﻰ &= #64400;ﺎﻣﻞ ﺍﺳﺖ'ﮐﻪ ﺗﻐﻴﻴ&= #65198; ﻣﺎﻫﻮﻯ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ'&= #65261; ﺣﺘﻰ ﺗﻐﻴﻴﺮ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺡ ﺍﻟﻬﻰ ﺍﻧ&= #65204;ﺎﻥ ﮐﺎﻣﻞ ﺩﺳﺖﻣﻴ&#= 65194;ﻫﺪ'ﮐﻪ ﺧﻮﺩ ﻧﻴﺰ ﺍﺯ ﻣ= ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﻟﺬﺍ ﺑﻤﻌﻨﻰ ﺍ&= #65197;ﺳﻄﻮﺋﻰ ﺗﻐﻴﻴﺮ ﻧﺸﺎﻧ&#= 64405;ﺮ ﺫﺍﺕ ﺑﺸﺮﻯ ﺍﺯ = ﻟﺤﺎﻅ ﻓﻄﺮﺕ ﺟﺴﻤﻰ ﻭ = ﺫﻫﻨﻰ ﺍﺳﺖ.ﻭﻟﻰ ﺑﻤﻌ&= #65256;ﻰ ﺳﻠﻮﻙ ﺗﻐﻴﻴﺮ &= #65239;ﺪﺭﺗﻬﺎﻯ ﻗﺒﻠﻰ ﻭﺗﻘﻮﻳ&#= 65174; ﺁﻧﻬﺎ'ﺑﺮﺍﻯ ﺭ&= #65203;ﻴﺪﻥ ﺑﻔﻄﺮﺕ ﺍﻟﻬﻰ &= #65183;ﺪﻳﺪ ﺷﻬﻮﺩﻯ ﻳﺎ ﺧﻴ&= #65198; ﻭﮐﻤﺎﻝ ﺑﻨﺴﺦ &= #65169;ﻬﺘﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻴ&= #65208;ﺘﺮ ﺍﺳﺖ.<o:p></o:p> ﭘس ﺍﻧﺴ= ﺎﻥ ﻭﺟﻮﺩﻯ ﺳﺎﺯﻧ&#= 65194;ﻩ ﺍﺳﺖ.ﻧﻴﮑﻮ ﺳﺎ&= #65199; ﺑﻬﺘﺮ'ﻳﺎ ﺯﺷت&#= 1740; ﺴﺎﺯ ﻗﻬﻘﺮﺍﺋ&#= 65264; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ'&= #65169;ﺨﺼﻮﺹ ﻣﺸﺮﮐﺎﻥ ﺩﺷﻤ&#= 65254; ﺧﺪﺍ'ﺁﺧﻮﻧﺪﻫ&#= 65166; ﻭ ﭘﻴﺮﻭﺍﻥ ﻗﺸ&= #65198;ﻯ ﺗﻤﺎﻣﻰ ﻣﺬﺍﻫ&#= 65168; ﺩﺭ ﺗﻤﺎﻣﻰ ﺍﺩ&= #65267;ﺎﻥ ﻏﻴﺮ ﺳﻠﻮﮐﻰ. ﺍ= ﺭﺳﻄﻮ ﺍﻧﺴﺎﻥ ﺭﺍ ﺧﺎ&= #65247;ﻖ ﻣﻮﺿﻮﻋﺎﺕ ﻣﻴ&#= 65194;ﺍﻧﺪ'ﮐﻪ ﺍﻟﺒﺘﻪ ﺍﺯ ﻧﻮ&= #65225; ﻫﻮﺳﻬﺎﻯ ﺭﻭﺍ&#= 65253; ﻋﻘﺪﻩ ﺩﺍﺭ'ﻭﻫ&= #65256;ﺮﻧﻤﺎﺋﻰ ﻫﺎﻯ ﻏﻴﺮ ﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺣﻰ ﺍﺳﺖ.ﺣﺘ&= #65264; ﺍﮔﺮ ﻫﻨﺮ ﻧﻤﺎ&= #65163;ﻴﻬﺎﻯ'ﺑﻤﻌﻨ= 5264; ﻣﻔﻬﻮﻡ ﻋﻮﺍﻡ &= #65169;ﻮﺩﻩ ﺑﺎﺷﺪ.ﮐﻪ ﻟﺬﺗ&= #65264; ﺩﺭ ﺗﮑﺎﻣﻞ ﻭ ﺍ= ﺣﺴﺎس ﺩﺭ ﺗﻤﺎﺵ ﺑﺂﻧ&= #65260;ﺎ ﺩﺳﺖ ﻣﻴﺪﻫﺪ . ﺍ= ;ﺭﺳﻄﻮ ﺑﺎ ﺍﻳﻦ ﺗﻌﺮﻳ&= #65234; ﺧﻮﺩ ﺍﺯ ﻫﻨﺮ'ﺩ= ﺭ ﺧﻠﻖ ﻣﻮﺿﻮﻋﺎ&#= 65173; ﻣﺎﺩﻯ ﺑﻤﻴﻞ ﻭ = ﺍﺭﺍﺩﻩ ﺧﻮﺩ'ﮐﻪ ﺳﺮﺍﺳ&= #65198; ﻫﻤﺎﻥ ﺍﻭﻫﺎﻡ &= #65261;ﻫﻮس ﻭ ﺩﺭ ﺳﻄﺢ ﻋﻘﻞ= ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮﻯ اﺳ&#= 65174;. ﻭﻋﻤﻠﺎ ﻫﻨﺮ ﺭ&= #65165; ﺩﺭﻣﻘﺎﺑﻞ ﻃﺒ&#= 65268;ﻌﺖ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍ&= #65203;ﺖ.ﮐﻪ ﻃﺒﻴﻌﺖ ﮐﺎﺭ ﻃ&= #65170;ﻴﻌﻰ ﻣﻴﮑﻨﺪ'ﻭﻟﻰ ﻫ&= #65256;ﺮﻣﻨﺪ ﻧﮕﺎﻩ ﺍﺭﺍﺩﻯ &= #65261; ﺧﻠﻖ ﺳﻮﮊﻩ= ; ﻫﺎﻯ ﺟﺪﻳﺪ ﺩﺭ ﺻﻮﺭ&= #65173; ﻣﻴﻨﻤﺎﻳﺪ. ﺍﻧ&= #65204;ﺎﻥ ﻋﻤﻠﺎ ﺑﺎ ﻫﻨﺮ = ﻃﺒﻴﻌﺖ ﺭﺍ ﺑﮑﺎﺭ ﻣﻰ ﺃ= ﻧﺪﺍﺯﺩ'ﻭﺁﻧﺮ&#= 65165; ﻣﻨﺎﺳﺐ ﺫﻭﻕ ﻭ = ﮐﺸﺶ ﺧﻮﺩ ﺩﺭ ﻣﻴﺂﻭ&= #65197;ﺩ.ﭘس ﮐﻪ ﺍﺧﻠﺎﻗی ﻤ&#= 65192;ﺎﻟﻒ ﻃﺒﻴﻌﺖ ﺧﻮﺩ ﺧ&= #65262;ﺍﻫﺎﻧﻪ ﻣﻴﻨﻤﺎﻳﺪ. ﺯﻳ&= #65198;ﺍ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺑ&#= 65260;ﺮ ﺷﮑﻞ ﺁﻥ' ﺍﮔﺮ ﻫ= ;ﻨﺮ ﺁﻧﻬﺎ ﺍﻟﻬﻰ ﻭ&= #65203;ﻠﻮﻙ ﻣﻴﺒﺎﺷﺪ' ﻋﻤﻠ&= #65166; ﮐﺎﺭ ﺑﺮﺩ ﺍﻧﺴ&= #65166;ﻥ ﺧﻮﺩ ﺧﻮﺍﻫﻰ ﺍ&= #65199; ﻃﺒﻴﻌﺖ ﻭ ﺍﺳﺘ&= #1579;ماﺭ ﻭ ﺍﺳﺘﻐﻠﺎﻝ ﻭ = ﭼﭙﺎﻭﻝ ﻭ ﻏﺎﺭﺕ ﻃﺒﻴﻌ&= #65174; ﺍﺳﺖ.ﮐﻪ ﺑﻨﻔﻊ = ﺧﻮﺩ ﭼﻴﺰﻯ ﺑﻴﺎﺑﺪ. = ﮔﻮﺋﻰ ﮐﻮﻩ ﻫﺎ ﺭﺍ ﺧﻮ= ﺭﺩ ﻣﻴﮑﻨﺪ'ﺗﺎ ﭼﻨ&= #65194; ﮐﻴﻠﻮ ﻃﻠﺎ ﺍﺯ = ﺁﻥ ﺭﺍ ﺑﺪﺳﺖ ﺁﻭﺭ&= #65193;.ﻳﺎ ﻫﻤﺎﻥ ﻣثاﻝ ﻗ= 5194;ﻳﻢ'ﺑﺨﺎﻃﺮ ﺩﺳﺘﻤﺎﻟﻰ ﻗﻴ&#= 65212;ﺮﻳﻪ' ﻳﺎ ﻫﻤﺎﻥ ﻣﺎﻝ = ﺍﻟﺘﺠﺎﺭﻩ ﺭﺍ ﻣﻴﺴﻮﺯﺍﻧ&#= 65256;ﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺑ&= #65166; ﺍﻳﻦ ﻏﺎﺭﺕ ﻃﺒ&= #65268;ﻌﺖ' ﻣﺎﻫﺒﻴّﺖ ﺫﻫ= 5256;ﻰ ﻭﺭﻭﺍﻥ ﺣﻴﻮﺍ&#= 65255;ﻰ </spa= n>ﺧﻮﺩﺭﺍ ﻧﻴʌ= 00; ﺑﻴﺸﺘﺮ ﺁﻟﻮﺩﻩ ﺑﻌﻘﺪ&#= 65257; ﻫﺎ ﻭﻋﻘﻴﺪﻩ ﻫ&= #65166; ﻭﻧﻈﺮﻳّﺎﺕ ﺑ= 5264; ﭘﺎﻳﻪ ﻭﻧﺎﻓﺮ&#= 65183;ﺎﻡ می ﻨﻤﺎﻳﻨﺪ ﮐ= 5258; ﻫﻤﺎﻥ ﺭﺍ ﺟﻬﻨ&= #1617;ﻢ ﭘﺮﻭﺭﻯ ﻏﻴﺮ ﺳ&= #65166;ﻟﮑﺎﻥ'ﺩﺭﻫﺮ= 5227;ﻠﻢ ﻭ ﻓﻠﺴﻔﻪ ﻣﻴﺒ&= #65166;ﺷﺪ. ﮔﻮﺋﻰ ﺑﺎ ﭼﺮﺍ&= #65229; ﺑﺴﺮﻗﺖ ﻭﺩﺯﺩ&#= 65263; ﺭﻓﺘﻪ ﺑﺎﺷﻨﺪ'&= #64400;ﻪ ﺑﻴﺸﺘﺮ ﻭﮔﺰﻳ&#= 65194;ﻩﺗﺮ ﮐﺎﻟﺎ ﺑﺪﺯﺩﻧ&#= 65194;.ﻭﻟﻰ ﮐﺎﺭﺑﺮﺩ ﻭ ﻫﻨ&= #65198; ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﮐ&= #65264; ﻭ ﺗﮑﺎﻣﻠﻰ ﻫﻨ&= #65198;ﻣﻨﺪ ﺍﻟﻬﻰ ﺑﺴ= ;ﺮﻋﺖ ﺍﺯ ﻣﺎﺩﻩ ﺑﺴﻄ&= #65262;ﺡ ﻭﻣﺎﻫﻴّﺘﻬﺎA= 263;ﺎﻟﻬﻰ ﻣﻴﺮﻭﺩ .ﻭﻫﺮﺃ&= #65251;ﺮ ﻣﻨﻌﮑس ﺍﺯ ﻣﺎ&#= 65193;ﻩ ﺭﺍ' ﻓﻮﺭﺍ ﺗﺠﺮ= ﻳﺪ ﺍﺯ ﻣﺎﺩﻩ ﺣﻘﻴ&= #65198; ﺁﻥ ﻣﻴﻨﻤﺎﻳﺪ.&= #64400;ﻪ ﺩﺭ ﻭﺍﻗﻊ ﺧﺪﻣ&= #65174; ﺑﻄﺒﻴﻌﺖ ﻭﻣﺎ&#= 65193;ﻩ ﻧﻴﺰ ﺷﺪﻩ ﺍﺳﺖ.= ﮐﻪ ﺑﺠﺎﻯ ﻃﺒﻴﻌﺖ'&= #64400;ﺸﻒ ﺻﻮﺭﺗﻬﺎﻯ ﺟﺪ&#= 65267;ﺪ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﺻﻮﺭﺗﻬﺎﻯ ﺟﺪﻳﺪ ﻣﻴﺴﺎﺯ&#= 65255;ﺪ.ﮐﻪ ﻣﺎﺩﻩ ﻭ ﻃﺒﻴﻌ&= #65174; ﺭﺍ ﺟﺎﺋﻰ ﺑﻬﺘ&= #65198; ﻣﻔﻴﺪﺗﺮ ﺑﺮﺍ&#= 65263; </spa= n>ﺗﮑﺎﻣﻞ ﺟﺴʌ= 52;ﻰ ﻭ ﺫﻫﻨﻰ ﻭﺭﻭﺍ&= #65255;ﻰ ﻫﻤﮕﺎﻥ ﻴﻨﻤﺎ&#= 65267;ﻨﺪ.ﭼﻮﻥ ﺍﺻﻞ ﺗﻔﮑّﺮ ﺭ&#= 65165; ﺗﻌﻠﻴﻢ ﻭ ﻋﻤﻮ&= #65251;ﻴﺖ ﻣﻴﺪﻫﻨﺪ.ﻭ ﺍﻧ&= #65204;ﺎﻧﻬﺎﻯ ﻣﺤﺮﻭﻡ ﺍﺯ ﺍﻣ&= #64401;ﺎﻧﺎﺕ ﺗﻌﻠﻴﻢ ﺭﺍ ﺁﻣ&= #65262;ﺯﺵ ﻣﻴﺪﻫﻨﺪ.ﮐﻪ ﺑ&= #65268;ﺸﺘﺮ ﺑﻄﺒﻴﻌﺖ ﻫﺴﺘ&#= 65264; ﻭ ﻃﺒﻴﻌﺖ ﻧﻈﺮ&= #65267;ﻪ ﺧﻮﺩﺷﺎﻥ ﻭ ﺟﺎ&= #65251;ﻌﻪ ﺧﻮﻳﺶ ﺧﺪﻣﺖ ﻧ&= #65252;ﺎﻳﻨﺪ.ﮐﻪ ﻫﻤﺎﻥ ﻫﺪﻑ ﺍﺯ&= #65247;ﻰ ﻭ ﺃﺑﺪﻯ ﺧﺪﺍﻭ&= #65255;ﺪ ﺍﺳﺖ ﮐﻪ ﺍﻧﺴﺎ&= #65255;ﻬﺎﻯ ﺑﺸﺮﻯ' ﻫﺮﭼﻪ ﺯ= ﻭﺩﺗﺮ ﻭ ﻋﻤﻴﻖ ﺗﺮ' ﺷﺎ= ;ﻳﺴﺘﻪ ﺗﻮﻟﺪﺍﺕ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺑﻨﻤﺎﻳ&#= 65256;ﺪ. ﻭﺍﺯ ﺟﻬﻨﻢ ﻫﺎ&= #65263; ﺧﻨﻚ ﺭﺣﻤﺎﻧﻰ &= #65169;ﺒﻬﺸﺘﻬﺎﻯ ﮔﺮﻡ ﺟﻬﺎﻥ ﺩﺭ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65261;ﻧﺪ .<o:p></o:p> ﻣ= ﺘﻔﮑّﺮﺍﻥ ﻋﺎﺭﻑ ﻣﺴﻠﻤﺎ&#= 65253; ﻋﺼﻮﺭ ﺍﺳﻠﺎﻣ&#= 65264;'ﮐﻪ ﮐﻤﺘﺮ ﻗﺮﻳﺐ ﺑ&= #65166;ﺗّﻔﺎﻕ ﺍﻳﺮﺍﻧﻰ ﻳﺎ ﺍ&= #65199; ﻧﮋﺍﺩ ﺍﻳﺮﺍﻧ&#= 65264; ﻭ ﭘﺎﺭﺳﺎ ﺑﻮﺩ&= #65257;ﺍﻧﺪ'ﺩﺭ ﻣﻌﻨﻰ ﻫﻨﺮ'ﺑﻴ&= #65254; ﻃﺒﻴﻌﺖ ﻭ ﺻﻨﻌ&= #65174; ﺟﺪﺍ ﺳﺎﺯﻯ= ; ﮐﺮﺩﻧﺪ ﻫﻨﺮ ﺍﻟﻬﻰ ﻭﺳ&= #65248;ﻮﻙ ﺫﻭﻗﻰ ﻭ ﺭﻭﺍﻧ&= #1740; ﺮﺍ ﺗﺎﺑﻊ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﻏﻴبی ﻮ= 5169;ﺎﻟﺎﺗﺮﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ ﺑﺠﻬ&#= 65166;ﻥ ﻳﺎ ﻧﺎﺩﻳﺪﻩ ﻣ&= #65268;ﺒﺮﺩ.ﻭﻟﻰ ﺻﻨﻌﺖ ﺩﺭ ﻫﻤﺎ&= #65253; ﻣﺤﺪﻭﺩﻩ ﻣﺎﺩ&#= 65257;' ﻭﺻﻮﺭﺗﻬﺎﻯ ﻣ&#= 65176;ﻐﻴّﺮﻣﺎﺩﻩ'ʋ= 69;ﻨﺎﻡ ﺍﺑﺘﮑﺎﺭﺍﺕ ﺻ&#= 65256;ﻌﺘﻰ ﺩﺭ ﺟﺎﻧﻤﻰ ﺯﻧ&= #65256;ﺪ.ﮐﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﺍﻟﻬی ﺮﺍ ﭘس ا= 5199; ﻣﺮﮒ ﻧﺪﺍﺭﻧﺪ.&= #64400;ﻪ ﺑﺎﻟﻌﮑس ﺑﺎﻋ= 579; ﮐﺴﺐ ﻣﺎﻝ ﻭﻣﻮ&= #65239;ﻌﻴّﺖ </spa= n>ﺍﺟﺘﻤﺎﻋﻰ ʌ= 61; ﻗﺪﺭﺕ ﻣﻴﺸﻮﻧﺪ. ﮐﻪ ﺳ= ﺮﺍﺳﺮ ﺟﻬﻨّﻢ ﭘﺮﻭﺭ= 5263; ﻭ ﻏﺮﻭﺭ ﻭ ﺳﺘﻤ= ﮕﺮﻯ ﻣﻴﺒﺎﺷﺪ. ﺣﺘﻰ = ﺍﮔﺮ ﺩﺍﻧﺸﻤﻨﺪ ﻭ ﺑ&= #65192;ﺸﻨﺪﻩ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺩ&#= 65197; ﺍﻣﻮﺭ ﺧﻴﺮﻳﻪ&#= 65169;ﺎﺷﻨﺪ. ﺯﻳﺮﺍ ﺑﺪﻭﻥ ﻫ&= #65194;ﻑ ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﻙ'= ﻭ ﺭﺍﻩ ﺷﺨﺼﻰ ﻣﻮ&= #65197;ﺩ ﻗﺒﻮﻝ ﺧﺪﺍﻭﻧ&#= 65194; ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﻫﺮ ﺭﺍﻫﻰ ﮐﻪ ﺑﺮﻭ&= #65255;ﺪ' ﺳﺮ ﺍﺯ ﺗﺮﮐﺴﺘ&= #65166;ﻥ'ﻳﺎ ﻧﻘﻄﻪ ﻣﻘﺎﺑﻞ &= #64400;ﻌﺒﻪ ﺩﺭ ﻣﻴﺂﻭﺭﻧﺪ'&= #64404;ﺮﭼﻪ ﺑﺴﻮﻯ ﮐﻌﺒﻪ ﻧ&= #65268;ﺰ ﺭﻓﺘﻪ ﺑﺎﺷﻨﺪ.&= #64400;ﻪﺣﺠﺎﺝ ﮐﻌﺒﻪ ﺑﺪﻭﻥ ﺩ&= #65267;ﺪﺍﺭ ﺧﺪﺍ ﻭﺗﺠﻠّﻰ &#= 65165;ﻭ ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧ&#= 65194;.ﻭﻟﻰ ﺣﺠّﺎﺝ ﺣﺞ ﺃﮐ&#= 65170;ﺮ ﺳﻠﻮﻙ ﺍﻟﻬﻰ' ﺩ= ﻳﺪﺍﺭ ﻫﺮﻳﻚ ﺍﺯﻣﺮﺍ&#= 65175;ﺐ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﻣﻴﺮﺳﻨﺪ.ﮔﻮﺋ&#= 65264; ﺣﺠﺎﺝ ﮐﻌﺒﻪ ﺍ&= #65199; ﺧﺪﺍ ﺑﺎﺯﮔﺸﺘ&#= 65258; ﻭﭘﺸﺖ ﮐﺮﺩﻩﺍ&#= 65255;ﺪ.ﻭﻟﻰ ﺣﺠﺎﺝ ﺣﺞّ ﺃﮐ&#= 65170;ﺮ ﺧﻮﺩ'ﻧﻴﺰ ﺍﻳﻦ = ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻗ&= #65166;ﺋﻢ ﺭﻭﺡ القُدُس = ﺭﺍ ﻳﺎﻓﺘﻪ'ﻭ ﺑﺮﺍ&= #65263; ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;' ﺭﺳﺎﻟﺖ ﻭ ﺍﺭﺳ&= #65166;ﻟﻰ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺒ&#= 65166;ﺷﻨﺪ. ﺩﺭ ﺻﻨﻌﺖ ﮔﺮﭼ&= #65258; ﻧﻔس ﺣﻴﻮﺍﻧﻰ &#= 65165;ﻧﺴﺎﻥ'ﻭ ﻋﻘﻞ ﻣﺎﺩﻯ ﺩﺭ = ﺳﻄﺢ ﺑﺸﺮﻯ ﺧﻮﺩ'ﮐﻪ = ﺣﺘﻰ ﺑﺪﻭﺭﻭﻣﺤﺮﻭ= 5249; ﺍﺯ ﻋﻘﻞ ﻟﻮّﺍ&#= 65251;ﻪ ﺳﺎﻟﮑﺎﻥ ﻭﻋﻘ&#= 65246; ﮐﻠّﻰ ﺍﻟﻬﻰ ﮐ&#= 65166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ' ﻋﻤﻠﺎ ﺩﺍﺭﻧﺪ'&= #65165;ﺭﺍﺩﻩ ﺧﻮﺩﺭﺍ ﺑﺮ ﻃﺒ&= #65268;ﻌﺖ ﻣﺎﺩﻯ ﻭﺍﺭﺩ ﮐ&= #65256;ﻨﺪ ﮐﻪ ﺧﻮﺩﺷﺎﻥ ﻧ&= #65268;ﺰﺟﺰﺋﻰ ﺍﺯ ﻋﻮﺍﻣﻞ ﺗﻐ&= #65268;ﻴﺮ ﺩﻫﻨﺪﻩ ﻃﺒﻴﻌ&#= 65174;'ﭼﻮﻥ ﺑﺎﺩ ﻭ ﺑﺎﺭﺍﻥ = ﻫﺴﺘﻨﺪ ﺁﻧﺎﻥ ﻫﻨﺮ ﺭﺍ = ﺑﻄﻮﺭ ﻋﺎﻡ ﺩﺭ ﺻﻨﻌﺖ = ﺑﮑﺎﺭ ﻣﻴﺒﺮﻧﺪ.<o:p></o:p> ﺃﺑﻮ ﺣﻴ= ;ّﺎﻥ ﺗﻮﺣﻴﺪﻯ ﻋﺎﺭ&#= 65233;ﺍﺳﻠﺎﻣﻰ ﺻﻨﻌﺖ ﺭﺍ ﺗﻘﻠ&= #65268;ﺪ ﺍﺯ ﻃﺒﻴﻌﺖ ﻣﻴ&= #64405;ﻮﻳﺪ. ﮐﻪ ﮐﺎﺭ ﺟﺪﻳﺪ = ﻏﻴﺮ ﺍﻧﺴﺎﻧﻰ ﺻﻮﺭ&#= 65173; ﮔﺮﻓﺘﻪ ﺍﺳﺖ.ﻭ&= #65239;ﺘﻰ ﺩﻭﺭﺑﻴﻦ ﻋﮑّ= 5166;ﺳﻰ ﺭﺍ ﭼﻮﻥ ﺗﺨﻢ ﭼ= ﺸﻢ ﺍﻧﺴﺎﻥ'ﺭﻭﻧﻮ&#= 65207;ﺖ ﺑﺮﺩﺍﺭﻯ ﻣﻴﮑ&#= 65256;ﻨﺪ.ﻋﻤﻠﺎ ﻫﻨﺮﻯ ﻧﮑﺮﺩﻩ'&= #65261;ﻧﻮﻋﻰ ﺳوء ﺍﺳﺘﻔﺎﺩA= 257; ﺍﺯ ﻃﺒﻴﻌﺖ ﻧﻤ&= #65262;ﺩﻩ ﭼﻮﻥ ﺑﻘﺼﺪ ﮐﺴ&= #65168; ﻣﺎﻝ ﻭﺷﻬﺮﺕ ﻭ&= #65183;ﺎﻩ ﻃﻠﺒﻰ ﻭﺩﻳﮕﺮ &= #65203;ﺘﻤﮕﺮﻯ هاﻯ ﺍﺟﺘﻤﺎﻋ= 40; ﺪﺭ ﭼﻨﻴﻦ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻧﻰ ﻣﻴﺒﺎﺷﺪ.ﭘس ﮐ&#= 65166;ﺭ ﻫﻨﺮﻯ ﺳوء ﺍﺳ= 5176;ﻔﺎﺩﻩ ﻭ ﺟﻬﻨّﻢ ﭘﺮﻭ&#= 65197;ﻯ ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ &= #65261;ﻋﺎﺷﻘﺎﻥ ﻫﻨﺮ ﺁﻧﻬﺎ ﻣﻴ&= #64405;ﺮﺩﺩ. ﺍﮔﺮ ﮔﻔﺘﻪﺍﻧ&#= 65194;'ﮐﻪ ﻣﻘﺎﻡ ﻧﻔس ﻭﺭ&#= 65261;ﺍﻥ ﺍﻧﺴﺎﻥ ﻓﻄﺮﺕ' = ﻭ ﻣﻘﺎﻡ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﻃﺒﻴﻌﺖ ﻣﺎ&= #65193;ﻯ ﺭﺍ ﺩﺍﺭﺩ'ﺩﺭ ﻭ= ﺍﻗﻊ ﺍﻳﻦ ﻧﻔس ﻟﻮّ= 5165;ﻣﻪ ﻭ ﻫﻮﺳﺒﺎﺯ ﻭﺍ&= #65203;ﺘثماﺭﮔﺮ ﺍﺳﺖ.ﻭ ﻧﻪ ﻧﻔس = ﻟﻮّﺍﻣﻪ ﻭ ﻧﻔس ﻣﻄﻤﺌﻨ&#= 1617;ﻪ ﻭ ﻧﻔس ﻣﻠﻬﻤﻪ &= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻭ ﺳﺎﻟﮑ&= #65166;ﻥ.ﺯﻳﺮﺍ ﻫﻢ ﻣﻘﺎﻡ ﺭﻭﺍ&= #65253; ﺧﻮﺩﺭﺍ ﺍﺻﻠﺎ&#= 65185; ﮐﺮﺩﻩﺍﻧﺪ'ﮐﻪ &= #65193;ﺭ ﻃﺒﻴﻌﺖ ﺃثر ﻣ= 579;بت ﮔﺬﺍﺭﺩﻩﺍﻧﺪ.&#= 65261; ﻫﻢ ﺑﻄﺒﻴﻌﺖ ﮐ&= #65252;ﻚ ﻧﻤﻮﺩﻩﺍﻧﺪ'ﻭ &= #65219;ﺒﻴﻌﺖ ﺭﺍ ﺳﭙﺎس ﮔﺬﺍ&#= 65197;ﻯ ﮐﺮﺩﻩﺍﻧﺪ' ﮐﻪ = ﺳﭙﺎس ﺍﻟﻬﻰ ﻧﻴﺰ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻳﻌﻨﻰ ﻫﻢ ﻧﻔس &= #65187;ﻴﻮﺍﻧﻰ ﺭﺍ ﺍﺻﻠﺎﺡ ﻭ ﺍ= ﻟﻬﻰ ﮐﺮﺩﻩﺍﻧﺪ'ﻭﻫ&#= 65250; ﺩﻧﻴﺎ ﺭﺍ ﭘﺎﻙ = ﻭﻣﻨﻈّﻢ' ﺑﺠﺎﻯ ﻣﻴﻠﻴﻮ&#= 65255;ﻬﺎ ﺳﺎﻝ ﮐﺎﺭ ﻃﺒﻴ&= #65228;ﺖ ﺩﺭﻫﺪﺍﻳﺖ ﮊﻧ&#= 65176;ﻴﻚ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ ﻭﺍﻧﺴﺎنی کر᥷= 3;ﻩﺍﻧﺪ.ﺩﺭﻣﻬﻨ= ﺪﺳﻰ ﮊﻧﺘﻴﻚ ﻇﺮﻑ ﭼ&= #65256;ﺪ ﺳﺎﻝ ﺗﺤﻘﻴﻖ ﻭ = ﺗﻮﺳﻌﻪﺁﻥ ﺭﺍه ﻫﺎﻯ ﺑﻬﺘ&#= 65198; ﺯﻧﺪﮔﻰ ﻭﻋﻠﻤ&#= 65264;'ﺑﻄﺒﻴﻌﺖ ﻭ ﻫﺪﻓﻬﺎﻯ ﺧﺪ&= #65165;ﻭﻧﺪ ﮐﻤﻚ ﮐﺮﺩﻩﺍﻧ&#= 65194;. ﻫﻨﺮﻯﺒﺎ ﮐﻤﻚ &= #65227;ﻘﻞ ﻭﺭﻭﺍﻥ ﺍﺳﺖ'ﮐ&= #65258; ﺻﻮﺭﺕ ﻫﻨﺮﻯ ﺑ&= #65252;ﺎﺩﻩﻭ ﺍﻣﻮﺭ ﻣﺎﺩﻯ ﺑ&= #65194;ﻫﺪ.ﺍﮔﺮﻋﻘﻞ ﻣﺎﺩﻯ ﻭ ﻧﻔس ﺣ&= #65268;ﻮﺍﻧﻰ ﻫﻨﺮﻣﻨﺪ ﺑﺎﺷ&#= 65194;'ﭘس ﻧﻔس ﻫﻨﺮﻣﻨﺪ &#= 65197;ﺍ ﻟﺬﺕ ﻣﻴﺪﻫﺪ'ﮐ&= #65258; ﻗﻬﻘﺮﺍﺋﻰ ﻫﻢ &= #65251;ﻴﮑﻨﺪ.ﻭ ﻫﺮ ﻧﻔس ﻧﺎﻇﺮ &= #65175;ﻌﺎﻟﻰ ﻃﻠﺐ ﺭﺍ ﺩﺭس ﺍ&= #65211;ﻠﺎﺡ ﻃﺒﻴﻌﺖ ﻫﺴﺘﻰ &= #65261; ﻃﺒﻴﻌﺖ ﺧﻮﺩ ﻧ&= #65252;ﻴﺪﻫﺪ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ &= #65231;ﻴﺮ ﺳﺎﻟﻚ ﻣﺎﻧﻨﺪ &= #65259;ﺮ ﺣﻴﻮﺍﻥ ﺍﺯ ﻃﺮ&= #65267;ﻖ ﺯﻧﺪﮔﻰ ﻭ ﺍﺣﺴ&= #65166;س ﻭ ﺍﻧﻌﮑﺎس ﺷﺮ&#= 65219;ﻰ ﻭ ﻳﺎ ﺗﺠﺮﺑﻪ ﻭ= ﺧﻄﺎ ﻫﺮﺑﺎﺭ ﺩﺭ ﻫﺮ = ﮐﺎﺭ ﺗﺠﺮﺑﻰ ﻣﺠﺎﺯ&#= 65165;ﺕ ﻣﻴﺸﻮﺩ ﻭ ﭘس ﺍ&= #65199; ﺁﻥ ﺍﺯ ﮐﺎﺭ ﭘﺮ= ﺿﺮﺭ ﺩﻭﺭﻯ ﻣﻴﮑﻨﺪ.&= #65267;ﺎ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﻭ ﺗثبیت ﺫﻫﻨʌ= 64; ﻣﻴﮕﺮﺩﺩ ﺁﻧﮕﺎﻩ ﺑﺼﻮﺭ&#= 65173; ﻋﻠﻢ ﻭ ﻋﺎﺩﺕ ﺩ= ﺍﺋﻢ ﺍﻧﺴﺎﻥ'ﺑﺮﺍﻯ &= #65199;ﻧﺪﮔﻰ ﺑﻬﺘﺮ ﻣﻴﺸﻮﺩ.&= #65169;ﺸﺮﻁ ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﺯ&= #65255;ﺪﮔﻰ ﺑﻬﺘﺮ ﺭﺍ'ﺻﺮﻑ = ﺑﺎﺯ ﺗﮑﺎﻣﻞ ﺑﻴﺸﺘ&#= 65198; ﺭﻭﺣﻰ ﮐﺮﺩﻩ'ﻳ&= #65166; ﺣﺪّ ﺃﻗﻞ ﺫﻫﻦ &= #65191;ﻮﺩﺭﺍ ﭘﺎﻙ ﻣﻴﻨﻤﺎﻳ&#= 65194;. ﻧﻪ ﺍﻳﻨﮑﻪ ﻣﺎ = ﺭﺍ ﻟﺬﺕ ﺑﻴﺸﺘﺮﻯ&#= 65170;ﺪﻫﺪ'ﻭﺑﺮﺍﻯ ﺩﺳﺘﻤﺎﻟﻰ ﻗﻴ&#= 65212;ﺮﻳﻪﺍﻯ ﺑﺴﻮﺯﺍﻧﻴﻢ.<o:p></o:p= > ﻟﺬﺍ ﻫﻨ= ;ﺮ ﺻﻨﻌﺘﻰ'ﺗﺎﺑﻊ &= #65255;ﻔس ﻫﻮﺳﺒﺎﺯ ﻭﻣﻨ&#= 65166;ﻓﻊ ﺷﺨﺼﻰ ﻭﮐﻮﺗﺎ&#= 65257; ﻣﺪﺕ ﻣﻴﺒﺎﺷﺪ.&= #65261;ﻧﺪﺍﻧﺴﺘﻪ ﺻﻨﻌﺖ ﻭ ﺻﻨﻌﺖ&= #64404;ﺮ </spa= n>ﻫﻨﺮﻣﻨﺪ' ﺩA= 207;ﻤﻦ ﻃﺒﻴﻌﺖ ﺍﺳﺖ.ﻭ = ﻳﮑﻰ ﺍﺯ ﻋﻮﺍﻣﻞ ﻣؤ&#= 1579;ّر ﺩﺍﺋﻢ ﺩﺭ ﻃﺒﻴ&= #65228;ﺖ.ﮐﻪ ﺣﻴﻮﺍﻧﺎﺕ ﻧﻴ&#= 65200; ﻧﺪﺍﻧﺴﺘﻪ ﻫﻤ&#= 65268;ﻦ ﺗﻐﻴﻴﺮﺍﺕ ﺩﺭ &= #65219;ﺒﻴﻌﺖ ﺭﺍ ﻣﻴﺪﻫﻨﺪ ﺑ&= #65268;ﺸﺘﺮ ﺧﺮﺍﺏ ﻣﻴﮑﻨﻨ&#= 65194; ﺗﺎ ﺁﺑﺎﺩ' ﻭﻟﻰ= ﺍﺩﺍﻣﻪ ﺣﻴﺎﺕ ﺣﻴﻮﺍن= 740; ﺤﻴﻮﺍﻧﺎﺕ' ﻫﺪ&= #65233; ﺧﺪﺍﻭﻧﺪ ﺑﻮﺩ&#= 65257;ﺍﺳﺖ. ﭘس ﻫﺮ ﺧﺮﺍﺑﮑ&#= 65166;ﺭﻯ ﺣﻴﻮﺍﻧﺎﺕ ﺑﻨ&#= 65236;ﻊ ﻃﺒﻴﻌﺖ ﻭ ﻫﺪﻑ = ﺧﺪﺍﻭﻧﺪ ﺩﺭﺗﮑﺎﻣﻞ ﺍﻧ&#= 65262;ﺍﻉ ﻣﻴﺒﺎﺷﺪ.</s= pan> &#= 64400;ﻪ ﺍﺭﻭﺍﺡ ﺁﻧﻬﺎ &= #65169;ﺴﻮﻯ ﺧﺪﺍﻭﻧﺪ ﺑﺎﻟ&#= 65166; ﻣﻴﺮﻭﻧﺪ. ﺃﺑﻮ = ﺣﻴّﺎﻥ ﺗﻮﺣﻴﺪﻯ ﺩﺭ ﺍ&= #65247;ﻤﻘﺎماﺕ ﻧﻮﺷﺘﻪ ﺧﻮﺩ' ﺻ= ﻨﻌﺖ ﮔﺮﻯ ﺭﺍ ﺩﻧﻴﺎ = ﭘﺮﺳﺘﻰ ﻣﻴﻨﺎﻣﺪ. ﺯﻳﺮ&= #65165; ﺑﺎﻋث ﮐﺴﺐ ﻣﺎ&#= 65245; ﻭ ﻣﺰﺩ ﺑﻴﺸﺘﺮ'= ﻭ ﻣﻮﻗﻌﻴّﺖ ﺍﺟ= 5176;ﻤﺎﻋﻰ ﻭ ﻋﻠﻤﻰ ﻭ ﺻﻨﻌ= ﺘﻰ ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮ&#= 65193;ﺩ ﮐﻪ ﺧﻮﺩ ﻋﺎﻣﻞ = ﺟﻬﻨّﻢ ﭘﺮﻭﺭﻯ ﻭ ﺳﺘﻤ&= #64401;ﺎﺭﻯ ﺑﺪﻳﮕﺮﺍﻥ ﺭﺍ &= #65193;ﺭ ﺍﻧﺴﺎﻥ ﻫﻨﺮﻣ&#= 65256;ﺪ' ﺻﻨﻌﺖ ﮔﺮ ﺑﻴﺸ&= #65176;ﺮ ﻣﻴﻨﻤﺎﻳﺪ ﺣﺘ&#= 65264; ﺍﮔﺮ ﺍﺳﺘﺎﺩ ﺩ&= #65165;ﻧﺸﮕﺎﻩ ﺷﻮﺩ ﻳﺎ ﺁﺧﻮﻧ&= #65194; ﺭﻫﺒﺮ ﻣﺬﻫﺒﻰ &= #65261; ﻳﺎ ثرﻭﺗﻤﻨﺪA= 263; ﺻﺎﺣﺐ ﻣﺮﺍﮐﺰ &= #65165;ﻗﺘﺼﺎﺩﻯ ﻭ ﻳﺎ ﻧﻈﺎﻣﻰ'ﻭ= ﺳﻴﺎﺳﺘﻤﺪﺍﺭ&#= 1575;ﻥ ﺼﺎﺣﺐ ﺟﺮﻳﺎﻧ&#= 65166;ﺕ </spa= n>ﺳﻴﺎﺳﻰ ﻭﺭʌ= 59;ﺒﺮﻯ'ﮐﻪ ﻫﻤﮕﻰ ﺟﺰ ﺳﺘﻤ&= #64405;ﺮﻯ ﻧﺪﺍﻧﺴﺘﻪ'ﻭﺣ&#= 65176;ﻰ ﺩﺍﻧﺴﺘﻪ ﺑﺪﻳ&#= 64405;ﺮﺍﻥ کاﺭﻯ ﻧﺪﺍﺭﻧA= 194;.ﮐﻪ ﺟهنّم ﺁﻧﺎﻥ ʋ= 93;ﺍﻍ ﺗﺮ ﻭ ﺗﺎﺭﻳﮑﺘ&= #65198; ﻭ ﮔﻮﺩﺗﺮ ﻭ ﺟﺎ= ﻫﻠﺎﻧﻪ ﺗﺮ'ﺩﺭ ﻧﺴﺦ ﻭﻣ= ﺴﺨﻬﺎﻯ ﺣﻘﻴﺮﺗﺮﻣﻴﮕ= 5198;ﺩﻧﺪ ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁ&= #65253;'ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭ ﺧﻮﻙ = ﺑﻬﺘﺮﻳﻦ ﺷﺎﻧس ﺁﻧﺎﻥ ﺧ&#= 65262;ﺍﻫﺪ ﺑﻮﺩ.ﭼﻪ ﺭﺳﺪ ﮐ= ﻪ ﻣﺎﺭ ﻭﻣﻮﺭ ﺷﻮ&= #65255;ﺪ'ﻭ ﻳﺎ ﺣﺘﻰ ﺑﻔﺴخ هاﻯ ﮔﻴﺎﻫﻰ ﻭ &#= 65197;ﺳﺨﻬﺎﻯ ﺟﻤﺎﺩﻯ ﻭﻭﺳﺨ&#= 65260;ﺎﻯ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﺑ&= #65198;ﻭﻧﺪ.ﺗﺎ ﭼﻘﺪﺭ ﮔﻨﺎﻩ ﻭ = ﺍﻧﺤﺮﺍﻑ ﻭ ﺳﺘﻤﮑﺎﺭﻯ ﮐ&= #65198;ﺩﻩ ﺑﺎﺷﻨﺪ ﮐﻪ ﮔﺎ&= #65259;ﻰ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺭ&#= 65165; ﮐﺸﺘﺎﺭ &#= 65251;ﻴﮑﻨﻨﺪ'ﻭ ﺩﺳﺖ ﻭ ﺳﺮ ﻣﻴﺒ= ﺮﻧﺪ'ﻭﺑﻨﺎﻡ ﺧﺪﺍ ﻫﻢ ﻣﻴﮑﻨ&= #65256;ﺪ.<o:p></o:p> ﺩﺭ ﻋ᥷= 8;ﻓﺎﻥ ﺷﺮﻗﻰ ﺍﺳﻠﺎﻣ&#= 65264; ﻭ ﺍﻳﺮﺍﻧﻰ' ﻫﻨ= ﺮ ﺑﻤﻌﻨﻰ ﻃﺒﻴﻌ&#= 65174;'ﺑﺎﺿﺎﻓﻪ ﺍﻧﺴﺎﻥ ﺩﺍﻧﺴ&#= 65176;ﻪ ﻣﻴﺸﻮﺩ.ﻭﻣﺎﺩ&#= 65165;ﻡ ﮐﻪ ﺻﻨﻌﺖ'ﻫﻤﺎ&= #65253; ﺩﻳﮑﺘﻪ ﮐﺮﺩﻥ &= #65255;ﻔس ﻧﺎﻃﻘﻪ'ﻳﺎ ﻫﻤ&= #65166;ﻥ ﻧﻔس ﺍﻣّﺎﺭﻩ' &#= 65211;ﺎﺣﺐ ﮐﻨﺘﺮﻝ ﺩﺭﻫﺮ &= #65203;ﻄﺢ ﮐﻠﺎﻣﻰ ﻭ ﮔﻔﺘ&= #65166;ﺭﻯ ﺍﺳﺖ.ﮐﻪ ﺍﻳﻦ ﻧ= ﻔس ﻧﺎﻃﻘﻪ ﺑﻘﻮﻝ &= #65165;ﺭﺳﻄﻮ'ﮐﻪ ﻧﻔس ﺣﻴﻮﺍﻧﻰ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ'ﺑﺮ = ﻃﺒﻴﻌﺖ ﺗﺄثیر ﻣﻴﮕﺬʋ= 65;ﺭﺩ ﻭ ﻃﺒﻴﻌﺖ ﺭﺍ ﺑ= ﺮﺣﺴﺐ ﻧﻴﺎﺯ ﻧﻔس ﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ'ﺑﺼA= 262;ﺭﺕ ﻋﺎﺩﺍﺕ ﻭ ﺻﻔﺎ&= #65173; ﻭ ﻧﻴﺎﺯ ﺫﻫﻨﻰ = ﺧﻮﺩﺁﮔﺎﻩ ﻭ ﺑﻨﺎﻡ ﻋﻘﻞ ﻭ= ﻋﻠﻢ' ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﻫﺎﻯ ﺫﻫﻨﻰ ﺗث&#= 1576;یت ﺷﺪﻩ ﺩﺭ ﻣﻴﺂﻭ&= #65197;ﺩ ﺍﻣﺎ ﺩﺭ ﻗﺮﻭﻥ = ﻭﺳﻄﺎﻯ ﻣﺴﻴﺤﻰ ﺍﺭﻭﭘ&#= 65166;'ﻭ ﻋﺮﻓﺎﻥ ﻭ ﻓﻠﺴ&= #65236;ﻪ ﻫﺎﻯ ﺩﻳﻨﻰ ﻭﻣ&= #65196;ﻫﺒﻰ ﺁﻥ' ﮐﻠﻤﻪ= ; </spa= n>آرت ﻟﺎﺗﻴﻦ= ﺭﺍ ﺣﺮﻓﻪ ﻫﺎ ﻭ ﺻﻨ= ﺎﻳﻊ ﻭ ﺗﻮﻟﻴﺪ ﺑﮑﺎ&= #65197; ﻣﻴﺒﺮؤﻧﺪ. ﻫﻨ&#= 65198; ﺁﻧﺎﻥ ﺻﻨﻌﺖ ﻭ = ﺗﮑﻨﻴﮑﻰ ﺑﻮﺩﻩ ﮐﻪ ﺩﺭ ﺳ= ﻄﻮﺡ ﭘﺎﺋﻴﻦ ﻫﻨﺮ ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﺑﺎﺷﺪ. ﻭﺗﺎ ﺍﻳ= ﻨﺠﺎ ﻫﻴﭻ ﮐﺪﺍﻡ ﺍﺯ = ﺗﻌﺎﺭﻳﻒ ﻫﻨﺮ ﺩﺭ ﺷﺮﻕ ﻭ= ﻏﺮﺏ'ﻭ ﺳﺎﺑﻖ ﻭ ﻟﺎﺣﻖ'= ﻫﺮﮔﺰ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65165;ﻳﺠﺎﺩ ﻧﻤﻴﮑﻨﺪ. ﻭﺣﺘ&= #65264; ﮔﻮﺋﻰ ﻫﺮﮔﺰ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺡ ﻧﺪﺍﺭﻧﺪ.&= #64400;ﻪ ﺩﺭ ﻋﺮﻓﺎﻥ ﺍﻳ&= #65198;ﺍﻧﻰ'ﺑﺨﺼﻮﺹ ﺩﺭ ﻫﺰﺍﺭ ﺳﺎﻝ = ﺍﺧﻴﺮ ﺑﺴﻴﺎﺭﭘﻴﺸﺮ= 5235;ﺘﻪ ﺗﺮﺍﺯ ﺁﻧﭽﻪﺣ&#= 65176;ﻰ ﻫﻨﻮﺯ ﺳﻄﺢ ﻋﻘ&= #65246; ﻭ ﻋﻠﻢ ﻧﻮﻉ ﺑﺸ= ﺮﻯ ﻭ ﺩﺍﻧﺶ ﻃﺐ ﻭﺭ= ﻭﺍﻧﺸﻨﺎﺳﺎﻥ ﺑﺘﻮﺍﻧﺪ ﺑﺪﺍ&#= 65253; ﺑﺮﺳﺪ ﭘﻴﺸﺮﻓ&#= 65176;ﻪﺩﺍﺷﺘﻪﺍﺳʋ= 74;.ﮐﻪﺣتی هر ﻗﺴﻤﺖ ﮐﻮﭼ= 5242; ﺍﺯ ﺭﻭﺡ ﻭ ﺭﻭﺍ= ﻥ ﺷﻨﺎس ﻋﺮﻓﺎﻯ= 5166;ﻳﺮﺍﻧﻰ'ﺑﺮﺍʌ= 63; ﻳﻚ ﻓﻴﻠﺴﻮﻑ ﺭ&= #1572;ﻳﺎﺋﻰ ﻭﺳﻴﻠﻪ ﺑﺴﻴﺎ&#= 65197; ﮔﻔﺘﻨﻰ ﻫﺎﻯ ﻋ&= #65248;ﻤﻰ ﻳﺎ ﻣﺘﺎﻓﻴﺰﻳ&#= 65242; ﺩﺭﺁﻣﺪﻩﺍﺳﺖ.&#= 64400;ﻪ ﺧﻮﺩﺗﻘﻠﻴﺪ ﻭ&#= 65203;ﺮﻗﺖ ﺣﻘﻮﻕ ﺍﮐﺘﺸﺎ&#= 65235;ﻰ ﺁﻧﺎﻥ ﺍﺳﺖ.<o:p></o:p></span= > ﺑﺮﮔﺴﻮ= ﻥ ﺭﻭﺡ ﺷﻨاس ﻣﺘ= 5166;ﻓﻴﺰﻳﻚ ﻳﺎ ﭘﺎﺭﺍ ﺳﺎﻳ&= #64401;ﻮﻟﻮﮊﻳﺴﺖ ﺍﺯ ﺁﻧﭽﻪ ﻋﺮﻓ&= #65166; ﺩﺭﺑﺎﺭﻩ ﺧﻮﺍ&#= 65167; ﻭ ﺭؤﻳﺎ ﮔﻔﺘﻪ&#= 65165;ﻧﺪ'ﺗﺎ ﺁﻧﺠﺎ ﮐﻪ ﻣﻴﺘ&= #65262;ﺍﻧﺴﺘﻪ ﺗﺠﺮﺑﻪ ﻭ ﺭﻭﺍ&= #65253; ﮐﺎﻭﺍﻧﻪ ﮔﻔﺘ&#= 65258; ﺑﺎﺷﺪ' ﺍﺳﺘﻔﺎ&= #65193;ﻩ ﮐﺮﺩﻩ ﺍﺳﺖ.ﮐﻪ = ﺭﻭﺍﻥ ﺩﺭﻣﺎﻧﺎﻥ ﭘﻴ&#= 65198;ﻭ ﺑﺮﮔﺴﻮﻥ'ﺑﻴﺸ&#= 65176;ﺮ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮ&#= 65193;ﻩﺍﻧﺪ. ﻭﻟﻰ ﻫﻤﻴﺸﻪ ﭘﻴﺮﻭ&#= 65165;ﻥ ﻣﺘﺎﻓﻴﺰﻳﻚ'ﮐ&#= 65258; ﻧﻴﺎﺯ ﺑﺴﻄﺢ ﻋ&= #65240;ﻠﻰ ﺑﺎﻟﺎﺗﺮﻭﺳﻮ= 5165;ﺑﻖ ﺗﮑﺎﻣﻠﺎﺕ ﺷﻬ&#= 65262;ﺩﻯ ﺗﻮﻟﺪﺍﺕ ﺑﻴﺸ&#= 65176;ﺮ ﺩﺍﺭﻧﺪ ﺯﺭﻧﮕ&#= 65176;ﺮ ﻣﻴﺒﺎﺷﻨﺪ'ﮐﻪ &= #65239;ﺪﺭﺕ ﺍﻓﮑﺎﺭ ﻣﺎﺩﻩ &= #64404;ﺮﺍﻯ ﻣﺎﺗﺮﻳﺎﻟﻴﺴ= 5176;ﻰﻭ ﺳﻮﺳﻴﺎﻟﻴﺴﺘ= 5264; ﻭﮐﻤﻮﻧﻴﺴﺘﻰ &#= 65187;ﻴﻮﺍﻧﻰ ﭘﺴﻨﺪ'ﮐﻪ ﺍﮐث&#= 1585;ﻳّﺖ ﻫﺮ ﺟﺎﻣﻌﻪﺍﻯ &= #65197;ﺍ ﺗﺸﮑﻴﻞ ﻣﻴﺪﻫ&#= 65256;ﺪ ﺗﻮﺍﻥ ﺩﺭﻙ ﻭ ﭘ= ﻴﮕﻴﺮﻯ ﻣﺘﺎﻓﻴﺰﻳﻚ ﺭ&#= 65165; ﻧﺪﺍﺭﻧﺪ.ﭼﻪﺭ&#= 65203;ﺪ ﺑﻌﻠﻮﻡ ﺍﻟﻬﻰ &= #65203;ﺎﻳﮑﻮﻟﻮﮊﻳA= 242; ﻋﻠﺎﻗﻪ ﻧﺸﺎﻥ &= #65169;ﺪﻫﻨﺪ.ﮐﻪ ﺣﺘﻰ ﺁﻧﺮﺍ ﺩﻟ&= #65268;ﻞ ﺑﻴﻤﺎﺭﻯ ﺭﻭﺍ&#= 65253;'ﻭ ﺗﺮﺑﻴﺘﻬﺎﻯ ﻋ&#= 65240;ﺐ ﻣﺎﻧﺪﻩ ﺗﺎﺭﻳ&#= 65242; ﻓﮑﺮﻯ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ. ﻭﻫﻤﻴﺸﻪ ﺯﻣﺎ&#= 65255;ﻬﺎ ﭼﻨﻴﻦ ﺑﻮﺩﻩ ﺍ&= #65203;ﺖ.ﻭ ﺗﻨﻬﺎ ﺑﻨﺴﺒﺖ &= #65169;ﻴﺸﺘﺮﻯ ﺩﺭ ﺟﻮﺍﻧﺎﻥ ﺍ&= #65267;ﺮﺍﻧﻰ'ﺑﻌﻠّA= 174;ﺍﺳﺘﻌﺪﺍﺩﻫﺎ= ;ﻯ ﺑﻴﺸﺘﺮ ﻧﮋﺍﺩ&#= 65263;'ﻭ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﻣ&#= 65268;ﺴّﺮ'ﻭ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺑﻬﺘﺮﻯ که ﺩﺍ= 5197;ﻧﺪ. ﻭ ﻳﺎ ﺍﺯ ﭘﻴﺮﻭ= ﻯ ﺧﻮﺩ'ﺩﺭ ﺗﻦ ﻭ ﺫ= ;ﻫﻦ ﻭ ﺗﻌﻠﻴﻤﺎﺕ ﺍ&= #65183;ﺘﻤﺎﻋﻰ'ﻭﻣﺠ= 5166;ﺯﺍﺕ ﻭ ﺍﺧﻠﺎﻕ ﺍﻧﺴ&= #65166;ﻧﻰ ﺁﻣﻮﺯﺵ ﮔﺮﻓﺘ&#= 65258;ﺍﻧﺪ'ﻋﻠﺎﻗﻪ ﺑﻴﺸﺘﺮﻯ ﺑﺎﻣ&#= 65262;ﺭ ﻣﺘﺎﻓﻴﺰﻳﻚ ﺩ&#= 65165;ﺭﻧﺪ. ﻭﻟﺬﺍ ﺁﺧﻮﻧﺪ&#= 65259;ﺎﻯ ﻗﺸﺮﻯ ﺳوء ﺍﺳ= 5176;ﻔﺎﺩﻩ ﺑﻴﺸﺘﺮ ﮐﺮﺩﻩ' = ﺟﻮﺍﻧﺎﻥ ﺭﺍ ﺑﻨﺎﻡ ﻣﺴﺎ&= #65163;ﻞ ﺳﻴﺎﺳﻰ ﻭﻧﻈﺎ&#= 65251;ﻰ ﻭ ﺩﻳﻨﻰ ﻗﺸﺮﻯ'= ﺑﺴﻮﻯ ﺧﻮﺩ ﺟﺬﺏ ﻭ ﺣﺘ= ﻰ ﺑﺮﻭﻯ ﻣﻴﻦ ﻫﺎ = ﻓﺮﺳﺘﺎﺩﻧﺪ.ﻭ&#= 65193;ﺭﻫﺮ ﻣﺮﺣﻠﻪ ﻧﻈﺎﻣ&#= 65264; ﻏﻴﺮ ﻣﻨﻄﻘﻰ ﻭ = ﻧﺎﺷﻴﺎﻧﻪ'ﻫﺮ&#= 65169;ﺎﺭ ﻳﮑﺼﺪ ﻫﺰﺍﺭ ﮐ&= #65208;ﺘﻪ ﺭﺍ ﻋﺎﺩﻯ ﻭ ﺍﻗ= ﺘﺼﺎﺩﻯ ﻤﻴﺪﺍﻧﺴﺘﻨﺪ. &= #64400;ﻪ ﻓﻘﻂ ﻣﺎﺩﺭﺍﻥ &= #64400;ﺸﺘﻪ ﻫﺎ ﺃﺷﻚ ﻣﻰ ﺭﻳ= ﺨﺘﻨﺪ'ﻭﺑﻘﻴّ= 5258; ﺁﻧﺮﺍ ﺧﺪﻣﺖ ﺩ&= #65197; ﺭﺍﻩ ﺧﺪﺍ ﻣﻴﺪ&= #65165;ﻧﻨﺪ ﮐﻪ ﻫﻴﭻ ﺭﺑﻄﻰ = ﺑﺸﻬﺎﺩﺕ ﻃﻠﺒﻰ ﺩﺭ ﺳﻠﻮ&= #65241; ﺍﻟﻬی ﻮﺩﺭ ﻣﺮ&#= 64402; ﻗﺒﻠﺎﺯ ﻣﺮﮒ ﻧ&= #65194;ﺍﺭﺩ. ﻭﺷﺎﻫﺪﺍﻥﻄﺎ= 5247;ﺐ ﻭﺧﻮﺍﻫﺎﻥﺁﻥ &#= 65170;ﻮﺩﻧﺪ' ﺑﺨﻠﻖ ﻧﻴﺰ ﻧﮕ&= #65198;ﺩﻧﺪ. ﺩﺭ ﻣﮑﺘﺐ ﻫﻴﭻ = ﻣﺬﻫﺒﻰ ﻗﺸﺮﻯﺴﻠﻮﻙ ﻧ&#= 65194;ﺍﺭﺩ.ﮐﻪ ﺍﻳﻨﺎﻥ ﻧﻪ ﺩﻧ&= #65268;ﺎ ﺩﺍﺭﻧﺪ ﻭ ﻧﻴﺰ = ﺁﺧﺮﺕ.ﮐﻪ ﻫﺮﭼﻪ ﺯﻭﺩﺗﺮ &= #65251;ُﺮﺩﻥ ﺑﺎﺯ ﺑﻨﻔﻊ ﺍﻳ&= #65256;ﺎﻥ ﺑﻮﺩﻩ'ﮐﻪ ﭘﻴﺶ = ﺍﺯ ﺍﻳﻦ ﺳوء ﺍﺳﺘ= 5236;ﺎﺩﻩ ﺍﺯﮐﺮﺍﻣﺎﺕ ﺑ&#= 65166;ﻟﻔﻌﻞ ﺧﻮﺩ'ﻭﺍﻧﺤﺮﺍ&#= 65235;ﺎﺕ ﺩﻳﻨﻰ ﻭﻣﺬﻫﺒ&#= 65264; ﻧﮑﻨﻨﺪ. ﮐﻪ ﺟﻬ= ﻨّﻢ ﮐﺎﺭﻣﺎﻫﺎﻯ ﻧ&#= 65204;ﺦ ﻭﻣﺴﺦ ﺁﻧﺎﻥ ﺩ&= #65197; ﺟﻬﺎﻥ ﺪﺍﻏﺘﺮ&#= 65251;ﻴﮕﺮﺩﺩ.ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﺯﻭﺩ&#= 65175;ﺮ ﺑﺘﻮﺍﻧﻨﺪ ﺑﺴ&#= 65248;ﻮک اﻟﻬﻰ ﺑﭙﺮﺩﺍ= 5199;ﻧﺪ' ﻭﻧﻪ ﺁﺧﻮﻧﺪ ﭘ&= #65198;ﺳﺘﻰ.ﮐﻪ ﺑﺨﺼﻮﺹ ﺩﺭ ﺟﻮ&= #65165;ﻧﺎﻥ ﻣﻨﮑﺮ ﺧﺪﺍ ﻭ ﺩ= ﻳﻦ ﻭ ﻣﺬﻫﺒﻰ' ﭘسﺍ&= #65199; ﭼﻨﺪﻯ ﺷﺎﻧس ﺑ&#= 65268;ﺸﺘﺮﻯ ﺑﺮﺍﻯ ﭘﻴﻮﺳﺘ&#= 65253; ﺒﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65193;ﺍﺭﻧﺪ. ﻭ ﻳﺎ ﺩﺭ ﺳﻠﻮﻙ= ﺍﻟﻬﻰ ﺷﺎﻧس ﺑﻴﺸﺘﺮ= 5263; ﺩﺭﺗﺰﮐﻴﻪ ﻧﻔ&#= 1587; ﻋﻤﻴﻘﺘﺮ ﺩﺍﺭ&#= 65255;ﺪ.ﺯﻳﺮﺍ ﺍﻳﻤﺎﻥ ﻭﺑﺎﻭ&#= 65197;ﻯ ﺍﺯ ﺭﺍﻩ &#= 65183;ﺪﻳﺪ ﺿﺮﻭﺭﻯ ﺧﻮﺩ ﺑ&= #65198;ﺍﻯ ﻋﺸق ﻮﺭﺯﻯ ﻭ ﺻ&= #65170;ﻮﺭﻯ ﻟﺎﺯﻣﻪ ﮐﺎﺭ ﻋ&= #65170;ﻮﺭ ﺍﺯﻣﺮﺍﺗﺐ ﻫﻔ&#= 65176;ﮕﺎﻧﻪ ﺳﺮﻧﻮﺷﺘﻬﺎﻯ &#= 65203;ﻠﻮﮐﻰ'ﻫﻤﺮﺍA= 257; ﺑﻠﺎﻳﺎ ﺳﺮﻧﻮ&#= 65207;ﺘﻬﺎﻯﺴﻠﻮﮐʌ= 64; ﻭﺍﻣﺘﺤﺎﻧﺎﺕ &#= 64344;ُﺮ ﻣﺤﻨﺖﺍﻟﻬﻰ ﺧ&#= 65262;ﺩ ﺁﺳﺎﻥ ﺗﺮ ﻭ ﺳﺮ= ﻳﻌﺘﺮ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻣﻌ&= #65176;ﻘﺪﺍﻥ ﺧﺮﺍﻓﺎﺕ ﻣﺬﻫ&#= 65170;ﻰ'ﻗﺒﻞ ﺍﺯ ﺳﻠﻮﻙ ﭼﻨﻴ&= #65254; ﺷﺎﻳﺴﺘﻪﻫﺎﺋ= 5264; ﺗﻠﻒﻣﻴﮑﻨﺪ.ﻣ&#= 64405;ﺮ ﺩﺍﻧﺴﺘﻪ ﺗﺮﻙ &= #65197;ﻭﺷﻬﺎﻯ ﻋﺒﺎﺩﻯ ﻭﻋﻘﻴ&#= 65194;ﺗﻰ ﺑﺸﺮﻯ ﺧﻮﺩ ﮐﻨ&= #65194;. ﻭ ﺗﻠﺎﺵ ﻭ ﺗﺰﮐ= ﻴﻪ ﻧﻔس ﺑﺴﻴﺎﺭ ﺩ&#= 65197;ﺍﺯﻯ ﻣﻴﺨﻮﺍﻫﺪ'ﺑﺪ&#= 65165;ﻥ ﻣﺮﺣﻠﻪ ﺑﺮﺳﻨ&#= 65194;.ﺯﻳﺮﺍﻣﻄﻠﻘA= 166; ﻧﺒﺎﻳﺪ ﺩﺳﺘﻮ&#= 65197;ﺍﺕ ﻋﺒﺎﺩﻯ ﻗﺸﺮﻯ &= #65259;ﺎ ﺭﺍ ﺑﺎﻭﺭ ﮐﻨﻨ&= #65194; ﺣﺘﻰ ﺩﺳﺘﻮﺭﺍ&#= 65175;ﻰ ﮐﻪ ﭘﻴﺎﻣﺒﺮﺍ&#= 65253; ﺁﻧﻬﺎﻧﻘﻞ ﺷﺪ&#= 65257;. ﺯﻳﺮﺍ ﺁﻧﺎﻥ ﺗ&= #65256;ﻬﺎ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺧ&= #65262;ﺩﺷﺎﻥ ﮔﻔﺘﻪﺍﻧﺪ. ﻭ ﺳ= ﺎﻟﮑﺎﻥ ﺯﻣﺎﻧﻬﺎﻯ ﺑﻌ&#= 65194;ﻯ'ﺍﻭﻟﻴﺎﻯ ﺯﻧﺪﻩ ﺍﻟﻬﻰ ﻭ = ﻣﺤﻤﺪﻫﺎ ﻭ ﻣﺴﻴﺢ ﻫﺎ ﻭﺯ= ﺭﺩﺷﺖ ﻫﺎ ﺯﻧﺪﻩﺍﻯ ﻟ&= #65166;ﺯم اﺳﺖ' ﮐﻪ ﺑﻬﻤﺎ&= #65253; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍ&#= 65261;ﻟﻰ ﺍﻟﻌﺰﻡ ﺷﺸﮕﺎ&#= 65255;ﻪ ﺧﻮﺩ ﺑﺮﺳﻨﺪ ﮐ&= #65258; ﺃﻧﺒﻴﺎﻯ ﻏﻴﺮ &= #65165;ﻭﻟﻰ ﺍﻟﻌﺰﻡ ﻭ ﺍﻭﻟ&= #65268;ﺎﻯ ﺯﻧﺪﻩ ﺩﻳﮕﺮ' ﻫ= ﺮ ﻳﻚ ﺩﺭ ﻣﮑﺘﺐ ﭘ= ﻴﺎﻣﺒﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65191;ﻮﺩ ﻣﻴﺘﻮﺍﻧﺪ'ﺍﺣ&#= 65176;ﻤﺎﻟﺎ ﺗﻮﻓﻴﻖ ﺷﻬﻮﺩ&#= 65263; ﺑﺮﺳﺎﻧﺪ. ﺗﺎﺩ&= #65197; ﺗﻮﻟﺪﺍﺕ ﺑﺸﺮ&#= 65263; ﺑﻌﺪﻯ ﻳﻨﻬﺎﻳ&#= 65174; ﮐﺎﺭ ﺷﻬﻮﺩﻯ ﺭ&= #65261;ﺡ القُدُس ﺭﺏّ &= #65165;ﻟﻨﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺳﻨﺪ.&= #65261; ﻳﺎ ﺩﺭ ﺭﺟﻌﺖ ﻧ= ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ' ﺑﺘ= ﻮﺍﻧﻨﺪ ﺗﺎ ﻭﻟﺎﻳﺖ ﺟﺪ&= #65267;ﺪ ﻭ ﺑﺮﺗﺮ ﻣﻬﺪﻯ = ﻣﻮﻋﻮﺩ ﮐﺎﺷﻒ ﻧﻮﺭ ﺭﺏ&= #1617; ﺭﺣﻤﺎﻥ ﺗﺎ ﻋﺮ&= #65205; ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﻧﻴﺰﻣﻌﺮﺍﺝ ﻭ &= #65165;ﺳﺮاء ﮐﻨﻨﺪ.ﮐﻪ ﺗﻘﺮ&= #1617;ﺏ ﻭ ﮐﺮّﻭﺑﻰ ﺑﻮ&#= 65193;ﻥ ﺑﻴﺸﺘﺮ ﺑﺨﺪﺍ&#= 65261;ﻧﺪ ﺍﻟﻠﻪ ﻧﺴﺒﺖ ﺑ&= #65256;ﻮﻉ ﺑﺸﺮﻯ میﺒﺎﺷA= 194;.ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﺩﺭﺟﻬﺎﻥ = ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩﺩ 'ﮐﻪ ﻣ= ﻬﺪﻯ ﻣﻮﻋﻮﺩ ﺁﺧﺮﻳ&#= 65254; ﮐﺎﻣﻞ ﻃﺮﻳﻘﺖ &= #65251;ﺤﻤﺪﻯ ﺑﺠﺎﻯ ﺷﻬﻮﺩ ﺷ&= #65208;ﻢ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; القُدُس ﺑﺸﻬ&= #65262;ﺩ ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ ﻣﻴﺮﺳﺪ ﺑﺎ ﻋﺮ&= #65205; ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﺑﺨﻠﻖ ﺑﺎﺯ ﻣﻴ&= #64405;ﺮﺩﺩ. ﻭ ﺗﻤﺎﻡ ﭘﻴﺮﻭ&= #65165;ﻥ ﺳﺎﻟﻚ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯﺎﻭ' ﻫﻤﻴ&= #65254; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65176;ﻨﺪ.ﮐﻪﺑﺒﻬﺸ= 5174; ﺷﻬﻮﺩ ﺧﻮﺩ ﻗﺎ&= #65163;ﻢ ﺭﻭﺡ القُدُس = ﻣﻴﺮﺳﻨﺪ.ﻭﺳﭙ&#= 1587; ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ'ﮐﻪ ﻣﺤﻤﺪ ﻭ ﻋﻠیّ &#= 65256;ﻴﺰ ﺑﺪﺍﻥ ﻨﺮﺳﻴﺪ&#= 65257; ﺑﻮﺩﻧﺪ. ﻭ ﺍﺯ ﺍ= ;ﻭﻟﻴﻦ ﺳﺮﺳﭙﺮﺩﮔﺎﻥ &#= 65169;ﻤﻬﺪﻯ'ﺩﺭ ﻫﻔﺖ ﻫﺰﺍﺭ ﭘس &= #65165;ﺯ ﺑﻌثت ﺧﻮﺩ ﺑﺠ= 5260;ﺎﻥ ﺧﻮﺍﻫﺪﺑﻮﺩ. ﺗ&= #65166; ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ &= #65255;ﻴﺰ ﺑﺮﺳﻨﺪ. ﮐﻪ ﺑﺎ= ﻳﺪ ﺑﺮﺳﻨﺪ' ﺗﺎ ﻣﺒ= ﺎﺩﺍ ﺑﮑﺎﺭﻣﺎ ﻭ ﻗﻬ&= #65240;ﺮﺍﻫﺎﻯ ﻧﻮﻋﻰ ﺳﻘﻮﻁ ﺍ&= #65199; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﻴﺎﺑﻨﺪ.ﻭﻟﺬ&#= 65165; ﻫﻤﭽﻨﺎﻥ ﺣﺮﻑ &= #65235;ﺮﺩﻭﺳﻰ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺻ&= #65166;ﺩﻕ ﺍﺳﺖ' ﮐﻪ ﺗﻨﻬﺎ= ﻫﻨﺮ ﻧﺰﺩ ﺍﻳﺮﺍﻧﻴ&#= 65166;ﻥ ﺍﺳﺖ ﻭ ﺑس ﮐﻪ ﻫ= ﻨﺮ ﺳﻠﻮﻙ ﻭﻫﻨﺮ ﺷ&= #65260;ﻮﺩ ﻭ ﻣﻌﺮﺍﺝ ﺑﻤﺮ&= #65165;ﺗﺐ ﺗﺠﻠّﻴﺎﺕﺍﻟA= 260;ﻰ ثرﻳّﺎ ﻭﻫﻔﺖʋ= 91;ﺎﻥ ﺭﺳﺘﻢ ﺭﺳﻴﺪﻩ'&= #65261; ﻫﺮﮐس ﮐﻪ ﺍﺳﺘ&#= 65228;ﺪﺍﺩ ﻟﺎﺯﻡ ﻭﻫﻤّﺖ &#= 65235;ﻌﻠﻰ'ﻭ ﺻﺒﻮﺭ ﻭ ﻋﺎﺷﻖ = ﻭ ﺑﺎ ﺍﺭﺍﺩﻩ ﻣﺮ&= #65193;ﺍﻧﻪ ﺑﺎﺷﺪ'ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﭼﻨﻴﻦ ﻫﻨﺮﻣﻨ&#= 65194; ﺁﺭﻳﺎﺋﻰ ﻭ ﺍﻳ&= #65198;ﺍﻧﻰ ﺍﻟﻬﻰ ﺷﺪﻩ ﺑﺎ&= #65207;ﺪ ﻭﻫﺮﺟﺎﻯ ﺟﻬﺎ&#= 65253; ﺑﻮﺩﻩ ﺑﺎﺷﺪ . ﻭ= ;ﮐﺎﺭ ﻫﻨﺮ ﺩﺭﺍﻣﻮﺭ &= #65255;ﺤﻮﻯ ﻭ ﻣﻨﻄﻘﻰ'ﻭﻳﺎ = ﺳِِﺤﺮ ﻭ ﻧﺠﻮﻡ ﻧﻴﺰ ﮐ= ﺸﻴﺪﻩ ﺷﺪﻩ. ﻭ ﺻﺤﺒﺖ ﺍ= ;ﺯ ﻫﻨﺮﻫﺎﻯ ﺁﺯﺍ&#= 65193;'ﻭ ﻳﺎ ﻫﻨﺮﻫﺎﻯ ﺍ&= #65255;ﺴﺎﻧی ﻤﻴﮑﻨﻨﺪ. ﺩﺭ ﺯ= ﻣﺎﻥ ﻣﺎ ﻫﻨﺮﻫﺎﻯ ﺁ&= #65199;ﺍﺩ ﺑﺮﺷﺘﻪ ﻫﺎﻯ ﺯ&= #65169;ﺎﻥ ﻭ ﻋﻠﻮﻡ ﻭ ﻓﻠﺴ= ﻔﻪ ﻭ ﺗﺎﺭﻳﺦ ﻣﻴﺮ&= #65203;ﺪ.ﺯﻳﺮﺍ ﻫﻴﭻ ﮐﺪﺍﻡ ﺻﻨ&= #65228;ﺘﻰ ﻳﺎ ﺣﺮﻓﻪﺍﻯ ﻧ&= #65268;ﺴﺘﻨﺪ. ﮔﻮﺋﻰ ﻣﺎ ﺩﺭ ﺑ= ﺮﺍﺑﺮ ﻫﻨﺮﻫﺎﻯ ﺻﻨﻌ&#= 65176;ﻰ ﭘﻮﻝ ﺳﺎﺯ'ﻭ ﻫﻨ= ﺮﻫﺎﻯ ﻣﻌﺮﻓﺘﻰ ﻏﻴﺮ &= #64344;ﻮﻝ ﺳﺎﺯ ﺗﻘﺴﻴﻢ ﺷ&= #65194;ﻩ ﻫﺴﺘﻴﻢ.ﺩﺭ ﻟﻐ&= #65174; ﻧﺎﻣﻪﻫﺎﻯ ﺟﺪ&#= 65267;ﺪ' ﻣﻌﻨﻰ ﻫﻨﺮ ﺭﺍ = ﻓﻌّﺎﻟﻴّﺘﻰ ﺑﻘﺼﺪ ﺁﺭﻣﺎن هاﻯ ﻋﻘﻠﻰ ﻭ ﻓ&#= 65198;ﻫﻨگی گفته ﺍﻧﺪ. ﺑﺪA= 261;ﻥ ﺍﻳﻨﮑﻪ ﺭﻧﮓ ﻋ&= #65248;ﻤﻰ ﻳﺎ ﺣﺮﻓﻪﺍﻯ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ. ﺑﻤﻌﻨﻰ = ﺩﺭﺳﺖ ﺗﺮ ﺍﻳﻨﮑﻪ ﻋﻠ&= #65262;ﻡ ﺣﺮﻓﻪﺍﻯ ﻓﻴﺰ&#= 65267;ﻚ ﻫﺴﺘﻨﺪ'ﻭ ﻣﻌﺮ&= #65235;ﺘﻬﺎﻯ ﻋﻘﻠﻰ ﻣﺘﺎﻓﻴ&#= 65200;ﻳﻚ ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ &= #64344;ﻮل ﺴﺎﺯ ﻧﻴﺴﺘﻨﺪ.&= #65261; ﻫﻨﺮ ﺩﺭ ﺁﻧﻬﺎ = ﻏﻴﺮ ﺍﺯ ﻫﻨﺮ ﺩﺭ ﺍﻣ= ﻮﺭ ﺻﻨﻌﺘﻰ ﺍﺳﺖ. ﺩ= ﺭﻭﺍﻗﻊ ﺩﺭعصر ﺟﺪﻳﺪ A= 227;ﻠﻤﻰ ﻧﻴﺰ ﺍﺣﺴﺎس ﺷ&#= 65194;'ﮐﻪ ﻫﻨﺮ ﺭﺍ ﺍﺧﺘﺼ&= #65166;ﺹ ﺑﺎﻣﻮﺭ ﻏﻴﺮ ﺻ&= #65256;ﻌﺘﻰ ﭼﻮﻥ ﻋﻠﻮﻡ ﻣﻴ&= #65194;ﺍﻧﻨﺪ.ﮐﻪ ﻣﻬﻤﺘﺮﻳﻦ ﺁﻧ&#= 65260;ﺎ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ.ﻳﻌﻨﻰ ﻫﻤﺎﻥ ﺑﺮﺩﺍﺷ&#= 65174; ﻗﺪﻳﻢ ﺍﻳﺮﺍﻧ&#= 65268;ﺎﻥ ﻭ ﻋﺮﻓﺎﻯ ﺍﺳﻠ&= #65166;ﻣﻰ'ﮐﻪ ﻫﻨﺮ ﺗﻨﻬﺎ ﻧﺰ&= #65193; ﻋﺎﺭﻓﺎﻥ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ ﻭ ﺑس.<o:p></o:p> ﺩﺭ ﺍﻧﮕ= ;ﻠﻴس ﻫﻨﻮﺯ ﺩﺍﻧﺸﮑ&#= 65194;ﻩ ﻫﺎﻯ ﺍﺩﺑﻴّﺎ= 5173; ﺭﺍ'ﺩﺍﻧﺸﮑﺪﻩ &= #65259;ﻨﺮﻫﺎ ﻣﻴﺨﻮﺍﻧﻨﺪ. ﻟ&= #65232;ﺖ ﻧﺎﻣﻪ (ﺑﻮﻟﺎﻧ&= #65174;) ﺩﻭ ﻣﻌﻨﻰ ﺑﻬﺘ&= #65198; ﻣﻴﺪﻫﺪ.ﮐﻪ ﻣﻌ&= #65256;ﻰ ﻋﺎﻡ ﺍﺷﺎﺭﻩ ﺑ&= #65176;ﻤﺎﻡ ﻋﻤﻠﻴّﺎﺗﻰ ﺍ= 5203;ﺖ'ﮐﻪ ﻋﺎﺩﺗﺎ ﻭ ﻣﻌﻤ&= #65262;ﻟﺎ'ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥﺒﻨﺘﻴ= 5184;ﻪ ﻣﻌﻴّﻨﻰ ﻣﻴﺒ= 5166;ﺷﺪ.ﭼﻪ ﻧﺘﻴﺠﻪﺍﻯ ﻣﺎ&#= 65193;ﻯ ﺑﺎﺷﺪ.ﻭ ﻳﺎ ﺗﮑ= ﺎﻣﻞ ﺭﻭﺣﻰ ﻏﻴﺮ ﻣﺎ&= #65193;ﻯ.ﻭﺑﻤﻌﻨﻰ ﺩﻳﮕﺮ ﺩﺭ ﻣﻌﻨ&= #65264; ﺍﺳﺘﺎﺗﻴﮑﻰ ﺟ&#= 65252;ﺎﻟﻰ ﺍﺳﺖ'ﮐﻪ ﻫﺮ ﺗﻮ= ﻟﻴﺪ ﺯﻳﺒﺎ ﺭﺍ ﺷﺎﻣ&= #65246; ﻣﻴﺸﻮﺩ.ﮐﻪ ﺣﺎ&= #65211;ﻞ ﻋﻤﻞ ﺍﻧﺴﺎﻥ ﺑ&= #65268;ﺪﺍﺭ ﻭ ﺑﺎ ﺷﻌﻮﺭ ﺍﻧ= ﺠﺎﻡ ﻣﻴﺒﺎﺷﺪ. ﻣﻠﺎ&= #65187;ﻈﻪ ﻣﻴﺸﻮﺩ'ﮐﻪ ﺧﻠ&= #65218; ﺭﻭﺷﻨﻰ ﺩﺭ ﻣﻔ&= #65166;ﻫﻴﻢ ﻫﻨﺮ ﻭ ﻋﻤﻞ ﻭﺟ= ﻮﺩ ﺩﺍﺭﺩ.ﮐﻪ ﻫﺮ ﻫ= ﻨﺮﻯ ﻋﻤﻞ ﺍﺳﺖ ﻭﻟﻰ = ﻫﺮ ﻋﻤﻠﻰ ﻫﻨﺮ ﻧﻴ&= #65204;ﺖ. ﻫﻨﺮﻯ ﺑﻤﻌﻨﻰ &= #65165;ﻭﻝ ﻣﮑﺘﺐ ﮔﻠﻴﻠﻨ&#= 65262;س ﻭ ﺭﺍﻣﻮس ﮐﻪ ﻣ&= #65184;ﻤﻮﻋﻪ ﺍﺻﻮﻝ ﮐﻠّﻰ ﻋ&#= 65166;ﻡ ﻭﻣﺎﺩﻯ ﻭﻧﺎﻓ&#= 65226; ﻭﻣﻮﺍﻓﻖ ﺍﻧﺴ&#= 65166;ﻥ ﺑﺎﺷﺪ' ﮐﻪ ﺟﻤﻌ= ﺎ ﻫﺪﻑ ﻭﺍﺣﺪﻯ ﺭ&= #65165; ﻋﻴﻨﺎ ﺗﺤﻘﻖ ﻣ&= #65264; ﺑﺨﺸﻨﺪ. ﻳﻌﻨﻰ = ﻫﻨﺮ ﺑﻤﻌﻨﻰ ﺍﻭﻝ ﻋ&= #65166;ﻡ ﺩﺭ ﺗﻤﺎﻡ ﻋﻤﻠ&= #65268;ّﺎﺕ'ﻣﻨﺠﺮ ﺑﻬﺪﻑ ﺍﺯ ﻗﺒﻞ = ﻣﺸﺨّﺺﺍﺳﺖ. ﻳﻌﻨﻰ ﻫﻨﺮ ﺩﺭ = ﻣﻘﺎﺑﻞ ﻋﻠﻢ ﻗﺮﺍﺭ ﺩﺍ&= #65207;ﺘﻦ ﺍﺳﺖ.ﺯﻳﺮﺍ ﻋﻠ&= #65250; ﻣﻌﺮﻓﺖ ﺧﺎﻟﺺ &= #65261;ﻣﺴﺘﻘﻞ ﺍﺯ ﺗﻄﺒﻴﻘﺎﺕ &= #65227;ﻤﻠﻰ ﺍﺳﺖ. ﻧﻴﺰ ﻣﻘﺎ= ﺑﻞ ﻃﺒﻴﻌﺖ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺯﻳﺮﺍ ﻃﺒﻴﻌﺖ &= #65239;ﺪﺭﺕ ﻓﻌّﺎل ﻮﻣﻮﻟ= 17;ﺪ ﺑﺪﻭﻥ ﻫﺸﻴﺎﺭ&#= 65263; ﻭ ﺗﻔﮑّﺮ ﺍﺳﺖ.&= #65193;ﺭ ﺣﺎلی که ﻏرﺍ᥾= 7;ﺰ ﻃﺒﻴﻌﻰ ﻭﻗﻮﺍ&#= 65255;ﻴﻦ ﻃﺒﻴﻌﻰ' ﻫﻤﭽﻨ&= #65166;ﻥ ﺩﺭ ﺗﺪﺑﻴﺮ ﻣﺘ&= #65236;ﮑّﺮ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﺍ= ﻣﺎ ﻫﻨﺮ ﺑﻤﻌﻨﻰ ﺩ&= #65261;ﻡ ﻧﻈﺮ ﻟﺎﻟﺎﻧﺪ &= #65227;ﻤﻞ ﺍﺑﺪﺍﻋﻰ'ﻣﺘﻮ&#= 65183;ّﻪ ﺑﻬﺪﻑ ﻭﻏﺎﻳﺖ &= #65183;ﻤﺎﻟﻰ ﻭﺍﺳﺘﺘﻴﮑﻰ ﺍ&#= 65203;ﺖ.ﺩﺭﺣﺎﻟﻴﮑA= 258; ﻋﻠﻢ ﺩﺭ ﺍﺑﺪﺍ&= #65225; ﺧﻮﺩ' <sp= an lang=3DAR-SA>ﺑﻐﺎﻳﺘﻰ ﻣʌ= 56;ﻄﻘﻰ ﻳﺎ ﻧﻔﻊ ﻣﺎﺩﻯ'= ﻭﮐﻨﺘﺮﻝ ﻃﺒﻴﻌﺖ'ﻭ ﺭﻓﺎ&= #65257; ﻃﻠﺒﻰ ﻣﺘﻮﺟّ= 5258; ﻣﻴﺒﺎﺷﺪ ﻟﺬﺍ &= #65227;ﻠﻢ ﻣﺎﺩﻯ ﺣﺠﺎﺏ ﺃ&= #65227;ﻈﻢ ﺭﺍﻩ ﺍﻟﻬﻰ'ﻭﻫ&= #65256;ﺮ ﺑﻤﻌﻨﻰ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﻚ ﺁﻥﻤﻴﺒﺎﺷﺪ' ﻭ&= #65251;ﻴﺘﻮﺍﻧﻴﻢ ﺑﮕﻮﺋﻴﻢ ﮐﻪ ﻋ&= #65248;ﻮﻡ ﻧﻈﺮﻯ 15 ﺩﺭ= ﺻﺪ ﻭ ﻋﻠﻮﻡ ﺻﻨﻌﺘ&= #65264;50 ﺩﺭ ﺻﺪ' ﻭ ﻋﻠﻮﻡ= ; ﺳﻠﻮﮐﻰ 45 ﺩﺭﺻﺪ ﺭﺍﻩ ﺩ᥷= 7;ﺳﺘﻰ ﺭﺍ ﺩﺭ ﭘﻴﺶ ﺩﺍ= ﺭﻧﺪ.<o:p></o:p> ﺳﻨﺘﺎﻳ= ﺎﻧﺎ <= span lang=3DAR-SA>ﺑﺎﺯ ﺩﻭ ﻣﻌA= 256;ﻰ ﺑﺮﺍﻯ ﻫﻨﺮ ﻣﻴ&= #64405;ﻮﻳﺪ.ﻳﻚ ﻣﻌﻨﻰ ﻋﺎﻡ ﮐﻪ = ﺑﻤﻮﺟﺐ ﺁﻥ'ﻫﻨﺮ ﻣﺠﻤﻮ&= #65227;ﻪﺍﻯ ﺩﺭ ﻋﻤﻠﻴّﺎﺕ &#= 65207;ﻌﻮﺩﻯ ﻭ ﻓﻌّﺎﻝ ﺍﺳﺖ.&= #64400;ﻪ ﺍﻧﺴﺎﻥ ﺑﺮ ﻃﺒ&= #65268;ﻌﺖ ﻭ ﻣﺤﻴﻂ ﺧﻮﺩ ﻭ= ﺍﺭﺩ ﻣﻴﺂﻭﺭﺩ.ﻭ ﺩﻭ&= #65249; ﻫﻨﺮ ﺑﺂﻥ ﻣﻌﻨ&= #65264;' ﮐﻪ ﺑﻤﻮﺟﺐ ﺁﻥ'= ﻭﺳﻴﻠﻪﺍﻯ ﺑﺮﺍﻯ ﻟﺬﺕ ﺑﺮ&= #65193;ﻥ'ﺃﻋﻢ ﺍﺯ ﻟﺬﺕ ﺟﺴﻢ ﻳ= ﺎ ﻟﺬﺕ ﺩﺭ ﺧﻴﺎﻝ'= ﻭ ﺑﺎ ﻟﺬﺕ ﺣﻘﻴﻘ&= #65174; ﺟﻮﺋﻰ ﺍﻟﻬﻰ'ﻳ&= #65166; ﺫﺍﺕﻫﺴﺘﻰ ﺁﻧ&#= 65220;ﻮﺭ ﮐﻪﻫﺴﺖ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺩﺭ ﺍﻳﻦ ﻋﻤﻞ ﻟ= ﺬﺕ ﺑﺮﺩﻥ ﻧﻔس ﻭﺟ&#= 65262;ﺩ ﻧﺪﺍﺭﺩ.ﻭﺗﻨﻬ&#= 65166; ﻋﺎﻣﻞ ﮐﻤﮑﻰ ﺑ&= #65198;ﺍﻯ ﺗﺤﻘﻖ ﻏﺎﻳﺖ ﺍ&= #65203;ﺖ. ﻳﻌﻨﻰ ﻟﺬﺕ ﮐﺮ&= #65165;ﻣﺖ ﺷﺄﻥ ﻣﻘﺎﻡ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ. ﻫﻨ= ﺮ ﺑﻤﻌﻨﻰ ﺍﻭﻝ' ﻏ= ﺮﻳﺰﻯ'ﺑﻤﻌﻨﻰ ﻫﻨﺮ ﺗﺠﺮﻳﺪﻯ'&= #64400;ﻪ ﻫﻨﺮﻣﻨﺪ ﻧﻤﻴ&#= 65194;ﺍﻧﺪ' ﭼﻪ ﻣﻴﺨﻮﺍﻫﺪ&#= 65169;ﮑﻨﺪ. ﻳﻌﻨﻰ ﻫﻨﺮ ﺑﻤ&= #65228;ﻨﻰ ﺍﻭﻝ' ﻫﺮﻓﻌﻞ ﺗ= ﻠﻘﺎﺋﻰ ﮐﻪﺑﺪﻭﻥ</sp= an> &#= 65259;ﺪﻑ ﺍﺳﺖ'ﮐﻪ ﻣﻮﻓﻘ&= #65268;ّﺖ ﻭ ﺗﻮﻓﻴﻖ ﺑﻬﻤ&= #65198;ﺍﻩ ﺩﺍﺭﺩ ﮐﻪ ﺑﺘﻮ&= #65165;ﻥ ﺁﻧﺮﺍ ﺍﺗّﻔﺎ= 5237; ﻣﻔﻴﺪ ﺧﻮﺍﻧﺪ. = ﺑﺸﺮﻁ ﺍﻳﻨﮑﻪ ﺍﺯ ﻫﻨ&= #65198;ﻣﻨﺪ ﺑﺎﺷﺪ.ﻭﺟﻬﺎﻥ &= #65191;ﺎﺭﺝ ﻣﻮﺍﻓﻖ ﻧﻔس ﺑ&#= 65166;ﺷﺪ.ﮐﻪ ﻫﻤﺎﻥ ﻟﺬﺕ ﺷﺄ&= #65253; ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ &= #65165;ﺳﺖ. ﻫﻨﺮﺑﻨﻈﺮ ﺳﻨ&#= 65176;ﺎﻳﺎﻧﺎ'ﻳﻚ ﻋﺎﻣﻞ ﺣﻴﺎﺗﻰ &= #65165;ﺳﺖ'ﮐﻪ ﺩﺭ ﻧﻈﺮ ﺯﻧﺪﮔ&= #65264; ﻋﻘﻠﻰ ﻧﻘﺶ ﻣﻬ&= #65250; ﺩﺍﺭﺩ.ﻭﺑﺮﺍﻯ &= #65175;ﮑﺎﻣﻞ ﺑﻨﺪﺭﺕ'ﻭ ﺑﺮﺍ&= #65263; ﻟﺬﺕ ﻋﻘﻞ ᥶= 3;ﺰﺋﻰ ﺑﺸﺮﻯ اﺳﺖ.ﮐﻪ &= #65207;ﺄﻥ ﻭﻣﻘﺎﻡ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﻫﺮ ﮐس ﻣ&= #65268;ﺒﺎﺷﺪ.ﮐﻪ ﻋﻘﻞ ﺭﺍ ﻭﺳﻴﻠ&= #65258;ﺍﻯ ﻣﻔﻴﺪ'ﺩﺭ ﺗﻌﺪ&= #65267;ﻞ ﻣﺤﻴﻂ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ. ﭼﻮﻥ ﻋﻘﻞ ﺟﺰﺋ&= #65264; ﻭﻣﺎﺩﻯ ﺍﻧﺴﺎ&#= 65253; ﮐﺎﺭﺵ ﻫﻤﻴﻦ ﺍ&= #65203;ﺖ.ﮐﻪ ﺯﻧﺪﮔﻰ ﺩﺭ ﻣﺤ&= #65268;ﻂ ﺩﻧﻴﺎ ﺭﺍ ﻣﻴﺴ&= #1617;ﺮ ﻭﻣﻤﮑﻦ ﮐﻨﺪ.ﮐ&= #65258; ﺍﮔﺮ ﺍﻳﻦ ﺯﻧﺪ&= #64404;ﻰ ﺩﻧﻴﻮﻯ ﺭﺍ ﻧﺨ&= #65262;ﺍﺳﺖ ﺁﻧﺮﺍ ﺭﻫﺎ ﻣﻴ&= #64401;ﻨﺪ'ﺗﺎ ﺑﻌﻘﻞ ﻟﺪﻧّﻰ &#= 65261;ﮐﻠّﻰ ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﮐ&= #65264; ﺑﺮﺳﺪ. ﺯﻳﺒﺎﺋ&= #65264; ﺩﺭ ﺍﻳﻦ ﺗﻌﺮﻳ&= #65234; ﻭﮐﺎﺭﺑﺮﺩ'ﺗﻐ&#= 65268;ﻴﺮ ﻣﺤﻴﻂ ﻧﻘﺶ ﻧﺎ = ﻣﺸﺨّﺺ ﺩﺍﺭﺩ. ﻟﺬﺍ ﺯﻳ= ﺒﺎﺋﻰ'ﻭﺳﻴﻠﻪ ﻫﻨﺮ ﺗﮑﺎﻣﻞ ﺑ&= #65192;ﺶ ﻭ ﺗﺄﻣّﻞ ﺃﻧﮕ&#= 65268;ﺰ ﺍﺳﺖ'ﻭﻧﻪ ﻧﻔﻊ = ﻣﺎﺩﻯ . ﻭﻟﻰ ﺩﺭ ﻣﻌﻨﻰ= ; ﺩﻭﻡ ﺳﻨﺘﺎﻳﺎﻧﺎ'ﺑ&#= 65268;ﻦ ﺯﻳﺒﺎﺋﻰ ﻭ ﻣﻔ&= #65260;ﻮﻡ ﻫﻨﺮ'ﺭﺍﺑﻄﻪ ﺟ&= #65262;ﻫﺮﻯ ﻭﻣﺎﻫﻮﻯ ﻭﺟﻮ&#= 65193; ﺩﺍﺭﺩ.ﮐﻪ ﺑﺎﺯ&= #65259;ﻢ ﺗﻌﺮﻳﻒ ﺩﻭﻡ ﻧ&= #65268;ﺰ ﻟﺬﺕ ﺟﻮﺋﻰ ﺧﺎ&= #65247;ﺺ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣ= ﻴﮕﻮﻳﺪ ﻣﺎﺩﺍﻡ ﮐﻪ ﻫﻨ&= #65198;ﻫﺎﻯ ﺯﻳﺒﺎ'ﺩﺍﺭﺍﻯ &= #65165;ﺭﺯﺷﻬﺎﻯ ﺍﺳﺘﺘﻴﮑﻰ ﺑﺎ&#= 65207;ﻨﺪ.<o:p></o:p> ﺩﻳﮕﺮ ﻣ= ;ﺘﻔﮑّﺮﺍﻥ ﻏﺮﺑﻰ ﺑﺮﺍﻯ ﻫ&= #65256;ﺮ ﻧﻴﺰ' ﻟﺬﺕ ﺑﺮﺩ= ﻥ ﺍﺯ ﺟﻤﺎﻝ ﺍﺳﺘ&= #65176;ﻴﮑﻰ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ.&#= 65261; ﺑﻴﻦ ﻫﻨﺮ ﻭﺯﻳ&= #65170;ﺎﺋﻰ ﻟﺬﺕ ﺑﺨﺶ ﺭﺍﺑ&= #65220;ﻪ ﺩﺍﺩﻩ'ﻭ ﻫﻨﺮ ﺭ= ﺍ ﻗﺪﺭﺕ ﺗﻮﻟﻴﺪ &= #65199;ﻳﺒﺎﺋﻰ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ. &= #65169;ﺨﺼﻮﺹ ﺍﮔﺮ ﺗﻮﻟﻴﺪ ﺯ&= #65267;ﺒﺎﺋﻰ ﺑﺮﺗﺮ'ﻳﻌﻨﻰ ﺍ&= #65187;ﻮﺍﻝ ﺷﻬﻮﺩﻯ ﻭ ﺭؤﻳ&#= 65166;ﺋﻰ ﻭ ﺍﻟﻬﻰ'ﺑﺮﺗﺮ = ﺍﺯ ﺳﻄﺢ ﻋﻘﻞ ﻭ ﺳﻠ= ﻴﻘﻪ ﻣﻌﻤﻮﻝ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺑﺎﺷﺪ.(ﻓﺮﻥ ﻓﻠ= ﺶ) ﺁﻟﻤﺎﻧﻰ ﺩﺭ ﺭ&= #65261;ﺍﻥ ﺷﻨﺎسیﻫﻨﺮ ﻣA= 268;ﻨﻮﻳﺴﺪ'ﺩﺭ ﺍﻧﻮﺍﻉ ﻫﻨﺮ ﻣ&= #65252;ﮑﻦ ﺍﺳﺖ ﺗﻮﻟﻴﺪ ﺯ&= #65267;ﺒﺎﺋﻰ ﻣﻄﺮﺡ ﺑﺎﺷﺪ.ﻭ&= #65247;ﻰ ﻣﻌﻴﺎﺭ ﺍﺳﺘﺘ&#= 65268;ﮑﻰ' ﺗﻨﻬﺎ ﻣﻌﻴﺎﺭ &= #65259;ﻨﺮﻯ ﻧﻴﺴﺖ.ﻣﺎﻧﻨﺪ &= #65235;ﺎﻳﺪﻩ ﻣﺎﺩﻯ ﻭﺗﮑﺎﻣ&#= 65246; ﻋﻘﻠﻰ ﻭ ﺭﻭﺍﻧ&= #65264; ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﺳﻠﻮﮐﻰ'ﻭﮐﺴﺐ &= #65207;ﻬﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65153;ﻳﻨﺪﻩ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﻣﻴﺘﻮﺍﻧﺪ ﻣﻄ&#= 65198;ﺡ ﺑﺎﺷﻨﺪ.ﻭﻟﻰ ﻟ&= #65196;ﺕ ﺍﺯ ﺯﻳﺒﺎﺋﻰ ﻋ&= #65252;ﻮﻣﻴّﺖ ﺑﻴﺸﺘﺮ ﺩﺭ ﺗﺠ&= #65198;ﺑﻪ ﺟﻤﺎﻟﻰ ﺍﺳﺖ.ﮐ&= #65258; ﻟﺬﺕ ﺯﻳﺒﺎﺋﻰ &= #65193;ﺭ ﺑﺮﺭﺳﻰ ﺃثر ﻫ= 5256;ﺮﻯ'ﺩﺭ ﻣﺮﺣﻠﻪ ﺍﻭﻝ ﺍ&= #65203;ﺖ.ﺳﭙس ﺑﺮﺩﺍﺷﺘﻬﺎﻯ &#= 65203;ﻠﻮﻙ ﺗﮑﺎﻣﻞ ﻧﻔس ﺑ&#= 65208;ﺮﻯ'ﻭ ﻳﺎﻓﺘﻦ ﻋﻘﻞ ﺑ&= #65198;ﺗﺮ ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣ&= #65264; ﻭﻧﻮﻋﻰ'ﻭ ﻳﺎ ﻓ= ﺎﻳﺪﻩ ﺗﺮﺑﻴﺘﻰ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ'ﻳﺎ ﻓﺎﻳﺪﻩ ﺻﻨﻌﺘ&#= 65264; ﻭ ﭘﻮﻝ ﺳﺎﺯﻯ. ﺑ= ;ﺮﻳﺘﺎﻧﻴﮑﺎ ﺑﻨﻘﻞ ﺍﺯ ﺳﺪﻧ&= #65264; ﮐﻮﻟﻮﻳﻦ</sp= an> &#= 65251;ﻴﮕﻮﻳﺪ' ﻫﻨﺮﻫﺎﻯ ﺯﻳﺒ&#= 65166; ﺍﺯ ﺟﻤﻠﻪ ﻫﻨﺮ&= #65259;ﺎﻯ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ'&= #64400;ﻪ ﺗﻤﺎﻳﻞ ﺍﺭﺍﺩ&#= 65263; ﺩﺭ ﺗﻮﻟﻴﺪ ﻣﻮ&= #65215;ﻮﻋﺎﺕ ﺑﺮﻭﺵ ﺧﺎﺹ ﺧﻮ&= #65193; ﺩﺍﺭﺩ. ﺍﺑﺘﺪﺍ = ﺑﺮﺍﻯ ﻟﺬﺕ ﺧﺎﺹ ﻭ ﺧﺎ= ﻟﺺ ﺩﻭﺭ ﺍﺯ ﺳﻮﺩ ﺟ= ﻮﺋﻰ.ﻭ ﺳﭙس ﻟﺬﺗﻰ ﮐﻪ &= #65251;ﻴﺘﻮﺍﻥ ﺍﺯ ﺁﻥ ﻣﻴﺒﺮﻧ&= #65194;.ﻳﻌﻨﻰ ﻟﺬﺕ (ﻟﺬﺕ) ﺩﺍﺩ= ;ﻥ. ﺍﮐﺴﻔﻮﺭﺩ ﻧﻴ&#= 65200; ﻫﻨﺮﻣﻨﺪ ﺭﺍ ﺻ&= #65166;ﺣﺐ ﻋﻤﻞ ﺑﺪﻭﻥ ﻏﺎ&= #65267;ﺖ ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﺗ&= #65188;ﺮﻳﻚ ﻟﺬﺕ ﺧﻮﺩ'ﻭ ﺍﻧ= ﺘﺰﺍﻉ ﺍﻋﺠﺎﺏ ﻭ ﺳﺘﺎ&= #65267;ﺶﺩﻳﮕﺮﺍﻥ' ﻭ ﺩﺭ ﺩﺭﺟﻪ ﺍﻭ= ﻝ ﺑﺎﺷﺒﺎﻉ ﺣسّ = 5199;ﻳﺒﺎﺋﻰ'ﺑﺎ ﺍﺩﺍﻯ ﮐﺎﻣﻞ'ﺃ&= #65227;ﻢ ﺍﺯ ﺍﺑﺘﮑﺎﺭ ﻭ = ﻳﺎ ﺗﻘﻠﻴﺪ ﻣﻴﺒﺎ&#= 65207;ﺪ . ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ= ﻫﻨﺮ ﻣﻬﺎﺭﺗﻰ ﺍﺳﺖ'&= #65193;ﺭ </spa= n>ﺯﻳﺒﺎ ﺳﺎﺯʌ= 63; ﻭ ﺗﺤﺮﻳﻚ ﻟﺬﺕ ﺯ&= #65267;ﺒﺎﺋﻰ ﭘﺮﺳﺘﻰ'ﻭ ﺍﺭﺿ&= #65166;ﻯ ﺣﺴّﻰ ﺟﻤﺎﻟﻰ &#= 65165;ﺳﺘﺘﻴﮑﻰ ﺩﻳﮕﺮﺍﻥ ﺭﺍ' ﺑ= ﺪﻭﻥ ﺍﻳﻨﮑﻪ ﺳﻮﺩ ﺧ&= #65166;ﻟﺺ ﺑﺎ ﻏﺮﺽ ﻣﻌﻴّ&#= 65256;ﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻭ ﻣﻤﮑﻦ ﺍﺳﺖ ﺣس&#= 1617; ﺟﻤﺎﻟﻰ ﻭﮐﻤﺎ&#= 65247;ﻰ ﺁﺭﺍٴ'ﻫﻤﻴﺸﻪ &#= 65169;ﺎﻫﻢ ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ. = ﻟﺬﺕ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65251;ﺎﻧﻊ ﮐﻤﺎﻝ ﺁﻧﺎﻥ ﻣ&= #65268;ﺒﺎﺷﺪ.ﻣﮕﺮ ﺑﮕﻮﺋﻴﻢ'ﺑﺮﺣ&#= 65204;ﺐ ﻗﻮﺍﻋﺪ ﺫﻭﻕ ﻓ&= #65198;ﺩﻯ ﻳﺎ ﺟﺎﻣﻌﻪ &#= 65259;ﻨﺮ ﺑﺎﺷﺪ. ﺍﻳﻦ ﮔﺮ= ﻭﻩ ﻣﺘﻔﮑّﺮﺍﻥ ﺗ= 5188;ﺖ ﺗﺄثیر (ﮐﺎﻧﺖ)= 5193;ﺭﻫﻨﺮ ﻗﺮﺍﺭ ﺩﺍﺷﺘﻨ&#= 65194;.ﻭ ﺑﻴﻦ ﻫﻨﺮ ﻭ ﺣﺮ= ﻓﻪ ﺗﻔﺎﻭﺕ ﮔﺬﺍﺷ&#= 65176;ﻪﺍﻧﺪ.ﻭﻣﺎﻧA= 256;ﺪ ﮐﺎﻧﺖ'ﮐﻪ ﻣﻴﮕ&= #65262;ﻳﺪ ﻫﻨﺮ ﻧﺸﺎﻁ ﺗﻠ&= #65240;ﺎﺋﻰ ﻭ ﺁﺯﺍﺩ ﺍﺳﺖ.ﻫ= ﺮ ﺟﻮﺭ ﮐﻪ ﭘﻴﺶ ﺁ= ﻣﺪ.ﻭ ﺩﺭ ﺣﺮﻓﻪ ﺻﻨﻌ&= #65176;ﻰ ﻣﺰﺩﻭﺭ ﺑﻬﺪﻑ &= #65203;ﻮﺩ ﺩﺭ ﻓﻌّﺎﻟﻴّA= 174; ﺁﺯﺍﺩ'ﺑﺮﺣﺴﺐ &= #65207;ﺄﻥ ﻣﻘﺎﻡ ﺧﻮﺩ ﻓﻌ&= #1617;ﺎﻟﻴّﺖ ﺁﺯﺍﺩ ﮐﻨﻨﺪﮔ&#= 65268;ﺪﺭ ﺗﮑﺎﻣﻞ' ﺑﺮﺍﻯ = ﻧﻈﺮ ﻣﻘﺎﻡ ﺑﺮﺗﺮ ﻫ&= #65256;ﺮﻯ ﻭ ﻋﻘﻠﻰ ﻣﻴﺒﺎ&= #65207;ﺪ.ﻭ ﻣﻌﻴﺎﺭﻫﺎﻯ ﻫ&#= 65256;ﺮ ﺑﺮﺍﻯ ﻣﺰﺩﻭﺭ&#= 65263; ﻭ ﻫﻨﺮﺑﺮﺍﻯ ﻫ&= #65256;ﺮ'ﻭ ﻳﺎ ﻫﻨﺮ ﺑﺮﺍﻯ = ﻣﺮﺩﻡ'ﻭ ﻳﺎ ﻫﻨﺮ ﺑﺮﺍﻯ = ﻟﺬﺕ' ﻭ ﻫﻨﺮ ﺑﺮﺍﻯ ﺷ= ﻬﻮﺕ ﻭ ﺳﺘﺎﻳﺶ'ﻭ ﻫﻨ= ﺮ ﺑﺮﺍﻯ ﺗﺄﻣّﻞ &#= 65261; ﺗﮑﺎﻣﻞ ﻭ ﺍﺣﺴ&= #65166;س رﻗﻴﻖ ﺟﺴﺘﻦ ﺗ&#= 65240;ﺴﻴﻢ ﺷﺪﻩ ﺍﺳﺖ.<o:p></o:p> ﮐﺎﻧﺖ ﻫ= ;ﻨﺮ ﺭﺍ ﺑﺮﺍﻯ ﻟﺬﺕ = ﺧﺎﻟﺺ ﻣﻴﺪﺍﻧﺪ.ﻳﺎ ﺍ&= #65267;ﻨﮑﻪ ﺑﺎﺯﻯ ﻭ ﺳﺮﮔﺮ&= #65251;ﻰ ﻭ ﻟﻬﻮ ﻭ ﻟﻌﺐ'ﺑ= ;ﺪﻭﻥ ﻏﺎﻳﺖ ﻭﻫﺪﻑ ﺑ&= #65166;ﺷﺪ. ﮐﻪ ﺗﻨﻬﺎ ﺑﺮﺍ&= #65263; ﻟﺬﺕ ﻫﻨﺮﻯ ﺍﻧ&= #65184;ﺎﻡ ﻣﻴﮕﻴﺮﺩ.ﺩﺭ ﺣ&= #65166;ﻟﻴﮑﻪ ﮐﺎﻧﺖ ﺩﺭ ﻋﻘﻞ = ﺧﺎﻟﺺ'ﺩﻧﺒﺎﻝ ﻫﻨﺮ ﺑﻤﻌﻨﻰ ﺑ&= #65198;ﺗﺮﻯ ﺍﺳﺖ.ﮐﻪ ﺑﺎﺯ ﻧ= ﻮﻋﻰ ﻟﺬﺕ ﻋﻘﻠﻰ ﺍﺳ&= #65174;.ﻭﻟﻰ ﺍﮔﺮ ﺍﻳﻦ ﻋﻘﻞ = ﺧﺎﻟﺺ' ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65251;ﻨﺠﺮ ﮔﺮﺩﺩ' ﺁﻧﮕﺎﻩ = ﻟﺬﺕﻫﺎﻯ ﺷﻬﻮﺩﻯ'ﻋﻤﻠﺎ &= #65247;ﺬﺕ ﻧﻴﺴﺘﻨﺪ'ﺑﻠﮑ&#= 65258; ﺧﻮﺭﺳﻨﺪﻯ ﻭﺍ&#= 65187;ﺴﺎس ﻭ ﻣﻌﻴﺎﺭﺣﻖ ﻫ&= #65204;ﺘﻨﺪ.ﮐﻪ ﻟﺬﺕ ﻭ ﻏﺎﻳﺖ ﺍ= ﺯ ﻧﺘﺎﻳﺞ ﺟﻨﺒﻰ &= #65153;ﻥ ﻣﻴﺒﺎﺷﺪ. ﺩﻭﻟ&= #65166;ﮐﺮﻭﺍ </spa= n>ﻓﺮﺍﻧﺴﻮﻯ'ʌ= 51;ﻴﮕﻮﻳﺪ ﻫﻨﺮ ﻭﻗﺘﻰ ﺷﺮ&= #65261;ﻉ ﻣﻴﺸﻮﺩ'ﮐﻪﺍﻧ&#= 65204;ﺎﻥ ﺑﺘﻮﺍﻧﺪ ﺍﺯ ﻫ&= #65198;ﺳﻮﺩ ﻋﻤﻠﻰ ﻣﺎﺩﻯ ﭼ&= #65208;ﻢ ﺑﭙﻮﺷﺪ.ﻭﺍﻟّ= 5166; هنر (ﺻﻨﻌﺖ ﻫﻨ= 5198;ﻯ) ﻳﺎ (ﻫﻨﺮ ﺻﻨﻌﺘ= ﻰ) ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ&= #65255;ﻪ ﻫﻨﺮ ﺧﺎﻟﺺ= ; ﻭ ﺑﺪﻭﻥ ﺳﻮﺩ ﻣﺎ&= #65193;ﻯ'ﮐﻪ ﺟﺰ ﺗﮑﺎﻣل ﺮﻭ&#= 65187;ﻰ ﻭ ﺃﺑﺪﻯ ﻣﻴﺘﻮ&= #65165;ﻥ ﭼﻴﺰ ﺩﻳﮕﺮﻯ ﺑ&= #65154;ﻥ ﮔﻔﺖ. ﭘس ﻫﻨﺮ ﻭ= ﺳﻴﻠﻪ ﺗﺠﺮﻳﺪ ﻭ ﺗﺨﻠ&= #65268;ﻪ ﻧﻔس ﺍﻣّﺎﺭﻩ'= 5267;ﺎ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﻧﺴﺎﻥ'ﺍﺯ ﺳﻮ&= #65193; ﻣﺎﺩﻯ ﻓﻮﺭﻯ'ﻭ = ﺍﺭﺍﺩﻯ ﺣﻴﺎﺕ ﺑﺸﺮﻯ ﺍ&= #65203;ﺖ. ﮔﻮﺋﻰ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ' ﺗﺎ ﺃﺑﺪ ﺯﻧﺪﮔ&= #65264; ﮐﻨﺪ. ﺍﻋﻤﺎﻝ ﺳ= ﻠﻮﮐﻰ ﭼﻮﻥ(ﺫِِﻥ) ﺷﺮ&#= 65239;ﻰ ﻭ ﺍﺭﺍﺩﻩ ﺗﺮﻙ = ﺍﺭﺍﺩﻯ ﺑﺸﺮﻯ'ﻭﺗﺮﻙ ﻫ&= #65198; ﺧﻮﺍﺳﺘﻪ ﻧﻔس &#= 65165;ﻧﺴﺎﻧﻰ'ﻭ ﺣﺘﻰ ﺗﺮﻙ ﺯﻧﺪ&= #64404;ﻰ ﺧﻴﺎﻟﻰ ﻭﻭﻫﻤ&#= 65264; ﺩﺭ ﺣﺪﻳث ﻧﻔس &#= 64400;ﻪ ﺗﺠﺴّﻢ ﺧﻴﺎﻝ' &= #65259;ﻤﺎﻥ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﺍﺳﺖ. ﺩﺭ ﻭﺍﻗﻊ= ﻫﻨﺮ ﻭﻗﺘﻰ ﺷﺮﻭﻉ ﻣ&= #65268;ﺸﻮﺩ'ﮐﻪ ﻫﻤﻮﻡ ﻭ ﻏﺼّﻪ &= #65259;ﺎﻯ ﺩﻧﻴﻮﻯ'ﻭ ﻧﻴﺎ&= #65199;ﻫﺎﻯ ﺑﺪﻭﻥ ﺣﺪﻭﺩ ﺯ&= #65255;ﺪﮔﻰ ﺑﺸﺮﻯ ﺭﻫﺎ ﮔﺮ&= #65193;ﺩ.ﻭﺗﻮﺻﻴﻒ ﻣﻴﺪﻫﺪ'ﻳﺎ ﺁﺭ&= #65199;ﻭ ﻭﺧﻴﺎﻝ ﺭﻭﺑﺮ&#= 65261;ﻯ ﺗﻔﮑّﺮ'ﺑﻐﻴﺮ &#= 65165;ﺯ ﺍﻣﻮﺭ ﻣﺎﺩﻯ<sp= an dir=3DLTR> </spa= n>ﻭ ﺩﻧﻴﻮﻯ ﻭA= 255;ﻮﻉ ﺑﺸﺮﻯ ﻭﺍﺭﺩ ﺻ&= #65188;ﻨﻪ ﺧﻴﺎﻝ ﻭ ﻓﮑﺮ ﺷ= ﻮﺩ. ﻭ ﺍﻳﻦ ﺑﺴﺘﻪ ﺑ= ﻘﺪﺭﺕ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺭ&= #65261;ﺍﻥ ﺍﻧﺴﺎﻥ'ﻭﻋﻘﺪ&#= 65257;ﻫﺎ ﻭﻋﻘﻴﺪﻩﻫﺎﻯ &#= 65207;ﺨﺺﺍﺳﺖ. ﮐﻪ ﺩﺭ ﻫﺮ ﮐﺎﺭ= ﻭﻓﮑﺮ ﻭ ﻫﻨﺮ ﻭ ﺍﺣﻮﺍ= ﻟﻰ'ﺧﻮﺩ ﺭﺍ ﻣﻴﺎﻥ ﺻﺤﻨ&= #65258; ﺧﻴﺎﻝ ﺍﻧﺴﺎﻥ &= #65251;ﻰ ﺍﻧﺪﺍﺯﺩ ﺑﻤﻌ&#= 65256;ﻰ ﺩﻳﮕﺮ ﻫﻨﺮ ﺑﻄ&= #65262;ﺭ ﺁﺯﺍﺩ ﻭ ﻣﺠﺮﺩ = ﺍﺯ ﺩﻧﻴﺎ ﻭ ﻣﻘﺎﻡ = ﻓﻌﻠﻰ ﺭﻭﺡ ﺍﻧﺴﺎﻥ'ﻭ = ﺍﺯ ﻟﺤﺎﻅ ﻟﺬﺕ ﻫﻨ&= #65198;ﻯ'ﻧﺰﺍﻫﺖ ﺧﺎﻟﺺ ﻣﻴﺠﻮﻳ&#= 65194;.ﻭ ﺍﻏﺮﺍﺽ ﻭﻣﻨﺎ&#= 65235;ﻊ ﻭﻣﺼﺎﻟﺢ ﺁﻧﺮ&#= 65165; ﻣﺸﻮّﻩ ﻭ ﺁﺷﻔ&#= 65176;ﻪ ﻧﻤﻴﮑﻨﺪ.ﭘﺎﮐ&#= 65264; ﺩﺭ ﺳﻮﺩ ﻣﻌﻘﻮ&= #65245; ﻭ ﺩﺭﺳﺖ'ﭘﺎﻙ ﺩ= ﺭ ﻧﻔس ﺍﻟﻬﻰ ﭘﺮ&#= 65261;ﺭﻯ'ﻭ ﭘﺎﻙ ﺑﻘﺼﺪ ﺗﻌ&= #65166;ﻟﻰ ﺭﻭﺣﻰ ﻭ ﺗﻘﺮّ&#= 65167; ﺍﻟﻬﻰ'ﻭ ﺁﻳﻨﺪ&= #65257; ﻫﺎﻯ ﺑﻬﺘﺮ ﺍﻧ&= #65204;ﺎﻥ.<o:p></o:p> ﻟﺎﻧﮓ ﻫ= ;ﻨﺮ ﺭﺍ ﭼﻨﻴﻦ ﺗﻌﺮ&= #65267;ﻒ ﻣﻴﮑﻨﺪ'ﻗﺪﺭﺕ &= #65165;ﻧﺴﺎﻥ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﻠﺬﺕ ﺧﻮﺩ' ﻟﺬﺕ ﻗﺎﺋ= ﻢ </spa= n>ﺑﺮ ﻭَﻫﻢ یا (الویسن) ﺩﺭ ﺧʌ= 48;ﺴﻪ ﺑﺪﻭﻥ ﺷﻌﻮﺭﻯ. = ﻫﻤﻴﻦ ﺗﻌﺮﻳﻒ ﺭﺍ ﺳﻠ&= #65264; ﺍﻧﮕﻠﻴﺴﻰ ﻣﻴ&#= 64405;ﻮﻳﺪ' ﮐﻪ ﻫﻨﺮ ﺗﻮﻟﻴ&= #65194; ﻣﻮﺿﻮﻋﻰ ﺁﺑﮋ&#= 64400;ﺘﻴﻮ'ﺩﺍﺭﺍﻯ ﺻﻔﺖ ﺑﻘاء ﺑﺎ= 5207;ﺪ.ﻳﺎ ﺍﻳﺠﺎﺩ ﻓﻌﻞ ﮔ&= #65196;ﺭﺍﻥ ﺳﺮﻳﻊ ﺍﻟﺰﻭﺍ&#= 65245;'ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺗﻮ&#= 65247;ﻴﺪ ﻟﺬﺕ ﻣثبت ﮐﻨA= 194;.ﻭ ﻧﻴﺰ ﺍﻳﺠﺎﺩ ﻭ = ﺗﺤﺮﻳﻚ ﺍﻧﻄﺒﺎﻉ ﻣﻠﺎ&#= 65163;ﻢ ﻭﻣﻨﺎﺳﺐ ﺩﺭ ﻧ&= #65166;ﻇﺮﺍﻥ ﺑﺎﺷﺪ. ﺑﺪﻭﻥ<s= pan dir=3DLTR> </spa= n>ﺗﻮﺟّﻪ ﺑﺴ᥾= 2;ﺩ ﻋﻤﻠﻰ ﻳﺎ ﻓﺎﻳ&= #65194;ﻩ ﺷﺨﺼﻰ ﺍﺳﺖ ﺗﻤ&= #65166;ﻡ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 64404;ﺎﻥ ﻣﺘﻔﮑّﺮ'ﻫﻨﺮ &#= 65197;ﺍ ﺳﻌﻰ ﺩﺭ ﺗﻮﻟﻴ&= #65194; ﺻﻮﺭﺗﻬﺎﻯ ﺗﺎ&#= 65199;ﻩ ﻭ ﺳﺮﻭﺭ ﺁﻭﺭ ﻣ= ﻴﺪﺍﻧﻨﺪ.ﻭ ﺑﺎ ﺍﻳﺠﺎﺩ ﻗﺪ&= #65197;ﺕ ﺗﺤﺮﻳﻚ ﻟﺬﺕ'ﻭ = ﺑﺪﻭﻥ ﺳﻮﺩ ﻭ ﻏﺮﺿﻰ' ﺑ= ;ﺮﺍﻯ ﮐﺎﺭ ﺧﻮﺩ.ﮐﻪ ﺁ= ﻧﺮﺍ ﻫﻨﺮ ﺁﺯﺍﺩ'ﻭ ﻫ= ﻨﺮ ﺑﺮﺍﻯ ﻫﻨﺮ ﻣﻴ&= #64405;ﻮﻳﻨﺪ. ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﻫ= ﻨﺮ ﺭﺍ ﻧﻪ ﻓﻘﻂ ﺑﺮ= ﺍﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺡ' ﮐ= ﻪ ﺣﺘﻰ ﺧﻮﺩ ﮐﻤﺎ&= #65245; ﺟﺴﺘﻦ ﺭﺍ ﻫﻨﺮ = ﻣﻴﺪﺍﻧﻨﺪ.ﻧﻪ ﺍﻳﻨﮑﻪ ﺍﻧﺴﺎ&#= 65253; ﻫﻨﺮ ﺭﺍ ﺩﺭ ﺧﻮ= ﺩ ﺑﺴﺎﺯﺩ.ﺑﻠﮑﻪ &= #65259;ﻨﺮ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍ&= #65255;ﺴﺎﻥ ﺭﺍ ﺑﺴﺎﺯﺩ. ﻧﻮ= ﻳﺴﻨﺪﮔﺎﻥ ﺟﺪﻳﺪﺗﺮ ﺁﺷﮑ&#= 65166;ﺭﺍ ﺑﺮﺍﻯ ﻭﻇﺎﻳﻒ &= #64400;ﺎﺭ ﻫﻨﺮﻯ'ﻭ ﻧﻘﺶ ﻧ= ﻔﻊ ﺩﺭ ﻭﻇﺎﻳﻒ ﺟﻤ&= #65166;ﻟﻰ ﻭ ﻫﻨﺮﻯ ﺁﻥ ﻭﻇ= ﺎﻳﻒ ﻗﺎﺋﻞ ﺷﺪﻧﺪ.ﺯ&= #65267;ﺮﺍ ﭼﻪ ﺑﺴﺎ ﺩﺭ ﺳﻮ= ﺩ ﺧﺎﻟﺺ ﻏﻴﺮ ﻣﺎ&= #65193;ﻯ'ﺑﻠﮑﻪ ﺗﻨﻬﺎ ﺳﻮﺩ ﻣﺎ&= #65193;ﻯ ﺭﺍ' به ﺼﻮﺭﺕ ﺗ&= #64401;ﻴﻴﻒ ﻭﻫﻢ ﺭﻧﮕﻰ'ﺩﺍ&= #65197;ﺍﻯ ﺯﻳﺒﺎﺋﻰ ﻣﻴﺪ&#= 65165;ﻧﻨﺪ.ﻟﺬﺍ ﻫﻨﺮﻫﺎﻯ ﻏﻴﺮ &= #65199;ﻳﺒﺎ ﻧﻴﺰ ﺑﺎﻳﺪ ﺑﺎ&= #65207;ﻨﺪ.ﻣﺎﻧﻨﺪ ﺍﻣﻮﺭﻋﻘﻠﻰ ﺍ&#= 65255;ﺴﺎﻥ ﻭ ﺗﮑﺎﻣﻞ ﺍﺟﺘ&= #65252;ﺎﻋﻰ'ﻭ ﺧﻴﺮ ﻭ ﻣﺼﻠﺤﺖ = ﻋﻤﻮﻣﻰ'ﻭ ﺗﺮﺣّﻢ ﺗﺎ ﺩﺭ&#= 65183;ﻪ ﻓﺪﺍﮐﺎﺭﻯ'ﻭﮔ&#= 65196;ﺷﺖ ﺩﺭ ﮐﺎﺭﻫﺎﻯ ﻫ&= #65256;ﺮﻯ .<o:p></o:p> ﺗﻮﻟﺴﺘ= ﻮﻯ ﺍﻭﻟﻴﻦ ﮐﺴﻰ ﺑ&= #65256;ﻈﺮ ﻣﻴﺮﺳﺪ'ﮐﻪ ﺣﺎ&= #65215;ﺮ ﻧﺸﺪ ﻣﻔﻬﻮﻡ ﺯ&= #65267;ﺒﺎﺋﻰ ﺭﺍ'ﺑﺎ ﻣﻔﻬﻮﻡ = ﻟﺬﺕ ﺩﺭ ﺗﻌﺮﻳﻒ ﻫﻨ&= #65198; ﻭﺍﺭﺩ ﻧﻤﺎﻳﺪ.&= #65261;ﻯ ﺑﺎ ﻣﺬﺍﻫﺐ ﺟﻤ&= #65166;ﻟﻰ ﮔﺬﺷﺘﮕﺎﻥ ﺩﺭ&#= 65259;ﻨﺮ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺩ.&= #65261; ﺑﺮﺭﺳﻰ ﺗﺎﺭﻳ&#= 65192;ﻰ ﻣﺬﺍﻫﺐ ﺭﺍ ﺩﺭ = ﮐﺘﺎﺏ(ﻫﻨﺮ ﭼﻴﺴﺖ)ﺷﺮﻭﻉ ﮐ&= #65198;ﺩ. ﺳﭙس ﻣﻴﮕﻮﻳﺪ' &= #64400;ﻪ ﻓﻠﺎﺳﻔﻪ ﺍﺻﺮ&#= 65165;ﺭ ﺩﺍﺷﺘﻪﺍﻧﺪ ﻓ&#= 65228;ّﺎﻟﻴّﺖ ﻫﻨﺮﻯ ﺭﺍ ﺑﺎ ﻣ= ﻔﺎﻫﻴﻢ ﺟﻤﺎﻟﻰ ﻭ ﻟﺬﺕ = ﻭ ﺑﺎﺯﻯ ﺳﺮﮔﺮﻣ&#= 65264;'ﻭ ﻃﺮﺩ ﺍﺭﺯﺷﻬﺎ&#= 65263; ﺯﺍﺋﺪ ﻭ ﻏﻴﺮﻩ = ﻣﺮﺑﻮﻁ ﻧﻤﺎﻳﺪ. ﻭ᥼= 7;ﻰ ﺍﻳﻦ ﺗﻌﺮﻳﻒ ﻫ&= #65256;ﺮﺷﺒﻴﻪ ﺗﻌﺮﻳﻒﻏﺬﺍ ﺧ&#= 65262;ﺭﺩﻥ ﺑﺨﺎﻃﺮ ﻟﺬت ه= 575;ﻯ ﺁﻥﺒﺎﺷﺪ.ﻭﻟﻰ &= #65251;ﻬﻢ ﺷﻨﺎﺧﺘﻦ ﻧﻘﺶ &= #65259;ﻨﺮﺩﺭ ﺯﻧﺪﮔﻰ ﺍﻧﺴﺎ&#= 65253; ﻭ ﺍﻧﺴﺎﻧﻴّﺖ &#= 65165;ﺳﺖ.ﻳﻌﻨﻰ ﻣﻌﻴﺎﺭ ﺗﻌﺮﻳ&#= 65234; ﻫﻨﺮ'ﻧﻘﺶ ﺁﻥ ﺩ= ﺭ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻧﻰ ﺍﺳﺖ.ﻭ ﺗﻮﺣﻴﺪ = ﻋﻘﻠﻰ ﻭ ﻓﮑﺮﻯ ﺍﺯ ﻣﻔ= ﺎﻫﻴﻢ ﺑﻘﺼﺪ ﺗﻌﺎﻟﻰ &= #65227;ﻘﻠﻰ.ﮐﻪ ﺟﺰ ﺩﺭﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺩﺳﺖ ﻧﻤﻴﺪﻫﻨ&#= 65194;. ﻭﻟﺬﺍ ﺑﺴﻬﻮﻟ&#= 65174; ﻫﻨﺮ ﺭﺍ ﻳᤨ= 1;ﻰ ﺍﺯ ﻭﺳﺎﺋﻞ ﺍﺗ&= #1617;ﺼﺎﻝ ﻣﺮﺩﻡ ﺑﺎﻫﻢ ﻣ&= #65268;ﺪﺍﻧﻨﺪ. ﻭ ﺍﻧﺘﻘﺎﻝ ﺍﻓ&= #64401;ﺎﺭ ﺑﻴﻦ ﻣﺮﺩﻡ'ﻣﺎ&= #65255;ﻨﺪ ﮐﻠﺎﻡ ﻭ ﺯﺑﺎﻥ'= ﻭﻟﻰ ﺑﺎ ﻫﻨﺮ ﻋﻮﺍﻃ&= #65234; ﺧﻮﺩﺭﺍ ﻣﻨﺘﻘ&#= 65246; ﻣﻴﮑﻨﻨﺪ ﻭﻋﻤ&#= 65248;ﺎ ﺷﺄﻥ ﻣﻘﺎﻡ ﺗﮑ&= #65166;ﻣﻠﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65259;ﺮﮐس' ﻣﻘﺎﻡ ﺧﻮﺩﺭﺍ &= #64400;ﻪ ﻋﺎﻃﻔﻪ ﻧﺴﺒﻰ &= #65251;ﻴﺒﺎﺷﺪ' ﻭﻧﻪ ﻋﺎﻃﻔﻪ ﻟ&= #65166;ﻫﻮتی اﻟﻬﻰ.ﮐﻪ ﺍﻳﻦ &= #65165;ﺣﻮﺍﻝ ﻗﺎﺑﻞ ﺍﻧﺘﻘﺎ&#= 65245; ﺑﺪﻳﮕﺮﻯ ﻧﻴﺴ&#= 65174;.ﮔﺮﭼﻪ ﺗﻮﺻﻴﻒ ﺁﻥ ﺑﺪ&= #65267;ﮕﺮﺍﻥ ﮐﺎﺭ ﺩﻳﺪﻧﻰ ﺧ&= #65262;ﺩ ﺁﻥﻋﻮﺍﻃﻒ ﺍﺯ &= #65227;ﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺩﺭ ﻣﺮﺍ&= #65175;ﺐ ﺷﻬﻮﺩﻯ ﻧﻤﻴﺒ&#= 65166;ﺷﺪ. ﺑﻠﮑﻪ ﻫﻤﻴﺸﻪ &= #65259;ﺮﮐس ﻣﻴﺘﻮﺍﻧﺪ ﺍﺣ&#= 65204;ﺎس ﺧﻮﺩﺭﺍ ﺑﺮﺣﺴ&#= 65168; ﻧﻔس ﻭ ﺭﻭﺍﻥ ﺁ&= #65247;ﻮﺩﻩ ﺧﻮﺩ ﺑﻴﺎﻥ ﮐﻨ&= #65194;.ﺯﻳﺮﺍ ﻫﻨﺮ ﻭﺳﻴﻠﻪ ﺍ&= #65255;ﺘﻘﺎﻝ ﺍﻓﮑﺎﺭ ﺑﻌﺪ ﺍ&= #65199; ﺩﺭ ﮐﻤﺎﻝ ﺑﻴﺸ&= #65176;ﺮ ﺁﻥ ﺍﻫﻤﻴﺖ ﺩﺍ&= #65197;ﺩ.ﺩﺭ ﮐﻤﺎﻟﺎﺕ ﺍﻟﻬ&#= 65264; ﻭﻫﻨﺮ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ'ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺗﻌ&= #65166;ﻃﻒ ﻣﺒﺎﺩﻟﻪ ﻋﻮﺍ&#= 65219;ﻒ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﺑ&= #65166;ﻳﺪ ﺑﺎﺷﺪ.ﮐﻪ ﺑﻴﻦ = ﺍﻓﺮﺍﺩ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺑﺎ ﭘﺎﺋﻴﻦ ﺗﺮ&= #65255;ﻴﺴﺖ. ﻣﮕﺮ ﺍﻳﻨﮑﻪ ﺭ&= #65203;ﻴﺪﻥ ﺑﺴﻄﺢ ﻋﻘﻞ ﺟﻤ&= #65228;ﻰ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ &= #65193;ﺭﺳﺖ ﺑﺎﺷﺪ. ﺍﺯ ﺁﻥ ﭘ= ;س ﺑﺎﻳﺪ ﺑﺴﻄﺢ ﻋ&= #65240;ﻞ ﻧﻴﺎﻣﺪﻩ ﻧﻮﻉ &= #65169;ﺸﺮﻯ' ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﺑ= ﺎﺯﮔﺸﺘﮕﺎﻥ ﺑﺨﻠﻖ ﻫﺴﺖ ﺭﺳ&= #65268;ﺪ.ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺍﻧ&#= 65176;ﻘﺎﻝ ﺍﻓﮑﺎﺭ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ'ﮐﻪ</s= pan> &#= 65187;ﮑﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﺁ&= #65267;ﻨﺪﮔﺎﻥ ﺍﺳﺖ ﺯﺑﺎﻥ ﻫﻨ&= #65198; ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;'ﭼﻪ ﺯﻳﺒﺎﺋﻰ ﻭ ﻳﺎ = ﺷﻌﺮﻯ'ﻭﻳﺎ ﺗﺮﺳﻴﻤﻰ ﻭﻳﺎ &= #65175;ﻮﺻﻴﻔﻰ ﻭﻏﻴﺮﻩ. ﻭ ﺍﻳﻦ= ﺗﻌﺎﻃﻒ ﻭ ﺍﻧﻔﻌﺎﻝ ﻋﻮ&= #65165;ﻃﻒ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﭙﺎﺋﻴﻦ ﺗﺮ'ﺩ&= #65197; ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘ&#= 65264; ﻭ ﺗﻨﺰﻳﻞ ﻫﻨﺮ&= #65263;'ﺍﺳﺘﺮﺩﺍﺩ ﺗﻌﺎﺩﻝ ﺭﻭﺣﻰ &= #65261; ﻓﮑﺮﻯ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﻭ ﺗﻨﻬﺎﮐﺎﺭ ﺁ&= #65197;ﻳﺎﺋﻴﺎﻥ اﺳﺖ. ﺑﻨﻈﺮ ﺗﻮ&= #65247;ﺴﺘﻮﻯ'ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﻗﺪﺭﺕ &= #65175;ﻌﺎﻃﻒ ﻭﻣﺒﺎﺩﻟﻪ ﺍﺣ&#= 65204;ﺎﺳﺎﺕ ﻭ ﻋﻮﺍﻃﻒ ﻳﮑﺪ&= #65267;ﮕﺮ ﺭﺍ ﺍﺯ ﺭﺍﻩﻫﻨ&= #65198; ﺑﺪﺍﺋی ﻮﻫﻤﭽ= 5256;ﺎﻥ ﻭﺣﺸﻰ ﻭﻣﻨﻌﺰ&#= 65245; ﺗﻨﻬﺎ ﻣﻴﺒﺮﺩ'&= #64400;ﻪ ﺣﻴﻮﺍﻧﺎﺕ ﻫﺴ&#= 65176;ﻨﺪ.ﻣﺎﻧﻨﺪ ﺯﺑﺎﻥ ﻭ ﺑﺴﻴﺎ&= #65197; ﺍﻣﻮﺭ ﺩﻳﮕﺮ'ﮐ&= #65258; ﻭﺳﻴﻠﻪ ﺍﺭﺗﺒ&#= 65166;ﻁ ﻣﻌنی ﺪﺍﺭ ﺑﻴ= 5254; ﺍﻧﺴﺎﻧﻬﺎ ﻫﺴ&#= 65174;. ﮐﻪﻭﺳﺎﺋﻞ ﻭﻋ&#= 65248;ﺎﺋﻢ ﺍﺭﺗﺒﺎﻁ'ﺍﮔﺮ &= #65251;ﻌﻨﻰ ﻧﺪﺍﺷﺘﻪﺑﺎﺷ= 5256;ﺪ'ﻋﻤﻠﺎ ﺍﺭﺗﺒﺎﻁ ﺍﻳﺠ&#= 65166;ﺩ ﻧﻤﻴﮑﻨﺪ</sp= an>.ﺳﺎ= ;ﻟﻚ ﺑﺎ ﻋﻠﻢ ﺑﺎﻳﻦ = ﺭﺍﺑﻄﻪ ﺍﺳﺖ'ﮐﻪ ﻋﺰﻟﺖ = ﺳﻠﻮﮐﻰ ﻣﻴﮑﻨﺪ.ﺑﺎﻣﻴ&#= 65194; ﺍﻳﻨﮑﻪ ﭘس ﺍﺯ &= #64400;ﻤﺎﻝ ﺍﻟﻬﻰ ﺟﺴﺘﻦ ﺑ&= #65192;ﻠﻖ ﺑﺎﺯ ﮔﺮﺩﺩ.ﻭ ﻣ= ﺒﺎﺩﻟﻪ ﻋﻮﺍﻃﻒ ﺍﻟﻬﻰ &= #65169;ﺎ ﺩﻳﮕﺮﺍﻥ' ﭼﻮﻥ = ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65194;. ﺷﺎﻳﺪ ﺑﮕﻮﺋﻴ&#= 65250;' ﮐﻪ ﮐﻠﻤﺎﺕ ﻭ ﺍ= ﻟﻔﺎﻅ ﻭﺳﻴﻠﻪ ﻣﺒﺎﺩ&#= 65247;ﻪ ﻓﮑﺮﻯ ﻭﻣﻌﻨﻰ &= #65165;ﺳﺖ.ﻭﻟﻰ ﻫﻨﺮ ﻭﺳﻴﻠﻪ ﻣ&= #65170;ﺎﺩﻟﻪ ﻋﺎﻃﻔﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻓﺮﻕ ﻫﻨﺮ ﻋﺎﻣﻴﺎﻧ&#= 65258;' ﺍﺣﺴﺎﺳﺎﺕ ﺍﺯ &= #65251;ﺤﻞ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺁ&= #65247;ﻮﺩﻩ ﺑﺸﺮﻯ ﺍﺳﺖ.ﻭﻟ&= #65264; ﻫﻨﺮ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ'ﻣﺒﺎﺩﻟﻪ ﺍﺣﺴﺎس ﺍﺯ ﻣﺤ&#= 65246; ﻋﻘﻞ ﺍﻟﻬﻰ ﺗﺮ = ﻭﺗﻤﺮﻳﻦ ﮐﺎﻓﻰ ﺩﺭ ﺍﺧﻠ&= #65166;ﻕ ﻭﺭﻓﺘﺎﺭ ﻧﻴﮑ&#= 65262;ﺗﺮ ﻣﻴﺒﺎﺷﺪ. ﻫﻨﺮ = ﺑﻤﻌﻨﻰ ﻋﺎﻣﻴﺎﻧﻪ ﺁﻥ &= #65255;ﻮﻉ ﻓﻌّﺎﻟﻴّﺖ ﺑA= 208;ﺮﻯ ﺍﺳﺖ.ﮐﻪ ﻋﻮﺍﻃ&= #65234; ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﺧ&= #65262;ﺩﺭﺍ'ﺑﺮﻭﺵ ﺷﻌﻮﺭﻯ ﻭ ﺍﺭﺍ&= #65193;ﻯ ﻫﻤﺮﺍﻩ ﺑﺮﺧﻰ &= #65227;ﻠﺎﺋﻢ ﻣﻮﺭﺩ ﺍﺗﻔﺎﻕ &= #65183;ﺎﻣﻌﻪ ﺑﮑﺎﺭ ﻣﻴﺒﺮﺩ. = <o:p></o:p> ﺷﺮﺡ ᥶= 7;ﺎﻝ ﺗﺮس ﺍﺯ ﻳﻚ ﺩﺭ&= #65255;ﺪﻩ ﺍﮔﺮ ﺗﺮس ﺻﻮﺭ&#= 65173; ﮔﺮﻓﺖ ﺧﻮﺩ ﻫﻨ&= #65198; ﺍﺳﺖ.ﺑﺸﺮﻁ ﺍﻳ&= #65256;ﮑﻪ ﻋﻮﺍﻃﻒ ﺭﺍﻭﻯ &= #64404;ﻮﻳﻨﺪﻩ ﺑﺸﻨﻮﻧﺪﻩﻃﻮ= 5197;ﻯ ﺑﺮﺳﺪ'ﮐﻪ ﺗﺼﻮ&= #65197; ﻭﺩﺭﻙ ﺁﻥ ﺩﺭﺷ&= #65256;ﻮﻧﺪﻩ ﺍﻳﺠﺎﺩ ﮔﺮﺩﺩ.&= #65255;ﻪ ﺍﻳﻨﮑﻪ ﺍﺯ ﻳﻚ = ﮔﻮﺷﻰ ﺑﺸﻨﻮﺩ ﻭ ﺍﺯ ﮔ= ﻮﺵ ﺩﻳﮕﺮ ﺑﻴﺮﻭﻥ &= #65169;ﺮﻭﺩ . ﻫﺮﺁﻧﭽﻪ ﺑﺘﻮ= ﺍﻧﺪ ﺣﻴﺎﺕ ﺑﺎﻃﻦ ﻣ&= #65166; ﺭﺍ ﺑﺪﻳﮕﺮﺍﻥ</= span> </spa= n>ﺑﺮﺳﺎﻧﺪ' ﺿA= 252;ﻦ ﻫﻨﺮ ﺍﺳﺖ ﭼﻪ ﻫ= ﻨﺮ ﻋﺎﻣﻴﺎﻧﻪ ﻭ ﭼ&= #65258; ﻫﻨﺮﺍﻭﻟﻴﺎﻯ &#= 65165;ﻟﻬﻰ.ﮐﻪ ﺻﺤﻨﻪ ﻫﺎﻯ ﻓﮑ&= #65198;ﻯ ﺍﺣﻮﺍﻝ ﻭ ﺍﺣﺴ&= #65166;ﺳﺎﺕ ﺟﺪﻳﺪﻯ ﺭﺍ ﺑﺪ&= #65267;ﮕﺮﺍﻥ ﻣﻨﺘﻘﻞ ﻳﺎ ﺍﻳ&= #65184;ﺎﺩ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﺭ&= #65239;ﺺ ﺳﻨّﺘﻰ ﺩﻳﻨﻰ &#= 65267;ﺎ ﻣﻠّﻰ ﻣﻠﻞ ﺿﻤ&#= 65254; ﻫﻨﺮ ﻫﺴﺘﻨﺪ.ﺯ&= #65267;ﺮﺍ ﻓﺎﺻﻠﻪ ﻭ ﺗﻔﺎ&= #65261;ﺕ ﻋﺎﻃﻔﻰ ﺩﺭ ﺗﻔ&= #64401;ّﺮ ﺭﺍ ﺑﻴﻦ ﺍﻓﺮﺍ&= #65193; ﮐﻢ ﻣﻴﮑﻨﺪ. ﺍﺗ= ﺤﺎﺩ ﺑﻬﺘﺮﻯ ﺍﻳﺠﺎ&#= 65193; ﻣﻴﻨﻤﺎﻳﺪ.ﻭﻟ&#= 65196;ﺍ ﺩﺭﻭﻳﺸﺎﻥ ﻗﺒ&#= 65246; ﺍﺯ ﻫﺮﻣﺒﺎﺩﻟ&#= 65258; ﻓﮑﺮﻯ ﺑﻴﻦ ﺧﻮ&= #65193;'ﺑﺎ ﺭﻗﺺ ﻭ ﺳﻤﺎﻉ ﻳ= ﮑﻨﻮﺍﺧﺘﻰ ﻗﺮﻳﺐ ﺑﻬﻢ ﭘﻴ&= #65194;ﺍ ﻣﻴﮑﻨﻨﺪ'ﮐﻪ ﺯ&= #65261;ﺩﺗﺮ ﻣﺒﺎﺩﻟﻪ ﺍﻓﮑ&#= 65166;ﺭ ﻭﻋﻘﺎﻳﺪ ﻭﻧﻈ&#= 65198;ﻳّﺎﺕ ﺩﺳﺖ ﺑﺪﻫﺪ. ﻣﺎ= ﻋﻤﻠﺎ ﻭﻗﺘﻰ ﺩﺭ ﻳﻚ ﺃ= ثرﻫﻨﺮﻯ'ﺗﻮﺻA= 268;ﻪ ﻭ ﺩﺭﻳﺎﻓﺖ ﺍﺣ&= #65204;ﺎس ﻣﻴﮑﻨﻴﻢ'ﺍﻳﻦ &= #65165;ﺣﺴﺎس ﺭﺍ ﺩﺍﺭﻳﻢ'ﮐﻪ = ﺑﺎﻫﻨﺮﻣﻨﺪ ﺁﻥ ﺍثرﻫﻨﺮﻯ'= 5165;ﺭﺗﺒﺎﻁ ﻏﻴﺮ ﻣﺴﺘﻘ= ;ﻴﻢ ﭘﻴﺪﺍ ﮐﺮﺩﻩﺍ&#= 65267;ﻢ.ﭘس ﺩﺭﻳﺎﻓﺖ ﻣﻘﺼ&#= 65262;ﺩ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﻭ ﻳﺎ ﻧﻮﻳﺴﻨﺪﮔ&#= 65166;ﻥ ﺁثاﺭ ﺍﺣﺴﺎﺳA= 264; ﻭﻋﺎﻃﻔﻰ ﭼﻮﻥ &= #65255;ﺎﻇﺮﺍﻥ ﺍﻣﻮﺭﺳﻤﺒﻮﻟ= 5268;ﻚ ﺩﺭﻫﻨﺮ ﻧﻤﺎﺋ&#= 65264;ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ' ﺩﺭ ﮐﺎﺭ= ﺧﻮﺩ ﺑﻬﺘﺮ ﺻﻮﺭﺕ ﻣ&= #65268;ﮕﻴﺮﺩ. ﻟﺬﺍ ﻫﺮﮐس ﮐﻪ &= #65169;ﺎ ﻳﻚ ﮐﺎﺭﻫﻨﺮﻯ &= #65197;ﻭﺑﺮﻭ ﺷﻮﺩ' ﮐﻪ ﺍﺣﺴﺎ= س ﺍﺗّﺤﺎﺩ ﻭ ﻫﻢ &= #65165;ﺣﺴﺎﺳﻰ ﺑﺎ ﻫﻨﺮﻣﻨﺪ ﺁ&= #65253; ﮐﻨﺪ' ﻋﻤﻠﺎ ﺑﺎ= ﻳﻚ ﮐﺎﺭ ﻫﻨﺮﻯ ﺭﻭ&= #65169;ﺮﻭ ﺷﺪﻩﺍﻳﻢ.ﮐﻪ ﺗ&= #65256;ﻬﺎ ﺑﺎ ﻳﻚ ﮐﺎﺭ ﺻﻨ= ﻌﺘﻰ ﺭﻭﺑﺮﻭ ﻧﻴﺴﺘ&#= 65250;. ﮐﻪ ﺑﺎﻳﺪ ﺩﻳﺪ = ﺗﻤﺎﻡ ﻋﻘﻞ ﻭ ﺍﺣﻮﺍﻝ = ﺗﻤﺎﺷﺎﺋﻰ ﭼﻴﺴﺖ.ﮐﻪ ﻣﺸﺘ&= #65198;ﻯ ﭼﻨﺎﻥ ﺃثرﻯ ﻫ= 5256;ﺮﻯ ﻣﻴﺒﺎﺷﺪ' ﮐﻪ ﺍ= ﺣﺴﺎس ﺑﺴﻴﺎﺭ ﺍﺯ ﺁﻥ = ﻧﺪﺍﺭﻧﺪ. ﮐﺎﺭ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺩﺭ ﻣﻴﺎﻥ ﻋﻘﺎ&= #65267;ﺪ ﻭﻧﻈﺮﻳّﺎﺕ ﻣ= 5176;ﺎﻓﻴﺰﻳﻚ ﺧﻮﺩ'ﻣﻴﺘﻮﺍﻧ&#= 65194; ﻣﺸﺘﺮﻯ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺍﺯ ﺷﻨﻮﻧﺪﮔﺎ&#= 65253; ﭘﻴﺪﺍ ﮐﻨﻨﺪ.ﮐ&= #65258; ﺑﻨﺴﺒﺖ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺑﺨﻮﺍﻫﻨﺪ'ﺧﻮ&#= 65193; ﻧﻴﺰ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰﮐﻨﻨﺪ. ﺑﻨﻈﺮ ﺗﻮﻟﺴﺘ&#= 65262;ﻯ ﺻﺪﻕ ﻭ ﺍﺭﺯﺵ ﻭ= ﻭﺍﻗﻌﻴّﺖ ﻫﻨﺮ'ﺑﺴﺘﻪ بد= 5197;ﺟﻪ ﺍﻧﺘﺸﺎﺭ ﻭ ﻗﺒ&= #65262;ﻝ ﺑﻴﺸﺘﺮﻯ ﺍﺯ ﺍ&= #65235;ﺮﺍﺩ ﺟﺎﻣﻌﻪ ﺍﺳﺖ.ﮔ&= #65198;ﭼﻪ ﻣﻀﻤﻮﻥ ﮐﺎﺭ ﻫ&= #65256;ﺮﻯ ﻭ ﺍﺭﺯﺵ ﻋﺎﻃﻔ&= #65264; ﻣﻮﺭﺩ ﺍﻧﺘﻘﺎ&#= 65245; ﻫﺮﭼﻪ ﺑﺎﺷﺪ. ﺑ= ﺎﻳﺪ ﮔﻔﺖ ﻳﻚ ﺩﺭﺟﻪ = ﻭ ﻧﺴﺒﺖ ﺍﻧﺘﺸﺎ&#= 65197; ﻳﻚ ﺗﻮﺟّﻪ ﺑﺎ&#= 65197;ﺯﺵ ﻫﻨﺮﻯ ﺑﻌﻮﺍﻣ&#= 65248;ﻰ ﻣﺮﺗﺒﻂ ﺍﺳﺖ.ﻣ&= #65166;ﻧﻨﺪ ﺍﺻﺎﻟﺖ ﻓﺮﺩﻯ &= #65259;ﻨﺮﻣﻨﺪ ﺩﺭ ﻋﻮﺍﻃﻔﻰ'ﮐ&= #65258; ﺗﻌﺒﻴﺮﻫﻨﺮﻯ' &= #65153;ﻥ کرﺩﻩ ﺍﺳﺖ. ﻭ ﻧ&= #65268;ﺰ ﺩﺭﺟﻪ ﻭﺿﻮﺡ ﻭ = ﺑﻴﺎﻥ ﺍﻳﻦ ﻋﻮﺍﻃﻒ.ﭼ&= #65262;ﻥ ﺁﻣﻮﺧﺘﻦ ﻫﻨﺮ&#= 65263; ﻏﻴﺮ ﺍﺯ ﺁﻣﻮﺯ&= #65205; ﺩﺍﺩﻥ ﺍﺳﺖ. ﺣﺘ= ﻰ ﺩﺭ ﺍﺣﻮﺍﻝ ﺍﻟ&= #65260;ﻰ ﺩﺭﻳﺎﻓﺖ ﺁﻥ ﻋ&= #65262;ﺍﻃﻒ ﻣﻠﮑﻮﺗﻰ'ﮐﻪ ﻣ&= #65198;ﺣﻠﻪ ﺍﺳﺖ.ﻭ ﻗﺪﺭﺕ ﺍ= ﻧﺘﻘﺎﻝ ﺁﻥ ﺍﻟﻬﺎﻣﺎﺕ &= #65247;ﺪﻧّﻰ ﺑﺪﻳﮕﺮﺍﻥ ﻭﻳ&#= 65166; ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ'&= #65259;ﻨﺮ ﺩﻳﮕﺮﻯ ﺍﺳﺖ.ﻋ&= #65166;ﻣﻞ ﺍﺧﻠﺎﻕ ﻭ ﻧﻴّ&#= 65174; ﻫﻨﺮﻣﻨﺪ'ﺑﺴﺘ&#= 65258; ﺑﺪﺭﺟﻪ ﺗﻌﺒﻴ&#= 65198; ﺍﻳﻦ ﻋﻮﺍﻃﻒ ﺍ&= #65203;ﺖ.ﮔﺎﻫﻰ ﺩﺭﺑﻴﺎﻥ ﺍﺣﺴ&#= 65166;س 'ﻧﻤﻴﺘﻮﺍﻥ ﺑﺤ&= #1615;ﺴﻦ ﻧﻴّﺖ ﮔﻮﻳﻨﺪ= 5257; ﺭﺳﻴﺪ. ﮐﻪ باﻟ&#= 65228;ﮑس ﮐﻪ ﻓﺮﻳﺐ ﺧﻮﺭ&= #65193;ﻥ ﺗﺒﻠﻴﻐﺎﺗﻰ ﺧ&#= 65262;ﺍﻫﺪ ﺑﻮﺩ. ﺗﻮﻟﺴﺘﻮ&= #65263; ﻣﺘﻮﺟّﻪ ﻣﻴﺸ= 5262;ﺩ'ﮐﻪ ﺗﺄثیر ﮐﺎﺭ ﻫA= 256;ﺮﻯ ﺩﺭ ﺍﻓﺮﺍﺩ ﻣﺨ&= #65176;ﻠﻒ ﺃثرﺍﺕ ﻣﺘﻔﺎA= 261;ﺕ ﺩﺍﺭﺩ.ﺑﺮﺧﻰ= ; ﮐﺎﺭﻯ ﺭﺍ ﭘﺮ ﺣﻤﺎﺳﻪ = ﻭ ﺑﺮﺧﻰ ﺩﺭ ﺁﻥ ﻋ= ﻨﺎﺻﺮ ﻭﺟﺪﺍﻧﻰ ﻭ ﻋﺎ&= #65219;ﻔﻰ ﻧﻤﻰ ﻳﺎﺑﻨﺪ.ﺗ&= #65166; ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﻭ ﻋﻘﻴﺪﻩﻫﺎ' ﻭ= ﺍﺻﻮﻝ ﻭ ﻣﺒﺎﺩﻯ ﻭﭘﺮ&= #65255;ﺴﻴﭗﻫﺎﻯ ﺷﺨﺺ ﺁﻧﻬﺎ ﭼﮕ&= #65262;ﻧﻪ ﺑﺎﺷﺪ. ﻭﺣﺘﻰ ﻭ= ﻗﺘﻰ ﺃثرﻯ ﺗﺤﺮﻳﻚ = 5227;ﻮﺍﻃﻒ ﮐﺮﺩ' ﻧﻤﻰﺩﺍﻧ&= #65268;ﻢ ﻫﻨﺮﻣﻨﺪ ﭼﮕﻮ&#= 65255;ﻪ ﺍﻳﻦ ﺍﺣﺴﺎﺳﺎ&#= 65173; ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺩ&= #65197;ﻙ ﻣﻴﮑﻨﺪ ﻭ ﺑﺮﺭ&= #65203;ﻰ ﺁثاﺭ ﻫﻨﺮﺧﻮA= 193; ﺭﺍ ﺩﺭ ﺩﻳﮕﺮﺍ&= #65253;'ﭼﮕﻮﻧﻪ ﺩﺭ ﺧﻮﺍﻫﺪ ﻳﺎ&= #65235;ﺖ. ﺗﺎ ﺑﺮﺭﺳﻰ ﺁث&#= 1575;ﺭ ﻫﻨﺮﻯ ﻳﻚ ﻫﻨﺮ = ﺑﺴﺘﮕﻰ ﺑﺘﺼﺎﺩﻑ ﻧﺪﺍ&#= 65207;ﺘﻪ ﺑﺎﺷﺪ.<o:p></o:p> ﺩﺭ ﺗﺠﺮ= ;ﺑﻪ ﻫﻨﺮﻯ ﺩﻳﺪﻩ ﺷ&= #65194;ﻩ'ﮐﻪ ﺗﻨﻬﺎ ﺗﻌﺒﻴﺮ&#= 65263; ﺍﺯ ﺍﻧﺘﻘﺎﻝ ﺩ&= #65197; ﻫﻨﺮﻣﻨﺪ ﻧﻴﺴ&#= 65174;.ﺑﻠﮑﻪ ﻭﺭﺯﻳﺪﮔﻰ ﺩﺭ &= #65175;ﺤﺮﻳﻚ' ﻫﻤﺎﻥ ﺍﻧﻔﻌﺎ&#= 65247;ﺎﺕ ﺩﺭﺩﻳﮕﺮﺍﻥ ﺍ&#= 65203;ﺖ. ﭘس ﺍﻳﻦ ﺍﻧﻔﻌ&#= 65166;ﻟﺎﺕ ﻭﺗﺒﺪﻳﻞ ﮐﻪ ﺑ&= #65166;ﻓﻌﺎﻝ ﻭ ﻣؤثّرﻫﺎ </spa= n>ﺷﺪﻩﺍﻧﺪ'ﻭʌ= 51;ﻮﺿﻮﻉ ﺍﻧﻔﻌﺎﻝ ﻭ ﺗﺤ&= #65198;ﻳﻚ ﺍﻧﻔﻌﺎﻝ ﺍﺣﻮ&#= 65165;ﻟﻰ'ﻭ ﻋﻘﺪﻩ ﻫﺎ ﺩﺭ ﺍ= ﻧﺴﺎﻧﻬﺎﻯ ﺩﻳﮕﺮ'ﮐﺎﺭ ﺭﻭ&= #65165;ﻥ ﮐﺎﻭﺍﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﮐﻪ ﻋﺮﻓﺎ ﻧﻴﺎ&= #65199; ﺑﺘﺤﺮﻳﻚ ﺍﻧﻔ&#= 65228;ﺎﻟﺎﺕ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ &= #65255;ﺪﺍﺭﻧﺪ ﺑﻠﮑﻪ ﺩﺭ ﻋﻤﻞ = ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ ﺗﺨﻠﻴﻪ &= #65261;ﺗﺤﻠﻴﻪ ﺗﻤﺎﻡ ﻣﺎﻫﻴّ= 5174; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65203;ﺎﻟﻚ ﺭﺍ'ﺍﺯ ﻃﺮﻳﻖ ﺗ= ﻤﺮﻳﻨﺎﺕ ﺗﻤﺮﮐﺰ ﻭ ﺣﻀﻮ&= #65197; ﺫﻫﻨﻰ ﺑﺼﻮﺭﺕ &= #65165;ﻟﻬﻰ </spa= n>ﭘﻴﺮ'ﻭﺗﻮﺳ¡= 7;ﻠﺎﺕ ﻋﺒﺎﺩﻯ ﻫﺮﭼﻪ &= #65169;ﻴﺸﺘﺮ'ﺗﻤﺎﻡ ﮔﺬﺷﺘﻪ ﭘﺮ ﻋﻘ&= #65194;ﻩ ﺭﺍ ﺗﺨﻠﻴﻪ می &#= 65256;ﻤﺎﻳﺪ. ﺣﺘﻰ ﺁﻥ ﻗﺴﻤﺘ&= #65260;ﺎﺋﻰ ﮐﻪ ﻇﺎﻫﺮﺍ ﻭ ﻋ= ﻘﺪﻩ ﻫﺎﻯ ﺧﻮﺩ ﺑﻮﺩ&= #65257; ﺍﺳﺖ. ﺯﻳﺮﺍ ﺻﻔ= ﺎﺕ ﺟﺪﻳﺪ ﺍﻟﻬﻰ'ﺑ&= #65184;ﺎﻯ ﺻﻔﺎﺕ ﺧﻮﺏ ﻭ ﺑ= ﺪ ﺑﺸﺮﻯ'ﺑﺎﻳﺪ ﺩ&= #65197; ﺳﺎﻟﻚ ﻗﺮﺍﺭ ﺩ&= #65165;ﺩ.ﺗﺎ ﻣﻨﺠﺮ ﺑﺸﺎﻳﺴ&#= 65176;ﮕﻰ ﺩﺭ ﺣﺪّ ﮐﻔﺎﻳ&#= 65174; ﺩﺭ ﺷﺮﻁ ﮐﺎﻓﻰ'= ﭘس ﺍﺯ ﺷﺮﻭﻁ ﻟﺎﺯ&= #65249; ﺩﺭﻧﻈﺮ ﺧﺪﺍﻭ&#= 65255;ﺪ ﻧﺸﻮﺩ. ﮐﻪ ﻣﻨﺠ= ﺮ ﺑﺎﻧﻘﻠﺎﺑﺎﺕ &#= 65251;ﺎﻫﻮﻯ ﺩﺭﮊﻧﺘﻴﻚ ﺭﻭ&#= 65187;ﻰ ﺳﺎﻟﻚ'ﺑﻮﺳﻴﻠ&#= 65258; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺼﻮﺭﺕ ﺷﻬﻮﺩ ﻫﺎﻯ ﻫﻔ&= #65176;ﮕﺎﻧﻪ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭ ﺩ= ﻳﮕﺮ ﺍﺣﻮﺍﻟﻰ ﻓﮑﺮ&#= 65263; ﻭ ﺭؤﻳﺎﺋﻰ ﺳﺎ&#= 65247;ﮑﺎﻥ ﻣﻴﺸﻮﺩ.ﭘس ﺍﻳ&#= 65184;ﺎﺩ ﺍﻓﻌﺎﻝ ﺟﺪﻳﺪ &= #65193;ﺭ ﺳﺎﻟﻚ ﻣﻴﺸﻮﺩ.&= #65261;ﻧﻪ ﺗﻘﻮﻳﺖ ﺍﻧﻔﻌ&#= 65166;ﻟﺎﺕ ﻋﺎﺩﺍﺕ ﻭ ﺻﻔﺎ&= #65173; ﻭﺳﺎﻳﺒﺮﻧﻴﺘ= 5268;ﮑﻬﺎﻯ ﻗﺒﻠﻰ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ'ﺳﺎﻟﻚ ﮐﺎﺭﻯ ﮐﻪ ﻫﺮ<s= pan dir=3DLTR> </spa= n>ﻣﻌﻠّﻢ ﻣﻴᤨ= 1;ﻨﺪ'ﻭﻇﺎﻫﺮﺍ ﺧﻮﺏ'ﻭ ﺣﺘﻰ ﻫﺮ= ﺁﺧﻮﻧﺪﻯ ﻗﺸﺮﻯ ﻣﺬﻫﺒﻰ &= #65251;ﻴﮑﻨﺪ'ﮐﻪ ﺣﺘﻰ ﺩﺭ ﻇﺎﻫﺮ = ﻧﻴﺰ ﺑﺪ ﻭﺷﺮﻙ ﻣﻴﺒ&= #65166;ﺷﺪ' ﮐﺎﻓﻰ ﻧﻴﺴﺖ.ﮐ&= #65258; ﻫﻨﺮﻣﻨﺪ ﺧﻮﺩ &= #65203;ﺮﺷﺎﺭ ﺍﺯ ﻋﺎﻃﻔﻪ ﻣﻴ&= #65170;ﺎﺷﺪ.ﺯﻳﺮﺍ ﻫﻨﺮ ﺗﻨﻬﺎ ﻋﺎ&= #65219;ﻔﻪ ﻭ ﺍﻧﻔﻌﺎﻝ ﻧﻴ&= #65204;ﺖ'ﺑﻠﮑﻪ ﻣﻬﺎﺭﺕ ﺻﻨﻌﺘ&#= 65264; ﻭ ﻓﻌﺎﻟﻴﺖ ﻫﻢ = ﻫﺴﺖ.ﻭﻟﻰ ﺍﻟﺒﺘﻪ ﺩﺭ ﺳﻄ&= #65186; ﻋﻘﻞ ﻭ ﻫﺪﻑ ﻫﻨ= ﺮﻣﻨﺪ'ﮐﻪ ﻫﻤﻴﻦ ﮐﺎﺭ &#= 65197;ﺍ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65268;ﺎﮔﺮ ﺗﺎﺑﻠﻮﺳﺎﺯ ﺑ&#= 65166;ﺷﻨﺪﻣﻴﮑﻨﻨʋ= 94;.ﮔﻮﺋﻰ ﺑﺎ ﺍﻓﺴﺎﻧﻪ ﺳ&= #65198;ﺍﺋﻰ ﺗﺤﺮﻳﻚ ﻭ ﻫﺮ ﮐ= ﺎﺭ ﺩﻳﮕﺮﻯ ﺭﺍ ﻫﻨ&= #65198;ﻣﻨﺪﺍﻧﻪ ﺍﺭﺍﺋﻪ ﻣﻴﺪﻫ&#= 65256;ﺪ ﮐﻪ ﺑﺎﻋث ﺍﻧﻔ&#= 65228;ﺎﻝ ﻭﺗﺤﺮﻳﻚ ﻣثب= 78; ﺍﻧﻔﻌﺎﻟﺎﺕ ﺷﻨﻮﻧﺪﮔﺎﻥ ﻭ &= #65255;ﺎﻇﺮﺍﻥ ﻣﻴﺸﻮﻧﺪ.ﮔﺮﭼ&#= 65258; ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65255;ﻴﺰ ﻓﻌﻠﺎ ﻧﭙﺮﺩﺍ&#= 65199;ﻧﺪ.ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﻧﺼ&= #65268;ﺤﺖ ﻭ ﺳﺎﺑﻘﻪ ﺫﻫﻨ&= #65264; ﺩﺍﺩﻥ ﺩﻳﮕﺮﺍ&#= 65253; ﺍﺳﺖ.ﻭ ﻫﻤﭽﻨﺎ&= #65253;(ﻧُﺼﺢ ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴ&#= 65246;) ﻳﻌﻨﻰ ﻫﺪﺍﻳﺖ &= #65203;ﻠﻮﮐﻰ ﺑﻤﺴﺘﻌﺪﺍﻥ ﺍ&#= 65203;ﺮاء ﻭﻣﻌﺮﺍﺝ ﺭﻓﺘ&#= 65254; ﻋﻘﻠﻰ ﻭ ﺭﻭﺍﻧ&= #65264;ﻭ ﺭﻭﺣﻰ'ﮐﻪ ﻫﺮﻳ&= #65242; ﺑﻌﺮﺵ ﺑﺮﺗﺮﻳ&#= 65254; ﺷﻬﻮﺩ ﺧﻮﺩ ﻣﻴ&= #65198;ﺳﻨﺪ.ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﻣﺴﻴ&#= 65188;ﻰ ﺗﺎ ﻋﺮﺵ ﺭﻭﺡ ا&= #1604;قُدُس ﻭ ﮐﺎﻣﻠﺎﻥ ﻣﺤ&= #65252;ﺪﻯ ﺗﺎ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253;' ﻭﮐﺎﻣﻠﺎﻥ ﻣﻬ&#= 65194;ﻭﻯ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯﺁﻳﻨﺪﻩ' ﺍﺯ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﺑﺒﻌﺪ'ﺑﻨﻮﺭ ﺭ&= #65187;ﻤﺎﻥﻮﻋﺮﺵﺭA= 167;ّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﻤﻴﺮﺳﺪ.ﮐﻪﺣﺘ&#= 65264; ﻧﺎﻣﻰ ﺍﺯ ﺍﻭ ﻧ= ﻤﻰ ﺩﺍﻧﻴﻢ.ﮐﻪ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ ﺧﻮﺍﻫ&#= 65194; ﮔﻔﺖ. ﻫﻤﺎﻥ ﻃﻮ= ﺭ ﮐﻪ ﻣﺤﻤﺪ ﺑﺎﺭ = ﺍﻭﻝ ﻧﺎﻡ ﺭﺣﻤﺎﻥ ﺭ&= #65165; ﮔﻔﺖ.ﻭﻣﺴﻴﺢ ﻧ&= #65166;ﻡ ﺭﻭﺡ القُدُس = ﺟﺒﺮﺋﻴﻞ ﺭﺍ ﺍﻋﻠﺎﻡ ﮐﺮ&= #65193;. ﻭﺯﺭﺩﺷﺖ ﻧﺎﻡ &= #65165;ﻳﻠﻴﺎ ﻭ ﺍﻳﻠﻰ ﺭﺍ ﮔﻔ= ﺖ.ﮐﻪ ﻫﻤﺎﻥ ﻋﻠﻰّ ﺩ&#= 65197; ﻃﺮﻳﻘﺖ ʌ= 03;ﻠﻮﮐﻰ ﻣﺤﻤﺪﻯ'ﻭﻧﻪ ﻋ&= #65248;ﻰّ ﭘس ﺍﺯ ﻭﻓﺎﺕ.ﺩ&= #65197; ﺣﺎﻟﻴﮑﻪ ﺍﻳﻦ &= #65255;ﺎﻡ ﺍﻟﻬﻰ ﻋﻠﻰّ ﺑ&#= 65262;ﺩ'ﻭﻧﺎﻡ ﺍﺻﻠﻰ ﺍﻭ ﺑﻘﻮ&= #65245; ﺧﻮﺩﺵ' ﻣﺎﺩﺭﺵ = ﺍﻭﺭﺍ ﺣﻴﺪﺭﻩ ﺻﺪﺍ ﻣ&= #65268;ﺰﺩ.ﮐﻪ ﻫﺮﮐﺎﻣﻞ ﺍﻟﻬ&#= 65264; ﻧﺎﻣﻰ ﺍﻟﻬﻰ ﺟ&= #65194;ﻳﺪﻯ ﺩﺍﺭﺩ.ﺯﻳﺮﺍ ﺍ&= #65199; ﭘﺮﺩﻩ ﻣﺮﮒ ﻗﺒ&= #65246; ﺍﺯ ﻣﺮﮒ ﮔﺬﺷﺘ&= #65258; ﺍﺳﺖ.<o:p></o:p> ﺭﻭﺩﺍﻥ= ﻓﺮﺍﻧﺴﻮﻯ ﻣﻴﮕﻮﻳﺪ' ﻫﻨﺮ = ﻋﺎﻃﻔﻪ ﺍﺳﺖ'ﻭﻟﻰ ﺑﺪﻭ&= #65253; ﻋﻠﻢ ﻭ ﺁﮔﺎﻫﻰ<= /span> </spa= n>ﺍﺯ ﺍﻣﻮﺭ ﻓA= 268;ﺰﻳﮑﻰ'ﭼﻮﻥ ﺟﺴﻢ ﻭ ﺭﻧﮓ ﻭ ﻣ= ;ﻬﺎﺭﺗﻬﺎﻯ ﺩﺳﺘﻰ. ﭘس ﺍﻳﻨ&= #64405;ﻮﻧﻪ ﻋﻮﺍﻃﻒ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺭﺍ ﺩﺳﺖ ﺑﺴﺘﻪ = ﻭﻣﺘﻬﻢ ﻣﻴﻨﻤﺎﻳﺪ' ﮐﻪ = ﭘﺴﻨﺪﻳﺪﻩ.ﺑﺪ&#= 65261;ﻥ ﺍﻳﻦ ﻣﺸﺨّﺼﺎ= 5173; ﻣﺎﺩﻯ ﻣﺴﻤﻮﻋ&#= 65166;ﺕ ﻭﻣﺸﻬﻮﺩﺍﺕ ﺧ&#= 65262;ﺩ' ﻧﻤﻴﺘﻮﺍﻧﺪ ﺗ&#= 65212;ﻮﺭﻯ ﺩﺭ ﺫﻫﻦ ﺍﺯ ﮔﻔ= ﺘﻪ ﻫﺎ ﮐﻨﺪ. ﭘس ﻧﻔ= ﻬﻤﻴﺪﻩ'ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﺨﻮﺍ&= #65259;ﺪ ﺑﻌﻤﻖ ﺷﻬﻮﺩ ﻭ = ﺍﺣﺴﺎس ﻣﺴؤﻟﻴّﺖ ﺍﻧA= 184;ﺎﻡ ﻓﻬﻤﻴﺪﻩ ﻫﺎ ﺑ&= #65256;ﻤﺎﻳﺪ. ﻟﺬﺍ ﺍﻳﻦ ﮔﻔﺘ&= #65258; ﻗﺪﻣﺎ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ'ﮐﻪ ﺑﻴﺎﻥ ﻫﻨﺮﻯ ﺍ&= #65199; ﻋﻮﺍﻃﻒ'ﻭﻟﻰ ﻫ&= #65252;ﺮﺍﻩ ﻣﺸﺨّﺼﺎﺕ ﻣﺎ= 5193;ﻯ'ﭼﻮﻥ ﺭﻧﮓ ﺩﺭ ﺗﺎﺑﻠ&= #65262; ﻭ ﻳﺎ ﻧﺴﺒﺘﻬﺎ&= #65263; ﺩﻳﮕﺮ'ﺩﺭ ﺣﺠﻢ = ﻭ ﺩﻳﮕﺮ ﻫﻨﺮﻫﺎ &= #65153;ﻧﮕﺎﻩ ﮐﺎﺭ ﻫﻨﺮﻣﻨﺪ &= #65251;ﻬﺎﺭﺕ ﺗﮑﻨﻴﮑﻰ ﻭ ﺻﻨ&= #65228;ﺘﻰ ﻣﻴﺒﺎﺷﺪ. ﻋﻮﺍ&= #65251;ﻞ ﻣؤثّر ﻭﺩﺭﻙ ʌ= 59;ﻨﺮ ﻫﻨﺮﻣﻨﺪﺍﻥ' ﻭ = ﻧﻴﺮﻭﻯ ﻋﺎﻃﻔﻪ ﺧﻮﺩ ﻫ&= #65256;ﺮﻣﻨﺪ'ﮐﻪ ﮐﺎﻣﻠﺎ ﺑﺴﺘﮕ&#= 65264; ﺑﭙﺎﮐﻰ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﻭ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻏ= ;ﺮﺿﻬﺎ ﻭﻧﻴّﺖ ﺍﻭ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﺩﻳﮕﺮ ﻋﺎﻣﻞ ﻗ&= #65194;ﺭﺕ ﺑﻴﺎﻥ ﻭ ﻫﻨﺮ ﮐ= ﻠﺎﻣﻰ ﻫﻨﺮﻣﻨﺪ'ﻳﺎ ﺗ&= #65198;ﺳﻴﻤﻰ ﻭ ﺑﻴﺎﻧﻰ ﻫﻨﺮ&= #65251;ﻨﺪ ﺍﺳﺖ. ﻣﺎﻧﻨﺪ ﮐ= ﺎﺭ ﻧُﺖ ﻧﻮﻳﺴﻰ ﻣ&#= 65262;ﺳﻴﻘﻰ ﺩﺍﺩﻥ'ﻳﺎ ﺷﻌﺮ = ﮔﻮﺋﻰ ﺷﺎﻋﺮ'ﻳﺎ ﺟﻨﺒ&= #65258; ﻫﺎﻯ ﻣﺘﻌﺪﺩ ﻗ&= #65166;ﺑﻞ ﺗﻮﺟّﻪ'ﺩﺭ ﻳﻚ &= #65175;ﺎﺑﻠﻮﻯ ﻧﻘّﺎﺷﻰ. ﮐﻪ ﻫ&= #65198;ﭼﻪ ﮐﻮﺩﮐﺎﻧﻪ ﺗﺮ &= #65261; ﺟﺎﻫﻠﺎﻧﻪ ﺗﺮ &= #65169;ﺎﺷﺪ' ﻫﻤﺎﻥ ﺗﺎﺑﻠﻮ&#= 65259;ﺎﻯ ﮐﻮﺑﻴﺴﻢ ﻭ ﺷﻠ&= #65262;ﻍ ﻭ ﺑﺪﻭﻥ ﺳﻮﮊﻩ = ﺭﺍ ﻣﻴﺴﺎﺯﻧﺪ.ﮐﻪ &= #65191;ﻮﺩ ﺗﻤﺎﺷﺎﭼﻰ ﻳﺎ &= #65207;ﻨﻮﻧﺪﻩ ﻗﻄﻌﻪ ﻭ ﺃثر ﻫ&#= 65256;ﺮﻯ'ﺩﺭ ﺫﻫﻦ ﺧﻮﺩﺵ ﺑﺎ&= #65267;ﺪ ﺳﻮﮊﻩﺍﻯ ﭘﻴﺪ&#= 65165; ﮐﻨﺪ' ﮐﻪ ﺍﻭﺭﺍ= ﻭﺍﮔﺬﺍﺭ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﺧﻮﺩ ﮐﺮﺩﻩ ﺍﺳ&= #65174;.ﮐﻪ ﺟﻨﺒﻪ ﺗﺤﺮﻳﻚ &= #65227;ﻮﺍﻃﻒ ﺩﺍﺭﺩ.ﻭﻟﻰ ﺟﻨ&= #65170;ﻪ ﺗﻌﻠﻴﻤﻰ ﻭﻫﺪ&#= 65165;ﻳﺖ ﻧﺪﺍﺭﺩ.عاﻣﻞ = 5193;ﻳﮕﺮ ﺩﺭﺟﻪ ﺳﺎﻳﺒﺮ&#= 65255;ﻴﺘﻴﻚ ﺷﺪﻥ ﺍﻳﻦ ﻫﻨﺮ = ﺑﻴﺎﻧﻰ ﺍﺳﺖ. ﮐﻪ ﺩﺭ ﺁﻏ= ;ﺎﺯ ﺁثاﺭﻯ ﮐﻮﺩﮐA= 166;ﻧﻪ ﻭ ﺑﺘﺪﺭﻳﺞ ﭘﺮ = ﻣﺤﺘﻮﺍ ﻣﻴﺸﻮﺩ.ﻭ ﻳﺎ ﺯ= ﻣﺎﻥ ﺗﻮﻟﻴﺪ ﺃثرﻫA= 256;ﺮﻯ ﻃﻮﻟﺎﻧﻰ' ﭼﻮﻥ = ﺩﺭ ﺳﺎﺑﻖ ﻣﺸﻬﻮﺩ &= #65169;ﺎﺷﺪ. ﻭﻣﻬﺎﺭﺕ ﺻﻨﻌ&#= 65176;ﻰ ﻭ ﺗﮑﻨﻴﮑﻰ ﺧﻮ&= #65193;ﺭﺍ ﻣﻠﮑﻪ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ'ﮐﻪ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﻣﻴﮕﻮﺋﻴﻢ.ﻋﺎ&#= 65251;ﻞ ﺩﻳﮕﺮ ﻫﺪﻑ ﻭ ﻧ= ﻴّﺖ ﻫﻨﺮﻣﻨﺪ'ﮐﻪ ﭼ&= #65258; ﺗﻌﺎﻟﻰ ﺑﻨﺎﻇ&#= 65198; ﻭﺷﻨﻮﻧﺪﻩ ﺧﻮ&#= 65193; ﻣﻴﺨﻮﺍﻫﺪ ﺑﺪ&#= 65259;ﺪ.ﻭ ﭼﻪ ﺻﺪﺍﻗﺘﻰ ﻭ = ﺍﻣﺎﻧﺘﻰ ﺩﺭ ﮐﺎﺭ ﺧﻮﺩ ﺩ= ﺍﺭﺩ . ﻋﺎﻣﻞ ﻣﻬﻢ ﺩﻳ= ;ﮕﺮﻯ'ﮐﺎﺭﺑﺮﺩ ﺗﺪﺭّﺝ ﻭﭼﻨﺪ &#= 65251;ﺮﺣﻠﻪﺍﻯ ﮐﺮﺩﻥ'ﺍﻧﺘﻘﺎ&#= 65245; ﻫﻨﺮﻯ ﺧﻮﺩ ﺑﺪ&= #65267;ﮕﺮﺍﻥ ﻣﻴﺒﺎﺷﺪ. ﺑﺨﺼ&= #65262;ﺹ ﺩﺭ ﻫﻨﺮ ﻫﺪﺍﻳ&= #65174; ﺩﻳﮕﺮﺍﻥ'ﭼﻮﻥ &= #65259;ﻨﺮ ﻣﻌﻠّﻢ ﻇﺮﻑ ﻳ&#= 64401;ﺴﺎﻝ ﺗﻌﻠﻴﻤﻰ ﺧﻮﺩ'&= #64400;ﻪ ﺑﺘﺪﺭﻳﺞ ﺩﺭﻙ &= #65193;ﻳﮕﺮﺍﻥ ﺭﺍ ﺑﺎﻟﺎ ﻣﻴﺒ&= #65198;ﺩ'ﮐﻪ ﻗﺪﺭﺕ ﺗﺼﻮﺭ ﺁ&= #65255;ﺎﻥ ﺭﺍ ﺑﺎﻟﺎ ﺑﺒﺮ&= #65193;.ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;' ﺭﺍﻩ ﻣﺨﺼﻮﺹ ﺧ&= #65262;ﺩ ﺭﺍ ﺩﺭ ﻫﺪﺍﻳﺖ = ﺳﺎﻟﮑﺎﻥ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻫﻤ&= #65166;ﻥ ﺗﺨﻠﻴﻪ ﺫﻫﻦ ﻭ = ﺭﻭﺍﻥ'ﺑﺠﺎﻯ ﭘﺮ ﮐﺮﺩﻥ ﺭﻭﺍ&= #65253; ﻋﻘﺪﻩ ﺩﺍﺭ ﻭ ﺁ= ﻟﻮﺩﻩ ﻣﻴﺒﺎﺷﺪ. ﭘس ﻫ&= #65256;ﺮ ﻭﺍﻗﻌﻰ ﺭﺍ ﻧﺰ&= #65193; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻣﻴﺪﺍﻧﻴﻢ ﮐﻪ &= #65251;ﻘﺎﻡ ﺭﻭﺣﻰ ﺳﺎﻟﮑﺎ&#= 65253; ﺧﻮﺩ ﺭﺍ ﺑﻤﺎﻫ&= #65268;ّﺖ ﺍﻟﻬﻰ ﻭﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻣﻴﺒﺮﻧ&#= 65194;.ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263; </spa= n>ﻏﻴﺮ ﺍﻟﻬﻰ A= 255;ﻤﻰ ﮐﻨﺪ.ﮔﺮﭼﻪ ﻟﺤ&= #65224;ﺎﺗﻰ ﺷﺎﺩﻯ ﻭ ﺗﻌﺠّ&#= 65168; ﺩﺭ ﺷﻨﻮﻧﺪﻩ ﻳ&= #65166; ﺧﻮﺍﻧﻨﺪﻩ ﻭﻳ&#= 65166; ﻧﺎﻇﺮ ﺃثر ﺧﻮ= 5193; ﺑﻨﻤﺎﻳﺪ.ﮐﻪ ﻳ&= #65166; ﺍﺗﻠﺎﻑ ﻋﻤﺮ ﺍ&= #65203;ﺖ'ﻭ ﻳﺎ ﻣﺰﻳﺪ ﺷﺮﻙ = ﺍﻟﻬﻰ ﻭﺩﻳﻨﻰ'ﻭﻣﺰﻳ&#= 65194; ﻓﺴﺎﺩ ﺭﻭﺍﻧﻰ &= #65261; ﺍﺧﻠﺎﻗﻰ. ﻣﺎﻧ&= #65256;ﺪ ﺗﺎﺑﻠﻮﻯ ﺑﺴﻴ&#= 65166;ﺭ ﻫﻨﺮﻣﻨﺪﺍﻧﻪ &#= 65199;ﻥ ﻋﺮﻳﺎﻥ'ﮐﻪ ﺑﺎ&= #65227;ث ﺗﺤﺮﻳﻚ ﺷﻬﻮﺍ&#= 65255;ﻰ ﻧﺎﻇﺮ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﺧﻮﺩ ﺑﺤﻴﻮﺍﻧ&#= 65268;ّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65193;ﻥ ﺑﻴﺸﺘﺮ ﺗﻤﺎﺷ&#= 65166;ﮔﺮ ﺍﺳﺖ. ﻫﻨﺮﻣﻨﺪ = ﺩﺭ ﺑﻴﺎﻥ ﻭ ﺍﺭﺍﺋ&= #65258; ﻫﻨﺮﺑﺨﺼﻮﺹ ﺩ&#= 65197; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﭘﺎﮐﺴﺎﺯﺍﻥ ﺗﺎﺯﻩ ﮐﺎﺭ ﺧﻮ&= #65193; ﺭﺍ ﺍﺑﺘﺪﺍ ﺩﺭ = ﭼﻨﺪ ﻣﺮﺣﻠﻪ ﻣﻮﺍﻓ&#= 65238; ﻧﻮﻉ ﻭ ﻋﻘﻴﺪﻩ = ﻭ ﺳﻠﻴﻘﻪ ﺳﺎﻟﻚ &= #65261; ﺷﻨﻮﻧﺪﻩ ﻭﺧﻮ&#= 65165;ﻧﻨﺪﻩ ﺧﻮﺩ ﭘﻴﺶ ﻣﻴﺮ&= #65261;ﺩ.ﻭ ﺑﺘﺪﺭﻳﺞ ﻫﺪﻓ&#= 65260;ﺎﻯ ﻣﻮﺭﺩ ﻧﻈﺮ ﺧﻮ&= #65193;ﺭﺍ ﺩﺭﮐﻠﺎم ﺨﻮﻳ= 5206; ﺗﻠﻔﻴﻖ ﻣﻴﮑﻨ&#= 65194;.ﮐﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺗ&#= 65170;ﻠﻴﻐﺎﺕ ﺣﺰﺑﻰ ﻳﺎ ﻣﺒﻠ&= #65232;ﺎﻥ ﺳﻴﺎﺳﻰ ﻭ ﻳﺎ ﺁ= ﺧﻮﻧﺪﻫﺎﻯ ﻣﺬﻫﺒﻰ ﻣﻴﮑﻨ&#= 65194; ﮐﻪ ﻋﻤﻠﺎ ﺷﻨﻮ&= #65255;ﺪﮔﺎﻥ ﺧﻮﺩﺭﺍ ﺩﺭﻫﻤ&#= 65166;ﻥ ﻓﺴﺎﺩ ﻭ ﺟﻬﻞ ﻭ= ﻧﺎﺩﺍﻧﻰ ﺧﻮﺩﺷﺎﻥ ﺑﺎﻗ&#= 65264; ﻣﻴﮕﺬﺍﺭﻧﺪ.<o:p></o:p= > ﻧﻤﻴﺪﺍ= ﻧﻴﻢ ﭼﺮﺍ ﺗﻮﻟﺴﺘﻮ&#= 65263; ﻭ ﺩﻳﮕﺮﺍﻥ'ﺍﺻ&= #65198;ﺍﺭ ﺩﺍﺭﻧﺪ ﺑﻴﻦ ﻫ&= #65256;ﺮ ﻭ ﻋﺎﻃﻔﻪ ﺭﺍﺑ&= #65220;ﻪﺍﻯ ﻗﺎﺋﻞ ﺑﺎﺷﻨﺪ.&= #65193;ﺭ ﺣﺎﻟﻴﮑﻪ ﻫﻨﺮ &= #65195;ﺍﺗﺎ ﺯﺑﺎﻥ ﻋﺎﻃﻔﻪ &= #65261;ﺟﺪﺍﻧﻰ'ﻭ ﺫﺍﺕ ﺷﺨﺺ ﻭﻣﺰ&= #65165;ﺝ ﻣﺎﻫﻮﻯ ﺷﺨﺺ ﻫ&= #65256;ﺮﻣﻨﺪ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑ= ﺮﺣﺴﺐ ﻣﺰﺍﺝ ﺩﻧﻴﺎﻯ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺧﻮﺩ' ﻭﻣﻘﺎﻡ ﺗ= ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﻳﺶ'ﺻ&= #65188;ﻨﻪ ﻫﺎﻯ ﺍﻧﻔﻌﺎﻝ &= #65193;ﺍﺭﺩ ﮐﻪ ﻫﻨﺮﻣﻨﺪﺍ&#= 65255;ﻪ ﺍﻧﻔﻌﺎﻝ ﺧﻮﺩ&#= 65197;ﺍ ﺑﻴﺎﻥ ﻣﻴﮑﻨﺪ. = ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ' ﻫﻨﺮ ﺭﻭﺵ= ﺧﺎﺹ ﻧﻘﻞ ﺗﺠﺮﺑﻪ ﺷ&= #65192;ﺺ'ﻭ ﺗﺠﺮﺑﻪ ﮔﺮﻭﻫ&#= 65264; ﻭﺍﺟﺘﻤﺎﻋﻰ ﺑ&#= 65194;ﻳﮕﺮﺍﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍ= ﺣﺰﺍﺏ ﺩﺭ ﺗﺠﺎﺭﺏ ﺟﻤ&= #65228;ﻰ'ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﺯ ﺗﺠﺎﺭﺏ ﺷﺨ&= #65212;ﻰ ﺧﻮﺩ ﻭ ﮔﺬﺷﺘﮕ&= #65166;ﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 64401;ﻨﺪ ﻭ ﻧﻪ ﺗﺠﺎﺭﺏ ﮐ= ﻨﻮﻧﻰ ﺍﻧﺴﺎﻧﻬﺎ'ﺣﺘ&#= 65264; ﺍﮔﺮ ﻣﻮﻗﺘﺎ ﻳ&= #65166;ﺩﻯ ﻫﻢ ﺍﺯ ﺗﺠﺮﺑﻪ = ﻋﻠﻤﻰ ﻭ ﻋﻤﻠﻰ ﺩﻳﮕﺮ&= #65165;ﻥ ﺑﻨﻤﺎﻳﺪ.ﺗﺎ ﺳ&= #65166;ﻟﻚ ﻓﻬﻢ ﻣﺮﺣﻠﻪﺍ&#= 65263; ﺑﻨﻤﺎﻳﺪ. ﻣﺎﺩ&= #65197;ﺍﻥﺪﺭ ﺍﻧﺘﻘﺎﻝ ﻋﻮﺍ&#= 65219;ﻒ ﻭ ﺍﺩﺭﺍﮐﺎﺕ ﻭ = ﺗﻤﺎﻳﻠﺎﺕ'ﻭ ﺍﺻﻮﻝ ﻓﮑﺮﻯ ﻭ = ﻣﻘﺎﻡ ﺭﻭﺍﻧﻰ ﻭ ﺗﮑﺎ&= #65251;ﻠﻰ ﺧﻮﺩﺭ ﺍ ﺑﻔﺮﺯ&= #65255;ﺪ ﻣﻨﺘﻘﻞ ﻣﻴﮑﻨ&#= 65194;.ﮐﻪ ﺯﻣﻴﻨﻪ ﻣثبت®= 0; ﺑﺮﺍﻯ ﻃﻔﻞ ﺩﺭﺑﺰﺭﮔ&#= 65204;ﺎﻟﻰ'ﺑﺘﻮﺍﻧA= 194; ﺁﻧﺮﺍ ﺗﺼﺤﻴﺢ &= #65261; ﺳﭙس ﺗﻐﻴﻴﺮ ﺍ&#= 65203;ﺎﺳﻰ ﺍﺻﻮﻝ ﺍﻋﺘﻘﺎ&#= 65193;ﻯ ﺑﻨﻤﺎﻳﺪ.ﺑﺨﺼ&#= 65262;ﺹ ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ &= #65165;ﺯ ﻭﻟﻰ ﺍﻟﻬﻰ ﺧﻮ&= #65193;'ﺩﺭس ﻭﻣﻨﻄﻖ ﺟﺪﻳﺪ&#= 65263; ﺑﮕﻴﺮﺩ.ﮐﻪ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺭﻭﻯ ﻫﻤ&= #65166;ﻥ ﺍﻧﺤﺮﺍﻓﺎﺕ ﻣ&#= 65166;ﺩﺭﻯ ﺻﺤﺒﺖ ﻣﻴﮑﻨﺪ'&= #65261; ﺣﺘﻰ ﺍﻧﺤﺮﺍﻓ&#= 65166;ﺕ ﺗﻌﻠﻴﻤﺎﺕ ﺭﺍ &= #65259;ﻨﺮﻣﻨﺪﺍﻧﻪ</sp= an>' ﺭ ﺫﻫﻦ A= 203;ﺎﻟﻚ ﺗﻐﻴﻴﺮ ﻣﻴﺪﻫ&#= 65194;. ﻭﻟﻰ ﻏﻴﺮ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﺑﺮﺣﺴﺐ &= #65259;ﺪﻓﻬﺎ ﻭ ﻣﻨﺎﻓﻊ ﺧﻮﺩ = ﻋﻤﻞ ﻣﻴﮑﻨﺪ ﮐﻪ ﺟﻨ&= #65170;ﻪ ﺍﻧﺤﺮﺍﻑ ﻭ ﺳﻮ&= #1652; ﻧﻴّﺖ ﺁﻧﻬﺎ ﺩ&#= 65197; ﻫﺮ ﺣﺎﻝ ﻣﻄﺮﺡ = ﺍﺳﺖ. ﺣﺘﻰ ﺍﮔﺮ ﺑﺼﻮ&= #65197;ﺕ ﻓﻠﺴﻔﻪ ﻭ ﺗﺠﺎ&= #65197;ﺏ ﻋﻠﻤﻰ ﺍﺭﺍﺋﻪ &= #65169;ﺪﻫﻨﺪ.ﮐﻪ ﻋﻤﻠﺎ ﻋﻤﺮ ﻓﻌ&= #65248;ﻰ ﺧﻮﺩﺭﺍ ﺗﻠﻒ ﻣ&= #65268;ﮑﻨﺪ. ﻭ ﺍﻣﮑﺎﻥ ﺍﺻﻠ&= #65166;ﺡ ﻓﮑﺮﻯ ﺁﻳﻨﺪﻩ &= #65203;ﺮﮔﺮﺩﺍﻥ ﻭ ﺳﺨﺖ'ﻭ ﺣﺘ᥾= 4; ﻏﻴﺮﻣﻤﮑﻦ می گرﺩﺩ.ﻣﻴﺮʋ= 65;ث ﻓﺮﻫﻨﮕﻰ ﻫﺮ ﻣ&= #65248;ّﺖ'ﺩﺭ ﻣﺎﺩﺭﺍﻥ ﻭ ﺳﭙ&= #1587; ﻣﻌﻠﻤﺎﻥ ﻣﺪﺍ&#= 65197;س 'ﻭﺩﻳﮕﺮ ﺍﻓﺮﺍ&= #65193; ﺟﺎﻣﻌﻪ' ﺑﺸﺨﺺ = ﻣﻨﺘﻘﻞ ﻣﻴﺸﻮﺩ.ﮐﻪ ﻣﻴ&= #65198;ﺍث ﻓﺮﻫﻨﮕﻰ ﺍﮔﺮ &= #65203;ﻠﻮﮐﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﺩ&= #65197;ﺳﺖ ﺍﺳﺖ.ﻭ ﺍﮔﺮ ﻋﻠ= ﻤﻰ ﻭ ﻫﻨﺮﻫﺎﻯ ﺻﻨ&= #65228;ﺘﻰ ﺑﺎﺷﺪ'ﺳﻮﺩﻭﺍ&#= 65197;ﺯﺵ ﺁﻧﻬﺎﻣﻮﻗﺘﻰ &#= 65165;ﺳﺖ' ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﻧ&= #65166;ﻡ ﻓﺮﻫﻨﮓ ﻣﻠّﻰ &#= 65267;ﻚ ﻗﻮﻡ ﺭﺍ ﻧﺪﺍﺭ&= #65255;ﺪ . <o:p></o:p> ﺍﻧﻔﻌﺎ= ﻝ ﻭ ﻋﺎﻃﻔﻪ ﺧﻮﺩ = ﺍﺯ ﻣﻈﺎﻫﺮ ﺗﺠﺮﺑ&#= 65258; ﻫﻨﺮﻯ ﻧﻴﺴﺖ.ﻭ = ﻧﺒﺎﻳﺪ ﻋﻨﺎﺻﺮ ﻓﮑﺮﻯ &= #65261; ﺗﺄثیر ﺍﺭﺍﺩʌ= 57; ﻫﻨﺮ ﺧﻮﺩﺭﺍ'ﺍﺯ ﺩﺍ&= #65267;ﺮﻩ ﻫﻨﺮ ﺩﻭﺭ ﮐﺮﺩ.= ﺯﻳﺮﺍ ﻫﺮ ﺩﻭ ﻋﺎﻣﻞ ﻫ= ﻨﺮﻣﻨﺪﻯ ﻋﺎﻃﻔﻰ ﻭﺧﻮﺩ &= #65259;ﻨﺮ'ﺑﺎﻳﺪ ﺑﺎﻫﻢ ﺑﺎﺷﻨﺪ.&= #65261; ﺣﺘﻰ ﻳﮑﻰ ﺷﺪﻥ = ﺁﻥ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮﻣ&= #65256;ﺪﻯ ﻋﺎﺭﻑ ﺍﻟﻬﻰ ﻣ&= #65220;ﺮﺡ ﺍﺳﺖ.ﮔﻮﺋﻰ ﻫﻨ&= #65198;ﻣﻨﺪ ﺳﺎﻟﻚ ﺩﺭ ﺗﺨﻠ&= #65268;ﻪ </spa= n>ﺭﻭﺍﻥ ﺧﻮﺩ'A= 261; ﻫﻨﺮﻣﻨﺪﻯ ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ'ﺩﺭ ﺗﺨﻠﻴﻪ ﻭ ﺁﻣﻮ&= #65199;ﺵ ﻭ ﻫﺪﺍﻳﺘﻬﺎﻯ &= #65227;ﻘﻠﻰ ﺧﻮﺩ'ﻭﺣﺘﻰ ﺗﺄ&= #1579;یر ﺣﻀﻮﺭ ﺫﻫﻨﻰ ﺻ&= #65262;ﺭﺕ ﭘﻴﺮ ﮐﺎﻣﻞ'ﺩﺭ&= #65191;ﻴﺎﻝ ﻋﺒﺎﺩﻯ ﺳﺎﻟﻚ'&= #65193;ﺭﻫﻤﻴﺸﻪ ﺍﻳّﺎﻡ ﺩﻭﺭﻩ &#= 65227;ﺰﻟﺖ ﺳﻠﻮﮐﻰ'ﺩﺭ ﺍﻳ&= #65254; ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭ&#= 65165;ﻥ ﺳﺎﻟﻚ'ﻭ ﺷﻬﻮﺩ&= #65259;ﺎﻯ ﻫﻨﺮﻣﻨﺪﺍﻧﻪ &#= 65203;ﺎﻟﻚ ﻣﻮﻓّﻖ' ﺩﺧﺎﻟ&#= 65174; ﺩﺍﺭﻧﺪ.ﮔﺮﭼﻪ &= #65165;ﻭﻝ ﻣﻌﺘﻘﺪﻧﺪ ﮐﻪ &= #65255;ﻪ ﺍﺭﺍﺩﻩ &#= 65203;ﺎﻟﻚ'ﻭﻧﻪ ﻫﺪﺍﻳﺖ ﭘﻴﺮ ﺗ&= #65252;ﺎﻡ ﮐﺎﺭ ﻧﺠﺎﺕ ﺷﻬ&= #65262;ﺩﻯ ﺳﺎﻟﻚ ﻧﻤﻰ ﺑﺎ&= #65207;ﺪ. ﮐﺎﺭ ﺍﺭﺍﺩﻩ ﺧ&= #65194;ﺍﻭﻧﺪ ﻭ ﻓﺮﺷﺘﻪ ﻣﺪﺑ&= #1617;ﺮ ﺳﻠﻮﮐﻰ ﺳﺎﻟﻚ' = ﻧﻘﺶ ﻣﻬﻤﻰ ﺩﺍﺭﺩ.ﮐ&= #65258; ﻋﻤﻠﺎ ﺍﺭﺍﺩﻩ &= #65203;ﺎﻟﻚ ﻭ ﻫﺪﺍﻳﺖ ﭘﻴﺮ'= ﺗﺄثیرﻯ ﺍﺯ ﻓﺮﺷﺘﻪ ﻣﺪ&= #65169;ّﺮ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻋﺎ&= #65239;ﺒﺖ ﻫﻤﻪ ﻣﺪﺑّﺮﺍ= 5253; ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧ&#= 65194;ﻩ' ﺣﺘﻰ ﻣﺪﺑّﺮﺍ= 5253; ﺭﻭﺡ ﻫﺮ ﺃﺗﻢ ﻭ= ﻣﺎ ﺩﻭﻥ ﺃﺗﻢ'ﺩﺭ ﻳ= ﻚ ﻭﺣﺪﺕ ﻭﺟ= ;ﻮﺩﻯ ﺩﺭﺟﻬﺎﻥ ﺭﻭﺣ&#= 65264;'ﻭ ﺗﺪﺍﺧﻞ ﻋﻮﺍﻣ&#= 65246; ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ. = ﭼﻮﻥ ﻗﻄﺮﺍﺕ ﺁﺏ ﮐﻪ = ﺩﺭﻳﺎ ﺭﺍ ﺗﺸﮑﻴﻞ ﻣﻴ&= #65194;ﻫﻨﺪ'ﮐﻪ ﻫﻢ ﻫﺴﺘﻨﺪ ﻭﻟ&= #65264; ﻗﻄﺮﻩ ﻣﺴﺘﻘﻠ&#= 1617;ﻰ ﻧﻴﺴﺘﻨﺪ.ﻭﺧﻮ&#= 65193;ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﻧﻤﻰ = ﺑﻴﻨﻨﺪ. ﻭﺍﮔﺮ ﺍﻳﻦ ﻣث&#= 1575;ﻝ ﻫﺎ ﺩﻗﻴﻘﺎ ﺩﺭ&= #65203;ﺖ ﺑﺎﺷﺪ ﮐﻪ ﻧﻴﺴ&= #65174;. ﺯﻳﺮﺍ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﻟﻠﻪ ﺁﻥ ﮐﻠّ&#= 65264; ﺍﺳﺖ' ﮐﻪ ﭼﻪ ﺍﺟ= ;ﺰﺍﺋﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ &= #65267;ﺎ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;.ﻭﭼﻪ ﺍﺟﺰﺍﺋﻰ ﻭﺍﺭ&#= 65193; ﮐﻞ ﺷﻮﺩ ﻳﺎ ﻧﺸ= ﻮﺩ.ﭼﻴﺰﻯ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻣ&= #65220;ﻠﻖ ﮐﻢ ﻳﺎ ﺯﻳﺎﺩ ﻧ= ﻤﻴﺸﻮﺩ.ﮐﻪ ﺑﻘﻮﻝ ﻣﺤﻤﺪ ﻫ&= #65252;ﻪ ﻫﺴﺘﻰ ﻭﺩﻫﺮ ﻫ&= #65252;ﺎﻥ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ.&= #65261;ﻏﻴﺮ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65197;ﻫﺴﺘﻰ ﮐﺴﻰ ﻧﻴﺴﺖ.ﺑﺮ&= #65165;ﻯ ﻓﻬﻢ ﺍﻳﻦ ﻧﻈﺮ&= #65267;ﻪ ﺩﺭﺳﺖ ﺍﻳﻦ ﺍﺳ&= #65174;'ﮐﻪ ﻫﻤﻪ ﻫﺴﺘﻰ ﺭﺍ = ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺑﺪﺍﻧﻴ&#= 65250;.ﻭ ﻟﺬﺍ ﻫﺮﭼﻪ ﻫﺴ&= #65174; ﻫﻤﻪ ﺍﺟﺰﺍﺋﻰ &= #65261;ﺗﺠﻠّﻴﺎﺕ ﺻﻔﺎﺗﻰ ﺍﺯ ﮐﻞ&= #1617; ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ.&= #64400;ﻪ ﺩﺭ ﺍﺻﻞ ﺍﺯ ﺭﻭ= ﺡ ﺍﻟﺄﺭﻭﺍﺡ ﺍﻟ&#= 65248;ﻪ ﺟﺪﺍ ﺷﺪﻩ ﺃﺯﻟ&= #65264; ﻳﻮﺩﻩ. ﻭ ﺩﺭ ﺃﺑ= ;ﺪﻳّﺖ ﻣﻄﻠﻖ ﺑﺠﺎﻯ ﺍ&= #65261;ﻟﻴّﻪ ﺧﻮﺩ ﺑﺎﺯ ﻣﻴﮕ&= #65198;ﺩﻧﺪ.ﮐﻪ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﻭﻫﻤﻴﺸﻪ ﺩﺭ ﮔﺬﺷﺘﻪ'ﻫﻤ&= #64381;ﻨﺎﻥ ﺩﺭﻫﺴﺘﻰ ﻋﺎﻟ&#= 65250; ﺃﺯﻟﻰ ﺧﻮﺩ ﺑﻮ&= #65193;ﻩﺍﻧﺪ'ﻭ ﺟﺪﺍ ﻧﺒﻮﺩﻧﺪ.&= #65261; ﻣﻴﺘﻮﺍﻥ ﺍﻳﻦ &= #65251;ثاﻝ ﺭﺍ ﺁﻭﺭﺩ'ﮐﻪ ﺧ= ﺪﺍﻭﻧﺪ ﺍﺭﻭﺍﺡ ﻓﺮﺩﻯ &= #65197;ﺍ </spa= n>ﺍﺯ ﺍﻳﻦ ﺟﻴA= 168; ﺧﻮﺩ ﺑﺠﻴﺐ ﺩﻳﮕﺮﺵ &= #65251;ﻴﮕﺬﺍﺭﺩ.ﮔﺮ= 4380;ﻪ ﻣﺎ ﺗﻘﺎﻭﺕ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﻭ ﮐﻤﺎﻟﺎﺕ ﻧﻮ&= #65227;ﻰ ﺍﻳﻦ ﺍﺭﻭﺍﺡ ﺭ&= #65165; ﺗﺼﻮﺭ ﺩﺍﺭﻳﻢ.&= #65261;ﺧﻮﺩ ﻣﺎ ﻧﻴﺰ ﺿﻤﻦ ﻫ= ﻤﺎﻥ ﮐﻞّ ﻫﻤﻪ ﻫﺴﺘ&#= 65264; ﻫﺴﺘﻴﻢ.ﭘس ﻫﻤ&#= 65268;ﺸﻪ ﺍﺟﺮﺍ ﻭﮐﻞ ﺍﻟ&= #65260;ﻰ ﮐﻢ ﻭﺯﻳﺎﺩ ﻧﻤ&= #65268;ﺸﻮﻧﺪ. ﻟﺬﺍ ﻋﻤﻠﺎ ﺩﺭ = ﮐﻞّ ﺍﻟﻬﻰ ﺗﺄثیرʌ= 63; ﻧﻴﺴﺖ.<o:p></o:p> ﻫﻨﺮ ﺑﺨ= ;ﺼﻮﺹ' ﻫﻨﺮ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﺩﺭ ﭘﺎﮐﺴﺎﺯﻯ &= #65261; ﺗﻌﺎﻟﻰ ﺩﺍﺩﻥ &= #65251;ﻘﺎﻡ ﺭﻭﺣﻰ ﺳﺎﻟﮑﺎ&#= 65253; ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷ&#= 65208;ﮕﺎﻧﻪ'ﺗﻨﻬﺎ ﺍﻧﻔﺼﺎﻝ ﻭ ﺑﺎ&= #65199;ﻳﭽﻪ ﺑﻮﺩﻥ ﻧﻴﺴﺖ.ﮐ&= #65258; ﺗﻌﺎﻟﻰ ﻭﺧﻮﺩ&#= 65203;ﺎﺯﻯ ﻭ ﻫﻨﺮ ﻧﻤﺎﺋﻰ = ﺑﺎﺷﺪ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﺴ&= #65176;ﻘﻞ ﻭ ﺑﺮﺗﺮ ﻣﻴﺘﻮ&= #65165;ﻥ ﺑﺪﺍﻧﻴﻢ.ﻭ ﻳﺎ = ﺟﺰﺋﻰ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺍ&= #65239;ﻴﺎﻧﻮس ﺑﻰ ﺍﻧﺘﻬﺎﻯ ﺧ&= #65194;ﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺑﺪﺍﻧﻴ&#= 65250;.ﮐﻪ ﻫﺴﺖ ﻭ ﺗﻐﻴﻴﺮ های ﻗﻄﺮﺍﺕ ﺁA= 167; ﺩﺭﻫﻤﺎﻥ ﺩﺭﻳ&#= 65166; ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;.ﺯﻳﺮﺍ ﺍﻧﻔﻌﺎﻝ ﻭ ﺑﺎ&= #65199;ﻳﭽﻪ ﺑﻮﺩﻥ'ﻭ ﮐﺎﺭﻫ&= #65166;ﻯ ﺑﻰﻋﻘﻞ ﻭ ﺍﺭﺍ&= #65193;ﻩ ﻭ ﻫﺪﻑ ﮐﺮﺩﻥ'ﮐ= ﺎﺭ ﺁﻧﺮﺍ ﻣﻴﮑﻨﺪ.&= #65261; ﺑﻴﻤﺎﺭﺍﻥ ﻋﻤ&#= 65248;ﺎ ﮐﺎﺭ ﺍﺷﺮﺍﺭ ﻭ = ﻗﻬﻘﺮﺍﺋﻴﺎﻥ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻞ &= #65255;ﻮﻋﻰ ﺭﻭﺣﻰ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ'ﻭﺣﺘﻰ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = می کنند. ﻭ ﺣﺘﻰ ﺩ= 5197;ﺍﻧﺴﺎﻧﻬﺎﻯ ﻇﺎﻫﺮﺍ ﺳﺎﻟﻢ'&= #64400;ﻪ ﺩﺭ ﻣﺠﻤﻮﻋﻪ ﺩ&= #65267;ﻮﺍﻧﮕﺎﻥ ﻧﻴﺴﺘﻨﺪ.ﻭﻟﻰ &= #65255;ﺪﺍﻧﺴﺘﻪ </spa= n>ﺩﺭ ﻫﻤﻴﻦ ﻗA= 260;ﻘﺮﺍﺋﻴﺎﻥ ﺩﺭ ﺁﻳﻨﺪﻩ ﺧﻮ&= #65165;ﻫﻨﺪ ﺑﻮﺩ.ﺯﻳﺮﺍ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﻭﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﺧﻮﺩ ﻧﻤﻰ &= #64400;ﻨﻨﺪ'ﮐﻪ ﻣﺪﺍﻡ ﺑﺎ ﻗﺸﺮ&= #65263; ﮔﺮﻯ ﻣﺬﻫﺒﻰ ﻗ&= #65260;ﻘﺮﺍﺋﻰ ﺗﺮ'ﻭﻳﺎ ﺑﻰ ﺩﻳ= ﻨﻰ ﻭ ﺑﺎﭘﻴﺮﻭﺍﻥ.&= #64404;ﻨﺎﻩ ﭘﺮﻭﺭﻯ ﭼﻮﻥ ﻣ&= #65198;ﺩﻡ ﺁﺯﺍﺭﻯ' ﻫﻤﺎﻥ = ﺳﻄﺢ ﻣﻘﺎﻡ ﺧﻮﺩ ﻗﺮ&= #65165;ﺭ ﺩﺍﺭﻧﺪ.ﻟﺬﺍ ﻣ&= #65268;ﮕﻮﺋﻴﻢ ﻋﺎﻃﻔﻪ ﻧﻤﻴﺘ&#= 65262;ﺍﻧﺪ ﻧﻮﻉ ﻫﻨﺮﻯ ﺑﺎ&= #65207;ﺪ' ﮐﻪ ﺧﺎﺹ ﻋﺎﺭﻓ&= #65166;ﻥ ﺯﻧﺪﻩ ﺩﺭﻫﺮ ﺯ&= #65251;ﺎﻥ'ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ &= #65261;ﻭﻟﺎﻳﺖ ﺷﺸﮕﺎﻧﻪ ﺧﻮﺩ &= #65259;ﺴﺘﻨﺪ.ﻭ ﻫﻨﺮ ﺩﻳﮕﺮﺍﻥ &= #65211;ﻨﻌﺘﻰ ﻭ ﺣﺮﻓﻪ ﻭ ﻳﻚ ﺗ= ;ﮑﻨﻴﮑﻴﻔﻨّﻰ ﺑﺎﻳﺪ ﮔﻔﺖ.ﮐﻪ = ﺗﺨﺼﺺ ﻳﺎﺑﻰ ﺩﺍﺭﺩ'ﻭ = ﭘﻮﻝ ﺳﺎﺯ ﻭ ﺗﺄثیرA= 263; ﻣثبتی ﺩﺭ ﺗﮑʋ= 66;ﻣﻞ ﺭﻭﺡ ﻫﻨﺮﻣﻨﺪ &= #65255;ﺪﺍﺭﺩ.ﮐﻪ ﭼﻪ ﺑﺴﺎ ﺗﺄثی= 585; ﻣﻨﻔﻰ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ.ﭘس ﺑﺎﺯ ﺑﮕﻔﺘﻪ ﻓ&= #65198;ﺩﻭﺳﻰ ﻣﻴﺮﺳﻴﻢ'ﮐﻪ ﻫ&= #65256;ﺮ ﻧﺰﺩ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ </spa= n>ﺁﺭﻳﺎ ﺷﺪﻩ'A= 261; ﭘﺎﺭﺳﺎﻳﺎﻥ ﻭ ﺩﺍﺭﻧﺪﮔﺎﻥ &= #65255;ﻴﺮﻭﺍﻧﺎ ﻭ ﻧﻮﺭﻭﺯ ﺍﻟﻬ&= #65264; ﺧﻮﺩﺭﺍ ﺩﺍﺭن= 583;.ﻭ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩﺭﺍ ﺩﺭ ﺟﻬ&= #65166;ﻥ'ﭘﺶ ﺍﺯ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ ﺳﻠﻮﮐﻰ ﺧ&= #65262;ﺩ ﺩﺍﺭﺩ.ﻭﺗﺎ ﻭﻗ&= #65176;ﻰ ﮐﻪ ﺯﻧﺪﻩ ﻣﻴﺒ&= #65166;ﺷﻨﺪ' ﭼﻨﺒﻦ ﻫﻨﺮ ﻧﻤ&= #65166;ﺋﻰ ﻭ ﺍﺭﺍﺋﻪ ﻫﻨﺮ = ﺑﺪﻳﮕﺮﺍﻥ ﺩﺍﺭﻧﺪ .<o:p></o:p> ﻫﻨﺮ ﺣﻘ= ;ﻴﻘﻰ ﻋﺮﻓﺎﻧﻰ ﻭ ﺍﻟ&= #65260;ﻰ ﺍﺳﺖ.ﭼﻮﻥ ﺗﺄث&#= 1740;رﺍﺕ ﺭﻭﺣﻰ ﺩﺭ ﺗﻮﺳ&= #1617;ﻠﺎﺕ ﻋﺒﺎﺩﻯ ﻭ ﻳﺎ ﺩ= ﺭ ﺍﺷﻌﺎﺭ ﻋﺮﻓﺎ&#= 65255;ﻰ'ﮐﻪ ﺟﻨﺒﻪ ﻋﻤﻮﻣﻰ &= #65169;ﺮﺍﻯ ﻫﻤﻪ ﺯﻣﺎﻧﻬﺎ &= #65193;ﺍﺭﺩ. ﺯﻳﺮﺍ ﺳﻤﺒﻮﻟ&#= 65268;ﻚ ﻣﻴﮕﻮﻳﻨﺪ'ﻭﻳ&#= 65166;ﺩﺭ ﺳﺨﻨﺮﺍﻧﻴﻬﺎ &#= 65261; ﻧﺼﺎﻳﺢ ﻋﻤﻮﻡ'&= #65261;ﺗﻨﺰﻳﻞ ﺣﮑﻤﺘﻬﺎﻯ ﻓﻠ&#= 65204;ﻔﻰ ﻭﻋﻘﻠﻰ ﺧﻮﺩﺭ&#= 65165; ﮐﻪ ﻣﻴﺘﻮﺍﻥ ﺭ&= #65165;ﻩ ﮔﺸﺎﻯ ﻫﻤﮕﺎﻥ &= #65169;ﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺳﻠﻮﮐ&#= 65264; ﺍﺣﺘﻤﺎﻟﻴﺁﻧ= 5260;ﺎ ﺍﺳﺖ. ﮐﻪ ﺩﺭﮔﺬ= ﺷﺘﻪ ﺃﺩﺏ ﻣﻴﮕﻔﺘﻨ&#= 65194;.ﻭ ﺍﺩﺑﺎ' ﻫﻤﺎﻥ ﻣ= ؤﺩﺑﺎﻥ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ'ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻴ&= #64405;ﺮﺩﻧﺪ.ﮐﻪ ﺍﮔﺮ ﺍﺯ ﺍﻭﻟﻴ&= #65166;ﻯ ﺍﻟﻬﻰ ﺗﺄﺩﻳﺐ &= #65255;ﻴﺎﺑﻨﺪ'ﺍﺯ ﺯﻣﺎﻧﻪ ﺩﺭﮐﺎ&#= 65197;ﻣﺎﻫﺎ ﺑﺴﺨﺘﻰ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺁﻣﻮﺧﺖ.ﻭﺃﺩﺏ &= #65165;ﻟﻬﻰ ﻣﺮﺑﻮﻁ ﺑﺘﺰﮐ&#= 65268;ﻪ ﻧﻔس ﻭ ﺍﺧﻠﺎﻕ &= #65261; ﻋﺮﻑ ﺟﺎﺭﻯ ﻳﻚ = ﺟﺎﻣﻌﻪ ﺍﺳﺖ.ﮐﻪ ﺗﺮﺑﻴ&= #65174;ﺍﻟﻬﻰ ﺭﺑﻮﺑﻴّﺖ ﺍﻭ= 5247;ﻴﺎﻯ ﺍﻟﻬﻰ' ﺑﺮﺍﻯ ﺳ= ﺎﻟﮑﺎﻥ ﺩﺭ ﭘﻴﻤﺎﻥ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺷﺪ.ﺗﺎ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻭ ﻓﺼﻮ&= #65245; ﺑﻬﺘﺮ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ'ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺑﻌﺪ&#= 65263;.ﺑﺨﺼﻮﺹ ﺩﺭﺭﺟﻌﺖ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺑﻌﺪ'ﮐﻪ ﺑ= ﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ هستند. ﮐﻪ ﺧﺪʋ= 65;ﻭﻧﺪ ﭼﻪ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﻣ&#= 65176;ﻨﺎﺳﺐ ﭘﺎﮐﻰ ﮐﻨﻮﻧﻰ' = ﻭﺍﺻﻄﻠﺎﺣﺎ ﻣﻘﺪﺍﺭ ثوﺍﺑA= 260;ﺎﻯ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65191;ﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﮐﻪ ﻣﻴﺘ= ﻮﺍﻥ ﮔﻔﺖ' ﺗﻤﺎﻡ ﮐﻬ= ﮑﺸﺎﻥ ﺭﺍ ﻣﻴﺘﻮﺍﻧﻨ&#= 65194; ﺑﭙﻴﻤﺎﻳﻨﺪ ﻭ&#= 65203;ﺮﻳﻌﺘﺮ ﺍﺯ ﻧﻮﺭ ﻭﻓﮑﺮ = ﺳﺮﻋﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;. ﮐﻪ ﺩﺭ ﻳﻚ ﺍﻟﻬ= ﺎﻡ ﺭؤﻳﺎﻫﺎﻯ ﺍﻳ= 5254; ﻧﻮﻳﺴﻨﺪﻩ ﺑﺪ&#= 65267;ﻦ ﺣﺎﻝ ﺭﺳﻴﺪ.ﮐﻪ = ﺩﻭﻳﺪﻥ ﺩﺭ ﻓﻀﺎ ﭼﻨﺎﻥ = ﺑﻮﺩ' ﮐﻪ ﭘﺎﺋﻰ ﺑﺮ ﮐ= ﺮﻩﺍﻯ ﻭ ﭘﺎﻯ ﺩﻳﮕﺮ ﺑ= ﺮ ﮐﺮﻩﺍﻯ ﺩﻳﮕﺮ' = ﻭ ﺑﺎ ﺳﺮﻋﺖ ﮐﺮﺍ&= #65173; ﺭﺍ ﺍﻳﻨﮕﻮﻧﻪ &= #65219;ﻰ ﻣﻴﮑﺮﺩﻡ.<o:p></o:p> ﺩﻳﮕﺮﺍ= ﻥ ﻧﻴﺰ ﻣﻴﮕﻮﻳﻨ&#= 65194;' ﻫﻨﺮ ﻧﻮﻋﻰ ﺗﺄ&= #65251;ّﻞ ﻭﻧﻈﺮ ﺍﺳﺖ. ﻭ ﻧ= ;ﻴﺰ ﻳﻚ ﺗﻤﺘّﻊ ﻋﻘ&#= 65248;ﻰ ﻭ ﻟﺬﺕ ﻣﻌﻨﻮﻯ = ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺑﺪﻳﻦ ﻭﺳﻴﻠﻪ &= #65251;ﻴﺘﻮﺍﻥ ﺑﺎﻋﻤﺎﻕ ﻃﺒﻴ&#= 65228;ﺖ ﻧﻔﻮﺫ ﮐﺮﺩ. ﺍﻟ= ﺒﺘﻪ ﺍﻋﻤﺎﻕ ﻋﻘﻠﻰ &= #65261;ﻣﻌﻨﻮﻯ ﻭ ﺃﺯﻟﻰ'ﻭ ﺷﺎﻳ= ﺪ ﭘﻴﺶ ﺑﻴﻨﻴﻬﺎ&#= 65263; ﺩﺭﺳﺖ ﺃﺑﺪﻯ'ﻳ&= #65166; ﺣﺪّ ﺃﻗﻞ ﺩﺭ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ'ﺗﻮﻟﺪ ﻣﺠﺪّﺩ ﻫﻤﻴﻦ &#= 64400;ﺎﻣﻠﺎﻥ ﻧﻬﺎﺋﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺩﺭ= ﺟﻬﺎﻥ= ; ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐﻪ ﻫﻔﺖ ﻫ= ﺰﺍﺭ ﺳﺎﻝ ﺑﻌﺪ'ﺑﺎ ﮐ= ﺮﺍﻣﺎﺕ ﺑﺴﻴﺎﺭ ﻋﻈﻴﻢ &= #65169;ﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺧ&#= 65262;ﺩ' ﺑﺘﻮﺍﻧﻨﺪ ﺑﻨ&#= 65262;ﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺑ&#= 65262;ﻟﺎﻳﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #64400;ﻪ ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﮐﺸﻒ ﻧﻮ&= #65197; ﺭﺣﻤﺎﻥ ﻣﻴﮑﻨ&#= 65194; ﺑﺮﺳﻨﺪ.ﻭ ﺗﺎ ﻋ= ﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﻧﻴﺰ ﻣﻌﺮﺍﺝ ﻭ = ﺍﺳﺮاء ﻭ ﺑﺂﺳʌ= 52;ﺎﻧﻬﺎ ﻭ ﻋﻮﺍﻟﻢ ﺍﻟﻬ&= #65264; ﻧﻴﺎﻣﺪﻩ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺑﺮﻭﻧﺪ.ﻭ ᥴ= 5;ﺯ ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍ&#= 65197; ﺳﺎﻝ ﺑﺠﺎﻯ ﻫﻔ&= #65174;ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺖ ﺳﻮﻡ'ﺩﺭ ﻋﺮﺵ ﺭ= ﺏّ ﻧﺎﺩﻳﺪﻩ ﺧﻮﺩ&#= 65197;ﺍ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.&= #65175;ﺎ ﺩﺭ ﺍﻧﻮﺍﻉ ﺑﺎ&= #65247;ﺎ ﻭ ﺑﺎﻟﺎﺗﺮ'ﺍﺯ = ﻣﻴﻠﻴﻮﻧﻬﺎ ﻭﺣﺘﻰ ﺑﻴﻠﻴﻮ&#= 65255;ﻬﺎ ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺘﻰ ﻳﻚ ﺭﻭﺡ ﻓﺮﺩﻯ = ﻣﻄﺮﺡ ﮔﺮﺩﺩ.ﮐﻪ ﻭﻳﺰ&= #65165;ﻯ ﻭﺭﻭﺩ ﺑﺘﻤﺎﻡ &= #65153;ﻳﻨﺪﻩ ﻫﺎﻯ ﻓﺎﻧﺘﺰﻯ'&= #64400;ﻪ ﻗﺎﺑﻞ ﺗﺼﻮﺭ ﻣ&= #65166; ﺍﻣﺮﻭﺯ ﺑﺎ ﻋﻘ&= #65246; ﻧﻮﻉ ﺑﺸﺮﻯ &#= 65187;ﺪّ ﺃﮐثر ﺭﺳﻴﺪﻥ = 5169;ﻌﻘﻞ ﮐﻠّﻰ ﺭﺏّ اﻟA= 256;ﻮﻉ ﺑﺸﺮﻯ ﺭﻭﺡ ال= 602;ُدُس ﻭﺣﺘﻰ ﺭﺳﻴﺪﮔ&#= 65166;ﻥ ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ'&= #65255;ﻴﺰ ﺗﺼﻮﺭﻯ ﺑﺮﺗﺮ &= #65165;ﺯ ﺁﻳﻨﺪﻩﻫﺎﻯﻏ= 5268;ﺒﻰ ﻧﻴﺎﻣﺪﻩ ﻭ ﺍﻟ&= #65260;ﻰ ﻧﺪﺍﺭﻧﺪ .<o:p></o:p> ﻣﻴ᥵= 6;ﻮﺍﻧﻴم هنر ﺭﺍ ﻧﻴﺰ ﻳ= 4401;ﻰ ﺍﺯ ﺑﺮﺗﺮﻳﻦ ﺭ&= #65203;ﺎﻟﺘﻬﺎﻯ ﺍﻧﺴﺎﻥ ﺑﺪﺍﻧ&#= 65268;ﻢ.ﮔﻮﺋﻰ ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ &= #65193;ﺭ ﺃﺯﻝ ﻭ ﺑﺮﺍﻯ ﺗ= ﻮﻟﺪ ﻓﻌﻠﻰ ﻫﺮ ﮐس ﺩ&= #65197;ﻫﺮ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺧﻮﺩ' ﺭﺳﺎﻟﺖ ﻭ= ﻣﺄﻣﻮﺭﻳّﺖ ﻭﻭﻇﻴﻔﻪ ﺳﺮﻧ&#= 65262;ﺷﺘﻰ ﺷﺨﺼﻰ ﺭﺍ ﻧﻮﻋ&= #1740; ﻨﺸﺎﻥ ﺑﺪﺍند. &#= 65261; ﻫﻤﺎﻥ ﺍﺩﺍﻣﻪ &= #65175;ﮑﺎﻣﻠﺎﺕ ﺭﻭﺣﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﻣﺘﻮﺍﻟی ﺘﻮﻟ= 5194;ﺍﺕ ﺑﻴﺸﺘﺮ'ﺑﺮﺍﻯ &= #65197;ﺳﻴﺪﻥ ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ &= #65169;ﺸﺮﻯ'ﻭﭘس ﺍﺯ ﻫﻔﺖ ﺷﻬﻮﺩ = ﻧﻮﻉ ﺑﺸﺮﻯ.ﻭﻟﻰ ﺍﻳ&= #65254; ﺭﺳﺎﻟﺖ ﻭ ﭘﻴﺎ&= #65251;ﺒﺮﻯ ﺗﻨﻬﺎ ﺩﺭ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰ ﺭﺳﻴﺪﻩ.&= #65169;ﻌﺮﺵ ﺭﺣﻤﺎﻥ ﺍﺳﺖ.ﮐ&= #65258; ﭼﻮﻥ ﺑﺨﻠﻖ ﺑﺎ&= #65199;ﮔﺮﺩﺩﻭ ﺗﻮﻟﺪ ﻣﺮﺩﻡ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ' ﮐﻪ ﺑﻌ= ثت ﻭ ﺭﺳﺎﻟﺖ ﻭ ﭘﻴ= ﺎﻣﺒﺮﻯ ﺁﻧﺎﻥ ﺍﺳﺖ ﮔﺮ&= #64380;ﻪ ﭘﻴﺎﻣﺒﺮﻯ ﺍﻭ&#= 65247;ﻰ ﺍﻟﻌﺰﻡ ﻧﺒﻮﺩ&#= 65257; ﺑﺎﺷﺪ. ﺁﻧﮕﺎﻩ = ﺭﺳﺎﻟﺖ ﺭﺳﻮﻝ ﺍﺭﺳﺎﻝ &= #65191;ﺪﺍﻭﻧﺪ ﺍﺯ ﺍﻳﻦ ﮐﺎﻣﻞ = ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﻣﺴﺘﻌﺪ ﻃﺎﻟﺐ &= #65247;ﻘﺎﻯ ﺷﻬﻮﺩ ﺍﻠﻬﻰ ﺍ&= #65203;ﺖ ﮐﻪ ﺩﺭ ﺭؤﻳﺎ ﻣ&= #65228;ﺮﻓﻰ ﺷﺪﻩ ﺑﺎﺷﺪ'ﻧﻪ = ﺍﻳﻨﮑﻪ ﻣﮑﺘﺐ ﻭ ﻣﺬﻫﺐ = ﻋﻤﻮﻣﻰ ﻋﻤﻮﻣﻰ ﺩﺍﻳﺮ &= #64400;ﻨﺪ'ﻭ ﻟﺸﮑﺮﻳﺎﻧﻰ ﺍ&#= 65199;ﺳﺎﻟﮑﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻫﻨﺮ ﮐﻪ ﺑﺮﺗﺮﻳﻦ ﻣ&= #65224;ﻬﺮ ﺑﺎ ﻫﺪﻓﻰ ﺑﺮﺍ&= #65263; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65207;ﺪ ﺍﮔﺮ ﺍﻓﺮﺍﺩ ﺳ&= #65166;ﻟﻚ ﺭﻭﺍﻥ ﻋﺎﻟﻢ ﺁ&= #64404;ﺎﻫﻰ ﺷﻬﻮﺩﻯ ﻭ ﺍﻳﻤ&= #65166;ﻥ ﺳﻠﻮﮐﻰ ﻭ ﻗﺪﺭ&= #65175;ﻬﺎﻯ ﺍﺧﻠﺎﻗﻰ ﻭ ﺻﺒ&= #65262;ﺭﻯ ﻭﻋﺎﺷﻖ ﭘﻴﺸﮕ&#= 65264;ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﮐﻪ ﺩﺭ ﺍ= ﻳﻦ ﺻﻮﺭﺕ'ﻫﻨﺮ ﺍﻟ&= #65260;ﻰ ﺗﻨﻬﺎ ﻣﻈﻬﺮ ﻓ&= #64401;ﺮﻯ ﻭ ﻋﻘﻠﻰ ﺑﺮﺍﻯ = ﺩﺭﻙ ﻫﺮﭼﻪ ﺩﺭﺳﺖ<sp= an dir=3DLTR> </spa= n>ﺗﺮ ﻫﺴﺘﻰ ﻣA= 268;ﺒﺎﺷﺪ ﮔﺮﭼﻪ ﻫﻨﺮﻫﺎ&#= 65263; ﻏﻴﺮ ﺍﻟﻬﻰ ﺍﮔ&= #65198; ﺟﻨﺒﻪ ﻣﻨﻔﻰ ﻧ&= #65194;ﺍﺷﺘﻪ ﺑﺎﺷﺪﻣﻘﺪﻣﺎ= 5173; ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65197;ﺍ ﺑﺮﺍﻯ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ ﺩﺍﺭﺩ ﮐﻪ ﻣﻌﻤ&= #65262;ﻟﺎ ﺑﻨﺪﺭﺕ ﭼﻨﻴﻦ &= #65165;ﺳﺖ ﻣﺎﻧﻨﺪ ﺍﺩﻳﺴ&#= 65262;ﻥ ﮐﻪ ﺑﺎ ﭼﻬﻞ ﺍﺧ= ﺘﺮﺍﻉ ﺧﻮﺩ'ﻫﺮﮔﺰ ﺑﺪ&= #65255;ﺒﺎﻝ ﮐﺴﺐ ﻣﺎﻝ ﺍﻳﻦ = ﺍﮐﺘﺸﺎﻓﺎﺕ ﻋﻠﻤﻰ ﻧﺮﻓﺖ'ﻭ&= #65193;ﻳﮕﺮﺍﻥ ثرﻭﺗﻤﻨﺪ ﺷﺪA= 255;ﺪ.ﻭﺧﻮﺩ ﻓﻘﻴﺮ ﭘﺎﻳﺎﻥ &= #65227;ﻤﺮ ﺧﻮﺩﺭﺍ ﺩﺍﺷﺖ &= #65261;ﻣﺎﻧﻨﺪ ﺍﻧﺸﺘﻦ ﭘس ﺍﺯ &= #64400;ﺸﻒ ﻧﺴﺒﻴّﺘﻬﺎﻯ = 5191;ﻮﺩ'ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﺑﻘﻴﻪ ﻋﻤ&= #65198; ﺧﻮﺩﺭﺍ ﺻﺮﻑﺍ&#= 65203;ﺘﺎﺩﻯ ﺩﺍﻧﺸﮕﺎهﻫﺎ'= 5261; ﺍﻓﺘﺨﺎﺭﺍﺕ ﻣ&#= 65166;ﻟﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ = ﻣﺤﺎﻓﻞ ﻋﻠﻤﻰ ﺭﺍ ﺗﻮﺍ&= #65255;ﺴﺖ ﮐﻪ ﻣﻮﻓﻖ ﺑﮑﺸ&= #65234; ﺟﺪﻳﺪﻯ ﺩﺭ ﺍﻳ&= #65254; ﻓﺎﺻﻠﻪ ﻣﻴﺸﺪ.&= #65261; ﻳﺎ ﭼﻮﻥ ﭘﺎﺳﺘ&= #65262;ﺭ ﮐﻪ ﺑﺮﺍﻯ ﺍثب= 575;ﺕ ﻧﻘﺶ ﻣﻴﮑﺮﻭﺏ &= #65193;ﺭ ﺑﻴﻤﺎﺭﻯ ﻫﺎ ﻋ&= #65252;ﺮﻯ ﺭﺍ ﺻﺮﻑ ﮐﺮﺩ'ﻭ= ﺩﺭ ﻋﺰﻟﺖ ﺧﻮﺩ ﻣﺎ&= #65255;ﻨﺪ ﻭﺗﻨﻬﺎ ﺩﺭ ﻭﻗ&= #65174; ﻣﺮﮒ ﺑﻮﺩ'ﮐﻪ ﺧ= ﻮﺭﺳﻨﺪ ﻗﺎﻟﺐ ﺗﻬﻰ ﮐﺮ&= #65193;'ﮐﻪ ﺑﺰﺭﮔﺘﺮﻳﻦ ﮐ&#= 65204;ﺐ ﺣﻘﻴﻘﻰ ﺑﺮﺍﻯ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺭﺍ ﻧﻤﻮ&= #65193;ﻩ ﺍﺳﺖ.<o:p></o:p> ﭘس ﻫﻨﺮ= ﮐﻪ ﻭﺳﻴﻠﻪ ﺩﺭﻙ ﻫ&= #65204;ﺘﻰ ﺍﺳﺖ'ﺗﻨﻬﺎ ﻳﻚ = ﺗﻌﺒﻴﺮ ﺑﻴﺎن ﻴﺎﺯ ﺗﺨ&#= 65268;ّلی هنرﻣﻨﺪ' ﻭﻧﻮA= 225; ﻋﺎﻃﻔﻪ ﻭﻯ ﻧﻴ&= #65204;ﺖ.ﺑﻠﮑﻪ ﻣﻴﺨﻮﺍﻫﺪﺑﺪ= 5267;ﮕﺮﺍﻥ ﻫﻤﺎﻥ ﻋﺎﻃﻔﻪ &= #65197;ﺍ ﺑﺪﻫﺪ. ﮔﺮﭼﻪ ﻣ= ﻮﻗﺘﻰ ﻭﺣﺘﻰ ﻣﻬﻢ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭﻟﻰ ﺍﻳﺠﺎﺩ ﻋﺎﻃﻔ&#= 65258; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻫﻤﻴﺸﻪ ﻭﺣﺘﻰ &= #65155;ﺑﺪﻯ ﺍﺳﺖ ﮐﻪ ﺳﺎﻟﮑ&= #65166;ﻥ ﺧﻮﺩﺭﺍ ﺑﻬﻤﺎ&#= 65253;ﻋﻮﺍﻃﻒ ﻭ ﺍﺣﻮﺍﻝ ﻭ ﻋﻘ= ﻠﻬﺎﻯ ﮐﻠّﻰ ﺍﻟﻬﻰ'ﺩ&#= 65197; ﺑﺎﻟﺎﺗﺮﻳﻥﺪ= 5197;ﺟﻪ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65191;ﻮﺩ ﻣﻴﺮﺳﺎﻧﻨﺪ.ﮐ&#= 65258; ﺍﻭﻟﻴﺎﻯ ﻣﺤﻤ&#= 65194;ﻯ'ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ ﺭﺍ ﺗﺎ ﻋﺮ= ﺵ ﺭﺣﻤﺎﻥﺒﻤﻌﺮ= 5165;ﺝ ﻭ ﺍﺳﺮاء ﺑﺎﻟ= 5166; ﻣﻴﺒﺮﻧﺪ'ﻭ ﺑﻨ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194; ﻣﻴﺮﺳﺎﻧﻨﺪ. ﻭ = ﻟﺬﺍ ﻫﻨﺮﻣﻨﺪ ﻗﺒﻠ&#= 65166;'ﺑﺎﻳﺪ ﺑﺨﻠّﺎﻗﻴّﺖ A= 251;ﻘﺎﻡ ﻫﻨﺮﻯ'ﻭﮐﻤﺎﻝ &= #65193;ﺭ ﺧﻮﺩ ﺭﺳﻴﺪﻩ ﺑ&= #65166;ﺷﺪ ﻭﺗﻮﻟﺪ ﺑﺮﺗﺮ&#= 65193;ﺭ ﺧﻮﺩﺭﺍ ﺍﻧﺠﺎ&#= 65249; ﺩﺍﺩﻩ ﺑﺎﺷﺪ.ﮐ&= #65258; ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻧ&= #65268;ﺰ ﺧﻠّﺎﻗﻴّﺖ ﺑA= 194;ﻫﺪ ﻭ ﺧﻠﻖ ﻧﻤﺎﻳﺪ.= ﻭ ﺍﻳﻦ ﺷﺮﻁ ﺗﻨﻬ&= #65166; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺳﺮﻧﻮﺷﺘﻰ ﻗﺎ&#= 65169;ﻞ ﺗﺄﻳﻴﺪ ﻫﺴﺖ'ﮐ&= #65258; ﭼﻮﻥ ﺧﻮﺩ ﺑﭙﺎ&= #64400;ﻰ ﺭﻭﺍﻥ ﻭ ﺷﻬﻮﺩ = ﻧﻬﺎﺋﻰ ﻋﺮﺷﻰ ﺭﺳﻴﺪ' ﺁ= ﻧﮕﺎﻩ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ &= #65197;ﺍ ﺑﻬﻤﺎﻥ ﺩﺭﺟﻪ &= #65169;ﻤﻘﺼﺪ ﺷﻬﻮﺩﻯ ﻭ ﺍﺣﻮ&= #65165;ﻟﻰ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ &= #65191;ﻮﻳﺶ ﻣﻴﺮﺳﺎﻧﺪ. ﮐﻪ = ﮐﺎﻣﻠﺎﻥ ﺯﺭﺩﺷﺘﻰ ﺑﻨﻮ&#= 65197; ﻣﺮﺗﻀﻮﻯ ﭼﻬﺎ&#= 65197;ﻡ'ﻭ ﮐﺎﻣﻠﺎﻥ ﻣﺴﻴ&#= 65188;ﻰ ﺑﻨﻮﺭ ﻣﺼﻄﻔﻮ&#= 65263; ﻭ ﮐﺎﻣﻠﺎﻥ ﺳﻠ&= #65262;ﮐﻰ ﻣﺤﻤﺪﻯ ﺒﻨﻮﺭ &= #65239;ﺎﺋﻢ ﺭﻭﺡ القُدُس = ﻣﻴﺮﺳﻨﺪ.ﻭﻧﻪ ﺩﺭ ﺩﻳﻦ ﻭ ﻣﺬﺍ= ﻫﺐ ﻗﺸﺮﻯ ﺍﺳﻠﺎﻣ&#= 65264;. ﺗﺎ ﻧﻮﺑﺖ ﻣﻬﺪ&= #65263; ﻣﻮﻋﻮﺩ ﺑﺮﺳﺪ &= #64400;ﻪ ﻧﻮﺭ ﻫﻔﺘﻢ ﺭﺏ&= #1617;ﺭﺣﻤﺎﻥ ﺍﺯ ﺗﺠﻠّﻴﺎﺕ &#= 65251;ﺘﻮﺍﻟﻰ ﻭﺑﻴﻨﻬﺎﻳﺖ ﺧ&#= 65194;ﺍﻭﻧﺪ ﺑﺮﺳﻨﺪ.ﻭﺗﺎ ﺩ&= #65197; ﻧﻮﻉ ﺑﺎﺯ ﺑﺎﻟ&= #65166;ﺗﺮ ﭼﻬﺎﺭ ﺻﺪ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﺩﻳﮕﺮ ﺑﺸ&= #65260;ﻮﺩ ﻫﺸﺘﻢ ﻧﻮﺭ ﺭﺏ&= #1617; ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ'ﺑﻬﺪﺍﻳﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ' = ﺑﺮﺗﺮ ﺍﺯ ﻣﻬﺪﻯ ﻣﻮﻋ&= #65262;ﺩ ﻣﺤﻤﺪ ﺧﻮﺍﻫﻨ&#= 65194; ﺭﺳﻴﺪ ﺁﻧﮕﺎﻩ &= #65169;ﺎ ﺷﻬﻮﺩ ﻫﺸﺘﻢ ﻋ&= #65198;ﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ'ﺑﺨﻠﻖ ﻧﻮﻉ ﺧﻮﺩ ﺑﺎﺯ = ﻣﻴﮕﺮﺩﻧﺪ. ﺗﺎ ﺩﺭ ﺍﻳ= ;ﻦ ﮐﺮﻩ ﺯﻣﻴﻦ ﻳﺎ ﮐﺮﺍ&= #65173; ﺩﻳﮕﺮ.ﮐﻪ ﺑﺮﺍ&= #65263; ﺍﺭﻭﺍﺡ ﻏﻴﺮ ﻣ&= #65166;ﺩﻯ ﻭ ﻏﻴﺮ ﺃﺗﻤﻰ' ﺯ= ;ﻣﺎﻥ ﻭﻣﮑﺎﻥ ﻭ ﻓﺎﺻ&= #65248;ﻪ ﻫﺎ ﺑﺮﺍﻳﺸﺎﻥ &= #65251;ﻬﻢ ﻧﻴﺴﺖ.ﮐﻪ ﭼﻮﻥ = ﺍﻣﻮﺍﺝ ﺭﻫﺮﻭﻯ ﺩﺍﺭﻧ&#= 65194; ﻭ ﺷﺎﻳﺪ ﺳﺮﻳﻌ&= #65176;ﺮ.<o:p></o:p> ﮔﺎﻫﻰ= ; ﻫﻨﺮ ﺑﻮﺳﻴﻠﻪ ﺗﺨﻴ&#= 1617;ﻠﺎﺕ ﻭ ﺁﺭﺯﻭﻫﺎ ﻭﺗ&= #65252;ﻨّﻴﺎﺕ ﺍﻧﺴﺎﻧﻰ ﻣﺮﺑ&#= 65262;ﻃﻪ ﺍﺳﻴﺮ ﻣﻴﺸﻮﺪ. = ﻫﻨﺮ ﺍﺯ ﻧﻈﺮ ﺯﻳﺒﺎ&= #65163;یﻮ ﻭﻇﻴﻔﻪ ﻃﺒﻴﻌ&#= 65264;'ﺗﻤﺎﻡ ﻣﺄﻣﻮﺭﻳّﺖ ﻭ &#= 65261;ﻇﻴﻔﻪ ﺁﻥ ﻣﻨﺤﺼﺮ ﺩﺭ = ﺧﻠﻖ ﻋﺎﻟﻢ ﺗﺨﻴّﻞ &#= 65193;ﺭ ﺩﻳﮕﺮﺍﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﻳﺎ ﻫﻤﺎﻥ ﺗﺤﺮﻳﻚ &= #65227;ﻮﺍﻃﻒ ﻭ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﺁ= ;ﺭﺯﻭﻫﺎﻯ ﺩﻳﮕﺮﺍﻥ'ﺩﺭﻧ&#= 65224;ﺎﺭﺕ ﻫﺮ ﻗﻄﻌﻪ ﻫﻨﺮ&= #65263; ﺷﻨﻴﺪﻧﻰ ﻳﺎ ﺩ&= #65267;ﺪنی اﺳﺖ.ﺩﺭﺣﺎﻟﻴ= 4401;ﻪ ﺍﻳﻦ ﻋﺎﻟﻢ ﺗﺨ&= #65268;ّﻞ ﻣﻮﺭﺩ ﻧﻈﺮ ﺑﺮ&= #65165;ﻯ ﭙﻴﺪﺍﻳﺶ' ﺩﺭﺩ&= #65267;ﮕﺮﺍﻥ ﺑﻬﺮ ﻧﺤﻮﻯ ﻣﺨ&= #65166;ﻟﻒ ﻃﺒﻴﻌﺖ ﻫﺴﺖ.ﮐ&= #65258; ﺍﻣﻮﺭ ﻃﺒﻴﻌﻰ &= #65261;ﻋﺎﺩﻯﺪﺭ ﻫﻤﮕﺎﻥ ﺗﺤﺮﻳ&#= 65242; ﺧﺎﺹ ﺩﺭ ﺍﺣﺴﺎ&= #1587; ﻭﺭﻭﺍﻥ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﻧﻤﻰ ﻣﺎﻧﺪ'ﮐﻪ = ﻣﺨﺎﻟﻒ ﻃﺒﻴﻌﺖ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻣﺎﻧﻨﺪ ﻣﺨﺎﻟﻒ ﺑﻮﺩﻥ &= #65169;ﺎ ﻫﺮ ﺃﻣﺮ ﻧﺎﺳﻮ&= #65175;ﻰ ﻣﺎﺩﻯ ﻭﻣﻌﻨﻮ&#= 65263; ﻣﻮﺭﺩ ﺗﻌﻘّﻞ &#= 65227;ﻘﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﻓ= ﺼﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ.ﺍﻟ&= #65170;ﺘﻪ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #64404;ﻮﻧﻪﺍﻯ ﺁﺭﺯﻭﻫﺎ ﺩﺍﺭ&#= 65255;ﺪ'ﮐﻪ ﺧﻮﺍﺳﺘﻪ ﻧﻔس &#= 65165;ﻣّﺎﺭﻩ ﻭﺷﺄﻥ ﻭﻣﻘﺎﻡ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻭﺍﻟﻬﻰ &= #65153;ﻧﻬﺎﺍﺳﺖ. ﮐﻪ ﺍﺯ ﺃﺯﻝ ﺗﺎ= ﮐﻨﻮﻥ ﮐﺴﺐ ﮐﺮﺩﻩﺍﻧ&#= 65194;.ﺗﺎ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ &= #64380;ﻪ ﺑﺨﻮﻫﻨﺪ.ﻭ ﺑﺎ&= #65247;ﻌﮑس ﺮﺍﻯ ﺣﺎﻝ ﻣﺎﻧ&= #65256;ﺪ ﮔﺬﺷﺘﻪ ﻫﺎ' ﭼﺮ= ﺍ ﻋﻠﺎﻗﻤﻨﺪ ﻫﺴ&#= 65176;ﻨﺪ'ﮐﻪ ﮐﺎﺭﻣﺎ ﻃﻠﺒﻰ &= #65251;ﻴﺒﺎﺷﺪ .<o:p></o:p> ﺍﻣﺎ ᥺= 7;ﺎﻟﻤﺎﻥ ﺍﻟﻬﻰ' ﻭ ﻋﺎﻗﻠ= ﺎﻥ ﻧﺰﺩﻳﮑﺘﺮ ﺑﻬ&#= 65194;ﻑ ﺧﺪﺍﻭﻧﺪ ﻭﻃﺒ&#= 65268;ﻌﺖ ﻭ ﻓﻄﺮﺕ ﺧﻮﺩﺷ&= #65166;ﻥ' ﺩﺭﻭﺍﻗﻊ ﻳﻚ ﺗ&= #65248;ﺎﺵ ﻭ ﻣﺒﺎﺭﺯﻩ ﻓﮑ&= #65198;ﻯ ﻭ ﺫﻫنی ﺪﺍﺭﺩ. &= #64400;ﻪ ﺿﻤﻦ ﺣﻔﻆ ﺁﺯﺍ&= #65193;ﻯ ﺧﻮﺩ' ﻣﻴﺨﻮﺍﻫ&= #65194; ﺗﻌﺎﻟﻰ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﻭﻋﻘﻠﻰ ﻭﻭﺟﻮ&#= 65193;ﻯ ﭘﻴﺪﺍ ﮐﻨﺪ.ﻭ ﺍ= ﺯ ﺧﻄﺮ ﮔﺮﻓﺘﺎﺭ&#= 65267;ﻬﺎﻯ ﺣﻘﺎﺭﺗﻬﺎﻯ ﻧ&#= 65262;ﻋی ﻮ ﺟﻬﻨّﻤﻰ ﺟﻬ&#= 65166;ﻥ ﺩﻭﺭﻯ ﻧﻤﺎﻳﺪ. = ﺑﺮﺗﺮ ﺍﺯ ﻋﺎﻟﻤﺎﻥ ﻋ&= #65248;ﻮﻡ'ﻭ ﺣﺘﻰ ﻋﺎﻟﻤﺎﻥ &= #65251;ﺮﺍﺗﺐ ﻣﺘﻮﺳﻂ ﻭﻣﻘﺪ&#= 65251;ﺎﺗﻰ ﺷﻬﻮﺩﻯ'ﻋﺎﺭﻓ&#= 65166;ﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺍﺯ = ﺳﺮﻧﻮﺷﺖ ﺁﻳﻨﺪﻩ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﻣﻄﻤﺌﻥ ﻤﻴﺒﺎ&#= 65207;ﺪ. ﻭﻟﻰ ﺑﺮﺍﻯ ﭘﻴ&= #65198;ﻭﺍﻥ ﺳﺎﻟﻚ ﺧﻮﺩ'ﮐﻪ = ﺗﺎﺑﻊ ﻃﺮﻳﻘﺖ ﺍﻭ ﻫﺴ&= #65176;ﻨﺪ'ﺗﺎ ﻧﺨﻮﺍﻫﻨﺪ ﻳﺎ &= #65255;ﺘﻮﺍﻧﻨﺪ ﺑﺸﺮﺍﻳﻂ ﻟﺎﺯ&#= 65249;'ﺗﺎ ﺳﺮﺣﺪّ ﺷﺮﻁ ﮐ&#= 65166;ﻓﻰ ﺍﺯﻧﻈﺮ ﺩﺍﻭﺭ&#= 65263; ﺍﻟﻬﻰ ﺩﺭ ﺳﺎﻟ&= #64401;ﺎﻥ'ﺗﺎ ﺭﺿﺎﻳﺖ ﺍﻟﻬﻰ &= #65261; ﻣﺮﺍﺗﺐ ﻣﺪﺑّ= 5198; ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺍ'= ﺁﻏﺎﺯﺍﺯ ﭘﻴﺮ ﮐﺎﻣﻞ ﻭ ﺭ= ﻭﺡ ﻣﺪﺑّﺮ ﻭ ﺭﺏّ &#= 65165;ﻟﻨﻮﻉ ﺧﻮﺩ'ﻭ ﺑﺎﻟﺎﺗ&= #65198; ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65247;ﻠﻪ ﺭﺍ ﺭﺍﺿﻰﻭﺧﻮ&#= 65207;ﻨﻮﺩ ﻧﻤﺎﻳﻨﺪ.ﺯﻳﺮ&#= 65165; ﻫﺮ ﭘﻴﺸﺮﻓﺖ<sp= an dir=3DLTR> </spa= n>ﻣﻘﺎﻡ ﻧﻮﻋʌ= 64; ﺩﺭ ﻫﺮ ﺭﻭﺡ ﻓﺮﺩﻯ'= ﺑﺨﺼﻮﺹ ﺩﺭ ﺍﻧﺴﺎﻥ ﺳﺎ&= #65247;ﻚ'ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﺴﻄﺢ &= #65227;ﺮﺵ ﺭﺏّﺭﺣﻤﺎﻥ'ﻭ &#= 65169;ﺎﺯﮔﺸﺖ ﭘﻴﺎﻣﺒﺮﮔﻮﻧ= 5258; ﺑﺨﻠﻖ' ﺑﺎﻋث ﺧ&= #65262;ﺭﺳﻨﺪﻯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ'&= #65261; ﺧﻮﺭّﻩ ﻣﻨﺪﻯ &#= 65251;ﺮﺍﺗﺐ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﻭ ﺳﻠﻮﮐﻰ ﻣﻴﺒ&= #65166;ﺷﺪ'ﮐﻪ ﺩﺭ ﺷﺶ ﻭﻟﺎﻳﺖ = ﺳﻠﻮﮐﻰ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻣﻄﺮﺡ ﺍﺳﺖ. ﺩﺭ ﺍﻳﻨﺠ= ﺎ ﻧﻴﺎﺯ ﺑﮕﻔﺘﻦ &= #65255;ﻴﺴﺖ' ﮐﻪ ﺧﻴﺎﻝ</s= pan> &#= 65261; ﺗﺨﻴّﻞ ﻭ ﺁﺭﺯﻭﻯ ﺍﻧﺴ&= #65166;ﻥ'ﺩﺭ ﻫﺮ ﺳﻄﺢ ﻭﻣﻘﺎ&= #65249;' ﺑﺘﻨﻬﺎﺋﻰ ﻧﻤ&#= 65264; ﺗﻮﺍﻧﺪ ﺧﻮﺩ ﻭ&= #65183;ﻮﺩ ﻳﺎﻓﺘﻪ ﻭﺗﮑﺎ&#= 65251;ﻞ ﺭﺍ ﺗﺄﻣﻴﻦ ﮐﻨ&= #65194;.ﮐﻪ ﻫﻨﺮ ﺿﻤﻦ ﺍﻳﻦ = ﺁﺭﺯﻭﻫﺎﺑﺎﺷ= 5194;.ﻭﺑﻴﺎﻥ ﻋﺎﻃﻔﻪ ﺧﻮﺩ'ﺍ&= #65199; ﻃﺮﻳﻖ ﻫﻨﺮ'ﮐﺎ&= #65235;ﻰ ﺑﺮﺍﻯ ﺗﻔﺴﻴﺮ &= #64400;ﺎﺭﻫﺎﻯ ﻫﻨﺮﻯ ﻫﻨﺮﻣﻨ&#= 65194; ﻧﻴﺴﺖ.ﺯﻳﺮﺍ ﺟ&= #65256;ﺒﻪ ﻫﺎﻯ ﺩﻳﮕﺮ ﺻﻨ&= #65228;ﺘﻰ ﻭ ﻣﻬﺎﺭﺕ ﻫﺎ'ﻭ= ﻣﺴﺎﺋﻞ ﺳﻠﻴﻘﻪ ﻭ ﺍﻗﺘ&= #65212;ﺎﺩ ﻭ ﺍﻣﻨﻴﺖ ﻭ ﺗﺒ= ﻠﻴﻐﺎﺕ'ﺩﺭ ﺭﻭﺍﺝ ﻭ ﺃثر ﮐ&#= 65166;ﺭ ﻫﻨﺮﻯ ﺩﺭ ﺩﻳﮕ&= #65198;ﺍﻥ ﻣؤثّر ﻣﻴﺒﺎ᥸= 7;ﺪ.ﻭﻟﻰ ﻫﻨﺮ ﺍﻟﻬﻰﺳﻠ&#= 65262;ﮐﻰ ﭼﻮﻥ ﺗﻨﻬﺎ ﺩﺭ&= #65165;ﻧﮕﺸﺖ ﺷﻤﺎﺭﻯﺎﺯ ﺍﻧ&#= 65204;ﺎﻧﻬﺎ ﺍﺳﺘﻌﺪﺍﺩﺵ ﻭ&#= 65183;ﻮﺩ ﺩﺍﺭﺩ.ﮐﺴﺎﻧﻰ &= #64400;ﻪ ﺩﺭﺗﻮﻟﺪﺍﺕ ﭘ&#= 65268;ﺸﻴﻦ ﺑﺸﺮﻯ ﺑﻬﺘﺮﻳ&#= 65254; ﺗﮑﺎﻣﻠﺎﺕ ﻣﻘ&#= 65194;ﻣﺎﺗﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺷﺘ&#= 65258;ﺍﻧﺪ. ﻧﻪ ﺷﺮﺍﻳﻂ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﻭ ﺗﺒﻠﻴﻐﺎﺗﻰ &= #65261; ﺗﺠﺎﺭﺗﻰ ﻭ ﺷﻬ&= #65198;ﺕ ﻭ ﻣﺒﺎﻟﻐﺎﺕ ﮐ&= #65258; ﺍثرﻯ ﻧﺪﺍﺭﻧA= 194;. ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﻃ&= #65198;ﻳﻖ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﺪﺑّﺮ ﻫﺮ ﻓﺮﺩ' ﺁﻧﺎﻥ= ﺭﺍ ﻫﺪﺍﻳﺖ ﺑﺎﻣﻮ&#= 65197; ﺍﻟﻬﻰ' ﺁﻏﺎﺯ ﺍ= ﺯﺷﻨﺎﺧﺖ ﭘﻴﺮ ﮐﺎﻣﻞ'ﻭ ﺍ= ﺯﺩﻳﺎﺩ ﻧﻘﺶ ﻭﮐﻮﺷﺶ ﺳ&= #65166;ﻟﮑﺎﻥ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ = ﻫﻨﺮ ﺍﻟﻬﻰ ﺷﺒﺎﻫﺘ&#= 65264; ﺍﺯ ﺍﻳﻦ ﻟﺤﺎﻅ = ﺑﺎ ﻫﻨﺮ ﺻﻨﻌﺘﻰ ﻭ = ﻋﺎﻣﻴﺎﻧﻪ ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> ﺟﺎﻯ ﺗﮑ= ;ﺮﺍﺭ ﻫﺴﺖ.ﮐﻪ ﮔﻔﺘﻪ = ﺷﻮﺩ' ﻋﻮﺍﻣلی که د᥷= 7; ﮐﺎﺭ ﻫﻨﺮ ﻣؤثّر ﻫʌ= 04;ﺘﻨﺪ.ﻳﮑﻰ ﺩﺍﺷﺘﻦ ﻋﺎﻃﻔ&#= 65258; ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﻫ&= #65256;ﺮﻯ'ﺩﺭ ﻫﻨﺮﻣﻨﺪ ﭘﺮﻭ&#= 65197;ﻯ ﻧﺎﻇﺮ ﺃثر ﻫﻨ= 5198;ﻯ.ﮐﻪ ﻃﺒﻴﻌﺘﺎ ﻧﺘﻴ&#= 65184;ﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺭﻭ&#= 65187;ﻰ ﺁﻧﺎﻥ'ﺩﺭ ﺗﻮﻟ&= #65194;ﺍﺕ ﺑﺸﺮﻯ ﭘﻴﺸﻴﻦ'&= #65169;ﺨﺼﻮﺹ ﺩﺭ ﺗﺮﺑﻴﺘﻬﺎ&#= 65263; ﺍﺟﺘﻤﺎﻋﻰ ﺗﻮ&#= 65247;ﺪ ﮐﻨﻮﻧﻰ ﺁﻧﺎﻥ &= #65165;ﺳﺖ. ﺩﺍﺷﺘﻦ ﻗﺪﺭﺕ &= #65175;ﺤﺮﻳﻚ ﮐﻨﺘﺮﻝ ﺷﺪﻩ ﺩ&= #65197; ﻋﻮﺍﻃﻒ'ﭼﻪ ﺩﺭ = ﻫﻨﺮﻣﻨﺪ ﻭﭼﻪ ﺩﺭ ﻧﺎﻇﺮ&= #65165;ﻥ ﻭ ﻋﺎﺷﻘﺎﻥ ﻫﺴ&= #65176;ﻰ ﺿﺮﻭﺭﻯ ﺍﺳﺖ. ﮐ= ﻪ ﻣﺒﺎﺩﺍ ﺍﻳﻦ ﺗ&= #65188;ﺮﻳﻚ' ﭼﻮﻥ ﺍﻧﻔﺠﺎﺭ &= #65155;ﺗﻤﻰ ﻫﻤﻪ ﺟﺎﻧﺒﻪ ﻭ&= #65169;ﻰ ﺣﺴﺎﺏ ﺩﺭ ﻳﻚ ﻟ= ﺤﻈﻪ ﺻﻮﺭﺕ ﮔﻴﺮﺩ. ﮐ= ﻪ ﭼﻴﺰﻯ ﺳﺎﻟﻢ ﺑ&= #65166;ﻗﻰ ﻧﻤﻴﮕﺬﺍﺭﺩ.ﭘ&#= 1587; ﺑﺮﺍﻯ ﺗﺤﺮﻳﻚ &= #65259;ﻨﺮﻯ ﻧﺎﻇﺮﺍﻥ ﻫﺪﻑ &= #65193;ﺭ ﺗﻤﺎﻡ ﮐﺎﺭ ﺍﻋ&= #65248;ﺎﻡ ﺷﺪﻩ ﻫﻨﺮﻣﻨﺪ'&= #65261;ﺑﺮﻧﺎﻣﻪ ﻫﺎﻯ ﻣﻮﺭﺩ ﺁﺭ&= #65199;ﻭﻯ ﻧﺎﻇﺮﺍﻥ ﻣﺸﺨ&#= 65210; ﻣﻴﺒﺎﺷﺪ.ﻋﻮﺍ&#= 65219;ﻒ ﻟﺎﺯﻡ ﺁﻧﭽﻪ ﺧ&= #65262;ﺩ ﺧﻮﺍﻫﺎﻧﻪ ﻣﻔ&#= 65268;ﺪ ﺷﺨﺺ ﻫﻨﺮﻣﻨﺪ &= #65169;ﺎ ﺷﺨﺺ ﻧﺎﻇﺮ ﻫﺴ&= #65176;ﻰ ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﺑ&= #65252;ﺮﻭﺭ ﺍﺯ ﻃﺮﻳﻖ ﻋﻮﺍ&= #65219;ﻒ ﻫﻤﮑﺎﺭﻯ ﻭﻣﻨ&#= 65166;ﺻﻔﻪ ﺑﻴﻦ ﻫﻨﺮﻣﻨﺪ &= #65261; ﻫﻨﺮﺷﻨﺎﺳﻰ'ﻭ &= #65169;ﻴﻦ ﺍﻧﺴﺎﻥﺒﺎﺷﺪ. &= #65261;ﺟﺎﻟﺐ ﻋﺎﻗﺒﺖ ﺗﺒﺪﻳ&#= 65246; ﺑﻌﻮﺍﻃﻒ ﻓﺪﺍ&#= 64400;ﺎﺭﻯ'ﻭ ﺍﺯ ﺧﻮﺩ ﮔﺬﺷﺘ&= #64405;ﻰ ﺑﺎﺷﺪ.ﻳﻌﻨﻰ ﻫ&= #65256;ﺮﻣﻨﺪ ﺗﻨﻬﺎ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ ﺍﺣﺴﺎس ﺑﺪﻫﺪ'&#= 65261; ﺧﻴﺮﻯ ﺭﺍ ﻧﺨﻮ&= #65165;ﺳﺘﻪ ﺍﺯ ﻫﻨﺮ ﺷﻨﺎﺵ = ﻧﺎﻇﺮ ﺑﮕﻴﺮﺩ.ﻭ ﻧﺎﻇ&= #65198; </spa= n>ﻫﻨﺮ ﻧﻴﺰ ﻫA= 252;ﺎﻥ ﻗﺪﺭ ﮐﻪ ﺑﻬﺮﻩ = ﺍﺯ ﻫﻨﺮ ﻭﻫﻨﺮﻣﻨ&#= 65194; ﻣﻴﮕﻴﺮﺩ'ﺑﻬﺘ&#= 65198; ﻭ ﻫﻨﺮ ﺧﻮﺩ ﺑﺠ= ﺎﻣﻌﻪ ﺑﺼﻮﺭﺕ ﻧﺘﺎﻳ&#= 65184;ﻰ ﻣثبت ﺑﺎﺯ ﮔﺮA= 193;ﻧﺪ. <o:p></o:p> ﻧ= ﻘﺶ ﻓﮑﺮ ﻭ ﻃﺮﺡ ﺑﺮ= ﺗﺮﻯ' ﻭ ﺍﺳﺘﺪﻟﺎﻝ ﻣ&= #65262;ﺟﻮﺩ ﺩﺭﻫﺮ ﻃﺮﺡ ﺍﺯ = ﻫﻨﺮﻣﻨﺪ ﻣﻬﻢ ﺍﺳﺖ.ﮐﻪ ﻫ= ﻨﺮ ﺧﻮﺩﺭﺍ ﻋﻠﻤی &#= 65262;ﻣﻨﻄﻘﻰ ﻭ ﻣﺤﺒﻮﺏ ﺃﮐث&#= 1585;ﻳّﺖ ﺑﻨﻤﺎﻳﺪ.ﮔﺮﭼ&#= 65258; ﺑﺮﺍﻯ ﺯﻣﺎﻥ ﮐ&= #65262;ﺗﺎﻩ ﻋﺼﺮ ﺧﻮﺩ ﻭﺟﺎ&= #65251;ﻌﻪ ﺧﻮﻳﺶ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﺗﮑﻨﻴﻚ ﻟﺎﺯﻡ &= #65193;ﺍﺭﺍﻯ ﺍﺭﺍﺋﻪ ﮐﺎﺭ ﻫ&= #65256;ﺮﻯ' ﺑﻤﻮﺍﺯﺍﺕ ﭘﻴ&#= 65208;ﺮﻓﺖ ﺗﻤﺪﻥ ﺟﺎﻣﻌﻪ &= #65261; ﺗﮑﻨﻮﻟﻮﮊﻯ'ﻭ &= #65165;ﻣﮑﺎن ﺍﻧﺘﺸﺎﺭﺍﺕ ﻭ &= #65175;ﻌﻠﻴﻤﺎﺕ ﻭ ﻣﻌﺎﺩﻟﺎﺕ ﻓ&= #64401;ﺮﻯ ﺟﺎﻣﻌﻪ ﻫﺎ ﻭ ﺍ= ﻓﺮﺍﺩ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﺗ&= #65166; ﻫﻨﺮﻣﻨﺪ ﺍﺯ ﻫ&= #65252;ﻪ ﮔﻮﻧﻪ ﻫﻨﺮﻫﺎ&#= 65263; ﻧﻘﺎﻁ ﻣﺨﺎﻟﻒ &= #65183;ﻬﺎﻥ ﺑﺎ ﺧﺒﺮ ﻭ ﺑﻬﺮ= ﻩ ﺑﮕﻴﺮﺩ. ﺗﺎ ﺗﻔ= ﺎﻫﻢ ﮐﻞ ﺍﻧﺴﺎﻧﻰ ﺍ&= #65199; ﻃﺮﻳﻖ ﻫﻨﺮﺻﻮ&#= 65197;ﺕ ﮔﻴﺮﺩ. ﻫﺪﻑ ﺗﻌ= ﺎﻟﻰ ﺩﺍﺷﺘﻦ' ﺷﺮﻁ ﻣ= ﻮﻓﻘﻴّﺖ ﻃﻮﻟﺎﻧﻰ ﺗﺮ ﻫ&= #65256;ﺮ ﻭ ﻫﻨﺮﻣﻨﺪﺍﺳ&#= 65174;. ﺑﻮﺻﻔﻰ ﻫﺪف ه= 575;ﻯ ﺍﻋﻠﺎﻡ ﺷﺪﻩ'ﺗ&= #65166; ﻧﺎﻇﺮﺍﻥ ﺗﻐﻴ&#= 65268;ﺮ ﺗﮑﻠﻴﻒ ﺻﺮﻳﺢ &= #65191;ﻮﺩﺭﺍ ﺑﺪﺍﻧﻨﺪ . ﺗﻮﺻ= ﻴﻒ ﮐﻪ ﻫﻨﺮ ﻭ ﻫﻨﺮ= ﻣﻨﺪﺍﻥ ﺁﻥ'ﺑﺎ ﺟﺪّﻳﺖ &= #65169;ﮑﻮﺷﻨﺪ.ﺑﺎﺯ ﺷﺮﺍﻳﻂ ﺗﻮﻓﻴ&#= 65238; ﻫﺪﻑﻧﻬﺎﺋﻰ' ﺻ&= #65262;ﺭﺕ ﺑﺮﺩﺍﺷﺖﺍﻟﻬ= 5264; ﺍﺯ ﺃثر ﻫﻨﺮﻯ &#= 65165;ﺳﺖ.ﻳﺎ ﺍﺳﺘﻌﺪﺍﺩ &#= 65169;ﺮﺩﺍﺷﺖ ﺍﻭ ﮐﻪ ﺑﺎﺷﺪ.ﺑ= ﺎ ﺗﻮﺿﻴﺢ ﻫﻨﺮﻣ&#= 65256;ﺪ'ﻭ ﺑﺎ ﺗﺮﺑﻴﺘﻬﺎ&#= 65263; ﻫﺪﻑ ﺟﺎﻣﻌﻪ'ﻗ&= #65194;ﺭﺕ ﺑﺮﺩﺍﺷﺖ ﻭ ﺫﻭ&= #65237; ﻫﻨﺮﻯ ﺭﺍ ﺑﻴﺸ&= #65176;ﺮ ﮐﺮﺩ.ﻗﺪﺭﺕ ﺗﺨ&= #65268;ّﻞ ﻫﻨﺮﻣﻨﺪ'ﻭ ﻗﺪ&= #65197;ﺕ ﺑﻴﺎﻥ ﻫﻨﺮﻯ ﺑ&= #65200;ﺑﺎﻥ ﻳﺎ ﺑﮑﻠﻤﺎﺕ ﻭ&= #65267;ﺎ ﺑﺎﺁﻫﻨﮕﻰ ﻭ ﻧ&= #65240;ّﺎﺷﻰ ﻭ ﻏﻴﺮﻩ'ﺩﺭ ﻧﺎ= ﻇﺮﺍﻥ ﻫﻨﺮ' ﮐﻤﮑﻰ ﺑﻬ= ﺘﺮ ﺟﺎﻣﻌﻪ ﻣﻴﮑﻨ&#= 65194; .<o:p></o:p> ﻣﺎﺩﻩ ﻫ= ;ﻨﺮﻯ'ﺑﺮﺣﺴﺐ ﺷﺮﺍﻳﻂ ﻣﮑﺎﻥ &= #65261;ﺯﻣﺎﻥ ﻭ ﺍﻓﺮﺍﺩ ﺟ= ﺎﻣﻌﻪﻫﺎ ﻧﻘﺶ ﻣﻬﻤﻰ ﺩﺍ&= #65197;ﺩ. ﺩﺭ ﺟﺎﻣﻌﻪ ﻫﺎ = ﻧﻴﺰ'ﺷﻨﺎﺧﺖ ﺍﺭﺯﺷﻬﺎﻯ ﺍﻗ&#= 65176;ﺼﺎﺩﻯ ﻭ ﻣﻌﻨﻮﻯ ﺫﻫﻨ&= #65264; ﻭ ﺍﺭﺯﺷﻬﺎﻯ ﺭ&= #65261;ﺍنی ﻮﺭﻭﺣﻰ ﻭ ﺃﺑﺪ&= #65263;'ﺑﺎﻳﺪ ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65239;ﺮﺍﺭ ﮔﻴﺮﺩ.ﻭ ﺟﺎﻣﻌ&= #65258; ﺷﻨﺎﺳﻰ ﺑﺎﻳﺪ &= #65227;ﻤﻴﻖ ﺗﺮ ﺻﻮﺭﺕ ﮔﻴﺮ&= #65193;' ﺗﺎ ﮐﻤﺘﺮ ﺑﻠﺬ&= #65173;ﻫﺎﻯ ﺣﻘﻴﺮ ﺣﺮﺹ ﻭ ﻃ= ﻤﻊ ﻣﺎﺩﻯ'ﻭ ﻳﺎ ﻟﺬ= ﺕ ﺑﺮﺩﻥ ﺷﻬﻮﺍﻧ&#= 65264; ﻭ ﺟﻨﻮﻧﻰ 'ﻣﻘﺎ= ﻭﻣﺖ ﻭ ﺣﺘﻰ ﻣﺒﺎﺭﺯ&= #65257; ﮐﺮﺩ.ﻭ ﺍﻳﻨﺠﺎ = ﺍﺳﺖ' ﮐﻪ ﺑﻬﺘﺮﻳﻦ ﺷ&= #65198;ﺍﻳﻂ ﻣؤثّر ﺩﺭ ﻫﻨʋ= 98; ﺑﻤﺎ ﻳﺎﺩ ﺁﻭﺭﻯ ﻣﻴ&= #65208;ﻮﺩ. ﻭ ﺁﻥ ﻫﻨﺮ ﺍﻟﻬ= ﻰ ﻭ ﺳﻠﻮﻙ ﻭ ﺷﻬﻮ= ﺩ ﻣﺮﺍﺗﺐ ﺗﺠﻠﻴ&#= 1617;ﺎﺕ ﻭﺳﻄﻮﺡ ﺑﺮﺗﺮ &= #65227;ﻘﻠﻰ ﻭ ﺫﻭﻗﻰ'ﻭ ﻫﺪﻑ= ﺍﻧﺴﺎﻧﻬﺎﻯ اﻟﻬﻰ ﺍﺳﺖ. ﭼﻪ&= #65197;ﺳﺪ ﺑﮑﺎﻣﻠﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺍﻳﻦ ﻭﻟﺎﻳﺘﻬ&#= 65166;ﻯ ﺷﺸﮕﺎﻧﻪ ﺳﻠﻮ&#= 1705;ی ﻨﻮﻉ ﺑﺸﺮﻯ.ﺯﻳ&= #65198;ﺍ ﺑﺮﺣﺴﺐ ﻧﻈﺮﻳ&#= 65258; ﻫﮕﻞ'ﺍﻓﮑﺎﺭ ﻣ&= #65198;ﺩﻡ </spa= n>ﺑﺎ ﺿﺪ ﺍﻓﮑA= 166;ﺭ ﺁﻧﻬﺎ' ﺑﺮﺧﻮﺭ&= #65193; ﻣﻴﮑﻨﺪ. ﮐﻪ ﻫﻤ= ﻴﺸﻪ ﺩﺭ ﻫﺴﺘﻰ ﻭ ﺟﺎ= ﻣﻌﻪ ﻫﺎﻯ ﺍﻧﺴﺎﻥ ﻭ = ﺍﻓﺮﺍﺩ ﺣﺘﻰ ﺑﺴﻴﺎﺭ ﻧ&= #65200;ﺩﻳﻚ ﺑﻬﻢ ﻭﺟﻮﺩ ﺩﺍ&= #65197;ﻧﺪ. ﮐﻪ ﺗﺰ ﭘﻴﺪﺍ ﺷ= ﺪﻩ' ﺳﻨﺘﺰ ﻭﺗﺠﺮﺑ&#= 65258; ﺟﺪﻳﺪ ﻭﻋﻘﺎﻳ&#= 65194; ﻭ ﻧﻈﺮﻳّﺎﺕ ﺗ&#= 65166;ﺯﻩ ﺗﺮ ﻭﻣﺸﺘﺮﻙ ﺩ&= #65197; ﺑﻴﺸﺘﺮ ﺁﺭاء = 5251;ﻴﮕﺮﺩﺩ.ﭘس ﻫﻨﺮ ﻣﻨﺪ ﻗﺒﻠ&= #65166; ﺑﺎﻳﺪ ﺳﺎﻟﻚ ﻭ = ﺣﺘﻰ ﺍﻟﺄﻣﮑﺎﻥ ﺗﮑ&#= 65166;ﻣﻞ ﺷﻬﻮﺩﻯ ﺪﺍﺷﺘ&#= 65258;ﺑﺎﺷﺪ' ﺗﺎ ﻗﺪﺭﺕ ﻋﻘل ﻮ ﺗ&= #65228;ﻘّﻞ ﻭﺍﺳﺘﺪﻟﺎﻝ ﻭ&#= 65165;ﻫﺪﺍﻑ ﻭ ﺁﺭﺯﻭﻫﺎﻯ ﺧ&= #65262;ﺩ'ﻭﻣصاﺣﺒﻴʌ= 54; ﺭﺍ ﺑﻬﺘﺮ ﺑﺸﻨ&= #65166;ﺳﺪﻭ ﺩﻧﺒﺎﻝ ﮐﻨﺪ.ﺗ&= #65166; ﻧﻪ ﻓﻘﻂ ﺩﺭ ﺑُ&= #65198;ﺩ ﻣﺎﺩﻯ ﻣﺤﺒﻮﺏ&#= 65175;ﺮ ﺩﺭ ﺍﻓﺮﺍﺩ ﺑﻴ&= #65208;ﺘﺮﻯ ﻣﻴﮕﺮﺩﺩ.ﺑﻠﮑ&#= 65258; ﻧﺰﺩﻳﮑﺘﺮﺑﮑ= 5252;ﺎﻝ ﺭﺳﺎﻧﺪﻥ ﻣﻌﻨ&#= 65262;ﻯ ﻭ ﺍﺧﻠﺎﻗﻰ ﺍﻓ&= #65198;ﺍﺩ ﺟﺎﻣﻌﻪ ﮔﺮﺩﺩ &= #64400;ﻪﻋﺎﻗﺒﺖ ﺑﺪﺭﻙ ﻭﺑﺮﺩﺍ&#= 65207;ﺘﻬﺎﻯ ﻣﻴﻨﻮﻯ ﻭﺍﻟﻬ&#= 65264; ﻣﻮﻓﻖ ﺧﻮﺍﻫﺪ &= #65207;ﺪ. ﮐﺎﺭﻯ ﮐﻪ</s= pan> &#= 64344;ﻴﺎﻣﺒﺮﺍﻥ ﺧﺪﺍ ﻧﻴﺰ' ﻫﺮﻳ= ﻚ ﺑﺸﮑﻞ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻧﻪ ﻣﻄﺮﺡ ﮐﺮﺩﻩﺍ&#= 65255;ﺪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍ&#= 65247;ﻬﻰﺑﺎﺯﮔﺸﺘʌ= 58; ﺑﺨﻠﻖ ﻧﻘّﺎﺵ &#= 65261;ﺷﺎﻋﺮ ﻭ ﺍﺩﻳﺐﻭﺣﺘﻰ &= #65227;ﺎﻟﻢ ﻋﻠﻮﻡ ﻓﻴﺰﻳﻚ &= #65169;ﺎ ﻣﺘﺎﻓﻴﺰﻳک هستند . ﺁﻧﮕﺎʌ= 57; ﺷﺮﺍﻳﻂ ﻋﺮﻓﺎﻧﻰ ﻟﺎﺯ&#= 65249; ﺑﺮﺍﻯ ﻫﻨﺮﻣﻨ&#= 65194;'ﺑﺨﺼﻮﺹ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﻃﺎﻟﺐ ﺷﻨﺎﺧﺖ &= #65259;ﻨﺮﺍﻟﻬﻰ ﻭ ﺳﻠﻮﻙ ﻭ ﺷﻬﻮ= ﺩ' ﻫﺮﭼﻪ ﻋﻤﻴﻖ ﺗ&= #65198; ﺍﺯ ﺑﺮﺩﺍﺷﺘﻬ&#= 65166;ﻯ ﻫﻨﺮﻯ ﻭ ﺗﻔﮑّ&#= 65198; ﻣﺎﺩﻯ ﺩﻭﺭ ﺷﻮ&= #65255;ﺪ'ﻭ ﺗﻘﺮّﺏ ﺑﻴﺸﺘ= 5198; ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺩﺍﺭﻧﺪ .<o:p></o:p> ﻣﻴﺘﻮﺍ= ﻥ ﮔﻔﺖ ﻫﻨﺮﻯ ﻫﻢ = ﺑﻮﺟﻮﺩ ﻧﺨﻮﺍﻫﺪ ﺁﻣﺪ'&= #65165;ﮔﺮ ﻧﺘﻮﺍﻥ ﺁﺭﺯﻭ&#= 65259;ﺎ ﻭ ﺗﺨﻴّﻠﺎﺕ ﻭ &= #65193;ﻳﮕﺮ ﺷﺮﺍﻳﻂ ﺗﺤﻘﻖ &= #65259;ﻨﺮﻯ ﺭﺍ'ﺗﺠﺴّﻢ ﻣﺎ&#= 65193;ﻯ ﺑﻨﻤﺎﻳﻨﺪ.ﮔﻮ&#= 65163;ﻰ ﻫﻨﺮﻯ ﺑﺎﻟﻘﻮ&#= 1617;ﻩ ﺩﺭ ﺗﺨﻴّﻞ ﻫﻨ&#= 65198;ﻣﻨﺪ'ﺩﺭ ﺳﻮﮊﻩ ﺗﻌﺒﻴﺮ&#= 65263; ﺍﺭﺍﺋﻪ ﺷﺪﻩﺍ&#= 65261; ﺑﻨﺎﻇﺮ ﻫﻨﺮ ﺍ&= #65251;ﮑﺎﻥ ﻣﻴﺪﻫﺪ ﺩﺭ ﻓﮑ&= #65198; ﺧﻮﺩ ﺭﺍ ﻣﺠﺴم &= #65252;ﻮﻣﺎﺩﻯ ﺑﺒﻴﻨﺪ. ﮔﺮﭼﻪ = ﻣﻄﻠﻘﺎ ﻫﻤﺎﻥ ﺭﺍ ﻧﺒﻴ&= #65256;ﺪ ﮐﻪ ﺗﺎ ﺣﺪﻭﺩﻯ = ﭼﻨﺎﻥ ﺑﺎﺷﺪ. ﻧﺎﻇﺮ ﻫ= ﻨﺮ ﻭ ﺷﻨﻮﻧﺪﻩ ﻭﺧ&= #65262;ﺍﻧﻨﺪﻩ ﺃثرﻫﻨﺮﻯ'ﻫﻤA= 166;ﻥ ﺁﺭﺯﻭ ﺭﺍ ﺩﺭ ﺩ= ﻝ ﺩﺍﺷﺘﻪ'ﺩﺍﻧﺴ&#= 65176;ﻪ ﻳﺎ ﻧﺪﺍﻧﺴﺘﻪ'&= #65203;ﻮﮊﻩ ﻫﻨﺮﻯ ﺭﺍ ﻫﻤﺎ&= #65253; ﻣﻴﻴﺎﺑﺪ'ﮐﻪ ﻣ&= #65268;ﺨﻮﺍﺳﺘﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #64344;س ﺍﺷﺘﺮﺍﻙ ﻣﻌﻨ&#= 65262;ﻯ ﻭﺭﻭﺣﻰ ﺑﺎ ﻫﻨ&= #65198;ﻣﻨﺪ ﺻﺎﺣﺐ ﻫﻨﺮ'ﺩﺭ = ﻧﺎﻇﺮﺍﻥ ﻫﻨﺮ ﺩﺳﺖ ﻣﻴﺪ&= #65259;ﺪ. ﻫﻨﺮﻋﺎﻃﻔﻰ ﺑ&#= 65166;ﺷﺪ ﻳﺎ ﻟﻬﻮ ﻭﻟﻌﺐ'= ﻭ ﻳﺎ ﺧﻠﻖ ﻭ ﺁﻓﺮ= ﻳﻨﺶ ﻫﺎﻯ ﺟﺪﻳﺪ ﺍﺯ = ﺻﻮﺭﺗﻬﺎ ﻭ ﺍﺣﺘﻤﺎﻟﺎﺕ &= #65251;ﺠﺴّﻢ'ﺍﺯ ﻳﻚ ﻓﮑﺮ ﻏﻴﺮ ﻣ= ﺠﺴّﻢ ﺩﺭ ﺫﻫﻦ ﻣﻴﺘﻮ&= #65165;ﻧﺪ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﻭ = ﻳﺎ ﺣﺘﻰ ﺍﮔﺮ ﻫﻨﺮ = ﺗﻌﺒﻴﺮ ﺧﻴﺎﻟﻰ'ﻭ ﺍﺳﻘ&= #65166;ﻁ ﻣﺎﺩﻯ ﻭﺗﺠﺴّ= 5250; ﻭﺗﻨﺰﻳﻞ ﻳﻚ ﺍ&= #65247;ﻬﺎﻡ ﻓﮑﺮﻯ ﻭ ﻫﻨﺮﻯ = ﺩﺭ ﺫﻫﻦ ﻫﻨﺮﻣﻨﺪ&#= 65169;ﺎﺷﺪ' ﮐﻪ= ﻣﺮﺍﺗ= ;ﺐ ﺍﻟﻬﻰ ﺩﺍﺩﻩ ﺑ&= #65166;ﺷﻨﺪ.ﻭﻳﺎ ﺑﻔﺮﺽ ﺧﻮﺩ ﺁﻓ&= #65198;ﻳﺪﻩ ﺍﺳﺖ . ﻭ ﺣﺘﻰ ﻫ᥽= 6;ﺮ ﺍﮔﺮ ﺍﻧﻔﻌﺎﻝ &= #65169;ﺎﺷﺪ.ﻳﺎ ﻓﻌﻞ ﻣؤثّر 'ﻭ = 5267;ﺎ ﺍﺣﺴﺎس ﻣﺎﺩﻯ &#= 65169;ﺎﺷﺪ ﺑﺎ ﻋﺎﻃﻔﻪﺍﻯ &= #65251;ﻌﻨﻮﻯ ﻭ ﺍﻟﻬﻰ' ﮐﻪ ﺍﺭ= ;ﺯﺷﻬﺎ ﺭﺍ ﺟﺪﺍ ﺍﺯ ﻣﺎ= ﻫﻴّﺘﻬﺎ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﺩ&= #65261; ﺟﻨﺒﻪ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ ﺭﺍ ﺍﺯ ﻫﻢ ﺟﺪﺍ= ﻣﻴﮑﻨﺪ. ﮐﻪ ﻣﺎ ﺍﺯ ﺍﻣﻮ= ﺭ ﻣﺎﺩﻯ ﻭ ﻳﺎ ﺭﻭ= ﺣﻰ ﻣﻴﮕﻮﺋﻴﻢ.ﮔﺮ&#= 64380;ﻪ ﺩﺭ ﺍﻳﻦ ﺑﻴﻦ ﻣ= ﺮﺍﺣﻞ ﻣﺘﻮﺳﻄﻰ ﻫﺴﺖ.&= #64380;ﻮﻥ ﻣﺮﺍﺣﻞ ﺫﻫﻨﻰ &= #65261;ﻣﻌﻨﻮﻯ ﻧﻴﻤﻪ ﻣﺎﺩﻯ ﻭ = ﻧﻴﻤﻪ ﺭﻭﺍﻧﻰ'ﻭ ﻧﻴﺰ = ﻣﺮﺍﺣﻞ ﺑﻴﻦ ﺭﻭﺍﻧﻰ ﭘ&= #65198; ﻋﻘﺪﻩﺍﻯ'ﮐﻪ ﺩ&= #65197; ﻫﺮ ﺍﻧﺴﺎﻥ ﻫﺴ&= #65174;.ﺗﺎ ﺭﻭﺍﻥ ﺗﺰﮐﻴﻪ &= #65207;ﺪﻩ ﮐﻢ ﻳﺎ ﺯﻳﺎﺩ 'ﺑ= ;ﻤﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻭﺍﻟﻬ&#= 65264; ﺑﺮﺳﻨﺪ.ﻫﻤﻪ ﺍ&= #65267;ﻦ ﺟﻨﺒﻪﻫﺎﻯ ﻫﻨ&#= 65198;ﻯ ﺩﺭﻫﺮ ﺣﺎﻝ'ﺟﻨ&= #65170;ﻪ ﻣﻌﻤّﺎ ﺩﺭ ﺗﺮ&#= 64400;ﻴﺐ ﺍﺑﺪﺍﻋﻰ ﻭﻧﻮ&#= 65153;ﻭﺭﻯ ﻭﮐﺎﺭﺑﺮﺩ ﻣﺎ&#= 65259;ﺮﺍﻧﻪ ﺟﺪﻳﺪﻯ'ﺍﺯ ﻫﻤ&= #65258; ﻋﻮﺍﻣﻞ ﻭﮔﻮﻧ&#= 65258; ﻫﺎﻯ ﻓﮑﺮﻯ ﻭ ﺫ= ﻭﻗﻰ ﺍﻧﺴﺎن هاﻯ ﻣA= 176;ﻔﺎﻭﺕ ﺑﺎﻫﻢ' ﺑﺎﻳﺪ ﺩ= ﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ'ﺁﻧﮕﺎ&#= 65257; ﮐﺎﺭ ﻫﻨﺮﻯ ﻣﻮ&= #65235;ﻖ ﺗﺮ ﺍﺳﺖ.ﺩﺭ ﺣﺎ= ﻟﻴﮑﻪ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮ ﺳ= ﻠﻮﮐﻰ ﻭﺍﻟﻬﻰ' ﭘس ﺍﺯ = ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺍﺯ ﻫﻤﻪ = ﺍﻳﻦ ﻋﻮﺍﻣﻞ ﻣﻨﺎﺳ&#= 65168; ﻫﺮﺯﻣﺎﻥ ﻭﻫﺮ &= #65251;ﮑﺎﻥ ﻭﻫﺮ ﻃﺒﻘﻪ ﺍﻧ&= #65204;ﺎﻧﻰ' ﻣﻴﺘﻮﺍﻧﺪ ﺗﺄ&#= 1579;یر ﻋﺠﻴﺒﻰ &#= 65193;ﺭﻧﺎﻇﺮﺍﻥ ﻭ ﺷﻨﻮﻧﺪﮔﺎﻥ &= #65261; ﭘﻴﺮﻭﺍﻥ ﺳﺎﻟ&#= 65242; ﺧﻮﺩ ﺑﮕﺬﺍﺭﺩ.&= #64400;ﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺁﻧ&#= 65260;ﺎ ﺭﺍ ﺍﺯ ﻣﻘﺎﻡ ﺣ= ﻴﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﻮﻫﻴّﺖ ﻭ ﻓﺮﺷﺘﻪ ﮔﻮﻧ&= #65258; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺭﺁﻭﺭﺩ.ﮐﻪ ﺿ&= #65252;ﻨﺎﺍﺯ ﺍﻳﻦ ﭘس ﻋﻤﻠﺎ&#= 64380;ﻮﻥ ﺪﻳﮕﺮ ﻣﺮﺍﺗﺐ&#= 65165;ﻟﻬﻰ ﻣﻴﺸﻮﻧﺪ.ﺩﺭﻫ&#= 65198;ﺣﺎﻝ ﺍﻳﻦ ﺷﻌﻮﺭﻫﺎ&#= 65263; ﻋﺎﻃﻔﻰ'ﮐﻪ ﻣﻴ&= #65192;ﻮﺍﻫﻨﺪ ﺑﺎ ﻫﻨﺮ ﻧﻴﺰ ﺷ= ﮑﻞ ﺁﻥ ﺗﺠﺴّﻢ ﻭ ﺗ&= #65262;ﻟﺪ ﺟﻬﺎﻧﻰ ﺩﺭ ﺻﻮ&= #65197;ﺕ ﭘﻴﺪﺍ ﮐﻨﻨﺪ'ﺷ&= #65228;ﻮﺭﻯ ﻭﺍﺿﺢ ﺑﺎﺷﺪ.ﻭ&= #64380;ﻨﺎﻥ ﻫﻤﻪ ﺟﺎﻧﺒﻪ ﺍ&= #65267;ﻦ ﻭﺿﻮﺡ ﺑﺎﺷﺪ'ﮐ&= #65258; ﺭﻭﺯﻧﻪ ﻫﺎﻯ ﺿ&= #65228;ﻒ ﻭﺗﺎﺭﻳﻚ ﻭ ﻗﻬ&= #65240;ﺮﺍﺋﻰ ﺩﺭ ﻳﻚ ﺃثر ﻫﻨ&#= 65198;ﻯ ﻧﺒﺎﺷﺪ. ﮐﻪ ﺩﺭ= ﻧﻘﺪ ﺩﺭﺳﺖ ﻫﻨﺮ'ﻭﺗ&= #65256;ﻬﺎ ﺍﺯ ﻫﻨﺮ ﺷﻨﺎﺳ&= #65166;ﻥ ﻭﺍﻗﻌﻰ'ﮐﻪ ﺣﻖ = ﻧﻘﺪ ﻭﺍﻧﺘﻘﺎﺩ ﺩﺍ&#= 65197;ﻧﺪ ﺷﻨﺎﺧﺘﻪ ﻣﻴﺸ&#= 65262;ﻧﺪ.ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﮐﻤ&= #65166;ﻝ'ﺑﻴﻚ ﮐﺎﺭ ﻫﻨﺮﻯ ﻭ ﺁ= ﺭﺯﻭﻫﺎﻯ ﺗﺨﻴّﻠﻰ ﻫﻨﺮ= 5251;ﻨﺪ ﻣﻮﻓﻖ ﺑﮕﻔﺘﻪ(&= #65251;ﺎﻟﺮﻭ) ﻧﻪ ﻓﻘﻂ ﺗﺨﻴّ&#= 65248;ﺎﺕ ﻭ ﺁﺭﺯﻭﻫﺎ ﺑﻠ&= #64401;ﻪ ﺩﻭﺭﺩﺳﺖﺗﺮﻳ= 5254; ﺟﻨﺒﻪ ﻫﺎﻯ ﺁﺭ&= #65199;ﻭﻫﺎ'ﺑﺎﻳﺪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65261;ﺿﻮﺡ ﺩﺍﺷﺘﻪﺑﺎﺷﻨ= 5194;.ﻭﻫﻴﭻ ﻫﻨﺮﻯ ﻧﻤﻴﺘﻮ&#= 65165;ﻧﺪ ﺗﻤﺎﻡ ﻭﺿﻮﺡ ﺍ&= #65235;ﮑﺎﺭ ﺧﻮﺩﺭﺍ ﺑﻴﺎﻥ &= #64400;ﻨﺪ'ﮐﻪ ﺑﻴﺎﻥ ﺷﺪﻧﻰ ﻫ&= #65250; ﻧﻴﺴﺘﻨﺪ.ﭼﻪ ﺭ&= #65203;ﺪ ﮐﻪ ﺃﮐثر ﺍﻧﺴ= 5166;ﻧﻬﺎ ﻭﺣﺘﻰ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ'ﻣﺎﻳﻞ ﺑﺎﺑﺮﺍﺯ ﺍﺣﻮ&#= 65165;ﻝ ﻭ ﻋﻮﺍﻃﻒ ﻭ ﺍﺣ= ﺴﺎﺳﺎﺕ ﺧﻮﺩ باشند'ﺑᥴ= 6;ﺯ ﻋﻤﻠﺎ ﺑﺮﺧﻰ ﻋ&= #65262;ﺍﻃﻒ ﺧﻮﺩﺭﺍ ﻣﺸﺨّ= 5210; ﮐﻨﺪ ﮔﺎﻫی ﻤﺬ&#= 65259;ﺒﻰ.ﺯﻳﺮﺍ ﻧﺎﻇﺮﺍﻥ ﻫﻨﺮ &= #65175;ﻘﺮﻳﺒﺎ ﻫﻤﮕﻰ ﺗﻌﺼﺒّ= 5166;ﺕ ﻣﺬﻫﺒﻰ ﻭﺩﻳﻨ&#= 65264; ﺩﺍﺭﻧﺪ.ﻭﭼﻪ ﺟ&= #65256;ﺒﻪﻫﺎﻯ ﺳﻴﺎﺳی ﻮ ﺁﻳﺪ&#= 65163;ﻮﻟﻮﮊﻳﮑﻰ'ﮐA= 258;ﺑﺎﺯ ﺑﺎ ﺣﺪّ ﺃﮐثرA= 175;ﻌﺼّﺐ ﺍﻳﺪﺋﻮﻟﻮﮊﻳ= 4401;ﻰ ﻭﻋﻘﻴﺪﺗﻰ ﺩﺍ&#= 65197;ﻧﺪ ﻭﺣﺘﻰ ﺑﺴﻴﺎﺭ &= #65211;ﻔﺎﺕﺷﺨﺼﻰ ﺧﻮﺩﺭﺍ ﻫﻨﺮﻣ&#= 65256;ﺪ ﻣﺨﻔﻰ ﻣﻴﮑﻨﺪ. = ﻣﺎﻧﻨﺪ ﻣﻴﻞ ﮐﺴﺐ ﻣﻴﻞ = ﺍﺯ ﻫﻨﺮ ﻭﺟﻨﺒﻪ ﻫ&= #65166;ﻯ ﺗﺨﻴّﻠﻰ ﻭ ﻓﺮ&#= 65267;ب کاﺭﻯ' ﮐﻪ ﺧﻮﺩ &= #65259;ﻨﺮﻣﻨﺪ ﻋﻤﺪﺍ ﺑﮑﺎﺭ ﻣ&= #65268;ﮕﻴﺮﺩ ﮐﻪ ﻣﺮﺩ ﺍﻗﺘﺼ&= #65166;ﺩﻯ ﻭ ﻳﺎ ﺍﺟﺘﻤﺎﻋ&= #65264; ﻭ ﻳﺎ ﺍﻋﺘﻘﺎﺩ&= #65263; ﺁﻧﺮﺍ ﺩﺍﺭﺩ.<o:p></o:= p> ﻭ ﺍﮔﺮ ᥽= 9;ﺬﻳﺎﻥ ﺭﺍ ﺑﺮﺧﻰ ﺿﻤﻦ = ﺗﺨﻴّﻠﺎﺕ ﺟﻨﻮﻧﻰ'ﻭ ﺑﻴﻤ&= #65166;ﺭ ﮔﻮﻧﻪ ﻏﻴﺮ ﺗﮑ&= #65166;ﻣﻠﻰ'ﻭ ﺣﺘﻰ ﺑﻘﻬﻘﺮﺍ&#= 65263; ﺭﻭﺍﻥﺤﻴﻮﺍﻧ= 5264; ﺍﻧﺴﺎﻥﺮﺍ ﺑﺎ&#= 65259;ﻨﺮ ﻣﺮﺑﻮﻁ ﮐﺮﺩﻩ&#= 65165;ﻧﺪ' ﭼﻮﻥ ﻣﺮﺯ ﺗﺸﺨ&= #65268;ﺺﺃثر </spa= n>ﻫﻨﺮﻫﺬﻳﺎ᥽= 5;ﻰ'ﺑﺎ ﺃثرﻫﻨﺮ ﻋﻘﻠA= 166;ﻧﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ'&= #65165;ﻟﺒﺘﻪ ﺟﻨﻮنی ﺘﺮ ﻭﻳ= 5166; ﮐﺎﻣﻠﺘﺮﻣﻌﻠ= 5262;م او ﻫﺴﺘﻨﺪ. ﻭﻟ&#= 65264; ﻣﺮﺯ ﻣﺸﺘﺮﻙ ﺁ&= #65255;ﻬﺎ ﻧﺎ ﻣﻌﻠﻮﻡ ﺍﺳ&= #65174;.ﻭﭼﻮﻥ ﺣﺘﻰ ﻫﻨﺮﻫﺎﻯ &= #65251;ﻌﻘﻮﻝ ﻭﺍﺿﺢ'ﺑﺎﺯ ﺩﺭ = ﺣﺪّ أﻘﻞ ﻫﻨﺮﻣﻨﺪ'&#= 65261; ﺑﺎ ﺳﻄﺢ ﻋﻘﻞ ﺟ= ﻤﻌﻰ ﺟﺎﻣﻌﻪ ﺑﺎﺷﺪ'&= #65169;ﺎﺯ ﭘﻴﺸﺮﻓﺖ ﻗﺎﺑ&#= 65246; ﺗﻮﺟﻬﻰﻧﺨﻮﺍ= 5259;ﺪ ﺑﻮﺩ.ﺍﮔﺮ ﻫﻤﺎ&= #65253; ﺳﻄﻮﺡ ﻋﻘﻠﻰ ﺑ&= #65212;ﻮﺭﺕ ﻫﻨﺮ'ﻣﺎﻧﻨﺪ<sp= an dir=3DLTR> </spa= n>ﺷﻌﺮ ﻭ ﺍﺩﺑA= 268;ّﺎﺕ ﻭ ﺣﮑﻤﺘﻬﺎﻯ ﻓ&= #65248;ﺴﻔﻰ ﺑﺪﻳﮕﺮﺍﻥ ﺑﺮ&#= 65203;ﺪ'ﮐﻪ ﻫﻨﻮﺯ ﺩﺭ ﻫﻤﺎ&= #65253; ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264; ﻫﺴﺖ'ﻭﻟﻰ ﻫﻨﺮ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭ ﻧ= ﻈﺮ ﺑﺎﻳﺪ ﺩﺍﺷﺖ'ﮐ&= #65258; ﻳﮕﺎﻧﻪ ﺭﺍﻩ ﻫ&= #65256;ﺮﻯ ﺑﺮﺗﺮ ﺍﺯ ﻋﻘﻞ = ﺟﻤﻌﻰ ﺍﺳﺖ.ﭼﻪ ﺭﺳﺪ ﺑ= ﺴﻄﻮﺡ ﭘﺎﺋﻴﻦ ﺗﺮ'ﻭ ﻳ= ﺎ ﺑﻴﻤﺎﺭ ﮔﻮﻧﻪ &= #65259;ﺬﻳﺎﻧﻰ ﻭ ﺟﻨﻮﻧﻰ.ﻭ ﺍﻳ= ﻦ ﻣﻌﻘﻮﻟﻴّﺖ ﺑ= 5198;ﺗﺮ ﻭ ﺟﺪﻳﺪ ﮐﻪ ﺗﻨ= ﻬﺎ ﺩﺭ ﺍﻟﻬﺎﻣﺎﺕ &= #65247;ﺪﻧّﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﻭ ﺷﺎﻫﺪﺍﻥ ﻣﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻯ ﻫﺮﭼﻪ &= #65169;ﺎﻟﺎﺗﺮ ﻭ ﺑﻴﺸﺘﺮ ﺍﻟﻬ&= #65264; ﻗﺮﺍﺭ ﺩﺍﺭﺩ. ﮐ= ﻪ ﭼﻮﻥ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻧﻪ ﺗﺒﺪﻳﻞ ﻭ ﺗﺠﺴ&= #1617;ﻢ ﻣﺎﺩﻯ ﺩﺭﺁﻣﺪ' = ﻣﻔﻴﺪ ﻫﺪﺍﻳﺖ ﻣﺮﺩﻡ &= #65199;ﻣﺎﻥ'ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺩ&= #65197; ﻣﺴﺘﻌﺪﺍﻥ ﻳﻌ&#= 65256;ﻰ ﺩﺍﺭﻧﺪﮔﺎﻥ ﻋ&#= 65240;ﻠﻬﺎﻯ ﻓﺼﻮﻝ ﺑﺎﻟﺎﺗ&#= 65198; ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭ ﭼﻮﻥ ﺁﻳﻨﺪﻩ = ﻫﺎﻯ ﺑﺮﺗﺮ ﻏﻴﺒﻰ ﺍ&= #65247;ﻬﻰ'ﻭﻧﻴﺎﻣﺪ= 5257; </spa= n>ﺑﺘﺤﻘﻖ ﺟﻬʋ= 66;ﻧﻰ'ﺗﻨﻬﺎ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﺍﺳﺖ.ﮐﻪ = ﺧﺎﻟﻖ ﺍﻭل ﺯﻣﺎﻧﻬﺎ= 5263; ﻤﺘﻮﺍﻟﻰ ﺍﺭﻭ&#= 65165;ﺡ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳ&= #65190; ﺗﻌﺎﻟﻰ ﻫﺎﻯ ﻧ&= #65262;ﻋﻰ ﺍﺭﻭﺍﺡ.ﭼﻪ ﺭﺳ&= #65194; ﺑﺂﻳﻨﺪﻩ ﻫﺎﻯ &= #65169;ﺮﺗﺮ ﻭ ﻃﺮﺣﻬﺎﻯ ﺁﻣ&= #65166;ﺩﻩ ﺍﻟﻬی ﺒﺮﺍﻯﺎ= 5255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﮐﻪ = ﺑﻌﺪﻫﺎ ﺩﺭ ﺟﻬﺎﻥ ﻇﻬﻮ&= #65197;ﺍﺕ ﻭ ﺗﺠﻠّﻴﺎﺕ ﻭ &= #65175;ﺠﺴّﻤﺎﺕ ﻭﺗﻮﻟّﺪﺍﺕ ﻣ= 5166;ﺩﻯ ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ &= #65255;ﻮﻋﻰ ﺑﺎﻟﺎﺗﺮ ﺧﻮﺍ&#= 65259;ﻨﺪ ﺩﺍﺷﺖ.ﭘس ﺟﺎﻯ &= #65175;ﺮﺩﻳﺪ ﻧﺒﺎﻳﺪ ﺑﺎﺷﺪ' = ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎ ﻧﺴ&#= 65170;ﺘﺎ ﻋﺎﻗﻞ'ﺑﺨﺼﻮﺹ &= #65169;ﺎﻋﻘﻞ ﻟﻮﺍﻣﻪ ﺑﺮﺗﺮ &= #65165;ﺯ ﻋﻘﻞ ﺍﻣّﺎﺭﻩ &#= 65255;ﻔس ﺣﻴﻮﺍﻧﻰ ﮐﻪ ﻫ&= #65252;ﻪ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺍ&#= 65197;ﻧﺪ'ﻣﮕﺮ ﺑﺮﺧﻰ ﮐﻪ ﻣﺮﺍ&= #65175;ﺒﻰ ﺍﺯ ﺗﮑﺎﻣﻠﺎﺕ&#= 65235;ﺼﻮﻝ ﻭﻧﻮﻉ ﺑﺸﺮﻯ ﺭ&= #65165;ﺑﺎﻟﺎ ﺁﻣﺪﻩ ﺑﺎﺷﻨﺪ' = ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﮐﺴﺐ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺣﻰ ﻭ ﻋﻘﻠﻰ ﻭ ﺍﻟﻬ= ﻰ ﮐﺮﺩﻩ ﺑﻮﺩﻩﺍ&#= 65255;ﺪ ﺁﻧﮕﺎﻩ ﺑﺎ &#= 65227;ﻘﻞ ﻟﻮﺍﻣﻪ ﻧﻘّﺎ= 5193; ﺧﻮﻳﺸﺘﻦ'ﻭﺧﻮ&#= 65193;ﺭﺍ ﮐﻤﺘﺮ ﺩﺍﻧﻰ ﻧ&= #65204;ﺒﺖ ﺑﺪﻳﮕﺮﺍﻥ ﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ'ﻣﻴﺘﻮﺍ&#= 65255;ﻨﺪ ﺍﺯ ﻃﺮﻳﻖ ﺗﻘﻠ&= #65268;ﺪ ﻭ ﺗﻮﺳّﻠﺎﺕﻭ &#= 64344;ﻴﺮﻭﻯﻬﺎﻯ ﺁﻧﺎﻥ'ﺑﺎ ﺍﺭﺍ&= #65193;ﻩ ﻭ ﻃﻠﺐ ﺍﺻﺮﺍﺭ = ﺁﻣﻴﺰ'ﻭ ﺻﺒﻮﺭﻯ ﺗﺤﻤّ= 5246; ﻣﺸﮑﻠﺎﺕ ﺭﺍﻩ &= #65175;ﻌﺎﻟﻰ ﺍﻟﻬﻰ' ﮐﻪ ﻣﻌﻤ= ﻮﻟﺎ ﮐﻮﻩ ﻧﻮﺭﺩﺍﻥ &= #65193;ﺍﺭﻧﺪ'ﻭ ﻧﻪ ﺭﻫﺮﻭﺍﻥ ﺩ&= #65197; ﺳﻄﻮﺡ ﺍﻓﻘﻰ ﺁ&= #65255;ﮕﺎﻩ ﮔﻮﺋﻰ ﺯﻣﺎﻥ ﺭ&= #65165; ﺑﺠﻠﻮ ﮐﺸﻴﺪﻩ &= #65261; ﺁﻳﻨﺪﻩ ﻫﺎ ﺭﺍ = ﺑﺎﻣﺮﻭﺯ ﺁﻭﺭﺩﻩ'ﮐﻪ ﺑﻄ&= #65262;ﺭ ﺳﻤﺒﻮﻟﻴﻚ ﺗﮑ&#= 65166;ﻣﻠﺎﺕ ﺭﻭﺣﻰ ﻭ ﻋﻘﻠﻰ = ﺁﻥ ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ &= #65153;ﻳﻨﺪﻩ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩﺍﻧﺪ ﭼ&#= 65262;ﻥ ﭘس ﺍﺯ ﺷﻬﻮﺩﻫ&#= 65166;ﻯ ﻋﺮﺷﻰ ﺧﻮﺩ' ﺑﺨ= ﺼﻮﺹ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ'ﺑﻄﺮﻳﻘﺖ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﻣﺤﻤﺪﻯ ﺗﮑﻤﻴ&#= 65246; ﺷﺪﻩ ﻫﻤﺎﻥ ﻃﺮ&= #65267;ﻘﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﭘﻨﺠﮕ&#= 65166;ﻧﻪ ﭘﻴﺸﻴﻦ ﺁﺩﻡ ﻭ&= #65199;ﺭﺩﺷﺖ ﻭﻣﺴﻴﺢ ﻣﻴﺒﺎ&#= 65207;ﺪ ﺁﻧﮕﺎﻩ ﻫﺮﭼﻪ &= #65169;ﻴﺎﻥ ﮐﻨﻨﺪ'ﻳﺎ ﺍﻓﻌ&= #65166;ﻟﻰ ﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪ&= #65259;ﻨﺪ'ﻭ ﻳﺎ ﭘﻨﺪﺍﺭﻯ ﺩ&= #65197; ﺳﺮ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﻨﺪ' ﻫﻨﺮﻣﻨﺪﺍﻧﻪ &#= 65165;ﺑﺮﺍﺯ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﻣ&= #65166; ﺍﺯ ﻫﻨﺮﺍﻟﻬﻰ &= #65261;ﺳﻠﻮﮐﻰ ﻣﻴﮕﻮﺋﻴﻢ ﮐﻪ &= #65191;ﺎﺹ ﺁﺭﻳﺎ ﺷﺪﮔﺎﻥ'&= #65165;ﻓﺮﺍﺩﻯ ﺩﺭ ﺑﻴﻦ ﺗﻤﺎﻡ = ﻣﻠﻞ ﻫﺴﺘﻨﺪ. ﮔﺮﭼﻪ = ﺑﺘﻌﺪﺍﺩ ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﺟ&= #65166;ﻣﻌﻪ ﻫﺎﻯ ﺑﺎ ﻓﺼﻮﻝ = ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗﺮ ﭼﻮﻥ &= #65153;ﺭﻳﺎﺋﻴﺎﻥ ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ᥴ= 5;ﺻﻄﻠﺎﺣﺎ ﻣﺘﻤﺪﻥ ﺗﺮ ﻭ ﻋ= ﺎﻗﻞ ﺗﺮ ﮊﻧﺘﻴﮑﻰ ﺧ&= #65262;ﺍﻧﺪﻩ ﻣﻴﺸﻮﺩ.<o:p></o:p> ﺍﮔﺮ ﻫﺬ= ;ﻳﺎﻥ ﺭﺍ ﻳﮑﻰ ﺍﺯﻣﻮ&= #65165;ﺭﺩﻯ'ﺍﺯ ﻣﻌﻨﻰ ﻏﻴﺮ ﻭﺍ&= #65239;ﻌی ﺒﺪﺍﻧﻴﻢ' ﭼﻪﺭ&= #65203;ﺪ ﮐﻪﺑﺤﻘﻴﻘﺖ ﺑ&#= 65166;ﺷﺪ.ﺯﻳﺮﺍ ﻫﻤﺎﻥ ﺗﺨﻴّﻠ= 5166;ﺕ ﺣﻘﻴﺮ(ﺣﺪﻳث ﻧ&#= 65236;س) ﺍﻧﺴﺎﻥ ﻋﻘﺐ ﻣ&= #65166;ﻧﺪﻩ ﻓﮑﺮﻯ ﻭ ﻋﻘﻴﺪ&= #65175;ﻰ ﺑﺎﺭﻭﺍﻥ ﺁﻟﻮ&#= 65193;ﻩ ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﺳﻄ= ﻮﺡ ﺣﻘﻴﺮ ﻋﻘﻠﻰ ﻭ&= #65187;ﻴﻮﺍﻧﻰ ﻓﺼﻮﻝ ﺍﻭﻟﻴّ= 5258; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻫﺴﺘﻨﺪ'ﺑﺘﺨﻴ&#= 1617;ﻠﺎﺕ ﻭ ﺍﺑﺮﺍﺯ ﺁﺭﺯ&= #65261; ﻫﺎﻯ ﺧﻮﺩ'ﻭﻟﻮ = ﻫﻨﺮﻣﻨﺪﺍﻧﻪ ﻭ ﻳﺎﺩﺭ ﺣﺪّ ﻋ&= #65240;ﻞ ﺧﻮﺩﺷﺎﻥ ﻫﻨﺮ&#= 65251;ﻨﺪﺍﻧﻪ ﺩﺍﺭﻧﺪ.ﻣﺎﻧﻨ&#= 65194; ﻫﻨﺮ ﮐﻮﺑﻴﺴﻢ'&= #64400;ﻪ ﺭﻭﺍﻥ ﮐﺎﻭﺍﻥ &= #65169;ﺮﺭﺳﻰ ﻧﻴﮑﻮﺋﻰ ﺑﺮﺍ&#= 65263; ﺷﻨﺎﺧﺖ ﺑﻴﻤﺎ&#= 65197;ﺍﻥ ﺭﻭﺍﻧﻰ ﺍﺯ ﺁﻥ = ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴﮑﻨﻨﺪ.ﻭﺑﺎ&#= 65187;ﻮﺍﻝ ﻣﺨﻔﻰ ﻫﻨﺮﻣﻨ&#= 65194; ﻭﻧﺎﻇﺮ ﭼﻨﺎﻥ &= #65155;ثر ﻫﻨﺮﻯ'ﺁﮔﺎﻩ ﻣ&= #65264; ﮔﺮﺩﻧﺪﮐﻪ &#= 65251;ﺸﮑﻠﺎﺕ ﺭﻭﺍﻧﻰ ﺁﻧﺎﻥ &= #64380;ﻪ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﺍﻳﻦ ﻫﻨﺮ ﺍﮐثرﻳّʋ= 76;ﻰ ﺭﺍ'ﺍﺯ ﺍﻓﺮﺍﺩ = ﻫﻤﻪ ﺟﺎﻣﻌﻪ ﻫﺎ'ﻣﻄ&= #65248;ﻮﺏ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻨ&#= 65194;. ﺯﻳﺮﺍ ﻫﻤﻴﺸﻪ &= #65165;ﮐثرﻳّﺖ ﺩﺭ ﺳﻠﺴﻠﻪ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﺭﻭﺣﻰ'ﺩﺭ ﺩﺭﺟ&= #65166;ﺕ ﻭ ﻣﺮﺍﺗﺐ ﻭ ﺳﻄ= ﻮﺡ ﻭ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﭘﺎﺋﻴﻦ ﺗﺮ ﻫﺴ&= #65176;ﻨﺪ. ﺁﻧﮕﺎﻩ ﻣﻴﺪﺍ&#= 65255;ﻴﻢ ﺍﻳﻦ ﺁﺭﺯﻭﻫﺎ&#= 65263; ﻇﺎﻫﺮ ﺷﺪﻩ 'ﺩﺭ= ﻟﺒﺎس ﻫﻨﺮﻯ ﺭﺍ' ﻳﻚ(ﻫ= ;ﺬﻳﻴﺎﻥ ﺠﺴّﻢ) ﻭ ﺑﺼﺤﻨ&= #65258; ﻭﺟﻮﺩ ﻣﺎﺩﻯ ﺩ&= #65197;ﺁﻣﺪﻩ'ﺍﺯ ﺫﻫﻦ ﻣﺘﻔﮑّﺮ &#= 65153;ﻥ'ﺑﭽﺸﻢ ﺩﻳﮕﺮﺍﻥ ﻋﺮﺿ&#= 65258; ﺷﺪﻩ ﺍﺳﺖ.ﮐﻪ ﺍ= ﻳﺪﺁﻟی کاﺫﺏ ﻭ ﺣﻘﻴﺮ &#= 65251;ﻴﺒﺎﺷﺪ.ﻫﻤﺎA= 253; ﺍﻳﺪﺁﻟﻬﺎﻯ ﮐ&#= 65166;ﺫﺏ ﺑﺎﺯﻧﺪﮔﺎﻥ ﻗ&#= 65252;ﺎﺭ' </spa= n>ﮐﻪ ﻫﻤﻴﺸﻪ A= 175;ﺼﻮﺭ ﺻﺤﻨﻪ ﺑﺮﺩ ﺩﺍ&= #65163;ﻢ ﺭﺍ ﺩﺍﺭﻧﺪ ﮐﻪ = ﺟﺒﺮﺍﻥ ﺗﻤﺎﻡ ﺧﺴﺎﺭﺗ&#= 65260;ﺎ ﺭﺍ ﻣﻴﮑﻨﺪ.ﭘس &= #65165;ﺩﺍﻣﻪ ﺑﺎﺯﻯ ﻗﻤﺎﺭ ﺭ&= #65165; ﻣﻴﺪﻫﺪ. ﻭ ﻳﺎ ﻣ= ;ﺒﺎﺭﺯﺍﺕ ﺍﺻﻄﻠﺎﺣﺎ ﺳﻴ&#= 65166;ﺳﻰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺣ&#= 65198;ﻳﺺﮐﺴﺐ ﻣﻘﺎﻣﺎﺕ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ ﻭﺯﻭﺭﮔﻮﺋﻰ ﻭ &= #65231;ﺎﺭﺕ ﺍﻣﻮﺍﻝ ﻋﻤﻮﻣ&#= 65264;'ﻭﻟﻮ ﺑﻌﻨﻮﺍﻥ ﺭﻫﺒ&#= 65198;ﺍﻥ ﻭ ﺍﻓﺮﺍﺩ ﺃﻣﻴ&= #65253;ﺪﺭ ﺣﻔﻆ ﺍﻣﻮﺍﻝ ﺟ&= #65166;ﻣﻌﻪ'ﮐﻪ ﺑﺎ ﻫﺮ ﻣﺸﮑﻠﺎ&= #65175;ﻰ ﻫﻤﭽﻨﺎﻥ ﺍﺩﺍ&#= 65251;ﻪ ﻣﺒﺎﺭﺯﻩ ﺧﻴﺎ&#= 65247;ﻰ ﺧﻮﺩ ﺭﺍ ﻣﻴﺪﻫ&= #65194; ﻃﺮﺣﻬﺎﻯ ﺟﺪﻳ&#= 65194; ﻭﺗﺎﮐﺘﻴﮑﻬﺎ= 5263; ﺗﺎﺯﻩﺍﻯ</sp= an> &#= 65259;ﺮ ﺑﺎﺭ ﻣﻴﺨﻮﺍﻫ&#= 65256;ﺪ ﻣﺸﮑﻠﺎﺕﺭﺍ ﺩ&#= 65261;ﺭ ﺯﺩﻩ' ﻫﺮﭼﻪ ﺑﻴ= ﺸﺘﺮ ﺑﺎ ﺧﻮﺵ ﺯﺑﺎﻧ&= #65268;ﺒﻴﺎﻥ ﻣﺸﮑﻠﺎﺕ ﻭ ﺳﺮ&= #65251;ﺎﻳﻪ ﮔﺬﺍﺭﻯﺘﺎﺯﻩ= 5165;ﻯﺒﻨﻤﺎﻳﻨﺪ. ﮐﻪ ﺑﻬﺪﻑ ﺑﺮﺳ&= #65256;ﺪ.ﻭﻟﻮ ﺑﻘﻴﻤﺖ ﻋﻤﺮﺷ&#= 65166;ﻥ ﺗﻤﺎﻡ ﻣﻴﺸﻮﺩ.&= #65261;ﺟﺰ ﻏﺼّﻪ ﻭ ﺃﻧﺪﻭ&#= 65257; ﺷﮑﺴﺘﻬﺎ ﻭﺯﻧ&#= 65194;ﺍﻧﻬﺎ'ﻭ ﺣﺘﻰ ﺷﮑﻨﺠﻪ ﻫ&= #65166;ﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ &= #65193;ﻭﺭ ﺩﻳﺪﻩﺍﻧﺪﻭﭼ= 5268;ﺰﻯ ﺑﺨﺎﻃﺮ ﻧﺪﺍﺭ&#= 65255;ﺪ.ﻭ ﭼﻮﻥ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺣﻰ ﻧﻴﺰ ﻧﮑﺮﺩﻩ'ﭘ&= #1587; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65165;ﮐثرﺍ' ﺑﺸﮑل ﻤﺒﺎﺭﺯ= 5165;ﺕ ﺳﻴﺎﺳﻰ ﻳﺎ ﻣﺒ&= #65166;ﺭﺯﺍﺕ ﻗﻤﺎﺭ'ﻭﺩﺭ ﻣﺒ&= #65166;ﺭﺯﺍﺕ ﺑﺎﺯﺍﺭ ﻭ ﻏﻴﺮ&= #65257; ﺗﻠﻒ ﮐﺮﺩﻩﺍﻧ&#= 65194;.ﻟﺬﺍ ﭘس اﺯ ﻣﺮﮒ'ﺑﻬ&#= 65252;ﺎﻥ ﻧﻮﻉ ﻧﺴﺦ ﺑﺪﺗ&= #65198; ﺑﺸﺮﻯ'ﻳﺎ ﻣﺴﺦ = ﺣﻴﻮﺍﻧﻰ ﺳﻘﻮﻁ ﻣﻴﮑﻨﻨ&#= 65194;'ﻭﺗﻮﻟﺪ ﻣﺠﺪﺩ ﺁﻥ ﺻﻮﺭ&= #65175;ﻬﺎ ﺭﺍ ﻭ ﻓﻮﺭﺍ ﺩﺭ= ﺟﻬﺎﻥ ﻣﻴﻨﻤﺎﻳﻨﺪ'ﮐ&#= 65258; ﺩﺭ ﺁﻧﻬﺎ ﺍﺯ ﮐ= ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺑﺸﺮ&#= 65263; ﮐﻨﻮﻧﻰ ﺑﺮﺍﻳ&#= 65208;ﺎﻥ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ &= #65169;ﺎﺷﺪ. ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁ&= #65253; ﭼﻨﺎﻥ ﻣﺴﺦ ﻣﻴ&= #64405;ﺮﺩﻧﺪ'ﮐﻪ ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭ&= #65191;ﻮﻙ ﺑﻬﺘﺮﻳﻦ ﺷﺎﻧ&#= 1587; ﺁﻧﺎﻥ ﺧﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ.ﺯﻳﺮﺍ ﻣﺎ&= #65197; ﻭﻣﻮﺭ ﻭﺣﺘﻰ ﮔ&= #65268;ﺎﻩ ﻭﻋﻠﻔﻬﺎﻯ ﻫﺮ&#= 65199; ﺧﻮﺍﻫﻨﺪ ﺷﺪ'ﺗ&= #65166; ﺑﺠﺎﻯ ﺻﺪﻫﺎ ﻫ&= #65200;ﺍﺭ ﺳﺎﻝ' و حتی ﻣﻴ= 5248;ﻴﻮﻧﻬﺎ ﺳﺎﻝ ﺭﻧﺠﻬﺎﻯ &= #65199;ﻧﺪﮔﻰ ﻫﺎﻯ ﻧﻮﻋﻰ'ﻭ ﺗ= ﮑﺎﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ ﺩﺭ ﺟﻬ&= #65166;ﻥ </spa= n>ﺩﺍﺷﺘﻪ ﺑﺎʌ= 07;ﻨﺪ.ﮐﻪ ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘ&= #65264; ﺻﺪ ﺑﺎﺭﻩ'ﺑﻬﻤ&= #65268;ﻦ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﻫ&= #65252;ﻴﻦ ﻭﻇﻴﻔﻪ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺍﺭﺍﺩﻯ'ﺗﺎ ﺷﻬ&= #65262;ﺩ ﻭﺍﺟﺐ ﺭﻭﺡ ال= 602;ُدُس ﻗﺎﺋﻢ ﺷﻬﻮﺩ ﺷ&= #65208;ﻢ'ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﻨﺪ.ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﺗﻮﻟ&#= 65194;ﺍﺕ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺸﻮﻧﺪ'ﮐﻪ ﭼﻨ&= #65166;ﻥ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ.&= #64400;ﻪ ﺭﻭﺡ ﻫﺮ ﺃﺗﻢ ﻭ= ﻣﻮﺟﻮﺩﺍﺕ ﺗﺤﺖ ﺃﺗﻤﻰ ﻧﻴ&= #65200;' ﺭﺍﻩ ﺩﺭﺍﺯ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﻧﻮﻋﻰ'ﺧﻮﺩ ﺭﺍ = ﺑﻨﻮﻉ ﺑﺸﺮﻯ می ﺮﺳﺎ= 5255;ﻨﺪ.ﻭﻫﻤﻴﻦ ﺗﻨﻬﺎ ﺧﻮﺍﺳﺘ&#= 65258; ﺧﺪﺍﻭﻧﺪ ﻭﻓﻄ&#= 65198;ﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﺭﺍ ﺩﺭ ﻧﻮﻉ ﺑﺸ= ﺮﻯ ﺍﻧﺠﺎﻡ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺩﺍﺩ. ﮐﻪ ﺑﺎﻧﻮ= ﺍﻉ ﺑﻰ ﻧﻬﺎﻳﺖ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻧﻴﺰ ﺑﺮ&= #65203;ﻨﺪ ﮐﻪ ﻓﺮﻣﺎﻥ ﮐﻦ = ﻓﻴﮑﻮﻥ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﻫ&= #65252;ﻪ ﻣﻮﺟﻮﺩﺍﺕ ﻫﺴ&#= 65176;ﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺩ&= #65197; ﻫﺴﺘﻰ ﻫﺮﭼﻪ ﻫ&= #65204;ﺖ' ﺭﻭﺡ ﻓﺮﺩﻯ ﺍﺳ&= #65174;'ﮐﻪ ﺗﻦ ﻫﺎﻯ ﻣﻮﺟﻮ&= #65193;ﺍﺕ دارای ﺭﻭﺡ هرچه ﮐﻮﭼﮑﺘ᥷= 8; ﻣﻴﺒﺎﺷﺪ.ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ' = ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﻧﻮﻋ&#= 65264; ﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑ= ﺪ' ﺗﻨﻬﺎ ﺧﻮﺍﺳﺘ&#= 65258; ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺁ&= #65235;ﺮﻳﻨﺶ ﻫﺴﺘﻰ'ﻭ ﻣﺤﺘﻮ&= #65267;ﺎﺕ ﻫﺴﺘﻰ می ﺒﺎﺷ= 5194;.ﻭﺑﺪﻭﻥ ﻣﺤﺘﻮﻳﺎﺕ ﻫﺴ&#= 65176;ﻰ'ﮐﻞ ﻫﺴﺘﻰ ﻭﺣﺘﻰ ﻓ&= #65216;ﺎ ﻭ ﺧﻠﺄ ﻧﻴﺰ ﻭﺟ= ﻮﺩ ﻧﺪﺍﺭﻧﺪ. ﭼﻮﻥ = ﺩﺭﻫﺴﺘﻰ ﻏﻴﺮ ﺍﺯ ﺧﺪﺍ ﮐ= ﺴﻰ ﻧﻴﺴﺖ.ﻫﻤﻪ ﺃﺻ&= #65246; ﺁﻧﻬﺎ ﺭﻭﺡ ﻓﺮ&= #65193;ﻯ ﺍﺯ ﺭﻭﺡ ﺍﻟﺄﺭ&= #65261;ﺍﺡ ﺍﻟﻠﻪ ﺟﺪﺍ ﺷﺪ&= #65257; ﺃﻟهی ﻫﺴﺘﻨﺪ.<o:= p></o:p> ﺑﻬﺘﺮ ﺍ= ;ﺳﺖ ﺗﺨﻴّﻠﺎﺕ ﻫﺬ= 5267;ﺎﻧﻰ ﻭ ﻏﻴﺮ ﺍﻟﻬﻰ ﻭ= ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﺭﺍ'ﺗﺨ&= #65268;ّﻞ ﮐﺎﺫﺏ ﻭ ﺁﺭﺯﻭ&= #65263; ﺑﺎﻃﻞ'ﺍﺯ ﺧﻮﺍ&= #65203;ﺘﻪ ﻫﺎﻯ ﻧﻔس ﺍﻣّ= 5166;ﺭﻩ ﭘﺮﻋﻘﺪﻩ ﻫﺮ ﺍ&= #65255;ﺴﺎﻥ ﺪﺍﻧﺴﺖ. ﻭﺑﻌﻨ&= #65262;ﺍﻥ ﻧﻔﻊ ﻭ ﻫﻮس. ﻭﻟ= ﺬﺍ ﻋﻠﻤﺎﻯ ﺟﻤﺎﻝ' = ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ ﺭﺍ ﻋﻤﻠ&= #65264; ﻣﺘﺪﺭّﺝ' ﻭﻟﻰ &= #64400;ُﻨﺪ ﺩﺍﻧﺴﺘﻪ' ﻭ ﻧﺘ= ﻴﺠﻪ ﻳﻚ ﺍﻟﻬﺎﻡ ﻧﺎ&= #64404;ﻬﺎﻧﻰ ﻧﻤﻴﺪﺍﻧﻨﺪ.ﮐ&#= 65258;ﺍﻳﻦ ﻧﻈﺮ ﺩﺭﺳﺖ'ﺩﺭ = ﺑﺎﺭﻩ ﻫﻨﺮﻫﺎﻯ ﻏﻴﺮ &= #65165;ﻟﻬﻰ ﺻﺎﺩق اﺳﺖ.ﮐﻪ= 5203;ﺮﺍﺳﺮ ﺍﺯ ﺗﻤﺮﻳﻦ ﻭﺗ&= #65184;ﺮﺑﻪ ﺣﺮﻓﻪﺍﻯ ﺑﻮﺩ&#= 65257; ﺍﺳﺖ. ﮐﻪ ﺳﻮﺩ ﺁ= ;ﻥ ﺷﺨﺼﻰ'ﻭﻣﻮﻗّ= 5174; ﻭ ﻣﻨﺎﺳﺐ ﺯﻧﺪ&= #64404;ﻰ ﮐﻨﻮﻧﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ'ﺩﺭ ﻓﺼﻮﻝ ﻓﻌﻠﻰ ﺁ&= #65253; ﻣﻴﺒﺎﺷﺪ ﻭﻟﻰ &= #65193;ﺭ ﻫﻨﺮ ﺳﻠﻮﮐﻰ ﻭ&= #65165;ﻟﻬﻰ' ﺍﻟﻬﺎﻡ ﻟﺪﻧّ= 5264; ﺑﺼﻮﺭﺕ ﻳﻚ ﻓﮑ&= #65198; ﺍﺯ ﻳﻚ ﺣﮑﻤﺖ ﺍ= ﻟﻬﻰ ﺍﺳﺖ.ﻭ ﻳﺎﺍﮔﺮ = ﺟﻨﺒﻪ ﻓﻠﺴﻔﻰ ﺑﺎﺷﺪ'&= #65175;ﺎ ﭼﻪ ﺭﺳﺪ ﻣﺎﺩﻯ = ﺣﺮﻓﻪﺍﻯ ﻭ ﺻﻨﻌﺘﻰ. ﻟﺬﺍ= ﺍﻟﻬﺎﻣﺎﺕ ﺳﺮﺍﺳﺮ ﻣﻌﻘﻮ&#= 65247;ﺎﺕ ﺍﺳﺖ.ﭼﻪ ﺍﻟﻬﺎ&= #65249; ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﻭ = ﻳﺎ ﻋﺒﺮﺕ ﺍﺯ ﺭؤﻳ&#= 65166;ﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻭ ﺍﻳﻦ = ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻭﻗﺘﻰ &#= 65239;ﺎﺑﻞ ﺍﻧﺘﻘﺎﻝ ﺩﻳﮕ&#= 65198;ﺍﻥ'ﺑﺨﺼﻮﺹ ﺳﺎﻟﮑﺎﻥ ﻭ ﻣﺴ&= #65176;ﻌﺪﺍﻥ ﺳﻠﻮﻙ'ﺫﺧﻴﺮﻩ &= #65165;ﺳﺘﻌﺪﺍﺩﻫﺎA= 263; ﺳﻠﻮﮐﻰ ﺩﺍﺭﻧ&#= 65194; ﮐﻪﺗﻨﺰﻳﻞ ﻣﻨ&#= 65220;ﻘﻰ ﻭ ﭘﻴﺎﺩﻩ ﺷﺪﻥ = ﻣﺎﺩﻯ'ﻭ </spa= n>ﺗﺠﺴّﻢ ﻟﻔ᥺= 4;ﻰ ﻭ ﻧﻮﺷﺘﺎﺭﻯ'ﻭ&= #65247;ﻮ ﺗﻤثیلی ﻭﺳﻤ᥵= 0;ﻮﻟﻴﻚ ﺩﺍﺭﻧﺪ. ﻭﺍﺯ ﺩ= ﺍﻧﺴﺘﻨﻰ ﻫﺎﻯ ﺑﺸﺮﻯ'ﭼﻮ&= #65253; ﻋﻠﻮﻡ ﻭ ﻓﻠﺴﻔ&= #65258; ﻭﻋُﺮﻑ ﺟﺎﺭﻯ &#= 65165;ﻧﺴﺎﻧﻬﺎ ﻭ ﻣﻠﻞ'ﺑﺮﺍﻯ ﺍ= ﺳﺘﺪﻟﺎﻝ ﻭﺍثباﺕ ﻭ ﺭﻭA= 207;ﻦ ﮐﺮﺩﻥ ﺍﻳﻦ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 65208;ﻮﺩ.ﮐﻪ ﺧﻮﺩ ﻳﻚ ﻫﻨﺮﺍ&= #65247;ﻬﻰ ﺩﻳﮕﺮﻯ ﺍﺳﺖ.ﮐ&= #65258; ﭼﻮﻥ ﺳﺨﻨﺮﺍﻧ&#= 65264; ﻭ ﺧﻄﺎﺑﻪ ﻭﻳﺎ = ﺷﻌﺮ ﻭﺍﺩﺑﻴّﺎﺕ'ﻭ &#= 65165;ﺷﮑﺎﻝ ﺩﻳﮕﺮﻯ اﺯ ﻫﻨ&#= 65198;ﻫﺎﻯ ﺍﻧﺴﺎﻧﻰ'ﻫﻤﻪ &= #65211;ﺎﺣﺒﺎﻥ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘ&#= 65264; ﮐﻠّﻰ ﻧﺪﺍﺭﻧ= 5194;.ﮐﻪ ﺣﺘﻰ ﭘﻴﺎﻣﺒﺮ&#= 65255;ﻴﺰ ﻳﻚ ﺳﻮﻡ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﺧﻮﺩﺭﺍ' ﺑﮕﻔﺘ&= #65258; ﺧﻮﺩﺵ ﻋﺎﻗﺒﺖ &= #65169;ﻴﺎﻥ ﻧﮑﺮﺩ.ﮐﻪ ﻋﻠّ&#= 65174; ﺁﻥ ﺗﺮس ﺍﻭ ﻧﺒ&= #65262;ﺩﻩ' ﻭﻳﺎ ﻋﺪﻡ ﺍﻣﮑ&= #65166;ﻥ ﻓﻬﻢ ﺷﻨﻮﻧﺪﮔ&#= 65166;ﻥ ﻧﺒﻮﺩﻩ. ﺯﻳﺮﺍ = ﭘﻴﺎﻣﺒﺮ ﻣﻴﺒﺎﻳﺴﺖ ﺑﮕ&#= 65262;ﻳﺪ'ﮐﻪﺩﺭ ﺗﺎﺭﻳﺦ ﺑﻤﺎﻧ&#= 65194;.ﺗﺎﺷﺎﻳﺪ ﺁﻳﻨﺪﮔﺎﻥ ﺑﻔ&#= 65260;ﻤﻨﺪ. ﺑﻠﮑﻪ ﺧﻮﺩ ﭘﻴ&= #65166;ﻣﺒﺮ ﻧﻤﻰ ﺗﻮﺍﻧﺴﺘ&#= 65258;' ﺍﻟﻔﺎﻅ ﻭ ﺟﻤﻠ&= #65166;ﺗﻰ ﭘﻴﺪﺍ ﮐﻨﺪ'ﮐﻪ = ﺑﺘﻮﺍﻧﺪ ﻣﻌﺎﺩﻝ ﺍﻟﻬﺎ&#= 65251;ﺎﺕ ﺫﻫنی ﺨﻮﺩﺭﺍ = 5193;ﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﮐﻪ ﻫﺮ= ﺍﺿﺎﻓﻪ ﺷﺪﻥ ﺑﺮﺧﻰ ﺍﻓ&= #64401;ﺎﺭ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻭ&= #65227;ﻮﺍﻃﻒ' ﮐﻪ ﺩﺭﻫﻤﻪ ﺍﻧ&= #65204;ﺎﻧﻬﺎﻯ ﭘﻴﺸﺮﻓﺘﻪ ﻭ ﻳ&= #65166; ﻋﻘﺐ ﺭﻭﻯ ﮐﺮﺩ&= #65257; ﻣﻘﺎﻡ ﺭﻭﺣﻰ' ﺳ= ﺮﺍﺳﺮﺍﻟﻬﺎﻣ= 5166;ﺕ ﻟﺪﻧّﻰ ﻣﻨﺎﺳ= 5168; ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺫﻫ= ﻦ ﺩﺍﺭﻧﺪ.ﮐﻪ &#= 65175;ﻤﺎﻡ ﻗﺴﻤﺘﻬﺎﻯ ﺣﻴ&#= 65166;ﺗﻰ ﺍﻧﺴﺎﻥ' ﺗﺤﺖ ﺗ= ﺪﺑﻴﺮ ﻭ ﻣﺪﻳﺮﻳّﺖ ﻣ&#= 65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻣﺎﻧﻨﺪ ﮔﻔﺘﺎ&#= 65197; ﻭ ﺭﻓﺘﺎﺭ ﻭ ﺍﺧ= ﻠﺎﻕ ﻭ ﻋﮑس ﺍﻟﻌﻤﻞ &= #65255;ﺸﺎﻥ ﺩﺍﺩﻥ.ﮐﻪ ﺣﺘﻰ = ﺩﻳﺪﻥ ﻭ ﺷﻨﻴﺪﻥ ﺍﻧﺴ&= #65166;ﻥ ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﺧ&= #65194;ﺍﻭﻧﺪ ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> ﭘﻮﻟﻮﺍ= ﻟﺮﻯ ﺩﺭ ﮐﺘﺎﺏ ﺧﺪﺍ&= #65267;ﺎﻥ ﻣﻴﮕﻮﻳﺪ'ﮐﻪ ﺧ&= #65194;ﺍﻳﺎﻥ ﺁﻧﮕﺎﻩ ﺣﺘﻰ ﻗ&= #65212;ﻴﺪﻩ ﺷﻌﺮﻯ ﺭﺍ ﻣﻴﮕ&= #65262;ﻳﺪ ﮐﻪ ﺑﺸﺎﻋﺮ ﻣﻴ&= #65194;ﻫﺪ. ﺍﻟﺒﺘﻪ ﺑﺼﻮﺭ&#= 65173; ﻓﮑﺮ ﻭ ﺍﻳﺪﻩ ﻭ= ﻟﻰ ﺁﻫﻨﮓ ﻭ ﮐﻠﻤﺎ&= #65173; ﻭﺟﻤﻠﺎﺕ ﺁﻥ ﺑ&= #65204;ﺘﻪ ﺑﻬﻨﺮ ﺗﻨﺰﻳﻞ &= #65191;ﻮﺩ ﺻﺎﺣﺐ ﺍﻟﻬﺎﻡ &= #65251;ﻴﺒﺎﺷﺪ.ﮐﻪ ﭼﻪ ﺑﺴﺎ ﻫﻤﻪ ﺍ= ﻧﺴﺎﻧﻬﺎ ﺍﺣﺴﺎس ﺷﻌﺮﻯ &#= 65193;ﺍﺭﻧﺪ'ﻭﻟﻰ ﻫﺮﮔﺰ ﺷﻌﺮﻯ ﻧ&= #65252;ﻰ ﺗﻮﺍﻧﻨﺪ ﺑﮕﻮ&#= 65267;ﻨﺪ.ﻭ ﻳﺎ ﺳﻌﻰ ﻧﻤﻰ ﮐ= ﻨﻨﺪ'ﮐﻪ ﻭﻇﻴﻔﻪ ﺧﻮﺩ ﺩ&= #65197; ﺗﻨﻈﻴﻢ ﻣﺎﺩﻯ &= #64400;ﻠﻤﺎﺗﻰ ﺩﺭ ﺍﻓﮑﺎﺭ ﺷﻌ&= #65198;ﻯ ﻭ ﺷﻌﻮﺭﻯ ﻭ ﺍﺣ= ﺴﺎﺳﻰ ﺧﻮﺩ ﺭﺍ ﺑﻴﺎﻥ = ﻧﻤﺎﻳﻨﺪ. ﺯﻳﺮﺍ ﺍﻟﻬﺎﻣ&#= 65166;ﺕ ﺍﻟﻬﻰ ﻧﺴﺒﺖ ﺑ&= #65188;ﻘﺎﻳﻖ ﻋﻘﻠﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﮐﻠّﻰ ﺍﺳﺖ.ﻭ ﺑ&= #65268;ﺎﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ' = ﻫﻤﻴﺸﻪ ﺳﻤﺒﻮﻟﻴﻚ ﻭﮐ&#= 65248;ّﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻫ= ﺮ ﻃﺒﻘﻪ ﺑﺎﻟﺎﺗ&#= 65198;'ﺯﺑﺎﻧﺶ ﺑﺮﺍﻯ ﻃﺒﻘﻪ ﭘ&= #65166;ﺋﻴﻦ ﺗﺮ ﭼﻨﻴﻦ ﺍﺳﺖ.= ﮔﻮﺋﻰ ﺑﺰﺭﮔﺴﺎﻝ ﻣﻴ&#= 65192;ﻮﺍﻫﺪ ﺑﻄﻔﻠﻰ ﺻﺤﺒﺖ &= #64400;ﻨﺪ'ﻭ ﻳﺎ ﻣﺎﺩﺭﻯ ﮐﻪ = ﺩﺭ ﻳﻚ ﮐﻠﻤﻪ'ﻓﮑﺮ&= #65263; ﺭﺍ ﺑﺬﻫﻦ ﻃﻔﻞ = ﺧﻮﺩ ﺑﺪﻫﺪ.ﮐﻪ ﺑᤨ= 5;ﻮﻳﺪ ﺍﻳﻨﺠﺎ ﺧﻄﺮ ﺍ&= #65203;ﺖ'ﻳﺎ ﺍﻳﻦ ﮐﺎﺭ ﺧﻄﺮ = ﺩﺍﺭﺩ.ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﻃﻔﻞ ﺍﺳﺖ'= ﮐﻪ ﺑﺎﻳﺪ ﺳﻌﻰ ﮐﻨ&= #65194;' ﺑﺮﺭﺳﻰ ﺍﻃﺮﺍ&#= 65233; ﺧﻮﺩ ﺭﺍ ﺑﮑﻨﺪ = ﻭ ﺧﻄﺮ ﺭﺍ ﺑﺸﻨﺎ&= #65203;ﺪ. ﺯﻳﺮﺍ ﺧﻄﺮ ﭼﻴ&= #65200; ﻣﺤﺴﻮس ﻭ ﻣﻠﻤ&#= 65262;س ﻧﻴﺴﺖ'ﮐﻪ ﺑﻄﻔ&= #65246; ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺷ&= #65262;ﺩ.ﺑﻠﮑﻪ ﺃﻣﺮﻯ ﭘﻴﺶ ﺁﻣ&= #65194;ﻧﻰ ﻭ ﺳﺒﮋﮐﺘﻴﻮ ﺍ&= #65203;ﺖ'ﮐﻪ ﻋﻘﻞ ﻭﺗﺼﻮﺭ ﻃ&= #65236;ﻞ ﭘس ﺍﺯ ﺗﻮﺟّﻪ &#= 65261;ﺩﻗّﺖ ﺁﻧﺮﺍ ﺧﻮﺍﻫﺪ &= #65267;ﺎﻓﺖ.ﻭ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﻤ&= #65166;ﻥ ﺧﻄﺮﺍﺕ ﺭﺍ ﺑﻬ&= #65176;ﺮ ﺧﻮﺍﻫﺪ ﺷﻨﺎﺧ&#= 65174; ﻭ ﻋﮑﺶ ﺍﻟﻌﻤﻞ = ﻧﺸﺎﻥ ﺧﻮﺍﻫﺪ ﺩﺍﺩ.<o:p></o:= p> ﻭ ﻳﺎ ﺑᤨ= 5;ﻔﺘﻪ( ﺍﻟﺎﻥ ) ﺩﺭ ﮐ᥵= 6;ﺎﺑﺶ ﺩﺭ ﺑﺎﺭﻩ ﻫﻨﺮ = ﻣﻴﮕﻮﻳﺪ' ﻗﺎﻧﻮﻥ ﺑﺰﺭﮒ &= #65165;ﺑﺘﮑﺎﺭ ﺑﺸﺮ ﺍﻳﻦ ﺍﺳﺖ'= ﮐﻪ ﺑﺪﻭﻥ ﮐﺎﺭ ﻧﻤ&= #65264; ﺗﻮﺍﻧﻴﻢ ﺍﺧﺘ&#= 65198;ﺍﻋﻰ ﮐﻨﻴﻢ.ﻳﻌﻨﻰ ﺑ&= #65194;ﻭﻥ ﮐﻮﺷﺶ ﺷﺨﺺ ﺩﺭ = ﺗﻨﺰﻳﻞ ﻭ ﺗﺠﺴّﻢ.ﺁﻧﮕ&#= 65166;ﻩ ﺍﻟﻬﺎﻣﺎﺕ ﺍﺑ&#= 65176;ﮑﺎﺭﻯ ﭼﻪ ﺩﺭﺻﻨﻌﺖ ﻳ&= #65166; ﻓﮑﺮ ﻭ ﻳﺎ ﺍﻣﻮ= ﺭ ﺍﻟﻬﺎﻡ ﺍﻟﻬﻰ'&= #65169;ﺎﻳﺪ ﺍﻗﺪﺍﻣﻰ ﺷﺨﺼ&#= 65264; ﮐﺮﺩ ﻭ ﺗﻤﺮﻳﻦ = ﺁﻥ ﻧﻴﺰ ﻣﻬﻢ ﺍﺳﺖ.= ﻭ ﺯﻣﻴﻨﻪﺍﺩﺭﺍ= 5241; ﺑﻴﺸﺘﺮﺭﺍ ﺩﺭ &= #65251;ﺮﺍﺣل ﺒﺎﻟﺎﺗﺮ ﺑﻌﺪ&#= 65263;'ﻳﺎ ﻫﻤﺎﻥ ﺗﮑﺎﻣﻞ &= #65195;ﻫﻨﻰ ﻭ ﻋﻘﻠﻰ'ﮐﻪ ﺩﺭ= ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻭ ﺗﻨﺰﻳ&= #65246; ﻣﻌﻘﻮل های ﺷʌ= 60;ﻮﺩﻯ ﺪﺍﺭﻧﺪ'ﻫﻤﻴﻦ &= #65175;ﻤﺮﻳﻦ ﺗﻨﺰﻳﻞ ﺩﺭ ﺫﻫ&= #65254;'ﻭ ﺳﭙس ﺩﺭ ﺯﺑﺎﻥ &= #65169;ﺮﺍﻯﺪﻳﮕﺮﺍA= 253; ﺪﺍﺭﻧﺪ.ﮔﻮئی = 5192;ﻮﺩﺵﻫﻢ ﺑﺮﺍﻯ اﻭﻟﻴﻥ= 5170;ﺎﺭ ﻣﻴﺨﻮﺍﻫﺪ'ﺁﻣ&#= 65262;ﺯﺷﻰ ﺍﺯ ﺣﻘﻴﻘﺖﺍﻟ&#= 65260;ﺎﻣﻰ ﺧﻮﺩ ﺭﺍ ﺑﻴﺎﺑ&= #65194;.ﮐﻪ ﻓﻌﻠﺎ ﺑﺮﺍﻳﺶ &= #64400;ﺎﻣﻠﺎ ﻣﺸﺨﺺ ﻧﺒﻮﺩ.ﺯ&= #65267;ﺮﺍ ﻫﻨﻮﺯ ﺗﺼﻮﺭ ﺫ&= #65259;ﻨﻰ ﻧﺒﻮﺩ' ﮐﻪ ﺑﺎ ﺗ= ;ﻠﺎﺵ ﺑﺮﺣﺴﺐ ﻫﻨﺮ ﺗ&= #65236;ﮑّﺮ ﻭ ﺑﻴﺎﻥ ﺷﺪ .<o:p></o:p></sp= an> ﻭ= ﻗﺘﻰ ﺍﺯ ﻣﺰﺍﺝ ﺟﺴﻤ&= #65264; ﻭ ﺍﺣﻮﺍﻝ ﻫﻨﺮ&= #65251;ﻨﺪ'ﻭ ﺃثر ﺁﻥ ﺩﺭ ﺗﻮ&#= 65247;ﻴﺪ ﻫﻨﺮﻯ ﺻﺤﺒﺖ ﻣ&= #65268;ﺸﻮﺩ'ﮐﺎﻓﻰ ﺑﺮﺍﻯ ﺑﻴﺎﻥ<sp= an dir=3DLTR> </spa= n>ﻫﻨﺮ ﺍﻭ ﻧﻤA= 268;ﺘﻮﺍﻧﺪ ﺑﺎﺷﺪ.ﮔﺮﭼﻪ ﻣ&= #65200;ﺍﺝ ﻭ ﺍﺣﻮﺍﻝ ﺟﺴﻤ&= #65264; ﻭ ﺫﻫﻨﻰ ﻭ ﺭﻭﺍ= ﻧﻰ ﺍﻧﺴﺎﻥ'ﻣﺎﻧﻨ&#= 65194; ﺗﻤﺎﻣﻰ ﻫﻨﺮﻫ&#= 65166;ﻯ ﺻﻨﻌﺖ ﻭ ﻋﻤﻞ ﺩ= ﺭ ﻣﻬﺎﺭﺕ ﻫﻢ ﻫﺴ&= #65174;.ﮐﻪ ﻧﻘﺶ ﺑﻴﺸﺘﺮ ﺍ&= #65199; ﺗﺨﻴّﻞ ﺩﺍﺭﺩ. &= #65259;ﻨﺮﻣﻨﺪ ﺍﺯ ﻧﻮﻉ ﺍﻧﻔﻌ&= #65166;ﻟﺎﺕ' ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺃ&= #1579;ر ﻧﻔس ﺍﻣّﺎﺭﻩ = 5153;ﻟﻮﺩﻩ ﻫﻨﺮﻣﻨﺪ ﺑﺎﻳ&#= 65194; ﺩﺍﻧﺴﺖ.ﮐﻪﻫﺮ &= #65165;ﻧﺴﺎﻧﻰ ﺩﺍﺭﺩ.ﻭﻟﻰ ﺳﺎ&= #65247;ﮑﺎﻥ ﮐﻤﺘﺮ ﻭ ﺑﺪﻭﻥ = ﺗﻮﻟﺪ ﻫﻨﺮﻯ'ﻭ ﻳﺎ ﮐﺎ= ﻣﻠﺎﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ'ﮐﻤﺘﺮﻳﻦ ﺣﺪّ ﺁﻟﻮﺩﮔﻰ &#= 65197;ﻭﺍﻧﻰ' ﮐﻪ ﺩﺭ ﺣﺪّ ﮐﻔ&= #65166;ﻳﺖﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺧ&= #65194;ﺍﻭﻧﺪ ﻧﺠﺎﺕ ﻳﺎﻓﺘﻪ&#= 65165;ﻧﺪ. ﮐﻪ ﺍﮔﺮ ﺍﻧﻔﻌ&= #65166;ﻟﻰ ﻫﻢ ﺑﺎﺷﺪ' ﺑﺎﺯ= ﺑﻴﺸﺘﺮ ﺣﺮﮐﺖ ﻋﺎﻃﻔﻰ &= #65251;ﺸﺒﺖ ﻣﻨﺎﺳﺐ ﺑﺸﺮﻳ&#= 1617;ﺖ ﺧﻮﺍﻫﺪ ﺑﻮﺩ .ﻫ= ﻨﺮ ﺩﺍﺭﺍﻯ ﺭﻧﮓ ﺳ&= #65166;ﺧﺘﻤﺎﻧﻰ ﺩﺍﺭﺩ.ﺯﻳﺮﺍ ﺳ&= #65166;ﺯﻧﺪﮔﻰ ﻭﻋﻤﻞ ﺍﺳﺖ'ﻭﺭ&= #65255;ﮓ ﺳﺎﺯﻧﺪﻩ ﻭﻫﻨ&#= 65198;ﻣﻨﺪ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ &= #64400;ﻪ ﻣﺎ ﺍﺯ ﺳﺒﻚ ﻭﺫ= ﻭﻕ ﻭﺭﻭﺵ ﺍﻧﺤﺼﺎ&#= 65197;ﻯ ﺁﻥ ﻫﻨﺮﻣﻨﺪ ﻣ&= #65268;ﮕﻮﺋﻴﻢ.ﺍﻳﻦ ﺳﺎﺧﺘﻤﺎﻧﻬﺎ= 5263; ﻫﻨﺮﻯ ﺩﺭﻫﺮﺣ&#= 65166;ﻝ'ﻫﺮﮐﺪﺍﻡ ﺯﺑﺎﻥ ﺍﻳﺪﺁﻝ &= #64400;ﻤﺎﻝ ﻭﻣﻄﻠﻖ ﺭﺍ ﮔﻮ&= #65205; ﻧﺪﺍﺩﻧﺪ'ﮐﻪ ﺍ&= #65199; ﻧﻮﻉ ﺑﺸﺮﻯ ﺳﺎ&= #65191;ﺘﻪ ﻧﻴﺴﺖ'ﻭ ﺣﺘﻰ ﺍ= ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ.ﻣﮕ&= #65198;ﺩﺭ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺍ&= #65247;ﻠﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ'ﻭ&#= 65251;ﻄﻠﻖ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167;.ﺯﻳﺮﺍ ﺩﺭ ﻋﺎﻟﻢ ﻭﺍﻗ&= #65226; ﻭﻣﺎﺩﻯ ﺷﺪﻩ ﻭ = ﻣﺠﺴﻢ ﺍﻟﻬﻰ' ﺩﺭ ﺳﻄﺢ= ﻋﻘﻞ ﻭﻓﻬﻢ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﻬﺸﺖ ﺍﻳﺪﺁﻝ &= #65259;ﺎ ﺍﺯ ﺩﺍﺩﻩ ﻫﺎﻯ = ﺍﻟﻬﻰ ﻭ ﻋﻈﻴﻢ' ﺁﻣﺎﺩ= ﻩ ﺩﺭ ﮐﻤﺎل ﻮﭘﺎ&#= 65267;ﺎﻥ ﻳﺎﻓﺘﻪ ﻭﺟﻮﺩ &= #65255;ﺪﺍﺭﺩ.ﮐﻪﻫﻤ= 5258; ﭼﻴﺰ ﻧﺴﺒﻰ'ﺑﺮ&= #65187;ﺴﺐ ﻋﻘﻞ ﻭ ﻣﻘﺎﻡ ﺭ= ﻭﺣﻰ ﻧﻮﻉ ﺑﺸﺮﻯ اﻧ&#= 65204;ﺎﻧﻬﺎ ﺍﺳﺖ. ﺁﻧﻬﻢ ﻫﺮ= ﻓﺮﺩﻯ ﺩﺭﺳﻄﺢ ﻓﺼﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ'ﻭ ﺗﺨﺼﺺ = ﻭ ﺷﺎﻳﺴﺘﮕﻰ ﺧﻮ&#= 65193;'ﮐﻪ ﺩﺭ ﺯﻧﺪﮔﻰ ﻫﺎ&= #65263; ﻧﻮﻋی ﺪﺍﺭﺩ. ﮐﻪ ﻳﻚ ﺭﻭﺣی ﺘﺠﺴ&#= 1617;ﻢ ﻭ ﺗﺠﺴّﺪ ﺣﻴﺎ&#= 65175;ﻰ ﺯﻧﺪﻩ'ﺩﺭ ﺻﻮﺭ&= #65173; ﻧﻮﻋﻰ ﺩﺭ ﺟﻬﺎ&= #65253; ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ.&= #64400;ﻪ ﻫﻢ ﺧﻮﺭﺷﻴﺪ ﻭ&= #65165;ﻗﻌﻰ ﺍﺳﺖ' ﻭﻟﻰ ᥶= 7;ﻘﻴﻘﻰ ﻧﻴﺴﺖ.ﻭ ﻫﻢ ﺍﻓ= ﮑﺎﺭ ﻭ ﻣﺤﺼﻮﻝ ﻭﮐﻤ&= #65166;ﻟﺎﺕ ﺍﻭ ﺣﻘﻴﻘﺖ ﻧﻴ&= #65204;ﺘﻨﺪ.ﮔﺮﭼﻪ ﺩﺭ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺍﺯﻭﻗﺎﻳﻊ ﺑﺮ&#= 65175;ﺮ ﻓﮑﺮ ﻭ ﺑﻴﺎﻥ ﻭ= ﻋﻤﻞ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺍ&= #65199; ﮐﻤﺎﻟﺎﺕ ﻣﺮﺍ&#= 65175;ﺐ ﺑﺎﻟﺎﺗﺮ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺣﺘﻰ ﺩﺭ = ﭘﺎﺋﻴﻦ ﺗﺮﻳﻦ ﻓﺼﻮﻝ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻭﺍ&= #65239;ﻌﻴّﺖ ﮐﻤﺘﺮﻯﺪﺍﺭﻧ= 5194;.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﺤﻘﻴ&= #65240;ﺖ ﺭﺳﻴﺪﻩ ﺑﺎﺷﻨ&#= 65194;.ﮔﻮﺋﻰ ﺣﻘﻴﻘﺖ'ﺳﻨﺘﺰ &= #65255;ﻬﺎﺋﻰ ﺍﻣﻮﺭﻯ ﺍﺳﺖ ﺩ&= #65197; ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ'&= #64400;ﻪﺍﺟﺰﺍ ﻭ ﺭﻳﺸﻪ ﻫﺎﻯ ﺁ= ﻥ ﺭﻭﻯ ﺯﻣﻴﻦ ﭘﻴ&= #65194;ﺍ ﺷﺪﻩ'ﻭ ﺍﺯ ﻋﺎﻟ= ﻢ ﻏﻴﺐ ﺑﻴﺮﻭﻥ ﺁ&= #65251;ﺪﻩ ﺍﺳﺖ.<o:p></o:p> ﻭﻟﺎﮐﺮ= ﻭﺍ ﻓﺮﺍﻧﺴﻮﻯ ﻣﻴ&#= 64405;ﻮﻳﺪ' ﻫﻨﺮﻣﻨﺪ ﺑﺎﻳ&#= 65194; ﺩﺍﺩﻩ ﻫﺎﻯ ﮐﺎ&= #65197; ﺧﻮﺩﺭﺍ'ﺷﺨﺼﺎ &= #65175;ﻬﻴّﻪ ﮐﻨﺪ ﮐﻪ ﻫﻢ ﺍﺯ= ﻣﺤﻞ ﻓﻬﻢ'ﻭ ﻫﻢ ﺧﻮﺩ= ﺁﻣﻮﺯﻯ' ﮐﻪ ﻋﺎﻣﻞ ثباA= 173; ﻧﺘﺎﻳﺞ ﺩﺭ ﺫﻫ&= #65254; ﻭ ﺭﻭﺍﻥ' ﻭﺩﺭ ﺗ= ;ﻤﺮﻳﻨﺎﺕ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﺷﺨﺺ ﺑﻮﺩﻩ ﺑﺎ&= #65207;ﺪ.ﻭ ﺍﻳﻦ ﻳﮑﻰ ﺍﺯ ﺍ= ﺳﺮﺍﺭ ﺗﻮﻟﺪﺍﺕ ﺍﺭﻭ&#= 65165;ﺡ ﺩﺭ ﺍﻧﻮﺍﻉ ﺩﺭ = ﺟﻬﺎﻥ ﻣﺎﺩﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﺍﻟّﺎ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺍﮔﺮ ﻣﻴﺨﻮﺍﺳ&#= 65174; ﺑﺪﻭﻥ ﺗﻮﻟﺪﺍ&#= 65173; ﻧﻮﻋﻰ ﺩﺭ ﺟﻬﺎ&= #65253; ﮐﻤﺎﻟﺎﺕ ﺃﺑﺪ&#= 65263; ﺭﺍ ﺩﺭ ﻫﻤﺎﻥ ﺁ= ﻏﺎﺯ ﺃﺯﻟﻰ ﺑﺪﻫﺪ.ﺁ&= #65255;ﮕﺎﻩ ﻣﻌﻨﻰ ﺗﮑﺎﻣﻞ &= #65255;ﺪﺍﺷﺖ ﻣﮕﺮ ﺷﺨﺺ ﻭﻫﺮ&= #65251;ﻮﺟﻮﺩﻯ'ﺧﻮﺩ= 5205; ﺩﺭ ﺧﻮﺩ ﺳﺎﺯﻯ = ﺧﻮﻳﺶ ﻋﻤﻞ ﻧﻤﺎﻳﺪ.ﮐ&= #65258; ﺩﺭﺣﺎﻓﻈﻪ ﻭ ﺫ&= #65165;ﺕ ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﺍﻭ' ﻫﻤﻴﺸﻪ ﺃث&= #1585;ﺵ ﺑﺎﻗﻰ ﺑﺎﺷﺪ.ﺗ&= #65166; ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺑ&= #65260;ﺘﺮ ﺑﻌﺪﻯ ﺑﺮﺍﺳﺎ&#= 1587; ﺑﻘﻴﻪ ﺭﺍﻩ ﺗﮑ&= #65166;ﻣﻞ ﻭﻣﻘﺼﺪ ﺭﺍ ﺩﻧ&= #65170;ﺎﻝ ﮐﻨﺪ.ﻭ ﺑﻘﻮﻝ ﺍ= ﻓﻠﺎﻃﻮﻥ ﻣﺎ ﻗﺒﻠﺎ ﻣﻴﺪ&= #65165;ﺷﺘﻪﺍﻳﻢ' ﮐﻪ ﺍﻳﻨﻚ ﺑﺎﻳ&= #65242; ﺗﺬﮐّﺮ ﺑﻴﺎﺩ &#= 65268;ﺂﻭﺭﻳﻢ.ﻭﻧﻤA= 264; ﻓﻬﻤﻴم اﮔﺮ ﻗ= 5170;ﻠﺎ ﻧﻴﺎﻣﻮﺧﺘﻪ ﺑ&#= 65166;ﺷﻴﻢ'ﺑﺎ ﺗﺬﮐﺮ ﻭ ﺧﻠﺎﺻ&= #65258; ﮔﻮﺋﻰ ﭼﻴﺰﻯ ﻳ&= #65166;ﺩ ﻧﻤﻰ ﮔﻴﺮﻳﻢ.ﮐ&= #65252;ﻚ ﻣﺮﺑّﻰ ﻭ ﮐﻮﺷ&#= 65206; ﻣﻌﻠﻢ ﻭ ﻫﻤّﺖ &= #65251;ﺤﺼﻞ'ﺗﺎ ﺣﺪّﻯ ﺗﮑﺮﺍﺭ &#= 65195;ﺍﺕﺍﺯ ﺣﺎﻓﻈﻪ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﺳ&= #65166;ﻳﺒﺮﻧﻴﺘﻴﻚ ﻭﻣﻠﮑﻪ ﻣﻴﺒﺎ&#= 65207;ﺪ.<o:p></o:p> ﻧﺘﻴﺠﻪ= ﺍﻯ ﮐﻪ ﺣﺎﺻﻞ ﺷدﻩ &= #65165;ﻳﻦ ﺍﺳﺖ'ﮐﻪ ﻫ᥽= 6;ﺮ ﻳﻚ ﺃﻣﺮ ﺗﻠﻘﺎ&= #65163;ﻰ ﻭ ﺧﻮﺩ ﺑﺨﻮﺩﻯ'= ﻭ ﻫﺮ ﺃﻣﺮﻯ ﻳﻚ ﺑ= ﺎﺭﻩ ﻭﻓﻮﺭﻯ ﺟﺎﺩﻭ&#= 64404;ﺮﺍﻧﻪ ﻧﻤﻴﺒﺎﺷﺪ.ﻋﻤ&#= 65248;ﻰ ﺳﺎﺧﺘﻤﺎﻧﻰ ﺍ&#= 65203;ﺖ' ﮐﻪ ﺃﻧﺪﻙ ﺃﻧﺪ&= #65241; ﺷﻨﺎﺧﺘﻪ ﻣﻴﺸ&#= 65262;ﺩ.ﺁﻧﮕﺎﻩ ﻧﻘﺶ ﺍﺑﺪﺍﻉ ﻫ&= #65256;ﺮﻯ ﻭﻣﻬﺎﺭﺕ ﻓﻨّ= 5264; ﻫﻨﺮﻣﻨﺪ ﺩﺭ ﺗ&= #64401;ﻨﻴﻚ ﺑﮑﺎﺭ ﻭ ﺍﻫﺪﺍ&= #65233; ﻫﺮ ﮐﺎﺭ'ﻭ ﺍﻣﮑ= ﺎﻥ ﻓﻬﻢ ﻭ ﺳﺎﻳﺒﺮ&= #65255;ﻴﺘﻴﻚ ﺷﺪﻥ ﺩﺭ ﺩﻝ ﻭ ﺫ= ;ﺍﺕ ﺗﻤﺎﺷﺎﮔﺮ' ﺃث&#= 1585; ﻫﻨﺮﻯ ﺑﺎﻳﺪ ﺩ&= #65203;ﺖﺑﺪﻫﺪ.ﺍﺭﺍ= 5193;ﻩ ﻋﻤﻠی ﻮ ﺧﻠّﺎ= 5239;ﻴّﺖ ﺩﺭﮐﺎﺭ ﺑﻮﺩﻩ'&= #65261; ﺗﻨﻬﺎ ﻳﻚ ﻋﻤﻞ = ﺫﻫﻨﻰ ﻭ ﻓﮑﺮ ﻭ ﺍﻟﻬﺎ= ﻡ ﮐﻠّﻰ ﺩﺭ ﻫﻨﺮ&#= 65251;ﻨﺪ ﻧﻴﺴﺖ.ﻭ ﺍﻟّﺎ &= #65239;ﺎﺑﻞ ﺍﻧﺘﻘﺎﻝ ﺑﺪﻳ&#= 64405;ﺮﺍﻥ ﻧﺒﻮﺩ. ﻭﻟﺬﺍ ﺩ= ﺭ ﻫﻨﺮﺻﻨﻌﺘﻰ ﻭ &= #65187;ﺮﻓﻪﺍﻯ' ﻳﺎ ﻫﻤﺎﻥ ﻫﻨﺮ&= #65263; ﮐﻪ ﺁﻧﺮﺍ ﻫﻨﺮ&= #65231;ﻴﺮ ﺳﻠﻮﮐﻰ ﻭﻏﻴﺮ&#= 65165;ﻟﻬﻰ' ﺑﺮﺍﻯ ﺧﻮﺩﺳﺎ&#= 65199;ﻯ ﻫﻨﺮﻯﻤﻴﮕﻮﺋ= 5268;ﻢ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ&#= 65169;ﺎﺷﺪ'ﭼﻴﺰﻯ ﻫﻢ= ﺑﻨﺎﻡ= ; ﻫﻨﺮ ﻭﺟﻮﺩﻧﺪﺍﺭﺩ.&#= 65261; ﻳﺎ ﺣﺘﻰ ﻫﻨﺮﻣ&= #65256;ﺪ.ﻭﻟﺬﺍ ﺍﻓﮑﺎﺭ ﻭﺍﻟﻬ&#= 65166;ﻣﺎﺕ ﻟﺪﻧّﻰ ﻫﺮﮐس = 5169;ﺎ ﻫﻨﺮﻫﺎﻯ ﻟﻔﻈ&#= 65264; ﻭ ﮐﻠﻤﺎﺕﻭﻣﻘ&#= 65194;ﻣﺎﺕ ﺳﺎﺯﻯ ﻋﻘﻠﻰ' ﻭ= ﺫﮐﺮ ﺍﺻﻮﻝ ﻭ ﺍﺳﺘﺪ&= #65247;ﺎﻟﺎﺕ ﻭ ﻣثاﻟﻬﺎ ﻭﺗ= 5252;ثیلاﺕ'ﻣﻴﺘﻮ&= #65165;ﻥ ﺍﻓﮑﺎﺭ ﺭﺍﺗﻨ&#= 65200;ﻳﻞ ﻣﻨﻄﻘﻰ ﻭﻫﻨﺮ&#= 65263; ﻧﻤﻮﺩ.ﮐﻪ ﺑﺪﻳ&= #64405;ﺮﺍﻥ ﻣﻨﺘﻘﻞ ﮔﺮﺩﺩ. = ﮐﻪ ﺣﺘﻰ ﺑﺮﺍﻯ ﺗث&#= 1576;یت ﺻﻔﺖ ﻭﻭﺍﺿﺢ ﺗ&= #65198; ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ</= span>'ﻭ ﺑﻴﺎﻥ ﮐﻨﻨﺪﻩ &= #65197;ﻭﺷﻦ ﻭ ﻣﻔﻴﺪ ﻣﻴﺒﺎ&= #65207;ﺪ.ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﻭﻗﺘ&#= 65264; ﺁﻳﺎﺕ ﻗﺮﺁﻧﻰ &= #65197;ﺍ ﺑﺮﺍﻳﻢ ﻣﻴﺨﻮ&#= 65165;ﻧﻴﺪ'ﺍﺳﺘﻔﺎA= 193;ﻩ ﻣﻴﮑﻨﻢ.ﮐﻪ ﺍﮔ&= #65198; ﺧﻮﺩ ﺑﺨﻮﺩ ﺑﺨ&= #65166;ﻃﺮ ﺑﻴﺎﻭﺭﺩ ﭼﻴﺰ &= #65183;ﺪﻳﺪﻯ ﻧﺪﺍﺭﺩ.ﻭﻟﻰ ﭼ&= #65262;ﻥ ﺩﻳﮕﺮﻯ ﻣﻴﮕﻮ&#= 65267;ﺪ' ﮔﻮﺋﻰ ﻗﺪﺭﺕ ﻧ&= #65240;ﺪ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ .= ﭼﻮﻥ ﻫﺮ ﻣﺘﺨﺼﺼﻰ ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﻣﻌﺎﻳﺐ ﮐﺎﺭ ﺧ&= #65262;ﺩﺭﺍ ﺩﺭﻳﺎﺑﺪ' ﻭ ﻓﮑ= ﺮﻯ ﺑﺮﺍﻯ ﺍﺻﻠﺎﺡ</= span> </spa= n>ﻭ ﺟﺒﺮﺍﻥ ﮐA= 256;ﺪ.<o:p></o:p> ﺷﺎﺭﻝ ﻟ= ;ﺎﻟﻮ ﻓﺮﺍﻧﺴﻮﻯ ﻣﻴ&#= 64405;ﻮﻳﺪ'ﻫﻨﺮ ﺑﻤﻌﻨﻰ ﻭﺳﻴﻊ &= #64400;ﻠﻤﻪ'ﻋﻤﻞ ﺗﺤﻮﻳﺮ ﻭ ﺗﻐﻴ&= #65268;ﺮﻯ ﻭ ﺗﺤﻮﻳﻞ ﺍﺳﺖ = ﮐﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﻃﺒ&= #65268;ﻌﺖ ﺩﺍﺩﻩﺷﺪﻩﺍﺳ= 5174;.ﻭ ﻳﺎ ﺑﮕﻔﺘﻪ(ﺑﻴ&= #64401;ﻦ) ﻫﻨﺮ ﺍﻧﺴﺎﻥ ﭼ&= #65268;ﺰﻯ ﺑﺎﺿﺎﻓﻪ ﻃﺒﻴ&#= 65228;ﺖ ﺍﺳﺖ'ﮐﻪ ﺑﺎﻳﺪ = ﺍﻓﺰﻭﺩ. ﻭ ﻫﻨﺮ ﺩﺭ ﺑﻌﺪ= ﺑﺎﻟﺎﺗﺮ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65193;ﺍﻧﺎﺗﺮ'ﻳﺎﻃ= 5170;ﻴﻌﺖ ﻭﺳﻴﻠﻪ ﮐﺎﺭ ﻭ = ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ'ﮐ&= #65258; ﺟﻤﻌﺎ ﻫﻨﺮﻯ ﺑ&= #65262;ﺟﻮﺩ ﻣﻴﺂﻳﺪ ﭼﻪ ﻫﻨ&= #65198; ﺻﻨﻌﺘﻰ'ﻭ ﻳﺎ ﺩ= ﺭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;' ﻫﻨﺮ ﻋﻘﻠﻰ ﺍﻟ&= #65260;ﻰ ﻭ ﺳﻠﻮﻙ ﮐﻮﺭ ﻭ= ﺣﮑﻢ ﻣﻌﺠﺰﺍﺕ ﺁﻧﺎ&#= 65253; ﻧﺴﺒﺖ ﺑﻨﻈﺮ ﺩ&= #65267;ﮕﺮﺍﻥ ﺑﺎﺷﺪ. ﻟﺬﺍ ﻫﻨ= ﺮ ﺷﺎﻣﻞ ﺗﻤﺎﻡ ﺍ&= #65251;ﻮﺭ ﻣﻴﮑﺎﻧﻴﮑﻰ ﻭ &= #65235;ﻴﺰﻳﮑﻰ ﻭ ﺻﻨﻌﺘﻰ ﻭ ﺗﻄ= ﺒﻴﻖ ﻣﻴﺸﻮﺩ.ﻭ ﻋﺎﻣ&= #65246; ﻣﺸﺘﺮﻙ ﺍﻳﻦ ﻫ&= #65256;ﺮﻫﺎ ﺻﻨﻌﺖ ﻭ ﺗﻮﻟﻴ&= #65194; ﺍﺳﺖ ﮐﻪ ﺑﺮﺣﺴ&= #65168; ﻣﻬﺎﺭﺕ &#= 65261; ﺗﻤﺮﻳﻦ ﻣﻴﺒﺎﺷﺪ ﻭ ﻳﺎ = ﺻﻨﻌﺖ ﻭ ﻫﻨﺮ'ﻋﺎﻣﻞ ﻣ= ﺸﺘﺮﻙ ﺗﻤﺎﻡ ﺍﻣﻮﺭ ﻣ&= #65268;ﮑﺎﻧﻴﮑﻰ ﻭ ﻣﺎﺩﻯ ﺟﻬﺎﻥ = ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ .<o:p></o:p></spa= n> ﻳ= ﻮﻧﺎﻧﻴﺎﻥ ﻫﻨﺮ ﺍﻧﻔﺮﺍﺩ&#= 65263; ﺑﻴﺸﺘﺮ ﺑﻬﺘﺮ &= #65261; ﺯﻳﺒﺎﺗﺮ ﻣﻴﺪ&#= 65165;ﻧﺴﺘﻨﺪ.ﮐﻪ ﺍﺯ ﺍﺑﺪﺍﻉ ﺧﻴ&= #65166;ﻝ ﻭ ﺗﺨﻴّﻞ ﺳﺎﺯ&#= 65255;ﺪﻩ ﻭ ﺍﮔﺮ ﮐﻤﺎﻟﺎ&= #65173; ﻧﺰﺩﻳﮑﺘﺮ ﻣﻴ&#= 65208;ﻮﺩ. ﻭ ﺍﻟّﺎ ﺩﺭ ﻟﺬ&= #65175;ﻬﺎﻯ ﮐﻤﺎﻝ ﻭﺍﻟﻬﺎ&#= 65251;ﻰ ﺯﻳﺒﺎﺗﺮ ﻧﻤﻰ &= #65169;ﻮﺩ ﺗﺨﻴّﻠﻬﻨﺮﻣA= 256;ﺪ ﮐﻪ ﮐﻪ ﺍﺯ ﻧﻮﻉ= ﺍﺑﻬﺎﻡ ﻭﻭﻫﻢ ﺍﺳﺖ'ﺑﺎ = ﺍﺭﺍﺩﻩ ﻫﻨﺮﻣﻨﺪ ﻭ ﻧﺎ&= #65227;ﻠّﺖ ﺍﻭ ﺗﺎ ﭼﻘﺪﺭ ﻧ= ﺰﻳﻪ ﻭ ﭘﺎﻙ ﺍﺯ ﺁﻟﻮ= ﺩﮔﻰ ﺑﺎﺷﺪ.ﻭﻟﻮ ﺑﺼ&= #65262;ﺭﺕ ﻫﻨﺮﻯ ﺭﻣﺰﻯﻮ&#= 65203;ﻤﺒﻮﻟﻴﻚ ﺩﺭﺧﻮﺍﻫﺪ ﺁﻣ&#= 65194;.ﭼﻪﺍﻳﻦ ﺍﻟﻬﺎﻡ ﺩﺭ ﺳﻤ&= #65170;ﻮﻟﻴﺴﻢ ﺗﻨﺰﻳﻞ ﻓﮑﺮ ﺑ&= #65268;ﻚ ﻫﻨﺮ' ﻣﺤﺴﻮﺏ ﺑ= ﻴﺎﻥ ﻳﺎ ﺻﻨﻌﺘﻰ ﺑﺘ&= #65236;ﮑّﺮﻯ ﭼﻪﺷﻌﻮﺭﻯ ﺑﺎ&#= 65207;ﺪ ﻳﺎﺣﺘﻰ ﺑﺪﻭﻥ &= #65207;ﻌﻮﺭ'ﮐﻪ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﻭ ﺭؤﻳﺎﻫﺎﻯ ﺁ&#= 65255;ﻬﺎ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﺑ= ﻨﻮﻋی ﻠﻬﻮ ﻭ ﻟﻌﺐ ﻧﺰ= ﺩﻳﮑﺘﺮ ﻣﻴﺒﺎﺷﺪ' ﭼﻮﻥ = ﺗﮑﺎﻣﻠﻰ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﻗ&= #65260;ﻘﺮﺍﺋﻰ ﺍﺳﺖ.ﺯﻳﺮﺍ ﺩﺭ = ﻫﺴﺘﻰ ﻫﻤﻪ ﭼﻴﺰ ﺗﻐﻴ&= #65268;ﺮ ﺩﺍﺭﺩ'ﻳﺎ ﺑﻬﺘ&= #65198; ﻳﺎ ﺑﺪﺗﺮ'ﻭ ﻳﺎ= ﺑﺎﻟﺎﺗﺮ ﻭ ﭘﺎﺋﻴﻦ ﺗﺮ.ﻭ= ﻟﻰﻫﺮﮔﺰﺣﺘﻰ ﻟﺤﻈﻪﺍﻯ ﺗﻮﻗ&#= 65234; ﺩﺭ ﻣﻮﺍﺭﺩﻯ ﻧ&= #65268;ﺴﺖ.ﮐﻪ ﭼﻮﻥ ﺟﺮﻳﺎﻥ ﺭ&= #65261;ﺩﺧﺎﻧﻪ ﻭ ﺳﻴﻞ ﺳﻴّﺎﻟ&#= 65258;ﻭﺍﺭ ﺍﺯ ﺃﺯﻝ &#= 65175;ﺎ ﺃﺑﺪ.ﺩﺭ ﺣﺎﻝ ﺗ= ﻐﻴﻴﺮ ﺷﺮﺍﻳﻂ ﻋﻤﻮﻣ&#= 65264; ﺩﺭﻫﺮ ﭼﻴﺰﻯ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭ ﺍﺯ ﻟﺎ ﺑﻠﺎﻯ= ﺍﻳﻥﺠﺮﻳﺎﻧﺎ&#= 65173; ﺟﻨﺠﺎﻟی ﺘﻐﻴ= 5268;ﺮﻯ ﺩﺭﻣﻮﺍﺩ ﻫﺴﺘ&#= 65264;'ﻭ ﺩﺭ ﺍﻓﮑﺎﺭ ﺍﺿ&= #65166;ﻓﻰ'ﻭ ﺩﺭ ﺍﺣﻮﺍﻝ ﺭﻭ&= #65165;ﻧﻰ'ﻭ ﺣﺘﻰ ﭘﻴﺸﺮﻓﺘ&#= 65260;ﺎﻯ ﺭﻭﺣﻰ ﻭ ﺳﻠﻮﮐ&= #65264; ﻭ ﻫﺪﻓﻬﺎﻯ ﺟﺎ&= #65197;ﻯ'ﺑﺪﻭﻥ ﺗﻮﻗﻒ ﻟﺤﻈﻪﺍ&#= 65263;ﺎﺯ ﺃﺯﻟﻰ ﺗﺎ ﺃﺑﺪ'= ﺍﻧﺴﺎﻥ ﺑﺎﮐﻤﻰ ﻋﻘﻞ ﻭ = ﺻﺒﺮ'ﻭﻟﻰ ﻫﻤﺮﺍﻩ ﻋﺸﻖ ﻭ = ﺍﺭﺍﺩﻩ'ﻭ </spa= n>ﺗﺴﻠﻴﻢ ﻭ ﺗA= 262;ﺟّﻪ ﺑﻴﻚ ﻭﺳﻴﻠﻪﺍ&#= 65263; ﺍﻟﻬﻰ'ﻭﻧﻪ ﻫﺮ = ﮐس ﻏﻴﺮﺍﻟﻬﻰ' ﺍﮔ&= #65198; ﺑﺘﻮﺍﻧﺪ ﮐﻢ ﻭ = ﺑﻴﺶ ﭘﻴﺸﺮﻓﺘﻰ ﺩﺭ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩ ﺑﮑ&= #65256;ﺪ'ﮐﻪ ﺍﺯ ﺃﺯﻝ ﺭﺍﻩ ﺍ= ﻓﺘﺎﺩﻩ ﻭ ﺗﺎ ﺃﺑﺪ'ﻟﺎ ﺟ= ;ُﺮﻡ ﺑﺎﻳﺪ ﺑﺪﻭﻥ ﺟ&= #65198;ﻡ ﻳﺎ ﮔﺎﺭﻣﻪ ﻭﮐ&= #65166;ﺭﻣﺎ ﻭ ﻋﻴﺐ ﻭ ﻧﻘﺼﻰ= ﭘﻴﺶ ﺑﺮﻭﺩ .<o:p></o:p> ﺳﻮﺭﻳﻮ= ﻓﺮﺍﻧﺴﻮﻯ </spa= n>ﭘﺎﺭﺍ ﻓﺮﺍʋ= 75;ﺮ ﻣﻴﮕﺬﺍﺭﺩ ﻭﻫ&#= 65250; ﺟﻤﺎﻝ ﻭ ﺯﻳﺒﺎ&= #65163;ﻰ'ﻭﻫﻢ ﻟﻬﻮ ﻭﺗﻔﺮﻳﺢ &= #65197;ﺍ'ﺑﻴﺮﻭﻥ ﺍﺯ ﺣﻮﺯﻩ ﻫﻨﺮ = ﻣﻴﺪﺍﻧﺪ ﻭ ﻫﻨﺮ ﺭﺍ ﺗﻨﻬ= ﺎ ﺍﺑﺪﺍﻉ ﻭ ﻧﻮﺁ&= #65261;ﺭﻯ ﺍﻣﻮﺭ ﺩﺭ ﺳﺎﺧ&= #65174;ﺍﺷﻴاء'ﻭﺍﻳʋ= 84;ﺎﺩ ﻣﻮﺿﻮﻋﺎﺕ ﺩﺍ&#= 65255;ﺴﺖ. ﻭ ﺯﻳﺒﺎﺋﻰ ﺩﺭ&= #65259;ﻨﺮ ﻏﻴﺮﺳﻠﻮﮐﻰ ﺿ&#= 65198;ﻭﺭﻯ ﻤﻴﺒﺎﺷﺪ ﻭ ﻧﻤ&= #65268;ﺘﻮﺍﻥ ﺁﻧﺮﺍ ﻧﺎﺩﻳﺪ&#= 65257; ﮔﺮﻓﺖ. ﺯﻳﺮﺍ ﺗ= ﻨﻬﺎ ﻋﺎﻣﻠﻤﻬﻢ ﺟﻠ&#= 65168; ﻧﻈﺮ ﺩﻳﮕﺮﺍﻥ &= #65259;ﻤﺎﻥ ﺯﻳﺒﺎﺋﻰﺍﺳﺖ.&#= 64380;ﻪ ﮐﺎﺭ ﺍﺑﺪﺍﻋﻰ &= #65183;ﺪﻳﺪ'ﻭ ﻳﺎ ﺃﻣﺮﻯ ﺳﻨّ&#= 65176;ﻰ ﺑﺎﺷﺪ.ﺯﻳﺒﺎﺋ&#= 65264; ﻋﻴﻨﺎ ﻋﻮﺍﻃﻒ &= #65261; ﺍﺣﻮﺍﻝ ﻧﻔﺴﺎ&#= 65255;ﻰ ﻭ ﺭﻭﺍﻧﻰ ﺭﺍ ﺗ= ﺤﺮﻳﻚ ﻣﻴﮑﻨﺪ ﻭ ﺃثر &#= 65251;ﻴﮕﺬﺍﺭﺩ. ﺩﺭﻭﻍ ﺯﻳﺒﺎ ﺭ&= #65261;ﻯ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﺗ&= #65198;ﺍﺯ ﺭﺍﺳﺘﻰ ﺍﺯ ﺯﺷ&= #65174; ﺭﻭﻯ ﻣﻴﺒﺎﺷﺪ.&= #65267;ﺎ ﺩﺭ ﺃﮐثرﻳّﺖ @= 380;ﻨﻴﻦ ﺍﺳﺖ.ﺍﻣﺎ ﻋﻮﺍ&= #65219;ﻒ ﻟﺎﻫﻮﺗﻰ ﻭﺟﺒ&#= 65198;ﻭﺗﻰ ﻭﻣﻠﮑﻮﺗﻰ ﺩﺭ&#= 65251;ﺮﺍﺣﻞ ﻣﺘﻮﺍﻟﻰ ﺩﺭﺳ&#= 65166;ﻟﮑﺎﻥ ﻭﺳﻠﻮﻙ ﺍﻟﻬﻰ &= #65255;ﻴﺰ ﻗﺎﺑﻞ ﻃﺮﺡ ﺍﺳ&= #65174;. ﮐﻪ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩ ﻣﻘﺪﻣﺎﺗﻰ' ﻫﻤ&= #64405;ﻰ ﺩﺭ ﺣﮑﻢ ﻣﺠﻤﻮ&= #65227;ﻪ ﻣﻠﮑﻮﺗﻰ ﻫﺎ ﻫ&= #65204;ﺘﻨﺪ.ﻭ ﺷﻬﻮﺩ ﺷﺸﻢ ﻗﺎ&= #65163;ﻢ ﺭﻭﺡ القُدُس = ﺩﺭ ﺳﻠﻮﻙ ﻣﺤﻤﺪﻯ'&= #65193;ﺭﻋﺎﻟﻢ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﻣﻠﮑﻮﺕ ﺩﺭ = ﺟﺒﺮﻭﺕ ﻧﺨﺴﺘﻴﻦ ﺍﺯ ﺳ&= #65252;ﺖ ﻣﺎ ﻣﻴﺒﺎﺷﺪ.ﻭ = ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﺩﺭ ﺟﺒﺮﻭﺕ ﺩﻭ&= #65249; ﺍﺯ ﺳﻤﺖ ﻣﺎ ﺍﺳ= ﺖ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65169;ﺎﻟﺎﻯ ﻋﺮﺵ ﻧﻤﻴﺮﻭﺩ'&= #65251;ﮕﺮ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65153;ﺧﺮﻳﻦ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻣ&= #65188;ﻤﺪﻯ ﻣﻮﺭﺩ ﻭﻋﺪﻩ ﻣ&= #65188;ﻤﺪ'ﺑﻌﻨﻮﺍﻥ ﻗﺎﺋﻢ ﺁﻝ ﻣﺤﻤ&= #65194;.ﮐﻪ ﺑﺠﺎﻯ ﺷﻬﻮﺩ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﺑﻨﻮﺭ ﺭ&= #65187;ﻤﺎﻥ ﻮﺑﺎﻟﺎﻯ ﻋﺮﺵ &= #65251;ﻴﺮﻭﺩ.ﻭﺧﻮﺩ ﺗﺠﺴّﻢ ﺍﻧﺴﺎ= 5253; ﻗﺎﺋﻢ ﺁﺧﺮ ﺍﻟ&= #65200;ﻣﺎﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ&= #65183;ﻬﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ = ﻗﺎﺋﻢ ﺃﻭﻝ ﺍﻟﺰﻣﺎﻥ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ.ﻗﺎ&= #65163;ﻢ ﻳﺎ ﺍﺳﺎس ﻭﺳﺘ&#= 65262;ﻥ ﻳﻚ ﺧﻴﻤﻪ ﻭﭼﺎ&= #65193;ﺭ ﺍﺳﺖ'ﮐﻪ ﺗﻤﺎﻡ = ﻫﺴﺘﻰ ﻧﻮﻋﻰ ﻭ ﺗﮑﺎﻣ&= #65246; ﺍﺭﻭﺍﺡ ﺯﻣﺎﻥ'&= #65169;ﺮﺁﻥ ﻗﺮﺍﺭ ﺩﺍﺭﺩ.ﭼ&= #65258; ﺩﺭ ﺍﺭﺍﺩﻩ ﻭ ﺗ= ﺪﺑﻴﺮ'ﭼﻪ ﺩﺭ ﺍﻟﮕﻮﻯ ﮐﻤ&= #65166;ﻝ ﮐﻪ ﻫﺮ ﺭﻭﺡ ﺑﺸ= ﺮﻯ ﺑﺎﻳﺪ ﻋﺎﻗﺒﺖ &= #65169;ﺂﻥ ﺑﺮﺳﺪ.ﺩﺭ ﺷﻬﻮ&= #65193; ﻭ ﮐﺴﺐ ﺍﻳﻦ ﻫﻤ= ﺎﻧﻰ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺍ&= #65267;ﻦ ﻣﻘﺎﻡ ﺑﺘﺸﺨﻴ&#= 65210; ﺧﺪﺍﻭﻧﺪ.ﮐﻪ ﮐ&= #65166;ﻣﻠﺎﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻣﺤﻤﺪﻯ'ﺣﺘﻰ ﺍ&= #65199; ﺳﻄﺢ ﺟﺒﺮﻭﺕ ﺍ&= #65261;ﻝ ﻗﺎﺋﻢ ﺭﻭح اﻟ= 5240;ﺪس ﺟﺒﺮﺋﻴل ﺒﻘﻮ= 5245; ﻣﺴﻴﺢ ﻣﻴﮕﺬﺍ&#= 65197;ﻧﺪ'ﮐﻪ ﺑﻌﺮﺵ ﺭﺣ= ;ﻤﺎﻥ ﻣﻴﺮﺳﻨﺪ.ﮐﻪ ﻣ&= #65198;ﺣﻠﻪ ﺩﻭﻡ ﮐﻪ ﺭﻭﺡ ﺳ= ﺎﻟﻚ ﺷﺎﻫﺪ ﻋﺮﺵﺭﺣ&#= 65252;ﺎﻥ ﻟﺤﻈﻪﺍﻯ ﻣﻌﺮ&#= 65165;ﺝ ﻭ ﺍﺳﺮاء ﺧﻮﺩ= 5197;ﺍ ﻣﻴﻴﺎﺑﺪ. ﮔﻮﺋ&= #65264; ﻭﺳﻴﻠﻪﺍﻯ ﺍﻟ&#= 65260;ﻰ'ﮐﻪ ﺁﻧﺮﺍ ﻣﺤﻤﺪ ﻣ&= #65268;ﮑﺎﺋﻴﻞ ﻣﻴﮕﻮﻳﺪ'ﺭﻭﺡ &= #65203;ﺎﻟﻚ ﺭﺍ ﺑﻌﺮﺵ ﺭﺣﻤ&= #65166;ﻥ ﻣﻴﺒﺮﺩ.ﮐﻪ ﻗﺮ&= #65153;ﻥ ﺍﺯ ( ﺩﻧﺎ ﻓﺘﺪﻟ= ;ّﻰ ﻗﺎﺏ ﻗﻮﺳﻴﻦ ﺃ&= #65261; ﺃﺩﻧﻰ) ﻣﻴﮕﻮﻳ&= #65194;.ﮐﻪ ﻧﺰﺩﻳﮑﺘﺮ ﺍﺯ &= #65193;ﻭﺳﺮ ﻗﻮس ﮐﻤﺎﻥ ﺗﻴ&#= 65198; ﺃﻧﺪﺍﺯﺩ</sp= an> &#= 65169;ﭽﺸﻢ ﺍﻭ'ﻧﺰﺩﻳﮑﻰ ﺑ&= #65228;ﺮﺵ ﺍﻳﻦ ﭼﻨﻴﻦ ﺩﺳ&= #65174; ﻣﻴﺪﻫﺪ.ﮐﻪﺣﺘ&#= 65264; ﺑﺎﺯﻧﺰﺩﻳﮑﺘ= 5198;.ﮐﻪ ﺁﻣﻮﺯﺷﻬﺎﻯ ﻣ&#= 65204;ﺘﻘﻴﻢ ﺍﻟﻬﻰ ﺭﺣﻤﺎﻧ&#= 65264;'ﺑﺮﺍﻯ ﻧﺨﺴﺘﻴﻦ ﺑﺎﺭ &= #65169;ﻮﻯ ﺍﺑﻠﺎﻍ ﻭ ﺗﻌﻠ&= #65268;ﻢ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﺳ&= #65166;ﻟﻬﺎ ﻣﻴﺘﻮﺍﻧﺪ ﻫﺮ &= #65169;ﺎﺭﻧﻈﺮ ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ &= #65165;ﺯ ﺣﺎﻓﻈﻪ'ﺩﺭﺳﻬ&#= 65166;ﻯ ﺟﺪﻳﺪﻯ ﺍﺯ ﺁﻥ = ﺑﮕﻴﺮﺩ.<o:p></o:p> ﺩﺭ ﺍ᥾= 7;ﻨﺠﺎ ﺍﺯ ﺗﻔﺎﻭﺕ ﺯﻳ&= #65170;ﺎﺋﻰ ﻭﺟﻤﺎﻝ ﻭﮐﻤﺎ&#= 65245; ﺍﻟﻬﻰ ﮐﺎﻣﻠﺎ&#= 65253;'ﻧﺴﺒﺖ ﺑﺰﻳﺒﺎﺋﻰ ﺍﻧ&#= 65204;ﺎﻧﻬﺎﻯ ﻏﻴﺮ ﺳﺎﻟﻚ'ﺍﺯ = ﺍﻣﻮﺭ ﺟﻬﺎﻧﻰ ﻭ ﻃﺒﻴ&= #65228;ﺖ ﺑﺎ ﺻﻨﻌﺖ ﮐﻠﺎ&= #65249; ﻭ ﻓﮑﺮ ﻓﻠﺴﻔﻰ = ﻭﻋﻠﻤی هست ' ﻗﺎﺑﻞ ﻗﻴ&#= 65166;س ﻧﻤﻰ ﺑﺎﺷﺪ. ﮐﻪ= ﺯﻳﺒﺎﺋﻰ ﺻﻨﻌتی گه ﺑﺮʋ= 65;ﻯ ﻓﺮﻭﺵ ﺍﺳﺖ ﻭﺩ&= #65197;ﺁﻣﺪ.ﻭﻟﻰ ﺯﻳﺒﺎﺋﻰ ﺍﻟﻬ&#= 65264; ﺑﺮﺍﻯ ﻓﺪﺍﮐﺎ&#= 65197;ﻯ ﻭﺟﺎﻥ ﺩﺍﺩﻥ ﺍ&= #65197;ﺍﺩﻯ ﺳﺎﻟﻚ'ﺑﺮﺍﻯ ﺭ&= #65203;ﻴﺪﻥ ﺑﻬﺮ ﻣﻘﺎﻡ ﺷﻬ&= #65262;ﺩﻯ ﻭﺯﻳﺒﺎﺋﻰ ﻫﺎ&#= 65263; ﻋﻘﻠﻰ ﻭ &#= 65165;ﺣﻮﺍﻝ ﺑﺎﻟﺎﺗﺮ ﺍﺳﺖ.&= #65169;ﺎﻳﺪ ﺟﻤﺎﻝ ﻣﺎﺩﻯ ﺭ&= #65165; ﻧﻈﻢ ﻭ ﻧَﺴَﻘ= 5264; ﺩﺍﻧﺴﺖ ﮐﻪ ﺳﻮ&= #64394;ﻩ ﻗﺎﺑﻞ ﻓﻬﻢ ﻭ ﻗ= ﺒﻮﻝ ﻧﺎﻇﺮﺑﺎﺷﺪ. ﻭ&= #65247;ﻰ ﺟﻤﺎﻝ ﺍﻟﻬﻰ ﻧ&= #65204;ﻖ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﺩ'ﮐﻪ ﻗﺎﺑﻞ ﺗﻮﺻﻴﻒ &= #65255;ﻴﺴﺖ.ﻭﻟﻰ ﻗﺎﺑﻞ ﺗﺬﮐّﺮ &#= 65207;ﺎﻫﺪ ﺁﻥ ﺩﺭ ﻫﺮ ﺯﻣﺎ= ﻥ ﺩﻳﮕﺮﻯ ﻫﺴﺖ.<o:p></o:= p> ﮔ= ﺎﻫﻰ ﻣﻴﮕﻮﻳﻨﺪ'ﮐﺎ&#= 65197;ﻫﺎﻯ ﺍﻧﺴﺎﻥ ﻧﻮﻋﻰ &= #65165;ﺣﺎﺩﻳث ﺍﻭﻟﻴﺎﻯ ﺟﺪﻳ&#= 65194; و ﺣﺪﻳث ﺍﺳﺖ. ﻭ&= #65247;ﻰ ﻓﻌﺎﻟﻴّﺖﻫﺎA= 263; ﻫﺪﻑﺩﺍﺭ ﺟﻬﺖ&#= 65175;ﻮﻟﻴﺪ ﻣﺮﺍﮐﺰ ﻓﮑﺮﻯ &= #65175;ﺎﺯﻩ ﺍﺳﺖ. (ﺣﺪﻳث ) ﻳ᥺= 8;ﻨﻰ ﺟﺪﻳﺪ ﮐﻪ ﺳﺎﺑ&= #65240;ﻪﺍﻯ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;.ﻭﻟﻰ ﺗﻮﻟﻴﺪ ﻭﺍﻧﺘ&#= 65166;ﺝ ﻭ ﺍﺳﺘﻨﺘﺎﺝ ﻭ = ﺍﺑﺪﺍﻉ'ﺍﻣﺮﻯ ﺑﻰ ﺳﺎﺑﻘﻪ ﻣﻴ&= #65170;ﺎﺷﺪ. ﭘس ﻫﺪﻑ ﮐﻪ ﺍﮔ&= #65198; ﮐﺎﺭ ﻫﺎﻯ ﺍﻧﺴ&= #65166;ﻧﻰ ﺩﺍﺭﺩ' ﺃﻣﺮ ﺣﺎ= ﺩث ﻭ ﺟﺪﻳﺪﻯ ﮐﻪ ﺍ= ﺣﺎﺩﻳث ﺁﻥ ﻤﻴﮑﻨﻨﺪ.ﻫ&= #65252;ﺎﻥ ﻫﻨﺮﺻﻨﻌﺘﻰ ﻭ&#= 65251;ﺎﺩﻯ ﻭﺩﻧﻴﻮﻯ ﻭﻧﺎ&#= 65193;ﺭﺳﺖ ﺑﻨﺎﻡ ﻫﻨﺮ ﺩﺍ&= #65197;ﺩ.ﻭﻟﻰ ﺃﻣﺮ ﺍﺑﺪﺍﻋﻰ'&= #65169;ﺎﺯ ﺟﻨﺒﻪ ﻫﻨﺮﻯ ﺁ&= #65253; ﺯﻳﺎﺩﺗﺮ ﺍﺳﺖ.&= #64400;ﻪ ﻫﻨﺮ ﻣﺎﺩﻯ ﻣﻴ&= #64405;ﻮﺋﻴﻢ ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬﻰ ﻳﺎ ﺍﻟﻬﺎﻣﺎﺕ &= #65247;ﺪﻧّﻰ ﻭﺗﻨﺰﻳﻞ ﻭ ﺍﺑ&= #65194;ﺍﻋﺎﺕ ﺑﻴﺎﻧﻰ ﻭ ﺷﻌﺮ&= #65263; ﻭ ﻧﻈﺮﻳﻪ ﺑ= ﺮﺩﺍﺭﻯ ﻭﺻﺤﺒﺖﻫﺎﻯ ﺗ&#= 65166;ﺯﻩ ﺧﻮﺩ ﺍﺯ ﻋﻮﺍﻟ&= #65250; ﺍﻟﻬﻰ ﺑﻮﺩﻥ'ﮐ&= #65258; ﺣﺘﻰ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬی ﺰﻣﺎﻧﻬﺎﻯ ﻗﺒ&#= 65248;ﻰ ﺁﻧﺮﺍ ﻧﺪﺍﺷﺘ&#= 65258;ﺍﻧﺪ. ﭘس ﻫﻨﺮ ﺍﻟﻬﻰ &= #65191;ﺎﺹ ﺁﺭﻳﺎ ﺷﺪ= ;ﮔﺎﻥ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﺧﻠﻖ ﻭ ﺁﻓﺮﻳﻨ&= #65206; ﻫﻨﺮ ﻣﺎﺩﻯ' &#= 65255;ﻬﺎﻳﺖ ﻣﻘﺎﻡ ﺩﺭ ﺣﮑﻢ = ﻓﻨﻮﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻓ= ﻦ ﺑﺎﺯ ﺑﻤﻌﻨﻰ ﻫ&= #65256;ﺮ ﺍﺳﺖ. ﭼﻪ ﺑﺎ ﺗﮑ= ;ﻨﻴﻚ ﻣﺎﺩﻳّﺎﺕ ﻭ ﻳ&#= 65166; ﺑﺪﻭﻥ ﺗﮑﻨﻴﻚ &= #65261;ﻳﺎ ﻣﻘﺪﻣﺎﺕﺩﺭﺍ= 5251;ﻮﺭ ﻋﻘﻠﻰ ﻭﻧﻈﺮﻯ' = ﻭ ﻳﺎ ﺍﻟﻬﺎﻣﺎﺕ &= #65247;ﺪﻧّﻰﻫﺮ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺍ&#= 65203;ﺖ' ﮐﻪ ﭼﻮﻥ ﺑﺨﻠﻖ = ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧﺪ ﻭ ﺗ&= #65166; ﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ. = ﮐﻪ ﮐﻠﺎﻡ ﺁﻧﻬﺎ ﮐ&= #65248;ﺎﻡ ﺧﺪﺍ'ﻭ ﺑﺤﻖ ﺁﻳ= ﺎﺕ ﻗﺮﺁﻧﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ ﻭﮔﻮﺋﻰ ﺧﺪﺍﻭ&#= 65255;ﺪ ﮔﻔﺘﻪ ﺍﺳﺖ.ﺯﻳ&= #65198;ﺍ ﻗﺮﺁﻥ ﻋثماﻧʌ= 64; ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﺍ'ﺍﮔﺮ ﻣﻄﺎﻟ&= #65168; ﺁﻧﺮﺍ ﻣﺤﻤﺪ ﮔ&= #65236;ﺘﻪ ﺑﺎﺷﺪ ﮐﻪ ﺩﺭ ﺁ= ﻥ ﺍﺿﺎﻓﺎﺕ ﻭ ﺣﺬ&= #65233; ﻭﺩﺳﺘﮑﺎﺭﻯ ﺷ&#= 65194;ﻩ ﮐﻪ ﻣﻮﻟﺎ ﻋﻠﻰ&= #1617; ﺍﺯ ﻧﻬﺼﺪ ﺟﺎﻯ = ﺍﻳﻥﻘﺮﺁﻥ ﺩﺳﺘﮑﺎﺭﻯ ﻣﻴ&#= 64405;ﻮﻳﺪ.ﺑﺎﺯ ﺁﻧﭽﻪ ﻭﺍﻗﻌﺎ &= #65165;ﺯ ﻣﺤﻤﺪ ﺑﻮﺩﻩ' ﺑ= ﺴﻠﻮﻙ ﺍﻟﻬﻰ ﻭ ﻗﺮّﻩ &= #65259;ﺎﻯ ﺷﻬﻮﺩﻯ ﻃﺮﻳﻘ&#= 65174; ﻣﺤﻤﺪ ﻗﻄﻌﺎ ﺍ&= #65199; ﺧﺪﺍﻭﻧﺪ ﻭﻣﺤ&#= 65252;ﺪ ﺑﻮﺩﻩ ﻭﺍﻟّﺎ &#= 65259;ﻤﻴﺸﻪ ﭼﻮﻥ(ﺁﻳﺎﺕ ﺳﻴ&= #65234;)ﻭﮐﺸﺘﺎﺭ'ﺁﻳ&#= 65166;ﺕ ﺍﺿﺎﻓﻰ ﺧﻠﻔﺎ&#= 65263; اسلامی ﺑﻮﺩﻩ= 'ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺟﻬ&#= 65166;ﻧﻰ ﻓﺘﺢ ﺷﺪﻩ ﺧﻮﺩ&= #65197;ﺍ ﺍﺩﺍﺭﻩ ﮐﻨﻨﺪ.&= #64400;ﻪ ﺩﻳﮑﺘﺎﺗﻮﺭﻯ &#= 65193;ﺍﺷﺘﻨﺪ.ﮐﻪﺗA= 256;ﻬﺎ ﭼﺎﺭﻩﺭﻫﺒﺮﺍ= 5255;ی ﺴﻴﺎﺳﻰ ﺍﺳﺖ'ﮐ&= #65258; ﺳﻴﺴﺘﻢ ﻭﻧﻈﺎ&#= 1605; اﻧﺴﺎﻧﻰﻭﻋﻠA= 252;ﻰ ﺑﺮﺍﻯ اﺩﺍﺭﻩ &#= 65183;ﺎﻣﻌﻪ ﺧﻮﺩ ﻧﺪﺍﺭﻧﺪ &= #65261; ﻟﺬﺍ ﻫﺮ ﮐﺎﻣﻞ = ﺍﻟﻬﻰ ﺯﻧﺪﻩ' ﮐﻪ ﻣﺤﻤ= ﺪﻯ ﺗﺎﺯﻩ ﻭ ﺗﺎﺯﻩ = ﻧَﻔَس ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ' = ﻋﻤﻠﺎ ﮐﻠﺎﻡ ﺁﻧﻬﺎ ﮐ&= #65248;ﺎﻡ ﺧﺪﺍﻭﻧﺪ ﻭ ﭘﻴ&= #65166;ﻣﺒﺮ ﺍﺳﺖ.ﮔﻮﺋﻰ ﺍﺯ = ﺁﻥ ﻣﻨﻄﻖ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣ&= #65170;ﺮ ﺣﺘﻰ ﺧﻄﺎﻯ ﺍﺗ&= #65236;ﺎﻗﻰ ﺁﻧﻬﺎﺑﺎﺯ ﺍﺯ &= #65255;ﻈﺮ ﺍﻟﻬﻰ ﺩﺭﺳﺖ ﺍ&= #65203;ﺖ.<o:p></o:p> ﺳﻮ᥷= 7;ﻳﻮ ﻣﺘﻔﮑّﺮ ﻣﺬﮐ= 5262;ﺭ'ﺑﺮﺍﻯ ﻫﺮ ﻫﻨﺮ ﺻﻨﻌﺘ&= #65264;'ﻭﺑﺮﺍﻯ ﻫﺮ ﺻﻨﻌﺘﻰ'ﻫﻨ&= #65198;ﻯ ﻗﺎﺋﻞ ﺑﻮﺩ. ﮐﻪ= ﺩﻗﻴﻘﺎ ﻫﻤﺎﻥ ﺗﮑﻨﻴﻚ &= #65235;ﻴﺰﻳﮑﻰ ﻋﻠﻤﻰ ﺍﺳﺖ.ﮔﻮ&= #65163;ﻰ ﺑﺮﺍﻯ ﻫﺮ ﭼﻴﺰ&= #65263;' ﺑﮕﻔﺘﻪ ﺭﻭﺷﻬ&#= 65166;ﻯ ﻗﺪﻳﻢ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ ﻫﺴﺖ.ﮐﻪ ﻣﺎ ﻧﻴ= ﺰ ﺍﺯ ﺭﺏّ ﺍﻟﻨﻮ&#= 65225;'ﺑﻌﻨﻮﺍﻥ ﻓﺮﺷﺘﻪ ﻣﺪﺑّ= 5198; ﻫﺮ ﺭﻭﺡ ﻓﺮﺩﻯ = ﻭﻣﻮﺟﻮﺩ ﻣﻴﮕﻮﺋﻴﻢ.ﻳﺎ &= #65259;ﻤﺎﻥ ﻫﻤﺰﺍﺩ ﻫﺮﮐس . = ﻭﻯ ﺍﺻﻄﻠﺎﺡ ﻳﻮﻧ&#= 65166;ﻧﻰ ﺩﻳﮕﺮﻯ ﺑﮑﺎﺭ &= #65251;ﻴﺒﺮﺩ' ﻭﻭﻇﻴﻔﻪ ﻫﻨﺮ &= #65197;ﺍ ﺩﺭ ﻣﺤﺪﻭﺩﻩ<sp= an dir=3DLTR> </spa= n>ﮐﺎﺭﻫﺎ'ﻭ ﻓA= 228;ّﺎﻟﻴّﺘﻬﺎﻯ ﺍﺟﺘﻤﺎﻋی ﻮ ﺍ&#= 65191;ﺘﺼﺎﺻﻰ ﺑﻬﺘﺮ ﻣﻴﺪﻫﺪ.&= #65261; ﺁﻧﺮﺍ ﻭﻇﻴﻔﻪ &= #65203;ﺎﻳﮑﻮﻳﻮﻧﻴA= 242; ﻣﻴﮕﻮﻳﺪ. ﻳﺎ ﺁ= ﻓﺮﻳﻨﺶ ﻭ ﺧﻠﻖ ﻣﻮﺟﻮﺩ&= #65165;ﺕ.ﻭﻯ ﮔﻮﺋﻰ ﻫﻤﺎﻥ ﺭ&= #65261;ﺍﻥ ﻭﺟﺎﻥ ﻓﺎﺭﺳﻰ &= #65197;ﺍ'ﮐﻪ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65235;ﻠﺎﺳﻔﻪ ﺷﺮﻗﻰ ﻭﻋﺮﻓﺎ&#= 65263; ﺍﻳﺮﺍﻧﻰ ﺑﮑﺎ&#= 65197; ﺑﺮﺩﻩﺍﻧﺪ. ﺑﺮ&= #65165;ﻯ ﻫﺮ ﭼﻴﺰﻯ ﺭﻭﺣ&= #65264; ﻭﺍﺻﻠﻰ ﻧﺎﭘﻴ&#= 65194;ﺍ ﻗﺎﺋﻞ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﺑﻘﻴﻪ ﻗﺴﻤﺘﻬ&#= 65166;ﻯ ﻗﺎﺑﻞ ﺩﻳ= ;ﺪﻥ ﭼﻮﻥ ﺗﻦ ﻭ ﺫﻫﻦ= 'ﺩﺭ ﭼﺸﻢ ﻋﻘﻞ.ﮐﻪ ﻣ= ﺎ ﺍﺯ ﺭﻭﺡ ﺍﻟﻬﻰ = ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ. ﻭ ﺩﺭ ﭼﺸﻢ ﺩﻝ ﻭ= ; ﺷﻬﻮﺩ ﺩﺭ ﺭؤﻳﺎ'ﺩﺭﺷ&#= 65198;ﺍﻳﻂ ﺧﺎﺹﺍﺣﻮﺍﻝ ﺳ&#= 65166;ﻟﮑﺎﻥ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ &= #64344;س ﻫﻨﺮ ﺑﻤﻌﻨﻰ ﺍ&= #65183;ﺘﻤﺎﻋﻰ'ﺑﺎﺯ ﻧﻮﻋﻰ ﻫﻨﺮ ﻣﺎ&= #65193;ﻯ ﺍﺳﺖ.ﮔﺮﭼﻪ ﻫﻨ&= #65198; ﺫﻭﻗﻰ ﻭ ﻳﺎ ﻣﻌ= ﻨﻮﻯ ﻭ ﺃﺩﺑﻰ ﻫﻢ ﺑﺪ= ﺍﻧﻴﻢ'ﻭﻧﻪ ﻫﻨﺮ ﺍﻟﻬﻰ ﻭﺳ&= #65248;ﻮﻙ ﮐﻪﺍﻭﻟﻴﺎ ﺍﺯ &= #65203;ﻄﻮﺡ ﻣﻴﻨﻮﻯ ﻣﻰ ﺑﻴ&= #65256;ﻴﺪ ﻭ ﻣﻴﮕﻮﻳﺪ ﻭ ﻣ= ﻴﻔﻬﻤﺪ'ﻭ ﺗﻮﻟﻴﺪ ﺟﺪﻳﺪ&#= 65165;ﺑﺪﺍﻋﻰ'ﺑﺪﻭA= 253; ﺳﺎﺑﻘﻪ ﺍﺭﺍﺋ&#= 65258; ﻣﻴﺪﻫﻨﺪ'ﻭﻳﺎ &= #65187;ﺘﻰ ﺣﮑﻤﺘﻬﺎﻯ ﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺯﻣﺎﻧﻬ&#= 65166;ﻯ ﻗﺒﻠﻰ ﺭﺍ' ﺗﺠﺪ= ﻳﺪ ﺑﻴﺎﻥ ﻭﻧﻮﺳﺎ&#= 65199;ﻯ ﺩﺭ ﮐﻠﺎﻡ ﻭﻧﻈ&= #65198;ﻳﻪ ﻭ ﻋﺎﺩﺍﺕ ﻣﻴﻨ&= #65252;ﺎﻳﺪ.ﮐﻪﻳﻚ ﺗﻮﻟﻴﺪ(ﺣﺪﻳث ) = ﺟﺪﻳﺪ ﺍﺳﺖ.ﻭ ﻗﺴﻤﺖ ﺗ= ﻮﻟﻴﺪ ﺍﺑﺪﺍﻋﻰ'ﮐﺎﺭ &= #65175;ﻔﺴﻴﺮ ﺷﻬﻮﺩﻯ ﺳﻠﻮﮐ&#= 65264; ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257;'ﻭﺍﺯ ﻧﻮﻉ ﺗﺤﺪﻳﺪ ﺑ&= #65268;ﺎﻥ ﭙﻴﺎﻣﺒﺮ ﻭﺍﻭ&#= 65247;ﻴﺎﻯالهی اﺳﺖ.ﮐﻪﻣﻘﺎﺻ= 5194; ﺁﻧﻬﺎﺭﺍﺩﺭ ﺁ&#= 65253; ﺁثاﺭ ﻭﮔﻔﺘﻪA= 259;ﺎ ﻣﻴﻨﻤﺎﻳﻢ. ﻫﺮ&= #64404;ﺰ ﭼﻨﺎﻥ ﻧﻴﺴﺖ'ﮐ&= #65258; ﻫﻔﺘﺎﺩ ﻭﭼﻨﺪ &= #65251;ﺬﻫﺐ ﻫﺮ ﺩﻳﻦ ﺳﻠﻮﮐ&= #65264; ﻣﺬﺍﻫﺐ ﻗﺸﺮﻯ &= #65251;ﺴﺘﻨﺪ ﺑﻘﺮﺁﻥ ﻭﮐﺘﺐ &= #65155;ﻧﺒﻴﺎﻯ ﺧﻮﺩ ﻣﻴﮑﻨﺪ. ﻭ= ﻟﻰ ﻫﺮ ﻳﻚ ﺳﺪّ ﻣﺬ&= #65259;ﺒﻰ ﻭ ﻧﺘﺎﻳﺞ ﺣﺰﺑ&= #65264; ﺧﻮﺩﺭﺍ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ. ﮐﻪ ﻧﻤﻴﺪﺍﻧﻨ&#= 65194; ﺧﺪﺍﻭﻧﺪ ﻭ ﭘﻴ&= #65166;ﻣﺒﺮ ﻭ ﻫﺮ ﻭﻟﻰّ ﺍﻟ&= #65260;ﻰ'ﭼﻨﺪﻳﻦ ﻣﻘﺼﻮﺩ ﺩﺭ ﻳﻚ = ﮐﻠﺎﻡ ﺩﺍﺷﺘﻪ ﺩﺍﺭﻧ&#= 65194;. ﮐﻪ ﺣﺘﻰ ﺿﻤﻦ ﻓ= ﺮﻳﺐ ﺧﻮﺩﮔﺎﻥ ﻗﺸﺮ&#= 65263; ﮔﺮﻯ ﺣﺮﻑ ﻫﻤﻪ = ﻣﺬﺍﻫﺐ ﺭﺍ ﺩﺭﺳﺖ ﻣﻴﺪ&= #65165;ﻧﻨﺪ.ﻭ ﺑﺎﺻﻄﻠﺎﺡ ﺁﻧ&#= 65260;ﺎ' ﻫﺮﻳﻚ ﺑﺸﮑﻞ ﺍ&= #65197;ﺍﺋﻪ ﺍﻳﻦ ﻣﻄﺎﻟﺐﻣ&#= 65268;ﮑﻨﺪﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﭼﻨﻴ&= #65254; ﻧﻴﺴﺖ.ﻭﺗﻤﺎﻣ&#= 65264; ﻣﺬﺍﻫﺐ ﺑﺎﻃﻞ &= #65261; ﺷﺮﻳﻚ ﺧﺪﺍﻭ ﭘ&= #65268;ﺎﻣﺒﺮﺍﻥ ﺧﻮﺩ ﺷﺪﻩ'ﻭ ﺷﺮ= ﻙ ﻭﺭﺯﻯ ﺭﺍ ﺑﻨﺎ&= #65249; ﺧﺪﺍ ﻣﻴﮑﻨﺪ.ﻭ&= #64380;ﻪ ﺟﻨﺎﻳﺎﺗﻰ ﺑﻨ&#= 65166;ﻡ ﺧﺪﺍ ﻭ ﺩﻳﻦ ﻭﻣ= ﺬﻫﺐ ﻭ ﺍﻣﺎﻣﺎﻥ ﻭ ﺍ= ﻭﻟﻴﺎﻯ ﻗﺪﻳﻢ ﺩﺍﺭﻧﺪ.&= #64400;ﻪ ﺁﻧﺎﻥ ﻫﺮﮔﺰ ﻣ&= #65204;ؤﻝ ﺍﻳﻦ ﺁﺧﻮﻧﺪﻫ&#= 65166;ﻯ ﻣﺸﺮﻙ ﻧﻴﺴﺘﻨ&#= 65194;. ﭼﻮﻥ ﮐﺴﻰ ﻣﻌﻨ&= #65264; ﺍﺻﻠﻰ ﻭﻣﻨﻈﻮ&#= 65197; ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ ﺍ= ﻳﻦ ﺁثاﺭ ﻧﻤﻰ ﻓﻬ= 5252;ﺪ.ﻭ ﺧﻮﺍﻧﻨﺪﻩ ﺍﻳ&#= 65254; ﻣﻘﺎﻟﻪ'ﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﻣﺮﺍﺟﻌﻪ ﺑﺘﻔ&#= 65204;ﻴﺮﺍﺕ ﺳﻠﻮﮐﻰ ﻭ ﺷﻬﻮ&= #65193; ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257;'ﺑﺘﻤﺎﻣﻰ ﺁﻳﺎﺕ ﻗﺮﺁﻧﻰ &= #65193;ﻭﺑﺎﺭ'ﻭ ﺑﻴﺶ ﺍﺯ &#= 65203;ﻰ ﻫﺰﺍﺭ ﺣﺪﻳﺶ ﮐ&= #65258; ﺗﺎ ﮐﻨﻮﻥ ﺗﻔﺴ&= #65268;ﺮ ﮐﺮﺩﻩﺍﻡ ﻣﺮﺍ&#= 65183;ﻌﻪ ﮐﻨﺪ. ﻭ ﺗﻔﺴﻴﺮ= ﺑﺎﻃﻞ ﺩﻳﮕﺮﺍﻥ ﻭ ﺗﻔ&= #65204;ﻴﺮ ﺳﻠﻮﻙ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﮐﻨﺎﺭ ﻫﻢ ﺁﻭﺭ&= #65193;ﻩﺍﻡ.ﻭ ﺧﻮﺍﺗﻨﻨﺪﻩ ﺁ&#= 65199;ﺍﺩ ﺍﺳﺖ'ﻫﺮﮔﻮﻧﻪ &= #65239;ﻀﺎﻭﺗﻰ ﺑﮑﻨﺪ. <o:p></o:p> ﻫ= ﻴﭻ ﻫﻨﺮﻯ ﺑﺪﻭﻥ ﺭ&= #65163;ﺎﻟﻴﺴﻢ ﻭ ﺣﻘﻴﻘﺖ ﺩﺍﺷ&= #65176;ﻦ ﻧﻴﺴﺖ.ﺍﻳﻦ ﺍﺣ&= #65204;ﺎس ﺍﮐثر ﻣﺘﻔﮑّʋ= 98;ﻳﻦ ﻭﺍﻗﻊ ﺑﻴﻦ ﺑﺪ&= #65197;ﺳﺘﻰ ﻫﺴﺖ. ﻳﺎ ﻫﻤﺎﻥ= ﺭﻭﺡ ﻣﺘﺎﻓﻴﺰﻳﻚ ﺩ&#= 65197; ﺍﻧﺴﺎﻥ ﻭ ﺩﺭ ﻫ= ﺴﺘﻰ ﻭ ﺩﺭ ﻫﺮﮐﺎﺭﻯ = ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍﺯ ﺭﻭﺡ ﻫﺮ= ﭼﻴﺰﻯ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ &= #64400;ﻪ ﻧﺎﻣﺮﺋﻰ ﺍﺳﺖ.&= #65267;ﺎ ﻫﻤﺎﻥ ﻣﻨﻈﻮﺭ &= #65165;ﻓﻠﺎﻃﻮﻥ ﺩﺭ ﺍﻳﺪﻩ ﻭ ﺷﻬ= ﻮﺩ ﻣﺮﺍﺗﺐ ﺗﺠﻠّ= 5264; ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ = ﺍﺯ ﺣﻘﻴﻘﺖ ﻫﺮ ﻭﺍ&= #65239;ﻌﻴّﺖ ﻭ ﺭﺋﺎﻟﻴﺴﻢ ﻭ&= #65251;ﺎﻫﻴّﺖ ﻫﺎ ﻣﻴﮕﻮﻳﺪ. ﺑ= ﻨﻈﺮ ﺳﻮﺭﻳﻮ ﻫﻨﺮﻣ&#= 65256;ﺪ ﻣﻴﺘﻮﺍﻧﺪ ﺭﻭ&#= 65185; ﻫﺮ ﺷیئ ﺭﺍ ﺑﻴ&#= 65166;ﺑﺪ. ﻋﺮﺿﻪ ﻭ ﻣﻌﺮﻓ&= #65264; ﮐﻨﺪ.ﻭ ﺍﻭ ﺍﺳﺖ= 'ﮐﻪ ﺍﺣﺴﺎس ﺭﻭﺡ ﺍ&#= 65207;ﻴﺎٴ ﺭﺍ ﻣﻴﻔﻬﻤﺪ.ﮐ&= #65258; ﺩﺍﺩﻥ ﻣﺎﻫﻴّ= 5174; ﻣﺎﺩﻯ ﻧﻴﺰ ﭼﻴ&= #65200;ﻯ ﺑﻌﻨﻮﺍﻥ ﺻﻮﺭ&#= 65173; ﻧﻮﻋﻰ ﺑﻮﺳﻴﻠ&#= 65258; ﺍﻳﻦ ﺭﻭﺡ ﻣﻴﺒ&= #65166;ﺷﺪ.ﻭ ﻟﺬﺍ ﮐﺎﺭ ﻫﻨﺮ&= #65251;ﻨﺪ ﺭﺍ ﺩﺍﺩﻥ ﺻﻮﺭ&= #65173;ﺩﺭﺭﻭﺡ ﺍﺷﻴاء ﺍﺳﺖ.ﮐ= 5258; ﺃﻣﺮ ﺟﺪﺍ ﺍﺯ ﺗ= ﻦ ﻣﺤﺴﻮس ﻣﺎ ﺍﺳ&#= 65174;. ﺍﻳﻦ ﻧﻈﺮ ﺳﻮﺭ&= #65267;ﻮ'ﻳﻚ ﺗﻮﺻﻴﻒ ﻭﺗﻌﺎ&#= 65197;ﻑ ﺑﺮﺍﻯ ﻫﻨﺮ ﻭ ﻫ= ﻨﺮﻣﻨﺪ ﺍﺳﺖ.ﻭ ﺍﻟّﺎ ﺭ&= #65261;ﺡ ﻫﺮﭼﻴﺰ'ﺑﺨﺼﻮ&#= 65209; ﺍﻧﺴﺎﻥ'ﺭﻭﺣی &#= 65194;ﻳﺪﻧﻰ ﻣﺎﻫﻮﻯ ﻧﻴﺴﺖ.&= #65251;ﮕﺮ ﺩﻳﺪﻥ ﺳﻤﺒﻮﻟ&#= 65268;ﻚ'ﻣﺎﻧﻨﺪ ﺧﻮﺍﺏ ﻭﺷﻬﻮﺩ&#= 65259;ﺎﻯ ﺭؤﻳﺎﺋﻰ ﺳﺎﻟ= 4401;ﺎﻥ ﻭ ﮐﺎﻣﻠﺎﻥ ﻭﻟ&= #65166;ﻳﺘﻬﺎﻯ ﺍﻟﻬﻰ. ﺳﻮﺭﻳﻮ = ﻣﻴﮕﻮﻳﺪ'ﺻﻮﺭ&#= 65173; ﺩﺍﺩﻥ ﺑﺮﻭﺡ ﺷ&= #65268;ئ ﮐﺎﺭﻫﻨﺮﻯ'ﻗﺒ&#= 65246; ﺍﺯ ﻫﺮ ﭼﻴﺰ ﻣﺎ= ﻫﻴّﺘﻰ ﺳﺎﻳﮑﻮﻟﻮﮊﻳ= 5242; ﺩﺍﺭﺩ. ﻳﻌﻨی ا&#= 65251;ﺮ ﺭﻭﺣﻰ ﺭﺍ ﺑﺮﺭ&= #65203;ﻰ ﺩﻳﮕﺮ ﻭ ﻗﺎﺑﻞ = ﺩﺭﻙ ﻭ ﻣﻔﻬﻮﻡ ﻣﻴﻨ&= #65252;ﺎﻳﺪ.ﺗﺎ </spa= n>ﺍﻳﻨﺠﺎ ﻫﻨʋ= 98;ﻣﻨﺪ ﻣﺎﺩﻯ ﺩﺭ ﺣﺪﻭ&= #65193; ﺍﺣﺴﺎس ﻭ ﺩﺭﻙ &= #65227;ﻘﻠﻰ ﺭﻭﺍﻥ ﻋﻘﺪﻩ ﺩ&= #65165;ﺭ ﺧﻮﺩ'ﺍﺣﺴﺎس ﺭ&#= 65261;ﺡ ﺑﺮﺍﻯ ﻫﺮﺷﻴئ &#= 65251;ﻴﮑﻨﺪ.ﻭﻟﻰ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺭ&= #65261;ﺡ ﺭﺍ ﺗﺮﺳﻴﻢ ﻭ ﺗ= ﻮﺻﻴﻒ ﮐﻨﺪ. ﭼﻪ ﺭﺳﺪ ﮐ= ;ﻪ ﻣﺠﺴﻤﻪ ﻭ ﺻﻮﺭ&= #65173; ﺑﺪﻫﺪ.ﻣﮕﺮ ﻫﺮ&= #64380;ﻪ ﻣﻴﮕﻮﻳﻨﺪ'ﺷﻨ&#= 65262;ﻧﺪﻩ ﻫﻢ ﺑﺨﻮﺍﻫﺪ ﺩ&= #65197; ﻫﻤﺎﻥ ﺣﺪﻭﺩ ﺗ&= #65212;ﻮﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #65261;ﻟﻰ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ'ﮐﻪ ﺍﺧﻠﺎﻕ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺧﻮﺩﺭﺍ' ﺗﺒﺪﻳ&= #65246; ﺑﺎﺧﻠﺎﻕ ﻋﻘﻠ&#= 65166;ﻧﻰ ﻭ ﻋﻤﻠﻰ ﻣﻴﻨﻤ&= #65166;ﻳﺪ.ﻭ ﺷﺨﺼﺎ ﺩﺭ ﺷﻬﻮ&= #65193; ﺧﻮﺩ'ﺑﺎﻃﻦ ﺍﺯ = ﻇﺎﻫﺮ ﺭﺍ ﻣﻰ ﺑﻴﻨﺪ.ﻭ= ﻟﻰ ﺗﻮﺻﻴﻒ ﻫﻨﺮﻣ&#= 65256;ﺪﺍﻧﻪ ﺍﻭ ﺑﺎﺯ ﻣﺎﻧﻨ&= #65194; ﮐﺎﺭ ﻫﺮ ﻫﻨﺮﻣ&= #65256;ﺪ ﻣﺎﺩﻯ ﺍﺳﺖ <o:p></o:p></span= > ﺑﮕﻔﺘﻪ= ﺳﻮﺭﻳﻮ'ﻧﻈﺮ ﺍﻓﻠﺎﻃﻮﻥ ﺟﺎ&#= 65163;ﻰ ﺻﺎﺩﻕ ﻧﻴﺴﺖ'ﺁ&= #65255;ﻘﺪﺭ ﮐﻪ ﺩﺭ ﮐﺎﺭ ﻫﺪ= ﻑ ﺻﺎﺩﻕ ﺍﺳﺖ.ﺑﺨ&= #65212;ﻮﺹ ﺩﺭ ﻫﻨﺮﻫﺎﻯ ﮐ&= #65262;ﭼﻚ'ﮐﻪ </spa= n>ﺟﺰ ﺩﺍﺩﻥ ﺭA= 261;ﺡ ﺑﻤﺎﺩﻩ ﺩﺭ ﮐﺎ&= #65197; ﻫﻨﺮﻯ 'ﻣﻮﺭﺩ ﺗ= ﻮﺟّﻪ ﻧﻴﺴﺖ. ﺍﻓﻠﺎﻃ&= #65262;ﻥ ﺍﺯ ﻫﻨﺮ ﺍﻟﻬﻰ = ﻣﻴﮕﻮﺋﻴﻢ' ﮔﺮﭼﻪ ﺍﻣﻮﺭ ﻣ&= #65176;ﺎﻓﻴﺰﻳﻚ ﻗﺎﺑﻞ ﺗﻄﺒﻴﻖ &= #65169;ﺎﻣﻮﺭ ﻓﻴﺰﻳﻚ'ﺑﺼﻮﺭ&#= 65173; ﻣﻌﻨﻮﻯ ﻫﺴﺖ.ﺳ&= #65262;ﺭﺑﻮ ﺍﺩﺍﻣﻪ ﮐﻪ ﻫﻨ&= #65198;ﻣﻨﺪ ﮐﺴﻰ ﻧﻴﺴﺖ'ﮐﻪ = ﺑﺮﻧﮕﻬﺎ ﻭ ﻗﻠﻢ ﻫﺎ ﺗﻮﺟ= ّﻪ ﺩﺍﺭﺩ.ﺑﻠﮑﻪ ﺑ&= #65252;ﻄﺎﻟﻌﻪ ﺍﻧﺤﻨﺎﻫﺎﻯ ﺯ&#= 65255;ﺪﻩ'ﻭ ﺗﻐﻴﻴﺮﺍﺕ ﻗﺴ&#= 65252;ﺘﻬﺎﻯ ﻣﺸﻬﻮﺩ ﺃﺷﻴا= 569; ﻭﻧﻴﺰ ﺑﺼﻮﺭﺗ&#= 65260;ﺎﻯ ﺟﺎﻧﺒﻰ ﮔﻢ ﺷﺪ&= #65257; ﺳﻮﮊﻩ ﻫﻨﺮ ﺧﻮ&= #65193; ﻣﻴﭙﺮﺩﺍﺯﺩ.ﻳ&#= 65228;ﻨﻰ ﻣﻌﺎﻧﻰ ﻧﺎ ﭘﻴ&= #65194;ﺍ ﻫﺮ ﺳﻮﮊﻩ ﺭﺍ ﻇ= ﺎﻫﺮﻣﻴﻨﻤﺎﻳ= 5194;.ﺭﻭﺯﻯ ﻫﻨﺮﺷﻨﺎﺳﻰ ﮐ&#= 65258; ﺗﺎﺑﻠﻮ ﺭﺍ ﺩﺭ&= #65223;ﺮﻑﺳﺎﻋﺘﻰ ﮐﺸﻴﺪ' ﮐﻪ ﻣﻮﺭ= ﺩ ﺍﻧﺘﻘﺎﺩ ﻗﺮﺍ&#= 65197; ﮔﺮﻓﺖ.ﮐﻪ ﻓﺮﺻ&= #65174; ﺑﻴﺸﺘﺮﻯ ﺭﺍ ﺑ&= #64401;ﺎﺭﺑﺮﺩﻩﺍﺳA= 174;.ﻭﻟﻰ ﻭﻯ ﭘﺎﺳﺦ ﺩﺍﺩ&= #65253; ﺳی ﺴﺎﻝ ﺍﺳﺖ'ﮐ&= #65258; ﻭﻗﺖ ﺻﺮﻑ ﺍﻳﻦ = ﺗﺎﺑﻠﻮ ﮐﺮﺩﻡ. ﺗﺎﺭﻳﺨ&= #64381;ﻪ ﻃﻮﻝ ﺯﻧﺪﮔﻰ ﺩ&= #65197; ﻫﺮ ﮐﺎﺭ ﺑﻌﺪﻯ = ﻧﻘﺶ ﺩﺍﺭﻧﺪ ﺳﻮﺭﻳ&#= 65262; ﻫﻨﺮ ﺭﺍ'ﺑﺎ ﺍﻳ= ﺪﻩ ﻳﺎ ﺭﻭﺡ ﺷﻴﺌﻰ = ﻣﻴﺸﻨﺎﺳﺎﻧﺪ ﻭﻇﻴﻔﻪ ﺧﺎﺹ ﻫ&= #65256;ﺮﺩﺍﺭﺍﻯ ﺭﻧﮓ ﻣﻮﺭﻓﻮﻟ&#= 65262;ﺟﻰ ﺍﺳﺖ.ﻳﻌﻨﻰ ﻫﻨ&= #65198; ﺧﻠﻖ ﺻﻮﺭﺕ ﻭ ﺍ= ﺷﻴاء ﺟﺪﻳﺪ ﺍﺳﺖ . ﻣﺘ= ;ﻔﮑّﺮﺍﻥ ﺩﻳﮕﺮﻯ ﺩﺭ ﺗﻌ&= #65198;ﻳﻒ'ﺍﺯ ﻣﺴﺄﻟﻪ ﺍﺭﺯﺷ&#= 65264; ﺩﻭﺭﻯ ﻣﻴﮑﻨﻨ&#= 65194;.ﮐﻪ ﺍﺭﺯﺵ ﺑﺎﻳﺪ ﻃ&= #65198;ﺩ ﮔﺮﺩﺩ.ﺗﺎ ﻫﻨﺮ = ﺑﺎﺻﻤﻪﺍﻯ ﻧﺒﺎﺷﺪ. ﻭﻟﻰ ﺍ= ﺭﺯﺵ ﻣﻌﻨﻮﻯ'ﺑﺨﺼﻮ&#= 65209; ﺍﺭﺯﺵ ﺗﮑﺎﻣﻠ&#= 65264; ﺩﺭ ﻫﻨﺮﻣﻨﺪ'ﻭ = ﺩﺭ ﻧﺎﻇﺮﺍﻥ ﺃثر = 5259;ﻨﺮﻯ'ﺩﻭﺭ ﺍﻧﺪﺍﺧﺘﻨﻰ ﻧ&#= 65268;ﺴﺖ.ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻫﻢ = ﺭﻧﮓ ﺫﺍﺗﻰﻭﺭﻭﺣﻰ &#= 65197;ﺍ'ﮐﻪ ﺩﺍﺭﺍﻯ ﺣﮑﻢ ﻭ&= #65251;ﻌﻴﺎﺭﻯ ﻧﻴﺴﺖ ﻃﺮﺩ ﺷﺪ&= #65257;'ﻭﻫﻢ ﺑﺰﻳﺮ ﺍﻭﻟﻴﻦ &= #65169;ﺎﺭ (ﻣﻔﻬﻮﻡ ﺷﻴﺌﻰ)= ﻳﻌﻨﻰ (ﺭﻭﺡ ﺷﻴﺌﻰ)ﺭﺍ= ﮐﻪ ﻋﻠﻤﺎﻯ ﺭﻭﺍﻥ &= #65207;ﻨﺎﺳﻰ ﻭ ﺃﻫﻞ ﻣﻨﻄﻖ ﺩ= ﺍﺭﺩ.ﻣﻄﺎﻟﻌﺎ&#= 65173; ﺯﻳﺒﺎﺋﻰ ﺷﻨﺎ&#= 65203;ﻰ ﻭ ﻫﻨﺮ ﮐﺮﺩﻩﺍ&= #65255;ﺪ'ﮐﻪ ﺗﺎ ﺣﺪﻭﺩﻯ ﺑﻌ&= #65216;ﻰ ﻣﺸﮑﻠﺎﺕ ﺳﻨّ= 5176;ﻰ ﻫﻨﺮ ﺭﺍ ﺣﻞ ﮐﻨ= ﻨﺪ. ﺁﻥ ﺭﺍﺑﻄﻪ ﺑﻴ&= #65254; ﺻﻮﺭﺕ ﻭ ﻣﺎﺩﻩ'= ﻳﺎ ﺭﻭﺡ ﻭ ﻫﻴﻮﻟﺎ&= #65263; ﺳﻮﮊﻩ'ﻭ ﻳﺎ ﺑﻴ= ﻦ ﺷﮑﻞ ﻭﻣﻀﻤﻮﻥ' = ﻭ ﺑﻴﻦ ﻇﺎﻫﺮ ﻭﺑ&= #65166;ﻃﻦ ﺩﻳﺪﻥ. ﺩﺭﺳﺖ ﺍ= ﺳﺖ ﮐﻪ ﮔﺎﻫﻰ ﺍﻧﺴ&= #65166;ﻥ ﺻﻮﺭﺗﻬﺎﻯ ﺭﺍ &= #65175;ﺮﮐﻴﺐﻣﻴﻨﻤA= 166;ﻳﺪ.ﮐﻪ ﺍﺯ ﻗﻮﺍﻧﻴﻦ ﻭ&= #65251;ﮑﺎﻧﻴﺰﻡ ﺁﻥ ﻧﻴﺰ ﺧﺒﺮ ﻧ= ﺪﺍﺭﺩ.ﻣﺎﻧﻨﺪ ﺁﺩﻡ ﺑﺪﺍﺋﻰ' ﮐ= ﻪ ﺁﺗﺶ ﺑﺮﭘﺎﮐﻨ&#= 65194;'ﻭ ﺧﺒﺮ ﺍﺯ ﻗﻮﺍﻧ&= #65268;ﻦ ﻃﺒﻴﻌﻰ ﺁﺗﺶ ﻧ&= #65194;ﺍﺭﺩ. ﻭﻟﻰ ﻭﻇﻴﻔﻪ ﺟ&= #65260;ﺎﻥ ﺯﻳﺒﺎﺋﻰ' ﻣﻨﺤ&= #65212;ﺮ ﺩﺭﺗﺤﻮﻳﻞ ﺁﻥ &= #65251;ﻌﺮﻓﺖ ﺗﺠﺮﺑﻰ ﺍﺳﺖ'ﮐ&= #65258; ﺑﻤﻌﺮﻓﺖ ﻧﻈﺮ&#= 65263; ﺗﺒﺪﻳﻞ ﻣﻴﮑﻨ&#= 65194;.ﻳﺎ ﺗﺠﺮﺑﻪ ﺷﺨﺼﻰ &= #65197;ﺍ ﺗﺠﺮﺑﻪ ﺟﻤﻌﻰ &= #65251;ﻴﻨﻤﺎﻳﺪ.ﮔﺎ= 5259;ﻰ ﻣﺪﺗﻬﺎ ﻋﻠﻢ ﺑ&= #65212;ﻮﺭﺕ ﺍﻳﺪﻩ ﻭ ﺷﻬﻮﺩ&= #65263; ﺩﺭ ﻫﻨﺮﻣﻨﺪ ﺑ&= #65166;ﻗﻰ ﻣﻴﻤﺎﻧﺪ'ﺗﺎ ﺑ&= #65252;ﺮﺣﻠﻪ ﺍﺑﺪﺍﻉ ﺑﺮﺳﺪ</= span>. ﭼﻮﻥ ﺻﻮﺭﺕ ﻳﺎ ﺭﻭﺡ = ﻫﻨﺮ'ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺭﻭﺡ &= #65251;ﺪﺑّﺮ ﺷﺨﺺ ﺍﺳﺖ.ﻭ ﻫﻨ= ﻮﺯ ﮐﻠّﻰ ﻭ ﺷﺨﺼﻰ &= #65261; ﻓﮑﺮ ﺍﺳﺖ ﻭ ﭘﻴ= ﺎﺩﻩ ﻧﺸﺪﻩ.ﻭ ﺍﻳﻦ ﻋ= ﻠﻢ ﺍﺳﺘﺘﻴﮑﻰ ﺟﻤ&#= 65166;ﻟﻰ ﺍﺳﺖ'ﮐﻪ ﻣﻌﺮﻓ&= #65174; ﺑﺎﻃﻨﻰ ﺭﺍ'ﺑﺪ&= #65165;ﻳﺮﻩ ﭘﻨﺪﺍﺭﻯ ﻭ ﺷﻌ&= #65262;ﺭ ﻣﻴﺂﻭﺭﺩ.ﻟﺬﺍ &= #65165;ﺳﺘﺘﻴﻚ ﻧﺴﺒﺖ ﺑﻬﺘﺮ'ﻣ&= #65166;ﻧﻨﺪ ﻧﻈﺮﻯ ﺑﺮﺍﻯ ﻋ&= #65248;ﻢ ﺗﻄﺒﻴﻘﻰ ﻭﻣﺎ&#= 65193;ﻯ ﺷﺪﻩ ﻣﻴﺒﺎﺷﺪ .= <o:p></o:p> ﺗﻮﻓﻴ= ;ﻖ ﺳﻮﺭﻳﻮ ﮐﻮﺷﺶ &= #65169;ﺮﺍﻯ ﺍﻓﮑﺎﺭ ﻗﺎﻃﻊ &= #65183;ﺪﺍ ﺳﺎﺯﻯ ﺻﻮﺭﺕ ﻳ&= #65166; ﺭﻭﺡ ﺍﺯ ﻣﺎﺩﻩ = ﺍﺳﺖ.ﻣﺎﻧﻨﺪ ﺁﻧﭽﻪ ﺍﺭﺳﻄﻮ &= #65261;ﮐﺎﻧﺖ ﮐﺮﺩﻩﺍﻧﺪ.ﻋﺎ&#= 65247;ﻢ ﺯﻳﺒﺎﺋﻰ ﺟﺰ ﻧ&= #65224;ﺎﻡ ﻧﻤﻴﺒﺎﺷﺪ. ﻭ ﺧ= ﺒﺮ ﺍﺯ ﺻﻮﺭﺕ ﺗﻨﻬ&= #65166;'ﺧﺒﺮ ﺍﺯﻣﺎﺩﻩ ﺧﺎﻟ&#= 65238; ﻧﺪﺍﺭﺩ.ﻭﻯ ﻃﺮ&= #65235;ﺪﺍﺭ ﻭﺣﺪﺕ ﺻﻮﺭﺕ ﻭ&= #65251;ﺎﺩﻩ'ﻭ ﻳﺎ ﻓﮑﺮ ﻭ ﻋﻤﻞ= ﺍﺳﺖ. ﺍﮔﺮ ﻫﻴﻮﻟﺎ ﻭ = ﻣﺎﺩﻩ ﺍﺷﻴاء ﻭﻣﻮﺟA= 262;ﺩﺍﺕ ﻭ ﺑﺮﺗﺮ' ﺩﺍﺭﺍ= ﻯ ﺍﺳﺘﺪﻟﺎﻝ ﺭﻭ&#= 65187;ﻰ ﻭ ﺗﮑﺎﻣﻞ ﺧﺎﺹ = ﺧﻮﺩ ﺭﺍ ﺑﺪﺍﻧﻴﻢ.ﮐ&= #65258; ﻳﻚ ﺭﻭﺡ ﺑﺮﺗﺮ = ﻧﻴﺮﻭﻣﻨﺪ ﺗﺮ'ﺩﺭ ﺧﻠّﺎﻗ&#= 65268;ّﺖ ﻣﻴﺪﺍﻧﺪ ﻣﻮﺟ&#= 65262;ﺩﺍﺕ ﺭﻭﺡ ﺩﺍﺭ ﻭ ﺑﺮ= ﺗﺮ ﺭﺍ'ﻭﻟﻮ ﻣﻮﻗﺘ&= #65166; ﻭﺍﺭﺩ ﻣﺤﺪﻭﺩ &= #65261;ﻗﺪﺭﺕ ﺭﻭﺡ ﺧﻮﺩ ﺑﻨﻤ&= #65166;ﻳﺪ.ﺁﻧﮕﺎﻩ ﻳﺎ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﺭﺍ ﻓﻬﻤﻴﺪﻩﺍ&#= 65267;ﻢ' ﻭ ﻳﺎ ﺍﻧﺘﺰﺍﻉ = ﻏﻴﺮ ﺣﻘﻴﻘﻰ ﺭﺍ ﺍﺯ = ﺍﺷﻴاء ﻭﻣﻮﺟﻮﺩﺍﺕ ﻣ&#= 65166;ﻫﻮﻯ ﺩﺍﺭﻳﻢ ﮐﻪ ﻭﺍ&= #65239;ﻌﻴّﺖ ﻫﻢ ﺩﺍﺷﺘﻪ &#= 65169;ﺎﺷﺪ'ﺣﻘﻴﻘﺖ ثاﺑﺖ ﻧﺪﺍﺭﺩ. &#= 65199;ﻳﺮﺍ ﻫﺮ ﻭﺍﺣﺪﻯ ﺿﻤ&= #65254; ﻣﺎﺩﻩ ﻳﻚ ﺭﻭﺡ'= ﻳﺎ ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﺩ&= #65197; ﺁﻣﺪﻩ'ﺧﻮﺩ ﻧﻴ&= #65200; ﺍﺟﺰﺍﻯ ﺭﻳﺰﺗ&#= 65198; ' ﮐﻪﺧﻮﺩﺁﻧﻬﺎ = ﺍﻧﺘﻘﺎل ﺘﮑﺎﻣﻠﻰ ﻧﻮﻋ&#= 65264; ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧ&= #65194;.ﻭﺣﺘﻰ ﺧﺒﺮ ﻧﺪﺍﺭﺩ'ﮐ&= #65258; ﻫﺮ ﺯﻣﺎﻥ ﺩﺭ ﻣ= ﺤﺪﻭﺩﻩ ﮐﺪﺍﻡ ﺻﻮﺭﺕ ﻧ&= #65262;ﻋﻰ'ﻭﺃﺳﻴﺮ ﮐﺪﺍﻡ ﺭﻭﺣﻰ ﺩ&= #65197; ﺁﻣﺪﻩﺍﻧﺪ. ﺍﺟ&= #65204;ﺎﻡ ﻣﺤﺴﻮس ﺍﺯ ﮊﻥ &= #65169;ﺒﻌﺪ'ﺩﺭ ﺳﻠّﻮﻝ ﻭ</sp= an> &#= 64404;ﻴﺎﻫﻪ ﻭﺣﻴﻮﺍﻧﻰ ﻭ ﺍ&= #65255;ﺴﺎﻥ'ﺗﻤﺎﻣﺎ ﺗﺮﮐﻴﺒﻰ ﺍﺯ ﻣ&= #65262;ﻟﮑﻮﻟﻬﺎﻯ ﺍﺯ ﺃﺗﻢ ﻫﺎ ﺍﺳ= ﺖ.ﺗﺮﮐﻴﺒﻰ ﻳﺎ ﺍﺟﺘﻤﺎﻋﻰ &= #65251;ﺘﺼﻞ ﺑﺤﮑﻢ ﺭﻭﺡ'ﻭ ﻣ= ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺍﺯ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﺃثیرﻯ. ﻭ ﺍﻳﻥ &#= 65262;ﺍﺣﺪ ﺃثیرﻯ ﺍﺯ ﺍﺟA= 204;ﺎم ﺘﺤﺖ ﺃثیرﻯ ﺑA= 268;ﻨﻬﺎﻳﺖ ﺭﻳﺰﺗﺮ ﺍﺯﻳﮑ&#= 65194;ﻳﮕﺮ ﺑﻮﺩﻩ ﺗﺎﻓﺮﺿ&#= 65166; ﺑﺘﻮﺍﻥ &#= 65267;ﻚ ﺭﻭﺡ ﺑﺪﻭﻥ ﺗﻥ&= #65252;ﺪﺗﻰ ﺩﺭﺟﻬﺎﻥ'ﺗﺎ ﻟ&= #65166;ﻫﻮﺕﺍﻟﻠﻪ ﺑﺮﺳﻴﻢ ﮐﻪﻧﻴ&#= 65166;ﺯ ﺑﺘﻮﻟﺪﺍﺕ &#= 65255;ﻮﻋی ﻨﺒﺎﺷﺪ.<o:p></o:p> ﺩﺭ ﺍﻳﻦ= ; ﺻﻮﺭﺕ ﺷﻨﺎﺧﺖ ﻭ ﺗﻌﺮ&= #65267;ﻒ ﻣﺎ ﺍﺯ ﻫﻨﺮ'ﻳﺎ= ﮐﺎﺭ ﻫﻨﺮﻯ ﺩﺭ ﺍﻣﻮ&= #65197; ﻇﺎﻫﺮﻯ' ﺑﺮﺣﺴ&= #65168; ﻋﺸﻖ ﻭ ﺳﻠﻴﻘﻪ = ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﺎ'ﺃﻣﺮ&= #65263; ﺍﻧﺘﺰﺍﻋﻰ ﺍﺳ&#= 65174;.ﮐﻪ ﺣﻘﻴﻘﺘﻰ ﺍﺯ ﮐ&= #65252;ﺎل ﻨﺪﺍﺭﺩ' ﻭﻟﻮ ﻭ= ﺍﻗﻌﻴّﺘﻰ ﻣﺤﺴﻮس ﺑﺎﺷﺪ.&#= 65261;ﻟﻰ ﺑﺎﺯ ﺑﮑﺎﺭ ﻫﻨ&= #65198;ﻣﻨﺪ ﻭﻫﺮ ﺍﻧﺴﺎﻥ ﻭ = ﻫﺮﻣﻮﺟﻮﺩﻯ ﻇﺎﻫﺮﺍ ﺩﺍﺭﺍ&#= 65263; ﻗﺪﺭﺕ ﺣﺮﮐﺖ ﻭ&= #65227;ﻤﻞ ﻭﺍﺧﺘﻴﺎﺭ ﺩﺭ &= #64400;ﻨﺘﺮﻝ ﺭﻭﺡ ﻣﺪﺑّﺮ ﺍ&#= 65247;ﻬﻰ ﺧﻮﺩ ﻣﻰ ﺑﺎﺷﺪ.= ﮐﻪ ﺁﻧﺮﺍ ﻫﻤﺰﺍﺩ &= #65261; ﻣﺮﺑّﻰ ﻭﻣﺪﺑ= 617;ﺮ ﺍﻟﻬﻰ ﻫﺮ ﺭﻭﺡ = ﻳﻚ ﻣﻮﺟﻮﺩ ﺯﻧﺪﻩ &= #65251;ﻴﮕﻮﺋﻴﻢ ﺑﺎﺍﻳﻦ ﺗﻔﺎﻭ&#= 65173;'ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﺍﻧﺴ&= #65166;ﻥ ﻋﺎﻗﻞ'ﺩﺭ ﺣﺪّ &= #64400;ﻔﺎﻳﺖ ﺍﺳﺖ ﮐﻪ ﺟﻨﺒﻪ = ﺗﮑﺎﻣﻠﻰ ﺍﻳﻦ ﻓﻌﺎﻟﻴﺘ&#= 65260;ﺎﻯ ﺣﻴﺎﺗﻰ'ﺑﻔﻬﻢ &= #65261; ﺍﺭﺍﺩﻩ ﻭﺧﻮﺩ&#= 65203;ﺎﺯﻯ ﺍﻧﺴﺎﻥ ﺍﺳﺖ'ﮐ&= #65258; ﺗﻨﻬﺎ ﺳﺎﻟﻚ ﭼ&= #65256;ﺎﻥ ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﺑ&= #65166; ﮐﻤﻚ ﻟﺤﻈﻪ ﺑﻠ&= #65188;ﻈﻪ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ &#= 65207;ﺨﺺ ﻭﻟﻰ ﺩﺭ ﺟﻨﺒﻪ = ﻗﻬﻘﺮﺍﺋﻰ ﻭﺯﻧﺪﮔﻰ ﺑﺪﻭ&#= 65253; ﺗﮑﺎﻣﻞ'ﺍﻳﻦ ﺍ&= #65255;ﺴﺎﻥ ﻋﺎﻗﻞ ﺩﺭ ﺟﻬﺎ&= #65253; ﺩﺭ ﺩﻭﺭﻩ ﺯﻧﺪ&= #64404;ﻰ'ﮔﻮﺋﻰ ﺩﻭﺭ ﺧﻮﺩ ﻣﻴﮕ&= #65198;ﺩﺩ.ﻭﺩﺭ ﭼﺮﺍﮔﺎﻩ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺩ ﻣﻴﭽﺮﺩ'ﻭ&= #65251;ﺴؤﻟﻴّﺘﻰ ﺍﺣﺴﺎس ﻧﻤﻰ ﮐ&#= 65256;ﺪ.ﻭ ﺁﻳﻨﺪﻩ ﻧﮕﺮﻯ &= #65169;ﻬﺘﺮﻯ ﻧﺪﺍﺭﺩ.ﻭ ﺗﻨﻬ&= #65166; ﺑﺎﻣﺮﻭﺯ ﺧﻮﺩ &= #65251;ﻴﻨﮕﺮﺩ'ﮐﻪ ﻋﻤﻠﺎ ﻫﺮ ﺷﺨﺺ = ﻗﻬﻘﺮﺍ ﻭ ﺳﻘﻮﻁ ﻣﻘﺎﻡ = ﺭﻭﺣﻰ' ﻭ ﺍﺗﻠﺎﻑ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺩ می ﻨﻤﺎﻳ= 5194;. ﭘس ﺍﻭ ﺑﻬﻤﺎﻥ &= #65255;ﻮﻉ ﺣﻘﻴﺮ ﻣﺘﻮﻟﺪ &= #65251;ﻴﺸﻮﺩ'ﮐﻪ ﺑﻘﻴّﻪ ﮐﺮﺍﻣ= 5166;ﺕ ﺑﺎﻟﻔﻌﻞ ﺗﻠﻒ &= #65255;ﺸﺪﻩ ﺩﺍﺭﺩ. ﺗﺎ ﺩﻭﺑ= ﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;'ﺑﻬﻤﻴﻦ ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻨ&= #65262;ﻧﻰ ﻭ ﺩﺭ ﺯﻣﺎﻧﻬﺎ&= #65263; ﺑﺴﻴﺎﺭ ﺩﺭﺍﺯ &= #65169;ﺎﺯ ﮔﺮﺩﺩ.ﮐﻪ ﺑﺎ ﺳ= ﻠﻮﻙ ﺍﻟﻬﻰ'ﺑﮑﻤﺎﻝ &= #65251;ﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ = ﺭﻭﺡ القُدُس ﺑﺮﺳ&= #65194;.ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺑﻨﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65261;ﺩ. ﮐﻪ ﺭﻭﺡ ﻫﻤﻪ ﻣ= ﻮﺟﻮﺩﺍﺕﻫﺴﺘ= 5264;'ﺣﺘﻰ ﺭﻭﺡ ﻫﺮ ﺃﺗﻢ ﻭ= ﻣﺎﺩﻭﻥ ﺃﺗﻢ ﺍﻳﻦ ﺭﺍﻩ = ﺭﺍﻃﻰ ﻣﻴﮑﻨﺪ.<o:p></o:p> ﭘس ﻋﻤﻞ= ﻭﺍﻗﻌﻰ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﺭ&= #65165; ﺑﺎﻳﺪ ﻫﻨﺮﻣﻨ&#= 65194;ﻯ ﺣﻘﻴﻘﻰ ﺑﺪﺍﻧ&#= 65268;ﻢ. ﻭ ﺑﺨﺎﻃﺮ ﺿﻌﻒ = ﻋﻘﻞ ﻭ ﺑﺮﺩﺍﺷﺖ ﻭﺩ&= #65261;ﺭ ﺃﻧدﻳﺶ ﺧﻮﺩ ﺩ&#= 65197;ﻣﺮﺣﻠﻪ ﮐﺎﺭ ﻫﻨﺮ ﻣﺎﺩ&= #65263; ﺩﺭﺟﺎ ﻧﺰﻧﻴﻢ. = ﮐﻪ ﺣﺪّ ﺃﮐثر ﻟﺬA= 173; ﺟﺴﻤﻰ ﻭ ﻳﺎ ﻟﺬ= ﺕ ﻣﻌﻨﻮﻯ ﻋﻘﻞ ﺍ&= #65255;ﺘﺰﺍﻋﻰ ﻭ ﺭﻭﺍﻥ ﺍﻣّﺎ&#= 65197;ﻩ ﻋﻘﺪﻩ ﺩﺍﺭ ﻣﻴ&= #65170;ﺮﺩ.ﺩﺭﺣﺎﻟﻴ= 4401;ﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ &= #65175;ﮑﺎﻣﻠﻰ ﺩﺭ ﮔﻨﺎﻩ'ﻭﺣﺘ&= #65264; ﺑﺪﺗﺮ ﮐﻪ ﻋﻘﺐ = ﺭﻭﻯ ﺣﻘﻴﺮ ﺭﻭﺣﻰ'ﺩ&= #65197; ﮔﻨﺎﻩ ﻓﺴﺎﺩ ﺑ&= #65260;ﻤﺮﺍﻩ ﺩﺍﺭﺩ. ﺍﻳﻨﺠﺎ = ﺍﺳﺖ'ﮐﻪ ﺑﺎﻳﺪ ﮔﻔﺖ ﻓﻌ&= #65246; ﺗﺄﻣّﻞ ﻭ ﺩﻗّ= 5174; ﺍﺭﺍﺩﻯ'ﻣؤثّž= 5;ﺗﺮ ﺗﺼﻮﺭ ﻭ ﺍﺭﺯﻳ&= #65166;ﺑﻰ ﺩﺭ ﺗﺼﺪﻳق ﻮﻳ&#= 65166; ﺁﻧﮕﺎﻩ ﺑﻘﺼﺪ &= #65169;ﻬﺮﻩ ﮔﻴﺮﻯ ﺗﮑﺎﻣﻠ&#= 65264; ﺭﻭﺡ ﺧﻮﺩﻣﺎﻥ اﺳﺘﻔﺎﺩﻩ ﻧﻤ= 5268;ﺸﻮﺩ. ﮐﻪ ﻓﻌّﺎﻟﻴّA= 176;ﻰ ﺫﺍﺗﻰ ﻭ ﺩﺭﻭﻧ&= #65264; ﻣﻴﺒﺎﺷﺪ. ﺑﻄﻮ&= #65197;ﻳﮑﻪ ﺍﻧﺴﺎﻥ ﻣﺘﺄﻣ&#= 1617;ﻞ ﺩﺭ ﻫﻨﺮﻣﻨﺪﻯ &= #65251;ﺎﺩﻯ'ﺍﺯﺧﻮﺩ ﺻﻮﺭﺗﻰ ﺑﻤﻮﺿ&#= 65262;ﻉ ﻣﻴﺪﻫﻨﺪ'ﮐﻪ ﻣ&= #65262;ﺿﻮﻉ ﺑﺪﻭﻥ ﺷﮑﻞ ﻭ ﺻ= ﻮﺭﺕ ﺭﺍ ﺻﻮﺭﺕﻣﻴﺪ&#= 65259;ﺪ.ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﻧﺎﻇ&#= 65198; ﺁﻥ ﺑﺘﻮﺍﻧﻨﺪ &= #65175;ﺼﻮﺭ ﺫﻫﻨﻰ ﮐﻨﻨﺪ'ﻭ = ﺩﺭ ﺣﺎﻓﻈﻪ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ. ﺑﻠﮑﻪ = ﺗﺄﻣّﻞ ﻫﻨﺮﻣﻨﺪﺍﻧﻪ &#= 65227;ﻤﻞ ﺍﺩﺭﺍﻙ ﻭ ﻋﻘﻠ&= #65264; ﺍﺳﺖ' ﮐﻪ ﺫﺍﺕ ﻭ= ; ﻓﻄﺮﺕ ﻭ ﺭﻭﺡ ﺍﻧﺴﺎﻥ = ﻣﺘﺄﻣّﻞ'ﺩﺭ ﻋﻤﻞ ﺍﺳﺘﺨﺮﺍ&#= 65181; ﻫﻨﺮﺍﺯﻣﺎﺩﻩ'&#= 65193;ﺍﺭﺍﻯ ﺍﺣﺎﻃﻪ ﻋﻠﻤﻰ &= #65261; ﺁﮔﺎﻫﻰ ﻓﻌﻠﻰ &= #65261; ﺗﺨﺼﺺ ﺩﺍﺭﺩ.ﮐ&= #65258; ﺻﻮﺭﺕ ﻣﻮﺿﻮﻉ &= #65197;ﺍ ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﻣ&= #65268;ﺨﻮﺍﻫﺪ ﺑﻤﺎﺩﻩ ﺑﺪﻭﻥ &= #65207;ﮑﻞ ﺻﻮﺭﺕ ﻣﻴﺪﻫﺪ.&= #65247;ﺬﺍ ﺻﻮﺭﺕ ﻧﺘﻴﺠﻪ &= #65251;ﻮﻗّﺖ'ﺍﺯﺗﻌA= 166;ﻟﻰ ﻋﻤﻮﺩﻯ ﻭﻣﺘﻌ&#= 65166;ﻟﻰﻋﺎﻃﻔﻰ ﺍﺳﺖ.ﮐﻪ ﺗﻨﻬﺎ = ﺗﺤﺖ ﺗﺄیثیر ﻭﺟﺪᥴ= 5;ﻧﻰ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﮐ&= #65268;ﻔﻴّﺘﻰ ﺑﺎﻃﻨﻰ ﺍﺯ ﺻﻤ&= #65268;ﻢ ﻫﺮ(ﺷﻴئ)ﺩﺍﺭﺩ.&= #65261; ﺍﺯ ﺭﻭﺡ ﺷﻴﺌﻰ = ﻣﻴﺸﻨﺎﺳﺪ'ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ ﺩﺭ &= #65211;ﻮﺭﺕ ﺩﺭﺁﻭﺭﺩ. ﺩﺭ ﺍ= ﻳﻨﺠﺎ ﺗﺄﻣّﻞ ﺭﺍ'ﺩﺍ&#= 65193;ﻥ ﺻﻮﺭﺕ ﺑﻤﺎﺩﻩ'&= #65267;ﺎ ﺩﺍﺩﻥ ﻣﻌﻨﻰ ﺑ&= #65252;ﺎﺩﻩ ﺑﻰ ﻣﻌﻨﻰ'ﻭ ﻳﺎ= ﺩﺍﺩﻥ ﺭﻭﺡ ﺑﻤﺎﺩﻩﺍ&#= 65203;ﺖ.ﮐﻪ ﮐﺎﺭ ﻫﻨﺮﻯ ﺑﺎ = ﺗﺄﻣّﻞ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﮐ&= #65258; ﻫﻤﻴﻦ ﺗﺄ= ;ﻣّﻞ ﺩﺭﺟﺎﺗﻰ ﺩﺭﺍ&#= 65211;ﺎﻟﺖ ﺩﺍﺭﺩ.ﻫﺮﭼﻪ ﻋ&= #65208;ﻘﻰ ﺗﺮ'ﻭﻣﻌﻴﺎﺭﻫ&#= 65166;ﻯ ﺩﺭﺳﺖ ﺗﺮ'ﻭﺗﻤ&= #65198;ﻳﻨﺎﺕ ﻋﻤﻠﻰ ﻗﺒﻠﻰ ﺑ&= #65268;ﺸﺘﺮ'ﻭ ﺩﻳﮕﺮ ﺷﺮﺍﻳﻂ &= #64400;ﺎﺭ ﺭﺍ ﻫﻨﺮﻣﻨﺪﺍ&#= 65255;ﻪ ﺗﺮﻣﻴﻨﻤﺎﻳﺪ. &= #64400;ﻪ ﻫﻴﭽﮕﺎﻩ ﺑﺘﺄ&#= 65251;ّﻞ ﻭﺗﻤﺮﮐﺰ ﺳﺎﻟ&#= 64401;ﺎﻥ ﺩﺭ ﺳﻮﮊﻩ ﻫﺎﻯ = ﺍﻟﻬﻰ ﺧﻮﺩ'ﮐﻪ ﺑﻴﺸﺘ&= #65198; ﻗﺸﺮﻯ'ﻭﺣﺘﻰ ﻣ&= #65248;ﮑﻮتی اﺳﺖ' ﭼﻪﺭﺳﺪ ﮐ&= #65258; ﺑﺠﺒﺮﻭﺗﻰ ﻳﺎ &= #65251;ﻴﻨﻮﻯ ﻣﻴﺮﺳﺪ' ﻭﺗﻮﻓ&= #65268;ﻖ ﺑﻬﺮﻩ ﺑﺮﺗﺮﮔ&#= 65268;ﺮﻯ ﺩﺍﺭﻧﺪ'ﮐﻪ ﮔﻮ&= #65163;ﻰ ﺷﺎﻫﮑﺎﺭﻫﺎﻯ &#= 65175;ﺄﻣّﻠﻰ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟ&= #65194;ﻧّﻰ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻧﻴﺎﻣﺪﻩ ﺍﻟﻬ&#= 65264;'ﺑﺼﻮﺭﺕ ﺳﻤﺒﻮﻟﻴﻚ ﻣﻴ&#= 65198;ﺳﻨﺪ.ﮐﻪ ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ = ﺳﺎﻝ ﻧﻴﺎﻣﺪﻩ ﺭﺍ'ﻫ&= #65250; ﺍﮐﻨﻮﻥ ﺑﺪﺍﻥ &= #65197;ﺳﻴﺪﻩﺍﻧﺪ ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺑ&= #65228;ﮑس ﻗﻬﻘﺮﺍﺋﻴﺎﻥ' &= #65211;ﺪﻫﺎ ﻫﺰﺍﺭ ﺳﺎﻝ ﻭ ﺷ= ﺎﻳﺪ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳ&#= 65166;ﻝ ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﻧ&= #65262;ﻋﻰ ﺧﻮﺩﺭﺍ'ﺩﻭﺑﺎ&#= 65197;ﻩ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ = ﭘس از ﻣﺮﮒ ﺗﮑﺮﺍ= 5197; ﮐﺎﺭﻣﺎﺋﻰ ﺧﻮ&#= 65165;ﻫﺪ ﮐﺮﺩ ﭘس ﺩﺭ ﺍﻳ&= #65256;ﺠﺎ ﺗﻄﺒﻴﻘﺎﺕ ﻣﺘ&#= 65236;ﺎﻭﺕ ﺍﺯ ﺗﺄﻣّﻞ ﻭ ﻣ&= #65198;ﺍﺗﺐ ﻋﻘﻠﻰ ﻣﺘﻨﺎﺳ&#= 65168; ﭘﻴﺸﺮﻓﺖ ﻣﻘﺎ&#= 65249; ﺭﻭﺣﻰ ﺧﻮﺩ'ﺑﺎ = ﺗﺰﮐﻴﻪ ﺑﻤﺮﺍﺗﺐ ﻣﺘﻔ&#= 65166;ﻭﺗﻰ ﺍﺯ ﻣﻌﻨﻰ ﻫﻨﺮ&= #65251;ﻨﺪﻯ ﻣﻴﺮﺳﻢ .<o:p></o:p> ﻧﻮﻳﺴﻨ= ﺪﻩﺍﻯﺪﺭ ﮐﺘﺎﺏ ﺭﻭﺡ ﺻﻮ&= #65197;ﺗﻬﺎ ﻣﻴﮕﻮﻳﻨﺪ'ﻣﻮ&#= 65215;ﻮﻉ ﺍﺳﺘﺘﻴﮑﻰ ﻭﺟ&#= 65252;ﺎﻟﻰ'ﻫﻤﺎﻥ ﻋﺎﻟﻢ ﺻﻮﺭﺗﻬ&#= 65166; ﺍﺳﺖ ﻫﺴﺘﻰ ﻫﻤ&= #65166;ﻥ ﺻﻮﺭﺕ ﻧﻮﻋﻰ' ﺑ= ﺘﮑﺎﻣﻞ ﺷﻴﺌﻰ ﺯﻧﺪﻩ' ﮐ= ﻪ ﺍﺷﻴاء ﻏﻴﺮ ﺯ= 5255;ﺪﻩ ﻣﺎﺭﺍ'ﺗﻮﺩﻩ ﻫ&= #65166;ﺋﻰ ﺍﺯ ﻣﻮﺟﻮﺩﺍﺕ &= #65199;ﻧﺪﻩ ﺭﻳﺰﺗﺮ ﻫﺴﺘﻨ&#= 65194;.ﻭﺩﺭﻫﺴﺘﻰ ﺟﺰ ﺍﺭﻭﺍﺡ ﺍﺷ&= #65268;اء ﻭﺟﻮﺩ ﺣﻘﻴﻘی &#= 65256;ﺪﺍﺭﺩ. ﮐﻪﻫﺮ ﺭﻭﺣﻰ ﻣ&= #65262;ﺟﻮﺩﺍﺕ ﺭﻳﺰﺗﺮ ﺍﺯ ﺧﻮ&= #65193;ﺭﺍ'ﺩﺭ ﺣﺼﺎﺭ ﻗﺪﺭﺕ ﺣ&= #65236;ﻆ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺧ&= #65262;ﺩ ﺩﺭﺁﻭﺭﺩﻩ ﺍﺳ&#= 65174;. ﺑﮕﻔﺘﻪ ﻭﻯ'ﺟﻬ&= #65166;ﻥ ﺩﺍﺩﻩﻫﺎﻯ ﻣﻮ&#= 65215;ﻮﻋﻰ ﺍﺳﺖ.ﻳﻌﻨﻰ ﻭﺟ&= #65262;ﺩﻯ ﺣﻘﻴﻘﻴﺘﺮ ﺍﺯ &= #65251;ﻮﺟﻮﺩﺍﺕ ﻣﺤﺴﻮس ﻣﺎ ﮐﻪ &= #65169;ﻄﻮﺭ ﺍﻧﺘﺰﺍﻉ ﺫﻫﻨ&#= 65264; ﻭﺍﻗﻌﻰ ﻣﻴﺪﺍ&#= 65255;ﻴﻢ.ﻭ ﺑﻨﻈﺮ ﻣﺎ ﺍﺷﻴ&= #65166;ﺋﻰ ﺩﺍﺭﺍﻯ ﺍﺳﺘﺪ&#= 65247;ﺎﻝ ﻓﺮﺩﻯ ﻭ ﺍﮐﺘﻔ&= #65166;ﻯ ﺫﺍتی هستند'ﮐ= ﻪ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65200;ﻧﺪﮔﻰ ﻧﻮﻋﻰ ﺧﻮﺩ ﺍﺩ&= #65165;ﻣﻪ ﺑﺪﻫﻨﺪ.ﺩﺭ ﺣﺎ&= #65247;ﻴﮑﻪ ﺍﻳﻦ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﺷﻴﺌﻰ'ﻳﺎ ﻫﺮ ﻣ= ﻮﺟﻮﺩ ﺯﻧﺪﻩﺍﻯ ﺍﺳﺖ'&= #64400;ﻪ ﺗﻮﺍﻧﺴﺘﻪ ﻳﺎ &= #65239;ﺪﺭﺕﺣﻔﻆ ﻣﻮﺟﻮﺩﺍﺕ ﺭﻳ&#= 65200;ﺗﺮ'ﺍﺯ ﺍﺭﻭﺍﺡ ﺣﻘﻴﺮ&#= 65175;ﺮ ﺟﺴﻢ ﺧﻮﺩﺭﺍ ﺑ&= #65194;ﺍﻥ ﻣﺠﺴّﻢ ﻧﻤﺎﻳ= 5194;.ﮐﻪ ﺍﻳﻦ ﺗﺠﺴّﻢ ﻭ &= #65175;ﺠﺴّﺪ'ﻋﻤﻠﺎ ﻣﺪﺍﻡ ﺩﺭ ﺗﻐﻴ&= #65268;ﺮ ﻭ ﺁﻣﻮﺯﻩ ﻫﺎﻯ = ﻣﺎﺩﻯ ﻳﻚ ﻣﻮﺟﻮﺩ ﺑﺎ = ﺭﻭﺡ ﺍﺳﺖ.ﻭﺯﻣﺎﻧﻰ &= #65259;ﻢ ﺑﺮﺣﺴﺐ ﻣﮑﺎﻧ&#= 65268;ﺰﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'&= #65267;ﺎ ﺳﺮﻧﻮﺷﺘﻬﺎﻯ &#= 65251;ﻮﺟﻮﺩ'ﻭﺩﺭ ﺩﺳﺖ ﻣﺪﺑّﺮﺍ= 5253; ﺍﻟﻬﻰ ﺧﻮﺩ'ﺩﻳ&= #64405;ﺮ ﻗﺪﺭﺗﻰ ﺑﺮﺍﻯ &= #65187;ﻔﻆ ﻣﻮﺟﻮﺩﻳّﺖ ﻭ &#= 65165;ﺳﺘﻘﻠﺎﻝ ﻧﻮﻋﻰ ﻭ ﻓﺮﺩﻯ = ﺧﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;.ﻭ ﺭﻭﺡ ﺗﻤﺎﻡ ﺍﺭ&= #65261;ﺍﺡ ﺣﻘﻴﺮﺗﺮ ﺩﺭ ﺑ&= #65256;ﺪ'ﺧﻮﺩﺭﺍ ﺭﻫﺎ ﻣﻴﮑﻨﺪ.ﮐ&= #65258; ﻣﺮﮒ ﺟﺴﻢ ﻭ ﺗﻠ= ﺎﺵ ﺍﺟﺰاء ﻫﺮ ﺟﺴ= 5250; ﻧﻮﻋﻰ ﺍﺳﺖ.ﺁﻧ&= #64381;ﻪ ﻭﺍﻗﻌﺎ ﻫﺴﺖ'ﻭ&= #65259;ﻤﻴﺸﻪ ﻭﻟﻮ ﻧﺎﺩﻳﺪﻩ' = ﻫﻤﺎﻥ ﺭﻭﺡ ﻳﻚ ﻣﻮﺟﻮ&= #65193; ﺍﺳﺖ.ﭼﻪ ﺯﻧﺪﻩ = ﻧﻮﻋﻰ'ﻭ ﻳﺎ ﻏﻴﺮ ﺯﻧﺪﻩ = ﺍﺯ ﭼﺸﻢ ﻣﺎ.ﮐﻪ ﺗﺮ= ﺍﮐﻢ ﻣﺎﺩﻯ ﻣﻴﭙﻨﺪ&#= 65165;ﺭﻳﻢ.ﮐﻪ ﻫﺮ ﺭﻭﺣی ﺪﺍﺭ&#= 65193;. ﻭﻟﻰ ﺻﻮﺭﺕ ﻧﻮ&= #65227;ﻰ ﻧﺪﺍﺭﺩ. ﮔﺮﭼﻪ = ﺻﻮﺭﺗﻬﺎﻯ ﺍﻧﺘﺰﺍﻋﻰ ﻭ<sp= an dir=3DLTR> </spa= n>ﺧﻴﺎلی اﻧﺴ= ﺎﻥ ﺩﺍﺭﺩ.ﻭ ﺍﺭﺍﺩ&= #65257; ﻭ ﺗﺪﺑﻴﺮ ﻭﺑﺼ&= #65262;ﺭﺕ ﻭﺍﻗﻌﻰ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﺩﺭﮊﻧﺘﻴﻚ ﺭﻭ&#= 65187;ﻰ'ﻭ ﺁﻥ ﺩﺭ ﮐﻨﺘﺮﻝ = ﻫﻤﺰﺍﺩ ﻭ ﺭﻭﺡ ﻣﺪﺑّﺮ &= #65191;ﻮﺩ'ﻫﻤﺎﻥ ﺍﺭﻭﺍﺡ ﺑﻮﺩ'ﺑ&= #65252;ﺮﺍﺗﺐ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺗ&= #65166; ﺧﺪﺍﻭﻧﺪ' ﺳﺮﭼ&= #65208;ﻤﻪ ﺍﻭﻟﻴّﻪ ﻭ ﻧﻬ&#= 65166;ﺋﻰ ﺗﻤﺎﻣﻰ ﺍﻧﻮﺍ&#= 65225;'ﺩﺭ ﻧﻮﺭ ﺍﻟﺄﻧﻮﺍ&#= 65197; ﺍﻟﻠﻪ ﺑﺮﺳﺪ. ﮐ= ﻪ ﺍﺭﻭﺍﺡ ﺑﺎﻳﺪ &= #65191;ﻮﺩﺭﺍ ﺑﺎﻳﻦ ﻫﻤﺎﻧﻰ &= #65251;ﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ</sp= an>'ﻳﺎ= ; ﮐﺴﺐ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺭ&= #65167;ّ ﺍﻟﻨﻮﻉ ﻭ ﺭﺏّ &= #65165;ﻟﺄﺭﺑﺎﺏ ﺧﻮﺩﺭﺍ' ﺩﺭ ﺃﻫ= ﻮﺭﻣﺰﺩﺍ ﺩﺭ ﺃﺑﺪﻳّﺖ ﺑ&#= 65198;ﺳﺎﻧﺪ. ﺍﻳﻦ ﻧﻈﺮﻳّﻪ &#= 65175;ﺼﻮﺭﻯ ﺍﺯ ﺁﻳﻨﺪﻩ ﻫﺎ'= ﺑﺮﺍﻯ ﺍﻳﻦ ﺍﺳﺖ'ﮐﻪ ﻣ= ﻌﻨﻰﺻﻔﺎﺕ ﻭﺗﮑﺎﻣﻞ ﻭﺯﻧ&#= 65194;ﮔﻰ ﻭﻫﺴﺘﻰ ﻭ ﺍﻧﮕ&= #65268;ﺰﻩ ﻫﺎﻯ ﺧﻮﺩ ﻣﺎ ﺑ= ﺮﺍﻳﻤﺎﻥ ﻣﺸﺨﺺ ﺷﻮﺩ.ﮔﺮ&= #64380;ﻪ ﻫﻨﻮﺯ ﺣﻘﻴﻘﺖ &= #65169;ﺮﻧﺎﻣﻪ ﻫﺎ ﻭﺍﺣﺘﻤﺎﻟ&#= 65166;ﺕ ﺁﻳﻨﺪﻩ ﻫﺎ ﺭﺍ = ﻧﺪﺍﺭﻳﻢ ﻭ ﻧﻤﻴﺪﺍﻧﻴﻢ</= span>. <o:p></o:p> ﺩﺭ ﺑﺎﺭ= ;ﻩ ﺻﻮﺭﺕ ﻳﺎ ﻓﻮﺭ&= #65249; ﺗﻨﻬﺎ'ﺧﻂ ﺑﻴﺎ&= #65255;ﻰ ﻣﺒﻴّﻦ ﺳﻴﺮ ﺣ&#= 65198;ﮐﺖ ﻫﻨﺮﻣﻨﺪ ﻧﻴﺴ&#= 65174;.ﻭﻧﻴﺰ ﺗﻨﻬﺎ ﭘﺪﻳﺪﻩ&#= 65165;ﻯ ﻫﻤﺮﺍﻩ ﻓﻌﻞ ﻧ&= #65252;ﻰ ﺑﺎﺷﺪ'ﺯﻳﺮﺍ ﺍ&= #65255;ﻔﻌﺎﻝ ﻫﻤﺮﺍﻩ ﻓﻌﻠﺎ&#= 65203;ﺖ. </spa= n>ﻭﺩﺍﺭﺍﻯ ﻭʋ= 83;ﻮﺩ ﺧﺎﺹ ﺧﻮﺩ ﻣﻴﺒ&= #65166;ﺷﺪ. ﺍﻳﻦ ﺗﺼﻮﺭ ﺍﺯ = ﺍﻣﻮﺭ ﻧﺎﺩﻳﺪﻩ ﺍﺷﻴ&#= 1575;ء' ﻟﺎ ﺟﺮﻡ ﺩﺭﺗﺄ&= #65251;ّﻞ ﻋﻤﻴﻖ ﺗﺮ'ﻣﺎﺭ&= #65165; ﺑﺎﺳﺘﺪﻟﺎﻝ ﻣ&#= 65198;ﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﺍﻟﻬ&#= 65264;' ﻳﺎ ﺣﻘﻴﻘﻰ ﻳﺎ = ﻏﻴﺒﻰ ﻧﺎﭘﻴﺪﺍ ﻣﻴﮑ&#= 65208;ﺪ.ﮐﻪ ﺍﺻﺎﻟﺖ ﻧﻴﺰ ﺩ&= #65197; ﻫﻤﻴﻦ ﺍﺳﺘﻘﻠ&#= 65166;ﻝ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺗ= ﻦ ﺍﻧﺴﺎﻥ ﺗﺤﺖ ﺗ&= #65194;ﺑﻴﺮ ﻭ ﺑﺎﺯﻳﭽﻪ ﺳﻴ&= #65204;ﺘﻢ ﻋﺼﺒﻰ ﻭ ﺫﻫﻨﻰ = ﺧﻮﺩﻣﺎﻥ'ﺑﺎﺯ&#= 65267;ﭽﻪ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ &= #65153;ﮔﺎﻩ ﻫﺴﺘﻨﺪ.ﮐﻪ ﻋﻠ&= #65250; ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ' = ﺗﺎ ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﻧ&= #65224;ﺮﺵ ﺭﺍ ﻋﻠﻤﻰ ﻣﻴﺪ&= #65165;ﻧﻴﻢ.ﻭ ﺗﺠﺮﺑﻪ ﻋﻠﻤﻰ &= #65207;ﺪﻩ.ﻭﻟﻰ ﺑﺎﺯ ﻧﺎﺧﻮﺩ ﺁ&= #64404;ﺎﻩﭘﺮ ﺍﺯﻋﻘﺪﻩﺍﺯﺗ= 5200;ﮐﻴﻪ ﻣﻴﺒﺎﺷﺪﮐﻪﺑ= 5166;ﺯﻳﭽﻪ ﺭﻭﺡ ﻣﺪﻳﺮ ﺍﻟ&= #65260;ﻰ ﻣﻴﮕﺮﺩﺩ.ﻭ ﺍﻟ&= #1617;ﺎ ﺑﺪﻭﻥ ﺗﺰﮐﻴﻪ &= #65165;ﺣﺴﺎس ﺍﺳﺘﺪﻟﺎﻝ ﻭ ﺍ&= #65211;ﺎﻟﺖ' ﭼﻮﻥ ﺩﺭ ﻫﺮ ﺣﺎ= ﻝ ﻧﺎﺑﻴﻨﺎﻯ ﻋﻘ&#= 65248;ﻰ ﺍﺳﺖ .ﺣﺘﻰ ﺩﺭ ﮔ= ;ﻮﺩﺍﻟﻬﺎﻯ ﺣﻘﺎﺭﺕ ﺳﻘﻮﻁ &= #65251;ﻴﮑﻨﺪ.ﮐﻪ ﺍﮔﺮ ﺑﺪﻭﻥ ﺟﻬ&= #65194; ﺑﮕﻮﺩﺍﻝ ﺩﻳﮕ&#= 65198;ﻯ که ﻣﺎ ﺁﻧﺮﺍ ﻗ&#= 65260;ﻘﺮﺍﻯ ﻣﻘﺎم اﻟﻬﻰ ﺭ= 5261;ﺡ ﻳک = 5;ﻧﺴﺎﻥ می ﺪᥴ= 5;ﻧﻴم ﻤﻴﺎﻓﺘﺪ'ﮐﻪﻧ&#= 65252;ﻴﺨﻮﺍﻫﺪ ﻓﻄﺮﺕﺧﻮﺩﺭﺍ &#= 65227;ﻤل کند.ﻭ ﻋﻬﺪ ﺍﻟ= 5204;ﺖ ﺧﻮﺩﺭﺍ ﺑﻴﺎﺩ &= #65153;ﻭﺭﺩ ﻭ ﺍﻟّﺎ ﺍﻧﺴﺎ&#= 65255;ﻬﺎﻯ ﺩﺭ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻧﻮﻉ ﺑﺸﺮﻯ ﭼﻪ = ﺭﺳﺪ ﺑﺤﻴﻮﺍﻧﺎﺕ ﻭ &= #64404;ﻴﺎﻫﺎﻥ'ﮔﻮﺋ= 5264; ﺩﺭ ﺃﺻﻞ ﺳﻘﻮﻃ&= #65264; ﻧﺪﺍﺭﺩ.ﻭﺭﺍﻩ &= #65175;ﮑﺎﻣﻞ ﺧﻮﺩﺭﺍ ﺑﺴﻴﺎ&#= 65197; ﮐﻨﺪ ﭘﻴﺶ ﻣﻴﺒ&= #65198;ﻧﺪ.ﮐﻪ ﺩﺭ ﺃﺗﻢ ﻫﺎ ﻣﻠ= ﻴﺎﺭﺩﻫﺎ ﺳﺎﻝ'ﻭﺩﺭ ﮔﻴﺎ&= #65259;ﺎﻥ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳ&#= 65166;ﻝ ﻭ ﺩﺭ ﺣﻴﻮﺍﻧﺎ&= #65173; ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﺳ&= #65166;ﻝ ﻣﻴﮕﻮﺋﻴﻢ. ﺭﺍ&= #65257; ﺩﺭﺍﺯ ﺍﻳﻨﻚ ﺳ&= #65166;ﻟﻚ ﻋﺎﻗﻞ ﻭ ﻋﺎﻣﻞ = ﻭ ﻋﺎﺷﻖ ﺩﺭ ﺻﺒﻮ&= #65197;ﻯ ﻭ ﺩﻗّﺖ ﻭ ﺗﮑﺎ&= #65251;ﻞ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﻧﻴﺎﻣﺪﻩ ﺭﺍ'ﻧ&= #65268;ﺰ ﺩﺭ ﻫﻔﺖ ﺳﺎﻝ ﻃ= ﻰ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺗﺎ = ﺁﻥ ﺯﻣﺎﻥ'ﻧﻴﺎﺯﻯ &= #65259;ﻢ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺩ&= #65197; ﺟﻬﺎﻥ ﻧﺪﺍﺭﺩ.&= #64380;ﻮﻥ ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺍﻭ ﻫﻨﻮ&= #65199; ﺩﺭ ﺟﻬﺎﻥ ﺑﺎ ﺗ= ﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﺻﻮﺭﺗ&#= 65260;ﺎ ﺁﻣﺎﺩﻩ ﻧﺸﺪﻩ &= #65165;ﺳﺖ.ﮔﺮﭼﻪ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﭘس ﺍﺯ ﻣﺮﮒ &#= 64380;ﻮﻥ ﻟﺤﻈﻪﺍﻯ ﻃﻰ ﺷ&= #65262;ﺩ.ﮐﻪ ﻣﺎ ﺍﻧﺮﺍ ﺑﻬﺸ&= #65174; ﺳﻮﻡ ﺍﻧﺘﻈﺎﺭ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ.ﺗﺎ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻭﺣﺘﻰ ﻣﻘﺎﻡ ﺭ&= #65261;ﺣﻰ ﻭ ﻋﻘﻞ ﻟﺎﺯﻡ'ﺑ= ﺮﺍﻯ ﺗﺮﺑﻴﺖ ﺍﻟﻬﻰ'&= #64400;ﻪﺁﻥ ﺮﻭﺡ ﻣﻨﺘﻈﺮ ﺍ&= #65203;ﺖ' ﺻﺎﺣﺐ ﺍﻟﺰﻣﺎ&#= 65253; ﺨﻮﺩﺵﺩﺭﻋﺼﺮ &#= 65197;ﺣﻤﺎﻥﺪﺭﺟﻬʋ= 66;ﻥﭙﻴﺪﺍ ﺷﻮﺩ.ﮐﻪﺍﻳﻦ ﺭ&= #65261;ﺡ ﺁﻧﮕﺎﻩ ﺩﺭ ﺟﻬ&= #65166;ﻥ ﺭﺟﻌﺖ ﻭﺗﻮﻟﺪ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﻫﻤﮕﻰ ﻣﺎ ﺍﺩﻭﺍﺭ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺘﻰ ﺧﻮﺩﺭ&#= 65165;'ﺍﺯ ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍ&#= 65255;ﻰ ﭼﻮﻥ ﻧﻮﻉ ﻣﻴﻤ&= #65262;ﻥ ﻭ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑ= ﺸﺮﻯ' ﭼﻮﻥ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﺑﺪﺍﺋﻰ ﻭﻭﺣﺸ&#= 65264;'ﮐﻪ ﺍﺯ ﺁﻧﻬﺎ ﮔﺬﺷ&= #65176;ﻪﺍﻳﻢ'ﺗﺎ ﺗﻮﻟﺪ ﺑﺸﺮﻯ ﮐ&= #65256;ﻮﻧﻰ ﺧﻮﺩﺭﺍ ﺍﺣﺴﺎ&#= 1587; ﻣﺮﻭﺭ ﺯﻣﺎﻥﻨ&#= 65252;ﻴﮑﻨﻴﻢ. ﻭ ﺑﻴﺎﺩ ﻫﻢ ﻧﺪ= ﺍﺭﻳﻢ.ﮔﺮﭼﻪ ﺩﺭ ﻫﻴﭙﻨﻮﺗﻴ&#= 65204;ﻢ ﻧﻴﺮﻭﻣﻨﺪ' ﭼﻨ&= #65194; ﺗﻮﻟﺪ ﺑﻴﺎﺩ ﺁ&= #65251;ﺪﻧﻰ ﻫﺴﺘﻨﺪ. ﻭﺍﮔﺮ = ﻫﻢ ﺑﻴﺎﺩﻣﺎﻥﺒﻴ= 5166;ﻳﺪ'ﮔﻮﺋﻰ ﺁﻧﻬﺎ ﮐﺴﺎﻥ ﺩ&= #65267;ﮕﺮﻯ ﻫﺴﺘﻨﺪ'ﻭ ﻣﺎ ﻧ= ﻴﺴﺘﻴﻢ. ﻫﻤﻴﻦ ﻃﻮﺭ ﺩﺭ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﮐس &= #65193;ﻳﮕﺮﻯ ﺧﻮﺍﻫﻴﻢ ﺑﻮﺩ.&= #65261;ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﻫﻢ ﻫﻤﺎ&= #65253; ﻧﻴﺴﺘﻨﺪ ﮐﻪ ﺳ&= #65166;ﻟﻚ ﺑﻮﺩﻧﺪ.ﺯﻳﺮﺍ &= #65251;ﺮﮒ ﺍﺭﺍﺩﻯ ﻗﺒﻞ ﺍ&= #65199; ﻣﺮﮒ ﺭﺍ ﻋﺒﻮﺭ = ﮐﺮﺩﻩﺍﻧﺪ.ﻭ ﺭﻭح ﺁﻧﻬﺎ ﺍﻟ&#= 65260;ی ﺘﺮ ﺷﺪﻩ.ﻭﺑﺎﺯ = ﺩﺭ ﻫﻤﺎﻥ ﺗﻦ ﺑﺸﺮ&= #65263; ﻗﺒﻠﻰ ﺍﺳﺖ'ﮐﻪ = ﺩﻳﮕﺮﺍﻥ ﺁﻧﺮﺍ ﻣﻴ= ;ﺸﻨﺎﺳﻨﺪ.ﻭ ﺍﻟّﺎ ﺩﻳﮕﺮﺍ= 5253; ﺭﻭﺡ ﺍﻟﻬﻰ ﺷﺪ&= #65257;'ﺳﻚ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺭﺍ ﻧﻤﻰ ﺷﻨﺎﺳ&= #65194;. ﻣﮕﺮ ﺩﺭ ﻧﻬﺎﻳ&= #65174; ﻣﺮﺍﺗﺐ ﺳﻠﻮﮐ&#= 65264; ﺧﻮﺩﺷﺎﻥ'ﮐﻪ ﮔ&= #65262;ﺋﻰ ﻗﺪﺭﺕ ﺩﻳﺪ ﻭ ﻋ= ﻘﻞ ﺁﻧﻬﺎ ﺑﻴﺸﺘﺮ &= #65261;ﻧﻴﺮﻭﻣﻨﺪﺗA= 198; ﻣﻴﮕﺮﺩﺩ.<o:p></o:p> ﻭ= ﺑﺎﻟﺄﺧﺮﻩ ﻣﻴﺘﻮﺍﻧﻴﻢ ﺍ&#= 65199; ﺻﻮﺭﺕ ﺩﺭ ﺍﺷﻴ&= #1575;ء ﻭﻣﻮﺟﻮﺩﺍﺕ' ﭼ&= #65258; ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﺯ&= #65255;ﺪﻩ'ﻭ ﭼﻪ ﺻﻮﺭﺗﻬﺎﻯ&#= 65155;ﺗﻤﻬﺎﻯ ﺯﻧﺪﻩ ﮐﻪﺭﻭﺡ</= span> </spa= n>ﺁﻧﻬﺎ ﺭﺍ ﺗA= 262;ﺩﻩ ﺗﺮﺍﮐﻢ ﻣﺎﻧﻨ&#= 65194; ﺁﺷﻐﺎﻝ' ﻳﺎ ﺻﻮ= ﺭﺗﻬﺎﻯ ﻫﻨﺪﺳﻰ ﻏﻴﺮ ﺯ&= #65255;ﺪﻩ ﻣﻴﺒﻴﻨﻴﻢ. ﻫﻤ&= #65258; ﺍﻳﻨﻬﺎ ﺻﻮﺭﺕ &= #65197;ﺍ ﻋﻤﻴﻖ ﻭﻣﺤﺴﻮ&#= 1587; ﻣﺎ ﻣﻴﮑﻨﺪ. ﮐﻪ= ﻭﺍﻗﻌﻴّﺖ ﺷﻬﻮﺩ ﻣﻴﻨﻤﺎ&#= 65267;ﺎﻧﺪ ﮐﻪ ﺁﻧﺮﺍ ﺍﻧﺘ&= #65200;ﺍﻉ ﺫﻫﻨﻰ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ.ﮐﻪ ﺣﻘﻴﻘﺖ ﺭﻭﺣﻰ &= #65191;ﻮﺩﺭﺍ ﻧﺪﺍﺭﻧﺪ.ﻭ ﻧﻤ&= #65264; ﺗﻮﺍﻧﻴﻢ'ﺭﻭﺡ &= #65227;ﺎﻣﻞ ﺍﺻﻠﻰ ﻭﻧﺎﭘﻴ&#= 65194;ﺍﻯ ﺻﻮﺭﺕ ﻭﮐﻞ ﺟﺴ&= #65250; ﻭﺷﻴﺌﻰ ﺭﺍ ﺑﺒ&= #65268;ﻨﻴﻢ.ﻣﮕﺮ ﺑﭽﺸﻢ ﺩﻝ ﺩﺭ ﺷ= ﻬﻮﺩ'ﻳﺎ ﺑﭽﺸﻢ ﻋﻘﻞ ﺩﺭ = ﺑﺮﺩﺍﺷﺖ ﻫﺎﻯ ﻣﻌﻨﻮﻯ.ﭘ&= #1587; ﮐﺎﺭ ﻫﻨﺮﻯ ﺟﺰ(= ﺻﻮﺭﺕ ﺩﺍﺩﻥ) ﻧﻴﺴﺖ'ﮐ= ﻪ ﺩﺭ ﻫﻨﺮ ﻣﺎﺩﻯ = ﻫﺴﺖ. ﻭﻟﻰ ﺩﺭ ﻫﻨﺮ ﺍ= ﻟﻬﻰ ﺟﺰ(ﺻﻮﺭﺕ ﻳﺎﻓ&= #65176;ﻦ) ﻧﻤﻰ ﺑﺎﺷﺪ ﮔﺮ&= #64380;ﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺴﺎﻟﮑﺎﻥ ﺧﻮ&#= 65193;'ﺻﻮﺭﺕ ﺍﻟﻬﻰ ﻣﻴﺪﻫﻨ&#= 65194;.ﻭ ﺳﺎﻟﮑﺎﻥ ﺁﻧﺎ&#= 65253; ﺼﻮﺭﺕﻣﻴﮕﻴﺮ= 5255;ﺪ' ﮐﻪ ﺣﻀﻮﺭ ﺫﻫﻨ&= #65264; ﺩﺍﺋﻢ ﺩﺍﺭﻧﺪ.&= #65261;ﻫﻨﺮ ﺗﻨﻬﺎ ﻳﻜﺨﻂ ﺳ&= #65268;ﺮ </spa= n>ﻣﺒﻴّﻦ ﺣﺮᤨ= 0;ﺖ ﻫﻨﺮﻣﻨﺪ ﻧﻴﺴ&#= 65174; ﮐﻪ ﺃثر ﺧﺎﺭﺟ= 5264; ﻳﮑﻰ ﺍﺳﺖ.ﻭﻟﻰ = ﺑﺮﺩﺍﺷﺖ ﺁﻥ'ﺍﺷﺎﺭﻩ ﻭ ﺍ= ﺣﺴﺎس ﻭﺗﺼﻮﺭ ﺩﺭ ﻫﺮ&= #64400;س ﺑﻴﻚ ﺑﻨﺤﻮ ﺍﺳ&= #65174;.ﮐﻪ ﻫﺮ ﻫﻨﺮﻣﻨﺪﻯ &= #65169;ﻴﻚ ﻧﺤﻮ ﺑﺪﻧﺒﺎﻝ &= #65267;ﻚ ﺧﻂ ﻣﻴﺮﻭﺩ.ﻭ ﺁ= ثاﺭﻯﭽﻮﻥ ﺟﺎﻯ ﭘﺎﻯ ﺧﻮﺩ&= #65197;ﺍ ﺩﺭ ﺭﺍﻩ ﺑﺮﺍﻯ = ﺩﻳﮕﺮﺍﻥ ﻣﻴﮕﺬﺍﺭﺩ.ﻳﺎ &= #65259;ﻤﺎﻥ(ﺗﺮﺍس )ﻳﻮﻧﺎﻧﻰ ﮐﻪ ﺷ= ﺎﻳﺪ ﻫﻤﺎﻥ ﻭﺍﮊﻩ ﺃ&= #1579;ر ﻭ ﻋﺘﺮﺕ ﻋﺮﺑﻰ<= /span> </spa= n>ﺷﺪﻩ ﺑﺎﺷﺪ .<o:= p></o:p> ﻫﺮﭼﻪ ﺷ= ;ﺎﺭﺣﺎﻥ ﻫﻨﺮ ﺑﮕﻮﻳﻨﺪ'&= #65255;ﻤﻰ ﺗﻮﺍﻧﻨﺪ ﻣﻌﺎ&#= 65193;ﻝ ﺩﺭﺳﺘﻰ ﺑﺮﺍﻯ &= #64400;ﺎﺭ ﻫﻨﺮ ﻳﺎ ﺗﻌﺮﻳ&= #65234; ﻫﻨﺮ ﺑﻮﺩﻩ ﺑﺎ&= #65207;ﺪ.ﻭﮐﺎﺭ ﻫﻨﺮﻯ ﺭﺍ ﻧﻤﻰ = ﺗﻮﺍﻥ'ﺑﺎ ﺍﻋﺘﺮﺍﻓﺎﺕ </spa= n>ﺩﺭ ﺍﺣﻮﺍﻝ A= 259;ﻨﺮﻣﻨﺪ' ﻭﻳﺎ ﮔﻔﺘﻪ ﻫﺎ = ﻭﻣﻮﺿﻮﻋﺎﺕ ﺟﺎﻧﺸﻴﻦ ﮔﺮﺩ&#= 65193;.ﮐﺎﺭ ﻫﻨﺮﻯ ﻏﻴﺮ ﺍﺯ = ﻭﺻﻒ ﺧﻮﺩ ﻫﻨﺮ ﺍﺳﺖ.= ﻟﺬﺍ ﺑﻴﺎﻧﺎﺕ ﻟﻔﻈ&#= 65264; ﮔﻮﻳﻨﺪﻩ ﺍﺯﻫ&#= 65198;ﻫﻨﺮﻯ ﮐﻪ ﺩﺍﺭﺩ'ﻧﻤﻰ = ﺗﻮﺍﻧﺪ ﺭﻭﺡ ﻭﻣﻌﻨﻰ ﺭ&= #65165; ﮔﻔﺘﻪ ﺑﺎﺷﺪ' ﻭ= ﺗﻮﺿﻴﺢ ﺑﺪﻫﺪ ﮐﻪ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰ ﺗﺎ ﺣﺪﻭ&= #65193;ﻯ ﻣﻴﺘﻮﺍﻧﻨﺪ'ﺳ&#= 65166;ﻟﮑﺎﻥ ﺧﻮﺩﺭﺍ ﺗﻮﺟﻴ&#= 65258; ﮐﻨﻨﺪ.ﮐﻪ ﮐﺎﺭ&= #65259;ﻨﺮﻯ ﺳﺎﻟﮑﺎﻥ ﺑﻌﺪ&#= 65165; ﺑﺎﻳﺪ ﺑﺪﺳﺖ ﺁ&= #65267;ﺪ.ﻭﺗﻔﺴﻴﺮ ﻭ ﺗﻮﺿﻴﺢ ﻣﻌﻠ&= #65250; ﺍﻟﻬﻰ ﮔﺮﺩﺩ.ﮐ&= #65258; ﺁﻳﺎ ﻫﻤﺎﻥ ﻭﻋ&= #65194;ﻩ ﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺍ&= #65261; ﻣﻴﺒﺎﺷﺪ ﻳﺎ ﻧ&= #65258;. ﻟﺬﺍ ﻋﻮﺍﻡ ﻣﺮ&= #65193;ﻡ'ﻫﻤﻴﺸﻪ ﺑﻈﺎﻫﺮ ﺍﺷﻴا= 569;'ﻭ ﺑﻈﺎﻫﺮ ﮐﻠﻤﺎ&#= 65173; ﺗﻮﺟّﻪ ﺩﺍﺭﻧ= 5194;.ﻭﻟﻰ ﺩﺭ ﺑﺮﺍﺑﺮ ﻳﻚ = ﺃثر ﻫﻨﺮﻯ' ﻣﻤﮑﻦ ﺍ= ﺳﺖ ﺗﻌﺪﺍﺩ ﺑﻴﺸﺘ&#= 65198; ﺍﻧﺴﺎﻧﻬﺎ ﺑﺮ&#= 65193;ﺍﺷﺖ ﺍﺯ ﺭﻭﺡ ﻭﻣﻌﻨ&= #65264; ﺑﮑﻨﻨﺪ. &#= 64400;ﻪ ﺑﺎﺯ ﺑﺮﺣﺴﺐ ﻋ&= #65240;ﻞﻭﺳﻠﻴﻘﻪ ﻭ ﻣﻘﺎﻡ ﻭ ﺁﻟﻮ= ﺩﮔﻴﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺩ&= #65197; ﻫﺮ ﺣﺎﻝ ﻫﻤﻴﺸ&= #65258; </spa= n>ﺳﻄﺢ ﺍﻳﻦ ﺑA= 198;ﺩﺍﺷﺘﻬﺎ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺃ&#= 1579;ر ﻫﻨﺮﻯ ﭘﺎﺋﻴﻦ &= #65169;ﺎﺷﺪ. ﻭﻟﻰ ﺍﻣﻮﺭﻋﻘ&#= 65248;ﻰ ﻭﻋﺎﻃﻔﻰ ﺍﻟﻬ&#= 65264; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﮐﻪ ﺍﺯ ﻧﻮﻉ ﺍﻟ= ﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻣﻴﺒﺎ= 5207;ﺪ'ﻫﺮﮔﺰ ﻗﺎﺑﻞ ﻧﻤﺎﻳﺶ &= #65193;ﺍﺩﻥ ﻭ ﻧﺸﺎﻥ ﺩﺍﺩﻥ = ﺑﺪﻳﮕﺮﺍﻥ ﻧﻴﺴﺖ.ﻣﮕﺮ ﺗﻨ&= #65200;ﻳﻞ ﻣﻨﻄﻘﻰ ﻭ ﺗﻮﺻ&= #65268;فیﻤﺎﺩﻯ ﺷﺪﻩ ﻭﺑﺸﺮﻯ ﻧ&= #65252;ﻮﺩﻩ ﺍﺯ ﺍﻣﻮﺭﺍﻟﻬ&#= 65264; ﺑﺎﻟﺎﺗﺮ ﺑﺸﻮ&#= 65193;'ﺁﻧﮕﺎﻩ ﺳﺎﻟﻚ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ'ﺑﺮﺣﺴﺐ ﺍﻳﻦ ﺗﻮﺻﻴﻒ ﺳ&= #65252;ﺒﻮﻟﻴﻚ ﭘﻴﺮﺍﻟﻬﻰ ﺧﻮ&#= 65193; ﻧﻴﺰ ﺑﻬﻤﺎﻥ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻭ ﺍﻟﻬ&= #65264; ﺑﺮﺳﺪ.ﺗﺎ ﭼﻘﺪ&= #65197; ﭘﺎﮐﺴﺎﺯﻯ ﺩﺭ &= #65175;ﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﺩﺭ ﻧ= ﺎﺧﻮﺩﺁﮔﺎﻩ ﮐﺮﺩﻩ ﺑﺎﺷﺪ.ﻭ = ﮐﺪﺍﻡ ﻣﻘﺎﻡ ﺍﺯ ﺗﺠﻠ&= #1617;ﻴﺎﺕ ﺍﻟﻬﻰ ﻫﻔﺘﮕﺎ&#= 65255;ﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﺍﻟﻔﺎﻅ = ﺗﻮﺿﻴﺤﻰ ﺍﺯ ﺍﻣﻮﺭﺍﻟﻬ&#= 65264;ﺍﺣﺴﺎﺳﻰ ﺍﻟﻬی هستند.ﻭ= ;ﻟﻰ ﺁﻏﺸﺘﻪ ﻭ ﺗﺎﺭ&= #65267;ﻚ ﻭ ﺷﻠﻮغ ﺸﺪﻩ ﻭ = ﺑﺪﻭﻥﻨﻈم ﻮ ﻧﺴﻖ ﻧﺘﻴﺠﻪ = ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ ﻧﻔس ﺍﻣّ= 5166;ﺭﻩ ﺍﻧﺴﺎﻥ.ﭼﻪ ﻫﻨ&= #65198;ﻣﻨﺪ ﻭﭼﻪ ﻫﻨﺮ ﺷﻨﺎ&= #1587; 'ﻭﻳﺎ ﻫﺮ ﻧﺎﻇﺮ= ﻋﺎﺩﻯ ﺃثر ﻫﻨﺮﻯ.ﻭﻟ= 5264; ﺗﺎ ﺣﺪﻭﺩﻯ ﺁث&#= 1575;ﺭ ﻫﻨﺮﻯ'ﻋﻮﺍﻡ ﺭ&= #65165; ﺑﺨﺎﻃﺮ ﺯﻳﺒﺎ&#= 65163;ﻰ ﺃثر ﻫﻨﺮﻯ ﺑﻬ= 5176;ﺮ ﺗﺤﺮﻳﻚ ﻋﻮﺍﻃ&#= 65234; ﻣﻴﮑﻨﺪ.ﮐﻪ ﺑﺴ&= #65268;ﺎﺭ ﻣﻮﻗّﺘﻰ ﺍﺳﺖ.<o= :p></o:p> ﮔ= ﺎﻫﻰ ﺃثرﻫﻨﺮﻯ' ﻫﻤ= 5166;ﻥ ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ &= #65251;ﻴﺪﺍﻧﻨﺪ.ﮐﻪ ﻇﺎﻫﺮﺍ ﺟﺪﺍ ﺍ&= #65199; ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ &= #65207;ﺪﻩ ﺍﺳﺖ ﺯﻳﺮﺍ ﺳﺒ&= #65242; ﺧﺎﺹ ﻭ ﻣﻘﺎﻡ ﺭ= ﻭﺣﻰ ﻫﻨﺮﻣﻨﺪ ﻭﻣﻘ&#= 65166;ﻡ ﺭﻭﺣﻰ ﻫﻨﺮﻣﻨ&#= 65194; ﻣﻴﺪﺍﻧﺪ ﮐﻪ ﭼ&= #65258; ﺻﻮﺭﺕ ﺍﺯ ﻣﺎﺩ&= #65257; ﻣﻴﺴﺎﺯﺩ. ﻭ ﻫﻨ= ﺮ ﻓﺮﺻﺖ ﻣﻴﺪﻫﺪ'&= #64400;ﻪ ﻓﮑﺮ ﻭﺍﺭﺩ ﻣﮑ&= #65166;ﻧﻰ ﻣﺤﺒﻮس ﮔﺮﺩﺩ. &= #65261;ﺻﻮﺭﺕ ﺷﺎﻳﺴﺘﻪ ﺷﻮﺩ. = ﻭﻟﺬﺍ ﺩﺭﻙ ﻫﺮ ﻫﻨﺮ ﻭ= ﻫﻨﺮﻣﻨﺪ' ﺧﻮﺩﺭﺍ ﺩﺭ ﺑﺮ&= #65165;ﺑﺮ ﭼﻴﺰ ﻓﺮﻳﺪ ﻭ ﺍ= ﻧﺤﺼﺎﺭﻯ ﻫﻨﺮﻣﻨﺪ ﻣﻴﻴ&#= 65166;ﺑﻴﻢ'ﮐﻪ </spa= n>ﻧﺎﮔﻬﺎﻥ ﭘʌ= 68;ﺪﺍ ﺷﺪﻩ.ﻭ ﺁﻓﺮﻳﺪ&= #65257; ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ. = ﻭﻟﻰ ﻭﺍﻗﻌﻴّﺖ ﻇﻬ= 5262;ﺭ ﻧﺎﮔﻬﺎنی ﺃﻣA= 198; ﻓﺮﻳﺪ ﻣﻨﺤﺼﺮ &= #65169;ﺸﻮﺩ' ﻋﻤﻠﺎ ﺩﺭ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﻭ ﺳﺎﻟﮑ&= #65166;ﻥ ﻭ ﮐﺎﻣﻠﺎﻥ ﺑﺎ&= #65199;ﮔﺸﺘﻪ ﺑﺨﻠﻖ ﺩﻳﺪﻩ ﻣ&= #65268;ﺸﻮﺩ.ﮐﻪ ﻫﺮﭼﻪ ﺑﮕﻮﻳﺪ &= #65165;ﺯ ﺍﻣﻮﺭ ﻣﺘﺎﻓﻴ&#= 65200;ﻳﻚ ﻭ ﺍﺣﻮﺍﻟﻰ ﺑﺮ&= #65175;ﺮ ﺍﺯ ﻣﺎﺩﻳّﺎﺕ'&#= 65261; ﺣﺘﻰ ﻣﻌﻨﻮﻳّ= 5166;ﺕ ﺫﻫﻨﻰ ﺍﺳﺖ'ﮐﻪ = ﻫﻤﮕﺎﻥ ﺩﺍﺭﻧﺪ. ﻭﮐﺎﻣ&= #65246; ﺍﻟﻬﻰ ﺩﺭﻫﻨﺮ</= span> </spa= n>ﺧﻮﺩ ﺑﮑﺎﺭʌ= 63; ﺑﻤﺎﺩﻩ ﻧﺪﺍﺭﻧﺪ ﮐﻪ ﺻ&= #65262;ﺭﺕ ﺑﺪﻫﺪ.ﻫﻴﭻ ﻳﻚ = ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩﻯ ﭼﻮﻥ ﻧﻘ&= #1617;ﺎﺵﮐﻪ' ﻣﺎﺩﻩ ﻋﻘﻠﻰ ﺭ&= #65165; ﺑﺼﻮﺭﺕ ﺷﻌﺮﻯ &= #65261; ﺣﮑﻤﺖ ﻓﻠﺴﻔﻰ'&= #65261;ﺣﺘﻰ ﻟﻄﻴﻔﻪﺍﻯ ﺟﺎ&#= 65247;ﺐﺩﺭﻣﻴﺂﻭﺭʌ= 55;ﺪ' ﮐﻪ ﺷﻨﻮﻧﺪﻩ ﺩ&= #65197; ﻋﺎﻟﻢ ﺗﺨﻴّﻞ &#= 65191;ﻮﺩ ﻟﺬﺕ ﻣﻴﺒﺮﺩ.ﻭ = ﺑﺨﺼﻮﺹ ﻧﺰﺩﻳﻚ ﺑﻬﺪﻑ &= #65261;ﻣﻘﺼﺪ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻣ&= #65268;ﺮﺳﺪ.ﺍﻟﺒﺘﻪ ﮔﺎﻫﻰ ﺍثر ﺗﺎ= 5197;ﻳﺨﻰ ﻭ ﻫﻨﺮﻯ'ﮐﻪﺑﺘ&= #65252;ﺎﻡ ﺍﻧﺴﺎﻧﻬﺎ ﻣﺮ&#= 65169;ﻮﻃﻪ ﺑﺎﺷﺪ ﻣﺤﮑﻤﺘ&#= 65198; ﺑﺎﻗﻰ ﻣﻴﻤﺎﻧ&#= 65194;'ﮐﻪ ﺣﺘﻰ ﺣﺎﻓﻈﻪ ﺍ&= #65255;ﺴﺎﻥ ﻧﻤﻴﺘﻮﺍﻧﺪ ﭼ&#= 65256;ﺎﻥ ﺩﺍﺋﻢ ﺣﻔﻆ ﮐﻨ&= #65194;.ﮐﻪ ﻋﺒﺎﺭﺍﺕ ﮐﻮﺗ&#= 65166;ﻩ ﻣﻌﻨﻰ ﺩﺍﺭﻧﺪ.&= #65261;ﺷﻌﺮ ﻭ ﻓﺮﻣﻮﻟﻬﺎﻯ &= #64400;ﻠﺎﻣﻰ ﻭ ﻋﻘﻠﻰ'ﭼﻮﻥ ﻓ= ﻮﺭﻣﻮﻟﻬﺎﻯ ﺭﻳﺎﺿﻰ ﺑﺸﮑﻞ &= #65259;ﻨﺪﺳﻰ ﺻﻮﺭﺕ ﻣﺎﺩﻯ ﻳ&= #65166;ﻓﺘﻪﺍﻧﺪ. ﮐﻪ ﺯﻣﺎﻥ ﺩﺭﺍ&= #65199;ﻯ ﻣﻴﺘﻮﺍﻧﺪ ﻣﺤ&#= 65236;ﻮﻅ ﺑﺎﺷﺪ'ﻭ ﺯﻭﺍﻝ = ﻧﻴﺎﺑﺪ'ﮔﻮﺋﻰ ﻫﻨﺮ ﺩﺭ ﻣﮑﺎﻥ = ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ . <o:p></= o:p> ﮐﺎﺭ ﻫﻨ= ;ﺮﻯ که ﺃثرﻯ ﺍﻧﺘʌ= 00;ﺍﻋﻰ ﺩﺭ ﻧﺎﻇﺮ ﻫﻨﺮ = ﺍﻳﺠﺎﺩ ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﮔ&= #65262;ﺋﻰ ﺭﻭﺡ ﻭ ﺻﻮﺭﺕ ﺍ= ﺯ ﻣﺎﺩﻩ'ﺑﻮﺳﻴﻠ&#= 65258; ﻫﻨﺮﻣﻨﺪ ﺍﻧﺘ&#= 65200;ﺍﻉ ﻭ ﺟﺪﺍ ﮔﺮﺩﻳﺪ&= #65257;.ﮐﻪ ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ &= #65251;ﺎﻧﺪﻥ ﻭ ﻣﺤﺴﻮس ﻣﻠﻤ&#= 65262;س ﺁﺑﮋﮐﺘﻴﻮ ﺷﺪ&#= 65257; ﺍﺳﺖ.ﺯﻳﺮﺍ ﺃث&#= 1585; ﻫﻨﺮﻯ ﺍﻧﺘﺰﺍ&#= 65227;ی ﻮﺑﻴﺮﻭﻥ ﮐﺸﻴ&#= 65194;ﻥ ﺭﻭﺡ ﺷﻴﺌﻰ ﺍﺳ&= #65174;.ﻭﻗﺘﻰ ﮐﻪ ﺻﻮﺭﺕ ﺑﻤﺎ&= #65193;ﻩ ﻣﻴﺪﻫﺪ ﺁﻧﮕﺎ&#= 65257;'ﺍﻳﻦ ﺭﻭﺡ ﻭﺟﻨﺒﻪ ﻣ&= #65228;ﻨﻮﻯ ﺁﻥ ﺑﺮﺍﻯ ﻫﻤﻴ&= #65208;ﻪ ﻣﺤﺴﻮس ﻣﻴﮕﺮ= 5193;ﺩ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﮐﺎﺭ &= #65203;ﺎﻟﮑﺎﻥ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;' ﺍﻧﺘﺰﺍﻉ ﺍﻣﻮ&#= 65197; ﺟﺪﻳﺪ ﺭﻭﺡ ﺍﻟ&= #65260;ﻰ ﺍﺯ ﺧﻮﺩﺷﺎﻥ ﻫ&= #65204;ﺘﻨﺪ. ﮐﻪ ﺭﻭﺍﻥ ﺑﺸﺮ&= #65263; ﺧﻮﺩﺭﺍ ﭼﻮﻥ ﻣ&= #65166;ﺩﻩ ﻗﺎﺑﻞ ﺗﺮﺍﺵ ﺩ&= #65165;ﺭﺩ.ﻭﺻﻮﺭﺕﺟ= 5194;ﻳﺪ ﺍﻟﻬﻰ ﺑﺂﻥ ﺩﺍ&= #65193;ﻩﺍﻧﺪ.ﮐﻪ ﻣﺎ ﺍﺯ ﺷﻬﻮﺩ ﺗ= ﺠﻠّﻴﺎﺕ ﻫﻔﺘﮕﺎﻧﻪ ﻣﻴ&#= 64405;ﻮﺋﻴﻢ'ﮔﻮﺋﻰ ﻫﻔﺖ ﺑﺎﺭ ﺳﺎﻟ&= #65242; ﺗﺮﺍﺷﻰ ﺟﺪﻳﺪ&#= 65263; ﺑﻤﺎﺩﻩ ﺭﻭﺍﻥ&#= 65170;ﺸﺮﻯ ﺧﻮﺩ ﻣﻴﺪﻫﺪ.ﻭ&= #65259;ﺮﺑﺎﺭ ﺻﻮﺭﺕ ﺟﺪﻳﺪﻯ &= #65169;ﺨﻮﺩ ﻣﻴﺪﻫﺪ'ﮐﻪ ﺩﺭ = ﻧﻬﺎﻳﺖ ﻣﻘﺎﻣﻰ ﺍﻟﻬﻰ &= #65251;ﻴﻴﺎﺑﺪ.ﻭ ﺍﻟﺒﺘﻪ ﺩﺭﺳﻄ&#= 65186; ﻧﻮﻉ ﺑﺸﺮﻯ'ﺭﺳ&= #65268;ﺪﻩ ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ.&= #65261; ﺁﻧﻬﺎ ﺩﺭ ﺍﻧﻮ&= #65165;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻴ&= #65208;ﺘﺮﻯ' ﺻﻮﺭت هاﻯ ﺑﻬA= 176;ﺮﻯ ﺍﺯ ﺭﻭﺍﻥ ﻓﻮﻕ = ﺑﺸﺮﻯ ﻧﻴﺰ ﺑﺎﻳﺪ ﺳﺎ&= #65191;ﺘﻪ ﺷﻮﺩ'ﻭ ﺗﺮﺍﺵ ﺟ= ﺪﻳﺪﻯ ﻣﻴﺪﻫﻨﺪ'ﻭ ﺭﻓ&= #65226; ﻣﻮﺍﻧﻊ ﻭ ﻣﻌﺎ&= #65267;ﺐ ﺑﻨﻤﺎﻳﻨﺪ.ﮐﻪ &= #65175;ﺰﮐﻴﻪ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺗ&= #65166; ﺃﺑﺪ ﺍﺩﺍﻣﻪ ﺩ&= #65165;ﺭﺩ.ﻫﺮﺑﺎﺭ ﻋﻤﻴﻖ ﺗﺮ' ﭼﻮﻥ= ﻋﺎﻗﻞ ﺗﺮ ﺧﻮﺍﻫﺪ ﺑﻮ&= #65193;.ﺁﻧﮕﺎﻩ ﺩﺭ ﺃﺑﺪﻳّﺖ ﻣ&#= 65220;ﻠﻖ ﻭ ﺑﻔﺮﺽ ﻭﺻﻮﻝ'= ﻣﺎﻧﻨﺪ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﺃﻫﻮﺭﻣﺰﺩﺍ ﺭ&#= 65261;ﺡ ﺍﻟﺄﺭﻭﺍﺡ ﻭﺭ&#= 65167; ﺍﻟﺄﺭﺑﺎﺏ'ﺭﻭ&#= 65187;ﻰ ﮐﺎﻣﻠﺎ ﺍﻟﻬﻰ &= #65261; ﭘﺎﻙ ﭘﻴﺪﺍ ﻣﻴ&= #64401;ﻨﻨﺪ.ﮐﻪﺍﮔﺮ ﺗﻮﻟﺪﻯ ﺑﺠﻬﺎ&#= 65253;ﻨﻮﻋﻰ ﺑﻬﺘﺮ ﻧﺪﺍﺭﻧ&#= 65194;'ﮐﻪﺗﮑﺎﻣﻞ ﺑﻴﺸﺘﺮﻯ ﻧﻴﺎ&#= 65199; ﻧﺪﺍﺭﻧﺪ.ﻭ ﻣﺎ = ﺁﻧﺮﺍ ﮐﺴﺐ ﺍﻳﻦ ﻫﻤﺎ&= #65255;ﻰ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ &= #65261; ﺍﻟﻬﻰ ﻳﻚ ﺭﻭﺡ = ﻣﻴﮕﻮﺋﻴﻢ.ﮐﻪ ﺍﻳﻨﻚ ﺑﻨﻮﺭ ﻗ&= #65166;ﺋﻢﻭﺑﻌﺪﺍ ﺑﻨﻮﺭﺭﺣﻤﺎﻥ &#= 65261;ﺩﺭ ﺃﺑﺪﻳّﺖ ﺑﻨﻮ= 5197; ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﻣﻴﺮﺳﺪ.ﻳﻌﻨﻰ &= #65247;ﻔﻆ ﺍﻟﻠﻪﻣﻄﻠﻖ ﺑ&#= 65166;ﺯ ﻫﻤﺎﻥ ﺧﺪﺍﻭﻧ&#= 65194; ﻫﻮ ﻧﻴﺴﺖ ﻭ ﮐﻠ= ﻤﻪ ﺍﻟﻠﻪ ﺧﻠﺎﺻﻪ &= #65207;ﺪﻩ'ﺍﻟﻬﻰ ﮐﻪ ﻫﻨﻮﺯ ﻫﻮ ﻧ= ﻴﺴﺖ.ﻭﺍﻟﻠﻪ ﻋﺮﺑﻰ ﺷﺪﻩ ﻗﺮ&= #65267;ﺶ ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄ&#= 65211;ﻞ ﺍﺯ ﻟﻔﻆ ﺃﻫﻮ ﻣ= ﻴﺒﺎﺷﺪ.ﮐﻪ ﺩﺭ ﺃﻫﻮﺭﻣﺰﺩ&#= 65165; ﺁﻣﺪﻩ ﺍﺳﺖ ﺑﺎ&= #65199; ﺍﻳﻥ هو ﻧﻴﺴﺖ.&#= 65247;ﺎﻫﻮت ﻭﻫﺎﻫﻮﺕ ﻋﻮﺍ&#= 65247;ﻢ ﻭﺟﻮﺩﻯ (ﺍﻟﻠﻪ = ﻭ ﻫﻮ) ﺑﺎﺯ ﺑﻤﻌﻨ= ﻰ ﻫﻮ ﻧﻴﺴﺖ.<o:p></o:p> ﺑﺎﺍﻳﻦ= ﺗﻮﺻﻴﻔﺎﺕ ﺍﺯ ﻫﻨﺮ'ﺧﺪﺍﻭ&= #65255;ﺪ ﺭﺍ ﻣﻴﺘﻮﺍﻥ ﺃ&= #65261;ﻟﻴﻦ ﻭ ﺑﺰﺭﮔﺘﺮﻳﻦ &= #65259;ﻨﺮﻣﻨﺪ ﺩﺍﻧﺴﺖ.ﮐﻪ ﺩﺭ = ﺧﻠﻖ ﻭ ﺁﻓﺮﻳﻨﺶ ﺍﺭ&= #65261;ﺍﺡ ﻓﺮﺩﻯ'ﺩﺭ ﺻﻮﺭ&= #65175;ﻬﺎﻯ ﻧﻮﻋﻰ'ﺁﻧﻬﺎ ﺭ&= #65165; ﺗﺠﺴّﻢ ﻭ ﺗﺠﺴ&#= 1617;ﺪ ﻣﻴﺪﻫﺪ.ﮐﻪ ﻣﻴ&= #65176;ﻮﺍﻧﺪ ﺑﺎﺯ ﺑﻤﻘﺎﻡ ﻧ&= #65262;ﻋﻰ ﺑﺎﻟﺎﺗﺮﻯ ﺑﺮ&#= 65203;ﻨﺪ.ﻭ ﻣﺪﺍﻡ ﺍﺭﻭﺍﺡ &= #65255;ﺎﻣﺮﺋﻰ ﺩﺭ ﻫﺮ ﻧﻮﻉ'ﺩﺭ= ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﻣﺤﺴﻮس &#= 65261;ﻣﻮﺿﻮﻋﻰ ﺁﺑﮋﮐﺘﻴﻮﺩﺭ= 5169;ﻴﺎﻳﺪ.ﺗﺎﺯﻩ ﻫﻨﺮﻣﻨﺪﻯﺧﺪ= 5165;ﻭﻧﺪ'ﺑﺎ ﺗﻮﺟّﻪ ﺑﺨﻠﻖ &#= 65153;ﻏﺎﺯﻳﻦ ﺃﺯﻟﻰ ﺍﺳﺖ.ﻭ ﺳ= ﭙس ﺧﻠﻖ ﺩﺭ ﻫﺮ ﻧﻮ= ﻉ ﺑﺮﺗﺮ'ﺑﺨﺼﻮﺹ &= #65153;ﻓﺮﻳﻨﺶ ﻫﺮ ﻟﺤﻈﻪ ﺑﻠﺤ&= #65224;ﻪ'ﺍﺯ ﻭﺟﻮﺩ ﺗﻦ ﻣﻮﺟ&= #65262;ﺩ ﻭ ﺩﺭ ﺫﻫﻦ ﻭ ﺗﻔ= ;ﮑّﺮ ﻣﻮﺟﻮﺩ.ﻭ ﺩﺭﺭ&= #65261;ﺍﻥ ﻭ ﺭﻭﺡ ﻧﻮﻋﻰ ﻣ= ﻮﺟﻮﺩﺍﺕﮐﻪ ﺑﺮﺍﻯ ﺑﺎﻟﺎﺗ&#= 65198;ﺁﻣﺎﺩﻩ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺍ&= #65267;ﻦ ﺁﻓﺮﻳﻨﺸﻬﺎﻯ &#= 65193;ﺭﻭﻥ ﺁﻓﺮﻳﻨﺸﻬﺎ' ﻭ = ﺷﺒﺎﺕ ﻣﻘﺎﻣﻰ'ﻋﻠﻰ ﺭ&= #65231;ﻢ ﺗﻐﻴﻴﺮﺍﺕ ﻣﺪ&#= 65165;ﻭﻡ ﺩﺭ ﻣﺎﺩﻩ ﺗﻦ'ﻭ= ﻣﺎﻫﻴّﺖ ﺫﻫﻦ ﻭﺭﻭﺍﻥ'ﮐ&= #65258; ﻣﻨﺠﺮ ﺑﺘﮑﺎﻣ&#= 65246; ﻧﻮﻋﻰ'ﻭ ﮔﺎﻫﻰ = ﺩﺭ ﻗﻬﻘﺮﺍﻯ ﻧﻮﻋ&#= 65264;'ﮐﻪ ﺭﻭﺡ ﺳﺮﮐﺶ ﺍﻧ&= #65204;ﺎﻥ ﻏﺎﻓﻞ ﻏﻴﺮ ﺳﺎ&= #65247;ﻚ ﻣﻴﺸﻮﺩ.ﻟﺬﺍ ﻣ&= #65166; ﺩﺭ ﺳﺮﺍﺳﺮ ﻧﻮ&= #65225;' ﻳﺎ ﺻﻮﺭﺕ ﻭ ﺁﻓ= ﺮﻳﻨﺶ ﻫﻨﺮﻯ ﺻﻮﺭﺕ ﺭ&= #65261;ﺑﺮﻭ ﻫﺴﺘﻴﻢ.ﺻﻮﺭﺗ&#= 65264; ثاﺑﺖ ﺍﺯ ﻣﺎﺩ= 5257;'ﮐﻪ ﮐﺎﺭ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﻣﺎﺩﻯ ﺍﺳﺖ.ﮐﻪ = ﺍثر ﺁﻧﻬﺎ ﺗﻨﻬﺎ ﻳ&= #65242; ﺻﻮﺭﺕ ﭘﻴﺪﺍ ﮐ&= #65198;ﺩﻩ'ﻭثاﺑﺖ ﻣﻰ ﻧﻤﺎﻳﺪ.ﻭ ﺗ= ﻌﺎﻟﻰ ﺩﺭ ﺻﻮﺭﺗﻰ ﺑﻬ&= #65176;ﺮ ﻧﺪﺍﺭﺩ.ﻭﻟﻰ ﺻ&= #65262;ﺭﺕ ﺗﮑﺎﻣﻠﻰ ﻳﺎ ﮐ&= #65166;ﺭﻣﺎﺋﻰ ﺩﺭ ﻣﻘﺎﻡ ﺭﻭﺣ&= #65264; ﺍﻧﺴﺎﻥ'ﻟﺤﻈﻪ &= #65193;ﺭ ﺗﻐﻴﻴﺮ ﻣثبت A= 267;ﺎ ﻣﻨﻔﻰ ﺍﺳﺖ ﻭﻟ&= #65264; ﻫﻤﭽﻨﺎﻥ ﺻﻮﺭ&#= 65173; ﻣﺘﻐﻴﺮ'ثباﺕ A= 197;ﻭﺣﻰ ﺍﺻﻞ ﺧﻮﺩ ﺭﺍ ﺩ= ﺍﺭﺩ ﮔﻮﺋﻰ ﺳﺘﻮﻥ ﻓ&= #65262;ﺍﺭﻩ ﺁﺏ ﺍﺳﺖ'ﮐﻪ ﺗﻐ= ﻴﻴﺮ ﻣﺪﺍﻭﻡ ﺫﺭﺍﺕ &= #65153;ﺏ ﻫﺴﺖ'ﮐﻪ ﻫﺮ ﺫﺭ= ﻩ ﺑﻴﺶ ﺍﺯ ﻳﻚ ﺑﺎ= ﺭ ﭘﻴﺪﺍﻳﺶ ﻧﻤﻴ&#= 65208;ﻮﺩ.ﻭﻟﻰ ﺳﺘﻮﻥ ﻓﻮﺍﺭﻩ&#= 65197;ﺍ ﻧﻤﻮﺩﺍﺭ ﻣﻴﮑ&#= 65256;ﺪ.ﺍﻧﺘﺰﺍﻉ ﺫﻫﻨﻰ ﻣﺎ ﺑﺸﮑ&= #65246; ﺻﻮﺭﺕ ﺍﺯ ﻣﺎﺩ&= #65257; ﺍﺳﺖ.ﮐﻪ ﺑﺪﻧﺒ&= #65166;ﻝ ﺁﻥ ﻭﻧﺎﻣﺮﺋﻰ'&= #65165;ﻧﺘﺰﺍﻉ ﺫﻫﻨﻰ ﻭ ﻋﻤﻴﻖ = ﺗﺮ ﻣﻌﻨﻮﻯ ﻭﺟﻮﺩ &= #65193;ﺍﺭﺩ. ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﻴﺘﻮﺍﻧﺪ ﺍﻧ&#= 65176;ﺰﺍﻉ ﺑﺎﻟﺎﺗﺮﻯ ﺍﻟ&#= 65260;ﻰ ﻭﻣﻠﮑﻮﺗﻰ ﺑﻨ&#= 65252;ﺎﻳﻨﺪ' ﮐﻪ ﺑﺴﺘﻪ ﺑﺘﺪ&= #65169;ﻴﺮﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻭ ﻃﺒﻴﻌ&= #65174; ﻭ ﻗﻮﺍﻧﻴﻦ ﺁﻥ = ﮐﻪ ﺩﺭﺍﻳﻦ ﺳﺘﻮﻥ &= #65235;ﻮﺍﺭﻩ ﭘﻴﺪﺍ ﮐﻨﻨﺪ .<o:p></o= :p> ﻭ= ﻗﺎﻳﻊ ﻭﺣﻮﺍﺩث ﺗﺎﺭ= 5267;ﺨﻰ'ﺗﻨﻬﺎ ﺑﺸﮑﻞ ﺧﺎﻃﺮﺍ&#= 65173; ﺳﻴﻨﻪ ﺑﺴﻴﻨﻪ &= #65251;ﻨﺘﻘﻞ ﻣﻴﮕﺮﺩﺩ.ﮔﺮﭼ&#= 65258; ﺑﺮﺧﻰ ﻋﻠﻮﻡ ﺑ&= #65220;ﻮﺭ ﻣﺤﺴﻮس ﺁثاﺭ A= 239;ﺪﻳﻢ ﺭﺍ ﻣﻴﺪﻫﻨﺪ ﻭ&= #65247;ﻰ ﻫﻤﺎﻥ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ ﺍﻭﻟﻴﻪ ﻭ ﺣﻮﺍ&= #65193;ث ﻗﺪﻳﻢ ﻧﻴﺴﺘﻨ&#= 65194;.ﺍﻣﺎ ﮐﺎﺭ ﻫﻨﺮﻯ ﺑﺼ&= #65262;ﺭﺕ ﻭﺍﻗﻌﻪﺍﻯ ﺣﺎ&#= 65215;ﺮ ﻣﻴﺒﺎﺷﺪ' ﮐﻪ ﺑ= ﻨﻴﻪ ﻭﺍﺳﺎس ﺳﺎﺧﺘ= 5252;ﺎﻥ ﺧﻮﺩﺭﺍ ﺑﺎ ﺧﻮ&= #65193; ﺩﺍﺭﺩ.ﻭﺑﺂﻳﻨ&#= 65194;ﻩ ﻣﻨﺘﻘﻞ ﻣﻴﮕﺮ&#= 65193;ﺩ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫﻤﺎ&#= 65253; ﺁثاﺭ ﺗﺎﺭﻳﺨA= 264; ﻭ ﺑﺎﺳﺘﺎﻧﻰ ﻭ = ﻓﺴﻴﻞ ﺷﻨﺎﺳﻰ ﻭ ﻏﻴﺮ&= #65257; ﻧﻴﺎﺯ ﺑﻘﻮﺍﻧ&#= 65268;ﻦ ﻭ ﻣﺪﺍﺭﻙ ﺩﻳﮕ&= #65198; ﻣﻴﺒﺎﺷﻨﺪ ﮐﻪ &= #65191;ﻮﺩﺭﺍ ﺗﺎ ﺣﺪﻭﺩﻯ'ﺑﺮ&= #65165;ﻯ ﺩﻳﺪﻥ ﺍﮐﻨﻮﻥ &= #64400;ﻤﻚ ﻧﻤﺎﻳﻨﺪ ﻭﻟﻰ &= #64400;ﺎﺭ ﻫﻨﺮﻯ'ﺧﻮﺩ ﻫﻨ&= #65198; ﮔﻮﺍﻩ ﺧﻮﻳﺸﺘ&#= 65254; ﻫﺴﺖ.ﻭﻧﻴﺎﺯ ﺑ&= #65240;ﺮﺍﺋﻨﻰ ﺩﻳﮕﺮ ﻧﺪﺍﺭﺩ. = ﻭﮐﺎﻓﻰ ﻫﻢ ﺑﺪﺍﻧﻴﻢ ﮐ&= #65258; ﻣﮕﺮ ﻋﻤﻞ ﻫﻨﺮ&= #65263; ﺭﺍ ﻧﺘﻴﺠﻪ ﻳﻚ = ﺳﻠﺴﻠﻪ ﺗﮑﺎﻣﻞ ﺍﻣﻮﺭ &= #65193;ﻳﮕﺮﻯ ﺑﺪﺍﻧﻴﻢ. ﮐﻪ ﻭ= ﺍﻗﻌﺎ ﺍﻳﻦ ﺳﻠﺴﻠﻪ ﻋ&= #65262;ﺍﻣﻞ ﻭﻣﻘﺪﻣﺎﺕ ﻧﻴ&#= 65200; ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ.&= #64400;ﻪ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮﻯ<= /span> </spa= n>ﻟﺎﺯﻡ ﺍﺳﺖ.A= 261;ﻟﻴﺪﺭ ﮐﺎﺭ ﻫﻨﺮ ﺍﻟﻬ&= #65264;'ﺗﺮﻙ ﺍﻳﻦ ﻋﻮﺍﻣﻞ ﻣ&= #65200;ﺍﺣﻢ ﻭ ﻣﻌﺎﻳﺐ ﻣﺤﺴ&= #65262;س ﻣﻴﺸﻮﻧﺪ. ﻭﻟﻰ = ﺑﺎﺯ ﺧﻮﺩ ﻋﻤﻞ ﻫﻨﺮ = ﻣﺎﺩﻯ ﻧﻴﺰ ﻭﺍﻗﻌﻴّ= 5176;ﻰ ﺩﺍﺭﺩ' ﮐﻪ ﻫﻴﭽ= ﮕﺎﻩ ﻧﺒﺎﻳﺪ ﺗﺼﻮﺭ &= #65187;ﻘﻴﻘﺖ ﺁﻥ ﺑﻨﻤﺎﺋﻴﻢ. = ﮐﻪ ﺩﺭ ﺗﮑﺎﻣﻠﺎﺕ &= #65169;ﻴﺸﺘﺮ'ﺍﻳﻦ ﻫﻨﺮ ﻭﺍﻗﻌﻰ ﺣ&= #65240;ﻴﻘﻴﺘﺮ ﻧﺴﺒﻰ ﻫﺴﺖ'ﮐﻪ = ﻫﻨﻮﺯ ﺑﺎﺯ ﺣﻘﻴﻘﺖ ﻣ&= #65220;ﻠﻖ ﻧﻴﺴﺖ ﻭﻫﻤﻴﻦ &= #65219;ﻮﺭ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65203;ﺎﻟﮑﺎﻥ'ﮐﻪ ﺭﺳﻴﺪﻥ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺳﺖ.ﭼﻮﻥ ﻋﺮﺵ = ﺭﺣﻤﺎﻥ ﻧﻬﺎﻳﺖ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺎﺯ ﺣﻘﺎﻳﻖ ﺳ&= #65252;ﺒﻮﻟﻴﻚ ﻫﺴﺘﻨﺪ.ﻭﻭﻗﺎ&#= 65267;ﻌﻰ ﺣﻘﻴﻘﻰ ﺗﺮ ﺍﺯ = ﻭﻗﺎﻳﻊ. ﻭﻣﺮﺍﺗﺐ ﻗﺒﻠ&#= 65264;.ﮐﻪ ﺗﺎ ﺃﺑﺪ ﺑﻰ ﻧﻬ= ﺎﻳﺖ'ﻧﻤﻰ ﺗﻮﺍﻥ ﺑﺤﻘﻴﻘ&#= 65174; ﺑﻤﻌﻨﻰ ﻭﺍﻗﻌ&#= 65264; ﺩﺭﺃﻫﻮﺭﻣﺰﺩ= 5165; ﺭﺳﻴﺪ.ﮐﻪ ﻫﻴﭻ = ﻋﻴﺐ ﻭ ﻧﻘﺺ ﻭﻧﺎﺷﺎ&= #65267;ﺴﺘﮕﻰ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺭﺳﻴﺪﻩ ﺑﻨﻮﺭ &= #65165;ﻟﺄﻧﻮﺍﺭ ﺍﻟﻠﻪ ﻧﺨﻮﺍﻫ&#= 65194; ﺑﻮﺩ'ﭘﺶ ﻧﻴﺎﺯ = ﺑﺘﻮﻟﺪﺍﺕ ﺩﻳﮕﺮ ﺩﺭﺟﻬﺎ&#= 65253; ﻫﺎﻯ ﻣﺎﺩﻯ ﻧﺨ&= #65262;ﺍﻫﺪ ﺑﻮﺩ.ﭼﻪ ﺩﺭ ﮐﺮ= ﻩ ﺯﻣﻴﻦ ﻳﺎ ﮐﺮﺍ&= #65173; ﺩﻳﮕﺮ.<o:p></o:p> ﻋﻤﻞ ﻫﻨ= ;ﺮﻯ'ﻣﺎﺩﻯ ﻧﺘﻴﺠﻪ ﻳﻚ ﺳﻠ&= #65204;ﻠﻪ ﺍﺯ ﺗﺠﺎﺭﺏ ﻭﺗ&= #65252;ﺮﻳﻨﺎﺕ'ﻭ ﺑﻨﺤﻮﻯ ﺗﮑﺎﻣ&#= 65246; ﺍﻓﻘﻰ ﻭ ﺣﺮﻓﻪ&= #65165;ﻯ ﻭ ﺗﮑﻨﻴﮑﻰ ﺍﺳ&= #65174;.ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﺑﺎﻳ&#= 65194; ﺁﻧﻬﺎﺭﺍ ﺗﻠﺎ&#= 65207;ﻰ ﻣﺮﺍﺣﻠﻪ ﮐﺮﺩ&#= 65257; ﺑﺎﺷﺪ'ﻭﻟﻰ ﻧﺘ&= #65268;ﺠﻪ ﮐﺎﺭ'ﭘس ﺍﺯ= ; ﺍﻳﻦ ﻣﻘﺪﻣﺎﺕ'ﺩﺭ ﻳ&= #65242; ﻣﺤﺼﻮﻝ ﻫﻨﺪﻯ &= #1608;ﺍﻗﻌﻪﺍﻯ ثاﺑﺖ ﺍﺳﺖ.ﻭ ﺗ&#= 64401;ﺎﻣﻞ ﻫﻨﺮﻯ ﺩﺭ ﺃثر &#= 65259;ﻨﺮﻯ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.&= #65251;ﺎﻧﻨﺪ ﻋﮑس ﻃﻔﻮﻟﻴّA= 174; ﻳﻚ ﮐﻮﺩﻙ'ﮐﻪ ث&= #1575;ﺑﺖ ﺷﺪﻩ' ﻭﻟﻰ ﻃﻔﻞ= ﺑﺰﺭﮒ ﺷﺪﻩ ﺍﺳﺖ.ﮐﻪ ﮔ= ﺎﻫﻰ ﻋﮑس ﺧﻮﺩﺵ ﺭﺍ &= #65255;ﻤﻰ ﺷﻨﺎﺳﺪ. ﭘس ﺃث&#= 1585; ﻫﻨﺮﻯ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ ﻏﻴﺮ ﺍﻟﻬﻰ'ﺁث&#= 1575;ﺭﻯ ﻣﺮﺩﻩ ﺍﺭﺍﺋﻪ &= #65251;ﻴﺪﻫﻨﺪ. ﺁثاﺭﻯ که ﻧﻤʌ= 64; ﺗﻮﺍﻧﺴﺘﻪ ﺗﻐﻴﻴﺮ ﺗﮑﺎﻣ&#= 65246; ﺑﻴﺸﺘﺮ ﺑﻴﺎﺑ&#= 65256;ﺪ. ﮔﺮﭼﻪ ﻣﻤﮑﻦ ﺍ&= #65203;ﺖ'ﻧﺎﻇﺮ ﺃثر ﻫﻨﺮﻯ ﺩﺭ &#= 65195;ﻫﻦ ﺧﻮﺩ'ﻫﻤﺎﻥ ﺃث&#= 1585; ﻫﻨﺮﻯ ﺭﺍ'ﮐﺎﻣ&= #65246; ﺗﺮ ﻭ ﺗﻐﻴﻴﺮ ﻳ= ﺎﻓﺘﻪ'ﺩﺭ ﺫﻫﻦ ﺧﻮﺩ ﺗﺼﻮ&= #65197; ﻧﻤﺎﻳﺪ. ﻭﻟﻰ ﺩ= ﺭ ﺳﺎﻟﮑﺎﻥ ﺗﻐﻴ&#= 65268;ﺮ ﻭﮐﺴﺐ ﻫﺮ ﻣﺮﺣ&= #65248;ﻪ ﭘﻴﺸﺮﻓﺘﻪ ﺭﻭ&#= 65187;ﻰ'ﻭﺗﺼﻮﺭﻯ ﻭ ﻋﻘﻠﻰ'ﭼﻮﻥ ﺳ= ﻴّﺎﻟﻪﺍﻯ ﻫﺮﮔﺰﺗﻮﻗﻒ ﻧ&#= 65194;ﺍﺭﺩ.ﻭﻳﺎ ﺩﺭ ﺧﻠﺎﻓﮑﺎﺭ&#= 65263; ﺳﻠﻮﻙ ﺗﻐﻴﻴﺮ&#= 65165;ﺕ ﻣﻨﻔﻰ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﮐﺴﻰ ﺩﺳﺖ ﺑﺪﻫ&= #65194;.ﻭﻟﻰ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮ ﻣ= ﺎﺩﻯ'ﻫﺮﭼﻪ ﻫﻨﺮﻣﻨﺪ ﺣﺮﮐ&#= 65174; ﺗﮑﺎﻣﻠﻰ'ﺑﺎﺗ&#= 65232;ﻴﻴﺮ ﺩﺭ ﺫﻫﻦ'ﺗﺼﻮﺭ = ﻭﺭﻭﺍﻥ ﺧﻮﺩ ﺩﺍﺭﺩ ﭼﻮ&= #65253; ﻫﻨﺮ ﺻﻮﺭﺕ ﮔﻴ&= #65198;ﺩ'ﺁﻧﮕﺎﻩ ﮔﻮﺋﻰ ﻫﻨﺮﻣﻨ&#= 65194; ﺩﺭ ﻫﻤﺎﻥ ﻣﺮﺣ&= #65248;ﻪ ﺗﻐﻴﻴﺮ ﻭﺗﮑﺎ&#= 65251;ﻞ ﺍﻓﻘﻰ ﭼﻪ ﺭﺳﺪ = ﺑﺼﻮﺭﺕ ﻣﺘﻮﻗﻒ ﺷﺪﻩ ﺍ&= #65203;ﺖ.ﻭ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﺑ&= #65268;ﻨﻨﺪﻩ ﺍﻳﻦ ﻫﻨﺮ ﺗﮑﺎ&= #65251;ﻞ ﻧﮑﺮﺩﻥ ﻭ ﺍﻧﺘ&= #65200;ﺍﻉ </spa= n>ﺑﻬﺘﺮﻯ ﺧﻮʋ= 65;ﻫﺪ ﺑﻮﺩ.ﻭﻟﻰ ﺩﺭ ﺻ= ﻮﺭﺗﻬﺎﻯ ﺷﻬﻮﺩﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ ﻭﺗﺼﻮﺭﺍﺕ ﺍﻟ&#= 65260;ﺎﻣﻰ'ﻭ ﺍﮔﺮ ﻣﺎﺭﺍ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﺁﻧﺎﻥ'&#= 65175;ﻨﻬﺎ ﺑﺮﺍﻯ ﺧﻮﺩ ﺳﺎ&= #65247;ﻚ ﻧﺎﻇﺮ ﺑﺮ ﺗﮑﺎ&= #65251;ﻞ ﺍﻟﻬﻰ ﺭﻭﺡ ﺧﻮ&= #65193; ﺑﻮﺩ.ﻭ ﺷﻬﻮﺩﻫ&= #65166; ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ' = ﻫﻤﺎﻥ ﺭﻭﺡ ﺁﻧﻬﺎ ﺍﺳ&= #65174;.ﺍﻳﻦ ﻫﻨﺮﻣﻨﺪ ﺍﻟﻬ&#= 65264; ﻧﺎﻇﺮ ﺗﮑﺎﻣﻞ &= #65191;ﻮﺩ ﻭﻣﺸﻮّﻕ ﺗﮑﺎ= 5251;ﻞ ﺑﻤﺮﺍﺣﻞ ﺑﺮﺗ&#= 65198; ﺑﻌﺪﻯ ﺍﺳﺖ.ﮐﻪ = ﻓﻌﻠﺎ ﻋﺮﺵ ﺭﺣﻤﺎ= ;ﻥ ﺍﺟﺮﺍ ﻧﺘﻴﺠﻪ &= #65251;ﻘﺎﻡ ﺷﻬﻮﺩﻯ ﺍﺳﺖ.ﻭ&= #65247;ﻰ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﺑﺎﺯ ﺑﻰ ﻧﻬﺎﻳ&= #65174; ﺷﻬﻮﺩﻫﺎﻯ ﻋﻘ&#= 65248;ﻰ ﻭ ﺍﻟﻬﺎﻡ ﻟﺪﻧ&= #1617;ﻰ ﺩﺍﺭﺩ.ﮐﻪ ﺍﮔﺮ = ﺷﻬﻮﺩ ﺟﺪﻳﺪﻯ ﻧﻤﻴﺪ&#= 65259;ﻨﺪ ﻭﻟﻰ ﺍﺳﺘﻌﺪﺍ&#= 65193; ﮐﺴﺐ ﮐﺮﺍﻣﺎﺕ &= #65169;ﺎﻟﻔﻌﻞ ﺑﻴﺸﺘﺮﻯ ﻣﻴﺪ&#= 65259;ﺪ.ﮐﻪ ﺩﺭ ﺭﺟﻌﺖ ﻓﻮﻕ = ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #1604; ﺒﻌﺪ' ﺩﺭ ﻓﺼﻞ ﻧ= ;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﺎﺗﺮﻯ ﺑﺎﺷﺪ.ﮐﻪ ﺑﺎ ﮐ= ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮ' ﻭﺍﻣﮑ&= #65166;ﻧﺎﺕ ﻭﺗﻮﺍﻧﻬﺎﻯ ﺣ&#= 65268;ﺎﺗﻰ ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ' ﺑﺘ= ﻮﺍﻧﺪ ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ ۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ= ;ﮐﻪ ﮐﺸﻒﻧﻮﺭ ﺭﺣﻤ&#= 65166;ﻥﺮﺍ ﻣﻴﮑﻨﺪ' ﭘﻴﺮﻭ&= #65165;ﻥ ﺳﺎﻟﻚ ﺍﻭ'ﻣﻴﺘ&= #65262;ﺍﻧﻨﺪ ﺑﻬﺘﺮ ﻭﺯﻭﺩﺗ&#= 65198; ﻭ ﺷﺎﻳﺴﺘﻪ ﺑﺸ&= #65260;ﻮﺩ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﺑ&= #65198;ﺳﻨﺪ.ﻭﺗﮑﺮﺍ= 5197; ﺗﻮﻟﺪﺍﺕ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﻧﻴﺰ&= #65255;ﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ.ﮔﻮﺋﻰ &= #65251;ﺤﺼﻞ <= span lang=3DAR-SA>ﺩﺑﻴﺮﺳﺘﺎ᥽= 3;' ﮐﻪ ﺍﻣﺘﺤﺎﻧﺎﺕﻭ= 5153;ﺯﻣﺎﻳﺶ ﺩﺭﺳﻬﺎ ﻣﻴﺪﻫ&#= 65194;. ﻭﺍﻣﺘﺤﺎﻥﻤﻴ= 5194;ﻫﺪ' ﮐﻪ ﭼﻮﻥ ﺑﺪﺍﻧ&= #65208;ﮕﺎﻩ ﻭﺍﺭﺩ ﺷﺪ'ﺯﻭﺩ&= #65175;ﺮ ﺑﭙﺎﻳﺎﻥ ﺗﺤﺼ&#= 65268;ﻞ ﻣﻴﺮﺳﺪ.ﮐﻪ ﻣﻘ&= #65194;ﺍﺭﻯ ﺍﺯ ﺩﺭﺳﻬﺎ ﺭﺍ = ﻗﺒﻠﺎ ﮔﺬﺭﺍﻧﻴﺪﻩ ﺍ&#= 65203;ﺖ.ﺩﺭ ﻣﻮﺭﺩ ﻫﺪﺍﻳﺖ &= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺯ ﺳﺎﻟ&= #64401;ﺎﻥ ﺧﻮﺩ' ﮔﻮﺋﻰ ﺯﻣ= ﺎﻧﻰ ﮐﻮﺗﺎﻩ'ﺍﻳﻦ ﮐ&= #65166;ﻣﻞ ﺗﺮﻙ ﺍﺟﺮﺍﻯ ﺗ&= #64401;ﺎﻣﻞ ﺷﻬﻮﺩ ﻋﻘﻠﻰ ﺧ&= #65262;ﺩﺭﺍ ﻧﻤﻮﺩﻩ'ﮐﻪ ﺳﺎ&= #65247;ﻚ ﺭﺍ ﮐﻤﻚ ﮐﺮﺩﻩ = ﺑﺎﺷﺪ.ﺗﻮﻓﻴﻖ ﺳﺎﻟﻚ ﺍﺯ ﻧﻈﺮ = ﺍﻟﻬﻰ ﺗﻮﻓﻴﻖ ﺧﻮﺩ ﭘ&= #65268;ﺮ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭ ﭼ= ﻮﻥ ﺍﺯ ﺳﺎﻟﻚ ﺟﺪﺍ = ﺷﺪ'ﺑﺎﺯ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻭ = ﻣﺴﺄﻟﻪ ﺗﺄﻣّﻠﺎﺕ ﻭ ﺷ&#= 65260;ﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ ﺧﻮﺩﺭﺍ &= #65251;ﻴﮕﻴﺮﻧﺪ.ﮐﻪ ﻭﺍﺭﺩﺍﺕ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ.&= #65261;ﮔﻮﺋﻰ ﺑﺎﺯ ﺗﻨﻬﺎ ﭘﻴ&= #65206;ﻣﻴﺮﻭﻧﺪ'ﻭﻟ= 5264; ﻧﺎﻇﺮﺍﻥ ﻭ ﺷﻨ&= #65262;ﻧﺪﮔﺎﻥ ﺁﺷﺎﺭ ﻫﻨﺮﻯ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ'ﺩﺭ</s= pan> &#= 65187;ﮑﻤﺘﻬﺎ ﻭ ﺍﻓﮑﺎﺭ ﺟﺪﻳ&= #65194;'ﻋﻮﺍﻡ ﮐﺎﻣﻠﺎ ﻟﻨﮓ ﻣ&= #65268;ﻤﺎﻧﻨﺪ ﮔﺮﭼﻪ ﺗﻌﺠّﺐ &#= 65165;ﺯ ﺁﻥ ﺩﺍﺭﻧﺪ.ﻭ ﺃ= ﻧﺪﮐی اﺯ ﺳﺎﻟﮑﺎﻥ ﻣ&#= 65188;ﻘﻖ ﻧﺘﺎﻳﺠﻰ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺍﻳﻦ ﺁثار = 5251;ﻴﮕﻴﺮﻧﺪ.ﮐﻪ ﻧﺘﻴﺠﻪ ﺗﻮﺍﻥ &= #65153;ﻟﻮﺩﮔﻰ ﻋﻘﻴﺪﻩ ﻫﺎﻯ ﺭ&= #65261;ﺍﻥ'ﻭ ﻋﻘﻴﺪﻩ ﻫﺎﻯ ﻋ&= #65240;ﻠﻰ ﻧﺴﺒﺘﺎ ﺣﻘﻴﺮ &= #65153;ﻧﻬﺎ ﺍﺳﺖ.ﻣﮕﺮ ﺑﺎ ﺗ= ﺰﮐﻴﻪ ﻧﻔس 'ﺑﺎﻫﻤﺎﻥ &= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ'ﺳﻌﻰ &= #65251;ﻴﮑﻨﻨﺪ </spa= n>ﺑﺎ ﭘﻴﺮ ﺍﻟA= 260;ﻰ ﺧﻮﻳﺶ ﺭﻫﺮﻭﻯ &= #64400;ﻨﻨﺪ'ﻭ ﻣﺪﺍﻡ ﺍﺯ ﺍﺣﻮ&= #65165;ﻝ ﺟﺪﻳﺪ ﻭﺣﮑﻤﺘ&#= 65260;ﺎﻯ ﺗﺎﺯﻩ ﺍﻭ ﺑﺎ ﺧ= ﺒﺮ ﺷﻮﺩ. ﻭ ﺻﺎﺩﻗﺎ= ﻧﻪ ﻭ ﻋﺎﺷﻘﺎﻧﻪ ﻋ&= #65252;ﻞ ﮐﻨﻨﺪ.ﮐﻪ ﭘﻴﺮ = ﺑﺨﻮﺍﻫﺪ ﻫﻤﻪ ﺍﺣﻮﺍﻝ ﺧ&= #65262;ﺩﺭﺍ ﺑﻴﺎﻥﻨﻤﺎﻳﺪ.&#= 65261;ﺍﻟّﺎ ﻫﺮ ﻟﺤﻈﻪ ﻧﻔس &= #65165;ﻣّﺎﺭﻩ ﺍﻧﺴﺎﻥ ﺍﻧﺤﺮ&#= 65165;ﻓﻰ ﺩﺭ ﻓﻬﻢ ﺣﻘﺎﻳ&= #65238; ﺍﻟﻬﻰ ﭘﻴﺪﺍ ﻣ&= #65268;ﮑﻨﺪ.<o:p></o:p> = 5165;ﻳﻦ ﺑﺤث ﺗﻮﻗﻒ ﺣﺎ&#= 65245; ﻫﻨﺮﻣﻨﺪ'ﺩﺭ ﻳ&= #65242; </spa= n>ﺃثر ﻫﻨﺮﻯ ᥴ= 9;ﺪﻭﻥ ﻧﻘﺪ' ﺑﺎﺯ ﺑﻤﻌ= ﻨﻰ ﺁﻥ ﻧﻴﺴﺖ'ﮐﻪ ﮐ= ﺎﺭ ﻫﻨﺮﻯ ﻳﺎ ﺃثر &#= 65235;ﮑﺮﻯ ﻭ ﻫﻮﺵ ﺩﻳﮕﺮﺍ&= #65253; ﺭﺍ ﮐﻤﻚ ﺑﮑﻨﺪ.= ﻭ ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣ&#= 65246; ﻫﻨﺮﻯ ﺑﺂﻧﻬﺎ &= #65255;ﻤﻴﺪﻫﺪ.ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﺳﺎﻟ&= #64401;ﺎﻥ ﺍﻳﻦ ﺭﻫﺮﻭﻯ ﻭ = ﭘﻴﺮﻭﻯ ﻭ ﭘﻴﮕﻴﺮﻯ ﺳﺎ&= #65267;ﻪ ﺑﺴﺎﻳﻪ ﭘﻴﺮ ﮐ&= #65166;ﻣﻞ'ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺳ&= #65166;ﻟﻚ ﺭﺍ ﺗﻀﻤﻴﻦ ﻣﻴ&= #64401;ﻨﺪ.ﻭ ﻳﺎ ﺍﻳﻨﮑﻪ ﻫﻨ&= #65198;ﻣﻨﺪ ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠ&= #65258; ﺗﻮﻗﻒ ﺗﮑ= ;ﺎﻣﻞ ﻫﻨﺮﻯ ﺧﻮﺩ'ﺑﻤ&= #65228;ﻨﻰ ﺁﻥ ﻧﻴﺴﺖ'ﺑﻠﮑ&= #65258; ﻧﻮﺷﺘﻪ ﻫﺎﻯ ﺑ&= #65228;ﺪﻯ'ﺍﮔﺮ ﺗﻮﺻﻴﻒ ﻫﺎﻯ ﺩ&= #65267;ﮕﺮﻯ ﻧﻴﺰ ﺩﺍﺭﺩ' ﮐﻪ= ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺭﻧﮓ ﻓ= ﺮﺩﻯ ﻭ ﻣﺤﻠّﻰ ﻫﻨﺮ&#= 65251;ﻨﺪ ﺑﺎﺷﺪ.ﮐﺎﺭ ﻫﻨ&= #65198;ﻯ ﺧﻮﺩ ﻳﺎﻓﺘﻦ ﻣ&= #65204;ﺘﻘﻞ ﻭﻭﺍﺣﺪ ﻣﻮﺟﻮ&#= 65193; ﻣﻴﺒﺎﺷﺪ. ﻟﺬﺍ = ﺁﻧﺮﺍ ﻫﻤﺎﻥ ﺟﻮﻫﺮ ﻓ&= #65228;ّﺎﻟﻴّﺖ ﻫﻨﺮﻯﻮﻓﮑﺮ ﻫ&#= 65256;ﺮﻣﻨﺪ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ.&#= 64400;ﻪ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺍﻳ= ﻦ ﺁثاﺭ ﻧﻴﺰ ﺗﮑ= 5166;ﻣﻞ ﻭﺣﺪﺕ ﻭﺟﻮﺩﻯ &= #65197;ﺍ' ﺑﻬﻨﺮﻣﻨﺪ ﺑﺮ&#= 65165;ﻯ ﺗﮑﺎﻣﻞ ﺑﻴﺸﺘ&#= 65198; ﻧﻤﻴﺪﻫﺪ. ﮐﻪ ﺩ= ﺭ ﺳﺎﻟﮑﺎﻥ ﻣﻄﺮ&#= 65185; ﻫﺴﺖ. ﻟﺬﺍ ﺩﺭ ﺳ= ;ﺎﻟﻚ ﻫﻨﺮ ﺩﺭ ﺍﻭ ﻫﺮ= ﻟﺤﻈﻪ ﺯﻧﺪﻩ ﺗﺮ ﻣﻴﺸ&= #65262;ﺩ.ﻭ ﺩﺭ ﻫﻨﺮﻣﻨﺪ ﻣ&= #65166;ﺩﻯ'ﺟﺰ ﺿﻌﻒ ﺗﺪﺭﻳﺠﻰ &= #65261; ﻣﺮﺩﻥ ﻫﻨﺮ ﻧﺨ&= #65262;ﺍﻫﺪ ﺑﻮﺩ.ﭘس ﻫﻨﺮ ﻭ&= #65203;ﻴﻠﻪ ﺍﺳﺖ ﻭﻧﻪ ﻫﺪﻑ'= ﺑﻘﺼﺪ ﺭﺳﻴﺪﻥ ﺑﺤﻘﻴ&#= 65240;ﺘﻰ'ﮐﻪ ﺳﺎﻟﻚ ﺩﺭﺳﻠﻮ&#= 65241; ﺍﻟﻬﻰ ﺩﺍﺭﺩ.ﭼ&= #65262;ﻥ ﻣﻘﺎﻡ ﻭﺳﻴﻠﻪ</= span> </spa= n>ﺗﻮﺳّﻞ ﺧﻮ᥷= 3;ﺭﺍ ﺭﻫﺎ ﻧمی کند'ʌ= 61; ﺑﻮﺳﻴﻠﻪ ﺑﺮﺗﺮﻯ ﻣﻠﺤﻖ &= #65251;ﻴﮕﺮﺩﺩ.ﮐﻪ ﻫﺪﻑ ﺍﻭ ﻳﺎ ﺩﺭ= ﻣﻄﻠﻖ ﮐﻤﺎﻟﺎﺕ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ'ﻭ ﻳﺎ ﺣﺪ ﺃ= ;ﮐثر ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ'= ﺭﺳﻴﺪﻥ ﺑﺸﻬﻮﺩ ﻋﺮﺵ ﺭ&= #65187;ﻤﺎﻥ'ﻭ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﺭﺳﻴﺪﻥ ﺑﺤﺪّ &#= 65155;ﮐثر ﮐﻤّﻰ ﻭ ﮐﻴﻔﻰ &= #65165;ﺯ ثوﺍﺑﻬﺎﻯ ﺁﺧA= 198;ﺕﻳﺎ ﺫﺧﻴﺮﻩ ﻫﺎﻯ ﺗ&= #64401;ﺎﻣﻞ ﺷﻬﻮﺩ ﻋﻘﻠﻰ' ﻣ= ﻔﻴﺪ ﺑﺮﺍﻯ ﮐﺴﺐ ﻓﺼ&= #65246; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; </spa= n>ﺑﺎﻟﺎﺗﺮ'ﺩʋ= 97; ﺭﺟﻌﺖ ﺑﺠﻬﺎﻥ ﭘﺶ ﺍﺯ = ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝﻣﻴ&#= 65170;ﺎﺷﺪ. ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺩﺭ= ﺯﻣﺎﻥﺒﺎﺯ ﻃﻮﻟﺎنی ﺘﺮ ﺩ= 5197; ﺑﻬﺸﺖ ﺍﻧﺘﻈﺎ&#= 65197;'ﭼﻮﻥ ﺫﺧﻴﺮﻩ ﻭ ﻓﺼﻮ&= #65245; ﺍﻭﻟﻴﻪ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺑﻬﺘﺮﻯ &= #65197;ﺍ'ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﺩﺭ = ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭ ﺑﺎﺯﮔ&= #65208;ﺖ ﺑﺨﻠﻖ ﺧﻮﺩﺗﺎ&#= 65199;ﻧﺪﻩ ﻫﺴﺖ'ﮐﺴﺐﮐﺮﺩ&#= 65257; ﺑﺎﺷﺪ.ﻟﺬﺍ ﺁث&#= 1575;ﺭ ﻫﻨﺮﻯ ﻣﺎﺩﻯ'ﻋ&= #65252;ﻠﺎ ﺁثاﺭﻯ ﻣﺮﺩﻩA= 165;ﻧﺪ. ﺳﺮﮔﺮﻣﻰ ﻧﺎﻇ&#= 65198;ﺍﻥ ﻫﺴﺖ'ﻭﻟﻰ ﺍﺗﻠ&= #65166;ﻑ ﻋﻤﺮ ﻫﻨﺮﻣﻨﺪ.&= #64400;ﻪ ﻋﻤﺮ ﺧﻮﺩﺭﺍ ﺑ&= #65184;ﺎﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ'&= #65251;ﺼﺮﻑ ﺩﻭﺭ ﺧﻮﺩ ﮔﺸﺘ&= #65254;'ﭼﻮﻥ ﺧﺮ ﻣﺪﺍﺭ ﻭﭼﺸ&= #65250; ﺑﺴﺘﻪ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ.ﮐﻪ ﺧﻴﺎﻝ ﻣﻴﮑﻨﺪ &= #65251;ﺴﺘﻘﻴﻢ ﺭﺍﻩ ﻣﻴﺮﻭﺩ.ﻭ = ﺍﻳﻦ ﻫﺪﻓﻬﺎﻯ ﻣﺎﺩ&#= 65263;'ﺣﺘﻰ ﻋﺎﻟﻢ ﻭ ﻣﺨﺘﺮ&= #65225; ﻭ ﻓیلسوﻑ ﻭ ﺭA= 261;ﺷن ﻔﮑﺮ ﺍﺯ ﻧﻈﺮ ﺧ= ﻮﺩﺷﺎﻥ ﺑﺎ ﭼﺸﻢ ﺑﺎﺯ ﺩ= ﺭ ﻋﻤﺎ ﻫﺴﺘﻨﺪ. ﮐ= ﻪ ﺷﺎﻳﺪ ﺧﺮ ﻣﺪﺍ&= #65197; ﻣﺘﻮﺟّﻪ ﻣﻴﺸ= 5262;ﺩ'ﮐﻪ ﻣﺴﺘﻘﻴﻢ ﺭﺍﻩ &= #65255;ﻤﻴﺮﻭﺩ.ﻭ ﻣﺪﺍﻡ ﺑﺎﻳﺪ ﮐ&= #65182; ﺭﻭﻯ ﮐﻨﺪ.ﻭﻟﻰ = ﺍﻧﺴﺎن های ﭼﺸﻢ ﺑﺎﺯ = 5193;ﺭ ﻋﻤﺎ ﻭﻣﺎﺩﻩ ﮔ&= #65198;ﺍﺋﻰ' ﻣﺘﻮﺟّﻪ ﺍﻧﺤ= 5198;ﺍﻓﺎﺕﺧﻮﺩ ﻧﻤﻴﺸﻮﻧﺪ.ﮐﻪ&#= 65191;ﻴﺎل ﻤﻴﮑﻨﻨﺪ ﺣﻘﻴ&#= 65240;ﺖ ﺩﺍﺭﻧﺪ.ﮐﻪﺣﺘ&#= 65264; ﺃﮐثرﺍ ﻭﺍﻗﻌA= 170;ﻴﻨﻰ ﺭﺍ ﻧﻴﺰ ﻧﺪﺍﺭ&= #65255;ﺪ. ﺣﻘﻴﻘﺖ ﻫﻤﻴﺸ&#= 65258; ﺃﺻﻞ ﺍﺳﺖ' ﻭ ﻧﻪ= ; ﻭﻗﺎﻳﻊ. ﮔﺮﭼﻪ ﺭﺳﺎﻧﻨ&#= 65194;ﻩ ﻣﺤﻘﻖ ﺑﺤﻘﺎﻳ&#= 65238; ﻫﺴﺘﻨﺪ. ﺑﺸﺮﻁ = ﺗﺮﻙ ﻭﻗﺎﻳﻊ ﺩﺭ ﻫﺮ = ﻣﺮﺣﻠﻪ ﺯﻧﺪﮔﻰ ﺳﻠﻮﮐ&#= 65264;.<o:p></o:p> ﺷ= ﺎﻳﺪ ﺁﻥ ﻣﺘﻔﮑّﺮﺍ= 5253; ﻣﺎﺩﻯ'ﭼﻮﻥ ﻣﺎ&= #65175;ﺮﻳﺎﻟﻴﺴﺘﻬA= 166;ﻯ ﮐﻤﻮﻧﻴﺴﺖ ﻭ ﺳ&= #65262;ﺳﻴﺎﻟﻴﺴﺖ'ﻭ= 5169;ﻨﺎﻡ ﺍﻧﺴﺎﻧﻴّﺖ ﻭ &#= 65165;ﺻﻠﺎﺡ ﺟﺎﻣﻌﻪ'ﻭﻳﺎ ﺩ&= #65255;ﺒﺎﻝ ﻧﻔﻊ ﮐﻪﺻﻨﻔﻰ &= #65165;ﺯ ﻣﺮﺩﻡ ﭼﻮﻥ ﮐﺎ&= #65197;ﮔﺮﺍﻥ ﻭﻳﺎ ﮐﺸﺎﻭﺭﺯ&#= 65165;ﻥ ﻭ ﻏﻴﺮﻩ'ﻋﻤﺮ ﺧ= ﻮﺩﺭﺍ ﻣﺼﺮﻑ ﻣﻴﮑﻨﻨ&#= 65194;'ﭼﻪﺳﺘﻤﻬﺎ ﺑﺨﻮﺩ ﻭ ﺩﻳﮕﺮ&= #65165;ﻥ ﻣﻴﮑﻨﺪ . ﺯﻳﺮﺍ= ﺑﺸﮑﻠﻰ ﺍﺳﺘﻌﺪﺍﺩ &#= 65227;ﻘﻠﻰ ﻭ ﺣﺮﻓﻪﺍﻯ ﻭ ﺍ= ﻳﺪﺋﻮﻟﻮﮊﻳﮑ= 5264; ﺩﺍﺭﻧﺪ'ﭼﻪ ﮐﻤ&= #65262;ﻧﻴﺴﺖ ﻣﻴﺒﺎﺷﺪ ﻭﻳﺎ &= #65153;ﺧﻮﻧﺪ ﻣﺬﺍﻫﺐﻗﺸﺮﻯ &#= 65169;ﻬﺮ ﺩﻳنی ﻮﻣﺬﻫﺒA= 264; ﮐﻪﺳﻠﻮﻙ ﻧﺪﺍ&#= 65197;ﻧﺪ ﻭ ﺩﻭﭼﺎﺭ(ﺑﺪﺩ&= #65267;ﻨﻰ) ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﻣ= ﻨﮑﺮﺍﻥ ﺧﺪﺍ' ﺩﺭﺟﻪﺍﻯ = ﺑﻬﺘﺮ'ﮐﻪ ﮐﺎﻓﺮ ﻭﺟﺎﻫل هستند'ﻭ(ﺑﻪﺩ᥾= 7;ﻨﻰ) ﺑﺎﺷﺪ.ﻭﺗﻘﺪّ= 587; ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﻧ&= #65194;ﺍﺭﻧﺪ.ﻣﺎﺩﻳ= 5262;ﻥ ﻫﻨﺮ ﺭﺍ ﻭﺳﻴﻠ&= #65258; ﺯﻧﺪﮔﻰ ﺑﻬﺘﺮ&#= 65193;ﻧﻴﻮﻯ ﻣﻴﺪﺍﻧﻨﺪ'ﻭﻫ&#= 65256;ﺮ ﺭﺍ ﺩﺭ ﺧﺪﻣﺖ ﺩ= ﺍﺭﻧﺪ. ﻭﻧﻪ ﻫﻨﺮﻣﻨﺪ &= #65251;ﺎﺩﻯ'ﮐﻪ ﺧﻮﺩ ﺩﺭ ﺧﺪﻣﺖ = ﻫﻨﺮ ﺑﺎﺷﺪ. ﮐﻪ ﺍﺻﻄ= ﻠﺎﺣﺎ ﻫﺪﻓﻬﺎﻯ ﻫﻨﺮ &= #64404;ﻔﺘﻪ ﻣﻴﺸﻮﺩ.ﺩﺭ ﺣﺎ&= #65247;ﻴﮑﻪ ﺗﻨﻬﺎ ﺳﺎﻟﮑﺎ&#= 65253;'ﺗﮑﺎﻣﻞ ﺭﺍ ﺗﻨﻬﺎ ﺑﺮﺍ&= #65263; ﺷﻬﻮﺩﻫﺎﻯ ﺒﻴ&#= 65208;ﺘﺮﻯ می ﺨﻮﺍﻫﻨﺪ.ﻭ &#= 65165;ﮔﺮ ﺑﺎﺯﮔﺸﺘﻰ ﻭ ﻧ&= #65176;ﻴﺠﻪﺍﻯ ﺑﺎﺷﺪ' ﺳﺮﺍﺳﺮ = ﺍﺯ ﺟﻨس ﻧﻮﻉ ﻓﻮق &#= 65170;ﺸﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;.ﻳﺎ </spa= n>ﻫﻤﺎﻥ ﺷﻬﻮʋ= 93;ﻫﺎﻯ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ'ﻭ ﻳﺎ ﻋﻘﻠﻬﺎﻯ ﻫ&= #65252;ﺮﺍﻩ ﻫﺮ ﺗﺠﻠّﻰ ﺍﻟ&#= 65260;ﻰ'ﻭﻳﺎ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺿ&= #65252;ﻦ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ.ﻭﻟﻰ ﻫﻴﭻ ﺳﻮﺩ ﻭ ﻧﻘ= ﺺ ﺩﻧﻴﻮﻯ ﻭ ﺑﺸﺮ&= #65263; ﻧﺪﺍﺭﻧﺪ. ﻣﮕﺮ = ﺁﺭﺍﻣﺶ ﺧﻴﺎﻝ ﻭ ﺭﻭﺍﻥ = ﭘس ﺍﺯ ﺳﻠﺎﻣﺘﻰ'ﮐ&= #65258; ﺍﻳﻦ ﻧﻴﺰﺭﺑﻄ&#= 65264; ﺑﺪﻧﻴﺎ ﻧﺪﺍﺭ&#= 65193;.ﻫﺮﮐس ﻣﻴﺨﻮﺍﻫﺪ'ﺑﺪ&#= 65255;ﺒﺎﻝ ﺍﻳﻦ ﺁﺭﺍﻣﺶ ﺧ&= #65268;ﺎﻝ ﻭ ﻭﺗﺤﻘﻴﻖ ﻧﺴ&= #65170;ﻰ ﺧﻮﺩ ﺑﺮﺳﺪ ﭘﻴ&= #65206; </spa= n>ﻣﻴﺮﻭﻧﺪ. <o:p></o:p><= /span> ﭘس ﺗﻌﺮ= ﻳﻒ ﻫﻨﺮ ﺑﻤﻮﺟﺐ ﮐ&= #65166;ﺭ ﻫﻨﺮﻯ ﭼﻨﻴﻦ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ'ﮐﻪ ﻫﻨﺮ ﺩ= ﺭ ﺟﻮﻫﺮ ﻭﺫﺍﺕ ﺁ&= #65253; ﻓﻌﺎﻟﻴّﺖ ﺗﺄ= 5203;ﻴس ﻭﺳﺎﺯﻧﺪﮔﻰ ﺍ&#= 65203;ﺖ.ﻭ ﺍﻳﻦ ﺳﺎﺯﻧﺪﮔ&#= 65264; ﻣﺪﺍﻭﻡ ﺩﺭ ﻫﻨ&= #65198; ﻣﺎﺩﻯ ﻧﻴﺴﺖ.ﺑ&= #65248;ﮑﻪ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65187;ﻰ ﻭ ﻋﻘﻠﻰ ﻭ ﺍﺧﻠ= ﺎﻗﻰ ﻭ ﺍﺣﻮﺍﻝ ﺳﺎﻟ&= #64401;ﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻣ&= #65194;ﺍﻡ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺑﻴﺸﺘﺮ ﻭ ﺍﺣﻮ&= #65165;ﻝ ﺑﻬﺘﺮ ﻭ ﺑﺮﺗﺮ&= #65263; ﻣﻴﻴﺎﺑﻨﺪ.ﮐﻪ &= #65169;ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﻓﺎﺻ&#= 65248;ﻪ ﻫﺮﻫﺮﺑﻬﺸﺘی = 5170;ﺎ ﺩﻳﮕﺮﻯ گوﺋﻰ = 4344;ﺎﻧﺼﺪ ﺳﺎﻝ ﺭﻫﺮﻭﻯ.ﮐ&= #65258;ﺳﻠﻮﻙ ﮐﺎﺭ ﺟﺪﻯ ﻣﻴﺒ&= #65166;ﺷﺪ. ﺯﻳﺮﺍ ﻭﺍﻗﻌﺎ &= #65169;ﺪﻭﻥ ﺗﺒﻌﻴّﺖ ﺍﺯ ﺳ&#= 65248;ﻮﻙ ﺍﻟﻬﻰ'ﺳﺎﻟﻚ ﺑ&= #65194;ﻭﻥ ﻫﺮ ﮔﻨﺎﻩ ﻭ ﻗﻬ= ﻘﺮﺍ ﮐﺴﻰ ﺑﺎﻳﺪ ﭘﺎ&= #65255;ﺼﺪ ﺳﺎﻝﺗﻮﻟﺪﺍﺕ &#= 65261; ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﺍ&= #65267;ﻦ ﺟﻬﺎﻧﻰ ﮐﻨﺪ'ﮐ&= #65258; ﻓﺮﺿﺎ ﺑﻴﻚ ﺷﻬ&= #65262;ﺩ ﺑﺮﺗﺮﻯ ﺑﺮﺳﺪ.&= #65261;ﻟﻰ ﻫﺮﮔﺰ ﺍﻣﮑﺎﻥ &= #65199;ﻧﺪﮔﻰ ﺑﺪﻭﻥ ﮔﻨﺎﻩ ﺩ&= #65197; ﺟﻬﺎﻥ ﻭﺟﻮﺩ ﻧ&= #65194;ﺍﺭﺩ.ﻳﺎ ﻫﻤﺎﻥ ﻋﺪﻡ ﺗﮑ&= #65166;ﻣﻞ ﻭ ﭘﻴﺸﺮﻓﺖ ﺑﻴ&= #65208;ﺘﺮ.ﮐﻪﺣﺘﻴﺮ= 5165;ﻩ ﺭﻓﺘﻦ ﻭﺳﻠﻮﻙ &= #65169;ﺎﺯ ﮔﻨﺎﻩ ﺍﺳﺖ.ﻭﻋ&= #65240;ﺐ ﻣﺎﻧﺪﮔﻰ ﺍﺯ ﺁ&= #65267;ﻨﺪﻩ ﻫﺎﻯ ﺑﻬﺘﺮ ﮐﻪ = ﺧﺪﺍﻭﻧﺪ ﺑﻐﻴﺮ ﺍﺯ ﺁﻥ ﺭ= ﺿﺎﻳﺖ ﻧﺪﺍﺭﺩ.ﮐﻪ ﺑﻬ&= #65208;ﺘﻬﺎﻯ ﻋﻘﻠﻰ ﻭﻭﺟﻮﺩ&#= 65263; ﻭ ﺍﺣﻮﺍﻟﻰ ﻭ ﺭ= ؤﻳﺎﺋﻰ ﺑﺪﻫﺪ.<o:p></o:p> ﺑ= ﮕﻔﺘﻪ ﻫﻨﺮﺷﻨﺎﺳﺎﻥ'&#= 64400;ﺎﺭ ﻣﻄﺎﻟﻌﻪ ﺍﺳﺘ&#= 65176;ﻴﻚ ﻭﺟﻤﺎﻝ ﺷﻨﺎﺳ&#= 65264;' ﺭﻭﺑﺮﻭ ﺑﻮﺩﻥ &= #65169;ﺎ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻮ&#= 65165;ﺑﺪﺍﻉ ﮐﻨﻨﺪﮔﺎﻥ ﻧﻴ&#= 65204;ﺖ.ﺑﻠﮑﻪﺩﺭﺑA= 198;ﺍﺑﺮ ﺃثر ﻫﻨﺮﻯﺁﻧA= 260;ﺎ ﺭﻭﺑﺮﻭ ﻫﺴﺘﻨ&#= 65194;.ﺍﻟﺒﺘﻪ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎ&#= 65253;'ﮐﺎﺭ ﺑﺮﺭﺳﻰ ﺭﻭﺍﻥ &= #65259;ﻨﺮﻣﻨﺪﺍﻥ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍ= ﺭﻧﺪ.ﻭ ﺁثاﺭ ﻫﻨﺮﻯ ﺑ= 5198;ﺭﺳﻰ ﺭﺍ ﺑﺮﺭﺳی ﻤﻴ&#= 64401;ﻨﺪ' ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﻣ&= #65262;ﺭﺩ ﺑﺮﺭﺳﻰ ﻗﺮﺍﺭ &= #65255;ﻤﻴﺪﻫﻨﺪ'ﺑﺎ= 5267;ﺪﺍﻓﺰﻭﺩ ﮐﻪ ﺗﺠﺮﺑﻪ ﻫﻨ&= #65198;ﻯ ﮐﻪ ﮐﺴﻰ ﻳﺎﻫﻨ&= #65198;ﻣﻨﺪﻯ اﺩﺍﻣﻪ ﺑﺪﻫﺪ'&#= 64380;ﻮﻥ ﺩﺭﺟﻬﺎﻥ ﻣﺎﺩ&#= 65263; ﺁﺭﺯﻭﺋﻰ ﺁﻧﺎ&#= 65253; ﺗﺤﻘﻖ ﻧﻴﺎﻓﺘ&#= 65258; ﺍﺳﺖ'ﺩﺭﮐﺎﺭﻫ&#= 65256;ﺮﻯ ﺁﻧﺎﻥ ﻣﺠﺴّﻢ &#= 65251;ﻴﺸﻮﺩ. ﻫﻤﺎﻥ ﻧﻈﺮﻳﻪ &= #65191;ﻮﺍﺏ ﺍﺳﺖ.ﮐﻪ ﭼﻮﻥ ﮐ= ﺴﻰ ﺩﺭﺟﻬﺎﻥ ﻣﺎﺩ&#= 65263;'ﻧﺘﻮﺍﻧﺪ ﺑﺨﻮﺍﺳﺘﻪ ﺧﻮ&#= 65193; ﺭﺳﻴﺪ'ﺩﺭ ﺧﻮﺍ&= #65167; ﺑﺪﺍﻥ ﻣﻴﺮﺳﺪ.&= #65261; ﻳﺎ ﻣﺎﻧﻊ ﻭﻣﺰ&= #65165;ﺣﻤﻰ ﻫﻢ ﺭﻭﺑﺮﻭ ﻧﻤ&= #65268;ﺸﻮﺩ.ﮐﻪ ﺑﺎ ﺍﻳﻦ ﺧﻮﺍﺑ&= #65260;ﺎ'ﺩﺭ ﺍﮐثرﻳّﺖ ﺍﻧʌ= 04;ﺎﻧﻬﺎ ﺭﺍ(ﺧﻮﺍﺑﻬﺎﻯ &= #65255;ﻔﺴﺎﻧﻰ) ﻣﻴﮕﻮﺋﻴﻢ' ﮐﻪ = ﺁﺭﺯﻭﺋﻰ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺩﺭ = ﮐﻨﺎﺭ(ﺧﻮﺍﺑﻬ&#= 65166;ﻯ ﺟﺴﻤﺎﻧﻰ)ﮐﻪ ﺃ&= #65251;ﺮ ﻃﺒﻴﻌﻰ ﮐﺎﺭ ﺳ&= #65268;ﺴﺘﻢ ﻣﻐﺰﻯ ﺷﺨﺺ' ﻭ ﺭ= ;ﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ ﺍﻭ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻟﺬﺍ ﻣﻴﺘﻮﺍﻥ &= #64404;ﻔﺖ' ﻫﻨﺮ ﻳﻚ ﺗﻔﮑّ&#= 65198; ﻣﺠﺮّﺩ ﻧﻴﺴﺖ' &= #64400;ﻪ ﮔﺎﻫﻰ ﺗﺠﺴّﻢ &#= 65251;ﻴﻴﺎﺑﺪﻭﺍﺯ ﺟﻬﺎﻧﻰ ﻓﮑﺮﮐ&#= 65258; ﺩﺭﺟﻬﺎﻥ ﻣﺎﺩ&#= 65263; ﻭﺍﻗﻊ ﻣﻴﺸﻮﺩ.&= #64404;ﻮﺋﻰ ﻫﻨﺮ ﻣﺠﻤﻮﻋﻪ &= #65165;ﻯ ﺍﺯ ﻟﻮﺍﺯﻡ ﻭ ﺍ= ﺯ ﻋﻮﺍﻣﻞ ﻟﺎﺯﻡ &= #65169;ﺮﺍﻯ </spa= n>ﻳﻚ ﻫﻨﺮ ﻣﻨA= 194; ﺍﺳﺖ'ﮐﻪ ﺧﻮﺩ ﺭﺍ ﻣﻔﺮﻭ&= #65213; ﻭﺗﺤﻤﻴﻞ ﻣﻴﮑ&#= 65256;ﺪ.<o:p></o:p> ﻣﻮﺿﻮﻉ= ﻫﻨﺮﻯ ﺑﺎﻳﺪ ﺑﺸﮑﻞ ﺳ&= #65166;ﮐﻨﻰ ﻏﻴﺮ ﻣﺘﻤﺮﮐﺰ &= #65261;ﺑﺪﻭﻥ ﺗﮑﺎﻣل ﻭﺗﻐﻴ= 5268;ﺮﺩﺭﺁﻳﺪ.ﺯﻳʋ= 98;ﺍ ﺩﺭ ﻫﺴﺘﻰ ﻭ ﺩﺭ= ﺍﻓﮑﺎﺭ ﻭ ﺍﺣﻮﺍﻝ ﺍﻧﺴ&= #65166;ﻥ ﻧﻴﺰ'ﺗﻤﺎﻣﺎ ﺟ&= #65198;ﻳﺎﻧﻰ ﺳﻴّﺎﻟﻪﺍﻯ ﺩ= 5165;ﺭﻧﺪ'ﻭ ﻟﺤﻈﻪ ﺗﻮﻗّﻒ &#= 65193;ﺭ ﭼﻴﺰﻯ ﻧﻴﺴﺖ ﻭ = ﺍﻳﻦ ﺿﻌﻒ ﺗﺸﺨﻴﺺ ﻭ = ﺍﺣﺴﺎس ﻋﺼﺒﻰ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ'ﮐﻪ ﺗﻐﻴﺮﺍﺕ ﺣﺎﺻ&#= 65246; ﺭﺍ ﻧﻤﻰ ﺑﻴﻨﻨ&= #65194; ﻭ ﺗﺼﻮﺭ ﺷﺒﺎﺗ&= #65264; ﺩﺭ ﺍﺷﻴاء ﻣﻴ= 4401;ﻨﺪ.ﻭ ﻫﻨﺮ ﻧﻴﺰ ﺩﺭ ﺟ= ﺮﻳﺎﻥ ﺍﺣﻮﺍﻝ ﻫﻨﺮﻣ&#= 65256;ﺪ'ﺩﺭ ﺳﻴّﺎﻟﻪ ﻭ ﺟﺮ&#= 65267;ﺎﻧﺎﺕ ﺩﺍﺋﻢ ﺍﺳﺖ.ﻭ ﭼ= ﻮﻥ ﻫﻨﺮﻣﻨﺪ ﺑﺨﻮ&#= 65165;ﻫﺪ ﻫﻨﺮﻯ ﺭﺍ ﺍﺭﺍ&= #65163;ﻪ ﺑﺪﻫﺪ'ﮔﻮﺋﻰ ﺟ&= #65198;ﻳﺎﻥ ﺗﻐﻴﻴﺮﺍﺕﺩﺭ= 5259;ﺴﺘﻰ ﻭﺩﺭ ﺧﻮﺩﺵ ﺭﺍ = ﻣﺘﻮﻗّﻒ ﻣﻴﮑﻨﺪ. ﺁﻧﮕﺎ&= #65257; ﺃثرﻫﻨﺮﻯ ﻧﻤA= 166;ﻳﺶ'ﮐﻪ ﻳﻚ ﻟﺤﻈﻪ ﺗﻮﻗ&= #1617;ﻒ ﺍﺯ ﺟﺮﻳﺎﻥ ﺍﺣ&= #65262;ﺍﻝ ﻫﻨﺮﻣﻨﺪ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﻭﭼﻮﻥ ﺩﺳﺘﺎﻥ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺑﮑﺎﺭ ﺍﻓﺘﺎﺩ' = ﻫﻨﺮ ﻇﻬﻮﺭ ﻣﻴﮑﻨﺪ. = ﭼﻮﻥ ﻫﻨﺮ ﺯﺑﺎﻥ ﺩﺳ&= #65176;ﺎﻥ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ.&= #64404;ﺮﭼﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;'ﺑﺮﺍﻯ ﻫﺴﺘﻰ ﻏﻴﺮ ﻣﺎ&= #65193;ﻯ ﭼﻮﻥ ﺷﻬﻮﺩ'ﮐﻪ = ﻓﻘﻂ ﺩﺭﺣﺎﻓﻈﻪ ﻣﻴ&#= 65252;ﺎﻧﺪ.ﻭﻟﻰ ﻫﻨﺮ ﻣﺎﺩﻯ ﻏﻴ&= #65198; ﺳﻠﻮﮐﻰ'ﺣﺘﻤﺎ &= #65197;ﻭﻯ ﻣﺎﺩﻩ ﻗﺮﺍﺭ ﻣ&= #65268;ﮕﻴﺮﺩ ﻭ ﻣﺠﺴّﻢ ﻣﻴﮕ&#= 65198;ﺩﺩ.ﻭ ﺩﻳﮕﺮ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺳﺎﻟﮑﺎ&#= 65253; ﺧﻮﺩﺭﺍ'ﺑﻤﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻯ ﻭﮐﻤﺎ&#= 65245; ﻣﻴﺮﺳﺎﻧﻨﺪ.ﺁ&#= 65255;ﮕﺎﻩ ﮔﻮﺋﻰ ﺳﺎﻟﻚ ﮐ&= #65166;ﻣﻞ ﺷﺪﻩ'ﺗﺠﺴّﻢ ﺁ&#= 65207;ﮑﺎﺭ ﺷﻬﻮﺩ ﻫﺎﻯ ﺍﻟ&= #65260;ﻰ ﻣﻴﺒﺎﺷﺪ.ﻣﻮﺿ&#= 65262;ﻉ ﺟﻤﺎﻟﻰ ﺩﺭ ﺩﺭ&= #65183;ﻪ ﺍﻭﻝ'ﺃثر ﻓﻌﻞ &#= 65255;ﺘﻴﺠﻪ ﻓﺎﻋﻠﻴّﺖ ﻭ ﻋ&#= 65252;ﻞ ﺍﺳﺖ.ﻫﻨﺮ ﻣﺴﻴ&= #65198;ﻯ ﺳﺤﺮ ﺁﻣﻴﺰ ﺩﺍ&= #65197;ﺩ.ﮐﻪ ﺍﺯ ﻣﻮﺿﻮﻉ ﺑﺼ&= #65262;ﺭﺕ ﻓﮑﺮ ﻭ ﺍﻳﺪﻩ'ﻭ= ﺳﭙس ﺑﻘﻠﻢ ﻣﻴﺮﺳﺪ. = ﺁﻧﮕﺎﻩ ﺗﺒﺪﻳﻞ ﺑﺎﻳﺪ&#= 65257;ﺍﻯ ﻏﻴﺮ ﻣﺠﺴّﻢ'ﺩ&#= 65197; ﺫﻫﻦ ﻧﺎﻇﺮ ﻭ ﺷ= ﻨﻮﻧﺪﻩ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65193;.ﺩﺭ ﻣﺴﻴﺮ ﻗﻮس ﻧﺰ&#= 65261;ﻝ' ﻫﻨﺮ ﭘﺶ ﺍﺯ ﺍﺣ= ﺴﺎس 'ﺑﻤﺎﺩﻩ ﺯﻳﺒﺎ&= #65163;ﻰ ﻭ ﺑﺼﻮﺭﺕ ﻣﺤﺼ&= #65262;ﻝ ﻣﺎﺩﻯ ﻇﺎﻫﺮ ﻣ&= #65268;ﮕﺮﺩﺩ.ﭘﺶ ﻫﻨﺮ ﻳﻚ ﺭﻓﺘﺎ&= #65197; ﺧﻮﺩﺧﻮﺍﻫﻰ ﻭ&#= 65191;ﻮﺩ ﭘﺴﻨﺪﻯ ﻧﺮﮔﺴ&#= 65268;ﺰﻡ ﻧﻴﺴﺖ.ﭘس ﺗﺄﻣ&#= 1617;ﻞ ﻣﻨﻔﻰ ﺩﺭ ﻫﻨﺮ = ﻧﻴﺴﺖ. ﻭ ﺑﻌﺒث ﺑﺮﺧﻰ &= #65259;ﻨﺮ ﺭﺍ'ﺑﺎ ﻓﻠﺴﻔﻪ = ﺗﻔﺴﻴﺮ ﻭ ﺗﻮﺿﻴﺢ ﮐﺮﺩ&= #65257;ﺍﻧﺪ'ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺩﺭ ﻫ&= #65256;ﺮ ﭼﻴﺰﻯ ﻓﻠﺴﻔﻰ &= #65261;ﺟﻮﺩ ﻧﺪﺍﺭﺩ.ﻭ ﺍﮔﺮ = ﺩﺭﻫﻨﺮ ﻓﻠﺴﻔﻪﺍﻯ ﺑﻮ&#= 65193;'ﻫﻤﺎﻥ ﻓﻠﺴﻔﻪ ﭘﻴﺮﻭ&#= 65199;ﻯ ﺍﺳﺖ'ﮐﻪ ﺗﻮﺍﻧ&= #65204;ﺘﻪ ﻭﺍﻗﻌﻴّﺘﻬﺎ = 5197;ﺍ ﺍﺭﺍﺋﻪ ﺑﺪﻫﺪ. = ﻳﻌﻨﻰ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻯ &= #65193;ﺭ ﻫﻨﺮ ﻭﺟﻮﺩ ﺩﺍ&= #65197;ﺩ'ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫﻨﺮ &= #65165;ﻟﻬﻰ ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣ&= #65264; ﻓﻠﺴﻔﻪ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﻚ ﻋﺮﻓﺎﻥ ﺭﺍ ﻧﻤ&= #65166;ﻳﻨﺪﮔﻰ ﻣﻴﮑﻨﺪ.<o:p></o:p> ﺩﺭ ﺗﻨﺰ= ;ﻳﻞ ﺍﻟﻬﺎﻣﺎﺕ ﻭ ﺩ&= #65165;ﺩﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﺑﺎ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ'ﺩﺭ ﺗﺠﺴ&= #1617;ﻢ ﻫﻨﺮﻯ ﻭﺟﻤﺎﻟ&#= 1740; ﻮﺩﺭ ﺑﻴﺎﻧﺎﺕ &= #65227;ﺮﻓﺎﻧﻰ'ﺑﺎﺯ ﻧﺎﺳﻮﺗﻰ ﻭﻣﺎ&#= 65193;ﻯ ﻣﺤﺴﻮﺏ ﻣﻴﺸﻮ&#= 65193;. ﻭﻟﻰ ﺗﺠﺴّﻢ ﮐ&#= 65252;ﺎﻟﺎﺕ ﺍﻟﻬﻰ'ﺩﺭ ﻋﻘﻞ = ﻭ ﺍﺧﻠﺎﻕ ﻭﺭﻓﺘ&#= 65166;ﺭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﺑﺎ ﺍﻳﻨﮑﻪ ﻣﺎﺩﻯ &= #65259;ﺴﺘﻨﺪ'ﺑﺎﺯ ﻋﻤﻮﻣﻴّﺖ ﻧﺪ= 5165;ﺭﻧﺪ'ﮐﻪ ﻣﺎﺩﻯ ﺧﻮﺍﻧﺪ&#= 65257; ﺷﻮﺩ.ﻭ ﺩﺭ ﻫﺮ ﻣ= ;ﺮﺣﻠﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﺍﻟﻬﻰ' ﺭﺟﻌﺖ ﺩ= ﺭ ﻧﻮﻉ ﻳﺎ ﻓﺼﻞ ﺑ= ﺮﺗﺮ ﺑﻌﺪﻯ ﺻﻮﺭﺕ ﻣ&= #65268;ﮕﻴﺮﺩ' ﺗﺎ ﺟﻤﺎﻝ ﺟﺪﻳ&= #65194;ﻯ ﻭﻫﻨﺮ ﺷﻬﻮﺩﻯ &= #65165;ﺩﺍﻣﻪﻳﺎﺑﺪ. ﻭ ﺍﻳﻦ ﮐﺎﺭ ﺗﮑ= ﺎﻣﻞ'ﻭ ﻫﻨﺮ ﺑﺮﺗﺮﺍﻟ&#= 65260;ﻰ ﺗﺎ ﺃﺑﺪ ﺍﺩﺍﻣ&= #65258; ﺩﺍﺭﺩ. ﺯﻳﺮﺍ ﺯ= ﻳﺒﺎﺋﻰ ﻭﮐﻤﺎﻝ ﺭﺍ ﺩﺭ = ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ &= #65251;ﻮﺟﻮﺩ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ.&= #65261; ﻧﻪﻳﻚ ﻗﻄﻌﻪ ﻫ&= #65256;ﺮﻯ ﻫﻨﺮﻣﻨﺪ ﺍﺭﺍ&#= 65163;ﻪﻣﻴﺸﻮﺩ.ﮐﻪ ﮔﻮﺋﻰ ﺑﺮﺍﻯ ﻫ&= #65252;ﻴﺸﻪ ﺷﺎﺑﺖ ﺑﻨﻈﺮ ﻣ&= #65268;ﺮﺳﺪ. ﺩﺭ ﺣﺎﻟی که ﺭ= 5261;ﺡ ﻫﻨﺮﻣﻨﺪ' ﺑﺎﺯ = ﺗﻐﻴﻴﺮﺍﺕ ﻣثبت ﺗﮑﺎﻣﻠʌ= 64;'ﻭ ﺷﺎﻳﺪ ﻫﻢ ﻣﻨﻔ&= #65264; ﻗﻬﻘﺮﺍﺋﻰ ﻳﺎ&#= 65235;ﺘﻪ ﺑﺎﺷﺪ.ﮐﻪ ﺩﺭ ﻗ= ﻄﻌﻪ ﻫﻨﺮﻯ'ﺃثرﻯ ﺍ= 5199; ﻣﺮﺍﺣﻞ ﺑﻌﺪﻯ &= #65193;ﻳﺪﻩ ﻧﻤﻴﺸﻮﺩ.ﮔﺮﭼ&#= 65258; ﻣﺮﺍﺣل ﻘﺒﻠﻰ &#= 65259;ﻨﺮﻣﻨﺪ ﺑﺪﺍﺋی ﺪﻳﺪﻩ &#= 65251;ﻴﺸﻮﺩ. ﺭﻭﺍﻧﮑﺎﻭ ﻭ ﺑ&= #65166; ﺑﺮﺭﺳﻰ ﻧﻘّﺎ= 5207;ﻰ ﻳﻚ ﺑﻴﻤﺎﺭ'ﮔﺬ&= #65207;ﺘﻪ ﺍﻭﺭﺍ ﻣﻴﺨﻮﺍ&#= 65203;ﺘﻪ ﻭﻟﻰ ﺍﺯ ﺍﺣﺘﻤ&= #65166;ﻟﺎﺕﺁﻳﻨﺪﻩ ﺃثرﻯ ﻧﻤﻰ ﺑﻴ= 5256;ﺪ ﮐﻪ ﺑﺎﻟﻌﮑس ﺍ&#= 65187;ﺘﻤﺎﻟﺎﺕ ﺑﺪﺗﺮ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ </spa= n>ﺭﺍ ﺩﺭ ﻗﻄﻌA= 258; ﻫﻨﺮﻯ ﺑﻴﻤﺎﺭ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺩﺭﻳﺎﻓﺖ. ﭘس ﻫ&= #65256;ﺮ ﻣﻴﺘﻮﺍﻧﺪ ﻳﻚ &= #65235;ﻠﺴﻔﻪﺍﻯ ﺭﺍ ﺑﻴﺎﻥ ﻧﻤﺎ&= #65267;ﺪ ﻭ ﻧﻪ ﺑﺎﻟﻌﮑس &= #64400;ﻪ ﻓﻠﺴﻔﻪﺍﻯ ﻫﻨ&#= 65198;ﻯ ﺭﺍ ﻧﺸﺎﻥ ﺑﺪﻫ&= #65194;. ﻭ ﻟﺬﺍ ﻋﻘﻴﺪﻩ = ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﺘﻔﮑّﺮﻳ= 5254; ﺍﺳﺖ'ﮐﻪ ﺟﻬﺎﻥ = ﻭﺟﻮﺩﻯ ﻟﺎﻫﻮﺗﻰ ﻭ ﺍﻟ&= #65260;ﻰ'ﺍﺯ ﺟﻨﺒﻪ ﺟﻤﺎﻟﻰ &= #65261; ﻫﻨﺮ ﻭ ﻣﻘﺎﻡ ﻋ= ﻠﻤﻰ ﻫﻨﺮ ﺑﺮ ﻋﻠﻢ ﻭ= ﻓﻠﺴﻔﻪ ﻭ ﻏﻴﺮﻩ ﺑﺮﺗﺮ&= #65263; ﺩﺍﺭﺩ . <s= pan lang=3DAR-SA><o:p></o:p> ﺩﺭ ﺑﻴﻦ= ; ﻗﻮﺍﻯ ﺧﻠّﺎﻕ ﺍﻧﺴﺎ= 5253; ﺗﻨﻬﺎ ﻫﻨﺮ ﺍﺳ&= #65174;' ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ &= #65227;ﺎﻟﻤﻰ ﮐﺎﻣﻞ ﺑﺨﻮﺩ ﺑ&= #65204;ﺎﺯﺩ. ﺍﻳﻦ ﺗﺼﻤﻴﻢ ﻧ&= #65166;ﺩﺭﺳﺖ ﺍﺳﺖ'ﮐﻪ ﺗﻤﺎﻡ = ﻗﻮﺍﻯ ﺧﻠّﺎﻗﻪ ﺍﻧﺴ= 5166;ﻥ ﻣﺎﺩﻯ ﻫﺴﺘﻨﺪ. = ﺯﻳﺮﺍ ﻧﻴﺮﻭﻫﺎﻯ ﻏﻴ&#= 65198; ﻣﺎﺩﻯ ﺩﺭ ﺍﻧﺴ&= #65166;ﻥ'ﻭ ﻣﺮﺑﻮﻁ ﺑﺮﻭﺡ &= #65169;ﺮﺗﺮ ﻭﺟﻮﺩﺩﺍﺭﻧﺪ.&#= 65251;ﺎﻧﻨﺪ ﺁﻧﭽﻪ ﺩﺭ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰ ﻭﻣﺴﺘﻌ&#= 65194;ﺍﻥ ﺗﮑﺎﻣﻞ ﺩﻳﺪﻩ &= #65251;ﻴﺸﻮﺩ.ﮐﻪ </spa= n>ﺁثاﺭﺷﺎﻥ ﻣ= ;ﺎﺩﻯ ﻧﻴﺴﺖ'ﮐﻪ ﺑﺼﻮ&= #65197;ﺕ ﻫﻨﺮ ﻣﺎﺩﻯ ﺟﻠ&= #65262;ﻩ ﮐﻨﺪ ﺯﻳﺮﺍ ﻣﺎ&= #65193;ﻩ ﺟﺴﻢ' ﺗﺎﺑﻊ ﻧﻴ= ﺮﻭﻯ ﺭﻭﺡ ﺍﺳﺖ.ﻭ ﺍﻧ= ﺮﮊﻯ ﺭﻭﺣﻰ ﺃﺻﻞ ﻣﺎ&= #65193;ﻩ ﺍﺳﺖ.ﭼﻪ ﺭﺳﺪ ﺑ= ﻨﻴﺮﻭﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍﺣﻮﺍ&= #65245; ﻭ ﻋﺎﻃﻔﻰ ﺩﻳﮕ&= #65198; ﺩﺭ ﺍﻧﺴﺎﻥ'ﮐﻪ = ﻧﻈﺎﻡ ﭘﺎﺋﻴﻦ ﺗﺮ ﺍﺯ = ﻧﻘﺶ ﺭﻭﺡ ﺍﻟﻬﻰ'ﺑﺎ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'ﻭ ﻳﺎ ﻣﻘ= ﺎﻡ ﺭﻭﺣﻰ ﺑﺎﻟﻘﻮ&#= 1617;ﻩ ﻭ ﺗﮑﺎﻣﻞ ﺩﺍﺭ&= #65193; . ﻫﻨﺮ ﺟﺎﺩﻭﮔﺮ= ﻯ ﺍﺳﺖ'ﮐﻪ ﺑﻌﺪﻣ&= #65268;ّﺖ ﺿﺮﺑﻪ ﻣﻬﻠﻚ ﻧ&= #65252;ﻴﺰﻧﺪ.ﻭ ﻣﺎﻧﻊ ﻋﺪﻡ ﺷﺪ&= #65253; ﭼﻴﺰﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﺯﻳﺮﺍ ﻫﻨﺮ'ﻧﻴ&= #65252;ﻪ ﻣﺮﺩﻩ ﺭﺍ ﺑﺎﺯ = ﺯﻧﺪﻩ ﻣﻴﮑﻨﺪ ﺍﻟﺒﺘ&#= 65258; ﺍﻳﻦ ﻫﻨﺮﺍﻟﻬ&#= 65264; ﺍﺳﺖ. ﮐﻪ ﺍﻧﺴﺎ= ﻥ ﻧﻴﻤﻪ ﻣﺮﺩﻩ ﺳ&= #65166;ﻟﻚ'ﻳﺎﺩﺭ ﺣﺎﻝ ﺯﻭﺍﻝ ﻭ ﻗ= ﻬﻘﺮﺍ ﻭ ﻋﺪم ﺮﻓﺘﻦ ﺭ&= #65165; ﺯﻧﺪﻩ ﻣﻴﮑﻨﺪ' = ﮐﻪ ﺑﻤﺮﺍﺗﺐ ﻧﻮﻋ&#= 65264; ﻭ ﺍﻟﻬﻰ ﺑﺎﻟﺎ&= #65175;ﺮﻯ' ﻭ ﺑﺎ ﮐﺮﺍﻣﺎﺕ = ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ </spa= n>ﺑﻴﺸﺘﺮﻯ ﻣʌ= 68;ﺮﺳﺎﻧﺪ. ﻫﻨﺮ ﻣﺨﻠﻮﻗﺎ&#= 65173; ﻏﻴﺮ ﻣﺎﺩﻯ ﺭﺍ = ﻧﻴﺰ ﺯﻧﺪﻩ ﻣﻴﮑﻨﺪ.&= #64380;ﻮﻥ ﺳﻤﻔﻮﻧﻴﻬﺎ ﻭ &= #65165;ﺷﻌﺎﺭ ﻭ ﻧﻈﺮﻳّﺎﺗﻰ'&#= 64400;ﻪ ﺁﻧﻬﺎ ﺭﺍ ﭼﻮﻥ = ﻣﻮﺟﻮﺩﺍﺕ ﻣﺎﺩﻯ ﺯﻧﺪﻩ ﺭ&= #65261;ﻯ ﮐﺎﻏﺬ ﻣﻴﺂﻭﺭ&#= 65193;.ﻭﭼﻮﻥ ﺍﮔﺮ ﺁثاﺭﺑﺎA= 203;ﺘﺎﻧﻰ ﻣﺎﻧﻨﺪ ﺍﻫﺮﺍ&#= 65249; ﻣﺼﺮ ﻫﻨﻮﺯ ﺯﻧ&= #65194;ﻩ ﻣﺎﻧﺪﻩﺍﻧﺪ. ﻫ&= #65256;ﺮ ﻫﻤﺎﻥ ﺭﻭﺵ ﺑﺸ&= #65198;ﻯ ﺩﺭ ﺧﻠﻖ ﻋﺎﻟﻤ&= #65264; ﺍﺳﺖ'ﮔﺮﭼﻪ ﺍﺯ = ﻟﺤﺎﻅ ﻭﺍﻗﻊ ﻣﺎﺩﻯ ﺑ&= #65166;ﺯ ﻏﺮﻳﺒﻪ ﻣﻴﺒﺎ&#= 65207;ﺪ ﮔﻮﺋﻰ ﻫﻨﺮ ﺟﻬ&= #65166;ﻥ ﺑﺮﺯﺧﻰ ﻓﻴﻤﺎ &= #65169;ﻴﻦ ﺟﻬﺎﻥ ﻣﺎﺩﻯ ﻣ&= #65184;ﺴّﻢ ' ﻭ ﺟﻬﺎﻥ ﺫﻫﻨﻰ= ; ﻣﻌﻨﻮﻯ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺑﺎ = ﻫﻨﺮ'ﺟﻬﺎﻥ ﻣﺸﺘﺮﻙ ﻣﻌﻨﻰ &= #65261;ﻣﺎﺩﻯ ﺑﺎﻫﻢ ﻫﺴﺘﻨﺪ.&= #65175;ﺎ ﺍﻳﻨﺠﺎ ﻫﻨﺮ ﻣ&= #65166;ﺩﻯ ﺳﺎﺧﺘﻪ ﻭﭘﺮﺩ&#= 65165;ﺧﺘﻪ ﺑﺸﺮ'ﻭﺟﻮﺩﻯ ﺑ&= #65198;ﺗﺮﺍﺯ ﻋﺪﻣﻴّﺖ ﻣﻴﺒ= 5166;ﺷﺪ. ﻳﻌﻨﻰ ﻭﺟﻮﺩﻯ&#= 65194;ﻳﮕﺮ'ﻣﻮﺟﻮﺩ ﻫﻤﺎﻥ ﺑﻮﺟﻮﺩ &= #65153;ﻣﺪﻩﻗﺒﻠﻰ ﻭﻣﻮﺟﻮﺩ ﺩﻳﮕ&#= 65198;ﺷﺪﻩ ﺍﺳﺖ.ﻭ ﺍﻳ᥽= 4; ﺧﻠّﺎﻗﻴّﺖﺍ&#= 65255;ﺴﺎﻥ ﻧﻴﺰ ﻧﻴﺴﺖ.ﺯﻳ&= #65198;ﺍ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺍ&= #65199; ﻫﻨﺮ ﻣﺮﺍﺗﺐ ﭘ&= #65166;ﺋﻴﻥﺘﺮ ﺍﻟﻬﻰ می ﺒﺎﺷ= 5194;. ﻭ ﻧﻈﺮﻯ ﺑﺒﺎﻟ&= #65166; ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264;' ﺧﻠّﺎﻗﻴّﺖ ﺍA= 199; ﺍﻧﺴﺎﻥ ﺩﻳﺪﻩ &= #65251;ﻴﺸﻮﺩ. ﻣﺎﻧﻨﺪ ﻫﻨﺮ ﺗ&= #65198;ﺳﻴﻢ ﻳﻚ ﮐﺎﻣﭙﻴﻮﺗ&#= 65198; ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﻫ= ﻨﺮ ﻃﺮﺍﺡ ﻭ ﺑﺮﻧﺎ&= #65251;ﻪ ﺭﻳﺰ ﺍﻳﻦ ﺗﺮﺳ&= #65268;ﻢ ﮐﺎﻣﭙﻴﻮﺗﺮﻯ &#= 65239;ﺎﺑﻞ ﺳﺘﺎﻳﺶ ﺍﺳﺖ ﻳ&= #65166; ﺧﻮﺩ ﻧﻘّﺎﺷﻰ &#= 64400;ﻪ ﮐﺎﻣﭙﻴﻮﺗﺮ ﺑ&#= 65268;ﺮﻭﻥ ﻣﻴﺪﻫﺪ.<o:p></o:p> ﺿﻤﻨﺎ= ; ﻧﺒﺎﻳﺪ ﺩﺭ ﺑﺎﺭﻩ ﮐﺎﺭ = ﻫﻨﺮ ﻣﺎﺩﻯ ﻧﻴﺰ ﻓﺮ&= #65165;ﻣﻮﺵ ﮐﺮﺩ'ﮐﻪ ﮐﺎﺭ ﻫ= ﻨﺮﻯ ﻭ ﻫﺮﺗﺠﺮﺑﻪ ﺍ&= #65203;ﺘﺘﻴﮑﻰ ﺟﻤﺎﻟﻰ'ﺗﻨﻬﺎ &= #65267;ﻚ ﻋﻤﻞ ﺧﻠﻖ ﻭ ﺁﻓ= ﺮﻳﻨﺶ ﻭ ﺍﺑﺪﺍﻉ ﻧﻴﺴ&= #65174;. ﮐﻪ ﺍﺯ ﻋﺪﻡ ﺑﻮ= ﺟﻮﺩ ﺁﻣﺪﻩ ﺑﺎﺷﺪ.ﺑ&= #65248;ﮑﻪﺟﻨﺒﻪﻫﺎA= 163;ی اﺯﺫﻭﻕ ﻭﺍﺣﺴ= 5166;س ﻭﻣﺸﺎﺭﮐﺘﻬﺎ= 5263; ﻫﻨﺮﻯ ﻧﻴﺰ ﺩﺭ = ﻣﻴﺎﻥ اﺳﺖ. ﮐﻪ ﮐﺎﺭ ﻫ= ﻨﺮ ﺭﺍ ﺍﺯ ﻫﺮ ﺗﻐﻴ= ﻴﺮ ﻣﺎﺩﻯ ﻭ ᥹= 9;ﺒﻴﻌﻰ ﺟﻬﺎﻧﻰ ﺑﺮﺗﺮ &= #65251;ﻴﮑﻨﺪ.ﻭﺧﻮﺩ ﻫﻤﻴﻦ ﺍﻣﺘﻴﺎ&#= 65199; ﺭﺍﺑﻄﻪ ﻫﻨﺮ ﺍ&= #65255;ﺴﺎﻧﻰ ﺭﺍ ﺑﺎ ﻣﺮﺍﺗﺐ = ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﺍﺯ ﺍﻧﺴ&= #65166;ﻥ ﻣﻴﮑﺸﺎﻧﺪ.ﮐﻪ &= #65251;ﺪﺑّﺮ ﻫﺮ ﻟﺤﻈﻪ ﻭ ﻫﺮ= ﺟﺰٴ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ &= #65261; ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﻣ&= #65268;ﺒﺎﺷﺪ. ﭼﻪ ﺭﺳﺪ ﺑﻴﻚ ﻫ= ﻨﺮﻣﻨﺪ ﺩﺭ ﺣﺎﻝ ﺍﺑﺪﺍ&= #65225; ﺃﻣﺮ ﺟﺪﻳﺪ.ﺁﻧ&= #64381;ﻪ ﮐﻪ ﺩﺭ ﺍﻧﺴﺎﻥ = ﻫﻨﺮﻣﻨﺪ ﺃثر ﻣﻴﮕﺬﺍﺭA= 193;' ﻭ ﻫﺸﺪﺍﺭ ﻭﻣﺘ&= #65262;ﺟّﻪ ﻣﻴﮑﻨﺪ ﮐﻪﻋﮑ&#= 1587; ﺍﻟﻌﻤﻠﻰ ﻭﺑﺎ&#= 65199;ﺗﺎﺑﻰ ﺍﺯ ﺟﺴﻢ ﻭﺫﻫﻦ = ﺧﻮﺩ ﺁﮔﺎﻩ'ﻭ ﻧﻔس ﻭ = ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﭼﻮﻥ = ﺍﻳﻦ ﻣؤثّرﺍﺕ ﺩﺭ ʌ= 51;ﺮﺍﮐﺰ ﻣﻐﺰﻯ ﺍﻧﺴﺎﻥ &= #65155;ثر ﻣﻴﮕﺬﺍﺭﺩ ﮐﻪ &= #65215;ﻤﻦ ﺍﻳﻨﮑﻪ ﺟﺰﺋﻰ &= #65165;ﺯ ﻣﺎﺩﻩ ﺟﺴﻢ ﻣﺎ = ﻧﻴﺴﺘﻨﺪ' ﻭﻟﻰ ﻃﺒﻴﻌﺖ ﻭ = ﻃﺒﺎﻳﻊ ﺧﺎﺹ ﻭ ﺣﺎﻟﺎﺕ = ﻧﻔﺴﺎﻧﻰ ﺍﻧﺴﺎﻥ ﺭﺍ ﻧﺸ&= #65166;ﻥ ﻣﻴﺪﻫﺪ. ﻭﻫﻢ ﺳ= ﻮ ﺑﺎ ﺳﻤﺖ ﮔﻴﺮﻯ = ﻭ ﺭﻭﺵ ﻋﻘﻠﻴﺎﻧ&#= 65204;ﺎﻥ ﻣﻄﺎﺑﻘﻪ ﺩﺍﺭ&#= 65193;. ﭼﻮﻥ ﺫﺍﺕ ﺍﻧﺴ&= #65166;ﻥ ﻭ ﺷﺄﻥ ﻣﻘﺎﻡ ﮊ= ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻭ' ﻫﺮﭼ= ﻪ ﺑﺎﻳﺪ ﺁﻥ ﭼﻴﺰ = ﺭﺍ'ﻋﺎﻣﻞ ﺍﻧﮕﻴﺰﻩ ﺧﻮﺩ&#= 65205; ﻣﻴﮑﻨﺪ'ﭘس ﻋﮑ&#= 1587; ﺍﻟﻌﻤﻞ ﺍﺭﺍﺋ&#= 65258; ﻣﻴﺪﻫﺪ.ﻭﻧﻪ ﻳ&= #65242; ﭼﻴﺰ ﺟﺪﻳﺪ ﺗﮑ&= #65166;ﻣﻠﻰ.ﺑﻠﮑﻪ ﺁﻧﭽﻪ ﻧﺸﺎﻥ ﻣ&= #65268;ﺪﻫﺪ'ﻫﻤﺎﻥ ﺍﺳﺖ ﮐﻪ ﻟﺬﺕ ﺷ= ﺄﻥ ﻭﻣﻘﺎﻡ ﺍﻧﺴﺎ&#= 65253;'ﺩﺭﻫﺮ ﮐﺎﺭﺵ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ. ﺑﺎﻳﺪ ﭼﻨﻴﻦ ﻋ&= #64401;س اﻟﻌﻤﻠﻰ ﺭﺍ ﻧ&#= 65208;ﺎﻥ ﺑﺪﻫﺪ. ﭘس ﺃﻣﺮ = ﻭ ﺍﺑﺪﺍﻉ ﺟﺪﻳﺪ&#= 65263; ﻧﻴﺴﺖ. ﮐﻪ ﺃثر &= #65191;ﻠّﺎﻗﻴّﺖ ﺑﺪﺍﻧﻴﻢ ﺍﻣﺎ &= #65203;ﺎﻟﻚ ﺍﻟﻬﻰ ﺩﺭ ﮐﺎﺭ = ﺗﺰﮐﻴﻪ ﻧﻔس ﻋﮑس ﮐﺎﺭ &#= 65165;ﻧﺴﺎﻧﻬﺎﻯ ﺩﺭ ﺟﺴﻢ ﻣﻴﮑﻨ&= #65256;ﺪ.ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺗﺠﺮﺑ&#= 65258;ﻭﺁﮔﺎﻫﻰ ﻧﻤﻰ ﺧﻮﺍﻫﺪ ﺗ&= #65166;ﻫﻨﺮﻯ ﺭﺍ ﺍﺭﺍﺋﻪ ﺑﺪ&= #65259;ﺪ.ﮐﻪ ﺁﻧﺮﺍ ﻟﺬﺕ ﺍﺷ&= #65170;ﺎﻉ ﻣﻴﺪﺍﻧﺪ.ﺑﻠﮑ&#= 65258; ﺁﻧﺮﺍ ﭘس ﺍﺯ ﺗ&= #65156;ﻳﻴﺪ ﻭ ﺗﻔﺴﻴﺮ ﭘﻴﺮ = ﺍﻟﻬﻰ'ﺗﻮﻟﻴﺪ ﻫﻨﺮﻯ ﺧﻮﺩﺭﺍ &= #65175;ﻌﺎﻟﻰ ﻭ ﺗﮑﺎﻣﻞ ﻣﻴﺪ&= #65165;ﻧﺪ.ﻭ ﻧﻪ ﺍﺷﺒﺎﻉ ﻧﻔ&= #65204;ﺎﻧﻰ ﺩﺭ ﻟﺬﺕ. ﻭﻟﺬﺍ= ﻫﺮ ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ'&= #65203;ﺎﻟﻚ ﺧﻮﺩ ﺩﺭ ﻧﻮﺁﻭ&= #65197;ﻯ ﻭﮐﺴﺐ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩﻯ'ﻭ ﺗﻮﻓﻴﻘﺎﺕﺍﻟ= 5260;ﻰ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎﺯ = ﻭﺳﻴﻠﻪ ﺗﻌﺎﻟﻰ ﺑﻴﺸﺘ&#= 65198; ﻣﻴﻨﻤﺎﻳﺪ.ﻧﻪ &= #65165;ﻳﻨﮑﻪ ﺁﻧﺮﺍ ﺑﺼﻮﺭﺕ &= #65267;ﻚ ﺃثر ﻫﻨﺮﻯ ﺑﺮ= 5165;ﻯ ﻫﻤﻴﺸﻪ ثاﺑﺖ = 5165;ﺭﺍﺋﻪ ﻣﻴﺪﻫﺪ.ﻭﺣﺘﻰ &= #65251;ﺤﺼﻮﻟﺎﺕ ﻋﻘﻞ ﻭ ﺍﻟﻬﺎﻣ&= #65166;ﺕ ﻟﺪﻧّﻰ ﻭﺍﺣﻮ= 5165;ﻝ ﺧﻮﺩﺭﺍ' ﮐﻪ ﺧﻮ= ﺩ ﺑﺮﺗﺮﻳﻦ ﻫﻨﺮ&#= 65263; ﺑﺮ ﻣﺮﺍﺗﺐ ﺍﺣ&= #65262;ﺍﻝ ﻗﺒﻠﻰ ﺩﺍﺭﻧﺪ'&= #65169;ﺎﺯ ﻭﺳﻴﻠﻪﺍﻯ ﻣﻴ&#= 65256;ﻤﺎﻳﺪ ﮐﻪ ﺍﺯ ﻃﺮﻳﻖ ﮐ= ﺎﺭﺑﺮﺩ ﻫﺮ ﺑﺎﺭ ﺑﻬﺘﺮ = ﺍﺯ ﺁﻧﻬﺎ'ﺧﻮﺩﺭﺍ &= #65169;ﺎﺻﻮﻝ ﺑﺮﺗﺮ ﻭ ﺷﻬﻮﺩ&= #65263; ﺑﺎﻟﺎﺗﺮ ﻭﺍﻟ&#= 65260;ﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻭﺳﻴﻌ= 5176;ﺮ ﻭ ﻋﻘﻠﻰ ﺑﺮﺳﺎ&= #65255;ﺪ.ﻭ ﺧﻠﺎﺻﻪ ﺳﺎﻟﻚ &= #65259;ﺮ ﭼﻴﺰﻯ ﻭﻫﺮﺣﺎ&#= 65247;ﻰ ﻭﻫﺮ ﻣﻘﺎﻡ ﻭ ﻫ= ﺮ ﺷﻬﻮﺩﺍﺯ ﺗﺠﻠ&#= 1617;ﻰ ﺍﻟﻬﻰ'ﻭ ﺑﺴﻴﺎ&= #65197; ﻣﻘﺪس ﺩﺭ ﻧﻈﺮ &= #65203;ﺎﻟﻚ ﺭﺍ'ﻭﺳﻴﻠﻪﺍﻯ &= #65251;ﻴﺪﺍﻧﺪ ﮐﻪ ﺑﺒﺎﻟﺎﺗﺮ &= #65169;ﺮﺳﺪ. ﻭ ﻟﺬﺍ ﻫﻤﻴﺸﻪ = ﺍﺫﮐﺎﺭ ﺗﻮﺣﻴﺪﻯ ﺩﻓﻊ &= #65175;ﺮﻛﺎﺣﺘﻤﺎﻟA= 264; ﻣﻄﺮﺡ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ ﭼﻮﻥ ﺳﺎﻟﻚ ﺭﺍ&= #65257; ﺧﺪﺍ ﻭ ﺗﮑﺎﻣﻞ'= ﻫﺮ ﻧﻮﻉ ﻟﺬﺗﻰ ﺩﺭ = ﻫﻤﻪ ﻣﻘﺎﻡ ﻭ ﺣﺎﻝ ﺟ= ﺪﻳﺪﻯ ﮐﻪﺑﺎﺷﺪ' ﻫﺪﻑ = ﺧﻮﺩ ﻧﻤﻴﺪﺍﻧﺪ.ﻭﻟ&#= 65264; ﻭﺳﻴﻠﻪ ﻳﺎ ﻋﻠ&= #65166;ﻣﺘﻰ ﺍﺯ ﻳﻚ ﺗﻮﻓﻴﻖ = ﻣﺮﺣﻠﻪﺍﻯ اﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&#= 65194;ﺍﻧﺪ. ﺗﻤﺎﺷﺎﻯ ﻏﺮﻭ&#= 65167; ﺧﻮﺭﺷﻴﺪ ﻟﺪﻧ&#= 1617;ﻰ ﺩﺭ ﺗﻤﺎﺷﺎﭼﻰ'&= #64400;ﻪ ﭼﻘﺪﺭ ﻧﻴﺮﻭﻫ&#= 65166;ﻯ ﻧﺎﺍﻣﻴﺪﻯ ﻭ ﺿ&= #65228;ﻒ ﻭﺟﻬﻞ ﺩﺭﻭﻥ ﺷ&= #65192;ﺺ ﺭﺍ ﺗﺤﺮﻳﻚ ﻣﻴ&= #64401;ﻨﺪ.ﮐﻪ ﺗﻤﺎﻡ ﻟﺬﺕ ﻭﻫ&= #65250; ﺣﺎﻝ ﺧﻮﺩ ﺑﺎ ﻏ= ﺮﻭﺏ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ.&= #64344;س ﻋﮑس ﺍﻟﻌﻤﻠﻬ= 5166;ﻯ ﻃﺒﻴﻌﻰ ﺭﻭﺍﻧ&#= 65260;ﺎ ﺩﺭ ﻫﻤﻪ ﺍﻧﺴﺎ&= #65255;ﻬﺎ' ﻫﺮﭼﻪ ﻟﺬﺕ ﺑﻴ&= #65208;ﺘﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ'&= #65193;ﻟﻴﻞ ﻫﻢ ﻭﺟﻮﺩ ﻋﻮﺍ&= #65251;ﻞ ﻣؤثّرﻯ اﺳﺖ ᤨ= 0;ﻪ ﻗﻬﻘﺮﺍﺋﻰ ﻣﻴ&#= 65170;ﺎﺷﻨﺪ.ﻭﻟﻰ ﺳﺎﻟﻚ ﮐﻪ ﻣﻴﺨ&= #65262;ﺍﻫﺪ ﻫﻢ ﺭﻧﮓ ﻭﻫﻢ ﺣ= ﺎﻝ'ﺑﺎ ﭘﻴﺮ ﻭﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﺧﻮﺩ ﺩﺭ ﺑﻴﺎﻳ&= #65194;'ﻟﺬﺗﻰ ﻧﺒﻴﻨﺪ' ﺑﻠﮑﻪ = ﺭﻧﺞ ﻭ ﺳﺨﺘﻰ ﮐﻮﻩ ﻧ= ﻮﺭﺩﻯ ﺭﺍ ﺩﺭﺧﻮﺩ می &#= 65170;ﻴﻨﺪ.ﻭﻟﺎﺯﻡ ﻣﻴﮑﻨﺪ ﮐﻪ ﭼﻮ&= #65253; ﺩﺭﻳﺎﺋﻰ ﺭﻭﺍ&#= 65253; ﻭ ﺗﺰﮐﻴﻪ ﻧﻔس &= #65169;ﺪﺭﺟﻪﺍﻯ ﺭﺳﻴﺪ'ﮐﻪ ﻫﻢ ﺣ= ﺎﻝ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺷﻮﺩ. ﺁﻧﮕﺎﻩ ﻟ= ﺬﺕ ﺑﻠﻮﻍ ﻭﮐﻤﺎﻝ &= #65193;ﺍﺭﺩﭼﻮﻥ ﻟﺬﺗﻬﺎﻯ ﻗﻬﻘ&#= 65198;ﺍﺋﻰ' ﮔﺮﭼﻪ ﺑﺎ= ;ﺯ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﺸﻬﻮ&#= 65193; ﺑﺮﺗﺮﻯ'ﺑﺎﺯ ﺳ&= #65192;ﺘﻰ ﻫﺎﻯ ﮐﻮﻩ ﻧﻮﺭ&= #65193;ﻯ ﺳﺎﻟﻚ ﺷﺮﻭع ﻮ &= #65207;ﺪﻳﺪ ﺗﺮ ﻣﻴﺒﺎﺷﺪ.ﺁ&= #65255;ﮕﺎﻩ ﮐﻪ ﻣﺘﻮﺟّﻪ ﻣ&#= 65268;ﮕﺮﺩﺩ'ﺩﻗﻴﻘA= 166; ﺑﻤﻘﺎﻡ ﭘﻴﺮ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ ﺭﺳﻴﺪﻩ ﮔ&= #65198;ﭼﻪ ﻧﺰﺩﻳﻚ ﺷﺪﻩ ﺍ&= #65203;ﺖ.ﻭﻫﻨﻮﺯ ﺭﺍﻩ ﺩﺭﺍﺯﺗﺮ&#= 65263; ﺩﺭ ﭘﻴﺶ ﺩﺍﺭﺩ'= ﮐﻪﺑﺎﻳﻦ ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﭘ&= #65268;ﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺳ&= #65268;ﺪ ﺯﻳﺮﺍ ﭘﻴﺮ ﻫﻔ&= #65174; ﺷﻬﻮﺩ ﺍﻟﻬﻰ ﺭ&= #65165; ﺩﺍﺭﺩ ﻭ ﺳﺎﻟﻚ = ﺗﻨﻬﺎ ﺑﺸﻬﻮﺩ ﺍﻭل ﺤ&#= 65204;ﻴﻨﻰ ﺧﻮﺩ ﺩﺭ ﻣﻘﺎﻡ = ﭘﻴﺮ ﺑﺮﺳﺪ.ﻭﺩﻳﮕﺮ &= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺑﺮﺗﺮ &= #65193;ﺭ ﭘﻴﺮ ﺭﺍ ﻧﺪﻳﺪ&= #65257; ﺍﺳﺖ.ﺯﻳﺮﺍ ﭘﻴ&= #65198; ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ'ﻫﻢ ﻣ&= #65240;ﺪﺳﺎﻥ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺑ&= #65198;ﺍﻯ ﺳﺎﻟﻚ ﺗﺠﺴﻢ ﻣ&= #65268;ﻨﻤﺎﻳﺪ.ﺣﺘﻰ ﺗﺠﺴّﻢ ﺭﻭح اA= 247;ﻬﻰ ﺩﺭ ﭘﻴﺮ'ﻭﺗﻨﻬ&= #65166; ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻭ = ﺣﺘﻰ ﭘﻴﺮ'ﻧﻤﺎﻳﻨﺪ&#= 64404;ﻰ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭ&= #65165; ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺩ&= #65165;ﺭﺩ . <o:p></o:p> ﺗﻔﺎﻭﺕ= </spa= n>ﻋﻠﻢ ﻭ ﻫﻨﺮ' &#= 65259;ﻤﺎﻥ ﻧﻘﺶ ﺣﻮﺍس ﺍﻧ&#= 65204;ﺎﻥﻴﺎ ﺩﺭ ﻳﻚ ﺗﺠﺮﺑﻪ = ﺟﻤﺎﻟﻰ ﻭ ﻫﻨﺮﻯ ﺍﺳﺖ.ﻋ= ﻠﻢ ﺑﺨﺼﻮﺹ ﺗّﻨﻴ= 5242;'ﮐﻪ ﺩﺭ ﻫﻨﺮ ﺑﮑﺎﺭ = ﻣﻴﺮﻭﺩ'ﻳﺎ ﻗﻄﻌﻪ ﻫﻨﺮﻯ ﺑ&= #65262;ﺟﻮﺩ ﺁﻳﺪ'ﺑﺴﺘﻪ ﺑﻘ&= #65194;ﺭﺕ ﺣﻮﺍس ﻭ ﺗﺸﺨﻴ&#= 65210; ﻭﻣﻬﺎﺭﺗﻬﺎﻯ &#= 65175;ﮑﻨﻴﮑﻰ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ.&= #65193;ﺭ ﻫﻨﺮ ﻣﺎﻧﻨﺪ ﺍ&= #65193;ﻳﺎﻥ' ﺍﻋﺘﻤﺎﺩ ﺑﺨﻴ&#= 65166;ﻝ ﻫﺴﺖ.ﻭﻟﺬﺍ ﻣﺤ&= #65198;ﮐﻬﺎﻯ ﺑﻴﺪﺍﺭ ﮐﻨﻨﺪ&#= 65257; ﺃﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65165;ﻧﺴﺎﻥ' ﻭﻣﺤﺮﮐﻬﺎﻯ ﺣ&#= 65204;ّﻰ ﻭ ﻋﺼﺒﻰ ﻣﺨﺘﻠ&= #65234; ﺩﺭﻫﻨﺮﻣﻨﺪ ﻣ&#= 65220;ﺮﺡ ﻣﻴﺸﻮﺩ.ﮐﻪ ﮔﻮ&= #65163;ﻰ ﭼﻨﺪﻳﻦ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺑﺎﻫﻢ ﺩﺭ ﻧﺎﻡ = ﻳﻚ ﻫﻨﺮﻣﻨﺪ ﻣﺸﻐ&#= 65262;ﻝ ﻫﻨﺮ ﻧﻤﺎﺋی هستند. ﻭ ﭘس ﺍʋ= 99; ﺍﺣﺴﺎس هاﻯ ﻣﺘﻔﺎﻭﺕ = 5193;ﺭ ﺑﺎﺯﺗﺎﺏ'ﻭﺑﻌ&#= 65256;ﻮﺍﻥ ﻋﮑس ﺍﻟﻌﻤﻞ'ﮐ&#= 65258; ﺗﺨﻴّﻞ ﻫﺮ ﺍﻧ&#= 65236;ﻌﺎﻝ ﻋﻤﻞ ﻣﻴﮑﻨﺪ' ﻭ= ﺗﺒﺪﻳﻞ ﻭﺗﺄﻭﻳﻞ ﺗﻔﺴ&#= 65268;ﺮ ﻣﻰ ﮔﺮﺩﺩ.ﮐﻪ ﺧ= ﻴﺎﻝ ﺭﺍ ﻣﺠﺴّﻢ ﻣﻴ&#= 65256;ﻤﺎﻳﺪ.ﺩﺭ ﻣﺴﺄﻟﻪ ﺩﻳﺪﻥ &= #65261; ﺷﻨﻴﺪﻥ'ﺃثر ﻫ= 5256;ﺮﻯ ﺗﻔﺎﻭﺕ ﻫﺴﺖ.ﮐ&= #65258; ﺩﺭ ﺩﻳﺪﻧﻰ ﻳﻚ = ﺻﺤﻨﻪ ﻫﻨﺮﻯ ﺍﺯ ﻃﺮﻳ&= #65238; ﭼﺸﻢ ﺑﺨﻴﺎﻝ ﻣ&= #65268;ﺮﺳﺪ.ﻳﺎ ﻫﻤﺎﻥ ﺗﺼﻮﺭ ﻭ = ﺗﻔﺴﻴﺮ ﺑﺮﺣﺴﺐ ﺳﻮﺍﺑ&#= 65238; ﺫﻫﻨﻰ'ﻭ ﺍﮐثر= 5227;ﻤﻠﻴّﺎﺕ ﺫﻫﻨﻰ ﺍﻧﺴﺎﻥ اﺳﺖ. ﺁﻧﮕﺎﻩ ﻋ&= #64401;س ﺍﻟﻌﻤﻞ ﺍﻧﺴﺎ&#= 65253; ﺑﻌﻨﻮﺍﻥ ﺑﺎﺯ&#= 65175;ﺎﺏ ﺩﻳﺪﻥ ﺻﺤﻨﻪ ﺩ&= #65203;ﺖ ﻣﻴﺪﻫﺪ.ﻭﻟﻰ ﺩ&= #65197; ﺷﻨﻴﺪﻥ ﻳﻚ ﻗﻄ&= #65228;ﻪ ﻫﻨﺮﻯ ﺑﻄﻮﺭﺧ&#= 65166;ﻡ ﻭﺍﺭﺩ ﺧﻴﺎﻝ ﻣ&= #65268;ﺸﻮﺩ.ﮔﻮﺋﻰ ﻧﻴﺎﺯ ﺑﺘﺨﻴّ= 5246; ﻭﺗﺮﮐﻴﺐ ﻭ ﻋﻤ&= #65248;ﻴّﺎﺕ ﺫﻫﻨﻰ ﻧﺪﺍﺭﺩ. = ﮔﺮﭼﻪ ﺣﺎﻓﻈﻪ ﺑﻤﻴﺎ&#= 65253; ﻣﻴﺂﻳﺪ.ﭘس ﺷﻨ&#= 65268;ﺪﻩ ﻫﺎ ﺗﻤﺎﻳﻞ ﺑﺮ&= #65165;ﻯ ﺷﻨﺎﺧﺖ ﭼﻮﻥ ﺩ&= #65267;ﺪﻥ ﻧﺪﺍﺭﺩ. ﻭ ﻇﺎﻫ= ﺮﺍ ﺑﺎﺯﺗﺎﺏ ﺍﻧﺴ&#= 65166;ﻥ ﺍﺯ ﺷﻨﻴﺪﻥ ﻫﺎ = ﺟﻨﺒﻪ ﻫﺎﻯ ﻋﻘﻠﻰ ﻧﺪ&= #65165;ﺭﺩ.ﻭﮐﺎﻣﻠﺎ ﺍﺣﺴﺎﺳﻰ ﻋﻤﻞ &= #65251;ﻴﮑﻨﺪ.ﺩﺭﺣﺎ= 5247;ﻴﮑﻪﺩﺭ ﺩﻳﺪﻧﻰ'ﻫﻢ ﮐﻤ&= #65176;ﺮ ﺣﺴّﺎس ﻭﻫﻢ ﺑ= 5268;ﺸﺘﺮ ﺩﻟﺎﺋﻞ ﻋﻘﻠﻰ &= #65251;ﻄﺮﺡ ﺍﺳﺖ. <sp= an lang=3DAR-SA>ﭘس( ﺩﻳﺪﻥ) ﮐ= 5258; ﻣﻘﺎﻡ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﺳﺎﻟﻚ ﺟﻠﻮﺗﺮ &= #65165;ﺳﺖ.ﻭ ﺳﺎﻟﻚ ﺩﺭ ﺗﻤﺮ&= #64400;ﺰ ﺩﺍﺋﻢ ﺩﺭﺣﻀﻮ&#= 65197; ﺫﻫﻨﻰ ﺻﻮﺭﺕ ﺍ&= #65247;ﻬﻰ ﭘﻴﺮ ﮐﺎﻣﻞ ﺧﻮ&= #65193; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ' ﻭ(ﺷﻨﻴﺪﻥ) ﮐﻠﺎ= ﻡ ﻭﺩﺳﺘﻮﺭﺍﺕ ﭘ&#= 65268;ﺮ ﺑﺎ ﻫﻢ(ﺍﺣﺴﺎس &= #65261;ﻋﻘﻞ)ﺧﻮﺩﺭﺍ ﭘﻴﺶ ﻣﻴﺒﺮﺩ.ﻭ&= #65259;ﺮﻗﺪﺭ ﮐﻪ ﺳﺎﻟﻚ ﭘﻴﺸ&= #65198;ﻓﺖ ﺗﮑﺎﻣﻠﻰ ﺑﻤﺮ&#= 65165;ﺗﺐ ﺍﻟﻬﻰ ﺑﻨﻤﺎﻳ&#= 65194;' ﻫﻤﺎﻥ ﺍﺣﺴﺎس &#= 65165;ﻭ ﺑﺎ ﻋﻘﻠﺒﺎﺯ ﺑ&= #65166;ﻫﻢ ﻫﺴﺘﻨﺪ.ﺍﮔﺮ ﺍ&= #65267;ﻦ ﺍﺣﺴﺎس ﺭﺍ ﺍﺯ &= #65165;ﻳﻦ ﻋﺎﻃﻔﻪ ﺍﻟﻬﻰ &= #65169;ﮕﻴﺮﻳﻢ' ﮐﻪ ﻫﻴﭻ ﺷﺒﺎﻫ&= #65176;ﻰ ﺑﺎ ﺍﺣﺴﺎس ﻣﺎ&#= 65193;ﻯ ﻭ ﻟﺬﺕ ﻣﺎﺩﻯ ﺩ= ﺭﺳﺎﺑﻘﻪ ﺍﻭﻟﻴّﻪ ﺩﺭ ﺳ&#= 65166;ﻟﻚ ﻧﺪﺍﺭﺩ.ﻭﭼﻨﻴ&#= 65254; ﺟﻨﺒﻪ ﻫﺎﻯ ﻋﻘ&= #65248;ﻰ'ﺍﺣﻮﺍﻝ ﺟﺪﻳﺪ ﺷﻬﻮﺩﻯ &= #65169;ﺮﺗﺮ'ﭼﻮﻥ ﻫﻤﺎﻥ ﻣﻌﻘﻮﻟ&#= 65166;ﺕ ﻣﺎﺩﻯ ﻭﻣﻨﻄﻖ &= #65169;ﺸﺮﻯ ﺳﺎﺑﻖ ﻧﻤﻰ ﺑﺎ&= #65207;ﺪ.ﻳﮑﻰ ﺍﻳﻨﮑﻪﻣﻨﻄﻖ &#= 65165;ﻟﻬﻰ ﻭﻣﺘﺎﻓﻴﺰﻳﻚ &#= 65165;ﺳﺖ'ﮐﻪ ﺣﺘﻰ ﺧﻮﺩ ﺍﻧﺴ&= #65166;ﻥ </spa= n>ﮐﺎﻣﻞ ﻧﻴﺰ A= 255;ﻤﻰ ﺗﻮﺍﻧﺪ'ﺍﻳﻦ ﻣ&= #65256;ﻄﻖ ﺍﻟﻬﻰ ﺭﺍ ﺗﻨﺰ&= #65267;ﻞ ﺑﻤﻨﻄﻖ ﻣﺎﺩﻯ &= #64400;ﻨﺪ. ﻭ ﻟﺬﺍ ﺍﻭﻟﻴﺎ = ﻭ ﻋﺮﻓﺎ ﮐﻪ ﻣﻌﺮ&= #65235;ﺖ ﺧﻮﺩﺭﺍ ﻫﻤﻴﺸ&#= 65258; ﺳﻤﺒﻮﻟﻴﻚ ﻭ ﻋ&= #65166;ﻃﻔﻰ' ﻭﺣﺘﻰ ﺍﺣﺴﺎﺳ&#= 65264; ﺩﺭﻣﻴﺂﻭﺭﻧﺪ &#= 64400;ﻪ ﻣثلا ﺭﺍﺑﻄﻪ A= 203;ﺎﻟﻚ ﭘﻴﺎﻣﺒﺮ ﺍﻟﻬ&#= 65264; ﺭﺍ'ﺑﺼﻮﺭﺕ ﺭﺍ&= #65169;ﻄﻪ ﺩﻭ ﺟﻨس ﻣﺨﺎﻟ&#= 65234;'ﺩﺭﺍﻧﺴﺎﻥ ﻋﺎﺭﻑ ﺗﺸﺒﻴﻪ &= #65251;ﻴﮑﻨﻨﺪ.ﺗﺎ ﻋﻮﺍﻡ ﺗﻮﺍﻥ ﺸ&= #65256;ﻴﺪﻥ ﻭﺩﺭﻙ ﺑﮑﻨﻨﺪ.&= #64404;ﺮﭼﻪ ﺑﺠﺎﻯ ﻟﺬﺕ ﺍﻟ&= #65260;ﻰ'ﺑﺎﺯ ﻟﺬﺕ ﺟﺴﻤﻰ ﻣﻴ&= #65170;ﺮﻧﺪ.ﮔﻮﺋﻰ ﺳﺎﻟﻚ ﮔﺮﻳﺎﻥ &= #65169;ﺮﺍﻯ ﺩﻳﺪﺍﺭ ﭘﻴﺮ'ﺑ&= #65198;ﺍﻯ ﺩﺭﻳﺎﻓﺖ ﺩﺳﺘ&#= 65262;ﺭ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺭﺍ'ﻫﻤﺎﻥ ﺃﺷﻚ = ﺭﻳﺰﻯ ﻋﺎﺷﻖ ﺑﺮﺍﻯ ﺩ&= #65267;ﺪﺍﺭ ﻣﻌﺸﻮﻕ ﺯﻥ ﻣﻴ&= #64401;ﻨﺪ.ﺍﻳﻦ ﻣﺴﻠّﻢ ﺍﺳﺖ ﮐ&#= 65258; ﻋﻤﻞ ﺍﺩﺭﺍﻙ ﺫ&= #65259;ﻨﻰ ﺩﺭ ﺍﻧﺴﺎﻥ'ﺑﺪ&= #65261;ﻥ ﺗﺤﺮﻳﻚ ﺧﺎﻃﺮ&#= 65165;ﺕ ﻭ ﺻﻮﺭﺗﻬﺎﻯ ﺫ&= #65259;ﻨﻰ ﺍﻧﺒﺎﺭ ﺷﺪﻩ ﺩ&= #65197; ﺫﻫﻦ ﻫﺮ ﺍﻧﺴﺎ&= #65253; </spa= n>ﻧﻴﺴﺖ.ﻭﺍﻟ¡= 7;ﺎ ﺷﻨﺎﺧﺘﻦ ﺍﺯ ﺍ&= #65251;ﺮ ﺟﺪﻳﺪ ﻧﺪﺍﺭﺩ.&= #64344;س ﺍﺣﺴﺎﺳﻰ ﻫﻢ ﻧ&= #65204;ﺒﺖ ﺑﺪﺍﻥ ﻧﺪﺍﺭﺩ.&= #65247;ﺬﺍ ﻣﻠﺎﺣﻈﻪ ﻣﻴﺸ&#= 65262;ﺩ ﺍﻳﻦ ﺧﺎﻃﺮﺍﺕ &= #65193;ﺭﺣﺎﻓﻈﻪ ﺩﻭ ﺃثر ﻣﻌﮑﻮ= 587; ﻫﻢ ﺩﺭ ﺍﻧﺴﺎﻥ = ﺩﺍﺭﺩ.ﮐﻤﻚ ﺷﻨﺎﺧﺖ'ﻭﮔﺎﻫ&#= 65264; ﺑﺎﻋث ﻋﺪﻡ ﺷﻨ&#= 65166;ﺧﺖ. ﻭﻳﺎﺣﺘﻰ ﺧﻄﺎ &= #65193;ﺭﺷﻨﺎﺧﺖ ﺑﻨﻤﺎﻳﺪ.ﻭﻟﺬ&#= 65165; ﻣﻴﮕﻮﺋﻴﻢ ﺣﺎ&#= 65235;ﻈﻪ ﺧﻴﺎﻧﺖﮐﺎﺭ ﺍ&#= 65203;ﺖ'ﭼﻮﻥ ﺳﺎﺧﺘﻤﺎﻥ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ ﻭ ﻧﺎﺧﻮ&= #65193; ﺁﮔﺎﻩ ﺁﻟﻮﺩﮔ&#= 65264; ﻫﺎﺋﻰ ﺩﺍﺭﺩ.ﮐ&= #65258; ﻫﺮﭼﻪ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺑﻴﺸﺘﺮ ﺷﺪ' ﮐﻤ= ﺘﺮ ﺧﻴﺎﻧﺖ ﺍﺯ ﺣﺎ&= #65235;ﻈﻪ ﺍﻣﮑﺎﻥ ﺩﺍﺭﺩ.&= #65261; ﺑﻴﺸﺘﺮ ﺍﻣﮑﺎ&#= 65253; ﺗﻔﮑّﺮ ﺩﺭﺍﻧ= 5176;ﺨﺎﺏ ﺩﺭﺳﺖ ﻭ ﻏﻠﻂ ﻧ= ﻔس ﻭﺭﻭﺍﻥ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﺩ.ﻭ ﺧﻮﻳﺸ&= #65176;ﻦ ﺩﺍﺭﻯ ﻫﻤﻴﻦ ﺍ&= #65203;ﺖ.ﮐﻪ ﺑﺎ ﺍﻳﻨﮑﻪ ﻧﻔ&= #1587; ﺍﻣّﺎﺭﻩ ﭼﻴﺰ= 5263; ﺭﺍ ﻣﺤﺒﻮﺏ ﻭ ﻣ= ﻄﻠﻮﺏ ﺧﻮﺩ'ﺑﺮﺍﻯ ﺻﺎ&= #65187;ﺐ ﺧﻮﺩ ﺍﻋﻠﺎﻡ ﻣ&= #65268;ﮑﻨﺪ ﻭ ﻓﺸﺎﺭ ﻣﻴﺂﻭ&= #65197;ﺩ'ﺑﺎﺯ ﻋﻘﻞ ﻭ ﺍﺻﻮﻝ ﺟ= ﺪﻳﺪ ﺭﺍﻩ ﺍﻟﻬﻰ ﻭ ﺳ= ﻠﻮﻙ ﺳﺎﻟﻚ'ﮐﻪ ﭘﻴﺮ = ﺩﺭ ﺳﺎﻟﻚ ﺟﺪﻳﺪ ﺑ&= #65198;ﻗﺮﺍﺭ ﮐﺮﺩﻩ ﺍﺳﺖ'ﻣﺎ&= #65255;ﻊ ﺍﺯﺍﻧﺘﺨﺎﺏ ﺷ&#= 65260;ﻮﺍﻧﻰ ﮐﺎﺭ ﻧﻔس ﻣﻴﺸ&#= 65262;ﺩ.ﺗﺎ ﺳﺎﻟﻚ ﺑﺠﺎﻯ ﭘ&= #65268;ﺸﺮﻓﺖ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ'&= #65193;ﻭﭼﺎﺭ ﻟﻐﺰﺵ ﻋﻘﺐ ﺭﻭ&= #65263; ﻧﺸﻮﺩ.ﻭ ﭼﻮﻥ ﺳ= ﺎﻟﻚ ﮐﻪ ﺑﺎﺯﮔﺸﺘﻪ &= #65169;ﺨﻠﻖ ﻭﻣﻮﺭﺩ ﺗﻀﻤﻴ&#= 65254; ﺍﻟﻬﻰ ﻗﺮﺍﺭ ﮔ&= #65198;ﻓﺖ'ﺁﻧﮕﺎﻩ ﻫﺮ ﺍﺟﺮﺍﻯ ﻧﻔ&= #1587; ﺍﻣّﺎﺭﻩ'ﻋﻤﻠ= 5166; ﺍﺟﺮﺍﻯ ﻧﻔس ﺍ&#= 65247;ﻬﻰ ﺷﺪﻩ ﻣﻴﺒﺎﺷﺪ. = ﮐﻪ ﺣﺘﻤﺎ ﺟﻨﺒﻪ ﻋ&= #65240;ﻠﺎﻧی ﺘﺮ ﺁﻥ ﺑﻴﺸﺘﺮ'= ﻭﺑﺮﺍﻯ ﺳﻠﺎﻣﺘﻰ ﺭﻭﺍ&#= 65253; ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65193;ﺭﻣﺪﺕ ﺑﻘﻴّﻪ ﺯﻧﺪﮔ= 5264; ﺑﺸﺮﻯ ﻟﺎﺯﻣﻤ&#= 65268;ﺒﺎﺷﺪ.ﻭ ﻳﺎ ﺑﺮﺍﻯ ﻫﻢ ﺭ= ﻧﮕﻰ ﺑﺎ ﺳﺎﻟﮑﺎﻥ ﻭ = ﺣﺘﻰ ﺑﺎ ﻣﺮﺩﻡ ﺧﻮﺩ = ﻟﺎﺯﻡ ﺩﺍﺭﺩ'ﮐﻪ ﻣﻮﺭ&= #65193; ﺗﮑﻔﻴﺮ ﻗﺮﺍﺭ &= #65255;ﮕﻴﺮﺩ.ﻭ ﻳﺎ ﺳﺎﻟﻚ ﻣﻮﺭ&= #65193; ﺗﺤﺒﻴﺐ ﻗﺮﺍﺭ &= #64404;ﻴﺮﺩ. ﭼﻮﻥ ﻫﻢ ﺭﻧﮕﻰ = ﺩﺍﺭﺩ.ﻟﺬﺍ </spa= n>ﺣﺎﻓﻈﻪ ﺧﺎʌ= 19;ﺮﺍﺕ ﺣﺠﺎﺏ ﻧﻔﺶ ﻫﺴ&= #65176;ﻨﺪ. ﻭ ﺯﻳﺎن ﺒﺎﺭ ﻣ&= #65240;ﺎﻡ ﺭﻭﺣﻰ ﺳﺎﻟﻚ. ﺑ= ﺎﺯ ﻓﺮﺍﻣﻮﺵ ﻧﮑﻨ&#= 65268;ﻢ'ﺍﺣﺴﺎس ﻣﺎﺩﻯ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﻋﺎﺩﻯ'ﻏﻴﺮ ﺍﺯ = ﺩﺭﻙ ﺣﺴّﻰ ﺩﺭ ﺫﻫﻦ &= #65165;ﻭ ﺍﺳﺖ. ﮐﻪ ﺑﻤﺮﺣ= ﻠﻪ ﺗﺤﻠﻴﻞ ﻋﻘﻠﻰ' = ﻭ ﺑﺮﺭﺳﻰ ﻫﺎﻯ ﺒ&= #65268;ﺸﺘﺮ ﺷﺪﻩ ﻏﻴﺮ ﺍﺯ ﺍ= ﺣﺴﺎس ﻋﺎﻃﻔﻰ ﺳﺎﻟﻚ &= #65165;ﺳﺖ'ﮐﻪ ﻫﻤﺮﺍﻩ ﮐﻨﺘﺮ&#= 65245; ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍ&#= 65197;ﻯ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ ﺗﻮﺟّﻬﻰ ﺑﺎﺣ= 5204;ﺎس ﻭﻧﺘﺎﻳﺞ ﺑﺮﺭ&#= 65203;ﻰ ﻋﻘﻠﻰ ﺍﺣﺴﺎس &#= 65255;ﻤﻰ ﮐﻨﺪ.ﻭ ﻫﻤﭽﻨﺎ&= #65253; ﺩﺭ ﺗﺴﻠﻴﻢ ﻭ ﺍ= ﻃﺎﻋﺖ ﺧﻮﺍﺳﺘﻪ ﭘﻴﺮ &= #65261;ﺧﺪﺍﻭﻧﺪ' ﻭ ﺁﺭﺯﻭﻯ ﻧﺠﺎ&= #65173; ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭ ﺑﺎﺯ ﻫﺮﭼﻪ ﺍ= ﻳﻦ ﺍﺣﺴﺎس ﻭﺩﺭﻙ &#= 65165;ﺣﺴﺎس ﻭ ﻗﺪﺭﺕ ﮐﻨﺘﺮ&= #65245; ﺍﺣﺴﺎس ﺩﺭ ﺳﺎ&#= 65247;ﻚ ﻏﻴﺮ ﺍﺯ ﺍﺣﺴﺎ&= #1587; ﻋﺎﻃﻔﻰ ﺍﻧﺴﺎ&#= 65253; ﮐﺎﻣﻞ ﺍﺳﺖ.ﮐﻪ = ﻧﻮﻋﻰ ﺍﺣﺴﺎﺳﻰ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺳﻄﺢ ﮐﺎﻣﻞ = ﻧﻮﻉ </spa= n>ﺑﺸﺮﻯ ﺍﺳﺖ.A= 175;ﺎ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ &= #65175;ﺎ ﺧﺪﺍﻭﻧﺪ ﻣﻄﻠ&#= 65238; ﺃﻫﻮﺭﻣﺰﺩﺍ ﭼ&#= 65256;ﺪﻳﻦ ﮔﻮﻧﻪ ﺍﺣﺴﺎﺳ&#= 65260;ﺎﻯ ﺩﻳﮕﺮﻯ ﺩﺭ ﭘﻴ&= #65206; ﻣﻴﺮﺳﻨﺪ.ﮐﻪ ﺣ&= #65176;ﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺸﺮﻯ ﺍﺯ ﺁﻥ ﺧ= ﺒﺮﻯﻨﺪﺍﺭﺩ.ﻫ&#= 65252;ﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﺑﻴﻦ = ﻋﺎﻃﻔﻪ ﭘﺪﺭﻯ ﻓﺮﺯﻧﺪ&#= 65263;'ﻭ ﻋﺎﻃﻔﻪ ﺍﻧﺴﺎ&#= 65255;ﻰ ﺑﺘﻤﺎﻣﻰ ﻣﻮﺟ&#= 65262;ﺩ ها ﻭ ﻋﻮﺍﻃﻒ ﻧ&#= 65262;ﻉ ﺑﺸﺮﻯ ﺑﺎ ﻋﺎﻃ&= #65236;ﻪ ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺑﺎ ﻫﻢ ﻓﺮﻕ ﺩﺍ= ﺭﻧﺪ.ﮔﺮﭼﻪ ﺩﺭ ﮐﻞّ ﻭﻳﺎﺩ&#= 65197; ﻇﺎﻫﺮ ﺍﺯ ﻳﻚ ﺟ= ﻨس ﻭ ﺻﻔﺎﺕ ﻭ ﺑﺮﺩ= ﺍﺷﺘﻬﺎ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ' = ﮐﻪ ﻣﺎ ﺍﺯ ﻋﺎﻃﻔﻪ = ﻣﺎﺩﺭﻯ ﻣﻴﻤﻮﻥ ﻭﺍﻧﺴ&#= 65166;ﻥ' ﻳﮑﺴﺎﻥ ﺷﺒﻴﻪ &= #65169;ﻬﻢ ﻣﻴﺪﺍﻧﻢ ﺩﺭ ﺣ&= #65166;ﻟﻰ ﮐﻪ ﺟﻬﺎﻧﻰ ﺗﻔ&= #65166;ﻭﺕ ﺩﺍﺭﻧﺪ . ﺍﻣﺎ ﺃ= ;ثر ﻫﻨﺮﻯﻮ ﻋﻨﺎﺻ&#= 65198;ﺁﻥ 'ﻳﺎ ﻣﻮﺿﻮﻋﺎﺕ = ﺍﺻﻠﻰ ﻋﻠﻢ ﺟﻤﺎﻟﻰ ﻭ = ﺍﺳﺘﺘﻴﻚ ﮐﻪ ﺑﺎﻳﺪ ﮔﻔﺖ.= ﻋﻠّﺖ ﺍﻳﻨﮑﻪ ﻋﻠﻢ ﺯ&= #65267;ﺒﺎﺋﻰ ﺷﻨﺎﺳﻰ ﺭﺍ'ﺩﺭ = ﻣﻘﺎﺑﻞ ﻭﻣﻌﺎﺩﻝ ﺃثر = 5259;ﻨﺮﻯ ﻗﺮﺍﺭ ﻣﻴﺪﻫﻨ&#= 65194;.ﺯﻳﺮﺍ(ﺃثر)ﻫA= 194;ﻑ ﻧﻘﻄﻪ ﺷﺮﻭﻉ ﮐ&= #65166;ﺭ ﺍﺳﺘﺘﻴﮑﻰ ﺯﻳ&#= 65170;ﺎﺋﻰ ﺷﻨﺎﺳﻰ ﺍﺳﺖ ﭼ&= #65262;ﻥ ﺍﻳﻦ ﻋﻠﻢ ﻧﻴﺎ&= #65199;ﺑﻤﻮﺿﻮﻉ ﻭ ﺳﻮﮊﻩﺍﻯ ﻣﺎ&= #65193;ﻯ ﻣﻴﺒﺎﺷﺪ'ﭘس ﺃ&#= 1579;ر ﻫﻨﺮﻯ ﺳﻮﮊﻩ ﻋ&= #65248;ﻢ ﻭﻳﺒﺎﺋﻰ ﺷﻨﺎ&#= 65203;ﻰ ﺍﺳﺖ ﭼﻪ ﺍﻳﻦ ﺳ= ﻮﮊﻩ ﺁثاﺭﻯ ﺩﺭ ﻣﮑ= 5166;ﻥ ﻣﻴﺒﺎﺷﺪ ﻣﺎﻧ&#= 65256;ﺪ ﺗﺎﺑﻠﻮ'ﻭ</s= pan> &#= 65267;ﺎ ﺁثاﺭﻯ ﮔﺬﺭﺍA= 253; ﺑﺎﺷﺪ ﻣﺎﻧﻨﺪ &= #65267;ﻚ ﻗﻄﻌﻪ ﻣﻮﺳﻴﻘ&#= 65264;.ﺩﺭ ﺃثرﻫﻨﺮﻯ ﻳﻚ = 5261;ﺣﺪﺕ ﻣﺎﺩﻯ'ﻭﺟﻮﺩﻯ &= #65251;ﺴﺘﻘﻞ ﻭ ﺟﺪﺍ ﺍﺯ ﻋﻮﺍ= ﻣﻞ ﺷﻨﻮﻧﺪﻩ ﺁﻥ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺍﻳﻦ ﺃثر ﻫﺪﻑ'&#= 65267;ﻚ ﻭﺣﺪﺕ ﻣﻴﮑﺎﻧ&#= 65268;ﮑﻰ ﻣﺎﺩﻯ ﺑﺮﺍﻯ ﺧ&= #65262;ﺩ ﺩﺍﺭﺩ ﻭﺧﻮﺩ ﭼ&= #65268;ﺰﻯ ﻣﺴﺘﻘﻞ ﺍﺯ ﻋﻮ&= #65165;ﻣﻞ ﺳﺎﺯﻧﺪﻩ'ﻳﺎ ﺷ&= #65198;ﺍﻳﻂ ﺯﻋﻮﺍﻣﻞ ﻣؤث= 17;ر ﺩﺭ ﭘﻴﺪﺍﻳﺶ ﺃ&= #1579;رﻯ ﻫﻨﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;. </spa= n>ﮐﻪ ﺷﺮﺍﻳﻂ A= 251;ﻴﺮﻭﻧﺪ ﻭﻫﻨﺮﻣﻨﺪﻧﻴ= 5200; ﻣﻴﺮﺩ.ﻭﻟﻰ ﺃث&#= 1585; ﻫﻨﺮﻯﺎﻭﺯﻧﺪ= 5257; ﻣﻴﻤﺎﻧﺪ.ﻭﻟﻰ &= #65199;ﻧﺪﻩ ﻣﺎﺩﻯ' ﻭﻧﻪ ﺯﻧ= ﺪﻩ ﺗﮑﺎﻣﻠﻰ ﺯﻳﺮ&#= 65165; ﺗﻐﻴﻴﺮﻯ ﻧمی = 5256;ﻤﺎﻳﺪ.ﮐﻪﻫﻤʋ= 66;ﻥ ﺗﻐﻴﻴﺮ ﺃﺗﻤﻰ &= #65261;ﻣﺎﻫﻮﻯ ﮐﻪ ﺩﺭ ﻫﺮ ﺗﻐﻴ= ﻴﺮ ﻣﺎﺩﻯ ﺩﺭ ﻃﺒﻴ&= #65228;ﺖ ﻫﺴﺖ.ﮐﻪﺩﻭﺭ ﺯ&= #65251;ﺎﻥ ﺍﻳﻦ ﺗﻐﻴﻴﺮ ﭘ&= #65262;ﺳﻴﺪﮔﻰ ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﺪ ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﻣ&= #65198;ﺩﻩ'ﭘس ﺍﺯ ﭼﻨﺪﻯ ﻣﺘﻠ&= #65166;ﺷﻰ ﻭ ﻧﻴﺴﺖ ﻣﻴﮕﺮ&= #65193;ﺩ </spa= n>ﻭﺣﺘﻰ ﺍﺳﺘʋ= 92;ﻮﺍﻧﻬﺎﻯ ﺍﻭ ﭘس ﺍﺯ ﺯﻣﺎ&= #65255;ﻰ ﺩﺭﺍﺯ ﺗﺮ. ﺍﺳﺘ= ﻘﻠﺎﻝ ﺍﺯ ﻫﻨﺮﻣﻨﺪ ﭼ&= #65262;ﻥ ﺫﺍﺗﺎ ﺣﺎﺻﻞ ﻳ&= #65242; ﺃﻣﺮ ﺑﺎﻃﻨﻰ ﻭ = ﺣﻘﻴﻘﺘﻰ ﺭﻭﺣﻰ ﺍﺳﺖ'ﮐﻪ = ﺩﺭﺃثر ﻫﻨﺮﻯ ﻫﺴﺖ. &#= 65261;ﺍﺯ ﻭﺟﻮﺩ ﭼﻨﻴﻦ ﺣ&= #65240;ﻴﻘﺘﻰ ﺣﮑﺎﻳﺖ ﺩﺍﺭﺩ. = ﮔﻮﺋﻰ ﺃثر ﻫﻨﺮﻯ ﭼﻮ= 5253; ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺩ&= #65197; ﻃﺒﻴﻌﺖ ﭼﻮﻥ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ' ﺣﻘﻴﻘﺖ = ﺍﺻﻠﻰ ﻭﻟﻮ ﻧﺎﭘﻴﺪﺍ &= #65261;ﺍﺭﺩ.ﮐﻪ ﮔﺮﭼﻪ ﺍﺯ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﻫﻨﺮ ﻣﻨ&= #65194; ﺟﺪﺍ ﺷﺪﻩ ﻭ ﻟﺤ= ﻈﻪﺍﻯ ﺍﻳﺴﺘﺎﺩﻩﺍﺯ &#= 65267;ﻚ ﺳﻴّﺎﻟﻪ ﻓﻮﺍ= 5197;ﻩ ﻫﻨﺮﻣﻨﺪ ﻣﻴﺒ&#= 65166;ﺷﺪ'ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﺍﺳﺖ.&= #65261;ﻟﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65259;ﻨﺮﻣﻨﺪ'ﮐﻪ ﮔﺎﻫﻰ ﭼﻨﻴﻦ ﺃ&= #1579;ر ﻫﻨﺮﻯ ﻭﺯﻳﺒﺎ&#= 65163;ﻰ ﺃﺩﺑﻰ ﻭ ﻳﺎ ﺣﮑ= ﻤﺘﻰ ﻋﻤﻴﻖ ﺍﺯ ﺁﻥ ﮐ= س ﻣﻴﺪﺍﻧﻴﻢ'ﮐﻪ &= #65165;ﮐﻨﻮﻥ ﺩﻳﻮﺍﻧﻪ ﺯﻧﺠ&#= 65268;ﺮﻯ ﺗﻴﻤﺎﺭﺳﺘﺎﻥ &#= 65207;ﺪﻩ'ﻭﻳﺎ ﺣﺘﻰ ﺯﻳﺮ ﺧﺎﻙ = ﭘﻮﺳﻴﺪﻩ ﺍﺳﺖ . <o:p></o:p> ﺃثر ﻫ= ﻨﺮﻯ ﻣﺎﻧﻨﺪ ﻳﻚ ﺳﺎ&= #65191;ﺘﻤﺎﻥ ﻣﮑﺎﻧﻰ ﺩﺍﺭﺩ &= #64400;ﻪ ﺩﺭ ﺁﻥ ﻗﺮﺍﺭ ﻣ= ﻰ ﮔﻴﺮﺩ ﺗﺎﻗﺎﺑ&#= 65246; ﺍﺣﺴﺎس ﻭ ﺁﺑﮋ&#= 64400;ﺘﻴﻮ ﻭﻣﻠﻤﻮس ﺷﻮﺩ. &= #65261; ﻫﻨﺮﻫﺎﻯ ﺫﻫﻨ&#= 65264; ﻟﺎ ﻣﮑﺎﻧﻰ'ﺃث&#= 1585;ﻯ ﻫﻨﺮﻯ ﻣﺤﺴﻮﺏ &= #65255;ﻤﻴﺸﻮﺩ.ﺗﺎ ﻣﺸﻤﻮﻝ ﻋﻠﻢ ﺯ&= #65267;ﺒﺎﺗﺌﻰ ﺷﻨﺎﺳﻰ'ﻭ ﻗﺎﺑ&= #65246; ﺍﺭﺯﻳﺎﺑﻰ ﺗﮑ&#= 65166;ﻣﻠی ﻮ ﻏﻴﺮﺗﮑﺎﻣﻠ&#= 65264; ﺑﺎﺷﺪ. ﻭﻟﻰ ﺍﺳ= ﺘثناءا ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺍﺯ ﺗﺠﻠّﻴﺎﺕ &#= 65165;ﻟﻬﻰ ﺳﺎﻟﮑﺎﻥ ﮐﻪ ﺩ&= #65197; </spa= n>ﺭؤﻳﺎ ﺩﻳﺪ᥽= 7; ﺷﺪﻩ ﻣﺤﺴﻮﺏ ﻣﮑﺎﻧ&#= 65264; ﻧﻴﺴﺖ'ﻣﮕﺮﮐﻪ &= #65169;ﭙﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ'ﺭؤﻳ= 5166; ﺭﺍ ﺣﺪﻳث ﻭﺭﻭ&#= 65165;ﻳﺖ ﻭ ﺑﮕﻮﻳﺪ.ﺁﻧﮕ&= #65166;ﻩ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻤ&= #65262;ﺟﺐ ﺗﺠﺮﺑﻪﻫﺎﻯ ﺷ&#= 65260;ﻮﺩﻯ ﺧﻮﺩﺵ ﺍﺭﺯﻳﺎ&#= 65169;ﻰ ﻫﻨﺮﻯ ﻭ ﺟﻤﺎﻟ&= #65264;'ﻭ ﺣﻘﻴﻘﺖ ﺍﻟﻬﻰ &= #65197;ؤﻳﺎﻯ ﺳﺎﻟﻚ ﺭﺍ ﻣﻴﻨ&= #65252;ﺎﻳﺪ. ﭘس ﺳﺎﻟﮑﺎﻥ ﺍ&#= 64404;ﺮ ﺍﺣﻮﺍﻝ ﺷﻬﻮﺩ&#= 65263; ﺧﻮﺩﺭﺍ ﺑﻐﻴﺮ &= #64400;ﺎﻣﻠﺎﻥ اﻟﻬﻰ ﻣﻄﺮﺡ ﮐ&#= 65256;ﻨﺪ' ﮐﻪ= ﺧﻮﺩﺷ= ;ﺎﻥ ﺑﭽﺸﻢ ﺩﻝ ﻧﺪﻳ&= #65194;ﻩﺍﻧﺪ'ﺁﻧﮕﺎ= 5257; ﺗﻔﺴﻴﺮ ﻣثبت A= 267;ﺎ ﻣﻨﻔﻰ ﺁﻧﻬﺎ'ﺍ&= #65199; ﺭؤﻳﺎﻯ ﺳﺎﻟﻚ &#= 65165;ﺭﺯﺷﻰ ﻧﺪﺍﺭﺩ.ﻳﺎ ﭼﻪ = ﺍﻧﺤﺮﺍﻓﺎﺕ ﻭ ﻣﻌﺎﻳﺒﻰ ﺩﺭ = ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺳﺎﻟﻚ ﻭﺟﻮﺩ ﺩ&= #65165;ﺭﺩ 'ﮐﻪ ﺑﺎﻳﺪ ﺗﻌﻴ= ﻴﻦ ﻭ ﺍﺻﻠﺎﺡ ﮔﺮﺩ&= #65193;.ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺣﺘﻰ ﺍﮔﺮ ﺍﺗّ&#= 65236;ﺎﻗﺎ ﺩﺭﺳﺖ ﺗﻔﺴﻴﺮ &= #65207;ﺪﻩ ﺑﺎﺷﺪ'ﺑﺎﺯ ﻧﺎ&= #65193;ﺭﺳﺖ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺯ= ﻳﺮﺍ ﻧﻤﻴﺘﻮﺍﻥ ﺑﺎ&#= 65187;ﮑﺎﻡ ﻧﻈﺮﻯ ﺍﺣﻮﺍﻝ &= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺍ'= ﺍﺯ ﻏﻴﺮ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺑﺪﺍﻧﻴﻢ. ﻭ ﺑﺮ= ﺍﻯ ﺍﺭﺯﻳﺎﺑﻰ ﻣﻌ&#= 65256;ﻮﻯ ﻭ ﺃثر ﺭﻭﺍﻧﻰ'&#= 64400;ﻪ ﺃثر ﻫﻨﺮﻯ ﺑﺎ= 5267;ﺪ ﺳﺎﺧﺘﻤﺎﻥ ﺯﻣ&#= 65166;ﻧﻰ ﺩﺭ ﺃثر ﻫﻨﺮﻯ &#= 65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ' ﮐﻪ ﻧﺸﺎ= ﻥ ﺩﻫﻨﺪﻩ ﺣﺮﮐﺖ &= #65169;ﺎﻃﻨی ﻮ ﺭﻭﺣﻰ'ﻭ ﻣﺪﻟ= ﻮﻝ ﻭ ﻣﻌﻨﻰ ﺭﻭﺣﻰ&= #65169;ﺎﺷﺪ.ﺍﮔﺮ ﺃثر ﻫﻨﺮﻯ ﺭﺍ &#= 65155;ثرﻯ ﺍﻧﺴﺎﻧﻰ ﺑﺪﺍ&#= 65255;ﻴﻢ ﻭﻧﻪ ﺃثرﻯ ﻏﻴ= 5198; ﺍﻧﺴﺎﻥ.ﮐﻪ ﻣث&#= 1604;ا ﻣﻴﻤﻮﻥ ﻧﻘﺎﺷ&#= 65264; ﮐﻨﺪ'ﻳﺎ ﻃﻔﻠﻰ = ﺑﺎﺯﻯ ﺑﺎ ﺭﻧﮓ ﻫﺎ ﻣﻴ= ﻨﻤﺎﻳﻨﺪ.<o:p></o:p> ﭘ= س ﺑﺮﺍﻯ ﻋﻠﻢ ﺍﺳﺘﺎﺗﻴ&#= 65242; ﺯﻳﺒﺎﺋﻰ'ﺳﻪ ﻋ&= #65166;ﻣﻞ ﺩﺭ ﺳﺎﺧﺘﻤﺎﻥ &= #64400;ﺎﺭ ﻫﻨﺮﻯ ﻣﻮﺭﺩ ﺗ&= #65262;ﺟّﻪ ﺍﺳﺖ.ﮐﻪ ﺑﺘﺮﺗ&= #65268;ﺐ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ &= #65251;ﺎﺩﻩ'ﻭﻣﻮﺿﻮ= 5225; ﺫﺍﺗﻰ ﻫﻨﺮﻯ ﻭ = ﺗﻌﺒﻴﺮ. ﻭ ﺳﺒﻚ ﻫﻨﺮﻯ ﺑ= ﺎ ﺷﻨﺎﺧﺖ ﺭﻭﺡ ﻭ&= #65251;ﻌﻨﻰ ﻭ ﺑﺎﻃﻦ ﻧﺎ ﭘﻴ= ﺪﺍﻯ ﻧﻈﺎﻡ ﻫﻨﺮﻯ. ﻣ= ﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ﺃثر ﻫ&#= 65256;ﺮﻯ'ﻣﺎﺩﻩ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﺩ. ﭼﻮﻥ ﻟﻔﻆ ﻭﺻﻮ&= #65197;ﺕﻭ ﺣﺮﮐﺖ ﻭﻣﻮﺍﺭ&#= 65193; ﺩﻳﮕﺮ ﮐﻪﺩﺭ ﻫ&= #65198; ﺃثر ﻫﻨﺮﻯ ﻫﺴ= 5174;.ﻳﻌﻨﻰ ﻫﻴﻮﻟﺎﻯ ﻣﺎﺩ&#= 65263; ﮐﻪ ﺑﺼﻮﺭﺕ ﺩﺭ = ﻣﻴﺂﻳﺪ.ﻭ ﻧﺎﺳﻮﺗﻰ ﻣﻴﺸ&#= 65262;ﺩ ﮔﺮﭼﻪ ﻗﺒﻠﺎ ﺧ&= #65166;ﻡ ﺑﻮﺩﻩ'ﻭ ﺣﻴﺎﺕ = ﻧﺎﺳﻮﺗﻰ ﺗﻮﺍﻧﺴﺘﻪﺁﻧ= 5198;ﺍ ﻫﺮ ﺩﻡ ﺑﺸﮑﻞ ﻫ= ﻨﺪﺳﻰ ﻳﺎ ﺍﮐثرﺍ ﺑﺪ= 5261;ﻥ ﺷﮑﻞ ﻣﻴﺒﺎﺷﺪ.&= #65261; ﺍﻳﻦ ﻣﺎﺩﻩ ﺗﻨ&= #65260;ﺎ ﻗﺴﻤﺖ ﺳﺨﺖ &#= 65259;ﻨﺮﻣﻨﺪ ﺍﺳﺖ ﮐﻪ ﺻﻮﺭﺕ = ﻣﻴﮕﻴﺮﺩ.ﻭ ﻣﺤﺴﻮس ﺟﻤﺎﻝ &#= 65261; ﺍﺳﺘﺘﻴﮑﻰ ﻣﻴ&#= 65208;ﻮﺩ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻗﺒﻠ&#= 65166; ﻣﺤﺴﻮﺳﻰ ﻣﺎﺩ&#= 65263; ﻃﺒﻴﻌﻰ ﻭﻏﻴﺮ &= #65183;ﻤﺎﻟﻰ ﻭ ﺑﺪﻭﻥ ﻣﻌﻨﻰ = ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭ ﺍﻳﻦ ﻣﺎ= ;ﺩﻩ ﺑﺪﺳﺖ ﻫﻨﺮﻣﻨ&#= 65194; ﻧﺮﻣﺶ ﻭﺍﻧﻌﻄ&#= 65166;ﻓﻰ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺑ&= #65166;ﻳﺪ ﻗﺒﻠﺎ ﺍﺳﺘﻌﺪ&#= 65165;ﺩ ﻧﺮﻣﺶ ﻭ ﺗﻐﻴﻴ&= #65198; ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﺪ.ﮐﻪ ﻣﻨﺎﺳﺐ ﺍﻣﮑﺎ&#= 65253; ﻣﺎﺩﻯ ﻭﻫﻨﺮ ﻫ&= #65256;ﺮﻣﻨﺪﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ .ﮔ= ﺎﻫﻰ ﻫﻨﺮﻣﻨﺪ ﻧﻤﻰ &= #65175;ﻮﺍﻧﺪ'ﻣﺎﺩﻩ ﺭﺍ ﺩﺳﺘﮑﺎﺭﻯ &= #64400;ﻨﺪ.ﻭﻟﻰ ﺑﺎ ﺩﺳﺘﮕﺎﻫﻬ&#= 65166;ﻯ ﻣﻴﮑﺎﻧﻴﮑﻰ ﻧ&#= 65268;ﺮﻭﻣﻨﺪ' ﺑﺴﺒﻚ ﺩﻳﮕﺮﻯ &= #64380;ﻨﺎﻥ ﻣﻴﮑﻨﺪ ﻭ ﺍﻳﻦ = ﺍﻧﻌﻄﺎﻑ ﻧﻴﺮﻭﻯ ﻣﺎﺩﻩ &= #65165;ﺳﺖ'ﮐﻪ ﻗﺎﺑﻞ ﺍﺳﺘﻔﺎ&#= 65193;ﻩ ﮐﺎﺭ ﻭ ﺃثر ﻫﻨ&#= 65198;ﻯ ﻣﻴﮕﺮﺩﺩ ﻭ ﺍﻧ&= #65204;ﺎﻥ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭ ﺑﺮﺍﻯ ﺧﻠّﺎ&#= 65239;ﻴّﺖ ﺍﻟﻬﻰ ﺗﺎﺯﻩﺍ&#= 65263; ﺩﺭ ﺧﻮﺩ' ﻧﻴﺎﺯ= ﺑﺎﻳﻦ ﻧﺮﻣﺶ ﻭ ﺍﻧﻌﻄ&= #65166;ﻑ ﺩﺍﺭﺩ.ﺗﺎ ﻫﻨﺮ&= #65251;ﻨﺪﻯ ﭼﻮﻥ ﻫﺪﺍﻳﺖ ﭘ&= #65268;ﺮ ﻭ ﺗﺪﺑﻴﺮ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﻭ ﺣﺘی ا&#= 65219;ﺮﺍﻓﻴﺎﻥﺴﺎʌ= 47;ﻚ ﺩﺭ ﺧﻮﻳﺸﺘﻦ ﺩ&= #65165;ﺭﻯ' ﺑﺘﻮﺍﻧﺪ ﺗﻐﻴ&#= 65268;ﺮﺍﺕ ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﻭ&= #65183;ﻮﺩ ﺟﺴﻤﻰ ﻭ ﺫﻫﻨﻰ = ﻭﺭﻭﺍﻧﻰ ﺳﺎﻟﻚ ﺑﻮﺟﻮﺩ &= #65153;ﻭﺭﺩ.ﻭ ﻫﻨﺮﻣﻨﺪﻯ ﺧﻮ&#= 65193; ﺳﺎﻟﻚ ﻭ ﭘﻴﺮ ﺍ= ﻭ'ﻭ ﺣﺘﻰ ﻣﺪﺑّﺮﺍ= 5253; ﺍﻟﻬﻰ ﻣﺤﺒﻮﺏ&#= 65165;ﻭ ﻇﺎﻫﺮ ﮔﺮﺩﺩ.ﻭ&= #65239;ﺘﻰ ﮔﻔﺘﺎﺭ ﻭ ﭘﻨﺪ&= #65165;ﺭ ﻭﮐﺮﺩﺍﺭ ﻭﻫﺮ</= span> </spa= n>ﺭﻓﺘﺎﺭ ﺍﻧʌ= 04;ﺎﻥ ﺳﺎﻟﻚ ﺑﻬﺒﻮﺩ &= #65267;ﺎﺑﻨﺪ.ﻭ ﻳﺎ ﺍﻟﻬﻰ ﺩﺭ ﺑ= ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﮔﺸﺘﻪ ﺑ&= #65166;ﺷﺪ. ﻭ ﻫﻨﺮﻣﻨﺪﻯ ﺳ&= #65166;ﻟﻚ ﻭ ﭘﻴﺮ ﺍﻭ'ﺩﺭ ﺍ= ;ﺻﻠﺎﺡ ﻭﺟﻮﺩ ﻣﺮﮐّﺐ &#= 65251;ﺎﺩﻯ ﻭ ﻣﻌﻨﻮﻯ ﻭﻣﻴ&= #65256;ﻮﻯ ﺳﺎﻟﻚ'ﺩﺭ اثر= 88; 'ﺷﺎﻫﮑﺎﺭ ﻋﻈﻴﻤﻰ ﺑﻮﺩﻩ &= #65169;ﺎﺷﺪ.ﮐﻪ ﺩﺭ ﻃﺒﻴﻌﺖ ﻧﻤ&= #65262;ﻧﻪﺍﻯ ﻧﺪﺍﺭﺩ. ﻭﺗﻨﻬ&= #65166; ﻣﻮﺭﺩﻯ ﺍﺳﺖ'ﮐ&= #65258; ﺑﺮ ﺧﻠﺎﻑ ﻗﻮﺍ&= #65255;ﻴﻦ ﻃﺒﻴﻌﺖ ﺟﺮﻳﺎ&#= 65253; ﺍﻣﻮﺭ ﺩﺳﺖﻣﻴ&#= 65194;ﻫﺪ'ﻳﺎ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﻳﺎ ﻗﻬﻘﺮﺍﻯ ﺫ&= #65165;ﺗﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻳ&= #65242; ﺭﻭﺡ'ﮐﻪ ﭘس ﺍﺯ = ﻣﺮﮒ ﺩﻭﭼﺎﺭ ﺳﺮﻧﻮ&#= 65207;ﺘﻬﺎﻯ ﻃﺒﻴﻌﻰ ﻓﻄﺮﻯ &= #65255;ﺴﺦ ﻭﻣﺴﺦ ﺟﻬﻨّﻤ= 5264; ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65193;.ﮐﻪ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﺗﺠ&= #65194;ﻳﺪ ﻧﻤﺎﻳﺪ.<o:p></o:p> ﻣﻴﮑﺎﺋ= ﻴﻞ ﺃﻧﺠﻠﻮ'ﺩﺭ ﺳﺎ&= #65191;ﺘﻦ ﻳﻚ ﻣﺠﺴّﻤﻪ ﺣ&#= 65166;ﻟﺖ ﺧﺸﻮﻧﺖ ﻭ ﻏﻀﺐ = ﺑﺨﻮﺩ ﻣﻴﮕﺮﺩ.ﻭﺩﺭ ﭘ&= #65166;ﺳﺦ ﻋﻠّﺖ ﺁﻥ ﻣﻴﮕ&#= 65236;ﺘﻪ ﻭﻣﻴﮕﻮﺩ' ﮐﻪ ﻧ= ﺎﺭﺍﺣﺖ ﻫﺴﺘﻢ'ﮐﻪ ﺍﻳﻦ = ﺳﻨﮓ ﻣﺎﻧﻊ ﺍﺯ ﺭﺳﻴ&= #65194;ﻥ ﻣﻦ ﺑﻤﺠﺴّﻤﻪ &#= 65251;ﻮﺭﺩ ﻧﻈﺮ ﻣﻴﺒﺎﺷﺪ.&= #65267;ﻌﻨﻰ ﻋﺪﻡ ﺍﻧﻌﻄﺎﻑ &= #65203;ﻨﮓ'ﺑﻴﻦ ﻫﻨﺮﻣﻨﺪ ﻭ ﻫﻨ&= #65198;ﺵ ﺟﺪﺍﺋﻰ ﻣﻴﺄﻧ&#= 65194;ﺍﺯﺩ.ﻫﻨﺮ ﺑﺎﻟﻘﻮّﻩ ﺍﻭ' &= #64344;س ﺳﺎﻟﮑﺎﻥ ﻭﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﻧﻴﺰ ﺣﻖ = ﺩﺍﺭﻧﺪ'ﮐﻪ ﺍﺯ ﻋﻨﺎﺻﺮ ﻗﺸ&= #65198;ﻯ ﻣﺬﻫﺒﻰ'ﻭ ﻳﺎ ﻓ= ﺎﺳﺪ ﺍﺧﻠﺎﻗﻰ'ﻭ ﻳﺎ = ﺍﺯ ﻣﻌﺎﻳﺐ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻭ ﺧﻄﺎﻯ ﺁﻧﻬﺎ = ﻧﺎﺭﺍﺣﺖ ﻭﺩﺭﺩﻣﻨﺪ ﺷﻮ&#= 65255;ﺪ.ﮐﻪ ﺣﺠﺎﺏ ﻧﺠﺎﺕ ﺭ&= #65261;ﺡ ﺍﻟﻬﻰ ﺑﺎﻟﻘﻮ&#= 1617;ﻩ ﺳﺎﻟﻚ'ﻳﺎ ﺭﻭﺍ&= #65253; ﻋﺎﺷﻖ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﻴﺸﻮﺩ.ﻭ ﺳﺎﻟ&= #65242; ﻫﻨﺮﻣﻨﺪﺍﻧﻪ'&#= 65169;ﺎ ﻏﻀﺐ ﺳﻨﮓ ﺗﺮﺍ&= #65207;ﻰ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺭﻭ= ﺍﻥ ﺣﻴﻮﺍﻥ ﭘُﺮ ﺍ&#= 65199; ﺁﻟﻮﺩﮔی ﻮﻋﻘ= 5194;ﻩ ﻭ ﻋﻘﻴﺪﻩ ﺧﻮﺩ = ﻣﻴﻨﻤﺎﻳﺪ. ﺷﺎﻳﺪ ﺑﺘﻮﺍﻧ&#= 65194; ﺍﺯ= ﻣﺤﺪﻭ= ;ﺩﻩ ﺣﻴﻮﺍﻧﻴّﺖ ﻭ= 5175;ﻮﺣّﺶ ﻭ ﺟﻬﺎﻟﺖ'ﺧﻮﺩ = ﻭﺍﺭﺩ ﺟﻬﺎﻥ ﺁﮔﺎﻫﻰ &= #65261; ﺭؤﻳﺎﺋﻰ ﻭ ﺍﻧ&#= 65204;ﺎﻧﻰ ﻭ ﺣﺘﻰ ﺁﺩﻣﻴّ&#= 65174; ﮔﺮﺩﺩ.ﭼﻮﻥ ﮐﺎ&= #65251;ﻞ ﺑﺨﻠﻖ ﺑﺎﺯ ﻣﻴ&= #64405;ﺮﺩﺩ. ﮐﻪ ﻧﺘﻴﺠﻪ ﻧﻬ&= #65166;ﺋﻰ ﻫﺮﻳﻚ ﺍﺯ ﺷﺶ ﻭ= ﻟﺎﻳﺖ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻇﺎﻫﺮﺍ ﻣﺎﺩﻩ &= #65153;ﻣﺎﺩﻩ ﺍثرﻯ ﻫﻨﺮﻯ ﻧ= 5208;ﺪﻥ ﺩﺭ ﺍﻃﺎﻋﺖ ﺍﺯ = ﻫﻨﺮﻣﻨﺪ ﺳﻨﮓ ﺗﺮﺍﺵ ﺑﻴ&= #65208;ﺘﺮ ﺍﺳﺖ.ﭘس ﻣﺤﺒﻮ&#= 65167; ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ. = ﻭ ﺳﺎﻟﻚ ﻣﺴﺘﻌﺪ &= #65169;ﺎ ﺍﻧﻌﻄﺎﻑ'ﮐﻪ ﺩ&= #65197; ﺩﺳﺘﺎﻥ ﺍﻟﻬﻰ &= #64344;ﻴﺮ ﮐﺎﻣﻞ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ ﺗﺮﺍﺵ ﮐﺎﺭﻯ ﺩ&= #65197; ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65268;ّﺖ ﺍﻳﻦ ﻣﺴﺘﻌﺪ ﻧ&= #65252;ﺎﻳﺪ.ﭼﻮﻥ ﺍﻧﻌﻄﺎﻑ ﻭﻧﺮ&#= 65251;ﺶ ﻫﺮﭼﻪ ﺑﺒﻴﺸﺘ&#= 65198; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ'&= #64400;ﻪ ﭼﻮﻥ ﺷﻤﻊ ﻭﻣﻮ&= #65249; ﺩﺭ ﺩﺳﺘﺸﺎﻥ ﻧ&= #65268;ﺰ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65193;. ﺁﻧﮕﺎﻩ ﺳﺎﻟﻚ &= #65207;ﺎﻧس ﻧﺠﺎﺕ ﺷﻬﻮﺩﻯ &= #65193;ﺍﺭﺩ ﻭ ﻣﺤﺒﻮﺏ ﭘﻴﺮ = ﻧﻤﺎﻳﻨﺪﻩ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ'&= #64400;ﻪ ﺑﺸﻬﻮﺩ ﻣﺮﺗﻀ&#= 65262;ﻯ ﺍﻟﻬﻰ ﻧﻴﺰ ﻣﻴ&= #65198;ﺳﺪ.ﮐﻪ ﺧﻮﺩ ﺍﻭﻟﻴﻦ ﻣ&= #65194;ﺭﻙ ﻧﺠﺎﺕﺍﻧﺴﺎﻥ &#= 65165;ﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ. ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﭘ= س ﺍﺯ ﺁﻥ ﺑﺴﻄﺢ ﺷ= ﻬﻮﺩ ﻣﺼﻄﻔﻮﻯ ﻭ ﻗﺎ&= #65163;ﻢ ﻭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ = ﺒﺮﺳﺪ. ﻭﺣﺘﻰ ﺩﺭ ﺭﺟﻌ&= #1617;ﺖ ﻓﻮق ﺒﺸﺮﻯ ﺑﻨ&#= 65262;ﺭﺭﺣﻤﺎﻥ ﻭﻋﺮﺵ ﺭﺏّ ﺑﺮ&#= 65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ'ﻭﺷ&= #65166;ﻧس ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ دﻳ&#= 64405;ﺮﺩﺍﺭﺩ.ﭘس ﻣﻘﺎﻭﻣﺖ ﺍﻧﺴ&#= 65166;ﻧﻬﺎ ﺩﺭ ﺑﺮﺍﺑﺮ ﺣﮑ&= #65252;ﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﭼﻪ ﺭﺳﺪ = ﺑﻤﻘﺎﻭﻣﺖ ﻭﻣﺨﺎﻟﻔﺖ ﺳﺎ&#= 65247;ﻚ ﺑﺎ ﭘﻴﺮ ﺍﻟﻬﻰ = ﺧﻮﺩ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ'ﺑﻬﺘﺮﻳﻦ ﺩﻟﻴﻞ ﺣﻴﻮﺍﻧ&#= 65268;ّﺖ ﻣﻘﺎﻡ ﮐﻨﻮﻧﻰ &= #64400;ﻪﻧﻮﻉ ﺑﺸﺮﻯ ﺍﻭ ﺍﺳﺖ.= ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ'ﺣﺘ&= #65252;ﺎ ﺳﻘﻮﻁ ﻣﻘﺎﻡ ﺭ&= #65261;ﺣﻰ ﺩﺍﺭﺩ.ﮐﻪ ﺩﻳﮕ&= #65198;ﺍﻥﺒﻰ ﺩﻳﻦ ﻭ ﺟﺎﻫﻞ ﻭ= ﺑﻰ ﺧﺒﺮ ﺧﻴﻠﻰ ﺑﻬ&= #65176;ﺮ ﺍﺯ ﺑﺪ ﺩﻳﻨﺎﻥ = ﻭ ﺩﻳﻨﺪﺍﺭﻫﺎﻯ &#= 65239;ﺸﺮﻯ ﺍﺳﺖ.ﮐﻪ ﻣﻘﺎﻭ&= #65251;ﺖ </spa= n>ﻭﻣﺨﺎﻟﻔﺖ ʋ= 69;ﺎ ﺧﺪﺍ ﮐﺮﺩﻥ'ﺣﺘ&= #65264; ﻧﺴﺦ ﻭﻣﺴﺦ ﻗﻬ&= #65240;ﺮﺍﺋﻴﺪﺍﺭﺩ. ﻭﻟﻰ ﺣﻴﻮﺍﻥﻮ&#= 65169;ﻰ ﺧﺒﺮ ﺑﻮﺩﻥ'ﻳﺎ = ﻫﻤﺎﻥ(ﺑﻰ ﺩﻳﻨﻰ)ﮐﻪ ﺧﻴﻠ&= #65264; ﺑﻬﺘﺮ ﺍﺯ ﺑﺪ ﺩ= ﻳﻨﺎﻥ ﻫﺴﺘﻨﺪ.ﺣﺘﻰ ﺩ&= #65197; ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ ﺗﻮﻟﺪ ﺑﺠﻬﺎﻥ &= #65169;ﺸﺮﻯ ﺩﺍﺭﻧﺪ.ﺯﻳﺮﺍ &= #65193;ﺭ ﺗﮑﺎﻣﻞ ﻭﻃﺒﻴ&#= 65228;ﻰﻫﻢ ﻣﻮﺟﻮﺩﺍﺕ ﻃﺒ&#= 65268;ﻌﺖ ﻫﺴﺘﻨﺪ'ﭼﻮﻥ ﻋ&= #65240;ﻞ ﮐﺎﻓﻰ ﻧﺪﺍﺭﻧ&#= 65194;.ﭘس ﻣﺴؤﻟﻴﺘﻰ ﻧﺪ= 5165;ﺭﻧﺪ.ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺍﺟ&#= 65198;ﺍﻯ ﻳﻚ ﺗﮑﺎﻣﻞ ﻋﻘ&= #65248;ﻰ ﻭ ﺍﻟﻬﻰ ﻭ ﮊﻧﺘ= ﻴﻚ ﺭﻭﺣﻰ'ﻭ ﺧﺮﻭﺝ = ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﻧﺪﺍﺭﻧﺪ'ﮐﻪ ﻭﺍﺭﺩ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺷﻮﻧﺪ.ﮔ&= #65262;ﺋﻰ ﺣﻴﻮﺍﻥ ﺟﺎﻫﻞ &= #65261; ﺩﻳﻮﺍﻧﻪﺍﻯ ﻓ&#= 65166;ﺳﺪ ﺭﺍ ﻭﺍﺭﺩ ﺑﻬﺸ&= #65174; ﮐﻨﻨﺪ'ﺟﺰ ﺧﺮﺍ&= #65169;ﮑﺎﺭﻯ ﺩﺭ ﺧﻮﺩ ﻭ ﺑﻬﺸ= ﺘﻴﺎﻥ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷ&#= 65174;. <o:p></o:p> ﻧﮑﺘﻪ ﻣ= ;ﻬﻤﺘﺮ ﺍﻳﻨﮑﻪ'ﺩﺭ ﮐﺎ&= #65197; ﻫﻨﺮﻯ ﺍﻳﻦ ﻧﻴ&= #65204;ﺖ'ﮐﻪ ﻣﺎﺩﻩ ﻫﻨﺮﻯ ﻫ&= #65252;ﻪ ﺁثاﺭ ﻭ ᥹= 1;ﻔﺎﺕ ﺧﻮﺩﺭﺍ ﺍﺯ ﺩﺳ&= #65174; ﺑﺪﻫﺪ. ﺑﻠﮑﻪ ﺗ= ﻤﺎﻡ ﻋﻮﺍﻣﻞ ﻭ ﺗﺮﮐ&= #65268;ﺒﺎﺕ ﻣﺎﺩﻩ'ﺑﺎﻫﻢ ﻫ&= #65252;ﮑﺎﺭﻯ ﺩﺍﺭﻧﺪ'ﺗﺎ ﻣﺎ&= #65193;ﻩ ﻗﺎﺑﻞ ﺗﺒﺪﻳﻞ &= #65169;ﻤﺎﺩﻩ ﻫﻨﺮﻯ'ﻭﮐﺎﺭﻯ &= #65259;ﻨﺮﻯ ﺩﺭ ﺑﻴﺎﻳﻦ. ﺩﺭ= ﻭﺍﻗﻊ ﺻﻔﺎﺕ ﺫﺍﺗﻰ ﻣ&= #65166;ﺩﻩ ﺑﮑﺎﺭ ﺑﺮﺩﻩ ﺷ&= #65194;ﻩ'ﻭ ﻫﻨﺮﺵ ﺗﻐﻴﻴﺮ &= #65255;ﻤﻰ ﮐﻨﺪ.ﺑﻠﮑّﻪ ﺁ&#= 65253; ﺻﻔﺎﺗﻰ ﮐﻪ ﺍﺯ = ﻧﻈﺮ ﺍﻧﺴﺎﻥ ﺣﻴﻮﺍ&#= 65255;ﻴّﺖ ﻇﺎﻫﺮﻯ ﻣﺎﺩﻩ &= #65259;ﺴﺖ ﺗﻐﻴﻴﺮ ﻣﻴﮕﺮ&#= 65193;ﺩ.ﻣﺎﻧﻨﺪ رﻧﮓ ﻭ ﺷﮑﻞ ﻭﮔ&= #65262;ﺷﻪ ﻫﺎﻯ ﺑﺮﺟﺴﺘﻪ &= #65175;ﺮ ﻣﺎﺩﻩ ﻣﻮﺭﺩ ﺗ&= #65198;ﺍﺵ.ﺳﺎﻟﻚ ﻧﻴﺰ ﺩﺭ ﺳﻠﻮﻙ = ﻫﺮﮔﺰ ﺻﻔﺎﺕ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺧﻮﺩﺭﺍ ﺍﺯ ﺩﺳ&= #65174; ﻧﻤﻴﺪﻫﻨﺪ.ﮐﻪ &= #65165;ﮔﺮ ﺑﺪﻫﺪ ﻧﻈﻢ ﻭﻧ&= #65268;ﺮﻭﻯ ﺣﻴﺎﺗی ﺨﻮﺩﺭ= 5165; ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫ&= #65194;.ﻭﻟﻰ ﺗﺎ ﺣﺪﻭﺩﻯ ﺻﻔ&= #65166;ﺕ ﺟﺴﻤﻰ ﻭﻣﺎﺩﻯ &= #65175;ﻦ ﻭ ﺫﻫﻦ ﺳﺎﻟﻚ ﺑ= ﺎﻳﺪ ﻣﺤﻔﻮﻅ ﺑﺎﺷﺪ. = ﻭ ﺯﻳﺎﺩﻩ ﺭﻭﻯ ﭼ&= #65262;ﻥ ﭼﺎﻕ ﺷﺪﻥ ﺧﻮﺍ&= #65259;ﺪ ﺑﻮﺩ'ﮐﻪ &#= 65169;ﻀﺮﺭ ﺍﻧﺴﺎﻥ' ﻭ ﻋﻤﺮ= ﺭﺍ ﺻﺮﻑ ﺧﻴﺎﻧﺖ ﺑ&= #65200;ﻧﺪﮔﻰ ﺍﻭ ﺧﻮﺍﻫﺪ ﺑﻮ&= #65193;.ﺍﻣﺎ ﺳﺎﻟﻚ ﺗﻤﺎﻡ ﺻ&= #65236;ﺎﺕ ﻭﻣﺤﺘﻮﻳﺎﺕ ﺫ&#= 65259;ﻨﻰ' ﻣﮕﺮ ﺁﻥ ﺩﺍﻧﺴ&= #65176;ﻨﻰ ﻫﺎ'ﮐﻪ ﺑﺮﺍﻯ ﺯ= ﻧﺪﮔﻰ ﻟﺎﺯﻡ ﺍﺳﺖ. ﻣﺎ= ﻧﻨﺪ ﺍﻃﻠﺎﻋﺎﺕ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﻭ ﺍﻣﻮﺭ ﺧﻄﺮﻧ&= #65166;ﻙ ﻭﻣﻬﻠﻚ'ﻭ ﻳﺎ ﻣ= ﻘﺮﺭﺍﺕ ﻗﺎﻧﻮﻥ ﻭ ﻋﺮﻑ = ﺟﺎﺭﻯ'ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺍﺯ ﺧ&= #65262;ﺩ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨ&#= 65194;. ﮐﻪ ﺑﺨﻮﺍﻫﺪ ﺑ&= #65198;ﺍﻯ ﺯﻣﺎﻥ ﺁﺭﺍﻡ ﻭ&= #65219;ﻮﻟﺎﻧﻰ'ﺯﻧﺪ= 4404;ﻰ ﺩﺭ ﻋﺰﻟﺖ ﺳﻠﻮ&= #64400;ﻰ ﻭﺩﺭ ﺗﻨﻬﺎﺋﻰ &= #65261; ﺗﺎﺭﻳﮑﻰ ﻭ ﻣﺤ&= #65268;ﻂ ﺑﺪﻭﻥ ﻫﺮ ﻣﺤﺮ&= #65241; ﺧﺎﺭﺟﻴﻮ ﺟﺬﺏ &= #65187;ﻮﺍس ﺳﺎﻟﻚ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ ﮐﻪ ﺍﻟﺒﺘﻪ ﺍﻳ&= #65254; ﻧﻮﻉ ﺯﻧﺪﮔﻰ ﺳ&= #65198;ﻳﻌﺘﺮ ﻭ ﻋﻤﻴﻖ ﺗﺮ ﺗﺰ= ﮐﻴﻪ ﻧﻔس ﺭﺍ ﺍﻧﺠﺎ&#= 1605; ﻤﻴﺪﻫﺪ.ﮐﻪ ﻓﺮ&= #65211;ﺖ ﺗﺠﻠﻴﻪ ﺑﺼﻔﺎ&#= 65173; ﺟﺪﻳﺪ ﺍﻟﻬﻰ ﺑ&= #65176;ﻌﻠﻴﻢ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ. ﻭﻫﺮ ﭼﻴﺰ= ﻯ ﻭﮐﺎﺭﻯ ﺭﺍ ﮐﻪ = ﭘﻴﺮ ﺗﺤﺮﻳﻢ ﺳﺎﻟﻚ &= #65251;ﻴﮑﻨﺪ'ﻋﮑس ﺁﻥ ﺣﻠﺎﻝ ﻭﻣﺠ&= #65166;ﺯﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻭﻟﻰ ﭼﻮﻥ = ﺳﺎﻟﻚ ﺑﮑﻤﺎﻝ ﺍﻟﻬﻰ &= #65197;ﺳﻴﺪ ﻭ ﺑﺨﻠﻖ ﺑﺎﺯﮔ&= #65208;ﺖ' ﻫﺮ ﻭﺿﻌﻰ ﺩﺭ ﺟ= ﺴﻢ ﻭﺫﻫﻦ'ﻭﺣﺘﻰ ﺭ&= #65261;ﺍﻥ ﺗﺰﮐﻴﻪ ﺷﺪﻩ ﺩ&= #65203;ﺖ ﻣﻴﺪﻫﺪ ﺿﺮﺭﻯ &= #65169;ﺂﻳﻨﺪﻩ ﻭ ﺫﺍﺕ ﺭﻭﺣﻰ ﺍ= ﻧﺴﺎﻥ ﮐﺎﻣﻞ ﻧﺪﺍﺭﺩ.&= #65261; ﺑﻘﻮﻝﭘﻴﺎﻣﺒ= 5198;' ﺣﺘﻰ ﺍﮔﺮ ﺯﻧﺎ = ﻭﺩﺯﺩﻯ ﮐﻨﺪ ﮐﻪ ﻧﺰﺩ ﺍ= ﻋﺮﺍﺏ ﻭ ﺳﺎﻟﮑﺎﻥ ﺑﺪ&= #65175;ﺮﻳﻦ ﮔﻨﺎﻩ ﺍﺳﺖ.ﺯﻳ&= #65198;ﺍ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻭﻋﺪﻩ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﺧ= ﺪﺍﻭﻧﺪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺑﺨﻮﺩﺵ ﺍﺟﺎﺯ&#= 65257; ﻧﻤﻴﺪﻫﺪ'ﺑﺮﺧ&#= 65248;ﺎﻑ ﻭﻋﺪﻩ ﺧﻮﺩ ﺑﺴ&= #65166;ﻟﻚ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65169;ﻰ ﻭﻓﺎﺋﻰ ﮐﻨﺪ .ﺑ= ﺮﺧﻠﺎﻑ ﻭﻋﺪﻩ ﺑﻬﺸﺘﻬ&#= 65166;ﻯ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ &= #64380;ﻬﺎﺭﮔﻮﻧﻪ' ﺩﻭﭼﺎﺭ ﺟﻬﻨّ= 5250; ﭼﻬﺎﺭ ﮔﺎﻧﻪ ﻭ = ﭼﻬﺎﺭﮔﻮﻧﻪ ﻧﺴﺦ ﻭﻣﺴﺦ'ﺩﺭ = ﺟﻬﻨّﻢ ﺟﻬﺎﻧﻮﻡ ﺟﻬﺎ&#= 65253; ﺑﻨﻤﺎﻳﺪ.ﺯﻳﺮ&#= 65165; ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65207;ﺪﻩ ﻭﻭﺍﺻﻞ &#= 65169;ﻮﻋﺪﻩ ﭘﻴﺮ ﻭ ﺧﺪﺍﻭﻧ&= #65194;'ﺩﺭ ﻭﺍﻗﻊ ﺍﻳﻦ ﻫﻤ&= #65166;ﻧﻰ شهود ﺍﻟﻬﻰ ﺭʋ= 65; ﺩﺍﺭﺩ.ﻭﺧﻮﺩ ﻧﻴﺰ ﺍﺯ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﺑﺴﺎﻟﮑﺎﻥ ﺧﻮ&#= 65193; ﻭﻋﺪﻩﺍﻯ ﮐﻪ ﻣ&= #65268;ﺪﻫﺪ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194;.ﮔﺮﭼﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ ﻭﻋﺪﻩ ﻣﺮﺍﺗﺐ &= #64344;ﺎﺋﻴﻦ ﺭﺍ ﺗﺤﻘﻖ ﻣﻴﺪ&= #65259;ﻨﺪ.ﺍﮔﺮ ﺑﻨﻔﻊ ﺯﻣﺎﻧﻬ&#= 65166;ﻯ ﺑﺴﻴﺎﺭ ﺩﻭﺭﺗ&#= 65198; ﻧﻮﻋﻰ ﺑﺎﺷﺪ.ﻭ = ﻟﺬﺍ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭ&= #65227;ﺪﻩ ﭘﻴﺎﻣﺒﺮ</sp= an> &#= 65197;ﺍ ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﺑ&= #65204;ﺎﻟﻚ ﻧﻤﻴﺪﻫﺪ ﺍﮔﺮ &= #65169;ﺼﻠﺎﺡ ﺍﻭ ﻧﻤﻰ ﺑﻴﻨﺪ.= ﻭ ﻟﺬﺍ ﺑﺎﻳﺪ ﺗﺄ&= #65191;ﻴﺮ ﺷﻬﻮﺩﻯ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ.ﺗﺎ ﻭﻗ&= #65176;ﻰ ﮐﻪ ﺫﺧﻴﺮﻩ ﺁﺧ&= #65198;ﺕ ﻣﻘﺎﻡ ﺑﻌﺪﻯ ﺑ&= #65188;ﺪّﻯ ﺑﺮﺳﺪ'ﮐﻪ ﺳﺎﻟ&= #65242; ﺩﺭ ﻣﺮﺣﻠﻪ ﺟﺪ&= #65267;ﺪ' ﻗﺎﺩﺭ ﺑﺎﺩﺍﻣ&#= 65258; ﺭﺍﻩ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﮐ&= #65258; ﺑﺸﻬﻮﺩ ﺑﺎﻟﺎ&#= 65175;ﺮ ﻧﻴﺰ ﺑﺎﺷﺪ.<o:p></o:p></span= > ﻟﺬﺍ ᥸= 3;ﺎﻟﻚ ﺻﻔﺎﺕ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ'ﻭ ﺗﻤﺎﻡ ﺻﻔﺎﺕ ﺭ&= #65261;ﺡ ﺣﻴﻮﺍﻧﻰ'ﻭﺍﮐ&#= 1579;ر ﺻﻔﺎﺕ ﺍﻧﺴﺎﻧ&#= 1740; ﺨﻮﺩﺭﺍ ﺩﺭ ﺗﺠ&= #65198;ﻳﺪ ﻧﻔس ﺍﻧﺠﺎﻡ ﻣ&#= 65268;ﺪﻫﺪ.ﮔﺮﭼﻪ ﺍﺣﻮﺍﻝ ﺳﺨﺘﻰ &= #65165;ﺳﺖ. ﮐﻪ ﻧﺴﺒﺖ ﺑﺎﺣ&= #65262;ﺍﻝ ﺩﻳﮕﺮﺍﻥ ﻋﺠﻴ&#= 65168; ﻭ ﻏﻴﺮ ﻃﺒﻴﻌﻰ = ﺑﻨﻈﺮﻣﻴﺮﺳﺪ. ﭘس ﻋﻮﺍﻣﻞ ﻣث= 576;ت ﺭﺍ ﭘﺮﻭﺭﺵ ﻣﻴ&= #65268;ﺎﺑﺪ.ﺩﺭ ﻫﻨﺮ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ'ﺑﺎﻳﺪ ﺑﺎ ﺗﺨﻠﻴﻪ ﺍﺯ = ﻣﻌﺎﻳﺐ ﻭﻧﻮﺍﻗﺺ ﻭ ﺻﻔ&= #65166;ﺕ'ﻭ ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎ&#= 65173; ﺍﻟﻬﻰ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ'ﺁﻧﻬﻢ ﺩﺭ ﺣﺪّ ﮐﻔﺎﻳ&#= 65174; ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; ﺍﻟﻬﻰ' ﮐﻪ ﺧﺎﺹ= ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ' به ﺘﺤﻠﻴ&#= 65258;ﻫﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺮﺳﺪ.&= #64380;ﻪ ﺑﻬﺘﺮ ﻭﻟﻮ ﻣﺸ&= #64401;ﻞ ﺗﺮ ﮐﻪ ﺑﺸﻬﻮﺩ = ﻧﻬﺎﺋﻰ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻧ&= #65268;ﺰ ﻣﻴﺮﺳﺪ. ﮐﻪ ﻣﻔ= ﻴﺪ ﻫﺪﺍﻳﺖ ﺍﻟﻬﻰ &= #65203;ﺎﻟﮑﺎﻥ ﺧﻮﺩ ﮔﺮﺩﻧﺪ ﻭ = ﻧﻘﺶ ﺭﺏّ ﻭﺭﺑﻮﺑﻴ= 617;ﺖ ﺳﺎﻟﮑﺎﻥ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﻗﺮﺍﺭ ﺑﮕ&= #65268;ﺮﺩ.ﮐﻪ( ﺭﺍﺑﻰ) ﻳﻬﻮﺩﻳ&= #65166;ﻥ ﻭ ﺁﻳﺖ ﺍﻟﻠﻪ ﺍ= ﺳﻠﺎﻣﻰ ﻭﻭﺍﻗﻌﻰ ﺍﻟﻬ&#= 65264;'ﺗﻨﻬﺎ </spa= n>ﮐﻠﻤﺎﺕﺍﻟ᥾= 0;ﻰ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﻫﺴﺘﻨﺪ.ﻭ = ﻧﻪ ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﻣ&= #65198;ﺩﻡ ﻓﮑﺮ ﻋﻘﻴﺪﻩ ﻧ&= #65194;ﺍﺭﻧﺪ ﻭ ﺣﺘﻰ ﻗﺪﺭﺕ ﻓ= ﻬﻢ ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 4400;ﻰ ﺍﻟﻬﻰ ﺭﺍ ﻧﺪﺍ&= #65197;ﻧﺪ. ﭘس ﺍﺯ ﺍﺻﻠﺎﺡ &= #65207;ﺪﻥ ﺗﻤﺎﻡ ﺻﻔﺎﺕ ﺗ&= #65236;ﮑّﺮ ﺩﺭﺳﺎﻟﻚ ﻭﮐﺎ&#= 65251;ﻞ ﺷﺪﻥﺎﻟﻬﻰ ﺍﺳ&#= 65174;'ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺭ&= #1572;ﻳﺎﻯ ﺳﺎﻟﻚ ﻃﺎﻟﺐ ﻟ&= #65240;ﺎﻯ ﺍﻟﻬﻰ'ﻧﻮﺭ ﺻﻮ&= #65197;ﺕ ﻭﻣﻘﺎﻡ ﺍﻟﻬﻰ &= #64344;ﻴﺮ ﮐﺎﻣﻠﻰ ﺭﺍ ﺑﻮ&= #65263; ﻧﺸﺎﻥﻣﻴﺪﻫﺪ. &= #64400;ﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺍﻳ&#= 65254; ﭘﻴﺮ ﺭﺍ ﺑﺸﻨﺎ&= #65203;ﺪ ﻭ ﭘﻴﺪﺍ ﮐﻨﺪ'ﻭ= ﭘﻴﻤﺎﻥ ﺳﻠﻮﮐﻰ ﺑﺒﻨﺪ&#= 65193; ﻭ ﺳﻮﮔﻨﺪ ﺑﻴﻚ = ﻭﺳﻴﻠﻪﺍﻟﻬﻰ ﺑﺨﻮﺭﺩ'ﮐﻪ ﺟﺎ&= #65263; ﺑﺎﺯﮔﺸﺖ ﺍﺯ ﺳ&= #65262;ﮔﻨﺪ ﻧﻴﺰ ﻧﺒﻮﺩﻩ ﺑ&= #65166;ﺷﺪ.<o:p></o:p> ﭘ= س ﮐﺎﺭ ﻫﻨﺮﻯ ﺗﻨﻬﺎ ﻳ&= #65242; ﭼﻴﺰ یا ﺷﻴﺌﻰ &#= 65251;ﺎﺩﻯ ﻧﻴﺴﺖ.ﺍﻳﻨﻚ ﻳ&= #65242; ﺃﻣﺮ ﺯﻳﺒﺎﻯ ﻫ&= #65256;ﺮﻯ ﺍﺳﺖ'ﮐﻪ ﺳﺎﻟﻚ = ﻫﻢ ﻳﻚ مرﺑّﻯ اﻟʌ= 60;ﻰ' ﻭﺧﻮﺩ ﻧﻴﺰ ﻣﻘ&= #65166;ﻣی اﻟﻬﻰ ﻳﺎﻓﺘﻪ &#= 64400;ﻪ ﻣﻨﺎﺳﺐ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ. ﭼﻮﻥ ﺩﺭ ﺍﻳﻦ ﻣ= ﺎﺩﻩ ﻫﻨﺮﻯ ﻭ ﺃثر ﻫ&#= 65256;ﺮﻯ ﺷﺪﻩ'ﻏﺎﻳﺖ ﻭ ﻫ= ﺪﻑ ﻣﻌﻨﻰ ﻭﺭﻭﺣﻰ &= #65259;ﻢ ﻫﺴﺖ.ﮐﻪ ﻫﻨﺮﻣ&= #65256;ﺪ ﺩﺭ ﺃثر ﻫﻨﺮﻯ &#= 65191;ﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍ&= #65203;ﺖ.ﮐﻪ ﻣﺠﺴّﻤﻪ ﺯﻳﺒ= 5166;'ﺗﻨﻬﺎ ﻳﻚ ﺳﻨﮓ ﻧﻴﺴﺖ.= ﺟﻬﺎﻧﻰ ﺯﻳﺒﺎﺋی ﻮﻣﻌ= 5256;ﻰ ﻭﻣﺤﺮﻙ ﺍﺣﺴﺎ&#= 1587; ﺩﺭ ﻧﺎﻇﺮ ﺧﻮﺩ = ﺩﺍﺭﺩ.ﮐﻪ ﺣﺘﻰ ﻣﻴﺘﻮﺍﻥ &= #65153;ﻧﺮﺍ ﺁﺷثاﻯ ﺑﻬﺘﺮ = 5165;ﺯ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺯ&#= 65267;ﺒﺎ ﺩﺍﻧﺴﺖ.ﭼﻮﻥ ﺯ&= #65267;ﺒﺎﺋﻰ ثاﺑﺖ ﺩﺍﺭﺩ ﻭ= 5169;ﻰ ﺁﺯﺍﺭ ﺍﺳﺖ. ﮐﻪ= ﻫﺮ ﺯﻳﺒﺎﻯ ﺍﻧﺴﺎ&#= 65253; ﺩﺍﺭﺩ. ﮔﻮﺋﻰ ﺭ= ﻭﺡ ﻳﺎ ﭼﻴﺰ ﻧﺎﭘﻴ&= #65194;ﺍﺋﻰ ﺩﺭ ﺩﺭﻭﻥ ﺳﻨﮓ = ﻗﺒﻞ ﺍﺯﺗﺮﺍﺵ ﺑﻮﺩ&#= 65257;'ﻭ ﻳﺎ ﺩﺭ ﺗﺎﺑﻠﻮ&= #65263; ﻗﺒﻞ ﺍﺯ ﺭﻧﮓ ﺁ= ﻣﻴﺰﻯ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ &= #64400;ﻪ ﭘﻴﺪﺍ ﻧﺒﻮﺩﻩ.&= #65261;ﻫﻨﺮﻣﻨﺪ ﺁﻧﺮﺍ ﺑﻴﺮﻭﻥ &= #64400;ﺸﻴﺪﻩ ﺍﺳﺖ.ﺩﺭ ﻭﺍﻗﻊ = ﻣﺎﺩﻩﺳﻨﮓ ﺍﺯ ﻟﺤﺎﻅ ﻫﻨﺮ&= #65263; ﺑﺎﻟﻘﻮّﻩ ﻭﺍ= 5203;ﺘﻌﺪﺍﺩ'ﺧﻴﻠﻰ ﺻﻮﺭﺗﻬﺎﻯ ﺩﻳ&#= 64405;ﺮﻯﺮﺍ ﺩﺍﺭﺩ. ﮐﻪﻫﻨﺮ&= #65251;ﻨﺪ ﺗﺠﺴم ﺴﺎﺯ ﺍﻧ&#= 65176;ﺨﺎﺏ ﻧﮑﺮﺩﻩ ﮐﻪ ﺩﺭ = ﺳﻨﮓ ﺍﻳﺠﺎﺩ ﻧﻤﺎﻳ&#= 65194;.ﺩﺭﻗﺴﻤﺖ ﻣؤثّر ﻭﻣﺤﺮ᥼= 1; ﻋﻮﺍﻃﻒ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﺍ&= #65255;ﺴﺎﻥ ﺧﻮﺩ ﺳﻨﮓ ﻧﻴﺴ&= #65174;. ﺑﻠﮑﻪ ﺻﻮﺭﺕ ﺗ&= #65166;ﺯﻩ ﺩﺭﺳﻨﮓ ﺍﺳﺖ.ﻭ&= #65251;ﺎﺟﺮﺍﻯ ﺻﻮﺭﺕ ﺑﺨﺼﻮﺹ &= #65193;ﺭ ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﻭ&= #65267;ﺎ ﺻﻮﺭﺗﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺩﺭ ﺗﺠﻠّﻴﺎﺕ &#= 65203;ﻤﺒﻮﻟﻴﻚ ﺍﻟﻬﻰ'ﮐﻪ ﺑﺼﻮ&= #65197;ﺕ ﻋﺮﺵ ﻭﻧﻮﺭ'ﻭ ﮔ= ﺎﻫﻰ ﺑﺼﻮﺭﺗﻰ ﺍﻧﺴ&#= 65166;ﻧﻰ ﭼﻮﻥ ﺻﻮﺭﺕ ﻣﺼ&= #65220;ﻔﻮﻯ ﺑﺴﺎﻟﮑﺎﻥ ﻣﺤ&#= 65252;ﺪﻯ ﻭ ﻳﺎ ﺻﻮﺭﺕ ﻣﺮ= ﺗﻀﻮﻯ ﻣﺴﻴﺢ ﺑﺮﺍﻯ ﮐ&= #65166;ﻣﻠﺎﻥ ﺑﺎﺯﮔﺸﺘﻪﺑﺨ= 5248;ﻖ ﮐﺎﻣﻠﺎﻥﻤﺴﻴ= 5188;ی ﻤﻴﺒﺎﺷﺪﮐﻪ ﺻ&#= 65262;ﺭتی اﻟﻬﻰ ﻫﺴﺘﻨﺪ &#= 65261;ﺩﺭﺻﻮﺭﺕ ﺑﺸﺮﻯ اﻭﻟﻴﺎ &#= 65199;ﻧﺪﻩ ﺍﺳﺖ.ﮐﻪ ﺷﺎﻫﺪ&= #65197;ؤﻳﺎﻫﺎﻯ ﺁﻧﻬﺎ'ﺑﺘﻮﺍﻧ&#= 65256;ﺪ ﻭﺩﺭﻙ ﺁﻧﻬﺎ ﮐ&= #65256;ﻨﺪ.ﮐﻪﺍﮔﺮ ﺑﺸﮑﻞ ﺩﻭﺭ ﻭ ﺃ= ﺑﺮ ﻭﺑﺨﺎﺭ ﻣﺘﻐﻴ&#= 1617;ﺮ ﺑﺎﺷﺪ ﻫﺮﭼﻪ ﺭ&= #65165; ﺗﻔﺴﻴﺮ ﮐﻨﻨﺪ' = ﺻﻮﺭﺕ ﺍﻟﻬﻰ ﺗﻔﺴﻴﺮ &= #65255;ﻤﻰ ﮐﻨﻨﺪ.ﭘس ﺳﺎﻟ&#= 65242; ﺍﺳﺖ'ﮐﻪ ﺗﺸﺒّ&#= 65258; ﺑﺬﺍﺕ ﺍﻟﻬﻰ ﭘ&= #65268;ﺪﺍ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺧﻮ&= #65193; ﻧﻴﺰ ﺍﻟﻬﻰ ﻣﻴ&= #65208;ﻮﺩ'ﻭﻗﺘﻰ ﺳﺎﻟﻚ ﺑﻬﺮ ﻳﻚ = ﺍﺯ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻣﻴﺮﺳﺪ. ﻣﻤﮑﻦ = ﺍﺳﺖ ﺑﺮﺧﻰ ﺳﻨﮕﻬﺎ &= #65261; ﺭﻧﮕﻬﺎ ﻭ ﺍﺷﻴ&= #1575;ء ﻣﻔﻴﺪ ﻳﻚ ﺃثر &#= 65259;ﻨﺮﻯ ﺷﺪﻥ ﻧﺒﺎﺷﻨﺪ'&= #64400;ﻪ ﺩﺭ ﻭﺍﻗﻊ ﻫﻤﻴ&= #65208;ﻪ ﻋﺪﻡ ﺍﺳﺘﻌﺪﺍ&#= 65193; ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ'&= #64400;ﻪ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺍ&= #65199; ﻫﻤﻪ ﻣﻮﺍﺩ'ﻭ ﻫ= ﻤﻪ ﺍﺣﻮﺍﻝ ﻣﺎﺩﻩ &= #64400;ﺎﺭ ﻫﻨﺮﻯ ﺑﺴﺎﺯﺩ.&= #64380;ﻮﻥ ﺍﺳﺘﻌﺪﺍﺩﻯ ﻧ&#= 65194;ﺍﺭﺩ'ﮐﻪ ﻣﺎﺩﻩ ﺭﺍ ﺑﺪﻭ&= #65253; ﺍﺳﺘﻌﺪﺍﺩ ﻣﻴ&#= 65192;ﻮﺍﻧﺪ.ﺍﻭﻟﻴA= 166;ﻯ ﺍﻟﻬﻰ ﻧﻴﺰ ﺩﺭ = ﺣﺪﻭﺩﻯ ﻣﻴﺘﻮﺍﻧﺪ'ﻃﺎ&#= 65247;ﺒﺎﻥ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺳ&= #65166;ﻟﻚ ﺭﺍ ﺑﮑﻤﺎﻝ ﺍﻟ&= #65260;ﻰ ﺑﺮﺳﺎﻧﻨﺪ.ﻭ ﺍ&= #64404;ﺮ ﺍﺳﺘﻌﺪﺍﺩﻯ ﺩ&#= 65197; ﺷﺨﺼﻰ ﻧﺒﺎﺷﺪ'&= #65259;ﺮﭼﻪ ﻗﺪﺭ ﺑﻌﻨﻮﺍﻥ &= #65203;ﺎﻟﻚ'ﺑﺨﻮﺍﻫ= 5194; ﺑﺮ ﻭﻯ ﺗﺄثیر = 5169;ﮕﺬﺍﺭﺩ'ﻧﺘﻴʋ= 84;ﻪﺍﻯ ﻧﺨﻮﺍﻫﺪ</sp= an> &#= 65193;ﺍﺷﺖ. ﮔﻮﺋﻰ ﻣﻌﻠﻢ ﺑ&= #65198;ﻣﺤﺼﻞ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺗ&= #65156;ثیر ﺑﮕﺬﺍﺭﺩ. ﺣﺘﻰ = ﺍﮔﺮ ﺑﺰﻭﺭ ﻭ ﺗﻬﺪﻳ&= #65194; ﻭﻭﻋﻴﺪ'ﻳﺎ ﺗﻄ&= #65252;ﻴﻊ ﻭ ﻓﺮﻳﺒﮑﺎﺭﻯ &= #65169;ﺎﺷﺪ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ &= #65169;ﺮﺍﻯ ﻓﻬﻢ ﺍﻫﻤﻴّﺖ &#= 65203;ﻠﻮﮐﻰ'ﻫﻨﻮﺯ ﺩﺭ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭ ﺩ= ﺭ ﻓﺼﻮﻝ ﺍﻭﻟﻴّ= 5258; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﭼﻨﺪﻳﻦ ﻭ ﭼﻨﺪ ﺗﻮﻟﺪ ﺑ= ﺸﺮﻯ' ﻭ ﺑﺪﻭﻥ ﻫﺮ ﻗﻬ= ﻘﺮﺍ ﻭﮐﺎﺭﻣﺎﺋی ﺪ= 5197; ﺭﻭﺡ ﺷﺨﺺ</s= pan>'ﺁﻧ= ;ﮕﺎﻩ ﺑﺴﺮﺣﺪّ ﻋﻘﻞ &#= 65261;ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﻣﻴﺮﺳﻨﺪ ﭼﻮﻥ &= #65227;ﻘﻞ ﻭ ﺍﺧﻠﺎﻕ ﻭ ﻋﺸ= ﻖ ﻭ ﺍﺭﺍﺩﻩ ﻭ ﻏﻴ= ﺮﻩﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺩﺭﻙ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﻨﺪ.<o:p></o:p> ﭘس ﺍﻭﻟ= ﻴﺎﻯ ﺍﻟﻬﻰ ﺣﻖ ﺩﺍﺭ&= #65255;ﺪ'ﻃﺎﻟﺒﺎﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﮐ&= #65258; ﺣﺘﻰ ﺍﮔﺮ ﺧﺪﺍ&= #65261;ﻧﺪ ﺑﺂﻧﻬﺎ ﻣﻌﺮﻓ&#= 65264; ﮐﺮﺩﻩ ﺑﺎﺷﺪ'ﻣ&= #65262;ﺭﺩ ﺁﺯﻣﺎﻳﺶ ﺩﺭ ﻳ&= #65242; ﻗﺮﺍﺭ ﺩﺍﺩ ﻋﻘ&= #65194; ﻣﻮﻗّﺖ ﺗﻤتّŸ= 3; ﻘﺮﺍﺭﺩﻫﺪ. ﮐﻪ ﺑﺮﺍﻯ ﻳﻚ ﻳﺎ ﭼ= ﻨﺪ ﭼﻠّﻪﺍﻯ' ﮐﻪ ﺑ&= #65204;ﺎﻟﻚ ﺻﻮﺭﺕ ﺍﻟﻬﻰ ﺭ&= #65165; ﻭﺳﻴﻠﻪ ﺗﻮﺳّ= 5246; ﻋﺒﺎﺩﻯ ﻗﺒﻮل &#= 65252;ﻴﮑﻨﺪ.ﻭ ﺑﺘﺪﺭﻳﺞ ﺻﻔﺎ&#= 65173; ﻣﻨﻔﻰ ﻭ ﻋﺎﺩﺍ&= #65173; ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65197;ﻫﺎ ﻣﻴﮑﻨﺪ ﻭﭼﻮﻥ &= #65203;ﻨﮓ ﺑﺮﺍﻯ ﺳﻨﮓ ﺗﺮ&= #65165;ﺵ'ﺧﻮﺩﺭﺍ ﭘﺬﻳﺮﺍﻯ ﺻﻮﺭ&#= 65173; ﺟﺪﻳﺪﻯ ﻤﻴﺪﻫ&#= 65194;. ﺁﻧﮕﺎﻩ ﺍﺯﺩﻭ&#= 65165;ﺝ ﺩﺍﺋﻢ ﻭ ﺁﻧﭽﻪ = ﺳﺎﻟﻚ ﺑﺎ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264; ﺧﻮﺩﭘﻴﻤﺎﻥ ﻣ&#= 65268;ﺒﻨﺪﺩ' ﺗﺎ ﺁﺧﺮ ﻋﻤﺮ<s= pan dir=3DLTR> </spa= n>ﺩﺭ ﻗﻴﺪ ﺳﻮ@= 404;ﻨﺪ ﺧﻮﺩ ﻣﺤﺒﻮس ﺍ&#= 65203;ﺖ. ﮐﻪ ﺑﮑﻤﺎﻝ ﻭ ﺑ= ﺨﻠﻖ ﺑﺎﺯ ﮔﺮﺩﺩ.ﻭﺗ&= #65198;ﻙ ﺻﻠﺎﺕ ﻭ ﺍﺭﺗﺒ&= #65166;ﻁ ﺳﺎﻟﻚ'ﺩﺭ ﻧﻴﻤ&= #65258; ﺭﺍﻩ ﺑﺎ ﭘﻴﺮ ﺍ= ﻟﻬﻰ'ﺑﺰﺭﮔﺘﺮ&#= 65267;ﻦ ﮔﻨﺎﻩ ﺷﺎﻳﺴﺘ&#= 65258; ﻣﺠﺎﺯﺍﺕ ﺍﺯ ﻧ&= #65224;ﺮ ﺍﻟﻬﻰ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ.ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﻣ&= #65204;ﺦ ﻣﻴﻤﻮﻥ ﻭﺧﻮﻙ &= #65169;ﻬﺘﺮﻳﻦ ﺷﺎﻧس ﺁﻧﺎﻥ ﺧ&#= 65262;ﺍﻫﺪ ﺑﻮﺩ.ﮐﻪ ﭘﻴﻤﺎ&= #65253; ﻣﻰ ﺷﮑﻨﺪ ﻭ ﻳﺎ= ﻧﻔﺎﻕ ﻣﻴﮑﻨﺪ'ﻭ ﻳﺎ ﺣ= ﺘﻰ ﺍﻗﺘﺼﺎﺩ ﺑﺎ ﻣ&= #65240;ﺎﺻﺪ ﺩﻧﻴﻮﻯ'ﻭ ﻳﺎ ﮐ= ﻢ ﮐﺎﺭﻯ ﻭ ﺳﺴﺘﻰ = ﺩﺭ ﺍﺟﺮﺍﻯ ﺩﺳﺘﻮ&#= 65197;ﺍﺕ ﭘﻴﺮ می ﻨﻤﺎﻳ= 5256;ﺪ.ﮐﻪ ﻣﺎﺭ ﻭﻣﻮﺭ ﻭ ﺑ= ﺪﺗﺮ ﺑﻔﺴﺦ ﮔﻴﺎﻫﻰ &= #65261; ﺭﺳﺦ ﺟﻤﺎﺩﻯ ﻭ&= #65261;ﺳﺦ ﺟﻤﺎﺩﻯ ﻫﻢ ﺍﻳ&= #65256;ﻚ ﺑﺴﻘﻮﻁ ﻣﻘﺎﻡ &= #65255;ﻮﻋﻰ ﻭﺍﻟﻬﻰ ﺭﻭﺡ ﻣ&= #65268;ﺮﻭﻧﺪ.ﮐﻪ ﺷﺎﻣﻞ ﺗﻤﺎﻡ ﭘ&= #65268;ﺮﻭﺍﻥ ﻗﺸﺮﻯ ﺍﺳﺖ.ﻭﺍ&= #65247;ّﺎ ﺑﻰ ﺩﻳﻨﺎﻥ ﻣﻨ&= #64401;ﺮ ﺧﺪﺍ ﻭ ﭘﻴﺎﻣﺒ&= #65198;ﺍﻥ ﻭﺯﻧﺪﮔﻴﻬﺎﻯ &#= 65169;ﻌﺪﻯ'ﭼﻨﺎﻥ ﻣﺠﺎﺯﺍﺕ ﻧﺪﺍ&#= 65197;ﻧﺪ.ﺯﻳﺮﺍ ﻋﻘﻞ ﻭﺍﺣﺴﺎس &#= 65165;ﻫﻤﻴّﺖ ﺳﻠﻮﮐﻰ'ﻭ ﺗﺮس &= #65165;ﺯ ﺑﺪ ﻋﺎﻗﺒﺘﻰ ﺍ&= #65247;ﻬﻰ ﭘس ﺯ ﻣﺮﮒ ﻧﺪﺍ&= #65197;ﻧﺪ.ﻭﺍﻟّﺎ ﻣﺪﺍﻡ ﺑﻴﺎﺩﺁ&#= 65261;ﺭﻯ ﺟﻬﻨّﻢ ﺑﻬﻤﻪ &#= 65251;ﻴﺸﻮﺩ.<o:p></o:p> ﭘس ﮐﺎﺭ= ﻫﻨﺮﻯ ﮐﻪ ﻗﻄﻌﻪ ﺳﻨﮓ = ﻭ ﺭﻧﮓ ﻭ ﺁﻫﻨﮓ ﻧ= ﻴﺴﺖ.ﺑﻠﮑﻪ ثمرﻩ ﺗﺠﻠّﻴᥴ= 6;ﺕ ﻭ ﺟﻬﺪ ﺑﺴﻴﺎﺭ = ﺍﺳﺖ'ﮐﻪ ﺯﻣﺎﻧﻬﺎﻯ ﺩﺭ&#= 65165;ﺯﻯ ﻫﻨﺮﻣﻨﺪ ﺗﻤﺮ&#= 65267;ﻨﺎﺕ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﺩ.= ﻭﺣﺘﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;ﺗﺠﺮﺑﻴّﺎﺕ ﺧﻮﺩﺭﺍ'ﺑﺮﺍﻯ &= #65175;ﺮﺑﻴﺖ ﺩﻳﮕﺮﺍﻥ ﺩﺍﺭ&#= 65255;ﺪ. ﻟﺬﺍ ﺟﻤﺎﻝ ﺍﺯ = ﻫﻨﺮﻯ ﺗﻨﻬﺎ ﺩﺭﮐﻮﺷ&#= 65206;ﻣﻮﺿﻮﻉ ﻭﻣﺎﺩﻩ ﻭ ﺳﻮﮊ&= #65257; ﻫﻨﺮﻯ ﻧﻴﺴﺖ. ﺑ= ﻠﮑﻪ ﻳﻚ ﺫﺍﺕ ﺟﺪﻳﺪ = ﺍﺯ ﻣﺎﺩﻩ ﻭ ﻳﺎ ﺍﻧ= ﻌﮑﺎس ﺫﺍﺗﻰ'ﺍﺯ ﺫﺍﺕ = ﻭﺭﻭﺡ ﻫﻨﺮﻣﻨﺪ ﺩﺭ ﻣ&= #65166;ﺩﻩ ﻣﻴﺒﺎﺷﺪ.ﻫﻤﺎ&#= 65253; ﮔﻮﻧﻪ ﮐﻪ ﻣﺮﺍ&= #65175;ﺐ ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺳﺎﻟﮑﺎ&#= 65253;'ﺁﻏﺎﺯ ﺍﺯ ﺻﻮﺭﺕ ﭘﻴﺮ = ﮐﺎﻣﻞ ﺩﺭ ﺗﻮﺳّﻠﺎﺕ &#= 65219;ﻮﻟﺎﻧﻰ ﺳﺎﻟﻚ' ﺁﻧﮕﺎﻩ = ﮔﻮﺋﻰ ﺩﺭ ﻣﺎﺩﻩ ﻭﺟﻮ&= #65193; ﺳﺎﻟﻚ'ﭼﻮﻥ ﺳﻨ&= #64403; ﻭ ﺣﻴﻮﺍﻧﻴّﺖ &#= 65261; ﻤﺎﺩﻯ'ﺟﻤﺎﻝ ﺍ&= #65247;ﻬﻰ ﺩﺭﺷﻬﻮﺩﻫﺎ ﺁ&#= 65235;ﺮﻳﺪﻩ ﺷﺪﻩ ﺍﺳﺖ. ﻭ ﺷﺎ= ;ﻫﺪﺍﻥ ﺭﺍ ﭼﻮﻥ ﺷﻬﻮﺩ'= ﺩﺭ ﻳﻚ ﺩﻳﺪﺍﺭ ﺷﺐ = ﻗﺪﺭﻯ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﻭ&#= 65187;ﺪﺕ ﻭﺟﻮﺩ ﺁﻧﻬﺎ'ﻫ&= #65252;ﺎﻥ ﮐﺴﺐ ﺍﻳﻦ ﻫﻤﺎ&= #65255;ﻰ ﺭﻭﺡ ﺳﺎﻟﻚ'ﻳﺎ = ﺭﻭﺡ ﺍﻟﻬﻰ ﻣﺸﻬﻮﺩ&#= 65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ.ﺑﺨﺼ&#= 65262;ﺹ ﺩﺭﺷﻬﻮﺩ ﺭﻭح اﻟﻘﺪس ﻗﺎﺋﻢ</sp= an>' ﻣﻘﺪّس= ﺗﺮﻳﻦ ﺭﻭﺡ ﻣﻤﮑﻦ ﺩﺭ = ﻧﻮع ﺒﺸﺮﻯ' ﺗﺎ ﺑﻌﺪ= ﻫﺎ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ'ﻧﻴﺰ ﺑﺘﻘﺪﻳس ﻋﺎﻟ= 5264; ﺗﺮ ﻧﻮﺭ ﺭﺏّ ﺭ&= #65187;ﻤﺎﻥ ﻧﻴﺮ ﺑﺮﺳﻨﺪ . ﮐ= ;ﻪ ﺑﺎﺯ ﺍﻧﻮﺍﺭ ﺑ&= #65198;ﺗﺮ ﻭ ﺗﻘﺪّس ﻭ ﭘﺎ&#= 64400;ﻴﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻭ ﺻﻔﺎ&= #65173; ﺍﻟﻬﻰ ﻭﻋﻘله= 75;ی ﻋﻈﻴﻤﺘﺮ'ﻭ ﺭﻓ&= #65176;ﺎﺭﻫﺎ ﻭ ﮔﻔﺘﺎﺭﻫﺎ ﻭ = ﮐﺮﺩﺍﺭﻫﺎﻯ ﺑﺴﻴﺎﺭ ﻋﻈﻴﻤ&#= 65176;ﺮ'ﻭ ﺷﻬﻮﺩ ﻣﻄﻠﻖ ﻧ&= #65262;ﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺩ&#= 65197; </spa= n>ﻣﻄﻠﻖ ﺃﺑﺪʌ= 67;ّﺖ' ﺭﻭﺡ ﺍﻣﺮﻭﺯﻯ &= #1607;اﻣﺎ ﭼﻨﺎﻥ ﺭﻭﺣﻰ ﺍ&= #65247;ﻬﻰ ﮔﺮﺩﺩ.ﻭ ﺍﻳﻦ ﻫ= ﻤﺎﻧﻰ ﺁﻧﺮﺍ ﺑﺎﻳﺪ ﻭ&= #65165;ﺻﻠﺎﻥ ﻭﺣﺪﺕ ﻭﺟﻮﺩ'ﻭ = ﻳﮑﺎﻳﻚ ﺭﻭﺡ ﻓﺮﺩﻯ'ﻳﺎ = ﺭﻭﺡ ﮐﻠّﻯﺎﻟﻬﻰ ﭘ= 5268;ﺪﺍ ﮐﻨﺪ. ﮔﺮﭼﻪ ﺩﺭ= ﻧﻮﻉ ﺑﺸﺮﻯ'ﺑﺎﻳﺪﻫ&#= 65252;ﮕﺎﻥﺒﻬﻤﺎﻥ ﻧﻮﺭ ﻭﮐﻤﺎﻝ ﻭ = ﺗﻘﺪس ﻭ ﭘﺎﮐﻰ ﺭﻭﺡ ﺍ= ﻟﻬﻰ ﻗﺎﺋﻢﺭﺏّ ﺍﻟ= 5256;ﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺳﻨﺪ'&= #64400;ﻪ ﺷﻬﻮﺩ ﺷﺸﻢ ﺳﺎ&= #65247;ﮑﺎﻥ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺍﺳﺖ .<o:p></o:p> ﺍﻟﺒﺘﻪ= ﻧﻘّﺎﺷﺎﻥ ﺗﺠﺮﻳﺪﻯ ﻭﻣﺪ&#= 65197;ﻥ'ﺗﺎ ﺣﺪﻭﺩ ﺗﺤﺮﻳﻚ &= #65165;ﺣﺴﺎس ﻧﺎﻇﺮ ﺭﺍﻣﻴﮑ&#= 65256;ﻨﺪ'ﺍﮔﺮ ﺧﻮﺩﺷﺎﻥ ﺑﺨﻮ&#= 65165;ﻫﺪ ﺩﺭ ﺩﻝ ﺧﻮﺩ'ﺑﺮ= ﺩﺍﺷﺖ ﻭ ﺗﺼﻮﺭﺍﺕ ﻣﻌ&= #65256;ﻰ ﺩﺍﺭ ﺑﺮﺗﺮ ﺍﺯ = ﻳک ﻘﻄﻌﻪ ﻫﻨﺮﻯ ﺑ&= #64401;ﻨﻨﺪ.ﺍﻟﺒﺘﻪ ﺳﻌﻰ ﺑﺪﻯ ﻧﻴﺴ&= #65174;'ﮐﻪ ﺗﺎ ﺣﺪّﻯ ﺩﺭ ﺳ&= #65220;ﺢ ﮐﺎﻣﻠﺎﻥ ﺭﻭﺣ&#= 65264; ﻭﻫﻨﺮﻯ ﻭ ﻣﻘﺎ&= #65249; ﺍﻟﻬﻰ ﻫﻨﺮﻣﻨ&#= 65194; ﮐﻮﺑﻴﺴﻢ ﻫﺴﺖ.&= #65261; ﺣﺘﻰ ﺭﻭﺍﻥ ﺩﺭ&= #65251;ﺎﻧﺎﻥ ﺑﺮﺍﻯ ﺷﻨﺎﺧﺖ &= #65251;ﻌﺎﻳﺐ ﺭﻭﺣﻰ ﻫﻨﺮﻣﻨ&#= 65194;'ﻭ ﻳﺎ ﻧﺎﻇﺮﺍﻥ ﻳ&= #65242; ﻗﻄﻌﻪ ﻣﺪﺭﻥ ﻭ&= #64400;ﻮﺑﻴﺴﻢ' ﺑﺮﺍﻯ ﻣﺸﮑﻠﺎ&#= 65173; ﺭﻭﺍﻥ ﻧﺎﻇﺮ ﺑ&= #65198;ﺑﻴﻤﺎﺭ ﺁﻧﺎﻥ ﺩﺭ ﻣﻴﻴ&= #65166;ﺑﺪ.ﮐﻪ ﭼﻪ ﻣﺸﮑﻠﺎﺗﻰ &= #65261;ﺟﻮﺩ ﺩﺍﺭﺩ.ﺗﺎ ﭼﻪ ﻧ= ﺼﺎﻳﺢ ﻣؤثّری ﺩﺭ ﺑ᥾= 8;ﻤﺎﺭ ﺧﻮﺩ ﻧﮑﻨﺪ.ﮐﻪ = ﻣﻌﻤﻮﻟﺎ ﺑﺴﻴﺎﺭ ﺯﻣﺎﻥ &= #65251;ﻴﺒﺮﺩ ﻭﺗﻮﻓﻴقی ﺪﺳA= 174; ﻣﻴﺪﻫﺪ. ﻭﻫﺮﮔ&= #65200; ﻧﻴﺰ ﺷﻔﺎﻯ ﮐﺎ&= #65251;ﻞ ﺩﺳﺖ ﻧﻤﻴﺪﻫﺪ. = ﻭ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺳ&#= 65166;ﻟﻤﺘﺮ ﻧﻴﺰ ﺑﻴﻤﺎﺭﺍ&#= 65253; ﺭﻭﺍﻧﻰ ﻭ ﻋﻘﺪ&= #65257; ﺩﺍﺭ ﻫﺴﺘﻨﺪ'ﺑ&= #65192;ﺼﻮﺹ ﻭﻗﺘﻰ ﮐﻪ ﺍﺻﺮ&= #65165;ﺭ ﻭ ﺗﻌﺼّﺐ ﺩﺭ ﻋ&= #65240;ﺎﻳﺪ ﺧﻮﺩ ﻣﻴﮑﻨﻨﺪ.&= #65165;ﻟﺒﺘﻪ ﻫﻨﺮ ﻧﻤﺎﺋﻰ ﺗ&= #65184;ﺮﻳﺪﻯ ﺗﻨﻬﺎﺑﺮﺧﻰ ﺻ&#= 65236;ﺎﺕ ﻭﻣﻈﺎﻫﺮ ﺣﺴّ= 5264; ﻧﺎﻇﺮﺍﻥ ﺭﺍ ﻣ&= #65268;ﺘﻮﺍﻧﻨﺪ ﺗﺤﺮﻳﻚ ﻧﻤﺎﻳ&#= 65256;ﺪ.ﻭ ﺣﺘﻰ ﺍﻳﻦ ﮔﻮﻧ&= #65258; ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65194;ﺭﻥ ﻣﻴﮕﻮﻳﺪ ﻣﻬﻢ &= #65169;ﺮﺍﻯ ﺁﻧﻬﺎ'ﻣﻘﻬﻮﺭ &= #64400;ﺮﺩﻥ ﻣﺎﺩﻩ ﺑﺮﺍﻯ ﻧ&= #65252;ﺎﻳﺶ ﺑﻌﻀﻰ ﻣﻮﺿﻮﻋ&#= 65166;ﺕ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﭼ&= #65268;ﺰﻯ ﺭﺍ ﺷﺒﻴﻪ ﭼﻴﺰ = ﺩﻳﮕﺮﻯ ﺑﮑﻨﻨﺪ ﻭﮔﻮﺋ&#= 65264; ﺑﺎﻫﻢ ﺗﮑﻠّﻢ &#= 65261;ﺗﻔﺎﻫﻢ ﻭ ﻣﺤﺎﮐﺎﺕ ﺩﺍ&= #65197;ﻧﺪ.ﺗﺮﺩﻳﺪی ﻧﻴﺴﺖ ﮐﻪ ﺩﺭﻫ&= #65256;ﺮ ﻫﺎﻯ ﺗﺠﺮﻳﺪﻯ &= #65207;ﺎﻳﻊ ﻋﺼﺮ ﻣﺎ' ﻫﻨﺮﻣ= ﻨﺪ ﺧﻮﺩﺵ ﻧﻘﺶ ﻣﻬ&= #65250; ﺩﺭ ﺗﺤﺮﻳﻚ ﺷﺮ&= #65165;ﻳﻂ ﻧﺎﻇﺮﺍﻥ ﺃثر = 5191;ﻮﺩ ﻧﺪﺍﺭﻧﺪ.ﺑﻠﮑ&#= 65258; ﺍﻳﻦ ﺍﺳﺘﻌﺪﺍ&#= 65193;ﻫﺎﻯ ﺫﺍﺗﻰ ﻭﺭﻭﺍﻥ &= #65255;ﺎﻇﺮ ﺍﻳﻦ ﻫﻨﺮﺍﺳﺖ. = ﮐﻪ ﺗﺤﺮﻳﻚ ﻣﻴﮑﻨ&#= 65194;.ﻭﻋﮑس ﺍﻟﻌﻤلی که ﻧʌ= 08;ﺎﻥ ﻣﻴﺪﻫﺪ ﺩﺭﺳﻄ&#= 65186; ﻫﻨﺮﻯﻤﺎ'ﻣﻘﺎ&#= 65249; ﺑﺴﻴﺎﺭ ﭘﺎﺋﻴ&#= 65253;ﺘﺮ ﺍﺯ ﻫﻨﺮﻫﺎﻯ ﺗ&= #65228;ﺒﻴﺮﻯ ﺍﺳﺖ' ﻭ ﺣﺘﻰ ﮐﭙ= ;ﻴﻪ ﺑﺮﺩﺍﺭﻯ ﺍﺯ ﻃ&= #65170;ﻴﻌﺖ ﻭ ﺻﻮﺭﺗﻬﺎ'ﭼﻪ = ﺑﻬﺘﺮ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺟ&= #65194;ﻳﺪﻯ ﻧﻴﺰ ﺩﺭ ﻳﻚ ﺃث&= #1585; ﻫﻨﺮﻯ ﺍﻳﺠﺎﺩ &= #64400;ﻨﻨﺪ'ﮐﻪ ﺁﻧﮕﺎﻩ ﺧﻠّﺎ= 5239;ﻴّﺖ ﻫﻨﺮﻣﻨﺪ ﻣﻌﻠ&#= 65262;ﻡ ﻣﻴﮕﺮﺩﺩ.ﻭﻟﻰ &= #65175;ﻤﺎﻡ ﺍﻳﻦ ﺧﻠّﺎﻗﻴ= 617;ﺖ ﻫﺎﻯ ﻫﻨﺮﻣﻨﺪ &= #65193;ﺭ ﺑﺮﺍﺑﺮ ﺧﻠﺎﻑ &= #64400;ﺎﺭ ﻫﻨﺮﻯ ﻭ ﺗﻌﻠﻴ&= #65250; ﻭﺗﮑﺎﻣﻞ ﺩﺍﺩ&#= 65253; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﺯ ﺳﺎﻟﮑﺎﻥ ﺑ&= #65262;ﺩﻩ'ﮐﻪﻗﺎﺑﻞ ﻗﻴﺎس ﻧﻴﺴﺖ.ﺗ&#= 65166; ﺭﻭﺣﻰ ﺭﺍ ﺍﺯ ﺣ= ﻴﻮﺍﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65261;ﺣﻰ ﺍﻟﻬﻰ ﺗﺒﺪﻳﻞ &= #64400;ﻨﺪ.ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺠ&= #65166;ﻯ ﮐﺎﺭﻣﺎﻫﺎﻯ ﺠ&#= 65260;ﻨّﻤﻰ ﻧﺴﺦ ﻭﻣﺴﺦ' ﺭﺟ= ﻌﺘﻬﺎﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﻯ ﻋﻘﻞ ﻭ ﺍﻣﮑﺎﻧ&= #65166;ﺕ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮﻩ ﺷﺪ&= #65257; ﻭ ﭘﻴﺪﺍ ﻣﻴﮑﻨ&= #65256;ﺪ. ﮐﻪ ﺣﺘﻰ ﺑﻨﻮﺭ = ﻋﺮﺵ ﺭﺣﻤﺎﻥ.ﺑﻮﻟﺎ&#= 65267;ﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65261;ﺗﺎ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ' ﻫﻢ= ﻣﻌﺮﺍﺝ ﻭ ﺍﺳﺮاء ﻭ ﺗﻌ&#= 65166;ﻟﻰ ﻣﻴﻴﺎﺑﻨﺪ.ﮐﻪ &= #65251;ﻘﺎﻡ ﺍﻟﻬﻰ ﻧﻮﺭ ﺭﺣ&= #65252;ﺎﻥ ﻫﻢ ﺍﮐﻨﻮﻥ'ﺍﻳ&= #65254; ﺗﻌﺎﻟﻰ ﺭﺍ ﻧﺨ&= #65262;ﺍﻫﺪ ﺩﺍﺷﺖ ﻫﻤﺎﻥ ﮔ&= #65262;ﻧﻪ ﮐﻪ ﺷﻬﻮﺩ ﻗﺎﺋ&= #65250; ﺭﻭﺡ القُدُس = 'ﺗﻮﺍﻥ ﻣﻌﺮﺍﺝ ﺑﻌﺮﺵ &= #65197;ﺣﻤﺎﻥ ﺳﺎﻟﻚ ﺭﺍ ﻧﺪﺍ&= #65197;ﻧﺪ . ﺍﻟﺒﺘﻪ ﺳﻄﻮﺡ= ﭘﺎﺋﻴﻦ </spa= n>ﺗﺮ ﻫﻨﺮﻯ ﻭA= 175;ﮑﺎﻣﻞ ﻭ ﺗﻌﻠﻴﻢ ﭘﻴﺎ&= #65251;ﺒﺮ'ﻣﻮﺭﺩ ﻟﺰﻭﻡ ﻭﻫﺪﺍﻳ&#= 65174; ﺳﻄﻮﺡ ﭘﺎﺋﻴﻦ &= #65175;ﺮ'ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﭘﺎ&= #65163;ﻴﻦ ﺗﺮﺴﺖ. ﮔﻮﺋی ا&#= 64404;ﺮ ﺑﺨﻮﺩﺷﺎﻥ ﺑﺨ&#= 65262;ﺍﻫﻨﺪ ﺩﺭﺳﻰ ﻣﻴﺪﻫﻨ&#= 65194;'ﺩﺭ ﺳﻄﺢ ﻣﺎﺩﻩ ﻭ ﭘ= ﺎﺋﻴﻦ ﺍﺳﺖ.ﻭﻟﻰ ﺑﺮﺍ&= #65263; ﺍﻃﻔﺎﻝ ﻣﻬﻢ ﻭ = ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ &= #65259;ﺎﻯ ﺑﻌﺪﻯ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ. ﺑﺎﻳﺪ ﮔﻔﺖ ﺗﻌ&= #65166;ﻟﻰ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ'ﻫﻤﺎﻥ ﺷﻨﺎﺧﺖ ﻋﻘﺪﻩ&#= 65259;ﺎ ﻭﻣﺸﮑﻠﺎﺕﺭﻭ= 5165;ﻧﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ'&= #65255;ﻪ ﺍﻳﻨﮑﻪ ﺑﺎﻳﺪ &= #64380;ﻴﺰﻯ ﻳﺎﺩ ﺩﺍﺩ'ﻭﺗﻮ&= #65197;ﻡ ﺫﻫﻨﻰ ﻭﺗﺮﺍﮐ&#= 65250; ﺍﻃﻠﺎﻋﺎﺕ ﺩﺭ &= #65165;ﻧﺴﺎﻥ ﺩﻳﮕﺮ ﺍﻳﺠﺎﺩ &= #64400;ﺮﺩ. <o:p></o:p> ﮐﺎﺭ ﻣﺠ= ;ﺴّﻤﻪ ﺳﺎﺯﺍﻥ ﻣﻌﺎﺻ&#= 65198; ﻓﻘﻂ ﻣﻮﺍﺩ ﺳﺎ&= #65191;ﺘﻤﺎﻥ ﻣﺎﺩﻯ ﻣﺠﺴّم = 5198;ﺍ ﻣﻄﻴﻊ ﻣﻴﮑﻨﻨ&#= 65194;'ﮐﻪ ﻣﺎﺷﻴﻦ ﺍﻟﮑﺘ&#= 65198;ﻭﻧﻴﮑﻰ'ﺑﻬﺘA= 198; ﻣﻴﺘﻮﺍﻧﺪ ﺍﻳ&#= 65254; ﻫﻨﺮ ﺭﺍ ﻧﺸﺎﻥ = ﺑﺪﻫﻨﺪ.ﻭ ﻳﺎ ﻫﻨﺮ ﺳﻨﮓ ﺗ= ﺮﺍﺵ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ&#= 65251;ﺸﺎﻫﺪﻩ ﻣﻴﮑﻨﺪ'ﺷﮑﻞ ﻣ&= #65256;ﺎﺳﺒﻰ ﺭﺍ ﺩﺭﺫﻫﻦ ﺑﺮ&= #65165;ﻯ ﺳﻨﮓ ﭘﻴﺪﺍ ﻣﻴ&= #64401;ﻨﺪ.ﮐﻪﺍﻳﻦ ﻫﻨﺮ ﻃﺒﻴﻌﺖ ﺍ&= #65203;ﺖ ﮐﻪ ﺍﺯ ﺳﻨﮕﻬﺎ&= #65263; ﺧﻮﺭﺩ ﺷﺪﻩ ﻭﻣ&= #65176;ﺮﺍﮐﻢ ﺍﺷﮑﺎﻝ ﻣﻴﺴﺎ&#= 65199;ﺩ.ﻭ ﺗﻘﺮﻳﺒﺎ ﺳﺎﻟ&#= 65242; ﺗﻨﺒﻞ ﻏﻴﺮﻫﻨ&#= 65198;ﻣﻨﺪ ﺍﺳﺖ'ﮐﻪ ﺍﺯ ﺧﻮ= ﺩ ﻣﺎﻳﻪﺍﻯ ﻣﻬﻢ &= #65255;ﻤﻰ ﮔﺬﺭﺩ. ﻭ ﻧﺼﻒ ﮐ= ;ﺎﺭ ﺍﻭ ﺭﺍ ﺷﮑﻞ ﻃﺒ= ﻴﻌﻰ ﺳﻨﮓ ﺁﻣﺎﺩﻩ ﮐ&= #65198;ﺩﻩ ﺍﺳﺖ.ﻭﻟﻰ ﻫﻨﺮ&= #65251;ﻨﺪ ﻣﺠﺴّﻤﻪ ﺳﺎﺯ &#= 65197;ﺍ ﻣﻴﺘﻮﺍﻧﻴﻢ ﺑ&#= 64405;ﻮﺋﻴﻢ'ﺍﺯ ﻣﻮﺟﻮﺩﻳﺘّﻬA= 166;ﻯ ﺑﺎﻟﻘﻮّﻩ ﻳﻚ &#= 65239;ﻄﻌﻪ ﺳﻨﮓ' ﻧﻘﺸﻰ ﺭﺍ= ﺑﻮﺟﻮﺩ ﻣﻨﻈﻢ ﻋﻘﻠﻰ ﻭ&= #65251;ﻨﺎﺳﺐ ﺫﻭﻕ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﻣﻴﺂﻭﺭﺩ.ﮔﺎﻫ&#= 65264; ﺩﺭ ﺑﺮﺧﻰ ﻣﻮﺍ&= #65193; ﺑﮑﺎﺭ ﺭﻓﺘﻪﺩ&#= 65197; ﻫﻨﺮﻫﺎ'ﻣﺎﺩﻩ &= #65193;ﺭ ﮐﺎﺭ ﺑﺮﺧﻮﺩ ﻫ&= #65256;ﺮﻭ ﻣﺤﺴﻮس ﻫﻨﺮﻯ &#= 65255;ﺎﻇﺮ ﻫﻨﺮﻣﻨﺪ ﺑﺮﺗ&#= 65198;ﻯ ﺩﺍﺭﺩ.ﻭ ﺩﺭ ﺑﺮ= ﺧﻰ ﺩﻳﮕﺮ ﺍﺯ ﮐﻴﻔ&= #65268;ّﺎﺕ ﻣﺎﺩﻩ ﺗﻮﺟّﻪ &#= 65255;ﻤﻴﺸﻮﺩ. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺩ&= #65197; ﻫﻨﺮ ﻭﺟﻮﺩ ﻣﺎ&= #65193;ﻩ ﺑﺮﺍﻯ ﻫﻨﺮﻧﻤ&#= 65166;ﺋﻰ ﻣﻄﺮﺡ ﻧﻴﺴﺖ' ﻣ= ﮕﺮ ﺣﺮﮐﺎﺕ ﻭ ﺗﺒﻠ&= #65268;ﻐﺎﺕ ﻭﺗﻨﺎﺳﺐ ﺩﮐﻮ&#= 65197;. ﻣﺠﺴّﻤﻪﻳﻚ ﺭ= 5203;ﻢ ﺩﺭ ﻣﮑﺎﻥ ﺍﺳﺖ.= ﮐﻪ ﺃثرﻫﻨﺮﻯ ﺟﺎA= 163;ﻰ ﺭﺍ ﺍﺷﻐﺎﻝ ﻣﻴ&= #64401;ﻨﺪ. ﻭﮐﻴﻔﻴّﺎﺕ ﺁ= 5253; ﺩﺭ ﺫﺍﺕ ﻣﺎﺩﻩ = ﺍﺳﺖ.ﻭ ﻟﺬﺍ ﻣﺤﺒﻮس ﺳ&#= 65256;ﮓ ﺗﺮﺍﺵ ﻭ ﻋﺎﺟﺰ = ﺍﺯ ﺍﻧﺘﻘﺎﻡ ﺍﺳﺖ.&= #65193;ﺭ ﺩﻳﮕﺮ ﻓﻨﻮﻥ'ﺗ&= #65256;ﻈﻴﻢ ﻣﺤﺴﻮﺵ ﺑﺎﻳﺪ &= #65169;ﺪﻭﻥ ﻟﺒﺎس ﺍﺩﺭﺍﻙ &#= 65207;ﺪﻩ'ﻭ ﻋﺮﻳﺎﻥ ﺁﻥ ﻣﻔ&= #65260;ﻮﻡ ﺍﺳﺖ.ﺩﺭ ﻣﻮﺳﻴ&= #65240;ﻰ ﺧﻮﺩﺭﺍ ﺩﺭ ﺑﺮ&= #65165;ﺑﺮ ﻧﻮﻋﻰ ﺗﺴﻠﺴﻞ &= #65261; ﺗﺮﺗﻴﺐ ﻓﻨّﻰ &#= 65165;ﺣﺴﺎس ﺗﻨﻈﻴﻢ ﺟﻤﺎﻟ&#= 65264; ﻣﻴﮑﻨﻴﻢ.ﻣﺎﻧ&#= 65256;ﺪ ﭘﻠّﻪﻫﺎﻯ ﺻﻮ= 5175;ﻰ ﻭ ﺗﻨﺎﺳﺐ ﺭﻧﮕ&= #65260;ﺎ ﻭ ﺣﺮﮐﺎﺕ ﻭ ﻣﻮ= ﺳﻴﻘﻰ ﺩﺭ ﺁﻭﺍﺯ'ﺩﺭ ﺧ= ﻄﻮﻁ ﻭ ﺳﻄﻮﺡ ﻣﻨﺎﺳ&= #65168; ﺷﺨﺼﻰ ﻣﺮﺍﺗﺐ &= #65251;ﺨﺘﻠﻒ ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﮐ&= #65166;ﺭ ﻫﻨﺮﻣﻨﺪ ﮐﻤﻚ &= #65169;ﺘﻌﺎﻟﻰ ﻓﮑﺮﻯ ﺍﺳﺖ.ﺩﺭ = ﺻﺤﻨﻪ ﺗﺂﺗﺮ ﺗﺮﺑﻴﺖ &= #65207;ﺨﺼﻴّﺖ ﻫﺎ ﻣﻄﺮﺡ ﺍﺳﺖ'= ﮐﻪ ﻣﺎﺩﻩ ﻫﻨﺮﻯ ﻧ&= #65252;ﻴﺒﺎﺷﺪ .<o:p></o:p> ﻫﺮ ʄ= 00;ﺎﺭ ﻫﻨﺮﻯ' ﺩﺍﺭﺍﻯ = ﻋﻤﻠﻴّﺎﺕ ﺑﺮﻧﺎﻣﻪﺍﻯ ﻭ &= #65169;ﺮﻧﺎﻣﻪ ﺑﺪﻧﻰ ﻗﺒﻠﻰ ﺍ&= #65203;ﺖ.ﮐﻪ ﭼﮕﻮﻧﻪ ﻋﻨﺎﺻ&#= 65198; ﻭﺍﺭﺩ ﺩﺭ ﻫﻨﺮ = ﺭﺍ ﺑﺤﺮﮐﺖ ﺩﺭ ﺁﻭ&= #65197;ﺩ.ﻭ ﻫﺮ ﮐﺎﺭ ﻫﻨﺮﻯ = ﻣﻬﺎﺭﺕ ﺍﺑﺪﺍﻋﻰ ﺧﺎﺹ &= #65191;ﻮﺩﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ. ﮐﻪ = ﺍﺑﺘﺪﺍ ﺑﺴﺎﮐﻦ'ﺍﺯ ﮐﺠ&= #65166; ﻭﭼﮕﻮﻧﻪ ﺣﺮﮐ&#= 65174; ﺭﺍ ﺷﺮﻭﻉ ﻭ ﺍﺩ= ﺍﻣﻪ ﺑﺪﻫﺪ. ﻫﻨﺮﻣﻨ&= #65194; ﺍﺯ ﺭﻭﺷﻬﺎﻯ ﺭ&= #65267;ﺘﻢ ﻭ ﻧﻈﻢ ﻭﺗﻨﺎﺳ&= #65168; ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 64401;ﻨﺪ' ﺗﺎ ﻭﺣﺪﺗﻰ ﺍﺯ = ﻣﻮﺿﻮﻉ ﺩﺭ ﺑﺮﺍﺑﺮ ﺧﻮ&= #65193; ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩ.&= #65261; ﻫﻨﺮﻣﻨﺪ ﺩﺭ ﻋ&= #65256;ﺎﺻﺮ ﻣﺨﺘﻠﻒ ﻣؤثّž= 5; ﺩﺭ ﻣﻮﺿﻮﻉ ﻭﺳﻮﮊ&#= 65257; ﺧﻮﺩ ﺑﺎﺯﻯ ﻣﻴ&= #64401;ﻨﺪ.ﻭ ﺑﺮﺍﻯ ﻧﻤﺎﻳﺶ &= #65197;ﻧﮓ'ﺯﻣﺎﻧﻰ ﺯﻧﺪﻩ ﺩﺭ ﻳﻚ ﺍ= ثر ﻫﻨﺮﻯ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﺯ ﺗﮑﺮﺍﺭ ﻭﺗ&= #65198;ﺩﻳﺪ ﻭ ﺗﻨﺎﻇﺮ ﻭ ﺗﻤ= ﺎثل ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 64401;ﻨﻨﺪ ﺗﺎ ﺭﻳﺘﻢ ﻭﻣﻮ&= #65199;ﻳﻚ ﺻﺤﻨﻪ ﻭﺗﻨﻮﻉ &= #65193;ﺍﺩﻥ'ﻭﺗﻮﺿﻴ= 5186; ﻭ ﺭﻭﺷﻦ ﺗﺮ ﮐﺮ= ﺩﻥ ﺑﻌﻨﺼﺮ ﺯﻣﺎﻧ&#= 65264; ﻣﻰ ﭘﺮﺩﺍﺯﺩ. ﺩ= ﺭ ﺃثر ﻫﻨﺮﻯ ﻭﺣ= 5194;ﺕ ﺁﻥ ﻧﺒﺎﻳﺪ ﮐﺎ&= #65251;ﻠﺎ ﺑﺮ ﺗﻨﻮّﻉ ﺁﻥ &= #65231;ﻠﺒﻪ ﮐﻨﺪ.ﺑﻠﮑﻪ ﻭﺣ&= #65194;ﺕ ﺗﻨﻮﻉ ﺍﻳﺠﺎﺩ &= #64400;ﻨﺪ ﻭﺯﻣﺎﻧﻰ ﺭﺍ ﺩ&= #65197; ﮐﺎﺭ ﻫﻨﺮﻯ ﻭﺍ&= #65197;ﺩ ﮐﻨﺪ ﻭ ﺩﺭ ﺃثر &= #65175;ﺘﺎﺑﻊ ﻣﮑﺎﻧﻰ ﻫﻤﭽﻴ&#= 65254; ﺯﻣﺎﻧﻰ ﻣﻴﺪﻫ&#= 65194;. ﻭﻗﺘﻰ ﺭﻳﺘﻢ ﺑ&= #65196;ﺍﺕ ﻣﺎﺩﻩ ﻣﻴﺮﺳﺪ'&= #65175;ﺒﺪﻳﻞ ﺑﻤﻮﺿﻮﻉ ﺍﺳﺘ&#= 65176;ﻴﮑﻰ ﺟﻤﺎﻟﻰ ﺩﺭﺁﻣ&#= 65194;ﻩ ﻭﻣﻨﺠﺮ ﺑﮑﻴﻔ&#= 65268;ّﺖ ﺯﻣﺎﻧﻰ ﺩﺭ ﻣﻴ&= #65154;ﻳﺪ.ﻭﺣﺪﺕ ﺟﻤﺎﻟﻰ ﻣﻮﺿﻮ&#= 65225;'ﺟﺰ ﻫﻤﺎﻥ ﺩﻳﻤﻮﻣ&#= 65268;ّﺖ ﺑﺎﻃﻨﻰ ﻧﻴﺴﺖ &= #65261; ﺑﺎ ﻭﺣﺪﺕ ﺑﺎﻃ&= #65256;ﻰ'ﮐﻠّﻰ ﺍﺯ ﺫﺍﺕ ﺧﻮﺩ ﺗ= ﻌﺒﻴﺮ ﻣﻴﮑﻨﺪ.<o:p></o:p> ﻋﻨﺼﺮ ﺩ= ;ﻭﻡ ﻫﻨﺮ'ﻣﻮﺿﻮﻉ ﻳ&= #65166; ﺳﻮﮊﻩ ﺩﺭ ﺑﺮﺍ&= #65169;ﺮ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ.&= #65267;ﻌﻨﻰ ﻣﺤﺴﻮس ﺟﻤﺎﻟ= 5264; ﺍﺯ ﺷﮑﻞ ﻋﻠﺎﻣ&= #65174; ﻭ ﺍﺷﺎﺭﻩ ﻣﻌﻨ&= #65264; ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ'&= #64400;ﻪ ﺑﻴﻚ ﺣﻘﻴﻘﺖ ﻗ&= #65216;ﻴّﻪ ﻭ ﭘﺪﻳﺪﻩ ﻭﺍﻗ&= #65228;ﻴّﺖ ﻣﻮﺿﻮﻋﻰ ﺁﺑﮋ&#= 64400;ﺘﻴﻮ ﺍﺷﺎﺭﻩ ﺩﺍﺭﺩ.&= #65169;ﺮﺍﻯ ﻧﻤﺎﻳﺶ ﻣﻮﺿﻮ&#= 65225;'ﻫﻤﻪ ﻫﻨﺮﻫﺎ ﺩﺍﺭﺍ&#= 65263; ﺭﻧﮓ ﺗﻤثیلی ʌ= 61;ﻧﻤﺎﻳﺶ ﺳﻤﺒﻮﻟﻴﻚ ﻧﻴ&#= 65204;ﺘﻨﺪ.ﺑﺮﺧﻰ ﺍﺯ ﻫﻨﺮﻫﺎ ﻣﻮ&= #65215;ﻮﻉ ﻧﺪﺍﺭﻧﺪ.ﻣﺎﻧ&#= 65256;ﺪ ﻣﻌﻤﺎﺭﻯ ﻭﻣﻮ&#= 65203;ﻴﻘﻴﻮﻣﺠﺴّ᥽= 2;ﻪ ﺳﺎﺯﻯ ﻭ ﻫﻨﺮ ﺗ= ﺠﺮﻳﺪﻯ ﻣﺪﺭﻥ ﭼﻮﻥ ﮐﻮ&= #65169;ﻴﺴﻢ'ﮐﻪ ﻣﻮﺿﻮﻋﻰ ﺩﺭ ﺑ&= #65198; ﻧﺪﺍﺭﻧﺪ. ﻭﻧﻤ&= #65166;ﻳﺶ ﻫﻤﻪﭼﻴﺰ ﻣﻄﺮ&#= 65185; ﻧﻴﺴﺖ.ﻣﮕﺮ ﻧﺎ&= #65223;ﺮ ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﻮ&= #65215;ﻮﻋﻰ ﺩﺭ ﺃثر ﻣﻴﺘﺮ= 5165;ﺷﺪ.ﮔﺎﻫﻰ ﻧﻘّﺎﺷﻰ ﺗﺠﺮ= 5267;ﺪﻯ'ﺑﮑﻠّﻰ ﻃﺒﻴﻌﺖ ﻭﻣﻮﺿ&#= 65262;ﻉ ﺭﺍ ﺭﻫﺎ ﮐﺮﺩﻩ'= ﻭ ﺗﻨﻬﺎ ﺑﺎﺯﻯ ﺑ&= #65166;ﺍﺷﮑﺎﻝ ﻫﻨﺪﺳﻰ ﺍﺳﺖ. ﻣ= ﻮﻧﺪﺭﻳﺎﻥ ﻫﻠﻨﺪﻯ' ﻫﻨﺮ ﺗ= ﺠﺮﻳﺪﻯ ﺑﺪﻭﻥ ﻣﻮﺿﻮﻉ &= #65197;ﺍ'ﺗﻨﻈﻴﻢ ﺻﻮﺭﻯ ﻣﻴﺪﺍﻧ&#= 65194;.ﮐﻪ ﺻﻮﺭﺕ ﻧﺪﺍﺭﺩ.&= #65261; ﺩﺭﺁﻥ ﺍﻧﻮﺍﻉ &= #65165;ﻧﺴﺠﺎﻡ ﺟﻮﻫﺮﻯ'ﻣﺨﻔﻰ &= #65193;ﺭ ﺫﺍﺕﻃﺒﻴﻌﺖ ﺍ&#= 65203;ﺖ.ﻫﺮ ﺗﺠﺮﻳﺪﻯ' ﺭﻧﮓ = ﻧﻤﺎﻳﺶ ﻣﻮﺿﻮﻉ ﻭ ﻣﻌﻨ&= #65264; ﺁﻥ ﺭﺍ ﺑﮑﻠّﻰ &= #65197;ﻫﺎ ﻣﻴﮑﻨﺪ.ﻭ ﺑﺎ ﺻ= ﻮﺭﺕ ﺍﺭﺗﺒﺎﻃﻰ ﻧﺪ&#= 65165;ﺭﺩ. ﻳﻌﻨﻰ ﺑﺎﺯﮔﺸ&#= 65174; ﺑﻄﺒﻴﻌﺖ ﺧﺎﺻ&#= 1617;ﻰ ﺍﺳﺖ'ﮐﻪ ﻧﺪﺍﺷ&= #65176;ﻦ ﻣﻮﺿﻮﻉ ﺍﺳﺖ'ﻭ = ﺑﺨﻮﺩ ﻧﺎﻇﺮ ﻭﺍﮔﺬﺍ&#= 65197; ﻣﻴﺸﻮﺩ. ﮐﻪ ﻋﻤ= ﻠﺎ ﮐﺎﺭ ﻫﻨﺮﻯ ﺭﺍ = ﺗﻤﺎﺷﺎﭼﻰ ﺩﺍﺭﺩ ﻭﻧﻪ ﺳﺎ&= #65199;ﻧﺪﻩ ﺁﻥ ﻫﻨﺮ ﺗﺠﺮﻳ&= #65194;ﻯ ﺑﺪﻭﻥ ﺻﻮﺭﺕ ﻭ&= #65251;ﻌﻨﻰ.ﻭﻟﻰ ﺑﻴﻤﺎﺭﻯ ﺭﻭﺍ&#= 65255;ﻰ </spa= n>ﻫﻨﺮﻣﻨﺪ ﺭʋ= 65; ﺭﻭﺷﻦ ﻣﻴﮑﻨﺪ.ﮐﻪ ﻋﻤ&= #65248;ﺎ ﺑﺎﺯﮔﺸﺖ ﺭﻭﺍ&#= 65253; ﻧﻘّﺎﺷﻰ ﻫﻨﺮ= 5251;ﻨﺪ'ﺑﺤﻴﻮﺍﻧʌ= 68;ّﺖ ﻗﺒﻠﻰ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ.ﮐﻪ ﻟﺬﺕ ﻭ ﺍﺻﺎﻟﺖ = ﻫﻨﺮﻯ ﺩﺭ ﮐﺎﺭ ﻣﺠﺮّ&#= 65193; ﺧﻮﺩ ﺍﺯ ﺻﻮﺭﺕ = ﻣﻰ ﺑﻴﻨﺪ.ﻭ ﻫﻨﺮﻣ&= #65256;ﺪ ﺁﻥ ﻣﺴؤﻟﻴﻦ ﻧ&#= 65194;ﺍﺭﺩ ﻭ ﺟﻮﺍﺑﮕﻮ ﻧﻴ&= #65204;ﺖ. ﻭﺣﺘﻰ ﺃثر ﻫﻨ= 5198;ﻯ ﺁﺭﺍﻣﺸﻰ ﺑﻬﻨ&#= 65198;ﻣﻨﺪ'ﻳﺎ ﻧﺎﻇﺮ ﺃثر ﻫﻨ= 5198;ﻯ ﺗﺠﺮﻳﺪﻯ ﺩﺳﺖ &= #65251;ﻴﺪﻫﺪ. ﻭ ﻟﺬﺕ ﻣﻌﻨﻮﻯ = ﻧﻴﺰ ﻭﻗﺘﻰ ﺩﺳﺖ ﻣﻴ&= #65194;ﻫﺪ'ﮐﻪ ﻣﻮﺿﻮﻉ ﻭ ﺻﻮﺭ&= #65173; ﺑﺎﺷﺪ.ﮐﻪ ﺍﻟﻬ&= #65166;ﻡ ﻣﻌﺎﻧﻰ ﺧﺎﺹ ﻭ&= #65183;ﺪﻳﺪ ﻣﻴﺪﻫﻨﺪ.ﻭﺍﺷ&#= 65228;ﺎﺭ ﻋﺮﻓﺎ ﺍﺯ ﺍﻳﻦ = ﻧﻮﻉ ﻫﻨﺮﻯ ﻫﺎ ﺍﺳﺖ.= ﮐﻪ ﺿﻤﻨﺎ ﺩﺍﺩﻥ ﺻ&= #65262;ﺭﺕ ﺳﻤﺒﻮﻟﻴﻚ ﻭﻣ&#= 65228;ﻨﻰ ﭼﻨﺪ ﭘﻬﻠﻮ'ﺧﻮ&= #65193; ﺷﻨﻮﻧﺪﻩ ﻭﺧﻮ&#= 65165;ﻧﻨﺪﻩ ﺷﻌﺮﻯ'ﺑﺨﺼﻮﺹ &= #65231;ﺰﻝ ﻋﺮﻓﺎﻧﻰ' ﺑﻤﻮ&= #65165;ﺯﺍﺕ ﻧﻈﺮ ﺷﺎﻋﺮ ﺍﻟ&= #65260;ﻰ ﻧﻴﺰ ﺩﺭ ﺫﻫﻦ ﺧ= ﻮﺩ ﭘﻴﺶ ﻣﻴﺮﻭﺩ ﻭ = ﻟﺬﺕ ﻣﻌﻨﻮﻯ &#= 65191;ﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﮐﻪ ﺍﺣﺘ&= #65252;ﺎﻟﺎ ﺩﺭ ﻣﻴﻞ ﺑﺴﻠﻮ&= #65241; ﺍﻟﻬﻰ'ﻟﺬﺕ ﻣﻴ&= #65256;ﻮﻯ ﺁﻧﺮﺍ ﻧﻴﺰ ﺩﺭ&= #65267;ﺎﺑﺪ.ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺩﺭ &= #65259;ﻨﺮ ﭘﻴﺮﻭﻯ ﺍﺯ ﻧﻈ&= #65198; ﻋﻮﺍﻡ ﻭ ﺍﮐثر= 5267;ّﺖ'ﻭ ﻳﺎ ﻣﺸﺘﺮﻳﺎﻥ &= #64344;ﻮﻟﺪﺍﺭ ﺟﺎﻫﻞ'ﻳﺎ ﺃﮐث&#= 1585;ﻳّﺖ ﺳﺘﺎﻳﺸﮕﺮﺍﻥ &#= 65193;ﺭ ﻭﺍﻗﻊ ﻏﻴﺮﻫﻨ&#= 65198;ﻣﻨﺪ'ﻳﺎ ﺑﺪﻭﻥ ﺳﻠﻴﻘﻪ &= #65193;ﻳﮕﺮﺍﻥ ﺩﺭ ﻣﻘﺎﻡ ﻫﻨﺮ&= #65263; ﻭﺭﻭﺣﻰ ﺧﻮﺩﺷ&#= 65166;ﻥ ﺩﺭﺟﺎ ﻣﻴﺰﻧﻨ&#= 65194;.ﻭﺯﻣﻴﻨﻪ ﻗﻬﻘﺮﺍﻯ ﺑﻌﺪ&#= 65263; ﺭﺍ ﻓﺮﺍﻫﻢ ﻣﻴ&= #64401;ﻨﻨﺪ.ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﺍﺯ = ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﻭﭼﺎﺭ &= #65199;ﻧﺪﮔﻰ ﻫﺎﻯ ﮐﺎﺭﻣﺎﺋ&#= 65264; ﻣﻴﺸﻮﻧﺪ.ﻭﺍﻟ&#= 1617;ﺎ ﻫﻨﺮ ﺑﺎﻳﺪ ﺍﻟ&= #65260;ﻰ ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣ&= #65264; ﻭﺗﻌﺎﻟﻰ ﺑﺨﺶ &= #65255;ﺎﻇﺮﺍﻥ ﻭ ﺷﻨﻮﻧﺪﮔﺎﻥ &= #65261; ﺗﺎﺑﻌﺎﻥ ﺑﺎﺷ&#= 65194;.<o:p></o:p> ﺑﺎ ﺗﺮﻙ= ; ﻣﻮﺿﻮﻉ ﺩﺭﻫﻨﺮ ﺟﺪﻳﺪ &= #65175;ﺠﺮﻳﺪﻯ'ﻣثل ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻫ= ﻨﺮ ﺗﻘﻠﻴﺪﻯ ﺍﺯ ﻣ&= #65262;ﺳﻴﻘﻰ ﻣﻴﻨﻤﺎﻳﺪ'ﮐﻪ &= #65251;ﻮﺿﻮﻋﻰ ﻧﺪﺍﺭﺩ ﻭﺣﺘﻰ &= #65251;ﻌﻨﻰ ﻧﺪﺍﺭﺩ.ﻭ ﺷﻨﻮ&= #65255;ﺪﻩ ﻣﻮﺳﻴﻘﻰ ﺩﺭ ﺩ&= #65255;ﻴﺎﺋﻰ ﺭﻭﺍﻥ ﻭ ﺗﺨﻴّ&#= 65246; ﺧﻮﺩ'ﺑﺮﺣﺴﺐ ﻣ&= #65240;ﺎﻡ ﺭﻭﺣﻰ ﻭ ﺁﻟﻮﺩ&= #64404;ﻰ ﻫﺎﻯ ﺭﻭﺍﻥ ﺑﺸ&= #65198;ﻯ ﺧﻮﺩ'ﺷﻨﺎﺧﺖ ﻭ&= #65175;ﻘﺮّﺏ ﻣﻴﺸﻮﺩ. ﻭﻟﻰ ﺑ= ﻌﻀﻰ ﻫﻨﺮﻫﺎ ﻧﻤﻰ ﺗ&= #65262;ﺍﻧﻨﺪ ﺑﺪﻭﻥ ﻣﻮﺿﻮﻉ &= #65169;ﺎﺷﻨﺪ.ﻣﺎﻧﻨ= 5194; ﻧﺸﺮ ﺗﺂﺗﺮ ﻭﺩ&= #65165;ﺳﺘﺎﻥ'ﻭ ﺑﺨﺎﻃﺮ ﻫﻤﻴﻦ &= #65251;ﻮﺿﻮﻉ ﮐﻪ ﺩﺭ ﺳﺮﺍﺳﺮ = ﻗﻄﻌﻪ ﻫﻨﺮﻯ ﻭ ﺃﺩﺑﻰ = ﻫﺴﺖ' ﻣﻴﺘﻮﺍﻧﺪ ﻭﻟ&#= 65262; ﺗﺎ ﺣﺪﻭﺩﻯ' ﺗﻌﺎﺩﻝ ﺑﺨ= ;ﺶ ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ &= #65255;ﻮﻳﺴﻨﺪﻩ ﻭﺗﻤﺎﺷﺎﭼﻴﺎ= 5253; ﻭﺧﻮﺍﻧﻨﺪﮔﺎ= 5253; ﺑﺎﺷﺪ.ﺍﺯ ﺁﻧﺠ&= #65166;ﺋﻴﮑﻪ ﺍﻟﺘﻘﺎﻁ' ﻣﺤﺎ&= #65245; ﺍﺳﺖ ﺑﺘﻮﺍﻧﺪ &= #65261;ﻇﻴﻔﻪ ﺍﺻﻠﻰ ﺧﻮﺩ ﺭﺍ'= ﮐﻪ ﺣﻤﻞ ﻣﺪﻟﻮﻝ ﻭ = ﻣﻌﻨﻰ ﺍﺳﺖ'ﺭﻫﺎ ﻧﻤﺎ&= #65255;ﺪ.ﻭ ﺍﮔﺮ ﻫﻨﺮﻣﻨﺪ &= #65251;ﺪﺭﻥ ﺗﺠﺮﻳﺪﻯ ﺑﺪﻭ&#= 65253; ﻣﻮﺿﻮﻉ' ﺑﻄﺮﺡ = ﺃثرﻫﻨﺮﻯ ﺧﻮﺩ ﺑﭙﺮﺩﺍﺯ&#= 65193;' ﻗﻄﻌﺎ ﺑﻴﻤﺎﺭ&#= 64404;ﻮﻧﻪ ﻋﻤﻞ ﻣﻴﮑﻨﺪ.ﻭ&= #65251;ﺮﺩﻡ ﻧﺎﻇﺮ ﻧﻴﺰ ﻫﻤ&= #64405;ﻰ ﺑﺪﺭﺟﺎﺗﻰ ﺑﻴ&#= 65252;ﺎﺭﻫﺴﺘﻨﺪ. ﻟﺬﺍ ﻫﻨﺮﻫﺎﻯ &= #65175;ﺠﺮﻳﺪﻯ ﺑﻴﺸﺘﺮ ﻣﻔﻴﺪ &= #65197;ﻭﺍﻧﮑﺎﻭﺍﻥ ﻣﻴﺒﺎﺷﺪ ﻭ ﺍﮔ&= #65198; ﮐسی ﺑﺨﻮﺍﻫﺪ = 5193;ﺭ ﺧﻮﺩ ﺑﻴﻤﺎﺭﻯ &= #65169;ﺪﺍﻧﺪ'ﻭﺩﺭ ﺣﺪﻭﺩ ﻣﻌﺎﻟﺠ&#= 65258; ﻣﻴﺒﺎﺷﺪ'ﻫﻤﺎ&#= 65253;ﮑﺎﺭ ﺳﺎﻟﻜﺮﺍ ﻣﻴﮑ&#= 65256;ﺪ.ﮐﻪﻣﻌﻤﻮﻟA= 166; ﺳﺎﻟﻤﺘﺮ ﻭ ﻋﺎ&= #65247;ﻢ ﺗﺮ'ﻭ ﺁﻧﮕﺎﻩﻭ = ﺁﺯﺍﺩ'ﺧﻮﺩ ﻣﻴﺨﻮﺍﻫﺪ ﺗﺮ&#= 65241; ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ&= #65255;ﻮﻋﻰ ﺧﻮﻳﺶ ﮐﻨﺪ.ﻭ ﺍ= ﻣﻴﺪ ﺭﻓﺘﻦ ﺑﻨﻮﻉ ﺑ&= #65198;ﺗﺮ ﺭﺍ= ﺩﺭ ﻣ᥷= 8;ﺍﺗﺐ ﺷﻬﻮﺩﻯ'ﻭ ﺭﺟﻌ&= #65176;ﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻳﺎ = ﺣﺪّ ﺃﻗﻞ ﺩﺭﻓﺼﻮﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﺒﺮﺩ.ﺍﮔﺮ ﻫﻨ&= #65198; ﺗﺠﺮﻳﺪﻯ ﺑﻴﻤ&#= 65166;ﺭﻯ ﻫﻨﺮﻣﻨﺪ ﻭ ﺳﺘ&= #65166;ﻳﺶ ﮔﺮﺍﻥ ﺍﻭﺭﺍ ﻧ&= #65208;ﺎﻥﻤﻴﺪﻫﺪ'ﮐ= 5258; ﻣﻴﻠﻴﻮﻧﻬﺎ ﺩ&#= 65261;ﻟﺎﺭﺑﺮﺍﻯ ﺘﺎﺑﻠﻮﺋی ﻤﻴ= 5194;ﻫﻨﺪ. ﮐﻪ ﺧﻮﺩ ﻫﻨﺮﻣ&= #65256;ﺪ ﻣﻴﮕﻮﻳﺪ' ﭼﮕﻮ&= #65255;ﻪ ﺑﺎ ﭘﺨﺶ ﻫﺮﻃﻮ&= #65197; ﺷﺪﻩ ﺭﻧﮕﻬﺎ ﺑ&= #65198;ﻭﻯ ﺑﻮﻡ'ﺍﻳﻦ ﺗﺎﺑ&= #65248;ﻮ ﺑﻮﺟﻮﺩ ﺁﻣﺪﻩ.&= #65261;ﻟﻰ ﺑﻬﺘﺮﻳﻦ ﺟﺎﻳ&#= 64405;ﺎﻩ ﻧﻤﺎﻳﺸﮕﺎه ﻫ= 5166;ﻯ ﺟﻬﺎﻥ ﺭﺍ ﺍﺷﻐ&= #65166;ﻝ ﻣﻴﮑﻨﺪ.ﮔﻮﺋﻰ &= #65193;ﺭ ﺳﺮﺯﻣﻴﻨﻬﺎﻯ &#= 64344;ﺮ ﺍﺯ ﺳﺎﻟﻨﻬﺎﻯ &= #65251;ﻤﻠﻮ ﺍﺯ ﻧﻘّﺎﺷﻰ ﻭ &= #65169;ﻰ ﻣﻌﻨﻰ'ﻭ ﺑﺪﻭﻥ = ﺻﻮﺭﺕ ﻭﻣﻮﺿﻮﻉ'ﺍﮐث= 585;ﻳّﺖ ﺑﻴﺸﺘﺮﻯ ﺑﺎ ﺻ&= #65236;ﺖ ﻋﻤﻮﻣﻰ ﺗﺮ ﺁﻥ = ﻧﻮﻉ ﺩﺭ ﻣﺸﮑﻠﺎﺕ ﺭ&= #65261;ﺍﻧﻰ ﺍﺳﺖ.ﻟﺬﺍ ﻧﺒﺎ&= #65267;ﺪ ﻫﻨﺮﻣﻨﺪ ﻭ ﺳﺘ&= #65166;ﻳﺸﮕﺮﺍﻥ ﺍﻭ'ﺍﻳﻦ ﺩﺭﺟﻪ = ﺩﻳﻮﺍﻧﮕﻰ ﻭ ﭘﺮﻳﺸﺎﻧﻰ ﻓ&= #64401;ﺮ ﻭ ﺫﺍﺕ ﻭﺣﻮﺍس &= #65191;ﻮﺩ ﺭﺍ ﺍﻫﺎﻧﺖ ﺑﺨ&= #65262;ﺩ ﻧﺪﺍﻧﻨﺪ.ﺯﻳﺮ&#= 65165; ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﺑﺪﺭﺟﺎﺗﻰ ﺍﻳ&#= 65254; ﺑﻴﻤﺎﺭﻯﻬﺎ ﺭ&#= 65165; ﺩﺍﺭﻧﺪ ﻭ ﺑﺮﺍ&= #65263; ﺷﻨﺎﺧﺖ ﺩﺭﺟﻪ &= #65165;ﻳﻦ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ &#= 65227;ﻘﺪﻩﺍﻯ'ﻭﮐﻤA= 170;ﻮﺩﻫﺎﻯﺻﻔﺎﺗ= ;ﻰ ﺣﺘی ﺒﺮﺍﻯ ﺷﺎ&#= 65267;ﺴﺘﮕی ﻨﻮع ﺒﺸﺮﻯ' ﻣﻴ&= #65176;ﻮﺍﻥ ﻭﺳﺎﺋﻞ ﺗﺴﺖ ﻭ = ﺁﺯﻣﺎﻳﺶ ﺩﺍﺷﺖ.ﮐﻪ ﻧﻈﺮ = ﺑﺎﻳﻦ ﺗﺎﺑﻠﻮﻫﺎﻯ ﻣ&#= 65194;ﺭﻥ'ﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ ﺍﺳﺖ'= ﺷﺎﻳﺪ ﺁﺯﻣﺎﻳﺶ ﻫﻮﺵ &= #65267;ﺎ ﻓﺸﺎﺭ ﺧﻮﻥ ﻭ ﺣ= ﺮﮐﺎﺕ ﺗﻦ ﻭ ﻏﻴﺮﻩ'ﺍﺯ= ﺍﻧﻮﺍﻉ ﺩﻳﮕﺮﻯ ﺁﺯﻣﺎ&#= 65267;ﺶ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ'&= #65261; ﺿﻌﻒ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﺑﺎﺷﺪ. ﮐﻪ ﺍﻧﺴ= ﺎﻧﻬﺎ'ﺣﺘﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺷﺎﻳﺴﺘﻪ ﻋﺮﺵ &= #65197;ﺣﻤﺎﻥ'ﮐﻪ ﺗﻨﻬﺎ ﺷﺎﻳﺴﺘ&#= 64405;ﺎﻥ ﺗﻮﻟﺪ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﻳﮕﺮ ﺩﺭ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ&= #65259;ﺴﺘﻨﺪ. ﻋﻤﻠﺎ ﻭ ﻣﻄﻠﻘ&= #65166; ﭘﺎﻙ ﺭﻭﺍﻥ ﻧﻴ&= #65204;ﺘﻨﺪ.ﮐﻪ ﺩﺭ ﺣﺪ ﮐﻔﺎﻳﺖ = ﺍﺯ ﺗﺄﻣﻴﻦ ﺷﺮﺍﻳ&#= 65218; ﻟﺎﺯﻡ ﺩﺭ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ' ﺗﺨﻠﻴﻪ ﻭ= ﺗﺤﻠﻴﻪ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; ﺍﻟﻬﻰ ﺑﻨﺠﺎﺕ &= #65251;ﻴﺮﺳﻨﺪ.ﮐﻪ ﺣﺘﻰ ﮐﻤﺘﺮ ﺍﺯ = ﺩﻩ ﺩﺭ ﺻﺪ ﺗﺰﮐﻴﻪ = ﻧﻔس ﻣﻴﻨﻤﺎﻳﻨﺪ. ﺍ&= #65267;ﻨﮑﻪ ﺩﺭ ﺗﻮﻟﺪ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ'ﺑﺎ ﻫﺰﺍ&= #65197;ﺍﻥ ﺑﺮﺍﺑﺮ ﻗﺪﺭﺕ&#= 65227;ﻘﻠﻰ ﻭﺗﻮﺍﻧﻬﺎﻯ ﺣ&#= 65268;ﺎﺗﻰ'ﭼﻮﻥ ﺍﺭﺍﺩﻩ ﻭﻋﺸﻖ &= #65261; ﺻﺒﻮﺭﻯ ﻭ ﺍﻳﻤ&= #65166;ﻥ ﺑﺮﺍﻯ ﺘﺄمین A= 207;ﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ'ﮐﻪ ﺍﺯ ﺁﻥ ﭼﻴﺰﻯ ﻧ= ﻤﻴﺪﺍﻧﻴﻢ'ﺧﻮ&#= 65165;ﻫﻨﺪ ﺗﻮﺍﻧﺴﺖ ﻣﺎﻧ&#= 65256;ﺪ ﻗﺴﻤﺖ ﺩﻳﮕﺮﻯ &= #65165;ﺯ ﺁثاﺭ ﻣﺨﻔﻰ ﺣ= 5268;ﻮﺍﻧﻴّﺖ ﻭﺟﻬﺎﻟﺖ ﻭ ﮔﻨ&= #65166;ه کاﺭﻯ هاﻯ ﮔﺬʌ= 07;ﺘﻪ ﻳﻚ ﺭﻭﺡ'ﺩﺭ ﻃﻮ= ﻝ ﺗﻮﻟﺪﺍﺕ ﻧﻮﻋ&#= 65264; ﻗﺒﻠﻰ'ﻭ ﺑﺨﺼﻮ&= #65209; ﺩﺭ ﻃﻮﻝ ﺗﻮﻟﺪ&= #65165;ﺕ ﻭ ﺩﺭ ﻓﺼﻮﻝ ﻧﻮ= ﻉ ﺑﺸﺮﻯ'ﺑﺨﺎﻃﺮ &= #65193;ﺍﺷﺘﻦ ﻋﻘﻞ ﻣﺎﺩﻯ ﻧﻴ&= #65198;ﻭﻣﻨﺪﺗﺮ' ﮐﻪ ﺑﺠﺎﻯ ﮐﺎﺭ&= #65169;ﺮﺩ ﻣثبت ﺗﮑﺎﻣﻠʌ= 64;'ﮐﺎﺭﺑﺮﺩ ﻣﻨﻔﻰ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﺩﺭﺟﻨﺎﻳﺖ ﻭ ﺧ&= #65268;ﺎﻧﺖﺩﺍﺭﻧﺪ</sp= an>.ﻭﻣﺪﺍﻡ ﭘﺴﺘﻰ ﺍﺧﻠﺎﻗ&#= 65264; ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ = ﻋﻘﻠﻰ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ'&= #64400;ﻪ ﭘﺎﻙ ﮐﺮﺩﻥ ﺁﻥ = ﺁﺷﺎﺭ'ﺗﻨﻬﺎ ؤﭼﻨﺪ ﮐﻠﻤﻪ ﺗ&#= 65262;ﺑﻪ ﺑﺪﺭﮔﺎﻩ ﺧﺪﺍ&#= 65261;ﻧﺪ'ﺟﺒﺮﺍﻥ ﮐﻨﻨﺪﻩ ﻧﻴﺴﺖ. = ﮔﺮﭼﻪ ﺁﻏﺎﺯ ﺗﮑﺮﺍﺭ &= #64344;ﺎﮐﺴﺎﺯﻯ ﺩﺭﺁﻳﻨﺪﻩ ﺑﺎ&#= 65207;ﺪ.ﻭﻟﻰ ﭘﺎﻙ ﮐﺮﺩﻥ ﻭ ﺟ= ﺒﺮﺍﻥ ﺁﺷﺎﺭ ﮔﺬﺷﺘﻪ &= #64404;ﻨﺎﻫﺎﻥ ﻭ ﺗﻮﺣّﺸﻬﺎ'ﺩ&#= 65197; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65259;ﺮﮐس ﺫﺧﻴﺮﻩ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﭘس ﺩﺭﻙ ﺣﺎﻝ ﻋﻘﺐ = ﻣﺎﻧﺪﮔﻰ ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﻫ&= #65252;ﻪ ﻫﺴﺖ.ﻭﺟﺎﻯ ﺍﺣ&= #65204;ﺎس ﺍﻫﺎﻧﺖ ﺑﺨﻮﺩ &= #65255;ﻴﺴﺖ.ﻭ ﺑﻘﻮﻝ ﻣﺤﻤﺪ ﭘ&= #65268;ﺎﻣﺒﺮ'ﮐﻪ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺑﺎ= ﻫﺮ ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭ&#= 65165;ﻥ ﺩﺭ ﺳﻠﻮﻙ'ﺑﺎﺯ = ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﻭﺧﻮﺩ ﻣ&= #65254;'ﻧﺎﺭﺍﺿﻰ ﻭﻧﺎﺭﺍﺣﺖ ﻫﺴ&#= 65176;ﻴﻢ.ﺯﻳﺮﺍ ﻣﺪﺍﻡ ﺑﻴﺎﺩ ﺧ&= #65220;ﺎﻫﺎﻯ ﭼﻨﺪﻯ ﻗﺒﻞ ﺍﻓ&= #65176;ﺎﺩﻥ ﺩﺭﺧﺎﻃﺮ ﺍﺳﺖ.&= #64400;ﻪ ﺟﺒﺮﺍﻥ ﺷﺪﻧﻰ &= #65255;ﻴﺴﺖ.ﻣﺎﻧﻨﺪ ﺿﺮﺭﻯ ﺮﺍ ﮐﻪ ﺑ= ﺨﻮﺍﻫﻴﻢ ﺑﻀﺮﺭ ﺩﻳﺪﻩ ﺑ&= #65166;ﺯ ﮔﺮﺩﺍﻧﻴﻢ. ﮐﻪ = ﻧﻤﻰ ﺩﺍﻧﻴﻢ ﭼﻪ ﮐﺴ&= #65264; ﺑﻮﺩﻩ' ﻳﺎ ﺍﻳﻨ= ﮑﻪ ﺍﻳﻨﻚ ﮐﺠﺎ ﺍﺳ&= #65174;.ﻭﻳﺎ ﺣﺘﻰ ﺑﺎﻫﺮ ﺟﺪ&= #65267;ّﺖ ﺳﻠﻮﮐﻰ ﻭﺗﮑﺎ&#= 65251;ﻞ ﻭﺍﻗﻌﻰ' ﭼﺮﺍ ﺩ= ﻳﺮﺗﺮ ﺷﺮﻭﻋﻨﮑﺮﺩﻩ= 5165;ﻳﻢ'ﻭﭼﺮﺍ ﺑﻴﺶﺍﺯ ﺍﻳﻥﺘ&#= 65248;ﺎﺵﻧﮑﺮﺩﻩﺍʌ= 67;ﻢ.ﻭﻳﺎ ﭼﺮﺍ ﺑﻴﺶﺍﺯ ﺍ&= #65267;ﻦ ﺍﻣﮑﺎﻥ ﺫﺧﻴﺮ&#= 65257; ﺁﺧﺮﺕﻭﮐﺮﺍﻣ= 5166;ﺕﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﺷﺪﻩ' ﺍﺯ ﮐﺮﺍﻣ= ﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺑﻴ= 5208;ﺘﺮﻯ ﺍﻧﺠﺎﻡ ﻧﺪﺍﺩ&#= 65257;ﺍﻳﻢ ﻳﺎ= ﻧﻤﻰ ᥵= 5;ﻮﺍﻧﻴﻢ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻴ&#= 65250;.ﺯﻳﺮﺍ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﻣﺘﻨﺎﺳﺐ ﮐﺮﺍ&#= 65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻋ&#= 65264;'ﻭ ﺑﺎ ﮐﺴﺐ ﺑﻴﺸﺘ&= #65198;ﻯ ﺑﺎ ﺗﺰﮐﻴﻪﻫﺎ&#= 65263; ﺳﻠﻮﻙ ﺭﻭﺑﺮﻭ &= #65165;ﺳﺖ.ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺟﺪﻳّ= 578; ﺑﺎﺷﺪ'ﺑﺎﺯ ﺟﺎ&= #65263; ﺍﻧﺘﻘﺎﺩ ﻫﺴﺖ'&= #64400;ﻪ ﭼﺮﺍ ﺗﻨﺪﺗﺮ ﻧ&= #65252;ﻰ ﺗﻮﺍﻥ ﺭﻓﺖ'ﻳﺎ = ﻗﺒﻠﺎ ﻧﺮﻓﺘﻪﺍﻳﻢ.ﻭ&#= 65247;ﻮ ﺑﮑﻤﺎﻝ ﺍﻟﻬﻰ &= #65197;ﺳﻴﺪﻩﺍﻳﻢ ﺯﻳﺮﺍ ﻧﺘﺎﻳﺞ &= #65169;ﻬﺘﺮ ﻭ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍ= ﻳﻨﻬﺎ ﺩﺭﺳﻠﻮﻙ ﺍﻟﻬ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ'ﻳﻌ&= #65256;ﻰ ﻓﺼﻮﻝ ﺑﺮﺗﺮ ﺗ&= #65262;ﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺩﺍﺷﺘﻪﺑﺎﺷﻴ= 5250;.ﻭ ﮐﺮﺍﻣﺎﺕ ﺑﻴﺸ&#= 65176;ﺮ ﺑﺎﻟﻔﻌﻞ ﻭ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺑﻴ= 5208;ﺘﺮ'ﻣﻨﺎﺳﺐ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺑﺮﺍﻯ ﺗﻮﻟﺪﺍ&#= 65173; ﺑﻬﺘﺮ ﺑﻌﺪﻯ'ﺑ&= #65166;ﻳﺪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65193;ﺍﺷﺖ. ﺩﺭ ﮐﺎﺭ ﺗﮑﺎﻣ&= #65246; ﺭﻭﺡ'ﺍﮔﺮ ﺑﻔﺮ&= #65213; ﮐﺴﻰ ﺑﻤﻄﻠﻖ ﺗ&= #65200;ﮐﻴﻪ ﻧﻔس ﺭﺳﻴﺪ'ﺁﻧ&#= 64405;ﺎﻩ ﺟﺎﻯ ﺍﻧﺘﻘﺎﺩ &= #65261;ﺍﺯ ﺧﻮﺩ ﻧﻤﻴﺒﺎﺷ&#= 65194;.ﻭﻟﺬﺍ ﮐﺴﻰ ﮐﻪ ﺑﻤﻄﻠ&= #65238;ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻧﻰ ﺩﺭ ﺗﺰ&= #64400;ﻴﻪ ﻧﻔس ﻧﺮﺳﺪ'ﭘس &#= 65247;ﺎﺯﻡ ﺍﺳﺖ ﺩﺭ ﻧﻮﻉ ﻓ= ﻮﻕ ﺑﺸﺮﻯ ﻭ ﻓﺮﺍﻭ&= #65165;ﻥ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﺮﺗﺮ'ﻫﻤﻴﻦ ﭘ&= #65166;ﮐﺴﺎﺯﻯهای ﺑﺎ ﻋﻘﻞ ﻭ ﻓﻬﻢ= ﺑﻴﺸﺘﺮﻯ ﺮﺍ ﺩﻧﺒﺎﻝ ﮐﻨ&= #65194;'ﺗﺎ ﻋﻤﻴﻘﺎ ﺭﻭﺡ ﺍ&= #65247;ﻬﻰ ﺍﻧﺴﺎﻥ'ﺍﺯ ﻣﻄ&= #65248;ﻖ ﺁﻟﻮﺩﮔﻰ ﻫﺎ ﺍ&= #65199;ﺭﻳﺸﻪ ﭘﺎﻙ ﮔﺮﺩﻧﺪ ﻭ = ﺧﺪﺍﺋﻰ ﺷﻮﻧﺪ.<o:p></o:p> ﺩﺭ ﻫﻨﺮ= ;ﻫﺎﻯ ﺗﺠﺴّﻤﻰ ﻋﺼﺮ &#= 65251;ﺎ'ﻣﻮﺿﻮﻉ ﮐﺎﻣﻠﺎ ﺩﺭ ﺃث&#= 1585; ﻫﻨﺮﻯ ﺭﻫﺎ ﮔﺮ&= #65193;ﻳﺪﻩ'ﻭ ﺍﮐثر ﻫﻨﺮﻣﻨA= 194;ﺍﻥ ﺑﻪ ﺍﺳﺘﻴﻞ ﺑﻴ&= #65206; ﺍﺯ ﻣﻀﻤﻮﻥ ﻋﻠ&= #65166;ﻗﻪ ﻧﺸﺎﻥ ﻤﻴﺪﻫﻨ&#= 65194;.ﮔﻮﺋﻰ ﻫﻨﺮ ﺑﺨﻠﺄ ﻣﻴ&= #65198;ﻭﺩ. ﻭﻫﻨﺮﻣﻨﺪﺍﻥ &#= 64400;ﻤﺘﺮ ﺳﺮﻣﺎﻳﻪ ﻣﻌﻨ&#= 65262;ﻯ ﻭ ﺗﮑﺎﻣﻠﻰ'ﺩﺭ = ﺭﻭﺍﻥ ﻭ ﺫﻫﻨﻰ ﺧﻮﺩ ﺩ= ﺍﺭﻧﺪ.ﻭ ﺑﻴﺸﺘﺮﺩﻭﭼﺎ= 5197; ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65253; ﻫﺴﺘﻨﺪ.ﮔﻮﺋﻰ &= #65259;ﻨﺮﻣﻨﺪﺍﻥ ﻫﺮ ﺯﻣﺎﻥ' ﺍﻧﻌ= ﮑﺎس ﺭﻭﺣﻰ ﻭ &#= 65203;ﻄﺢ ﺗﮑﺎﻣل ﺮﻭﺍﻥ &#= 65251;ﺮﺩﻡ ﺯﻣﺎﻥ ﺧﻮﺩ ﻫﺴ&= #65176;ﻨﺪ.ﮐﻪﺑﻴﺸﺘ= 5198; ﻃﺎﻟﺐ ﺁثاﺭﻯ = 5170;ﻰ ﻣﻮﺿﻮﻉ ﻣﻴﺒﺎ&#= 65207;ﻨﺪ ﻭﺣﺘﻰ ﺩﺭ ﻃﻠﺐ = ﺍﻳﻨﮕﻮﻧﻪ ﺁثاﺭ ﺑﻰ ﻣﻌﻨ= 5264; ﻭﻣﻮﺿﻮﻉ' ﺑﺎﻫ&= #65250; ﻣﺴﺎﺑﻘﻪﻣﻴﮕ= 5196;ﺍﺭﻧﺪ.ﺑﻠﮑﻪ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺩ&#= 65261;ﻟﺎﺭ ﺣﺮﺍﺝ ﺍﻳﻦ ﮐﺴ&= #65168; ﺁثاﺭ ﻣﻴﭙﺮﺩA= 165;ﺯﻧﺪ.ﻭ ﺍﻳﻦ ﺑﺨﺎﻃﺮﻡ &= #65197;ﺳﻴﺪ'ﮐﻪ ﺷﺨﺺ ﺍﺯ ﻫﻨﺮﻣ&= #65256;ﺪﻯ ﺩﺭﺧﻮﺍﺳﺖ ﺗﺎ&#= 65169;ﻠﻮﺋﻰ ﮐﺮﺩ ﮐﻪ ﺩﺭﻳﺎ&= #65263; ﺳﺮﺥ ﺭﺍ ﻫﻨﮕﺎ&= #65249; ﻋﺒﻮﺭ ﻣﻮﺳﻰ'ﻭ = ﻏﺮﻕ ﺷﺪﻥ ﻓﺮﻋﻮﻥ ﻭ&= #65203;ﺮﺑﺎﺯﺍﻧﺶ ﺭﺍ ﺧﻮﺍﺳﺖ. ﺭﻭ= ﺯ ﺑﻌﺪ ﮐﻪ ﺑﺮﺍﻯ = ﺩﺭﻳﺎﻓﺖ ﺗﺎﺑﻠﻮ ﻣﺮﺍﺟ&#= 65228;ﻪ ﮐﺮﺩ'ﺩﻳﺪ ﺑﻮﻡ = ﻧﻘّﺎﺷﻰ ﺭﺍ ﺳﺮﺍﺳﺮ ﻭ ﮐ= ﺎﻣﻠﺎ ﺳﺮﺥ ﺭﻧﮓ ﺷﺪﻩ = ﺍﺳﺖ.ﻣﺸﺘﺮﻯ ﭘﺮﺳﻴﺪ'ﺍﻳﻦ ﭼ&= #65268;ﺴﺖ؟ ﻫﻨﺮﻣﻨﺪ ﮔﻔﺖ&#= 65193;ﺭﻳﺎﻯ ﺳﺮخ اﺳﺖ.ﻭﻣﺸ= 5176;ﺮﻯ ﮔﻔﺖ'ﭘس ﻣﻮﺳﻰ &= #65261;ﭘﻴﺮﻭﺍﻧﺶ ﭼﻪ ﺷﺪﻧﺪ؟ ﻫﻨ&#= 65198;ﻣﻨﺪ ﮔﻔﺖ ﺩﻳﺮ ﺭﺳﻴ&= #65194;ﻳﺪﻯ ﻫﻤﻪ ﺭﻓﺘﻨﺪ'ﻭ&= #65193;ﺭﻳﺎ ﺭﺍ ﻋﺒﻮﺭ ﮐﺮﺩ&= #65255;ﺪ.ﺑﺎﺯ ﻣﺸﺘﺮﻯ ﮔﻔﺖ'ﭘ&= #1587; ﻓﺮﻋﻮﻥ ﭼﻪ ﺷﺪ&= #1567;ﻫﻨﺮﻣﻨﺪ ﮔﻔﺖ ﻓﺮﻋﻮﻥ ﻭ = ﺳﺮﺑﺎﺯﺍﻧﺶ ﻏﺮﻕ ﺷﺪﻧﺪ.ﻭ ﺑ= ﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻣﻮﺿﻮ&#= 65225; ﺗﺎﺑﻠﻮ ﺗﺨﻴّ= 5248;ﺎﺕ ﻏﻴﺮ ﻃﺒﻴﻌﻰ ﻧ&= #65240;ّﺎﺷﻰ ﻭ ﻧﺎﻇﺮ ﻫﺮ ﻧﻘ= ﺶ ﺩﺭﺁﻣﺪﻩ ﺍﺳﺖ.&= #65261; ﻧﻤﻰ ﺗﻮﺍﻥ ﻣﻘ&= #65166;ﻳﺴﻪ ﺑﻴﻦ ﺁثاﺭ ﻋﺼ= 5198; ﻣﺎ ﻭ ﮔﺬﺷﺘﻪ ﻫ= ﺎ ﮐﺮﺩ.ﮐﻪ ﻫﻨﺮ ﺑ= ﻌﻘﺐ ﺭﻓﺘﻪ ﺍﺳﺖ. ﺩﺭ= ﺣﺎﻟﻴﮑﻪ ﺑﺎ ﭘﻴﺸﺮﻓﺖ ﻋ&= #65240;ﻞ </spa= n>ﻭﺯﻧﺪﮔﻰ ﻧʌ= 62;ﻉ ﺑﺸﺮﻯ ﻣﺘﻤﺪﻥ' = ﺍﻧﺘﻈﺎﺭ ﺁثاﺭ ﺑﻬﺘﺮﻯ = 5251;ﻴﺮﻭﺩ.ﻣﺮﺩﻡ ﻧﻴﺰ ﻣﻮﺿﻮﻋﻰ &= #65193;ﺭ ﻫﻨﺮ ﻧﻤﻰ ﺧﻮﺍ&= #65259;ﻨﺪ'ﭘس ﻫﻨﺮ ﺁﺋﻴﻨﻪ ﻓ&= #65198;ﻫﻨﮓ ﻋﺼﺮ ﺧﻮﺩ ﻣﻴﺒ&= #65166;ﺷﺪ .<o:p></o:p> ﺑﺪﻳﻦ ﺗ= ;ﺮﺗﻴﺐﻫﻨﺮ ﻧﻘّﺎﺷﻰ ﺑﻴﻤ= 5262;ﺿﻮﻉ'ﺗﺒﺪﻳﻞ ﺑﻨﻮﻋی ﻤﻮﺳﻴ= 5240;ﻰ ﺑﺪﻭﻥ ﻤﻮﺿﻮع &#= 65208;ﺪﻩ ﺍﺳﺖ . ﻭ ﺑﺮﺍﻯ ᥵= 5;ﻮﺟﻴﻪ ﮐﺎﺭ ﺧﻮﺩ' ﻫﺰﺍ= ﺭﺍﻥ ﺩﻟﻴﻞ ﺑﺮﺍﻯ ﻫ&= #65256;ﺮ ﻣﺠﺮﺩ ﻭ ﺑﻰ ﻣﻮ= ﺿﻮﻉ ﻗﺎﺋﻞ ﺷﺪﻧﺪ.ﮔ&= #65262;ﺋﻰ ﺩﺭ ﺳﮑﻮﺕ ﺍﻓﮑ&= #65166;ﺭ'ﺑﻴﺎﻥ ﺍﺳﺮﺍﺭ ﺩﺭﻭﻧ&#= 65264; ﺧﻮﺩ ﻣﻴﮑﻨﻨﺪ.&= #65193;ﺭ ﺣﺎﻟﻴﮑﻪ ﻣﻨﻄ&#= 65240;ﺎ ﺍﺭﺯﺵ ﻫﻨﺮ'ﺑﺴ&= #65176;ﻪ ﺑﺪﺭﻙ ﻣﻮﺿﻮﻉ &= #65155;ثر ﻫﻨﺮﻯ ﮐﻪ ﭼﻪﺁ&= #65251;ﻮﺯﺵ ﻣﻴﺪﻫﺪ.ﭘس ﻫﻨ&#= 65198; ﺍﮔﺮ ﻭﺳﻴﻠﻪ ﺗ&= #65228;ﻠﻴﻢ ﻭ ﻓﺮﻫﻨﮓ ﺑﻬﺘ&= #65198;ﻯ ﺑﻤﺮﺩﻡ ﺑﺎﺷﺪ' = ﻫﻨﺮﻣﻨﺪﺍﻥ ﺑﺎﻳﺪ ﺗﻨﻬﺎ ﺫ&= #65261;ﻕ ﺑﺮﺗﺮﺍﻥ ﺟﺎﻣ&#= 65228;ﻪ ﺧﻮﺩﺭﺍ ﺩﻧﺒﺎ&#= 65245; ﮐﻨﻨﺪ.ﻭ ﺩﺭ ﺳﻄ= ﺢ ﻋﻮﺍﻡ ﺗﻮﻟﻴﺪ &= #65255;ﮑﻨﻨﺪ. ﺣﺘﻰ ﺍﮔﺮ ﺑﺪﻟﻴﻞ ﺩ&= #65197;ﺁﻣﺪ ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ &= #65169;ﺎﺷﺪ.ﺳﻄﺢ ﺩﺭﻙ ﻋﻮﺍﻡ ﻭﻣ&= #65198;ﺩﻡ ﺑﺪﺍﺋﻰ ﻭ ﺍﻃﻔ&= #65166;ﻝ ﺩﺭ ﺑﻴﻤﺎﺭﺍﻥ &= #65197;ﻭﺍﻧﻰ'ﻋﻤﻠﺎ ﮔﻮﺋﻰ ﻣﺎﻧﻊ ﺗ&= #64401;ﺎﻣﻞ ﺗﺮﺑﻴﺘﻰ ﻭ ﻓﺮ&= #65259;ﻨﮕﻰ ﻭ ﺫﻭﻕ ﻭ ﺳﻠﻴﻘ= ﻪ ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭ ﻧ= ﻴﺰ ﺑﻴﺪﺍﺭ ﮐﺮﺩﻥ &= #65165;ﺳﺘﻌﺪﺍﺩﻫﺎA= 263; ﺍﻓﺮﺍﺩﻯ'ﮐﻪ ﻣ&= #65268;ﺘﻮﺍﻧﻨﺪ ﺗﻌﺎﻟﻰ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺑﻴﺎﺑﻨﺪ ﮔﻮﺋ&#= 65264; ﻣﻦ ﻫﻨﺮ ﻣﻌﺎﺻ&= #65198; ﭼﻮﻥ ﺗﻤﺎﻣﻰ ﻣ&= #65196;ﺍﻫﺐ ﺫﻳﻨﻰ ﻗﺸﺮﻯ ﻫ&= #65204;ﺘﻨﺪ.ﮐﻪ ﺭﻭﺯ ﺑﺮﻭﺯ ﺑﻌ&= #65194; ﺍﺯ ﻫﺮ ﭘﻴﺎﻣﺒ&= #65198; ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #64400;ﺎﺷﻒ ﻳﻚ ﺗﺠﻠّﻰ ﺑﺮ&#= 65175;ﺮ'ﻭ ﻃﺮﻳﻘﺖ ﺳﻠﻮﮐ&#= 65264; ﻣﻨﺎﺳﺐ ﺷﻬﻮﺩ &= #65183;ﺪﻳﺪ' ﻣﺪﺍﻡ ﻣﺬﺍﻫﺐ &= #65175;ﻘﻠّﺒﻰ ﻭ ﻗﺸﺮﻯ ﻭ ﻣﺸﺮ= ک ﺘﺮ ﺑﻮﺟﻮﺩ ﻣﻴ&= #65154;ﻳﺪ'ﮐﻪ ﺑﺎﻋث ﺯﻭﺍﻝ ﺗ&#= 65252;ﺎﻡ ﺁثاﺭ ﻣثبت ﮐᥴ= 6;ﺭ ﺗﮑﺎﻣﻞ ﺩﻳﻦ ﺳ&= #65248;ﻮﮐﻰ ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﺟﻬ= ﺎﻥ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺷﺶ= ﺩﻳﻦ ﺳﻠﻮﮐﻰ ﺑﺎ ﺷﺶ = ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﺻﺎﺣﺐ &= #65227;ﺰﻳﻤﺖ ﻭ ﺍﺭﺍﺩﻩ ﺑﺮﺗ&= #65198; ﻭﮐﺸﻒ ﺗﺎﺯﻩ ﺷ&= #65260;ﻮﺩﻯ ﻫﺴﺘﻨﺪ.ﻭ ﺑﻘﻮ&= #65245; ﻣﺤﻤﺪ ﺁﺧﺮﻳﻦ &= #65153;ﻧﻬﺎ ﺩﺭ ﻋﺼﺮ ﻣﺎ'ﺍﮔ= ﺮ ﺩﻳﻦ ﻣﻮﺳﻰ ﺑﻪ = ﻫﻔﺘﺎﺩ ﻭ ﻳﻚ'ﻭ ﺩﻳﻦ ﻣﺴ= ;ﻴﺢ ﺑﻬﻔﺘﺎﺩ ﺩﺭﻣ&#= 65196;ﻫﺐ ﺷﺪﻧﺪ. ﭘس ﺍﺯ ﻣ= ﻦ ﺩﻳﻦ ﻣﻦ'ﺑﻬﻔﺘ&= #65166;ﺩ ﻭﺳﻪﻣﺬﻫﺐ ﺗﻘ&#= 65204;ﻴﻢ ﺧﻮﺍﻫﺪ ﺷﺪ.ﻳﻌ&= #65256;ﻰ ﺑﻮﺿﻊ ﻭ ﺳﺮﻧﻮ&= #65207;ﺘﻰ ﺑﺪﺗﺮﺩﻭﭼﺎﺭ &#= 65251;ﻴﮕﺮﺩﺩ. ﻫﺮ ﻣﺬﻫﺐ ﮔﻮﺋ&= #65264; ﺭﺍﻩ ﺫﻫﺎﺏ &#= 65165;ﻟﻬﻰ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺩﻳ= ﮕﺮﻯ ﻣﺘﻔﺎﻭﺕ ﻣﻴﺪ&#= 65165;ﻧﺪ. ﮐﻪ ﺳﻤﺒﻮﻝ ﻫﻤ&= #65258; ﺭﺍﻫﻬﺎ ﺑﺨﺪﺍ &= #65251;ﻨﺘﻬﻰ ﺷﻮﺩ. ﻟﺬﺍ ﻫﺮﻳ= ﻚ ﺑﺠﻬﻨّﻢ ﺩﺭﻩ= 5165;ﻯ ﺩﺭ ﮐﺎﺭﻣﺎ ﻫﺎ&= #65263; ﭘس ﻣﺮﮒ ﺑﻨﺴﺦ &= #65261;ﻣﺴﺦ ﻭ ﻓﺴﺦ ﻭ ﺭﺳﺦ ﻭ= ;ﻭﺳﺦ ﺳﻘﻮﻁ ﺧﻮﺍﻫﻨ&#= 65194; ﮐﺮﺩ ﺗﺎ ﻓﺴﺎﺩ = ﮐﻨﻮﻧﻰ ﺁﻧﻬﺎ ﺩﺭ ﺭﻭﺍ&= #65253; ﺧﻮﺩ ﭼﻘﺪﺭ ﻭﭼ&= #65258; ﻋﻤﻖ ﺩﺍﺷﺘﻪ ﺑ&= #65166;ﺷﻨﺪ.ﻭ ﺍﻟّﺎ ﺳﻠﻮﻙ ﺍ&#= 65247;ﻬﻰ ﺩﺭﻫﺮ ﺷﺶ ﻭﻟﺎ&= #65267;ﺖ </spa= n>ﺍﻟﻬﻰ ﻳﮑﺴʋ= 66;ﻥ ﺍﺳﺖ ﺑﺎ ﺗﻔﺎﻭ&= #65173; ﮐﻠﺎس ﺑﺮﺗﺮ ﺷ&#= 65260;ﻮﺩﻯ ﺩﻳﭙﻠﻢ ﺭﺿﺎﻳ&#= 65174;ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﺑﻌﺪﻯ.ﮐ&= #65258; ﺩﺭ ﻃﺮﻳﻘﺖ ﺳﻠ&= #65262;ﻙ ﻃﺮﻳﻘﺖ ﻣﺤﻤﺪ&#= 65263;ﻬﻔﺖ ﺷﻬﻮﺩ ﻭ ﺩﺭﻃﺮ&= #65267;ﻘﺖ ﻣﺴﻴﺢ ﺷﺶ ﺷﻬﻮ&= #65193;'ﻭﺩﺭ ﻃﺮﻳﻘﺖ ﺯﺭﺩﺷ&#= 65174; ﻭ ﺑﻨﻰ ﺍﺳﺮﺍﺋ&= #65268;ﻞ ﻭ ﺩﻩ ﻫﺎ ﺩﻳﻦ ﻭ= ;ﻣﺬﻫﺐ ﻣﺘﻔﺎﻭﺕ ﺧﺎﻭ&#= 65197;ﻣﻴﺎﻧﻪ ﺩﺭ ﮐﻤﺎﻝ ﺑﻴﭙ&= #65256;ﺞ ﺷﻬﻮﺩ ﻣﻴﺮﺳﻨ&#= 65194; ﻭ ﺗﻤﺎﻡ ﻣﺬﺍﻫ&= #65168; ﮐﻮﭼﻚ ﻭ ﺑﺰﺭﮒ = ﺧﺎﻭﺭﻣﻴﺎﻧﻪ' ﺗﻤﺎﻣﺎ ﺷﺎﺧﻪ&#= 65259;ﺎﺋﻰ ﺍﺯ ﺩﻳﺎﻧﺖ ﺳﻠ&= #65262;ﮐﻰ ﺯﺭﺩﺷﺖ ﺑﻮﺩﻩ&#= 65165;ﻧﺪ ﻣﺎﻧﻨﺪ ﺩﻳﺎﻧ&#= 65174; ﻣﻌﺮﻭﻑ ﺑﮑﻠﻴ&#= 65252;ﻰ ﻭ ﻳﻬﻮﺩﻯ. ﮐﻪ ﺩ= ;ﺭ ﺃﺻﻞ ﺷﺎﺧﻪﺍﻯ &= #65165;ﺯ ﺩﻳﻦ ﺯﺭﺩﺷﺖ ﻫ&= #65204;ﺘﻨﺪ.ﻟﺬﺍ ﻫﻨﺮ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ'ﻫﻤﺎﻥ ﺭﻭﺵ ﺣﻨﻴﻒ ﻭ ﺗ= ﻮﺳّﻞ ﻋﺒﺎﺩﻯ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﻧﻴﺎﻣﺪﻩ ﺑﺼﺤ&#= 65256;ﻪ ﻫﺴﺘﻰ ﺍﺳﺖ. ﻭ ﺩ= ;ﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65255;ﻴﺎﻣﺪﻩ'ﻣﻠﺎ= 5239;ﺎﺕ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;.ﻭ ﻫﻨﺮ ﺍﻟﻬﻰ ﺁﻧ&= #65166;ﻥ ﺣﮑﻤﺘﻬﺎﻯ ﺑﺮ&#= 65175;ﺮ ﻭ ﺍﺣﻮﺍﻝ ﺭؤﻳ&#= 65166;ﺋﻰ ﻓﺎﻧﺘﺰﻯ'ﻭﺍﻓ&#= 64401;ﺎﺭ ﻣﺘﻔﮑّﺮ ﺑﺘﺨ= 5268;ّﻞ'ﮐﻪ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺭ&#= 65235;ﺘﺎﺭﻫﺎ ﻭ ﮔﻔﺘﺎﺭﻫﺎ ﻭ = ﮐﺮﺩﺍﺭﻫﺎﻯ ﻧﻴﮑﻮﺗﺮ ﺍﺯ ﺗ&= #65236;ﮑّﺮﻫﺎ ﻣﻴﺮﺳﻨﺪ. ﭘس ﺩ&= #65197;ﻙ ﮐﺎﺭ ﻫﻨﺮ ﺍﻟﻬ&= #65264; ﺩﺭ ﺳﻠﻮﻙ'ﻗﺎﺑ&= #65246; ﻗﻴﺎس ﺩﺭ ﮐﻤﻴ&#= 1617;ﺖ ﻭ ﮐﻴﻔﻴّﺖ ﺑﺎ &= #65193;ﺭﺟﻪ ﻭﻧﻮﻉ ﺩﻳﮕﺮ ﺁ&= #1579;اﺭ ﻫﻨﺮﻯ ﻏﻴﺮ ﺍﻟ&= #65260;ﻰ ﻧﻴﺴﺖ.ﺩﺭ ﺣﺎﻟ&= #65268;ﮑﻪ ﺩﺭﻙ ﻫﺮ ﮐﺎﺭ ﺑ= ﻌﺪﻯ' ﺑﺴﺘﻪ ﺑﺪﺭﻙ ﺑ&= #65260;ﺘﺮ ﻭ ﺑﻴﺸﺘﺮ ﻭﻭﺍ&= #65215;ﺢ ﺗﺮ ﻭ ﻋﻤﻴﻖ ﺗﺮ= ﺍﺯ ﺩﺭﻙ ﺃثر ﻫﻨﺮ= 5263; ﻗﺒﻠﻰ ﺑﺎﺷﺪ ﺑ&= #65166;ﺷﺪ.<o:p></o:p> ﮔﺮﭼﻪ ﺩ= ;ﺭ ﻫﻤﻴﻦ ﻫﻨﺮ ﻣﺪ&= #65197;ﻥ'ﮐﻢ ﻣﺎﻳﻪ ﻭ ﺑﻰ ﻣﻮ= ﺿﻮﻉ ﻧﻴﺰ ﻣﺒﺎﻟﻐﻪ &= #64400;ﺮﺩﻧﺪ.ﮐﻪ ﮐﺎﺭ ﻫﻨﺮﻯ ﺑﭽ&= #65256;ﺪ ﺧﻂ ﻭ ﭘﺮﺍﮐﻨﺪ&= #64404;ﻰ ﺑﻰ ﻧﻈﺎﻡ ﺭﻧﮓ = ﺑﺮﻭﻯ ﺑﻮﻡ ﻭ ﮐﺎﻏﺬ ﺍ= ﺳﺖ.ﺍﻳﻦ ﮔﻮﻧﻪ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ ﺩﺭ ﺩﻓﺎﻉ ﺍﺯ ﺑ= ﻰ </spa= n>ﻣﺎﻳﮕﻰ ﮐﺎʋ= 97;ﻫﺎﻯ ﺧﻮﺩ ﻣﻴﮕﻴﻮﻳ&#= 65256;ﺪ' ﺍﺭﺯﺵ ﻫﻨﺮ ﺗﻨ&= #65260;ﺎ ﻣﻮﺿﻮﻉ ﻧﻴﺴﺖ. = ﻭﻟﻰ ﻫﺮ ﮔﻮﻧﻪ ﺳوء &#= 65165;ﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻣﺎﻫﻴّﺖ ﻣ&#= 65184;ﺮﺩ ﺑﻮﺩﻥ ﺍﺯ ﻣﻮﺿ&= #65262;ﻉ'ﺧﻮﺩ ﺑﻰ ﺍﺭﺯﺵﻋﻤﻴ&#= 65238; ﺑﺮﺍﻯ ﻣﺎ ﻣﻴﺒ&= #65166;ﺷﺪ.ﮐﻪ ﺩﺭ ﺯﻣﺎﻧﻬﺎﻯ &= #65169;ﻌﺪﻯ ﻧﻘﺺ ﺧﻮﺩﺭﺍ ﻧ&= #65208;ﺎﻥ ﻣﻴﺪﻫﺪ. ﺍﻳﻦ ﺩ= ﻟﻴﻞ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﺍ&= #65203;ﺖ'ﮐﻪ ﺑﺮﺍﻯ ﺗﺎﺯﻩ ﮐ&= #65166;ﺭﺍﻥ ﻫﻨﺮ'ﺁثاﺭ ﺳﺎ= 5193;ﻩ ﻭﺳﻴﻠﻪ ﺧﻮﺑﻰ &= #65169;ﺮﺍﻯ ﺗﻌﺎﻟﻰ &#= 65195;ﻭﻗﻰ ﻣﺤﺼﻮﻝ ﻫﻨﺮ ﻣ&= #65264; ﺑﺎﺷﺪ.ﻭﻟﻰ ﺗﻮ&= #65239;ﻒ ﺩﺭ ﺍﻳﻦ ﺳﻄﻮﺡ = ﮔﻮﺋﻰ ﻣﺤﺼّﻠﻴﻦ ﻣﺪ= 5165;ﺭس ﻫﻤﮕﻰ ﺩﺭ ﺳﻄﺢ = ﻋﻠﻮﻡ ﻭ ﺑﻴﺎﻥ ﺗﻮﻗّ&#= 65234; ﮐﺮﺩﻩ ﺍﻧﺪ.ﮐﻪ = ﺩﺭ ﻋﺼﺮ ﻣﺎ ﺩﺭ ﻣﺪ= ﺍﺭس ﻣﻰ ﺑﻴﻨﻴﻢ. ﺩﺍ= ﻧﺸﺠﻮﻳﺎﻥ ﻧﻴﺰ ﺍﮐثرﺍ ﺩ= 5197; ﻫﻤﺎﻥ ﺳﻄﻮﺡ ﺍ&= #65261;ﻟﻴﻪ ﺗﻔﮑّﺮ ﻭ ﭘﻴﺸ&#= 65198;ﻓﺖﻋﻠمی ﺮﺍ ﺩﺍﺭﻧﺪ.ﻭﻟ&= #65196;ﺍ ﺑﺠﺎﻯ ﺍﻳﻨﮑﻪ &= #65165;ﺯ ﻫﺮ ﺻﺪ ﻧﻔﺮ ﺩﻩ= ﻧﻔﺮ ﻣﻮﻓﻖ ﻋﻠﻤﻰ ﭘ&= #65268;ﺪﺍ ﻣﻴﺸﻮﺩ'ﻭ ﺍﺯ ﻫ= ﺰﺍﺭ ﻧﻔﺮ ﺩﻩ ﻧﻔﺮ ﭘ= ﻴﺪﺍ ﻣﻴﺸﻮﻧﺪ ﻭ ﺑﺎ = ﺟﻤﻌﻴّﺖ ﺑﻴﺸﺘﺮ ﺟﻬﺎﻥ'&= #65261; ﭘﻴﭽﻴﺪﮔﻰ ﻫﺎ&#= 65263; ﺗﮑﻨﻴﻚ ﻭ ﺗﻤﺪ&= #65255;ﻰ'ﺗﻌﺪﺍﺩ ﻣﻮﻓﻘﺎﻥ ﺟﻮﺍ&#= 65169;ﮕﻮﻯ ﻧﻴﺎﺯﻫﺎﻯ ﻣﺮ&#= 65193;ﻡ ﺟﻬﺎﻥ ﻳﺎ ﻣﻠّ&#= 65174; ﺧﻮﺩ ﻧﻴﺴﺘﻨﺪ.&= #65261; ﻣﻮﻓﻘﺎﻥ ﻧﻴﺰ &= #65203;ﻄﻮﺡ ﺑﺴﻴﺎﺭ ﭘﺎﺋﻴ&#= 65254; ﺩﺭ ﻋﻠﻮﻡ ﺩﺍﺭ&= #65255;ﺪ.ﻭﺍﻧﺴﺎﻥ ها ﮐﻤﺘﺮ ﺷﺨﺺ &#= 65175;ﺠﺮﺑﻪ ﻣﻴﮑﻨﻨﺪ ﻭﮐﺎ&#= 65197; ﺗﺠﺮﺑﻪ ﺭﺍ ﺑﻤ&= #65166;ﺷﻴﻦ ﻭ ﺗﮑﻨﻮﻟﻮﮊﻯ &= #65261;ﺍﮔﺬﺍﺭ ﮐﺮﺩﻩ ﺍﺳﺖ ﺩﺭ = ﺣﺎﻟﻴﮑﻪ ﻫﻨﺮﻣﻨﺪ ﻭﺍﻗ&#= 65228;ﻰ ﻭ ﭘﻴﺸﺮﻓﺘﻪ ﺩ&= #65197; ﻣﻘﺎﻡ ﻋﻘﻠﻰ ﻭ&= #65197;ﻭﺍﻧﻰ' می ﺘﻮﺍﻧﺪ ﺑﻴ= 5254; ﻣﺒﺎلغه ﻭ ﺟﻨA= 184;ﺎﻝ ﻭ ﺍﻧﺤﺮﺍﻑ ﻫﻨ&= #65198;ﻯ'ﺑﺎ ﻣﺴﺄﻟﻪ ﻣﻮﺿﻮ&#= 65225; ﻭ ﺍﺻﺎﻟﺖ ﺗﻌﺒ&= #65268;ﺮ'ﻭ ﻧﻴﺮﻭﻯ ﺻﻮﺭﺕ &= #65261; ﺗﺼﻮﺭ ﻓﺮﻕ ﺑﮕ&= #65196;ﺍﺭﺩ. ﻭ ﺍﺯ ﻃﺒﻴﻌﺖ ﺳ= ﺎﺩﮔﻰ ﺭﺍ ﺩﺭ ﺍﻭﺝ ﭘﻴ= ﭽﻴﺪﮔﻰ ﺗﮑﺎﻣﻠﺁﻥ ﺑﺎ&#= 65267;ﺪ ﺁﻣﻮﺧﺖ ﻋﻠّﺖ &#= 65165;ﻳﻦ ﺑﻰ ﻣﺎﻳﮕﻰ ﺗﻮ&= #65239;ّﻒ ﻭ ﺍﮐﺘﻔﺎﻯ ﻫﻨ&= #65198;ﻣﻨﺪ ﺑﻬﻤﺎﻥ ﺍﻳﺪﻩ &= #64400;ﻠّﻰ ﺻﻮﺭﺕ ﺍﻭﻟﻴﻪ&#= 65165;ﻯ ﮐﻪ ﺩﺭ ﺫﻫﻦ ﺧﻮ= ﺩ ﻳﺎﻓﺘﻪﺍﻧﺪ. ﻭ = ﺗﻮﺳﻌﻪ ﻣﻌﻨﻮﻯ ﺑﺂﻥ ﻧ&= #65252;ﻴﺪﻫﻨﺪ' ﮐﻪ ﻣﻮﺿﻮﻉ ﺩﺭ&= #65155;ثر ﻫﻨﺮﻯ ﺑﺎﺷﺪ'ﭼ&= #65258; ﺭﺳﺪ ﺑﻤﻮﺿﻮﻉ &= #65169;ﻬﺘﺮﻭﺿﺮﻭﺭA= 263;ﺘﺮ. ﻭ ﮐﺎﺭ ﺑﻰ ﺍﻋﺘ= ﻨﺎﺋﻰ ﺑﻤﻮﺿﻮﻉ ﻭﻣﻌ&#= 65256;ﻰ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮﻯ'= ﺑﺠﺎﺋﻰ ﺭﺳﻴﺪﻩ ﮐﻪ ﺍﻳ&= #65254;ﻫﻨﺮﻣﻨﺪﺍﻥ 'ﮐﻪ ﺧﻮﺩﺭﺍ ﻋﻠ= ﻤﺎﻯ ﺯﻳﺒﺎﺋﻰ ﺷﻨﺎ&#= 65203;ﻰ ﻣﻴﺪﺍﻧﻨﺪ' ﮐﺎﺭ ﻫﻨﺮﻯ= ; ﺭﺍ ﻣﺠﻤﻮﻋﻪﺍﻯ ﺍ&#= 65199; ﺭﻭﺍﺑﻂ ﺻﻮﺭﻯ &= #65261; ﻇﺎﻫﺮﻯ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ ﻣﻴﮕﻮﻳﻨﺪ ﮐﺴ&#= 65264; ﺷﮑﺎﻳﺖ ﺩﺍﺷﺖ'&= #64400;ﻪ ﺍﻓﮑﺎﺭ ﻭ ﺍﻳﺪ&= #65257;ﻫﺎﺋﻰ ﺩﺭ ﺫﻫﻦ ﺩﺍﺭﺩ'= ﻭﻟﻰ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺁ&= #65255;ﻬﺎ ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﻘ&= #65212;ﻴﺪﻩ ﻭ ﺷﻌﺮ ﮐﻨﺪ.ﻭ ﭘ= ;ﺎﺳﺦ ﺷﻨﻴﺪ ﮐﻪ ﻗﺼﻴ&= #65194;ﻩ ﺍﺯ ﺍﻓﮑﺎﺭ ﺳﺎ&= #65191;ﺘﻪ ﻧﻤﻴﺸﻮﺩ ﺑﻠﮑ&#= 65258; ﺍﺯ ﺍﻟﻔﺎﻅ ﺑﻮ&= #65183;ﻮﺩ ﻣﻴﺂﻳﺪ.ﻣﻨﺘﻬ&#= 65166; ﻓﺮﺍﻣﻮﺵ ﮐﺮﺩ&#= 65255;ﺪ'ﮐﻪ ﺑﻬﺘﺮﺍﺯ ﺍﺭﺗ&#= 65170;ﺎﻁ ﺍﻟﻔﺎﻅ ﺑﺮﺍﻯ &= #65239;ﺼﻴﺪﻩ ﺷﺪﻥ'ﻭ ﻗﺎﺑﻞ ﻃ= ﺮﺡ ﻭ ﺧﻄﺎﺑﻪ ﺷﺪﻥ = ﺒﮕﻮﻳﻨﺪ ﻳﺎ ﺟﻨﺒﻪﻫﺎﻯ &= #65251;ﻌﻨﻮﻯ'ﮐﻪ ﺑﺎﻳﺪ ﻣﻮﺿﻮﻉ &= #65255;ﺎ ﭘﻴﺪﺍﻯ ﻳﻚ ﺃث&#= 1585; ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﺗ&= #65166; ﮐﺎﺭ ﻓﻌّﺎﻟﻴ= 617;ﺖ ﺫﻫﻨﻰ ﺍﻧﺴﺎﻥ &= #65259;ﻨﺮﻣﻨﺪ ﻭ ﻫﻨﺮ ﺷﻨﺎﺳﺎ&= #65253; ﻭ ﺗﻤﺎﻣﻰ ﻧﺎﻇ&= #65198;ﺍﻥ ﻫﻨﺮﻯ ﺑﺎﻳﺪ ﺩ&= #65197;ﺧﻮﺩ ﺳﺎﺯﻧﺪﮔﻰ ﻃﺮ&#= 65185; ﺟﺪﻳﺪﻯ ﺍﺯ ﺍﺩ&= #65197;ﺍﻙ ﺑﻮﺟﻮﺩ ﺁﻭﺭﻧ&#= 65194;.ﮐﻪ ﻣﻌﻨﻰ ﺩﺭﺳﺖ ﻫ&= #65256;ﺮ ﻣﻌﻨﻰ ﺁﻥ= ; ﺍﺳﺖ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻌ&= #65262;ﺍﻟﻢ ﻣﻌﻨﻮﻯ ﺫﻫﻨﻰ &= #65169;ﺎﻟﺎ ﻴﺒﺮﺩ.ﺩﺭﺣﺎﻟ&#= 65268;ﮑﻪ ﻫﻨﺮﺍﻟﻬﻰ ﺳﻠ&#= 65262;ﻙ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﺮﺩﻥ'ﺳﻄﺢ ﺫﻫ&= #65254; ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65165;ﺳﺖ.ﮐﻪ ﺍﺯ ﺍﻣﻮﺭ ﻣﻌﻨ&= #65262;ﻯ ﺩﺭﺳﺖ ﺩﺭﺳﺖﺗ&#= 65198; ﺍﻭﺭﺍ ﺑﺴﻄﻮﺡ &= #65251;ﻴﻨﻮﻯ ﺍﻟﻬﻰ ﺑﺎﻟﺎ ﻣ&= #65268;ﺒﺮﺩ. ﮐﻠﻤﻪ (ﻣﻌﻨﻰ)ﻋ= ﺮﺑﻰ ﺷﺪﻩ'ﮐﻠﻤﻪ(ﻣﻴ&= #65256;ﺎ) ﻳﺎ ﻋﺎﻟﻢ ﺍﻟﻬ&= #65264; ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻗ= ﺮﻳﺶ ﺯﺭﺩﺷﺖ ﺍﻟﺄﺻ&#= 65246; ﺍﻳﺮﺍﻧﻰ ﺑﺎ<sp= an dir=3DLTR> </spa= n>ﻓﺮﻫﻨﮓ ﻣﻬʋ= 66;ﺟﺮ ﺍﺯ ﺍﻳﺮﺍﻥ ﺑﻴ&= #65252;ﻦ ﻭﻣﮑّﻪ' ﺻﺪﻫﺎ &= #65261; ﻫﺰﺍﺭﻫﺎ ﻭﺍﮊ&#= 65257;ﻓﺎﺭﺳﻰ ﺩﺭﻯ ﻓﺮﻫﻨﮓ ﺯ&= #65197;ﺩﺷﺘﻰ ﺭﺍ ﺩﺭ ﺯﺑﺎﻥ ﻋ= ﺮﺑﻰ ﻓﺮﻫﻨﮓ ﺧﻮﺩ ﺩ&= #65165;ﺭﻧﺪ.ﮐﻪ ﻣﺤﻤﺪ ﻧﻴﺰ ﺑﺎ = ﻫﻤﺎﻥ ﺯﺑﺎﻥ ﻗﺮﺁﻥ' ﮐ= ﻠﺎﻡ ﺧﻮﺩﺭﺍ ﺳﺎﺧﺘ&#= 65258; ﺍﺳﺖ ﺑﺎ ﺗﻮﺟّ&#= 65258; ﺑﺎﻳﻨﮑﻪ ﺍﻟﻔ&#= 65166;ﻅ ﻭ ﮐﻠﻤﺎﺕ'ﻣﻌﻤ&= #65262;ﻟﺎ ﺑﻤﺮﻭﺭ ﺯﺑﺎﻥ'&= #65261; ﺩﺭ ﺩﻳﮑﺘﻪ ﻭ ﺍ= ﻣﻠﺎٴ ﺁﻧﻬﺎ' ﺗﻔﺎﻭﺗ&= #65260;ﺎ ﻭ ﺳﻄﻮﺡ ﻋﻘﻠﻰ = ﻣﺘﻮﺍﻟﻰ ﺗﻐﻴﻴﺮﺍﺕ ﺧﻮ&#= 65193;ﺭﺍ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﻣ&= #65268;ﺘﻮﺍﻥ ﺑﺄﺻﻞ ﻫﺮﻟﻔﻈ&#= 65264; ﺭﺳﻴﺪﻩ ﮐﻪ ﻫﻤ&= #65258; ﺍﺯ ﺁﻥ ﻣﺸﺘﻖ ﺷ= ﺪﻩ ﺑﺎﺷﺪ.ﻭ ﺍﻳﻦ ﻧ= ﻮﻳﺴﻨﺪﻩ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍ&= #65267;ﻦ ﺍﻟﻔﺎﻅ ﻓﺎﺭﺳ&#= 65264; ﺯﺑﺎﻥ ﻋﺮﺑﻰ ﺍ&= #65251;ﺮﻭﺯ ﺟﻬﺎﻥ ﻋﺮﺏ ﺭﺍ = ﺩﺭ ﺗﻔﺴﻴﺮﺍﺕ ﺧﻮ&#= 65193; ﻣﻄﺮﺡ ﮐﺮﺩﻩﺍ&#= 65249;.ﭘس ﺯﺑﺎﻥ ﻓﺎﺭﺳﻰ &= #65193;ﺭﻯ ﻳﺎ ﺑﺎﺏ ﻭﻟﺎﻳ&= #65174; ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'= ﻭﺭﺳﻴﺪﻥ ﺑﻌﻮﺍﻟﻢ ﺍﻟﻬ&#= 65264; ﺷﻬﻮﺩﻯ'ﺑﺼﻮﺭ&#= 65173; ﺯﺑﺎﻥ ﺍﺳﻠﺎﻣ&#= 65264; ﻭ ﻋﺮﻓﺎﻥ ﺟﺪﻳ&= #65194; ﻣﺤﻤﺪﻯ ﺑﺎﺭ ﺩ&= #65267;ﮕﺮ ﺑﻤﺮﺩﻡ ﺍﻳﺮﺍ&#= 65253; ﺑﺎﺯﮔﺸﺘﻪ'ﮐﻪ &= #65175;ﺼﻮﺭ ﺯﺑﺎﻥ ﻋﺮﺑﻰ ﻣ&= #65260;ﺎﺟﻢ ﺍﺯ ﺁﻧﻬﺎ ﺩﺍﺭ&= #65255;ﺪ .<o:p></o:p> ﺩﺭﺑﺎﺭ= ﻩ ﻣﻮﺿﻮﻉ ﻳﻚ ﺃث&#= 1585; ﻫﻨﺮﻯ'ﮐﻪ ﮐﻤﺘ&= #65198; ﺑﺪﺍﻥ ﺗﻮﺟّﻪ &#= 65251;ﻴﺸﻮﺩ'ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎﻥ ﻭ ﺭﻭ&= #65165;ﻥ ﮐﺎﻭﺍﻥ ﺑﻬﺘﺮ &= #65165;ﺯ ﺭﻭﺍﺑﻂ ﻣﺤﮑﻢ' = ﻭ ﻣﻮﺿﻮﻋﺎﺕ ﻟﺎ&#= 65199;ﻡ ﺑﺎ ﺍﺑﺪﺍﻉ ﻫﻨ&= #65198;ﻯ ﻭ ﻫﻨﺮﻣﻨﺪﻯ ﻣ&= #65268;ﺸﻨﺎﺳﻨﺪ. ﺑﻄﻮﺭ᥾= 7;ﮑﻪ ﻭﺳﻴﻠﻪ ﺍﺯ ﺯﺑ&= #65166;ﻥ ﻣﺸﮑﻠﺎﺕ ﻭ ﻋﻘ&= #65268;ﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻥ ﺫﻫ&= #65256;ﻰ'ﻭﻫﺮﻫﻨﺮ ﺷﻨﺎس ﻭﻧﺎﻇﺮ &#= 65259;ﻨﺮﻯ ﻣﻴﺮﺳﺪ. ﺭﻭﺍﻥ = ﮐﺎﻭ ﻫﻤﺎﻥ ﺍﻇﻬﺎﺭ&#= 65251;ﻘﺎم اﺯ ﻣﻮﺿﻮﻉ ﻳﻚ &= #65155;ثرﻫﻨﺮﻯ ﺑﺪﻭﻥ ﻣﻮﺿﻮﻉ &= #65251;ﻴﺒﺎﺷﺪ.ﻏﺎﻓ= 5246; ﺍﺯ ﺍﻳﻨﮑﻪ ﺧﻮ&= #65193; ﺭﻭﺍﻥ ﮐﺎﻭ ﻧﻴ&= #65200;' ﺿﻤﻦ ﺑﻴﻤﺎﺭﺍ&#= 65253; ﺧﻮﺩ' ﺩﻭﭼﺎﺭ ﺍ= ﺭﺯﺵ ﮔﺬﺍﺭﻯ ﻭ ﺍﺳﺘ&= #65192;ﺮﺍﺝ ﻣﻌﻨﻰ'ﺍﺯ ﻳﻚ ﺃ= ثر ﺑﻰ ﻣﻌﻨﻰ ﻣﻴﺒ&= #65166;ﺷﺪ.ﻭ ﻳﺎ= ﺍﺯ ﺑ᥾= 4; ﻣﻌﻨﻰ ﺑﺪﻭﻥ ﮐﻠﺎﻡ ﺑ&= #65268;ﻤﺎﺭ'ﻣﺘﻮﺟّA= 258; ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65253; ﺍﻭ ﻣﻴﺸﻮﺩ. ﮐﻪ= ﺑﺪﺭﺟﻪﺍﻯ ﺷﻔﺎ ﺩﻫﻰ ﻫﺴﺖ.= ﻭﻟﻰ ﺧﻮﺩ ﺭﻭﺍﻥ ﮐﺎ&= #65261; ﻧﻴﺰ ﺩﻭﭼﺎﺭ ﻫ&= #65252;ﺎﻥ ﻣﺸﮑﻠﺎﺕ ﺑﻴﻤ&#= 65166;ﺭﺍﻥ ﺧﻮﺩ ﻣﻴﺸﻮﺩ.ﮔ&= #65198;ﭼﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺧﻮ&#= 65193;ﺭﺍ ﮐﻨﺘﺮل کند. ﻭA= 239;ﺘﻰ ﺑﻨﺰﺩ ﺍﻃﺮﺍﻓ&#= 65268;ﺎﻥ ﺯﻧﺪﮔﻰ ﺧﺼﻮﺻ&#= 65264; ﺧﻮﺩ ﻣﻴﺮﻭﺩ ﮔ&= #65262;ﺋﻰ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﺗﻰ ﺑﻌﻨﻮﺍﻥ ﺑﻴﻤ&#= 65166;ﺭﻯ ﺭﻭﺍﻥ'ﺩﺍﺭﺍﻯ &= #65251;ﻴﮑﺮﺏ ﻗﺪﺭﺕ ﻭﺍﮔﻴﺮ&#= 65263; ﻭ ﺍﻧﺘﻘﺎﻝ ﻣﺮ&= #65213; ﺩﺭ ﺩﻳﮕﺮﺍﻥ ﺭ&= #65165; ﺩﺍﺭﺩ. ﭼﻮﻥ ﻣﻨ= ﺒﻊ ﻭﺟﻮﺩ ﻳﮑﻰ ﺩﻭ = ﺑﻴﻤﺎﺭ ﺭﻭﺍﻧی ﺪﺭ ﻳﻚ &= #65183;ﻤﻊ ﻇﺎﻫﺮﺍ ﺳﺎﻟﻢ'&= #64380;ﻨﺎﻥ ﻭﺿﻌﻰ ﺍﻳﺠﺎﺩ &= #65251;ﻴﮑﻨﺪ'ﮐﻪﻫﻤ= 5258; ﻫﻴﺴﺘﺮﻯ ﺟﻤﻌ&#= 65264; ﻣﻴﻴﺎﺑﻨﺪ.ﻭ ﻳ&= #65166; ﺣﺘﻰ ﻣﻰ ﺑﻴﻨﻴ&= #65250;'ﮐﻪﻫﻤﻪ ﺭﺍ ﺧﻨﺪﺍﻥ ﻭ ﺭ= ﻗﺼﺎﻥ ﻣﻴﮑﻨﺪ.ﮐﻪ ﻣﻴ&= #64405;ﻮﻳﺪ ﺩﻳﻮﺍﻧﻪ ﭼﻮ ﺩ&= #65267;ﻮﺍﻧﻪ ﺑﺒﻴﻨﺪ ﺧﻮﺷﺶ &= #65153;ﻳﺪ.ﺯﻳﺮﺍ ﻣﺸﮑﻠﺎﺕ ﺩﺭﺁ&#= 65251;ﺪ' ﻧﻬﻔﺘ᥽= 8; ﺟﺴﻢ'ﺑﺎ ﺑﺮﺧﻮﺭﺩ ﻳﺎ ﺻ&= #65166;ﺣﺐ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65253; ﻇﺎﻫﺮ ﺷﺪﻩ' ﻫﻤ= ﻪ ﻋﻘﺪﻩﻫﺎ ﺑﻴﺪ&#= 65165;ﺭ ﻣﻴﮕﺮﺩﻧﺪ.ﺁﻧ&#= 64405;ﺎﻩ ﺁﺯﺍﺩ ﮐﺮﺩﻥ ﻋ&= #65240;ﺪﻩ ﻣﺸﮑﻞ ﺍﺳﺖ.ﻭ ﺍ= ﮔﺮ ﺁﺭﺍﻡ ﺷﻮﻧﺪ ﻣ&= #65262;ﻗّﺘﻰ ﺍﺳﺖ' ﻋﮑس ﮐﺎﺭ = ﻫﻨﺮﻯ ﺍﻟﻬﻰ ﺳﺎﻟﮑﺎ&#= 65253;'ﮐﻪ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺍﺯ ﺧﻮﺏ ﻭ ﺑﺪ ﺻ= ;ﻔﺎﺕ ﺑﺸﺮﻯ'ﭼﻪ ﺭﺳﺪ = ﺑﺤﻴﻮﺍﻧﻰ'ﺁﻧ&#= 64405;ﺎﻩ ﺳﺎﻟﻚ ﺩﺭ ﻣﺤﻴ&= #65218; ﺻﺤﺒﺖ ﻋﺮﻓﺎ' ﭼ= ﻨﺎﻥ ﻋﺎﺭﻓﺎﻧﻪ ﮔﻮ&#= 65205; ﻣﻴﺪﻫﺪ' ﮐﻪ ﺑﺎ= ﻋﻤﺎﻕ ﻣﻌﺎﻧﻰ ﮔﻮﻳﻨ&#= 65194;ﻩ ﻣﻴﺮﺳﻨﺪ.ﮐﻪ ﮔ&= #65260;ﮕﺎﻩ ﻣﺴﺘﻌﺪﺍﻥ ﺩﻭ&#= 64380;ﺎﺭ ﺍﺻﻄﻠﺎﺣﺎ(ﺻﻌ&#= 65240;ﻪ)ﻣﻴﺸﻮﻧﺪ ﻭ ﻓﺮﻳﺎﺩ ﮐﻨﺎ&= #65253;'ﺍﺯ ﺗﻌﺠّﺐ ﻭ ﻫﻴﺠ&#= 65166;ﻥ'ﺑﻰ ﻫﻮﺵ ﻣﻴﺸﻮﻧﺪ.&= #65207;ﺒﻴﻪ ﺁﻧﭽﻪ ﺳﺎﻟﮑﺎ&#= 65253; ﺑﺮﺍﻯﺘﻌﺎﻟﻰ &#= 65207;ﻬﻮﺩﻯ ﺧﻮﺩ'ﺑﺎﻳﺪ ﺍﺯ = ﺗﻦ ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﺑ&= #65268;ﺎﻳﻨﺪ' ﻭ ﺍﺯ ﻣﺮﮒ ﻗﺒﻞ= ﺍﺯ ﻣﺮﮒ ﺭﺍ ﺗﺠﺮﺑ&= #65258; ﮐﻨﻨﺪ.ﮐﻪ ﺗﻔﺎ&= #65261;ﺕ ﻣﻮﺿﻮﻋﻰ ﻳﻚ ﮐ&= #65166;ﺭ ﻫﻨﺮﻯ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺩﺭ ﺧﻄﺎ&= #65169;ﻪ ﺑﺎ ﺷﻌﺮ ﺑﺮ ﺣﺴ= ﺐ ﺍﺣﻮﺍﻝ ﺷﻨﻮﻧ&#= 65194;ﻩ ﭼﻘﺪﺭ ﻣﻮﺿﻮع &#= 65256;ﻬﻔﺘﻪ ﺩﺍﺭﺩ.ﮔﺮﭼﻪﮐ&#= 65252;ﺘﺮ ﺻﻮﺭﺕ ﻇﺎﻫﺮﺩ&#= 65165;ﺷﺘﻪﺑﺎﺷﺪ'ﮐA= 258; ﻫﻨﺮ ﻣﺎﺩﻯ ﺳﺮ&= #65165;ﺳﺮ ﺻﻮﺭﺕ ﻭ ﻇﺎﻫﺮ'= ﻭ ﮐﻤﺘﺮ ﻣﻌﻨﻰ ﻭ&= #65251;ﻮﺿﻮﻉ ﺩﺍﺭﺩ.ﭘس ﺟﺎﻯ &= #64404;ﻔﺘﻦ ﺍﺳﺖ'ﮐﻪ ﻫﻨﺮ ﺑ= ﻰ ﻣﻮﺿﻮﻉ ﻭ ﻣﻌﻨ&= #65264;'ﻭ ﺣﺘﻰ ﮐﻢ ﻣﻮﺿﻮ&= #65225; ﮐﻢ ﻣﻌﻨﻰ ﺩﺭﺟ&= #65258;ﺍﻯ ﺍﺯ ﺑﻴﻤﺎﺭﻯ ﺭ&= #65261;ﺍﻥ ﻫﻨﺮﻣﻨﺪ' ﻭ ﻃﺮ= ﻓﺪﺍﺭﺍﻥ ﺁﻥ ﺃثر ﻫﻨﺮﻯ &#= 65259;ﺴﺘﻨﺪ.ﺑﺨﺼﻮA= 209; ﮐﻪ ﻣﻴﺪﺍﻧﻴﻢ' = ﻫﻨﺮﻣﻨﺪﺍﻥ ﺩﺭ ﺍﻧﺘﺨﺎﺏ ﻣ&= #65262;ﺿﻮﻋﺎﺕ ﺧﻮﺩ'ﻫﺮﭼﻪ ﺳﺎ&= #65193;ﻩ ﻭ ﺃﻧﺪﻙ ﺑﺎﺷﺪ'= ﺑﺎﺯ ﺳﺒﻚ ﺧﺎﺹ ﺧﻮﺩ&= #65197;ﺍ ﺩﺍﺭﺩ.ﺯﻳﺮﺍ ﺍ&= #65267;ﻦ ﺑﻰ ﻣﻮﺿﻮﻋﻰ ﺍ&= #65199; ﻫﻨﺮﻯ ﮐﻪ ﺗﻤﺎ&= #65249; ﻫﺪﻑ ﻭ ﻓﮑﺮ ﻭﺯ= ﻧﺪﮔﻰ ﻭ ﻫﻨﺮ ﻫﻨﺮﻣﻨ&= #65194;ﺍﻧﻪ ﺭﺍ ﺍﺷﻐﺎﻝ ﮐﺮ&= #65193;ﻩ'ﻧﻤﺎﻳﻨﺪﻩ ﻳﻚ ﺷﮑﻞ ﺭﻭﺍﻧ&= #65264; ﺧﺎﺹ ﺍﻭ ﺍﺳﺖ.ﺯ= ﻳﺮﺍ </spa= n>ﻋﻘﺪﻩ ﻫﺎ ﻧA= 268;ﺰ ﻣﺎﻧﻨﺪ ﻋﻘﻴﺪ&#= 65257; ﻫﺎ ﺩﺭ ﻫﺮ ﮐس ﺑ= ﻴﻚ ﻧﺤﻮ ﺍﺳﺖ.ﮐﻪ ﺩ= ﻭ ﻧﻔﺮ ﻣﺎﻧﻨﺪ ﻫ&= #65250; ﻧﻴﺴﺘﻨﺪ.ﻳﺎ ﺩ&= #65261; ﻋﻘﺪﻩ ﻣﺎﻧﻨﺪ &= #65259;ﻢ ﻧﻤﻰ ﺑﺎﺷﻨﺪ.ﮔ&= #65198;ﭼﻪ ﻧﺘﻮﺍﻥ ﺗﺸﺨﻴ&#= 65210; ﺗﻔﺎﻭﺕ ﺩﻭ ﻋﻘ&= #65194;ﻩ ﺭﺍ ﺩﺍﺩ'ﻭ ﺗﺼﻮ= ﺭ ﻫﻢ ﻓﮑﺮﻯ ﺩﻭ ﺻ= ﺎﺣﺐ ﻣﺸﮑﻞ ﺭﻭﺍﻥ ﺩ&= #65197; ﺁﻧﻬﺎ ﻣﻴﻨﻤﺎ&#= 65163;ﻴﻢ.<o:p></o:p> ﺑﺮﺧﻰ ﺍ= ;ﺯ ﻫﻨﺮﻣﻨﺪﺍﻥ ﮐ&#= 65258; ﻣﺘﻮﺟّﻪ ﻋﻴﺐ &#= 65191;ﻮﺩ'ﭘس ﺍﺯ ﺷﻨﺎﺧﺖ ﻋﻴ&= #65168; ﺩﻳﮕﺮﺍﻥ ﺷﺪﻧ&#= 65194;' ﻭ ﻳﺎ ﺭﻭﺍﻥ ﮐﺎ= ﻭﻯ ﮐﺎﻣﻠﺎ ﻣﺸﮑﻞ &= #65197;ﻭﺍﻥ ﺑﻴﻤﺎﺭ ﺧﻮﺩﺭ&#= 65165; ﺩﺭ ﺧﻮﺩﺵ ﻧﻴﺰ = ﺷﻨﺎﺧﺖ ﺑﺠﺎﻯ ﻫﺮﺍﻗﺪ&#= 65165;ﻡ ﻋﻠﺎﺟﻰ ﻳﻚ ﺑﻴ&= #65252;ﺎﺭﺗﺸﺨﻴﺺ ﻣﻴﺪﻫﺪ ﺧﻮﺩﺵ &= #64380;ﻨﺎﻥ ﻣﻌﺎﻟﺠﻪﺍﻯ ﻧ&#= 65194;ﺍﺭﺩ.ﻭ ﺑﺎ ﺗﺠﺮﺑﻪ ﻓﺮ&= #65267;ﺒﮑﺎﺭﻯ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5261; ﻋﻘﻞ ﻋﺎﺩﻯ ﻭ ﺁ= ﻟﻮﺩﻩ ﺷﺪﻩ ﺑﻌﻘﺪﻩ ﻫ&= #65166;'ﺍﻗﺪﺍﻡ ﺑﻴﻚ ﺗﻘﻠّﺐ ﻣ&#= 65262;ﺿﻮﻋﻰ ﺩﺭ ﻫﻨﺮ'ﻭ ﻳﺎﺩ= ﺭ ﺭﻓﺘﺎﺭ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﺧﻮﺩ ﻣﻴﮑﻨﺪ. ﻫ= ﻨﺮﻣﻨﺪ ﻣﻮﺿﻮﻋﺎﺕ ﻏﻴ&#= 65198; ﻣﻮﺭﺩ ﻋﻘﻴﺪﻩ &= #65191;ﻮﺩﺭﺍ ﺑﮑﺎﺭ ﻣﻴﺎﻧﺪ&#= 65165;ﺯﺩ'ﺗﺎ ﺧﻮﺩﺭﺍ ﺑﺠﺎﻣ&#= 65228;ﻪ ﻃﺮﻓﺪﺍﺭﻳﻚ ﻃ&#= 65198;ﺯ ﻓﮑﺮ ﻭﺳﻠﻴﻘﻪ &= #65183;ﺎ ﺯدﻧﺪ ﻧﻘّﺎﺵ = 4380;ﭗ ﮔﺮﺍﻯ ﺳﻴﺎﺳﻰ &= #65197;ﺍ ﻣﻴﺸﻨﺎﺳﻢ' ﮐﻪ = ﺩﺭ ﺳﺎﻟﻬﺎﻯ ﺁﻣﺎ&#= 65193;ﮔﻰ ﭼﭗ ﺑﺮﺍﻯ ﺍﻧﻘ&= #65248;ﺎﺏ ﺍﺳﻠﺎﻣﻰ ﺩﺭ ﺍ&= #65267;ﺮﺍﻥ'ﻣﺪﺍﻡ ﺁثاﺭ ﻣﺬﻫﺒﻰ = 5261; ﺗﺎﺑﻠوهاﻯ ﺍʋ= 99; ﺍﻓﺴﺎﻧﻪ ﻫﺎﻯ ﺭﺍﺳﺖ ﻭ ﺩ= ﺭﻭﻍ ﻣﺬﻫﺒﻰ'ﺍﺯ &#= 65211;ﺤﻨﻪ ﮐﺮﺑﻠﺎ ﻭ ﻏﻴﺮ&= #65257; ﻧﻘّﺎﺷﻰ ﻣﻴﮑ= 5198;ﺩ.ﮐﻪ ﻫم ﻈﺎﻫﺮ ﺧﻮﺏ &= #65193;ﺍﺷﺖ ﻭ ﻫﻢ ﺑﻌﻘﻴﺪﻩ = ﺍﻳﻦ ﻫﻨﺮﻣﻨﺪ'ﺯﻣﻴ&#= 65256;ﻪ ﺭﺍ ﺑﺮﺍﻯ ﻳﻚ ﺍ= ﻧﻘﻠﺎﺏ ﺳﻴﺎﺳﻰ ﻣﺬﻫﺒ&#= 65264; ﺁﻣﺎﺩﻩ ﻣﻴﮑﺮ&#= 65193;.ﺯﻳﺮﺍ ﻣﺎﻧﻨﺪ ﻋﻮﺍﻡ &= #65175;ﮑﺮﺍﺭ ﻣﻴﮑﺮﺩ'ﮐﻪ ﺍﺻ&= #65248;ﺎﺡ ﺟﺎﻣﻌﻪ ﺩﺭ ﺍﻧ&= #65240;ﻠﺎﺑﺎﺕ ﻣﺬﻫﺒﻰ ﺍﺳﺖ.ﻏ&= #65166;ﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﭘس &= #65165;ﺯ ﺍﻳﻦ ﺍﻧﻘﻠﺎﺏ'&= #65191;ﻮﺩ ﺍﺯ ﻫﺪﻓﻬﺎﻯ ﺍ&= #65261;ﻟﻴّﻪ'ﻭ ﺳﺨﺖ ﺗﺮﻳﻦ ﺁﺳ&= #65268;ﺐ ﺭﺍ ﺍﺯ ﺍﻧﻘﻠﺎ&= #65167; ﻣﺬﻫﺒﻰ ﺍﻳﺮﺍ&#= 65253; ﺩﻳﺪ.ﻭﻯ ﮐﻤﻮﻧ&= #65268;ﺴﺘﻰ ﺑﻮﺩ'ﮐﻪ ﻧﻮﻉ ﺍ= ﻓﮑﺎﺭ ﻭ ﺍﻳﺪﻩ ﻫﺎ ﻭ ﻋ= ;ﻘﻴﺪﻩ ﻫﺎﻯ ﺧﻮﺩﺭﺍ'ﮐ&= #65258; ﺳﺮﺍﺳﺮ ﻧﺘﻴﺠ&#= 65258; ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﺍﻭ ﺑﻮﺩ'ﮐﻪ ﺣﺘ= ﻰ ﺯﻣﺎﻧﻰ ﻫﻢ ﻣﻌ&= #65166;ﻟﺠﺎﺕ ﺭﻭﺍﻧﻰ ﺗﻴﻤﺎ&#= 65197;ﺳﺘﺎﻥﺪﺍﺷﺖ.A= 261;ﻧﻘّﺎﺷی ﺮﺍ ﺑﺪﺳﺘﻮﺭ ﭘ&= #65200;ﺷﻚ ﺭﻭﺍﻧﮑﺎﻭ ﺑﺮ&#= 65165;ﻯ ﺍﻳﻦ ﺑﻮﺩ' ﮐﻪ ﺍ= ;ﻭﺭﺍ ﺑﻌﻨﻮﺍﻥ ﺑﻴﻤ&#= 65166;ﺭ ﺩﺳﺘﻮﺭ ﻧﻘّﺎ= 5207;ﻰ ﺭﺍ ﺩﺍﺩﻩ ﺑﻮﺩ'= ﺗﺎ ﺁﺭﺍﻣﺒﮕﻴﺮﺩ.&#= 64344;س ﻓﺮﻳﺐ ﮐﺎﺭﻯ ﺷ&= #65192;ﺺ ﮐﺎﺭ ﻋﻘﺪﻩﻫﺎ &= #65193;ﺭﻣﻮﺿﻮﻋﺎﺕ ﮐﺎﺫﺏ ﺁﻭﺭﺩﻩ. = ﺗﺎﮐﻰ ﻭ ﮐﺠﺎ ﺑﺘﻮﺍﻧ&= #65194; ﭘﻴﺶ ﺑﺮﻭﺩ'ﮐﻪ = ﺑﺮﺳﻮﺍﺋﻰ ﻫﻨﺮﻣﻨﺪ ﻧﮑﺸ&#= 65194;.<o:p></o:p> ﺩ= ﻟﺎﮐﺮﺍﻟﺎ ﻣﻴﮕﻮﻳﺪ'ﻣﻮﺿ&#= 65262;ﻉ ﺩﺭ ﻫﻨﺮ'ﻣﻨﺎﺳ&= #65170;ﺖ ﻭ ﺑﻬﺎﻧﻪﺍﻯ ﺍ&= #65203;ﺖ'ﮐﻪ ﻫﻨﻮﺯ ﻣﻘﺪﻣﻪ &= #65153;ﻧﺮﺍ ﺟﻌﻞ ﻣﻴﮑﻨﺪ . ﻭ= ;ﻟﻰ ﺗﮑﺮﺍﺭ ﺍﻳﻦ ﮐ&= #65166;ﺭ'ﺩﻳﮕﺮ ﻋَﺮَﺿﻰ ﻭ ﺗﺼ= 5166;ﺩﻓﻰ ﻧﻴﺴﺖ. ﻋﻠّﺖ= ; ﺍﻧﺘﺨﺎﺏ ﻣﻮﺿﻮﻉ.ﺍﻫﻤﻴ&#= 1617;ﺖ ﺣﻴﺎﺗﻰ ﺁﻥ ﺑﺮ&= #65165;ﻯ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ.&= #64400;ﻪ ﺩﺭ ﺁﻥ ﭼﻪ ﺍﻧﻔ= ﻌﺎﻟﻰ ﻭ ﺗﺤﺮﻳﻚ ﻋﺎﻃ&= #65236;ﻰ ﺍﻳﺠﺎﺩ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﻣثل ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺑ= ﻴﻦ ﻫﻨﺮﻣﻨﺪ ﻭﻣﻮ&#= 65215;ﻮﻉ' ﺑﺤث ﻭ ﮐﻠﺎﻡ ﺭ&= #65193; ﻭ ﺑﺪﻝ ﻣﻴﺸﻮﺩ.= ﻭ ﺍﻳﻦ ﻫﻨﺮﻣﻨﺪ &= #65255;ﻴﺴﺖ' ﮐﻪ ﺍﺳﺘﻨﺘﺎﺝ &= #65251;ﻮﺿﻮﻉ ﻣﻴﮑﻨﺪ ﺑﻠﮑﻪ &= #65251;ﻴﺨﻮﺍﻫﺪ ﻣﻮﺿﻮﻉ ﺭﺍ ﺭﻭ&= #65165;ﻳﺖ ﻧﻤﺎﻳﺪ'ﮐﻪ ﻣﻌ&= #65166;ﺩﻝ ﺣﺴّﻰ'ﻭ ﻣﻌﻨﻰ &= #65261;ﺟﺪﺍﻧﻰ ﻭ ﻋﻘﻠﻰ ﻣﻮﺿﻮ&= #65225;' ﻧﺴﺒﺖ ﺑﻪ ﺍﻭ ﺍ= ﺳﺖ.ﭘس ﻫﻨﺮﻣﻨﺪ ﻣﻮﺿ&#= 65262;ﻉ ﺭﺍ ﺗﻘﻠﻴﺪ ﻧﻤ&= #65264; ﮐﻨﺪ' ﺑﻠﮑﻪ ﺗﻌ= ﺒﻴﺮﻯ ﺍﺯ ﺁﻥ ﻣﻮﺿﻮﻉ = ﻣﻴﮑﻨﺪ' ﺁﻧﻄﻮﺭ ﮐﻪ ﺧﻮ&= #65193; ﺩﺭﻙ ﮐﺮﺩﻩ ﺍﺳ&= #65174; ﮔﺮﭼﻪ ﺗﺠﺮﻳﺪ &= #65251;ﺪﺭﻥ ﻧﻴﺰ'ﺑﺮﺗﺎﺑﻠ&#= 65262;ﻯ ﺧﻮﺩ ﺍﺳﻤﻰ ﻣﻴ&= #64405;ﺬﺍﺭﻧﺪ.ﮐﻪ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ'&= #65187;ﺪّ ﺃﻗﻞ ﺩﺭ ﺫﻫﻦ ﺧ= ﻮﺩ ﻣﻮﺿﻮﻋﻰ ﺩﺍﺭ&#= 65255;ﺪ. ﺁثاﺭ ﻫﻨﺮﻯ ﺑ= 5198;ﺧﻰ ﻣﺎﻧﻨﺪ ﻣﻴﺮﻭ &= #65261; ﺍﺩس ﺑﻨﻈﺮ ﻣﻴ&#= 65198;ﺳﺪ ﮐﻪ ﭼﻴﺰﻯ ﺭﺍ ﻧ= ﺸﺎﻥ ﻧﻤﻴﺪﻫﺪ ﺑﺎﻳ&#= 65194; ﻓﺮﺽ ﮐﻨﻴﻢ ﮐﻪ = ﺩﺭ ﺫﻫﻦ ﻣﻮﺿﻮﻋﻰ &= #65193;ﺍﺷﺘﻪﺍﻧﺪ.ﭼ= 5258; ﺧﻮﺩ ﺁﮔﺎﻩ ﺍﺭ&= #65165;ﺩﻯ'ﻳﺎ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65193;ﺭ ﺁثاﺭ ﺳﻤﺒﻮﻟA= 268;ﻚ ﺭﻣﺰﻯ ﻭ ﻧﻴﻤﻪ = ﺭﻣﺰﻯ ﻫﻨﺮﻣﻨﺪ ﺑﺎ ﺍ&= #65267;ﻦ ﺭﻣﻮﺯ ﻭ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ ﺧﻮﺩ'ﺑﺰﺑﺎﻧﻰ &= #65165;ﺯ ﻣﻮﺿﻮﻉ ﻫﻨﺮ ﺧ&= #65262;ﺩ ﺑﺤث ﻣﻴﮑﻨﺪ.ﮐ&#= 65258; ﺩﺭ ﮐﺎﺭﻫﺎﻯ ﺳ&= #65252;ﺒﻮﻟﻴﻚ ﻫﺴﺖ ﻭﻟﻰ ﻣﻌﻨ&= #65264; ﻭ ﺩﻭ ﭘﻬﻠﻮﺋﻰ<= /span> </spa= n>ﺁﻥ ﻧﺎﻇﺮ ﺭA= 165; ﺑﻤﻮﺿﻮﻉ ﻧﺎﭘﻴﺪﺍﺋﻰ ﻣ&#= 65264; ﮐﺸﺎﻧﺪ. ﺩﺭ ﺍﻳ= ﻦ ﺁثاﺭ ﺳﻤﺒﻮﻟA= 268;ﻚ ﻭﻟﻰ ﻣﻮﺿﻮﻉ ﺩ&= #65165;ﺭ'ﺑﻴﺎﻥ ﻣﻮﺿﻮﻉ ﺑﻄﻮﺭ &= #64400;ﺎﻣﻞ ﻧﻤﻰ ﺷﻮﺩ.ﻭ ﻳﺎ= ﺍﻳﻨﮑﻪ ﻣﻮﺿﻮﻋﺎﺕ ﺟﺪ&#= 65267;ﺪﻯ ﺭﺍ ﻧﻤﺎﻳﺶ ﻣﻴ&= #65194;ﻫﺪ'ﮐﻪ ﺩﺭ ﺟﻬﺎﻥ ﺧﺎﺭ&= #65181; ﺑﻄﻮﺭ ﮐﺎﻣﻞ ﻭ&= #65183;ﻮﺩ ﻧﺪﺍﺭﺩ.ﻟﺬﺍ ﻫ&= #65256;ﺮﻣﻨﺪﺑﻤﻮﺿA= 262;ﻋﺎﺕ ﺁﻣﺎﺩﻩ ﺗﮑﺎﻣ&#= 65246; ﺩﺭ ﻃﺒﻴﻌﺖ ﺍﮐ&= #65176;ﻔﺎ ﻧﻤﻰ ﮐﻨﺪ' ﺑﻠﮑ= ﻪ ﺑﺤﻴﻮﺍﻧﻴّﺖ = 5255;ﺎﻗﺺ </spa= n>ﻭ ﻣﺒﻬﻢ ﻭ ﻧ= 5166;ﭘﻴﺪﺍﻯ ﮐﺎﺭ ﻃﺒﻴﻌﺖ ﺗ&= #65262;ﺟّﻪ ﺩﺍﺭﺩ.ﻭ ﻣﻴﺨﻮ&= #65165;ﻫﺪ ﻃﺒﻴﻌﺖ ﺭﺍ ﺗﮑ&= #65252;ﻴﻞ ﻳﺎ ﺗﻔﺴﻴﺮ ﻭﻭ&= #65165;ﺿﺢ ﻧﻤﺎﻳﺪ. ﻭ ﺍﺯ ﻧ= ;ﻮ ﺁﻧﺮﺍ ﺑﻴﺎﻓﺮ&#= 65267;ﻨﺪ.ﺍﻟﺒﺘﻪ ﻫﺮ ﺗﻌﺼﺒّﻰ ﺩ&#= 65197; ﮐﺎﺭ ﻃﺒﻴﻌﺖ ﺑ&= #65198;ﺣﺴﺐ ﺩﺭﻙ ﻋﻘﻞ ﺍﻧﺴ&= #65166;ﻥ ﺩﺭ ﻣﻘﺎﻡ ﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺣﻰ ﺍﻭ ﺍﺳﺖ.= ﻭﺍﻳﻦ ﻫﻨﺮ ﺍﻟﻬﻰ ﺍﺳ&= #65174; ﮐﻪ ﺩﺭ ﺧﺪﻣﺖ ﺧ= ﺪﺍ ﻭﻃﺒﻴﻌﺖ ﻭﻣﺮ&#= 65193;م اﺳﺖ.<o:p></o:p> ﭘس ﻫﻨ= ;ﺮﻣﻨﺪ ﺩﺭ= ﺗﮑﻤﻴ= ;ﻞ ﻃﺒﻴﻌﺖ'ﮔﻮﺋﻰ &= #65251;ﻴﺨﻮﺍﻫﺪ ﺍﺯ ﻋﻘﻞ ﺑﺮﺗﺮ = ﺑﺸﺮﻯ'ﮐﻪ ﻫﻨﻮﺯ ﺩﺭﺟﻬﺎ&#= 65253; ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ' = ﻧﻤﻮﻧﻪﺍﻯ ﺑﺪﻫﺪ.ﮐﺎﺭ ﻣﺮ&= #65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ ﻭﻟﺎﻳﺖ'ﮐﻪ ﺑﺰ&= #65267;ﺒﺎﺋﻰ ﻭ ﻋﻘﻞ ﻭ ﻓﻠﺴﻔ= ﻪ ﻭ ﻋﻘﻠﻬﺎﻯ ﻧﻴ&= #65166;ﺩﻩ ﺁﻳﻨﺪﻩ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺩﺭ ﻓﺼﻮﻝ ﺑﺎﻟ&= #65166;ﺗﺮ ﺑﺮﺳﺪ. ﭼﻪ ﺭﺳﺪ= ﺑﻌﻘﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻋﻈﻴﻢ ﺗﺮ ﺭﺍ'ﺑ= ﺎﺯ ﺑﻄﻮﺭ ﻧﺎﻗﺺ ﻭ = ﻣﺒﻬﻢ ﺳﻤﺒﻮﻟﻴﻚ &#= 65165;ﺭﺍﺋﻪ ﻣﻴﺪﻫﺪ. ﺯﻳﺮﺍ = ﻫﻨﻮﺯ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65255;ﻴﺰ ﻧﺴﺒﺖ ﺑﻤﺮﺍﺗ&#= 65168; ﺑﺮﺗﺮ ﺷﻬﻮﺩﻯ &= #65261; ﻋﻘﻠﻰ ﺧﻮﺩ'ﺍﻃ&= #65248;ﺎﻋﻰ ﻭ ﻣﻠﻤﻮس ﻧﺪﺍ&#= 65197;ﺩ.ﺍﻳﻨﮕﻮﻧﻪ ﺗﺨﻴّﻞ'ﻭﺿﻌﻰ &#= 65169;ﻬﺘﺮ ﺍﺯ ﺍﺯ ﺁﻧﭽﻪ ﺍ= ﮐﻨﻮﻥ ﻫﺴﺖ'ﺩﺭ ﮐﺎﺭ ﻋ= ﺎﺭﻓﺎﻥ ﺍﻟﻬﻰ'ﺗﺰﮐﻴﻪ &= #65207;ﺪﮔﺎﻥ ﺭﻭﺍﻥ ﻭ ﺻﺎﺣﺐ = ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺑﺮﺗﺮ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻫﺴﺖ. ﮐﻪ= ﻫﻨﻮﺯ ﺍﻳﻦ ﻓﺼﻮﻝ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺩﺭ ﺟﻬﺎ&= #65253; ﭘﻴﺪﺍ ﻧﺸﺪﻩ<sp= an dir=3DLTR>'ﮐﻪ ﺗﺎ = 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺍﺩ&= #65165;ﻣﻪ ﺩﺍﺭﺩ.ﺗﺎ ﺑﻨﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﺮ&= #65175;ﺒﻂ ﮔﺮﺩﺩ ﻭ ﺧﻮﺩ ﺁ= ﻥ ﻧﻮﻉ ﭼﻬﺎﺭﺻﺪ &= #65259;ﺰﺍﺭ ﺳﺎﻝ ﺯﻣﺎﻥ ﺑﺪ&= #65197;ﺍﺯﺍ ﺧﻮﺍﻫﺪ ﮐﺸﻴﺪ. = ﻭ ﻣﺪﺍﻡ ﻓﺼﻮﻝ ﺑ&= #65260;ﺘﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪ&= #65165; ﻣﻴﺸﻮﻧﺪ'ﺗﺎ ﺑ&= #65166;ﻟﺄﺧﺮﻩ ﻣﺘﺼﻞ ﺑﻨﻮﻉ ﺑ&= #65166;ﻟﺎﺗﺮ ﺍﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﮔﺮﺩﺩ.ﻭ ﺍﻳﻦ ﺍ= ﺭﺗﺒﺎﻁ ﺍﻧﻮﺍﻉ'ﻭ ﺣﺘﻰ = ﺍﻓﺮﺍﺩ ﻫﺮ ﻧﻮﻉ'ﮐﻪ ﻫﺮ ﮐﺪﺍﻡ= ﺩﺭﺣﺪّ ﺧﻮﺩ ﻣﻨﺤﺼﺮ ﺑ&= #65192;ﻮﺩﺷﺎﻥ ﻫﺴﺘﻨﺪ' ﺗﺎ ﺃﺑ= ﺪ ﺑﻰ ﭘﺎﻳﺎﻥ'ﻭ ﺭ= ﺳﻴﺪﻥ ﺑﮑﻤﺎﻟﺎﺕ ﻣﻄ&#= 65248;ﻖ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ.&= #64344;ﺶ ﻋﺎﺭﻓﺎﻥ ﺷﺎﻫ&#= 65194; ﻋﺮﺵ ﺭﺣﻤﺎﻥ'ﻭ = ﺑﺎﺯﮔﺸﺘﮕﺎﻥ ﺑﺨﻠﻖ ﺗﺎ ﺯﻧﺪ&= #65257; ﻫﺴﺘﻨﺪ' ﺗﺨﻴّ&#= 65248;ﺎﺕ ﻭ ﺗﻔﮑّﺮﺍﺕ ﻭ &= #65193;ﻳﺪﻧﻰ ﻫﺎﻯ ﺑﭽﺸﻢ ﻋﻘ&= #65246;'ﻭ ﺩﻳﺪﻧﻰ ﻫﺎﻯ ﺭ&= #1572;ﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ'ﺍﺯ ﮔﻮ&= #65255;ﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍ&= #65207;ﺖ.ﻭ ﻟﺬﺍ ﻣﻴﮕﻮﺋﻴ&#= 65250;' ﮐﻪ ﺍﻳﻨﺎﻥ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺖ ﺳﻮﻡ ﺩﺭ = ﮐﻨﺎﺭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭ&= #65165; ﺩﺍﺭﻧﺪ' ﺗﺎ ﺩﺭ= ﻋﺼﺮ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ'ﮐﺎﺷﻒ= 5255;ﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺩ&#= 65197;ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧ&#= 65194;'ﺗﺎ ﺷﺎﻳﺪ ﺧﻮﺩﺷﺎ&#= 65253; ﻧﻴﺰ ﺑﻨﻮﺭ ﺭﺏ&= #1617; ﺭﺣﻤﺎﻥ ﺑﺮﺳﻨ&#= 65194;.ﮐﻪ ﻣﺘﻮﻟّﺪﻳﻦ ﻧ= 5262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﺗﻨ&= #65260;ﺎ ﺍﺭﻭﺍﺣﻰ ﻫﺴﺘ&#= 65256;ﺪ'ﮐﻪ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻗﺒﻠﻰ ﺧﻮﺩ'ﺗﻮﺍﻧﺴﺘ&#= 65258; ﺑﻮﺩﻧﺪ ﮐﻪ ﺑﻨ&= #65262;ﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ال= 602;ُدُس ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺭﺳﻴﺪﻩ ﺑﺎﺷﻨ&#= 65194;. </spa= n>ﻭ ﻣﻬﺪﻯ ﺁﺧA= 198;ﻳﻦ ﮐﺎﻣﻞ ﻭﻟﺎﻳﺖ &= #65251;ﺤﻤﺪﻯ ﻭﻧﻮﻉ ﺑﺸﺮﻯ' ﺧ= ﻮﺩ ﮐﺎﺷﻒ ﻧﻮﺭ ﺭﺣ&= #65252;ﺎﻥ ﻭ ﺻﺎﺣﺐ ﻧﺎﻡ ﺟ= ﺪﻳﺪ ﻗﺎﺋﻢ ﺁﺧﺮ ﺍﻟ&= #65200;ﻣﺎﻥ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭﻧ&= #65192;ﺴﺘﻴﻦ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺩﺭ²= 1;۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ.ﻭﺍﻭ ﺗﺎ ﻋ= ﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﻧﻴﺰﻣﻌﺮﺍﺝ ﻭ&#= 65165;ﺳﺮاء ﺩﺍﺭﺩ. A= 261; ﻭﻟﺎﻳﺖ ﺟﺪﻳﺪ ﻣﻬﺪﻭﻯ &= #65197;ﺍ ﻧﻤﻴﺪﺍﻧﻴﻢ'ﭼ&#= 64405;ﻮﻧﻪ ﻭﻇﺎﻳﻒ ﻭ ﺭﻭﺷ&= #65264; ﺩﺭﺗﺰﮐﻴﻪ ﻧﻔ&#= 1587; ﻭﺗﮑﺎﻣﻞ ﺭﻭﺣ&#= 65264; ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;.ﮐﻪ ﻗﻄﻌﺎ ﺷﺒﺎﻫﺖ &= #65259;ﻢ ﺑﺎ ﺭﻭﺷﻬﺎﻯ ﺳ&= #65248;ﻮﮐﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﺨ&= #65262;ﺍﻫﺪ ﺩﺍﺷﺖ.ﻭﺁﻧﭽﻪ &= #65251;ﺎ ﺍﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻣﻴﮕﻮﺋﻴﻢ' ﺑﺮ&= #65187;ﺴﺐ ﻋﻘﻞ ﻭﻋﺎﺩﺍﺕ &= #65235;ﮑﺮﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﺻﺤﺒﺖ ﻣﻰ ﮐﻨﻴ&= #65250;.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﻫﺰﺍﺭﺍ&#= 65253; ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺭﺍ ﺧﻮﺍ&= #65259;ﺪ ﺩﺍﺷﺖ. ﻫﻤﺎﻥ ﮔ= ﻮﻧﻪ ﮐﻪ ﻋﻘﻞ ﻧﻮﻉ ﺑ= ﺸﺮﻯ'ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﻣﻴﻤﻮﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. </spa= n>ﺍﻳﻦ ﮐﺠﺎ ﺩA= 197; ﺟﻨﮕﻞ'ﻭﺁﻥ ﮐﺠﺎ ﺩﺭ ﻓﻀﺎ'ﺩ= ﺭ ﺣﺎﻟﻴﮑﻪ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺳﻮﭘﺮ ﻣ&= #65254; ﻫﺎ ﻭﻧﻴﻮﻣﻦ ﻫ&= #65166;'ﻭﺑﻘﻮﻝ ﻣﺤﻤﺪ ﻓﺮﺷﺘﮕ&#= 65166;ﻥ ﺍﻟﻬﻰ ﺧﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ.ﮐﻪ ﺳﺮﺍﺳ&= #65198; ﮐﻬﮑﺸﺎﻥ ﺭﺍﻩ &= #65207;ﻴﺮﻯ ﺭﺍ ﻃﻰ ﺧﻮﺍﻫﻨ&= #65194; ﻧﻤﻮﺩ.ﻭﭼﻮﻥ ﻣ&= #65166; ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻗﺪﺭﺕ ﻋﻘﻞ ﻭﺗﺼﻮﺭ ﻭ&= #65175;ﻔﮑّﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﻧﺪﺍﺭﻳﻢ'ﭘ&= #1587; ﻧﺨﻮﺍﻫﻴﻢ ﺗﻮ&#= 65165;ﻧﺴﺖ ﻭﻇﺎﻳﻒ ﺳﻠﻮﮐ&#= 65264; ﻭﺗﮑﺎﻣﻠﻰ ﺁﻧ&#= 65260;ﺎ ﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪ&= #65259;ﻴﻢ. ﻭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺗ= ﺎ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺟﻠﻮﺗﺮ ﺭﺍ' ﻧﻤ= ﻴﺘﻮﺍﻥ ﺑﺎ ﺗﮑﺎﻣﻠﺎﺕ &= #65227;ﻘﻠﻰ ﻭﺭﻭﺍﻧﻰ'ﺑﺎ ﺯ&= #65251;ﺎﻥ ﺳﺒﻘﺖ ﺑﻴﺎﺑﺪ. = ﭼﻮﻥ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﻟﺎﺯﻡ ﺑﻴﺸﺘﺮ&#= 65263;ﺮﺍ ﻧﺪﺍﺭﺩ.ﺣﺘﻰ<sp= an dir=3DLTR> </spa= n>ﺍﮔﺮ ﺗﻤﺎﻣʌ= 64; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ&#= 65197;ﺍ ﻧﻴﺰ ﺑﮑﺎﺭﮔﻴ&#= 65198;ﺩ.ﻭ ﻫﺮ ﻓﺼﻞ ﻧﻮﻋﻰ = ﻳﺎ ﻫﺮ ﻧﻮﻋﻰ ﺩﺭ ﺗ= ﻮﻟﺪ ﺟﻬﺎﻧﻰ'ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﻣﺤ= 5194;ﻭﺩﻯ ﺩﺍﺭﺩ ﮐﻪ ﻣﻌﻤ&= #65262;ﻟﺎ ﻫﻤﮕﻰ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻘﻮّﻩﻫﺎ = 5175;ﺤﻘﻖ ﻧﻤﻰ ﻳﺎﺑﺪ. ﻭﺍ= ﻳﻦ ﮐﺮﺍﻣﺎﺕ ﺑﻴﺸ&#= 65176;ﺮ ﻭﺑﻬﺘﺮ ﺩﺭ ﻫﺮ = ﻧﻮﻉ ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ'ﻋ= ﻤﻠﺎ ﺑﻬﺸﺘﻰ ﻭﺟﻮﺩ&#= 65263; ﺩﺭﺟﻬﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﮐﻪ ﻳﻚ ﺭﻭﺡ ﺑﻬﺸﺖ&= #65267;ﺎ ﺑﻬﺒﻮﺩﻯ ﻭﺑﻪ &= #65207;ﺪﻥ ﺻﻔﺎﺗﻰ ﺭﺍ ﭘﻴ&= #65194;ﺍ ﻣﻴﮑﻨﺪ ﮔﺮﭼﻪ &= #65169;ﺎﺯ ﺩﺭﻫﻤﻴﻦ ﺟﻬﺎ&#= 65253; ﺟﻬﻨّﻤﻰ ﻣﻴﺒ= 5166;ﺷﺪ.ﻭﺍﻟّﺎ ﺑﺎﻋﺪﻡ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺣﻰ'ﺭﻭﺡ ﺍﻧ&= #65204;ﺎﻥ ﺑﺎﺯ ﺩﺭ ﻫﻤﻴﻦ = ﺟﻬﺎﻥ ﺟﻬﻨﻤﻰ ﺑﺎ ﮐﺮ&= #65165;ﻣﺎﺕ ﺣﻘﻴﺮﺗﺮ ﻣﻨﺎ&#= 65203;ﺐ ﻳﻚ ﻧﻮﻉ ﺣﻴﻮﺍ&= #65255;ﻰ ﺩﺭ ﻣﺴﺦ' ﻭ ﻳﺎ ᥶= 7;ﺘﻰ ﺻﻔﺎﺕ ﮔﻴﺎﻫﻰ &= #65193;ﺭ ﻓﺴﺦ ﮔﻴﺎﻫﻰ ﺑ&= #65184;ﻬﺎﻥ ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮ&#= 65193;. ﺗﺎ ﺩﻭﺑﺎﺭﻩ<sp= an dir=3DLTR> </spa= n>ﻭ ﺣﺘﻰ ﺻﺪ ﺑ= 5166;ﺭﻩ </spa= n>ﺧﻮﺩﺭﺍ ﺑﻨʌ= 62;ﻉ ﺑﺸﺮﻯ هم أﮐﻨA= 262;ﻧﻰ'ﻭ ﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺮﺳﺎﻧ&#= 65194;. ﺑﻬﺸﺘﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺑﺮﺍﻯ ﻳﻚ ﺭﻭﺡ = ﻣﻮﻓﻖ ﺩﺭ ﺗﮑﺎﻣﻞ' ﭼﻬ= ﺎﺭﮔﺎﻧﻪ ﻭ ﭼﻬﺎﺮﮔﻮﻧﻪ &= #65165;ﺳﺖ. ﻫﻤﻴﻦ ﻃﻮﺭﺟﻬ&#= 65256;ّﻤﻬﺎﻯ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ &= #64380;ﻬﺎﺭﮔﻮﻧﻪ. ﺭﻭﺯﻫﺎ ﺩﺭ ﻋﺬ&= #65165;ﺏ ﻭ ﺷﺒﻬﺎ ﺩﺭ ﮐﺎ= ﺑﻮﺳﻬﺎ'ﻭ ﺑﺎ ﻣﺮﮒ ﺩﺭﺩﻧ&= #65166;ﮐﻰ ﺩﺭ ﺟﻬﻨﻢ ﻣﻠﮑ&= #65262;ﺗﻰ ﺳﻮﻡ' ﺁﻣﺎﺩﻩ ﺷ= ﺪﻥ ﺑﺮﺍﻯ ﺗﻮﻟﺪﻯ &= #65187;ﻴﻮﺍﻧﻰ'ﻭ ﻓﺮﻭﺭﻓﺘﻦ ﺩﺭ &= #65267;ﻚ ﺍﻭﻭﻝ ﻣﺎﺩﺭﻯ &= #65187;ﻴﻮﺍﻧﻰ' ﺟﻬﻨﻢ ﭼﻬﺎﺭﻡ &= #65175;ﻮﻟﺪ ﺣﻴﻮﺍﻧﻰ ﺭﺍ ﺁ&= #65231;ﺎﺯ ﻣﻴﮑﻨﺪ. ﮐﻪ ﻋﺬ= ﺍﺏ ﺁﻧﺎﻥ ﺭﺍ ﻣﻴﺒ&= #65268;ﻨﻴﻢ.ﻭﻋﺎﻗﺒ= 5174; ﺩﺭﻳﺪﻩ ﻣﻴﺸﻮ&#= 65255;ﺪ.ﻭﻫﻤﻪ ﻋﻤﺮ ﺗﺮﺳﺎﻥ ﻭ&= #64404;ﺮﻳﺰﺍﻥ'ﻭﮔﺮ= 5203;ﻨﻪ ﻭﺗﺸﻨﻪ ﺍﺯ ﮐﻨ&= #65166;ﺭ ﻣﺮﺩﺍﺑﻬﺎ ﺑﺎ&#= 65199;ﮔﺸﺘﻪ ﻣﻴﺒﺎﺷﻨﺪ'ﭼﻮ&#= 65253; ﮐﻤﻴﻦ ﮔﺎﻩ ﺷﮑ&= #65166;ﺭﭼﻴﺎﻥ ﻭ ﺩﺭﻧﺪﮔﺎﻥ ﻣ&= #65268;ﺒﺎﺷﺪ. </= span> ﻣﺎʌ= 47;ﺮﻭ ﻣﻴﮕﻮﻳﺪ ﻫﻨﺮ &= #65259;ﻤﺎﻥ ﻃﺒﻴﻌﺖ ﻧﻴﺴﺖ'&= #64400;ﻪ ﻣﺰﺍﺝ ﺷﺨﺺ ﺁﻧ&= #65198;ﺍ ﻣﻰ ﺑﻴﻨﺪ.ﻣﮕﺮ = ﺍﺳﺘثنا ﺍﺯ ﺻﺪﺍﻯ ﺑﻠﺒ&= #65246; ﭼﻮﻥﻤﻮﺍﻔق ﻤ= 5200;ﺍﺝ ﺍﻧﺴﺎﻥ ﻫﺴﺖ ﻣ&= #65262;ﺳﻴﻘﻰ ﻣﻴﺨﻮﺍﻧﺪ.ﻟﺬ&#= 65165; ﺑﺮﺍﻯ ﻫﻨﺮﻣﻨ&#= 65194;'ﺁﻥ ﺟﻮﺍﻧﺐ ﻃﺒﻴﻌ&#= 65174; ﺍﻫﻤﻴّﺖ ﺩﺍﺭ= 5193;'ﮐﻪ ﻫﻨﻮﺯ ﻣﺨﻔﻰ ﺩ&= #65197; ﻃﺒﻴﻌﺖ ﻣﺎﻧﺪ&#= 65257; ﺍﺳﺖ. ﻭ ﺍﻟﺒﺘﻪ= ﺍﮔﺮ ﻫﻨﺮﻣﻨﺪ ﺩﺭ ﺭ&= #65261;ﺍﻥ ﻭ ﺗﻦ ﻭ ﺫﻫﻦ ﺳﺎ= ;ﻟﻢ ﻭ ﮐﺎﻣﻞ ﻭ ﭘﺎﮐ= ﺘﺮ ﺑﺎﺷﺪ ﺗﺎ ﻣﺒﺎ&= #65193;ﺍ ﻫﺮ ﮐﺎﺭ ﻫﻨﺮﻣ&= #65256;ﺪ ﺁﻟﻮﺩﻩ ﺭﻭﺍﻥ'&= #65165;ﺷﺒﺎﻉ ﻫﻮﺳﻬﺎ ﻭ ﻋﻘﺪ&= #65257; ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫ= ﺎﻯ ﺑﺎﻃﻞ ﺷﻨﻮﻧﺪ&#= 65257; ﺑﺎﺷﺪ.ﺁﻧﮕﺎﻩ &= #65169;ﺮﺍﻯ ﺟﺴﺘﻦ ﻫﻨﺮ ﭘﺎ&= #65241; ﺭﻭﺍﻥ ﺍﺳﺖ'ﮐﻪ = ﺑﺎ ﺭﻳﺘﻤﻰ ﺭﻭﺣﻰ &= #65169;ﺎﻟﺎﺗﺮ ﻭ ﻧﻴﺮﻭﻣﻨﺪﺗ&#= 65198; ﻭ ﺍﻟﻬﻰ ﺗﺮ ﺍﺳ= ﺖ. ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ &= #65227;ﻮﺍﻃﻒ ﺑﻬﺘﺮﻯ ﺭﺍ ﺑﺮ&= #65261;ﺯ ﺑﺪﻫﺪ. ﻭ ﻳﺎ ﺍﺑ= ;ﻌﺎﺩﻯ ﺍﺯ ﻋﻮﺍﻃﻒ ﻭ ﺣ= ﺴّﺎﺳﻴّﺖ </spa= n>ﺭﺍ ﺍﺯ ﻃﺒﻴA= 228;ﺖ ﺑﻴﺮﻭﻥ ﺑﮑﺸﺪ. = ﻣﻴﮕﻮﻳﻨﺪ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ &= #64400;ﻪ ﺁﻧﭽﻪ ﺩﺭﺗﺎﺭ&#= 65267;ﺦ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﻳ&= #65194;ﻧﻰ ﻧﺒﻮﺩ'ﻳﺎ ﺑﻮﺩ = ﻭﻟﻰ ﭘﻴﺪﺍ ﻧﺒﻮﺩ'ﻭ = ﺣﺘﻰ ﺩﺭ ﻃﺒﻴﻌﺖ ﺑﻄ&= #65262;ﺭ ﺧﺎﻡ ﻭﻧﺎﻗﺺ ﺑ&= #65262;ﺩ' ﮐﺎﻣﻞ ﺁﻧﺮﺍ ﻫ&= #65256;ﺮ ﺑﻴﺎﻥ می کند' @= 400;ﻪ ﻧﻮﻋﻰ ﺗﮑﺎﻣﻞ &= #65251;ﻴﺒﺎﺷﺪ. ﭘس ﺍﻳﻦ ﮐﺎﺭ ﻫ&= #65256;ﺮﻯ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺍ&#= 65203;ﺖ'ﮐﻪ ﺩﺭ ﺍﻣﻮﺭ ﻣﺎﺩ&= #65263; ﻭﺟﻤﺎﻝ ﻣﺎﺩﻯ &= #65211;ﺎﺩﻕ ﺍﺳﺖ.ﻭﻟﻰ ᥽= 1;ﺤﺪﻭﺩ.ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻫﻨﺮﻣﻨﺪﺍﻥ ﺍ&#= 65247;ﻬﻰ'ﻣﻴﺘﻮﺍﻧA= 256;ﺪ ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ&= #65203;ﺎﻝ ﻧﻴﺎﻣﺪﻩ ﺭﺍ ﺍ&= #65199; ﺗﻌﺎﻟﻰ ﻫﺎﻯ ﻋ&= #65240;ﻠﻰ ﻭ ﻋﺎﻃﻔﻰ'ﻭ ﻗﺪ= ﺭﺗﻬﺎﻯ ﺍﺩﺭﺍﮐﻰ ﻭ ﺫﻭ&= #65239;ﻰ ﻭ ﻫﻨﺮﻯ ﺍﺑﺮﺍ&= #65199;ﻧﻤﺎﻳﻨﺪ.ﮐﻪ ﺩﺭ ﺟﻬﺎﻥ ﺑﻮﺩ&= #65257; ﻭﻟﻰ ﻧﺎﭘﻴﺪﺍ &= #65261; ﻧﺎﺩﻳﺪﻩﺍﺳﺖ. &= #64400;ﻪ ﺁﻧﺮﺍ ﺍﺻﻄﻠﺎ&#= 65187;ﺎ ﻏﻴﺒﻰ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ.ﺍﻣﻮﺭﻯ ﮐﻪ ﺣﺘﻰ ﺍﮔﺮ ﺍ= ﮐﻨﻮﻥ ﻧﻴﺴﺘﻨﺪ'ﻭﻟﻰ &= #65169;ﺎﻟﻘﻮّﻩ ﺩﺭ ﺩﺍﻧﺶ ﺍﻟﻬ&= #65264; ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺁﻳﻨﺪﻩ ﻭﺟﻮﺩ &= #65193;ﺍﺭﻧﺪ.ﻭﻣﻨﺘ= 5224;ﺮ ﺯﻣﺎن هاﻯ ﻣﻨA= 166;ﺳﺐ ﺁﻳﻨﺪﻩ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﻨﺪ. ﮐﻪ ﻣﺎ ﺍﺯ ﻓﺼﻮ= ﻝ ﺑﺮﺗﺮ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻣﻴﮕﻮﺋﻴﻢ'ﻭ ﻳ&= #65166; ﺍﺯ ﻇﻬﻮﺭ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺯ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﺁﻏﺎﺯ ﺷﺪﻧﻰ ﻣ&= #65268;ﮕﻮﺋﻴﻢ.ﮐﻪ ﻫﻨﺮ ﻭ ﻋﻘﻞ ﻭ ﺍ= ;ﺩﺭﺍﻙ ﻭ ﺑﻴﺎﻥ ﻟﻔﻈﻰ = ﻭ ﻋﻘﻠﻰ ﻭ ﻫﻨﺮﻯ&= #65153;ﻧﻬﺎ'ﺧﻴﻠﻰ ﺑﻴﺸﺘﺮ ﻭ ﺑﻬﺘ&= #65198; ﻧﻴﺮﻭﻣﻨ&= #65194;ﺗﺮ ﻭ ﺣﻘﻴﻘﻰ ﺗﺮ ﺍ= ﺯ ﻗﺪﺭﺗﻬﺎﻯ ﺫﻫ&#= 65256;ﻰ ﻭ ﻋﻘﻠﻰ ﻭﻫﻨﺮ&= #65263; ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65251;ﻴﺒﺎﺷﺪ. </= span> ﺧﻄʋ= 66; ﺍﺳﺖ ﺍﮔﺮ ﻓﮑﺮ ﮐﻨﻴ&= #65250;'ﮐﻪ ﺍﻓﺼﺎﺡ ﻭ ﺗﺼﺮ&= #65267;ﺢ ﻣﻮﺿﻮﻉ'ﺩﺭ ﻫﺮ = ﮐﺎﺭ ﻫﻨﺮﻯ ﻣﻌﻨﻰ ﺗ&= #65240;ﻠﻴﺪ ﻭ ﻧﻘﻞ ﻭ ﮐﭙﻴﻪ= ﺑﺮﺩﺍﺭﻯ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ.&= #65199;ﻳﺮﺍ ﻫﻨﺮﻣﻨﺪ ﺩﺭ ﻧ&= #65240;ﻞ ﻫﺮ ﻓﮑﺮﻯ ﮐﻪ ﻣ= ﻴﻨﻤﺎﻳﺪ'ﻋﻤﻠ&#= 65166; ﺗﺮﺟﻤﻪﺍﺣﻮﺍ= 5245; ﺧﻮﺩﺭﺍ ﻧﻴﺰ ﻣ&= #65268;ﮑﻨﺪ.ﻭﺩﺭ ﻣﻮﺿﻮﻉ ﻧﻘﻞ ﺷ&= #65194;ﻩ ﺷﺮﺡ ﮔﺮﺩﻳﺪﻩ'&= #65165;ﺯ ﺯﺑﺎﻥ ﺣﺎﻝ ﻭ ﻋ= ﻘﻞ ﺧﻮﺩ ﺍﺯ ﻣﻮﺿﻮ&= #65225; ﻣﻴﮕﻮﻳﺪ.ﻭ ﻫﻨ&= #65198;ﻣﻨﺪ ﺑﺎﺍﻳﻦ ﮐﺎﺭ ﺧ&= #65262;ﺩ'ﺑﻤﻮﺿﻮﻉ ﮐﻤﻚ ﻣﻴﻨﻤﺎﻳ&#= 65194;'ﮐﻪ ﺑﻬﺘﺮ ﻇﺎﻫﺮ ﮔ&= #65198;ﺩﺩ.ﮐﻪ ﺩﺭ ﻃﺒﻴﻌﺖ ﻣﺨ&= #65236;ﻰ ﻣﺎﻧﺪﻩ ﺑﻮﺩﻩ &= #65165;ﺳﺖ.ﻭ ﺍﻳﻦ ﮐﺎﺭ ﻫﻨﺮ&= #65251;ﻨﺪ ﻣﺎﺩﻯ'ﺑﺴﻴﺎﺭ &= #65183;ﺰﺋﻰ ﻭ ﻧﺎﭼﻴﺰ ﺍﺳﺖ.= ﺩﺭ ﺑﺮﺍﺑﺮ ﻫﻤﻴﻦ &= #65169;ﻴﺎﻥ'ﺯﺑﺎﻥ ﺣﺎﻝ ﺍﻟﻬﻰ ﺷﺪ&= #65257; ﺧﻮﺩ' ﭼﻮﻥ ﮐﺎﻣ= ﻠﻰ ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺮ&= #65193;ﺩ.ﻭﭘس ﺍﺯ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ ﺳﻠﻮﮐﻰ' ﮐ= ﻪ ﺩﺭ ﺣﮑﻤﺘﻬﺎﻯ &= #65165;ﻟﻬﻰ ﻭ ﮐﻠﻤﺎﺕ ﻗﺼﺎ&= #65197;' ﻫﻨﺮﻧﻤﺎﺋﻰ ﺳ&#= 65192;ﺖ ﺗﺮ ﻭ ﻏﻨﻰ ﺗﺮ ﺍ= ;ﺯ ﻫﻨﺮ ﻧﻤﺎﺋﻰ ﻣ&= #65184;ﺴّﻤﻪ ﺳﺎﺯ'ﻭ ﺣﺘﻰ ﺁﻫ= ﻨﮓ ﺳﺎﺯ ﻣﻴﮑﻨﺪ.ﮐ&= #65258; ﺍﻣﻮﺭ ﻣﺎﺩﻯ ﻳ&= #65166; ﺫﻫﻨﻰ ﺭﺍ ﻧﻮﺁ&= #65261;ﺭﻯ ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﻫ= ﻨﺮﻣﻨﺪ ﺍﮔﺮ ﻣﻮﺿﻮﻉ ﺭ&= #65165; ﺩﺭ ﮐﺎﺭ ﺧﻮﺩ ﺭ= ﻫﺎ ﮐﻨﺪ'ﻳﻌﻨﻰ ﻣﻮ&= #65215;ﻮﻉ ﻣﻮﺭﺩ ﺍﻓﮑﺎﺭ</= span> </spa= n>ﺍﻭ ﺑﺎﺷﺪ'ﻭ = 5169;ﺘﻌﺒﻴﺮ ﺯﻣﺎﻥ ﺧﻮﺩ'ﺍﻳ&= #65254; ﺍﻓﮑﺎﺭ ﺭﺍ ﻧﺸ&= #65166;ﻥ ﻣﻴﺪﻫﺪ. ﻣﻌﻤﻮ&= #65247;ﺎ ﻫﺮﭼﻪ ﮐﺎﺭ ﻫﻨ&= #65198;ﻯﻣﺎﺩﻯ ﺗﺮ ﺑﺎﺷﺪ'ﻣﺴﺄ&= #65247;ﻪ ﺗﻌﺒﻴﺮ ﺷﺨﺺ ﺍ&= #65199; ﻣﻮﺿﻮﻉ ﻣﺎﺩﻯ'&= #65251;ﻌﻤﻮﻟﺎ ﺭﺍﻳﺞ ﻧﻴﺴﺖ.ﮐ&= #65258; ﻧﺠّﺎﺭ ﮐﻤﺘﺮ &#= 65261; ﺳﻨﮓ ﺗﺮﺍﺵ ﻣﺠ&= #65204;ّﻤﻪ ﮐﻤﻰ ﺑﻴﺸﺘﺮ'ﻭ = ﻧﻘّﺎﺵ ﻏﻴﺮ ﺗﺠﺮﻳﺪﻯ &= #65169;ﻴﺸﺘﺮ ﺍﺯ ﻫﻤﻪ ﺍﺯ ﺯﺑ= ﺎﻥ ﺣﺎﻝ ﺧﻮﺩ ﺩﺭ ﮐ= ﺎﺭ ﺑﻴﺎﻥ ﻫﺪﻑ ﺧﻮ&= #65193; ﺩﺍﺭﺩ.ﻭ ﻟﺬﺍ ﻫ= ﺴﺘﻰ ﻫﻨﺮ ﺩﺭ ﮐﺎﺭ ﺩ= ﺭ ﻫﻨﺮ'ﭼﻮﻥ ﺍﺩﺑ&= #65268;ّﺎﺕ ﻭ ﺷﻌﺮ ﻭ ﺩﺍﺳﺘ= ﺎﻥ ﻧﻮﻳﺴﻰ ﻭ ﺳﻴﻨ&= #65252;ﺎ'ﻭ ﺍﺯ ﺁﻥ ﺑﻴﺸﺘﺮ = ﺩﺭ ﮐﺎﺭ ﺭﻭﺍﻧﻰ ﻭ = ﻓﻮﻕ ﺫﻫﻨﻰ'ﮐﻪ ﮐﻤﺘ&= #65198; ﺩﺭ ﻣﺎﺩﻩ ﭘﻴﺎ&= #65193;ﻩﺷﺪنی اﺳﺖ.ﺩﺭ ﺍﻳﻥﺒ&#= 65268;ﺎﻥ ﺣﺎﻝ ﻫﻨﺮﻣﻨﺪ &= #65169;ﻴﺸﺘﺮ ﻣﻴﺸﻮﺩ. ﺗﺎ ﺩﺭ= ﻣﻮﺭﺩ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;'ﮐﻪ ﺍﺯ ﻣﻘﺎﻡ ﻭ ﺳﻄ= ﺢ ﺭﻭﺡ ﺍﻟﻬﻰ ﺑﻌ&= #65194; ﭼﻬﺎﺭﻡ ﺩﺭ ﻣﻮ&= #65183;ﻮﺩﻳّﺖ ﺧﻮﺩ'ﮐﻪ ﺧﺎﺹ ﭼ= ﻨﺪ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺩ&= #65197;ﺟﻬﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﻭﺷﺒ&#= 65268;ﻪ ﻣﻮﺟﻮﺩﺍﺕ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﭼﻬ&= #65166;ﺭﺑﻌﺪﻯ ﻫﺴﺘﻨﺪ' ﺧﻴﻠﻰ = ﺑﻴﺸﺘﺮ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮﻯ = ﻭ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺮ&= #65203;ﺪ ﻭﺧﻮﺍﺹ ﺷﺨﺺﻭ &= #65169;ﻴﺎﻥ' ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﻭ = ﺯﺑﺎﻥ ﺣﺎﻝ ﺷﺨﺺ ﻫﻨﺮ&= #65251;ﻨﺪ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﮔ&= #65166;ﻫﻰ ﻣﻨﺤﺼﺮ ﺑﺨﻮﺩ &= #65153;ﻧﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﻭﻧﻪ = ﺣﺘﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﺩﻳﮕﺮ.ﻣﺎﻧﻨﺪ &= #65203;ﺒﻚ ﺷﻌﺮﻯ ﺣﺎﻓﻆ ﺷ&= #65268;ﺮﺍﺯﻯ ﺭﺍ ﮐﺴﻰ &#= 65255;ﺪﺍﺭﺩ.ﻭ ﺳﺒﻚ ﻓﺮﺩﻭﺳﻰ &= #65261; ﻣﻠّﺎﻯ ﺭﻭﻣﻰ'&#= 65261; ﻫﺮ ﻣﺘﻔﮑّﺮﻯ &#= 65227;ﺎﺭﻑ ﺍﻟﻬﻰ ﺭﺍ'ﻋﺎﺭ&= #65233; ﺩﻳﮕﺮﻯ ﻧﺪﺍﺭ&#= 65193;.ﺣﺘﻰ ﺍﮔﺮ ﭼﻨﺪ ﻗﺮﻥ = ﻧﻴﺰ ﺑﺮﺁﻥ ﺑﮕﺬﺍﺭ&#= 65193;.ﮔﺮﭼﻪ ﺳﺒﻚ ﻫﺎ ﻭ ﺭﻧﮓ= ﻫﺎ ﻭ ﺑﻴﺎﻧﺎﺕ ﺷﺨ&= #65212;ﻰ ﻋﺎﺭﻓﺎﻥ ﺩﻳﮕ&#= 65198;ﻯ ﺑﺮﺗﺮ ﻭﻣﺨﻔﻰ &= #65175;ﺮ ﻣﻄﺮﺡ ﺧﻮﺍﻫﺪ &= #65207;ﺪ. ﻭﻟﻰ ﻫﻨﻮﺯ ﺍﻳ&= #65254; ﺁثاﺭ ﻗﺒﻠﻰ ﻋ= 5166;ﺭﻓﺎﻥ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﺩﺭ ﺳﻄﺢ ﻓﺼﻞ ﻧ= ﻮﻉ ﺑﺸﺮﻯ'ﻭ ﻋﻘﻞ ﻣ= ﺤﺪﻭﺩ ﺧﻮﺩ' ﻫﻤﭽﻨﺎﻥ = ﺍﺯ ﻫﻤﺎﻥ ﻣﺘﻮﻥ ﻗ&= #65194;ﻳﻢ ﺗﺮ ﻟﺬﺕ ﻭ ﻓﻬﻢ= ﺩﺍﺭﻧﺪ.ﻭﺑﻴﺎ&= #65255;ﺎﺕ ﺭﻧﮓ ﺷﺨﺼﻰ ﺁﻥ = ﻫﻨﺮﻣﻨﺪﺍﻥ ﺍﻟﻬﻰ ﺭﺍ ﺑﻬﺘ&= #65198; ﻣﻴﻔﻬﻤﻨﺪ ﻭ ﺑ&= #65166;ﻭﺭ ﻣﻴﮑﻨﻨﺪ.ﺯﻳﺮ&#= 65165; ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﻫ= ﻤﻪ ﺳﻄﻮﺡ ﻓﺼﻮﻝ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ'ﺩﺭ ﮐﻨﺎ&= #65197; ﻫﻢ ﺯﻧﺪﮔﻰ ﻣﻴ&= #64401;ﻨﻨﺪ.ﻭ ﻫﻤﭽﻨﺎﻥ ﺍﺭﻭ&#= 65165;ﺡ ﺍﺯ ﺳﻄﻮﺡ ﺟﻤﺎ&= #65193;ﻯ ﺩﺭ ﺟﻬﺎﻥ ﻣﻴﮕ&= #65196;ﺭﻧﺪ'ﻭﺑﺴﻄﻮ= 5185; ﮔﻴﺎﻫﻰ ﺑﺴﻄﻮ&#= 65185;ﺣﻴﻮﺍﻧﻰ'ﻭ ﺍﺯ ﺳﻄﻮﺡ ﺣﻴﻮ&= #65165;ﻧﻰ ﺑﺴﻄﻮﺡ ﻓﺼﻮﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺮﺳﻨ&#= 65194;' ﻭ ﺍﺭﻭﺍﺡ ﺑﺎﻟ&= #65166; ﻣﻴﺂﻳﻨﺪ.ﻭ ﻫﻤ&= #65268;ﺸﻪ ﻫﻤﻪ ﺳﻄﻮﺡ ﺩﺭ = ﺟﻬﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ.&= #64400;ﻪ ﺣﺘﻰ ﺩﺭ ﺟﻬﺎﻥ = ﺗﺤﺖ ﺃثیرﻯ ﻧﻴﺰ ﺑA= 264; ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﺁﻥ'ﺩﺭ ﺣﺎﻝ ﺗﻌ= ﺎﻟﻰ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍ&= #65255;ﻮﺍﻉ ﻫﺴﺘﻨﺪ'ﺗﺎ ﺑﻨ&= #65262;ﻉ ﺑﺸﺮﻯ ﻭ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺑﻰ ﻧﻬﺎﻳﺖ ﺑﺮ&= #65175;ﺮ ﺍﺯ ﻫﻢ ﺑﺮﺳﻨﺪ = . ﻭ ﺍﮔﺮ ﺑﺘﻮﺍﻧﻴ&#= 65250;' ﻣﻴﺰﺍﻥ ﻓﻬﻢ ﺧ&= #65262;ﺩ ﻭﺩﻳﮕﺮﺍﻥ ﺭﺍ'&= #65165;ﺯ ﺑﻴﺎﻧﺎﺕ ﺗﺎﺯ&#= 65257; ﺗﺮ ﻫﻨﺮﻣﻨﺪﺍ&#= 65253; ﻣﺎﺩﻯ'ﭼﻪ ﺭﺳﺪ = ﺑﻬﻨﺮﻣﻨﺪﺍﻥ ﺍﻟﻬﻰ ﺩﺭ ﻣﻌﻘ&= #65262;ﻟﺎﺕ ﻣﻌﻨﻮﻯ ﻭ ﻣﻴﻨ&= #65262;ﻯ' ﺑﺘﻮﺍﻥ ﺑﻬﺮﻩ &= #64404;ﺮﻓﺖ.ﻳﻌﻨﻰ ﻓﻬﻤﻴﺪ ﻭ ﺗﺤﻠ&= #65268;ﻞ ﻭ ﺑﺮﺭﺳﻰ ﮐﺮﺩ.= ﻭ ﻗﺪﺭﺕ ﺗﻌﻤﻴﻢ &= #65169;ﺮﺍﻯ ﺗﺄﻳﻴﺪ ﻳﺎ ﺍﻧ&= #64401;ﺎﺭ ﺁﻥ ﻧﻤﻮﺩ.ﺍﮔﺮ = ﺑﺘﻮﺍﻥ ﺑﻬﺘﺮ ﺍﺭﺍﺋﻪ &= #65193;ﺍﺩ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﺘ= ﻮﺍﻥ ﻫﺮﺁﻧﭽﻪ ﻓﻬﻤ&#= 65268;ﺪ </spa= n>ﻭ ﻣﻮﺭﺩ ﺍﺣA= 204;ﺎس ﻣﺴؤﻟﻴّﺖ ﻗﺮA= 165;ﺭﮔﺮﻓﺖ' ﮐﻪ ﺷﺨﺺ ﺍﺯ ﺫﺍ= ﺕ ﺧﻮﺩ ﻭﺍﺭﺩ ﻧﻤ&= #65166;ﻳﺪ.ﻳﻌﻨﻰ ﺁﻧﺮﺍ ﻭﺳﻴﻠﻪ &= #65175;ﺎﻟﻰ ﺭﻭﺣﻰ ﺧﻮﺩ ﮐﻨ&= #65256;ﺪ.ﻭ ﺍﺯ ﺁﻥ ﻓﻬﻢ ﻧﻴ= ﺰ ﺑﺎﻟﺎﺗﺮ ﺑﺮﻭ&#= 65193;. ﻭ ﺍﮔﺮ ﭼﻨﻴﻦ ﺗ= ﻮﺍﻧﺎﺋﻰ ﻫﺎ ﺩﺭ ﺍﻓﺮﺍﺩ = ﻧﺒﻮﺩ'ﻣﻰ ﺗﻮﺍﻥ ﺩﺭﻳﺎﻓ&#= 65174; ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ &= #65175;ﮑﺎﻣﻠﻰ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﮐ&= #65204;ﻤﻰ ﺁﮔﺎﻩ ﮔﺮﺩﺩ'ﮐ&= #65166;ﺭﻯ ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺑﺮﺍﻯ ﺗﺸﺨﻴﺺ&#= 65165;ﺳﺘﻌﺪﺍﺩ ﻭ ﺷﺎﻳﺴﺘﮕﻰ ﺳ&= #65166;ﻟﮑﺎﻥ ﻃﺎﻟﺐ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺑﻤﻮﺭﺩ ﺍﺟﺮﺍ &= #65251;ﻴﮕﺬﺍﺭﻧﺪ.ﺗ= 5166; ﭼﻬﺎﺭ ﺳﺎﻟﻚ ﺧ&= #65262;ﺩﺭﺍ ﺩﺭ ﺯﻣﺎﻥ ﻭﺍﺣ&= #65194;ﻯ'ﺑﺮﺍﻯ ﺗﺮﺑﻴﺖ ﻋﻤﻠﻰ &= #65203;ﻠﻮﻙ ﺍﻧﺘﺨﺎﺏ ﮐﻨﺪ' = ﮐﻪ ﭼﻘﺪﺭﺁﻧﻬﺎ' ﺑ&= #65262;ﺳﻴﻠﻪ ﺍﻓﺮﺍﺩ ﮐﻪ ﺷﺎ&= #65267;ﺴﺘﻪ ﺗﺮ ﮔﺮﻓﺘﻪ ﻧﺸ&= #65262;ﺩ.ﻭ ﺍﻟّﺎ ﺗﮑﺎﻣﻠ= 5166;ﺕ ﺭﻭﺣﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷ&#= 65208;ﮕﺎﻧﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﭼﻨ&= #65166;ﻥ ﻧﻴﺴﺖ ﮐﻪ</s= pan> &#= 65235;ﻮﺝ ﻓﻮﺝ ﻭﺍﺭﺩ ﻫﻤ&= #65166;ﻥ ﺳﻠﻮﻙ ﻭﮐﺴﺐ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺷﻮﻧﺪ.&= #65261; ﺑﻘﻮﻝ ﺍﺑﻦ ﺳﻴ&= #65256;ﺎ'ﻧﺰﺩ ﺧﺪﺍﻭﻧﺪ ﻳﮑﺎ&#= 65267;ﻚ ﺑﺎﻳﺪ ﺻﻮﺭﺕ ﮔ&= #65268;ﺮﺩ.ﻭ ﺑﻘﻴّﻪ ﺑﻰ ﻧﺼ&#= 65268;ﺐ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65175;ﻮﻟﺪﺍﺕ ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ'ﻭ ﺣﺘﻰ ﻧﺴﺨﻬﺎﻯ &= #65169;ﺪﺗﺮ ﺑﺸﺮﻯ ﺩﺍﺭﻧﺪ'&= #64400;ﻪ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﮔ&= #65198;ﺩﻧﺪ'ﺣﺘﻰ ﺍﮔﺮ ﻫﺰﺍﺭ ﺑﺎ&= #65197; ﺍﻳﻦ ﺗﻮﻟﺪﺍﺕ &= #65169;ﻮﺩﻩ ﺑﺎﺷﺪ.ﻭ ﻫﺮ ﺑﺎ= ﺭ ﺳﻴﺮ ﻗﻬﻘﺮﺍﺋ&#= 65264; ﻭ ﻳﺎ ﺗﮑﺎﻣﻠﻰ = ﻃﺒﻴﻌﻰ'ﭼﻨﺪ ﻗﺪﻣﻰ ﺗﮑﺎﻣﻠ&#= 65264; ﺩﺍﺭﻧﺪ. </= span> ﺍﻳʌ= 54; ﺁﺯﻣﺎﻳﺶ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺭ ﻫﻤﺎﻥ ﻣﺮﺍ&= #65203;ﻢ ﺍﺯﺩﻭﺍﺝ ﻣﻮﻗ&#= 1617;ﺖ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﭘ&= #65268;ﺮ' ﺑﺮﺍﻯ ﻳﻚ ﻳﺎ ﭼ= ﻨﺪ ﭼﻠّﻪ'ﻭ ﺗﻮﺳّ= 5246; ﺑﺼﻮﺭﺕ ﺍﻟﻬﻰ &= #64344;ﻴﺮ ﮐﺎﻣﻞ'ﺍﮔﺮ ﺍﺣ&= #65262;ﺍﻝ ﻣﻨﺎﺳﺐ ﻭﺷﻬﻮ&#= 65193;ﻯ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65165;ﺷﺘﻨﺪ'ﮐﻪ ﺑﭙﻴﺮ ﮔﺰﺍﺭﺵ &= #65165;ﺣﻮﺍﻝ ﺗﺎﺯﻩ ﺧﻮﺩ ﺑﺪ&= #65259;ﻨﺪ' ﺁﻧﮕﺎﻩ ﺷﺎﻧس &#= 64344;ﻴﻤﺎﻥ ﺍﺯﺩﻭﺍﺝ ﺩﺍﺋ&#= 65250; ﺳﻠﻮﮐﻰ'ﺑﺎ ﭘﻴ&= #65198; ﺑﺮﺍﻯ ﻫﻤﻪ ﻋﻤ&= #65198; ﺍﻧﺠﺎﻡ ﻣﻴﮕﻴ&#= 65198;ﺩ.ﻣﮕﺮﻭﻗﺘﻰ ﺳﺎﻟﻚ ﮐﻪ ﮐﺎﻣ&= #65246; ﺍﻟﻬﻰ ﺷﺪ' ﺑﺨﻠ= ﻖ ﺑﺎﺯ ﮔﺮﺩﺩ.ﻭ ﺁ= ﺯﺍﺩ ﻭ ﺻﺎﺣﺐ ﺍﺧﺘﻴ&= #65166;ﺭ ﺍﻟﻬﻰ ﺧﻮﺩ ﺷﻮ&= #65193;.ﻭ ﺍﻟّﺎ ﺗﺮﻙ ﺻﻠ&#= 65166;ﺕ ﻭ ﺍﺭﺗﺒﺎﻁ ﺳﺎ&= #65247;ﮑﺎﻥ ﺩﺭ ﭘﻴﻤﺎﻥ ﺭﺍ'= ﮐﻪ ﺑﺪﺗﺮﻳﻦ ﻣﺠﺎ&#= 65199;ﺍﺕ ﻗﻬﻘﺮﺍﺋﻰ ﻭ ﮐ&= #65166;ﺭﻣﺎﻯ ﻧﻮﻋﻰ ﺭﺍ ﺧﻮﺍ&= #65259;ﺪ ﺩﺍﺷﺖ. ﭼﻪ ﺭﺳﺪ= ﮐﻪ ﺑﻌﻨﻮﺍﻥ ﻣﻨﺎ&#= 65235;ﻖ ﻧﻴﺰ ﻣﻄﺮﺡ ﮔﺮ&= #65193;ﻳﺪﻩ'ﮐﻪ ﺗﺎ ﺳﻪ ﺑﺎﺭ ﻗﺎ= ﺑﻞ ﻋﻔﻮ ﭘﻴﺮ ﻫﺴﺘ&= #65256;ﺪ.ﺍﮔﺮ ﭘﺸﻴﻤﺎﻧﻰ ﻧﺸ&#= 65166;ﻥ ﺑﺪﻫﻨﺪ.ﻭ ﺍﻟّ&#= 65166; ﻧﻴﺎﺯ به (ﻣﺤﻠ&#= 1617;ﻞ) ﺩﺍﺭﻧﺪ'ﮐﻪ ﺧﺪ&= #65165;ﻭﻧﺪ ﺑﺮﺍﻯ ﭼﻨﻴﻦ ﺳ&= #65166;ﻟﻚ ﻣﻄﺮﻭﺩ ﻭﻟﺎﻳ&#= 65174;'ﻭﻟﻰ ﻭﺍﻗﻌﺎ ﭘﺸﻴﻤ&#= 65166;ﻥ'ﭘﻴﺮ ﺍﻟﻬﻰ ﺩﻳﮕﺮﻯ &= #65169;ﻮﻯ ﻣﻌﺮﻓﻰ ﺭؤﻳﺎ= 5163;ﻰ ﻧﻤﺎﻳﺪ.ﮐﻪﺍﮔ&#= 65198; ﺑﻨﺘﺎﻳﺠﻰ ﺭﺳ&#= 65268;ﺪ'ﺑﭙﻴﺮ ﺍﻭﻝ ﺧﻮﺩ ﻣﻴﺘ&= #65262;ﺍﻧﺪ ﺑﺎﺯ ﮔﺮﺩﺩ.ﺣﺎ&= #65245; ﺳﺎﻟﻚ ﭼﻪ</s= pan> &#= 65251;ﺮﺩ ﺑﺎﺷﺪ ﻳﺎ ﺯﻥ'ﻭ= ﭘﻴﺮ ﺍﻟﻬﻰ ﭼﻪ ﻣﺮﺩ = ﺑﺎﺷﺪ ﻳﺎ ﺯﻥ.ﺍﻳﻦ ﺍﺻ= ﻄﻠﺎﺣﺎﺕ ﺍﺯﺩﻭﺍﺝ ﻣﺬﮐ&#= 65262;ﺭ ﺩﺭ ﺁثاﺭ ﺍﻧﺒ= 5268;ﺎ ﻭ ﺍﻭﻟﻴﺎ'ﺗﻨﻬ&= #65166; ﺩﺭ ﺑﺎﺭﻩ ﺳﺎﻟ&= #64401;ﺎﻥ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭﮐ&= #65166;ﺭﻯ ﺑﻨﻈﺎﻡ ﻫﺎﻯ ﺍ&= #65199;ﺩﻭﺍﺝ ﺟﻨﺴﻰ ﻣﺮﺩﻡ ﻏ&= #65268;ﺮ ﺳﺎﻟﻚ ﻧﺪﺍﺭﺩ. = ﮐﻪ ﺑﺴﺘﻪ ﺑﻌﺮﻑ ﺟ&= #65166;ﺭﻯ ﺁﻧﻬﺎ'ﺑﺎﻳﺪ ﺑ&= #65188;ﺴﺐ ﻭﺿﻊ ﺍﺟﺘﻤﺎﻋ&#= 65264; ﺍﻧﺴﺎﻥ ﻋﻤﻞ ﺷ&= #65262;ﺩ.ﮐﻪ ﺭﺑﻄﻰ ﻫﻢ ﺑﻘﻮ&= #65165;ﻧﻴﻦ ﻭﺍﺣﮑﺎﻡ ﺳﻠﻮ&#= 65241; ﺍﻟﻬﻰ ﻧﺪﺍﺭﺩ'&= #64400;ﻪ ﺁﺧﻮﻧﺪﻫﺎ ﻭ ﮐ&= #65208;ﻴﺸﺎﻥ ﺑﺨﻄﺎ'ﺍﻣﻮﺭ ﺳ&= #65248;ﻮﻙ ﺭﺍ ﺩﺭ ﺍﻣﻮﺭ ﻏ= ﻴﺮ ﺳﻠﻮﮐﻰ ﻳﺎﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﻭﺍﺭﺩ ﻣﻴﮑﻨﻨ&#= 65194;.ﮐﻪﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ ﺑﻤﻮ&#= 65165;ﺯﺍﺕ ﺗﮑﺎﻣﻠﺎﺕ ﻭ ﺗ&= #65232;ﻴﻴﺮﺍﺕ ﻋﺎﺩﺍﺕ ﻭ ﺍﺧﻠ&= #65166;ﻕ ﻭ ﻋﺮﻑ ﺟﺎﻣﻌﻪ = ﻫﺎ ﺗﻐﻴﻴﺮ ﻣﻘﺮﺭ&#= 65165;ﺕ ﺍﺟﺘﻤﺎﻋﻰ ﺻﻮ&#= 65197;ﺕ ﮔﻴﺮﺩ ﭘس ﺧﺮﺍ&#= 65235;ﺎﺕ ﻭ ﻗﺸﺮﻯ ﮔﺮﻯ ﺗ= ﻮﺳﻌﻪ ﻣﻴﻴﺎﺑﺪ.ﻭ ﺑﺎ&= #65247;ﺄﺧﺮﻩ </spa= n>ﺑﺎﻳﺪ ﮔﻔﺖ'@= 400;ﻪ ﭼﻮﻥ ﻣﻮﺿﻮﻉ ﺃ&= #1579;ر ﻫﻨﺮﻯ ﺑﺰﺑﺎﻥ &= #65187;ﺎﻝ ﻭ ﺧﺎﺹ ﻫﻨﺮﻣﻨ&= #65194;'ﺑﻴﺎﻥ ﺟﺪﻳﺪﻯ ﻣﻄﺮﺡ &= #65207;ﺪﻩ ﺑﺎﺷﺪ.ﻳﻚ ﺑﺎﺭ&= #65175;ﺤﺮﻳﻚ ﺍﺣﺴﺎس ﻋﺎﻃﻔ= 5264; ﺩﺭ ﺷﺨﺺ ﻣﻴﮑﻨ&= #65194;.ﻭ ﻧﻪ ﻫﺮ ﺑﺎﺭ ﻧﻈ= ﺮ ﮐﺮﺩﻥ.ﻭﺯﺑﺎﻥ &= #65187;ﺎﻝ ﻫﻨﺮﻣﻨﺪ</sp= an> &#= 65165;ﮔﺮ ﻣﻔﻬﻮﻡ ﻧﺎﻇﺮ &= #65259;ﻨﺮ ﺷﺪ'ﻳﻚ ﺑﺎﺭ ﺑﻴ= ﺸﺘﺮ ﻧﻴﺴﺖ. ﺩﺭ ﺟﻬﺎ= ﻥ ﻣﻮﺿﻮﻋﺎﺕ ﻫﻨ&#= 65198;ﻯ'ﭼﻪ ﻣﺎﺩﻯ ﮐﻪ ﺳﺮﺍ&= #65203;ﺮ ﻫﻨﺮﻯ ﻣﻤﻠﻮ ﺍ&= #65199; </spa= n>ﺁﻥ ﻣﻴﺒﺎﺷʋ= 94;'ﻭﭼﻪ ﺩﺭ ﺟﻬﺎﻥ ﺷﻬﻮ&= #65193;ﻯ ﻭﺭؤﻳﺎﻫﺎﻯ ﻣ= 5268;ﻨﻮﻯ ﮐﻪ ﺩﻳﺪﻩ ﻫﺎﻯ = ﻣﻌﻨﻮﻯ ﻭ ﻋﻘﻠﻰ ﺑﻬﻤﺮ&= #65165;ﻩ ﺩﺍﺭﻧﺪ. ﭘﻠّﻪ &= #65259;ﺎﻯ ﺗﺼﺎﻋﺪﻯ ﺑﺎ ﺗ&= #65236;ﺎﻭﺗﻬﺎﻯ ﻃﺒﻘﺎﺗﻰ ﻣﺮﺍ&#= 65175;ﺐ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﻋﻘﻠﻰ ﻫﺴﺘﻨﺪ.&= #64400;ﻪ ﺩﺭ ﻫﻨﺮﺗﺠﺮﻳ&#= 65194;ﻯ ﺑﺪﻭﻥ ﻣﻮﺿﻮﻉ &= #65261; ﻫﺪﻑ'ﺍﺯ ﺍﻳﻦ ﻟ= ﺤﺎﻅ ﮔﻮﺋﻰ ﻫﻴﭻ ﭘﻠ&= #1617;ﻪ ﻗﺎﺑﻞ ﺻﻌﻮﺩ ﺑ&= #65198;ﺍﻯ ﻧﺎﻇﺮ ﺁﻥ ﻧﻴﺴ&= #65174;.ﮐﻪ ﺑﻬﺮ ﺩﺭﺟﻪ ﺗﮑ&= #65166;ﻣﻞ </spa= n>ﻣﻌﻨﻮﻯ'ﭼﻪ A= 197;ﺳﺪ ﺑﺘﮑﺎﻣﻞ ﻣﻴﻨ&#= 65262;ﻯ ﻭ ﺷﻬﻮﺩﻯ ﻣﻴﺮ&= #65203;ﻨﺪ.ﻟﺬﺍ ﭘس ﺍﺯ ﻣﺮﮒ ﻗﻬ&= #65240;ﺮﺍ ﻭﮐﺎﺭﻣﺎ ﺩﺍﺭ&#= 65255;ﺪ . </= span> ﻧﺘʌ= 68;ﺠﻪ ﻣﻴﮕﻴﺮﻳﻢ'ﮐﻪ &= #65165;ﺯ ﻣﺮﺍﺣﻞ ﻫﻨﺮ ﺗ&= #65184;ﺮﻳﺪﻯ ﺑﺪﻭﻥ ﻣﻮﺿﻮﻉ' = ﺑﺎﻳﺪ ﺑﻤﺮﺍﺣﻞ ﻫﻨﺮ&#= 65259;ﺎﻯ ﻣﻮﺿﻮﻋﻰ ﺗﺮ ﺑ&= #65166;ﻟﺎ ﺭﻓﺖ.ﺗﺎ ﺿﻤﻨﺎ = ﺑﺴﻄﻮﺡ ﺑﻬﺮﻩ ﮔﻴﺮﻯ ﻫ&= #65166;ﻯ ﻣﻌﻨﻮﻯ'ﻭ ﻋﻘﻠ&= #65260;ﺎ ﺩﺭﻫﻨﺮﻫﺎﻯ ﺍ&#= 65193;ﺑﻰ ﻭ ﻋﻠﻤﻰ ﻭ ﺭﻳﺎ= ﺿﻰ'ﺍﻧﺴﺎﻥ ﻣﺘﻮﺟّﻪ ﺍﻳﻦ &#= 65169;ﺸﻮﺩ'ﮐﻪ ﻫﻢ ﺗﮑﺎﻣﻞ ﺃﺑ&= #65194;ﻯ ﺍﺳﺖ' ﻭﻫﻤﻪ ﭘﻠ= ّﻪ ﻫﺎﻯ ﻣﺪﺍﺭﺝ ﻣ&= #65166;ﺩﻯ ﻭﻣﻌﻨﻮﻯ ﺫﻫﻨ&#= 65264; ﻣﺎ ﺭﺍ'ﺑﺴﻄﺢ ﻣ= ﺪﺍﺭﺝ ﻭ ﭘﻠّﻪ ﻫﺎﻯ ﺗ&= #64401;ﺎﻣﻠﻰ ﻣﻴﻨﻮﻯ'ﮐﻪ ﻋﺮ&= #65235;ﺎﻯ ﺍﻟﻬﻰ ﻭ ﺃﻧﺒﻴ&= #65166; ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳ&= #65190; ﺭﺷﺪ ﻋﻘﻠﻰ ﺑﺸ&= #65198; ﻳﺎﺩ ﺃﻭﺭﻯ ﮐﺮ&= #65193;ﻩﺍﻧﺪ ﻧﻤﻴﺸﻮﻧﺪ.ﮐﻪ &= #65169;ﺎﻳﺪ ﺑﻔﮑﺮ ﭘﻴﻤﺎﻥ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺑﻮﺩ. ﻭﺑ= ﺎ ﻭﻟﻰ ﺍﻟﻬﻰ ﻣﻨ&= #65166;ﺳﺐ ﺧﻮﺩ ﮐﻪ ﺑﺨﻠﻖ = ﺑﺎﺯﮔﺸﺘﻪ ﻭ ﺗﺎﺯﻧﺪﻩﺍﺳ&#= 65174;'ﻭﻣﻨﺎﺳﺐ ﺷﺨﺺ ﻫﻢ ﺑﺎﺷﺪ = ﮐﻪﮔﻮﺋﻰ ﭘﺰﺷﻚ ﻣﺘﺨﺼﺺ &= #65251;ﻨﺎﺳﺐﻣﺸﮑﻠA= 166;ﺕ ﺭﻭﺍﻧﻰ ﺳﺎﻟﻚ &= #65165;ﺳﺖ.ﻭ ﻟﺬﺍ ﺗﻨﻬﺎ ﺍﮔ&= #65198; ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﺑﺨﺪﺍﻭﻧﺪ ﻣﺮ&#= 65165;ﺟﻌﻪ ﻧﻤﺎﻳﺪ'ﻭ ﺍﻳﻦ = ﭘﻴﺮ ﮐﺎﻣﻞ ﻣﻨﺎﺳﺐ &= #65197;ﺍ ﺑﻄﺎﻟﺐ ﻟﻘﺎﻯ &= #65165;ﻟﻬﻰ ﺩﺭ ﺷﻬﻮﺩ ﺑﺮﺗ&= #65198;'ﮐﻪ ﺻﺎﺩﻕ ﻭﻣﺴﺘﻌ&#= 65194; ﻭ ﻋﺎﺷﻖ ﺑﻴﺸﺘ&= #65198; ﻭﺩﺍﻭﻃﻠﺐ' ﻭ ﺻ= ﺒﻮﺭ ﺑﺎ ﺍﻳﻤﺎﻥ'ﮐﻪ = ﺩﺭ ﺑﺮﺍﺑﺮ ﻫﺮ &#= 65153;ﺯﻣﺎﻳﺶ ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ &= #64344;ﺮ ﻣﺤﻨﺖ ﺍﻟﻬﻰ ﮐ&= #65258; ﻫﺴﺖ'ﺳﺮﻧﻮﺷﺖ &= #65191;ﺎﺹ ﺳﺎﻟﻚ ﺑﺮﺍﻳﺶ &= #65165;ﺯ ﻃﺮﻑ ﻣﺮﺍﺗﺐ ﻣ&= #65194;ﺑّﺮ ﺍﻟﻬﻰ ﺳﺎﻟﻚ ﻭ&= #65215;ﻊ ﻣﻴﮕﺮﺩﺩ.ﺭﺳﺘ&#= 65250; ﻭﺍﺭ ﺍﺯ ﻫﻔﺖ ﺧ= ﺎﻥ ﺩﺭ ﭘﻴﺶ ﺑﮕﺬﺭ&= #65193;.ﺁﻧﮕﺎﻩ ﻧﻪ ﻓﻘﻂ ﺩﺭﻙ ﮐ= ﻠﺎﻡ ﻭ ﺣﮑﻤت هاﻯ ﺍ= 5261;ﻟﻴﺎﻯ ﻓﻌﻠﻰ ﺭﺍ ﺩﺭ ﻣ= ﻴﻴﺎﺑﺪ'ﮐﻪ ﺣﺘﻰ ﺧﻮﺩ ﺑﻬﺘ&= #65198; ﺍﺯ ﺁﻧﻬﺎ ﺍﻟﻬ&= #65166;ﻣﺎﺕ ﻟﺪﻧّﻰ ﺩﺍﺭﺩ.&#= 64400;ﻪ ﺁثاﺭ ﺑﺎﻗﻰ ﻣ= 5166;ﻧﺪﻩ </spa= n>ﺑﺠﺎ ﻣﻴﮕﺬʋ= 65;ﺭﺩ'ﮐﻪ ﻣﻨﺎﺳﺐ ﺯﻣﺎﻥ &= #65191;ﻮﺩ ﺍﻭﺧﻮﺍﻫﺪ ﺑﻮ&#= 65193; ﮔﺮﭼﻪ ﺑﺎﺯ ﺩﺭ = ﺯﻣﺎﻧﻬﺎﻯ ﺑﻌﺪﻯ ﻭ ﻋﻘﻞ ﻭ= ﺳﻴﻌﺘﺮ ﺑﺸﺮﻯ'ﻫﻤﻴﻦ ﺣ&= #64401;ﻤﺘﻬﺎﻯ ﺑﺮﺗﺮﺟﺪﻳﺪ ﺑ&#= 65166;ﺯ ﺑﻬﺘﺮ ﺷﺪﻩ' ﻭ ﺣ= ;ﮑﻤﺘﻬﺎﻯ ﺟﺪﻳﺪ ﺩﻳﮕﺮﻯ &= #65251;ﻄﺮﺡ ﻣﻴﮕﺮﺩﻧﺪ'ﮐﻪ &= #65251;ﮑﻤّﻞ ﮔﺬﺷﺘﮕﺎﻥ ﻣﻴ&#= 65208;ﻮﺩ. ﻭﻟﻰ ﻫﺮﮔﺰ ﻭﻟ&= #65166;ﻳﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﺍﻭﻟﻴ&= #65166;ﻯ اﻟﻬﻰ ﺍﻧﮑﺎﺭ &#= 65267;ﮑﺪﻳﮕﺮ ﻧﺪﺍﺭﻧﺪ.ﺑﻠﮑ&#= 65258; ﺑﻴﺎﻥ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻧﻪ ﺍﻟﻬﻰ ﺟﺪﻳﺪﻯ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ'ﮐ= 5258; ﺯﺑﺎﻥ ﺣﺎﻝ ﮐﺎ&= #65207;ﻔﺎﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65165;ﺳﺖ.ﮐﻪ ﺷﺒﻴﻪ ﺗﺮ ﻭﻧﺰ&= #65193;ﻳﮑﺘﺮ ﺑﺤﻘﺎﻳﻖ ﺑﺮﺗ&#= 65198; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194; ﮐﻪ ﺩﺭ ﺁﻳﻨﺪﻩ = ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧﺪ. </= span> ﺧﻠʋ= 66;ﺻﻪ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ'&= #65227;ﻮﺍﻡ ﻣﻮﺿﻮﻋﺎﺕ ﻣﺎ&#= 65193;ﻯ ﺗﺮ ﻭﻣﺤﺴﻮس ﺗ&#= 65198; ﺭﺍ ﻣﻴﻔﻬﻤﻨﺪ '= ﻭﻫﻨﺮﻣﻨﺪﺍﻥ ﻣﺎﺩﻯ ﻧﻴﺰ ﺍﺯ = ﺳﻄﻮﺡ ﺑﺮﺗﺮ ﻣﻮﺿﻮﻋ&#= 65166;ﺕ ﻣﺎﺩﻯ ﺩﺭﻙ ﻣﻴ&= #64401;ﻨﺪ'ﮐﻪ ﺳﻌﻰ ﺩﺍﺭﻧﺪ ﻭ = ﺩﺭ ﺁثاﺭﻫﻨﺮﻯ ﺧA= 262;ﺩ ﭘﻴﺎﺩﻩ ﮐﻨﻨﺪ.&= #65261;ﻟﻰ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺍ&#= 65247;ﻬﻰ ﺩﺭ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ'ﻣﻮﺿﻮﻋﺎ= 5173; ﻋﻘﻠﺎﻧﻰ ﺗﺮ ﻭ = ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ &= #65227;ﻘﻞ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻄ&= #65248;ﺐﺍﻟﻬﺎﻡ ﻣﻴﮕﻴﺮﻧﺪ.ﻭ ﺯ&= #65169;ﺎﻥ ﺣﺎﻝ ﻣﻌﺮﺍﺝ ﺩ&= #65165;ﺭﻧﺪ.ﮐﻪ ﻫﻨﺮﺁﻧﻬﺎ ﻣﺎ&#= 65193;ﻯ ﻧﻴﺴﺖ'ﻭﺍﺯ ﻫﻨ&= #65198; ﻣﻌﻨﻮﻯﺪﻳﮕﺮ= 5165;ﻥ ﻧﻴﺰ ﺑﺮﺗﺮ'ﺑﻠ&= #64401;ﻪ ﻫﻨﺮ ﻣﻴﻨﻮﻯ ﻭ = ﺷﻬﻮﺩﻯ ﻭ ﺍﻟﻬﻰ ﺩﺍﺭﻧ&= #65194;'ﮐﻪ ﺩﺭﻙ ﻫﻤﮕﺎﻧﻰ &= #65193;ﺭ ﻓﻬﻢ ﺁﻧﻬﺎ'ﺩﺭ = ﺃﻧﺪﻙ ﺳﺎﻟﮑﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﮐﻪ ﻣﺘﻮﻟﺪﺍﻥ ﺑﺸ&#= 65198;ﻯ ﺑﻴﺸﺘﺮ ﻣﺮﺍﺗ&#= 65168; ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﺳﻠﻮﮐﻰ ﮔﺬﺷﺘ&#= 65258; ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ = ﻋﻬﺪ ﺍﻟﺴﺖ'ﺑﺮﺍﻯ ﺍ&= #65193;ﺍﻣﻪ ﭘﻴﻮﺳﺘﻦ ﺑﻮﻟ&#= 65166;ﻳﺖ ﺑﺮﺗﺮ ﺯﻣﺎﻥ ﺗ&= #65166;ﺯﻩ ﺭﺍ ﺩﺍﺭﻧﺪ.ﺁﻧ&= #65260;ﻢ ﺍﮔﺮ ﺷﺮﺍﻳﻂ ﻣ&= #65188;ﻴﻄﻰ ﻭ ﺗﺮﺑﻴﺘﻴﻮ ﺷ&= #65198;ﺍﻳﻂ ﺷﺨﺺ ﺳﺎﻟﻚ'ﭼﻮ&= #65253; ﺗﻤﺮﻳﻨﺎﺕ ﮐﺎ&#= 65235;ﻰ ﺩﺭ ﻋﺸﻖ ﻭﺭﺯﻯ = ﻭﺍﺭﺍﺩﻩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ &= #65261;ﻧﻴﺰ ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ &= #64344;ﻴﺮ ﮐﺎﻣﻞ ﻣﺮﺑّﻰ &#= 65165;ﻟﻬﻰ ﺍﻳﻦ ﻃﺎﻟﺐ ﺗﮑ&= #65166;ﻣﻞ ﻭ ﻟﻘﺎﻯ ﺍﻟﻬی &= #65194;ﺭ ﺷﻬﻮﺩ ﺁﺧﺮ ﻣﻌ&= #65198;ﻓﻰ ﮐﻨﺪ ﻭﺗﺴﻠﻴﻢ &= #64404;ﺮﺩﻧﺪ. ﻭﻫﺮﮔﺰ ﭘﻴﻤﺎ&#= 65253; ﺷﮑﻨﻰ ﻭ ﻧﻔﺎﻕ = ﺍﻭ ﮐﻢ ﮐﺎﺭﻯ ﻣﻘﺎ&= #65211;ﺪ ﺩﻧﻴﻮﻯ ﺍﺯ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ.ﺁﻧﮕﺎ&#= 65257; ﺩﺍﻭﺭﻯ ﻭ ﻗﺮّ&#= 65257; ﺍﻟﻬﻰ ﻫﺴﺖ.ﮐﻪ = ﭘس ﺍﺯ ﺗﺄﻣﻴﻦ ﺷﺮ&= #65165;ﻳﻂ ﻟﺎﺯﻡ ﺗﺎ ﺷﺮﻁ = ﮐﺎﻓﻰ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ'= ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ'ﻭﻫﺮ ﺑﺎﺭ ﺩﺭ ﻳﻚ ﺳﺮ= ﻧﻮﺷﺖ ﺳﻠﻮﮐﻰ'ﻭ ﻳﻚ ﻣ= ﺠﻤﻮﻋﻪ ﺁﺯﻣﺎﻳﺸﺎﺕﺍ= 5247;ﻬﻰ.ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﺷﻬ&= #65262;ﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺑﺎ = ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺭ= ﺳﻴﺪﻧﺪ.ﺁﻧﮕﺎ&#= 65257;ﭘس اﺯ ﻫﻔﺖﻫﺰﺍﺭ &#= 65203;ﺎﻝ ﺭﺟﻌﺖ ﺑﺠﻬﺎﻥ &= #65193;ﺭ ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺭﺍ ﺧﻮﺍ&= #65259;ﻨﺪ ﺩﺍﺷﺖ'ﮐﻪ ﻫﺰﺍ&= #65197;ﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ = ﻗﺪﺭﺗﻬﺎﻯ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ<= /span> </spa= n>ﺧﻮﺍﻫﺪ ﺩﺍʌ= 07;ﺖ.<o:p></o:p> ﺍﻧﺘﻘﺎ= ﻝ ﻣﻌﺎﻧﻰ ﻣﻮﺿﻮ&#= 65225; ﺃثر ﻫﻨﺮﻯ ﺑﺘ= 5252;ﺎﺷﺎﮔﺮ ﺁﻥ'ﺑﺴﺘﻪ ﺑﻤﻘ&= #65166;ﻡ ﺭﻭﺣﻰ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﺳﺖ.ﻭ ﻧﻴﺰ ﺑﻤ= ﻘﺎﻡ ﺭﻭﺣﻰ ﺗﻤﺎﺷﺎ&#= 64404;ﺮ.ﮐﻪ ﻫﺮ ﺩﻭﺍﮔﺮ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ'ﻗﺎﺑﻞ &= #65239;ﻴﺎسص ﺑﺎ ﻫﻨﺮﻣﻨﺪ ﺍ&= #65247;ﻬﻰ ﻭﺳﺎﻟﻚ ﻧﺎﻇﺮ &= #65259;ﻨﺮ ﭘﻴﺮ ﮐﺎﻣل اﻟ= 5260;ﻰ'ﻫﺮﺩﻭ ﺳﻄﻮﺡ ﻋﺎﻟﻰ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺩﺭ ﻋﻘﻞ = ﻭ ﭘﺎﮐﻰ ﺭﻭﺍﻥ ﺩ&= #65197; ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠ&= #65268;ﻪ ﻭ ﺗﺠﻠﻴﻪ ﻫﺎﻯ = ﻫﻔﺖ ﮔﺎﻧﻪ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ.ﮐﻪ ﺩﺭ ﻫﻨﺮﻫﺎﻯ ﻣ&= #65166;ﺩﻯ'ﻭﺣﺘﻰ ﺩﺭ ﻫﻨﺮﻫﺎﻯ ﻣ&= #65228;ﻨﻮﻯ ﻭ ﺃﺩﺑﻰ ﻭ ﺫﻫﻨ= ﻰ ﺗﮑﺎﻣﻞ ﻳﺎﻓﺘ&#= 64405;ﺎﻥ ﺍﻓﻘﻰ'ﻏﻴﺮ ﺳﺎ&= #65247;ﮑﺎﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. = ﻭ ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﻧ&= #65262;ﻳﺴﻨﺪﻩ ﺗﻮﺟّﻪ ﺩﺍﺩﻥ &#= 65169;ﺎﻳﻦ ﺷﺮﻁ ﻟﺎﺯﻡ ﺑﺮ&= #65165;ﻯ ﻧﺠﺎﺕ ﺍﮔﺮ ﻧﻮ&= #65225; ﺑﺸﺮﻯ'ﻭ ﺻﻔﺎﺕ = ﻭﺯﻧﺪﮔﻰ ﻫﺎﻯ ﺑﺪﺗﺮ'ﻭﺣ&= #65176;ﻰ ﺑﻬﺘﺮ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﺳﺖ.ﮐﻪ ﺑﺎﻳﺪ = ﺷﺎﻳﺴﺘﮕﻰ ﺗﻮﻟﺪ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺭﺍ ﭘﻴﺪﺍ ﮐﺮﺩ.= ﻭ ﺍﻟّﺎ ﺩﻭﭼﺎﺭ &#= 64400;ﺎﺭﻣﺎﻫﺎ ﻭﺗﮑﺮﺍﺭ ﻣﮑﺮ&#= 65197;ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺩﺭﺁﻳﻨﺪ&#= 65257; ﻫﺎ ﺧﻮﺍﻫﺪ ﺑﻮ&= #65193;' ﭼﻪ ﺩﺭ ﻧﺴﺨﻬﺎ&= #65263; ﺑﺸﺮﻯ ﻭﺑﺪﺗﺮ &= #65193;ﺭ ﻣﺴﺨﻬﺎﻯﺤﻴﻮ= 5165;ﻧﻰ. ﻭﻟﻰ ﻧﺒﺎﻳﺪ ﻓ&= #64401;ﺮ ﮐﺮﺩ'ﺩﺭ ﻳﻚ ﺃث&= #1585;ﻫﻨﺮﻯ' ﺑﺘﺮﺗﻴﺐ ﺍﻳﻦ &= #65219;ﺒﻘﺎﺕ ﻭﻣﻮﺿﻮﻋﺎﺕ ﺑ&#= 65166;ﻳﺪ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ. = ﺩﺭ ﻫﺮ ﺃثرﻯ ﻗﺴﻤ= 5174; ﺍﺯ ﺍﻳﻦ ﻃﺒﻘﺎ&= #65173; ﻫﺴﺖ.ﻣﻮﺿﻮﻋﻰ</= span> </spa= n>ﺑﺰﺭﮒ ﺩﺭ ﺃ= 79;رﻯ ﺳﺎﺩﻩ ﻣﻤﮑﻦ ﺑ&= #65166;ﺷﺪ'ﻭ ﻳﺎ ﺃثرﻯ ﺑﺰﺭ= 4402; ﺩﺭ ﺣﺠﻢ'ﻭﻣﺤﺘ&= #65262;ﻳﺎﺕ ﺁﻥ'ﮐﻪﻣﻤﮑﻦ ﺍ&= #65203;ﺖ ﺟﺎﻟﺐﻧﻈﺮ ﻧﺒ&#= 65166;ﺷﺪ. ﻫﻤﻪ ﻣﻮﺿﻮﻋﺎ&#= 65173; ﺍﺯ ﻫﻤﻪ ﻃﺒﻘﺎ&= #65173; ﺁﻥ'ﺩﺭ ﺗﻤﺎﻡ ﺁ= ثاﺭ ﻫﻨﺮﻯ ﺑﺎﻫﻢ ﻗ&= #65198;ﺍﺭ ﻧﺪﺍﺭﻧﺪ. ﺃثر= 5263; ﮐﻪ ﺗﻌﺎﻟﻰ ﻓﮑ&= #65198;ﻯ ﻳﺎ ﻣﻮﺿﻮﻋﻰ ﻗ&= #65262;ﻯ ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ'&= #65193;ﺭ ﻭﺍﻗﻊ ﮐﻤﺎلی = 5194;ﺭ ﺳﻄﺢ ﺍﻓﻘﻰ ﺩﺍ&= #65197;ﺩ.ﻭﻟﻰ ﺩﺭ ﺳﻄﺢ ﻋﻤﻮﺩ&= #65263; ﻭﻣﻌﻨﻮﻯ'ﭼﻪ ﺭ&= #65203;ﺪ ﺑﻤﻴﻨﻮﻯ ﻧﺪﺍ&#= 65197;ﺩ'ﻭ ﻟﺬﺍ ﻋﻮﺍﻡ ﭘﺴ&= #65256;ﺪ ﺍﺳﺖ. ﺯﻳﺮﺍ ﺩﺭ= ﻧﻤﺎﻳﺶ ﺩﺍﺩﻥ ﻣﻮﺿﻮﻋ&#= 65166;ﺕ ﺩﺭ ﻳﻚ ﮐﺎﺭ ﻫﻨ= ﺮﻯ'ﺍﮐثرﺍ ﺳﺨﺖ ﻭﺣﺘﻰ ﻣﺤ&= #65166;ﻝ ﻣﻴﺒﺎﺷﺪ.ﻭﻟﺬ&#= 65165; ﻣﻮﺿﻮﻋﺎﺕ ﺩﺭ &= #64400;ﺎﺭ ﻫﻨﺮﻯ'ﺗﺒﺪﻳﻞ &= #65169;ﺮﻣﺰ ﻭ ﺳﻤﺒﻮﻟﻴﻚ ﻣ&= #65268;ﮕﺮﺩﺩ.ﻭ ﻟﺬﺍ ﺯﺑﺎﻥ ﺳﻤ&= #65170;ﻮﻟﻴﺴﻢ ﺯﺑﺎﻥ ﻋﻮﺍﻡ ﺑ&= #65198;ﺗﺮ ﺍﻟﻬﻰ'ﻭ ﺣﺘﻰ ﺳ= ﻄﻮﺡ ﺑﺎﻟﺎﺗﺮ ﻋﻘﻞ &= #65169;ﺸﺮﻯ ﺍﺳﺖ.ﭘس ﺍﻧﺘﺨ&#= 65166;ﺏ ﻣﻮﺿﻮﻉ ﺩﺭﮐﺎ&#= 65197; ﻫﻨﺮﻯ ﺑﺴﺘﻪ ﺑ&= #65194;ﺭﺟﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺍﻥ &= #65261; ﻋﻘﻠﻰ'ﻭ ﺟﻤﻌﺎ = ﺗﮑﺎﻣﻞ ﻫﻨﺮﻯ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﺳﺖ.ﻭ ﻟﺬﺍ ﺗﮑ= ﺎﻣﻞ ﺭﻭﺣﻰ ﻭ ﺳﻠﻮﻙ = ﮐﻪ ﺩﺭ ﺁﻏﺎﺯ ﺑﺎ ﺗ= ﺰﮐﻴﻪ ﻧﻔس ﺑﺸﺮﻯ ﺷﺮ&#= 65261;ﻉ ﻣﻴﺸﻮﺩ'ﺑﺘﺪﺭ&#= 65267;ﺞ ﺑﻤﺮﺍﺗﺐ ﻋﻤﻮ&#= 65193;ﻯ ﺩﺭ ﮐﻤﺎﻟﺎﺕ ﻣ&= #65268;ﺮﺳﺪ. ﻭ ﺍﺑﺘﺪﺍ ﺑﺎﻳ&= #65194; ﺍﻧﺴﺎﻥ ﻫﻨﺮﻣ&#= 65256;ﺪ ﮔﺮﺩﺩ'ﺑﻌﺪ ﻫﻨ&= #65198; ﺑﻴﺎﻓﺮﻳﻨﺪ.ﻭ &= #65255;ﻪ ﺑﺎ ﮐﺎﺭ ﻫﻨﺮﻯ = ﺧﻮﺩﺭﺍ ﻫﻨﺮﻣﻨﺪ ﺩﺍﻧ&#= 65204;ﺖ.ﮔﺮﭼﻪ ﻣﻴﺘﻮﺍﻥ ﺑﺎ ﻣ&= #65262;ﺿﻮﻉ ﺿﻌﻴﻒ ﺩﺭ ﺻﻮﺭ&= #65173; ﺗﮑﻤﻴﻞ'ﺟﻮﺍﻧ&#= 65168; ﻫﻨﺮﻯ ﺃثر ﻫﻨ= 5198;ﻯ ﺭﺍ ﻗﻮﻯ ﻭﻏﻨﻰ = ﺗﺮ ﮐﺮﺩ.ﮐﻪ ﺩﺭ ﻫﺮ= ﺣﺎﻝ ﺗﻮﺳﻌﻪ ﺍﻓﻘﻰ &= #65261;ﻣﻌﺮﻓﺖ ﻭﻣﻨﺎﺳﺐ ﺯﻣﺎ&#= 65253; ﻭﻣﮑﺎﻥ ﻣﺤﺪﻭ&#= 65193;ﻯ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻟﺬ&= #65173; ﺁﻭﺭﻧﺪﻩ ﻓﺮﺍ&#= 65261;ﺍﻥ ﺗﺮ'ﻣﻮﺿﻮﻉ ﺗﮑ&= #65166;ﻣﻞ ﺑﺨﺶ ﻋﻘﻠﻰ ﻣﻴ&= #65170;ﺎﺷﺪ.ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﻋﺎﻗ&#= 65246; ﻭ ﺳﺎﻟﻢ ﻣﻴﺘﻮ&= #65165;ﻧﺪ ﺍﺭﺍﺋﻪ ﺑﺪﻫﺪ.<= /span> ﺩﺭ ﺳﻤﺒﻮʌ= 47;ﻴﺴﻢ ﻣﻮﺿﻮﻉ ﺿﻌﻴﻒ &= #65183;ﺎﺋﻰ ﻧﺪﺍﺭﺩ ﻭﻟﻰ ﻣ&= #65262;ﺿﻮﻉ ﺩﺭ ﺳﻤﺒﻮﻟﻴﺴ&#= 65250; ﻇﺎﻫﺮ ﻭﺑﺎﻃﻨ&#= 65264; ﺭﺍﺩﺍﺭﺩ. ﻣﻮﺿ&= #65262;ﻉ ﻇﺎﻫﺮﻯ ﺁﻥ' ﻫﻤ= ﺎﻥ ﺍﻣﻮﺭ ﻓﺎﻧﺘﺰ&#= 65263; ﻭ ﺁﺭﺯﻭﺋﻰ ﺧﻴ&= #65248;ﻰ ﻏﻴﺮ ﻭﺍﻗﻌﻰ ﺍ&= #65203;ﺖ.ﮐﻪ ﻟﺬﺕ ﺑﺨﺶ ﻋﻮﺍ&= #65249; ﺍﺳﺖ'ﻭﻟﻰ ﻇﺎﻫ&= #65198; ﻣﻮﺿﻮﻉ ﻓﺮﺻﺖ &= #65251;ﻴﺪﻫﺪ'ﮐﻪ ﺍﻣﻮﺭ ﺑﺎﻃﻨﻰ &= #65251;ﻮﺿﻮﻉ ﺧﻮﺩ ﻧﻤﺎﺋﻰ ﮐ&= #65256;ﺪ.ﮐﻪ ﻫﻤﺎﻥ ﻗﺼﺪ ﻫﻨ&= #65198; ﺑﺮﺍﻯ ﺗﻤﺎﺷﺎ&#= 64380;ﻰ ﺍﺳﺖ.ﻭﻟﻰ ﺩﺭ ﻫ= ﻨﺮﻣﻨﺪ ﺍﻟﻬﻰ ﻋﺮﺿﻪ ﺑ&= #65198;ﺍﻯ ﻋﻤﻮﻡ ﻫﺪﻑ ﻧﻤ&= #65268;ﺒﺎﺷﺪ'ﮔﺮﭼﻪ ﻧﺼﻴﺤﺖ ﻭ ﻳﺎﺩ&= #65153;ﻭﺭﻯ ﮔﺬﺭﺍﻥ ﻫﺴﺖ.ﮐ&= #65258; ﺩﺭ ﺁثاﺭ ﻭ ﺍﺷ&#= 65228;ﺎﺭ ﺷﻌﺮﺍﻯ ﻋﺎﺭﻑ &= #65193;ﻳﺪﻩ ﻣﻴﺸﻮﺩ.ﺑﻠﮑﻪ &= #65169;ﻴﺸﺘﺮ ﭼﻨﺪ ﺳﺎﻟﻚ ﻭ ﺣ= ﺘﻰ ﭼﻨﺪ ﻣﺴﺘﻌﺪ ﻣ&= #65262;ﺭﺩ ﻧﻈﺮ ﻫﻨﺮﻣﻨﺪ &= #65165;ﻟﻬﻰ ﺍﺳﺖ. ﻣﻮﺿﻮﻉ ﺩ= ﺭ ﻫﻨﺮ ﺩﺭﺷﺄﻥ ﺁ&= #65253; ﻧﻴﺴﺖ ﮐﻪ ﺗﻮﺟ&= #1617;ﻪ ﻧﺎﻇﺮ ﺑﻌﻨﻮﺍ&#= 65253; ﻣﻮﺿﻮﻉ ﺟﻠﺐ ﺷ&= #65262;ﺩ.ﻳﻌﻨﻰ ﺍﻋﻠﺎﻡ ﻣﻮﺿﻮ&#= 65225; ﻣﻄﺮﺡ ﻧﻴﺴﺖ.ﺑ&= #65248;ﮑﻪ </spa= n>ﺩﺭ ﺫﺍﺕ' ﺗﻌ= 5170;ﻴﺮ ﻫﻨﺮﻯ ﺍﻳﻦ ﻣﻮ&= #65215;ﻮﻋﺎﺕ ﻇﺎﻫﺮﻯ ﻭ ﺑﺎﻃ&= #65256;ﻰ ﻣﺘﺪﺭﺝ ﻫﺴﺖ.ﻭ = ﺍﺑﺘﺪﺍ ﺧﻮﺩ ﺃثر ﻫﻨﺮ= 5263;'ﻣﻮﺭﺩ ﺗﻮﺟّﻪ ﻗﺮﺍﺭ &#= 65251;ﻴﮕﻴﺮﺩ'ﺑﻌﺪ ﻣﻮﺿﻮﻋﺎﺕ ﻇﺎ&#= 65259;ﺮﻯ'ﻭ ﺷﺎﻳﺪ ﻫﻤﻪ ﻣﻮ&= #65215;ﻮﻋﺎﺕ ﺑﺎﻃﻨﻰ ﺁﻥ.ﻣﻴ&= #65176;ﻮﺍﻥ ﮔﻔﺖ ﭘس ﺃثر ﻫ= 5256;ﺮﻯ' ﺧﻮﺩ ﻣﻮﺿﻮﻉ ﺧ&= #65262;ﻳﺸﺘﻦ ﺍﺳﺖ.ﻣﺎﺩﺍﻡ ﮐ&= #65258; ﺃثر ﺗﻌﺒﻴﺮﻯ = 5259;ﻨﺮﻯ ﺑﺎ ﺧﻮﺩ ﺩﺍﺭﺩ = ﻭﺗﻤﺎﻡ ﺻﻔﺎﺕ ﺃثرﻫﻨA= 198;ﻯ'ﺑﺎ ﺧﻮﺩ ﺃثر ﺩﺭ ﻭ&#= 65187;ﺪﺕ ﻭ ﻳﮕﺎﻧﮕﻰ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻋﻨﺼﺮ ﺳﻮم هن= 85; 'ﺗﻌﺒﻴﺮﻫﻨﺮ᥾= 3; اکسپریشن ﺍﺳ&#= 65174;.ﺩﺭ ﻣﻮﺿﻮﻉ ﻫﻨﺮ ﺩ&= #65267;ﺪﻳﻢ ﮐﻪ ﻣﻌﻨﻰ ﻭ ﺗﻌ= ﺒﻴﺮ ﻣﻴﺘﻮﺍﻧﺴﺖ ﺍ&#= 65197;ﺯﺵ ﭘﻴﺪﺍ ﮐﻨﺪ.ﻭ ﻫ= ﺮ ﻣﻮﺿﻮﻋﻰ ﻫﺎﻟ&#= 65258;ﺍﻯ ﺍﺯ ﻣﻌﺎﻧﻰ ﻫﻤ&= #65198;ﺍﻩ ﺩﺍﺭﺩ. ﻫﻤﺎﻥ ﻣ= ﻌﺎﻧﻰ ﺍﺳﺘﺪﻟﺎﻟﻰ ﺩ&#= 65197; ﻣﻌﺎﻧﻰ ﺑﺎﻃﻨ&#= 65264;'ﮐﻪ ﺳﻤﺌﺎﺗﻰ ﻫﺎ ﺭ&= #65165; ﻣﻴﺴﺎﺯﺩ. ﻣﻌﻨ&= #65264; ﻭ ﺗﻌﺒﻴﺮ ﭼﻮﻥ = ﻧﻮﺭﻯ ﭘﺮﺍﮐﻨﺪﻩ ﻣﻴ&#= 65208;ﻮﺩ.ﻭ ﺍﻳﻦ ﺍﺷﻌﺎﻉ ﻣ&= #65228;ﺎﻧﻰ ﺭﺍ'ﺗﻌﺒﻴﺮ ﻫﻨ&= #65198;ﻯ ﺑﻌﻬﺪﻩ ﺩﺍﺭﺩ &= #65207;ﺎﻳﺪ ﻣﻬﻤﺘﺮﻳﻦ ﺻﻨ&#= 65228;ﺖ ﻳﻚ ﻣﻮﺿﻮﻉ ﺟﻤ&= #65166;ﻟﻰ ﺍﺳﺘﺘﻴﮑﻰ'ﻫﻤ&#= 65166;ﻥ ﻣﺠﻤﻮﻋﻪ ﺑﺰﺭ&#= 64402; ﺍﺯ ﻣﻌﺎﻧﻰ ﺑﺎ&= #65207;ﺪ.ﮐﻪ ﻋﻤﻖ ﻣﻮﺿﻮﻉ ﻳ&= #65242; ﺃثر ﻫﻨﺮﻯ ﻣﺤ= 5204;ﻮﺏ ﻣﻴﺸﻮﺩ. ﻣﺎﺩﻩ = ﻫﻨﺮﻯ ﺍﺯ ﻃﺒﻴﻌﺖ ﻣﻮ&= #65215;ﻮﻉ' ﺍﺯ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65185; ﻣﺪﺑّﺮ ﻫﻨﺮﻣ= 5256;ﺪ ﺗﻌﺒﻴﺮﻯ ﺍﻟﻬ&#= 65166;ﻡ ﻣﻴﮕﺮﺩﺩ.ﺯﻳﺮ&#= 65165; ﻣﻮﺿﻮﻉ ﺍﺻﻠﻰ &= #64400;ﺎﺭ ﻫﻨﺮﻯ ﺩﺭ ﻫﻤﻪ = ﻣﻮﺟﻮﺩﺍﺕ'ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭﻣﺮ&#= 65165;ﺗﺐ ﺍﻟﻬﻰ'ﻳﺎ ﻫﻤﺎ&= #65253; ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻏ&= #65268;ﺒﻰ ﻣﻮﺟﻮﺩ ﻧﺎﻣﺮ&#= 65163;ﻰ'ﻭ ﻳﺎ ﻏﻴﺮ ﻣﻮﺟﻮ&= #65193; ﻭﻧﻴﺎﻣﺪﻩ ﺑﻈ&#= 65260;ﻮﺭ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺗﻌ&= #65170;ﻴﺮ ﻭ ﺑﻴﺎﻥ ﺑﺎ ﮐﻤ= ﻚ ﺍﺭﻭﺍﺡ ﻣﺪﺑّ= 5198; ﻫﻨﺮﻣﻨﺪ ﻭ ﻫﺮ = ﻣﻮﺟﻮﺩﻯ ﺍﻟﻬﺎﻡ ﻣﻴﺮﺳ&#= 65194;.ﻭ ﺑﺎ ﺗﻤﺮﻳﻨﺎﺕ &= #65235;ﻴﺰﻳکی هنرﻣﻨﺪ ﻭﻫﺮ A= 251;ﻮﺟﻮﺩﻯ ﺑﺼﻮﺭﺕ ﺳﺎﻳﺒ&#= 65198;ﻧﻴﺘﻴﻚ ﻣﻠﮑﻪ ﻭ ثاﺑﺖ &#= 65193;ﺭ </spa= n>ﻣﺎﺩﻩ ﻣﻴﮕʋ= 98;ﺩﺩ.ﻭ ﻫﻨﺮﻫﺎﻯ ﺟﻬﺎ&#= 65253; ﺑﺮﺗﺮ ﻧﺎﺳﻮﺕ' = ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ ﻣﺮﺍﺗ&#= 65168; ﻧﺎﺳﻮﺗﻰ ﺍﺳﺖ.&= #65267;ﺎ ﻣﺮﺍﺗﺐ ﻣﺪﺑّ= 5198; ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻣ&= #65198;ﺍﺗﺐ ﺧﺎﻡ ﻭ ﺟﺎﻫﻞ'ﻭ= ﺑﺪﻭﻥ ﮐﻤﺎﻟﺎﺕ ﺑﻴﺸ&#= 65176;ﺮ ﻣﻴﺒﺎﺷﺪ. ﻫﻤﺎ&= #65253; ﮐﺎﺭ ﻣﺎﺩﺭ ﻳﺎ = ﻣﻌﻠّﻢ'ﮐﻪ ﺑﻄﻔﻞ ﺍﻟﻬﺎﻡ &= #65251;ﻴﺮﺳﺎﻧﺪ.ﺗﺎ ﻃﻔﻞ ﺗﻤﺮﻳﻦ ﻋ&= #65252;ﻠﻰ ﺁﻧﺮﺍ ﺑﻨﻤﺎﻳ&#= 65194;. ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺩ&= #65261;ﺭﻩ ﺳﻠﻮﻙ'ﻫﻤﻴﻦ ﻧ&= #65240;ﺶ ﻣﻬﻢ ﺁﻣﻮﺯﺵ ﻭ = ﺗﻤﺮﻳﻨﻰ ﺭﺍ ﺩﺍﺭﻧﺪ.ﺻﻔ&= #65166;ﺗﻰ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺣﺬ= ﻑ ﻣﻴﮑﻨﺪ ﻭ ﺑﺎ ﺗ= ﻤﺮﻳﻦ ﻫﻤﺮﺍﻩ ﺧﻄﺎ ﺑ&= #65212;ﻔﺎﺕ ﺟﺪﻳﺪ ﺑﺮﺗﺮﻯ &= #65169;ﺠﺎﻯ ﺁﻥ ﺭﺳﻴﺪ. ﻭ ﻳﺎ= ; ﺧﻄﺎﻯ ﻧﻴﺎﺯﻣﻨﺪ ﺗﺼ&#= 65188;ﻴﺢ ﭘﻴﺮ. ﻟﺬﺍ ﺗﻤﺎ= ﻡ ﮐﺎﺭﻫﺎﻯ ﻫﻨﺮ&#= 65263;'ﺑﺪﻭﻥ ﺍﺑﻬﺎﻡ ﺩﺭ ﺑﻴ&= #65166;ﻥ ﻭ ﺗﻌﺒﻴﺮ ﻧﻴﺴ&= #65174; ﻭ ﭘﺮ ﺑﺎﺭ ﺍﺯ ﺗ= ;ﻌﺒﻴﺮﺍﺕ ﺳﻤﺒﻮﻟﻴﻚ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﮐﻪ ﻫﺮﭼﻪ ﺍﻳﻦ = ﺟﻨﺒﻪ ﺃثر ﻫﻨﺮﻯ ﺩﺭ &#= 65169;ﻴﺎﻥ </spa= n>ﺳﻤﺒﻮﻟﻴﻚ ʋ= 53;ﻥ ﺑﻴﺸﺘﺮ ﺑﺎﺷﺪ' = ﺗﻌﺎﻟﻰ ﺑﺨﺶ ﻧﺎﻇﺮ ﺃث&#= 1585; ﻫﻨﺮﻯ ﻫﺴﺖ.ﮐﻪ = ﺩﺭ ﺧﻮﺩ ﻧﻴﺰ ﺑﺮﺍ&= #65263; ﺗﻔﮑّﺮ ﻭ ﺗﻮﺟ&#= 1617;ﻪ ﻣﺎﻳﻪ ﻣﻴﮕﺬﺍ&#= 65197;ﺩ.ﻭ ﺃثر ﺑﺪﻭﻥ ﺑﻴ= 5166;ﻧﺎﺕ ﺳﻤﺒﻮﻟﻴﻚ ﻭﻣ&#= 65170;ﻬﻢ ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪ &= #65261; ﺁﻣﻮﺯﻧﺪﻩ ﺩﻳ&#= 64405;ﺮﺍﻥ ﻧﻴﺴﺖ.ﻭلی ﺒﺎ= 5199; ﻳﻚ ﺃثر ﻫﻨﺮﻯ= 5194;ﺭﺍﺭﺯﺵ'ﺑﺴﺘʌ= 58; ﺑﺴﺮﺷﺎﺭﻯ ﺍﺯ &= #65251;ﻌﺎﻧﻰ ﻭﺍﺿﺢ ﻭ ﻣﺒﻬم &= #65252;ﻴﺒﺎﺷﺪ. ﮐﻪﺍﮔﺮ ﺃثر ﻫ= 5256;ﺮﻯ ﺍﺑﻬﺎﻡ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;'ﻭﻟﻰ ﺩﺍﺭﺍﻯ ﺍﻋﻤﺎ&#= 65237; ﻭﺗﻨﻮﻉ ﺑﺎﻳﺪ&#= 65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ.ﮔﺮﭼﻪ ﻣ&= #65208;ﮑﻞ ﻓﻬﻢ ﺑﻴﺎﻧﺎﺕ &= #65203;ﻤﺒﻮﻟﻴﻚ ﻭ ﺗﻔﺼﻴﻠﻰ ﻭ ﻣ= ﺒﻬﻢ ﺩﺭ ﻫﺮ ﻗﻄﻌﻪ ﻫ= ﻨﺮﻯ' ﻧﻴﺎﺯﻣﻨﺪ ﻣﻔ&#= 65204;ّﺮ ﻭ ﻧﺎﻗﺪ ﮐﺎﺭﺩ&= #65165;ﻥ ﻣﻴﺒﺎﺷﺪ. ﺍﮔﺮ = ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ ﺣﺎﺿ&#= 65198; ﻧﺒﺎﺷﺪ ﻟﺰﻭﻣ&#= 65264; ﻫﻢ ﻧﺪﺍﺭﺩ'ﮐﻪ = ﻣﻌﺎﻧﻰ ﺃثر ﻫﻨﺮﻯ'ﺩﺭ &#= 65255;ﻬﺎﻳﺖ ﻣﺮﺑﻮﻃﻪ ﻣﻮﺿ&#= 65262;ﻋﺎﺕ ﻭ ﺗﻌﺒﻴﺮﺍﺕ ﻇ&= #65166;ﻫﺮﻯ ﺃثرﺑﺎﺷﺪ' ﺍﮔ= 5198; ﻗﻄﻌﻪ ﻫﻨﺮﻯ ﺩ&= #65197; ﺳﻄﻮﺡ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﺍﺯ ﮐﻤﺎﻝ ﺑﻮﺩ&= #65257; ﺑﺎﺷﺪ. ﺯﻳﺮﺍ ﻏ= ﺎﻟﺐ ﻣﻮﺿﻮﻋﺎﺕ ﻫﺮ &= #65155;ثرﻫﻨﺮﻯ'ﺧﻴʌ= 48;ﻰ ﺯﻭﺩ ﺗﺒﺪﻳﻞ ﺑ&= #65228;ﻠﺎﺋﻢ ﻭ ﺍﻣﺎﺭﺍﺕ ﻭ ﺳ= ﻤﺒﻮﻟﻬﺎ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﺑ&= #65194;ﻳﻦ ﺗﺮﺗﻴﺐ ﻣﺎﺭﺍ &= #65169;ﻌﻤﻖ ﻳﻚ ﺃثر ﻫﻨﺮﻯ &#= 65251;ﻴﺒﺮﺩ.ﺯﻳﺮﺍ ﻣﻮﺿﻮﻋﺎﺕ ﻭ ﺗ&= #65228;ﺒﻴﺮﺍﺕ ﻭﺑﻴﺎﻧﺎﺕ ﺑﺎ&#= 65219;ﻨﻰ ﻭﻣﺒﻬﻢ ﻳﻚ ﺃث&#= 1585; ﻧﺎﭘﻴﺪﺍ ﻫﺴﺘ&#= 65256;ﺪ.ﻭ ﺑﺎﻳﺪ ﺑﺎ ﮐﻤﻚ<= /span> </spa= n>ﻫﺮ ﺁﮔﺎﻫﻰ'A= 199; ﺁﻧﻬﺎ ﺭﻭﺷﻦ ﻭ ﻇﺎﻫﺮ = ﺷﻮﻧﺪ.<o:p></o:p> = 4344;س ﻣﻮﺿﻮﻋﺎﺕ ﺃث= 585;ﻫﻨﺮﻯ'ﺩﺭ ﺧﺪﻣﺖ ﺗﻌﺒﻴﺮ &= #64400;ﻠّﻰ ﻇﺎﻫﺮ ﻭ ﺑﺎﻃﻦ = ﺃثرﺍﺳﺖ. ﮐﻪ ﺍﻳﻦ ﻣﻮﺿﻮ&= #65227;ﺎﺕ ﺯﻭﺩ ﺩﺭ ﻧﻈﺮ ﻣ= ﺘﻠﺎﺷﻰ ﺷﺪﻩ' ﻭ ﺑﺸﮑﻞ ﻣ= ;ﻌﺎﻧﻰ ﻧﺎﭘﻴﺪﺍ ﺩﺭ ﻧ&= #65224;ﺮ ﺗﻤﺎﺷﺎﮔﺮ ﺩﺭ&#= 65251;ﻴﺂﻳﺪ.ﻭ ﺍﻳﻦ ﺧﻮﺩ ﻧﻮﻋ&= #65264; ﺗﺠﺮﻳﺪ ﻭ ﻓﻨﺎ&= #64344;ﺬﻳﺮﻯ ﻭ ﺗﺨﻠﻴﻪ ﺟﻨﺒ&= #65258; ﻫﺎﻯ ﻣﺎﺩﻯ ﺍﺳ&= #65174;. ﮐﻪ ﺍﻧﺴﺎﻥ ﺷﺎ&= #65267;ﺴﺘﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ'&= #65193;ﺭ ﺗﻤﺎﻡ ﺍﻣﻮﺭ ﺯ&= #65255;ﺪﮔﻰ ﮐﻪ ﺭﻭﺑﺮﻭ ﻣﻴ&= #65208;ﻮﺩ'ﺍﻳﻦ ﺗﺠﺮﻳﺪ ﻣﺎﺩﻩ &= #65197;ﺍ ﻣﻴﻨﺎﻣﻨﺪ'ﻭ ﻣ&= #65228;ﻨﻰ ﻧﺎﭘﻴﺪﺍ ﺭﺍ ﺍ&= #65199; ﻫﺮ ﭘﺪﻳﺪﻩ ﻭ ﺭ= ﺧﺪﺍﺩﻯ ﺑﻴﺮﻭﻥ ﻣﻰ ﮐﺸ&= #65194;.ﮐﻪ ﻫﺮﭼﻪ ﺗﻤﺮﻳﻦ &= #65169;ﻴﺸﺘﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ'&= #65259;ﻤﺮﺍﻩ ﺑﺎ ﻋﺸﻖ ﺑﺎﻳﻦ = ﮐﺎﺭ'ﻭ ﺑﻘﺼﺪ ﺗﮑﺎﻣﻞ &= #65169;ﻴﺸﺘﺮ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍ&= #65253;'ﺍﻳﻦ ﺍﻣﺘﺰﺍﺝ ﻣﻌﺎ&#= 65255;ﻰ'ﻭ ﺍﺳﺘﺒﻄﺎﻥ ﺍﻣ&#= 65262;ﺭ'ﻭ ﺑﻴﺮﻭﻥ ﮐﺸﻴﺪ&#= 65253; </spa= n>ﺑﺎﻃﻦ ﻣﺨﻔʌ= 64; ﻭ ﺑﺎﻃﻨﻰﻣﻬﺎﺭ= 5173; ﻭ ﺳﺮﻋﺖ ﻭ ﺩﻗّ&= #65174; ﺍﺳﺘﻨﺘﺎﺝ ﺑﻴ&#= 65208;ﺘﺮ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.&= #65251;ﻮﺿﻮﻋﺎﺕ ﻇﺎﻫﺮﻯﺃثر ﻫA= 256;ﺮﻯ' ﺑﺎﻳﺪ ﮐﻤﻚ ﮐﻨ&= #65256;ﺪ'ﮐﻪ ﻣﻮﺿﻮﻋﺎﺕ ﺑﺎ&#= 65219;ﻨﻰ ﻇﻬﻮﺭ ﮐﻨﻨﺪ.ﻭ = ﺍﻳﻦ ﮐﺎﺭ ﺍﺳﺘﺪﻟﺎ&#= 65245; ﻭﺗﻮﺿﻴﺢ ﻭﺗﻔ&#= 65204;ﻴﺮ ﻭ ﺗﻌﺒﻴﺮ ﻭ ﻋﺒ= ﺮﺕ ﮔﻴﺮﻯ ﻫﺎﻯ ﻫﻤ&= #65268;ﺸﮕﻰ ﺍﻧﺴﺎﻥ'ﺻﺎﺣﺐ &= #65239;ﺪﺭﺕ ﺗﺨﻴّﻞ ﻭ ﺗﺼﻮ&#= 65197; ﻋﻘﻠﻰ ﮐﺎﻓﻰ ﺍ&= #65203;ﺖ. ﻫﻨﺮﻣﻨﺪ ﺯﻣﻴ&#= 65256;ﻪﻫﺎﻯ ﻣﻨﺎﺳﺐ ﻟﺎﺯﻡ &= #65197;ﺍ ﺑﺮﺍﻯ ﺗﻤﺎﺷﺎ&#= 64404;ﺮ ﺧﻮﺩ ﺁﻣﺎﺩﻩ ﻧ&= #65252;ﺎﻳﺪ.ﻭﺍﻟّﺎ ﻧﺎﻇﺮﺍﻥ ﺍﮐﺘ&#= 65236;ﺎ ﺑﻠﺬﺕ ﺿﻌﻴﻒ'ﻭ = ﺑﺮﺩﺍﺷﺖ ﺍﻓﻘﻰ ﻭ ﻗﺸﺮﻯ = ﻣﻰ ﻧﻤﺎﻳﻨﺪ.ﮐﻪ ﺍ&= #65255;ﻄﺒﺎﻗﻰ ﺑﺎ ﻭﺍﻗﻊ ﻇﺎﻫ&= #65198; ﺃثر ﻫﻨﺮﻯ ﺩﺍ= 5197;ﺩ'ﻭﻟﻰ ﺑﺎ ﺑﺎﻃﻦ ﺁﻥ ﺍ= ﻧﻄﺒﺎﻕ ﻧﺪﺍﺭﺩ.ﭘس ﻣﻔ&#= 65268;ﺪ ﻋﻮﺍﻡ ﺑﻮﺩﻥ ﮐ&= #65166;ﺭ ﻣﻔﻴﺪﻯ ﺍﺳﺖ'ﻭ&= #65247;ﻰ ﻫﺪﻑ ﻧﻬﺎﺋﻰ ﻧ&= #65268;ﺴﺖ.ﮐﻪ ﺑﺎﻳﺪ ﺗﻌﺎﻟﻰ &= #65235;ﮑﺮﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194; ﮐﻪ ﺍﻳﻦ ﮐﺎﺭ ﺍ= ﺣﺘﻤﺎﻟﻰ ﻳﻚ ﺃثر ﻫﻨﺮﻯ &#= 65227;ﻤﻴﻖ ﻭ ﺑﺎﻃﻨﻰ ﺩﺍﺭ = ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺟﻬﺎﻥ ﭘﻴﺸ&= #65198;ﻓﺖ ﻋﻘﻠﻰ ﺩﺭ ﺗﺼﻮ&= #65197; ﻫﻨﺮﻣﻨﺪ ﻫﺴﺖ'&= #65261; ﺗﺎﺣﺪﻭﺩﻯ ﺑﺴ&#= 65176;ﻪ ﺑﻘﺪﺭﺕ ﺗﻌﺒﻴ&#= 65198; ﻫﻨﺮﻣﻨﺪ ﻇﺎﻫ&#= 65198; ﻣﻴﮕﺮﺩﺩ. </= span> ﻭ ﺍ@= 404;ﺮ ﻫﻨﺮ ﻣﻴﺘﻮﺍﻧ&#= 65194;'ﺷﮑﻞ ﻣﻮﺿﻮﻋﺎﺕ ﺭﺍ &= #64400;ﻪ ﻧﻤﺎﻳﺶ ﻣﻴﺪﻫ&#= 65194;'ﺑﺮ ﺣﺴﺐ ﺳﺒﻚ ﻫﻨﺮ&= #65263; ﺧﻮﺩ ﺩﺭﺁﻭﺭﺩ'&= #64404;ﻮﺋﻰ ﻫﻨﺮﻣﻨﺪ ﻣﻮﺿ&#= 65262;ﻉ ﺭﺍ ﺍﺯ ﻋﺎﻟﻢ ﻭ= ﺍﻗﻌﻰ ﻣﺎﺩﻯ' ﺑﻌﻮﺍﻟ&= #65250; ﺳﺤﺮ ﺁﻣﻴﺰ ﻭﻓ&= #65166;ﻧﺘﺰﻯ ﻣﻴﺒﺮﺩ.ﻭﻫﻨﺮ&#= 65251;ﻨﺪ ﺩﺳﺘﮑﺎﺭﻯ ﻫﺎ&#= 65263; ﺧﻮﺩﺭﺍ ﺩﺭ ﺍﻳ&= #65254; ﻣﻮﺿﻮﻋﺎﺕ ﻣﻴ&#= 65256;ﻤﺎﻳﺪ.ﮐﻪ ﺩﺭ ﺳﻄﺢﮐﻤﺎﻟ&#= 65166;ﺕ ﻭ ﺷﺎﻳﺴﺘﮕﻰ ﻫ&= #65166;ﻯ ﺍﻭ ﻣﻴﺒﺎﺷﺪ'ﻭ&= #65193;ﺭ ﻭﺍﻗﻊ ﻫﻢ ﻫﻨﺮ&= #65251;ﻨﺪ ﺩﺭ ﺍﻳﻦ ﮐﺎﺭﻫ&= #65166;ﻯ ﺧﻮﺩ ﻭ ﺩﺳﺘﮑﺎ&= #65197;ﻯ هاﻯ ﺧﻮﻳﺶ ﺩﺭ= 5251;ﻮﺿﻮﻋﺎﺕﻣﻴ᥵= 0;ﺎﺷﺪ'ﻭ ﻫم ﻧﺎﻇﺮﺍﻥ ﺳ&#= 65198;ﮔﺮﻡ ﻭ ﺍﺗﻠﺎﻑ ﻋﻤﺮ = ﻣﻴﮑﻨﺪ. ﺯﻳﺮﺍ ﺑﻬﺮﻩ ﮐ&= #65252;ﺘﺮ ﺑﺮﺩﻥ ﻋﺮﺽ ﺯﻧ&= #65194;ﮔی اﺳﺖ' ﮐﻪ ﺟﻨﺒﻪ&= #65231;ﻴﺮ ﺍﺯ ﻃﻮل ﺰﻧﺪﮔ&#= 65264; ﻣﻴﺒﺎﺷﺪ.ﺍﻟﺒ&#= 65176;ﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻋﻠﺎﻭﻩ ﺑﺮﺗﻮ&#= 65183;ّﻪ ﺑﻄﻮﻝ ﺯﻧﺪﮔﻰ &= #65261; ﻋﻤﺮ ﻭﺯﻣﺎﻥ'ﻭ = ﺗﻮﺟّﻪ ﺑﻌﺮﺽ ﺯﻧﺪﮔﻰ &= #65261;ﻟﺬﺗﻬﺎﻯ ﻣﻌﻨﻮﻯ ﺯﻧﺪﮔ&#= 65264;' ﺑﻌﻤﻖ ﺯﻧﺪﮔﻰ &= #65255;ﻴﺰ ﺗﻮﺟّﻪ ﻣﻴﮑﻨ= 5194;.ﮔﻮﺋﻰ ﻋﻘﻞ ﺯﻧﺪﮔﻰ ﻫ&= #65250; ﻃﻮﻝﺑﻴﺸﺘﺮ ﻭ&#= 65259;ﻢ ﻋﺮﺽ ﺑﻴﺸﺘﺮﺑ&#= 65200;ﻧﺪﮔﻰ ﻣﻴﺪﻫﺪ.ﮐﻪ ﻣﺎ = ﺁﻧﺮﺍ (ﺑُﻌﺪﻯ) ﺍﺿﺎﻓ&= #65264; ﺑﺮﺍﻯ ﺣﻴﺎﺕ ﻭ&= #65199;ﻧﺪﮔﻰ ﺃﺑﺪﻯ ﭘس ﺍﺯ ﻣ&= #65198;ﮔ ﻤﻴﮕﻮﺋﻴﻢ.ﻣﻤ&#= 64401;ﻦ ﺍﺳﺖ ﺗﺼﻮﺭ ﮐﺮ&= #65193;'ﮐﻪ ﺍﮔﺮ ﻣﺎﺭﺍ ﺑﺠ&= #65260;ﻨّﻢ ﺑﺮﺩﻧﺪ ﻭ ﺳﻮﺯ&= #65165;ﻧﺪﻧﺪ'ﺁﻧﺎﻥ= 594;یر ﺍﺯ ﻣﺎ خوﺍﻫﺪ &#= 65169;ﻮﺩ.ﻭﻟﻰ ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ &= #65251;ﺎﺭﺍ ﺑﺒﻬﺸﺖ ﺑﺒﺮﻧ&#= 65194;'ﻣﺎﻧﻨﺪ ﺑﻬﺸﺖ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ'ﻭ ﻫﺰﺍﺭ&= #65165;ﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ = ﮐﺮﺍﻣﺎﺕ'ﺁﻧﮕ&#= 65166;ﻩ ﺑﺎ ﻓﺮب ﺍﻟﻬﻰ &= #65165;ﮔﺮﺁﻥﺒﻬﺸﺘA= 268;ﺎﻥ ﺭﺍ ﻏﻴﺮ ﺍﺯ ﺧﻮ= ﺩﻣﺎﻥ ﺑﺸﻤﺎﺭﻳﻢ'ﭘس &#= 65227;ﻤﻖ ﺯﻧﺪﮔﻰ ﺗﻤﺎﻡ &= #65165;ﺣﺘﻤﺎﻟﺎﺕ ﭘس ﺍﺯ ﻣﺮﮒ ﺍﺳ&= #65174;.ﮐﻪ ﻣﺎ ﺑﺸﮑﻞ ﺗﻮﻟ&= #65194;ﺍﺕ ﻣﺠﺪﺩ ﺑﺠﻬﺎﻥ'&= #65261;ﻟﻰ ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ &= #65255;ﻮﻋﻰ ﺑﻬﺘﺮ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻓﺮﺷﺘﻪﮔﻮﻧﻪ &#= 65261;ﻋﺎﻗﻞ ﺗﺮ'ﻭ ﻳﺎ ﺻﻮﺭﺗ= ﻬﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﺑﺪ&= #65175;ﺮ ﻧﻮﻋﻰ ﺩﺭ ﮐﺎﺭ&= #65251;ﺎﻫﺎﻣﻴﮕﻮﺋA= 268;ﻢ' ﮐﻪ ﺭﻧﺞ ﺯﻧﺪﮔ&= #65264; ﻭ ﻧﺪﺍﺷﺘﻦ ﻋﻤ&= #65238; ﻭ ﻋﺮﺽ ﻭ ﻃﻮﻝ ﺯ= ;ﻧﺪﮔﻰ'ﺁﻥ ﻣﺮﺣﻠﻪ ﺭﺍ ﻫﻢ = ﺍﮐﻨﻮﻥ ﺩﺭ ﺩﻳﮕﺮ ﺣﻴﻮ&= #65165;ﻧﺎﺕ ﻣﻠﺎﺣﻈﻪ ﺩﺍﺭ&#= 65267;ﻢ.ﺍﻳﻦ ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ&#= 65193;ﻣﻨﺪ ﮐﻪ ﻣﻰ ﺑﻴﻨﻴﻢ'= ﺣﺘﻰ ﺩﺭ ﺳﻄﺢ ﺯﻧﺪﮔ&= #65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﻧ&= #65204;ﺎﻥ ﻣﺘﻤﺪﻥ'ﺩﺭ ﻭﺍ&= #65239;ﻊ ﻫﻤﺎﻥ ﻣﺎ ﺁﻳﻨ&= #65194;ﻩﮐﺎﺭﻣﺎ ﺭﺍ'ﺍﮐﻨﻮﻥ ﺑﻤ&= #65166; ﻧﺸﺎﻥﻤﻴﺪﻫﻨ= 5194;.ﻳﻌﻨﻰ ﺑﺎﻳﺪ ﺧﻮﺩﻣﺎ&#= 65253; ﺭﺍ ﺟﺎﻯ ﺁﻥ ﺣﻴ= ﻮﺍﻧﺎﺕ'ﺩﺭ ﺳﺮﻣﺎ ﻭ ﮔﺮﻣﺎ = ﻭ ﮔﺮﺳﻨﮕﻰ ﻭ ﺩﺭ&= #65193;ﻣﻨﺪﻯﻗﺮﺍﺭ ﺑﺪﻫﻴﻢ . ﻟﺬﺍ ﮔ= ;ﻔﺘﻪﺍﻧﺪ' ﮐﻪ ﻫﻨﺮ ﻫﻤﺎﻥ = ﮐﻴﻤﻴﺎﮔﺮﻯ ﻭ ﺟﺎﺩﻭ ﮔﺮﻯ ﺍ= ﺳﺖ. ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﺟ&= #65166;ﺩﻭﮔﺮ ﺍﺳﺖ' ﮐﻪ ﺧﺎﻙ ﺭ= ;ﺍ ﻃﻠﺎ ﻭ ﻣس ﺭﺍ ﺯ= ﺭ ﻣﻴﮑﻨﺪ.ﭘس ﻫﻨ&#= 65198;ﻣﻨﺪ ﮐﺎﺭ ﻳﻚ ﻧﻘﻞ ﻣ= ﻄﻠﺐ'ﻳﺎ ﻧﺎﻗﻞ ﻳﻚ ﺍﻳﺪ&= #65257; ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻧ&= #65268;ﺴﺖ. ﺑﻠﮑﻪ ﺭﻗﻴﺐ ﻭ = ﻧﻴﺎﺯﻣﻨﺪﻯ ﺑﺎ ﻃﺒﻴﻌﺖﻭﺍ&#= 65239;ﻌﻰ ﻣﻴﺒﺎﺷﺪ'ﮐﻪﺑ&#= 65198;ﺣﺴﺐﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ &= #65261;ﻋﻘﻠﻰ ﻭ ﺗﮑﺎﻣﻠﻰ ﺍﺳ&= #65174;. ﺍﮔﺮ ﺣﻘﻴﺮ ﺑﺎ&= #65207;ﺪ'ﻃﺒﻴﻌﺖﻭﻓ= 5220;ﺮﺕﺧﻮﺩﺭﺍ ﺁﻟﻮﺩﻩﻣﻴﮑﻨ= 5194;.ﻭﺍﮔﺮ ﺑﻰ ﻧﻈﻤﻰ ﺩﺭ ﻃ= ﺒﻴﻌﺖﻫﻢ ﺑﺎﺷﺪ'ﻭﻯ ﺁﺷﻔ&= #65176;ﻪ ﺗﺮ ﻣﻴﮑﻨﺪ ﻭﮐ&= #65166;ﺭ ﻭ ﺳﻌﻰ ﮔﺬﺷﺘﮕ&= #65166;ﻥ ﺭﺍ'ﺑﺮﺍﻯ ﺗﻨﻈ&= #65268;ﻢ ﻃﺒﻴﻌﺖ ﺧﻨﺸﻰ &= #65261; ﺑﺎﻃﻞ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ. ﻭﺍﮔﺮ ﻫﻨﺮ ﻣﻨ&= #65194; ﺷﺎﻳﺴﺘﮕﻴﻬﺎ= 5263; ﺗﮑﺎﻣﻠﻰ ﻭ ﻣﻌ&= #65248;ّﻤﻰ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ' = ﻃﺒﻴﻌﺖ ﺭﺍ ﺗﻮﺟﻴﻪ ﺑﺮ&= #65165;ﻯ ﻧﺎﻇﺮﺍﻥ ﻫﻨﺮ &= #65191;ﻮﺩ ﻣﻴﮑﻨﺪ ﭼﻪ ﻫﻨ&= #65198;ﻣﻨﺪ ﺍﻟﻬﻰ ﻭ ﻳﺎ ﻫﻨ= ﺮ ﻏﻴﺮ ﺍﻟﻬﻰ. ﭼﻮﻥ ﺗﻮﺍﻧ= ;ﺴﺘﻪﮐﻪ ﻃﺒﻴﻌﺖ ﺭﺍ ﺩﺭ&= #65203;ﺖ ﺑﺸﻨﺎﺳﺪ. ﮔﺎﻫ&= #65264; ﺍﺯ ﺁﻥ ﺗﻘﻠﻴﺪ = ﺩﺭ ﺍﻗﺪﺍﻣﺎﺕﺧﻮ= 5193; ﻣﻴﮑﻨﺪ' ﻭﮔﺎﻫ&= #65264; ﻋﺒﺮﺕ ﺍﺯ ﺁثا= 5197; ﻗﺪﻳﻤﻰ ﻭ ﺑﺎﺳ&= #65176;ﺎﻧﻰ ﺩﺭ ﻃﺒﻴﻌﺖ ﺭﺍ = ﻣﻴﮕﻴﺮﺩ. ﻭﮔﺎﻫﻰ ﻧﻴﺰ ﺑ&= #65166; ﻧﻈﺮﻳّﺎﺕ ﻭ ﺳ&#= 65268;ﺴﺘﻤﻬﺎﻯ ﻓﻠﺴﻔﻰ ﻭ ﻋﻘﻴ&= #65194;ﺗﻰ ﺩﺭﺳﺖ ﺧﻮﺩ'ﮐﻤ&= #65242; ﺑﺂﻳﻨﺪﮔﺎﻥ ﺑ&#= 65198;ﺍﻯ ﻓﻬﻢ ﻣﻨﻈّﻢ ﻃ&#= 65170;ﻴﻌﺖ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ.&= #64400;ﻪ ﻧﻈﺎﻣی ﺪﺭ ﻃﺒ&#= 65268;ﻌﺖ ﻫﺴﺖ'ﮐﻪ ﺗﺎ ﮐﻨ= ﻮﻥ ﺑﺎﻳﻦ ﮐﻤﺎﻟﺎ&#= 65173; ﺧﻮﺩ ﺭﺳﻴﺪﻩ ﺍ&= #65203;ﺖ.ﻭ ﭘس ﺍﺯ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ ﺳﺎﻟﻬﺎ.ﺯﻳﺮﺍ &= #64400;ﺎﺭﻣﺎﻳﻪ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﻭ ﺧﺎﻟﻖ ﻃﺒﻴﻌ&= #65174; ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﻧﻈﻢ ﺩﺭ ﺫﻫﻦ ﺍﻧﺴﺎ&= #65253; ﻧﺎﻇﺮ ﻃﺒﻴﻌﺖ &= #65261;ﺟﻮﺩ ﻧﺪﺍﺭﺩ.ﻭ ﻳﺎ ﺁ= ﺷﻔﺘﮕﻰ ﻫﺴﺖ'ﮐﻪ ﻋﻠﻢ ﻭ= ﺩﺍﺩﻩ ﻫﺎﻯ ﻓﻴﺰﻳﮑﻰ' = ﻣﻔﻴﺪ ﺯﻣﺎﻥ ﮐﻮﺗﺎﻩ &= #65165;ﻳﻦ ﺁﺷﻔﺘﮕﻰ ﺫﻫﻦ &= #65165;ﻧﺴﺎﻥ ﺭﺍ ﺑﻮﺟﻮﺩ ﺁﻭ&= #65197;ﺩﻩ.ﮐﻪ ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﺍ&= #65255;ﺴﺎﻧﻰ ﺗﺮ ﺩﺭ ﺟﻬﺎﻥ ﺻ= ﻨﻌﺘﻰ ﺗﺮ ﻭ ﻓﻴﺰﻳﮑﻰ = ﺗﺮ ﺍﻳﺠﺎﺩ ﮐﺮﺩﻩ &= #65165;ﺳﺖ.ﭘس ﻣﺎ ﺍﮔﺮ ﺑﺨﻮﺍ&= #65259;ﻴﻢ ﺑﺮﺍﻯ ﮐﺎﺭ ﻫﻨ&= #65198; ﻭ ﺃثر ﺁﻥ ﺩﺭ ﺟ&= #65166;ﻣﻌﻪ ﺑﺸﺮﻯ ﻭ ﮐﻞّ ﻃ&= #65170;ﻴﻌﺖ ﺃثرﻯ ﻗﺎﺋﻞ ﺑ= 5166;ﺷﻴﻢ'ﺑﻬﺘﺮ ﺍﺳﺖ ﺍﺑﺘﺪﺍ ﺗ&= #65256;ﻈﻴﻢ ﻓﮑﺮ ﻭ ﺭﻭﺍﻥ ﻭ= ﺭﺍﻩ ﺯﻧﺪﮔﻰ ﺧﻮﺩﺭ&#= 65165;ﻣﺮﺗّﺐ.ﻭ ﺑﻤﺮﺍﺗﺐ ﻣﻴﺴ&#= 1617;ﺮ ﺍﺯ ﮐﻤﺎﻟﺎﺕ ﻣ&= #65262;ﺟﻮﺩ ﺑﺮﺳﻴﻢ. ﺑﺎﺯ ﻫ= ﺴﺘﻰ ﻃﺒﻴﻌﺖﺭﺍ ﺑﺎ&#= 65247;ﺎ ﺑﺒﺮﻳﻢ.ﮐﻪ ﺍﮔ&= #65198; ﻓﺮﻫﻨﮓ ﻭ ﺗﺤﺼ&= #65268;ﻞ ﮐﻤﻚ ﮐﻨﺪ'ﻭﻟﻰ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻳﻚ ﺷﺒﻪ = ﺭﻩ ﺻﺪ ﺳﺎﻟﻪ ﻧﻴﺰ = ﻣﻴﺘﻮﺍﻧﺪ ﺑﺒﺮﺩ ﻭ ﻧﻪ ﻓﻘ= ﻂ ﺧﻮﺩﺭﺍ ﻣﻨﻈّ= 5250; ﮐﺮﺩﻩﺍﻧﺪ'ﮐﻪ &= #65193;ﻳﮕﺮﺍﻥ ﺭﺍ ﻣﻨﻈّﻢ ﺩﺭ &= #65235;ﮑﺮ ﻭﺯﻧﺪﮔﻰ ﻭ ﻓﻄ&= #65198;ﺕ ﺧﻮﺩﺷﺎﻥ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ.ﻭ ﺣﺘﻰ ﻃﺒﻴﻌﺖ ﺭ&= #65165; ﻣﻨﻈّﻢ ﺗﺮ ﻣﻴ&#= 64401;ﻨﺪ.ﮐﻪ ﺧﻮﺩﺷﺎﻥ ﻧﻴﺰ &= #65215;ﻤﻦ ﺍﻳﻦ ﻃﺒﻴﻌﺖ ﺑ&= #65262;ﺩﻩ'ﻭ ﺑﻴﺸﺘﺮ ﻧﻘﺶ ﺧ&= #65262;ﺍﻫﺪ ﺩﺍﺷﺖ.ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﻫﺮ ﺣﺎﻝ ﺧﻮﺩ ﺟ= ﺰﺋﻰ ﺍﺯ ﻃﺒﻴﻌﺖ ﺍﺳ&= #65174;'ﻭﺟﺰﺋﻰ ﺍﺯ ﺧﺪﺍﻭﻧﺪ.ﺑ&= #65166;ﺯ ﺩﺭ ﺑﺎﺭﻩ ﻫﻨﺮ = ﻭ(ﻃﺒﻴﻌﺖ ﺁﻥ) ﺻﺤﺒﺖ ﻫﺎ ﺩ= ;ﺍﺭﻡ'ﮐﻪ ﺧﻮﺍﻫﻢ ﻧﻤﻮﺩ.<= /span> </= span> ﺗﺎʋ= 69;ﻠﻮﻯ ﺯﻥ ﺯﻳﺒﺎ'ﺗﻨﻬ&= #65166; ﻳﻚ ﻧﺴﺨﻪ ﻋﮑس &= #65165;ﺯ ﺯﻥ ﺯﻳﺒﺎ ﻧﻴﺴ&= #65174;.ﺑﻠﮑﻪ ﺗﻌﺒﻴﺮﻯ ﺍﺯﺷ&#= 65192;ﺺ ﻫﻨﺮﻣﻨﺪ'ﺍﺯ ﻋ&= #65262;ﺍﻃﻒ ﻭ ﺗﻤﺎﻳﻠﺎﺕ ﻭ = ﻋﻘﺪﻩ ﻫﺎ ﻭﮐﻤﺒﻮﺩﻫ&#= 65166;'ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺍﺯﺍ&= #65251;ﺘﻴﺎﺯﺍﺕ ﺗﺮﺑﻴﺘﻰ ﻭ ﻋﻘ&= #65248;ﻰ ﻭ ﺣﺘﻰ ﻣﺘﺎﻓﻴ&= #65200;ﻳﮑﻰ ﺭﻭﺡ ﺍﻭ ﺑﻮﺩﻩ = ﺑﺎﺷﺪ. ﻭ ﺣﺘﻰ ﻣﺎ ﻭﻗﺘ= ی ﺪﺭ ﺣﺎﻓﻈﻪ ﺧﻮ&= #65193; ﺻﻮﺭﺕ ﮐﺴﻰ ﺭﺍ = ﺑﺨﺎﻃﺮ ﻣﻴﺂﻭﺭﻳﻢ ﺗﻨ&#= 65260;ﺎ ﺧﻄﻮﻁ ﺻﻮﺭﺕ ﻧ&= #65268;ﺴﺖ ﮐﻪ ﺑﻴﺎﺩ ﻣﻴﺂ&= #65261;ﺭﻳﻢ ﺑﻠﮑﻪ ﺍﺯ ﺗﻌﺒ&= #65268;ﺮﺍﺕ ﻭﻣﻌﺎﻧﻰ ﺁﻥ ﻧ&= #65268;ﺰ ﻣﺘﺬﮐّﺮ ﻣﻴﺸ= 5262;ﻳﻢ.ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺁﻥ ﻣ= ﻌﺎﻧﻰ ﻭﺭﻭﺍﺑﻂ ﻭ ﺁث&#= 1575;ﺭ ﺭﻭﺍﻧﻰ ﻭ ﺫﻫﻨ&= #65264; ﻭ ﺫﻭﻗی ﺪﺍﺭﻳ&#= 65250;.ﮐﻪ ﺃثر ﺁﻥ ﺻ᥾= 2;ﺭﺕ ﺩﺭ ﺣﺎﻓﻈﻪ ﻭﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﻭ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﺧﻮﺩﻳﺎﺩﺁﻭﺭ= 5263; ﻣﻴﮑﻨﺪ.ﺯﻳﺮﺍ&#= 65259;ﺮﮐس ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ &= #65175;ﮑﺎﻣﻠﻰ ﺭﻭﺣﻰ ﻭﺭﻭﺍﻧ&#= 65264; ﻭﺫﻫﻨﻰ ﻭﺗﺠﺎ&#= 65197;ﺏ ﻓﻴﺰﻳﮑﻰ ﺧﻮﺩ'&= #65251;ﺪﺍﻡ ﻧﻘّﺎﺷﻰ ﺻﻮﺭ= 5173; ﮐﺴﻰ ﺭﺍ ﺩﺭ ﻫﻨ= ﮕﺎﻡ ﺗﺬﮐّﺮﻭ ﺑﺨﺎ= 5219;ﺮ ﺩﺍﺭﻳﻢ ﻣﻴﮑﻨ&#= 65194;. ﻭ ﺑﺎ ﮐﻤﻚ ﺭﻭﺡ= ﻣﺪﺑّﺮ ﻭﻓﺮﺷﺘﻪﻫﻤﺰ= 5165;ﺩ ﻣﻌﺎﺩﻝ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﻫﺮ ﮐس ﺍﻳﻦ ﺑﺮ&= #65193;ﺍﺷﺘﻬﺎ ﻭ ﺑﻴﺎﺩ ﺁﻭﺭﺩ&= #65253; ﻫﺎ ﺩﺳﺖﻣﻴﺪﻫ&#= 65194;.ﻭ ﻟﺬﺍ ﮐﺎﺭ ﺳﺎﻟ&= #65242; ﺩﺭﻋﺰﻟﺖ ﺳﻠﻮ&#= 64400;ﻰ' ﺑﻘﺼﺪ ﺭﺳﻴﺪﻥ &= #65169;ﻠﻘﺎﻯ ﺍﻟﻬﻰ' ﻫﺪﻑ ﺍﺻ= ﻠﻰ ﺧﻮﺩ'ﺩﺭ ﻣﺮﺣﻠ&= #65258; ﺍﻭﻝ ﺑﺎﻳﺪ ﺧﻮ&= #65193; ﺑﭙﻴﺮ ﺍﻟﻬﻰ ﺍ&= #65261;ﻟﻴﻦ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺑ&= #65198;ﺳﺪﻭ ﺻﻮﺭﺕ ﺍﻭﺭﺍ ﺑ&= #65170;ﻴﻨﺪ'ﻭﺗﺬﮐّA= 198; ﺻﻮﺭﺕ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ'ﺑﺮﺍﻯ ﺍﻳﻨﮑﻪ ﺧﻄﺎﺏ &= #65261; ﺩﺭﺩ ﺩﻝ ﮐﺮﺩﻥ = ﺑﺎ ﻭﻯ'ﺩﺭ ﺣﻀﻮﺭ ﺫ= ﻫﻨﻰ ﺻﻮﺭﺕ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ'ﻋﻤﻠﺎ ﺑﺎ ﻳﮑﻰ &#= 65165;ﺯ ﻣﺮﺍﺗﺐﺍﻭﻟﻴ= 5258;ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺳﺎﻟک ﺮ&#= 65203;ﻴﺪﻩﺍﺳﺖ.ﮐﻪ ﺧﻄﺎﺏﺑﭙﻴﺮ ﻭ &= #65193;ﻳﺪﺍﺭ ﺻﻮﺭﺕ ﺍﻭ' ﺩﻳﺪ= ﺍﺭﻯﺍﺯ ﻳﻚ ﺗﺠﻠّﻰ ﺍﻟ&#= 65260;ﻰ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺍ&= #65203;ﺖ.ﭼﻮﻥ ﻣﻘﺎﻡ ﺣﺴﻴﻨﻰ &= #65165;ﺯ ﭘﻨﺞ ﺗﻦ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭ&= #65193;.ﻭﭼﻨﻴﻦ ﻣﻮﺍﺟﻬﻪ ﺑﺎ ﻭ&= #65183;ﻪ ﻭﺻﻮﺭﺕ ﭘﻴﺮ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﺳﺎﻟﮑﺎﻥ' ﺑ= ﻌﻨﻮﺍﻥ ﻧﻤﺎﻳﻨﺪﻩ ﻭ ﺭ&= #65203;ﻮﻝ ﺧﺪﺍ'ﺑﺮﺍﻯ ﺍﻭ = ﻧﻴﺎﺯ ﺑﻮﺿﻮﺡ ﻭ ﺩﻗّ&#= 65174;'ﺩﺭ ﭼﻨﻴﻦ ﺗﺼ= ;ﻮﺭ ﺻﻮﺭﺕ ﭘﻴﺮ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭﭼﻨﺪﻳﻦ ﺳﺎﻝ &= #65219;ﻮﻝ ﻣﻴﮑﺸﺪ'ﮐﻪ ﺳﺎ&= #65247;ﻚ ﻣﻴﺘﻮﺍﻧﺪ ﺩﻗ&#= 65268;ﻘﺎ' ﺩﺭ ﺣﻀﻮﺭ ﺷﺨﺺ = ﭘﻴﺮ'ﺗﺨﻴّﻞ ﻭﺣﻀﻮﺭ ﺫﻫﻦ ﺻ&= #65262;ﺭﺕ ﺍﻭﺭﺍ ﺩﺭ ﺩﻝ ﺧ= ﻮﺩ ﺁﻣﺎﺩﻩ ﻧﻤﺎﻳ&#= 65194;.ﭘس ﺩﺭ ﺗﺎﺭﻳﮑﻰ ﺑ&= #65194;ﻭﺭ ﺍﺯ ﻫﺮ ﻋﺎﻣﻞ ﻣ= ؤثّر ﺧﺎﺭﺟﻰ ﺩﻳﮕﺮ&#= 65263;' ﻣﺸﻐﻮﻝ ﻧﻘّﺎ= 5207;ﻰ ﺻﻮﺭﺕ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ ﺩﺭ ﺩﻝ ﺧﻮﺩ ﻣﻴ= ﮑﻨﺪ.ﻧﻪ ﻓﻘﻂ ﺧﻄﻮﻁ ﻭ ﻋ= ﻠﺎﺋﻢ ﺑﺮﺟﺴﺘﻪ</sp= an>'ﭼﻮ= ;ﻥ ﺧﺎﻝ ﻭ ﺃﺑﺮﻭ ﻭ ﻳﺎ ﮔ= ;ﻴﺴﻮﺍﻥ ﻣﺤﺒﻮﺏ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﺭﺍ ﻣﺸﺨﺺ ﺩﺭﺩ&= #65245; ﺩﺍﺭﺩ'ﮐﻪ ﺑﻴﺎ&= #65255;ﺎﺕ ﻭﻣﻌﺎﻧﻰ ﻭ ﺩﺳ&= #65176;ﻮﺭﺍﺕ ﻭ ﻋﻘﺎﻳﺪ ﻣﻌﻨ&= #65262;ﻯ ﻭﻣﻴﻨﻮﻯ ﭘﻴﺮ &= #64400;ﺎﻣﻞ ﺭﺍ ﻣﺪﺍﻡ ﺑﺨﺎ&= #65219;ﺮ ﻣﻴﺂﻭﺭﺩ. ﺁﻧﮕ&= #65166;ﻩ ﻣﻌﻨﻰ ﺑﻴﺸﺘﺮ&#= 65263; ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﺷ&= #65268;ﺮﻳﻦ ﻭ ﺩﺳﺘﻮﺭﺍﺕ ﻫ&= #65194;ﺍﻳﺖ ﮐﻨﻨﺪﻩ ﺧﻮﺩ ﻭ = ﻫﺮﭼﻪ ﺩﺭ ﺩﻳﺪﺍﺭ ﺣﻀ&= #65262;ﺭﻯ ﺑﭙﺮﺩﺍﺯﺩ'ﻫﻤ&#= 65268;ﺸﻪ ﺩﺭ ﺣﻀﻮﺭ ﺫﻫﻨ&= #65264; ﺧﻮﺩ ﺩﺍﺭﺩ. ﻭ ﺑ= ;ﻘﻮﻝ ﺣﺎﻓﻆ ﺷﻴﺮﺍﺯ&#= 65263;' ﻫﺮﺑﺎﺭ ﻧﻘﺶﺻ&#= 65262;ﺭﺕ ﭘﻴﺮ ﺭﺍ' ﻫﺮﺑﺎ= ﺭ ﺑﻬﺘﺮ ﺍﺯ ﺗﺠﺮ&= #65267;ﻪ ﺗﺬﮐّﺮ ﻗﺒﻠﻰ &#= 65211;ﻮﺭﺕ ﭘﻴﺮ ﺩﺭ ﺫﻫﻦ ﻧ= ﻘّﺎﺷﻰ ﻭﺗﺮﺳﻴﻢ ﻣﻴﮑ&#= 65256;ﺪ.ﻭ ﺑﻘﻮﻝ ﻣﻮﻟﺎ ﻋ&= #65248;ﻰّ'ﺍﮔﺮ ﺻﻠﺎﺕ ﻭ ﺍﺭﺗﺒ&= #65166;ﻁ </spa= n>ﻭ ﺣﻀﻮﺭ ﺫﻫA= 256;ﻰ ﺳﺎﻟﻚ ﺍﺯ ﭘﻴﺮ'= ﺑﺮﺍﻯ ﻫﺮ ﻋﺒﺎﺩﺕ ﻭ ﻧ= ﻤﺎﺯ ﻭ ﺩﻋﺎﺋﻰ' ﮐﻪ ﺑ= ;ﺎ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺨ&#= 65262;ﺍﻫﺪ ﺑﮑﻨﺪ.ﺍﮔﺮ ﺑﺎ&= #65199;ﻣﺎﻧﻨﺪﺭﻭﺯ ﻗﺒﻞ ﺑﺎﺷﺪ'ﮐﺎ= ;ﺭ ﺩﻳﺮﻭﺯ ﻣﻘﺒﻮل الهی ᥽= 2;ﻴﺒﺎﺷﺪ'ﮐﻪ ﺍﻣﺮﻭﺯ ﻫﺮﮔﺰ &= #65251;ﻘﺒﻮﻝ ﺍﻟﻬﻰ ﻧﺨﻮﺍﻫ&#= 65194; ﺑﻮﺩ.ﮐﻪ ﺑﺎﻳﺪ = ﻭﺍﺿﺢ ﺗﺮ ﻭﻣﻌنی ﺒﺪ= 5259;ﺪ. ﺁﻧﮕﺎﻩ ﺳﺎﻟﻚ &= #65227;ﺒﺎﺩﺕ ﻭ ﻧﻤﺎﺯ ﻭ ﺩﻋﺎ= ﻯ ﺧﻮﺩﺭﺍ ﺍﻧﺠﺎ&#= 65249; ﻣﻴﺪﻫﺪ ﻭﺧﻄﺎ&#= 65167; ﺑﻮﺳﻴﻠﻪ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﺩﺍﺭﺩ.ﻭ ﻟ= ﺬﺍ (ﻭﺿﻮﻯ)ﻗﺒﻞ ﺍﺯ= ﺑﺮﺍﻯ ﻧﻤﺎﺯ ﻭﺍﺟﺐﺍ&#= 65203;ﺖ.ﮐﻪ ﺑﻄﻮﺭ ﻭﺍﺿﺢ ﻭ = ﮐﺎﻣﻞ ﺑﺎﺷﺪ.ﭼﻨﺎﻥ ﻧ&= #65268;ﺴﺖ ﮐﻪ ﺷﺴﺘﺸﻮﻯ ﺩ&= #65203;ﺖ </spa= n>ﻭ ﺻﻮﺭﺕ ﻭﺿA= 262; ﺑﺎﺷﺪ. ﮔﺎﻫﻰ ﺁﺏ ﻧﻴﺴ&= #65174;'ﻳﺎ ﺯﺧمی هست' ﺗﻴʌ= 52;ّﻢ ﺑﺎ ﺧﺎﻙ ﻣﻴﮑﻨ&= #65256;ﺪ.ﻭﺿﻮ ﻫﻤﺎﻥ ﻟﻔﻆ ﻓﺎ&= #65197;ﺳﻰ ﻭ ﺩﻋﺎ ( ﻭﻯ ﺳﻮ) A= 261; ﺳﻤﺖ ﻭﻧﻮﺭ ﻭ ﺻ= ﻮﺭﺕ ﻭ ﺳﻴﺮﺕ ﺧﺪﺍﻭ&= #65255;ﺪﻯ ﭘﻴﺮ ﺍﻟﻬﻰ ﻣﺤ&= #65170;ﻮﺏ ﺍﻟﻬﻰ ﺍﺳﺖ'ﮐﻪ = ﻗﺒﻠﻪ ﻭﺍﻗﻌی اﻭ ﺍﺳ= 5174;.ﮐﻪ ﺑﻘﻮل ﻘﺮﺁﻥ ﺩ&#= 65197; ﻫﻤﻪ ﺟﻬﺘﻰ ﻗﺒ&= #65248;ﻪ ﺧﺪﺍﻭﻧﺪ ﻫﺴﺖ.&= #65261;ﻟﻰ ﻧﻪ ﻗﺒﻠﻪ ﮐﻌﺒ&= #65258; ﺑﺮﺍﻯ ﻋﻮﺍﻡ'ﺯ&= #65267;ﺮﺍ ﺍﻋﻤﺎﻝ ﺣﺞ ﻭ<s= pan dir=3DLTR> </spa= n>ﻗﺒﻠﻪ ﻭﺗﻤʋ= 66;ﻡ ﺍﻋﻤﺎﻝ ﻣﻌﺮﻭ&#= 65233; ﻋﺒﺎﺩﻯ'ﺳﺮﺍﺳ&#= 65198; ﺗﻤثیلی ﻣﺎﺩ᥾= 3; ﺍﺯ ﻣﻌﺎﻧﻰ ﺧﺎﺹﺍ&#= 65247;ﻬﻰ ﺁﻧﻬﺎ ﻣﻴﺒﺎﺷ&#= 65194;. ﺳﺎﻟﻚ ﺭﻭ ﺑﻘﺒ&= #65248;ﻪ ﺍﺳﺖ' ﺗﺎ ﻣﻮﺭﺩ= ﺗﮑﻔﻴﺮ ﻗﺸﺮﻯ ﻫﺎﻯ ﻣﺸ&= #65198;ک ﻨﺸﻮﺩ.ﻭﻟﻰ ﻗﺒ&= #65248;ﻪ ﺍﺻﻠﻰ ﺩﺭ ﺩﻝ ﺍ= ﻭ'ﺻﻮﺭﺕ ﻣﺤﺒﻮﺏ ﺍﻟﻬﻰ &= #65165;ﺳﺖ.ﻭ ﺩﻳﺪﺍﺭ ﺳﺎﻟﻚ &= #65165;ﺯ ﺻﻮﺭﺕ ﭘﻴﺮ ﺩﺭ = ﺗﻤثیل 'ﺩﻳﺪﺍﺭ ﻣﻌﻨﻮ&= #65263;ﻭﻣﻴﻨﻮﻯ ﻭ ﺑﺎ ﻣﻌﺎﻧﻰ ﻭ= ﺻﻔﺎﺕ ﺍﻟﻬﻰ'ﻭ ﺧﺎﻃﺮ&= #65165;ﺕ ﺗﻌﻠﻴﻤﻰ ﭘﻴﺮ &= #65165;ﻟﻬﻰ ﻫﻤﺮﺍﻩ ﺑﺎﺷﺪ .= <o:p></o:p> ﺍﮔﺮ ﺑﺎ= ;ﺯ ﺭﻭﺡ ﻓﺮﺷﺘﻪ ﻣ&= #65194;ﺑّﺮ ﺍﻳﻦ ﺳﺎﻟﻚ ﻭ ﺣ= ﺘﻰ ﮐﺎﻣﻞ ﺍﻟﻬﻰ'ﮐ&= #65258; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺗ&= #65198; ﺍﺯ ﻓﺮﺷﺘﻪ ﻣﺪ&= #65169;ّﺮ ﭘﻴﺶ ﺍﻭ ﻣﻴﺒﺎ&= #65207;ﺪ' ﺍﻭﺭﺍ ﻳﺎﺩﻯ ﺩ&= #65197; ﺗﺬﮐّﺮ ﺧﺎﻃﺮ= 5165;ﺕ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟ&= #65194;ﻧّﻰ'ﻭ ﻧﻤﺎﻳﺶ ﻋﻤﻖ ﺯ&= #65255;ﺪﮔﻰ ﺑﺸﺮﻯ ﺍﻭﺭﺍ ﺗ&= #65156;ﻣﻴﻦ ﮐﻨﺪ' ﮐﻪ ﭼﻨﻴﻦ= ﺍﺭﺯﺷﻤﻨﺪ ﺗﺮ ﺍﺯ ﻋﺮﺽ ﻭ ﻃ= ;ﻮﻝ ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺍﺳﺖ.ﮐﻪﻫﻤﻪ ﺩ&= #65165;ﺭﻧﺪ'ﮐﻪ ﺣﻴﻮﺍﻧﺎﺕ ﻫﻢ &= #65193;ﺍﺭﻧﺪ. ﻣﺎﺟﺮﺍﻯ ﺗﺼﻮ&#= 65197; ﻣﺎ ﺍﺯ ﻳﻚ ﺻﻮﺭ= ﺕ'ﺩﺭﺳﻤﺘﻬﺎﻯ ﺧﺪﺍﻭﻧﺪ ﻭﺑﺮ&#= 65165;ﻯ ﺗﺼﻮﺭ ﻭﺗﻤثی= 04;ات اﻧﺴﺎﻥﺒﺴﻴﺎA= 197; ﮔﻔﺘﻪﺍﻧﺪ. ﮐﻪ = ﻣﺎ ﻧﻴﺰ ﻧﻮﺷﺘﻪﺍ&#= 65267;ﻢ.ﮐﻪ ﺻﻮﺭﺗﻬﺎﻯ ﺣﺴ&#= 1617;ﻰ ﺭﺳﻴﺪﻩ ﺍﺯ ﺧﺎ&= #65197;ﺝ ﺭﺍ' ﺑﻌﻨﻮﺍﻥ ﺗ= ﺼﻮﺭ ﺍﻭﻟﻴﻪ ﻳﻚ ﺃﻣ&= #65198; ﮐﻠّﻰ ﻭ ﻣﺒﻬﻢ &= #65261; ﻧﺎ ﺁﺷﻨﺎ ﺩﺍﺭ&= #65267;ﻢ. ﻭﭼﻮﻥ ﺩﺭ ﺫﻫﻦ = ﺗﺼﻮﺭﻯ </spa= n>ﺍﻟﮕﻮﺋﻰ ﺍʋ= 99; ﺷﺨﺺ ﻳﺎ ﻣﻮﺿﻮﻋﻰ ﺩ&= #65165;ﺭﻳﻢ'ﺑﺎ ﺍﺣﺴﺎس ﺟﺪﻳﺪ &#= 65197;ﺳﻴﺪﻩ ﺗﻄﺒﻴﻖ ﻣﻴﮑﻨ&#= 65268;ﻢ.ﺁﻧﮕﺎﻩ ﺷﻨﺎﺳﺎﺋﻰ ﺩﺳ&#= 65174; ﻣﻴﺪﻫﺪ.ﺯﻳﺮﺍ &= #65211;ﻮﺭﺗﻬﺎﻯ ﻣﺎﺩﻯ ﺗﻐﻴﻴﺮ&#= 65165;ﺕﺯﻳﺎﺩ ﺩﺍﺭﻧﺪ.ﻭﮔﺎﻫ&#= 65264; ﺑﺎ ﭘﻮﺷﺶ ﭼﻮﻥ = ﻣﺎﺳﻚ' ﻳﺎ ﺑﺪﻯ ﺩﻳﺪ'ﻭ= ﻳﺎ ﻣﺤﻴﻂ ﺻﻮﺭﺕ ﺩ&= #65239;ﻴﻖ ﻭ ﺻﺤﻴﺢ ﻧﻴﺴﺖ.= ﻣﮕﺮ ﺑﺎ ﮐﺎﺭﺑﺮﺩ ﻣ&= #65228;ﺎﻧﻰ ﻭ ﺁثاﺭﻣﻌﻨﻮA= 263;'ﮐﻪ ﺍﺯ ﺷﺨﺺ ﻭ ﺳﻮﮊ= ﻩ ﺩﺭ ﺩﻝ ﺩﺍﺭﻳﻢ'= ﮐﻪ </spa= n>ﺑﺴﺎﻟﮑﺎﻥ ʋ= 93;ﺳﺖ ﻣﻴﺪﻫﺪ.ﺑﺎﺯ ﺩ&= #65197; ﻣﮑﺎﻧﻴﺰﻡ ﺷﻨ&#= 65166;ﺧﺖ ﻭﺗﺼﻮﺭ ﮔﻔﺘﻨ&#= 65264; ﻫﺎ ﻫﺴﺖ.ﻭﻟﻰ ﺩ= ﺭ ﮐﺎﺭ ﺳﺎﻟﻚ ﺩﺭ = ﺩﻭﺭﻩ ﺗﺠﺮﻳﺪ ﻭﺗﺰﮐ&#= 65268;ﻪ ﻧﻔس ﺩﺭ ﺗﺨﻠﻴ&#= 65258; ﻭ ﺗﺤﻠﻴﻪ ﺍﺯ ﺗ= ﻤﺎﻡ ﻭ ﺻﻔﺎﺕ ﻭ ﺧﺎﻃ= ﺮﺍﺕ ﺣﻴﻮﺍﻧﻰ ﻭ ﺑﺸ&= #65198;ﻯ'ﺍﻣﮑﺎﻥ ﺭﺳﻢ ﺻﻮﺭﺕ ﭘﻴ&= #65198; ﺍﻟﻬﻰ ﻭ ﺩﻳﮕﺮ = ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ'ﮐﻪ ﺑﺘ&= #65194;ﺭﻳﺞ ﺩﺳﺖ ﻣﻴﺪﻫﻨﺪ' = ﺩﺭ ﻭﺍﻗﻊ ﮐﺎﺭ ﺗﺮ&= #65203;ﻴﻢ ﻭ ﻫﻨﺮﻣﻨﺪﻯ ﺍ&= #65247;ﻬی ﺴﺎﻟﻚ ﺭﺍ ﻣﻴﺮ&= #65203;ﺎﻧﺪ.ﮔﺮﭼﻪ ﻧﻮﺭ ﻧﻘّﺎﺷﻰ &#= 65203;ﺎﻟﻚ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺩ&= #65245; ﺍﻭ ﺍﺳﺖ.ﮐﻪ ﺍﺯ= ﺩﺭﻭﻥ ﺃﻧﺪﺭﻭﻥ ﺧﻮﺩ &= #65193;ﺍﺭﺩ'ﺑﺼﺤﻨﻪ ﺃﻧﺪﺭﻭﻥ ﺧﻮﺩ &= #65251;ﻴﻨﻤﺎﻳﺪ.ﺍﺯ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65197;ﻭﺍﻥ'ﺑﻌﺎﻟﻢ ﺫﻫﻨﻰ ﻭﻣﺎﺩﻯ &= #65191;ﻮﺩ ﺁﮔﺎﻩ ﺩﺭﻣﻴﺂ&#= 65261;ﺭﺩ.ﭘس ﺍﻧﺴﺎﻥ ﺩﺭ ﺻﻮ&= #65197;ﺗﻬﺎﻯ ﻣﻮﺭﺩ ﻧﻈﺮ ﺧﻮ&= #65193;'ﻭ ﻳﺎ ﺩﺭ ﺣﻀﻮﺭ ﺫ= ﻫﻨﻰ ﻭ ﺗﺨﻴّﻞ ﺻﻮﺭ&#= 65175;ﻬﺎﻯ ﺍﻓﺮﺍﺩ ﻏﺎﻳﺐ &= #65191;ﻮﺩ'ﺍﺯ ﻫﻤﺎﻥ ﻣﻌﺎﻧﻰ &= #65255;ﻔﺴﺎﻧﻰ ﻭ ﺭﻭﺍﻧﻰ ﻭﻣﻌ&= #65256;ﻮﻯ ﺻﺎﺣﺒﺎﻥ ﺻﻮﺭ&#= 65173; ﮐﻪ ﻓﻌﻠﺎ ﺑﺪﺍ&= #65253; ﺭﺳﻴﺪﻩ ﺑﺎﺷﻴ&#= 65250; ﺍﺿﺎﻓﻪ ﻣﻴﮑﻨ&#= 65250;. ﻭ ﺷﻨﺎﺧﺖ ﻋﻤﻘ&= #65264; ﻭ ﺻﻔﺎﺗﻰ ﻭ ﻣﻘ= ﺎﻣﻰ ﺍﻓﺮﺍﺩ ﺩﺭ ﺫﻫ&= #65254; ﻣﺎ ﻣﻴﺒﺎﺷﺪ.ﻧ&= #65258; ﺗﻨﻬﺎ ﻣﺸﺨّﺼ= 5166;ﺕ ﻓﻴﺰﻳﻚ ﺻﻮﺭﺕ'&= #65169;ﺎﺯ ﺧﺎﻝ ﻭ ﺃﺑﺮﻭ ﻭ= ﮔﻴﺴﻮﺍﻥ ﻭ ﻋﻮﺍﻃﻒ ﻣﺎ ﺍ= ﺳﺖ'ﮐﻪ ﻧﺴﺒﺖ ﺑﺼﺎﺣﺐ &= #65267;ﻚ ﺻﻮﺭﺕ ﺩﺍﺭﻳﻢ' = ﺷﻨﺎﺧﺖ ﻣﺎ ﺭﺍ ﺗﺄﻣﻴﻦ = ﻣﻴﮑﻨﺪ.ﻭ ﺗﺬﮐّﺮ ﺻﻮﺭﺕ &#= 65251;ﺎﺭﺍ ﺑﻴﺪﺍﺭ ﻭ ﻳﺎﺩ&= #65153;ﻭﺭ ﻫﻤﺎﻥ ﻋﻮﺍﻃﻒ &= #65251;ﻴﻨﻤﺎﻳﺪ.ﺗﺎ ﻋﻠﺎﺋﻢ ﻓﻴﺰﻳ&#= 65242; ﺻﻮﺭﺕ ﻭ ﺍﻳﻦ ﮐ= ﺎﺭ ﺳﺎﻟﻚ ﺩﺭ ﺣﻀﻮ&= #65197; ﺫﻫﻨﻰ ﺩﺍﺋﻢ ﺻ&= #65262;ﺭﺕ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ'ﺗﺠﺪﻳﺪ ﻋﻮﺍﻃﻒ ﻭﻋﻮﺍ&#= 65251;ﻞ ﻋﺸﻖ ﻭ ﺻﺪﺍﻗﺖ = ﻭﮐﺸﺶ ﺳﺎﻟﻚ ﺭﺍ ﺑﺼﺎ&= #65187;ﺐ ﺻﻮﺭﺕ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ. ﻭ ﮐﺴﺎﻧﻰ ﮐﻪ ﺣ= ﺎﻓﻈﻪ ﻗﻮﻯ ﺗﺮ' ﺍﺯ ﺟﻨ= ;ﺒﻪ ﻫﺎﻯ ﻋﺎﻃﻔﻰ ﻭ = ﻣﻌﻨﻮﻯ ﺻﻮﺭﺕ ﺩﺍﺭﻧﺪ &= #65169;ﻬﺘﺮ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﮐﻨ= ﺎﺭ ﺻﺎﺣﺐ ﺻﻮﺭﺕ ﻗ&= #65198;ﺍﺭ ﻣﻴﺪﻫﻨﺪ.ﻭﻟﻰ &= #65165;ﻳﻤﺎﻥ ﮐﻢ ﻭ ﻋﻘﺐ ﺭﻭﻯ= ﻫﺎﻯ ﻋﻘﻠﻰ'ﻭ ﻣﻘﺎﻡ = ﺭﻭﺣﻰ ﻭ ﺭﻭﺍﻧﻰ ﺍﻧﺴ&= #65166;ﻥ ﺍﺳﺖ'ﮐﻪ ﺑﺘﺪﺭ&= #65267;ﺞ ﻋﻮﺍﻃﻒ ﻗﺒﻠﻰ &= #65197;ﺍ ﻓﺮﺍﻣﻮﺵ ﮐﺮﺩ&#= 65257;'ﻭ ﺳﭙس ﺑﺘﺪﺭﻳﺞ &#= 65187;ﺘﻰ ﻋﻠﺎﺋﻢ ﻓﻴﺰﻳ&#= 64401;ﻰ ﺭﺍ ﺩﺭ ﺧﺎﻃﺮ ﻧ= ﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﻭ ﺍﻧﺴﺎ&= #65253; ﺩﻭﺭ ﺍﺯ ﻣﺤﺒﻮ&= #65167; ﻭﻫﺮﭼﻪ ﺩﻭﺳﺖ &= #65193;ﺍﺭﺩ'ﺍﻭﺭﺍ ﺩﺭ= ﺗﻨﻬﺎ= ;ﺋﻰ ﮐﺸﻨﺪﻩ ﻗﺮﺍﺭ &= #65251;ﻴﺪﻫﺪ.ﮐﻪ ﮔﻮﺋﻰ ﭼﻨﻴﻦ ﺍ&= #65255;ﺴﺎﻧﻰ ﺩﻭﭼﺎﺭ ﻓﺴﻖ ﻳ&= #65166; ﭘﺴﻚ ﺭﻭﻯ ﺭﻭﺣ&= #65264; ﺩﺭﺁﻣﺪﻩ'ﮐﺎﺭ&#= 65205; ﺑﭙﺮﻳﺸﺎﻧﻰ ﻫ&#= 65166;ﻯ ﺭﻭﺍﻥ'ﻭﺣﺘﻰ ﺧ&= #65262;ﺩ ﮐﺸﻰ ﻣﻴﺒﺮﺩ.ﺗ&= #65166; ﺍﺯ ﺭﻧﺞ ﺗﻨﻬﺎ&= #65163;ﻰ ﺧﻮﺩ'ﺭﺍﺣﺖﮐﻨ&#= 65194;. ﺍﻟﺒﺘﻪ ﺍﻧﺴﺎ&#= 65253; ﻋﺎﻗﻞ ﺗﻨﻬﺎﺋ&#= 65264; ﺭﺍﺗﺮﺟﻴﺢ ﻣﻴ&#= 65194;ﻫﺪ' ﮐﻪ ﺩﺭ ﺧﻴﺎﻝ ﺧ= ﻮﺩ'ﺑﺎ ﻣﺤﺒﻮﺑﺎﻥ ﺧﻮ&#= 65267;ﺶﺯﻧﺪﮔﻰ ﺻﻮﺭﺕ ﻣﻌﻨﻮﻯ &= #65261; ﻣﻴﻨﻮﻯ ﮐﻨﺪ. ﻭ= ﻟﺬﺍ ﺣﺘﻰ ﺳﺎﻟﻚ ﺩﺭ = ﻭﻗﺖ ﻣﺮﮒ ﻃﺒﻴﻌﻰ'ﺑ&= #65166; ﺷﺮﺍﻳﻂ ﺳﺨﺖ ﺯ&= #65255;ﺪﮔﻰ'ﮐﻪ ﺧﻄﺮ ﻣﺮﮒ ﺭﺍ ﺣ= ﺘﻤﻰ ﻣﻰ ﮐﻨﺪ' ﻫﺮﮔﺰ= ﺣﻀﻮﺭ ﺫﻫﻨﻰ ﻣﺤﺒﻮﺑ&#= 65166;ﻥ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65235;ﺮﺍﻣﻮﺵ ﻧﻤﻰ ﮐﻨﺪ.ﻭ ﺑﻘ= ﻮﻝ ﻣﺮﺩﻩ ﺧﻮﺭﺍﻧ&#= 65264;'ﮐﻪ ﻣُﺮﺩﻩﺭﺍ ﺩﺭ= 5187;ﺎﻝ ﺩﻓﻦ ﮐﺮﺩﻥ ﺗﻠ&= #65240;ﻴﻦ ﻣﻴﮑﻨﺪ.ﮐﻪ ﻓﺮ&= #65165;ﻣﻮﺵ ﻧﮑﻨﻰ ﺑﻔﺮﺷﺘ&#= 64405;ﺎﻥ ﻧﮑﻴﺮ ﻭﻣﻨﮑﺮ &= #65169;ﮕﻮ'ﮐﻪ ﺧﺪﺍﻳﻢ ﻭ ﭘﻴﺎ&= #65251;ﺒﺮﻡ ﻭ ﺍﻣﺎﻡ ﻣﻦ ﮐﻴ= ﺴﺘﻨﺪ.ﮔﻮﺋﻰ ﻣﺮﺩﻩ ﺩﺭ ﺧﺎﻙ = ﻣﻰ ﻓﻬﻤﺪ ﻭ ﻣﻴﺸﻨ&= #65262;ﺩ. ﻭﻟﻰ ﺍﻳﻦ ﺳﺎﻟ&= #65242; ﺍﺳﺖ'ﮐﻪ ﺩﺭ ﮔﻮ= ﺩﺍﻝ ﻋﺰﻟﺘﮕﺎﻩ ﺧﻮ&#= 65193; ﭼﻮﻥ ﻗﺒﺮ ﺍﺳﺖ = ﻭﺗﺎ ﻣﺮﮒ ﺭﺍ ﻓﺮﺍﻣ&= #65262;ﺵ ﻧﮑﻨﺪ.ﻭ ﺩﺭ ﺗﻤ= ﺮﻳﻨﺎﺕ ﻋﺒﺎﺩﻯ ﺑﺨﻮﻳ&#= 65208;ﺘﻦ ﻣﻴﮕﻮﻳﺪ'ﮐﻪ ﭘ&= #65268;ﺮ ﻭ ﭘﻴﺎﻣﺒﺮ ﺭﺍ = ﻫﺮﮔﺰ ﻓﺮﺍﻣﻮﺵ ﻧﮑﻨ&#= 65194;.ﻭ ﺩﺭﻫﻤﺎﻥ ﺑﻬﺸ&#= 65176;ﻰ ﻗﺮﺍﺭ ﮔﻴﺮﺩ'ﮐ&= #65258; ﭘﻴﺮ ﻭ ﭘﻴﺎﻣﺒ&= #65198; ﺍﻭ ﺍﺯ ﻧﻈﺮ ﺍﻟ= ﻬﻰ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ</= span>.ﻭﻫﻤﻴﺸﻪ ﻫﻢ ﻧﺸﻴﻦ ﺁﻧﺎ&= #65253; ﮔﺮﺩﺩ. ﻳﺎ ﻫﻤﺎ= ﻥ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺗ&= #65262;ﻟﺪ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ ﺍﻭ'ﻧﻘﺶ ﻧﺘﻴﺠ&= #65258; ﺍﻋﻤﺎﻝ ﺧﻴﺮ ﻭ&= #65255;ﻴﮑﻮ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ' = ﮐﻤﻚ ﻣﻴﮑﻨﺪ ﮐﻪ ﺁﻧ&= #65166;ﻥ ﻫﺮﮔﺰ ﺻﺎﺣﺒﺎ&#= 65253; ﺍﻳﻦ ﻧﻴﮑﻮﺋﻰ &= #65259;ﺎ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻧ&= #64401;ﻨﻨﺪ.ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺍﻳﻦ = ﻧﻴﮑﻮﮐﺎﺭﺍﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﮔﻮﺋﻰ ﺩ= ﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65193;ﺭ ﻃﺒﻘﺎﺕ ﻣﺘﻔﺎ&#= 65261;ﺕ ﺑﻬﺸﺘﻰ'ﺍﻳ= ;ﻦ ﺍﺩﺑﺎ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ.&= #65261; ﺳﺎﻟﻚ ﺧﻮﺍﻫﺎ&#= 65253; ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﭘس ﻣ&#= 65268;ﺘﻮﺍﻥ ﮔﻔﺖ ﺃثر ﻫﻨﺮ= 5263; ﺗﺬﮐّﺮ ﺻﻮﺭﺗ= 5260;ﺎ ﺑﺮﺍﻯ ﻫﻨﺮﻣﻨ&#= 65194; ﻧﻴﺴﺖ' ﮐﻪ ﺗﺮﺳ= ﻴﻢ ﺷﺪﻩ ﺍﺳﺖ.ﺑﻠﮑ&= #65258; ﺃثرﺍﺕﻋﻤﻴﻘʋ= 76;ﺮﻯ ﮐﻪ ﺁﻧﺎﻥ ﺩﺭﻫ&= #65256;ﺮﻣﻨﺪ ﺑﻴﺎﺩ ﺩﺍﺭﻧﺪ. = ﻭ ﺑﺎ ﺻﻔﺎﺕ ﺍﻟﻬ&= #65264; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ' ﮐﻪ ﺩﺭﺩﻝ= ﺳﺎﻟﮑﺎﻥ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ &= #65165;ﺳﺖ . ﻭ ﺑﻘﻮﻝ<s= pan lang=3DAR-SA dir=3DLTR> &#= 65259;ﻨﺮ ﺷﻨﺎﺳﻰ'ﺃثر ﺗ= 5228;ﺒﻴﺮﻯ ﻭﻗﺘﻰ ﭘﺎﻳﺎﻥ</= span> </spa= n>ﻣﻴﻴﺎﺑﺪ.ﮐʌ= 58; ﮐﺎﺭ ﻧﻘّﺎﺷﻰ ﺧﻄﻮ= 5217; ﺻﻮﺭﺕ ﭘﺎﻳﺎﻥ &= #65267;ﺎﻓﺘﻪ ﺑﺎﺷﺪ. ﺻﻮﺭﺕ ﺗ= ﺮﺳﻴﻤﻰ ﭘﺎﻳﺎﻥ ﻧﻴﺎﻓ&#= 65176;ﻪ'ﮔﻮﺋﻰ ﺗﺬﮐّﺮﺍﺕ ﻧﻘ= 617;ﺎﺷﻰ ﺑﻄﻮﺭ ﮐﺎﻣﻞ ﺭ&= #65261;ﻯ ﺑﻮﻡ ﭘﻴﺎﺩﻩ ﻧ&= #65208;ﺪﻩ ﺍﺳﺖ. ﺁﻧﮕﺎﻩ ﺗ= ﻌﺮﻳﻒ ﺗﮑﻤﻴﻞ ﺻﻮﺭﺕ&#= 65165;ﺯ ﻫﻨﺮﻣﻨﺪ'ﻭ ﺗﮑ&= #65252;ﻴﻞ ﺩﺭﻙ ﻣﻌﺎﻧﻰ ﺍ&= #65199; ﺗﻤﺎﺷﺎ ﮐﻨﻨﺪ&#= 65257;'ﺃثرﻫﻨﺮﻯ ﺷﺮﻭﻉ ﻣﻴﺸﻮﺩ</= span>. ﺗﻤﺎﻡ ʌ= 61;ﻗﺎﻳﻊ ﻫﻤﺮﺍﻩ ﻣﻌﺎﻧ&#= 65264; ﺍﺿﺎﻓﻪ ﺷﺪﻩ'ﻧ&= #65176;ﻴﺠﻪ ﺗﻮﺟّﻪ ﺩﻗﺖ ﻭ&#= 65175;ﻌﻘّﻞ ﮔﺮﻓﺘﻪﻣﻴﺸﻮ= 5193;. ﺩﺭ ﺩﻝ ﺷﺎﻫﺪ ﺃ= ثر ﻫﻨﺮﻯ'ﻭ ﺩﺭ ﺩﻝ= ﺳﺎﻟﻚ ﺍﺯ ﭘﻴﺮ ﺍﻟﻬﻰ'= ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺑ&= #65166;ﻗﻰ ﻣﻴﻤﺎﻧﺪ.ﮐﻪ ﺭ&= #65261;ﺯ ﺑﺮﻭﺯ ﺑﺨﺎﻃﺮ &= #65187;ﻀﻮﺭ ﺫﻫﻨﻰ ﺩﺍﺋﻢ ﺗ&= #65240;ﻮﻳﺖ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺷ&= #64401;ﻞ ﺍﻟﻬی ﺘﺮ ﻭﻧﻮ&#= 65197;ﺍﻧﻰ ﺗﺮ ﺑﺨﻮﺩ ﻣﻴﮕ&= #65268;ﺮﺩ.ﮐﻪ ﮔﺎﻫﻰ ﻧﻘّﺎﺷ= 5166;ﻥ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻭ&= #65247;ﻴﺎ </spa= n>ﻭ ﺷﻬﻮﺩﻫﺎʌ= 63; ﺧﻮﺩ' ﺩﻭﺭﺍ ﺩﻭﺭ ﺻﻮ&= #65197;ﺕ ﻭ ﺳﺮ ﻣﺤﺒﻮﺏ ﺍ= ﻟﻬﻰ ﺧﻮﺩ'ﺍﻧﻮﺍﺭﻯ &= #65165;ﺿﺎﻓﻪ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﺩ&= #65197; ﺻﻮﺭﺕ ﻣﺎﺩﻯ ﻣ&= #65188;ﺒﻮﺏ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘ&#= 65258; ﺍﺳﺖ.ﻭ ﺑﻴﺸﺘﺮ = ﻣﻨﻈﻮﺭ ﺍﻧﻮﺍﺭ ﺍﻟﻬﻰ &= #65261;ﻋﻘﻠﻰ ﻭ ﻓﻌّﺎﻝ ﻫﺎﻯ &= #65197;ﻭﺣﻰ ﺍﺳﺖ ﮐﻪ ﺑﺼﻮﺭ&= #65173; ﻧﻮﺭ ﺗﺮﺳﻴﻢ ﻣ&= #65268;ﺸﻮﺩ.ﻭ ﺍﻟّﺎ ﻭﻗﺎﻳﻊ &#= 65251;ﻌﻤﻮﻝ ﺩﺭ ﺫﻫﻦ ﺍﻧﺴﺎ&= #65253; ﺳﺮﺍﺳﺮ ﺑﻔﺮﺍ&#= 65251;ﻮﺵ ﻣﻴﺮﻭﺩ.ﻣﮕﺮ ﺧ&= #65166;ﻃﺮﺍﺕ ﻧﻴﺮﻭﻣﻨﺪ ﮔﺬ&#= 65207;ﺘﻪ.ﻭ ﺣﺘﻰ ﺩﺭ ﻃﻔﻮﻟ&= #65268;ّﺖ ﮐﻪ ﺃثر ﻧﻴﺮﻭ= 5251;ﻨﺪﻯ ﺩﺭ ﺭﻭﺍﻥ ﻃﻔﻞ = ﮔﺬﺍﺭﺩﻩ ﺍﺳﺖ.ﺑﻄﻮﺭﻳﮑ&#= 65258; مثلا ﺍﻧﺴﺎﻥ ʌ= 51;ﻮ ﺧﺮﻣﺎﺋﻰ ﻋﺮﻭ&#= 65203;ﻚ ﻃﻔﻞ ﺭﺍ ﺑﺎ ﺧﺸ= ﻮﻧﺖ ﮔﺮﻓﺖ ﻭ ﺑﺮﺩ.ﺍ= ﻳﻦ ﻃﻔﻞ ﺩﺭ ﺑﺰﺭﮔ&= #65204;ﺎﻟﻰ ﻧﻴﺰ'ﺍﺯ ﻫﺮ ﺯﻥ= ﻣﻮﺧﺮﻣﺎﺋﻰ ﻫﻤﻴﻦ ﻧﻔﺮﺕ ﺭ&= #65165; ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ.&= #65187;ﺘﻰ ﺍﮔﺮ ﺗﻤﺎﻡ ﻭﺍ&= #65239;ﻌﻪ ﺭﺑﻮﺩﻥ ﺷﺪﻥ ﻋ&= #65198;ﻭﺳﻚ ﺍﻭ ﺑﻴﺎﺩﺵ ﻣﻴ&= #65268;ﺂﻳﺪ.ﮐﻪ ﺭﻭﺍﻥ ﮐﺎﻭ' ﺍﺣﺘﻤﺎﻟﺎ= ﺑﻴﺎﺩﺵ ﺑﻴﺎﻭﺭﺩ ﺁﻧﮕ&#= 65166;ﻩ ﺑﻴﻤﺎﺭ ﺑﻴﺎﺩ &= #65153;ﻭﺭﻯ ﻋﻠّﺖ ﺍﺻﻠﻰ ﻧ&#= 65236;ﺮﺕ ﺧﻮﺩ ﺍﺯ ﮐﺎﺭ ﻏ= ﻴﺮ ﻣﻨﻄﻘﻰ ﻭ ﺑﻴﻤ&= #65166;ﺭ ﮔﻮﻧﻪ ﺧﻮﺩ ﻣﺘ&= #65256;ﻔّﺮ ﻣﻴﺸﻮﺩ.ﭘس ﺍﻳ&#= 65254; ﺑﻴﻤﺎﺭﺷﻔﺎ ﻳ&#= 65166;ﻓﺘﻪ ﺍﺳﺖ. ﺣﺘﻰ ﺍﮔﺮ= ﺩﺍﺭﻭﺋﻰ ﻣﺼﺮﻑ ﻧﮑﺮﺩﻩ &= #65169;ﺎﺷﺪ.ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻫﻤﻴ&#= 65208;ﻪ ﺑﺨﺎﻃﺮ ﺿﻌﻒ ﻗ&= #65194;ﺭﺕ ﺫﻫﻨﻰ ﻭﻋﻘﻠﻰ'&= #65169;ﻬﺘﺮﻳﻦ ﺧﺎﻃﺮﺍﺕ ﺩﻭﺭ&#= 65257; ﮐﻮﺩﮐﻰ ﻧﻴﺮﻭ&#= 65251;ﻨﺪ ﺧﻮﺩ ﺑﺎﺯ ᥽= 1;ﻴﮕﺮﺩﻧﺪ.ﻭ ﮔﻮﻧﻰ ﺩﺭﮔﺬﺷ&#= 65176;ﻪ ﺯﻧﺪﮔﻰ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺎ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻭ ﺍﺣﻮﺍﻟﻰ ﺗﺎ&= #65199;ﻩ ﺧﻮﺩ ﺯﻧﺪﮔﻰ ﺃ&= #65169;ﺪﻯ ﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ &= #65169;ﻨﻬﺎﻳﺖﺑﺮﺳA= 166;ﻧﺪ.ﭼﻪ ﺑﺴﻴﺎﺭ ﺍﻧﺴﺎ&#= 65255;ﻬﺎﻯ ﺳﺎﻟﺨﻮﺭﺩﻩ ﺩ&#= 65261;ﭼﺎﺭ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ &#= 65207;ﺪﻳﺪ ﻓﺮﺍﻣﻮﺵ ﺷﺪﻩ &= #64400;ﻪ ﻫﻤﻴﻦ ﮐﺴﺎﻧﻰ &= #65259;ﺴﺘﻨﺪ'ﮐﻪ ﺗﻤﺮﻳﻨﺎﺕ ﺗﻘ&#= 65262;ﻳﺖ ﺣﺎﻓﻈﻪ ﻭﻣﮑﺎ&#= 65255;ﻴﺰﻡ ﺫﻫﻦ ﺧﻮﺩﺭﺍ ﺍ&= #65255;ﺠﺎﻡ ﻧﺪﺍﺩﻩﺍﻧﺪ'ﮐ&#= 65258; ﺳﺎﻟﮑﺎﻥ ﻣﻴﮑ&#= 65256;ﻨﺪ.ﺁﻧﮕﺎﻩ ﺍﺻﻄﻠﺎﺣﺎ ﺑﻴ&#= 65166;ﺩ ﻧﺪﺍﺭﻧﺪ'ﮐﻪ ﺩ&= #65267;ﺮﻭﺯ ﭼﻪ ﮐﺮﺩﻩﺍﻧﺪ &= #65261; ﭼﻪ ﺧﻮﺭﺩﻩﺍﻧ&#= 65194;. ﻭﻟﻰ ﮐﺎﺭﻫﺎﻯ &= #64400;ﻮﺩﮐﻰ ﺧﻮﺩ ﺭﺍ ﺑﺘﻔﺼ&= #65268;ﻞ ﺑﻴﺎﻥ ﻣﻴﮑﻨﻨ&#= 65194;.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﻭ ﮐﺎ&= #65251;ﻠﺎﻥ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ'ﺗﻤﺎﻡ ﺧﺎﻃﺮﺍﺕ ﮔﺬﺷ&#= 65176;ﻪ' ﻫﻤﺮﺍﻩ ﺗﻤﺎﻡ &= #65227;ﻮﺍﻃﻒ ﻭ ﻣﻌﺎﻧﻰ ﺧﺎﻃ&= #65198;ﺍﺕ ﮐﻮﺩﮐﻰ ﺧﻮﺩ ﺭ&= #65165;'ﻣﺎﻧﻨﺪ ﺗﻤﺎﻡ ﺧﺎﻃﺮﺍ&#= 65173; ﺟﺪﻳﺪ ﻋﻠﻤﻰ ﻭ = ﻋﻘﻠﻰ ﻭ ﺷﻬﻮﺩﻯ ﺧﻮﺩ&= #65197;ﺍ ﺑﻴﺎﺩ ﺩﺍﺭﻧﺪ.&= #64404;ﻮﺋﻰ ﺩﺭ ﺟﻬﺎﻥ ﻓﮑﺮ&= #65263; ﺑﺴﻴﺎﺭ ﻭﺳﻴﻌ&#= 65264; ﺯﻧﺪﮔی ﻤﻴﮑﻨ= 5194;'ﮐﻪ ﺁﺭﺷﻴﻮ ﺣﺎﻓﻈ&#= 65258; ﺁﻧﻬﺎ'ﻫﻤﻪ ﺧﺎ&= #65219;ﺮﺍﺕ ﺭﺍ ﻣﻨﻈّﻢ ﻭ ﺳ&= #65166;ﻟﻢ ﻭﮐﺎﻣﻞ ﺩﺭ ﺍﺧ&= #65176;ﻴﺎﺭ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺴﺮﻋﺖ &= #65261;ﮐﺎﻣﻞ ﻫﺮﻣﻮﺿﻮﻉ ﻭﻭ&#= 65165;ﻗﻌﻪﺍﻯ ﻋﻠﻤﻰ ﺭﺍ' ﺁﻣﺎ= ﺩﻩ ﺑﺮﺍﻯ ﭘﺎﺳﺦ ﺩ&= #65165;ﺭﻧﺪ.ﮐﻪ ﻧﺘﻴﺠﻪ ﺗﻤﺮﻳ&#= 65256;ﺎﺕ ﻗﺒﻠﻰ ﻭ ﻧﻴﺮﻭ&= #65263; ﺣﺎﻓﻈﻪ ﮐﻤﻚ ﻓ&= #65198;ﺷﺘﻪ ﻣﺪﺑّﺮ ﻫﻤﺰﺍ= 5193; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮﻳﻦ ﭼﻮﻥ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﻧﺰﺩﻳﮑﺘﺮﺷﺪ= 5257;.ﺳﺮﺍﺳﺮ ﺁﺭﺷﻴﻮ ﺣﺎﻓﻈ&#= 65258; ﺍﻭ ﻣﻰ ﺑﺎﺷﺪ.ﮐ= ﻪ ﺣﺘﻰ ﮐﻮﭼﮑﺘﺮ&#= 65267;ﻦ ﺳﺨﻦ ﻭ ﺗﻔﮑّﺮ &= #65261; ﺗﺄﻣّﻞ ﻭ ﻭﻓﺸ&#= 65166;ﺭ ﺑﺨﻮﺩ.ﺑﺮﺍﻯ ﺑ&= #65268;ﺎﺩ ﺁﻭﺭﺩ ﻧﺪﺍﺭﻧ&#= 65194;. ﭘس ﺑﺎ ﭘﺎﻳﺎﻥ &= #64400;ﺎﺭ ﻫﻨﺮ'ﺁﻏﺎﺯ ﺗﮑ&= #65252;ﻴﻞ ﺁثاﺭ ﻧﻔﺴﺎﻧA= 264; ﻭﻋﻘﻠﻰ ﺍﺯ ﺃث&#= 1585; ﻫﻨﺮﻯ ﺑﻮﺳﻴﻠ&#= 65258; ﻫﻨﺮﻣﻨﺪ'ﻳﺎ ﻫ&= #65198; ﻫﻨﺮ ﺷﻨﺎﺳﻰ ﻭ = ﻧﺎﻗﺪﺍﻥ ﻫﻨﺮﻯ ﺁﻏﺎﺯ ﻣ&= #65268;ﮕﺮﺩﺩ.ﮐﻪ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﺗﻮﺿﻴﺢ ﻣﻮﺿﻮ&#= 65227;ﺎﺕ ﻣﺒﻬﻢ ﻭ ﺳﻤﺒﻮ&= #65247;ﻴﻚ ﻭ ﺑﺎﻃﻨﻰ ﻧﺎﭘ&= #65268;ﺪﺍﻯ ﺍﺯ ﻫﻨﺮﻯ ﺭﺍ ﻣ= ﻴﮕﻮﻳﻨﺪ'ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﻋﺒﺮ&#= 65173; ﮔﻴﺮﻯ ﺧﻮﺩﺭﺍ &= #65153;ﻏﺎﺯ ﻣﻴﻨﻤﺎﻳﻨﺪ. </= span> ﺭﺍʋ= 69;ﻄﻪ ﻣﺎ ﺍﻧﺴﺎﻧﻬﺎ &= #65193;ﺭ ﺁﺷﻨﺎﺋﻰ ﺑﺎﻫ&#= 65198; ﻣﻮﺟﻮﺩﻯ'ﺍﺑﺘ&#= 65194;ﺍ ﺑﻌﻠﺎﺋﻢ ﺻﻮﺭ&#= 65173; ﻭ ﺳﭙس ﺑﻨﻮﻉ ﻭ&= #65193;ﺭﺟﻪ ﺗﺤﺮﻳﻚ ﻋﻮﺍﻃ&#= 65234;'ﺑﺎ ﺁﻥ ﻋﻠﺎﺋﻢ ﺻﻮ&= #65197;ﺕ ﺷﺮﻭﻉ ﻣﻴﺸﻮﺩ.&= #65251;ﺎﻧﻨﺪ ﺳﻤﭙﺎﺗﻰ ﻫﺎﻯ&#= 65227;ﻘﻠﻰ'ﻭ ﺑﻤﻘﺪﺍﺭ ﻣﻌﻘ&#= 65262;ﻟﺎﺕ ﻣﺎﻧﻴﺰ ﺑﺴﺘﮕ&#= 65264; ﺩﺍﺭﺩ.ﺭﻭﺍﺑﻂ &= #65251;ﺎ ﺑﺎ ﻏﻴﺮ ﺧﻮﺩ'ﻭ= ﺑﺎ ﺧﺪﺍ ﻭ ﺣﺘ= ;ﻰ ﺑﺎ ﺧﻮﺩﻣﺎﻥ'ﻫﻤﮕ&#= 65264; ﺭﻭﺍﺑﻂ ﻣﻌﻨﻮ&#= 65263; ﻫﺴﺘﻨﺪ'ﻭﻧﻪ ﺭ&= #65261;ﺍﺑﻂ ﻣﺎﺩﻯ ﻓﻴﺰﻳﮑ&#= 65264;.ﻭ ﻧﺴﺒﺖ ﺑﻤﻘﺎﻡ &= #65175;ﮑﺎﻣﻠﻰ ﺭﻭﺍﻥ ﺑﺸﺮﻯ'ﻳ&= #65166; ﺭﻭﺡ ﺍﻟﻬﻰ ﻣﺎ = ﺩﺭ ﺳﻠﻮﻙ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﺑ&= #65198;ﺩ ﺁﺷﻨﺎﺋﻰﻗﻮﻯ &#= 65175;ﺮ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺩ&= #65197; ﮐﺎﻣﻠﺎﻥ ﺯﻳﺎ&#= 65193;'ﻭﺳﺎﺑﻘﻪ ﻋﺸﻖ ﻭﻣﺤﺒّﺖ &#= 65251;ﻴﺒﺎﺷﺪ.ﮐﻪ ﭘس ﺍﺯ ﮐﻤﺎﻝ ﺳ&= #65248;ﻮﻙ ﺑﺎﻭﺝ ﺧﻮﺩ ﻣﻴ&= #65198;ﺳﺪ. ﻗﺒﻠﺎ ﻣﻤﮑﻦ ﺍ&= #65203;ﺖ'ﺍﺯ ﻃﻤﻊ ﻳﺎ ﺗﺮس ﺑ&= #65262;ﺩﻩ'ﮐﻪ ﺍﻭﺭﺍ ﺩﻭﺳﺖ ﻣ&= #65268;ﺪﺍﻧﺴﺘﻴﻢ'ﻳ= 5166; ﺍﺣﺘﺮﺍﻡ ﻣﻴﮕ&#= 65196;ﺍﺷﺘﻴﻢ'ﻭﻟﻰ ﺑﻌﺪ'ﺍﺯ ﮐﻤﺎﻝ = ﺳﻠﻮﮐی ﻮ ﺗﻮﻓﻴﻖ ﺩﺭﮐ&= #65204;ﺐ ﺷﻬﻮﺩ' ﺁﻧﺎﻥ ﺭ= ﺍ ﻧﺠﺎﺕ ﺩﻫﻨﺪﻩ &= #65191;ﻮﺩ ﻣﻴﺪﺍﻧﻴﻢ. ﻭ ﺍ= ﻳﻦ ﺭﺍﺑﻄﻪ ﻭ ﺗﺤﺮ&= #65267;ﻚ ﻋﺎﺷﻖ ﺩﺭ ﺑﺮﺧ&= #65262;ﺭﺩ ﺑﺎ ﻣﻮﺿﻮﻉ ﺷﺮ&= #65261;ﻉ ﻣﻴﺸﻮﺩ.ﮐﻪﺑﺎ &= #65153;ﻥ ﺻﻮﺭﺕ ﻭﻭﺍﻗﻌ&#= 65258;' </spa= n>ﻣﻌﺎﻧﻰ ﺩﻳʄ= 05;ﺮ ﻭﻭﻇﺎﻳﻔﻰ ﻧﺴ&#= 65170;ﺖ ﺑﺂﻧﻬﺎ ﺩﺭﺧﻮ&#= 65193; ﻟﺎﺯﻡ.ﻭﻣﻴﺪﺍ&#= 65255;ﻴﻢ.ﺩﺭ ﻓﮑﺮ ﻭﻋﺒﺮﺕ ﮔ&= #65268;ﺮﻯ'ﻭ ﺍﺭﺯﻳﺎﺑﻰ ﻭ ﺻ&= #65194;ﻭﺭ ﺍﺣﮑﺎﻡ ﺍﺭﺯﺵ &= #65251;ﺎ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﺍ= ﻳﻨﺠﺎ ﺍﺳﺖ'ﮐﻪ ﻗﻄﻌﻪ = ﭼﻮﺏ ﻣﻴﺘﻮﺍﻧﺪ ﻣﻌ&#= 65256;ﻰ ﺳﺤﺮ ﺁﻣﻴﺰ ﺑﺮ&= #65165;ﻯ ﺍﻧﺴﺎﻥ ﺑﺪﺍﺋ&#= 65264;'ﻳﺎ ﺷﻴﺌﻰ ﻭﻣﮑﺎﻧ&#= 65264; ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﺗ&= #65240;ﺪّس ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ&#= 65261; ﺃثر ﺭﻭﺍﻧﻰ ﻧ= 5268;ﺰ ﺑﮕﺬﺍﺭﺩ. ﻫﻨﺮ&= #65251;ﻨﺪ ﻭﻗﺘﻰ ﺃثرﻯ ﻣ= 5268;ﺴﺎﺯﺩ' ﺑﻌﺪ ﺍﺯ ﺧﻄﻮﻁ = ﺍﻭﻟﻴّﻪ ﻭﺍﺭﺩ ﻣﺮﺣﻠﻪ &= #65197;ﻭﺍﺑﻂ ﻫﻨﺮﻣﻨﺪ ﺑﺎ ﺁ&= #65253; ﺻﻮﺭﺕ ﺷﺮﻭﻉ ﻣ&= #65268;ﺸﻮﺩ. ﮐﻪ ﺩﺳﺖ ﺍﺯ ﺍﻟ= ﮕﻮﻯ ﺍﻭﻟﻴّﻪ ﺑﺮﺩ= 5165;ﺷﺘﻪ'ﻭ ﻧﻘﺶ ﻣﻌﺎﻧﻰ ﺩ&= #65165;ﺩﻥ ﻭ ﺩﻟﺎﻟﺖﺩﺍﺩ&#= 65253; ﺩﺭ ﮐﺎﺭ ﻫﻨﺮﻯ = ﺍﻭ ﺷﺮﻭﻉ ﻣﻴﺸﻮﺩ. = ﻟﺬﺍ ﻫﺴﺘﻰ ﺑﺮﺍﻯ ﻫ&= #65256;ﺮﻣﻨﺪ ﻭ ﻋﺎﺭﻑ ﺍﻟﻬﻰ = ﺳﺮﺷﺎﺭ ﺍﺯ ﻣﻌﻨﻰ ﺍﺳﺖ.= ﻭ ﻧﻮﻉ ﻣﻌﺎﻧﻰ ﻣ&= #65166;ﺩﻯ </spa= n>ﻳﺎ ﻣﻌﻨﻮﻯ A= 267;ﺎ ﻣﻴﻨﻮﻯ'ﺩﺭ ﺩﺭ&= #65183;ﺎﺕ ﻫﻨﺮﻣﻨﺪﻯ ﺁﻧ&#= 65260;ﺎ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ.&= #65261; ﺍﻳﻨﮑﻪ ﭼﮕﻮﻧ&#= 65258; ﻭﺗﺎﭼﻪ ﺣﺪﻭﺩ&#= 65263;'ﺳﻴﺮ ﺁﻓﺎﻕ ﻭ ﺃﻧﻔس &= #65165;ﺭﻧﺪ. ﻭ ﺍﻳﻦ ﻣﻌﻨﻰ ﺧ= ﺎﺹ ﻳﻚ ﺷﻴﺌﻰ ﻧﻴﺴ&= #65174;.ﮐﻪ ﻣﻌﺎﻧﻰ ﻫﻤﻪ ﺍ&= #65207;ﻴاء ﺍﺳﺖ. ﻭﻗﺘﻰ ﻫﻨ= ﺮﻣﻨﺪ ﻣﻮﻓﻖ ﻣﻴﺸﻮﺩ'&= #65261;ﺍﺯﻫﺴﺘﻰ ﻣﺎﺩﻯﻤﻮﺿﻮﻋ= 5166;ﺗی اﻧﺘﺰﺍع ﻤﻴﻨA= 252;ﺎﻳﺪ.ﻭ ﺑﻤﻴﻞ ﻭﺳﺒﻚ ﺧ&= #65262;ﺩ ﺁﻧﺮﺍ ﺗﺠﺪﻳﺪ &= #65187;ﻴﺎﺕ ﻣﻴﺪﻫﺪ. ﻭﻣﻮﺿ&= #65262;ﻉ </spa= n>ﺭﺍ ﺑﺎ ﺗﻌﺒA= 268;ﺮﺍﺕ ﺑﻴﺎﻧﻰ ﻭ ﻫﻨﺮ&= #65263; ﺧﻮﺩ' ﺑﻤﻌﻨﻰ ﺗ= ﺒﺪﻳﻞ ﻣﻴﻨﻤﺎﻳﺪ. ﺗﻔ&= #65166;ﻭﺕ ﻗﺪﺭﺕ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠ&= #65258; ﺍﺳﺖ'ﮐﻪ ﻣﺸﺨﺺ = ﻣﻴﮕﺮﺩﺩ'ﻭ ﺭﻭﺷﻦ ﻣﻴﮑﻨﻨ&#= 65194;. ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ = ﺭﻭﺍﻧﻰ ﻭ ﻋﻘﻠﻰ ﻭ ﺫﻭﻗ= ﻰ ﺍﻭ ﭼﻴﺴﺖ ﻭ ﺍﮔ= ﺮ ﺟﻬﺎﻥ ﻭ ﻫﺴﺘﻰ = ﺭﺍ ﺍﺯ ﺍﻧﺴﺎﻥ ﻗﻮ&= #65263; ﺗﺮ ﺑﺪﺍﻧﻴﻢ'ﺑ&= #65166;ﺯ ﻣﻌﻨﻰ ﻫﺴﺘﻰ ﺍ&= #65199; ﺧﻮﺩ ﻫﺴﺘﻰ ﻗﻮ&= #65263; ﺗﺮ ﺍﺳﺖ ﻭ ﺍﻧﺴ= ﺎﻥ ﺑﺮﺍﻯ ﺍﻳﻦ ﻗﻮ&= #65263; ﺗﺮ ﺍﺳﺖ'ﮐﻪ ﺑﺎ= ﻣﻌﻨﻰ ﻫﺴﺘﻰ ﺭﺍﺑﻄﻪ &= #65193;ﺍﺭﺩ.ﮔﻮﺋﻰ ﺍﻧﺴﺎﻥ ﺍﻳﻦ ﻣ&= #65228;ﻨﻰ ﻗﻮﻯ ﺭﺍ ﻣﻴﺪﻫ&= #65194;. ﭘس ﺧﻮﺩ ﺍﻧﺴﺎ&#= 65253; ﻫﻢ ﻗﻮﻯ ﺗﺮ ﺍﺳ= ﺖ.ﺑﺨﺼﻮﺹ ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﻓﺼﻮﻝ ﻋﻘﻠﻰ ﻭ = ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﺎﺷﺪ.ﭼﻪ ﺭﺳﺪ = ﮐﻪ ﺳﺎﻟﻚ ﺩﺭ ﺣﺎﻝ = ﺗﺰﮐﻴﻪ ﻧﻔس ﻭﻋﻘﻞ ﻟﻮ&#= 1617;ﺍﻣﻪ ﺧﻮﺩ'ﺑﺮﺗﺮ ﺍﺯ = ﻋﻘﻞ ﻣﺎﺩﻯ ﻏﻴﺮ ﺳﺎ&= #65247;ﮑﺎﻥ'ﻭ ﻳﺎ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ' ﺑﺎﻋﻘﻞ ﮐﻠّﻰ &#= 65165;ﻟﻬﻰ ﺧﻮﺩ' ﮐﻪ ﻧﻔس ﻣ= ﻄﻤﺌﻨّﻪ ﻭﺣتی ﻧﻔس ﻣﻠA= 260;ﻤﻪ ﺩﺭ ﺑﺎﺯﮔﺸﺘﮕ&#= 65166;ﻥ ﺑﺨﻠﻖ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ. ﺑﻤﻌﻨﻰ ﺩﻳﮕﺮ'&= #65197;ﻭﺡ ﺍﻟﻬﻰ ﻗﻮﻯ ﺗﺮ = ﺍﺯ ﺭﻭﺍﻥ ﺑﺸﺮﻯ ﻧ&= #65166;ﺳﻮﺗﻰ ﺍﺳﺖ. ﻭ ﻫﺮ ﺩﻭ ᥴ= 5;ﺻﻠﻰ ﺍﺯ ﻫﺴﺘﻰ'ﺍﺯ ﻟ= ﺤﺎﻅ ﻣﻌﻨﻮﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭﻟﺬﺍ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭﮐﺴﺐ ﻣﺮﺍﺗﺐ &= #65175;ﺠﻠّﻴﺎﺕ ﻣﻘﺪﻣﺎﺗﻰ ﺑﻌ&#= 65194;ﻯ' ﻗﺪﺭﺕ ﺑﻴﺸﺘﺮ &= #65165;ﻧﺴﺎﻥ'ﺑﺮ ﻧﻴﺮﻭﻣﻨﺪﻯ ﺧ&#= 65262;ﺩ ﺑﺮﻃﺒﻴﻌﺖﻣﻴ= 5170;ﺎﺷﺪ.ﺯﻳﺮﺍﺣʋ= 76;ﻰ ﻓﻄﺮﺕ ﺑﺸﺮﻯ ﺧ&= #65262;ﺩ ﺭﺍ ﻣﻐﻠﻮﺏ ﻣﻴ&= #64401;ﻨﺪ.ﻭ ﺷﺄﻥ ﻣﻘﺎﻡ ﺁﻳ&= #65256;ﺪﮔﺎﻥ ﻧﻴﺎﻣﺪﻩ ﺍﻟﻬ&#= 65264; ﺩﻧﻴﻮﻯ ﺑﺸﺮﻯ &= #65197;ﺍ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ.&= #65251;ﻌﻨﻰ ﻫﺴﺘﻰ ﻭ ﻋﺎﻟﻢ = ﻫﻤﺎﻥ ﻣﻌﺎﻧﻰ ﻫﺴﺘﻨ&#= 65194;'ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﻭ ﻫﺮ = ﺳﺎﻟﻚ ﻭﻏﻴﺮ ﺳﺎﻟﻚ' ﮐ= ﻪ ﺩﺭ ﺣﻀﻮﺭ ﺫﻫﻨ&= #65264;'ﺍﺯ ﻣﻮﺿﻮﻋﻰ ﺑﺎ ﺷ&= #65192;ﺺ ﺩﺍﺭﺩ ﻭﻭﺟﻮﺩ &= #65255;ﻬﺎﺋﻰ ﻏﻨﻰ ﺗﺮ ﺩﺭ ﻣﻌ= ﻨﻰ ﺩﺭ ﻣﻴﺂﻳﺪ. ﻫﻨ= ﺮﻧﻤﺎﺋﻰ ﻧﻘّﺎﺷﻰ ﺻﻮﺭ= 5175;ﮕﺮ'ﻭ ﻫﻨﺮ ﻧﻬﺎﺋﻰ ﺳ&= #65166;ﻟﻚ ﺻﺎﺩﻕ ﺗﺮ ﻭﻋﺎ&= #65207;ﻖ ﺗﺮ ﻭﺳﺎﺋﻞ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﺁﻏﺎﺯ ﺍﺯ = ﭘﻴﺮ ﮐﺎﻣﻞ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﻟﺬﺍ ﻣﻴﺘﻮﺍﻥ &= #64404;ﻔﺖ ﻫﻨﺮﻣﻨﺪ ﺑﺨﺼ&#= 65262;ﺹ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ'&= #65169;ﺎ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﻭ = ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﺑﺎﻟﺎ= 5175;ﺮ ﺍﻟﻬﻰ'ﺑﺎ ﻣﻌﺎ&= #65255;ﻰ ﺧﻮﺩ ﺭﻧﮓ ﺍﻧﺴ&= #65166;ﻧﻰ ﻭﺯﻧﺪﻩ ﺑﻮﺍﻗ&#= 65226; ﻭ ﭘﺪﻳﺪﻩ'ﻭﻫﺮ = ﻣﺎﺩﻩﺍﻯ ﺩﺭ ﻫﺴﺘﻰ</s= pan> &#= 65251;ﻴﺪﻫﺪ.<o:p></o:p> ﭘس ﺗﻌﺒ= ﻴﺮﺍﺕ ﻫﻨﺮﻯ ﺳﺨﺖ ﺗﺮ&= #65267;ﻦ'ﻭ ﺑﺎ ﺍﺭﺯﺷﺘﺮﻳ&#= 65254; ﻗﺴﻤﺖ ﮐﺎﺭ ﻳﻚ = ﻫﺪﻑ ﺍﺳﺖ.ﮐﻪ ﭼﮕﻮﻧ&= #65258; ﻋﻨﺎﺻﺮ ﺩﺭ ﺍﺧ&= #65176;ﻴﺎﺭ ﺭﺍ ﺗﺤﻠﻴﻞ ﺑﻌ&= #65256;ﺎﺻﺮ ﺁﻥ ﻣﻴﺸﻮﺩ. ﺯﻳ= ﺮﺍ ﺗﻌﺒﻴﺮﺍﺕ ﺃث= 585;ﻫﻨﺮﻯ ﺗﻨﻬﺎ ﻣﻌﺎﻧﻰ &= #65227;ﻘﻠﻰ ﻧﻴﺴﺘﻨﺪ'ﮐﻪ ﺍ&= #65199; ﺁﻥ ﺑﺮﺩﺍﺷﺖ ﻣ&= #65268;ﺸﻮﺩ.ﮐﻪ ﺍﻳﻦ ﻧﻴﺰ ﻋﻠﺎ&= #65261;ﻩ ﺑﺮ ﻣﻘﺎﻡ ﺗﮑﺎ&= #65251;ﻠﻰ ﻫﻨﺮﻣﻨﺪ'ﺗﻌﺎ&#= 65247;ﻰ ﺭﻭﺣﻰ ﻭ ﺭﻭﺍﻧ&= #65264; ﻧﺎﻇﺮ ﺃث= ر ﻫﻨﺮﻯ ﻧﻴﺰ ﻣﻨﺸﺄ ﺩﺍ&= #65197;ﺩ. ﮐﻪ ﺗﻌﺒﻴﺮﺍﺕ &= #65197;ﺍﺩﺭ ﺗﺤﻠﻴﻞ ﻋﻨﺎﺻ&#= 65198; ﺁﻥ ﻣﻴﻔﻬﻤﺪ.ﻭ = ﺁﻧﺮﺍ ﺗﻌﺒﻴﺮﺭﺳﺎﺋ= 5264; ﺍﺯ ﻫﻨﺮﻣﻨﺪ ﻣ&= #65268;ﺪﺍﻧﺪ. ﮐﻪ ﺍﻭﺭﺍ ﻧﻴﺰ = ﺳﺘﺎﻳﺶ ﻣﻴﮑﻨﺪ ﺑﻠﮑﻪ &= #65175;ﻌﺒﻴﺮ ﻣﻌﺎﻧﻰ ﻋﻘﻠﻰ'&= #65261;ﻟﺎﻳﺘﻬﺎﻯ ﻋﺎﻃﻔﻰ ﺭﻭﺍﻧ&#= 65264; ﻭ ﻧﻔﺴﺎﻧﻰ'ﻭ ﺣ= ﺘﻰ ﻧﻴﺮﻭﻯ ﺣﺪس ﺍ&#= 65169;ﺪﺍﻋﻰ ﻳﺎ ﺣﺪس ﺍﻟﻬﺎ&#= 65251;ﻰ ﻟﺪﻧّﻰ ﺍﻭﻟﻴ= 5166;ﻯﺪﺭ ﻫﻨﺮﻣﻨﺪ'ﻧﻘﺶ &= #65251;ﻬﻢ ﺑﺮﺍﻯ ﺗﻌﺒﻴﺮ &= #65193;ﺭ ﺃثر ﻫﻨﺮﻯ ﺩﺍ= 5197;ﺩ.ﻭﻟﻰ ﭼﻮﻥ ﺑﻴﺸﺘﺮ ﺳ&= #65252;ﺒﻮﻟﻴﻚ ﻭ ﻣﺒﻬﻢ ﻣﻴﺒﺎ&= #65207;ﺪ'ﮐﻪ ﻧﺎﻇﺮ ﺃثرﻫﻨA= 198;ﻯ'ﺑﺨﺼﻮﺹ ﺑﺮﺍﻯ ﻧﺨﺴﺘﻴ&#= 65254; ﺑﺎﺭ ﺑﺎ ﺁﻥ ﺑﺮ= ﺧﻮﺭﺩ ﻣﻴﮑﻨﺪ ﻧﻴﺎﺯ &= #65169;ﻤﻌﻠﻢ ﻭﺗﺸﺮﻳﺢ ﻭ ﺗﻔ&= #65212;ﻴﻞ ﻭﺗﻮﺿﻴﺢ ﺩﺍﺭ&#= 65193;. ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺗﻠﺎﺵ ﺯﻳﺎﺩﻯ &= #65193;ﺭ ﮐﻤﻚ ﺑﺴﺎﻟﮑﺎ&#= 65253; ﺧﻮﺩ ﻣﻴﮑﻨﻨﺪ.&= #64400;ﻪ ﺍﺣﻮﺍﻝ ﻓﮑﺮﻯ &= #65267;ﺎ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬ= 5262;ﺩﻯ ﺁﻧﺎﻥ ﺭﺍ ﺗﻌﺒ&= #65268;ﺮ ﺑﻌﺒﺎﺭﺍﺕ ﻭﻋ&#= 65170;ﺮﺕ ﮔﻴﺮﻯ'ﺍﺯ ﻧﻮﻉ = ﮐﻠﺎﻡ ﻣﺮﺍﺗﺐ ﺍﻟﻬﺎ&#= 65249; ﺑﺨﺶ ﺍﻟﻬﻰ ﺩﺭ&= #65259;ﺮ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65165;ﻟﻬﻰ ﺩﺭ ﺳﺎﻟﮑﺎﻥﻤ&#= 65268;ﻨﻤﺎﻳﻨﺪ. ﺍﻟﺒﺘﻪ ﻧﺎﻇﺮ &= #65267;ﻚ ﺃثرﻫﻨﺮﻯ ﺍﮔA= 198; ﺭﻭﺍﻥ ﮐﺎﻭ ﺑﺎ&= #65207;ﺪ'ﻭ ﻳﺎ ﮐﺎﻣﻞ ﺍﻟﻬ&= #65264; ﻋﺎﺭﻑ ﺑﺎﺣﻮﺍ&#= 65245; ﺭﻭﺍﻧﻰ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﺑﺎﺷﺪ' ﭘس ﺑﺮﺩ&= #65165;ﺷﺖ ﺍﻭ ﺍﺯ ﻣﻌﺎﻧﻰ = ﺗﻌﺒﻴﺮﺍﺕﺍﺯ ﺃثر ﻫﻨﺮﻯ ﻓﺮ= 5237; ﻣﻴﮑﻨﺪ.ﺯﻳﺮﺍ &= #65259;ﺮﮐس ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ</= span> </spa= n>ﺭﻭﺣﻰ ﻭ ﻋﻘA= 194;ﻩ ﻫﺎ ﻭ ﻋﻘﻴﺪﻩﻫ&= #65166;ﻯ ﺭﻭﺍﻧﻰ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65194;.ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻧﻴﺰ ﺑﺎﻫﻢ ﺗﻔ&= #65176;ﻮﺕ ﺩﺭﺟﻪ ﺗﺰﮐﻴﻪ &= #65193;ﺍﺭﻧﺪ.<o:p></o:p> ﮔﺎﻫﻰ ﻧ= ;ﻴﺰ ﺑﺨﻄﺎ'ﺍﺭﺯﺵ ﻫ&= #65256;ﺮﻯ ﺭﺍ ﺗﻨﻬﺎ ﺩﺭ ﺑ= ﺎﺭ ﻋﺎﻃﻔﻰ ﺁﻥ ﺃث&#= 1585; ﺍﺭﺯﻳﺎﺑﻰ ﻣﻴ&#= 64401;ﻨﻴﻢ. ﺯﻳﺮﺍ ﮔﺎﻫﻰ ﺃ&= #1579;ر ﻫﻨﺮﻯ ﺳﺎﺩﻩﺍ&#= 65263;' ﭘُﺮﺑﺎﺭﺗﺮ ﺍ= 5199; ﺁثاﺭ ﺑﺰﺭﮒ ﻣ= 5228;ﺮﻭﻑ ﻫﺴﺘﻨﺪ. ﺑﺎﺭ ﻋ= ﺎﻃﻔﻰ ﻣﺎﻧﻨﺪ ﻣﻮﺿﻮ&#= 65225; </spa= n>ﻣﻮﺳﻴﻘﻰ'ﺑʋ= 66; ﺗﺤﺮﻳﻚ ﻣﻮﻟﺪ ﻓﺮﮐﺎﻧ&#= 1587; ﺻﺪﺍ.ﺑﺎﺯ ﻣﻌﻨ&= #65264; ﻋﻘﻠﻰ ﺁﻥ ﭼﻮﻥ = ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺻﺪﺍ ﻭ ﻳ= ;ﺎ ﺍﺯ ﺍﺭﮐﺴﺘﺮﻯ &= #65165;ﺳﺖ. ﺁﻧﮕﺎﻩ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﻭ ﺷﻨﻮﺍﺋﻰ ﻭ ﻋ= ﻘﻠﻰ ﺷﻨﻮﻧدﻩ ﺑﺎ ﻧ&#= 65166;ﻇﺮ ﺍﺳﺖ'ﺍﮔﺮ ﭼﮕﻮ&= #65255;ﻪ ﺑﺎﺭ ﻋﺎﻃﻔﻰ ﭘ&= #65268;ﺪﺍ ﮐﻨﺪ.ﻟﺬﺍ ﻫﻨﺮ = ﺗﻌﻠﻴﻢ ﺩﻫﻨﺪﻩ ﻣﺴﺘﻘ&#= 65268;ﻢ ﺗﻌﺎﻟﻰ ﻋﻘﻠﻰ &= #65255;ﻤﻰ ﺑﺎﺷﺪ. ﺗﻨﻬﺎ ﺑ= ﺮﺣﺴﺐ ﻣﻘﺎﻡ ﺭﻭﺍﻧﻰ &= #65261; ﻋﻘﻠﻰ ﻭ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﺳﺖ'ﮐﻪ ﭼﮕﻮﻧ&= #65258; ﺑﺮﻧﺎﻇﺮ ﺧﻮﺩ &= #65175;ﺤﺮﻳﻚ ﻋﺎﻃفی اﻳﺠﺎʋ= 93; ﻣﻴﮑﻨﺪ' ﺗﺎ ﺷﺎﻳﺪ ﺑﺘﻮ&= #65165;ﻧﺪ ﻏﻴﺮ ﻣﺴﺘﻘﻴﻢ &= #65175;ﻌﻠﻴﻢ ﻭﺑﺘﻌﺎﻟﻰ ﻋﻘ&#= 65248;ﻰ ﺑﻨﺎﻇﺮ ﺑﺪﻫﻨ&#= 65194;. ﻟﺬﺍ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻏ&= #65268;ﺮ ﻣﺴﺘﻘﻴﻢ ﺗﻌﺎ&#= 65247;ﻰ ﻋﻘﻠﻰ ﻣﻴﺪﻫﻨ&#= 65194; ﺍﻭﻝ ﺗﺤﺮﻳﻚ ﻋ&= #65166;ﻃﻔﻰ'ﺑﻌﺪﺍ ﺑﺎ ﮐﻤﻚ ﺧﻮﺩ ﺷ= ﻨﻮﻧﺪﻩ ﻭ ﻧﺎﻇﺮ ﺗﻌﺎﻟ&= #65264; ﻋﻘﻠﻰ ﺑﺮﺣﺴﺐ &= #65251;ﻘﺎﻡ ﻭﺗﻮﺍﻥﺨﻮﺩﺷ= 5166;ﻥ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﺍ&= #65251;ﺎ ﺍﮔﺮ ﺍﻳﻦ ﻫﻨﺮ&= #65251;ﻨﺪ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑ&= #65166;ﺷﺪ'ﮐﻪ ﺩﺭ ﮐﻠﺎﻡ ﻭ ﺣﮑ= ﻤﺖ ﻭ ﺍﺳﺘﺪﻟﺎﻟﺎ&#= 65173; ﺧﻮﺩ' ﭼﻨﺎﻥ ﻧﺮ= ﺩﺑﺎﻧﻰ ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﺳ&= #65166;ﻟﮑﺎﻥ ﺧﻮﺩ ﺑﺴﺎﺯﺩ'ﮐ&= #65258; ﺳﺮﻳﻌﺘﺮ ﺗﺤﺮ&#= 65267;ﻚ ﻋﺎﻃﻔﻰ'ﻭ ﺑﺨﺼ&= #65262;ﺹ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ &= #65255;ﻴﺮﻭﻯ ﺍﻃﺎﻋﺖ ﺳﺎﻟﻚ'&= #64400;ﻪ ﺩﻟﻴﻠﻰ ﺑﺮﺍﻯ &= #65259;ﺮ ﺣﺮﻓﻰ ﺍﺯ ﭘﻴﺮ = ﺍﻟﻬﻰ ﺧﻮﺩ ﻧﻤﻴﺨﻮﺍ&#= 65259;ﺪ'ﻣﺴﺘﻘﻴﻤﺎ ﺗﻌﻠﻴﻢ ﭘﻴﺮ ﺩ&= #65203;ﺖ ﻣﻴﺪﻫﺪ. ﮐﻪ ﺍﮔ= ﺮ </spa= n>ﺑﺎ ﺗﺤﺮﻳﻚ A= 227;ﺎﻃﻔﻰ ﺑﺎﺷﺪ'ﺍﻟﺒﺘﻪ &= #65203;ﺮﻳﻌﺘﺮ ﻣﻴﺸﻮﺩ.ﻭﻟﻰ ﺩ&= #65267;ﮕﺮﺍﻥ ﺑﺪﻭﻥ ﺗﺤﺮﻳﻚ &= #65227;ﺎﻃﻔﻰ'ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ ﻣﺴﺘ&#= 65240;ﻴﻤﺎ ﻭﺍﺭﺩ ﻣﺮﺣﻠﻪ &= #65175;ﻌﻠﻴﻢ ﺣﻘﺎﻳﻖ ﻭﺩﺍﺩ&#= 65257; ﻫﺎ ﮔﺮﺩﻧﺪ'ﮐﻪ = ﺷﻨﻮﻧﺪﻩ ﺳﺎﺑﻘﻪﺍﻯ ﺍﺯ &= #65153;ﻧﻬﺎ ﻧﺪﺍﺭﺩ.ﻭ ﺍﮔﺮ = ﺩﺍﺷﺖ ﺗﻌﻴﻴﻦ ﻧﻴﺮﻭ&#= 65251;ﻨﺪﻯ ﻋﺎﻃﻔﻰ ﺷﻨﻮﻧ&#= 65194;ﻩ ﺗﺤﺮﻳﻚ ﺷﺪﻩ ﮐ&= #65252;ﻚ ﺑﺘﻌﻠﻴﻢ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ.ﮐﻪ ﻣﺎ ﺁﻧﺮﺍ ﺳﻤﭙ&= #65166;ﺗﻰ ﻗﺒﻠﻰ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ.ﻭ ﻫﻢ ﺍﻣﮑﺎﻥ ﺗﻌ&= #65212;ّﺐ ﺑﺪﻭﻥ ﺳﻤﭙﺎﺗ&#= 65264; ﻗﺒﻠﻰ'ﮐﺸﺶ ﻭﻣ&= #65188;ﺒّﺖ ﻭ ﺩﺭﺳﺖ ﺩﺍﻧﺴ&= #65176;ﻦ ﺍﻧﺴﺎﻥﺒﺎﺷﺪ. &= #65211;ﻮﺭﺕ ﻧﻤﻰ ﮔﻴﺮﺩ.ﻭ ﺍ= ﮔﺮ ﺍﺻﻄﻠﺎﺣﺎ ﺣﻔ&#= 65224;ﻰ ﭼﻴﺰﻯ ﺭﺍ ﭘﺬﻳ&= #65198;ﻓﺘﻨﺪ ﺧﻴﻠﻰ ﺯﻭﺩ ﻓﺮ&= #65165;ﻣﻮﺵ ﻣﻴﮑﻨﺪ. ﻭﮐﺎﺭ&= #65263; ﺭﺍ ﺩﺭ ﺯﻧﺪﮔﻰ = ﺷﻨﻮﻧﺪﻩ'ﺗﻌﻠ&#= 65268;ﻢ ﭼﻴﺰﻯ ﻭ ﻳﺎ ﺗﻨ= ﻔّﺮ ﮔﺮﻓﺘﻪ ﻧﻤﻴﺒ&#= 65166;ﺷﺪ .<o:p></o:p> ﻟﺬﺍ ﮐﺎ= ;ﺭ ﻫﻨﺮﻯ ﺗﻌﺒﻴﺮ &= #64400;ﻨﻨﺪﻩ ﻳﺎ= ﺣﺘﻤﺎ= ; ﺧﻮﺩ ﻋﻤﻞ ﻣؤثّر ﻧʌ= 68;ﺴﺖ.ﺯﻳﺮﺍ ﺗﻌﺒﻴﺮ ﺍﻣﺮﻯ &= #65227;ﻘﻠﻰ ﺍﺳﺖ ﻭ ﭼﻴﺰﻯ ﮐ= ﻪ ﭘس ﺍﺯ ﺍﺣﺴﺎس &#= 64400;ﻪ ﺧﻮﺩ ﺩﺳﺘﮕﺎﻩ &= #65193;ﺭﻳﺎﻓﺖ ﺩﻳﮕﺮﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ'ﻭﻗﺒﻞ ﺍﺯ ﺩﺭﻙ ﻭ ﻋﻤﻠ= ﻴﺎﺕ ﺫﻫﻨﻰ ﺍﺳﺖ' ﻭ ﻋ= ;ﻤﻠﻰ ﺟﺴﻤﺎﻧﻰ ﻭ ﻋﺼ&= #65170;ﻰ ﺍﻧﻔﻌﺎﻟﻰ'ﻭﻗ&#= 65176;ﻰ ﺩﻟﻬﺎﻯ ﻣﺎ ﻗﺒ&= #65216;ﻪ ﻣﻰ ﮐﻨﺪ'ﻣﺎﻧﻊ = ﺍﺯ ﺍﻳﻦ ﻣﻴﺸﻮﺩ'ﮐ&= #65258; ﺍﺯ ﺃثر ﻫﻨﺮﻯ &#= 65165;ﺩﺭﺍﻙ ﺗﻌﺒﻴﺮﻯ</sp= an> &#= 65169;ﮕﻴﺮﻳﻢ.ﭼﻮﻥ ﻧﻔس ﻭﺭﻭﺍﻥ ﺗ&#= 65188;ﺮﻳﻚ ﺷﺪﻩ ﺑﻴﺸﺘﺮ ﺗ&= #65200;ﮐﻴﻪ ﻧﺸﺪﻩ' ﻧﻤﻴﺘﻮ&= #65165;ﻧﺪ ﺗﻌﺒﻴﺮﻯ ﻋﻘﻠ&#= 65264; ﺑﻴﺎﺑﺪ ﻭ ﺑﻔﻬ&= #65252;ﺪ' ﭼﻪ ﺭﺳﺪ ﮐﻪ ﻋﻤ= ﻞ ﮐﻨﺪ. ﻣﮕﺮ ﺩﺭ ﻋ= ;ﺎﺭﻓﺎﻥ ﺍﻟﻬﻰ ﮐﺎﻣﻠﺎ&#= 65253; ﺭﺳﻴﺪﻩ ﺑﻤﺮﺯ&#= 65259;ﺎﻯ ﻋﻘﻞ ﺍﻟﻬﻰ'ﻭ ﺍ= ﻣﮑﺎﻧﺎﺕ ﺍﺩﺭﺍﻙ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﭼﻨﺪ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﻳﮕﺮ.ﮐﻪ = ﺍﻧﻔﺼﺎﻝ ﻭ ﺑﻰ ﺧﻮﺩﻯ ﻭ ﺑ= ;ﻰ ﺍﺭﺍﺩﮔﻰ ﻧﻔس &#= 65187;ﻴﻮﺍﻧﻰ ﻧﺪﺍﺭﻧﺪ.ﭘس ﻣ&#= 65166;ﻧﻊ ﺍﺯ ﺍﻳﻦ ﻧﻤﻴﺸ&= #65262;ﺩ ﮐﻪ ﺍﺯ ﻫﺮ ﺃثر&#= 65263; ﺗﻌﺒﻴﺮﻯ ﺍﺩﺭ&#= 65165;ﮐﻴﮑﻨﻨﺪ ﻭﻣﻌﻨﻰ ﺑﻴﺎﺑ&#= 65256;ﺪ.ﺣﺘﻰ ﺩﺭ ﻫﺮ ﭘﺪﻳﺪﻩ = ﻭﺭﺧﺪﺍﺩ ﺳﺎﺩﻩ ﻭﮐﻮﭼﻚ &= #65259;ﺴﺘﻰ ﺑﺎﺷﺪ.ﻭ ﻟﺬﺍ ﻋ= ﺎﺭﻓﺎﻥ ﺍﻟﻬﻰ ﺣق ّﺤﻴ= 5166;ﺕ ﻭ ﺍﺣﺘﺮﺍﻡ ﻭ ﺗ= ﻘﺪﻳس ﺑﺮﺍﻯ ﻫﺮﭼﻴﺰ&#= 65263; ﺩﺭ ﻃﺒﻴﻌﺖ ﻣﻴ&= #65194;ﺍﻧﻨﺪ'ﮐﻪ ﻣﺎﻧﻊ ﺭﺷﺪ ﻃﺒ&= #65268;ﻌﻰ ﺗﮑﺎﻣﻞ ﺁﻧﻬﺎ &= #65255;ﻤﻴﺸﻮﺩ. ﺣﺘﻰ ﺍﮔﺮ ﺫﺭﺍ&= #65173; ﺧﺎﻙ ﺑﺎﺷﺪ.ﻭ ﺍ= ﮔﺮ ﺗﻐﻴﻴﺮﻯ ﻭﺍﺭ&#= 65193; ﻣﻴﮑﻨﺪ'ﺣﺘﻤﺎ &= #65169;ﻨﻔﻊ ﺁﻥ ﻣﻮﺟﻮﺩ ﺍﺳ&= #65174;.ﺣﺘﻰ ﺍﮔﺮ ﮐﺸﺘﻪ ﺷﻮ&= #65193;.ﭼﻮﻥ ﮐﺸﺘﻦ ﻫﺮ ﻣﻮﺟ&= #65262;ﻯ ﭼﻮﻥ ﻋﻘﺮﺑﻰ'ﮐ&= #65258; ﺑﺎﻟﻘﻮّﻩ ﺑﻀ= 5198;ﺭ ﺍﻧﺴﺎﻥ ﻭ ﺑﻀﺮ&= #65197; ﺧﻮﺩ ﺣﻴﻮﺍﻧﻰ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ'ﭘس ﺑﻨﻔﻊ &= #65153;ﻥ ﺍﺳﺖ'ﮐﻪ ﺯﻭﺩﺗ&= #65198; ﺍﺯ ﺍﺳﺎﺭﺕ ﺣﻘ&= #65166;ﺭﺕ ﻧﻮﻉ ﻋﻘﺮﺏ ﺑﻮ&= #65193;ﻥ ﺑﻴﺮﻭﻥ ﺑﻴﺎﻳ&#= 65194;. ﻭﻳﺎ ﺍﻧﺴﺎﻧﻰ &= #65193;ﻭﭼﺎﺭ ﺁﻥ ﺑﻴﻤﺎﺭﻳﻬ&#= 65166; ﻭ ﺷﺮﺍﻳﻂ ﻏﻴﺮ = ﻗﺎﺑﻞ ﺍﺻﻠﺎﺡ ﮔﺮﺩﺩ &= #64400;ﺸﺘﺎﺭ </spa= n>ﻣﻴﮑﻨﺪ.ﻳﺎ A= 183;ﻬﺎﻧﻰ ﺭﺍ ﺑﺂﺗﺶ ﻣﻴﮑ&= #65208;ﺪ.ﭘس ﻣﺮﮒ ﺍﻭ ﺑﻨﻔﻊ = ﺍﻭ ﺍﺳﺖ. ﻭﻟﻰ ﭘس ﺍ= ﺯ ﺩﺍﻭﺭﻯ ﻋﻘﻠﻰ &= #65267;ﻚ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65165;ﻟﻬﻰ'ﻭ ﻧﻪ ﻫﺮ ﺁﺧﻮﻧﺪ&= #65263; ﮐﻪ ﻭﺍﺑﺴﺘﻪ ﺑ&= #65256;ﻈﺮﻳّﺎﺕ ﺳﻴﺎﺳﻰ ﻭﻣﺬﻫ&#= 65170;ﻰ'ﻭ ﭘﻴﺮﻭ ﻋﻘﺪﻩ ﻫ&= #65166;ﻯ ﺟﺎﻩ ﻃﻠﺒﻰ ﺧﻮ&= #65193; ﻭ ﺭؤﻳﺎﻫﺎﻯﺨ= 5262;ﺩ ﻣﻴﺒﺎﺷﺪ.ﻣﺤﺼ&#= 65262;ﻝ ﻫﻨﺮﻯ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﻧﻴﺰ ﻧﻴ&= #65166;ﺯ ﺑﮑﻤﺎﻟﺎﺕ ﻭ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ' ﺩﺭ ﻧﺎﻇ= ﺮﺍﻥ ﻭ ﺷﻨﻮﻧﺪﮔﺎﻥ &= #65261;ﺧﻮﺍﻧﻨﺪﮔﺎA= 253; ﺧﻮﺩ ﺩﺍﺭﺩ.ﮐﻪ&= #65165;ﺯﻣﻄﻴﻌﺎﻥﺴA= 248;ﻮﮐﻰ ﻧﻴﺴﺘﻨﺪ'ﺣﺪّ &#= 65155;ﻗﻞ ﺻﺎﺣﺐ ﻭ ﺟﺪﺍﻥ = ﻭ ﺍﺧﻠﺎﻗﻰﺑﺎﺷ= 5256;ﺪ'ﮐﻪ ﺍﺻﻄﻠﺎﺣﺎ ﻣﻨ&#= 65220;ﻘﻰ ﻓﮑﺮ ﻣﻴﮑﻨﺪ.ﭘ&= #1587; کاﺭ ﻫﻨﺮﻯ ﻳﻚ &#= 65261;ﻟﻰّ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭﻙ = ﮐﻨﻨﺪ. ﻭﻣﻌﺎﻧﻰ ﺑﺎﻃ&#= 65256;ﻰ ﺃثر ﺍﻭﺭﺍﻣﻴA= 236;ﻬﻤﻨﺪ.ﻭ ﻇﺎﻫﺮ ﺑﺮﺍﻯ ﺧ&= #65262;ﺩ ﻭﺩﻳﮕﺮﺍﻥ ﻣﻴ&#= 64401;ﻨﻨﺪ.ﮐﻪ ﻣﺎ ﻣﻌﻤﻮﻟﺎ ﻋ&= #65166;ﻃﻔﻪ ﻭﺟﺪﺍﻧﻰ'ﺭﺍ ﺩ&= #65197; ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﻧﻤﻰ ﺑﻴﻨﻢ.ﻭ ﺍ= ﮔﺮ ﺑﺎﺷﺪ ﺩﺭ ﻟﺤﻈ&= #65258; ﺣﺴّﺎس ﻗﺒﻮﻝ = 5251;ﺴؤﻟﻴّﺖ ﻭﺟﺪﺍﻧﻰ ﻧﻤﻴ&#= 64401;ﻨﻨﺪ.ﺗﺎ ﺧﻮﺩﺭﺍ ﺑﺨﻄﺮ &= #65169;ﻴﻨﺪﺍﺯﻧﺪ ﻭ ﺗﺄﻳﻴﺪ ﻳﺎ ﺗ= ﮑﺬﻳﺐ ﺍﻣﺮﻯ ﺭﺍ ﺩﺭ ﺑ= ﺮﺍﺑﺮ ﮔﺮﻭﻩ ﺯﻳﺎﺩﻯ &= #64344;ﻴﺮﻭ ﻭﻓﺮﻳﺐ ﺧﻮﺭﺩ&#= 64404;ﺎﻥ'ﻳﻚ ﺍﻳﺪﻩﺍﻯ ﺍﻇﻬ&#= 65166;ﺭ ﻧﻈﺮ' ﻭﻳﺎ ﺍﺯ ﺃ= ;ثرﻫﻨﺮﻯ ﻳﺎ ﻧﻈﺮﻳﻪ ﻓﻠ&= #65204;ﻔﻰ ﻭ ﻳﺎ ﺣﮑﻤﺘﻰ ﺍ= ﻟﻬﻰ ﻣﺮﺑﻮﻁ ﺑﮑﻨﻨ&#= 65194;.ﮐﻪ ﻫﻨﻮﺯﻧﻴﺎﻣﺪ= 5257; ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ'ﭼﻴﺰﻯ ﺑﮕﻮﻳﻨﺪ.ﻧﻴﺮ&#= 65261;ﻯ ﻋﺎﻃﻔﻰ'ﮔﻮﺋﻰ &= #65251;ﻌﺠﻮنی اﺯ ﻋﺸﻖ ﻭ ﻗﺒﻮ&= #65245; ﻭ ﺩﺭﻙ ﻣﺴؤﻟﻴ&#= 1617;ﺖ'ﻭ ﺁﻣﺎﺩﮔﻰ ﺑﺮﺍ&#= 65263; ﻓﺪﺍﮐﺎﺭﻯ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﻭﺍﻟّﺎ ﻋﺎﻃﻔﻪﺍﻯ ﻧﻴ&#= 65204;ﺖ.ﮐﻪ ﺍﮔﺮ ﺑﺎﺷﺪ'ﻣﻮ&= #65239;ﺘﻰ ﻭ ﺿﻌﻴﻒ ﻭ ﺑﻴﺸ= ﺘﺮ ﺁﺳﻴﺐ ﺭﺳﺎﻥ ﺑ&= #65212;ﺎﺣﺐ ﺁﻥ ﻋﺎﻃﻒ ﺍﺳﺖ.= ﮐﻪ ﺣﻘﻴﻘﺘﻰ ﺭﺍ ﻣ&= #65268;ﺪﺍﻧﺪ'ﻭ ﺑﺪﺍﻥ ﺗﺴﻠﻴﻢ &= #65255;ﻴﺴﺖ. ﻳﺎ ﻧﻤﻰ ﺧﻮﺍﻫ&= #65194; ﺍﻋﻠﺎﻡ ﻋﻠﺎﻗ&#= 65258; ﺑﺮﺍﻯ ﺁﻥ ﺣﻘﻴ&= #65240;ﺖ'ﻭ </spa= n>ﺗﺄﻳﻴﺪ ﮐﺎʋ= 97; ﺃﻧﺒﻴﺎ ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺩﺭ ﻃﻮﻝ ﺯﻣﺎﻧ&= #65260;ﺎ' ﺩﺭﺑﺮﺍﺑﺮ ﺍﺗ&#= 65188;ﺎﺩﻳﻪ ﻧﺎﻣﻘﺪس ﺁﺧﻮ= 5255;ﺪﻫﺎﻯ ﺑﻨﻤﺎﻳﻨﺪ.ﻳﺎ&#= 65169;ﺮﺍﻯ ﺍﻳﻨﮑﻪ ﺧﻮﺩ ﮐ&= #65208;ﺘﻪ ﻧﺸﻮﻧﺪ'ﻭ ﺗﮑﻔ&= #65268;ﺮ ﻧﮕﺮﺩﻳﺪ.ﺭﺍﺿ&#= 65264; ﺑﺴﺘﻢ ﺭﺳﻴﺪﻥ &= #65193;ﻳﮕﺮﺍﻥ ﻣﻈﻠﻮﻡ'ﺍﺯ ﺩﻳ&= #65194; ﺧﻮﺩ ﻣﻴﺸﻮﻧﺪ. = ﭘس ﺗﺄثیر ﻧﻴﺮﻭʌ= 63; ﻋﺎﻃﻔﻰ ﺩﻭﺳﺖ ﻭ ﺑﺎ ﺣﺪ= ّ ﺃﻗﻞ ﻧﻴﺮﻭﻯ ﺳ&= #65252;ﭙﺎﺗﻰ ﻗﺒﻠﻰ ﺍﻧﺴﺎﻥ'&= #65193;ﻭ ﺑﺮﺍﺑﺮ ﻫﺮﮐﺎ&#= 65197; ﻫﻨﺮﻯ ﻣﺎﻧﻊ ﺍ&= #65199; ﺩﺭﻙ ﻋﻘﻠﻰ ﺩﺭ = ﻣﺮﺍﺗﺐ ﺑﻬﺘﺮﻯ ﻋﻘﻠﻰ &= #65165;ﺯﻫﺮﮐﺎﺭ ﻫﻨﺮﻯ ﻣﻴﺸﻮﺩ. = ﻭ ﻫﻤﻴﻦ ﺗﻔﺎﻭﺕ &= #65255;ﻴﺮﻭﻯ ﻋﺎﻃﻔﻰ ﺍﺳﺖ ﮐ&= #65258; ﺑﻴﻦ ﺍﻓﺮﺍﺩ ﺗ&= #65236;ﺎﻭﺕ ﺩﺭ ﺑﺮﺩﺍﺷﺖ ﻋ&= #65240;ﻠﻰ ﺍﺯ ﺃثر ﻫﻨﺮﻯ &#= 65251;ﻴﺸﻮﺩ. ﻭ ﻳﺎ ﺍﺯ ﻳﻚ ﻣﻌ= ;ﻠﻢ ﻭ ﺳﺨﻨﺮﺍﻥ ﺑﺸ&= #65256;ﻮﻳﻢ ﻣﻴﮕﻮﺋﻴﻢ'ﻫﺮ&#= 64400;س ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﺧ&= #65262;ﺩ'ﻳﻌﻨﻰ ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ &= #65175;ﮑﺎﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻭ'ﻭ ﺩﺭﺟﻪ ﭘﺎﮐﻰ ﺭ&= #65261;ﺍﻥ ﺍﻣّﺎﺭﻩ ﺁﻟﻮ= 5193;ﻩ ﺣﻴﻮﺍﻧﻰ ﺍﻇﻬ&#= 1575;ﺮﻧﻈﺮﻯﻤﻴﺸ᥾= 2;ﺩ. ﭘس ﻣﻨﺼﻔﺎﻧﻪ= 5251;ﺎ ﻧﻴﺴﺖﺍﮔﺮ ﻧﺎ&#= 65223;ﺮﮐﻪ ﺃثرﻫﻨﺮﻯ ﺑﺎA= 207;ﻴﻢ'ﮐﻪ ﻣﻮﻓﻖ ﺑﺘﺤﻠﻴ&#= 65246; ﮐﺎﻣﻞ ﻭﻭﺳﻴﻌ&#= 65264; ﺍﺯﻋﻮﺍﻣﻞ ﻭ ﻋ&= #65256;ﺎﺻﺮ ﻳﻚ ﺗﻌﺒﻴﺮﻫﻨ&#= 65198;ﻯ ﻧﺒﺎﺷﻴﻢ' ﺗﻌﺒ&= #65268;ﺮ ﺑﻴﺎﻧﻰ ﺑﺰﺑﺎ&#= 65253; ﻳﺎ ﺣﺮﮐﺎﺕ'ﻭ ﺑ= ﺎ ﮐﻠﻤﺎﺕ ﺩﺭ ﻧﻮ&= #65207;ﺘﻪ'ﻭ ﻳﺎ ﺩﻳﺪﻥ ﺍﺯ ﻧ= ﻘﺎﺷﻰ'ﻭ ﻫﺮ ﻗﻄﻌﻪ ﻫﻨﺮ&= #65263; ﮐﻨﻴﻢ. ﺯﻳﺮﺍ ﺧ= ﻮﺩﻣﺎﻥﻨﻴﺰ ﺍﺩﻋﺎﻯ ﻋﻘﻞ ﮐ&= #65166;ﻣﻠﻰ ﻧﺪﺍﺭﻳﻢ.ﮐﻪ ﺳ&= #65166;ﻟﮑﺎﻥ ﺍﻳﻦ ﺍﻋﺘﺮﺍﻑ &= #65197;ﺍ ﺩﺍﺭﻧﺪ.ﻭﮐﺎﻣ&#= 65248;ﺎﻥ ﻧﻴﺰ ﻣﺪﻋﻰ ﮐﻤ&= #65166;ﻝ ﻋﻘﻠﻰ ﻧﻴﺴﺘﻨ&#= 65194;.ﻭﻟﻰ ﺩﻳﮕﺮﺍﻥ ﺑﺮﺗ&#= 65198;ﻯ ﻋﻘﻠﻰ ﺁﻧﻬﺎ ﺭ&= #65165; ﺗﺄﻳﻴﺪ ﻣﻴﮑﻨ&#= 65256;ﺪ.ﺑﺨﺼﻮﺹ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65197;ﺟﻪ ﮐﻤﺎﻝ ﻳﻚ ﺍﻧﺴ&= #65166;ﻥ ﺍﻟﻬﻰ ﺷﺪﻩﺭﺍ' = ﺩﺭﻫﺮ ﻳﻚ ﺍﺯ ﻣﺮﺍﺗﺐ = ﺷﻬﻮﺩﻯ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺑ&= #65192;ﻮﺩ ﺍﻧﺴﺎﻥ ﺷﺎﻳﺴ&#= 65176;ﻪ ﺍﺳﺖ. ﺯﻳﺮﺍ ﻫﺮ= ﺷﻬﻮﺩﻯ ﺍﺯ ﺗﺠﻠّﻴﺎﺕ &#= 65165;ﻟﻬﻰ ﺑﻤﻮﺍﺯﺍﺕ ﺧﻮ&#= 65193;'ﻭﺍﻗﻌﻰ ﻋﻘﻠﻰ ﻭ ﺍﺣﻮﺍ&= #65245; ﺭﻭﺍﻧﻰ ﻭﺍﺧﻠ&#= 65166;ﻗﻰ ﻭ ﺻﻔﺎﺕ ﻭﻳﮋﻩ = ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﮐﻪ ﺗﻔﮑ&= #65268;ﻚ ﻭ ﻃﺒﻘﻪ ﺑﻨﺪﻯ = ﺍﻳﻦ ﺻﻔﺎﺕ ﻭ ﺍﺣﻮﺍ&= #65245; ﻭﻗﺪﺭﺗﻬﺎﻯ ﺭ&#= 65261;ﺍﻥ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﺗﻨﻬﺎ ﮐﺎﺭ ﺧﺪﺍﻭﻧﺪ &= #65165;ﺳﺖ.ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﺮﺣ&#= 65204;ﺐ ﺭﺷﺪ ﻋﻘﻠﻰ ﺧﻮ&= #65193; ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﺩ&= #65197;ﺳﺖ ﻳﺎ ﻧﺎﺩﺭﺳﺖ ﺩ&= #65165;ﺭﻧﺪ.ﻭﻟﻰ ﺩﺭ ﺑﻴﻦ ﻋﺎﺭﻓ&= #65166;ﻥ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ &= #65169;ﺎﻟﺎﺗﺮ'ﺩﻟﻴ= 5246; ﻭﺟﻮﺩ ﻋﻘﻞ ﺑﺮ&= #65175;ﺮﺁﻧﻬﺎ ﺍﺳﺖ.ﺩﺭ ﺣﺎﻟﻴ&= #64401;ﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭﻟﺎﻳﺘﻬﺎﻯ ﺍ&#= 65261;ﻟﻴّﻪ'ﺑﺎ ﺷﻬﻮﺩﻫﺎﻯ ﺗﺠ&#= 65248;ّﻴﺎﺕ ﺍﻟﻬﻰ ﮐﻤﺘﺮ'ﻧ&= #65252;ﻰ ﺗﻮﺍﻧﻨﺪ ﺁﻥ ﻗ&= #65194;ﺭﺕ ﻋﻘﻠﻰ ﺭﺍ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﻨﺪ'ﮐﻪ ﻋﺎ&= #65239;ﻞ ﺗﺮ ﺍﺯ ﺧﻮﺩ ﺭﺍ= ﺑﺸﻨﺎﺳﻨﺪ.ﻣﮕ&= #65198; ﺧﺪﺍﻭﻧﺪ ﺑﺂﻧ&#= 65260;ﺎ ﺑﻔﻬﻤﺎﻧﺪ' ﮐﻪ = ﻓﻠﺎﻥ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑ&= #65198;ﺗﺮ ﺍﺯ ﺗﻮ ﺍﺳﺖ.ﭘس = ﺑﺎﻳﺪ </spa= n>ﺑﭽﻨﻴﻦ ﮐﺎʌ= 51;ﻞ ﺍﻟﻬﻰ ﻭ ﮐﺎﻣﻞ = ﺑﺮﺗﺮﻣﺮﺍﺟﻌ= 5258; ﮐﻨﺪ.ﺩﺍﺳﺘﺎﻧ&#= 65264; ﮐﻪ ﺩﺭ ﻗﺮﺁﻥ ﺩ= ﺭ ﺑﺎﺭﻩ ﻣﻮﺳﺎﻯ &= #64344;ﻴﺎﻣﺒﺮ ﻫﺴﺖ.ﮐﻪ ﺍﻭ ﺷﺎ= ﮔﺮﺩﺵ ﮐﻪ ﺳﺎﻟﮑﺶ' ﺧﺪ= ﺍﻭﻧﺪ ﺑﻮﻯ ﺭؤﻳﺎﺋﻰ &#= 65255;ﺸﺎﻥ ﻣﻴﺪﻫﺪ. ﮐﻪ ﺍﺯ= ﺗﻮ ﺑﺮﺗﺮ'ﻋﺒﺪ ﺻﺎ&= #65247;ﺤﻰ ﺩﺭ ﻣﺠﻤﻊ ﺍﻟﺒ&= #65188;ﺮﻳﻦ ﺩﺍﺭﻡ'ﮐﻪ ﺑﺎﻳ&= #65194; ﺑﻨﺰﺩ ﺍﻭ ﺩﺭﺁ&= #65253; ﻧﻘﻄﻪ ﺑﺮﻭﻯ.ﮐ&= #65258; ﻣﻮﺳﻰ ﻧﺰﺩ ﺷﻌ&= #65268;ﺐ ﭘﻴﺎﻣﺒﺮ ﺭﻓﺖ &= #65153;ﻧﮕﺎﻩ ﻣﻮﺳﺎﻯ ﻣﺴﺘﻌ&#= 65194; ﺳﻠﻮﻙ ﻭ ﻃﺎﻟﺐ = ﻟﻘﺎﻯ ﺍﻟﻬﻰ' ﺗﻮﺍﻧﺴ&= #65174; ﺑﺒﺎﻟﺎﺗﺮﻳﻦ &#= 65193;ﺭﺟﻪ ﮐﻤﺎﻝ ﺷﻬﻮﺩﻯ &= #65191;ﻮﺩ ﺑﺮﺳﺪ.ﮐﻪ ﺩﺭ ﺳ= ﻄﺢ ﻭﻟﺎﻳﺖ ﺍﻭﻟﻰ &= #65165;ﻟﻌﺰﻡ ﺯﺭﺩﺷﺖ ﺍﺳﺖ. ﮐ= ﻪ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﻳ&= #65228;ﻘﻮﺏ ﻭﻳﻮﺳﻒ ﻣﺼﺮﻯ' = ﻣﺎﻧﻨﺪ ﺑﺴﻴﺎﺭ ﺍﺯ ﮔﺮ&= #65261;هﻫﺎﻯ ﺩﻳﻨﻰ ﺧﺎﻭﺭﻣ&#= 65268;ﺎﻧﻪ'ﺍﺯ ﺷﺎﺧﻪ ﻫﺎﻯ ﺳﻠ&= #65262;ﮐﻰ ﻭﻟﺎﻳﺖ ﺯﺭﺩﺷ&#= 65174; ﺑﻮﺩﻩ ﻭﻫﺴﺘﻨ&#= 65194;.ﮔﺮﭼﻪ ﺍﮐثرﺍ ﻧﻴﺰ ﻗ= 5208;ﺮﻯ ﺷﺪﻩﺍﻧﺪ.ﻭﺗﺒ&#= 65194;ﻳﻞ ﺑﮕﺮﻭهﻫﺎﻯ ﺳ= 5268;ﺎﺳﻰ ﻭﺍﺟﺘﻤﺎﻋﻰ ﺣ&#= 65200;ﺑﻰ ﮔﺮﺩﻳﺪﻩﻭﻣﻴ= 5248;ﻴﻮﻧﻬﺎ ﭘﻴﺮﻭﺍﻥ ﺍﻳﻦ &= #65251;ﺬﺍﻫﺐ ﻭﺍﺩﻳﺎﻥ ﻣﺘﻔ&#= 65166;ﻭﺕ ﻭﻣﺘﻀﺎﺩ'ﻋﻤﻠ&#= 65166; ﺧﻮﺍﺳﺘﻪ ﻫﻤﺎ&#= 65253; ﺃﻧﺒﻴﺎﻯ ﻗﺒﻠ&#= 65264; ﺧﻮﺩ ﺭﺍ ﺍﻧﺠﺎ&= #65249; ﻧﻤﻴﺪﻫﻨﺪ.ﻳﺎ &= #65259;ﻤﺎﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﺑ&= #65166; ﻭﺳﺎﺋﻞ ﺍﻟﻬﻰ &= #65169;ﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ. ﻭﻫﺮﭼﻪ = ﻣﻴﮕﻮﻳﻨﺪ ﺩﺭﻭﻍ ﺍﺳﺖ .ﻭﺍ= ﺯ ﻧﻈﺮ ﺧﺪﺍﻭﻧﺪ'&= #65197;ﻭﺍﻥ ﺍﻣّﺎﺭﻩ ﺣﻴﻮ= 5165;ﻧﻰ ﺧﻮﺩﺭﺍ ﻣﻴﭙﺮ&#= 65203;ﺘﻨﺪ.ﭘس ﻣﺸﺮﻙ ﻭ ﺟﻬﻨّ&#= 65252;ﻰ ﺑﺪﺗﺮﺍﺯ ﮐﺎﻓ&#= 65198;ﺍﻥ ﺑﻰ ﺧﺒﺮ ﺍﺯ ﺧﺪ= ﺍ ﻭ ﭘﻴﺎﻣﺒﺮﺍﻥ &= #65251;ﻴﺒﺎﺷﻨﺪ.ﺯﻳ= 5198;ﺍ ﺑﺪ ﺩﻳﻨﻰ ﺧﻴﻠ&= #65264; ﺍﺯ ﻧﻈﺮ ﺧﺪﺍﻭ&= #65255;ﺪ' ﺑﺪﺗﺮ ﺍﺯ ﺑﻰ ﺩ= ﻳﻨﻰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺑ&#= 65194;ﺍﺋﻰ ﻣﻴﺒﺎﺷﺪ.ﻭﺍﻟ&#= 1617;ﺎ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺘﻬﺎ (ﺑﻪ ﺩﻳﻨﻰ) ﻳﻌﻨ= ;ﻰ ﺗﮑﺎﻣﻞ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺍﻧﻰ ﺭﺍﺩﺍ&#= 65197;ﻧﺪ ﮐﻪ ﻣﺎ ﺳﺎﻟﮑﺎ&= #65253; ﻭﺭﻫﺮﻭﺍﻥ ﻭﺑ&#= 65240;ﻮﻝ ﻓﺮﻧﮕﻰ ﻫﺎ ﻭﺍ&= #64400;ﺮ ره رو ﻭ ﺑﻘﻮﻝ</sp= an> </spa= n>ﻗﺮﺁﻥ (ﻃﺎﺭA= 237;) ﺩﺭ ﻃﺮﻳﻖ ﻭﻃﺮﻳﻘ&#= 65174; ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ &= #65261; ﻫﺮ ﻋﺎﺩﺍﺗﻰ ﺑ&= #65228;ﻨﻮﺍﻥ ﻋﺒﺎﺩﺕ ﺩﻳﻨﻰ'&= #65169;ﮕﻔﺘﻪ ﺁﺧﻮﻧﺪ ﻫﺎﻯ ﺗ&= #65252;ﺎﻣﻰ ﻣﺬﺍﻫﺐ'ﺟﺰﺷﺮ&#= 65241; ﻣﻮﺭﺩ ﻧﻔﺮﺕ ﺧ&= #65194;ﺍ ﻧﻴﺴﺖ.ﮐﻪ ﺑﻘﻮ&= #65245; ﻣﺤﻤﺪ'ﺍﻳﻨﺎﻥ &= #65165;ﺑﻠﻴس ﭘﺮﺳﺖ ﻫﺴﺘﻨﺪ' = ﮐﻪ ﻟﺒﺎس ﻭ ﺗﻠﺒﻴ&#= 1587; ﺭﻳﺎﮐﺎﺭﻯ ﮐﺎ&#= 65195;ﺏ ﺧﺪﺍﺷﻨﺎﺳﻰ ﺑ&#= 65198;ﺗﻦ ﺩﺍﺭﻧﺪ.ﭼﻮﻥ ﻗ&= #65194;ﺭﺕ ﺗﺤﻘﻴﻖ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺩﺭﮐﺎﺭ ﻫﻨﺮﻯ &= #65191;ﻮﺩ' ﻭﻳﺎ ﺿﻌﻒ ﻗﺪﺭ&= #65173; ﻋﻘﻠﻰ ﻭﺭﻭﺍﻧ&#= 65264; ﻧﺎﻇﺮﺍﻥ'ﮐﻪ ﺃ&= #1579;ر ﻫﻨﺮﻯ ﻋﻨﺎﺻﺮ &= #65175;ﻄﺒﻴﻖ ﺻﻔﺎﺕ ﻭﻣﻌﺎﻳ&#= 65168;'ﻭ ﻋﻘﺪﻩ ﻫﺎﻯ ﻧﻔ&= #65204;ﺎﻧﻰ ﻫﻨﺮﻣﻨﺪ ﻳﺎ ﻧ&= #65166;ﻇﺮﺍﻥ ﻃﺮﻓﺪﺍﺭ ﺍﻭ ﻣ&= #65268;ﺒﺎﺷﺪ.ﮐﻪ ﻳﻚ ﻧﻮﻉ ﺍﺗّﺤ&#= 65166;ﺩ ﻏﻴﺮ ﻣﻘﺪّس ﻣ= 5268;ﺒﺎﺷﺪ . ﮐﻪ ﻋﻤﻠﺎ ﺳﻤﺒ= ;ﻮﻟﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺷ&= #65262;ﺭﺷﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻣ&= #65196;ﻫﺒﻰ ﻭ ﺍﻳﺪﺋﻮﻟﻮﮊ&#= 65267;ﮑﻰ ﻭﮐﺸﺘﺎﺭﻫﺎﻯ &#= 65193;ﺳﺘﻪ ﺟﻤﻌﻰ'ﻭ ﻋﻘﺐ ﺭ= ﻭﻯ ﻣﻘﺎﻡ ﺭﻭﺡ ﻭ ﻓ= ﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯﻴک &#= 65240;ﻮﻡ ﺑﺨﺎﻃﺮ ﻫﻤﻴﻦ &= #65165;ﺗﺤﺎﺩ ﻧﺎﻣﻘﺪس ﻋﻘﺪ= 5257; ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫ= ﺎ'ﺩﺭ ﺩﺳﺘﺠﺎﺕ ﺣﺰﺑ&#= 65264; ﻭﺍﺋﺘﻠﺎﻓﺎﺕ &#= 65203;ﻴﺎﺳﻰ'ﻭ ﻧﻈﺮﻳّﺎﺕ ﺍﺩ= 5227;ﺎﺋﻰ ﺍﺟﺘﻤﺎﻋﻰ'ﮐﻪ &= #65169;ﻨﺎﻡ ﺧﺪﻣﺖ ﺑﺠﺎﻣﻌ&#= 65258;'ﺑﺨﻮﺩﺷﺎﻥ ﺧﺪﻣﺖ ﻣﻴﮑﻨﻨ&#= 65194;.ﮐﻪ ﺑﻤﻘﺎﻣﻰ ﻭ ﺳﭙ&= #1587; ﺑثرﻭﺗﻰ ﻭ ﺳﻴ= 5198;ﺍﺏ ﮐﺮﺩﻥ ﻋﻘﺪﻩ ﻫ&= #65166;ﻯ ﺭﻭﺍﻧﻰ ﺧﻮﺩ ﺑ&= #64345;ﺮﺩﺍﺯﻧﺪ.ﮐﻪ ﺑﻌﮑس ﺳﻠﻮﻙ' ﺑ&= #65184;ﺎﻯ ﺗﺰﮐﻴﻪ &#= 65255;ﻔس ﺗﻘﻮﻳﺖ ﻭ ﺗثب= 740;ت ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﺧﻮﺩ ﻣﻴﮑﻨﺪ.ﻳ&= #65228;ﻨﻰ ﺍﺗﻠﺎﻑ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﺩﺭ ﺭ&= #65165;ﻩ ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻘﻮّﻩ ﺗﻮ= 5247;ﺪﻯ ﺑﻬﺘﺮ'ﺩﺭ ﺣﻘﺎ&= #65197;ﺗﻬﺎﻯ ﺻﻔﺎﺗﻰ ﻭ ﺭﻭﺍ&= #65255;ﻰ ﺑﻴﺸﺘﺮﻯ ﭘﻴﺪ&#= 65165; ﻣﻴﮑﻨﺪ ﮐﻪ ﻫﻤ&= #65166;ﻥ ﻳﻚ ﻧﻮﻉ ﺣﻴﻮﺍ&= #65255;ﻰ ﻣﻌﺎﺩﻝ ﺁﻧﺎﻥ که ﻣﻴﺮﺳﻨﺪ'ﭘ= 587; ﺑﺪﺍﻥ ﺍﻧﻮﺍﻉ &= #65187;ﻴﻮﺍﻧﻰ ﻧﻴﺰ ﮐﺎﺭﻣﺎ ﻣ&= #65268;ﺸﻮﻧﺪ.ﻣثلا ﺍﻧﺮﻭﺯﺻﻔﺎﺕ &#= 64404;ﺮﮔﻬﺎ ﻭ ﺩﺭﻧﺪﮔﺎ&= #65253; ﺩﺍﺭﻧﺪ ﻭﺑﺪﺍ&#= 65253; ﺍﻧﻮﺍﻉ ﻫﻢ ﺩﺭ = ﻧﻄﻔﻪ ﻣﺎﺩﺭﻯ ﺁﻥ ﺣﻴ&= #65262;ﺍﻥ ﻴﺮﻭﻧﺪ.ﻭﻳﺎﻋ&#= 65166;ﺷﻘﺎﻥ ﺣﻴﻮﺍﻥ'ﺑﻬﻤﺎ&#= 65253; گونه ﺣﻴﻮﺍﻧᥴ= 6;ﺕ ﺗﻮﻟﺪ ﮐﺎﺭﻣﺎ&#= 65163;ﻰ ﺩﺍﺭﺩ.ﻭﻟی اﮔ= 5198; ﻳﮕﺎﻧﻪ ﻭﻇﻴﻔ&#= 65258; ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺍ&= #65193;ﺭ ﺳﻠﻮﻙ ﺍﻧﺠﺎﻡ &= #65169;ﺪﻫﻨﺪ'ﺑﻬﻤﺎ= 5253; ﻣﺮﺍﺗﺐ ﻓﺼﻮﻝ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻭ ﻳ= ﺎ ﺣﺪّ ﺃﻗﻞ ﺑﻬﻤ&#= 65166;ﻥ ﻓﺼﻮﻝ ﺑﺮﺗﺮ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ' ﺑﺎﺯ ﺑﺠ= ﻬﺎﻥ ﺑﺮ ﻣﻰ ﮔﺮﺩﻧﺪ'= ﺗﺎ ﺑﻘﻴﻪ ﺭﺍﻩ ﺗﮑ&= #65166;ﻣﻞ ﺭﻭﺣﻰ ﺗﺎ ﺍﻟﮕ&= #65262;ﻯ ﮐﻤﺎل ﺪﺭ ﻫﺮﻧ&#= 65262;ﻉ ﮐﻪ ﺭﺏّ اﻟﻨﻮ= 5225; ﻣﻴﮕﻮﺋﻴﻢ'ﻭ ﺑ&= #65240;ﻮﻝ ﻣﺤﻤﺪ ﻗﺎﺋﻢ ﻧ&= #65262;ﻉ ﺧﻮﺩ ﻣﻴﺮﺳﻨﺪ.&= #64400;ﻪ ﺍﻧﺴﺎﻧﻬﺎ ﺑﻘ&#= 65166;ﺋﻢ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﻭ&= #65185; القُدُس ﺷﻬﻮ&= #65193; ﺷﺸﻢ ﺑﺎﻳﺪ ﺑﺮ&= #65203;ﻨﺪ. ﺍﺗﺤﺎﺩ ﻧﺎﻣﻘ&#= 65194;س ﻋﻘﺪﻩ ﻫﺎ ﺑﻴﻦ = ﺧﻮﺩﺷﺎﻥ ﻟﺬﺕ ﻭ ﺷﺎﺩﻯ ﻭ= ﻣﻮﻓﻘﻴّﺖ ﺍﺳﺖ.ﻭﻟﻰ ﻫﻤﺎ&= #65253; ﺍﺗﺤﺎﺩ ﻧﺎﻣﻘ&#= 65194;س 'ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&= #65253; ﻋﺬﺍﺏ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﺗﺎﺯﻩ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺗﻨﻬﺎ ﻓﺮﺍ&= #65197;ﻳﺎﻥ ﺍﺯ ﭼﻨﺎﻥ ﺟﺎﻣ&= #65228;ﻪ ﻫﺎ ﻭ ﻣﺤﻴﻂ ﻫﺎ= ﻯ ﻣﺤﺼﻮﻝ ﺍﺗﺤﺎ&#= 65193; ﻧﺎﻣﻘﺪس ﻧﺎﺧ= 5262;ﺩﺁﮔﺎﻩ ﻋﻘﺐ ﻣﺎﻧﺪﻩ' ﺍ= ﻣﻴﺪ ﻧﺠﺎﺕ ﻣﺮﺣﻠﻪ&#= 65165;ﻯ اﺯ ﻗﻬﻘﺮﺍ ﺭﺍ &= #65193;ﺍﺭﻧﺪ.ﻭﻟﻰ ﺩﺭ ﻫﺮﺣﺎﻝ ﮐﺎ&= #65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﮐ&= #65166;ﺭ ﻭﻳﮋﻩﺍﻯ ﺑﺮﺍ&#= 65263; ﺗﻌﺎﻟﻰ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﻫﺮ ﺍﻧﺴﺎﻥ ﺍﺳ&= #65174;.ﻭﺭﺍﻩ ﺁﻥ ﺷﻨﺎﺧﺖ ﻭل&#= 1740;ّ اﻟﻬﻰ ﻣﺮﺑّﻰ = 5197;ﻩ ﺭﻓﺘﻪ ﺑﺴﻮﻯ ﺧ&= #65194;ﺍﻭﻧﺪ ﺍﺳﺖ.ﮐﻪ ﺧﺪﺍﻭ&= #65255;ﺪ ﺣﺘﻤﺎ ﺑﻄﺎﻟﺐ &= #65211;ﺎﺩﻕ ﻭ ﻣﺴﺘﻌﺪ ﻟﻘﺎ&= #65263; ﺍﻟﻬﻰ ﻣﻌﺮﻓﻰ &= #65207;ﺪﻩ ﺩﺭ ﺭؤﻳﺎ ﻣﻰ ﻧ&= #65252;ﺎﻳﺪ.<o:p></o:p> ﺯﻳﺒﺎﺋ= ﻰ ﺷﻨﺎﺳﺎﻥ ﻭ ﻫﻨ&= #65198; ﺷﻨﺎﺳﺎﻥ ﻣﻌﺘ&#= 65240;ﺪﻧﺪ'ﺗﻌﺒﻴﺮ ﺃثر ﻫﻨﺮﻯ'ﺭﺍ= 5169;ﻄﻪﺍﻯ ﺯﻧﺪﻩ ﺑﻴﻦ ﮐﺎ&= #65197;ﻫﺎﻯ ﻫﻨﺮﻯ ﺑﺎ ﻫﻨﺮ&= #65251;ﻨﺪ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﺑﺮﺍﻯ ناﻇﺮ ﺃثر ﻫﻨʋ= 98;ﻯ' ﺗﻨﻬﺎ ﺗﺤﺮﻳﻚ &= #65227;ﻮﺍﻃﻒ ﻣثبت ﺍﻭ ﺍﺳﺖ'= 4400;ﻪ ﻣﻨﺠﺮ ﺑﺘﺄﻣّ= 5248;ﺎﺕ ﻋﻘﻠﻰ ﻣﻴﺸﻮﺩ. = ﻧﻪ ﻣﺤﺮﻙ ﻋﻮﺍﻃﻒ &= #65251;ﻨﻔﻰ ﻧﺎﻇﺮ ﺃثر ﻫﻨ= 5198;ﻯ.ﮐﻪ ﺗﻨﻬﺎ ﻟﺬﺕ ﻣﻴ&= #65192;ﻮﺍﻫﺪ.ﻭﻫﻤﻴ= 5208;ﻪ ﺩﺭ ﻫﺮ ﮐﺎﺭ'ﺑﺨ= ﺼﻮﺹﺍﺯ ﻧﻈﺮ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺡ ﻳﺎ ﺣﺮﮐﺖ ﺑﺒﺎ&= #65247;ﺎ'ﻭ ﺗﻘﺮّﺏ ﺑﮑﻤﺎ= 5245; ﻭﺧﺪﺍﻭﻧﺪ ﻭ ﺍ&= #65247;ﮕﻮﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺑﺎﻳﺪ &= #65211;ﻮﺭﺕ ﺑﮕﻴﺮﺩ'ﻭ ﻳﺎ ﺣ= ﺮﮐﺖ ﺑﭙﺎﺋﻴﻦ'ﻭﺳﻘ&#= 65262;ﻁ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﮐ&= #65258; ﻣﻨﺠﺮ ﺑﻠﺬﺕﻧ&#= 65268;ﺰ ﻣﻴﺸﻮﺩ.ﮐﻪ ﻫﻢ = ﻣﻮﻗﻔّﺖﺍﺳﺖ'= 5261; ﻫﻢ ﻋﻨﺎﺻﺮ ﺿﺪ = ﻟﺬﺕ' ﺩﺭ ﻣﻴﺎﻥ ﻟﺬﺕ = ﻧﻬﻔﺘﻪ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﮐ= ﻤﺘﺮ ﻟﺬﺕ ﺟﻮﻳﺎﻥ ﻣ&= #65176;ﻮﺟّﻪ ﺁﻥ ﻫﺴﺘﻨﺪ. ﻭﻳ= ﺎ ﺍﮔﺮ ﻣﺘﻮﺟّﻪ &#= 65207;ﺪﻥ ﺑﺪﺍﻥ ﺍﻋﺘﻨﺎ&#= 65163;ﻰ ﻧﺪﺍﺭﻧﺪ.ﻣﺎﻧ&#= 65256;ﺪ ﻣﻌﺘﺎﺩ ﻫﻴﺮﻭ&#= 65163;ﻴﻦ ﺑﺮﺍﻯ ﻣثاﻝ'ﮐ= 5258; ﻣﻴﺪﺍﻧﺪ ﺩﻭﺳ&#= 65166;ﻝ ﺩﻳﮕﺮ ﻭ ﺩﺍﺷﺘ&= #65254; ﺍﻋﺘﻴﺎﺩ ﺑﺎﻳ&#= 65194; ﮐﻨﺎﺭ ﺧﻴﺎﺑﺎ&#= 65253; ﺑﻤﻴﺮﻧﺪ.ﻭﻣﻰ &= #65169;ﻴﻨﺪ ﮐﻪ ﻣﻴﻤﻴﺮﻧﺪ &= #65251;ﻊ ﺫﻟﻚ ﻃﺎﻟﺐ ﺍﺩ&= #65165;ﻣﻪ ﺍﻋﺘﻴﺎﺩ ﺧﻮﺩ &= #65251;ﻴﺒﺎﺷﻨﺪ.ﭼﻮ= 5253; </spa= n>ﻧﻤﻰ ﺧﻮﺍﻫʌ= 56;ﺪ ﻳﺎ ﻧﻤﻴﺘﻮﺍﻧ&#= 65256;ﺪ ﺗﻌﺎﻟﻰ ﻋﻤﻮﺩ&#= 65263; ﻭﺗﮑﺎﻣﻞ ﺑﻴﺎ&#= 65169;ﻨﺪ.ﭘس ﻟﺎﺟﺮﻡ ﻗﻬﻘﺮ&#= 65165; ﻭﮐﺎﺭﻣﺎﻯ ﭘس &#= 65165;ﺯ ﻣﺮﮒ'ﻭ ﺣﺘﻰ ﺭﻧ= ﺠﻬﺎﻯ ﭼﻨﻴﻦ ﻟﺬﺗﻰ ﺭ&= #65165; ﺑﺎﻳﺪ ﺗﺤﻤّﻞ &#= 64400;ﻨﻨﺪ.ﻣﺎﻧﻨﺪ ﻓﺎﺻﻠﻪ ﻳﺎﻓﺘ&#= 65254; ﺍﺯﺟﺎﻣﻌﻪ'ﻭ ﻧ&= #65176;ﻮﺍﻧﺴﺘﻦ ﺑﺮﺍﻯ ﺗﺄﻣﻴﻦ &= #65207;ﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺯ&= #65255;ﺪﮔﻰ' ﻫﻤﺮﺍﻩ ﺑﺎ ﺍﻋ&= #65176;ﻴﺎﺩ ﺧﻮﺩ. ﻣﻴﺪﺍﻧﻴ&= #65250; ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﺩ&= #65197; ﮐﺎﺭ ﻫﻨﺮﻯ ﺧﻮ&= #65267;ﺶ </spa= n>ﺗﻨﻬﺎ ﺍﮐﺘʌ= 36;ﺎ ﺑﺎﺷﺎﺭﺍﺕ ﻣﺎ&#= 65193;ﻯ ﻧﺪﺍﺭﺩ.ﺑﻠﮑﻪ &= #65255;ﺎﭘﻴﺪﺍ ﻳﺎ ﮐﻢ ﭘﻴﺪﺍ'ﺍ= ﺯ ﻋﻨﺎﺻﺮﻯ ﺍﻧﺴ&#= 65166;ﻧﻰ ﻭ ﻋﻮﺍﻃﻒ ﺭﻭﺍ&= #65253; ﺧﻮﺩﺭﺍ ﻧﻘﺶ ﻣ&= #65268;ﮑﻨﺪ.ﮐﻪ ﺍﮔﺮ ﺍﻳﻦ ﻋﻮﺍ&= #65219;ﻒ ﻭﮐﺸﺸﻬﺎﻯ ﺭﻭ&#= 65165;ﻥ ﺁﻟﻮﺩﻩ ﻭ ﻗﻬﻘ&= #65198;ﺍﺋﻰ ﺑﺎﺷﺪ ﺗﻌﻠﻴﻢ &= #65231;ﻴﺮ ﻣﺴﺘﻘﻴﻢ ﻫﻨﺮ&#= 65251;ﻨﺪ' ﺧﻴﺎﻧﺖ ﺑﺘﮑﺎ&#= 65251;ﻞ ﻧﺎﻇﺮﺍﻥ ﺧﻮﺩ &= #65251;ﻴﻨﻤﺎﻳﺪ.ﻭ ﺍﮔﺮ ﺭﻭﺍﻥ ﻧﺴ&= #65170;ﺘﺎ ﭘﺎﻙ ﭼﻮﻥ ﺳﺎﻟ&= #64401;ﺎﻥ ﻳﺎ ﮐﺎﻣﻠﺎ ﭘﺎ&= #65241; ﺩﺭ= ﮐﺎﻣﻠ= ;ﺎﻥ ﺍﻟﻬی ﺪﺭ ﺣﺪّ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺑﺎﺷﺪ' ﺁ= ﻧﮕﺎﻩ ﻋﻮﺍﻃﻒ ﻧﻴﮑﻮ&#= 65263; ﺩﺭﻧﺎﻇﺮﺍﻥ ﺍ&#= 64404;ﺮ ﻣﺴﺘﻌﺪ ﻭﺗﮑﺎ&#= 65251;ل ﺠﻮ ﺑﺎﺷﻨﺪ. ﻭﻧ= ﻪ ﻟﺬﺕﻃﻠﺐﺍﺯ ﺃ&#= 1579;ر ﻫﻨﺮﻯ ﺑﺘﻮﺍﻥ &= #65203;ﻤﺒﻮﻟﻬﺎﻯ ﻣثبتی ﮔﺮﻓﺖ. A= 261; ﻫﺮﭼﻪ ﻧﺎﻇﺮﺍ&#= 65253; ﺃثر ﻫﻨﺮﻯ ﻧﺰ= 5193;ﻳﮑﺘﺮ ﻳﻬﻨﺮﻣﻨﺪ'ﺍﺯ &= #65247;ﺤﺎﻅ ﻋﻨﺎﺻﺮ ﺍﻧﺴﺎ&#= 65255;ﻰﻭﺍﺣﻮﺍﻟﻰ ﻭ ﺷﺒﺎﻫﺖ ﺁﻟﻮ&= #65193;ﮔﻰ ﻳﺎ ﭘﺎکی ﺮﻭﺍ= 5253; ﺑﺎﺷﺪ'ﺁﻧﮕﺎﻩ &= #65193;ﺭﻙ ﻧﺎﻇﺮ ﻓﺮ= ;ﺩﻯ ﺁﻧﺮﺍ ﺍﺯ ﻧﻮﻉ = ﺣﺪس ﺑﺪﻳﻬﻰ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ ﮐﻪ ﻧﻴﺎﺯ ﺑﺎﺳ&= #65176;ﺪﻟﺎﻝ ﺑﻴﺸﺘﺮ'ﻭ ﺑﺤث &= #65261;ﺗﻮﺿﻴﺢ ﻫﻨﺮﻣﻨﺪ ﺭﺍ ﻧ&= #65194;ﺍﺭﺩ.ﭘس ﮐﺎﺭ ﻫﻨﺮﻯ ﺩﺭ = ﻧﺎﻇﺮﺍﻥ ﺧﻴﻠﻰ ﺯﻭﺩ ﺗﺤ&= #65198;ﻳﻚ ﻋﻮﺍﻃﻒ ﻣثبت A= 261; ﻣﻨﻔﻰ ﺗﺠﺮﺑﻪ &= #64344;ﻴﺪﺍ ﻣﻴﮑﻨﺪ.ﻭ ﻳﺎ ﺑ= ﺎﻟﻌﮑس ﻧﻔﺮﺕ ﻭﺩﻭﺭﺗ&#= 65198; ﺷﺪﻥ ﺍﺯ ﻣﻨﻈﻮ&= #65197; ﻧﺎﭘﻴﺪﺍﻯ ﻫﻨ&#= 65198; ﻣﻴﮕﺮﺩﺩ. ﻣﺎﻧ&= #65256;ﺪ ﮔﺮﻳﺰ ﺍﻧﺴﺎﻥ &= #65251;ﺴﺘﻌﺪ'ﺍﺯ ﻳﻚ ﺃثر ﻣﻨﻔﻰ</s= pan> </spa= n>ﺍﺧﻠﺎﻗی ﻮᥴ= 5;ﺯ ﻧﻈﺮ ﺍﻭ ﻭ ﺑﺎﻓ= ﺮﺍﺩ ﺍﻧﺴﺎﻧﻰ ﺁﻟﻮ&#= 65193;ﻩ ﺭﻭﺍﻥ'ﺍﺯ ﻳﻚ ﺃ= ثر ﺗﮑﺎﻣﻞ ﺑﺨﺶ ﻋ&= #65198;ﻓﺎﻧﻰ ﻳﺎ ﻋﻘﻠﻰ' ﻭﺣﺘ= ﻰ ﻓﻠﺴﻔﻰ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺃثرﻫﻨﺮﻯ ﺭﺍ = 5183;ﺪﺍﺭ ﻓﺎﺻﻠﻰ ﺑﻴﻦ ﻫ&= #65256;ﺮﻣﻨﺪ ﻭ ﻧﺎﻇﺮﺍﻥ ﺍﻭ&= #65193;ﺍﻧﺴﺘﻪ ﺑﺎﺷﺪ.ﻭ ﺗﻌﺒﻴ&= #65198; ﻫﻨﺮﻣﻨﺪ ﺩﺭﮐ&#= 65166;ﺭ ﻫﻨﺮﻯ ﺍﻭ'ﭘﺎﻳ&= #65258; ﻭ ﺍﺳﺎس ﺍﻳﻦ ﻋ&= #64401;س ﺍﻟﻌﻤﻞ ﻧﺎﻇﺮ&#= 65165;ﻥ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻳ= ﻦ ﮐﺸﺶ ﻳﺎ ﺗﻘﺮّ&#= 65167; ﻭ ﻋﮑس ﺍﻟﻌﻤﻞ'&= #65169;ﺎ ﮐﺎﺭ ﻫﻨﺮﻯ ﻧﻤ&= #65262;ﻧﻪ ﻳﺎ ﺣﺎﻝ ﻭﻧﺰﺩ&= #65267;ﻚ ﻭ ﻳﺎ ﻓﺮﺍﻕ ﻭﺩ= ﻭﺭﻯ ﻭﻧﻔﺮﺕ ﺫﺍﺕ ﺍ&= #65255;ﺴﺎﻧﻬﺎ ﺍﺯ ﻫﻨﺮﻣﻨﺪ ﻣ&= #65268;ﮕﺮﺩﺩ.ﺍﺗﺤﺎ= 5193; ﻣﻘﺪس ﻫﻢ ﺣﺎﻟ&#= 65166;ﺕ ﺗﮑﺎﻣﻠﻰ ﻭ ﺍﺗ&= #65188;ﺎﺩ ﻧﺎ ﻣﻘﺪس ﻭﺧﺮ&#= 65165;ﺑﮑﺎﺭ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘ= ﻴﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻥ' ﻫﻤ= ﻴﺸﻪ ﺗﺤﻮﻟﺎﺕ ﻣثب= 78; ﻳﺎ ﻣﻨﻔﻰ'ﻭﺍﮐثرA= 165; ﻣﻨﻔﻰ ﺩﺭﺗﻤﺎ&#= 65249; ﺟﺎﻣﻌﻪﻫﺎ'ﺑﺴ&#= 65170;ﺐ ﻫﻤﻴﻦ ﺍﺗّﺤﺎ= 5193; ﻧﺎﻣﻘﺪس ﻋﻘﺪ= 5257;ﻫﺎ ﻣﻴﺒﺎﺷﺪ</sp= an>.ﻭ ᥶= 3;ﺴﺘﻦ ﻣﺮﺯ ﻣﺸﺎﺮﮐﺖ &= #65267;ﺎ ﺟﺪﺍﺋﻰ ﺍﻧﺴﺎ&#= 65253;'ﺍﺯ ﻫﺮ ﺃثرﻫﻨﺮﻯ'= 5261; ﺣﺘﻰ ﻫﺮ ﭘﺪﻳﺪ&= #65257; ﻭﺭﻭﻯ ﺩﺍﺩﻯ ﺩ&= #65197;ﻫﺴﺘﻰ ﭼﻪ ﺭﺳﺪ ﺑﺎﻧﺴ&= #65166;ﻧﻬﺎﻯ ﺩﻳﮕﺮ'ﻫﻤﻴﻦ ﺑ&= #65198;ﺩﺍﺷﺘﻦ ﺍﻧﺴﺎﻧﻬﺎ ﺍﺯ &= #65227;ﻨﺼﺮ ﺍﻧﺴﺎنی ﻮ ﺍﺯ &#= 65227;ﻮﺍﻃﻒ ﻧﺎﭘﻴﺪﺍ'ﺩﺭﻳ&#= 65242; ﺃثرﻫﻨﺮﻯ'ﻳﺎ = 5235;ﻠﺴﻔﻪ ﻭﺣﮑﻤﺖ'ﻭﻳﺎ ﺍ&= #65267;ﺪﺋﻮﻟﻮﮊﻯ ﻭﻣﺬﻫﺒی ﺪﻳن= 40; ﺪﺍﺭﺩ ﮐﻪ ﺩﺭ ﻫﺮ ﺣﺎﻝ= ﺑﺮﺩﺍﺷﺖ ﺩﺭﺳﺘﻰ ﻧﺨﻮﺍ&#= 65259;ﺪ ﺑﻮﺩ.ﺯﻳﺮﺍ ﺩﺭ = ﺳﻄﺢ ﺭﻭﺍﻧﻰ ﻋﻘﺪﻩ &= #65193;ﺍﺭ ﻭ ﺫﻫﻦ ﻫﺎﻯ ﺍﺳ= ﻴﺮ ﺗﻌﺼّﺒﺎﺕ ﻋﻘ= 5268;ﺪﺗﻰ'ﺍﻧﺘﻈﺎʋ= 97; ﻭﺍﻗﻊ ﺑﻴﻨﻰ ﻣ&= #65166;ﺩﻯ'ﭼﻪ ﺭﺳﺪ ﺑﺤﻘﻴﻘﺖ &= #65169;ﻴﻨﻰ ﺍﻟﻬﻰ ﻧﻤﻰ ﺗﻮ&= #65165;ﻧﺪ ﺑﺎﺷﺪ .<o:p></o:p> ﺗﺤﻘﻴﻖ= ﻓﮑﺮﻯ ﺍﻧﺴﺎﻥ'ﺑﺮﺍﻯ &= #65207;ﻨﺎﺧﺖ ﻭﻇﻴﻔﻪ ﺗﻌﺒﻴ&#= 65198;'ﺩﺭ ﻳﻚ ﻣﻮﺿﻮﻉ ﺍﺳ&= #65176;ﺘﻴﻚ ﺟﻤﺎﻟﻰ' ﭼﻪﺍﺯ = ﻫﻨﺮﻣﻨﺪ ﻳﺎ ﻧﺎﻇﺮ ﺃثر &#= 65259;ﻨﺮﻯ ﺁﺳﺎﻥ ﺍﺳﺖ.ﺯﻳ&= #65198;ﺍ ﺍﻳﻦ ﺗﻌﺒﻴﺮ ﻫ&= #65256;ﺮﻣﻨﺪ ﺧﻮﺩ ﺧﺪﻣﺖ= ; ﻣﻴﮑﻨﺪ'ﮐﻪ ﺷﻨﺎﺧﺖ ﻫﻨﺮ ﻭ = ﻫﻨﺮﻣﻨﺪ'ﺩﺭ ﺟﻪ ﻧﻮﻉ ﻭ ﺩﺭﺟ= ﻪﺍﻯ ﺑﺎﺷﺪ.ﺯﻳﺮﺍ ﺍ&= #65255;ﻌﮑﺎس ﻓﮑﺮﻭﻋﻘﻞ ﻭﻋ&#= 65240;ﺪﻩ ﻫﺎ ﻭﻋﻘﻴﺪﻩ ﻫ&= #65166;ﻯ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ.&= #64400;ﻪ ﺗﻤﺎﻣﺎ ﺧﻮﺩ ﺩ&= #65247;ﻴﻞ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺍ&= #65261; ﻭ ﺣﺘﻰ ﻣﻘﺎﻡ ﻓ= ﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﻨ&= #65198;ﻣﻨﺪ ﻣﻴﺒﺎﺷﺪ.ﺯﻳﺮ&#= 65165; ﺩﺭﻫﺮ ﺣﺎﻝ ﺍﻧ&= #65204;ﺎﻥ ﻧﻴﺰ ﺣﻴﻮﺍﻧﻰ &= #65165;ﺳﺖ. ﮔﺮﭼﻪ ﻧﺎﻃﻖ ﻭ&= #65251;ﺘﻔﮑّﺮ ﺍﺳﺖ.ﻭﻟﻰ ﺩﺭ ﮐ= ﺪﺍﻡ </spa= n>ﺩﺭﺟﻪ ﺍﺯ ﮐA= 252;ﺎﻝ ﻣﻨﻄﻘﻰ ﻭ ﺗﻔﮑ&= #1617;ﺮﺍﺕ ﻭ ﻫﺪﻓﻬﺎﻯ ﻧﺎ&= #64344;ﻴﺪﺍﻯ ﺍﻭ.ﻭ ﺗﻌﺒﻴﺮ ﻭ= ﺑﻴﺎﻥ ﺩﺭ ﺃثرﻫﻨﺮﻯ = 5227;ﺎﻣﻞ ﻭ ﻫﺪﻑ ﻫﻨﺮﻣﻨ&= #65194;'ﻳﺎ ﺻﻮﺭﺕ ﻫﻨﺮﻯ ﻭ = ﺳﺒﻚ ﺧﺎﺹ ﺍﻭ ﻣﻴﺒﺎ&= #65207;ﺪ. ﺗﻌﺒﻴﺮ ﺩﺭ ﺃث&#= 1585; ﻫﻨﺮﻯ ﺗﻨﻬﺎ ﻳ&= #65242; ﻧﻤﺎﻳﺶ ﺧﺎﺭﺟ&#= 65264; ﺩﺭ ﺃثر ﻫﻨﺮﻯ &#= 65255;ﻴﺴﺖ.ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﻭ ﺳﺒ&= #65242; ﺧﺎﺹﺍﻭ ﻧﻴﺰ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺗﻌﺒﻴﺮ ﺩﺭ ﺃث&#= 1585; ﻫﻨﺮﻯ ﺗﻨﻬﺎ ﻳ&= #65242; ﻧﻤﺎﻳﺶ ﺧﺎﺭﺟ&#= 65264; ﺩﺭ ﺃثر ﻫﻨﺮﻯ &#= 65255;ﻴﺴﺖ.ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﺍﺯ ﺧ&= #65262;ﺩ ﺑﺮﻭﺯ ﺩﺍﺩﻩ.ﺑ&= #65248;ﮑﻪ ﺍﻳﻦ ﺗﻌﺒﻴﺮ ﻣ&= #65198;ﮐﺰ ﺍﺷﻌﺎﻉ ﻭ ﺭﻭﺷ&= #65254; ﮐﻨﻨﺪ'ﺩﻳﮕﺮ ﻋ&= #65262;ﺍﻣﻞ ﻳﻚ ﮐﺎﺭ ﻓﻨّﻰ &= #65261; ﻫﻨﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﺿﻤﻨﺎ ﺗﻌﺒﻴﺮ&#= 65165;ﺕ ﺍﻧﺴﺎﻧﻬﺎ'ﺑﺨ&#= 65212;ﻮﺹ ﺩﺭ ﺍﻋﻤﺎﻝ ﻫﻨ&= #65198;ﻯ ﻣﺎﺩﻯ ﻭ ﺣﺘﻰ ﻫ= ﻨﺮﻣﻨﺪﻯ هاﻯ ﺍﻟﻬﻰ ﻭ ﻋ&#= 65198;ﻓﺎﻧﻰ'ﻣﻨﺘﻘA= 246; ﮐﻨﻨﺪﻩ ﺩﻳﮕﺮ &= #65227;ﻮﺍﻣﻞ ﻫﻨﺮﻯ ﺑﺪﻳﮕﺮ&#= 65165;ﻥ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﺯ= ﺟﻤﻠﻪ ﺷﻨﺎﺧﺖ ﻫﻨﺮﻣ&#= 65256;ﺪ ﻭ ﻣﻘﺎﻡ ﺭﻭﺣﻰ = ﺍﻭ' ﻭ ﺩﺭﺟﻪ ﺍﺭﺯﺵ = ﻫﻨﺮﻯ ﻭﻯ'ﺃثر ﻫﻨﺮﻯ &#= 65193;ﺍﺭﺍﻯ ﮐﻴﻔﻴّﺘﻰ ﻣﺘ= 5166;ﻓﻴﺰﻳﮑﻰ ﻭ ﺭﻭﺍﻧﻰ ﺍﺳﺖ.= ﮐﻪ ﺭﻧﮓ ﺧﺎﺹ ﻭﻣﻨ&= #65188;ﺼﺮ ﺑﻮﻯ ﺭﺍ'ﺩﺭ ﻫﻨ= ﺮ ﻭ ﻣﻘﺎﻡ ﻋﻘﻠﻰ = ﻭ ﺗﮑﺎﻣﻞ ﻣﻴﺮﺳ&#= 65166;ﻧﺪ. ﮔﺮﭼﻪ ﻫﻤﻪ ﻫﻨ&= #65198;ﻣﻨﺪﺍﻥ ﻣﻴﺘﻮﺍﻧﻨﺪ ﻓ&#= 65198;ﺍﺭ ﺍﺯ ﺑﻴﺎﻥ ﺍﺣﻮ&= #65165;ﻝ ﻭ ﻣﻘﺎﻡ ﺭﻭﺣﻰ = ﻭﻋﻘﻠﻰ ﺧﻮﺩ'ﺩﺭ ﮐﺎﺭ ﻫ= ﻨﺮﻯ ﻧﻤﺎﻳﺪ ﻭ ﻳﺎ ﻧ= ﺎﻇﺮﺍﻥ ﺃثرﻫﻨﺮﻯ'ﮐﻪ = 5175;ﻮﻗّﻒ ﺑﺸﻨﺎﺧﺖ ﺩﻗﻴ&#= 65238; ﺳﺒﻚ ﻫﻨﺮﻯ'ﻭ ﻳ= ﺎ ﻣﻘﺎﻡ ﻭ ﺍﺣﻮﺍ&= #65245; ﻫﻨﺮﻣﻨﺪﺩﺍﺭ= 5255;ﺪ'ﮐﻪ ﺷﺎﻳﺪ ﺑﺘﻮﺍﻧ&#= 65256;ﺪ ﻋﮑس ﺍﻟﻌﻤﻞ ﺩ&#= 65197;ﺳﺘﻰ ﺍﺯ ﺑﺮﺩﺍﺷﺖ ﺧ&= #65262;ﺩ ﺍﺯ ﺍﺭﺍﺋﻪ ﻫﻨ&= #65198; ﺑﺪﻫﻨﺪ.ﺯﻳﺮﺍ &= #65259;ﻤﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺳ&#= 65170;ﻚ ﻭﻳﮋﻩ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﻧﺪ.ﻭﻫﻢ ﻧﺎﻇﺮﺍﻥ ﻭ ﻫﻨ&= #65198;ﺷﻨﺎﺳﺎﻥ ﻧﻴﺰ'ﺑﺮﺩﺍﺷﺖ &= #65227;ﻘﻠﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;.ﮐﻪ ﮔﺎﻫﻰ ﻋﻘﺪﻩ ﻫ&= #65166;ﻯ ﺭﻭﺍﻥ ﻫﻨﺮﻣﻨ&#= 65194; ﻭﻧﺎﻇﺮ ﻣﺘّﺤ= 5194; ﻣﻴﺸﻮﻧﺪ'ﻭ ﺩﺭ = ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣﻞ ﻳﺎ ﻗﻬ&= #65240;ﺮﺍﻫﺎﻯ ﺭﻭﺍﻥ'ﻫﻤﺮﺍﻩ &= #65251;ﺴﻴﺮ ﺯﻧﺪﮔﻰ ﻫﻨﺮﻣ&#= 65256;ﺪ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨ&#= 65194;.ﻭ ﻃﺮﻓﺪﺍﺭ ﻭ ﻓﺪ&= #65165;ﮐﺎﺭ ﺁﻥﻣﻴﺸﻮﻧﺪ ﻭ &= #65267;ﺎ ﻭﺣﺪﺕ ﻋﻘﻴﺪﻩ &= #65259;ﺎﻯ ﻧﻴﮑﻮﻯ ﺗﺄﻣّ= 5248;ﻰ ﺑﺎ ﻫﻨﺮﻣﻨﺪ ﭘ&= #65268;ﺪﺍ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺍﻳ&= #65254; ﺣﺎﻟﺖ ﺧﺎﺹ ﺳﺎ&= #65247;ﮑﺎﻥ ﺑﺎ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺁﻧﻬﺎ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ.&= #65153;ﻧﮕﺎﻩ ﺗﮑﺎﻣﻞ ﻭ ﺗﻌﺎ&= #65247;ﻰ ﺳﻄﺢ ﻋﻘﻞ ᥾= 1; ﺭﻭﺍﻥ ﺳﺎﻟﻚ ﺑﺎ ﭘﻴﺮ = ﺍﻭ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻭ&= #65193;ﺭﻧﺘﻴﺠﻪ ﺍﻳﻦ ﻫﻢ ﺁﻫﻨﮕ&= #65264; ﻋﺸﻖ ﻭﮐﺸﺶ ﺑﻴ&= #65208;ﺘﺮ'ﻭﻫﻤﺮﺍﻩ ﺍﺳﺘﺪﻟﺎﻝ ﭘﻴ&#= 65198; ﻣﻘﺒﻮﻝ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﺍﺯ ﺟﻤﻠﻪ ﻭﻗﺘ&= #65264; ﭘﻴﺮ ﺍﺯ ﺑﺮﺧﻰ = ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧﻰ ﻭ ﺣﺘ&= #65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺳﺎ&= #65247;ﻚ ﻣﻴﮕﻮﻳﺪ'ﺑﺎ ﮐ&= #65252;ﻚ ﺍﻳﻦ ﻫﻢ ﻓﮑﺮﻯ = ﻧﺴﺒﻰ ﻭﻭﺣﺪﺕ ﻳﺎﻓﺘ&#= 65254;'ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺭﻭﺍﻥ &= #65261; ﺍﺣﻮﺍﻟﻰ ﻭ ﻋﻘ&= #65248;ﻰ ﺍﺯ ﭘﻴﺮ ﺍﻟﻬﻰ<= /span> </spa= n>ﺗﻐﻴﻴﺮ ﻭ ﻋA= 252;ﻴﻘﺘﺮﻣﻴﺸﻮﺩ= ;. ﮐﻪ ﺻﻔﺎﺕﺯﺷﺖ &= #65261;ﻳﺎ ﺣﺘﻰ ﻧﻴﮑﻮ'ﻭﻟ&= #65264; ﺯﺷﺖ ﺍﺯ ﻟﺤﺎﻅ = ﻣﻘﺎﻡ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65169;ﺎﻟﺎﺗﺮ ﭼﻮﻥ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﻣﻴﮕﺮﺩﺩ. ﮐﺎﺭ = ﺭﻭﺍﻥ ﮐﺎﻭﺍﻥ ﺩﺭ ﺍﻳ&= #65254; ﺑﺮﺭﺳﻰ ﺃثرﻫA= 256;ﺮﻯ'ﮐﻪ ﺣﺘﻰ ﻧﺎﻡ ﺍﺯ ﺑ= ﻰ ﻫﻨﺮﻯ ﺭﺍ ﺑﺎﻳ&= #65194; ﺑﺪﺍﻥ ﺍﻃﻠﺎﻕ &= #64400;ﺮﺩ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ &#= 65197;ﻭﺍﻧﻰ ﺑﻴﻤﺎﺭ ﺧﻮﺩﺭ&#= 65165; ﺩﺭﻣﻴﻴﺎﺑﺪ.ﻭ&#= 65247;ﻮ ﺗﺎ ﺣﺪﻭﺩﻯ.ﻭ ﻧ= ﻪ ﭼﻮﻥ ﺍﻭﻟﻴﺎﻯ</= span> </spa= n>ﺍﻟﻬﻰ ﺍﺯ ﺍA= 187;ﻮﺍﻝ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ.&= #65261;ﻟﻰ ﺑﺎﺯ ﻫﻤﻪ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﺩﺭ ﺭﻭﺍﺑﻂ ﺍﻧ&= #65204;ﺎﻧﻰ ﺧﻮﺩ' ﻧﻴﺎﺯ ﺑﺸ= ﻨﺎﺳﺎﺋﻰ ﺑﺮﺍﻯ ﺗﺼﻤﻴﻢ &= #65155;ﺧﺬ ﺭﻭﺍﺑﻂ ﺑﺎﻫم &#= 65198;ﺍﺩﺍﺭﻧﺪ. ﺍﺯ ﺍﻳﻦ ﺁثاﺭ &#= 65259;ﻨﺮﻯ ﻣﺎﺩﻯ ﻭ ﻳﺎ ﺍﺯ= ﺑﻴﺎﻧﺎﺕ ﻟﻔﻈﻰ ﻭ ﺭﻓﺘﺎ&= #65197;ﻫﺎﻯ ﻋﻤﻠﻰ ﻭﺍﺟﺘﻤ&#= 65166;ﻋﻰ'ﻣﻴﺘﻮﺍﻧA= 256;ﺪ ﺩﺭﻳﺎﺑﻨﺪ ﭼﻪ &= #65175;ﺼﻤﻴﻤﻰ ﺩﺭ ﺑﺎﺭﻩ ﺭﻭﺍ&= #65169;ﻂ ﺧﻮﺩ ﺑﺎ ﺁﻧﻬﺎ = ﺩﺭ ﭘﻴﺶ ﺑﮕﻴﺮﻧﺪ. = ﻭﻟﻰ ﺍﻟﺒﺘﻪ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﻣﻌﻴﺎﺭ ﺷﻨﺎﺧ&#= 65176;ﻬﺎﻯ ﺧﻮﺏ ﻭ ﺑﺪ ﺁﻧﻬ= ﺎ'ﺑﺴﺘﻪ ﺑﭙﺎﮐﻰ ﻭ ﻧﺎﭘ&= #65166;ﮐﻰ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺁﻧ&= #65260;ﺎ ﺍﺳﺖ.ﮐﻪ ﮐﻮﺭ ﮐ= ﻮﺭﻯ ﺭﺍ ﭘﻴﺪﺍ ﻣﻴﮑ&= #65256;ﺪ ﻭ ﺁﺏ ﮔﻮﺩﺍﻝ ﺭ= ﺍ ﻣﻴﺠﻮﻳﺪ.ﺿﻤﻨ&#= 65166; ﻗﺪﺭﺕ ﺗﺤﻘﻴﻖ &= #65255;ﺎﻇﺮ ﻭ ﺗﻤﺮﻳﻨﺎﺕ ﻗ&= #65170;ﻠﻰ'ﻭ ﺍﺻﻮﻝ ﻭ ﭘﺮﻧﺴ&= #65268;ﺐﻫﺎﻯ ﺩﺭﺳﺖ'ﺩﺭ ﺍﻳﻦ = ﮐﺎﺭ ﺗﺄﺷﻴﺮ ﺩﺭ ﻣﻘ&= #65166;ﻡ ﺩﻳﮕﺮﺍﻥ'ﺍﺯ ﺟ&= #65252;ﻠﻪ ﺃثر ﻫﻨﺮﻯ ﮐﻪ</s= pan> </spa= n>ﻫﺰﻳﻨﻪ ﻳﺎ A= 165;ﺳﺘﺪﻟﺎﻝ ﻳﻚ ﺗﺌﻮﺭﻳﺴﻦ &= #65193;ﺭ ﺩﺭﺳﺘﻰ ﺑﺮﺩﺍ&#= 65207;ﺖ ﺃثر ﻣﺴﺘﻘﻴﻢ = 5261; ﻣﻬﻤﻰ ﺩﺍﺭﺩ'ﮐ&= #65258; ﺩﺭﻫﺮﺣﺎﻝ ﺩﺭ&#= 65259;ﻤﻪ ﺍﻧﺴﺎﻧﻬﺎ ﺟﻨ&#= 65170;ﻪ ﻫﺎﻯ ﺧﻄﺎ ﻭ ﺍﻧ= ﺤﺮﺍﻑ' ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﺑ&= #65198;ﺩﺍﺷﺘﻬﺎﻯ ﺁﻧﻬﺎ ﺧﻴﻠﻰ ﺑ&= #65268;ﺸﺘﺮ ﺍﺯ ﺟﻨﺒﻪ ﻫﺎﻯ = ﻣثبت ﺍﺣﺘﻤﺎﻟﻰ ﺍﻳ&#= 65254; ﺑﺮﺭﺳﻴﻬﺎﻯ ﺍ&#= 65255;ﺴﺎﻥ ﻋﺎﺩﻯ ﺍﺳﺖ.ﺑﻀ&= #65198;ﺭ ﺍﻣﺮﻭﺯ ﻭ ﺁﻳﻨ&= #65194;ﻩ ﺭﻭﺍﻥ ﺧﻮﺩ'ﻭ ﺣ= ﺘﻰ ﺑﻀﺮﺭ ﺟﺎﻣﻌﻪ &= #65261;ﻧﻮﻉ ﺑﺸﺮﻯ.ﻣﮕﺮ ﭼﻮ&= #65253; ﺳﺎﻟﮑﺎﻥ ﻧﺨﺴ&#= 65174; ﺑﺘﺰﮐﻴﻪ ﻧﻔس &#= 65261; ﺗﻘﺮّﺏ ﺑﻤﺮﺍ= 5175;ﺐ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65259;ﺎ'ﻭ ﻋﻘﻠﻬﺎﻯ ﻣﺮﺑ&#= 65262;ﻃﻪ ﺁﻥ ﺗﺠﻠﻴّﺎﺕ &#= 65165;ﻟﻬﻰ ﺑﺮﺳﻨﺪ.<o:p></o:p> ﺗﻌﺒﻴﺮ= ثمرﻩ ﻣﺠﻤﻮﻋﻪ ﺗﺄﻣ&#= 1617;ﻠﺎﺕ ﻣﺘﻮﺍﻟﻰ'ﺩﺭ ﮐ&= #65166;ﺭ ﻫﻨﺮﻯ ﻧﻴﺴﺖ. ﺑ= ﻠﮑﻪ ﻧﺘﻴﺠﻪ ﻭﺣﺪﺕ &= #65175;ﻤﺎﻡ ﻋﻨﺎﺻﺮ ﻫﻨﺮﻯ'&= #65261; ﮐﺮﺍﻣﺎﺕ ﻭ ﺍﻣ&= #64401;ﺎﻧﺎﺕ ﻫﻨﺮﻣﻨﺪ ﻭﻫﻨ&#= 65198;ﺷﻨﺎس ﻭ ﻧﺎﻇﺮﺍﻥ ﻫﻨ&= #65198;ﻯ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ<s= pan dir=3DLTR> </spa= n>ﻣﻌﻤﻮﻟﺎ ﺍʌ= 67;ﻦ ﻭﺣﺪﺕ ﻭﻫﻢ ﻓﮑ&= #65198;ﻯ ﻭ ﺗﻮﺍﻓﻖ ﺑﺎ ﻫ= ﻨﺮﻣﻨﺪ'ﭼﻪ ﺩﺭ ﻣﺤﺎﺳﻦ ﮐﺎ&= #65197;ﺵ'ﻭ ﻳﺎ ﺩﺭ ﻣﻌﺎﻳﺐ = ﺗﻌﻠﻴﻢ ﻣﻨﻔﻰ ﮐﺎﺭﺵ ﺑ&= #65212;ﻮﺭﺕ ﺷﻨﺎﺧﺖ ﺍﻧﺴﺎ&#= 65253; ﺩﺭ ﻧﻈﺮ ﺍﻭﻝ ﺧ= ﻮﺍﻧﺪﻩ ﻣﻴﺸﻮﺩ.ﮐﻪ ﺑﺎ = ﺍﻭﻟﻴﻦ ﮔﻨﺎﻩ ﻋﺎﺷﻖ ﻳ&= #65166; ﻣﻮﺍﻓﻖ ﻳﺎ ﻃﺮ&= #65235;ﺪﺍﺭ ﻣﻴﮕﺮﺩﺩ.ﺯﻳﺮ&#= 65165; ﺑﻬﺪﺍﻳﺖ ﻋﻘﺪ&#= 65257; ﻫﺎﻯ ﻣﻨﻔﻰ ﻭ ﺣ= ﺘﻰ ﺻﻔﺎﺕ ﻣثبت ﻳA= 242; ﮐﺎﺭ ﻫﻨﺮﻯ'ﻭ ﺑ= ﻴﺎﻥ ﻭ ﺭﻓﺘﺎﺭﻯ ﻫﻨ&= #65198;ﻣﻨﺪﺍﻧﻪ'ﮐﻪ ﻫﺮ ﺍﻧﺴﺎﻥ ﻓﻮ&= #65197;ﺍ ﺑﺎﻋﻘﺪﻩﻫﺎﻯ &#= 65255;ﺎﻇﺮ ﺭﻭﺑﺮﻭ ﻣﻴﺸﻮ&#= 65193; ﺗﻄﺒﻴﻖ ﻣﻴﮑﻨ&#= 65194;' ﻭ ﺍﺗّﺤﺎﺩ ﻧﺎ&#= 65251;ﻘﺪس ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﮐ&= #65258; ﺑﻨﺪﺭﺕ ﺍﻧﺴﺎ&#= 65255;ﻬﺎﻯ ﻣﺴﺘﻌﺪ ﺗﮑﺎﻣ&#= 65246; ﺑﺸﺮﻯ ﺑﺎ ﻫﻨﺮ&= #65259;ﺎﻯ ﺍﻭﻟﻴﺎﻯ ﻫﻨﺮ&#= 65251;ﻨﺪ ﺍﻟﻬﻰ'ﺍﻳﻦ ﺗﻄ&= #65170;ﻴﻖ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﮐ= ﻪ ﺩﺭ ﻟﺤﻈﻪ ﺍﻭﻝ = ﻋﺸﻖ ﺑﻴﻦ ﺳﺎﻟﻚ ﻭﻭ&= #65247;ﻰّ ﺍﻟﻬﻰ ﺍﻭ ﺩﺳﺖ = ﻣﻴﺪﻫﺪ. ﮔﺮﭼﻪ ﺍﻳﻦ ﻋﺸ&= #65238; ﻭﺍﻗﻌﻰ ﺩﺭ ﺭؤ&#= 65267;ﺎ </spa= n>ﺍﺯ ﻃﺮﻑ ﻣﺮA= 165;ﺗﺐ ﺍﻟﻬﻰ ﺑﺎ ﮐﻤﻚ = ﻋﻮﺍﻣﻞ ﺭﻭﺍﻥ ﺷﺨﺺ ﺩﺭ = ﺭؤﻳﺎ'ﭼﻨﺎﻥ ﻧﻮﺭﺍﻧﻰ ﻭ ﺷﺪ&= #65255;ﻰ ﻭ ﭘﺮ ﻫﻨﺮ ﻭ ﺍﻟ= ;ﻬﻰ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﺍﮔﺮ ﺗثبیت ﺑʌ= 28;ﺪﻯ ﻋﺸﻖ ﺳﺎﻟﻚ ﺑﺎ = ﭘﻴﺮ ﺍﻟﻬﻰ ﺍﻭ ﻣﻴﮕ&= #65198;ﺩﺩ ﺍﻓﮑﺎﺭ ﺳﺎﻟﻚ &= #65169;ﺠﺎﻯ ﺑﺮﺭﺳﻰ ﻭ ﺗﺤﻠ&= #65268;ﻞ ﻫﺮ ﺁﻧﭽﻪ ﭘﻴﺮ = ﻣﻴﮕﻮﻳﻨﺪ ﻳﺎ ﻣﻴﮑﻨﺪ ﻭ ﻳ= ﺎ ﺩﺳﺘﻮﺭ ﻣﻴﺪﻫ&#= 65194;' ﺍﻇﻬﺎﺭ ﻋﻠﺎﻗ&#= 65258; ﻣﻴﮑﻨﺪ.ﺳﺎﻟﻚ &= #65227;ﺎﺷﻖ ﺩﺭ= ﺣﺪﻭﺩ= ; ﺍﻳﻥ علاﻗﻪ ﻣﻮﺭﺩ A= 235;ﻬﻢ ﻭ ﺗﺼﺪﻳﻖ ﻭ ﺗﻘ= ﻠﻴﺪ ﭘﻴﺮ ﻗﺮﺍﺭ ﻣﻴ&= #64405;ﻴﺮﺩ.<o:p></o:p> ﺍ= ﻟﺒﺘﻪ ﺷﻨﺎﺧﺖ ﺍﺯ ﺃث&#= 1585; ﻫﻨﺮﻯ'ﮐﺸﻒ ﺻﻔ&= #65166;ﺕ ﻓﺮﺍﻭﺍﻥ ﺍﺯ ﮐ&= #65166;ﺭ ﻫﻨﺮﻯ'ﻭﺧﻮﺩ ﻫ&= #65256;ﺮﻣﻨﺪ'ﻭﺣﮑﻤ= 5176;ﻬﺎﻯ ﺩﻳﮕﺮ ﮐﺎﺭ ﻫﻨ&= #65198;ﻯ'ﺑﺨﺼﻮﺹ ﺩﺭ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﺷﺎﻳ&= #65194; ﻧﺎﻗﺪ ﻫﻨﺮﻯ'ﺑ&= #65260;ﺘﺮ ﻣﻴﺘﻮﺍﻧﺪ ﻳﻚ &= #65175;ﻌﺒﻴﺮ ﮐﺎﺭ ﻫﻨﺮﻯ ﺭﺍ = ﺗﻔﮑﻴﻚ ﻭ ﺗﺤﻠﻴﻞ ﻧﻤﺎ&= #65267;ﺪ.ﮐﻪ ﺷﺎﻳﺪ ﺗﻔﺎﻭﺕ &= #65165;ﺭﺯﺵ ﺁثاﺭ ﻫﻨﺮﻯ ﺭ= 5165; ﻧﺴﺒﺖ ﺑﻬﻤﻪ ﻣ&= #65240;ﺎﻳﺴﻪ ﻧﻤﺎﻳﺪ ﻭﻟﻰ ﺑ&= #65166;ﺯ ﺍﻳﻦ ﻋﻨﺎﺻﺮ ﺟ&= #65200;ﺋﻰ ﺩﺭ ﺗﻌﺒﻴﺮ ﺑﺎ&= #65259;ﻢ'ﺩﺭ ﻳﻚ ﻭﺣﺪﺕ ﻫﻨﺮ&= #65263; ﻫﺴﺘﻨﺪ.ﮐﻪ ﻭﺣ&= #65194;ﺕ ﻭﺟﻮﺩﻯ ﻳﻚ ﺃث&#= 1585; ﻫﻨﺮﻯ'ﺑﺎ ﺍﺣﻮ&= #65165;ﻝ ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ'&= #65261; ﺍﺣﻮﺍﻝ ﻧﺎﻇﺮ&#= 65165;ﻥ ﮔﻮﻧﺎﮔﻮﻥ ﻫﻨ&#= 65198; ﺍﻧﻮﺍﻉ ﺑﺨﻠﻖ &= #65165;ﺯ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻣ&= #65268;ﺴﺎﺯﺩ ﻭ ﮐﺸﻒ ﺗﻌﺎﻟﻰ = ﻫﻨﺮﻣﻨﺪ ﻭﻧﺎﻇﺮ ﻫﻨﺮ'ﻭ = ﮐﺸﻒ ﺍﺣﻮﺍﻝ ﺩﺭ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺯ ﺳﺎﻟ&= #64401;ﺎﻥ ﺧﻮﺩ' ﻭ ﮐﺸﻒ ﺑﻴ= ;ﻤﺎﺭﻯ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺑ&= #65268;ﻤﺎﺭ ﻳﻚ ﺭﻭﺍﻥ ﮐﺎﻭ = ﻣﻴﻨﻤﺎﻳﺪ ﺯﻳﺮﺍ ﻫﺮ ﭼﻴﺰ&= #65263; ﺩﺭ ﻫﺴﺘﻰ' ﺩﺍﺭ= ﺍﻯ ﻭﺣﺪﺗﺎ ﻭﺟﻮﺩ &= #65251;ﺮﺑﻮﻁ ﺑﺨﻮﺩ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺗﻤﺎﻡ ﺻﻔﺎ&= #65173; ﻭ ﺍﺟﺰﺍﻯ ﻣﺨﺘ&= #65248;ﻒ ﺳﺎﺯﻧﺪﻩ ﻣﺎﻫ&#= 65268;ّﺖ ﻳﻚ ﺷﻴﺌﻰ'ﻫﻤﻪ = ﺑﺎﻫﻢ ﻳﻚ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﺭﺍ ﻣﻴﺴﺎﺯﻧﺪ. = ﻭ ﺗﻨﻬﺎ ﺑﺎ ﻳﻚ ﺍ= ﻧﺘﺰﺍﻉ ﺫﻫﻨﻰ'ﻣﻴﺘﻮﺍ&#= 65253; ﻭﺣﺪﺕ ﭼﻴﺰﻯ ﺭ&= #65165; ﻳﺎ ﭼﻴﺰﻯ ﺩﻳﮕ&= #65198;ﻯ ﻳﺎﻓﺖ. ﮔﻮﺋﻰ ﻓ= ﺼﻮﻝ ﻣﺨﺘﻠﻔﻰ ﺩﺭ ﺗ&= #64401;ﺎﻣﻞ ﮐﻪ ﻧﻮﻉ ﻭﺍﺣﺪ&= #65263; ﺭﺍ ﺑﻮﺟﻮﺩ می آﻭﺭﻧﺪ' ﻭ ﺍﻧﺴ&= #65166;ﻥ ﻧﻴﺰ ﺗﺎ ﺍﺯ ﺗﻤ= ﺎﻡ ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﻋ&= #65170;ﻮﺭﺗﮑﺎﻣﻠﻰ ﻧﮑﻨﺪ'ﻧﻤﻰ ﺗﻮ&= #65165;ﻧﺪ ﺍﺯ ﻧﻮﻉ ﻓﻌﻠﻰ = ﺧﻮﺩ ﺧﺎﺭﺝ ﮔﺮﺩﺩ'ﮐ&= #65258; ﺑﻨﻮﻉ ﺑﺮﺗﺮ ﺑ&= #65228;ﺪﻯﺒﺮﺳﺪ. ﻭ ﺍﻟّﺎ ﺑﺮﺍﻯ &= #65203;ﻘﻮﻁ ﻧﻮﻋﻰ ﺩﺭ ﻓﺴﺎ&= #65193; ﺭﻭﮔﺎﻥ ﻭﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﻭ ﺍﺗﻠﺎ&= #65233; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ' ﻭ ﻋﺪﻡ ﺗﺤﻘﻖ ﮐ= ﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﻧﻴ= 5200;'ﺑﺘﺪﺭﻳﺞ ﺍﺯ ﻓﺼﻮﻝ ﻧﻮﻉ = ﺑﺸﺮﻯ ﭘﺎﺋﻴﻦ ﻣﻴﺮﻭ&#= 65193;.ﺗﺎ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺭ = ﻫﺮ ﺣﺪّﻯ ﮐﻪ ﺭﺳﻴ&#= 65194;' ﺩﺭ ﻧﻄﻔﻪ ﻤﺎﺩ&= #65197;ﻯ ﺩﺭ ﺭﺣﻢ ﺳﻘﻮﻁ = ﮐﻨﺪ. ﺭﻭﺡ ﺍﻧﺴﺎﻥﺪ&#= 65197; ﻧﺴﺦ ﺑﺪﺗﺮ ﻣﺘ&= #65262;ﻟﺪ ﺷﻮﺩ'ﻭ ﻳﺎ ﺍﮔﺮ= ﻓﺴﺎﺩ ﺑﻴﺸﺘﺮﻯ ﺍﻳﻨ&#= 65242; ﺩﺍﺷﺘﻪ'ﺩﺭ ﻣﺴ&= #65190; ﺣﻴﻮﺍﻧﻰ ﻭ ﺣﺘ&= #65264; ﻓﺴﺦ ﮔﻴﺎﻫﻰ ﻭ&= #65197;ﺳﺦ ﺟﻤﺎﺩﻯ ﻭﻭﺳﺦ &= #65183;ﻤﺎﺩﻯ ﻧﻴﺰ ﮔﻮﺋﻰ ﺯﻳ&= #65198; ﺯﻣﻴﻦ ﺣﻘﺎﺭﺕ &= #65235;ﺮﻭ ﻣﻴﺮﻭﺩ.ﮐﻪ ﺩﺭ = ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻧﻴﺰ' ﺳﺎ= ﻟﻚ ﺑﺎﻳﺪ ﺑﺘﺪﺭﻳ&#= 65182; ﺿﻤﻦ ﺗﺪﺭّﺝ' ﺻ&= #65236;ﺎﺕ ﺯﺷﺖ ﺣﻴﻮﺍﻧﻰ &= #65261;ﺣﺘﻰ ﺻﻔﺎﺕﻧﻮﻉ ﺑﺸ&#= 65198;ﻯﺮﺍ ﺩﺭﺗﺨﻠﻴﻪ ﻣﺮ&#= 65165;ﺣﻞ ﺗﺨﻠﻴﻪ ﺑﻨﺪﻯ &= #65197;ﺍ ﭼﻨﺎﻥ ﻃﻰ ﻧﻤﺎ&= #65267;ﺪ'ﮐﻪ ﺍﺯ ﻣﺮﺍﺗﺐ ﺁﻥ = ﻧﻴﺰ ﻋﺒﻮﺭ ﺗﮑﺎﻣﻠ&#= 65264; ﮐﻨﺪ. ﺍﺯ ﺩﻭﺭﻩ= ﻫﺎﻯ ﺟﺪﻳﺪ ﺟﺴﻤﺎﻧ&#= 65264; ﺑﻨﻔﺴﺎﻧﻰ ﺑﻌ&#= 65240;ﻠﺎﻧﻰ ﻭ ﻋﺎﻃﻔﻰ ﻣﺮﺍ&= #65175;ﺐ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻣﻠﮑﻮﺕ ﻭ ﺟﺒﺮ&= #65261;ﺗﻰ ﭘﻴﺶ ﻣﻴﺮﻭﺩ. <o:p></o= :p> ﺁﻧﭽﻪ ﺭ= ;ﺍ ﮐﻪ ﺍﺯ ﺗﻌﺒﻴﺮ&= #65165;ﺕ ﻫﻨﺮﻣﻨﺪ'ﺩﺭ ﻳ&= #65242; ﺃثر ﻫﻨﺮﻯ'ﻭ ﻳ&#= 65166; ﺣﮑﻤﺘﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺩﺭﻫﻨﺮ ﺍﻟﻬﻰ &= #65165;ﻭﻟﻴﺎ ﻣﻴﻔﻬﻤﻴﻢ' ﻫﻤ&= #65258;ﻯ ﺃثر ﻫﻨﺮﻯ ﺩﺭ &#= 64400;ﻞّ ﺁﻥ ﻧﻤﻴﺒﺎﺷﺪ. = ﻳﻌﻨﻰ ﺩﺭ ﻫﺮ ﺗﻌﺒﻴﺮ = ﺑﺮﺗﺮ'ﻭ ﻳﺎ ﺑﺮﺩﺍﺷﺖ ﻋ&= #65252;ﻴﻖ ﺗﺮ'ﺍﺯ ﻳﻚ ﺃثر &= #65259;ﻨﺮﻯ'ﻧﻮﻉ ﻭﺣﺪﺕ ﻭﺟﻮﺩﻯ</= span> </spa= n>ﺑﺎﻟﺎﺗﺮﻯ ʋ= 93;ﺭ ﺧﻮﺩ ﻣﺨﻔﻰ ﺩﺍ&= #65197;ﺩ.ﻭ ﻫﻴﭻ ﺃثر ﻫﻨﺮ= 5263; ﻧﻤﻴﺘﻮﺍﻧﺪ'ﺑ&#= 65268;ﺶ ﺍﺯ ﻇﺮﻓﻴّﺖ ﻋ&#= 65240;ﻠﻰ ﻭ ﺍﺣﻮﺍﻟﻰ ﻫﻨ&= #65198;ﻣﻨﺪ'ﭼﻴﺰﻯ ﻭﻟﻮ ﺑﺼﻮﺭﺕ ﺳ&= #65252;ﺒﻮﻟﻴﻚ ﻭ ﻣﺒﻬﻢ'ﺩﺭ ﺃث&= #1585;ﻫﻨﺮﻯ ﺧﻮﺩ ﺑﮕﺬﺍﺭﺩ.&= #64400;ﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺳﻄﻮﺡ ﺧﻴﻠ&= #65264; ﺑﺎﻟﺎﺗﺮ ﻋﻘﻠ&#= 65264; ﻭ ﺍﺣﻮﺍﻝ'ﻫﻨﺮ&= #65251;ﻨﺪﻯ ﻭ ﺗﻌﺒﻴﺮ ﻓﮑﺮ&= #65263; ﻭ ﺣﮑﻤﺖ ﺍﻟﻬﻰ = ﻣﻴﻨﻤﺎﻳﺪ.ﺑﺎ&#= 65199; ﻣﺤﺪﻭﺩ ﺑﻬﻤﺎ&#= 65253; ﺳﻄﺢ ﻋﻘﻠﻰ ﺍﻟ&= #65260;ﻰ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ &= #65153;ﺧﺮ ﺧﻮﺩ ﺑﺎﺷﺪ.ﺷﻬ&= #65262;ﺩ ﺷﺸﻢ ﻗﺎﺋﻢ ﺑﺮ&= #65175;ﺮ ﺍﺯ ﻋﻘﻞ ﺍﻟﻬﻰ = ﺷﻬﻮﺩ ﭘﻨﺠﻢ ﻧﻮﺭ ﻣﺼ&= #65220;ﻔﻮﻯ ﺑﺮﺍﻯ ﮐﺎﻣﻞ ﻣ&= #65204;ﻴﺤﻰ ﺍﺳﺖ. ﻭ ﺷﻬﻮﺩ ﻫ= ;ﻔﺘﻢ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﺑ&= #65198;ﺗﺮ ﺍﺯ ﻋﻘﻞ ﺷﻬﻮﺩ = ﺷﺸﻢ ﻗﺎﺋﻢ ﺍﺳﺖ ﻭﻫ&= #65256;ﻮﺯ ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ &= #65227;ﻘﻠﻰ ﺍﻟﻬﻰ ﺩﺭ ﺁﻳﻨ&= #65194;ﻩ ﻫﺎ ﺩﺭ ﺍﻧﻮﺍﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﺎﻣﺤﺪ&#= 65261;ﺩ ﻭ ﺩﺭ ﺗﺠﻠّﻴﺎ&#= 65173; ﺷﻬﻮﺩﻯ ﺑﻰ ﭘﺎ&= #65267;ﺎﻥ ﺗﺎ ﺭﺳﻴﺪﻥ &#= 65169;ﻠﺎﻫﻮﺕ ﻭﻧﻮﺭ ﺍﻟﺄﻧﻮ&#= 65165;ﺭ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺗﺎ ﺃﺑﺪﻳّﺖ ﺑ&#= 65264; ﺣﺪ ﻭ ﺣﺴﺎﺏ ﺩﺭ= ﭘﻴﺶ ﻫﺴﺖ. ﻫﻤﻴﻦ ﻃﻮ= ﺭ ﺩﺭ ﺗﻤﺎﻡ ﻣﺮﺍ&= #65175;ﺐ ﻭﺟﻮﺩ ﭘﺎﺋﻴﻦ &= #65175;ﺮ ﺍﺯ ﻣﺮﺍﺗﺐ ﺗﺠ&= #65248;ّﻴﺎﺕ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ'ﺩﺭ ﻓﺮﺍﻭﺍﻥ ﺍﻧﻮ&#= 65165;ﻉ ﺣﻴﻮﺍﻧﻰ ﻭ ﮔﻴ&= #65166;ﻫﻰ ﻭ ﺟﻤﺎﺩﻯ ﻭ ﺗﺤ= ﺖ ﺟﻤﺎﺩﻯ ﻭﺣﺪﺕ &= #65261;ﺟﻮﺩ ﺟﺴﻤﻰ ﻭ ﺫﻫﻨﻰ = ﺍﮔﺮ ﺗﻮﺍﻧﺴﺘﻨﺪ ﻭ&#= 65261;ﺣﺪﺕ ﻭﺟﻮﺩ ﺭﻭﺍﻥ ﮐ&= #65258; ﺣﺘﻰ ﺩﺭ ﺣﻴﻮﺍ&= #65255;ﺎﺕ ﻧﻴﺰ ﻣﺸﺨّﺺ ﻧ&#= 65268;ﺴﺖ ﺑﺎﻫﻢ ﺗﻔﺎﻭﺕ &= #65193;ﺍﺭﻧﺪ ﭼﻪ ﺭﺳﺪ ﺑﻴﻚ ﺃ= ثر ﻫﻨﺮ ﺍﺯ ﻫﺴﺘﻨ&= #65194; ﻭ ﻫﺮ ﺑﺎﺭ ﺗﻮﻟ= ﻴﺪ ﻫﻨﺮﻯ ﺍﻭ ﻭ ﻫﺮ= ﻣﻮﺿﻮﻉ ﻭ ﺗﻌﺒﻴﺮ ﻓﻨﻮ&= #65253; ﮐﻪ ﺩﺭ ﻫﻨﺮ ﺧﻮ= ﺩ ﺩﺍﺭﻧﺪ ﮐﻪ ﺑﺎ = ﺩﻳﮕﺮﻯ ﻓﺮﻕ ﻣﻴﮑﻨﺪ ﺍ&= #64404;ﺮ ﺍﻃﻔﺎﻝ ﻭﺟﺎﻫ&#= 65248;ﺎﻥ ﺗﻨﻬﺎ ﺍﺯ ﻳﻚ ﺟ= زء ﺃثر ﻫﻨﺮﻯ ﺍﻇ= 5260;ﺎﺭ ﺁﮔﺎﻫﻰ ﻭﺗﺤﺮ&#= 65267;ﻚ ﻋﺎﻃﻔﻰ ﻧﺸﺎﻥ &= #65251;ﻴﺪﻫﻨﺪ'ﺩﺭ ﻭﺍﻗﻊ ﻳﻚ ﭼﻴﺰ = ﺟﺪﻳﺪﻯ ﻧﻴﺎﻓﺘﻪﺍﻧﺪ &#= 65165;ﮔﺮ ﺑﺰﺭﮔﺘﺮان ﻭ = 5227;ﺎﻗﻠﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﻫﻨ&#= 65198;ﻯ ﺁﻥ ﺭﺍ ﺟﺰٴ ﺭﺍ = ﻧﺪﻳﺪﻩ ﺑﺎﺷﻨﺪ ﺑﻠﮑﻪ &= #65153;ﻧﺮﺍ ﻳﮑﻰ ﺩﺭ ﮐﻞّ ﻫ&= #65256;ﺮ ﺩﺍﺭﻧﺪ ﮔﺮﭼﻪ &= #65165;ﻧﮕﺸﺖ ﺭﻭﻯ ﺁﻥ ﻣﻮﺭﺩ = ﻫﻨﺮﻯ ﻧﻤﻰ ﮔﺬﺍﺭﻧﺪ. = ﺍﻳﻨﮑﻪ ﻃﻔﻞ ﻭﺟﺎﻫﻞ ﺗ&= #65256;ﻬﺎ ﻳﻚ ﺟزء ﺍﺯ ﮐﻞ&#= 1617; ﻫﻨﺮ ﺭﺍ ﻓﻬﻤﻴ&= #65194;ﻩ ﻭ ﺗﻌﺒﻴﺮ ﻭ ﺑﻴ= ﺎﻥ ﺃثرﺭﺍ ﺩﺭﻳﺎA= 235;ﺖ.ﺯﻳﺮﺍ ﺃثرﻫﻨری ﺪﺭ᥶= 7;ﺪﻭﺩ ﺳﻄﺢ ﻋﻘﻞ ﻭﮐﺎ&= #65251;ﻞ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺧ&= #65262;ﺩﺵ ﻣﻴﺒﺎﺷﺪ ﻭ ﺧﻮ&= #65193; ﭘﺴﻨﺪﻯ ﻋﻘﺪﻩ &= #65197;ﻭﺍﻥ ﺷﺨﺼﻰ ﺁﻥ ﺟﺎﻫ&= #65246; ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻫ= ﺮ ﺍﻧﺴﺎﻥ ﺍﺯ ﻟﺤ&= #65166;ﻅ ﮐﻤﺎﻝ ﺁﻟﻮﺩﮔ&#= 65264; ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﻫﻤﮕﻰ ﺩﺭﺟﺎﺗ&#= 65264; ﺍﺯ ﺑﻴﻤﺎﺭﻯ ﺩ&= #65165;ﺭﻧﺪ ﮐﻪ ﺑﺎﻳﺪ ﭘﺎﮐ&= #65204;ﺎﺯﻯ ﮐﻨﻨﺪ ﻭ ﺍﻟّﺎ &= #65255;ﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻦ ﺭﻭﺡ ﺗ&= #65200;ﮐﻴﻪ ﻳﻌﻨﻰ ﺭﻭﺯ ﺑﺮ&= #65261;ﺯ ﻣﺰﻳﺪ ﺑﺮ ﻋﻠّ&#= 65174; ﻭ ﺗثبیت ﻭ ﻓﺰA= 261;ﻧﻰ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﻭ ﺍﺗﻠﺎﻑ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ'ﺩﺭ ﺯ&= #65255;ﺪﮔﻰ ﻟﺬﺕ ﺑﺨﺶ ﻭ ﭘﺮ= ﻓﺴﺎﺩ ﻣﻴﮕﻮﻳﻨﺪ ﮐﻪ &= #64344;س ﺍﺯ ﻣﺮﮒ ﺳﻘﻮﻁ = ﺗﻮﻟﺪ ﻧﻮﻋﻰ ﺣﻘﻴﺮﺗ&#= 65198; ﻧﺴﺦ ﻭﻣﺴﺦ ﻭ ﻓ= ﺴﺦ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ &= #64380;ﻮﻥ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺯ&= #65255;ﺪﮔﻰ ﻧﻴﮑﻮ ﻭ ﺭﻓﺘﺎ&= #65197;ﻯﺘﺮﺑﻴﺘﻰ ﻭ ﺗﮑﺎﻣﻠﻰ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ ﮐﻪ ﺑﻴﺶ = ﺍﺯ ﻇﺮﻓﻴّﺖ ﭘﺎﮐ= 5264; ﻧﺎﻗﺺ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺧﻮﺩ'ﻓﮑﺮ ﻧﻤﻴ&= #64401;ﻨﻨﺪ ﻭﺁﺭﺯﻭ ﻧمی ﻨ= 5252;ﺎﻳﻨﺪ.ﭼﻪﺭﺳʋ= 94; ﺑﻮﺳﻴﻠﻪ ﮔﻔﺘ&#= 65253; ﻔﻠﺎﻧﻰ ﺑﺘﮑﺎ&#= 65251;ﻞ ﺣﺘﻰ ﺍﻓﻘﻰ ﺑﻨ&= #65252;ﺎﻳﺪ ﭼﻪ ﺭﺳﺪ ﺑﺘﮑﺎ&= #65251;ﻞ ﻋﻤﻮﺩﻯ ﺩﺭ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﻭ ﻫﺮﮐس &= #65193;ﺭ ﻳﻚ ﺳﻄﺢ ﺍﺩﺭﺍ&= #65241; ﻭ ﺍﺣﻮﺍﻝ ﺍﺯ ﺩ= ﻭ ﺃثر ﻫﻨﺮﻯ ﻭ ﺑ&#= 65166; ﻓﮑﺮ ﻓﻠﺴﻔﻰ ﻭ = ﺣﮑﻤﺖ ﺍﺩﺑﻰ ﺳﻴﺮ ﻭﺳ&= #65268;ﺎﺣﺖ ﻓﮑﺮﻯ ﻭ ﺭﻭﺍﻧ&= #65264; ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.&= #65261; ﻫﺮﻳﻚ ﺩﺭ ﻳﻚ ﺳ= ﻄﺢ ﺍﺯ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﻭ ﺣﮑﻤﺖ ﻳﻚ ﺃث&= #1585; ﻳﺎ ﻫﺮﭼﻴﺰ ﻭ ﻓ= ﮑﺮ ﻭ ﻧﮑﺘﻪﺍﻯ'ﺩﺭ = ﻋﺎﻟﻢ ﺷﺨﺼﻰ ﺧﻮﺩ ﺩﺍ&= #65197;ﺩ .<o:p></o:p> ﻭﻇﻴﻔﻪ= ﺍﺻﻠﻰ ﺗﻌﺒﻴﺮ ﻭﺑﻴﺎ&#= 65253; ﻫﻨﺮﻯ ﺁﺷﮑﺎﺭ &= #65197;ﺍ'ﻫﻨﺮﻣﻨﺪ ﺗﺒﺪﻳﻞ ﺯﺑﺎن= 740; ﺒﺴﺒﻚ ﺧﺎﺹ ﻭﺍ&= #65203;ﺘﻴﻞ ﺧﻮﺩ ﻣﺒﺪّﻝ ﻣ&#= 65268;ﮑﻨﺪ.ﮔﻮﺋﻰ ﺣﮑﻤﺘﻰ ﺭﺍ ﺑﺰ&= #65169;ﺎﻥ ﺧﺎﺹ' ﻫﻨﻮﺯ ﮐﻪ= ﺩﻳﮕﺮﺍﻥ ﻧﻤﻰ ﺩﺍﻧﻨﺪ ﺗ&= #65198;ﺟﻤﻪ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﺩ&#= 65197; ﺃثرﻫﻨﺮﻯ ﺧﻮA= 193; ﻣﻰ ﮔﻨﺠﺎﻧﺪ.ﻭ = ﺍﺯ ﺍﻳﻦ ﺗﻌﺒﻴﺮ ﻭ = ﺑﻴﺎﻥ ﻫﻨﺮﻯ ﺧﺎﺹ'ﮐﻪ = ﻫﻨﺮﻣﻨﺪ ﻧﻴﺰ ﺭﺑﻄﻰ &#= 65259;ﻢ ﺑﻘﻮﺍﻧﻴﻦ ﻣﻨ&#= 65220;ﻖ ﻣﺎﺩﻯ ﺑﺸﺮﻯ ﻧ&= #65194;ﺍﺭﺩ' ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﻧ&= #65268;ﺰ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺘ&#= 65258; ﺑﺎﺷﻨﺪ.ﻭﺣتی = 575;ﺯ ﺑﻴﺎﻥ ﻫﻨﺮﻯ ﭼ&= #65268;ﺰﻯ ﺑﻔﻬﻤﻨﺪ.ﻣﮕﺮ &= #65153;ﻥ ﺃﻧﺪﻙ ﺍﻓﺮﺍﺩ &= #65175;ﻌﺎﻟﻰ ﻳﺎﻓﺘﻪ' ﮐﻪﺭﻭ&= #65165;ﻥ ﺑﺎ ﭘﺎﮐﻰ ﺑﻴﺸ&= #65176;ﺮ ﺩﺍﺭﻧﺪ.ﻭﻳﺎ ﺩ&= #65197; ﺳﻄﺢ ﺭﻭﺍﻥ ﻫﻨ&= #65198;ﻣﻨﺪ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺩﺭ = ﻫﻤﺎﻥ ﺭﺩﻩ ﺍﺯ ﺳﻤﭙﺎ&= #65175;ﻰ ﻫﺎ ﻭ ﻋﻘﺪﻩ ﻫﺎ= ﻭﻋﻘﻴﺪﻩ ﻫﺎ.ﺯﻳﺮﺍ ﻫﻨﺮ = ﺳﻤﺒﻮﻟﻴﻚ' ﭼﻪ ﺭﺳﺪ ﺯﺑﺎﻥ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻳﺎ = ﺑﺎﻟﺎﺗﺮ' ﻫﺮﮔﺰ ﺍﺭﺗﺒﺎ&#= 65217; ﻣﺴﺘﻘﻴﻢ ﺑﺎ ﻣ&= #65256;ﻄﻖ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﺪ&= #65165;ﺭﺩ.ﮔﺮﭼﻪ ﻣﺨﺎﻟﻒ ﻧﻴﺴﺖ &= #65261; ﻣﮑﻤّﻞ ﻣﻴﺒﺎ= 5207;ﺪ. ﻭﻟﻰ ﻓﻬﻢ ﺍﻳﻦ = ﮐﻤﺎﻝ ﻭ ﺗﮑﻤﻴﻞ ﺷﺪﻥ&= #64381;ﻨﺎﻥ ﻣﻨﻄﻘی ﺒﺮﺍﻯ &#= 65211;ﺎﺣﺒﺎﻥ ﻣﻨﻄﻖ ﭘﺎﺋﻴﻥ&#= 65176;ﺮ ﻣﻔﻬﻮﻡ ﻧﻴﺴﺖ. = ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪﻣﺤﺼّ= 5246; ﮐﻮﺩﮐﺴﺘﺎﻥﺪ= 5197;ﻙ ﺑﻴﺎﻥ ﻣﺤﺼّﻞ &#= 65193;ﺑﻴﺮﺳﺘﺎﻧی ﺮﺍ ﻧﻤﻰ ﮐﻨﺪ.ﺯ= ﺑﺎﻥﻔﺎﺭغ اﻟﺘﺤﺼﻴﻞ ﺩﺍ= 5255;ﺸﮕﺎﻩ ﻧﻴﺰ'ﻣﻮﺭﺩ ﻓﻬ&= #65250; ﮐﻪ ﺩﺑﻴﺮﺳﺘﺎ&#= 65253; ﻧﻤﻰ ﺑﺎﺷﺪ. ﻟﺬ= ﺍ ﮐﺎﺭﻫﻨﺮﻯ ﭼﻮ&#= 65253; ﻣﻨﻄﻖ ﺍﻧﺴﺎﻥ'&= #65251;ﺎﺭﺍ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺑ&= #65252;ﻨﻄﻖ ﺑﺎﻟﺎﺗﺮ ﻭ ﻓﻬ&= #65250; ﻋﻤﻴﻖ ﺗﺮ ﺩﺭ ﺃ= ثر ﻫﻨﺮﻯ ﺑﺮﺳﺎﻧ&#= 65194;. ﭘس ﺗﺤﺮﻳﻚ ﻋﻮ&#= 65165;ﻃﻒ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻣ&= #65268;ﮑﻨﺪ. ﺩﺭ ﻧﻈﺎﺭﺕ ﻫﺮ&= #64400;ﺎﺭ ﻫﻨﺮﻯ که ﺩﺭ ﺍ&#= 65235;ﺮﺍﺩ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ. = ﻭ ﻣﻨﻄﻖ ﻣﺘﻔﺎﻭ&#= 65173; ﺩﺍﺭﻧﺪ.ﭘﺎﺋﻴ&#= 65254; ﺗﺮ ﺭﺍ ﺑﻔﻬﻤﻨ&= #65194;'ﻭﻟﻰ ﻣﻨﻄﻖ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﺧﻮﺩ'ﺩﺭ ﻧﺮ= ﺩﺑﺎﻥ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261;ﺭﻭﺍﻧﻰ ﻧﻤﻰ ﻓﻬﻤﻨﺪ.ﻭ = ﻟﺬﺍ ﺗﺤﺮﻳﻚ ﻋﻮﺍﻃ&#= 65234;'ﺍﮔﺮ ﮐﺎﻣﻠﻰ ﺍﻟﻬﻰ &= #65193;ﺳﺖﺩﺍﺩ' ﺩﻟﻴﻞ ﺗﻌﺎﻟﻰ &= #65169;ﻴﺸﺘﺮ ﺟﺴﺘﻦ ﺁﻥ ﮐﺎﻣ&= #65246; ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭ ﺩ= ﻟﻴﻞ ﺗﻤﺎﻡ ﺑﺎﻟﺎﺗ&#= 65198;ﺍﻥ ﺑﻴﺎﻥ ﮐﻨﻨﺪﻩ&#= 65261; ﺗﻌﺒﻴﺮ ﮐﻨﻨﺪ&#= 65257; ﺩﺭ ﻳﻚ ﺃثرﻫﻨ= 5198;ﻯ ﻳﺎ ﮐﻠﺎﻡ ﻫﻨﺮ&= #65263; ﺩﺭ ﻋﻘﻞ ﻣﻴﺒﺎ&= #65207;ﺪ. ﺩﺭ ﺣﻘﻴﻘﺖ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ'ﺩﺭ ﻧﻈﺮ = ﺑﻴﻚ ﺃثر ﻫﻨﺮﻯ' ﻳﺎ &= #65267;ﻚ ﻓﮑﺮ ﻭ ﺍﻳﺪﻩ ﺍ= ﺭﺍﺋﻪ ﺷﺪﻩ'ﺍﻧﺘﺨﺎﺑ&#= 65264; ﺩﺭ ﺧﻮﺩ ﻧﺪﺍﺭ&= #65193;.ﮐﻪ ﭼﮕﻮﻧﻪ ﺗﺤﺮﻳ&#= 65242; ﻋﺎﻃﻔﻰ ﻧﺸﺎﻥ &= #65169;ﺪﻫﺪ'ﻭ ﻳﺎ ﺑﺨﻮﺍﻫﺪ ﭼ&= #64405;ﻮﻧﻪ ﺑﺮﺩﺍﺷﺖﻋﻘﻠ= 5264; ﻧﻤﺎﻳﺪ. ﺯﻳﺮﺍ = ﺩﺭ ﺳﺎﺧﺘﻤﺎﻥ ﺭﻭ&#= 65187;ﻰ ﺍﻭ ﺟﺰ ﻋﻮﺍﻃﻒ = ﻣثبت ﻭﻋﺎﻟﻰ ﻭ ﺍﻟﻬ&= #65264; ﻧﻴﺴﺖ.ﺧﻮﺩ ﺗﻌ&= #65170;ﻴﺮ ﻫﻨﺮﻯ ﻣﻮﺟﻮﺩ &= #65193;ﺭ ﻫﺮ ﺃثر ﻫﻨﺮﻯ'&#= 65227;ﻤﻠﺎ ﺗﺮﺟﻤﻪ ﺑﺰﺑﺎ&#= 65253; ﺣﺎﻝ ﺧﺎﺹ ﻫﻨﺮ&= #65251;ﻨﺪ ﺍﺯ ﺣﻘﻴﻘﺘﻰ ﺍ&= #65203;ﺖ'ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ &= #65169;ﺰﺑﺎﻥ ﺣﺎﻝ ﺧﻮﺩ ﺑﻴﺎ&= #65253; ﮐﺮﺩﻩﺍﻧﺪ.ﻭﻟ&#= 65264; ﺗﺎ ﺯﺑﺎﻥ ﺣﺎﻝ = ﻫﺮ ﻫﻨﺮﻣﻨﺪﻯ ﺭﺍ &= #65255;ﺪﺍﻧﻴﻢ' ﺩﺭﻙ ﺑﻴﺎﻧﺎﺕ &= #65259;ﻨﺮﻯ ﺍﻭﺭﺍ ﻧﻤﻰ ﮐﻨ&= #65268;ﻢ.ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﺍﺷﻌﺎ&= #65197; ﻋﺮﻓﺎﻧﻰ ﺭﺍ'ﺍ&= #65199; ﺯﺑﺎﻥ ﻫﻤﻪ ﻋﺎ&= #65197;ﻓﺎﻥ ﺷﻨﻴﺪﻩﺍﻳﻢ' ﻭ&= #65259;ﻤﭽﻨﺎﻥ ﺧﻮﺍﻫﻴﻢ ﺷﻨﻴ&#= 65194;. ﻭﻟﻰ ﻫﺮﺷﺎﻋﺮ &= #65169;ﺴﺒﻚ ﻓﻬﻢ ﺧﻮﺩ ﻭﺯﺑ&= #65166;ﻥ ﺨﻮﻳﺶﻣﻴﮕﻮﻳ= 5194;.ﮐﻪ ﮔﻮﺋﻰ ﺁﻧﺎﻥ ﺗ&= #65256;ﻬﺎ </spa= n>ﺍﺯ ﻋﺸق اﻟ᥾= 0;ﻰ ﻣﻴﮕﻮﻳﻨﺪ. ﻭ ﺍ= ﻳﻦ ﻋﺸﻖ ﺭﺍ'ﺍﮔﺮ ﺁ= ﺷﻨﺎ ﺑﺪﺍﻥ ﺑﺎﺷﻴﻢ'&= #65165;ﺯ ﺯﺑﺎﻥ ﻫﺮ ﮔﻮﻳ&= #65256;ﺪﻩ ﻭﺷﺎﻋﺮﻯ ﻣﮑﺮ&#= 65197; ﺷﻨﻴﺪﻩﺍﻳﻢ. ﺑ&= #65166;ﺯ ﻣﻄﻠﻮﺏ ﻭ ﻗﺎﺑ&= #65246; ﺗﻮﺟّﻪ ﺍﺳﺖ.ﻭ &= #65165;ﺣﺴﺎس ﺧﺴﺘﮕﻰ ﺍﺯ ﺷﻨ&= #65268;ﺪﻥ ﻣﮑﺮﺭ ﻧﺪﺍﺭﻳ&#= 65250;.ﺯﻳﺮﺍ ﺑﻴﺎﻧﺎﺕ ﻣﺨﺘ&#= 65248;ﻒ ﻭ ﺗﻌﺒﻴﺮﺍﺕ ﻫ&= #65256;ﺮﻯ ﻣﺘﻔﺎﻭﺕ'ﺩﺭ ﺯ&= #65169;ﺎﻥ ﻭ ﺳﺒﻚ ﻭ ﺳﻠﻴﻘ= ﻪ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﺣ&= #65262;ﺍﻟﻰ ﻭ ﺍﻓﮑﺎﺭ ﻭ ﻋﻮ= ﺍﻃﻒ ﻭ ﻣﻘﺎﻡ ﺭﻭﺣﻰ = ﻫﻨﺮﻣﻨﺪ ﺭﺍ'ﺑﻤﺎ ﻧﺸﺎﻥ = ﻣﻴﺪﻫﺪ. ﮐﻪ ﻫﺮﮐس ﻋﻮﺍ&#= 65219;ﻒ ﻭﺍﺣﻮﺍﻟﻰ ﺧﺎ&#= 65209; ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #65169;ﺨﺼﻮﺹ ﻭﻗﺘﻰ ﮔﻮﻳﻨﺪ&#= 65257; ﺳﻤﺒﻮﻟﻴﻚ ﺻﺤ&#= 65170;ﺖ ﻣﻴﮑﻨﺪ. ﺍﮔﺮ ﺁ= ﺷﮑﺎﺭﺍ ﭼﻮﻥ ﻓﺮﻣﻮﻟﻬ&#= 65166;ﻯ ﺭﻳﺎﺿﻰ ﻭﻗﻮﺍ&#= 65255;ﻴﻦ ﻓﻴﺰﻳﻚ'ﻭ ﻗﻀﺎ&= #65267;ﺎﻯ ﻫﻨﺪﺳﻰ ﻭﺍﺿﺢ &= #65169;ﻴﺎﻥ ﮐﻨﺪ. ﺁﻧﮕﺎﻩ ﺧ= ﻮﺍﻧﻨﺪﻩ ﻭ ﺷﻨﻮﻧﺪﻩ ﻭ ﻧ= ﺎﻇﺮ ﺃثرﻫﻨﺮﻯ'ﻧﺨA= 262;ﺍﻫﻨﺪ ﺗﻮﺍﻧﺴﺖ ﺍﺣﻮ&#= 65165;ﻝ ﻭ ﺍﻓﮑﺎﺭﻭ ﻣﻘ&= #65166;ﻡ ﺭﻭﺣﻰ ﮔﻮﻳﻨﺪ&#= 65257; ﻭﻫﻨﺮﻣﻨﺪ ﺭﺍ &= #65169;ﻔﻬﻤﺪ. ﭘس ﺍﻳﻦ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺑﻴﺸﺘﺮ ﺑﻰ ﻫﻨ&= #65198;'ﻭﻳﺎ ﮐﻢ ﻫﻨﺮ ﻣﻴﮕﺮ&= #65193;ﺩ. ﻭ ﻧﻪ ﭼﻮﻥ ﺍﻭﻟ= ﻴﺎﻯ ﺍﻟﻬﻰ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ ﺁﺭﻳﺎ ﺷﺪﻩ'ﮐﻪ = ﻫﺮﭼﻪ ﺳﻌﻰ ﻣﻴﮑﻨﻨﺪ &= #65153;ﺷﮑﺎﺭ ﻭﻭﺍﺿﺢ ﻧﻈﺮ ﺧ&= #65262;ﺩ ﺭﺍ ﺑﻴﺎﻥ ﮐﻨﻨ&= #65194; ﻭ ﺍﺭﺍﺋﻪ ﺑﺪﻫ&= #65256;ﺪ'ﺑﺎﺯ ﺳﻤﺒﻮﻟﻴک ﻤﻴ= 5208;ﻮﺩ.ﺯﻳﺮﺍ ﺷﻨﻮﻧﺪﮔﺎﻥ ﻭ&#= 65191;ﻮﺍﻧﻨﺪﮔﺎﻥ ﻭ ﻧﺎﻇﺮﺍﻥ ﻫﻨ&= #65198;ﻣﻨﺪﻯ ﺁﻧﻬﺎ'ﺩﺭ ﻫﺮ ﺣ= ﺎﻝ ﺩﺭ ﺳﻄﺢ ﭘﺎﺋﻴ&= #65254; ﺗﺮﻫﺴﺘﻨﺪ.ﻭ ﺁ&= #65207;ﮑﺎﺭﺗﺮﻳﻦ ﮐﻠﺎﻡ ﺍﻭﻟﻴﺎ &= #65197;ﺍ'ﺑﺎ ﻗﻮﺍﻋﺪ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﻭ ﭼﻨﺪ ﭘﻬﻠﻮ ﻭ= ﺑﻰ ﻓﺎﻳﺪﻩ ﺑﺮﺍﻯ &= #65191;ﻮﺩ ﻣﻴﺪﺍﻧﻨﺪ.ﭘس &#= 65169;ﺮﺗﺮﺍﻥ ﻋﺎﻗﻠﺘﺮ ﻭ ﺍﻟ&= #65260;ﻰ ﺗﺮ ﻭﻫﻨﺮﻣﻨﺪ&#= 65175;ﺮ' ﺍﮔﺮ ﻣﻮﺭﺩ ﺗﺤ&= #65198;ﻳﻚ ﻋﻮﺍﻃﻒ' ﺍﺯ ﻃﺮ= ﻑ ﻫﻨﺮﻧﻤﺎﻳﺎﻥ &#= 64344;ﺎﺋﻴﻦ ﺗﺮﻗﺮﺍﺭ ﮔﻴﺮ&#= 65255;ﺪ.ﻋﻤﻠﺎ ﺑﻬﺮﻩ ﻋﻘﻠﻰ ﻫ&= #65250; ﻧﻤﻰﮔﻴﺮﻧﺪ.ﺩ&#= 65197; ﺣﺎﻟﻴﮑﻪ ﺑﺎﻟ&#= 65228;ﮑس ﺩﺭ= ﻣﺮﺍﺗ= ;ﺐ ﭘﺎﺋﻴﻦ ﺗﺮ'ﮐﻪ = ﺩﺭﻫﺮ ﮐﺎﺭ ﻫﻨﺮﻯ ﺗﺤ&= #65198;ﻳﻚ ﻋﻮﺍﻃﻒ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ. ﺗﻮﻗﻒ ﺗﺤﺮﻳﻚ &= #65227;ﻘﻠﻰ ﺁﻧﻬﺎ ﻣﻴﺮﺳﺪ.&= #64400;ﻪ ﻣﻨﺠﺮ ﺑﻔﺎﻳﺪ&#= 65257; ﮔﻴﺮﻯ ﻋﻘﻠﻰ ﻭ = ﻓﻠﺴﻔﻰ ﻣﻴﺸﻮﻧﺪ.ﻭ ﺟﺎ&= #65247;ﺐ ﺍﻳﻨﮑﻪ ﻣﺮﺍﺗ&#= 65168; ﺑﺎﻟﺎﺗﺮ ﻋﻘﻠ&#= 65264; ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﺩﺭ ﻣﻮﺍﺭﺩﺁث= 575;ﺭ ﻫﻨﺮﻯ'ﮐﻪ ﺳﻄﺢ = ﭘﺎﺋﻴﻦ ﺩﺍﺭﻧﺪ'ﻭ ﺣﺘﻰ = ﺗﻌﺒﻴﺮﺍﺕ ﻗﻬﻘﺮﺍ ﺑﺮﻧﺪ&#= 65257;'ﺑﺮﺍﻯ ﻫﻢ ﺳﻄﺤﺎﻥ ﺧﻮ&= #65193; ﻳﺎ ﭘﺎﺋﻴﻦ ﺗﺮ&= #65165;ﻥ ﺍﺯ ﺧﻮﺩ ﺩﺍﺭﻧ&= #65194;'ﺑﺮﺍﻯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ ﻋﻘﻠﻰ ﻭ ﻫﻨﺮ ﺍ= ﻟﻬﻰ' ﺑﺮﺩﺍﺷﺖ ﻣثب= 78; ﺍﺯ ﻫﻤﺎﻥ ﺑﻴﺎﻧﺎ&#= 65173; ﻣﻨﻔﻰ ﻣﻴﻨﻤﺎ&#= 65267;ﻨﺪ.<o:p></o:p> ﻭ ﺍﮔﺮ ᤨ= 0;ﺴﻰ ﺍﻋﺘﻤﺎﺩ ﺑﺎﺭ&#= 65199;ﻳﺎﺑﻰ ﻭ ﺗﻐﻴﻴﺮ ﺩﺭ ﺍ= ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ'ﺣﺘﻰ ﺍﺯ ﺗﻔﺴﻴﺮ ﻣث&#= 1576;ت ﺁﻧﻬﺎ ﺍﺯ ﺁثا= 5197; ﻭﺍﻗﻌﻰ ﻣﻨﻔﻰ &= #65193;ﻳﮕﺮﺍﻥ'ﺧﻮﺩ ﻧﻴﺰ ﻣﻴﺘﻮﺍﻧ&#= 65256;ﺪ ﻫﻤﺎﻥ ﺗﻌﺎﻟﻰ &= #65261; ﺗﮑﺎﻣﻞ ﺭﺍ ﺑﻴ&= #65166;ﺑﻨﺪ ﮐﻪ ﭘﻴﺮ ﺍﻟﻬﻰ = ﺗﻌﺒﻴﺮ ﻣثبتی 'ﺍﺯ ﻳﻚ = 5155;ﻣﺮ ﻣﻨﻔﻰ ﮐﺮﺩﻩ ﺍ&= #65203;ﺖ.ﺑﺨﺼﻮﺹ ﺩﺭ ﺗﻔﺴﻴﺮﺍﺣ&#= 65262;ﺍﻝ ﻭﺍﻓﮑﺎﺭ ﻭ ﺭؤ&#= 65267;ﺎﻫﺎﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ.&= #64400;ﻪ ﻭﻗﺘﻰ ﺑﺎ ﺻﺤﻨ&= #65258; ﻫﺎﻯ ﻣﻨﻔﻰ ﺭﻭ&= #65169;ﺮﻭ ﻣﻴﺸﻮﻧﺪ'ﭘﻴﺮ &= #65251;ﻴﺘﻮﺍﻧﺪ ﺗﻔﺴﻴﺮ ﺭﺍ ﭼﻨ&= #65166;ﻥ ﮐﻨﺪ'ﮐﻪ ﺟﻨﺒﻪ = ﻫﺎﻯ ﻣثبت ﻟﺎﺯﻡ ﺑA= 198;ﺍﻯ ﺁﻳﻨﺪﻩ ﺳﺎﻟﻚ &= #65197;ﺍ'ﺑﺪﻟﻴﻞ ﺁثاﺭ ﻣﻨﻔی ﺪA= 197; ﺭؤﻳﺎﻫﺎﻯ ﺧﻮ= 5193; ﺳﺎﻟﻚ ﺭﺍ ﻣﺘﻘ&= #65166;ﻋﺪ ﮐﻨﺪ'ﮐﻪ ﺑﺎﻳﺪ = ﭼﻪ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨ&= #65236;ﻰ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺩﻭ= ﺭ ﮐﻨﺪ. ﻭ ﻟﺬﺍ ﺭﻭ= ;ﺍﻥ ﺳﺎﻟﻢ ﻭ ﻋﻘﻞ ﭘ= ﻴﺸﺮﻓﺘﻪﺍﻯ ﻟﺎﺯﻡ ﺍﺳﺖ' ﮐﻪ= ﺩﺭ ﺧﺪﻣﺖ ﺗﻌﺒﻴﺮ &= #65261; ﺑﻴﺎﻥ ﻭﺗﻔﺴﻴ&#= 65198; ﻭ ﺑﺮﺩﺍﺷﺖ ﻣث&#= 1576;تی ﺑﻨﻤﺎﻳﺪ.ﻳﺎ ﺩ&= #65267;ﮕﺮﺍﻥ ﺭﺍ ﮐﻤﻚ ﮐﻨﺪ ﮐ= ﻪ ﻓﻬﻢ ﻣثبت ﺍﺯ = 5165;ﻣﻮﺭ ﻣﻨﻔﻰ ﺑﻨﻤﺎﻳ&#= 65256;ﺪ.ﭘس ﮐﺎﺭ ﻫﻨﺮﻯ ﺍﻳ&= #65254; ﻫﻨﺮﻣﻨﺪ'ﺑﻴﺸ&#= 65176;ﺮ ﺳﻤﺒﻮﻟﻴﻚ ﺫﺭ &= #65175;ﺸﺒﻴﻪ ﻭ ﺗﺠﺴّﻢ ﻭ ﺗﺠ&= #65204;ّﺪ'ﻣﺪﺍﻡ ﺁﻧﺮﺍ ﺗﺒﺪﻳﻞ &= #65169;ﺤث ﻣﻴﻨﻤﺎﻳﺪ.ﻭﻟ&#= 65264; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺗﻤﺎﻡ ﺍﻟﻬﺎﻣ&#= 65166;ﺕ ﺷﻬﻮﺩﻯ ﻭﺭؤﻳ= 5166;ﻫﺎ ﻭ ﺍﻓﮑﺎﺭ ﺳﺎﻟ&= #65242; ﺭﺍ'ﮐﻪ ﻣﺎﺩﻯ ﻭ= ﻣﺠﺴّﻢ ﻭ ﻣﺠﺴّﺪ ﻣﻴﺒ&#= 65166;ﺷﺪ'ﺗﺒﺪﻳﻞ ﺑﺒﻴﺎﻧﺎﺕ ﺳﻤ&#= 65170;ﻮﻟﻴﻚ ﻣﻴﮑﻨﻨﺪ. ﺗﺎ ﺷ= ﺎﻳﺪ ﺷﻨﻮﻧﺪﻩ ﺑﺎﺍ&#= 65203;ﺘﻔﺎﺩﻩ ﺍﺯ ﺯﻣﻴﻨﻪﻫﺎ&#= 65263; ﻣﻨﻔﻰ ﮐﻪ ﺩﺭ ﻓ= ﮑﺮ ﺩﺍﺷﺘﻪ'ﻓﻬﻢ ﻣ&= #1579;بت ﺁﻧﺮﺍ ﺑﻨﻤﺎﻳ&#= 65256;ﺪ.ﻭﭼﻮﻥ ﺍﻧﺴﺎﻥ ﻓﻬﻤﻴ&#= 65194; ﺁﻧﺮﺍ ﺩﻭﺳﺖ ﻧ&= #65194;ﺍﺭﺩ' ﺍﺯ ﺧﻄﺮ ﻓﺮﺍﺭ&= #65263; ﻣﻴﮕﺮﺩﺩ ﻭﭼﻮ&#= 1606; ﺪﻭﺳﺖ ﺩﺍﺷﺖ ﻳ&= #65166; ﻓﺮﺍﺭ ﺭﺍ ﺩﻭﺳ&= #65174; ﺩﺍﺷﺖ ﺻﻔﺎﺕ ﺩ&= #65267;ﮕﺮ ﻟﺎﺯﻡ ﺁﻥ ﺣﺎﻝ = ﺭﺍ ﺑﺴﻬﻮﻟﺖ ﺩﺭ ﺧ&= #65262;ﺩ ﺗثبیت ﻣﻴﻨﻤᥴ= 6;ﻳﺪ ﮐﻪ ﺍﮔﺮ ﻗﺒﻠﺎ = ﻣﻴﺸﻨﻴﺪﻩ ﺑﻮﺩﻩ'ﺍﻋﺘﻨﺎ&#= 65163;ﻰ ﭼﻨﺪﺍﻥ ﻧﺪﺍﺷ&#= 65176;ﻪ ﺍﺳﺖ .<o:p></o:p> ﻣﻮ᥹= 5;ﻮﻉ ﺟﻤﺎﻝ ﻭﺯﻳﺒﺎ&#= 65163;ﻰ ﻧﻘﻄﻪ ﺁﻏﺎﺯ ﻳ&= #65242; ﮐﺎﺭ ﻫﻨﺮﻯ ﻧﻴ&= #65204;ﺖ.ﮐﻪ ﺑﺘﻮﺍﻧﻴﻢ ﺑﻤ&#= 65262;ﺟﺐ ﺁﻥ ﻣﻮﻗّﺘﺎ ﺑ&#= 65252;ﻮﺿﻮﻉ ﻣﺎﺩﻯ ﺃثرﻫﻨA= 198;ﻯ ﺑﺮﺳﻴﻢ.ﺑﻠﮑﻪ &= #65199;ﻳﺒﺎﺋﻰ ﺗﻨﻬﺎ ﻧﻘﻄﻪ ﺁ&= #65231;ﺎﺯ ﺟﻬﺖ ﺟﻬﺶ ﺑﺮﺍ&= #65263; ﻳﻚ ﻋﻤﻞ ﻭﺟﺪﺍ&= #65255;ﻰ ﻭ ﺭﻭﺍﻧﻰ ﻣﻴﺒ&= #65166;ﺷﺪ. ﮐﻪ ﺗﻌﺒﻴﺮﻯ ﺍ&= #65199; ﻭﺍﻗﻊ ﺩﺭ ﺁﻥ ﺑ= ﺒﻴﻨﻴﻢ.ﺟﻬﺎﻧ&#= 65264; ﮐﻪ ﻣﺎﺭﺍ ﺑﻤﻮ&= #65215;ﻮﻉ ﺟﻤﺎﻟﻰ ﻣﻴﺮﺳ&#= 65166;ﻧﺪ.ﮐﻪ ﻫﻤﺎﻥ ﻋﺎﻟﻢ ﻣ&= #65240;ﻮﻟﺎﺕ ﻭﺟﺪﺍﻧﻰ ﻭﻋﻘ&#= 65248;ﻰ ﻭ ﺍﺣﺴﺎس ﻋﻤﻴ&#= 65238; ﻋﺎﻃﻔﻰ ﻋﻘﻠﺎ&#= 1606;ی اﻭﻟﻴﺎ ﻣﻴﺒﺎ= 5207;ﺪ.ﮐﻪ ﺁﻧﮕﺎﻩ ﺑﻮﺳﻴ&#= 65248;ﻪ ﺁﻥ= ﺗﻌﺒﻴ= ;ﺮ'ﻭﺟﺪﺍﻥ ﻣﺎﺭﺍ ﺑﻤﻮﺿﻮ&#= 65227;ﺎﺕ ﻭﺍﻗﻌﻰ ﻣﻌﻨﻰ &= #65193;ﺍﺭ ﻣﻴﺮﺳﺎﻧﺪ.ﺩﺭ &= #65187;ﺎﻟﻴﮑﻪ ﻣﻮﺿﻮﻋﺎﺕ ﻣﺎ&#= 65193;ﻯ ﻭﺍﻗﻌﻰ ﻫﻢ ﮐﻪ = ﻧﺒﺎﺷﺪ'ﺣﻘﻴﻘ&#= 65264; ﻧﻴﺴﺖ.ﻭﺩﺭﻳﺎ&#= 65235;ﺖ ﻣﺎﺩﻯ ﺍﺯ ﮐﺎﺭ = ﻫﻨﺮﻯ'ﮐﺎﺭ ﻫﻤﻪ ﻣﺮﺍﺗﺐ ﻋ&= #65240;ﻠﻰ ﻫﺴﺖ.ﺍﻣﺎ ﺑﺮﺩ&= #65165;ﺷﺖ ﺭﻭﺍﻧﻰ ﻭﻣﺘﺎ&#= 65235;ﻴﺰﻳﻚ'ﺍﺯ ﺍﻣﻮﺭ ﻧﺎﺳﻮﺗ&#= 65264; ﻣﺎﺩﻯ' ﻫﻤﺎﻥ ﺟ= ﻬﺎنی اﺯ ﻣﻌﻘﻮﻟﺎﺕ= 5165;ﺳﺖ.ﮐﻪ ﻣﺎ ﺍﺯ ﻃﺮﻳﻖ ﻣ= ﺎﺩﻩ'ﻭﺣﺘﻰ ﻣﺴﺘﻘﻴﻤﺎ ﺑﻤ&#= 65176;ﺎﻓﻴﺰﻳﻚ ﻣﻴﺒﺮﻳﻢ.ﺯﻳﺮ&#= 65165; ﺷﻨﺎﺧﺖ ﻭﺍﻗﻌ&#= 65268;ّﺎﺕ ﻣﺎﺩﻯ'ﮐﺎﺭﻯ ﺍ&= #64404;ﺮ ﻋﺒث ﻭ ﺑﺎﻃﻞ ﻧ&= #65170;ﺎﺷﺪ' ﮐﺎﺭﻯ(ﻣﺼﺎﺩﺭ&#= 65257; ﺑﻤﻄﻠﻮﺏ) ﺍﺳﺖ = ﻭﺍﺯ ﻭﺍﻗﻌﻴّﺎﺕ ﻣ= 5166;ﺩﻯ ﻧﻤﻴﺘﻮﺍﻧﻴﻢ &#= 65169;ﺤﻘﺎﻳﻖ ﻣﻠﮑﻮﺗﻰ ﻭ ﺑﺎ&= #65247;ﺎﺗﺮ ﺑﺮﺳﻴﻢ.ﻟﺬﺍ ﻋ&= #65248;ﻤﺎﻯ ﺯﻳﺒﺎﺋﻰ ﮔﻔﺘ&#= 65258;ﺍﻧﺪ'ﮐﻪ ﻫﺮ ﺣﻘﻴﻘﺘﻰ ﺩ&= #65197; ﮐﺎﺭ ﻫﻨﺮﻯ' ﺁﻧ= ﺠﺎ ﻣﺘﺠﻠّﻰ ﻭ ﭘﻴ&#= 65194;ﺍ ﻣﻴﺸﻮﺩ'ﮐﻪ ﻣﺎ&= #65197;ﺍ ﺑﻮﺍﻗﻊ ﺑﺮﺳﺎ&#= 65255;ﺪ.ﺧﻠﻂ ﺑﺤث ﻭﺍﻗﻊ ﻭ ﺣ&= #65240;ﻴﻘﺖ' ﻫﻤﻪ ﻣﺘﻔﮑّﺮ= 5267;ﻦ ﻏﻴﺮ ﺍﻟﻬﻰ ﺭﺍ = ﻣﻐﺸﻮﺵ ﺩﺭ ﺗﻔﮑّﺮﺍﺕ &#= 65191;ﻮﺩ ﻣﻴﻨﻤﺎﻳﺪ.ﺯﻳ&#= 65198;ﺍ ﻣﺎﺩﻩ ﻇﺎﻫﺮﻯ &= #65193;ﺭ ﻫﺮ ﺃثر ﻫﻨﺮﻯ'&#= 65261; ﺣﺘﻰ ﻏﻴﺮﻫﻨﺮ&#= 65263;'ﻣﺘﺠﻠّﻰ ﻭ ﺁﺷﮑﺎﺭ ﻫﺴﺖ.= ﻭ ﻫﻤﺎﻥ ﻭﺍﻗﻊ ﺍ&= #65175;ّﻔﺎق اﻓﺘﺎﺩﻩ ﻣﻴﺒ= 5166;ﺷﺪ.ﻣﺎ ﺍﻳﻦ ﻭﺍﻗﻊ ﭼﻮ&= #65253; ﻫﻤﭽﻨﺎﻥ ﺑﺴﻮ&#= 65263; ﮐﻤﺎﻝ ﺧﻮﺩ ﺩﺭ = ﺗﻐﻴﻴﺮﺍﺕ ﺑﻌﺪﻯ ﻣﻴﺪﺍﻧ&#= 65268;ﻢ' ﮐﻪ ﻫﻴﭻ ﻣﻮﺟﻮ&= #65193;ﻯ ﺩﺭ ﺟﻬﺎﻥ ﻭﻫﺴ&= #65176;ﻰ </spa= n>ﻣﺘﻮﻗّﻒﺩﺭ= ; ﻭضع ﻤﺎﺩﻯ ﺧﻮﺩ ﻧﻴ&= #65204;ﺖ.ﭘس کسی را ﺍﺯ ﻫﻨʋ= 98;ﻯ ﻣﺘﻮﻗّﻒ ﮐﺮﺩ= 5257;'ﮐﻪﻣﺮﺣﻠﻪﺍʌ= 63;ﺎﺯ ﺍﺣﻮﺍﻟﻰ ﺗﻐﻴ&#= 65268;ﺮﺍﺕ ﺷﻴﺌﻰ ﻣﺎﺩﻯ ﺍ&= #65203;ﺖ.ﻳﻌﻨﻰ ﮐﺴﻰ ﻧﻤﻴﺘﻮﺍ&#= 65255;ﺪﺁﻧﺮﺍ ﻧﮕﺎﻩ ﮐﻨﺪ. ﮔﺮ= ﭼﻪ ﻳﻌﻨﻰ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﻫﻢ ﻧﺪﺍﺭﺩ. ﻭﻟ= ﻰ ﺣﻘﻴﻘﺖ ﻫﻤﺎﻥ &= #65251;ﺮﺣﻠﻪﺍﻯ ﺍﺳﺖ' ﮐﻪ ﺍﻳﻦ ﻭ= ;ﺍﻗﻊ ﺍﺗّﻔﺎﻕ ﺍﻓﺘ= 5166;ﺩﻩﻭﺑﺘﺪﺭﻳ᥶= 2; ﺑﺂﻥ ﻧﺰﺩﻳﻚ ﻣ&= #65268;ﺸﻮﺩ.ﮔﺮﭼﻪ ﺩﺭ ﺃﺑﺪﻳّﺖ ﻣ&#= 65220;ﻠﻖ ﺑﻰ= ﺍﻧﺘﻬ= ;ﺎ'ﺑﺤﻘﻴﻘﺖ ﻧﻬﺎﺋﻰ ﺧﻮﺩ ﻣ&= #65268;ﺮﺳﺪ.ﮐﻪ ﺗﺤﻘﻖ ﻓﺮﻣﺎﻥ &= #65155;ﺯﻟﻰ ﺃﺑﺪﻯ ﮐﻦ ﻓﻴﮑ&= #65262;ﻥ ﺍﻟﻬﻰ'ﺑﺮﺍﻯ ﺍ&= #65197;ﻭﺍﺡ ﺗﻤﺎﻣﻰ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﻣﻴﺒﺎﺷﺪ ﻧﻪ ﻓ&= #65240;ﻂ ﺍﻧﺴﺎﻥ ﻭ ﺣﻴﻮ&= #65165;ﻥ ﻭﮔﻴﺎﻩ'ﮐﻪ ﻣﻮ&= #65183;ﻮﺩﺍﺕ ﺃﺗﻤﻰ ﭼﻮﻥ ﻭﻣ&= #65262;ﺟﻮﺩﺍﺕ ﺃثیرﻯ ﻣﺤﺘﻮʌ= 67;ﺎﺕ ﻫﺮ ﻫﺴﺘﻪ ﺃﺗﻤ&= #65264;'ﻭ ﺣﺘﻰ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﺗﺤﺖ ﺃثیرﻯ ﻳA= 166; ﮐﻮﺍﻧﺘﻮﻡ ﻭ ﻓ&= #65262;ﺗﻮﻥ ﻭ ﻫﺮ ﻧﺎﻡ ﺩﻳﮕ= ﺮﻯ'ﮐﻪ ﺍﺯ ﻣﻨﺒﻊ ﺍﺻﻠ&= #65264; ﺍﻧﺮﮊﻯ ﻫﺴﺘﻰ &= #64380;ﻮﻥ ﺧﻮﺭﺳﻨﺪ ﻣﺪﺍ&#= 65249; ﻫﺮ ﻟﺤﻈﻪ ﻣﺎﻧ&= #65256;ﺪ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺑ&#= 65252;ﺐ ﺃﺗﻢ ﺩﺭ ﺁﻥ ﻣﻨ= ﻔﺠﺮ ﻣﻴﮕﺮﺩﺩ.ﭼﻪ ﺭ&= #65203;ﺪ ﻣﺮﮐﺰ ﮐﻬﮑﺸﺎ&#= 65253; ﻭﻣﺠﻤﻮﻋﻪ ﻫﺎ&#= 65263; ﮐﻬﮑﺸﺎﻧﻰ ﺑﺎ&#= 65247;ﺎﺗﺮ'ﮐﻪﻣﺎ ﺭﺍ ﺑﺒﻰ ﻧﻬﺎﻳ&= #65174; ﻣﺮﺍﺗﺐ ﻭﺟﻮﺩ&#= 65263; ﺍﻧﻮﺍﻉ ﺗﺤﺖ ﺃ&= #1579;یرﻯ ﻣﻴﺒﺮﺩ. ﮐﻪ ﺩﺭ= ﻣﻄﻠﻖ ﻓﺮﺿﺎ ﺃﺯﻟﻰ ﻭ = ﺁﻏﺎﺯ ﭘﻴﺪﺍﻳﺶ ﻣﻄﻠ&#= 65238; ﻫﺴﺘﻰ'ﻳﻚ ﺭﻭﺡ = ﺟﺪﺍ </spa= n>ﺷﺪﻩ ﺍﺯ ﺭﻭA= 185; ﺍﻟﺄﺭﻭﺍﺡ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ'ﮔﺮﭼﻪ ﺧﻮﺩ ﻧﻴﺰ ﻳﻚ ﺭ= ﻭﺡ ﺟﺪﺍ ﺷﺪﻩ'ﺍﺯ ﻋ= ﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺧﺪﺍﻭﻧ&#= 65194;(ﻫﻮ)ﺩﺭ ﻫﺎﻫﻮﺕ ﻋﻤّا= 69;ٴ'ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻰ ﻫﺎ ﻣ= ﻴﺒﺎﺷﺪ ﭘس ﻫﻤﻪ ﺩﺭ ﺣﺎ&= #65245; ﺗﻌﺎﻟﻰ ﻭﺗﮑﺎ&#= 65251;ﻞ ﺭﻭﺣﻰ ﻫﺴﺘﻨﺪ.&= #64400;ﻪ ﺍﺯ ﻣﺮﺍﺗﺐ ﺗﺤ&= #65174; ﺟﻤﺎﺩﻯ'ﺧﻮﺩﺭ&#= 65165; ﺑﻤﺮﺍﺗﺐ ﺍﻧﻮ&#= 65165;ﻉ ﺟﻤﺎﺩﻯ ﻭﻣﻮﻟ&#= 64401;ﻮﻟﻰ ﻭ ﺳﻠّﻮﻟﻰ ﺑﻤ&#= 65198;ﺍﺗﺐ ﭘﻴﭽﻴﺪﻩ ﺗﺮ' ﺑ= ﺨﺼﻮﺹ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ ﻭ ﺑﺸﺮﻯ ﻣﻴﺒﺮ&= #65193; ﭘس ﺭﺍﻩ ﺩﺭﺍﺯ &= #65165;ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻭﻣ&= #65262;ﺟﻮﺩﺍﺕ ﺑﻬﺘﺮ ﻓﺮﺷﺘﻪ &= #64404;ﻮﻧﻪ ﻭ ﺍﻟﻬﻰ ﺷﺪﻩ ﻭ= ﺗﺎﺃﺑﺪ ﺩﺭﺑﻴﻨﻬﺎﻳﺖ &#= 65193;ﺭ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ'ﻭ ﺗﺠﻠّﻴﺎﺕ ﺷﻬ= 5262;ﺩ ﺍﻟﻬﻰ ﺁﻧﻬﺎ ﺑ&= #65166; ﻋﻘﻠﻬﺎﻯﻋﻈﻴ= 5250; ﻭﻋﻈﻴﻢ ﺗﺮ ﮐﻪ = ﻫﺮﻳﻚ ﺍﺯ ﺩﻳﮕﺮﻯ ﻫﺰ&= #65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮﻋﻘﻞ ﺑ&#= 65198;ﺗﺮ ﺩﺍﺭﻧﺪ <o:p></o:p> ﭘس ﺣﻘﻴ= ﻘﺖ ﺍﻳﻦ ﺍﺳﺖ'ﮐﻪ ﺗ= ﺎ </spa= n>ﺃﺑﺪﻳّﺖ ﺗᤨ= 1;ﺎﻣﻠﺎﺕ ﺭﻭﺣﻰ ﻫﺴﺖ'ﻭﻟ&= #65264; ﺍﻳﻨﻚ ﺩﺭﻧﻮﻉ &= #65169;ﺸﺮﻯ' ﻭ ﺑﺮﺣﺴﺐ ﻋﻘﻞ = ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﺎ'ﺩﺭ ﺣ= ﺪّ ﺃﮐثر ﺗﮑﺎﻣﻞ = 5153;ﻥ'ﺩﺭ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ'ﺑﺤﻘﻴ&#= 65240;ﺖ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65169;ﺮﺍﻯ ﻓﻬﻢ ﻭ ﻗﺪﺭﺕ ﺑ= ﻴﻨﺎﺋﻰ ﻭ ﺑﻴﻨﺶ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﻣﻴﺘﻮﺍﻥ ﺭﺳﺪ.&= #64400;ﻪ ﺩﺭ ﺍﻧﻮﺍﻉ ﺑﺎ&= #65247;ﺎﺗﺮ'ﺣﻘﺎﻳﻖ ﺑﺎﻟﺎﺗﺮ ﻓﺮﺍ&#= 65261;ﺍﻥ ﺍﺳﺖ. ﻫﻴﭻ ﮔﺎﻩ= ﺩﺭ ﻫﻴﭻ ﻣﺮﺣﻠﻪ ﺗ&= #64401;ﺎﻣﻞ ﺩﺭ ﻫﻴﭻ ﻧﻮﻋﻰ = ﺩﺭ ﺟﻬﺎﻥ'ﻧﻤﻰ ﺗﻮ&= #65165;ﻥ ﺑﺤﻘﻴﻘﺖ ﺭﺳﻴ&#= 65194;.ﮔﺮﭼﻪ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺑﻬﻔﺖ ﺩﺭﺟﻪ ﺣق ﻴﺎ ﺣ&= #65182;' ﻭﻫﻤﺎﻥ ﺷﻬﻮﺩ &= #65251;ﺮﺍﺗﺐ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻧﻬﺎﺋﻰ ﺑﺮﺍﻯ &= #65255;ﻮﻉ ﺑﺸﺮﻯ'ﻭ ﻭﺍﺻﻞ = ﺩﺭ ﺣﺞّ ﺃﮐﺒﺮ ﺷﻬ&#= 65262;ﺩﺷﺸﻢ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; القُدُس ﻣﻴﺒ&= #65166;ﺷﺪ. ﮐﻪ ﻫﺮ ﮐس ﻣﻴﺘ&= #65262;ﺍﻧﺪ ﺑﺮﺳﺪ' ﻭﺑﺎﻳﺪ = ﺑﺮﺳﺪ. ﻭﻟﻰ ﭘس از ﺑﺎ= 5197;ﻫﺎ ﮐﺎﺭﻣﺎﻫﺎﻯ ﻧ&#= 65204;ﺦ ﻭﻣﺴﺦ ﺑﺪﺗﺮ' ﺩ= ﺭ </spa= n>ﺗﻮﻟّﺪﺍﺕ ᥻= 5;ﺮﺍﻭﺍﻥ ﭘﺮ ﻋﺬﺍﺏ ﺑﺠﻬ&= #65166;ﻥ . ﭘس ﺟﻬﺎﻥ ﻫﻨﺮ= ﻯ ﻧﻴﺰ'ﺑﺮﺣﺴﺐ ﻋ&= #65240;ﻞ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺩﺭ= ﮐﻤﺎﻝ ﻋﻘﻠﻰ ﻣﻴﺴّﺮ &#= 65165;ﻳﻦ ﻧﻮع اﺳﺖ. ﮐﻪﺑ&#= 65166;ﺯ ﺍﻳﻦ ﻋﻘﻞ ﺑﺸﺮ&= #65263; ﻧﻮﻋﻰ ﺟﻬﻞ ﻧﺴ&= #65170;ﻰ ﺩﺍﺭﺩ. ﻭﺯﻳﺒﺎ&= #65163;ﻰ ﻫﺎﻯ ﺩﻳﮕﺮﻯ'ﺩ&= #65197; ﺻﻮﺭﺗﻬﺎ ﻭ ﺩﺭ = ﺳﻴﺮﺗﻬﺎ ﻭ ﺩﺭ ﻣﺎﻫﻴّﺘ&#= 65260;ﺎﻯ ﻣﻮﺟﻮﺩﺍﺕ ﻓﻮ&#= 65237;ﺑﺸﺮﻯ ﺩﺭ ﭘﻴﺶ ﻫﺴﺖ.ﮐ= ﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺁﻥ &= #65165;ﻧﻮﺍع ﺮﺍ ﺩﺭﻣﺮﺍﺗﺐ &= #65227;ﻘﻠﻬﺎﻯ ﺍﻟﻬی ﺘﺮ'ﻭ ﺍﺧ&= #65248;ﺎﻗﻰﺍﻟﻬﻰ ﺗﺮ ﻭ ﺍﺣﻮﺍﻝ ﻓ= ﺎﻧﺘﺰﻯ ﺗﺮ ﻭ ﺭﻭﺍﻧﻬﺎ&= #65263; ﭘﺎﻛﺘﺮ ﺳﺎﺯﻧ&#= 65194;ﻩ ﺭؤﻳﺎﻫﺎﻯ ﺍﺯ &#= 65255;ﻮﺭ ﻭﺍﺣﻮﺍﻝ ﺍﻟﻬ&#= 65264; ﻏﻴﺮ ﻗﺎﺑﻞ ﺗﺼ&= #65262;ﺭﺩﺍﺷﺘﻪ ﺑﺎﺵ.ﮐﻪﺳﺎﻟﮑ&#= 65166;ﻥ ﻭ ﺷﺎﻫﺪﺍﻥ ﺗﺠ&= #65248;ّﻴﺎﺕ ﺍﻟﻬﻰ ﺗﻨﻬﺎ ﺑ&= #64381;ﻨﺪ ﺩﺭﺟﻪ ﺍﺯ ﺍﻳﻦ = ﺯﻳﺒﺎﺗﺮﻫﺎ ﺩﺭ ﺷﻬﻮﺩﻫﺎ ﻣ&= #65268;ﺒﺎﺷﺪ.ﻭﺑﻘﻴ= 5258; ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ. ﻫﺮ ﺭﻭﺡ= ﻣﻮﻓﻖ ﺍﻣﺮﻭﺯ ﺑﺎﻳﺪ &= #65207;ﺎﻳﺴﺘﮕﻴﻬﺎA= 263; ﻟﺎﺯﻡ ﺁﻧﺮﺍ ﺑ&= #65268;ﺎﺑﺪ . ﻭ ﺗﻨﻬﺎ ﻧﻮﻉ ᥻= 5;ﻮﻕ ﺑﺸﺮﻯ ﻫﺰﺍﺭﺍ&#= 65253; ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ&= #64400;ﺮﺍﻣﺎﺕ' ﺑﻴﺶ ﺍﺯ ﺁﻧﭽﻪ = ﻧﻮﻉ </spa= n>ﺑﺸﺮﻯ ﻭﮐﺎʌ= 51;ﻠﺎﻥ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺧﻮﺍﻫﻨﺪﺩﺍﺷ= 5174;. ﻭﻫﺮﺷﺎﻫﺪ ﺩﺭ&#= 65259;ﺮ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ'(&= #65165;ﻳﻦ ﻫﻤﺎﻧﻰ)ﻫﻤﺎﻥ &= #65251;ﻘﺎﻡ ﺍﻟﻬﻰ ﺭﺍ ﺧﻮﺍ&= #65259;ﺪ ﻳﺎﻓﺖ.ﻭﺩﺭﺑﺎ&#= 65199;ﮔﺸﺖ ﻣﻮﻗّﺖ ﺑﺨﻠﻖ'&#= 65175;ﺎ ﺯﻧﺪﻩ ﻫﺴﺖ' ﺑﺮ= ﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;' ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﺭﺍ ﺩﺍﺭﺩ. ﻭ ﺗﺠ= ;ﺴّﻢ ﻭﺗﺠﺴّﺪ ﻫﺮ ﻣ&#= 65240;ﺎﻡ ﺍﻟﻬﻰ ﻣﻠﮑﻮﺗ&#= 65264; ﻭﺟﺒﺮﻭﺗﻰ ﺍﻟ&#= 65260;ﻰ ﺭﺍ'ﺑﺮﺍﻯ ﭼﻨﺪ = ﺳﺎﻟﻚ ﺧﻮﺩ ﺩﺍﺭﺩ. ﭘس= ; ﺑﻰ ﻧﻬﺎﻳﺖ ﺟﻤﺎﻝ &= #65261;ﺯﻳﺒﺎﺋﻰ ﻫﺎ'ﻭ ﻋﻘﻠﻬﺎ ﻭ= ﻫﻨﺮﻫﺎﻯ ﮐﻤّﻰ ﻭﮐﻴﻔﻰ'&#= 65169;ﻄﻮﺭ ﻣﺎﺩﻯ ﻭﻣﻌﻨﻮ&#= 65263; ﻭﻣﻴﻨﻮﻯ'ﻭ ﺣﺘ&= #65264; ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺁ&= #65255;ﻬﺎ'ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﭘﻴﺶ ﺁﻣﺎﺩ&= #65257; ﺩﺭ ﻋﻮﺍﻟﻢ ﻏﻴ&= #65170;ﻰ ﻧﻴﺎﻣﺪﻩ ﻫﺴﺖ.&= #64400;ﻪ ﺧﺎﺹ ﻣﻮﻓﻘﺎﻥ &= #65165;ﻟﻬﻰ ﺷﺪﻩ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> ﻭ= ﺍﺯ ﻃﺮﻳﻖ ﻣﻘﻮﻟﺎ&#= 65173; ﻭﺟﺪﺍﻧﻰ ﻭ ﺍﻳ&= #65194;ﻩ ﻫﺎﻯ ﻓﮑﺮﻯ'ﮐﻪ = ﺣﮑﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺑﺮﺗﺮﻯ &= #65193;ﺭﺫﻫﻦ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﭘﺎﮐﺴﺎﺯﻯﺮA= 261;ﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65197;ﺳﻴﺪﻩ' ﺑﻬﻔﺖ ﺷﻬﻮﺩ ﺗ&= #65184;ﻠّﻰ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ'ﺳﭙس ﺑﺼﻮﺭﺕﺭﻭحی = 75;ﻟﻬﻰ'ﺗﻮﻟﺪ ﺩﻭﻡ ﻭﺍﻟﻬﻰ ﺧ&= #65262;ﺩﺭﺍ ﺩﺭﺟﻬﺎﻥ ﺩﺍﺭ&#= 65255;ﺪ. ﮐﻪ ﭘس اﺯ ﻣﺮﮒ &= #65239;ﺒﻞ ﺍﺯ ﻣﺮﮒ ﺍﺭﺍﺩ&= #65263; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﻮﺩﻩ'ﮐﻪ ﺁﺧﺮ&= #65267;ﻦ ﺍﻣﺘﺤﺎﻥ ﺍﻟﻬ&#= 65264; ﺍﺯ ﺳﺎﻟﮑﺎﻥ ﺩ&= #65197;ﭘﻴﻤﺎﻥ ﺳﻠﻮﻙ ﺑﺎ ﺭﺳﻮ&= #65247;ﺎﻥ ﺍﻟﻬﻰ'ﻭﺍﺭﺳﺎ&#= 65245; </spa= n>ﺷﺪﮔﺎﻥ ﺍﻟʌ= 60;ﻰ ﺑﺠﻬﺎﻥ'ﭘس ﺍﺯ&#= 65251;ﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﻣ= ﻴﺒﺎﺷﺪ. ﮐﻪ ﺟﻨﺒﻪ ﻫﺎﻯ = ﻋﺎﻟﻰ ﺗﺮ ﻭﻟﻮ ﻏﻴﺮ ﻣ= ﻄﻠﻖ ﺍﺯ ﺣﻘﻴﻘﺖ'ﺍﺯ = ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻭﻣﻌﻘﻮ&#= 65247;ﺎﺕ ﻣﺮﺑﻮﻃﻪ'ﻭ ﺻﺤ&= #65256;ﻪ ﻫﺎﻯ ﺯﻳﺒﺎﺋی &#= 65262; ﭘﺎﻙ ﺭﻭﺍﻧﻰ ﻭ&= #65251;ﻌﻨﻮﻯ ﻮﻭﻋﺪﻩﻫﺎﻯﺪ= 5197; ﺭؤﻳﺎﻫﺎﻯ ﺻﺎ= 5187;ﺒﺎﻥ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻯ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻭ&= #65255;ﻪ ﺍﺯ ﻳﻚ ﺃﻣﺮ ﻫﻨ= ﺮﻯ'ﮐﻪ ﻧﻘّﺎﺵ ﺗﺰﮐﻴ= 5258; ﻧﻔس ﻭﻧﺎﺧﻮﺩ= 5153;ﮔﺎﻩ ﻧﮑﺮﺩﻩ. ﮐﻪ ﺍﮔ= ﺮ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻫ&= #65256;ﺮ ﻧﻤﺎﺋﻰ ﺩﺭ ﺃث&#= 1585;ﻯ ﻫﻨﺮﻯ ﮐﻨﺪ' ﭼﻮ= ﻥ ﻣﺎﻧﻰ ﭘﻴﺎﻣﺒ&#= 65198; ﻧﻘّﺎﺵ'ﻭﻳﺎ ﺍ&#= 65235;ﻠﻮﻃﻴﻥﭙﻴﺎʌ= 51;ﺒﺮ ﻓﻴﻠﺴﻮﻑ'ﻭﻳﺎ &= #64344;ﻴﺎﻣﺒﺮ ﻏﺰﻟﺴﺮﺍﺋﻰ ﻭ&#= 65231;ﻴﺮﻩ' ﻧﺎﻇﺮ ﺧﻮﺍﻧﻨ&#= 65194;ﻩ ﻭﺷﻨﻮﻧﺪﻩ ﺍﺳ&#= 65174;.ﮐﻪ ﭼﻘﺪﺭ ﺗﻮﺍﻥ ﺩ&= #65197;ﻙ ﻣﺮﺍﺗﺐ ﺣﻘﻴﻘ&#= 65264; ﺑﺮﺗﺮ ﺍﺯ ﻣﺮﺍ&= #65175;ﺐ ﻭﺍﻗﻌﻰ ﺩﺭ ﻫﻨ&= #65198;'ﻭ ﺩﺭ ﮐﻞّ ﺟﻬﺎﻥ &= #65193;ﺍﺭﺩ.ﺑﻬﺘﺮ ﺍﺳﺖ ﻭﺍﻗﻊ ﺭﺍ = ﺣﻘﻴﻘﺘﻰ ﻧﺎﺳﻮﺗﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺑﮕﻮﺋﻴﻢ'ﻭ ﺣﻘ&= #65166;ﻳﻖ ﺷﻬﻮﺩﻯ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺩﺭﻋﻮﺍ&#= 65247;ﻢ ﻧﻴﺎﻣﺪﻩ ﺍﻟﻬ&#= 65264; ﺭﺍ'ﺣﻘﺎﻳﻖ ﺍﻟ&= #65260;ﻰ ﺑﺨﻮﺍﻫﻴﻢ.ﻭﻫ&#= 65256;ﻮﺯ ﻣﺮﺍﺗﺐ ﺑﻰ ﭘﺎ&= #65267;ﺎﻥ ﺗﺎﺑﺤﻘﺎﻳﻖ ﻣ&#= 65220;ﻠﻖ ﺩﺭ ﺃﺑﺪﻳّﺖ ﺑ&#= 65198;ﺳﻴﻢ.ﮐﻪ ﻫﺮﺣﻖ ﻫﻤﺎﻥ ﺣ&= #65182; ﻭ ﻳﻚ ﺷﻬﻮﺩ'ﻭ ﻳ= ;ﻚ ﺷﺐ ﻗﺪﺭﻯ ﺩﺭ ﺳ= ﺎﻟﮑﺎﻥ ﺍﺳﺖ.ﮐﻪ ﻫﺮﻳﻚ = ﺭﻭﺯ ﺍﻟﻬﻰ ﺑﺨﺼﻮﺹ &= #65197;ﻭﺡ القُدُس ﻫﺮﻳ&= #65242; ﻫﺰﺍﺭ ﺳﺎﻝ ﭘس &= #65165;ﺯ ﻣﺮﮒ ﺑﺸﺮﻯ'ﺩﺭ = ﺑﻬﺸﺖ ﺳﻮﻡ ﺍﻧﺘﻈﺎﺭ &= #65227;ﺮﺷﻰ ﺩﺍﺭﺩ'ﺑﺠﻬﺎﻥ &= #65176;ﻮﻟﺪﻯ ﻧﺪﺍﺭﻧﺪ.ﮐﻪ ﻧ&= #65268;ﺎﺯﻯ ﻫﻢ ﻧﺪﺍﺭﻧﺪ.ﻭ&= #65197;ﻭﺯﻫﺎﻯﺸﻬﻮA= 193;ﻯ ﺷﺎﻫﺪﺍﻥ ﺭﻭﺡ &= #1575;لقُدُس ﮐﻪ ﻫﻔﺖ ﻫﺰﺍﺭ = ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭﺑﻬﺸ= 5174;ﺳﻮم ﺪﺍﺭﻧﺪ'ﻭﻟی ﺪ&#= 65197; ﺷﻬﻮﺩﻫﺎﻯﻮﻟ= 5166;ﻳﺘﻬﺎﻯ ﻗﺒل از ﻤﺤﻤﺪ = 5259;ﺮﺷﻬﻮﺩﻯ ﻳﮑﺼﺪ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺘﻰ ﺩﺍﺭﻧ&#= 65194;.ﮐﻪ ﻣﺴﻴﺢ ﺷﺸﺼﺪ ﺳ&= #65166;ﻝ ﺑﻌﺪ'ﺩﺭ ﻭﻟﺎﻳ&= #65174; ﺑﺮﺗﺮ ﺑﻌﺪﻯ ﺩ&= #65197; ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ </spa= n>ﻣﺘﻮﻟﺪ ﺷﺪʌ= 57;'ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65198;ﺳﺪ.ﮐﻪ ﺩﺭ ﺻﻮﺭﺕ ﻋﻠﻰ&= #1617; ﺑﮕﻔﺘﻪ ﭘﻴﺎﻣ&#= 65170;ﺮ ﺑﻮﺩﻩ ﺍﺳﺖ .<o:p></o:p></spa= n> ﺑﺤث ﺣﻘ= ﻴﻘﺖ ﮔﻔﺘﻪ ﻫﺎﻯ ﺟﺪ&= #65165;ﮔﺎﻧﻪ ﻟﺎﺯﻡ ﺩﺍﺭﺩ ﻭ&= #65247;ﻰ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮﻯ = ﺣﻘﻴﻘﺖ ﻫﻤﺎﻥ ﻭﺍﻗﻊ ﺭ&= #65165;ﺳﺘﻴﻦ ﺭﻭﺍﻳﺖ ﺷﺪﻩ'ﻳ&= #65166; ﻫﺮ ﮔﻔﺘﺎﺭﻯ ﻭ&= #65255;ﻮﺷﺘﻪ ﻭ ﺳﺮﻭﺩﻩ ﺷﻌﺮ&= #65263; ﺑﺨﺼﻮﺹ ﺍﺯ ﺳﺎ&= #65247;ﻚ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﭘ&= #65268;ﺮ ﺍﻟﻬﻰ ﺍﻭ ﻣﻴﺒ&= #65166;ﺷﺪ.ﮐﻪ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﭼ&= #65268;ﺰﻯ </spa= n>ﺫﺍﺕ ﻫﻨﺮﻯ A= 255;ﻴﺴﺖ.ﻣﮕﺮ ﻭﺍﻗﻊ ﻭﻣﺮﺍﺗ&#= 65168; ﻣﺎ ﻭﺭﺍﻯ ﻭﺍﻗ&= #65226;'ﺩﺭ ﺑﺮﺩﺍﺷﺖ ﻋﻘﻠ&#= 65264; ﻭ ﻋﺎﻃﻔﻰ.ﻫﻤﺎ&= #65253; ﺭﻭﺵ ﺗﻌﺒﻴﺮ ﻭ = ﺑﻴﺎﻥ ﻫﻨﺮﻯ ﻫﻨﺮﻣﻨ&#= 65194;ﻯ ﺍﺳﺖ'ﮐﻪ ﺍﺭﺍﺋ&= #65258; ﻣﻴﺪﻫﺪ. ﻭ ﺑﺮﺣ= ﺴﺐ ﻗﺪﺭ ﻭﻗﺎﻣﺖ ﺧ&= #65262;ﺩ ﻫﻨﺮﻣﻨﺪ'ﺩﺭ ﻋ&= #65240;ﻞ ﻭﻋﺎﻃﻔﻪ'ﻭ ﺩﺭ&= #65203;ﺖ ﺗﺮ ﺩﺭ ﺩﺭﺟﻪ ﭘ= ﺎﮐﻰ ﺭﻭﺍﻥ'ﻳﺎ ﺣﺪ ﺃ= ﻗﻞ ﺩﺭ ﺃﻧﺪﺍﺯﻩ ﭘ&= #65166;ﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺍﻣّﺎﺭﻩ'ﮐﻪ ﺳ&#= 65166;ﻟﮑﺎﻥ </spa= n>ﻭﻟﺎﻳﺘﻬﺎ᥾= 3; ﺷﺸﮕﺎﻧﻪ ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯﺎﻧﺠﺎﻡ ﻣﻴﺪﻫﻨﺪ. ﺁﻧﮕ&= #65166;ﻩ ﺗﻌﺒﻴﺮ ﻭ ﺑﻴﺎ&= #65253; ﻭ ﻋﺒﺮﺕ ﮔﻴﺮﻯ = ﻭ ﻋﺒﺮﺕ ﺭﺳﺎﻧﻰ' = ﺯﺑﺎﻥ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﺯ ﻭﻗﻊ ﺩﺭ ﻫﻨ= ﺮ'ﻭﺩﺭ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻫ&= #65256;ﺮ.ﺯﻳﺮﺍ ﺍﺣﻮﺍﻝ ﺷﻬﻮﺩ&#= 65263; ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟ&= #65194;ﻧّﻰ'ﺯﺑﺎﻥ ﺁﻧﻬﺎ ﺳﻤﺒﻮﻟ&#= 65268;ﻚ ﺍﺳﺖ. ﺯﻳﺮﺍ ﺍﻧ= ﺴﺎﻥ ﺑﺸﺮﻯ'ﮐﻪ ﻧﺘﻮ&= #65165;ﻧﺪ ﺯﺑﺎﻥ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺭﺍ ﺑﻔﻬ&= #65252;ﺪ'ﻣﮕﺮ ﺑﺼﻮﺭﺕ ﺳﻤﺒﻮ&#= 65247;ﻴﺴﻢ' ﻳﻌﻨﻰ ﻋﻘﻞ ﺑﺸ&= #65198;ﻯ ﻭ ﻣﺤﺘوﻳﺎﺕ ﻣ&#= 65166;ﺩﻯ ﺣﺎﻓﻈﻪ ﻭﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣی اﻧﺴﺎﻥ' &#= 65251;ﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﻩ ﺩﺭ &= #65251;ﺮﺍﺗﺐ ﺍﻟﻬی ﺁﻳﻨﺪﻩ. &= #65251;ﺎﻧﻨﺪ ﻣﺎﺩﺭﻯ ﮐﻪ ﮐﻮ&= #65193;ﻙ ﺩﻭﺳﺎﻟﻪ ﺧﻮﺩ&#= 65197;ﺍ ﺑﺎ ﻫﻤﺎﻥ ﺯﺑﺎ&= #65253; ﮐﻮﺩﮐﻰ ﻭ ﮐﻠﻤ&= #65166;ﺕ ﻣﻦ ﺩﺭﺁﻭﺭﺩﻯ &= #65165;ﻭ'ﺑﺎ ﺍﻭ ﺻﺤﺒﺖ ﻣﻴﮑ&= #65256;ﺪ.ﮐﻪ ﻃﻔﻞ ﭼﻪ ﮐﺎﺭﻯ = ﺭﺍ ﺑﮑﻨﺪ ﻭﻳﺎ ﮐﺎ&= #65197;ﻯ ﺭﺍ ﻧﮑﻨﺪ ﻭﺗﻔ&= #65166;ﻫﻢ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.<o:p></o:= p> ﺧﻠﺎﺻﻪ= ﺳﻤﺒﻮﻟﻴﺴﻢ ﺯﺑﺎﻥ ﺣﻘﺎﻳﻖ &= #65251;ﻠﮑﻮﺗﻰ ﻭ ﻏﻴﺮ ﻣﺎﺩﻯ ﻏ= ﻴﺒﻰ ﻧﺎﺩﻳﺪﻩ ﻭ ﻧﻴ&= #65166;ﻣﺪﻩ ﺑﻮﺟﻮﺩ ﻣﺎﺩﻯ &= #65251;ﻴﺒﺎﺷﺪ. ﭘس ﻫﻨﺮﻣﻨﺪﺍ= 5253; ﺑﻬﺘﺮ ﺍﺳﺖ'ﺍﮐ&= #65256;ﻮﻥ ﺍﺻﺮﺍﺭ ﺑﻬﻨﺮ &= #65255;ﻤﺎﺋی ﻨﻤﺎﻳﻨﺪ. ﺍﺑﺘ&= #65194;ﺍ ﺑﺘﺰﮐﻴﻪ'ﮐﻪ ﺗ&= #65236;ﺴﻴﺮ ﻭﭘﺎﮐﺴﺎﺯﻯ ﻋ&#= 65240;ﺪﻩﻫﺎ ﻭﻋﻘﺪﻩﻫﺎﻯ ﺧ&#= 65262;ﺩ'ﺑﻮﺳﻴﻠﻪ ﺭﻭﺍﻥ کاﻭﺍﻥ = 5261; ﭼﻪ ﺑﻬﺘﺮ'ﻭﺣﺘ&= #65252;ﺎ ﺑﻮﺳﻴﻠﻪ ﺭﻭﺍ&#= 65253; ﺩﺭﻣﺎﻧﺎﻥ ﺍﻟ&#= 65260;ﻰ ﻭﺍﻭﻟﻴﺎﻯ &#= 65165;ﻟﻬﻰ'ﮐﻪ ﭘﺰﺷﮑﺎﻥ ﺭﻭﺍ&#= 65255;ﻰ ﺩﺭﻣﺎﻥﺑﻴﻤﺎ= 5197;ﺍﻥ ﺭﺍ ﺑﻬﺘﺮ ﺩﺭﻣ&= #65166;ﻥ ﻣﻴﺪﻫﻨﺪ.ﻭﺍﮔ&#= 65198; ﺑﺪﻫﻨﺪ.ﻭﻟﻰ ﺭ&= #65261;ﺍﻥ ﺩﺭﻣﺎﻧﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﺍﻧﺴﺎﻧﻬﺎﻯ ﺳﺎﻟﻢ ﻭﻋﺎﻗﻞ &= #65261; ﺩﺍﻭﻃﻠﺐ ﮐﻪ ﺣ&= #65176;ﻰ ﻫﻤﻴﻦ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻗﺴﻤﺘﻰ ﺍﺯ ﺧﻮ&= #65193;ﺭﺍ ﻗﺮﺑﺎﻧﻰ ﺍﺣﻮ&#= 65165;ﻝ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;'ﻭ ﺣﻘﺎﻳﻖ ﺍﻟﻬﻰ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ.ﮐ= 5258; ﺣﺘﻰ ﺟﺎﻥ ﺩﺭ ﻣ= ﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﻣ= ﻴﺪﻫﻨﺪ'ﮐﻪ ﺑﺠﺎﻧﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﺮﺳﻨﺪ.ﻭ ﭘس ﺍ&= #65199; ﭼﻨﻴﻦ ﺗﺰﮐﻴﻪ&#= 65165;ﻯ'ﻭﮐﺴﺐ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﻋﺎﻟﻰ ﺗﺮ'ﮐﻪ ﮐ= ﺎﺭﻣﺎﻳﻪ ﻣﻮﺿﻮﻋﺎﺕ ﻫﻨ&#= 65198;ﻯ ﺁﻧﺎﻥﺨﻮﺍﻫﺪ &#= 65169;ﻮﺩ.ﺑﮑﺎﺭﻫﻨA= 198;ﻯﺒﭙﺮﺩﺍﺯﻧﺪ= ;. ﺑﺎﻫم ﺒﺎ ﻣﻌﻨ&#= 1740; ﺘﺮ ﻭ ﻫﻢ ﺁﻣﻮﺯ= ﻧﺪﮔﻰ ﺑﺮﺗﺮ ﺑﻨﺎﻇﺮ&#= 65165;ﻥ ﻭ ﺷﻨﻮﻧﺪﮔﺎﻥ &= #65191;ﻮﺩ ﺑﺪﻫﻨﺪ.ﻭ ﻫﻴﭻ = ﮔﺎﻩ ﺩﺭ ﻣﺮﺍﺣﻞ ﺑﻌ&= #65194;ﻯ'ﭘﺸﻴﻤﺎﻥ ﺍﺯ ﺍﻋﻤﺎﻝ ﻫﻨ&= #65198;ﻯ ﻗﺒﻠﻰ ﺧﻮﺩ ﻧﻤ&= #65268;ﺸﻮﻧﺪ. ﮐﻪ ﺩﺭ ﭘﺸ= ;ﻴﻤﺎﻧﻰ ﺑﺮﺍﻯ ﺍﻋﻤﺎﻝ &= #65191;ﺎﻡ ﻗﺒﻠﻰ' ﻫﺮ ﻫﻨﺮ= ﺷﻨﺎس ﻭ ﻋﺎﻗﻠﻰ ﺭﺍ ﮐ= ﻪ ﺑﻌﻘﻞ ﺑﺮﺗﺮﻯ &= #65197;ﺳﻴﺪﻩ'ﺷﺮﻣﻨ= 5194;ﻩ ﻭﺧﺠﻞ ﻣﻴﮑﻨﺪ.&= #65261;ﺁﺭﺯﻭﻯ ﻣﺤﺎﻝ ﺟﻤﻊ ﺁﻭ&= #65197;ﻯ ﺗﻤﺎﻡ ﺁﺷﺎﺭ ﻣ&= #65256;ﺘﺸﺮﺑﮑﻨﺪ ﺗﺎﺍﺭﺍﺋﻪﻫﺎ= 5263; ﺑﻬﺘﺮﻯ ﺑﺪﻫﺪ.&= #65261;ﻟﻰ ﻫﻨﺮﻣﻨﺪﺍﻟﻬ= 5264; ﺷﺪﻩ' ﺍﻭﻟﻴﻦ ﺁ= ثاﺭﺵ ﺑﺎ ﺁﺧﺮﻳﻦ ﺁث&#= 1575;ﺭﻫﻨﺮﻯﺁﻧﺎ᥽= 3; ﺒﮑﺴﺎﻧﻰ ﺩﺭ ﮐ&= #65252;ﻴّﺖﺩﺍﺭﺩ. ﮔﺮﭼﻪ ﺩﺭﮐﻴﻔ&#= 65268;ّﺖ'ﻣﺪﺍﻡ ﺍﺿﺎﻓﻪ ﮐﺮﺩﻥ &= #65203;ﻮﺍﺑﻖ ﺧﻮﺩ ﻧﻤﻮﺩﻥ ﺍ&= #65203;ﺖ.ﭼﻮﻥ ﺗﮑﺮﺍﺭﻯ ﺩﺭ ﮐ&= #65166;ﺭﻫﺎﻯ ﻫﻨﺮﻣﻨﺪ ﺍﻟﻬ&#= 65264; ﻧﻴﺴﺖ.<o:p></o:p> ﻭ ﺑﺪ᥾= 1;ﻥ ﺗﺰﮐﻴﻪ ﻧﻔس ﺩ&#= 65197; ﻫﻨﺮﻣﻨﺪ ﻳﺎﻋ&#= 65166;ﺷﻖ ﻫﻨﺮ ﻭﺗﺎﺯﻩ ﮐ&= #65166;ﺭ'ﭼﻨﺎﻥ ﺍﺳﺖ ﮐﻪ ﻫﻨﺮ ﺧ= ﻮﺩﺭﺍ ﺑﺠﺎﻯ ﺧﺪﻣﺖﺑ&#= 65252;ﺮﺩﻡ'ﺧﻴﺎﻧﺖ ﺑﺂﻧﻬﺎ ﻣﻴﮑﻨ&#= 65194;.ﻭ ﺳﻄﺢ ﻋﻘﻞ ﻧﺴﺒ&= #65264; ﻋﻮﺍﻡ ﺭﺍ ﺑﺤﻴ&= #65262;ﺍﻧﻴّﺖ ﻭﺗﻮﺣّﺶ ﻋﻘﻠ= 5264; ﻣﻴﺒﺮﺩ.ﭼﻮﻥ ﻣ&= #65166;ﺩﻩ ﮔﺮﺍﻳﺎﻥ ﭼﻪ ﻓ&= #65248;ﺴﻔﻰ ﻭﭼﻪ ﺣﺰﺑﻰ ﺟﺎ&= #65251;ﻌﻪ' ﻭ ﺧﻮﺩﺷﺎﻥ ﺭﺍ = ﺑﻔﺴﺎﺩ ﺑﻴﺸﺘﺮ ﺳﻴﺎﺳ&#= 65264; ﻭﺍﺟﺘﻤﺎﻋﻰ ﺑ&#= 65194;ﺗﺮ ﺑﺒﺮﻧﺪ.ﺯﻳﺮﺍ &= #65259;ﻤﺎﻥ ﻋﻘﺪﻩ ﻫﺎﻯ ﺧﻮ&= #65193;ﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ ﺑﺨ&#= 65262;ﺭﺩﻣﺮﺩﻡ ﺑﺪﻫﻨﺪ. ﻣﻘﺎﻡ = ﻫﻨﺮ ﻭ ﺍﻳﺪﻩ ﺷﻬﻮﺩ&= #65263; ﻭ ﻓﻠﺴﻔﻪ ﻭﺣﺘ&= #65264; ﺑﻤﻘﺎﻡ ﻋﻠﻢ ﺳ&= #65262;ﻕ ﻣﻴﺪﻫﺪ.ﻭﻫﺮﺟ&#= 65166; ﮐﻪ ﻋﻠﻢ ﻭﻣﻨﻄ&= #65238;'ﺑﺮﺧﻠﺎﻑ ﻧﻈﺮ ﺁﻧﺎﻥ ﻧﺘ&= #65268;ﺠﻪﺍﻯ ﮔﺮﻓﺖ.ﺍﻭﺭﺍ ﺗ&= #64401;ﻔﻴﺮ ﺑﺠﻬﻞ ﻣﻴﮑﻨﻨ&#= 65194;. ﺍﻧﺸﺘﻦ ﮐﻪ ﺗﺎ&= #65193;ﻭﻳﺴﺖ </spa= n>ﺳﺎﻝ ﺩﻳﮕﺮ A= 251;ﺎﻧﻨﺪﺍﻭ ﻣﻴﮕﻮﻳﺪ ﭘﻴﺪ&#= 65165; ﻧﺨﻮﺍﻫﺪ ﺷﺪ'ﻭ&= #65255;ﻈﺮﻳّﺎﺕ ﺍﻭ ﮐﺎﺭﻣﺎﻳﻪ &= #65259;ﺎﻯ ﻋﻠﻤﻰ ﮔﺮﺩﻳﺪ'&= #65261; ﺑﻤﺐ ﺃﺗﻢ ﻭ ﺳﻔ= ﺮ ﻫﺎﻯ ﻓﻀﺎﺋﻰ ﺭ&= #65165; ﺁﺳﺎﻥ ﮐﺮﺩﻩ ﺍ&= #65203;ﺖ.ﭼﻮﻥ ﺑﺎﻓﮑﺎﺭ ﻋﺮﻓ&#= 65166;ﻧی ﻮﺷﺨﺼﻰ ﻭﺍﻟﻬ&#= 65264; ﺍﻧﺸﺘﻦ ﺭﺳﻴﺪ&#= 65255;ﺪ'ﺍﻭﺭﺍ ﻋﻘﺐ ﻣﺎﻧﺪﻩ ﻭ = ﺍُﻣّﻞ ﻭ ﻳﺎ ﻳﻬﻮﺩﻯ ﺯ= ﺍﺩﻩ ﺳﺮﮔﺮﺩﺍﻥ'ﺩﺭ &= #65235;ﮑﺮ ﻭ ﻋﻘﻞ ﺧﻮﺍﻧﺪ&= #65253; ﮐﻪ ﺍﮔﺮ ﺍﻧﺼﺎ&= #65233; ﺩﺭ ﮐﺎﺭ ﺑﺎﺷﺪ'= ﺗﺤﻘﻴﻖ ﺣﻘﺎﺭﺕ ﻣﻘﺎﻡ &= #64400;ﻨﻮﻧﻰ ﻓﮑﺮ ﺍﻳﻦ ﻣﺎﺩ&= #65257; ﮔﺮﺍﻳﺎﻥ ﺭﻭﺷ&#= 65254; ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﻣ&= #65268;ﺨﻮﺍﻫﺪ ﻓﺮﺷﺘﮕﺎﻥ ﺧﺪ&#= 65165;'ﻭﺣﺘﻰ ﺭﻭﺡ ﺭﺍ ﮐﻪ ﻧﺎ= ﭼﺎﺭ ﺑﻘﺒﻮﻝ ﺁﻥ ﺷﺪ&= #65255;ﺪ'ﻭﺁﻧﺮﺍ ﺍﻧﺮﮊﻯ ﻭ ﺷﺎﻳ&= #65194; ﻫﻤﺎﻥ ﮐﻮﺍﻧﺘ&#= 65262;ﻡ ﺩﺭ ﻳﻚ ﺃﺗﻢ ﺧﻮ= ﺍﻧﺪﻧﺪ' می ﺨﻮﺍﻫﻨﺪ ﺑ= 4401;ﺎﺭﻯ ﭘﻬﻦ ﮐﺸﻰ ﺧﻮﺩ = ﺑﺒﻨﺪﺩ' ﮔﻮﺋﻰ ﺳﻮﺳﻚ ﺻ&= #65166;ﺣﺐ ﺍﺭﺍﺑﻪﺍﻯ ﺑﺰ&#= 65197;ﮒ' می ﺨﻮﺍﻫﺪ ﮐﻪ &#= 65165;ﻧﺴﺎﻥ ﻋﺎﻗﻠی ﺮﺍﺑﮕ= 5166;ﺭﻯﺨﻮﺩ ﺑﺒﻨﺪﺩ. ﻭﺳﺮﻋ&= #65174; ﻭﺭﺍﺣﺘﻰ ﺁﺷﻐ&#= 65166;ﻝ ﻫﺎﻯ ﺧﻮﺩﺭﺍ ﺑ&= #65248;ﺎﻧﻪ ﺧﻮﻳﺶ ﻣﻴﺮﺳﺎ&#= 65255;ﺪ'ﻭﺑﻌﺪ ﻫﻢ ﺑﮕﻮﻳﺪ'ﮐﻪ = ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﺳﺮﮔﺮ&#= 65193;ﺍﻥ ﻭ ﻓﺮﻳﺐ ﺧﻮﺭﺩ&= #65257; ﻭﺑﻘﻮﻟﻰ ﺭﺍ ﺟ&= #65166;ﻫل ﻤﻴﺒﺎﺷﺪ'ﮐﻪ ﺍ&= #65255;ﺸﺘﻦ ﺭﺍ ﭼﻨﻴﻥ گفتند.ﻫﻤﻴﻦ ᥸= 3;ﻮﺳﮑﻬﺎﻯﻨﻮع ﺒﺸﺮﻯ' ﮐﻪ ﻣﺪﺍ= ﻡ ﭼﻮﻥ ﮔﺮﮔﺎﻧﻰ &= #65267;ﮑﺪﻳﮕﺮ ﺭﺍ ﻣﻴﺪﺭﻧﺪ. ﮔ= ﻮﺋﻰ ﺟﻬﺎﻥ اﺗّﻔﺎ= 02; ﻮ ﺗﺼﺎﺩﻑ ﺑﺮﺍﻯ &= #65259;ﺮ ﺣﻴﻠﻪﮔﺮ ﻭﺧﻮ&#= 65193;ﺧﻮﺍﻩ ﺳﺎﺧﺘﻪ ﺷﺪﻩﺍ&#= 65203;ﺖ.ﻭ ﺍﻳﻥﻴﻚ ﻧﻤﻮﻧ&#= 65258; ﮐﺎﺭ ﻫﻨﺮ ﻗﺒﻠ&= #65166; ﺑﺪﻭﻥ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺍﺳﺖ.ﮐﻪ رﻭﺯ ﺑ&= #65198;ﻭﺯ ﻫﻨﺮ ﻣﺎﺩﻯ ﺩﺭ = ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﺭﻭ ﺑﭙﻮ&= #64380;ﻰ ﻣﻴﺮﻭﺩ.ﻭﮔﻮﺋ&#= 65264; ﭼﻨﺪ ﺧﻂ ﮐﺸﻴﺪ&= #65253; ﻭﭼﻨﺪ ﻗﻄﺮﻩ ﺭ&= #65255;ﮓ ﺭﺍﻩ ﺍﻓﺘﺎﺩﻩ &= #65261;ﺟﻬﺎﻧﻰ ﻣﻌﻨی ﺮﺍ ﺑﻬﻤ&#= 65198;ﺍﻩ ﺩﺍﺭﺩ.ﺩﺭ ﺣﺎﻟ&= #65268;ﮑﻪ ﻫﻨﺮ ﺍﻟﻬﻰ ﺩﺭ = ﭼﻴﻦ ﻭﺳﭙس ﺩﺭ ﻫﻨﺪ&#= 65261;ﺳﺘﺎﻥ'ﮐﺎﺭ ﻣﻴﻨﻴﺎﺗﻮﺭ ﺷ&#= 64401;ﻞ ﻫﻨﺮ ﻣﺤﺎﻝ ﺑﺮ&= #65165;ﻯ ﺗﻘﻠﻴﺪ ﺩﺭﺁﻣ&#= 65194;ﻩ.ﻭ ﻳﺎ ﻫﻨﺮﻣﻨﺪﺍ&#= 65253; ﺍﻓﺴﺎﻧﻪ ﺑﺨﻮ&#= 65165;ﺏ ﮐﻪ ﮐﻠﻴﺴﺎ ﺧﻮ&= #65193;ﺭﺍ ﺗﻮﺩﻩ ﻫﺎﺋﻰ ﺑ&= #65198;ﺍﻯ ﻣﺮﺍﺟﻌﻪ ﻭ ﺗﻤ&= #65166;ﺷﺎ گذﺍﺭﺩﻩﺍﻧﺪ.@= 404;ﺮﭼﻪﻣؤﻣﻥ اﻭﻡ ﮐﻨﻨﺪﻩ ﻭ&#= 65203;ﺎﻟﻚ ﺍﻟﻬﻰ ﻧﻴﺴﺘﻨ&#= 65194;.ﮐﻪ ﺍﺯ ﺯﻳﺒﺎﺋﻰ ﻣ&= #65166;ﺩﻯ ﻭﺯﻳﺒﺎﺋﻰ ﻣﻌ&#= 65256;ﻮﻯ ﻧﺪﺍﺭﺩ.ﻭﺯﻳﺒ&#= 65166;ﺋﻴﻬﺎﻯ ﺳﻴﺮﺕﻭ ﺻﻮﺭﺗ&#= 65260;ﺎﻯ ﺍﻟﻬﻰ'ﻭ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ ﺷﻬﻮﺩﻯ ﺍﻟﮕﻮ&#= 65259;ﺎﻯ ﮐﻤﺎﻝ ﻭ ﺯﻳﺒﺎ&= #65163;ﻰ ﻣﺮﺍﺗﺐ ﻓﺼﻮﻝ &= #65169;ﺮﺗﺮ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭ ᥾= 7;ﺎ ﻓﺼﻮﻝ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯﺮﺍ ﺑﺮﺳ&#= 65256;ﺪ'ﮐﻪ ﺭﺍﻩ ﺁﻥ ﺗﺰﮐﻴ&= #65258; ﻧﻔس ﺳﻠﻮﮐﻰ ﺑ&#= 65166; ﭘﻴﺮﺍﻟﻬﻰ'ﺑﻤ&#= 65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﺍﻧﺴﺎﻥ ﺳﺎﻟﻢ &= #65261; ﻋﺎﻟﻢ ﻭ ﻋﺎﻣﻞ = ﻭ ﻋﺎﺷﻖ ﻣﻴﺒﺎﺷ&#= 65194; ﺍﻟﺒﺘﻪ ﺗﺰﻳﻴ&#= 65254; ﺩﻳﻮﺍﺭﻫﺎﻯ ﮐ&#= 65248;ﻴﺴﺎ ﻭﻣﻌﺒﺪ'ﺑﺴﺘﻪ &= #65169;ﻤﻮﺿﻮﻋﺎﺕ ﻭ ﺑﻴﺎﻧﺎﺕ ﺗﻌ&= #65170;ﻴﺮﻯ ﻭﻧﻤﺎﻳﺶ ﺩﻫﻨ&#= 65194;ﻩ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺑ&#= 65198;ﺗﺮﻯﺒﺎﺷﺪ.ﮐA= 166;ﺭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻫﺴﺖ ﻭﻟﻰ ﮐﺴﻰ = ﺭﺍ ﮐﻪ ﻧﺎﻇﺮ ﺁﻧﻬ&= #65166; ﺑﺎﺷﺪ ﮐﺎﻣﻞ ﻧ&= #65252;ﻰ ﮐﻨﺪ'ﮐﻪ ﻣﺸﺮﻙ = ﻫﻢ ﻣﻴﻨﻤﺎﻳﺪ. ﺑﺎ = ﮐﺘﺎﺏ ﻗﺮﺁﻥ ﺭﺍ ﭼﻨﺎ&= #65253; ﺑﺰﺭﮒ'ﻭ ﺑﺎ ﺯﻳ= ﻨﺖ ﺟﻠﺪ ﻭﻣﺘﻦ ﻣﻴ&= #64401;ﺸﻨﺪ' ﮐﻪ ﺧﻮﺍﻧﻨﺪﻩ &= #65153;ﻥ ﻗﺮﺁﻥ ﺑﻴﺸﺘﺮ &= #65169;ﻨﻘﺎﺷﻴﻬﺎﻯ ﺯﻳﺒﺎ ﺗﻮﺟّﻪ &#= 65193;ﺍﺭﺩ' ﺗﺎ ﺑﮑﻠﻤﺎﺕ ﻗ&= #65198;ﺁﻥ ﻭ ﻫﺮﮐﺘﺎﺏ ﺍﺻ&= #65220;ﻠﺎﺣﺎ ﻣﻘﺪّس ﺩﺭﺣﺎA= 247;ﻴﮑﻪ ﻣؤﻣﻦ ﻭﺍﻗﻌﻰ' &= #65187;ﺘﻰ ﺑﺎﻟﻔﺎﻅ ﻭﮐﻠ&#= 65252;ﺎﺕ ﻭﺟﻤﻠﺎﺕﺁﻥ ﺗ&#= 65262;ﺟﻪ ﻧﺪﺍﺭﺩ.ﭼﻮﻥ ﺁ&= #65255;ﻬﺎ ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﺎ&= #65235;ﮑﺎﺭ ﻭ ﺑﺮﺩﺍﺷﺘﻬﺎ&#= 65263; ﻣﻌﻨﻮﻯ ﺑﺎﻟﺎ&#= 65175;ﺮ'ﻭﺣﺘﻰ ﻣﻴﻨﻮﻯ ﺍﻟﻬی &#= 65256;ﻤﻴﻨﻤﺎﻳﺪ.ﮔA= 262;ﺋﻰ ﺧﻮﺩ ﺍﺯ ﻋﻮﺍﻣ&= #65246; ﺍﻟﻬﻰ'ﺩﺭ ﺣﺎﻝ = ﺳﺮﻭﺩﻥ ﻫﻤﺎﻥﻤﻄﺎﻟﺐ &#= 65251;ﻴﺒﺎﺷﻨﺪ.<o:p></o:p></= p> ﺩﺭ ﻭﺍﻗ= ;ﻊ ﻧﺎﺳﻮﺗﻰ ﻣﺎﺩ&#= 65263; ﺩﺭ ﺳﻄﺢ ﻓﻬﻢ ﻋ= ﻘﻞ ﻧﻮﻉ ﺑﺸﺮﻯ'ﮐﻪ = ﺩﺭ ﻫﻨﺮ ﻇﺎﻫﺮﺍ ﺑ&= #65268;ﺎﻥ ﻭ ﺗﻌﺒﻴﺮ ﺑﮑﻠ&= #65166;ﻡ ﻭ ﺁﻫﻨﮓ ﻭ ﺭﻧﮕ= ﻬﺎ ﻣﻴﺸﻮﺩ. ﺣﺘﻰ ﻧ= ﻤﺎﻳﺎﻧﮕﺮ ﻭﺍﻗﻊ ﻧﻴ= ;ﺴﺖ'ﮐﻪ ﻫﻤﻴﻦ ﻭﺍﻗﻊ ﻣ&= #65166;ﺩﻯ ﺑﺎﻃﻨﻰ ﻧﺎﻣﺮ&#= 65163;ﻰ ﺩﺍﺭﺩ'ﮐﻪ ﻣﺎ ﺟ= ﺰ ﭘﻮﺳﺘﻪ ﺍﺷﻴا= 569; 'ﺁﻧﻬﻢ ﺗﻨﻬﺎ ﺣ= ﺪﻭﺩ ﻭﺧﻄﻮﻁ ﻣﺮﺯﻯ &= #65165;ﺷﻴﺎٴ'ﺩﺭ ﻳﻚ ﻗﻄﻌﻪ ﻫﻨﺮ&= #65263;ﻨﻤﻰ ﺑﻴﻨﻴﻢ. ﮐﻪ ﺣت&= #1740; ﻨﻘﺎﻁ ﺩﺭ ﺑﻴﺎ&= #65253; ﻳﻚ ﻣﺤﺪﻭﺩﻩ ﺧ&= #65220; کشی ﺷﺪﻩ'ﺩﺭﺗA= 166;ﺑﻠﻮﺋﻰ ﻋﻤﻠﺎ ﺩﻳﺪﻧﻰ &= #65259;ﻢ ﻧﻴﺴﺖ.ﻭ ﺫﻫﻦ ﺍ= ﻧﺴﺎﻥ ﺗﻨﻬﺎ ﺍﺯ ﺣﺪﻭ&= #65193; ﺍﺷﮑﺎﻝ'ﻳﺎ ﺣﺘ&= #65264; ﺍﺟﺴﺎﻡ ﺍﺷﻴا= 569; 'ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ&= #65263; </spa= n>ﺩﻳﮕﺮ ﺑﻴﻨʋ= 66; ﺑﭽﺸﻢ ﻭ ﺑﻴﻨﺶ ﺑﭽﺸﻢ = ﺩﻝ ﮐﻪ ﻧﻤﻰ ﺗﻮﺍﻧ&= #65256;ﺪ ﺗﺼﻮﺭﻯ ﺍﺯ ﻫﻤ&= #65268;ﻦ ﺣﺪﻭﺩ'ﻭﻣﺮﺯﻫ&#= 65166;ﻯ ﻫﺮ ﭼﻴﺰﻯ'ﺩﺭ ﺫ= ﻫﻦ ﺧﻮﺩ ﻣﺠﺴّﻢ ﻭ&#= 65187;ﺎﺿﺮ ﻧﻤﺎﻳﻨﺪ.ﮔﻮﺋ&#= 65264; ﺷﮑﻞ ﻣﺮﺑّﻊ ﻓ&#= 65240;ﺪ ﭼﻬﺎﺭ ﺿﻠﻊ'ﻭﻣ&= #65188;ﻴﻂ ﻣﺮﺑﻊ ﺭﺍ ﺑﺎﻳ&= #65194; ﺩﻳﺪ'ﺗﺎ ﻣﺮﺑّ&#= 65226; ﺭﺍﺷﻨﺎﺧﺖ. ﻭﻧ&= #65258; ﻗﺴﻤﺘﻬﺎﻯ ﻣﻴ&#= 65166;ﻥ ﺍﻳﻦ ﭼﻬﺎﺭ ﺑﻌ&= #65194; ﻣﺮﺑّﻊ.ﻭ ﻇﺎﻫ&#= 65198; ﺑﻴﻨﻰ ﺍﻧﺴﺎﻥ &= #64400;ﻪ ﺧﻮﺩ ﺣﻘﻴﺮﺗﺮ &= #65165;ﺯ ﺑﺎﻃﻦ ﺑﻴﻨﻰ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻳﻌﻨﻰ ﺗﺎﺭﻳﺦ &= #64404;ﺬﺷﺘﻪ ﻫﺎ'ﻭ ﺍﺣﺘﻤﺎﻟ&= #65166;ﺕ ﺁﻳﻨﺪﻩ ﻫﺎﻯ'ﻫ&= #65198; ﺷﻴﺌﻰ ﻭ ﺟﻨﺒﻪ&= #65259;ﺎﻯ ﻣﻌﻨﻮﻯ ﻭﻋﻠﻤ&#= 65264; ﻭﻧﺎﺩﻳﺪﻩ ﺁﻥ'&= #65169;ﺎﺯ ﺩﺭﻫﻤﻴﻦ ﻇﺎﻫ&#= 65198; ﺑﻴﻨﻰ ﻭﺍقع ﻮ= 5261;ﺍﻗﻌﻴّﺖ ﻧﺪﺍﺭﺩ. ﺯﻳﺮﺍ = ﺗﻨﻬﺎ ﺍﺯ ﻇﺎﻫﺮ ﺗﻨﻬ&= #65166; ﺣﺪﻭﺩ ﻭ ﺧﻄﻮﻁ = ﻣﺤﻴﻄﻰ ﺍﺷﻴاء ﺭﺍ ﻣﻰ &#= 65169;ﻴﻨﻨﺪ'ﻭ ﺍﺩﻋﺎﻯ ﺷﻨﺎﺧ&#= 65174; ﺍﺯ ﮐﻞّ ﺷﻴﺌﻰ &= #65197;ﺍ ﺩﺍﺭﻧﺪ.ﺁﻧﭽﻪ &= #65155;ثر ﻫﻨﺮﻯ ﺍﺭﺯﺵ ﻣ&= #65268;ﺪﻫﺪ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻌ&= #65256;ﻮﻯ ﻭﺍﻟﻬﺎﻣﺎﺕ ﻭ &= #65165;ﺑﺪﺍﻋﺎﺕ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ.&= #65165;ﮔﺮ ﺧﻮﺩ ﻧﻴﺰ ﺑﺎ ﺗ= ﺰﮐﻴﻪ ﻧﻔس ﺷﺎﻳﺴﺘﮕ= 5264; ﺍﻟﻬﺎﻡ ﮔﻴﺮﻯ &= #65165;ﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65261; ﺍﻟﻬﺎﻡ ﺑﺨﺶ ﺑ&= #65194;ﻳﮕﺮﺍﻥ ﻃﺮﻓﺪﺍﺭ ﺧﻮﺩ'&= #65251;ﻴﺘﻮﺍﻧﺪ ﻣﻴﺒﺎﺷﺪ . ﻫﻤﺎ= ﻥ ﺣﺎﻝ ﮐﻪ ﺍﻭﻟﻴ&= #65166;ﻯ ﺍﻟﻬﻰ ﺭﺳﻴﺪﻩ &= #65169;ﺤﺪّ ﺃﮐثر ﻣﻴﺴّﺮ A= 191;ﻮﺩ ﺩﺭ ﮐﻤﺎﻝ ﺑﺨﺼ&= #65262;ﺹ ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ &= #65207;ﻬﻮﺩ ﻫﻔﺘﻢ'ﺁﻧﮕﺎﻩ</= span> </spa= n>ﺩﺭ ﺑﺎﺯﮔﺸʋ= 74; ﺑﺨﻠﻖ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺗﺮ ﭘﻴﺎﻣﺒﺮﻯ اﺯ ﺭﺏّ ﺍﻟﻨﻮ= 5225; ﻧﺎﺩﻳﺪﻩ ﺭﺣﻤ&#= 65166;ﻥ ﺩﺍﺭﺩ.ﮐﻪ ﺑﺮﺍ&= #65263; ﺗﻤﺎﻡ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﺻﺎﻟﺢ ﻭ ﻋﺎﻗﻞ = ﺑﺎﻳﺪ ﺑﺎﻳﻦ ﺍﻧﮕﻴﺰ&#= 65257; ﻫﺎﻯ ﻧﺴﺒﺘﺎ ﺣ&= #65240;ﻴﻘﻰ ﻭﻭﺍﻗﻌﻴّﺘﻬA= 166;ﻯ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺮ&= #65203;ﻨﺪ.ﮔﺎﻫﻰ ﺩﺭ ﺁثاﺭ ﻫﻨﺮ= 5263; ﻣﻰ ﺑﻴﻨﻴﻢ'ﮐﻪ = ﻗﻬﺮﻣﺎﻧﺎﻥ ﺧﻴﺎﻟﻰ'ﻭﺣﺘﻰ &= #65165;ﻓﺴﺎﻧﻪﺍﻯ ﭼﻪ ﻧﻘﺶ ﻫﺎ ﺍﻳ= ﻔﺎ ﻣﻴﮑﻨﻨﺪ.ﻭﻟﻰ &= #64380;ﻮﻥ ﺑﺎﺭ ﻣﻌﻨﻮﻯ ﻭ = ﺗﻌﺒﻴﺮ ﺣﻘﺎﻳﻖ ﺑﺎﻟﺎ&#= 65175;ﺮﻯ ﺭﺍ'ﻧﺸﺎﻥ ﺑﻬﻤ&= #65258; ﻧﺎﻇﺮﺍﻥ ﺍﻳﻦ &= #65153;ثاﺭ'ﺑﺎ ﻋﻠﻢ ﺑﺎﻓﺴﺎﻧ&#= 65258; ﺁﺭﺯﻭﻯ ﻗﻬﺮﻣ&#= 65166;ﻧﺎﻥ ﺑﻮﺩﻥ'ﺑﻌﻨﻮﺍ&#= 65253; ﻳﻚ ﺗﻌﺒﻴﺮ ﻭﺑ&= #65268;ﺎﻥ ﺳﻤﺒﻮﻟﻴﻚ'ﺁﻧ&#= 65198;ﺍ ﺑﺪﺭﺳﺘﻰ ﻣﻴﭙ&#= 65196;ﻳﺮﻧﺪ.ﻭ ﺃﻧﺪﺭﺯ ﻭ ﻋﺒﺮ&= #65173; ﻧﻴﺰ ﻣﻴﮕﻴﺮﻧ&#= 65194;.ﻭﺣﺘﻰ ﻣﺸﮑﻠﺎﺕ ﻗﻬﺮ&#= 65251;ﺎﻧﺎﻥ ﻭﺍﻗﻌﻰ ﻭﺗﺎﺭ&#= 65267;ﺨﻰ ﻧﻴﺰ ﻧﻤﻰ ﺗﻮﺍ&= #65255;ﺪ' ﻫﻤﻪ ﺭﺍ ﻃﻰ ﮐﻨ= ﺪ.ﺯﻳﺮﺍ ﺗﻌﺼّﺒﺎﺕ ﻣﺬ= 5259;ﺒﻰ ﻭﻧﮋﺍﺩﻯ ﻣﻠّ= 5264; ﻭ ﻋﻠﻤﻰ ﭘﺎ ﺩﺭ= ﻣﻴﺎﻥ ﻣﻴﮕﺬﺍﺭﺩ.ﻭ ﻫ&= #65256;ﺮ ﺷﻨﺎﺳﻰ ﺭﺍ ﺑﺴ&= #65262;ﻯ ﺍﻧﺤﺮﺍﻑ ﻣﻴﺒ&#= 65198;ﺩ.ﮐﻪ ﺩﺭ ﻗﻬﺮﻣﺎﻥ ﺍ&= #65235;ﺴﺎﻧﻪﺍﻯ ﺍﻳﻦ ﺗﻌﺼّﺒﺎ= 5173; ﺟﺎﻯ ﻧﺪﺍﺭﻧﺪ.&= #65261;ﻟﻰ ﻫﺮ ﻣﺬﻫﺐ ﻭﻣﮑ&= #65176;ﺒﻰ ﺁﻥ ﻗﻬﺮﻣﺎﻧﺎ&#= 65253; ﺭﺍ'ﺑﺮ ﺣﺎﻝ ﻣﻮ= ﺭﺩ ﻋﻠﺎﻗﻪ ﺧﻮﺩ ﺗ&= #65220;ﺒﻴﻖ ﻣﻴﺪﻫﺪ. ﭘس ﺩﻭ&= #65169;ﺎﺭﻩ ﺑﺘﻌﺼّﺐ ﻭ ﺍﻧ&#= 65188;ﺮﺍﻑ ﺑﺎﺯ ﮔﺸﺘﻪﺍﻧ&#= 65194;.ﺍﮔﺮ ﮐﻪ ﺑﻬﺮ ﻣﺬﻫﺐ = ﻗﺸﺮﻯ ﻭ ﻳﺎ ﻣﮑﺘﺐ ﻓﮑ= ﺮﻯ ﻭ ﺑﻮﺩﻩ ﺑﺎﺷﻨ&= #65194;.ﻭ ﺍﻳﻦ ﻣﺸﮑﻞ ﺣﻘ&= #65268;ﻘﺖ ﺩﺭ ﺑﺤﺶ ﻫﻨﺮﺍ&= #65203;ﺖ'ﮐﻪ ﮔﻔﺘﻨﻰ ﻫﺎﻯ ﺩ&= #65267;ﮕﺮﻯ ﻧﻴﺰ ﻗﺎﺑﻞ ﻃﺮ&= #65185; ﺍﺳﺖ.ﻃﺒﻴﻌﻰ ﺍ&= #65203;ﺖ ﻫﺮﮐس ﻭﻗﺎﻳﻊ &#= 65251;ﺎﺩﻯ ﺭﺍ ﺣﻘﺎﻳﻖ ﺑﺪ&= #65165;ﻧﺪ'ﭘس ﺑﻤﻮﺍﺯﺍﺕ ﺍﻳ&#= 65254; ﺣﺎﻝ'ﺍﻟﻬﺎﻣﺎ&#= 65173; ﻧﺎﺳﻮﺗﻰ ﻭﺭﻭ&#= 65165;ﻧﻰ ﺁﻟﻮﺩﻩ ﻣﺎﺩﻯ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﻭﻫﻨﺮﻣ&#= 65256;ﺪ ﺑﺎﺯﮔﺸﺘﻪﺍﺯ &#= 65251;ﺮﺍﺗﺐﻣﻠﮑﻮʋ= 75;ﻰ ﺑﺎﺻﻮﺭای اﻟʌ= 60;ﻰ ﺑﺨﻠﻖ ﮐﺎﺭﻣﺎ&#= 65267;ﻪ ﺧﻮﺩﺭﺍﻏﻴﺮ ﻣ&#= 65166;ﺩﻯ ﺩﺍﺭﺩ.ﮔﺮﭼﻪ ﺩ&= #65197; ﺳﻤﺒﻮﻟﻴﺴﻢ'ﺁ&#= 65255;ﺮﺍ ﻣﺎﺩﻯ ﺗﻨﺰﻳﻞ &= #65251;ﻨﻄﻘﻰ ﻭ ﺑﻴﺎﻧﻰ ﻣﻴﻨ&= #65252;ﺎﻳﺪ. ﺯﻳﺮﺍ ﻫﻤﻴﺸﻪ &= #65193;ﺭ ﺳﻴﺮ ﺁﻓﺎﻕ ﺍﻟ&= #65260;ﻰ ﻫﺴﺘﻨﺪ'ﻭ ﺭﺿﺎ&= #65267;ﺖ ﺑﻠﺤﻈﻪﺍﻯ ﺳﻴ&#= 65198; ﺁﻓﺎﻕ ﻣﺎﺩﻯ ﻧ&= #65252;ﻴﮑﻨﺪ. ﭼﻪ ﺭﺳﺪ ﺑﺴﻴﺮ = ﺃﻧﻔس ﻭ ﺭﻭﺍﻥ ﮐﻪ ﭼﻮ= ﻥ ﺭﻭﺡ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺭﺳﻴﺪﻧﺪ ﻣﻌﺮ&#= 65165;ﺝ ﮐﻨﻨﺪﮔﺎن ﻫﻤ= 5268;ﺸﻪ ﺑﺮﺍﻯ ﻫﺮ ﺗﻔﮑ&= #1617;ﺮﻯ ﭘﺮﻭﺍﺯﻯ ﺩﺍﺭ&#= 65255;ﺪ' ﺗﺎ ﺑﻤﻨﺒﻊ ﻫﺎ&= #65263; </spa= n>ﺑﺎﻟﺎﺗﺮ ﺁʌ= 53; ﺑﺮﺳﻨﺪ . <o:p></o:p> ﻭﻗﺘﻰ ﮐ= ;ﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﻳﻚ = ﻧﻤﺎﻳﺶ ﻧﺎﻣﻪ ﺳﺎﻳﮑﻮ&#= 65247;ﻮﮊﻳﻚ ﻣﻴﮕﻮﺋﻴﻢ'ﻣﺎ &= #65191;ﻮﺩ ﺭﺍ ﺩﺭﺑﺮﺍﺑﺮ &= #65267;ﻚ ﻧﻈﺮﻳﻪ ﻋﻠﻢ ﺍ&= #65247;ﻨﻔس ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ' = ﻧﻤﻰ ﺑﻴﻨﻴﻢ. ﺑﻠﮑﻪ = ﺧﻮﺩﺭﺍ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻧ&= #65262;ﺍﺭﻯ ﻣﻰ ﺑﻴﻨﻴﻢ ﮐﻪ = ﺟﻮﺍﻧﺒﻰ ﺍﺯ ﻭﺍﻗﻊ ﺭﺍ ﻧ= ﺸﺎﻥ ﺑﺪﻫﺪ. ﻭﻭﺍﻗﻌ&= #65264; ﻣﺎﺩﻯ ﻭﺣﺘﻰ ﺭ&= #65261;ﺣﻰ ﻳﺎ ﺭﻭﺍﻥ ﻣﺎﺩ&= #65263; ﺑﺎﻧﺴﺎﻥ ﻣﻴﺪ&#= 65259;ﺪ.ﻭ ﺍﺯ ﺍﻳﻦ ﺑﻌﺪ ﺍ= ﻧﺴﺎﻧﻰ ﺍﺳﺖ.ﮐﻪ ﻣﺎﻫﻴ&= #1617;ﺖ ﺣﻴﻮﺍﻧﻰ ﻭﺍﻟ&#= 65260;ﻰ ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﺭ= ﻭﺡ ﺍﻟﻬﻰ ﺍﺳﺖ'ﺍﺯ = ﺁﻥ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍ&= #65197;ﺍﺋﻪ ﻣﻴﺪﻫﺪ ﭘس ﺑﺎ&#= 65267;ﺪ ﺑﻌﺪ ﺍﻧﺴﺎﻧﻰ &= #65197;ﺍ ﺭﻭﺣﻰ ﻭﻣﻠﮑﻮ&#= 65175;ﻰ ﻭ ﻋﺎﻃﻔﻰ ﻭ ﺍﻟ= ﻬﻰ'ﺑﺮﺗﺮ ﺍﺯ ﻣﺎﺩﻩ ﺑﺪﺍ&= #65255;ﻴﻢ. ﺍﮔﺮ ﻣﺎ ﺑﺎﻫﻤ&= #65268;ّﺖ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65193;ﺭ ﺍﻧﺴﺎﻥ'ﻭﺣﺘﻰ &= #65259;ﺮﻣﻮﺟﻮﺩﻯﭙA= 264; ﻣﻴﺒﺮﻳﻢ.ﻭﺁﻳ&#= 65256;ﺪﻩ ﺑﺮﺗﺮ ﺭﺍ ﺩﺭﻧ&= #65224;ﺮ ﺑﮕﻴﺮﻳﻢ</sp= an>' ﺗﺎ ﺍﻣﺮﻭﺯ= ; ﺑﺸﺮﻯ ﻭﻣﺎﺩﻯ ﻭ ﺳﻄﺢ = ﺗﮑﺎﻣﻞ ﻓﻌﻠﻰ'ﭼﻪ ﺭﺳﺪ = ﮐﻪ ﺑﺨﻮﺍﻫﻢ ﺑﮕﺬ&#= 65207;ﺘﻪ ﺗﻮﺟّﻪ ﮐﻨﻴﻢ' &= #65261;ﺩﻝ ﺧﻮﺵ ﺑﺎﺷﻴﻢ . ﭼ= ;ﻮﻥ ﻫﻨﺮﻣﻨﺪ ﺑﺨﺼ&#= 65262;ﺹ ﺩﺭ ﻫﻨﺮ ﺍﻟﻬﻰ = ﺗﮑﺎﻣﻞ ﺭﻭﺣﺪﺍﺭﺩ' ﮐﻪ = ﻣﻌﺘﻘﺪ ﺍﺳﺖ' ﺑﺮﺍﻯ ﻭﺍ= ﻗﻊ ﻧﺎﺳﻮﺗﻰ ﻣﺎﺩ&#= 65263;'ﻭﺣﺘﻰ ﺟﻨﺒﻪ ﻫﺎﻯ ﺭﻭ&= #65187;ﻰ ﺑﺮﺗﺮ ﺍﺯ ﻣﺎﺩ&= #65257;'ﮐﻪ ﻧﺎﭘﻴﺪﺍ ﺍﺳﺖ'&= #65169;ﻰ ﻣﻌﻨﻰ ﺑﻮﺩﻥ ﻳ&= #65166; ﮐﻢ ﻣﻌﻨﻰ ﺑﻮﺩ&= #65253; ﺣﺎﻝ ﺭﺍ'ﺩﺭ ﺑﺮ= ﺍﺑﺮ ﺁﻳﻨﺪﻩ ﺑﺮﺗﺮ &= #65255;ﺸﺎﻥ ﻣﻴﺪﻫﺪ. ﻣﮕﺮ ﺍ= ﻳﻨﮑﻪ ﻭﺍﻗﻊ ﮐﻨﻮﻧﻰ &= #65261;ﻣﻮﺟﻮﺩ ﻣﺎﺩﻯ ﻭ ﻫﺴﺘﻰ'= ﻭ ﺣﺘﻰ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺑﺎ ﺗﻤﺎﻡ ﺗﺮﻗ&= #1617;ﻴﺎﺕ ﺗﮑﺎﻣﻞ ﺃﺯﻟﻰ &= #65175;ﺎ ﮐﻨﻮﻥ ﺁﻧﺮﺍ'ﺩ&= #65197; ﻧﻄﺎﻕ ﻭﻣﺤﺪﻭ&#= 65193;ﻩ ﻋﺎﻟﻤﻰ ﺩﻳﮕﺮ &= #65261; ﺑﺮﺗﺮ ﺑﺪﺍﻧﻴ&#= 65250;.ﻧﻪ ﻓﻘﻂ ﺟﻨﺒﻪ ﻓﻠ&= #65204;ﻔﻰ ﻭ ﻓﮑﺮﻯ ﻭ ﻋﻘﻠ= ﺎﻧﻰ ﻭﺿﻊ ﻣﻮﺟﻮﺩ'ﺑ&= #65166; ﺗﻤﺎﻡ ﺧﻮﺑﻰ ﻫ&= #65166;ﻯ ﺁﻥ.ﺑﻠﮑﻪ ﺩﺭ ﻳ= ﻚ ﺟﻬﺎﻥ ﮐﻠّﻯﺘ= 5198; ﻭ ﻧﻈﺮﻳﻪ ﺟﺎﻣ&= #65226; ﺗﺮ'ﻭ ﺍﺻﻮﻝ ﺍﻋ= ﺘﻘﺎﺩﻯ ﺑﺎﻟﺎﺗﺮ ﺑﺪﺍ&#= 65255;ﻴﻢ.ﮐﻪ ﺑﺪﻭﻥ ﭼﻨﻴﻦ ﻧ&= #65224;ﺮ ﺑﺮﺍﻯ کلّی ﺗʋ= 98; ﻭ ﺍﻟﻬﻰ ﺗﺮ ﻭ ﺃﺑ= ﺪﻯ ﺗﺮ'ﻧﻤﻴﺘﻮﺍﻥ &= #65169;ﻨﺘﻴﺠﻪﺍﻯ ﺩﺭﺳﺖ ﺭﺳﻴﺪ.ﻭ&= #65175;ﮑﺎﻣﻞ ﻓﮑﺮﻯ ﻭ ﺗﻌﺎﻟ&= #65264; ﻫﺎﻯ ﻧﻮﻋﻰ'ﻭ ﺁ= ﻳﻨﺪﻩ ﻫﺎﻯ ﺑﺴﻴﺎﺭ ﻭ = ﺑﺴﻴﺎﺭ ﻋﻈﻴﻢ ﺗﺮ ﺑﻌﺪ&= #65263; ﺭﺍ'ﺩﺭ ﺧﻠﺎﺻی اﺯ ﭼﻨﻴﻦ ﻧﻈﺮ&#= 65267;ّﺎﺕ'ﺍﺯ ﻋﺎﻟﻢ ﺩﻳﮕﺮ ﭘ&= #65268;ﺸﻴﻥﻤﻴﺮﻭﻧA= 194;.ﺗﻌﺎﻟﻰ ﺍﺯ= ﻣﺎﺩﻩ= ; ﻣﺮﺩﻩﻳﺎ ﺯﻧﺪﻩ ﺳﻄﻮﺡ ﻧ&= #65262;ﻋﻰ ﻭ ﺑﺸﺮﻯ'ﺑﺎ ﻓﺮ= ﺍﻭﺍﻥ ﮐﺮﺍﻣﺎﺕ ﺣﻴﺎ&#= 65175;ﻰ ﺟﺎﻟﺐ ﺁﻥ'ﮐﻪ ﺑ= ﺘﻌﺎﻟﻰﻫﺎﻯﻏ= 5268;ﺮ ﺗﮑﺎﻣﻠﻰ ﺗﺼﻮ&#= 65197; ﻣﺎ'ﻭﻟﻰ ﺣﺘﻤﻰ = ﭘﻴﺶﻣﻴﺮﻭﻧﺪ.&#= 64400;ﻪ ﺍﻓﮑﺎﺭ ﭼﻨﺎﻥ &= #65153;ﻳﻨﺪﻩﺍﻯ'ﺣﺪ= 617; ﺃﻗﻞ ﺩﺭﻋﻘﻞ ﺍ&= #65255;ﺴﺎﻥ ﮐﻨﻮﻧﻰ ﺳﺎﻟﻚ'&= #65239;ﺎﺑﻞ ﺍﻧﮑﺎﺭ ﻧﻴﺴﺖ. = ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺩﻟﻴ&#= 65246; ﺻﺤّﺖ ﻭ ﺩﺭﺳﺘ&#= 65264; ﭼﻨﻴﻦ ﺁﻳﻨﺪﻩ&#= 65165;ﻯ ﺭﺍ ﺑﻤﺎ ﻧﺸﺎﻥ = ﻣﻴﺪﻫﺪ.ﮐﻪ ﻣﺎ ﺻﺤﺒﺖ ﺍﺯ ﺗ= ﮑﺎﻣﻞ ﺭﻭﺣﻰ'ﻫﻤﺎﻥ ﺧ&= #65262;ﺍﺳﺘﻪ ﺧﺪﺍﻭﻧﺪ ﻳﺎ ﻃ&= #65170;ﻴﻌﺖ'ﻭﻳﺎ ﻓﻄﺮﺕ ﺫﺍﺗﻰ ﺍ&= #65255;ﺴﺎﻥ ﻭﻫﺮ ﻣﻮﺟﻮﺩﻯ &= #65193;ﺭ ﻫﺴﺘﻰ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ. ﻭ ﺑﺪﻧﺒﺎﻝ ﻫﺮ&= #65255;ﻈﺮﻳﻪﺍﻯ ﻭﻟﻮ ﻣﻮﻗّﺘﺎ &#= 65193;ﺭﺳﺖ.ﻳﺎﮐﻪ ﻣﻔﻴﺪ ﺑﺎﺷﺪ'ﻧ&= #65170;ﺎﻳﺪ ﺑﻮﺩﻩ ﺑﺎﺷﻴﻢ.&= #65261; ﺍﻟّﺎ ﺑﻤﻌﻨﻰ &#= 65153;ﻥ ﺍﺳﺖ'ﮐﻪ ﻣﺮﺣﻠ&= #65258; ﺑﺮﺗﺮ ﺍﺯ ﺁﻥ ﺑ= ﺮﺗﺮﻯ ﻫﺎﻯ ﻣﻮﺭﺩ ﺗﺼ&= #65262;ﺭ ﺧﻮﺩﺭﺍ ﻧﺎﺩﻳ&#= 65194;ﻩ ﺑﮕﻴﺮﻳﻢ.ﮐﻪ ﻋ&= #65268;ﻦ ﺟﻬﺎﻟﺖ ﻭ ﻋﻘﺐ = ﻣﺎﻧﺪﮔﻰ ﮐﻨﻮﻧﻰ ﺍﺳﺖ.ﻭ = ﻗﻄﻌﺎ ﻋﺎﻣﻞ ﺣﻘﺎﺭﺗ&#= 65260;ﺎﻯ ﺗﻔﺴﻴﺮ ﺑﻌﺪ ﺍ&= #65199; ﻣﺮﮒ ﻫﺮ ﺍﻧﺴﺎ&= #65253; ﻣﺘﻔﮑّﺮ ﺧﻮﺍ= 5259;ﺪ ﺑﻮﺩ.ﮐﻪ ﻣﺎ ﺍﺯ= ﮐﺎﺭﻣﺎﻫﺎﻯ ﺟﻬﻨّﻤﻰ ﺟﻬﺎ= 5253; ﺩﺭ ﺗﮑﺮﺍﺭ ﮔﺬ&= #65207;ﺘﻪﻫﺎﻯ ﻧﻮﻋﻰ ﺩﺭ ﺁﻳﻨ&= #65194;ﻩ ﻫﺎﻯ ﺣﻘﻴﺮ'ﺩﺭ = ﻫﻤﻴﻦ ﺟﻬﺎﻥ ﺟﻬﻨّﻤ= 5264; ﮐﻨﻮﻧﻰ ﺧﻮﺩ ﺧ&= #65262;ﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﺯﻳﺮﺍ ﺧ&= #65194;ﺍ ﻭ ﻃﺒﻴﻌﺖﻭ ﻓﻄ&= #65198;ﺕ ﻳﮑﺎﻳﻚ'ﺑﻤﺎ ﺍ&= #65183;ﺎﺯﻩ ﻧﺎﺑﻮﺩ ﺷﺪﻥ ﺁ&= #65255;ﺮﺍ ﻧﻤﻰ ﺩﻫﺪ. ﻣﮕﺮ= ﺍﻧﺴﺎﻥ ﺁﺯﺍﺩ ﻭﮐﻢ ﻋﻘ&= #65246;'ﻭﻳﺎ ﻣﮑﺘﻔﻰ ﺑﻠﺬﺕ &= #65235;ﺮﻳﺒﻨﺪﻩ'ﮐﻪ ﻟﺤﻈﻪﺍﻯ ﺩﺭ ﻟ&= #65196;ﺕ ﺯﻧﺪﮔﻰ ﺑﺎﺷﻴ&#= 65250;.ﮐﻪ ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﻧ&= #65204;ﺎﻧﻬﺎ' ﻭ ﻋﻘﻞ ﻭﮐﻤﺎﻟ&= #65166;ﺕ ﻧﺎﭼﻴﺰ ﺁﻧﻬﺎ &= #65255;ﻤﻰ ﺗﻮﺍﻧﺪ ﻣﻮﺭﺩ &= #65239;ﺒﻮﻝ ﻣﺎ ﺑﺎﺷﺪ.ﮐﻪ ﺑ= ﺪﻧﺒﺎﻝ ﺣﻘﻴﻘﺖ ﺍﺯ ﻭﺍ&= #65239;ﻌﻴّﺎﺕ'ﻭ ﺑﺪﻧﺒﺎﻝ ﺑﻬﺘ&#= 65198; ﺍﺯ ﺑﻬﺸﺘﻬﺎﻯ &= #64400;ﻨﻮﻧﻰ ﻫﺴﺘﻴﻢ.ﮐﻪ ﺍﮔ&= #65198; ﺑﺪﻧﺒﺎﻝ ﺑﻬﺸ&#= 65174;ﺑﺮﺗﺮ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ'= ﮔﻔﺘﻪ ﮐﻨﻮﻧﻰ ﺧﻮﺩ ﻧ&= #65170;ﺎﺷﻴﻢ' ﻣﻨﻄﻘﺎ ﻭ ﻗﻄﻌ&= #65166; ﺭﺍﻩ ﺣﻘﺎﺭﺕ ﻭ = ﺟﻬﻨّﻤﻬﺎﻯ ﻧﻮﻋﻰ'ﻭ ﺍﺳﺎﺭ&= #65175;ﻬﺎﻯ ﮊﻧﺘﻴﻚ ﻓﻄﺮﺕ &= #65191;ﻮﺩ ﺃﺳﻴﺮﺧﻮﺍﻫﻴ= 5250; ﺑﻮﺩ.ﻭ ﻣﺎ ﻗﺼﺪ= ﻧﺠﺎﺕ ﺧﻮﺩ ﺍﺯ ﻫﺮ ﻧﻮ= ﻉ ﺍﺳﺎﺭﺕ ﻧﻮﻋﻰ &= #65251;ﻴﺒﺎﺷﻴﻢ.ﻭﻣ= 5268;ﺨﻮﺍﻫﻴﻢ ﺍﺯ ﺯﻧﺪﺍﻥ ﮐﻮ&= #64380;ﻚ ﺗﺮ ﺣﺘﻰ ﺍﺯ ﺯﻧ= ﺪﺍﻥ ﺑﺰﺭﮔﺘﺮ ﺧﻠﺎ&#= 65211;ﻰ ﻳﺎﺑﻴﻢ. ﮐﻪ ﺑﻰ= ﻧﻬﺎﻳﺖ ﺩﻳﻮﺍﺭﻫﺎﻯ </spa= n>ﺯﻧﺪﺍﻧﻬﺎ᥾= 3; ﺑﺰﺭﮔﺘﺮ ﻣﺘﻮﺍﻟﻴﺎ' ﺑﺪ&= #65261;ﺭﺍﺩﻭﺭ ﻣﺎ ﻗﺮﺍﺭ ﺩﺍﺭ&= #65193;. ﺯﻧﺪﺍﻧﻬﺎﻯ ﻧ&#= 65262;ﻋﻰ ﮐﻨﻮﻧﻰ ﺑﺸﺮﻯ &= #65197;ﺍ ﻧﻴﺰ ﻧﻬﺎﻳتی = 5192;ﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﭘس ﻃﺮﺣ&#= 65264; ﺑﺮﺍﻯ ﺁﺯﺍﺩﻯ &= #65165;ﺯ ﭼﻨﺎﻥ ﺯﻧﺪﺍﻥ &= #65261;ﺟﻮﺩ ﺣﺘﻰ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﻴﻢ.ﮐﻪ ﻣﻔ&= #65268;ﺪ ﻧﺠﺎﺕ ﺍﺯ ﺯﻧﺪ&= #65165;ﻧﻬﺎﻯ ﺑﻌﺪﻯ ﻭﺣتی اA= 199; ﺯﻧﺪﺍﻥ ﺍﺣﺘﻤ&#= 65166;ﻟﺎ ﻧﻬﺎﺋﻰ ﻧﻴﺰ ﺧ&= #65248;ﺎﺻﻰ ﺑﻴﺎﺑﻴﻢ.ﮔﻮﺋ&#= 65264; ﺯﻧﺪﺍﻧﻴﺎﻥ ﻣ&#= 65268;ﺨﻮﺍﻫﻨﺪ ﺗﻮﻧﻠﻰ ﺑﺴﺎﺯ&#= 65255;ﺪ ﮐﻪ ﺍﺯ ﺯﻧﺪﺍﻥ = ﻓﻌﻠﻰ ﻓﺮﺍﺭ ﮐﻨﺪ. ﻭﻟ= ﻰ ﮔﺮﻓﺘﺎﺭ ﺩﻳﻮ&#= 65165;ﺭﻫﺎﻯ ﺯﻧﺪﺍﻥ ﺑﺰﺭﮔ&#= 65176;ﺮ ﺑﻌﺪﻯ ﺧﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ.ﭘس ﺑﻬﺘﺮ &= #65165;ﺳﺖ ﺗﻮﻧﻠﻰ ﺭﺍ ﺣﻔ&= #1617;ﺎﺭﻯ ﺑﺮﺍﻯ ﻧﺠﺎﺕ ﻭ = ﻓﺮﺍﺭ ﮐﻨﻨﺪ'ﮐﻪ ﺍﺯ ﺯ= ﻳﺮ ﺁﺧﺮﻳﻦ ﺩﻳﻮﺍ&#= 65197; ﺯﻧﺪﺍﻥ ﻋﻈﻴﻢ &= #65255;ﻬﺎﺋﻰ ﺧﻠﺎﺻﻰ ﺑﻴﺎﺑ&#= 65256;ﺪ.ﻳﺎ ﺍﺯﻫﻤﺎﻥﻔﻄﺮ= 5173; ﻫﺎﻯ ﺣﻘﻴﺮ ﻧﻮ&= #65227;ﻰ'ﻭﻗﺘﻰ ﮐﻪ ﺑﻔﺮﺽ ﺑﺘﻮ&= #65165;ﻧﻴﻢ'ﺧﺪﺍﻭﻧ= 5194; ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺭﺍ ﺭﺍﺿﻰ ﺍﺯ ﺧ= ﻮﺩ ﮐﻨﻴﻢ.ﮐﻪ ﻓﺮﻣ&= #65166;ﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﻧﻬ&= #65166;ﺋﻰ ﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪ&= #65259;ﻴﻢ.ﻭﻟﻮ ﺩﺭ ﭼﻨﺪﻳﻦ ﻣﺮ&= #65187;ﻠﻪ ﺣﻔّﺎﺭﻯ ﺗﻮﻧ= 5246; ﻧﺠﺎﺕ ﺍﺯ ﺯﻧﺪ&= #65165;ﻥ ﺑﺸﺮﻯ'ﮐﻪ ﺑﺘﻮ&= #65165;ﻧﻴﻢ ﺑﮑﻤﺎﻟﺎﺕ ﺑﺮ&#= 65175;ﺮ ﻣﻴﺴّﺮﻧﻮﻉ ﺑ= 5208;ﺮﻯ ﺑﺮﺳﻴﻢ. ﭼﻮﻥ ﺩ= ﺭ ﺳﻠﻮﻙ ﺍﻟﻬی ﺒ&#= 64345;ﻴﺸﻨﻬﺎﺩ ﺧﺪﺍﻭﻧﺪ ﺑﻌﺮ&#= 65205; ﺭﺣﻤﺎﻥ ﺑﺮﺳﻴ&#= 65250; ﺗﺎ ﺑﺮﺍﻯ ﺍﺩﺍ&= #65251;ﻪ ﺣﻔّﺎﺭﻯ ﺗﻮﻧ= 5246; ﻓﺮﺍﺭ ﺍﺯ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴﺰ'ﺗﻮ&= #65165;ﻥﺮﺟﻌﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴ&#= 65250;. ﻳﻌﻨﻰ ﺗﮑﺎﻣﻞ &= #65155;ﺑﺪﻯ ﻭﻧﻈﺮﻳﻪ ﻓﮑﺮ&#= 65263; ﻭ ﻓﻠﺴﻔﻰ ﺑﺎﻟ&= #65166;ﺗﺮﻳﻦ ﺭﺍ ﺩﻧﺒﺎﻝ ﮐﻨ&= #65268;ﻢ. ﮐﻪ ﺁﻧﺮﺍ ﻫﻨﺮ = ﺍﻟﻬﻰ ﻭ ﻫﻨﺮﻣﻨﺪﻯ ﻣ&= #65262;ﻓّﻖ می ﺪﺍﻧﻴﻢ.ﻭ ﻟ&#= 65196;ﺍ ﻣﻴﮕﻮﺋﻴﻢ'ﻣﺮ&#= 65165;ﺗﺐ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﻣ&= #65194;ﺑّﺮ ﺃﺯلی ﺃﺑﺪﻯ ﻳ= 4401;ﺎﻳﻚ ﻣﺎ ﻭ ﺗﻤﺎﻣﻰ ﻫ= ﺴﺘﻰ'ﺩﺭ ﻧﺼﺎﻳﺢ ﻭ ﭘﻴﺸ&= #65256;ﻬﺎﺩ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﭘس ﺍﺯ ﻋ&= #65170;ﻮﺭ ﺍﺯﻣﺮﺣﻠﻪﺍﻭ= 5245; ﻧﺠﺎﺕﺍﺯ ﻧﻮﻉ &= #65169;ﺸﺮﻯﺮﺍﺑﭙﺬA= 267;ﺮﻳﻢ.ﮐﻪﻧﻈﺮ᥾= 7;ّﻪﺍﻳﺪﺁﻝ ﻭﻧﺴﺒﺘﺎ ﻧﻬﺎ&#= 65163;ﻰ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺪﻫﻨﺪ. ﻭ ﻃﺒﻌ= ﺎ ﺩﺍﺭﺍﻯ ﺍﻧﻌﻄ&#= 65166;ﻑ ﻋﺠﻴﺒﻰ ﺑﺮ ﺣﺴ&= #65168; ﻫﻤﻪ ﺍﺣﻮﺍﻝ ﻳ&= #64401;ﺎﻳﻚ ﺍﻧﺴﺎﻧﻬﺎ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﺍﮔﺮ ﺁﻣﺎﺩﻩ ﺑﺎﺷﻨ&#= 65194;'ﮐﻪ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #65169;ﺮﺍﻯ ﺗﻐﻴﻴﺮ ﻭ ﺗﮑﺎ&= #65251;ﻞ ﻭﺗﺮﺑﻴﺖ'ﺭﺍ ﺗ&= #65166; ﺷﺮﻁ ﮔﺎﻫﻰ ﺍﺯ = ﻧﻈﺮ ﺍﻟﻬﻰ ﺗﺄﻣﻴﻦ &= #64400;ﺮﺩﻩ ﺑﺎﺷﻴﻢ.ﭼﻪ ﺭﺳ&= #65194; ﮐﻪ ﺑﺨﻮﺍﻫﻴﻤ&#= 65153;ﻥ ﻧﻈﺮﻳﻪ ﺳﻠﻮﮐ&#= 65264; ﺍﻟﻬﻰ'ﺗﻨﻬﺎ ﺭ&= #65165;ﻩ ﻧﺠﺎﺕ ﺍﺯ ﺯﻧﺪ&= #65165;ﻥ ﻭ ﺣﺼﺎﺭ ﻧﻮع ﺒ&= #65208;ﺮﻯ ﮐﻨﻮﻧﻰ ﻣﻨﮑﺮ &= #65207;ﻮﻳﻢ. ﺁﻧﮕﺎﻩ ﺑﻘﻮﻝ &= #65197;ﻭﺍﻥ ﺷﻨﺎﺳﺎﻥ ﻭ ﻣﺘ&= #65236;ﮑّﺮﻳﻦ ﮔﺬﺷﺘﻪ'ﻋﺎﺭﻓ&#= 65166;ﻥ ﺍﻟﻬﻰ ﺭﺍﻩ ﺗﻮ&= #65169;ﻪ ﻭ ﺑﺎﺯﮔﺸﺖ ﺍﺯ = ﻓﮑﺮ ﺍﻧﮑﺎﺭﻯ ﺧﻮﺩ'&= #65255;ﺨﻮﺍﻫﻴﻢ ﺗﻮﺍﻧﺴﺖ ﻋﺒﻮ&#= 65197; ﮐﻨﻴﻢ.ﻣﮕﺮ ﭘس &= #65165;ﺯ ﻃﻰ ﮐﺎﺭﻣﺎﻫﺎ &= #65261;ﺗﺄﻣﻴﻦ ﻣﺠﺪﺩ ﺍﻣﮑﺎﻧ&#= 65166;ﺕ'ﻭ ﮐﺮﺍﻣﺎﺕ ﻭ ﺷﺮ&= #65165;ﻳﻂ ﻟﺎﺯﻡ ﺩﺭ ﺟﻬﻨ&= #1617;ﻤﻬﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ' ﺗﺎ = ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ' ﺑﻬﻤﻴﻦ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻭﺑﺎ ﺗﮑﺎﻣﻠﺎ&#= 65173; ﻃﺒﻴﻌﻰ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ ﺑﺮﺳﻨﺪ. ﻭﻃﻰ ﺻ= ﺪﻫﺎ ﻫﺰﺍﺭ ﺳﺎﻝ'ﮐﻪ = ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗ&= #65166; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭ&= #65165; ﻣﻮﻓﻖ ﮔﺮﺩﻧﺪ. = ﻳﺎ ﺣﺪ ﺃﻗﻞ ﺑﺸﻬﻮ&= #65193; ﻗﺎﺋﻢ ﺭﻭﺡ ال= 602;ُدُس 'ﻭ ﻳﺎ ﺑﺸﻬﻮﺩ ﭼ= ;ﻬﺎﺭﻡ ﻣﺮﺗﻀﻮﻯ ﻋﻠﺎ&#= 65251;ﺖ ﺭﺿﺎﻳﺖ ﺍﻟﻬﻰ &= #65169;ﺮﺳﻨﺪ.ﻟﺬﺍ ﺟﺎﻯ ﺍﻧﮑﺎﺭ ﻭ&= #65175;ﻌﺠّﺐ ﻫﻢ ﻧﻴﺴﺖ'ﮐﻪﺑ&= #64405;ﻮﺋﻴﻤﺒﺎ ﺗﻤﺎﻡ ﻧﻈﺮﻳّ= 5166;ﺕ ﻓﻠﺴﻔﻰ ﻭﻋﻠﻤ&#= 65264; ﻭﻫﻨﺮﻯ'ﺑﺎ ﺗﻤ&= #65166;ﻡ ﺁﻣﻮﺯﺷﻬﺎﻯ ﻧ&#= 65204;ﺒﻰ ﺁﻥ'ﺣﺠﺎﺏ ﺃﻋﻈ&= #65250; ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﺷﺎﻧس ﺭﺳﻴﺪﻥ &#= 65169;ﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺑﺮﺧﻮﺩ ﺑﺒﻨﺪﻳﻢ.ﺯﻳﺮ&#= 65165; ﺃﺻﻞ ﻭﺟﻮﺩ ﻣﺎ&= #65193;ﻯ ﺗﻦ ﻭﺍﻋﺘﺼﺎﺏ &= #65251;ﺎ'ﻫﻤﺎﻥ ﺟﺎﻥ ﺣﻴﻮﺍﻧﻰ &= #65267;ﺎ ﻧﺎﺧﻮﺩ ﺁﮔﺎﻩ'&= #64400;ﻪ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﻴﮕﻮﺋﻴﻢ ﻫﺴﺖ. ﺍﮔﺮ ﺑﺎﻟ= ﺎﺗﺮ ﺩﺭ ﺍﻳﻦ ﺯﻧﺪﮔ&= #65264; ﻧﺮﻭﺩ'ﺳﻘﻮﻁ ﺑ&= #65268;ﺸﺘﺮ ﻭ ﺑﺪﺗﺮﻯ ﺍﺯ ﻫ= ﻢ ﺍﮐﻨﻮﻥ ﺩﺭ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﭘﻴﺪﺍ ﻣ&= #65268;ﺸﻮﺩ.ﻭﺍﺯ ﺃﺯل ﻤﺎ ﺩﺭ ﻗﻴ&= #65194; ﻭ ﺑﻨﺪ ﻓﻄﺮﺕ ﮊ= ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﺑﻮ&= #65193;ﻩﺍﻳﻢ ﻭ ﺣﺘﻰ ﻳﺎﻓﺘﻦ = ﻓﻄﺮﺗﻰ ﺑﻬﺘﺮ ﻧﻤﻴﺘﻮ&#= 65165;ﻥ ﺍﺯ ﻓﻄﺮﺕ ﺣﻴﻮ&= #65165;ﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻨ&= #65262;ﻧﻰ ﺧﻮﺩ ﺧﻠﺎﺻﻰ ﺑ&= #65268;ﺎﺑﻴﻢ .<o:p></o:p> ﺑﺎﺯ ﺑﻤ= ;ﻮﺿﻮﻉ ﻫﻨﺮ ﺗﻮﺟّﻪ ﻣ&#= 65268;ﮑﻨﻴﻢ'ﮐﻪ ﻣﻴﮕﻮﺋﻴﻢ ﻫﻨ&#= 65198;ﻣﻨﺪ ﻋﻤﻠﺎ ﻫﺴﺘﻰ ﻓ&= #65228;ﻠﻰ ﺭﺍ ﺗﺠﺪﻳﺪ ﺳﺎ&= #65199;ﻣﺎﻥ ﻣﻴﺪﻫﺪ.ﻭ ﺑﺎ ﮐ= ﻤﻚ ﺍﻟﮕﻮﻫﺎﻯ ﺟﻤ&#= 65166;ﻟﻰ ﻭﮐﻤﺎﻟﻰ ﻭ ﻋﻘ&= #65248;ﻰ ﻭ ﺍﻟﻬﻰ ﺭﺳﻴﺪ&= #65257; ﺍﺯﺁﻳﻨﺪﻩ ﻫﺎ &= #65255;ﻴﺎﻣﺪﻩ ﻭ ﺑﺮﺗﺮ'ﻭﻟﻮ ﺑ= ﻄﻮﺭ ﺳﻤﺒﻮﻟﻴﻚ ﮐﻪ &= #65193;ﺭ ﺷﻬﻮﺩﻫﺎﻯ ﺳﻠ&#= 65262;ﮐﻰ ﺑﺪﺳﺖ ﻣﻴﺂﻭﺭ&#= 65267;ﻢ' ﻫﺮﮐس ﺑﺎﻳﺪ ﺑ&#= 64401;ﻨﺪ.ﻭ ﮐﺎﺭﻯ ﻧﮑﻨﻴﻢ &= #64400;ﻪ ﺻﻔﺎﺕ ﻭﻣﺨﺘﺼ&#= 1617;ﺎﺕ ﻭﻣﺸﺨّﺼﺎﺕ ﻧ= 5204;ﺒﺘﺎ ﺣﻘﻴﺮ ﻓﻌﻠﻰ ﺧ&= #65262;ﺩ ﺭﺍ' ﺗثبیت ﻭ ﺗ= 5240;ﻮﻳﺖ ﮐﻨﻴﻢ'ﮔﻮﺋﻰ ﺍ&= #65255;ﺒﻮﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﻓﺴ&= #65166;ﺩ ﻭ ﺁﻟﻮﺩﮔﻰ ﻭ ﻋ= ﻴﺐ ﻭﮐﻤﺒﻮﺩ'ﮐﻪ ﮐ&= #65248;ّﺎ ﻧﺎﻡ ﮔﻨﺎﻩ ﻭﻳ&= #64395;ﻩ ﺳﺎﻟﮑﺎﻥ ﺑﺮ ﺁ&= #65253; ﻣﻴﮕﺬﺍﺭﻳﻢ'ﺗ&#= 1579;بیت ﻭ ﺭﻳﺸﻪ ﺩﺍﺭ ﺷ= ﻮﺩ.ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﻭ&= #64380;ﺎﺭ ﮐﺎﺭﻣﺎﻫﺎ ﺷﻮ&#= 65267;ﻢ' ﮐﻪ ﺑﺎﻟﻌﮑس ﺍ&#= 65267;ﻦ ﺻﻔﺎﺕ ﺭﺍ ﺣﺬﻑ = ﭘس ﺍﺯ ﻓﻬﻢ ﻣﻴﻨﻤ&= #65166;ﺋﻴﻢ.ﻭ ﺍﮔﺮ ﺗﻮﺍﻧﺴﺘ&#= 65268;ﻢ ﺻﻔﺎﺕ ﻣثبت ﺍA= 247;ﻬﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺘﻘﻠﻴﺪ ﺍﺯ ﭘ&= #65268;ﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﮐﻪ ﺭ&= #65167;ّ ﻣﺮﺑّﻰ ﺳﻠﻮﮐ= 5264; ﺍﺳﺖ. ﮐﻪ ﺧﺪﺍﻭ= ﻧﺪ ﺩﺭ ﺭؤﻳﺎ ﺑﻄﺎ&#= 65247;ﺒﺎﻥﻠﻘﺎﻯ الهی'ﻭﻣﺴﺘﻌ᥷= 4; ﻭﺻﺎﺩﻕ ﻣﻌﺮﻓﻰ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﻭ ﺩﺭ ﺻﺪﺩ ﺗثبی= 78; ﻭ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﮐﺮﺩﻥ ﺍﻳﻦ ﺻﻔ&= #65166;ﺕ ﺟﺪﻳﺪ ﺍﻟﻬﻰ ﺩ&= #65197; ﻧﻈﺎﻡ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﻣﻴﻨﻤﺎﻳﺪ ﮐﻪ &= #65251;ﺎ ﺍﺯ ﺗﺤﻠﻴﻪ ﺑﻌ&= #65194; ﺍﺯ ﺗﺨﻠﻴﻪ ﻭ ﻗ= ﺒﻞ ﺍﺯ ﺗﺠﻠﻴﻪ ﻫﺎ&= #65263; ﺍﻟﻬﻰ ﻫﻔﺘﮕﺎ&#= 65255;ﻪ ﻣﻴﮕﻮﺋﻴﻢ ﻭﻏ&#= 65268;ﺮ ﺳﺎﻟﮑﺎﻥ ﻧﻪ ﻓ&= #65240;ﻂ ﭘﺎﮐﺴﺎﺯﻯ ﺻﻔ&#= 65166;ﺕ ﺣﻘﻴﺮ ﺣﻴﻮﺍﻧ&#= 65264; ﻭ ﺑﺸﺮﻯ ﻧﻤﻰ ﮐ= ﻨﻨﺪ'ﮐﻪ ﺑﺎﺭ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺍﻧﻰ ﺗثبیت ﻭ ﺗﻀﺨʌ= 68;ﻢ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﮐ&#= 65258; ﺑﺎﻋث ﮐﺎﺭﻣﺎ= 5259;ﺎﻯ ﭘس اﺯﻣﺮﮒ ﺁﻧ= 5260;ﺎﻣﻴﺸﻮﺩ.ﻭﺗ= 9;بیت ﺻﻔﺎﺕ ﻧﻴﮑﻮ'ﮐ&= #65258; ﻧﻪ ﻓﻘﻂ ﻓﺮﺍﻣ&= #65262;ﺷﻰ ﺩﺭﺳﺎﻟﻚ ﭘﺎﮐ&#= 65204;ﺎﺯﻯﺸﺪﻩ ﻧﺪﺍﺭﺩ'ﺣﺘﻰ ﻭ&= #65239;ﺘﻰ ﺑﺤﺮﺍﻧﻬﺎﻯ ش= 583;ید ﭼﻮﻥ ﻣﺮﮒ ﺩﺳﺖ = ﻣﻴﺪﻫﺪ. ﻟﺬﺍ ﺑﻨﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻣﻨﺘﻘﻞ &= #65251;ﻴﮕﺮﺩﺩ.ﺯﻳﺮ= 5165; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺷﺪﻩ ﺑﻬ&= #65198; ﺩﺭﺟﻪ ﮐﻤﺎﻝ'ﺩ&= #65197; ﻭﺍﻗﻊ ﺍﻳﻦ ﻫﻤ&= #65166;ﻧﻰ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﻭ&= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺑﺮﺗﺮ &= #65191;ﻮﺩ ﺭﺍ ﻣﻴﻴﺎﺑﺪ. ﮐ= ﻪ ﺩﺭﻫﺮ ﺷﺐ ﻗﺪﺭ&= #65263; ﺍﻟﻬﻰ. ﮐﻪ ﻫﺮﻳ= ﻚ ﻋﻤﺮﻯ ﺍﺭﺯﺵ ﺍ&= #65247;ﻬﻰ ﺩﺍﺭﺩ'ﮐﻪ ﻣﻴﺘ&= #65262;ﺍﻥ ﺑﻴﻚ ﺗﺠﻠّﻰ ﺗ&#= 65166;ﺯﻩ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﺭﺳﻴﺪ. ﺑﺨﺼﻮﺹ = ﺩﺭ ﺷﻬﻮﺩ ﺷﺸﻢ ﻗﺎ&= #65163;ﻢ ﺭﻭﺡ القُدُس = ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ'&= #65261; ﮐﻤﺎﻝ ﻧﻬﺎﺋﻰ &= #65251;ﻴﺴّﺮﺷﻬﻮﺩʌ= 63; ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ.ﮐﻪ ﺍﻟﮕﻮﻯ ﺍﻟﻬﻰ &= #65247;ﺎﺯﻡ ﺍﻟﻮﺻﻮﻝ ﺑﺮﺍ&#= 65263; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174; ﮐﻪ ﺭﺟﻌﺖ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﺑﺘﻮ&= #65165;ﻧﺪ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﻌﺪ ﺑﻨﻤﺎﻳﺪ. = ﺣﺘﻰ ﺍﮔﺮ ﺷﻬﻮﺩ ﻫﻔ&= #65176;ﻢ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭ&= #65165; ﻧﺪﺍﺷﺘﻪﺑﺎﺷ= 5194;' ﮐﻪ ﺧﺎﺹ ﺑﺎﺯﮔﺸﺘ&#= 64405;ﺎﻥ ﺑﺨﻠﻖ'ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﻗﺒﻞ ﺍﺯﻣﺮﮒ ﺩ&= #65197; ﺑﻴﻦ ﺳﺎﻟﮑﺎﻥ &= #65251;ﻮﻓﻖ ﺑﺸﻬﻮﺩ ﻧﻬﺎﺋ&#= 65264; ﺭﻭﺡ القُدُس = ﻣﻰ ﺑﺎﺷﺪ. ﮐﻪ ﭘﻴﺎ= ﻣﺒﺮ ﮔﻮﻧﻪ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﻨﺪ'ﻭﻧﻪ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253;.ﻣﮕﺮ ﮐﺴﺎﻧﻰ ﮐﻪ ﺑﺤ&= #64401;ﻤﺘﻬﺎﻯ ﺑﺮﺗﺮ ﺍﻳﻨﺎﻥ &= #65227;ﻠﺎﻗﻤﻨﺪ ﺑﺎﺷﻨﺪ.ﮐﻪ ﺣﺘ&= #65264; ﭼﻨﻴﻦ ﻋﻠﺎﻗﻪ&#= 65251;ﻨﺪﻯ ﮐﺎﺭ ﺳﻠﻮک اﻟ= 5260;ﻰ ﺭﺍ ﻧﻤﻰ ﮐﻨﺪ. ﻭ= ;ﻟﻰ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ &= #65199;ﻣﻴﻨﻪ ﺳﺎﺯ ﺍﺳﺘﻌﺪﺍ&#= 65193; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣ&= #65268;ﺒﺎﺷﺪ .<o:p></o:p> ﺗﻐﻴﻴﺮ= ﺍﺕ ﺟﻤﺎﻟﻰ ﻳﻚ ﺃث&#= 1585; ﻫﻨﺮﻯ' ﺑﺨﺼﻮﺹ = ﺁثاﺭ ﻫﻨﺮﻯ ﺍﻟﻬﻰ ﻭ = ﺳﻠﻮﮐﻰ'ﺗﻨﻬﺎ ﺭﺍﻩ ﺗﺠﺪﻳﺪ ﺳ&= #65166;ﺯﻣﺎﻥ ﻣﺎﻫﻴّﺖ ﺫﺍﺗ= 5264; ﻭﻭﺿﻊ ﮐﻨﻮﻧﻰ &= #65251;ﺎ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﺳﺖ. ﮐﻪ ﻧﺎﻡ ﻧ= ;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺭﺍ ﺩﺍﺭﺩ. ﺍﻟﺒ= ﺘﻪ ﮐﻤﺎﻝ ﻋﻈﻤﺖ ﮐ&= #65166;ﺭ ﻫﻨﺮﻣﻨﺪ'ﺗﻨﻬ&#= 65166; ﺍﻳﻦ ﻧﻴﺴﺖ ﮐﻪ = ﺩﺭ ﻧﻘﻞ ﻭﺍﻗﻊ ﺩﺭ = ﺃثر ﻫﻨﺮﻯ'ﺑﺨﻮﺍﻫ&#= 65194; ﺍﻣﺎﻧﺖ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ.ﻳﺎ ﺑﻴﺎ&= #65253; ﺩﺭﺳﺖ ﺍﺯ ﺁﻧﭽ&= #65258; ﻫﺴﺖ ﺭﺍ ﺑﮕﻮﻳ&= #65194;.ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﺍﺯ ﺍﺿﺎ&= #65235;ﺎﺕ ﺟﺪﻳﺪ ﻭ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﻋﻘﻠﻰ ﺑﺮﺗﺮﻯ &= #65193;ﺭ ﻫﻨﺮ ﺧﻮﺩ ﺍﺭﺍ&= #65163;ﻪ ﺑﺪﻫﺪ' ﮐﻪ ﺍﺭﺯ= ﺵ ﺗﺮﺑﻴﺘﻰ ﺩﻳﮕ&#= 65198;ﺍﻥ ﺭﺍ ﺩﺭﺑﺮ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﺪ.ﺍﻟﺒﺘﻪ &= #65165;ﻟﻬﺎﻣﺎﺕ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65166;ﺩﻯ'ﻣﺘﻨﺎﺳﺐ ﺩﺭﺟﻪ ﮐﻤﺎﻝ ﻭ = ﭘﺎﮐﻰ'ﻭ ﻳﺎ ﺁﻟﻮﺩﮔﻴﻬ&#= 65166;ﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65259;ﻨﺮﻣﻨﺪ ﺍﺳﺖ.ﻭ ﺍﮔﺮ ﺍﻳ= ﻦ ﻫﻨﺮ ﻳﻚ ﮐﺎﻣﻞ = ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺑﺮﺍﻯ ﻫﺮ ﺳﺎﻟ&= #65242; ﺑﺎﺷﺪ' ﮐﻪ ﺑﻌﺮ= ﺵ ﺭﺣﻤﺎﻥ ﻫﻢ ﺭﺳ&= #65268;ﺪﻩ ﺍﺳﺖ.ﭘس ﺍﺯ ﺑﺎ&= #65247;ﺎﺗﺮﻳﻦ ﺳﻄﺢ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﺍﻟﻬﻰ ﻣﺮﺑﻮﻁ &= #65169;ﻬﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺁﻳ&= #65256;ﺪﻩ ﻧﻴﺎﻣﺪﻩ ﺭﺍ'ﺩ&= #65197; ﮐﺎﺭ ﻭ ﺃثر ﻫﻨ&#= 65198;ﻯ ﺧﻮﺩ'ﺩﺭ ﺗﺮﺑﻴ&= #65174; ﻭ ﻫﺪﺍﻳﺖ ﺳﺎﻟ&= #64401;ﺎﻥ ﺧﻮﻳﺶ ﺍﺭﺍﺋﻪ &= #65251;ﻴﺪﻫﻨﺪ.ﺑﺰﺑ= 5166;ﻥ </spa= n>ﺩﺭ ﺗﻌﻠﻴﻢ'A= 261; ﺩﺭ ﺭؤﻳﺎ ﺩﺭ ﺻﺤﻨ&#= 65258; ﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺑ&= #65198;ﺣﺴﺐ ﺩﺭﺟﻪ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﺭﻭﺍﻥ'ﮐﻪ ﺳﺎﻟ&= #64401;ﺎﻥ ﺷﺎﻫﺪ ﺑﺪﺭﺟﺎ&#= 65175;ﻰ ﻭ ﺣﺘﻰ ﮐﺎﻣﻠﺎ&= #65253; ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪﺑﺨﻠﻖ ﻧﻴﺰ' ﺑﺪﺭﺟﺎﺗ&= #65264; ﺍﺯ ﺍﻳﻦ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﻟﺪﻧّﻰ ﻳﺎ همان (ﺷﻬﻮﺩ های ﻋﻘﻠﻰ) ﻭ ﻭ&#= 65187;ﻰ ﺭﺍ ﺩﺍﺭﻧﺪ'ﮐﻪ&= #65175;ﺎﺯﻧﺪﻩ ﺑﺎﺷﻨﺪ و ﻣﺘﻔ&#= 65166;ﻭﺕ ﻣﻴﺒﺎﺷﻨﺪ.ﻭﻟ&#= 65264; ﺳﺮﺍﺳﺮ ﺑﺮﺍﻯ &= #65165;ﻧﺴﺎﻧﻬﺎﻯ ﻣﻌﻤﻮﻟﻰ ﻏﻴﺮ&#= 65203;ﺎﻟﻚ' ﻣﻔﻬﻮﻡ ﻭ ﺣﺘﻰ = ﻣﻨﻄﻘﻰ ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﻭ&= #65239;ﺪﺭﺕ ﺩﺭﻙ ﺁﻧﺎﻥ ﻧﻴ&= #65204;ﺖ.ﮐﻪ ﻫﻨﻮﺯ ﺩﺭﺣﻴﻮ&#= 65165;ﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;'ﻭ ﻓﺼﻮﻝ ﻗﺒﻞ ﻧﻬ&= #65166;ﺋﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ&= #65183;ﺎ ﻣﻴﺰﻧﻨﺪ. ﻭ ﻫﻴ= ﭻ ﺍﻣﺎﻧﺖ ﺩﺍﺭﻯ'&= #65261; ﺑﺪﺭﺳﺘﻰ ﻧﺸﺎ&#= 65253; ﺩﺍﺩﻥ ﺩﺭ ﮐﺎﺭ = ﻫﻨﺮﻯ'ﭼﻮﻥ ﺗﺤﻘﻖ ﻭﻋﺪﻩ ﻫ&= #65166;ﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺧﻮﺩ ﻧﻴﺴﺖ.ﮐﻪ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺗﻌﺒﻴﺮ &= #65261; ﺑﻴﺎﻥ ﻭ ﺍﺭﺍﺋ&= #65258; ﺳﻄﻮﺡ ﺧﻴﻠﻰ ﺑ&= #65166;ﻟﺎﺗﺮ ﺍﺯ ﺳﻄﺢ ﻋﻘﻞ ﻭ= ﮐﻤﺎﻝ ﻫﺮ ﺳﺎﻟﻚ ﺍﺭﺍ&= #65163;ﻪ ﻣﻴﺪﻫﻨﺪ.ﮔﺮﭼ&#= 65258; ﻧﺎﭼﺎﺭﻧﺪ ﺗﻨ&#= 65200;ﻳﻞ ﻣﻨﻄﻘﻰ ﺍﻟﻬﺎ&#= 65251;ﺎﺕ ﻟﺪﻧّﻰ ﺧﻮﺩ ﮐ&#= 65256;ﻨﺪ.ﮐﻪ ﺑﺘﺪﺭﻳﺞ ﺗﻌﺎ&#= 65247;ﻰ ﻋﻘﻠﻰ ﻭﺳﻠﺎﻣ&#= 65176;ﻰ ﺳﺎﻟﻚ ﺭﺍ ﺗﺄﻣ&= #65268;ﻦ ﻧﻤﺎﻳﺪ. ﮐﺎﺭﻯ = ﮐﻪ ﻫﺮ ﻣﺎﺩﺭﻯ ﻋﺎ&= #65239;ﻞ'ﺑﺎ ﻃﻔﻞ ﺩﻭﺳﺎﻟﻪ &= #65191;ﻮﺩ ﻣﻴﮑﻨﺪ.ﻭ ﺑﺰﺑ&= #65166;ﻥ ﺍﻭ ﺻﺤﺒﺖ ﻣﻴﻨ&= #65252;ﺎﻳﺪ. عملا ﺍﻧﺴﺎﻥ ʌ= 27;ﺒﻘﺮﻯ </spa= n>ﻭ ﻧﺎﺑﻐﻪ ﻭ = 5227;ﻠّﺎﻣﻪ ﻭ ﻏﻴﺮﻋﺎﺩﻯ ﻭ&= #65187;ﺘﻰ ﺍﻟﻬﻰ' ﻫﻤﺎﻥ ﮐ= ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ'&= #64400;ﻪ ﻋﻤﻴﻖ ﺗﺮﻳﻦ ﺟ&= #65256;ﺒﻪ ﻫﺎﻯ ﻭﺍﻗﻌﻴّ= 5174; ﺑﺸﺮﻯ ﺭﺍ ﺑﺎﻧ&= #65204;ﺎﻥ ﺑﺸﺮﻯ ﺳﺎﻟﻚ ﺗ&= #65228;ﻠﻴﻢ ﻣﻴﺪﻫﻨﺪ. ﻭ ﻟﺬ= ﺍ ﺁﻳﺎﺕ ﮐﺘﺐ ﻣﻘ&= #65194;ﺵ ﻭ ﺑﻴﺎﻧﺎﺕ ﻭ ﮐ= ﻠﻤﺎﺕ ﻗُﺼﺎﺭ ﻭ ﺣﮑﻤ&#= 65176;ﻬﺎﻯ ﻋﻘﻠﻰ ﺃﻧﺒﻴﺎ &= #65261; ﺍﻭﻟﻴﺎﻯ ﮔﺬﺷ&#= 65176;ﻪ' ﻫﻤﻴﻦ ﻧﻈﺮ ﻭ ﻓ= ﺎﻳﺪﻩ ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ = ﻫﺮﻳﻚ ﺑﺮﺣﺴﺐ عقلو توان ﺍﻧﺴﺎﻧ᥾= 0;ﺎﻯ ﻋﺼﺮ ﺧﻮﺩ'ﻭ ﺍﻧ= ﺴﺎﻧﻬﺎﻯ ﻣﻌﺎﺩﻝ ﻋﺼﻮﺭ &= #65153;ﻳﻨﺪﻩﻫﺎ ﺗﻌﻠﻴﻢ ﻭ ﻫﺪﺍ&= #65267;ﺖ ﻣﻴﺪﻫﻨﺪ.ﮐﻪ ﭼ&= #64405;ﻮﻧﻪ ﺑﻨﺠﺎﺕ ﺧﻮﺩ ﺑ&= #65198;ﺳﻨﺪ.ﻭﻟﻰ ﺣﺘﻤﺎ ﺑﺮﺍﻯ ﺍ&= #65255;ﺴﺎﻥ ﺍﻣﺮﻭﺯﻯ ﺯﻧﺪ&#= 65257; ﮐﻪ ﮐﺎﻣﻞ ﺍﻟﻬ&= #65264; ﺯﻧﺪﻩ'ﭘﻴﺎﻣﺒ&#= 65198; ﻭ ﺭﺳﻮﻝ ﺧﺪﺍ ﺑ= ﺮﺍﻯ ﺍﻭ ﺑﺎﻳﺪ ﺑﺎﺷ&= #65194;'ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺑﻄﺎ&#= 65247;ﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻣ&= #65204;ﺘﻌﺪ ﻭﺻﺎﺩﻕ ﻭ ﻋﺎﺷ&= #65238; ﭘﻴﺸﻪ ﻭ ﺻﺒﻮﺭ = ﺑﺎ ﺍﺭﺍﺩﻩ ﻭ ﻣؤﻣ&#= 65254; ﻣﺘﻮﺍﺿﻊ ﺩﺭ ﺗ&= #65204;ﻠﻴﻢ ﭘﻴﺮ ﺍﻟﻬﻰ'ﺩﺭ = ﺭؤﻳﺎ ﻣﻌﺮﻓﻰ ﺧﻮﺍﻫ&#= 65194; ﮐﺮﺩ.ﻭ ﻧﻪ ﻫﺮﮐ= س ﮐﻪ ﻇﺎﻫﺮ ﻧﻴﮑ&= #65262; ﻭ ﺍﻟﻬﻰ ﺩﺍﺭﺩ.= ﺣﺘﻰ ﺍﮔﺮ ﺍﺗﻔﺎﻗﺎ &= #65267;ﮑﻰ ﺍﺯ ﺍﻭﻟﻴﺎﻯ ﺭ&= #65165;ﺳﺘﻴﻦ ﺯﻧﺪﻩ ﺍﻟﻬﻰ ﺑ&= #65262;ﺩﻩ ﺑﺎﺷﺪ.ﮐﻪ ﻣﻤﮑ&= #65254; ﺍﺳﺖ ﻣﻨﺎﺳﺐ ﻫ&= #65194;ﺍﻳﺘﻬﺎﻯ ﺍﻭ ﻧﺒﺎﺷﺪ ﭼﻪ = ﺭﺳﺪ ﺑﺂﺧﻮﻧﺪﻫﺎ ﻭ &= #65203;ﺎﺩﺍﺕ ﻭ ﮐﻬﻦ ﻫﺎ ﻭ ﮐﺸ= ;ﻴﺶ ﻫﺎ ﻣﺮﺍﺟﻌﻪ ﺷ&= #65262;ﺩ'ﮐﻪ ﻋﻠﺎﺋﻢ ﺗﻘﺪّ= 587; ﻇﺎﻫﺮ ﺩﺍﺷﺘﻪ' = ﻭ ﻟﺒﺎس ﺭﻭﺣﺎﻧ= 740; ﻮﻟﻰ ﺑﺎﻃﻨﻰ ﻏ&= #65268;ﺮ ﺭﻭﺣﺎﻧی ﺒﺮﺗ= 5253; ﺪﺍﺭﻧﺪ' ﮐﻪﺣﺘ&= #65264; ﻫﺮﻋﻠﺎﻣﺘﻰ ﺩ&#= 65197;ﺻﻮﺭﺕ ﻭﻟﺒﺎس ﻣﻘﺪّ= 87; ﻧﻤﺎﺋﻰ ﺑﻘﻮﻝ ﻣﺤﻤﺪ'ﺍ&= #65169;ﻠﻴس ﺩﺭ ﻟﺒﺎس ﻭ ﺗﻠ&= #65170;ﻴس ﻭ ﻓﺮﻳﺒﮑﺎﺭﻯ &= #65251;ﻴﺒﺎﺷﺪ.ﻋﻠﺎ= 5251;ﺖ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺳﻴﺮﺕ ﺁﻧﺎﻥ ﺍ&= #65203;ﺖ'ﮐﻪﺩﻳﺪﻧﻰ ﻫﻢ ﻧﻴﺴﺖ. ﺣﺘﻰ= ﺑﺎ ﺩﻳﺪﻥ ﺍﺧﻠﺎﻕ &= #65261; ﺭﻓﺘﺎﺭ ﻭ ﮔﻔﺘ&= #65166;ﺭ ﺁﻧﻬﺎ'ﻗﺎﺑﻞ ﺗ&= #65208;ﺨﻴﺺ ﻭ ﺍﺭﺯﻳﺎﺑﻰ<sp= an dir=3DLTR> </spa= n>ﺍﻧﺴﺎﻧﻬﺎ᥾= 3; ﻋﺎﺩﻯ ﻭ ﻋﻘﻞ ﻭﻣﻨﻄﻖ = ﻣﻌﻤﻮﻟﻰ ﻧﻤﻰ ﺑﺎﺷﺪ.ﻣﮕ&= #65198; ﺧﺪﺍﻭﻧﺪ ﭼﻨﻴ&#= 65254; ﻋﻠﺎﺋﻤﻰ ﺭﺍ ﺍ&= #65199; ﻭﻟﻰّ ﺍﻟﻬﻰ ﻫ&#= 65198; ﺳﺎﻟﻚ ﺑﻮﻯ ﺩﺭ = ﺭؤﻳﺎ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ.&= #65261;ﺗﻨﻬﺎ ﻫﻤﺎﻥﻋﻠﺎﺋﻢ' &= #65193;ﻟﻴﻞ ﺍﻳﻤﺎﻥ ﻭ ﺍﻟﻮ&= #65259;ﻴّﺖ ﺑﺮﺍﻯﺴﺎﻟﻚ ﺍ&#= 65203;ﺖ.ﻭﻧﻪ ﻋﻠﺎﺋﻢ ﻣﺼﻨﻮ&#= 65227;ﻰ ﻭ ﻣﺼﻠﺤﺘﻰ ﮐﻪ = ﺑﺮﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﻭ ﻳﺎ ﺑ= ﺨﺎﻃﺮ ﺗﻘﻴّﻪ ﻭ ﺣﻔﺎ&#= 65223;ﺖ'ﻭ ﻳﺎ ﺑﺮﺣﺴﺐ ﻋﺮ&= #65233; ﺟﺎﺭﻯ ﺩﺭ ﻳﻚ ﺟ= ﺎﻣﻌﻪ' ﺑﺮ ﺳﺮ ﻭﺻﻮﺭﺕ = ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﭼﻮﻥ ﻋ&= #65252;ّﺎﻣﻪ ﻭ ﺭﻳﺶ ﻭ ﻗﺒﺎ ﻭ= ; ﻭ ﻟﺒّﺎﺩﻩ ﻭ ﺗﺴ&#= 65170;ﻴﺢ ﻭﺟﺎﻯ ﻣﻬﺮ ﺑﺮ = ﺟﺒﻴﻦ .<o:p></o:p> ﻭﻫﻨﺮ ﺭ= ;ﺍ ﻣﻴﺘﻮﺍﻧﻴﻢ ﺍ&#= 65255;ﺘﻘﺎﻝ ﺍﺯ ﻋﺎﻟﻢ ﻗﻀﺎ = ﻭ ﻗﺪﺭ ﻭ ﺗﺼﺎﺩف &= #65261; ﻃﺒﻴﻌﺖ ﮐﻮﺭ ﺑ&= #65228;ﺎﻟﻢ ﺑﻴﺪﺍﺭﻯ ﻭ ﻫﺸ&= #65268;ﺎﺭﻯ'ﻭ ﺍﺭﺍﺩﻩ ﻭ ﻋﻘﻞ = ﺑﺪﺍﻧﻴﻢ. ﭼﻮﻥ ﻫﻨﺮ ﺯﺑﺎ&= #65253; ﻭﺗﻌﺒﻴﺮ ﻭ ﺑﻴ&= #65166;ﻥ ﻇﺎﻫﺮ ﻭ ᥴ= 9;ﺎﻃﻦ ﺍﺣﺴﺎﺳﺎﺕ ﺩﺭ&#= 65261;ﻧﻰ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺍﮔ&= #65198; ﺍﻧﺴﺎﻥ ﻃﺒﻴﻌ&#= 65174; ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺩﺭﺍ ﺭﻫﺎ ﮐ&= #65256;ﺪ'ﮐﻪ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #64344;ﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﺩﺭ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﮐﺮﺩﻩ ﺑ&= #65166;ﺷﺪ' ﺑﺼﻔﺎﺕ ﻭ ﻣﺮﺍ&= #65175;ﺐ ﻋﻘﻞ ﻭ ﺍﺣﻮﺍﻝ = ﺑﺮﺗﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﺑﺸ&= #65198;ﻯ ﺭﺳﻴﺪﻩﺑﺎﺷﺪ.&#= 65261; ﺍﻳﻦ ﺗﻨﻬﺎ ﮐﺎ&= #65197; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭ ﺳﺎﻟﮑﺎﻥ ﺁﻧ&= #65260;ﺎ ﺍﺳﺖ.ﮐﻪ ﻣﻴﺘﻮ&= #65165;ﻧﻨﺪ ﻫﻨﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193;ﺭﺍ ﻭﺳﻴﻠﻪ ﺍﻧﺘﻘ&#= 65166;ﻝ ﻫﺮ ﻟﺤﻈﻪ ﻭ ﺍﺭ= ﺍﺩﻩ' ﺧﻮﻳﺸﺘﻦ ﺭﺍ ﺑ&= #65228;ﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﺮﺳﺎﻧﻨﺪ.ﻭﻟ&#= 65196;ﺕ ﻣﻌﻨﻮﻯ ﻭ ﻣﻴﻨ&= #65262;ﻯ ﺁﻧﺮﺍ ﺑﺒﺮﻧﺪ.&= #65261;ﺍﻟّﺎ ﺍﻧﺴﺎﻥ ﺩﺭ ﺣﻴ&= #65262;ﺍﻧﻴّﺖ ﺧﻮﺩ ﻧﻤﻴﺘﻮﺍ&#= 65255;ﺪ ﺍﺯﺟﻬﺎﻥ ﻃﺒﻴ&#= 65228;ﻰ ﻭﻣﺎﺩﻯ ﺑﺸﺮﻯ &= #65191;ﻮﻳﺶ ﺧﺎﺭﺝ ﮔﺮﺩﺩ.ﻭ&= #65259;ﺮ ﻫﻨﺮﻯ ﺭﺍ ﺑﺴﺎ&= #65199;ﺩ.ﺑﺎﺯ ﺩﺭﻫﻤﺎﻥ ﻋﻘﺪ&#= 65257;ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫﺎ'ﺩ= ﺭ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ = ﺟﻬﻨّﻤﻰ </spa= n>ﺣﻴﻮﺍﻧﻰ ﺧʌ= 62;ﺩ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ.&= #65261; ﻟﺬﺕ ﺁﻥ ﻧﻴﺰ ﻣ= ﺎﺩﻯ ﺍﺳﺖ'ﻭﻧﻪ ﻣﻌﻨ&= #65262;ﻯ ﻳﺎ ﻣﻴﻨﻮﻯ. ﻭ ﻟ= ;ﺬﺍ ﺩﺭﻫﺮ ﺣﺎﻝ ﻫﺮ = ﻫﻨﺮﻭﺭﺯﻯ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ &#= 65169;ﻴﺸﺘﺮ ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﻫﻨﺮ ﺗﻌﺒﻴﺮ ﻭ = ﺑﻴﺎﻥ ﻭ ﻋﺒﺮﺕ ﺭﺳﺎﻧ&= #65264;'ﺍﺯ ﻣﻮﺿﻮﻉ ﺃثر ﻫ= 5256;ﺮﻯ ﺩﺭ ﻣﻌﻨﻰ ﺁﻥ ﺍ= ﺳﺖ.ﻭ ﺍﻳﻨﮑﻪ ﺑﺸﮑﻞ &= #65211;ﻮﺭﺕ ﺃثر ﺩﺭ ﻣﻮﺿﻮ= 5225; ﻣﮑﺎﻧﻰ ﺁﻥ ﻮ ﺍ= ﮔﺮ ﻣﻨﺎﺳﺐ ﺑﺎﺷﺪ. = ﮐﻪ ﺩﺭ ﺯﻧﺪﮔﻰ &#= 65187;ﺮﻓﻪﺍﻯ ﻭ ﺗﮑﻨﻴﻚ ﺩﺭ ﻫ= ﻨﺮ ﻣﺎﺩﻯ ﻫﺴﺖ. ﻭ ﻓ= ;ﺮﺍﻭﺍﻥ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺭ &= #65165;ﻳﻦ ﺍﺣﻮﺍﻝ ﻫﺴﺘﻨ&#= 65194;.ﺁﻧﮕﺎﻩ ﻫﻨﺮ ﺁﻧﻬﺎ ﻧﻮ&= #65227;ﻰ ﻧﻤﺎﻳﺶ ﻭﺣﺪﺕ &= #65259;ﻨﺮﻯ ﻣﻮﺿﻮﻉ ﺟﻤﺎﻟ&#= 65264;'ﺑﺎ ﺗﻌﺒﻴﺮﺍﺕ ﺷﺒ&#= 65268;ﻪ ﺫﺍﺕ ﻭ ﺭﻭﺍﻥ ﺁ= ﻟﻮﺩﻩ ﺁﻧﻬﺎ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﻭﻟﻰ ﻫﻤﻴﻦ ﮐﺎ&= #65197; ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﭘﺎﻙ ﺳﺮﺷﺖ ﺍﺳ&= #65174; ﮐﻪ ﻧﻤﺎﻳﺶ ﺫﺍ&= #65173; ﺑﺮﺗﺮ ﻭ ﺟﺪﻳﺪ = ﺧﻮﺩﺭﺍ ﺑﺪﻳﮕﺮﺍﻥ ﻧﻤ&#= 65166;ﻳﺶ ﻣﻴﺪﻫﻨﺪ.ﻭﻧﻪ &= #65251;ﺎﻧﻨﺪ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺩ&#= 65197; ﻫﻮﺳﺮﺍﻧﻰ ﺑﺪ&#= 65197;ﺟﺎﺗﻰ ﺑﻴﻤﺎﺭﻯ ﺮﻭﺍ&#= 65255;ﻰ' ﻭ ﮐﻤﭙﻠﮑس ﻫﺎ&#= 65263; ﻋﻘﺪﻩﺍﻯ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﮐﻪ ﻗﺎﺑﻞ ﺗﻌﻠ&= #65268;ﻢ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺴ&#= 65174;.ﮐﻪ ﺑﺎﻋث ﺗﺤﺮﻳﻚ &#= 65227;ﻮﺍﻃﻒ ﻣﻨﻔﻰ'ﻭ ﺑﻴﺪﺍ&= #65197;ﻯ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ'ﺗﻤﺎﺷﺎ ﮔﺮ ﻫﻨﺮ ﺧﻮﺩ ﻣ= ﻴﺒﺎﺷﺪ.ﻭ ﻳﻚ ﻧﻮﻉ ﻭ ﺍﻟﮕ= ﻮﻯ ﺑﻴﻤﺎﺭﻯ ﺭﻭﺍ&#= 65255;ﻰ ﺍﺯ ﻫﻨﺮﻣﻨﺪ ﺑ&= #65264; ﻫﻨﺮ ﺍﻟﻬﻰ ﺩﺭ = ﺍﻧﺴﺎﻧﻬﺎﻯ ﺳﺎﺩﻩ ﻟﻮﺡ ﺩﻳ&= #64405;ﺮﻣﻴﺒﺎﺷﺪ.ﮐ= 5258; ﺧﻮﺩ ﺧﻴﺎﻧﺘﻰ &= #65169;ﺂﻧﻬﺎ ﺍﺳﺖ .<o:p></o:p> ﺍﻳﻦ ﻧﻴ= ;ﺰ ﺩﺭﺳﺖ ﻧﻴﺴﺖ' ﮐ= ﻪ ﻧﻘﺪ ﻫﻨﺮﻯ ﮐﺎ&= #65197; ﻳﻚ ﻫﻨﺮﻣﻨﺪ ﺑ&= #65166;ﺷﺪ.ﺑﻠﮑﻪ ﮐﺎﺭﻫﻨﺮﻣﻨﺪ= 5165;ﻧﻰ ﺑﺎﻟﺎﺗﺮ ﺩﺭ ﻣ&= #65240;ﺎﻡ ﻫﻨﺮﻯ'ﻭ ﻳﺎ ﻣﻘ= ﺎﻡ ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺩﺭ ﮐﺎﻣﻠﺎ&= #65253; ﺍﻟﻬﻰ'ﺍﻣﮑﺎﻥ &= #64380;ﻨﻴﻦ ﻧﻘﺪﻯ ﻫﻨﺮﻯ'ﺣ&= #65176;ﻰ ﺍﺯ ﻫﻨﺮ ﻳﻚ ﻫﻨ= ﺮﻣﻨﺪ ﻋﺎﺩﻯ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ. ﺍﻟﺒﺘ᥽= 8; ﺭﻭﺍﻥ ﮐﺎﻭﺍﻥ ﭼﻨﻴﻦ &= #65255;ﻘﺪﻯ ﺭﺍ ﻣﻴﺘﻮﺍﻧﻨ&#= 65194; ﺑﮑﻨﻨﺪ ﮐﻪ ﻣﺸ&= #64401;ﻠﺎﺕ ﺻﺎﺣﺐ ﻫﻨﺮ ﺍﺭ&= #65165;ﺋﻪ ﺷﺪﻩ ﺑﻴﺎﺑﻨﺪ.&= #65169;ﺨﺼﻮﺹ ﺍﮔﺮ ﺍﻳﻦ ﺭﻭﺍ&= #65253; ﮐﺎﻭ'ﺧﻮﺩ ﭘﺎﻙ = ﺭﻭﺍﻥ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﻭ = ﺍﻟّﺎ ﻭﻯ ﻧﻴﺰ ﻋﻘﺪﻩ = ﻫﺎﻯ ﻧﺎﺷﻨﺎﺧﺘﻪ ﺑ&#= 65198;ﺍﻯ ﺧﻮﺩﺵﻧﻴﺰ ﺑﻴ&#= 65194;ﺍﺭ ﻣﻴﮕﺮﺩﺩ. ﺁﻧﮕ&= #65166;ﻩ ﻧﻘﺪ ﻭ ﻧﻈﺮ ﺍﻭ= ﺗﺎﺑﻊ ﻟﺬﺕ ﻭ ﻫﻮس ﺭﻭ&= #65165;ﻥ ﻋﻘﺐ ﻣﺎﻧﺪﻩ ﺧ&= #65262;ﺩﺵ'ﺍﺯ ﻟﺤﺎﻅ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ = ﺍﻣﺎﻧﺘﻰ ﺩﺭﮐﺎﺭ ﻧﻘﺪ ﻫ&= #65256;ﺮﻯ ﻭﺟﻮﺩ ﻧﺨﻮﺍﻫ&#= 65194; ﺩﺍﺷﺖ.ﻭ ﻫﻤﺎﻥ = ﺣﺎﻟﻰ ﺍﺳﺖ'ﮐﻪ ﻫﻤﺴﺮ = ﺍﻳﻦ ﺭﻭﺍﻥ ﮐﺎﻭ ﺩﺍ&= #65197;ﺩ.ﮐﻪ ﭼﻮﻥ ﺷبان گاه= ; ﺷﻮﻫﺮ ﺭﻭﺍﻥ ﮐﺎﻭ ﺍﻭ = ﺑﺨﺎﻧﻪ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ'&= #65165;ﻳﻦ ﻫﻤﺴﺮ ﻫﻨﺮ ﺷﻨ&= #65166;س ﻭ ﻧﻘﺎﺍﺩ ﺷﺎﻳ&= #65204;ﺘﻪ'ﺷﻮﻫﺮ ﺧﻮﺩ ﺧﻮﺍﻫﺪ ﺩ&= #65165;ﻧﺴﺖ ﮐﻪ ﺗﺤﻮﻟﻰ ﺩﺭ = ﺍﺣﻮﺍﻝ ﺷﻮﻫﺮﺵ ﭘﻴﺪﺍ &= #65207;ﺪﻩ.ﮐﻪ ﻣﻰ ﭘﺮﺳﺪ'ﺁﻳﺎ = ﺍﻣﺮﻭﺯ ﭼﻨﻴﻦ ﮔﻮﻧﻪ ﺑ&= #65268;ﻤﺎﺭ ﺭﻭﺍﻧﻰ ﺩﺍﺷﺘ&#= 65258;ﺍﻯ؟ ﮐﻪ ﺭﻭﺍﻥ ﮐﺎﻭ = ﺑﻰ ﺧﺒﺮ ﺍﺯ ﻗﺪﺭﺕ = ﻧﻘﺪ ﻫﻤﺴﺮ ﺧﻮﺩ ﻣﻴ&= #64405;ﻮﻳﺪ ﺁﺭﻯ.ﻭﻟﻰ ﭼﮕﻮ&= #65255;ﻪ ﺗﻮﺍﻧﺴﺘﻰ ﺑﺪ&#= 65267;ﻦ ﺣﻘﻴﻘﺖ ﺮﺳﻰ؟ &#= 65261; ﻫﻤﺴﺮ ﻣﻰ ﮔﻮﻳ&= #65194;'ﭼﻮﻥ ﺍﻣﺮﻭﺯ ﭼﻨﻴﻦ &= #65261; ﭼﻨﺎﻥ ﺣﺮﮐﺎﺕ &= #65261; ﺍﺣﻮﺍﻝ'ﻭ ﭼﻨﻴ&= #65254; ﮔﻔﺘﺎﺭﻭ ﮐﺮﺩ&#= 65165;ﺭﻯ ﺍﺯ ﺗﻮ ﻣﻰ ﺑﻴﻨ= ﻢ' ﮐﻪ ﻗﺒﻠﺎ ﻧﺪﺍ&= #65207;ﺘﻪﺍﻯ. ﺍﻳﻦ ﻧﮑﺘﻪ ﺩﻟ&= #65268;ﻞ ﻭﺍﮔﻴﺮﻯ ﻭ ﺍﻧ&= #65176;ﻘﺎﻝ ﭼﻨﻴﻦ ﻣﺸﮑﻠﺎ&#= 65175;ﻰ ﺭﻭﺍﻧﻰ ﺑﻴﻤﺎ&#= 65197;ﺍﻥ ﺑﭙﺰﺷﻚ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ.ﭼﻪ ﺭﺳﺪ ﺑﺎﻃﺮﺍﻓ&#= 65268;ﺎﻥ ﺩﻳﮕﺮ ﺍﻳﻦ ﺒﻴ&= #65252;ﺎﺭ ﺩﺭ ﺯﻧﺪﮔﻰ ﻣﻌ&= #65252;ﻮﻟﻰ ﺍﻭ.ﻭ ﺍﻳﻦ ﻫﻤﺴ= ﺮ ﻧﮕﺮﺍﻥ ﺍﺳﺖ' ﮐ= ﻪ ﺧﻮﺩﺵ ﻧﻴﺰﺍﺯ &= #65207;ﻮﻫﺮ ﺧﻮﺩ ﻭﺍﺑﮕﻴﺮ&#= 65193; ﻭﺩﻭﭼﺎﺭ ﺁﻥ ﺷ&= #65262;ﺩ .<o:p></o:p> ﻧ= ﺎﻗﺪﺍﻥ ﻫﻨﺮﻯ ﻋﻤﻠﺎ ﻫ&= #65256;ﺮﻣﻨﺪ ﻧﻴﺴﺘﻨﺪ.ﻭ ﺻﻠ&= #65166;ﺣﻴّﺖ ﻧﻘﺪ ﻧﻴﺰ ﻧﺪﺍ&= #65197;ﻧﺪ.ﻭﻟﻰ ﺑﺮﺣﺴﺐ &#= 65175;ﺠﺮﺑﻪ ﻗﺒﻠﻰ ﺧﻮﺩ' ﻭﮐ= ﺴﺐ ﻧﻔﻊ ﻭﻣﺎﻟﻰ ﺑ&= #65198;ﺍﻯ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ'&= #64400;ﻪ ﻣﻴﺘﻮﺍﻧﻨﺪ ﻫ&#= 65256;ﺮﻯ ﺭﺍ ﺳﺮﮐﻮﺏ ﮐﻨ&= #65194;'ﻭ ﺭﻭﺍﻥﺮﺍ ﺍﺯ ﺧ&= #65262;ﺩ ﺗﺠﺮﻳﺪ ﻭﺩﻭﺭ &= #65255;ﻤﺎﻳﺪ.ﮔﺮﭼﻪ ﺑﻌﺪ ﻫﻤﺎﻥ ﺭﺍ = ﺳﺘﺎﻳﺶ ﻫﺎ ﮐﻨﺪ . ﻧﺎﻗﺪ= ;ﺍﻥ ﺍﺟﺘﻤﺎﻋﻰ'ﺑﺎ&#= 65267;ﺪ ﻋﺎﺷﻖ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣ&= #65264; ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﻫﺴﺘﻰ ﺑﺎﺷﻨﺪ.&= #65175;ﺎ ﺍﻣﺎﻧﺖ ﻧﻘﺪ ﻫ&= #65256;ﺮ'ﻭﻫﺮ ﺍﺭﺯﺵ ﻳﺎﺑﻰ ﺩ&= #65267;ﮕﺮﻯ ﺭﺍ= ﺩﺍﺷﺘ= ;ﻪ ﺑﺎﺷﺪ.ﻭ ﻃﺒﻴﻌ&= #65264; ﻧﻤﻰ ﺗﻮﺍﻥ ﮐﺎ&= #65251;ﻠﺎﻥ ﺍﻟﻬﻰ ﺑﻰ ﻧﻈﺮ'= ﺑﺎﻣﻮﺭ ﻣﺎﺩﻯ ﻭ ﻣﺎﻟﻰ = ﻣﻴﺘﻮﺍﻧﻨﺪ.ﺍ&#= 64404;ﺮ ﮐﺴﻰ ﺩﺭﺧﻮﺍﺳ&#= 65174; ﻧﻘﺪ ﻭ ﺗﻌﺒﻴﺮ = ﺍﺣﻮﺍﻝ ﻭ ﺍﻓﮑﺎﺭ ﻭ ﻣﻘ= ﺎﻡ ﺭﻭﺣﻰ ﺁﻧﻬﺎ ﺭ&= #65165; ﺑﻨﻤﺎﻳﺪ.ﻧﻪ ﻓ&= #65240;ﻂ ﺧﻴﺎﻧﺖ ﻧﮑﺮﺩ&#= 65257;' ﮐﻪ ﭘﻴﺸﺮﻓﺘﻰ &= #65255;ﻴﺰ ﺷﺪﻩ ﺍﺳﺖ. ﻭ ﻫﻤ= ;ﺎﻥ ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ &= #65261; ﺧﻮﺍﺳﺘﻪ ﺍﻭ ﺭ&= #65165; ﺑﺮﺍﻯ ﻫﻤﻪ ﻣﻮ&= #65183;ﻮﺩﺍﺕ ﻭ ﺍﻧﺴﺎﻧﻬﺎ ﺭ&= #65165; </spa= n>ﻋﻤﻞ ﻣﻴﮑﻨʋ= 94;.ﻭ ﺑﺪﻧﺒﺎﻝ ﮐﻤﻚ &= #64400;ﺮﺩﻥ ﺑﺎﺟﺮﺍﻯ ﻓﺮﻣ&#= 65166;ﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑ= ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ'ﺍﻳﻦ &= #64400;ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ' ﺣﺘﻰ ﺍﮔ= ﺮ ﺍﺗﻔﺎﻗﺎ ﺑﺨﻄ&#= 65166; ﻧﻈﺮ ﻭ ﺣﺮﻓﻰ ﺑ= ﺰﻧﻨﺪ'ﺑﺎﺯ ﺩﺭﺳﺖ ﮔﻔﺘﻪﺍ&#= 65255;ﺪ.ﺣﺘﻰ ﺍﮔﺮ ﺩﺯﺩﻯ ﻭ ﺯ= ﻧﺎ ﺑﮑﻨﻨﺪ'ﺑﺎﺯ ث&#= 1608;ﺍﺏ ﮐﺮﺩﻩﺍﻧﺪ ﮐﻪ &= #65259;ﺮﮔﺰ ﺍﻳﻦ ﻧﻘﺪ ﻭ ﺍﺭ= ﺯﺷﻬﺎ ﻭﺩﺍﻭﺭﻯ ها' ﺩ&#= 65197; ﻣﻨﻄﻖ ﺍﻧﺴﺎﻥ &= #65169;ﺸﺮﻯ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﻧ&= #65268;ﺴﺖ. ﻭﻟﻰ ﻗﺎﺑﻞ ﻗﺒ&= #65262;ﻝ ﺧﺪﺍﻭﻧﺪ ﻫﺴﺖ.&= #65261; ﺍﻟﺒﺘﻪ ﮐﺎﻣﻠ&#= 65166;ﻥ ﺍﻟﻬﻰ ﺷﺎﻳﺴﺘ&#= 65258;'ﻧﻘﺪ ﺩﻳﮕﺮﺍﻥ ﻭ ﺍﻣ&= #65262;ﺭﻫﺴﺘﻰ'ﻫﺮﭼ= 5258; ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ &= #65261; ﻋﻘﻞ ﮐﻠّﻰ ﻭ ﻟ&= #65194;ﻧّﻰ ﺑﺎﻟﺎﺗﺮ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﻨﺪ'ﻭ ﻳﺎ ﺍ= ﻃﻠﺎﻋﺎﺕ ﻭ ﺩﺍﺩﻩ ﻫﺎﻯ ﻋ= ﻠﻤﻰ ﻭ ﺁﮔﺎﻫﻰ ﺍﺯ ﻧ= ﻈﺮﻳّﺎﺕ ﻣﺘﻔﺎﻭﺕ ﻓﻠﺴ&#= 65236;ﻰ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺍ&#= 65207;ﺘﻪ ﺑﺎﺷﻨﺪ'ﮐﺎﺭ ﻧ&= #65240;ﺪ ﺧﻮﺩﺭﺍ ﻣﻔﻴﺪ&#= 65175;ﺮ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﺑﻴﺎﻥ ﻣﻴﻨﻤﺎ&#= 65267;ﻨﺪ.ﮐﻪ ﺣﺘﻰ ﺻﺎﺣﺐ ﻫﻨ&= #65198;ﻯ ﺭﺍ ﮐﻪ ﻋﺎﺷﻖ ﻫ= ﻨﺮ ﺧﻮﺩ ﻫﺴﺖ'ﺗﻐﻴ&= #65268;ﺮ ﻧﻈﺮ ﻣﻴﺘﻮﺍﻧ&#= 65194; ﺑﺪﻫﻨﺪ. ﻭ ﻫﻤﻴ= ﺸﻪ ﺑﺎﻟﺎﺗﺮﺑﺎﻳ= 5194; ﺍﺯ ﻣﺮﺍﺗﺐ ﭘﺎ&= #65163;ﻴﻦ ﺗﺮ ﺩﺭ ﻣﻘﺎﻡ ﺗ= ﮑﺎﻣﻠﻰ ﻭ ﺭﻭﺣﻰ ﻭ ﻋﻠﻤ= ﻰ ﻭ ﺁﮔﺎﻫﻰ'ﻧﻘﺪ = ﻭﺍﻇﻬﺎﺭ ﻧﻈﺮ ﺑﻨﻤﺎﻳﺪ.<= o:p></o:p> ﻧﻘﺪ ﺍﺯ= ; ﻣﺤﻞ ﻋﻠﻢ ﻭ ﻣﻘﺎﻡ ﺑ= ﺎﻟﺎ ﺗﺮ ﺍﺯ ﻣﻘﺎﻡ ﺗ= ﮑﺎﻣﻠﻰ ﻭ ﻫﻨﺮﻯ ﻫﻨﺮﻣ&= #65256;ﺪ می ﺑﺎﺷﺪ</spa= n>' ﺍﮔﺮ ﺳﻮﺩﻯ= ; ﻫﻢ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ'&= #65267;ﻚ ﺗﻮﺳﻌﻪ ﻭ ﺗﻌﻠ&= #65268;ﻢ ﻭ ﺗﮑﺎﻣﻞ ﺍﻓﻘ&= #65264; ﻭ ﺗﺮﺍﮐﻤﻰ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭﻧﻪ ﺗﮑﺎﻣﻠﻰ ﻋﻤﻮ&#= 65193;ﻯ ﺗﻌﺎﻟﻰ ﺑﺨﺶ ﻭ = ﺍﻟﻬﻰ ﻭ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭ= ﻋﻘﻠﺎنی ﺘﺮ ﻭ ﺍﻧﺴﺎﻧﻰ = ﺗﺮ. ﻏﻴﺮﮐﺎﻣﻠﺎﻥ &#= 65255;ﻘﺪ ﺳﻄﺢ ﭘﺎﺋﻴﻦ ﺭ&= #65165; ﺩﺍﺭﻧﺪ.ﻭ ﺗﻨﻬ&= #65166; ﺑﻴﺎﻥ ﺍﺣﺴﺎس &#= 65193;ﺭﻭﻧﻰﻭ ﺷﺄﻥ ﻣﻘﺎﻡ ﺧﻮ&= #65193;ﺷﺎﻥ ﺭﺍ ﻣﻴﻨﻤﺎﻳﻨ&#= 65194;'ﻭ ﻧﻪ ﻧﻘﺪ ﻋﺎﻟﻤ&= #65166;ﻧﻪ.ﻭ ﭼﻪ ﺑﻬﺘﺮ ﻧﻘﺪ = ﻋﺎﻃﻔﻰ ﻭ ﺍﻟﻬﻰ'ﮐﻪ ﻟﺒ= ﺮﻳﺰ ﺍﺯ ﺭﺣﻤﺖ ﻭ ﻧﻴ= ﮑﻮﮐﺎﺭﻯ ﻭ ﻧﻴﮑﻮ ﺧﻮﺍﻫ&= #65264; ﻣﻴﺒﺎﺷﺪ. ﻧﺎﻗ&= #65194;ﺍﻥ ﻭﺍﻗﻌﻰ ﺍﻟﻬﻰ &= #65267;ﺎ ﺣﺪّ ﺃﻗﻞ ﻣﺘﺨ&#= 65212;ﺺ ﮐﻢ ﻋﻘﺪﻩ ﻫﺴﺘ&= #65256;ﺪ'ﮐﻪ ﻣﻌﻠّﻢ ﺟﺎﻣﻌ= 5258; ﺧﻮﺩ ﻣﻴﺒﺎﺸﻨ&#= 65194; ﻭ ﺍﺣﺘﺮﺍﻡ ﺧﻮ&= #65193; ﺭﺍ ﮐﻪ ﺍﻭﻟﻴﺎ&= #65263; ﺍﻟﻬﻰ ﻣﻌﻠﻤﺎ&#= 65253; ﺗﻌﻠﻴﻢ ﺩﻳﺪﮔ&#= 65166;ﻥ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺳ&#= 65166;ﻟﻢ ﻭﻋﺎﻗﻞ ﻫﺴﺘﻨ&#= 65194; ﺭﺍ' ﻣﻮﺭﺩ ﺍﺣﺘ= ﺮﺍﻡ ﭘﻴﺮﻭﺍﻥ ﺳﺎﻟ&#= 65242; ﺻﺎﺩﻕ ﺧﻮﺩ'ﻭ ﻧ= ﻴﺰ ﻣﻮﺭﺩ ﺍﺣﺘﺮﺍ&#= 65249; ﺧﺪﺍﻭﻧﺪ ﻭ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﺍﻣﺎ ﺭﺍﺑﻄﻪ ﻫ&= #65256;ﺮ ﺑﺎ ﻃﺒﻴﻌﺖ ﺩﺭ = ﻫﺮ ﺃثر ﻫﻨﺮﻯ ﺍﮔ= 5198; ﺣﺴّﻰ ﻭ ﻣﺎﺩﻯ &= #65169;ﻮﺩﻩ ﺑﺎﺷﺪ' ﭼﻮﻥ ﻣﻮ= ﺿﻮﻋﻰ ﺩﺭ ﺯﻣﺎﻥ ﻭ ﻣﮑ= ﺎﻥ ﻭ ﺷﮑﻞ ﻭ ﺻﻮﺭﺕ= ثاﺑﺖ ﺑﺨﻮﺩ ﮔﺮﻓﺘﻪ'&= #65267;ﻌﻨﻰ ﺑﻴﻦ ﻣﻮﺿﻮﻉ ﺟ&= #65252;ﺎﻟﻰ ﺍﺳﺘﺘﻴﮑﻰ ﻭ ﻣ&= #65262;ﺿﻮﻉ ﻃﺒﻴﻌﻰ ﻭﺣﺪﺗ&#= 65264; ﭘﻴﺪﺍ ﺷﺪﻩ ﺍﺳ&= #65174;. ﭼﻮﻥ ﺃثرﻯ ﻫﻨ= 5198;ﻯ'ﺩﻳﻤﻮﻣﺖ ﺯﻣﺎﻧﻰ ﻭ ﺑﻘﺎ = ﺑﺨﻮﺩ ﮔﺮﻓﺘﻪ ﺑﺎﺷﺪ' = ﻭﻟﻰ ﺗﻮﻓﻴﻘﻰ ﺩﺭ ﺍ&= #65193;ﺍﻣﻪ ﺗﮑﺎﻣﻠﻰ ﻭ ﺁﻳ&= #65256;ﺪﻩ ﺑﻬﺘﺮﻯ ﺮﺍ ﻧﺪ&= #65165;ﺭﺩ. ﻭﻟﻰ ﻫﻨﺮ ﺍﻟﻬ&= #65264; ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65203;ﺘﺎﺩ ﺃﺯﻟﻰ ﻫﻨﺮ' ﻭ ﻧ= ;ﻴﺰ ﺍﺯﮐﺎﻣﻠﺎﻥ ﻫ&#= 65256;ﺮﻣﻨﺪ ﺍﻟﻬﻰ ﺷﺪﻩ'ﻫﻴ&= #64381;ﮕﺎﻩ ﻫﻨﺮﻯ ﺑﺎﻧﺴﺎ&#= 65253; ﻧﻤﻴﺪﻫﺪ ﮐﻪ ﺩ&= #65261;ﭼﺎﺭ ﺗﻮﻗّﻒ ﻭ ﻋﺪﻡ &= #65175;ﮑﺎﻣﻞ ﺑﻴﺸﺘﺮﻯ ﺑﺎﺷ&#= 65194;. ﻳﻌﻨﻰ ﺍﮔﺮ ﺗﮑ&= #65166;ﻣﻠﻰ ﻧﺪﻫﺪ' ﺑﺎﻋث ﻗ&= #65260;ﻘﺮﺍﻯ ﮐﺎﺭﻣﺎﺋﻰ ﻭﻧ&#= 65262;ﻋﻰ ﺑﮑﺴﻰ ﻧﻤﻴﺪﻫ&#= 65256;ﺪ.ﮐﻪ ﺧﻴﺎﻧﺖ ﺑﺪﻳﮕ&#= 65198;ﺍﻥ ﻭ ﺑﺨﺪﺍﻭﻧﺪ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﺣﮑﻤﺘﻬﺎ&= #65263; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻗﺎﺑﻞ ﺗﻌﺎﻟﻰ &= #65261; ﺗﮑﻤﻴﻞ ﺁﻳﻨﺪ&#= 64404;ﺎﻥ ﺍﺳﺖ.ﻭﺳﺎﺯﻧﺪ&#= 65257; ﺁﻳﻨﺪﻩ ﺑﻬﺘﺮ.&= #65261;ﺣﺘﻰ ﺍﺯ ﻫﺮ ﺩﺭﺟﻪ ﮐ= ﻤﺎﻝ'ﮐﻪ ﺍﺯ ﻫﻨﺮﻯ ﻳﺎﻓ&= #65174;'ﺑﺎﺯ ﺑﺪﻧﺒﺎﻝ ﻣﺮﺍ&#= 65187;ﻞ ﻋﺎﻟﻰ ﺗﺮ ﺑﻌﺪ&= #65263; ﻣﻴﺮﻭﺩ.ﻭﺧﻮﺩ&#= 65205; ﺭﺍ ﻣﺘﻮﻗّﻒ ﺩ&#= 65197;ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﺭﻭﺣ&#= 65264; ﻭﻫﻨﺮﻯ ﻭﻋﻘﻠ&#= 65264; ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ &= #64400;ﻨﻮﻧﻰ ﺧﻮﺩ ﻧﻤﻰ ﻧﻤﺎ&= #65267;ﺪ.<o:p></o:p> ﻋﻠﻤﺎﻯ= ﺯﻳﺒﺎﺋﻰ ﺷﻨﺎﺳﻰ'ﺭﻳﺸﻪ &= #65259;ﻨﺮ ﺭﺍ ﺩﺭ ﻃﺒﻴﻌﺖ = ﻣﻴﺪﺍﻧﻨﺪ.ﮐﻪ ﺍﻟﮕﻮﻯ ﺯﻳﺒﺎ&#= 65163;ﻰ ﺷﻠﻮﻍ'ﻭ ﻏﻴﺮ ﻗ= ﺎﺑﻞ ﺗﻐﻴﻴﺮ ﺑﻬﺘﺮ &= #65165;ﺯ ﺁﻧﭽﻪ ﻫﺴﺘﻨﺪ &= #65251;ﻴﺮﺳﻨﺪ. ﻫﻨﺮﻣﻨﺪ ﺍﮔﺮ &= #65227;ﺎﻗﻞ ﻭ ﻃﺎﻟﺐ ﺗﻌﺎﻟ&= #65264; ﻭﺟﻮﺩﻯ'ﻭ ﻣﻘﺎ&= #65249; ﻋﻘﻠﻰ ﻭ ﻫﻨﺮﻯ = ﺧﻮﺩ ﺑﺎﺷﺪ' ﺑﺎﻳﺪ ﺍ= ﺯ ﺃثر ﻫﻨﺮﻯ ﺧﻮ= 5193; ﻧﻘﺪ ﮐﺮﺩﻩ' ﻳﺎ= ﻋﻴﺒﻰ ﭘﻴﺪﺍ ﮐﻨﺪ. ﻭ ﺣ= ;ﺘﻰ ﺩﺭ ﻧﺒﻮﺩﻥ ﻋﻴ&= #65170;ﻰ ﺍﺯ ﻧﻈﺮ ﺍﻭ'ﺑﺪ= ﻧﺒﺎﻝ ﻭﺿﻌﻰ ﺑﻬﺘﺮ ﻭ&= #65203;ﺎﻟﻢ ﺗﺮ ﺍﺯ ﻫﻨﺮ ﺧﻮ= ﺩ ﺑﮑﻮﺷﻨﺪ'ﺗﺎ ﺧ&= #65262;ﺩ ﻭﻫﻨﺮ ﺧﻮﺩﺭﺍ &= #65169;ﺴﺎﺯﺩ. ﮐﺎﺭ ﺧﺪﺍﻭﻧﺪ &= #65165;ﺳﺖ'ﮐﻪ ﭼﻮﻥ ﺩﺭ ﺑﻨﺪﮔ&= #65166;ﻥ ﺍﻟﻬﻰ ﺧﻮﻳﺶ ﮐ&= #65252;ﺎﻟﺎﺗﻰ ﻣﻰ ﺁﻓﺮﻳﻨﺪ'ﺧ&= #65262;ﺩ ﻧﻴﺰ ﻧﻈﺮﻯ ﺑﮑ&= #65166;ﺭ ﻫﻨﺮﻯ ﺧﻮﺩ ﻣﻴ&= #64401;ﻨﺪ.ﭼﻮﻥ ﺍﻧﺴﺎﻧﻰ ﮐﻪ ﺑ&= #65268;ﻚ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ'&#= 65261; ﻳﻚ ﻣﻘﺎﻡ ﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺣﻰ ﺭﺳﻴﺪ'ﻣ&= #65262;ﺭﺩ ﻧﻈﺮ ﻭ ﺑﺮﺭﺳﻰ = ﻣﺠﺪﺩ ﺧﺪﺍﻭﻧﺪ ﻗﺮﺍ&#= 65197; ﻣﻴﮕﻴﺮﺩ.ﺗﺎ ﺑ&= #65198;ﺍﻯ ﻣﺮﺣﻠﻪ ﺗﮑﺎﻣ&#= 65246; ﺑﻬﺘﺮ ﻭ ﺑﺮﺗﺮ = ﺑﻌﺪﻯ' ﺍﻳﻦ ﺑﻨﺪﻩ ﺭﺍ = ﺁﻣﺎﺩﻩ ﮐﻨﺪ.ﻭ ﺍﮔﺮ ﺧﻮ= ﺩ ﺑﻨﺪﻩ ﻣﺎﻧﻊ ﮐ&= #65166;ﺭ ﺧﺪﺍﻭﻧﺪ ﻧﺸﻮ&#= 65193;'ﮐﻪ ﺑﺠﺎﻯ ﺗﻌﻠﻴﻢ &= #65261;ﺗﮑﺎﻣﻞ ﻭ ﺗﻮﺳّﻠﺎﺕ ﻭ&#= 65175;ﻤﺮﮐﺰﺍﺕ ﻋﺒﺎﺩﻯ' ﭼﺸﻢ ﺍﺯ ﻣ᥷= 8;ﺍﺗﺐ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﺧ&= #65262;ﻳﺶ ﺑﺮﺩﺍﺭﺩ. ﻭ ﻣﻐ= ﺮﻭﺭ ﺑﺂﻧﭽﻪ ﺭﺳﻴﺪ&#= 65257;'ﺑﺨﻮﺍﻫﺪ ﺩﺭ ﺟﻬﺎﻥ ﻧﻮﻉ = ﺑﺸﺮﻯ ﻭ ﻣﺎﺩﻯ ﺍﺳﺘﻔ&= #65166;ﺩﻩﺍﻯ ﺍﺯ ﺍﻳﻦ ﻣﻘﺎﻡ = ﺭﺍ ﺑﮑﻨﺪ. ﮐﻪ ﻣثل&#= 1575; ﭘﻴﺶ ﺩﻳﮕﺮﺍﻥ &= #65183;ﺎﻩ ﻃﻠﺒﻰ ﻭ ثرﻭﺕ &#= 65155;ﻧﺪﻭﺯﻯ ﻭ ﻟﺬﺕ ﺟﻮﺋﻰ ﺑ= ﺒﺮﺩ.ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻧ&= #65268;ﺰ ﻣﺎﻧﻨﺪ ﺧﺪﺍﻭ&#= 65255;ﺪ ﻧﮕﺎﻩ ﺩﺍﺋﻢ ﻭ = ﻋﻤﻴﻖ ﺗﺮ ﺩﺭ ﻣﻌﺮﻓﻰ = ﺧﻮﺩ'ﮐﻪ </spa= n>ﺑﮑﻤﺎﻝ ﺷﻬʌ= 62;ﺩﻯ ﻭ ﺣﺘﻰ ﻧﺠﺎﺕ ﺭ= ﺳﻴﺪﻩ ﺑﻨﻤﺎﻳﺪ. ﺗﺎ ﺑ= ﺎﺯ ﺍﻭﺭﺍ ﺑﺮﺍﻯ ﻣ&= #65198;ﺍﺣﻞ ﺑﺎﻟﺎﺗﺮ ﻫﺪﺍ&#= 65267;ﺖ ﮐﻨﺪ.ﺗﺎ ﺁﻧﺠﺎ = ﮐﻪ ﺧﻮﺩ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ' ﺗﻮﺍﻧﺴﺘﻪ ﺗﻌ&#= 65166;ﻟﻰ ﺷﻬﻮﺩﻯ ﺑﻴﺎﺑ&#= 65194;.ﻭ ﻟﺬﺍ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺩﺭ ﭘﻨﺞ ﻭﻟﺎﻳ&= #65176;ﻬﺎﻯ ﺳﻠﻮﮐﻰ ﻗﺒﻠﻰ'&= #65255;ﻤﻰ ﺗﻮﺍﻧﻨﺪ ﺧﻮﺩ &= #65267;ﺎ ﺳﺎﻟﮑﺎﻥ ﺑﺤﻖ &= #65191;ﻮﺩﺭﺍ ﺑﺸﻬﻮﺩﻫﺎﻯ ﺑ&#= 65198;ﺗﺮ ﺍﺯ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﺮﺳﺎﻧﻨﺪ.ﮐﻪ &= #65207;ﻬﻮﺩ ﻧﻬﺎﺋﻰ ﻣﻴﺴّ= 5198;ﻧﻮﻉ ﺑﺸﺮﻯ'ﺑﻮﻟﺎﻳ&#= 65174; ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 65263;'ﺷﻬﻮﺩ ﻗﺎﺋﻢ ﺭﻭﺡ ال= 602;ُدُس ﻭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ = ﺍﺳﺖ.ﺗﺎ ﻧﻮﺑﺖ ﻭﻟﺎﻳﺖ &= #65203;ﻠﻮﮐﻰ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65193;ﺭ ۵۵ﻗ= ;ﺮﻥ ﺩﻳﮕﺮ ﺑﺮﺳﺪ.ﮐ&= #65258; ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﻭﻋﺮﺵ ﺭﺏّ ﺑﺮ&#= 65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺧﻮ&= #65165;ﻫﺪ ﺭﺳﻴﺪ.ﻭ ﺳﺎﻟﻚ = ﻣﺴﺘﻌﺪ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﺧ&= #65194;ﺍﻭﻧﺪ ﻭﭘﻴﺮ ﮐﺎﻣﻞ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ'ﺑﺂﺧﺮﻳﻦ &= #65251;ﺤﺼﻮﻝ <= span lang=3DAR-SA>ﻫﻨﺮﻯ ﺧﻮﻳʌ= 06; ﺩﺭ ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕﺍﻟﻬﻰ'ﻭ ﻳﺎ ﺩﺭ ﺁثاﺭ ﻫ&#= 65256;ﺮﻯ ﺩﺭ ﺃﺩﺏ ﻭ ﻣﻌﻘ= ﻮﻟﺎﺕ ﻭ ﮐﺮﺍﻣﺎﺕ ﺩﻳ&= #64405;ﺮ ﺍﻟﻬﻰ'ﺧﻮﺩ ﺑﺨ&= #65262;ﺩ ﻣﺸﻬﻮﺩ ﺩﻳﮕﺮ&#= 65165;ﻥ ﻣﻴﮕﺮﺩﺩ.ﻭ ﺑﺮ&= #65165;ﻯ ﺟﻬﺶ ﻣﻘﺎﻡ ﺑﺎ&= #65247;ﺎﺗﺮ ﺑﻌﺪﻯ'ﺁﻏﺎﺯ ﺑ&= #65256;ﻘﺪ ﺃثاﺭ ﻫﻨﺮﻯ ﺧ= 5262;ﺩ ﻣﻴﮑﻨﻨﺪ.ﻭ ﺍﮔ&= #65198; ﻧﺘﻮﺍﻧﺴﺖ ﻧﻘ&#= 65210; ﺩﺭ ﺧﻮﺩ ﻭ ﺃثر &= #65191;ﻮﺩﺭﺍ ﭘﻴﺪﺍ ﮐﻨﺪ' ﻫﺪ= ﺍﻳﺖ ﭘﻴﺮ ﻭ ﺭؤﻳﺎﻫ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺑﻮﻯ ﺗﺬ&= #64400;ّﺮ ﺧﻮﺍﻫﺪ ﺩﺍﺩ.ﻭ = ﺍﮔﺮ ﺧﻮﺩ ﺳﺎﻟﻚ ﺍﺯ = ﺁﻥ ﭘس 'ﺑﺘﻮﺍﻧﺪ ﺑ&= #65176;ﺰﮐﻴﻪ ﻫﺎﻯ ﺳﻠﻮﮐﻰ ﻋ&= #65252;ﻴﻖ ﺗﺮ ﺍﺯ ﻗﺒﻞ ﺑﻨ= ﻤﺎﻳﺪ'ﺗﺎ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65197; ﺍﺣﻮﺍﻝ ﺑﺮﺗﺮ &= #65261; ﺟﺪﻳﺪﻯ ﺑﺎﺯ ﺩ&= #65197;ﻳﺎﻓﺖ ﻧﻘﺪ ﻭ ﻫﺪﺍﻳﺘ&= #65260;ﺎ'ﺑﺮﺍﻯ ﺭﻓﻊ ﻧﻮﺍﻗﺺ ﻧ&= #65166;ﭘﻴﺪﺍﻯ ﺧﻮﺩ ﺑﻨﻤﺎﻳﺪ.&= #64400;ﻪ ﺷﺎﻳﺪ ﺑﺘﻮﺍﻧ&#= 65194; ﻭﻇﺎﻳﻒ ﺟﺪﻳﺪ &= #65203;ﻠﻮﮐﻰ ﺧﻮﺩﺭﺍ'ﺑﺎ ﮐﻤ&= #65242; ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺩﻧﺒﺎﻝ ﮐﻨﺪ.ﺗ&= #65166; ﺑﺎﺯ ﺑﺘﺠﻠّﻰ &#= 65169;ﺎﻟﺎﺗﺮﻯ ﺑﺮﺳﺪ ﮐﻪ ﺑﺎﺯ = ﻣﻐﺮﻭﺭ ﺁﻥ ﻣﺮﺣﻠﻪ ﻧﺸ&= #65262;ﺩ. ﻫﻨﺮ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﺍﻟﻬﻰ ﻭﮐﺎﻣﻠ&#= 65166;ﻥ ﺍﻟﻬﻰ'ﭼﻪ ﺩﺭ ﺗ= ﺮﺑﻴﺖ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;'ﻭﭼﻪ ﺩﺭ ﺁثاﺭ ﺃﺩﺑ= 5264; ﻭ ﻋﻘﻠﻰ ﻭ ﮔﻔﺘ= ﺎﺭﻯ ﻭ ﮐﺮﺩﺍﺭﻯ ﺧﻮ&= #65193; ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253;'ﻋﻤﻠﺎ ﺁﻳﻨﻪﺍﻯ ﺍﻟﻬ&#= 65264; ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ﺁ&= #65267;ﺖ ﺍﻟﻠﻪ ﻭ ﺁﻳﺪﻫ&= #65166;ﻯ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ' = ﮐﻪ ﻫﻢ ﺧﻮﺩ ﻭ ﻫﻢ ﺩ= ;ﻳﮕﺮﺍﻥ ﺭﺍ= ﻣﻴﺘﻮ= ;ﺍﻧﻨﺪ'ﺧﻮﺩﺭﺍ ﺩﺭ ﺁﻥ ﺑﺒﻴﻨﻨ&= #65194;.ﮐﻪ ﻫﺮﻳﻚ ﺩﺭ ﭼﻪ ﺩ= ﺭﺟﻪ ﻭﻣﻘﺎﻡ ﺗﮑﺎﻣ&#= 65248;ﻰ ﻭ ﻫﻨﺮﻯ ﻭ ﻋﻘﻠ= ی هستند. ﺑﺨﺼﻮ᥸= 9; ﺍﮔﺮ ﺍﻳﻦ ﺁﻳﻨﻪ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩ ﺭﺍ'ﺑﺎﺯ ﭘ= ﺎﮐﺘﺮ ﻭ ﺗﻤﻴﺰ ﺗﺮ ﺑﺎ= ﺗﺰﮐﻴﻪ ﻫﺎﻯ ﻧﻔس ﻭﻧﺎ&#= 65191;ﻮﺩ ﺧﻮﺩ ﺑﻨﻤﺎﻳﻨ&#= 65194;. ﺗﺎ ﭼﻨﻴﻦ ﺍﻧﻌ&= #64401;ﺎﺳﻰ ﺍﺯ ﺁﻳﻨﺪﻩﺍﻯ &= #65165;ﻟﻬﻰ ﺍﺯ ﺧﻮﺩﺷﺎﻥ ﻭ&= #65165;ﺿﺢ ﺗﺮ ﻭ ﺩﺭﺳﺖ ﺗﺮ= ﻭ ﺣﻘﻴﻘﻰ ﺗﺮ ﺩﻳ&= #65194;ﻩ ﺑﺎﺷﺪ .<o:p></o:p> ﺍﻫﻞ ﻫﻨ= ;ﺮ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ'&= #65165;ﺯ ﺁﻏﺎﺯ ﺗﻔﮑّﺮ &#= 65193;ﺭ ﺟﻤﺎﻝ ﻫﻨﺮﻯ'ﺗ&= #65240;ﻠﻴﺪ ﺍﺯ ﻃﺒﻴﻌﺖ ﺭﺍ&= #65199;ﻳﺒﺎ ﻣﻴﺪﺍﻧﻨﺪ.ﭼﻮ&#= 65253; ﺩﺭ ﻃﺒﻴﻌﺖ ﺯﺷ&= #65176;ﻰ ﻧﻤﻰ ﺑﻴﻨﻨﺪ.ﻭ = ﻣﻴﺘﻮﺍﻧﻴﻢ (ﻫﻨﺮ ﺍﻭﻟﻰ) ﺭﺍ= ; ﻫﻨﺮ ﻃﺒﻴﻌﻰ ﺑﻨﺎﻣ&#= 65268;ﻢ. ﺍﻭﻟﻴﻦ ﻓﻠﺴﻔ&#= 65258;ﺍﻯ ﺟﺪﻳﺪ' ﮐﻪ ﺷﺎﻳ= ﺴﺘﮕﻰ ﻃﺒﻴﻌﺖ ﺭﺍ ﻣﻄ&= #65198;ﺡ ﮐﺮﺩ(ﺭﻭﺳﻮ) ﺑﻮ= ﺩ.ﮐﻪ ﺑﺼﻮﺭﺕ ﭘﺮﺳﺶ &= #65165;ﺯ ﻃﺒﻴﻌﺖ ﺩﺭﺁﻣ&#= 65194;. ﺩﻳﺪﻭﺭ &#= 1605;ی گوﻳﺪ' ﻫﺮ ﺻﻮﺭ&#= 65173; ﺧﻮﺏ ﻳﺎ ﺯﺷﺖ ﻋ= ﻠﻠﻰ ﺩﺍﺭﺩ.ﻭﺩﺭ ﻃﺒ&= #65268;ﻌﺖ ﭼﻨﻴﻦ ﺗﻮﺻﻴﻔ&#= 65264; ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﻫ&= #65198;ﭼﻴﺰﻯ ﺁﻧﻄﻮﺭ ﮐﻪ ﺑﺎ&= #65267;ﺪ ﺑﺎﺷﺪ ﻫﺴﺖ.ﻧﻪ = ﺍﻳﻨﮑﻪ ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ &= #65199;ﻳﺮﺍ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﻮﺟﻮﺩﺍﺕ ﺩﺭ ﻳﻚ ﺳﻄﺢ ﺗﮑ= ﺎﻣﻠﻰ ﻧﻴﺴﺘﻨﺪ.ﻭﻫﺮ&#= 65267;ﻚ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺗ&= #64401;ﺎﻣﻠﻰ ﻭ ﻧﻈﺎﻡ ﮊﻧﺘﻴ&= #64401;ﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ'&= #65261; ﺩﺭ ﮊﻧﺘﻴﻚ ﺟﺴ&= #65252;ﻰ ﻭﻧﻮﻋﻰ ﺍﻭ ﭘﻴ&= #65194;ﺍ ﻣﻴﺸﻮﺩ.ﻭﻟﻰ ﻫ&= #65268;ﭻ ﮐﺪﺍﻡ ﺣﺘﻰ ﺍﮔ&= #65198; ﮐﺎﻣﻞ ﺑﻨﻈﺮ ﺑ&= #65198;ﺳﺪ' ﻫﻨﻮﺯ ﺩﺭ ﺣﺪّ &= #64400;ﻤﺎل ﻨﻬﺎﺋی ﻨﻤﻰ ﺑ&#= 65166;ﺷﺪ ﮐﻪ ﺁﻳﻨﺪﻩ ﮐﺎ&= #65251;ﻠﺘﺮﻯ ﺭﺍ ﺑﺎﻳﺪ ﺑﺠﻮ&= #65267;ﺪ.ﮐﻪ ﺍﻳﻦ ﺭﺍﺯ ﺯﻧﺪ&= #64404;ﻰ ﻭ ﺁﻓﺮﻳﻨﺶ ﻫﺮ&= #65251;ﻮﺟﻮﺩﻯ ﺩﺭ ﺟﻬﺎﻥ ﻣﻴﺒ&= #65166;ﺷﺪ. ﺗﺎ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺗﮑﺎﻣﻠﻰ ﺑﻴﺎ&#= 65169;ﺪ'ﻭ ﺑﻤﺮﺍﺗﺐ ﺁﻳﻨ&#= 65194;ﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ &= #65165;ﻟﻬﻰ ﺧﻮﺩ'ﺩﺭ ﮐﻤﺎﻝ = ﻧﺰﺩﻳﮑﺘﺮ ﺷﻮﺩ.ﻭ ﺑﻤﻮﺟﺐ = آﻥ ﺍﮐﻨﻮﻥ ﻭﻣﻮﻗ&#= 1617;ﺘﺎ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺧﻮﺩﻣﺎﻥ ثاﺑﺖ ﺑﻨﻈﺮ ﻣ= 5268;ﺮﺳﺪ'ﮐﻪ ﭘﻴﺮ ﻣﻴﺸﻮﺩ ﻭ&= #65247;ﻰ ﻋﻮﺽ ﺩﺭ ﮐﻴﻔﻴ&= #1617;ﺖ ﻭﺑﻄﻮﺭ ﮐﻠّﻰ &#= 65255;ﻤﻴﺸﻮﺩ.ﻣﮕﺮ ﺑﺮﺍﻯ ﺗﻮﻟّﺪ &#= 65169;ﻬﺘﺮ ﻧﻮﻉ ﺑﻌﺪﻯ ﺑﺎ&= #65207;ﺪ.ﮐﻪ ﺯﻳﺒﺎﺗﺮﻳﻌﻨ= 5264; ﮐﺎﻣﻠﺘﺮ ﻣﻴﺸ&#= 65262;ﺩ.ﮔﺮﭼﻪ ﺑﺮﺧﻰ ﺟﺮﺍﺣﻰ &= #65259;ﺎﻯ ﭘﻠﺎﺳﺘﻴﻚ ﺭﻓ&#= 65226; ﺯﺷﺘﻰ ﻫﺎﻯ ﺍﺯ = ﻟﺤﺎﻅ ﺳﻠﻴﻘﻪ ﻭ ﻫﻮس &= #65165;ﻧﺴﺎﻧﻰ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﮐ&= #65166;ﻣﻞ ﻣﻄﻠﻖ ﺗﻨﻬﺎ ﺧ&= #65194;ﺍﻭﻧﺪ ﺍﺳﺖ' ﮐﻪ ﺍﻭ ﺻﻮ= ;ﺭﺕ ﻭﺟﺴﻤﻰ ﻣﺎﺩﻯ &= #65259;ﻢ ﻧﺪﺍﺭﺩ'ﮐﻪ ﺯﻳ&= #65170;ﺎﺋﻰ ﻣﺎﺩﻯ ﺑﺮﺍﻳﺶ &= #64404;ﻔﺖ.ﭘس ﺗﻮﻟّﺪﻯ ﻫﻢ ﺩ&#= 65197; ﺟﻬﺎﻥ ﻧﺪﺍﺭﺩ'&= #65175;ﺎ ﺗﮑﺎﻣﻞ ﺑﻴﺸﺘ&#= 65198; ﺑﺨﻮﺍﻫﺪ ﺑﻴﺎ&#= 65169;ﺪ.ﻭ ﺍﻧﺴﺎﻥ ﺍﮔﺮ ﺑ&= #65192;ﻮﺍﻫﺪ ﺯﻳﺒﺎﺋﻰ ﻃﺒﻴ&#= 65228;ﻰ ﻭ ﺍﺳﺘﺤﻘﺎﻗﻰ &= #65191;ﻮﺩﺭﺍ ﺑﻴﺎﺑﺪ'ﺑﺎﻳﺪ &= #65169;ﻔﮑﺮ ﺗﮑﺎﻣﻞ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺧﻮﺩ ﻧﺸ&= #65262;ﺩ.ﻭﻧﻪ ﮊﻧﺘﻴﻚ ﺟﺴﻤﻰ &= #65267;ﺎ ﺧﻮﺩ ﺟﺴﻢ ﻣﺎﺩ&= #65263; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'&= #65267;ﺎ ﻫﻤﺎﻥ ﺭﻭﺍﻥ ﻭ = ﺟﺎﻥ ﮐﻨﻮﻧﻰ ﺧﻮﺩ'ﮐ&= #65258; ﺑﺎ ﺁﻥ ﺁﻏﺎﺯ ﺯ= ﻧﺪﮔﻰ ﮐﻨﻮﻧﻰ ﺭﺍ ﻳﺎ&= #65235;ﺘﻪ' ﮐﻪ ﺑﺎﻳﺪ ﺑﻬﺘ&= #65198; ﻭﺍﻟّﺎ ﺣﺘﻤﺎ &#= 65193;ﺭﺟﻪ ﺍﻯ ﺑﺪﺗﺮ ﻳﺎ ﺯ= ﺷﺖ ﺗﺮ ﺍﺯ ﺁﻧﭽﻪ ﻫ= ﺴﺖ ﺧﻮﺍﻫﺪ ﺷﺪ.ﻭ ﺍ= ﻳﻦ ﺍﺻﻠﺎﺡ ﻣﺎﻫﻮ&#= 65263; ﺫﺍﺕ ﮊﻧﺘﻴﮑﻰ &= #65197;ﻭﺣﻰ ﺧﻮﺩ ﺭﺍ' ﺗﻨﻬﺎ= ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65166; ﮐﻤﻚ ﺧﺪﺍﻭﻧﺪ &= #65261;ﻭﺳﺎﺋﻞ ﺍﻟﻬﻰ'ﻭ ﻫﻤّﺖ &= #65169;ﺴﻴﺎﺭ ﺑﺰﺭﮒ ﺳﺎﻟﻚ'ﻭ = ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ &= #65261;ﺭﺳﻴﺪﻥ ﺑﺘﺠﻠﻴﻪﻫﺎﻯ &#= 65165;ﻟﻬﻰ ﻫﻔﺘﮕﺎﻧﻪ ﺑﺮ&#= 65203;ﺪ. ﮐﻪ ﺑﻤﻮﺍﺯﺍﺕ &= #65153;ﻥ ﺑﺰﻳﺒﺎﺋﻰ ﺻﻮ&#= 65197;ﺕ ﻭﺗﻤﺎﻡ ﻫﻴﮑﻞ &= #65175;ﻦ ﺧﻮﺩ ﺑﺮﺳﺪ.ﻭ ﺑ= ﻤﻮﺍﺯﺍﺕ ﺁﻥ ﻋﻘﻞ ﻭﺍﺧﻠ&= #65166;ﻕ ﻭﺩﻳﮕﺮ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّﻩ'ﻭﻟﺎﺯʌ= 49; ﺑﺮﺍﻯﺰﻧﺪﮔﻰ &#= 65255;ﻮﻋﻰ ﺑﻬﺘﺮ ﺭﺍﺑﻴﺎ&#= 65169;ﺪ. ﻭﺍﻟّﺎ ﺯﻧﺪﮔ= 5264; ﻏﻴﺮ ﺳﻠﻮﮐﻰ'ﻭ&= #65187;ﺘﻰ ﻫﺮﮔﻮﻧﻪ ﺗﻌﻠ&#= 65268;ﻤﺎﺕ ﻭﺗﮑﺎﻣﻠﺎﺕ ﺍ&#= 65235;ﻘﻰ ﺩﺭ ﺗﻦ ﺑﺎ ﻭﺭﺯ= ﺵ' ﻭﺩﺭ ﺫﻫﻦ ﺑﺎ ﺗ= ﺤﺼﻴﻞ'ﺍﮔﺮ ﺭﻭﺵ ﺩﺭﺳﺘﻰ ﻫ&= #65250; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻫﻤﭽﻨﺎﻥ ﮐﺎﺭﻣﺎﻯ ﻗﻬﻘ&#= 65198;ﺍﻯ ﻧﻮﻋﻰ ﺭﺍ ﺩﺍﺭ&= #65193;.ﺯﻳﺮﺍ ﺁثاﺭ ﻣﻨﻔﻰ ﺍ= 5227;ﻤﺎﻝ ﺍﻧﺴﺎﻥ ﺩﺭ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﺷﺨﺺ ﻣﻴ&= #65252;ﺎﻧﺪ.ﻭ ﺁثاﺭﻣثبتی ﻧ= ﻴﺴﺖ.ﻣﺎﻧﻨﺪ ﺍﻳﻨﮑﻪ ﺍﺧﻠﺎ&#= 65237; ﺧﻮﺩ ﻭ ﺩﻳن ﺩﺍ&= #65197;ﻯ'ﻭ ﻋﻘﻞ ﻭ ﺯﻧﺪﮔﻰ = ﻧﻴﮑﻮﻯ ﺍﻧﺴﺎﻧﻰ'ﭼﻴﺰ&#= 65263; ﺩﺭ ﮊﻧﺘﻴﻚ ﺃث&#= 1585; ﻧﻤﻰ ﮔﺬﺍﺭﺩ.ﻭ = ﺍﮔﺮ ﺑﮕﺬﺍﺭﺩ ﺧﻴﻠ&#= 65264; ﮐﻤﺘﺮ ﺍﺯ ﺁثا= 5197; ﻣﻨﻔﻰ ﺍﺳﺖ .ﻭﺗ= ﻨﻬﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ&= #65199;ﻧﺪﮔﻰ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﭼ&= #65256;ﺪ ﺳﺎﻟﻪ'ﺩﺭ ﺧﻮﻳ&= #65208;ﺘﻦ ﺩﺍﺭﻯ ﻣﻴﺘﻮﺍ&#= 65253; ﺁثاﺭ ﻧﻴﮑﻮﻯ = 5251;ﻮﺭﺩ ﭘﺴﻨﺪ ﺧﺪﺍﻭﻧ&#= 65194;'ﻭ ﻣﻔﻴﺪ ﺁﻳﻨﺪﻩ &= #65259;ﺎﻯ ﺑﻬﺘﺮ ﻓﺼﻮﻝ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ'ﻭ ﻳﺎ &#= 65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﮊﻧﺘﻴﻚ ﺧﻮﺩﺭﺍ ﭘس ﺍﺯ &= #65175;ﺨﻠﻴﻪ ﻭﺗﺤﻠﻴﻪ ﺻﻔﺎ&#= 65175;ﻰ ﻧﻤﻮﺩ.ﺗﺎ ﺁﻧﺠ&= #65166; ﮐﻪ ﺩﺭ ﺷﺮﻁ ﮐﺎ= ﻓﻰﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺍ&= #65247;ﻬﻰ'ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻫﻨﮕﺎ&#= 65249; ﺭﺳﻴﺪﻥ ﮐﻪ ﺗﻤ&= #65166;ﻡ ﻣﻘﺼﺪ ﻣﺎ ﺩﺭ ﺍ= ﻳﻦ نوﺷﺘﻪ ﻫﺎ ﻧﺸ= 5166;ﻥ ﺩﺍﺩﻥ'ﺍﻫﻤﻴّ= 5174; ﺣﻴﺎﺗی ﻮ ﺃﺑﺪ&#= 65263;ﺴﻠﻮﻙ ﺍﻟﻬﻰ'ﮐﻪ ﺑﻬﺮ = ﺯﺑﺎﻥ ﻭ ﺑﺪﻧﺒﺎﻝ ﻭ ﺑ= ﺒﻬﺎﻧﻪ ﻫﺮ ﻣﻮﺿﻮﻋﻰﻋ&#= 65240;ﻠﻰ هنرﻯ ﻭ ﺩﻳﻨﻰ'= 5259;ﻤﻴﻦ ﺗﻨﻬﺎ ﻣﻮﺭﺩ ﻧ&= #65224;ﺮ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﭘ&= #65268;ﺶ ﺑﮑﺸﻴﻢ.ﮐﻪﺍﺯ &= #65259;ﺮ ﺭﺍﻫﻰ ﮐﻪ ﺑﺮﻭ&= #65267;ﻢ ﺑﺮُﻡ ﻣﻨﺘﻬﻰ &#= 65251;ﻴﮕﺮﺩﺩ.ﻫﻤﺎA= 253; ﺍﻭﻡ ﻭﻫﻮﻡ ﻗﺪ&= #65267;ﻢ'ﻭ ﺍﻳﻤﺎﻥ ﻭ ﺍﻣﻨ&= #65268;ﺖ ﺍﻟﻬﻰ'ﺩﺭ ﺍﺩﻳ&= #65166;ﻥ ﺟﺪﻳﺪﺗﺮ.ﻭ ﻳﺎ = ﻫﻤﺎﻥ ﺧُﻢ ﮐﻪ ﻣﺤﻤﺪ &= #65169;ﺮﺍﻯ ﻭﻟﺎﻳﺖ ﺧﻮﺩ ﺩ&= #65197;ﻋﻠﻰّ ﻣﻄﺮﺡ ﮐﺮﺩ'ﻭ ﻳ= ﺎ ﻗﻢ ﮐﻪ ﺍﻣﺎﻡ ﺻ= ﺎﺩﻕ ﻣﻴﮕﻮﻳﺪ' ﮐﻪ ﻣ= ﻨﻈﻮﺭ ﺷﻬﺮ ﻗﻢ ﺩﺭ ﺍﻳ= ﺮﺍﻥ ﻧﻴﺴﺖ.ﮐﻪ ﻗﺒﻠ&= #65166; </spa= n>ﻧﺎﻡ ﺩﻳﮕﺮʌ= 63; ﺩﺍﺷﺘﻪ ﺍﺳﺖ.ﺑﻠﮑﻪ ﻣﻨ&= #65224;ﻮﺭ ﺷﻬﺮ ﻗﻴﺎﻡ ﺳﺎ&= #65247;ﻚ'ﻭﻗﻴﺎﻣﺖﺍ= 5261; ﺩﺭ ﺷﻬﻮﺩ ﻗﺎﺋ&= #65250; ﺩﺭ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ'ﻭ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ &= #65197;ﻭﺡ القُدُس ﮐﻪ ﻗ= ﻴﺎﻣﻰ ﻗﻴﺎﻣﺖ ﮔﻮﻧﻪ &= #65165;ﺳﺖ.ﮐﻪ ﺳﺎﻟﻚ ﭼﻮﻥ ﺍﺯ = ﺧﻮﺍﺏ ﻣﺮﮒ ﺍﺭﺍﺩﻩ ﺑ&= #65198;ﺧﻮﺍﺳﺖ'ﻭ ﺍﺯ ﻋﺰﻟﺘﮕﺎﻩ &= #65191;ﻮﺩ ﺑﺮﭘﺎ ﺷﺪ ﮐﻪ ﺑ= ﺨﻠﻖ ﺑﺎﺯﮔﺸﺖ. ﻭﺧﻮ&= #65193; ﻭﻟﻰّ ﺍﻟﻬﻰ ﺻ&#= 65166;ﺣﺐ ﻭﻟﺎﻳﺖ ﺷﺪﻩ' ﺿ= ﻤﻨﺎ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ<= /span> </spa= n>ﻧﻴﺰ ﻧﺠﺎﺕ A= 267;ﺎﻓﺘﻪ ﺍﺳﺖ ﻭ ﻫﻔﺖ ﻫﺰ= ﺍﺭ ﺳﺎﻝ ﺑﻌﺪ ﺩﺭ ﻧ= ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﻣﺘﻮﻟّﺪ ﻣﻴﺸ= 5262;ﺩ. ﻭﺭﻭﺡ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﻭ ﺑﺮﻭﺣﻰ ﺍﻟ&= #65260;ﻰ ﺩﺭﻣﻰ ﺁﻳﺪ.ﺁﻧ&= #64405;ﺎﻩ ﻫﺮ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264;'ﻗﺎﺋﻢ ﺯﻣﺎﻥ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻴ&= #64405;ﺮﺩﺩ ﻭﻣﺤﻤﺪﻯ ﻭﻋﻠ&#= 65264;ّ ﺯﻧﺪﻩ ﻭﻧﻴﺰ ﻣ&= #65262;ﺳﻰ ﻭﻋﻴﺴﻰ ﻭﺯﺭﺩ&#= 65207;ﺖ ﺯﻧﺪﻩﺍﻯ ﺑﺮﺍ&#= 65263; ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻣﻴگرﺩﺩ.ﻭﻳﻚ(= 5251;ﺤﻤﺪﻯ) ﻭﺳﻴﻠﻪ &#= 65187;ﻤﺪ ﻭ ﭘﺮﺳﺘﺶ ﻭﺗﻮ&= #65203;ّﻞ ﻋﺒﺎﺩﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ = ﺧﻮﺩ ﻧﻴﺰ ﺗﺠﺴّﻤﻰ &#= 65165;ﻧﺴﺎﻧﻰ ﺑﺮﺍﻯ ﭼﺪ ﺳﺎﻟ&= #65242; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ .= <o:p></o:p> ﻃﺒ᥾= 8;ﻌﺖ ﭘﺮﺳﺘﻰ ﺩﺭ ﺭﻳ&= #65256;ﺎﻥ ﮐﻪ ﻣﻴﮕﻮﻳﺪ ﻫ&= #65198;ﮔﺰ ﺩﺭ ﻃﺒﻴﻌﺖ ﺧﻄ&= #65166;ﺋﻰ ﺩﺭ ﻧﻘّﺎﺷﻰ ﻫ&#= 65166; ﻧﻤﻴﺒﻴﻨﻢ.ﺍﻟ&#= 65170;ﺘﻪﺑﺮﺍﻯ اﻳﺮﺍﺩ ﻧﮕﺮﻓ= 5176;ﻦ'ﺍﺯ ﻣﻘﺎﻳﺴﻪ ﺗﻔﺎ&#= 65261;ﺗﻬﺎ ﻭ ﻧﻘﺺﻫﺎ ﻭ ﻋﻴ= ﺐﻫﺎ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ &= #65169;ﺎ </spa= n>ﻣﻮﺟﻮﺩﺍﺕ.ʋ= 99;ﻳﺮﺍ ﻫﺮﻳﻚ ﺩﺭﺳﻄﺢ &= #65251;ﻘﺎﻡ ﺗﮑﺎﻣل ﺮﻭﺣﻰ &#= 65261; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﻳﺶ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﺷ= ﺎﻳﺴﺘﮕﻰ ﺯﻳﺒﺎﺋﻰ ﻭ ﻣﺤ&= #65166;ﺳﻦ ﻧﻴﺴﺖ. ﮔﺮﭼﻪ ﻫ= ﺮ ﻣﻮﺟﻮﺩﻯ ﻓﺮﺍ&#= 65261;ﺍﻥ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﻣ&#= 65256;ﺎﺳﺐ ﺯﻧﺪﮔﻰ ﻧﻮﻋﻰ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﮐﻪ ﺑﺎﻳ&= #65194; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺭﺍ ﺗﺤﻘﻖ ﺑﺪﻫ&= #65194;. ﮐﻪ ﺗﻮﻟﺪ ﺑﻬﺘ&= #65198; ﻧﻮﻋﻰ ﺑﻌﺪﻯ ﺭ&= #65165; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻭ ﺍﻟّﺎ ﺍﺗ= ;ﻠﺎﻑ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺧﻮﺩ ﮐﺮﺩﻩ'ﻣﺪ&= #65165;ﻡ ﻭﻣﺘﻮﺍﻟﻴﺎ ﺑ&#= 65204;ﻘﻮﻃﻬﺎﻯ ﻧﻮﻋﻰ ﻣﻴﺮﻭﺩ.&= #64380;ﻮﻥ ﻓﺸﺎﺭ ﺑﻴﺸﺘﺮ&#= 65193;ﺭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65191;ﻮﺩ ﺑﻨﻤﺎﻳﺪ.ﺣﺘﻰ &= #65165;ﮔﺮ ﻋﺒﺎﺩﺍﺕ ﺑﺎﻃ&#= 65246; ﻭ ﺷﺮﻙ ﻭﺭﺯﻯ ﻗ= ﺸﺮﻯ ﺩﺭ ﺗﻤﺎﻡ ﺍﺩﻳ&= #65166;ﻥ ﻭﻣﺬﺍﻫﺐ ﻗﺸﺮ&#= 65263; ﺭﺍ ﺑﻨﻤﺎﻳﺪ. ﺍ= ﮔﺮ ﺗﮑﺎﻣﻞ ﺩﺭ ﺟﻬ&= #65166;ﻥ ﻭﺯﻧﺪﮔﻰ ﻧﻮﻋ&#= 65264; ﻧﺒﻮﺩ' ﻣﻴﺸﺪ ﺍ= ﻧﺘﻘﺎﺩ ﺍﺯ ﮐﺎﺭ ﻃﺒﻴﻌ&= #65174; ﻭ ﺧﺪﺍﻭﻧﺪ ﮐﺮ&= #65193;.ﭼﺮﺍ </spa= n>ﺑﺮﺧﻰ ﺭﺍﻧʋ= 66;ﺑﻴﻨﺎ ﻳﺎ ﻓﻠﺞ ﮐﺮﺩﻩ = ﺍﺳﺖ. ﮐﻪ ﺑﻰ ﻋﺪﺍﻟﺘ&= #65264; ﻭ ﺳﺘﻤﮑﺎﺭﻯ ﺩ&= #65197; ﮐﺎﺭ ﺧﺪﺍﻭﻧﺪ &= #65169;ﻮﺩﻩ ﺑﺎﺷﺪ.ﻭﻟﻰ ﺗﮑ&= #65166;ﻣﻞ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺩ&= #65197; ﭘﻴﺶ ﺩﺍﺭﺩ. ﮐﻪ= ﺍﺯ ﺟﻤﻠﻪ ﺍﮐﻨﻮﻥ &= #65193;ﺭ ﺍﻳﻦ ﺯﻧﺪﮔﻰ ﻧ&= #65262;ﻋﻰ'ﺑﺎﻳﺪ ﺿﻤﻦ ﺭﻓﻊ ﺻﻔﺎ&= #65173; ﺣﻴﻮﺍﻧﻰ ﻭﻧﻮ&#= 65225; ﺑﺸﺮﻯ'ﺻﻔﺎﺕ ﺍ&= #65247;ﻬﻰ ﺑﺮﺗﺮ ﻧﻮﻉ ﺑﺸ&= #65198;'ﻭ ﻳﺎ ﭼﻪ ﺑﻬﺘﺮ ﺑ= ﺼﻔﺎﺕ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺁﻳﻨﺪﻩ ﺧﻮﺩ ﺑ&= #65198;ﺳﺪ' ﻭﺧﻮﺩﺭﺍ ﭼﻮﻥ ﺣﻴﻮﺍﻧﺎ&#= 65173; ﺩﺭ ﭼﺮﺍﮔﺎﻩ ﺟ&= #65260;ﺎﻥ ﻭ ﻣﺰﺭﻋﻪ ﺳﺮ ﺳ= ﺒﺰ ﺁﻥ' ﭼﻮﻥ ﺩﻭﺍﺏ= ﺑﻌﻠﻒ ﭼﺮﺍﻧﻰ ﻧﭙﺮﺩ&#= 65165;ﺯﺩ.ﮐﻪ ﺁﻧﮕﺎﻩ ﻭﺍﻗﻌ&#= 65166; ﺑﺪﺗﺮ ﻭﮐﻤﺘﺮ &= #65165;ﺯ ﺩﻭﺍﺏ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﮐﻪ ﺑﺎﻋﻘﻞ ﻭﻧ&= #65262;ﺭ ﭼﺮﺍﻍ ﻋﻘﻞ' ﺑﻔ= ﺴﺎﺩ ﺭﻭﺍﻥﺨﻮﺩ ﻭﺟ&#= 65260;ﺎﻥ ﺑﭙﺮﺩﺍﺯﺩ.ﻭﺟ&#= 65260;ﺎﻥ ﺭﺍ ﻏﺎﺭﺕﻭ ﺩﻳ&= #64405;ﺮﺍﻥ ﺭﺍ ﻟﮕﺪ ﻣﺎﻟﮑ&= #65256;ﺪ. ﻭﻫﺮ ﮐﺎﺭﺵ'ﺗﻨ&= #65260;ﺎ ﺧﺮﺍﺏ ﮐﺮﺩﻥ ﺒ&= #65268;ﺸﺘﺮ.ﻃﺒﻴﻌﺘ= 5166; ﺟﻬﺎﻥ ﻮﻓﻄﺮﺕ &= #65191;ﻮﺩﺵ ﺭﺍﺧﺮﺍﺏﺗﺮ ﻣ&#= 65268;ﮑﻨﺪ ﭘس ﻫﺮ ﺯﺷﺘﻰ ﺯ&= #65267;ﺒﺎﺋﻰ ﺑﻬﺘﺮﻯ'ﺩﺭ ﺍﻣ&= #64401;ﺎﻥ ﺑﺎﻟﻘﻮّﻩ ﺍﻥ &#= 65259;ﺴﺖ. ﺑویژه ﮐﻪ ﭘس ʋ= 65;ﺯ ﺯﻧﺪﮔﻰ ﻓﻌلی = 5170;ﺰﺷﺘﻰ ﺻﻮﺭﺕ ﺩﺭ ﻣﺴﺦ = ﺣﻴﻮﺍﻧﻰ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ' = ﺑﺮﺍﻯ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ &#= 65231;ﻴﺮ ﺳﺎﻟﻚ ﺍﻟﻬﻰ'ﻭ&= #64400;ﺴﺎﻧﻰ ﮐﻪ ﭘﺎﮐﺴﺎﺯﻯ &= #65197;ﻭﺍﻥ ﺧﻮﺩ ﻧﮑﺮﺩﻧﺪ &= #65193;ﺭ ﺍﻧﺘﻈﺎﺭ ﺩﺍﺭ&#= 65255;ﺪ.ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁﻥ' ﻣ= ﺴﺦ ﻣﻴﻤﻮﻥ ﻭﺧﻮﻙ &= #65169;ﻬﺘﺮﻳﻦ </spa= n>ﺷﺎﻧﺶ ﺁﻧﺎʌ= 53; ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺯﻳﺮﺍ ﻣﺎ&= #65197; ﻭﻣﻮﺭ'ﻭ ﺣﺘﻰ ﻓ= ﺴﺦ ﮔﻴﺎﻫﻰ ﻭ ﺭﺳﺦ = ﺟﻤﺎﺩﻯ ﻧﻴﺰ ﺍﺣﺘﻤﺎﻟ&#= 65166; ﺩﺭ ﭘﻴﺶ ﺩﺍﺭﻧ&= #65194; ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65175;ﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻧﺴﺦ ﺑﻬ&= #65176;ﺮ ﻧﻮﻉ ﺑﺸﺮﻯ'ﺩﺭ = ﻓﺼﻞ ﺑﺎﻟﺎﺗﺮ ﻭ ﺯﻳ&= #65170;ﺎﺋﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﻣ&= #65198;ﻭﺯ ﺩﺭ ﺗﻦ ﻭ ﺻﻮﺭﺕ= ﻭ ﺫﻫﻦ ﻭ ﺳﻴﺮﺕ ﻭ= ﺭﻭﺍﻥ ﻭ ﺁﺩﻣﻴّﺖﺧﻮ= 5165;ﻫﻨﺪ ﺩﺍﺷﺖ.ﭼﻪ ﺑﻬﺘ&= #65198; ﮐﻪ ﺷﺎﻫﺪﺍﻥ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﻭ ﻳﺎ ﺣﺪ= ّ ﺃﻗﻞ ﺻﻮﺭﺕ ﻣﺮ&= #65175;ﻀﻮﻯ'ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ ﺭﺍ ﺑﺪﻧ&= #65170;ﺎﻝ ﺩﺍﺭﻧﺪ.ﺩﺭ ﺑﺎ&= #65197;ﻩ ﺯﻳﺒﺎﺋﻰ ﺁﻧﺎ&#= 65253;'ﻗﺪﺭﺕ ﺗﺼﻮﺭ ﻧﺪﺍﺭﻳ&#= 65250;. ﮐﻪ ﭘﻮﺳﺖ ﺗﻦ ﭼ= ﻮﻥ ﺷﻴﺸﻪ شقّاف و= ;ﺳﻔﻴﺪ ﻭﻧﻮﺭﺍﻧﻰ ﺩﺍ&#= 65197;ﻧﺪ.ﻭﭼﻨﺎﻥ ﺍﻣﮑﺎﻧﺎﺕ'ﮐﻪ &= #65203;ﺮﺍﺳﺮ ﮐﻬﮑﺸﺎﻥ ﺭﺍ ﺟ&= #65262;ﻟﺎﻥ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺩ. = ﺧﻴﺮﻭﺷﺮ ﻭﺯﺷﺘﻰ ﻭﺯﻳﺒ&#= 65166;ﺋﻰ ﺭﺍ'ﺩﺭ ﺳﻴﺴﺘﻢ = ﺳﻠﻮﮐﻰ ﺑﺎﻳﺪ ﺩﻧﺒﺎﻝ &= #64400;ﻨﻴﻢ.ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻣﺠﻤﻮ&= #65227;ﻪ ﻣﻘﺎﻟﺎﺕ ﻭ ﺗﻔ&= #65204;ﻴﺮﺍﺕ ﺳﻠﻮﮐﻰ ﻭ ﻋﺮﻓ&= #65166;ﻧﻰ ﺧﻮﺩ'ﺗﺎ ﺁﻧﺠﺎ = ﮐﻪ ﻋﻘﻞ ﻧﻮﻳﺴﻨﺪ&#= 65257; ﻣﻴﺮﺳﻴﺪﻩ ﺁﻣ&#= 65194;ﻩ ﺍﺳﺖ.ﻭ ﭘﻴﮕﻴﺮ&= #65263; ﺁﻥ ﺑﻮﺳﻴﻠﻪ ﺧ&= #65262;ﺍﻧﻨﺪﮔﺎﻥ ﺭﺍ ﺁﺭﺯﻭ ﻣﻴﮑ&= #65256;ﻢ.<o:p></o:p> ﺭﻳﻨﺎﻥ= ﻧﻴﺰ ﻣﻴﮕﻮﻳﺪ'ﺟﻬﺎ&#= 65253; ﻭ ﻃﺒﻴﻌﺖ ﺯﻳﺒ&= #65166; ﺍﺳﺖ.ﺑﺸﺮﻁ ﺍﻳ&= #65256;ﮑﻪ ﺩﺳﺖ ﺍﻧﺴﺎﻥ ﺑ&= #65194;ﺍﻥ نرﺳﺪ. ﻫﻤﺎﻥ ﺷ&#= 65228;ﺎﺭ ﻃﺮﻓﺪﺍﺭﺍﻥ ﻣ&#= 65188;ﻴﻄﻰ ﺯﻳﺴﺖ'ﮐﻪ ﺩﺭ ﻫ= ﺮ ﺣﺎﻝ'ﺣﺘﻰ ﺧﻮﺩ&= #65207;ﺎﻥ ﻫﻢ ﻣﺤﻴﻂ ﺭﺍ ﺁ= ﻟﻮﺩﻩ ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﺍ&= #65255;ﺴﺎﻥ ﻏﻴﺮ ﺍﻟﻬﻰ'ﭼﻨ&= #65166;ﻥ ﺍﺳﺖ ﮐﻪ ﻫﺮ ﺩﺳ= ﺘﮑﺎﺭﻯ ﺩﺭ ﻃﺒﻴﻌﺖ ﺟﻬ&= #65166;ﻥ ﻭﻓﻄﺮﺕﺧﻮﺩ ﻭ &= #64344;ﻴﺮﻭﺍﻥ ﺳﺎﻟﻚ ﺧﻮﺩﺭﺍ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ ﻋﻤﻠﺎ ﺯﻳﺒﺎﺋ&#= 65264; ﻃﺒﻴﻌﺖ ﺭﺍ ﺑﻴ&= #65208;ﺘﺮ'ﻭ ﻋﻘﻞ ﺍﻟﻬﻰ ﺑﻬ&= #65176;ﺮﻯ ﺩﺍﺭﻧﺪ ﻭ ﺗﻌﻠ&= #65268;ﻢ ﻣﻴﺪﻫﻨﺪ.ﮐﻪ ﭼ&= #65208;ﻢ ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ &= #65175;ﺮ'ﺯﻳﺒﺎﺋﻰ ﻫﺎﻯ ﺩﻳﮕﺮﻯ ﺩ&= #65197; ﻃﺒﻴﻌﺖ ﻭﺟﺎﻣ&#= 65228;ﻪ </spa= n>ﻭﻣﻮﺟﻮﺩﺍ᥵= 3;'ﻭﺣﺘﻰ ﺩﺭﺧﻮﺩﺷﺎﻥ ﻣ&#= 65268;ﻴﺎﺑﻨﺪ. ﺍﮔﺮ ﺍﻧﺴﺎﻧﻬ&#= 65166;ﻯ ﺟﺎﻫﻞ ﭼﻮﻥ ﺩﻳ&= #64405;ﺮ ﺣﻴﻮﺍﻧﺎﺕ ﺟﻬ&#= 65166;ﻥ ﺭﺍ ﻏﺎﺭﺕ ﻭ ﻟﮕ= ﺪ ﻣﺎﻝ ﻣﻴﮑﻨﺪ ﺧ&= #65262;ﺩ ﻧﻴﺰ ﺿﻤﻦ ﻫﻤﺎ&= #65253; ﻃﺒﻴﻌﺖ ﻫﺴﺘﻨ&#= 65194;.ﻭﻃﺒﻴﻌﺖ ﺍﺻﻄﻠﺎﺣﺎ ﺧﻮ&#= 65193;ﺵ ﺭﺍ ﺗﻨﻈﻴﻢ ﻣﻴ&= #64401;ﻨﺪ' ﻭ ﻣﺪﺑّﺮﺍﻥ ﺍ&#= 65247;ﻬﻰ ﻃﺒﻴﻌﺖ ﺣﻴﻮﺍ&#= 65255;ﻰ' ﺍﻓﮑﺎﺭ ﻭﻫﺪﻑ &= #65255;ﻴﮑﻮﻯ ﺧﻮﺩﺭﺍ ﺩﻧﺒﺎ&#= 65245; ﻣﻴﻨﻤﺎﻳﻨﺪ.ﺍ&#= 65255;ﺴﺎﻥ ﺑﺮﺗﺮﻳﻦ ﻧﻮﻉ &= #65193;ﺭ ﮐﺮﻩ ﺯﻣﻴﻦ ﺍﺳ&= #65174;'ﮐﻪ ﻋﻘﻞ ﺩﺍﺭﺩ ﻭ ﻗ= ﺪﺭﺕ ﮐﺴﺐ ﻋﻘﻞ ﺑﺮﺗ&= #65198; ﺭﺍ ﻧﻴﺰ ﺩﺍﺭﺩ.= ﺍﮔﺮ ﺑﺮﺧﻰ ﺧﺮﺍﺑﮑ&#= 65166;ﺭﻯ ﮐﻨﻨﺪ'ﻫﻤﻴﺸﻪ &= #65169;ﺮﺧﻰ ﻫﻢ ﺟﺒﺮﺍﻥ ﻭ ﺍ= ﺻﻠﺎﺡ ﻭ ﺁﺑﺎﺩﺍﻧﻰ ﻣ&= #65268;ﻨﻤﺎﻳﻨﺪ.<o:p></o:p><= /p> ﺃ= ﺷﺮﻑ ﻣﺨﻠﻮﻗﺎﺕ ﺑﻮ&#= 65193;ﻥ ﺍﻧﺴﺎﻥ ﺗﺎ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﺍﺳﺖ.ﮐﻪ ﻧﻮﻉ ﻓ= ﻮﻕ ﺑﺸﺮﻯ ﺳﻮﭘﺮﻣ&#= 65254; ﻫﺎ ﺩﺭ ﺟﻬﺎﻥ ﭘ= ﻴﺪﺍ ﻣﻴﺸﻮﻧﺪ ﮐﻪ ﻫ&= #65200;ﺍﺭﺍﻥ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻧﻴﮑﻮﻯ ﮐﻨﻮﻧ</= span>ﻰ'ﻋﻘﻞ ﺧﻮﺍA= 259;ﻨﺪ ﺩﺍﺷﺖ.ﮔﺮﭼﻪ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺑﺘﺪﺭﻳ&#= 65182; ﺗﮑﺎﻣﻞ ﻧﻮﻋﻰ &= #65191;ﻮﺩ ﺭﺍ'ﺩﺭ ﻓﺼﻮﻝ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﺑﻬﺘﺮ ﺍ&= #65193;ﺍﻣﻪ ﻣﻴﺪﻫﺪ.ﮐﻪ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻏ&= #65166;ﺯ ﻣﻴﮕﺮﺩﺩ.ﺁﻧﮕ&#= 65166;ﻩ ﮐﻪ ﺍﺯ ﺑﻬﺘﺮﻳ&= #65254; ﺑﻬﺘﺮﺍﻥ ﭘﻴﺪ&#= 65165; ﻣﻴﺸﻮﺩ.ﻭﺍﺯ ﺍ&= #65261;ﻟﻴﻦ ﺍﻧﺴﺎﻥ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ'ﻓﺮﺍﻭﺍﻥ ﺍﻭﻟﺎﺩ ﺁﻧﻬﺎ &= #65235;ﻮق ﺒﺸﺮﻯ ﺧﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ.ﻭﺑﻘﻴّﻪ &#= 65165;ﻓﺮﺍﺩ ﻧﻮﻉ ﺑﺸﺮﻯ هم &#= 64381;ﻨﺎﻥﻤﺎﻧﻨﺪ ﺧﻮﺩﺷﺎﻥ ﺑﻮﺟ&#= 65262;ﺩ ﻣﻴﺂﻭﺭﻧﺪ.ﻫﻤ&#= 65166;ﻥ ﮔﻮﻧﻪ ﮐﻪ ﻣﻴﻤ&= #65262;ﻧﻬﺎ ﻭ ﺧﻮﮐﺎﻥ ﻣثل &#= 65191;ﻮﺩﺷﺎﻥ ﺑﻮﺟﻮﺩ ﻣﻴﺂﻭ&#= 65197;ﻧﺪ.ﺁﻧﮕﺎﻩ ﺍﻧﺴﺎﻥ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺩﺭ ﮐﻨﺎﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ ﻭﺩﻳﮕﺮ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ ﺯﻧﺪﮔﻰ ﻣﻴﮑﻨ&#= 65194;. ﮔﺮﭼﻪ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﺑﺸﺮﻯ ﺭﺍ ﺩﺭ ﻧ= ﻘﺎﻃﻰ ﻣﺤﺒﻮس ﻣﻴﮑﻨ= 5194;. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﻣﻴﻤﻮﻧﻬﺎ ﺩﺭ &= #65183;ﻨﮕﻞ ﻫﺎ ﻭ ﺧﻮﻙ ﻫﺎ ﺩ= ;ﺭ ﺑﻴﻐﻮﻟﻪ ﻫﺎ ﺑ&= #65198;ﺍﻯ ﺑﺮﺩﮔﻰ ﻭ ﺷﺎﻳ&= #65194; ﺑﺮﺍﻯ ﺧﺪﻣﺎﺕ &= #65187;ﻴﻮﺍﻧﻰ ﺩﻳﮕﺮﻯ'ﺑﺮﺍﻯ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﻨﺪ.<o:p></o:p> ﺭﺍﺳﮑ= ;ﻴﻦ </spa= n>ﺩﺭ ﺍﻳﻦ ﺩﻋA= 262;ﺕ ﺑﭙﺮﺳﺶ ﻃﺒﻴﻌ&#= 65174;'ﻣﺒﺎﻟﻐﻪ ﺑﻴﺸﺘﺮ ﻣﻴﮑﻨ&#= 65194;. ﮐﻪ ﻫﻨﺮﻣﻨﺪﺍ&#= 65253; ﺭﺍ ﺩﻋﻮﺕ ﺑﺨﻀ&= #65262;ﻉ ﺍﺯ ﻃﺒﻴﻌﺖ ﻣﻴ&= #64401;ﻨﺪ.ﺗﺎ ﮐﻮﭼﮑﺘﺮﻳﻦ ﺍ&#= 65191;ﺘﻴﺎﺭ ﻭﺍﻧﺘﺨﺎﺑﻰ ﺑ&#= 65198;ﺍﻯ ﺧﻮﺩ ﻗﺎﺋﻞ ﻧﺒ&= #65166;ﺷﻨﺪ ﻭ ﻫﻤﭽﻨﺎﻥ ﺩﻧ&= #65170;ﺎﻝ ﻃﺒﻴﻌﺖ ﺩﺭ ﻫﻨ&= #65198; ﺑﺎﺷﻨﺪ.ﻳﺎ ﻫﻤ&= #65166;ﻥ ﻫﻨﺮ ﻃﺒﻴﻌﻰ ﻭ = ﺗﮑﺎﻣﻞ ﺍﻓﻘﻰ ﺩﺭ ﻫﻨﺮ = ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﮔﺮﭼﻪ ﺗ&= #64401;ﺎﻣﻞ ﻋﻤﻮﺩﻯ ﻭ ﺭﻭﺍ&= #1606;ی ﻨﺨﻮﺍﻫﺪ ﺩﺍﺷ&#= 65174;.ﺯﻳﺮﺍ ﺩﺭﻫﻨﺮ ﺑﻌﺪﺍ' = ﺑﺤث ﻣﻮﺿﻮﻉ ﻭﻣﻌﻨ&#= 65264; ﻭ ﻫﺪﻑ ﻣﻄﺮﺡ ﺷ= ﺪﻩ ﺍﺳﺖ. ﻭﻯ ﺑﻬﻨﺮ= ﻣﻨﺪ ﻫﻴﭻ ﮔﻮﻧﻪ ﺍﺟ&= #65166;ﺯﻩ ﺍﺧﺘﻴﺎﺭﻯ ﻧﻤ&#= 65268;ﺪﻫﺪ. ﮔﻮﺋﻰ ﺩﺭ ﻫﺴﺘ&= #65264; ﺍﺑﺪﺍﻉ ﻣﻌﻨﻮ&#= 65263; ﺭﺍ ﺩﺭ ﻧﻈﺮ ﻧﺪ= ﺍﺭﺩ.ﻣﮕﺮ ﻫﻤﺎﻥ ﺍﺑﺪﺍﻉ &= #65193;ﺭ ﺗﻘﻠﻴﺪ ﺍﺯ ﻃﺒ&= #65268;ﻌﺖ ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﺑ= ﺠﺎﺋﻰ </spa= n>ﺍﻧﺴﺎﻧﻬﺎ ʋ= 65;ﺯ ﻟﺤﺎﻅ ﺭﻭﺍﻧﻰ &= #65191;ﻮﺩ'ﮔﺎﻫﻰ ﺑﻄﺒﻴﻌﺖ ﻭﮔﺎ&#= 65259;ﻰ ﺑﺤﻘﻴﻘﺖ ﻭﮔﺎ&#= 65259;ﻰ ﺑﺎﻧﺴﺎﻧﻴّﺖ = 5261; ﮔﺎﻫﻰ ﺑﻤﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﺗﻮﺟّﻪ &#= 65261; ﻋﻠﺎﻗﻪ ﺩﺍﺭﻧ&#= 65194;. ﻭﻯ ﻣﻴﮕﻮﻳﻨﺪ'&= #65199;ﻳﺮﺍ ﺭﻭﺡ ﻫﻨﺮﻣﻨﺪ &= #65197;ﺍ'ﺩﺭ ﺃﺻﻞ ﺳﻔﻴﻪ ﻭ ﻣ= ﺒﺘﺬﻝ ﻣﻴﺪﺍﻧﺪ. ﮐﻪ ﺩ= ﺭﺳﺖ ﻣﻴﮕﻮﻳﻨﺪ. ﺍﻭ&= #65245; ﺑﺎﻳﺪ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﮐﺮﺩ'ﻭ ﻋﻘﻞ ﻭ ﺍ= ;ﺣﻮﺍﻝ ﺍﻟﻬﻰ ﻳﺎﻓﺖ'ﻭ&= #65165;ﻧﺴﺎﻧﻴّﺖ ﻭ ﺁﺩﻣﻴّﺖ ﭘﻴ&#= 65194;ﺍ ﮐﺮﺩ'ﺁﻧﮕﺎﻩ ﻫ&= #65256;ﺮ ﻭ ﺻﻨﻌﺖ ﻭ ﺣﺮﻓ= ﻪ ﻫﻨﺮﻯ ﺍﮔﺮ ﭘﻴ&= #65208;ﻪﮐﻨﻨﺪ' ﻣﻔﻴﺪ ﺧﻮﺩ ﻭ ﺟ= ﺎﻣﻌﻪ ﺧﻮﻳﺶ ﻫﺴﺘﻨﺪ. = ﻭﻯ ﺩﺭﺳﺖ ﻓﻬﻤﻴﺪ'&= #64400;ﻪ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ &= #65219;ﺒﻴﻌﺘﻰ ﻣﺎﻧﻊ ﺍﺯ ﺗﮑﺎ&= #65251;ﻞ ﺩﺍﺭﺩ. ﺯﻳﺮﺍ ﻟ= ﺒﺮﻳﺰ ﺍﺯ ﻋﻘﺪﻩ ﻫﺎ ﻭ= ﻋﻘﻴﺪﻩ ﻫﺎ ﻣﻴﺒﺎﺷﺪ.ﻭ = ﺍﻳﻨﮑﻪ ﺍﻧﺴﺎﻥ ﻃﺒﻌﺎ &= #65251;ﺘﻌﺼّﺐ ﺍﺳﺖ' ﭼﻮﻥ ﻫﺮﮐ= ﺶ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ = ﺳﻠﻴﻘﻪ ﺷﺨﺼﻰ ﻭ ﺳﻄﺢ ﻋ= ﻘﻠﻰ ﺧﻮﺩ ﻋﺎﺷﻖ ﺍﺳ&= #65174;'ﻭ ﺑﻬﺘﺮﻳﻦ ﻣﻴﺪ&#= 65165;ﻧﺪ'ﮐﻪ ﻧﻴﺎﺯ ﺗﮑﺎﻣﻞ &= #65259;ﻢ ﻧﺪﺍﺭﺩ. ﮐﻪ ﺧﻮ= ﺩ ﺁﻏﺎﺯ ﻭ ﺍﺩﺍﻣ&= #65258; ﻗﻬﻘﺮﺍﻯ ﻋﻘﻠ&#= 65264; ﻫﺴﺖ.ﻭ ﺧﺪﺍﻭﻧ&= #65194; ﺑﻬﻤﺎﻥ ﺩﺭﺟﻪ &= #65239;ﻬﻘﺮﺍﺋﻰ ﻣﻴﻨﻤﺎﻳﺪ.ﮐﻪ&#= 65193;ﺭ ﻫﺮ ﺣﺎﻝ ﺍﻳﻦ ﻣ= ﺒﺎﺣث ﻫﻨﺮﻯ'ﺷﺎﻣﻞ ﺍ&= #65261;ﻟﻴﺎﻯ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻫ&= #65256;ﺮﻣﻨﺪﺍﻥ ﺍﻟﻬﻰ ﻧﻴﺴﺖ.ﮐ&= #65258; ﺩﺭ ﺑﻴﺎﻧﺎﺕ ﻭ&= #65187;ﮑﻤﺘﻬﺎﻯ ﻋﻘﻠﺎﻧﻰ ﺧﻮﺩ'&= #65261; ﺍﮔﺮ ﺧﻮﺍﺳﺘﻨ&#= 65194; ﺩﺭ ﻧﻘّﺎﺷﻰ ﻭ&#= 65251;ﻮﺳﻴﻘﻰ </spa= n>ﻭ ﻫﺮ ﻫﻨﺮﻯ = 5193;ﻳﮕﺮﻯ'ﻭﺳﻴﻠʌ= 58; ﻫﺪﺍﻳﺖ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺑﻨﻤﺎﻳﺪ. ﻭﺍﻟ&= #1617;ﺎ ﺑﻘﻮﻝ ﺍﻳﻦ ﻣﺘ&= #65236;ﮑّﺮ ﻫﻨﺮﻣﻨﺪ'ﻫﺮﭼ&#= 65258; ﺑﻴﺸﺘﺮ ﻫﻨﺮﻧ&#= 65252;ﺎﺋﻰ ﺑﺸﻮﺩ ﻭ ﻧﻘّﺎ&#= 65207;ﻰ ﮐﻨﺪ'ﻫﻨﻮﺯ ﻫﻨ&= #65198;ﻣﻨﺪ ﻧﻴﺴﺖ.ﻭﻟﻰ ﺩﺭ&= #65259;ﻨﺮﺣﻘﻴﻘﻰ ﻫﻢ ﭼﻴﺰ ﺩﺭﻙ ﻣ= ﻴﺸﻮﺩ. ﻭ ﻃﺒﻴﻌﺖ ﺩﺭﺳ&= #65174; ﻣﻨﻌﮑس ﺩﺭ ﻫﻨ&#= 65198; ﻣﻴﮕﺮﺩﺩ.ﻭ ﻫﺪ&= #65235;ﻬﺎﻯ ﻣﻌﻨﻮﻯ ﻫﻨﺮﻣ&#= 65256;ﺪ ﻧﻴﺰ ﺑﻴﺎﻧﻰ ﺷ&= #65268;ﺮﻳﻦ ﺗﺮ ﻭﻣؤثّر ﺗʋ= 98; ﺑﺪﻳﮕﺮﺍﻥ </spa= n>ﺩﺭ ﻫﻨﺮ ﺍﻭ = 5193;ﻳﺪﻩ ﺧﻮﺍﻫﺪ ﺷﺪ.<o:p></o:p></span= > ﻭﻫﻨﺮ= ; ﻧﺎﻗﺺﺍﺳﺖ'ﮐﻪ ﻃﺒﻴﻌﺖﺭﺍ ﺗﺤ&#= 65240;ﻴﺮ ﻣﻴﮑﻨﺪ.ﻭﺣﺘﻰ &= #65199;ﺷﺘﻰ ﻃﺒﻴﻌﺖ ﮐﻪﻓﮑ&#= 65198;ﻣﻴﮑﻨﺪ' ﺍﺿﺎﻓﻪ ﺯﺷﺘﻰ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ.ﺩ= 5197;ﺣﻘﻴﻘﺖ ﺗﻘﻠﻴﺪ ﺍﺯ ﻃﺒ&= #65268;ﻌﺖ' ﻭﺍﺯ ﻫﺮﻣﻮﺿﻮ&#= 65227;ﻰ ﺗﻘﻠﻴﺪ ﮐﺮﺩﻥ' = ﺗﻘﻠﻴﺪﻯ ﺍﺯ ﻃﺒﻴﻌﺖ ﺍﺳ&= #65174;.ﻭﻫﻤﻪ ﻣﺮﺍﺗﺐ ﻫﻨﺮﻯ &= #65169;ﺮﺯﺧﻰ ﻫﺴﺘﻨﺪ'ﺑﻴﻦ ﻫ&= #65256;ﺮ ﻃﺒﻌﺎ ﻭ ﻫﻨﺮ ﻧ= ﻔﺴﺎﻧﻰ ﺍﻧﺴﺎﻥ ﺁﻟﻮﺩ&#= 65257; ﺭﻭﺍﻥ.ﻭ ﻳﺎ ʋ= 65;ﺣﺘﻤﺎﻟﺎ ﻫﻨﺮ ﺑﺮﺯﺧﻰ ﺑ&= #65268;ﻦ ﺍﻧﺴﺎن هاﻯ ﻋA= 166;ﺩﻯ ﺑﺎ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﺍﻟﻬﻰ'ﮐﻪ ﻫﻨﺮ&= #65251;ﻨﺪﺍﻥ ﺍﻟﻬﻰ ﻭﻭﺍﻗﻌ&#= 65264; ﻫﺴﺘﻨﺪ.ﻫﻨﺮ ﻧ&= #65236;ﺴﺎﻧﻰ ﺭﺍ ﺩﺭ ﺍﻧﺴﺎﻧ&= #65260;ﺎﻯ ﺑﺪﺍﺋﻰ ﻭﻃﺒﻴ&#= 65228;ﺘﻰ ﻣﻴﺪﺍﻧﻴﻢ.ﻭﻫ&#= 65256;ﺮ ﻃﺒﻴﻌﻰ ﺳوء ﺍ= 5203;ﺘﻔﺎﺩﻩ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5165;ﻧﺴﺎﻥ ﻋﺎﻗﻠﺘﺮ ﺍﺳﺖ.&= #64400;ﻪ ﺑﺸﮑﻞ ﻫﻨﺮ ﻧﻴ&= #65200; ﺟﻬﺎﻥ ﺭﺍ ﻏﺎﺭ&= #65173; ﻣﻴﻨﻤﺎﻳﺪ ﻭﺑ&#= 65256;ﻔﻊ ﻣﺎﺩﻯ ﻳﺎ ﺳﻴﺎ&= #65203;ﻰ ﺧﻮﺩ ﺩﺭ ﻣﻴﺂﻭ&= #65197;ﺩ.ﻭ ﺷﺎﻳﺪ ﻧﻘّﺎﺷ= 5166;ﻥ ﭼﻮﻥ ﻣﺎﻧﻰ ﭘﻴ&= #65166;ﻣﺒﺮ ﺍﻳﺮﺍﻧﻰ ﻧﻘّ= 5166;ﺵ'ﺩﺭ ﻣﺤﺪﻭﺩﻩ ﻫﻨﺮ&#= 65259;ﺎﻯ ﻃﺒﻴﻌﺖ ﺍﻟﻬﻰ &= #64400;ﺎﺭ ﻣﻴﮑﻨﺪ ﮐﻪ ﺁﻧ&= #65198;ﺍ ﻫﻨﺮ ﺍﻟﻬﻰ ﺑﺎ&= #65267;ﺪ ﺧﺪﺍﻭﻧﺪ. ﻫﻨﺮ = ﺍﻟﻬﻰ ﺁﻏﺎﺯ ﺑﺎ ﭘﺎﮐ&= #65204;ﺎﺯﻯ ﺭﻭﺍﻥ ﺧﻮﺩ'ﺍﺯ = ﻋﻘﺪﻩ ﻫﺎ ﻭ ﮐﺴﺐ ﺻﻔﺎ= ﺕ ﺍﻟﻬﻰ ﻭﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺍﺯ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ' ﺑﺮﺍ&= #65263; ﻃﺎﻟﺒﺎﻥ ﻟﻘﺎ&#= 65263; ﺍﻟﻬﻰ ﻭﻣﺴﺘﻌ&#= 65194;ﺍﻥ ﺻﺎﺩﻕ ﺧﻴﺮﻯ ﺍ&= #65203;ﺖ.ﮐﻪ ﺑﺎﺯ ﺑﺮﺣﺴﺐ ﺩ&= #65197;ﺟﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﻋﻘﻠﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﺧﻮﺩ'ﺍﻟﻬﺎﻣﺎ&#= 65173; ﻟﺪﻧّﻰ ﺩﺍﺭﻧ= 5194;.ﻭ ﺑﺮﺣﺴﺐ ﺗﺠﺮﺑ&#= 65258; ﺣﺮﻓﻪﺍﻯ'ﺩﺭ ﻫ&= #65198; ﺭﺷﺘﻪ ﻫﻨﺮﻯ' ﺑ= ﻬﺘﺮ ﻣﻴﺘﻮﺍﻧﺪ ﺍﺭ&#= 65165;ﺋﻪ ﺍﻓﮑﺎﺭ ﺧﻮﺩ ﺑ&= #65194;ﻫﻨﺪ.ﻣﺎﻧﻨﺪ ﻫﻨﺮ ﺷﻌﺮ ﻭ ﺍﺩ= ﺑﻴّﺎﺕ ﻭ ﻏﻴﺮﻩ.<o:p></o:p> ﺭﺍﺳﮑ= ;ﻴﻦ ﺩﺭ ﭘﺮﺳﺘﺶ ﻃﺒ&= #65268;ﻌﺖ'ﺁﻧﺮﺍ ﺗﻨﻬﺎ ﻣﻨﺒﻊ ﻫ&= #65256;ﺮ ﻣﻴﺪﺍﻧﺪ. ﻭﻯ ﻫ= ﻨﺮ ﺭﺍ ﺑﻬﺸﺖ ﻭﺍﻗ&= #65226; ﺑﻄﻮﺭ ﺟﻤﻠﮕﻰ &= #65153;ﻥ ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﺩ&= #65197; ﻫﻨﺮ ﻣﺎﺩﻯ ﻭ ﻃ= ﺒﻴﻌﻰ ﭼﻨﻴﻦ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺩﺭ ﻫﻨﺮﺍﻟﻬﻰ &= #65169;ﺮﺧﻠﺎﻑﺁﻥﻤA= 268;ﺒﺎﺷﺪ.ﺯﻳﺮﺍ ﻫﻴﭽﮕﺎﻩ ﺗثب= 40;ت ﻭﺿﻊ ﻣﻮﺟﻮﺩ ﺭ&= #65165;ﻧﻤﻰ ﭘﺬﻳﺮﻧﺪ'ﻭ ﺑﺪ&= #65255;ﺒﺎﻝ ﺗﮑﺎﻣﻞ ﺑﻴﺸﺘ&#= 65198; ﺍﺳﺖ.ﺑﺨﺼﻮﺹ ﺩ&= #65197; ﺍﻣﻮﺭ ﺣﻴﺎﺗﻰ &= #65183;ﺎﻣﻌﻪ ﻫﺎ'ﻭ ﺑﺨﺼﻮﺹ ﺩ= ﺭ ﺫﺍﺕ ﻭﺭﻭﺍﻥ ﻭ&= #65165;ﺧﻠﺎﻕ ﻭ ﺍﺣﻮﺍﻝ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﻭ ﺳﺎﻟﮑﺎﻥ'= ﮐﻪ ﻋﻤﻠﺎ ﻣﺪﺍﻡ ﺩ&= #65197; ﺣﺎﻝ ﺗﻌﺎﻟﻰ ﺍ&= #65199; ﻭﺿﻊ ﻧﻴﮑﻮﻯ ﻣ&= #65262;ﺟﻮﺩ ﺑﻮﺿﻊ ﻧﻴﮑﻮﺗ&#= 65198; ﻣﻴﺒﺎﺷﺪ.ﻭﻯ ﻣ&= #65268;ﮕﻮﻳﺪ'ﻧﺒﺎﻳ= 5194; ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺟﻮ= ﺍﻧﺐ ﻇﺎﻫﺮﺍ ﺣﻘﻴﺮ &= #65219;ﺒﻴﻌﺖ ﺭﺍ ﺭﻫﺎ ﮐﺮﺩ. ﮐ= ;ﻪ ﺩﺭ ﺃﻣﺮ ﺗﮑﺎﻣ&= #65246;'ﻣﺪﺍﻡ ﺑﺎﻳﺪ ﺣﻘﻴﺮﺗ&#= 65198; ﺭﺍ ﺷﻨﺎﺧﺖ.ﻭ ﺍ= ﺯ ﺁﻥ ﺩﻭﺭﺷﺪ. ﮔﺮ= ﭼﻪ ﺁﻧﭽﻪ ﺑﻬﺘﺮ ﺍ&= #65199; ﺣﻘﻴﺮ ﺩﺍﻧﺴﺘ&#= 65268;ﻢ' ﺑﺎﺯ ﺧﻮﺩ ﻧﺴﺒ&= #65174; ﺑﻮﺿﻊ ﺑﺮﺗﺮ ﻭ&= #64400;ﺎﻣﻞ </spa= n>ﺗﺮ ﺣﻘﻴﺮ ﻣA= 268;ﺒﺎﺷﺪ.ﻭ ﺳﺎﻟﻚ ﺣﺘﻰ ﺑﺘ&= #65184;ﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻧﻴﮑﻮ ﻣ&= #65268;ﺮﺳﺪ'ﺍﺫﮐﺎﺭ ﺗﻮﺣﻴﺪﻯ ﺩﻓﻊ &= #65207;ﺮﻙ ﺭﺍ ﺑﮑﺎﺭ ﻣﻴﮕ&= #65268;ﺮﻧﺪ.ﺯﻳﺮﺍ ﺣﺘﻰ ﺑﺸﻬﻮﺩ ﺁ&= #65191;ﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﻳﺎ&= #65193;ﺁﻭﺭﻯ ﻣﻴﮑﻨﺪ'ﮐﻪ ﺍﻟ&= #65260;ﻰ ﻫﺴﺘﻰ ﻭﻟﻰ ﻫﻨ&= #65262;ﺯ ﺍﻟﻠﻪ ﻧﻴﺴﺘﻰ.&= #64400;ﻪﺣتی ﺒﺎﻟﻠﻪ ﻧﻴﺰﻣ&#= 65268;ﮕﻮﻳﺪ' ﮐﻪ ﺧﺪﺍﻭﻧﺪ(ﻫ&= #65262;)ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻴﻬﺎ ﻧ&= #65252;ﻰ ﺑﺎﺷﺪ. ﻭﻯ ﺁﻧﮕ= ﺎﻩ ﻋﺸﻖ ﺑﺰﻳﺒﺎﺋ&#= 65264; ﺭﺍ ﻗﺮﺑﺎﻧﻰ<sp= an dir=3DLTR> </spa= n>ﻫﻴﭻ ﭼﻴﺰﻯ A= 165;ﺯ ﺍﺟﺰﺍﻯ ﻃﺒﻴﻌ&#= 65174; ﻧﻤﻰ ﺧﻮﺍﻫﺪ ﻭ = ﺩﺭﺳﺖﺗﺮ ﺍﻳﻨﮑﻪ ﻫﺮ ﺟﺰ&= #65163;ﻰ ﺍﺯ ﮐﻞ ﻃﺒﻴﻌﺖ = ﻫﺴﺖ' ﻭﻟﻰ ﻫﻤﺎﻥ ﮐﻞ = ﻧﻴﺴﺖ. ﮐﻪ ﺗﻮﺟّﻪ ﺗﻨ&#= 65260;ﺎ ﺑﺎﻳﻦ ﺟزء ﺷﻮ= 5193;.ﻭ ﺑﺨﺼﻮﺹ ﻫﻨﺮﻣ&#= 65256;ﺪﺍﻥ ﻣﺎﺩﻯ ﻭ ﺣﺘﻰ ﮐ= ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ ﻭﺍﻗﻌﻰ'ﺑﺮﺣﺴ&#= 65168; ﺷﺄﻥ ﻣﻘﺎﻡ ﺗﮑ&= #65166;ﻣﻞ ﻭ ﺩﺭﺟﻪ ﮐﻴﻔﻰ = ﻭﮐﻤّﻰ ﻋﻘﻞ ﻭ ﺍﺣﻮﺍﻝ = ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﺑﺮ&#= 65193;ﺍﺷﺖ'ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﻓﺮﻕ &= #65193;ﺍﺭﻧﺪ.ﻭ ﺣﺘﻰ ﺧﻮﺩ ﮐﺎﻣ&= #65246; ﻫﻨﺮﻣﻨﺪ ﻫﺮ ﺑ&= #65166;ﺭ ﺗﻮﺟّﻪ ﻭﺑﺮﺩ= 5165;ﺷﺖ ﺩﻳﮕﺮﻯ'ﺍﺯ ﺟز&#= 1569; ﻭﻣﺠﻤﻮﻋﻪ ﺍﺟ&#= 65200;ﺍ ﺩﺍﺭﺩ.ﮐﻪ ﻫﻤﺎ&= #65253; ﺗﺮﻙ ﺍﻣﻮﺭ ﻣﺎ&= #65193;ﻯ ﻭﺩﻧﻴﻮﻯ ﺑﺸﺮ&#= 65263; ﺍﺳﺖ'ﺗﺎ ﺑﺴﻄﻮ&= #65185; ﺑﺎﻟﺎﺗﺮ ﺑﺮﺳ&#= 65194; . ﺍﻳﻦ ﻓﻠﺴﻔﻪ ﭘ= ;ﺮﺳﺘﺶ ﻭﺗﻌﺼّﺐ ﻃﺒﻴ= 5228;ﺖ'ﺑﺎ ﻓﻠﺴﻔﻪ ﺭﺋﺎﻟ&#= 65268;ﺴﻢ ﻗﺮﻥ 19ﻫﻢ ﺯﻣﺎﻥ ﺷﺪ.ﮐﻪ ﺩ= ﺭﺭﺋﺎﻟﻴﺴﻢ ﻭﺍقع ﺮﺍ ﺗﻮﺟ= 617;ﻪ ﺩﺍﺭﻧﺪ.ﻭ ﺍﺯ ﺍ= ﻳﺪﺁﻟﻴﺴﻢ ﻭﺣﻘﻴﻘﺖ A= 169;ﺮﺗﺮﻭ ﺑﺎﻳﻦ ﺭﺋﺎﻟﻴ&#= 65204;ﻢ ﻭﺍﻗﻊ ﺗﻮﺟّﻪ &#= 65255;ﻤﻰ ﮐﻨﻨﺪ.ﮐﻪ ﻭﻇﻴ&= #65236;ﻪ ﺗﮑﺎﻣﻞ ﺍﻧﺴﺎ&#= 65253; ﺭﺳﻴﺪﻥ ﺑﺎﻳﺪ&#= 65153;ﻟﻴﺴﻢ ﻭﺣﻘﻴﻘﺖ ﺑﺮﺗ&#= 65198;'ﻭ ﺩﺭ ﺳﻄﻮﺡ ﺍﻟﻬ&= #65264; ﻏﻴﺒﻰ ﻧﻴﺎﻣﺪ&#= 65257; ﻳﺎ ﻧﺎﺩﻳﺪﻩ ﺍ&= #65203;ﺖ. ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺻﻮ= ﺭﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﻫﻨﺮﻣﻨﺪ ﺗﻌﺎ&#= 65247;ﻰ ﺧﻮﺍﻩ'ﺑﻤﺮﺍﺗ&#= 65168; ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺑﺮﺗﺮ ﻣﻴﺮﺳﺪ.&= #64400;ﻪ ﻫﺮﻳﻚ ﺳﻤﺒﻮﻝ &= #65267;ﻚ ﻋﺼﺮ ﺑﺮﺗﺮ'ﺩﺭ = ﺁﻳﻨﺪﻩ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﺣ= ﺘﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ'ﺍﺯ ﻟﺤﺎ&= #65221; ﺷﺎﻳﺴﺘﮕﻰ ﺩﺭ &= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺭﺍ ﺻ&= #65198;ﻑ ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻘﻮّﻩ ﮐﺮ= 5193;ﻩ'ﮐﻪ ﺧﻮﺩ ﮐﺮﺍﻣﺎﺕ &= #65169;ﺎﻟﻔﻌﻞ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ'&= #65261; ﻳﺎ ﻓﺼﻞ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒ&#= 65166;ﺷﺪ.<o:p></o:p> ﮐ= ﻮﺭﺑﻴﻪ ﻓﺮﺍﻧﺴﻮﻯ ﻧﻘ&#= 1617;ﺎﺵ'ﺍﺯ ﻭﺍﻗﻌﻴّﺖ ﺭﺋ= 5166;ﻟﻴﺴﻢ ﺩﻓﺎﻉ ﻣﻴﮑﺮﺩ.&= #64400;ﻪ ﻫﻨﺮ ﺑﺎﻳﺪ ﺗﻨ&= #65260;ﺎ ﻧﻤﺎﻳﺶ ﻣﻮﺿﻮ&#= 65225; ﺃثر ﻫﻨﺮﻯ'ﺩﺭ &#= 65169;ﺮﺍﺑﺮ ﻧﺎﻇﺮ ﻣﺮﺋﻰ ﻭ&= #65251;ﺤﺴﻮس ﺁﺑﮋﮐﺘﻴﻮ ﻧﻤ&#= 65166;ﻳﺶ ﺑﺪﻫﺪ. ﻭ ﺍﻳﻦ ﺗ= ;ﻮﺟّﻪ ﻭ ﻓﻬﻢ ﻧﻮﻉ ﺑﺸ= ﺮﻯ'ﻫﻤﺎﻥ ﺩﻭﺭﻯ ﺍﺯ ﮐﻞّ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺣﻰ'ﻭ ﻓﻬﻢ ﺑ= ﺮﺗﺮ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺍﺳﺖ.ﮐﻪ ﺧﻮﺩ ﺑﻤﻌﻨﻰ ﺗ&= #1579;بیت ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 64400;ﻨﻮﻧﻰ'ﺩﺭ ﻋﻘﺪﻩ ﻫﺎ ﻭﻋﻘ&= #65268;ﺪﻩ ﻫﺎ ﺍﺳﺖ.ﮐﻪ ﭘس = ﺍﺯ ﻣﺮﮒ ﺑﺸﺮﻯ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ'ﻫﻨﺮﻣﻨ&#= 65194; ﺭﺍ ﺑﮑﺎﺭﻣﺎﻫ&#= 65166; ﻣﻴﺒﺮﺩ.ﺗﺎ ﺩﻭ&= #65169;ﺎﺭﻩ ﻭ ﺻﺪ ﺑﺎﺭﻩ ﺑﻨ= ﻮﻉ ﺑﺸﺮﻯ ﻭ ﻫﻤﻴﻦ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗﺎ ﺷﻬﻮ&= #65193; ﻭﺍﺟﺐ ﺍﻟﺤﺼﻮ&#= 65245; ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; القُدُس ﺭﺏّ &= #65165;ﻟﻨﻮﻉ ﺑﺸﺮﻯ ﺑﺎﻳﺪ ﺑ&= #65198;ﺳﻨﺪ'ﮐﻪ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ. = ﻭ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺣ&= #65176;ﻰ ﺭﻭﺡ ﻫﺮ ﻣﻮﺟﻮ&= #65193; ﺗﺤﺖ ﺃﺗﻤﻰ'ﺯﻣ&= #65166;ﻧﻰ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ = ﻫﻤﻴﻦ ﺷﻬﻮﺩ' ﻭﻳﺰﺍﻯ = ﻭﺭﻭﺩ ﺑﺒﻰ ﻧﻬﺎﻳﺖ ﻋ&= #65262;ﺍﻟﻢ ﺍﻟﻬﻰ ﻭ ﺍﻧﻮﺍ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ'ﻭ ﺗ= ﺠﻠّﻴﺎﺕ ﺑﺎﻟﺎﺗﺮ ﺧﻮﺍ&#= 65259;ﻨﺪ ﺭﺳﻴﺪ.ﻭﺩﺭﻫﺮ &= #65255;ﻮﻋﻰ ﮐﻪ ﻳﻚ ﺭﻭﺡ ﻓﺮ= ﺩﻯ ﻫﺴﺖ' ﺑﺎﻳﺪ ﮐﺮ= ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻋ&#= 65264; ﺧﻮﺩﺭﺍ'ﺑﺮﺍﻯ &= #65175;ﺤﻘﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﻟﺎﺯﻡ'ﺑﺮﺍﻯ ﻧ&= #65262;ﻉ ﺑﺮﺗﺮ ﺑﻌﺪﻯ ﺭ&= #65165; ﻓﺮﺍﻫﻢ ﻧﻤﺎﻳ&#= 65194;.ﻭﺍﻟّﺎ ﺍﻧﺴﺎﻥ ﺻﺎﺣﺐ &= #65227;ﻘﻞ ﻭ ﺍﺭﺍﺩﻩ ﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺣﻰ ﻭﻟﻰ ﺑﻬ&= #65198; ﺩﺭﺟﻪ ﺗثبیت ʌ= 55;ﻨﻤﺎﻳﺪ. ﻗﻄﻌﺎ ﻭﺣﺘﻤﺎ &= #65193;ﻭﭼﺎﺭ ﮐﺎﺭﻣﺎﻫﺎ ﻣﻴ&#= 65208;ﻮﺩ.ﻭﻫﺮ ﺑﺎﺭ ﺑﻬﺸﺖ ﻧﻮ&= #65227;ﻰ ﺧﻮﺩﺭﺍ' ﺻﺮﻑ ﺗ= ﺄﻣﻴﻦ ﺑﻬﺸﺖ ﺑﺮﺗﺮ ﻧ&= #65262;ﻋﻰ ﺑﻌﺪﻯ ﻤﻴﻨﻤﺎ&#= 65267;ﺪ.ﻟﺬﺍ ﻫﺮ ﺭﻭﺡ ﺍﻧﺴﺎ&= #65253; ﺩﺭ ﺗﻮﻟﺪ ﻗﺒﻠ&= #65264;'ﺳﺮﻧﻮﺷﺖ ﺗﻮﻟﺪ ﮐﻨﻮﻧﻰ &= #65191;ﻮﺩ ﺭﺍ ﺗﺄﻣﻴﻦ ﮐﺮ&= #65193;ﻩ' ﮐﻪ ﺑﺎﻳﺪ ﺑﺮﺍ&= #65263; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻧﻴﺰ ﭼﻨﻴﻦ ﺳﺮ&= #65255;ﻮﺷﺘﻰ ﺑﻬﺸﺘﻰ ﺗﺮ ﺭﺍ = ﻓﺮﺍﻫﻢ ﮐﻨﺪ.ﻭ ﺍﻟّﺎ ﺟ&= #65260;ﻨّﻤﻬﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﺩﺭ &= #65255;ﺴﺦ ﻭﻣﺴﺦ ﺣﻴﺎﻧﻰ &= #65197;ﺍ ﺗﮑﺮﺍﺭ ﺧﻮﺍﻫ&#= 65194; ﮐﺮﺩ ﻫﺮﻧﻮﻉ ﺍ&= #65199; ﻧﻮﻉ ﺑﻬﺘﺮ ﺑﻌ&= #65194;ﻯ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﺑﻬﺘﺮﻣﻴﺒﺎﺷ= 5194;.ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﻓﺎﺻﻠﻪﻫﺮﻳﻚ &#= 65165;ﺯ ﺑﻬﺸﺘﻬﺎ ﺍﺯﻳ&#= 64401;ﺪﻳﮕﺮﭘﺎﻧﺼʋ= 94; ﺳﺎﻝ ﺭﻫﺮﻭﻯ ﺳ&= #65262;ﺍﺭﮐﺎﺭ ﺗﻨﺪ ﺭﻭ ﻣﻴﺒﺎ&= #65207;ﺪ.ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﭼﻨﻴ&#= 65254; ﺳﻮﺍﺭﺍﻥ ﺗﻨﺪ &= #65197;ﻭ ﻫﺴﺘﻨﺪ.ﮐﻪ ﺑﺴ&= #65198;ﻋﺘﻬﺎﻯ ﻫﺮﺷﺒﻰ ﺭﻩ ﺻﺪ = ﺳﺎﻟﻪ ﻣﻴﺮﻭﻧﺪ. ﻭﻫﺮ = ﺷﺒﻰ ﻳﻚ ﺷﺐ ﻗﺪﺭ ﺷﻬ= ﻮﺩﻯ ﺗﺎﺯﻩ ﻣﻴﻴﺎﻳ&#= 65256;ﺪ.ﻭﻧﻪ ﺷﺒﻬﺎﻯ ﺑﻰ ﺣﺎ&= #65211;ﻞ ﺩﻳﮕﺮ.ﻭﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻫﺰﺍﺭﺍ&#= 65253; ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺭﺍ ﺧﻮﺍ&= #65259;ﺪ ﺩﺍﺷﺖ.ﮐﻪ ﺍﺯ <= span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ.<o:p></o:p> ﮐﻮﺭﺑﻴA= 258; ﻧﺘﻴﺠﻪ ﻣﻴﮕﻴﺮﺩ'ﮐﻪ ﺍ&= #64404;ﺮ ﻣﻮﺿﻮﻉ ﺩﺭ ﺑﺮ&= #65165;ﺑﺮ ﺧﻮﺩﺭﺍ ﺑﺮﺩﺍ&#= 65207;ﺖ ﮐﻨﻴﻢ ' ﺩﺭﺳﺖ ﺍ= ;ﺳﺖ.ﻭ ﺍﺣﻮﺍﻝ ﻭ ﺍﻭﺿ&= #65166;ﻉ ﻋﺼﻮﺭ ﮔﺬﺷﺘﻪ &= #65197;ﺍ'ﻧﻤﻴﺘﻮﺍﻥ ﻧﻘّﺎﺷﻰ ﻳﺎ ﺗ&#= 65262;ﺻﻴﻒ ﻭﺳﺘﺎﻳﺶ ﮐﺮ<sp= an lang=3DAR-SA>ﺩ.ﺯﻳﺮﺍ ﺩﺭ = 5169;ﺮﺍﺑﺮ ﻣﺎ ﻧﻴﺴﺘﻨﺪ.ﻣ&= #64405;ﺮ ﻫﻤﺎﻥ ﻧﻘّﺎﺷ= 5264; ﻫﺎﻯ ﮔﺬﺷﺘﮕﺎ&#= 65253; ﮐﻪ ﻭﺍﻗﻌﻴّﺖ &#= 65227;ﺼﺮ ﺧﻮﺩﺭﺍ' ﺑﺮﻭﻯ = ﺩﻳﻮﺍﺭ ﻏﺎﺭﻫﺎ ﺗﺮﺳﻴ&#= 65250; ﮐﺮﺩﻩﺍﻧﺪ . ﻭﻯ= ﻣﻰ ﺍﻓﺰﺍﻳﺪ ﻣﻌﺘ&#= 65240;ﺪ ﻧﻴﺴﺘﻢ'ﮐﻪ ﻧﻘ&= #1617;ﺎﺷﻰ ﺫﺍﺗﺎ ﻳﻚ ﺃﻣﺮ = ﻋﻴﻨﻰ ﻭ ﻣﺤﺴﻮس ﻣﺎﺩ&#= 65263; ﺑﺎﺷﺪ.ﮐﻪ ﻭﻯ ﺁ= ﻧﺮﺍ ﮐﻮﻧﮑﺮﻳﺖ ﻣﻴ&#= 65192;ﻮﺍﻧﺪ.ﻟﺬﺍ ﻫﻨﺮ ﺟﺰ ﻭﺍﻗﻌ&= #65268;ّﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺭﺍ ﻧ&= #65252;ﻰ ﺗﻮﺍﻧﺪ ﺍﺭﺍﺋ&#= 65258; ﺑﺪﻫﺪ.ﮐﻪ ﮐﻞّ &= #65197;ﺍ ﺍﺭﺍﺋﻪ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ ﻭﻫﻨﺮ ﻧﻘّﺎﺷ= 5264; ﺭﺍ ﺯﺑﺎﻧﻰ ﻣﺎ&= #65193;ﻯ ﻓﻴﺰﻳﮑﻰ ﻣﻴﺪ&#= 65165;ﻧﺪ'ﺑﺎ ﺳﻤﺒﻮﻟﻬﺎﻯ ﻣ&#= 65166;ﺩﻯ.ﮐﻪ ﻣﻮﺿﻮﻋﺎﺕ ﻣﺮ&#= 65163;ﻰ ﺭﺍﺍﺯ ﺻﻮﺭﺕ ﮐ&= #65176;ﻤﺎﻥ ﺑﺎ ﺭﻧﮓ ﻭ ﺳﻨﮓ= ﺑﻮﺟﻮﺩ ﻣﻴﺂﻭﺭﺩ.ﭼﻮﻥ &= #65251;ﻮﺿﻮﻋﺎﺕ ﺗﺠﺮﻳﺪﻯ ﻭ ﺑﺪ&= #65261;ﻥ ﻣﺎﺩﻩ ﻓﻴﺰﻳﮑ&#= 65264;'ﻭﻳﺎ ﺑﺪﻭﻥ ﻣﻮﺿﻮﻉ &= #65231;ﻴﺮ ﻣﻌﻨﻮﻯ.ﭼﻪ ﺭﺳ&= #65194; ﺑﻤﻮﺿﻮﻋﺎﺕ ﻣ&#= 65268;ﻨﻮﻯ ﻭ ﺍﻟﻬﻰ ﮐﻪ ﺩﺭ= ﻫﻨﺮ ﻣﺎﺩﻯ ﺭﺍﻫﻰ ﻧ&= #65268;ﺴﺖ.ﻳﺎ ﻫﻤﺎﻥ ﻫﻨﺮ ﻃﺒ&= #65268;ﻌﻰ ﻭﻣﺎﺩﻯ ﺑﺪﺍﺋ&#= 65264;'ﺩﺭ ﺳﻄﺢ ﻋﻘﻞ ﻭ ﻓﻬ= ﻢ ﻭ ﺗﻮﺍﻥ ﻣﻮﺿﻮ&= #65225; ﺑﺸﺮﻯ ﺍﺳﺖ. ﺩﺭ= ﺳﺖ ﮐﺎﺭﻯ ﮐﻪ ﻋﮑس &= #65235;ﺘﻮﮔﺮﺍﻓﻰ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﺍ&= #65251;ﺎﻧﺖ ﺩﺍﺭﻯ ﻭ ﮐﻞّ ﺑ&= #65268;ﻨﻰ ﺩﺍﺭﺩ.ﮔﺮﭼﻪ ﺑ&= #65166;ﺯ ﺍﺯ ﺭﻭﺡ ﻭ ﻓﮑﺮ= ﻭﺗﺨﻴّﻞ ﻏﻴﺮ ﻣﺎﺩﻯ ﻫﻨ&= #65198;ﻣﻨﺪ ﺍﺳﺘﻔﺎﺩﻩ ﺷﺪ&#= 65257; ﺍﺳﺖ.ﺍﮔﺮ ﻫﻨﺮ&= #65259;ﺎ ﭼﻮﻥ ﻣﻮﺳﻴﻘﻰ &= #65169;ﮑﻠّﻰ ﻣﺎﺩﻩ ﻧﺎﺳﻮﺗ&#= 65264; ﻧﺪﺍﺭﺩ.ﻭ ﺯﻳﺒ&= #65166;ﺋﻰ ﻫﺎ ﺩﺭ ﻃﺒﻴﻌﺖ = ﻧﻬﻔﺘﻪ ﻭ ﻧﺎ ﭘﻴﺪﺍﻫﺴ&= #65176;ﻨﺪ.ﮐﻪ ﺗﻨﻬﺎ ﺍﻧﺘﺰﺍ&#= 65225; ﺫﻫﻨﻰ ﻭﺳﻠﻴﻘ&#= 65258; ﻭ ﺫﻭق اﻧﺴﺎﻧ= 5264; ﻣﻴﺘﻮﺍﻧﺪﭘﺎ= 5267;ﺎﻥ ﺭﺍ ﺑﺒﻴﻨﺪ.ﮐﻪ = ﺑﺎﺯ ﻣﺘﻨﺎﺳﺐ ﺭﻭﺍ&#= 65253; ﻫﻨﺮﻣﻨﺪ ﻭ ﺭﻭ&= #65165;ﻥ ﻧﺎﻇﺮ ﻭ ﺳﺒﻚ ﻫ= ﻨﺮﻯ ﺑﮑﺎﺭ ﺭﻓﺘﻪ ﻣ&= #65268;ﺒﺎﺷﺪ ﺍﺭﺍﺋﻪ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﻭ ﻫﺮﮔﺎﻩ ﺯﻳﺒ&= #65166;ﺋﻰ ﺍﺯ ﻃﺒﻴﻌﺖ ﺍﺳ&= #65176;ﺨﺮﺍﺝ ﻭ ﺍﻧﺘﺰﺍﻉ ﮔﺮ&= #65193;ﻳﺪ'ﭘﺎﻳﺎﻥ ﮐﺎﺭﻫﻨﺮﻭﻫﻨ= 5198;ﻣﻨﺪ ﺍﺳﺖ'ﮐﻪ ﺑﻨﻈﺮ = ﻣﻴﺮﺳﺪ ﺁﻏﺎﺯﮐﺎﺭﺍﻳ= 5254; ﻧﺎﻗﺪ ﻫﻨﺮ ﻃﺒ&= #65268;ﻌﺖ ﻭﻣﺎﺩﻩ ﺍﺳﺖ' ﻭ= اﻋﺘﺮﺍﻑﺑﮑﺎA= 197; ﻭﺗﺄﻳﻴﺪ ﻓﮑﺮ &= #65193;ﺭﻋﻘﻠﺎﻧﺴﺎA= 253; ﻫﻨﺮﻣﻨﺪ ﻭﻫﻨ&#= 65198;ﺷﻨﺎس ﻏﺎﻓﻞ ﺍﻳﻦ ﺍﺳ&= #65174;' ﮐﻪ ﻫﻨﺮ ﻣﺎﺩﻯ = ﺍﻟﻔﺒﺎﻯﺗﻌﺎ= 5247;ﻰ ﺩﺍﺩﻥ ﺫﻭﻕ ﻫﻨ&= #65198;ﻯ ﺩﺭ ﺍﻧﺴﺎﻥ ﺍﺳ&= #65174;.ﺗﺎ ﺷﺎﻳﺪ ﺑﻨﻘﺶ ﻭ = ﺍﻫﻤﻴّﺖ ﮐﺎﺭ ﺍﻧﺴﺎﻥ ﻭ&= #65231;ﻴﺮ ﻣﺎﺩﻯ ﺧﻮﺩ ﺭﺍ = ﺩﺭ ﻫﻨﺮ ﻣﻠﺎﺣﻈﻪ &= #64400;ﻨﺪ.ﮐﻪ ﺍﮔﺮ ﭘﺬﻳﺮﻓﺘ&#= 65258; ﺷﺪ ﺣﺪﻭﺩﻯ ﺑﺮ&= #65165;ﻯ ﺗﻌﺎﻟﻰ ﻫﻨﺮﻯ &= #65255;ﻴﺴﺖ.ﮐﻪ ﻟﺎﺟﺮﻡ ﺩﺭ ﺳﺎ&= #65247;ﮑﺎﻥ ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻟ&= #65260;ﻰ'ﭘس ﺍﺯ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﻭﺗﻘﻮﻳﺖ ﻋﻘﻞ &= #65261; ﺭﻭﺍﻥ ﻭ ﺳﻠﻴﻘ&= #65258; ﺧﻮﺩ'ﻭﺍﺭﺩ ﺟﻬ&= #65166;ﻥ ﻫﻨﺮﻫﺎﻯ ﺍﻟﻬ&#= 65264; ﺗﺮ ﻣﻴﺸﻮﺩ.ﮐﻪ = ﺩﻟﻴﻞ ﺗﻌﺎﻟﻰ ﻳﺎﻓﺘ&#= 65254; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65207;ﺨﺺ ﻣﺘﻌﺎﻟﻰ ﻫﻨﺮ&#= 65263; ﺍﺳﺖ.ﻭ ﺑﻌﻘﻞ ﻭ= ﺳﻠﻴﻘﻪ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻓ&#= 65262;ﻕ ﺑﺸﺮﻯ ﺩﺍﻧﺴﺘ&#= 65258; ﻭﻧﺪﺍﻧﺴﺘﻪ ﻧ&#= 65200;ﺩﻳﻚ ﺗﺮ ﺷﺪﻩ ﺍﺳﺖ.<o:p></o= :p> ﻣﺘﻔﮑّ&= #65198; ﺃﻣﻴﻦ ﺯﻳﺒﺎﺋ&#= 65264; ﺭﺍ ﻫﻤﺎﻥ ﻭﺍﻗ&= #65226; ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﻗ&= #65166;ﺑﻞ ﺭؤﻳﺖ ﻭ ﺍﺣﺴﺎ&#= 1587; ﺷﺪﻩ ﺍﺳﺖ.ﭘس ا&#= 65261; ﻧﺘﻴﺠﻪ ﻣﺤﺴﻮ&#= 1587; ﻃﺒﻴﻌﺖﺭﺍ ﻣﻴ&#= 65176;ﻮﺍﻧﺪ ﺩﺭ ﻫﻨﺮ ﻣﺎﺩﻯ = ﻭ ﻃﺒﻴﻌﻰ ﺭﺍﻫﻰ &= #65169;ﺪﺍﻧﺪ.ﻳﻌﻨﻰ ﺍﻧﺴﺎﻥ ﻣﻴﺘﻮ&#= 65165;ﻧﺪ.ﺍﺯ ﻫﻨﺮ ﻃﺒﻴﻌﻰ ﻓ&= #65268;ﺰﻳک ﻮﺑﻬﺘﺮ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﻚ ﮐﻪ ﺩﺭ ﮐﺎﻣﻠﺎ&= #65253; ﺍﻟﻬﻰ ﻣﻴﺘﻮﺍ&#= 65253; ﻳﺎﻓﺖ ﭘﻴﺶ ﺑﺮ&= #65261;ﺩ.ﻭ ﺃثر ﻫﻨﺮﻯ'ﮐﻪ</s= pan> </spa= n>ﭼﻨﻴﻦ ﻭﻇﻴʌ= 36;ﻪ ﺗﻌﺎﻟﻰ ﺭﺍ ﺑﻬ&= #65256;ﺮﻣﻨﺪ ﻭ ﻫﻨﺮﺷﻨﺎس ﻣ&#= 65268;ﺪﻫﺪ'ﻭﺍﻗﻌﺎ ﻫﻨﺮ ﺭﺍ ﻓﻬﻤﻴ&= #65194;ﻩ ﻭﻫﻨﺮﻣﻨﺪ ﺷﺪ&#= 65257; ﺍﺳﺖ. ﺍﻟﺒﺘﻪ ﺑ= ﻘﻮﻝ ﺍﻭ ﺑﺸﺮﻁ ﺍﻳﻨ&= #64401;ﻪ ﺩﺭ ﮐﺸﻒ ﺯﻳﺒﺎ&= #65163;ﻰ ﻃﺒﻴﻌﺖ ﻣﺒﺎﻟ&#= 65232;ﻪ ﻭ ﺟﻨﺠﺎﻝ ﻭﻫﻮ&= #64380;ﻰ ﮔﺮﻯ ﻧﮑﻨﺪ.ﮐﻪ = ﺍﻳﻦ ﺍﺯ ﻣﺨﺘﺼّﺎﺕ &#= 65259;ﻨﺮ ﻣﺎﺩﻯ ﺍﺳﺖ.ﻭ ﺩ= ﺭ ﻫﻨﺮ ﺍﻟﻬﻰ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﻣﻄﺮﺡ ﻧ&= #65268;ﺴﺖ'ﻫﺮﭼﻪ ﻫﻨﺮ ﺍﺭﺍﺋﻪ ﺑ&= #65194;ﻫﻨﺪ'ﻧﺴﺒﺘﺎ ﺣﻘﻴﻘﺖ ﺍﺳﺖ.ﻭ = ﻗﺼﺪ ﻓﺮﻳﺐ ﮐﺎﺭﻯ ﻭ = ﺗﻈﺎﻫﺮ ﻭ ﺭﻳﺎﮐﺎﺭﻯ ﻧ&= #65194;ﺍﺭﺩ.ﻭ ﻟﺬﺍ ﻫﻨﺮ ﻧﺰﺩ = ﺍﻳﺮﺍﻧﻴﺎﻥ ﺁﺭﻳﺎﺋﻰ ﺷﺪﻩ'&= #65261; ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﮔ&= #65198;ﺩﻳﺪﻩ ﻣﻴﺒﺎﺷﺪ.ﭼﻮﻥ &= #65259;ﻨﺮﻣﻨﺪ ﺑﺎ ﮐﺸﻒ ﺯﻳﺒﺎ&= #65163;ﻰ ﻫﺎﻯ ﺑﻴﺸﺘﺮ ﻃ&= #65170;ﻴﻌﺖ'ﺭﻧﮓ ﺣﻘﻴﻘﺖ ﺑﮑﺎﺭ &= #65259;ﻨﺮﻯ ﺧﻮﺩ ﺩﺍﺩﻩ ﺍﺳ&= #65174;.ﮔﺮﭼﻪ ﺍﺭﺯﺵ ﻭ ﻧﻘﺶ ﻣ= ﺎﺩﻩ ﻭ ﻃﺒﻴﻌﺖ ﺭﺍ ﮐ= ﻢ ﻣﻴﮑﻨﺪ'ﻭ ﻧﻘﺶ = ﻓﮑﺮ ﻭﺫﻫﻦ ﺍﻧﺴﺎﻥ &= #65169;ﺎﻟﺎ </spa= n>ﻣﻴﺮﻭﺩ. ﻭ ﻣ= 5268;ﺪﺍﻧﻴﻢ ﮐﻪ ﺍﻧﺴﺎﻥ ﺩﺭ = ﻫﻤﻪ ﺳﻄﻮﺡ ﻋﻘﻠﻰ ﻭ&= #65203;ﻠﻴﻘﻪ ﺧﻮﺩ'ﻭﻫﻤﻪ ﻓﺼ&= #65262;ﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;' ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ &= #64404;ﻴﺎﻫﺎﻥ ﻭ ﺣﻴﻮﺍﻧﺎﺕ ﻭ = ﺃﺗﻢ ﻫﺎ' ﺟﺰﺋﻰ ﺍﺯ ﻃ= ;ﺒﻴﻌﺖﻫﺴﺘﻨﺪ. ﮔﻮﺋﻰ ﺧﺪﺍﻭﻧ&#= 65194; ﺁﻓﺮﻳﻨﻨﺪﻩ ﻃ&#= 65170;ﻴﻌﺖ ﺯﻳﺒﺎﺋﻰﻫﺎﻯ &#= 65251;ﺨﺼﻮﺹ ﺭﺍ ﺩﺭ ﮔﻮﺷﻪ ﻫ= ﺎﻯ ﺧﺎﺹ ﺩﺭ ﻃﺒﻴﻌ&= #65174; ﻗﺮﺍﺭﺩﺍﺩﻩ'ﮐ&#= 65258; مثلا ﻃﻠﺎ ﺭﺍ A= 193;ﺭﻫﻤﻪ ﻧﻘﺎﻁ ﻃﺒﻴﻌﺖ&#= 65251;ﻮﺟﻮﺩ </spa= n>ﻧﻴﺴﺖ.ﺑﻠﮑʌ= 58; ﻫﻨﺮﻫﺎﻯ ﻋﺎﻟﻴﺘﺮ ﺭﺍ ﺩ&= #65197; ﺫﻫﻦ ﺍﻧﺴﺎﻧﻬ&#= 65166;ﻯ ﺗﻌﺎﻟﻰ ﻳﺎﻓﺘ&#= 65258; ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍ&= #65203;ﺖ.ﮐﻪ ﺑﺎﻳﺪ ﺩﺭ ﺍﻳﻦ = ﻋﻮﺍﻟﻢ ﺟﺴﺘﺠﻮﻯ ﻫﻨﺮ&#= 65251;ﻨﺪﺭﺍ ﮐﺮﺩ.ﭼﻪ ﺩﺭ ﻫﻨ= ﺮﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﻣﻘﺎﻣ&= #65264; ﭘﻴﺮ ﮐﺎﻣﻞ ﺑﺮ&= #65165;ﻯ ﺳﺎﻟﻚ'ﻭ ﻳﺎ ﺁث&= #1575;ﺭ ﺩﻳﮕﺮ ﺃﻧﺒﻴﺎ &= #65261; ﺍﻭﻟﻴﺎﻯ ﮔﺬﺷ&#= 65176;ﻪ'ﮐﻪ ﺭﺍﻩ ﻧﻔﻮﺫ ﺩﺭ = ﺭﻭﺍﻥ ﺁﻥ ﺑﺮﺗﺮﺍﻥ'ﺗ&= #65256;ﻬﺎ ﺗﻮﺍﻧﺴﺘﻦ ﺗﺰ&#= 64400;ﻴﻪ ﻧﻔس ﻭ ﺗﺨﻠﻴﻪ &= #65211;ﻔﺎﺗﻰ ﮐﺎﻓﻰ ﺍﺳﺖ.ﮐﻪ = ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﻭ ﺍﺣﻮﺍﻝ ﺁﻧﺎ&= #65253; ﺭﺍ ﭘﻴﺪﺍ ﮐﺮﺩ.= ﮐﻪ ﺑﺠﺎﻯ ﺩﺭﻭﻥ ﺩ&= #65267;ﮕﺮﺍﻥ ﺩﺭ ﺩﺭﻭﻥ ﺧﻮﺩ'= ﮐﻤﺎﻟﺎﺕ ﺭﺍ ﭘﻴﺪﺍ ﻣﻴﮑ&= #65256;ﺪ.ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺩﻳﮕ&= #65198;ﺍﻥ ﻣﻴﺨﻮﺍﻫﺪ' ﺑﻰ = ﺧﺒﺮ ﺩﺭ ﺩﺭﻭﻥ ﺧﻮﺩ = ﺑﺎﻟﻘﻮﻩ ﺩﺍﺭﺩ.ﮐﺎﺭﻯ ﮐ&= #65258; ﺳﺎﻟﮑﺎﻥ ﻣﻴﮑ&#= 65256;ﻨﺪ. ﮐﻪ ﺣﺘﻰ ﺧﺪﺍ ﺭ= ﺍ ﺩﺭ ﺗﺠﻠّﻴﺎﺕ &#= 65251;ﺘﻮﺍﻟﻰ ﺧﺪﺍﻭﻧﺪ ﻣﻨﺎ&#= 65203;ﺐ ﺧﻮﺩ ﻭﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺧﻮﻳﺶ'ﺩﺭ ﺩﻝ ﺧ= ﻮﺩ ﻭ ﺩﺭ ﺭؤﻳﺎ ﻣﻴ&= #65268;ﺎﺑﺪ'ﻭﻧﻪ ﺩﺭﻋﻤﻖ ﺁﺳﻤﺎ&#= 65255;ﻬﺎ ﺍﮔﺮ ﺑﻔﻀﺎ ﺑﺮ&= #65261;ﺩ. ﺍﻭﻟﻴﻦ ﻓﻀﺎﻧ&#= 65262;ﺭﺩ ﺷﻮﺭﻭﻯ ﮐﻤﻮﻧ&#= 65268;ﺴﺖ ﻣﺎﺩﻩ ﮔﺮﺍ'ﺑﺎ = ﻃﺮﺯ ﻓﮑﺮ ﺧﻮﺩ'ﭘﻴﺎ&= #65249; ﺍﻭ ﺑﺮﺍﻯ ﺭﻫﺒ&= #65198;ﺵ ﺍﺯ ﻫﻤﺎﻥﻓﻀﺎ &= #65165;ﻳﻦ ﺑﻮﺩ'ﮐﻪ ﻣﻦ ﺧﺪ= ﺍﺋﻰ ﺩﺭ ﻓﻀﺎ ﻧﻤﻰ ﺑ= ﻴﻨﻢ.ﻭﻟﻰ ﺍﻭﻟﻴﻦ ﻓﻀﺎﻧ&#= 65262;ﺭﺩ ﺁﻣﺮﻳﮑﺎﺋﻰ ﻣ&#= 65228;ﺘﻘﺪ ﺑﺨﺪﺍ ﻭﻣﻠﮑﻮ&#= 65173; ﮔﻔﺖ'ﮐﻪ ﺑﻬﺮﭼ&= #65258; ﻭ ﻫﺮ ﺟﺎ<sp= an lang=3DAR-SA dir=3DLTR> &#= 65251;ﻴﻨﮕﺮﻡ'ﺟﺰ ﺧﺪﺍ ﻧﻤﻰ ﺑﻴﻨ&= #65250;.ﺯﻳﺮﺍ ﻭﺍﻗﻌﺎ ﮐﻪ ﺩﺭ = ﻫﺴﺘﻰ ﮐﺴﻰ ﻏﻴﺮ ﺍﺯ ﺧ= ﺪﺍﻭﻧﺪ ﻧﻴﺴﺖ.ﺁﻧﭽﻪ ﮐ&= #65166; ﻣﺎ ﮐثرﺕ ﻭ ﻣﻮ&#= 65183;ﻮﺩﺍﺕ ﺟﺪﺍ ﺍﺯ ﺧﺪﺍﻭ&= #65255;ﺪ ﻣﻰ ﺑﻴﻨﻴﻢ'ﻭﺧ&= #65262;ﺩﻣﺎﻥ ﺍﺯ ﺁﻧﻬﺎ ﻣﻴﺒ&= #65166;ﺷﻴﻢ'ﻫﻤﮕﻰ ﺗﺠﻠّﻴﺎﺕ ﺻﻔ= 5166;ﺗﻰ ﺧﺪﺍﻭﻧﺪﻫﺴﺘ= 5256;ﺪ. ﮐﻪ ﺻﻔﺘﻰ ﺭﺍ ﺩ= ﺭ ﻳﻚ ﻧﻮﻉ'ﻭ ﻳﻚ ﻣ= ;ﻮﺟﻮﺩ ﮔﺬﺍﺭﺩﻩ ﺍﺳﺖ. = ﮐﻪ ﺑﺮﺍﻯ ﻳﺎﻓﺘﻦ &= #65251;ﻌﺎﺩﻥ ﺫﻯ ﻗﻴﻤﺖ'ﺑﺎﻳ&= #65194; ﺁﻥ= ﺍﻣﺎﮐ= ;ﻦ ﺭﺍ ﺩﺭ ﻃﺒﻴﻌﺖ = ﭘﻴﺪﺍ ﮐﺮﺩ.ﻭ ﺗﻠﺎﺵ ﺷ= ﺨﺺ ﻟﺎﺯﻡ ﺩﺍﺭﺩ.ﮔ&= #65198;ﭼﻪ ﻣﺎﺩﻳّﺎﺕ ﺭﺍ &#= 65193;ﺭ ﻃﺒﻴﻌﺖ ﻣﺎﺩﻯ &= #65261; ﻣﻌﻨﻮﻳّﺎﺕ ﻋ= 5240;ﻠﻰ ﻭﻋﻠﻤﻰ ﺩﺭ ﺟﻬ&= #65166;ﻥ ﺗﺤﻘﻴﻘﺎﺕ ﻋﻠ&#= 65252;ﻰ ﻗﺮﺍﺭ ﺩﺍﺭﺩ.ﻭ&= #65251;ﻴﻨﻮﻳّﺎﺕ ﺍﻟﻬﻰ ﺳﻤﺒﻮﻟ&#= 65260;ﺎﻯ ﺷﻬﻮﺩﻯ ﻭ ﻋﻘﻠ&= #65260;ﺎﻯ ﮐﻠّﻰ ﺍﻟﻬﻰ ﻣ&#= 65198;ﺑﻮﻃﻪ ﺭﺍ'ﺩﺭ ﺩﻝ ﭼﻨﺪ= ﮐﺎﻣﻞ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍ&= #65203;ﺖ ﻭ ﺭﺍﻩ ﺭﺳﻴﺪﻥ = ﺑﺎﻳﻦ </spa= n>ﻣﻨﺎﺑﻊ ﺗﻨʌ= 60;ﺎ ﮐﺴﺐ ﺍﻳﻦ ﻫﻤﺎ&= #65255;ﻰ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ = ﻋﻘﻠﻰ ﺑﺎ ﺍﻳﻦ ﺍﻭﻟﻴ&= #65166; ﻣﻴﺒﺎﺷﺪ. ﻭ ﺳﺎ= ﻟﮑﺎﻥ ﺑﺎ ﺩﮔﺮﮔﻮﻧﻰ &= #65195;ﺍﺕ ﺧﻮﺩ ﺑﺪﺍﻥ ﻣﻴ&= #65198;ﺳﻨﺪ.<o:p></o:p> ﺧﻄﺎﻯ ﺍ= ;ﻳﻦ ﻧﺎﻗﺪ ﻫﻨﺮﻯ ﺍ&= #65267;ﻦ ﺍﺳﺖ'ﮐﻪ ﮐﺎﺭﺑ&= #65198;ﺩ ﻫﻨﺮ ﮐﺸﻒ ﺯﻳﺒ&= #65166;ﺋﻰ'ﺑﺎﺯ ﺧﻴﻠﻰ ﮐﻤﺘﺮ ﺍ&= #65199; ﺍﺭﺯﺵ ﺯﻳﺒﺎﺋ&#= 65264; ﻃﺒﻴﻌﺖ ﺍﺳﺖ.ﺍ&= #65247;ﺒﺘﻪ ﻫﻤﻪ ﺯﻳﺒﺎﺋﻰ &= #65259;ﺎﻯ ﻃﺒﻴﻌﺖ ﮐﺸﻒ ﺷ&= #65260;ﻮﺩﻯ ﻧﻴﺴﺖ.ﻣﺎﻧﻨﺪ &= #65175;ﻤﺎﻡ ﻋﻠﻮﻡ ﻭ ﺣﻘﺎﻳ&= #65238; ﻭ ﻓﻮﺭﻣﻮﻟﻬﺎ&#= 65263; ﺭﻳﺎﺿﻰ' ﮐﺎﺭﺑ&= #65198;ﺩﻫﺎﻯ ﻃﺒﻴﻌﺖ ﮐﺸﻒ ﺷ&= #65194;ﻧﻰ ﻧﻴﺴﺖ. ﮐﻪ ﺗﺎ ﺃ= ;ﺑﺪ ﺑﺎﺯ ﺍﻣﻮﺭ ﺟﺪ&= #65267;ﺪﻯ ﻴﺎﻓﺖ ﻣﻴﮕﺮﺩ&#= 65193;. ﻭﻟﻰ ﻣﻌﻨﻰ ﺁﻥ = ﻧﻴﺴﺖ ﮐﻪﮐﺸﻒ ﺯﻳﺒﺎ&#= 65163;ﻴﻬﺎﻯ ﻃﺒﻴﻌﻰ'ﺍﺭﺯﺵ &= #64400;ﻤﺘﺮ ﺍﺯ ﺯﻳﺒﺎﺋﻰ ﺧ&= #65262;ﺩ ﻃﺒﻴﻌﺖ ﺩﺍﺭﺩ &= #65261;ﻣﻴﺘﻮﺍﻥ ﺷﻨﺎﺧﺖ. ﺯﻳﺒﺎ&= #65163;ﻰ ﻃﺒﻴﻌﺖ'ﻳﻚ ﺃﻣ&= #65198; ﺍﻧﺘﺰﺍﻋﻰ ﻭ ﺗ&= #65192;ﻴّﻠﻰ ﺍﻧﺴﺎنی ﻤﻴﺒA= 166;ﺷﺪ. ﻭﻟﻰ ﺯﻳﺒﺎﺋﻰ &= #65259;ﺎﻯ ﺑﺮﺗﺮﻣﺴﺘﺨﺮ= 5181; ﺍﺯ ﻃﺒﻴﻌﺖ'ﻗﺪ&= #65251;ﻰ ﺑﺴﻮﻯ ﺣﻘﻴﻘﺖ &= #65165;ﻳﻦ ﻃﺒﻴﻌﺖ ﻭﺍﻗﻌ&#= 65264; ﺍﺳﺖ.ﻳﻌﻨﻰ ﺑﺴ&= #65262;ﻯ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧ&= #65194;ﻳﺪﻩ ﺗﮑﺎﻣﻞ'ﻭ ﺗﻐﻴ&= #65268;ﺮ ﻫﻤﻴﻦ ﻃﺒﻴﻌﺖ &= #65261; ﻧﺰﺩﻳﻚ ﺗﺮ ﺷﺪ&= #65253; ﺑﻌﻘﻞ ﻭ ﺫﻭﻕ ﻫ= ﻨﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;'ﮐﻪ ﺧﻮﺩ ﺑﻨﺤﻮﻯ ﺗ&= #65240;ﺮّﺏ ﺑﻬﺘﺮﺑﺨﺪﺍﻭ= 5255;ﺪ ﺩﺭ ﺃﺑﺪﻳّﺖ.ﮐ&#= 65258; ﺧﻮﺩ ﺍﺳﺘﺎﺩ ﻫ&= #65256;ﺮﻣﻨﺪﺍﻥ ﻫﺴﺘﻰ'ﺍﺯ ﺃﺯﻝ = ﺗﺎ ﺃﺑﺪ ﺑﻮﺩﻩ ﻭ ﻫ= ﺴﺖ'ﺯﻳﺮﺍ ﺯﻳﺒﺎﺋﻰ ﻣﻌﻨ&#= 65262;ﻯ ﻭ ﻣﻴﻨﻮﻯ ﭼﻴﺰ&= #65263; ﻧﻴﺴﺖ'ﮐﻪ ﻫﻨﺮ = ﺍﻟﻬﻰ ﺁﻧﺮﺍ ﺍﺧﺘﺮﺍ&#= 65225; ﻭ ﺧﻠﻖ ﻣﻴﻨﻤﺎ&= #65267;ﺪ.ﺑﻠﮑﻪ ﻭ ﺁﻧﺮﺍ ﮐﺸﻒ ﻭ= ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺑﻮ&= #65193;ﻩ ﻭﻣﻨﺘﻈﺮ ﮐﺴﺎ&#= 1606;ی اﺳﺖ. ﮐﻪ ﺁﻧﺮﺍ = ﮐﺸﻒ ﮐﻨﻨﺪ.ﻣﺎﻧﻨﺪ &= #65251;ﻌﺎﺩﻥ ﺩﺭ ﺩﻝ ﺳﻨﮕﻬﺎ = ﻭﮐﻮه ﻫﺎ ﮐﻪ ﻣﻨﺘﻈﺮ = ﮐﺎﺷﻔﺎﻥ ﺍﺳﺘﺨﺮﺍﺝ ﮐﻨ&#= 65256;ﺪﻩ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨ&#= 65194;.ﻭﺍﻟﮕﻮﻫﺎﻯ ﺍﻟﻬﻰ ﻭ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ ﺷﻬﻮﺩﻯ ﻭﺗﺠﻠ&#= 1617;ﻴﺎﺕ ﻭ ﻋﻮﺍﻟﻢ ﺍﻟﻬ&= #65264; ﻭ ﺍﻧﻮﺍﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ' ﻫﻢ ﺍﮐﻨﻮﻥ ﺩﺭ = ﻏﻴﺐ ﺍﺯ ﺩﻳﺪ ﺍﻧﺴﺎ&= #65253; ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ.&= #65261; ﺁﺭﺯﻭﻯ ﮐﺸﻒ ﺧ&= #65262;ﺩ ﺑﻮﺳﻴﻠﻪ ﺍﻧﺴ&#= 65166;ﻧﻬﺎﻯ ﺷﺎﻳﺴﺘﻪ ﺩﻳﺪ&#= 65165;ﺭ ﺁﻧﻬﺎ ﻣﻴﺎﺷﻨ&#= 65194;'ﮐﻪ ﺭﺍﻩ ﺁﻥ ﺗﻨﻬﺎ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﺩﺭ ﺗﺨﻠ&= #65268;ﻪ ﻭ ﺗﺤﻠﻴﻪ'ﻭ ﻫﻤ= ﻴﺸﻪ ﺗﺠﻠّﻴﻪ ﺍﻟﻬ= 5264; ﺑﺎ ﮐﻤﻚ ﺧﺪﺍﻭ&= #65255;ﺪ' ﻭ ﺭﺍﻫﻨﻤﺎﺋﻰ &= #65235;ﻴﺰﻳﻚ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ'ﻣﻨﺎﺳﺐ &= #65165;ﻣثاﻝ ﺳﺎﻟﻚ ﺍﺳﺖ. ﮐ᥽= 8;ﺧﺪﺍﻭﻧﺪ ﻣﻌﺮﻓﻰ ﻣﻴﮑﻨ&#= 65194; . ﺯﻳﺒﺎﺋﻰ ﻫﺮﭼ= ﻪ ﺑﻴﺸﺘﺮ ﻃﺒﻴﻌ&#= 65174; ﭼﻪ ﻃﺒﻴﻌﺖ ﻣﺤ&= #65204;ﻮس ﻧﺎﺳﻮﺗﻰ'ﺑﺎ ﻃ&= #65170;ﻴﻌﺖ ﺩﺭ ﺃﺻﻞ ﮔﺬﺷﺘ&= #65258;'ﻭ ﻳﺎ ﺁﻳﻨﺪﻩ ﻫﺎ&= #65263; ﻃﺒﻴﻌﺖ ﻣﺎﺩﻯ &= #65197;ﺍ'ﺗﻨﻬﺎ ﺩﺭ ﺳﻴﺮ ﺁﻓﺎﻕ = ﻭ ﺃﻧﻔس ﺩﺭﺳﻠﻮ= 5241; ﺍﻟﻬﻰ'ﭘس ﺍﺯ ﻳ&= #65166;ﻓﺘﻦ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺭ&= #65261;ﺍﻥ ﺧﻮﺩ'ﺑﺎ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ ﻣﺪﺑّﺮ &#= 65261; ﺷﺎﻳﺴﺘﻪ ﮐﻤﺎ&#= 65247;ﻰ ﻣﻴﺘﻮﺍﻥ ﻣﺮﺍ&#= 65175;ﺒﻰ ﺍﺯ ﺁﻧﺮﺍ ﺩﺭﻳ&= #65166;ﻓﺖ. ﻭﻟﻰ ﺩﺭ ﻳﻚ ﺃث&= #1585; ﻫﻨﺮﻯ ﻭﺣﺪﺕ ﻭ&= #65183;ﻮﺩ ﺭﻭﺍﻥ ﻫﻨﺮﻯ ﻭ = ﺯﻳﺒﺎﺋﻰ'ﺩﺭﺷ&#= 65156;ﻥ ﻫﻨﺮﻣﻨﺪ ﺩﺭ ﻃ&= #65170;ﻴﻌﺖ ﻧﺎﺳﻮﺗﻰ ﻗﺎﺑ&#= 65246; ﺩﻳﺪﻥ ﺍﺳﺖ. ﻧﺎ= ﻗﺪﺍﻥ ﻫﻨﺮ ﻣﻴﮕﻮﻳﻨ&#= 65194;' ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65227;ﺎﺩﺕ ﮐﺮﺩﻩ'ﮐﻪ ﻫﻨﺮ = ﺭﺍ ﺁﻳﻨﻪ ﻃﺒﻴﻌﺖ &= #65251;ﻮﺟﻮﺩ ﻭﻣﺤﺴﻮس ﺑﺪﺍ= 5255;ﺪ.ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﻓﻠ&= #65204;ﻔﻪ ﻫﺎﻯ ﻃﺒﻴﻌﻰ ﺑ&= #65192;ﺼﻮﺹ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﺑﺪﺍﺋﻰ ﻭ ﻳﺎ ﺍ= ﻧﺴﺎﻧﻬﺎﺋﻰ'ﮐﻪﻫﻤﭽﻨﺎﻥ هم ﺍﮐﻨﻮﻥﺪﺭ = 5235;ﺼﻮﻝ ﺍﻭﻟﻴّﻪ ﻧﻮﻉ &#= 65169;ﺸﺮﻯ ﻫﺴﺘﻨﺪ.ﻭ ﭼﻨﻴ&= #65254; ﺗﻮﻫّﻢ ﺭﺍﺩﺍ= 5197;ﻧﺪ'ﮐﻪ ﺩﺭ ﺃثر ﻫﻨﺮﻯ &#= 65191;ﻮﺩ'ﺩﺍﺭﻧﺪ ﻃﺒﻴﻌﺖ ﺭﺍ ﻣﻰ = ﺑﻴﻨﺪ.ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﻇﺮﻓ&= #65268;ّﺖ ﺍﺩﺭﺍﮐﻰ ﺭﻭﺍ&#= 65253; ﻓﻌﻠﻰ ﺧﻮﺩﺭﺍ &= #65251;ﻰ ﺑﻴﻨﺪ.ﻭ ﻳﺎ ﺗﻌ= ﻠﻴﻤﺎﺕ ﻭ ﺗﻌﺒﻴﺮﺍﺕ ﺑ&= #65268;ﺎﻧﻰ ﻫﻨﺮﻣﻨﺪ ﺭﺍﻣ&#= 65264; ﺑﻴﻨﻨﻨﺪ.ﻭ ﻟﺬ&= #65165; ﺍﻳﻨﺎﻥ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺭﺍ ﻋﺎﺷﻖ ﻃﺒﻴ&= #65228;ﺖ ﻣﻴﺪﺍﻧﻨﺪ. ﺍﻣﺎ ﻫﻨﺮ ᥺= 7;ﻤﻠﻰ'ﮐﻪ ﺩﻳﺪﻯ ﺑﺮﺗﺮ ﺍ&= #65199; ﻫﻨﺮ ﻃﺒﻴﻌﻰ ﻭ&= #65251;ﺎﺩﻯ ﺩﺍﺭﺩ. ﻭﻳﺴﺘﻠ&= #65198; </spa= n>ﺍﺑﺮﺍﺯ ﺗﺄʌ= 03;ّﻒ ﻣﻴﮕﻮﻳﺪ'ﻃﺒﻴ&#= 65228;ﺖ ﻫﻨﻮﺯ ﺃثرﻯ ﻫ= 5256;ﺮﻯ ﺷﻨﺎﺧﺘﻪﺍﺳﺖ.&#= 65261;ﻭﻇﻴﻔﻪ ﻫﻨﺮﻣﻨﺪ ﺗﺸﺨ&#= 65268;ﺺ ﻋﻨﺎﺻﺮ ﻣﺨﺘﻠ&#= 65234; ﻭ ﺗﺮﮐﻴﺒﺎﺕ ﺁ&= #65253; ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺑ&= #65166; ﻣﻬﺎﺭﺕ ﻭﻣﻌﺮ&#= 65235;ﺖ'ﺍﻳﻦ ﮐﺎﺭ ﺭﺍ ﺑﮑﻨﺪ.= ﺗﺎ ﺃثر ﺯﻳﺒﺎﺋﻰ = 4344;ﻴﺪﺍ ﺷﻮﺩ.ﺯﻳﺒﺎﺋﻰ &= #64400;ﻪ ﺑﺴﺘﻪ ﺑﺬﻭﻕ ﻭ = ﻗﺪﺭﺕ ﺍﻧﺘﺰﺍﻉ ﻣﻔﺎ&#= 65259;ﻴﻢ ﻭﻋﻮﺍﻣﻞ ﺯﻳﺒ&#= 65166;ﺋﻰ ﺍﺳﺖ.ﻭﺍﻟّﺎ ﻃ&#= 65170;ﻴﻌﺖ ﻫﺮ ﻟﺤﻈﻪ ﺁﻥ ﺗ= ﺮﮐﻴﺒﺎﺗﺶ ﻣﺘﻐﻴّﺮ ﺍﺳﺖ. &= #64380;ﻪ (ﺗﻐﻴﻴﺮ ﻣﺪﺍﺭ&= #65263;)ﻣﻮﺍﺩ ﻏﻴﺮ ﺯﻧﺪﻩ ﻃﺒ&= #65268;ﻌﺖ'ﮐﻪ ﺑﺎﺯ ﺩﺭ ﺑﺮﺩ ﺩ= ﻭﺭﺗﺮ'ﭼﻨﺪ ﻣﻴﻠﻴﻮﻥ ﺳﺎﻝ &= #65175;ﻐﻴﻴﺮﺍﺕ ﺗﮑﺎﻣﻞ ﺃﺗﻤﻰ &= #65261; ﺗﺤﺖ ﺃﺗﻤﻰ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﺩ.ﺍﻣﺎ ﻣﻮ&= #65183;ﻮﺩﺍﺕ ﺯﻧﺪﻩ ﻃﺒﻴﻌﺖ' = ﭼﻮﻥ ﮔﻴﺎﻫﺎﻥ ﻮﺣﻴ&#= 65262;ﺍﻧﺎﺕ' ﺗﮑﺎﻣﻠﺎﺕﺧﺎ= 5209; ﺧﻮﺩ ﺭﺍ ﺩᥴ= 5;ﺭﺩ.ﻭﺧﻮﺩ ﺿﻤﻦ ﻃﺒﻴﻌﺖ ﻫ&= #65204;ﺘﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻣ&= #65194;ﺍﻡ ﺩﺭ ﺗﻐﻴﻴﺮ ﻣﻴ&= #65170;ﺎﺷﻨﺪ.ﭼﻪ ﺗﻐﻴﻴﺮ ﻣﻨﻔﻰ &= #65193;ﺭ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ'ﻭ ﻳﺎ ﺗﻐ= ﻴﻴﺮﻣثبت ﺳﺎﻟﮑﺎﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ.ﮐﻪ ﺗﺰﮐﻴﻪ ﺍﻣﺮﻭ&#= 65199; ﺧﻮﺩﺭﺍ' ﺑﻘﺼﺪ = ﺭﺳﻴﺪﻥ ﺑﺂﻳﻨﺪﻩ ﺑﺮﺗ&#= 65198; ﻭ ﻧﻴﺎﻣﺪﻩ ﺧﻮ&= #65193;ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴﮑﻨ&#= 65194;. ﭘس ﺯﻳﺒﺎﺋﻰ ﻃ&#= 65170;ﻴﻌﺖ ﻧﻴﺰ ﺩﺭ ﺧﻮﺩ ﻃ= ﺒﻴﻌﺖ ﻣﺎﺩﻯ' ﻭﻫﻢ ﺩﺭ= ﻃﺒﻴﻌﺖ </spa= n>ﺍﻧﺴﺎﻥ ﻧﺎʌ= 23;ﺮ ﺍﻳﻦ ﻃﺒﻴﻌﺖﻫ&#= 65204;ﺖ' ﮐﻪﮔﻮﺋﻰ ﺧﻮﺩ&#= 64400;ﺸﻰ ﺿﻤﻥﺎﻳﻦ ﻃﺒﻴ&#= 65228;ﺖ ﻧﻴﺴﺖ.ﻭﻯ ﻣثا= 5245; ﻣﻴﺂﻭﺭﺩ'ﮐﻪ ﺑ&= #65260;ﻨﺮﻣﻨﺪ ﺑﮕﻮﺋﻴﻢ' ﻫﻤﭽ&= #65256;ﺎﻥ ﺩﺭ ﻃﺒﻴﻌﺖ ﺑﺎ&= #65239;ﻰ ﺑﺎﺷﺪ. ﻳﻌﻨﻰ ﺗ= ﮑﺎﻣﻞ ﺩﺭ ﻫﻨﺮ ﻧﺪﺍﺷ&= #65176;ﻪ ﺑﺎﺷﺪ.ﻣثل ﺍﻳ= 5254; ﺍﺳﺖ'ﮐﻪﺑﻨﻮﺍ&#= 65199;ﻧﺪﻩ ﺑﮕﻮﺋﻴﻢ ﮐﻪ ﺭ&= #65261;ﻯ ﭘﻴﺎﻧﻮ ﺑﻨﺸﻴ&#= 65256;ﺪ ' ﻭﺧﺎﺭﺝ ﺍﺯ ﻃﺒ= ;ﻴﻌﺖ ﻧﺒﺎﺷﺪ. ﺍﻳﻦ ﺩ= ﺭﺳﺖ ﻧﻴﺴﺖ.ﮐﻪ ﻃﺒﻴ&= #65228;ﺖ ﻫﻤﻴﺸﻪ ﺑﺮ &#= 65187;ﻖ ﺍﺳﺖ.ﮔﺮﭼﻪ ﮔﺎ&= #65259;ﻰ ﺻﺎﺋﺐ ﺍﺳﺖ'ﻭﻟ&= #65264; ﺍﮐثرﺍ ﺧﻄﺎ ﻣ= 5268;ﮑﻨﺪ.ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺧﻄﺎ ﺑﻮﺩ&= #65253; ﺑﺮﺣﺴﺐ ﻗﺪﺭﺕ &= #65165;ﻧﺘﺰﺍﻉ ﻋﻘﻠﻰ ﻭﻣﻘﺎﻡ &= #65197;ﻭﺣی اﻧﺴﺎﻥ اﺳﺖ.ﮐ= 5258; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺁﻧﺮﺍ ﺩﺭﺳﺖ ﻣ&= #65268;ﺪﺍﻧﻨﺪ.ﺯﻳﺮ= 5165; ﺩﺭﺣﺎﻝ ﺗﻐﻴﻴ&#= 65198; ﺍﺳﺖ.ﻭﻫﺮ ﻣﺮﺣ&= #65248;ﻪﺍﻯ ﻣﺸﺨّﺼﺎﺕ ﺧﻮ= 5193;ﺭﺍ ﺩﺍﺭﺩ.ﻭ ﺑﺮﺣﺴ&= #65168; ﻗﺪﺭﺕ ﻋﻘﻠﻰ ﺳ&= #65220;ﺢ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﮐ&= #65252;ﺎﻟﺎﺕ ﺭﺍ ﻣﻴﺒﻴﻨﺪ.ﺩ&= #65197; ﺣﺎﻟﻴﮑﻪ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺁﻥ'ﺩﺭ ﺍﻧﻮ= ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭﻋ&= #65240;ﻠﻬﺎﻯ ﺑﺮﺗﺮ ﻫﻨﻮﺯﺯ&#= 65267;ﺒﺎﺋﻰ ﻣﻮﺭﺩ ﻧﻈﺮ ﮐﺎ&= #65251;ﻠﺎﻥ ﻧﻴﺰ ﻧﺎﻗﺺ ﻭ ﺧ= ﺎﻡ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﻭ&= #65165;ﻗﻊ ﻃﺒﻴﻌﺖ ﺍﻣﻮﺭ' = ﻫﻨﻮﺯ ﺑﺤﻘﻴﻘﺘﻬﺎﻯ &#= 65169;ﺮﺗﺮ ﺧﻮﺩ ﺭﺳﻴﺪﻩﺍ&#= 65255;ﺪ. ﻭ ﺩﺭ ﺭﺃس ﺁﻧﻬ&= #65166; ﺭﻭﺍﻥ ﺧﻮﺩ ﺍﻧ&= #65204;ﺎﻥ ﺑﺸﺮﻯ ﺍﺳﺖ.ﮐﻪ = ﭼﻪ ﺁﻟﻮﺩﮔﻴﻬﺎ ﻭ &= #65227;ﻘﺐ ﻣﺎﻧﺪﮔﻰ ﺩﺍﺭ&#= 65193;.ﭘس ﺣﻘّﺎﻧﻴّﺖ ﻃA= 170;ﻴﻌﺖ ﺩﺭ ﺯﻳﺒﺎﺋﻰ ﻭ&= #65193;ﺭﺟﻪ ﮐﻤﺎﻟﻰ ﺃﺯﻟﻰ &= #65155;ﺑﺪﻯ' ﺑﺮﺣﺴﺐ ﺷﺄﻥ ﻭ&= #65251;ﻘﺎﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍ= ﮔﺮ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﺭﻭﺍﻥ ﻭ ﻓﺼﻞ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﺍﻧﺴﺎﻥ &= #65227;ﻘﺐ ﺑﺮﺗﺮ ﺑﺎﺷﺪ ﮐ&= #65258; ﺩﺭ ﻓﺼﻮﻝ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺍﻭﻟﻴﻪ ﺑﺎﺷﺪ'&= #65153;ﻧﮕﺎﻩ ﺣﻘّﺎﻧﻴّﺘﻰ A= 153;ﻧﻬﺎ ﺭﺍ ﺑﺎﻳﺪ ﺩﺭ ﺩ= ﻳﺪﮔﺎﻩ ﻣﺎ ﺍﺯ ﻃﺒﻴﻌﺖ = ﺑﺪﺍﻧﻴﻢ.ﮔﺮﭼ&#= 65258; ﻭﺍﻗﻌﻴّﺖﺁﻧA= 260;ﻢ ﺑﺮﺣﺴﺐ ﺷﻬﻮﺩ &= #65227;ﻘﻞ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭ = ﺍﮔﺮ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺍﻧﺴﺎﻥ' ﻧﺰﺩﻳ&= #64401;ﺘﺮ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺑﺎﺷﺪ' ﺑﺨﺼﻮﺹ = ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺗﺰﮐ&#= 65268;ﻪ ﺷﺪﻩ'ﻭ ﻳﺎ ﮐﺎﻣ= ﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ'ﺁﻧﮕﺎﻩ &= #65187;ﻘّﺎﻧﻴّﺘﻰ ﺑﻴﺸﺘﺮﻯ ﺍﺯ ﺩ&= #65267;ﺪﮔﺎﻩ ﻭ ﻫﻨﺮ ﻧﻤﺎﺋﻰ = ﺑﺎ ﻫﻨﺮﺷﻨﺎﺳﻰ ﻭ &= #65207;ﻨﺎﺧﺖ ﺯﻳﺒﺎﺋﻰ ﻫﺎ'ﻭ&= #65187;ﺘﻰ ﺣﮑﻤﺘﻬﺎﻯ ﻋﻘ&#= 65248;ﻰ ﺳﺎﺯﻧﺪﻩ ﻃﺒﻴ&#= 65228;ﺖ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﭘس ﺑﺮﺍﻯ ﺯﻳﺒﺎ ﺩ&= #65267;ﺪﻥ'ﺑﺎﻳﺪ ﭼﺸﻢ ﺗﻦ ﻭ ﭼﺸﻢ= ﻋﻘﻞ ﺧﻮﺩﺭﺍ'ﻭﭼﺸﻢ &= #65195;ﻭﻕ ﺭﻭﺍﻧﻰ ﺭﺍ ﻗﺎ&= #65193;ﺭﺑﮑﺸﻒﺯﻳﺒA= 166;ﺋﻰ ﺑﻬﺘﺮ ﻭ ﺑﻴﺸﺘ&= #65198;ﻯ ﺑﻨﻤﺎﺋﻴﻢ.ﻭ ﺍ&= #64404;ﺮ ﭼﻴﺰﻯ ﮔﻔﺘﻴﻢ'&= #65267;ﺎﻫﻨﺮﻯ ﺍﺭﺍﺋﻪ ﺩﺍﺩﻳ&#= 65250;'ﻭ ﻳﺎ ﻫﻨﺮﻯ ﺭﺍ ﻣ= ﻮﺭﺩ ﺗﻐﻴﻴﺮ ﻗﺮﺍﺭ &= #65169;ﺪﻫﻴﻢ'ﺁﻧﮕﺎ= 5257; ﺩﺭ ﺣﻘّﺎﻧﻴّA= 174; ﺑﻴﺸﺘﺮﻯ ﺧﻮﺍ&#= 65259;ﻴﻢ ﺑﻮﺩ. ﻭ ﺟﻨﺒﻪﻫ= ﺎﻯ ﺣﻘﻴﻘﻰ ﺗﺮ ﻳﻚ = ﺃثر ﻫﻨﺮﻯ ﺭﺍ ﺩﺭﻳ&= #65166;ﻓﺖ ﻣﻴﮑﻨﻴﻢ.ﻭﺣﺘ&#= 65264; ﻣﻴﺘﻮﺍﻧﻴﻢ ﺩ&#= 65165;ﻭﺭﻯ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻫ&= #65256;ﺮﻣﻨﺪﺭﺍ ﺑﻨﻤﺎﺋﻴﻢ.ﮐﻪ &= #65193;ﺭ ﮐﺠﺎ ﻣﺮﺍﺗﺐ ﺗ&= #64401;ﺎﻣﻞ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ. = ﻭﭼﻪ ﻣﺸﮑﻠﺎﺕ ﻣﻨﻔ&#= 65264; ﻋﻘﺪﻩﺍﻯ'ﻭ ﻳﺎ = ﺣﻘﻴﻘﺖ ﺗﮑﺎﻣﻠﻰ ﺩﺭﻫ&#= 65256;ﺮ ﺻﺎﺣﺐ ﻳﻚ ﺃثر &#= 65259;ﻨﺮﻯ ﺩﺍﺭﺩ. ﮐﻪ ﻣﻔﻴ= ﺪ ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ'&= #65261; ﻧﺎﻇﺮﺍﻥ ﻫﺮ ﺃ&= #1579;ر ﻫﻨﺮﻯ ﺑﺎﺷﺪ. ﮔ= ﺮﭼﻪ ﺍﻳﻦ ﺗﻠﺎﺷﻬﺎ&#= 65263; ﻫﻨﺮ ﺷﻨﺎس ﻣﺎ &= #65255;ﻴﺰ ﻣﻔﻴﺪ ﻧﺨﻮﺍﻫ&#= 65194; ﺑﻮﺩ.ﺍﮔﺮ ﺷﻨﻮ&= #65255;ﺪﻩ ﻧﻘﺪ ﻫﻨﺮﻯ ﻣﺎ'= ﺧﻮﺩﺵ </spa= n>ﺑﺘﺰﮐﻴﻪ ﻧʌ= 36;س ﺑﻴﺸﺘﺮ ﻧﭙﺮﺩ&#= 65165;ﺯﺩ.ﺗﺎ ﻓﻬﻢ ﺑﻘﺪﺭﺕ ﺗ&= #65212;ﻮﺭ ﻳﻚ ﺗﻐﻴﻴﺮ ﺣﻘ&= #1617;ﺎﻧﻴﺖ ﺑﺮﺗﺮ ﺍﺯ ﺃثر &#= 65259;ﻨﺮﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴ&#= 65250;.ﭘس ﺑﻬﺘﺮ ﺍﺳﺖ' ﻫﺮ= ﻳﻚ ﺍﺯ ﻣﺎ'ﭼﻪ ﻧﺎﻇ= ﺮ ﺃثر ﺑﺎﺷﻴﻢ' ﻳ&#= 65166; ﻧﺎﻇﺮ ﺯﻳﺒﺎﺋ&#= 65264; ﻃﺒﻴﻌﺖ ﺑﺎﺷﻴ&#= 65250;'ﺧﻮﺩﺭﺍ ﺷﺎﻳﺴﺘﮕﻰ ﺩﺭ&#= 65241; ﺯﻳﺒﺎ ﻭ ﺷﻨﺎﺧ&= #65174; ﺫﺍﺗﻴّﺎﺕ ﺧﻮ= 5193;ﻣﺎﻥ'ﻭ ﺫﺍﺕ ﻃﺒﻴﻌﺖ ﺑ&= #64345;ﺮﺩﺍﺯﻳﻢ.ﻭ ﺑﺪﺍﻧﻴﻢ ﮐﻪ ﺍ&= #65255;ﺴﺎﻧﻬﺎﻯ ﺗﮑﺎﻣﻞ ﻳﺎﻓﺘ&#= 65258;'ﺩﺭ ﺭﻭﺍﻥ ﻭ ﻓﺼﻞ ﻧ= ﻮع ﺒﺸﺮﻯ' ﭼﻪ ﺭﺳﺪ= ﺑﺪﻳﺪ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻓ&#= 65262;ﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ'&= #64400;ﻪ ﺍﺯ = 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺩﺭ = ﺟﻬﺎﻥ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ. ﻫﻤﻴﻦ ﻃﺒﻴﻌﺖ &= #65197;ﺍ ﺯﻳﺒاﺘﺮ ﻣﻰ ﺑ&#= 65268;ﻨﺪ.ﻭ ﺍﺭﺯﺵ ﻫﻨﺮﻯ ﺁ&= #1579;اﺭ ﻫﻨﺮﻯ ﺁﻧﻬﺎ ﺍ&= #65199; ﻃﺒﻴﻌﺖ ﻫﺴﺘﻨ&#= 65194;.ﺍﺯ ﻃﺒﻴﻌﺖ ﺭﻭﺍﻥ &= #65191;ﻮﺩﺷﺎﻥ ﺧﻴﻠﻰ ﺑﻴﺸﺘﺮ &= #65165;ﺯ ﻫﻨﺮ ﻧﻤﺎﺋﻰ ﺍ&= #65255;ﺴﺎﻥ ﺑﺸﺮﻯ ﺍﺳﺖ.ﻭ ﺷ= ﺎﻳﺴﺘﻪ ﺍﻧﺴﺎﻥ ﻋ= ﺎﻗﻞ'ﭼﻮﻥ ﺧﻮﺍﻧﻨﺪﻩ ﺍﻳ&#= 65254; ﻣﻘﺎﻡ'ﻭ ﺑﺎ ﺗﻐ= ﻴﻴﺮ ﺳﻠﻮﮐﻰ ﺑﻬﺘﺮ &= #65165;ﺳﺖ. ﻫﻢ ﺍﮐﻨﻮﻥ ﮐﻪ = ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;'ﺧﻮﺩﺭﺍ ﺑﺪﺭﺟﻪ ﻫﻨﺮﻣ&#= 65256;ﺪﻯ ﻭﻫﻨﺮﺷﻨﺎﺳﻰ &#= 65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺗﺒ&= #65194;ﻳﻞ ﮐﻨﺪ.ﻳﺎ ﺣﺪّ ﺃ&= #65239;ﻞ ﺑﺪﺭﻙ ﻭ ﻋﻘﻞ ﻭ= ﺫﻭﻕ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻓ&#= 65212;ﻮﻝ ﺁﺧﺮ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ&#= 65169;ﺮﺳﺎﻧﺪ. ﮐﻪ ﻫﻨﻮﺯ ﺗﻤﺎ&= #65249; ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﮑﻤﺎﻝ ﺧﻮﺩ ﻧ&= #65198;ﺳﻴﺪﻩ' ﮐﻪ ﻣﺘﻮﻟﺪ ﻧﺸﺪﻩ.&= #65261;ﺍﻧﺴﺎﻧﻬﺎﻫA= 256;ﻮﺯﺩﺭﻣﺤﺪﻭﺩ= ;ﻩ ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﻫﺴﺘﻨﺪ. = ﻭ ﺑﺪﺭﺟﻪ ﮐﻤﺎﻟ&#= 65166;ﻥﺎﻟﻬﻰ ﻳﺎ ﺍﻓﺮﺍﺩ ﻧﻮ&= #65225; ﺑﺸﺮﻯ'ﮐﻪ ﻣﺎﻫ&= #65268;ّﺖ ﺭﻭﺣﻰ ﻓﺮﺷﺘﻪ &= #64404;ﻮﻧﻪ ﻭ ﺍﻟﻬﻰ ﺩﺍﺭﻧ&= #65194;.ﻭﻳﺎ ﺑﺘﻮﺍﻥ ﺁﻧﺎﻥ &= #65197;ﺍ ﻫﻤﭽﻨﺎﻥ ﺣﻴﻮ&#= 65165;ﻥ'ﻳﻌﻨﻰ ﺩﺍﺭﻧﺪﻩ ﺣﻴﺎ&#= 65173; ﻭﺯﻧﺪﻩ ﺩﺍﻧﺴ&#= 65174;. ﻭﻟﻰ ﺍﻟﻬﻰ ﺗﺮ = ﺍﺯ ﮐﻤﺎﻟﺎﺕ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.&= #65259;ﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﻣﻴﻤ&= #65262;ﻥ ﺩﺭ ﺣﺪّ ﮐﻤﺎﻝ &= #65191;ﻮﺩ' ﻃﺒﻴﻌﺖ ﺭﺍ ﭼﻘ&= #65194;ﺭ ﺯﻳﺒﺎ ﻣﻴﺪﺍﻧ&#= 65194;. ﻭ ﺯﻧﺪﮔﻰ ﺧﻮﺩ&= #65197;ﺍ ﺑﻬﻤﺎﻥ ﺳﻄﺢ ﺷ&= #65256;ﺎﺧﺖ ﺧﻮﺩ ﺍﺯ ﺯﻳﺒﺎ&= #65163;ﻰ ﻣﻴﻴﺎﺑﺪ.ﺩﺭ ﺣ&= #65166;ﻟﻴﮑﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ&= #65169;ﺮﺍﺑﺮ ﭼﺸم ﺁﻧﻬﺎﻫﺴ= 5174;.ﮐﻪ ﭼﮕﻮﻧﻪ ﻃﺒﻴﻌ&#= 65174;ﺭﺍ ﺑﺴﻴﺎﺭ ﺯﻳﺒﺎ&#= 65175;ﺮ ﻭﻋﻤﻴﻘﺘﺮﻯ ﻣ&#= 65268;ﺒﻴﻨﻨﺪ. ﻭﻳﺎ ﻃﻔﻠی ﺒﺸ&#= 65198;ﻯ'ﮐﻪ ﺟﻬﺎﻥ ﺭﺍ ﺯﻳﺒ&= #65166;ﺋﻰ ﺍﺯﻋﻘﻞ ﺧﻮﺩﺵ &= #65193;ﺭﺳﻨﻴﻦ ﺭﺷﺪ ﻭﮐﻤﺎﻝ ﺧ&= #65262;ﺍﻫﺪ ﺩﻳﺪ .ﭘس ﻣﻴﺘﻮ&= #65165;ﻥ ﮔﻔﺖ'ﺗﺎ ﮐﻨﻮﻥ = ﻃﺒﻴﻌﺖ ﻫﺮ ﺯﻳﺒﺎﺋﻰ ﮐ&= #65258; ﺩﺭ ﺧﻮﺩ ﺩﺍﺭﺩ'= ﻫﻨﻮﺯ ﺗﺎﺑﻠﻮﺋﻰ ﮐﺎ&#= 65251;ﻞ ﺩﺭ ﺯﻳﺒﺎﺋﻰ ﺍ&= #65197;ﺍﺋﻪ ﻧﺪﺍﺩﻩ ﺍﺳﺖ.ﻭ = ﻣﻨﺘﻈﺮ ﻧﺎﻇﺮﺍﻥ ﺯﻳﺒ&#= 65166;ﺷﻨﺎﺳﻰ ﻭ ﺯﻳﺒﺎ ﭘﺴﻨﺪ = ﻋﺎﻟﻰ ﺗﺮﺩﺭ ﮐﻤﺎﻝ ﻋ&= #65240;ﻠﻰ ﻭ ﺫﻭﻗﻰ ﻭ ﻫﻨﺮ= ﻯ ﻣﻴﺒﺎﺷﺪ' ﮐﻪ ﺩ= ﺭ ﻋﺼﺮ ﻣﺎ ﻣﺘﺠﻠ&= #1617;ﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ا&#= 65255;ﺪﮐﻰ ﺯﻧﺪﻩ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﻫﺴﺘﻨﺪ.&= #65261; ﻗﺮﻳﺒﺎ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ' <sp= an lang=3DAR-SA>ﻭ ﺣﺘﻰ ﺗﺎ ﺃ= 5169;ﺪ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﻋﻈﻴﻢ ﺗﺮﻋﻘﻠ&#= 65264; ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ&= #64344;ﻴﺶ ﻫﺴﺘﻨﺪ.ﮐﻪ ﺯﻳ&= #65170;ﺎﺋﻰ ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﻫ&= #65204;ﺘﻰ ﺧﻮﺩ ﻭﺟﻬﺎﻥ'ﻭ = ﺩﻳﮕﺮﺍﻥ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65170;ﻴﻨﻨﺪ.ﮐﻪ ﺍﮔﺮ ﺍﻣﺮﻭﺯ ﺑ&= #65192;ﻮﺍﻫﻴﻢ ﺑﺮ ﺣﺴﺐ ﻗﺪﺭﺕ = ﺑﻴﺎﻥ هنرﻯ ﺧﻮﺩﻣﺎʌ= 53;ﺎﺯ ﺁﻧﻬﺎ ﭼﻴﺰﻯ ﺑ&= #64405;ﻮﺋﻴﻢ'ﻣﻴﺘﻮ= 5165;ﻥ ﭼﻮﻥ ﻫﺮ ﺭؤﻳﺎ&#= 65263; ﺷﻬﻮﺩﻯ ﮐﺎﻣﻠ&#= 65166;ﻥ ﺷﺎﻫﺪ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ'ﺁﻧﺎﻥ ﺭﺍ ﻓﺮﺷﺘﻪ ﻭ ﺍ= ﻟﻬﻰ ﻭ ﺳﺮﺍﺳﺮ ﻧﻮﺭ = ﻭ ﻃﺒﻴﻌت ﭽﻮﻥ ﺳ&#= 65198;ﺍﺳﺮ ﺳﻨﮕﻬﺎﻯ ﻗﻴﻤ&#= 65176;ﻰ ﺩﺭﺧﺸﺎﻥ ﻭ ﮔﺮ&= #65165;ﻥ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65169;ﺸﺮﻯ ﺑﺪﺍﻧﻴﻢ.ﮐﻪ ﺩ&= #65197; ﺭؤﻳﺎﻫﺎﻯ ﺷﻬ= 5262;ﺩﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﭼﻨﻴﻦ ﺳﻨﮕﻬﺎﻯ ﻭﮔﻮ&#= 65259;ﺮﻫﺎﻯ ﻗﻴﻤﺘﻰ ﻭ ﺍﻧﻮ&= #65165;ﺭ ﻋﺠﻴﺐ ﻭﺯﻳﺒﺎ &= #65261; ﺩﻟﭽﺴﺐ ﻣﻰ ﺑﻴ&= #65256;ﻨﺪ.ﭼﺮﺍ ﻫﻤﮕﻰ ﻣﺎ ﻧﺒﻴ&= #65256;ﻴﻢ.ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﺑﺴ&#= 65248;ﻮﻙ ﺍﻟﻬﻰ'ﻭﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﻭ ﺗﻌﺎﻟﻰ &= #65227;ﻘﻠﻰ ﺧﻮﺩ ﺑﭙﺮﺩﺍﺯ&#= 65267;ﻢ.ﮐﻪ ﺑﺎ ﺷﻬﻮﺩ ﺑﺮﺗ&= #65198; ﺍﻟﻬﻰ ﺧﻮﺩ'ﻋﻘ&= #65246; ﺍﻟﻬﻰ ﻣﺮﺑﻮﻁ &= #65197;ﺍ ﺩﺍﺭﻳﻢ. ﮐﻪ ﺍﮔ= ﺮ ﺍﺯ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻧﮕﻮﺋﻴﻢ' ﺍﺯ ﺻ= ﺪﻫﺎ ﻫﺰﺍﺭ ﺑﺮﺍﺑﺮ &= #65211;ﺎﺣﺐ ﺷﻬﻮﺩ ﺗﺠﻠّﻰ &#= 65239;ﺒﻠﻰ ﺩﺍﺭﻧﺪ.ﺑﻄﻮﺭ&#= 65267;ﮑﻪ ﮔﻔﺘﻪ ﻫﺎ ﻭ ﺣﮑ= ﻤﺘﻬﺎ ﻭ ﻧﻈﺮﻳّﺎﺕ ﻭ &= #65259;ﻨﺮ ﻧﻤﺎﺋﻰ ﺁﻧﺎﻥ'&= #65219;ﺒﻘﻪ ﺷﻬﻮﺩﻯ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﺯ ﺧﻮﺩ ﺭﺍ ﺑﺎ= ﻭﺭ ﻧﻤﻰ ﮐﻨﺪ.ﮐﻪ ﺧ= ﻮﺩ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﻃ= ﺒﻘﻪ ﺍﻟﻬﻰ ﻭﻭﺟﻮﺩ&#= 65263; ﻭ ﺗﺠﻠّﻰ ﺍﻟﻬ&#= 65264; ﺑﺎﻟﺎﺗﺮ ﺑﺮﺳ&#= 65166;ﻧﺪ. ﻣثلا ﺣﺪّ ﺃﮐ= 9;ر ﻋﺮﺵ ﺭﺣﻤﺎﻥ'ﻭ = ﺩﺭﻋﺼﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ ۵۵ ᥻= 9;ﺮﻥ ﺁﻳﻨﺪﻩ'ﺍﺯ ﻣﺮ&= #65165;ﺗﺐ ﺑﺴﻴﺎﺭ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺭﺍ ﺧﻮﺍﻫﻴﻢ ﺩ&= #65267;ﺪ. ﻭﭼﻮﻥ ﻃﺒﻴﻌﺖ &= #65175;ﻨﻬﺎ ﻣﺎﺩﻳّﺎﺕ ﮐﺮ= 5257; ﺯﻣﻴﻦ ﻧﻴﺴﺖ'ﮐ&= #65258; ﺧﻮﺩ ﻃﺒﻌﺎ ﻓﺮ&= #65165;ﻭﺍﻥ ﻗﻮﺍﻧﻴﻦ ﻓﻴﺰ&#= 65267;ﻚ ﺩﺭ ﺧﻮﺩ ﺩﺍﺭﻧ&= #65194;.ﮐﻪ ﻗﺎﺑﻞ ﮐﺸ= ﻒ ﭼﻨﺪﻳﻦ ﻭ ﭼﻨﺪ = ﻫﺰﺍﺭها ﺳﺎﻝ ﺁﻳﻨﺪﻩ ﺍ&= #65193;ﺍﻣﻪ ﺩﺍﺭﺩ.ﺑﻠﮑﻪ ﻫ&= #65204;ﺘﻰ ﻏﻴﺮ ﻣﺤﺴﻮس ﻣ&#= 65166;ﺩﻯ ﻫﻢ ﻫﺴﺖ'ﮐﻪ ﺣﺪ= ّ ﺃﻗﻞ ﺩﺭ ﺧﻮﺩﻣ&= #65166;ﻥ ﻋﻮﺍﻟﻢ ﻋﻘﻠﻰ &= #65261; ﺗﻔﮑّﺮﺍﺕ'ﻭ ﻧ&#= 65268;ﺰ ﺭؤﻳﺎﻫﺎﻯ ﺑﻬ= 5176;ﺮ ﻭ ﺍﺣﺘﻤﺎﻟﺎﺕ &= #65235;ﺮﺍﻭﺍﻥ ﺭﻳﺎﺿﻰ ﻭ ﻣﺘﺎ&= #65235;ﻴﺰﻳﮑﻰ ﺭﺍ'ﺩﺭ ﻃﺒﻴﻌﺖ = ﮐﻠّﻰ ﻫﺴﺘﻰ ﻭﺟﻮﺩ ﺩ&= #65165;ﺭﻧﺪ'ﮐﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﻗﺪ&= #65197;ﺕﺭﺳﻴﺪﻥ ﺑﺂﻧﻬﺎﺭﺍ ﻧﺪ&#= 65165;ﺭﺩ.ﻣﮕﺮ ﭘس ﺍﺯ ﺗﺰﮐﻴﻪ</= span> </spa= n>ﻧﻔس ﻭﺭﺳﻴ᥷= 4;ﻥ ﺑﻤﺮﺍﺗﺐ ﺗﺠﻠ&#= 1617;ﻴﺎﺕﺍﻟﻬﻰ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺳ&#= 65248;ﻮﻙ ﺍﻟﻬﻰ ﺩﺭ ﮐﻤﺎ&= #65247;ﺎﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣی اﻧﺴﺎﻥ ﭘﺎﻙ ﺭ&#= 65261;ﺍﻥ ﺷﺪﻩ.ﻭﺑﻌﻠﻢ ﻣ&= #65228;ﻠّﻢ ﺍﻟﻬﻰ ﻭ ﻋﻘﻞ ﮐ= ﻠّﻰ ﺍﻟﻬﻰ ﺷﺪﻩ ﺑﺮ&= #65203;ﺪ. ﭘس ﻣﺎ ﺑﺎﻳﺪ ﻣ&= #65228;ﻴﺎﺭﻫﺎﻯ ﺯﻳﺒﺎﺋﻰ ﻭﻣﻌ&#= 65268;ﺎﺭﻫﺎﻯ ﻫﻨﺮﻫﺎﻯ ﺯﻳﺒ&#= 65166; ﻭﻭﺍﻗﻌﻰ ﺭﺍ ﺩ&= #65197; ﺧﻮﺩ ﭘﻴﺪﺍ ﮐﻨ&= #65268;ﻢ.ﮔﻮﺋﻰ ﻃﻔﻞ ﻫﺴﺘﻴﻢ'ﮐ&= #65258; ﺑﺎﻳﺪ ﺭﺷﺪ ﺑﻴ&= #65208;ﺘﺮ ﺑﻴﺎﺑﻴﻢ .<o:p></o:p> ﻭ ﺑﺎﻟﺄ= ;ﺧﺮﻩ ﻫﻨﺮﻧﻤﺎﺋﻰ ﻫ&#= 65166;'ﺗﻨﻬﺎ ﻧﻘّﺎﺷﻰ ﻃﺒﻴ= 5228;ﺖ ﻳﺎ ﺍﺷﻴاء ﻃﺒ= 5268;ﻌﺖ'ﻭ ﻳﺎ ﺁﻫﻨﮓ ﻧﻮﻳ&= #65204;ﻰ ﺻﺪﺍﻫﺎﻯ ﻣﻮﺟ&#= 65262;ﺩ ﺩﺭ ﻃﺒﻴﻌﺖ'ﻭ ﺁ= ﻟﺎﺕ ﻃﺒﻴﻌﺖ ﻭ ﻳﺎ ﻣ= ﺠﺴّﻤﻪ ﺳﺎﺯﻯ ﻭ ﮔﻞ ﺁﺭ= ﺍﺋﻰ ﻧﻴﺴﺖ.ﮐﻪ ﻃﺒﻴ&= #65228;ﺖ ﺣﻴﻮﺍﻧﻴّﺖ ﻏ= 5268;ﺮ ﻣﺎﺩﻯ ﻭ ﻏﻴﺮ ﻧ= ﺎﺳﻮﺗﻰ ﺑﺴﻴﺎﺭ ﺩﺍﺭﺩ.&= #64400;ﻪ ﺗﺎﺯﻩ ﻫﻤﻴﻦ ﺍ&= #65255;ﺴﺎﻥ ﻧﺎﻇﺮ ﺑﺎﻳﺪ ﺧ&= #65262;ﺩﺭﺍ ﺯﻳﺒﺎ ﺷﻨﺎس ﻧ&#= 65252;ﺎﻳﺪ'ﮐﻪ ﻫﻴﭻ ﺯﻳﺒﺎﺋﻰ &= #65261;ﺍﻗﻌﻰ ﻃﺒﻴﻌﺖ ﻣﺎﺩﻯ &= #65261;ﻫﻢ ﺯﻳﺒﺎﺋﻰ ﻫﺎﻯ &= #65227;ﻮﺍﻣﻞ ﻧﺎﺩﻳﺪﻩ ﻭ ﻏﻴ&= #65170;ﻰ ﻭ ﻧﻴﺎﻣﺪﻩ ﺭﺍ'= ﻫﻢ ﺍﮐﻨﻮﻥ ﺯﻭﺩﺗ&#= 65198; ﺍﺯ ﻫﻔﺖ ﻫﺰﺍﺭ = ﺳﺎﻝ ﮐﻪ ﭘﻴﺪﺍ ﺧﻮﺍ&= #65259;ﺪ ﮐﺮﺩ. ﺑﺪﻳﺪﺍﺭ&= #65207;ﺎﻥ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ی ﻤﻴﺮﺳﺪ.ﻭ ﺳﻤﺒ&= #65262;ﻟﻬﺎﻯ ﻭ ﺍﻟﮕﻮﻫﺎﻯﺰ&#= 65267;ﺒﺎﺋﻰ ﺁﻥ ﻋﺼﺮ ﻧﻴﺎﻣ&= #65194;ﻩ ﺁﻳﻨﺪﻩ ﺭﺍ'ﺍﻣ&= #65198;ﻭﺯ ﺑﺒﻴﻨﻨﺪ ﻭ ﺑﺪ&= #65267;ﮕﺮﺍﻥ ﻧﻴﺰ ﺭﻭﺍﻳﺖ ﮐ&= #65256;ﻨﺪ'ﺷﺎﻳﺪ ﺑﺮﺧﻰ ﺑﺨﻮﺍﻫ&#= 65194;ﺑﺒﺨﺸﺶ ﻧﻌﻤﺘﻬﺎ ﻭ ﺭﺣ&= #65252;ﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺑﺮﺳﻨﺪ'&= #65165;ﮔﺮ ﺧﻮﺩ ﻧﻴﺰ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﺑﻨﻤﺎﻳ&#= 65256;ﺪ. ﮐﻪ ﺭﺣﺠﻤﺘﻬﺎ&#= 65263; ﻏﻴﺮﻣﺎﺩﻯ ﺍﻟ&#= 65260;ﻰ ﺧﺎﺹ ﺳﺎﻟﮑﺎﻥ &= #65261;ﮐﺎﻣﻠﺎﻥ ﺍﺳﺖ. ﺍﮔﺮ ﻗﺮﺍ= ﺭ ﺑﻮﺩ ﻫﺴﺘﻰ ﺗﻘ&= #65248;ﻴﺪﻯ ﺍﺯ ﻃﺒﻴﻌﺖ ﺑﺎ&= #65207;ﺪ' ﻋﮑﺴﻬﺎﻯ ﻓﻮﺗ&#= 65262;ﮔﺮﺍﻓی ﻮ ﺩﻭﺭﺑﻴﻥ ها= 5263; ﺗﻠﻮﺯﻳﻮﻧﻰ' ﺧ&= #65268;ﻠﻰ ﺩﻗﻴﻖ ﺗﺮ ﻫﺴﺘ&= #65264; ﻣﻮﺟﻮﺩ ﻃﺒﻴﻌ&#= 65174;ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨ&#= 65194;.ﻭ ﺩﺭ ﺑﺮﺧﻰ</s= pan> &#= 65183;ﻬﺖ ﮔﻴﺮﻯ ﻋﮑّﺎﺳ= 5264;'ﺍﺯ ﺑﺮﺧﻰ ﺣﻴﻮﺍﻧ&#= 65268;ّﺖ ﻃﺒﻴﻌﺖ ﭼﻨﺎﻥ &= #65199;ﻳﺒﺎﺗﺮ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻨ&= #65208;ﺎﻥ ﻣﻴﺪﻫﺪ. ﮐﻪ ﮔﻮ= ﺋﻰ ﺩﻭﺭﺑﻴﻦ ﻭ ﻣﺎ&= #65207;ﻴﻦ'ﻭﺍﺭث ﺷﺮﻋﻰ ﻫﻨﺮﻫﺎ&#= 65263; ﺯﻳﺒﺎ ﺩﺭ ﻫﺴﺘ&= #65264; ﻣﻴﺒﺎﺷﺪ ﺣﺘﻰ &= #65165;ﺯ ﻗﺪﻳﻢ ﺗﻤﺎﻡ ﻃ&= #65170;ﻴﻌﺖ ﭘﺮﺳﺘﺎﻥ ﻗﺒﻠ&#= 65264; ﺍﺯ ﻋﺎﻣﻰ ﻭ ﺩﺍ= ﻧﺸﻤﻨﺪ' ﻧﻤﻴﺘﻮﺍﻧﻨﺪ &#= 65175;ﻨﻬﺎ ﺑﻄﺒﻴﻌﺖ ﺧﻀﻮ&#= 65225; ﺩﺍﺷﺖ ﻭ ﺗﺴﻠﻴ&= #65250; ﺑﻮﺩ. ﺑﺎﻳﺪ ﺑﻤ= ﺮﺍﺗﺐ ﻣﺪﺑّﺮ ﻃﺒﻴﻌ= 5174; ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﺭﺳﻴﺪ.<o:p></o:p> ﮐﻨﺘﺴﺘ= ﺎﺑﻞ </spa= n>ﻧﻘّﺎﺷﻰ ﻣ᥷= 4;ﺭﻥ ﻃﺒﻴﻌﺖ'ﺩﺭ ﺭﺍ&= #65169;ﻄﻪ ﻫﻨﺮ ﺑﺎ ﻃﺒﻴﻌ&= #65174; ﻣﻴﮕﻮﻳﺪ 'ﻳﺎ ﭼ= ﻴﺰﻯ ﺭﺍ ﺑﺮﺣﺴﺐ ﺣﻘ&= #65268;ﻘﺖ ﺁﻥ ﻧﻤﻰ ﺗﻮﺍﻧ&= #65268;ﻢ ﺑﺒﻴﻨﻴﻢ'ﻣﮕﺮ &= #65165;ﻳﻨﮑﻪ ﺍﻭﻝ ﺁﻧﺮﺍ ﺑﻔ&= #65260;ﻤﻴﻢ' ﺗﺎ ﺣﻘﺎﻳﻖ ﺁﻥ = ﻣﻌﻠﻮﻡ ﺷﻮﺩ ﮐﻪ ﺍﻟﺒﺘ&= #65258; ﺁﻧﻬﻢ ﺑﺮﺣﺴﺐ &= #65193;ﺭﺟﻪ ﮐﻤﺎﻝ ﻋﻘﻞ ﻭ ﻣ= ﻘﺎﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261; ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﭘس ﺍﻭﻝ ﺑﺎﻳﺪ &= #65219;ﺒﻴﻌﺖ ﺭﺍ ﺑﺎ ﺭﻭﺡ ﻋﺎ= ﺷﻘﺎﻧﻪ ﻣﻄﺎﻟﻌﻪ ﮐﺮﺩ. = ﻣﺎﻧﻨﺪ ﮐﺎﺭﻯ ﮐﻪ ﺑﺮﺍ&= #65263; ﻓﻬﻢ ﺗﻘﺪّس ﺧ= 5218; ﻫﺮﻭﮔﻠﻴﻔﻰ ﻣ&#= 65268;ﺸﻮﺩ.ﻭ ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ &= #65197;ﻭﺡ ﺍﻧﺴﺎﻥ ﻟﺬﺕﻃ&#= 65248;ﺐ' ﻳﺎ ﻋﻠﻢ ﻃﻠﺐ ﻳ= ﺎ ﺣﻘﻴﻘﺖ ﺍﻟﻬﻰ &= #65219;ﻠﺐ ﺧﻮﺍﻫﺪ ﺑﻮﺩ . ﻫ= ;ﻨﺮ ﺭؤﻳﺖ ﻃﺒﻴﻌﺖ'&#= 65169;ﺎ ﺗﺤﻘﻴﻖ ﻭﻣﻄﺎ&#= 65247;ﻌﻪ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;. ﻫﻨﺮﻣﻨﺪ ﺗﻨﻬ&#= 65166; ﮐﺎﺭﺵ ﺍﺣﺴﺎس &#= 65255;ﻴﺴﺖ'ﮐﻪ ﺗﺨﻴّﻞ ﺑﺨﻮﺍ= 5255;ﻴﻢ.ﺑﻠﮑﻪ ﺗﺤﻘﻖ ﻋﻠﻤﻰ ﺍ&= #65203;ﺖ.ﻳﺎ ﻫﻨﺮ ﻋﻠﻤﻰ ﻭﻟ&= #65264; ﻣﺎﺩﻯ'ﺑﺎﺯ ﺍﻳ&= #65254; ﻫﻨﺮﺷﻨﺎس ﻫﻨ= 5198; ﺭﺍ ساﻳﻪ ﻃﺒﻴ= 5228;ﺖ ﮐﺮﺩﻩ ﺍﺳﺖ'ﻭﻟ&= #65262; ﺑﻨﺎﻡ ﻫﻨﺮ ﻋﻠ&= #65252;ﻰ .<o:p></o:p> ﺩ= ﺭ ﻗﺮﻥ 19 ﺩﻟ= ﺎﮐﺮﻭﺍ ﻓﺮﺍﻧﺴﻮﻯ ﻣﻴ&#= 64405;ﻔﺖ'ﻃﺒﻴﻌﺖ ﺗﻨﻬﺎ ﻟﻐﺖ ﻧﺎ&= #65251;ﻪﺍﻯ ﺑﻴﺸﺘﺮ ﻧﻴﺴﺖ.&= #64400;ﻪ ﻣﺎ ﺩﺭ ﺁﻥ ﻣﻌﺎ= ﻧﻰ ﺟﺰﺋﻰ ﺭﺍ ﻣﻴﻴ&= #65166;ﺑﻴﻢ.ﻭﻟﻰ ﺩﺭ ﺁﻥ ﺍﺯ ﺳﺒﮑ= ﻬﺎﻯ ﺃﺩﺑﻰ ﻭﺍﻳﺪﺁ&#= 65247;ﻴﺴﻢ ﻧﻤﻰ ﺑﻴﻨ= ﻴﻢ.ﻳﻌﻨﻰ ﻃﺒﻴﻌﺖ ﺗﻨﻬﺎ &= #65251;ﺎﺩﻩ ﺧﺎﻡ ﺑﺮﺍﻯ ﻫﻨ&= #65198;ﻫﺎ ﺩﺍﺭﺩ.ﻭ ﺍﻳﻨﮑ&= #65258; ﺍﺯ ﻃﻠﺐ ﺍﻟﻬﺎ&= #65249; ﮔﺮﻓﺘﻪ ﻣﻴﺸﻮ&#= 65193;.ﻭﻟﻰ ﺧﻮﺩ ﻃﺒﻴﻌﺖ ﺍ&= #65247;ﮕﻮ ﻧﻴﺴﺖ.ﻭﻟﻰ ﺍﻟ&= #65260;ﺎﻡ ﮔﻴﺮﻯ ﮐﺎﺭ ﺫﻫ&= #65254; ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ.ﮐﻪ ﺍﻧﺘﺰﺍﻉ ﺯﻳﺒ&#= 65166;ﺋﻰ ﻭﻣﻌﺎﻧﻰ ﺑﻨﺎ&#= 65249; ﺍﻟﻬﺎﻡ ﺍﺯ ﻃﺒ&= #65268;ﻌﺖﻣﺎﺩﻯ ﻣﻴﮕﺮﺩﺩ' ﻣﮕﺮ = ﻫﻢ ﺳﻄﺢ ﻓﻬﻢ ﺧﻮﺩ = ﻫﺴﺘﻨﺪ ﻭ ﻋﻮﺍﻡ ﻣﺎﻧﻨ&= #65194; ﺍﻭﻫﺴﺘﻨﺪ. ﻭ ﺍ= ﻟﻬﺎﻡ ﻭ ﺍﻧﺘﺰﺍﻉ = ﺫﻫﻨﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;'ﺍﺯ ﻣﺤﻞ ﺳﻄﻮﺡ ﺑﺎ&= #65247;ﺎﺗﺮ ﻋﻘﻠﻰ ﻭﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺍﺳﺖ.ﮐﻪ ﺑﺎﻳﺪ = ﺗﻨﺰﻳﻞ ﺍﻟﻬﺎﻣﺎﺕ ﺑﻨ&#= 65252;ﺎﻳﻨﺪ.ﻭ ﺍﻳﻦ ﻫﻨﺮﻣﻨﺪ&#= 65263; ﺍﻟﻬﻰ ﺍﺳﺖ ﺩﺭ = ﺣﮑﻤﺘﻬﺎ ﻭ ﻧﻈﺮﻳّﺎﺕ ﻭ &= #65165;ﺳﺘﺪﻟﺎﻟﺎﺕ ﻓﻠﺴﻔﻰ.ﮐﻪ ﺍﻳ&= #65254; ﮐﺎﻣﻠﺎﻥ ﺩﺭ ﺍ&= #65267;ﻦ ﻫﻨﺮﻫﺎ'ﺑﺎﻫﻢ &= #65175;ﻔﺎﻭﺕ ﺳﺒﻚ ﻭﺣﺘﻰ ﻋﻤ&= #65268;ﻖ ﺍﻟﻬﺎﻡ ﺍﻟﻬﻰ &= #65193;ﺍﺭﻧﺪ.ﺗﺎ ﻣﺪﺍﺭﺝ ﺗﮑﺎﻣ&#= 65246; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261; ﺷﻬﻮﺩﻯ ﺁﻧﻬﺎ'&= #65193;ﺭ ﭼﻪ ﺳﻄﺢ ﻭﭼﻪ ﮐ= ﻴﻔﻴّﺘﻰ ﺑﺎﺷﺪ.ﮐﻪ ﻫﻴﭻ = ﮐس ﺑﺤﺪّ ﻣﻄﻠﻖ ﻧ&#= 65252;ﻴﺮﺳﺪ ﻣﮕﺮ ﺑﺤﺪّ ﮐﻔ&#= 65166;ﻳﺖ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ.= <o:p></o:p> ﺍﺩﻭﺍﺭ= ﺩ ﻣﺎﻧﻴﻪ ﻓﺮﺍﻧ&#= 65204;ﻮﻯ'ﮐﻪ ﺗﻤﺎﻳﻞ ﻃﺒﻴﻌ&#= 65264; ﺭﺍ' ﺑﺎ ﺗﻤﺎﻳﻞ= ﺍﻧﻄﺒﺎﻋﻰ ﺍﻣﭙﺮﺳﻴﻮﻧﻴ= 5200;ﻡ ﻣﺨﻠﻮﻁ ﮐﺮﺩﻩ &= #65165;ﺳﺖ'ﻋﻨﺼﺮ ﺫﺍﺗﻰ ﺭﺍ ﻭﺍﺭ&= #65193; ﮐﺎﺭ ﻫﻨﺮﻣﻨﺪ &= #64400;ﺮﺩﻩ ﺍﺳﺖ. ﻧﻘّﺎﺷﻰ &= #64400;ﻪ ﺑﺮﺍﻯ ﻣﺸﺘﺮﻯ &= #65255;ﻘّﺎﺷﻰ ﻧﻤﻰ ﮐﻨﺪ</s= pan>.ﺑﻠ= ;ﮑﻪ ﺁﻧﭽﻪ ﺧﻮﺩ ﻣﻨ&= #65166;ﺳﺐ ﻣﻴﺪﺍﻧﺪ ﻣﻰ ﮐ&= #65208;ﺪ.ﻭ ﺍﮔﺮ ﻫﻨﺮ ﺭﺍ ﺁ= ﻳﻨﻪ ﻃﺒﻴﻌﺖ ﮔﻔﺘﻨ&#= 65194;'ﭼﻨﻴﻦ ﺍﻧﻄﺒﺎﻋﻰ ﻭ ﺗ&= #65240;ﻠﻴﺪﻯ'ﻫﻨﺮ ﺭﺍ ﭼﻮﻥ ﻣﻨﺸﻮ&= #65197;ﻯ ﻣﻴﺪﺍﻧﻨﺪ'ﮐﻪ &= #65165;ﺷﻌّﻪ ﺭﺳﻴﺪﻩ ﺍﺯ ﻃﺒ&= #65268;ﻌﺖ ﺭﺍ'ﺩﺭ ﺁﻥ ﺗﺠﺰ= ﻳﻪ ﻭ ﺗﻔﮑﻴﻚ ﻋﻨﺎ&= #65211;ﺮ ﺍﻭﻟﻴّﻪ ﺁﻥ ﺍ&#= 65255;ﻮﺍﺭ ﻣﻴﻨﻤﺎﻳﺪ. ﭘس &= #65259;ﻨﺮ ﺗﻘﻠﻴﺪﻯ ﺍﺯ ﻃ&= #65170;ﻴﻌﺖ ﻧﻴﺴﺖ' ﺑﻠﮑﻪ ﺣ= ﻴﻠﻪﺍﻯ ﺍﺯ ﻫﻨﺮﻣﻨﺪ ﻋ&= #65248;ﻴﻪ ﻃﺒﻴﻌﺖ &#= 65251;ﻴﺒﺎﺷﺪ. ﺳﻴﺰﺍﻥ &#= 65235;ﻠﺴﻔﻪ ﺍﻧﻄﺒﺎﻋﻰ ﻭﺗ&#= 65156;ثیر ﭘﺬﻳﺮﻯ ﺭﺍ ﻣﺸ&= #65192;ﺺ ﻣﻴﮑﻨﺪ'ﻭ ﺗﺎﺑ&= #65248;ﻮﻫﺎﻯ ﻃﺒﻴﻌﻰ ﺯﻧﺪﻩ &= #65165;ﺭﺍﺋﻪ ﻣﻴﺪﻫﺪ. ﻭﻯ ﻣﻰ= ﮔﻔﺖ ﺑﺎﻳﺪ ﺑﺎ ﻃﺒﻴ&= #65228;ﺖ ﻣﺸﻮﺭﺕ ﮐﺮﺩ.ﻃ&= #65170;ﻴﻌﺖ ﺭﺍ ﺁﻥ ﭼﻨﺎﻥ ﺑ= ﺒﻴﻨﺪ'ﮐﻪ ﮔﺬﺷﺘﮕﺎﻥ ﻧﺪ&#= 65267;ﺪﻩﺍﻧﺪ.ﻭ ﺁﻳﻨﺪﮔﺎﻥ ﻫﻢ &= #65165;ﮔﺮ ﺑﺒﻴﻨﻨﺪ ﻧﻤﻰ &= #64344;ﺴﻨﺪﻧﺪ ﺯﻳﺮﺍ ﻭﻯ ﺑﺘﮑ&= #65262;ﻳﻦ ﻭ ﺳﺎﺧﺘﻤﺎﻥ ﻭ = ﺗﺮﮐﻴﺒﺎﺕ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻫ&#= 65252;ﻴّﺖ ﻧﻤﻴﺪﻫﺪ. ﭘﺮﻭ&= #65197;ﺩﮔﺎر ﺧﻮﺩ ﮐﺎﻣﻠﺎ ﺷ&= #65192;ﺼﻴّﺖ ﺧﻮﻳﺶ ﺭﺍ ﻧﺸﺎ&= #65253; ﻣﻴﺪﺍﺩﻩ ﺍﺳﺖ.&= #65261;ﻯﻫﻨﺮ ﻧﻘّﺎﺷﻰ ﺭﺍ ﺗ&#= 65198;ﮐﻴﺒﻰ ﺍﺯ ﺻﻮﺭﺕ ﻭ ﺭﻧ= ﮓ'ﺑﺮﺍﻯ ﺍﻳﺠﺎﺩ ﻧﻮﻋﻰ &= #65165;ﻧﺴﺠﺎﻡ ﻭﻫﻢ ﺁﻫﻨﮕﻰ ﺯ&= #65255;ﺪﻩ ﻣﻴﺪﺍﻧﺴﺖ. ﺩﺭ&= #65203;ﺖ ﺍﺳﺖ ﮐﻪ ﻃﺒﻴﻌ&= #65174; ثاﺑﺖ ﺑﻨﻈﺮ ﻣ= 5166; ﻣﻴﺮﺳﺪ.ﻭﻟﻰ ﻫ&= #65198; ﻟﺤﻈﻪ ﺁﻥ ﻋﻮﺽ = ﻣﻴﺸﻮﺩ.ﻭﻫﻨﺮ&#= 65251;ﻨﺪ ﺩﻳﻤﻮﻣﻴّﺖ ﻭ &#= 65193;ﻭﺍﻣﻰ'ﺑﺎﻳﻦ ﺳﻴّﺎﻟﻪ ﻭ ﺟﺮ&#= 65267;ﺎﻥ ﺩﺭ ﻃﺒﻴﻌﺖ ﻣﻴ&= #65194;ﻫﺪ. ﮐﻪ ﺁﻧﺮﺍ ﺑﺪﻭ&= #65253; ﺗﻐﻴﻴﺮ ﻧﺸﺎﻥ &= #65251;ﻴﺪﻫﺪ.ﻭ ﺍﮔﺮ ﺑﺪﻭﻥ ﺗﺤ&= #65198;ﻙ ﻭ ﺗﮑﺎﻣﻞ ﺩﺭ ﺗ= ﺎﺑﻠﻮ ﺑﻄﺒﻴﻌﺖ ﻣﻴﺪ&#= 65259;ﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺩﺭ<sp= an dir=3DLTR> </spa= n>ﻫﺴﺘﻰ ﻫﻴﭻ @= 380;ﻴﺰﻯ'ﺩﺭ </spa= n>ﻫﺮ ﻣﻘﺎﻡ ﺗ@= 401;ﺎﻣﻠﻰ ﻭﻧﻮﻋﻰ ﻭﻣﻘﺎ&#= 65251;ﻰ ﺧﻮﺩ' ﺟﺰ ﺧﺪﺍﻭ= ﻧﺪ ﻣﻄﻠﻖ ثاﺑﺖ ﻧ= 5268;ﺴﺖ.ﻭﭼﻮﻥ ﺳﻴّﺎﻟﻪﺍﻯ ﺑ= 5184;ﻠﻮ ﻭ ﺑﺄﺑﺪﻳّﺖ ﻭ &= #65153;ﻳﻨﺪﻩ ﻣﻴﺮﻭﺩ.ﮔﺮﭼﻪ &= #65193;ﺭﮐﺎﺭﻣﺎﻫﺎ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﻋﺎﻗﻞ ﻭﺗﻮﺍﻧ&#= 65166;'ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻴ&#= 65262; ﺗﻮﻟﺪ ﺟﺮﻳﺎﻥ &= #65193;ﺍﺭﻧﺪ.ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﺩﺭ ﻳ&= #65242; ﻣُﺪ ﺩﻳﮕﺮﻯ ﺟ&#= 65170;ﺮﺍﻥ ﺟﺰﺭ ﺟﺮﻳﺎﻥ ﻭ&= #65183;ﻮﺩ ﺧﻮﺩﺭﺍ'ﺩﺭ ﺗﮑ&= #65198;ﺍﺭ </spa= n>ﮔﺬﺷﺘﻪ ﻫﺎ A= 193;ﺭﺁﻳﻨﺪﻩ ﻫﺎ ﺑﻨﻤﺎﻳﺪ.ﺯ&= #65267;ﺮﺍ ثباﺕ ﻃﺒﻴﻌﺖ A= 193;ﺭ ﺃثرﻯ ﻫﻨﺮﻯ'ﺩ= 5267;ﻤﻮﻣﺖ ﺩﺭ ﻣﻘﺎﻡ ﺍﺳﺖ.= ﻭ ﻧﻪ ﺻﻴﺮﻭﺭﺕ ﻭ = ﺷﺪﻥ ﺩﺭ ﺗﮑﺎﻣﻞ ﻣﻘ&= #65166;ﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ</= span> </spa= n>ﮐﻪ ﻓﺮﻣﺎﻥ A= 155;ﺯﻟﻰ ﺃﺑﺪﻯ ﺧﺪﺍﻭﻧ&#= 65194;'ﺗﻨﻬﺎ ﺩﺭ ﮐﻦ ﻓﻴﮑﻮﻥ = ﺷﺪﻥ ﻭ ﺻﻴﺮﻭﺭﺕ ﻭ ﺗ= ﮑﺎﻣﻞ ﻭ ﻣﻬﻤﺘﺮ ﺷﺪﻥ = ﻣﻴﺒﺎﺷﺪ.ﺍﻳﻦ ﻫﻢ ﻫﻤﺎﻥ ﺷﺪﻥ&= #65176;ﻤﺎﻳﻞ ﺍﻧﻄﺒﺎﻋﻰ'ﭼﻮ&#= 65253; ﻃﺒﻊ ﻭ ﭼﺎﭖ ﻭ ﺗ= ;ﻘﻠﻴﺪ ﺩﺭ ﮐﺎﺭ ﺧﻮﺩﺭ&= #65165;'ﺑﺎ ﻓﻠﺴﻔﻪ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﻚ ﻣﺨﻠﻮﻁ ﮐﺮﺩﻩ &= #65165;ﺳﺖ.ﻭ ﺍﺯ ﻧﻈﺮﻳّﺎﺕ &#= 65227;ﺮﻓﺎﻯ ﭘﻴﺸﻴﻦ ﺍﻗﺘﺒ&#= 65166;س ﻧﻈﺮ ﮐﺮﺩﻩ' &#= 65261;ﻧﻪ ﺗﻘﻠﻴﺪ ﻋﻤﻠی آﻧﻬﺎ ﺩﺭﺳﻠﻮ= 5241; ﻭﺭﺳﻴﺪﻥ ﺑﺎﺣ&#= 65262;ﺍﻝ ﻣﺘﺎﻓﻴﺰﻳﻚ ﮐ&#= 65258; ﮔﺬﺷﺘﮕﺎﻥ ﺩﺍ&#= 65207;ﺘﻨﺪ. ﻟﺬﺍ ﺍﻳﻦ ﻣﺘﻔ&= #64401;ّﺮ ﻭﺭﺍﻯ ﻣﻈﺎﻫﺮ&#= 65219;ﺒﻴﻌﺖ ﺣﻘﻴﻘﺘﻰ 'ﺭﺍ ﺍ= ﺻﻠﻰ ﻳﺎﻓﺘﻪ ﮐﻪ ﺩﻭ&= #65165;ﻡ ﺩﺍﺭﺩ' ﻭ ﺑﻘﻴّ&= #65258; ﻣﺘﻐﻴّﺮ ﻫﺴﺘ= 5256;ﺪ. ﮐﻤﺎﻝ ﺃﺑﺪﻯ ﺩ&= #65197; ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﮐﻪ ﺩﻳﻤﻮﻣﺖ ﻭ ثب= 575;ﺕ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #65261; ﺗﻤﺎﻡ ﻓﺮﺍﻣﻴ&#= 65254; ﻃﺒﻴﻌﻰ ﺧﺪﺍﻭ&#= 65255;ﺪ' ﭼﻮﻥ ﺯﻣﺎﻥ ﺃﺯ&= #65247;ﻰ ﺃﺑﺪﻯ'ﺑﺮﺍﻯ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻧﻴﺰ ثاﺑﺖ ﺍﺳ= 5174;.ﻭﻟﻰ ﺩﺭﺍﺟﺮﺍ ﺩﺭ ﺳ&= #65198;ﺍﺳﺮ ﺃﺯﻝ ﺗﺎ ﺃﺑﺪ'ﺟ= ﺮﻳﺎﻥ ﻭﺗﻐﻴﻴﺮ ﺩﺭ ﺍ&= #65267;ﻦ(ﺷﺪﻥ)ﺩﺍﺭﺩ.&= #64344;س ﻗﺎﻧﻮﻧﻰ ﺷﺪﻥ &= #65261;ﺗﮑﺎﻣﻞ ثاﺑﺖ ﺍﺳﺖ ﻭ ﺩ&#= 65197; ﻋﻤﻞ ﻣﺮﺍﺣﻞ ﻣ&= #65176;ﻔﺎﻭﺕ ﺩﺍﺭﺩ.ﮐﻪ ﻫ᥷= 8;ﻳﻚ ﺩﺭ ﻳﻚ ﻧﻮﻉ ﺑﺎ= ﻓﺼﻞﻧﻮﻋﻰ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ .= <o:p></o:p> ﻓﻠﺴﻔﻪ= ﺍﻧﻄﺒﺎﻋﻰ ﻣﺬﮐﻮﺭ'ﺑﺎ ﻣﻮ&= #65183;ﻰ ﺷﺪﻳﺪ ﺍﺯ ﻧﻘﺪ = ﻣﺨﺎﻟﻔﺖ ﺁﻣﻴﺰ ﺭﻭﺑﺮﻭ &= #65207;ﺪ ﮐﻪ ﻧﺎﻗﺪﺍﻥ ﻫ&= #65252;ﺎﻥ ﻧﻮ ﺁﻭﺭﺍﻥ ﻫﻨ&= #65198;ﻯ ﻫﺴﺘﻨﺪ. ﮔﻮﮔﺎ&= #65253; ﻣﻴﮕﻮﻳﺪ'ﻃﺒﻴ&#= 65228;ﺖ ﺗﺎﺑﻠﻮﻧﻴﺴﺖ'&#= 64400;ﻪ ثاﺑﺖ ﺑﺎﺷﺪ.ﻭ &#= 65239;ﺎﺑﻞ ﻃﺒﻊ ﻭ ﺗﻘﻠﻴﺪ = ﺍﺯ ﺁﻥ.ﺑﻠﮑﻪ ﺍﻳﻦ = ﺩﺭ ﺧﻴﺎﻝ ﻭ ﺍﻧﺘﺰ&= #65165;ﻉ ﺫﻫﻨﻰ ﻣﺎ ﺍﺳﺖ'= ﮐﻪ ثاﺑﺖ ﺑﻨﻈﺮ ﻣ= 5268;ﺮﺳﺪ.ﮔﻮﺋﻰ ﺑﮑﻤﺎﻝ ﻧﻬﺎﺋ&#= 65264; ﺧﻮﺩ ﻧﺮﺳﻴﺪﻩ &= #65261; ﺍﻳﺴﺘﺎﺩﻩ ﺍﺳ&#= 65174;.ﻭﻯ ﭘﻴﺸﻨﻬﺎﺩ ﻣﻴ&#= 64401;ﻨﺪ'ﺍﺑﺘﺪﺍ ﺑﺎ ﺍﻟﮕﻮ ﮐﺎﺭ = ﮐﺮﺩ.ﻭ ﺍﮔﺮ ﻫﻢ ﺗﻮﺍﻧ&= #65204;ﺖ'ﺁﻧﺮﺍ ﺩﺭ ﺫﻫﻦ ﺧﻮﺩ ﺣ= ﻔﻆ ﮐﻨﺪ ﺗﺎ ﺑﺘﻮﺍ&= #65255;ﺪ ﺑﻘﻮﻝ ﺍﻭ'ﺗﺎﺑ&= #65248;ﻮﻯ ﻫﻨﺮﻯ ﺍﻭ ﺯﻧﺪ&= #65257; ﺍﺯ ﮐﺎﺭ ﺩﺭﺁﻳ&= #65194; .ﻫﻨﺮﻣﻨﺪ ﻣﺒﺪ&= #65225; ﮐﺎﺭﺵ ﺗﻌﺒﻴﺮ &= #65165;ﺯ ﺷﺨﺼﻴّﺖ ﺧﻮﺩ= 5205;ﻣﻴﺒﺎﺷﺪ.ﭘس ﺑﺎﻳﺪ ﮊﻧ= ;ﺘﻴﻚ ﺭﻭﺣﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﻭ ﮐﺎﻣﻞ ﻭ ﻳﺎ= ﭘﺎﮐﺴﺎﺯﻯ ﺍﺯ ﻋﻘﺪﻩ ﻫﺎ ﻭ= ﻋﻘﻴﺪﻩ ﻫﺎ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65194;.ﻭ ﺗﻌﺼّﺒﻰ ﺩﺭﺍ= 5267;ﺴﺘﺎ ﺑﻮﺩﻥ ﻣﻘﺎﻡ ﺭ&= #65261;ﺣﻰ ﺧﻮﺩ ﻧﺪﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ ﻭ ﺍﻟّﺎ ﮐﺎﺭﺵ &= #65175;ﻨﻬﺎ ﻣﻔﻴﺪ ﺭﻭﺍﻧﮑ&#= 65166;ﻭ ﺑﺮﺍﻯ ﺷﻨﺎﺧﺖ &= #65251;ﺸﮑﻠﺎﺕ ﺭﻭﺍﻥ ﺍﻭ'ﻭ ﺍﺣ= ﺘﻤﺎﻝ ﺍﻣﮑﺎﻥ ﻣﻌﺎﻟ&#= 65184;ﻪ ﺍﻭ ﺧﻮﺍﻫﺪ ﺑﻮ&= #65193;.ﻋﻮﺍﻡ ﻧﺎﻇﺮ ﻫﻨﺮ ﺍﻭ = ﻧﻴﺰ ﻭﺍﮔﻴﺮﻯ ﺑﺎﻃ&#= 65256;ﻰ'ﺑﻬﻤﺎﻥ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65255;ﻰ ﻭ ﺍﻋﺘﻘﺎﺩﺍﺕ &= #65251;ﺮﺗﺠﻌﺎﻧﻪ ﻭ ﺧﻠﺎﻑ ﺗﮑﺎﻣ&= #65246; ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ.ﻭ ﻳﺎ ﻓﺮﺿﺎ ﻟﺬﺗ&= #65264; ﻭ ﺳﺮﮔﺮﻣﻰ ﻣﻮ&= #65239;ّﺖ ﺩﺍﺷﺘﻪﺑﺎﺷﺪ. &= #65199;ﻳﺮﺍ ﻫﻨﺮﻣﻨﺪ ﺩﺭ ﺁ&= #65253; ﮐﺎﺭ ﻫﻨﺮﻯ'ﺍﺣ&= #65204;ﺎس ﺧﺎﺹ ﺧﻮﺩ'ﻭ ﺍﺯ= ﺳﻄﺢ ﻋﻠّﻴّﺖ ﻭ ﻣﺸ= 4401;ﻠﺎﺕ ﺭﻭﺍﻥ ﺧﻮﺩ ﻋﺮ&= #65215;ﻪ ﻣﻴﮑﻨﺪ.ﻭﺑﺮﺍ&#= 65169;ﺮﻯ ﺑﺎ ﺭﻭﺍﻥ ﺣﻴﻮ&= #65165;ﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﺑﺮﻭﺯ ﻣﻴﺪﻫﺪ. = ﻭﭼﻨﻴﻦ ﺁثاﺭ ﻣﻔ= ;ﻴﺪﻯ ﺍﻟﺒﺘﻪ ﺯﻧﺪﻩ &= #65259;ﻢ ﺑﺎﺷﺪ'ﻭﻟﻰ ﺍﻳ&= #65194;ﺁﻝ ﺩﺭ ﮐﻤﺎﻝ ﻧﻤﻰ = ﺗﻮﺍﻧﺪ ﺑﺎﺷﺪ. ﺯﻳﺮﺍ ﻫ= ﻨﺮ ﺍﻳﺪﺁﻝ ﺑﺮﺍﻯ &= #65153;ﻧﻬﺎ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.&= #64404;ﺮﭼﻪ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺩﺭﺟﺎﺗﻰ ﻧﺴﺒ&#= 65264; ﺍﺯ ﺍﻳﻦ ﺍﻳﺪﺁ&= #65245;'ﺩﺭ ﺣﺪّ ﻓﻬﻢ ﻋﻘﻞ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺗﺎ ﺷﺎﻫ&= #65194; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺩ&= #65165;ﺭﻧﺪ . ﻭﻧﻪ ﺍﺯ ﺳﻄﺢ ᥴ= 9;ﺮﺗﺮ ﻋﻘﻞ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ'ﭼﻪ ﺭﺳﺪ ﺑﻨﻮﻉ ﺑﺎ&= #65199; </spa= n>ﺑﺎﻟﺎﺗﺮ'ﮐʌ= 58; ﻫﺮﻳﻚ ﺍﺯ ﺩﻳﮕﺮﻯ ﻫﺰ&= #65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ = ﺍﺣﺴﺎس ﻭ ﻋﺎﻃﻔﻪ ﻭ ﻗﺪ= ﺭﺗﻬﺎﻯ ﺣﻴﺎﺗﻰ'ﺩﺭ ﺗﻦ = ﻭ ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﺧ&= #65262;ﺩ ﺩﺍﺭﻧﺪ.ﻭﺍﺯ ﻣ&= #65188;ﻞ ﺭﻭﺡ ﺍﻟﻬﻰ ﺑﻌ&= #65194; ﭼﻬﺎﺭﻡ ﻣﻮﺟﻮ&#= 65193;ﻳّﺖ ﻧﻮﻋﻰ ﺧﻮﺩ'ﺍﺣ&= #65204;ﺎس ﺩﺍﺭﻧﺪ.ﮐﻪ ﺑﺸ&= #65198; ﺩﺭﻙ ﻭﺟﻮﺩ ﭼﻬ&= #65166;ﺭ ﺑﻌﺪﻯ ﺭﺍ ﺗﻮﺍ&= #65253; ﻧﺪﺍﺭﺩ.ﮔﺮﭼﻪ &= #65175;ﺼﻮﺭﺍﺕ ﻋﺮﻓﺎ ﺍﺯﻧﻤﻮ&#= 65255;ﻪﻫﺎﻯ ﺳﻤﺒﻮﻟﻴﻚ ﻭ ﺍ&= #65187;ﺘﻤﺎلی ﺁﻧﻬﻢ ﺑﻘﺪﺭ ﺳ&= #65220;ﺢ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻣﻴﮕﻮﻳﻨﺪ'ﻭﺗ&#= 65262;ﺻﻴﻒ ﺁﻥ ﺳﻤﺒﻮﻟﻬﺎ&#= 65263; ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﻣﻴﮑﻨﻨﺪ. <o:p></o:p> ﺧﺪﺍﻭﻧ= ﺪ ﻫﻨﺮﻣﻨﺪ ﺑﺮﺗ&#= 65198;'ﻭ ﺍﺳﺘﺎﺩ ﺃﺑﺪﻯ &= #65259;ﻨﺮﻣﻨﺪﺍﻥ ﻣﺎﺩﻯ ﻭ ﻣﻌﻨﻮ&= #65263; ﻭ ﺣﺘﻰ ﻫﺰﺍﺭﺍ&= #65253; ﺍﻭﻟﻴﺎ ﻭﮐﺎﻣ&#= 65248;ﺎﻥ ﺍﻟﻬﻰ ﻫﺮ ﻗﻮﻡ = ﺑﺮﺗﺮﻯ'ﺗﺎ ﺃﺑﺪ ﻋﻤﺪﺍ ﮔﻞ = ﻭﺧﺎﻙ ﻭﺟﻮﺩ ﻫﺮ ﭼﻴﺰ&= #65263; ﻭ ﻫﺮﻣﻮﺟﻮﺩﻯ'&= #65169;ﺨﺼﻮﺹ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﺑﺪﺳﺘﺎﻥ </spa= n>ﺧﻮﺩ ﺑﺎ ﻣﺪA= 169;ّﺮﺍﻦ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﺎ&= #65247;ﺶ ﺩﺍﺩﻩ' ﻭﻣﻨﺎﺳ&= #65168; ﻗﺎﻟﺒﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ ﮐﺮﺩﻩ.ﻭﻗﺘﻰ ﮐ&= #65258; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65193;ﺭ ﮔﻞ ﻭﺟﻮﺩ ﻳﺎ ﺫ= ﺍﺕ ﺍﺻﻠﻰ ﻫﺮ ﻣﻮﺟ&= #65262;ﺩ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﻭ ﺩﺳﺘﮑﺎﺭﻯ &= #65251;ﻴﮑﻨﺪ ﺷﺮﺍﻳﻂ ﺑﻬﺘﺮ &= #65261; ﺑﺎﻳﺪ ﺗﺮ ﺍﻳﺠ&= #65166;ﺩ ﻣﻴﮑﻨﺪ'ﮐﻪ ﺍﻧ&= #65228;ﮑﺎس ﺍﻳﻥ ﺬﺍﺕ ﺍﮐﻨ&= #65262;ﻥ ﺩﺭ ﮊﻧﺘﻴﻚ ﺟﺴ&= #65252;ﻰ ﻣﻮﺟﻮﺩ ﺍﻧﺴﺎ&#= 65255;ﻰ ﺍﺳﺖ ﮐﻪ ﭘﺎﮐﺮ&= #65261;ﺍﻥ ﻭ ﺷﺎﻫﺪ ﺗﺠﻠّ&#= 65268;ﺎﺕ ﺑﺮﺗﺮ ﻣﻴﮕﺮﺩ&#= 65193;.ﮔﺮﭼﻪ ﺧﺪﺍﻭﻧﺪ ﺑﻘﻮ&#= 65245; ﻣﺤﻤﺪ ﭘﻴﺎﻣﺒ&#= 65198; ﻫﺮﮐﺎﺭﮐﻪ ﺑﺨ&#= 65262;ﺍﻫﺪ ﺑﺪﺳﺖ ﻳﻚ ﻣﺨﻠ&= #65262;ﻕ ﺩﻳﮕﺮ ﺧﻮﺩ ﺍﻧ&= #65184;ﺎﻡ ﻣﻴﺪﻫﺪ ﮔﻮﺋﻰ &= #65175;ﻤﺎﻡ ﻫﺴﺘﻰ ﺩﺭ ﺣﺎﻝ = ﺍﺟﺮﺍﻯ ﻓﺮﻣﺎﻥ ﺍﻟﻬﻰ'&= #65193;ﺭﺧﺪﻣﺖ ﺷﺪﻥ ﻭﻫﺴﺘی ﺒ&#= 65260;ﺘﺮ ﻣﻮﺟﻮﺩﺍﺕﺩﻳ= 4405;ﺮﻫﺴﺘﻨﺪ.ﭼﻪʋ= 99;ﻳﺮ ﺩﺳﺖﺑﺎﺷﺪ ﻳﺎ &= #65169;ﺎﻟﺎﺗﺮ ﺩﺭ ﻣﻘﺎﻡ. ﺍﻧﺴ= ﺎﻧﻬﺎ ﺑﺤﻴﻮﺍﻧﺎﺕ ﻭ &= #64404;ﻴﺎﻫﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺑﭽﻨﺪ ﺳﺎﻟﻚ ﺧ&= #65262;ﺩ ﻭ ﻏﻴﺮ ﻣﺴﺘﻘﻴ&= #65250; ﺑﺘﻤﺎﻡ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﺧﺪﻣﺖ ﻣﻴﮑﻨﻨ&#= 65194; ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺗ&= #65252;ﺎﻡ ﻣﺮﺍﺗﺐﺃﺗﻤﻰ &#= 65261; ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ.ﻭ ﺣﺘﻰ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﮔﻮﺋﻰ'ﺗﺎ ﺳﺮﺣ&= #65194;ّ ﻗﺮﺑﺎﻧﻰ ﺷﺪﻥ &= #65169;ﺮﺍﻯ ﺑﺎﻟﺎﺗﺮﻫﺎ ﻋ&#= 65252;ﻞ ﻣﻴﮑﻨﻨﺪ.ﺗﺎ ﻏ&= #65196;ﺍﻯ ﺁﻧﻬﺎ ﻭﻭﺳﻴﻠ&#= 65258; ﺗﺄﻣّﻠﺎﺕ ﻭ ﺗ&#= 65236;ﮑّﺮﺍﺕ ﺁﻧﻬﺎ ﻭ ﺣﺘﻰ ﻭ= ﺳﻴﻠﻪ ﺗﺤﻘﻴﻖ ﻫﺮ ﺁﺭ&= #65199;ﻭﺋﻰ'ﺗﺎ ﺧﺪﺍﻭﻧﺪ.ﺯﻳﺮ&#= 65165; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻋﻤﻠﺎ ﺿﻤﻦ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ &= #64400;ﻪ ﻣﺪﺑّﺮﺍﻥ ﻭ ﻓ&#= 65198;ﺷﺘﮕﺎﻥ ﺍﻟﻬﻰ ﺩﺭﺳﻠﻮ&#= 1705; ﻤﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﺍﻳﻨﺎﻥ ﻣﻠﮑﻮﺗﻴﺎﻥ ﺩ&#= 65197; ﻧﺎﺳﻮﺕ ﻣﻴﺒﺎ&#= 65207;ﻨﺪ ﻭ ﺑﻘﻮﻝ ﻣﺤﻤﺪ'= ﺣﺎﻓﻈﺎﻥ ﻋﺮﺵ ﺧﺪﺍﻯ ﺭﺣ&= #65252;ﺎﻥ ﺩﺭ ﺭﻭﻯ ﺯﻣﻴﻦ = ﻣﻴﺒﺎﺷﻨﺪ ﻭ ﻟﺬﺍ ﭘﻴﺎﻣﺒ&= #65198;ﮔﻮﻧﻪ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩﺭﺍ ﺩﺍﺭﻧﺪ ﺗﺎ ﭼﻪ = ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ. ﻃﻴﻨﺖ ﻭ ﮔﻞ ﻭﺟ= ﻮﺩ ﺯ ﺫﺍﺕ ﻫﺮ ﺍ= ;ﻧﺴﺎﻧﻰ ﻭ ﻫﺮ ﻣﻮﺟﻮﺩﻯ'= ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻭ ﺍﺳﺖ'ﮐﻪ ﻫﻤﭽﻨ&= #65166;ﻥ ﺩﺭ ﻋﺎﻟﻢ ﻣﻠﮑ&= #65262;ﺕ ﺍﻟﻬﻰ ﻗﺮﺍﺭ ﺩ&= #65165;ﺭﺩ.ﻭﺗﻤﺎﻡ ﻭﺟﻮﺩ ﻣﺎﺩﻯ ﺗ&= #65254;'ﻭ ﻭﻭﺟﻮﺩ ﻣﻌﻨﻮ&#= 65263; ﺫﻫﻨﻰ'ﻭ ﻭﺟﻮﺩ = ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ'ﻭ ﺍﻧ&= #65188;ﺼﺎﺭﺍ' ﻭﺟﻮﺩ ﺭﻭﺣﻰ ﻭ&= #65165;ﻟﻬﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﻫﺮ= ﺣﺎﻝ ﻭﺳﻄﺤﻰ ﺗﮑﺎﻣ&#= 65248;ﻰ'ﺍﻳﻦ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65223;ﻬﻮﺭﻯ ﻣﺎﺩﻯ ﻭﻣﺸﻬﻮ&#= 65193; ﭼﺸﻤﺎﻥ ﻭ ﺍﺣﺴ&= #65166;س ﻣﺎ ﺭﺍ ﻧﺪﺍﺭﺩ.= ﻭ ﺣﺘﻰ ﻭﺟﻮﺩ ﺍﻧ&= #65204;ﺎﻥ ﻏﺮﻕ ﺩﺭﺟﻬﺎﻥ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻭ ﻗﺮﺍ&= #65197; ﺩﺍﺭﺩ. ﮐﻪ ﺑﻘﻮ= ﻝ ﻣﺤﻤﺪ'ﮔﺎﻫﻰ ﺣ&= #65184;ﻢ ﻭ ﺑﺰﺭﮔﻰ ﺭﻭﺡ = ﺍﻟﻬﻰ ﮐﺴﻰ'ﺗﺎ ﻋﺮﺵ ﺭ= ﺣﻤﺎﻥ ﺑﺰﺭﮔﻰ ﻭ ﺑﻠﻨ&= #65194;ﻯ ﺩﺍﺭﺩ.ﻭ ﺍﻟّﺎ &= #65197;ﻭﺍﻥ ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺭﻭ= ﺡ'ﺩﺭ ﻭﺟﻮﺩﻭﺩﺍﺧﻞ &#= 65175;ﻦ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ &= #64400;ﻪ ﻣثلا ﺩﺭﻣﺮﮒ A= 207;ﺨﺺ ﺍﻳﻦ ﺭﻭﺡ ﺍﺯ ﺗ= ﻦ ﺑﻴﺮﻭﻥ ﺑﻴﺎﻳ&#= 65194;. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﺁﺭﺯﻭﻫﺎ ﻭﮐﻤﺎﻟﺎﺕ ﺍﺧ&#= 65248;ﺎﻗی ﻮﻋﻠﻮﻡ ﻭ ﺻﻔﺎ&= #65173; ﻭ ﻫﻨﺮﻫﺎﻯ ﻣﺎ&= #65193;ﻯ ﺍﻧﺴﺎﻥ'ﺑﺎ ﻣﺮ&= #64402; ﺻﺎﺣﺐ ﺧﻮﺩ' ﺩﺭ= ﺣﮑﻢ ﻧﻴﺴﺖ ﻣﻴﮕﺮﺩ&#= 65193;.ﺍﻳﻦ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﺳﺖ'ﮐﻪ ﺑﺎﻳﺪ ﺍﺻﻠﺎﺡ &= #65261; ﺗﮑﺎﻣﻞ ﺑﻴﺎﺑ&#= 65194;.ﮐﻪ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﻋ&= #65262;ﺍﻟﻢ ﺍﻟﻬﻰ ﮐﻪ ﻫﺴﺖ.= ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;'ﻳﺎ ﻓﺼﻞ ﺑﻬﺘﺮ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺭﺍ ﺩﺭ ﺟ= ﻬﺎﻥ ﺗﺠﺴّﻢ ﻭ ﺗﺠﺴ&#= 1617;ﺪ ﻣﻴﺪﻫﺪ' ﻭﻣﻮﺟﻮﺩﺍ= ﺕ ﺩﻳﮕﺮﻯ ﺃﺗﻤﻰ &= #65261;ﻣﻮﻟﮑﻮﻟﻰ ﻭﻣﺮﺍﺗﺐ ﺑﺎﻟ&#= 65166;ﺗﺮ ﮔﻴﺎﻫﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ' ﻫﺮﻳﻚ ﺭﻭﺣﻰ ﺩ&= #65165;ﺭﻧﺪ'ﻭ ﺍﺳﺘﻘﻠﺎﻝ ﻭﺟ&#= 65262;ﺩﻯ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;.ﮐﻪ ﺿﻤﻨﺎ ﺩﺭﺣﺎﻝ &= #65175;ﮑﺎﻣﻞ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﻭ&= #65255;ﻮﻋﻰ ﺧﻮﺩ ﻣﻴﭙﺮﺩﺍ&#= 65199;ﻧﺪ ﭼﻪ ﺩﺭ ﺟﺴﻢ ﺍﻧ= ﺴﺎﻧﻰ ﺑﺎﺷﺪ'ﻭﻳﺎ ﺩﺭ = ﺟﺴﻢ ﻫﺮ ﺟﺰﺋﻰ ﺍﺯ ﺗ= ﻦ ﺍﻧﺴﺎﻥ.ﻭﻟﻰ ﺭ&= #65261;ﺡ ﺩﺭ ﻫﺮ ﻣﻮﺟﻮﺩ = ﻭ ﻫﺮ ﻧﻮﻉ ﺧﻮﺩ'ﺑ= ﺮﺍﻯ </spa= n>ﺗﻮﻟﺪ ﻧﻮﻋʌ= 64; ﺑﺎﻟﺎﺗﺮ ﻣﻴﮑﻮﺷﺪ.ﻭﮐﺴ&#= 65168; ﮐﺮﺍﻣﺎﺕ ﻭ ﺻﻔ&= #65166;ﺕ ﻭﺍﻣﮑﺎﻧﺎﺕ ﺍ&#= 65247;ﻬﻰ ﺑﺎﻟﺎﺗﺮﻯ ﻣﻴ&#= 65256;ﻤﺎﻳﺪ ﻭﻟﻰ ﺩﺭ ﺗﻮﻟﺪ = ﻧﻮﻋﻰ ﻫﺮ ﺭﻭﺡ'ﺗﺎ ﻭﻗ= ﺘﻰ ﺗﻨﺶ ﺩﺭ ﺟﻬﺎﻥ = ﺯﻧﺪﻩ ﺍﺳﺖ. ﺍﺭﻭﺍﺡ ﻭ= ﺍﺟﺴﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﮐﻮ&#= 64380;ﮑﺘﺮ ﺭﺍ ﺩﺭ ﮐﻨﺘﺮﻝ = ﺧﻮﺩ ﺩﺭ ﻣﻴﺂﻭﺭﺩ.ﻭ = ﻇﻬﻮﺭ ﻣﺎﺩﻯ ﺑﺨﻮﺩ ﻭ = ﺍﺟﺰاءﺧﻮﺩ ﻣﻴﺪﻫﺪ.ﻭ ﺍﻟّ&#= 65166; ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﻭ = ﺣﺘﻰ ﺫﻫﻦ ﺍﻭ'ﺃﺻﻞ ﻭ= ﺟﻮﺩ ﺍﻧﺴﺎﻥ ﻧﻴﺴﺖ.&= #65261; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﺳﺖ ﮐﻪ ﺭﻭﺡ ﺍ= ﻧﺴﺎﻥ ﺳﺎﻟﻚ'ﺗﺮﻙ ﺻﻔ&= #65166;ﺕ ﻗﺒﻠﻰ ﻭﮐﺴﺐ ﺻ&= #65236;ﺎﺕ ﺟﺪﻳﺪ ﺑﺮﺗﺮ ﻣ&= #65268;ﻨﻤﺎﻳﺪ. ﻭ ﺍﮔﺮ ﭼﻨﻴﻦ ﻧ= ﮑﻨﺪ'ﻳﻌﻨﻰ ﺧﻮﺩﺭﺍ ﺑﺮﺍﻯ &= #65199;ﻧﺪﮔﻰ ﺑﺪﺗﺮ ﮐﺎﺭﻣﺎ&#= 65163;ﻰ ﺩﺭ ﻧﻮﻋﻰ ﻗﻬﻘ&= #65198;ﺍﺋﻰ ﺗﺮﺁﻣﺎﺩﻩ ﮐﺮ&#= 65193;ﻩﺍﺳﺖ.ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭﺣﺘ&#= 65264; ﺍﮔﺮ ﺻﺪ ﺑﺎﺭﻩ = ﺷﺪﻩ ﺑﺎﺷﺪ' ﺑﺎﺯ ﺑﻨ= ﻮﻉ ﺑﺸﺮﻯ ﻭﻓﺼﻮﻝ &= #65255;ﻬﺎﺋﻰ ﺁﻥ= ﺑﺎﻳﺪ= ; ﺑﺮﺳﺪ. ﮐﻪ ﺑﻤﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻫﺎﻯ ﺗﺠﻠّﻴﺎﺕ ﻫﻔ= 5176;ﮕﺎﻧﻪ ﺭﺍ ﺑﻴﺎﺑﺪ.ﮐﻪ = ﺣﺪ ﻭﺍﺟﺐ ﻭﻟﺎﺯﻡ'&= #65207;ﻬﻮﺩ ﺷﺸﻢ ﻧﻮﺭ ﻗﺎﺋ&= #65250; ﺭﻭﺡ القُدُس = ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻭﻳﺰﺍﻯ ﻭﺭ&= #65261;ﺩﭼﻨﻴﻦ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺷ&= #65194;ﻩ'ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﮐ&= #65252;ﺎﻟﺎﺕ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧ&#= 65262;ﺩﺭﺍ ﻳﺎﻓﺘﻪ'ﺩﺭ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﺘ&= #65262;ﻟﺪ ﮔﺮﺩﺩ.ﺩﺭﺍﻳﻦ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺎ ﻭﻟﺎ&= #65267;ﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﻧﻮﻉ</= span> </spa= n>ﺑﺸﺮﻯ ﺍﺳﺖ'@= 400;ﻪ ﺩﺍﺩﻩ ﻫﺎﻯ ﺍﻟ&= #65260;ی ﻤﻴﺮﺳﺪ.ﻭ ﻫﺪﺍ&= #65267;ﺘﻬﺎﻯ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ'ﻭ ﺍﻣ&= #65194;ﺍﺩﺍﺕ ﻓﺮﺷﺘﮕﺎﻥ ﺍﻟ&#= 65260;ﻰ ﻣﺪﺑّﺮ'ﭼﻪ ﺭﺳ&#= 65194; ﺑﻔﺮﺷﺘﻪ ﺭﺏّ &#= 65165;ﻟﻨﻮﻉ ﻳﺎ ﺭﺏّ ﺍﻟﻔﺼ&#= 65246; ﺍﺳﺖ'ﮐﻪ ﺍﻣﮑﺎ&= #65253; ﺍﺻﻠﺎﺡ ﻭ ﺍﻟﻬ&= #65264; ﺗﺮ ﺷﺪﻥ ﺍﻳﻦ ﮊ= ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻫﺴﺖ ﻭﻗ&= #65176;ﻰ ﺳﺎﻟﻚ ﺗﺨﻠﻴﻪ &= #65195;ﺍﺕ ﺍﺯ ﺣﺎﻝ ﻭﮔﺬﺷ&= #65176;ﻪ ﺧﻮﺩ ﻣﻴﮑﻨﺪ' ﻭ= ﺗﺮﻙ ﻫﻮﺳﻬﺎ ﻭ ﻋﻘﺪ&= #65257;ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫﺎﻯ = ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳﺪ. ﻭﺣ&= #65176;ﻰ ﺍﺯ ﺻﻔﺎﺕ ﮐﻨﻮ&= #65255;ﻰ ﻭ ﻧﻴﮑﻮﻯ ﻧﻮﻉ = ﺑﺸﺮﻯ ﻧﻴﺰ ﺩﻭﺭﻯ ﻣﻴ&= #64401;ﻨﺪ ﮐﻪ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﻭ ﺗﺨﻠﻴﻪ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ ﻣﻴﮕﻮﺋﻴﻢ.ﺗﺎ &= #65169;ﺘﻮﺍﻥ ﺑﺘﺤﻠﻴﻪ ﺑﺼﻔ&#= 65166;ﺕ ﺍﻟﻬﻰ ﺩﺭﺁﻳﺪ. = ﺍﮔﺮ ﺗﻌﻠﻴﻤﺎﺕ ﭘﻴ&#= 65198; ﮐﺎﻣﻞ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﺪ. ﮐﻪ ﺗﻘﻠ= ﻴﺪ ﺻﻔﺎﺕ ﻧﻴﮑﻮﻯ &= #65165;ﻭ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺗ&= #65196;ﮐّﺮ ﺩﺍﺋﻢ ﺍﺯ ﭘﻴﺮ&= #65193;ﺭ ﺗﻮﺳّﻠﺎﺕ ﻋﺒ= 5166;ﺩﻯ ﻣﻴﮑﻨﺪ.ﻭﻣﺎﻫ&#= 65268;ّﺖ ﺟﺪﻳﺪﻯ ﺍﻟﻬﻰ &= #65175;ﺮ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺳﺎﻟﻚ ﭘﻴﺪﺍ ﻣ&= #65268;ﺸﻮﺩ. ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﺷ&= #65260;ﻮﺩﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﻣﻴ&#= 65204;ّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65208;ﻮﺩ.ﺁﻧﮕﺎﻩ ﻋﻘﻠﻬﺎﻯ ﺍﻟﻬ&#= 65264; ﻣﻮﺍﺯﻯ ﻫﺮﻳﻚ &= #65165;ﺯ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263;ﺮﺍ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ &= #64400;ﻪ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﻭ ﺣﮑﻤﺘﻬﺎﻯ ﺑ&= #65198;ﺗﺮﺍﻟﻬﻰ ﻣﻴﻴﺎﺑﺪ. ﻭﻫﻨ&= #65198;ﻣﻨﺪﻯ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺍ'= ﺩﺭ ﻫﺮ ﺃثر ﻫﻨﺮﻯ &#= 65255;ﺸﺎﻥ ﻣﻴﺪﻫﺪ.<o:p></o:p> ﺑﺼﻮﺭﺕ= ﻧﻈﺮﻳّﺎﺕ ﺟﺪﻳﺪ'ﻭ ﺗﺎﺑﻠ&= #65262;ﻫﺎﻯ ﻫﻨﺮﻯ'ﻭﺗﻮﺻﻴ&#= 65236;ﺎﺕ ﺃﺩﺑﻰ ﻭ ﺷﻌﺮﻯ = ﻭ ﻧﻈﺎﻳﺮ ﺁﻥ.ﮐﻪ = ﺟﺪﻳﺪ ﻭ ﺳﺒﻚ ﺧﺎﺹﺁﻥ = ﮐﺎﻣﻞ ﺍﻟﻬی ﺮﺍ ﺩﺍﺭ&#= 65193;.ﻭﺍﻟّﺎ ﮐﺎﺭ ﻫﻨﺮ ﺍﻟﻬ&= #65264; ﻭ ﺍﻧﻄﺒﺎﻋﻰ ﺭ&= #65165;'ﻫﻨﺮﻯ ﺑﺎﺻﻤﻪﺍﻯ ﻭﮐ&#= 65248;ﻴﺸﻪﺍﻯ ﻭ ﻗﺎﻟﺒﻰ ﻭﺗﮑ&= #65198;ﺍﺭﻯﻮﺑﺪﻭﻥ ﺗﻌﺎﻟﻰ ﻭ ﺗﮑﺎ&= #65251;ﻞ ﺑﻴﺸﺘﺮ ﺩﺭ ﻣﻘ&= #65166;م ﮋﻧﺘﻴﻚ ﺭﻭﺡ ﺍ&= #65255;ﺴﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺁ= ﻧﮕﺎﻩ ﻫﻨﺮﻣﻨﺪ ﻣﻴﺘ&#= 65262;ﺍﻧﺪ ﺍﺯ ﻃﺒﻴﻌﺖ ﻋﻨ&= #65166;ﺻﺮﻯ ﺍﻧﺘﺨﺎﺏ ﮐﻨﺪ'&= #65261; ﻋﻨﺎﺻﺮ ﺟﺪﻳﺪ &= #65169;ﺴﺎﺯﺩ ﻭ ﻫﻤﻴﺸﻪ ﻣﻮﺟ&= #65262;ﺩﻯﺪﺭ ﻃﺒﻴﻌﺖ ﺑﻴﺎﻓ&#= 65198;ﻳﻨﺪ.ﮐﻪﺑﻴﺸA= 176;ﺮ ﺩﺭﻫﻨﺮﻫﺎﻯ ﺍ&#= 65247;ﻬﻰ ﻣﻄﺮﺡ ﺍﺳﺖ.ﻭﻧ&= #65258; ﻫﺮ ﻣﺎﺩﻯ ﭼﻮﻥ = ﻧﻘّﺎﺷﻰ ﻭ ﻣﺠﺴﻤﻪ ﺳﺎﺯ&= #65263; ﺑﻠﮑﻪ ﻫﻨﺮﻫﺎ&#= 65263; ﻋﻘﻠﻰ ﻭ ﻋﺎﻃﻔ&= #65264; ﺩﺭ ﺍﻓﮑﺎﺭ ﻋﺮ&= #65235;ﺎﻧﻰ ﻭ ﺷﻌﺮﻯ . ﺑﺎ ﺍ᥾= 7;ﻨﮑﻪ ﺩﺭ ﮐﻠﺎﻡ ﻭ ﺩﺍ= ﺳﺘﺎﻥﺁثاﺭ ﭘﺮ ﻣﻌﻨﻰ ﻭ ﺩﺭ= ﺍﻣﺎﺗﻴﻚ ﺍﺭﺍﺋﻪ ﺩﺍﺩﻩ &= #65169;ﺎﺷﺪ. ﻭﺍﻫﻤﻴّﺖ ﺷﮑ= 5246; ﻭ ﺻﻮﺭﺕ ﻋﻠﻤﻰ = ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻧﮑﺮ&#= 65193;ﻩ'ﻭ ﺩﺭ ﻫﻨﺮﺵ ﻋﻨﺼ&= #65198; ﺗﺰﻳﻴﻨﻰ ﻧﻔﻮ&#= 65195; ﮐﺎﻣﻞ ﺩﺍﺭﺩ'ﮐ&= #65258; ﺩﻳﮑﻮﺭﺍﺗﻴﻮ &#= 65259;ﺴﺖ.ﻭ ﻟﺬﺍ ﻧﺎﻗﺪﺍﻥ &= #65153;ثاﺭﺵ' ﺍﻭﺭﺍ ﻧﻪ ﺗﻨﻬ&= #65166; ﻣﻨﺎﺳﺐ ﻣﺒﺎﻟ&#= 65232;ﻪﻫﺎﻯ ﺑﺰﺭﮒ ﺩﺍﻧﺴﺘ&#= 65256;ﺪ'ﺑﻠﮑﻪ ﺯﻣﻴﻨﻪ ﻓﻠﺴﻔ&#= 65258; ﺟﺪﻳﺪ ﺑﻌﺪﻯ ﻳ&= #65166; ﻫﻨﺮ ﺳﻤﺒﻮﻟﻴ&#= 65204;ﻢ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺁ&= #65251;ﺎﺩﻩ ﻣﻴﮑﻨﺪ ﻭﻓﻠﺴ&#= 65236;ﻪ ﻫﻨﺮﺍﻧﻄﺒﺎﻋ= 5264; ﻭﭼﺎﭘﻰ ﻭﺑﺎﺻ&#= 65252;ﻪﺍﻯ ﺟﺎﻯ ﺧﻮﺩﺭﺍ ﺑ&= #65236;ﻠﺴﻔﻪ ﺗﻌﺒﻴﺮﻯ ﻭ ﺑﻴ&= #65166;ﻧﻰ ﻣﻴﺪﻫﺪ ﮐﻪ ﻣﻌ&= #65256;ﻰ ﻭﺗﮑﺎﻣﻞ ﺑﻬﻤ&#= 65198;ﺍﻩ ﺩﺍﺭﺩ.<o:p></o:p> ﻣﺎﺗﻴس = ﺩﺭ ﺭﺍﺑﻄﻪ ﻫﻨﺮ ﻭ = ﻃﺒﻴﻌﺖ ﻣﻴﮕﻮﻳﺪ'ﮐﻮﺷ&#= 65206; ﻣﻦ ﺍﺑﺘﺪﺍ ﮐﺴ&= #65168; ﺗﻌﺒﻴﺮ ﺍﺳﺖ.ﮐ&= #65258; ﻫﻤﺎﻥ ﺗﺤﮑّﻢ &#= 65193;ﺭ ﺗﻤﺎﻣﻰ ﺗﺎﺑﻠ&#= 65262; ﻫﺎ ﺍﺳﺖ.ﻭﻯ ﻣﻴ= ﮕﻮﻳﺪ'ﻧﻤﻰ ﺗﻮﺍﻧﻢ ﻃﺒﻴﻌ&#= 65174; ﺭﺍ ﺣتی ﺒﺎ ﺧﻀ&#= 65262;ﻉ ﺗﻘﻠﻴﺪ ﮐﻨﻢ<sp= an dir=3DLTR>' ﺑﻠﮑﻪ᥽= 5;ﺎﭼﺎﺭﻡ ﺁﻧﺮﺍ ﺗﻔﺴﻴﺮ'&= #65261; ﺁﻧﺮﺍ ﺧﺎضع ﺮ= 5261;ﺡ ﺗﺎﺑﻠﻮ ﮐﻨﻢ. ﻳ= ﻌﻨﻰ ﻣﻘﺼﻮﺩ ﻭ ﻫﺪﻑ = ﺗﺎﺑﻠﻮ ﺩﺭ ﺁﻭﺭﺩﻡ. ﺍﻟ= ﺒﺘﻪ ﺑﺎﻳﺪ ﮔﻔﺖ'ﻫﺮ = ﻫﻨﺮﻣﻨﺪ ﻭﻫﺮ ﺗﻤﺎﺷﺎﭼ&#= 65264; ﻭ ﻫﻨﺮ ﺷﻨﺎﺵ ﻭ= ﻧﺎﻗﺪ ﻫﻨﺮﻯ'ﺑﺮﺣﺴﺐ &= #65207;ﺄﻥ ﻭﻣﻘﺎﻡ ﺗﮑﺎﻣ&#= 65248;ﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩﺵ ﺩﺭﻙ ﻫﻨﺮﻯ ﻭﻳ&= #65166; ﭘﻴﺎﺩﻩ ﮐﺮﺩﻥ &= #65165;ﻓﮑﺎﺭ ﻧﺴﺒﻰ ﺧﻮﺩ ﺭﺍ = ﺩﺭﮐﺎﺭﻫﻨﺮﻯ میﻨﻤﺎﻳﺪ. ﻭ ﻫ&#= 65198;ﮐﺪﺍﻡ ﻳﮑﻰ ﺍﺯ ﻋﻮﺍﻣ&= #65246; ﻭ ﻋﻨﺎﺻﺮ ﻫﻨﺮ = ﺭﺍ ﻣﻬﻢ ﻣﻴﺪﺍﻧﺪ &= #65261; ﺑﺪﺍﻥ ﺗﻮﺟّﻪ &#= 65193;ﺍﺭﺩ.ﮐﻪ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩﺵ ﺑﺪﺍﻥ ﮐﺸﺶ ﺩﺍ&= #65197;ﺩ. ﻭﺍﻟّﺎ ﺍﻭﻟﻴ= 5166;ﻯ ﺍﻟﻬﻰ ﺩﺭ ﮐﺎﺭ = ﻫﻨﺮﻯ ﺁﻧﻬﺎ'ﻭ ﻫﻢ ﺍﮔ= ﺮ ﻧﻘﺪﻯ ﺍﺯﻫﻨﺮ&#= 65263; ﮐﺮﺩﻧﺪ' ﺑﺎﺯ ﺍ= ﺯ ﺩﺭﻳﭽﻪ ﺭﻭﺍﻥ &= #65153;ﻟﻮﺩﻩ ﺩﻳﮕﺮﺍﻥ' ﺗﻔﮑ&= #1617;ﺮ ﻭ ﺻﺤﺒﺖ ﻭ ﺍﺭﺯ= ﻳﺎﺑﻰ ﻧﻤﻴﮑﻨﺪ .ﺑﻠﮑ&= #65258; ﺍﺯ ﻣﺤﻞ ﺳﻄﺢ ﻋ= ﺎﻟﻰ ﻧﺴﺒﻰ ﻭ ﺍﻟﻬﻰ = ﺧﻮﺩ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194;. ﺗﺎ ﭼﻪ ﻣﻘﺎﻡ ﺷ= ﻬﻮﺩﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #64400;ﻪ ﺣﺪّ ﺃﮐثرﻋﺮʌ= 05; ﺭﺣﻤﺎﻥ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﺳﺖ.ﺗﺎ ﺑﻌﺪﺍ = ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ'ﮐﺎﻣﻠﺎ&#= 65253; ﻭﻟﺎﻳﺖ ﻣﻬﺪﻭ&#= 65263; ﺍﺯ ﻣﺤﻞ ﻋﻘﻞ ﻭ= ﺳﻠﻴﻘﻪ ﺭﺏّ ﺍﻟﻌﺮﺵ ﺑ&#= 65198;ﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ'ﺍﻟ&= #65260;ﺎﻡ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;.ﭘس ﻫﻤﻪ ﺭﺍﺳﺖ ﻣﻴ&= #64405;ﻮﻳﻨﺪ'ﻭ ﻫﺮﭼﻪ ﻣﻴﮕﻮﻳ&#= 65256;ﺪ ﺩﺭ ﺳﻄﺢ ﻋﻘﻞ ﻭ= ﮐﻤﺎﻟﺎﺕ ﺧﻮﺩ ﻣﻴﺒA= 166;ﺷﺪ.ﻭ ﻫﻤﻪ ﻧﺎﺩﺭﺳﺖ &= #65251;ﻴﮕﻮﻳﻨﺪ'ﻧﺴ= 5170;ﺖ ﺑﺴﻄﻮﺡ ﺑﺮﺗﺮ&#= 65227;ﻘﻠﻰ ﻭ ﻣﻘﺎﻡ ﺗﮑﺎﻣ&= #65248;ﻰ ﺭﻭﺣﻰ ﺑﺎﻟﺎﺗ&#= 65198;.<o:p></o:p> ﺭ= ﻭﺩﺍﻥ ﺳﺨﺖ ﺍﺯ ﻃﺒﻴﻌ&= #65174; ﮔﺮﺍﺋﻰ ﺩﻓﺎﻉ &= #64400;ﺮﺩ'ﻭﺁﻧﺮﺍ ﺗﻨﻬﺎ ﺁﻟﻬﻪﺍ&#= 65263; ﺩﺍﻧﺴﺖ. زﻳﺮﺍ &= #64404;ﻴﺎﻫﺎﻥ ﻭ ﺣﻴﻮﺍﻧﺎﺕ'ﭼ&= #65258; ﺭﺳﺪ ﺑﻤﻮﺟﻮﺩ&#= 65165;ﺕ ﺃﺗﻤﻰ ﻭ ﺗﺤﺖ ﺃ= ﺗﻤﻰ'ﺧﻮﺩ ﻃﺒﻴﻌﺖ ﺳﺎﺯ ﻫ&= #65204;ﺘﻨﺪ.ﻭ ﻣﮑﻤّل ﻄﺒﻴﻌA= 174; ﺩﺭ ﺗﮑﺎﻣﻠﺎﺕ &= #65219;ﺒﻴﻌﻰ ﻧﻮﻋﻰ ﺧﻮﺩ'ﺗﺎ = ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺳﺪ.ﻭ = ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﺑﺠﻬﺎﻥ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻣﺘﻮﻟﺪ &= #65207;ﺪﻧﺪ ﮐﻪ ﻫﺴﺘﻴﻢ ﺗﺎ&= #65191;ﻮﺩﺭﺍ ﺑﮑﻤﺎﻟﺎﺕ ﻟﺎ&#= 65199;ﻡ ﺑﺮﺍﻯ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ'ﻭ ﺗﺎ ﺃﺑ= ﺪ ﺩﺭﺍﻧﻮﺍﻉ ﺑﺎ&#= 65199; ﮐﺎﻣﻠﺘﺮ ﺁﻣﺎ&#= 65193;ﻩ ﻧﻤﺎﻳﺪ.ﻭ ﻫﺮ ﺑ= ﺎﺭ ﺑﺎ ﻋﻘﻠﻬﺎﻯ ﺑ&= #65198;ﺗﺮ ﻣﻌﺎﺩﻝ ﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺧﻮﺩ'ﺗﺎ&= #65193;ﺭ ﺃﺑﺪﻳّﺖ ﺑﺨﺪ= 5165;ﻭﻧﺪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺑﺎﺯﮔﺸﺖﻳﺎﺑ= 5194;. ﻭ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓ= ﻴﮑﻮﻥ ﺭﺍ ﺗﻤﺎﻡ ﮐﺮﺩ&= #65257; ﺑﺎﺷﺪ. ﺁﻧﮕﺎﻩ = ﺧﺎﺗﻤﻪ ﺍﻳﻦ ﻓﺮﻣﺎﻥ ﺃ&= #65199;ﻟﻰ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﺗﺎ ﺧﺪﺍﻭﻧﺪ(ﻫ&= #65262;)ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻴﻬﺎ'ﻭ = ﺧﺎﻟﻖ ﺧﺪﺍﻯﺎﻟﻠﻪ'ﺑ&#= 65198;ﺍﻯ ﺍﻳﻦ ﺭﻭﺡ ﮐﺴﺐ = ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺍﻟﻠﻪ ﮐ&= #65198;ﺩﻩﻭ ﺩﺭ ﻣﻄﻠﻖ ﺃﺑﺪ&= #65267;ﺖ'ﻭﮐﺴﺐ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺁ&= #65191;ﺮﻳﻦ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65267;ﺎﻓﺘﻪ ﭼﻪ ﻭﻇﻴﻔﻪ ﺁﻓ&= #65198;ﻳﻨﺸﻰ ﺩﺭ ﺟﻬﺎﻥ ﻫﺎﻯ = ﺩﻳﮕﺮﻯ ﻏﻴﺮ ﺍﺯ ﺟﻬﺎﻥ = ﻫﺎﻯ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﻓﺮﻣﺎﻥ ﺑﮕﻴﺮ&#= 65193;.ﮐﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺑﺎ&#= 65267;ﺪ ﻣﻔﻴﺪﺑﺮﺍﻯﺘ= 4401;ﺎﻣﻞ ﺑﺨﺸﻰ ﺩﻳﮕﺮﺍ&#= 65253; ﮔﺮﺩﺩ.ﮐﺎﺭﻯ ﮐ&= #65258; ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﻣﻴﻨﻤﺎﻳﺪ.<o:p></o:p>= ﺭﻭ᥷= 3;ﺍﻥ ﻣﻴﮕﻮﻳﺪ' ﻫﻨﺮ&= #65251;ﻨﺪ ﺑﺎﻳﺪ ﻭﺭﺍﻯ ﻇ&= #65166;ﻫﺮ ﺻﻮﺭﺕ ﺭﺍ ﺑﻴﺎ&= #65169;ﺪ.ﮐﻪ ﻫﻤﺎﻥ ﻣﻌﻨﻰ ﺯ&= #65267;ﺒﺎﺋﻰ ﺣﻘﻴﻘﻰ'ﻣﻨﺎﺳ&#= 65168; ﻫﺮ ﻧﻮﻉ ﻣﻴﺒﺎ&= #65207;ﺪ.ﭼﻮﻥ ﺯﻳﺒﺎﺋﻰ ﻭ ﺟﻤ&= #65166;ﻝ ﺩﺭ ﻭﺭﺍﻯ ﻃﺒﻴ&= #65228;ﺖ ﻣﺎﺩﻯﻧﻬﻔﺘﻪ &#= 65165;ﺳﺖ.ﻭ ﻫﻤﺎﻥ ﺣﻘﺎﻳﻖ &= #64400;ﻤﺎﻟﻰ ﺍﻟﻬﻰ ﻏﻴﺒﻰ ﻭ = ﻧﺎﺩﻳﺪﻩ ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﻃ&= #65170;ﻴﻌﺖ ﻭ ﺗﻤﺎﻣﻰ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﺩﺭ ﺍﻳﻦ ﻃﺒﻴﻌ&= #65174;'ﻭ ﺍﺯ ﺟﻤﻠﻪﻣﺎ ﺍ&= #65255;ﺴﺎﻧﻬﺎ.ﻭﺟﻮ= 5193; ﺩﺍﺭﺩ.ﺍﻟﺒﺘﻪ &= #65251;ﺎ ﺩﺭ ﺍﻧﺤﺮﺍﻓﺎ&#= 65173; ﺷﻴﻄﺎﻧﻰ ﻭ ﻗﻬ&= #65240;ﺮﺍﺋﻰ ﻃﺒﻴﻌﻰ ﺑﺮﺍﻯ &= #65203;ﻘﻮﻁ ﮐﻪ ﺩﺭ ﺍﻧﺴﺎﻧ&= #65260;ﺎﻯ ﺑﺎ ﻋﻘﻞ ﺳوء ﺍ&#= 65203;ﺘﻔﺎﺩﻩ ﻣﻴﮑﻨﺪ. ﺍﺯ ﮐﺮ= ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ</= span>'ﺑﺪﻧﺒﺎﻝ ﻃﺒﻴﻌﺖ ﮔﺮﺍﺋ&#= 65264; ﻣﺬﻫﺒﻰ ﻭﺍﻧﺤ&#= 65198;ﺍﻑ ﻫﺎﻯ ﻋﻘﻴﺪﺗﻰ'&= #65261; ﻳﺎ ﻃﺒﻴﻌﺖ ﮔﺮ&= #65165;ﺋﻰ ﻫﺎﻯ ﻣﺎﺩﻯ ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ ﻏﻴﺮ &= #65251;ﺬﻫﺒﻰ' ﻭ ﻧﻴﺰ ﻃﺒﻴﻌﺖ = ﻟﺬﺕﺟﻮﺋﻰ'ﻭ ﺣﺘﻰ ﻃﺒﻴﻌﺖ ﺑ&= #65198;ﺗﺮﻯﺠﻮﺋﻴﻬA= 166;ﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺷ&= #65192;ﺼﻰ'ﮐﻪ ﺗﻤﺎﻣﻰ ﺍﻳﻦ ﺍ&= #65255;ﻮﺍع اﻧﺤﺮﺍﻓﺎﺕ ﻗ= 5260;ﻘﺮﺍﺋﻰ ﻭﮐﺎﺭﻣﺎﺳﺎﺯ= 5263; ﺑﺮﺳﻨﺪ' ﺗﮑﺮﺍ&= #65197; ﮔﺬﺷﺘﻪﻫﺎ ﺩﺭ &= #65153;ﻳﻨﺪﻩﻫﺎﻭﺩA= 197;ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #64344;س ﺍﺯ ﻣﺮﮒ ﻣﻴﺒﺎ&= #65207;ﺪ.ﻭ ﺑﺎ ﺭﻧﺞ ﺯﻧﺪﮔ&= #65264; ﻫﺎﻯ ﺍﻧﻮﺍﻉ ﺣ&= #65240;ﻴﺮ ﺗﺮ ﮐﻢ ﻋﻘﻞ ﺩﺭ= ﺗﮑﺎﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ' ﺑﺎﺯ ﺑ= ﻨﻮﻉ ﺑﺸﺮﻯ ﻭﻫﻤﻴﻦ &= #65175;ﻨﻬﺎ ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ &= #65193;ﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65198;ﺳﺪ. ﮐﻪ ﺑﺎﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺭﺳﻴﺪﻥ ﺑﺸﻬﻮ&#= 65193; ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﺏ&= #1617; ﺍﻟﻨﻮﻉ'ﺗﻨﻬﺎ &= #65261;ﻳﺰﺍﻯ ﻭﺭﻭﺩ ﺑﺠﻬﺎﻥ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65175;ﺮ ﺑﻌﺪﻯ ﺍﺳﺖ. ﻫﺪ= ﻓﻰ ﺍﻟﻬﻰ ﮐﻪ ﺗﻤﺎ&= #65251;ﻰ ﻣﻮﺟﻮﺩﺍﺕ' ﺣﺘ&= #65264; ﺭﻭﺡ ﻫﺮ ﺃﺗﻢ ﻣ= ﺎ ﺗﺤﺖ ﺃﺗﻢ ﻧﻴﺰ = ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮ&#= 65165;ﻉ' ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ&= #65259;ﻤﻴﻦ ﺳﻠﻮﻙ ﻭ ﺷﻬﻮﺩ&= #65259;ﺎ ﻣﻴﺮﺳﻨﺪ'ﮐﻪﺑ&#= 65170;ﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65200;'ﻭﺗﺎ ﺃﺑﺪ ﻣﻄﻠﻖ ﭘﻴ&= #65206;ﺑﺮﻭﻧﺪ. ﮐﻪ ﺣﺘﻤﺎ ﺑﺎﻳ&= #65194; ﺑﺮﻭﻧﺪ ﻭ ﺧﻮﺍ&= #65259;ﻨﺪﺭﻓﺖ.ﭘس ﻣﺎﺩﻩ ﺟﻤﺎﺩﻯ &= #65197;ﻭﺡ ﺃﺗﻤﻰ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﺩ. ﮐﻪ ﭘس ﺍﺯ ﻋﺒﻮ&= #65197; ﺍﺯ ﻣﺮﺍﺣﻞ ﻣﻮ&= #65183;ﻮﺩﻳّﺘﻬﺎﻯ ﻣﻮﻟﮑﻮﻟﻰ ﺑﮋ&#= 65255;ﻬﺎ'ﻭ ﻣﻮﺟﻮﺩﻳّﺘﻬA= 166;ﻯ ﮔﻴﺎﻫﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ ﻭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧ= ﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ.ﺳﭙس ﮐﺎ&#= 65197;ﻯ ﮐﻪ ﻫﻤﮕﻰ ﻣﺎ ﺍ= ﻧﺴﺎﻧﻬﺎ ﻣﻴﺘﻮﺍﻧﻴﻢ ﺭ&#= 65165;ﻩ ﺁﻳﻨﺪﻩ ﺃﺑﺪﻯ &= #65191;ﻮﺩﺭﺍ ﮐﻮﺗﺎﻩ ﮐﻨﻴﻢ &= #65261; ﻧﻤﻰ ﮐﻨﻴﻢ. ﻣﮕ= ﺮ ﭘس ﺍﺯ ﺭﻧﺠﻬﺎ&#= 65263; ﺗﻮﻟﺪﺍﺕ ﺣﻘﻴ&#= 65198;ﻧﺴﺦ ﻭﻣﺴﺦ ﻭ ﻓﺴﺦ ﻭ= ﺭﺳﺦ ﻭﻭﺳﺦ .<o:p></o:p> ﺩﺭ ﻭᥴ= 5;ﻗﻊ ﻃﺒﻴﻌﺖ ﺭﺍ ﺑﺎ&= #65267;ﺪ ﺑﺎ ﺩﻳﺪﻯ ﺍﻟﻬ&= #65264; ﻭ ﺗﮑﺎﻣﻠﻰ ﻭ ﺳ= ﻠﻮﮐﻰ ﻣﻠﺎﺣﻈﻪ ﮐﺮﺩ. = ﻭﺗﻨﻬﺎ ﻓﻠﺴﻔﻪ ﺑﺮﺍﻯ &= #65199;ﻧﺪﮔﻰ ﺍﺳﺖ. ﻭ ﺑﻘﻴﻪ ﻓ= ;ﻠﺴﻔﻪﻫﺎ ﺑﺎﻫﺮ ﺯﻳﺒﺎﺋ&#= 65264; ﺑﺎﺯ ﺟﻬﻨّﻢ ﭘ&#= 65198;ﻭﺭﻯ ﻭﮐﺎﺭﻣﺎﺳﺎﺯ= 5263;ﺪﺭ ﺟﻬﺎﻧﻮﻡ ﺟﻬﺎ&#= 65253;'ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ ﺣﻘﻴﺮ ﺗﺮ ﻣﻴﺒ&= #65166;ﺷﺪ. ﮐﻪ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻣﺎ ﻓﺮﺍﺭﻯ ﺍﺯ = ﻓﻄﺮﺕ ﻭ ﻣﺪﺑّﺮﺍﻥ ﺍ&#= 65247;ﻬﻰ ﺧﻮﺩ ﻧﻴﺴﺖ. ﺑﺨ= ﺼﻮﺹ ﺁﻧﭽﻪ ﮐﻪ ﺍﻧﺤ&= #65198;ﺍﻓﺎﺕ ﻣﺬﻫﺒﻰ ﻭ ﺩﻳﻨ&= #65264; ﻏﻴﺮﺳﻠﻮﮐﻰ'ﻭ &= #65169;ﻬﺮ ﻧﺎﻣﻰ ﮐﻪ ﺑﻮﺩ&= #65257; ﺑﺎﺷﺪ'ﺑﺎﻋث ﻗ&#= 65260;ﻘﺮﺍﻯ ﺷﺪﻳﺪ ﺗﺮ ﺭﻭﺡ = ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﺁﺧﻮﻧﺪ ﭘﺮﺳﺘ&#= 65264;'ﻭ ﺑﻘﻮﻝ ﻣﺤﻤﺪ ﺍ&= #65169;ﻠﻴس ﭘﺮﺳﺘﻰ'ﺁﺧﻮﻧ&#= 65194; ﺩﺭﻟﺒﺎس ﮐﺎﺫ= 5167; ﺭﻭﺣﺎﻧﻴّﺖ ﻣ= 5268;ﺒﺎﺷﺪ. ﻓﻠﺴﻔﻪ ﺳﻴﺮ ﺁ&= #65235;ﺎﻕ ﻭ ﺃﻧﻔس ﻫﻤﻴﻦ &= #65235;ﻄﺮﺕ ﻃﺒﻴﻌﻰ ﻭ ﺑﺪﻭ&= #65253; ﺍﻧﺤﺮﺍﻓﻰ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺯﻣ&= #65166;ﻥ ﻧﺴﺒﺘﺎ ﮐﻮﺗﺎ&#= 65257;' ﻫﻔﺖ ﺳﺎﻝ ﺍﺯ ﻋ= ﻤﺮ ﻫﻔﺘﺎﺩ ﺳﺎﻟﻪ &= #65251;ﻴﺘﻮﺍﻧﺪ'ﭼﻨ= 5166;ﻥ ﺭﻫﺮﻭﻯ ﺳﻠﻮﮐ&#= 65264; ﻧﻤﺎﻳﺪ ﮐﻪ ﮔﻮ&= #65163;ﻰ ﻫﺮ ﺷﺐ ﻗﺪﺭﻯ ﺭ= ﺍ ﺻﺪ ﺳﺎﻝ ﺭﻫﺮﻭ&= #65263; ﮐﺮﺩﻩ.ﻭ ﭘس ﺍﺯ = ﻣﺮﮒ ﻫﻔﺖﻫﺰﺍﺭ ﺳﺎ&#= 65245; ﺑﻌﺪ ﺗﻮﻟﺪ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺩﺭ ﺟﻬﺎ&= #65253; ﭘﻴﺪﺍ ﺧﻮﺍﻫﺪ &= #64400;ﺮﺩ.ﺍﻟﺒﺘﻪ ﺍﻧﺴﺎﻥ ﻫﺮﮔﺰ &= #65165;ﺯ ﻣﮑﺎﻧﻴﺰﻣﻬﺎ= 5263; ﺗﻐﻴﻴﺮ ﻭ ﺗﺤﻮ&= #65245; ﻭ ﺗﮑﺎﻣﻞ ﺩﺭ ﺭ= ﻭﺍﻥ ﻭ ﺭﻭﺡ ﺍﻟﻬﻰ ﺧ= ﻮﺩ' ﺧﺒﺮ ﻭ ﺍﺣﺴﺎﺳ&= #65264; ﻧﺪﺍﺭﺩ.ﮐﻪ &#= 65193;ﺭ ﺳﻠﻮﻙ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﺃﻧﺪﮐﻰ &= #65165;ﺯ ﺁﻥ ﺷﻨﺎﺧﺘﻪ ﻣ&= #65268;ﺸﻮﺩ'ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻧ&= #65268;ﺰ ﺗﻌﻠﻴﻢ ﺑﺪﻫﻨ&#= 65194;. ﺍﻳﻦ ﺑﻰ ﺧﺒﺮﻯ = ﻫﺎ ﻭ ﺟﻬﺎﻟﺘﻬﺎﻯ &= #65193;ﺭ ﻇﺎﻫﺮ' ﺁﮔﺎﻫﻰ = ﻫﺎﻯ ﻧﺴﺒﻰ ﻭ ﺃﻧﺪﻙ = ﻭ ﮐﻢ ﺩﺍﻧﻰ ﺍﺳﺖ'= ﮐﻪ ﻋﻠﻞ ﺗﻐﻴﻴﺮﺍ&#= 65173; ﺩﺭﻫﺴﺘﻰ ﺟﻬﺎ&#= 65253; ﻭﻫﺴﺘﻰ ﺭﻭﺣﻰ &= #65191;ﻮﺩﺭﺍ' به (ﺍﺗّﻔﺎﻕ) و تصادف ﻧﺴﺒﺖ ᥽= 1;ﻴﺪﻫﺪ'ﻭﺣﺮﮐﺎ= ﺕ ﺗﺼﺎﺩﻓﻰ ﻭ ﺧﻮ&= #65193;ﺑﺨﻮﺩﻯ ﺩﺭﻫﺴﺘﻰ ﺭﺍ ﺗ&= #65212;ﻮﺭ ﻣﻴﮑﻨﻨﺪ ﭘس ﺧ&#= 65194;ﺍﺋﻰ ﻫﻢ ﻧﻴﺎﺯ ﻧﻴﺴ&= #65174; ﮐﻪ ﺑﺎﻭﺭ ﺩﺍﺷ&= #65174;.<o:p></o:p> ﻫﻨﺮ ᥽= 1;ﺎﺩﻯ ﺩﺭ ﻭﺍﻗﻊ'ﭼﻮﻥ = ﻋﮑّﺎﺳﻰ ﻓﻮﺗﻮﮔﺮﺍﻓﻰ &#= 65165;ﺳﺖ.ﻭ ﻳﺎ ﻗﺎﻟﺐ ﮔﻴﺮ&= #65263;.ﮐﻪ ﮔﺮﭼﻪ ﮐﻤﻰ ﻧﻘ&= #65206; ﺩﺳﺘﮑﺎﺭﻯ ﻭﻋ&#= 65240;ﻞ ﺑﺸﺮﻯ ﺩﺭﻫﻨﺮ &= #65251;ﺎﺩﻯ ﻫﺴﺖ'ﺑﺎﺯ ﺟﺰﺋ&= #65264; ﺍﺯ ﻃﺒﻴﻌﺖ ﻫﺴ&= #65176;ﻰ ﻭ ﻓﻄﺮﺕ ﺷﺨﺼﻰ = ﻫﻨﺮﻣﻨﺪ ﻭ ﻧﺎﻇﺮ ﻫﻨﺮ ﻭ= ﻧﺎﻗﺪ ﻫﻨﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭﻟﻰ ﻫﻨﺮ ﺣﻘﻴﻘﻰ ﻭ<= /span> </spa= n>ﺟﻤﺎﻝ ﺑﺮﺗʋ= 98;'ﺩﺭﻙ ﺑﺎﻃﻨﻰ ﻭ ﻣﻌﻨ&= #65262;ﻯ'ﻭ ﺣﺘﻰ ﺑﺎﻃﻨﻰ ﺗ&= #65198; ﺷﻬﻮﺩﻯ ﻭ ﺩﺭﮐ&= #65260;ﺎﻯ ﻣﻴﻨﻮﻯ ﻭ ﺷﻬﻮ&= #65193;ﻋﻘﻠﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻣﻴﺒﺎﺷﺪ.ﺁﻧﻬ&#= 65250; ﺗﺎﺣﺪﻭﺩﻯ ﻭ ﺳ&= #65252;ﺒﻮﻟﻴﻚ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ &#= 65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﻳﺪﻧﻰ &= #65169;ﭽﺸﻢ ﺩﻝ ﻭ ﻋﻘﻞ ﻣﻴﺒ= ﺎﺷﺪ.ﮐﻪ ﺑﺎ ﺣﻘﻴﻘﺖ ﻣﺎ&= #65259;ﻮﻯ ﺟﻬﺎﻥ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺷﺒﺎﻫﺘﻰ ﺩﺍﺭ&#= 65193;'ﻭﻟﻰ ﻳﮑﺴﺎﻧﻰ ﻧﺪﺍ&#= 65197;ﺩ.ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﭘﻴﭽﻴﺪﻩ</sp= an> &#= 65175;ﺮ ﺗﮑﻨﻴﮑﻰ ﻭ ﻋﻘ&= #65248;ﻰ'ﻭ ﻣﻮﺟﻮﺩﻳّﺖ ﻧ= 5262;ﻋﻰ ﺑﻴﺶ ﺍﺯ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﻫ= ﻨﺮﻣﻨﺪﺍﻥ ﻣﺎﺩﻯ'ﮐﻪ ﻋﻤﻠ&= #65166; ﻫﻨﺮﻣﻨﺪﺍﻥ ﻋ&#= 65166;ﺟﺮ ﺍﺯﺗﻌﺎﻟﻰ ﺍﻟ&#= 65260;ﻰ ﻫﺴﺘﻨﺪ' ﺑﺨﺎﻃ&= #65198; ﺁﻟﻮﺩﮔﻰ ﻧﻔس &#= 65261; ﺭﻭﺍﻥ ﺍﻣّﺎﺭ= 5257; ﺧﻮﺩ' ﻧﻤﻴﺘﻮﺍ&= #65255;ﺪ ﻫﻨﺮﻯ ﺑﺮﺗﺮ ﺗ&= #65198; ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺗﻨﻬﺎ = ﺧﻮﺍﺳﺘﻪ ﻣﺸﺘﺮﻳﺎﻥ ﺧﻮ&#= 65193;ﺭﺍ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮﻯ = ﺗﺮﺳﻴﻢ ﻣﻴﮑﻨﻨﺪ.ﻭ ﻟﺬ&= #65165; ﺑﻬﺘﺮ ﺍﺳﺖ' ﻫﻨ= ﺮﻣﻨﺪﺍﻥ ﻳﺎ ﻣﺪﻋﻴﺎﻥ ﻋ&= #65208;ﻖ ﻫﻨﺮﻯ' ﻧﺨﺴﺖ ﺧ= ﻮﺩﺭﺍ ﺍﻧﺴﺎﻧﻰ ﺳﺎﻟ&#= 65242; ﺩﺭ ﺗﻦ ﻭ ﺩﺭ ﺫﻫ= ;ﻦ'ﻭ ﺑﺨﺼﻮﺹ ﺩﺭ ﺭﻭ&= #65165;ﻥ ﻧﺎ ﺧﻮﺩﺁﮔﺎﻩ &= #65191;ﻮﻳﺶ ﮐﻨﻨﺪ'ﻭ ﺁﺩﻣﻰ = ﺍﻟﻬﻰ ﮔﺮﺩﻧﺪ ﺁﻧﮕﺎ&#= 65257; ﺍﺯ ﺩﻳﺪ ﮐﻤﺎﻝ = ﺍﻟﻬﻰ ﻫﺎﻯ ﺧﻮﺩ' ﻫﻨﺮ= ﻧﻤﺎﺋﻰ ﻧﻤﺎﻳﻨﺪ.ﻣﺎﻧ&#= 65256;ﺪ ﮔﻔﺘﻪ ﭘﺎﺳﮑﺎ&#= 65245; ﮐﻪ ﻣﻴﮕﻮﻳﺪ'ﺑ&= #65248;ﻮﻍ ﻫﻨﺮﻯ ﻭ ﺑﻠﺎﻏ&= #65174; ﺑﻴﺎﻧﻰ'ﻭﻫ= ;ﻨﺮﻫﺎﻯ ﺣﻘﻴﻘﻰ'ﻫﻴﭻ ﺳ&= #65256;ﺨﻴّﺘﻰ ﺑﺎ ﻫﻨﮕﺮﻫﺎﻯ &= #65251;ﺎﺩﻯ ﻭﻫﻨﺮﻧﻤﺎﺋﻰ &#= 65169;ﻴﻤﺎﺭﺍﻥ ﺭﻭﺍﻧﻰ ﻧﺪﺍﺭ&#= 65193;.ﻣﮕﺮ ﭘس ﺍﺯ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺩﺭ ﺗﺨﻠﻴﻪ ﻭ ﺗ= ﺤﻠﻴﻪ ﺗﺎ ﺗﺠﻠﻴﻪ ﻫﺎ&= #65263; ﺍﻟﻬﻰ.ﻭ ﻟﺬﺍ ﻫ= ﻨﺮﺷﻨﺎﺳﻰ ﻣﻴﮕﻮﻳﺪ ﻫﻨﺮ &= #65187;ﻘﻴﻘﻰ'ﺍﺯ ﻫﻤﻪ ﻫﻨﺮﻫﺎﻯ &= #65251;ﺎ ﻣﺴﺨﺮﻩ ﻣﻴﮑﻨ&#= 65194;.ﺯﻳﺮﺍ ﺗﻨﻬﺎ ﻫﻨﺮ ﻧﺰ&= #65193; ﺁﺭﻳﺎﺋﻴﺎﻥ ﺁ&#= 65197;ﻳﺎ ﺷﺪﻩ ﺍﻟﻬﻰ'ﻭ ﻧ= ﻴﺮﻭﺍﻧﺎ ﮔﺮﺩﻳﺪ ﺑﺎ ﺍﻧ&= #65262;ﺍﺭ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ی ﻤﻴﺒﺎﺷﺪ.ﮐﻪ ﻫ&= #65256;ﺮﻫﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﭘﻨﺪ&= #65165;ﺭ ﻭﮔﻔﺘﺎﺭ ﻭ ﮐﺮ&= #65193;ﺍﺭ ﻭ ﺭﻓﺘﺎﺭ ﺩﺍﺭ&= #65255;ﺪ ﻭ ﺑس.<o:p></o:p> ﺑﺎﺯ ﻫﻨ= ;ﺮﻫﺎﺋﻰ ﻫﺴﺘﻨﺪ ﮐﻪ ﺗﻘ&= #65248;ﻴﺪﻯ ﺍﺯ ﻃﺒﻴﻌﺖﻧﺪ&#= 65165;ﺭﻧﺪ.ﻣﺎﻧﻨﺪ ﻣﻮﺳﻴﻘﻰ ﻭﻣﻌ&#= 65252;ﺎﺭﻯ. ﮔﻮﺋﻰ ﻣﻴﮕﻮﻳ&#= 65194;' ﻫﻨﺮ ﺍﺯ ﺁﻥ ﻟﺤ= ﺎﻅ ﻫﻨﺮ ﺍﺳﺖ'ﭼﻪ ﺑ= ﺎ ﻃﺒﻴﻌﺖ ﮐﺎﺭﻯ &= #65255;ﺪﺍﺭﺩ'ﻭﺗﻘﻠ= 5268;ﺪ ﻧﮑﺮﺩﻩ ﺍﺑﺪﺍ&#= 65225; ﺩﺍﺭﺩ.ﻧﻪ ﻓﻘﻂ = ﺍﺯ ﻃﺒﻴﻌﺖ ﻣﺎﺩﻯ &= #65261;ﺩﻭﺭﻧﻤﺎﻫﺎ ﻭﺯﻳﺒﺎﺋﻰ ﻫﺎ&#= 65263; ﻣﺤﺴﻮس ﺑﻠﮑﻪ &#= 65187;ﺘﻰ ﺍﺯ ﻃﺒﻴﻌﺖ ﻭ ﻓ= ﻄﺮﺕ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺍ&= #65247;ﻬﻰ ﻧﺸﺪﻩ ﺧﻮﻳﺶ'ﻭ = ﺑﺎ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ &= #64344;ﺮ ﻋﻘﺪﻩ ﺣﻴﻮﺍﻧ&#= 65264;'ﻭ ﻋﻘﻴﺪﻩ ﻫﺎﻯ ﺍ&= #65255;ﺤﺮﺍﻓﻰ'ﮐﻪ ﺩﻟﻴﻞ ﺩﺍﺷﺘﻦ &= #65203;ﻄﻮﺡ ﻋﻘﻠﻰ ﭘﺎﺋﻴﻦ &= #65175;ﺮﻣﻴﺒﺎﺷﺪ' ﺑﺎﺯ ﺗﻘﻠﻴﺪ ﻧ&= #65252;ﻰ ﺧﻮﺍﻫﻨﺪ ﺑﮑﻨ&#= 65256;ﺪ.ﺍﮔﺮ ﺑﺨﻮﺍﻫﻨﺪ ﻫﻨ&#= 65198;ﻣﻨﺪﻯ ﺣﻘﻴﻘﻰ ﻭ ﺍﻟﻬ&= #65264; ﺷﻮﻧﺪ . ﺿﻤﻨﺎ<= span dir=3DLTR> </spa= n>ﺑﺮﺧﻰ ﻫﻨﺮʌ= 59;ﺎﻯ ﻧﻤﺎﻳﺸﻰ'ﻣﺎﻧ&#= 65256;ﺪ ﻋﮑّﺎﺳﻰ ﻭ ﺍﺩ&#= 65169;ﻴﺎﺕ ﺍﺯ ﻃﺒﻴﻌﺖ ﺗﻘ&= #65248;ﻴﺪ ﺩﺍﺭﻧﺪ'ﮐﻪ ﺍﺯ = ﻧﻮﻉ ﺗﻘﻠﻴﺪ ﻣﻄﻠﻖ &= #65251;ﻴﺒﺎﺷﺪ.ﺯﻳﺮ= 5165; ﻫﻨﺮ ﺻﻨﻌﺘﻰ ﺩ&= #65165;ﺭﻧﺪ.ﮐﻪ ﺑﺎ ﮐﻤﻚ ﺻﻨﻌﺖ = ﺑﺮﺧﻰ ﺍﺯ ﺗﺄثیرﺍﺕ A= 251;ﻔﺘﻌﻞ ﻭ ﻣﺼﻨﻮﻋﻰ'ﺑﺮ&= #65165;ﻯ ﺗﺤﺮﻳﻚ ﻋﻮﺍﻃ&#= 65234; ﻧﺎﻇﺮﺍﻥ ﻫﻨﺮ &= #65191;ﻮﺩ ﺑﮑﺎﺭ ﻣﻴﺒﺮﻧ&#= 65194;.ﻭ ﻧﺒﺎﻳﺪ ﭼﻮﻥ ﭘ&= #65268;ﮑﺎﺳﻮ ﮔﻔﺖ'ﮐﻪ ﻃﺒﻴﻌ&= #65174; ﻭ ﻫﻨﺮ ﺩﺭ ﭘﺪﻳ= ﺪﻩ ﻫﺎ'ﮐﺎﻣﻠﺎ ﻣﺨʋ= 66;ﻟﻒ ﻫﻢ ﻣﻴﺒﺎﺷﻨﺪ. = ﺷﺎﺭﻝ ﻟﺎﻟﻮ ﻣﻴﮕﻮﻳ&#= 65194;'ﻃﺒﻴﻌﺖ ﻏﺎﻓﻞ ﺩﺭ ﺁﻳﻨ&= #65258; ﻭ ﺩﺭﻋﮑّﺎﺳﻰ &#= 65251;ﻨﻌﮑس ﻣﻴﺸﻮﺩ'ﻭ ﻧﻪ ﺩ= ﺭ ﺁثاﺭ ﺭﻓﺎﺋﻴA= 246;.ﮐﻪ ﻃﺒﻴﻌﺖ ﺑﻴﺪﺍ&#= 65197; ﺷﺪﻩ' ﻋﻤﻠﺎ ﺍﺯ= ﻃﺒﻴﻌﺖ ﻭ ﻓﻄﺮﺕ ﺭﻭﺍﻧ&= #65264; ﻭ ﻋﻘﻠﻰ ﻫﻨﺮﻣ&= #65256;ﺪ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ.&= #65199;ﻳﺮﺍ ﻃﺒﻴﻌﺖ ﺩﺭ ﺫﺍ&= #65173; ﺧﻮﺩ ﺯﺷﺖ ﻭ ﺯﻳ= ﺒﺎ ﻧﺪﺍﺭﺩ.ﮐﻪ ﺩﺭ = ﻭﺍﻗﻊ ﺯﻳﺒﺎﺋﻰ ﺧﺎﺹ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﻭﻟﻰ ﺩﺭ = ﺃثر ﻫﻨﺮﻯ ﺯﺷﺖ ﻭﺯ&= #65267;ﺒﺎ ﺍﺯ ﻃﺒﻴﻌﺖ ﺩﻳ&= #65194;ﻩﻧﻤﻴﺸﻮﺩ.ﺯ= 5267;ﺮﺍ ﺑﺴﺘﻪ ﺑﺘﮑﻨﻴ&#= 65242; ﻭ ﺻﻨﻌﺖ ﻭ ﻣﻬﺎ= ﺭﺕ ﺍﻧﺴﺎﻥ ﮐﻪ ﺩﺭ = ﻫﻨﺮ ﺻﻨﻌﺘﻰ ﺩﺧﺎﻟ&#= 65174; ﻣﻴﮑﻨﺪ.ﭼﻪ ﺑﺴ&= #65166; ﻃﺒﻴﻌﺖ ﺯﺷﺘﻰ &= #65165;ﺯ ﻧﻈﺮ ﻣﺎ'ﺩﺭ ﻳﻚ= ﻫﻨﺮﻣﻨﺪ ﺯﻳﺒﺎﺋی ﺪﺭﺁ= 5267;ﺪ.ﻣﺎﻧﻨﺪ ﺗﺎﺑﻠﻮﻫﺎﻯ ﻣ&#= 65262;ﺭﻳﻠﻮ ﮐﻪ ﺑﺴﻴﺎﺭ ﺯﻳ&= #65170;ﺎ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺯﺷ&= #65174; ﻣﻴﺪﺍﻧﻨﺪ.ﺩﺭ&#= 65203;ﺖ ﺍﺳﺖ ﮐﻪﻣﺎ ﺩﺭ = ﻃﺒﻴﻌﺖ ﺍﺯ ﻣﻮﺟﻮﺩﺍﺕ &= #65255;ﻤﻮﻧﻪﺍﻯ ﺍﺳﺘثناﺋﻰ ﺗʌ= 28;ﺠّﺐ ﻣﻴﮑﻨﻴﻢ.ﻭﻟﻰ &= #65193;ﺭ ﮐﺎﺭ ﻫﻨﺮﻯ ﻟﺰ&= #65261;ﻣﻰ ﻫﻢ ﻧﺪﺍﺭﻧﺪ'ﮐ&= #65258; ﺍﻳﻦ ﺃثر ﻫﻨﺮ= 5263; ﻧﻤﻮﻧﻪ ﺑﺎﺷﺪ'&= #65175;ﺎ ﺯﻳﺒﺎ ﺧﻮﺍﻧﺪ&#= 65257; ﺷﻮﺩ. ﺯﺷﺘﻰ ﻃﺒ= ﻴﻌﺖ'ﺧﻮﺩ ﻋﻨﺼﺮ ﺯﻳﺒﺎﺋ&#= 65264; ﻭ ﺟﻤﺎﻝ ﻫﻨﺮﻯ = ﺩﺍﺭﺩ.ﻭﻟﻰ ﻗﺒﻴﺢ ﺯﺷﺖﻫﻨ&#= 65198;ﻯ ﻫﻨﺮﻣﻨﺪﻯ اﺳ= 5174;' ﮐﻪ ﺑﺎﻳﺪ ﻣﻮﺭ&= #65193; ﺑﺮﺭﺳﻰ ﺑﻴﺸﺘ&#= 65198; ﻗﺮﺍﺭﮔﻴﺮﺩ.ﺯ&#= 65207;ﺘﻰ ﻃﺒﻴﻌﺖ ﺑﺮﺍﻯ &= #65259;ﺮﻋﻨﺼﺮﻯ ﻗﻮﻯ ﺗﺮ ﺍﺯ ﺯﻳ= ﺒﺎﺋﻰ ﻃﺒﻴﻌﻰ ﺍﺳﺖ.ﻣ&= #65166;ﻧﻨﺪ ﺳﻴﻤﺎﻯ ﺑﻴﻤﺎ&#= 65197;ﺍﻥ ﻭﻭﻟﮕﺮﺩﺍﻥ ﺩ&#= 65197; ﻳﻚﺗﺎﺑﻠﻮ.ﺯﻳ&#= 65198;ﺍ ﺣﻘﻴﻘﺖ ﺑﺎﻃﻨ&#= 65264; ﻫﻨﺮﻯ ﺩﺭ ﺁﻧﻬ&= #65166; ﺁﺳﺎﻧﺘﺮ ﻇﺎﻫ&#= 65198; ﺷﺪﻧﻰ ﻣﻴﺒﺎﺷ&#= 65194;.<o:p></o:p> ﺑﺮﺍﻯ= ; ﻫﺮ ﻫﻨﺮﻣﻨﺪ' ﻫﻤﻪ = ﭼﻴﺰ ﺩﺭ ﻃﺒﻴﻌﺖ ﺯﻳ&= #65170;ﺎ ﺍﺳﺖ. ﮐﺎﻧﺖ ﻣﻴ= ﮕﻮﻳﺪ'ﺯﻳﺒﺎﺋ&#= 65264; ﻃﺒﻴﻌﺖ ﻳﻚ ﭼﻴ&= #65200; ﻭﺍﻗﻌﺎ ﺯﻳﺒﺎ &= #65165;ﺳﺖ.ﻭﻟﻰ ﺯﻳﺒﺎﺋﻰ ﻫﻨﺮ&#= 65263; ﺗﺼﻮﻳﺮﻯ اﺯ ﺯ&#= 65267;ﺒﺎ ﻣﻴﺒﺎﺷﺪ. ﻭﻃﺒ&= #65268;ﻌﺖ ﻣﺎﺩﻯ ﮐﺎﺭ ﺯﻳ&= #65170;ﺎﺋﻰ ﻧﺪﺍﺭﺩ.ﮐﻪ ﺍﻳ&= #65254; ﺍﺯ ﺍﻧﺘﺰﺍﻉ ﺫ&= #65259;ﻨﻰ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭ ﺫﺍﺗﺎ ﺭﻧﮓ ﻭ ﻋ= ﻠﺎﻗﻪﺑﺰﻳﺒﺎ= 5163;ﻰ ﻧﺪﺍﺭﺩ ﻫﻤﺎﻥ &= #65219;ﻮﺭ ﮐﻪ ﻃﺒﻴﻌﺘﺎ ﻧ&= #65268;ﺰ ﺭﻧﮓ ﻣﻨﻄﻘﻰ ﻧ&= #65194;ﺍﺭﺩ. ﮐﻪ ﺍﻳﻦ ﻣﻨﻄﻖ = ﻫﺎ'ﺍﻧﺘﺰﺍﻉ ﺫﻫﻦ ﺍﻧﺴﺎﻥ'ﺑ&= #65198;ﺣﺴﺐ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﻭﺩﺭ ﻃﺒﻴﻌﺖ ﻣﺎﺩﻯ'&= #64380;ﻴﺰﻯ ﺑﻨﺎﻡ ﻣﻨﻄﻖ ﻭ = ﺍﺧﻠﺎﻕ ﻭ ﺯﻳﺒﺎﺋﻰ = ﻧﻴﺴﺖ.ﻭ ﺗﮑﺎﻣﻞ ﺍﺭﺍﺩ&#= 65263; ﺩﺭ ﺧﻮﺩ ﻧﺪﺍﺭ&= #65193;.ﮔﺮﭼﻪ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺭﺍ ﺩﺍﺭﺩ. ﻭﻟﻰ= ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ ﺫﻫﻦ ﺍ&= #65255;ﺴﺎﻥ' ﺑﺮﺍﻯ ﺍﻧﺘﺰﺍ&#= 65225; ﺯﻳﺒﺎﺗﺮ ﻭ ﺍﺧ&= #65248;ﺎﻗﻰ ﺗﺮ ﻭﻣﻨﻄﻘﻰ ﺗ&= #65198;'ﻧﻴﺎﺯ ﺑﺎﻳﻦ ﻃﺒﻴﻌﺖ &= #65193;ﺍﺭﺩ.ﺗﺎ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﮊ= ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ'ﺯﻣ&= #65268;ﻨﻪ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65153;ﻧﺮﺍ ﭘﻴﺪﺍ ﮐﻨﺪ.ﮐﻪ = ﺗﻨﻬﺎ ﺳﺎﻟﮑﺎﻥ ﺍﻟﻬ&#= 65264; ﭼﻨﻴﻦ ﻣﻴﮑﻨﻨ&#= 65194;.ﮐﻪ ﺑﻬﻨﺮ ﺍﻟﻬﻰ ﺑ&= #65198;ﺗﺮ ﺍﺯ ﻫﻨﺮ ﻣﺎﺩﻯ = ﻳﺎ ﻫﻨﺮ ﻃﺒﻴﻌﻰ ﻭ = ﻋﻠﻤﻰ ﻭ ﺻﻨﻌﺘﻰ ﻣﻴﺮ&= #65203;ﺪ. <o:p></o:p> ﺑﺮﺍﻯ ﺷ= ;ﻨﺎﺧﺖ ﺯﻳﺒﺎﺋﻰ ﻫﻨﺮ'&= #65169;ﺎﻳﺪ ﺑﺨﻮﺩ ﻫﻨﺮ ﻣﺮ&= #65165;ﺟﻌﻪ ﮐﺮﺩ.ﻧﻪﺑﻄﺒﻴ&#= 65228;ﺖ ﻭ ﺍﺭﺯﺵ ﺟﻤﺎﻟ&= #65264; ﮐﻪ ﺫﺍﺗﺎ ﺻﻨﻌ&= #65176;ﻰ ﻭ ﺗﮑﻨﻴﮑﻰ ﻏﻴ&= #65198; ﻃﺒﻴﻌﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﻫﻤﭽﻨﺎﻥ ﺍﻧ&= #65176;ﺰﺍﻉ ﺫﻫﻨﻰﺍﻧﺴﺎﻥ &#= 65239;ﺒﻞ ﺍﺯ ﮐﻤﺎﻝ ﻭﻣﻬ&= #65166;ﺭﺗﻬﺎ ﺍﺳﺖ. ﺯﻳﺒﺎﺋﻰ = ﺷﻨﺎﺳﺎﻥ ﻭﻫﻨﺮﻣﻨﺪﺍﻥ &#= 65251;ﻌﺎﺻﺮ ﺗﻤﺎﻳﻞ ﺑُﺮﺩ &#= 65255;ﻈﺮﻳّﻪ ﺗﻘﻠﻴﺪ ﺑﺎﺻﻤ&#= 65258;ﺍﻯ ﺍﺯ ﻃﺒﻴﻌﺖ ﺩﺍ&= #65197;ﻧﺪ.ﺗﺎ ﺟﻬﺎﻧﻰ ﭘﺮ ﺍﺯ = ﺣﻴﻮﻳّﺖ. ﻭ ﺗﻨﻬﺎ ﺑﺮﺍﻯ = ﺗثبیبت ﻣﻈﺎﻫﺮ ﺯﻧﺪﻩ&#= 65169;ﺴﺎﺯﺩ' ﮐﻪ ﺍﺯ ﺣﻘّﺎﻧ&#= 65268;ّﺖ ﻣﻮﺿﻮﻋﻰ ﺁﺑﮋ&#= 64400;ﺘﻴﻮ ﻣﺎﺩﻯ ﺍﮐﺘﻔﺎ &= #65255;ﻤﺎﻳﻨﺪ.ﻭ ﺑﻘﻮﻝ ﭘﻴﮑﺎﺳ&#= 65262; ﻫﻨﺮ ﺩﺭﻭﻏﻰ ﺍ&= #65203;ﺖ'ﮐﻪ ﺑﺎﻋث ﺷﻨﺎﺧﺖ &#= 65187;ﻘﻴﻘﺖ ﻣﻴﺸﻮﺩ.ﻭﺣﺪّ &#= 65155;ﻗﻞ ﺣﻘﻴﻘﺘﻰ ﻧﻴﺰ &= #65239;ﺎﺑﻞ ﻓﻬﻢ ﻣﺎ ﺑﺎﺷﺪ<= /span> </spa= n>ﺍﻟﺒﺘﻪ ﭘﻴʄ= 01;ﺎﺳﻮ ﺍﺯ ﺣﻘﻴﻘﺖ ﺍﻟ&= #65260;ﻰ ﺻﺤﺒﺖ ﻧﻤﻰ ﮐﻨ&= #65194;.ﺑﻠﮑﻪ ﺍﺯ ﺣﻘﻴﻘﺘﻰ ﮐ&= #65258; ﺩﺭ ﺍﻣﻮﺭ ﻭﺍﻗ&= #65228;ﻰ ﻃﺒﻴﻌﺖ ﺩﻳﺪﻧ&#= 65264; ﺍﻧﻌﮑﺎس ﻫﻨﺮ= 5263; ﺑﻬﺘﺮﻯﺪﺍﺭﺩ.&#= 65193;ﺭ ﻭﺍﻗﻊ ﻫﻨﺮ ﻣﺎ&= #65193;ﻯ ﻭﺳﻴﻠﻪ ﺗﻌﺎﻟ&#= 65264; ﻓﮑﺮ ﻭ ﺳﻠﻴﻘﻪ = ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ'ﺗﺎ ﺣﺪﻭ&= #65193; ﺳﻄﺢ ﻋﻘﻠﻰ ﻓﺼ&= #65262;ﻝ ﺍﻭﻟﻴﻪ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺍﺳﺖ.ﻭﻟﻰ ﺩﺭ ﺣ= ﻘﻴﻘﺖ ﺷﻨﺎﺳﻰ ﺳﻠﻮک= 740; ﺒﺎ ﻃﻠﺐ'ﺑﻌﻨﻮ&= #65165;ﻥ ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘ&#= 65264; ﻭ ﺗﻮﺿﻴﺢ ﺑﺮﺍ&= #65263; ﺩﻳﮕﺮﺍﻥ ﻣﻄﺮ&#= 65185; ﻣﻴﺒﺎﺷﺪ. ﭘﻴﮑ&= #65166;ﺳﻮ ﻣﻴﮕﻮﻳﺪ'ﮐﻪ ﻫ&= #65256;ﺮ ﻣﺠﺮﺩ ﺍﺯ ﻣﺎﺩ&= #65257; ﻧﻴﺰ ﻣﻄﺮﺡ ﻧﻴ&= #65204;ﺖ.ﻭ ﺑﺎﻳﺪ ﺍﺯ ﭼﻴﺰ&= #65263; ﻧﻘﻄﻪ ﺟﻬﺶ ﻭ ﺷ= ﺮﻭﻉ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮ&#= 65193; ﻳﺎ ﻫﻤﺎﻥ ﻣﻮﺿ&= #65262;ﻉ ﻣﺎﺩﻯ'ﺩﺭ ﺑﻬﺘ&= #65198;ﻳﻦ ﺷﺮﺍﻳﻂ ﻣﻌﻨﻰ &= #65261;ﺗﻌﺒﻴﺮ ﻭ ﺑﻴﺎﻥ'ﺩﺭ ﺃث&= #1585; ﻫﻨﺮﻯ ﻣﺎﺩﻯ ﻭ&= #65247;ﻰ ﺩﺭﻫﻨﺮ ﺑﺮﺗﺮ &= #65165;ﻟﻬﻰ ﻧﻴﺰ ﺍﺯ ﻣﻔﺎﻫ&= #65268;ﻢ ﻣﺎﺩﻯ ﻭ ﻫﻤﺎﺯ = ﻣﻌﻨﻰ ﺫﻫﻨﻰ ﻭ ﺍﻧﺘﺰ&= #65165;ﻋﻰ'ﻭ ﻫﻢ ﺍﺯ ﻣﻌﻨﻰ ﻣ= ﻴﻨﻮﻯ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 65208;ﻮﺩ ﮐﻪ ﺍﺭﺗﺒﺎﻁ ﻋ&= #65240;ﻞ ﺍﻧﺴﺎﻥ ﻫﻨﺮﻣ&#= 65256;ﺪ ﻭﻧﺎﻇﺮﺍﻥ ﮐﻪ &= #64400;ﺎﺭﻫﺎﻯ ﺍﻭﻟﻴﺎ ﺭﺍ ﻣﻰ = ﻓﻬﻤﻨﺪ.ﻳﺎ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65255;ﻴﺎﻣﺪﻩ ﻏﻴﺒﻰ ﺑﺠﻬﺎﻥ &= #65251;ﻴﺒﺎﺷﻨﺪ.ﮔﻮ= 5163;ﻰ ﺁﻳﻨﺪﻩ ﻫﺎ ﺭﺍ = ﺑﺎﻣﺮﻭﺯ ﮐﺸﺎﻧﺪﻩﺍﻧﺪ. &= #65261; ﭘﻴﮑﺎﺳﻮ ﻣﻌﺘ&#= 65240;ﺪ ﺍﺳﺖ ﻓﮑﺮﻯ ﮐﻪ = ﻫﻨﺮﻣﻨﺪ ﺭﺍ ﺑﮑﺎﺭﻯ ﻫﻨ&= #65198;ﻯ ﻭﺍﺩﺍﺭ ﮐﺮﺩ'ﻭ = ﺑﺎﻋث ﺗﺤﺮﻳﻚ ﻋﻮﺍﻃ&#= 65234; ﻭﺍﻧﻔﻌﺎﻟﺎﺕ &#= 65165;ﻭ ﺷﺪﻩ'ﺧﻮﺩﻳﻚ ﮐ&= #65166;ﺭ ﻫﻨﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮﻯ = ﺍﻭ' ﺍﻳﻦ ﺍﻧﻔﻌﺎﻝ &= #65261;ﻫﻴﺠﺎﻧﺎﺕ ﺭﺍ ﻫﻨﺮﻣﻨﺪ ﮐ&= #65256;ﺘﺮﻝ ﮐﺮﺩ'ﻭ ﺍﺳﻴﺮ ﺩ= ﺭ ﮐﺎﺭ ﻫﻨﺮﻯ ﺧﻮ&= #65193; ﺑﻮﺩﻩ ﺍﺳﺖ.ﻭ ﻋ= ﻤﻠﺎ ﮐﻨﺘﺮﻝ ﻫﻴﺠﺎ&#= 65253;'ﺣﺘﻰ ﻗﺒﻞ ﺍﺯ ﭘﻴﺎﺩ&= #65257; ﮐﺮﺩﻥ ﻫﻨﺮﻯ'ﺑ&= #65166;ﺯ ﮐﺎﺭ ﺳﺎﻟﮑﺎﻥ &= #65165;ﻟﻬﻰ ﺍﺳﺖ.ﻭ ﻏﻴﺮﺳﺎ&= #65247;ﮑﺎﻥ ﺣﺘﻰ ﺩﺭ ﮐﻨﺘﺮ&= #65245; ﻫﻴﺠﺎﻧﺎﺕ ﺧﻮ&#= 65193;' ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﻫ&= #65268;ﺠﺎﻥ ﻫﺴﺘﻨﺪ.ﮐﻪ ﻧﻈ&= #65252;ﻰ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65255;ﺪﺍﺭﻧﺪ.ﺩﺭﺣ= 5166;ﻟﻴﮑﻪ ﻫﻴﺠﺎﻧﺎﺕ ﮐﻨ&#= 65176;ﺮﻝ ﺷﺪﻩ ﺳﺎﻟﮑﺎﻥ'&= #65191;ﻮﺩ ﺩﺭ ﻫﺮ ﺷﻬﻮﺩ ﺟ= ﺪﻳﺪ ﻭﺳﻴﻠﻪ ﺭﺳﻴﺪ&#= 65253; ﺑﻬﻴﺠﺎﻧﺎﺕ ﻗ&#= 65166;ﺑﻞ ﮐﻨﺘﺮﻝ'ﻫﺮﮔﺰ &= #65193;ﺭ ﺷﻬﻮﺩ ﻭ ﺍﺣﻮﺍ&= #65245; ﺑﺎﻟﺎﺗﺮ ﻧﻴﺴ&#= 65174;.ﺗﺎ ﺑﺠﺎﺋﻰ ﮐﻪ ﺷﻬ&= #65262;ﺩ ﻫﺎﻯ ﺟﺪﻳﺪ'ﺳﺎ&= #65247;ﻚ ﮐﻢ ﻇﺮﻓﻴّﺖ ﺭ&#= 65165; ﺑﺪﺭﺟﻪﺍﻯ ﻫﻴ&#= 65184;ﺎﻧﺎﺕ ﻏﻴﺮ ﻗﺎﺑﻞ ﮐﻨ&= #65176;ﺮﻝ ﻣﻴﺮﺳﺎﻧﺪ.ﮐﻪ &= #64344;ﻴﺮ ﺍﻟﻬﻰ ﺳﺎﻟﻚ ﺧ&= #65262;ﺩﺭﺍ ﮐﻨﺘﺮﻝ ﻣﻴﮑﻨ&#= 65194;.ﻭ ﺍﻟّﺎ ﺍﻳﻦ ﻫﻴ&#= 65184;ﺎﻧﺎﺕ ﺟﺪﻳﺪ ﺳﺎﻟﮑﺎ&#= 65253;'ﺑﺪﻭﻥ ﻗﺒﻮﻝ ﻫﺪﺍﻳﺖ &= #64344;ﻴﺮ ﺍﻟﻬﻰ'ﺍﻭﺭﺍ ﺩ&= #65261;ﭼﺎﺭ ﺁﻏﺎﺯ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﻭ ﻏﺮﻭﺭ ﮐﻤﺎﻝ = ﻧﻬﺎﺋﻰ ﻣﻴﺮﺳﺎﻧﺪ.<o:p></o:p>= ﻟﻰ ﮔ᥾= 8;ﻪ ﺣﺎﺿﺮ ﻧﻴﺴﺖ'ﻧ&= #65166;ﻡ ﻭﺍﻗﻌﻴّﺖ ﺟﺪ= 5267;ﺪ ﺑﺮ ﻫﻨﺮ ﺧﻮﺩ ﺑ= ﮕﺬﺍﺭﺩ.ﺑﻠﮑﻪ ﺁﻧﺮﺍ ﺧﻠﻖ ﺟﺪ&= #65267;ﺪﻯ ﺯﻳﺒﺎ ﻭﻣؤثّž= 5; ﻭﺩﺭﺍﻣﺎﺗﻴﻚ ﻣﻴﮕﻮﻳﺪ. ﻣﻮﻧ&= #65194;ﺭﻳﺎﻥ ﻫﻠﻨﺪﻯ &#= 65193;ﺭﺻﺪﺩ ﺗﻠﻔﻴﻖ ﻓﻠﺴﻔ&#= 65258; ﻃﺒﻴﻌﻰ'ﻭ ﻓﻠﺴ&= #65236;ﻪ ﺗﺠﺮﻳﺪﻯ ﺍﺯ ﻣ&= #65166;ﺩﻩ ﻭﻣﻮﺿﻮﻉ ﻃﺒﻴ&#= 65228;ﻰ ﺩﺭ ﻫﻨﺮ ﻣﻴﺒﺎ&= #65207;ﺪ. ﻭ ﻣﻴﮕﻮﻳﺪ ﻫﻨ&= #65198; ﻣﺠﺮﺩ ﻣﺨﺎﻟﻒ &= #65175;ﺼّﻮﺭ ﻃﺒﻴﻌﻰ ﺍﺷﻴا= 569; ﺍﺳﺖ'ﻭﻟﻰ ﺑﺎ ﺧ= ﻮﺩ ﻃﺒﻴﻌﺖ ﻣﻌﺎﺭ&#= 65213; ﻧﻴﺴﺖ.ﺯﻳﺮﺍ ﺧ&= #65262;ﺩ ﻃﺒﻴﻌﺖ ﻧﻴﺰ ﺗ&= #65184;ﺮﻳﺪﻯ ﺍﺳﺖ.ﻭﻭﺍﺣﺪﻫ&#= 65166;ﻯ ﻫﺴﺘﻰ ﺩﺭ ﻃﺒﻴ&= #65228;ﺖ'ﺣﺘﻰ ﺃﺗﻢ ﻫﺎ ﻭ ﻣﻮﻟ= ﮑﻮل هاﻯﺴﺎﺯﻧﺪﻩ A= 219;ﺒﻴﻌﺖ ﻣﺎﺩﻯ ﺟﻬﺎﻥ'ﺧ&= #65262;ﺩ ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﮐ&= #65166;ﻣﻞ ﻃﺒﻴﻌﻰ ﺭﻭﺡ ﻓ&= #65198;ﺩﻯ ﻧﻮﻋﻰ ﺧﻮﺩ'ﻭ ﺭ= ﻭﺡ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ &#= 65191;ﻮﻳﺶ ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ﺩ&= #65197; ﻫﺴﺘﻰ ﻏﻴﺮ ﺍﺯ = ﺧﺪﺍ ﮐﺴﻰ ﻧﻴﺴﺖ. ﻭ ﻣ= ;ﻮﺟﻮﺩ ها ﻋﻤﻠﺎ ﺗﺠﻠ= 617;ﻴﺎﺕﺣﻘﺎﻳﻖ ﻣﺘﻔﺎﻭﺕ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﻣ&#= 65268;ﺒﺎﺷﻨﺪ.ﻭﻟی ﭽﺸﻢ ﻧﺰﺩﻳﻚ ﺑ&= #65268;ﻦ ﻭ ﺿﻌﻴﻒ ﺍﻧﺴﺎ&= #65253; ﺍﺳﺖ'ﮐﻪ ﺗﺮﺍﮐ&= #65250; ﻣﺎﺩﻯ ﺭﺍ ﻭﺟﻮ&= #65193;ﻯ ﻣﻴﺪﺍﻧﺪ ﻣﺎﻧ&#= 65256;ﺪ ﮐﻮﻩ.ﻭ ﺍﻭ</= span> &#= 65259;ﻨﺮ ﺭﺍ ﺷﻌﺒﻪﺍﻯ ﺍ&= #65199; ﻓﻠﺴﻔﻪ ﻃﺒﻴﻌ&#= 65264; ﻣﻴﺪﺍﻧﺪ'ﻏﺎﻓ&#= 65246; ﺍﺯ ﺍﻳﻨﮑﻪ ﻣﺎ&= #65261;ﺭﺍﻯ ﻓﻠﺴﻔﻪ ﻃﺒﻴﻌ&#= 65264;' ﻓﻠﺴﻔﻪ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﮑﻰ ﻗﺮﺍﺭ ﺩﺍﺭﺩ.ﮐ&= #65258; ﺗﺪﺑﻴﺮ ﻫﺴﺘﻰ &= #65251;ﺎﺩﻯ'ﻭ ﺍﺯ ﺟﻤﻠﻪ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﺯﻧﺪﻩ ﻭﺍﻧﺴﺎ&#= 65255;ﻬﺎﺭﺍ ﺍﺩﺍﺭﻩ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ.ﮐﻪ ﺍﺯ ﻣﺎﺩﻩ ﻣﺮﺩ&= #65257; ﻧﺒﺎﻳﺪ ﺍﻧﺘﻈ&#= 65166;ﺭ ﺍﻣﻮﺭ ﺣﺴّﻰ ﻭ &= #65197;ﻭﺣﻰ ﺭﺳﻴﺪﻩ ﺑﻌﻘﻞ &= #65261;ﻫﻨﺮ ﻭﺫﻭﻕ ﺑﺮﺗﺮ ﺍ&= #65199; ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺍ&= #65207;ﺖ. ناقد ﻫ&= #65256;ﺮﻯ ﺧﻮﺏ'ﺃﻧﺪﺭﻳﻪ &= #65251;ﺎﻟﺮﻭ ﺩﺭ ﺭﻭﺍﻥ ﺷﻨﺎ&= #65203;ﻰ ﻫﻨﺮ' ﻋﻈﻴﻢ ﺗﺮ= ﻳﻦ ﺗﺤﻠﻴﻞ ﻫﻨﺮﻯ &= #65197;ﺍ ﮐﺮﺩﻩ.ﻭ ﺻﺎﺣﺐ = ﻧﻈﺮ ﺑﺮﺍﻯ ﻳﻚ ﻣﺨﺎ&= #65247;ﻒ ﻫﻨﺮ ﺗﻘﻠﻴﺪ ﺑ&= #65262;ﺩ.ﻭ ﻫﺮ ﻧﻮﻉ ﺗﻤﺎﻳ&= #65246; ﺗﻌﺒﻴﺮﻣﻮﺿﻮ= 5227;ﻰ ﺁﺑﮋﮐﺘﻴﻮ ﺭﺍ'&= #65165;ﺯ ﻫﻨﺮ ﺩﻭﺭ ﮐﺮﺩ.= ﮐﻪ ﻣﻴﺨﻮﺍﺳﺖ ﺭﻧ&#= 64403; ﺍﻧﺴﺎﻧﻴّﺖ ﺑ= 5260;ﺘﺮ ﺑﺪﻫﺪ.ﻭﮔﻔﺖﻫ&#= 65256;ﺮ ﺍﺑﺪﺍﻋﻰ ﺍﺳﺖ'&= #65169;ﺮﺍﻯ ﺍﺭﺯﺷﻬﺎﻯ ﺍﻧ&#= 65204;ﺎﻥ.ﮐﻪ ﻋﺎﻟﻢ ﺟﺪﻳﺪ ﻧ&= #65166;ﺷﻨﺎﺧﺘﻪﺍﻯ ﺭﺍ ﺑﻮﺳﻴﻠﻪ ﻫ&= #65256;ﺮﻣﻨﺪ ﺧﻠﻖ ﻧﻤﺎﻳﺪ.ﻭ = ﮐﺎﺭﻯ ﺑﺤﻘﻴﻘﺖ ﻫﺮ ﻣ&= #65262;ﺿﻮﻋﻰ ﺩﺭ ﺑﺮﺍﺑﺮ ﻣﺎ = ﻭﻭﺟﻮﺩ ﺧﺎﺭﺟﻰ ﺁﻥ ﻧﺪ&= #65165;ﺭﺩ. ﻣﺎﻟﺮﻭ ﮐﻪ ﭘﺸ&= #65174; ﺑﻬﻨﺮ ﮐﻠﺎﺳﻴ&#= 65242; ﮐﺮﺩﻩ'ﻳﺎ ﺃﻫﻤ&= #65268;ّﺖ ﺁﻧﺮﺍ ﮐﻢ ﻣﻴﺪ&= #65165;ﻧﺪ'ﺯﻳﺮﺍ ﺳﺮﺍﺳﺮ ﺗﻘﻠﻴ&#= 65194; ﺑﻮﺩﻩ ﺍﺳﺖ. ﻏﺮ= ﺏ ﺑﻘﻮﻝ ﻣﺎﻟﺮﻭ'&= #64380;ﻨﺎﻥ ﮐﺮﺩﻩ ﮐﻪ ﮐﺎﺭ = ﺗﺸﺎﺑﻪ ﻋﺎﻣﻞ ﻣﻬﻤﻰ ﺩ&= #65197; ﻫﻨﺮ ﺷﺪﻩ ﺍﺳﺖ = ﻭﻟﻰ </spa= n>ﺩﺭﺍﻓﺮﻳﻘᥴ= 6; ﻭﺟﺰﺍﻳﺮ ﺍﻗﻴﺎﻧﻮس ﺁﺭ= 5165;ﻡ'ﺧﺒﺮﻯ ﺍﺯ ﺗﻘﻠﻴﺪ ﻧﺪ&= #65165;ﺭﻧﺪ.ﻭ ﺩﺭ ﻣﺼﺮ ﻭ ﺧﺎﻭ= ﺭﻣﻴﺎﻧﻪ ﻭﺧﺎﻭﺭ ﺩﻭﺭ ﻭ = ﺑﻴﺰﺍﻧس ﺗﻘﻠﻴﺪ ﺁﻧﻬﺎ'&= #65207;ﺒﻴﻪ ﺑﺘﻘﻠﻴﺪ ﺍﺭﻭ&#= 64344;ﺎﺋﻴﺎﻥﺩﺭ ﮐﺎﺭ ﻫﻨﺮ ﻧﻴﺴ&= #65174; . ﮔﻔﺘﻪﺍﻧﺪ ﮐﻪ= ﻫﻨﺮﻣﻨﺪ ﻣﻴﺪﺍﻧﺪ. ﭼﮕﻮ&= #65255;ﻪ ﺑﻄﺒﻴﻌﺖ ﻧﮕﺎ&#= 65257; ﮐﻨﺪ.ﻭﻟﻰ ﻧﻈﺮ = ﻫﻨﺮﻣﻨﺪ ﺩﺭﺑﻴﺸﺘﺮ ﺑﻬ&#= 65176;ﺮﻳﻦ ﺍﺳﺖ.ﺗﺎ ﻋﺎﻟﻢ = ﺧﺎﺭﺟﻰ ﻭ ﺍﺯ ﻃﺒﻴﻌﺖ'ﺁ= ﻧﭽﻪ ﻣﺮﺑﻮﻁ ﺑﺂثاA= 197; ﻫﻨﺮﻯ اﺳﺖ' ﻫﻨ&= #65198;ﻣﻨﺪ ﻧﮕﺎﻩ ﻣﻴﮑﻨﺪ.&= #65261; ﺍﻧﺴﺎﻥ ﻋﺎﺩﻯ &= #65259;ﻢ ﺍﺯ ﻃﺒﻴﻌﺖ ﺁﻧ&= #64381;ﻪ ﻣﺮﺑﻮﻁ ﺑﮑﺎﺭ&#= 65205; ﻫﺴﺖ ﻧﻈﺮﺩﺍﺭ&#= 65193;. ﺑﻨﻈﺮ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﺳﺘثناﺋﻰ ﮐʌ= 58; ﺩﺭ ﻣﺤﻴﻂ ﻫﻨﺮﺵ ﺍ&= #65203;ﺘﻌﺪﺍﺩﻯ ﺩﺍﺭﻧﺪ ﺗﻮﺟّ= 5258; ﺩﺍﺭﺩ. ﻳﻌﻨﻰ ﺑ= ﺮﺣﺴﺐ ﻣﻘﺎﻡ ﻋﻘﻞ ﻭ ﺳ= ﻤﭙﺎﺗﻴﻬﺎ ﻭ ﻧﺘﺎﻳﺞ ﺧﻮﺩ.= ﻭ ﻳﮑﻰ ﺍﺯ ﺧﺼﺎﻳ&= #65210; ﻋﻠﻢ ﻣﺎﺩﻩ ﺑﺪ&= #65203;ﺖ ﻫﻨﺮﻣﻨﺪ ﺍﺯ ﺑ&= #65268;ﻦ ﻣﻴﺮﻭﺩ. ﺩ᥷= 7; ﻫﻨﺮ ﻋﮑّﺎﺳﻰ ﻋﻤﻖ &#= 65187;ﻘﻴﻘﺖ ﺯﺍﻳﻞ ﻣﻴﮕﺮﺩ&#= 65193;.ﻭ ﻧﻴﺰ ﺣﺮﮐﺖ ﺩﺭ = ﻣﺠﺴّﻤﻪﺳﺎﺯA= 263;' ﻫﻨﺮﻣﻨﺪ ﻫﺮﭼ&#= 65258; ﺍﺯ ﻭﺍﻗﻌﻴّﺖ &#= 64400;ﺎﺭﺵ ﺑﮕﻮﻳﺪ' ﺣﺘﻤﺎ = ﺗﺒﺪﻳﻞ ﻭ ﺗﺤﻮﻳﻞ ﻭ ﻓﺎ= ﮐﺘﻮﺭ ﮔﺮﻓﺘﻦ ﺩﺭ ﻃﺒ&= #65268;ﻌﺖ ﮐﺮﺩﻩ'ﻭﺍﻭ ﻣﻴ&= #65192;ﻮﺍﻫﺪ ﻃﺒﻴﻌﺖ ﺭﺍ ﺧﻠ&= #65166;ﺻﻪ ﮐﻨﺪ.ﻭﻟﺬﺍ ﺟﻮ&= #65165;ﻧﺒﻰ ﺍﺯ ﻃﺒﻴﻌﺖ ﺭﺍ = ﻗﻄﻊ ﻭ ﺭﻫﺎ ﻣﻴﻨﻤﺎ&= #65267;ﺪ.ﻭ ﺩﺭ ﺻﻮﺭﺕ ﻇﺎﻫ&= #65198; ﺗﺒﺪﻳﻞ ﻣﻴﮑﻨ&#= 65194;. ﻭﻃﺒﻴﻌﺖ</sp= an> &#= 65197;ﺍ ﺑﺪﻭ ﺑﻌﺪ ﻣﻴﺮ&= #65203;ﺎﻧﺪ. ﺑﻨﻈﺮ ﻣﺎﻟﺮﻭ' = ﻫﻨﺮ ﻭﻗﺘﻰ ﺷﺮﻭﻉ ﻣ&= #65268;ﺸﻮﺩ'ﮐﻪ ﺩﺳﺘﮑﺎﺭﻯ ﻫﻨ&#= 65198;ﻣﻨﺪ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩ&#= 65193;.ﺑﺮﺍﻯ ﺍﻳﻨﮑﻪ ﻫﻨﺮﻯ &= #65193;ﺭ ﮐﺎﺭ ﺑﻮﺩﻩ ﺑﺎ&= #65207;ﺪ' ﺑﺎﻳﺪ ﺑﻴﻦ ﻣﻮ&= #65215;ﻮﻋﺎﺕ ﮐﺸﻴﺪﻩ ﺷﻮﺩ'ﮐ&= #65258; ﺑﺎ ﺧﻮﺩ ﺍﻧﺴﺎ&= #65253; ﺭﺍﺑﻄﻪﺍﻯﺪﺍ= 5197;ﺩ. ﮐﻪ ﻏﻴﺮ ﺍﺯ ﺭﺍ= ﺑﻄﻪ ﻣﺎ ﺑﺎ ﺧﻮﺩ ﻃﺒ= ﻴﻌﺖ ﺍﺳﺖ.<o:p></o:p> ﻣﻨﺸﺄ ﺍ= ;ﻳﻦ ﻭﻫﻢ'ﺭﺍﺑﻄﻪ ﻣ&= #65204;ﺘﻘﻴﻢ ﻫﻨﺮﻣﻨﺪ ﻭﻧﻤ&#= 65262;ﻧﻪ ﮐﺎﺭﺵ ﺩﺭ ﺗﻤﺮ&= #64400;ﺰ ﻓﮑﺮ ﺭﻭﻯ ﻫﻨﺮ&= #65259;ﺎﻯ ﻧﻘّﺎﺷﻰ ﻭ ﺗﻌ&#= 65170;ﻴﺮ ﺍﺳﺖ'ﻭ ﺑﻴﺎﻥ ﻫ= ﺎﻯ ﻧﻤﺎﻳﺸﻰ ﺍﺳﺖ. = ﺩﺭ ﻧﻘّﺎﺷﻰ ﻭ ﻣﺠ&#= 65204;ّﻤﻪ ﺳﺎﺯﻯ'ﻧﻮﻋﻰ ﺗ&= #65228;ﺒﻴﺮ ﻏﺮﻳﺰﻯ ﻳﺎ ﺷﺒ&= #65258; ﻏﺮﻳﺰﻯ ﺍﺯ ﺍﺣ&= #65204;ﺎس ﻭﻭﺟﺪﺍﻥ ﻭ ﺷﻌ&= #65262;ﺭ ﻓﮑﺮﻯ ﻣﻄﺮﺡ ﺍ&= #65203;ﺖ.ﭼﻮﻥ ﺍﻭﻝ ﺍﻧﺴﺎﻥ ﺻ&= #65188;ﺒﺖ ﻣﻴﮑﻨﺪ'ﻭ ﺑﻌﺪ&= #65165; می ﻨﻮﻳﺴﺪ'ﮐﻪ= 5193;ﺭﻫﻨﺮ ﭘﻴﺎﺩﻩ ﮐﻨﺪ. ﺍ= ﻃﻔﺎﻝ ﺩﺭﻧﻘّﺎﺷﻰ ﺧ= 5262;ﺩ ﻧﻴﺰ ﺗﻌﺒﻴﺮﻯ &= #65165;ﺯ ﻣﺸﺎﻫﺪﺍﺕ ﺧﻮ&#= 65193; ﺩﺍﺭﻧﺪ ﮐﻪ ﺩﺭ&= #65153;ﻥ ﻧﻮﻋﻰ ﺗﺴﻠﻴﻢ &= #65169;ﻬﺴﺘﻰ ﺍﺳﺖ.ﻭﻟﻰ ﺩﺭ ﻧ= ﻤﺎﻳﺸﮕﺎﻩ ﺑﺰﺭگ ﺴﺎﻟﺎﻥ'&#= 65175;ﺴﻠّﻂ ﻭ ﺩﺧﺎﻟﺖ ﺩﺭ ﮐ= ﺎﺭ ﺩﻧﻴﺎ ﻭ ﻃﺒﻴﻌ&= #65174; ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ. = ﺑﻠﻮﻍ ﺳﻦ ﺭﺷﺪ'ﺑﻤﻌﻨ&= #65264; ﻗﺪﺭﺕ ﺑﺮ ﺗﺴﻠ&= #65218; ﻭﻣﺎﻟﮑﻴّﺖ ﺩ= 5197; ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﻭ = ﻓﺮﻕ ﻃﻔﻞ ﻭﻫﻨﺮﻣﻨ&#= 65194; ﻓﺮﻕ ﺑﻴﻦ ﻗﻬﺮ&= #65251;ﺎﻥ ﺷﻬﺮﻫﺎﻯ ﺍﻓﺴ&#= 65166;ﻧﻪﺍﻯ ﻳﺎ ﺍﻳﺪﺋﻮﻟﻮ&#= 64394;ﻯ ﺗﻴﻤﻮﺭ ﻟﻨﮓ ﺍ&= #65203;ﺖ. ﭼﻮﻥ ﺗﺼﻮﺭ= ;ﺍﺕ ﻃﻔﻞ ﺗﻤﺎﻡ ﺷﺪ'= ﮐﻢ ﮐﻢ ﻧﻘّﺎﺷﻰ ﺁ&#= 65255;ﻬﺎ ﺷﺒﻴﻪ ﻧﻘّﺎﺷ= 5264; ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65268;ﮕﺮﺩﺩ.ﺣﺘﻰ ﺍﮔﺮ ﻧﻘّﺎﺷﻰ &#= 65219;ﻔﻞ ﺑﺎﻗﻰ ﻧﻤﺎﻧﺪ. = ﺭﻭﺡ ﺍﺑﺪﺍﻉ ﺁﻥ ﺩﺭ = ﻃﻔﻞ ﺯﺍﻳل ﻤﻴﮕﺮﺩ= 5193;. ﺣﺘﻰ ﺍﮔﺮ ﻃﻔﻞ = ﻣُﺒﺪﻉ ﺑﺎﺷﺪ'ﺑﺎﺯ ﺍﻭ&= #65197;ﺍ ﻧﻤﻴﺘﻮﺍﻥ ﻫﻨ&#= 65198;ﻣﻨﺪ ﺧﻮﺍﻧﺪ.ﺩﺭ ﻭﺍ&= #65239;ﻊ ﺍﻃﻔﺎﻝ ﺑﻬﺘﺮ&#= 65153;ﻟﺖ ﺩﺳﺖ ﺍﺭﻭﺍﺡ ﻣ&= #65194;ﺑّﺮ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﺯ= ﻳﺮﺍ ﻫﻨﻮﺯ ﺭﻭﺍﻥ ﺁ&= #65247;ﻮﺩﻩ </spa= n>ﻭﺑﺎﺭﮐﺶ ﻧʋ= 94;ﺍﺭﻧﺪ'ﮐﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺑ&#= 65200;ﺭﮔﺴﺎﻝ ﺗﺎﺑﻊ ﺭﻭﺍﻥ ﺍ&= #65251;ّﺎﺭﻩ ﻭ ﺳﻤﭙﺎﺗﻰ ﻫﺎ = ﻭ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘ= ﻴﺪﻩ ﻫﺎﻯ ﺧﻮﺩ ﻫﺴﺘ&= #65256;ﺪ.ﻣﮕﺮ ﺍﻳﻦ ﻫﻨﺮﻣﻨﺪ &= #64400;ﺎﻣﻞ ﺍﻟﻬﻰ ﭘﺎﻙ ﺭﻭ&= #65165;ﻥ ﺷﺪﻩ ﻣﻴﺒﺎﺷﺪ' = ﮐﻪ ﻋﻘﻞ ﺑﺮﺗﺮ ﻭﻋ&= #65262;ﺍﻃﻒ ﺍﻧﺴﺎﻧﻰ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺩﺍﺭﺩ. ﻃﻔﻞ ﻣﺎ= ﻟﻚ ﻣﻮﻫﺒﺖ ﺧﻮﻳﺶ &= #65165;ﺳﺖ.ﺍﻳﻦ ﻣﻮﻫﺒﺖ ﻃﻔﻞ ﺍ&= #65203;ﺖ'ﮐﻪ ﺍﻭﺭﺍ ﺩﺭ ﮐﻨﺘ&= #65198;ﻝ ﺩﺍﺭﺩ.ﻭ ﺑﻬ᥵= 6;ﺮ ﺗﺎﺑﻊ ﺗﺪﺑﻴﺮ &= #65197;ﻭﺡ ﻣﺪﺑّﺮ ﺧﻮﺩ' ﻭ&= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﻳﺶ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮐﻪ ﺁﻟﻮﺩﮔﻴﻬ&#= 65166;ﻯ ﺗﻮﻟﺪ ﮐﻨﻮﻧﻰ &= #65169;ﺸﺮﻯﻔﻌﻠﻰ ﺧﻮﺩ ﺭﺍ ﻧﺪﺍﺭ&= #65193;. ﻭ ﻃﻔﻞ ﻧﻤﻰ ﺗﻮ= ﺍﻧﺪ ﮐﺎﺭ ﺟﺪﻳﺪﺵ ﺭ&= #65165; ﺑﮑﺎﺭ ﻗﺒﻠﻰ ﺧ&= #65262;ﺩ ﻣﺮﺑﻮﻁ ﮐﻨﺪ'ﺗ&= #65166; ﺑﺨﻮﺍﻫﻴﻢ ﻧﺴ&#= 65170;ﺖ ﺑﮑﺎﺭﻫﺎﻯ ﻗﺒ&#= 65248;ﻰ ﺍﻭ ﺗﻌﺎﻟﻰ ﻫﻨ&= #65198;ﻯ ﺍﻭﺭﺍ ﻣﻘﺎﻳﺴ&#= 65258; ﮐﻨﻴﻢ. ﻫﻨﺮ ﻫﺎ= ﻯ ﺍﻃﻔﺎﻝ ﺁﺭﺯﻭ&#= 65259;ﺎ ﻭ ﺭؤﻳﺎﻫﺎﻯ ﺁ&#= 65255;ﻬﺎ ﺍﺳﺖ.ﻭلی ﺪﺭ ﺑ&#= 65200;ﺭﮔﺴﺎﻟﺎﻥ ﺗﻤﻠّﻚ ﻭﮐﻨﺘ= 5198;ﻝ ﺭؤﻳﺎﻫﺎ ﻭ ﺁﺭ&#= 65199;ﻭﻫﺎ ﺍﺳﺖ.ﺍﻟﺒﺘﻪ ﺍ&= #65219;ﻔﺎﻝ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮﻯ = ﺧﻮﺩ'ﺑﻘﺼﺪ ﺗﻌﺎﻟﻰ ﻋﻤﻞ ﻧ&= #65252;ﻰ ﮐﻨﻨﺪ.ﺑﻠﮑﻪ ﻟ&= #65196;ﺕ ﺍﺯ ﻫﻨﺮ ﺧﻮﺩ'ﺩ= ﺭﺳﻄﺢ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺧ&= #65262;ﺩ ﺭﺍﻣﻴﺒﺮﻧﺪ. ﻓ&= #65166;ﺻﻠﻪ ﻋﻤﻴﻖ ﺩﺭ ﮐﺎﺭ = ﮐﻮﺩﻙ' ﻭ ﮐﺎﺭ ﻫﻤﺎﻥ ﮐ= ﻮﺩﻙ ﺩﺭ ﺑﺰﺭﮔﺴﺎﻟ&#= 65264; ﻭﺟﻮﺩ ﺩﺍﺭﺩ.ﮐ&= #65258; ﺭﺑﻄﻰ ﺑﻴﻦ ﮐﺎ&= #65197;ﻫﺎﻯ ﻗﺒﻠﻰ ﻭ ﺑﻌﺪﻯ&= #65166;ﻭ </spa= n>ﻧﻴﺴﺖ. ﻧﻤﻴA= 176;ﻮﺍﻥ ﮔﻔﺘﻪ ﻣﻮﺭﻳس &#= 64404;ﺮﺩﺳﺮ ﺁﻣﺮﻳﮑﺎﺋﻰ ﺭ&#= 65165; ﻗﺒﻮﻝ ﮐﺮﺩ'ﮐﻪ = ﻫﻨﺮ ﺍﻃﻔﺎﻝ ﺭﺍ ﺑﺮ = ﺍﺳﺎس ﺍﺣﺴﺎس ﺧﻮﺩ'ﻭ&#= 65193;ﺭ ﺑﺰﺭﮔﺴﺎﻟﻰ ﺑ&#= 65198; ﺍﺳﺎﺵ ﺭؤﻳﺖ ﻭ &= #65193;ﻳﺪﮔﺎﻩ ﻣﻘﺎﻡ ﻋﻘﻠﻰ ﺧ&= #65262;ﺩﻣﻴﺪﺍﻧﺪ.ﻭ= 5263; ﻣﻌﺘﻘﺪ ﺍﺳﺖ'ﮐ&= #65258; ﻫﻨﺮﻣﻨﺪ ﺑﺎ ﭼ&= #65208;ﻢ ﮐﺎﺭ ﻣﻴﮑﻨﺪ' ﻧ= ﻪ ﺩﺳﺘﻬﺎﻳﺶ. ﻭ ﺩ= ﺭ ﺍﻃﻔﺎﻝ ﻫﻨﺮ ﺑ&= #65176;ﻤﺎﻡ ﻣﻌﻨﻰ ﻭﺟﻮﺩ ﻧ&= #65194;ﺍﺭﺩ. ﻋﻠّﺖ ﮐﺎﺭ ﻫﻨ&#= 65198;ﻯ ﻃﻔﻞ' ﺑﺎ ﮐﺎﺭ ﺑ= ;ﺰﺭﮔﺴﺎﻟﻰ ﺍﻭ ﺍﻳﻦ ﺍﺳﺖ' ﮐ= ;ﻪ ﻃﻔﻞ ﺩﺭ ﻃﻔﻮﻟ&= #65268;ّﺖ ﺭﺳﻮﻡ ﺧﻴﺎﻟﻰ &= #65191;ﻮﺩﺭﺍ'ﺑﺮ ﺍﺳﺎس ﮐﺸﺶ ﺷﺨ&#= 65212;ﻰ ﻃﻔﻞ ﻣﻌﺎﻟﺠﻪ &= #65261;ﺍقع ﻤﻴﻨﻤﺎﻳﺪ.ﻭﻃ&#= 65236;ﻞ ﻫﻨﻮﺯ ﺍﻧﺘﺰﺍ&#= 65225; ﺫﻫﻨﻰ ﻭ ﺍﺑﺪﺍ&= #65227;ﻰ ﻧﺪﺍﺭﺩ.ﻭ ﺗﻘﻠ&= #65268;ﺪ ﻧﺎﺷﻴﺎﻧﻪ ﻣﻴ&#= 64401;ﻨﺪ. ﻭ ﺻﺎﺩﻗﺎﻧﻪ ﻋ&= #65252;ﻞ ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﺑ&= #65166;ﻟﻎ ﺁﮔﺎﻩ ﺍﺯ ﺧﺎﺭ&= #65181;'ﺑﺮﺣﺴﺐ ﺭؤﻳﺖ ﺧﻮﺩﺵﻋ= 5252;ﻞ ﻣﻴﮑﻨﺪ.ﻭ ﭼﺸﻢ = ﺍﻭ ﺁﻧﭽﻪ ﺭﻭﺍﻧﺶ &= #65251;ﻴﺨﻮﺍﻫﺪ </spa= n>ﻣﻴﺒﻴﻨﺪ ﻭʋ= 75;ﻮﺟّﻪ ﻣﻴﮑﻨﺪ . ﻭﻟﻰ ﻃ= ;ﻔﻞ ﻫﻴﭻ ﺗﻠﺎﺵ ﺑﺮ&= #65165;ﻯ ﻣﻘﺎﻭﻣﺖ ﺍﺭﺍ&#= 65193;ﻯ ﺩﺭ ﺑﺮﺍﺑﺮ ﻋﺎ&= #65247;ﻢ ﻭﺍﻗﻊ ﻧﺪﺍﺭﺩ'&= #65175;ﺎ ﺑﺨﻮﺍﻫﺪ ﺁﻧﺮ&#= 65165; ﮐﻨﺘﺮﻝ ﮐﻨﺪ ﻭ = ﺗﺮﺳﻴﻢ ﻧﻤﺎﻳﺪ.<o:p></o:p> ﺑ= ﻨﻈﺮ ﻣﺎﻟﺮﻭ'ﻃﻔﻞ ﺑ&= #65166; ﻭﺍﻗﻊ ﺧﺎﺭﺟﻰ &= #65197;ﻭﺑﺮﻭ ﻣﻴﺸﻮﺩ ﺗﻌﺒﻴ&#= 65198; ﻭ ﺑﻴﺎﻥ ﺁﻥ ﺩﺭ= ﮐﺎﺭ ﻫﻨﺮﻯ ﻭﻯ' ﻓﻮﺭ= ﺍ ﻣﺘﻠﺎﺷﻰ ﻣﻴﺸ&#= 65262;ﺩ.ﻭ ﺍﺣﺴﺎس ﻣﺴؤﻟA= 268;ﺖ ﻫﻢ ﻧﺪﺍﺭﺩ.ﻃﻔ&= #65246; ﺩﺭ ﻫﻨﺮ &#= 65191;ﻮﺩ ﻣﺒﺎﺭﺯﻩﺍﻯ ﻧ&#= 65194;ﺍﺭﺩ'ﭘﺶ ﺗﻌﺎﻟﻰ ﻫﻢ ﻧﺪ&= #65165;ﺭﺩ'ﺯﻳﺮﺍ ﻧﻤﻴﺘﻮﺍﻧﺪ ﻭ &= #65255;ﻤﻴﺪﺍﻧﺪ ﭼﮕﻮﻧﻪ ﻣﻘﺎﻭ&#= 65251;ﺖ ﮐﻨﺪ'ﻭ ﺑﮑﺠﺎ ﻣ= ﻴﺨﻮﺍﻫﺪ ﺑﺮﻭﺩ ﮐﻪ ﻫﺪﻓ&= #1740; ﻤﺸﺨﺺ ﻧﺪﺍﺭﺩ .= ﺭﺳﻮﻡ ﺍﻃﻔﺎﻝ ﮐﺎﻣﻠ&#= 65166; ﺑﺎ ﺍﺭﺍﺩﻩ ﺁﻧ&= #65260;ﺎ ﻓﺎﺻﻠﻪ ﺩﺍﺭﺩ &= #65261; ﺑﺎ ﺷﺮﻭﻉ ﺍﺭﺍ&= #65193;ﻩ'ﮐﺎﺭ ﻃﻔﻞ ﺑﻬﻢ ﺧﻮﺍ&= #65259;ﺪ ﺭﻳﺨﺖ.ﻃﻔﻞ ﺍﺯ = ﻫﻨﺮﺧﻮﺩﺵ ﻫﺮ ﺍﻧﺘﻈﺎﺭﻯ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ'ﺗﻮﻗّﻊ &#= 65259;ﺸﻴﺎﺭﻯ ﻓﮑﺮﻯ ﻭ ﮐﻨﺘﺮ&= #65245; ﺍﺭﺍﺩﻩﻳﺎ ﺧﻮ&#= 65267;ﺸﺘﻦ ﺩﺍﺭﻯ ﻧﺪﺍﺭﺩ.&= #65169;ﻴﻦ ﻃﻔﻞ ﻭ ﺟﻬﺎﻥ ﻫ= ﻨﺮ ﺭﺍﺑﻄﻪﺍﻯ ﻭﺟ&#= 65262;ﺩ ﻧﺪﺍﺭﺩ ﻭ ﺍﮔﺮ = ﺍﺳﺘﻌﺪﺍﺩﻯ ﻫﻢ ﺑﺎﺷﺪ ﻗﺎﺑ&= #65246; ﺗﻌﻘﻴﺐ ﻭ ﭘﻴﮕ&= #65268;ﺮﻯ ﻧﻴﺴﺖ.ﻭ ﺑﺎﻟﺄ&= #65191;ﺮﻩ ﻫﻨﺮ ﻃﻔﻮﻟﻴّ= 5174; ﺑﺎ ﭘﺎﻳﺎﻥ ﻃﻔ&= #65262;ﻟﻴّﺖ ﺯﺍﻳﻞ ﻣﻴﮕﺮﺩ&#= 65193;.<o:p></o:p> ﺑﺮﺭﺳﻰ= ﺷﺮﻭﻉ ﮐﺎﺭ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ'&= #64400;ﻪ ﻫﻴﭻ ﮐﺪﺍﻡ ﺍﺯ = ﻃﺒﻴﻌﺖ ﺷﺮﻭﻉ ﻧﮑﺮﺩﻩ&#= 65165;ﻧﺪ.ﺑﻠﮑﻪ ﺍﺯ ﺍﺳﺘﺎﺩﻯ ﮐ&= #65258; ﻣﺤﺒﻮﺏ ﺁﻧﻬﺎ &= #65169;ﻮﺩﻩ ﺗﻘﻠﻴﺪ ﮐﺮﺩﻩ&#= 65165;ﻧﺪ. ﺃﺻﻞ ﺩﺭ ﺗﻘﻠﻴ&= #65194; ﻫﻨﺮﻣﻨﺪ ﺍﺯ ﻃ&= #65170;ﻴﻌﺖ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺍ&= #65199; ﺟﻬﺎﻥ ﻫﻨﺮ ﺍﺳ&= #65174;. ﻫﻴﭻ ﮐﺪﺍﻡ ﺷﺮ&= #65261;ﻉ ﮐﺎﺭ ﺧﻮﺩﺭﺍ ﺍ&= #65199; ﻫﻴﺠﺎﻥ ﺩﻳﺪﻥ &= #65251;ﻨﻈﺮﻩﺍﻯ ﻃﺒﻴﻌﻰ ﺷﺮﻭﻉ &= #65255;ﮑﺮﺩﻩﺍﻧﺪ' ﻳﺎ ﺍﻳﻨﮑﻪ ﻭﺍ&= #65239;ﻌﻪﺍﻯ ﺩﺭﺍﻣﺎﺗﻴﻚ ﺁ&#= 65255;ﻬﺎ ﺭﺍ ﺗﺤﺮﻳﻚ ﺑﻬ&= #65176;ﺮ ﻧﮑﺮﺩﻩ ﺍﺳﺖ. ﻭ= ﻟﻰ ﻋﻠّﺖ ﻣﻮﻫﺒﺖ &#= 65259;ﻨﺮﻯ' ﺗﻤﺎس ﺭﻭﺡ ﺣﻴ&#= 65262;ﺍﻧﻰ ﻫﻨﺮﻣﻨﺪ ﺑﺎﮐ&#= 65166;ﺭﻫﺎﻯ ﻫﻨﺮﻯ ﺍﺳﺖ.ﮐﻪ = ﺍﻭﺭﺍ ﺑﻴﺪﺍﺭ ﻭ ﺗﺤﺮ&= #65267;ﻚ ﮐﺮﺩﻩ ﺍﺳﺖ ﻭﻟ&= #65264; ﺑﻴﻦ ﻣﺮﺣﻠﻪ ﺗ&= #65240;ﻠﻴﺪ ﺍﺯ ﻧﻤﻮﻧﻪ ﻫﺎ&= #65263; ﻫﻨﺮﻯ'ﺑﻤﺮﺣﻠ&#= 65258; ﺍﺑﺘﮑﺎﺭ ﺟﺪﻳ&#= 65194; ﻣﺒﺎﺭﺯﻩﺍﻯ ﺩ&#= 65197; ﻫﻨﺮﻣﻨﺪ ﻣﻴﺮ&#= 65203;ﺪ.ﻭ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺩ&#= 65197; ﺳﺮﺍﺳﺮ ﻋﻤﺮ ﺧ&= #65262;ﺩ ﺍﺗّﮑﺎﺋﻰ ﺑﻄ= 5170;ﻴﻌﺖ ﻭﻭﺍﻗﻊ ﻧﺪﺍﺷ&#= 65176;ﻪﺍﻧﺪ.ﺑﻠﮑﻪ ﺑﻬﻨﺮ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ ﻣﺤﺒﻮﺏ ﺧﻮﺩ ﺗ&= #65262;ﺟّﻪ ﺩﺍﺭﻧﺪ. ﻫ᥷= 8; ﻫﻨﺮﻣﻨﺪﻯ ﺑﺰﺭﮒ'ﺳﺎﺑﻘﻪ&#= 65165;ﻯ ﺑﺎ ﮐﺎﺭ ﻫﻨﺮﻯ = ﺩﻳﮕﺮﺍﻥ ﺩﺍﺭﻧﺪ. ﺩﺭ ﻫﻨ= ﺮ ﺣﺮﮐﺘﻰ ﮐﻪ ﺗﮑ&= #65166;ﻣﻞ ﻃﺒﻴﻌﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ ﻭﺟﻮﺩ ﺩﺍﺭﺩ' ﻧ= ﺘﻴﺠﻪ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺭﻭﺍﻥ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﺳﺖ'ﻭﻧﻪ ﺗﮑﺎ&= #65251;ﻞ ﻋﻤﻮﺩﻯ ﺩﺭ ﮐﺎ&= #65197; ﺳﺎﻟﮑﺎﻥ ﻫﻨﺮ &= #65153;ﻣﻮﺯﺍﻥ' ﮐﻪ ﻫﻨﺮ ﺍﻟﻬﻰ = ﺭﺍ ﻣﻰ ﺟﻮﻳﻨﺪ. ﻭ ﻣ= ;ﻴﺨﻮﺍﻫﻨﺪ ﺫﺍﺕ ﻭ ﮊﻧﺘﻴﻚ = ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ ﻭ ﺑﺸ&= #65198;ﻯ ﺧﻮﺩﺭﺍ ﺍﺻﻠﺎ&#= 65185;'ﻭ ﺑﺮﻭﺡ ﺍﻟﻬﻰ ﺗ&= #65170;ﺪﻳﻞ ﮐﻨﻨﺪ. ﻭﻫﻤﻪ ﺍ= ﻳﻦ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺑ&#= 65200;ﺭﮒ ﺩﺭ ﺍﻭﺍﺋﻞ ﮐﺎ&= #65197; ﻫﻨﺮﻯ ﺧﻮﺩ'ﺍﺯ = ﻣﻨﺎﻇﺮ ﻃﺒﻴﻌﺖ ﻧﻴﺰ ﻋ&= #65248;ﺎﻗﻤﻨﺪﻯ ﻧﺸﺎﻥ ﻣﻴﺪﺍﺩ&#= 65255;ﺪ. ﻫﻨﺮﻣﻨﺪﺍﻥ ﭘ&#= 65268;ﺮﻭ ﻣﮑﺎﺗﺐ ﻫﻨﺮﻯ &= #65239;ﺒﻠﻰ ﺑﻮﺩﻩ'ﮐﻪ ﺍﻳﻨ&= #65242; ﺧﻮﺩ ﻧﻴﺰ ﻣﮑﺘ&= #65170;ﻰ ﺍﺭﺍﺋﻪ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ.<o:p></o:p> ﺗﻘﻠﻴﺪ= ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻫﻨﺮ'&= #65255;ﻮﻋﻰ ﻣﺸﺎﺭﮐﺖ ﺑﺎ ﺁ&= #65255;ﻬﺎ ﺍﺳﺖ.ﻭﻟﻰ ﺗﻨﻬ&= #65166; ﻣﺸﺎﺭﮐﺖ ﺩﺭ ﻫ&= #65256;ﺮ'ﻭ ﻧﻪ ﺩﺭ ﺯﻧﺪﮔﻰ = ﻭ ﺍﺣﺴﺎس ﺍﺯ ﺯﻧ&#= 65194;ﮔﻰ.ﮔﺮﭼﻪ ﺑﺎﺯ ﺍﻧﻔﻌﺎﻝ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﻭ ﺧﻮﺩ= ﻧﻴﺰ ﻋﺎﻃﻔﻪﺍﻯ ﺩﺍ&#= 65197;ﻧﺪ ﮐﻪ ﻣﻴﺨﻮﺍﻫﻨ&#= 65194; ﺟﺎﻭﻳﺪﺍﻥ ﺷﻮ&#= 65255;ﺪ'ﻭ ﺩﺭ ﺃثرﻫﻨﺮﻯ = 5191;ﻮﺩﺷﺎﻥ. ﻫﻨﺮﻣﻨﺪﺍﻥ ﺩ&#= 65197; ﺍﺑﺘﺪﺍﻯ ﮐﺎﺭ &= #65259;ﻨﺮﻯ' ﻧﻪ ﺗﻤﻠّﻚ ﺍﺷ&#= 65268;اء ﻭﻧﻪ ﻓﺮﺍﺭ ﺍﺯ = ﺫﺍﺕ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻧﻈ= ﺮ ﺩﺍﺭﻧﺪ. ﻭ ﻗﺼﺪ= ﺗﻌﺒﻴﺮﻯ ﻫﻢ ﻧﺪﺍﺭﻧﺪ.ﺑ&= #65248;ﮑﻪ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺑ&#= 65166; </spa= n>ﻫﻨﺮﻣﻨﺪﺍ᥽= 3; ﺍﺧﺘﻠﺎﻁ ﻭ ﺍﻣﺘﺰﺍﺝ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ. ﻟﺬﺍ ﺑﻴ= ﻦ ﻫﻨﺮ ﮐﻮﺩﻙ ﻭ ﺑ= ﺰﺭﮔﻰ ﺍﻭ'ﺭﺍﺑﻄﻪﺍﻯ &= #65251;ﺴﺘﻘﻴﻢ ﻧﻴﺴﺖ.ﻣﮕﺮ ﺳﺎ&= #65267;ﺒﺮﻧﻴﺘﻴﻜﻬA= 166;ﻯ ﺟﺴﻤﺎﻧﻰ ﻭ ﻓﮑ&= #65198;ﻯ.ﺗﻘﻠﻴﺪ ﺁثاﺭ ﺑﺰﺭﮔﺎA= 253; ﻧﻮﻋﻰ ﺑﺮﺍﺩﺭ&#= 65263; ﻭ ﺩﻭﺳﺘﻰ ﺍﺳﺖ.= ﻫﻨﺮﻣﻨﺪﻯ ﮐﻪ ﺯﻭﺩﺗﺮ ﺑﺰ&= #65197;ﮔﺎﻥ ﺭﺍ ﺗﻘﻠﻴﺪ ﮐﺮ&= #65193;' ﻣﻴﺘﻮﺍﻧﺪ ﻫﻨ&#= 65198;ﻣﻨﺪﻯ ﭘﻴﺶ ﺗﺎﺯ ﺑﺎﺷ&= #65194;. ﮐﻪ ﻣﺮﺣﻠﻪ ﺁﻣ&= #65166;ﺩﮔﻰ ﺑﺮﺍﻯ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﻟﻬی ﮐﺎﻣﻞ ﺷ&#= 65194;ﻥ اﺳﺖ'ﮐﻪﻧﺒﺎﻳ= 5194; ﺗﺴﻠﻴﻢ ﺭﻭﺡ ﻣ&= #65194;ﺑّﺮ ﮐﻨﻮنی ﻮ ﮊﻧﺘ= 5268;ﻚ ﺭﻭﺣﻰ ﻭ ﺷﺄﻥ ﻣ= ﻘﺎﻡ ﺍﻟﻬﻰ ﺭﻭﺍﻥ ﺧ&= #65262;ﺩ ﺷﻮﺩ. ﻫﺮ ﻫﻨﺮﻣ= ﻨﺪﻯ ﮐﻮﭼﻚ ﻳﺎ ﺑﺰﺭ&= #64402;'ﺣﺘﻤﺎ ﺁﺗﻠﻴﻪﺍﻯ ﺭﺍ &= #65197;ﻓﺖ ﻭ ﺁﻣﺪ ﺩﺍﺷﺘﻪ = ﺍﺳﺖ.ﻭ ﺗﻔﺎﻭﺕ ﮐﺎﺭ ﺁ&= #65255;ﻬﺎ ﺩﺭ ﺍﻧﺘﺨﺎﺏ ﻣ&= #65262;ﺍﺩ ﻭﻣﻮﺿﻮﻋﺎﺕ ﻧ&#= 65268;ﺴﺖ.ﺑﻠﮑﻪ ﺍﻧﺘﺨﺎﺏ ﻣﻌﻠ&#= 1617;ﻢ ﺍﺯ ﺑﻴﻦ ﺩﻳﮕﺮ = ﻣﻌﻠّﻤﻴﻦ ﺍﺳﺖ.ﻣﻮﺿﻮﻋﺎ&#= 65175;ﻰ ﺭﺍ ﮐﻪ ﻣﻠﺎﺣﻈ&= #65258; ﻣﻴﮑﻨﻴﻢ'ﺩﺭ ﺳ&= #65198;ﺍﺳﺮ ﻧﺴﻠﻬﺎﻯ ﻫﻨﺮ&#= 65251;ﻨﺪ ﺟﺎﻟﺐ ﻧﻈﺮ ﺑﻮ&= #65193;ﻩﺍﻧﺪ ﺑﺮﺍﻯ ﺟﺒﺮﺍﻥ &= #65175;ﻮﺍﻓﻖ ﻫﺮﻳﻚ ﺍﺯ ﺳﺮﻣ&= #65208;ﻖ ﻫﺎ'ﺑﺎ ﺗﻠﻔﻴﻖ = ﻫﻤﻪ ﻣﮑﺎﺗﺐ ﺑﺎﻫﻢ. = ﭼﻮﻥ ﻓﻠﺎﺳﻔﻪ ﺍﻟﺘ&#= 65240;ﺎﻃﻰ'ﻣﺎﻧﻨﺪ ﻧﻘّﺎﺷﻰ ﻣﺮﻳ= 5250; ﻣﻘﺪس ﻳﺎ ﻣﻨﺎ&#= 65223;ﺮ ﺧﺮﺍﻓﺎﺗﻰ ﻭ ﺩ&= #65267;ﻨﻰ'ﻭﺟﺸﻨﻬﺎ= 5263; ﮐﺎﺭﻧﻮﺍﻝ.ﻭ ﺁ&= #65255;ﭽﻪ ﮐﻪ ﻧﻈﺮ ﻣﺎ ﺭﺍ= ﺟﻠﺐ ﻣﻴﮑﻨﺪ'ﺣﻘﻴﻘ&#= 65174; ﺑﺎ ﻭﺍﻗﻌﻴّﺎ= 5173; ﮐﻪ ﺃثرﻫﻨﺮﻯ = 5255;ﺸﺎﻥ ﻣﻴﺪﻫﺪ ﻧﻴﺴﺖ'&= #65169;ﻠﮑﻪ ﺑﺴﺒﺐ ﺍﻳﻨﮑﻪ &= #65251;ﺎ ﺭﺍ ﺍﺯ ﻋﺎﻟﻢ ﻭ= ﺍﻗﻊ ﻣﺎﺩﻯ ﺟﺪﺍ ﻣﻴ&= #64401;ﻨﺪ.<o:p></o:p> ﺩﺭ ﻧﻘّ= ﺎﺷﻰ ﭼﻴﻨﻰ ﻭ ﺷﺮﻗﻰ&= #65193;ﺭ ﻫﻨﺮ ﺗﺴﻠﻴﻢ ﺷ&= #65194;ﻥ ﻫﻨﺮﻯ ﻧﻴﺴﺖ. ﮐ= ﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺑ&#= 65200;ﺭﮒ ﺩﺭ ﺍﻭﺍﺧﺮ'ﺁﻧ&= #65260;ﻢ ﺑﻨﺪﺭﺕ ﺑﺘﺴﻠ&#= 65268;ﻢ ﻫﻨﺮﻯ ﻣﻴﺮﺳﻨ&#= 65194; ﺟﻬﺎﻥ ﻫﻨﺮﻯ ﻟ&= #65166;ﺯﻡ ﻧﻴﺴﺖ' ﮐﻪ ﺿﺮﻭ= ﺭﺗﺎ ﺑﺮ ﺟﻬﺎﻥ ﻭﺍﻗ&= #65226; ﻓﺎﻳﻖ ﺁﻳﺪ.ﻳﺎ = ﺑﺮ ﺣﻘﻴﻘﺖ ﻣﺘﻌﺎ&#= 65247;ﻰ ﺗﺮ ﺑﺮﺳﺪ. ﺑﻠﮑ= ﻪ ﻋﺎﻟﻤﻰ ﺍﺳﺖ'ﮐ&= #65258; ﺑﺎﻳﺪ ﺁﻧﺮﺍ ﺑ&= #65188;ﻘﻴﻘﺖ ﺑﺎﺯ ﮔﺮﺩﺍﻧﻴ&#= 65250; ﮐﻪ ﺭﻭﺡ ﺳﻮﮊﻩ = ﻫﻨﺮﻯ ﻭ ﻣﺘﺎﻓﻴﺰﻳﮑ&#= 65264; ﻣﻴﺮﺳﺪ. ﻫﻨﺮﻣ&= #65256;ﺪ ﺁﻥ ﻧﻴﺴﺖ ﮐﻪ ﺁ= ﺭﺯﻭﺋﻰ ﺭﺍ ﺧﻠﻖ ﻭﺗﺠﺴ&= #1617;ﻢ ﻧﻤﺎﻳﺪ'ﻳﺎ ﻭﺣ&= #65264; ﺍﺯ ﻣﻠﺎﺋﻚ ﺭﺍ = ﻣﺠﺴّﻢ ﮐﺮﺩﻩ ﺑﺎﺷﺪ ﺑ&= #65248;ﮑﻪ ﺟﻬﺎﻧﻰ ﺍﻧﺴﺎ&#= 65255;ﻰ ﺍﺳﺖ'ﮐﻪ ﺩﺭ ﺩﺍ= ﻣﺎﻥ ﺁﻥ ﻣﻴﺨﻮﺍﻫﺪ &= #65259;ﺴﺘﻰ ﺭﺍ ﺍﺯ ﻧﻮ ﺧﻠﻖ= ﻧﻤﺎﻳﺪ.ﮐﺎﺭﺑ&= #65198;ﺩ </spa= n>ﻫﺴﺘﻰ ﻭ ﺧﻠA= 238; ﻭ ﺍﻧﺘﺰﺍﻉ ﺩﺭ ﻫ&= #65256;ﺮ'ﻣﻔﺎﻫﻴﻢ ﻣﺎﺩﻯ ﺗﺮ ﺍﺯ ﻫ= ﻤﺎﻥ ﻣﻔﺎﻫﻴﻢ ﺩﺭ ﻓ&= #65248;ﺴﻔﻪ ﺍﺳﺖ. ﺑﺮﺧﻰ ﺧﻴ= ﺎﻝ ﻣﻴﮑﻨﻨﺪ'ﮐﻪ ﺍ&= #64404;ﺮ ﻫﻨﺮﻣﻨﺪ ﺑﻬﺴ&#= 65176;ﻰ ﻃﺒﻴﻌﺖ ﻭﻓﺎﺩ&#= 65165;ﺭ ﻧﺒﻮﺩ'ﻫﻨﺮﻯ ﻧ&= #65192;ﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﺯﻳﺮﺍ ﻫ&= #65256;ﺮ ﺩﺭ ﻃﺒﻴﻌﺖ ﻣﺘ&= #65156;ﺻّﻞ ﻭ ﺭﻳﺸﻪ ﺩﺍﺭ'ﭼ= ﻮﻥ ﺭﻭﺡ ﻣﺘﺎﻓﻴﮑ&#= 65264; ﻫﺴﺘﻰ ﭼﻨﻴﻦ ﺍ&= #65203;ﺖ.ﻭ ﻧﻪ ﺗﻨﻬﺎ ﻃﺒﻴ&= #65228;ﺖ ﻧﺎﺳﻮﺗﻰ ﮐﻪ ﺃ&= #65211;ﻞ ﺑﺎﺷﺪ ﺑﻠﮑﻪﺳ&#= 65166;ﻳﻪ ﺭﻭﺡ ﺧﻮﺩ ﻣﻴﺒ&= #65166;ﺷﺪ.ﻣﺎﻧﻨﺪ ﻭﺟﻮﺩ ﺟﺴﻢ ﻭ ﺫ= ﻫﻦ ﺍﻧﺴﺎﻥ'ﮐﻪ ﺳﺎ&= #65267;ﻪ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264;'ﻭ ﻳﺎ ﺭﻭﺡ ﺍﻟﻬﻰ = ﺍﺣﺘﻤﺎﻟﻰ ﺍﻭ ﭘس ﺍﺯ ﮐﻤﺎ&= #65245; ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ﺑ&= #65240;ﻮﻝ ﻣﺎﻟﺮﻭ' ﻫﻨﺮ ﺍ= ﺯ ﺁﻥ ﭼﻴﺰ ﻣﺠﻬﻮ&= #65245; ﮐﻪ ﺷﺎﻣﻞ ﺩﺭﻙ = ﻭ ﺩﻳﺪ ﻳﺎ ﺩﺳﺖ ﻳ= ﺎﺑﻰ ﻧﻴﺴﺖ ﺻﺎﺩﺭ ﻣ&= #65268;ﮕﺮﺩﺩ.ﮐﻪ ﻫﻤﺎﻥ ﺭﻭﺡ ﻃﺒ&= #65268;ﻌﺖ ﻭ ﻫﺮﭼﻴﺰﻯ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭ ﻫﻨﺮﻣﻨﺪ ﺑﺎﻳ&#= 65194; ﺁﻥ ﻧﺎﭘﻴﺪﺍ ﺭ&= #65165; ﻗﺒﻀﻪ ﮐﻨﺪ ﻭ ﺑ= ﺪﺳﺖ ﺁﻭﺭﺩ.ﻧﻪ ﺍﻳﻨ&= #64401;ﻪ ﺗﻨﻬﺎ ﺑﺂﻥ ﺍﻋ&= #65176;ﺮﺍﻑ ﻧﻤﺎﻳﺪ.ﮐﺎﺭ ﺳ&= #65166;ﻟﻚ ﺍﺳﺖ'ﮐﻪ ﺍﮐﺘﻔ&= #65166; ﺑﺸﻨﻴﺪﻥ ﻧﻤﻰ &= #64400;ﻨﺪ ﻭ ﻣﻴﺮﻭﺩ. ﮐﻪ ﺑ= ;ﺒﻴﻨﺪ ﻭ ﺑﺪﻝ ﺧﻮﺩ ﻭﺍ= ﺭﺩ ﻧﻤﺎﻳﺪ.ﮐﻪ ﻫﻤ&= #65166;ﻥ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263;'ﻫﺮﻳﻚ ﺑﺮﺗﺮ ﺍﺯ ﺩﻳﮕ&= #65198;ﻯ ﻭ ﺭﻭﺡ ﺍﻟﻬﻰ ﺍ= ﻧﺴﺎﻥ ﺭﺍ ﺗﺸﮑﻴﻞ ﻣﻴ&= #65194;ﻫﻨﺪ.ﻭ ﺗﻌﺎﻟﻰ ﻧﻴﺎﺯ &= #65169;ﺘﺼﺪﻳﻖ ﻭ ﺩﺭﻙ ﻋﻘﻠﻰ ﻭ= ﻋﺸﻖ ﻋﺎﻃﻔﻰ ﻭ ﺩﻳﺪ&= #65253; ﺑﭽﺸﻢ ﺩﻝ ﻣﻴﺒ&= #65166;ﺷﺪ ﮐﻪ ﺍﺯ ﺩﻳﺪﻥ ﺑ= ﭽﺸﻢ ﺗﻦ ﺣﻘﻴﻘﺖ ﺑﻴ&= #65208;ﺘﺮﻯﺪﺍﺭﺩ.ﭼ= 5262;ﻥ ﺯﻧﺪﮔﻰ ﻋﻘﻠﻰ &= #65169;ﺮﺍﻯ ﺑﺸﺮ'ﻗﺎﺑﻞ ﺩﺭ&= #65241; ﺍﺳﺮﺍﺭ ﺍﻟﻬﻰ &= #65261; ﻫﺴﺘﻰ ﻭ ﺁﻳﻨﺪ&= #65257; ﻫﺎ ﻧﻴﺴﺖ.ﻟﺬﺍ = ﻫﻴﭻ ﻫﻨﺮﻣﻨﺪﻯ ﻧﻤ&#= 65264; ﺗﻮﺍﻧﺪ ﺍﺯ ﻣﻄ&= #65166;ﺑﻘﺖ ﺻﺤﺒﺖ ﮐﻨﺪ.ﻃﺒ&= #65268;ﻌﺖ ﻫﻨﺮ'ﺗﻤﻠّﻚ ﻣ&#= 64401;ﺎﻧﻰ ﻭﺯﻣﺎﻧﻰ ﻭ ﺍﻣ&= #64401;ﺎﻧﻰ ﺍﺳﺖ. ﺗﺎﺩﺭ ﮐﻨ= ﺘﺮﻝ ﺧﻮﺩ ﺩﺍﺷﺘﻪ ﺑ&= #65166;ﺷﺪ.ﻟﺬﺍ ﻫﺮ ﻫﻨﺮﻯ ﺫﺍﺗ&= #65166; ﻣﺒﺎﺭﺯﻩ ﻋﻠﻴ&#= 65258; ﺳﺮﻧﻮﺷﺖ ﮐﻨﻮ&#= 65255;ﻰ ﺍﺳﺖ.ﻭ ﻋﻠﻴﻪ ﺑ= ﻰ ﺗﻔﺎﻭﺗﻰ'ﺩﺭ ﺑ&= #65198;ﺍﺑﺮ ﻫﺴﺘﻰ.ﻭ ﻣﺒﺎﺭ&= #65199;ﻩ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ &= #65227;ﻤﻠﺎ ﺯﻧﺪﮔﻰ ﻭﻣﺮﮒ &= #65165;ﺳﺖ. ﺩﺭ ﻭﺍﻗﻊ ﺍﻳﻦ = ﺳﺮﻧﻮﺷﺖ ﻧﻴﺴﺖ'ﺍﮔﺮ ﻣﺒ&= #65166;ﺭﺯﻩﺍﻯ ﻧﺒﺎﺷﺪ.ﺑﻠﮑﻪ &= #65175;ﻮﻗّﻔﻰ ﺩﺭ ﺷﺄﻥ ﻭﻣﻘﺎ&= #65249; ﺗﮑﺎﻣﻠﻰ ﺭﻭﺣ&#= 65264; ﻭﻧﻮﻋﻰ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ'ﺭﺳﻴﺪﻩ &= #65165;ﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨﻮﻥ = ﺍﺳﺖ.ﻣﻔﻬﻮﻡ ﺳﺮﻧﻮﺷﺖ ﻳﻚ ﺗ&= #65228;ﺮﻳﻒ ﺍﺳﺖ'ﻭﻧﻪ ﻣﻮﺿ&= #65262;ﻉ ﺟﺒﺮﻯ'ﮐﻪ ﻗﻀﺎ = ﭼﻨﻴﻦ ﺧﻮﺍﺳﺘﻪ ﺍﺳﺖ.&= #65193;ﺭ ﺣﺎﻟﻴﮑﻪ ﺗﻘﺪ&#= 65267;ﺮ ﻭ ﺳﺮﻧﻮﺷﺖﺍﻣ&#= 65198;ﻭﺯ'ﺑﺮﺣﺴﺐ ﺗﮑﺎﻣﻠﺎﺕ ﺭﻭ&#= 65187;ﻰ ﺩﺭ ﺗﮑﺎﻣﻠﺎﺕ &= #64344;ﻴﺸﻴﻨﻰ ﺑﻮﺩﻩ ﺍﺳﺖ.ﻭ ﺍ= ﻗﺪﺍﻡ ﺑﻬﺮ ﮐﺎﺭ ﻣﻨﻔ&= #65264; ﺍﺯ ﻟﺤﺎﻅ ﺗﮑﺎ&= #65251;ﻞ'ﮐﻪ ﮔﻨﺎﻩ ﮐﺎﺭﻯ ﻏ&= #65268;ﺮ ﺩﻳﻨﻰ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ' ﺳﺮﻧﻮﺷﺖ ﺗﻮﻟ&#= 65194; ﺑﻌﺪﻯ ﺭﺍ ﺑﻘﻬ&= #65240;ﺮﺍ ﻭ ﮐﺎﺭﻣﺎﻫﺎﻯ &= #65187;ﻘﻴﺮ ﺗﺮ'ﻭﺗﮑﺮﺍﺭ ﮔ&= #65196;ﺷﺘﻪ ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ = ﻣﻴﺒﺮﺩ. ﻭﻟﻰ ﻫﺮ ﺍﻗﺪﺍ&= #65249; ﻣثبت ﺩﺭ ﺍﻳﻦ = 5199;ﻧﺪﮔﻰ'ﺑﺎ ﻫﻤﻴﻦ ﺳﺮﻧﻮﺷ&#= 65176;ﻰ ﮐﻪ ﻫﺴﺖ. ﻭﮐﺮﺍ= ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺭﺍ ﺩﺍﺭﺩ.ﺑﺼﻮ&= #65197;ﺕ ﺗﺰﮐﻴﻪ ﻧﻔس ﺩ&#= 65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺳ&= #65166;ﻟﮑﺎﻥ ﻭ ﮐﺴﺐ ﺷﻬﻮﺩﻫ&= #65166; ﻭ ﺗﺠﻠّﻴﺎﺕ ﺍ&#= 65247;ﻬﻰ ﻫﺮﭼﻪ ﺑﺎﻟﺎﺗ&#= 65198;'ﻣﺒﺎﺭﺯﻩ ﺿﺪ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65208;ﺮﻯ ﮐﻨﻮﻧﻰ ﻭ ﺑﻨﻔ&= #65226; ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻘﻮّﻩ ﻫﻤ= 5268;ﻦ ﺳﺮﻧﻮﺷﺘﻰ ﮐﻪ &= #65193;ﺍﺭﻳﻢ. ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑ&= #65260;ﺘﺮ ﻭﺣﺘﻰ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺁﻳﻨﺪﻩ ﺑﺠﻬﺎ&#= 65253; ﺍﺳﺖ.ﻭ ﻋﻤﻠﺎ ﺍ= ﻳﻦ ﺳﺮﻧﻮﺷﺖ ﺟﺪﻳ&#= 65194; ﺑﺮﺗﺮ ﺳﺎﺯﻯ ﺩ&= #65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﺑ&= #65166; ﺍﻋﻤﺎﻝ ﻣثبت '= 4400;ﻪ ﺁﻧﺮﺍ ثوﺍﺏ ﻏ= 5268;ﺮ ﺩﻳﻨﻰ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ'ﺿﺪ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﺗ= ﮑﺎﻣﻞ ﺟﺴﺘﻦ ﺭﺳﻴﺪﻥ &= #65165;ﺳﺖ.ﻭ ﻣﺤﺮﻭﻣﻴّﺖ ﺍ= 5199; ﻧﺠﺎﺕ ﻧﻮﻋﻰ ﺭ&= #65261;ﺡ ﺧﻮﺩ'ﺑﺮﺍﻯ ﻓﺼ&= #65262;ﻝ ﺑﺎﻟﺎﺗﺮ ﻧﻮﻉ &= #65169;ﺸﺮﻯ'ﻭﺣﺘﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;'ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﻧ&= #65268;ﺰ ﺑﺮﺳﻨﺪ.ﻭ ﺍﻳﻦ = ﺳﺮﻧﻮﺷﺖ ﺳﺎﺯﻯ ﺟﺪﻳﺪ ﺃ&= #65251;ﺮﻯ ﺿﺪ ﻣﺎﺩﻯ ﺩﺭ ﻃ= ﺒﻴﻌﺖ ﻭﻓﻄﺮﺕ ﻣﺎ ﻣﻴ&= #65170;ﺎﺷﺪ.ﮐﻪ ﻋﻤﻠﺎ ﺩﺭ ﺟﻬﺎ&= #65253; ﺍﻟﻬﻰ ﺭﻭﺡ ﻣﺎ = ﺑﻮﺳﻴﻠﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65211;ﻮﺭﺕ ﻣﻴﮕﻴﺮﺩ. ﻭﺍﻟ&= #1617;ﺎ ﻋﺪﻡ ﺗﻔﮑّﺮ ﻭ &= #65175;ﺼﻤﻴﻢ ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ&#= 65193;ﺍﺩﻥ ﺑﺎﻳﻦ ﺭﻭﺍﻥ ﺣ&= #65268;ﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺑﺎ= ﺗﻤﺎﻡ ﺍﻣﺘﻴﺎﺯﺍﺕ ﺁ&#= 65253;'ﻋﻤﻠﺎ ﺗﻮﻗﻒ ﻧﻴﺴﺖ. ﮐ= ﻪ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﻗﻬﻘﺮﺍ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﮐ= ﺎﺭﻣﺎﻫﺎ ﻭ ﺟﺮﻡ ﻭﮔﺎﺭﻣ&= #65258; ﻣﺠﺎﺯﺍﺕ ﺑﺎﻟ&#= 65252;ثل ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ = ﺩﺭ ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﺧ&= #65262;ﺍﻫﻴﻢ ﺩﺍﺷﺖ.<o:p></o:p> ﻓﺮﻕ ﺯﻧ= ;ﺪﮔﻰ ﻭ ﺗﺼﻮﻳﺮ ﻫﻨﺮ&= #65263;'ﺑﺘﻌﺒﻴﺮﻯ ﺩﺭ ﺍﺯ ﺑﻴﻦ ﺑﺮ= ﺩﻥ ﺁﻳﻨﺪﻩ ﺑﻬﺘﺮ &= #65165;ﺳﺖ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ &= #65193;ﺭﻫﺮ ﺃثرﻫﻨﺮﻯ ﺧﻮA= 193;'ﻭﻫﺮﮐﺎﺭﻯ ﻭﮔﻔﺘﺎﺭﻯ ﻭ ﺃ&= #65255;ﺪﻳﺸﻪ ﻭ ﻫﻨﺮﻧﻤﺎﺋﻰ &= #64400;ﻪ ﻣﻰ ﻧﻤﺎﻳﺪ'ﻧﻘ&= #65206; ﻣثبت ﻳﺎ ﻣﻨﻔA= 264;'ﺩﺭ ﺍﻳﻦ ﺳﺮﻧﻮﺷﺖ &= #65235;ﻌﻠﻰ'ﻭﺩﺭ ﺳﺮﻧﻮﺸﺖ ﺗﻮﻟ&#= 65194; ﺑﻌﺪﻯ ﺭﺍ ﺑﻬﻤ&= #65198;ﺍﻩ ﺩﺍﺭﺩ. ﺩﺭ ﻫﻨﺮ= ﮐﻠﺎﺳﻴﻚ'ﻧﻈﺎ&= #65251;ﻰ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻣ&= #65268;ﮑﻨﻴﻢ'ﮐﻪ ﺩﻟﻴﻞ ﺁﻥ ﺍﺳﺖ = ﮐﻪ ﺳﺮﻧﻮﺷﺖ ﻣﺎ'ﻫ&= #65256;ﻮﺯ ﮐﻨﺎﺭ ﺯﺩﻩ ﻧﺸ&= #65194;ﻩ'ﻭ ﺍﺻﻠﺎﺡ ﻧﻴﺎﻓ&#= 65176;ﻪ'ﻭﮐﻤﺎﻟﻰ ﺑﺮﺗﺮ ﻭﺍﻟﻬﻰ &= #65175;ﺮ ﻧﻴﺎﻓﺘﻪ ﺍﺳﺖ.&= #65193;ﺭ ﻫﺮ ﻫﻨﺮﻯ ﻧﻈﻤ&= #65264; ﻫﺴﺖ.ﻭ ﻫﻨﺮ ﺑﻤ= ﻌﻨﻰ ﺍﻟﻬﻰ ﻭ ﺁﺭﻳﺎ&= #65163;ﻰ ﺷﺪﻥ ﭘﻴﺮﻭﺯﻯ &= #65203;ﺮﻧﻮﺷﺖ ﻭﺯﻧﺪﮔﻰ ﮐﻨﻮ&#= 65255;ﻰ ﻫﺮﮐس ﻣﻴﺒﺎﺷ= 5194;.ﺍﮔﺮ ﺍﻳﻦ ﻫﻨﺮ ﺍﻟﻬ&= #65264; ﻧﺒﺎﺷﺪ'ﺣﺘﻤﺎ &= #65193;ﺭ ﮔﻨﺎﻩ'ﭘﻴﺸﮕﻰ &= #65261;ﻗﻬﻘﺮﺍﺋﻰ ﻭ ﺳﺮﻧﻮﺷﺖ ﮐﻨ&= #65262;ﻧﻰ ﺭﺍ ﺣﻘﻴﺮ ﺗﺮ'ﺑ= ﺮﺍﻯ ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﻧﺴﺦ ﺑﺪﺗ= ﺮ ﺑﺸﺮﻯ'ﭼﻪ ﺭﺳﺪ = ﺑﻤﺴﺦ ﺣﻴﻮﺍﻧﻰ'ﻭ ﻳﺎ = ﻓﺴﺦ ﮔﻴﺎﻫﻰ ﻭ ﺭﺳﺦ = ﺟﻤﺎﺩﻯ ﻭﻭﺳﺦ ﺗﺤﺖ ﺟﻤ&= #65166;ﺩﻯ. ﺗﺎ ﺍﻳﻦ ﺍﻧﺤﺮ&= #65165;ﻓﺎﺕ ﻭﺳﺘﻤﮑﺎﺭﻯ ﻫ&#= 65166; ﺑﺨﻮﺩ ﻭﺑﺠﺎﻣ&#= 65228;ﻪ ﻭﺗﻤﺎﻡ ﻫﺴﺘﻰ &= #65165;ﺯ ﮐﺴﻰ ﭼﻘﺪﺭ ﺑﺎ&= #65207;ﺪ.ﮐﻪ ﺁﻧﮕﺎﻩ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺁﻧﻬﺎ'ﻣ&= #65256;ﺎﺳﺐ ﻳﻚ ﻧﻮﻉ ﺣﻴﻮﺍ&= #65255;ﻰ ﺣﻘﻴﺮ ﻣﻌﺎﺩﻝ &= #65251;ﻴﮕﺮﺩﺩ.ﺗﺎ ﺩﺭ ﺗﻮﻟﺪ ﺑﻌﺪ&= #65263; ﺑﺪﺍﻥ ﺑﺮﺳﺪ.<o:p></o:= p> ﻣ= ﻴﮕﻮﻳﻨﺪ ﺍﮔﺮ ﺑﺪﻧﺒﺎﻝ &= #65259;ﺮ ﺃثر ﻫﻨﺮﻯ ﻓﺮ= 5165;ﺭﻯ ﻫﺴﺖ'ﻳﻌﻨﻰ ﺗﻮ&= #65239;ّﻒ ﻓﻄﺮﺕ ﺍﻧﺴﺎﻥ &= #65259;ﻨﺮﻣﻨﺪ ﻭﻧﺎﻇﺮ ﺁﻥ'ﮐﻪ<= /span> </spa= n>ﺩﺭﻫﺮ ﺣﺎﻝ A= 175;ﻮﻗّﻒ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺍ&= #65199; ﻟﺤﺎﻅ ﺗﮑﺎﻣﻞ &= #65165;ﺳﺖ. ﻭ ﺁﻏﺎﺯﻗﻬﻘﺮ&#= 65165;. ﺩﺭ ﺑﺎﺭﻩ ﺳﺮﻧ&= #65262;ﺷﺖ ﺍﻧﺴﺎﻧﻰ'ﺟﺪﺍ&#= 64404;ﺎﻧﻪ ﺑﺤث ﺷﺪﻩ' ﮐﻪ ﻫ= ﺮﮐس ﺑﺎ ﻧﺘﻴﺠﻪ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﻗﺒﻠﻰ'ﺩﺭ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﺠﻬﺎﻥ ﻣﻴﺂﻳ&#= 65194;'ﺗﺎ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎ&#= 65253; ﺑﺮﺍﻯ ﺗﺤﻘّﻖ &#= 64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩﺍ ﻭ &#= 65211;ﻮﺭﺕ ﮔﻴﺮﺩ.ﻭ ﺩﺭ ﺣﺪ= ّ ﮐﻔﺎﻳﺖ'ﺑﺘﻮﻟ&#= 65194; ﻧﻮﻋﻰ ﺑﺮﺗﺮﻯ &= #65191;ﻮﺍﻫﺪ ﺭﻓﺖ.ﻭﻟﻰ ﺳﺎﻟ&= #64401;ﺎﻥ ﺍﺯ ﺭﻭﺯ ﻧﺨﺴﺖ = ﭘﻴﻤﺎﻥ ﺳﻠﻮﮐﻰ'ﺳﺮﻧﻮ&#= 65207;ﺖ ﺳﻠﻮﮐﻰ ﻭ ﺳﺮﺍ&= #65203;ﺮﻣﻤﻠﻮ ﺍﺯ ﺑﻠﺎﻳﺎ ﻭ ﺍ= ﻣﺘﺤﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺍﻟﻬ&= #65264; ﺧﺎﺹ ﺳﺎﻟﮑﺎﻥ &= #65165;ﺳﺖ'ﮐﻪ ﺻﺒﺮ ﻭ ﺻﻔﺎﺕ ﺳ= ﺎﻟﻚ'ﻭ ﺍﻣﮑﺎﻥ ﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﺍﻭ ﺑﻮﺳﻴ&#= 65248;ﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65165;ﻧﺠﺎﻡ ﺑﮕﻴﺮﺩ.ﻭ ﻟﺬﺍ = ﺳﺎﻟﻚ ﺻﺎﺩﻕ ﻭﻋﺎﺷﻖ &= #65193;ﺭ ﺑﻠﺎﻳﺎﻯ ﺳﺨﺖ &= #65175;ﺮ ﺳﭙﺎس ﺑﻴﺸﺘﺮ &#= 65191;ﺪﺍﻭﻧﺪ ﺭﺍ= ﺩﺍﺭﺩ= ; . ﺩﺭﻓﻠﺴﻔﻪ ﺳﻠﻮﻙ ﺍﻟﻬی ﻮ&#= 65251;ﻔﺎﻫﻴﻢ ﻣﮑﺘبی ﻣﻴﺘﻮA= 165;ﻧﺪ ﻣﺎﻧﻨﺪ ﺷﺎﺧﻪ &= #65259;ﺎﻯ ﻫﻨﺮﻯ ﻭ ﺷﺎﺧﻪ = ﻫﺎﻯ ﻓﻠﺴﻔﻰ ﻭﺷﺎﺧ&#= 65258;ﻫﺎﻯ ﻋﻠﻤﻰ ﻭ ﺷﺎﺧﻪ&= #65259;ﺎﻯ ﻋﺒﺎﺩﻯ ﻭﺗﻤﺮ&#= 64400;ﺰ ﺳﻠﻮﮐﻰ ﻣﺨﺘﻠ&#= 65234;ﺑﺎﺷﺪ.ﻭ ﻳﺎ ﺷﺎﺧﻪﻫﺎﻯ</= span> </spa= n>ﺧﺪﻣﺎﺕ ﺍﺟʋ= 76;ﻤﺎﻋﻰ'ﻭ ﺷﺎﺧﻪ ﻫﺎﻯ ﺷﻬ&= #65262;ﺩﻯ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﻣﺴﺘﻌﺪ'ﻭ ﺷﺎﺧ&= #65258; ﻫﺎﻯ ﺍﺩﺑﻰ ﻭ ﺷ= ﻌﺮﻯ ﻭﻣﻔﺎﻫﻴﻢ ﺳﺮ&#= 65255;ﻮﺷﺖ ﻭ ﻫﻨﺮ ﺩﺭ ﺳﻠﻮ= ﻙ </spa= n>ﺍﻟﻬﻰ ﻣﺮﺍʋ= 75;ﺒﻰ ﺩﺍﺭﺩ'ﮐﻪ ﻧﻬﺎ&= #65267;ﺖ ﺩﺭ ﮐﺎﺭﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﺍﺳﺖ .<o:p></o:p></spa= n> ﻫﻨﺮ ﺍﺯ= ; ﺟﻬﺎﺗﻰ ﺷﺒﻴﻪ ﻋﺸﻖ ﺍﺳ&= #65174;. ﮐﻪ ﻫﺮ ﺩﻭﻯ ﺁﻧ= ﻬﺎ ﺿﻌﻴﻔﺎﻥ ﻋﺎﺟ&#= 65200; ﻭ ﻣﺪﻋﻴﺎﻥ ﮐﺎ&= #65195;ﺑﻰ ﻫﺴﺘﻨﺪ.ﺩﺭ ﻫﻨ&= #65198; ﺑﻴﺸﺘﺮ'ﻭ ﻫﺮ ﺩ= ﻭ ﻧﻴﺰ ﺩﺍﺭﺍﻯ ﻟ&= #65196;ﺕ ﻭ ﺗﻤﺘّﻊ ﻭ ﮐﻴ&= #65236;ﻴّﺘﻰ ﺍﺳﺖ'ﮐﻪ ﺩﺭ ﺍﺻ= ﻞ ﺑﺮﺍﻯ ﻟﺬﺕ ﻭﻫ&= #65262;ﺵ ﻧﺒﻮﺩﻩﺍﻧﺪ.ﺯ&#= 65267;ﺮﺍ ﻫﻨﺮ ﻭ ﻋﺸﻖ &#= 65259;ﺮ ﺩﻭ ﺍﻟﻬﻰ ﻫﺴﺘ&= #65256;ﺪ'ﻭﻭﺳﻴﻠﻪ ﺗﻌﺎﻟﻰ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65227;ﺎﻗﻞ ﻭ ﻋﺎﻣﻞ ﻭ ﻋﺎﺷ= ﻖ ﻭ ﭘﻴﮕﻴﺮ ﺻﺒﻮ&= #65197; ﺑﺎ ﺍﺭﺍﺩﻩ.ﺩﺭ = ﻫﺮ ﺩﻭ ﺣﺎﻝ'ﻟﺰﻭﻡ = ﻓﺪﺍﮐﺎﺭﻯ ﻭ ﺣﺘﻰ ﺍﺯ ﺟﺎﻥ= ﮔﺬﺷﺘﮕﻰ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﺎﺭﺯﺷﻬﺎﻯ ﺑﺸﺮﻯ ﻭﮐﺴﺐ ﺍ&= #65197;ﺯﺷﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ.ﭼﻪ = ﺩﺭ ﺳﺎﻟﻚ ﺻﺎﺩﻕ ﻣ&= #65194;ﻋﻰ ﺷﻬﻮﺩﻫﺎ ﻭ ﻳﺎ = ﺩﺭ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ع&#= 1575;ﻟﻢ ﻟﺪﻧّﻰ' ﺩﺭ ﻣﻘ&= #65166;ﺑﻞ ﻣﺪﻋﻴﺎﻥ ﻋﻠﻢ &= #65261;ﻣﻨﻄﻖ ﭼﻪ ﺭﺳﺪ ﺑﻌﻠﻮ&= #65249; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧ&= #65224;ﺮﻯ ﻭﻳﺎ ﺍﺩﻋﺎﻫﺎ&#= 65263; ﻗﺸﺮﻯ ﻣﺬﻫﺒﻰ &= #64400;ﺎﻣﻠﺎ ﻓﺎﺳﺪ. ﻳﻚ ﮐﺸﻒ= ﺟﺪﻳﺪ ﻫﻨﺮﻯ'ﺩﺭ ﺣﮑﻢ = ﺍﻧﻘﻠﺎﺑﻰ ﺍﺳﺖ. ﮐﻪ ﻧﻮﻋﻰ= ﺟﺪﺍﺋﻰ ﺍﺯ ﺭﻭﺍﺑﻂ ﺳﺎ&= #65169;ﻖ </spa= n>ﺑﻬﻤﺮﺍﻩ ﺩʋ= 65;ﺭﺩ.ﺯﻳﺮﺍ ﻧﺘﻴﺠﻪ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺭ&= #65261;ﺍﻧﻰ'ﺑﺎﻋث ﻋﺮﺿﻪ ﻭ ﮐﺸﻒ ﺟ= ﺪﻳﺪ ﺷﺪﻩﺍﺳﺖ ﺩﺭﻫ&#= 65256;ﺮ ﻣﺎﺩﻯ ﺗﻘﺮﻳﺒ&#= 65166; ﮐﺸﻔﻰ ﻧﺸﺪﻩ ﺑ&= #65248;ﮑﻪ ﺳﺒﻚ ﺟﺪﻳﺪﻯ ﭘ&= #65268;ﺪﺍ ﺷﺪﻩ ﺍﺳﺖ.ﻭﻟﻰ = ﺩﺭ ﮐﺎﺭ ﻫﻨﺮ ﺍﻟﻬ&= #65264; ﺳﺎﻟﮑﺎن ﻣﻮﻓ= 5238;'ﻧﻪ ﻓﻘﻂ ﺑﺎﻳﻦ ﻫﻤ&= #65166;نی ﻤﺮﺍﺗﺐﺍﻟﻬﻰ &#= 65251;ﺮﺑّﻴﺎﻥ ﺧﻮﺩ ﺭﺳﻴﺪﻩ' ﮐ= ﻪ ﺣﺘﻰ ﺩﺭ ﺗﺎﺭﻳ&= #65190; ﻧﻮﻉ ﺑﺸﺮﻯ'ﺷﺶ = ﺑﺎﺭ ﮐﺸﻒ ﺟﺪﻳﺪﻯ ﺍ&= #65199; ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ی هست . ﮐﻪ ﻫﺮﻳﻚ &= #65153;ﻏﺎﺯﮔﺮ ﻋﺼﺮ ﺟﺪﻳﺪﻯ ﺑ&= #65262;ﺩﻩﺍﻧﺪ. ﺁﺩﻡ ﮐﻴﻮﻣﺮث &#= 65261; ﻣﻴﺘﺮﺍﻯ ﻧﻮﺡ &= #65261; ﺑﻮﺩﺍﻯ ﻧﺨﺴﺘ&#= 65268;ﻦ ﻭ ﺯﺭﺩﺷﺖ ﻧﺨﺴ&= #65176;ﻴﻦ ﻭ ﻧﻴﺰ ﻣﺴﻴﺢ ﻭ= ﻣﺤﻤﺪ ﻫﺮ ﻳﻚ ﻣﮑﺘﺐ ﺳ= ﻠﻮﮐﻰ ﭘﻴﺎﻣﺒﺮ ﺍﻭﻟ&#= 65264; ﺍﻟﻌﺰﻡ ﺑﺎ ﻋﺰ&= #65267;ﻤﺖ ﻗﺒﻠﻰ ﺧﻮﺩ ﺑﻮ&= #65193;ﻩﺍﻧﺪ'ﮐﻪ ﮐﺸﻒ ﺟﺪﻳﺪﻯ ﮐ&= #65198;ﺩﻩﺍﻧﺪ.ﺯﻳﺮ= 5165; ﭘﺎﮐﺴﺎﺯﻯ ﻋﻤ&#= 65268;ﻖ ﺗﺮ ﺩﺭﺭﻭﺍﻥ ﺩ&= #65165;ﺷﺘﻪﺍﻧﺪ ﻭ ﻋﻘﻞ ﻭ ﺍﺭﺍﺩ= ﻩ ﻧﻴﺮﻭﻣﻨﺪ ﺗﺮ &= #65165;ﺯ ﮔﺬﺷﺘﮕﺎﻥ'ﺩﺭ &= #64400;ﺎﺭ ﺳﻠﻮﻙ ﻭﻣﺸﻴّ= 5174; ﻭﺍﺭﺍﺩﻩ ﺑﺮﻧ&#= 65166;ﻣﻪﻫﺎﻯ ﺍﻟﻬﻰ'ﺩﺭﭘﻴﺶ &= #65169;ﺮﺩ </spa= n>ﺍﻣﻮﺭ'ﭼﻨﻴʌ= 54; ﺍﻗﺘﻀﺎ ﮐﺮﺩﻩﺍﺳﺖ. ﺯﻳ&= #65198;ﺍ ﻫﺮ ﮐﺎﺭ ﻭﺗﻐﻴ&= #65268;ﺮﻯ ﺩﺭ ﺑﺮﻧﺎﻣﻪ ﻫ&= #65166;ﻯﺎﻟﻬﻰ ﺑﻘﻮﻝ ﻣﺤﻤﺪ'ﺑ&= #65194;ﺳﺖ ﻣﺨﻠﻮﻗﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;.ﻭ ﺣﺘﻰ ﻣﻴﺘﻮﺍﻥ &= #65153;ﻏﺎﺯ ﻫﺮ ﺷﻬﻮﺩ ﺟﺪﻳ&= #65194;ﻯ ﺭﺍ'ﺁﻏﺎﺯ ﭘﻴﺪ&= #65165;ﻳﺶ ﻳﻚ ﻧﻮﻉ ﻣﻮﺟﻮ&= #65193;ﻯ ﺍﻧﺴﺎﻧﻰ ﺟﺪﻳ&#= 65194; ﻭﺑﺮﺗﺮﻯ ﺩﺭ ﺟ&= #65260;ﺎﻥﻮﺟﻮﺩ. ﻭﺍﻟّﺎ ﻋﻤﻠﺎ &#= 65193;ﺭ ﻫﺴﺘﻰ ﺍﻧﻮﺍﻉ &= #65261;ﺟﻮﺩ ﻭﻓﺼﻮﻝ ﻧﻮﻋﻰ'&= #64400;ﻪ ﻋﻠﻢ ﻣﻴﮕﻮﻳﺪ &= #65261;ﺟﻮﺩ ﻧﺪﺍﺭﺩ.ﻭ ﻫﺮﻣ&= #65262;ﺟﻮﺩﻯ ﺑﺘﻨﻬﺎﺋﻰ ﺧﻮ&#= 65193; ﻳﻚ ﻧﻮﻉ ﻭ ﺑﻰ ﻧ= ;ﻈﻴﺮ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﻋﻠﻢ ﻭ ﻋﻘﻞ ﺑﺸﺮﻯ'ﻣ= ﻌﻤﻮﻟﺎ ﺑﺮﺣﺴﺐ ﺻﻔﺎﺕ &= #65261;ﻣﻌﻴﺎﺭﻯ'ﮐﻪ ﻗﺎﺑﻞ ﺭؤﻳﺖ ﻭ &= #65175;ﺸﺨﻴﺺ </spa= n>ﺑﺎﺷﺪ' ﻣﻴﮕA= 262;ﻳﺪ ﺍﺯ ﺍﻳﻨﺠﺎ ﺗﺎ = ﺁﻧﺠﺎ'ﻧﺎﻡ ﻓﻠﺎﻥ ﻧﻮﻉ ﮔﻴ&= #65166;ﻫﻰ' ﻳﺎ ﺣﻴﻮﺍﻧﻰ ﻭ&= #65187;ﺘﻰ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺭﺍ ﺩﺍﺭﺩ.ﻭﻟﻰ = ﻣﺎ ﺑﺮﺍﻯ ﻫﺮﻳﻚ ﺍ&= #65199; ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻫﺰﺍﺭ ﮔﺎﻧﻪ'ﻭ = ﺑﻴﺸﺘﺮ'ﻧﺎﻡ ﻧﻮﻉ ﺑﮑﺎﺭ ﻣﻴ&= #65170;ﺮﻳﻢ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺑﺎ ﮐ&= #65208;ﻒ ﺗﺠﻠّﻰ ﺟﺪﻳﺪ &#= 65169;ﺮﺗﺮ ﺍﻟﻬﻰ ﺩﺭ ﺳﻠﻮ&= #65241;'ﻋﻤﻠﺎ ﺷﺶ ﮐﻠﺎس ﺑﺎ ﺷ&= #65206; ﻓﺼﻞ ﻧﻮﻋﻰ'ﻳﺎ = ﻧﻮﻉ ﻓﺮﻋﻰ ﭘﻴﺪﺍ ﺷ&= #65194;ﻩ ﺍﺳﺖ.ﺗﺎ ﻧﻮﺑﺖ = ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ &= #65193;ﺭ ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺑﺮﺳﺪ'ﮐ&= #65258; ﮐﺸﻒ ﻧﻮﺭ ﺭﺏّ &= #65197;ﺣﻤﺎﻥ ﮐﻨﺪ.ﻭﺧﻮﺩﺵ ﺗ&= #65184;ﺴّﻢ ﻭ ﺗﺠﺴّﺪ ﻭﺗﻮ&#= 65247;ﺪ ﺍﻧﺴﺎﻧﻰ ﻣﻘﺎ&#= 65249; ﺍﻟﻬﻰ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘA= 194;ﺵ ﺩﺭ ﺟﻬﺎﻥ ﺧﻮﺍ&= #65259;ﺪ ﺷﺪ.ﮐﻪ ﻣﻴﺘﻮﺍ&= #65253; ﺍﻭﺭﺍ ﻧﻴﺰ ﻗﺎ&= #65163;ﻢ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ &= #65255;ﻮﻉ ﺑﺸﺮﻯ'ﻭ ﺍﻭﻝ ﺍ= ﻟﺰﻣﺎﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺧﻮﺍﻧﺪ.ﮐﻪ ﺳﭙ&= #1587; ﺑﻴﺸﺘﺮ ﻭ ﺑﻴﺸ&= #65176;ﺮ'ﻣﺘﻮﻟﺪﻳﻦ ﺩﺭ ﺻﻔﺎﺕ ﻧﻮﻉ = ﺑﺸﺮﻯ'ﻭ ﺍﻟﺒﺘﻪ ﻣﺘﻔﺎ&#= 65261;ﺕ ﺟﺰﺋﻰ ﺑﻴﻦ ﺧﻮ&= #65193;ﺷﺎﻥ' ﺩﺭ ﺟﻬﺎﻥ ﺧﻮﺍ&= #65259;ﻨﺪ ﺁﻣﺪ.ﮐﻪ ﻫﻤﺎﻥ = ﺍﺭﻭﺍﺡ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺑ&#= 65208;ﺮﻯ ﺑﻮﺩﻩﺍﻧﺪ'ﮐﻪ &= #65193;ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰﺑ&#= 65256;ﻮﺭ ﻗﺎﺋﻢ'ﻳﺎ ﺣﺪ ﺃ= ﻗﻞ ﺑﺼﻮﺭﺕ ﻣﺮﺗﻀ&#= 65262;ﻯ ﭼﻬﺎﺭﻡ ﺭﺳﻴﺪ&#= 65257; ﺑﻮﺩﻩﺍﻧﺪ.ﮔﺮ&#= 64380;ﻪ ﺷﺎﻫﺪﺍﻥ ﺷﻬﻮ&#= 65193; ﻣﻘﺪﻣﺎﺗﻰ ﺑﺸ&#= 65198;ﻯ'ﻧﺰﺩﻳﮑﺘﺮ ﺩﺭ ﮐﻤﺎﻝ ﺑﻨﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﻨﺪ ﺑﻮﺩ.ﮐﻪ ﺑﺎﻳﺪ = ﺧﻮﺩﺭﺍ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﻧ&= #65268;ﺰ ﺑﺮﺳﺎﻧﻨﺪ'ﮐﻪ &= #65207;ﺮﻁ ﻗﻄﻌﻰ ﻧﺠﺎﺕ ﺍ&= #65199; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺍﻧﺴﺎﻥ &= #65251;ﻴﺒﺎﺷﺪ. ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺭﺍ ﺧﻮﺍﻫﻨﺪ<sp= an dir=3DLTR> </spa= n>ﺩﺍﺷﺖ'ﻭ ﺩﺭ = 4400;ﻨﺎﺭ ﺁﻧﻬﺎ ﺩﺭ ﺟﻬﺎ&= #65253; ﻫﻤﭽﻨﺎﻥ ﺍﻓﺮ&#= 65165;ﺩ ﺑﺸﺮﻯ'ﻭ ﻧﻴﺰ ﺣ= ﻴﻮﺍﻧﺎﺕ ﻭ ﮔﻴﺎﻫﺎﻥ ﻭﻣ&= #65262;ﺟﻮﺩﺍﺕ ﭘﺎﺋﻴﻦ ﺗﺮ ﺯﻧ&= #65194;ﮔﻰ ﺩﺭ ﮐﻨﺎﺭﻫﻢ ﺭ&= #65165; ﺩﺍﺭﻧﺪ.ﻭ ﺗﺎ ﺃ= ﺑﺪ ﻫﻤﻴﺸﻪ ﻫﻤﻪ ﺍ&= #65255;ﻮﺍﻉ'ﺭﺍﻩ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﻳﺎ ﻧﻴﻤﻪ ﺍﺭﺍ&= #65193;ﻯ ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴ&= #64401;ﻨﻨﺪ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65251;ﻴﻤﻮﻥ ﺭﺍ ﺑﺠﻨﮕﻞ ﻓﺮ&= #65203;ﺘﺎﺩ'ﻭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺁﻳﻨﺪﻩ ﻧﻴﺰ<sp= an dir=3DLTR>' ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ ﺑﮑﻨ&= #65166;ﺭﻯ ﻣﺤﺪﻭﺩ ﺧﻮﺍﻫ&#= 65194; ﮐﺮﺩ.ﭼﻮﻥ عقل = 5261; ﻗﺪﺭﺗﻬﺎﻯ ﺑﻴ&#= 65208;ﺘﺮﻯ ﺩﺍﺭﻧﺪ. ﻭ ﺷﺎﻳ= ﺪ ﻫﻢ ﺁﻥ ﻧﻮﻉ ﺑﺴ= ﺘﺎﺭﮔﺎﻥ ﺩﻳﮕﺮﻯ ﻣﻬﺎﺟ&#= 65198;ﺕ ﮐﻨﻨﺪ'ﮐﻪ ﺯﻧﺪ&= #64404;ﻰ ﺁﻧﻬﺎ ﺩﺭ ﮐﺮﻩ = ﺯﻣﻴﻦ ﺑﻴﻦ ﺍﻧﺴﺎﻧﻬ&#= 65166;ﻯ ﺑﺸﺮﻯ ﮐﻪ ﻋﻘﻞ = ﮐﻤﻰ ﺩﺍﺭﻧﺪ ﻣﺸﮑﻞ &= #65175;ﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.<o:p></o:= p> ﮐﺸﻒ ﻫﻨ= ;ﺮﻯ ﻣﺎﺩﻯ ﻧﻴﺰ' ﻫﺮ= ﻳﻚ ﮔﻮﺋﻰ ﭘﻴﺮﻭﺯ&#= 65263; ﺍﻧﺴﺎﻥ ﺑﺮ ﺃﻣ&= #65198; ﻣﺨﻔﻰ ﺑﺮ= ; ﺧﻮﺩﺵ ﻣﻴﺒﺎﺷﺪ.ﻫﻨﺮ&#= 65251;ﻨﺪﺍﻥ ﺍﺯ ﺍﺭﺯﺵ ﻭﺍﻗ&= #65228;ﻰ'ﻭ ﺳﻄﺢ ﻣﻘﺎﻡ ﺗﮑ&= #65166;ﻣﻠﻰ ﻋﺼﺮ ﺧﻮﺩ ﺩﺭ ﻋ= ﻘﻞ ﻭ ﺍﺧﻠﺎﻕ ﻭ ﻏﻴ= ﺮﻩ ﮐﺎﺳﺘﻪ'ﻭ ﺍﺯ ﺳ= ﻄﺢ ﺟﺪﻳﺪ ﮐﺸﻒ ﺷﺪ&= #65257; ﭘﻴﺮﻭﻯ ﻣﻴﮑﻨ&#= 65194; ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﺩﺭ ﻫﻤﻪ ﺍﺩﻳﺎ&= #65253; ﺳﻠﻮﮐﻰ'ﺑﺎﻳﺪ &= #65169;ﺎ ﮐﺸﻒ ﺗﺠﻠّﻰ ﺍ&#= 65247;ﻬﻰ ﻣﺮﺑﻮﻃﻪ'ﺑﺮﺍ&#= 65263; ﮐﺸﻒ ﻭ ﺷﻬﻮﺩ ﺗ= ﺠﻠّﻰ ﺟﺪﻳﺪﻯ ﺩﺭ ﻭﻟ&= #65166;ﻳﺖ ﺑﺮﺗﺮ ﺑﻌﺪﻯ ﺍ&= #65239;ﺪﺍﻡ ﮐﻨﻨﺪ.ﮐﻪ</s= pan> &#= 64380;ﻮﻥ ﮐﻤﺘﺮ ﭼﻨﻴﻦ ﻣ&= #65268;ﮑﻨﻨﺪ'ﭘس ﺍﺯ ﻣﺮﮒ ﻭ ﺩﺭﺗ= ﻮﻟﺪ ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65268;ﺸﺘﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ.&= #65199;ﻳﺮﺍ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﺑﺮﺗﺮ ﺑﺮﺍﻯ ﺍ&= #65255;ﺴﺎﻥ'ﻧﻴﺎﺯ ﺑﻌﻘﻞ ﺑﻴﺸﺘﺮ &= #65261; ﺍﻳﻤﺎﻥ ﻭ ﺑﺎﻭ&= #65197;ﻯ ﻋﻤﻴﻖ ﺗﺮ' ﻭﺣﺘ= ﻰ ﺍﺭﺍﺩﻩ ﻭﺻﺒﺮ &= #65261; ﻫﻤّﺖ ﺑﻴﺸﺘﺮ &#= 65247;ﺎﺯﻡ ﺍﺳﺖ'ﮐﻪ ﺑﺘﻮﺍ&= #65255;ﺪ ﺍﺯ ﺳﻄﺢ ﺍﻳﻤﺎ&= #65253; ﻓﻌﻠﻰ ﺧﻮﺩ'ﺑﺴ&= #65220;ﺢ ﺑﻌﺪﻯ ﮐﻪ ﺁﻧﺮ&= #65165; ﻗﻄﺎﺭ ﺩﺍﻧﺶ ﻭ&= #64400;ﻔﺮ ﻣﻴﮕﻮﻳﻨﺪ ﺑﺮ&#= 65203;ﻨﺪ.ﻭ ﺑﻘﻮﻝ ﺍﺑﻦ ﺳﻴ&= #65256;ﺎ'ﺍﻳﻤﺎﻥ ﺍﻭﻟﺶ ﮐﻔﺮ ﺍﺳ&= #65174; ﻭ ﺁﺧﺮﺵ ﻧﻴﺰ ﮐ= ﻔﺮﻣﻴﺒﺎﺷﺪ.ﺯ&#= 65267;ﺮﺍ ﻗﺒﻞ ﺍﺯ ﺳﻠﻮﻙ = ﻭ ﺍﻳﻤﺎﻥ ﺑﻬﺪﻑ &= #65191;ﺪﺍﻭﻧﺪ' ﻣﺨﺎﻟﻔﺖ ﻳﺎ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﻣﻴﮑﺮﺩ&#= 65257;'ﻭ ﺗﮑﺬﻳﺐ ﻣﻰ ﻧﻤ&= #65262;ﺩﻩ.ﻭﻟﻰ ﺑﻌﺪ ﺑﺪﻟﺎﺋﻠ&#= 65264; ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩ&#= 65257;'ﮐﻪ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65251;ﻴﺮﻭﺩ. ﻭﻧﻪ ﺍﻳﻨﮑﻪ ﺩ&= #65197; ﻳﻚ ﺧﺎﻧﻮﺍﺩﻩ &= #65261; ﺩﻳﻨﻰ ﻗﺸﺮﻯ ﻣ&= #65176;ﻮﻟﺪ ﺷﺪﻩ ﺑﺎﺷﻨﺪ'ﮐ&= #65258; ﻫﻤﻪ ﻋﻤﺮ ﮐﺎﻓ&= #65198; ﻭ ﺷﺎﻳﺪ ﻫﻢ ﻣﺸ= ﺮﻙ ﺑﺨﺪﺍ ﺧﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ.ﺯﻳﺮﺍ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﺗﻨﻬﺎ ﺧ&= #65262;ﺍﺳﺘﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺩ&= #65267;ﻦ ﻣﻘﺒﻮﻝ ﺍﻭ ﺍﺳ&= #65174; . ﺩﻳﻦ ﻳﻌﻨﻰ ﺁﺋ= ;ﻴﻦ ﻭ ﺭﻭﺷﻰ ﻋﻤﻠﻰ = ﺍﺳﺖ.ﻭ ﻟﻔﻆ ﺩﻳﻦ ﺑﺎ ﺍ= ﻭﻟﻴﻦ ﺩﻳﻦ ﻣﻄﺮﺡ ﺑﻮ&= #65193;ﻩ' ﮐﻪ ﺩﻳﻦ ﺁﺩﻡ ﻫ= ﺸﺖ ﻫﺰﺍﺭ ﭘﻴﺶ'ﻭ ﺁ= ﻏﺎﺯ ﻣﺴؤﻟﻴّﺘﻬﺎʌ= 63; ﺍﻧﺴﺎﻥ ﺑﺨﺎﻃﺮﻋﻘﻞ ﮐ&#= 65166;ﻓﻰ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻠ&#= 65166;ﺭﺍﺩﻯ ﺩﺭ ﺩﻳﻦ ﻭﺩﺍﻧ&= #65176;ﺎ ﺑﻮﺩ.ﻳﺎ ﺩﻳﻦ ﻭ= ﺩّ ﻭ ﻭِﺩﺍﺩ ﻭﻣﺤ&#= 65170;ّﺖﺍﺳﺖ.ﻭ ﻳﺎ ﻣﻴﺘﺮﺍ ﮐﻪ = ﺩﻳﻦ ﺍﻭ ﻣﻬﺮ ﻭ ﻣﺤﺒ= ّﺖ ﺑﻮﺩﻩ ﺍﺳ= ;ﺖ. ﭘس ﺭﺍﺑﻄﻪ ﻃﺒ&#= 65268;ﻌﺖ ﻭ ﻫﻨﺮ'ﭼﻮﻥ ﺭﺍ= ﺑﻄﻪ ﻋﮑس ﺩﺭ ﺁﻳﻨﻪ &= #65255;ﻤﻰ ﺑﺎﺷﺪ.ﺑﻠﮑﻪ ﺭ&= #65165;ﺑﻄﻪ ﺟﻬﺎﻥ ﻃﺒﻴﻌﻰ &= #65235;ﺮﺩﻯ ﺷﺨﺺ ﺍﺳﺖ'ﮐﻪ ﺑ= ﺎﻳﺪ ﺭﻫﺎ ﮔﺮﺩﺩ ﻭ ﺭ= ﺍﺑﻄﻪ ﺟﺪﻳﺪ ﺑﺒﺎﻟﺎ&#= 65175;ﺮ ﭘﻴﺪﺍ ﮐﻨﺪ. ﺍﻧ= ﺴﺎﻥ ﻓﻄﺮﺗﺎ ﺩﺭ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ'ﺧﻮﺍﻫﺎ&#= 65253; ﺟﺎﻭﺩﺍﻧﮕﻰ ﺩ&#= 65197;ﺗﮑﺎﻣﻞ ﺍﺳﺖ.ﻳﻌﻨﻰ ﺭﻓ&= #65176;ﻦ ﺭﻭﺡﺩﺭ ﺗﻮﻟﺪ &= #65255;ﻮﻋﻰ ﺑﺎﻟﺎﺗﺮ ﺑﺠﻬ&#= 65166;ﻥ ﺍﺳﺖ.ﻭ ﻋﺪﻡ ﺑﻘ= ﺎﻯ ﺩﺍﺋﻢ ﺩﺭ ﻧﻮﻉ = ﻭ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﮐ&= #65256;ﻮﻧﻰ ﺍﺳﺖ. ﭼﻪ ﺭﺳﺪ ﺑ= ;ﺎﻟﻌﮑس ﻭﺭﻓﺘﻦ ﺑﺤﻘﺎ&#= 65197;ﺗﻬﺎﻯ ﺗﻮﻟﺪ ﺩﺭ ﺍﻧﻮ&= #65165;ﻉ ﺣﻘﻴﺮ ﺗﺮ ﻧﺴﺦ = ﻭﻣﺴﺦ ﻭ ﻓﺴﺦ'ﺗﺎ ﺗﮑﺮ= ﺍﺭ ﻣﮑﺮﺭ ﮔﺬﺷﺘﻪ &= #65259;ﺎ ﺭﺍ ﺩﺭ ﺁﻳﻨﺪﻩ = ﻫﺎ ﻧﻤﺎﻳﺪ.ﺗﺎ ﺩﻭ&= #65169;ﺎﺭﻩ </spa= n>ﻭ ﺣﺘﻰ ﺻﺪ ﺑ= 5166;ﺭﻩ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﮐ&= #65256;ﻮﻧﻰ ﺑﺮﺳﺪ. ﻭ ﭘس ﺍﺯ= ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﻭ ﺑﻠﮑﻪ = ﻣﻴﻠﻴﻮﻧﻬﺎ ﻭ ﻫﻤﺒﻦ ﻓﺮﻣﺎ&= #65253; ﺃﺯﻟﻰ ﺃﺑﺪﻯ' ﺧ= ﺪﺍﻭﻧﺪ ﺩﺭ ﻓﺮﻣﺎﻥ ﮐﻦ = ﻓﻴﮑﻮﻥ ﺳﻬﻢ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻭ ﺩﺭ ﺳﻠﻮﻙ ﺍﻳ= ﺪﺁﻝ ﻭ ﺍﻟﮕﻮﻯ ﮐﻤﺎ&= #65245; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﺪﮐﻪ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺷﺸﻢ' ﺍﻳﻦ ﺍﻣﮑ= ﺎﻥ ﺷﻬﻮﺩ ﺷﺸﻢ ﻧﻮ&= #65197; ﻗﺎﺋﻢ ﺭﺍ ﻣﻴﺪ&= #65259;ﺪ.ﻭ ﺍﻟّﺎ ﻭﻟﺎﻳﺖ &#= 65169;ﺮﺟﺴﺘﻪ ﻣﺴﻴﺢ ﺑﻌﺮﺵ ﺟ&= #65170;ﺮﺋﻴﻞ ﺭﻭﺡ القُدُس = ﺭﺳﻴﺪ ﻭ ﻧﺘﻮﺍﻧﺴﺖ ﺍ&= #65199; ﻧﻮﻉ ﺑﺸﺮﻯ ﺟﺪ&= #65165; ﮔﺮﺩﺩ.ﮔﺮﭼﻪ ﺑ&= #65166; ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺑﻬﺘﺮ ﺩﺭ ﺗﻦ ﻣ= ﻮﻟﺎ ﻋﻠﻰّ ﺑﮕﻔﺘﻪ &#= 65251;ﺤﻤﺪ'ﮐﻪ ﺑﺎ ﺷﺨﺺﻣﺤﻤﺪ&#= 64400;ﻪ ﺗﺠﺴّﻢ ﻧﻮﺭ ﻣ&#= 65212;ﻄﻔﻮﻯﺪﺍﺷﺖ ﻳﺎ ﭘﺪﺭﺁﺳﻤﺎ&#= 65255;ﻰ ﺍﻭ ﺑﻮﺩ ﺗﻮاﻧ&#= 65204;ﺖ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ القُدُس ﺑﺮﺳ&= #65194;. ﻭﺗﻤﺎﻡ ﺃﻧﺒﻴ&#= 65166;ﻯ ﻗﺒﻠﻰ ﻭ ﻫﻤﻪ ﺳ= ﺎﻟﮑﺎﻥ ﻭﻫﻤﻪ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ'ﻭ ﺣﺘﻰ ﺭﻭﺡ ﻫﺮ ﻣ= ﻮﺟﻮﺩ ﺃﺗﻤﻰ ﻭ ﭘﺎﺋﻴ&= #65254; ﺗﺮ' ﺯﻣﺎﻧﻰ ﺍﺯ= ﺑﺮﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺑﺎﻳﺪ &= #65193;ﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺸ&= #65260;ﻮﺩ ﻗﺎﺋﻢ ﺑﺮﺳﺪ.ﻭ = ﺍﮔﺮ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﺷﺎﻳﺴﺘﮕﻰ ﻫﺪﺍﻳﺖ ﻭ ﺗﻌﻠ&= #65268;ﻢ ﻣﺴﺘﻌﺪﺍﻥ ﺩﻳ&#= 64405;ﺮ ﺑﻮﺩ' ﻣﻌﺮﺍﺝ ﻭ= ﺍﺳﺮاء ﻭ ﺗﻌﺎﻟﻰ ﺑﺎﺯ = ﺑﻴﺸﺘﺮ ﺍﺯ ﻣﻘﺎﻡ ﻗﺎﺋ&= #65250; ﭘﻴﺪﺍﻯ ﻣﻴﮑﻨ&#= 65194;'ﮐﻪ ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ &= #65251;ﻴﺮﺳﺪ ﺍﻳﻦ ﻣﻘﺎﻡ ﻧﻮ&= #65197;ﻯ ﻭﺷﻬﻮﺩﻯ ﻗﺎﺋ&#= 65250; ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ'ﻳﻚ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65165;ﺳﺖ.ﮐﻪ ﻓﺮﺍﻭﺍﻥ ﺗﺠﻠ&#= 1617;ﻴﺎﺕﺍﻟﻬﻰ ﻭﺍﺭباﺏ ﻧﻮﻉ = 5261; ﺗﻮﻟّﺪﺍﺕ ﺍﻧ= 5262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻰ = ﻧﻬﺎﻳﺘﻰ ﻧﻴﺰ ﺩﺭ ﭘﻴﺶ ﻫ= ﺴﺖ ﺗﺎ ﻓﺮﺿﺎ ﺭﻭﺣ&= #65264; ﻣﻮﻓﻖ ﺩﺭ ﺃﺑﺪ&= #65267;ّﺖ ﮐﻤﺎﻟﺎﺕ' ﺑﻨﻮ&= #65197; ﺍﻟﺄﻧﻮﺍﺭ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺑ&#= 65198;ﺳﺪ.ﻭ ﭘﺎﻳﺎﻥ ﺍﺟﺮﺍ&#= 65263; ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺭﺍ ﺧﺎﺗﻤﻪ ﺩﺍ&= #65193;ﻩ ﺑﺎﺷﺪ. ﮐﻪ ﻫﻤﮕ= ﺎﻥ ﻧﺰﺩ ﺧﺪﺍﻭﻧﺪ &= #65169;ﺎﺯﮔﺸﺖ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﻓ= ﻌﻠﺎ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ'&= #64400;ﻪ ﺑﺎﻳﺪ ﺍﻭ ﻧﻴﺰ = ﺩﺳﺖ ﺍﺯ ﺳﻄﺢ ﻫﻨﺮﻯ&= #64401;ﻨﻮﻧﻰ ﺑﺮﺩﺍﺭﺩ'ﻭ ﺑﺪ&= #65255;ﺒﺎﻝ ﻣﻮﺿﻮﻋﺎﺕ ﺣﻘ&#= 65268;ﻘﻰ ﺗﺮ ﺍﺯ ﻧﻈﺮ ﺣﻘ= ﻴﻘﺖ ﻣﻄﻠﻖ ﺑﺮﻭﺩ'ﮐ&= #65258; ﻫﻨﺮﻧﻤﺎﺋﻰ ﮐ&#= 65256;ﺪ ﻳﺎ ﺑﻴﺎﻥ ﻭ ﺗﻌ= ﺒﻴﺮ ﺍﺣﺴﺎس ' ﻭ ﻓﻬﻢ= ﻭ ﺑﺮﺩﺍﺷﺖ ﺧﻮﺩ &= #65169;ﻨﻤﺎﻳﺪ.ﮐﻪ ﺩﻳﮕﻮﺭﺍﻥ ﺭﺍ &= #65255;ﻴﺰ ﺁﻣﻮﺯﺵ ﺑﺪﻫﻨ&#= 65194; ﮐﻪ ﭼﻨﺎﻥ ﮐﻨﻨ&= #65194;'ﻳﺎ ﭼﻨﺎﻥ ﻓﻬﻢ ﺑﺮ&= #65175;ﺮ ﺭﺍ ﺑﻴﺎﺑﻨﺪ. ﺩ= ﺭﺣﺎﻟﻴﮑﻪ ﻣﻴﺪﺍﻧﻴﻢ ﺩﺭ&#= 65259;ﻨﺮ ﻣﺎﺩﻯ ﺭﺍﻳﺞ' ﺗ= ﻮﻗّﻒ ﻣﻘﺎﻡ ﻭ ﺍﺣﻮﺍ&= #65245; ﺩﺭ ﻫﻨﺮﻣﻨﺪ ﻫ&= #65204;ﺖ ﻭ ﺁثاﺭﺵ ﻧﻴﺰ &#= 65261;ﺳﻴﻠﻪ ﺣﺒس ﺑﻴﺸﺘﺮ ﻫ&#= 65256;ﺮﻣﻨﺪ ﺩﺭ ﺳﻄﺢ ﻓﻌﻠﻰ = ﻫﻨﺮﻯ اﻭ ﻣﻴﺸﻮﺩ.ﭼﻪ &= #65197;ﺳﺪ ﺑﺘﮑﺎﻣﻞ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﻭ ﺭﺳﻴﺪ&= #65253; ﺑﺮﻭﺡ ﺍﻟﻬﻰ'ﮐ&= #65258; ﺩﺭ ﮐﺴﻰ ﻭﺟﻮﺩ = ﻧﺪﺍﺭﺩ. ﻣﮕﺮ ﮐﺎﻣﻠﻰ<sp= an dir=3DLTR> </spa= n>ﮐﻪ ﺑﺨﻠﻖ ﺑA= 166;ﺯﮔﺸﺘﻪ'ﺁﻧﮕᥴ= 6;ﻩ ﺳﻄﺢ ﺯﺑﺎﻥ ﻭ ﺗ= ﻌﺒﻴﺮ ﺧﻮﺩﺭﺍ ﻣﻨﺎﺳ&#= 65168; ﺯﻣﺎﻥ'ﻭﻟﻮ ﺗﻨ&= #65260;ﺎ ﺑﺮﺍﻯ ﻣﺴﺘﻌﺪ&#= 65165;ﻥ ﻃﺎﻟﺐ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﻭ ﻣﻘﺎﻣﻰ ﺩﺭ ﺁ= ﻭﺭﺩ.ﺗﺎ ﺧﺪﻣﺘﻰ ﻫﻢ ﺑﺎ&= #65255;ﺴﺎﻧﻴّﺖ ﮐﺮﺩﻩ ﺑﺎﺷﺪ.ﻭ = ﻫﻤﻴﺎﺭﻯ ﺑﺎ ﺧﻮﺍﺳﺘﻪ ﺧ&= #65194;ﺍﻭﻧﺪ ﻧﻤﻮﺩﻩ ﺑﺎﺷﺪ.&= #64400;ﻪ ﺗﻨﻬﺎ ﺃﻧﺒﻴﺎ &= #65261;ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﻣﻴﮑﻨﻨ&#= 65194;.<o:p></o:p> ﻣﺎﻟﺮﻭ= ﺭ ﻣﻴﮕﻮﻳﺪ'ﻫﻨﺮ</= span> </spa= n>ﺍﺑﺴﺘﺮﻩ ﺍʋ= 99; ﺭﻭﺵ ﺧﺎﺹ ﺩﺭ ﻫﺴﺘﻰ = ﺑﺪﺳﺖ ﻣﻴﺂﻳﺪ.ﺑﻠﮑﻪ &= #65175;ﻨﻬﺎ ﺍﺯ ﺳﺎﺧﺘﻤﺎﻥ &= #65259;ﻨﺮ ﺩﺭ ﻣﻴﺂﻳﺪ.ﻣث&#= 1604; ﺍﻳﻨﮑﻪ ﻫﻨﺮ ﻫ&= #65252;ﺎﻥ ﺗﺒﺪﻳﻞ ﺻﻮﺭﺗ&#= 65260;ﺎ ﺑﻮﺳﻴﻠﻪ ﻫﻨﺮ &= #65169;ﺮﻭﺵ ﻭ ﺳﺒﻚ ﻭ ﺍﺳﺘﻴ= ﻞ ﺍﺳﺖ.ﮐﻪ ﺑﻴﺎﻥ = ﻭﺗﻌﺒﻴﺮ ﻫﻨﺮﻯ ﺧﺎﺹ ﺷﺨ&= #65210; ﺍﺳﺖ.ﺑﻨﻄﺮ ﻣﺎ&= #65247;ﺮﻭ'ﺩﻳﺎﻧﺖ ﻗﺪﻣﺎﻯ ﻣﺼﺮﻯ'&= #64400;ﻪ ﺗﻨﻬﺎ ﺑﺮ ﻣﻮﺿ&= #65262;ﻉ ﻣﻔﺎﻫﻴﻢ ﺩﺍﺷ&#= 65176;ﻨﺪ. ﻧﻤﻴﺪﺍﻧﻴﻢ ﮐ&#= 65258; ﺑﺮﺍﻯ ﺁﻧﻬﺎ'ﻣ&= #65184;ﺴّﻤﻪ ﻓﺮﻋﻮﻥ ﭼﻪ ﻣﻌ&= #65256;ﻰ ﻣﻘﺪس ﻣﻴﺪﺍﺩ= 5257; ﻭﻫﻨﻮﺯ ﺩﺭ ﻫﻤ&= #65258; ﺍﺩﻳﺎﻥ ﺍﻳﻦ ﻣ&= #65184;ﺴّﻤﻪ ﻳﺎﻋﮑس ﺻﻮﺭﺕ &#= 65155;ﻧﺒﻴﺎ ﻭﺍﻭﻟﻴﺎ ﺭﺍﻳ&#= 1580; اﺳﺖ.ﻭ ﺍﻣﺮﻭﺯ &= #65193;ﻟﻴﻞ ﺧﺮﺍﻓﺎﺗﻰ ﺑﻮ&#= 65193;ﻥ ﺩﻳﻨﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻳﻌﻨﻰ ﻫﻤﺎﻥ ﻗ&= #65208;ﺮﻯ ﮔﺮﻯ ﻭ ﺍﻧﺤﺮﺍ&= #65233; ﺍﺯ ﺃﺻﻞ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ' ﻭﺧﻮﺍﺳﺘﻪ ﻫﻤ&#= 65166;ﻥ ﻣﻘﺪﺳﻴﻦ ﺻﺎﺣ&#= 65168; ﻣﺠﺴّﻤﻪ ﻫﺎﻯ &#= 65251;ﻘﺪّس ﻭ ﺑﺮﺍﻯ ﺩﮔﺮﮔ&= #65262;ﻧی ﺬﺍﺕ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.&= #64400;ﻪ ﺑﺎﻳﺪ ﺑﺎ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ﺩﺭ ﺗﺨﻠﻴ&#= 65258; ﻭ ﺗﺤﻠﻴﻪ ﺑﺘﺠ&= #65248;ﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧ&#= 65258; ﻣﻴﺴّﺮ ﺧﻮﺩ ﺑ&#= 65198;ﺳﻨﺪ.ﻭ ﭼﻮﻥ ﭘﻴﺎﻣﺮ ﻭ&= #65261;ﻟﻰّ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺧ&= #65262;ﺩﺭﺍ ﮐﻪ ﻣﺮﺩﻩ ﺍﺳﺖ'= ﺑﺼﻮﺭﺕ ﻣﺠﺴّﻤﻪ ﻭ ﻋﮑ&#= 1587; ﻭﻣﻘﺒﺮﻩ ﻭ ﻣﻌ&= #65170;ﺪ ﻭﻳﮋﻩ ﺩﺭ ﺁﻭﺭ&= #65255;ﺪ'ﻋﻤﻠﺎ ﺟﻌﻞ ﻣﻌﻨﻰ ﮐﺮ&= #65193;ﻩﺍﻧﺪ. ﻳﻌﻨﻰ ﺑﺎﻃﻞ ﺑ&= #65262;ﺟﻮﺩ ﺁﻭﺭﺩﻩﺍﻧﺪ.ﮐ&#= 65258; ﻫﻢ ﺑﺎﻃﻞ ﻭﮐﻔ&= #65198;'ﻭ ﺣﺘﻰ ﺷﺮﻙ ﺧﺪﺍ = ﻭﺑﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ ﺍﺳﺖ. ﺯﻳ= ﺮﺍ ﺑﻰ ﺩﻳﻨﻰ ﺍﺯ ﻧ= ﻈﺮ ﺧﺪﺍﻭﻧﺪ'ﺑﻬﺘ&#= 65198; ﺍﺯ ﺑﺪﺩﻳﻨﻰ ﻣ&= #65268;ﺒﺎﺷﺪ.ﮐﻪ ﻭﻇﻴﻔﻪ ﺍﻟﻬﻰ &= #65169;ﻪ ﺩﻳﻨﻰ'ﻳﺎ ﻫﻤﺎ&= #65253; ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻭ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﻣﻮﺭﺩ ﻧ&= #65224;ﺮ ﺍﺻﻠﻰ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﺳﺖ ﻭ ﻫﻤﻪ ﻫﺴ= ﺘﻰ ﻭﻣﻮﺟﻮﺩﺍﺕ ﻫ&#= 65204;ﺘﻰ ﻭ ﺧﻮﺩﻣﺎﻥ'ﺍﺯ = ﺃﺯﻝ ﺗﺎ ﮐﻨﻮﻥ'ﺑﺮﺍ&= #65263; ﻫﻤﻴﻦ ﺁﻓﺮﻳﺪ&#= 65257; ﺷﺪﻩﺍﻳﻢ' ﮐﻪ ﺩ= ﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﻭ ﺷﺪﻥ ﻭ ﺻﻴﺮﻭ= ﺭﺕﺭﺍ ﺍﺟﺮﺍ ﮐﺮﺩﻩ ﺑ&= #65166;ﺷﻴﻢ'ﮐﻪ ﺑﺎﻧﻮﺍﻉ ﺑﺎﻟ&#= 65166;ﺗﺮ ﻓﻮﻕ ﺑﺸﺮﻯ' ﺗﺎ= ﺧﺪﺍﻭﻧﺪ ﻣﻄﻠﻖ ﺑﻌﻮﺍﻟ&#= 65250; ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺑﺎﻟﺎ ﺑﺮﺳﻴﻢ'&= #64400;ﻪ ﺑﺎﻳﺪ ﺑﺮﺳﻴﻢ &= #65261; ﺧﻮﺍﻫﻴﻢ ﺭﺳﻴ&#= 65194;.ﮐﻪ ﺑﺎﺯﮔﺸﺖ ﻫﻤﻪ &= #65169;ﺴﻮﻯ ﺧﺪﺍﻭﻧﺪ ﻫﻤﻴ&#= 65254; ﺃﻣﺮ ﺍﺳﺖ.<o:p></o:p> ﺍﺯ ﺭﺍﺑ= ;ﻄﻪ ﻫﻨﺮ ﻭﺻﻨﻌﺖﺑ&#= 64405;ﻮﺋﻴﻢ'ﮐﻪ ﮐﺎﺭﺃثرﻯ ﻫﻨA= 198;ﻯ ﺍﺳﺖ.ﮐﻪ ﺭﻧﮓ ﻭ= ﺳﺒﻚ ﺻﺎﺣﺐ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﺩ.ﻭﻫﻨﺮ ﻋﺎﻟﻤﻰ ﺍﻧﺴﺎ&#= 65255;ﻰ ﺍﺳﺖ'ﮐﻪ ﺍﺯ ﺟﺮ= ﻳﺎﻥ ﻃﺒﻴﻌﺖ ﭘﺎ ﻓﺮ&= #65165;ﺗﺮ ﻣﻴﮕﺬﺍﺭﺩ'ﻭﺗ&#= 65166;ﺑﻊ ﻭﺍﻗﻊ ﮐﻨﻮﻧﻰ &= #65191;ﻮﻳﺸﺘﻦ ﺧﻮﺩ ﻧﻴﺴﺖ.ﺑﺨ&= #65212;ﻮﺹ ﺩﺭ ﻫﻨﺮ ﺍﻟﻬﻰ = ﺩﺭ ﺳﻠﻮﻙ ﺻﻮﻓﻴﺎ&#= 65255;ﻪ ﺍﺳﺖ.ﮐﻪ ﺣﺘﻰ ﻣ= ﻮﺟﻮﺩﻳّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ'ﺑﺎ ﻫﻤﻪ ﮐﺮﺍﻣﺎﺕ &= #65169;ﺎﻟﻔﻌﻞ ﺁﻥ ﭘﺬﻳﺮﺍ ﻧﻤ&= #65268;ﺒﺎﺷﺪ.ﻭ ﻃﺎﻟﺐ ﻧﻮﻉ ﺑﺮ&= #65175;ﺮ ﻭ ﺟﻬﺎﻥ ﻋﻘﻠﻰ = ﻭ ﺫﻭﻗﻰ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﺍﺳﺖ. ﮐﻪ ﭘس ﺍﺯ= ﺗﺨﻠﻴﻪ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻥ ﺣﻴﻮﺍﻧﻰ ﺑﺸﺮ&#= 65263;'ﻭ ﺗﺤﻠﻴﻪ ﺁﻥ ﺑﺼ&= #65236;ﺎﺕ ﺍﻟﻬﻰ ﺗﺎ ﺣﺪّ &= #64400;ﻔﺎﻳﺖ ﺍﺯ ﭘﺎﮐﺴﺎﺯﻯ &= #65261; ﺍﺻﻠﺎﺣﺎﺕ ﺻﻔ&#= 65166;ﺗﻰ'ﺑﺘﺠﻠﻴﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﻣﻴ&= #65198;ﺳﻴﻢ.ﮐﻪ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻫﻔﺖ ﺷﻬﻮﺩ ﻫﺴﺖ.ﻭ ﻫ= ﻤﻴﺸﻪ ﺍﻧﺴﺎﻥ ﺧﻮﺩ ﺭ&= #65165; ﺩﺭﺟﺎﻯ ﺑﻬﺘﺮ&#= 65263; ﺷﺎﻳﺴﺘﻪ ﻣﻴﺪ&#= 65165;ﻧﺪ. ﮐﻪ ﺃﻣﺮﻯ ﻓﻄﺮ&= #65263; ﺩﺭ= ﺟﺎﻭﺩ= ;ﺍﻧﻪ ﻃﻠﺒﻰ ﻣﻴﺒﺎﺷ&#= 65194; ﮐﻪ ﻫﺮ ﮐس ﺑﺎﻳ&= #65194; ﺳﻌﻰ ﺁﻧﺮﺍ ﺑﮑ&= #65256;ﺪ.ﭼﻪ ﻫﻨﺮﻣﻨﺪ ﻳﺎ ﻧ&= #65166;ﻇﺮ ﻫﻨﺮ'ﻭ ﻫﺮ ﺷﻨﻮ= ﻧﺪﻩ ﻫﻨﺮﻫﺎﻯ ﺭﻩ ﺭ&= #65235;ﺘﮕﺎﻥ' ﻭ ﺍﮐﺘﻔﺎ ﺑﻬﻨ&= #65198; ﻣﺎﺩﻯ ﻭ ﺑﺸﺮﻯ = ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ.ﭘﻴﺸﺮﻓ&#= 65174; ﻣﻌﻨﻮﻯ ﻭ ﺫﻫﻨ&= #65264; ﺍﻧﺘﺰﺍﻋﻰ ﻣﻴ&#= 64401;ﻨﺪ.ﻭﻟﻰ ﺩﺭ ﻫﻨﺮ ﺍﻟﻬﻰ = ﻭ ﺳﻠﻮکی ﭙﻴﺸﺮA= 235;ﺖ ﻣﻌﻨﻮﻯ ﻭ ﺑﺎﻟ&= #65166;ﺗﺮ'ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65261; ﻋﻘﻠﻬﺎﻯ ﺍﻟﻬ&#= 65264;'ﻭ ﻟﺪﻧّﻰ ﭘﻴﺸﺮ= 5235;ﺘﻬﺎﻯ ﻣﻴﻨﻮﻯ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﻭﺧﻮﺩ ﻧﻴﺰ ﺑﺴﻄﻮﺡ ﺍ&= #65247;ﻬﻰ ﺑﺎﻟﺎﺗﺮ'ﻭ ﺗﺎ = ﻫﻔﺖ ﺳﻄﺢ ﺑﺎﻟﺎﺗﺮ &= #65251;ﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ' ﻣﻴ= ﺘﻮﺍﻧﺪ ﺑﺮﺳﺎﻧﺪ. ﻭﻟﻰ = ﻫﺮﻳﻚ ﺯﻣﺎﻥ ﺧﻮﺩﺳﺎ&#= 65199;ﻯ ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﺭ&= #65261;ﺍﻥ ﭘﺮ ﻋﻘﺪﻩ ﺩﺭ ﻫ= ﻤﻪ ﻭ ﺩﺭ ﻓﮑﺮ ﻭ ﺩﺭ= ; ﻋﺎﺩﺍﺕ ﻭ ﺍﺧﻠﺎﻕ ﻭ ﻋﻘ= ﺎﻳﺪ'ﻳﻌﻨﻰ ﭘﺎﮐﺴﺎﺯﻯ ﺑﺎ&#= 65247;ﺎﺗﺮﻳﻦ ﺍﺻﻞ ﻣﻮﺟﻮﺩﻳ&#= 1617;ﺖ ﺍﻧﺴﺎﻥ' ﺩﺭ ﮊﻧ= ﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮ= ;ﺩ ﺭﺍ ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ &= #65169;ﺪﻫﺪ.<o:p></o:p> ﺩﺭ ﻫﻨﺮ= ; ﺍﻧﺴﺎﻥ ﻣﻴﮕﻮﻳﻨﺪ ﺩﻭ &= #65255;ﻮﻉ ﻫﻨﺮ ﻣﻴﺘﻮﺍﻥ &= #65219;ﺒﻘﻪ ﺑﻨﺪﻯ ﮐﺮﺩ. ﻳﮑ= ﻰ ﺗﻮﻟﻴﺪ ﻫﻨﺮﻯ.&= #64404;ﻮﺋﻰ ﻫﻨﺮ ﺑﺮﺍﻯ ﻫﻨ&= #65198; ﺑﺎﺷﺪ. ﻭ ﻳﮑﻰ ﻫ= ;ﻨﺮ ﺻﻨﻌﺘﻰ ﻭ ﺗﮑﻨ&= #65268;ﮑﻰ ﻭ ﺑﺎﺻﻤﻪﺍﻯ ﺍ&= #65203;ﺖ.ﺍﻧﺴﺎﻥ ﺗﻨﻬﺎ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﺳﺖ'ﮐﻪ ﻭﺳﺎﺋ&= #65246; ﮐﺎﺭ ﻣﻴﺴﺎﺯﺩ.&= #65261; ﺑﺮﺍﻯ ﮐﻨﺘﺮﻝ &= #65261; ﺗﺴﻠّﻂ ﺑﺮﻃﺒ= 5268;ﻌﺖ'ﻭ ﺭﻓﻊ ﻧﻴﺎﺯ ﺍﻫ&= #65194;ﺍﻑ ﺧﻮﺩ ﺑﮑﺎﺭ ﻣﻴ&= #64405;ﻴﺮﺩ.ﮐﻪ ﺟﻨﺒﻪ ﻧﻔﻊ ﻭ ﺭ= ﻓﺎﻩ ﺯﻧﺪﮔﻰ ﮐﻨﻮﻧ&#= 65264; ﺭﺍ ﺩﺍﺭﺩ.ﻭ ﺍﻳ= ﻦ ﻋﮑس ﮐﺎﺭ ﺳﺎﻟ&#= 64401;ﺎﻥ ﺩﺭ ﺗﺮﻙ ﺭﻓﺎﻩ = ﻭ ﻣﻨﺎﻓﻊ ﺷﺨﺼﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﮔﺮﭼﻪ ﻧﻔﻊ ﺩﻳ&= #64405;ﺮﺍﻥ ﻭ ﺟﺎﻣﻌﻪ ﺭﺍ ﺭ= ﻫﺎ ﻧﻤﻰ ﮐﻨﻨﺪ. ﺗﮑ= ﻨﻴﻚ ﺑﺸﺮ ﻧﻴﺰ ﺗﺎﺑ&= #65226; ﺳﻄﺢ ﻣﻘﺎﻡ ﺗﮑ&= #65166;ﻣﻠﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣی اﻧﺴﺎﻥﺎﺳﺖ.ﮐ= 5258; ﺩﺭ ﮐﺪﺍﻡ ﻓﺼﻞ = ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﻫﺮ ﺯﻣﺎﻥ= ; ﮐﺸﻒ ﺟﺪﻳﺪﻯ ﺩﺭ ﺳﻄ&= #65186; ﻋﻘﻠﻰ'ﻭ ﻫﺮﮔﻮ&= #65255;ﻪ ﺗﮑﻨﻴﻚ ﻭ ﻋﻠﻤ&= #65264; ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ.&= #65175;ﺎ ﻧﻮﻉ ﻣﻨﺎﻓﻊ ﻭ = ﺍﺻﺮﺍﺭ ﺑﺮ ﺁﻧﻬﺎ ﭼﻘﺪ&= #65197; ﺳﺎﺯﻧﺪﻩ ﻭ ﺍﺻ&= #65248;ﺎﺡ ﺭﻭﺍﻥ ﮐﻨﺪ ﻫﺮ = ﻓﺮﺩ ﺍﻧﺴﺎﻧﻰ ﺗﻮﻟ&#= 65194;ﺍﺕ ﺑﺸﺮﻯ ﻣﺘﻌﺪﺩ&#= 65263; ﭼﻨﺪ ﺻﺪ ﮔﺎﻧﻪ = ﻗﺒﻠﻰ ﺩﺍﺷﺘﻪ'ﮐﻪ ﻫﺮ = ﺑﺎﺭ ﺑﺎﮐﺎﻣﻞ ﻃﺒﻴ&#= 65228;ﻰ'ﺧﻮﺩﺭﺍﺑﻔA= 212;ﻞ ﻧﻮﻋﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺭﺳﺎﻧﺪﻩ. ﻭ ﮐﺮ= ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭﺫﺧ&#= 65268;ﺮﻩ ﻫﺎﻯ ﺗﮑﺎﻣﻠﻰ &= #65193;ﺍﺷﺘﻪ'ﮐﻪ ﺩﺭ ﺻﻮﺭﺕ ﻓﺼﻞ = ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ &= #65251;ﺘﻮﻟّﺪ ﺷﺪﻩﺍﺳﺖ'ﻭﺍﻟ&#= 1617;ﺎ ﻣﺘﻮﻟﺪ ﻧﻤﻴﺸ&#= 65194;.ﻭ ﻟﺬﺍ ﻫﺮ ﮐس ﺩﺭ&= #65267;ﻚ ﺳﻄﺢ ﻓﺼﻞ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺍﺳﺖ.ﻭ ﺩﺭ ﻳﻚ ﺩ= ;ﺭﺟﻪ ﻋﻘﻞ ﻭ ﻫﻨﺮ'ﻭﺗ= ﻨﻬﺎ ﻫﻨﺮ ﺳﺎﻟﻚ ﺍﻟ&= #65260;ﻰ ﺍﺳﺖ'ﮐﻪ ﻣﻴﺨﻮ&= #65165;ﻫﺪ ﺍﺩﺍﻣﻪ ﺑﺪﻫﺪ.&= #65261;ﺗﺎ ﺣﺪّ ﻣﻴﺴّﺮ ﺍ= 5261;'ﺩﺭ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﮐ&#= 65256;ﻮﻧﻰ ﺧﻮﻳﺶ.ﮔﻮﺋﻰ ﻫ&= #65256;ﺮ ﻳﻚ ﺗﻤﺮﻳﻦ ﻭ ﺁ= ﺯﻣﺎﻳﺶ ﻋﻤﻠﻰ ﻭ ﺗﺠﺮﺑ&= #65264; ﺁﺯﻣﺎﻳﺸﮕﺎﻫ= 5264; ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ'ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺑﻔﺼ&#= 65246; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﺎﺗﺮﻯ ﺑﺮﻭﺩ.ﮐﻪ ﻋﻘﻞ = ﻭ ﺷﻬﻮﺩ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺮﺗﺮ ﺑﻴﺎﺑﺪ.&= #65169;ﺨﺼﻮﺹ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺑﻴﺸﺘﺮ ﺧﻮﺩﺭ&#= 65165;' ﮐﻪ ﺗﻨﻬﺎ ﺑﺮﺍ&= #65263; ﺗﻮﻟﺪ ﺑﻬﺘﺮﺑ&#= 65228;ﺪﻯ'ﻭﺣﺘﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;'ﻋﻤﻠﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺍﻭ ﺧﻮﺍﻫﺪ ﺑﻮ&= #65193;.ﻭ ﺍﻣﮑﺎﻥ ﺗﺤﻘﻖ &= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺗﺎ= 5199;ﻩﺍﻯ'ﻣﺘﻨﺎﺳʋ= 68; ﺗﻮﻟﺪ ﻧﻮﻋﻰ ﺑ&= #65228;ﺪﻯ ﺧﻮﺩ.ﭘس ﻫﻨﺮ ﻭ&= #65203;ﻴﻠﻪ ﺗﻌﺎﻟﻰ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﺩ&= #65197; ﻫﻨﺮ ﻣﺎﺩﻯ ﺩﺭ = ﺗﮑﺎﻣﻠﻰ ﺍﻓﻘﻰ' ﻭ ﻳﺎ ﺣﺪ= ;ّ ﺃﻗﻞ ﻫﻨﺮﻫﺎﻯ &= #65165;ﻧﺴﺎﻧﻰ ﻭ ﺧﻴﺮ ﺧﻮﺍﻫﻰ'= ﮐﻪ ﺗﮑﺎﻣﻞ ﻋﻤﻮﺩ&#= 65263; ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ&#= 65207;ﺪ'ﺍﮔﺮ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻭ= ﺗﮑﺎﻣﻞ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.<o:p></o:= p> ﺎﻳﺪ ﺑﻴ= ;ﻦ ﻣﻮﺿﻮﻉ'ﻭ ﺳﻮﮊ&= #65257; ﻣﻮﺭﺩ ﺍﺳﺘﻌﻤ&#= 65166;ﻝ'ﻭ ﻧﻴﺰ ﻭﺳﺎﺋﻞ ﻫ&= #65256;ﺮﻯ'ﺑﺎ ﻣﻮﺿﻮﻉ ﺟﻤﺎﻟ&#= 65264; ﺩﺭ ﻋﻠﻢ ﺍﺳﺘﺎ&= #65175;ﻴﻚ ﺯﻳﺒﺎﺋﻰ ﺗﻔﺎ&#= 65261;ﺕ ﺩﺍﻧﺴﺖ.ﺗﻤﺎﻡ &= #65251;ﻮﺿﻮﻋﺎﺕ ﻫﻨﺮﻯ ﺑﻘﺼﺪ ﻧ&= #65236;ﻊ ﻭ ﻫﺪﻓﻰ ﻭ ﻏﺎﻳ= ﺘﻰ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ.ﮐﻪ ﻣﺎﺩﻯ ﻭ ﺩﻧﻴﻮ&= #65263; ﻣﻨﺎﺳﺐ ﺑﺸﺮ ﻭ = ﺑﺮﺍﻯ ﺭﻓﺎﻩ ﻭﻟﺬﺕ ﺑ&= #65268;ﺸﺘﺮ ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﻫﺮ= ﺣﺎﻝ ﺗﮑﺎﻣﻞ ﻧﻤﻮﺩ&#= 65253; ﺭﻭﺣﻰ ﻧﻴﺴﺖ. ﺣ= ﺘﻰ ﺍﮔﺮ ﺗﮑﺎﻣﻞ ﺍ&= #65235;ﻘﻰ ﻣﻨﺎﺳﺐ ﺯﻣﺎﻥ &= #65261; ﺳﺒﻚ ﻭ ﮐﺸﻒ ﺟﺪ= ﻳﺪﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﭼ&= #65262;ﻥ ﻧﻔﻊ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﻫﺪﻓﻰ ﺑﻴﺮﻭﻥ &= #65165;ﺯ ﺧﻮﺩ ﺍﻭ ﺍﺳﺖ.ﺩ= ﺭ ﻣﮑﺎﻧﻰ ﺩﺭ ﻃﺒ&= #65268;ﻌﺖ.ﻭﻟﻰ ﻧﻔﻊ ﺍﺻﻠﻰ ﻭ ﺍ= ﻟﻬﻰ ﺍﻧﺴﺎﻥ ﻃﺎﻟﺐ &= #64400;ﻤﺎﻟﺎﺕ ﺍﻟﻬﻰ ﺩﺭ ﺳﻠﻮ&= #65241; ﺻﻮﻓﻴﺎﻧﻪ ﺍﺳ&#= 65174;.ﻭ ﺑﺎ ﮐﻤﻚ ﺧﺪﺍﻭ&= #65255;ﺪ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬ&#= 1740; ﻮﺩﺭ ﺫﺍﺕ ﺧﻮﺩ = ﺍﻧﺴﺎﻥ ﮐﻪ ﻫﻤﺎﻥﺮﻭﺣ&#= 65155;ﺻﻞ ﻣﻮﺟﻮﺩﻳّﺖ ﺍ= 5261; ﮐﻪﺗﮑﺎﻣﻞ ﺫﺍ&#= 65175;ﻰ ﻭﺩﺭ ﻣﮑﺎﻥ &#= 65247;ﺎ ﻣﮑﺎﻥ ﺧﺎﺭﺟﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ﻧﻪ ﺑﻴﺮﻭﻥ ﻣ= ﺎﺩﻯ.ﭼﻮﻥ ﺩﺭ ﺑﺪﻥ ﻭ ﻣﻐﺰ= ﺍﻧﺴﺎﻥ ﻫﻢ ﻧﻴﺴﺖ ﮐﻪ ﺩ= ﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩﻯ&#= 65192;ﺎﺹ ﻣﻠﮑﻮﺕ'ﻭ ﺑﺮﺍ&= #65263; ﺟﻬﺎﻧﻰ ﻧﺎﻣﺮ&#= 65163;ﻰ ﻣﺎﺩﻯ ﻣﺤﺴﻮس &#= 65251;ﺎ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺟ&= #65204;ﻢ ﻣﺎ ﭼﻮﻥ ﻫﺴﺘﻪ = ﮐﻮﭼﮑﻰ'ﺩﺭ ﺟﺴﻢ ﻭﺗﻦ ﺃثی= 585;ﻯ ﻭ ﻣﻠﮑﻮﺗﻰ ﺭﻭ&= #65165;ﻥ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭ ﺍﮔﺮ ﮐﺴﻰ ﺭﻭﺍ&= #65253; ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ&#= 65197;ﺍ'ﺗﺒﺪﻳﻞ ﺑﺮﻭﺣﻰ ﺍﻟﻬﻰ &= #64400;ﺮﺩ'ﺁﻧﮕﺎﻩ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;'ﺣﺠﻢ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﮐ&= #65166;ﻣلی ﺘﺎ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253; ﻓﺮﺍﺧﻰ ﺩﺍﺭﺩ.&= #64380;ﻮﻥ ﺷﺎﻫﺪ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﻭﻳﺎ = ﻫﺮﮐس ﺗﺎ ﺳﻄﺢ ﺷﻬﻮﺩ = ﺁﺧﺮ ﺧﻮﺩ. ﺣﺘﻰ ﺍﮔﺮ= ﻧﻔﻊ ﻣﺎﺩﻯ ﺍﻧﺴﺎﻥ &= #65235;ﺮﻫﻨﮕﻰ ﻭﻣﺎﺩﻯ ﺑﺎﺷﺪ'&= #65261;ﻟﻰ ﺑﺎﺯ ﻧﻔﻊ ﺃﺑﺪ&= #65263; ﺩﺭ ﺭﻭﺡ ﺍﻟﻬﻰ = ﻧﺪﺍﺭﺩ.ﻭ ﻓﺮﻫﻨﮓ ﻳﻚ ﻧﺎ&= #65249; ﭘﻮﺷﺸﻰ'ﺑﺮﺍﻯ &= #65191;ﻄﺎﻫﺎﻯ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65165;ﺳﺖ.ﮐﻪ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65264; ﺧﻮﺩﺭﺍ ﺭﻫﺎ ﻧ&= #64401;ﺮﺩﻩ ﻭﻟﻰ ﺧﻮﺩﺵ ﺭﺍ = ﺍﺯ ﺷﺎﻳﺴﺘﮕﺎﻥ ﻋ&#= 65262;ﺍﻟﻢ ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧ&#= 65194;. ﻭﻗﺘﻰ ﺑﻨﺎﻡ ﺩ&= #65267;ﻦ ﻭﻣﺬﻫﺐ ﻗﺸﺮﻯ'&= #65227;ﺒﺎﺩﺍﺕ ﻭ ﺗﻌﺼّﺒﺎﺕ ﮐ&#= 65262;ﺭ ﺩﺍﺭﻧﺪ.ﻭ ﺑﻨﺎ&= #65249; ﺧﺪﺍ ﺑﻨﺪﮔﺎﻥ &= #65261; ﺑﺮﻧﺎﻣﻪ ﻫﺎﻯ &= #65191;ﺪﺍ ﺭﺍ ﻣﻰ ﮐﺸﻨﺪ ﻭ= ﺧﻨثی ﻣﻴﻨﻤﺎﻳﻨﺪ.ﭘ&#= 1587; ﻧﻔﻊ ﺁﻧﻬﺎ ﺑﻀ&= #65198;ﺭﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ'ﻭ ﺣﺘﻰ ﺑﻀ= ﺮﺭ ﺧﻮﺩﺷﺎﻥ'ﺩﺭ ﺑ&= #65198;ﺩﻯ ﺩﻭﺭﺗﺮ ﻭ ﺑﺮﺍ&= #65263; ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﺩ&= #65197; ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﭘ&= #1587; ﺍﺯﻣﺮﮒ ﻧﺴﺦ ﻭ&= #65251;ﺴﺦ ﺑﺪﺗﺮ ﺣﻴﻮﺍﻧ&#= 65264;'ﺗﺎ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258; ﻫﺎ ﺭﺍ ﺩﺭ ﺁﻳﻨ= ﺪﻩ ﻫﺎ ﺑﻨﻤﺎﻳﻨﺪ.<= o:p></o:p> ﺗﻤ᥷= 4;ﻥ ﻧﻴﺰ ﺑﻴﻨﺎﻡ ﻓ&= #65198;ﻫﻨﮓ ﻳﻚ ﺟﺎﻣﻌﻪ'ﻭ ﻳ= ﺎ ﻳﻚ ﺷﺨﺺ ﻣﻴﺒﺎ&= #65207;ﺪ.ﺍﮔﺮ ﻧﻔﻊ ﺟﻤﻌﻰ ﺩﺭ&= #65153;ﻥ ﺑﺎﺷﺪ. ﻭﺳﺎﺋﻞ = ﮐﺎﺭ ﻫﻨﺮﻯ'ﻋﻤﻠﺎ ﺣ&= #65166;ﺻﻞ ﻭﻧﻤﺎﻳﻨﺪﻩ ﻫ&#= 65268;ﭻ ﺗﻌﺒﻴﺮﻯ ﺷﻬﻮ&#= 65193;ﻯ ﻭ ﻋﺎﻃﻔﻰ ﻧﻴﺴ&= #65174;.ﺗﻨﻬﺎ ﺑﺎ ﺍﺩﺭﺍﻙ ﺣﺴ&= #1617;ﻰ ﻭ ﺍﻃﻠﺎﻉ ﻋﻠﻤ&= #65264; ﺍﺯ ﮐﺎﺭ ﺍﻳﻦ ﻭ= ﺳﺎﺋﻞ'ﮐﺎﻓﻰ ﺍﺳﺖ ﮐﻪ ﺑﻨﻔﻊ = ﻫﺪﻓﻬﺎﻯ ﺍﻧﺴﺎﻥ ﻭ ﻫﻨﺮ&= #65251;ﻨﺪ ﺩﺭ ﺁﻳﺪ.ﻣﻮﺿﻮ&= #65225; ﺍﺳﺘﻌﻤﺎﻝ ﻭﺳ&#= 65268;ﻠﻪ'ﺟﺰ ﻧﻮﻋﻰ ﺭﻓﺘﺎﺭ &= #65165;ﺟﺘﻤﺎﻋﻰ ﺑﻴﺸﺘﺮ ﻧﻴﺎﺯ &= #65255;ﺪﺍﺭﺩ.ﺗﻨﻬﺎ ﺧﻮﺏ ﮐﺎﺭﺑﺮﺩ &= #65153;ﻥ ﻣﻄﺮﺡ ﺍﺳﺖ. ﮐﻪ= ﺁﻧﻬﻢ ﺃﻣﺮﻯ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﻭ ﻗﺎﺑﻞ ﺁﻣﻮﺯ&= #65205; ﻭﺗﻤﺮﻳﻦ ﻭﮐﺴ&#= 65168; ﻣﻬﺎﺭﺕ ﺣﺮﻓﻪ&#= 65165;ﻯ ﺍﺳﺖ. ﺍﻟﺒﺘﻪ ﻣ= ﻮﺿﻮﻉ ﻧﻔﻊ ﻫﻨﺮﻣﻨﺪ &= #65197;ﺍ'ﺑﺠﻬﺎﻥ ﻓﺮﻫﻨﮓ ﺟﻤﻌﻰ &= #65251;ﻴﺒﺮﺩ.ﻭ ﺍﺭﺗﺒﺎﻁ ﻋﻤﻴ&#= 65238; ﺗﺮ ﻣﻴﺴﺎﺯﺩ.ﮐ&= #65258; ﻣﻨﺠﺮ ﺑﺒﻬﺮﻩ &= #64404;ﻴﺮﻯ ﻣﺎﺩﻯ ﻭ ﺷﻬﺮﺕ = ﻭ ﺍﺣﺘﺮﺍﻡ ﻭ ﻣﻮ&= #65239;ﻌﻴّﺖ ﺍﺟﺘﻤﺎﻋﻰ ﻫﻨ&#= 65198;ﻣﻨﺪ ﻣﻴﺸﻮﺩ.ﻭ ﺍﻳﻦ = ﻧﺘﺎﻳﺞ ﺩﺭ ﻫﻨﺮ ﺍﻟﻬﻰ'= ﻭﮐﺎﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣ&= #65220;ﺮﺡ ﻧﻴﺴﺖ.ﮐﻪ ﺑﺎﻟ&= #65228;ﮑس ﺑﺎﻳﺪ ﺍﺯ ﺁﻥ ﻧ= ﺘﺎﻳﺞ ﻭﺷﻬﺮﺕ ﻓﺮﺍﺭ &= #64400;ﺮﺩ.ﻭ ﻫﺮﮔﺰ ﮐﺴﺐ ﻭ ﺩ= ﺭﺁﻣﺪ ﺟﺪﻳﺪ' ﺩﺭ ﮐﺎﺭ= ﻋﻠﻤﻰ </spa= n>ﻭ ﻫﻨﺮ ﺻﻨﻌA= 176;ﻰ ﻭ ﺗﻌﻤﻴﻢ ﺁﻥ' ﮐ= ;ﺎﺭﻯ ﺍﺳﺖ ﺩﺭ ﺣﺪّ ﻓ&= #65166;ﻳﺪﻩ ﺟﻮﺋﻰ ﮐﻮﺩﮐﺎ&#= 65253; و ﻨﻪ ﻓﺎﻳﺪﻩﺟ&#= 65262;ﺋﻰ ﺃﺑﺪﻯ ﻋﺎﻗﻠﺎ&#= 65253; ﺍﻟﻬﻰ. ﺩﺭ ﻣﻮﺿ= ﻮﻉ ﻧﻔﻌﻰ ﮐﻪ ﻫﻨﺮ&= #65251;ﻨﺪ ﻣﺎﻳﻞ ﺍﺳﺖ'ﻣﺼ&= #65256;ﻮﻋﺎﺕ ﻃﺒﻴﻌﻰ ﺭﺍ ﺑﻤ&= #65262;ﺿﻮﻋﺎﺕ ﻧﻔﻌﻰ ﻭ ﺍﺳﺘﻌ&= #65252;ﺎﻝ ﻫﻨﺮﻯ ﺩﺭ ﺁﻭﺭ&= #65193;'ﻭﺳﻨﮓ ﺭﻳﺰﻩ ﻫﺎ ﺭﺍ ﮐ= ﻨﺎﺭ ﻫﻢ ﻣﻴﮕﺬﺍﺭﺩ &= #65261;ﺗﺎﺑﻠﻮ ﻣﻴﮑﻨﺪ.ﻭ ﻣﻴﺨ&= #65262;ﺍﻫﺪ ﺍﺷﻴاء ﻏﻴﺮ ﺍ= 5255;ﺴﺎﻧﻰ ﺩﺭ ﻃﺒﻴﻌﺖ ﺭﺍ = ﻣﺤﺪﻭﺩ ﻧﻤﺎﻳﺪ.ﺩﺭ ﺣﺎ&= #65247;ﻴﮑﻪ ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﺧ&= #65262;ﺩ ﺗﻐﻴﻴﺮ ﺗﻤﺪﻥ &= #65261; ﻓﺮﻫﻨﮓ ﻭ ﻋﻠﻢ'= ﻭ ﻧﻴﺰ ﺗﻐﻴﻴﺮ ﻋ&= #65240;ﻞ ﻭ ﺗﺠﺮﺑﻪ ﺍﻧﺴ&= #65166;ﻧﻰ ﺩﺍﺭﺩ' ﻭ ﺗﻔﺎﻭ= ﺕ ﺧﻮﺍﻫﺪ ﮐﺮﺩ.ﭘ&= #1587; ﺭﺍﺑﻄﻪﺍﺵ ﺑﺎ &= #65219;ﺒﻴﻌﺖ ﺗﻐﻴﻴﺮ ﻣﻴﮑﻨ&#= 65194;.ﺯﻣﺎﻧﻰ ﭘﺎﻙ ﮐﺮﺩﻥ ﺁﺷ&= #65232;ﺎﻝ ﺩﺭ ﺟﻨﮕﻠﻬﺎ ﻭ = ﻣﺮﺩﺍﺑﻬﺎ ﺭﺍ'ﺑﺮﺍﻯ ﺳﻠﺎ&= #65251;ﺘﻰ ﺑﻬﺪﺍﺷﺘﻰ ﻟﺎ&#= 65199;ﻡ ﻣﻴﺪﺍﻧﺴﺘﻪ'ﻭ &= #65199;ﻣﺎﻥ ﺩﻳﮕﺮﻯ ﻤﻌﺘﻘ&#= 65194; ﺑﺒﻘﺎﻯ ﺟﻨﮕﻞ &= #65261; ﻣﺮﺩﺍﺏ ﺑﺮﺍﻯ &= #65219;ﺒﻴﻌﺖ ﺷﺪﻧﺪ.ﮐﻪ ﻣﺤﻴ&= #65218; ﺯﻳﺴﺖ ﺭﺍ ﻃﺒﻴ&= #65228;ﻰ ﻧﮕﺎﻩ ﺩﺍﺭﻧﺪ &= #65193;ﺭﺣﺎﻟﻴﮑﻪ ﻣﺤﻴﻂ ﺯﻳﺴﺖ ﻃ&= #65170;ﻴﻌﻰ ﮐﺎﻣﻠﺎ ﺩﺭﺳﺖ &= #65165;ﺳﺖ'ﻭ ﻧﻪ ﻣﺤﻴﻂ ﺯﻳﺴ&= #65174; ﻏﻴﺮ ﻃﺒﻴﻌﻰ.ﻭ = ﺣﺪ ﻭﺳﻂ ﺭﺍ ﻧﻴﺰ ﻫ= ﺮ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻋﻘﻞ ﻭ ﻋﻠﻢ ﻭ ﻋ= ;ﻤﻞ ﺩﻳﮕﺮﻯ ﺩﺍﺭﺩ .= ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺑﻌﻀ&#= 65264; ﻣﻮﺿﻮﻋﺎﺕ ﺗﻤ&#= 65194;ﻧﻰ'ﺍﺯ ﺍﻧﺴﺎﻥ ﻣﻴﺨﻮ&#= 65165;ﻫﺪ ﮐﻪ ﻣﺎ ﮐﺎﺭ &#= 65261; ﻓﻌّﺎﻟﻴّﺖ ﻭ ﺗﺼﺮﻓﻰ ﺩﺭ ﻃ= ﺒﻴﻌﺖ ﺑﮑﻨﻴﻢ.ﻭ ﺍﻳﻦ = ﺧﻮﺍﺳﺘﻪ ﻃﺒﻴﻌﺖ ﻭ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﺯ ﻣﺎ ﺩﺭ ﺳﺎﻟ= ﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺣﻘ&#= 65268;ﻘﺖ ﺩﺍﺭﺩ.ﮐﻪ ﮐﺎﻣ&= #65246; ﺍﻟﻬﻰ ﺩﺭ ﻃﺒﻴ&= #65228;ﺖ ﺧﻮﺩ'ﻭ ﻓﻄﺮﺕ ﺳ= ﺎﻟﮑﺎﻥ ﺧﻮﻳﺶ ' ﺑﻨﻈﻢ ﻃ= ;ﺒﻴﻌﺖ ﻣﻴﭙﺮﺩﺍﺯﻧﺪ.&#= 65193;ﺭﺣﺎﻟﻴﮑﻪﺍʌ= 55;ﺴﺎﻥ ﻏﻴﺮﺍﻟﻬﻰ ﺩﺭ&#= 65259;ﺮ ﮐﺎﺭﺵﮐﻪ ﺩﺭ ﻃ&= #65170;ﻴﻌﺖ ﻣﻴﮑﻨﺪ ﺑﻨﻔﻊ &= #65155;ﻧﺪﻙ ﺧﻮﺩ'ﻭ ﺑﻀﺮﺭ ﺯ= ﻳﺎﺩ ﻃﺒﻴﻌﺖ ﻭ ﺟﺎﻣ&= #65228;ﻪ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ. = <o:p></o:p> ﻭ ﺟʌ= 56;ﺒﻪ ﻋﺮﻓﺎﻧﻰ ﻓﺮﻫ&#= 65256;ﮓ ﺍﺯ ﺍﻧﺴﺎﻥ'ﭼﻨ&= #65268;ﻦ ﻓﻌﺎﻟﻴﺖ ﻭ ﺗﺼ&= #65198;ﻓﻰ ﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ.&= #65261;ﻫﻤﻴﺸﻪ ﻣﻮﺭﺩ ﺳﻔﺎﺭﺵ &= #65227;ﺮﻓﺎﻧﻰ ﺑﺪﻳﮕﺮﺍﻥ ﺑﻮ&#= 65193;ﻩ ﺍﺳﺖ.ﺍﻭﻝ ﺍﺻﻠ&= #65166;ﺡ ﺫﺍﺕ ﻳﺎ(ﺑﻴﻦ ﺍ= ﻟﺠﻨﺒﻴﻦ) ﺧﻮﺩﺷﺎﻥ ﺩﺭ ﺭ&= #65261;ﺍﻧﺸﺎﻥ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﻣﻴﺒﺎﺷﺪ.ﺑﻌﺪ &= #65165;ﺻﻠﺎﺡ ﺩﻳﮕﺮﺍﻥ ﻭﻣﺤ&#= 65268;ﻂ ﺯﻳﺴﺖ ﻭﻃﺒﻴﻌ&#= 65174;. ﺿﻤﻨﺎ ﺩﺭ ﻃﺒﻴ&= #65228;ﺖ ﻣﻮﺿﻮﻋﺎﺗﻰ ﺗ&#= 65252;ﺪﻧﻰ ﻫﺴﺖ ﮐﻪ ﻣﺎ ﺭﺍ= ﺑﻨﻈﺮ ﻭ ﺗﺬﻭﻕ ﺩﻋﻮﺕ = ﻣﻴﮑﻨﺪ.ﻭﻣﻮﺿ&#= 65262;ﻉ ﻧﻔﻌﻰ ﻣﺎ ﺭﺍ ﺑ= ﮑﺎﺭﺑﺮﺩ ﺁﻥ ﻣﻮﺿﻮﻋﺎﺕ &= #65251;ﻰ ﮐﺸﺎﻧﺪ. ﻭ ﺑﺎﻟ= ﻌﮑس ﻣﻮﺿﻮﻉ ﻫﻨﺮﻯ'&= #65251;ﺎ ﺭﺍ ﺩﻋﻮﺕ ﺑﺸﻨ&= #65166;ﺧﺖ ﻭﮐﺴﺐ ﺍﻃّﻠﺎ= 5225; ﺑﻴﺸﺘﺮ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ ﮐﻪ ﺩﻋﻮﺗﻰ ﻋﻠ&= #65252;ﻰ ﺍﺳﺖ'ﻭ ﻧﻪ ﺩﻋﻮ= ﺗﻰ ﻫﻨﺮﻯ ﻭ ﺫﻭﻗﻰ.= ﮔﺮﭼﻪ ﺍﻧﺴﺎﻥ ﺍﺑﺘﺪ&#= 65165; ﺑﻄﻮﺭ ﻃﺒﻴﻌﻰ &= #65169;ﺪﻭﻥ ﺗﻔﮑّﺮ ﺯﻳﺎﺩ'&#= 65169;ﺮﺍﻯ ﺭﻓﻊ ﻧﻴﺎﺯ &#= 64400;ﺎﺭﻯ ﺭﺍ ﻣﻴﮑﻨﺪ'ﮐﻪ = ﻫﻴﺰﻡ ﺟﻤﻊ ﮐﻨﺪ ﻭﮔﺮ&= #65249; ﺷﻮﺩ'ﻭ ﺑﻌﺪﺍ ﻓ= ﺎﻳﺪﻩ ﺫﻭﻗﻰ ﻭ ﺟﻤﻌﻰ = ﺁﻥ ﺩﺳﺖ ﻣﻴﺪﻫﺪ' ﮐ= ﻪ ﻣﺤﻴﻂ ﺑﺪﻭﻥ ﺁ&= #65207;ﻐﺎﻝ'ﺑﺮﺍﻯ ﺑﺎﺯﻯ ﻭ ﺧﺎﻧﻪ = ﺳﺎﺯﻯ ﻭﺯﻧﺪﮔﻰ ﻣﻨﺎ&#= 65203;ﺐ ﺗﺮ ﺍﺳﺖ.ﻟﺬﺍ ﻫ= ﻨﺮ ﺭﺍ ﺩﺭ ﺑﺮﺧﻰ ﻋ= ﺼﻮﺭ ﻭﺯﻣﺎﻧﻬﺎ' ﻫﻨ&= #65198; ﺭﻓﺎﻫﻰ ﻭ ﺯﻳﺒ&= #65166;ﺋﻰ'ﺧﺎﺹ ثرﻭﺗﻤﻨﺪﺍﻥ A= 175;ﻨﺒﻞ ﺑﻮﺩﻩ ﻭﻫﺴﺖ.ﮐ&= #65258; ﭼﻨﻴﻦ ﻫﻨﺮﻯ ﺗ&= #65184;ﻤّﻠﻰ ﺑﺮﺍﻯ ﻣﺸﺘﺮﻳ&#= 65166;ﻥ ﻫﻨﺮ ﺑﺪﺍﺋﻰ ﺑ&= #65264; ﻣﻌﻨﻰ ﺍﺳﺖ.<o:p></o:p></span= > ﻭ= ﺩﺭ ﻭﺍﻗﻊ ﻣﻮﺿﻮﻉ &= #65183;ﻤﺎﻟﻰ'ﻣﺎﺭﺍ ﺑﺎﻧﺠﺎﻡ ﺗﺼﺮ&#= 65233;'ﻳﺎ ﻋﻤﻞ ﺍﺧﻠﺎﻗﻰ &= #65261;ﺍﺩﺍﺭ ﻣﻴﮑﻨﺪ. ﮔﺮﭼﻪ = ﻫﺪﺍﻳﺖ ﺯﻧﺪﮔﻰ ﻣﻴﺪﻫ&#= 65194;. ﻣثل ﺍﻳﻨﮑﻪ ﻣ= 5262;ﺿﻮﻉ ﺟﻤﺎﻟﻰ' ﻣﺎ ﺭﺍ= ﺑﻬﻴﭻ ﮔﺮﻓﺘﻪ ﻭﻫﺪﻑ &= #65251;ﻘﺎﻡ ﺑﺮﺗﺮ ﺍﺯ ﻣﺎ ﺩ= ﺭ ﭘﻴﺶ ﺩﺍﺭﺩ.ﻭ ﺗ= ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩﺵ ﺭ&= #65165; ﻣﻴﺠﻮﻳﺪ.ﮐﻪ ﺳ&= #65268;ّﺎﻟﻪ ﻭﺟﺮﻳﺎﻥ ﺑﻰ ﻭ&= #65239;ﻔﻪ ﻫﺴﺘﻰ'ﺁﻧﺮﺍ= ; ﺑﻬﺪﻑ ﺑﺮﺗﺮ ﻣﻴﺒﺮﺩ &= #65165;ﮔﺮ ﺧﻮﺩ ﺣﺮﮐﺘﻰ ﻧ&= #65194;ﺍﺭﺩ.ﻭ ﻫﺮ ﻣﻮﺿﻮﻉ ﻫﻨ&= #65198;ﻯ ﺩﻳﮕﺮﻯ ﺍﺳﺖ'ﮐ&= #65258; ﺭﺍﻩ ﮐﻤﺎﻝ ﺧﻮ&= #65193;ﺭﺍ ﻣﻰ ﺟﻮﻳﺪ ﻭﻫﻨ&= #65198;ﻣﻨﺪ ﻧﻴﺰ ﻧﺪﺍﻧﺴﺘ&#= 65258; ﻧﻘﺶ ﻋﺎﻣﻞ ﺟﺮ&= #65267;ﺎﻥ ﺳﻴّﺎﻟﻪ ﺗﻐﻴ= 5268;ﺮﺍﺕ ﺭﺍ'ﺑﺮﺍﻯ ﻃﺒﻴ&= #65228;ﺖ ﻭ ﻫﻨﺮ ﺑﺎﺯﻯ ﻣ= ﻴﮑﻨﺪ.ﻭ ﺍﻧﺴﺎﻥ ﺗﻨﻬﺎ &= #65203;ﺘﺎﻳﺶ ﻭﺗﻌﺠّﺐ ﺩﺍﺭ= 5193;.ﮐﻪ ﮔﻮﺋﻰ ﻃﺒﻴﻌﺖ &= #65261; ﺫﺍﺕ ﻫﻨﺮﻯ ﻃﺒ&= #65268;ﻌﺖ'ﻫﻤﻴﻦ ﺭﺍ ﺍﺯ ﺍﻧﺴﺎﻥ = ﻣﻴﺨﻮﺍﻫﺪ ﻣﺎﻧﻨﺪ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ'ﮐﻪ ﺍﻧﺘ&= #65224;ﺎﺭ ﺍﺯ ﺳﺎﻟﮑﺎﻥ ﺧ&= #65262;ﺩﺭﺍ ﺍﻳﻨﮕﻮﻧﻪ ﻣﻴ&#= 65192;ﻮﺍﻫﻨﺪ'ﮐﻪ ﻧﺘﺎﻳج کاﺭ ﺭA= 165; ﺑﺸﻨﺎﺳﻨﺪ ﻭﻣ&#= 65228;ﺘﻘﺪ ﮔﺮﺩﻧﺪ'ﺗﺎ ﺑﻴ&= #65208;ﺘﺮ ﻭ ﺑﻬﺘﺮ ﺑﺒﻴﻨ&= #65256;ﺪ.ﺁﻧﮕﺎﻩ ﺗﻐﻴﻴﺮ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﺭﻭﺡ ﺳﺎﻟﻚ ﺗﺄ&= #65251;ﻴﻦ ﺷﺪﻩ'ﻭﻟﻰ ﺩﺭ ﻫ= ﻨﺮﻣﻨﺪ ﻣﺎﺩﻯ ﻣﺤﮑﻢ ﺗ&= #65198;' ﺍﺳﻴﺮ ﺑﻨﺪ ﻣﻘ&= #65166;ﻡ ﻓﻌﻠﻰ ﺧﻮﺩ ﻣﻴ&= #65208;ﻮﺩ.ﻭ ﭘس ﺍﺯ ﻣﺮﮒ' ﻫﻤ= ﻴﻦ ﻣﻘﺎﻡ ﺑﺸ= ;ﺮﻯ ﮐﻨﻮﻧﻰ ﺭﺍ ﻧﺪ&= #65165;ﺭﺩ.ﮐﻪ ﺑﮑﺎﺭﻣﺎﻫﺎ ﻣ&#= 65268;ﺮﻭﺩ ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﮐ&= #65198;ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻣﻨﺎ&#= 65203;ﺐ ﻧﻮﻉ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ ﺭﺍ ﺗﺄﻣﻴﻥﻨﻤ&#= 65166;ﻳﻨﺪ.ﺗﺎ ﺷﺎﻳﺪ ﺁﻧﮕﺎﻩ &= #65169;ﮑﻤﺎﻝ ﺷﻬﻮﺩﻯ ﺭﻭﺡ ا&#= 1604;قُدُس ﺑﺮﺳﻨﺪ.ﮐﻪ ﺭﻭ&= #65165;ﻥ ﺣﻴﻮﺍﻧﻰ ﺑﺮﻭ&#= 65187;ﻰ ﺍﻟﻬﻰ ﺗﺒﺪﻳﻞ &= #65207;ﻮﺩ. <o:p></o:p> ﭘﺮﺳﺶ ﺍ= ;ﻳﻦ ﺍﺳﺖ'ﺑﺎ ﻣﻮﺿﻮ&= #65225; ﻧﻔﻌﻰ'ﻧﻤﻰ ﺗﻮ&= #65165;ﻧﺪ ﺧﻮﺩ ﻣﻮﺿﻮﻉ ﺟ&= #65252;ﺎﻟﻰ ﺷﻮﺩ.ﻭ ﻳﺎ ﻣﻮﺿ= ﻮﻉ ﺟﻤﺎﻟﻰ ﻭﺯﻳﺒ&#= 65166;ﺋﻰ'ﻭﻇﺎﻳﻒ ﻭ ﻧﺘﺎﻳﺞ ﻧﻔﻌ&= #65264; ﻧﻴﺰ ﺩﺍﺷﺘﻪ ﺑ&= #65166;ﺷﺪ.ﻋﻠﻤﺎﻯ ﺯﻳﺒﺎ ﺷﻨﺎﺳﻰ' = ﺑﺨﺼﻮﺹ ﺩﺭ ﻫﻨﺮ ﺷﻨﺎﺳ&= #65264;'ﺟﻮﺍﺑﻰ ﻣثبت ﺑﺮﺍﻯ ﺍA= 267;ﻦ ﭘﺮﺳﺶ ﺩﺍﺭﻧﺪ.&= #65267;ﻌﻨﻰ ﺍﺯﻣﻮﺿﻮﻉ ﻧﻔ&#= 65228;ی ﺒﻨﺘﺎﻳﺞ ﺟﻤﺎ&#= 65247;ﻰ ﺑﺮﺳﻴﻢ. ﻭ ﺑﻨﻈ= ﺮ ﺍﻳﻨﺎﻥ ﺻﻨﻌﺖ &= #64400;ﺎﺭﺧﺎﻧﻪﺍﻯ' ﭼﻴﺰﻯ ﺟﺰ ﺁﻏﺎ&= #65199; ﻫﻨﺮ ﻧﻴﺴﺖ.ﻭ ﻫ= ﻤﺎﻥﻨﻴﺰ ﺻﻨﻌﺖ ﺟﻤﺎﻟﻰ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﮔﻰ ﻳﻮ= ﺑﻴﻦ ﺯﻳﺒﺎ ﻭ ﻧﺎﻓﻊ = ﺍﺗّﺤﺎﺩﻯ ﻗﺎﺋﻞ ﺍﺳﺖ. ﭘﻮ= ﻝ ﺳﻮﺭﻳﻮ ﺯﻳﺒﺎ&#= 65163;ﻰ ﺟﻤﺎﻟﻰ ﺭﺍ'ﺗﮑ&= #65268;ﻴﻒ ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ = ﮐﺎﻣﻠﻰ ﺍﺯ ﻣﻮﺿﻮﻉ ﺑﺮ&= #65165;ﻯ ﻭﻇﻴﻔﻪ ﺁﻥ ﻣﻴ&= #65194;ﺍﻧﺪ.ﻭﻋﺮﻓﺎ= 5263; ﺍﻟﻬﻰ ﺟﻤﺎﻝ ﻧ&= #65166;ﺳﻮﺗﻰ ﻭ ﻣﺎﺩﻯ ﺭﺍ'ﻭﺳ= ﻴﻠﻪ ﺷﻨﺎﺧﺖ ﺟﻬﻞ ﻣ&= #65248;ﮑﻮﺗﻰ ﻣﻴﺪﺍﻧﺪ. ﻭﺟﻤ&= #65166;ﻝ ﻭ ﭘﺎﮐﻰ ﺭﻭﺍﻥ'= ﻭ ﻓﮑﺮ ﺧﻮﺩﺭﺍ ﺗ&= #65208;ﻨﻪ ﺑﺼﻔﺎﺕ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65259;ﺎ ﻣﻴﺪﺍﻧﺪ</sp= an>. ﺍﻳﻨﺎﻥ ﻧﻴ= ;ﺰ ﺩﺭ ﺳﺎﺧﺘﻤﺎﻥ &= #65199;ﻳﺒﺎﺋﻰ ﻧﻔﻊ ﻭ ﺭﻓﺎﻩ ﻣ= ﻴﺪﺍﻧﻨﺪ. ﺍﻟﺒﺘﻪ ﻧﻔﻊ ﻋ&= #65240;ﻠﻰ ﻭ ﺗﮑﺎﻣﻞ ﻭ ﺫﻭ= ﻗﻰ ﻭ ﺳﻠﻮﮐﻰ ﻭ ﺧﺪ= ﻣﺖ ﺍﻧﺴﺎﻥ ﺩﺭﺳﺖ &= #65165;ﺳﺖ' ﮐﻪ ﺯﻳﺒﺎﺋﻰ ﺧ&= #65194;ﻣﺘﻰ ﺩﺍﺭﺩ' ﻭﻧﻈﺮ ﺭ= ﺍ ﺟﻠﺐ ﻣﻴﮑﻨﺪ ﻭ&= #65261;ﻋﺪﻩ ﺍﻟﻬﻰ ﻧﻴﺰ ﺑﺼ&= #65262;ﺭﺕ ﺯﻳﺒﺎﺋﻰ ﻣﻮﺭ&#= 65193; ﺭؤﻳﺎ ﻗﺮﺍﺭ ﻣ&#= 65268;ﮕﻴﺮﺩ.ﻭ ﺍﻳﻥﺰﻳﺒﺎﺋﻰ &#= 65255;ﻈﺎﻣﻰ ﻣﻄﻠﻮﺏ ﺍﻧﺴﺎ&#= 65253;' ﺑﺮﺣﺴﺐ ﺳﺎﺧﺘ&#= 65252;ﺎﻥ ﺟﺪﻳﺪ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﻭ&= #65247;ﻰ ﻧﻔﻊ ﻓﻮﺭﻯ ﻭﻣ&= #65166;ﺩﻯ'ﮐﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65166;ﺩﻯ ﺩﻭﭼﺎﺭ ﺁﻥ ﻫﺴ&= #65176;ﻨﺪ'ﺑﺂﻧﻬﺎ ﻓﺮﺻﺖ ﺑﻬﺮﻩ ﮔ&= #65268;ﺮﻯ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩﺷﺎﻥ ﻧﻤﻴ&#= 65194;ﻫﻨﺪ.ﻭ ﻧﻔﻊ ﺍﻧﺴﺎﻥ ﻧ&= #65268;ﺰ ﻗﺎﺑﻠﻴّﺖ ﺍﺷ= 5170;ﺎﻉ ﻧﺪﺍﺭﺩ.ﻭ ﺑﻬﺘ&= #65198; ﻭ ﺑﻴﺸﺘﺮ ﻣﻴﺨ&= #65262;ﺍﻫﺪ. ﻭ ﺍﺯ ﻫﻢ ﭼﺸﻤﻰ= ﺩﺳﺖ ﺑﺮﻧﻤﻰ ﺩﺍﺭﺩ'&= #64400;ﻪ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺩ&#= 65203;ﺖ ﺑﺮﺩﺍﺭﺩ.ﺯﻳﺮ&#= 65165; ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﺁﻟﻮﺩﻩ ﺩﺍﺭﺩ.&= #65261; ﺑﺮﺁﻧﻬﺎﺣﺎﮐ= 5250; ﺍﺳﺖ. ﻭ ﻧﻪ ﻋﻘﻠ= ;ﻰ ﺳﺎﻟﻢ.ﺑﻠﮑﻪ ﻋ&= #65240;ﻠﻰ ﻣﺎﺩﻯ ﺣﻴﻮﺍﻧ&#= 65264;.ﻭ ﻧﺘﻴﺠﻪ ﻫﻤﺎﻥ &= #65153;ﻟﻮﺩﮔﻰ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩﺍﺳﺖ. ﺑﻴﻦ ﻫﻨﺮ ﻭﺻﻨ&= #65228;ﺖ'ﻭﺑﺘﻌﺒﻴﺮ ﺩﻳﮕﺮﻯ ﺑﻴﻦ ﻣ&= #65262;ﺿﻮﻉ ﺟﻤﺎﻟﻰ ﻭﻧﻔﻌ&#= 65264;' ﺟﺪﺍﺋﻰ ﻭﺟﻮﺩ &= #65255;ﺪﺍﺭﺩ.ﻭﻧﻮﻋ= 5264; ﺗﺪﺍﺧﻠﻰ ﺑﻴﻦ &= #65153;ﻧﻬﺎ ﻫﺴﺖ.ﮔﻮﺋﻰ ﻣﺸ&= #65166;ﺭﮐﺖ ﻫﻨﺮﻯ ﺑﺎﻫﻢ ﺩ&= #65165;ﺭﻧﺪ. ﻫﻨﺮ ﺯﻳﺒﺎ ﺑﺎ&= #65267;ﺪ ﭘﻮﻝ ﺳﺎﺯ ﺗﺮ<s= pan dir=3DLTR> </spa= n>ﺑﺎﺷﺪ. ﻭ ﺍﻳ= 5254; ﻋﻘﻴﺪﻩ ﻫﺮ ﻫﻨﺮﻣﻨﺪ ﻏ&= #65268;ﺮ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭﻧ&= #65166;ﻇﺮﺍﻥ ﺁﻧﻬﺎ ﻧﻴﺰ ﺩﺭ = ﻫﻤﻴﻦ ﺳﻄﺢ ﻳﺎ ﭘﺎﺋﻴ&= #65254; ﺗﺮ ﺍﺯ ﺳﻄﺢ ﻫﻨ= ﺮﻣﻨﺪ ﻫﺴﺘﻨﺪ. ﻭﺑﻬﻤ&= #65198;ﺍﻩ ﺯﻳﺒﺎﺋﻰ'ﺍﺯ ﺍ&= #65197;ﺯﺵ ﭘﻮﻝ ﺁﻥ ﻓﮑﺮ ﻣ= ﻴﮑﻨﺪ ﻭ ﺍﺭﺯﻳﺎﺑﻰ ﻣ&= #65268;ﻨﻤﺎﻳﺪ. ﺍﻣﺎ ﻫﻨﺮﻣﻨﺪ &= #65165;ﻟﻬﻰ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭ = ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;'ﺩﺭﻫﺮ ﻫﻨﺮﻣﻨﺪﻯ ﻋﻘ&#= 65248;ﻰ ﻭ ﺭﻓﺘﺎﺭﻯ ﻭﮔ&= #65236;ﺘﺎﺭﻯ ﺧﻮﺩ'ﻭ ﺣﺘﻰ ﺍﮔ= ﺮ ﺗﺎﺑﻠﻮﺋﻰ ﺗﺮ&#= 65203;ﻴﻢ ﮐﺮﺩﻧﺪ' ﺗﻨﻬﺎ = ﺑﻔﮑﺮ ﺗﻌﺎﻟﻰ ﺧﻮﺩ ﻭ&= #65193;ﻳﮕﺮﺍﻥ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻟ= ﺒﺘﻪ ﺳﺘﺎﻳﺸﮕﺮﺍﻥ &#= 65255;ﺎﻇﺮ ﺍﻭ'ﻧﻴﺰ ﻫﻤﺎﻥ = ﺗﻌﺎﻟﻰ ﺭﺍ ﻣﻴﻴﺎﺑﻨﺪ.<= o:p></o:p> ﺍﻋﺠﺎﺏ= ﻭ ﺳﺘﺎﻳﺶ ﻣﺎ ﺍﺯ = ﻫﻨﺮ'ﺗﻨﻬﺎ ﺍﺯ ﻇﺎﻫﺮ ﻣﻮﺿ&= #65262;ﻋﺎﺕ ﻭ ﺳﻮﮊﻩ ﻫﺎ ﻭﺗ= ﻌﺒﻴﺮﺍﺕ ﮐﺎﺭ ﻫﻨﺮﻯ ﻧﻴ&= #65204;ﺖ ﻭ ﻳﺎ ﺗﻌﺠّﺐ ﺍ&= #65199; ﻧﻤﻮﺩﻫﺎﻯ ﺧﺎ&#= 65197;ﺟﻰ'ﻭ ﺗﺰﻳﻴﻨﺎﺕ ﺍﻃ&#= 65198;ﺍﻑ ﻫﻨﺮ ﻫﺴﺖ.ﺑﺎﺯ = ﮐﺎﺭ ﻭﭼﻬﺎﺭ ﭼﻮﺏ ﺗ&= #65166;ﺑﻠﻮ'ﮐﻪ ﮔﺎﻫﻰ ﺯﻳﺒﺎﺗ&#= 65198; ﻭ ﮔﺮﺍﻣﻰ ﺗﺮ ﺍ= ﺯ ﺧﻮﺩ ﺗﺎﺑﻠﻮ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺑﻠﮑﻪ ﻧﻈﺮ ﻣﺎ = ﻏﻴﺮ ﺍﺯ ﻇﺎﻫﺮ ﻣﻮﺿ&= #65262;ﻋﺎﺕ'ﺑﺪﻧﺒﺎ= 5245; ﻧﻔﻊ ﺁﻥ ﻣﻴﮕﺮ&= #65193;ﻳﻢ. ﮐﻪ ﺍﮔﺮ ﻣﻔﻴﺪ = ﺗﺮ ﺑﺮﺍﻯ ﻣﺎ ﺑﻮﺩ'= ﺳﺘﺎﻳﺶ ﺑﻴﺸﺘﺮ ﺩﺍﺭﻳ&#= 65250;.ﺯﻳﺮﺍ ﺑﺎ ﺗﺠﺎﺭﺏ ﻗﺒ&= #65248;ﻰ ﻧﺎﺧﻮﺩﮔﺎﻩ ﺧ&#= 65262;ﺩﻣﺎﻥ ﺑﻌﻨﻮﺍﻥ ﻧﺎﻇ&#= 65198;'ﻣﻘﺎﻳﺴﻪ ﻳﻚ ﻫﻨﺮ ﻣﻴﻨﻤ&= #65166;ﺋﻴﻢ.ﻭ ﮐﺎﺭﺑﺮﺩ ﺟﺪﻳ&#= 65194;ﻯ ﺑﺮﺍﻯ ﻧﻔﻊ ﺍﻳ&= #65254; ئﺃﺷﺮ ﻣﻰ ﺟﻮﺋ&#= 65268;ﻢ.ﻭ ﺍﮔﺮ ﻧﻔﻌﻰ ﺟﺴ&= #65176;ﻴﻢ'ﺗﺤﺮﻳﻚ ﺟﻤﺎﻟﻰ ﻣﺎ ﺍﺯ = ﻣﻮﺿﻮﻉ ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﻣثلا ﺍﻳﻦ ﮐﺎA= 197; ﻫﻨﺮﻯ'ﺍﮔﺮ ﻓﻠ&= #65166;ﻥ ﻣﻴﺪﺍﻥ ﻭ ﻳﺎ ﻣ= ﻌﺒﺪﻯ ﺑﺎﺷﺪ'ﻣؤثّر ʋ= 75;ﺮ ﻭ ﺯﻳﺒﺎﺗﺮ ﺍﺳ&= #65174;.ﭘس ﺍﺭﺯﺵ ﻭ ﺗﻌﺠّ&#= 65168; ﻣﺎ ﻧﻴﺰ ﺑﻴﺸﺘ&= #65198; ﻣﻴﮕﺮﺩﺩ.ﺯﻳﺮ&#= 65165; ﺍﺯ ﻋﻮﺍﻣﻞ ﻣؤ&#= 1579;ّر ﺩﺭ ﺍﺭﺯﻳﺎبی = 5252;ﺎ' ﺃثر ﺟﻤﺎﻟﻰ'ﻳ= 4401;ﻰ ﻓﺎﻳﺪﻩ ﻋﻤﻠﻰ &= #65153;ﻥ </spa= n>ﻭ ﻧﻔﻊ ﻓﻮﺭA= 263; ﺍﺳﺖ'ﻭ ﻳﮑﻰ ﺗﺄثیر ﺭA= 261;ﺍﻧﻰ ﺩﺭ ﺯﻣﺎﻧﻬﺎﻯ &= #65251;ﺘﻔﺎﻭﺕ ﻭﻣﺮﺍﺗﺐ ﻋﻘﻠ&#= 65264; ﻭﺫﻭﻗﻰ ﺍﻧﺴﺎ&#= 65255;ﻬﺎﻯ ﻣﺘﻔﺎﻭﺕ . ﺑﺮﺧ= ﻰ ﮔﻔﺘﻪﺍﻧﺪ'ﮐﻪ &= #65251;ﻮﺿﻮﻋﺎﺕ ﺯﻳﻨﺘﻰ ﻫﻤﺮﺍ&#= 65257; ﺑﺎﻣﻈﺎﻫﺮ ﻧﻔ&#= 65228;ی ﺮﺍ ﺍﺯ ﺳﻮﮊﻩﻫ&= #65166; ﻣﻴﺪﺍﻧﻨﺪ. ﻫﻨ&= #65198;ﻣﻨﺪ ﺍﮔﺮ ﺑﻈﺎﻫﺮ ﺯ&= #65267;ﻨﺘﻰ ﺗﻮﺟّﻪ ﺩﺍﺷﺘ= 5258; ﺑﺎﺷﺪ'ﻫﻨﺮ ﺁﻧ&= #65260;ﺎ ﺿﻌﻴﻒ ﻭ ﺑﺪﻭﻥ = ﻓﺎﻳﺪﻩ ﻋﻤﻠﻰ ﺍﺳﺖ.ﭼﻮ&= #65253; ﺑﺮﺍﻯ ﺧﻮﺩﺷﺎ&#= 65253; ﺗﮑﺎﻣﻠﻰ ﺑﻬﻤ&#= 65198;ﺍﻩ ﻧﺪﺍﺭﺩ.ﻭ ﺗﻌﻠ&= #65268;ﻢ ﺃﻣﺮ ﺟﺪﻳﺪﻯ ﻫ&= #1605; ﻨﻤﻴﺪﻫﺪ. ﻭﻟﻰ = ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ'ﮐﻪ ﻣﻮﺿﻮ&= #65225; ﺟﻤﺎﻟﻰ ﻭﺯﻳﺒ&#= 65166;ﺋﻰ'ﺫﺍﺗﺎ ﻫﻨﺮﻯ ﻭ ﺑﻄﻮﺭ = ﻋﺮﺿﻰ ﻭ ﺟﻨﺒﻰ ﻧﻔﻌﻰ = ﻣﻴﺒﺎﺷﺪ.ﻭ ﺑﺎﻟﻌﮑس ﺍﺳﺘ= 5228;ﻤﺎﻝ ﺁﻥ'ﺫﺍﺗﺎ ﻧﻔﻌ&= #65264; ﻭ ﺑﻄﻮﺭﻋﺮﺿﻰ &= #65261; ﺟﻨﺒﻰ ﻫﻨﺮﻯ ﺍ&= #65203;ﺖ .<o:p></o:p> ﻫﻨﺮ ﺁﺭ= ;ﺷﻴﺘﮑﺖ ﺑﻴﺸﺘﺮ ﺑﺼﻨﻌ&#= 65174; ﻧﺰﺩﻳﻚ ﺍﺳﺖ ﮐ&= #65258; ﺑﻌﻨﻮﺍﻥ ﻧﻤﻮ&#= 65255;ﻪ ﻭﺁﮔﻬﻰ ﻣﻮﺭﺩ &= #65169;ﺮﺭﺳﻰ ﻗﺮﺍﺭ ﮔﻴﺮﺩ ﺁ&= #1579;اﺭ ﻋﻈﻴم ﻤﻌﻤﺎﺭ= 5263; ﺑﺮﺍﻯ ﻫﺪﻑ ﻋﺒ&= #65166;ﺩﺍﺕ ﻭﻣﻨﺎﺳﻚ ﺩﻳﻨ&#= 65264; ﻣﺬﻫﺒﻰ ﻭ ﺟﺸﻨ&= #65260;ﺎ'ﻭﻣﺴﺎﮐﻨﻰ ﺑﺮﺍﻯ ﺭﺟﺎﻝ ﻣ&= #65196;ﻫﺒﻰ ﺑﻮﺩﻩ ﺍﺳﺖ. ﺷﺮ= ﻁ ﺍﻭﻝ ﺟﻤﺎﻝ ﻣﻌ&= #65252;ﺎﺭﻯ'ﮐﻪ ﺑﻄﻮﺭ ﻭﺍﺿﺤﻰ &= #65231;ﺮﺽ ﺧﻮﺩﺭﺍ ﺍﺩﺍ ﮐ&= #65256;ﺪ. ﭘﻮﻝ ﻭﺍﻟﻴﺮﻯ &= #65203;ﻪ ﻧﻮﻉ ﺳﺎﺧﺘﻤﺎ&#= 65253; ﺩﺭ ﮐﺎﺭ ﺟﻤﺎﻝ = ﻣﻴﺪﺍﻧﺪ. ﻳﮑﻰ ﺳﺎﺧﺘﻤﺎ&#= 65253; ﮔﻨﮓ'ﻭ ﻳﻚ ﺳﺎﺧ= ﺘﻤﺎﻥ ﮔﻮﻳﺎ' ﻭ ﻳﮑﻰ ﺳ= ;ﺎﺧﺘﻤﺎﻧﻰ </spa= n>ﻣﻮﺯﻳﮑﺎﻝ'ʌ= 03;ﺎﺧﺘﻤﺎﻥ ﺻﺎﻣﺖ ﺟﺰ ﻧﻔﺮ&= #65173; ﺷﺎﻳﺴﺘﻪ ﺗﻮﺻ&#= 65268;ﻒ ﻧﻴﺴﺖ.ﻭ ﺳﺎﺧﺘ&= #65252;ﺎﻥ ﮔﻮﻳﺎ'ﺑﺴﺘﻪ ﺑ&= #65194;ﺭﺟﻪ ﮔﻮﻳﺎﺋﻰ ﺁﻥ ﻗ&= #65166;ﺑﻞ ﺗﻮﺟّﻪ ﺍﺳﺖ.ﺳ&#= 65166;ﺧﺘﻤﺎﻥ ﺩﺍﺩﮔﺎﻩ ﻣﻌﻨ&#= 65264; ﻋﺪﺍﻟﺖ ﻭ ﻣﺴﺎ&= #65261;ﺍﺕ ﻣﻴﺪﻫﺪ. ﻭ ﺳﺎﺧ= ﺘﻤﺎﻥ ﺑﺎﺷﮕﺎﻩ'ﺩﻭﺳ&#= 65176;ﻰ ﻭ ﺑﺮﺍﺩﺭﻯ ﻭ ﻣ= ﺤﺒّﺖ ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ.&= #65261; ﺳﺎﺧﺘﻤﺎﻥ ﻣﻌ&#= 65170;ﺪ'ﺭﻭﺡ ﺭﺍ ﺑﺴﻠﻮﻙ ﻭﺗ&= #65228;ﺎﻟﻰ ﺭﻭﺣﻰ ﻭ ﻋﺒﺎﺩ&= #65173; ﻭﺧﺸﻮﻉ ﻣﻴﺒﺮ&#= 65193; </spa= n>ﻭ ﺳﺎﺧﺘﻤﺎʌ= 53; ﺯﻧﺪﺍﻥ ﺑﺴﺮﮐﻮﺑﻰ ﻭ ﻣ&= #65216;ﺎﻳﻘﻪ ﻭ ﻓﺸﺎﺭ ﻭﻣﺤﺮ&= #65261;ﻣﻴّﺖ. ﻭ ﺳﺎﺧﺘﻤﺎﻥ ﺗ&= #65154;ﺗﺮ ﺑﻤﺸﺎﺭﮐﺖ ﺩﺭ &= #65195;ﻭﻕ ﻭ ﻟﺬﺕ ﺑﺮﺩﻥ ﺍ= ﺳﺖ. ﺍﻣﺎ ﺩﺭﺳﺎﺧﺘ&#= 65252;ﺎﻝ ﻣﻮﺯﻳﮑﺎﻝ ﮔﺮ&#= 65261;ﻩ ﺳﻮﻡ ﮐﻪ ﺭﻧﮓ ﻭ= ﻧﻮﺍﻯ ﺁﺳﻤﺎﻧﻰ ﻣﻴﻨ&#= 65262;ﺍﺯﺩ. ﺩﺭ ﻭﺿﻊ ﻣﻮﺯﻳ&= #64401;ﺎﻝ ﻭﻇﻴﻔﻪ ﻧﻔﻊ ﻭ = ﻏﻴﺮﻩ ﻣﻄﺮﺡ ﻧﻴﺴﺖ'ﻭ = ﺑﺴﺮﻋﺖ ﻣﺎ ﺭﺍ ﺑﮑﺸﻒ ﺍ= ﺳﺮﺍﺭ ﺁﺳﻤﺎﻧﻰ ﺩﻋﻮ&#= 65173; ﻣﻴﻨﻤﺎﻳﺪ. ﺯﻳ&= #65170;ﺎﺋﻰ ﻣﻌﻤﺎﺭﻯ ﺁﺷﮑ&#= 65166;ﺭ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﻣ&= #65192;ﻔﻰ ﻣﻴﮑﻨﺪ ﻭ ﺫﺍﺕ = ﺧﻮﺩﺭﺍ ﺍﻳﻦ ﭼﻨﻴﻦ ﺗﺄ&= #64400;ﻴﺪ ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﺳ&= #65188;ﺮ ﺃثر ﻣﻌﻤﺎﺭﻯ'= 5175;ﻨﻬﺎ ﺩﺭ ﻃﺮﺡ ﻳﺎ ﺳﺎ= ﺧﺘﻤﺎﻥ ﻧﻤﻴﺘﻮﺍﻥ ﺍﮐ&#= 65176;ﻔﺎ ﮐﺮﺩ.ﺑﻠﮑﻪ ﮐﺎ&= #65197;ﺑﺮﺩ ﺑﻌﺪﻯ ﺁﻥ ﺑﺎﻳ&= #65194; ﻭﺍﻗﻌﻰ ﺑﺎﺷﺪ. = ﮐﻪ ﭼﻘﺪﺭ ﺍﻳﻦ ﻫﻨ&= #65198; ﺗﻤﺎﺷﺎﭼﻰ ﺭﺍ &= #65169;ﻌﺎﻟﻢ ﻫﻨﺮ ﻣﻰ ﮐﺸﺎﻧ&= #65194;.ﺃثر ﻣﻌﻤﺎﺭﻯ ﻟﺬﺕ &= #65169;ﺮﻧﺪﻩ ﺧﻮﺩﺭﺍ'ﺑﻨﻘﺶ &= #65191;ﺎﺻﻰ ﮐﻪ ﺑﺎﻳﺪ ﺍﻧﺠ&= #65166;ﻡ ﺑﺪﻫﺪ ﺩﻋﻮﺕ ﻣ&= #65268;ﮑﻨﺪ.ﻭﺧﻮﺩ ﺗﺒﺪﻳﻞ ﺑﭽﻴﺰ&#= 65263; ﻣﮑﻤّﻞ ﺃثر ﻣA= 268;ﺸﻮﺩ. ﻣثلا ﻭﻗﺘﻰ ﺩA= 197; ﻣﺤﺮﺍﺏ ﻧﻤﺎﺯ &= #65251;ﻰ ﮔﺬﺍﺭﻧﺪ. ﭘس ﺃ&= #1579;ر ﻣﻌﻤﺎﺭﻯ ﻭﻇﻴ&#= 65236;ﻪ ﻣﺨﺼﻮﺻﻰ ﻧﺪﺍ&#= 65197;ﺩ. ﻭﻟﻰ ﻋﻘﻠﻰ ﻭﺗ&= #65228;ﺎﻟﻰ ﺑﺨﺶ ﻫﺴﺖ.ﻭ ﻧﻴ= ﺎﺯ ﻣﻌﻴّﻨﻰ ﺭﺍ ﺩ&#= 65197; ﺍﻧﺴﺎﻥ ﺍﺷﺒﺎ&#= 65225; ﻧﻤﻰ ﮐﻨﺪ.ﻭ ﻓﺎ= ﻳﺪﻩ ﻣﺎﺩﻯ ﻧﺪﺍﺭﺩ.&= #65261; ﺑﺮ ﺷﺨﺺ ﺍﻧﺠﺎ&= #65249; ﺭﻓﺘﺎﺭ ﻭ ﻧﻘﺶ = ﺗﺂﺗﺮﻯ ﺍﻳﺠﺎﺩ ﻣﻴﮑﻨ&#= 65194;. ﻭ ﺧﻮﺩ ﺑﻨﺤﻮﻯ = ﺟﺰﺋﻰ ﺍﺯ ﮐﺎﺭ ﻭ ﺃثر &= #65259;ﻨﺮﻯ ﻣﻴﺸﻮﺩ.<o:p></o:p> ﻣﻌﻤﻮ= ;ﻟﺎ ﺍﻧﺴﺎﻥ ﻋﺎﺩﻯ'&= #65199;ﺑﺎﻥ ﻧﻔﻌﻰ ﺭﺍ ﻣﻴﻔ&= #65260;ﻤﺪ ﻭ ﺑﮑﺎﺭ ﻣﻴﺒﺮ&= #65193;.ﻭ ﺗﻮﺟّﻰ ﺑﺬﺍﺕ &#= 65259;ﺮ ﺃﻣﺮﻯ ﺭﺍ ﻧﺪﺍ&= #65197;ﺩ.ﻭﺣﺘﻰ ﺑﺬﺍﺕ ﺧﻮﺩ. ﺯﺑ= ﺎﻥ ﻭﻗﺘﻰ ﻭﺳﻴﻠﻪ &= #65207;ﻨﻴﺪﻥ ﻣﻴﺸﻮﺩ' ﺍﺭﺯﺵ = ﺫﺍﺗﻰ ﺁﻥ ﭘﻴﺪﺍ ﻣﻴﺸ&= #65262;ﺩ.ﻭ ﻗﺼﻴﺪﻩ ﺭﺍ ﺑﺎ = ﺍﺣﺘﺮﺍﻡ ﮔﻮﺵ ﻣﻴﺪﻫﺪ.ﻭ = ﺭﻭﺵ ﺧﺎﺻﻰ ﺑﺮﺍﻯ ﺍ&= #65247;ﻘﺎ ﻭ ﻗﺮاءﺖ ﺁﻥ ﺑ&#= 65198;ﻣﺎ ﻓﺮﺽ ﻣﻴﺸﻮﺩ.ﻭ = ﺧﻮﺩ ﺭﺍ ﺟﺰﺋﻰ ﺍﺯ ﺷ= ﻌﺮﺍ ﻣﻴﻴﺎﺑﻴﻢ . ﺩﻳ= ﮕﺮ ﻫﻨﺮﻫﺎﻯ ﮐﻮﭼ&#= 65242;'ﻣﺎﻧﻨﺪ ﻇﺮﻭﻑ ﺯﻳﺒﺎ ﻧ&= #65268;ﺰ ﻣﻴﺨﻮﺍﻫﻨﺪ' ﮐ&= #65258; ﺳﺎﺯﻧﺪﻩ ﺧﻮﺩ &= #65261; ﻧﺎﻇﺮ ﺭﺍ ﺑﺎ ﺧ= ﻮﺩ ﻣﺸﺎﺭﮐﺖ ﺑﺪﻫ&#= 65194;. ﻭﺟﺰﺋﻰ ﺍﺯ ﻣﻮ&= #65215;ﻮﻉ ﺷﻮﻧﺪ. ﺩﺭ ﺑﺎﺭ= ﻩ ﻫﻨﺮ ﺷﻌﺮﻯ'ﺑﺎ&= #65267;ﺪ ﺑﻬﻨﺮﻫﺎﻯ ﺑﺪ&#= 65261;ﻥ ﻣﻮﺿﻮﻉ ﻣﺎﺩﻯ &= #65153;ﺑﮋﮐﺘﻴﻮ ﻭ ﺍﻟﻬﻰ ﺑﻴﺸﺘ&= #65198; ﻣﺮﺑﻮﻁ ﺩﺍﻧﺴ&#= 65174;.ﮔﺮﭼﻪ ﺍﻟﻔﺎﻅ ﻣﺎﺩﻯ &= #65169;ﺮﻭﺯ ﺍﻓﮑﺎﺭ ﺷﺎﻋﺮ &= #65251;ﻴﺒﺎﺷﺪ. ﺍﻣﺎ ﺭﺍﺑﻄﻪ ﻣ&= #65262;ﺿﻮﻉ ﺟﻤﺎﻟﻰ ﻭ ﻧﻔﻌ&= #65264;'ﺑﺼﺎﺣﺐ ﻫﺮﻳﻚ ﺩﺭ ﻣﻴﻴ&= #65166;ﺑﻴﻢ'ﮐﻪ ﻫﺮ ﺩﻭ ﺳﺎﺧﺖ ﺩ= ﺳﺖ'ﻭ ﻫﺮ ﺩﻭ ﺍﺯ ﻣﻬﺎ= ﺭﺕ ﺍﻧﺴﺎﻥ'ﻭ ﺗﺤﮑ&= #1617;ﻢ ﺩﺭ ﻣﺎﺩﻩ'ﻭ ﺗﻤ= ﺴّﻚ ﺑﺂﺭﺯﻭﻫﺎ ﻭ ﺗ&= #65192;ﻴّﻠﺎﺕ' ﻭ ﮐﻨﺘﺮﻝ ﻧﻔس &= #65261;ﺭﻭﺍﻥ ﺑﺸﺮﻯ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﺳﺖ . ﺯﻳﺒﺎﺋﻰ= ﺷﻨﺎﺳﺎﻥ ﻣﻌﺎﺻﺮ ﺑﺠﻨﺒ&#= 65258; ﺻﻨﻌﺘﻰ ﺗﻮﺟّ= 5258; ﮐﺮﺩﻩﺍﻧﺪ ﮐﻪ &= #65175;ﻠﺎﺵ ﺑﺮﺍﻯ ﺁﻥ ﻟﺎﺯ&= #65249; ﻣﻴﺪﺍﻧﻨﺪ.ﮐﻪ &= #65211;ﺎﺣﺒﺶ ﺑﺎﻳﺪ ﻭﺭﺯﻳﺪ&#= 64404;ﻰ ﻭ ﺗﺨﺼﺺ ﻭ ﻣﻄﺎ= ﻟﻌﻪ ﻭ ﺗﺠﺮﺑﻪ ﻣﮑﺮ&= #65197; ﺣﺮﻓﻪﺍﻯ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﺪ. ﺍﻣﺎ ﺗﻔ= ﺎﻭﺕ ﻧﻮﻋﻰ ﻭ ﺫﺍﺗﻰ = ﮐﺎﺭ ﻫﻨﺮﻯ ﺍﺯ ﮐﺎﺭ = ﺻﻨﻌﺘﻰ ﺭﺍ ﺑﺎﻳﺪ ﺑﺪﺍ&= #65255;ﻴﻢ.ﮐﻪ ﺑﺘﻮﺍﻧﻴﻢ ﻃﺒ&#= 65268;ﻌﺖ ﺧﺎﺹ ﻫﺮﻳﻚ ﺭﺍ = ﺑﻴﺎﺑﻴﻢ.ﻣﻮﺿ&#= 65262;ﻉ ﻧﻔﻌﻰ ﮐﺎﺭ ﻋﻘ&= #65246; ﻣﺤﺾ ﻧﻴﺴﺖ.ﮐﻪ = ﻋﻘﻞ ﺟﺰﺋﻰ'ﻭﻟﻰ ﺑﺎ = ﻫﻮﺵ'ﺣﺪّ ﺃﮐثر ﺍﺳﺖ.ﻭ ﻣ&#= 65228;ﻤﻮﻟﺎ ﺍﻧﺴﺎﻥ ﻋﻠﻴﻪ &= #65219;ﺒﻴﻌﺖ ﻫﻨﺮ ﺭﺍ ﺑﮑﺎﺭ = ﻣﻴﮕﻴﺮﺩ'ﺗﺎ ﻃﺒﻴﻌﺖ ﺭﺍ ﺑﻤ&= #65240;ﺼﺪ ﻭﻫﺪﻑ ﻭﺧﻮﺍﺳ&#= 65176;ﻪ ﺧﻮﺩ ﺗﺒﺪﻳﻞ ﮐ&= #65256;ﺪ.ﻭ ﺩﺭ ﺿﻤﻦ ﺍﺯ ﺁث&= #1575;ﺭ ﺁﻥ ﻓﮑﺮ'ﻗﺒﻞ ﺍ= ﺯ ﺗﺼﻤﻴﻢ ﻭ ﻃﺮﺍ&= #65187;ﻰ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ.&= #65261; ﺳﺒﺐ ﻇﻬﻮﺭ ﺃث&#= 1585; ﻫﻨﺮﻯ ﺍﺳﺖ. ﺍﻣ= ﺎ ﻣﻮﺿﻮﻉ ﺟﻤﺎﻟ&#= 65264; ثَمَرﻩ ﻓﻌّﺎ= ﻟﻴّﺖ ﺩﺳﺘﻰ ﺍﺳﺖ.ﺑﻌ&= #64401;س ﻣﻮﺿﻮﻉ ﻧﻔﻌﻰ'&= #64400;ﻪ ﻧﺘﻴﺠﻪ ﻃﺮﺡ ﻣ&= #65166;ﺷﻴﻨﻰ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻟﺬ&= #65165; ﻣﺤﺘﻮﻯ ﻓﮑﺮ ﻗ&= #65170;ﻠﻰ ﻧﻴﺴﺖ.ﻭ ﻫﻨﺮﻣ&= #65256;ﺪ ﺁﻧﺮﺍ ﺑﺎ ﺧﺸﻮ&= #65255;ﺖ ﺑﺮﻃﺒﻴﻌﺖ ﻭﺍ&#= 65197;ﺩ ﻭ ﺩﺍﺧﻞ ﻣﻴﮑﻨ&= #65194;'ﻭ ﻫﻨﺮﻣﻨﺪ ﺩﺭ ﺍ&= #65267;ﻦ ﺗﻠﺎﺵ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ' ﺭﻭﺡ ﺧﻮﺩﺭﺍ ﺑ&= #65198; ﻃﺒﻴﻌﺖ ﺗﺤﻤﻴ&#= 65246; ﻧﻤﺎﻳﺪ . ﺻﻮﺭﺕ= ﺭﺍ ﺩﺭﻣﻮﺿﻮﻉ ﺻﻨ&#= 65228;ﺘﻰ ﺍﺯ ﻣﺼﻨﻮﻉ ﻣﻴ&= #64405;ﻴﺮﻧﺪ' ﻧﻪﺍﺯ ﺻﺎﻧﻊ.ﻭ&= #65247;ﻰ ﺩﺭ ﻣﻮﺿﻮﻉ ﺟﻤ&= #65166;ﻟﻰ ﺃثر ﺍﺳﺖ'ﮐﻪ ﺍ&#= 65199; ﺻﺎﻧﻊ ﺃثرﻫﻨA= 198;ﻯ ﺻﺤﺒﺖ ﻣﻴﺸﻮﺩ. = ﺳﺎﺯﻧﺪﻩ ﺩﺭ ﻣﻮﺿﻮﻉ ﻧﻔ&= #65228;ﻰ ﻭﺳﻴﻠﻪﺍﻯ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﻭﻟﻰ ﺩﺭ ﻣﻮﺿﻮﻉ ﺟﻤ&= #65166;ﻟﻰ'ﺳﺎﺯﻧﺪﻩ ﺯﻧﺪﻩ ﻭ ﺣﺎﺿﺮ = ﺍﺳﺖ. ﻣﺤﻘّﻘﺎﻥ ﺗﺎ= 5197;ﻳﺦ ﺯﻧﺪﮔﻰ ﻫﻨﺮﻣ&#= 65256;ﺪﺍﻥ ﺭﺍ ﺑﺮﺭﺳﻰ ﻣﻴ&= #64401;ﻨﻨﺪ'ﺗﺎ ﺷﺎﻳﺪ ﺍﻋﻤﺎﻝ &= #65165;ﻭﺭﺍ ﺑﺘﻮﺍﻧﻨﺪ ﺑﺮ&#= 65187;ﺴﺐ ﺳﻮﺍﺑﻖ ﺍﻭ ﺗﻔ&= #65204;ﻴﺮ ﮐﻨﻨﺪ. ﺩﺭ ﺍﻳﻦ= ﺻﻮﺭﺕ ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ &= #65251;ﺒﺪﺃ ﺗﻔﺴﻴﺮ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺍﻣﺎ ﺍﮔﺮ ﻣﺤﻘ&= #1617;ﻘﻴﻦ ﺍﺯ ﺃثر ﺷﺮﻭﻉ &#= 64400;ﻨﺪ. ﻭ ﺑﻬﻨﺮﻣﻨﺪ ﺑ&= #65198;ﺳﻨﺪ'ﺑﺮ ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﺍ&= #65203;ﺖ'ﮐﻪ ﻣﻮﺿﻮﻉ ﺍﺳﺘﺎ&#= 65175;ﻴﮑﻰ ﻣﻮﺿﻮﻋﻰ ﺁﺑﮋ&#= 64400;ﺘﻴﻮ ﻭ ﻋﻠﻤﻰ ﻣﺤﺴﻮ&= #1587; ﺑﺎﺷﺪ. ﻭ ﻣﻮﺿﻮ= ﻉ ﻣﻴﺘﻮﺍﻧﺪ ﺍﺯ &= #65211;ﺎﺣﺒﺶ ﺑﮕﻮﻳﺪ. ﺑﺮﺍﻯ = ﺗﻔﺴﻴﺮ ﻣﻮﺿﻮﻉ ﺟﻤﺎﻟ&#= 65264; ﺗﻨﻬﺎ ﺧﻮﺩ ﻣﻮ&= #65215;ﻮﻉ ﺍﺳﺖ'ﮐﻪ ﻣﻴﺘﻮ&= #65165;ﻧﺪ ﺗﻮﺿﻴﺢ ﺑﺪﻫﺪ.&= #65261; ﺳﺒﻚ ﺭﺍ ﻭ ﺭﻭﺵ= ﺁﻥ ﻋﻤﻞ ﺍﺭﺍﺩﻯ'ﮐ&= #65258; ﺍﺯ ﻓﻌّﺎﻟﻴّA= 174; </spa= n>ﻫﻨﺮﻣﻨﺪ ﺳʋ= 66;ﺯﻣﺎﻥ ﮔﺮﻓﺘﻪ'ﮐﻪ ﻫﺮ = ﺗﺼﺎﺩﻓﻰ ﺭﺩ ﮐﺮﺩﻩ'ﻭ ﺑﻬ= ﺘﺮﻳﻦ ﺷﮑﻞ ﻭ ﺻﻮﺭﺗﻬ&= #65166;ﻯ ﺍﻧﺘﺨﺎﺏ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ.ﮔﺮﭼﻪ ﻫﻨﺮ ﮐﻮﺩﮐﺎﻥ &= #65169;ﺪﻭﻥ ﺍﻧﺘﺨﺎﺏ ﻓﮑﺮ'&= #65169;ﻤﻌﻨﻰ ﺩﺭﺳﺖ ﺭﻧﮕﻬﺎ &= #65169;ﺮﻭﻯهم ﺮﻳﺨﺘﻪ'ﭼﻴﺰﻯ &= #65197;ﺍ ﺑﻨﺎﻡ ﻫﻨﺮ ﻣﻮ&= #65199;ﻭﻥ ﺩﺭ ﻣﻴﺂﻭﺭﺩ' ﮐ= ﻪﭼﻨﺎﻥ ﻫﻨﺮﻣﻨﺪ ﺑﺰﺭ&#= 64404;ﺴﺎل هنوﺯ ﺩﺭﺳﻄﺢ @= 400;ﻮﺩﮐﻰ ﺍﺳﺖ. ﺍﺳﻠﻮﺏ ﻭ= ﺳﺒﻚ ﻭ ﺍﺳﺘﻴﻞ ﻭ ﻃﺮ= ﺯ ﮐﺎﺭ ﺑﻬﻨﺮ= ;ﻣﻨﺪ ﻓﺮﺻﺖ ﻣﻴﺪﻫﺪ' = ﮐﻪ ﺩﺭ ﻫﻨﺮ ﺧﻮﺩ ﺗ= ﺤﮑّﻢ ﮐﻨﺪ'ﺗﺎ ﺗﻮﻟﻴ&= #65194; ﻣﻮﺭﺩ ﻧﻈﺮ ﺧﻮ&= #65193;ﺭﺍ ﭘﻴﺪﺍ ﮐﻨﺪ.ﻭ ﺭ= ﺍﺑﻄﻪ ﺍﺳﺘﻴﻞ ﺑﺎ ﺣﺮ&= #65235;ﻪ ﻫﻨﺮﻯ ﺯﻳﺎﺩ ﺍ&= #65203;ﺖ.ﺳﺒﻚ ﻭ ﺍﺳﻠﻮﺏ ﻫﻨﺮ&= #65251;ﻨﺪ ﺣﺮﻓﻪﺍﻯ ﺍﺳﺖ'&= #64400;ﻪ ﺑﺼﺎﺣﺒﺶ ﺍﺟﺎ&#= 65199;ﻩ ﻣﻴﺪﻫﺪ'ﺑﺎﻓﺖ &= #65261;ﺣﺪﺕ ﺧﻮﺩﺭﺍ ﻧﺸﺎﻥ &= #65193;ﻫﺪ.ﻭﺍﺯ ﺧﻮﺩﺵ ﺑﮕﻮﻳﺪ. = ﺳﺒﻚ ﻋﻠﻤﻰ ﻭ ﺭﻭﺵ ﻓ= ﮑﺮﻯ ﻫﻨﺮﻣﻨﺪ'ﻭ ﻋﻤ&= #65246; ﺑﺂﻥ ﺑﺴﺘﻪ ﺑﻮ&= #65197;ﺯﻳﺪﮔﻰ ﻫﻨﺮﻯ ﺍﻭﺍﺳﺖ.&= #65261; ﺳﺒﻚ ﻓﮑﺮﻯ ﻫﻨ&= #65198;ﻣﻨﺪ'ﺑﺴﺘﻪ ﺑﻤﻘﺎﻡ ﺗﮑﺎﻣ&#= 65248;ﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'&= #65261; ﻣﻘﺎﻡ ﺗﮑﺎﻣﻞ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺍﻭﻣﻴﺒ&#= 65166;ﺷﺪ.ﻭﻟﻰ ﺩﺭ ﻫﻨﺮ ﺍﻟﻬﻰ = ﮐﺎﻣﻠﺎﻥ'ﺍﻧﺘ&#= 65192;ﺎﺏ ﺭﻭﺵ ﻭ ﺳﻴﺎﺳﺖ = ﺗﺮﺑﻴﺘﻰ ﻭﻫﺪﺍﻳﺖ ﻳﻚ ﺳ&= #65166;ﻟﻚ'ﺑﺴﺘﻪ ﺑﻮﺿﻊ ﺭﻭﺍﻥ ﺳ&= #65166;ﻟﻚ ﺍﺳﺖ.ﻣﺎﻧﻨﺪ ﭘ&= #65200;ﺷﻚ ﮐﻪ ﺑﺮﺣﺴﺐ ﺑﻴ&= #65252;ﺎﺭﻯ ﻭﺩﺭﺟﻪ ﺁﻥ'ﻭﺑ&= #65198;ﺍﻯ ﺷﺨﺺ ﻣﺸﺨّﺼﻰ &#= 65255;ﺴﺨﻪ ﺩﺍﺭﻭﺋﻰ ﻣﻴﺪ&#= 65259;ﺪ.ﻭ ﻧﻪ ﺍﻳﻨﮑﻪ ﻫﻤ&= #65268;ﺸﻪ ﻳﻚ ﻧﻮﻉ ﻧﺴﺨﻪ = ﺑﺮﺍﻯ ﻫﻤﻪ ﺑﻨﻮﻳﺴﺪ. = ﻭ ﺣﺘﻰ ﺭﻭﺵ ﻭ ﺳﺒ= ﻚ ﻭﻧﻮﻉ ﺗﻔﮑّﺮ &#= 65203;ﺎﻟﻚ ﺍﺳﺖ'ﮐﻪ ﺍﻭﺭﺍ = ﺁﻣﺎﺩﻩ ﺷﻬﻮﺩ ﺍﺣﺘﻤﺎ&#= 65247;ﻰ ﺍﺯ ﺗﺠﻠّﻴﺎﺕ &#= 65165;ﻟﻬﻰ'ﻭ ﻧﺠﺎﺕ ﺍﺯﻧﻮﻉ &= #65169;ﺸﺮﻯ ﮐﻨﻮﻧﻰ ﻭ ﭘﺎﮐ&= #65264; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65169;ﺸﺮﻯ ﺍﻭ ﻣﻴﻨﻤﺎﻳﺪ.&= #65261; ﭼﻨﻴﻦ ﺳﺒﻚ ﺗﻔ&= #64401;ّﺮﻯ ﻣﻨﺠﺮ ﺑﺸﻬﻮﺩ &= #65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺳﺒﻚ ﻣﻔ&= #65268;ﺪﻯ ﺍﺳﺖ.ﻭ ﻧﻪ ﻓﺎﻳ= ﺪﻩ </spa= n>ﻫﺎﻯ ﻣﺎﺩﻯ A= 261; ﻣﻌﺮﻓﺖ ﺭﻭﺵ ﻋﻤﻠﻰ ﺩﺭ = ﺳﺒﻚ ﻣﻔﻴﺪ ﻭﺍﻟﻬﻰ' = ﻫﻤﺮﺍﻩ ﻣﺸﻴّﺖ ﻭ ﺧﻮﺍ&#= 65203;ﺘﻪ ﺧﺪﺍﻭﻧﺪ'ﻭ ﺗﻌ&= #65166;ﻟﻰ ﻭ ﺗﺰﮐﻴﻪ ﻋﻤﻴ&= #65238; ﺗﺮ ﺍﺳﺖ . ﺳﺒﻚ ᥾= 1;ﺍﺳﻠﻮﺏ ﻫﻨﺮﻣﻨﺪ'ﺑﺎ ﺯ&= #65255;ﺪﮔﻰ ﻭﻧﻮﻉ ﺑﻴﻨﺶ ﻓ&= #64401;ﺮﻯ ﺍﻭ ﺑﺠﻬﺎﻥ ﺑﺴ&= #65176;ﮕﻰ ﺩﺍﺭﺩ.ﻧﻮﻉ ﺟﻬ&= #65166;ﻥ ﺑﻴﻨﻰ ﻭ ﻋﻠﻞ ﺍ= ﻳﻨﮕﻮﻧﻪ ﺟﻬﺎﻥ ﺑﻴﻨﻰ ﺩ&= #65197; ﺍﻧﺴﺎﻥ'ﻭ ﻫﻨﺮ = ﻫﺮ ﺳﺎﻟﻚ ﺑﺎﻋث ﺗ&#= 64401;ﺎﻣل اﻓﻘﻰ ﺑﺸﻮﺩ' ﺗ&= #64401;ﺎﻣﻞ </spa= n>ﻋﻤﻮﺩﻯ ﻭﺭʌ= 61;ﺣﻰ ﻭﺍﻟﻬﻰ ﻧﺨﻮﺍ&#= 65259;ﺪ ﺩﺍﺷﺖ.ﮐﻪ ﺳﺎﻟ&= #65242; ﺑﺪﺳﺘﻮﺭ ﭘﻴﺮ &= #65191;ﻮﺏ ﻭ ﺑﺪ ﻋﻠﻞ ﻗﺒﻠ= ﻰ ﻭ ﺑﻌﺪﻯ ﺭﺍ ﻣﺤ= ﻮ ﻣﻴﮑﻨﺪ. ﻭ ﺍﺣﻮ= ﺍﻝ ﺟﺪﻳﺪﻯ ﺍﺯ ﭘﻴ&= #65198; ﺍﻟﻬﻰ ﺗﻘﻠﻴﺪ &= #1605;ی ﻨﻤﺎﻳﺪ.ﭘس ﺩﺭ&#= 65259;ﻨﺮﻣﻨﺪﺍﻥ ﻣﺎﺩﻯ' ﺳﺒﻠﻚ ﺁ= ﻧﻬﺎ ﺯﻧﺪﺍﻥ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﺁﻧﻬﺎ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﺣﺘﻰ ﺍﮔﺮﺗﮑﺎ&#= 65251;ﻠﺎﺕ ﺍﻓﻘﻰ ﻧﻴﺰ ﺑﻴ&= #65166;ﺑﻨﺪ.ﮐﻪ ﮔﻮﺋﻰ ﺯﻧﺪﺍﻥ &= #65165;ﻭ ﻭﺳﻴﻌﺘﺮ ﻭ ﺯﻳ&= #65170;ﺎﺗﺮ ﺷﻮﺩ.ﻭﻟﻰ ﻫﻨﻮ&= #65199; ﺩﺭ ﻗﻔﺴﻰ ﺯﻧﺪ&= #65165;ﻧﻰ ﺍﺳﺖ.ﻭ ﺍﻣﻀﺎﻯ = ﻫﻨﺮﻣﻨﺪ ﭘﺎﻯ ﺃثر ﻫﻨﺮ= 5263;' ﺍﮔﺮ ﺩﺭ ﮐﺎﺭﺵ = ﺍﺧﻠﺎﺹ ﻭ ﺭﻋﺎﻳﺖ ﺷﺨﺼ&= #65268;ّﺖ ﺧﻮﺩﺭﺍ ﮐﺮﺩﻩ &= #65169;ﺎﺷﺪ ﺩﺭﺳﺖ ﺍﺳﺖ.ﻧﻪ = ﺍﻳﻨﮑﻪ ﺭﻳﺎﮐﺎﺭﻯ ﺩﺭ &= #65259;ﻨﺮ ﺷﺪﻩ ﺑﺎﺷﺪ. ﻣﻴ= ﺘﻮﺍﻥ ﺍﻳﻦ ﺗﻮﻫّﻢ ﻭ&#= 65175;ﺨﻴّﻞ ﺭﺍ ﻧﻤﻮﺩ'ﮐﻪ ﻫ= ﻨﺮﻣﻨﺪ ﺣﻘﻴﻘﻰ ﮐﺴﻰ ﺍ&= #65203;ﺖ'ﮐﻪ ﺷﻴﻄﺎﻥ ﻧﻔس ﺍ&#= 65251;ّﺎﺭﻩ ﺍﻭ'ﺑﻮﻯ ﺍﻟﻬﺎ&= #65249; ﻣﻴﺪﻫﺪ. ﮐﻪ ﺳﻤ= ﭙﺎﺗﻰ ﻫﺎ ﻭ ﮐﺸﺶ ﻫﺎ'ﻧ= ;ﺘﻴﺠﻪ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘ= ﻴﺪﻩﻫﺎﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ'ﺣﺎ&= #64400;ﻢ ﺑﺮ ﻓﮑﺮ ﻭ ﺟﺴﻢ= ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﻭ ﻫﻨﺮﻣﻨ= ﺪ ﻧﻴﺰ ﺍﮔﺮ ﺑﺘﺰ&= #64400;ﻴﻪ ﻧﻔس ﻗﺒﻠﻰ ﻧﭙ&#= 65198;ﺩﺍﺧﺘﻪ ﺑﺎﺷﺪ'ﺭﻫﺎﺋﻰ &= #65165;ﺯ ﺍﻳﻦ ﻫﻮﺳﻬﺎ ﻭ = ﻋﻘﺪﻩ ﻫﺎﻯ ﺣﻘﻴﺮ ﻧﺨ&= #65262;ﺍﻫﺪﺩﺍﺷﺖ.ﻭ ﻟﺬﺍ ﺩﺭ ﻫﺮ ﺣﺎ= ﻝ ﻗﻬﻘﺮﺍﺳﺎﺯﻯ &#= 65197;ﻭﺍﻥ ﺑﺸﺮﻯ ﻣﻴﺸﻮﺩ.&= #65261; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﻋﻤﺮ ﺑﺸﺮﻯ ﺧ= ﻮﺩﺭﺍ ﺗﻠﻒ ﻣﻴﻨﻤﺎﻳ&#= 65194;.ﮐﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺧﻮﺩﺭﺍ ﺗﺤﻘّ= 5238; ﻧﻤﻴﺪﻫﺪ. ﮐﻪ ﮐ= ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺗﻮﻟ&#= 65194; ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﺷ&= #65262;ﺩ.ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﻫﺮﮐس '&= #65175;ﺤﺖ ﺗﺪﺑﻴﺮ ﻣﺪﺑّ= 5198; ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ &= #65165;ﻭ ﺍﺳﺖ.ﮔﻮﺋﻰ ﻳﻚ = ﻓﺮﺷﺘﻪ ﻣﺪﺑّﺮ ﺩﻭﺭ ﺗ&#= 65198; ﺍﺯ ﻣﻘﺎﻣﺎﺕ ﺍ&= #65247;ﻬﻰ ﻋﺎﻣﻞ ﻣﺤﺮﻙ ﻓ&= #64401;ﺮ ﻭ ﺟﺴﻢ ﻭ ﺫﺍﺕ ﺍ= ;ﻧﺴﺎﻥ ﺍﺳﺖ.ﻭ ﺳﺎﻟﻚ ﻣ= ﻮﻓﻖ ﺑﺘﺰﮐﻴﻪ ﻭ ﺷﻬ&= #65262;ﺩ ﺑﺮﺗﺮ'ﮔﻮﺋﻰ ﻣ&= #65228;ﻠّﻢ ﺍﻟﻬﻰ ﺍﻭ'ﺑﺎ ﻓ= ﺮﺷﺘﻪ ﻣﺪﺑّﺮ ﻭ ﺭﻭﺡ &= #65165;ﻟﻬﻰ ﻫﻤﺰﺍﺩ ﺍﻭ'ﺗﺒ&= #65194;ﻳﻞ ﺑﻴﻚ ﻣﻌﻠّﻢ ﻣ&#= 65176;ﺨﺼﺺ ﺑﺎﻟﺎﺗﺮ ﻣﺤﻮ&#= 65245; ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﻫ&= #65198; ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻳ&= #65242; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺑ&= #65198;ﺍﻯ ﺳﺎﻟک ﻤﻴﺒﺎﺷ= 5194;. ﺑﺨﺼﻮﺹ ﺷﻬﻮﺩ &= #65255;ﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ال= 602;ُدُس ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﮐﻪ ﺭﺏّ ﻣﺸﻬﻮ&#= 65193; ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭ ﻧ= ﻴﺰ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻧ&#= 65166;ﺩﻳﺪﻩ'ﺩﺭ </spa= n>ﺷﻬﻮﺩ ﻫﻔﺘʌ= 50;.ﮐﻪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺁﻳﻨﺪﻩ ﺭﺏّ ﺍ&#= 65247;ﻨﻮﻉ ﻳﻚ ﺭﻭﺡ ﺧﻮﺍﻫ&= #65194; ﺑﻮﺩ.ﻭﻟﻰ ﻫﻢ ﺍ= ﮐﻨﻮﻥ ﺑﺮﺍﻯ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﻫ&= #65252;ﮑﺎﺭﻯ ﻭﮐﻤﻚ ﻭ ﺍﻣﺪﺍ&= #65193; ﺭﺳﺎﻧﻰ ﺍﻟﻬﺎ&#= 65251;ﺎﺕ ﺩﺭﻭﻧﻰ'ﻭ ﺣﺘﻰ = ﺗﺪﺑﻴﺮﺍﺕ ﺩﻳﮕﺮ ﺩﺭ ﺟﺴﻢ = ﻭ ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﺍ&= #65255;ﺴﺎﻥ ﮐﺎﻣﻞ ﺷﺎﻫﺪ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﻣﻴﮑﻨ&#= 65194;.ﺗﺎ ﺑﻌﻨﻮﺍﻥ ﺫﺧﻴ&#= 65198;ﻩ ﺁﺧﺮﺕ ﻣﺸﻐﻮﻝ &= #64400;ﺴﺐ ﮐﻤﺎﻟﺎﺕ ﺑﻴﺸ&#= 65176;ﺮ ﺑﺎﺷﺪ.ﭼﻪ ﺑﺮﺍ&= #65263; ﺧﻮﺩﺵ ﻳﺎ ﺑﺮﺍ&= #65263; ﺗﻌﻠﻴﻢ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺧﻮﺩ.<o:p></o:p> ﻟﺬﺍ ᥽= 1;ﻴﮕﻮﺋﻴﻢ ﺗﻤﺎﻡ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ ﺳﺮ ﺷﻨﺎس ﻗﺪﻳ&#= 65250;'ﮐﻪ ﺁثاﺭﺷﺎﻥ ﺗﺎA= 197;ﻳﺨﻰ ﺷﺪﻩ ﺍﺳﺖ'ﮐﺴﺎ&= #65255;ﻰ ﻫﺴﺘﻨﺪ ﮐﻪ ﭼﻮ&= #65253; ﺳﺎﻟﮑﺎﻥ'ﺩﺭ ﺗ&= #65204;ﻠﻴﻢ ﻫﻨﺮﻯ ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﻭﺭﻭﺣﻰ ﻣﺪﺑّ= 5198; ﺧﻮﺩ ﺑﻮﺩﻩﺍﻧ&#= 65194;.ﻟﺬﺍﺍﻟﻬﺎﻣA= 166;ﺕ ﻫﻨﺮﻯﻮ ﺍﺑﺘﮑ&#= 65166;ﺭﺍﺕ ﻓﻴﺰﻳﮑﻰ ﺟﺪﻳ&#= 65194;ﻯ ﻳﺎﻓﺘﻪﺍﻧﺪ.ﻭ &= #65165;ﻣﺮﻭﺯﻩ ﮐﻤﺘﺮ ﻫﻨﺮﻣﻨ&#= 65194; ﻭ ﻣﺨﺘﺮﻋﻰ ﺳﺮ&= #65165;ﻍ ﺩﺍﺭﻳﻢ ﮐﻪ ﭼﻮ&= #65253; ﺍﺩﻳﺴﻮﻥ ﺩﺭ ﺗ&= #65204;ﻠﻴﻢ ﻓﺮﺷﺘﻪ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﮐ&= #65258; ﺩﻩﻫﺎ ﺍﺧﺘﺮﺍ&#= 1593; رﺍ ﮐﻪﻫﻴﭻ ﮐﺪ&#= 65165;ﻡ ﺍﺯ ﻗﺒﻞ ﺑﻘﺼﺪ = ﺭﺳﻴﺪﻥ ﺑﺪﺍﻧﻬﺎ ﻧﺒﻮ&#= 65193;ﻩ ﺍﺳﺖ'ﻭﺍﻳﻦ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﻣﺪﺑّﺮ= 5165;ﻥ ﺟﺎﻣﻌﻪ ﻫﺎﻯ ﺑ&= #65208;ﺮﻯ'ﻭ ﺣﺘﻰ ﺗﺎﺭﻳﺦ ﺁ&= #65267;ﻨﺪﻩ ﻫﺎﻯ ﻧﻮﻉ ﺑﺸﺮ&= #65263;' ﻭﻣﻘﺪﻣﺎﺕ ﺯﻧ&#= 65194;ﮔﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺍﺳﺖ'ﮐﻪ &#= 65183;ﺮﻳﺎﻥ ﭘﻴﺸﺮﻓﺖ ﻋﻠﻮ&#= 65249; ﺗﮑﻨﻴﮑﻰ'ﭼﻪ ﺭ&= #65203;ﺪ ﺑﻌﻠﻮﻡ ﻫﻨﺮﻯ &= #65261; ﺃﺩﺑﻰ'ﻭ ﻳﺎ ﺗﮑ= ﺎﻣﻞ ﺭﻭﺡ ﻳﮑﺎﻳﻚ ﺍ&= #65235;ﺮﺍﺩ ﺳﺎﻟﻚ ﺭﺍ ﺩﺭ ﻧ= ﻈﺮ ﺩﺍﺭﻧﺪ.ﻭﺳﺎﻟ&#= 65242; ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﺭ&= #65203;ﻴﺪﻥ ﺑﺸﻬﻮﺩ ﺗﺠﻠّ= 5264; ﺟﺪﻳﺪﻯ ﺍﺯ ﻧﻈ&= #65198; ﺍﻟﻬﻰ ﺗﺮﺑﻴﺖ &= #65251;ﻴﺸﻮﺩ. ﺑﻠﮑﻪ ﺑﺮﺍﻯ ﻣ&= #65198;ﺍﺗﺐ ﺧﻴﻠﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ'ﺍﻳﻦ ﺳﺎﻟﻚ ﺍﺯ ﻫﻢ ﺍ= ﮐﻨﻮﻥ ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65165;ﻟﻬﻰ </spa= n>ﺍﺳﺖ.ﮐﻪ ﺯﻣA= 268;ﻨﻪﻫﺎﻯ ﻣﻮﻓﻘﻴّﺖ ﺁﻳ= 5256;ﺪﻩ ﺭﺍ'ﺍﮐﻨﻮﻥ ﺑﻨ&= #65166;ﻡ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65261;ﺁﻳﻨﺪﻩ ﺑﻌﺪﻯ'ﺑﺎﻳﺪ ﻓ&= #65198;ﺍﻫﻢ ﮐﺮﺩ.ﮐﻪ ﺩﺭ ﺗﻮ= ﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ'ﺑ&= #65228;ﻨﻮﺍﻥ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺁﻥ ﻧﻮﻉ ﺧﻮﺍﻫ&= #65194; ﺑﻮﺩ . ﻫﻤﺎﻥ ﮔﻮ= ;ﻧﻪ ﮐﻪ ﺳﺎﻟﻚ ﺩﺭ ﺷ= ﻬﻮﺩ ﭼﻬﺎﺭﻡ ﻣﺮﺗﻀ&#= 65262;ﻯ ﺧﻮﺩ'ﺍﺯ ﺍﺧﺒﺎ&= #65197; ﻣﻘﺪﻣﺎﺗﻰ ﻭ ﺧ&= #65170;ﺮﻫﺎﻯ ﺳﻤﺒﻮﻟﻴﻚ'ﺍﺯ &= #65227;ﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺑﺎ ﺧﺒﺮ = ﻣﻴﺸﻮﺩ.ﮔﻮﺋﻰ ﺷﻬﻮﺩ ﻣﺮﺗﻀﻮ&#= 65263; ﺑﺎﺏ ﻋﻮﺍﻟﻢ ﺍ&= #65247;ﻬﻰ'ﻭﻣﮋﺩﻩﻫ= 5166;ﻯ ﺍﻭﻟﻴّﻪ ﻭ ﺍﻟ&#= 65260;ﻰ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺍ&= #65203;ﺖ.ﮐﻪ ﺑﺮﺍﻳﺶ ﺩﺭﻫﺎ&#= 65263; ﺁﺳﻤﺎﻧﻰ ﻭﺁﻳ&#= 65256;ﺪﻩ ﻫﺎ ﺑﺎﺯ ﻣﻴﺸﻮ&= #65193;.ﻭ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺷ&= #65260;ﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ'ﺩ&= #65197;ﻳﺎﻓﺖ ﺍﺧﺒﺎﺭ ﺯﻣﺎﻧ&#= 65260;ﺎﻯ ﺑﻌﺪﻯ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺳﺖ.ﻭﺗﺎ ﻫﻔﺖ = ﻫﺰﺍﺭ ﺳﺎﻝ.ﻭﻟﻰ ﺳﺮﺍ&= #65203;ﺮ ﺳﻤﺒﻮﻟﻴﻚ ﻗﺎ&#= 65169;ﻞ ﻓﻬﻢ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻣﻴﺒﺎﺷﺪ.ﮔﻮﺋ&#= 65264; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺍ&= #65199; </spa= n>ﻫﺰﺍﺭﺍﻥ ﻃʋ= 70;ﻘﻪ ﺷﻴﺸﻪ ﺗﺸﮑﻴﻞ &= #65207;ﺪﻩ'ﮐﻪ ﺭﻭﻯ ﻫﺮ ﻳﻚ ﻧﻘ= ﺸﻰ ﻭ ﻧﻮﺷﺘﻪ ﺳﻤﺒ&= #65262;ﻟﻴﻚ ﻋﻮﺍﻟﻢ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺩﺍﺭﺩ.ﮐﻪ ﻫﻤﻪ = ﺷﻴﺸﻪ ﻫﺎﻯ ﺭﻭﻯ ﻫﻢ ﻗ= ﺮﺍﺭ ﮔﺮﻓﺘﻪ'ﻭ ﺷﺎﻫ&= #65194; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺍ&= #65199; ﺯﻳﺮ'ﻧﻮﺭ ﺍﻟﻬ&= #65264; ﺗﺎﺑﻴﺪﻩ ﺷﺪﻩ &= #65165;ﺯ ﺑﺎﻟﺎﺗﺮﻫﺎ ﺑ&#= 65166;ﻳﻦ ﺷﻴﺸﻪ ﻫﺎ'ﺷﺎﻫ&= #65194; ﺗﻤﺎﻡ ﺍﻳﻦ ﻋﻠ&= #65166;ﺋﻢ ﺭﺍ ﻳﮑﺠﺎ ﻣﻰ ﺑ= ﻴﻨﺪ.ﻭﻫﺮﻳﻚ ﺑﺰﺑﺎﻥ ﺧﺎﺹ ﺧ&= #65262;ﺩ ﻣﻴﺒﺎﺷﺪ.ﺗﺎ ﺷ&= #65166;ﻫﺪ ﻋﺮﺵ' ﭼﻘﺪﺭ ﻗﺪ= ﺭﺕ ﺑﺮﺩﺍﺷﺖ ﻋﻘﻠ&#= 65264; ﺍﺯ ﺷﻬﻮﺩ ﻋﺮﺷ&= #65264; ﺑﻨﻤﺎﻳﺪ . ﻭﻳﺎ= ﭼﻘﺪﺭ ﻣﻴﺘﻮﺍﻧﺪ'ﺑﺮ&#= 65193;ﺍﺷﺘﻬﺎﻯ ﺧﻮﺩﺭﺍ ﺑﺰﺑﺎ&#= 65253;ﻤﺘﻔﺎﻭﺗﻰ ﺗﺒﺪﻳﻞ ﻭ ﺗﻨﺰ&= #65267;ﻞ ﻣﻨﻄﻘﻰ ﻧﻤﺎﻳ&#= 65194;.<o:p></o:p> ﻣﺎﺩﻳ= ;ّﻮﻥ ﻏﻴﺮ ﺳﺎﻟﻚ'ﺑﺨ&= #65212;ﻮﺹ ﺩﺭ ﻫﻨﺮﻣﻨﺪﺍ&#= 65253; ﺑﺎ ﺯﻣﻴﻨﻪ ﻫﺎ&= #65263; ﺗﻔﮑّﺮ ﻣﺎﺩﻯ'&#= 65261;ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﺗﺰﮐﻴﻪ ﻧﺸﺪﻩ'&= #65261; ﺍﺳﺎﺭﺕ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺩﺭ= ﺳﻄﺢ ᥷= 7;ﻭﺍﻧﻰ ﮐﻨﻮﻧﻰ ﺧﻮﺩ.ﺑ&= #65166; ﻫﻨﺮﻫﺎﻯ ﻣﺎﺩ&#= 65263; ﻭ ﻧﻔﻌﻰ ﻭﻣﺼﻠ&= #65188;ﺘﻰ'ﻭ ﺃﮐثرﺍ ﺑﺎﺻﻤA= 258;ﺍﻯ'ﭼﻨﺎﻥ ﻧﻘﺎﻁ ﻟﺎﺯﻡ ﺑ&= #65198;ﺍﻯ ﺗﺼﺤﻴﺢ ﻭ ﭘﺎﮐ&= #65204;ﺎﺯﻯ ﺩﺭ ﺭﻭﺍﻧﺸﺎﻥ &= #65255;ﻴﺴﺖ'ﮐﻪ ﺑﺎﻟﻌﮑس ﺑﺘﻘ= 5262;ﻳﺖ ﻭ ﺳﺎﻳﺒﺮﻧﻴﺘ&#= 65268;ﻚ ﺷﺪﻩ ﻣﻴﭙﺮﺩﺍ&#= 65199;ﻧﺪ. ﮐﻪ ﻧﻪ ﺍﻣﮑﺎﻥ = ﻭﺗﻮﺍﻥ ﺗﺰﮐﻴﻪ ﻧﻔس ﺍ&#= 65187;ﺘﻤﺎﻟﻰ ﺭﺍ ﺩﺍﺭﻧﺪ'ﻭ ﻧ= ﻪ ﺧﻮﺍﻫﺎﻥ ﭼﻨﻴ&#= 65254; ﺗﺰﮐﻴﻪ ﻭﭘﺎﮐ&#= 65204;ﺎﺯﻯ ﺭﻭﺍﻥ ﺑﺸﺮﻯ ﺧ&= #65262;ﺩ ﺧﻮﺍﻫﺪﺑﻮﺩ.ﻭ &= #65165;ﮔﺮ ﻫﻢ ﺑﺨﻮﺍﻫﻨﺪ &= #65255;ﻤﻴﺘﻮﺍﻧﻨﺪ'= 5175;ﺄﻣﻴﻦ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #65197;ﺍ ﺁﻣﺎﺩﻩ ﺭﻭﺍﻥ &= #65191;ﻮﺩ ﮐﻨﻨﺪ.ﺗﺎ ﺧﺪﺍ&= #65261;ﻧﺪ ﻧﻴﺰ دﺭ ﺷﺮﻁ ﮐ&= #65166;ﻓﻰ ﺍﻭ ﺭﺍ ﺑﻴﻚ ﻣﺮ= ﺣﻠﻪ ﺗﮑﺎﻣﻠﻰ ﻭ ﺷﻬ&= #65262;ﺩﻯ'ﺍﺯ ﺗﺠﻠّﻴﺎﺕ ﺧﻮ= 5193; ﺑﻮﻯ ﻧﺸﺎﻥ ﺑﺪ&= #65259;ﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻧﺴ&#= 65166;ﻥ ﺳﺎﻟﻚ ﻫﻔﺖ ﺷﻬ&= #65262;ﺩ ﺭﺍ ﺩﺭ ﺑﺮﺍﺑﺮ = ﺧﻮﺩ ﺩﺍﺭﺩ.ﮐﻪ ﺑﺎﻳ&= #65194; ﺍﺯ ﺍﻳﻦ ﻫﻔﺖ ﺧ= ﺎﻥ ﺭﺳﺘﻤﻬﺎﻯ ﺷﺠ&#= 65166;ﻉ ﻋﺒﻮﺭ ﻧﻤﺎﻳﺪ.&= #64400;ﻪ ﺩﻳﻮ ﻧﻔس ﺧﻮﺩ&#= 65197;ﺍ ﺑﮑﺸﺪ'ﻭ ﺑﭙﺎﺩ&= #65207;ﺎﻫﻰ ﺍﻟﻬﻰ ﺑﺮﺳﺪ.ﻭ = ﻫﻔﺖ ﺁﺳﻤﺎﻥ ﻭ ﻋﻮﺍ&= #65247;ﻢ ﺍﻟﻬﻰ ﺭﺍ'ﺩﺭ ﺭ= ؤﻳﺎﻫﺎ ﺍﺯ ﻧﻴﺎﻣﺪﻩ ﻫ&= #65166; ﻭ ﻧﺎﺩﻳﺪﻩ ﻫﺎ = ﺳﻴﺎﺣﺖ ﮐﻨﺪ.ﻭﻣﻌﺮﺍﺟ&#= 65260;ﺎﻯ ﺁﻧﺮﺍ ﺑﻴﺎﺑﺪ.<= o:p></o:p> ﺍﻳﻦ ﻣﺎ= ;ﺩﻳّﻮﻥ ﺑﺮﺍﻯ ﺗﺤﻘﻖ ﻣ&= #65262;ﺿﻮﻋﻰ ﻭ ﺁﺑﮋﮐﺘﻴﻮ ﻫ&= #65256;ﺮ ﻭ ﺗﻨﺰﻳﻞ ﺁﻥ ﺑ= ﻮﺍﻗﻊ ﻫﻨﺮﻯ ﻣﺎﺩﻯ ﻭ = ﺷﺎﺑﺖ ﺷﺪﻩ'ﻟﺎﺯﻡ ﻣﻴ&= #65194;ﺍﻧﻨﺪ ﮐﻪ ﺍﺯ ﻋﺎﻟﻢ ﺗ= ﺼﻮﺭ ﻭ ﺗﺨﻴّﻞ ﻭ ﺍﻣ&= #64401;ﺎﻥ ﻭ ﺍﺣﻠﺎﻡ ﺭؤﻳ&#= 65166;ﺋﻰ'ﻭﺣﺘﻰ ﺣﺪﻳث ﻧﻔس ﺑﺎ &#= 65191;ﻮﻳﺸﺘﻦ ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﺩ&= #65203;ﺖﻣﻴﮑﺸﺪ'ﻭ ﺩﺧﺎﻟﺖ ﺩﺭ ﮐﺎ&= #65197; ﻫﻨﺮﻯ ﺧﻮﺩ ﻧﻤ&= #65268;ﺪﻫﺪ.ﻭ ﺗﻨﻬﺎ ﺗﻠﺎﺵ ﺣ&= #65198;ﻓﻪﺍﻯ ﻭ ﺗﻮﻟﻴﺪ ﻣﺤﺼ&= #65262;ﻝ ﭘﻮﻝ ﺳﺎﺯ ﻣﻴﭙ&= #65198;ﺩﺍﺯﺩ.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﺭﺍﻩ &= #65247;ﻬﻰ ﻭ ﻫﻨﺮﻧﺪﻯ ﻫﺎ&= #65263; ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺭ = ﺗﻐﻴﻴﺮ ﻣﺎﻫﻴّﺖ ﺫﺍﺕ &#= 64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ'ﮐﻪ = ﺧﻮﺩﺭﺍ ﺍﺯ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﻮﻫﻴّﺖ ﺍﻟﻬﻰ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻣﻴﺮﺳﺎ&#= 65255;ﺪ.ﻭﺿﻤﻦ ﻣﺠﻤﻮﻋﻪ ﻫﺎﻯ &= #65165;ﻟﻬﻰ ﺩﺭ ﺟﻬﺎﻥ ﺩﺭ ﺑ= ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﻣﻴﮕﺮﺩ&#= 65193;.ﺩﺭ ﺍﺣﻮﺍﻝ ﺗﻤﺮﮐ&#= 65200; ﻭﺗﻮﺳّﻠﺎﺕ ﻋ= 5170;ﺎﺩﻯ ﻭ ﺗﺨﻴّﻞ ﺻﻮﺭ&#= 65173; ﻣﺤﺒﻮﺏ ﺍﻟﻬﻰ &= #65191;ﻮﺩ' ﭼﻨﺎﻥ ﺩﺭ ﺣﺎﻟ&= #65174; ﺧﻠﺴﻪ ﻣﻴﺮﻭﻧ&#= 65194;'ﮐﻪ ﻫﻴﭻ ﻗﺪﺭﺗﻰ ﺩ&= #65197; ﺧﻮﺩ ﻭ ﺍﺭﺍﺩﻩ = ﺩﺧﺎﻟﺖ ﺩﺭ ﺍﻓﮑﺎﺭ ﻭﺍ&= #65187;ﻮﺍﻝ ﺧﻮﺩ ﻧﺪﺍﺭﻧﺪ. = ﮐﻪ ﻣﻨﺠﺮ ﺑﻤﺮﮒ ﻗ&= #65170;ﻞ ﺍﺯ ﻣﺮﮒ ﻭ ﺷﻬﻮ= ﺩ ﺁﺧﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﻣﻴﺸﻮﻧﺪ.ﻭ ﺍﻳ&= #65254; ﻫﻨﺮ ﺳﺎﻟﻚ ﻭ ﻫ= ﻨﺮ ﻣﻌﻠّﻢ ﺍﻭ'ﻭ ﻫ&= #65256;ﺮ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﺪﺑّﺮ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65203;ﺖ.ﮐﻪ ﺍﻭ ﺍﺳﺘﺎﺩ ﻫﻨ&= #65198;ﺃﺑﺪﻯ ﻭ ﻣﻄﻠﻖ ﻣﻴﺒﺎ&= #65207;ﺪ. ﻭ ﭼﻮﻥ ﺳﺎﻟﻚ ﺩ= ﺭ ﺍﻳﻦ ﺍﺣﻮﺍﻝ ﺧ&= #65248;ﺴﻪ ﻭ ﺑﻰ ﺧﻮﺩﻯ ﺩﺭ= ﻣﻴﺂﻳﻨﺪ' ﮐﻪ ﺧﻮﺩﺭﺍ ﻧﻴ&= #65200; ﺩﺭ ﻣﻴﺎﻥ ﻧﻤﻰ = ﺑﻴﻨﻨﺪ' ﺑﺤﺎﻟﺖ ﺻﻤﺪﻳ&#= 1617;ﺖ ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ &= #65251;ﻴﺮﺳﺪ.ﻭ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ &= #65211;ﺎﺣﺐ ﺍﺭﺍﺩﻩ ﺩﺭ ﻫﺮ = ﮐﺎﺭ ﻭ ﻫﻨﺮ ﺧﻮﺩ'ﻓﺮ= ﺷﺘﻪ ﻣﺪﺑّﺮ ﻭ ﻫﻤﺰ&#= 65165;ﺩ ﺑﺤﺎﻝ ﻭﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﻭ= ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﺫﺍﺕ ﻭ ﮊﻧ= ﺘﻴﻚ ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ = ﺷﺪﻩ ﺍﻳﻦ ﮐﺎﻣﻞ ﺍﺳ&= #65174;.ﺯﻳﺮﺍ ﺷﺎﻫﺪﺍﻥ ﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ'ﺍﻳﻦ ﻫﻤ&= #65166;ﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻭ = ﺻﻔﺎﺕ ﺑﺮﺗﺮ ﻣﺮﺍﺗﺐ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺷﺎﻳﺴﺘ&#= 65258; ﺁﻳﻨﺪﻩ ﺧﻮﺩ ﺭ&= #65165; ﺩﺍﺭﺩ.ﻭ ﺿﻤﻦ ﻭ= ﺣﺪﺕ ﻭﺟﻮﺩ ﺧﻮﺩ'ﻗﻄ&= #65198;ﻩﺍﻯ ﺩﺭ ﺩﺭﻳﺎ ﺷﺪﻩ'= ﮐﻪ ﻫﻢ ﻫﺴﺖ ﻭﻫﻢ ﻗ= ﻄﺮﻩﺍﻯ ﻧﻴﺴﺖ.ﮐﻪ ﺗﻤﺎ&= #65249; ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺍﻳﻦ ﮐﺎﻣﻞ ﻫﻢ = ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ.&= #64400;ﻪ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﻭ ﺩﺭﻭﻧﻰ ﻣﻴﮕ&= #65268;ﺮﺩ.ﻭ ﻫﻢ ﺍﺯ ﻓﮑﺮ ﻭ ﺳ= ;ﺎﺧﺘﻪ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﮐ&= #65166;ﻣﻞ ﺍﺳﺖ' ﮐﻪ ﻫﻨﺮﻣ= ﻨﺪﻯ ﺟﺪﻳﺪﻯ ﺭﺍ ﻧﺸ&= #65166;ﻥ ﻣﻴﺪﻫﺪ.ﻭ ﻟﺬﺍ = ﻫﻨﺮ ﻧﺰﺩ ﺍﻳﺮﺍﻧﻴ&#= 65166;ﻥ ﺁﺭﻳﺎ ﺷﺪﻩ ﻭﺑ&= #65262;ﺩﺍ ﻭ ﻧﻴﺮﻭﺍﻧﺎ ﮔ&= #65198;ﺩﻳﺪﻩ ﻭ ﺳﻴّﺪ ﻓﺮﺯﻧ&#= 65194; ﺍﻟﻬﻰ ﭘﻴﺎﻣﺒ&#= 65198;ﺍﻥ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ &= #65261;ﺑس .<o:p></o:p> ﺍﻟﺒﺘﻪ= ﺍﺩﺭﺍﻙ ﻭ ﺍﺣﺴﺎس ﻫﻨﺮ&#= 65251;ﻨﺪ ﮐﺎﻓﻰ ﻧﻴﺴﺖ.ﮐ&= #65258; ﺍﺯﻫﺮﻟﺤﺎﻅ ﺗ&#= 65184;ﺴّﻢ ﺑﺨﺸﺪ.ﻣﮕﺮ ﺩﺭ = ﻋﻤﻞ ﻫﻨﺮﻣﻨﺪ'ﺑﺎ ﻭ&= #65197;ﺯﻳﺪﮔﻰ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻰ ﻫﻤﺮﺍﻩ ﺑﺎﺷﺪ.&= #65261; ﺩﺭ ﻭﺍﻗﻊ ﻫﻨﺮ&= #65251;ﻨﺪ ﻫﻤﻴﺸﻪ ﮐﺎﻣﻠ&#= 65166; ﺗﺎﺑﻊ ﺗﺨﻴّﻠ= 5166;ﺕ </spa= n>ﻧﻔﺴﺎﻧﻰ ﻭ A= 259;ﻮﺵ ﺧﻮﺩ ﻧﻴﺴﺖ.ﺑﻠ&= #64401;ﻪ ﺗﺎﺑﻊ ﻣﻮﺿﻮﻉ &= #65261; ﻣﺸﺘﺮﻳﺎﻥ ﺃث= 585; ﻫﻨﺮﻯ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺧﻮﺩ ﻣﻮﺿﻮﻉ' ﭼ= ﻘﺪﺭ ﻧﻘﺶ ﺗﺮﺑﻴﺘﻰ &= #65169;ﺪﻳﮕﺮﺍﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #65261; ﻫﻨﺮ ﻣﻨﺪ ﭼﮕﻮ&= #65255;ﻪ ﺑﺪﺍﻥ ﻧﻈﺮ ﮐﺮ&= #65193;ﻩ ﺑﺎﺷﺪ'ﮐﻪ ﺍﺧﺘ&= #65268;ﺎﺭ ﻭﺗﻤﺮﻳﻦ ﻫﻨﺮ&#= 65251;ﻨﺪ ﻣﻄﺮﺡ ﺍﺳﺖ.ﮐﻪ = ﭼﮕﻮﻧﻪ ﻣﻮﺿﻮﻋﻰ ﺭﺍ ﺑ&= #65268;ﺎﻥ ﻭﺗﻌﺒﻴﺮ ﻭ ﺗﺮ&= #65203;ﻴﻢ ﻭ ﺗﺠﺴّﻢ ﺑﺪﻫ&#= 65194;. ﻫﻨﺮﻣﻨﺪ ﺩﺭﺗ&#= 65156;ﻣّﻞ ﺧﻮﺩ ﻧﻮﻋﻰ ﻣﺸ&= #65166;ﻫﺪﻩ ﻋﻤﻴﻖ ﺗﺮ ﺩﺍﺭ&= #65193;.ﺗﺎ ﻣﻠﺎﺣﻈﻪ ﮐﻨﺪ' = ﭼﻘﺪﺭ ﺁﺭﺯﻭﻯ ﺧﻮﺩﺭ&#= 65165; ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ &= #65165;ﺳﺖ. ﻗﺎﻧﻮﻥ ﺁﻟﺎﻳ&#= 65254; ﻗﺎﻧﻮﻥ ﺑﺮﺗﺮ &= #65165;ﺳﺖ. ﮐﻪ ﺍﺑﺘﮑﺎﺭ ﺍ&= #65255;ﺴﺎﻥ ﻭﻗﺘﻰ ﮐﻪ ﮐﺎﺭ = ﻣﻴﮑﻨﺪ'ﻳﻌﻨﻰ ﺍﺑﺘﮑﺎﺭ ﻣﺎﺩ&#= 65263; ﺩﺍﺭﺩ.ﻭ ﻭﻗﺘﻰ = ﮐﻪ ﻋﻤﻞ ﻣﻴﮑﻨﺪ.ﺯ&= #65267;ﺮﺍ ﺍﺑﺘﮑﺎﺭ ﻣﺎﺩ&#= 65263;'ﮐﻪ ﻋﻤﻞ ﻭ ﺍﺟﺮﺍ ﻣ= ﻴﺸﻮﺩ'ﺟﺰﺋﻴّ= 5166;ﺕ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘ&= #65258; ﻣﻴﺸﻮﺩ.ﻭﻟ= ;ﻰ ﺍﺑﺘﮑﺎﺭ ﻓﮑﺮﻯ ﻭﺳﺒﻚ ﺑ&= #65268;ﻨﺶ ﻧﻴﺰ ﺟﺪﺍ ﺍﺳﺖ.= ﮔﺮﭼﻪ ﺑﺄثر ﻫﻨﺮﻯ ﺗ= 5170;ﺪﻳﻞ ﻣﻴﮕﺮﺩﺩ.ﺁﺯﺍ&#= 65193;ﻯ ﻫﻨﺮﻣﻨﺪ ﻭﻗﺘ&#= 65264; ﺍﺳﺖ ﮐﻪ ﺩﺭﻋﻤ&= #65246; ﺑﺎ ﻣﺎﺩﻩ ﺳﺨﺖ = ﺭﻭﺑﺮﻭ ﻣﻴﺸﻮﺩ. ﮐﺎﻣﻠ&= #65166;ﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﺑﺮﺍﻯ ﮐ&= #65166;ﺭﻫﺎﻯ ﻓﻨّﻰ ﺍﻟﻬﻰ ﻭ&#= 65251;ﻠﮑﻮﺗﻰ ﺧﻮﺩ'ﻣﺎﻧﻨﺪ ﺣ&= #64401;ﻤﺘﻬﺎ ﻭ ﺍﺷﻌﺎﺭ ﻭﻧﻈ&= #65198;ﻳّﺎﺕ ﻓﻠﺴﻔﻪ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﮑﻰ' ﻫﻤﭽﻨﺎﻥ ﺧﻮﺩ &= #65197;ﺍ ﺩﺭ ﺗﺴﻠﻴﻢ ﺧﺪ&= #65165;ﻭﻧﺪ ﻭ ﻣﺮﺍﺗﺐ ﺍﻟﻬ&= #65264; ﻣﻴﺪﺍﻧﻨﺪ.ﻭﺧ&#= 65262;ﺩﺭﺍ ﻣﺘﻌﻠّﻖ ﺑﺨﺪ= 5165;ﻭﻧﺪ ﻣﻴﺪﺍﻧﻨﺪ.ﭘس &#= 65153;ﺯﺍﺩﻯ ﺧﻮﺩ ﺭﺍ ﺁﺯﺍﺩ&= #65165;ﻧﻪ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺁ&= #65199;ﺍﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﻴﮕﺬﺍﺭﺩ.ﺩﺭ= 5187;ﺎﻟﻴﮑﻪ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﮐ&= #65166;ﻣﻞ ﻧﻴﺰ' ﺿﻤﻦ ﻣﺮﺍ= ﺗﺐ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺍ&= #65203;ﺖ.ﻭ ﻫﻢ ﺟﺰﺋﻰ ﺍﺯ ﻣ= ﺎﻫﻴّﺘﻬﺎﻯ ﻣﺎﺩﻯ ﻃﺒﻴﻌﺖ می ﺒﺎﺷﺪ.ﻭﻗﻮ= 5165;ﻧﻴﻦ ﻃﺒﻴﻌﻰ ﺑﺮ ﺍﻭ = ﻧﻴﺰ ﺟﺎﺭﻯ ﺍﺳﺖ.ﻭ ᥳ= 3;ﺯﺍﺩﻯ ﺍﻭ ﺑﺮﺍﻯ ﺣﻔﻆ = ﺧﻮﺩ'ﻭﺗﻦ ﺧﻮﻳﺶ ﻭﺯﻧﺪﮔ&#= 65264; ﺗﺎ ﺁﺧﺮ ﻋﻤﺮ' ﻫ= ;ﻤﭽﻨﺎﻥ ﻣﻄﺮﺡ ﺍﺳﺖ.ﻭﺩ&= #65197; ﺍﺧﺘﻴﺎﺭ ﺍﻭ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭ ﺣﺪّ ﺃﻗﻞ ﺍﺟ&= #65198;ﺍﻯ ﻫﻮﺳﻬﺎ ﻭ ﮐﺸﺶ = ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺧﻮﺩﺭ&#= 65165; ﺍﺟﺮﺍ ﻣﻴﮑﻨﺪ &= #64344;س ﺍﻳﻦ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺩﺭ ﻫﺮ ﻓﮑﺮ ﺧﻮ= ﺩ'ﮐﻪ ﻫﻨﺮﻯ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ' ﻋﻤﻠﺎ ﻋﻘﻠﺎﻧ&#= 65264;'ﻳﺎ ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﻣ&= #65166;ﺩﻯ ﻭ ﺳﺎﺩﻩ ﺩﻳﮕﺮ&= #65165;ﻥ ﮐﺎﺭ ﻧﻤﻰ ﮐﻨﺪ = ﮐﻪ ﻋﻘﻞ ﺍﻟﻬﻰ ﺩﺍ&= #65197;ﺩ.ﻭ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺍ&= #65247;ﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻓﺮﺷﺘ= 4405;ﺎﻥ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ ﻭ ﻋﻘﻞ ﺷﻬﻮﺩﻯ = ﺩﺍﺭﺩ'ﻭ ﺍﻟﻬﺎﻡ ﺭﺍ ﺑﻬ&= #65198; ﺯﺑﺎﻥ ﻭ ﺑﻬﺮ ﺷ= ﮑﻞ ﮐﻪ ﺑﺨﻮﺍﻫﺪ ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘ&#= 65264; ﻭ ﺑﻴﺎﻥ ﮐﻨﺪ.ﻣ= ﺎﻧﻨﺪ ﻫﻨﺮ ﻣﻮﺳﻴﻘﻰ &= #65267;ﺎ ﻧﻈﺮﻳّﺎﺕ ﻭﻣ= 5228;ﻘﻮﻟﺎﺕ ﻓﻠﺴﻔﻰ ﻭ ﻳﺎ ﺩ= ﻳﮕﺮ ﻭﺭﺯﻳﺪﮔﻰ ﻫﺎ&#= 65263; ﻫﻨﺮﻯ ﻭﺑﻬﺮ ﺯ&= #65169;ﺎﻥ ﻣﺨﺘﻠﻒ ﻣﻠﻞ ﮐ&= #65258; ﻣﻴﺪﺍﻧﺪ ﻣﻴﺘ&#= 65262;ﺍﻧﺪ ﺑﻨﻮﻳﺴﺪ ﻳﺎ ﺑ&= #64405;ﻮﻳﺪ.<o:p></o:p> ﻭ ﺍﮔﺮ ᥽= 9;ﻨﺮﻣﻨﺪ ﺗﺎﺑﻊ ﺗﺨﻴّﻠ= 5166;ﺕ ﺧﻮﺩ ﺷﻮﺩ' ﺑﻨﺪ= ﮔﻰ ﺧﻴﺎﻝ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ ﻭ ﺗﺴﻠﻴﻢ ﻫﻮﺳ&= #65260;ﺎ ﻭ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭ= ﻭﺍﻧﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﮐﻪ ﺣﺎﺿﺮ ﻧﻴﺴﺖ ﺁ&= #65255;ﻬﺎ ﺭﺍ ﻧﺎﻣﻄﻠﻮﺏ &= #65169;ﺪﺍﻧﺪ ﺗﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﻧﻤﺎﻳﺪ.ﻭﻗﺘﻰ &= #65259;ﻨﺮﻣﻨﺪ ﺗﺴﻠﻴﻢ ﻃﺒﻴﻌ&#= 65174; ﻭ ﻓﻄﺮﺕ ﻧﺎﺧﻮ&= #65193; ﺁﮔﺎﻩ ﺧﻮﺩ ﺷﺪ = ﺣﺎﻝ ﻧﻮﺑﺖ ﺳﺨﺘﻰ<sp= an dir=3DLTR> </spa= n>ﻣﺎﺩﻩ ﺍﺳﺖ' = 4400;ﻪ ﻣﻘﺎﻭﻣﺖ ﺩﺍﺭ&#= 65255;ﺪ.ﻭ ﺟﻠﻮﺩﺍﺭ ﺧﻮﺩ &= #65251;ﻴﺒﺎﺷﺪ ﻭﻣﺎﺩﻩ ﺣﺎﮐﻢ &= #65251;ﻴﮕﺮﺩﺩ.ﺍﮔﺮ ﻗﺪﺭﺕ ﻫﻨﺮﻣﻨ&#= 65194; ﺩﺭ ﻧﻔﻮﺫ ﺩﺭ ﻣ= ﺎﺩﻩ ﻧﺒﻮﺩ'ﻫﻨﺮﻯ ﻫ&= #65250; ﻧﻤﻰ ﺩﺍﺷﺖ ﺣﺘ&= #65264;ﺑﺎﺯﮔﺸﺘﮕﺎA= 253; ﺍﻟﻬﻰ ﺑﺨﻠﻖ'ﺩ&= #65197; ﻧﻮﺷﺘﻦ ﻭ ﻋﻤﻞ = ﻣﻮﺍﻧﻌﻰ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺑ&= #65204;ﺮﻋﺖ ﭼﺎﺭﻩ ﺍﻧﺪﻳﺸ&#= 65264; ﺩﺭ ﻣﺒﺎﺭﺯﻩ ﺧ&= #65262;ﺩ'ﺑﺎ ﻣﺎﺩﻩ ﻭﻣﺎﺩﻳ&#= 1617;ﺎﺕ ﺩﺍﺭﺩ ﻭ ﺗﻨﺰﻳ&= #65246; ﻣﻨﻄﻘﻰ ﻭ ﻓﻠﺴ&= #65236;ﻰ ﻭ ﺃﺩﺑﻰ ﻳﺎ= ﺧﻄﺎﺑﻰ ﻭ ﻣﮑﺎﻟﻤﻪ ﺑﺎ = ﻫﺮ ﺳﻄﺢ ﻋﻘﻠﻰ ﺑﺮ&= #65165;ﻯ ﺍﻭ ﺳﺎﺩﻩ ﻭ ﺳﺮ= ﻳﻊ ﺍﺳﺖ.ﺯﻳﺮﺍ ﺍﻟ&= #65260;ﺎﻡ ﻟﺪﻧّﻰ ﺍﺯ ﻣﺮ&#= 65165;ﺗﺐ ﺍﻟﻬﻰ'ﺩﺍﻧﺎﻯ &= #65165;ﻋﻤﺎﻕ ﭘﺎﺳﺦ ﻫﺎﻭ ﺁﻳ&= #65256;ﺪﻩﻫﺎﺭﺍ ﺩﺍﺭﻧﺪ.ﻭﺳﺮﻋ&#= 65174;ﺍﻳﻦ ﺍﻟﻬﺎﻡ ﺑﺴﺘﻪ &= #65169;ﺪﺭﺟﻪ ﻭﻣﻘﺎﻡ ﺷﻬﻮﺩ&#= 65263; ﺍﻭ ﺩﺍﺭﺩ.ﮐﻪ ﺩ= ﺭ ﺑﻬﺘﺮﻳﻦ ﺷﻬﻮ&#= 65193; ﻋﺮﺵ ﺭﺣﻤﺎﻥ'ﺩ&= #65197; ﺑﻬﺘﺮﻳﻦ ﺩﺭﺟ&#= 65166;ﺕ ﺩﺭ ﻋﻘﻞ ﻭ ﻋﻤﻞ= 'ﺑﺨﺪﻣﺎﺕ ﺍﻟﻬﻰ ﺗﺎ ﺯﻧﺪ&= #65257; ﺍﺳﺖ.ﮐﻪ ﺑﺬﺧﻴ&= #65198;ﻩ ﺳﺎﺯﻯ ﺑﺮﺍﻯ ﺗ&= #65262;ﻟﺪ ﺑﻌﺪﻯ ﺁﻳﻨﺪﻩ'&= #65261; ﺗﺤﻘﻖ ﻫﺮﭼﻪ ﺑ&= #65268;ﺸﺘﺮ ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻘﻮّﻩ ﺭﺍ ﺁﻣﺎﺩﻩ ﻣﻴ&= #65256;ﻤﺎﻳﺪ.ﻭ ﺳﺮﻳﻌﺘﺮ ﺍﻟﻬ&#= 65166;ﻡ ﻭ ﺗﻨﺰﻳﻞ ﻭ ﭘﺎ= ﺳﺦ ﮔﻮﺋﻰ ﺩﺍﺭﺩ.ﭼ&= #65256;ﺪ ﺳﺎﻝ ﮐﺎﺭ ﺍﻟﻬ&= #65264; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﭼﻮﻥ ﻫﺮﺣﺮﻓﻪﺍﻯﻫ= 5256;ﺮﻣﻨﺪﻯ ﺍﻭﺭﺍ ﺑﻴﺸﺘﺮ &= #65251;ﻴﻨﻤﺎﻳﺪ. ﺗﺎ ﭼﮕﻮﻧﻪ ﻭﺳ&= #65198;ﻳﻌﺘﺮ ﻭﻣﻔﻴﺪﺗﺮ ﭘﺎ&#= 65203;ﺦ ﻭﻋﮑس ﺍﻟﻌﻤﻞ &#= 65261;ﻫﺮﮐﺎﺭﻯ ﻫﻨﺮﻯ ﺭﺍ ﺍﺭﺍ&= #65163;ﻪ ﺑﺪﻫﺪ . <o:p></o:p> ﺍ= ﻳﻦ ﺭﻭﺵ ﺗﺮﺑﻴﺘی &#= 65194;ﺭ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ &= #65251;ﺎﺩﻯ ﻭ ﻧﺎﺳﻮﺗﻰ'ﻭ ﻳ= ﺎ </spa= n>ﺩﺭ ﻣﻠﮑﻮﺕ A= 203;ﺎﻟﮑﺎﻥ ﺩﺭﻋﺰﻟﺘﮕﺎﻩ'&#= 65261; ﻳﺎ ﺩﺭ ﺟﺒﺮﻭﺕ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺷﺎﻫﺪ ﻗ&= #65166;ﺋﻢ ﻭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ = ﺍﺳﺖ. ﮐﻪ ﺑﺎﻳﺪ ﻫﻨﺮ&= #65251;ﻨﺪﻯ ﺻﺒﻮﺭ ﻭ ﺑﺎ ﺗﻮ= ﺍﺿﻊ ﺑﻤﺎﺩﻩ ﻧﺰﺩﻳ&#= 65242; ﺷﻮﺩ.ﻭ ﺍﺯ ﻣﻮﺿ= ﻮﻉ ﺑﭙﺮﺳﺪ' ﮐﻪ ﺁﻳ= ﺎ ﻣﻄﺎﺑﻖ ﺍﻓﮑﺎ&#= 65197; ﻭ ﻃﺮﺣﻬﺎﻯ ﺩﺭ = ﺫﻫﻦ ﺧﻮﺩ ﻫﺴﺖ ﻳﺎ ﻧ= ﻪ.ﻭ ﺁﻳﺎ ﺷﻨﻮﻧﺪﻩ &= #65261;ﺧﻮﺍﻧﻨﺪ ﻭ ﻧﺎﻇﺮ ﻫﻨﺮﻯ = ﻣﻴﺘﻮﺍﻧﺪ ﺑﻔﻬﻤﺪ'ﻭ ﺩﺭﺟ&= #65258; ﻓﻬﻢ ﺍﺯ ﺗﻤثی= 604;اﺕ ﻭﺍﺳﺘﺪﻟﺎﻟﺎ= 5173; ﻭﺗﻨﺰﻳﻠﺎﺕ ﻣ&#= 65256;ﻄﻘی اﻭ ﭼﻴﺴﺖ. ﻫﻨﺮ = ﭼﻮﻥ ﭼﺸﻤﻪ ﺳﻴّﺎﻝ &#= 65183;ﺎﺭﻯ ﺍﺯ ﻫﻨﺮﻣﻨﺪ ﺧ&= #65166;ﺭﺝ ﻣﻴﮕﺮﺩﺩ.ﻫﻴﭻ &= #64400;ﺎﺭﻯ ﮐﺸﻨﺪﻩ ﺗﺮ ﺍﺯ&= #65203;ﺎﺩﻩ ﮔﻴﺮﻯ ﻭ ﺁﺳﺎﻥ = ﮔﻴﺮﻯ ﻧﻴﺴﺖ.ﮐﻪ ﺍﮐﺘ&= #65236;ﺎ ﺑﺎﻳﻦ ﺷﻮﺩ'ﮐﻪ = ﻫﻨﺮ ﺍﻟﻬﺎﻡ ﻭﺍﺭ ﺧ&= #65262;ﺍﻫﺪ ﺭﺳﻴﺪ. ﺑﻠﮑﻪ ﺑ= ﺎﻳﺪ ﺗﻠﺎﺵ ﮐﻨﺪ ﻭ ﺣ= ﺮﻓﻪﺍﻯ ﺒﻴﺎﻥ کند.ﺩﺭ = 5239;ﺴﻤﺘﻬﺎﻯ ﺍﺟﺮﺍﺋﻰ ﻭ ﻋﻤ&= #65248;ﻰ ﻫﻨﺮ' ﮐﻪ<sp= an lang=3DAR-SA dir=3DLTR> &#= 65165;ﻳﻦ ﺍﻟﻬﺎﻡ ﺩﺭ ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ' ﻫﻤﺎ&= #65253; ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻬﺎﻯ ﺫﻫﻨﻰ ﺭﻭﺍﻥ ﻫ&= #65256;ﺮﻣﻨﺪ ﻣﺎﺩﻯ ﺍﺳﺖ.ﮐﻪ = ﻫﻨﺮﺵ ﺳﺨﺖ ﻣﺎﺩﻯ ﻣﺎ&= #65255;ﺪﻩ ﺍﺳﺖ.ﻭﻟﻰ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺩﺭﻳ&= #65166;ﻓﺖ ﺍﻟﻬﺎﻡ ﺍﻟﻬﻰ'&= #65169;ﺮﺍﻯ ﭘﻴﺶ ﺑﺮﺩ ﮐﺎﺭ = ﺧﻮﺩ' ﺗﺄﻣّﻞ ﻭ ﺍﻧﺘ&#= 65224;ﺎﺭ ﭘﺎﺳﺦ ﻣﺮﺍﺗﺐ&#= 65165;ﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #65261; ﻳﺎ ﻋﻠﺎﺋﻤﻰ ﮐ&= #65258; ﺩﺍﻝ ﺑﺮ ﺍﻳﻦ ﺑ= ﺎﺷﺪ'ﮐﻪ ﻧﻪ ﺍﮐﻨﻮﻥ'ﻭﻟ&= #65264; ﻗﺮﻳﺒﺎ ﺗﺤﻘﻖ &= #65191;ﻮﺍﻫﺪ ﻳﺎﻓﺖ. ﻭ ﺍﮔﺮ ﭘ= ;ﺎﺳﺦ ﺍﻟﻬﺎﻣﻰ ﺭﺳﻴ&#= 65194;'ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺁﻧﺮﺍ'ﻣ&= #65192;ﺎﻟﻒ ﻣﺼﺎﻟﺢ ﺧﻮﺩﺵ &= #65251;ﻴﺪﺍﻧﺪ.ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻬ&#= 65166;ﻣﻰ ﻧﺮﺳﺎﻧﺪ.ﻭ ﻳﺎ = ﺷﺎﻳﺪ ﻣﻮﺍﻓﻖ ﻫﺴﺖ ﻭ = ﺍﻟﻬﺎﻣﻰ ﻧﻤﻴﺮﺳﺪ.ﭘس ﻣ&#= 65166;ﻧﻌﻰ ﻫﺴﺖ ﻭ ﺑﺎﻳﺪ ﺭ= ﻓﻊ ﻣﺎﻧﻊ ﻧﻤﺎﻳﺪ. = ﮐﻪ ﺩﺭ ﻣﺮﺍﻗﺒﻪ ﺍ&= #65261;ﻗﺎﺕ ﻭ ﺍﻋﻤﺎﻝ ﻭ ﺍﻓ= ﮑﺎﺭ ﺧﻮﺩ' ﺩﻗّﺖ ﺑﻴ&= #65208;ﺘﺮ ﺑﭙﺮﺩﺍﺯﺩ ﻭﺟ&#= 65170;ﺮﺍﻥ ﻧﻤﺎﻳﺪ.<o:p></o:p> ﺩﺭ ﺭﺍﺑ= ;ﻄﻪ ﺗﻠﺎﺵ ﺍﺭﺍﺩﻯ &= #65169;ﺎ ﺍﻟﻬﺎﻡ'ﺑﺎ ﺗﻨ&= #65166;ﻗﺾ ﺭﻭﺑﺮﻭ ﻫﺴﺘﻴ&#= 65250;.ﮐﻪ ﻳﺎ ﺍﺭﺍﺩﻩ ﻫﺴ&= #65174; ﻭ ﻳﺎ ﺍﻟﻬﺎﻡ ﺧ= ﻮﺍﻫﺪ ﺭﺳﻴﺪ.ﻭﻟﻰ ﺩﺭ = ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ'ﻫﺮﭼﻪ ﺑ&= #65166;ﻟﺎﺗﺮ ﺩﺭ ﻣﻘﺎﻡ ﺷﻬﻮ&= #65193;ﻯ ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﻋ&= #65252;ﻴﻘﺘﺮ ﺭﻭﺍﻥ ﺑﺎﺷﺪ' ﺳ= ﺮﻋﺖ ﺩﺭﻳﺎﻓﺖ ﭘﺎﺳ&#= 65190; ﺍﻟﻬﺎﻣﻰ ﻭ ﺩﺭ&= #65203;ﺖﺗﺮ ﺩﺍﺭﺩ. ﻟﺬﺍ ﺍﺟ= ﺮﺍﻯ ﻋﻤﻠﻰ ﻭﺗﻨﺰﻳ&#= 65246; ﻣﻨﻄﻘﻰ ﺍﻭ'ﺍﺯ = ﺍﻟﻬﺎﻡ ﻧﻴﺰ ﺳﺮﻳﻌﺘﺮ &= #65165;ﺳﺖ. ﮔﺮﭼﻪ ﺑﺎﺯ ﻫﻨ&= #65198; ﻭﺣﺮﻓﻪ ﻭ ﺻﻨﻌ&= #65174; ﮐﻠﺎﻡ ﻭ ﻭﺍﺩﺑ&= #65268;ّﺎﺕ'ﻭ ﺳﺒﻚ ﻫﺎ ﻭﺗﻤﺮ&= #65267;ﻨﺎﺕ ﺁﻥ ﻧﻴﺰ ﻣﻄﺮﺡ = ﺍﺳﺖ.ﮐﻪ ﺁﺳﺎﻥ ﺁﻥ'ﺑﻬﻤ&= #65166;ﻥ ﻣﻘﺎﻡ ﺑﺮﺗﺮ ﻭ = ﺗﻤﺮﻳﻦ ﺍﺟﺮﺍﺋﻰ ﺑﺴﺘ&#= 64405;ﻰ ﺩﺍﺭﺩ.ﺑﺨﺼﻮﺹ &= #65193;ﺭ ﮐﺎﺭﻧﻈﺮﻳّﺎA= 173; ﻋﻘﻠﻰ ﺍﻭ.ﺍﻭﻟ&= #65268;ﺎﻯ اﻟﻬﻰ ﺟﺰﺋﻴّA= 166;ﺕﺭﺍﺩﺭ ﺧﻠﺎل عمل ﺑﻴʋ= 66;ﻥ ﻭ ﺍﺟﺮﺍ ﻭﺗﻨﺰ&= #65267;ﻞ ﻣﻄﺮﺡ ﻣﻴﮑﻨﻨ&#= 65194;.ﻭﻟﻰ ﻫﻤﭽﻨﺎﻥ ﻗﺴﻤ&#= 65176;ﻰ ﺍﺯ ﺍﻓﮑﺎﺭ ﻣﺒ&= #65260;ﻢ ﻭ ﮐﻠّﻰ ﻣﻴﻤﺎ&#= 65255;ﺪ.ﮐﻪ ﻗﺎﺑﻞ ﺗﻨﺰﻳﻞ &= #65255;ﻴﺴﺘﻨﺪ.ﻭ ﻳﺎ ﻟﺰﻭﻣﻰ ﺑﺮ&= #65165;ﻯ ﺁﻥ ﻧﻤﻰ ﺑﺎﺷﺪ.= ﮐﻪ ﻣﻨﺎﺳﺐ ﺷﻨﻮﻧ&#= 65194;ﮔﺎﻥ ﻭ ﺧﻮﺍﻧﻨﺪﮔﺎ&#= 65253; ﺧﻮﺩ ﻧﻤﻴﺪﺍﻧ&#= 65194;.ﻭ ﺩﺭ ﮐﺎﺭ ﻣﻌﻘﻮ&= #65247;ﺎﺕ'ﺑﺎﺯﺑﺮﺍ= 5263; ﺑﺴﻴﺎﺭﻯ ﺟﺰﺋ&#= 65268;ّﺎﺕ'ﻧﻈﺮﻳّ᥽= 8; ﺩﺭﺳﺘﻰ ﻣﻨﺎﺳ&#= 65168; ﻧﺪﺍﺭﺩ.ﻭ ﻟﺬﺍ = ﻫﻤﻴﺸﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺳﻤﺒﻮﻟﻴﻚ ﺻﺤ&#= 65170;ﺖ ﻣﻴﮑﻨﻨﺪ.ﻭ ﺍﺟ&= #65198;ﺍﻯ ﺟﺰﺋﻴّﺎﺕ ﺩﺭ &#= 65175;ﻨﺰﻳﻞ ﺩﺭ ﻫﻨﺮﻣﻨﺪ ﻣ&= #65166;ﺩﻯ ﻳﺎ ﻫﻨﺮﻣﻨﺪ ﺍ&= #65247;ﻬﻰ'ﺑﺮﺣﺴﺐ ﻭﺭﺯﻳﺪﮔﻰ ﻫﻨ&#= 65198;ﻣﻨﺪ ﺩﺭ ﺗﻤﺮﻳﻦ ﺗﻨ&= #65200;ﻳﻠﺎﺕ ﻣﻨﻄﻘﻰ ﻭ ﺷﻨﺎ&= #65191;ﺖ ﺍﺩﺑﻴّﺎﺕ ﺯﺑ= 5166;ﻧﻰ ﺍﺳﺖ . ﻟﺬﺍ ﻋﺮﻓ= ;ﺎ ﻧﻴﺰ ﺩﺭ ﺑﻴﺎﻥ = ﺣﻘﺎﻳﻖ </spa= n>ﺧﻮﺩ ﺑﻤﺮﻭʋ= 97; ﻗﻮّﻩ ﺑﻴﺎﻥ ﺩﻗﻴﻘﺘ&#= 65198; ﻣﻴﻴﺎﺑﻨﺪ'ﻭ ﻧ&= #65224;ﺮﻳّﺎﺕ ﺧﻮﺩﺭﺍ ﺑﺘﺪﺭ&#= 65267;ﺞ ﻭﺍﺿﺢ ﺗﺮ ﺑﻴﺎ&= #65253; ﻣﻴﮑﻨﻨﺪ'ﮐﻪ ﺟ&= #65248;ﺐ ﺳﻤﭙﺎﺗﻰ ﻭﮐﺸ&#= 65206; ﺷﻨﻮﻧﺪﻩ ﻭ ﺧﻮ&= #65165;ﻧﻨﺪﻩ ﺭﺍ ﺑﻴﺸﺘﺮ ﻣﻴ&= #65256;ﻤﺎﻳﺪ </spa= n><o:p></o:p> ﻫﻨﺮﻣﻨ= ﺪ ﺑﺎﻳﺪ ﺍﻣﻮﺭ ﺩ&= #65165;ﺧﻠﻰ ﺧﻮﺩﺭﺍ'ﺑﺮﺣﺴ&#= 65168; ﻣﺤﻴﻂ ﺧﺎﺭﺝ ﺗ&= #65256;ﻈﻴﻢ ﻧﻤﺎﻳﺪ. ﻭ ﺑﻘﻮ= ﻝ ﺍﮔﺴﺖ ﮐﻮﻧﺖ'ﻓ&= #64401;ﺮ ﻧﻈﺮﻯ ﺩﺭ ﻫﻨﺮ&= #65251;ﻨﺪ'ﺑﺎﻳﺪ ﮐﻮﺗﺎﻩ ﺷﻮﺩ.ﻳ&= #65228;ﻨﻰ ﺩﺭ ﻋﻤﻞ ﺑﻮﺩﻩ = ﺑﺎﺷﺪ. ﻧﻪ ﺗﻨﻬﺎ ﺩﺭ ﻓ= ﮑﺮ.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﻧﻪ ﺧ&= #65166;ﺭﺝ ﺧﻮﺩ ﺗﻮﺟّﻪ ﺩ&#= 65165;ﺭﻧﺪ'ﻭ ﻧﻪ ﺑﺎﻓﮑﺎﺭ ﺧ&= #65262;ﺩ'ﮐﻪ ﺍﺳﻴﺮ ﺧﻮﺍﻫﺪ&#= 65207;ﺪ.ﻭ ﻧﻘﻄﻪ ﺗﻤﺮﮐﺰ &= #65165;ﻟﻬﻰ ﻭ ﺗﻮﺳّﻞ ﻋﺒﺎ&#= 65193;ﻯ ﺧﻮﺩﺭﺍ ﺭﻫﺎ ﻧ&= #65252;ﻰ ﮐﻨﺪ. ﻭﻟﻰ ﺩﺭ ﺑ= ;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ' ﻫﺮ ﮔﺎﻩ= ﺩﺭ ﺍﺣﻮﺍﻝ ﺍﻟﻬﻰ &= #65193;ﺭﻭﻧﻰ'ﻭ ﺣﺘﻰ ﺩﺭ ﺍﺣﻮﺍ&= #65245; ﺧﺎﺭﺟﻰ'ﺑﺎﻟﻬ&#= 65166;ﻣﺎﺕ ﻟﺪﻧّﻯﻤﻴﺮﺳA= 256;ﺪ.ﺑﻤﻌﻘﻮﻟﺎ᥵= 3; ﻭ ﺍﻓﮑﺎﺭﺍﻟﻬ&#= 65166;ﻣﻰ ﺧﻮﺩ'ﻣﻴﭙﺮﺩﺍ&#= 65199;ﻧﺪ.ﻭﺩﺭ ﺻﺪﺩ ﺗﻨﺰﻳﻞ ﻣ&= #65256;ﻄﻘﻰ ﻣﺎﺩﻯ ﺁﻥ'ﺑﺎﺻ&= #65262;ﻝ ﻭ ﺍﻟﻔﺎﻅ ﻭﮐﻠ&= #65252;ﺎﺕ ﺑﻬﺘﺮ ﺑﻴﺎﻥ' ﻭ= ﺷﺮﺍﻳﻂ ﻣﺤﻴﻂ ﺧﺎﺭﺟﻰ &= #65191;ﻮﺩ ﺗﻮﺟّﻪ ﻣﻴﻨﻤ= 5166;ﻳﺪ ﮐﻪ ﻣﻔﻴﺪ ﺩﻳﮕ&= #65198;ﺍﻥ ﺑﺎﺷﺪ.ﻭﺍﻟّﺎ &#= 65175;ﻨﻬﺎ ﺩﺭ ﻳﺎﺩﺩﺍﺷت هاﻯ ﺧﻮﺩ ﺑﻄﻮ= 5197; ﻋﺎﻡ ﻣﻴﻨﻮﻳﺴ&#= 65194;.ﭘﺶ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﻧﻴﺰ ﺗﻨﻬﺎ ﺗﻔﮑّﺮ &#= 65191;ﻮﺩﺭﺍ ﺑﺪﻭﻥ ﺗﻨﺰﻳﻞ &= #65251;ﻨﻄﻘﻰ ﻭ ﺍﺟﺮﺍﻯ</s= pan> &#= 65247;ﻔﻈﻰ ﻭ ﻧﻈﺮﻳﻪ ﻭﻣﻨ&= #65220;ﻖ ﺑﺨﻮﺑﻰ ﺍﮐﺘﻔ&#= 65166; ﻧﻤﻰ ﮐﻨﺪ ﻭ ﺑﺠ= ﺰﺋﻴّﺎﺕ ﺍﻓﮑﺎﺭ ﮐﻠّﻰ &#= 65261; ﺳﻤﺒﻮﻟﻴﻚ ﺧﻮ&#= 65193; ﻣﻴﭙﺮﺩﺍﺯﺩ.<sp= an dir=3DLTR> </spa= n>ﺍﻟﺒﺘﻪ ﮐﺎʌ= 51;ﻠﺎﻥ ﻣﺠﺬﻭﺏ ﻭ ﻳﺎ ﺩ= ﺭ ﺍﺣﻮﺍﻝ ﺑﺪﻭﻥ &= #65169;ﺎﺯﮔﺸﺖ </spa= n>ﺑﺨﻠﻖ' ﻭ ﻫﺸ= 5268;ﺎﺭﻯ ﮐﻤﺘﺮ'ﻣﻴﺘﻮﺍ&#= 65255;ﻨﺪ ﺍﺣﻮﺍﻝ ﺧﻮﺩ ﺭ&= #65165; ﺩﺭ ﮐﻠﻤﺎﺕ ﻣﺎ&= #65193;ﻯ'ﻭﺩﺭ ﻫﻨﺮﻫﺎﻯ ﻧﻤﺎ&#= 65267;ﺸﻰ ﭘﻴﺎﺩﻩ ﻧﻤﺎﻳ&#= 65256;ﺪ.ﻭ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺍ&= #65187;ﻮﺍﻝ ﺧﻮﺩ' ﻣﺠﺬﻭﺏ ﺍ= ﻟﻬﻰ ﻣﻴﻤﺎﻧﻨﺪ.ﻟﺬ&#= 65165; ﮐﺎﻣﻠﺎﻥ ﺑﺎﺯ&#= 64404;ﺸﺘﻪ ﺑﺨﻠﻖ ﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ'ﻭ ﮐﺮﺍﻣﺎﺕ ﺗﺎﺯ&#= 65257; ﺍﻟﻬﻰ ﺑﻴﺸﺘﺮ&#= 65263; ﺩﺭ ﺍﻟﻬﺎﻡ'ﻭ ﻗ= ﺪﺭﺕ ﺑﻴﺎﻥ ﻭﻧﻈﺎﻣ&#= 65260;ﺎﻯ ﻓﮑﺮﻯ ﺑﺮﺗﺮﻯ &= #65259;ﺴﺘﻨﺪ'ﮐﻪ ﺩﺭ ﺷﻬﻮﺩﻫﺎﻯ &= #65169;ﺎﻟﺎﺗﺮ ﺍﻳﻦ ﺍﻣﮑﺎﻧﺎ&#= 65173; ﺑﻴﺸﺘﺮ ﺍﺳﺖ. <o:p></o= :p> ﺯﻳﺒﺎﺋ= ﻰ ﺷﻨﺎﺳﺎﻥ ﺑﻴﻦ &= #65259;ﻨﺮ ﻭﺧﻮﺩ ﻫﻨﺮ ﺧﻠ&= #65218; ﻣﺒﺤث ﻭ ﺗﻔﮑّ= 5198; ﺩﺍﺭﻧﺪ.ﺯﻳﺒﺎ&#= 65163;ﻰ ﮐﻪ ﺍﺯ ﻣﺴﺄﻟﻪ = ﻧﻔﻊ ﻭ ﺣﺮﻓﻪ ﻭ ﮐﺴﺐ= 'ﺧﻠﺎﺻﻰ ﻳﺎﻓﺖ ﮐﺎﺭﺵ ﻫ&= #65262;ﺵ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺻ&= #65256;ﻌﺖ ﻧﻴﺰ ﮐﻪ ﺗﺮﻗّ&#= 65264; ﮐﺮﺩ'ﻧﻴﺰ ﻫﻨﺮ = ﻣﻴﺸﻮﺩ.ﻭ ﺍﺯ ﺻﻨﻌﺖ ﻧﻴﺰ = ﺟﺪﺍ ﻣﻴﮕﺮﺩﺩ.ﻣﺎﻧ&#= 65256;ﺪ ﺳﻔﺎﺭﺵ ﺧﻴﺎﻁ &= #65261; ﻣﺪﻟﻬﺎﻯ ﻣﺨﺼ&#= 65262;ﺹ ﻭﻣﻨﺤﺼﺮ ﺑﻔﺮ&#= 65193;'ﮐﻪ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﺍ= ﺯ ﻓﺎﻳﺪﻩ ﺻﺤﺒﺖ &= #65255;ﻤﻴﺸﻮﺩ.ﻭ ﺍﺯﻫﻮس ﻭ ﺑﺎﺯ&#= 65263; ﺭﻭﺍﻥ ﻣﺤﺴﻮﺏ &= #65251;ﻴﮕﺮﺩﺩ. ﺩﺭ ﻣﻤﻠﮑﺖ ﺟﻤ&= #65166;ﺩﻯ ﻭﻧﺒﺎﺗﻰ ﻭ ﺣﻴ&= #65262;ﺍﻧﻰ'ﺗﺎ ﺟﻨس ﻋﺎﻟﻰ ﺑﺸ&#= 65198;ﻯ ﻳﻚ ﺭﻭﺡ ﻓﺮﺩﻯ'= ﻭﺍﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨﻮﻥ'= ﺳﺮﺍﺳﺮ ﺩﺭ ﺻﻴﺮﻭﺭﺕ ﻭ = ﺷﺪﻥ ﻭ(ﺗﮑﺎﻣﻞ ﻃﺒﻴ&= #65228;ﻰ)ﺑﻮﺩﻩﺍﻧﺪ. ﻭ ﭼﻮﻥ ﺑﻔﺼﻮﻝ = ﺁﺧﺮ ﻧﻮﻉ ﺑﺸﺮﻯﺒﺮ&#= 65203;ﻨﺪ'ﺗﮑﺎﻣﻞ(ﻧ= 5268;ﻤﻪ </spa= n>ﺍﺭﺍﺩﻯ)ﮐﻪ A= 175;ﻨﻬﺎ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭ&#= 65263; ﺩﺭ ﻧﻈﺮ ﻣﺎ ﺍﺳ= ﺖ'ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺷﺮﻭ&#= 65225; ﻣﻴﺸﻮﺩ.ﺁﻏﺎﺯ &= #65169;ﺎ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭ&#= 65263; ﻭﮐﻨﺘﺮﻝ ﻧﻔس &#= 65261; ﮐﺎﺭﻯ ﻧﮑﺮﺩﻥ' = ﮐﻪ ﻣﻨﺠﺮ ﺑﻨﻘﺎﻁ &= #65215;ﻌﻒ ﻭ ﻋﻴﺐ ﺑﻮﺩﻩ ﺑ= ﺎﺷﺪ.ﮐﻪ ﺩﺭ ﻧﺘﻴﺠﻪ ﺳﺎ&= #65247;ﻚ ﺗﺰﮐﻴﻪ ﻭ ﺗﺨﻠ&= #65268;ﻪ ﺻﻔﺎﺕ ﻭ ﻋﺎﺩﺍ&= #65173; ﻭ ﺧﺎﻃﺮﺍﺕ' ﻭ ﻫ= ;ﻤﻪ ﺍﻣﻮﺭ ﮔﺬﺷﺘﻪ &= #65259;ﺎﻯ ﺣﻴﻮﺍﻧﻰ'ﻭ ﺣﺘ&= #65264; ﺻﻔﺎﺕ ﻭﺍﺣﻮﺍ&#= 65245; ﻇﺎﻫﺮﺍ ﺷﺎﻳﺴ&#= 65176;ﻪ </spa= n>ﻧﻮﻉ ﺑﺸﺮﻯ @= 400;ﻨﻮﻧﻰ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65194;.ﺗﺎ ﺍﻣﮑﺎﻥ ﺗﺤﻠﻴ&#= 65258; ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ &= #65207;ﻮﺩ.ﮐﻪ ﭘس ﺍﺯ ﺗﺄﻣﻴﻦ &= #65207;ﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺩﺭ ﺷﺮﻁ = ﮐﺎﻓﻰ'ﺑﺘﺠﻠﻴ&#= 65258; ﻫﺎﻯؤ ﻫﻔﺘﮕﺎ= 5255;ﻪ ﻣﻴﺴّﺮ ﻭ ﺷﺎﻳ&#= 65204;ﺘﻪ ﺧﻮﺩ ﻣﻴﺮﺳﺪ.ﮐ&= #65258; ﺩﺭ ﻗﻮس ﺻﻌﻮﺩ &= #65227;ﺪﻡ ﺍﻧﺠﺎﻡ ﮐﺎﺭﻯ &= #65183;ﺰ ﺗﻮﺳّﻞ ﻋﺒﺎﺩ= 5263;'ﻭ ﺩﺭ ﻗﻮس ﻧﺰﻭﻝ &= #65261; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238;'ﺑﺎ ﻫﻔﺖ ﺷﻬﻮﺩ ﻣﺠ&= #65194;ﺩ ﻗﻮس ﺻﻌﻮﺩ'ﻭﺩ&#= 65197;ﻳﺎﻓﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻭﺍﻟﻬﺎ&#= 65251;ﻰ'ﺧﻮﺩﺭﺍ ﺩﺭ ﺫﻫﻦ ﭘﺮﻭﺭ&= #65205; ﻭ ﺗﺠﺰﻳﻪ ﻭ ﺗﺮ= ﮐﻴﺐ ﻣﻴﻨﻤﺎﻳﺪ. ﺁﻧ&= #64405;ﺎﻩ ﻫﻨﺮ ﻧﻤﺎﺋﻰ ﺍ&= #65261; ﺍﻟﻬﻰ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ.ﻭ ﻣﺮﺣﻠﻪ ﻋﻤﻞ ﻭ = ﭘﻴﺎﺩﻩ ﮐﺮﺩﻥ ﺍﻓﮑﺎﺭ &= #65191;ﻮﺩ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ .= <o:p></o:p> ﺳﻮﺭﻳﻮ= ﻋﻠﻴﻪ ﻧﻈﺮ ﺩﻭﺭﮐﻬﺎ&#= 65267;ﻢ'ﺩﺭ ﺭﺍﺑﻄﻪ ﻫﻨﺮ ﻭ = ﺑﺎﺯﻯ ﻭ ﻫﻮس ﻣﻴﮕﻮﻳ&#= 65194;.ﻫﻨﺮ ﺑﻬﺘﺮ ﺩﺭ ﻓﻌّ&#= 65166;ﻟﻴّﺘﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺷﺮ&#= 64400;ﺖ ﺩﺍﺭﺩ.ﺯﻳﺮﺍ<sp= an dir=3DLTR> </spa= n>ﺣﺮﻓﻪ ﻣﻬﻤʌ= 64; ﺭﺍ ﺩﺭ ﺍﻣﻮﺭ ﺍﺟﺘ&= #65252;ﺎﻋﻰ ﺑﻌﻬﺪﻩ ﺩﺍﺭﺩ.&= #65193;ﻭﺭﮐﻬﺎﻳﻢ ﺑﺎ ﺻﺎﺣﺒﺎﻥ ﻧ&= #65224;ﺮﻳﻪ ﻓﻌّﺎﻟﻴّﺖ ﻫA= 256;ﺮﻯ ﺁﺯﺍﺩ'ﻣﺎﻧﻨﺪ &= #64400;ﺎﻧﺖ ﻭ ﺷﻴﻠﺮ ﻭ ﺳﭙﻨ= ﺴﺮ ﻫﻢ ﺭﺃﻯ ﻣﻴﺒﺎ&= #65207;ﺪ.ﮐﻪ ﺭﺍﺑﻄﻪ ﻣﺤﮑﻤ&#= 65264; ﺑﻴﻦ ﻫﻨﺮ ﻭ ﺑﺎ= ﺯﻯ هست .ﻭﻯ ﻫﻨﺮ ﺭ&#= 65165; ﺗﻨﻬﺎ ﺍﺷﺒﺎﻉ &= #65255;ﻴﺎﺯ'ﺑﺮﺍﻯ ﻓﻌّﺎﻟﻴّﺖ ﺑA= 194;ﻭﻥ ﻗﺼﺪ ﻭ ﻫﺪﻑ ﻗﺒ= ﻠﻰ ﻣﻴﺪﺍﻧﺪ.ﻣﮕﺮ &= #65153;ﻧﭽﻪ ﺑﺮﺍﻯ ﺍﻭ ﻟﺬﺕ = ﺑﺨﺶ ﺑﺎﺷﺪ'ﮐﻪ ﺩﻧﺒ&= #65166;ﻝ ﻣﻴﮑﻨﺪ.ﺍﻟﺒﺘ&#= 65258; ﺟﺴﻢ ﻧﻴﺎﺯﻫﺎ&#= 65263; ﻓﻄﺮﻯ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﺩ'ﺗﺎ ﻗﺪﺭﺕ ﻭ ﺍﻣﮑﺎ&= #65253; ﮐﻨﺘﺮﻝ ﭼﻘﺪﺭ &= #65169;ﺎﺷﺪ.ﻭ ﻳﺎ ﻣﻨﺠﺮ ﺑﻀﺮ&= #65197; ﺗﻦ ﺫﻫﻦ ﻭﺭﻭﺍ&= #65253;ﻨﮕﺮﺩﺩ. ﮔﺮﭼﻪ ﻣﺎ ﺩﺭ ﻫ= ﻨﺮ ﻏﺮﺿﻰ ﺑﺮﺍﻯ ﺧ&= #65262;ﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65268;ﻢ'ﭼﻮﻥ ﺟﺴﻢ ﻣﺎ ﺩﺭ ﺗﺪ= ﺑﻴﺮ ﺫﻫﻦ ﺧﻮﺩ ﺁﮔﺎ&= #65257; ﻭ ﺍﻋﺼﺎﺏ'ﻭ ﻫﺮ= ﺩﻭ ﺩﺭ ﮐﻨﺘﺮﻝ ﺭﻭ&= #65165;ﻥ ﺣﻴﻮﺍﻧﻰ ﻧﺎﺧ&#= 65262;ﺩﺁﮔﺎﻩ ﺍﻧﺴﺎنی ﻤﻴﺒA= 166;ﺷﺪ.ﮐﻪﺍﻟﺒﺘ᥽= 8; ﺗﻨﻬﺎ ﺩﺭ ﺳﺎﻟ&= #64401;ﺎﻥ ﻣﻮﻓﻖ ﻭ ﮐﺎﻣﻠ&= #65166;ﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺍﺳﺖ.ﮐﻪ ﻫﺮ ﺳﻪ= ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﻣﻮﺟﻮ&#= 65193;ﻳّﺖ ﺣﻴﺎﺗﻰ ﻭ ﻓﻄﺮ&= #65263; ﺍﻧﺴﺎﻥ'ﺩﺭ ﮐﻨ&= #65176;ﺮﻝ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺮﺗﺮ ﻭ ﻧﻤﺎﻳﻨﺪﻩ ﺳ&= #65220;ﻮﺡ ﺗﮑﺎﻣﻞ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺑﺎﻟﺎﺗﺮ'ﻭ ﺣﺘ&= #65264; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﭘ&= #1587; ﺑﺎﺯﻯ ﻭﺳﺮﮔﺮ&#= 65251;ﻰ ﺑﻨﺎﻡ ﻫﻨﺮ ﻭ ﻋ= ﻠﻢ' ﭼﻪ ﺭﺳﺪ ﺑﻔﻌّ&#= 65166;ﻟﻴﺘﻬﺎﻯ </spa= n>ﻣﺬﻫﺒﻰ ﺑﺎʌ= 19;ﻞ ﻭ ﺍﻣﻮﺭ ﺗﺠﺎﺭ&= #65263; ﻭ ﺍﺟﺘﻤﺎﻋﻰ'ﺍ&= #65199; ﺩﻳﺪ ﻓﻄﺮﺕ ﺃﺑ&= #65194;ﻯ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ'&= #64400;ﺎﺭﻯ ﻋﺒث ﻭﺣﺘﻰ ﻣﻀ&#= 65198; ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐ= ﻪ ﺑﺎﻋث ﻗﻬﻘﺮﺍ &#= 65261; ﮐﺎﺭﻣﺎﻫﺎﻯ ﻧ&#= 65204;ﺦ ﻭﻣﺴﺦ ﺑﺪﺗﺮ ﭘ&= #65206; ﺍﺯ ﻣﺮﮒ'ﺩﺭ ﺗﻮ= ﻟﺪﺍﺕ ﺩﺭﺩﻧﺎﻙ ﻭ ﺣﻘ&= #65268;ﺮ ﺣﻴﻮﺍﻧﻰ ﻭﺩﺭ&#= 65259;ﻤﻴﻦ ﺟﻬﺎﻥ ﺟﻬﻨّﻤ= 5264; ﺁﻳﻨﺪﻩ ﺁﻧﻬﺎ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ. ﮊﻧﺘﻴﻚ ﺭ= ﻭﺣﻰ ﻓﻄﺮﻯ ﺍﻧﺴﺎﻥ &= #65191;ﻮﺩ ﺑﺨﻮﺩ'ﭼﻪ ﺭﺳﺪ = ﺑﺰﻧﺪﮔﻰ ﺣﻴﻮﺍﻧﻰ'ﺑﺪﻭ&#= 65253; ﻗﺼﺪ ﺗﮑﺎﻣﻞ'ﻧ&= #65252;ﻰ ﺗﻮﺍﻧﺪ ﺑﮑﻤﺎ&#= 65245; ﺑﺮﺳﺪ.ﮐﻪ ﻧﺨﺴ&= #65174; ﺑﺎﻳﺪ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﺣﻘﺎﺭﺗﻬﺎ ﻭ ﮐ&= #65252;ﺒﻮﺩﻫﺎ ﻭﻣﻮﺍﻧﻊ ﻣﻮﺟ&#= 65262;ﺩ ﻭﺁثاﺭ ﻣﻨﻔﻰ = 5175;ﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ'ﺑﺨﺼﻮ&#= 65209; ﺩﺭ ﺩﻭﺭﻩ ﺟﻬﺎ&= #65247;ﺘﻬﺎﻯ ﺗﻮﻟﺪ ﻓﻌﻠی ﻤ&#= 65268;ﻨﻤﺎﻳﺪ.ﺁﻧﮕA= 166;ﻩ ﺍﻣﮑﺎﻥ ﮐﺴﺐ ﺻ&= #65236;ﺎﺕ ﺟﺪﻳﺪ ﺍﻟﻬﻰ' ﻭ= ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65204;ّﺮ ﻣﻴﺸﻮﺩ.ﮔﻮﺋﻰ &= #65193;ﺭﻳﺎﺋﻰ ﺁﺏ ﭘﺎﻙ ﺩﺭﺍﺳ&= #65176;ﺨﺮ ﭘُﺮ ﻟﺠﻦ ﺭﻳﺨ&#= 65174;'ﻭﻫﻨﻮﺯ ﻟﺠﻦ ﻫﺎ ﮔﻬﮕﺎ&= #65257; ﺧﻮﺩ ﻧﻤﺎﺋﻰ ﻣ&= #65268;ﮑﻨﻨﺪ.ﻭﻟﺠﻦ ﻫﺎﻯ ﺫﺍﺕ ﺭﻭﺍ&= #65253; ﺍﻧﺴﺎﻥ'ﻣﺎﻧﻊ &= #65165;ﺯ ﺍﻣﮑﺎﻥ ﺭﺳﻴﺪ&#= 65253; ﻳﻚ ﺭﻭﺡ ﺑﻤﻘﺎ&= #65249; ﺍﻟﻬﻰ ﻭ ﺑﻬﺸﺘ&= #1740; ﻨﻮﻉ ﺑﺎﻟﺎﺗﺮ' = ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺍﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻣﻴﺸﻮﺩ.<o:p></o:p> ﺩﻭﺭﮐﻬ= ﺎﻳﻢ ﺭﻫﺒﺮ ﻣﮑﺘﺐ ﺍ&= #65183;ﺘﻤﺎﻋﻰ ﻓﺮﺍﻧﺴﻪ' ﻣﻴﺨ&= #65262;ﺍﻫﺪ ﻫﻨﺮ ﺭﺍ ﺩﺭﺣﺎ&= #65245; ﺟﺪﻳﺪ' ﺁﻧﺮﺍ ﺣ= ﺮﻓﻪﺍﻯ ﺳﺎﺯﻧﺪﻩ ﻧﻤﺎ&#= 65267;ﺪ.ﻭﻯ ﻧﻪ ﻓﻘﻂ ﺩﺭ ﻫﻨ= ﺮ ﻣﻮﺭﺩ ﻧﻈﺮ ﺧﻮ&= #65193; ﺍﻧﺮﮊﻯ ﺯﺍﺋﺪ&#= 65263; ﻣﺼﺮﻑ ﻣﻴﮑﻨﺪ'&= #65169;ﻠﮑﻪ ﺑﺮﺍﻯ ﻫﻨﺮ ﻭﻇ&= #65268;ﻔﻪ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻬ&#= 65252;ّﻰ ﻗﺎﺋﻞ ﺍﺳﺖ.ﮐﻪ = ﺁﻥ ﺭﺳﺎﻧﺪﻥ ﻣﻮﺿ&#= 65262;ﻋﺎﺕ ﺟﺪﻳﺪ ﺑﺠﺎﻣﻌ&#= 65258; ﻣﻴﺒﺎﺷﺪ. ﻣﻮﺿ&= #65262;ﻉ ﺟﺪﻳﺪ ﺗﻨﻬﺎ ﺁ&= #1579;اﺭ ﻫﻨﺮﻯ ﻣﺎﺩﻯ ﻧ&= #65268;ﺴﺘﻨﺪ ﮐﻪ ﺑﺎﻳﺪ ﻫﻨﺮ = ﻧﻤﺎﺋﻰ ﺍﻟﻬﻰ' ﺩﺭ ﺁثا&#= 65197; ﻋﻘﻠﻰ ﻭ ﺣﮑﻤﺘ&= #65260;ﺎﻯ ﺑﺮﺗﺮ ﺍﺯ</s= pan> &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ&#= 65165;ﺭﺍﺋﻪﮔﺮﺩﺩ. ﻭ ﭘس ﺍﺯ ﺗﻨﺰﻳ&= #65246; ﻭﻣﻨﻄﻘﻰ ﮐﺮﺩ&#= 65253;'ﺩﺭﻫﺮﺷﮑﻞ ﻫﻨﺮﻯ ﺑﺨﺼﻮﺹ &= #65255;ﻈﺮﻳّﻪ ﭘﺮﺩﺍﺯﻯ ﻭ ﺷﻌ&= #65198; ﻭ ﮐﻠﺎﻡ ﻭ ﻧﻤﺎ= ﻳﺶ' ﻭﺣﺘﻰ ﻣﻮﺳﻴﻘ&#= 65264; ﻭ ﻧﻘّﺎﺷﻰ ﻭ ﻏ&= #65268;ﺮﻩ' ﻣﻴﺘﻮﺍﻥ ﻣﻮﺿ&#= 65262;ﻋﺎﺕ ﺟﺪﻳﺪﻯ ﺑﺮﺍﻯ &= #65227;ﻤﻮﻡ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺷ&#= 65174;.ﺗﺎ ﺷﺎﻳﺪ ﮔﻔﺖ' ﺑﺘ= ﻌﺎﻟﻰ ﻣﻬﻢ ﻧﺴﺒﻰ ﺍﻓ&= #65198;ﺍﺩ ﻣﺴﺘﻌﺪ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺑﺸﻮﺩ.ﮐﻪ ﺩﺭ ﺁ= ﻳﻨﺪﻩ ﻫﺎ ﻧﻴﺰ ﺳﻄﻮﺡ = ﻋﻘﻠﻰ ﺩﺭﻙ ﮐﻨﻨﺪﻩ ﺍ&= #65235;ﮑﺎﺭﺟﺪﻳﺪ ﺍﺯ ﺭﺍﻩ ﺧﻮﺍﻫ&= #65194; ﺭﺳﻴﺪ.ﮐﻪ ﺗﻤﺎ&= #65249; ﻣﻮﺟﻮﺩﺍﺕ ﺯﻣ&#= 65166;ﻥ'ﺍﺯ ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫ&#= 65264; ﻭ ﺣﻴﻮﺍﻧﻰ ﺑﻔ&= #65212;ﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﻨﺪ ﺭﺳﻴﺪ.ﻭﺍﮔﺮ ﻭ&= #65223;ﻴﻔﻪ ﻫﻨﺮ ﺗﺤﺮﻳﻚ ﻋ&= #65262;ﺍﻃﻒ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻧ&= #65166;ﻇﺮﺍﻥ ﺧﻮﺩ ﮔﺮﺩﺩ'ﭘس &= #65251;ﻮﺿﻮﻋﺎﺕ ﺟﺪﻳﺪ' ﻭ ﺑﺮﺗﺮ= ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻭﺳﻴﻠﻪ &= #65235;ﺴﺎﺩ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ .<o:p></o:p> ﺳﻮﺭﻳﻮ= ﺩﺭ ﻣﺨﺎﻟﻔﺖ ﺧﻮﺩ &= #65251;ﻴﮕﻮﻳﺪ'ﺍﮔﺮ ﻫﻨﺮ ﻧﻮﻋﻰ ﮐﺎ&= #65197; ﺗﻮﻟﻴﺪﻯ ﺑﺎﺷ&#= 65194;' ﺑﺎﻳﺪ ﻗﺒﻮﻝ ﮐ&= #65198;ﺩ' ﮐﻪ ﺑﻴﻦ ﻫﻨﺮ ﻭ= ﺻﻨﻌﺖ ﺭﺍﺑﻄﻪ ﻫﺴﺖ ﻭ = ﻫﺮ ﺩﻭ ﻣﻮﺿﻮﻋﺎﺗ&#= 65264; ﺑﺮﺍﻯ ﻓﻌّﺎﻟ= 5268;ّﺖﺍﻧﺴﺎﻥ ﺍﺭﺍﺋﻪ ﻣﻴﺪﻫ&#= 65256;ﺪ.ﻭﻟﻰ ﻣﺎ ﺗﺎﮐﻨﻮﻥ ﻫ&= #65256;ﺮ ﺭﺍ ﺍﺯ ﺻﻨﻌﺖ ﺟ= ﺪﺍ ﺩﺍﻧﺴﺘﻪﺍﻳﻢ. &= #64380;ﻮﻥ ﻫﻨﺮ ﺃﻣﺮﻯ ﺍﺑ&= #65194;ﺍﻋﻰ ﻣﻴﺒﺎﺷﺪ'ﻭ ﺻﻨ&= #65228;ﺖ ﮐﺎﺭ ﻭ ﺗﻮﻟﻴﺪ = ﺟﺪﻳﺪ ﻧﺪﺍﺭﺩ.ﭼﻮﻥ<sp= an dir=3DLTR> </spa= n>ﺑﺎﺻﻤﻪﺍﻯ ʌ= 61;ﻗﺎﻟﺒﻰ ﻋﻤﻞ ﻣﻴﮑﻨﺪ.ﻭ = ﻣﻰ ﺑﻴﻨﻴﻢ ﮐﻪ ﻫﻨ&= #65198; ﻭﺍﺭﺩ ﺻﻨﻌﺖ ﻣ&= #65268;ﺸﻮﺩ.ﻭ ﻳﺎ ﺻﻨﻌﺖ ﺩﺍﺭ&= #65193; ﺧﻮﺩﺭﺍ ﻫﻨﺮﻯ &= #65251;ﻴﮑﻨﺪ.ﻭ ﺩﺭ ﺷﺄﻥ ﻫﻨﺮ ﻧ= ﻴﺴﺖ'ﮐﻪ ﻧﺠّﺎﺭﻫﺎ ﺭﺍ &#= 65215;ﻤﻦ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺑ&#= 65194;ﺍﻧﻴﻢ. ﻫﻨﺮﻫﺎ ﺯﻳﺎﺩ&#= 65255;ﺪ'ﻭ ﺩﺭﺟﺎﺕ ﻣﺘﻔﺎ&#= 65261;ﺕ ﻫﻨﺮﻯ ﺩﺍﺭﻧﺪ &= #65261; ﻟﺬﺍ ﺑﺮﺧﻰ ﻫﻨ&= #65198;ﻫﺎ ﺭﺍ ﺯﻧﺪﻩ ﻭ ﻧﻮ= ﺁﻭﺭﻯ ﺪﺍﺭﻧﺪ'ﻭﻟﻰ ﺻ&= #65256;ﻌﺖ ﮐﺎﺭ ﻣﺎﺷﻴﻨﻰ &= #65261; ﻳﮑﻨﻮﺍﺧﺖ ﺩﺍ&#= 65197;ﺩ. ﻫﻨﺮ ﮐﺎﺭ ﺷﺨﺺ = ﺍﺳﺖ' ﮐﻪ ﺑﺎ ﺩﻝ ﻭ ﻓﮑ= ;ﺮ ﻭ ﺭﻭﺍﻥ ﮐﺎﺭ ﺩ= ﺍﺭﺩ.ﻭ ﺗﻮﻟﻴﺪ ﻣﺎﺷﻴ&#= 65256;ﻰ ﮐﺎﺭﺵ ﻣﺤﺪﻭﺩ &= #65169;ﻘﻮﺍﻧﻴﻦ ﻓﻴﺰﻳﻚ ﻭ ﻣﻴﮑ&= #65166;ﻧﻴﻚ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺗﻮ= ﻟﻴﺪ ﻣﺎﺷﻴﻨﻰ ﺭﻭﺡ &= #65255;ﺪﺍﺭﺩ' ﮔﺮﭼﻪ ﺯﻳﺒﺎ ﻣ&= #65268;ﺒﺎﺷﺪ.ﮐﺎﺭ ﻫﻨﺮﻯ ﺍﻧﺴﺎﻥ'&= #65259;ﻤﺮﺍﻩ ﻧﻘﺎﻳﺺ ﻭﻣﻌﺎ&#= 65267;ﺐ ﻇﺎﻫﺮﻯ ﺍﺳﺖ.ﮐ&= #65258; ﻧﺎﺷﻰ ﺍﺯ ﻏﻔﻠ&= #65174; ﮐﺎﺭ ﻫﻨﺮﻣﻨﺪ &= #64400;ﻢ ﺗﺠﺮﺑﻪ ﻣﻴﺒﺎ&#= 65207;ﺪ </spa= n>ﭘس ﮐﺎﺭ ﻫﻨʋ= 98;ﻯ ﻳﻚ ﻧﻤﻮﻧﻪ ﺍﺳ&= #65174; ﻭ ﻗﺎﻟﺒﻰ ﻭ ﺟﻤ= ﻠﮕﻰ ﻭ ﺗﻮﻟﻴﺪ ﺃﻧﺒ&= #65262;ﻩ ﻣﻴﺒﺎﺷﺪ. ﻣﻊ ﺫ= ﻟﻚ ﻧﻤﻴﺘﻮﺍﻥ ﮔﻔ&#= 65174;'ﺗﻮﻟﻴﺪ ﮐﺎﺭ ﻣﺎﺷﻴﻨﻰ &= #64400;ﺎﻣﻞ ﺗﺮ ﻣﻰ ﺑﺎﺷﺪ. ﻭ= ;ﺑﺎﻟﻌﮑس ﻣﺤﺼﻮﻝ ﻣﺎﺷﻴ&#= 65256;ﻰ ﮐﻤﺎﻟﻰ ﻧﺪﺍﺭ&#= 65193;.ﻭ ﺣﺘﻰ ﺗﮑﺎﻣﻞ ﺑ&= #65228;ﺪﻯ ﻧﺪﺍﺭﺩ.ﻭ ﮐﺎﺭ = ﻣﺎﺷﻴﻨﻰ ﮐﻤﺘﺮ ﺩﺳﺘﮑﺎ&#= 65197;ﻯ ﻭ ﺻﺎﻑ ﮐﺎﺭﻯ ﻭ= ﭘﺮﺩﺍﺧﺖ ﻧﻬﺎﺋﻰ ﺩﺍﺭﺩ. = ﻣﻌﻤﻮﻟﺎ ﮐﺎﺭ ﺩﺭﺳﺖ ﻣﺘ&= #65240;ﻦ ﻭ ﻳﺎ ﺩﻗّﺖ ﺑﺮ = ﮐﺎﺭ ﻣﺎﺷﻴﻦ ﺗﺮﺟﻴ&#= 65186; ﺩﺍﺭﺩ. ﺩﺭﺳﺖ ﺍ= ﺳﺖ ﮐﻪ ﺩﺭ ﺻﻨﻌﺖ ﺳ= ﺎﺧﺖ ﺩﺍﻧﺘﻞ ﻭ ﺳﻮﺭ&= #65165;ﺥ ﺳﺎﺯﻯ ﭘﺎﺭﭼﻪ'&= #65251;ﺎﺷﻴﻦ ﮐﺎﺭ ﻳﮑﻨﻮﺍﺧ&#= 65174;ﺑﻬﺘﺮ ﺩﺍﺭﺩ'ﮐﻪ ﺑﺎﻳ&= #65194; ﭼﻨﻴﻦ ﻫﻢ ﺑﺎﺷ&= #65194;.ﻭﻟﻰ ﺍﺯ ﻧﻈﺮ ﻫﻨﺮﻯ = ﻭ ﺗﮑﺎﻣﻞ ﻫﻨﺮﻯ' = ﺍﻳﻦ ﻋﻴﺐ ﻣﺎﺷﻴﻦ ﺍ&= #65203;ﺖ'ﮐﻪ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺍ&#= 65211;ﻠﺎﺡ ﻭ ﺗﻌﺎﻟﻰ ﺩﺭ ﮐ= ﺎﺭ ﺧﻮﺩ ﺩﺍﺷﺘﻪ ﺑ&= #65166;ﺷﺪ'ﺯﻳﺮﺍﺭﻭ= 5187;ﻰ ﺗﮑﺎﻣﻞ ﺟﻮ ﻧﺪ&= #65165;ﺭﺩ.ﻭ ﺩﺭ ﺍﻧﺴﺎﻥﺎﺯ &= #65259;ﺮ ﮐﺎﺭ ﻫﻨﺮﻯ ﺍﻭ = ﺍﻳﻥﭽﻨﻴﻦ ﺑﺎﻳﺪ ﺑﺎﺷﺪ.ﻭ&= #65165;لاّ ﺣﺮﻓﻪﺍﻯ ﻭﺑﺎ&#= 65211;ﻤﻪﺍﻯ.ﺁﻧﮕﺎA= 257; ﻧﻪ ﻓﻘﻂ ﻋﻠﺎﻣ&= #65174; ﺗﻮﻗّﻒ ﺗﮑﺎﻣ= 5246; ﻫﻨﺮﻯ ﻭ ﺭﻭﺍﻧ&= #65264; ﻭ ﻓﮑﺮﻯ ﻫﻨﺮﻣ&= #65256;ﺪ ﻣﺎﺩﻯ ﺍﺳﺖ'ﮐﻪ = ﺧﻮﺩ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ'= ﺁﻏﺎﺯ ﻗﻬﻘﺮﺍﻯ ﻣﻘﺎ&#= 65249; ﺭﻭﺣﻰ ﺍﻭ ﺑﺮﺍ&= #65263; ﻧﺴﺦ ﻭﻣﺴﺦ ﺑﺪ&= #65175;ﺮ ﺑﻌﺪﻯ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﮐﺎ= ﺭﻣﺎﻫﺎ ﺑﺎﻳﺪ ﺟﺒﺮﺍﻥ &= #65259;ﺮ ﻓﺴﺎﺩ'ﻭ ﺣﺘﻰ ﻫ= ﺮﺩﺭﺟﻪ ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ &= #65175;ﮑﺎﻣﻠﻰ ﺑﻨﻤﺎﻳﺪ.ﻭ ﮐﺎ&= #65197; ﻣﺎﺷﻴﻦ ﻭ ﻫﻨﺮ&= #65251;ﻨﺪ'ﺑﺪﻭﻥ ﺗﮑﺎﻣﻞ ﻫﻨﺮﻯ' = ﻗﺪﺭﺕ ﻫﻢ ﺭﻧﮓ ﻳﺎﺑﻰ = ﻭ ﻳﺎﻓﺘﻦ ﮐﻴﻔﻴ&#= 1617;ﺖ ﻣﻨﺎﺳﺐ' ﻭﮐﺎﺭ = ﺑﺮﺩ ﺧﻮﺩ ﺩﺭ ﻫﻤﻪ ﮔ= ﻮﻧﻪ ﻣﺼﺮﻑ ﻫﺎ ﻧﺪﺍ&= #65197;ﺩ.ﻣﮕﺮ ﺑﺮﺍﻯ ﺃﻣﺮﻯ ﮐ&= #65258; ﺑﺮﺍﻳﺶ ﺳﺎﺧﺘ&#= 65258; ﺷﺪﻩ ﺍﺳﺖ.<o:p></o:p> ﮐ= ﺎﻣﭙﻴﻮﺗﺮ ﺗﺎ ﺣﺪﻭﺩﻯ ﺑﺎ = ﺑﺮﻧﺎﻣﻪ ﺭﻳﺰﻯ ﺍﻧﺴﺎﻧ&#= 65264;'ﺑﺎﻭﺿﻊ ﻣﺎﺷﻴﻨﻰ ﺩﺭ ﮐ&= #65166;ﺭﺵ ﺗﻔﺎﻭﺕ ﻣﻴﮑﻨ&#= 65194;.ﺗﺎ ﮐﻨﻮﻥ ﻭﺳﻴﻠﻪ&#= 65165;ﻯ ﻣﺎﺷﻴﻨﻰ'ﮐﻪ ﺁ&= #65199;ﺍﺩ ﻭ ﺑﺎ ﺍﺑﺘﮑﺎﺭ = ﻋﻤﻞ ﺑﺎﺷﺪ ﭘﻴﺪﺍ ﻧ&= #65208;ﺪﻩ ﺍﺳﺖ.ﮐﻪ ﮐﺎﻣﭙ&= #65268;ﻮﺗﺮ ﭘﻴﺶﺭﻓﺘﻪ' ﻧﻴ&= #65200; ﺍﻳﻦ ﺍﺑﺪﺍﻉ ﺭ&= #65165; ﻧﺪﺍﺭﺩ.ﮔﺮﭼﻪ &= #64400;ﺎﺭ ﻣﺎﺷﻴﻨﻰ ﻗﺒﻠ&#= 65264; ﺧﻮﺩ ﺭﺍ ﺳﺮﻳﻌ&= #65176;ﺮ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194;.ﻳﺎ ﺍﺣﺘﻤﺎﻟﺎﺕ ﺭ&#= 65165; ﺑﺮﺣﺴﺐ ﺑﺮﻧﺎ&#= 65251;ﻪ ﺭﻳﺰﻯ ﺁﻥ ﻧﺸﺎ&= #65253; ﻣﻴﺪﻫﺪ ﻭﻧﻪ ﺧ&= #65166;ﺭﺝ ﺍﺯ ﺁﻥ.ﺑﺨﺎﻃﺮ = ﺗﻮﻟﻴﺪ ﺃﻧﺒﻮﻩ ﻭ ﺟﻤﻠ&= #64405;ﻰ ﻧﻴﺴﺖ'ﮐﻪ ﺍﺯﮐ&= #65166;ﺭ ﻫﻨﺮﻯ ﻣﻴﮑﺎﻫ&#= 65194;. ﺑﻠﮑﻪ ﺍﺭﺯﺵ ﺗ&= #65184;ﺎﺭﺗﻰ ﻭ ﺗﮑﺮﺍﺭ ﺗﻮﻟ&= #65268;ﺪ ﻗﻴﻤﺖ ﺑﺎﺯﺍﺭ&#= 65263;ﺁﻧﺮﺍ ﮐﻢ ﻣﻴﮑﻨﺪ. ﻭﻟ= ﻰ ﺑﺎﺯ ﺍﻳﻦ ﻣﻌﻨ&= #65264; ﺭﺍ ﻧﺪﺍﺭﺩ'ﮐﻪ = ﺑﺨﺎﻃﺮ ﻧﺒﻮﺩﻧﺶ ﻏﻴﺮ &= #65259;ﻨﺮﻯ ﻣﻴﮕﺮﺩﺩ.ﺯﻳﺮ&#= 65165; ﺳﮑّﻪ ﭘﻮﻝ ﻧﻴ&#= 65200; ﺗﮑﺮﺍﺭﻯ ﺍﺳﺖ.&= #65261;ﻟﻰ ﺍﺭﺯﺵ ﺧﻮﺩﺭﺍ &= #65187;ﻔﻆ ﻣﻴﮑﻨﺪ. ﺑﺎﻟﻌ&= #64401;س ﻫﺮﭼﻪ ﮐﺎﺭ ﻫﻨ&= #65198;ﻯ ﺍﻧﺘﺸﺎﺭ ﺑﻴﺸ&#= 65176;ﺮ ﭘﻴﺪﺍ ﮐﻨﺪ'ﺍﺭ&= #65199;ﺵ ﺁﻥ ﻧﻴﺰ ﺑﻴﺸﺘ&= #65198; ﻣﻴﺒﺎﺷﺪ' ﮐﻪ ﻣ= ﻄﻠﻮﺏ ﻋﻤﻮﻣﻰ ﺑﻴﺸﺘ&#= 65198; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ .= <o:p></o:p> ﺳﻮﺭﻳﻮ= ﺗﻔﺎﻭﺕ ﮐﻠﺎﺳﻴﮑﻰ ﺑﻴ&#= 65254; ﺻﻨﻌﺖ ﻭ ﻫﻨﺮ ﺭ= ﺍ ﺁﻭﺭﺩﻩ ﺍﺳﺖ.ﺍ&= #65251;ﺮﻭﺯ ﺗﻔﺎﻭﺕ ﺟﺪﻳﺪ&#= 65263; ﻧﻴﺰ ﻫﺴﺖ.ﻭ ﺍﻳ= ﻥﺘﻔﺎﻭﺕ ﮐﺎﺭ ﺍﺩﺍﺋﻰ ﻣ&= #65166;ﺷﻴﻥﻮ ﮐﺎﺭﺑﺮﺩﻯ ﻫﻨ&#= 65198;ﻯ ﺍﺳﺖ.ﺯﻳﺮﺍ ﻫﺮ = ﺩﻭﺩﺭ ﺻﻨﻌﺖ ﻭ ﻫﻨﺮ ﻭ= ﺟﻮﺩ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺑﻴ&= #65206; ﺍﺯ ﺣﺪّﻯ ﻫﺮ ﻳ&= #65242; ﺍﺯ ﺁﻧﻬﺎ' ﺃثر &= #65259;ﻨﺮ ﺭﺍ ﻣﺎﺷﻴﻨﻰ ﻣ&= #65268;ﮑﻨﺪ.ﻣﺎﻧﻨﺪ ﻧﻘّﺎﺷﻰ ﭼﻴﻨ= 5264;' ﮐﻪ ﺳﺮﺍﺳﺮ ﻃﺮ&= #65185; ﺯﻣﻴﻨﻪ ثاﺑﺘA= 264; ﺩﺍﺭﺩ.ﻭ ﻧﻴﺰ ﮐ= ﺎﺭﻫﺎﻯ ﭼﮑﺶ ﮐﺎﺭﻯ'ﮐﻪ = ﻣﺨﻠﻮﻃﻰ ﺍﺯ ﺍﺩﺍﻯ ﮐﺎﺭ = ﻳﮑﻨﻮﺍﺧﺖ'ﻃﺒ&#= 65238; ﺗﻌﻠﻴﻤﺎﺕ ﻭ ﺩ&= #65203;ﺘﻮﺭ ﺟﺪﻳﺪ ﺑﺸﺮﻯ ﺩ&= #65165;ﺭﻧﺪ.ﺗﻔﺎﻭﺗ= 5260;ﺎﻯ ﻫﻨﺮﻯ ﺩﺭ ﺩﺳﺘ&= #64401;ﺎﺭﻯ ﻫﺴﺖ. ﺻﻔﺎﺕ ﻣﺪ= ﻟﻬﺎﻯ ﺍﺗﻮﻣﺒﻴﻞ ﻭﻏ&#= 65268;ﺮﻩ'ﺩﺭ ﮐﺎﺭﺑﺮﺩ ﻫﻨﺮ &= #65193;ﺭ ﺁﻥ ﮐﻢ ﻭﺯﻳﺎﺩ = ﻫﺴﺖ. ﻫﻨﺮﻣﻨﺪ ﻧﺎﭼ&#= 65166;ﺭ ﺍﺳﺖ'ﺑﺮﺣﺴﺐ ﻣ&= #65208;ﺨّﺼﺎﺕ ﺗﻮﻟﻴﺪ ﻭ ﺳﻔﺎ&= #65197;ﺵ ﻋﻤﻞ ﮐﻨﺪ. ﭘس ﺍ= ﻳﻦ ﻫﻨﺮ ﻭ ﺻﻨﻌﺖ ﺟ= ﺪﺍﺋﻰ ﻣﻨﻄﻘﻰ ﻭﺟﻮﺩ &= #65255;ﺪﺍﺭﺩ.ﻫﻨﺮ ﭘﺮﺩﺍﺯﻯ ﺻﻨﻌ&#= 65174;'ﻭ ﺻﻨﻌﺖ ﺗﺠﺴّﻢ &#= 65193;ﻫﻨﺪﻩ ﺍﻓﮑﺎﺭ ﻫﻨﺮﻯ &= #65165;ﺳﺖ.ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﺗﻔ&= #65166;ﻭﺕ ﺻﻨﻌﺖ ﻭ ﺗﮑﻨﻴ&= #65242; ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﺩﺭ ﺗﮑﻨﻴﻚ ﺗﺎ = ﺣﺪﻭﺩﻯ ﻫﻨﺮ ﻧﻤﺎﺋﻰ ﻫ&= #65204;ﺖ' ﮐﻪ ﺩﺭ ﺻﻨﻌﺖ ﻣ= ﺎﺷﻴﻨﻰ ﻭ ﻗﺎﻟﺒﻰ ﻧﻴﺴ&= #65174;.<o:p></o:p> ﭘﻴﺮﻭﺍ= ﻥ ﺁﺑﺴﺘﺮﻩ'ﻭﻇﻴ&#= 65236;ﻪ ﺍﻭﻝ ﻫﻨﺮ ﻭ ﻫﺮ= ﻫﻨﺮﻯ ﺭﺍ'ﺗﻬﻴّﻪ ﺍﺷ&#= 64401;ﺎﻝ ﻭ ﺻﻮﺭﺗﻬﺎﻯ ﺍ&= #65207;ﺒﺎﻉ ﮐﻨﻨﺪﻩ ﺍﺣﺴﺎ&#= 1587; ﺟﻤﺎﻟﻰ ﻭ ﺍﺳﺘ&= #65176;ﻴﻚ ﻣﻴﺪﺍﻧﻨﺪ. ﻣﻴ&= #65176;ﻮﺍﻧﻴﻢ ﻣﺎﻧﻨﺪ ﻫﺮﺑﺮ&#= 65173; ﺭﻳﺪ ﺯﻳﺒﺎﺋﻰ &= #65207;ﻨﺎﺵ ﺍﻧﮕﻠﻴﺴﻰ ﺑﮕ&#= 65262;ﺋﻴﻢ'ﮐﻪ ﻫﻨﺮﻯ ﻭﺍﻗﻌﻰ &= #65193;ﺭ ﻋﺎﻟﻢ ﺻﻨﻌﺖ ﻧ&= #65268;ﺰ ﻫﺴﺖ.ﻭ ﺩﺭ ﻣﺼﻨ= ﻮﻋﺎﺕ ﺟﺪﻳﺪ ﻣﻠﺎﺣﻈ&#= 65258; ﻣﻴﮑﻨﻴﻢ.ﮐﻪ ﻃ&= #65198;ﺍﺣﺎﻥ ﺗﻨﻬﺎ ﺑﻔﮑﺮ<sp= an dir=3DLTR> </spa= n>ﻧﻔﻊ ﻭ ﺳﻮﺩ = 5255;ﻴﺴﺘﻨﺪ. ﺑﻠﮑﻪ ﻫﺪﻓﻬﺎ&#= 65263; ﺟﻤﺎﻟﻰ ﻭﺯﻳﺒ&#= 65166;ﺋﻰ ﺭﺍ ﻧﻴﺰ ﺗﻮﺟّ&#= 65258; ﺩﺍﺭﻧﺪ.ﺷﺎﻳﺪ &= #65197;ﻗﺎﺑﺘﻬﺎﻯ ﺗﺠﺎﺭﺗﻰ ﺻﻨﻌ&#= 65174; ﺭﺍ ﺑﺠﻤﺎﻝ ﻭ ﻫ= ﻨﺮ ﻣﻰ ﮐﺸﺎﻧﺪ.ﻟﺬ&= #65165; ﺩﺭ ﺻﻮﺭﺗﻬﺎ ﺑ&= #65166;ﺷﮑﺎﻝ ﻣﺘﻨﺎﺳﺐ ﺭﻳﺎ&#= 65215;ﻰ ﺗﻮﺟّﻪ ﻧﺪﺍﺷ= 5176;ﻪ' ﺍﺷﮑﺎﻝ ﺣﺪﺳﻰ &= #65261; ﺍﺑﺪﺍﻋﻰ'ﻭ ﻧﺘ&= #65268;ﺠﻪ ﺗﺤﺮﻳﻚ ﺭﻭﺍﻧ&#= 65264; ﺧﻮﺩﺭﺍ ﻧﻴﺰ ﺩ&= #65165;ﺭﻧﺪ.ﻭ ﻫﻨﺮ ﺗﺠﺮﻳﺪ ﺁ&= #65169;ﺴﺘﺮﻩ ﻭﺍﺭﺩ ﺻﻨﻌﺖ ﺷ&= #65194;ﻩ ﺍﺳﺖ. ﺍﮔﺮ ﻫﻨﺮ= ﺭﺍ ﺗﻌﺒﻴﺮﻯ ﺑﺎ ﺻ&= #65262;ﺭﺗﻬﺎﻯ ﺷﮑﻞ ﺩﺍﺭ ﺍﺯﺍ&= #65255;ﻔﻌﺎﻟﺎﺕ ﺑﺸﺮﻯ'ﻭ ﺍﻟﮕﻮ&= #65259;ﺎﻯ ﻋﺎﻟﻰ ﺍﻧﺴﺎﻧ&#= 65264; ﻧﻤﻴﺪﺍﻧﻴﺴﻢ &#= 65193;ﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻣﻄﺮﺡ ﻫﺴﺘﻨﺪ.&= #65255;ﻤﻰ ﺗﻮﺍﻧﻴﻢ ﻣﺎﺷ&#= 65268;ﻦ ﺭﺍ ﺳﺎﺯﻧﺪﻩ ﻳ&= #65242; ﺃثرﻫﻨﺮﻯ ﺑﺪA= 165;ﻧﻴﻢ.ﮐﻪ ﻧﻘّﺎﺷﻰ ﻫﺎﻯ &#= 64400;ﺎﻣﭙﻴﻮﺗﺮﻯ'@= 400;ﺎﺭﻯ ﺩﺭ ﺯﻳﺒﺎﺋﻰ ﻏ&= #65262;ﻏﺎ ﻣﻴﮑﻨﺪ. ﺍﻣﺎ ﺍ= ﮔﺮ ﻫﻨﺮ ﺭﺍ ﺧﻠﻖ ﺍ= ﺷﮑﺎﻝ ﻭﺍﺑﺪﺍﻋﺎﺕ </spa= n>ﺻﻮﺭ ﺟﺪﻳﺪ A= 169;ﺪﺍﻧﻴﻢ'ﮐﻪ ﻣﻨﺎﺳﺐ ﺣﺴّﺎ= 5203;ﻴّﺖ ﺍﺳﺘﺸﻨﺎﺋﻰ ﻣ&#= 65166; ﺑﺎﺷﺪ'ﭘس ﻣﺎﻧ&#= 65228;ﻰ ﻧﻴﺴﺖ'ﮐﻪ ﻣﺎﺷ&= #65268;ﻦ ﺭﺍ ﻧﻴﺰ ﺳﺎﺯﻧ&= #65194;ﻩ ﻫﻤﻴﻦ ﺍﺷﮑﺎﻝ &= #65251;ﻨﺎﺳﺐ ﺍﺣﺴﺎس ﺍﺳﺘﺎ= 5175;ﻴﮑﻰ ﺑﺪﺍﻧﻴﻢ.<o:p></o:p> ﺯﻳﺒﺎﺋ= ﻰ ﻣﺎﺩﻯ ﺩﺭ ﻫﺮ ﻫ= ﻨﺮ'ﺣﺘﻰ ﺩﺭ ﺍﺷﻌﺎﺭ ﻭ ﺍ= ﺩﺑﻴّﺎﺕ'ﮐﻤﻚ ﺑﺪﻧﻴﺎ ﭘﺮﺳﺘ&#= 65264; ﺍﻧﺴﺎﻥ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﻭ ﻋﺒﻮﺭ ﺍﺯ ﺁﻥ'ﺯ= ﻳﺒﺎﺋﻰ ﻋﻤﻠﻰ ﻭ ﺭﻓﺘﺎ&= #65197;ﻯ ﺍﺯ ﻧﻮﻉ ﺯﻳﺒﺎ&= #65163;ﻰ ﻣﻠﮑﻮﺗﻰ ﻋﻘﻠ&#= 65166;ﻧﻰ ﻭﻋﺸﻖ ﺑﻤﺮﺍﺗ&#= 65168; ﺑﺎﻟﺎﺗﺮ ﺍﻟﻬ&#= 65264; ﻣﺸﮑﻠﺘﺮ ﻣﻴﮕ&#= 65198;ﺩﺩ.ﺍﮔﺮ ﻣﺤﺼﻮﻝ ﺻﻨﻌﺘ&#= 65264; ﻓﻘﻂ ﺑﻨﺴﺒﺖ ﻋ&= #65194;ﺩﻯ ﻭﻗﻮﺍﻧﻴﻦ ﻫﻨ&#= 65198;ﻯ ﻣﺎﺩﻯ'ﻭ ﻧﻪ ﻣﻴ= ﺘﺎﻓﻴﮑﻰ ﻭ ﺍﺣﺴﺎس ﺑﭙﺮ&#= 65193;ﺍﺯﺩ' ﺗﻮﻟﻴﺪﻯ ﻏﻴﺮ &= #65259;ﻨﺮﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺯ&= #65267;ﺮﺍ ﺗﻮﺟّﻪ ﻫﻨﺮﻣ= 5256;ﺪ ﺗﮑﻴﻴﻒ ﻭ ﺍﻳﺠ&= #65166;ﺩ ﻳﮕﺎﻧﮕﻰ ﮐﻴﻔ&#= 65264; ﺑﻘﻮﺍﻧﻴﻦ ﺗﻨ&#= 65166;ﻇﺮ ﻭ ﺗﻨﺎﺳﺐ' ﻭ ﺟﻮ= ;ﺭ ﺑﻮﺩﻥ ﺑﺎ ﻭﻇﺎ&= #65267;ﻒ ﻣﻮﺿﻮﻉ ﻣﻮﺭﺩ &= #65203;ﺎﺧﺖ ﺍﺳﺖ.ﺑﺎ ﺭﻭﺍﺝ = ﻭﻣﺸﺘﺮﻯ ﺑﻴﺸﺘﺮ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺗﻮﻟﻴﺪ ﺃﻧﺒﻮ&#= 65257;'ﮐﻪ ﺍﺭﺯﺵ ﻗﺪﺭﺕ ﺭ&= #65165; ﺍﺯ ﺑﻴﻦ ﺑﺮﺩﻩ'= ﺩﺭ ﺟﻮﺍﻣﻊ ﺟﺪﻳﺪ &= #65203;ﻮﺳﻴﺎﻟﻴﺴﺘA= 264; ﺑﺎﺯ ﺟﻤﺎﻝ ﺧﻮ&= #65193;ﺭﺍ ﺣﻔﻆ ﮐﺮﺩﻩ ﺍﺳ&= #65174;. ﺍﻣﺎ ﻫﻨﺮ ﻭ ﺟﺎ= ﻤﻌﻪ ﮐﻪ ﺑﺎ ﺗﻔﺎﻭﺕ = ﻓﻌﺎﻟﻴّﺖ ﺟﺪﻯ ﻣﺎﺩﻯ'ﻭ ﻓ= ﻌﺎﻟﻴّﺘﻬﺎﻯ ﻏﻴﺮﺟﺪﻯ' ﭼﻮﻥ = ﻫﻨﺮ ﻣﻠﺎﻟﺤﻈﻪ ﻣﻴ&#= 65208;ﻮﺩ ﮐﻪ ﻫﻨﺮ ﻳﻚ ﮐﺎ= ﺭ ﺍﺟﺘﻤﺎﻋﻰ ﺍﺳ&#= 65174;.ﻭ ﻫﻨﺮﻣﻨﺪ ﻧﻴﺰ &= #65187;ﺮﻓﻪ ﻫﻨﺮﻯ ﺩﺍﺭﺩ.ﻭ = ﺑﺮﺍﻯ ﺧﻮﺩﺵ ﺑﺘﻨﻬﺎ&#= 65163;ﻰ ﻧﻴﺴﺖ.ﺧﻮﺩ ﻫﻨ&= #65198;ﻣﻨﺪﺍﻥ ﻧﻈﺮﻯ ﺟﺪﻯ ﺩﺍ&= #65197;ﻧﺪ.ﻭ ﻧﻪ ﺗﺠﻤّﻠﻰ.ﻭ &= #64400;ﺎﺭ ﺧﻮﺩﺭﺍ ﺑﺪﻭﻥ &= #65259;ﺪﻑ ﻧﻤﻰ ﺩﺍﻧﻨﺪ'ﻭ = ﺗﻨﻬﺎ ﺣﺮﻓﻪ ﻧﻤﻰ ﮔﻤ&= #65166;ﺭﻧﺪ. ﺩﺭ ﻣﻠﺎﺣﻈﻪ ﺟ&= #65166;ﻣﻌﻪ' ﻫﻨﺮ ﺭﺍ ﭘﺪﻳﺪ&= #65257;ﺍﻯ ﻣثبت ﺩﺍﺭﺍﻯ A= 165;ﻫﻤﻴّﺖ ﺣﻴﺎﺗﻰ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ.ﻭ ﺟﺎﻣﻌﻪ ﻧﻴﺰ ﺍ&= #65199; ﻫﻨﺮ ﻭﻇﻴﻔﻪﺍ&#= 65263; ﺍﺟﺘﻤﺎﻋﻰ &#= 65165;ﻧﺘﻈﺎﺭ ﺩﺍﺭﻧﺪ.ﺩﺭ ﻗﺮ&= #65261;ﻥ ﻭﺳﻄﻰ ﺩﺭ ﺍﺭﻭ&= #64344;ﺎ'ﻧﻴﺰ ﻫﻨﺮ ﺣﺮﻓﻪﺍﻯ &= #65183;ﺪﻯ ﺑﻮﺩ'ﻭ ﺗﺸﺮﻳﻔ&= #65166;ﺕ ﻭ ﺁﺋﻴﻦ ﻫﺎﻯ ﻫ= ﻨﺮﻯ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ'&= #64400;ﻪ ﺭﻳﺶ ﺳﻔﻴﺪﺍﻥ &= #65239;ﻮﻡ ﺍﺯ ﺁﻥ ﺣﻤﺎﻳﺖ = ﻣﻴﮑﺮﺩﻧﺪ. ﺩﺭ ﻗﺮﻥ 19 ﻫﻨﺮ ﻧﻴ= 5200; ﺻﻨﻌﺘﻰ ﮔﺮﺩﻳﺪ' ﻭ ﺑﺮﺍ= ﻯ ﺗﺄﺳﻴﺴﺎﺕ ﺟﺎ&#= 65251;ﻌﻪ ﻭ ﮐﺎﺧﻬﺎ' ﺳﻔﺎ= ﺭﺵ ﺯﻳﺎﺩﻯ ﺑﻬﻨﺮ&#= 65251;ﻨﺪﺍﻥ ﺩﺍﺩﻩ ﻣﻴﺸﺪ.ﮐ&= #65258; ﺍﻣﺮﻭﺯﻩ ﮐﻤﺘ&#= 65198; ﺩﺳﺖ ﻣﻴﺪ= ﻫﺪ.ﻭﺗﺒﺪﻳﻞ ﺑﻔﻌّﺎﻟﻴّﺘʌ= 64; ﺷﺨﺼﻰ ﺷﺪﻩ ﺍﺳﺖ.ﻭ ﺣﺮ= ﻓﻪ ﻫﻨﺮ ﺗﻨﻬﺎ ﺭﺍ&= #65169;ﻄﻪ ﻫﻨﺮ ﻭ ﺟﺎﻣﻌﻪ = ﺷﺪﻩ ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﺣ&= #65268;ﺎﻯ ﻫﻨﺮ'ﺑﺎ ﺣﺮﻓﻪ = ﺑﻮﺩﻥ ﻫﻨﺮ'ﺯﻳﺮ ﻧﻈﺮ = ﺳﺎﺯﻣﺎﻧﻬﺎﻯ ﺩﻭﻟﺘﻰ ﻗﺮﺍﺭ &= #64404;ﻴﺮﺩ ﻭ ﺣﻤﺎﻳﺖ ﺷﻮﺩ.= ﭼﻮﻥ ﻫﻨﺮ ﭘﺪﻳﺪﻩﺍ&#= 65263; ﺍﺟﺘﻤﺎﻋﻰ ﺍﺳ&#= 65174;.<o:p></o:p> ﺣﺘﻰ ﺍﮔ= ;ﺮ ﻫﻨﺮ ﺳﺮﮔﺮﻣﻰ &= #65169;ﺎﺷﺪ' ﺗﻮﺟّﻪ ﺑﺂﻥﺮ= 5165; ﺑﺮﺍﻯ ﺟﺎﻣﻌﻪ &= #65215;ﺮﻭﺭﻯ ﻣﻴﺪﺍﻧﻨﺪ.ﺗﺎ= ; ﻣﺮﺩﻡ ﻣﺘﻮﺟّﻪ ﻭ ﺑﻴ&#= 65194;ﺍﺭ ﮔﺮﺩﻧﺪ.ﻭ ﺍﮔﺮ = ﺑﻬﻨﺮﻣﻨﺪ ﻓﺮﺻﺖ ﺣﺮﻓﻪﺍ&#= 65263; ﻧﺪﻫﻴﻢ'ﻫﻢ ﺭﺯ&= #65237; ﺍﻭ ﻭﻫﻢ ﻧﻘﺶ ﻫ= ﻨﺮ ﺭﺍ ﺗﺨﻄﺌﻪ ﮐﺮ&= #65193;ﻩﺍﻳﻢ.ﻭﻟﻰ ﺁﻳﺎ ﻭﺍﻗﻌﺎ ﻫ&= #65256;ﺮ ﻳﻚ ﺑﺎﺯﻯ ﻭ ﻋﺒ= ث ﺩﺭ ﺟﺎﻣﻌﻪ ﺑﻴ&= #65208;ﺘﺮ ﻧﻴﺴﺖ ؟ ﺑﻨﻈﺮ &= #65203;ﻮﺭﻳﻮ ﻫﺮ ﮐﺎﺭ ﺟﺪّﻯ &= #65193;ﺭ ﺟﺎﻣﻌﻪ'ﺃثرﻯ = 5165;ﺯ ﺧﻮﺩ ﺑﺠﺎﻧﻤﻴ&#= 64405;ﺬﺍﺭﺩ'ﻣﮕﺮ ﺁﻧﭽﻪﮐﻪ ﺩﺭﻫ&#= 65256;ﺮﺑﺎﺷﺪ'ﮐﻪ ﻣﺤﻔﻮﻅ ﻣﻴﻤﺎ&#= 65255;ﺪ. ﺍﺯ ﺗﺎﺭﻳﺦ ﭘﺮ = ﻓﻌّﺎﻟﻴّﺖ ﻳﻚ ﻣﻠّﺖ' ﺟﺰ ﭼ= ﻨﺪ ﺃثر ﻫﻨﺮﻯ ﺑﺎ= 5239;ﻰ ﻧﻤﻰ ﻣﺎﻧﺪ.ﻭ ﺍ= ﻳﻦ ﻧﻘﺶ ﺗﺎﺭﻳﺨﻰ &= #65259;ﻨﺮ ﺩﺭ ﺟﺎﻣﻌﻪ ﺍﺳ&= #65174;.ﮐﻪ ﻣﺎﻧﻨﺪ ﺫﺧﻴﺮ&#= 65257; ﺳﺎﺯﻯ ﻓﺮﻫﻨﮕ&#= 65264; ﺭﺍ ﺍﻳﻔﺎ ﻣﻴﮑ&= #65256;ﺪ. ﻫﻤﻴﺸﻪ ﺗﻠﺎﺵ &= #65259;ﻨﺮ ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ &= #65165;ﻣﻮﺭ ﺗﻮﻟﻴﺪﻯ ﺩﺭ ﺟ&= #65166;ﻣﻌﻪ'ﻣﺼﺮﻑ ﺷﺪﻧﻰ ﻧﻴﺴﺖ.ﺑ&= #65248;ﮑﻪ ﺑﺮﺍﻯ ﺣﻔﻆ ﺁﻥ = ﮐﻮﺷﻴﺪﻩﻣﻴﺸ= 5262;ﺩ. ﻫﻨﺮ ﺫﺧﻴﺮﻩ ﺗ&= #65166;ﺭﻳﺨﻰ ﻭ ﺳﻤﺒﻮﻟﻰ = ﻫﻨﺮﻯ' ﻭ ﻧﻤﻮﻧﻪﺍﻯ ﺑ&= #65198;ﺍﻯ ﺁﻳﻨﺪﮔﺎﻥ ﺍﺳ&#= 65174;. ﻣﺎﻧﻨﺪ ﮐﺴﻰ ﮐ&= #65258; ﻭﻗﺖ ﻭ ﭘﻮﻝ ﺻﺮ= ﻑ ﻣﻴﮑﻨﺪ'ﮐﻪ ﭼﻴ&= #65200;ﻯ ﻳﺎﺩ ﺑﮕﻴﺮﺩ'ﺷ&= #65166;ﻳﺪ ﺭﻭﺯﻯ ﺑﮑﺎﺭ ﺁ&= #65267;ﺪ. ﻣﺎﺩﻩ ﮐﻪ ﺑﺎ ﻫ= ﻨﺮ ﺷﮑﻞ ﮔﺮﻓﺖ'ﺁﻧ&= #64405;ﺎﻩ ﺁﻥ ﻣﺎﺩﻩ ﺗﻮﻟ&= #65268;ﺪ ﻫﻨﺮﻣﻨﺪ ﻣﺤﺴ&#= 65262;ﺏ ﺧﻮﺍﻫﺪ ﺷﺪ. ﻓﻌ= ّﺎﻟﻴّﺖ ﻫﻨﺮﻯ ﺑﺮﺍﻯ ﻧ&= #64405;ﻬﺪﺍﺭﻯ ﺍﺳﺖ.ﺯﻳﺮﺍ ﻧﻪ = ﻣﺼﺮﻓﻰ ﺍﺳﺖ ﻭ ﻧﻪ ﺣﺘﻰ= ﺩﺷﻤﻦ ﻏﺎﻟﺒﻰ ﺁﻧﺮﺍ &= #65255;ﺎﺑﻮﺩ ﺧﻮﺍﻫﺪ ﮐﺮﺩ.ﮐ&= #65258; ﻣﺼﺎﺩﺭﻩ ﺧﻮﺩ &= #65251;ﻴﮑﻨﺪ.ﺍﮔﺮ ﻗﺎﺑﻞ ﺍﻧﺘﻘﺎ&#= 65245; ﺑﺎﺷﺪ.ﺍﺻﻮﻟﺎ &= #65255;ﺎﺑﻮﺩﻯ ﺑﺎ ﻫﻨﺮ ﻣﺨﺎﻟ&= #65234;ﻫﻤﻴﺸﮕﻰ ﻫﺴﺖ.ﻣﮕﺮ ﻧﻪ ﺍ= ﻳﻨﮑﻪ ﮔﺎﻫﻰ ﻳﻚ ﮐﺒﻮ&= #65175;ﺮ ﺯﻳﺒﺎ ﺭﺍ ﻧﻤﻰ = ﺧﻮﺍﻫﻴﻢ ﺑﮑﺸﻴﻢ' ﮐﻪ ﺣﻴ= ﻒ ﻣﻴﺪﺍﻧﻴﻢ. ﻳﺎ = ﻇﺮﻑ ﺯﻳﺒﺎﺭﺍ ﺁﻟﻮ&#= 65193;ﻩ ﻏﺬﺍ ﻧﻤﻰ ﮐﻨﻴ&= #65250;.ﻭﻣﻌﺘﻘﺪﻳﻢ ﮐﻪ ﻫﻨﺮ ﻧﺒﺎﻳ&= #65194; ﻗﺮﺑﺎﻧﻰ ﮔﺮﺩ&#= 65193;. ﺍﻳﻦ ﺩﺭﻫﻨﺮ ﺗ&= #65208;ﮑﻴﻠﻰ ﺍﺳﺖ'ﻫﻤﺮﺍﻩ ﺻ&= #65262;ﺭﺕ ﺑﻤﺎﺩﻩ ﺗﺸﮑﻴ&#= 65246; ﻭ ﺷﮑﻞ ﻣﻴﺪﻫﺪ.= ﺍﻣﺎ ﻫﻨﺮﻫﺎﻯ ﻣﻮﺳ&#= 65268;ﻘﻰ ﻭ ﺭﻗﺺ ﮐﻪ ﻣﺎﺩ= ﻩ ﻧﺪﺍﺭﻧﺪ' ﺑﻨﻈ&= #65198; ﻣﻴﺮﺳﻨﺪ ﮐﻪ ﺯ&= #65165;ﺋﻞ ﺷﺪﻧﻰ ﻫﺴﺘﻨﺪ.&= #65261;ﻟﻰ ﺑﺎ ﺣﻔﻆ ﺃثر ﺁ&#= 65253;'ﺩﺭ ﺫﻫﻦ ﻧﺎﻇﺮ ﻭﻣ&= #65204;ﺘﻤﻊ'ﻭ ﺑﺮﭘﺎﺋﻰ ﻣﺮﺍ&#= 65203;ﻢ ﺍﺟﺘﻤﺎﻋﻰ ﻣﺨ&#= 65176;ﻠﻒ'ﺑﺎﺯ ﺍﻳﻦ ﻫﻨﺮ ﺑﺪﻳ&= #65254; ﺗﺮﺗﻴﺐ ﻣﺤﻔﻮ&#= 65221; ﻣﻴﮕﺮﺩﺩ.ﮔﺮﭼ&#= 65258; ﺑﻌﺪﻫﺎ (ﻧُﺖ)ﻭ&= #65187;ﻔﻆ ﺻﺪﺍ ﻭ ﻓﻴﻠﻢ ﭘ= ﻴﺪﺍ ﺷﺪ. ﻟﺬﺍ ﻣﻮﺳﻴ= ﻘﻰ ﻫم ثباﺕ ﺩﺍﺭʋ= 93;'ﮔﺮﭼﻪ ﻣﺎﺩﻩ ﺳﺨﺘﻰ ﺩ&= #65197; ﮐﺎﺭ ﺃثر ﻫﻨﺮ= 5263; ﺁﻥ ﻧﻴﺴﺖ.<o:p></o:p> ﺑ= ﺮﺧﻰ ﺍﺯ ﻣﺤﻘّﻘﻴﻦ &#= 65193;ﺭ ﺍﺭﺯﺵ ﺫﺧﻴﺮﻩ&#= 65165;ﻯ ﻫﻨﺮ ﺗﺮﺩﻳﺪ ﮐ&= #65198;ﺩﻩﺍﻧﺪ. ﺑﺎﻳﻦ ﺩﻟﻴﻞ ﮐ&= #65258; ﺫﺧﻴﺮﻩ ﺧﻮﺩ ﭘ&= #65262;ﻝ ﺳﺎﺯ ﻧﻴﺴﺖ.ﺑﻠ&= #64401;ﻪ ﻣﺤﺮﻭﻡ ﮐﺮﺩﻥ &= #65183;ﺎﻣﻌﻪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ . ﺫ= ;ﺧﻴﺮﻩ ﺳﺎﺯﻯ ﻫﻨﺮ'ﮔﺎ&= #65259;ﻰ ﺑﺖ ﭘﺮﺳﺘﻰ ﺍﻧ&= #65204;ﺎﻥ ﻋﺎﺷﻖ ﻫﻨﺮ ﻣﻴ&= #65208;ﻮﺩ.ﮐﻪ ﺧﻮﺩ ﻣﺨﺎﻟﻒ ﺧ&= #65194;ﺍ ﺷﻨﺎﺳﻰ'ﻳﺎ ﺣﻘ&= #65268;ﻘﺖ ﺍﻳﻦ ﺍﺣﻮﺍﻝ ﺩ&= #65197; ﺍﻧﺴﺎﻥ'ﺑﺮﺍﻯ &= #65175;ﮑﺎﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭﮔﺮﭼﻪ ﻣﻮﺯﻩ &= #65259;ﺎ ﺟﺎﻳﮕﺎﻩ ﺑﻬﺮ&#= 65257; ﮔﻴﺮﻯ ﻫﻤﮕﺎﻧ&#= 65264; ﺍﺯ ﻫﻨﺮ ﻗﺪﻳﻢ = ﻭﺟﺪﻳﺪ ﺍﺳﺖ'ﻭﻣﻮﺯﻩ ﻫ&= #65166; ﻭ ﺗﻤﺎﺷﺎﻯ ﻫﻨ&= #65198;' ﻫﻤﻴﺸﻪ ﺍﺭﺯﺵ &= #65153;ﻣﻮﺯﺷﻰ ﺩﺍﺭﺩ.ﻭﻣﻮﺯﻩ &= #65169;ﺪﻓﺖ ﻫﻨﺮ ﻭ ﺍﻣﻮﺭ ﻣ= ﺮﺩﻩ ﺩﻳﮕﺮﻧﻴﺴﺖ . ﻭ= ﺧﺎﻧﻪ ﻧﻴﺰ ﺟﺎﻯ ﺑﻬﺘ&= #65198;ﻯ ﺑﺮﺍﻯ ﻫﻨﺮ ﺍﺳ&= #65174;. ﮐﻪ ﮔﺮﻭﻩ ﻋﻠﺎ&= #65239;ﻤﻨﺪﺍﻥ ﺁﻥ ﺍﺻﺮﺍﺭ ﺩﺍ&= #65197;ﻧﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻋ&= #65252;ﻠﺎ ﻗﺴﻤﺖ ﺃﻋﻈﻢ ﻣ&= #65188;ﺼﻮﻟﺎﺕ ﻫﻨﺮﻯ ﻣﺼﺮﻑ ﺟ&= #65166;ﺮﻯ ﺩﺍﺭﺩ.ﻭﺫﺧﻴﺮ&#= 65257; ﻣﺨﻔﻰ ﭼﻮﻥ ﺟﻮ&= #65165;ﻫﺮ ﻧﻴﺴﺖ.ﻭ ﺫﺧﻴﺮ&= #65257; ﮐﺮﺩﻥ ﻫﻨﺮ'ﻣﻌ&= #65256;ﻰ ﺻﺮﻓﻪ ﺟﻮﺋﻰ ﺩ&= #65197; ﺍﺳﺘﻌﻤﺎﻝ ﺩﺍ&#= 65197;ﺩ.ﻭﻧﻪ ﻣﺨﻔﻰ ﮐﺮﺩﻥ ﺩ&= #65197; ﺍﻧﺒﺎﺭ'ﺍﺯ ﺗﺮ&= #1587; ﺭﺑﻮﺩﻩ ﺷﺪﻥ. ﺻ= ﺮﻓﻪ ﺟﻮﺋﻰ ﻭ ﺍﺣﺘﻴ&= #65166;ﻁ ﺍﺯﺗﺮس ﺯﻭﺍﻝ</s= pan> </spa= n>ﻳﻚ ﺃثر ﻫﻨ᥷= 8;ﻯ ﺍﺳﺖ.ﻟﺬﺍ ﻫﻨﺮ = ﭘﺮﺳﺘﻰ ﻣﺨﺎﻟﻒ ﺩﺭﻭﻳ&#= 65208;ﻰ ﻣﻴﺒﺎﺷﺪ ﻭ ﮐﺎ&= #65251;ﻠﺎﻥ ﺍﻟﻬﻰ ﺍﺯ ﻫﺮ ﻟ= ﺤﺎﻅ ﻣﻴﺘﻮﺍﻧﻨﺪ ﻫ&#= 65256;ﺮﻣﻨﺪ ﺑﻤﻌﻨﻰ ﻭﺍﻗﻌ&#= 65264; ﺷﻮﻧﺪ ﮔﺮﭼﻪ ﺩ&= #65197;ﻭﻳﺸﺎﻥ ﻧﻴﺰ ﺗﺮﺑﻴﺘﻬ&#= 65166;ﻯ ﺩﺭﻭﻳﺸﻰ ﺧﻮﺩ&#= 65197;ﺍ ﺩﺍﺭﻧﺪ.ﺣﻔﻆ ﺁ&= #1579;اﺭ ﻫﻨﺮﻯ ﺍﺷﻴاء = 5227;ﺰﻳﺰ ﻣﻌﻨﻰ ﺩﺍﺷﺘﻦ &= #65165;ﺳﺮﺍﺭ ﺩﺭﺑﺮ ﺩﺍﺷﺘﻦ'&= #65261; ﻳﺎﺁﺷﮑﺎﺭ ﺷﺪ&#= 65253; ﻧﺪﺍﺭﺩ. ﻭ ﺑﺮﺍ= ﻯ ﺧﻮﺩ ﺩﺭ ﺭﻭﺯﻫ&= #65166;ﻯ ﺧﺎﺹ ﻣﺼﺮﻑ ﺩﺍ&= #65197;ﺩ .<o:p></o:p> ﻫﻨﺮ ﺗﻨ= ;ﻬﺎ ﻳﻚ ﭘﺪﻳﺪﻩ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﻧﻴﺴﺖ'ﭼﻪ ﻫﻨﺮ = ﻣﺎﺩﻯ ﻳﺎ ﻫﻨﺮﻫﺎﻯ ﺍ&= #65247;ﻬﻰ.ﺗﺎ ﮔﺮﻭﻫﻰ ﺑﮑﺎﺭ &= #65259;ﻨﺮﻣﻨﺪ ﻣﺤﺘﺎﺝ ﺑﺎﺷﻨ&#= 65194;.ﺑﻠﮑﻪ ﻋﻠﺎﻭﻩ ﺑﺮ ﺗﻔ&= #65204;ﻴﺮ ﺍﺟﺘﻤﺎﻋﻰ'ﻫﻨ&#= 65198; ﺧﻮﺩ ﻳﻚ ﻓﻌّﺎ&#= 65247;ﻴّﺖ ﻓﺮﺩﻯ ﻭ ﺧﻮﺩ ﺑ= ﺨﻮﺩﻯ ﻭ ﻣﻌﺒّﺮ ﺁﺯﺍ&#= 65193;ﻯ ﺍﺳﺖ. ﺫﻭﻕ ﻭ ﺍﺣ= ;ﺴﺎس ﻫﻨﺮﻯ ﺩﻟﻴﻞ ﻫ&= #65252;ﻴﻦ ﺫﺍﺕ ﻭ ﺷﺨﺼﻰ ﺑ= ﻮﺩﻥ ﻫﻨﺮ ﺍﺳﺖ.ﮐﻪ ﺣ= ﺘﻰ ﻗﺎﺑﻞ ﺗﻔﺴﻴﺮ &= #65165;ﺟﺘﻤﺎﻋﻰ'ﻳﺎ ﺗﺒﺪﻳﻞ ﺁﻥ ﺑﺄ&= #65251;ﺮﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻧﻤ&#= 65264; ﺑﺎﺷﺪ. ﻫﻨﺮ ﻧﺸ= ﺎﻧﻪ ﺗﮑﺎﻣﻞ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺍﺳﺖ'ﻭ ﻧﻪ ﺗﮑﺎ= ﻣﻞ ﺟﺎﻣﻌﻪ.ﻫﻨﺮﻣ&#= 65256;ﺪ ﮐﺴﻰ ﺍﺳﺖ'ﮐﻪ ﺗ= ﻮﺍﻧﺴﺘﻪ ﺑﺰﺑﺎﻧﻰ ﺳﻤﺒ&#= 65262;ﻟﻴﻚ'ﻭ ﺑﻰ ﺯﺑﺎﻧﻰ ﻭﻟ&= #65264; ﺑﺎ ﻓﺮﻳﺎﺩ'ﮐﻪ = ﺗﻮﺍﻧﺴﺘﻪ ﺑﺠﺎﻣﻌﻪ ﺧﻮﺩ( = ﻧﻪ ) ﺑﮕﻮﻳﺪ.ﻭ ﺍﺯ ᥽= 1;ﻌﻴﺎﺭﻫﺎﻯ ﺭﺍﻳﺞ ﻋﻮﺍﻡ ﻓ&= #65198;ﺍﺗﺮ ﺑﺮﻭﺩ.ﮔﺮﭼﻪ ﻣ&= #65262;ﺟﻮﺩ ﺟﻤﺎﻟﻰ &#= 65169;ﺎﺯ ﺍﺟﺘﻤﺎﻋﻰ ﺍﺳ&#= 65174;.ﻭﻟﻰ ﻧﻴﺎﺯ ﺟﻤﺎﻟﻰ &= #65165;ﺯ ﺃﺻﻞ ﺍﺟﺘﻤﺎﻋ&#= 65264; ﺳﺮﭼﺸﻤﻪﻧﮕﺮ= 5235;ﺘﻪ' ﮐﻪ ﻧﻴﺎﺯﻫﺎﻯ &= #65235;ﺮﺩﻯ ﺩﺭ ﺃﻣﺮ ﺗﮑﺎﻣ&= #65246; ﻓﮑﺮ ﻭﺭﻭﺍﻥ'ﻭ = ﺑﺎﻟﺄﺧﺮﻩ ﭘﺎﮐﺴﺎﺯﻯ ﻭ ﺁ&= #65267;ﻨﺪﻩ ﺑﻬﺘﺮ ﺳﺎﺯﻯ ﺩ&= #65197; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﻫﻨﺮ ﺩﺭ ﺍﺻﻞ ﻓ= ﺮﺩﻯ ﺍﺳﺖ'ﻭﻟﻰ ﻟﺒﺎ&= #1587; ﺍﺟﺘﻤﺎﻋﻰ ﺩﺍ&#= 65197;ﺩ.ﻫﻨﺮ ﺩﻟﻴﻞ ﺍﺳﺖ'ﮐﻪ = ﻣﻘﺎﻣﺎﺕ ﺍﻧﺴﺎﻧﻰ ﺍﺯ ﻟ&= #65188;ﺎﻅ ﺗﮑﺎﻣﻞ ﭘﺸﺖ ﮔ&= #65198;ﺩﻥ </spa= n>ﻫﺴﺘﻨﺪ.ﻭ ﮐ= 79;رﺗﻰﺑﻨﺎﻡ ﺟﺎﻣﻌﻪ ﻳﻚ ﺩﺳ&= #65174; ﺩﺭ ﮐﺎﺭ ﻫﻨﺮ ﻧ= ﻴﺴﺖ. ﺑﻨﻈﺮ ﺭﻳﺒﻮ' ﻫ= ﻨﺮ ﺍﺯ ﻓﺮﺩ ﺳﺮﭼﺸ&= #65252;ﻪ ﻣﻴﮕﻴﺮﺩ ﻭﺑﺎ&#= 65199; ﺑﻔﺮﺩ ﺑﺎﺯ ﻣﻴ&= #64405;ﺮﺩﺩ.ﮔﺮﭼﻪ ﻣﻮﺿﻮﻋﺎﺕ ﺁﻥ &= #65165;ﺟﺘﻤﺎﻋﻰ ﺍﺳﺖ. ﺑﻨﻈﺮ ﺩﻟ= ﺎﮐﺮﻭﺍ'ﻫﻨﺮ ﻣﻨﻌﮑس ﮐﻨﻨﺪ= 5257; ﺟﺎﻣﻌﻪ ﺧﺎﺹ ﻭ&= #65203;ﻄﺢ ﺗﮑﺎﻣل اﻣثا᥼= 5; ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ.ﻭﻧﺒﺎﻳﺪ &= #65153;ﻧﺮﺍ ﺍﺳﺘﺎﺗﻴﻚ ﺍﺟ&#= 65176;ﻤﺎﻋی ﻮﺍﻳﺴﺘﺎ ﺑﺪﺍ&#= 65255;ﻴﻢ. ﺯﻳﺮﺍ ﺗﻌﺒﻴﺮ &= #65259;ﻨﺮﻯ ﺍﺯ ﻣﺴﺎﺋﻞ ﺟﻤ&= #65228;ﻰ ﻭ ﺍﺟﺘﻤﺎﻋی ﻤ&#= 65268;ﺒﺎﺷﺪ.ﻭ ﺑﺰﻳﺒﺎﺋﻰ ﺷﻨ&#= 65166;ﺳﻰ ﮐﺎﺭ ﻧﺪﺍﺭﺩ.ﮐ&= #65258; ﺗﻌﺒﻴﺮ ﺣﺎﻝ ﺧ&= #65262;ﺩ ﻫﻨﺮﻣﻨﺪ ﻣﻴﭙ&#= 65198;ﺩﺍﺯﺩ. ﻫﻨﺮ ﺩﺭ ﺍﺣﺘﮑ&= #65166;ﺭ ﻣﻮﺿﻮﻋﺎﺕ ﻧﻤ&#= 65264; ﺑﺎﺷﺪ'ﺑﻠﮑﻪ ﺩ&= #65197; ﻧﻮﻉ ﺗﻌﺒﻴﺮﺍ&#= 65173; ﻭ ﺍﻧﻌﮑﺎﺳﻬﺎ&#= 65263; ﻫﻨﺮﻯ ﺍﺳﺖ .<o:p></o:p></spa= n> ﺷﮑﻞ ﺟﻤ= ;ﺎﻟﻰ ﺯﻳﺒﺎ'ﻳﻚ ﻣﺴﺄ&= #65247;ﻪ ﺭﺍﺑﻄﻪ ﺑﻴﻦ ﺻ&= #65262;ﺭ ﻧﻔﺴﺎﻧﻰ ﻭ ﺗﺨ&= #65268;ّﻠﺎﺕ ﻫﻨﺮﻣﻨﺪ' ﺑﺎﺿ&= #65166;ﻓﻪ ﺗﻌﺒﻴﺮ ﻭ ﺑﻴﺎ&= #65253; ﻭ ﺍﻧﻌﮑﺎس ﻣﺎ&#= 65193;ﻯ ﺍﺳﺖ.ﺭﻭﺍﺑﻂ ﺗ&= #65166;ﺭﻳﺨﻰ ﺑﻴﻦ ﺍﻳﻦ ﺻﻮﺭ&= #1578; هاﻯ ﻧﻔﺴﺎﻧﻰ = 5169;ﺎ ﺗﺼﻮﺭﺍﺕ ﺟﻤﻌ&#= 1740; هست . ﺩﺭ ﻏﻴﺮ ﺳ&= #65166;ﻟﮑﺎﻥ ﺍﻟﻬﻰ ﭼﻨﻴﻦ ﺍ&= #65203;ﺖ.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ'ﺣﺘﻰ ﺻ&= #65262;ﺭ ﻧﻔﺴﺎﻧﻰ ﻭ ﺭؤ&#= 65267;ﺎﺋﻰ ﺧﻮﺩﺭﺍ'ﮐﻪ ﺍﺯ = ﺟﻤﻊ ﮔﺮﻓﺘﻪﺍﻧﺪ'ﺍ&#= 65199; ﺧﻮﺩ ﺗﺨﻠﻴﻪ ﺳ&= #65248;ﻮﮐﻰ ﻣﻴﻨﻤﺎﻳﺪ. ﻭﻟ&= #65264; ﺍﻳﻦ ﺭﺍﺑﻄﻪ ﻗ&= #65166;ﺑﻞ ﺍﻧﮑﺎﺭ ﻧﻴﺴﺖ.&= #65261; ﺍﺳﺘﺎﺗﻴﻚ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﮐﺎﺷﻒ ﺭﻭﺍﺑﻂ &= #64400;ﺎﺭ ﻫﻨﺮﻯ'ﻭ ﻣﺤﻴﻂ = ﺍﺟﺘﻤﺎﻋﻰ ﻣﻴﺒﺎﺷﺪ. ﻫﺸﻴ&= #65166;ﺭﻯ ﺟﻤﺎﻟﻰ ﻧﻴﺰ ﻳ&= #65242; ﺑﻴﺪﺍﺭﻯ ﻭﻫﺸ&#= 65268;ﺎﺭﻯﺴﺮﺑﺴﺘʌ= 58; ﻧﻤﻴﺒﺎﺷﺪ ﻭﮐ&#= 65166;ﺭ ﻫﻨﺮﻯ ﻧﻴﺰ ﻳﻚ = ﻗﻠّﻪ ﺭﻭﺣﻰ ﻧﻴﺴﺖ'ﺑ&= #65248;ﮑﻪ ﻧﻮﻋﻰ ﺍﺩﺍﻣﻪ &= #65227;ﻘﻞ ﻫﻨﺮﻣﻨﺪ ﺍﺯ ﻋ&= #65240;ﻞ ﺟﻤﻌﻰ ﺟﺎﻣﻌﻪ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﻏ= ﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺳ&= #65220;ﺢ ﺑﺪﺍﺋﻰ ﻭ ﻋﻤﻮ&= #65251;ﻰ ﺧﻮﺩ'ﻭ ﺩﺭ ﺑﺎﺯ= ﮔﺸﺘﮕﺎﻥ ﺍﻟﻬﻰ ﺑﺨﻠﻖ ﮐ&= #65166;ﻣﻞ ﺷﺪﻩ ﺭﻭﺣﻰ'ﻋﻘ&= #65246; ﮐﻠّﻰ ﻭﺍﻟﻬﻰ &#= 65261; ﺍﻟﻬﺎﻣﻰ ﺧﻮﺩ &= #65197;ﺍ'ﺑﻌﻘﻞ ﺟﻤﻌﻰ ﺗﻨﺰﻳﻞ &= #65251;ﻨﻄﻘﻰ ﻣﻴﺪﻫﻨﺪ.ﻭ ﺑﺎ&= #65199; ﺩﻧﺒﺎﻟﻪ ﻋﻘﻞ &= #65165;ﻟﻬﻰ ﺧﻮﺩﺭﺍ'ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﺩﺭﺑﻴﻦ ﻣﻌﻘﻮ&#= 65247;ﺎﺕ ﻣﺎﺩﻯ ﻭ ﻋﺎﻣﻴ&= #65166;ﻧﻪ ﻗﺮﺍﺭ ﻣﻴﺪﻫﻨ&#= 65194; ﺗﺎ ﻣﺴﺘﻌﺪﺍﻥ&#= 65193;ﺭﻙ ﺑﻴﺸﺘﺮ ﮐﻨﻨﺪ.&= #65165;ﻟﺒﺘﻪﮔﺎﻫی اﻧﻔﺼﺎﻝ ﻧﻔﺴ= 5166;ﻧﻰ ﺑﻴﻦ ﻫﻨﺮﻣﻨﺪ &= #65261; ﺟﺎﻣﻌﻪ ﺩﺳﺖ ﻣ&= #65268;ﺪﻫﺪ'ﻭﻟﻰ ﻋﺮﺿﻰ ﻭ ᥽= 1;ﺼﻨﻮﻋﻰ ﺍﺳﺖ. ﻭﻧﻮﻋﻰ ﺟ= ﺪﺍﺋﻰ ﻫﻤﺮﺍﻩ ﺗﻮﺍﺟ&#= 65194; ﺑﺎﻃﻨﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﭘس ﺟﺪﺍﺋﻰ ﺳﻄﺤﻰ &= #65251;ﻴﺒﺎﺷﺪ' ﺗﺎ ﺟﺪﺍﺋﻰ ﻋﻤ&= #65240;ﻰ. ﺑﻠﮑﻪ ﺷﻌﻮﺭﻯ &= #65165;ﺳﺖ ﻭﺧﻮﺩﺁﮔﺎﻩ'ﻭ &= #65255;ﻪ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ.&#= 65261;ﺍﻧﻔﺼﺎﻝ ﻧﻔﺴﺎﻧﻰ ﻋﻤﻠ&#= 65264; ﺍﺭﺍﺩﻯ ﺍﺳﺖ'ﮐ&= #65258; ﻋﻤﻠﺎ ﺩﺭ ﻣﺴﺘ&= #65228;ﺪﺍﻥ ﺳﻠﻮﻙ ﻭ ﺳﺎﻟﮑ&= #65166;ﻥ ﻣﻮﻓﻖ' ﭼﻪ ﺭﺳﺪ= ﺑﮑﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﻭ&= #65183;ﻮﺩ ﺩﺍﺭﺩ. ﺯﻳﺮﺍ ﺧ= ﻮﺩ ﻋﺎﻟﻢ ﻧﻔﺴﺎﻧ&#= 65264; ﺭﻭﺍﻧﻰ'ﺍﺯ ﻭﺍ&= #65187;ﺪﻫﺎﻯ ﻓﺮﺩﻯ ﺗﺸﮑﻴﻞ &= #65255;ﺸﺪﻩ ﺑﻠﮑﻪ ﺑﻴﻦ ﺫﺍ&= #65173; ﺍﻓﺮﺍﺩ ﺍﺗّﺼ= 5166;ل ﺠﻤﻌﻰ ﺩﺍﺭﻧﺪ.&= #64400;ﻪ ﻭﺍﻗﻌﻪ ﺟﻤﺎﻟ&#= 65264; ﺁﻧﺮﺍ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﻧﺸﺎﻥ ﺑﺪﻫﺪ. ﻟ= ﺬﺍ ﺟﻬﺎﻥ ﺟﻤﺎﻟﻰ &= #65261;ﺯﻳﺒﺎﺋﻰ'ﻧﻤ= 5264; ﺗﻮﺍﻧﺪ ﺭﻭﺍﺑ&#= 65218; ﻫﻨﺮ ﻭ ﺩﻳﮕﺮ ﻓ= ﻌّﺎﻟﻴّﺘﻬﺎʌ= 63; ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ &= #65255;ﺎﺩﻳﺪﻩ ﺑﮕﻴﺮﺩ. ﺍﺳﺘﺎ&= #65175;ﻴﻚ ﭼﻴﺰﻯ ﺟﺰ ﻋﻠﻢ = ﺣﺴّﺎﺳﻴّﺖ ﻭﺟﺪﺍﻧﻰ ﻧﻴﺴ&#= 65174;.ﺑﺎ ﺁﮔﺎﻫﻰ ﺑﺮﺭﺳ&#= 65264; ﮐﻨﻨﺪﻩ ﺃثر ﻫ= 5256;ﺮﻯ ﺩﺭ ﺭﻭﺍﻥ ﻣﺎ ﻫ= ﺴﺖ.ﮐﻪ ﺍﺯ ﺁثاﺭﻋﺮﻓA= 166;ﻧﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ'ﭼﻮﻥ ﻣﻮﻟ&= #65166;ﻧﺎ ﻭ ﺣﺎﻓﻆ ﻭ ﻏﻴﺮ= ﻩ ﻣﻴﺪﺍﻧﻴﻢ. ﺟﻬ&= #65166;ﻥ ﺭﻭﺍﻥ ﺍﻓﺮﺍﺩ &= #65231;ﻴﺮ ﺳﺎﻟﻚ'ﺩﺭ ﺳﻄﺢ = ﺟﻤﻌﻰ ﻧﻮﻋﻰ ﺟﻤﻊ ﻭﻭ&= #65165;ﺣﺪ ﻫﺴﺖ.ﻭﻟﻰ ﺩﺭ ﮐ= ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺩﺭﺭﺏّ &#= 65165;ﻟﻨﻮﻉ ﺷﻬﻮﺩﻯ ﺁﺧﺮ ﺧ&= #65262;ﺩ ﺟﻤﻊ ﻫﺴﺘﻨﺪ'ﮐ&= #65258;(ﺟﻢ)ﻭ ﺍﻟﻬﻰ می گرﺩʌ= 55;ﺪ'ﻭ(ﺟﻤﻌﻪ)ﺭﻭʋ= 99; ﻧﺠﺎﺕ ﻭﻣﺼﻮﻧ&#= 65268;ّﺖ ﻭ ﻣﻌﺎﻓﻴّﺘﻬ= 5166;ﻯ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ.<o:p></o:p> ﻟﺬﺍ ﻋﻠ= ;ﻤﺎﻯ ﺍﺟﺘﻤﺎﻉ ﻭ ﺟﺎ&= #65251;ﻌﻪ ﺷﻨﺎس ﺑﻴﻦ ﺩﻳ&#= 65254; ﻭ ﻫﻨﺮ ﺭﺍﺑﻄﻪ = ﺑﺮﻗﺮﺍﺭ ﮐﺮﺩﻩﺍﻧﺪ. ﻭ ﭘ= ﺪﻳﺪﻩ ﺟﻤﺎﻟﻰ ﺭﺍ ﭘﺮ&= #65261;ﺭﺵ ﻳﺎﻓﺘﻪ ﺩﺍﻣﺎ&#= 65253; ﻣﻌﺒﺪ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ.ﻭ ﻳﺎ ﻫﻤﺮﺍﻩ ﺭﺳ&= #65166;ﺋﻞ ﻭ ﮐﺘﺐ ﻣﻘﺪس ﮐ&= #65258; ﺗﺰﻳﻴﻨﻰ ﻫﻨﺮ&#= 65263; ﺩﺍﺭﻧﺪ.ﻭ ﻣﻌﻤ&= #65166;ﺭﻯ ﺍﻭﻟﻴﻦ ﻫﻨﺮﻫ&#= 65166;ﻯ ﺑﺸﺮﻯ ﺍﺳﺖ'ﮐﻪ = ﺷﺎﻫﮑﺎﺭﻯ ﺁﻥ ﺩﺭ ﻫﻤﻪ &#= 65183;ﺎ ﻭﺯﻣﺎﻧﻰ ﺩﺭ ﻣ&= #65228;ﺎﺑﺪ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ.&= #64404;ﻮﺋﻰ ﺑﺮﺍﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﻫﻨﺮﻧﻤﺎﺋﻰ ﻣ&#= 65268;ﮑﻨﻨﺪ ﻭ ﻳﺎ ﻋﻮﺍﻡ ﺭﺍ= ﺯﻳﻨﺖ ﻣﻌﺎﺑﺪ ﻓﺮﻳﺐ &= #65169;ﺪﻫﺪ.ﮐﻪ ﺩﻳﺪﺍﺭﻯ ﺍﺯ ﻣ&= #65228;ﺒﺪ'ﻭ ﻣﮑﺎﻥ ﻣﻘﺪس ﻳ&#= 65166; ﻣﻘﺒﺮﻩ ﺍﻭﻟﻴ&#= 65166; ﺑﻨﻤﺎﻳﻨﺪ. ﺳﺎ&= #65191;ﺘﻤﺎﻥ ﻣﻌﺒﺪ ﻭ ﺳﭙس ﺯ&= #65267;ﻨﺖ ﻣﻌﺒﺪ'ﻭ ﺯﻳﻨﺖ = ﺭﺟﺎﻝ ﺩﻳﻨﻰ ﺩﺭ ﻣﻌﺒ&= #65194;'ﻭ ﺣﺘﻰ ﺯﻳﻨﺖ ﻣﺮ&= #65165;ﺟﻌﺎﻥ ﻣﻌﺒﺪ'ﻭﺗﻤﺮﮐ&#= 65200; ﻫﻨﺮﻯ ﺩﺭﻣﻌﺒ&#= 65194; ﻣﻘﺪس 'ﺑﺨﺎﻃﺮ &= #65175;ﻘﺪّس ﻫﻨﺮ ﺑﺮﺍﻯ ﻫﻨ&= #65198;ﻣﻨﺪ ﺍﺳﺖ.ﮐﻪ ﺑﺮﺍﻯ = ﺧﺪﺍ ﻭﺣﻘﻴﻘﺖ ﻭ ﺁﺧ&= #65198;ﺕ ﺧﻮﺩ ﮐﺎﺭ ﻣﻴﮑ&= #65256;ﺪ.ﻭ ﻫﻨﺮ ﺭﺍ ﻋﺒﺎﺩ&= #65173; ﺧﻮﺩ'ﻭﻭﺍﺳﻄﻪ &= #65193;ﺭ ﺗﻌﺒﻴﺮ ﻋﺒﺎﺩ&#= 65263; ﺧﻮﺩ ﺑﺎ ﺧﺪﺍﻭ&= #65255;ﺪ ﻣﻴﺪﺍﻧﻨﺪ. ﻧﺎ&= #65223;ﺮﺍﻥ ﻋﻈﻤﺖ ﻣﻌﺒﺪ ﻭ = ﺯﻳﻨﺘﻬﺎﻯ ﺁﻥ'ﻫﻤﻴﻦ ﮔﻮﻧ&= #65258; ﺑﺎ ﺧﺪﺍ ﺻﺤﺒﺖ = ﻣﻴﮑﻨﺪ ﻳﺎ ﻣﻌﺒﺪ ﺭﺍ ﺧ= ﺎﻧﻪ ﺧﺪﺍ ﻭﺟﺎﻯ ﻭﺟ&= #65262;ﺩ ﺍﻭ ﻣﻴﺪﺍﻧﻨﺪ. = ﻣﻌﺒﺪ ﻭﺳﻴﻠﻪ &#= 65175;ﺤﺮﻳﻚ ﻋﺎﻃﻔﻪ ﻋﻤﻴﻖ &= #65259;ﻨﺮ ﻣﻨﺪ ﺩﺭ ﻣﻌﺒﺪ = ﺍﺳﺖ.ﮐﻪ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﻃ&= #65198;ﻑ ﻣﻴﺒﺎﺷﺪ. ﮐﺴﻴ&= #64401;ﻪ ﻗﺪﺭ ﻫﻨﺮﻯ ﺭﺍ = ﻣﻴﺪﺍﻧﺪ ﺧﻮﺩ ﻧﻴﺰ ﻫﻨﺮ&= #65251;ﻨﺪ ﺍﺳﺖ.ﻭﻧﻪ ﻣﺮﺩ&= #65249;.ﻭ ﺣﺘﻰ ﺁﻳﻨﺪﮔﺎ&#= 65253; ﺑﺨﺼﻮﺹ ﮐﻪ ﻫﻨ&= #65198; ﺍﺯ ﻫﻨﺮﻣﻨﺪ ﺍ&= #65247;ﻬﻰ ﺑﺎﺷﺪ. ﻟﺬﺍ ﻫﻨ= ﺮ ﻣﺠﺴﻤﻪ ﺳﺎﺯﻯ &= #65193;ﺭ ﺗﺤﺮﻳﻚ ﻋﺎﻃﻔ&#= 65258; ﺑﻴﺸﺘﺮﻯ ﭘﻴﺪ&#= 65165; ﺷﺪ.ﮐﻪ ﮔﻮﺋﻰ ﺯ= ﺍﺋﺮ ﻣﻌﺒﺪ ﺑﺎ ﺧﺪﺍ&= #65261;ﻧﺪ ﻭﻣﺮﺍﺗﺐ ﻣﻘﺪ&#= 1587; ﺍﻟﻬﻰ ﺧﻮﺩﺷﺎ&#= 65253; ﺯﻧﺪﻩ ﺭﻭﺑﺮﻭ &= #65259;ﺴﺘﻨﺪ. ﻭ ﭼﻮﻥ ﻋﺒﺎﺩﺕ = ﺑﺎ ﺟﺸﻨﻬﺎﻯ ﺟﻤﻌ&#= 65264; ﻫﻤﺮﺍﻩ ﺍﺳﺖ. ﺭ= ﻗﺺ ﻣﻘﺪس ﻭﻣﻮﺳﻴ= 5240;ﻰ ﻭ ﺁﻭﺍﺯ ﻭ ﺷﻌﺮ= ﻭ ﻏﺰﻝ ﻧﻴﺰ ﺩﻳﻨ&= #65264; ﺩﺭ ﻣﻌﺒﺪ ﻣﺠﺎ&= #65199;ﺷﺪﻩﺍﻧﺪ.ﻟﺬ= 5165; ﻫﻨﺮ ﻣﺎﺩﻯ ﺩﺭ = ﻣﻌﺒﺪ'ﻭ ﺩﺭ ﮐَﻨَﻒ'ﺩﻳ= 5254; ﺑﺰﺭﮔﺘﺮﻳﻦ ﭘ&#= 65194;ﻳﺪﻩ ﺍﺟﺘﻤﺎﻋﻰ ﮔﺮ&#= 65193;ﻳﺪ.<o:p></o:p> ﮐﻠ᥾= 8;ﺴﺎ ﺩﺭ ﻗﺮﻭﻥ ﻭﺳﻄ&= #65264;'ﺑﺘﺸﻮﻳﻖ ﻫﻨﺮ ﭘﺮﺩﺍﺧﺘ&#= 65256;ﺪ.ﻣﺎﻧﻨﺪ ﻣﻌﻤﺎﺭﻯ ﺭﻭﻣ&#= 65166;ﻧﻰ ﻭ ﮔﻮﺗﻰ. ﺩﻳﻦ ﮐ= ;ﻪ ﺭﺍﺑﻄﻪ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻣﺤﮑﻤﻰ ﺑﻴﻦ ﻣ&= #65198;ﺩﻡ ﺩﺍﺭﺩ'ﮔﺮﭼﻪ ﺍ&= #65197;ﺗﺒﺎﻁ ﺩﺭﺳﺖ ﺑﺎ ﺧﺪﺍ&= #65261;ﻧﺪ ﻭﺁﺭﺯﻭﻫﺎﻯ ﭘ&#= 65268;ﺎﻣﺒﺮﺍﻥ ﺁﻥ ﻣﺮﺩﻡ ﻭ ﺩﻳ= ﻦ ﺭﺍﻳﺞ ﻗﺸﺮﻯ ﻧ&= #65194;ﺍﺭﻧﺪ.ﭘس ﻣﻌﺒﺪ ﺑﺎﺷﮕﺎ&#= 65259;ﻰ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻣ&= #65188;ﻞ ﻣﻠﺎﻗﺎﺕ ﻭ ﺣﺘ&= #65264; ﺍﻧﺠﺎﻡ ﻣﻌﺎﻣ&#= 65248;ﺎﺕ ﺗﺠﺎﺭﺗﻰ'ﻭ ﺭﻭ&= #65165;ﺑﻂ ﺷﺨﺼﻰ ﻭﺗﻌﺼّ= 5170;ﺎﺕ ﺣﺰﺑﻰ ﻭﻣﺬﻫﺒ&#= 65264; ﺩﺭﺁﻣﺪﻩ'ﻭ &#= 65187;ﺘﻰ ﻧﻮﻋﻰ ﺗﻔﺮﻳﺢ &= #65261; ﮔﺮﺩﺵ ﺷﺪﻩ ﺍﺳ&= #65174;.ﻟﺬﺍ ﮐﻠﻴﺴﺎ ﻭﻫﻤﻪ &= #65251;ﻌﺎﺑﺪ ﺩﺭ ﻫﻤﻪ ﻧﻘﺎﻁ = ﺟﻬﺎﻥ'ﺩﺭ ﺍﻭﺝ ﻭﺍﺣﺪﻯ ﺍ&= #65183;ﺘﻤﺎﻋﻰ ﻭ ﺍﺣﺰﺍﺑﻰ ﺩﻳ&= #65256;ﻰ ﻭﻣﺬﻫﺒﻰ' ﻭﻭﺳ&= #65268;ﻠﻪ ﺩﺭ ﺩﺳﺖ ﺁﺧﻮﻧ&= #65194;ﻫﺎ ﻭ ﮐﺸﻴﺸﺎﻥ ﻭ ﺗ= ﺼﺎﺣﺐ ﺁﻧﺎﻥ'ﺑﺎ ﺣﮑﻮ&= #65251;ﺘﻬﺎ ﻭ ﺩﻭﻟﺘﻬﺎ ﮔﺮ&= #65193;ﻳﺪﻩ ﺍﺳﺖ. ﻣﺴﺠﺪ ﺍﺳ= ﻠﺎﻣﻰ ﺩﺭ ﺁﻏﺎﺯ ﮐﺎﻣ&= #65248;ﺎ ﺳﺎﺩﻩ'ﭼﻮﻥ ﺧﺎ&= #65255;ﻘﺎﻩ ﺩﺭﻭﻳﺸﺎﻥ ﺑﻮ&#= 65193;.ﻭ ﻧﻤﻮﻧﻪ ﺳﺎﺩﮔ&#= 65264; ﺯﻧﺪﮔﻰ ﺑﻮﺩ ﻭ&= #65247;ﻰ ﺑﺘﺪﺭﻳﺞ ﻫﻨﺮ&#= 65263; ﺷﺪ.ﻣﺴﺎﺟﺪ ﺁﺑ&= #65166;ﺩ ﻭ ﺩﻟﻬﺎ ﺧﺮﺍﺏ.= ﺳﭙس ﺧﺎﻧﻘﺎﻩ ﺟﺎﻯ &= #65227;ﺒﺎﺩﺕ ﻭﺍﻗﻌﻰ ﺷﺪ'ﮐﻪ = ﺑﺎﺯ ﺑﺘﺪﺭﻳﺞ ﺁﻧﺠ&#= 65166; ﻧﻴﺰ ﻫﻨﺮﻯ ﺷﺪ'= ﻭ ﻫﺮﺟﺎﺋﻰ ﺑﺮﻧ&#= 64403; ﻭﺳﺒﻚ ﻭ ﺳﻠﻴﻘ&= #65258; ﻣﺮﺩﻡ ﻭ ﻋﻘﺎﻳ&= #65194; ﺩﺭﻣﻴﺎﻳﺪ. ﻭ ﻟ= ﺬﺍ ﺻﺎﺩﻗﺎﻥ ﺩﺭ ﮐ&= #65166;ﺭ ﻋﺒﺎﺩﺕ ﺧﺪﺍ ﺑ&= #65198;ﺍﻯ ﺗﺰﮐﻴﻪ ﻧﻔس ﺧ&#= 65262;ﺩ ﺑﻨﻘﺎﻁ ﺩﻭﺭ ﺩ&= #65203;ﺖ ﺻﺤﺮﺍﺋﻰ ﻣﻨﺘ&#= 65240;ﻞ ﺷﺪ.ﺗﺎ ﺍﺯ</= span> &#= 65251;ﻈﺎﻫﺮ ﻫﻨﺮ ﻭﺯﻳﻨﺖ ﻫ&= #65166; ﻭﻣﺰﺍﺣﻤﻴﻦ ﻋ&#= 65170;ﺎﺩﺕ ﻭﺍﻗﻌﻰ ﻭﺳﻠﻮ&#= 64400;ﻰ ﺩﻭﺭ ﮔﺮﺩﻧﺪ.ﻭ&= #65267;ﺎ ﺯﻳﺮ ﺳﺎﻳﻪﺑﺎ&#= 65253; ﺳﺎﻟﻚ ﺩﺭ ﻋﺰﻟ&= #65176;ﮕﺎﻩ ﻭﻗﺮﺍﺭﮔﺎﻩ ﺍ&#= 65261;'ﺧﺎﻧﻪ ﻭﺍﻗﻌﻰ ﺧﺪﺍ ﮔ&= #65198;ﺩﻳﺪ.ﮐﻪ ﺩﺭ ﻇﺎﻫﺮ ﺁﻥ ﭼ= ﻴﺰﻯ ﻫﻢ ﻭﺟﻮﺩ ﻧﺪﺍ&= #65197;ﺩ' ﺟﺰ ﻓﻘﺮ ﻭ ﺑﻰ ﻫ= ;ﻨﺮﻯ ﻣﺎﺩﻯ.ﻭ ﺍﻳﻦ ﺳ= ﺎﻟﻚ ﺍﻟﻬﻰ ﻭ ﻣﻘﺪﺵ = ﺭﻧﮓ ﻓﺮﺩﻯ ﺭﺍ ﺩﺍﺭ&= #65193;. ﺳﭙﺶﻫﻨﺮﺍﺯ ﻣ&#= 65228;ﺒﺪ ﺑﻤﻨﺎﺯﻝ ﭘﺎﺩ&#= 65207;ﺎﻫﺎﻥ ﻭ ﺳﺮﻣﺎﻳﻪ ﺩﺍ&= #65197;ﺍﻥ ﺭﻓﺖ.ﻭﻫﻨﺮ ﺍﺯ = ﻣﻌﻨﻮﻳّﺖ ﻭ ﻫﻨﺮ ﺑﺮﺍﻯ ﺧ= ﺪﺍ ﺑﻴﺮﻭﻥ ﺷﺪ.ﻭﻭ&= #65203;ﻴﻠﻪ ﮐﺴﺐ ﭘﻮﻝ ﻭ ﻟﺬ= ﺕ ﮔﺮﺩﻳﺪ.ﻭ ﻋﺎﻗ&= #65170;ﺖ ﻫﻤﻪ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﺷﺪ. ﻫﺮﭼﻪ ﻣﻌﺮ= ﻭﻑ ﺗﺮ ﻭ ﺷﺎﻳﺪ ﻫﻨ= ﺮﻣﻨﺪ ﺗﺮ'ﮔﺮﻓﺘﺎﺭ ث&#= 1585;ﻭﺕ ﻭ ﺷﻬﺮﺕ ﻭ ﺷﻬﻮ= ﺕ ﺷﺪﻩ ﻭ ﻣﻴﺸﻮﻧ&= #65194;.ﻭﮐﻤﺘﺮ ﻫﻨﺮﻣﻨﺪﺍﻥ ﭼ&#= 65262;ﻥ(ﻣﻴﮑﻞ ﺁﻧﮋ)ﻭ ﻫﻨﺮﻣﻨ&= #65194;ﺍﻥ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﭘ&= #65268;ﺪﺍ ﺷﺪﻩ ﻭﻣﻴﺸﻮﻧ&#= 65194;. ﻗﺒﺎﺋﻞ ﺑﺪﺍﺋ&#= 65264; ﻭ ﺳﻴّﺎﺭ ﻫﻤﻴ&#= 65208;ﻪ ﻣﻬﺎﺟﺮ'ﻣﻌﺎﺑ&#= 65194;ﻯ ﻫﻢ ﻧﺪﺍﺭﻧﺪ ﮔ&= #65198;ﭼﻪ ﺍﺯﻫﻨﺮﻫﺎﻯ ﺳ&#= 65166;ﺩﻩ ﻧﻴﺰ ﺑﻰ ﺧﺒﺮ ﻧ= ﺒﻮﺩﻧﺪ. ﺍﻧﺴﺎﻥ ﻗﺒﻞ ﺍ&= #65199; ﺗﺎﺭﻳﺦ ﺑﺮ ﺳﻘ&= #65234; ﻣﻐﺎﺭﻩ ﻫﺎ ﻭ ﺩ= ﻳﻮﺍﺭﻫﺎ ﻧﻘّﺎﺷﻰ ﮐﺮﺩ= 5255;ﺪ.ﻭ ﻟﺬﺍ ﺑﺮﺧﻰ ﺭﻳ&= #65208;ﻪ ﻫﻨﺮ ﺭﺍ ﺍﺯ ﭘﺪ= ﻳﺪﻩ ﺩﻳﻦ ﺩﺍﻧﺴﺘﻪ&#= 65165;ﻧﺪ.ﻭﻗﺒﺎﺋﻞ ﺑﺪﺍﺋﻰ ﻧﻴﺰ ﺍ&= #65199; ﻧﻘّﺎﺷﻴﻬﺎ ﻭ= 5251;ﺠﺴﻤّﻪ ﻭﺑﺘﻬﺎﺋﻰ ﻗﺎ&#= 65169;ﻞ ﺍﻧﺘﻘﺎﻝ ﺑﺮﺍ&#= 65263; ﺍﻋﻤﺎﻝ ﺩﻳﻨﻰ &= #65165;ﺳﺘﻔﺎﺩﻩ ﮐﺮﺩﻧﺪ.ﻭ ﻏﺎﺭ&= #65259;ﺎ ﺟﺎﻯ ﻣﻌﺒﺪ ﻃﺒ&= #65268;ﻌﻰ ﻭ ﺯﻳﺎﺗﮕﺎﻩ ﺳ&= #65166;ﻟﻴﺎﻧﻪ ﻣﺮﺩﻡ ﺑﻮﺩﻩ ﻭ&= #65259;ﺴﺖ. ﺑﺮﺧﻰ ﺩﻟﻴﻞ ﻣ&= #65268;ﺂﻭﺭﻧﺪ'ﮐﻪ ﺣﻴﻮﺍﻧﺎﺕ ﻧﻴ&#= 65200; ﺩﺭ ﻋﻤﻞ ﺍﻧﺘﺨ&= #65166;ﺏ ﺟﻨس ﻣﺨﺎﻟﻒ ﺧ&#= 65262;ﺩ' ﮐﺎﺭﻫﺎﻯ ﻫﻨﺮ&#= 65263;'ﭼﻮﻥ ﺭﻗﺺ ﻭ ﻧﻤﺎﻳﺶ = ﺯﻳﻨﺖ ﭼﻮﻥ ﻃﺎﻭﻭس ﻣ&#= 65268;ﭙﺮﺩﺍﺯﻧﺪ.ﻭ ﺑﮕﻔﺘﻪ ﺩﺍﺭﻭ&#= 65267;ﻦ ﺣﻴﻮﺍﻥ ﻧﺮ ﺑﻌ&= #65252;ﻠﻴّﺎﺕ ﻫﻨﺮﻣﻨﺪﺍﻧﻪ &#= 65251;ﻴﭙﺮﺩﺍﺯﺩ'ﺗﺎ ﻣﺎﺩﻩ ﺭﺍ ﻣﺠﺬ&= #65261;ﺏ ﺧﻮﺩ ﮐﻨﺪ.ﺍﻟﺒ&= #65176;ﻪ ﺍﻳﻦ ﻫﻨﺮﻣﻨﺪ&#= 65263; ﻓﻄﺮﻯ ﺣﻴﻮﺍﻧ&#= 65166;ﺕ ﺭﻳﺸﻪ ﻫﺎﺋﻰ ﺩ&= #65165;ﺭﺩ'ﮐﻪ ﺩﺭ ﺍﻧﺴﺎﻥ ﻣﺘ&= #65252;ﺪﻥ ﻧﻴﺰ ﺑﺎﻗﻰ ﺍﺳ&= #65174;'ﻭ ﮐﺎﺭﻯ ﻃﺒﻴﻌﻰ &= #65251;ﻴﺒﺎﺷﺪ' ﻭﻧﻪ ﻣﺬﻫﺒﻰ ﻭ = ﻧﻪ ﺗﮑﺎﻣﻠﻰ ﺑﺮﺍ&#= 65263; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ.&= #65251;ﺎﻧﻨﺪ ﺧﻮﺍﺏ ﻭﻏﺬﺍ'ﺟ&= #65200;ﺋﻰ ﺍﺯ ﻓﻄﺮﺕ ﺣﻴﺎ&= #65175;ﻰ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺩ&= #65197; ﺟﻬﺎﻥ ﻧﻮﻋﻰ ﺧ&= #65262;ﺩ ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> ﺍﻧﺴﺎﻥ= ﺑﺮﺧﻠﺎﻑ ﺣﻴﻮﺍﻥ'ﺟﻨس ﺯ&#= 65253; ﺁﻥ ﺯﻳﺒﺎ ﺍﺳﺖ'= ﻭ ﺟﺬﺏ ﻣﺮﺩﺍﻥ ﻣ&= #65268;ﮑﻨﺪ.ﻟﺬﺍ ﺍﻧﺴﺎﻥ ﺩﺭ ﻣﺮ&= #65187;ﻠﻪ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ'&= #65175;ﺤﺖ ﺗﺄثیر ﺗﺮﺷّ᥶= 8;ﺎﺕ ﻏﺪﺩ ﺗﻨﺎﺳﻠﻰ &= #65191;ﻮﺩ ﺑﭽﻨﻴﻦ ﺍﻣﻮﺭ&#= 65263; ﻣﻴﭙﺮﺩﺍﺯﺩ.ﮐ&#= 65258; ﻣﺎ ﺁﻧﺮﺍ ﻫﻨﺮ&= #65263; ﻭ ﺟﻤﺎﻟﻰ ﻣﻴﭙ&= #65256;ﺪﺍﺭﻳﻢ.ﺣﺘﻰ ﻭﻗﺘﻰ ﺷﻌﺮ ﻭ ﺁ= ﻭﺍﺯ ﻭ ﺭﻗﺺ ﻭ ﻧﻤﺎﻳ= ﺸﻬﺎﻯ ﻋﺎﺷﻘﺎﻧﻪ ﺑﺎ&#= 65207;ﺪ' ﺑﻤﺮﺣﻠﻪ ﻓﺪﺍ&#= 64400;ﺎﺭﻯ ﻭ ﻭﻓﺎﺩﺍﺭﻯ ﻣ&= #65268;ﺮﺳﺪ.ﮐﻪ ﺍﻳﻦ ﻗﺴﻤﺖ ﺍﮔ&= #65198; ﻫﻤﺮﺍﻩ ﻫﺪﻑ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﻭ ﺳﻠﻮﮐ&= #65264; ﺩﺭ ﺷﺨﺺ ﺑﺎﺷﺪ'= ﻳﮑﻰ ﺍﺯ ﻭﺳﺎﺋﻞ ﮐﻨ&= #65176;ﺮﻝ ﻧﻔس ﻭﺧﻮﻳﺸﺘ= 5254; ﺩﺍﺭﻯ ﻣﻴﺒﺎﺷ&#= 65194; ﮐﻪ ﻣﻔﻴﺪ ﺃﻣﺮ = ﺗﺨﻠﻴﻪ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺑﺸﺮﻯ ﺍﺳﺖ.ﻭﻟ&= #65264; ﮔﻬﮕﺎﻩ ﺑﺎﻋث &#= 65251;ﺰﻳﺪ ﺁﻟﻮﺩﮔﻰ ﺭﻭﺍ&#= 65253; ﻣﻴﺸﻮﺩ.ﭼﻮﻥ ﻫ&= #65194;ﻑ ﻧﻬﺎﺋﻰ ﻭ ﺍﻟﻬ&= #65264; ﻧﺪﺍﺭﺩ'ﮐﻪ ﺳﺎ&= #65247;ﮑﺎﻥ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳ&#= 65248;ﻮﮐﻰ ﺩﺍﺭﻧﺪ. ﭘس ﺭﺍ&= #65169;ﻄﻪ ﻫﻨﺮ ﺑﺎ ﻣﻘﺎﻡ = ﺗﮑﺎﻣﻠﻰ ﻫﺮﮐس ﻣﻴﺒﺎﺷ= 5194;.ﻭﻫﻨﺮ ﻧﻴﺰ ﻣﻴﺘﻮﺍﻧ&#= 65194;.ﺑﺪﻧﺒﺎﻝ ﻫﺪﻑ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺍﻥ'ﻭ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺩ&= #65197; ﺷﻬﻮﺩﻫﺎ ﺑﺮﺍ&#= 65263; ﺗﮑﺎﻣﻞﮊﻧﺘﻴ= 5242; ﺭﻭﺣﻰ ﻣثبت ﺑA= 166;ﺷﻨﺪ.ﻭﻟﻰ ﻧﻪ ﻫﻨﺮ ﺁﺯﺍﺩ'= ﻳﺎ ﻫﺮﭼﻪ ﻫﻮس ﺭﻭ&#= 65165;ﻥ ﺁﻟﻮﺩﻩ ﺑﺎﺷﺪ. = ﻣﮕﺮ ﺩﺳﺘﻮﺭ ﻭ ﻫﺪﺍ&= #65267;ﺖ ﭘﻴﺮ ﺍﻟﻬﻰ ﺭﻓ&= #65176;ﻪ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺑﺮﺍﻯ ﺷﺨﺺ ﺳﺎ&= #65247;ﻚ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﺁ= ﻧﮕﺎﻩ ﻫﺮﻫﻨﺮ ﻭﮐﺎﺭ &= #65203;ﺎﻟﻚ ﺑﺮﺍﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﻇﺎ= ﻫﺮ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﻟﺬﺕ ﺑﺨﺶ ﻣﻴﺒ&= #65166;ﺷﺪ. ﻭﻟﻰ ﺑﺮﺍﻯ ﺧﻮ&= #65193; ﺳﺎﻟﻚ ﻟﺬﺗﻰ ﻧ&= #65194;ﺍﺭﺩ ﭼﻮﻥ ﺭﻗﺺ ﻭ ﺳﻤ= ﺎﻉ ﻋﺎﺭﻓﺎﻥ ﻭ ﺧﻠ&= #65204;ﻪﺭﻓﺘﻦ ﻣﻮﺯﻳﮑﺎﻝ ﺁﻧ&#= 65260;ﺎ'ﺩﺭ ﺣﺮﮐﺎﺕ ﻳﮑﻨﻮ&#= 65165;ﺧﺘﻰ ﻫﺪﻑﺩﺍﺭ ﺍﺳﺖ. = ﻭ الاّ ﻫﻨﺮ ﺍﺯ A= 203;ﺮﭼﺸﻤﻪ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻥ ﺍﺳﺖ. ﺣﺘﻰ ﺍﮔﺮ= ﺩﺍﺭﻭﻳﻦ ﺁﻧﺮﺍ ﺩﺭ ﺗﮑﺎ&= #65251;ﻞ ﻃﺒﻴﻌﻰ ﺍﻧﻮﺍ&#= 65225; ﻭﻧﻮﻉ ﺑﺸﺮﻯ<sp= an dir=3DLTR> </spa= n>ﻣؤثّر ﻣﻴﺪ&= #65165;ﻧﺪ.ﻭﻟﻰ ﺃثرﻣﻮﻗّﺖ ﺩʋ= 65;ﺭﺩ'ﮐﻪ ﻣﺎ ﻟﺬﺕ ﻣﻴﺨﻮ&= #65165;ﻧﻴﻢ.ﻭ ﻧﻪ ﺃثر ﺃﺑﺪﻯ &#= 64400;ﻪ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'&= #64400;ﻪ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﺎﻋث ﭘﺎﮐﺴﺎ= 5199;ﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65187;ﻴﻮﺍﻧﻰ ﺍﻧﺴﺎﻥ ﻣﻴﺸﻮ&#= 65193;.ﻭ ﻧﻪ ﻓﻘﻂ ﺑﺮﺧﻰ = ﺩﺍﺷﺘﻨﻰ ﻫﺎ'ﭼﻮﻥ ثرﻭﺕ &#= 65261; ﻓﺮﺻﺖ ﻭ ﭼﺸﻢ ﻫ= ﻢ ﭼﺸﻤﻰ ﻭ ﺭﻗﺎﺑ&= #65174; ﻭ ﺣﺴﺎﺩﺕ ﻣﻮﻟ&= #65194; ﻫﻨﺮ ﺍﺳﺖ' ﮐﻪ ﻣ= ;ﺤﺮﻭﻣﻴّﺘﻬﺎ= 5263; ﺍﻧﺴﺎﻥ ﺩﺭ ﺟﻬ&= #65166;ﻥ'ﺧﻮﺩ ﻧﻴﺰ ﻣﻮﻟّﺪ ﻫ&#= 65256;ﺮ ﺩﻳﮕﺮﻯ ﺍﺳﺖ. ﻭ= ﻟﺬﺍ ﻣﻴﮕﻮﺋﻴﻢ'ﺩﺭ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﻣﺤﺮﻭﻣ&#= 65268;ّﺘﻬﺎ' ﺍﻣﺘﺤﺎﻧﺎﺕ ﭘ&#= 1615;ﺮ ﻣﺤﻨﺖ ﺧﺪﺍﻭﻧ&#= 65194;ﻯ اﺳﺖ.ﮐﻪ ﺑﻠﺎﻳ&#= 65166; ﻭ ﻓﺘﻨﻪ ﻫﺎ'ﺩﺭ= ﻫﻔﺖ ﺳﺮﻧﻮﺷﺖ ﺳﻠﻮ&#= 64400;ﻰ'ﻣﺨﺼﻮﺹ ﺳﺎﻟﻚ ﭘس ﺍﺯ ﭘ&= #65268;ﻤﺎﻥ ﺳﻠﻮﻙ ﺍﺯ ﺧﺪﺍ&= #65261;ﻧﺪ ﺑﺮﺍﻯ ﺍﻭ ﻣﻴﺮ&= #65203;ﺪ ﺑﺮﺍﻯ ﺍﻣﺘﺤﺎ&#= 65253; ﺻﺪﻕ ﻭﺗﻮﺍﻥ ﺍ&= #65261; ﻣﻴﺒﺎﺷﺪ . ﺳﺎﻟ= ﻚ ﻋﺎﻗﻞ ﻭ ﺻﺎﺩﻕ'= ﻫﺮﭼﻪ ﺑﻠﺎﻳﺎ ﻭﻣﺤﺮ&#= 65261;ﻣﻴّﺘﻬﺎﻳﺶ ﺑﻴﺸﺘﺮ ﺑﺎﺷﺪ' = ﺳﭙﺎﺳﮕﺬﺍﺭ ﺗﺮ ﺍﺯﺧﺪﺍﻭﻧ&#= 65194; ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﺑﺎﻋث ﺗﻘﻮﻳﺖ &#= 65165;ﺭﺍﺩﻩ ﻭ ﺻﺒﺮ ﺳﺎﻟﻚ ﻭ= ﭘﺎﮐﻰ ﻋﻤﻴﻖ ﺗﺮ ﺩﺭﺭ&= #65261;ﺍﻥﺎﻭ'ﺍﺯ ﻣﻌﺎﻳﺐﻭﺻﻔﺎ= 5173; ﺣﻴﻮﺍﻧﻰ ﻭ ﺣﺘ&= #65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #64405;ﺮﺩﺩ.ﺗﺎﺟﺎﺋ= 5264; ﮐﻪ ﮔﻮﺋﻰ ﺳﺎﻟ&= #65242; ﺑﺮﺍﻯ ﻣﺮﮒ ﺍﺭ&= #65165;ﺩﻯ ﻭﺯﻭﺩﺭَس ﺁﻣA= 166;ﺩﻩ ﻣﻴﺸﻮﺩ'ﮐﻪ ﻣﺮ&= #64402; ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﻣ= ﻴﮕﻮﺋﻴﻢ.<o:p></o:p> ﺷﺎﻳﺪ ﻫ= ;ﻨﺮﻫﺎﻯ ﻃﺒﻴﻌﻰ ﺭﺍ ﻓﻄ&= #65198;ﻯ ﻭ ﮊﻧﺘﻴﮑﻰ ﺑﺨ&= #65262;ﺍﻧﻴﻢ.ﻭ ﻫﻨﺮﻫﺎﻯ ﺳﮑس &#= 65197;ﺍ ﺍﺑﺘﮑﺎﺭ ﺷﺨﺺ &= #65193;ﺭ ﺗﻮﺣﻴﺪ ﻋﻘﺪﻩ &= #65259;ﺎﻯ ﺭﻭﺍﻧﻰ ﺍﻓﺮﺍ&#= 65193;ﺑﺎﺷﺪ. ﻭ ﻳﺎ ﺃﻣﺮﻯ ﻣﻮ= ﺭﺩ ﻧﻴﺎﺯ ﺑﺪﻥ ﺍﻧ&= #65204;ﺎﻥ ﺍﺳﺖ. ﻭ ﺍﺯﺗﺤﺮ= ﻳﻚ ﻣﺪﺍﻭﻡ ﻏﺪﺩ ﻣ&= #65192;ﺘﻠﻒ ﺑﺪﻥ. ﭘس ﻫﻨﺮﻫ&= #65166;ﻯ ﻭﺍﻗﻌﻰ ﺭﺍ ﻫﻨ&= #65198;ﻫﺎﻯ ﺍﻟﻬﻰ ﻭ ﻣﻘﺪس &= #65251;ﻴﺨﻮﺍﻧﻴﻢ'ﮐ= 5258; ﻓﺮﺩﻭﺳﻰ ﻋﺎﺭ&#= 65233; ﺁﻧﺮﺍ ﺧﺎﺹ ﺍﻳ&= #65198;ﺍﻧﻴﺎﻥ ﻣﻴﺪﺍﻧﺴﺖ'ﺗﺎ &= #64400;ﺴﺎﻧﻰ ﮐﻪ ﺁﺭﻳﺎ ﻭ ﻧﺠ= ﺎﺕ ﻳﺎﻓﺘﻪ ﺍﺯ ﻧﻮ&= #65225; ﺑﺸﺮﻯ'ﻭ ﻳﺎ ﻧﻴ= ﺮﻭﺍﻧﺎ ﻭ ﺳﻴّﺪ ﻭ ﺟﻤﺸ&= #65268;ﺪ ﻭ ﻓﺮﻳﺪﻭﻥ ﮔﺮ&= #65193;ﻳﺪﻧﺪ. ﮐﻪ ﻓﺮّ ﺍﻟﻬﻰ &= #65261; ﺗﺎﺝ ﺷﺎﻫﻰ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺑﺮﺍﻯ ﭼﻨﺪ = ﺳﺎﻟﻚ ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﺍ= ﺯ ﻫﻨﺮﻫﺎﻯ ﻋﻠﻤ&#= 65264; ﻧﻴﺰ ﻣﻴﺘﻮﺍﻧ&#= 65268;ﻢ ﺑﮕﻮﺋﻴﻢ'ﮐﻪ ﺟ&= #65256;ﺒﻪ ﺻﻨﻌﺘﻰ ﻭ ﺭﻓﺎ&= #65257; ﺯﻧﺪﮔﻰ ﺗﮑﻨﻴ&#= 64401;ﻰ ﻭﻭﺳﻴﻠﻪ ﺭﺯﻕ &= #65251;ﺎﺩﻯ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ </spa= n>ﺳﺎﻟﻚ ﻣﻴﺒʋ= 66;ﺷﺪ. ﺭﻗﺺ ﺍﻗﻮﺍﻡ ﺑ&= #65194;ﺍﺋﻰ ﺭﺍ ﺩﺭ ﺑﻌﻀﻰ ﺣ= ﻴﻮﺍﻧﺎﺕ ﻣﻴﺘﻮﺍﻥ ﻳﺎﻓ&#= 65174;.ﻭ ﺷﺎﻳﺪ ﻫﻢ ﻣﻌﻠ&= #1617;ﻢ ﺭﻗﺺ ﺍﻗﻮﺍﻡ ﺑ&= #65194;ﺍﺋﻰ ﻫﻤﺎﻥ ﺣﻴﻮﺍﻧ&#= 65268;ﺖ ﺑﺎﺷﻨﺪ.ﻭ ﺑﺎﻟ&= #65156;ﺧﺮﻩ ﺭﻗﺎﺑﺘﻬﺎﻯ ﺟ&#= 65256;ﺴﻰ ﻭ ثرﻭﺕ ﺃﻧﺪﻭ= 5199;ﻯ ﻭ ﻟﺬﺕ ﺟﻮﺋﻰ ﻭ= ﺗﮑﺒّﺮ ﻭﺧﻮﺩ ﺑﺰﺭﮒ ﭘ&= #65256;ﺪﺍﺭﻯ' ﻭﺣﺘﻰ ﺳﺘﻤﮕﺮ&#= 65263; ﻭ ﺑﺮﺗﺮﻯ ﺟﻮﺋ&= #65264; ﺑﺮ ﺩﻳﮕﺮﺍﻥ ﺩ&= #65197; ﺑﻴﻦ ﺍﻓﺮﺍﺩ ﺟ&= #65166;ﻣﻌﻪ ﺧﻮﺩ'ﻧﻴﺰﺩﺭ<sp= an dir=3DLTR> </spa= n>ﺍﻗﻮﺍﻡ ﺑﺪʋ= 65;ﺋﻰ ﻭﻫﻢ ﺩﺭ ﺍﻧﺴﺎ&= #65255;ﻬﺎﻯ ﻣﺘﻤﺪﻥ ﻭﺟﻮﺩ &= #65193;ﺍﺭﺩ.ﺩﺭﻫﺮ ﺣﺎﻝ ﺍﮔﺮ ﺍﻋﻤ&= #65166;ﻝ ﻫﻨﺮﻯ ﺑﺪﺍﺋﻴ&#= 65166;ﻥ ﻃﺒﻴﻌﻰ ﻭ ﺑﺪﻭ&= #65253; ﻣﺠﺎﺯﺍﺕ ﺍﻟﻬ&#= 65264; ﭘس ﺍﺯ ﻣﺮﮒ ﺁﻧ&= #65166;ﻥ ﺑﺎﺷﺪ' ﻭﻟﻰ ﺩﺭ= ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ ﺷﺪﻩ ﻣﺘ&= #65252;ﺪﻥ ﻭ ﻓﻬﻤﻴﺪﻩ'ﺩﺭ = ﻓﺼﻮﻝ ﻧﻬﺎﺋﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ'ﺑﺎﻋث ﮐﺎﺭﻣﺎﻫﺎﻯ ﭘ&#= 1587; ﺍﺯ ﻣﺮﮒ ﻣﻴﺸﻮ&= #65193;.ﮐﻪ ﺑﺠﺎﻯ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ'ﺁﻧﺮﺍ </spa= n>ﺳﻴﺎﻩ ﺗﺮﻭ A= 153;ﻟﻮﺩﻩ ﺗﺮ ﻭ ﺑﺪ ﻃﻴﻨﺖ= ﺗﺮ'ﻭ ﺩﻭﺭﺗﺮ ﺍﺯ ﺧﺪ&= #65165; ﻭ ﺻﻔﺎﺕ ﻧﻴﮑﻮ&= #65263; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﻴﻨﻤﺎﻳﻨﺪ.ﮐ&#= 65258; ﻫﻤﻪ ﺑﺎﻳﺪ ﺑﺂ&= #65253; ﻧﻮﻉ ﺑﺮﺳﻨﺪ .ﭘ= س ﺑﻴﻦ ﻫﻨﺮ ﻣﺎﺩ&= #65263; ﻭﻫﻨﺮ ﺍﻟﻬﻰ ﺑ&= #65166;ﻳﺪ ﺗﺸﺨﻴﺺ ﺩﺍﺩﻩ &= #65207;ﻮﺩ.ﺍﮔﺮ ﻧﺘﻮﺍﻥ ﺗﺸﺨﻴ&#= 65210; ﺩﺍﺩ'ﭘﺶ ﻫﻨﻮﺯ = ﺩﺭ ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻫﺴ&= #65176;ﻨﺪ.ﻭ ﺗﻮﻟﺪﺍﺕ ﻧﺴﺦ &= #65169;ﺸﺮﻯ ﻣﺠﺪﺩ ﻭ ﺑﺪﺗﺮ'= ﻭ ﺣﺘﻰ ﺑﺎ ﻣ᥸= 4;ﺦ ﺣﻴﻮﺍﻧﻰ ﻭ ﺣﺘ&= #65264; ﻓﺴﺦ ﮔﻴﺎﻫﻰ ﻭ = ﺭﺳﺦ ﺟﻤﺎﺩﻯ ﻭﻭﺳﺦ &= #65175;ﺤﺖ ﺟﻤﺎﺩﻯ'ﻧﻴﺰ ﺩ&= #65197; ﺍﻧﺘﻈﺎﺭ ﺁﻧﺎ&#= 65253; ﭘس ﺯ ﻣﺮﮒ ﻫﺴﺖ.= ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘ&= #65264; ﺻﺪ ﺑﺎﺭﻩ ﺑﻨﻮ&= #65225; ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ'&= #65169;ﺎ ﻋﻘﻞ ﺑﻬﺘﺮ ﺑﺮ&= #65203;ﻨﺪ.ﻭﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺩﺭ ﺗﺰﮐ&= #65268;ﻪ ﺭﻭﺍﻥ ﺭﺍ ﺍﻧﺠ&= #65166;ﻡ ﺑﺪﻫﺪ ﻭ ﺑﻨﻮﺭ = ﺷﻬﻮﺩﻯ ﺭﻭﺡ ﺍﻟﻘﺪﺵ ﻗ&= #65166;ﺋﻢ ﺟﺒﺮﺋﻴﻞ ﺷﻬﻮ&#= 65193; ﺷﺸﻢ ﻭﺍﺟﺐ ﺑﺮ&= #65165;ﻯ ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺩﺭ ﺳﻠﻮ&= #64400;ﻰ ﺍﻟﻬﻰ ﺑﺮﺳﻨﺪ.&= #65261;ﺑﺎ ﻫﺮﻳﻚ ﺍﺯ ﻭﻟﺎ&= #65267;ﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﺳﻠﻮ&#= 64400;ﻰ ﻭ ﺗﮑﺎﻣﻠﻰ ﻭﺑ&= #65194;ﺭﺟﻪ ﭘﻴﺎﻣﺒﺮﻯ ﻧﻴ&#= 65200; ﺑﺮﺳﺪ'ﮐﻪ ﺑﺘﻮ&= #65165;ﻧﺪ ﺑﺎ ﺷﻬﻮﺩ ﺭﻭﺡ = القُدُس ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﻌﺪ ﺩﺭﺟﻬﺎﻥ &= #65175;ﻮﻟﺪ ﻧﻮﻉ ﺑﺮﺗﺮ ﺑﻴ&= #65166;ﺑﺪ. ﮐﻪ ﺷﺎﻳﺪ ﺑﻮﻟ&= #65166;ﻳﺖ ﻫﻔﺘﻢ ﻣﻬﺪﻯ ﻣ&= #65262;ﻋﻮﺩ'ﺧﻮﺩﺭﺍ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﻭﺣﺘﻰ ﻣﻌﺮﺍﺝ &= #65261; ﺍﺳﺮاء 'ﺗﺎ ﻋﺮ&#= 65205; ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﺑﺮﺳﺎﻧﺪ.ﮐﻪ ﺑ&= #65264; ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﺑﺮﺗﺮ ﺍﺯ ﻓﻮﻕ = ﺑﺸﺮﻯ'ﺗﺎ ﺍﻟﻠﻪ ﺭﺏّ ﺍﻟ&#= 65156;ﺭﺑﺎﺏ ﺩﺭ ﭘﻴﺶ ﻫﺴﺖ.ﮐ= ﻪ ﻭﺭﺍﻯ ﻫﻤﻪ ﺁﻧ&= #65260;ﺎ'ﺍﮐﻨﻮﻥ ﺭﺳﻴﺪﻥ ﺑﺸﻬﻮ&#= 65193; ﻗﺎﺋﻢ'ﻳﺎ ﺣﺪّ &= #65155;ﻗﻞ ﺩﺭ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ ﻣﺤﻤﺪﻯ'ﺑﺸﻬﻮ&#= 65193; ﭼﻬﺎﺭﻡ ﻣﺮﺗﻀ&#= 65262;ﻯ ﺍﻳﻠﻰ ﻭﺍﻳﻠﻴ&#= 65166;'ﮐﻪ ﻋﻠﺎﻣﺖ ﺭﺿﺎﻳ&#= 65174; ﺍﻟﻬﻰ ﺍﺯ ﺣﻴﺎ&= #65173; ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ</= span> </spa= n>ﺍﺳﺖ ﺭﺳﻴﺪʌ= 57; ﺑﺎﺷﺪ .<o:p></o:p> ﺩﺭ ﺍﻧﺴ= ;ﺎﻥ ﻣﺘﻤﺪﻥ'ﺑﺨﺼﻮ&#= 65209; ﺩﺭ ﺯﻧﺎﻥ'ﺍﻳﻦ = ﻫﻨﺮﻫﺎﻯ ﻓﻄﺮﻯ ﻭ ﻃﺒﻴﻌ&= #65264; ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ. = ﻭ ﺑﻘﻮﻝ ﮔﻮﺗﻪ' ﺍ= ﺩﻳﺎﻥ ﮐﻠﺎﺳﻴﻚ ﻓﺮﺍ&#= 65255;ﺴﻪ ﻧﻴﺰ'ﺗﻮﺟّﻪ ﻓ&#= 65198;ﺍﻧﺴﻮﻳﺎﻥ ﺑﻌﺸﻖ ﻭﺯﻥ ﻭ ﺳ= ﮑس ﺑﻮﺩﻩ ﺍﺳﺖ.ﺩﺭ = ﺣﺎﻟﻴﮑﻪ ﺩﺭ ﺷﺮﻕ ﺷﺎﻫﮑ&= #65166;ﺭﻫﺎﻯ ﺃﺩﺑﻰ ﻭ ﺷﻌﺮ ﻭ= ﻏﺰﻝ'ﮔﺮﭼﻪ ﻇﺎﻫﺮﺍ ﺑﺮﺍﻯ &= #65199;ﻧﺎﻥ ﻭﻣﻌﺸﻮﻗﻪ ﻫﺎ &= #65203;ﺮﻭﺩﻩ ﺷﺪﻩ'ﻭﻟﻰ</s= pan> &#= 65175;ﻤﺎﻣﺎ ﻋﺮﻓﺎﻯ ﺍﻟﻬﻰ &= #65169;ﺮﺍﻯ ﺳﻮﮊﻩﻫﺎﻯ ﻣﻘ&#= 65194;س ﺧﻮﺩ' ﺑﺨﺼﻮﺹ ﭘ= ﻴﺮ ﮐﺎﻣﻞ ﻭﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺳ&= #65198;ﻭﺩﻩ ﺷﺪﻩﺍﻧﺪ.ﻭ ﺧﻮ&= #65193; ﺷﺎﻋﺮ ﺩﺭ ﺣﮑﻢ = ﺯﻥ ﺑﺮﺍﻯ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ ﺧﻮﻳﺶ'ﺩﺭ ﺣﮑﻢ = ﻣﺮﺩ ﺑﺎ ﺍﺭﺍﺩﻩ ﺍﻟ&= #65260;ﻰ ﻣﻴﺪﺍﻧﺪ.ﮔﺮﭼ&#= 65258; ﭘﻴﺮ ﻭ ﺳﺎﻟﻚ ﺯ= ﻥ ﺑﺎﺷﻨﺪ ﻳﺎ ﻣﺮ&= #65193;. ﻣﻴﺘﻮﺍﻥ ﻫﻨﺮ &= #65199;ﻳﺒﺎﺋﻰ ﻭ ﺳﮑس ﺭﺍ'ﺍﺯ ﻣ= ﺤﺮﻭﻣﻴّﺘﻬﺎA= 263; ﻫﻨﺮﻣﻨﺪ ﺩﺍﻧ&#= 65204;ﺖ. ﻣﺎﻧﻨﺪ ﺗﻮﺟّ= 5258; ﺑﻴﺸﺘﺮ ﺑﻬﻨﺮ&#= 65251;ﻨﺪﺍﻥ ﺳﮑﺴﻰ. ﺣﺘﻰ ﺍﮔ= ﺮ ﺑﺮﺍﻯ ﺭﻫﺒﺮﺍ&#= 65253; ﺩﻳﻨﻰ ﺧﻮﺩ ﻧﻘ&= #1617;ﺎﺷﻰ ﻳﺎ ﺗﻮﺻﻴﻒ ﻭ ﺳ= ﺘﺎﻳﺶ ﺃﺩﺑﻰ ﻣﻴﮑﻨﻨ&#= 65194;.ﻭ ﻧﻴﺰ ﻣﺒﺎﻟﻐﻪ &= #65193;ﺭ ﺗﻮﺍﻟﺖ ﻋﺮﻭس &#= 65261; ﺯﻳﻨﺖ ﺁﻥ ﺑﺮ ﺧ= ﻠﺎﻑ ﺩﺍﻣﺎﺩ ﻭ ﺯﻳﻨ&= #65176;ﻬﺎﻯ ﻫﻮس ﺃﻧﮕﻴﺰ ﺟ&#= 65208;ﻨﻬﺎﻯ ﻋﺮﻭﺳﻰ'ﻭﻧﻮﻉ &= #65251;ﻮﺳﻴﻘﻰ ﻭ ﺍﺷﻌﺎﺭ ﺁﻥ' ﮔ= ;ﻮﺋﻰ ﻫﻤﻪ ﭼﻴﺰ ﺑﺮﺍ&= #65263; ﻋﺮﻭس ﺍﺳﺖ.ﮐﻪ &= #65165;ﻭ ﺭﺍ ﺑﺤﺠﻠﻪ ﻭ ﺗ= ﻘﺪﻳﻢ ﺑﺪﺍﻣﺎﻥ ﭘُﺮ= 5231;ﺮﻭﺭ ﻣﻴﺒﺮﻧﺪ.ﻭﺩﻳ&#= 64405;ﺮﺍﻥ ﺩﺭﺟﺎﺗﻰ ﺍﺯ ﺣ&= #65204;ﺎﺩﺕ ﻭ ﺍﺣﺴﺎس ﻣﺤﺮ&#= 65261;ﻣﻴّﺖ ﺍﺯ ﭼﻨﺎﻥ ﺷﺮﺍ&= #65267;ﻂ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺍﺣ= ﺴﺎس ﻣﻴﮑﻨﻨﺪ.ﮔﺮﭼ&#= 65258; ﺯﻥ ﺷﻮﻫﺮ ﺩﺍﺭ'= ﻭ ﻳﺎ ﻣﺮﺩ ﺯﻥ ﺩﺍ= ﺭ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﻭ = ﺣﺘﻰﺑﺮﺍﻯ ﺁﺭﺍﻳﺶ ﻭ ﺯﻳﻨ&= #65174; ﺳﮑﺴﻰ ﻫﻤﺮﺍﻫ&#= 65166;ﻥ ﻋﺮﻭس ﺍﺯ ﺩﺧﺘ&#= 65198;ﺍﻥ ﻳﺎ ﻫﻢ ﺩﻭﺷﺎﻥ = ﺑﺰﺭﮔﺴﺎﻝ' ﻳﻚ ﭘﺎ ﺧﻮﺩﺭﺍ = ﻋﺮﻭس ﺳﮑﺴﻰ'ﺑﺮﺍﻯ ﺩ&= #65267;ﮕﺮﺍﻥ ﻏﻴﺮ ﺍﺯ ﺷﻮﻫﺮ&= #65165;ﻥ ﺧﻮﺩ ﻧﺸﺎﻥ ﻣﻴ&= #65194;ﻫﻨﺪ.ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺯﻥ &= #65169;ﺘﻰ ﺯﻧﺪﻩ ﺑﭙﺎﻳﺶ &= #65259;ﺮ ﻫﻨﺮﻯ ﻭ ثرﻭﺗ= 5264; ﻭ ﺍﺣﺘﺮﺍﻣﻰ ﭘ&= #65198; ﻫﻮس ﻣﻰ ﺭﻳﺰﻳ&#= 65256;ﺪ. </spa= n>ﺍﻣﺎ ﺍﻧﺴﺎʌ= 53; ﺳﻴﺮ ﺍﺯ ﺳﮑس'ﻳﺎ ﺳﺎ&= #65247;ﺨﻮﺭﺩﻩ ﻭ ﻳﺎ ﺩﺍﺭﺍﻯ ﻋ= ﻮﺍﺭﺽ ﻣﺤﺮﻭﻡ ﮐﻨﻨﺪ&#= 65257; ﺍﺯ ﺳﮑس'ﻭ ﻳﺎ ﺩ= ﺭ ﺩﺭﻭﻳﺸﺎﻥ ﺑﺎ &= #65165;ﺭﺍﺩﻩ ﻭ ﺻﺎﺩﻕ'ﻭﻟﻰ ﻋ= ﺎﻗﻞ ﻭ ﻋﺎﻣﻞ ﻭ ﻋﺎﺷ= ﻖ ﭘﻴﺸﻪ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ'ﺩﺭﺗﮑﺎﻣ= 5246; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩﺭﺍ'ﻭﺍﺟﺐ ﺗﺮ ﺍﺯ ﺗﺤﻘﻖ ﻫ= ﻮﺳﻬﺎﻯ ﺳﮑﺴی ﺨﻮﻳﺶ ﻣ&#= 65268;ﺪﺍﻧﻨﺪ. ﭘس ﺩﻭﺭﻯ ﺍﺯ ﺯ&= #65255;ﺎﻥ ﻭﺣﺘی اﺯ ﻣﺮﺩ= 5165;ﻥ ﮐﻪ ﺟﺰ ﺍﺯ ﺳﮑس و أرّ و تیز ﺣﺮ= ;ﻓﻰ ﻧﺪﺍﺭﻧﺪ'ﺑﺨﻮ&#= 65193; ﻓﺮﺻﺖ ﺍﺩﺍﻣﻪ &= #65175;ﻤﺮﮐﺰﺍﺕ ﻭ ﺗﻮﺳّﻠﺎﺕ ﻋ&#= 65170;ﺎﺩﻯ ﺑﺎ ﻭﺳﺎﺋﻞ ﺍﻟ&= #65260;ﻰ' ﺩﺭ ﺣﻀﻮﺭ ﺫﻫﻨ&= #65264; ﺧﻮﻳﺶ ﻣﻴﺪﻫﻨ&#= 65194;.ﺗﺎ </spa= n>ﺍﮔﺮ ﺑﺎﺯﮔʌ= 08;ﺘﻰ ﺑﺨﻠﻖ ﻭ ﺗﻮﻟﺪ = ﺩﻭﻡ ﺍﻟﻬﻰ ﺩﺍﺷﺘﻨ&#= 65194;' ﻭ ﻧﻴﺰ ﺗﻮﺍﻥ ﻣ= ﺎﻟﻰ ﻭﺟﺴﻤﻰ ﻭ ﺭﻭﺍ&= #65255;ﻰ ﺑﻮﺩ'ﺑﮑﺎﺭ ﺳﮑ&= #1587; ﺩﺭ ﺣﺪﻭﺩ ﺗﻮﻟ&= #65268;ﺪ ﻣثل ﺑﺎ ﺟﻨس ﻣ= 5192;ﺎﻟﻒ'ﻭﻣﻮﺭﺩ ﭘﺴﻨﺪ ﻋﻘﻠﻰ ﻭ = ﺭﻭﺣﻰﺑﻨﻤﺎﻳ= 5194;.ﻭ ﺍﻟّﺎ ﺍﻳﻦ ﻋﻘ&#= 65268;ﺪﻩ ﺑﺴﻴﺎﺭﻯ اﺯ ﺁ&#= 65199;ﺭﺩﮔﺎﻥ ﻣﺮﺩ'ﺍﺯ ﻫﻮﺳﻬ&= #65166;ﻯ ﺧﻴﺎﻧﺖ ﺁﻣﻴﺰ &= #65199;ﻧﺎﻥ ﺯﻳﺒﺒﺎﻯ ﺧﻮﺩ &= #65251;ﻴﺒﺎﺷﺪ ﮐﻪ ﺍﺯ ﻏﻀﺐ ﻣﻴ= ﮕﻮﻳﻨﺪ'ﺯﻥ ﺯﻳﺒﺎ ﺍﺯ ﺁﻥ ﺩ= ﻳﮕﺮﺍﻥ ﺍﺳﺖ. ﭘس ﺭﺍﺑﻄ&= #65258; ﻫﻨﺮ ﻭﻗﺘﻰ ﺑﺎ = ﺟﻨس ﻭ ﺳﮑس ﻫﻤﺮﺍﻩ &= #65169;ﻮﺩ' ﻧﺎﻡ ﻋﺸﻖ ﺑﺨﻮ&= #65193; ﻣﻴﮕﻴﺮﺩ.ﮐﻪ ﻫ&= #65250; ﻋﺸﻘﻰ ﻭ ﻫﻢ ﻫﻨ= ﺮﻣﻨﺪﻯ ﺩﺭ= ﮐﺎﺭ ᥽= 5;ﻴﺴﺖ. ﺟﺎﻟﺐ ﺍﻳﻨﮑﻪ &= #65175;ﻤﺎﻡ ﺻﻨﺎﻳﻊ ﻇﺮﻳﻔ&#= 65258; ﻭ ﻫﻨﺮﻫﺎﻯ ﺯﻳ&= #65170;ﺎ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ'&= #65261; ﻳﺎ ﺧﺮﻳﺪﺍﺭﺍ&#= 65253; ﺁثاﺭ ﻫﻨﺮﻯ ﺁ= 5255;ﺎﻥ'ﻧﺘﻴﺠﻪ ﺳﻠﻴﻘﻪ ﻭ ﺧﻮﺍ&= #65203;ﺘﻪ ﻫﺎﻯ ﺯﻧﺎﻥ ﺁﻧ&= #65260;ﺎ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﻐ= ﺮﻳﺰﻩ ﺟﻨس ﻭ ﻫﻮس ﺯﻧ&#= 65166;ﻥ ﺑﺴﺘﮕﻰ ﺩﺍﺭﻧ&#= 65194; ﮐﻪ ﻣﺮﺩﺍﻥ ﺭﺍ = ﮐﺴﺐ ﻣﺎﻝ ﻭﻣﻘﺎﻡ ﻭ&= #65239;ﺪﺭﺕﺟﺴﻤﻰ ﻭﺩﻳﮕﺮﺍﻓﺘﺨ= 5166;ﺭﺍﺕ ﺁﻧﻬﺎ ﻋﻤﻠﺎ ﺑ&= #65198;ﺍﻯ ﺍﺭﺿﺎﻯ ﺯﻧﺎﻥ &= #65191;ﻮﺩ'ﺑﭙﺎﻯ ﺁﻧﻬﺎ ﻣﻰ ﺭﻳﺰ&= #65255;ﺪ.ﮔﻮﺋﻰ ﺯﻧﺎﻥ ﻣﺤﺮﻙ ﺍ&= #65239;ﺘﺼﺎﺩ ﻭ ﺻﻨﻌﺖ ﻭ ﻫﻨﺮ= ﺩﺭ ﺟﻬﺎﻥ ﻫﺴﺘﻨﺪ.&= #64404;ﺮﭼﻪ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﻋ&= #65166;ﻃﻔﻰ ﺷﻮﻧﺪ'ﺧﺮﺝ ﺍﻃ&= #65236;ﺎﻝ ﺧﻮﺩ ﻣﻴﮑﻨﻨﺪ'&= #64400;ﻪ ﺑﺎﺯ ﺩﺧﺘﺮﺍﻥ &= #65255;ﺼﻴﺐ ﺑﻴﺸﺘﺮ ﺍﺯ ﭘﺴ&= #65198;ﺍﻥ ﺩﺍﺭﻧﺪ.ﻭﻫﻤﻴ&#= 65208;ﻪ ﺯﻧﺎﻥ ﺍﮔﺮ ﺩﺧ&= #65176;ﺮ ﺑﺰﺍﻳﻨﺪ ﺧﻮﺭ&#= 65203;ﻨﺪ ﺗﺮ'ﻭ ﭼﻮﻥ ﭘﺴﺮ= ﺑﻴﺎﻭﺭﻧﺪ'ﺗﻨ&= #65260;ﺎ ﺳﮑﻮﺕ ﺑﺮﺍﻯ ﺭ&= #65215;ﺎﻯ ﺧﺪﺍ ﻭ ﺷﻮﻫﺮ ﺧ= ﻮﺩ ﺩﺍﺭﻧﺪ.<o:p></o:p></sp= an> ﺻِﺮﻑ ﻧ= ﻈﺮ ﺍﺯ ﻣﻨﺸﺄ ﻫﻨﺮ'= ﺩﺭ ﻣﻈﻬﺮ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﺁﻥ'ﻣﻠﺎﺣﻈﻪ ﻣ&= #65268;ﺸﻮﺩ ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﺩ&= #65197;ﻣﺮﺣﻠﻪ ﺍﻭﻝ ﺑﻤﻮﻓّﻘ= 5268;ّﺘﻬﺎﻯ ﺫﺍﺗﻰ ﺧﻮﺩ ﻣﻴ&= #64345;ﺮﺩﺍﺯﺩ.ﮔﺮﭼ= 5258; ﺩﺭ ﺍﺑﺘﺪﺍ ﻫﻨ&= #65198;ﻣﻨﺪ ﺑﻨﺎﻡ ﻭﺷﻬﺮﺕ &= #65175;ﻮﺟّﻪ ﻧﺪﺍﺭﺩ.ﻭ ﺍﺳﻢ = ﻣﺴﺘﻌﺎﺭ ﺍﻧﺘﺨﺎﺏ ﻣﻴﮑ&#= 65256;ﺪ.ﻭﻟﻰ ﺑﻌﺪﺍ ﻣﺎﺳﻚ ﺍ&= #65199; ﭼﻬﺮﻩ ﺑﺮ ﻣﻴﺪ&= #65165;ﺭﺩ. ﻗﺒﻠﺎ ﻟﺬﺕ ﻧﺪ&= #65165;ﺷﺘﻪ' ﭼﻮﻥ اﺣﺴﺎس ﺧ= 5262;ﺩ ﮐﻢ ﺑﻴﻨﻰ ﺩﺍﺭ&= #65193;.ﻭ ﺑﺄثر ﺳﺤﺮﺁﻣA= 268;ﺰ ﻫﻨﺮﺧﻮﺩ ﺩﺭ ﺩ&= #65267;ﮕﺮﺍﻥ ﺁﮔﺎﻩ ﻧﺒﻮﺩﻩ &= #65165;ﺳﺖ.ﻭ ﻣﻌﺘﺮﻑ ﺑﻤﻌﺎ&#= 65267;ﺐ ﻫﻨﺮﻯ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ ﮐﻪ ﺑﻌﺪﻫﺎ ﻣﺮ&= #65175;ﻔﻊ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﺣ&#= 65176;ﻰ ﺍﮔﺮ ﻋﻘﺪﻩ ﻫﺎ&= #65263; ﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ' = ﭼﻮﻥ ﺳﮑس ﻣﺨﻔﻰ ﻣﻴ&#= 64401;ﻨﻨﺪ. ﻭﻟﻰ ﺩﺭﺁثاﺭ = 5259;ﻨﺮﻯ ﺑﺎﺯﭘﻴﺪﺍ ﻣﻴ&#= 65208;ﻮﺩ.ﻭﻗﺒﻠﺎ ﻣﺘﻮﺟّﻪ ﻇﻬﻮ= 5197; ﻣﻌﺎﻳﺐ ﺧﻮﺩ ﺩ&= #65197;ﻫﻨﺮ ﻧﺒﻮﺩﻧﺪ.ﺗﺮس &#= 65165;ﺯ ﺭﻗﻴﺐ ﺗﺠﺎﺭﻯ</= span> </spa= n>ﺩﺭﻫﻨﺮ ﺧﻮʋ= 93;'ﻧﺎﻡ ﻣﺴﺘﻌﺎﺭ ﺍﻧﺘ&#= 65192;ﺎﺏ ﮐﺮﺩﻩ'ﻭ ﻳﺎ ﺍﺯ= ﺗﺮس ﻧﻘﺪ ﻧﺎﻗﺪﺍﻥ'&= #65165;ﺯ ﺗﻌﺒﻴﺮﺍﺕ ﻫﻨ&#= 65198;ﻯ ﺍﻭ.ﮐﻪ ﺑﻌﻨﻮﺍ&= #65253; ﺗﺎﺯﻩ ﮐﺎﺭ ﺳﺨ&= #65174; ﺑﻮﻯ ﻣﻴﺘﺎﺧﺘ&#= 65256;ﺪ. ﺿﻌﻒﻣﻮﺿﻮﻋﺎ= 5173; ﻫﻨﺮﻯ ﺩﺭ ﺁثا= 5197; ﺍﻭﻟﻴّﻪ'ﺑﺮ ﺧ&#= 65262;ﺩ ﻫﻨﺮﻣﻨﺪ ﺁﺷﮑ&#= 65166;ﺭ ﺑﻮﺩﻩ'ﻭ ﻟﺬﺍ ﺑ= ﺎ ﻧﺎﻡ ﻣﺴﺘﻌﺎﺭ &= #65251;ﺨﻔﻰ ﻣﻴﺸﺪﻩ ﺍﺳﺖ.ﻭ = ﺑﺨﺼﻮﺹ ﺩﺭ ﮐﺎﺭﻫﺎﻯ ﺍ&= #65261;ﻟﻴﻪ ﻫﻨﺮﻣﻨﺪ ﺍﻟﻬ&#= 65264;' ﻓﻄﺮﻯ ﺑﻮﺩﻥ ﮐ&= #65166;ﺭﻫﺎﻳﺶ'ﻧﺎﺷ= 5264; ﺍﺯ ﻋﻘﺎﻳﺪ ﻣﺘ&= #65166;ﻓﻴﺰﻳﻚ ﮐﻮﺩﮐﻰ'ﮐﻪ ﺍﺯ = ﻣﺤﻴﻂ ﻭﻭﺍﻟﺪﻳﻦ ﺩﺍ&#= 65197;ﺩ.ﺩﺭ ﮐﺎﺭ ﻫﻨﺮ ﺧﻮﺩ = ﻧﻤﻰ ﺧﻮﺍﻫﺪ ﻭﺍﺭﺩ &= #64400;ﻨﺪ.ﮔﺎﻫﻰ ﺁﻏﺎﺯ ﺗﻮﻟﻴﺪ &= #65259;ﻨﺮﻯ ﻧﻴﺎﺯ ﺑﭙﻮﻝ ﻭ = ﻓﺮﻭﺵ ﻫﻨﺮﺩﺍﺭﺩ.ﻭ ﺑ&= #65198;ﺍﻯ ﺑﺎﺯﺍﺭﻯ ﺑﻮﺩ&#= 65253; ﻧﺎﻡ ﻣﺴﺘﻌﺎﺭ &= #65165;ﺧﺘﻴﺎﺭ ﮐﺮﺩﻩﺍﻧﺪ. ﻭﻟ&= #65264; ﻭﻗﺘﻰ ﺷﻬﺮﺕﻫ&#= 65256;ﺮﻣﻨﺪ ﺑﻴﺸﺘﺮ ﺷﺪ' ﻭ ث= رﻭﺕ ﻧﻴﺰ ﺑﺪﺳﺖ ﺁﻣ&= #65194;'ﻭﻭﺭﺯﻳﺪﮔﻰ ﺍﻭ ﺑﻴﺸﺘﺮ ﺷﺪ'= ﺑﺨﺎﻃﺮ ﻣﺼﺎﺣﺒﻪ ﻫﺎی &#= 65175;ﺒﻠﻴﻐﺎﺕ ﺗﺠﺎﺭﻯ' ﻟﺎﺯﻡ = ﻣﻴﺸﻮﺩ ﻧﺎﻡ ﺍﺻﻠﻰ ﺧﻮ&= #65193;ﺭﺍ ﺑﮑﺎﺭ ﮔﻴﺮﺩ. ﺩ= ﺭ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65166;ﺩﻯ'ﻫﺮﭼﻪ ﺑﺨﻮﺍﻫﻨﺪ ﺗﻮ&#= 65165;ﺿﻊ ﮐﻨﻨﺪ'ﻭ ﻧﺎﻡ ﻣ= ﺴﺘﻌﺎﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;'ﺑﺎﺯ ﻓﻄﺮﺗﺎ ﻧﻴﺎﺯ&#= 65251;ﻨﺪ ﺷﻬﺮﺕ ﻭ ثرﻭﺕ &#= 65261; ﺍﺣﺘﺮﺍﻡ ﺟﺎﻣ&#= 65228;ﻪﻫﺴﺘﻨﺪ. ﺩﺭ ﮔﺬﺷﺘﻪ ﻫﺎ = ﻫﻨﺮﻣﻨﺪﺍﻥ ﺍﻣﻀﺎﻯ ﺧﻮﺩﺭ&#= 65165; ﺩﺭﺁﺭ ﺧﻮﺩ ﻧﻤ&= #65264; ﮔﺬﺍﺷﺘﻨﺪ.ﻭ ﻟ&= #65196;ﺍ ﻫﻴﭻ ﮔﺎﻩ ﺷﻬﺮ&= #65173; ﻧﻤﻰ ﻳﺎﻓﺘﻨﺪ.&= #65261; ﺷﺨﺼﻴّﺖ ﻫﻨﺮ= 5251;ﻨﺪ ﻣﺨﻔﻰ ﻣﺎﻧﺪﻩ'&= #65261; ﺣﺘﻰ ﺍﻓﺴﺎﻧﻪ&#= 65165;ﻯ ﻣﻴﺸﺪ. ﻟﺬﺍ ﺩﺭ= ﻗﺪﻳﻢ ﻫﻨﺮ ﺑﺪﻭﻥ ﻫﻨ&= #65198;ﻣﻨﺪ ﺯﻳﺎﺩ ﺑﻮﺩ.ﺑﺨ&= #65212;ﻮﺹ ﺍﻳﻨﮑﻪ ﺑﻴﺸﺘ&#= 65198; ﺩﺭ ﮔﺬﺷﺘﻪ ﻫﺎ'= ﺩﺭ ﮐﺴﺐ ﻋﻠﻮﻡ ﻭ ﺍ= ﻣﻮﺭ ﺍﺟﺘﻤﺎﻋﻰ'ﻭ ﺍ&= #65267;ﻨﮑﻪ ﺑﻨﺤﻮﻯ ﺩﻳﻨﻰ &= #65169;ﺎ ﺳﻠﻮﻙ ﻓﮑﺮ ﮐﺮ&= #65193;ﻧﺪ'ﮐﺎﺭ ﺧﻮﺩﺭﺍ ﺑﺮﺍﻯ &= #65191;ﺪﺍﻭﻧﺪ ﻗﺮﺍﺭ ﻣﻴﺪﺍﺩ&#= 65255;ﺪ.ﭘس ﺩﺭ ﺁثاﺭ ﺧﻮﺩ &#= 65165;ﻣﻀﺎ ﻧﻤﻰ ﮔﺬﺍﺷﺘﻨ&#= 65194;'ﻭ ﻧﻮﻋﻰ ﻣﺒﺎﺭﺯ&#= 65257; ﺑﺎﺧﻮﺩ ﺧﻮﺍﻫ&#= 65264; ﺍﺑﺮﺍﺯ ﻣﻴﺪﺍ&#= 65207;ﺘﻨﺪ.ﺍﻟﺒﺘﻪ ﺍﮐﻨﻮﻥ ﻧﻴﺰ ﺍ&= #65267;ﻨﮕﻮﻧﻪ ﺍﻓﺮﺍﺩ ﻫﺴﺘﻨ&#= 65194;' ﻭ ﺷﻨﺎﺧﺘﻪ ﻧﻤ&= #65268;ﺸﻮﻧﺪ. ﻣﻊ ﺫﻟﻚ ﺁثاﺭ &#= 65239;ﺪﻳﻢ ﮔﻢ ﻧﺎﻡ'ﺑﻌﻨﻮ&= #65165;ﻥ ﺗﻌﺒﻴﺮ ﺟﻤﻌﻰ &= #65261; ﻣﺤﺼﻮﻝ ﻣﻠّﻰ &#= 65187;ﻔﻆ ﺷﺪﻩﺍﻧﺪ.ﻫﺮﮐ&#= 65166;ﺭ ﻫﻨﺮﻯ ﺩﺭ ﺁﻏﺎ&= #65199; ﺁﻥ ﺑﺼﻮﺭﺕ ﮐﺎ&= #65197; ﺟﻤﻌﻰ ﺑﻮﺩﻩ'ﻭ = ﺑﻨﺎﻡ ﻭﺣﺪﺕ ﺟﺎﻣﻌﻪ &= #65261; ﺳﻮﺳﻴﺎﻟﻴﺰﻡ &#= 65255;ﻴﺰ ﻧﻤﻮﻧﻪ ﻫﺎﻯ ﻓ&= #65256;ﺎ ﻧﺎﭘﺬﻳﺮﻯ ﺩﺍ&#= 65197;ﻧﺪ.ﺑﺨﺼﻮﺹﮔA= 198;ﻭﻩ ﻃﺮﻳﻘﺘﻬﺎﻯ ﻣ&#= 65196;ﻫﺒﻰ ﻭ ﻓﮑﺮﻯ'ﮐﻪ ﺩﺭ= ﻣﻘﺎﺑﻞ ﺍﻓﮑﺎﺭﺑﺪﺍﺋ= 5264; ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ &= #65261; ﺩﺍﺭﺩ. ﻭ ﺟﺎﻣﻌ= ﻪ ﺧﻮﺩ ﻣﻌﻤﺎﺭ ﺃ&= #1579;رﻫﻨﺮﻯ ﻣﻴﺒﺎﺷﺪ.ﻭﺩﺭ &= #65255;ﺴﻠﻬﺎﻯ ﺑﻌﺪﻯ ﺗﺼﺤﻴﺢ &= #65261; ﺗﮑﻤﻴﻞ ﻣﻴﮕﺮ&#= 65193;ﺩ.ﻭ ﺑﺎ ﺍﻳﻦ ﺭﻭﺵ ﭘ= ﻴﺸﻨﻬﺎﺩ ﺑﻌﺪﻯ ﻣﻴﮕﺮﺩ&#= 65193;.ﺁﻧﮕﺎﻩ ﺍﺧﻠﺎﻕ ﻭ ﺍﻓﮑ&= #65166;ﺭ ﺟﻤﻌﻰ ﺷﺎ= ;ﻳﻊ'ﺩﺭ ﺁثاﺭ ﻫﻨﺮﻯ ﻫ= 5256;ﺮﻣﻨﺪﺍﻥ ﻣﻨﻌﮑس ﻣﻴﮕﺮ= 5193;ﺩ.ﺍﻳﻦ ﺭﻭﺵ ﺗﮑﺎﻣﻞ ﺑ&= #65166;ﻧﻘﺪ ﻫﻨﺮ ﺑﻄﻮﺭ ﺟﻤ&= #65228;ﻰ ﻭ ﻗﺒﻴﻠﻪﺍﻯ'ﺗ&= #65166; ﺳﺮﺣﺪّ ﺗﻌﻠﻴ= 5250; ﻃﻔﻞ ﺧﻮﺏ ﺍﺳﺖ.= ﻋﻠﻢ ﻭ ﻋﻘﻞ ﻭ ﺻﺒﺮ ﻭ= ; ﻋﺎﺩﺕ ﻭ ﻏﻴﺮﻩ'ﺍﺯ ﻓﺮ= ﻫﻨﮓ ﺟﺎﻣﻌﻪ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﺍﻣﺎ ﺩﺭ ﺁثاﺭ ﺃﺩﺑ= 740; ﺠﺪﻳﺪ ﻧﻴﺰ ﮔﺎ&= #65259;ﻰ ﺃثر ﺭﻭﺡ ﺟﻤﺎ= 5227;ﻰ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ.&= #65251;ﺎﻧﻨﺪ ﻟﻐﺖ ﻧﺎﻣﻪ ﻫﺎ = ﻭ ﮐﺘﺐ ﺗﺎﺭﻳﺨﻰ'&= #65169;ﻨﺎﻡ ﻫﻢ ﺁﻫﻨﮓ ﮐﻨﻨ&= #65194;ﻩ ﻭ ﮔﺮﺩﺁﻭﺭﻯ ﮐ&= #65256;ﻨﺪﻩ'ﺩﺭ ﻓﺮﻫﻨﮓ ﺟﺎﻣﻌ&#= 65258; ﺑﺎﻗﻰ ﻣﻴﻤﺎﻧ&#= 65256;ﺪ.ﻣﺪﻳﺮﻳّﺖ ﻭ ﺳﻴﺎﺳﺖ ﻭ ﺗﺴ= ﻠّﻂ ﻓﺮﺩﻯ ﺩﺭ ﺍﻳﻦ = ﮐﺎﺭ ﮔﺮﺩﺁﻭﺭﻯ ﻫﺎ &= #65251;ؤثّرﻫﺴﺘﻨﺪ= .ﻣﺎﻧﻨﺪ ﺷﺎﻫﮑﺎﺭﻫﺎﻯ &#= 65183;ﻬﺎﻧﻰ ﻭﻣﻠّﻰ'ﻭ ﺑﺮﺍ&#= 65263; ﭘﺎﺩﺷﺎﻫﺎﻥ ﻳ&#= 65166; ﺷﺨﺼﻴّﺘﻰ ﻗﻠ= 5250; ﻓﺮﺳﺎﺋﻰ ﻣﻴﮑ&#= 65198;ﺩﻧﺪ .<o:p></o:p> ﺁثاﺭﻫ&#= 65256;ﺮﻯ'ﻭ ﺃﺩﺑﻰ ﺟﺎﻣﻌﻪ &= #65169;ﺪﺍﺋﻰ ﮐﺎﻣﻠﺎ ﺭﻧﮓ ﺍ&= #65183;ﺘﻤﺎﻋﻰ ﺩﺍﺭﺩ.ﻭ ﺟﺎﻣﻌ&= #65258; ﺧﻮﺩ ﺳﺎﺯﻧﺪﻩ &= #65259;ﻨﺮ'ﻭ ﺧﻮﺩ ﺍﻟﮕﻮﻯ ﺧ&= #65262;ﻳﺶ ﻣﻴﺒﺎﺷﺪ ﻭ ﮐﻤ&= #65176;ﺮ ﺷﺎﻋﺮﻯ ﻳﺎ ﻫﻨ&= #65198;ﻣﻨﺪﻯ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ' = ﮐﻪ ﺑﺮﺍﻯ ﺩﻝ ﺧﻮﺩ&= #65205; ﺷﻌﺮ ﺑﺨﻮﺍﻧﺪ'&= #65261; ﻫﻨﺮﻧﻤﺎﺋﻰ ﮐ&#= 65256;ﺪ ﻣﮕﺮ ﺷﺎﻋﺮﺍﻥ &= #64400;ﺎﻣﻞ ﺍﻟﻬﻰ'ﮐﻪ ﺣﺘﻰ = ﺍﮔﺮ ﺍﺯ ﻧﺎﭼﺎﺭﻯ'ﻧ&= #65166;ﻡ ﺯﻭﺭﻣﻨﺪﺍﻥ ﺍ&#= 65183;ﺘﻤﺎﻋﻰ ﺭﺍ ﺧﻄﺎﺏ ﻭ ﻣﻄ= ﺮﺡ ﮐﻨﻨﺪ'ﺑﺎﺯ ﻣﻨ&= #65224;ﻮﺭ ﺁﻧﻬﺎ ﻣﺮﺍﺗﺐ&#= 65165;ﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﻭﻟﺬ&#= 65165; ﺍﺳﺎﻣﻰ ﺍﻓﺮﺍ&#= 65193;ﺭﺍ ﺑﺸﮑﻠﻰ ﻣﻄﺮﺡ &= #65251;ﻴﮑﻨﻨﺪ'ﮐﻪ ﺑﺮﺍﻯ ﺻﺎﺣﺐ ﻧ&= #65166;ﻡ ﺷﻬﺮﺕ ﺟﺪﻳﺪ'ﻭ = ﺑﺮﺍﻯ ﻫﻨﺮﻣﻨﺪ ﺍﻣﮑ&#= 65166;ﻥ ﻣﻨﺴﻮﺏ ﮐﺮﺩﻥ &= #65255;ﺎﻡ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻋﻘﻴﺪﻩ ﺑﺎﺷﺪ. = ﻭ ﺑﻌﺪﻫﺎ ﻫﻤﺎﻥ &= #65165;ﺳﺎﻤﻰ ﺟﺪﻳﺪ'ﺷﻬﺮﺕ ﺗ&= #65166;ﺯﻩ ﺁﻥ ﺍﻓﺮﺍﺩ ﻣﻴ&= #64405;ﺮﺩﺩ. ﻣﻮﺟﻮﺩﺍﺕ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﺟ&= #65252;ﻌﻰ ﺧﻮﺩﺭﺍ'ﺩﺭ ﺷﻌ&= #65198; ﻭ ﻫﻨﺮ ﻣﻴﺂﻭﺭ&= #65193;.ﻭ ﻗﺼﻴﺪﻩ ﺳﺮﺍﻳ&#= 65166;ﻥ ﻗﻮﻣﻰ ﺑﺰﺭﮒ ﭘ&= #65268;ﺪﺍ ﺷﺪﻧﺪ'ﮐﻪ ﺑﻴﺸ&= #65176;ﺮ ﻳﻚ ﺟﻤﻊ ﻣﻮﺭﺩ = ﺧﻄﺎﺏﺁﻧﻬﺎ ﺍﺳﺖ ﺗﺎﻓﺮﺩﻯ. = ﻭ ﺷﻨﻮﻧﺪﻩ ﻫﺎ ﺧ&= #65262;ﺩﺭﺍ ﺿﻤﻦ ﺁﻥ ﺟﻤﻊ ﺗ= ﺼﻮﺭ ﻣﻴﮑﻨﻨﺪ ﺗﺎ ﺧ&= #65262;ﺭﺳﻨﺪ ﻣﻴﺸﻮﻧﺪ. ﭼﻮﻥ = ﻣﺘﻔﮑّﺮ ﻭ ﻫﻨﺮﻣﻨﺪ ﺩﺭ&= #65259;ﺮ ﺟﺎﻣﻌﻪ'ﺁﻳﻨﻪ &= #65153;ﻥ ﻗﻮﻡ ﺩﺭ ﺍﺧﻠﺎ&= #65237; ﻭ ﻋﺎﺩﺍﺕ ﻭ ﻋﻘ= ﺎﻳﺪ ﻣﻴﺒﺎﺷﺪ'ﻟﺬﺍ &= #65259;ﺮ ﺍﺑﺪﺍﻉ ﻭ ﻧﻮﺁ&= #65261;ﺭﻯ'ﺗﻨﻬﺎ ﺩﺭ ﻫﻤﺎﻥ ﺟﺎﻣ&= #65228;ﻪ ﻣﻴﺘﻮﺍﻧﺪ ﻣﺤ&#= 65236;ﻮﻁ ﺑﺎﺷﺪ.ﺣﺘﻰ ﻧﻮ&= #65153;ﻭﺭﻯ ﻋﺮﻓﺎﻧﻰ ﻭ ﺳﺒ&= #65242; ﺳﻠﻮﮐﻰ ﺟﺪﻳﺪ &= #65183;ﻤﻌﻰ ﺍﺳﺖ.ﻭ ﺩﻭﺭ ﺍﺯ= ﺧﻮﺩ ﺧﻮﺍﻫﻰ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺍﻟﻬﻰ'ﮐﻪ ﺻﻔﺎ&= #65173; ﻭ ﻣﺰﺍﻳﺎﻯ ﺟﺎ&= #65251;ﻌﻪ ﻋﺮﻓﺎﻧﻰ ﺧﻮﺩ&#= 65197;ﺍ ﻣﻴﺴﺘﺎﻳﺪ. ﻟﺬ&= #65165; ﻣﻮﺿﻮﻉ ﺷﻌﺮ ﻭ = ﻫﻨﺮ ﺍﻳﻦ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﻓﺮﺩﻯ' ﻭﺷﺨﺼﻰ = ﻧﺒﻮﺩﻩ' ﺑﻠﮑﻪ ﻇﺎﻫﺮﺍ &= #65193;ﺭ ﺑﺎﺭﻩﺳﺮﺷﻨﺎ= 5203;ﺎﻥ ﻭ ﻗﻬﺮﻣﺎﻧﺎﻥ &= #65203;ﻴﺎﺳﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ'ﺑ&= #65192;ﺼﻮﺹ ﺩﺭﺍﻣﻮﺭ ﺳﻠﻮ&#= 64400;ی ﺒﻨﺠﺎﺕ ﺭﺳﻴﺪ&#= 65257;ﺃﻧﺪ'ﻣﻮﺿﻮﻉ ﺷﻌﺮ ﻣﻴﮕﺮﺩﺩ.&= #65261;ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﺍ&= #65203;ﺖ'ﮐﻪ ﺍﺳﺎﻃﻴﺮﻣﻠّA= 264; ﻭ ﻗﻬﺮﻣﺎﻧﺎﻥ &= #65165;ﻓﺴﺎﻧﻪﺍﻯ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧ&#= 65194;. ﺍﺷﻌﺎﺭ ﻳﻮﻧﺎ&#= 65255;ﻰ ﺩﺭ ﺑﺎﺭﻩ ﺟﻨﮓ = ﺗﺮﻭﺍ ﻭ ﺟﻨﮓ ﺭﺳﺘﻢ ﻭ= ﺳﻬﺮﺍﺏ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺩ&#= 65197; ﺯﻣﺎﻥ ﻣﺎ'ﺑﺘﺪ&= #65197;ﻳﺞ ﺍﺭﺯﺵ ﺟﻤﻌﻰ ﻭ = ﻫﻨﺮﻯ ﺁﻥ ﮐﻢ ﺷﺪﻩ.ﻭ ﻫ= ;ﻨﺮﻣﻨﺪﺍﻥ ﺗﻨﻬﺎ ﺍﺯ ﺍﻋﻤ&= #65166;ﻕ ﺍﺣﻮﺍﻝ ﺧﻮﺩ ﮔ&= #65236;ﺘﻨﺪ. ﮐﻪ ﺷﻌﺮ ﻭ</= span> &#= 65231;ﺰﻝ ﻭ ﺍﻣﻮﺭﻏﻨﺎﺋ&#= 65264; ﭘﻴﺪﺍ ﺷﺪﻧﺪ'ﮐ&= #65258; ﺭﻧﮓ ﺷﺨﺼﻰ ﺁﻥ = ﺁﺷﮑﺎﺭ ﺍﺳﺖ ﮐﻪ ﮐﺎﻣﻠ&= #65166;ﻥ ﺍﻟﻬﻰ ﻭﻗﺘﻰ ﺍ&= #65199; ﺧﻮﺩ ﻣﻴﮕﻮﻳﻨ&#= 65194;' ﭼﻮﻥ ﻫﻢ ﮐﺎﻣﻞ = ﺷﺪﻩﺍﻧﺪ'ﻭ ﻫﻢ ﺍﻧﺘﻈﺎﺭ ﺧ&= #65262;ﺍﻧﻨﺪﻩ ﺍﻳﻦ ﺑﻮﺩﻩ'ﮐﻪ = ﺍﺯ ﮔﻮﻳﻨﺪﻩ ﺭﻩ ﺭ&= #65235;ﺘﻪ ﺑﺸﻨﻮﻧﺪ.<o:p></o:p> ﺩ= ﺭ ﺻﻌﻮﺩ ﺗﮑﺎﻣﻞ &= #65227;ﻘﻠﻰ ﻭ ﺍﺧﻠﺎﻗﻰ ﺍﺯ = ﺳﻄﺢ ﺟﻤﻌﻰ ﮐﻪ ﺍﺯ ﺟ= ﺎﻣﻌﻪ ﮔﺮﻓﺘﻪ ﺷﺪﻩ'ﺩ&= #65197; ﺳﺎﻟﮑﺎﻥ ﺍﻳﻦ &= #65165;ﺣﻮﺍﻝ </spa= n>ﻏﻨﺎﺋﻰ ﺍﻧʌ= 28;ﮑﺎس ﺍﺣﻮﺍﻝ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭ ﺍﻟّﺎ ﻏﻴﺮ ﺳ&= #65166;ﻟﮑﺎﻥ ﺧﻮﺩ ﺑﺰﺭﮒ ﭘﻨ&= #65194;ﺍﺭﻯ ﺍﺯ ﻣﺤﻞ ﺗﮑﺒّ&#= 65198;'ﻫﺮﮔﺰ ﺍﺯ ﻧﺎﻟﻪ ﻭ ﻣﺸ= ﮑﻠﺎﺕ ﺩﺭ ﺧﻮﺩ ﺻﺤﺒﺖ = ﻧﻤﻰ ﮐﻨﻨﺪ.ﻭ ﻫﻤﻴﺸ&= #65258; ﻫﻨﺮﻣﻨﺪﺍﻧﻪ &#= 65261; ﻋﺎﻗﻠﺎﻧﻪ ﺑﺎ&#= 65247;ﺎﺁﻣﺪﻩ ﻭ ﺧﻮﺩﺭﺍ ﻣﻌﺮ&= #65235;ﻰ ﻣﻴﮑﻨﺪ. ﺍﻧﺴﺎ&= #65255;ﻰ ﮐﻪ ﺍﺯ ﺳﻄﺢ ﺟﺎ= ﻣﻌﻪ ﺑﺮﺗﺮ ﺷﺪ' ﺑﺎﺯ= ﺧﻮﺩ ﻭ ﺁثاﺭﺵ ﺑﺠﺎ= 5251;ﻌﻪ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ.&= #65261; ﻣﻮﺭﺩ ﺍﻓﺘﺨﺎ&#= 65197; ﺟﺎﻣﻌﻪ ﻣﻴﺸﻮ&#= 65193;.ﻭ ﺣﺎﻟﺖ ﺗﻘﺪس ﻭ &= #65165;ﺣﺘﺮﺍﻡ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨ&#= 65194;.ﻟﺬﺍ ﺟﺎﻣﻌﻪ ﻋﺎﻣﻞ &= #65175;ﮑﺎﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ ﺩﺭ ﻓﮑ&= #65198; ﻭﺭﻭﺍﻥ ﺍﻓﺮﺍ&#= 65193; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.&= #65261; ﺣﺎﻓﻆ ﺗﮑﺎﻣﻠ&#= 65166;ﺕ ﻓﺮﺩﻯ ﻭ ﻧﮕﻬﺪ&= #65165;ﺭﻯ ﮐﻤﺎﻟﺎﺕ ﻧﺴﻠ&#= 65260;ﺎﻯ ﻗﺒﻠﻰ ﺍﺳﺖ. ﮔﺎ= ﻫﻰ ﺩﺭ ﻏﺰﻝ ﻋﺎﺭﻓ&= #65166;ﻥ ﺍﻟﻬﻰ ﮐﻪ ﺑﺮﺍ&= #65263; ﺩﻝ ﺧﻮﺩ ﺳﺮﻭﺩ&= #65257;ﺍﻧﺪ' ﺗﻌﺒﻴﺮﺍﺕ ﺟﻤ&#= 65228;ﻰ ﻧﻴﺰ ﻧﻬﻔﺘﻪ ﺩ&= #65165;ﺭﺩ.ﺯﻳﺮﺍ ﺁﺭﺍﻡ ﮐﻨﻨﺪﻩ &= #65261; ﺑﻴﺪﺍﺭ ﮐﻨﻨﺪ&#= 65257; ﻋﻮﺍﻃﻒ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺍﺳﺖ.ﮐﻪ ﺍﻳﻦ ﺧ= ﻮﺩ ﻫﺪﻑ ﮔﻮﻳﻨﺪﻩ &= #65207;ﻌﺮ ﻭ ﻏﺰﻝ ﻣﻴﺒﺎﺷ&= #65194;.ﺍﻟﺒﺘﻪ ﺍﻭ ﺍﺯ ﺧﻮﺍﻧﺪ&= #65253; ﺑﺮﺍﻯ ﺩﻝ ﺧﻮﺩ = ﺧﻮﺍﻧﻨﺪﻩ ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸ&#= 65262;ﺩ.ﻭﻟﻰ ﺍﮔﺮ ﺷﻨﻮﻧﺪﻩ &= #65165;ﻯ ﻧﺒﺎﺷﺪ'ﺯﻭﺩ ﺳ&= #65198;ﺩ ﻣﻴﺸﻮﺩ. ﻣﺎﻧﻨ&= #65194; ﻣﺤﻤﺪ ﭘﻴﺎﻣﺒ&#= 65198; ﮐﻪ ﻫﻤﻴﺸﻪ می &#= 65192;ﻮﺍﺳﺖ ﺁﻳﺎﺕ ﮔﻔﺘﻪﻫ&#= 65166;ﻯ ﺧﻮﺩﺭﺍ'ﺍﺯ ﺩﻫ&= #65166;ﻥ ﺩﻳﮕﺮﺍﻥ ﺑﺸﻨ&#= 65262;ﺩ ﻭ ﺩﻭﺳﺖ ﻣﻴ= ﺪﺍﺷﺖ ﺗﺎ ﻧﻘﺪ ﺁﻥ ﮐﻨ= ﺪ'ﻳﺎ ﺍﺻﻠﺎﺣﻰ ﺩﺭ ﺁ&= #65253; ﺑﻨﻤﺎﻳﺪ . <o:p></o:p> ﻫﻨﺮ ﺭﺍ= ; ﺑﺪﻭ ﻗﺴﻤﺖ ﻓﺮﺩﻯ ﭼ&= #65262;ﻥ ﺷﻌﺮ ﻭ ﻧﻘّﺎﺷ&#= 65264;'ﻭ ﻳﺎ ﻗﺴﻤﺖ ﺩﻳﮕ&= #65198; ﺭﺍ ﺟﻤﻌﻰ ﻭ ﺍﺟ= ﺘﻤﺎﻋﻰ ﻣﻴﺪﺍﻧﻨﺪ ﻣﻌ&#= 65252;ﺎﺭﻯ ﻭ ﻧﻤﺎﻳﺶ. ﻭ ﺷﺎ= ;ﻳﺪ ﺑﺘﻮﺍﻥ ﺭﻭﺯﻯ &= #65193;ﺭﻙ ﻧﻤﻮﺩ. ﮐﻪ ﺍﺻﻮ= ﻟﺎ ﻫﻨﺮ ﺷﺨﺼﻰ ﻭﺟ&= #65262;ﺩ ﻧﺪﺍﺭﺩ ﺑﻠﮑﻪ &= #65259;ﻨﺮ ﻳﺎ ﺩﺭ ﺳﻄﺢ ﺟﻤ= ﻊ ﺍﻓﺮﺍﺩ ﻫﻢ ﺳﻄ&= #65186; ﻋﻘﻠﻰ'ﻭ ﻳﺎ ﺩﺭ= ﺳﻄﺢ ﻋﻘﻞ ﻋﻤﻮﻡ ﺗﻬ&= #65268;ّﻪ ﻣﻴﺸﻮﺩ.ﺯﻳﺮﺍ &= #65259;ﺪﻑ ﺧﻄﺎﺏ ﺑﺂﻧﻬﺎ &= #65165;ﺳﺖ.ﺩﺭﻫﻨﺮﻣ= 5256;ﺪ ﺧﻮﺩﻧﻤﺎﺋﻰ ﮔ&#= 65262;ﻳﻨﺪﻩ ﻭﻫﻨﺮﻣﻨﺪ'ﺍﮔ&#= 65198; ﻏﻴﺮ ﺍﻟﻬﻰ ﺑﻮ&= #65193;ﻩ ﺑﺎﺷﺪ'ﮐﻪ ﺑﺪﻧ&= #65170;ﺎﻝ ﺷﻬﺮﺕ ﻭ ثرﻭﺕ &#= 65165;ﺳﺖ.ﺣﺘﻰ ﻳﻚ ﺗﺎﺑﻠﻮﻯ ﻫ&= #65256;ﺮﻯ'ﮐﻪ ﺍﻧﻌﮑﺎس ﻓﮑﺮ &#= 65207;ﺨﺼﻰ ﺑﻮﺩﻩﺑﺎﺷﺪ ﺗ&#= 65170;ﺪﻳﻞ ﺑﺒﻴﺎﻧﻰ ﺟﻤﻌ&#= 65264; ﺷﺪﻩ ﺍﺳﺖ ﻳﺎ ﮔ= ﺮﻭﻫﻰ ﻫﻢ ﻓﮑﺮ ﻭ ﻫﻢ ﻣ= ;ﺸﮑﻠﺎﺕ ﺭﻭﺍﻧﻰ &#= 65259;ﻨﺮﻣﻨﺪ'ﻭ ﺑﺪﻧﺒﺎﻝ ﻫﺪﻑ &= #65203;ﻴﺎﺳﻰ ﻭﺍﺟﺘﻤﺎﻋﻰ ﺍ&#= 65199; ﺗﺎﺑﻠﻮﻫﺎﻯ ﻫ&#= 65256;ﺮﻯ ﺑﻮﺳﻴﻠﻪ ﭼﻨﺪ &= #65259;ﻨﺮﻣﻨﺪ'ﮐﻪ ﺩﺭ ﺁﻥ ﮐﺎﺭ ﮐﺮ= ﺩﻩﺍﻧﺪ'ﮐﻪ ﻋﻤﻠﺎ ﻳﻚ ﻫﻨﺮ&= #64400;ﻤﻨﺪ ﺭﻫﺒﺮ ﺩﻳﮕﺮ ﻫ&= #65256;ﺮﻣﻨﺪﺍﻥ ﺭﺍ ﺑﻌﻬﺪﻩ ﺩﺍ&= #65197;ﺩ.ﻭ ﺳﻠﻴﻘﻪ ﺍﻭ ﺣﺎ&= #64400;ﻢ ﺑﺮ ﺃثر ﻫﻨﺮﻯ &#= 65183;ﻤﻊ ﺍﺳﺖ. ﺷﺎﮔﺮﺩﺍ&= #65253; ﺁﺗﻠﻴﻪ ﻫﻨﺮﻣ&#= 65256;ﺪ' ﻣﻌﻤﻮﻟﺎ ﺍﻟﻬ&#= 65166;ﻡ ﺑﺨﺶ ﻣﻌﻠﻤﺎﻥ &= #65191;ﻮﺩ ﻣﻴﺸﻮﻧﺪ. ﻳﻚ ﭘ= ﺮﺳﺶ ﻏﻠﻂ ﺷﺎﮔﺮ= ;ﺩ ﻣﻌﻠﻢ ﺭﺍ ﺑﺘﻠ&= #65166;ﺵ ﻓﮑﺮﻯ ﺑﺮﺍﻯ ﺗ&= #65212;ﺤﻴﺢ ﻭﺍﺩﺍﺭ ﻣﻴﮑﻨ&#= 65194; ﻋﻴﺐ ﺳﺎﻟﻚ ﻭﺍ&= #65169;ﺪﺍﻉ ﭘﻴﺮ ﻧﻴﺰ ﺩﺭ ﺳ= ﻠﻮﻙ ﺑﺎﻫﻢ ﻫﺴﺘﻨﺪ.&= #65255;ﻴﺎﺯ ﺑﻴﻤﺎﺭﺍﻥ'ﻋﺎ&#= 65251;ﻞ ﻣﺤﺮﻙ ﮐﺸﻒ ﺩﺍ&= #65197;ﻭ'ﻭ ﻳﺎ ﺷﻨﺎﺧﺖ ﭘﺰ&= #65207;ﻚ ﺍﺯ ﺑﻴﻤﺎﺭﻯ ﺷ&= #65192;ﺺ ﺍﺳﺖ.ﻭ ﻟﺬﺍ ﮔﻔ= ﺘﻪﺍﻧﺪ' ﻧﻴﺎﺯ ﻭ ﺍﺻﻠﺎ&= #65185; ﻣﺎﺩﺭﺍﺧﺘﺮﺍ= 5225; ﺍﺳﺖ.ﻧﻘّﺎﺷﻰ &#= 65259;ﺎﻯ ﺟﻤﻌﻰ ﮊﺍﭘﻨﻰ &= #65259;ﺎ'ﻋﻠﺎﻣﺖ ﺗﮑﺎﻣﻞ ﻫﻨﺮﻯ &= #65255;ﻴﺴﺖ.ﭼﻮﻥ ﻋﻤﻠﻰ ﺑﺪﺍﺋﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ﻣﺤﺮﮐﻬﺎﻯ ﺷ&= #65192;ﺺﺩﺭ ﺁﻥ ﻭﺟﻮﺩ ﻧﺪﺍ&= #65197;ﺩ.ﻭﻟﻰ ﺩﺭﺳﻠﻮﻙ ﺍﻟﻬ&#= 65264; ﺍﻋﻤﺎﻝ ﺗﻌﻠﻴ&#= 65252;ﻰ ﺷﺨﺼﻰ ﻭ ﻓﺮﺩﻯ = ﻫﺴﺖ.ﻭ ﭼﻮﻥ ﻫﻨﺮﻧﻤﺎ&#= 65163;ﻰ ﺍﻟﻬﻰ ﮐﻨﻨﺪ ﺑ&= #65166;ﺯ ﺷﺨﺼﻰ ﺍﺳﺖ.ﻭ ﻫ= ﻤﺮﺍﻩ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﻭ ﺗﮑﺎﻣﻞ ﺳﺮﻳ&= #65228;ﺘﺮ ﺍﺭﺍﺩﻯ ﻣﻰ ﺑﺎ&= #65207;ﺪ.ﻫﻨﺮﻣﻨﺪﺍ= 5253; ﺩﺳﺘﻪ ﺟﻤﻌﻰ ﺳ&= #65220;ﺢ ﻋﻘﻞ ﺟﻤﻌﻰ ﺭﺍ = ﺑﺎﻟﺎ ﻣﻴﺒﺮﺩ ﻭﻟﻰ ﺩ&= #65197; ﻫﻨﺮ ﻓﺮﺩﻯ' ﺳﻄ= ﺢ </spa= n>ﻋﻘﻞ ﻓﺼﻞ ﻧA= 262;ﻉ ﺑﺸﺮﻯ ﻫﻨﺮﻣﻨ&#= 65194; ﺣﺎﮐﻢ ﺍﺳﺖ. ﻓﺮ= ﻳﺎﺩﻫﺎﻯ ﮐﺎﺭﮔﺮﺩﺍﻥ ﺳ&#= 65268;ﻨﻤﺎ ﺍﺯ ﻫﻨﺮﻣﻨﺪ ﻭ = ﺑﺎﺯﻯ ﮔﺮ'ﺩﺭ ﺣﮑﻢ ﻧﺎ= ﻗﺪ ﻭ ﻣﻌﻠﻢ ﺍﺳﺖ.ﻭ= ﺻﻨﻌﺖ ﺳﻴﻨﻤﺎ ﻧﻤﻮﻧ&#= 65258; ﻣﺒﺎﺭﺯﻩ ﺗﺤﻘ&#= 65238; ﺁﺭﺗﻴﺴﺖ ﻫﻨﺮ&#= 65251;ﻨﺪ'ﺩﺭ ﻳﻚ ﮔﻮﺷﻪ ﺍﺯ ﺃ= ثر ﺳﻴﻨﻤﺎﺋﻰ ﺍﺳ&#= 65174;.ﺍﻟﺒﺘﻪ ﺩﺭﻫﻨﺮ ﭘﻮﻝ ﻧ&= #65240;ﺶ ﺯﻳﺎﺩﻯ ﺩﺍﺭﺩ.&= #65261; ﺩﺭ ﺁثاﺭ ﺭﻭﺣ= 5264; ﻭ ﺗﮑﺎﻣﻞ ﻧﻘﺶ = ﺍﺭﺍﺩﻩ ﻣﺮﺯﻯ ﺑﻴﺸﺘﺮ</= span> </spa= n>ﺍﺳﺖ ﺗﺎ ﺑﻌA= 194; ﺟﻤﻌﻰ ﺩﺭ ﻳﻚ ﻗﻄﻌﻪ ﺳ= ﻤﻔﻮﻧﻰ ﻫﻤﮑﺎﺭﻯ ﻭﻫﻨ&#= 65198;ﻧﻤﺎﺋﻰ ﻫﻤﮕﺎﻥ ﺭﺍ ﻟﺎ&= #65199;ﻡ ﻣﻴﻨﻤﺎﻳﺪ'ﺗﺎ &= #64400;ﺎﺭﻯ ﺩﺭﺳﺖ ﺍﺭﺍﺋﻪ &= #64404;ﺮﺩﺩ.ﻭ ﻫﺎﺭﻣﻮﻧﻰ ﺳﻤ&#= 65236;ﻮﻧﻰ ﻋﻤﻞ ﻭ ﺳﻌﻰ ﺩﺳ= ﺘﻪ ﺟﻤﻌﻰ ﺍﺳﺖ.ﺑﺎ = ﺍﻳﻦ ﺗﻮﺟّﻪ ﺑﻌﻀﻰ &#= 65259;ﻨﺮﻫﺎﻯ ﺟﻤﻌﻰ'ﺑﺮﺣﺴﺐ &= #65251;ﺼﺮﻑ ﻭ ﺑﺎﺯﺍﺭ ﻣﻴﺒ&= #65166;ﺷﻨﺪ.ﻭ ﻣﻠﺎﺣﻈﻪ ﺩﺍﺭ&#= 65267;ﻢ'ﮐﻪ ﻫﺮﭼﻪ ﺗﻤﺎﺷﺎ&#= 64380;ﻰ ﮐﻤﺘﺮ ﺑﺎﺷﺪ' ﻗ= ﺪﺭﺕ ﻫﻨﺮﻧﻤﺎﺋﻰ ﺟ&#= 65252;ﻌﻰ ﮐﻤﺘﺮ ﻣﻴﺸﻮﺩ .= <o:p></o:p> ﺑﺮﺧﻰ ﻫ= ;ﻨﺮﻫﺎ ﻭﺍﻗﻌﺎ ﺑﺴﻤﺖ &= #65235;ﺮﺩﻯ ﻣﻴﺮﻭﻧﺪ'ﻭ ﻟﺬ&= #65173; ﺳﺎﻳﮑﻮﻟﻮﮊﻳ= 5242; ﻣﺤﺾ ﺩﺍﺭﻧﺪ. ﻣ= ﺎﻧﻨﺪ ﻗﺮاءﺖ ﺭﻭﻣﺎA= 253;' ﻟﺬﺕ ﻃﻠﺒﻴﻬﺎ&#= 65263; ﻫﻨﺮﻯ ﺩﺭﻫﻨﺮ&#= 65259;ﺎﻯ ﻓﺮﺩﻯ ﺍﺳﺖ.ﻭ ﺩ= ﺭ ﺿﻤﻴﺮ ﺟﻤﻌﻰ ﭘ&= #65166;ﮐﺘﺮ ﺍﺳﺖ. ﺑﺮﺧﻠﺎﻑ = ﻣﺮﺍﺗﺐ ﻋﻘﻠﻰ'ﮐﻪ ﻟﺬﺕ = ﻓﺮﺩﻯ ﺁﻥ ﺑﻬﺘﺮ ﻭ ﮐﺎ= ﻣﻠﺘﺮ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻟﺬ= ﺍ ﻣﻘﺎﻡ ﻫﻨﺮ ﭘﺎ&= #65163;ﻴﻦ ﺗﺮ= ﺍﺯ ﻋ᥼= 8;ﻢ ﻭ ﻋﻘﻞ ﺍﺳﺖ. ﻗﺮ= ;ﺍٴﺖ ﺑﻠﻨﺪ ﻳﻚ ﻗﺼﻴ&= #65194;ﻩ'ﺍﮔﺮ ﻣﺴﺘمعی ﺒﻮﺩʌ= 57; ﺑﺎﺷﺪ ﺗﺒﺪﻳﻞ ﻫﻨﺮ ﺷ&= #65192;ﺼﻰ ﺑﻬﻨﺮ ﺟﻤﻌﻰ ﻭ = ﺍﺟﺘﻤﺎﻋﻰ ﻣﻴﺸﻮﺩ.ﺑﺮﺧﻰ &= #65259;ﻨﺮﻫﺎ ﻣﺎﻧﻨﺪ ﺗﺂﺗﺮ &= #64400;ﺎﺭﮔﺮﻭﻫﻰ ﻟﺎﺯﻡ ﺩﺍﺭﺩ.ﻭ = ﻣﺴﺘﻤﻊ ﻣﻴﺨﻮﺍﻫﺪ ﻭ ﺳ&= #65166;ﻟﻦ ﻧﻤﺎﻳﺶ ﭼﻮﻥﺟ&#= 65260;ﺎﻥ ﮐﻮﭼﮑﻰ'ﺧﻠﺎﺻ&#= 65258; ﺟﺎﻣﻌﻪ ﺩﺭ ﺁﻥ = ﺟﻤﻊ ﻣﻴﺸﻮﺩ.ﮐﻪ ﺳﻤ&= #65170;ﻮﻟﻬﺎ ﻭ ﻧﻤﻮﻧﻪ ﻫﺎﻯ = ﺟﺎﻣﻌﻪ ﺟﻤﻊ ﻣﻴﺸﻮﻧﺪ. = ﺩﺭ ﺗﺂﺗﺮ ﻣﺴﺘﻤﻊ &= #65183;ﺰٴ ﻫﻨﺮﻧﺪﺍﻥ ﻣﻴ&#= 65208;ﻮﺩ' ﮐﻪ ﻣﺸﻮﻕ ﺁﻧﻬ&= #65166; ﺍﺳﺖ.ﻣﺸﺘﺮﻯ ﭘ&= #65262;ﻟﺪﺍﺭ ﻧﻴﺰ ﺩﺭ ﺧﻠﻖ ﻫ= ﻨﺮ ﺑﺎ ﻫﻨﺮﻣﻨﺪ ﺷ&= #65198;ﮐﺖ ﺩﺍﺭﺩ.ﻧﺒﺎﻳﺪ &= #65251;ﺸﺘﺮﻯ ﺭﺍ ﺗﺤﻘﻴﺮ ﮐﺮ&= #65193;'ﻣﮕﺮﺳﻔﺎﺭﺵ ﺍﻭﺭﺍ ﺗﺼﺤﻴﺢ &= #65261; ﺗﻌﺪﻳﻞ ﻧﻤﻮﺩ.&= #64400;ﻪ ﺑﻨﻔﻊ ﻣﺸﺘﺮﻯ &= #65255;ﻴﺰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﺩ= ﺭ ﺍﻳﻨﺠﺎ ﻧﻮﻳﺴ&#= 65256;ﺪﻩ ﻭ ﻫﻨﺮﻣﻨﺪ ﺩﺭ = ﺍﺧﺘﻴﺎﺭ ﺳﻠﻴﻘﻪ ﻣﺮﺩﻡ &= #65239;ﺮﺍﺭ ﺩﺍﺭﺩ.ﮐﻪ ﻳᥴ= 6; ﺳﻮﺕ ﻣﻴﺰﻧﺪ'ﻳﺎ ﮐﻒ = ﺑﺰﻧﺪ. ﻋﻴﺐ ﻫﻨﺮ ﺍﺟﺘ&= #65252;ﺎﻋﻰ'ﺳﻄﺢ ﻣﺘﻮﺳﻂ ﻣﻘﺎﻡ &= #65175;ﮑﺎﻣﻠﻰ ﺁﻥ ﻣﻴﺒﺎﺷﺪ.ﻭ = ﺩﺭ ﻫﻨﺮ ﺟﻤﻌﻰ ﺍﺑ&= #65194;ﺍﻉ ﻓﺮﺩﻯ ﺑﺘﺪﺭﻳ&#= 65182; ﺑﺎﻳﺪ ﺻﻮﺭﺕ ﺑ&= #64405;ﻴﺮﺩ ﺗﺎ ﺭﻧﮓ ﺟﻤﻌﻰ = ﭘﻴﺪﺍ ﮐﻨﺪ.ﻭ ﻣﺄﻧﻮس &= #65193;ﻳﮕﺮﺍﻥ'ﺑﺮﺧ= 5248;ﺎﻑ ﺍﻣﻮﺭ ﻋﻠﻤﻰ ﻭ = ﻋﻘﻠﻰ ﻭ ﺃﺩﺑﻰ. ﺩﺭ ﻣﺘ= ;ﻦ ﺧﻄﺎﺑﻪ ﺑﺪﻭﻥ &= #65183;ﻤﻬﻮﺭ'ﺍﺻﻮﻟ= 5166; ﺍﺟﺮﺍﻯ ﺁﻥ ﻣﻌ&= #65256;ﻰ ﺩﺍﺭﺩ.ﻭ ﻣﻄﺎﻟ&= #65168; </spa= n>ﺧﻄﺎﺑﻪ ﻧﻴʌ= 00; ﺩﺭ ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264; ﺍﺳﺖ'ﮐﻪ ﻧﺼﻒ ﺟ= ﻤﻊ ﻣﻴﻔﻬﻤﺪ ﻭ ﻧﺼ&= #65234; ﺩﻳﮕﺮ'ﻳﺎ ﺳﻄﺢ = ﺑﺮﺗﺮ ﺩﺍﺭﻧﺪ ﻭ ﺍﺳﺘ&= #65236;ﺎﺩﻩﺍﻯ ﻫﻢ ﻧﻤﻰ ﮐﻨﻨﺪ'= ﻭ ﻳﺎ ﺳﻄﺢ ﭘﺎﺋﻴ&= #65254; ﺗﺮ ﺍﺯ ﺟﻤﻊ ﺩﺍ= ﺭﻧﺪ'ﮐﻪ ﭼﻴﺰﻯ ﺍﺯ ﺁﻥ ﻧ= ﻤﻰ ﻓﻬﻤﻨﺪ. ﻟﺬﺍ ﺗ= ﻔﮑّﺮ ﺧﻄﺎﺑﻰ ﺟﺰ ﺩﺭ = ﻣﺤﻴﻂ ﺍﺟﺘﻤﺎﻋﻰ ﻧﻴ&#= 65204;ﺖ.ﻭ ﺍﺯ ﻭﻇﺎﻳﻒ ﺧﻄ&= #65166;ﺑﻪ'ﭼﻮﻥ ﻫﺮ ﻫﻨﺮﻯ ﺗﺤﺮ&= #65267;ﻚ ﻋﻮﺍﻃﻒ ﻭﺍﺣﺴ&#= 65166;ﺳﺎﺕ ﻣﺮﺩﻡ ﺍﺳﺖ.ﻫﻨ&= #65198;ﻫﺎ ﻫﺴﺘﻨﺪ ﮐﻪ ﺍﺯ = ﻟﺤﺎﻅ ﻣﻮﺿﻮﻉ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﻳﻌ&= #65256;ﻰ ﺑﺮ ﺍﻧﺴﺎﻥ ﻓﺮ&= #65193; ﺩﻭﺭ ﻧﻤﻰ ﺯﻧﺪ'= ﺑﻠﮑﻪ ﺩﺭ ﺟﺎﻣﻌﻪ ﺍﺳ&= #65174;. ﻣﺎﻧﻨﺪ ﺗﺎﺭﻳ&#= 65190; ﮐﻪ ﻭﺻﻒ ﻳﻚ ﺟﺎ= ﻣﻌﻪ ﮔﺬﺷﺘﻪ ﻣﻴﮑﻨ&#= 65256;ﺪ ﻭ ﺭﻭﻣﺎﻥ ﮐﻪ ﺟ= ﺎﻣﻌﻪ ﺭﺍ ﺍﺯ ﭼﻨﺪ ﺷﺨ= ﺼﻴّﺖ ﻧﻤﺎﻳﺶ ﻣﻴﺪﻫ&#= 65194;. ﮐﻪ ﺩﺭ ﻣﺤﻴﻄﻰ = ﺑﺎ ﺗﺤﮑّﻢ ﻋﻘﻞ ﺟ&#= 65252;ﻌﻰ ﺑﺎﻫﻢ ﮐﺸﺎﮐﺶ &= #65193;ﺍﺭﻧﺪ.ﻭ ﻫﻴﭻ ﻫﻨﺮﻯ ﻧﺪ&= #65165;ﺭﻳﻢ'ﮐﻪ ﻣﻮﺿﻮﻉ ﺁﻥ ﻓﺮ&= #65193;ﻯ ﺧﺎﺹ ﺑﺎﺷﺪ. ﻣﮕ= ﺮ ﺩﺭ ﺑﻴﻮﮔﺮﺍﻓ&#= 65264; ﺷﺨﺺ'ﮐﻪ ﻭﻗﺘﻰ = ﻣﻄﺎﻟﻌﻪ ﻣﻴﺸﻮﺩ.ﻭ ﻟﺬﺍ = ﻫﻤﻴﺸﻪ ﻫﻨﺮ ﺁﻳﻨﻪ ﺟﺎ&= #65251;ﻌﻪ ﺍﺳﺖ'ﻣﻨﺘﻬﺎ ﻓ&= #65198;ﺩ ﺩﺭ ﺁﻥ ﻧﻤﻮﻧﻪ = ﻣﻴﺒﺎﺷﺪ . <o:p></o:p> ﺗﺎﻳﻦ ﺩ= ;ﺭ ﻓﻠﺴﻔﻪ ﻫﻨﺮ ﺧ&= #65262;ﺩ'ﺍﺯ ﺗﺄثیر ﮔﺮﻭﻩ A= 169;ﺮ ﻫﻨﺮ'ﻧﻈﺮ ﺍﺳﺘ&= #65166;ﺗﻴﻚ ﺟﻤﺎﻟﻰ ﺣﺘﻤﻰ &= #65165;ﺭﺍﺋﻪ ﻣﻴﺪﻫﺪ.ﮐﻪ ﺍﺯ = ﻭﺟﻮﺩ ﻗﻮﺍﻧﻴﻦ ﺿﺮﻭ&#= 65197;ﻯ ﺻﺤﺒﺖ ﻣﻴﮑﻨﺪ.&= #64400;ﻪ ﺩﺭﺣﺎﻟﺖ ﻓﺮﺩ&#= 65263; ﻭ ﺟﻤﻌﻰ ﻧﻘﺶ ﺩ= ﺍﺭﻧﺪ.ﻭ ﻧﺤﻮﻩ ﺗﮑﺎﻣﻞ &= #65235;ﺮﺩ ﻭ ﺟﺎﻣﻌﻪ ﺭﺍ ﻧ= ﺸﺎﻥ ﻣﻴﺪﻫﺪ. ﻭﻯ ﺍﺳ= ﺘﺎﺗﻴﮑﺎ ﺭﺍ ﻋﻠﻢ ﻣﻴﺪﺍ&= #65255;ﺴﺖ'ﮐﻪ ﺭﺑﻄﻰ ﺑﺎﺭﺯﺷ&#= 65260;ﺎ ﻧﺪﺍﺭﺩ.ﺯﻳﺒﺎ&#= 65163;ﻰ ﺷﺪﻥ ﺍﻟﻬﻰ ﺳﺮ&= #65165;ﺳﺮ ﺍﺭﺯﺷﻬﺎﻳﺶ ﻣ&#= 65198;ﺗﺒﻂ ﺑﻤﻘﺎﻡ ﺗﮑﺎﻣ&#= 65248;ﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65207;ﺨﺺ ﺍﺳﺖ.ﻭﻯ ﺳﻌﻰ ﺩ= ﺍﺭﺩ'ﮐﻪ ﺭﻭﺵ ﺗﻄﺒﻴﻘﻰ &= #65169;ﺮ ﭘﺪﻳﺪﻩ ﻫﺎﻯ<sp= an dir=3DLTR> </spa= n>ﺟﻤﺎﻟﻰ ﭘﻴʋ= 66;ﺩﻩﮐﻨﺪ. ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﺑ&= #65240;ﺎﻧﻮﻥ ﻋﻠﻤﻰ ﺩﺭ ﺑﺎﺭ&= #65257; ﺳﻴﺮ ﺗﮑﺎﻣﻞ ﻫ&= #65256;ﺮﻯ ﺑﺮﺳﺪ. ﻭﺑﺘﻮﺍ&= #65255;ﺪ ﺑﺪﺍﻧﺪ ﭼﮕﻮﻧ&#= 65258; ﺍﺑﺪﺍﻉ ﻭ ﻧﺒﻮ&= #65229; ﻭ ﺍﺻﺎﻟﺖ ﻓﺮﺩ&= #65263; ﺭﺍ ﺑﺸﻨﺎﺳﺪ. ﻫ= ﻨﺮ ﻭﻗﺘﻰ ﺣﻤﻌﻰ ﺷ&= #65194;'ﻗﺎﻧﻮﻧﻰ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ &= #64380;ﻮﻥ ﺍﺯ ﺣﺎﻟﺖ ﺭﻭﺍ&= #65255;ﻰ ﻓﺮﺩﻯ ﺑﺤﺎﻟﺖ &= #65183;ﻤﻌﻰ ﻧﺎﺳﻮﺗﻰ ﺩﺭ ﺁ&= #65251;ﺪﻩ'ﻭ ﻧﻮﺁﻭﺭﻯ ها ﺯ= 5251;ﻴﻨﻪ ﻇﻬﻮﺭ ﻗﻮﺍﻧﻴ&#= 65254; ﺑﺮﺗﺮﻯ ﺭﺍ ﺑﺎ&= #65227;ث ﻣﻴﮕﺮﺩﺩ. ﻭﻗﺘ&= #65264; ﻫﻨﺮ ﺑﺪﻧﺒﺎﻝ &= #65239;ﺎﻧﻮﻥ ﻓﻴﺰﻳﻚ ﻭ ﻟﺎ ﻳ= ﺘﻐﻴّﺮ ﺑﺎﺷﺪ' ﺁﻧﮕﺎﻩ = ﺗﮑﻨﻴﻚ ﻭ ﺻﻨﻌﺖ ﺍﺳﺖ'ﻭ= ﻧﻪ ﺍﺣﺴﺎسص ﺍﻧﺴA= 166;ﻧﻰ.ﺍﻳﻦ ﻣﺘﻔﮑّﺮ ﺭﻭﺵ &#= 65219;ﺒﻴﻌﺖ ﻋﻠﻤﻰ ﺭﺍ ﺑﺮ ﺳ= ﻪ ﻣﺴﺄﻟﻪ ﺟﻤﺎﻟ&#= 65264; ﺗﻄﺒﻴﻖ ﮐﺮﺩﻩ &= #65165;ﺳﺖ.ﻳﮑﻰ ﮐﺎﺭ ﻫﻨﺮﻯ'ﻭ ﺩ= ﻳﮕﺮ ﺳﺎﺧﺘﻤﺎﻥ ﻭﻣ&#= 64401;ﺎﻧﻴﺰﻡ ﮐﺎﺭ ﻫﻨﺮﻯ ﻭ ﺍ= ﺭﺯﺵ ﮐﺎﺭ ﻫﻨﺮﻯ.ﺩﺭ = ﺁﻏﺎﺯ ﻭﻯ ﻗﺒﻮﻝ ﺩﺍﺭ&= #65193;'ﮐﻪ ﮐﺎﺭ ﻫﻨﺮﻯ ﻳﻚ = ﺭﺍﺑﻄﻪ ﻓﺮﺩﻯ ﺍﺳﺖ' ﮐﻪ= ﺗﺤﺖ ﻣﻈﺎﻫﺮ ﺩﻳﮕﺮ &= #65239;ﺮﺍﺭ ﺩﺍﺭﺩ.ﭘس ﺑﻨﻈ&#= 65198; ﺍﻭ(ﻧﻘﺪ ﻫﻨﺮﻯ)= ﻧﻴﺴﺖ. ﮐﻪ ﻣﺠﻤﻮﻋﻪﺍ&#= 65263; ﺍﺣﮑﺎﻡ ﺷﺨص ﻭ &= #65165;ﻧﻄﺒﺎﻋﺎﺕ ﺫﺍﺗﻰ ﻳﺎ ﺍﺻﻮ&= #65245; ﻭ ﻗﻮﺍﻋﺪ ﺍﺭﺯ&= #65207;ﻰ ﺍﺭﺍﺋﻪ ﺑﺪﻫﺪ.&= #65169;ﻠﮑﻪ ﺑﺎﻳﺪ ﻧﻘﺪ ﻋﻠ&= #65252;ﻰ ﺷﺪﻩ' ﻭ ﻋﻘﻞ ﺑﺸ= ;ﺮﻯ ﺩﺭ ﺧﻠﺎﻝ ﺻﻴﺮ&= #65261;ﺭﺕ ﻭ ﺷﺪﻥ ﺗﮑﺎﻣﻠ&= #65264; ﺁﻥ ﺭﺍ ﻧﺸﺎﻥ ﺑ= ﺪﻫﺪ.<o:p></o:p> ﻫﻨﺮ ﺗﺎ= ;ﺭﻳﺨﻰ ﻭﺟﺎﻣﻌﻪ ﭼﻨﻴ&#= 65254; ﺍﺳﺖ.ﻭ ﻫﻨﺮ ﺍﺑ= ﺪﺍﻋﻰ ﻭ ﺁﻳﻨﺪﻩ ﻧﮕﺮ&= #65263; ﭼﻨﻴﻦ ﻧﻴﺴﺖ. ﮐ= ﻪ ﺩﺭ ﻫﻨﺮﻫﺎﻯ ﻫ&= #65256;ﺮﻣﻨﺪﺍﻥ ﺍﻟﻬﻰ ﺳﺮﺍﻍ ﺩ&= #65165;ﺭﻳﻢ. ﻳﺎ ﭼﻨﻴﻦ ﺗﻮﻫ&= #1617;ﻢ ﮐﻨﻴﻢ ﮐﻪ ﮐﺎﺭ = ﻫﻨﺮﻯ ﺍﺑﺪﺍﻉ ﺍﺻﻴﻠ&#= 65264; ﺍﺳﺖ' ﮐﻪ ﺍﺯ ﭘﻴ= ;ﺶ ﻗﺎﺑﻞ ﭘﻴﺶ ﺑﻴ&= #65256;ﻰ ﻧﻴﺴﺖ . ﺑﻠﮑﻪ ﺗ= ;ﻨﻬﺎ ﺗﻮﻟﻴﺪﻯ ﺗﻠﻘ&#= 65166;ﺋﻰ ﺧﻮﺩ ﺑﺨﻮﺩﻯ'ﻭ = ﻇﻬﻮﺭﻯ ﺷﺒﻪ ﺳﺤﺮﻯ ﺍﺳ&= #65174;.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﮐﺎﺭ&#= 65235;ﻨّﻰ </spa= n>ﻫﻨﺮﻯ' ﭘﺪﻳA= 194;ﻩﺍﻯ ﻃﺒﻴﻌﻰ ﻭ ﺍﺯ ﻭ= ﺿﻊ ﻋﻘﻞ ﺟﻤﻌﻰ'ﻭ ﻋ= ﺎﺩﺍﺕ ﺟﺎﺭﻯ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﺁﻧﺮﺍ ﻣﺸﺨّﺺ &#= 64400;ﻨﺪ. ﺍﻣﻮﺭ ﺍﻧﺴﺎﻧ&#= 65264; ﻗﺎﺑﻞ ﭘﻴﺶ ﺑﻴ&= #65256;ﻰ ﻧﻴﺴﺘﻨﺪ.ﮐﻪ ﺩ&= #65197; ﺍﻣﻮﺭ ﻃﺒﻴﻌﺖ &= #65259;ﺴﺖ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ &= #65169;ﺎ ﻋﻘﻞ ﻭ ﺍﺭﺍﺩﻩ = ﻭ ﺍﺑﺘﮑﺎﺭ ﻭ ﺍﺧ&= #65176;ﻴﺎﺭ ﻭﻫﺪﻑ ﺩﺭﮐﺎﺭ&#= 65259;ﺎﻳﺶ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﺍ= ﻳﻨﺎﻥ ﺍﺑﺘﮑﺎﺭ ﻫﻨﺮ&#= 65251;ﻨﺪ ﻭ ﻣﺸﺎﺭﮐﺖ ﻭﺟ&= #65194;ﺍﻧﻰ ﻭ ﺟﻤﻌﻰ ﺭﺍ'ﺩﺭ= ﻇﺎﻫﺮ ﺧﻮﺩ ﺑﺨﻮﺩﻯ ﻭ = ﺗﻠﻘﺎﺋﻰ ﺭﻭح اﻟﻬﻰ ﻭ ﺁ&#= 65199;ﺍﺩ ﺭﺍ ﺩﺭﻧﺘﻴﺠﻪ &= #65259;ﻮس ﻣﻴﺪﺍﻧﻨﺪ. ﭼﻮ&= #65253; ﻃﻮﻓﺎﻧﻰ ﻋﺎﺭ&#= 65213; ﻭ ﻣﺘﻘﻠّﺐ ﺍﺳ&#= 65174;.ﻭﻟﻰ ﺩﺭ ﺣﻘﻴﻘﺖ ﻣﺎ&= #65255;ﻨﺪ ﺑﺎﺩ'ﺍﺑﺘﮑﺎﺭ &= #65235;ﻨّﻰ ﺗﺎﺑﻊ ﻣﺠﻤﻮﻋ&#= 65258;ﺍﻯ ﺷﺮﺍﻳﻂ ﻣﺤﺪﻭ&#= 65193; ﺩﺭ ﻗﻮﺍﻧﻴﻦ ث&#= 1575;ﺑﺖ ﺍﺳﺖ. ﻫﻨﺮ ﻭﻗﺘ= ﻰ ﺟﺎﻣﻌﻪﺍﻯ ﻭ ﺟ&= #65252;ﻌﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ' ﭼ= ﻨﻴﻦ ﻣﻴﺸﻮﺩ.ﻭﻟﻰ ﺑ&= #65166;ﺩ ﺍﺧﺘﻴﺎﺭﻯ ﻧﺪ&#= 65165;ﺭﺩ ﻭ ﻟﺬﺍ ﺩﺭ ﮐﻨﺘ= ﺮﻝ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎ&#= 65253; ﺍﺳﺖ. ﭘس ﻫﻨﺮ ﭼ= ﻨﻴﻦ ﻧﻴﺴﺖ. ﺍﻳﻦ ﺷﺮ= ﻭﻁ ﻋﺎﻡ ﺩﺭ ﺷﻤﻮﻝ = ﻭﻗﺎﻳﻊ ﺟﻤﺎﻟﻰ ﻭ ﺗﮑﺎ&= #65251;ﻠﻰ ﮐﺎﺭ ﻫﻨﺮﻯ ﺍﺳ&= #65174;. ﻋﻴﻨﺎ ﻫﻤﺎﻥ ﺷ&= #65198;ﻭﻁ ﻣﺘﻈﺎﻫﺮ ﺑﺸﺮ&#= 65263; ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ.&= #64400;ﻪ ﻧﮋﺍﺩ ﻭﻣﺤﻴﻂ &= #65261; ﻋﺼﺮ ﺗﺎﺭﻳﺨﻰ &= #65165;ﺳﺖ.ﺍﻳﻦ ﻗﺴﻤﺘﻬﺎﻯ ﺗﺎ&#= 65197;ﻳﺨﻰ ﺩﺭ ﮔﺬﺷﺘﻪ ﺑﺸ&= #65198; ﺍﺳﺖ'ﮐﻪ ﺑﺮﺭﺳ&= #65264; ﺷﺪﻩ ﻭﻟﻰ ﭘﻴﺶ = ﺭﻭﻯﺁﻳﻨﺪﻩ ﻧﻴﺴﺖ.ﻭ ﻣﺎﺭﮐ&= #1587; ﻧﻴﺰ ﺧﻄﺎ ﮐﺮﺩ&= #65257;'ﮐﻪ ﭘﻴﺶ ﮔﻮﺋﻰ ﻋﻠ&= #65252;ﻰ ﻧﻤﻮﺩﻩ'ﮐﻪ ﺗﺤ&= #65240;ﻖ ﻫﻢ ﻧﻴﺎﻓﺘﻨﺪ.&= #65193;ﺍﺭﻭﻳﻦ ﻣﻴﺘﻮﺍﻧﺪ ﭘﻴ&#= 65208;ﮕﻮﺋﻰ ﻧﺴﺒﻰ ﺑﮑﻨﺪ.ﺯ&= #65267;ﺮﺍ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺧﺎﺭﺝ ﺍﺯﺍﺭﺍ&#= 65193;ﻩ ﺁﺯﺍﺩ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ. ﺍﻣﺎ ﻣﻌﻘﻮﻟﺎ&#= 65173; ﻭ ﺍﺣﻮﺍﻟﺎﺕ'ﻣ&= #65220;ﺎﺑﻖ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﻗﺎﺑﻞ ﭘﻴﺶ ﺑﻴ&= #65256;ﻰ ﻧﻤﻰ ﺑﺎﺷﻨﺪ.ﭼ&= #65262;ﻥ ﻓﺮﺩﻯ ﺍﺳﺖ.ﻭ ﺍ= ﻣﻮﺭ ﺗﺎﺭﻳﺨﻰ ﺟﻤﻌ&#= 65264; ﺷﺪﻩ ﻣﻴﺒﺎﺷﻨ&#= 65194;.ﺣﺘﻰ ﻧﻤﻴﺘﻮﺍﻥ ﭘﻴ&#= 65206; ﺑﻴﻨﻰ ﮐﺮﺩ.ﺯﻳ&= #65198;ﺍ ﻓﺮﺩﻯ ﻭ ﺍﺧﺘﻴ&= #65166;ﺭﻯ ﻭ ﺍﻳﺪﺁﻟﻰ ﻭ ﺷ= ﺄﻥ ﻭﻣﻘﺎﻡ ﺍﺳﺖ.<o:p></o:= p> ﭘس ﮐﺎﺭ= ﻓﻨّﻰ ﻭﻫﻨﺮﻯ ﭘﺪﻳﺪ&#= 65257;ﺍﻯ ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﻧ&= #65166;ﺳﻮﺗﻰ'ﻭ ﻧﻪ ﻓﺮﺩﻯ ﺑﺎ ﺷ= ﺄﻥ ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ &= #65261; ﺫﺍﺗﻰ ﺷﺨﺺ.ﮐﻪ = ﺑﺘﺪﺭﻳﺞ ﺩﺭ ﺫﻫﻦ ﺯﻧﺪﻩ = ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. ﻭ ﻭﺍﺑ= ﺴﺘﻪ ﺑﻔﺮﻫﻨﮓ ﻧﻴﺰ &= #65259;ﺴﺖ. ﻭﮐﺎﺭ ﻫﻨﺮﻯ ﻧ&= #65176;ﻴﺠﻪﺍﻯ ﺿﺮﻭﺭﻯ ﺁﻥ ﺍﺳ&= #65174;'ﻭ ﻗﺎﺑﻞ ﺍﺭﺟﺎﻉ &= #65169;ﺸﺮﺍﻳﻂ ﺧﺎﺭﺟﻰ ﺧﻮﺩ. ﺍ= ﻟﺒﺘﻪ ﺍﻳﻦ ﺩﺭﺳﺖ ﻧﻴ&= #65204;ﺖ'ﮐﻪ ﺷﺮﺍﻳﻂ ﻓﺮﺩﻯ &= #65165;ﺧﺘﻴﺎﺭﻯ ﻭ ﺗﺤﺖ ﺗﺪﺑﻴﺮ = ﺍﺭﻭﺍﺡ ﻣﺪﺑّﺮ ﻭ ﺑﺮﺗ&#= 65198; ﺗﺎ ﺧﺪﺍﻮﻧﺪ ﺩ&= #65197; ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﺷ&= #65194;ﻩ' ﭘس ﺗﮑﺎﻣلی ﻨA= 192;ﻮﺍﻫﺪ ﺑﻮﺩ' ﭼﻮﻥ ﺃﺑﺪ= ﻳّﺖ ﺑﺠﻮﻳﺪ. ﺣﺘﻰ ﺗ= ﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ'ﻣﻌﻨﻰ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺍﻓﺮﺍﺩ &= #65197;ﺍ ﻧﺪﺍﺭﺩ. ﺯﻳﺮﺍ = ﺍﺯ ﻗﺒﻞ ﻣﻌﻠﻮﻡ ﺍ&= #65203;ﺖ. ﺩﺭﺣﺎﻟﻴﮑﻪ ﺍ&#= 65251;ﻮﺭ ﺭﻭﺣﻰ ﺑﺎﻟﺎﺗ&#= 65198;'ﻣﺪﺑّﺮ ﺍﻣﻮﺭ ﭘﺎﺋﻴﻦ &= #65175;ﺮ ﺍﺳﺖ.ﻭ ﻧﻪ ﺑﺎﻟ= ﻌﮑس ﻭ ﻳﺎ ﺣﺘﻰ ﻣﻌﺎ= ﺩﻝ ﻫﻢ. ﺍﻳﻦ ﺑﻴﻨﺶ= ﻣﺎﺩﻯ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻫ&= #65256;ﺮ ﺍﺳﺖ' ﮐﻪ ﺍﺯﺗﮑ= ﺎﻣﻞ ﺧﺎﺹ ﻓﺮﺩﻯ ﻭ ﺳ= ﻠﻮﮐﻰ ﺑﻬﺮﻩ ﻣﻨﺪ ﻧﻴ&= #65204;ﺖ.ﭘس ﮐﻨﺘﺮﻝ ﻫﻨﺮ ﻭ = ﺗﻮﺟﻴﻪ ﺁﻥ ﮐﺎﺭﻏﻠﻄﻰ &= #65165;ﺳﺖ.ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻨﺘﺮﻝ ﻃ&= #65170;ﻴﻌﺖ ﻭ ﺟﺎﻣﻌﻪ.ﮐﻪ ﺩ= ﺭ ﮐﻤﻮﻧﻴﺰﻡ ﺻﺤ&#= 65170;ﺖ ﻣﻴﺸﻮﺩ. ﺗﻐﻴﻴ&= #65198; ﺁﻥ ﺑﺎ ﺗﻐ= ;ﻴﻴﺮ ﺟﺎﻣﻌﻪ ﻧﻤﻴﺒ&#= 65166;ﺷﺪ.ﺍﻣﺎ ﮐﻨﺘﺮﻝ ﻫﻨﺮ ﻣ&= #65220;ﻠﺐ ﻭ ﻃﺒﻴﻌﺖ ﻭ ﺟﺎ= ﻣﻌﻪ ﻏﻠﻂ ﺍﺳﺖ' ﻭ ﮐﻨ= ;ﺘﺮﻝ ﺷﺮﺍﻳﻂ ﻣﺤﻴﻄ&#= 65264; ﺩﺭﺳﺖ ﺍﺳﺖ.ﮐﻪ = ﺁﻧﻬﻢ ﺩﺭ ﺧﺪﻣﺖ ﻣﺮﺩ&= #65249; ﻭ ﺑﻬﺒﻮﺩ ﺷﺮﺍ&= #65267;ﻂ ﻣﺎﺩﻯ ﻭ ﻣﻌﻨﻮ&= #65263; ﻣﺮﺩﻣﺒﺎﺷﺪ. ﺩ&= #65197; ﺳﻪ ﺷﺮﻁ ﺗﻴﻦ ﻋ= ﺎﻣﻞ ﻧﮋﺍﺩﻯﻤﺠﻤﻮ= 5225; ﺍﺳﺘﻌﺪﺍﺩﻫﺎ= 5263; ﻓﻄﺮﻯ ﺭﻭﺍﻧﻰ &= #65165;ﺳﺖ.ﮐﻪ ﺩﺭ ﻫﺮ ﻣﻠّﺖ ﺗ&= #65188;ﮑّﻢ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ &= #65267;ﺎ ﻫﻤﺎﻥ ﻣﺮﺣﻠﻪ &= #65175;ﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﻧﻮﻋﻰ &= #65261; ﻓﺼﻞ ﻧﻮﻋﻰ. ﺍﻳ= ﻦ ﺩﺭﺳﺖ ﺍﺳﺖ.ﮐﻪ = ﺑﺎﺯ ﺑﻴﻦ ﺍﻓﺮﺍﺩ ﺁ&= #65253; ﺟﺎﻣﻌﻪ ﺍﺧﺘﻴ&#= 65166;ﺭ ﻭ ﻓﺮﺩﻳّﺖ ﻭ ﺍ&= #65203;ﺘﻘﻠﺎﻝ ﻋﻤﻞ ﻫﺴﺖ.ﮐﻪ ﺩ= ﺭ ﺳﻠﻮﻙ ﻫﻨﺮﻯ ﻭ = ﻋﻠﻤﻰ ﻭ ﻋﻘﻠﻰ ﻓﺮﺩﻳ&= #1617;ﺖ ﻭﺗﮑﺎﻣﻞ ﻓﺮﺩ&#= 65263;'ﺭﻭﺣﻰ ﻟﺎﺯﻡ ﻣﻴﺒﺎﺷ&#= 65194;. ﺗﻠﺎﺵ ﺟﻤﻊ ﺗﮑ&= #65166;ﻣﻞ ﺭﻭﺣﻰ ﺑﺮﺗﺮ ﻧ&= #65252;ﻰ ﺁﻭﺭﺩ'ﻣﮕﺮ ﺩﺭ&= #65175;ﻠﺎﺵ ﻓﺮﺩﻯ'ﻭﺩﺭ ﺗﮑ&= #65166;ﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ'ﻟﺬﺍ ﺗﻤﺎﻡ ﺍﻓﺮﺍﺩ &= #65259;ﺴﺘﻰ' ﻫﺮﻳﻚ ﻣﻨﺤﺼﺮ &= #65169;ﻔﺮﺩ ﺧﻮﺩ ﺑﻮﺩﻩ ﻭ ﻫ= ﻤﻪ ﭘﺸﺖ ﮔﺮﺩﻥ ﺩﺭ = ﺳﻠﺴﻠﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺃﺯ&#= 65247;ﻰ ﺃﺑﺪﻯ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ.ﻭ ﻟﺬﺍ ﺟﺎﻣﻌﻪ ﻫ&= #65166; ﻫﻴﭻ ﮔﺎﻩ ﻳﻚ ﺩ= ﺳﺖ ﻧﻴﺴﺘﻨﺪ.<o:p></o:p> ﻓﻠﺴﻔﻪ= ﻣﺎﺩﻯ ﻭ ﺗﺎﺭﻳﺨﻰ( ﺗﻴ= ﻦ) ﺑﺮ ﻓﻠﺴﻔﻪ ﺣﺴ&= #1617;ﻰ ﻭ ﺣﺘﻤﻰ'ﻣﺘﺄث&#= 1617;ر ﺍﺯ ﺍﺳﭙﻴﻨﻮﺯ&#= 65165; ﻭ ﺗﺠﺮﺑﻴّﻮﻥ &#= 65165;نگلیسی ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ = ﭼﻮﻥ </spa= n>ﺩﺳﺘﮕﺎﻩ ﺧʌ= 62;ﺩﮐﺎﺭ ﻋﻘﻠﻰ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ .ﻣﺤﺼﻮﻝ ﺍﻧﺴﺎ&= #65253; ﻗﺒﻠﺎ ﺑﺎ ﻣﺠﻤ&= #65262;ﻋﻪﺍﻯ ﺍﺯ ﺿﺮﻭﺭﺗﻬﺎ&#= 65263; ﺳﺎﻳﮑﻮﻟﻮﮊﻳ= 5242; ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻣ&= #65240;ﺮﺭ ﺷﺪﻩ'ﻭ ﺍﻧﺴﺎﻥ = ﺟﺴﻤﺎﻧﻰ ﻓﺮﻳﻨﻪﺍﻯ ﺍﺳ&#= 65174;'ﮐﻪ ﺟﻨﺒﻪ ﺭﻭﺣﻰ ﻭ = ﻣﺨﻔﻰ ﺍﻭﺭﺍ' ﻣﻴﺘﻮﺍ&= #65253; ﻣﻄﺎﻟﻌﻪ ﮐﺮﺩ. = ﮐﻪ ﺩﺭ ﺑﺎﺭﻩ ﺭﻭﺍ&= #65253; ﺁﻟﻮﺩﻩ ﺍﻧﺴﺎ&#= 65253; ﻏﻴﺮ ﺳﺎﻟﻚ' ﺗﺎ= ﺣﺪﻭﺩﻯ ﻣﻴﺘﻮﺍﻥ ﻣﻄﺎ&#= 65247;ﻌﻪ ﻧﻤﻮﺩ.ﻣﻬﻢ ﺣﺮ&= #64400;ﺎﺕ ﺧﺎﺭﺟﻰ ﻧﻴﺴﺘ&#= 65256;ﺪ'ﺑﻠﮑﻪ ﻧﻘﺶ ﻳﻚ ﻋﺎﻣﻞ = ﺯﻧﺪﻩ ﺩﺭ ﭘﺸﺖ ﺁﻥ ﺣﺮ= ﮐﺎﺕ ﺍﺳﺖ. ﺁﻧﭽﻪ ﺣﺎ= ﻟﺎﺕ ﺑﺎﻃﻨﻰ ﻧﺎﻣﺮ&#= 65163;ﻰ ﺭﺍ ﻣﺸﺨﺺ ﻣﻴﮑ&= #65256;ﺪ' ﻫﻤﺎﻥ ﻋﻠﻞ ﺧﺎ&= #65209; ﺩﺭ ﺷﻌﻮﺭ ﻭ ﺗﻔ= ﮑّﺮ ﺍﻭ'ﺃﻋﻢ ﺍﺯ ﻭﻗ= ﺎﻳﻊ ﻣﺎﺩﻯ ﻳﺎ ﺃﺩﺑ&= #65264; ﻭﻧﻔﺴﺎﻧﻰ ﺍﺳ&#= 65174;. ﮐﻪ ﺩﺍﺭﺍﻯ ﺿﺮ&= #65261;ﺭﺕ ﻋﻠﻤﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﻫﺮ ﻭﺍﻗﻌﻪ ﭘ&= #65268;ﭽﻴﺪﻩ ﺑﻮﻗﺎﻳﻊ ﺩﻳﮕ&#= 65198; ﻣﺮﺑﻮﻁ ﺍﺳﺖ. ﭘ= س ﺑﺎﻳﺪ ﺑﺪﻧﺒﺎ&#= 65245; ﻭﺗﺎﺑﻊ ﻣﺎﺩﻩ &= #65193;ﺭﮐﻴﻔﻴّﺎﺕ ﺃﺩﺑﻰ ﻭ ﺍﺧﻠﺎ&= #65239;ﻰ ﻭ ﮐﻴﻔﻴّﺎﺕ ﻣ&#= 65166;ﺩﻯ ﻭ ﻓﻴﺰﻳﮑﻰ ﮔﺸ&= #65174;.ﺍﻣﺎ ﻋﺎﻣﻞ ﻣﺤﻴﻄﻰ &= #65267;ک ﻮﺍﺳﻄﻪ ﻃﺒﻴﻌ&#= 1740; اﺳﺖ.ﮐﻪ ﺑﺘﻮﺍ&#= 65255;ﺪﺧﻮﺩ ﻣﺤﻴﻂ ﺃﺩﺑﻰ ﺧ&= #65166;ﺹ ﺑﺴﺎﺯﺩ.ﺗﺎ ﺑﻌ&= #65194; ﺍﺯ ﻃﻔﻮﻟﻴّﺖ &#= 65261;ﻋﻘﻞ ﺟﻤﻌﻰ'ﻧﻘﺶ ﺍﻳ&= #65254; ﻋﺎﻣﻞ ﻣﺤﻴﻂ ﺩ&= #65197;ﺳﺖﺑﺎﺷﺪ. ﻭ ﺑﺮﺍﻯ ﺷﻨﺎﺧ&= #65174; ﻳﻚ ﺃثرﻫﻨﺮﻯ = 5169;ﺎﻳﺪ ﻣﺤﻴﻂ ﺍﻭﺭﺍ ﺷ&= #65256;ﺎﺧﺖ'ﮐﻪ ﺩﺭﻫﻨﺮﻣﻨﺪ ﻏ&#= 65268;ﺮﺳﺎﻟﻚ ﻣﻄﺮﺡ ﻭﻣﻬﻢ ﺍ&= #65203;ﺖ.ﺯﻳﺮﺍ ﻫﻨﺮ ﻭ ﻓﺮﻫﻨﮓ = ﻫﻤﻴﺸﻪ ﺑﺎﻫﻢ ﻣﻌﺎﺻﺮ &= #65261; ﺷﺒﻴﻪ ﻫﺴﺘﻨﺪ.&= #65251;ﺤﻴﻂ ﻫﻨﺮ ﺭﺍ ﺍﻳﺠﺎ&= #65193; ﻣﻴﮑﻨﺪ'ﻳﺎ ﻧﺎ&= #65169;ﻮﺩ ﻣﻴﻨﻤﺎﻳﺪ. ﺍﺳ&= #65176;ﻌﺪﺍﺩ ﻫﻨﺮﻯ ﻓﻄﺮﻯ'ﺷ&= #65156;ﻥ ﻭﻣﻘﺎﻡ ﺭﻭﺍﻧ&#= 65264; ﻭ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸ= ﺮﻯ ﺍﺳﺖ.ﮐﻪ ﺍﮔﺮ ﺍ= ﺯ ﺳﻄﺢ ﻋﻤﻮﻣﻰ ﺟ&= #65166;ﻣﻌﻪ ﮔﺬﺷﺖ'ﺁﻧﮕﺎﻩ &= #65175;ﮑﺎﻣﻞ ﺍﻭ ﺁﻏﺎﺯ ﻣﻴﻴ&= #65166;ﺑﺪ . ﺍﻟﺒﺘﻪ ﻫﻨﺮ ﺩ= ;ﺭ ﻇﺎﻫﺮ ﺍﺳﺘثن= 75;ﺋﻰ ﻓﺮﺩﻯ ﺍﺳﺖ.ﺩﺭ = ﺣﺎﻟﻴﮑﻪ ﺑﺎ ﻣﻄﺎﻟﻌﻪ ﺗ&= #65166;ﺭﻳﺦ ﻫﻨﺮ'ﺣﺘﻰ ﺷﮑﺴ&= #65170;ﻴﺮ ﻭ ﻏﻴﺮﻩ' ﻧﻴﺰ ﺩ= ;ﺭ ﺁثاﺭﺷﺎﻥ ﻣﺤA= 212;ﻮﻝ ﻣﺤﻴﻂ ﺧﻮﺩ ﺑﻮ&= #65193;ﻩﺍﻧﺪ.ﮔﺎﻫﻰ ﮔﺮﻭﻫﻰ ﻣﺘﻔﮑ&#= 1617;ﺮ ﻋﻀﻮ ﻳﻚ ﺧﺎﻧﻮ&= #65165;ﺩﻩ ﺑﻨﻈﺮ ﻣﻴﺮﺳﻨ&#= 65194;'ﮐﻪ ﺍﻓﮑﺎﺭﺷﺎﻥ ﻣ&#= 65208;ﺎﺑﻪﺩﺍﺷﺖ. ﻭ ﻋﺼﺮ ﻭﺯﻣﺎﻥ = ﻋﺎﻣﻞ ﻣﻬﻤّﻰ ﺩﺭ ﻫﺮ &= #65255;ﺴﻠﻰ ﺍﺳﺖ.ﮐﻪ ﺍﻳﻦ ﺗ= ﻔﺎﻭﺕ ﺗﮑﺎﻣﻠﻰ ﺁﻧﻬ&#= 65166; ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ.&= #65261;ﻟﻰ ﺑﺎﺯﻓﺮﺩﻯ ﻫﺴ&#= 65176;ﻨﺪ. ﺑﺎ ﺳﻪ ﻋﺎﻣﻞ(ﺗ= ﻴﻦ) ﺩﻳﮕﺮ ﺍﺑﺪﺍﻉ &= #65261; ﻧﺒﻮﻍ ﻫﻢ ﻣﻄﺮ&= #65185; ﻧﻴﺴﺖ.ﺯﻳﺮﺍ ﻗ&= #65262;ﺍﻧﻴﻦ ﻣﻴﮑﺎﻧﻴﻚ'ﻣﻴ&#= 65176;ﻮﺍﻧﺪ ﻣﺴﺎﺋﻞ ﺍﺑﺪﺍ&#= 65225; ﺭﺍ ﺗﻮﺟﻴﻪ ﮐﻨ&= #65194;.ﻭ ﺩﺭ ﺍﺳﺎس ﺍﻭﻟ&#= 65268;ّﻪ ﭼﻨﻴﻦ ﺍﺳﺖ. ﻭ ﺑ= ;ﻌﺪ ﺍﺯ ﺳﻄﺢ ﻣﺘﻮﺳ&= #65218; ﺟﻤﻌﻰ ﺍﺳﺖ. ﮔﺮ= ﭼﻪ ﺍﻓﺮﺍﺩ ﺑﻴﻦ ﺧ&= #65262;ﺩ ﮔﺮﻭهﻫﺎﻯ ﮐﻮ= 4380;ﻚ ﺟﻤﻌﻰ ﺩﺍﺭﺩ.ﻭ&= #65247;ﻰ ﺑﺎﺯ ﺑﻴﻦ ﺁﻧﻬ&= #65166;'ﺗﻔﺎﻭﺕ ﻓﺮﺩﻯ ﻫﺴﺖ.ﭼﻮ&= #65253; ﻫﻨﺮ ﻧﻴﺰ ﺩﻭﺟ&= #65256;ﺒﻪ ﺗﮑﺎﻣﻠﻰ ﺩﺍﺭ&#= 65193;.ﺍﻓﻘﻰ ﻣﺎﺩﻯ ﺑﺸﺮﻯ'ﻭ = ﺗﮑﺎﻣﻞ ﻋﻤﻮﺩﻯ ﺩﺭ ﺭﻭ&= #65185; ﺩﺍﺭﺩ'ﮐﻪ ﺑﺮﺍ&= #65263; ﺑﺮﺗﺮ ﺍﺯ ﻧﻮﻉ = ﺑﺸﺮﻯﮐﻨﻮﻧﻰ ﻟﺎﺯﻡ ﻣﻴﺒﺎﺷ&#= 65194;'ﺗﺎ ﻗﻬﻘﺮﺍﺋﻰ ﺩﺭ &= #64344;ﻴﺶ ﻧﺒﺎﺷﺪ. ﺩﺭ ﻫﻨ= ﺮ ﻣﺎﺩﻯ ﻭ ﻫﻨﺮ ﺍ= ﻟﻬﻰ.<o:p></o:p> ﭘﺮﺳﺶ ﺷ= ;ﺪﻩ'ﮐﻪ ﺁﻳﺎ ﻭﺍﻗﻌﺎ ﻫ&= #65256;ﺮ ﻗﺒﻠﺎ ﻣﺤﺪﻭﺩ &= #65207;ﺪﻩ؟ﮐﻪ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ ﭼﻨﻴﻦ ﺍﺳﺖ.ﮔﻮ&= #65163;ﻰ ﻃﺒﻖ ﻗﻮﺍﻧﻴﻦ &= #65165;ﺟﺘﻤﺎﻋﻰ ﻣﻴﺒﺎﺷﺪ.ﻭﻟﻰ &= #65193;ﺭ ﻭﺍﺻﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﭘس ﺍﺯ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﻭﮐﺴﺐ ﻋﻘﻠﻬﺎ&#= 65263; ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263;'ﭼﻨﻴﻦ ﺣﺪﻭﺩﻯ ﻧﻴﺴﺖ.&= #65261; ﺑﺮﺗﺮ ﺍﺯﻋﻘﻞ &= #65183;ﻤﻌﻰ ﻭ ﻋﺎﺩﺍﺕ ﺟﺎﺭ&= #65263; ﻣﻴﺒﺎﺷﺪ ﻭﻟﻰ &= #65187;ﺘﻰ ﺍﮔﺮ ﺷﺮﺍﻳﻂ ﺧ&= #65166;ﺭﺟﻰ ﺭﺍ ﻧﻴﺰ ﺗﻌﻴﻴ&= #65254; ﮐﻨﻴﻢ' ﺑﺎﺯﺟﻮ&= #65165;ﻧﺐ ﺯﻳﺎﺩﻯ ﺍﺯ ﮐﺎ&= #65197; ﻫﻨﺮﻯ ﺑﺮﺭﺳﻰ &= #65227;ﻠﻤﺎﻯ ﺟﺎﻣﻌﻪ ﺷﻨﺎﺵ &= #65255;ﺸﺪﻩ'ﮐﻪ ﻫﻤﺎﻥ ﻧﻘﺶ ﻫﻨ&= #65198;ﻣﻨﺪ ﻭ ﻃﺒﻴﻌﺖ ﻳﻚ ﮐ= ﺎﺭ ﺍﺑﺪﺍﻋﻰ ﺍﺳﺖ.&= #64400;ﻪ ﻣﻴﺮﺳﺎﻧﺪ ﻫﻨ&#= 65198; ﺗﺎﺑﻊ ﻣﺤﻴﻂ ﻧ&= #65268;ﺴﺖ' ﺑﻠﮑﻪ ﺗﻨﻬﺎ ﻣ&= #65176;ﺄثّر ﺍﺯ ﺁﻥ ﻣﻴﺒﺎﺷ&= #65194; ﻭ ﻫﻨﺮﻣﻨﺪ ﺷﺨ&= #65212;ﻴّﺖ ﻣﺴﺘﻘﻞ ﻭ ﺍﺻﺎ&= #65247;ﺖ ﺫﺍﺗﻰ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﺩ.ﻭ ﺍﻭﺭﺍ ﺍﺯ ﺩﻳﮕ&= #65198;ﺍﻥ ﺟﺪﺍ ﻣﻴﻨﻤﺎﻳ&#= 65194; . ﺍﻳﻦ ﮔﻮﻧﻪ ﺷﺮ= ;ﺍﻳﻂ ﺧﺎﺭﺟﻰ ﻣﻴﺘﻮ&#= 65165;ﻧﻨﺪ'ﺑﻄﻮﺭﮐA= 248;ّﻰ ﺟﺎﻣﻌﻪ ﻭﻣﺤﻴ&#= 65218; ﺭﺍ ﻣﻌﻠﻮﻡ ﮐﻨ&= #65256;ﺪ.ﻭ ﻧﻪ ﺭﻭﺣﻴﻪ ﻫﻨ&= #65198;ﻣﻨﺪ ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ &= #65261;ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﻭﺭﺍ . ﻭ= ; ﺷﺨﺼﻴّﺖ ﻫﻨﺮﻣﻨﺪ ﻭﻗﺘ&#= 65264; ﻣﻌﻠﻮﻡ ﻣﻴﺸﻮ&#= 65193;'ﮐﻪ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺗ&= #65236;ﺎﻭﺕ ﭘﻴﺪﺍ ﮐﻨﺪ.ﻭ ﻋ= ﻤﻠﺎ ﺍﻳﻦ ﻣﺘﻔﮑّﺮ (&= #65175;ﻴﻦ)ﺑﺮﺍﻯ ﺑﺮﺭﺳﻰ ﺃثرﻫA= 256;ﺮﻯ ﻧﻴﺰ ﺑﺮﻭﺣﻴﻪ &= #65259;ﻨﺮﻣﻨﺪ می ﭙﺮﺩﺍﺯﺩ. ﮐ&#= 65258; ﺑﺮﺧﻠﺎﻑ ﻧﻈﺮ&#= 65267;ﻪ ﻣﺎﺩﻯ ﻭ ﺟﺰﺋﻰ = ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﺑﻨﻈ&= #65198; ﺷﺎﺭﻝ ﻟﺎﻟﻮ ﺭ&= #65261;ﺵ ﻋﻠﻤﻰ ﺗﻴﻦ'ﺍﺯ = ﻧﻮﻉ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﻣ&= #65194;ﺭﻥ ﺩﺭ ﻋﻠﻮﻡ ﻃﺒﻴ&= #65228;ﻰ ﺍﺳﺖ.ﮐﻪﺩﺭ= ; ﻣﺎﺩﻩ ﮔﺮﺍﺋﻰ ﻭﺳﻴﻠ&#= 65258; ﻣﻄﺎﻟﻌﻪ ﺍﻣﺮ&#= 65261;ﺯ ﺑﺸﺮ' ﭼﻮﻥ ﺭﻭﺍ= ﻥ ﮐﺎﻭﻯ ﻗﺎﺑﻞ ﺍ&= #65183;ﺮﺍ ﺍﺳﺖ.ﻭﻟﻰ ﮔﺬﺷ&= #65176;ﻪ ﻭ ﺁﻳﻨﺪﻩ ﺑﺸﺮ&= #65239;ﺎﺑﻞ ﺗﺤﻠﻴﻞ ﻣﺎﺩﻯ &= #65255;ﻴﺴﺖ. ﺗﻴﻦ ﺑﻨﻮﻉ ﭘﺪ&= #65267;ﺪﻩ ﺍﺳﺘﺎﺗﻴﮑﻰ ﺗ&#= 65262;ﺟّﻪ ﻧﺪﺍﺷﺘﻪ'ﻟﺬﺍ &= #65153;ﻧﺮﺍ ﺗﺎﺑﻊ ﭘﺪﻳﺪﻩ &= #65183;ﺎﻣﻌﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍ&= #65203;ﺖ. ﺩﺭﺣﺎﻟﻴﮑﻪ ﻫ&#= 65256;ﺮ ﻓﻌّﺎﻟﻴّﺖ ﺍA= 255;ﺴﺎﻧﻰ ﻗﺎﺋﻢ ﺑﺬﺍﺕ ﻭ = ﺧﻮﻳﺸﺘﻦ ﺍﺳﺖ ﻭ ﺑﻤﻘﺎﻡ = ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺡ ﻓ&= #65198;ﺩﻯ ﭘﺸﺖ ﮔﺮﺩﻥ ﺗﻮ&= #65183;ّﻪ ﻧﮑﺮﺩﻩ'ﭼﻮﻥ ﻣ&= #65166;ﺭﮐس ﺑﺮﺍﻯ ﺟﺎﻣﻌﻪ &= #65255;ﻈﺎﻡ ﺣﺰﺑﻰ ﺩﺭﭘﻴﺶ &= #64404;ﺮﻓﺘﻪ ﺍﺳﺖ .<o:p></o:p> ﻫﻨﺮ ﺭﺍ= ;ﻩ ﻭﻳﮋﻩﺍﻯ'ﺩﺭ ﮐ&= #65204;ﺐ ﻣﻌﺮﻓﺖ ﺍﺳﺖ. ﻭ= ﺩﺍﺭﺍﻯ ﺣﻘﻴﻘﺖ ﺧﺎﺹ ﻭ = ﻏﺎﻳﺘﻰ ﻣﺸﺨﺺ ﻣﻴﺒﺎﺷ&#= 65194;.ﮔﺮﭼﻪ ﻫﻨﺮ ﺑﺎ ﺩﻳﻦ ﻭ= ﺍﺧﻠﺎﻕ ﻭ ﺳﻴﺎﺳﺖ ﻭ ﺍﻗ= ﺘﺼﺎﺩ ﻭ ﺟﺎﻣﻌﻪ ﻣﺮﺑ&= #65262;ﻁ ﻣﻴﺒﺎﺷﺪ. ﻫﺮﺑ&= #65198;ﺕ ﺭﻳﺪ ﻣﻴﮕﻮﻳﺪ'&= #64400;ﺎﺭﺑﺮﺩ ﻫﻨﺮ ﻭ ﺍﺭﺯﻳﺎ&= #65169;ﻰ ﺁﻥ ﺩﺭ ﮐﺎﺭ ﻓﺮ= ﺩﻯ ﺍﺳﺖ. ﻫﻨﺮﻓﺮﺩ&= #65263; ﺷﺮﻭﻉ ﻣﻴﺸﻮﺩ'&= #65261; ﺗﺎ ﺣﺪﻭﺩﻯ ﮐﻪ = ﺟﺎﻣﻌﻪ ﺑﺘﻮﺍﻧﺪ'ﺍﻭﺭ&#= 65165; ﺩﺭﻙ ﻭ ﺍﺭﺯﻳﺎ&= #65169;ﻰ ﻧﻤﺎﻳﺪ. ﮐﻪ ﺑﺎ= ﺟﺎﻣﻌﻪ ﻣﺮﺗﺒﻂ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ. ﻧﻮﺁﻭﺭﻯ = ﻫﺎﻯ ﺑﺠﺎﻣﻌﻪ ﺍﺭﺗ&#= 65170;ﺎﻃﻰ ﻧﺪﺍﺭﺩ.ﻭ ﻗﺎﺑ&= #65246; ﺩﺭﻙ ﺟﺎﻣﻌﻪ ﻫ&= #65250; ﻧﻴﺴﺖ.ﻳﻌﻨﻰ ﻫ&= #65256;ﺮﻣﻨﺪ ﺍﺯ ﺟﺎﻣﻌﻪ ﺑﻴ&= #65198;ﻭﻥ ﻧﻤﻰ ﺁﻳﺪ. ﺑﻠﮑ= ﻪ ﺩﺭ ﻫﻤﺪﻳﮕﺮ ﺗ&= #65156;ثیر ﻣﻴﮕﺬﺍﺭﻧﺪ.ﻫ&#= 65256;ﺮﻣﻨﺪ ﻏﻴﺮ ﻣﺎﺩﻯ ﻭ ﺍ= ﻟﻬﻰ'ﻧﻮ ﺁﻭﺭ ﻭﺍﻗﻌﻰ ﺩ&= #65197; ﻫﺮ ﻋﺼﺮﻯ ﺍﺳﺖ.= ﺩﺭ ﺍﺑﺘﺪﺍ ﺍﺯﺟﺎ&#= 65251;ﻌﻪ ﺷﺮﻭﻉ ﻣﻴﮑﻨﺪ'&= #65261; ﺳﭙس ﺩﺭ ﺗﺤﮑّ= 5250; ﺟﺎﻣﻌﻪ ﻣﻰ ﮐﻮ&= #65207;ﺪ. ﻭ ﭼﻮﻥ ﮐﺎﻣﻠﺎ = ﺁﺯﺍﺩ ﺍﺯ ﺃثراﺕ ﺟﺎA= 251;ﻌﻪ'ﻭ ﺣﺘﻰ ﺍﺯ ﮔﺬﺷﺘ&= #65258; ﻫﺎﻯ ﺗﺎﺭﻳﺨﻰ &= #65191;ﻮﺩ ﺍﻧﺴﺎﻥ ﺷﺪ'ﭘس &= #65175;ﮑﺎﻣﻞ ﺍﻟﻬﻰ ﻫﻨﺮﻣﻨ&#= 65194; ﺩﺳﺖ ﺧﻮﺍﻫﺪ ﺩ&= #65165;ﺩ.ﻭ ﺍﻳﻦ ﺩﺭ ﻫﻨﺮﻣ&= #65256;ﺪ ﺑﺎ ﻧﻔس &#= 65153;ﻟﻮﺩﻩ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺗ&= #65188;ﻘﻖ ﻳﺎﺑﺪ. ﻫﻨﺮ ﻧﺘ= ﻴﺠﻪﺍﻯ ﻓﺮﻋﻰ ﺍﺯ ﺟﺎﻣ&= #65228;ﻪ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﻫ&= #65256;ﺮ ﺧﻮﺩ ﻋﻨﺼﺮ ﻣﻬ&= #65252;ّﻰ ﺩﺭﺗﺮﮐﻴﺐ ﺟﺎ&#= 65251;ﻌﻪ ﺍﺳﺖ.ﻭﻗﺘﻰ ﻣﺎ = ﺍﺭﺯﺷﻬﺎﻯ ﺟﻤﺎﻟﻰ ﺭﺍ ﮐﻪ = ﻫﻨﺮﻣﻨﺪ ﻣﻴﺪﻫﺪ' ﻧﺎﺩﻳ&= #65194;ﻩ ﻣﻴﮕﻴﺮﻳﻢ. ﻭ ﺑ= ﺎﺭﺯﺷﻴﺎﺑﻰ ﺍﺟﺘﻤﺎﻉ ﻣﺘّ= 4401;ﻰ ﺑﺎﺷﻴﻢ' ﮐﺎﺭﻯ = ﺟﺰ ﺁﻣﺎﺭﮔﻴﺮﻯ ﻧ&#= 64401;ﺮﺩﻩﺍﻳﻢ' ﮐﻪ ﻧﺘﻴﺠﻪﺍﻯ &= #65239;ﻄﻌﻰ ﻧﻤﻰ ﺑﺎﺷﺪ. ﻫﻨ= ﺮ ﺳﺎﺯﻧﺪﻩ ﺟﺎﻣ&#= 65228;ﻪ ﻫﺴﺖ'ﻭ ﺩﺭ ﻣﺮ ﺣ= ;ﻠﻪ ﮐﻤﺎﻝ ﺧﻮﺩ'ﺑﺨ&= #65212;ﻮﺹ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ'ﮐﻪ ﻣﻌﻘﻮﻟﺎﺕ ﺍﺳ&#= 65166;ﺳﻰ ﺟﺎﻣﻌﻪ ﺭﺍ'ﺩﺭ = ﺣﮑﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺩ ﺗث&#= 1576;یت ﻭ ﺭﻧﮓ ﺩﺍﺋﻢ ﻣ= ﻴﺪﻫﻨﺪ.ﻭﻣﺎﻧ&#= 65256;ﺪ ﺩﻳﮕﺮ ﻋﻠﻮﻡ ﻭ = ﺍﻣﻮﺭ ﺑﺸﺮﻯ ﻣﺮﺍﺣﻞ &= #64400;ﻤﺎﻝ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194; .<o:p></o:p> ﺩﺭ ʌ= 51;ﻄﺎﻟﻌﻪ ﺩﻳﮕﺮﻯ ﺍﺯ (ﮔﻴ= ﻮ </spa= n>) &#= 65169;ﺮﺍﻯ ﺭﺍﺑﻄﻪ ﻫﻨﺮ ﺑ&= #65166; ﻣﺤﻴﻂ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ'ﺩﺭ ﺑﺮﺍﺑﺮ &#= 65267;ﻚ ﺍﺳﺘﺎﺗﻴﻚ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﻭ ﺟﻤﻌﻰ ﻗﺮﺍﺭ = ﻣﻴﮕﻴﺮﻳﻢ.ﮐﻪ ﺑﺮ ﺍﺻﻮﻝ ﺣﻴﺎ&= #65175;ﻰ ﮐﻪ ﻫﻨﺮﻧﺘﻴﺠ&#= 65258; ﺯﻧﺪﮔﻰ ﺍﺳﺖ ﻗ&= #65198;ﺍﺭ ﺩﺍﺭﺩ.ﻭ ﺍﺣﺴﺎ&= #1587; ﺟﻤﺎﻟﻰ ﺍﺣﺴﺎ&#= 65203;ﻰ ﭘﺮ ﺑﺎﺭ ﺗﺮ ﺍﺯ= ﺯﻧﺪﮔﻰ ﺍﺳﺖ.ﻭ ﻫﻨﺮ ﺭﺍ= ﻓﻌّﺎﻟﻴّﺘﻰ ﺍﺟﺘﻤﺎﻋﻰ ﻫﺪ&#= 65233; ﺍﺯ ﺧﻮﺩ ﺯﻧﺪﮔ&= #65264; ﻣﻴﺒﺎﺷﺪ. ﻭ ﻫﻤ= ﺎﻥ ﻟﺬﺕ ﮔﺮﻓﺘﻦ ﺷ&= #65156;ﻥ ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ &= #65169;ﺮﺩﻥ ﺍﺳﺖ'ﻧﻪ ﺗﮑﺎﻣ&= #65246; ﺭﻭﺣﻰ'ﻭ ﺣﺘﻰ ﻧ= ﻪ ﺗﮑﺎﻣﻞ ﺗﺎﺭﻳ&#= 65192;ﻰ. ﮔﻴﻮ ﻫﻨﺮ ﺭﺍ ﺯ= ﻧﺪﮔﻰ ﻓﺸﺮﺩﻩ ﻣﻴﺨﻮ&#= 65165;ﻧﺪ.ﻭﻭﻇﻴﻔﻪ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ'&= #64400;ﻪ ﻧﮕﺬﺍﺭﺩ ﺯﻧﺪ&#= 64404;ﻰ ﺑﺮ ﺍﻭ ﻏﻠﺒﻪ ﮐ= ﻨﺪ.ﭘس ﺑﺎﻳﺪ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﻭﻧﻮﻋﻰ ﺑﺠﻮﻳ&#= 65194;.ﺗﮑﺎﻣﻞ ﺍﻓﻘﻰ ﻭ ﻣﻬﻤﺘ&= #65198; ﺗﮑﺎﻣﻞ ﻋﻤﻮﺩ&#= 65263; ﻭ ﺳﻠﻮﮐﻰ' ﺑﻨﻔ= ﻊ ﺃﺑﺪﻳﺖ ﻭﭘس ﺍ&#= 65199; ﻣﺮﮒ.ﮐﻪ ﺩﺭ ﺗﮑ= ﺎﻣﻞ ﺍﻓﻘﻰ ﺟﺰ ﮐﺎﺭ&= #65251;ﺎ ﺳﺎﺯﻯ ﻧﻴﺴﺖ.ﻭ = ﻫﻨﺮﻣﻨﺪ ﺑﺎﻳﺪ ﻣﻌﺎﺻﺮ &= #65169;ﺎﺷﺪ.ﻭ ﺍﺷﮑﺎﻝ ﻣﺨﺘﻠ&#= 65234; ﺯﻧﺪﮔﻰ ﺭﺍ ﺑﺸ&= #65256;ﺎﺳﺪ.ﻭﺯﻧﺪﮔ= 5264; ﻓﺮﺩﻯ ﺭﺍ ﺩﺭ ﺧ= ﻮﺩ ﺫﻭﺏ ﮐﻨﺪ.ﻳﻌﻨ&= #65264; ﻫﻨﺮ ﻣﻨﺸﺄ ﻭ ﻏ= ﺎﻳﺖ ﻭ ﻣﺎﻫﻴّﺖ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﺩﺍﺭﺩ.ﮐﻪ ﺑﺘﻮ&= #65165;ﻧﺪ ﺩﺭ ﮐﻞّ ﺣﻴﺎﺕ &= #64400;ﻠّﻰ ﻣﺨﻠﻮﻁ ﮔﺮﺩﺩ.&= #65261; ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺣ&= #65268;ﺎﺕ ﮐﻠّﻰ ﺩﺭﺟﺎﻣ= 5228;ﻪ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ &= #65251;ﮕﺮ ﺩﺭ ﺳﻄﺢ ﻋﻘﻞ ﺟ= ﻤﻌﻰ ﺁﻥ.ﮐﻪ ﻣﺮﺍﺗﺐ = ﻋﻘﻠﻰ ﺑﺎﻟﺎﺗﺮ ﺗﺎ ﻋ&= #65240;ﻞ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ ﻗﺎﺋﻢ ﺑﺮﺳﺪ. ﻏ= ﺎﻳﺖ ﻭ ﻫﺪﻑ ﻫﻨﺮﻣﻨ&= #65194; ﻧﻴﺰ ﺍﺟﺘﻤﺎﻋ&#= 65264; ﺍﺳﺖ'ﮐﻪ ﺍﺯ ﻣﺮ= ﺍﺗﺐ ﻓﺮﺩﻯ ﺧﻮﺩ ﺧﺎ&= #65197;ﺝ ﮔﺮﺩﺩ'ﻭ ﺑﺎ ﺩﻳ= ﮕﺮﺍﻥ ﻳﮑﻰ ﺷﻮﺩ.ﺍﺯ ﺧ= ﻮﺩ ﺧﺎﺭﺝ ﺷﺪﻥ ﺩﺭ = ﺗﺰﮐﻴﻪ ﻧﻔس ﺩﺭﺳﺖ ﺍﺳ&#= 65174;.ﻭﻟﻰ ﺩﺭ ﺩﻳﮕﺮﺍﻥ ﻳ&= #64401;ﻰ ﺷﺪﻥ'ﮐﺎﺭ ﻫﻨﺮ = ﻣﺎﺩﻯ ﺑﻘﺼﺪ ﺍﺳﺘﻔﺎ&#= 65193;ﻩ ﺍﺯ ﺟﻤﻊ ﺍﺳﺖ.ﻭ= ﺍﻟّﺎ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺗ&= #65200;ﮐﻴﻪ ﮐﻨﻨﺪﻩ'ﺑﺎ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﻧﺎﺩﻳﺪ&#= 65257;'ﻭ ﻳﺎ ﻧﻴﺎﻣﺪﻩ ﺧ&= #65262;ﺩ'ﻭ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺟﻤﻊ ﻭﺣﺪﺕ ﻭﺟ&= #65262;ﺩﻯ ﻣﻴﻴﺎﺑﻨﺪ.ﻭﺩ&#= 65197; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺍﺳﺖ'ﮐﻪ ﺟﺎﻣﻌ&= #65258; ﺭﺍ ﻫﺪﺍﻳﺖ ﻣﻴ&= #64401;ﻨﻨﺪ.ﻭﺧﻮﺩ ﺩﺭﺗﻦ ﺑﺎ ﺁﻧﻬ&= #65166; ﺩﺭ ﺗﻤﺎس ﻫﺴﺘ&#= 65256;ﺪ.ﻭﻟﻰ ﺗﻨﻬﺎ ﺩﺭ ﺑﻴﻦ = ﺩﻳﮕﺮ ﺗﻦ ﻫﺎ ﻗﺮﺍﺭ ﺩ= ﺍﺭﺩ.ﻭ ﺟﺎﻣﻌﻪ ﺭﺍ ﺗﺎ = ﺣﺪﻭﺩﻯ ﺑﺠﻠﻮ ﻭ ﻋﻘﻞ ﻭ= ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﺎﺗﺮ ﺳﻮﻕ ﻣﻴﺪﻫﺪ.ﮐ&= #65258; ﺣﺘﻰ ﻋﻠﻮﻡ ﻭ ﻓ= ﻠﺴﻔﻪ ﭼﻨﻴﻥﻤﻴﮑﻨﺪ. &= #65251;ﺒﺪﺃ ﺟﺪﻳﺪ ﺁﻧﻬﺎ ﻳ&= #65242; ﻓﮑﺮ ﺍﺑﺪﺍﻋﻰ &= #64400;ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺩﺭ ﻃﻮﻝ = ﺯﻣﺎﻧﻬﺎ ﺑﻮﺩﻩ ﺍﺳﺖ.ﺍﮔ&= #65198;ﺑﺠﺎﻣﻌﻪ ﺑﺎﺯ ﮔﺮﺩﻧﺪ'ﮐ&= #65258; ﺩﺭﺁﻥ ﺗﺄثیر A= 169;ﮕﺬﺍﺭﻧﺪ.ﻭﻧ᥽= 8; ﺧﻮﺩﺭﺍ ﺩﻭﺑﺎ&#= 65197;ﻩ ﺁﻟﻮﺩﻩ ﺑﻤﻌﺎ&#= 65267;ﺐ ﺟﺎﻣﻌﻪﺧﻮﺩ ﻧ&#= 65252;ﺎﻳﻨﺪ'ﮐﻪﺩﺭA= 235;ﺼﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65176;ﻨﺪ' ﻭﺧﻮﺩ ﺩﺭ ﻓﺼﻞ = ﻧﻬﺎﺋﻰ ﻧﻮﻉ ﺑﺸﺮﻯ.ﺗﻮ&= #65187;ﻴﺪ ﻭ ﻳﮕﺎﻧﻪ ﺷﺪﻥ = ﻭ ﺧﻮﺩﺭﺍ ﻧﺎﺩﻳ&#= 65194;ﻩ ﮔﺮﻓﺘﻦ'ﮐﻪ ﮐﺎ&= #65197; ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ ﻭ ﻏﻴﺮ ﺳﺎﻟﮑﺎ&= #65253; ﺣﺘﻰ ﻗﺸﺮﻯ ﻫﺎ&= #65263; ﻣﺬﻫﺒﻰ ﭘﺮ ﺗﻌ&= #65212;ﺐ ﺩﻳﻨﻰ ﻭﻣﺸﺮﻙ' = ﺷﺎﻳﺪ ﺩﺭ ﻣﻌﺮﻓﺖ ﻣﻮ&= #65165;ﺩ ﻣﺨﺪﺭ ﺧﻮﺩﺭﺍ &= #65235;ﺮﺍﻣﻮﺵ ﮐﻨﻨﺪ.ﭼﻮﻥ ﻣﺴ&= #65174; ﻭ ﺑﻰ ﻫﻮﺵ ﮔﺮﺩ= ﻧﺪ.ﻭﻟﻰ ﺍﻳﻦ ﺍﺗﺤﺎﺩ ﺑ&= #65166; ﺩﻳﮕﺮﺍﻥ ﻣﺤﺴ&#= 65262;ﺏ ﻧﻤﻴﮕﺮﺩﺩ. ﮐﻪ = ﺩﺭﻓﺮﺩﻳّﺖ ﺧﻮﺩ ﮔﻢ ﺷﺪﻥ ﻣ= ﻴﺒﺎﺷﺪ.ﻭ ﺗﻮﺣﻴﺪ ﻭﻭﺍﺣ&#= 65194; ﺷﺪﻥ ﮐﺎﺭ ﺳﺎﻟ&= #64401;ﺎﻥ ﺍﻟﻬﻰ ﺍﺳﺖ.ﮐﻪ<= /span> </spa= n>ﺑﺎ ﻣﺮﺍﺗﺐ A= 165;ﻟﻬﻰ ﺧﻮﺩ ﺩﺭ ﺗﻮﺳّ&#= 65248;ﺎﺕ ﻋﺒﺎﺩﻯ ﭼﻨﺎﻥ &= #65267;ﮑﻰ ﻣﻴﺸﻮﻧﺪ'ﮐﻪ ﺧ&= #65262;ﺩﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﻧﻤﻰ = ﺑﻴﻨﻨﺪ.ﻭ ﻗﻄﺮﻩﺍﻯ ﺩﺭ ﺩ&= #65197;ﻳﺎﻫﺎﻯ اﻟﻬﻰ ﻣﻴﮕﺮﺩ= 5255;ﺪ.ﻭﻟﻰ ﻗﻄﺮﻩﺍﻯ ﻣﺴﺘ&#= 65240;ﻞ ﻧﻴﺴﺘﻨﺪ. ﺳﺎﻟ&= #65242; ﺩﺭﺗﻮﺣﻴﺪ ﻭ ﺣ&= #65166;ﻟﺖ ﺻﻤﺪﻳّﺖ ﻭ ﺧﻠ&#= 65204;ﻪ ﻭ ﺑﻰ ﺧﻮﺩﻯ ﺧﻮ= ﺩ'ﮐﻪ ﺑﺎ ﺍﺣﻮﺍﻝ ﺍﻟ&= #65260;ﻰ ﻭ ﺷﻬﻮﺩ ﻋﻮﺍﻟ&= #65250; ﺍﻟﻬﻰ ﺭﻭﺑﺮﻭ &= #65251;ﻴﮕﺮﺩﺩ' ﺑﺎﺯ ﺍﻳﻦ ﺍﺫﮐ&= #65166;ﺭ ﺗﻮﺣﻴﺪﻯ</sp= an> &#= 65197;ﺍ ﺩﺍﺭﺩ.ﭼﻮﻥ ﻟﺎ = ﺍﻟﻪ ﺍﻟّﺎ ﺍﻟﻠﻪ ﮐ&#= 65258; ﺗﮑﺮﺍﺭ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ. ﮐﻪ ﺑﺎ ﻣﻘﺎﻡ ﺍ= ﻟﻬﻰ ﺑﺮﺗﺮﻯ ﺭﺳﻴﺪ&#= 65257;. ﻭﻟﻰ ﻫﻨﻮﺯ ﺑﺎ&= #65247;ﻠﻪ ﻧﺮﺳﻴﺪﻩ ﺍﺳﺖ.&= #65251;ﮕﺮ ﺑﻔﺮﺽ ﺩﺭ ﺃﺑﺪ&= #65267;ّﺖ ﻣﻄﻠﻖ'ﻭﻋﺒﻮﺭ &= #65175;ﮑﺎﻣﻠﻰ ﺍﺯ ﺑﻰ ﻧﻬﺎﻳﺖ = ﻣﺮﺍﺗﺐ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﻭ = ﺗﺠﻠّﻴﺎﺕﺍﻟA= 260;ﻰ. ﭘس ﻫﻨﺮﻣﻨﺪ ﻣ&#= 65166;ﺩﻯ'ﻋﻤﻠﺎ ﺑﻴﺸﺘﺮ ﺧﻮﺩﺵ &= #65197;ﺍ ﺑﺠﺎﻣﻌﻪ ﻣﺘّ= 5212;ﻞ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺍﺳ&= #65176;ﻔﺎﺩﻩ </spa= n>ﻣﺎﻟﻰ ﻳﺎ ﺷA= 260;ﺮﺕ ﻭ ﺳﺘﺎﻳﺶ ﺁﻧﺎ&= #65253; ﺭﺍ ﺑﺒﻴﻨﺪ.<o:p></o:p></span= > ﮔﻴﻮ ﺩﺭ= ; ﺷﻌﺮﻯ ﻣﻴﮕﻮﻳﺪ'ﻫﻨﺮ &= #65255;ﺮﻣﺶ ﻭ ﺣﻨﻴﻦ ﻭ ﻣﺤﺒ= ّﺖ ﻭ ﻣﻬﺮﺑﺎﻧﻰ ﺍ&= #65203;ﺖ.ﭼﻮﻥ ﻫﺮ ﮔﺎﻩ ﺯﻳﺒﺎ&= #65163;ﻰ ﺭﺍ ﺩﻳﺪﻡ'ﺍﺯ ﺧ= ﺪﺍ ﺁﺭﺯﻭ ﮐﺮﺩﻡ ﺩ&= #65261; ﺑﺎﺷﻴﻢ.ﮐﻪ ﺍﻳ&= #65254; ﺩﻭ ﺑﻮﺩﻥ' ﻣﺨﺎ= ﻟﻒ ﺧﻮﺩ ﻓﺮﺍﻣﻮﺷ&#= 65264; ﻭ ﻧﻬﺎﻳﺖ ﺧﻮﺩ = ﺧﻮﺍﻫﻰ ﻭﺧﻮﺩ ﭘﺴﻨﺪﻯ &= #65165;ﺳﺖ.ﮐﻪ ﺟﻤﺎﻝ ﺍﻟﻬﻰ ﺩ&= #65197; ﺳﺎﻟﮑﺎﻥ ﭼﻨﺎ&#= 65253; ﺍﺳﺖ ﮐﻪ ﻣ᥾= 8;ﺨﻮﺍﻫﻨﺪ. ﺧﻮﺩﻯﺒﺸﺮﻯ ﻧ&#= 65170;ﻮﺩﻩ ﺑﺎﺷﺪ.ﻭ ﻫﻤﺎﻥ = ﺩﻳﺪﺍﺭ ﺳﻤﺒﻮﻟﻴﻚ ﺟﻤ&#= 65166;ﻝ ﺍﻟﻬﻰ ﺍﺯ ﺁﻳﻨ&= #65194;ﻩ ﻫﺎ'ﺧﺎﻃﺮﻩﺍﻯ &= #65155;ﺑﺪﻯ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺳﺎﻟ&#= 65242; ﺷﺎﻫﺪ ﻫﺮ ﺗﺠﻠ&= #1617;ﻰ ﺍﻟﻬﻰ'ﻋﻤﻠﺎ ﺑ&= #65166; ﺩﻳﮕﺮﻯ ﺭﻭﺑﺮ&#= 65261; ﻧﻴﺴﺖ.ﮐﻪ ﺭﻭﺡ = ﺍﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺷ&= #65260;ﻮﺩ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﺩ.ﻭﻭﺍﻗﻌ= 5264; ﺷﺒﻴﻪ ﻫﻤﺰﺍﺩ &= #65165;ﻭ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻟﺬ= ﺍ ﺗﻮﻓﻴﻖ ﺩﺭ ﺩﻳ&= #65194;ﺍﺭ ﺟﻤﺎﻝ ﺍﻟﻬﻰ' ﺑ= ﺎﻟﺎﺗﺮ ﺩﺭ ﺗﺠﻠّﻰ ﺍﻟ&#= 65260;ﻰ ﺑﺎﻟﺎﺗﺮ ﺍﺳﺖ.&= #65261; ﺟﻤﻊ ﺷﺪﻥ ﻭ ﻳﮑ= ﻰ ﮔﺮﺩﻳﺪﻥ'ﻳﺎ ﻫ&= #65252;ﺎﻥ ﺟﻢ ﮔﺮﺩﻳﺪﻥ ﺳ&= #65166;ﻟﻚ ﺍﺳﺖ'ﮐﻪ ﺭﻭﺯ ﺭ= ﺳﻴﺪﻥ ﺑﻨﻮﺭ ﺍﻟﻬﻰ ﺗ&= #65166;ﺯﻩ ﺧﻮﺩ(ﺟﻤﻌﻪ)ﻭﺟ&= #65208;ﻦ ﻭ ﺍﺳﺘﺮﺍﺣﺖ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩﺭﺍ ﺧﻮﺍﻫ&#= 65194; ﺩﺍﺷﺖ ﮐﻪ ﺍﮔﺮ = ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺩﺍﺷﺖ.ﺩ&= #65197;ﺟﻤﻌﻪ ﺍﺳﺘﺮﺍﺣﺖﺍ ﻭ'&= #65261;ﻯ ﺗﺠﺴّﻢ ﻭﺗﺠﺴ= 617;ﺪ ﻣﺎﺩﻯ ﺷﻬﻮﺩ ﺧ&= #65262;ﺩﺭﺍ ﺩﺍﺭﺩ' ﮐﻪ ﻗﺎﻟ= ﺐ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﺩ.ﺗﺎ ﻗﺎﺑ&= #65246; ﺍﺣﺴﺎس ﻭﻟﻤس = 5193;ﻳﮕﺮﺍﻥ ﺑﺎﺷﺪ. ﮐﻪ ﻫﻴﭻ= ﻏﻴﺮ ﺳﺎﻟﮑﻰ ﻧﻤﻰ ﺗ&= #65262;ﺍﻧﺪ'ﭼﻨﻴﻦ ﺍﺣﻮﺍﻝ ﻳﮕﺎﻧ&#= 64405;ﻰ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﺪ.ﻣﮕﺮ ﺩﻭﮔﺎﻧﮕﻰ ﺧﻮ&#= 65193;'ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65267;ﮕﺎﻧﻪ ﻧﻤﺎﻳﺪ ﮐﻪ ﺍﻳ&= #65254;(ﻳﮕﻴﻦ) ﻫﻤﺎﻥ ﻳﻘﻴﻦ ﻭ = ﻋﻴﻦ ﺍﻟﻴﻘﻴﻦ می ﺒ= 5166;ﺷﺪ'ﮐﻪ ﺍﻣﮑﺎﻥ ﻓﺮﻳﺐ &= #65193;ﻳﮕﺮ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ .= <o:p></o:p> ﻫﻨﺮ ﻭﺳ= ;ﻴﻠﻪ ﺗﻮﺍﻓﻖ ﻭﻣﺸﺎ&#= 65197;ﮐﺖ ﻭﺟﺪﺍﻧﻰ ﻭﻋﺎ&#= 65219;ﻔﻰ ﺍﻓﺮﺍﺩ ﺑﺎﻫﻢ &= #65165;ﺳﺖ.ﺑﺨﺼﻮﺹ ﭘس ﺍﺯ ﺗﻮﺣﻴﺪ &= #65165;ﻟﻬﻰ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺳ&= #65166;ﻟﮑﺎﻥ ﺩﻳﮕﺮ.ﻭ ﻳﺎ ﻫﻢ= ﺷﻬﻮﺩﻯ ﻫﺎﻯ ﺩﻳﮕﺮ' ﮐﻪ= ﺗﻮﺍﻓﻖ ﻭﺟﺪﺍﻧﻰ ﺗﻤﺎ&#= 65249; ﻋﻴﺎﺭ ﺩﺍﺭﻧﺪ. = ﺩﺭ ﻫﻨﺮ ﻣﺎﺩﻯ ﻳﺎ = ﺑﻄﻮﺭ ﮐﻠّﻰ ﻭ ﻳﺎ ﻣﻮ&= #65239;ﺘﺎ ﺗﻮﺍﻓﻖ ﺑﻈﺎﻫ&#= 65198; ﺩﺍﺭﻧﺪ. ﻣﺎﻫﻴ&= #1617;ﺖ ﻫﻨﺮ ﻧﻴﺰ ﺗﻌﺎ&= #65219;ﻒ ﺫﺍﺗﻰ ﻭ ﮐﺸﺶ ﺍ= ﻓﺮﺍﺩ ﺑﻴﮑﺪﻳﮕﺮ ﻫﺴ&#= 65174;.ﻭﻧﻮﻋﻰ ﺍﻧﻔﻌﺎﻝ ﺟﻤﺎ&#= 65247;ﻰ ﻣﻴﺒﺎﺷﺪ.ﺑﺨﺼ&#= 65262;ﺹ ﺟﻤﺎﻝ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺑﺮﺗﺮ'ﺍ&= #65199; ﻫﺮ ﻧﻮﻉ ﺟﻤﺎﻝ = ﻣﺎﺩﻯ ﺩﺭ ﺍﺷﻴاء ﻭ ﺩ&#= 65197; ﻃﺒﻴﻌﺖ. ﻋﻠﻢ ﺟ= ﻤﺎﻝ ﻭﺯﻳﺒﺎﺋﻰ'ﭼﻮ&#= 65253; ﺍﺧﻠﺎﻕ ﺑﺎ ﺗﺮ&= #65241; ﺧﻮﺩﺧﻮﺍﻫﻰ ﺷ&#= 65198;ﻭﻉ ﻣﻴﺸﻮﺩ.ﻭﺣﺪﺕ &= #65165;ﺟﺘﻤﺎﻋﻰ ﻣﻈﻬﺮ ﺁﻥ ﺧﻮﺍ&= #65259;ﺪ ﺑﻮﺩ.ﻭ ﺩﺭ ﮐﺎﻣ= ﻠﺎﻥ ﺍﻟﻬﻰ ﻋﻤﻠﺎ ﺗ&= #65198;ﻙ ﮔﺬﺷﺘﻪ ﻫﺎ'ﻭ ﺣ= ﺘﻰ ﺻﻔﺎﺕ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯﺰﻧﺪﮔﻴﻤﻴA= 256;ﻤﺎﻳﺪ.ﮐﻪ ﺗﺨﻠﻴﻪ ﻫﺮﭼﻪ &= #65169;ﻴﺸﺘﺮ ﮔﺮﺩﻧﺪ'ﻭ ﺍﺧﻠ&= #65166;ﻕ ﻟﻬﻰ ﻣﻴﻴﺎﺑﻨ&#= 65194; ﮐﻪ ﺳﺮﺍﺳﺮ ﺗﻮ&= #65165;ﺿﻊ ﻭ ﻓﺪﺍﮐﺎﺭﻯ ﻭ = ﺍﺯ ﺧﻮﺩ ﮔﺬﺷﺘﮕﻰ &= #65165;ﺳﺖ.ﮐﻪ ﻫﻨﺮﻫﺎﻯ ﻣﺎﺩ&#= 65263; ﻭ ﺍﺧﻠﺎﻕ ﺑﺸﺮ&= #65263;'ﺣﺪّ ﺍﮐثر ﺩﺭ ﻳﻚ ﻫ&#= 65252;ﮑﺎﺭﻯ ﭘﻨﺠﺎﻩ ﭘﻨﺠﺎ&#= 65257; ﮔﺬﺷﺘﻪ ﺻﻮﺭﺕ &= #65251;ﻴﮕﻴﺮﺩ.ﻭ ﻫﻤﺎﻥ ﻗﺪﺭ ﻧﻴ&= #65200; ﮐﺴﺐ ﺷﺨﺼﻰ ﻣﻴ&= #65256;ﻤﺎﻳﻨﺪ.ﺍﻣﺎ ﺑﺮ ﻫﻨﺮ ﻣﺎﺩﻯ = ﻭﻣﻌﻨﻮﻯ ﻭ ﻣﻴﻨﻮﻯ ﺍﻟﻬ&= #65264;'ﮐﻪ ﺩﺭ ﺃﺻﻞ ﺩﺭ ﻋﻤ= ﻖ ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻫﺴ&= #65176;ﻨﺪ'ﻭ ﺍﺧﻠﺎﻗﻰ ﻫﻢ ﻧ&= #65194;ﺍﺭﻧﺪ'ﻭ ﺗﻨﻬﺎ ﺧﻮﺩ ﺧﻮ&= #65165;ﻫﻰ ﻭ ﺣﺮﺹ ﻭ ﻋﺎﺩﺍ= ﺕ ﻭ ﺧﻴﺎﻧﺖ ﻭ ﺳو&= #1569; ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ &= #65259;ﻨﺮ ﻭ ﺍﺣﻮﺍﻝ ﺁﻥ ﻣ= ﻴﮑﻨﺪ.<o:p></o:p> ﺑﻨﻈﺮ ﮔ= ;ﻴﻮ ﻫﺮ ﭘﺪﻳﺪﻩ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﻣﻮﺍﻓﻖ ﺗﻌﺎﻃ&#= 65234; ﻭﺟﺪﺍﻧﻰ ﻭ ﺍﻧ&= #65176;ﺸﺎﺭﻋﻮﺍﻃﻒ ﺑﻴﻦ ﺍﻓﺮﺍﺩ'ﻫ&= #65252;ﺎﻥ ﻗﺎﻧﻮﻥ ﺁﻥ ﻣﻴ&= #65170;ﺎﺷﺪ.ﭘس ﻫﻨﺮ ﺭﺍ ﻣﻈﻬﺮ = ﺍﻧﺴﺎﻥ ﻓﺮﺩﻯ ﻧﺪﺍﻧﺴ&#= 65176;ﻪ' ﺑﻠﮑﻪ ﭘﺪﻳﺪﻩ&#= 65165;ﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻴ&#= 65194;ﺍﻧﺪ.ﻃﻔﻞ ﻭ ﺟﺎﻫﻞ ﺑﺎ ﺟﺎ= ﻣﻌﻪ ﺧﻮﺩ'ﺗﻌﺎﻟﻰ ﻭ = ﺗﻮﺣﻴﺪ ﺍﻭﻟﻴّﻪ ﻣﻴﻴ= 5166;ﺑﺪ ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬﻰ ﺗﺮﻙ ﺟﺎﻣﻌﻪ ﺩ&= #65165;ﺭﻧﺪ.ﻣﮕﺮ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺍ&= #65187;ﺘﻤﺎﻟﻰ ﺑﺨﻠﻖ ﺩﺭ ﺗﻮﻟ&= #65194; ﺩﻭﻡ ﻭ ﺍﻟﻬﻰ'ﭘ= س ﺍﺯ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ'ﻭ ﺷﻬﻮﺩ ﻧ= ﻬﺎﺋﻰ ﻧﻮﺭ ﻗﺎﺋﻢ' ﻣﺮ= ﺯ ﭘﺎﻳﺎﻥ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺣﻰ ﺩﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ . ﻭ ﺳﺎﻟﮑﺎﻥ ﻧﺮﺳ&#= 65268;ﺪﻩ ﺑﻤﺮﺍﺗﺐ ﺗﻮﺣ&#= 65268;ﺪ ﻭ ﻳﮕﺎﻧﮕﻰﻭ ﺍ&= #65267;ﻦ ﻫﻤﺎﻧﻰ'ﻣﺮﺗﺒ&#= 65258; ﺑﺮﺗﺮ ﺷﻬﻮﺩ ﺩ&= #65261;ﻡ ﺣﺴﻨﻰ' ﺍﻧﺰﻭﺍ&= #65263; ﺍﺯ ﺟﺎﻣﻌﻪ ﻭ ﺍ= ﺯ ﺗﻤﺎﻡ ﺻﻔﺎﺕ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺧﻮﺩ' ﮐﻪ= ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﺣﻠﺎ&#= 65245; ﻭ ﻣﺠﺎﺯ ﺍﺳﺖ' ﺑ= ;ﺮ ﺧﻮﺩ ﺣﺮﺍﻡ ﻭ ﺗ= ﺤﺮﻳﻢ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ&#= 65259;ﻤﺎﻥ ﺍﺣﺮﺍﻡ ﺣﺞ ﺃﮐ&= #65170;ﺮ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241;'ﻭﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺍ&= #65203;ﺖ. ﺑﻨﻈﺮﮔﻴﻮ ﺗﻨ&#= 65260;ﺎ ﺟﺎﻣﻌﻪ ﺃﺻﻞ ﻫ&= #65256;ﺮ ﺍﺳﺖ. ﺑﻠﮑﻪ ﻫﻨ= ﺮ ﺭﺍ ﺩﺭﺃﺻﻞ ﺣﺎ&= #65211;ﻞ ﺟﺎﻣﻌﻪ ﺍﻳﺪﺁ&#= 65245; ﻣﻴﺪﺍﻧﺪ. ﻭ ﻫﻨ= ﺮ ﺭﺍ ﺑﺮﺗﺮﻳﻦ ﺻ&= #65262;ﺭﺕ ﺭﻭﺣﻰ' ﻭ ﺑﺮﺗﺮ= ﻳﻦ ﺩﺭﺟﻪ ﺗﻌﺎﻃﻒ &= #65261;ﺟﺪﺍﻧﻰ ﻣﻴﺪﺍﻧﺪ. ﮔﻴﻮ = ﺑﺎ ﺗﺤﻠﻴﻞ ﺍﻧﻔﻌ&#= 65166;ﻝ ﻫﻨﺮﻯ'ﺳﻪ ﻋﺎﻣ&= #65246; ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺍﻧ= ﻔﻌﺎﻝ ﻣؤثّر ﺩﺍﻧﺴ᥵= 6;ﻪ.ﻳﮑﻰ ﻟﺬﺕ ﻋﻘﻠﻰ' ﻭﻗ= ﺘﻰ ﺑﺎ ﮐﻤﻚ ﺣﺎﻓﻈ&= #65258; ﺑﻤﻮﺿﻮﻋﺎﺕ ﺁ&#= 65207;ﻨﺎ ﻣﻴﺸﻮﻳﻢ.ﻭ ﺩﻳ&= #64405;ﺮﻯ ﻟﺬﺕ ﻣﺸﺎﺭﮐﺖ &= #65261;ﺟﺪﺍﻧﻰ ﺑﺎ ﻫﻨﺮﻣﻨﺪ'ﻭ&= #65259;ﻢ ﺩﻟﻰ ﺑﺎ ﺍﻭ.ﻭ ﺳ= ;ﻮﻡ ﻟﺬﺕ ﺗﻌﺎﻃﻒ ﺑ&= #65166; ﻣﻮﺟﻮﺩﺍﺕ ﻣﺨ&#= 65248;ﻮﻕ ﻭ ﻫﻨﺮﻣﻨﺪ. ﭘس = ﺍﻧﻔﻌﺎﻝ ﻫﻨﺮﻯ ﺫﺍﺗﺎ ﺍ&= #65255;ﻔﻌﺎﻝ ﺍﺟﺘﻤﺎﻋﻰ ﺍﺳ&#= 65174;.ﮐﻪ ﺩﺭ ﺭﻭﺍﻥ ﻣﺎ ﺣ= ﻴﺎﺗﻰ ﻣﺸﺎﺑﻪ ﺗﺤﺮﻳ&#= 65242; ﻣﻴﮑﻨﺪ. ﻫﻤﺎﻥ = ﺣﻴﺎﺗﻰ ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﺩ&= #65197; ﺃثر ﻫﻨﺮﻯ ﺧﻮ= 5193; ﺩﺍﺭﺩ.ﺷﺎﻳﺪ ﺍ&= #65255;ﺴﺎﻥ ﻣﻌﻨﻰ ﻋﺸﻖ ﺭﺍ&= #65169;ﺪﺍﻧﺪ.ﻣﮕﺮ ﺑﻌﺪ ﺍﺯ ﺗﺼﻮﻳ&= #65198; ﻫﻨﺮﻣﻨﺪ'ﻭ ﺗﺤ&= #65198;ﻳﻚ ﻧﻴﺮﻭﻯ ﻋﺸﻖ ﺩ&= #65197; ﻭﺟﻮﺩ ﺑﺎﻃﻨﻰ &= #65261; ﻋﺎﻃﻔﻰ ﺍﻧﺴﺎ&#= 65253;. ﻭﻇﻴﻔﻪ ﻫﻨﺮﻫ&#= 65166;'ﺗﻐﻠﻴﻆ ﺍﻧﻔﻌﺎﻝ ﻓﺮﺩ&#= 65263;' ﺑﻬﺮ ﺷﮑﻠﻰ ﮐﻪ = ﺑﺎﺷﺪ.ﻭ ﺗﻘﻮﻳﺖ ﻋﻘﺪﻩ &= #65259;ﺎ ﻭ ﮐﻤﭙﻠﮑس ﻫﺎ&#= 65263; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65197;ﻭﺡ ﺣﻴﻮﺍﻧﻰ ﺩﺭ ﻫ&= #65198;ﮐس ﮐﻪ ﺷﺄﻥ ﻭﻣﻘﺎ&= #65249; ﺍﻟﻬﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺭﺍ' ﺑﺠﺎﻯ ﺗﺨﻔ= ﻴﻒ ﻭ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤ= ﻠﻴﻪ'ﺁﻧﺮﺍ ﺗﻐﻠﻴﻆ ﻭ ﻗﻬﻘ&= #65198;ﺍﺋﻰ ﺗﺮ= ﻭ ﺁﻟ᥾= 2;ﺩﻩ ﺗﺮ ﻣﻴﻨﻤﺎﻳﺪ. = ﺗﺎ ﺍﻳﻨﺠﺎ ﮔﻴﻮ' ﺍ= ﺯ ﻧﺎﻇﺮ ﺃثر ﻫﻨ= 5198;ﻯ ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﺷ&= #65166;ﻳﺪ ﺩﺭﺳﺖ ﺑﺎﺷﺪ. ﺩ= ﺭ ﻣﻄﺎﻟﻌﻪ ﻫﻨﺮ &= #65261; ﺃثر ﻫﻨﺮﻯ ﻭ ﺧ&#= 65262;ﺩ ﻫﻨﺮﻣﻨﺪ ﻭ ﺗﮑ&= #65256;ﻴﺴﻚ ﻫﻨﺮ ﺳﭙس ﻧﺎﻇ&#= 65198;ﺍﻥ ﻣﺤﻞ ﺑﺮﺭﺳﻰ ﺍ&= #65203;ﺖ.ﻭ ﺩﺭ ﺃثرﻫﻨﺮﻯ = 5255;ﻘﺸﻰ ﻧﺪﺍﺭﻧﺪ. ﺭﻭﺵ = ﻫﻨﺮﻣﻨﺪ ﺩﺭ ﺗﺤﺮﻳﻚ ﻧﺎ&= #65223;ﺮﺍﻥ' ﻫﻤﺎﻥ ﺗﻌﺎﻃﻒ &= #65261; ﺟﺪﺍﻧﻰ ﻭ ﺳﻤﭙ&= #65166;ﺗﻰ ﺁﻧﺎﻥ'ﺑﺎ ﻭﺍﮔ&= #65268;ﺮﻯ ﻣﺸﮑﻠﺎﺕﺭﻭﺍ= 5255;ﻰ ﺍﺳﺖ. ﭼﻮﻥ ﻫﻴﺴ= ﺘﺮﻯ ﺟﻤﻌﻰ'ﮐﻪ ﻳﻚ ﺧ= ﻄﻴﺐ ﻳﺎ ﻧﻤﺎﻳﺶ ﻧﺎ&= #65251;ﻪﺍﻯ'ﺍﻳﺠﺎﺩ ﻫﻤﺪﻟﻰ ﺑﻴﻦ ﻧ&= #65166;ﻇﺮﺍﻥ ﻣﻴﮑﻨﺪ ﮐﻪ ﻣﻮ&= #65239;ّﺘﻰ ﺍﺳﺖ.ﻭ ﻋﻤﻠﺎ ﻫ= ﻨﺮ ﺗﺤﺮﻳﻚ ﮐﺮﺩﻩ &= #65261; ﺍﻧﺘﻘﺎﻝ ﺑﺪﻳ&#= 64405;ﺮﻯ'ﻧﺘﻴﺠﻪ ﺑﻴﺪﺍﺭﻯ ﻋﻘﺪ&#= 65257; ﻫﺎﻯ ﻣﺸﺎﺑﻪ ﺩ&= #65197; ﻧﺎﻇﺮﺍﻥ ﺍﺳﺖ.&= #65261; ﺍﻟّﺎ ﭼﻴﺰﻯ ﺍ&#= 65199; ﺃثر ﻫﻨﺮﻯ ﺑﻨ= 5166;ﻇﺮ ﻫﻨﺮ ﻧﻤﻴﺮﺳﺪ'&= #65251;ﮕﺮ ﺗﺤﺮﻳﻚ ﻋﻮﺍﻃ&#= 65234; ﺧﻮﺩ ﻧﺎﻇﺮﮐﻪ &= #65191;ﻮﺩﺭﺍ ﺑﺼﻮﺭﺕ ﺟﺪﻳﺪ&#= 65263; ﻣﻴﺸﻨﺎﺳﺪ.ﮐﻪ &= #65239;ﺒﻠﺎ ﺑﺪﺍﻥ ﺗﻮﺟّﻪ &#= 65255;ﺪﺍﺷﺘﻪ ﺍﺳﺖ.ﻭ ﺩﺭ ﺍﻳﻦ= ﺗﺤﺮﻳﻚ ﻫﻨﺮﻯ ﺑﺪﻳﮕﺮ&#= 65165;ﻥ ﺗﻨﻬﺎ ﺟﻨﺒﻪ ﺗ&= #65228;ﺎﻟﻰ ﺭﻭﺣﻰ ﺑﻘﺼﺪ ﺗ&= #65200;ﮐﻴﻪ ﻧﻔس ﻭ ﻧﺎﻇﺮ ﺧ&= #65262;ﺩﺭﺍ ﻋﻘﺐ ﻣﺎﻧﺪﻩ ﻭ = ﺁﻟﻮﺩﻩﻭﺑﺎ ﺩﻳﺪﻥ ﺁﻟﻮﺩﮔ&#= 65264;'ﺑﺎﻳﺪ ﮐﻪ ﺑﻔﮑﺮ ﺗﮑﺎ&= #65251;ﻞ ﺫﺍﺕ ﺭﻭﺣﻰ ﺧﻮ&= #65193; ﺑﺎﺷﺪ. ﺁﻧﮕﺎﻩ = ﺃﺷﺮ ﻫﻨﺮﻯ ﺧﺎﺻﻴّ= 5174; ﺗﻌﻠﻴﻢ ﻭﻫﺪﺍ&#= 65267;ﺖ ﻭ ﮐﻤﻚ ﺣﺘﻰ= ﺑﺘﻌﺎﻟﻰ ﺭﻭﺣﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﻣﻴﻨﻤﺎﻳﺪ. ﺗﻮ&= #65235;ﻴﻖ ﻫﻨﺮﻣﻨﺪ ﻧﺘﻴ&#= 65184;ﻪ ﺭﺍﺑﻄﻪﺍﻯ اﺳ= 5174;' ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ &= #65169;ﻴﻦ ﺧﻮﺩ ﻭ ﻗﻬﺮﻣﺎ&= #65255;ﺶ ﺍﻭ ﺑﺎ ﺩﻳﮕﺮﺍ&= #65253; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﺗﮑﺎﻣﻞ ﻫﻨﺮﻣﻨﺪ ﺗﮑﺎ&#= 65251;ﻞ ﺁثاﺭ ﻫﻨﺮﻯ ﻭ &#= 65203;ﺒﮑﻬﺎﻯ ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﻧ&= #65166;ﻇﺮﺍﻥ ﻭ ﺍﻓﺮﺍﺩ ﺟﺎﻣ&= #65228;ﻪ' ﺩﺭ ﻣﻘﺎﺑﻞ ﺁث اﺭ ﻫﻨﺮﻯ' ﻫﻤﻪ = ﺑﺎ ﻫﻢ ﺗﻔﺎﻭﺗﻬﺎ &= #65193;ﺍﺭﻧﺪ.ﮐﻪ ﻳﮑﻰ ﻣﻮ ﻣﻰ &#= 65169;ﻴﻨﺪ ﻭ ﻳﮑﻰ ﭘﻴﭽﺶ ﻣ= ﻮ'ﻭ ﺩﺭﻭﻳﺶ ﺍﻟﻬﻰ &= #64404;ﻴﺴﻮﺍﻥ ﻃﻠﺎﺋﻰ ﭘﺮ ﭘﻴ&= #64379; ﻭﺧﻢ ﺍﺯ ﭼﻨﺎﻥ = ﺻﻮﺭﺕ ﺯﻳﺒﺎ ﺭﺍ'ﺩﺭ ﮔ= ﻮﺭ ﺧﻮﺩ ﭘﻮﺳﻴﺪﻩ &= #64400;ﻨﺎﺭﻯ ﺍﻓﺘﺎﺩﻩ ﻣﻰ ﺑ&= #65268;ﻨﺪ ﮐﻪ ﻋﻤﻠﺎ ﺧﻮﺩ&= #65205; ﺭﺍ ﭼﻨﺎﻥ ﻣﻰ ﺑ= ﻴﻨﺪ'ﮐﻪ ﺗﺼﻮﺭ ﺧﻮﺩ ﺍﺯ = ﻫﺮ ﺩﻳﺪﻥ ﺧﺎﺭﺟﻰ &= #65261; ﻫﻨﺮﻣﻨﺪ ﻃﺒﻴ&#= 65228;ﻰ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ. = ﻳﻌﻨﻰ ﻫﻨﺮ ﺣﻘﻴﻘﻰ ﺁ&= #65253; ﺍﺳﺖ ﮐﻪ ﻣﺎ ﺭﺍ= ﺑﺠﺎﻣﻌﻪ ﺟﺪﻳﺪﻯ ﺑﮑﺸﺎ&#= 65255;ﺪ ﻭ ﺑﺴﻄﻮﺡ ﺑﺎﻟ&= #65166;ﺗﺮﻯ. ﻫﻨﺮ ﻋﻤﻞ ﺗﻮﺳ&= #65228;ﻪ ﻭ ﺍﻣﺘﺪﺍﺩ ﻋﺎ&= #65219;ﻔﻰ ﻭﻭﺟﺪﺍﻧﻰ ﻫﻨ&#= 65198;ﻣﻨﺪ ﺍﺳﺖ'ﮐﻪ ﺩﺍﻳﺮ&= #65257; ﺟﺎﻣﻌﻪ ﺭﺍ ﺷﺎ&= #65251;ﻞ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﻃﺒﻴﻌﻰ ﻣﻰ ﻧﻤ&= #65166;ﻳﺪ. ﺍﻧﻔﻌﺎﻝ ﻫﻨﺮ&#= 65263; ﻭ ﻓﻨّﻰ'ﺫﺍﺗﺎ &= #65165;ﻧﻔﻌﺎﻝ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺗ&= #65262;ﺳﻌﻪ ﺣﻴﺎﺕ ﻓﺮﺩﻯ ﻭ = ﻣﻠﺤق ﺸﺪﻥ ﺑﺎﺩﻳﮕﺮ&#= 65165;ﻥﺎﺳﺖ. ﻫﻨﺮ ﭼﻮﻥ ﺳﻠﻮ&= #1705; اﻟﻬﻰ ﻭ ﻋﺮﻓﺎ&#= 65253; ﻋﻤﻠﻰ ﻳﺎ ﺣﮑﻤ&= #65174; ﻋﻤﻠﻰ ﻭ ﻧﻪ ﺩﻳ= ﻦ ﻭ ﻣﺬﻫﺒﻰ ﻗﺸﺮ&= #65263;'ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ ﺗﻮ&#= 65183;ّﻪ ﺭﺍ ﺑﺪﻧﺒﺎﻝ ﺃ&= #65251;ﺮ ﺩﻳﮕﺮﻯ ﻣﺘﻮﺟ&#= 1617;ﻪ ﮐﻨﺪ.ﻭﻟﻰ ﺍﻳﻦ = ﻋﺎﻟﻢ ﺟﺪﻳﺪ ﻋﺮﻓﺎﻧ&#= 65264; ﻭ ﻣﻠﮑﻮﺗﻰ ﻭ ﺷ= ﻬﻮﺩﻯ ﻭ ﻋﻘﻠﻰ ﺍﺳﺖ.<o:p></o= :p> ﮔﻴﻮ ﺩﺭ= ; ﺩﺭ ﺑﺎﺭﻩ ﻧﺒﻮﻍ ﺑ&= #65198; ﺻﻔﺖ ﻣﻬﻢ ﻗﺪﺭ&= #65173; ﺑﺰﺭﮒ ﻧﺎﺑﻐﻪ'&= #65193;ﺭ ﺗﻌﺎﻃﻒ ﻭﺗﻮﺍ&#= 65211;ﻞ ﺍﺟﺘﻤﺎﻋﻰ ﺍﻭ &= #65165;ﺳﺖ ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ &= #65227;ﺎﻟﻤﻰ ﺟﺪﻳﺪ ﺩﺭ ﺟﺎﻣ&= #65228;ﻪ ﺑﺮﺍﻯ ﺧﻮﺩ ﺑﺴ&= #65166;ﺯﺩ.ﻳﻌﻨﻰﻗﺪ= 5197;ﺕ ﺑﺰﺭﮒ ﺩﺭ ﻋﺸﻖ = ﺩﺍﺭﺩ'ﮐﻪ ﻣﻨﺠﺮ ﺑﭙﺮﻭﺍ&#= 65197;ﻯ ﻭ ﺗﻮﻟﻴﺪ ﮔﺮﺩ&= #65193;.ﺩﺭ ﻭﺍﻗﻊ ﺟﺎﻣﻌﻪ &= #65251;ﻘﺪﻣﻪ ﺿﺮﻭﺭﻯ ﺑﺮﺍﻯ &= #65255;ﺎﺑﻐﻪ ﺍﺳﺖ.ﻭ ﻫﻤﺎﻥ ﺍ= ﺳﺖ ﮐﻪ ﺍﻭﺭﺍ ﻣﺤﺪ&= #65261;ﺩ ﻭ ﻣﺸﺨّﺺ ﻣﻴﮑ&#= 65256;ﺪ.ﻧﺎﺑﻐﻪ ﻣﺪﺍﻡ ﺗﺼﻮﺭ ﺟ&= #65166;ﻣﻌﻪ ﺍﻳﺪﺁﻝ ﺩﺍﺭﺩ'&= #65261; ﻣﻴﺨﻮﺍﻫﺪ ﺟﻤ&#= 65228;ﻰ ﺭﺍ ﻋﻮﺽ ﮐﻨﺪ.ﻣ= ﺎﺩﺍﻡ ﮐﻪ ﺩﻭ ﻋﻨﺼﺮ ﻫ= ﻤﮕﺎﻣﻰ ﻭ ﻫﻤﺪﻟﻰ'ﺑﺎ ﺗ= ﺠﺮﻳﺪ ﺍﺯ ﻣﺎﺩﻩ ﻭ ﻣﺎ= ﺩﻳّﺎﺕ </spa= n>ﺩﺭ ﻣﺴﻴﺮ ﺣA= 268;ﺎﺕ ﺍﺟﺘﻤﺎﻋﻰﻣؤ= 79;ّر ﻫﺴﺘﻨﺪ. ﻭ ﺑﺸﺮ= ﻁ ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﻧ&= #65166;ﺑﻐﻪ ﮐﺎﻣﻞ ﻭﻭﺍﺻﻞ &= #65165;ﻟﻬﻰ ﺑﺎﺷﺪ'ﻧﻪ ﺑﺮ ﺣ= ﺴﺐ ﻣﻘﺎﻡ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ'ﺑﺎ ﺁﻟﻮﺩﮔﻰ ﻫﺎ.ﺣ&= #65176;ﻰ ﺍﮔﺮ ﺑﺮﺗﺮ ﺍﺯ = ﺳﻄﺢ ﺟﺎﻣﻌﻪ ﺑﺎﺷﺪ. = ﺯﻳﺮﺍ ﻣﺮﺩﻡ ﮐﻪ ﺭﺍﺿ&= #65264; ﺷﺪﻧﺪ ﺗﻘﻠﻴﺪ &= #65251;ﻴﮑﻨﻨﺪ'ﻭ ﻣﺤﻴﻂ ﺍجتما᥺= 7;ﻰ ﻗﺒﻠﻰ ﺳﺎﺯﻧﺪ&#= 65257; ﻧﺎﺑﻐﻪ ﺍﺳﺖ.ﻭ = ﺍﻟﺒﺘﻪ ﺗﺎ ﺳﻄﺢ ﻋﻘﻞ ﺟ= ﻤﻌﻰ.ﻭﻟﻰ ﻧﺒﻮﻍ ﺷﺨﺺ ﺭﺍ = ﺑﺮ ﺁﻥ ﻣﻰ ﺍﻓﺰﺍﻳ&= #65194;'ﻭ ﺑﺠﺎﻣﻌﻪ ﻣﻴﺮ&#= 65203;ﺎﻧﺪ. ﺷﺎﻳﺪ ﻫﻢ ﺭﺍﺯ = ﻧﺒﻮﻍ ﻗﺪﺭﺕ ﺟﺬﺏ ﻣﺮ&= #65193;ﻡ ﺑﺎﺷﺪ'ﮐﻪ ﺍﺯ ﺫ= ﺍﺕ ﺧﻮﺩ ﺧﺎﺭﺝ ﺷﺪ&= #65257; ﻭﺩﻳﮕﺮﺍﻥ ﺭﺍ &= #65169;ﺎ ﺁﻥ ﺫﺍﺕ ﺁﺷﻨﺎ = ﻣﻰ ﮐﻨﺪ.ﮐﻪ ﺩﺭ ﮐﺎ= ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﺩﺭ ﻳﻚ ﺗ= ﻨﺰﻳﻞ ﻣﻨﻄﻘﻰ ﺍﺯ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﺧﻮﺩ' ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﺫﮐﺮ ﺗﺤﻘﻴﺮ ﺫ&= #65165;ﺕ ﺧﻮﺩ ﮐﻨﺪ'ﻭ ﺩﺭ= ﻗﺎﻟﺐ ﺫﺍﺕ ﺩﻳﮕﺮﻯ ﺑ&= #65198;ﻭﺩ.ﻭ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ'ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﺁﻧﻬﺎ ﺻﺤ&= #65170;ﺖ ﻣﻴﻨﻤﺎﻳﺪ. ﺍﻳ&= #65256;ﮑﻪ ﻧﻮﺍﺑﻎ ﺩﺭ ﻣﻌ&= #65198;ﺽ ﺟﻨﻮﻥ ﻫﺴﺘﻨﺪ' = ﭼﻮﻥ ﺍﺳﺘﻌﺪﺍﺩ ﺫﺍ&#= 65175;ﻰ ﺩﺍﺭﻧﺪ'ﮐﻪﺑﮑ&#= 65166;ﺭ ﻧﻴﻔﺘﺎﺩﻩ. ﭼﻮ&= #65253; ﺳﺎﻟﻚ ﺩﺭ ﺗﮑﺎ&= #65251;ﻞ ﺍﺭﺍﺩﻯ ﻣثبت A= 261; ﺍﻟﻬﻰ ﻧﻴﺴﺘﻨ&#= 65194;. ﻭﻟﻰ ﻗﺪﺭﺕ ﺁﻧ&= #65260;ﺎ ﺩﺭ ﺍﻧﺪﻣﺎﺝ ﺑ&= #65166; ﺫﺍﺕ ﺩﻳﮕﺮﺍﻥ &= #65165;ﺳﺖ. ﻣﻬﻢ ﺍﻳﻦ ﺍﺳﺖ = ﮐﻪ ﻧﺎﺑﻐﻪ ﻏﺮﻳﺰ&#= 65257; ﺍﺟﺘﻤﺎﻋﻰ ﺧﻮ&#= 65167; ﻭ ﮐﺴﺐ ﺗﻌﺎﻃﻒ = ﻭ ﺳﻤﭙﺎﺗﻰ ﺩﺍﺭ&#= 65193;. ﻣثل ﺍﻳﻨﮑﻪ ﻧ= 5268;ﺮﻭﻯ ﻣﻐﻨﺎﻃﻴﺴﻰ ﺟ&#= 65196;ﺏ ﻧﻔﻮس ﺭﻭﺡ ﻣﺮ&#= 65193;ﻡ ﺩﺍﺭﺩ.<o:p></o:p> ﮔﻴﻮ ﻧﺒ= ;ﻮﻍ ﺭﺍ ﻗﺪﺭﺕ ﻏﻴﺮ = ﻋﺎﺩﻯ ﺗﻌﺎﻃﻒ ﻭ ﺗﻨﺎ&= #65231;ﻢ ﻭ ﻫﻢ ﺩﻟﻰ ﺍﺟﺘ= ﻤﺎﻋﻰ ﻣﻴﮕﻮﻳﺪ. ﺑﺮﺍ&= #65263; ﺧﻠﻖ ﺟﺎﻣﻌﻪ ﺟ&= #65194;ﻳﺪ'ﻳﺎ ﺍﺻﻠﺎﺡ ﺟﺎﻣﻌ&#= 65258; ﻓﻌﻠﻰ. ﭘس ﻧﺒﻮ&= #65229; ﻧﻴﺮﻭﻯ ﺍﺳﺘﻌ&#= 65194;ﺍﺩ ﻭ ﻧﻴﺮﻭﻯ ﺫﺍﺕ = ﺣﻴﺎﺗﻰ'ﮐﻪ ﺑﺎ ﺯﻣﺎﻥ ﺳﺒﻘ&= #65174; ﻣﻰ ﺟﻮﻳﺪ.ﻭ ﺁﻳ= ﻨﺪﻩ ﺭﺍ ﺍﮐﻨﻮﻥ ﭘﻴ&= #65206; ﺑﻴﻨﻰ ﻣﻴﮑﻨﺪ. = ﻭ ﺑﺸﮑﻞ ﺍﻣﻮﺍﺝ &= #65193;ﺭﻭﻧﻰ'ﺭﺍﻩ ﺭﺍ ﺑﺮﺍﻯ ﺟﺎﻣ&= #65228;ﻪ ﺍﻳﺪﺁﻝ ﺁﻣﺎﺩ&#= 65257; ﻣﻴﮑﻨﺪ.ﮐﻪ ﻗﺒ&= #65248;ﺎ ﺍﻳﻦ ﺍﻳﺪﺁﻝ ﻓ&= #64401;ﺮﻯ ﺍﺣﺘﻤﺎﻟﻰ ﻭ ﺫ&= #65259;ﻨﻰ ﻭ ﻓﺮﺩﻯ ﺑﻴﺸﺘ&= #65198; ﻧﺒﻮﺩﻩ ﺍﺳﺖ. ﻭ= ﺍﻳﻦ ﻧﺒﻮﻍ ﺩﺭ ﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ ﺁﻧﺎﻥ ﺩ&= #65197;ﺳﺖ ﺍﺳﺖ.ﻭالاّ ﺑʋ= 98;ﺍﻯ ﺍﻣثاﻝ ﺧﻮﺩﺷA= 166;ﻥ ﻧﺒﻮﻍ ﺍﺳﺖ'ﮐﻪ = ﺍﻧﺤﺮﺍﻑ </spa= n>ﺟﺪﻳﺪ ﻭﻋﻤʌ= 68;ﻖ ﺗﺮ ﺑﺮﺍﻯ ﭘس ﺍ&= #65199; ﻣﺮﮒ ﺩﺭ ﮐﺎﺭﻣ&= #65166;ﻫﺎ ﺩﺍﺭﺩ. <o:p></o:p> ﺗﻮﻟﺴﺘ= ﻮﻯ ﻧﻴﺰ ﺍﺯ ﺭﺍﺑﻄ&= #65258; ﻫﻨﺮ ﺑﺎ ﺟﺎﻣﻌ&= #65258;'ﻭﻭﺳﻴﻠﻪﺍﻯ ﺑﺮﺍﻯ ﺍﺭﺗﺒﺎ&#= 65217; ﺑﺎﻫﻢ ﻣﻴﺪﺍﻧ&#= 65194;.ﻭﺻﺮﻳﺤﺎ ﻃﺮﻓﺪﺍﺭ ﻧﻈﺮ&#= 65267;ﻪ ﺍﺣﺘﻤﺎﻋﻰ ﮔﻴ&#= 65262; ﺑﻮﺩﻩ ﺍﺳﺖ. ﻧﻈ= ﺮﻳﻪ ﺣﻴﺎﺗﻰ ﻭ ﺍﺟﺘ&= #65252;ﺎﻋﻰ ﮔﻴﻮ ﭼﻨﻴﻦ ﻗﺎ&= #65169;ﻞ ﻧﻘﺪ ﺍﺳﺖ'ﮐﻪ ﻣ= ﮑﺘﺒﻰ ﺍﺳﺘﺎﺗﻴﻚ ﺟﻤ&#= 65166;ﻟﻰ ﺍﻳﺴﺘﺎ'ﺑﺮ ﺍﺳ&= #65166;س ﻟﺬﺕ ﻭ ﺗﻠﺎﺵ ﻓ= ﺮﺩﻯ ﻣﻴﺪﺍﻧﺪ.ﻣثل = 5165;ﻳﻨﮑﻪ ﻋﻠﻢ ﺍﻟﺠﻤﺎﻝ &= #65193;ﻧﺒﺎﻟﻪ ﺑﺮﺭﺳﻰ ﻓﻴﺰﻳ&#= 65262;ﻟﻮﮊﻳﻚ ﻭ ﺳﺎﻳﮑﻮ ﻟﻮﮊ&= #65267;ﻚ ﺑﺎﺷﺪ. ﺍﻭ ﮐﻪ ﮔ= ;ﻔﺘﻪ ﺑﻮﺩ'ﻫﻨﺮ ﺑﻤﺎ = ﺩﺭﻙ ﻣﺴﺘﻘﻴﻢ ﺯﻧﺪ&#= 64404;ﻰ ﭘُﺮ ﺑﺎﺭ ﻣﻴﺪ&#= 65259;ﺪ'ﮐﻪ ﺩﺭ ﺁﻥ ﻋﻤﻴﻖ ﺗ= ﺮﻳﻦ ﻧﻮﻉ ﺯﻧﺪﮔﻰ ﻓ&= #65198;ﺩﻯ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻧ&= #65252;ﺎﻳﺎﻥ ﺍﺳﺖ. ﻟﺎﻟﻮ ﺍﻋ= ﺘﺮﺍﺽ ﮐﺮﺩﻩ'ﮐﻪ ﻋﻠﻰ = ﺭﻏﻢ ﺣﻤﺎﺳﻪ ﺷﻌﺮﻯ &= #65191;ﻮﺏ ﻭﻯ'ﻭﻟﻰ ﺑﺎ ﻓﻬ= ﻢ ﺩﺭﺳﺖ ﻋﻠﻢ ﺍﺳ&= #65176;ﺎﺗﻴﻚ ﻭ ﻋﻠﻢ ﺍﻟﺄﺟﺘ&= #65252;ﺎﻉ ﺗﻮﺍﻓﻖ ﻧﺪﺍﺭ&#= 65193;.ﻭ ﻣﻌﻴﺎﺭ ﻫﺎﺋﻰ &= #65165;ﺭﺍﺋﻪ ﻣﻴﺪﻫﺪ'ﮐﻪ ﺭﻧ&= #64403; ﺍﺳﺘﺎﺗﻴﻚ ﻧﺪ&#= 65165;ﺭﺩ.ﻭ ﺑﻴﻦ ﭘﺪﻳﺪﻩ ﻭ = ﮐﻤﺎﻝ ﻭ ﭘﺪﻳﺪﻩ ﺍﺟﺘ&= #65252;ﺎﻋﻰ ﻣﺨﻠﻮﻁ ﻣﻴﮑﻨ&#= 65194;.ﭼﻮﻥ ﭘﺪﻳﺪﻩ ﺍﺧﻠﺎ&#= 65237; ﻭ ﺩﻳﻦ ﻭ ﻏﻴﺮﻩ= .ﻟﺬﺍ ﮔﻴﻮ ﺑﺎ ﺍﮔﻮﺳ&= #65174; ﮐﻮﻧﺖ ﻭ ﺗﻮﻟﺴ&= #65176;ﻮﻯ ﻭ ﺑﻠﺮﻭﺩﻭﻥ ﺍ&= #65207;ﺘﺮﺍﻙ ﻧﻈﺮ ﺩﺍﺭﺩ.ﺯﻳ&= #65198;ﺍ ﻫﺮﭼﻪ ﮐﻪ ﺑﺘﻮ&= #65165;ﻧﺪ ﻣﺮﺩﻡ ﺭﺍ ﺩﻭﺭ = ﺧﻮﺩ ﺟﻤﻊ ﮐﻨﺪ ﺣﺘﻤ&= #65166; ﺯﻳﺒﺎ ﺍﺳﺖ.ﻭ ﻫ= ﺮﭼﻪ ﮐﻪ ﺭﺍﺑﻄﻪ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﺭﺍ ﮐﻢ ﮐﻨﺪ ﺯﺷ= ﺖﺍﺳﺖ.ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﺯﻳﺒﺎ&#= 65163;ﻰ ﺍﺳﺖ. ﮐﻪ ﺑﺘﻮﺟ= ﻴﻪ ﺑﺪ ﮐﺸﻴﺪﻩ ﺷﺪ&= #65257;. ﻟﺬﺍ ﮔﻴﻮ ﺑﺸﻌ&= #65198;ﺍﻯ ﺳﻤﺒﻮﻟﻴﻚ ﺭﻣ&#= 65200;ﻯ ﻭ ﻋﺮﻓﺎﻧﻰ ﺣﻤ&= #65248;ﻪ ﮐﺮﺩﻩ'ﻭ ﺁﻧﻬﺎ = ﺭﺍ ﺟﻬﺎﻧﻰ ﻣﻨﺤﻞ &= #65207;ﺪﻩ ﻭ ﺭﻭ ﺑﺰﻭﺍﻝ ﻣ= ﻴﺪﺍﻧﺪ.ﮐﻪ ﻣﺎﻧﻨﺪ ﺍﺩﺑﺎ&#= 65263; ﻣﻨﺤﺮﻑ ﻣﻴﺪﺍ&#= 65255;ﺪ'ﮐﻪ ﺩﺭ ﺍﺷﺒﺎﻉ ﻏﺮ&= #65165;ﻳﺰ ﻭ ﺩﺭ ﺻﺪﺩ ﺍﻧﺤ= ﻠﺎﻝ ﺟﺎﻣﻌﻪ ﻣﻴﮑﻮ&#= 65207;ﻨﺪ.ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺳﻄح عموﺩﻯ ﺟﺎﻣﻌʌ= 58;'ﺑﺎﻳﺪ ﭼﻨﻴﻦ ﺑﺎﺷﺪ.ﺗ&= #65166; ﻧﻮﺁﻭﺭﻯ ﻭﺗﻌ&#= 65166;ﻟﻰ ﺩﺳﺖ ﺑﺪﻫﺪ'ﻫﻤ&= #65258; ﻧﻮﻉ ﺗﻮﺣﻴﺪ ﺩ&= #65197;ﺳﺖ ﻧﻴﺴﺖ.ﻣﮕﺮ ﺩﺭ = ﺗﻌﺎﻟﻰ ﺑﺨﺸﻴﺪﻥ ﻣﻘﺎ&#= 65249; ﺍﻟﻬﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ' ﺑﻤﻘﺼﺪ ﺃﺑﺪﻯ &= #65261; ﺍﻟﻬﻰ.ﻭ ﺍﻳﻦ ﺗ= ﻔﺎﻭﺕ ﺩﻭ ﮔﺮﻭﻩ ﺍﺳﺖ.= ﮔﻴﻮ ﺑﻴﻦ ﻫﻨﺮ ﻭﺍﺧ&= #65248;ﺎﻕ ﻭﺩﻳﻦ ﻭ ﺑﻰ ﺩﻳ= ﻨﻰ'ﻭ ﺣﺘﻰ ﺑﺎﻋﻠﻢ ﺧ&= #65248;ﻂ ﻣﺒﺤﺶ ﻣﻴﮑﻨﺪ.&= #64380;ﻮﻥ ﺍﮔﺮ ﻫﻢ ﻋﻮﺍﻃ&= #65234; ﺷﺨﺼﻰ ﻏﻴﺮ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﺑﺎﺷﺪ' ﺑﺎﺯ ﺩﺍ= ﺭﺍﻯ ﻋﻮﺍﻃﻒ ﺟﻤﺎﻟ&#= 65264; ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺩ&= #65197; ﻣﺮﺣﻠﻪ ﺍﻭﻝ ﺍ&= #65183;ﺘﻤﺎﻋﻰ ﺁﻧﺮﺍ ﺩﺭﻳﺎﻓ&#= 65174; ﮐﺮﺩﻩ ﺍﺳﺖ. ﻟﺬ= ﺍ ﻧﻈﺮ ﮔﻴﻮ ﺩﺭ ﻫ= ﻨﺮ ﺭﻭﻣﺎﻧﺘﻴﻚ ﻣ&#= 65166;ﻧﺪﻩ ﻭﻧﻘﺶ ﻭﺍﻗﻌﻰ &= #65183;ﺎﻣﻌﻪ ﻭ ﻣﺎﺩﻯ ﺭﺍ ﺩﺭ= ﻙ ﻧﮑﺮﺩﻩ'ﻭ ﺑﺮﺍ&= #65263; ﺳﻄﺢ ﻣﻮثّق ﺣA= 194;ّ ﻭﺳﻂ ﺍﺭﺯﺷﻰ ﻗ&= #65166;ﺋﻞ ﻧﺸﺪﻩ ﺍﺳﺖ .<o:p></o:p></spa= n> ﺩﺭ ﺍﻭﺍ= ;ﺋﻞ ﻗﺮﻥ ﺑﻴﺴﺘﻢ'ﻣ&= #64401;ﺘﺐ ﺍﻟﻤﺎﻧﻰ ﺩﺳﻮ&#= 65165;ﺭ </spa= n>ﻭ ﺍﻭﺗﻴﺘس ʌ= 03;ﻌﻰ ﺑﺮﺍﻯ ﺗﺄﺳﻴس &#= 65227;ﻠﻢ ﻋﻤﻮﻣﻰ ﺑﺮﺍﻯ &= #65259;ﻨﺮ ﮐﺮﺩﻧﺪ.ﮐﻪ ﭘﺪ&= #65267;ﺪﻩ ﻫﻨﺮﻯ ﻭﻭﻇﺎﻳ&#= 65234; ﺑﺪﺍﺋﻰ ﻭﺭﻭﺍ&#= 65169;ﻂ ﻫﻨﺮ'ﺩﺭ ﺩﻳﮕﺮ = ﻣﻈﺎﻫﺮ ﻓﺮﻫﻨﮕﻰ ﺑﺮﺭ&#= 65203;ﻰ ﻧﻤﺎﻳﻨﺪ</sp= an>. ﺍ᥾= 1;ﺗﻴﺘس ﺩﺭ ﺍﺻﻮﻝ ﻋﻠﻢ = ﻫﻨﺮ ﻋﺎﻡ ﮔﻔﺖ. ﻫﻨﺮ= ﻳﻚ ﭘﺪﻳﺪﻩ ﻧﻮﻋﻰ &= #65251;ﺴﺘﻘﻞ ﻧﻴﺴﺖ.ﺗﻨﻬﺎ ﻭ&= #65165;ﻗﻌﻪﺍﻯ ﻓﺮﻫﻨﮕﻰ'ﺑﻤﻌ&#= 65256;ﻰ ﮐﻠّﻰ ﺍﺳﺖ ﻋﻠ&#= 65250; ﻫﻨﺮ ﻋﺎﻡ ﺩﺍﺩ&= #65253; ﺍﺳﺘﺎﺗﻴﻚ ﻧﻴ&#= 65204;ﺖ'ﺑﻠﮑﻪ ﺑﺮﺭﺳﻰ ﺍﻧﺴﺎ&#= 65255;ﻰ ﺑﺮﺍﻯ ﺷﻨﺎﺧﺖ &= #65261;ﻇﻴﻔﻪ ﻫﻨﺮ ﺩﺭ ﻓﺮﻫﻨ&= #64405;ﻬﺎﻯ </spa= n>ﻣﺨﺘﻠﻒ ﺍﺳʋ= 74;.ﺷﺎﻣﻞ ﻭﻇﺎﻳﻒ ﺩﻳﻨﻰ &= #65251;ﻠّﻰ ﻭ ﻧﻔﻌﻰ ﻭ ﻋﺎﻃ= ﻔﻰ ﻭ ﻏﻴﺮﻩ ﻣﻴﺒﺎ&= #65207;ﺪ.ﻫﻨﺮﺗﺎ ﺳﻄﺢ ﻋﻤﻮﻣﻰ ﺟ&= #65262;ﺍﻣﻊ ﺑﺸﺮﻯ'ﻣﻮﺭﺩ ﻧ&= #65224;ﺮ ﺍﻭﺗﻴﺘس ﺍﺳﺖ.&#= 65261; ﺑﻌﺪ ﺍﺯﺑﺤث ﺟ&#= 65252;ﺎﻟﻰ ﻭ ﺷﺨﺼﻰ ﺍﺳﺖ. ﻫ= ;ﻨﺮ ﻧﺎﺳﻮﺗﻰ ﺣﻴﺎ&#= 65175;ﻰ'ﻭ ﻫﻨﺮ ﻣﻠﮑﻮﺗﻰ &= #65165;ﺧﻠﺎﻗﻰ'ﻭ ﻫﻨﺮﻋﻘﻠﻰ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ'ﻭ ﻫﻨﺮ ﻟﺎﻫﻮﺗﻰ &= #65267;ﺎ ﻋﻮﺍﻟﻢ ﺟﻤﺎﻝ &= #65165;ﻟﻬﻰ ﺩﺭ ﺗﺠﻠّﻴﺎﺕ &#= 65207;ﻬﻮﺩﻯ ﺍﺳﺖ. ﮐﻪ ﭼﻨﻴﻦ= </spa= n>ﻋﻠﻢ ﻫﻨﺮ ﺍA= 247;ﻬﻰ'ﻫﺸﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﻴ&= #65206; ﺁﻏﺎﺯ ﮔﺮﺩﻳﺪ.&= #64400;ﻪ ﮐﻴﻮﻣﺮث ﺁﺩﻡ &#= 65169;ﻘﻮل ﻤﺮﺩﻡ ﺑﺎﺑﻞ ﺩ&= #65267;ﺎﻧﺖ ﺳﻠﻮﮐﻰ ﺭﺍ ﺑﻨ&= #65166;ﻡ ﻭﺩﺍﻧﺘﺎ ﻳﺎ ﺩ&= #65267;ﻦ ﻭِﺩّ ﻭ ﻭِﺩﺍA= 193; ﻭﻣﺤﺒّﺖ ﺗﺄﺳ= 5268;س ﻧﻤﻮﺩ.ﮐﻪ ﻃﺒﻖ = ﻣﻌﻤﻮﻝ ﺗﻤﺎم أﺩﻳﺎﻥ = 5203;ﻠﻮﮐﻰ ﺑﺮﺗﺮ ﺑﻌﺪﻯ ﺩ&= #65197;ﮐﻠﺎس هاﻯﺸﻬﻮﺩﻯ ﭘA= 268;ﺪﺍ ﺷﺪﻧﺪ.ﻣﻴﺘﺮﺍ &= #65267;ﺎ ﻧﻮﺡ ﻭ ﺑﻮﺩﻳﺴ&= #65250; ﻧﺨﺴﺘﻴﻦ ﻭ ﺯﺭ&= #65193;ﺷﺖ ﻧﺨﺴﺘﻴﻦ'ﻭ ﻣﺴ&= #65268;ﺢ ﻭﻣﺤﻤﺪ.ﮐﻪ ﺑﻌ&= #65194;ﺍ ﺗﻤﺎﻡ ﺍﻳﻦ ﺍﺩ&= #65267;ﺎﻥ ﺍﻟﻬﻰ ﺩﺭﻏﻴﺮ&#= 65227;ﺎﻣﻠﺎﻥ ﺳﻠﻮﮐﻰ'ﻫﺪﻑ ﺁ&= #65253; ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍ&#= 65261;ﻟﻰ ﺍﻟﻌﺰﻡ ﺷﺸﮕﺎ&#= 65255;ﻪ'ﺳﺮﺍﺳﺮ ﺗﺒﺪﻳﻞ ﺑﻤﺬﺍ&#= 65259;ﺐ ﻗﺸﺮﻯ ﮔﻮﻧﺎﮔ&#= 65262;ﻥ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﺷ&= #65194;ﻧﺪ.ﮐﻪ ﺑﺪ ﺩﻳﻨﻰ ﻣﺠﺮ&= #65249; ﺗﺮ ﺍﺯ ﺑﻴﺪﻳﻨ&= #65264; ﻣﻴﺒﺎﺷﺪ. ﻭﺑﺪ&= #65175;ﺮﻳﻦ ﻗﻬﻘﺮﺍ ﮐﺎﺭﻣ&#= 65166;ﺋی ﻮﺟﺮﻡ ﺭﺍ ﺩﺭ ﻧ= ﺴﺦ ﻭﻣﺴﺦ ﺣﻴﻮﺍﻧ&#= 65264; ﻋﻤﻴﻖ ﺗﺮ ﺩﺭ ﭘ= ﻴﺶ ﺩﺍﺭﻧﺪ.ﺗﺎ &#= 65175;ﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧ&= #65262;ﻋﻰ'ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ ﺑﻨﻤﺎﻳﻨﺪ.ﻭ ﭼ&= #65262;ﻥ ﺑﺎ ﺗﮑﺎﻣﻠﺎﺕ</= span> </spa= n>ﻃﺒﻴﻌﻰ ﭼﻮʌ= 53; ﺣﻴﻮﺍﻧﺎﺗﻰ ﮐﻪ ﻣﻰ ﺑﻴﻨﻴﻢ'= ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ &= #65261; ﮐﺴﺐ ﮐﺮﺍﻣﺎﺕ &= #65169;ﺎﻟﻔﻌﻞ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﻋ&= #65240;ﻠﻰ ﻭ ﺍﺭﺍﺩﻯ ﻭ ﻋﺎ= ﻃﻔﻰ ﻟﺎﺯﻡ ﺑﺮﺳﻨﺪ'&= #65169;ﺎﻳﺪﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺩﻧﺒﺎﻝ ﻧﻤ&= #65166;ﻳﻨﺪ.ﻭﺧﻮﺩ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ القُدُس ﺭﺏّ &= #65165;ﻟﻨﻮﻉ ﺑﺸﺮﻯ ﻭ ﺍﻟﮕﻮ&= #65263; ﮐﻤﺎﻝ ﺁﻥ ﺑﺮﺳ&= #65166;ﻧﻨﺪ.ﮐﻪ ﻭﻳﺰﺍﻯ ﺭﺟﻌﺖ &= #65193;ﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺠﻬﺎﻥ'ﻭ ᤢ= 4;س ﺍﺯﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﻣﻴﺒﺎﺷﺪ. ﺗﺎ ﺷ= ﺎﻳﺪ ﺑﺎ ﻭﻟﺎﻳﺖ ﻫﻔ&= #65176;ﻢ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65169;ﻨﻮﺭ ﺭﺣﻤﺎﻥ ﻭ ﻋﺮﺵ = ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﺑﺮﺳﻨﺪ'ﮐﻪ ﺑﺎ&= #65267;ﺪ ﺑﺮﺳﻨﺪ.ﮐﻪ ﺭﻭ&= #65185; ﻫﺮ ﺃﺗﻢ ﻧﻴﺰ ﺯ= ﻣﺎﻧﻰ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ'&= #64400;ﻪ ﺑﺎﺯﮔﺸﺖ ﻫﻤﻪ &= #65169;ﺨﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺩﺭ ﺃﺑﺪ&= #65267;ﺖ ﻣﻄﻠﻖ ﺍﺳﺖ .<o:p></o:p></spa= n> ﺳﭙس ﻫﻮ= ﺭﺗﻴﻚ ﻓﺮﻫﻨﮕﺴﺘﺎﻥ &#= 65259;ﻨﺮﻯ ﺯﻳﺒﺎ ﺩﺭ ﻓﺮﺍ&= #65255;ﺴﻪ ﺭﺍ ﺑﺎ ﺗﺎﺭﻳﺦ = ﻣﺮﺑﻮﻃﻪ ﺗﺮﺗﻴﺐ ﺩﺍﺩ.ﻭ = ﺗﺄﮐﻴﺪ ﮐﺮﺩ'ﮐﻪ ﺑﺎﻳﺪ = ﺍﺯ ﺍﺳﺘﺎﺗﻴﻚ ﻓﻠ&#= 65166;ﺳﻔﻪ ﺩﺳﺖ ﮐﺸﻴﺪ' ﻭ ﺗ= ;ﻨﻬﺎ ﺑﺎﺳﺘﺎﺗﻴﻚ ﺩ&#= 65267;ﺪ ﺗﺎﺭﻳﺨﻰ ﭘﺮﺩ&#= 65165;ﺧﺖ.ﺯﻳﺮﺍ ﻋﻤﻞ ﻓﻨّﻰ ﻫﻨ&#= 65198;ﻯ'ﻳﻚ ﺣﻘﻴﻘﺖ ﺭﻭﺣﻰ &= #65267;ﺎ ﺟﻮﻫﺮ ﻣﺘﻌﺎﻟ&#= 65264;'ﻗﺎﺑﻞ ﺑﺮﺭﺳﻰ ﻋﻠﻢ ﺍ&= #65247;ﻬﻰ ﻋﺮﻓﺎﻧﻰ ﻧﻴﺴ&#= 65174;. ﮐﻪ ﺁﻧﺎﻥ ﻋﻠﻢ = ﻟﺎﻫﻮﺗﻰ ﻣﻴﮕﻔﺘﻨﺪ.ﺑﻠ&#= 64401;ﻪ ﻭﺍﻗﻌﻪﺍﻯ ﺗﺎ&#= 65197;ﻳﺨﻰ ﺍﺳﺖ'ﮐﻪ ﺑﺎ ﺭﻭ= ﺡ ﻫﺴﺘﻰ ﻣﺮﺑﻮﻁ &= #65165;ﺳﺖ. ﻭﻯ ﺍﺳﺘﺎﺗﻴﻚ &= #65251;ؤﺭﺧﻴﻦ ﺭﺍ ﺑﺠﺎﻯ ﺍﺳﺘ&= #65166;ﺗﻴﻚ ﻭ ﺯﻳﺒﺎﺋﻰ ﺷﻨ&= #65166;ﺳﻰ ﻓﻠﺎﺳﻔﻪ ﻗﺮﺍ&#= 65197; ﺩﺍﺩ. ﺯﻳﺮﺍ ﺍﻭ= ﺟﻤﺎﻝ ﻭﺯﻳﺒﺎﺋﻰ ﺭﺍ &= #64380;ﻴﺰ ﮐﻠّﻰ ﺃﺯﻟﻰ ﻧ&#= 65252;ﻴﺪﺍﻧﺪ.ﺑﻠﮑA= 258; ﺗﺎﺭﻳﺨﻰ ﻭ ﻣﺤ&= #65248;ّﻰ ﻣﻴﺨﻮﺍﻧﺪ'ﮐﻪ &= #65193;ﺭﺳﺖ ﻧﻴﺴﺖ. ﻫﻨﺮ ﺩﺭ= ﻣﺮﺣﻠﻪ ﺁﺧﺮ ﻧﻤﻴﺘﻮﺍ&#= 65255;ﺪ ﺑﮑﻠّﻰ ﻣﺎﺩﻯ &#= 65169;ﺎﻗﻰ ﺑﺎﺷﺪ. ﻣﮕﺮ ﺗﺎ= ﺳﺮﺣﺪّ ﻫﻨﺮ ﺟﻤﻌﻰ'ﮐﻪ = ﺍﺯ ﺯﻳﺒﺎﺋﻰ ﻣﺎﺩ&#= 65263;'ﺯﻳﺒﺎﺋﻰ ﻣﻌﻨﻮﻯ ﻭ ﺃﺩﺑ&= #65264; ﻭﺳﭙس ﺯﻳﺒﺎﺋ= 5264; ﻣﻴﻨﻮﻯ ﻭ ﺍﻟﻬ&= #65264; ﻣﻴﺮﺳﺪ. ﮐﻪ ﺷﺎ= ﻳﺪ ﺳﻪ ﻫﺰﺍﺭ ﺳﺎﻝ = ﺩﺭ ﺍﻳﺮﺍﻥ ﺭﺍﻳﺞ &= #65169;ﻮﺩﻩ.ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﻋﺼﺮ = ﺍﺳﻠﺎﻣﻰ ﺍﻳﺮﺍﻥ ﻭ ﺯﺑﺎ&= #65253; ﻓﺎﺭﺳﻰ ﺩﺭﻯ'ﮐ&= #65252;ﺘﺮ ﻳﺎﺑﻴﺸﺘﺮ ﺍﺯ &= #65259;ﺰﺍﺭ ﺳﺎﻝ ﺍﺳﺖ'ﻫﻨﺮ = ﻣﻴﻨﻮﻯ ﻋﺮﻓﺎﻧﻰ ﻭ ﺷﻌ&= #65198;ﻯ ﻣﺒﻴّﻦ ﺍﺣﻮﺍ= 5245; ﻧﻴﺎﻣﺪﻩ ﻏﻴﺒ&#= 65264; ﻳﺎ ﻧﺎﺩﻳﺪﻩ ﺁ&= #65267;ﻨﺪﻩ ﺭﺍ ﻣﻴﮕﻮﻳﺪ.ﮐ&= #65258; ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ = ﺳﺎﻝ ﻧﻴﺎﻣﺪﻩ ﺭﺍ ﻫ&= #65198; ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺷ&= #65166;ﻫﺪ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻭ = ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖﺑﺎﺗﻔﺎ= 5261;ﺕ ﻋﻘﻠﻰ ﺧﻮﺩ ﺩﻳ&= #65194;ﻩﺍﻧﺪ. ﮐﻪ ﺳﻤﺒﻮﻟﻴﻚ &= #65165;ﺳﺖ ﻭ ﺗﺤﻘﻴﻘﺎﺕ ﻋ&= #65248;ﻤﻰ ﻭ ﺗﮑﻨﻴﮑﻰ ﺑﺎ = ﭘﻴﺸﺮﻓﺖ ﺧﻮﺩ'ﮐﻤﻚ ﺑﺘﺼ&= #65262;ﺭ ﺑﻬﺘﺮ ﻭ ﺍﺣﺘﻤ&= #65166;ﻟﺎ ﺩﺭﺳﺖ ﺗﺮ'ﻭﺍﻗ&= #65226; ﺁﻳﻨﺪﻩ ﻧﻴﺎﻣ&#= 65194;ﻩ ﻧﻮﻉ ﺑﺸﺮﻯ= ; ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ ﺁﻳ&= #65256;ﺪﻩ ﺭﺍ ﺗﺼﻮﺭ ﮐﺮﺩ'= ﮐﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257; ﺩﺭ ﺣﺪّ ﺗﻮﺍﻥ &= #65191;ﻮﺩ ﺩﺭ ﻧﻮﺷﺘﻪﻫﺎ&#= 65267;ﻢ'ﺍﺣﺴﺎس ﺁﻧﺮﺍ ﺩﺭ ﺭؤﻳ&#= 65166;ﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺧﻮﺩﻡ &= #65193;ﺍﺷﺘﻪﺍﻡ ﻭ ﺑﻴﺎﻥ ﻧﻤﻮﺩ&= #65257;ﺍﻡ. ﻭ ﺩﺭ ﺁﻳﻨﺪﻩ ﺑ= ﺎﺯﮔﺸﺘﮕﺎﻥ ﺑﺨﻠﻖ'ﻭﺩﺭ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺗﺎﺯﻩ ﺗ&= #65198;ﻯ ﺍﺯ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253;'ﻭ ﻟﺪﻧّﻰ ﻫﺎﻯ ﺍ&#= 65247;ﻬﺎﻣﻰ ﻭ ﺑﺮﺩﺍﺷﺘﻬﺎ&#= 65263; ﺑﻬﺘﺮﻯ ﺍﺯ ﺷﻬ&= #65262;ﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺧ&= #65262;ﺩ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;.ﮐﻪ ﺍﮔﺮﺩﻗﻴﻘﺎ </spa= n>ﻫﻤﺎﻥ ﻧﺒﺎʌ= 07;ﺪ'ﻭﻟﻰ ﺳﻤﺒﻮﻟﻴﻚ ﻣﻰ &= #65169;ﻴﻨﻨﺪ ﻭ ﻣﻴﻔﻬﻤﻨﺪ'ﻭ = ﺳﻤﺒﻮﻟﻴﻚ ﺑﺎﺯ ﺑﻴﺎﻥ ﻣﻴ&= #64401;ﻨﻨﺪ.ﻭ ﺿﻤﻨﺎ ﺧﻴﻠﻰ ﺍ&= #65199; ﻧﻈﺮ ﻋﻠﻤﻰ ﺩﻗ&= #65268;ﻖ ﻳﺎ ﻧﺴﺒﺘﺎ ﺩﻗ&= #65268;ﻖ ﺍﺳﺖ.ﻭﺯﻳﺒﺎﺋ&#= 65264; ﻳﻚ ﺣﺎﻝ ﻧﻔﺴﺎ&= #65255;ﻰ ﺩﺭ ﺷﺨﺺ ﻧﻴﺴﺖ'= ﺑﻠﮑﻪ ﻭﺍﻗﻌﻪ ﻫﺎﻯ ﺗ&= #65166;ﺭﻳﺨﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺍ&= #65203;ﺖ.ﻭ ﺑﺎﻳﺪ ﺑﻴﻦ ﻋﻠ&= #65250; ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ &= #65261; ﻋﻠﻢ ﺯﻳﺒﺎﺋﻰ &= #65207;ﻨﺎﺳﻰ ﺍﺳﺘﺎﺗﻴﻚ ﻓﺮ&#= 65237; ﮔﺬﺍﺭﺩ. <o:p></o:p></s= pan> ﺗﺎﺭﻳ= ;ﺦ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ = ﭘﺪﻳﺪﻩ ﻫﺎﻯ ﺟﻤﺎﻟﻰ ﺭ&= #65165; ﺑﺮﺭﺳﻰ ﻭﺍﺭﺯ&#= 65267;ﺎﺑﻰ ﮐﻨﺪ.ﻭ ﺍﻳﻦ ﮐﺎ= ﺭ ﻋﻠﻤﺎی ﺟﺎﻣﻌ= 5258; ﺷﻨﺎس ﺍﺳﺖ'ﻭ ﻧ&= #65258; ﻓﻠﺎﺳﻔﻪ ﻭ ﺍﻟ&= #65260;ﻴّﻮﻥ ﻗﺸﺮﻯ. ﺟﺪﺍ ﺷﺪ= ﻥ ﺍﺯ ﻋﻠﻢ ﺭﻭﺍﻥ = ﺷﻨﺎﺳﻰ ﻋﻠﻢ ﺍﻟﻨﻔس ﻭ &= #65227;ﻠﻢ ﻟﺎﻫﻮﺕ ﻋﺮﻓﺎ&#= 65255;ﻰ' ﻫﻤﺎﻥ ﻣﺎﺩﻯ ﮐ&= #65198;ﺩﻥ ﮐﺎﻣﻞ ﻫﻨﺮ ﻣﻴ&= #65170;ﺎﺷﺪ. ﮐﻪ ﺳﻴﺮﻯ ﻗﻬﻘ&= #65198;ﺍﺋﻰ ﺍﺯ ﻟﺤﺎﻅ ﺗﮑﺎ&= #65251;ﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65267;ﺎﻓﺘﻪ'ﻭﻟﻰ ﻣﻈﻬﺮﻯ ﺯﻳﺒﺎ&#= 65261;ﺗﺎﺯﻩ ﺑﺮﺍﻯ ﻳﻚ ﺗﻤﺪ&= #65253; ﻣﺎﺩﻯ ﻭﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻋ&= #65252;ﻠﺎ ﺩﻭﺭﻯ ﺍﺯ ﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺣﻰ ﻭﺷﺪﻳﺪ&#= 65175;ﺮ ﮐﺮﺩﻥ ﻣﺮﺍﺗﺐ &= #65239;ﻬﻘﺮﺍﻯ ﮐﺎﺭﻣﺎﺋﻰ ﭘس &#= 65165;ﺯ ﻣﺮﮒ ﺍﺳﺖ. ﭼﻴﺰ= ﻯ ﮐﻪ ﻣﺎﺩﻳﻮﻥ ﻭ&= #65227;ﻠﻤﺎ ﻭ ﻓﻠﺎﺳﻔﻪ ﻫﺮ&= #64404;ﺰ ﻓﮑﺮ ﺁﻧﺮﺍ ﻧﻤ&= #65264; ﮐﻨﻨﺪ.ﻭ ﺍﻟﻬﻴ&= #1617;ﻮﻥ ﻗﺸﺮﻯ ﺩﺭ ﻫﻤﻪ = ﺍﺩﻳﺎﻥ ﻭﻣﺬﺍﻫﺐ ﻏﻴﺮ &= #65203;ﻠﻮﮐﻰ'ﺟﺰ ﻓﺴﺎﺩ ﺑﻴﺸﺘﺮ &= #65193;ﺭ ﺭﻭﺍﻥ ﺧﻮﺩ'ﻭ ﺣ= ﻘﺎﺭﺕ ﺗﺪﺭﻳﺠﻰ ﻫﻢ ﺍ&= #64400;ﻨﻮﻧﻰ ﺩﺭﻋﻘﻞ ﻭﮐﺮﺍ&#= 65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ'&= #64400;ﺎﺭﻯ ﻧﺪﺍﺭﻧﺪ.ﻭﺗﻨ&#= 65260;ﺎ ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻭ ﺍﻧﺒﻴﺎﻯ ﺍﻭ&= #65247;ﻰ ﺍﻟﻌﺰﻡ ﺧﻮﺩﺭ&#= 65165; ﺍﻧﺠﺎﻡ ﻧﻤﻴﺪ&#= 65259;ﻨﺪ.ﮐﻪ ﺫﺍﺕ ﺧﻮﺩ ﺭﺍ ﭘ= ﺎﮐﺘﺮ ﺩﺭ ﺗﺨﻠﻴﻪ ﻭ ﺗ= ﺤﻠﻴﻪ ﺗﺎ ﺗﺠﻠﻴﻪ ﻫﺎ&= #65263; ﻣﻴﺴّﺮ ﺧﻮﺩ ﺑ&#= 65256;ﻤﺎﻳﻨﺪ. ﺍﻟﺒﺘﻪ ﺗﮑﺎﻣ&#= 65246; ﻃﺒﻴﻌﻰ ﻫﻨﺮ'ﻫ&= #65252;ﺎﻥ ﺗﮑﺎﻣﻞ ﻣﺎﺩﻯ</= span> </spa= n>ﺁﻥ ﺍﺳﺖ.ﮐﻪ = 5227;ﻤﻠﺎ ﻧﻴﺰ ﺻﻮﺭﺕ ﻣﻴ&= #64405;ﻴﺮﺩ.ﻭﻟﻰ ﺁﻧﭽﻪ ﺑﻮﺩﻩ ﻭ = ﺁﻧﭽﻪ ﺩﺭ ﺁﻳﻨﺪﻩ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ' ﻧﻤﻰ ﺗﻮﺍ= ﻧﺪ ﺑﺮﺣﺴﺐ ﮔﺬﺷﺘ&#= 65258; ﻫﺎ ﺑﺎﺷﺪ. ﮔﻮﺋ= ﻰ ﺗﻐﻴﻴﺮ ﺗﮑﺎﻣ&#= 65246; ﺍﻓﻘﻰ ﻫﻨﺮ'ﮐﺎ&= #65197;ﻯ ﻏﻴﺮ ﺍﺯﺗﮑﺎﻣ&#= 65246; ﻣﻨﻄﻘﻰ ﻭ ﺗﺎﺭ&= #65267;ﺨﻰ ﺩﻳﮕﺮ ﻋﻠﻮﻡ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺍﻟﺒﺘﻪ ﺑﺴﻴﺎ&#= 65197; ﮐﻠّﻰ ﻣﻴﺘﻮﺍ= 5255;ﺪ ﺁﻳﻨﺪﻩ ﺷﺒﺎﻫ&#= 65176;ﻬﺎﺋﻰ ﺑﺎ ﮔﺬﺷﺘﻪ ﻫﺎ = ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.ﻭﻟﻰ ﺩﺭ<= /span> </spa= n>ﻋﺮﻓﺎﻥ ﺍﻟʌ= 60;ﻰ'ﺿﻤﻦ ﺷﻨﺎﺧﺖ ﺗﺎﺭﻳ&#= 65190; ﺗﮑﺎﻣﻠﺎﺕ ﺭﻭ&#= 65187;ﻰ ﮔﺬﺷﺘﻪ ﻭ ﺗﮑﺎ&= #65251;ﻠﺎﺕ ﮐﻨﻮﻧﻰ ﺳﻠﻮﮐ&#= 65264; ﻭ ﺷﻬﻮﺩﻯ'ﻭ ﺩﺭ= ﻳﺎﻓﺘﻬﺎﻯ ﺍﻟﻬﺎﻣﻰ ﻭ ﺭؤ&#= 65267;ﺎﺋﻰ ﺍﺯ ﺁﻳﻨﺪﻩ'ﺟﺮ&= #65267;ﺎﻧﻰ ﻣﻨﻄﻘﻰ ﺍﺯ ﺗﮑ&= #65166;ﻣﻞ ﻣﻨﻄﻘﻰ'ﻭ ﺣﺘﻰ = ﺑﺼﻮﺭﺕ ﻓﺮﻣﻮﻟﻬﺎﻯ ﻗ&#= 65166;ﻧﻮﻧﻰ ﺑﺼﻮﺭﺕ ﻗﻮﺍﻧ&#= 65268;ﻦ ﺷﻬﻮﺩﻯ ﺻﻮﺭﺕ &= #65251;ﻴﮕﻴﺮﺩ.ﮔﺮﭼ= 5258; ﺁﻳﻨﺪﻩ ﺭﺍ ﺑﺎ&= #65199; ﺳﻤﺒﻮﻟﻴﻚ ﺑﻴ&#= 65166;ﻥ ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﺍ&= #65267;ﻦ ﺯﺑﺎﻥ ﻭ ᥴ= 9;ﻴﺎﻥ ﻭ ﺗﻌﺒﻴﺮﺍﺕ ﺳ&= #65252;ﺒﻮﻟﻴﻚ ﻋﺮﻓﺎﻧﻰ ﻫﺴﺘ&#= 65256;ﺪ'ﮐﻪ ﺑﺘﺪﺭﻳﺞ ﺩﺭ ﻃ&= #65262;ﻝ ﺯﻣﺎﻥ ﺁﻳﻨﺪﻩ'&= #65169;ﻴﺸﺘﺮ ﻭﺍﻗﻌﻴّﺖﺭﺍA= 193;ﺭ ﻫﻨﺮ ﺍﻟﻬﻰ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺍﻫﺪ &= #65193;ﺍﺷﺖ.<o:p></o:p> ﭘﺮﺳﺶ ﺍ= ;ﻳﻦ ﺍﺳﺖ'ﮐﻪ ﭼﮕﻮﻧ&= #65258; ﻣﻴﺘﻮﺍﻥ ﺍﻳﻦ &= #65261;ﻗﺎﻳﻊ ﺗﺎﺭﻳﺨﻰ ﺭﺍ'ﺑ&= #65208;ﮑﻞ ﻫﻨﺮ ﻃﺒﻘﻪ ﺑﻨ&= #65194;ﻯ ﮐﺮﺩ.ﻭ ﺍﻳﻦ ﻣﺸ= ﮑﻞ ﻫﻤﻪ ﺍﻣﻮﺭ ﺗﺎ&= #65197;ﻳﺨﻰ ﺍﺳﺖ.ﮐﻪ ﻣﻌﻴﺎ&= #65197; ﺟﻤﺎﻟﻰ ثاﺑﺘA= 264; ﺩﺭﺍﺧﺘﻴﺎﺭ ﻧ&#= 65268;ﺴﺖ.ﻣﮕﺮ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭ ﻣﺮﺍﺗﺐ ﺗﺠﻠ&= #1617;ﻴﺎﺕ ﺷﻬﻮﺩﻯ ﻭ ﻋﻮﺍ&= #65247;ﻢ ﺷﻬﻮﺩﻯ ﻣﺮﺑﻮ&#= 65219;ﻪ'ﮐﻪ ﺯﻳﺒﺎﺋﻰ ﺩﺭ ﻧ&= #65262;ﺭ ﻭ ﺳﻨﮕﻬﺎﻯ ﻗﻴ&= #65252;ﺘﻰ ﻭ ﻣﻮﺟﻮﺩﺍﺕ ﻧ&= #65262;ﺭﺍﻧﻰ'ﺗﻨﻬﺎ ﻣﻌﻴﺎﺭﻫﺎﻯ ﺷ&#= 65256;ﺎﺧﺖ ﺍﻣﻮﺭ ﻫﻨﺮﻯ ﻭ = ﺍﺭﺯﺷﻤﻨﺪ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ&#= 65207;ﺪ.ﮐﻪ ﻫﻢ ﮔﺬﺷﺘﻪ ﻭ ﻫ= ﻢ ﺣﺎﻝ ﻭ ﺁﻳﻨﺪﻩ = ﺭﺍ ﺗﻨﻬﺎ ﺩﺭ ﺍﻳﻦ = ﺳﻤﺒﻮﻟﻬﺎﻯ ﺷﻬﻮﺩﻯ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺩﺍﻧﺴﺖ.ﻭ ﺁﻧﺮ&= #65165; ﻧﻴﺰ ﺧﺪﺍﻭﻧﺪ &= #65261; ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻏ&= #65268;ﺒﻰ ﻧﻴﺎﻣﺪﻩ'ﺑﺎﻳ&#= 65194; ﺩﺭﻳﺎﻓﺘﻨﻰ ﻭ &= #65197;ؤﻳﺎﺋﻰ ﻓﺎﻧﺘﺎﺳﺘﻴﻚ &#= 65169;ﺸﻮﺩ.ﻭ ﻓﻬﻢ ﻭ ﺑﺮﺩﺍﺷ&= #65174; ﻭ ﻧﻴﺰ ﺑﻴﺎﻥ ﻭ= ﺗﻌﺒﻴﺮ ﻣﻨﻄﻘﻰ ﻣﺎﺩﻯ &= #65261; ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﮔﻔﺖ'ﮐﻪ ﺑﺎﻭﺭ = ﻫﻢ ﻧﺪﺍﺭﻧﺪ.ﻭﻟﻰ &= #65193;ﺭﺯﻣﺎﻧﻬﺎﻯ ﺑﻌﺪﻯ'ﺗﺎ ﺣﺪﻭ&= #65193;ﻯ ﺑﺪﺍﻥ ﺧﻮﺍﻫﻨ&#= 65194; ﺭﺳﻴﺪ.ﻣﺎﻧﻨﺪ &= #64344;ﻴﺸﮕﻮﺋﻰ ﻫﺎﻯ ﺃﻧﺒﻴﺎﻯ &= #65261;ﻟﺎﻳﺘﻬﺎ ﺳﻠﻮﮐﻰ ﮔﺬﺷﺘ&#= 65258;'ﮐﻪ </spa= n>ﻧﻤﻮﻧﻪ ﻭﺳʌ= 68;ﻊ ﺁﻧﺮﺍ ﺩﺭ ﺗﻮﺭ&= #65165;ﺕ ﻣﻠﺎﺣﻈﻪ ﺩﺍﺭ&#= 65267;ﻢ.ﮐﻪ ﺣﺘﻰ ﻣﺴﻴﺢ ﻭ ﻣ= ﺤﻤﺪ ﭘﻴﺶ ﺑﻴﻨﻰ ﻭ ﺁ= ﻳﻨﺪﻩ ﻧﮕﺮﻯ ﺧﻮﺩﺭﺍ &= #65169;ﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﮔﻔﺘﻪﺍﻧﺪ. ﻭ ﺩ= ﺭ ﺍﺣﺎﺩﻳث ثبت ʌ= 07;ﺪﻩ'ﮐﻪﺑﺮﺍﻯﭽ= ;ﻨﺪ ﺳﺎﻟﮑﻰ ﺑﻴﺎﻥ &= #65193;ﺍﺷﺘﻪﺍﻧﺪ. ﻭﺩﻳﮕﺮﺍﻥ ﺑﺮ&#= 65187;ﺴﺐ ﻓﻬﻢ ﺧﻮﺩ ﺭﻭﺍ&= #65267;ﺘﻬﺎﻯ ﺑﻌﺪﻯ ﺭﺍﻧﻤﻮ&#= 65193;ﻩﺍﻧﺪ.ﮐﻪ ﻗﺎﺑﻞ ﺍﺳﺘﻨﺎ&#= 65193; ﺯﻣﺎﻧﻬﺎﻯ ﺑﻌ&#= 65194;ﻯ ﻧﻴﺴﺖ ﻣﮕﺮ ﭘﻴ&= #65198; ﺍﻟﻬﻰ بسالکا= ن خود ﭼﻪ ﺑﮕﻮﻳA= 194;.<o:p></o:p> ﺳﻠﻴﻘﻪ= ﺍﻣﺮﻭﺯ ﺑﺎ ﻧﻈﺮ ﻣﺘﺨﺼ&= #65212;ﻴﻦ ﻫﺮ ﻋﺼﺮﻯ' ﺗﻨﻬ= ﺎ ﺑﺎ ﻧﻈﺮ ﻫﻨﺮﻣ&= #65256;ﺪﺍﻥ ﻫﻤﺎﻥ ﻋﺼﻮﺭ ﺍ&= #65203;ﺖ.ﺍﮔﺮ ﻧﻮﺷﺘﻪ ﻫﺎﺋﻰ &= #65169;ﺠﺎﻯ ﮔﺬﺍﺭﺩﻩ ﺑﺎﺷ&#= 65256;ﺪ'ﻳﺎ ﻫﻨﺮﻫﺎﻯ ﻋﺮﻓ&#= 65166;ﻧﻰ ﻭ ﺷﻌﺮﻯ' ﻭ ﻳﺎ ᥶= 7;ﺘﻰ ﻫﻨﺮﻫﺎﻯ ﻧﻘّ= 5166;ﺷﻰ'ﭼﻮﻥ ﭘﻴﺎﻣﺒﺮ ﻣﺎﻧ&#= 65264; ﺗﻬﻴﻪ ﮐﺮﺩﻩ ﺑ&= #65166;ﺷﻨﺪ.ﻭﻟﻰ ﻣﮑﺘﺐ ﺳﻠﻮﮐﻰ &= #65227;ﺮﻓﺎﻥ ﻣﺤﻤﺪﻯ ﮐﻪ ﺑﮑ&= #65248;ّﻰ ﻣﻔﻬﻮﻡ ﺗﻤﺎﻡ</= span> </spa= n>ﻣﺬﺍﻫﺐ ﺍﺳʌ= 48;ﺎﻣﻰ ﻗﺸﺮﻯ ﻧﻴﺴﺖ. ﻭ= ﺗﻨﻬﺎ ﺩﺭ ﺑﻴﺎﻧﺎﺕ ﻣ&= #65188;ﺮﻣﺎﻧﻪ ﻭ ﺷﺨﺼﻰ ﺍﻭﻟﻴ&= #65166;ﻯ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ'ﺑﺮﺍ&#= 65263; ﺳﺎﻟﮑﺎﻥ ﻣﻨﺎ&#= 65203;ﺐ ﺧﻮﺩﺷﺎﻥ ﮔﻔﺘ&#= 65258; ﻣﻴﺸﺪﻩ.ﻭ ﺗﺎ ﻣ= ﺮﮒ ﺳﺎﻟﻚ ﺭؤﻳﺎﻫ= 5166;ﻯ ﺷﻬﻮﺩﻯ ﺩﺍﺭﻧ&#= 65194;. ﻣﻌﻴﺎﺭﻫﺎﻯ ﺯ&#= 65267;ﺒﺎﺋﻰ ﺁﻳﻨﺪﻩ ﺧﻮﺩﺭ&#= 65165; ﺁﮔﺎﻩ ﮔﺮﺩﻧﺪ.&= #64400;ﻪ ﺁﻳﻨﺪﻩ ﺍﻓﺮﺍ&#= 65193; ﺍﻟﻬی ﺑﺎﻫﻢ ﻣ&#= 65176;ﻔﺎﻭﺕ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐ&= #65258; ﻫﻴﭻ ﺩﻭ ﻧﻔﺮﻯ = ﺩﺭﻫﺮ ﺯﻣﺎﻥ ﻣﻄﻠﻘﺎ &= #65251;ﺎﻧﻨﺪ ﻫﻢ ﺁﻓﺮﻳﺪﻩ ﻧ&= #65208;ﺪﻩ ﻭ ﻧﺨﻮﺍﻫﺪ ﺷﺪ.= ﻭ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﻣﺎﻧﻨﺪ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﻳﮕﺎﻧﻪ' ﻭ ﻳﺎ ﺍ= ;ﺻﻄﻠﺎﺣﺎ ﻧﻮﻉ ﺩﺭ ﻓﺮﺩ ﻭ= ﺍﺣﺪ ﺍﺳﺖ.ﮐﻪ ﻫﺮ ﺍﻧ= ﺴﺎﻥ ﺑﺮﺍﻯ ﺧﻮﺩ ﻧﻮ&= #65227;ﻰ ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ ﻭ= ﺍﺣﺪﻯﺪﺍﺭﺩ. ﻭ ﺑﺮﺍﻯ ﻓﻬﻢ ﭘ= ﻴﭽﻴﺪﮔﻰ ﺍﻣﻮﺭ ﺃﻧﺒﻮﻩ &= #65251;ﻮﺟﻮﺩﺍﺕ'ﻋﻠ= 5250; ﺑﻴﻮﻟﻮﮊﻯ ﻃﺒ&#= 65240;ﻪ ﺑﻨﺪﻯ ﻧﻮﻋﻰ ﻭ&= #64400;ﻠّﻰ </spa= n>ﻣﻴﻨﻤﺎﻳﺪ.ʄ= 00;ﻪ ﺑﻤﻮﺟﺐ ﻓﻠﺎﻥ &= #65211;ﻔﺘﻰ ﺩﺭ ﺗﻦ'ﺍﺯ ﺍﻳﻨ= ﺠﺎ ﺗﺎ ﺁﻧﺠﺎ'ﻣثل= 575; ﻧﺎﻡ ﻣﻴﻤﻮﻥ ﻳ&= #65166; ﺍﻧﺴﺎﻥ ﻭ ﻏﻴﺮ&= #65257; ﺩﺍﺭﺩ.ﻫﻤﺎﻥ ﻃ&= #65262;ﺭﻫﻢ ﻧﻴﺰ ﻧﻮﻉ ﺑﺸﺮ&= #65263;'ﺑﺮﺍﻯ ﺍﻓﺮﺍﺩ ﺧﻮﺩ ﻫ&= #65200;ﺍﺭﺍﻥ ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﺩ&= #65165;ﺭﻧﺪ. ﮐﻪ ﺍﺯ ﺁﻥ ﺑﺎﻳ= ﺪ ﺑﺎﻟﺎ ﺑﺮﻭﻧﺪ.&= #64404;ﻮﺋﻰ ﻧﺮﺩﺑﺎﻧﻰ ﺍﺳ&#= 65174;'ﮐﻪ ﺑﻴﺶ ﺍﺯ ﺩﻭﺳﻪ = ﭘﻠّﻪ ﺁﻧﺮﺍ'ﻧﻤﻴﺘﻮ&#= 65165;ﻥ ﺳﺮﻳﻌﺘﺮ ﺑﺎﻟ&#= 65166;ﺭﻓﺖ.ﻭ ﻫﺮﺑﺎﺭ ﺩﺭ ﻳﻚ = ﺗﻮﻟﺪ ﻧﻮﻋﻰ.ﺯﻳﺮﺍ ﺟ&= #65260;ﺶ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65187;ﻰ ﻣﻤﮑﻦ ﻧﺒﻮﺩﻩ &= #65261;ﻣﻨﻄﻘﻰ ﻫﻢ ﻧﻴﺴﺖ.ﻭﺍﻟ&= #1617;ﺎ ﺳﻘﻮﻁ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ &= #65197;ﺍ ﺗﮑﺮﺍﺭ ﺧﻮﺍﻫ&#= 65256;ﺪ ﻧﻤﻮﺩ.ﻭ ﺻﺪﻫﺎ = ﻫﺰﺍﺭ ﻭﺣﺘﻰ ﻣﻴﻠﻴﻮ&#= 65255;ﻬﺎ ﺳﺎﻝ ﺗﮑﺮﺍﺭ ﮔ&= #65196;ﺷﺘﻪﻫﺎﻯ ﻧﻮﻋﻰ ﺭﺍ ﺩﺭ ﺁ= ﻳﻨﺪﻩ ﻫﺎﻯ ﺯﻧﺪﮔﻴﻬ&#= 65166;ﻯ ﺩﺭﺩﻧﺎﻙ ﻧﻮﻋ&#= 65264; ﺣﻴﻮﺍﻧﺎﺕ'ﻭ ﺣ&= #65176;ﻰ ﺍﻧﺴﺎﻧﻬﺎ ﺭﺍ &= #64400;ﻪ ﺑﭽﺸﻢ ﻣﻴﺒﻴﻨ&#= 65268;ﻢ </spa= n>ﺩﺍﺭﻧﺪ'ﮐﻪ @= 404;ﺎﻫﻰ ﺩﺭﺍﻧﺴﺎﻧﻬﺎ= 5263; ﺑﺪﺍﺋﻰ ﻭ ﻧﺎﻗ&= #65210;ﺍﻟﺨﻠﻘﻪ ﻳﺎ ﺑﺎ ﻧﻘﺺ ﻋﻀ= ﻮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐ= ﻪ ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺗ&= #65166; ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; القُدُس ﺭﺍ ﺍ= ﻧﺠﺎﻡ ﺑﺪﻫﻨﺪ' ﮐﻪ ﻫﻤ= ﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺍﻧ&#= 65184;ﺎﻡ ﻧﻴﺰ ﺧﻮﺍﻫﻨﺪ &= #65193;ﺍﺩ.ﮐﻪ ﻓﺮﻣﺎﻥ ﺍﺯﻟﻰ &= #65155;ﺑﺪﻯ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﭘس ﺍ&= #65251;ﺮﻭﺯ ﻣﺸﮑﻞ ﻋﻠﻤﺎﻯ &= #65199;ﻳﺒﺎﺋﻰ ﺷﻨﺎﺳﻰ'ﺍﻧﺘﺨ&#= 65166;ﺏ ﻣﻌﻴﺎﺭﻯ ﺑﺮﺍ&#= 65263; ﺯﻳﺒﺎﺋﻰ ﻫﺎ ﺍ&= #65203;ﺖ ﮐﻪ ﺯﻳﺒﺎﺋﻰ ﺩ&= #65197; ﭼﻪ ﺍﻣﻮﺭﻯ ﺍﺳ&= #65174;.ﻭ ﺩﺭﺟﻪ ﻭ ﻃﺒﻘﺎ&= #65173; ﺳﻠﻴﻘﻪ ﻫﺎﻯ ﺍ&= #65255;ﺴﺎﻧﻰ ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﻋ&= #65240;ﻞ ﻭ ﭘﺎﮐﻰ ﻫﺎﻯ ﺭ= ﻭﺍﻧﻰ' ﻋﺎﻣﻞ ﺍﺻﻠﻰ ﺯ&= #65267;ﺒﺎ ﺩﻳﺪﻥ ﻭ ﺳﻤﭙﺎ&= #65175;ﻰ ﻫﺎﻯ ﻣثبت ﻳﺎ = 5251;ﻨﻔﻰ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻫﺮ&= #65267;ﻚ ﺧﻮﺩ ﻧﻤﻮﻧﻪ ﻣ&= #65256;ﺤﺼﺮ ﺑﻔﺮﺩ ﺍﺳﺖ.ﮐﻪ = ﺻﺎﺩﻗﺎﻧﻪ ﺑﻤﻌﻴﺎﺭﺧﻮﺩ' &= #65251;ﻴﺘﻮﺍﻧﻨﺪ ﺍﺭﺯﺷﻴﺎﺑﻰ ﻫ&#= 65256;ﺮ ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ.&= #64400;ﻪ ﺑﺎﺯ ﺑﺮﺣﺴﺐ ﻋ&= #65240;ﻞ ﺟﻤﻌﻰ ﻫﻤﺎﻥ ﺯ&= #65251;ﺎﻥ ﺍﺳﺖ.ﮐﻪ ﺗﻨﻬﺎ = ﺁثاﺭ ﻫﻨﺮﻯ ﺁﻧﻬﺎ ﺍ&= #64404;ﺮ ﺑﻤﺎ ﺭﺳﻴﺪﻩ ﺑ&= #65166;ﺷﺪ.ﻭﻟﻰ ﺍﺳﺘﺸﻨﺎٴﺎ ﺍ= 5261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﻣ&= #65228;ﻴﺎﺭ ﺯﻳﺒﺎ ﺷﻨﺎﺳﻰ &= #65261; ﻓﺮﻣﻮﻟﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﻗﺎﻧﻮﻥ ﻣﺎﻧﻨ&#= 65194;ﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ' ﮐ= ﻪ ﻣﺎ ﺍﺯ ﻣﺮﺍﺗﺐ = ﺷﻬﻮﺩﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺗﺠ&#= 65248;ّﻴﺎﺕ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65169;ﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #64405;ﻮﺋﻴﻢ.ﺩﺭﺍﺳ= 5252;اء ﺍﻟﻠﻪ ﻳﺎ ﻧﺎﻣ&= #65262;س ﻭ ﺍﺳﺮﺍﺭ ﺍﻟﻬ&= #65264; ﺷﻬﻮﺩﻯ.ﮐﻪ ﺩﺭ&= #65259;ﺮ ﻭﻟﺎﻳﺘﻰ ﺳﻠﻮ&#= 64400;ﻰ ﻧﺎﻣﻬﺎﻯ ﺧﻮﺩ&#= 65197;ﺍ ﺩﺍﺭﻧﺪ.ﻭﺩﺭ ﻭ&= #65247;ﺎﻳﺖ ﻣﺤﻤﺪﻯ'ﻧﺎﻡ ﻋ&= #65198;ﻓﺎﻧﻰ ﭘﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒ= ﺎ ﺍﺳﺖ.ﻭ ﺑﺮﺗﺮ ﺍ= ﺯ ﺍﻳﻦ ﺗﺠﻠّﻴﺎ= 5173; ﻭ ﺍﺳﺮﺍﺭ ﺑﺎﻟ&= #65166;ﺗﺮ ﺍﻟﻬﻰ ﺭﺍ' ﺩﺭ ﺯ= ;ﻣﺎﻧﻬﺎﻯ ﺩﻭﺭﺗﺮ ۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ= ;'ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65169;ﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ'ﺍﻣﺎﻡ ﺍ&= #65251;ّﻰ ﺍﻭﻡ ﮐﺮﺩﻩ ﺁﺧ&= #65198; ﺍﻟﺰﻣﺎﻥ = ﻧﻮﻉ ﺑﺸﺮﻯ' ﻭ ﺍﻭﻝ ﺍ= ;ﻟﺰﻣﺎﻥﻨﻮع ﻔﻮﻕ ﺑﺸﺮﻯ ﮐﺸ&= #65234; ﺧﻮﺍﻫﺪ ﮐﺮﺩ.ﻭ&= #65165;ﻳﻦ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﻧ&= #65262;ﻋﻰ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﺍﺳﺖ'ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻫﺎ'ﻭﻧﻪ &= #65267;ﻚ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﺑ&= #65166; ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺧﻮﺩﻣﺎﻥ. ﻭ ﺩﺭ= ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﮐﻪ = ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﺪ&= #65197;ﺍﺯﺍ ﺧﻮﺍﻫﺪ ﮐﺸﻴﺪ'&= #65175;ﻨﻬﺎ ﺍﺭﻭﺍﺣﻰ ﺗﻮﻟ&#= 65194; ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ' ﮐﻪ ﻗﺒﻠﺎ ﺩﺭ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﺑﺸﻬﻮﺩ &= #65255;ﻮﺭ ﻗﺎﺋﻢ'ﻭ ﻳﺎ ﺣﺪ= ّ ﺃﻗﻞ ﺩﺭ ﺷﻬﻮﺩ = ﭼﻬﺎﺭﻡ ﺻﻮﺭﺕ ﻣﺮﺗﻀﻮ&#= 65263; ﺭﺳﻴﺪﻩ ﺑﺎﺷﻨ&#= 65194;.ﺁﻧﮕﺎﻩ ﺳﺮﺳﭙﺮﺩﮔﻰ ﻭ &= #65169;ﻨﺪﻯ ﻫﺮﻳﻚ ﺍﺯﺍﻭﻟ&#= 65268;ﺎﻯ ﻣﻬﺪﻯ ﺯﻧﺪﻩ ﺭ&= #65165; ﺧﻮﺍﻫﻨﺪ ﻧﻤﻮ&#= 65193;.ﻭ ﺑﺎ ﺗﻔﺎﻭﺗﻬﺎ&#= 65263; ﻏﻴﺮ ﻗﺎﺑﻞ ﺗﺼ&= #65262;ﺭ ﻣﺎ' ﺍﺯ ﻧﻮﻉ </spa= n>ﺗﻌﻠﻴﻤﺎﺕ ʌ= 61; ﺗﺮﺑﻴﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻭﻣﮑﺎﻧ&#= 65268;ﺰﻡ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺁ&= #65255;ﻬﺎ. ﻭ ﺍﮔﺮ ﻫﻢ ﺑﺘﻮ= ﺍﻥ ﺍﻧﺘﺨﺎﺏ ﻣﻌﻴ&#= 65166;ﺭ ﺯﻳﺒﺎﺋﻰ ﺭﺍ ﮐ&= #65258; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;' ﻭ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬ= ﻰ ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ'&= #64344;ﺮﺳﺶ ﺍﻳﻦ ﺧﻮﺍﻫﺪ ﺑ&= #65262;ﺩ'ﮐﻪ ﺁﻳﺎ ﺍﻳﻦ ﻧﻈﺮ = ﻭﺍﻗﻌﺎ ﺍﻳﺪﺁﻝ ﻣﺮﺩﻡ &= #65259;ﻤﺎﻥ ﻋﺼﺮ ﺑﻮﺩﻩ ﺍﺳ&= #65174;' ﻳﺎ ﻧﻪ.ﺩﺭ ﺣﺎﻟ= ﻴﮑﻪ ﺍﻣﺮﻭﺯ ﻧﻴﺰ ﻧ&= #65252;ﻴﺘﻮﺍﻧﻴﻢ ﻧﻈﺮﻯ ﺍﻳﺪﺁﻝ &= #65193;ﺭ ﻣﻌﻴﺎﺭﻯ ﺑﺮﺍ&#= 65263; ﻫﻨﺮ ﺑﺮﺳﻴﻢ. ﮐ= ﻪ ﻫﻴﭻ ﮔﺎﻩ ﻧﺨﻮ&= #65165;ﻫﻴﻢ ﺭﺳﻴﺪ.ﮐﻪ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﺳ&= #65248;ﻴﻘﻪ ﻭ ﻓﮑﺮ ﻭ ﺍﺩﺭﺍ= ﻙ ﻋﻘﻠﻰ ﻫﺴﺘﻨﺪ.&= #65261;ﻟﻰ ﻫﻤﻴﺸﻪ ﺑﻬﺘﺮ &= #65165;ﺳﺖ'ﻣﺎ ﻣﻌﻴﺎﺭ ﺯﻳﺒﺎ&#= 65163;ﻰ ﺭﺍ ﻣﻴﻨﻮﻯ ﺑﺮ&= #65175;ﺮ ﺍﺯ ﻣﻌﻨﻮﻯ'ﭼﻪ = ﺭﺳﺪ ﺑﺰﻳﺒﺎﺋﻰ ﻣﺎ&#= 65193;ﻯ ﺩﺭ ﺗﺠﻠّﻴﺎﺕ &#= 65165;ﻟﻬﻰ ﻭ ﺷﻬﻮﺩﻯ ﺑﺪﺍ&= #65255;ﻴﻢ. ﮐﻪ ﻫﻤﻴﺸﻪ ﺍﻳ&= #65254; ﻣﻌﻴﺎﺭ ﻭ ﻗﺎﻧ&= #65262;ﻥ ﺯﻳﺒﺎﺋﻰ ﺷﻨﺎ&#= 65203;ﻰ ﺭﺍ ﺍﻳﻦ ﭼﻨﻴﻦ = ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ.ﻭ ﻫﻤﻴﺸ= ﻪ ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﺑ&= #65262;ﺩ. ﮐﻪ ﺩﺭ ﺍﻧﻮﺍﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ'ﻣﻌﻴﺎﺭ&#= 65259;ﺎﻯ ﺟﻬﻞ'ﻏﻴﺮ ﺍﺯ ﻣ= ﻌﻴﺎﺭﻫﺎﻯ ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﻣ&= #65228;ﻴﺎﺭﻫﺎﻯ ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﻧ&= #65262;ﻉ ﻣﻴﻤﻮﻥ ﮐﻪ ﺣﺘ&= #65252;ﺎ ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﻌ&= #65268;ﺎﺭ ﺯﻳﺒﺎﺋﻰ ﺩﺍﺭ&#= 65255;ﺪ'ﮐﻪ ﻣﺎ ﻧﻤﻴﺘﻮﺍﻧ&#= 65268;ﻢ ﻓﻬﻢ ﺁﻥ ﺯﻳﺒﺎ&= #65163;ﻰ ﻫﺎ ﺑﺮﺳﻴﻢ . ﮐﻪ= ; ﻣثلا ﺁﻥ ﻣﻌﻴﺎﺭ ﻧﻴ&= #65200; ﺗﻨﻬﺎ ﺩﺭ ﻳﻚ ﻣ= ﻴﻤﻮﻥ ﻫﺴﺖ' ﻭﻟﻰ ﺍﻟﺒ= ﺘﻪ ﻣﻴﻤﻮﻧﻬﺎ ﺑﻴ&#= 65166;ﻥ ﺍﺣﻮﺍﻝ ﺧﻮﺩ ﻧ&= #65252;ﻰ ﮐﻨﻨﺪ'ﻭ ﺍﻧﺴﺎ&= #65255;ﻬﺎ ﺗﻨﻬﺎ ﺳﺎﻟﮑﺎ&#= 65253;' ﺯﻳﺒﺎﺋﻰ ﻫﺎﻯ &= #65165;ﻟﻬﻰ ﺧﻮﺩﺭﺍ ﻣﻴﺘﻮ&#= 65165;ﻧﻨﺪ ﺑﮕﻮﻳﻨﺪ. ﻭﺑﻘ&= #65268;ﻪ ﺩﻭﺭ ﺧﻮﺩﻣﻴﮕ&#= 65198;ﺩﻧﺪ.ﻭﺑﺎﭼﺸA= 250; ﺑﺎﺯ ﺩﺭ ﻋﻤﺎ ﻭ= ﻧﺎﺑﻴﻨﺎﺋی اﻧﻮﺍﺭﺍﻟﻬﻰ = 5259;ﺴﺘﻨﺪ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﺷﺎﻫﺪ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﻫﻔﺘﮕﺎ&#= 65255;ﻪ' </spa= n>ﻋﻘﻞ ﻭ ﻓﻬﻢ = 5191;ﺎﺹ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;.ﮐﻪ ﻫﺮ ﺷﻬﻮﺩ ﺑﺎﻟ&= #65166;ﺗﺮ'ﺍﻟﻬﺎﻣﺎ= 5173; ﻟﺪﻧّﻰ ﻭ ﺑﺮﺩ&#= 65165;ﺷﺘﻬﺎﻯ ﺭؤﻳﺎﺋﻰ ﻭ ﺍﻟ&#= 65260;ﻰ ﺑﻴﺸﺘﺮﻯ ﺩﺍﺭ&#= 65255;ﺪ.ﻭﻫﺮﻳﻚ ﺑﺸﮑﻞ ﺧﺎﺹ ﺍﺣ&= #65262;ﺍﻝ ﺭﻭﺍﻥ ﺧﻮﺩ ﻓﻬ&= #65252;ﻰ'ﻭ ﻣﻌﻴﺎﺭ ﺯﻳﺒﺎ&#= 65163;ﻰ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﻧﺪ.ﭘس ﺍﮔﺮ ﺍﻣﺮﻭﺯ ﻧ&= #65176;ﻮﺍﻥ ﻣﻌﻴﺎﺭﻯ ﺟﺴﺖ'&= #65165;ﺯ ﮔﺬﺷﺘﻪ ﻫﺎ ﭼﮕ&= #65262;ﻧﻪ ﺑﺎﻳﺪ ﺗﺤﻘﻴﻖ &= #65255;ﻮﻉ ﺗﻔﮑّﺮ ﻭ ﺟﻤﺎ&#= 65245; ﻭ ﻫﻨﺮ ﺁﻧﺎﻥ ﻧ= ﻤﻮﺩ؟ ﺁﻧﻬﺎ ﺗﻨﻬﺎ ﻣ&= #65194;ﺍﺭکی ﺘﺎﺭﻳﺨﻰ ﺑﺮﺍ&#= 65263; ﺩﺭﻙ ﺍﻳﺪﺁﻝ ﻣ&= #65198;ﺩﻡ ﮔﺬﺷﺘﻪ ﺭﺍ ﻣﻴ&= #65176;ﻮﺍﻧﻨﺪ ﺑﺮﺭﺳﻰ ﮐﻨﻨﺪ'&= #64400;ﻪ ﻣﻌﻴﺎﺭ ﻫﻤﻪ ﮔ&= #65196;ﺷﺘﮕﺎﻥ ﻧﻴﺴﺖ.ﻭ ﺑﺮﺭﺳ&= #65264; ﮐﻨﻨﺪﮔﺎﻥ ﺍﻣ&#= 65198;ﻭﺯ'ﻫﺮﻳﻚ ﺑﺮﺍﻯ ﺧﻮﺩ ﻧﻈ&= #65198;ﻯ ﻭ ﺑﺮﺩﺍﺷﺘﻰ ﺩ&= #65165;ﺭﻧﺪ.ﺑﺎﻳﺪ ﺍﺯ ﺁﻳﻨﺪﻩ ﺑﻴ&= #65206; ﺍﺯ ﺍﻣﺮﻭﺯ ﺗﺤ&= #65240;ﻴﻖ ﻋﻘﻠﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﮐﺮﺩ. ﭼﻪ ﺭﺳﺪ ﺑ= ;ﮕﺬﺷﺘﻪ ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ &= #65251;ﺎ'ﮐﻪ ﺍﻓﺘﺨﺎﺭ ﺁﻣﻴ&#= 65200; ﻧﻴﺰ ﻧﻴﺴﺖ.<o:p></o:p></span= > ﺣﺘﻰ ﺩﺭ= ; ﻋﻠﻮﻡ ﻣﺎﺩﻯ'ﻣﺪﺍﺭﻙ &= #65175;ﻔﺴﻴﺮ ﺍﻧﺴﺎﻧﻰ'ﭼﻪ ﺭ&= #65203;ﺪ </spa= n>ﺑﻨﺘﺎﻳﺞ ﺗʌ= 36;ﺴﻴﺮ ﺍﻧﺴﺎﻧﻰ ﺍﺯ ﺍ&= #65251;ﻮﺭ ﻏﻴﺮ ﻣﺎﺩﻯ ﻭ ﺍ= ﺣﻮﺍﻟﻰ ﮐﺎﻓﻰ ﻧﻤﻴﺒﺎ&#= 65207;ﺪ ﻣﮕﺮ ﭘس ﺍﺯ ﺭﻓ&= #65176;ﻦ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65261;ﺑﺂﻳﻨﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ. = ﺍﻣﺎ ﺳﻔﺮ ﺑﮕﺬﺷﺘﻪ&#= 65259;ﺎ ﺩﺭ ﮐﺎﺑﻮﺳﻬﺎ&#= 65263; ﺭؤﻳﺎﺋﻰ'ﻭﻳﺎ &#= 64344;س ﺍﺯ ﻣﺮﮒ ﺩﺭ ﮐﺎ= ﺭﻣﺎﻫﺎﻯ ﺯﻧﺪﮔﻰ ﺣﻘﻴﺮ&#= 65175;ﺮ ﺣﻴﻮﺍﻧﻰ ﺩﺭﺟ&#= 65260;ﺎﻥاﺳﺖ. ﺣﻮﺍﺩث ﺎﺭﻳﺨ= 740; ﺘﻘﺮﻳﺒﺎ ﺗﻤﺎ&#= 65249; ﻣﺪﺍﺭﻙ ﺗﺎﺭﻳ&#= 65192;ﻰ ﻭ ﻫﻨﺮﻯ ﻭ ﺃﺩﺑ= ﻰ ﺭﺍ= ﻧﺎﺑﻮ= ;ﺩ ﮐﺮﺩﻩ ﺍﺳﺖ.ﻭ ﺑ= ﺮﺧﻰ ﮐﻪ ﻣﺎﻧﺪﻩﺍﻧ&#= 65194;'ﻗﺎﺑﻞ ﺍﺳﺘﻔﺎﺩﻩ ﻭ ﺗ&= #65236;ﺴﻴﺮ ﻧﻴﺴﺘﻨﺪ . ﻭﺑﺪ= ﺗﺮ ﺍﻳﻨﮑﻪ' ﺍﻧﺴﺎ&= #65255;ﻬﺎﻯ ﻫﺮ ﻋﺼﺮﻯ ﺍﻳﺪ&= #65153;ﻟﻬﺎﻯ ﻋﺼﺮ ﻗﺒﻞ ﺍﺯﺧ&= #65262;ﺩﺭﺍ ﻭﻳﺮﺍﻥ ﻭ ﻧﺎﺑ&= #65262;ﺩ ﮐﺮﺩﻩﺍﻧﺪ.ﻭﻫ&#= 65256;ﻮﺯ ﻫﻢ ﭼﻨﻴﻦ ﻣﻴﮑ&= #65256;ﺪ.ﮐﻪ ﻣﻨﻔﺠﺮﮐﺮﺩﻥ &#= 65251;ﺠﺴﻤﻪ ﺑﻮﺩﺍ ﺩﺭ ﺩﻝ ﮐ= ﻮﻩ ﺩﺭ ﺍﻓﻐﺎﻧﺴﺘ&#= 65166;ﻥ ﺁﺧﺮﻳﻦ ﻧﻤﻮﻧ&#= 65258; ﺁﻥ ﺍﺳﺖ.ﻭ ﻳﺎ ﮐ= ;ﺎﺭ ﻃﺎﻟﺒﺎﻧﻬﺎﻯ &#= 65165;ﻳﺮﺍﻧﻰ ﺑﺎ ﺁثاﺭﮔﺬﺷA= 176;ﮕﺎﻥ ﭼﻮﻥ ﻣﻘﺒﺮﻩ ﻋ&= #65224;ﻴﻢ ﺳﻨﮕﻰ ﭘﺎﺩﺷﺎ&#= 65257;'ﻭ ﻳﺎ ﺯﻳﺮ ﺁﺏ ﺑﺮ= ﺩﻥ ﺁﺭﺍﻣﮕﺎﻩ ﮐﻮ&#= 65197;ﻭﺵﻭ ﻳﺎ ﺷﮑﺴﺘﻦ ﺻﻮ&= #65197;ﺕ ﺗﻤﺎﻡ ﻣﺠﺴﻤﻪ &= #65259;ﺎﻯ ﺩﻭﺭﺍﻥ ﮔﺬﺷﺘ&#= 65258; ﭼﻮﻥ ﺑﻴﻨﻰ ﺃﺑ&= #65262; ﺍﻟﻬﻮﻝ ﮐﻪ ﻣﺴ&= #1572;ﻟﻴّﺖ ﺁﻧﺮﺍ ﺑﮕﺮﺩﻥ &= #65255;ﺎﭘﻠﻴﻮﻥ ﮔﺬﺍﺭﺩﻧﺪ'ﮐﻪ &= #65169;ﺘﻮﺏ ﺑﺴﺘﻪ.ﺩﺭ ﺣﺎﻟ&= #65268;ﮑﻪ ﻣﺘﻌﺼّﺒﻴﻦ ﻣ= 5196;ﻫﺒﻰ ﮐرﺪﻩﺍﻧﺪ.ﻭﺗ= 5256;ﻬﺎ ﻳﻚ ﻣﺠﺴﻤﻪ ﺳﺎ&= #65247;ﻢ ﺍﺯ ﺯﻳﺮ ﺧﺎﻙ ﺑ= ﻴﺮﻭﻥ ﺁﻣﺪﻩ'ﮐﻪ ﺻﻮﺭ&= #65173; ﮐﻮﺭﻭﺵ ﺭﺍ ﻧﺸ&= #65166;ﻥ ﻣﻴﺪﻫﺪ. ﭘس ﺗﺎ&= #65197;ﻳﺦ ﻫﻨﺮ ﻧﻤﻰ ﺗﻮﺍ&= #65255;ﺪ'ﺍﺳﺎس ﺧﻮﺑﻰ ﺑﺮﺍﻯ ﻋ&= #65248;ﻢ ﺍﺳﺘﺎﺗﻴﻚ ﻋﻠ&#= 65252;ﻰﺑﺮﺍﻯ ﻣﺎ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65194;.ﻭ ﺁثاﺭ ﻫﻨﺮﻯ ﺭ= 5203;ﻴﺪﻩ ﻧﻴﺰ ﺍﺯ ﺫﺍﺕ ﺧ= ﻮﺩ ﻧﻴﺰ ﺻﺤﺒﺘﻰ ﻧ&= #65194;ﺍﺭﻧﺪ. ﻭ ﻇﺎﻫﺮ ﺭﺍ ﺑﺮ= ﺣﺴﺐ ﺩﺭﻙ ﺍﻣﺮﻭﺯ ﺧ&= #65262;ﺩﻣﺎﻥ ﺍﺳﺘﺨﺮﺍﺝ ﻣﻴ&#= 64401;ﻨﻴﻢ. <o:p></o:p> ﻭ ﺑﺎ᥼= 7;ﺄﺧﺮﻩ ﺑﺎﻳﺪ ﺗﺄﮐﻴﺪ &= #64400;ﺮﺩ' ﮐﻪ ﻫﻨﺮ ﻋﻠﻢ ﻫﺴﺖ.= ﻭﻟﻰ ﻋﻠﻢ ﺟﻤﺎﻟﻰ ﻭ = ﺯﻳﺒﺎﺋﻰ ﻧﻴﺴﺖ.ﮐﻪ ﻋﻠﻢ = ﻫﻨﺮ ﺩﺭ ﻣﺎﺩﻳّﺎﺕ'&#= 65261; ﻋﻠﻢ ﺟﻤﺎﻝ ﺩﺭ = ﻣﻌﻨﻮﻳّﺎﺕ'ﻭ ﻋﻠﻢ ﺟﻤﺎﻝ ﺍﻟ&= #65260;ﻰ ﺗﺠﻠّﻴﺎﺕ ﺳﻤ= 5170;ﻮﻟﻬﺎﻯ ﺁﻳﻨﺪﻩ ﻫﺎ'ﺩﺭ = ﻋﺮﻓﺎﻥ ﻭ ﺭؤﻳﺎﻫﺎﻯ ﻣ&#= 65268;ﻨﻮﻯ ﺍﺯ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﺧﺎﺹ ﻭﺍﺻﻠﺎﻥ&#= 65166;ﻟﻬﻰ ﺍﺳﺖ.ﮐﻪﺑﺮﺍﻯ &= #65193;ﻳﮕﺮﺍﻥ هرﮔﺰ ﺷﻨﻴﺪﻥ = 4404;ﻔﺘﻪﻫﺎﻯ ﺁﻧﻬﺎ'ﮐﺎﺭﺩﻳ&#= 65194;ﻥ ﺭﺍ ﺑﺮﺍﻯﺁﻧﻬ&#= 65166; ﻧﻤﻰ ﮐﻨﺪ</s= pan>.ﻏﺎ= ;ﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﺑﺎ&= #65267;ﺪ ﺧﻮﺩ ﺑﺮﻭﻧﺪ'ﻭ = ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺩ&= #65197; ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠ&= #65268;ﻪ ﺗﺎ ﺗﺠﻠﻴﻪ ﻫﺎ&= #65263; ﻫﻔﺘﮕﺎﻧﻪ ﺍﻟ&#= 65260;ﻰ ﭘﻴﺶ ﺑﺮﻭﻧﺪ.ﮐ&= #65258; ﺣﺘﻤﺎ ﻧﻴﺰ ﺑﭽ&= #65208;ﻢ ﺩﻝ ﺁﻥ ﻧﺎﺩﻳﺪ&= #65257; ﻫﺎ ﺭﺍ ﺧﻮﺍﻫﻨ&= #65194; ﺩﻳﺪ.ﮐﻪﺣﺘﻰ ﺭ&= #65261;ﺡ ﻫﺮ ﻣﻮﺟﻮﺩ ﺃﺗ&= #65252;ﻰ ﻭ ﺗﺤﺖ ﺃﺗﻤﻰ'ﭼ= ﻪ ﺭﺳﺪ ﺑﺎﺭﻭﺍﺡ &= #64404;ﻴﺎﻫﻰ ﻭ ﺣﻴﻮﺍﻧﻰ ﻭ ﻓ= ﺼﻮﻝ ﻓﺮﺍﻭﺍﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺩﻳﺪ.&= #65261;ﻟﻰ ﺑﻘﻴﻤﺖ ﺗﮑﺮﺍ&#= 65197; ﻣﮑﺮﺭ ﮐﺎﺭﻣﺎ&#= 65259;ﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ'ﻭ ﺗ&= #64401;ﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ = ﺁﻳﻨﺪﻩ ﻫﺎ.ﺗﺎ ﻋﺎﻗﺒﺖ = ﺑﻨﻮﺭ ﺷﻬﻮﺩﻯ ﻗﺎﺋﻢ &= #65197;ﻭﺡ القُدُس ﺍﻟﮕ&= #65262;ﻯ ﮐﻤﺎﻝ ﺷﻬﻮﺩﻯ &= #65261; ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ' = ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﻨﺪ.ﮐﻪ ﺑﺎﻳﺪ ﺑﺮﺳﻨﺪ &= #65261;ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ.ﺗﺎ ﺑﺮﺍ&= #65263; ﺑﻰ ﻧﻬﺎﻳﺖ ﺗﻮ&= #65247;ﺪﺍﺕ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻧﻴﺰ ﭘﻴ&= #65206; ﺑﺮﻭﻧﺪ. ﺗﺎ ﺩﺭ= ﺍﺑﺪﻳّﺖ ﻣﻄﻠﻖ ﺍﺯ ﺯﻣﺎ&= #65255;ﻬﺎ ﻭ ﺗﮑﺎﻣﻠﺎﺕ ﻭ = ﻋﺒﻮﺭ ﺍﺯ ﺍﻳﻦ ﻫﻤﺎﻧ&= #65264; ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﻭ = ﺷﻬﻮﺩ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻋﻈﻴﻢ ﻭ ﻋﻈﻴﻢ = ﺗﺮ'ﺑﻔﺮﺽ ﻣﺤﺎﻝ ﺑﻨﻮﺭ ﺍ&= #65247;ﻠﻪ ﻧﻮﺭﺍﻟﺄﻧﻮﺍ= 5197; ﺃﻫﻮﺭﻣﺰﺩﺍ ﺭ&#= 65203;ﻴﺪ.ﻭ ﻫﺮﺩﻭﻯ ﺍﻳﻦ ﺩ&= #65261; ﻭﺍﮊﻩ'ﻳﻌﻨﻰ (ﺍ= ﻳﻦ ﺍﻟﻪ ﻫﻨﻮﺯ ﻫﻤ&= #65166;ﻥ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﻧ&= #65268;ﺴﺖ)ﮐﻪ ﺗﺎﺯﻩ ﺍﻟﻠﻪ ﺧ&= #65262;ﺩ ﺻﺎﺩﺭ ﺍﻭﻝ ﺧﺪ&= #65165;ﻭﻧﺪ (ﻫﻮ)ﺑﻴﺮﻭﻥ ﺍﺯ= ﻫﺴﺘﻰ ﻫﺎ ﺩﺭ ﻋﻤّاء = 5261;ﻫﺎﻫﻮﺕ ﻣﻴﺒﺎﺷﺪ. ﻭﭼﻮ&= #65253; ﺭﻭﺣﻰ ﺍﻟﻠﻪ ﺷ&= #65194;'ﺁﻏﺎﺯ ﻭﻇﻴﻔﻪ ﺗﺎﺯﻩ&#= 65165;ﻯ ﺑﺮﺍﻯ ﺍﻭ'ﺍﺯ ﺧ= ﺪﺍﻭﻧﺪ(ﻫﻮ ﻳﺎ ﺍﻭ) ﻫﻤﻴﺸﻪ= ﺑﺎ ﺿﻤﻴﺮ ﻏﺎﻳﺐ ا&#= 1608; ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ.&= #64400;ﻪ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺩ&= #65197; ﻫﺮ ﻣﻘﺎﻡ ﺗﮑﺎ&= #65251;ﻠﻰ ﺗﺎﺯﻩ ﺧﻮﺩ ﻭﻇ&= #65268;ﻔﻪﺍﻯ ﺭﺍ ﺑﻌﻬﺪﻩ ﺩﺍ&= #65197;ﺩ ﮐﻪ ﻣثل ﺧﻮﺩﺭ= 5165; ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩ .= <o:p></o:p> ﻣﮑﺘﺐﺍ= ﺟﺘﻤﺎﻋﻰ ﻓﺮﺍﻧﺴﻪ ﺩﺭ ﻫ&= #65256;ﺮ ﺧﻄﺎ ﮐﺮﺩﻩ'ﮐﻪ = ﻋﻘﻞ ﺟﻤﻌﻰ ﻭ ᥽= 5;ﻘﺶﺁﻥﺮﺍ ﺣﺘﻤﺎ ﺩﺭ ﺫﺍﺕ = ﺯﻳﺒﺎﺋﻰ'ﺩﺭ ﺣﻴﺎﺕ ﻫﻨﺮﻯﻤ&#= 65256;ﻌﮑس ﻣﻴﺪﺍﻧﺪ.ﺯﻳﺮ&#= 65165; ﺃثر ﻫﻨﺮﻯ ﭘﺪ= 5267;ﺪﻩ ﻣﺤﻠّﻰ ﻧﻴﺴﺖ. &= #65169;ﻠﮑﻪ ﺷﺄﻥ ﻣﻘﺎﻡ ﻓﺼ&= #65246; ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﻭ&= #65165;ﻥ ﻫﻨﺮﻣﻨﺪ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﮐﻪ ﺟﺰ ﺑﺎ ﻓﻴﻠﺘﺮ = ﻋﺼﺮ ﻭ ﻣﺤﻴﻂ ﺁﻥ'ﻗﺎ= ﺑﻞ ﺩﻳﺪﻥ ﻧﻴﺴﺖ.ﺑ&= #65248;ﮑﻪ ﻭﺍﻗﻌﻪ ﻫﻨﺮﻯ &= #65251;ﻮﺿﻮﻋﻰ ﺍﺳﺖ'ﺗﺎ ﭼﮕﻮﻧ&= #65258; ﻣﻠﺎﺣﻈﻪ ﺷﻮﺩ.&= #65153;ﺑﮋﮐﺘﻴﻮ ﻭﺍﻗﻌﻰ ﻣﺎﺩﻯ'&= #65261; ﺁﺑﮋﮐﺘﻴﻮ ﻭﺟ&#= 65262;ﺩ ﻧﺴﺒﻰ'ﺩﺭ ﺣﺪ ﺗ= ﮑﺎﻣﻞ ﺭﻭﺡ ﺑﺸﺮ.ﻭ ﺁﺑ= ﮋﮐﺘﻴﻮ ﮐﻨﻮﻧﻰ ﻓﺮﺩﻯ &= #65261; ﺟﻤﻌﻰ ﻭﺍﻟﻬﺎ&#= 65249; ﻏﺎﺋﻰ ﻋﻠﻢ ﺟﻤ&= #65166;ﻟﻰ ﻧﻤﻰ ﺧﻮﺍﻫﺪ ﭘ&= #65194;ﻳﺪﻩ ﻫﻨﺮﻯ ﺭﺍ ﺩﺭﻣ&= #65204;ﻴﺮ ﺗﺎﺭﻳﺨﻰ ﺑﺪﺍ&#= 65255;ﺪ.ﺯﻳﺮﺍ ﺩﺭ ﻋﻠﻢ ﺍﻟﺠﻤ&= #65166;ﻝ ﻟﺎﺯﻡ ﺍﺳﺖ. ﺑﻨ= ﻮﻋﻴّﺖ ﻣﻘﺎﻡ ﭘﺪﻳﺪﻩ &= #65259;ﻨﺮﻯ ﺭﺳﻴﺪﮔﻰ ﮐﺮﺩ. = ﺍﺯ ﻟﺤﺎﻅ ﻣﻘﺎﻡ ﺗ&= #64401;ﺎﻣﻠﻰ ﻫﺴﺘﻨﺪ.ﻭ ﺗﻨﻬ&= #65166; ﺑﺠﻨﺒﻪ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻧﻈﺮ ﻧﮑﺮﺩ.ﺑﻠ&= #64401;ﻪ ﻏﺎﻳﺖ ﻭ ﻫﺪﻑ ﺍ= ﻟﻬﻰ ﺩﺭ ﻓﺮﺩ ﻫﻨﺮﻣ&= #65256;ﺪ'ﻭ ﻋﺎﻗﺒﺖ ﺍﻭ ﮐﻪ = ﺑﻌﺪﺍ ﻣﻴﺘﻮﺍﻧﺪ ﺩﻳ&#= 65198;ﺗﺮﺍﺟﺘﻤﺎعی ﺸﻮﺩ. ﺟﺎﻣﻌﻪ ﻫ= ﻤﻴﺸﻪ ﺑﻰ ﻭﻓﺎ ﺍﺳﺖ.ﺑ= ﺨﺼﻮﺹ ﺑﺮﺍﻯ ﻫﻨﺮﻣﻨ&#= 65194; ﻣﺎﺩﻯ ﻭﮐﺎﻣﻠ&#= 65166;ﻥ ﻫﻨﺮﻣﻨﺪ ﺍﻟﻬ&#= 65264;. ﺟﺎﻣﻌﻪ ﻣﻤﮑﻦ &= #65165;ﺳﺖ'ﺳﻬﻤﻰ ﺩﺭ ﺃثر ﻫﻨﺮﻣ= 5256;ﺪﻯ ﮐﺎﻣﻞ ﭘﻴﺪﺍ ﮐ&= #65256;ﺪ.ﻧﻘﺶ ﺟﺎﻣﻌﻪ ﺩﺭﻫﻨ&#= 65198;ﻳﻚ ﻭﻇﻴﻔﻪ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﺍﺳﺖ.ﻭ ﻫﻤﻴﺸﻪ = ﻫﻨﺮﻣﻨﺪﺍﻥ </spa= n>ﺑﺮﺩﮔﺎﻥ ﺟʋ= 66;ﻣﻌﻪ ﺧﻮﺩ ﺑﻮﺩﻩﺍﻧ&#= 65194;.ﻭ ﺣﺘﻰ ﺍﮔﺮ ﻫﻨﺮ = ﮔﺎﻫﻰ ﺑﺮﺍﻯ ﺍﻫﺪﺍﻑ &= #65165;ﺟﺘﻤﺎﻋﻰ ﺑﮑﺎﺭ ﺭﻓﺘﻪ ﺑ&= #65166;ﺷﺪ.ﻭﻟﻰ ﺍﻳﻦ ﻭﻇﻴﻔﻪ ﺟ&= #65262;ﻫﺮﻯ ﻭ ﻧﻮﻋﻰ ﺧﺎﺹ ﻧ= ﺒﻮﺩﻩ ﺍﺳﺖ.ﮐﻪ ﻫﻨﺮﻣ&= #65256;ﺪ ﻣﻘﺎﻡ ﻭ ﻓﺼﻞ ﻧ= ﻮﻋﻰ ﺑﺮﺗﺮ ﺍﺯ ﺳﻄﺢ = ﺟﻤﻌﻰ ﺍﺳﺖ. ﻭﻇﻴﻔﻪ ﺗ= ﮑﺎﻣﻠﻰ ﺑﺮﺗﺮ ﺍﺯﺟﺎﻣ&#= 65228;ﻪ ﻫﻨﺮﻣﻨﺪ'ﻭ ﺍﺑ&= #65194;ﺍﻉ ﻏﺎﺋﻰ ﻭ ﻫﺪﻑ ﻧ= ﻬﺎﺋﻰ ﺧﻮﺩ ﺗﺎ ﺧﺪﺍ.ﻭ= ﻟﻰ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ'ﺑﺴﺨﺘﻰ ﻣﺠﺪﺩﺍ ﻭﺍﺭﺩ &= #65183;ﺎﻣﻌﻪ ﻣﻴﺸﻮﺩ. ﺯﻳﺮﺍ = ﺃﮐثرﻳّﺖ'ﺩﻳʋ= 98; ﻓﻬﻢ ﻭﻣﺨﺎﻟﻒ &= #65261; ﺑﻰ ﻭﻓﺎ ﻫﺴﺘﻨ&= #65194;.ﻭﺩﺭ ﺁﺧﺮ ﻫﻤﺎﻥ ﮐﻠ&= #65256;ﺠﺎﺭ ﺭﺍ ﺑﺎ ﻣﺒﺪﻉ ﺩ= ﻳﮕﺮﻯ ﺩﺍﺭﻧﺪ.ﻭﺍﺯ ﻧ&= #65170;ﻮﻍ ﻗﺒﻠﻰ ﺑﻨﺎ ﺣﻖ = ﺗﻌﺼّﺐ ﻣﻴﻮﺭﺯﻧﺪ.ﺑﺨ&#= 65212;ﻮﺹ ﺩﺭ ﻋﻠﻮﻡ ﻭ ﺍﻣ= ﻮﺭ ﺍﺩﻳﺎﻥ ﻭ ﻫﻨﺮ = ﻭ ﺍﺧﻠﺎﻕ . ﻳﻌﻨﻰ= ﻫﻤﺎﻥ ﻋﻮﺍﻣﻞ ﺗﮑﺎﻣ&#= 65246; ﻓﺮﺩﻯ ﻭ ﺟﻤﻌﻰ.= ﻫﻨﺮﻣﻨﺪ ﻣﻌﺎﺻﺮ ﺳﻌﻰ<sp= an dir=3DLTR> </spa= n>ﺩﺍﺭﺩ'ﺧﻮﺩʋ= 97;ﺍ ﺑﺮﺩﻩ ﺟﺎﻣﻌﻪ &= #65169;ﺪﺍﻧﺪ'ﻭ ﺧﻮﺩﺭﺍ ﮐﺎﻫﻦ &= #65261; ﺳﺎﺣﺮ ﻭ ﮐﺎﺭﻣ&= #65256;ﺪ ﺩﺭﺑﺎﺭﻯ ﻧﻤﻴ&#= 65194;ﺍﻧﺪ.ﻫﻤﻴﺸﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﮐ&#= 65166;ﻣﻞ ﺍﺯ ﺩﺭﺑﺎﺭﻫﺎ &= #65261; ﺟﺎﻣﻌﻪ ﻭ ﺗﻘﻠ&= #65268;ﺪ ﻋﺎﻣﻴﺎﻧﻪ ﺩﻭ&#= 65197; ﺑﻮﺩﻩ ﺍﻧﺪ.ﻭ ﺍ= ﮐثر ﻫﻨﺮﻣﻨﺪﺍﻥ ﻏ&#= 65268;ﺮ ﺍﻟﻬﻰ'ﻣﻘﻠّﺪ &#= 65193;ﺭﺑﺎﺭﻯ ﻭ ﻣﻄﺎﺑﻖ ﺫﻭﻕ = ﻋﻮﺍﻡ ﺑﻮﺩﻩﺍﻧﺪ .<o:p></o:p></span= > ﻣﻴﮕﻮﻳ= ﻨﺪ ﺩﺭ ﻣﻮﺯﻩ ﻫﺎﻯ = ﻗﺮﻥ19 ﻓﺮﺍﻧﺴﻪ'ﭘﺮ ʋ= 65;ﺯ ﺗﺎﺑﻠﻮﻫ&= #65166;ﻯ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺩ&#= 65197;ﺟﻪ ﺩﻭﻡ ﺑﻮﺩ.ﻭ ﺟﺎ= ﺋﻰ ﺑﺮﺍﻯ ﺁﻧﭽﻪ ﺑ&= #65228;ﺪﻫﺎ ﺁثاﺭ ﺩﺭﺟﻪ ﺍ= 5261;ﻝ ﺧﻮﺍﻧﺪﻩ ﺷﺪ ﻧ&= #65170;ﻮﺩ. ﺣﺘﻰ ﻣﺪﻳﺮ ﻣﻮ&= #65199;ﻩ ﺑﻬﻨﺮﻣﻨﺪ ﺑﺰ&#= 65197;ﮔﻰ ﮔﻔﺖ'ﺗﺎ ﻣﻦ ﺯﻧ= ﺪﻩ ﻫﺴﺘﻢ'ﻳﻚ ﺳﺎﻧ&= #65174; ﺍﺯ ﻣﻮﺯﻩ ﺑﺮﺍ&= #65263; ﺁثاﺭ ﺗﻮ ﺟﺎﺋ= 5264; ﻧﺪﺍﺭﺩ.ﺩﺭ ﻭﺍ&= #65239;ﻊ ﺍﻳﻦ ﻣﻮﺯﻩ ﺗﺎ&= #65197;ﻳﺨﻰ ﺷﺪﻩ ﺑﻮﺩ'ﻧﻪ ﻣ= ﻮﺯﻩ ﻫﻨﺮﻯ.ﻭ ﻫﻨﺮ ﻣ= ﻔﻬﻮﻡ ﻭ ﻣﻘﺒﻮﻝ ﺟﻤﻊ = ﻧﺸﺪﻩ ﺑﻮﺩ. ﺯﻧﺪﻩ &#= 65169;ﻮﺩﻥ ﺍﻭ ﻣﻬﻢ ﻧﻴﺴﺖ'= ﺧﻴﻠﻰ ﻫﻢ ﺩﺭ ﺣﻴﺎﺕ ﺧ= ﻮﺩ ﻣﺸﻬﻮﺭ ﻋﻮﺍﻡ &= #65251;ﻴﺸﺪﻧﺪ'ﻭ ﺑﻤﻮﺯﻩ ﻧﻴﺰ ﻣ&= #65268;ﺮﻭﻧﺪ.ﺑﻠﮑﻪ ﺟﺎﻣﻌﻪ ﺁﻧﻬﺎ &= #65197;ﺍ ﺩﺭﻙ ﻧﻤﻰ ﮐﻨﺪ.= ﻭ ﺳﺎﻟﮑﺎﻥ ﺑﺎﻳ&#= 65194; ﺑﮕﺬﺍﺭﻧﺪ' ﺗﺎ = ﻧﺎﻗﺪﺍﻥ ﺑﻌﺪﻯ'ﺍﺭﺯﺵ ﮐ&= #65166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺩﺭ ﮔﺬﺷ&= #65176;ﻪ ﺭﺍ ﺩﺭﻙ ﻧﻤﺎﻳ&= #65256;ﺪ'ﺗﺎ ﺩﺭﻙ ﻫﻤﮕﺎﻥ ﺷ&= #65262;ﺩ. ﻣﻮﺯﻩ ﻫﺮ ﻗﺮﻧ&= #65264; ﺭﺍﻫﻰ ﺑﻄﻠﻴﻌ&#= 65258; ﻫﺎ ﻭ ﭘﻴﺶ ﺗﺎﺯ= ﺍﻥ ﻫﻨﺮﻣﻨﺪ ﻭ ﻣﺒ&= #65176;ﮑﺮ ﻗﺮﻥ ﺑﻌﺪﻯ ﻧﻤ&= #65268;ﺪﻫﺪ.ﻭ ﻧﻴﺰ ﮐﺘﺎﺑﺨﺎ&#= 65255;ﻪ ﻫﺎﻯ ﻋﻠﻤﻰ ﺷﺨ&= #65212;ﻰ ﻧﻴﺰ ﻣﻠّﻰ ﻧﻤ&#= 65268;ﺸﻮﻧﺪ.ﻭ ﺗﻌﺼّﺐ ﺑﺮﺍﻯ= 5251;ؤﻟّﻔﻴﻦ ﻣﺤﺒﻮﺏ ﺧﻮﺩ ﺩ&= #65165;ﺭﻧﺪ.ﻭ ﻧﻴﺰ ﭼﺎﭘﺨﺎﻧ&#= 65258; ﻫﺎ ﻭ ﻓﺮﻭﺷﻨﺪ&= #64404;ﺎﻥ ﮐﺘﺎﺏ. ﺑﻘﻮﻝ ﻧ= ﺎﻗﺪ ﻫﻨﺮﻯ ﺟﺎﻥ ﮐﺎ&= #65203;ﻮ'ﺍﮐثرﺷﺮﺍʌ= 67;ﻂ ﺍﺟﺘﻤﺎﻋﻰ ﻫﺮ &= #65155;ثر ﻫﻨﺮﻯ'ﺑﻴﺸﺘﺮ &= #64404;ﺬﺷﺘﻪ ﺃثر ﺍﺳﺖ. ﻭ ﺃث&#= 1585; ﻫﻨﺮﻯ ﺧﻮﺩ ﺣﺎ&= #65215;ﺮ ﺍﺳﺖ. ﻧﻘﺶ ﺗﺎﺭ= ﻳﺦ ﻣﺎﻧﻨﺪ ﮐﻮﺩﮐ&#= 65264; ﻳﻚ ﻫﻨﺮﻣﻨﺪ ﻭ = ﺍﻧﺴﺎﻥ ﻣﺘﻔﮑّﺮ' ﻭﺍﻗ&#= 65228;ﻴّﺖ ﺩﺍﺷﺘﻪ ﻭﻟﻰ ﻭ&= #65165;ﻗﻌﻴّﺖ ﮐﻨﻮﻧﻰ ﺭﺍ ﻧﺪ&= #65165;ﺭﺩ. ﭼﻮﻥ ﻓﻌﻠﺎ ﺣﺎ&= #65215;ﺮ ﺍﺳﺖ'ﻭ ﻣﺎﺭﺍ ﺑ= ﺘﻌﺎﻟﻰ ﺗﺤﺮﻳﻚ ﻭﺗﺸﻮ&#= 65267;ﻖ ﻣﻴﮑﻨﺪ. ﻳﻚ ﻣﻌ= ﻤﺎﺭ ﮔﻮﺗﻰ ﺑﺎ ﻗﺮﺍ&= #1652;ﺖ ﺍﻣﺮﻭﺯﻩ ﺍﻟﻴ&#= 65166;ﺫﻩ'ﺑﺎﺯ ﻣﺎﺭﺍ ﺑﺎﻋﺠﺎ&#= 65167; ﻭﺍ ﻣﻴﺪﺍﺭﺩ.ﺯ&= #65267;ﺮﺍ ﺃثر ﻫﻨﺮﻯ ﺃﻣ= 5198;ﻯ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ'&= #64400;ﻪ ﺍﺯ ﺷﺮﺍﻳﻂ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﻭ ﻣﻠﺎﺑﺴﺎﺕ ﻭ&= #65193;ﺧﺎﻟﺘﻬﺎﻯ ﺗﺎﺭﻳﺨﻰ ﺁﻥ ﺃ&= #1579;ر ﻓﺮﺍﺭ ﻣﻴﮑﻨﺪ.&= #65207;ﺮﺍﻳﻂ ﺍﺟﺘﻤﺎﻋﻰ ﻭﺩ&#= 65267;ﻨﻰ ﺁﻥ ﺯﻣﺎﻥ' ﻫﻨﺮ= ﺵ ﺩﺭ ﻣﺎ ﺩﻟﺎﻟﺘ&= #65264; ﻧﺪﺍﺭﺩ.ﻭ ﺗﺤﺮ&= #65267;ﻚ ﻋﻮﺍﻃﻒ ﻧﻤﻰ ﮐ&= #65256;ﺪ.ﻭ ﻧﻤﻰ ﻓﻬﻤﻴﻢ ﮐ&= #65258; ﻫﻨﺮﻣﻨﺪ ﭼﻪ ﻣ&= #65268;ﺨﻮﺍﺳﺘﻪ ﺑﮕﻮﻳﺪ.ﻭﻟﻰ ﺑ&= #65166;ﺯ ﺑﺮﺍﻯ ﺁثاﺭ ﺁ= 5253; ﻋﺼﺮ ﺍﺭﺯﺵ ﻫﻨ&= #65198;ﻯ ﻗﺎﺋﻞ ﻣﻴﺸﻮﻳ&#= 65250;'ﻭ ﺍﻣﺮﻯ ﺍﻧﺴﺎﻧ&#= 65264; ﺑﺮﺗﺮ ﺍﺯ ﻣﻌﺎ&= #65255;ﻰ ﺩﻳﻨﻰ ﻭ ﺍﺟﺘﻤ&= #65166;ﻋﻰ </spa= n>ﺳﺎﺯﻧﺪﻩ ﺁʌ= 53; ﻣﻴﮕﻮﺋﻴﻢ.<o:p></o:p></s= pan> ﺍﻳﻦ ﺭﻧ= ;ﮓ ﺍﻧﺴﺎﻧﻰ ﺁثاA= 197; ﻭﺗﺤﻔﻪ ﻫﺎ' ﻫﺪ= ﻓﻰ ﺍﺳﺖ ﮐﻪ ﻫﻨﺮ ﺭ= ﺍ ﺯﺑﺎﻥ ﻋﺎﻡ ﺑﺸ&= #65198;ﻯ ﻣﻴﮑﻨﺪ.ﻭ ﻧﻴﺰ = ﻣﻴﺘﻮﺍﻧﺪ ﺑﺮ ﻃﺒﻴﻌﺖ ﭘﻴ&= #65198;ﻭﺯ ﮔﺮﺩﺩ. ﺍﺭﺯﺷﻬ&= #65166;ﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺟ&= #65252;ﺎﻟﻰ ﮐﻪ ﺑﺮﺗﺮ ﺍﺯ ﺍ= ﺭﺯﺷﻬﺎﻯ ﺟﻤﺎل اﻟﻬی گž= 4;ﺷﺘﻪ ﺑﺎﺷﺪ'ﺗﻨﻬﺎ ﺍ&= #65197;ﺯﺵ ﺗﺎﺭﻳﺨﻰ ﺩﺍﺭ&#= 65255;ﺪ.ﻧﻪ ﺑﺮﺍﻯ ﺗﻘﻠﻴﺪ &= #65165;ﻣﺮﻭﺯ ﻣﺎ.ﺁﻥ ﺷﺮﺍﻳﻂ = ﺩﻳﮕﺮ </spa= n>ﻣﺎﺭﺍ ﺗﺤﺮʌ= 67;ﻚ ﻋﻮﺍﻃﻑ ﻧﻤﻰ ﮐ&= #65256;ﺪ.ﻭ ﺍﮔﺮ ﮐﺮﺩ ﭘس ﻫ&= #65256;ﻮﺯ ﺩﺍﺭﺍﻯ ﻭﺟﻮﺩ &= #65235;ﻌﻠﻰ ﺩﺭ ﻣﺎ ﻫﺴﺘﻨﺪ.= ﻣﺎﻧﻨﺪ ﻗﺮﺁﻥ ﮐﻪ ﻫﻤﭽ&= #65256;ﺎﻥ ﻣﺤﺮﻙ ﺍﻣﺮﻭﺯ &= #65251;ﺴﻠﻤﺎﻧﺎﻥ' ﺍﺳﺖ.ﻫﺮ ﻓﻠﺴﻔ&= #65258; ﺟﺪﻳﺪ ﺭﺍ'ﺑﺎﻳ&= #65194; ﺑﺎ ﻋﻠﻤﺎ ﻭ ﻣﺪ= ﻋﻴﺎﻥ ﺯﻣﺎﻥ ﻣﻄﺮﺡ ﮐ&= #65198;ﺩ ﻧﻪ ﺑﺎ ﻋﻮﺍﻡ. ﺯ= ;ﻳﺮﺍ ﻋﻮﺍﻡ ﻣﻘﻠّﺪ &#= 65153;ﻧﻬﺎ ﺗﻐﻴﻴﺮ ﻋﻘﺎﻳ&#= 65194; ﻣﻴﺪﻫﻨﺪ. ﻣﺎﻧ&= #65256;ﺪ ﻋﻤﺮ ﺑﺮﺍﻯ ﻣﺤ&= #65252;ﺪ . ﺯﻳﺮﺍ ﮐﺎﻫﻨﺎ= ﻥ ﺷﻴﻄﺎﻧﻰ ﻭ ﻃﻠ&= #65204;ﻢ ﮔﺮﺍﻥ ﻓﮑﺮ ﺟﺎ&= #65251;ﻌﻪ ﻫﺴﺘﻨﺪ.ﺑﻬﺘﺮ &= #65165;ﺳﺖ ﻋﻠﻤﺎﻯ ﺯﻣﺎﻥ &= #65169;ﺪﺍﻧﻨﺪ'ﮐﻪ ﺁﻧﻬﺎ ﻫﻢ ﻭﺳﺎ&= #65163;ﻂ ﻣﻠﺎﺋﮑﻰ ﻣﻴﺘ&#= 65262;ﺍﻧﻨﺪ ﺑﺎﺷﻨﺪ'ﻭ ﻫﻢ ﻭ= ﺍﺳﻄﻪ ﺷﻴﻄﺎﻧﻰ ﻭ ﻃﻠ&= #65204;ﻢ ﮐﻨﻨﺪﻩ ﻣﺮﺩﻡ. = ﺍﻳﻦ ﺭﻧﮓ ﻭﺻﻔﺖ ﺍﻧ&= #65204;ﺎﻥ ﻫﻤﺎﻥ ﺳﻴّﺎﻟ= 5258; ﻏﺎﺋﻴﺖ ﻭﻫﺪﻑ &= #65165;ﻟﻬﻰ ﻭ ﺟﻤﺎﻝ ﻏﺎﺋﻰ = ﺩﺭ ﻣﺴﻴﺮ ﺗﻌﺎﻟﻰ &= #65235;ﮑﺮﻯ ﻭ ﺫﻭﻗﻰ ﺳﺎﻟﮑ&= #65166;ﻥ </spa= n>ﻭﻭﺍﺻﻠﺎﻥ ʋ= 65;ﺳﺖ .<o:p></o:p> ﻧ= ﻴﭽﻪ ﺳﻌﻰ ﮐﺮﺩ'ﻣﺒﺎ&= #65197;ﺯﻩ ﺑﻴﻦ ﻫﻨﺮﻣﻨﺪ &= #65261; ﺟﻤﻬﻮﺭ ﺭﺍ ﺗﺸ&= #65198;ﻳﺢ ﮐﻨﺪ.ﻭ ﻣﻰ ﮔﻔﺖ= ﻗﻀﺎﻭﺕ ﻣﺎ ﻫﻤﻴﺸﻪ ﺑﺮ = ﻫﻨﺮ ﺯﻧﺪﻩ ﮐﻨﻮﻧﻰ'&= #65169;ﺎ ﻋﻘﻠﻰ ﻗﺪﻳﻤﻰ &= #65153;ثاﺭ ﮔﺬﺷﺘﻪ ﺍﺳﺖ. ﻧ= ﺎﻇﺮ ﻏﻴﺮﺍﻟﻬﻰ ﺑﺮ &= #65203;ﻄﺢ ﻗﺪﻳﻤﻰ ﻋﻘﻞ ﺟ&= #65252;ﻌﻰ ﻧﻈﺮ ﻣﻴﺪﻫﺪ. ﺣ= ﺘﻰ ﻧﺎﻗﺪﺍﻥ ﺍﮔﺮ &= #64400;ﺎﻣﻞ ﺍﻟﻬﻰ ﻧﺒﺎﺷﻨ&#= 65194;'ﭼﻨﻴﻨﻨﺪ ﻣﺎﻫﻤﻴﺸﻪ ﺑﺂ&#= 1579;اﺭ </spa= n>ﻣﻌﺎﺻﺮﻯ'ﮐʌ= 58; ﻫﻨﻮﺯ ﻧﺘﻮﺍﻧﺴﺘﻪﺍ= 5255;ﺪ ﻗﺪﻳﻤﻰ ﻭ ﭘﺨﺘ&= #64405;ﻰ ﮐﺎﻣﻞ ﺗﺎﺭﻳﺨ&#= 65264; ﭘﻴﺪﺍ ﮐﻨﻨﺪ'ﺣ&= #65252;ﻠﻪ ﻣﻴﮑﻨﻴﻢ ﺗﻤﺎ&#= 65249; ﻣﺨﺎﻟﻔﺘﻬﺎﺋ= 5264; ﮐﻪ ﺑﺎﻫﻨﺮﻫﺎ&#= 65263; ﻣﻌﺎﺻﺮ ﻣﻴﺸﻮ&#= 65193;' ﻧﻴﭽﻪ ﻫﻤﻴﻥ ﺨ&= #65248;ﻂ ﺑﻴﻦ ﻫﻨﺮ ﻣﻌﺎ&= #65211;ﺮ ﺑﺎﻫﻨﺮ ﺗﺎﺭﻳ&#= 65192;ﻰ ﺍﺳﺖ.ﻧﻴﭽﻪ ﺑﺎ = ﺍﺳﺘﻬﺰﺍﻣﻴﮕ= 5262;ﻳﺪ'ﻣﻠﺎﺣﻈﻪ ﻣﻴﮑﻨﻴﻢ'ﮐﺴﺎ&#= 65255;ﻰ ﮐﻪ ﺩﺷﻤﻨﻰ ﻫﻨ&= #65198; ﻭ ﺻﺎﺣﺐ ﺫﻭﻕ ﺿ= ﻌﻴﻒ ﻫﺴﺘﻨﺪ'ﺑﺎ ﺍﺳ&= #65176;ﻔﺎﺩﻩ ﺍﺯ ﻧﻈﺮﻳّﺎﺕ &#= 65261; ﺍﺣﮑﺎﻡ ﻫﻨﺮ ﺗ&= #65166;ﺭﻳﺨﻰ ﻭﺍﺭﺩ ﻣﻴﺪﺍﻥ &= #65251;ﺒﺎﺭﺯﻩ ﻣﻴﺸﻮﻧﺪ.ﻫﺪﻑ &= #65175;ﻴﺮ ﺁﻧﻬﺎ ﻫﻤﻴﻦ ﺻ&= #65166;ﺣﺐ ﺫﻭﻕ ﻫﺎ ﻣﻤﺘﺎ&= #65199; ﺍﻣﺮﻭﺯ ﻭ ﺁﻳﻨ&= #65194;ﻩ ﻫﺴﺘﻨﺪ.ﺟﻨﮓ ﺟ&= #65166;ﻫﻠﺎﻥ ﻭ ﻏﻴﺮ ﺍﻟﻬﻴّ&#= 65262;ﻥ'ﻳﺎﮐﺎﻣﻠﺎA= 253; ﺍﻟﻬﻰ ﻣﺴﺘﻌﺪ&#= 65165;ﻥ ﺳﻠﻮﻙ ﻭ ﺗﮑﺎﻣ&= #65246; ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﭼ= ﻮﻥ ﻋﺼﺮ ﻣﺎ'ﮐﺴﺎﻧ&= #65264; ﮐﻪ ﻣﻴﺘﻮﺍﻧﻨ&#= 65194;'ﺍﺯ ﻣﺠﺮﺍﻯ ﺣﻮﺍﺩ&#= 1579; ﺗﺎﺭﻳﺨﻰ ﭼﻴﺰ &= #65193;ﻳﮕﺮﻯ ﺑﻔﻬﻤﻨﺪ ﻭ ﻣﻴ&= #65192;ﻮﺍﻫﻨﺪ </spa= n>ﻓﻬﻢ ﻧﻈﺮﻯ A= 191;ﻮﺩ ﺭﺍ ﺟﺎﻣﻪ ﻋﻤﻞ = ﺑﭙﻮﺷﺎﻧﻨﺪ ﺍﻣﺎ ﺩﺷﻤﻨﺎﻥ &= #65251;ﻴﺨﻮﺍﻫﻨﺪ'ﺭ= 5165;ﻩ ﺭﺍ ﺑﺮ ﺁﻧﻬﺎ ﺑ= ﺒﻨﺪﻧﺪ.ﻭ ﻋﻮﺍﻡ ﺟﺰ ﺭﻗﺼ&= #65268;ﺪﻥ ﺩﺭﺑﺮﺍﺑﺮ ﭼﺸ&#= 1605; ﻤﺨﺎﻟﻔﺎﻥﺴﻠ= 5262;ﻙ'ﻭ ﺩﺭﺑﺮﺍﺑﺮ ﺁث= 575;ﺭ ﺗﺎﺭﻳﺨی کاﺭʌ= 63; ﻧﻤﻴﮑﻨﻨﺪ. ﮔﺮﭼﻪ ﺁﻧﻬﺎ ﺭ&= #65165; ﻧﻴﺰ ﻧﻤﻰ ﻓﻬﻤ&= #65256;ﺪ. ﻭ ﺍﻳﻦ ﻋﻮﺍﻡ ﺳ= ﻤﺒﻮﻝ ﺫﻭﻕ ﺳﻠﻴﻢ ﺍﻳ&= #65254; ﺯﻣﺎﻥ ﻫﺴﺘﻨﺪ. = ﺗﻌﺼّﺐ ﻫﻨﺮﻯ'ﻣﺎﻧﻨﺪ &= #65175;ﻌﺼّﺐ ﻣﺬﻫﺒﻰ ﻭ</s= pan> &#= 65175;ﻌﺼّﺐ ﻋﻠﻤﻰ ﻭ ﻓﮑﺮﻯ = ﻭ ﺍﻳﺪﺋﻮﻟﻮﮊﻳ= 4401;ﻰ'ﮐﻪ ﺍﻳﻦ ﻣﺘﻌﺼّﺒ= 5268;ﻦ ﺧﻮﺩﺷﺎﻥ ﻫﻢ ﻧ&= #65252;ﻰ ﻓﻬﻤﻨﺪ'ﮐﻪ ﺍﺯ = ﭼﻪ ﭼﻴﺰ ﺩﻓﺎﻉ ﻣﻴ&= #64401;ﻨﻨﺪ'ﻭ ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﻧ&= #65268;ﺰ ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ &= #65169;ﺪﺭﺳﺘﻰ ﻧﻮﺁﻭﺭﻯ ﺭﺍ ﺑ&= #65236;ﻬﻤﻨﺪ. ﺩﻭﺭ ﺃﻧﺪﻳﺸﺎ&#= 65253; ﻭ ﻋﺮﻓﺎ' ﺑﺎﻳﺪ= ﺗﺮﺑﻴﺖ ﺁﺯﺍﺩﮔﻰ ﻓﮑﺮ&#= 65263; ﺑﺠﻮﺍﻧﺎﻥ ﺑﺪ&#= 65259;ﻨﺪ'ﺗﺎ ﺩﻭﭼﺎﺭ ﻃﻠﺴﻢ &= #65261;ﺣﺒس ﻓﮑﺮ ﻧﺸﻮﻧﺪ.<o:p></o:= p> ﻫﻨﺮﻣﻨ= ﺪ ﺍﺑﺪﺍﻉ &#= 65259;ﺮ ﺯﻣﺎﻥ ﻣﻮﺭﺩ ﺗ&= #65188;ﻘﻴﺮ ﺩﻳﮕﺮﺍﻥ ﮐﻪ ﺗ&= #65248;ﺎﺵ ﻧﻤﻰ ﮐﻨﻨﺪ ﻗﺮ&= #65165;ﺭ ﺩﺍﺭﻧﺪ ﻋﺎﻗﻞ &= #65261;ﺟﺎﻫﻞ ﻭ ﻋﺎﻣﻞ ﻭﺗﻨﺒ&= #65246; ﻭﻭﺍﺻﻞ ﻭ ﻏﻴﺮ = ﻭﺍﺻﻞ ﺑﺎﻟﺎ ﻭ ﭘﺎﺋﻴ&= #65254; ﺯﻳﺒﺎ ﻭ ﺯﺷﺖ ﺣ= ﺴﻮﺩ ﻫﻨﺮﻣﻨﺪ ﻭ ﺑﻰ = ﻫﻨﺮﻋﺎﻟﻢ ﻭ ﻋﺎﻣﻞ'ﺍﻗﻠﻴ&= #1617;ﺖ ﻭ ﺃﮐثرﻳّﺖ ﺗA= 216;ﺎﺩ ﺩﻭ ﮔﺮﻭﻩ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﺑﺎﻫﻢ ﻫﺴﺘﻨﺪ.&= #65261;ﺩﺭ ﻳﻚ ﻃﺒﻘﻪ ﺑﻨﺪ&= #65263; ﮐﻠّﻰ' ﺍﮔﺮ ﺑﻨ&= #65166; ﺑﻮﺩ ﺩﺍﻳﺮﻩ ﻫ&= #65256;ﺮ ﺭﺍ= ﺑﺎ ﻧ᥺= 4;ﺮ ﻭﺭﺃﻯ ﺃﮐثرﻳ= 17;ﺖ ﺑﺪﺍﻧﻴﻢ'ﻫﻨﺮ&#= 65251;ﻨﺪ ﺩﺭ ﺑﺮﺍﺑﺮ ﮐﺮ&= #65193;ﻩ ﺑﻰ ﻫﻨﺮﺍﻥ ﺷﮑ&= #65204;ﺖ ﺧﻮﺭﺩﻩ ﺍﺳﺖ. ﺑ= ﺮﺍﻯ ﺩﺍﻭﺭﺍﻥ ﺩﺭ ﺑ&= #65198;ﺍﺑﺮ ﻗﺎﻧﻮﻥ ﻫﻨﺮ'ﺁ&= #1579;اﺭﺗﺎﺭﻳﺨﻰ ﮐﻪ ﺩﺭ ﻫﺮ ﺯﻣﺎ= ﻥ ﻣﺤﺒﻮﺏ ﻣﺮﺩﻡ &= #65165;ﺳﺖ'ﻣﺴؤﻝ ﺍﻳﻦ ﻧﻈﺮ ﻋﻮﺍ&= #65249; ﻣﻴﺒﺎﺷﺪ.ﺁثاA= 197;ﻯ ﺑﺎ ﺗﺄثیر ﻫﻤA= 268;ﺸﮕﻰ'ﺟﺰٴ ﻣﺘﻮﻥ ﻣﻘﺪس ﻧ&#= 65268;ﺴﺘﻨﺪ'ﺑﻘﻴّʌ= 58; ﺗﻨﻬﺎ ﺗﻌﺼّﺐ &#= 65261; ﻋﺎﺩﺕ ﻭ ﺗﻘﻠﻴ&= #65194; ﮐﻮﺭ ﺑﻴﺸﺘﺮ ﻧ&= #65268;ﺴﺘﻨﺪ. ﺍﻣﺎ ﻫﻨﺮ ﻣﻌﺎ&= #65211;ﺮ ﮐﻪ ﻫﻨﻮﺯ ﺗﺎﺭ&= #65267;ﺨﻰ ﻭ ﺟﺎ ﺍﻓﺘﺎﺩﻩ = ﻧﺸﺪﻩ'ﺑﻨﻈﺮ ﺩﺍﻭﺭﺍﻥ ﻣﻮﺭ&#= 65193; ﻧﻴﺎﺯ ﻧﻴﺴﺘﻨ&#= 65194;.ﻭ ﻧﺘﻮﺍﻧﺴﺘﻪﺍ= 5255;ﺪ ﺭﺳﺎﻟﺖ ﻫﻨﺮ ﻧ&= #65262;ﺁﻭﺭ ﺭﺍ ﺩﺭﻙ ﮐﻨﻨﺪ.= ﭼﻮﻥ ﺩﻟﻴﻞ ﺗﺎﺭﻳﺨ&#= 65264; ﺑﺮﺍﻯ ﺍﻳﻦ ﺁث&#= 1575;ﺭ ﻧﺪﺍﺭﻧﺪ.ﺑﺂﻧ&#= 65260;ﺎ ﻧﻴﺰ ﺍﻃﻤﻴﻨﺎ&#= 65253; ﻧﺪﺍﺭﻧﺪ.ﻭ ﻏﺮ&= #65267;ﺰﻩ ﺁﻧﻬﺎ ﮐﺸﻒ ﻫﻨ&= #65198;ﺟﺪﻳﺪ ﺑﺎ ﮐﻤﻚ ﻫﻨﺮ ﻗ= ﺪﻳﻢ ﺍﺳﺖ. ﺩﻳﻦ ﺑﺤﻖ= </spa= n>ﺟﺪﻳﺪ'ﮐﻪ ﺳA= 248;ﻮﮐﻰ ﻭﺑﺎﮐﺸﻒ ﺗﺠﻠ&#= 1617;ﻰ ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﺍ&= #65203;ﺖ'ﮐﻪ ﺑﺎ ﺩﻳﻦ ﺭﺳﻤﻰ = ﻭ ﻗﺸﺮﻯ ﻗﺪﻳﻢ ﺳ&= #65198;ﮐﻮﺏ ﻣﻴﺸﻮﺩ. ﻗﻀﺎﻭ&= #65173; ﻋﻮﺍﻡ ﻭﻣﺘﻔﮑ&#= 1617;ﺮﺍﻥ ﮐﻠﺎﺳﻴﻚ'ﻧﻤﻰ &= #65175;ﻮﺍﻧﻨﺪ ﺑﻔﮑﺮ ﻭ ﻣﺴؤﻟ&#= 65268;ّﺖ ﺧﻮﺩ ﻣﺘّﮑﻰ ﺑ&#= 65166;ﺷﻨﺪ.ﺗﻘﻠﻴﺪ ﺍﺯ ﮔﺬﺷﺘﮕﺎﻥ &= #65251;ﻴﮑﻨﻨﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻳﻦ &= #65251;ﺨﺎﻟﻔﺖ ﺑﺎ ﺗﮑﺎﻣﻞ ﺑﺸ&= #65198;ﻯ ﺍﺳﺖ.ﺑﺪﻭﻥ ﻣﺴ&= #1572;ﻟﻴّﺖ ﻣﺘﻔﮑّﺮﺍﻧﻪ = 5261; ﺷﺎﻫِﺪﺍﻧﻪ'ﻧ= 5252;ﻴﺘﻮﺍﻥ ﺑﺘﮑﺎﻣﻞ ﺭﻭﺣ&#= 65264; ﺭﺳﻴﺪ.ﻭ ﻫﻤﻪ ﭼ= ﻴﺰ ﺑﺎ ﻣﺮﮒ ﺯﺍﺋﻞ = ﺍﺳﺖ.ﻣﮕﺮ ﻭﺟﻪ ﺭﺏّ ﮐﺮﻳ&#= 65250;'ﻭ ﻗﻠﺐ ﺳﻠﻴﻢ'ﮐﻪ = ﺗﻤﺎﻡ ﺳﺮﻣﺎﻳﻪ ﺯﻧﺪ&#= 64404;ﻰ ﮐﻨﻮﻧﻰ ﮐﺎﻣﻠ&#= 65166;ﻥ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﻭﺟﻪ ﻭﺻﻮﺭ&= #65173; ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65197;ﺍ ﺩﺍﺭﻧﺪ.ﻭ ﻗﻠﺐ = ﻣﻨﻘﻠﺐ ﺷﺪﻩ ﺫﺍﺗﻰ ﺧﻮ&= #65193;ﺭﺍ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺷﺎﻳﺴﺘﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻧﻤﻮﺩﻩﺍﻧﺪ. ﻭ = ﺑﺎ ﺗﻤﺎﻡ ﻗﺪﺭﺕ ﺩ&= #65197; ﺑﺮﺍﺑﺮ ﺃثرﻯ'= 5261; </spa= n>ﺗﺎﺭﻳﺨﻰ ﺷʋ= 94;ﻥ ﻫﺮ ﻫﻨﺮ ﺟﺪﻳﺪ = ﻣﺒﺎﺭﺯﻩ ﻣﻴﮑﻨﻨﺪ.ﻭ ﺩﻟ&= #65268;ﻞ ﺁﻧﻬﺎ ﺍﻳﻦ ﺍﺳ&= #65174;'ﮐﻪ ﺩﻟﻴﻞ ﻫﻨﺮ ﺗﺎ&= #65197;ﻳﺦ ﻭ ﮔﺬﺷﺘﻪ ﺍﺳﺖ.= ﻭ ﮊﺳﺖ ﺣﺎﻝ ﻭ ﻋﺎ= ﺷﻖ ﻫﻨﺮ ﺑﺨﻮﺩ ﻣﻴ&= #64405;ﻴﺮﻧﺪ.ﻣﺎﻧﻨ= 5194; ﻫﺮ ﻣﺘﻌﺼّﺐ ﺩ&#= 65267;ﮕﺮ.ﻭﻫﺪﻓﺸﺎA= 253; ﻧﺎﺑﻮﺩ ﮐﺮﺩﻥ'&= #65259;ﺮ ﺟﺪﻳﺪ ﺩﺭ ﻫﻨﺮ = ﻭﺗﮑﺎﻣﻞ ﺍﺳﺖ. ﺍﻳﻦ ﻣﺘﻌ= ﺼّﺒﻴﻦ ﺣﻮﺍس ﻭﺫﻭﻕ ﺧ&#= 65262;ﺩﺭﺍ ﻃﻮﺭﻯ ﺭﺷﺪ ﻣﻴ&= #65194;ﻫﻨﺪ'ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺑﺮ&#= 65187;ﺴﺐ ﻋﺎﺩﺍﺕ ﮐﻮﺩﮐ&#= 65264; ﺧﻮﺩ ﺗﻔﺴﻴﺮ ﮐ&= #65256;ﻨﺪ. ﻣﺪﺍﻡ ﺷﻌﺎﺭ ﺗ&= #65262;ﺟّﻪ ﺑﺂثاﺭ ﮔﺬﺷﺘ@= 405;ﺎﻥ ﺩﺍﺭﻧﺪ. ﻣﺎﻧﻨ&= #65194; ﻧﺎﺳﻴﻮﻧﺎﻟﻴ= 5204;ﺘﻬﺎﻯ ﺷﻮﻓﻴﻨﻰ ﮔﺬﺷ&#= 65176;ﻪ ﭘﺮﺳﺖ ﻣﻠّﺖ ﺧ&#= 65262;ﺩ.ﻭ ﺍﺯ ﮔﺬﺷﺘﻪ ﺑﻬ&= #65176;ﺮ ﭼﻴﺰﻯ ﺭﺍ ﭘﻴﺪ&= #65165; ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ &= #65169;ﮑﻨﻨﺪ.ﻣﺎﻧﻨ= 5194; ﭘﺮﺳﺘﺶ ﻣﻔﺎﺧ&#= 65198; ﮔﺬﺷﺘﻪ'ﻭ ﻋﺎﺩ&= #65165;ﺕ ﻗﺪﻳﻢ ﻭ ﺳﻨّﺘ&#= 65260;ﺎ ﻭ ﺗﻌﺼّﺒﺎﺕ'ﮐ&#= 65258; ﺳﺮﺍﺳﺮ ﻃﻠﺴﻢ &= #65259;ﺎﻯ ﺗﮑﺎﻣلی ﺮﻭﺡ = 5259;ﺴﺘﻨﺪ.ﺁﻧﭽﻪʄ= 00;ﻪ ﺁﻧﻬﺎ ﺍﺯﻗﺒل &#= 65153;ﻣﺎﺩﻩ ﻭﻣﻮﺟﻮﺩ ﻣﻴﺪ&#= 65165;ﻧﻨﺪ'ﺧﻮﺩ ﺩﺭ ﺩﻭﺭ ﺗﮑﻮﻳ&= #65254; ﻭﺗﮑﺎﻣﻞ ﺍﺳﺖ.&= #65165;ﺩﻋﺎﻯ ﺃثر ﺗﺎﺭﻳﺨﻰ'= 5183;ﺰ ﻧﻔﺮﺕ ﺍﺯ ﺑﺰﺭ&= #64404;ﺎﻥ ﺍﻣﺮﻭﺯ ﺁﻧﻬﺎ &= #65255;ﻴﺴﺖ. ﻭﺣﺴﺎﺩﺕﺍﺯ ﻧ&#= 65262; ﺁﻭﺭﺍﻥ'ﻭ ﺟﻬﻞ = ﺍﺯ ﻣﻘﺎﻣﺎﺕ ﻭ ﮐﻤ&= #65166;ﻟﺎﺕ ﮐﺎﻣﻠﺎﻥ'ﻭ ﻣﻴ&= #65246; ﻃﺒﻴﻌﻰ ﺧﻮﺩﺷ&#= 65166;ﻥ ﺑﻘﻬﻘﺮﺍ ﺑﺠﺎ&#= 65263; ﺗﻌﺎﻟﻰ ﻭ ﺗﮑﺎ&= #65251;ﻞ ﺍﺭﺍﺩﻯ ﺍﺳﺖ.<o:p></o:= p> ﺍﻳﻦ ﺳﺘ= ;ﺎﻳﺸﮕﺮﺍﻥ ﻫﻤﻴﺸﻪ ﻣﺎﺳﻚ &= #65261; ﻓﺮﻳﺐ ﺑﺮﺻﻮﺭ&#= 65173; ﺩﺍﺭﻧﺪ'ﻭ ﺁﻧﭽ&= #65258; ﻣﺨﺎﻟﻒ ﺑﺎ ﻭﺍ&= #65239;ﻊ ﺍﺳﺖ'ﺗﺎﺭﻳﺨﻰ &= #65255;ﻤﻮﺩﻩ ﻭ ﻣﻴﭙﺮﺳﺘﻨﺪ. = ﺑﻘﻮﻝ ﻧﻴﭽﻪ ﺑﮕ= ;ﺬﺍﺭﻳﺪ ﻣﺮﺩﮔﺎﻥﺯﻧﺪ= 4404;ﺎﻥ ﺭﺍ ﺩﻓﻦ ﮐﻨﻨﺪ = ﻭ ﺟﺎﻫﻠﺎﻥ ﻋﻠﻤ&#= 65166; ﺭﺍ.ﻭ ﻧﺎ ﺑﻴﻨﺎ= ﻳﺎﻥ'ﺑﻴﻨﺎﻳﺎ&#= 65253; ﺭﺍ ﺩﺭ ﺣﻴﻮﺍﻧ&= #65166;ﺕ ﺍﻧﺴﺎﻧﻬﺎ.ﻭ ﺷ&= #65268;ﻄﺎﻧﻬﺎ ﺧﺪﺍﻳﺎﻥ ﺭﺍ. ﺗ= ﺄﻭﻳﻞ ﻭ ﺗﺤﺮﻳﻒ ﮔﺬﺷ&= #65176;ﮕﺎﻥ'ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﺧﻮﺩ</s= pan> &#= 65227;ﻤﻞ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﺍ= ﺯ ﻣﺤﻞ ﻋﻘﻞ ﻫﻤﺎ&= #65253; ﮔﺬﺷﺘﮕﺎﻥ'ﺍﮔ&#= 65198; ﻋﻘﻞ ﺍﻣﺮﻭﺯ ﺭ&= #65165; ﮐﺎﻣﻠﺎﻥ ﺍﻣﺮ&#= 65261;ﺯ ﺗﻄﺒﻴﻖ ﺩﻫﻨﺪ'&= #65165;ﻟﺒﺘﻪ ﺑﻬﺘﺮ ﺩﺭ ﺗﻄﺒ&= #65268;ﻖ ﺩﺍﺩﻥ ﺑﺎ ﻋﻘﻞ = ﮐﺎﻣﻠﺎﻥ ﮔﺬﺷﺘﻪ ﺍﺳﺖ. ﺍ= ﻳﻦ ﺍﺭﺯﺵ ﮐﺎﻣﻠﺎ&#= 65253; ﺳﻠﻮﮐﻰ ﺭ ﺯﻣﺎ&= #65253; ﺍﺳﺖ'ﮐﻪ ﺳﻤﺒﻮ&= #65245; ﻭ ﻧﻤﻮﻧﻪ ﻭﺑﻬ&= #65176;ﺮ ﺍﺯ ﺑﺘﻬﺎﻯ ﮐﻤ&= #65166;ﻟﺎﺕ ﮔﺬﺷﺘﻪ ﻫﺴﺘﻨ&#= 65194; ﭼﻮﻥ ﻣﻘﺎﻡ ﻓﺼ&= #65246; ﻧﻮﻋﻰ ﮐﺎﻣﻠﺎ&#= 65253; ﻗﺪﻳﻢ ﮐﻤﺘﺮ ﺍ&= #65203;ﺖ. ﺩﺭ ﺩﻳﻦ ﻗﺸﺮﻯ = ﻭ ﻓﮑﺮ ﻋﻴﺐ ﺁﻧﻬ&= #65166;ﺧﻄﺮﻧﺎﮐﺘﺮ ﺍﺯ ﻫﻨﺮ ﺍﺳﺖ. ﻧ= ;ﻈﺮ ﺑﮕﺬﺷﺘﻪ ﻭ ﺟﺪ&= #65267;ﺪ'ﺑﻨﻈﺮ ﻧﻴﭽﻪ ﻧﺸﺎﻥ ﻣ&= #65268;ﺪﻫﺪ.ﮐﻪ ﺍﮐثرﻳّﺖ ﺟﺰ A= 169;ﺎ ﻋﻘﻞ ﻣﻤﻠﻮ ﺍﺯ = ﻗﺪﻳﻢ'ﻭ ﺍﺣﮑﺎﻡ ﺁﻧﺎﻥ &= #65169;ﻬﻨﺮ ﻣﻌﺎﺻﺮ ﻧﮕﺎﻩ &= #65255;ﻤﻰ ﮐﻨﻨﺪ.ﻭﻟﺬﺍ ﺑ&= #65194;ﻋﺘﻬﺎ ﻭ ﺍﺑﺪﺍﻋﺎﺕ ﺁ&= #65267;ﻨﺪﻩ ﺭﺍ ﺑﺎ ﺩﻳﺪﻩ ﺩ= ﻫﺸﺖ'ﻭ ﻧﻔﺮﺕ ﻭ ﺑﻰ ﺗﺎ= ﺑﻰ ﻭ ﺣﺘﻰ ﺗﻬﻮّﻉ &= #65255;ﮕﺎﻩ ﻣﻴﮑﻨﺪ. ﻣﺨﺎﻟ&= #65236;ﺖ ﺃﺻﻞ ﻓﮑﺮ ﺯﻣﺎ&= #65253;'ﺑﺎ ﻫﺮ ﺟﺪﻳﺪ ﺑﻨﺎ&= #65249; ﺗﮑﻔﻴﺮ ﺑﺪﻋﺖ' = ﮐﻪ ﻧﺎﺩﺭﺳﺖ ﺍﺳﺖ.&= #64344;ﻴﺎﻣﺒﺮ ﺑﺪﻋﺖ ﺩﺭ ﺳﻤﺒ&= #65262;ﻟﻬﺎﻯ ﺷﻬﻮﺩﻯ ﻭ ﺳﻠﺒ&= #65262;ﮐﻰ ﻭ ﻃﺮﻳﻘﺘﻬﺎﻯ &= #65231;ﻴﺮ ﺍﻟﻬﻰ ﺩﺭ ﺳﻠﻮ&= #65241; ﺭﺍ ﻣﺪّ ﻧﻈﺮ ﺩ&= #65165;ﺷﺖ.ﻭﻧﻪ ﻫﺮ ﻧﻮﺁﻭﺭﻯ ﺭ&= #65165; ﺑﺪﻋﺖ ﺑﺨﻮﺍﻧ&#= 65194;. ﻳﻌﻨﻰ ﺩﺭ ﮐﺎﺭ = ﻭ ﺑﺮﻧﺎﻣﻪ ﺳﻠﻮ&#= 65241; ﺍﻟﻬﻰ'ﮐﻪ ﭘﻴﺮ = ﮐﺎﻣﻞ ﻣﻴﮕﻮﻳﺪ' ﺳﺎﻟ&= #65242; ﻧﺒﺎﻳﺪ ﻧﻮﺁﻭ&#= 65197;ﻯ ﮐﻨﺪ. ﺑﺎﻳﺪ ﮔﻔ= ﺖ ﻫﺮﻫﻨﺮﻯﻮ ﻫﺮ&#= 65251;ﮑﺘﺐ ﻭﺳﻄﺢ ﻋﻘﻠﻰ'ﺟ&= #65252;ﻬﻮﺭﻯ ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﺪ = ﺩﺍﺭﺩ.ﻭ ﺷﺎﻳﺪ ﻫﻢ ﻫﻨﺮ&= #65251;ﻨﺪ ﺑﻮﺩﻥ ﺟﻤﻬﻮﺭ &= #65255;ﻴﺰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﮐ&= #65258; ﻧﻮﺁﻭﺭﺍﻥ ﻭ ﺣ&= #65176;ﻰ ﻋﺎﺭﻓﺎﻥ ﺯﻣﺎ&#= 65253; ﻫﺴﺘﻨﺪ'ﮐﻪ ﺑﻴ&= #65208;ﺘﺮ ﺩﺭ ﺗﻨﻬﺎﺋﻰ ﻭ = ﺍﻧﺰﻭﺍ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺩﺭ&= #65241; ﻋﻮﺍﻡ ﻧﻤﻴﺸﻮ&#= 65255;ﺪ.<o:p></o:p> ﻫﺮ ﻫ᥽= 6;ﺮﻯ ﻣﺸﺘﺮﻳﺎﻥ ﻭ ﺟ&= #65252;ﻬﻮﺭ ﺧﻮﺩﺭﺍ ﻣﻴﺨﻮ&#= 65165;ﻫﺪ.ﻭ ﻧﻮﺍﺑﻎ ﻫﺮ ﺯﻣ&= #65166;ﻥ ﻣﻔﻬﻮﻡ ﻣﺮﺩﻡ &= #65199;ﻣﺎﻥ ﺧﻮﺩﻧﺸﺎﻥگرʌ= 35;ﺘﻪﺍﻧﺪ. ﻭ ﻣﺪﺍﻡ ﺩﺭ ﻧﺒ= ﺮﺩ ﺑﺎ ﺟﻤﻬﻮﺭ ﻭ ﻣ= ﺮﺩﻡ ﺯﻣﺎﻥ ﺧﻮﺩ ﺑﻮ&= #65193;ﻩﺍﻧﺪ. ﺑﻘﻮﻝ ﻟﺎﻟﻮ' ﻫ= ﻨﺮﻣﻨﺪﺍﻥ ﺑﺰﺭﮒ ﺑﻔﮑﺮ ﻣ&= #65198;ﺩﻡ ﻣﻌﺎﺻﺮ ﺧﻮﺩ ﻧ&= #65268;ﺴﺘﻨﺪ.ﮐﻪ ﺳﺘﺎﻳﺶ ﻭ ﭘﻮﻝ = ﭘﺮﺩﺍﺧﺖ ﮐﻨﻨﺪ.ﻭﻟﻰ ﺟﻤ&= #65260;ﻮﺭ ﺃﻧﺪﻙ ﻋﺎﺭﻓﺎ&#= 65253; ﺍﻟﻬﻰ ﺍﺳﺖ'ﮐﻪ = ﻫﻨﺮ ﺍﻭﺭﺍ ﻣﻴﺸﻨﺎ&#= 65203;ﻨﺪ.ﻭﺗﺸﻮﻳﻖ ﻣﻴﮑﻨﻨﺪ.ﻭ ﺩﺭ = ﺗﮑﺎﻣﻞ ﻫﻨﺮ ﮐﺎﻣﻠﺎﻥ &= #65255;ﻴﺰ ﮐﻤﻚ ﻣﻴﻨﻤﺎﻳ&#= 65256;ﺪ. ﻣﺪﭘﺮﺳﺘﻰ ﮐﻪ &= #65197;ﻓﺘﺎﺭﻯ ﺑﺮ ﺿﺪ ﮔﺬﺷﺘﻪ = ﺍﺳﺖ'ﺩﺭ ﺍﻣﻮﺭ ﺭﻭﺍﻧﻰ &= #65211;ﺎﺩﻕ ﻧﻴﺴﺖ.ﻭﻟﻰ ﻫﻤ&= #65268;ﻦ ﻣﺪ ﭘﺮﺳﺘﺎﻥ ﺩ&= #65197; ﻓﮑﺮ ﻭﺍﻣﻮﺭ ﺗ&= #64401;ﺎﻣﻠی ﻮ ﺫﺍﺗﻰ ﻣﺘﻌﺼ&= #1617;ﺐ ﻫﺴﺘﻨﺪ. ﺑﻌﮑس &= #65227;ﺎﺭﻓﺎﻥ ﮐﻪ ﻧﻮﺁﻭﺭﻯ ﻓ&= #64401;ﺮﻯ ﻭ ﺭﻭﺍﻧﻰ ﺩﺍﺭ&= #65255;ﺪ ﻭﻟﻰ ﻟﺒﺎس ﺁﻧ&#= 65260;ﺎ ﻣﺘﻌﻠّﻖ ﺑﺴﺎ= 5247;ﻬﺎﻯ ﮔﺬﺷﺘﻪ ﺍﺳﺖ. ﻭ= ﻟﻰ ﻣﺪ ﭘﺮﺳﺘﻰ ﮐﺎ&= #65251;ﻠﺎﻥ ﺍﻟﻬﻰ ﺟﻨﺒﻪ ﻣ&= #65194; ﻧﺪﺍﺭﺩ.ﺑﻠﮑﻪ &= #65255;ﻮﺁﻭﺭﻯ ﺁﻧﻬﺎﻭﺯﻧﺪﻩ &#= 65175;ﺮ ﮐﺮﺩﻥ ﻗﺪﻳﻢ ﺗ&= #65198; ﻧﻴﻤﻪ ﺯﻧﺪﻩ ﺍ&= #65203;ﺖ. ﻭﻏﻨﻰ ﺗﺮ ﮐﺮﺩ&= #65253; ﺁﻥ. ﻫﻨﺮﻣﻨﺪ ﺑ= ﺠﻤﻬﻮﺭ ﻓﻌﻠﻰ ﺗﻮﺟّﻪ &#= 65255;ﺪﺍﺭﺩ.ﻭﻟﻰ ﻧﻈﺮ ﻫﻨﺮﻣﻨﺪ &= #65193;ﺭ ﺑﺎﺭﻩ ﺟﻤﻬﻮﺭ &= #65193;ﺭ ﮐﺎﺭ ﻫﻨﺮﻯ ﺍﻭ = ﻣؤثّر ﺍﺳﺖ.ﺯﻳﺮﺍ ﺟﻤ&= #65260;ﻮﺭ ﺑﻰ ﺗﻔﺎﻭﺕ ﺯﻳ&= #65166;ﺩ ﺍﺳﺖ. ﻫﻨﺮﻣﻨﺪ = ﻗﻄﻌﺎ ﺩﻧﺒﺎﻝ ﺷﻬﺮﺕ &= #65261; ﺍﻓﺘﺨﺎﺭ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﻭ ﺃﻣﺮﻯﺒﺪﻭﻥ ﺟ&#= 65252;ﻬﻮﺭ ﻭ ﻃﺮﻓﺪﺍﺭ ﻣﻌ&= #65256;ﻰ ﻧﺪﺍﺭﺩ.ﺷﻬ= ;ﺮﺕ ﺩﺭ ﻋﻮﺍﻡ ﻭ ﺷﻬ= ﺮﺕ ﺑﻴﻦ ﺍﻭﻟﻴﺎ ﺩ&= #65197; ﺗﮑﺎﻣﻞ ﻭ ﺭﺿﺎ&= #65263; ﺧﺪﺍ'ﺑﺮﺍﻯ ﺳﺎ&= #65247;ﮑﺎﻥ ﻣﻄﺮﺡﺍﺳﺖ. ﺍﻓ&= #65176;ﺨﺎﺭ ﻫﺮ ﻫﻨﺮﻣﻨﺪﻯ &= #65184;ﻤﻊ ﻭﺟﻮﺭ ﮐﺮﺩﻥ ﮔ&= #65198;ﻭﻫﻰ ﻋﻠﺎﻗﻤﻨﺪ ﻫﻨ&#= 65198;ﺵ ﻣﻴﺒﺎﺷﺪ.ﺭﻭﺯ&#= 65263; ﮐﻪ ﻋﻠﺎﻗﻤﻨﺪ&#= 65263; ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ'&= #65267;ﺎ ﻫﻨﺮﻣﻨﺪ ﺭﺍ ﺭ&= #65259;ﺎ ﮐﻨﻨﺪ'ﺩﻳﮕﺮ ﺻ&= #65188;ﺒﺘﻰ ﺍﺯ ﮐﺎﺭﻫﺎﻯ ﻫ&= #65256;ﺮﻯ ﻣﻄﺮﺡ ﻧﻴﺴﺖ. ﻭ= ﻟﻰ ﺑﺎﺯ ﻫﻨﺮ ﺍﻟﻬ&= #65264; ﻭ ﻋﺮﻓﺎﻥ'ﻣﻴﺘ&= #65262;ﺍﻧﺪ ﺑﺪﻭﻥ ﺟﻤﻬﻮﺭ&#= 65263; ﺳﺎﻟﻬﺎﻯ ﺩﺭﺍ&#= 65199;ﻯ ﺁثاﺭﺷﺎﻥ ﺩﺭ = 4400;ﺘﺎﺑﺨﺎﻧﻪ ﻫﺎ ﻭ ﺍﻣﺎﮐﻦ ﻣ= ﻘﺪﺵ ﺍﻧﺒﺎﺭ ﮔﺮﺩﻧ&#= 65194; ﺗﺎ ﺩﺭﺁﻳﻨﺪﻩ &= #64400;ﺴﺎﻧﻰ ﭘﻴﺪﺍ ﺷﻮﻧﺪ ﻭ = ﺳﺘﺎﻳﺶ ﮐﻨﻨﺪ.ﺍﻟﺒﺘﻪ &= #65197;ﺿﺎﻳﺖ ﻣﺮﺩﻡ'ﻭ ﺣﺘﻰ ﺍ= ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺏ ﺍﺳ&= #65174;.ﮐﻪ ﺑﺮﺍﻯ ﻫﻨﺮﻣﻨ&#= 65194; ﺻﻮﺭﺕ ﮔﻴﺮﺩ.ﻭ&= #65247;ﻰ ﻗﺒﻮﻝ ﻭ ﺭﺿﺎﻳ&= #65174; ﺧﺪﺍ'ﺩﺭ ﻣﺮﺣﻠ&= #65258; ﻣﺮﺗﻀﻰ ﻭﻣﺮﺗ&#= 65216;ﻮﻯ ﻣﻬﻢ ﺍﺳﺖ.ﮐﻪ ﺍ= ﻭﻟﻴﻦ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65193;ﺭ </spa= n>ﻣﻮﺭﺩ ﻳﻚ ﺳA= 166;ﻟﻚ ﮐﺎﻣﻞ ﻧﺸﺪﻩ'ﮐ&= #65258; ﻫﻨﺮﻣﻨﺪ ﺍﻟﻬ&#= 65264; ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ.&= #64400;ﻪ ﺷﺎﻳﺴﺘﻪ ﺗﻮﻟ&#= 65194; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﭘس ﺍﺯ ﻣﺮﮒ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ.<o:p></o:p> ﺍﺭﺯﺵ ﺟ= ;ﻤﺎﻟﻰ'ﺑﺨﺎﻃﺮ ﺗﺄﻳﻴﺪ ﻣﺮﺩﻡ' = ﻫﻤﻴﺸﻪ ﺃﻣﺮﻯ ﺍﺣﺘﻤﺎ&#= 65247;ﻰ ﺍﺳﺖ.ﻭﻣﻮﻓﻘﻴ&#= 1617;ﺖ ﺿﺮﻭﺭﻯ ﻧﺪﺍﺭ&#= 65193;.ﻭﻟﻰ ﺍﺳﺘﺎﺗﻴﻚ ﺍﻟ&#= 65260;ﻰ ﻭﺟﻤﺎﻝ ﺷﻬﻮﺩ&#= 65263; ﺭﺍ' ﺑﺨﺎﻃﺮ ﺧﺪ= ﺍﻭﻧﺪ ﭘﻨﺴﻨﺪﻳﺪ. ﻭ ﺯ= ﻳﺒﺎ ﺷﻨﺎﺳﻰ ﺷﺨﺼﻰ &= #65247;ﺬﺕ </spa= n>ﻫﻨﺮﻣﻨﺪ ﺍʌ= 03;ﺖ.ﻭ ﮐﺎﺭﻯ ﺑﺨﺪﺍ ﻭ = ﺩﻳﮕﺮﺍﻥ ﻧﺪﺍﺭﺩ.ﺍﺭﺯﺵ &= #65199;ﻳﺒﺎﺋﻰ ﺁﻥ ﺍﺳﺖ'ﮐﻪ ﺑﺨ= ﺪﺍ ﻧﺰﺩﻳﻚ ﺩﺭ ﺯﻳ&= #65170;ﺎﺋﻰ ﻣﻴﻨﻮﻯ ﺑﺎﺷﺪ.&= #65261; ﻣﻮﺭﺩ ﺭﺿﺎﻳﺖ &= #65191;ﺪﺍﻭﻧﺪ. ﻭﻟﻰ ﻣﻌﻴﺎﺭ ﺍ&= #65197;ﺯﺵ ﺟﻤﺎﻟﻰ ﺩﺭﻫﻨ&#= 65198; ﺍﻟﻬﻰ' ﺗﺄﻳﻴﺪ = ﺍﻭﻟﻴﺎ ﻭ ﺗﺄﻳﻴﺪ ﺧﺪﺍ&= #65261;ﻧﺪ ﺩﺭ ﺷﻬﻮﺩﻫﺎ ﻭ = ﺍﺣﻮﺍﻟﺎﺕ ﺭؤﻳﺎﺋﻰ ﻭ ﻓﮑ&#= 65198;ﻯ ﻭ ﺍﻟﻬﺎﻣﻰ ﺍﺳ&= #65174;. ﺍﺭﺯﺵ ﺟﻤﺎﻟﻰ &= #65219;ﺒﻴﻌﺖ ﻧﻴﺰ ﺍﺯ ﻃﺮﻳﻖ = ﻫﻨﺮ ﻣﻴﺴّﺮ ﺍﺳﺖ.ﮐ&#= 65258; ﻣﻌﻴﺎﺭ ﺗﮑﺎﻣ&#= 65246; ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﻭ&= #65203;ﺎﺋﻞ ﻫﻨﺮ ﻣﺎ ﺩﺭ ﻫﻨ= ﺮ ﻣﻴﺸﻮﺩ.ﻫﻨﺮ ﺟ&= #65252;ﺎﻟﻰ ﺻﻔﺘﻰ ﻧﻴﺰ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﻣﻴﺒﺎﺷﺪ ﺩﺭ ﻫ&= #65256;ﺮ ﺿﻤﻴﺮ(ﻣﻦ)' ﻭﺩﺭ= ; ﻋﻠﻢ ﺿﻤﻴﺮ(ﻣﺎ)ﻣﻄﺮ&= #65185; ﺍﺳﺖ. ﻭﻟﻰﺩﺭ ﻫ= ﻨﺮ ﺍﺟﺘﻤﺎﻋﻰ ﺑﺎ&#= 65199; ﻣﺎ ﮔﻔﺘﻪ ﻣﻴﺸ&= #65262;ﺩ.ﭼﻮﻥ ﺳﺎﺯﻣﺎﻥ ﺟﺰﺍ&#= 65163;ﻰ ﻭ ﭘﺎﺩﺍﺵ ﺟﻮﻫ&= #65198;ﻯﻬﺮ ﺟﺎﻣﻌﻪ ﺍﺳﺖ.ﻟ&= #65196;ﺍ ﺯﻧﺪﮔﻰ ﻫﻨﺮﻯ &= #65261; ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ</= span> </spa= n>ﻧﻴﺰ ﺷﺎﻣﻞ A= 251;ﻴﺸﻮﺩ ﻣﻤﮑﻦ ﺍﺳﺖ ﺩﺭ = ﻫﻨﺮ ﺑﺸﺮﻯ ﺃﻣﺮ ﭘﺎ&= #65193;ﺍﺵ ﺟﺎﻣﻌﻪ ﻣﻄﺮﺡ &= #65169;ﺎﺷﺪ.ﻭﻟﻰ ﻫﻨﺮ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﻣﻴﻔﻬﻤﻨﺪ ﭘﺎ&#= 65193;ﺍﺵ ﺁﻧﻬﺎ'ﺑﺎ ﺧﺪﺍ&= #65261;ﻧﺪ ﻭﺩﺭ ﺁﻳﻨﺪﻩ ﺍ&= #65203;ﺖ'ﻭ ﺗﺮﺍﻭﺷﺎﺕ ﻧﺴ&#= 65170;ﻰ ﺍﮐﻨﻮﻥ .<o:p></o:p> ﻫﻨﺮﻣﻨ= ﺪ ﺧﻴﺎﻝ ﻣﻴﮑﻨﺪ' = ﮐﻪ ﺑﺮﺍﻯ ﺩﻝ ﺧﻮﺩ&= #65205; ﮐﺎﺭ ﻣﻴﮑﻨﺪ.ﻭ&= #65175;ﻮﺟّﻬﻰ ﺑﭙﺎﺩﺍﺵ ﻭ ﻣﺰ&= #65193; ﻭﻧﻈﺮ ﻣﺮﺩﻡ ﻧ&= #65194;ﺍﺭﺩ.ﻭﻟﻰ ﻋﮑس ﺍﻟﻌﻤﻞ ﻣ&#= 65198;ﺩﻡ ﻭ ﭘﺎﺩﺍﺷﻬﺎﻯ &= #65153;ﻧﻬﺎ'ﮐﺎﺭ ﺧﻮﺩﺵﺭﺍ ﻣﻴﮑ&#= 65256;ﺪ. ﺍﻟﺒﺘﻪ ﻧﺒﺎﻳ&#= 65194; ﭘﺎﺩﺍﺵ ﺟﻤﺎﻟ&#= 65264;' ﻭ ﺳﺘﺎﻳﺶ ﺍﺯ ﺯ= ﻳﺒﺎﺋﻰ ﻭ ﭘﺎﺩﺍﺵ ﻣﺎﺩ&= #65263; ﺭﺍ'ﺑﺎﻫﻢ ﺧﻠﻂ = ﮐﺮﺩ.ﻭ ﺭﺍﺑﻄﻪ ﺭﻳﺎﺿ&#= 65264; ﺑﻴﻦ ﺷﻬﺮﺕ ﻫﻨ&= #65198;ﻯ'ﻭ ﻣﻘﺪﺍﺭ ثرﻭﺕ = 5259;ﻨﺮﻣﻨﺪ ﻧﻴﺴﺖ. ﻭﻟﻰ ﺑﺎ= ﺯ ﭘﺎﺩﺍﺷﻬﺎﻯ ﺟ&#= 65252;ﺎﻟﻰ'ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ ﭘﺎﺩﺍﺷ&#= 65260;ﺎ'ﻗﺮﻳﻨﻪ ﻫﺎﻯ ﺧﺎﺭﺟﻰ ﻭ = ﻋﻠﺎﺋﻢ ﻇﺎﻫﺮﻯ ﺑﺮﺍﻯ &= #65207;ﻌﻮﺭ </spa= n>ﻫﺎﻯ ﺑﺎﻃﻨʌ= 64; ﻭ ﻣﺨﻔﻰ ﻫﺴﺘﻨﺪ. = ﻭﻟﻰ ﭘﺎﺩﺍﺷﻬﺎﻯ ﺟ&#= 65252;ﺎﻟﻰ'ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ ﭘﺎﺩﺍﺷ&#= 65260;ﺎ ﻗﺮﻳﻨﻪ ﻫﺎﻯ ﺧ&= #65166;ﺭﺟﻰ ﻭﻋﻠﺎﺋﻢ ﻇﺎﻫ&#= 65198;ﻯ'ﺑﺮﺍﻯ ﺷﻌﻮﺭﻫﺎﻯ ﺑﺎ&#= 65219;ﻨﻰ ﻭﻣﺨﻔﻰ ﻫﺴﺘﻨ&#= 65194;.ﮐﻪ ﻫﻤﺎﻥ ﺷﻌﻮﺭ ﻭ&= #65193;ﺭﻙ ﺍﻟﺰﺍﻡ ﻭ ﺗﻌﻬ&= #1617;ﺪ'ﻭ ﺑﻤثاﺑﻪ ﻣﻌﻠA= 262;ﻝ ﺍﺳﺖ ﻭﻧﻪ ﻋﻠّ&#= 65174;. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺩ&= #65197; ﻫﻨﺮ ﻧﻔﻌﻰ ﻣﺒ&= #65176;ﺬﻝ'ﮐﻪ ﻧﺒﺎﻳﺪ ﺁﻧﺮﺍ &= #65169;ﺎ ﻣﮑﺎﺗﺐ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﺧﻠﻂ ﻧﻤﻮﺩ.ﺍﺭ&= #65199;ﺵ ﺟﻤﺎﻟﻰ ﺃثرﻫA= 256;ﺮﻯ ﭼﻴﺰ ﺷﺎﺑﺖ ﻭ ﺁ= ﺑﮋﮐﺘﻴﻮ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﻣ&= #65176;ﻐﻴّﺮ ﻭ ﺻﻴﺮﻭﺭﻯ ﺩﺭ = ﺷﺪﻥ ﻫﺎ ﺍﺳﺖ.ﻭ ﺑﻌﻨ= ﻮﺍﻥ ﻭﺳﻴﻠﻪ ﻓﺸﺎﺭ &= #65165;ﺟﺘﻤﺎﻋﻰ ﺑﺮ ﻫﻨﺮﻣﻨﺪ ﺍ&= #65203;ﺖ.ﻭ ﺑﺪﻭﻥ ﺟﻤﻬﻮﺭ &= #65219;ﺮﻓﺪﺍﺭ ﺍﺭﺯﺵ ﺟﻤﺎﻟﻰ &= #65251;ﻄﺮﺡ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.&= #65261; ﺑﺪﻭﻥ ﺳﺎﻟﮑﺎ&#= 65253; ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﺯﻧﺪﻩ'ﺍﺭﺯﺵ ﺟ&= #65252;ﺎﻟﻰ ﻧﻮ ﺁﻭﺭﻯ هاﻯ &#= 65165;ﻟﻬﻰ ﻣﺤﺴﻮس ﻧﻴﺴﺘ= 5256;ﺪ.ﻭﻟﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﻧﻮ = ﺁﻭﺭ'ﺁﻧﭽﻪ ﺍﺯ ﺷﻬﻮﺩ ﻭ ﺍﺣ= ﻮﺍﻝ ﺩﺍﺭﺩ'ﺭﺿﺎﻳﺖ &= #65165;ﻟﻬﻰ ﻭ ﺍﺭﺯﺷﻬﺎﻯ ﺁ&= #65203;ﻤﺎﻧﻰ ﻭ ﺭﻭﺣﻰ ﺍﻭﻫﺴ&= #65176;ﻨﺪ.ﺩﺭ ﻫﻨﺮ ﻣﺎﺩﻯ ﺷﺎ&= #65267;ﺪ ﺑﺪﻭﻥ ﺟﻤﻬﻮﺭ &= #65219;ﺮﻓﺪﺍﺭﺍﺭﺯA= 205; ﻣﻄﺮﺡ ﻧﺒﺎﺷﺪ'&= #65261;ﻟﻰ ﺩﺭ ﻫﻨﺮ ﻓﮑﺮﻯ = ﻭ ﻫﻨﺮ ﻣﺎﺩﻯ'ﺑﺎ&= #65267;ﺪ ﺩﺭ ﻫﻨﺮﻣﻨﺪ ﺑ&= #65260;ﻨﺮ ﻓﮑﺮﻯ ﺑﺮﺳﺪ.ﻭ = ﺍﻟّﺎ ﺩﺭ ﺳﻄﺢ ﻋﻮﺍﻡ = ﺩﺭ ﺟﺎ ﺯﺩﻩ ﺍﺳﺖ.ﭘ= س ﺑﺪﻭﻥ ﺟﺎﻣﻌﻪ &= #65259;ﻨﺮﻯ ﻫﻢ ﻧﻴﺴﺖ' ﺩﺭ ﻫ= ;ﻨﺮﻫﺎﻯ ﻣﺎﺩﻯ ﺗﻨﺰﻳﻠ&#= 65264;'ﻭ ﻫﻨﺮﻫﺎﻯ ﺗﺼﻌ&#= 65268;ﺪﻯ ﻭ ﺳﻠﻮﮐﻰ ﻭ ﺷﻬ= ﻮﺩﻯ ﺗﻔﮑّﺮ ﺟﺎﻣﻌ= 5258;ﺭﺍ ﻧﻤﻰ ﺧﻮﺍﻫﺪ. ﻭ= ﺗﻨﻬﺎ ﺧﻮﺩ ﺳﺎﻟﻚ ﮐﺎ&= #65235;ﻰ ﺍﺳﺖ'ﮐﻪ ﻫﻨﺮﻧ&= #65252;ﺎﺋﻰ ﺧﻮﺩﺭﺍ ﺑﮑﻨﺪ.&= #64400;ﻪ ﺩﺭ ﺁﻥ ﻫﺮ ﺍﻧﻌ= ﮑﺎﺳﻰ ﺑﻴﻔﺘﺪ'ﺟﺰ ﮐﺎ&= #65251;ﻠﺎﻥ ﺩﻳﮕﺮ ﻓﺼﻞ ﻧﻬ&= #65166;ﺋی ﺰﻣﺎﻥ ﺁﻧﺮﺍ ﺩ&= #65197;ﻙ ﻧﻤﻰ ﮐﻨﻨﺪ.ﻟﺬ&= #65165; ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263; ﺳﺎﺧﺘﻪ ﺟﺎﻣﻌ&#= 65258; ﺍﺳﺖ.ﻭ ﮐﺎﺭ ﻫﻨ= ﺮﻯ ﺍﻭ'ﺍﻧﻌﮑﺎس ﻋ&#= 65240;ﻞ ﺟﻤﻌﻰ ﺟﺎﻣﻌﻪ &= #65251;ﻴﺒﺎﺷﺪ. ﺟﻤﺎﻝ ﻫﻨﺮﻯ ﻳ&= #65242; ﭘﺪﻳﺪﻩﺍﻯ ﻧﺴ&#= 65170;ﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺍ&= #65203;ﺖ ﮐﻪ ﻣﺤﻴﻂ ﭘﺎﺩ&= #65165;ﺷﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ'ﻭ ﻧ&= #65224;ﺮ ﻣﺮﺩﻡ ﺍﺳﺖ ﻭ ﻧ= ﺒﻮﻍ ﻫﻨﺮﻯ ﻧﻴﺰ ﭘﺪ&= #65267;ﺪﻩﺍﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﻧﻪ ﺗﻨﻬﺎ ﻧﺘﻴﺠﻪ &= #65165;ﺳﺘﻌﺪﺍﺩ ﻭﮐﻮﺷﺶ ﻓﺮﺩﻯ.&= #64344;س ﻧﻮﺍﺑﻎ ﻓﺮﺻﺖ &= #65219;ﻠﺒﺎﻥ ﺑﺰﺭﮒ ﺑﻮﺩﻩﺍ&#= 65255;ﺪ. ﺍﻣﺎ ﺩﺭ ﻧﻮﺍﺑ&= #65230; ﺍﻟﻬﻰ ﺩﺭﺑﺎﺯ&#= 64404;ﺸﺖ ﺑﺨﻠﻖ'ﺳﺎﺯﻧ= ;ﺪﻩ ﺟﺎﻣﻌﻪ ﻫﺴﺘﻨ&#= 65194;.ﻭ ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263;'ﻫﻤﻴﺸﻪ ﻓﺮﺻﺖ ﻃﻠﺐ ﻭﺍ&= #65203;ﺘﻔﺎﺩﻩ ﺟﻮ ﺍﺳﺖ.ﻭﻟﻰ ﺁ= ﻳﺎ ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ'&= #65169;ﺮﺍﻯ ﻋﻠﻤﺎﻯ ﺟﺎﻣﻌ&#= 65258; ﺷﺪﻧﻰ ﺍﺳﺖ؟ﮐ= 5258; ﺑﺮﺭﺳﻰﮐﻨﻨﺪ.&#= 65267;ﺎ ﮐﺎﺭ ﺭﻭﺍﻥ ﺷﻨ&= #65166;ﺳﺎﻥ'ﮐﻪ ﻫﻨﺮ ﻣﺮﺯ ﺑﻴﻦ = ﻧﺎﺳﻭﺕ ﻣﺎﺩﻯ ﺑﺸﺮﻯ'ﻭ = ﻣﻠﮑﻮﺕ ﺭﻭﺣﻰ ﻭﻓﻮﻕ ﺑ&= #65208;ﺮﻯ'ﺩﺭ ﻣﻔﻬﻮﻡ ﺯﻳﺒﺎ&#= 65163;ﻰ ﺍﺳﺖ.ﻭ ﻟﺬﺍ ﻣﻌ= ﺘﻘﺪﻡ ﮐﻪ ﻫﻨﺮ ﭘﺎﻳﺎ&= #65253; ﺭﺍﻩ ﺗﮑﺎﻣ= ;ﻞ ﻫﻨﺮﻯ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ ﻧﻴﺴﺖ' ﺑﻠﮑﻪ ﺗ= ﺎﺯﻩ ﺁﻏﺎﺯ ﻭ ﻗﺪﻡ ﻧ= ﺨﺴﺘﻴﻦ ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ &= #65259;ﺎﻯ ﺑﺮﺗﺮ ﺍﺳﺖ ﻭ ﺭ= ﺳﻴﺪﻥ ﺑﺪﺍﺩﻩ ﻫﺎ'ﻭ ﺳ= ﭙس ﺑﺤﻘﺎﻳﻖ ﻏﻴﺒ&#= 65264; ﺍﻟﻬﻰ ﺍﻣﻮﺭ ﻧ&= #65268;ﺎﻣﺪﻩ ﻭ ﻧﺎﺩﻳﺪﻩ. ﻭﻟ= ﻰ ﺍﺑﺪﺍﻋی که ﻋA= 240;ﻞ ﻭ ﺣﻮﺍس ﻭ ﺗﻮﺍ&= #65255;ﻬﺎﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺪ&= #65165;ﻧﻬﺎ ﻧﻤﻴﺮﺳﺪ'ﻣﮕﺮ &= #64380;ﻨﺪ ﮐﺎﻣل اﻟﻬﻰ' ﮐ&#= 65258; ﺑﻬﻔﺖ ﺗﺠﻠّﻰ &#= 65165;ﻟﻬﻰ ﻧﻮﻉ ﺑﺸﺮﻯﺮﺳ&#= 65268;ﺪﻩ ﺑﺎﺷﺪ.ﻭﻟﻰ ﺩﺭ = ﻣﺮﺯ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺍ&= #65261;ﻟﻴﻦ ﻣﺮﺣﻠﻪ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺍﺳﺖ'ﮐﻪ = ۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩ&#= 65193; ﻭ ﺧﻮﺍﻫﺪ ﺭﺳﻴ&= #65194;. ﻣﺴﺄﻟﻪ ﺍﺑﺪﺍ&#= 65225; ﻫﻨﺮﻯ ﻣﺎﺩﻯ ﻧ&= #65262;ﺁﻭﺭﻯ ﺍﺳﺖ'ﻭ ﺩﺭ ﺳﺎﻟ= ﻚ ﺑﺪﻋﺖ ﻭ ﺍﻧﺤﺮ&= #65165;ﻑ ﻣﺤﺴﻮﺏ ﻣﻴﺸﻮ&#= 65193;.ﻭﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;'ﻧﻮﺁﻭﺭﻯ ﻋﺮﻓﺎﻧﻰ ﻭ ﺣﮑ&= #65252;ﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺗﺎﺯﻩ ﺍ&= #65203;ﺖ. ﺍﻳﻦ ﮔﻮﻧﻪ ﺑِ&#= 65194;ﻋﺖ ﺑﻤﻌﻨﻰ ﺍﺑﺪ<sp= an lang=3DAR-SA>ﺍﻉ ﻫﺎ'ﺍﺯ ﻗ= 5194;ﻳﻢ ﻣﻄﺮﺡ ﺑﻮﺩﻩﺍ&#= 65203;ﺖ.ﻭ ﺩﺭ ﻣﺪﺍﺭﻙ ﻣﮑ&= #65176;ﻮﺏ ﺗﺎﺭﻳﺨﻰ ﺍﺯ ﺍ&= #65235;ﻠﺎﻃﻮﻥ ﺷﺮﻭﻉ ﻣﻴﺸﻮﺩ.&= #65261;ﻏﺮﺍﻳﺰ ﻧﺎﻗﺪﺍﻥ ﻭ ﻓﻠ&= #65166;ﺳﻔﻪ ﻭ ﺭﻭﺍﻥ ﺷﻨﺎﺳ&= #65166;ﻥ ﺩﺭ ﻋﺼﺮ ﻣﺎ ﻧﻴ= ﺰ ﻫﺴﺖ.ﻣﺎﻧﻨﺪ ﺳ&= #65240;ﺮﺍﻁ ﻭ ﺍﻓﻠﺎﻃﻮﻥ ﻭ = ﺍﺭﺳﻄﻮ ﻭ ﺍﻓﻠﻮﻃﻴﻦ ﻭ = ﺩﮐﺎﺭﺕ ﻭ ﮐﺎﻧﺖ ﻭ ﻫﮕﻞ= ﻭ ﺷﻮﭘﻨﻬﺎﻭﺭ ﻭ &= #65255;ﻴﭽﻪ ﻭ ﺑﺮﮔﺴﻮﻥ.ﻭ ﺍ= ﺯ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎ&#= 65253; ﻓﺮﻭﻳﺪ ﻭ ﺁﺩﻟ&= #65198; ﻭ ﻳﻮﻧﮓ ﻭ ﻧﺎﻗ= ﺪﺍﻥ ﻫﻨﺮﻯ'ﻫﺮ ﮐﺪﺍ&= #65249; ﻣﺘّﺼﻞ ﮔﻔﺘﮕ= 5262; ﮐﺮﺩﻩﺍﻧﺪ.ﻭ ﻧ&= #65224;ﺮﻳّﺎﺕ ﻓﻠﺴﻔﻰ ﻭ ﺭﻭﺍ&= #65253; ﺷﻨﺎﺳﻰ ﺩﺭ ﺑﺎ&= #65197;ﻩ ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ &= #65211;ﺤﺒﺖﮐﺮﺩﻩﺍA= 255;ﺪ. ﻭ ﺃﮐثرﺍ ﻫﻨﺮ= 5251;ﻨﺪ ﻣﺒﺪﻉ ﺭﺍ' ﺷﺨﺼ= ﻴّﺘﻰ ﺍﺳﺘثناﺋﻰ ﻭʌ= 11;ﺎﺣﺐ ﺍﻟﻬﺎﻡ ﮔﻔﺘﻪ&#= 65165;ﻧﺪ.ﮐﻪ ﻗﺪﺭﺕ ﺍﺩﺭﺍﻙ &= #65255;ﻴﺮﻭﻣﻨﺪﻯ ﺩﺍﺷﺘﻪ'ﮐﻪ ﺩﻳ&= #64405;ﺮﺍﻥ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ. &= #65165;ﻓﻠﺎﻃﻮﻥ ﺻﺎﺣﺐ ﻧﻈﺮﻳﻪ &= #65165;ﻟﻬﺎﻣﻰ'ﮐﻪ ﮔﻔﺖ ﺍﺑﺪﺍﻉ ث&#= 1614;مرﻩ ﺍﻟﻬﺎﻡ ﻳﺎ(ﺟﻨ&= #65262;ﻥ ﺍﻟﻬﻰ) ﺍﺳﺖ. ﻳﺎ= ; ﻫﻤﺎﻥ ﻋﺸﻖ ﺷﺪﻳﺪ' ﺳﺎ= ﻟﮑﺎﻥ ﻣﺠﻨﻮﻥ ﻭﻭﺍﺻ&#= 65248;ﺎﻥ ﺍﻟﻬﻰ'ﮐﻪ ﻧﺘﻴ&= #65184;ﻪ ﻋﺒﻮﺭ ﺁﻧﺎﻥ ﺍ&= #65199; ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264; ﺯﻣﺎﻥ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﻨﺪ.ﻭ ﺣﺎﻣﻞ ﻋﻘﻞ ﻭ ﻋ= ﻠﻢ'ﻳﺎ ﺁﮔﺎﻫﻰ ﻭ ﺍﺣﺴ&= #65166;س ﻭﺗﺼﻮﺭ ﻟﺪﻧّ= 5264; ﻣﻴﺒﺎﺷﺪ.ﻭﻫﻤ&#= 65166;ﻥ ﻫﻨﺮ ﺑﻴﺎﻥ ﺳﻤ&= #65170;ﻮﻟﻴﻚ ﺩﺭ ﺗﻨﺰﻳﻞ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺮ&= #65165;ﻯ ﺩﻳﮕﺮﺍﻥ. ﺍﻓﻠ&= #65166;ﻃﻮﻥ ﭼﻨﻴﻦ ﺻﺎﺣﺐ ﻧ&= #65224;ﺮﻳﻪ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﺭﺍ'ﮐﺴﻰ ﻣﻴﺪﺍ&= #65255;ﺪ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65261;ﺭﺍ ﺍﺻﻄﻔﺎ ﻭ ﺑﺮﮔ&= #65200;ﻳﺪﻩ ﺍﺳﺖ ﻭ ﻧﻌﻤﺖ ﻭ= ﺭﺣﻤﺖ ﻭﺣﻰ ﻭ ﺍﻟﻬﺎﻡ = ﻟﺪﻧّﻰ ﺑﻮﻯ ﺩﺍﺩﻩ ﺍﺳ&= #65174;. ﻧﻮ ﺍﻓﻠﺎﻃﻮﻧ&#= 65268;ﺎﻥ ﻧﻴﺰ ﻧﻈﺮﻳﻪ ﺻ&= #65262;ﻓﻴﺎﻧﻪ ﻫﻨﺮ ﺭﺍ ﺗثبی= 78; ﮐﺮﺩﻧﺪ ﻭ ﻫﺮ ﻧﻮ ﺁﻭﺭ ﺭ= ;ﺍ ﻣﺤﺒﻮﺏ ﺧﺪﺍ ﺩ&= #65165;ﻧﺴﺘﻨﺪ.ﻭ ﺭﻧﮓ ﺍﺳﺮﺍﺭ ﻭ&= #65165;ﻋﺠﺎﺯ ﺑﮑﺎﺭﻫﺎﻯ ﺁﻧ&#= 65166;ﻥ </spa= n>ﺩﺍﺩﻧﺪ. ﺑﺎA= 199; ﺍﻓﻠﺎﻃﻮﻧﻴᥴ= 6;ﻥ ﻋﺼﺮ ﻧﻬﻀﺖ ﺍﺭ&= #65261;ﭘﺎ'ﮐﻪ ﺩﺭﺳﺘﺎﻳﺶ ﻫﻨ&#= 65198; ﺍﺑﺪﺍﻋﻰ'ﺁﻧﺮ&#= 65165; ﻧﺘﻴﺠﻪ ﻳﻚ ﻣﻠ&= #64401;ﻪ ﺩﺍﻧﺴﺘﻨﺪ ﮐﻪ &= #65193;ﺭ ﺩﻳﮕﺮ ﻣﺮﺩﻣﺎ&#= 65253; ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.&= #65165;ﻳﻦ ﺍﺳﺮﺍﺭ ﻫﻤﺎﻥ &= #65255;ﺎﻣﻮﺳﻬﺎ ﻭ ﻧﺎﻡ ﻫﺎ ﻭ ﺍﺳ= ;ﺎﻣﻰ ﺍﻟﻬﻰ'ﺍﺳﻤاء = 5165;ﻟﻠﻪ ﺩﺭ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩﻯ ﻫﻔﺘﮕﺎﻧﻪ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ.ﮐﻪ ﺑﺮ ﺗﺠﻠّﻴﺎﺕ &#= 65165;ﻟﻬﻰ ﻣﺘﻮﺍﻟﻰ ﺳﺎﻟ&#= 64401;ﺎﻥ ﺷﺶ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﻃ&= #65248;ﺎﻕ ﺷﺪﻩﺍﻧﺪ. ﮐﻪ ﺩ= ﺭ ﻣﮑﺘﺐ ﻣﺤﻤﺪ ﺍ&= #65203;ﺎﻣﻰ ﺟﺪﻳﺪ ﺁﻧﻬﺎ'ﭘ&= #65256;ﺞ ﻧﺎﻡ ﺁﻝ ﻋﺒﺎ ﻳ= ﺎ ﭘﻨﺞ ﺗﻦ ﺣﺴﻴﻨ&= #65264; ﻭﺣﺴﻨﻰ ﻭ ﻓﺎﻃ&= #65252;ﻰ ﻭ ﻣﺮﺗﻀﻮﻯ ﻭ ﻣ= ﺼﻄﻔﻮﻯ ﻤﻴﺒﺎﺷﺪ. ﮐﻪ ﻗ= ﺎﺋﻢ ﺭﻭﺡ القُدُس = ﻭ ﻋﺮﺵﺭﺣﻤﺎﻥ ﻣ&#= 64401;ﻤّﻞ ﺁﻧﻬﺎ ﻫﺴﺘﻨﺪ.<= o:p></o:p> ﺩﺭ ﻣﺮﺣ= ;ﻠﻪ ﺑﻌﺪﻯ'ﺭﻭﻣﺎﻧ&#= 65176;ﻴﻚ ﻫﺎ ﺑﻮﺩﻧﺪ'ﮐﻪ = ﻫﻨﺮﻣﻨﺪ ﺭﺍ ﺻﺎﺣﺐ ﻋﻮﺍ&= #65219;ﻒ ﺷﺪﻳﺪ ﺧﻮﺍﻧﺪ&#= 65255;ﺪ.ﮐﻪ ﻗﺪﺭﺕ ﺍﺑﺘﮑﺎ&#= 65197; ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ = ﻣﻨﺠﺮ ﺑﻮﺟﺪ ﻭﺍﺣﻮﺍ&#= 65245; ﺻﻮﻓﻴﺎﻧﻪ ﻭﻭ&#= 65187;ﻰ ﺍﻟﻬﻰ ﺩﺭ ﺑﻰ ﺧ= ﻮﺩﻯ ﻣﻴﺸﻮﺩ.ﻭ ﺷﺎﻫ&= #64401;ﺎﺭ ﻣﻰ ﺁﻓﺮﻳﻨﺪ. ﻟ= ﺎﻣﺎﺭﺗﻴﻦ ﻣﻴﮕﻔﺖ'ﻣﻦ ﻫﺮ&= #64404;ﺰ ﻓﮑﺮ ﻧﻤﻴﮑﻨﻢ' = ﺑﻠﮑﻪ ﺍﻓﮑﺎﺭ ﻣﻦ ﻫﺴ&= #65176;ﻨﺪ'ﮐﻪ ﺑﺮﺍﻳﻢ ﻓﮑﺮ ﻣ&= #65268;ﻨﻤﺎﻳﻨﺪ. ﻳﺎ ﻫﻤﺎﻥ ﻧﻈﺮ&= #65267;ﻪ ﻗﻴّﻮﻣﻴّﺖ ﺍA= 247;ﻬﻰ ﺩﺭﮐﺎﻣﻠﺎﻥ ﺍ&#= 65247;ﻬﻰ'ﮐﻪ ﺗﻤﺎﻡ ﺣﺮﮐﺎﺕ &= #65175;ﻦ ﻭ ﺍﻋﻤﺎﻝ ﺳﻴﺴ&= #65176;ﻤﻬﺎﻯ ﻋﺼﺒﻰ ﻭ ﺟﺮﻳﺎ&= #65255;ﺎﺕ ﺭﻭﺍﻧﻰ ﺩﺭ ﺧﻮ&= #65193;ﺁﮔﺎﻫﻰ ﻭﻧﺎ ﺧﻮﺩ ﺁﮔﺎ&= #65259;ﻰ ﺧﻮﻳﺶ ﺭﺍ'ﺩﺭ ﺧ= ﻮﺍﺏ ﻭ ﺑﻴﺪﺍﺭﻯ'ﺳﺮ&= #65165;ﺳﺮ ﺩﺭﺩﺳﺖ ﺗﺪﺑﻴ&#= 65198; ﻭ ﻗﻴّﻮﻣﻴّﺖ = 5197;ﻭﺡ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ &#= 65191;ﻮﺩ ﻣﻴﺪﺍﻧﻨﺪ.ﻭ ﻫ&= #65252;ﭽﻨﺎﻥ ﺻﺒﻮﺭ ﻭ ﺩﺭ ﺗﺴ= ﻠﻴﻢ ﻫﺴﺘﻨﺪ.ﻭ ﻣﻌﺘ&= #65240;ﺪﻧﺪ' ﮐﻪ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﻭﻣﺪﺑّﺮ ﺍﻧﺴ= 5166;ﻥ ﺍﺳﺖ.ﮐﻪ ﺑﺮﺍﻯ = ﻣﺎ ﻣﻰ ﺑﻴﻨﻨﺪ ﮐﻪ = ﻣﻰ ﺑﻴﻨﻴﻢ'ﻭ ﻳﺎ<s= pan dir=3DLTR> </spa= n>ﺑﺮﺍﻯ ﻣﺎ ﻣA= 268;ﺸﻨﻮﻧﺪ ﮐﻪ ﻣﺎ ﻣﻴﺸﻨﻮ&= #65267;ﻢ' ﻭ ﻳﺎ ﺑﺮ ﺯﺑﺎﻥ= ﻣﺎ ﮔﻔﺘﺎﺭﻯ ﺭﺍ ﻣ&= #65268;ﮕﺬﺍﺭﻧﺪ. ﻭ ﺑﺮﺍﻯ ﻣﺎ ﻓﮑ= ﺮ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﻣ= ﺎ ﺧﻴﺎﻝ ﻣﻴﮑﻨﻴ&#= 65250;' ﺧﻮﺩﻣﺎﻥ ﻫﺴﺘ&#= 65268;ﻢ'ﮐﻪ ﻓﮑﺮ ﺁﺯﺍﺩ ﺩﺍ&= #65197;ﻳﻢ.ﻭ ﺍﻳﻦ ﺭﻭﺡ ﻣﺪﺑ&= #1617;ﺮ ﻳﺎ ﺭﻭﺡ ﻫﻤﺰﺍ&= #65193; ﻫﺮﮐس ﺍﺳﺖ' ﮐﻪ = ﮐﺎﺭﺧﻮﺩﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194;. ﻭ ﺍﻧﺴﺎﻥ ﻏﻴﺮ = ﺳﺎﻟﻚ ﺍﺳﺖ'ﮐﻪ ﻓﺮﺻﺖ = ﺍﻳﻦ ﺭﺍ ﺩﺍﺭﺩ' ﮐﻪ ﻣ= ;ﺨﺎﻟﻒ ﺧﻮﺍﺳﺘﻪ ﻣﺪﺑ&#= 1617;ﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﻋﻤ&= #65246; ﮐﻨﺪ.ﭘس ﻫﺮﭼﻪ &= #65255;ﻔس ﺍﻣّﺎﺭﻩ ﺧﻮﺩ= 5205; ﻣﻴﺨﻮﺍﻫﺪ' ﻫﻤ&= #65166;ﻥ ﺭﺍ ﺩﺭ ﻓﮑﺮ ﻭ ﺗ= ;ﺼﻤﻴﻢ ﻭ ﮔﻔﺘﺎﺭ ﻭ ﮐﺮ= ﺩﺍﺭ ﺩﺭﻣﻰ ﺁﻭﺭﺩ.ﮐ&= #65258; ﺍﮐثرﺍ ﺟﻨﺒﻪ = 5259;ﺎﻯ ﻣﻨﻔﻰ ﻭﮐﺎﺭﻣ&#= 65166;ﺳﺎﺯﻯ ﺑﺮﺍﻯ ﺭﻭﺍﻥ ﺧ&= #65262;ﺩ ﭘس ﺍﺯ ﻣﺮﮒ ﭘﻴ&= #65194;ﺍ ﻣﻴﮑﻨﺪ.ﻭ ﺩﺭ ﮐ= ﺎﻣﻠﺎﻥ ﻭ ﺷﺎﻫﺪﺍﻥ ﺗﺠ&= #65248;ﻴﺎﺕ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺑﺴ&= #65262;ﻯ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑ&= #65198;ﺗﺮ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻤ&= #64381;ﻨﺎﻥ ﭘﻴﺶ ﻣﻴﺮﻭﻧﺪ.&= #65261; ﺍﺿﺎﻓﻪ ﺑﺮ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ' ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻣﺮﺑﻮ= 5219;ﻪ ﺧﻮﺩ ﻧﻴﺰ ﮐﻮﺷ&= #65206; ﺑﺮﺍﻯ ﮐﺴﺐ ﺫﺧ&= #65268;ﺮﻩ ﻫﺎﻯ ﺁﺧﺮﺕ'ﻳﺎ = ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﻣ&= #65268;ﻨﻤﺎﻳﻨﺪ.ﺗﺎ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺑﺎﺯ ﺩﺭ ﻓﺼﻮﻝ = ﺑﺎﻟﺎﺗﺮﻯ ﻭ ﺑﺎ ﮐﺮﺍﻣﺎﺕ = ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65268;ﺸﺘﺮﻯ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ.&= #64400;ﻪ ﺑﺘﻮﺍﻧﻨﺪﺧﻮ= 5193;ﺭﺍﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ &= #65252;ﻮﻋﻮﺩ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﺑﺮﺳﺎﻧﻨﺪ.<o:p></o:p>= ﺷﺎﺗﻮ= ;ﺑﺮﻳﺎﻥ ﻣﻴﮕﻮﻳﺪ' ﻣﻦ ﺩ= ﺭﺍﺯ ﻣﻰ ﮐﺸﻢ ﭼﺸﻤﺎ&= #65255;ﻢ ﺭﺍ ﻣﻰ ﺑﻨﺪﻡ ﻭ= ﮐﻮﺷﺸﻰ ﻧﻤﻴﮑﻨﻢ. ﻭ ﻣﻴ= ﮕﺬﺍﺭﻡ ﺗﺄثیرﻫﺎ ﺧﻮʋ= 93;ﺷﺎﻥ ﺑﺮ ﻋﻘﻠﻢ ﻋﻤﻞ = ﮐﻨﻨﺪ.ﻭﻣﻦ ﺩﺧﺎﻟﺘﻰ ﺩﺭ ﮐ&= #65166;ﺭﺷﺎﻥ ﻧﻤﻴﮑﻨﻢ. ﺁﻧﮕ&= #65166;ﻩ ﻣﻦ ﻧﻴﺰ ﺧﻮﺩﺭ&= #65165; ﻣﻴﻴﺎﺑﻢ'ﻭ ﺑﺎ&= #65219;ﻦ ﺧﻮﺩﺭﺍ ﻣﻰ ﺑﻴ&= #65256;ﻢ.ﺷﺎﻳﺪ ﺍﻳﻦ ﺣﺎﻝ ﻧﺎﻡ = ﺧﻮﺍﺏ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ' = ﻳﺎ ﻫﻤﺎﻥ ﻧﺎﺧﻮﺩ &= #65153;ﮔﺎﻩ ﺟﻬﺎﻥ ﻧﺎﺳﻮﺕ &= #65251;ﺎﺩﻯ'ﻳﺎ ﺟﻬﺎﻥ ﻣﻠﮑﻮﺕ &= #65197;ﻭﺣﻰ'ﮐﻪ ﺣﺘﻰ ﺩﺭ ﮐﺎﻣﻠ&= #65166;ﻥ ﺷﺎﻫﺪ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ'ﺻﺤﺒﺖ ﺍﺯ ﺟﻬﺎﻥ ﺟﺒﺮ&= #65261;ﺕ ﺍﻭل ﻘﺎﺋﻢ' ﻭ ﺟ= ﺒﺮﻭﺕ ﺩﻭﻡ ﻋﺮﺵ ﺭﺣﻤ&= #65166;ﻥ ﻣﻴﺸﻮﺩ. ﮐﻪ ﺣﮑ= ﻤﺘﻬﺎﻯ ﻣﻴﻨﻮﻯ ﺍﺭﺍﺋ&#= 65258; می ﺪﻫﻨﺪ. ﮐﻪ ﺍ&= #65191;ﺘﺼﺎﺹ ﺑﺰﻣﺎﻧﻬﺎﻯ ﺩ&#= 65197;ﺍﺯ ﺁﻳﻨﺪﻩ ﺍﻧﺴﺎ&#= 65255;ﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺍ&= #65197;ﺩ.ﮔﻮﺋﻰ ﻫﻢ ﺑﺮﺍﻯ ﻧﻮﺷ&= #65176;ﻦ ﺃثر ﺧﻮﺩ ﺗﻨﻬ= 5166;'ﮔﻮﺵ ﺑﺨﻮﺍﻃﺮ ﺑﺎﻃ&#= 65256;ﻰ ﻭ ﺫﻫﻦ ﺧﻮﺩ ﻣﻴ= ﺪﺍﺩﻩ ﺍﺳﺖ. ﮐﻪ ﻓﻘﻂ ﻣ= ;ﻰ ﺷﻨﻴﺪﻩ'ﻭ ﻧﻪ ﻓ= ﮑﺮ ﻣﻴﮑﺮﺩﻩ.ﻭ ﺍﻳ&= #65254; ﺣﺎﻝ ﻫﻤﻪ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﻭ ﺍﻧﺴﺎﻧﻬﺎ ﺩ&= #65197; ﻫﺮ ﻣﻘﺎﻣﻰ ﻣﻴ&= #65170;ﺎﺷﻨﺪ. ﺯﻳﺮﺍ ﻫﻤﻪ ﻣﻮ&= #65183;ﻮﺩﺍﺕ ﺩﺭ ﺃﺻﻞ ﺩﺭ ﺍﺧ= ﺘﻴﺎﺭ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264;'ﻭ ﺑﻌﺪﺍ ﺩﺭ ﺭﻭﺡ = ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨ&#= 65194;.ﻭﻫﻤﻪ ﺍﻳﻦ ﺍﺭﻭﺍﺡ ﻗ&= #65220;ﺮﺍﺗﻰ ﺍﺯ ﺭﻭﺡ ﺍﻟﺄﺭ&= #65261;ﺍﺡ ﺍﻟﻠﻪ ﻫﺴﺘﻨﺪ.&= #64400;ﻪ ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﭼﻮﻥ ﻣﺠﻤﻮﻋﻪ&#= 65165;ﻯ ﺩﺭ ﺩﺭﻳﺎ ﻫﺴﺘ&= #65256;ﺪ.ﮐﻪ ﻫﻢ ﻫﺴﺘﻨﺪ ﻭ ﻫ= ﻢ ﻣﺴﺘﻘﻞ ﻭ ﻗﻄﺮ&= #65257; ﻣﺸﺨّﺺ ﻧﻴﺴﺘ= 5256;ﺪ. ﮔﻮﺋﻰ ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ'ﺍﻓﮑ&#= 65166;ﺭ ﻭ ﺳﺮﻧﻮﺷﺖ ﻭ ﺟ= ﺮﻳﺎﻧﺎﺕ ﺭﺍ ﺑﺮﺍﻯ ﻫﻤﻪ = ﻣﻮﺟﻮﺩﺍﺕ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﭘﺎﺋﻴﻦ ﺗﺮ ﻫﺮ&= #65267;ﻚ ﻧﺎﻇﺮ ﺟﺮﻳﺎﻥ &= #65187;ﻴﺎﺕ ﻭ ﺑﻮﺩﻥ ﻳﻚ ﻣﻮ= ﺟﻮﺩ ﺯﻧﺪﻩ ﺭﺍ ﻣﻴﺪ&= #65259;ﻨﺪ.ﺯﻳﺮﺍ ﺩﺭ ﻫﺴﺘﻰ ﮐسی= 5231;ﻴﺮ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺭ&= #65261;ﺡ ﺍﻟﺄﺭﻭﺍﺡ'ﻳﺎ &= #65165;ﻗﻴﺎﻧﻮس ﺑﻰ ﮐﺮﺍﻥ ﺍﻭﻟ&= #65268;ّﻪ ﻭ ﻧﻬﺎئی ﺍﺭﻭ= 5165;ﺡ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.&= #65259;ﺮﭼﻪ ﻫﺴﺖ ﺗﺠﺴّﺪ ﻭ &= #65175;ﺠﺴّﻢ ﺍﺯ ﺗﺮﺍﮐﻢ ﺩﻳ&= #64405;ﺮ ﻣﻮﺟﻮﺩﺍﺕ ﺩﺍ&#= 65197;ﺍﻯ ﺍﺭﻭﺍﺡ ﺍﺳﺖ.ﮐ&= #65258; ﻣﺎ ﺭﺍ ﺍﺯ ﺍﺯ ﺑ= ;ﻰ ﻧﻬﺎﻳﺖ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﺗﺤﺖ ﺃﺗﻤﻰ ﻭ ﺃ= ثیرﻯ'ﻭﺗﺤﺖ ﺃثیرﻯ ﺩﺭ ﺃﺯA= 245;'ﻣﻮﺟﻮﺩﻳّﺖ ﺩﺭ ﺁﻏﺎﺯ ﻫﺴﺘ&= #65264; ﻫﺎ ﺩﺭﻋﺎﻟﻢ ﻟ&= #65166;ﻫﻮﺗﻰ ﺷﺒﻪ ﻋَﺪَﻡ ﺍ= 5247;ﻠﻪ ﻣﻴﺮﺳﺎﻧﺪ.ﻭﺍ&#= 65267;ﻦ ﺗﻌﺎﻟﻰ ﻧﻮﻋﻰ&#= 65165;ﺭﻭﺍﺡ ﻓﺮﺩﻯ'ﺑﺎ ﮐﻤﻚ = ﻣﺠﻤﻮﻋﻪ ﺍﻟﻬﺎﻣﺎﺕ ﺍﺭ&#= 65261;ﺍﺡ ﺑﺎﻟﺎﺗﺮﺍﺯ ﻣ&#= 65194;ﺑّﺮ' ﻋﺎﻗﺒﺖ ﺭﻭﺣﻰ &= #65197;ﺍ ﺑﺎ ﺗﻮﻟﺪﺍﺕ ﻣ&= #64401;ﺮﺭ'ﺩﺭ ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫ&#= 65264; ﻭ ﺣﻴﻮﺍﻧﻰ ﻭ ﻓ= ﺼﻮﻝ ﻓﺮﺍﻭﺍﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ' ﺑﺎﻣﺮﻭﺯ ﻣﺎ ﺭ&= #65203;ﺎﻧﺪﻩ' ﺗﺎ ﺑﺒﻰ ﻧﻬﺎﻳ&= #65174; ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻭ ﮐﺴﺐ ﺍﻳﻦ ﻫﻤ= ﺎﻧﻰ ﺷﻬﻮﺩﻯ ﻭ ﺗﮑﺎ&= #65251;ﻠﻰ ﻭ ﻋﻘﻠﻰ'ﻭ ﻣﻘﺎ= ﻡ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﺑﻰ ﻧﻬﺎﻳﺖ = ﺟﺒﺮﻭﺗﻬﺎ می گذﺭﻧﺪ.ﺗﺎ A= 193;ﺭ ﺃﺑﺪﻳّﺖ ﻣﻄﻠ= 5238; ﮐﻪ ﻳﻚ ﺭﻭﺡ ﻓﺮ= ﺩﻯ ﺑﻨﻮﺭ ﻟﺄﻧﻮﺍ&#= 65197; ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5168; ﺍﻟﻠﻪ ﻳﺎ ﺃﻫﻮ&= #65251;ﺰﺩﺍ ﻣﻴﺮﺳﻨﺪ.ﮐﻪ ﺑ&= #65166;ﺭ ﺩﻳﮕﺮ ﺑﻌﺎﻟﻢ &= #65261;ﺟﻮﺩﻯ ﺷِﺒﻪ عدﻡ ﻟﺎA= 259;ﻮﺕ'ﭘﺎﻳﺎﻥ ﺟﺒﺮﻭﺗﻬﺎ ﻣﻴ&#= 65198;ﺳﻨﺪ. ﭘس ﺷﻮﭘﻦ ﻧﻴﺰ &= #65165;ﺑﺪﺍﻉ ﻣﻮﺳﻴﻘﻰ ﺧﻮﺩ&#= 65197;ﺍ'ﺩﺭﻭﻧﻰ ﻭ ﺳﺤﺮﻯ ﺧﻮﺩ ﻣ= ﻴﺪﺍﻧﺪ'ﮐﻪ ﺑﺪﻭﻥ ﻃﻠﺐ ﻭﺗ&= #65262;ﻗّﻌﻰ ﺁﻫﻨﮕﻬﺎ ﺭﺍ ﻣ&= #65264; ﻳﺎﻓﺘﻪ ﺍﺳﺖ.<o:p></o:= p> ﮐ= ﻮﻟﺮﻳﺞ ﺷﺎﻋﺮﺍﻧﮕﻠﻴ= 5204;ﻰ' ﮐﻮﺑﻠﺎﻧﺨﺎﻥ &#= 65193;ﺭﺧﻠﺎﻝ ﺧﻮﺍﺏ'ﺟﺎﺩﻩ ﺷ&= #65262;ﺳﻪ ﺷﺪﻩ ﺑﻘﻮﻝ ﺧﻮ&= #65193;ﺵ ﺩﺭﻳﺎﻓﺖ'ﻭ ﺍﺯ = ﻣﺮﺍﺗﺐﺍﻟﻬﻰ ﻣﻴدانست.ﻭﺩﺍ= ;ﺳﺘﺎﻥ ﺍﺑﻥ ﻔﺎﺭﺽﻋﺎ&#= 65197;ﻑ ﺁﺭﻳﺎﺋﻰ ﺩﺭ ﻣ&= #65212;ﺮ'ﮐﻪ ﺩﺭﺧﻮﺍﺑﻬﺎﻯ &#= 64380;ﻨﺪ ﺭﻭﺯﻩ ﺧﻮﺩ'ﻭﻗ&= #65176;ﻰ ﺑﻴﺪﺍﺭ ﻣﻴﺸﺪ' = ﭼﻨﺪ ﺑﻴﺘﻰ ﺍﺯ ﻫﺰﺍ&= #65197;ﻩ ﺩﻳﻮﺍﻥ ﺍﻋﺠﺎ&#= 65199; ﺁﻣﻴﺰ ﺧﻮﺩ ﻣﻰ = ﮔﻔﺖ. </spa= n>ﮐﻪ ﺣﺘﻰ ﺧﻮA= 165;ﻧﺪﻥ ﺍﻳﻦ ﺍﺷﻌﺎﺭ ﺑ&= #65228;ﺮﺑﻰ'ﺣﺘﻰ ﺑﺮﺍﻯ ﻣﺘﺨﺼﺼ&#= 65268;ﻦ ﺯﺑﺎﻥ ﻋﺮﺑﻰ ﺍ&= #65251;ﮑﺎﻥ ﻧﺪﺍﺭﺩ.ﮐﻪ ﭼﻘ&= #65194;ﺭ ﻓﻨﻮﻥ ﺑﻠ= ;ﺎﻏﻰ ﻭ ﺳﻤﺒﻮﻟﻴﻚ ﺩ&= #65197; ﺧﻮﺩﻫﺴﺖ. ﻭ ﺑﺪ= ﻭﻥ ﺩﺭﻙ ﻓﻠﺴﻔﻪ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ' ﻗﺎﺑﻞ ﻗ= ﺮاءﺖ ﻧﻴﺴﺖ. ﺁﻳﺎﺕ ﻗ= ﺮﺁﻥ ﻧﻴﺰ ﺍﮔﺮ ﺑﺮﺩ&= #65165;ﺷﺖ ﺳﻠﻮﮐﻰ ﻧﺸﻮﺩ &= #65259;ﻴﭻ ﮐس ﻓﻬﻢ ﺁﻧﺮﺍ &= #65255;ﺪﺍﺭﺩ ﻭ ﻫﺮﮐس ﻓﻬﻢ ﺧ&= #65262;ﺩﺭﺍ ﺩﺍﺭﺩ ﮐﻪ ﻣﺬﻫ&= #1576; ﻗﺸﺮﻯ ﻭﻣﺸﺮﻙ &= #65191;ﺎﺹ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #64400;ﻪ ﺳﺮﺍﺳﺮ ﺟﻬﻨّ= 5252;ﻰ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ &= #65197;ﺍ ﻋﺎﻗﺒﺖ ﻣﻴﮑﻨ&#= 65194;. ﮐﻪ ﺍﻳﻦ ﻧﻮﻳﺴ&= #65256;ﺪﻩ ﺩﺭ ﺩﻭ ﻣﺠﻤﻮﻋ&= #65258; ﺗﻔﺴﻴﺮ ﺳﻠﻮﮐ&#= 65264; ﻭ ﺷﻬﻮﺩﻯ ﺁﻧﺮ&= #65165; ﮐﺮﺩﻩﺍﻡ .<o:p></o:p> ﻃﺒﻴﻌﺖ= ﺗﺠﺮﺑﻪ ﻓﻨّﻰ ﻫﻨﺮ ﺑﺮ&#= 65165;ﻯ ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ' ﺭﻧﮓ ﺳﺤﺮ ﻭ ﺟﺎ= ﺩﻭ ﺩﺍﺷﺘﻪ' ﺑﻄﻮﺭ&= #65267;ﮑﻪ ﺧﻴﺎﻝ ﻣﻴﮑﻨﻨ&#= 65194;'ﺑﺠﺰ ﺍﻟﻬﺎﻡ ﮐﺎﺭ ﺑ&= #65200;ﺭﮒ ﺗﻬﻴﻪ ﺷﺪﻧﻰ ﻧ&= #65268;ﺴﺖ ﻭ ﻫﻴﭻ ﺷﺎﻋﺮﻯ = ﺑﺘﺄﻣّﻞ ﺧﻮﺩ ﺷﻌﺮﻯ ﻧﻤ&= #65264; ﮔﻮﻳﺪ'ﮐﻪ ﺷﺎﻳ&= #65204;ﺘﻪ ﺑﺎﺷﺪ'ﻳﺎ ﺗﮑﺮ&= #65165;ﺭﻯ ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ</= span>.ﻣﮕﺮ ﻫﺮﮐﺎﻣﻠﻰ ﮐﻪ &= #65169;ﺎﻟﻬﺎﻡ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65198;ﺳﺪ. ﻭ ﺷﺎﻋﺮ ﺩﺭ ﻫﺮ= ﺣﺎﻟﻰ ﮐﻪ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65194;'ﺗﻨﻬﺎ ﻣﻴﺸﻨﻮﺩ ﻭﻣﻴ&#= 65256;ﻮﻳﺴﺪ'ﻭ ﺷﺎﻳﺪ ﺑﻌﺪﺍ ﺩ&= #65197; ﭼﻨﺪ ﮐﻠﻤﻪ ﺁﻥ = ﺗﺼﺤﻴﺢ ﻭ ﺗﻨﻘﻴﺢ ﻭ ﺯﻳ= ﻨﺖ ﺃﺩﺑﻰ ﻣﻴﺪﻫﺪ. = ﮔﻮﺋﻰ ﻣﻴﮕﻮﻳﺪ'ﺃثر = 5169;ﺮﺟﺴﺘﻪ ﻫﻨﺮﻯ ﻭ ﺑﻴﻨﺶ = ﻋﻤﻴﻖ ﻭ ﻓﮑﺮ ﭘﺮ ﺑﺎﺭ= 'ﻫﻤﮕﻰ ﺍﺯ ﮐﻨﺘﺮﻝ ﺑﺸ&= #65198; ﺩﻭﺭ ﻫﺴﺘﻨﺪ.ﻭ = ﺑﺮ ﺗﺮ ﺍﺯ ﻧﻴﺮﻭﻫ&= #65166;ﻯ ﺯﻣﻴﻨﻰ ﻭ ﻣﺎﺩ&= #65263;ﻤﻴﺒﺎﺷﻨﺪ. ﺍﻧﺴﺎﻥ ﺃﺳﻴﺮ &= #65207;ﻴﻄﺎﻥ ﺍﺳﺖ'ﮐﻪ ﺑﺮ ﺍﻭ= ﺗﻠﻘﻴﻦ ﻧﻔﺴﺎﻧﻰ ﻣﻴﮑ&#= 65256;ﺪ.ﮔﺮﭼﻪ ﺷﺨﺺ ﻓﮑﺮ ﻣﻴﮑ&= #65256;ﺪ'ﮐﻪ ﺧﻮﺩﺵ ﺁﺯﺍﺩ ﺩ&= #65197; ﺗﻔﮑّﺮ ﺍﺳﺖ. ﻭ&= #65165;ﻳﻦ ﺷﻴﻄﺎﻥ ﻫﻢ ﺯﺍ&= #65193; ﮐﺴﺎﻧﻰ ﺍﺳﺖ'ﮐ&= #65258; ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ ﻧﻮﻋﻰ = ﺷﺨﺺ ﮔﻨﺎﻩ ﭘﻴﺸﻪ ﺭ&= #65165;'ﺑﻘﻬﻘﺮﺍﻫﺎ= 5263; ﺁﻳﻨﺪﻩ ﻣﻴﺒﺮ&#= 65193;.ﮐﻪ ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ &= #65255;ﻮﻋﻰ ﺣﻘﻴﺮ ﻧﺴﺦ ﺑﺪ&= #65175;ﺮ ﺑﺸﺮﻯ'ﻭ ﻳﺎ ﻣﺴ= ﺦ ﺣﻴﻮﺍﻧﻰ'ﻭ ﺑﺪ&= #65175;ﺮ ﺩﺭ ﻓﺴﺦ ﮔﻴﺎﻫ&= #65264; ﻣﻌﺎﺩﻝ ﻫﺴﺘﻨ&#= 65194; ﺍﮔﺮ ﺧﻮﺩ ﺭﺍ ﭘ= ﺎﮐﺴﺎﺯﻯ ﭼﻮﻥ ﺳﺎﻟﮑﺎﻥ &= #65255;ﻨﻤﺎﻳﻨﺪ. ﺁﻧﮕﺎﻩ ﺭﻭﺡ ﻣ&= #65194;ﺑّﺮ ﺧﻮﺩﺭﺍ ﺳﺘﺎﻳ&#= 65206; ﺑﺘﻠﻘﻴﻦ ﮐﻨﻨ&#= 65194;ﻩ ﻫﺎﻯ ﻋﺎﻗﻠﺘﺮ &= #65261; ﺍﻟﻬﻰ ﺗﺮ ﻣﻴﻨ&= #65252;ﺎﻳﺪ.ﮔﻮﺋﻰ ﺧﻮﺩ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺣﻰ ﻭ ﺍﻟﻬﻰ ﻳﺎﻓﺘ&= #65258; ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﻫﻤ= ﺰﺍﺩ ﺧﻮﺩ' ﻫﻤﻴﺸﻪ ﺩ= ﺭ ﻳﻚ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193;ﻯ ﻣﻴﺒﺎﺷﺪ.ﭘس ﺷ&#= 65268;ﻄﺎﻥ ﺍﻧﺴﺎﻥ ﻫﻤﺎﻥ &= #65255;ﻔس ﺍﻣّﺎﺭﻩ ﻭ ﭘﺮ&#= 65261;ﻧﺪﻩ ﺃﺯﻟﻰ ﺭﻭﺣﻰ ﺍ&= #65261; ﺍﺳﺖ. ﮐﻪ ﺍﻳﻨﻚ= ﺑﺎﻳﻦ ﻣﺮﺣﻠﻪ ﺑﺸﺮﻯ &= #65191;ﻮﺩ ﺭﺳﻴﺪﻩ.ﮐﻪ ﺍﮔ&= #65198; ﭘﺎﮐﺴﺎﺯﻯ ﺁﻥ &= #65193;ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65166; ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠ&= #65268;ﻪ ﻭ ﺗﺠﻠﻴﻪ ﻫﻔﺘ&= #64405;ﺎﻧﻪ ﺑﺸﻮﺩ' ﺁﻧﮕﺎﻩ = ﻫﻤﺰﺍﺩ ﺍﻟﻬﻰ ﺗﺎ ﺩﺭﺟ&= #65258; ﺭﻭﺡ القُدُس = ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65198;ﺳﺪ. ﮐﻪ ﻣﺎ ﺍﺻﻄﻠﺎ&= #65187;ﺎ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ ﻣﻴﮕﻮﺋﻴﻢ. ﮐﻪ = ﻣﺤﻤﺪ ﺳﺎﻟﻚ'ﺑﺎ ﻋﺰﻡ = ﻓﻮﻕ ﺍﻟﻌﺎﺩﻩ ﺧﻮﺩ &= #64400;ﺎﺷﻒ (ﻧﻮﺭ ﻗﺎﺋﻢ) ﻧﻮ= ;ﻉ ﺑﺸﺮ'ﻳﺎ ﻗﺎﺋﻢ = ﺁﻝ ﻣﺤﻤﺪ'ﻳﻌﻨﻰ ﺍ&= #65247;ﮕﻮﻯ ﺗﻤﺎﻣﻰ ﮐﺎﻣﻠ&#= 65166;ﻥ ﻣﺤﻤﺪﻯ ﻃﻮﻝ ﺗ&= #65166;ﺭﻳﺦ ﻫﺎﻯ ﺁﻳﻨﺪﻩ ﺭ&= #65203;ﻴﺪ.ﮐﻪ ﻣﺴﻴﺢ ﺑﺎﻟﺎﺗ&#= 65198;ﻳﻦ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻗ&= #65170;ﻞ ﺍﺯ ﻣﺤﻤﺪ'ﺗﻨﻬ&= #65166; (ﺑﻌﺮﺵ ﺍﻳﻦ ﺭﻭ= ﺡ القُدُس) ﺭﺳﻴ= ﺪ.ﻭ ﻧﻪ ﺑﻨﻮﺭ ﻭ ﺑﺪ= ﺭ ﻣﻨﻴﺮ ﻗﺎﺋﻢ ﺭ&= #65167;ّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ.&= #65261; ﻧﺎﻡ ﺟﺒﺮﺋﻴﺎ&#= 65245; ﻳﺎ= ﮔﺒﺮﻳ= ;ﺎﻝ ﺑﺂﻥ ﺩﺍﺩ'ﮐﻪ ﺯ= ﺭﺩﺷﺖ ﺑﺎﻟﺎﺗﺮﻳﻦ ﻣ&#= 65240;ﺎﻡ ﺭﻭﺣﻰ ﻗﺒﻞ ﺍﺯ = ﻣﺴﻴﺢ' ﺣﺘﻰ ﺍﺯ ﻧﺎﻡ ﺟ= ﺒﺮﺋﻴﻞ ﭼﻪ ﺭﺳﺪ'ﺑﺮﺏّ &= #65197;ﺣﻤﺎﻥ ﺧﺒﺮ ﻧﺪﺍﺷﺖ.<o:p></o:= p> ﭘس ﺍﻧﺴ= ﺎﻥ ﺩﺭ ﻫﺮ ﺣﺎﻝ'ﺃﺳ= ﻴﺮ ﻧﻴﺮﻭﻫﺎﻯ ﺑﺎ&#= 65247;ﺎﺗﺮ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194; ﺣﺘﻰ ﺍﮔﺮ ﻣﺎ ﺍ= ﺭﻭﺍﺡ ﺷﻴﻄﺎﻧﻰ ﺣﻘﻴ&#= 65198;ﺗﺮ ﻣﻴﮕﻮﺋﻴﻢ'ﮐﻪ &= #65169;ﻌﮑس ﻣﺴﻴﺮ ﺗﮑﺎﻣﻞ &= #65165;ﻟﻬﻰ'ﺑﺠﻬﻨّA= 252;ﻬﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ ﮐﺎ&#= 65197;ﻣﺎﻫﺎ ﻣﻴﺒﺮﺩ ﺗﺎ ﮔﺬ&= #65207;ﺘﻪ ﻫﺎ ﺭﺍ ﺩﻭﺑﺎﺭ&= #65257; ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ ﺗﮑﺮﺍﺭ ﺩﺭ ﺁﻳ&= #65256;ﺪﻩ ﻫﺎﻯ ﻧﻮﻋﻰ ﺑﻨ&= #65252;ﺎﻳﺪ. ﻫﻤﻪ ﺍﻳﻦ ﻣﺮﺍ&= #65175;ﺐ ﺍﺭﻭﺍﺡ ﻓﺮﺩﻯ'&= #65169;ﺮﺣﺴﺐ ﻗﻮﺍﻧﻴﻦ ﻭﺟﻮ&#= 65193;ﻯ ﺧﻮﺩ ﻋﻤﻞ ﻣﻴﮑ&= #65256;ﻨﺪ.ﺻﻔﺎﺕ ﻭ ﺍﺣﻮﺍﻝ ﻭ ﮐﺮ= ﺍﻣﺎﺕ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﻧﺪ.ﮐﻪ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﻣﻴﮑﻨﻨﺪ.ﻭ ﺑﺪ&= #65261;ﻥ ﻗﻬﻘﺮﺍ ﻭ ﺳﻘﻮ&= #65217; ﻣﻘﺎﻣﻰ ﺑﺒﺎﻟ&#= 65166; ﻣﻴﺮﺳﻨﺪ. ﺗﺎ ﺩ= ﺭﻧﻮﻉ ﺑﺸﺮﻯ ﭘس= ﺍﺯ ﮐﺴﺐﻋﻘﻞ'ﮐﻪ ﺍ&= #64404;ﺮ ﻳﺎﺩﺁﻭﺭﻯ ﻋﻬ&#= 65194; ﺍﻟﺴﺖ ﺧﻮﺩ'ﺍﺯ = ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ ﺑﺎ ﺷﻬ&= #65262;ﺩ ﺁﺧﺮ ﺑﻴﺎﺑﺪ'ﻭ&= #65169;ﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻓﻮﻕ ﺍﻟﻌﺎﺩﻩ &= #65183;ﺎﻟﺐ ﺧﻮﺩ' ﺑﺘﺤﻘﻖ ﮐ= ﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﻣﻴ= 5204;ّﺮ ﺑﭙﺮﺩﺍﺯﺩ' ﮐﻪ = ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194; ﺩﺭ ﺟﻬﺎﻥ ﻧﻴﺰ = ﺑﺮﻭﺩ ﻭﻟﻰ ﺃﮐثرﺍ ﺩ= 5197; ﻏﻔﻠﺖ ﻭ ﻓﺴﺎﺩ = ﻭﮔﻨﺎﻩ ﺳﻠﻮﮐﻰ'ﺍﻳﻦ ﮐ&= #65198;ﺍﻣﺎﺕ </spa= n>ﺑﺎﻟﻔﻌﻞ ﺭʋ= 65; مصرف ﺳﻮﺧﺖ ﻟﺬﺕ ﺟﻨ&= #65204;ﻰ ﻭ ﺟﺴﻤﻰ ﻭﺫﻫﻨ&= #65264; ﻭ ﺳﺮﮐﺸﻰ ﻓﻄﺮ&= #65173; ﺧﻮﺩ'ﻭ ﺣﺘﻰ ﺑﻨ= ﺎﻡ ﺑﺎﻃﻞ ﻋﺒﺎﺩﺍ&#= 65173; ﻗﺸﺮﻯ ﻣﺬﻫﺒﻰ &= #65261;ﺩﻳﻨﻰ ﺩﺭ ﻫﻤﻪﺍﺩﻳﺎ&#= 65253; ﺭﺳﻤﻰ ﻭ ﺍﺳﻤﻰ = ﻏﻴﺮ ﺳﻠﻮﮐﻰ'ﮐﻪ ﺍﺯ = ﻫﻢ ﺍﮐﻨﻮﻥﻋﻤﻠﺎ &#= 65169;ﺠﺎﻯ ﺗﻌﺎﻟﻰ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﻭﻧﻮﻋﻰ'ﺧﻮﺩﺭ&#= 65165; ﺑﭙﺎﺋﻴﻦ ﺗﺮ ﻓ&= #65198;ﻭﻣﻴﺒﺮﻧﺪ.ﺗ= 5166; ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﮐﻢ ﻋﻘﻞ ﺗﺮ ﻭ ﺩﻳﻮ= ﺍﻧﻪ ﻭ ﻧﺎﺑﺴﺎﻣﺎﻧ&#= 65264; ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﻭ = ﭘﺮﻳﺸﺎﻧی ﻤﻴﻴﺎﺑﻨﺪ.ﻭ ﭘ&= #1587; ﺍﺯ ﻣﺮﮒ ﻧﻴﺰ ﺩ= ﻭﭼﺎﺭ ﮐﺎﺭﻣﺎﻯ ﻧﺴﺦ &= #65261;ﻣﺴﺦ ﺑﺪﺗﺮ'ﻭ ﺣﺘﻰ ﻓ= ﺴﺦ ﮔﻴﺎﻫﻰ ﻭ ﺭﺳﺦ = ﺟﻤﺎﺩﻯ ﻭﻭﺳﺦ ﺗﺤﺖ ﺟﻤ&= #65166;ﺩﻯ ﻧﻴﺰ ﻣﻤﮑﻦ ﺍﺳ&= #65174; ﺳﻘﻮﻁ ﻣﻘﺎﻡ ﺭ&= #65261;ﺣﻰ ﮐﻨﻨﺪ.ﺗﺎ ﻓﺴﺎ&= #65193; ﻭ ﮔﻨﺎﻩ ﻭ ﺍﻧﺤ= ﺮﺍﺗﻒ ﺍﻣﺮﻭﺯ ﺑﺸﺮﻯ &= #65153;ﻧﻬﺎ ﭼﻘﺪﺭ ﺑﺎﺷﺪ.ﺯ&= #65267;ﺮﺍ ﻣﻴﺒﻴﻨﻴﻢ'ﮐﺴ&#= 65166;ﻧﻰ ﮐﻪﺑﺎﻋث ﻣﺮﮒ &#= 65261; ﺳﺘﻢ ﻣﻴﻠﻴﻮﻧ&#= 65260;ﺎ ﺍﻧﺴﺎﻥ ﻣﻴﺸﻮ&#= 65255;ﺪ' ﻭ ﺑﺎ ﺍﺷﺎﺭﻩﺍ&= #65263; ﮐﺸﺘﺎﺭ ﻣﻴﮑﻨ&#= 65256;ﺪ'ﻭ ﻳﺎ ﺧﻮﺩﺭﺍ ﺣﺘ&= #65264; ﻧﻤﺎﻳﻨﺪﻩ ﺧﺪ&#= 65165;'ﻭﺷﺎﻳﺪ ﻫﻢ ﺧﻮﺩﺭﺍ ﺧﺪ&= #65165; ﻣﻴﺪﺍﻧﻨﺪ.ﮐﻪ &= #65169;ﻘﻮﻝ ﻗﺮﺁﻥ' ﻓﺮﻋﻮﻧ&= #65260;ﺎﻯ ﺯﻣﺎﻥ ﻫﺴﺘﻨﺪ.&= #64400;ﻪ ﺗﻔﺮﻋﻦ ﻭ ﺗﮑﺒ&= #1617;ﺮ ﻭ ﻓﺮّ ﮐﺎﺫﺏ ﺍ&= #65247;ﻬﻰ ﻣﺪﻋﻰ ﻫﺴﺘﻨﺪ.&= #65193;ﺭ ﺣﺎﻟﻴﮑﻪ ﻓﺮّ &#= 65165;ﻟﻬﻰ ﺧﺎﺹ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬﻰ ﻫﻤﻪ ﻭﻟﺎﻳﺘﻬ&#= 65166;ﻯ ﺳﻠﻮﮐﻰ' ﺩﺭ ﺑﺎ= ﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺁﻧﺎﻥ ﻣ&= #65268;ﺒﺎﺷﺪ.ﮐﻪ (ﻓﺮّﮔﺎﻥﻴﺎ ﻓ&#= 65198;ﻗﺎﻥ) ﻭ ﻓﺮﻫﻤﻨﺪ ﻭ ﻓ= ﺮﻫﻪ ﻭ ﻓﺮﻳﺪﻭﻥ'ﺑﺎ = ﺗﺎﺝ ﺷﺎﻫﻰ ﺍﻟﻬﻰ'ﺑ&= #65198;ﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻣﻴﮕﺮﺩﻧﺪ.ﻭ ﺑ&= #65240;ﻮﻝ ﻣﺤﻤﺪ ﺍﺯ ﺍﺑﺮ&= #65165;ﺭ ﺑّﺮّ ﻭﻓَﺮّ ʌ= 67;ﺎﻓﺘﮕﺎﻥ ﻫﺴﺘﻨﺪ.<o:p></o:p> ﭘس ﺍﻧﺴ= ﺎﻥ ﺩﺭ ﻋﺼﺮ ﻣﺎ'ﺍﻧ= ﺴﺎﻥ ﺃﺷﺮﻑ ﻣﺨﻠﻮﻗ&#= 65166;ﺕ ﻫﺴﺖ. ﺑﺨﺼﻮﺹ ﻣ= ﺴﺘﻌﺪﺍﻥ ﺳﻠﻮﻙ ﻭ ﺷﺎﻫﺪ&= #65165;ﻥ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ'ﻭ ﺑﻮﻳﮋﻩ ﺑﺎﺯﮔ&#= 65208;ﺘﮕﺎﻥ ﺷﺎﻫﺪ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ'ﺗﺎ ﺩﺭﻇﻬﻮﺭ ﻣﻬﺪ&#= 65263; ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ'&= #65193;ﺭ۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ ﺍﺯ ﺍﻣﺮﻭﺯ'ﮐﻪ = ﮐﺸﻒ ﻧﻮﺭ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺩﺭﺭﺣﻤﺎﻥ ﺭﺍ &= #65251;ﻴﻨﻤﺎﻳﺪ ﮐﻪ ﺃﺷﺮﻑ ﺣﻴﻮ&= #65165;ﻧﺎﺕ ﻭ انسان هاﻯ ﻧ= ;ﻮﻉ ﻓﻮﻕﺑﺸﺮﻯ ﺧﻮ&#= 65165;ﻫﻨﺪ ﺑﻮﺩ.ﮐﻪ ﺗﻨﻬﺎ = ﮐﺎﻣﻠﺎﻥ اﻣﺮﻭﺯ ﺑﺸﺮﻯ' &= #65251;ﺘﻮﻟﺪﻳﻦ ﺩﺭ ﺭﺟﻌﺖ ﻓﻮﻕ = ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #1604; ﺒﻌﺪ ﻣﻴﺸﻮﻧﺪ.&= #65261;ﺭﺏّ ﺭﺣﻤﺎﻥﻨﺎﺩﻳ= 5194;ﻩ ﺍﮐﻨﻮﻥ ﺑ= ﺮﺗﺮﻳﻦ ﺣﮑﻤﺘﻬﺎ ﻭ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﻭ ﺗﺄثیرﺍﺕ ﺍA= 197;ﻭﺍﺡ ﺑﺎﻟﺎﺗﺮ ﺭﺍ'ﺑ&= #65208;ﺎﻫﺪﺍﻥ ﻋﺮﺵ ﺧﻮﺩ ﻣﻴﺪ&= #65259;ﺪ. ﻭﺗﺎﺯﻧﺪﻩ ﺑﺎ&#= 65207;ﻨﺪ.ﻭ ﻫﺮﭼﻪ ﺭﻭﺣﻰ ﺷ&= #65166;ﻳﺴﺘﻪ ﻧﻮﻉ ﺣﻘﻴﺮﺗﺮ&#= 65263; ﺑﺎﺷﺪ'ﺑﺎ ﻣﺮﺍ&= #65175;ﺐ ﭘﺎﺋﻴﻦ ﺗﺮ ﺍﻟ&= #65260;ﻰ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺭ&#= 65193;.ﻭﻟﻰ ﺍﮔﺮ ﺍﺯ ﺍﻳﻦ ﺭ= ﺍﺑﻄﻪ ﺑﻰ ﺧﺒﺮ ﻭ ﺃثر &= #65169;ﺎﺷﺪ'ﺗﻨﻬﺎ ﺧﻮﺩﺵ ﺭﺍ ﻣﺴﺘ&= #65240;ﻞ ﺩﺭ ﺗﻔﮑّﺮ ﻭ ﺻ&= #65166;ﺣﺐ ﻫﺮ ﻫﻨﺮ'ﻭ ﺑﺎ ﺍ= ;ﻓﮑﺎﺭ ﻭ ﺁﺯﺍﺩﻯ ﺗﺼﻮ&= #65197; ﻣﻴﮑﻨﺪ.ﮐﻪ ﺍﻳ&= #65254; ﺧﻮﺩﻓﺮﻳﺒﻰ ﺑ&#= 65200;ﺭﮒ ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166;ﻯ ﻏﻴﺮ ﺍﻟﻬﻰ ﺍﺳ&= #65174;. ﮔﻮﺋﻰ ﻧﺸﺨﻮﺍ&#= 65197; ﻓﻀﻮﻟﺎﺕ ﺩﻳﮕ&#= 65198;ﺍﻥ ﺑﺪﺗﺮ ﺍﺯ ﺧﻮﺩ = ﻣﻴﮑﻨﺪ. ﻭ ﭼﺸﻢ ﺑﺴﺘﻪ ﺑ= ﺪﻭﺭ ﻣﺪﺍﺭﻯﻤﻴﮕﺮ= 5193;ﺩ'ﻭ ﺗﺼﻮﺭ ﺣﺮﮐﺖ ﺑ&= #64345;ﻴﺶ ﺩﺍﺭﺩ <o:p></o:p> ﮔﻮﺗﻪ ﻣ= ;ﻴﮕﻮﻳﺪ'ﻭﻗﺘﻰ ﺍﻟﻬﺎﻡ ﻧﺎﮔﻬ&#= 65166;ﻧﻰ ﻭﺍﺭﺩ ﻣﻴﺸﻮﺩ'&= #65235;ﮑﺮ ﻣﻴﮑﻨﻰ ﮐﻪ ﺗﻮ = ﻭﺍﺳﻄﻪﺍﻯ ﺑﻴﺸﺘﺮ ﻧﻴﺴﺘ&#= 65264;.ﻭﺯﺑﺎﻥ ﺣﺎﻝ ﻧﻴﺮﻭﻯ ﻓ&= #65166;ﺋﻘﻰ ﺑﺮ ﻃﺒﻴﻌﺖ ﻣﻴ&= #65170;ﺎﺷﻰ. ﮐﻪ ﺑﺮﺍﺳﺘﻰ ﺗ&= #65252;ﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﺑﻘ&#= 65262;ﻝ ﻗﺮﺁﻥ'ﻭﺳﻴﻠﻪ &= #65261;ﻭﺍﺳﻄﻪ ﺍﻧﺠﺎﻡ ﺧﻮﺍﺳ&#= 65176;ﻪ ﻫﺎﻯ ﺧﺪﺍﻭﻧﺪ &= #65259;ﺴﺘﻨﺪ.ﮐﻪ ﻣﻴﮕﻮﻳﺪ ﻫﺮ ﮐ&= #65166;ﺭﻯ ﮐﻪ ﺑﺨﻮﺍﻫﺪ ﺑ&= #64401;ﻨﺪ'ﺑﻮﺳﻴﻠﻪ= 5165;ﻯ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194;. ﻭ ﺳﺎﻟﻚ ﻧﻴﺰ ﻭ= ﺳﻴﻠﻪ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭ ﻫﻢ ﺗﻤﺎﻡ ﺍﻧﺴ&= #65166;ﻧﻬﺎﻯ ﺭﺍ ﻣﻰ ﺑﻴﻨﻴﻢ'= ﮐﻪ ﺭﻓﻊ ﻧﻴﺎﺯ ﻳﮑ&= #65194;ﻳﮕﺮ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﺧ= ﺪﺍﻭﻧﺪ ﺧﻮﺍﺳﺘﻪ ﺑﺎﺷ&#= 65194;.ﻭﻣﺘﻔﮑّﺮ ﻭ ﻫﻨﺮﻣﻨﺪ ﻧﻴ&= #65200; ﭼﻨﺎﻥ ﻣﻴﮑﻨﺪ. = ﺩﺭ ﺍﻳﻨﺠﺎ ﻭﺣﻰ ﺍ&= #65247;ﻬﻰ ﺑﺼﻮﺭﺕ ﻋﺸﻖ ﻭ = ﺟﻨﻮﻥ'ﻭ ﻣﺤﺮﻙ ﻭ ﻫﻴﺠﺎ&= #65253; ﺁﻭﺭ ﻣﻴﺒﺎﺷﺪ. = ﮐﻪ ﺑﻌﺪﺍ ﺻﺎﺣﺐ ﻭ&= #65187;ﻰ ﻭ ﺍﻟﻬﺎﻡ ﺧﻮﺩ&= #65197;ﺍ ﻣﺴﻤﻮﻉ ﻭ ﻣﻔﻬ&= #65262;ﻡ ﻣﻴﻴﺎﺑﺪ.ﮔﻮﺋ&#= 65264; ﺍﻧﺴﺎﻥ ﺑﺪﻭﻥ &= #65183;ﺴﺘﺠﻮ ﻫﺮﭼﻴﺰﻯ ﺭﺍ ﻣ&= #65268;ﻴﺎﺑﺪ.ﺍﻳﺪﻩ= 5165;ﻯﭼﻮﻥ ﺑﺮﻕ ﺩﺭ ﺫﻫﻦ ﻭ= ﺩﻝ ﻣﻰ= ﺟﻬﺪ'᥾= 1;ﺟﺎﻯ ﺗﺮﺩﻳﺪ ﻭﺍﺧﺘ&#= 65268;ﺎﺭﻯ ﺑﺮﺍﻯ ﺷﺨﺺ ﻧﻤ&= #65264; ﮔﺬﺍﺭﺩ. ﺍﻧﺴﺎ&= #65253; ﻫﺮﭼﻪ ﺣﻴﻮﺍﻧ&#= 65264; ﺗﺮ ﺑﺎﺷﺪ'ﺩﻭﺭ = ﺗﺮ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65203;ﺖ.ﮔﻮﺋﻰ ﺩﺭ ﻇﺎﻫﺮ ﻣﺨﺘ&= #65166;ﺭ ﺗﺮ ﻭﺁﺯﺍﺩ ﺗﺮ = ﻭﺧﻮﺩﺳﺮ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻫﺮ&= #64380;ﻪ ﺍﻧﺴﺎﻥ ﻣﻠﮑﻮ&#= 65175;ﻰ ﺗﺮ ﻭ ﻧﺰﺩﻳﮑﺘ&= #65198; ﺑﺨﺪﺍ ﻭ ﺑﺎ ﺗﺰ= ﮐﻴﻪ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5169;ﻴﺸﺘﺮ' ﻭ ﺗﻮﺳّﻠﺎﺕﻋ= 5170;ﺎﺩﻯ ﺑﺎﺷﺪ' ﺧﻮﺩ ﺭﺍ= بی اﺧﺘﻴﺎﺭﺗﺮ ﻣ= 5268;ﻴﺎﺑﺪ. ﮐﻪ ﺩﺭ ﺗﺴﻠﻴﻢ = ﺑﻮﺩﻥ ﺭﺍ ﻭﻇﻴﻔﻪ ﺧﻮ&= #65193; ﻣﻴﺪﺍﻧﺪ.ﺗﺎ ﺟ&= #65166;ﺋﻰ ﮐﻪ ﺍﻧﺴﺎﻥ ﺩﺭ = ﺧﻠﺴﻪ ﻭ ﺣﺎﻟﺖ ﺻﻤﺪﻳ&= #1617;ﺖ' ﺧﻮﺩﺭﺍ ﻫﻢ ﺩﺭ = ﻣﻴﺎﻥ ﻧﻤﻰ ﺑﻴﻨﺪ.ﮐﻪ = ﻫﺮﭼﻪ ﻣﻴﺸﻨﻮﺩ ﻭ ﺑﺪ&= #65247;ﺶ ﻣﻴﺮﺳﺪ'ﺧﺎﺭﺝ &= #65165;ﺯ ﺍﺭﺍﺩﻩ ﻭﺍﻧﺘ&#= 65224;ﺎﺭ ﻭ ﺗﻮﻗّﻊ ﺍﻭ ﺑ&= #65262;ﺩﻩ. ﻭ ﭼﻮﻥ ﺍﻧﻔﺠﺎ&= #65197;ﻯ ﺳﺨﺖ ﺑﻮﻯ ﺣﻤﻠ&= #65258; ﻣﻴﮑﻨﺪ'ﮐﻪ ﺿﻤ&= #65254; ﺑﻰ ﺍﺧﺘﻴﺎﺭﻯ'&= #65261; ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﻴ= ﺎﻥ ﻧﺪﻳﺪﻥ'ﻧﻴﺮﻭ&#= 65263; ﺍﻟﻬﻰ ﺩﺭ ﻭﻯ ﭘ= ﻴﺪﺍ ﻣﻴﺸﻮﺩ.<o:p></o:p> ﺍﺑﺪﺍﻉ= ﻫﻨﺮﻯ ﻭ ﺑﻴﺎﻥ ﺍﻟﻬﻰ'= ﻭ ﻫﺮ ﻓﮑﺮﻏﻴﺮ ﻣ&= #65256;ﺘﻈﺮﻩﺍﻭﻟﻴA= 166; ﺣﻮﺍﻟﻰ ﺗﺎﺯﻩ &= #65251;ﻴﻴﺎﺑﻨﺪ'ﮐﻪ ﺳﺎﺑﻘﻪﺍﻯ ﻫﻢ &= #65255;ﺪﺍﺷﺘﻪ ﺍﺳﺖ. ﺑﺎﻟﻌﮑس &= #65153;ثاﺭ ﺑﺰﺭﮔﻰ ﺭﺍ ﺍﺯ = ﻫﻨﺮﻣﻨﺪﺍﻥ ﺳﺮﺍﻍ ﺩﺍﺭﻳﻢ' = ﮐﻪ ﺁﺭﺍﻡ ﻭ ﺑﺎ ﺗﻔ= ﮑّﺮﻭ ﺗﺄﻧّﻰ ﺑﺪﺳﺖ &#= 65153;ﻣﺪﻩ'ﮔﺮﭼﻪ ﺍﺯ ﺷﻴﻄﺎﻥ ﻭ ﺍ= ﻟﻬﺎﻡ ﺷﺪﮔﺎﻥ ﺁﻥ ﺣﺮ&= #65235;ﻰ ﻧﺰﺩﻩ ﺍﻧﺪ.ﺩﺭ<= /span> </spa= n>ﺣﺎﻟﻴﮑﻪ ﺳʋ= 66;ﻟﮑﺎﻥ ﻋﺎﻣﻞ ﻭ ﺳﺎﻟﻢ = ﻭ ﻋﺎﺷﻖ' ﺑﺎ ﮐﻨﺘ= ﺮﻝ ﻧﻔس ﻧﻤﻰ ﺧﻮﺍ&#= 65259;ﻨﺪ'ﺍﺯ ﭘﻴﺶ ﺧﻮﺩ ﻭ ﺑﻤ= ﻴﻞ ﻭ ﻫﻮس ﺧﻮﻳﺶ'ﮐ&= #65166;ﺭﻯ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨ&#= 65194;.ﮐﻪ ﺩﺭﻭﻧﺸﺎﻥ ﺟﻮ&#= 65207;ﺶ ﻭ ﺑﻴﺮﻭﻧﺸﺎﻥ &= #65153;ﺭﺍﻡ ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ .= <o:p></o:p> ﭘ= ﻴﺮﻭﺍﻥ ﺭﻭﻣﺎﻧﺘﻴﺰﻡ'&#= 65251;ﺴؤﻝ ﺗﺮﻭﻳﺞ ﺍﻫﻤﻴ&#= 1617;ﺖ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ.&= #65267;ﻌﻨﻰ ﻋﺎﺭﻓﺎﻥ ﺍﻟﻬ&#= 65264;' ﻳﺎ ﺣﺘﻰ ﻣﺘﺸﺒ&= #1617;ﻬﺎﻥ ﺑﻌﺮﻓﺎ'ﺍﺯ ﮐﺸ&= #65268;ﺸﺎﻥ ﻭ ﺁﺧﻮﻧﺪﻫﺎ'ﺍ&= #65247;ﻬﺎﻡ ﺭﺍ ﻣﻄﺮﺡ ﻣﻴﮑ&= #65256;ﻨﺪ.ﺯﻳﺮﺍ ﺃﻧﺒﻴﺎ ﻭ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ' ﻫﻤﻴﺸﻪ = ﭼﻨﻴﻦ ﮔﻔﺘﻪﺍﻧﺪ.ﻭ ﺑ&= #65228;ﻨﻮﺍﻥ ﻳﻚ ﻫﻨﺮﻣﻨﺪ ﺍ&= #65247;ﻬﻰ'ﺍﺯ ﺍﺭﺍﺩﻩ ﺧﻮﺩ ﺻ&= #65188;ﺒﺖ ﻧﮑﺮﺩﻩﺍﻧﺪ.ﻭ &= #65259;ﺮﭼﻪ ﮔﻔﺘﻪﺍﻧﺪ'ﺍﺯ &= #65165;ﻟﻬﺎﻡ ﻭﻭﺣﻰ ﻭ ﺩﺍﺩﻩ = ﻫﺎﻯ ﺍﻟﻬﻰ ﮔﻔﺘﻪﺍ&#= 65255;ﺪ.ﻭﺁﻧﺮﺍ ﻭﺍﺭﺩ ﺍﻟﻬﻰ ﻣ&= #65268;ﺨﻮﺍﻧﻨﺪ. ﻓﮑﺮ ﺍﻟﻬﺎﻡ ﺑ&= #65198;ﺍﻯ ﻣﺪﻋﻴﺎﻥ ﻫﻨﺮ' = ﮐﻪ ﺷﺎﻳﺪ ﻫﻢ ﻫﻨﺮ&= #65251;ﻨﺪ ﻧﺒﺎﺷﻨﺪ' ﻓﺮﺻ&= #65174; ﺩﺍﺭﻧﺪ'ﮐﻪ ﺗﻈ&= #65166;ﻫﺮ ﺑﺎﻳﻨﮑﻪ ﺻﺎﺣ&#= 65168; ﮐﺸﻒ ﻭ ﺷﻬﻮﺩ ﻭ= ﺧﻴﺎﻟﺎﺕ ﻭﺍﺭﺗﺒﺎﻃﺎﺕ &#= 65165;ﻟﻬﻰ ﻭ ﺻﺎﺣﺐ ﻭﺣﻰ ﻫ= ﺴﺘﻨﺪ.ﮐﻪ ﺷﺎﻳﺪ ﻫﻢ ﻋﻴﺐ = ﮐﺎﺭ ﺧﻮﺩﺭﺍ ﺑﻌﻬﺪ&#= 65257; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﻴﮕﺬﺍﺭﻧﺪ. ﺍﻣﺎ ثاﺑﺖ ﻧﻴ= 5204;ﺖ'ﮐﻪ ﺍﻳﻨﺎﻥ ﻫﻤﺎﻥ &= #65165;ﺭﺗﺒﺎﻁ ﺍﻟﻬﻰ ﭼﻮﻥ ﻋﺎ&= #65197;ﻓﺎﻥ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﻨﺪ.ﻭ ﺗﻨﻬ&= #65166; ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ &= #65207;ﻬﻮﺩﻯ ﺧﻮﺩ'ﻭ ﻳﺎ ﺑﺮﺭ= ﺳﻰ ﺍﻓﮑﺎﺭ ﻭ ﺍﻋﻤ&= #65166;ﻝ ﻭ ﮔﻔﺘﺎﺭﻫﺎﻯ &= #65153;ﻧﻬﺎﺑﺮﺍﻯ ﺻﺎﺣﺒﺎﻥ ﻭﺣﻰ &= #65165;ﻟﻬﻰ ﺭﻭﺷﻦ ﻣﻴﮑﻨﺪ.&= #64400;ﻪ ﭼﻘﺪﺭ ﺍﻳﻨﺎﻥ &= #65211;ﺎﺣﺐ ﻣﻘﺎﻣی الهی هستند. ﺍﻟﺒﺘ᥽= 8;ﻫﻤﻪ ﻗﺪﺭﺕ ﺗﺨﻴّﻠ= 5264; ﺩﺍﺭﻧﺪ'ﮐﻪﺑﺮ&#= 65187;ﺴﺐ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻞ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻭ ﻓﺼﻞ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ.ﻭ ﻧﻴﺰ ﮔﺎﻫﻰ ﺭؤ&#= 65267;ﺎﻫﺎﻯ ﺩﺭ ﺑﻴﺪﺍﺭﻯ' ﻭ= ﺣﺪﻳث ﻧﻔس ﻭ ﺻﺤﺒﺖ ﺑ&= #65166; ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭ&#= 65255;ﺪ.ﮐﻪ ﺳﺮﺍﺳﺮ ﻧﺘﻴﺠ&#= 65258; ﻣﻘﺎﻡ ﺭﻭﺍﻧﻰ &= #65261; ﺩﺭﺟﻪ ﭘﺎﮐﻰ ﺍ&= #65199; ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘ= ﻴﺪﻩ ﻫﺎﻯ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺷﺎ= ﻳﺪ ﻫﻢ ﺩﻭﭼﺎﺭ ﺍﻋ&= #65176;ﻴﺎﺩ ﺍﻳﻦ ﺍﺣﻮﺍﻝ ﺑ&= #65166; ﺣﺪﻳث ﻧﻔس ﺷﻮ= 5255;ﺪ'ﮐﻪ ﺑﺎ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﺧﻮﺩ ﺻﺤﺒﺖ ﻣﻴ&= #64401;ﻨﻨﺪ.ﻭﻟﻰ ﺁﻧﺮﺍ ﻭﺣﻰ ﺍﻟ&= #65260;ﻰ ﺍﻟﻬﺎﻡ ﺍﻟﻬﻰ &= #65251;ﻴﺪﺍﻧﻨﺪ. <o:p></o:p> ﺩﺭ ﻫﻨﺮ= ;ﻣﻨﺪﺍﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﻭ ﻏ= ﻴﺮ ﺍﻟﻬﻰ ﻧﻴﺰ'ﮐﻪ = ﺩﻭﭼﺎﺭ ﻫﻤﻴﻦ ﻋﻘﺪﻩ ﻫ&= #65166; ﻭ ﻋﻘﻴﺪﻩ ﻫﺎ ﺩ= ﺭ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻫﺴﺘﻨﺪ'ﺍﻧﺤﺮ&#= 65165;ﻓﺎﺕ ﻭ ﺣﺘﻰ ﻧﺪﺍﻧﺴ&= #65176;ﻪ ﺍﻋﺘﺮﺍﻓﺎﺗﻰ &#= 65193;ﺍﺭﻧﺪ ﮐﻪ ﺗﺄﮐﻴﺪﻯ ﺑ&= #65198; ﺍﺣﻮﺍﻝ ﺧﻮﺩ'ﺍ&= #65199; ﺍﻣﻮﺭ ﺻﺎﺩﻕ ﻭ = ﺗﻠﻘﺎﺋﻰ ﻭ ﺗﻠﻘﻴﻦ ﻭﺗﺨ&= #65268;ّﻠﺎﺕ ﺑﺎﺻﻄﻠﺎﺡ ﺍﺑ&#= 65194;ﺍﻋﻰ ﻣﻴﮑﻨﻨﺪ. ﻭ ﻫﻨ= ﺮﻣﻨﺪ ﺻﺤﺒﺖ ﺍﺯ ﺩﺭﻳ&= #65166;ﻓﺖ ﺍﺯ ﺩﺭﻭﻥ ﺧﻮﺩ = ﻣﻴﮑﻨﺪ.ﮐﻪ ﻧﺎﻡ ﻭﺣﻰ ﻭ ﺍﻟ= ﻬﺎﻡ ﺑﺮ ﺁﻥ ﻣﻴﮕﺬﺍ&= #65197;ﺩ ﻭﺑﺮﺣﺴﺐ ﺍﺣﻮ&#= 65165;ﻝ ﺧﻮﺩ ﺑﻮﺩﻩ'ﻭ ﺭ= ﺑﻄﻰ ﺑﺠﺎﻣﻌﻪ ﻭ ﺗﺎ&= #65197;ﻳﺦ ﺑﺸﺮﻯ ﻧﺪﺍﺭﺩ. = ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺍﻋﺘﺮﺍﻓ&#= 65166;ﺕ ﻣﻔﻴﺪ ﻣﺤﻘﻘﺎ&#= 65253; ﺳﺎﻳﮑﻮﻟﻮﮊﻯ &#= 65251;ﻴﺒﺎﺷﺪ. ﮔﻮﺋﻰ ﺑﻴﻤﺎﺭ &= #65175;ﺮ ﺍﺯ ﺩﻳﮕﺮ ﺍﻧﺴ&= #65166;ﻧﻬﺎﻯ ﺑﻴﻤﺎﺭ ﺩﺭ ﺭﻭ&= #65165;ﻥ ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﻧ= ﺒﺎﻳﺪ ﺯﻳﺎﺩ ﺑﺎﻳﻦ ﺍ&= #65193;ﻋﺎﻫﺎ ﺗﻮﺟّﻪ ﮐﺮﺩ. ﻳ&= #65228;ﻨﻰ ﺑﺤث ﺧﺪﺍ ﻭ ﺍﻟ&= #65260;ﺎﻡ ﺭﺍ'ﺩﺭ ﮐﺎﺭ ﻫﻨ= ﺮ ﻭ ﻋﻠﻢ ﻭ ﺯﻧﺪﮔ= ﻰ ﺍﻧﺴﺎﻥ'ﻭ ﺁﻳﻨ&= #65194;ﻩ ﻫﺎﻯ ﭘس ﺍﺯ ﻣﺮ&= #64402; ﭘﻴﺶ ﮐﺸﻴﺪ.ﮐﻪ = ﻫﻤﻪ ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﻣ&= #65166;ﺩﻯ ﭼﻨﻴﻦ ﺩﺳﺘﻮﺭ &= #65251;ﻴﺪﻫﻨﺪ. ﺍﻳن گوﻧﻪ ﻣﻄA= 166;ﻟﻌﺎﺕ ﺗﻨﻬﺎ ﻧﻤﻰ ﺗﻮ&= #65165;ﻧﺪ ﺍﺭﺯﺵ ﻭ ﻧﻮﻉ ﻣ= ﮑﺎﻧﻴﺰﻡ ﮐﺎﺭﻫﻨﺮﻯ'ﻭ ﺗ&= #65236;ﮑّﺮ ﮐﺴﻰ ﺭﺍ ﻧﺴﺒﺘ&= #65166; ﺭﻭﺷﻦ ﮐﻨﺪ.ﻭ ﺍ= ﺯ ﺗﺠﺮﺑﻴّﺎﺕ ﺷ= 5192;ﺼﻰ ﻭ ﺍﺣﻮﺍﻝ ﺧﺎﺹ = ﺁﻧﻬﺎ ﺑﺎ ﺧﺒﺮ ﺷﺪ. ﻭ ᤢ= 4;ﺮﺩﻩ ﻫﺎﺋﻰ ﺍﺯ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﺧﻮﺩ ﺑﺮﺩﺍﺭﻧ&#= 65194; . ﺍﻳﻦ ﺍﻋﺘﺮﺍﻓ= ﺎﺕ ﻣﺨﻠﻮﻃﻰ ﺑﺎ ﺗ&= #65262;ﺟﻴﻬﺎﺕ ﻋﻘﻠﻰ ﻭﺗﺨﻴّ= 5248;ﻰ ﮐﺎﺫﺏ ﻭ ﻧﺎﺭﺳ&= #65166;ﺋﻰ ﺷﺨﺺ ﻣﻴﺒﺎﺷﺪ &= #65165;ﻟﺒﺘﻪ ﺍﻳﻦ ﺍﺩﻋﺎﻫﺎ&#= 65263; ﻫﻨﺮﻯ ﻭ ﻧﻮﺁﻭ&= #65197;ﺍﻥ ﮐﺬﺏ ﻧﻴﺴﺖ'ﺩﺭ = ﺳﻄﺢ ﻋﻘﻞ ﻓﺼﻞ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺁﻧﻬﺎ ﺃﻣﺮﻯ ﻃ&= #65170;ﻴﻌﻰ ﻭ ﺩﺭﺳﺖ ﺍﺳﺖ ﻭ= ﻟﻰ ﻧﺎﻗﺺ ﺍﺳﺖ.ﮐﻪ = ﺍﻧﺴﺎﻥ ﺩﺭ ﻫﺮ ﻣﺮﺣﻠﻪ = ﺗﮑﺎﻣﻞ ﺭﻭﺍﻧﻰ ﻭ ﻓﮑﺮ&= #65263; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﺑﺎﻳﺪ ﺑﭙﺬﻳﺮ&#= 65193; ﮐﻪ ﺩﺭﺳﺖ ﻓﮑﺮ = ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﻣﻨﺎﺳﺐ ﻣﺮﺍﺗ&#= 65168; ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺎﻟﺎﺗﺮﻧﻴﺴ= 5174;'ﭼﻪ ﺭﺳﺪ ﺑﺮﺍﻯ ﺗﻮ&= #65247;ﺪ ﻣﺠﺪﺩ ﺑﺠﻬﺎﻥ &= #65193;ﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺳﻮﭘﺮ ﻣﻦ ﻫﺎ ﭼ= ﻪ ﺳﻮﺩ ﺩﺭ ﻧﻮﻉ ﻓ= ﻮﻕ ﺑﺸﺮﻯ ﻣﺘﻮﻟﺪ &= #65207;ﺪ' ﻭ ﮐﺎﻣﻠﺎ ﮐﻢ ﻋ= ﻘﻞ ﻧﺴﺒﺖ ﺑﺪﻳﮕﺮ&#= 65165;ﻥ ﺑﻮﺩ. ﮐﻪ ﻫﻢ ﺍﮐ= ;ﻨﻮﻥ ﻧﻴﺰ ﺩﺭ ﺍﻧﺴﺎ&= #65255;ﻬﺎﻯ ﺑﺸﺮﻯ ﻣﻰ ﺑﻴﻨ&= #65268;ﻢ.ﮔﻮﺋﻰ ﺭﻭﺣﻰ ﺣﻘﻴﺮ ﺩ&= #65197; ﻗﺎﻟﺐ ﻧﻴﮑﻮ ﻭ = ﻧﺎﺷﺎﻳﺴﺖ ﻣﺘﻮﻟﺪ ﺷﺪﻩ'ﮐ&= #65258; ﮐﻢ ﻋﻘﻞ ﺍﺳﺖ.ﻭ= ﺍﻟّﺎ ﺭﻭﺡ ﻗﻮﻯ ﺩﺭ ﺻ= ﻮﺭﺕ ﺟﺴﻤﻰ ﺿﻌﻴﻒ'ﺩ&= #65247;ﻴﻞ ﻗﺪﺭﺕ ﻋﻘﻠﻰ ﻧ&= #65268;ﺮﻭﻣﻨﺪ ﺷﺨﺺ ﺍﺳﺖ.ﮔﻮﺋ&= #65264; ﺩﺧﺘﺮﻯ ﭼﻮﻥ ﺯ&= #65267;ﺒﺎ ﺑﻮﺩ ﺩﺭس ﺩﺭﺳ&#= 65176;ﻰ ﻫﻢ ﻧﺨﻮﺍﻧﺪ'ﻭ = ﺑﺰﻳﺒﺎﺋﻰ ﺧﻮﺩ ﻣﻐﺮﻭﺭ ﺑ&= #65262;ﺩ.ﻭ ﺩﺧﺘﺮﻯ ﮐﻪ ﺯﺷ&= #65174; ﺍﺳﺖ ﻭ ﻧﻤﻴﺘﻮ&= #65165;ﻥ ﺍﻇﻬﺎﺭ ﻭﺟﻮﺩ &= #65169;ﻴﻦ ﺩﻳﮕﺮﺍﻥ ﮐﻨﺪ' = ﻧﺎﭼﺎﺭ ﺩﺭس ﺩﺭﺳﺘﻰ ﻣ&#= 65268;ﺨﻮﺍﻧﺪ ﻭ ﺩﺍﻧﺸﻤﻨﺪ ﻣ&= #65268;ﺸﻮﺩ ﮐﻪ ﺟﺒﺮﺍﻥ ﻧﻘ&= #65210; ﺟﻤﺎﻝ ﺍﻭ ﺑﺎﺷ&= #65194;. ﺗﻤﺎﻡ ﺍﻳﻦ ﺍﺩ&= #65227;ﺎﻫﺎ ﺍﺯ ﻣﮑﺎﻧﻴﺰﻡ &= #65261; ﺍﺯ ﺳﻄﺢ ﻣﻘﺎﻡ = ﺗﮑﺎﻣﻞ ﺭﻭﺍﻧﻰ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﺷﺨﺺ'ﺩﺭ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﺍﻭ ﺍﺳﺖ = ﻭ ﻋﻴﺐ ﮐﺎﺭ ﺁﻧﺎ&= #65253; ﺑﻰ ﺧﺒﺮ ﺑﻮﺩﻥ = ﺁﻧﻬﺎ' ﺍﺯ ﻧﻘﺶ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﻋﻘﺪﻩ ﺩﺍﺭ ﻣﻴ&= #65170;ﺎﺷﺪ. ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﺍ&= #65267;ﻦ ﻋﻘﺪﻩﻫﺎ ﺭﺍ ﺑ&= #65192;ﻮﺑﻰ ﻣﻰ ﺑﻴﻨﻨﺪ'ﻭ ﺣ= ﺘﻰ ﭘﺰﺷﻚ ﻣﻌﺎﻟﺞ &= #65197;ﻭﺍﻥ ﺩﺭﻣﺎﻧﻰ ﻣﻴﺸ&#= 65262;ﻧﺪ' ﮐﻪ ﺧﻮﺩﭘﺰﺷﻚ &= #65259;ﻨﻮﺯﺗﺰﮐﻴﻪ ﻧﻔس ﻭ ﺷﻔﺎﻯ ﺭ&= #65261;ﺍﻧﻰ ﻧﺪﺍﺭﺩ.<o:p></o:p> ﺍﻋﺘﺮﺍ= ﻓﺎﺕ ﺭﻭﺳﻮ ﻭ ﮔﻮﺗﻪ = ﻣﺪﺍﺭﻙ ﺗﺎﺭﻳﺨﻰ ﺩﺭﺳ&#= 65176;ﻰ ﻧﻴﺴﺘﻨﺪ ﻳﺎ ﺍ&= #65267;ﻨﮑﻪ ﮔﻮﺍﻫﻰ ﻫﺎﻯ ﺳ&= #65166;ﻳﮑﻮﻟﻮﮊﻳﻚ ﺩﺭﺳﺘﻰ ﺑﻮﺩﻩ &= #65169;ﺎﺷﻨﺪ.ﻧﺎﻗﺪ= 5267;ﻦ ﺑﻰ ﺧﺒﺮ ﺍﺯ ﺣﺎ= ﻝ ﺧﻮﺩﺷﺎﻥ ﭼﮕﻮ&#= 65255;ﻪ ﺣﻖ ﺍﻇﻬﺎﺭ ﻧﻈ&= #65198; ﺩﺭ ﺑﺎﺭﻩ ﺭﻭﺍ&= #65253; ﺩﻳﮕﺮﺍﻥ ﺩﺍﺭ&#= 65255;ﺪ.ﮔﺮﭼﻪ ﺩﺭ ﺍﻳﻦ ﺍﻋﺘﺮ&= #65165;ﻓﺎﺕ ﺻﺮﺍﺣﺖ ﻭ ﻣﻮﺿ&= #65262;ﻋﻴّﺖ ﻇﺎﻫﺮﻯ ﻫﺴﺖ.ﺯ&= #65267;ﺮﺍ ﺑﺪﺍﻥ ﺍﻳﻤﺎﻥ &= #65193;ﺍﺭﻧﺪ. ﺯﻳﺒﺎﺋﻰ ﺷﻨﺎ&#= 65203;ﺎﻥ ﺍﺯ ﻫﻠﻮﻳﺰﻡ ﻭ = ﻫﻠﻮﻳﻦ ﻭﻫﻠﻮﺳﻪ'ﻳﺎ ﻫ&= #65252;ﺎﻥ ﺧﻠﺴﻪ ﺭﻭﻯ ﻭﺍ&= #65239;ﻌﻰ ﺭﻭﺳﻮ ﺭﺍ ﻧﺸﺎ&= #65253; ﻣﻴﺪﻫﺪ.ﻭ ﻧﻪ ﺍ= ﻋﺘﺮﺍﻓﺎﺕ ﺻﺎﺩﻕ.ﮐﻪ ﻫﺮﮔ&= #65200; ﻧﻤﻴﺘﻮﺍﻥ ﮐﻨ&#= 65176;ﺮﻝ ﻭ ﺳﺎﻧﺴﻮﺭ ﺧﻮ&= #65267;ﺸﺘﻦ ﻧﮑﺮﺩ.ﻭ ﺍﺻﻄﻠ&= #65166;ﺣﺎ ﺧﻮﺩﺭﺍ ﺭﺳﻮﺍ &= #65255;ﻨﻤﻮﺩ.ﻭ ﺗﻨﻬﺎ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﻳﻦ ﻣﺸﮑﻠﺎﺕ</= span> </spa= n>ﺭﺍ ﻣﻴﺪﺍﻧʋ= 94;.ﻭ ﺍﮔﺮ ﺩﺭ ﺳﻠﻮﻙ = ﺗﺨﻠﻴﻪ ﻭ ﺗﺰﮐﻴﻪ ﻧﻔس &= #65197;ﻭﺍﻥ ﺑﺸﻮﺩ' ﺁﻧﮕﺎﻩ = ﺗﺠﻠﻴﻪﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺍﻟ&#= 65260;ﻰ ﺳﺮ ﻣﻴﺮﺳﻨﺪ.ﻭ&= #65259;ﺮ ﮐﺪﺍﻡ ﺩﺭ ﻳﻚ ﺗ= ﺰﮐﻴﻪ ﻋﻤﻴﻖ ﺗﺮ ﺍﺯ ﻗ= ﺒﻞ ﻭﺟﻬﺎﻧﻰ ﻋﻘﻞ &= #65261; ﺻﻔﺎﺕ ﻭ ﺍﺧﻠﺎ&= #65237; ﺍﻟﻬﻰ ﺗﺮ ﺩﺍﺭ&= #65193;. ﻣﻌﻤﻮﻟﺎ ﭘﺎﺳ&#= 65190; ﻫﻨﺮﻣﻨﺪﺍﻥ ﺩ&#= 65197; ﺑﺎﺭﻩ ﺍﺑﺪﺍﻋ&#= 65166;ﺕ ﻫﻨﺮﻯ ﺧﻮﺩ' ﻫﻤ= ﺮﺍﻩ ﺗﻤﺴﺨﺮ ﻭ ﺗﻮﺍ&= #65215;ﻊ ﻭ ﮐﺬﺏ ﻭﻭﻫﻢ ﺑ= ﺎﻃﻞ'ﻭ ﻣﺒﺎﻟﻐﻪ ﺩﺭ ﻧ&= #65268;ﮑﻮﺋﻰ ﻭ ﻣﺨﻔﻰ ﮐﺎﺭﻯ = ﺷﺪﻳﺪ ﺍﺯ ﺯﺷﺘﻰ ﻫﺎ ﻭ= ﻣﻌﺎﻳﺐ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑ= ﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﻣﻴﮕ&#= 65262;ﻳﻨﺪ. ﻭﻟﻰ ﺷﻨﻮﻧﺪﻩ &= #65231;ﻴﺮ ﺳﺎﻟﻚ ﮔﺮﻓﺘﺎ&#= 65197; ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65255;ﻰ ﺧﻮﺩ'ﻭ ﺗﺸﺘﺖ ﺍ= ﻓﮑﺎﺭ ﺑﺮﺣﺴﺐ ﺳﻠﺴﻠ&#= 65258; ﺧﻮﻳﺶ ﺍﻳﻦ ﺗﻮ&= #65183;ﻴﻬﺎﺕ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺭ&#= 65165; ﻣﻴﺸﻨﻮﻧﺪ'ﻭ ﭼ&= #65268;ﺰﻯ ﻧﻤﻰ ﻓﻬﻤﻨﺪ.ﻳ&= #65166; ﻧﺎﺩﺭﺳﺖ ﺭﺍ ﺑ&= #65166;ﺯ ﻧﺎﺩﺭﺳﺖ ﺗﺮ ﻣ&= #65268;ﻔﻬﻤﻨﺪ. ﻭﻗﺘﻰ ﮐﻪ ﺍﺯ ﺳ= ﺮﭼﺸﻤﻪ ﻭ ﻣﻨﺒﻊ ﻳﻚ ﺃث&= #1585; ﻫﻨﺮﻯ ﻣﻴﭙﺮﺳ&#= 65268;ﻢ' ﮐﻪ ﺍﺯ ﮐﺠﺎ ﺗﻘ= ﻠﻴﺪ ﮐﺮﺩﻩ' ﻳﺎ ﺍﻟﻬ= ﺎﻡ ﮔﺮﻓﺘﻪ'ﮐﻤﺘﺮ &= #65169;ﺪﺭﺳﺘﻰ ﺍﺯ ﺳﺮﭼﺸﻤﻪ ﻫ&= #65166;ﻯ ﻫﻨﺮ ﺧﻮﺩ ﻣﻴﮕ&= #65262;ﻳﻨﺪ ﻭ ﻋﻤﻠﺎ ﮐﺎﺭ ﺗ= ﻘﻠﻴﺪ ﻫﺎ ﺭﺍ'ﺩﻳﮕﺮﺍ&= #65253; ﺑﻰ ﺧﺒﺮ ﺍﺯ ﻣﻨ= ﺒﻊ ﺗﻔﮑّﺮ ﺁﻥ'ﺃﻣ&#= 65198;ﻯ ﺍﻧﺘﺰﺍﻋﻰ ﻣﻴ&#= 65192;ﻮﺍﻧﻨﺪ.ﻭ ﺍﻟّﺎ ﻫﻨﺮﻣﻨ= 5194; ﻭﺍﻗﻌﻰ ﺩﺭ ﺍﺑ&= #65194;ﺍﻉ'ﺑﺎﻳﺪ ﺗﺎﺭﻳﺦ ﺍﺑﺪﺍ&#= 65227;ﺎﺕ ﻭ ﺗﺪﺭﺝ ﺗﻐ= ﻴﻴﺮﺍﺕ ﻭ ﺗﮑﺎﻣﻠﺎﺕ ﻫ&= #65256;ﺮﺍﻭ ﺭﺍ ﺑﺮﺭﺳﻰ ﮐﺮ&= #65193;.ﺗﺎ ﺍﺑﺪﺍﻉ ﺁﺧﺮ ﺭ&= #65165; ﺍﺯ ﺍﻭ ﺩﺍﻧﺴﺖ.= ﻭ ﺍﻟّﺎ ﺍﺑﺪﺍﻋ= 5264; ﻧﺸﺪﻩ ﮐﻪ ﺗﮑﺎ&= #65251;ﻠﻰ ﻫﻢ ﺩﺭﺁﻥ ﻧﻴﺴ&= #65174;. ﺩﺭ ﺍﺑﺪﺍﻉ ﺍﻧ&= #65240;ﻠﺎﺏ ﻭ ﺟﻬﺶ ﺩﺭ ﺳﻄﺢ= ﻓﮑﺮ ﻭﮐﺎﺭ ﻫﻨﺮﻯ ﺩ&= #65267;ﺪﻩ ﻣﻴﺸﻮﺩ.ﻋﺠﺐ ﺍ&= #65267;ﻨﮑﻪ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳ&= #65190; ﺍﺗّﺤﺎﺩ ﻫﻨﺮ= 5251;ﻨﺪﺍﻥ ﺩﺭ ﺍﻳﻦ ﺍﺩﻋﺎ = ﺍﺳﺖ'ﮐﻪ ﻫﻤﮕﻰ ﻭﺳﻴﻠﻪ &= #65165;ﻟﻬﺎﻡ ﻫﺴﺘﻨﺪ.ﻭﻟ= ;ﻰ ﺍﺯ ﭼﻪ ﻣﻨﺒﻌﻰ ﺍﻟ&= #65260;ﺎﻡ ﮔﺮﻓﺘﻪﺍﻧﺪ'ﺣ&#= 65198;ﻓﻰ ﻧﻤﻰ ﺯﻧﻨﺪ.ﻭ ﻫ= ﻤﺎﻥ ﻣﺸﮑﻞ ﻓﻠﺎﺳﻔ&#= 65258; ﺍﻭﻟﻴﻪ ﻳﻮﻧﺎ&#= 65255;ﻰ ﺍﺳﺖ.ﮐﻪ ﺑﺮﺳﺮ = ﺳﺮﭼﺸﻤﻪ ﻣﻌﺮﻓﺖ'ﺍﺧﺘﻠ&#= 65166;ﻑ ﺍﺳﺎﺳﻰ ﭘﻴﺪﺍ &= #64400;ﺮﺩﻧﺪ.ﻭ ﻧﻪ ﺑﺮ ﺧﻮﺩ ﻣﻌ= ﺮﻓﺖ ﻭ ﺷﻨﺎﺧﺖ.ﻭ ﻋﺠ= ﻴﺐ ﺗﺮ ﺍﺗّﺤﺎﺩ ﺟ&#= 65166;ﻫﻠﺎﻥ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳ&= #65190;'ﮐﻪ ﺩﺭ ﺍﺗﺤﺎﺩ ﺍﻓ&= #64401;ﺎﺭ ﻭ ﻋﻘﺪﻩ ﻫﺎﻯ ﺧ= ﻮﺩ'ﺟﻬﺎﻥ ﺭﺍ ﺳﻮﺯﺍﻧﺪﻩ&#= 65165;ﻧﺪ. ﻭ ﻧﺎﻡ ﺁﻧﺮﺍ ﺍ= ﻧﻘﻠﺎﺑﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﻭﺳ&#= 65268;اﺴﻰ ﻭﻓﺮﻫﻨﮕﻰ ﻭﻣ&#= 65248;ّﻰ ﮔﺬﺍﺭﺩﻩﺍﻧﺪ.<o= :p></o:p> ﺩﺭ ﻫﻨﺮ= ;ﻫﺎﻯ ﺗﺸﮑﻴﻠﻰ ﮐﻪ ﺩ&= #65165;ﺭﻯ ﺷﮑﻞ ﻭﻣﻮﺿﻮﻉ &= #65169;ﺎﺷﺪ' ﺑﻴﺸﺘﺮ ﻫﻨﺮﻣ&#= 65256;ﺪﺍﻥ ﺍﺯ ﻃﺒﻴﻌﺖ ﺗﻘ&= #65248;ﻴﺪ ﮐﺮﺩﻩ'ﻳﺎ ﺍﺳﺘ&= #65240;ﺮﺍ ﻭ ﺍﺳﺘﺨﺮﺍﺝ ﻭ&= #65165;ﻗﻊ ﮐﺮﺩﻩﺍﻧﺪ ﻭﺩ&#= 65197;ﻣﻌﺎﺷﺮﺕ ﺑﺎ ﻣﺮﺩﻡ' ﺍﻳﺪ= ﻩ ﻫﺎﻯ ﺧﻮﺩﺭﺍ ﺍ&= #65199; ﺁﻧﻬﺎ ﮔﺮﻓﺘﻪ&#= 65165;ﻧﺪ.ﮐﻪﻧﺎﻡ ﺍﻟﻬﺎﻡ ﺑﺮﺁﻥ &= #64404;ﺬﺍﺭﺩﻩﺍﻧﺪ.= 5261; ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺗ&= #65192;ﻠﻴﻪ ﻫﺮﭼﻪ ﻋﻤﻴﻖ ﺗ&= #65198; ﺍﻓﮑﺎﺭ ﺍﻟﻬﻰ &= #65175;ﺮ ﺩﺍﺭﻧﺪ.ﻭﺍﻟّ= 5166; ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺍﻓﮑﺎﺭ ﺣﻘﻴﺮ&#= 65175;ﺮ ﻭﺣﻴﻮﺍﻧﻰ ﺗﺮ &= #65193;ﺍﺭﻧﺪ.ﮔﻮﺋﻰ ﺩﻳﻮﺍﻧﻪ ﻫﺎ ﻭ = ﮐﻢ ﻋﻘﻠﺎﻥ'ﻧﺘﺎﻳ&#= 65182; ﺗﻔﮑّﺮﺍﺕ ﺧﻮ= 5193; ﺭﺍ ﺑﻴﺎﻥ ﻣﻴﮑ&= #65256;ﻨﺪ.ﻭ ﻋﻤﻠﺎ ﮐﺎﺭﻫﺎ&#= 65263; ﻫﻨﺮﻯ ﮔﺬﺷﺘﻪ &= #65193;ﻳﮕﺮﺍﻥ ﺭﺍ ﻣﺤﺮﻙ ﺧﻮﺩ = ﮐﺮﺩﻩﺍﻧﺪ.ﻭ ﺍﮔﺮ ﺻﺎﺩﻕ ﺑﺎ&= #65207;ﻨﺪ.ﮔﺮﭼﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺗ&#= 65212;ﻮﺭ ﮐﺮﺩﻩﺍﻧﺪ' ﺗﻘ&= #65248;ﻴﺪﻯ ﮐﻪ ﺍﺯ ﻃﺒﻴﻌﺖ = ﻧﻤﻮﺩﻩﺍﻧﺪ' ﻗﺒﻠﺎ ﮐﺴﻰ ﭼﻨ&= #65268;ﻦ ﻧﮑﺮﺩﻩ.ﻭ ﺁﻧﻄ&= #65262;ﺭ ﺑﺮﺍﻯ ﮐﺎﺭ ﺧﻮ&= #65193;' ﺩﻧﺒﺎﻝ ﺍﺻﺎﻟ&#= 65174; ﻭ ﺳﺮﭼﺸﻤﻪ ﻣﻴ&= #65198;ﻭﻧﺪ.ﺷﺮﺍﻳﻂ ﻫﻨﺮﻯ ﺧﺎﺹﺑﺮ&#= 65261;ﺵﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ' ﮐﻪ ﺑﺮ ﺍﻭ= ; ﺩﻳﮑﺘﻪ ﮐﺮﺩﻩ. ﺍﮔﺮ ﺗﺠ= ﺮﺑﻪ ﻗﺒﻠﻰ ﺑﺮﺍﻯ ﻫ&= #65256;ﺮﻣﻨﺪ ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ' = ﻭ ﺍﮔﺮ ﺗﺠﺮﺑﻪ ﻗ&= #65170;ﻠﻰ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮﻯ = ﻧﻤﻰ ﺩﺍﺷﺖ'ﻧﻤﻰ ﺗﻮ&= #65165;ﻧﺴﺖ ﺍﻳﻨﻚ ﺑﺮﺩﺍﺷ&#= 65174; ﺧﻮﺩﺭﺍ ﺩﺭ ﻫﻨ&= #65198; ﺑﻴﺎﻥ ﻧﻤﺎﻳﺪ.&= #65261; ﺍﻳﻦ ﺗﻘﻠﻴﺪ ﺍ&= #65199; ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ' = ﮐﻪ ﺍﻭﺭﺍ ﻫﻨﺮﻣﻨ&#= 65194; ﮐﺮﺩﻩ ﺍﺳﺖ ﺣﺘ&= #65264; ﺩﺭ ﺍﻓﮑﺎﺭ ﺟﺪ&= #65267;ﺪ.ﻭ ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ &= #64400;ﻪ ﺍﻧﮑﺎﺭ ﺳﺎﺑﻖ &= #65267;ﺎ ﺍﺻﻠﺎﺡ ﻭ ﻳﺎ ﺗ= ﮑﻤﻴﻞ ﺷﺪﻩ ﻭ ﺗﺪﺭﺝ ﺗ= ﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﺩﺭ ﻓﮑ&= #65198; ﻭ ﻫﻨﺮ ﺗﻔﮑّﺮ &= #65261; ﺑﻴﺎﻥ ﺍﻓﮑﺎﺭ&#= 65205;ﺭﺍﺩﺍﺩﻩ'ﮐﻪ ﻓﻠﺎﺳﻔﻪ ﺍﻧﺠ&#= 65166;ﻡ ﻣﻴﺪﻫﻨﺪ ﻭ ﺣﺘ&= #65264; ﻣﺨﺎﻟﻒ ﺑﺎ ﺍﻓ&= #64401;ﺎﺭ ﺧﻮﺩ ﺳﺎﺯﻧﺪﻩ &= #65165;ﻓﮑﺎﺭ ﺟﺪﻳﺪ ﻣﻴﺸﻮﻧ&#= 65194;.ﻭ ﺑﻘﻮﻝ ﻣﻨﻄﻖ'ﻗ&= #65216;ﻴﻪ ﻋﮑس ﺧﻮﺩ ﺑﺨﻮ&#= 65193; ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. = ﭼﻮﻥ ﻗﻀﻴﻪﺍﻯ ﭘﻴﺪ&#= 65165; ﺷﺪ. ﻭ ﺩﺭ ﻭﺍﻗﻊ= ; ﻫﻨﺮﻣﻨﺪﺍﻥ ﺗﻨﻬﺎ ﻳﻚ ﻗﺴﻤ&= #65174; ﮐﻮﭼﮑﻰ ﺍﺯ ﺧﻮ&= #65193; ﺁﻧﻬﺎ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ.ﻭﻫﻤﺎﻥ ﻧﻮﺳﺎﺯﻯ ﻭ ﺗﮑ&= #65198;ﺍﺭ ﺟﺪﻳﺪﺗﺮ ﺍﺳﺖ.&= #65261; ﭼﻮﻥ ﻫﻨﺮﻣﻨﺪ &= #65197;ﻭﻯ ﺍﻣﻮﺭﻯ ﮐﻪ ﺁﮔ&= #65166;ﻫﺎﻧﻪ ﻋﻤﻞ ﻣﻴﮑﻨﻨﺪ &= #65261; ﺗﻤﺮﮐﺰ ﺩﺍﺭﺩ'&= #65165;ﻣﻮﺭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65197;ﺍ </spa= n>ﻧﺎﺩﻳﺪﻩ ﻣʌ= 68;ﮕﻴﺮﺩ. ﮐﻪ ﺳﺎﺯﻧﺪﻩ ﮐ&= #65166;ﺭ ﻫﻨﺮﻯ ﺍﻭ ﺍﺳﺖ.= ﻭﻟﻰ ﻧﺴﻠﻬﺎﻯ ﺑﻌﺪ&#= 65263; ﻣﻴﺘﻮﺍﻧﻨﺪ ﺍ&#= 65267;ﻦ ﺗﺄثیرﺍﺕ ﺩﻳʄ= 05;ﺮ ﺭﺍ ﺩﺭﻳﺎﺑﻨﺪ. = ﺑﺎ ﮐﻮﺗﺎﻩ ﺷﺪﻥ ﺯ&= #65251;ﺎﻥ'ﻭ ﻣﻮﺿﻮﻋﻰ ﺷﺪﻥ &= #65169;ﺤث ﻳﻌﻨﻰ ﺁﺑﮋﮐﺘ&#= 65268;ﻮ ﺷﺪﻥ ﺁﻥ'ﺟﺴﺘﻦ = ﺭﺍﺑﻄﻪ ﻫﺮ ﺗﺄثیر ﻭﺗA= 156;ثّر ﺳﺎﺩﻩ ﻣﻴﮕﺮﺩ&#= 65193;.ﻭﻟﻰ ﺑﺎﺯ ﻣﺪﺍﻡ ﺍﺑ&= #65194;ﺍﻉ ﻭ ﻧﻮﺁﻭﺭﻯ ﻫﻤ&= #64381;ﻨﺎﻥ ﻣﻄﺮﺡ ﻣﻴﻤﺎﻧ&#= 65194;. ﻭﻣﺠﻤﻮﻋﻪﺍﻯ &#= 65197;ﺍ </spa= n>ﺩﻧﺒﺎﻝ ﺧﻮʋ= 93; ﻣﻰ ﮐﺸﺪ.<o:p></o:p> ﺩﺭ ﻧﻈﺮ= ;ﻳﻪ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻓ&= #65198;ﻫﻨﮕﻰ ﺗﻔﺴﻴﺮ ﺍﺑﺪﺍ&#= 65225; ﻫﻨﺮﻯ'ﻧﻘﺶ ﺟﺎ&= #65251;ﻌﻪ ﺩﺭ ﻋﻤﻞ ﺍﺑﺪﺍ&= #65225; ﺗﺄﮐﻴﺪ ﻣﻴﺸﻮ&#= 65193;.ﭼﻮﻥ ﺍﺑﺪﺍﻉ ﺟﺪﻳﺪ'&= #65227;ﺒﻮﺭ ﺍﺯ ﺳﻄﺢ ﻋﻘﻞ ﺟ= ﻤﻌﻰ ﺍﺳﺖ. ﻭ ﺩﺭ ﺑﺎﺯ= ;ﮔﺸﺖ ﻣﺠﺪﺩ ﺑﺴﻄﺢ ﻋ&= #65240;ل ﺠﻤﻌﻰ'ﻧﻮﺁﻭﺭ&#= 65263; هاﻯ ﺒﺎ ﺍﻟﻔﺎ= 5221; ﻭ ﻗﻮﺍﺭﻩﻫﺎﻯ &= #65227;ﻘﻞ ﺟﻤﻌﻰ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ'ﺑﺎﺯ ﻧﺎﻣﻔﻬﻮﻡ ﺩﻳ&#= 64405;ﺮﺍﻥ ﻣﻴﮕﺮﺩﺩ.ﺍﻳﻨ&#= 65184;ﺎ ﻫﻨﺮ ﺭﺍ ﺻ᥽= 6;ﻌﺘﻰ ﻣﻴﺪﺍﻧﻨﺪ'ﮐﻪ &= #65251;ﺤﺼﻮﻝ ﺟﻤﻊ ﺍﺳﺖ.ﻭ ﻣﻌ= ﻴﺎﺭﻧﻮﺁﻭﺭﻯ'&#= 65259;ﻤﺎﻥ ﻣﻌﻴﺎﺭﻫﺎﻯ ﻓ&#= 65198;ﻫﻨﮓ ﺟﺎﻣﻌﻪ ﺍﺳﺖ.ﮐ&= #65258; ﺑﺄﺻﻞ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﺧﻮﺩ ﺑﺼﻮﺭﺕ ﻧ&= #65262;ﺁﻭﺭﻯ ﺑﺎﺯﮔﺸﺘﻪ ﺍﺳ&#= 65174;. ﺩﺭ ﺗﻌﻠﻴﻢ ﻫﻨ&= #65198;' ﺳﺮﺍﺳﺮ ﺍﺯ ﺟﺎ&= #65251;ﻌﻪ ﻭ ﻣﻌﻠﻤﻴﻦ ﺁﻣ&= #65262;ﺧﺘﻪ ﻣﻴﺸﻮﺩ.ﺳﺎﻟﮑ&#= 65166;ﻥ ﻧﻴﺰ ﺭﺍﻩ ﺧﺪﺍ = ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65197;ﺍ'ﺍﺯ ﺭﻩ ﺭﻓﺘﮕﺎﻥ ﻳ&= #65166;ﺩ ﻣﻴﮕﻴﺮﻧﺪ ﻭ ﺩ&= #65197; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 1602; ﺒﺎ ﻫﻤﺎﻥ ﻣﻌﻴ&= #65166;ﺭﻫﺎﻯ ﺯﻳﺮﺩﺳﺘﺎﻥ ﺻ&#= 65188;ﺒﺖ ﻣﻴﺸﻮﺩ'ﺗﺎ ﺟﻠ&= #65168; ﻧﻈﺮ ﺁﻧﺎﻥ ﺷﻮ&= #65193;. ﺩﺭ ﻭﺍﻗﻊ ﺍﺑﺪ&= #65165;ﻉ ﺗﻠﻘﻴﻦ ﺃﻣﺮ ﺟ&= #65194;ﻳﺪﻯ ﺑﺰﺑﺎﻥ ﻗﺪﻳﻢ &= #65175;ﺮ ﺍﺳﺖ.ﻭ ﻫﺮ ﺻﻨﻌ= ﺖ ﻧﻴﺰ ﻗﻮﺍﻧﻴﻦ &= #65191;ﻮﺩ ﺭﺍ ﺩﺍﺭﺩ.ﻭﺫﻭ&= #65237; ﺟﻤﺎﻟﻰ ﺟﻤﻊ'ﺑ&= #65166;ﻳﺪ ﺩﺭ ﺍﻳﻦ ﻗﻮﺍﻧ&= #65268;ﻦ ﻭ ﻗﻮﺍﺭﻩ ﻫﺎ ﻗ= ﺮﺍﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #65175;ﺎ ﺍﺻﻄﻠﺎﺣﺎﺕ ﻋ&#= 65248;ﻤﻰ ﺷﻮﺩ.ﻭ ﻣﻔﻴﺪ ﺑ= ﺮﺭﺳﻰ ﺗﺎﺭﻳﺨﻰ ﮔﺮﺩ&#= 65193;.ﻭ ﺁﻧﭽﻪ ﻫﺴﺖ.ﻭ ﻧ= ﻪ ﺑﻌﻨﻮﺍﻥ ﺫﻭﻕ &= #65153;ﻳﻨﺪﻩ ﻫﺎﻯ ﺟﺎﻣﻌﻪ. ﺻ= ﻨﻌﺖ ﻭ ﺗﮑﻨﻴﻚ'ﻣﺎﻧ&= #65256;ﺪ ﻃﺒﻴﻌﺖ'ﺫﺍﺗﺎ &= #65197;ﻧﮓ ﺍﺳﺘﺎﺗﻴﻚ ﺟﻤ&#= 65166;ﻟﻰ ﻧﺪﺍﺭﺩ.ﺑﻌﺪﺍ &= #65169;ﺎ ﺁثاﺭ ﻫﻨﺮﻣﻨA= 194;ﺍﻥ ﺟﻤﻴﻞ ﻭ ﺯﻳﺒﺎ = ﻣﻴﺸﻮﺩ. ﺯﻳﺮﺍ ﺟﺎﻣﻌﻪ &= #65193;ﺭ ﺍﻳﻦ ﺣﮑﻢ ﺍﺳﺘ&= #65166;ﺗﻴﻚ ﺟﻤﺎﻟﻰ ﻣﺸﺎﺭ&#= 64400;ﺖ ﺩﺍﺭﺩ.ﺁﻧﺎﻥ ﭘ&= #65204;ﻨﺪﻳﺪﻩﺍﻧﺪ'= 4400;ﻪ ﻧﺎﻡ ﺯﻳﺒﺎ ﺑﺮ&= #65153;ﻥ ﮔﺬﺍﺭﺩﻩ ﺷﺪﻩ. = ﺍﻟﺒﺘﻪ ﺑﺮﺍﻯ ﮐﺎﺭﻫﺎ&#= 65263; ﺑﺎﺯﺍﺭﻯ ﻭ ﮐﺴ&= #65168; ثرﻭﺕ'ﺩﺭ ﺑﺤث = 5175;ﮑﻨﻴﻚ ﺩﺭﺳﺖ ﺍﺳﺖ'ﻭﻟ&= #65264; ﺩﺭ ﺍﺑﺪﺍﻉ ﻓﮑ&= #65198;ﻯ ﻭﻫﻨﺮﻫﺎﻯ ﺑﺮ&#= 65175;ﺮ ﺍﺯ ﺳﻄﺢ ﻋﻘﻞ ﺟ= ﻤﻌﻰ'ﺳﺘﺎﻳﺶ ﺧﺪﺍﻭﻧﺪ ﻭ ﺍﻭ&= #65247;ﻴﺎ ﻟﺎﺯﻡ ﻣﻴﮕﺮﺩ&#= 65193;'ﻭ ﻧﻪ ﺳﺘﺎﻳﺶ ﭘﺎ&= #65163;ﻴﻦ ﺗﺮﻫﺎ.<o:p></o:p> ﺑﻨﻈﺮ ﻟ= ;ﺎﻟﻮ ﻣﺴﺄﻟﻪ ﺍﺭﺯﺵ &= #65183;ﻤﺎﻟﻰ ﺑﺴﺘﻪ ﺑﻨﻈﺮ ﺍ&= #65183;ﺘﻤﺎﻉ ﺍﺳﺖ. ﺑﺨﺼﻮﺹ ﺩ= ﺭ ﺍﺭﺯﺵ ﻣﺎﻟﻰ ﻭ = ﻗﻴﻤﺖ ﻳﻚ ﺃثر ﻫﻨﺮﻯ &#= 65261;ﻟﻰ ﺩﺭ ﺍﺭﺯﺵ ﺗﮑﺎ&= #65251;ﻞ ﻫﻨﺮﻯ ﻭ ᥷= 3;ﺭﺟﻪ ﺗﻌﺎﻟﻰ ﻫﺮ ﺍﺑ&= #65194;ﺍﻉ' ﺍﻳﻦ ﮐﺎﺭ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭﻧ&= #65258; ﺟﺎﻣﻌﻪ. ﺍﺭﺯﺵ = ﺟﻤﺎﻟﻰ ﺩﺭ ﻟﺬﺕ ﺯﻳﺒﺎ&= #65163;ﻰ ﺑﺮﺍﻯ ﻋﻮﺍم ا= 5203;ﺖ.ﺍﺭﺯﺵ ﺗﮑﻨﻴﮑﻰ ﻭ ﻋﻠ&= #65252;ﻰ ﻭ ﺍﺭﺯﺵ ﺗﮑﺎﻣ&= #65248;ﻰ ﻭ ﻋﻘﻠی هنر ﺍA= 247;ﻬﻰ' ﺧﺎﺭﺝ ﺍﺯ ﻫﻨﺮ = ﻣﺎﺩﻯ ﻭ ﺑﺎﺯﺍﺭﻯ ﻣﻴ&= #65170;ﺎﺷﺪ ﺗﺄثیر ﻣﻬﻢ ﺟA= 166;ﻣﻌﻪ ﺩﺭﻫﻨﺮ ﺑﺎﻧﺪ&#= 65165;ﺯﻩ ﺯﻣﻴﻨﻪ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻭ ﺗﺨﺼﺺ ﺩﺭﻫﻨ&= #65198; ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193; ﻭ ﻭﺍﻳﻦ ﺩﺭﻳﺎ&= #65235;ﺖ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;'ﻭﺭﺳﻴﺪﻥ ﺑﺮﺗﺮ ﺍﺯﺳﻄﺢ &= #65227;ﻘﻞ ﺟﻤﻌﻰ ﺍﺳﺖ.ﻟﺬ&= #65165; ﻫﻤﻴﺸﻪ ﺍﺭﺯﺵ &= #65183;ﻤﺎﻟﻰ ﻳﻚ ﺍﺭﺯﺵ ﺍﺟﺘ&= #65252;ﺎﻋﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﺭ= ﺯﺵ ﺗﮑﺎﻣﻠﻰ ﺑﺎ ﺟ&= #65166;ﻣﻌﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ.ﺍﺭﺯﺵ ﻣﺎ&= #65247;ﻰ ﺑﺎ ﮐﺎﺭﺷﻨﺎﺳ&#= 65166;ﻥ ﺑﺎﺯﺍﺭ ﺭﻭﺯ ﺍ&= #65203;ﺖ ﻭ ﺍﺭﺯﺵ ﺗﮑﻨﻴ&= #64401;ﻰ ﺑﺎ ﻣﺼﺮﻑ ﮐﻨﻨ&= #65194;ﻩ ﻫﻨﺮ ﺍﺳﺖ. ﻫﻨﺮ= ﻣﻨﺪ ﺍﺯ ﻗﻮﺍﻧﻴﻦ ﺍ&= #65183;ﺘﻤﺎﻋﻰ ﻣﺴﻠﻂ ﺑﺮ ﺻﻨﻌ&= #65174; ﺑﺎ ﺧﺒﺮ ﻧﻴﺴﺖ.= ﺯﻳﺮﺍ ﻗﻮﺍﻧﻴﻦ ﺧﺎﺹ &= #65193;ﺭ ﺟﺎﻣﻌﻪ ﻳﮑﺴﺎ&#= 65253; ﻧﻤﻰ ﺑﺎﺷﺪ'ﮐﻪ = ﻧﺴﺒﻰ ﺍﺳﺖ.ﻟﺬﺍ ﻧﺒﺎ&= #65267;ﺪ ﺍﺑﺪﺍﻉ ﺭﺍ ﻣﺤ&= #65212;ﻮﻝ ﻓﺮﺩ ﺑﺪﺍﻧﻴﻢ'&= #65267;ﺎ ﺍﻳﻨﮑﻪ ﺍﺯ ﻋﺪ&= #65249; ﻭ ﺑﻰ ﺳﺎﺑﻘﻪ ﺧ= ﻠﻖ ﺷﺪﻩ ﺑﺎﺷﺪ. ﺃث&= #1585;ﺍﺑﺪﺍﻋﻰ ﺗﻨﺰﻳﻞ ﺷﺪﻩ'ﺍ&= #65199; ﻳﻚ ﺍﻳﺪﻩ ﺗﮑﺎ&= #65251;ﻠﻰ ﻭﺍﻟﻬﺎﻣﻰ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﺣﺘﻰ ﻗﺮﺁﻥ ﻧﻴﺰ ﺑﺎ = ﺍﻟﻔﺎﻅ ﺯﻣﺎﻥ' ﻭ ﻣﻌﻴﺎ= ﺭ ﺃﺩﺑﻰ ﻭ ﻣﻔﺎﻫ&= #65268;ﻢ ﺁﻥ ﺯﻣﺎﻥ ﺗﻨﺰ&= #65267;ل ﻤﻨﻄﻘﻰ ﭘﻴﺎﻣ&#= 65170;ﺮ ﺷﺪﻩ ﺍﺳﺖ.ﻭﻟﻰ = ﻣﻬﻤﺘﺮ ﺍﺯ ﺗﻨﺰﻳﻞ' ﻋﻤ= ﻞ ﺗﺼﻌﻴﺪ ﻭ ﮐﻤﻚ = ﺑﺒﺎﻟﺎ ﺭﻓﺘﻦ ﺩﻳﮕﺮﺍ&#= 65253; ﺍﺳﺖ. ﻭ ﺩﺭ ﺗﻨﺰ= ;ﻳﻞ ﺍﺳﺖ ﮐﻪ ﺍﺑﺪﺍ&= #65227;ﻰ ﺑﺎﻳﺪ ﺑﺎﺯ ﺷﻨ&= #65262;ﻧﺪﻩ ﻓﻬﻤﻴﺪﻩ' ﺩﻭﺑ&= #65166;ﺭﻩ ﺧﻮﺩﺭﺍ ﺑﺄﺻﻞ &= #65169;ﺎﻟﺎﻯ ﺁﻧﭽﻪ ﺗﻨﺰﻳﻞ &= #65207;ﺪﻩ ﺑﺮﺳﺎﻧﺪ. ﭼﻮﻥ = ﻗﺮﺁﻥ ﻭ ﻫﺮ ﮐﺘﺎﺏ ﻣﻘ= ﺪِس ﻳﺎ ﻧﻮﺷﺘﻪ ﻫﺎ&= #65263; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;.ﻭ ﻟﺬﺍ ﺧﻮﺍﻧﺪﻥ &= #65239;ﺮﺁﻥ ﻭﺣﺘﻰ ﺍﺣﺎﺩﻳ&#= 1579; ﭘﻴﺎﻣﺒﺮ ﻭﺷﻌ&#= 65198;ﺍﻯ ﻋﺎﺭﻑ.ﺑﺪﻭﻥ ﺑ&= #65198;ﺩﺍﺷﺖ ﺳﻠﻮﮐﻰ ﻭ ﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺣﻰ ﺃﺻﻞ ﻫﺪ&= #65233; ﮔﻮﻳﻨﺪﻩ'ﻫﻴﭻ &= #65203;ﻮﺩﻯ ﺑﺮﺍﻯ ﺧﻮﺍﻧﻨ&#= 65194;ﻩ ﻗﺸﺮﻯ ﻧﺪﺍﺭﺩ &= #64400;ﻪ ﻧﻪ ﻗﺎﻧﻮﻧﻰ ﺩ&= #65197; ﺃﺻﻞ ﺑﺮﺍﻯ ﺟﻬ&= #65166;ﻥ ﺑﻮﺩﻩ'ﮐﻪ ﺣﺎﻟ&= #65166; ﻗﺎﻧﻮﻧﻰ ﺑﺮﺍ&#= 65263; ﺗﻤﺎﻡ ﻋﺼﻮﺭ ﺑ&= #65262;ﺩﻩ ﺑﺎﺷﺪ.ﻭ ﺗﻮﻗّ&#= 65234;ﺍﺩﺭﺍﮐﻰ ﺧﻮﺩ ﺁﻏﺎﺯ ﺳﺮ&= #65165;ﺯﻳﺮﻯ ﻫﺎﻯﻗﻬﻘﺮﺍﺋ= 5264; ﻭﮐﺎﺭﻣﺎ ﺷﺪﻥ &= #65197;ﻭﺡ </spa= n>ﺍﻧﺴﺎﻥ ﻣﻌʋ= 76;ﻘﺪ ﺑﻘﺮﺁﻥ ﻭ ﻏﻴﺮ&= #65257; ﭘسﺍﺯ ﻣﺮﮒ'ﻭ ﺑ&= #65198;ﺧﻠﺎﻑ ﻫﻤﺎﻥ ﺍﻋﺘﻘﺎ&#= 65193;ﺍﺕ ﺩﻳﻨﻰ ﻭﻣﺬﻫﺒ&#= 65264; ﮐﻪ ﺩﺍﺭﻧﺪ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ .<o:p></o:p> ﺩﺭ ﻭᥴ= 5;ﻗﻊ ﻫﻨﺮﻣﻨﺪ ﺍﺻﺎ&#= 65247;ﺖ ﺗﺎﻡ ﻧﺪﺍﺭﺩ.ﻭ = ﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ ﺣﺘﻰ ﺍﺻﺎ&= #65247;ﺖ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #64400;ﻨﺎﺭ ﻣﻴﮕﺬﺍﺭﻧﺪ'ﻭ &= #65175;ﺨﻠﻴﻪ ﺁﻧﻬﺎ ﻣﻴﮑﻨﻨ&#= 65194; ﻭ ﺍﺻﺎﻟﺖ ﺩﺭ ﮐ= ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﺍﺳﺖ'ﮐﻪ = ﺍﺯ ﺳﺮﭼﺸﻤﻪ ﮐﻠّ= 5264; </spa= n>ﻭ ﺍﻟﮕﻮﻯ ﮐA= 252;ﺎﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﮐﻪ ﻣﺎ ﻋﻨﻮﺍﻥ = ﺭﺏّ ﺍﻟﻨﻮﻉ ﺟﺒﺮﺋ&#= 65268;ﻞ ﻗﺎﺋﻢ ﻭ ﺭﻭﺡ ا&= #1604;قُدُس ﻣﻴﮕﻮﺋﻴﻢ. ﺗﺎ = ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺍﺻﺎﻟﺘﻬﺎﻯ ﺑ&#= 65166;ﻟﺎﺗﺮ ﺩﺭ ﺻﺤﻨﻪ ﺟﻬﺎ&= #65253; ﻇﻬﻮﺭ ﮐﻨﻨﺪ.ﮔ&= #65198;ﭼﻪ ﺩﺭ ﺻﺤﻨﻪ ﻫﺎﻯ = ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻭﺟﻮﺩﻯ&#= 65155;ﺯﻟﻰ ﺩﺍﺷﺘﻪﺍﻧﺪ . ﻭ= ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻭ ﺃﻧﺒﻴ&= #65166;ﻯ ﻭﺍﺻﻞ ﺑﺴﺮ ﭼﺸ&= #65252;ﻪ ﻫﺎ ﭼﻮﻥ ﺳﺮﭼﺸ&= #65252;ﻪ ﺑﺮﺗﺮ ﻗﺎ= ;ﺋﻢ.ﻳﺎ ﺑﺎﺯ ﺳﺮﭼﺸﻤﻪ &= #65259;ﺎﻯ ﺑﺎﻟﺎﺗﺮ ﺩﺭ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﭼﻮﻥ ﺍ&= #65267;ﻦ ﻫﻤﺎﻧﻰ ﻭﺟﻮﺩ&#= 65263; ﺑﺎ ﺷﻬﻮﺩ ﻧﻬﺎ&= #65163;ﻰ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧ&= #65194;'ﭘس ﺳﺮﭼﺸﻤﻪ ﺍﺑﺪ&#= 65165;ﻋﺎﺕ ﺁﻧﻬﺎ ﺧﻮﺩﺷﺎ&#= 65253; ﻫﺴﺘﻨﺪ' ﻭﻫﻤﺎ&= #65253; ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65239;ﺒﻠﻰ ﻧﻤﻰ ﺑﺎﺷﻨﺪ.ﮐ&= #65258; ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺭﺍ ﻧﻴﺰ ﻋﺒﻮﺭ = ﮐﺮﺩﻩﺍﻧﺪ. ﮐﻪ ﺗﻮﻟﺪ ﺩﻭﻡ = ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺟﺴﺘﻪ&#= 65165;ﻧﺪ.ﻭ ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧ&#= 65258; </spa= n>ﺑﺎ ﻗﺪﺭﺕ ﻧA= 170;ﻮﺕ ﻭ ﺗﻨﺒوء ﻭ ﻧﺒ&#= 65156; ﻭﺧﺒﺮ ﮔﻴﺮﻯ ﺍ&= #65247;ﻬﺎﻣﻰ'ﺍﺯ ﻣﺸﻬﻮﺩﺍﻟﻬﻰ &#= 65191;ﻮﺩ ﺩﺍﺭﻧﺪ.ﻭ ﻣﺸﺎ&= #65259;ﺪﻩ ﺻﺤﻨﻪ ﺷﻬﻮﺩﻯ &= #65251;ﻴﮑﻨﻨﺪ.ﮐﻪ ﺷﻬﻮﺩ ﻭﺣﺪﺕﻭ&#= 65183;ﻮﺩ ﻭ ﻳﮕﺎﻧﮕﻰ ﭘﻴ&= #65194;ﺍ ﮐﺮﺩﻩﺍﻧﺪ.ﻭﺧ&#= 65262;ﺩﺷﺎﻥ ﺿﻤﻦ ﺳﺮﭼﺸﻤﻪ &= #65259;ﺴﺘﻨﺪ. ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65259;ﻨﺮﻣﻨﺪ ﺑﺎ ﻣﺸﺨﺼّﺎﺕ &#= 65183;ﺎﻣﻌﻪ ﺧﻮﺩ'ﻭ ﻣﻨﻔﻌﻞ = ﺍﺯ ﺑﻌﻀﻰ ﺗﺄثیرʋ= 65;ﺕ ﺟﻬﻞ ﺭﺍﻳﺞ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭ ﺍﮔﺮ ﻣﺤﻴﻄﺶ ﻋ&= #65262;ﺽ ﺷﻮﺩ' ﺗﻮﻟﻴﺪ ﺍ= ﻭ ﻧﻴﺰ ﺩﮔﺮﮔﻮﻥ &= #65251;ﻴﺸﻮﺩ. ﺁﻧﮕﺎﻩ ﻃﺮﻓﺪ&#= 65165;ﺭﺍﻥ ﺑﺎﺯﺍﺭﻯ ﻧﻴﺰ &= #65255;ﺪﺍﺭﻧﺪ.ﻭﻧﻘ= 5206; ﺷﺨﺺ ﺩﺭ ﺍﻧﻘﻠ&= #65166;ﺏ'ﺭﺍﻩ ﻫﻨﺮﻯ ﺧﻮﺩﺭﺍ &= #65259;ﻨﻮﺯ ﺩﻧﺒﺎﻝ ﻣﻴﮑﻨ&#= 65256;ﺪ .<o:p></o:p> ﻟﺬﺍ ﺍﺑ= ;ﺪﺍﻉ ﻫﻨﺮﻯ ﺷﺨﺺ'ﻣﺸ&= #65198;ﻭﻁ ﺑﻌﻮﺍﻣﻞ ﻓﺮﻫ&#= 65256;ﮓ ﻭ ﻣﺤﻴﻄﻰ ﺍﻭ ﺍ= ﺳﺖ.ﻭ ﺍﮔﺮﻧﺎﻇﺮﺍﻥ &#= 65169;ﮕﻔﺘﻪ ﺟﺎﻣﻌﻪ ﺷﻨﺎﺳ&#= 65166;ﻥ'ﻋﻮﺍﻣﻞ ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ &= #65193;ﺭﻣﻄﺎﻟﻌﻪ ﺃثر ﻫﻨﺮﻯ ﺷﻨ= 5166;ﺧﺘﻪ ﺷﻮﺩ' ﻫﻨﺮﻣﻨﺪ = ﺭﺍﺯ ﻣﺮﻣﻮﺯﻯ ﻧﺨﻮ&#= 65165;ﻫﺪ ﺑﻮﺩ'ﻭ ﻣﻴﺘﻮﺍ&= #65253; ﺍﻭﺭﺍ ﺷﻨﺎﺧﺖ. = ﻋﻮﺍﻣﻞ ﻭﺭﺍﺷﺘﻰ ﻭﺗﺮ&#= 65169;ﻴﺘﻰ ﻭ ﺧﺎﻧﻮﺍﺩﮔﻰ &= #65261; ﻧﻔﺴﺎﻧﻰ ﻓﺮﺩ&#= 65263; ﺩﺭ ﺍﻳﻦ ﺷﺨﺼﻴ&= #1617;ﺖ ﻫﻨﺮﻯ ﺩﺧﺎﻟﺖ &= #65193;ﺍﺭﻧﺪ.ﻭﻟﻰ ﺍﺑﺪﺍﻉ ﺩﺭ ﻗﺎ&= #65247;ﺐ ﺍﺟﺘﻤﺎﻋﻰ ﺍﺭ&#= 65165;ﺋﻪ ﻣﻴﮕﺮﺩﺩ.ﻟﺬﺍ &= #65239;ﺴﻤﺘﻬﺎﺋﻰ ﺍﺯ ﺳﺮﭼﺸﻤﻪ ﺍ&= #65169;ﺪﺍﻉ ﺭﺍ ﻧﻤﻰ ﺩﺍﻧﻴ&= #65250;'ﮐﻪ ﻣﺮﺑﻮﻁ ﺑﺨﻮﺩ &= #65259;ﻨﺮﻣﻨﺪ ﺍﺳﺖ ﻳﺎ ﺩﻳﮕﺮ&= #65165;ﻥ.ﻭ ﺍﮔﺮ ﺩﺭ ﺍﻣﻮﺭ = ﺍﻟﻬﻰ ﺑﻮﺩ' ﻗﻄﻌﺎ ﺍﺯ= ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻭﻫﻤﺮﺍ&#= 65257; ﺧﻮﺩ ﺍﻧﺴﺎﻥ کاﻣل ﻮ ﺍﺯ ﻣﺪ= 5169;ّﺮﺍﻥ ﺍﻟﻬی اﺳﺖ. ﻳﻌ&#= 65256;ﻰ ﻫﻤﻴﺸﻪ ﺍﺻﺎﻟ&#= 65176;ﻬﺎ ﻧﺴﺒﻰ ﻫﺴﺘﻨﺪ. = ﻧﻪ ﭼﻮﻥ ﻭﺍﺻﻠﺎﻥ &= #65165;ﻟﻬﻰ'ﮐﻪ ﺍﺻﺎﻟﺖ ﻧﺴﺒﻰ &= #65165;ﺯﻟﺤﺎﻅ ﺣﻘﺎﻳﻖ ﺑﺮﺗﺮ &= #65165;ﻟﻬﻰ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺣ&= #65240;ﻴﻘﻰ ﺗﺮﻳﻦ ﻧﺴﺒﺖ ﺑ&= #65262;ﻗﺎﻳﻊ ﻋﻘﻠﻰ ﻭ ﭘﺪﻳﺪ&= #65257; ﻫﺎﻯ ﻣﻮﺟﻮﺩ. ﻟ= ﺬﺍ ﻫﻴﭻ ﺃثر ﻫﻨﺮ= 5263; ﺑﺘﻤﺎﻡ ﻣﻌﻨﻰ &= #65155;ﺻﻴﻞ ﻧﻴﺴﺖ' ﻭ ﺷﺒﻴﻪ= ﺗﺄﻟﻴﻒ ﻭ ﺗﺮﮐﻴﺐ ﻳک ﻘ&= #65194;ﻳﻢ ﺩﺭ ﺍﺑﺪﺍﻉ ﺟﺪ&= #65267;ﺪ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ ﺗﺼﻮ&#= 65197; ﻣﻴﮑﻨﺪ'ﺍﺯ ﻋﺪ&= #65249; ﺁﻧﺮﺍ ﺍﻳﺠﺎﺩ &= #65261; ﺧﻠﻖ ﮐﺮﺩﻩ ﺍﺳ&= #65174;. ﭼﻮﻥ ﻋﻮﺍﻣﻞ ﻭ = ﺷﺮﺍﻳﻂ ﺫﺍﺗﻰ ﻫﻨﺮﻣﻨ&#= 65194; ﻭﻋﻮﺍﻣﻞ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ' ﻫﺮ ﺩﻭ ﺩﺭﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﻫﻨﺮﻣﻨﺪ ﻋﻤﻞ &= #65251;ﻴﮑﻨﺪ' ﺣﺘﻰ ﺩﺭ ﮐﺎﻣﻠ&= #65166;ﻥ ﺍﻟﻬﻰ ﻧﻴﺰ ﻣؤ&#= 1579;ّر ﻫﺴﺘﻨﺪ.ﺗﺎ ﭼﻘ&= #65194;ﺭﺗﺰﮐﻴﻪ ﻧﻔﺶ ﻋﻤﻴﻖ ﺗﺮ = ﮐﺮﺩﻩﺑﺎﺷﻨﺪ.&#= 65267;ﺎ ﺷﻬﻮﺩ ﺗﺠﻠّﻰ &#= 65165;ﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﻳﺎﻓ&#= 65176;ﻪ ﺑﺎﺷﻨﺪ. ﮐﻪ ﺑﺎ= ﻟﺄﺧﺮﻩ ﻣﻄﻠﻘﺎ ﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﺩﺳﺖ ﻧﺪﺍ&#= 65193;ﻩ. ﻣﮕﺮ ﺩﺭ ﺧﺪﺍﻭ&= #65255;ﺪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; کسی ﭙﺎﻙ ﻣﻄﻠA= 238; ﻧﻴﺴﺖ.ﮐﻪ ﺭﻭﺣ&= #65264; ﺑﺪﻭﻥ ﻋﻘﺪﻩ ﻭ&= #65227;ﻴﺐ ﻭﻧﻘﺺ ﻭ ﺁﻟﻮﺩ&= #64404;ﻰ ﻭ ﮐﻤﺒﻮﺩ ﺑﺎﺷ&= #65194;. ﻭ ﻟﺬﺍ ﺧﺪﺍﻭﻧ&= #65194; ﺍﻟﻠﻪ ﺗﻮﻟّﺪ= 5263; ﺑﺠﻬﺎﻥ ﻧﻴﺎﺯ &= #65255;ﺪﺍﺭﺩ.ﺯﻳﺮﺍ ﻧﻴﺎﺯ ﺑﺘﮑﺎﻣ&#= 65246; ﺑﻴﺸﺘﺮ ﺍﺯ ﮐﻤ&= #65166;ﻝ ﻣﻄﻠﻖ ﻧﺪﺍﺭﺩ.&= #65261;ﻟﻰ ﺗﻤﺎﻡ ﺍﺭﺑﺎﺏ &= #65165;ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65200;'ﺩﺭ ﺗﺠﺴّﻢ ﻭ ﺗﺠﺴ&#= 1617;ﺪ ﺷﺎﻫﺪﺍﻥ ﮐﺎﺷ&#= 65234; ﺁﻧﺎﻥ'ﮐﻪ ﺃﻧﺒ&= #65268;ﺎﻯ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65153;ﻳﻨﺪﻩ ﻫﺎ ﺧﻮﺍﻫﻨﺪ ﺑ&= #65262;ﺩ.ﻟﺬﺍ ﺗﻮﻟﺪ ﺭﻭﺡ ﮐﺎ&= #65207;ﻔﺎﻥ'ﻫﻤﺎﻥ ﺗﺠﺴّﻢ ﻭ ﺗﺠﺴ&#= 1617;ﺪ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65193;ﺭ ﺟﻬﺎﻥ ﺍﺳﺖ ﮐﻪ = ﻣﻴﺨﻮﺍﻫﺪ ﺧﻮﺩﺭﺍ ﺑﺎﺯ ﺑ&= #65268;ﻚ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65169;ﺎﻟﺎﺗﺮ ﺑﺮﺳﺎﻧﺪ.ﭘس ﺗ&#= 65262;ﻟﺪﺍﺕ ﺑﻬﺘﺮ ﻭ ﺗﺴﻠﻴ&= #65252;ﻬﺎﻯ ﺳﻠﻮﮐﻰ ﻣﻨﺎﺳ&#= 65168; ﺁﻥ ﻧﻮﻉ ﺭﺍ ﺧﻮ= ﺍﻫﺪ ﺩﺍﺷﺖ' ﺗﺎ ﻓﺮﻣ= ﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺩﺭ ﺃﺑﺪﻳّ&#= 65174; ﻣﻄﻠﻖ ﭘﺎﻳﺎﻥ &= #65169;ﺪﻫﺪ.<o:p></o:p> ﺍﺯ ﺍﺻﺎ= ;ﻟﺘﻬﺎﻯ ﻫﻨﺮﻣﻨﺪ' ﺗﺮﮐ&= #65268;ﺐ ﺩﻭ ﺭﻭﺵ ﻭﭼﻨﺪ = ﻋﻨﺼﺮ ﻫﻨﺮﻯ ﺑﺎﻫﻢ ﺍ&= #65203;ﺖ.ﮐﻪ ﺩﺭﻫﻨﺮﻏﻴﺮ ﻭ&#= 65165;ﺻﻠﺎﻥ ﺍﻟﻬﻰ ﻣﻄﺮﺡ ﺍ&= #65203;ﺖ.ﻓﮑﺮ ﻫﻨﺮ ﺟﺪﺍ</s= pan> &#= 65165;ﺯ ﻣﺎﺩﻩ ﻫﻨﺮﻯ ﺍ&= #65203;ﺖ.ﮐﻪ ﺍﺯ ﺟﺎﻣﻌﻪ ﻭ ﻃ= ﺒﻴﻌﺖ ﻭﻣﺎﺩﻩ ﺃﺑﮋﮐ&#= 65176;ﻴﻮ ﻣﻠﻤﻮس ﻣﻴﺂﻳ= 5194;.ﺩﺭ ﻫﺮ ﺑﺮﻫﻪ ﺯﻣﺎ&= #65255;ﻰ ﺗﺼﻮﺭﺍﺕ ﺟﻤﺎ&#= 65247;ﻰ ﺧﺎﺻﻰ ﺩﺍﺭﺩ.ﺳ&= #65252;ﺒﻮﻟﻬﺎﻯ ﺟﻤﻌﻰ ﺟﻤﺎﻟﻰ &= #65261; ﺳﻠﻮﮐﻰ ﻭ ﻋﻘﻠ&= #65264; ﻭ ﻋﺎﻃﻔﻰ ﻭ ﺍﺭ= ﺯﺷﻰ'ﺩﺭ ﺃﻏﻠﺐﺯﻣﻴﻨﻪ= 5259;ﺎﻯ ﺃثر ﻫﻨﺮﻯ ﺑﺎ= 5259;ﻢ ﻣﺸﺘﺮﻙ ﻫﺴﺘﻨ&#= 65194;.ﺗﻨﻬﺎ ﺩﺭ ﺟﺰﺋﻴّﺎﺕ &#= 65261; ﻣﻘﺪﻣﺎﺕ ﺃثر = 5259;ﻨﺮﻯ ﺑﺎﻫﻢ ﻓﺮﻕ ﺩﺍ&= #65197;ﻧﺪ.ﮐﻪ ﺍﮔﺮ ﻣﻄﺎﻟ= ;ﻌﻪ ﺗﺎﺭﻳﺨﻰ ﺩﺭ ﻫ&= #65256;ﺮ ﻭ ﺟﺎﻣﻌﻪ ﺷﻨﺎ&= #65205; ﺑﺸﻮﺩ' ﺗﻔﺎﻭﺗ&= #65260;ﺎﻯ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺭ&#= 65165; ﻣﻴﺘﻮﺍﻥ ﻳﺎﻓ&#= 65174;. ﭘﻴﺮﻭﺍﻥ ﻓﺮﻫ&#= 65256;ﮓ ﻫﻨﺮ'ﺑﺮﺍﻯ ﺍﺑ&= #65194;ﺍﻉ ﻫﻨﺮﻯ ﻳﻚ ﻋﻤﻞ = ﻣﻨﻄﻘﻰﻣﻴﻴﺎ= 5169;ﻨﺪ.ﭼﻮﻥ ﻓﺮﻫﻨﮓ ﻭﺍﺣﺪ &= #65165;ﺳﺖ'ﺗﻔﺎﻭﺕ ﺁﺷﺎﺭ ﻫﻨﺮﻯ ﺍ&= #65199; ﺗﻔﺎﻭﺕ ﺫﺍﺕ ﻫ&= #65256;ﺮﻣﻨﺪﺍﻥ ﺍﺳﺖ.ﮐﻪ ﺗﻔﺎﻭ&= #65175;ﻬﺎﻯ ﺩﺭ ﻣﻘﺎﻡ ﺗﮑﺎ&= #65251;ﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261; ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺩﺍﺭﻧﺪ. ﻳᥴ= 6; ﺗﻔﺎﻭﺕ ﺗﺄثیر ﭼﻨﺪ ﻓA= 198;ﻫﻨﮓ ﺩﺭ ﻳﮑﺠﺎ'ﻭ ﻳﺎ= ﻳﻚ ﻓﺮﻫﻨﻰ ﺩﺭ ﭼﻨ&= #65194; ﻫﻨﺮﻣﻨﺪ. ﻭ ﺍﻳ= ﻦ ﻓﺮﻫﻨﮓ ﺩﺭ ﺗﻔ&= #64401;ّﺮ ﻭ ﺍﺣﺴﺎس ﻭ ﻣﺤ&= #65212;ﻮﻝ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺃ&#= 1579;ر ﺩﺍﺭﻧﺪ. ﺍﻣﺮﻭ&= #65199;ﻩ ﺩﺭ ﺍﺭﻭﭘﺎ ﺩﺭ = ﺗﻤﺮﺩ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺟ&#= 65166;ﻣﻌﻪ ﺧﻮﺩ' ﻇﺎﻫﺮﻯ ﺍ= ﺳﺖ ﻭ ﻧﻪ ﻭﺍﻗﻌﻰ'ﮐ= ﻪ ﺍﺯ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﺁﻧﺎﻥ ﺑﺎﺷﺪ.ﮔ&= #65198;ﭼﻪ ﺍﺯ ﺟﻮﺍﻣﻊ ﺩﻳ&= #64405;ﺮ ﺷﺮﻗﻰ ﻭ ﺑﻮﻣﻰ = ﻭ ﺑﺪﺍﺋﻰ ﺍﻟﻬﺎ&#= 65251;ﺎﺗﻰ ﮔﺮﻓﺘﻨﺪ.ﻭﻟﻰ &= #65169;ﺎﺯ ﻧﻈﺮ ﺍﻭ ﺑﻪ ﺁﻥ= ﻋﻮﺍﻣﻞ ﻓﺮﻫﻨﮕﻰ ﻧﻈﺮ &= #65231;ﺮﻳﺒﻪ ﺍﺳﺖ.ﻭ ﺍﺯ ﺩﻳﺪ= ﺍﺭﻭﭘﺎﺋﻰ ﻧﮕﺎﻩ ﻣﻴﮑﻨﺪ. = ﺍﻧﺘﺨﺎﺏ ﺍﻭ ﺍﺯ ﻓﺮﻫﻨﮕ&= #65260;ﺎ ﻗﺴﻤﺘﻬﺎﺋﻰ ﺍ&#= 65203;ﺖ'ﮐﻪ ﺧﻮﺩ ﻭﺟﺎﻣﻌﻪ&#= 65165;ﺭﻭﭘﺎﺋﻰ ﺩﺭﻙ ﻣﻴﮑﻨﻨﺪ.&= #65261; ﺑﻘﻴﻪ ﺭﺍ ﺩﺭﻙ = ﻧﮑﺮﺩﻩ ﺭﻫﺎ ﻣﻴﮑﻨﻨﺪ.&= #65261; ﺑﻴﺸﺘﺮ ﺑﺎﻣﻮ&#= 65197; ﻗﺎﺑﻞ ﺭؤﻳﺖ ﺁ&#= 65253; ﻓﺮﻫﻨﮕﻬﺎ ﺗﻮ&#= 65183;ّﻪ ﺩﺍﺭﻧﺪ.ﺍﻣﺎ ﺍ&= #65199; ﻣﻌﺎنی ﺁﻧﻬﺎ = 5193;ﻭﺭﻫﺴﺘﻨﺪ.ﺯʌ= 67;ﺮﺍ ﺯﻣﻴﻨﻪ ﻫﺎﻯ ﻭ&= #1580;دﺍﻧﻰ ﻭ ﺗﺮﺑﻴﺘﻰ ﻭ ﺍ= ﻋﺘﻘﺎﺩﻯ ﺁﻧﻬﺎ ﺭﺍ ﻧﺪﺍ&= #65197;ﺩ .<o:p></o:p> ﭘ= ﻴﺮﻭﺍﻥ ﻓﺮﻫﻨﮓ ﺩﺭ ﻫﻨ&= #65198;'ﺑﻌﮑس ﮔﻔﺘﻪ ﺭﻭﺍﻧﺸ&#= 65256;ﺎﺳﺎﻥ' ﺗﮑﺮﺍﺭ ﻣﻴﮑﻨ&#= 65256;ﺪ ﮐﻪ ﺍﺑﺪﺍﻉ ﺗﺮ&= #65241; ﻭ ﻣﻨﻬﺪﻡ ﮐﺮﺩ&= #65253; ﻫﺮﺁﻧﭽﻪ ﻣﺄﻧ&#= 65262;س ﺑﻮﺩﻩ ﺍﺳﺖ.ﺁﻧ&= #65260;ﺎ ﻣﻴﮕﻮﻳﻨﺪ ﺟﺎ&#= 65251;ﻌﻪ ﺑﺘﺪﺭﻳﺞ ﺑﻬﻨ&#= 65198;ﻣﻨﺪ ﭘﻴﺸﻨﻬﺎﺩ ﺗﻐ&#= 65268;ﻴﺮ ﻣﻴﺪﻫﺪ. ﻭﻟﻰ ﺍ= ﻟﻬﺎﻡ ﺟﺎﻣﻌﻪ &#= 65175;ﮑﺎﻣﻞ ﺑﺨﺶ ﻧﻴﺴﺖ.ﺍﻟ&= #65260;ﺎﻡ ﺑﺎﻟﺎﺗﺮ'ﺍﮔﺮ &= #65165;ﻟﻬی ﺒﻮﺩﻩ ﺑﺎﺷﺪ ﺗ&= #64401;ﺎﻣﻞ ﺑﺨﺶ ﺍﺳﺖ ﻭ ﺑﻄ= ﻮﺭ ﻟﺎ ﺷﻌﻮﺭﻯ ﺟﺎ&= #65251;ﻌﻪ ﺑﻬﻨﺮﻣﻨﺪ ﭘﻴ&#= 65208;ﻨﻬﺎﺩ ﺗﻐﻴﻴﺮ ﻣﻴﺪﻫ&#= 65194;'ﮐﻪ ﭘﻴﺮﻭ ﺗﮑﺎﻣﻞ &= #65219;ﺒﻴﻌﻰ ﺟﺎﻣﻌﻪ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ.ﻭ ﻧﻴﺰ ﺑﺎ= ﻥ ﺑﺎﺭ ﻭﺟﺪﺍﻧﻰ &= #65183;ﺪﻳﺪﻯ ﻣﻴﺪﻫﺪ.ﻭ ﺑﻤﺮ&= #65261;ﺭ ﺷﮑﻞ ﻣﻴﮕﻴﺮﺩ.&= #65261; ﺍﻳﻦ ﺷﮑﻞ ﺟﺪﻳ&= #65194; ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ' = ﻣﺎﻧﻨﺪ ﺧﻮﺍﺏ ﻫﺎ ﮐﻪ ﺩ= ﺍﺳﺘﺎﻥ ﺁﻧﻬﺎ ﺑﺮﺣﺴﺐ &= #65175;ﻐﻴﻴﺮ ﺗﮑﺎﻣﻠﻰ ﻣﺸﺒ&#= 65174; ﻳﺎ ﻣﻨﻔﻰ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﻣﺘﻐﻴّ= 5198; ﺩﺭﺷﺨﺺ ﻓﺮق ﻤ&#= 65268;ﮑﻨﺪ. ﻭﻣﻴﺘﻮﺍﻥ ﺁث= 575;ﺭ ﻫﻨﺮﻯ ﺭﺍ ﺗﺪﺑ&= #65268;ﺮ ﻭ ﺗﻮﺟﻴﻪ ﻋﻘﻠ&= #65264; ﮐﺮﺩ.ﻫﻨﺮﻣﻨﺪ &= #65165;ﺻﻴﻞ ﻣﻴﺘﻮﺍﻧﺪ ﺑﻤ&#= 65198;ﻭﺭ ﺩﺭ ﭘﻴﺪﺍﻳﺶ ﻫ&= #65256;ﺮﻯ ﺟﺎﻣﻌﻪ ﺗﻌﺪﻳ&#= 65248;ﺎﺕ ﺟﺪﻳﺪ ﻓﺮﺍﻫﻢ &= #64400;ﻨﺪ.ﻭ ﻧﻴﺎﺯﻫﺎﻯ ﺟﺪ&#= 65267;ﺪ ﺟﺎﻣﻌﻪ ﺭﺍ ﺩﺭ = ﻫﻨﺮ ﺗﺄﻣﻴﻦ ﻧﻤﺎﻳ&#= 65194;.ﺍﻧﺴﺎﻥ ﻣﺒﺪﻉ ﺭﺍ ﮐﺴﻰ = ﻣﻴﺪﺍﻧﺪ'ﮐﻪ ﺩﺭﻭﻗﺖ ﻣﻨﺎﺳ&#= 65168; ﺩﺭ ﺟﺎﻣﻌﻪ ﭘﻴ&= #65194;ﺍ ﺷﻮﺩ ﻭ ﺗﻔﺎﻭﺗ&= #65260;ﺎﻯ ﺍﺳﺎﺳﻰ ﺭﺍ ﻧﺴ&= #65248;ﻬﺎﻯ ﺑﻌﺪﻯ ﺑﻬﺘﺮ ﺩ&= #65197;ﻙ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ.<= o:p></o:p> ﺭﻭﺍﻥ ﺷ= ;ﻨﺎﺳﺎﻥ ﺑﺮﺍﻯ ﺩﺭﻙ ﻫﻨ&= #65198;ﻣﻨﺪﺍﻥ'ﺑﺎﻋ= 5176;ﺮﺍﻓﺎﺕ ﺁﻧﻬﺎ ﻣﺮﺍﺟﻌ&#= 65258; ﻣﻴﮑﻨﻨﺪ.ﻭﻟﻰ &= #65169;ﺎﺯ ﺍﺣﺴﺎس ﺍﺑﺪﺍ= 5225; ﻣﺸﺮﻭﻋﻴّﺖ ﻧ= 5194;ﺍﺭﺩ.ﻭ ﻫﻤﻪ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﺧﻮﺩﺭﺍ ﻋﺒﻮﺭ &= #64400;ﺮﺩﻩ ﺍﺯ ﺷﺮﺍﻳﻂ ﻭﺍ&= #65187;ﻮﺍﻟﺎﺕ ﺍﺑﺪﺍﻉ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ.ﺑﻘﻮل ﻴﻮﻧﮓ' ﺁﻧﭽﻪ ﻫ= ﻨﺮﻣﻨﺪ ﻣﻴﮕﻮﻳﺪ ﺧﻴﻠ&#= 65264; ﺑﺎ ﺁﻧﭽﻪ ﮐﻪ ﺑ= ﺎﻳﺪ ﺍﺯ ﺍﺣﻮﺍﻟﺶ ﺑ&= #65194;ﺍﻧﻴﻢ ﺩﻭﺭ ﺍﺳﺖ.ﺁﻧﻬ&= #65166; ﻓﮑﺮ ﻣﻴﮑﻨﻨﺪ'&= #64400;ﻪ ﺍﻓﮑﺎﺭﺷﺎﻥ ﺍ&#= 65199; ﺁﺳﻤﺎﻥ ﺭﺳﻴﺪ&#= 65257; ﺍﺳﺖ.ﺩﺭ ﻫﺮ ﺣﺎ= ﻝ ﺩﺭﻙ ﻣﺘﺎﻓﻴﺰ&#= 65267;ﮑﻰ ﺩﺭ ﻫﻨﺮﻣﻨﺪ ﺯ&= #65267;ﺎﺩ ﺍﺳﺖ.ﻭ ﺑﻌﻠﺖ ﻋ= ﺪﻡ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ = ﺍﻳﻤﺎﻥ ﺑﺄﺑﺪﻳّﺖ ﺭﻭ= 5185; ﺧﻮﺩ' ﺗﻮﻗّﻒ ﺗ&= #64401;ﺎﻣﻠﻰ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨ&#= 65194;. ﺩﺭ ﺍﻣﻮﺭ ﻋﻠﻤ&= #65264; ﻓﺮﺻﺖ ﺗﺠﺮﺑﻪ &= #65199;ﻳﺎﺩ ﺍﺳﺖ.ﺩﺭ ﺍﻣﻮﺭ = ﻋﻘﻠﻰ ﻧﺴﻠﻬﺎﻯ ﺑﻌﺪ&#= 65263;'ﻗﺴﻤﺘﻰ ﺭﺍ ﻗﺒﻮﻝ ﮐﺮﺩ&= #65257; ﻭ ﻗﺴﻤﺘﻰ ﺭﺍ ﺭ= ﺩ ﻣﻴﮑﻨﻨﺪ. ﺍﺻﺮ&= #65165;ﺭ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺍ&#= 65199; ﺍﻟﻬﺎﻡ ﺭﺳﻴﺪ&#= 65253; ﺑﺮﺍﻯ ﺁﻧﻬﺎ'ﺍ&= #65197;ﺯﺵ ﮐﺎﺭﺷﺎﻥ ﺭﺍ ﺑ&= #65166;ﻟﺎ ﻧﺨﻮﺍﻫﺪ ﺑﺮﺩ. = ﺧﻴﺎﻝ ﺍﻟﻬﺎﻡ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ ﺩﺍﺭﻧﺪ'ﻭﻟﻰ ﺍ&= #65199; ﺷﻴﻄﺎﻥ ﻃﺒﻴﻌ&#= 65174; ﻭﭘﺎﺋﻴﻦ ﺗﺮ ﺍ&= #65247;ﻬﺎﻣﺪﺍﺭﻧﺪ.= 4400;ﻪ ﮐﺎﻣﻠﺎﻥ اﻟﻬ= 5264; ﺍﺯ ﺑﺎﻟﺎﺗﺮ ﻭ&= #65187;ﻰ ﻣﻴﮕﻴﺮﺩ.ﺑﺮﺧ&#= 65264; ﺧﺒﺮ ﺍﺯ ﻣﻨﺒﻊ = ﺍﺻﺎﻟﺖ ﮐﺎﺭ ﻭﻓﮑﺮ ﺧﻮ&= #65193; ﻧﺪﺍﺭﻧﺪ.ﻭ ﺣﺘ&= #65264; ﺑﻌﺪ ﺍﺯ ﺍﺗﻤﺎ&= #65249; ﮐﺎﺭﺷﺎﻥ' ﻫﻨﻮ&= #65199; ﺭﺍﺿﻰ ﻧﻴﺴﺘﻨ&#= 65194;'ﻭ ﻳﺎ ﺧﻮﺩﺷﺎﻥ ﻋ&= #65166;ﻟﻰ ﻣﻴﺪﺍﻧﻨﺪ'ﻭﻟ&#= 65264; ﻧﺴﻠﻬﺎﻯ ﺑﻌﺪ&#= 65263; ﻋﺎﻟﻰ ﻧﻤﻰ ﺩﺍ&= #65255;ﻨﺪ.ﻫﺮﮐس ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﺑ= ﺮﺣﺴﺐ ﻭﺿﻊ ﺁﻟﻮﺩﮔﻰ &= #65197;ﻭﺍﻥ ﺍﺳﺖ'ﮐﻪ ﺧﻮﺏ ﻭ= ﺑﺪ ﻣﻴﮕﻮﻳﺪ.ﻳﺎ ﺍ&= #65267;ﻨﮑﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻧ&#= 65252;ﻰ ﺗﻮﺍﻧﻨﺪ ﺑﺪﺍ&#= 65255;ﻨﺪ'ﮐﻪ ﻗﺴﻤﺖ ﻧﻮﺁﻭﺭ&#= 65263; ﺁﻧﻬﺎ ﮐﺪﺍﻡ ﺍ&= #65203;ﺖ. ﺑﺮﺧﻰ ﻧﻴﺰ ﺑﻤ&= #65262;ﺍﺩ ﻣﺨﺪﺭ ﭘﻨﺎﻩ ﺑ&= #65198;ﺩﻩ'ﺗﺎ ﺑﺨﻠﺴﻪ ﻭ ﻏﻴﺒ&= #65262;ﺑﺖ ﻭ ﻓﻘﺪﺍﻥ ﻭﻋﻰ = ﺑﺮﻭﻧﺪ. ﮐﻪ ﺑﺮﺍﻯ ﺍﻟﻬ&= #65166;ﻡ ﻳﺎﻓﺘﻦ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ.ﻭ ﺧﻴﺎﻝ ﻣﻴﮑﻨﻨ&#= 65194; ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﺍ&= #65211;ﻴﻞ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﻭﻟﻰ ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ &= #65255;ﻴﺎﺯ ﺑﮑﻨﺘﺮﻝ ﺩﺍﺭ&#= 65193; ﻧﻪ ﻫﺬﻳﺎﻥ.ﻣﺸ&= #64401;ﻞ ﭘﻴﺎﺩﻩ ﮐﺮﺩﻥ &= #65261; ﺗﻨﺰﻳﻞ ﺍﻳﺪﻩ &= #65169;ﺸﮑﻞ ﻭﺻﻮﺭﺕ ﻗﺎﺑﻞ &= #65193;ﻳﺪﻥ.ﺁﻧﻬﺎ ﺍﺑﺪﺍﻉ ﺭﺍ ﮐﺎ&= #65197; ﺷﺨﺼﻰ ﻧﻤﻰ ﺩﺍ&= #65255;ﻨﺪ' ﮐﻪ ﻳﻚ ﺳﺎﻳﮑﻮ&= #65247;ﻮﮊﻯ ﺧﺎﻟﺺ ﺑﺎﺷﺪ. ﺑ= ﻠﮑﻪ ﻭﺍﻗﻌﻪﺍﻯ ﺗﻤ&#= 65194;ﻧّﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﻣﻴ&= #65194;ﺍﻧﻨﺪ.ﮐﻪ ﻣﺎﺩﻯ ﻭ ﺭﻭﺣﻰ = ﺟﻤﻌﻰ ﺑﺎﺷﺪ.ﺣﺘﻰ ﺍﮔ&= #65198; ﺧﻮﺩﺷﺎﻥ ﻓﮑﺮ &= #64400;ﻨﻨﺪ'ﺍﻟﻬﺎﻡ ﺳﺤﺮ ﺻﻮﻓﻴﺎﻧ&#= 65258; ﻣﻴﺒﺎﺷﺪ.ﺁﻧﻬ&#= 65166; ﻫﻨﺮ ﺭﺍ ﺍﺯﻋﺪ&= #65249; ﺭﺳﻴﺪﻩ'ﻳﺎ ﻣﻮ&= #65259;ﺒﺖ ﻭ ﺩﺍﺩﻩﺍﻯ ﺍﻟ&= #65260;ﻰ ﻧﻤﻴﺪﺍﻧﻨﺪ.ﺑ&#= 65198; ﺧﻠﺎﻑ ﻣﻌﺮﻓﺖ &= #64400;ﺎﻣﻠﺎﻥ اﻟﻬﻰ' ﮐﻪ ﭼﻴﺰ&= #65263; ﺭﺍ ﺍﺯ ﺧﻮﺩﺷﺎ&= #65253; ﻧﻤﻴﺪﺍﻧﻨﺪ.ﺩ&#= 65197;ﺳﺖﻫﺎﺭﺍ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭ&= #65169;ﺮﺗﺮﺍﻥ ﻭ ﻨﺎ ﺩﺭﺳﺖ ﻫﺎ= ﺍﺯ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ &= #65255;ﻔس ﺍﻣّﺎﺭﻩ ﺧﻮﺩ= 5207;ﺎﻥ ﮐﻪ ﻫﻨﻮﺯ ﭘﺎﻙ = ﮐﺎﻓﻰ ﻧﺸﺪﻩ ﻣﻴﻴﺎﺑ&#= 65256;ﺪ. ﻏﻴﺮ ﺍﻟﻬﻴّﻮ= 5253; ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺍ= ﺯ ﺧﻮﺩ'ﻳﺎ ﺍﺯ ﺟﺎ= ﻣﻌﻪ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻨ&#= 65194;.ﺁﻥ ﺩﻭ ﻗﺴﻤﺘﻰ ﮐﻪ = ﻗﺎﺑﻞ ﺩﻳﺪﻥ ﻫﻤﻪ ﻫﺴ&= #65174; ﻋﻠﻢ ﺭﻭﺍﻥ ﺷﻨ&= #65166;ﺳﻰ </spa= n>ﻭ ﺑﺮﺭﺳﻰ ﺭA= 261;ﺍﻥ' ﺍﺯ ﺷﺮﺡ ﺣﺎﻟﺎ&= #65173; ﻏﻴﺒﻮﺑﺖ ﻭﺑﺮ &= #65191;ﺒﺮﻯ ﻭﻭﺟﺪ ﺻﻮﻓﻴﺎ&#= 65255;ﻪ'ﻭ ﻳﺎ ﻧﺸﺌﻪ ﺩﻳﻨ&= #65264; ﻫﻨﺮﻣﻨﺪﺍﻥ ﺍ&#= 65203;ﺘﻔﺎﺩﻩ ﻧﻤﻰ ﮐﻨﻨﺪ.ﻭﻟ&= #65264; ﺗﺎﺭﻳﺦ ﮐﺎﺭﻫ&#= 65166;ﻯ ﻫﻮﺵ ﻭ ﻋﻮﺍﻣﻞ = ﺫﻫﻦ ﺟﺎﻣﻌﻪ ﺍﺳﺘﻔ&#= 65166;ﺩﻩ ﮐﺮﺩﻩ' ﺍﺳﺮﺍﺭ = ﺍﺑﺪﺍﻉ ﻫﺮﮐس ﺭﺍ ﺭﻭﺷ&#= 65254; ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﺩ&= #65197; ﻣﻮﺭﺩ ﻏﻴﺮ ﺳﺎ&= #65247;ﮑﺎﻥ ﺭﺍﻩ ﺩﻳﮕﺮﻯ ﻧ&= #65268;ﺴﺖ.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﺭﺍ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺭﻭﺷﻬﺎ&#= 65263; ﻋﻤﻴﻖ ﺗﺮﻯ ﺩﺍ&= #65197;ﻧﺪ ﺩﻳﮕﺮﺍﻥ ﺃثرA= 165;ﺕ ﻓﺮﻫﻨﮓ ﺭﺍ'ﺑﺎ = ﺍﻫﻤﻴّﺖ ﺗﮑﻨﻴﻚ ﻓﺮﺩﻯ &= #65261; ﺗﺠﺮﺑﻪ ﻋﻤﻠﻰ &= #65169;ﺪﺍﻥ ﻣﻴﺮﺳﻨﺪ.ﺗﻤﺮ&#= 65193; ﻫﻨﺮﻣﻨﺪﺍﻥ ﺍ&#= 65199; ﺍﻳﻦ ﺍﻣﻮﺭ ﺳﻴ&= #65198; ﻧﺰﻭﻟﻰ ﻭﻗﻬﻘ&#= 65198;ﺍﺋﻰ ﺍﺳﺖ.ﻭﻳﺎ ﻧﺘﻴ&= #65184;ﻪ ﻧﺎﺑﺴﺎﻣﺎﻧﻰ &#= 65261; ﺗﺸﺘﺖ ﺧﻮﺩ ﺟﺎ&= #65251;ﻌﻪ ﺍﺳﺖ'ﮐﻪ ﺑﺮﺧﻮ&= #65193; ﺗﻘﺴﻴﻢ ﺷﺪﻩ ﺍ&= #65203;ﺖ.ﻭﻟﻰ ﺑﺎﺯ ﺗﻤﺮﺩ ﻫﻨ&= #65198;ﻣﻨﺪ ﺧﺮﻭﺝ ﮐﺎﻣﻞ ﺍ&= #65199; ﺁثاﺭ ﺟﺎﻣﻌﻪ = 5191;ﻮﺩ ﻧﻴﺴﺖ. ﮔﺮﭼﻪ ﺑ= ﻴﺮﻭﻥ ﺍﺯ ﺟﺎﻣﻌﻪ ﻫﻨ&= #65198;ﻣﻨﺪ ﺩﻳﮕﺮﻯ ﺭﺍ ﺩﻧ&= #65170;ﺎﻝ ﮐﻨﺪ <o:p></o:= p> ﺁ= ﻧﺎﻥ ﺳﺒﻚ ﺍﻣﭙﺮﺳﻴ&#= 65262;ﻧﻴﺴﻢ ﺍﻧﻄﺒﺎﻋﻰ ﺩﺍ&#= 65197;ﻧﺪ ﺑﻴﻨﺶ ﻭﺗﻔﮑّ= 5198; ﻭﺗﺨﻴّﻞ ﺩﺍﺭ= 5255;ﺪ.ﻭ ﺍﻳﻨﻬﺎ ﺻﻔﺎﺕ &= #65235;ﺮﺩﻯ ﻭ ﺫﺍﺗﻰ ﻫﻨﺮﻣ&= #65256;ﺪ ﻣﻴﺒﺎﺷﻨﺪ'ﻭﻧ&#= 65258; ﺁثاﺭ ﺍﺟﺘﻤﺎA= 227;ﻰ ﻭ ﺗﺎﺭﻳﺨﻰ ﮐﻪ = ﺩﺭ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65208;ﺘﺮﻙ ﺩﺭ ﺁثاﺭ ﺍﺟﺘ= 5252;ﺎﻋی ﺒﺎ ﻫم ﻔﺮﻕ ﺩﺍ&= #65197;ﻧﺪ.ﻭ ﺍﺑﺪﺍﻉ ﻧﻴﺰ ﺑ&= #65268;ﻦ ﺁﻧﻬﺎ ﺑﻴﺸﺘﺮ &= #65165;ﺳﺖ.ﻭﻣﺎ ﺗﺼﻮﺭ ﻣﻴﮑﻨﻴ&#= 65250;'ﮐﻪ ﺑﺮﺍﻯ ﺍﻭﻟﻴﻦ &= #65169;ﺎﺭ ﺁﻧﻬﺎ ﺭﺍ ﺩﻳﺪ&= #65257;ﺍﻳﻢ.ﻫﺮ ﮐﺎﺭ ﻫﻨﺮﻯ ﮔﺬ&= #65207;ﺘﻪ ﻭ ﻧﻴﺰ ﺁﻳﻨﺪﻩ&= #65165;ﻯ ﺩﺍﺭﺩ.ﻭ ﺳﺮﺍﺳ&= #65198; ﺩﺭ ﺗﺪﺑﻴﺮ ﺍﻟ&= #65260;ﻰ ﺍﺳﺖ.ﭼﻪ ﻫﻨﺮﻫ&= #65166;ﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﻭ ﻳﺎ ﻫﻨﺮﻫﺎﻯ ﻏ&= #65268;ﺮ ﺳﺎﻟﮑﺎﻥ'ﮐﻪ ﺳ&= #65198;ﺍﺳﺮ ﻃﻴﻨﺖ ﻭ ﻣﺤﺘﻮ&= #65267;ﺎﺕ ﻃﺒﻴﻌﺖ ﻭﻓﻄﺮ&#= 65173; ﺩﺭ ﺗﺪﺑﻴﺮ ﺧﺪ&= #65165;ﻭﻧﺪ ﺗﻨﻬﺎ ﻣﻮﺟﻮﺩ &= #65261;ﺍﻗﻌﻰ ﺩﺭ ﻫﺴﺘﻰ ﻣﻴﺒ&= #65166;ﺷﺪ. ﺑﻌﻀﻰ ﺍﺯ ﻣؤث= 617;رﻫﺎﻯ ﺗﻮﻟﻴﺪ'ﺁثاﺭ = 5183;ﺪﻳﺪﻯ ﮐﻪ ﺭﻧﮓ ﺍﺻﺎﻟ&= #65174; ﺍﺑﺪﺍﻋﻰ ﺩﺍﺭ&#= 65193;'ﺍﻳﻦ ﺗﻔﺎﻭﺗﻬﺎ ﺃث= 585;ﻫﻨﺮﻯ ﺭﺍ ﻣﻨﻔﺮﺩ ﻭ ﺷ= ﺨﺼﻰ ﻣﻴﮑﻨﺪ . ﻭﻟﻰ ﺑ= ;ﺎﺯ ﺍﻳﻦ ﺍﺿﺎﻓﺎﺕ &= #65251;ﻤﮑﻦ ﺍﺳﺖ' ﻋﻨﺼﺮ ﺯﺍ= ﺋﺪ ﺟﺪﻳﺪﻯ ﻧﺒﺎﺷ&#= 65256;ﺪ'ﺑﻠﮑﻪ ﻧﺘﻴﺠﻪ ﺗﻐﻴﻴ&#= 65198; ﻏﻴﺮ ﻣﺤﺴﻮس'ﺩ&#= 65197; ﻫﻤﺎﻥ ﻣؤثّرᥴ= 5;ﺕ ﻭ ﻋﻨﺎﺻﺮ ﺳﺎﺑ&= #65238; ﻫﺴﺘﻨﺪ. ﻭ ﻋﻠﻢ= ﺟﻤﺎﻟﻰ ﺑﻨﻈﺮ ﻓﻮﺳﻴﻮ&#= 1587; ﺷﻨﺎﺧﺖ ﻫﻤﻴﻦ &= #65175;ﻔﺎﻭﺗﻬﺎﻯ ﺟﺰﺋﻰ ﺍﺳﺖ.ﻣﺤ&= #65240;ﻘﺎﻥ ﺩﺭ ﻣﻮﺿﻮﻉ ﺍﺻ&= #65166;ﻟﺖ ﺩﺭ ﻫﻨﺮ ﺑﺤﺶ ﮐ= ﺮﺩﻩ'ﻭ ﺗﻮﻟﻴﺪ ﺟﺪﻳﺪ&#= 65263; ﺭﺍ ﮐﻪ ﺩﺭ ﺗﺎﺭ= ﻳﺦ ﺍﻧﻮﺍﻉ ﺟﺪﺍﺋ&#= 65264; ﺍﻳﺠﺎﺩ ﮐﻨﻨﺪ &= #65251;ﻴﺸﻨﺎﺳﻨﺪ'ﻣ= 579;ل ﺍﻳﻨﮑﻪ ﺣﻘﻴﻘ&#= 65176;ﻰ ﻓﺮﻳﺪ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ. ﺃﺻﻞ ﺁﻥ ﺣﺎﺩث&#= 1607; ﻣﺒﺘﮑﺮﺍﻧﻪ ﺧ&#= 65262;ﺍﻫﺪﺑﻮﺩ ﮐﻪ ﻣﺎﺭﺍ ﻳﮑّ&#= 65258; ﺑﺰﻧﺪ.ﻭﻋﻠﺎﺋ&#= 65250; ﺩﻫﺸﺖ ﺍﺭﺍﺋﻪ &= #65169;ﺪﻫﻴﻢ.ﺍﻳﻦ ﺗﻌﺠّﺐ ﻫﻤﺎﻥ &#= 65165;ﺣﺴﺎس ﺟﻤﺎﻟﻰ ﺍﺳﺖ ﮐ&= #65258; ﭼﺮﺍ ﻣثلا ﭼﻨA= 268;ﻦ ﺭﺍ ﻧﻤﻰ ﺩﺍﻧﺴ&= #65176;ﻴﻢ.ﺩﺭ ﻭﺍﻗﻊ ﻣﺎ ﺧﻮﺩ = ﺟﺪﻳﺪ ﺷﺪﻩﺍﻳﻢ.ﻭ ﺩﺍ&= #65261;ﺭ ﺁثاﺭ ﺍﺑﺪﺍﻋA= 264; ﺟﻬﺎﻥ ﺷﺪﻩﺍﻳ&#= 65250; ﺍﻣﺎ ﺧﻮﺩ ﻫﻨﺮ&= #65251;ﻨﺪ ﺍﺣﺴﺎس ﺍﺻﺎﻟ= 5174; ﺭﺍ ﺑﻘﻮﻝ(ﺑﺎﻳ&= #65198;) ﻫﻤﺮﺍﻩ ﺑﺎ ﺍﺣ&= #65204;ﺎس ﻭﺣﺪﺕ ﺧﻮﻳﺶ ﻣ&= #65268;ﺪﺍﻧﺪ. ﺧﻮﺩﺵ ﺭﺍ ﻣﻴﺪ&= #65165;ﻧﺪ ﮐﻪ ﻧﻤﻰ ﺗﻮﺍﻧ&= #65194; ﭘﺮﻭﺍﺯ ﮐﻨﺪ.ﻭ = ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ ﺍﮔ= ;ﺮ ﻋﺰﻟﺖ ﺑﮕﻴﺮﺩ'ﺑﺎﺯ ﻣ&= #65268;ﺨﻮﺍﻫﺪ ﺑﺠﻤﻊ ﺑﭙﻴﻮﻧ&#= 65194;ﺩ. ﭼﻮﻥ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬﻰ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ. ﺍﺻﺎﻟﺖ ﻭ ﺗﻨﻬ&= #65166;ﭘﻰ ﻓﮑﺮ ﻧﻴﺰ ﺑﺎ ﺗ= ﻌﻠﻴﻢ ﻭ ﺗﻠﺎﺵ ﺍﺯ ﺗﻨ= ﻬﺎﺋﻰ ﺩﺭ ﻣﻴﺂﻳﺪ ﻟﺬ&= #65165; ﺭﻧﺞ ﺗﻨﻬﺎﺋﻰ &= #65227;ﺎﺭﺽ' ﻣﺘﻨﺎﺳﺐ ﺭﻧﺞ &= #65175;ﻌﻠﻴﻢ ﻫﻨﺮﻣﻨﺪ ﺑﺪﻳ&#= 64405;ﺮﺍﻥ ﺍﺳﺖ. هدﻑ ﻫﻨﺮ&#= 65251;ﻨﺪ ﻧﺒﺎﻳﺪ ﺍﻳﻦ ﺑ&= #65166;ﺷﺪ'ﮐﻪ ﺑﺎﺻﺎﻟﺖ ﻭ ﮔﻤ&= #65208;ﺪﻩ ﺍﻯ ﺑﺮﮔﺮﺩﺩ.ﺑ&= #65248;ﮑﻪ ﺑﺪﻭﻥ ﺟﺴﺘﺠﻮ &= #65169;ﺎﻳﺪ ﺑﺂﻥ ﺑﺮﺳﺪ'ﮐﻪ = ﻫﻤﺎﻥ ﺗﺴﻠﻴﻢ ﺳﺎﻟک اﺳﺖ. ﺍﺻﺎﻟﺖ ﺍ&= #65267;ﻦ ﻧﻴﺴﺖﮐﻪﭼﻴﺰ= 5263; ﺑﮕﻮﺋﻴﻢ' ﮐﻪ ﺩ= ﻳﮕﺮﺍﻥ ﻧﻴﺰ ﻣﻴﺘﻮﺍﻧ&#= 65256;ﺪ ﺑﮕﻮﻳﻨﺪ.ﻣﮕﺮ &= #65153;ﻧﮑﻪ ﺗﺎ ﺧﻮﺩﺭﺍ ﻣﻮ&= #65183;ﻮﺩ ﻣﻨﺤﺼﺮ ﺑﻔﺮﺩ &= #64400;ﻨﻴﻢ. ﺗﻐﻴﻴﺮ ﻣﻘﺎﻡ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻣﺎ'ﻭ ﺳﭙ= س ﭘﻴﺪﺍﻳﺶ ﺟﺪﻳ&#= 65194; ﻫﻨﺮﻯ ﺩﺭ ﻣﺎ ﺧ= ﻮﺍﻫﺪ ﺑﻮﺩ .<o:p></o:p> ﺩﺭ ﭘﺪﻳ= ;ﺪﻩ ﺗﻘﻠﻴﺪ'ﻫﻨﺮﻣ&#= 65256;ﺪ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺍ&= #65169;ﺘﮑﺎﺭ ﮐﻨﺪ ﻣﮕﺮ ﺗﻘﻠ&= #65268;ﺪ ﮐﺮﺩﻩ ﺑﺎﺷﺪ. ﺩ= ﺭﺗﻨﺰﻳﻞ ﺯﺑﺎﻧﻰ ﻭ ﺍﺻﻮ&= #65245; ﻗﺒﻠﻰ'ﮐﻪ ﺩﺭ ﻣ= ﺮﺣﻠﻪ ﺗﻌﻠﻴﻢ ﭼﻨﻴﻦ &= #65165;ﺳﺖ.ﺩﺭ ﻫﻨﺮ ﺍﺑﺘﮑﺎﺭ &= #65169;ﺴﺘﻪ ﺑﻨﺪﺭﺕ ﻫﻨﺮﻣ&#= 65256;ﺪ'ﺩﺭ ﺟﺴﺘﻦ ﺭﺍﺑﻄﻪ &= #65239;ﺪﻳﻢ ﻭﺟﺪﻳﺪ ﺍﺳﺖ.ﺧ&= #65268;لی اﺯ ﺟﺪﻳﺪ ﺭﺍ ﻧ&= #65252;ﻴﺘﻮﺍﻥ ﮔﻔﺖ' ﻣﮕﺮ ﮐﻤﻰ= ﺍﺯ ﺟﺪﻳﺪﻫﺎ ﺭﺍ.ﻭ = ﺍﮔﺮ ﻫﻨﺮﻣﻨﺪ ﺍﺻﺮ&#= 65165;ﺭ ﺑﺎﺑﺘﮑﺎﺭ ﻭﻧ&#= 65262;ﺁﻭﺭﻯ ﺩﺍﺷﺖ'ﻇﺮﺍﻓﺖ &= #65183;ﻤﺎﻟﻰ ﺭﺍ ﺍﺯ ﺩﺳ= ;ﺖ ﻣﻴﺪﻫﺪ. ﻭ ﺷﺎﻧس ﺩﺭﻙ ﮐ&= #65256;ﻨﺪﮔﺎﻥ ﮐﻤﺘﺮ ﻣﻴﮕﺮﺩ&#= 65193;.ﻭ ﺑﺮﺍﻯ ﻧﻮﺁﻭﺭ&#= 65263; ﺧﻮﺩ' ﮐﻨﺘﺮﻝ ﻭ= ﺗﻮﺟﻴﻪ ﻟﺎﺯﻡ ﺩﺍﺭﺩ.ﻭ = ﻧﺒﺎﻳﺪ ﺑﻬﺮ ﻗﻴﻤﺖ ﮐﻪ = ﺷﺪﻩ' ﺩﻫﺸﺖ ﻭﺗﻌﺠّ= 5168; ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺟ&= #65248;ﺐ ﮐﺮﺩ ﻭ ﺑﻘﻮﻝ ﺍ= ﻧﮕﻠﻴﺴﻰ ﻫﺎ'ﺑﺎﻳﺪ ﻫﻨﺮ = ﺗﺴﻠﻴﻢ ﺳﺤﺮ'ﻭ ﻏﻴﺮ ﻣﺘ= ﺤﻘﻖ ﻭﻧﺎﻣﻔﻬﻮﻡ ﮔ&#= 65198;ﺩﺩ' ﻭ ﺍﻟّﺎ ﺩﻭﭼﺎ&#= 65197; ﺍﺿﻄﺮﺍﺏ ﻭ ﺁﺷ&= #65236;ﺘﮕﻰ ﻭ ﺧﻠﻂ ﻭﮐﻮ= ﺭﻯ ﻭ ﺷﻠﻮﻏﻰ ﻣﻴﺸ&= #65262;ﺩ.ﻫﺮﭼﻪ ﺑﺎ ﭘﺎﻳﻪﻫﺎﻯ &= #65195;ﻫﻨﻰ ﻗﺪﻳﻢ ﻣؤثّرᥴ= 9;ﺮ ﺩﺭ ﺩﻳﮕﺮﺍﻥﺒ&#= 65166;ﺷﺪ' ﻧﺎﻣﺮﺑﻮﻁ ﺗﺮ &= #65251;ﻴﮕﺮﺩﺩ. ﻫﻨﺮﻣﻨﺪ ﺑﺎﻳ&#= 65194; ﺑﺪﺍﻧﺪ'ﭼﮕﻮﻧ&#= 65258; ﺑﺮﺍﻯ ﻫﻴﺠﺎﻧ&#= 65166;ﺕ ﻧﺎﺷﻨﺎﺧﺘﻪ ﺧ&#= 65262;ﺩ'ﺣﺪّﻯ ﻗﺎﺋﻞ ﺷﻮﺩ. ﺗﺎ= ﺩﺭ ﻣﻠﮑﻮﺕ ﺗﺎﺭﻳ&#= 65242; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65239;ﺮﺍﺭ ﻧﮕﻴﺮﺩ. ﺍﺑﺪﺍ&= #65225; ﻓﻨّﻰ ﻭ ﻫﻨﺮﻯ'&= #65191;ﻮﺩ ﺷﺎﻣﻞﻋﻨﺎﺻﺮ &#= 65199;ﻳﺎﺩﻯ ﺍﺯ ﺷﻌﻮﺭﻯ ﻭ ﻟ= ﺎ ﺷﻌﻮﺭﻯ ﺍﺳﺖ' ﺁ= ﮔﺎﻫﺎﻧﻪ ﻭ ﻧﺎﺁﮔﺎﻫﺎﻧ&#= 65258;. ﮐﻪ ﺍﻳﻨﻬﺎ ﺑﺎ&= #65259;ﻢ ﺩﺭ ﺷﺒﮑﻪﺍﻯ ﻣ&= #65170;ﻬﻢ ﭘﻴﭽﻴﺪﻩ ﻫﺴﺘ&#= 65256;ﺪ.ﻭ ﺁﻧﺮﺍ ﭼﻮﻥ ﺯﺍ&= #65267;ﻤﺎﻥ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ.&#= 64400;ﻪ ﺗﻠﻘﻴﺢ ﻧﻄﻔﻪ &= #65261; ﺣﻤﻞ ﻭ ﻧﮕﻬﺪﺍ&= #65197;ﻯ ﻭ ﻏﻴﺮﻩ ﻟﺎﺯﻡ = ﺩﺍﺭﺩ ﺗﺎ ﻃﻔﻞ ﺷﻮﺩ.ﻭ= ﺗﺤﻮﻟﺎﺕ ﺑﻴﻮﻟﻮﮊﻳﻚ ﻣ&#= 65166;ﺩﺭ ﻧﻴﺰ ﮐﻪ ﻫﻤﺎﻥ = ﺑﺎﻃﻦ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ &= #65207;ﺮﮐﺖ ﺩﺍﺭﺩ. ﮐﻪ ﺧﻮﺩ= ﻫﻨﺮﻣﻨﺪﺍﺯ ﺁﻥ ﺧﺒﺮ ﻧﺪﺍﺭ&= #65193;. ﻳﻮﻧﮓ ﺍﺑﺪﺍﻉ &= #65197;ﺍ ﺭﻧﮓ ﻧﻮ ﺩﺍﺩﻩ'= ﮐﻪ ﺍﺯ ﺍﻋﻤﺎﻕ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﺳﺮﭼﺸﻤﻪ ﻣﻴﮕ&#= 65268;ﺮﺩ ﻳﺎ ﺍﺯ ﻣﻠﮑﻮﺕ = ﻣﺎﺩﺭﺍﻥ ﺍﺳﺖ'ﮐﻪ ﭘﻴﺮﻭ&= #65165;ﻥ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ. = ﻭﻫﻨﮕﺎﻡ ﻏﻠﺒﻪ ﻧﻴﺮﻭﻯ &= #65165;ﺑﺪﺍﻉ'ﺍﺭﺍﺩ= 5257; ﺗﻌﺎﻟﻰ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺗﺴﻠﻴﻢ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﻣﻴﺸﻮﺩ.ﻭ ﺫﺍﺕ&= #65169;ﻄﻮﺭ ﺷﻌﻮﺭﻯ عقب ﻧA= 208;ﻴﻨﻰ ﺩﺭﺍﻳﻦ ﺯﻣﻴﻨ&#= 65258; ﻣﻴﮑﻨﺪ. ﻳﻮﻧﮓ = ﻓﺮﺍﻣﻮﺵ ﮐﺮﺩﻩ ﮐﻪ ﺍﺑﺪ&= #65165;ﻉ ﻋﻤﻞ ﻟﺎ ﺷﻌﻮﺭ&= #65263; ﻭﻧﺎﺧﻮﺩ ﺁﮔﺎ&#= 65259;ﺎﻧﻪ ﻧﻴﺴﺖ.ﺍﻟﺒﺘﻪ &= #65193;ﺭﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﭼﻮﻥ &= #65227;ﻠﻤﺎ ﻭ ﻓﻠﺎﺳﻔﻪ'ﺩﺭ = ﺑﺎﺭﻩ ﺍﺑﺪﺍﻉ ﺧﻮﺩ ﭼ&= #65256;ﻴﻦ ﻧﻴﺴﺘﻨﺪ. ﺑﻠﮑ&= #65258; ﻫﻨﺮﻣﻨﺪ ﺗﺠﺮ&#= 65169;ﻪ ﻭﺗﻤﺮﻳﻦ ﻗﺒﻠ&#= 65264; ﺩﺭﺍﺯﻯ ﻣﻴﺨﻮ&#= 65165;ﻫﺪ'ﺗﺎ ﻣﺎﺩﻩ ﺍﺑﺪﺍﻉ &= #65191;ﻮﺩﺭﺍ ﺁﻣﺎﺩﻩ ﻧﻤﺎﻳ&#= 65194;.<o:p></o:p> ﻓﮑﺮ ﺍﺑ= ;ﺪﺍﻉ ﻳﺎ ﭘﻴﺎﺩﻩ ﮐﺮ&= #65193;ﻥ ﺁﻥﺪﺭﺻﻮﺭﺕ ﻳ&#= 1705; اﺑﺪﺍﻉ ﻓﺮﻕ ﺩ&#= 65165;ﺭﺩ.ﻭ ﺩﺭ ﻫﻨﺮ ﭘﻴﺎﺩ&= #65257; ﮐﺮﺩﻥ'ﻫﻤﺎﻥ ﻗ&= #65194;ﺭ ﻣﻬﻢ ﺍﺳﺖ'ᤨ= 0;ﻪ ﻓﮑﺮ ﻭ ﺍﻟﻬﺎﻡ = ﺍﺻﻠﻰ ﺍﻟﻬﻰ ﺩﺍﺭﺩ.ﻭ = ﺩﺭ ﻋﺮﻓﺎﻥ ﻭﻭﺍﺻ&#= 65248;ﺎﻥ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺁﺷﮑﺎﺭﺍ ﺷﻬﻮ&#= 65193; ﺩﺍﺭﻧﺪ'ﻭ ﺗﻨﺰ&= #65267;ﻞ ﻣﻨﻄﻘﻰ ﻣﻴﮑﻨ&#= 65256;ﺪ.ﮐﻪ ﻫﻤﺎﻥ ﺍﻫﻤﻴّ= 5174; ﺭﺍ ﭘﻴﺪﺍ ﻣﻴﮑ&= #65256;ﻨﺪ. ﭼﻄﻮﺭ ﻣﻴﺘﻮﺍ&#= 65253; ﺍﺳﺘﺪﻟﺎﻝ ﮐﺮ&#= 65193;' ﻭ ﺳﻤﭙﺎﺗﻰ ﺩﺭ = ﺩﻳﮕﺮﺍﻥ ﺳﺎﺧﺖ.ﻭﻧﻈﺮﻳ&#= 65258;ﭘﺮﺩﺍﺯﻯ ﮐﺮﺩ ﻭﻣﻄﺮﺡ ﻧ&= #65252;ﻮﺩ.ﻭ ﻫﻤﻪﺭﺍ ﭼﮕﻮﻧ&#= 65258;ﺑﺘﺮﺗﻴﺐ ﺍﻧﺠﺎﻡ ﺩﺍﺩ. ﺑ= ﺮﺍﻯ ﻫﺮ ﺍﺑﺪﺍﻉ ﻣﻘ&= #65194;ﻣﺎﺕ ﻗﺒﻠﻰ ﺯﻳﺎﺩﻯ &= #65247;ﺎﺯﻡ ﺍﺳﺖ.ﻣﺎﻧﻨﺪ ﺩ&= #65261;ﺭﻩ ﺳﻠﻮﻙ ﻃﻮﻟﺎﻧ&#= 65264; ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺩ&= #65197; ﭘﻴﻤﺎﻥ'ﺗﺎ ﺭﺳ&= #65268;ﺪﻥ ﺑﺎﻟﻬﺎﻣﺎﺕ ﻟ&#= 65194;ﻧّﻰ ﻭ ﺍﺑﺪﺍﻋﺎﺕ ﻓ&= #64401;ﺮﻯ.ﻫﻨﺮﻣﻨﺪ= 5165;ﻥ ﺩﻭﺳﺖ ﺩﺍﺭﻧﺪ &= #65169;ﮕﻮﻳﻨﺪ'ﮐﻪ ﺍﺑﺪﺍﻉ ﺁﻧﻬﺎ &= #65165;ﺯ ﺩﺭﻭﻥ ﺧﻮﺩﺷﺎ&#= 65253; ﺧﻮﺩ ﺑﺨﻮﺩ ﻭ ﺑ= ﺪﻭﻥ ﺍﺭﺍﺩﻩ ﭘﻴﺪﺍ &= #65207;ﺪﻩ ﺍﺳﺖ. ﻭ ﺑﻘﻮﻝ ﺍ= ;ﻳﻨﺘﻮﻥ ﭼﻴﮑﻮﻑ'ﺩﺭ ﺍﺑ&= #65194;ﺍﻉ ﻫﻨﺮﻯ ﻣﺸﮑﻠﺎ&#= 65173; ﻭ ﻏﺎﻳﺎﺕ ﻭ ﻫﺪ= ﻓﻬﺎﻯ ﻧﻬﺎﺋﻰ ﻫﺴﺖ.ﻭ = ﻟﺬﺍ ﻫﻨﺮﻣﻨﺪ ﻧﻤﻰ &= #65175;ﻮﺍﻧﺪ'ﺑﺪﻭﻥ ﺗﺄﻣّﻞ ﻭ ﺗﺼﻤ&#= 65268;ﻢ ﺍﺑﺪﺍﻋﻰ ﮐﻨﺪ &= #64400;ﻪ ﺩﺭ ﻏﻴﺮﺳﺎﻟﮑ&#= 65166;ﻥ ﭼﻨﻴﻥ اﺳﺖ.ﻭﻟ&#= 65264; ﻭﺍﺻﻠﺎﻥﺎﻟﻬ= 5264; ﺩﺭﻣﺮﺣﻠﻪﺍﻧ= 5184;ﺎﻡ ﺗﻨﺰﻳﻞ'ﮐﺎﺭ ﻣ&= #65208;ﮑﻞ ﻭﺑﺎ ﻣﻘﺪﻣﻪﺑ&#= 65166;ﻳﺪ ﺑﺎﺷﺪ. ﻭﻟﺬﺍ ﺗ= ﻨﺰﻳﻞ ﻫﻤﻪ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﻣﻴﺴّﺮ ﻧﻴﺴﺖ.&#= 65199;ﻳﺮﺍ ﺍﻟﻬﺎﻣﻬﺎ ﺑﻄ&#= 65262;ﻥ ﺯﻳﺎﺩﻯ ﺩﺍﺭﻧ&#= 65194;. ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﺑ&= #65198;ﺣﺴﺐ ﻣﻘﺎﻡ ﻋﻘﻠﻰ ﻭ&= #65197;ﻭﺣﻰ ﺧﻮﺩ ﺁﻧﻬﺎ ﺭﺍ = ﻣﻰ ﻓﻬﻤﻨﺪ. ﻭ ﺍﻭﻟ= ﻴﺎﻯ ﺍﻟﻬﻰ ﻧﻴﺰ ﺑﺎ&= #65259;ﻢ ﻓﺮﻕ ﺩﺍﺭﻧﺪ.ﭼ&= #65262;ﻥ کتاﺏﻗﺮﺁﻥ ﮐʌ= 58; ﺑﺨﺎﻃﺮ ﺗﻔﺎﻭﺕ ﻓﻬﻢ'ﺑ&= #65176;ﻌﺪﺍﺩ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ &#= 65153;ﻥ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻟﺬ&= #65165; ﺁثاﺭ ﺗﻨﺰﻳﻠA= 264; ﻋﺮﻓﺎﻧﻰ ﺭﺍ'ﺑ&= #65166;ﻳﺪ ﺳﻤﺒﻮﻟﻴﻚ ﻭ ﺭ&= #65251;ﺰﻯ ﮔﻔﺖ ﻭ ﺻﺮﺍﺣﺖ = ﺩﺭ ﺣﮑﻢ ﮐﺸﺘﻦ ﺃﺻ&= #65246; ﺍﻟﻬﺎﻡ ﻭ ﮔﻴﺮ&= #65255;ﺪﻩ ﺍﻟﻬﺎﻡ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ. ﺑﻘﻮﻝ ﻭﺍ= ﻧﮕﻮﺥ ﺁﻧﭽﻪ ﺩﺭ ﺩﺳﺖ = ﺍﺑﺪﺍﻉ ﺩﺍﺭﻡ'ﻧﺘﻴﺠﻪ &= #65165;ﺗّﻔﺎﻕ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﻗ&= #65212;ﺪﻯ ﻭﺍﻗﻌﻰ ﻭ ﺍﺭﺍ&= #65193;ﻩﺍﻯ ﻧﻬﺎﺋﻰ ﺩﺍﺷﺘ&#= 65258;ﺍﻡ ﺩﺭ ﺍﺑﺪﺍﻉ ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ'ﻭ ﻧﻴ&= #65200; ﺗﻨﺰﻳﻞ ﺩﺍﺩﻥ &= #65165;ﻟﻬﺎﻡ ﺑﻮﺳﻴﻠﻪ ﮐﺎﻣ&#= 65248;ﺎﻥ ﺍﻳﻦ ﻫﺪﻑ ﻧﻬﺎ&= #65163;ﻰ ﻭ ﻧﻴﺰ ﻣﻘﺪﻣﺎ&= #65173; ﺍﻭﻟﻴﻪ'ﻣﻨﺠﺮ &= #65169;ﺎﻟﻬﺎﻡ ﺭﻭﺷﻨﻰ ﺍﺳﺖ.ﻭ = ﻧﺘﻴﺠﻪ ﮐﻮﺷﺶ ﺳﺮﺳﺨﺘ&#= 65166;ﻧﻪ ﺍﺳﺖ. ﻭﻳﮑﺘﻮﺭ = ﻫﻮﮔﻮ ﺑﺮﺍﻯ ﺍﺑﺪﺍﻉ</= span> </spa= n>ﻣﻘﺪﻣﻪ ﺗﺄʌ= 51;ّﻠﻰ ﻗﺎﺋﻞ ﺍﺳﺖ ﻭ ﺍ= ﻟﻬﺎﻡ ﺭﺍ ﭼﻮﻥ ﺟﻮﺟﻪ = ﻭ ﺗﺨﻢ ﻣﺮﻍ ﻣﻴﺪ&= #65165;ﻧﺪ.ﮐﻪ ﺍﮔﺮ ﻧﮕﻬﺪﺍﺭ&#= 65263; ﻧﺸﻮﺩ'ﻧﻪ ﺗﺨﻢ = ﺟﻮﺟﻪ ﻣﻴﺸﻮﺩ ﻭ ﻧﻪ ﺟ= ﻮﺟﻪ ﻣﺮﻍ ﻣﻴﮕﺮﺩﺩ.<= o:p></o:p> ﻫﻮﺵ ᥾= 1;ﺣﺎﻓﻈﻪ ﺩﻭﺑﺎﻝ ﺗﺨﻴّ= 5246; ﻫﺴﺘﻨﺪ ﭘس ﺷﺎ&#= 65251;ﻞ ﻣﻘﺪﻣﻪ ﺑﺮﺍﻯ &= #65165;ﺑﺘﮑﺎﺭ ﻭ ﺍﺑﺪﺍﻉ ﺍﺳﺖ.= ﻭ ﺑﻘﻮﻝ ﺳﻮﺭﻳﻮ'&= #65261;ﻇﻴﻔﻪ ﺩﻭﮔﺎﻧﻪﺍﻯ ﻫ&#= 65204;ﺖ.ﻳﮑﻰ ﻭﻇﻴﻔﻪ ﻣﻨﻄﻘ&#= 65264; ﻣﻨﻔﻰ ﻭ &#= 65203;ﻠﺒﻰ ﺩﻭﺭ ﮐﺮﺩﻥ ﺍﻓ&= #64401;ﺎﺭ ﻏﻠﻂ' ﻭ ﺩﻳﮕﺮﻯ= ﻭﻇﻴﻔﻪ ﺍﻳﺠﺎﺑﻰ ﻭ ﻣث&#= 1576;ت ﺩﺭ ﮐﺎﺩﺭ ﻣﺎﺩ&= #65257; ﻭ ﻗﻮﺍﻋﺪ ﮐﺎﺭ = ﻭ ﺍﺳﺘﻨﺎﺩﻫﺎﻯ &#= 65193;ﻳﮕﺮ. ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ ﺍﻳﻦ ﺗﻠﺎﺵ ﻣﻴ&= #65208;ﻮﺩ 'ﮐﻪ ﺑﺎﺯ ﺍﺑﺪﺍ= ﻉ ﻭﮐﺎﺭ ﺍﻳﺪﺁﻟ&#= 65264; ﻧﻴﺴﺖ.ﺩﺭ ﺳﺎﻟ&= #64401;ﺎﻥ ﻭﻇﻴﻔﻪ ﺳﻠﺒﻰ &= #65261;ﻣﻨﻔﻰ ﻫﻤﺎﻥ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﻋﻤﻞ ﺗﺨﻠﻴ&= #65258; ﻭ ﺗﻨﺰﻳﻪ ﻭ ﺗﺠ= ﺮﻳﺪ ﻭ ﺗﺰﮐﻴﻪ ﻧﻔس &= #65165;ﺳﺖ ﺗﺎ ﺑﺎﻟﻬﺎﻡ<sp= an dir=3DLTR> </spa= n>ﺑﺮﺳﻨﺪ.ﻭﻗʋ= 76;ﻰ ﮐﻪ ﺍﺯ ﻣﺮﺍﺗﺐ = ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﮔﺬﺷﺘﻨﺪ.&= #65261; ﺩﺭ ﻣﺮﺣﻠﻪ ﺩﻭ&= #65249; ﻣﺎﺩﻯ ﮐﺮﺩﻥ ﻭ = ﻣﻨﻄﻘﻰ ﻧﻤﻮﺩﻥ ﺍﻟﻬﺎ&#= 65249; ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺭ = ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘﻰ ﺍﺳﺖ'ﮐ&= #65258; ﮐﺎﺭ ﮐﺎﻣﻠﺎﻥ &= #65169;ﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ'ﻭ ﺩﺍﺭﺍ&= #65263; ﺍﻣﮑﺎﻧﺎﺕ ﻓﻨ&#= 1617;ﻰ ﻭ ﺃﺩﺑﻰ ﺩﺭ ﺃﻣ= ﺮ ﺗﻨﺰﻳﻞ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﺩﺭ ﻫﻨﺮ ﻏﻴﺮ= ﺳﺎﻟﮑﺎﻥ ﻫﻤﺎﻥ ﻭﻇﻴﻔﻪ &= #65251;ﻨﻔﻰ ﺧﻮﺩ ﺑﺨﻮﺩ ﻭﻇ&= #65268;ﻔﻪﺍﻯ ﻣثبت ﺧﻮﺍﻫﺪ</spa= n> </spa= n>ﺷﺪ. ﺯﻳﺒﺎﺋA= 264; ﺷﻨﺎﺳﺎﻥ ﻋﻘﻠﻰ ﻭ ﻋﺮﻓﺎ&= #65255;ﻰ' ﺑﺮﺍﻯ ﺍﻟﻬﺎﻡ &= #65193;ﺭ ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ &= #65255;ﻘﺸﻰ ﻗﺎﺋﻞ ﻧﻴﺴﺘﻨ&#= 65194; ﻭ ﻧﺒﻮﻍ ﻫﻨﺮﻯ = ﺭﺍ ﻗﻮﻩﺍﻯ ﻏﻴﺮ ﻋ&= #65240;ﻠﻰ ﻭ ﺟﺎﺩﻭﺋﻰ ﻧﻤ&= #65268;ﺪﺍﻧﻨﺪ. ﺑﻠﮑﻪ ﻓﻌﻞ ﺑﺼ&= #65268;ﺮﺕ ﻋﻘﻠﻰ'ﻫﻤﺮﺍﻩ &= #64400;ﻨﺘﺮﻝ ﻧﻔس ﻭ ﺧﻮﻳﺸﺘ&#= 65254; ﺩﺍﺭﻯ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ.ﮐﻪ ﺍﻳﻦ ﺑﺎﺯ ﺍﺑﺪ&= #65165;ﻉ ﻧﻴﺴﺖ.ﺗﻐﻴﻴﺮ&#= 65263; ﺩﺭ ﺳﻄﺢ ﻋﻘﻞ ﺟ= ﻤﻌﻰ ﻭ ﺳﻠﻴﻘﻪ ﺟﻤﻌ&= #65264; ﻣﻴﺒﺎﺷﺪ.ﻭﻳﻚ &= #65255;ﻮﺁﻭﺭﻯ ﺍﻧﻘﻠﺎﺑﻰ ﻭﻣ&#= 65198;ﺣﻠﻪ ﻣﺴﺘﻘﻠﻰ ﺑﺮﺍ&#= 65263; ﺧﻮﺩ ﻧﻴﺴﺖ.<o:p></o:p></span= > ﺩﻯﻠﺎﮐ= ﺮﻭﺍ ﺭﻭﺍﻥ ﺷﻨﺎس ﻣ&#= 65228;ﺎﺻﺮ'ﻧﺒﻮﻍ ﺭﺍ ﺩﺭ ﺗﻔﺴﻴﺮ = ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ'ﻭ ﺩﺍﺷﺘ&= #65254; ﻗﺪﺭﺕ ﺧﺎﺹ ﺑﺮ&= #65175;ﺮ ﻭﻇﺎﻳﻒ ﻃﺒﻴﻌ&#= 65264; ﺗﻦ'ﮐﻠﺎﻣﻰ ﭘﻮ&= #64378; ﻣﻴﺪﺍﻧﺪ. ﺭﻭﺍ&= #65255;ﺸﻨﺎﺵ ﺟﺰ ﺟﺴﻢ ﻭﻣﺎﺩ&= #65257; ﺭﺍ ﻧﻤﻰ ﺷﻨﺎﺳ&= #65194;.ﺩﺭ ﺣﻨﮓ ﺑﺎﺭﻭﺍﻥ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺭﺍ ﻣﺎﺩﻯ ﺭﻓﺘ&= #65166;ﺭ ﻣﻴﮑﻨﺪ. ﭼﻮﻥ ﻗ= ﺒﻮﻝ ﻫﺮ ﺃثر ﺑﺮﺗﺮ &#= 65165;ﺯ ﺟﺴﻢ ﻭﻣﺎﺩﻩ ﺩ&= #65197; ﻃﺒﻴﻌﺖ ﻭﺟﻮﺩ &= #65165;ﻧﺴﺎﻥ'ﺍﻭﺭﺍ ﻟﺎﺟﺮﻡ ﺑﻔﻠﺴ&#= 65236;ﻪ ﺍﻟﻬﻰ ﻭ ﻋﺮﻓﺎ&= #65253; ﻭﺃﺑﺪﻳّﺖ ﻣﻰ &#= 64400;ﺸﺎﻧﺪ.ﮐﻪ ﺍﺯ ﺁﻥ ﮔﺮﻳﺰﺍ&= #65253; ﻧﻴﺰ ﻫﺴﺘﻨﺪ.ﺗ&= #65166; ﺑﺪﻧﺎﻡ ﺧﺮﺍﻓ&#= 65166;ﺗﻰ ﻭ ﻏﻴﺮ ﻋﻠﻤﻰ ﺑ= ﻮﺩﻥ ﻧﺸﻮﻧﺪ.ﻭﻭﺟﻬ&#= 65258; ﻋﻠﻤﻰ ﺧﻮﺩﺭﺍ &= #65165;ﺯ ﺩﺳﺖ ﻧﺪﻫﻨﺪ. ﺩ= ﺭ ﺣﺎﻟﻴﮑﻪ ﮐﺎﻧ&#= 65174; ﻭ ﺷﻮﭘﻨﻬﺎﻭﺭ &= #65261; ﻧﻴﭽﻪ'ﺍﺑﺪﺍﻉ &= #65197;ﺍ ﺑﺎ ﺻﻔﺖ ﻭﻣﻠﮑ&= #65258; ﺳﺤﺮﻯ'ﺑﻨﺎﻡ ﻧ&= #65170;ﻮﻍ ﺗﻔﺴﻴﺮ ﮐﺮﺩﻩ &= #65165;ﻧﺪ.ﮐﻪ ﻫﻤﺎﻥ ﮐﻤﺎﻝ ﺍ&= #65247;ﻬﻰ ﺳﺎﻟﮑﺎﻥ' ﭘس ﺍ&= #65199; ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭ&#= 65165;ﻥ' ﻭ ﺩﺭﻳﺎﻓﺘﻬﺎ&#= 65263; ﺍﻟﻬﺎﻣﻰ ﻭ ﮐﻤ&= #64401;ﻬﺎ ﻭﺍﻣﺪﺍﺩﺍﺕ ﺭ&#= 65261;ﺣﻰ'ﺍﺯ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;.ﻭ ﺗﺎﻭﻗﺘﻰ ﮐﻪ ﺧ&= #65262;ﺩ </spa= n>ﻧﻴﺰ ﺑﭽﺸﻢ A= 175;ﻦ ﻭ ﺩﻝ ﻧﺒﻴﻨﻨﺪ'= ﻭﻫﻢ ﻭﺧﻴﺎﻝ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ . ﺩﻯﻠﺎﮐﺮﻭﺍ ﺍ= ﺑﺪﺍﻉ ﺭﺍ ﻳﻚ ﻭﺟﺪ ﺻﻮ= ﻓﻴﺎﻧﻪ ﻭ ﺣﺪس ﺩﻳﻨﻰ ﻣ&= #65268;ﺪﺍﻧﺪ'ﻭ ﻧﻪ ﺣﺪﺳﻰ ﻋﻘﻠ&= #65264; ﻭﻏﻴﺮ ﺷﻬﻮﺩﻯ.&= #64400;ﻪﺑﺎ ﺷﻬﻮﺩ ﻭﺍﺷﺮﺍ&#= 65237; ﺍﻟﻬﻰ ﺩﺭ ﺍﺣﻮ&= #65165;ﻝ ﺳﺎﻟﮑﺎﻥ ﭘﺎﻙ &= #65197;ﻭﺍﻥ ﺷﺪﻩ ﺑﺎﺷﺪ ﻧﻤ&= #65264; ﺩﺍﻧﺪ.ﺑﻠﮑﻪ ﺻ&= #65256;ﻌﺖ ﻭ ﺗﮑﻨﻴﻚ ﻭ ﻋﻘ= ﻞ ﻭ ﺍﺭﺍﺩﻩ ﺧﻮﺩ = ﺍﻧﺴﺎﻥ ﻣﻴﺪﺍﻧﺪ. ﻳﻌﻨ&= #65264; ﺧﻮﺩﺁﮔﺎﻫﺎﻧ= 5258; ﺍﺑﺪﺍﻉ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﺩﺭﺣﺎﻟﻴ@= 401;ﻪ ﺗﻤﺎﻡ ﺍﻳﻦ ﻗﺪ&= #65197;ﺗﻬﺎﻯ ﺻﻨﻌﺘﻰ ﻭ ﺗﮑﻨ&= #65268;ﮑﻰ ﻭ ﻋﻘﻞ ﻭ ᥴ= 5;ﺭﺍﺩﻩ'ﮐﺎﺭ ﺩﺍﺷﺘﻦ ﺍﺳﺘﻌ&#= 65194;ﺍﺩ ﻗﺒﻠﻰ ﻭ ﺫﺍﺗﻰ = ﺭﺍ ﻧﻤﻰ ﮐﻨﺪ.ﮐﻪ ﻧ= ﺘﻴﺠﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺭﻭ&#= 65187;ﻰ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﮐ&= #65258; ﭼﻘﺪﺭ ﭘﻴﺸﺮﻓ&#= 65174; ﺳﻠﻮﮐﻰ ﻭ ﺷﻬﻮ&= #65193;ﻯ ﺩﺍﺷﺘﻪ'ﮔﺮﭼﻪ &= #65165;ﮐﻨﻮﻥ ﻣﻨﮑﺮ ﺁﻥ ﻣﻴﺒ&= #65166;ﺷﺪ. ﻭﻟﻰ ﺍﻳﻦ ﺍﺳﺘ&= #65228;ﺪﺍﺩ ﻗﺒﻠﻰ ﻭ ﺭﺳﻴﺪ&= #65253; ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﺍﺳﺖ'ﮐﻪ ﺑﺎ ﺗﮑ= ﻨﻴﻚ ﻭ ﺍﺭﺍﺩﻩ ﻭ ﻋﻘ= ﻞ'ﻣﻴﺘﻮﺍﻥ ﺍﻟﻬﺎﻣﻰ ﺭﺍ ﺑ&= #65212;ﻮﺭﺕ </spa= n>ﺍﺑﺪﺍﻋﻰ ﭘʌ= 68;ﺎﺩﻩ ﮐﺮﺩ'ﻭ ﺻﻮﺭﺕ ﻭ= ﺃﺑﮋﮐﺘﻴﻮ ﻭﻣﻠﻤﻮس ﺗﻨﺰ= 5267;ﻞ ﻣﻨﻄﻘﻰ ﻧﻤﻮﺩ.<= o:p></o:p> ﺷﻮﭘﻨﻬ= ﺎﻭﺭ ﺍﺑﺪﺍﻉ ﺭﺍ ﻧﻮ&= #65227;ﻰ ﻧﺸﺨﻮﺍﺭ ﻧﺎﺧ&#= 65262;ﺩﺁﮔﺎﻩ ﻭﻟﺎ ﺷﻌﻮﺭﻯ ﻣ&= #65268;ﺪﺍﻧﺪ ﻭﻟﻰ(ﮐﺮﻭﺍ) ﻋﻠ= ﺎﻭﻩ ﺑﺮ ﻇﻬﻮﺭ ﻧﻴﺮ&= #65261;ﻫﺎﻯ ﻟﺎﺯﻡ ﺩﺭ ﺧﻮﺩ&= #65153;ﮔﺎﻫﻰ' ﻋﻤﻠﻴّﺎﺕ ﺳﺎ= 5267;ﮑﻮﻟﻮﮊﻳﮑﻰ ﺯﻳﺎﺩ ﻟﺎﺯﻡ ﻣ&= #65268;ﺪﺍﻧﺪ.ﻭ ﺩﺭ ﺻﻮﺭﺕ ﺁﻣﺎ&= #65193;ﮔﻰ ﻫﺎﻯ ﺳﺒﻚ ﻭﺭﻭ&= #65205; ﻭ ﺗﺠﺎﺭﺏ ﺣﺴّ&#= 65264; ﻭ ﮐﻮﺷﺸﻬﺎﻯ ﺍ&= #65193;ﺍﺭﻯ ﻭ ﻏﻴﺮﻩ ﻣﻴﺪﺍ&= #65255;ﺪ. ﺷﻮﭘﻨﻬﺎﻭﺭ ﺍ&#= 65199; ﻫﻨﺮ ﻫﺎﻯ ﻣﺪﻋ&= #65264; ﻧﺸﺨﻮﺍﺭ ﻣﻴﮕ&#= 65262;ﻳﺪ'ﮐﻪ ﺩﺭﺳﺖ ﺍﺳﺖ.ﻭﻟ&= #65264; ﮐﺎﺭ ﻫﻨﺮﻯ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺖ'ﮐﻪ = ﮐﺮﻭﺍﻯ ﺑﻰ ﺧﺪﺍ'ﻫﻤﻪ ﺭ= ﺍ ﺑﭙﺎﻯ ﺍﺭﺍﺩﻩ &= #65191;ﻮﺩ ﺁﮔﺎﻫﻰ ﻣﻴﺪﺍ&#= 65255;ﺪ. ﮔﻮﺋﻰ ﮐﻮﺭﻯ ﮐ&= #65258; ﻣﻴﺨﻮﺍﻫﺪ'ﮐﻮ&#= 65197;ﺍﻥ ﺩﻳﮕﺮﻯ ﺭﺍ ﺭﻫ&= #65170;ﺮﻯ ﻭﺭﻫﺮﻭﻯ ﮐﻨﺪ.&= #65261; ﻳﺎ ﻣﺮﺩﻩﺍﻯ ﮐ&= #65226; ﻣﻴﺨﻮﺍﻫﺪ ﻣﺮ&#= 65193;ﻩﺍﻯ ﺭﺍ ﺯﻧﺪﻩ ﮐﻨﺪ.= ﺍﻧﺴﺎﻥ ﺟﺎﻫﻞ ﺗﻮﺍﻥ ﺁ&= #64404;ﺎﻫﻰ ﻧﺪﺍﺭﺩ' ﻣﮕﺮ ﺍ= ﺳﺘﺎﺩ ﺁﮔﺎﻫﻰ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ ﻳﻌﻨﻰ ﺧ&= #65194;ﺍﻭﻧﺪ ﻭﻳﺎ ﻫﺮ ﮐﺎﻣﻞ = ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ'ﺑﺮﺍﻯ ﺗﻌﻠﻴﻢ ﺳﺎﻟﻚ &= #64400;ﻪ ﺑﻤﺮﺣﻠﻪ ﺗﺠﻠ&#= 1617;ﻰ ﺍﻟﻬﻰ ﻭ ﺍﻟﻬﺎ&= #65249; ﻟﺪﻧّﻰ'ﻭ ﺳﭙس &#= 65165;ﺑﺪﺍﻉ ﻭﻧﻮﺁﻭﺭﻯ ﺗﺎ&#= 65197;ﻳﺨﻰ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ&#= 65259;ﺎ ﺑﺮﺳﺪ. ﺑﻨﻈﺮ ﮐ= ﺮﻭﺍ ﮐﺎﺭ ﻫﻨﺮﻯ ﻧﻮ&= #65227;ﻰ ﺟﺪﺍﺋﻰ ﻭ ﻓﺪﺍ&= #64400;ﺎﺭﻯ ﻣﻴﺨﻮﺍﻫﺪ. ﻭ ﺍ= ﻓﮑﺎﺭ ﺟﺪﻳﺪ ﻧﻴﺎﺯ ﺑ&= #65176;ﻠﺎﺵ ﺳﺎﺯﻧﺪﻩ ﻣﺘﻮ&#= 65165;ﺻﻞ ﺩﺍﺭﺩ.ﻟﺬﺍ ﺍﺟ&= #65198;ﺍ ﻭ ﺍﺩﺍﻯ ﮐﺎﺭ ﻫ= ﻨﺮﻯ ﻣﺘﺎﻓﻴﺰﻳﻚ ﻭ&#= 65165;ﻟﻬﺎﻡ ﻣﻴﺒﺎﺷﺪ. ﺑﺎﻭ&= #65197; ﮐﺮﺩﻥ ﺩﻳﮕﺮﺍ&#= 65253; ﺍﺯ ﺍﻟﻬﺎﻡ'ﺑﻌ&= #65194; ﺍﺯ ﻗﺒﻮﻝ ﺗﻨﺰ&= #65267;ﻞ ﻫﺎﻯ ﻣﻨﻄﻘﻰ ﺁ&= #65253; ﺍﻟﻬﺎﻣﺎﺕﺍﺳ= 5174;. ﺑﺮﺍﻯ ﭘﻴﺎﺩﻩ&#= 64400;ﺮﺩﻥ ﻳﻚ ﺍﻟﻬﺎﻡ'ﻧﻴ&= #65166;ﺯ ﺑﺘﻠﺎﺵﺳﺎﺯﻧ= 5194;ﻩﻭﻓﺪﺍﮐﺎﺭ᥾= 3; ﺩﺭﺗﻨﺰﻳﻞ ﻭ ﺗ&= #65236;ﻬﻴﻢ ﺩﻳﮕﺮﺍﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﻭ ﻣﺸﺎﺭﮐﺖ ﺑﺎ ﺩ&= #65267;ﮕﺮﺍﻥ ﻟﺎﺯﻡ ﺩﺍﺭﺩ.ﻭ = ﺍﻟّﺎ ﺍﻟﻬﺎﻣﺎﺕ ﺑﺎ&#= 65219;ﻨﻰ ﺍﮔﺮ ﺗﻨﺰﻳﻠﻰ &= #64344;ﻴﺪﺍ ﻧﮑﻨﻨﺪ'ﺃﺻﻞ ﺷ&= #65260;ﻮﺩﻯ ﺁﻥ ﺭﺍ ﺑﺎﻃﻞ ﻧ= ﻤﻰ ﮐﻨﺪ.ﮔﺮﭼﻪ ﺑﻴ&= #65166;ﻥ ﻫﻢ ﻧﺸﺪﻩ ﺑﺎﺷ&= #65194;ﮐﻪ ﺻﺎﺣﺐ ﺍﻟﻬﺎﻡ &= #65193;ﻳﮕﺮﻯ ﺁﻧﺮﺍ ﺩﺭﻳﺎﻓ&#= 65174; ﻭﺗﻨﺰﻳﻞ ﺧﻮﺍ&#= 65259;ﺪ ﮐﺮﺩ.<o:p></o:p> ﺑﺴﻴﺎﺭ= ی ﺍﺯ ﺣﻴﻮﺍﻧﺎﺖ &= #65261; ﻫﺎﻭﻳﺎﻥ'ﺗﺼﻮ&#= 65197;ﺍﺕ ﺗﺨﻴّﻠﻰ ﺯﻳﺎ= 5193;ﻯ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻣﺤ&= #65198;ﻭﻡ ﺍﺯ ﺗﻨﻔﻴﺬ ﻭ ﺍ= ﺟﺮﺍﻯ ﺁﻥ ﻫﺴﺘﻨﺪ.ﭘس</= span> </spa= n>ﻫﻨﺮﻣﻨﺪ ﺗʌ= 56;ﻬﺎ ﻣﺮﺩ ﺁﺭﺯﻭ ﻧﻴ&= #65204;ﺖ. ﺑﻠﮑﻪ ﺩﺭ ﮐﺎﺭ = ﺍﺳﺖ.ﺑﺨﺼﻮﺹ ﺍﮔﺮ ﺍﺯ ﻫﻨﺮ ﺍ= ﻟﻬﻰ ﺳﺎﻟﮑﺎﻥ ﺑﮕﻮ&#= 65163;ﻴﻢ ﮐﻪ ﺳﺨﺖ ﺩﮔﺮﮔ&= #65262;ﻧﻰ ﺫﺍﺕ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﻧﺪ. ﺑﻘﻮﻝ ﺳﻴﺰﺍﻥ &= #65169;ﻬﺘﺮﻳﻦ ﺻﺎﺣﺐ ﺗﮑﻨﻴﻚ &= #65193;ﺭﻫﻨﺮ'ﺩﺭ ﺍﻭﺍﺧﺮ ﻋﻤﺮﺍ&#= 65235;ﺴﻮس ﻣﻴﺨﻮﺭﺩ'ﮐﻪ ﻧ&= #65176;ﻮﺍﻧﺴﺘﻪ ﺗﺤﻘﻖ ﻟﺎﺯﻡ ﺭ&= #65165; ﺩﺭ ﮐﺎﺭﻫﺎﻳﺶ &= #65169;ﻨﻤﺎﻳﺪ ﻭ ﺍﺯ ﺩﻧﻴﺎ ﻣﻴ= ﺮﻭﺩ'ﺑﺪﻭﻥ ﺍﻳﻨﮑﻪ ﺁﻥ ﻏﺎ&= #65267;ﺖ ﻭ ﻫﺪﻑ ﻭ ﺁﺭ= ;ﻣﺎﻥ ﻧﻬﺎﺋﻰ ﻋﺎﻟﻴ&#= 65258;' ﮐﻪ ﻫﻨﺮﻣﻨﺪﺍ&#= 65253; ﻭﺍﻗﻌﻰ ﻭﺍﻟﻬ&#= 65264; ﺑﺪﺍﻥ ﺭﺳﻴﺪﻩ&#= 65165;ﻧﺪﺍﻭ ﺭﺳﻴﺪﻩﺑﺎﺷﺪ. &= #64344;س ﮐﺎﺭ ﻫﻨﺮﻯ ﻣﺎ&= #65193;ﻯ ﻭ ﺍﺑﺪﺍﻋﻰ ﻭ ﻧ= ﻮ ﺁﻭﺭﻯ ﻧﻴﺴﺖ.ﺑ&= #65192;ﺼﻮﺹ ﺩﺭ ﻓﮑﺮ ﮐﻪ ﺍﺷ= ﺮﺍﻗی ﻨﻤﻰ ﺒﺎﺷﺪ ﺗﺮ&= #64400;ﻴﺒﻰ ﺍﺯ ﺁﺭﺯﻭﻫﺎ ﻭ = ﻫﻮﺳﻬﺎ ﻭ ﺁﻣﻮﺧﺘﻪ ﻫﺎ&= #65263; ﻧﺴﺒﻰ ﭘﺮ ﻏﻠﻂ = ﺩﺭ ﺫﻫﻦ ﺧﻮﺩ ﺁﮔﺎ&= #65257; ﻭ ﻳﺎ ﺩﺭ ﻋﻘﺪﻩ= ﻫﺎﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65261; ﺗﻨﻬﺎ ﻫﻨﺮ &#= 65165;ﻟﻬﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻫﻢ= ﺍﺷﺮﺍ= ;ﻕ ﺍﺳﺖ ﻭﻫﻢ ﺭﺑﻄ&= #65264; ﺑﺨﻮﺩ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﺯ ﻟﺤﺎﻅ ﺁﻟﻮ&= #65193;ﮔﻰ ﻫﺎﻯ ﺭﻭﺍﻥ ﻭ ﺫ= ﻫﻦ ﻧﺪﺍﺭﺩ ﮐﻪ ﻋﻘ&= #65194;ﻩﻫﺎﻳﺶ ﺭﺍ ﮐﻢ ﻭﺑﻴﺶ ﺑ= ﻰ ﺃثر ﻭ ﺗﻴﺮﻩ ﮐ&#= 65198;ﺩﻩ ﺍﺳﺖ.<o:p></o:p> ﺍ= ﮔﺮ ﮐﻮﻟﺮﻭﺝ ﺷﺎﻋ&#= 65198; ﺍﻧﮕﻠﻴﺴﻰ'ﻗﺼ&#= 65268;ﺪﻩ ﮐﻮﭘﻠﺎﻥ ﺧﺎﻥ &= #65197;ﺍ ﺍﺯ ﺧﻮﺍﺏ ﺩﺭﻳ&= #65166;ﻓﺖ ﮐﺮﺩ' ﻭ ﻳﺎ ﺍﺩﮔ= ;ﺎﺭﭘﻮ ﺷﺎﻋﺮ ﺍﻣﺮﻳﮑ&#= 65166;ﺋﻰ'ﻗﺼﻴﺪﻩ ﮐﻠﺎﻍ ﺭﺍ ﺑﺸﮑ&= #65246; ﻫﻨﺪﺳﻰ'ﻭ ᥷= 7;ﻋﺎﻳﺖ ﺍﺻﻮﻝ ﻫﻨﺮﻯ ﻭ&= #65165;ﺩﺑﻰ ﺍﻧﺠﺎﻡ ﺩﺍﺩ'ﺗ&= #65166; ﺑﺪﻭﻥ ﺍﺣﺴﺎس &#= 65261; ﺍﻟﻬﺎﻡ ﺑﺎﺷﺪ.&= #65261;ﻟﻰ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎ&#= 65253; ﺑﺮﺍﻯ ﺍﺳﺘﺪﻟ&#= 65166;ﻝ ﻋﻘﻠﻰ'ﻧﻘﺶ ﻣﻬ&= #65252;ﻰ ﺩﺭ ﺍﺑﺪﺍﻉ ﻫﻨ&= #65198;ﻯ ﻗﺎﺋﻞ ﻫﺴﺘﻨﺪ.&= #65261; ﺑﺮﺍﻯ ﺳﺎﺯﻣﺎ&#= 65253; ﻣﺎﺩﻯ ﻭ ﻣﻬﺎﺭ&= #65173; ﻫﻨﺮﻯ ﻧﻴﺰ ﻧﻘ&= #65208;ﻰ ﻗﺎﺋل ﻤﻴﺒﺎﺷ= 5256;ﺪ. ﻭ ﺯﻧﺪﮔﻰ ﻫﻨﺮ&= #65251;ﻨﺪﺍﻥ ﻣﻤﻠﻮ ﺍﺯ ﻣﻄﺎ&= #65247;ﻌﻪ ﻭ ﺗﺤﻘﻴﻖ ﻭ ﺗﻤ= ﺮﻳﻦ ﻭﺗﻔﮑّﺮ ﺍﺳﺖ.&#= 65261; ﺩﺭﻭﻥ ﺧﻮﺩ ﻏﻠ&= #65220;ﻴﺪﻥ ﺍﺳﺖ. ﻣﺎﻧﻨﺪ ﺍ= ﻳﻨﮑﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65192;ﺎﻟﻒ ﻫﺮ ﻧﻮﻉ ﻣﻘﺎﻣ&= #65166;ﺕ ﺷﻬﻮﺩﻯ ﻭ ﺍﺭﺍ&= #65193;ﻯ ﻫﺴﺘﻨﺪ.<o:p></o:p> ﺍﻫﻤﻴ= ;ّﺖ ﺗﻔﮑّﺮ ﻭ ﺗﺄﻣ&#= 1617;ﻞ ﺍﺭﺍﺩﻯ'ﻭ ﺗﺼﻮ&= #65197; ﺩﺭ ﮐﺎﺭ ﺍﺑﺪﺍ&= #65225; ﻫﻨﺮﻯ' ﻣﻌﻨﻰ ﺿ= ﺮﻭﺭﻯ ﺍﻳﻦ ﻧﻴﺴﺖ' ﮐﻪ= ﻫﻨﺮﻣﻨﺪ ﻗﺒﻠﺎ ﺗﺼﻮﺭﭘ&#= 65268;ﺸﻴﻦ ﻭ ﻣﻘﺼﺪﻯ ﺍﺯ ﻗ= ﺒﻞ ﺩﺍﺷﺘﻪ'ﺗﺎ ﺁﻧ&= #65198;ﺍ ﮐﺎﺭﻯ ﺷﻌﻮﺭﻯ &= #65261; ﺍﺭﺍﺩﻯ'ﻭ ﺑﺎ ﺍ= ﺭﺯﺷﻬﺎﻯ ﺟﻤﺎﻟﻰ ﻣﻌﻨﻰ &= #64400;ﻨﻴﻢ.ﻳﺎ ﻫﻨﺮﻣﻨﺪ ﻣﻴﺨ&#= 65262;ﺍﻫﺪ ﺁﻧﺮﺍ ﺗﺤﻘﻖ ﻣ&= #65166;ﺩﻯ ﺑﺪﻫﺪ. ﺑﻠﮑﻪ ﺑ= ﺎﻳﺪ ﺍﻳﻦ ﻓﮑﺮ ﺭﺍ ﺭ= ﻫﺎ ﮐﺮﺩ'ﮐﻪ ﺍﺑﺪﺍ&= #65225; ﻣﺘﻮﺍﻟﻰ' ﺑﺮﺍ&= #65263; ﺗﺤﻘﻖ ﻣثل ﻭ ﺍ&#= 65267;ﺪﺁﻟﻬﺎﻯ ﺍﻋﻠﻰ ﺍﺳﺖ ﮐﻪ = ﺍﺯ ﻣﺮﺍﺣﻞ ﻣﻨﻄﻖ &= #65261; ﻣﺘﺪﺭﺝ ﻭ ﻣﻨﻈ&= #1617;ﻢ ﮔﺬﺷﺘﻪ ﺑﺎﺷﺪ. = ﺗﺎﺩﺭ ﺧﺎﺗﻤﻪ ﺗﺼﻮﺭ &= #65251;ﺠﺪﺩ ﮔﺮﺩﺩ ﻭ ﺻﻮﺭﺕ = ﻣﻨﻄﺒﻊ ﺩﺭ ﻣﺎﺩﻩ ﺗﺸﮑ&= #65268;ﻞ ﺷﻮﺩ . ﻭ ﺑﻘﻮﻝ ᥸= 3;ﻮﺭﻳﻮ'ﻧﻤﻴﺘﻮ= ﺍﻥ ﮔﻔﺘﻪ ﺍﺩﮔﺎﺭ&#= 65169;ﻮ ﮐﻪ ﻗﺼﻴﺪﻩ ﻏﺮ&= #65165;ﺏ ﺭﺍ ﺑﺸﮑﻞ ﺍﺳﺘ&= #65256;ﺒﺎﻁ ﻋﻘﻠﻰ ﻭﻣﺠﺮﺩ &= #65175;ﻨﻈﻴﻢ ﮐﺮﺩﻩ ﺍﻋﺘﻤﺎ&#= 65193; ﮐﻨﻴﻢ.ﻭﺳﺮﺍﺳ&#= 65198; ﻋﻘﻠﻴﺒﻮﺩﻥ ﻧ&#= 65268;ﺰ ﻣﺤﺎﻝ ﺍﺳﺖ.ﮐﻪ = ﺍﻟﻬﺎﻡ ﻫﺴﺖ ﻭﺳﺮﺍﺳﺮ&#= 65165;ﻟﻬﺎﻡ ﺍﺳﺖ.ﻧﻴﺰﻗﺎﺑ&#= 65246; ﺗﻨﺰﻳﻞ ﺑﺮﺍﻯ&#= 65194;ﻳﮕﺮﺍﻥﻨﻴﺴʋ= 74;.ﻋﻤﻞ ﺍﺑﺪﺍع هنرﻯ ʌ= 51;ﺎﻧﻨﺪ ﻣﻌﺎﺩﻟﻪ</sp= an> &#= 65197;ﻳﺎﺿﻰ ﻭ ﺧﻮﺩ ﺑﺨﻮﺩﻯ'= ﺷﺨﺺ ﺩﺭﺁﻥ ﺳﻬﻢ ﺩﺍ&= #65197;ﺩ.ﻭ ﺍﻟّﺎ ﮐﺎﻓﻰ ﺩ&#= 65197; ﻫﻮﺵ ﻭ ﺣﺎﻓﻈﻪ<= /span> </spa= n>ﻭ ﺧﻴﺎﻝ ﻫﻨA= 198;ﻣﻨﺪ ﻧﻴﺴﺖ'ﮐﻪ ﻓﮑﺮ = ﺗﮑﺎﻣﻞ ﭘﻴﺪﺍ ﻧﻤﻴﮑﺮ&#= 65193;.ﺑﻠﮑﻪ ﺗﺪﺑﻴﺮﺍﻟﻬﻰ &#= 65261; ﻫﺪﻓﻬﺎﻯ ﻧﻬﺎ&#= 65163;ﻰ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﻫ&= #65198; ﭼﻴﺰﻯ ﺩﺭ ﻫﺴﺘ&= #65264;'ﭼﻪ ﺭﺳﺪ ﺑﺎﻧﺴﺎﻥ &= #65261;ﺟﻮﺩ ﺩﺍﺭﺩ. ﺍﻣﺎ ﺩﺭ= ﻣﺮﺍﺟﻌﺎﺕﻫﻨ&#= 65198;ﻣﻨﺪ' ﻭﻣﺮﺍﺟﻌﻪ ﺑﻤ&#= 1579;ل ﺃﻋﻠﻰ ﻭ ﺍﻳﺪﻩ = ﻫﺎﻯ ﻏﻴﺒﻰ'ﺩﺭ ﻫﻨﺮ = ﻣﺎﺩﻯ ﺩﺭ ﺁﺧﺮ ﭘﻴﺪﺍ = ﻣﻴﺸﻮﺩ.ﮐﻪ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬی ﺪﺭ ﺁﻏﺎﺯ ﺑﺪﺍ&= #65253; ﻣﻌﺘﺮﻑ ﻫﺴﺘﻨ&#= 65194;.ﮐﻪ </spa= n>ﺍﺯ ﺧﻮﺩ ﭼﻴA= 200;ﻯ ﻧﺪﺍﺭﻧﺪ. ﺯﻳﺮ&= #65165; ﻋﻘﻞ ﺧﻮﺩ ﭼﻴﺰ&= #65263; ﻧﻴﺴﺖ'ﺑﻠﮑﻪ ﻣ&= #65240;ﺎﻡ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﺭ&= #65261;ﺣﻰ'ﻧﺘﻴﺠﻪ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﻭ ﺷﻬﻮﺩﻯ اﻧ&#= 65204;ﺎﻥ اﺳﺖ.ﻭﻋﻘﻞ ﺍﻧ&#= 65204;ﺎﻥ ﺩﺭ ﻫﺮ ﻣﻘﺎﻡ ﺑ= ﻴﻨﺎ ﮐﻨﻨﺪﻩ ﻧﻴﺴﺖ.&= #65261;ﺍﮔﺮ ﮐﻪ ﺗﺎ ﺣﺪّﻯ ﻫ&= #65250; ﺑﻮﺩﻩ ﺑﺎﺷﺪ' ﻧ= ﻔﻊ ﻣﻌﻘﻮﻝ ﻗﺒﻠﻰ'&= #65261; ﺗﮑﺎﻣﻠﺎﺕ ﺃﺯ&#= 65247;ﻰ ﺗﻮﻟﺪﺍﺕ ﻓﺮﺍ&#= 65261;ﺍﻥ ﺍﻧﻮﺍﻉ ﭘﻴﺸﻴ&#= 65254;'ﺑﺨﺼﻮﺹ ﺗﻮﻟﺪﺍﺕ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻗﺒﻞ ﺍﺯ ﺗﻮﻟﺪ = ﮐﻨﻮﻧﻰ ﻣﻄﺮﺡ ﻫﺴﺘﻨﺪ.<= o:p></o:p> ﺩﺭ ﻋﻠﻢ= ; ﻫﺮﮔﻮﻧﻪ ﺧﻴﺎﻝ'ﺩﻟﻴﻞ ﺻ&= #65188;ّﺖ ﻭ ﺣﻘﻴﻘﺖ ﺁﻥ ﻧ= ﻴﺴﺖ.ﻣﮕﺮ ﺩﺭ ﺗﺠﺮﺑﻪ ﻋﻤ&= #65248;ﻰ. ﺩﺭ ﺁثاﺭ ﺟﺪﻳ= 5194; ﺍﻟﻬﺎﻣﻰ ﮐﺎﻣ&#= 65248;ﺎﻥ'ﻳﺎ ﻫﻤﺎﻥ ﻧﺸﺨﻮﺍ&#= 65197; ﺫﻫﻨﻰ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ'&= #65169;ﺪﻭﻥ ﺗﺠﺮﺑﻪ ﻧﻤﻴﺘ&#= 65262;ﺍﻧﺪ ﺗﺼﻮﺭ ﺍﺑﺪﺍﻋ&#= 65264; ﺩﺍﺷﺘﻪﺑﺎﺷﻨ= 5194;.ﺍﮔﺮ ﻗﺎﺑﻞ ﺗﺤﻘﻖ ﺗ&= #65184;ﺮﺑﻰ ﻭﻣﺎﺩﻯ ﺑﺎﺷﺪ. = ﻭﺍﻟّﺎ ﻧﺰﺩ ﻋﻘﻠﻬﺎﻯ &= #65251;ﻨﻔﻰ ﻭ ﺣﻘﻴﺮ ﻭﻣﻨﮑ&= #65198; ﺍﻳﺮﺍﺩﮔﻴﺮ ﺑ&#= 65166;ﺯ ﻫﻮﺵ ﻭﺣﺎﻓﻈﻪ &= #65261; ﺗﺄﻣّﻞ ﺑﺪﺭﺟ= 5166;ﺗﻰ ﻫﺴﺖ.ﮐﻪ ﺩﻟﻴﻞ = ﺩﺭﺳﺘﻰ ﺍﻓﮑﺎﺭ ﺍﻧﮑﺎ&#= 65197;ﻯ ﺁﻧﻬﺎ ﻧﻴﺴﺖ. ﺑ= ﻘﻮﻝ ﺳﻮﺭﻳﻮ ﻗﺪﺭﺕ &= #64400;ﺎﺭﻫﻨﺮﻯ ﻧﻴﺮﻭ ﻭﻗﻮّﻩ &#= 65255;ﻤﻴﺒﺎﺷﺪ. ﺑﻠﮑﻪ ﺍﺯ ﺑﻌﻀ&= #65264; ﻋﻘﻠﻬﺎﻯ ﻣﺒﺘ&#= 64401;ﺮ' ﻫﻤﺮﺍﻩ ﻧﻮﻋﻰ &= #65165;ﺯ ﺗﻠﻘﺎﺋﻴّﺖ ﻭ= 5191;ﻮﺩ ﺑﺨﻮﺩﻯ ﺍﺳﺖ'ﮐ&= #65258; ﻏﻴﺮ ﺍﺭﺍﺩﻯ ﻭ = ﺑﺨﻮﺩﻯ ﺧﻮﺩ'ﻭ ﺑﺴﻬﻮﻟ&= #65174; ﮐﻪ ﺩﺭ ﻟﺤﻈﻪ ﻫ= ﺎﻯ ﺑﺤﺮﺍﻧﻰ'ﺑﺪﻭ&#= 65253; ﻧﻈﺎﻡ ﻭ ﻗﺎﻋﺪ&= #65257; ﻭ ﻃﺮﺣﻰ ﻣﻴﺒﺎ&= #65207;ﺪ ﺯﻳﺮﺍ ﻫﻨﺮ ﻳﻚ = ﺭﺍﺑﻄﻪ ﻋﻘﻠﻰ ﻭ ﺭﻳﺎﺿ&= #65264; ﺗﻨﻬﺎ ﻧﻤﻴﺒﺎ&#= 65207;ﺪ.ﮐﻪ ﻣﺎﻧﻨﺪ ﺧﻮﺩ ﻓ&= #64401;ﺮ ﺑﻮﺩﻩﺑﺎﺷﺪ.ﺑ&#= 65248;ﮑﻪﻳﻚ ﺭﺍﺑﻄﻪﺍﺣﻮﺍ= 5247;ﻰ ﺍﺳﺖ'ﮐﻪ ﻣﻔﻬﻮ&= #65251;ﻰ ﮐﺎﻣﻠﺎ ﻣﻠﮑﻮ&#= 65175;ﻰ ﻭ ﺭﻭﺍﻧﻰ ﺩﺍﺭ&= #65193;. ﻭ ﻣﻨﻈﻮﺭ ﺍﺯ ﺍ= ﺣﻮﺍﻝ ﺣﻘﻴﺮ ﺑﻴﻤﺎﺭ&#= 64404;ﻮﻧﻪ ﻧﻴﺴﺖ' ﮐﻪ ﻫﻤﻪ= ﺩﺍﺭﻧﺪ.ﺑﻠﮑﻪ ﻣﻨﻈﻮﺭ ﺍﺣﻮﺍ&#= 65245; ﺍﻟﻬﻰ ﺩﺭ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ = ﺭﻧﮓ ﺳﺮﻭﺭ ﻭﺭﻭﺷﻨ&#= 65264; ﻭ ﺳﺒﮑﺒﺎﺭﻯ ﻭ = ﺍﻣﻴﺪ ﻭﻧﺠﺎﺕ ﺑﻬﻤﺮ&#= 65165;ﻩ ﺩﺍﺭﺩ. ﻋﻘﻞ ﻣﺒ= ﺘﮑﺮ ﮐﻪ ﺩﺭ ﻣﺮﺣﻠﻪ = ﺁﻣﺎﺩﮔﻰ ﻭ ﺣﻀﺎﻧﺖ ﻭ ﻧﮕ= ﻬﺪﺍﺭﻯ ﻣﻴﺒﺎﺷﺪ'ﻣﺎﻧ&#= 65256;ﺪ ﻣﺤﻠﻮﻝ ﺍﺷﺒﺎ&#= 65225; ﺷﺪﻩﺍﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ' ﮐﻪ ﺁﻣﺎﺩﻩ ﮐﺮ&= #65267;ﺴﺘﺎﻝ ﺳﺎﺯﻯ ﻣﺎﺩﻩ ﺧ&= #65262;ﺩ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻧﻮ&= #65225; ﺍﻳﻦ ﮐﺮﻳﺴﺘﺎ&#= 65245; ﺑﺴﺘﻪ ﺑﻤﻘﺪﺍ&#= 65197; ﻣﻮﺍﺩ ﺩﺭ ﻣﺤﻠ&= #65262;ﻝ ﺍﺳﺖ'ﮐﻪ &#= 65165;ﺷﺒﺎﻉ ﺩﺳﺖ ﺑﺪﻫﺪ. ﻭﻟ= ﻰ ﺍﻳﻦ ﮐﺎﺭ ﺑﺎ ﻳ= ﻚ ﺿﺮﺑﻪ ﺧﻔﻴﻒ ﻭ&= #65165;ﺭﺩ ﺑﺮﻣﺤﻠﻮﻝ ﺻﻮ&#= 65197;ﺕ ﻣﻴﮕﻴﺮﺩ. ﭘس ﻣ&= #65166;ﺩﻩ ﺳﺨﺖ ﻫﻢ ﻟﺎﺯﻡ = ﺍﺳﺖ. ﺳﻮﺭﻳﻮ ﺁﻧﺮﺍ &= #65193;ﺭﻫﻨﺮ ﻭﺗﺼﻮﺭ ﺷﻴﺌﻰ &= #65165;ﺯ ﮐﺎﺭ ﻓﻨّﻰ ﻫﻨ&#= 65198;ﻯ ﻫﺪﻑ ﻧﺎﻣﻴﺪﻩ.&= #65261; ﻫﺮ ﻫﻨﺮﻣﻨﺪﻯ&#= 64401;ﻪ ﻓﺮﺩﻳّﺖ ﺍﺯ ﺷ&#= 65268;ﺌﻰ ﺩﺍﺭﺩ' ﻣﺸﺨﺺ ﮐ= ﻨﻨﺪﻩ ﻣﻮﺿﻮﻉ ﺗﺼﻮﺭ&#= 65205; ﻣﻴﺒﺎﺷﺪ. ﻭﺍﻟ&= #1617;ﺎ ﺍﺑﺪﺍﻋﻰ ﻫﻢ ﻧ&= #65268;ﺴﺖ. ﻣﺠﺴﻤﻪ ﺳﺎﺯ ﺑ&= #65166;ﺳﺘﺎﻧﻰ ﮐﻪ ﻋﺎﺷﻖ ﻣﺠﺴ&= #65252;ﻪ ﺧﻮﺩ ﺷﺪ.ﻭﻭﻧﻮ&= #1587; ﺑﻪ ﺍﻭ ﺭﺣﻢ ﮐﺮ= ﺩ'ﮐﻪ ﺑﻤﺠﺴّﻤﻪ ﺟﺎ= 5253; ﺩﺍﺩ ﻭ ﻫﻤﺴﺮﺵ = ﺷﺪ ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺻ&= #65166;ﺩﻕ ﺍﺳﺖ.ﻭ ﻫﻤﺴﺮ ﺟ= ﻨﺴﻰ ﻣﻨﻈﻮﺭ ﻧﻴﺴﺖ'&= #65169;ﻠﮑﻪ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺷ&= #65194;ﻥ ﺑﺎ ﻣﺤﺒﻮﺏ ﻣﻌ&= #65208;ﻮﻕ ﺷﺪﻥ ﺍﺳﺖ.ﮐﻪ ﺳ= ﺎﻟﻚ ﺩﺭ ﺣﺎﻟﺖ ﺻﻤﺪ&= #65267;ّﺖ ﻭ ﺑﻴﺨﻮﺩﻯ ﻭ ﺧ= ﻠﺴﻪ'ﺧﻮﺩﺭﺍ ﻧﻴﺰ ﺩﺭ ﻣﻴﺎﻥ = ﻧﻤﻰ ﺑﻴﻨﺪ. ﻭﭼﻮﻥ ﺑ= ﻬﻮﺵ ﺁﻣﺪ ﻋﻤﻠﺎ ﻫﻤ&= #65166;ﻥ ﻣﺤﺒﻮﺏ ﻣﺠﺴﻤ&#= 65258; ﺩﺭ ﺟﻬﺎﻥ ﺷﺪﻩ = ﺍﺳﺖ.ﻭ ﻧﻪ ﻫﻤﺎﻥ ﺍﻧﺴ&= #65166;ﻥ ﺑﺸﺮﻯ ﻭ ﺳﺎﻟﻚ = ﻗﺒﻠﻰ. ﻳﻌﻨﻰ ﺍﮔﺮ ﻫﻨ&= #65198;ﻣﻨﺪ ﻋﺎﺷﻖ ﮐﺎﺭ ﺧﻮ&= #65193; ﻧﺒﺎﺷﺪ'ﻭ ﻋﻴﻨ&= #65268;ّﺘﻰ ﺩﺭ ﻫﺴﺘﻰ ﻧﺪﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ'ﺍﺑﺪﺍﻉ &= #65259;ﻢ ﺻﻮﺭﺕ ﻧﻤﻰ ﮔﻴ&= #65198;ﺩ.ﻭ ﻧﺠﺎﺕ ﺳﺎﻟﻚ ﺩ&= #65197; ﺷﻬﻮﺩ ﺑﺮﺗﺮﻯ &= #65169;ﺮﺍﻯ ﺍﻭ ﺩﺳﺖ ﻧﻤﻴﺪ&= #65259;ﺪ.ﮔﺮﭼﻪ ﺭﻭﺍﺑﻂ ﺩﻳﮕﺮ&#= 65263; ﺑﺠﺎﻯ ﻋﺸﻖ ﺑﻮ&= #65193;ﻩ ﺑﺎﺷﺪ.<o:p></o:p> ﺳﻮﺭﻳﻮ= ﻋﺎﻃﻔﻪ ﻏﻠﺒﻪ ﮐﻨﻨﺪﻩ &= #65193;ﺭ ﻋﻤﻞ ﺍﺑﺪﺍﻉ' ﻫ= ﻤﺎﻥ ﺗﻤﺎﻳﻞ ﺑﺴﺎﺧ&#= 65176;ﻦ ﺷﻴﺌﻰ ﻣﺤﺪﻭﺩ &= #65153;ﺑﮋﮐﺘﻴﻮﻣﻴA= 194;ﺍﻧﺪﮐﻪ ﻣﺎﻫﻴّﺘﻰ ﻭﺍ= 5239;ﻌﻰ ﻭ ﻓﺮﺩﻳّﺖ ﺧﻮ&#= 65193;ﺭﺍ ﺩﺍﺭﺩ.ﻣﺎﻧﻨﺪ &= #65175;ﻨﺰﻳﻞ ﺍﻟﻬﺎﻣﺎﺕ ﻣﻨ&#= 65220;ﻘﻰ ﻭﻣﺤﺪﻭﺩ ﺷﺪﻥ &= #65165;ﻣﻮﺭﺍﻟﻬﻰ ﻏﻴﺮ ﻣﺎﺩﻯ ﺍﺳ&= #65174;. ﻭﭼﻮﻥ ﺿﺮﻭﺭﺕ &= #65165;ﺟﺮﺍ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮ ﺑ= ﺨﺼﻮﺹ ﺍﺑﺪﺍﻉ ﻫﺴﺖ'ﭘ&= #65268;ﺎﺩﻩ ﮐﺮﺩﻥ ﺁﻥ ﻭ ﻇﻬ= ﻮﺭ ﺗﺪﺭﻳﺠﻰ ﺷﻴﺌ&#= 65264; ﻣﺼﻨﻮﻉ ﺭﺍ ﺑﺎ&= #65227;ث ﻣﻴﮕﺮﺩﺩ ﮐﻪ ﻫ&= #65256;ﺮﻣﻨﺪ ﺗﻌﺪﻳﻠﻰ ﺩﺭ ﺍ&= #65267;ﺪﻩ ﺃﺻﻠﻰ ﺧﻮﺩ ﻣﻴ&= #65194;ﻫﺪ. ﺍﻳﻦ ﮐﺎﺭ ﺩﺭ ﻫ= ﻨﺮ ﻣﺎﺩﻯ ﺍﺷﮑﺎﻟ&#= 65264; ﻧﺪﺍﺭﺩ.ﺍﮔﺮ ﺍ&= #65267;ﺪﻩ ﺭﺍ ﻗﺮﺑﺎﻧﻰ ﻇ&= #65260;ﻮﺭ ﻣﺎﺩﻯ ﺍﻳﺪﻩ ﺑ&= #65256;ﻤﺎﻳﺪ.ﻭﻟﻰ ﺩﺭ ﺍﻟﻬﺎﻡ ﻟﺪ&= #65255;ّﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﭼﻨﻴﻦ ﻧﻴﺴﺖ.ﮐ&= #65258; ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65193;ﺭ ﮐﻤﻴّﺖ ﻭ ﮐﺮﻓ&#= 65268;ّﺖ ﻭ ﺑﺎ ﺗﮑﺮﺍﺭ ﺗ= ﺄﻣّﻞ ﻭ ﺗﻤﺮﮐﺰ ﺩﺭ ﺍ= ﻳﺪﻩ ﺍﻟﻬﺎﻣﻰ ﺧﻮﺩ' = ﻣﺪﺍﻡ ﺗﻨﺰﻳﻞ ﺑﻬﺘﺮ &= #65261;ﺑﻴﺸﺘﺮ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ = ﻟﺬﺍ ﺍﻣﺎﻧﺖ ﺩﺍﺭﻯ &= #65153;ﻧﺎﻥ ﺍﺯ ﺩﺍﺩﻩﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﺟﺎﻟﺐ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭ ﺑﺮﺍﻯ ﻣﺎﺩﻯ = ﺷﺪﻥ ﻭﺗﻨﺰﻳﻞ ﻭ ﻋﻤ&= #65262;ﻣﻰ ﺷﺪﻥ ﺍﻳﺪﻩ ﺧﻮ&= #65193;' ﺑﻘﻴﻤﺖ ﺗﺤﻘﻴ&#= 65198; ﺍﻳﺪﻩ ﺍﻟﻬﻰ ﺧ&= #65262;ﻳﺶﻫﺮﮔﺰ ﺍﻗﺪﺍﻣﻰ ﻧﻤﻰ &= #64400;ﻨﺪ ﮐﻪ ﺍﺻﺮﺍﺭﻯ ﺑ&= #65198;ﺍﻯ ﻫﺪﺍﻳﺖ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺩﺍﺭﻧﺪ.ﻭﻧﻪ ﺳ&= #65176;ﺎﻳﺶ ﻭ ﭘﺎﺩﺍﺵ ﻭ ﻣﺰ= ﺩﻯ ﺍﺯ ﺁﻧﻬﺎ ﻣﻴﺨ&= #65262;ﺍﻫﻨﺪ.ﻭ ﺍﮔﺮ ﺗﻨﺰﻳﻠﻰ &= #64400;ﻨﺪ ﺑﺮﺍﻯ ﺧﺪﺍ ﻣﻴ&= #64401;ﻨﺪ. ﻳﻌﻨﻰ ﺩﺭ ﺗﻔﻬ&= #65268;ﻢ ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 5241; ﺍﻟﻬﻰ ﺩﺭ ﺷﻨﻮ&= #65255;ﺪﻩ ﻭ ﺧﻮﺍﻧﻨﺪﻩ'ﻭ = ﻧﺎﻇﺮ ﻫﺮ ﺃثر ﻫﻨﺮﻯ &#= 65227;ﺮﻓﺎﻧﻰ ﺧﻮﺩ ﮐﻪ ﻭﻟﻮ ﻧ= ﺴﺒﻰﮐﻤﻚ ﺑﺂﻳﻨﺪﻩ ﺩﻳﮕ&#= 65198;ﺍﻥ'ﺩﺭ ﻓﻬﻢ ﻋﻤﻴﻖ ﺍﺯ = ﺍﻫﻤﻴّﺖ ﻭﻇﻴﻔﻪ ﻓﻄﺮﻯ &= #65175;ﻮﻟﺪ ﮐﻨﻮﻧﻰ ﺧﻮﺩ ﺩ&= #65197; ﺟﻬﺎﻥ ﺍﺳﺖ ﻭ ﺩ= ﻧﺒﺎﻟﻪ ﻋﻬﺪ ﺍﻟﺴﺖ ﺗﻮ&= #65247;ﺪ ﭘﻴﺸﻴﻦ .<o:p></o:p> ﺩﺭ<= /span> &#= 65259;ﺮ ﺣﺎﻝ ﺣﺘﻰ ﺑﺎ ﻗ= ﺮﺑﺎﻧﻰ ﮐﺮﺩﻥ ﺍﻳﺪﻩ'ﺩ&= #65197; ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65166;ﺩﻯ ﻭ ﺑﺎﺻﻤﻪﺍﻯ' ﺍ= ﺻﺎﻟﺖ ﺍﻳﺪﻩ ﻫﻤﭽﻨﺎ&#= 65253; ﻣﺨﻠﻮﻁ ﮐﻪ ﺑﺬ&= #65259;ﻦ ﺍﻧﺴﺎﻥ ﺩﻳﮕﺮ&#= 65263; ﻧﺎﺯﻝ ﻣﻴﮕﺮﺩ&#= 65193;. ﺑﺨﺼﻮﺹ ﮐﻪ ﻫﻤ&= #65268;ﺸﻪ ﺩﺭ ﺗﻨﺰﻳﻞ ﻣﻨ&= #65220;ﻘﻰ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ'ﺑﺎﺯ ﺑﺰﺑﺎﻥ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﻧﺰﺩﻳﻚ ﺑﻤﺎﺩ&#= 65257; ﻣﺤﺴﻮس ﺷﺪﻥ'ﺑ&#= 65268;ﺎﻥ ﻣﻴﮑﻨﻨﺪ ﺗﺎ ﻫ&= #65198;ﮐس ﺑﻘﺪﺭ ﻋﻘﻞ ﻭﺗ&= #65262;ﺍﻥ ﻭ ﻣﻘﺎﻡ ﺭﻭﺣﻰ = ﺧﻮﺩ ﺑﺮﺩﺍﺷﺖ ﮐﻨﺪ. = ﻭﻟﻰ ﺩﺭ ﻫﻨﺮ ﻣﺎﺩﻯ'= ﻫﻤﻪ ﻧﺎﻇﺮﺍﻥ ﺗﻨﻬ&#= 65166; ﺍﺯ ﻫﻤﺎﻥ ﻗﺴﻤ&= #65174; ﻣﺎﺩﻩ ﺷﺪﻩ'ﻳﻚ = ﺗﻌﺒﻴﺮ ﻫﻨﺮﻯ ﺑﺮﺩﺍﺷ&#= 65174; ﻣﻴﮑﻨﻨﺪ'ﻭﺩﺭ&#= 65183;ﻪ ﺳﻤﺒﻮﻟﻴﺴﻢ ﻫ&#= 65256;ﺮﻯ ﺩﺭ ﻗﺴﻤﺖ ﻣﺎﺩ&= #65263; ﺷﺪﻩ'ﻭ ﺑﺮﺩﺍﺷ&= #65174; ﺩﻳﮕﺮﺍﻥ ﻧﺎﭼ&#= 65268;ﺰ ﻣﻴﺒﺎﺷﺪ.ﭘﺶ ﺩ&= #65197;ﺟﻪ ﻓﺮﻳﺐ ﮐﺎﺭﻯ ﺑ&= #65268;ﺸﺘﺮ ﻣﻴﺸﻮﺩ.ﻭ ﻣﺴؤ&#= 65247;ﻴّﺖ ﮐﻤﺘﺮﻯ ﺑﺮﺍﻯ &= #65255;ﺎﻇﺮ ﻓﺮﻳﺐ ﺧﻮﺭﺩﻩ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ ﮐﻪ ﺍﮔﺮ ﺑ= ﻴﺎﻥ ﺳﻤﺒﻮﻟﻴﻚ ﺑﻨ&#= 65166;ﻇﺮ ﻣﻴﺮﺳﺪ'ﺧﻮﺩ ﺷ&= #65192;ﺺ ﻧﺎﻇﺮ ﻣﺴؤﻝ ﺑ&#= 65198;ﺩﺍﺷﺖ ﺧﺎﺹ ﺧﻮﺩ ﺧﻮﺍ&= #65259;ﺪ ﺑﻮﺩ. ﺷﮑﻞ ﻣﺮﺑ= ّﻊ ﻭ ﻣثلّث ﮐﺎﻣʌ= 48;ﺎ ﻣﺎﺩﻯ ﺷﺪﻩ'ﻭ ﻣ= ﺤﺴﻮﺏ' ﻭ ﺟﻨﺒﻪ ﺳﻤﺒﻮ&= #65247;ﻴﺴﻢ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ. ﻭ= ;ﻟﻰ ﺷﮑﻞ ﻳﻚ ﻗﻄﻌﻪ = ﺃﺑﺮ ﻳﺎ ﺁﻣﻴﺨﺘﮕﻰ &= #65197;ﻧﮓ ﺩﺭ ﺗﺎﺑﻠﻮﺋﻰ'&= #64400;ﻪ ﻣﻌﻨﻰ ﻗﻄﻌﻰ ﻧ&= #65208;ﺎﻥ ﻧﻤﻴﺪﻫﺪ' ﻣﮕﺮ = ﺳﻤﺒﻮﻟﻰ ﺍﺯ ﻫﻨﺮﻣﻨﺪ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ'ﻭﺑﺪﺭﺳ&#= 65176;ﻰ ﺍﺑﺪﺍﻋﻰ ﺷﺪﻩ &= #65169;ﺎﺷﺪ.ﺁﻧﮕﺎﻩ ﻧﺎﻇﺮ ﺁﻥ ﺃثر &#= 65259;ﻢ ﺑﺮﺩﺍﺷﺖ ﻣﻌﻨ&#= 65262;ﻯ ﺩﺍﺭﺩ'ﻭ ﻫﻢ ﺧﻮ= ﺩﺵ ﺩﺭ ﺑﺮﺩﺍﺷﺖ ﺑ&= #65166; ﻫﻨﺮﻣﻨﺪ ﻫﻤﮑ&#= 65166;ﺭﻯ ﮐﺮﺩﻩ'ﻭ ﺧﻮﺩ ﻣ= ﺴؤﻝ ﻧﺘﻴﺠﻪ ﮔﻴﺮﻯ &= #65191;ﻮﻳﺶ ﺍﺳﺖ .<o:p></o:p> ﭘس ﻗﺒﻞ= ﺍﺯ ﺗﺠﺴﻴﺪ ﻫﻨﺮ ﺍ&= #65199; ﻣﺎﺩﻩ'ﻣﻮﺿﻮﻉ &= #65183;ﻤﺎﻟﻰ ﻣﻮﺭﺩ ﺗﺨﻴّﻞ &#= 65261;ﺟﻮﺩ ﻧﺪﺍﺭﺩ. ﻣﮕﺮ ﻫ= ﻤﺎﻥ ﮐﻪ ﻣﺠﺴّﻢ ﻫﻨ&#= 65198;ﻯ ﺷﺪﻩ ﺍﺳﺖ. ﮔﺮﭼ= ﻪ ﻫﻨﺮﻣﻨﺪ ﻫﻨﻮ&#= 65199; ﻣﻮﺿﻮﻉ &#= 65183;ﻤﺎﻟﻰ ﺭﺍ ﺩﺭﮐﺎﺭﺵ ﺭ&= #65165; ﺩﺭ ﺩﻝ ﺧﻮﺩ ﻣﻮ= ﺟﻮﺩ ﻣﻴﺪﺍﻧﺪ.ﻭ ﺍﮔ&= #65198; ﻫﻨﺮﻣﻨﺪ ﺁﻧﺮ&#= 65165; ﺩﺭ ﺗﺼﻮﺭ ﺩﺍﺭ&= #65193;'ﻣﺎﻧﻨﺪ ﺍﻳﻨﮑﻪ ﺩﺭ ﺧﻮ&= #65165;ﺏ ﺩﺭ ﺁﻳﻨﻪ ﺑﺎﺷ&= #65194; ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺗ&= #65184;ﺴﻴﺪ ﻣﺎﺩﻯ ﺩﺭ ﺷﮑﻞ = ﭘﻴﺪﺍ ﮐﻨﺪ . ﮐﺎﺭ ﻫﻨﺮ= ;ﻯ'ﺑﻴﺎﻥ ﺍﻟﻬﺎﻡ ﺁﻥ ﻓﮑ&= #65198; ﺍﺳﺖ ﻭ ﻧﻪ ﺻﻮﺭ= ﺕ ﻋﻘﻠﻰ ﺁﻥ ﻧﻘّ&#= 65166;ﺷﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﺑ= ﻠﮑﻪ ﺍﻳﺪﻩ ﻋﻘﻠﻰ ﺍ&= #65203;ﺖ' ﮐﻪ ﺑﺎﻳﺪ ﻣﺠﺴ&= #1617;ﻢ ﺷﻮﺩ. ﻭ ﺳﻤﺒﻮﻟ= ﻴﺴﻢ ﺗﻨﻬﺎ ﺭﺍﻩ ﺗﺠ&= #65204;ّﺪ ﺁﻥ ﻣﻴﺒﺎﺷﺪ ﻭ = ﺃﻧﺒﻴﺎ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ'ﺩﺭ ﺗﻨﺰﻳﻞ ﺍﻟﻬﺎ&#= 65251;ﺎﺕ ﻟﺪﻧّﻯﻮ ﺍﻟﻬ= 5264; ﺧﻮﺩ' ﺑﺎ ﮐﻤﻚ ﺧ= ;ﺪﺍﻭﻧﺪ ﻭ ﻣﺮﺍﺗﺐ ﺍﻟﻬ&= #65264;'ﻭ ﻣﺪﺑّﺮ ﻣﻮﺟﻮ= 5193;ﻳّﺖ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65193;ﺭ ﺟﻬﺎﻧﻰ ﺯﻧﺪﻩ' = ﻭﺳﻴﻠﻪ ﺍﻧﻌﮑﺎس ﺍﻓﮑ= 5166;ﺭ ﺁﻳﻨﺪﻩﻫﺎ ﺭﺍ&#= 65193;ﺭﻧﺴﻠﻬﺎﻯ ﺑﺸﺮﻯ ﮐﻨﻨﺪ' ﻭ= ﺗﺎ ﻭﻗﺘﻰ ﮐﻪ ﺯﻧﺪ&= #65257; ﻫﺴﺘﻨﺪ. ﻫ᥽= 6;ﺮﻣﻨﺪﺍﻥ ﻭﺍﻗﻌﻰ'ﻭ ﺑﺎ ﺍ= ﺑﺪﺍﻋﺎﺕ ﺍﺑﺘﮑﺎﺭﻯ ﻭ ﺍ&= #64400;ﺘﺸﺎﻓﻰ ﻭ ﺷﻬﻮﺩ ﺍﺯ ﺯﻣ= ﻴﻨﻪ ﻭﺩﻳﺪ ﭼﺸﻢ ﺁﻳ&= #65256;ﺪﻩ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺳ&= #65174;'ﮐﻪ ﺑﻬﺮ ﺩﺭﺟﻪ ﺑﺘ&= #65262;ﺍﻧﻨﺪ ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘ&#= 65264; ﺁﻥ ﮐﻨﻨﺪ.<o:p></o:p> ﮐﺎﺭ ﻫﻨ= ;ﺮﻯ ﺩﺭ ﺍﺻﻞ ﺗﻤﺎﻳ&= #65248;ﻰ ﺍﺯ ﻫﻨﺮﻣﻨﺪ'ﻭ = ﻳﺎ ﺑﻨﺪﺍﺋﻰ ﻧﻴﺴ&#= 65174;'ﺗﺎ ﻭﻯ ﭘﺎﺳﺦ ﺁﻥ ﺑ= ﺪﻫﺪ.ﻳﻌﻨﻰ ﺍﻳﺪﻩ ﺃﺻﻠﻰ ﻫ&= #65256;ﺮﻣﻨﺪ ﻓﮑﺮ ﻣﻴﺒﺎﺷﺪ.&= #65255;ﻪ ﺻﻮﺭﺗﻰ ﻗﺎﺑﻞ &= #65165;ﺳﺘﻨﺴﺎﺥ ﺩﺭ ﮐﺎﺭﻫﻨﺮﻯ. = ﻫﻨﺮﻣﻨﺪ ﺗﻨﻬﺎ ﻣﻴﺪﺍﻧ&#= 65194;'ﺩﺭﻭﻧﺶ ﭼﻴﺰﻯ ﺍﺯ ﺍﻭ ﻣ= ﻴﺨﻮﺍﻫﺪ ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﻣ= ﻮﺿﻮﻉ ﮐﺎﺭ ﻫﻨﺮﻯ ﻧﻴ&= #65204;ﺖ'ﮐﻪ ﭘﺎﺳﺦ ﻫﻨﺮﻣﻨ&#= 65194; ﺑﺎﺷﺪ.ﺑﻠﮑﻪ ﺗ&= #65256;ﻬﺎ ﺧﻮﺍﺳﺘﻪ ﺩﺭﻭ&#= 65255;ﻰ ﺍﺳﺖ.ﭼﻮﻥ ﺍﻳﺪ&= #65257;ﺍﻯ ﻋﻘﻠﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﻧﻪ ﺷﮑﻞ ﻭ ﺻﻮ= ;ﺭﺗﻰ'ﮐﻪ ﺷﻨﺎﺧﺖ ﻗﺒﻠﻰ &= #65165;ﺯ ﺁﻥ ﺑﺎﻳﺪ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﺪ.ﺗﺎ ﺁﻧﺮ&= #65165; ﺗﺸﺨﻴﺺ ﺩﺍﺩ.ﺁ&= #65255;ﮕﺎﻩ ﻣﻌﻨﻰ ﺍﻟﻬﺎﻡ &= #65197;ﺍ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷ&#= 65174;. ﻭ ﻟﺬﺍ ﮐﺮﺍﻣﺎ&= #65173; ﺭﻭﺣﻰ ﻫﻨﺮﻣﻨ&#= 65194;'ﺑﻌﺪ ﺍﺯ ﺍﺳﺘﻌﺪﺍﺩ &= #65259;ﻨﺮﻯ ﻭ ﺑﺤث ﺟﻤﺎﻟﻰ'&= #65261; ﺷﻨﺎﺧﺖ ﺯﻳﺒﺎ&#= 65163;ﻰ ﻭ ﻧﻀﺞ ﻋﻘﻠﻰ ﺍ= ﺳﺖ'ﮐﻪ ﻭﻟﺎﺩﺗﻰ ﺑﺼﻮ&#= 65197;ﺕ ﺍﺑﺪﺍﻋﻰ ﺩﺳﺖ &= #65251;ﻴﺪﻫﺪ.ﺁﻧﮕﺎ= 5257; ﻓﻠﺴﻔﻪ ﺗﺎﺑﻊ &= #65259;ﻨﺮ ﻣﻴﺒﺎﺷﺪ.ﮐﺎﺭ&#= 65263; ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﻴﮑﻨﻨﺪ.ﻭ ﺟﻨ&= #65184;ﺎﻟﻰ ﻫﻢ ﺑﺮﺍﻩ ﻧﻤﻰ = ﺃﻧﺪﺍﺯﻧﺪ ﻭﻣﺰﺩﻯ ﻧﻤﻰ ﺧ&= #65262;ﺍﻫﻨﺪ.ﻭ ﻫﻤﭽﻨﺎﻥ ﺧﻮﺩ&#= 65197;ﺍ ﻣﻘﺼّﺮ ﻭ ﻗﺎﺻ&#= 65198;' ﺩﺭﻭﻇﻴﻔﻪ ﻧﻘ&#= 65246; ﭘﻴﺎﻡ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ'ﻭ ﺍﻧﺠﺎﻡ ﻭﻇﻴﻔ&#= 65258; ﺭﺳﺎﻟﺖﺍﻟﻬﻰ &#= 65191;ﻮﻳﺶ' ﻭﺣتی ﺪﺭ ﻭﻇﻴ= 5236;ﻪ ﻣﻠّﻰ ﻭﺍﻧﺴﺎ= 5255;ﻰ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻨ&#= 65194;. ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﺍﻭﻟﻴﺎﻯ اﻟﻬ= 5264; ﭘس ﺍﺯ ﻣﺮﮒ ﻗﺒ&= #65246; ﺍﺯ ﻣﺮﮒ'ﻭ ﺷﻬﻮ= ﺩ ﺁﺧﺮ ﻧﻮﺭﻯ ﻣﻴ&= #65204;ّﺮ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﺧﻮﺩ' ﻭ ﺗﻮﻟﺪ ﺩ= ;ﻭﻡ ﺍﻟﻬﻰ ﺧﻮﻳﺶ'ﮐ&= #65258; ﺟﺸﻦ ﺗﻮﻟﺪ ﺷﺎ&= #65267;ﺴﺘﻪ ﺁﻥ ﺍﺳﺖ ﺗﻤﺎﻡ = ﺍﻳﻦ ﺷﺮﺍﻳﻂ ﺑﺮﺍﻯ &= #65175;ﺠﺴّﻢ ﻳﻚ ﺍﻳﺪﻩ'ﺩﺭ ﮐ= ﺎﺭﻯ ﻫﻨﺮﻯ ﺩﺭ ﺷﻌﺮ = ﻭﺣﮑﻤﺖ'ﻭ ﻳﺎﺩﺭ ﻧﻘّﺎﺷ= 5264; ﻭ ﻣﻮﺳﻴﻘﻰ ﻭ ﻏ= ﻴﺮﻩ ﺿﺮﻭﺭﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭ ﺍﻟّﺎ ﺍﻣﮑﺎﻥ &#= 65175;ﻌﻠﻴﻢ ﺩﻳﮕﺮﺍﻥ'ﺍﺯ ﻣ&= #65188;ﻞ ﺳﻄﺢ ﻋﻘﻞ ﺑﺮﺗ&= #65198; ﺍﻣﮑﺎﻥ ﻧﺪﺍﺭ&#= 65193;. ﻭ ﺣﺘﻰ ﺩﺭ ﻧﺒﻮ= ﺩﻥ ﺍﻳﻦ ﺷﺮﺍﻳﻂ ﺧ&= #65194;ﺍﻭﻧﺪ ﻧﻴﺰ ﺑﺎﺯﮔﺸﺖ &= #65169;ﺨﻠﻖ ﺷﺎﻫﺪ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ القُدُس ﻧﻤﻴ&= #65194;ﻫﺪ.ﻭ ﺣﻨﻰ ﺍﮐﻨﻮﻥ ﺷ&= #65260;ﻮﺩ </spa= n>ﺁﺧﺮ ﺍﻭﺭﺍ A= 255;ﻤﻴﺪﻫﺪ.ﻣﮕﺮ ﺩﺭ ﻭﻗﺖ ﻣﺮﮒ ﻃ= ﺒﻴﻌﻰ ﺁﺧﺮ ﻋﻤﺮ. ﻭﺣﺘ= ﻰ ﺍﮔﺮ ﺑﺘﻤﺎﻡ ﺍ&= #65267;ﻦ ﺗﻮﻓﻴﻘﺎﺕ ﺭﺳ&#= 65268;ﺪﻧﺪ'ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻣﻌﺮﻭﻑ ﺑﺒﻬﻠ&#= 65262;ﻝ'ﻫﻴﭻ ﺍﻟﻬﺎﻡ ﻟﺪﻧّ= 5264; ﻧﺪﺍﺭﻧﺪ.ﻭ ﻣﺄ&= #65251;ﻮﺭﻳّﺘﻰ ﺍﻟﻬﻰ ﻧﻴﺰ ﻧﺪ&= #65165;ﺭﻧﺪ.ﮐﻪ ﺗﻮﺍﻥ ﺍﻧﺠﺎﻡ &= #65191;ﺪﻣﺘﻰ ﺑﺪﻳﮕﺮﺍﻥ ﺑﻮ&#= 65193;ﻩ ﺑﺎﺷﺪ.ﻭ ﺍﻳﻨﺎ&= #65253; ﺑﻘﻴﻪ ﻋﻤﺮ ﺭﺍ'= ﺷﺒﻴﻪ ﺑﻬﻠﻮﻟﻬﺎﻯ ﻣ&#= 65184;ﻨﻮﻥ ﺗﺎﺭﻳﺨﻰ ﻟﻴﻠ&#= 65264; ﻫﺴﺘﻨﺪ.ﮐﻪ ﺣﺘ&= #65264; ﻭﺳﻴﻠﻪ ﺧﻨﺪﻩ &= #65193;ﻳﮕﺮﺍﻥ ﻭ ﺍﻃﻔﺎﻝ ﻣﻴﺒ&= #65166;ﺷﻨﺪ. ﭘس ﻫﻨﺮﻣﻨﺪ ﻭ&#= 65203;ﺎﺋﻞ ﮐﺎﺭ ﺍﺑﺪﺍﻉ ﻟ&= #65166;ﺯﻡ ﺩﺍﺭﺩ.ﻭ ﺩﺭ ﺧﻠ= ﺎﻝ ﮐﺎﺭ ﺍﺑﺪﺍﻉ ﻫ&= #65256;ﺮﻣﻨﺪ'ﺧﻮﺩﺵ ﻧﻴﺰ ﺿﻤﻦ ﺁﻟﺘ&= #65260;ﺎﻯ ﺩﺳﺖ ﻫﻨﺮ ﺧﻮﺩ = ﻣﻴﺸﻮﺩ.ﮐﻪﻧﻮ&#= 65227;ﻰ ﺧﻠﺴﻪ ﻫﻨﺮﻣﻨ&#= 65194; ﻏﻴﺮ ﻣﺎﺩﻯ'ﻭ ﺣ= ﺎﻟﺖ ﺑﻰ ﺧﻮﺩﻯ ﻫﻨﺮ&= #65251;ﻨﺪ ﺍﻟﻬﻰ ﺩﺍﺭﺩ. ﻭ= ﻗﺘﻰ ﮐﻪ ﻏﺰﻝ ﻳﺎ ﺣﮑ= ﻤﺖ ﻭ ﻧﻈﺮﻳﻪﺍﻯ ﻣ&= #65268;ﺨﻮﺍﻫﺪ ﺗﻨﻈﻴﻢ ﻭ ﺍﺭﺍ&= #65163;ﻪ ﺑﺪﻫﺪ.ﻭ ﻳﺎ ﺍﮔ= ﺮ ﺧﻮﺍﺳﺖ ﺗﺎﺑﻠ&#= 65262;ﺋﻰ ﺑﺴﺎﺯﺩ ﻭ ﺁﻫﻨ&= #64405;ﻰ ﺗﻨﻈﻴﻢ ﮐﻨﺪ'ﻭ = ﺑﺘﻌﺒﻴﺮ ﺩﻳﮕﺮ'ﻫﻨﺮ ﺧﻮ&= #65193;ﺵ' ﺧﻮﺩﺵ ﺭﺍ ﺍﺑﺪ&= #65165;ﻉ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﻧ&= #65208;ﺎﻥ ﻣﻴﺪﻫﺪ.ﻭ ﻧﻪ ﺍ= ﻳﻨﮑﻪ ﻧﻘّﺎﺵ ﭼﻨﻴﻦ &#= 64400;ﻨﺪ'ﻭ ﻳﺎ ﻋﻮﺍﻣﻠﻰ ﺩ&= #65197; ﺍﺧﺘﻴﺎﺭ ﻧﻘّ= 5166;ﺵ ﭼﻨﺎﻥ ﮐﻨﻨﺪ.<o:p></o:= p> ﺭﺍﺯ ﺍﺑ= ;ﺪﺍﻉ ﻫﻨﺮﻯ ﺩﺭ ﺍﻳﻦ = ﺍﺳﺖ'ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﮔﻮﺋ&#= 65264; ﻧﺪﺍﺋﻰ ﻣﻴﺸﻨ&#= 65262;ﺩ' ﮐﻪ ﻧﻤﻴﺪﺍﻧﺪ &= #65165;ﺯ ﮐﺠﺎ ﺁﻣﺪﻩ. ﻭ ﺗ= ;ﺎ ﺍﻳﻨﺠﺎ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺑﺮﺍﻯ ﺧﻮﺩﺵ ﻣ&= #65268;ﺒﺎﺷﺪ.ﻭ ﺍﺯ ﺍﻳﻦ ﭘس 'ﺩﻳ= ﮕﺮ ﺧﻮﺩﺵ ﻧﻴﺴﺖ ﮐ&= #65258; ﺗﺎﺑﻊ ﻧﻴﺮﻭﻯ &= #65259;ﻨﺮﺳﺎﺯ ﺍﻭ ﺍﺳﺖ.ﻭ ﻳﺎﺩ= ﺭ ﮐﺎﻣﻠﺎﻥ ﻭ ﺳﺎ&= #65247;ﮑﺎﻥ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺍ&= #65197;ﻭﺍﺡ ﻣﺪﺑّﺮ ﺧﻮﺩﻫ= 5204;ﺘﻨﺪ.ﭼﻮﻥ ﺩﺭ ﺗﺴﻠﻴﻢ ﻣﻴ&= #65170;ﺎﺷﻨﺪ.ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻭ ﻏﻴ&= #65198; ﮐﺎﻣﻠﺎﻥ ﻧﻴﺰ&#= 64400;ﻪ ﺗﺼﻮﺭ ﺁﺯﺍﺩﻯ &= #65227;ﻤﻞ'ﻭﺗﻔﮑّﺮ ﻣﺴﺘﻘﻞ ﻭﻣﻮﺟ&#= 65262;ﺩﻳّﺖ ﻣﺘّﮑﻰ ﺑﺨﻮﺩ= 5207;ﺎﻥ ﻫﺴﺘﻨﺪ.ﻋﻤﻠﺎ &= #65193;ﺭﻳﻚ ﻓﺮﻳﺐ ﺯﻧﺪﮔﻰ &= #65193;ﺭ ﺟﻬﺎﻥﻤﻴﺒﺎﺷ= 5194;.ﮐﻪ ﺭﻭﺍﻥ ﺍﻣّﺎﺭ= 5257; ﻋﺎﻣﻞ ﺟﻠﺐ ﻧﻈ&= #65198; ﻫﺮ ﻟﺤﻈﻪ ﺍﻭﺭ&= #65165; ﺑﺨﻮﺩ ﻣﺸﻐﻮﻝ &= #64400;ﺮﺩﻩ'ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﻌﺎﻗ&#= 65170;ﺖ ﺧﻮﺩ ﻭﻣﺸﮑﻠﺎ&#= 65173; ﺭﻭﺍﻥ ﺧﻮﺩﺁﮔ&#= 65166;ﻩ . ﭘس ﮐﺎﺭ ﻫﻨﺮﻯ= ﻏﻴﺮ ﺍﻟﻬﻰ'ﻋﻤﻠﺎ ﺑ&= #65166; ﻣﺎﺩﻩ ﻭ ﺻﻮﺭﺕ = ﻭﻭﺳﺎﺋﻞ ﮐﺎﺭ ﺧﻮﺩ'ﺁﻧﻘ&= #65194;ﺭ ﭘﻴﺎﺩﻩ ﮐﺮﺩﻥ &= #65165;ﻳﺪﻩ ﺫﻫﻨﻰ ﺧﻮﺩﺭﺍ &= #64344;س ﻭﭘﻴﺶ ﻣﻴﮑﻨﺪ'&= #65175;ﺎ ﺑﭽﻴﺰﻯ ﺑﺮﺳﺪ. = ﮐﻪ ﺩﺭ ﺁﻥ ﺷﮑﻞ ﺗﻮ= ﻗّﻒ ﮐﻨﺪ.ﮔﻮﺋﻰ ﮐﺎ&= #65197; ﻣﻮﺯﺍﺋﻴﻚ ﺍﻧ&#= 65184;ﺎﻡ ﻣﻴﺪﻫﺪ.ﮐﻪ ﻗﻄ&= #65228;ﺎﺗﻰ ﺭﺍ ﮐﻨﺎﺭ ﻫﻢ ﻣ= ﻴﮕﺬﺍﺭﺩ.ﭘس ﻋﻠﻤﺎﻯ ﺟﻤﺎﻟ&#= 65264; ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ &= #65153;ﻧﺎﻥ'ﻋﻤﻞ ﺍﻧﺘﻘﺎﻝ ﺍﺯ ﻭ&= #65183;ﻮﺩ ﻣﺠﺮﺩ ﻗﺒﻠﻰ ﻭ = ﺫﻫﻨﻰ ﺩﺭ ﺧﻴﺎﻝ ﻭ ﺗﺼ= ﻮﺭ' ﻭ ﺗﺒﺪﻳﻞ ﺁﻥ ﺑ= ﻮﺟﻮﺩﻯ ﻣﺠﺴّﻢ ﻧﻴﺴﺖ'&#= 64400;ﻪ ﺗﺼﻮﺭ ﻣﻴﺸﻮﺩ.&= #65169;ﻠﮑﻪ ﺍﻧﺘﻘﺎﻝ ﺍﺯ<sp= an dir=3DLTR> </spa= n>ﻟﺎ ﻭﺟﻮﺩ ﺑA= 262;ﺟﻮﺩ ﺍﺳﺖ.ﻭ ﺍﮔﺮ ﻟﺎ= ﻭﺟﻮﺩ ﺭﺍ ﻭﺟﻮﺩﻯ ﻏﻴ&= #65170;ﻰ ﻭ ﻗﺒﻠﻰ ﺑﺪﺍﻧ&= #65268;ﻢ'ﮐﻪ ﻧﺎﻡ ﺍﻟﻬﺎﻡ ﺑ&= #64401;ﺴﻰ ﻳﺎ ﺟﺎﺋﻰ ﺑﺪﻫ&= #65194;'ﮐﻪ ﻧﺪﺍﺋﻰ ﻣﻴﺪﻫ&#= 65194; ﻭﻟﻰ ﺁﻧﺮﺍﺩﻳ&#= 65194;ﻩ ﻧﻤﻴﺸﻮﺩ.ﭘس ﻫ&#= 65256;ﺮﻣﻨﺪ ﻣﺎﺩﻯ ﺩﻭﺭ ﺧﻮ&= #65193;ﺵ ﮔﻮﺋﻰ ﺩﺭﻣﺪﺍ&#= 65197;ﻯ'ﭼﻮﻥ ﺍﺳﺐ ﻋﺼّﺎﺭ ﻣ&#= 65268;ﮕﺮﺩﺩ ﻭﻟﻰ ﺧﻴﺎﻝ ﻣﻴ&= #64401;ﻨﺪ'ﺣﺮﮐﺖ ﺩﺭﺳﺖ ﻣﺴﺘﻘﻴ&#= 65250; ﺩﺍﺭﺩ . ﻭﮐﺎﺭ ﻫ= ;ﻨﺮﻯ ﻣﻴﮑﻨﺪ.ﻭ ﺧﻮﺩ = ﺭﺍ ﺩﺭ ﻫﻨﺮﺵ ﺟﺎﻭ&= #65267;ﺪ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺗ&= #65256;ﻬﺎ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65165;ﻟﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺍﺳﺖ'ﮐﻪ ﻫﻨﺮﻣ&= #65256;ﺪﻯ ﺍﻟﻬﻰ ﺩﺍﺭﺩ ﻭ = ﺧﻂ ﻣﺴﺘﻘﻴﻢ ﻋﻤﻮ&#= 65193;ﻯ ﻭﻣﺘﻌﺎﻟﻰ ﻣﻴ&#= 65198;ﻭﺩ. ﻭﺩﻳﮕﺮﺍﻥ ﺣﺮ&#= 64400;ﺖ ﺍﻓﻘﻰ ﻭﺩﺭ ﺳﻄ&= #65186; ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻭﺣﻴﻮﺍﻧﻰ ﻣﻴ&#= 65170;ﺎﺷﻨﺪ.<o:p></o:p> ﺍﺑﺪﺍﻉ= ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩﻯ'ﻋﻤﻠﺎ ﻫ&= #65252;ﺎﻥ ﺗﻮﺻﻴﻒ ﺍﺗّﻔ= 5166;ﻕ ﻭﺗﺼﺎﺩﻕ ﺭﺍ ﺩ&= #65165;ﺭﺩ ﮐﻪ ﻧﻤﻴﺪﺍﻧﺪ &= #65207;ﺄﻥ ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ &= #65261;ﻣﺎﻫﻴّﺖ ﺃﺯﻟﻰ ﺭﺍ ﺩﺭ ﺍ= ﻧﻮﺍﻉ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻭ = ﺟﻤﺎﺩﻯ ﻭﺍﻧﻮﺍﻉ ﮔﻴﺎ&#= 65259;ﻰ ﻭ ﺣﻴﻮﺍﻧﻰ'ﻭ ﻓ= ﺼﻮﻝ ﻓﺮﺍﻭﺍﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﮐﺴﺐ ﮐﺮﺩﻩ ﺍﺳ&= #65174; ﻭ ﺗﻮﻟﺪ ﮐﻨﻮﻧ&= #65264; ﺍﻭ ﺑﺨﺎﻃﺮ ﻋﻬ&= #65194; ﺍﻟﺴﺖ ﺗﻮﻟﺪ ﭘ&= #65268;ﺸﻴﻦ ﺍﻭ ﻣﻴﺒﺎﺷﺪ ﮐ&= #65258; ﺑﺂﺧﺮﻳﻦ ﻣﻘﺎ&#= 65249; ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻭ&= #65227;ﺪﻩ ﺩﺍﺩﻩ'ﮐﻪ ﺩﺭ ﺗ= ﻮﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﻳ&= #65166; ﮐﻨﻮنی ﺒﺎ ﺗﺠ= 5204;ّﻢ ﺍﻧﺴﺎﻧﻰ ﺁﻥ ﻧ&= #65262;ﺭ ﺷﻬﻮﺩﻯ ﺗﺴﻠﻴ&#= 65250; ﺳﻠﻮﮐﻰ ﻧﻤﺎﻳ&#= 65194;.ﻭ ﻟﺒّﻴﻚ ﺑﮕﻮﻳ= 5194; ﻭ ﺗﺴﻠﻴﻢ ﮔﺮﺩ&= #65193; ﺗﺎ ﺑﺮﺍﻯ ﺗﺤﻘ&= #65238; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺧﻮﺩ ﺑﮑﻮﺷﺪ.ﮐ&= #65258; ﺑﻌﻨﻮﺍﻥ ﮐﺮﺍ&#= 65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻟﺎﺯ&#= 65249; ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑ&= #65198;ﺗﺮ ﺑﻌﺪﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﭼﻪ ﻓﺼﻞ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺑﻬﺘﺮ ﻭ ﻳﺎ ﺣﺘ= ﻰ ﺩﺭ ﺭﺟﻌﺖ ﻫﻔﺖ = ﻫﺰﺍﺭ ﺳﺎﻝ ﺁﻳﻨﺪﻩ ﺩ&= #65197;ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﺩﺭ ﮐﺮﻩ ﺯﻣﻴﻦ = ﻭ ﻳﺎ ﮐﺮﺍﺕ ﺩﻳﮕ&= #65198; ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263;'ﮐﻪ ﺑﻬﺸﺘﻰ ﻋﻈﻴﻢ &= #65175;ﺮ ﺍﺯ ﺑﻬﺸﺖ ﮐﺮﺍ&= #65251;ﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174; ﮐﻪ ﺩﺍﺭﻳﻢ ﻭ ﻏ= ﺎﻓﻞ ﺍﺯﺍﺭﺯﺵ ﺣﻴﺎ&#= 65175;ﻰ ﻭ ﺍﻫﻤﻴّﺖ ﺁﻥ &= #65259;ﺴﺘﻴﻢ. ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ &= #65169;ﺎﻳﺪ ﺑﺪﺍﻧﺪ ﮐﻪ ﺃﺻ&= #65246; ﻟﻬﺎﻡ ﻋﻘﻠﻰﻭ &= #65175;ﺨﻴّﻞ ﻭ ﺗﺼﻮﺭ ﺧﻮﺩﺭ&= #65165; ﺩﺍﺭﺩ.ﺑﺮﺍﻯ ﺩ&= #65267;ﮕﺮﺍﻥ ﺗﺠﺴّﻢ ﻣﻴﺪﻫ= 5194; ﻭ ﺑﻬﺘﺮ ﺍﺯ ﺩﻓ= ﻌﺎﺕ ﭘﻴﺸﻴﻦ.ﻭﻟﻰ ﺍ&= #65267;ﻦ </spa= n>ﻧﺎﻇﺮﺍﻥ ﺃ= 9;ر ﻫﻨﺮﻯ ﻫﺴﺘﻨﺪ' = ﮐﻪ ﻋﻨﻮﺍﻥ ﺍﺑﺪﺍ&#= 65225; ﻭ ﻫﻨﺮ ﺟﺪﻳﺪ ﺳ= ﺤﺮ ﺁﻣﻴﺰﺑﺮ ﮐﺎﺭ&#= 65263; ﻫﻨﺮﻯ ﻣﻴﮕﺬﺍ&#= 65197;ﻧﺪ. ﭼﻮﻥ ﻫﻨﺮ ﻗﻄﻌ&= #65166; ﺗﻔﮑّﺮﻭ ﺗﺨﻴ= 617;ﻞ ﻗﺒﻠﻰ ﺩﺍﺷﺘﻪ'&= #64400;ﻪ ﺯﻣﺎﻧﻰ ﻣﻮﺭﺩ &= #65175;ﻔﮑّﺮ ﻭ ﺗﻤﺮﮐﺰ ﻫﻨﺮ&= #65251;ﻨﺪ ﺑﻮﺩﻩ. ﻭ ﺳﻌﻰ ﺩ= ;ﺭ ﺗﺼﻤﻴﻢ ﺗﺎﺯﻩ &= #65193;ﺭ ﮐﺎﺭ ﻫﻨﺮﻯ ﺧﻮ&= #65193; ﻣﻴﻨﻤﺎﻳﺪ.ﻭﭼ&#= 65262;ﻥ ﺷﺮﺍﻳﻂ ﺁﻣﺎﺩ&#= 65257; ﺷﺪ'ﺑﺎ ﻣﺸﮑﻠﺎ&= #65173; ﭘﻴﺶ ﺁﻣﺪﻩ' ﺁﻧ= ﺮﺍ ﺗﺠﺴّﺪ ﺩﺭ ﻳﻚ &= #64400;ﺎﺭ ﻫﻨﺮﻯ ﻣﻴﺪﻫﺪ.&= #65261; ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263; ﻫﺮﮔﺰ ﺍﻣﺎﻧﺖ &= #65175;ﺨﻴّﻞ ﺍﻭﻟﻴﻪ ﺧﻮﺩﺵ &= #65197;ﺍﺭﻋﺎﻳﺖ ﻧﻤﻴﮑﻨﺪ'ﮐﻪ ﺧ&= #65268;ﺎﻧﺖ ﻫم ﻤﻴﮑﻨﺪ.ﻭ ﺳ&= #65248;ﻴﻘﻪ ﺩﻳﮕﺮﺍﻥ ﻭﻣﺸ&#= 65176;ﺮﻳﺎﻥ ﻭﻣﻨﺎﻓﻊ ﺩﻳﮕ&#= 65198;'ﻭ ﻣﺼﺎﻟﺤﻰ ﮐﻪ ﻫ&= #65256;ﺮﻣﻨﺪ ﺑﺮﺍﻯ ﺧﻮﺩ ﻗﺎ&= #65163;ﻞ ﺍﺳﺖ'ﭼﻴﺰ ﺩﻳﮕ&= #65198;ﻯ ﺍﺯ ﺁﺏ ﺩﺭ ﻣﻴﺂ= ﻳﺪ.ﮐﻪ ﺭﻋﺎﻳﺖ ﺍﺻﺎﻟ&#= 65174; ﻭ ﺃﺻﻞ ﺗﺨﻴّﻞ &= #65191;ﻮﺩﺭﺍ ﮐﺮﺩﻩﺍﺳﺖ.ﮐﻪ &= #65255;ﺪﺍﻧﺴﺘﻪ ﺍﻟﻬﺎﻡ ﺍﺯ ﻳﻚ = ﻣﻘﺎﻡ ﺍﻟﻬﻴﮑﺎﺭﻣﺎ= 5163;ﻰ ﺧﻮﺩ ﺩﺍﺭﺩ.ﻭﺍ&= #65247;ّﺎ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;'ﺗﻤﺎﻡ ﻫﻤّﺖ ﺁﻧﺎﻥ ﺗ&#= 65188;ﻘﻖ ﻋﻬﺪﺍﻟﺴﺖ ﺧﻮ&#= 65193; ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ﺟ&= #65200; ﺍﻧﺠﺎﻡ ﺩﺭﺳﺖ &= #65261;ﻣﻄﺎﺑﻖ ﺧﻮﺍﺳﺘﻪ ﺍﻟﻬ&#= 65166;ﻣﺎﺕ ﺧﻮﺩ'ﻭﻓﺮﺷﺘﮕ&#= 65166;ﻥ ﻣﺪﺑّﺮ ﺧﻮﻳﺶ &#= 64400;ﻪ ﺻﺎﺣﺐ ﺍﻳﻦ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﻫﺴﺘﻨﺪ' ﺗﻮﺟﻬ&= #65264; ﺑﻬﻴﭻ ﻋﺎﻣﻞ ﻣ&= #1572;ثّر ﺧﺎﺭﺟﻰ ﻧﺪﺍﺭ&#= 65255;ﺪ.ﭼﻪ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻣ&#= 65208;ﻮﻕ' ﻭ ﻳﺎ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﻣﺨﺎﻟﻒ'ﮐﻪ ﺑﺪ&= #65255;ﺒﺎﻝ ﺑﻬﺎﻧﻪ ﺑﺮﺍﻯ &= #65175;ﮑﻔﻴﺮ ﺁﻧﻬﺎﻫﺴﺘﻨﺪ.&#= 64400;ﻪ ﻣﺸﻠﺎ ﮐﺎﻓﺮﻧ&#= 65194;'ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺧ&= #65198;ﺍﻓﺎﺗﻰ ﺷﺪﻩ'ﺭﻭﺡ ﻭﻓﮑ&= #65198; ﺟﻮﺍﻧﺎﻥ ﺭﺍ ﺍ&= #65203;ﺘثماﺭ ﻭ ﺍﺳﺘﺤﻤﺎﺭ ﻣ&= #65268;ﮑﻨﻨﺪ.ﮔﻮﺋﻰ ﺣﻤﺎﺭ ﻭ ﺍﻟﺎﻍ = ﻣﻴﻨﻤﺎﻳﻨﺪ.ﮐ&#= 65258; ﺍﺯ ﺁﻧﻬﺎ ﺳﻮﺍ&= #65197;ﻯ ﺑﮕﻴﺮﻧﺪ.ﻭ ﻓﮑ&= #65198; ﻣﻨﺤﺮﻑ ﻭ ﺑﺎﻃ&= #65246; ﻣﻌﺘﻘﺪ ﺑﺎﺷﺪ. = ﻭ ﺩﻧﺒﺎﻝ ﭼﻴﺰﻯ &= #65169;ﻨﺎﻡ ﺭﺍﻩ ﺧﺪﺍ ﺭﺍ ﻣ= ﻴﺮﻭﻧﺪ.ﻭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;'ﮐﻪ ﻋﺎﺭﻓﺎﻥ ﺍﻟﻬ&#= 65264; ﻭ ﻓﺮﺷﺘﻪ ﮔﻮﻧ&= #65258; ﻣﻴﮕﻮﻳﻨﺪ ﻧﺮ&#= 65261;ﻧﺪ. ﻭ ﻟﺬﺍ ﺍﻭﻟﻴﺎ&= #65263; ﺍﻟﻬﻰ ﺷﺎﻫﮑﺎ&#= 65197;ﻫﺎﻯ ﺗﻨﺰﻳﻞ ﺍﻟﻬﺎ&#= 65251;ﺎﺕ ﻟﺪﻧّﻰ ﺧﻮﺩﺭ= 5165;'ﺩﺭ ﺁثاﺭ ﺃﺩﺑﻰ ﭼ= 5262;ﻥ ﺷﻌﺮ ﻭ ﻏﺰﻝ ﻟﺬ= ﺕ ﺑﺨﺶ ﻫﻤﮕﺎﻥ'ﻭ = ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ &= #65165;ﻟﻔﺎﻅ ﻣﺤﺒﻮﺏ ﻭﻣﻔﻬ&#= 65262;ﻡ ﺁﻧﺎﻥ ﺑﻄﻮﺭ ﺳ&= #65252;ﺒﻮﻟﻴﻚ ﻣﻴﮕﻮﻳﻨﺪ.ﺑﺎ&#= 65267;ﻦ ﺍﻣّﻴﺪ ﮐﻪ ﻣﺴ&#= 65176;ﻌﺪﺍﻥ ﺁﻧﻬﺎ' ﺩﻧﺒﺎﻝ = ﺍﻳﻦ ﺳﻤﺒﻮﻟﻬﺎﻯ ﻋ&#= 65198;ﻓﺎﻧﻰ ﺁﻧﺎﻥ ﺭﺍ ﺑﮕﻴ&= #65198;ﻧﺪ. <o:p></o:p> </span= >ﺍﮔﺮ ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ &= #65255;ﺘﻴﺠﻪ ﺗﺼﺎﺩﻑ ﻧﺒﺎﺷ&#= 65194;.ﭘس ﻫﻨﺮﻣﻨﺪ ﺑﺮﻧ&#= 65166;ﻣﻪﺍﻯ ﺩﺍﺷﺘﻪ ﺍﺳﺖ' ﻳ= ﺎ ﻓﮑﺮﻯ ﺍﺯ ﺧﻮﺩ&= #65205;ﻭﻟی ﻨﻪ ﺍﻟﻬﺎﻣﻰ ﺍ&= #65247;ﻬﻰ'ﮔﺮﭼﻪ ﺩﺭ ﺣﻘﻴﻘﺖ ﺍﻟ&= #65260;ﺎﻡ ﻓﺮﺷﺘﻪ ﻣﺪﺑّ= 5198; ﺭﻭﺍﻥ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﺳﺖ ﮐﻪ ﺭﻭﺍﻥ = ﻫﺮ ﺃﺗﻢ ﻭﻭﻳﺮﻭﺳ&#= 65264; ﻧﻴﺰ ﻣﺪﺑّﺮ ﺍ&#= 65247;ﻬﻰ ﻣﻨﺎﺳﺐ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﺩ.ﮐﻪ ﺍﺯ<s= pan dir=3DLTR> </spa= n>ﺃﺯﻝ ﺗﺎ ﮐﻨA= 262;ﻥ ﻭ ﺗﺎ ﺃﺑﺪ ﺩﺭ ﺍ= ;ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻫﺪ&= #65165;ﻳﺖ ﻭ ﺗﺪﺑﻴﺮ ﺭﻭﺡ = ﺭﺍ ﺑﻌﻬﺪﻩ ﺩﺍﺭﺩ.&= #65261; ﺩﺭ ﻳﻚ ﺗﮑﺎﻣﻞ = ﻃﺒﻴﻌﻰ'ﻭ ﻳﺎ ﺩﺭ ﺍﻧﺴﺎﻥ = ﺩﺭ ﺍﻭﺍﺧﺮ ﻓﺼﻮﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ' ﮐﻪ ﺻﺎﺣ= ﺐ ﻋﻘﻞ ﻭ ﺍﺧﺘﻴﺎ&= #65197; ﺍﻟﻬﻰ ﻭ ﻃﺒﻴﻌ&= #65264; ﺍﺳﺖ' ﻣﻴﺘﻮﺍﻧ&= #65194; ﮔﻮﺵ ﺑﻨﺪﺍﻯ هاﻯ ﻣﺪﺑّﺮ ﺭA= 261;ﺡ ﺧﻮﺩ'ﻳﺎ ﻓﺮﺷﺘ&= #65258; ﻫﻤﺰﺍﺩ ﺧﻮﻳﺶ &= #65169;ﺪﻫﺪ. ﻭ ﺑﺎﻟﻌﮑس ﺑﻔ&#= 65204;ﺎﺩ ﻭ ﮔﻨﺎﻩ ﻭ ﺍﻧﺤ= ﺮﺍﻑ' ﺑﺮﺧﻠﺎﻑ ﺟﺮﻳ&#= 65166;ﻥ ﺩﺍﺋﻢ ﻫﺴﺘﻰ ﺷ&= #65256;ﺎ ﮐﻨﺪ.ﻭ ﺍﺗﻠﺎﻑ = ﺗﻮﺍﻥ ﻧﻤﺎﻳﺪ'ﻭ ﻧﺪﺍ&= #65255;ﺴﺘﻪ ﺑﻌﻘﺐ ﻣﻴﺮﻭﺩ.&= #64400;ﻪ ﭘس ﺍﺯ ﻣﺮگ ﺍﺯ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ'&= #65203;ﻘﻮﻁ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ = ﮐﺎﺭﻣﺎﺋﻰ ﻭﻗﻬﻘﺮﺍﺋﻰ' ﺩ&= #65197; ﭼﻨﺪﻳﻦ ﻭ ﭼﻨﺪ = ﻧﻮﻉ ﺣﻘﻴﺮ ﺳﻘﻮﻁ ﻣ&= #65268;ﻨﻤﺎﻳﺪ. ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁ&= #65253; ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭ = ﺧﻮﻙ ﺑﻬﺘﺮﻳﻦ ﺷﺎﻧ&#= 1587; ﺁﻧﺎﻥﺨﻮﺍﻫﺪ= 5169;ﻮﺩ. ﺯﻳﺮﺍ ﻣﺎﺭ ﻭ ﻣ= ﻮﺭ ﻭ ﺣﺘﻰ ﮔﻴﺎﻩ ﻭ= ﻋﻠﻒ ﻫﺮﺯﻩ ﺷﺪﻥ ﻣﻴ&= #65198;ﻭﻧﺪ.ﺗﺎ ﻫﺰﺍﺭﺍﻥ ﻭ ﮔﺎ&= #65259;ﻰ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳ&#= 65166;ﻝ' ﺗﺠﺪﻳﺪ ﺯﻧﺪﮔ&#= 65264; ﻫﺎﻯ ﺍﻧﻮﺍﻉ ﺭ&= #65165; ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ = ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻣﺠﺪﺩ ﮐ&= #65256;ﻮﻧﻰ'ﻭﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ ﺍﻟﻬﻰ &= #65261; ﻓﻄﺮﻯ ﺩﺭ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﺗﺎ ﺷﻬﻮ&= #65193; ﻧﻮﺭﺭﻭﺡ الق¡= 5;دُس ﻭﺍﺟﺐ ﺭﺍ ﻣﻮﻓ&= #1602; ﻤﻴﮕﺮﺩﻧﺪ.ﻭ ﺍ&= #65199; ﺩﺍﻳﺮﻩ ﺳﺎﻣﺴ&#= 65166;ﺭﺍﻯ ﺟﻬﻨّﻤﻰ ﺟﻬﺎ= 5255;ﻮﻡ ﺟﻬﺎﻥ' ﺧﻮﺩﺭﺍ = ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻓﺮ&= #65207;ﺘﻪ ﮔﻮﻧﻪ ﺑﺮﺳﺎﻧ&#= 65194;.ﻭ ﺣﺘﻰ ﺑﺸﻬﻮﺩﻫ&#= 65166;ﻯ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺭﺳﻴﺪﻩ ﺑﺎﺷﻨ&#= 65194;.ﮐﻪ ﺩﺭ ﺷﺶ ﻭﻟﺎﻳﺖ = ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻫﺮ&= #65267;ﻚ ﺑﻴﻚ ﺷﻬﻮﺩ ﺟﺪ&= #65267;ﺪ ﺑﺮﺗﺮ ﻣﻴﺮﺳﺎ&#= 65255;ﻨﺪ.ﻭ ﻓﺮﺍﻭﺍﻥ ﺩﺭ ﺍ&= #65267;ﻦ ﺑﺎﺭﻩ ﺩﺭ ﺍﻳﻦ = ﻧﻮﺷﺘﻪ ﻫﺎ ﻳﺎﺩﺁﻭﺭﻯ &= #65207;ﺪﻩ ﺍﺳﺖ.<o:p></o:p> ﺍﮔﺮ ﻫﻨ= ;ﺮﻣﻨﺪﻣﺎﺩﻯ ﺍﻟﻬﺎﻡ ﺍﻟﻬﻰ'&= #65261; ﺍﺯ ﺁﻳﻨﺪﻩ ﻫﺎ&= #65263; ﻧﻴﺎﻣﺪﻩ ﻏﻴﺒ&#= 65264; ﺑﺎﻭﺭ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ'ﭘس ﻳﻚ ﺍ&= #65267;ﺪﻩ ﻭ ﻓﮑﺮﻯ ﺑﺮﺣﺴ&= #65168; ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﺩﺍﺭﺩ'ﮐﻪ ﻫﺮﻣ&= #65262;ﺟﻮﺩﻯ ﺩﺍﺭﺩ.ﺁﻧﮕﺎﻩ &= #65259;ﻨﺮﻣﻨﺪ ﺍﻳﻦ ﻓﮑﺮ ﺳﺎﺩ&= #65257;ﺭﺍ ﭘﺮﻭﺭﺵ ﺫﻫﻨﻰ &= #65251;ﻴﺪﻫﺪ' ﮐﻪ ﻣﺎ ﺁﻧﺮﺍ ﻧ= ﺸﺨﻮﺍﺭ ﺩﺍﺋﻢ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ.ﮐﻪﭼﻴﺰ ﺣﺪﻳﺪﻯ ﺩﺭﻫﻀ&#= 65250; ﻳﻚ ﻓﮑﺮ ﺩﺳﺖ ﻧ= ﻤﻴﺪﻫﺪ.ﻭﻟﻰ ﺁﻧﺮﺍ ﻋﻠﻤﻰ ﻭ&= #65259;ﻨﺮﻯ ﻣﻴﻨﺎﻣﻨﺪ.ﻭﻫ&#= 65252;ﺮﺍﻩ ﺗﺼﺎﺩﻑ ﺑﻘﻮﻝ &= #65191;ﻮﺩ ﻫﻨﺮﻣﻨﺪ' ﺑﺮ ﻧ= ﺎﻣﻪ ﮐﺎﺭ ﺍﺑﺪﺍﻉ ﻫ&= #65256;ﺮﻯ ﺍﻭ ﺷﺮﻭﻉ ﻣﻴﺸ&= #65262;ﺩ'ﮐﻪ ﺧﻴﻠﻰ ﺯﻭﺩ ﺑﻬ&= #65252;ﺎﻥ ﺍﻳﺪﻩ ﺧﻮﺩﺵ'ﮐ&= #1617;ﻪ ﮔﻮﺋﻰ ﻋﺼﺎﺭﻩ &= #65165;ﺭﺯﺵ ﻭﺟﻮﺩﻯ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺍﺳﺖ'ﺧﻴﺎﻧﺖ ﻣ&= #65268;ﮑﻨﺪ.ﻭ ﻧﺪﺍﻧﺴﺘﻪ ﺧﻮ&#= 65193;ﺭﺍ ﺑﺮﺍﻯ ﺭﻭﺍﻥ ﺷ&= #65256;ﺎﺳﺎﻥ ﻭ ﻋﺮﻓﺎﻯ ﺭﻭﺡ = القُدُس 'ﮐﻪ ﺑﺮﺗﺮ ﺍﺯ ﺭ= ;ﻭﺍﻥ ﺷﻨﺎﺳﻰ ﺣﻴﻮﺍ&#= 65255;ی هستند'ﺧﻮﺩﺭﺍ= ; ﺭﺳﻮﺍ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺳﻄ&= #65186; ﻣﻘﺎﻡ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺡ ﻭ ﻋﻘﻞ ﻭﻣﻮﺟﻮ&= #65193;ﻳّﺖ ﺑﺸﺮﻯ ﻭ ﺣﻴﻮﺍ&= #65255;ﻰ ﺧﻮﺩﺭﺍ ﻟﻮ ﻣﻴ&= #65194;ﻫﺪ ﮐﻪ ﺧﻮﺩﺭﺍ ﺩﺭ&= #65175;ﺴﻠﻴﻢ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻥ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍ&= #65203;ﺖ.ﻭ ﺁﻧﺮﺍ ﺻﺎﺣﺐ ﺍ&= #65247;ﻬﺎﻡ ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ.&= #65267;ﺎ ﻫﻤﺎﻥ ﺍﺗّﺤﺎ= 5193; ﻧﺎﻣﻘﺪس ﻋﻘﺪ= 5257; ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫ= ﺎ'ﺩﺭ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﻣّﺎﺭﻩ ﻧﻮﻉ &#= 65169;ﺸﺮﻯ ﺍﺳﺖ.ﻭ ﺍﻟّﺎ ﺳ&= #65166;ﻟﮑﺎﻥ ﺑﮑﺸﺘﻦ ﺍﻳﻦ ﺭ&= #65261;ﺍﻥ ﺣﻴﻮﺍﻧﻰ ﻣﻴﭙ&#= 65198;ﺩﺍﺯﻧﺪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ' ﻧﻴﺰ ﺑﺎ ﺭﻭﺡ ﺍ= ﻟﻬﻰ ﻫﻤﺰﺍﺩ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ'ﻳﺎ ﺣﺪّ &= #65155;ﻗﻞ ﺑﺮﺍﻯ ﻓﺼﻞ ﺑﺎ&= #65247;ﺎﺗﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;' ﻫﺮ ﻫﻨﺮﻧﻤﺎﺋ&#= 65264; ﮐﻪ ﺩﺍﺭﻧﺪ ﻣﻴ&= #65256;ﻤﺎﻳﻨﺪ.ﻭﺧﻮ= 5193;ﺭﺍ ﺗﺎﺑﻊ ﺗﺼﺎﺩﻑ &= #65255;ﻤﻴﺪﺍﻧﻨﺪ.ﻭ ﻣﻴﺪﺍﻧﻨﺪ ﺑﮑ&#= 65194;ﺍﻡ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﻭ ﺷﻬﻮﺩﻯ'ﻭ ﺣﺘ= ﻰ ﻧﻮﻋﻰ ﻭ ﺑﻬﺸﺘ&= #65264; ﻣﻴﺨﻮﺍﻫﺪ ﺑﺮ&#= 65261;ﺩ ﻭﺧﻮﺍﻫﻨﺪ ﺭﻓ&#= 65174; ﻭ ﻫﻤﭽﻨﺎﻥ ﺑﺎ&= #65247;ﺎﺗﺮ ﺍﺯ ﺁﻥ ﻧﻴﺰ ﺁﺭ= ﺯﻭ ﺩﺍﺭﻧﺪ.<o:p></o:p> ﺍﻳﻦ ﻫﻨ= ;ﺮﻣﻨﺪ ﻣﺎﺩﻯ ﻧﺪﺍﻧﺴ&#= 65176;ﻪ ﺧﻮﺩ ﺩﺭ ﻃﻠﺴﻢ = ﻭ ﺣﺼﺎﺭ ﻣﻘﺎﻡ ﺍ&= #65247;ﻮﺩﻩ ﺭﻭﺍﻥ ﺑﺸﺮﻯ ﺧ&= #65262;ﻳﺶ ﻣﺤﮑﻤﺘﺮ ﺃﺳﻴ&#= 65198; ﻣﻴﺸﻮﺩ.ﻭ ﻧﻴﺰ = ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺍﺳﻴﺮ ﺣﻘﺎ&= #65197;ﺗﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ.ﻭﺍﺯﺟﻤA= 248;ﻪ ﻓﻠﺎﺳﻔﻪ ﻫﺴﺘ&#= 65256;ﺪ'ﮐﻪ ﺷﺒﻴﻪ ﮐﺎﺭ ﺍﺑ&= #65194;ﺍﻋﻰ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65166;ﺩﻯ'ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ ﺷﺒ&#= 65268;ﻪ ﻋﺎﺭﻓﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ.&= #65261; </spa= n>ﺧﻮﺩﺭﺍ ﻣﻘʋ= 70;ﻮﻝ ﻋﻮﺍﻡ ﻭ ﺳﺘﺎﻳ&= #65208;ﮕﺮﺍﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65261;ﻟﻮ ﻗﺸﺮﻯ ﺑﻨﻤﺎﻳ&#= 65256;ﺪ.ﭘس ﺣﻘﺎﺭﺕ ﺭﻭﺍﻥ &= #65191;ﻮﺩﺭﺍ'ﺑﺠﺎﻯ ﺳﺒﮑﺒﺎﺭﻯ ﺳﻨ&#= 64405;ﻴﻦ ﺗﺮ ﺳﻴﺎﻩ ﺗﺮ ﻭ= ﺁﻟﻮﺩﻩ ﺗﺮ ﻣﻴﻨﻤﺎﻳﺪ.&= #64400;ﻪ ﺍﮔﺮ ﺑﻔﺮﺽ ﺑﺨ&= #65262;ﺍﻫﺪ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﺣﺘﻤﺎﻟﻰ ﺗﺰ&#= 64400;ﻴﻪ ﺭﻭﺍﻥ ﺑﮑﻨﻨﺪ'&= #65255;ﺨﻮﺍﻫﻨﺪ ﺗﻮﺍﻧﺴﺖ' ﻭ ﻳﺎ= ﺑﺴﺮﺣﺪّ ﮐﻔﺎﻳﺖ ﺑﺮﺍﻯ &= #65255;ﺠﺎﺕ ﻭ ﻳﺎ ﺷﻬﻮﺩ ﺑﺮ= ﺗﺮﻯ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; ﺍﻟﻬﻰ ﻧﺨﻮﺍﻫ&#= 65194; ﺭﺳﻴﺪ.ﭘس ﮐﺎﺭ&#= 65251;ﺎﻫﺎ ﻭ ﻣﺠﺮﻡ ﺷﺪﻥ ﻫ= ﺎ'ﺩﺭ ﻫﺰﺍﺭﺍﻥ ﻫﺰﺍ&#= 65197; ﺗﻮﻟﺪﺍﺕ ﻧﻮﻋ&#= 65264; ﺣﻘﻴﺮ ﺗﺮ ﻧﺴﺦ = ﻭﻣﺴﺦ ﻭ ﻓﺴﺦ ﻭﺭﺳﺦ ﻭ= ﻭﺳﺦ ﺩﻭﺑﺎﺭﻩ' ﻭﺣﺘ&= #65264; ﺻﺪﺑﺎﺭﻩ ﺑﻬﻤ&#= 65268;ﻦ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﻫ= ﻤﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﺗ&= #65166; ﺷﻬﻮﺩ ﺭﺏّ ﻟﻨ&#= 65262;ﻉ ﺑﺸﺮﻯ ﺑﺎﻳﺪ ﺑ&= #65198;ﺳﻨﺪ. ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺭ&= #65203;ﻴﺪ. ﻭﺑﻘﻴﻤﺖ ﺭﻧﺠ&#= 65260;ﺎﻯ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﺟ&= #65260;ﻨّﻤﻰ ﺟﻬﺎﻥ.ﮐﻪﻓﺮﻣ&#= 65166;ﻥ </spa= n>ﺍﻟﻬﻰ ﮐﻦ ﻓA= 268;ﮑﻮﻥ ﺩﺭ ﻣﻮﺭﺩ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺭﺍ ﺍﺟﺮﺍ ﺧﻮﺍ&= #65259;ﻨﺪ ﮐﺮﺩ.ﻭﺗﺎ ﺃﺑﺪ = ﺍﻳﻦ ﻓﺮﻣﺎﻥ ﺗﻨﻬﺎ &= #65191;ﻮﺍﺳﺘﻪ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﺍﻣﺎ ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263; ﺧﻴﺎﻝ ﻣﻴﮑﻨﺪ'&= #64400;ﻪ ﻣﻮﺭﺩ ﺍﻟﻬﺎﻡ &= #65239;ﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ. ﺍ= ﮔﺮ ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ &= #65165;ﻟﻬﻰ ﺭﺍ ﺍﻟﻬﺎﻡ ﺩﻫ&= #65256;ﺪﻩ ﺧﻮﺩ ﻧﺪﺍﻧﺪ'ﮐ&= #65258; ﻧﻤﻴﺪﺍﻧﺪ.ﻗﻄ&#= 65228;ﺎ ﺷﻴﻄﺎﻧﻬﺎﻯ ﺭ&#= 65261;ﺍﻥ ﺍﻣّﺎﺭﻩ ﺧﻮﺩ'&#= 65261; ﺷﺎﻳﺪ ﻫﻢ</s= pan> &#= 65235;ﺮﺷﺘﮕﺎﻥﺠﻬʌ= 56;ّﻤﻰ ﻭﻗﻬﻘﺮﺍ ﺑﺎﺷ&#= 65256;ﺪ'ﮐﻪﺍﻭﺭﺍ ﺑﺤﺎﻯ ﺗﻌﺎﻟﻰ &= #65197;ﻭﺣﻰ ﻭ ﻣﻘﺎﻡ ﻧﻮﻋﻰ = ﺑﺎﻟﺎﺗﺮ'ﺑﭙﺎ&#= 65163;ﻴﻦ ﻭ ﺣﻘﺎﺭﺗﻬﺎﻯ &= #65255;ﻮﻋﻰ ﻣﻰ ﮐﺸﺎﻧﻨﺪ. ﻭ= ﺍﻳﻨﺎﻥ ﺑﺪﺳﺖ ﺧﻮﺩ ﺁﺯ&= #65165;ﺩﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﮐﻪ ﺩﺍﺭﻧﺪ'ﺑﻀﺮﺭ &= #65191;ﻮﻳﺶ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻨ&#= 65236;ﻰ ﮐﺮﺩﻩ'ﻭ ﺗﺴﻠﻴ&= #65250; ﺑﺮﺍﻯ ﺳﻘﻮﻁ ﺍ&= #65199; ﺑﻠﻨﺪﻯ ﻫﺎ ﺷﺪ&= #65257;.ﮔﻮﺋﻰ ﭼﻮﻥ ﻗﻄﻌﻪ ﺳﻨ&= #64405;ﻰ ﮐﻪ ﺧﻮﺩ ﺑﺨﻮﺩ'= ﺑﺪﻭﻥ ﻧﻴﺮﻭﻯ ﺧﺎﺭﺟ&#= 65264; ﻣﻴﻞ ﺳﻘﻮﻁ ﻃﺒ&= #65268;ﻌﻰ ﺑﻘﻌﺮ ﺩﺭﻩ ﺭﺍ = ﺩﺍﺭﺩ.ﺗﺎ ﺑﻌﺪﻫﺎ ﭼﮕﻮﻧ&#= 65258; ﺧﻮﺩﺭﺍ ﺑﺎﺯ ﺑ&= #65240;ﻠّﻪ ﮐﻮﻩ ﺑﺮﺳﺎﻧﺪ.&= #65261; ﻣﺠﺪﺩﺍ ﺳﻘﻮﻁ &= #65239;ﻬﻘﺮﺍﺋﻰ ﻧﻨﻤﺎﻳﺪ.ﻭ ﻫﻤ&= #65166;ﻥ ﺍﻓﺴﺎﻧﻪ ﻳﻮﻧ&#= 65166;ﻧﻰ ﮐﻪ ﮐﺴﻰ ﺳﻨﮕﻰ = ﻭﺯﻳﻦ ﺭﺍ ﺑﺰﺣﻤﺖ ﺑﺒ&= #65166;ﻟﺎﻯ ﮐﻮﻩ ﻣﻴﺒﺮﺩ'ﻭ = ﺑﺘﻪ ﺩﺭﻩ ﺭﻫﺎ ﻣﻴﮑ&= #65198;ﺩ.ﻭ ﻣﺪﺍﻡ ﺍﻳﻦ ﮐﺎ&= #65197;ﺟﺎﻫﻠﺎﻧﻪ ﻭ ﺍﺣﻤﻘﺎﻧﻪ ﺭ&= #65165; ﻣﻴﮑﺮﺩ.ﺷﺎﻳﺪ &= #65247;ﺬﺕ ﺍﺣﻤﻘﺎﻧﻪﺍﻯ &#= 65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ'ﮐﻪ ﺗﻤﺎ&= #65249; ﻟﺬﺗﻬﺎﻯ ﺍﻣﺮ&#= 65261;ﺯ ﻣﺎ ﺩﺭ ﻧﻮﻉ ﺑﺸ= ﺮﻯ'ﺍﺯ ﻫﻤﻴﻦ ﮔﻮﻧﻪ ﻟ&= #65196;ﺗﻬﺎﻯ ﺍﺣﻤﻘﺎﻧﻪ ﺍﺳ&#= 65174;.ﮐﻪ ﻣﻦ ﻧﻴﺰ ﺳﺎﻟﻬ&= #65166;ﻯ ﺳﺎﻝ ﺩﺭ ﻋﻴﻦ ﺣ= ﻤﺎﻗﺖ ﺩﻭﭼﺎﺭ ﺁﻥ ﺑﻮ&= #65193;ﻡ.ﻭ ﺍﻓﺴﻮس ﮐﻪ ﺩﻳ&#= 65198; ﻭ ﮐﻨﺪ ﺑﻴﺪﺍﺭ = ﺷﺪﻡ.ﺗﺎ ﺷﺎﻳﺪ ﺟﺒﺮﺍﻥ &= #65183;ﺪﻯ ﺗﺮﻯ ﺑﮑﻨﻢ.ﻭ ﺑ= ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ'ﻫﻤﻪ &= #65169;ﺎﻟﺄﺧﺮﻩ ﭘﺸﻴﻤﺎﻥ ﻭ ﺑﺎ = ﺍﻓﺴﻮس ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ.&= #65187;ﺘﻰ ﺧﻮﺩ ﭘﻴﺎﻣﺒﺮ'&= #64400;ﻪ ﻣﻮﻓﻘﺒﻮﺩﻩ'ﮐ&#= 65258; ﭼﺮﺍ ﺩﻳﺮﺗﺮ ﻭ&= #64400;ﻢ ﺗﻠﺎﺵ ﻭ ﺳﺴﺖ ﻋ= ﻤﻞ ﺩﺭ ﺟﻮﺍﻧﻰ ﻭ ﺑ= ﺎ ﺑﻮﺩﻥ ﺻﻔﺎﺕ ﺣ&= #65268;ﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﻧ&= #65184;ﺎﻡ ﻣﻴﺪﺍﺩﻩ'ﮐﻪ ﺑ&= #65228;ﺪﺍ ﺑﺎﻳﺪ ﺳﺮﻳﻌﺘ&#= 65198; ﻭ ﺟﺪﻯ ﺗﺮ ﻭ ﺑﻴ= ;ﺶ ﺍﺯ ﺗﻮﺍﻥ ﺑﺎﻳ&= #65194; ﺩﻭﻳﺪ ﻭﮐﻮﺷﻴ&#= 65194;.ﮐﻪ ﻫﺮﭼﻪ ﺗﻨﺪﺗﺮ &= #65169;ﺮﻭﻳﻢ'ﺑﺎﺯ ﮐﻨﺪ ﺭﻓﺘﻪﺍﻳ&#= 65250;. ﮐﺎفی اﺳﺖ' ﻣﻮ= 5235;ﻘﺎﻥ ﻗﺒﻞ ﺍﺯ ﺧﻮﺩﺭ&= #65165; ﺍﺯ ﺃﻭﻟﻴﺎ ﻧﻈ&= #65198;ﻯﺑﻴﻨﺪﺍﺯﻳA= 250;'ﺗﺎ ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ &= #65191;ﻮﺩﺭﺍ ﻧﻴﺰ ﺗﺸﺨﻴﺺ ﺑ&= #65194;ﻫﻴﻢ.<o:p></o:p> ﺗﺄثیر &#= 65197;ﻭﺡ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ'&#= 64400;ﻪ ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﺍ&= #65199; ﺟﻤﻠﻪ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﻟﻬﻰ ﻭ ﻏﻴﺮ ﺍ= ﻟﻬﻰ ﺩﺍﺭﺩ' ﻫﻤﺎﻥ ﺍ= ﺑﻠﺎﻍ ﻣﺪﺍﻭﻡ'ﻭ ﺩﺭ ﺳ= ﺮﺍﺳﺮ ﻋﻤﺮ'ﺍﺯ ﺭﺳﺎﻟ&= #65174; ﻭ ﻋﻠّﺖ ﺗﻮﻟّ= 5194; ﮐﻨﻮﻧﻰ ﺍﺳﺖ.ﮐ&= #65258; ﺑﻴﺎﺩ ﻋﻬﺪ ﺍﻟ&= #65204;ﺖ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65191;ﻮﺩ ﺑﻴﻔﺘﺪ.ﻭ ﺍﻟّ&#= 65166; ﺩﺭ ﺍﻳﻦ ﻓﺼﻞ<s= pan dir=3DLTR> </spa= n>ﻧﻮﻉ ﺑﺸﺮﻯ A= 207;ﺎﻳﺴﺘﻪ ﮐﻨﻮﻧﻰ ﻧﻴﺰ ﻣ&= #65176;ﻮﻟﺪ ﻧﻤﻴﺸﺪ.ﺍﮔﺮ ﺁ&= #65253; ﭘﻴﺸﺮﻓﺘﻬﺎﻯ &#= 65207;ﻬﻮﺩﻯ ﻗﺒﻠﻰ ﺭﺍ ﻧﻤﻰ = ﺩﺍﺷﺖ'ﻭ ﺩﺭ ﻫﻤﺎﻥ ﻓﺼﻮ&= #65245; ﻧﻮﻉ ﻣﻴﻤﻮﻧﻰ'&= #65261; ﺣﺘﻰ ﻓﺼﻮل اﻧ= 5204;ﺎﻧﻬﺎﻯ ﺑﺪﺍﺋﻰ ﺑﺠﻬﺎ&#= 65253; ﻣﻴﺂﻣﺪ ﻭ ﺍﮐﻨ&= #65262;ﻥ ﻧﻴﺰ ﮐﺎﺭﻯ ﻣﻴ&= #64401;ﻨﺪ ﮐﻪ ﺑﻬﻤﺎﻥ ﻣﺮ&= #65165;ﺗﺐ ﻧﻮﻋﻰ ﻧﺴﺦ ﻭﻣ&= #65204;ﺦ ﺑﺎﺯ ﮔﺮﺩﺩ.ﻭ ﺗ= ﮑﺮﺍﺭ ﻣﮑﺮﺭ ﮔﺬﺷﺘﻪ &= #65259;ﺎ ﺭﺍ ﺩﺭ ﺁﻳﻨﺪﻩ = ﻫﺎ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ</= span>.ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘ&= #65264; ﺻﺪ ﺑﺎﺭﻩ'ﺑﻨﻮ&= #65225; ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ &= #65261;ﻭﻇﻴﻔﻪ ﺩﺭﻳﺎﻓﺖ ﻭﻳﺰ&#= 65165;ﻯ ﺗﮑﺎﻣﻠﻰ'ﺑﺮﺍ&#= 65263; ﺭﻭﺡ ﺧﻮﺩ'ﺩﺭﻳ&= #65166;ﻓﺖ ﺑﺎ ﻧﻮﺭ ﻗﺎﺋﻢ = ﮐﻨﺪ'ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺑﻌﺪ ﺧﻮﺍ&= #65259;ﺪ ﺑﻮﺩ. ﻗﺪﺭﺕ ﻫﻨ= ﺮﻯ ﻫﻨﺮﻣﻨﺪ ﮐﻪ ﻧ&= #65252;ﻮﻧﻪ ﺍﺯ ﺳﺎﻟﻚ ﺍﻟﻬ&= #65264; ﻭﺭﻭﺡ ﻣﺪﺑّﺮ &#= 65191;ﻮﺩ ﺑﺎﺷﺪ'ﮐﻪ ﺩﺭ ﻓ= ﮑﺮ ﻣﺘﻌﺎﻟﻰ ﻭ ﺗﻘ&= #65262;ﻳﺖ ﻋﻮﺍﻃﻒ ﺍﻧﺴﺎ&#= 65255;ﻰ ﻧﻤﺎﻳﺪ ﮔﺮﭼﻪ &= #64400;ﺎﺭ ﻫﻨﺮ ﺍﺯ ﻧﻮﻉ ﺗ= ﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﺍﺳﺖ'ﮐ&= #65258; ﺩﺭ ﻫﻤﻪ ﺣﻴﻮﺍ&= #65255;ﺎﺕ ﻋﻤﻠﺎ ﭼﻨﻴﻦ ﻫ&= #65204;ﺖ ﻣﮕﺮ ﺩﺭ ﺳﺎﻟﻚ = ﺍﻟﻬﻰ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷ&#= 65208;ﮕﺎﻧﻪ'ﮐﻪ ﺗﮑﺎﻣﻞ ﻧﻴﻤﻪ &= #65165;ﺭﺍﺩﻯ ﺑﺼﻮﺭﺕ ﺗﻨﻬﺎ &= #65191;ﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﻭ ﺩﻭﺭﻯ = ﺍﺯ ﺯﺷﺘﻰ ﻭ ﮐﺠﻰ ﻫ= ﺎ ﻭﮐﺎﺳﺘﻰ ﻫﺎ ﺍ&= #65203;ﺖ.ﻭﺑﺠﺎﻯ ﺁﻥ ﺒﺎﻟﻌﮑس ﺍ&#= 65227;ﻤﺎﻝ ﻧﻴﮑﻮﺋﻰ ﺟﺎﻧ&#= 65208;ﻴﻦ ﮐﻨﺪ'ﻭ ﺗﺤﻠﻴﻪ = ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ ﺑﻨﻤﺎﻳ&#= 65194;.ﻭ ﺗﻐﻴﻴﺮﺍﺕ ﺳﻠ&#= 65262;ﮐﻰ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺑ&= #65198;ﺍﻯ ﺗﮑﺎﻣﻞ ﺑﺮﺣﺴ&#= 65168; ﺯﻣﺎﻥ'ﺩﺭ ﻓﮑﺮ = ﺟﺒﺮﻭﺗﻰ ﺍﻟﻬﻰ ﻭ ﺩﺭﻋﻤ&= #65246; ﺳﻠﻮﻙ ﻭ ﺗﺰﮐﻴ&= #65258; ﻣﻠﮑﻮﺗﻰ'ﻭ ﺑﺎ&= #65247;ﺄﺧﺮﻩ ﺩﺭ ﻫﻨﺮ ﻧﻴﻤﻪ = ﻣﻠﮑﻮﺗﻰ ﻭ ﻧﻴﻤﻪ ﻧﺎﺳﻮ&= #65175;ﻰ ﻣﺎﺩﻯ'ﺑﻤﺮﺣﻠ&#= 65258; ﻋﻠﻢ ﻳﺎ ﺁﮔﺎﻫ&= #65264; ﺑﺘﻮﺍﻥ ﺭﺳﻴﺪ'&= #64400;ﻪ ﮐﺎﻣﻠﺎ ﻧﺎﺳﻮ&#= 65175;ﻰ ﺍﺳﺖ. ﭼﻬﺎﺭ ﺳﻄ= ﺢ ﺑﻬﺸﺘﻰ ﮐﻪ ﻫﻢ = ﺍﮐﻨﻮﻥ ﺍﻧﺴﺎﻥ ﺍﻣﮑﺎ&#= 65253; ﻭ ﺷﺎﻧﺶ ﺁﻧﺮﺍ = ﺩﺍﺭﺩ'ﮐﻪ ﺍﮔﺮ ﺑﺴﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﭘﺮﺩﺍﺧﺖ ﺑﺂﻧ&#= 65260;ﺎ ﻣﻴﺮﺳﺪ. ﻫﻤﺎﻥ = ﭼﻬﺎﺭ ﺑﻬﺸﺖ ﺑﮕﻔﺘﻪ &= #65239;ﺮﺁﻥ'ﮐﻪ ﺩﻭﺗﺎ ﺍﺯ ﺑﻬﺸ&= #65176;ﻬﺎ ﺁﺳﻤﺎﻧﻰ ﺑﺮﺍ&#= 65263; ﻭﺍﺻﻠﺎﻥ ﻭ ﺁﻳ&= #65256;ﺪﻩ ﻫﺎﻯ ﭘس ﺍﺯ ﻣﺮ&= #64402; ﺑﺸﺮﻯ'ﺩﺭ ﺑﻬﺸ&= #65174; ﺳﻮﻡ ﻫﻔﺖ ﻫﺰﺍ&= #65197; ﺳﺎﻟﻪ ﺍﻧﺘﻈﺎ&#= 65197; ﺩﺭ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253;'ﻭ ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ &= #65197;ﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ'ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻭ ﮐﺮﺍﻣﺎ&= #65173; ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﮔﻮﻧﺎﮔﻮﻥ.ﻭ ﻧ&= #65268;ﺰ ﺩﻭ ﺑﻬﺸﺖ ﻗﺒﻠ&= #65264; ﻫﻢ ﺍﮐﻨﻮﻥ ﮐﻪ = ﺩﺭﺟﻬﺎﻥﮑﻪ ﻫﺴﺘﻨﺪ.ﺭﻭﺯﻫ&#= 65166; ﺑﺎ ﺍﺣﻮﺍﻟﻰ ﺍ&= #65247;ﻬﻰ ﻭ ﭘﺎﺩﺷﺎﻫﻰ ﺍ&= #65247;ﻬﻰ ﺑﺮ ﭼﻨﺪ ﺳﺎﻟﻚ = ﺧﻮﺩ'ﻭﺷﺒﻬﺎ ﺩﺭ ﺑﻬﺸﺖ ﺩﻭﻡ = ﮔﺮﺩﺷﻬﺎﻯ ﺷﺒﺎﻧﻪ ﻣﻠﮑﻮ&#= 65175;ﻰ ﮐﻪ ﻗﺮﺁﻥ ﻣﻴﮕ&= #65262;ﻳﺪ'ﻟﻤﻦ ﺧﺎﻑ ﻣﻘﺎﻡ ﺭﺑ&= #1617;ﻪ ﺟﻨّﺘﺎﻥ'ﻭ ﻣﻦ &= #65193;ﻭﻧﻬﻤﺎ ﺟﻨّﺘﺎﻥ.<o:p></o:p> ﻫﻨﺮﻣﻨ= ﺪ ﺩﺭ ﺟﺮﻳﺎﻥ ﺍﺑ&= #65194;ﺍﻉ ﺧﻮﺩ'ﻣﺪﺍﻡ ﺑﻤ&= #65240;ﺎﻳﺴﻪ ﮐﺎﺭﺵ ﺑﺎ ﺍﻳﺪ&= #65257; ﺃﺻﻠﻰ ﺧﻮﻳﺶ ﻧ&= #65252;ﻰ ﭘﺮﺩﺍﺯﺩ.ﺯﻳﺮ&#= 65165; ﻣﺪﺍﻡ ﺗﻨﺰﻳﻞ &= #65169;ﻤﺎﺩﻩ ﻭ ﺗﺒﻌﻴّﺖ ﺍﺯ &= #65197;ﻭﺍﻥ ﻣﻴﺒﺎﺷﺪ. ﺑﺨﺼ&= #65262;ﺹ ﺍﻫﻤﻴّﺖ ﺩﺍﺩ= 5253; ﻧﻈﺮ ﺩﻳﮕﺮﺍﻥ'&= #65261; ﻳﺎ ﭘﺮﺩﺍﺧﺖ ﮐ&= #65256;ﻨﺪﻩ ﻣﺰﺩ ﮐﺎﺭ ﻫﻨﺮ&= #65263; ﺍﺳﺖ.ﻭﻟﻰ ﻫﻨﺮ&= #65251;ﻨﺪﺍﻥ ﺍﻟﻬﻰ ﮐﺎﻣﻞ ﺑ&= #65166;ﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ'ﺩﺭ ﻫﺮ ﻟ= ﺤﻈﻪ ﮐﺎﺭﺵ ﻣﺮﺍﻗﺒ&#= 65258; ﻭ ﺗﺠﺪﻳﺪ ﻧﻈﺮ = ﻣﻴﺒﺎﺷﺪ.ﺗﺎ ﺩﺭ ﺗﻨﺰﻳﻠﺶ ﺍ&= #65251;ﺎﻧﺖﺍﻟﻬﺎﻡ</sp= an> </spa= n>ﺍﺻﻠﻰ ﺧﻮﺩʋ= 97;ﺍ ﻧﻘﺾ ﻧﮑﻨﺪ.ﻭ ﻟ= ﺬﺍ ﻫﻤﻴﺸﻪ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﻣﻴﮕﻮﻳﺪ. ﻭﮐﻤ&= #65176;ﺮ ﺩﺭ ﺗﻨﺰﻳﻞ ﺧﻮ&= #65193;'ﺑﺴﻴﺎﺭ ﭘﺎﺋﻴﻦ ﻣﻴﺂﻳ&#= 65194;.ﻭ ﺭﺍﻩ ﺗﻌﺎﻟﻰ ﻓ&= #64401;ﺮﻯ ﺷﻨﻮﻧﺪﻩ ﻭ ﺧﻮ&= #65165;ﻧﻨﺪﻩ ﺭﺍ ﺑﺎﺯ ﻣﻴﮕﺬ&= #65165;ﺭﺩ.ﮐﻪ ﺷﺎﻳﺪ ﺑﺮﺧﻰ ﺍ&= #65199; ﭘﻠّﻪ ﻫﺎﻯ ﺗﻨ&#= 65200;ﻳﻞ ﺷﺪﻩ' ﺑﺘﻮﺍﻧﺪ = ﺑﺎﺭﺩﻳﮕﺮﺷﻨ= 5262;ﻧﺪﻩ ﺭﺍ ﺃﻧﺪﮐﻰ ﺑﺎ&= #65247;ﺎ ﺑﺒﺮﺩ.ﻭ ﺣﺘﻰ ﺍ= ﻳﻦ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺩ&= #65197;ﺗﻨﺰﻳﻞ ﻋﻘﻠﺎﻧﻰ ﺧﻮﺩ</= span>' ﺑﺴﻴﺎ᥷= 7;ﻯ ﺟﻮﺍﻧﺐ ﻋﻘﻠﻰ &= #65261; ﺿﺮﻭﺭﺕ ﻫﺎ ﺭﺍ = ﺭﻫﺎ ﻣﻴﮑﻨﺪ.ﺗﺎ ﭘﺎ&= #65169;ﻨﺪ ﺳﻄﺢ ﻣﺎﺩﻯ ﭘﺎ&= #65163;ﻴﻦ ﻧﺒﺎﺷﺪ.ﻭ ﻫﻤﻴ&= #65208;ﻪ ﺧﻂ ﺍﻟﻬﻰ ﻭ ﻫﺪ= ﻑ ﻣﺴﺘﻘﻴﻢ ﺃﺑﺪ&#= 65263; ﺧﻮﺩ'ﻭ ﺧﻮﺍﻧﻨ&= #65194;ﻩ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍ= ﺭﺩ.ﻭ ﺍﻳﻦ ﺧﻂ ﺍﺻﻠﻰ'= ﺗﻨﻬﺎ ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ &= #65169;ﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﮐﻪ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﺍﺳﺖ'ﻣﺴ&= #65194;ﻭﺩ ﻧﮑﻨﺪ.ﻭ ﺯﻣﻴﻨ&= #65258; ﺍﻧﺤﺮﺍﻑ ﺩﻳﮕ&#= 65198;ﺍﻥ ﻧﺴﺎﺯﺩ.ﮐﻪ ﻫﺮ&= #64400;ﺶ ﺑﺮﺣﺴﺐ ﺁﻟﻮﺩ&#= 64404;ﻴﻬﺎﻯ ﺭﻭﺍﻧﻰ ﺧﻮﺩ' ﺗ= ﺤﺖ ﻋﻨﻮﺍﻥ ﺿﺮﻭﺭ&#= 65175;ﻬﺎﻯ ﻋﻘﻠﻰ ﺁﻣﺎﺩﻩ &= #65255;ﮑﻨﺪ.ﻭ ﻣﺪﺍﻡ ﻫﺪﻑ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺷﻨ= ﻮﻧﺪﻩ ﻭﺧﻮﺍﻧﻨﺪﻩ ﻭ &= #65255;ﺎﻇﺮ ﻫﺮ ﻫﻨﺮ ﻋﺮﻓﺎ&= #65255;ﻰ ﺧﻮﺩ'ﻭﺍﺿﺢ ﺑﺎ&= #65239;ﻰ ﻣﻴﮕﺬﺍﺭﺩ.ﮐﻪ &= #64400;ﺴﻰ ﻣﻴﻞ ﺍﻧﺤﺮﺍﻑ &= #65235;ﮑﺮﻯ ﻭ ﺍﺣﻮﺍﻟﻰ ﺧﻮ&= #65193; ﺭﺍ ﻧﮑﻨﺪ. ﻟﺬﺍ= ﺑﻴﺎﻧﺎﺕ ﺳﻤﺒﻮﻟﻴﻚ ﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﭼﻨﺎﻥ ﺍ&= #65203;ﺖ'ﮐﻪ ﺷﻨﻮﻧﺪﻩ ﺭﺍ ﺑ&= #65204;ﻠﻮﻙ ﺍﻟﻬﻰ'ﻭ ﺗﮑﺎﻣ&= #65246; ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺧ&= #65262;ﺩ ﻣﺘﻮﺟّﻪ ﻣﻴﮑ= 5256;ﻨﺪ. ﮐﻪ ﺗﻨﻬﺎ ﻫﺪﻑ = ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﺷ&= #65192;ﺺ'ﻭ ﺣﺘﻰ ﮐﻞ ﻫﺴﺘﻰ = ﻣﻴﺒﺎﺷﺪ ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﮐ&= #65246; ﻫﺴﺘﻰ ﻧﻴﺰ ﺳﺮ&= #65165;ﺳﺮ ﻭﺍﺣﺪﻫﺎﻯ ﻭﺟ&#= 65262;ﺩﻯ'ﺩﺍﺭﺍﻯ ﺍﺭﻭﺡ ﺩﺭ ﺣﺎﻝ = ﺗﮑﺎﻣﻞ ﻧﻮﻋﻰ ﺗﺤﺖ ﺟﻤ&= #65166;ﺩﻯ ﻭﺟﻤﺎﺩﻯ ﻫﺴﺘ&#= 65256;ﺪ.ﻭﺗﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﻧﻮﻋﻰ &= #65191;ﻮﺩﺭﺍ ﻣﻴﻴﺎﺑﻨﺪ.ﻭ ﻟ&= #65196;ﺍ ﺣﮑﻤﺘﻬﺎﻯ ﻋﺮ&#= 65235;ﺎﻧﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭ ﭘﻴﺎﻣﺒﺮﺍﻥ &= #65261; ﺍﻣﺎﻣﺎﻥ ﺍﻭﻡ &= #64400;ﺮﺩﻩ ﻭﺍﻣّﻰ ﺷﺪﻩ'ﻋ&#= 65170;ﺎﺭﺍﺕ ﮐﻮﺗﺎﻩ ﻭ ﻧﻴﻤ&= #65258; ﻣﺎﺩﻯ ﺍﺳﺖ'ﺗﺎ = ﺑﺮﺍﻯ ﺍﻧﺤﺮﺍﻑ ﺍﺣﺘ&#= 65252;ﺎﻟﻰ ﺫﻫﻦ ﺩﻳﮕﺮﺍﻥ'&= #65165;ﺳﺘﻨﺎﺩﻯ ﻧﺸﻮﺩ.ﮐﻪ ﻣثل= 575; ﻣﻔﻴﺪ ﺩﻧﻴﺎ ﭘ&= #65198;ﺳﺘﻰ ﻭﺗّﺎﻣﻞ ﺍﻓﻘ= 5264; ﺍﻣﺮﻭﺯﺍﻧﺴﺎ= 5253; ﺑﺎﺷﺪ.ﻭ ﺑﺮﺍﻯ = ﺗﮑﺎﻣﻞ ﻋﻤﻮﺩﻯ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﻭﺁﻳﻨﺪ&#= 65257; ﻧﮕﺮﻯ ها' ﻓﺎﻳ&#= 65194;ﻩﺍﻯ ﺑﻬﻤﺮﺍﻩ ﻧﺪﺍ&#= 65207;ﺘﻪ ﺑﺎﺷﺪ . ﺩﺭ ﺣﺎﻟ= ;ﻴﮑﻪ ﻋﻠﻢ ﻓﻴﺰﻳﻚ ﺩ&= #65197; ﺍﺣﮑﺎﻡ ﻭ ﻗﻀﺎ&= #65267;ﺎ' ﺑﻌﮑس ﺑﻴﺎﻧﺎ= 5173; ﺳﻤﺒﻮﻟﻴﻚ ﻋﺮ&#= 65235;ﺎ'ﺻﺮﻳﺢ ﻭ ﮐﺎﻣﻠﺎﻯ ﻣﺤ&= #65194;ﻭﺩ ﺑﺤﺪﻭﺩ ﺩﺭ ﺗﻌ&= #65198;ﻳﻔﺎﺕ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣ= ﺤﻘﻖ ﻓﻴﺰﻳﻚ ﺭﺍ ﻣﺎ&= #65255;ﻊ ﺍﺯ ﺍﻧﺤﺮﺍﻑ ﺍ&= #65199; ﻫﺪﻑ ﺍﺻﻠﻰ ﻋﻠ&= #65250; ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﻭ&= #65247;ﻰ ﺑﺎﺯ ﺍﻧﺴﺎﻥ ﺍ&= #65199; ﺩﻗّﺖ ﻭ ﺻﺮﺍﺣ&#= 65174; ﻏﻴﺮ ﺳﻤﺒﻮﻟﻴ&#= 65242; ﻋﻠﻮﻡ'ﺑﺎﺯ ﺳو&#= 1569; ﺍﺳﺘﻔﺎﺩﻩ ﺷﺨ&#= 65212;ﻰ ﻭ ﺍﻣﺮﻭﺯﻯ ﺧﻮ&= #65193; ﻣﻴﻨﻤﺎﻳﺪ.ﻭﻧ&#= 65258; ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ &= #65259;ﺎ. ﻭ ﺣﺘﻰ ﺍﮔﺮ ﺧﻮ= ﺩ ﺍﻧﺤﺮﺍﻑ ﻓﮑﺮ&#= 65263; ﺑﻬﻤﺮﺍﻩﻧﺪﺍ= 5197;ﺩ' ﻭﻟﻰ ﺯﻣﻴﻨﻪ ﺍ&= #65255;ﺤﺮﺍﻓﺎﺕ ﺑﻌﺪﻯ ﺫﻫﻦ ﺧﻮ&= #65193;ﺭﺍ ﺁﻣﺎﺩﻩ ﻣﻴﮑﻨ&#= 65194;.<o:p></o:p> ﻫﻨﺮﻣﻨ= ﺪ ﻏﻴﺮ ﺍﻟﻬﻰ ﻧﻴ&= #65200; ﺍﻳﻦ ﺍﺣﺴﺎس ﺭ&#= 65165; ﺩﺍﺭﺩ'ﮐﻪ ﮐﺎﺭ = ﻫﻨﺮﻯ ﺍﻭ'ﻫﻤﺎﻥ ﺧﻮﺍ&= #65203;ﺘﻪ ﺍﻭﻟﻴﻪ'ﺩﺭ ﺷﺮ&= #65261;ﻉ ﮐﺎﺭ ﻫﻨﺮﻯ ﺍﻭ = ﻧﻴﺴﺖ.ﻭ ﺧﻮﺍﺳﺘﻪ ﻳﺎ ﻧ&= #65166;ﺧﻮﺳﺘﻪ ﻭ ﺣﺘﻰ ﺩﺍﻧﺴﺘ&= #65258; ﻳﺎ ﻧﺪﺍﻧﺴﺘﻪ'&= #65193;ﺭ ﺗﻤﺎﻡ ﻭﻗﺖ ﺗﺮ&= #65251;ﻴﻢ ﻭ ﺗﮑﻤﻴﻞ ﮐﺎﺭ = ﻫﻨﺮﻯ ﺧﻮﺩ ﻣﻴﭙﺮﺩﺍ&#= 65199;ﺩ.ﻭﻟﻰ ﺩﺭ ﺣﺪﻭﺩ ﻭﺳﻤ&= #65258; ﻭﺳﻮﺭﻣﻪ ﮐﺮﺩ&#= 65253; ﺗﺎﺑﻠﻮ' ﻭ ﺗﻐﻴ= ﻴﺮﺍﺕﺍﺳﺎﺳﻰ ﺩﺭﮐﺎﺭﻫﻨﺮﻯ &#= 65255;ﻤﻴﺘﻮﺍﻧﺪ ﺑﺎﺷﺪ ﺣﺘﻰ ﺍﮔ&= #65198; ﺍﺯ ﻧﻮ ﺃثر ﺩﻳ&#= 64405;ﺮﻯ ﺑﺨﻮﺍﻫﺪ ﺑﺴﺎ&#= 65199;ﺩ.ﺯﻳﺮﺍ ﻫﻨﺮﻣﻨﺪ ﺃﺳﻴ&#= 65198; ﻋﻘﺪﻩ ﻫﺎﻯ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻟﺬ&= #65165; ﺗﻨﻬﺎ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ = ﺍﺳﺖ'ﮐﻪ ﻣﻴﺘﻮﺍﻥ ﻋﻘﺪ&#= 65257; ﺭﺍ ﮐﻪ ﺑﺼﻮﺭﺕ = ﻋﻘﻴﺪﻩ ﺩﺭﺁﻣﺪﻩﺍﻧﺪ &#= 64344;ﺎﮐﺴﺎﺯﻯ ﮐﺮﺩ.ﻭ ﺟﺎﻯ ﺁﻥ= ﭘس ﺍﺯ ﺗﺨﻠﻴﻪ ﻋﻤ&= #65248;ﻴﺎﺕ ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎ&#= 65173; ﺍﻟﻬﻰ' ﭘﻴﺮ ﮐﺎ= ﻣﻞ ﺷﺮﻭﻉ ﻣﻴﺸﻮﺩ.&= #65261; ﭼﻮﻥ ﭘﺎﮐﺴﺎﺯ&#= 65263; ﺑﺪﺭﺟﻪ ﮐﻔﺎﻳ&#= 65174; ﺍﺯ ﻧﻈﺮ ﺗﺪﺑﻴ&= #65198; ﺍﻟﻬﻰ ﺭﺳﻴﺪ' ﺑ= ﺮﺍﻯ ﻫﺮ ﻣﺮﺣﻠﻪ ﺗﮑ&= #65166;ﻣلی ﻴﻚ ﺗﺠﻠﻴﻪ ﻳﺎ = ﺷﻬﻮﺩﻯ ﺭؤﻳﺎﺋﻰ'ﺍﺯ ﻋ&#= 65262;ﺍﻟﻢ ﺍﻟﻬﻰ ﻭ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ ﺩﻧﻴﺎﻫﺎ'ﻭ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65166;ﻣﺪﻩ ﺑﺠﻬﺎﻥ'ﺑﺮﺍﻯ &= #65203;ﺎﻟﻚ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻭ = ﺍﻳﻦ ﮐﺎﺭ ﻫﻨﺮﻯ ﻳﻚ = ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺑﺂﻳﻨﺪﻩ ﻫ&= #65166;ﻯ ﻧﻴﺎﻣﺪﻩ ﺑﺎ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺑﻬﺸﺘﻬ&#= 65166;ﻯ ﺑﻬﺘﺮ ﻧﻮﻋﻰ ﻣ&= #65268;ﺒﺮﺩ ﻭﻋﮑس ﺍﻳﻦ ﻣﺴ&#= 65268;ﺮ ﺗﮑﺎﻣﻠﻰ ﭘس ﺍ&#= 65199; ﻣﺮﮒ ﻫﺮﮐس ﺑﺎ&#= 65199;ﮔﺸﺖ ﺑﺎﻧﻮﺍﻉ ﻧﺴﺦ &= #65261;ﻣﺴﺦ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺻﺪ&= #65259;ﺎ ﻫﺰﺍﺭ ﺑﻠﮑﻪ ﻣ&= #65268;ﻠﻴﻮﻧﻬﺎ ﺳﺎﻝ ﺗﮑﺮﺍﺭ ﮔ&= #65196;ﺷﺘﻪ ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ = ﻫﺎ'ﺗﺎ ﺑﻬﻤﻴﻦ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ'ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪﺑﺎﺭ&= #65257; ﺑﺮﺳﺪ'ﮐﻪ ﺑﺎﺗ&= #64401;ﺎﻣﻞ ﺳﻠﻮﮐﻰ ﺑﻨﻮﺭ</= span> </spa= n>ﻗﺎﺋﻢ ﺭﻭﺡ = 75;لقُدُس ﺭﺳﻴﺪ'ﻭﻭﻳﺰﺍ&#= 65263; ﻭﺭﻭﺩ ﺑﺠﻬﺎﻥ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺩﺭﻳﺎﻓﺖ ﮐﻨﺪ.ﮐﻪ ﺭﻭﺡ ﻫ= ﺮﺃﺗﻢ ﻭﻣﺎﺩﻭﻥ ﺃﺗﻢ &= #65255;ﻴﺰ ﺯﻣﺎﻧﻰ ﺩﺭﻧﻮ&#= 65225; ﺑﺸﺮﻯ'ﻫﻤﻴﻦ ﻓ&= #65198;ﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺭﺍ = ﺍﺟﺮﺍ ﺧﻮﺍﻫﺪ ﮐﺮﺩ ﮐ&= #65258; ﻫﻤﻪ ﺑﺴﻮﻯ ﺧﺪ&= #65165; ﻣﻴﺮﻭﻧﺪ. ﻭ ﺍﻧ= ﺴﺎﻥ ﮐﺎﻣﻞ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﻧﻴﺰ'ﺩﺭ = ﺻﺪﺩ ﺗﺰﮐﻴﻪ ﻧﻔس ﺑ&#= 65166;ﺯ ﻋﻤﻴﻖ ﺗﺮ ﺍﺳﺖ.= </spa= n>ﮐﻪ ﺫﺧﻴﺮﻩ A= 153;ﺧﺮﺕ ﻣﻴﮕﻮﺋﻴﻢ.ﺗﺎ &= #65193;ﺭ ﻓﺼﻞ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗﺮﻯ'ﻭ ﺑ&= #65166; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮﻩ ﺑﻴ&= #65208;ﺘﺮﻯ ﺭﺟﻌﺖ ﺑﺠﻬﺎﻥ &= #64400;ﻨﺪ'ﺗﺎ ﺷﺎﻳﺪ ﺯﻭﺩﺗﺮ &= #65261;ﺑﻬﺘﺮ ﻭﺭﺍﺣﺖ ﺗﺮ ﺑﻄ&= #65198;ﻳﻘﺖ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ'ﮐﻪ ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺑﺤﻬﺎﻥ&#= 65169;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺑﻄﺮﻳﻘ&#= 65174; ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ'&= #65153;ﻧﮕﺎﻩ ﺑﺘﻮﺍﻧﻨﺪ ﺑﻨ&#= 65262;ﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻭ&#= 65227;ﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ'ﻭ ﭼﻬA= 166;ﺭﺻﺪ ﻫﺰﺍﺭﺳﺎﻝ ﺍﻧ&#= 65176;ﻈﺎﺭ ﺑﻬﺸﺘﻰ ﭘﻴﺪﺍ&#= 64400;ﻨﻨﺪ.<o:p></o:p> ﻭﭼﻮﻥ ﻫ= ;ﻨﺮﻣﻨﺪ ﺩﺭ ﮐﺎﺭ ﺍﺻﻠﺎ&= #65185; ﺁثاﺭ ﻫﻨﺮﻯ ﺧ= 5262;ﺩ'ﺑﺴﻠﻴﻘﻪ ﻭ ﺧﻮﺍﺳﺖ ﻣﺸﺘ&= #65198;ﻳﺎﻥ ﭘﺎﺑﻨﺪ ﺍﺳﺖ'ﭘ&= #1587; ﻋﻘﺪﻩﻫﺎﻯ ﺭﻭ&#= 65165;ﻥ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ &= #65251;ﺰﻳﺪ ﺑﺮﻋﻠّﺖ ﻧﺎﺗ= 5262;ﺍنی هاﻯ ﺍﻭ ﻣﻴﺸﻮ= 5193;. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺁثاﺭ ﻫ= 5256;ﺮﻯ ﺧﻮﺩﺭﺍﺑﺨﻮﺍ= 5203;ﺘﻪ ﺩﻳﮕﺮﺍﻥ'ﻭ ﺗﻮ&= #65183;ّﻪ ﺑﻌﻘﺪﻩ ﻫﺎﻯ ﺁ&= #65255;ﻬﺎ ﻧﻤﻰ ﮐﻨﻨﺪ.ﻭﺣ&= #65176;ﻰ ﻋﻘﺪﻩ ﻫﺎﻯ ﺧﻮ&= #65193; ﺭﺍ ﻧﻴﺰ' ﻫﺮﭼﻪ= ﺑﻴﺸﺘﺮ ﻭ ﻋﻤﻴﻖ ﺗﺮ ﭘﺎ= ﮐﺴﺎﺯﻯ ﻣﻴﮑﻨﺪ.ﺑﺎﺍﻳ&#= 65256;ﮑﻪ ﻣﻌﺼﻮﻣﻴّﺖ ﺍ= 5247;ﻬﻰ ﺍﺯ ﻣﺠﺎﺯﺍﺕ ﺩ&= #65165;ﺭﺩ.ﻭﭼﻮﻥ ﻫﻨﺮﻣﻨﺪ ﻏﻴﺮ &= #65165;ﻟﻬﻰ ﻣﻰ ﭘﺬﻳﺮﺩ'ﮐﻪ = ﮐﺎﺭﺵ ﻋﻴﺐ ﻭ ﻧﺎﺭﺳﺎ&= #65163;ﻰ ﺩﺍﺭﺩ ﭘﺶ ﻓﻄﺮ&= #65175;ﺎ ﺩﺭﻣﻴﻴﺎﺑﺪ'ﮐ&#= 65258; ﻧﺒﺎﻳﺪ ﺍﺯﮐﺎ&#= 65197;ﺵ ﺭﺍﺿﻰ ﺑﺎﺷﺪ. ﻭ= ﻟﻰ ﺑﺎﺯ ﺧﻮﺩﺭﺍ ﻣ&= #65264; ﻓﺮﻳﺒﺪ'ﮐﻪ ﺑﻴ&= #65242; ﻣﺮﺣﻠﻪﺍﻯ &#= 65165;ﺯ ﺗﮑﺎﻣﻞ ﻫﻨﺮﻯ &= #65197;ﺳﻴﺪﻩ ﺍﺳﺖ.ﺩﺭ ﺣﺎﻟﻴ&= #64401;ﻪ ﺍﻳﻦ ﺗﮑﺎﻣﻞ ﺍ&= #65261; ﺩﺭ ﺑﻬﺘﺮﻳﻦ ﺷ&= #65198;ﺍﻳﻂ ﺍﻓﻘﻰ ﺍﺳﺖ'ﻭﻣ&= #65236;ﻴﺪ ﺍﻣﺮﻭﺯ ﺑﺸﺮﻯ &= #65261;ﺩﺭﺁﻣﺪ ﻭﺷﻬﺮﺕ ﺍﻭ ﺑﺎ&= #65207;ﺪ.ﻭﻟﻰ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺡ ﻭ ﺁﻳﻨﺪﻩ ﺃﺑﺪ&= #65263; ﺍﻭ'ﺑﻌﻨﻮﺍﻥ ﻳ&= #65242; ﺗﮑﺎﻣﻞ &#= 65227;ﻤﻮﺩﻯ ﻭ ﻣﻌﺮﺍﺝ ﺭﻭﺣ&= #65264; ﻧﻤﻴﺒﺎﺷﺪ. ﻭﭼ&= #65262;ﻥ ﺗﮑﺮﺍﺭ ﮐﺎﺭ ﻫ&= #65256;ﺮﻯ ﮐﻨﺪ'ﺑﺎﺯ ﺩﺭ ﻫ= ﻤﺎﻥ ﺳﻄﻮﺡ ﺍﻭﻟﻴﻪ &= #65169;ﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺍﺳﺖ<sp= an dir=3DLTR> </spa= n>ﻭ ﺣﺘﻰ ﻧﻤﻰ = 5175;ﻮﺍﻧﺪ'ﺳﺒﻚ ﮐﺎﺭ ﻫﻨﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﻋﻮﺽ ﮐﻨﺪ.ﮐﻪ ﺷ= ﺎﻳﺪ ﺗﮑﺎﻣﻞ ﻋﻤﻮﺩ&#= 65263; ﺩﺭ ﮐﺎﺭ ﺧﻮﺩ ﭘ= ﻴﺪﺍ ﻧﻤﺎﻳﺪ. ﻟﺬﺍ ﻣ= ﻰ ﮔﻮﺋﻴﻢ'ﺍﻳﻦ ﮔ&= #65262;ﻧﻪﻫﻨﺮﻣﻨﺪA= 165;ﻥ ﻭﺣﺘﻰ ﺗﻤﺎﻡ ﺍ&= #65255;ﺴﺎﻧﻬﺎﻯ ﻏﻴﺮ ﺳﺎﻟﻚ' ﮐﻪ= ﺧﻮﺩﺭﺍ ﺑﻨﺤﻮﻯ ﺩﺭ ﮐﺎ&= #65197; ﻫﻨﺮﻯ ﺩﺭ ﺯﻧﺪ&= #64404;ﻰ ﻣﻴﺪﺍﻧﻨﺪ'ﺑﺮ&#= 65165;ﻯ ﻫﻤﻴﺸﻪ ﺩﺭ ﺣﻴ&= #65198;ﺕ ﻭ ﻧﺎﺍﻣﻴﺪﻯ'ﻭ = ﻋﺪﻡ ﺗﮑﺎﻣﻞ ﻋﻤﻮﺩ&#= 65263; ﻭ ﺣﺘﻰ ﺗﻘﻠﻴﺪ<= /span> </spa= n>ﺍﺯ ﮐﺎﺭﻫﺎʌ= 63; ﻫﻨﺮﻯ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺑ&#= 65260;ﺘﺮ ﺍﺯ ﺧﻮﺩ ﻣﻮﻓﻖ = ﻧﻤﻴﺸﻮﺩ.ﻭﻟﻰ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﺗ&= #65252;ﺎﻡ ﺷﺮﺍﻳﻂ ﮐﺎﺭ ﻫ&= #65256;ﺮﻯ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺩ&= #65255;ﺒﺎﻝ ﻧﻤﻰ ﮐﻨﺪ.ﻋﻘﺪ&= #65257;ﻫﺎﻯﺨﻮﺩ ﺷﺮﻳﻚ ﻧﻤﻴﮑﻨ&#= 65194;'ﻭﺩﺳﺘﻮﺭﺍﺕ ﭘﻴﺮ ﺭﺍ ﺍﻃﺎﻋ&= #65174; ﻣﻴﻨﻤﺎﻳﺪ.ﻭﻫ&#= 65198;ﮔﺰ ﺩﺭ ﭘﻴﺸﺮﻓﺖ ﻫ&= #65198;ﻣﺮﺣﻠﻪ ﮐﺎﺭ ﻫﻨﺮﻯ ﻭﻧ&= #65262;ﻉ ﺗﻔﮑّﺮ ﻭﮔﻮﻧ= 5258; ﺯﻧﺪﮔﻰ' ﻭ ﺣﺘﻰ= ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮﺩ ﻋﻮﺍﻟﻢ &= #65165;ﻟﻬﻰ'ﮐﻪ ﺑﺪﺍﻥ ﻣﻮﻓﻖ ﺷ&= #65194;ﻩ ﻭﻟﻰ ﻧﻤﻴﺒﻴﻨ&#= 65194;' ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺳﻠ= ﻴﻘﻪ ﻭﺳﻔﺎﺭﺵﺩﻳﮕ= 5198;ﺍﻥ ﻏﻴﺮﺷﺎﻳﺴﺘﻪ &#= 65197;ﺍﺗﻮﺟّﻪ ﺑﻨﻤﺎﻳﺪ.ﭼﻪ ﺩ&= #65197; ﮐﺎﺭ ﻫﻨﺮﻯ ﻣﺎ&= #65255;ﺪ ﻧﻘّﺎﺷﻰ ﻭ ﺑﺎ&#= 65207;ﻌﺮ ﻭﺗﻌﻘّﻞ ﻭ ﻓﻠ&#= 65204;ﻔﻪﻫﺎﻯ ﺯﻧﺪﮔﻰ ﺍﺭﺍﺋ&#= 65258; ﺩﺍﺩﻥ. ﻭﻫﻤﻴﺸ&= #65258; ﺳﺎﻟﻚ ﻧﺮﺩﺑﺎ&#= 65253; ﺗﻌﺎﻟﻰ ﺧﻮﺩﺭ&#= 65165;'ﺩﺍﺭﺍﻯ ﭘﻠّﻪ ﭘﺎﻳﺎﻧ= 5264; ﺗﺼﻮﺭﻧﻤﻰ ﮐﻨ&#= 65194; ﻭ ﻫﻤﭽﻨﺎﻥ ﭘﻴ&= #65206; ﻣﻴﺮﻭﺩ ﮔﺮﭼﻪ &= #65259;ﻔﺖ ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺍﻭ'ﻣﺮﺍ&= #65187;ﻞ ﻣﺸﺨﺺ ﻭﻣﺪﺭﻙ &= #65165;ﻟﻬﻰ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻣ&= #65268;ﺒﺎﺷﺪ.ﻭ ﺍﻟّﺎ ﺷﻬﻮﺩﻫ= 5166;ﻯ ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﻟﺪﻧّﻰ ﻧﺎﻣﺤ= 5194;ﻭﺩ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺗﺎ ﺯﻧﺪ&= #65257; ﻫﺴﺘﻨﺪ' ﺩﺭ ﺍﺧ= ﺘﻴﺎﺭ ﺩﺍﺭﻧﺪ.ﻭ ﭼﻮﻥ = ﻫﺮ ﺗﺠﻠّﻰ ﺷﻬﻮﺩ= 5263; ﺳﻄﺢ ﻋﻘﻠﻰ ﻭ ﺍ= ﺩﺭﺍﮐﻰ ﻭﺍﻣﮑﺎﻧﺎﺕ ﻭ &= #65239;ﺪﺭﺗﻬﺎﻯ ﺧﺎﺹ ﺣﻴﺎﺗﻰ ﻭ = ﺻﻔﺎﺗﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﭘس ﺳﺎﻟﻚ ﻫﻨﺮﻣﻨ&#= 65194; ﻳﺎ= ﻫﻨﺮﺟ= ;ﻮ' ﺍﻟﮕﻮﻯ ﭘﻴﺸﺮ&#= 65235;ﺖ ﻭ ﺍﺻﺎﻟﺖ ﮐﺎﺭ = ﺧﻮﺩﺭﺍ' ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩﻯ ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﻫ&= #65198;ﺑﺎﺭ ﺗﻮﺟّﻪ ﻭ ﺩﻗّ= 5174; ﻭ ﺗﺬﮐّﺮﻯ'ﮐﻪ &= #65165;ﺯ ﺻﺤﻨﻪ ﺷﻬﻮﺩﻯ &= #65153;ﺧﺮ ﺧﻮﺩ ﺩﺍﺭﺩ'ﺑﺮ&= #65193;ﺍﺷﺘﻬﺎﻯ ﺟﺪﻳﺪ ﻭ ﺑﻬﺘﺮ&= #65263; ﻣﻴﻨﻤﺎﻳﺪ.ﻭﻟ&#= 65264; ﺭﺍﺯ ﺗﻮﻓﻴﻖ ﻫ&= #65256;ﺮﻯ ﺗﮑﺮﺍﺭ ﻣﮑﺮﺭ &= #64400;ﺎﺭ ﻫﻨﺮﻯ ﻧﻴﺴﺖ.ﻣ&= #64405;ﺮ ﻟﺰﻭﻡ ﺍﺩﺍﻣﻪ &= #65175;ﺰﮐﻴﻪ ﻧﻔس ﻭ ﺩﮔﺮﮔﻮ&#= 65255;ﻰ ﻣﺠﺪﺩ ﺩﺭ ﺍﺣﻮ&= #65165;ﻝ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻭﺗﺎﺯﻧﺪﻩ ﻫﺴ&#= 65176;ﻴﻢ.ﺗﺮﻙ ﺍﻳﻦ ﭘﺎﮐﺴﺎﺯ&#= 65263; ﻭ ﺧﻮﺩﺁﻣﻮﺯﻯ &= #65255;ﻤﻰ ﮐﻨﺪ.ﻭ ﺍﺻﻄﻠﺎ&= #65187;ﺎ ﺩﺭ ﻫﺮ ﺳﻄﺤﻰ ﮐ= ﻪ ﺑﺎﺷﺪ ﻣﺪﺍﻡ ﺍ&= #65203;ﺘﻐﻔﺎﺭ ﺍﺯﺧﺪﺍﻭﻧﺪ ﺩ&#= 65165;ﺭﺩ' ﻭﺧﻮﺩﺭﺍ ﻫﻤﭽ&#= 65256;ﺎﻥ ﺧﻄﺎﮐﺎﺭ ﻭﮔﻨ&#= 65166;ﻩ ﮐﺎﺭ'ﻭ ﻫﻤﭽﻨﺎ&= #65253; ﭘﺮ ﮔﻨﺎﻩ ﻣﻴﺪ&= #65165;ﻧﺪ.ﮐﻪ ﻫﻤﻴﻦ ﺗﺬﮐّﺮ &#= 65203;ﺎﻟﻚ ﺍﺯ ﻧﺎﺭﺳﺎﺋﻰ &= #65259;ﺎﻯ ﺧﻮﺩ'ﻧﻮﻋﻰ ﺗﻤ&= #65198;ﻳﻦ ﻣﮑﺮﺭﻯ ﺑﺮﺍﻯ &= #64344;ﺎﮐﺴﺎﺯﻯ ﺑﻴﺸﺘﺮ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ' ﻭ ﻳﺎ ﮊﻧﺘﻴﻚ ﺭ= ﻭﺣﻰ ﻣﻴﺒﺎﺷﺪ. ﺣﺘﻰ = ﺍﮔﺮ ﺷﺎﻫﺪ ﺷﻬﻮﺩ ﻫ&= #65236;ﺘﻢ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻫ&= #65250; ﺑﻮﺩﻩ ﺑﺎﺷﺪ .<o:p></o= :p> ﺑﺘﻌﺒﻴ= ﺮ ﺩﻳﮕﺮﻯ ﻫﻨﺮﻣ&#= 65256;ﺪ ﻣﺎﺩﻯ ﺑﺎ ﺍﻓﮑ&= #65166;ﺭ ﺧﻮﺩ ﻣﻌﺎﻣﻠﻪ &= #65255;ﺪﺍﺭﺩ.ﺑﻠﮑﻪ ﺑﻤﺪﺭﮐﺎﺕ ﺣﺴ&#= 1617;ﻰ ﺧﻮﺩ ﮐﺎﺭ ﻣﻴﮑ&= #65256;ﺪ.ﻭ ﻳﺎ ﺑﺎﻓﮑﺎﺭ ﻣ&= #65208;ﺘﺮﻳﺎﻥ ﻋﻘﺪﻩ ﺩﺍﺭ ﺧﻮ&= #65193; ﺗﻮﺟّﻪ ﺩﺍﺭﺩ. &= #64344;س ﺍﺟﺎﺯﻩ ﻧﻤﻴﺪ&#= 65259;ﺪ' ﮐﻪ ﺍﻟﻬﺎﻣﺎﺕ &= #65165;ﻟﻬﻰ'ﻭﻟﻮ ﺩﺭ= ﺳﻄﺢ ᥵= 5;ﮑﺎﻣﻠﻰ ﮐﻨﻮﻧﻰ ﺑﻮﻯ ﺑ&= #65198;ﺳﺪ.ﮐﻪ ﺷﺎﻳﺪ ﺯﻣﻴﻨﻪ &= #65203;ﺎﺯ ﺗﮑﺎﻣﻞ ﺍﻭ ﻭﮐ&= #65166;ﺭ ﻫﻨﺮﻯﺎﻭ ﺑﻬﺘ&#= 65198;ﻯﮕﺮﺩﺩ.ﻭﭼﻮA= 253; ﻗﺪﺭﺕ ﺗﻨﺒّو= 69; ﻭﺍﻟﻬﺎﻡ ﮔﻴﺮﻯ ﺍﻭﺧﺎﻣ&#= 65262;ﺵ ﮔﺮﺩﺩ'ﺑﺮﺍﻯ ﻫ&= #65252;ﻴﺸﻪ ﺗﻌﺎﻟﻰ ﻧﺨﻮﺍ&#= 65259;ﺪ ﺩﺍﺷﺖ.ﻭ ﺁﻏﺎﺯ = ﺳﺮﻋﺘﻬﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ ﻣﻘ&#= 65166;ﻡ ﺭﻭﺣﻰ ﺭﺍ ﭘﻴﺪ&= #65165; ﻣﻴﮑﻨﺪ.ﺩﺭ ﺣﺎ&= #65247;ﻴﮑﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﻗﺪﺭﺕ ﺗﻨﺒوء ﻭ ﻧﺒﺄ &#= 65261; ﺧﺒﺮ ﮔﻴﺮﻯ ﻭ ﺍ= ﻟﻬﺎﻡ ﺧﻮﺩﺭﺍ ﺩﺭ ﺗﻤ&= #65198;ﮐﺰﺍﺕ ﺑﻴﺸﺘﺮ ﻭ ﺗﻮﺳ&= #1617;ﻠﺎﺕ ﺩﺍﺋﻢ'ﻭ ﻧﺎﺭﺳ&= #65166; ﺩﺍﻧﺴﺘﻦ ﻣﻘﺎ&#= 65249; ﻫﻨﺮﻯ ﻭ ﻋﻘﻠﻰ = ﻭ ﺍﺣﻮﺍﻟﻰ ﺧﻮﺩ' = ﻗﺪﺭﺕ ﻣﻴﻨﻮﻯ ﺧﻮﺩﺭ&#= 65165; ﺩﺭ ﺍﻟﻬﺎﻡ ﮔﻴ&= #65198;ﻯ ﺑﻴﺸﺘﺮ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﮐﺎﺭﻯ ﮐﻪ ﺑﻴﻦ ﮐﺎﻣﻠ&= #65166;ﻥﺎﻟﻬﻰ'ﺍﻳﻦ ﺗﻔﺎﻭﺕﺍﻟﻬﺎ= 5249; ﮔﻴﺮﻯ ﻭﺟﻮﺩ ﺩ&= #65165;ﺭﺩ.ﮐﻪﻣﺎ ﺁﻧﺮﺍ ﺗﻔﺎﻭﺕ &= #65239;ﺪﺭﺕ(ﺷﻬﻮﺩﻫ= 5166;ﻯ </spa= n>ﻋﻘﻠﻰ)ﻧﺎﻣʋ= 88;ﺪﻭﺩ ﻣﻴﮕﻮﺋﻴﻢ ﮐﻪ &= #65191;ﻮﺩ ﻋﻤﻠﺎ ﺍﺩﺍﻣﻪ &= #65175;ﮑﺎﻣﻞ </spa= n>ﺭﻭﺣﻰ ﺍﺳﺖ.A= 261;ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺳﻄﺢ ﻣﻘﺎﻡ = ﻋﺮﺵ ﺭﺣﻤﺎﻥ'ﻭ ﺁﻧﺮ&= #65165;(ثوﺍﺏ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ)&= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻣﻰ ﮔﻮﺋ&= #65268;ﻢ.ﮐﻪ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﻌﺪ'ﺩﺭ ﺗﻮﻟﺪ = ﻣﺠﺪﺩ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺠﻬﺎﻥ'ﻭﺩﺭ ﻓ&= #65212;ﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎﻟﺎﺗﺮﻯ ﺧﻮ&#= 65165;ﻫﺪ ﺑﻮﺩ.ﮐﻪ ﺑﻤﻮﺯ&= #65165;ﺕ ﺁﻥ ﻋﻘﻞ ﻧﻴﺮﻭ&= #65251;ﻨﺪﺗﺮ ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﺑﻴﺸﺘﺮﻯ ﭼﻮﻥ &= #65227;ﺸﻖ ﻭ ﺍﺭﺍﺩﻩ ﻭ ﻗﺪ= ﺭﺗﻬﺎﻯ ﺟﺴﻤﻰ ﻭ ﺫﻫﻨﻰ = ﻭﺭﻭﺍﻧﻰ'ﻭﺣﺘ&#= 65264; ﺭﻭﺡ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺩﺭ ﺑﻌﺪ ﭼﻬﺎﺭ&= #65249; ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;.ﮐﻪ ﺷﺎﻳﺪ ﺯﻭﺩﺗﺮ &= #65169;ﺘﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺁﻥ ﻧﻮﻉ = ﻣﻮﻓﻖ ﮔﺮﺩﻧﺪ.ﮐﻪ ﺑﻨ&= #65262;ﺭ ﺭﺣﻤﺎﻥ ﻭﻋﺮﺵ &= #65197;ﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﺑﺮﺳﻨﺪ.ﮐﻪ ﺑﺮ&= #65165;ﻯ ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍ&#= 65197; ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺖ ﺳﻮﻡ ﻋﺮﺷﻰ ﺧﻮ&= #65193;'ﻧﻴﺎﺯﻯ ﺑﺘﻮﻟﺪﺍﺕ ﺩﺭ &= #65183;ﻬﺎﻥ ﺭﺍ ﻧﺪﺍﺷﺘﻪ ﺑ&= #65166;ﺷﺪ. ﻭ ﻫﺮﭼﻪ ﺭﻭﺡ ﺍ= ﻧﺴﺎﻥ ﺑﻤﺮﺍﺗﺐ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺗﺎ ﻣﻘﺎﻡ ﺍﻟﻠ&= #65258; ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍ&#= 65185; ﻭ ﺭﺏّ ﺍﻟﺄﺭﺑ&#= 65166;ﺏ ﺟﻠﻮﺗﺮ ﺑﺮﻭﺩ'&= #65235;ﺎﺻﻠﻪ ﻫﺎﻯ ﺍﻧﺘﻈﺎﺭ &= #65227;ﺮﺷﻰ ﻳﻚ ﺭﻭﺡ ﺑﻴﺸﺘ&= #65198; ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺗ= ﺎ ﺑﻔﺮﺽ ﺭﻭﺣﻰ ﺑ&= #65166;ﻳﻦ ﻫﻤﺎﻧﻰ ﮐﻤﺎﻝ &= #65197;ﻭﺡ ﺍﻟﺄﺭﻭﺍﺡ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺑ&#= 65198;ﺳﺪ.ﭼﻮﻥ ﺑﺸﻬﻮﺩ ﺍﻟﻠﻪ &= #65169;ﺮﺳﺪ.ﺁﻧﮕﺎﻩ ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ &= #65199;ﻧﺪﮔﻰ ﻫﺎﻯ ﺟﻬﻨّﻤﻰ &#= 65165;ﻳﻦ ﺟﻬﺎﻧﻰ ﺩﺭ ﺍﻧ&= #65262;ﺍﻉ ﺑﺸﺮﻯ ﻭﺣﻘﻴﺮ&#= 65175;ﺮ </spa= n>ﻧﻴﺎﺯ ﻧﺨﻮʋ= 65;ﻫﺪ ﺩﺍﺷﺖ.ﻭ ﻣﻴﺘﻮ&= #65165;ﻧﺪ </spa= n>ﮐﻤﻚ ﺑﺎﻓﺮʋ= 65;ﺩ ﺑﻴﺸﺘﺮﻯ ﮐﻨﺪ'&= #64400;ﻪ ﺧﻮﺩﺭﺍ ﺑﮑﻤﺎ&#= 65245; ﺭﻭﺣﻰ ﺑﺮﺳﺎﻧ&#= 65256;ﺪ.ﮐﺎﺭﻯ ﮐﻪ ﺍﻟﻠﻪ ﻭ ﻣﺮ= ﺍﺗﺐ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺗ&= #65184;ﻠّﻴﺎﺕ ﺍﻟﻠﻪ ﻫﻢ ﺍﮐﻨ&= #65262;ﻥ ﻣﻴﮑﻨﻨﺪ. ﻭ ﺍﻳ= ﻦ ﺍﺩﺍﻣﻪ ﺗﻔﮑّ= 5198; ﺑﺮﺗﺮ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ'ﮐﻪ ﭘﺎﮐ&= #65204;ﺎﺯﻯ ﻭ ﮐﺴﺐ ﺍﻟﻬﺎﻡ = ﻟﺪﻧّﻰ ﺁﻧﺎﻥ ﺭﺍ ﺑﻴﺸ&= #65176;ﺮ ﻣﻴﮑﻨﺪ'ﻫﻤﺎﻥ &= #65227;ﺎﺩﺕ ﺗﻔﮑّﺮ ﺁﻧﻬﺎ &#= 65165;ﺳﺖ.ﻭ ﺣﻔﻆ ﺑﺪﻭﻥ ﺍﻧ&= #65240;ﻄﺎﻉ ﺭﻭﺣﻰ ﺧﻮﺩ'ﺑﺎ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;. ﮐﺎﺭﻯ ﮐﻪ ﺳﺎﻟ&= #64401;ﺎﻥ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241; ﺩﺭ ﺗﻮﺳّﻠﺎﺕ &#= 65227;ﺒﺎﺩﻯ ﻣﻴﮑﻨﻨﺪ.ﻭ ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ ﺣﺘﻰ &= #65165;ﮔﺮ ﺩﺍﻧﺴﺘﻨﺪ ﻭ ﺍ&= #65203;ﺘﺎﺩ ﺗﺨﺼص ﻫﺮﺭﺷﺘ= 5258;ﺍﻯ ﺑﺎﺷﺪ ﺣﻔﻂ ﺍﺭ&= #65175;ﺒﺎﻁ ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﺩﺭ ﺳﻄﺢ ﺧﻮﺩﺭ&= #65165; ﻧﻴﺰ ﺍﺯ ﺩﺳﺖ ﻣ= ﻴﺪﻫﻨﺪ.ﮐﻪ ﻓﺮﺍﻣﻮﺷﻰ ﻭ ﻋ&= #65240;ﺐ ﻣﺎﻧﺪﮔﻰ ﻋﻠﻤ&#= 65264; ﻭﺣﺘﻰ ﺩﺭ ﺗﺨﺼ&= #65210; ﻓﻨّﻰ ﻭ ﺗﮑﻨﻴ&#= 64401;ﻰ ﺧﻮﺩ ﭘﻴﺪﺍ ﻣﻴ&= #64401;ﻨﻨﺪ.ﮐﻪ ﻣﻴﮕﻮﻳﻨﺪ ﭘﻴ&#= 65198; ﺷﺪﻳﻢ ﻭ ﻧﻤﻴﺘ&= #65262;ﺍﻧﻴﻢ ﺍﺩﺍﻣﻪ ﺗﺤﻘﻴ&#= 65238; ﺑﺪﻫﻴﻢ.ﻭﻟﻰ ﮐ&= #65166;ﻣﻞ ﺍﻟﻬﻰ ﺗﺎ ﺁﺧﺮ&= #65267;ﻦ ﻟﺤﻈﻪ ﺣﻴﺎﺕ ﺧ&= #65262;ﺩ' ﺗﺮﻙ ﺍﻳﻦ ﺍﺭﺗ&= #65170;ﺎﻁ ﺑﺎﺯ ﺑﻴﺸﺘﺮ ﻭ = ﺑﺎﻟﺎﺗﺮ'ﺩﺭ ﺗﻔﮑّﺮﺍﺕ ﺧﻮ= 5193;ﺭﺍ ﺭﻫﺎ ﻧﻤﻰ ﮐﻨﺪ.= ﮔﺮﭼﻪ ﻣﺮﮒ ﺧﻮﺩﺭﺍ ﺭ&= #65259;ﺎﺋﻰ ﺍﺯ ﺭﻧﺞ ﺯﻧﺪﮔ&= #65264;'ﻭ ﺣﺘﻰ ﺗﻔﮑّﺮ ﻭ &= #65187;ﻔﻆ ﺍﺭﺗﺒﺎﻁ ﺑﺎ<sp= an dir=3DLTR> </spa= n>ﻣﺮﺍﺗﺐ ﺍﻟʌ= 60;ﻰ ﻣﻴﺪﺍﻧﻨﺪ. ﺿﻤ&= #65256;ﺎ ﻋﺎﺩﺕ ﺗﻔﮑّﺮ &#= 65169;ﺎﻟﺎﺗﺮ'ﻭ ﮐﺴﺐ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﺑﻬﺘﺮ'ﻟﺎﺯﻡ ﺍ&= #65203;ﺖ ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﺑﺎﺩﺍﻣﻪ ﺗﻨﺰ&#= 65267;ﻞ ﻣﺎﺩﻯ ﻫﻤﺎﻥ ﺩ&= #65165;ﺩﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺑﺪﻫﻨﺪ. ﮐﻪ ﻧﻪ= ﻓﻘﻂ ﻣﻔﻴﺪﺩﻳﮕﺮﺍ= 5253; ﺍﺳﺖ'ﮐﻪ ﺑﺮﺍﻯ = ﺧﻮﺩ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺳ&= #65198; ﺁﻏﺎﺯ ﺑﻬﺘﺮﻯ'&= #65169;ﺮﺍﻯ ﺷﺮﻭﻉ ﻫﺮ ﺍﺭﺗ&= #65170;ﺎﻁ ﺟﺪﻳﺪ ﺑﺎ ﻣﺮﺍ&= #65175;ﺐﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﻳﻌﻨﻰ ﺍﺯ ﺟﺎﺋﻰ ﮐﺎﻣ&= #65248;ﺎ ﺑﺎﻟﺎ ﻭ ﻣﻄﻤﺌ&= #65254; ﻭ ﺭﻭﺷﻦ ﺷﺮﻭﻉ = ﻣﻴﮑﻨﺪ.ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺯﻭ&#= 65193;ﺗﺮ ﻭ ﺑﻬﺘﺮ ﺩﺭﻳﺎ&= #65235;ﺘﻬﺎﻯ ﺍﻟﻬﺎﻣﻰ ﺟﺪﻳ&#= 65194;ﺗﺮ ﺑﻨﻤﺎﻳﺪ . ﭘس ﮐ= ﺎﻣﻞ ﺍﻟﻬﻰ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﻟﻬﻰ'ﻫﻢ ﺩﺭ ﺯ= ﻣﻴﻨﻪ ﺗﻮﺳّﻠﺎﺕ ﻓﮑ= 5198;ﻯ ﺧﻮﺩ ﺑﺎ ﻣﺮﺍﺗ&= #65168; ﺷﻬﻮﺩﻯ ﺧﻮﻳﺶ' = ﻭﻫﻢ ﺩﺭ ﺯﻣﻴﻨﻪ ﻣﺎ&= #65193;ﻯ ﺳﺎﺯﻯ ﺩﺭﻳﺎﻓ&#= 65176;ﻬﺎﻯ ﺍﻟﻬﻰ'ﻭ ﺍﻳﺪﻩ = ﻫﺎﻯ ﻋﻘﻠﻰ ﺧﻮﺩ ﺑﺎ&= #65267;ﺪ ﺑﭙﺮﺩﺍﺯﺩ. ﮐﻪ ﭘﺎﮐﺴﺎ= ;ﺯﻯ ﺩﺭ ﻫﺮ ﺩﻭ ﺟﻨﺒ= ﻪ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #64400;ﺎﻣﻞ ﻭﺟﻮﺩ ﺩﺍﺭﺩ.ﻭ = ﮔﻬﮕﺎﻩ ﺍﺳﺘﺮﺍﺣﺖ ﺑﺼ&#= 65262;ﺭﺕ ﺧﻮﺍﺏ' ﻭﻳﺎ ﺣﺘ= ﻰ ﺳﺮﮔﺮﻡ ﺍﻣﻮﺭ &= #65251;ﺎﺩﻯ ﺷﺪﻥ'ﺑﺮﺍﻯ ﺍﻭ = ﻟﺎﺯﻡ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﺑ&= #65240;ﻮﻝ ﻣﺤﻤﺪ ﺧﺪﺍﻭﻧ&#= 65194; ﻣﻴﮕﻮﻳﺪ' ﻫﺮﮔ&= #65166;ﻩ ﮐﻪ ﻟﺎﺯﻡ ﺑﺪﺍ&= #65255;ﻢ'ﺑﭙﺸﺖﮔﺮﺩ= 5253; ﺳﺎﻟﻚ ﺑﻨﺪﻩ ﺧ&= #65262;ﺩ ﻣﻴﺰﻧﻢ'ﮐﻪ ﺑﺨ&= #65262;ﺍﺏ ﺑﺮﻭﺩ'ﮐﻪ ﺣﺘﻰ = ﻧﺘﻮﺍﻧﺪ ﻧﻤﺎﺯ ﺻﺒﺢ ﻭﺍ&= #65183;ﺐ ﺧﻮﺩﺭﺍ &#= 65165;ﺩﺍﮐﻨﺪ.ﻳﻌﻨA= 264; ﺭﻭﺡ ﻭ ﺭﻭﺍﻥ ﺳ= ﺎﻟﻚ ﺩﺭ ﺗﺪﺑﻴﺮ ﺍﻟ&= #65260;ﻰ ﺍﺳﺖ.ﻭ ﻋﺒﺎﺩﺍ&= #65173; ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﺎ&= #65193;ﻯ ﮐﺎﺭ ﺳﺎﻟﻚ ﺍﺳ&= #65174;.ﻭﻣﻨﺎﺳﺐ ﻋﻘﻞ ﺍﻭ'ﻭ ﺗﺴﻠ= ﻴﻢ ﺍﺣﻮﺍﻝ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ'ﮐﺎﺭ ﻋﺒ&= #65166;ﺩﻯ ﺍﺻﻠﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ ﺑﺨﺼﻮﺹ ﻣﺘﻌﺒ&#= 1617;ﺪﺍﻥ ﻗﺸﺮﻯ'ﻫﺮﮔﺰ ﺗ&= #65262;ﺟّﻪ ﺑﺪﺍﻥ ﻧﺪﺍﺭﻧ&#= 65194;.ﭼﻮﻥ ﺩﺭﻙ ﺍﻫﻤﻴّﺖ &#= 65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺭﺍ ﻧﻤﻰ = ﮐﻨﻨﺪ.ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﮐﻪ ﺑﻴﺎ&= #65255;ﺎﺕ ﺗﻨﺰﻳﻞ ﺷﺪﻩ ﺧ&= #65262;ﺩﺭﺍ ﺳﻤﺒﻮﻟﻴﻚ' ﻭﭼ&= #65262;ﻥ ﻓﻮﺭﻣﻮﻟﻬﺎﻯ &#= 65197;ﻳﺎﺿﻰ ﺑﺪﻳﮕﺮﺍﻥ'ﺑﺨ&#= 65212;ﻮﺹ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻣﻨﺘﻘﻞ ﻣﻴﮑﻨ&#= 65256;ﺪ' ﺭﺍﻩ ﺑﺎﺯﮔﺸﺖ &= #65191;ﻮﺩﺵ ﺭﺍ ﻧﻴﺰ' ﺑﺮﺍﻯ= ﺣﻔﻆ ﺍﺭﺗﺒﺎﻁ ﺭﻭﺣ&#= 65264; ﺧﻮﻳﺶ ﺑﺎ ﻣﺮﺍ&= #65175;ﺐ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ &#= 65191;ﻮﺩﺭﺍ ﺁﻣﺎﺩﻩﻭ ﺁﺳﺎ&#= 65253; ﻣﻴﮑﻨﻨﺪ.ﻭﺿﻮ&#= 65185; ﻭ ﺩﻗّﺖ ﺑﻴﺸﺘ&#= 65198; ﻣﺎﺩﻯ'ﺷﺎﻧس ﺗ&#= 65228;ﺎﻟﻰ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﺧﻮﺍﻧﻨﺪه ﻭ ﺷ&#= 65256;ﻮﻧﺪﻩ ﺭﺍ ﻣﺴﺪﻭﺩ ﻣﻴ&= #64401;ﻨﺪ.ﮐﻪ ﺑﺎﺯ ﺷﺪﻥ ﻣﺠﺪ&= #65193; ﺁﻥ ﺳﺨﺖ ﻭﺧﺴﺘ&= #65258; ﮐﻨﻨﺪﻩ ﺍﺳﺖ.ﮐ&= #65258; ﮐﻤﺘﺮ ﺻﺒﻮﺭﻯ &= #65193;ﺭ ﺳﺎﻟﻚ ﭘﻴﺪﺍ ﻣ&= #65268;ﺸﻮﺩ .<o:p></o:p> ﮔﻬﮕﺎﻩ= ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ'ﺑﺮﺣﺴﺐ &= #65211;ﻠﺎﺡ ﺩﻳﺪ ﺧﻮﺩ ﻭ ﻣﺪ= ﺑّﺮﺍﻥ ﺍﻟﻬﻰ'ﺑﺮﺍﻯ ﻳ&= #65242; ﻣﺮﺣﻠﻪ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺣﻰ ﻭ ﻋﻘﻠﻰ'= ﺑﻨﺴﻠﻬﺎﺋﻰ ﺍﺯ ﺟﺎﻣﻌﻪ ﻧﻈ&= #65198;ﻳّﺎﺕ ﻭﺍﺿﺢ ﻭﻗﻄﻌﻰ &= #65251;ﻴﺪﻫﺪ. ﭼﻮﻥ ﺳﻬﺮﻭﺭﺩ&#= 65263; ﮐﻪ ﻧﻈﺮﻳﻪ ﺍﻧ&= #65262;ﺍﺭ ﺭﺍ ﻣﻄﺮﺡ ﻣﻴﮑ&= #65256;ﺪ. ﮐﻪ ﻧﻈﺮﻳﻪ ﻣﺮ&= #65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﺍﺳﺖ. ﮐ= ﻪ ﻣﺎ ﻣﻄﺮﺡ ﻣﻴﮑ&= #65256;ﻴﻢ.ﺁﻧﮕﺎﻩ ﺯﺑﺎﻥ ﺩﺭﺍﺯﺗ&#= 65198;ﻯ ﻟﺎﺯﻡ ﺍﺳﺖ'ﮐﻪ = ﻣﺤﻘﻖ ﺑﺘﻮﺍﻧﺪ ﺍﺯ ﺳ&= #65220;ﺢ ﺍﻳﻦ ﻧﻈﺮﻳّﺎ= 5173; ﻗﻄﻌﻰ ﻭ ﺻﺮﻳﺢ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﺮﻭﺩ. ﮐﻪ ﺣﺘﻰ= ﺧﻮﺩ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺭ&= #65165; ﻧﻴﺰ ﻣﺎﻧﻊ ﻣﻴ&= #64405;ﺮﺩﺩ.ﻭﻟﻰ ﺑﺮﺍﻯ ﺟﺎﻣﻌﻪ &= #65259;ﺎﻯﺑﺸﺮﻯ' ﺍﻳﻦ ﻣﺮﺍﺣﻞ ﻗ&= #65220;ﻌﻰ ﻭ ﻟﺎﺯﻡ ﺩﺭ= ﺗﮑﺎﻣﻠﺎﺕ ﻋﺮﻓﺎﻧﻰ ﻭ ﻋﻘ&= #65248;ﻰ ﻟﺎﺯﻡ ﺍﺳﺖ. ﺍﮔ= ﺮ ﻫﮕﻞ ﻭ ﺍﻣثاﻝ &#= 65165;ﻭ ﻧﻈﺮﻳّﺎﺕ ﻗﻄ= 5228;ﻰ ﻭ ﻭﺍﺿﺤﻰ ﺩﺍﺩ&= #65255;ﺪ'ﻣﻔﻴﺪ ﺭﺳﺎﻧﺪﻥ ﺩﻳﮕ&#= 65198;ﺍﻥ ﺑﻬﻤﺎﻥ ﺴﻄﺢ ﺧ&= #65262;ﺩ ﻫﺴﺖ'ﮔﺮﭼﻪ ﺳﺨ&= #65174;ﻭ ﺑﻨﺪﺭﺕ ﺩﺳﺖ ﻣ&= #65268;ﺪﻫﺪ ﻭﻟﻰ ﺑﺴﺮﻋﺖ ﻫ&= #65252;ﻴﻦ ﻧﻈﺮﻳّﺎﺕ ﻓﻠ= 5204;ﻔﻰ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ&= #65165;ﻥ ﻋﻴﺐ ﺟﻮﺋﻰ ﻳﺎ = ﺗﮑﺎﻣﻞ ﻳﺎﺑﻰ ﭘﻴﺪﺍ ﻣ&= #65268;ﮑﻨﺪ.ﭘس ﺁﻥ ﻓﻠﺴﻔﻪ ﺩﺭ = ﮐﺘﺎﺑﺨﺎﻧﻪﻫ= 5166; ﺗﺎﺭﻳﺨﻰ ﻣﻴﺸ&#= 65262;ﻧﺪ ﻭ ﺧﺎﻙ ﻣﻰ ﺧﻮﺭ= ﻧﺪ' ﻣﺎﻧﻨﺪ ﻫﺮ ﺃﻣ&= #65198; ﻋﻠﻤﻰ ﻭﻣﺎﺩﻯ'&= #65175;ﻮﻗّﻒ ﺩﺭ ﺳﻄﺢ ﺗﮑﺎﻣ&= #65248;ﻰ ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﻭ= ﻟﻰ ﺩﺭ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﭼﻮﻥ ﮐﺎﺭ ﻫﻤﻪ = ﻋﺮﻓﺎﻯ ﺑﻌﺪﻯ'ﺗﮑﻤﻴﻞ &= #65261; ﺍﺩﺍﻣﻪ ﻧﻈﺮﻳ&#= 1617;ﺎﺕ ﺍﻭﻟﻴﺎﻯ ﻗﺒﻠ&#= 65264; ﻣﻴﺒﺎﺷﺪ' ﻭ ﻧﻔ= ﻰ ﺁﻧﻬﺎ ﺭﺍ ﻧﻤﻰ = ﮐﻨﻨﺪ . ﮔﻮﺋﻰ ﻫﻤﻪ ﮐﺎ= ;ﺷﻔﺎﻥ ﺳﻄﻮﺡ ﺑﺎﻟﺎﺗ&#= 65198; ﻋﻘﻠﻰ'ﮐﻪ ﻫﻤﺎ&= #65253; ﺷﺶ ﭘﻴﺎﻣﺒﺮ ﺍ&= #65261;ﻟﻰ ﺍﻟﻌﺰﻡ &#= 65193;ﺭ ﺟﻬﺎﻥ ﺳﻠﻮﮐﻰ &= #65261;ﺷﻬﻮﺩﻯ ﻣﻴﮕﻮﺋﻴﻢ'ﻫﺮ&#= 65267;ﻚ ﺩﻧﺒﺎﻟﻪ ﭘﻴﺎ&#= 65251;ﺒﺮ ﻗﺒﻠﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﻭ&= #65247;ﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 65263;'ﻭ ﻫﻤﻪ ﮐﺎﻣﻠﺎﻥ &= #65261;ﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﺴﻴﺢ'&= #65261; ﻫﺮ ﺩﻭ ﮔﺮﻭﻩ ﻣ= ﺬﮐﻮﺭ ﻫﻤﺎﻥ ﮐﺎﻣﻠﺎ&#= 65253; ﺯﺭﺩﺷﺘﻰ ﻭﻣﻴ&#= 65176;ﺮﺍ ﻭ ﺁﺩﻡ ﻳﺎ ﮐﻴﻮ= ﻣﺮث ﻣﻴﺒﺎﺷﺪ' ﮐﻪ ﺍ= ﺯﻫﺸﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﻴ&= #65206; ﺁﻏﺎﺯ ﮐﺎﺭ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ'ﻭﮐﺴﺐ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺭﺍ ﻧﻤ&= #65262;ﺩﻧﺪ. ﻫﻨﺮﻣﻨﺪﺍﻥ ﺍ&#= 65247;ﻬﻰ ﺁثاﺭ ﻓﮑﺮﻯ ﻭ &#= 65227;ﻘﻠﻰ ﺧﻮﺩﺭﺍ ﻣﺪﺍﻡ &= #65175;ﮑﻤﻴﻞ ﻣﻴﮑﻨﻨﺪ.ﻭﻟﻰ &= #65227;ﻴﺐ ﮔﻴﺮﻯ ﻣﺎﻧﻨﺪ &= #64400;ﺎﺭ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65166;ﺩﻯ ﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﻫ= ﻨﺮﻣﻨﺪﺍﻥ ﻣﺎﺩﻯ' ﺷﺎ= ;ﻳﺪ ﻓﺮﺻﺖ ﺁﺯﻣﺎﻳ&#= 65206; ﺁﻧﺮﺍ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ'ﮐﻪ ﺑﺒ&= #65268;ﻨﻨﺪ ﮐﺎﺭ ﻫﻨﺮﻯ ﺧﻮ&= #65193;ﺷﺎﻥ ﭼﻘﺪﺭ ﺑﺎ ﺍﻳﺪ&= #65257; ﺃﺻﻠﻰ ﺩﺭ ﺫﻫﻨ&= #65208;ﺎﻥ ﻣﻄﺎﺑﻘﺖ ﺩﺍﺭ&#= 65193; ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻧ&= #65240;ّﺎﺷﺎﻥ ﺗﺠﺮﻳﺪﻯ ﻭ ﮐﻮ&= #65169;ﻴﺴﻢ ﻣﺎﻧﻨﺪﻯ'ﮐﻪ ﺣ&= #65176;ﻰ ﻣﻮﺿﻮﻉ ﻗﺒﻠﻰ &= #65261; ﺫﻫﻨﻰ ﺩﺭ ﮐﺎﺭ = ﻫﻨﺮﻯ ﺧﻮﺩ ﻧﺪﺍﺭﻧﺪ'&= #65247;ﺎﺯﻡ ﻫﻢ ﻧﻤﻴﺪﺍﻧﻨ&#= 65194; ﮐﻪ ﻣﻘﺎﻳﺴﻪ ﮐ&= #65166;ﺭ ﺧﻮﺩﺭﺍ ﺑﺎ ﻃﺮ&= #65187;ﻬﺎﻯ ﻗﺒﻠﻰ ﺧﻮﻳﺶ ﻨ&= #65252;ﺎﻳﻨﺪ. ﮔﻮﺋﻰ ﻣﻴﻤﻮﻥ &= #65197;ﺍ ﺑﻨﻘّﺎﺷﻰ ﺁﻣ= 5262;ﺯﺵ ﺩﺍﺩﻩﺍﻧﺪ.ﻳﺎ &= #64380;ﻮﻥ ﻃﻔﻞ ﻳﮑﺴﺎﻟﻪ'&= #65197;ﻧﮕﻬﺎ ﺭﺍ ﺩﺭﻭﻥ ﻫﻢ ﻣ= ﻴﺒﺮﺩ'ﻭﻣﻮﺿﻮ&#= 65225; ﻭ ﻃﺮﺡ ﻗﺒﻠﻰ ﻧ= ﺪﺍﺭﺩ.ﻭ ﻟﺬﺍ ﺭﻭﺍﻥ &#= 64400;ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺍﺯ ﺍﻳﻦ = ﮔﻮﻧﻪ ﻧﻘّﺎﺷﻰﻫﺎﻯ = 5169;ﻰ ﻣﻮﺿﻮﻉ 'ﺑﺮﺍﻯ = ﺷﻨﺎﺧﺖ ﻣﻌﻀﻠﺎﺕ ﺭﻭﺍ&#= 65255;ﻰ ﻧﻴﺎﺯ ﺧﻮﺩ ﺍﺳ&= #65176;ﻔﺎﺩﻩ ﻣﻴﮑﻨﻨﺪ ﮔﻮﺋ&#= 65264; ﺑﻴﻤﺎﺭ ﺧﻮﺩﺵ &= #65259;ﻢ ﻧﻘّﺎﺷﻰ ﺭﺍ ﮐ&#= 65198;ﺩﻩ ﺑﺎﺷﺪ.ﻭﻟﻰ ﻫﺮ&= #64380;ﻪ ﺗﺎﺑﻠﻮﺋﻰ ﻣﻮ&#= 65215;ﻮﻉ ﺑﻬﺘﺮ ﻭﻣﻌﻘﻮ&#= 65245; ﺗﺮ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﺪ'ﺩﻟﻴﻞ ﮐﻤﺎﻝ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ ﺍﺳﺖ.ﺣﺘﻰ ﺍﮔﺮ = ﺑﺼﻮﺭﺕ ﺗﻘﻠﻴﺪ ﻭ ﮐﺎﭘ&= #65264; ﮐﺮﺩﻥ ﺃثر ﻃﺒ= 5268;ﻌﺖ'ﻳﺎ ﺍﺯ ﺗﺎﺑﻠﻮﻯ ﺩ&= #65267;ﮕﺮﻯ </spa= n>ﺑﺎﺷﺪ. ﻭﻋﻠ= 17;ﺖ ﻳﺄس ﻭﺣﻴﺮﺕ ﻭ&#= 65191;ﺴﺘﮕﻰ ﺍﺯ ﮐﺎﺭ ﻫﻨﺮﻯ'= ﻭﺣﺘﻰ ﺍﺯ ﺧﻮﺩ ﺯﻧﺪﮔ&= #65264; ﺑﺸﺮﻯ ﺩﺭ ﻫﻨﺮ&= #65251;ﻨﺪﺍﻥ ﻣﺎﺩﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﻫﻤﻴﻦ ﻧﺪﺍﺷﺘ&#= 65254; ﺍﻟﮕﻮﻯ ﻓﮑﺮﻯ &= #65261; ﺭﻭﺣﻰ ﺍﺳﺖ.ﻭﻧ&= #65258;ﻫﻨﺮﻣﻨﺪﺍﻥA= 166;ﻟﻬﻰ.ﺯﻳﺮﺍﻫ᥷= 8;ﭼﻪ ﻫﻨﺮﻣﻨﺪ ﺍﻟﻬ&#= 1740; ﺪﺭﻣﻘﺎﻡ ﺍﻟﻬ&#= 65264; ﺑﺎﻟﺎﺗﺮ ﺑﺎﺷ&#= 65194;' </spa= n>ﮐﻤﺎﻝ ﺭﻭﺣʌ= 64; ﻭﻧﻮﻋﻰ ﺑﺎﻟﺎﺗﺮ ﺭﺍ ﺑ&= #65198;ﺍﻯ ﺣﻴﺎﺕ ﻫﻨﺮﻯ ﻓ&= #65198;ﺍﻫﻢ ﻣﻴﮑﻨﺪ. ﮔﺎﻫﻰ = ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣﺎﺩﻯ ﻏﻴﺮ ﺍﻟ&= #65260;ﻰ' ﮐﻪ ﻣﺪﺍﻡ ﻗﺼﺪ = ﺗﮑﻤﻴﻞ ﺁثاﺭ ﺧﻮﺩ می @= 345;ﺮﺩﺍﺯﻧﺪ'ﻣﻴᤨ= 5;ﻮﻳﻨﺪ ﮐﻪ ﻣﻴﺨﻮﺍﻫﻨ&#= 65194; ﺑﺪﻧﺒﺎﻝ ﭼﻴﺰ&#= 65263; ﻣﻮﺟﻮﺩ ﺍﺯ ﻗﺒ&= #65246; ﺑﺮﺳﺪ. ﻳﺎ ﻫﻤﺎ= ﻥ ﺍﻳﺪﻩ ﺩﺭ ﺫﻫﻦ = ﺧﻮﺩ.ﻭ ﺩﺭ ﻭﺍﻗﻊ ﻧﺘﻴ&= #65184;ﻪ ﻓﻄﺮﺕ ﺗﮑﺎﻣﻞ &= #65183;ﻮﺋﻰ ﺭﻭﺡ ﻫﺮ ﻣﻮﺟﻮ&= #65193; ﺍﺳﺖ. ﮐﻪ ﻣﻴﺨﻮ= ﺍﻫﺪ ﺑﺎﻟﮕﻮﻯ ﺑﺎﻟ&#= 65166;ﺗﺮﻯ ﺑﺮﺳﺪ. ﮔﻮﺋﻰ ﻣ= ﻴﺨﻮﺍﻫﻨﺪ ﺍﺧﺘﺮﺍﻉ ﺩﺳﺘ&#= 64405;ﺎﻫﻰ ﮐﻨﻨﺪ' ﻳﻚ ﺍﻣﮑ= ﺎﻥ ﻃﺒﻴﻌﻰ ﺭﺍ ﭘﻴ&= #65194;ﺍ ﮐﻨﻨﺪ'ﮐﻪ ﺍﺯ ﻗ= ﺒﻞ ﺑﻮﺩﻩ'ﻭﻟﻰ ﻫﻨ&= #65262;ﺯ ﺑﺼﻮﺭﺕﻣﺎﺩﻯ &#= 65175;ﺤﻘﻖ ﻧﻴﺎﻓﺘﻪ.ﻳﺎ ﺑ&= #65212;ﻮﺭﺕ ﻣﺎﺷﻴﻦ ﻣﻮﻧﺘ&#= 65166;ﮊ ﻧﺸﺪﻩ ﺍﺳﺖ.ﭘس &= #65165;ﻳﻦ ﻣﺨﺘﺮﻉ ﻧﺪﺍﻧ&#= 65204;ﺘﻪ ﺗﻘﻠﻴﺪ ﺍﺯ ﻣﻘ&= #65166;ﻣﻰ ﻣﻴﮑﻨﺪ'ﮐﻪ ﺣﺎ&= #65215;ﺮ ﺑﺎﻋﺘﺮﺍﻑ ﻧﻴ&#= 65204;ﺖ'ﮐﻪ ﻣﺪﺑّﺮ ﺍﻟﻬی = 705;اﺭ ﻫﻨﺮﻯ ﻭ ﻋﻤﻠﻰ = ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﻣﺴﺄ&#= 65247;ﻪ ﻭﺟﻮﺩ ﺍﺯ ﻗﺒﻞ = ﺭﺍ'ﺍﻭﮔﺴﺘﻴﻦ ﻋﺎﺭﻑ ﻣﻄﺮﺡ ﮐ&= #65198;ﺩﻩ ﺍﺳﺖ.ﮐﻪ ﻣﻴﮕﻮ&= #65267;ﺪ ﺍﮔﺮ ﺑﺤث ﻭﺟﺴ&#= 65176;ﺠﻮﻯ ﭼﻴﺰﻯ ﺭﺍ ﺩﺍﺭ&= #65267;ﻢ'ﻳﻌﻨﻰ ﺍﺯ ﻗﺒﻞ ﻭﺟﻮﺩ = ﺩﺍﺷﺘﻪ ﺍﺳﺖ.ﻭﻣﻌﺘﻘﺪ&#= 65267;ﻢ' ﮐﻪ ﻫﺴﺖ ﻭﺩﻧﺒ&= #65166;ﻝ ﺍﻭ ﻣﻴﮕﺮﺩﻳﻢ &= #65165;ﻳﻦ ﻭﺟﻮﺩ ﺍﺯ ﻗﺒﻞ = ﺩﺭ ﻫﺰﺍﺭﺍﻥ ﺍﻣﻮ&#= 65197; ﻣﺎﺩﻯﻘﺎﺑل ﻔ= 5198;ﺽ ﺍﺳﺖ.ﻭﻟﻰ ﺩﺭ ﺍ= ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ'ﻳﻚ ﺣﻘﻴ&= #65240;ﺖ ﺑﺮﺗﺮ ﻣﻮﺟﻮﺩ &= #65193;ﺍﺭﺩ' ﮐﻪ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﻭ ﻣﺪﺑّﺮﺍﻥ ﺍ&#= 65247;ﻬﻰ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻣﻴﺪﺍﻧﻨﺪ.ﮐﻪ &= #65251;ﺎ ﻫﻤﺎﻥ ﺭﺍ ﺁﻳﻨ&= #65194;ﻩ ﺧﻮﺩﻣﺎﻥ ﻣﻴﮕ&#= 65262;ﺋﻴﻢ.ﺍﮔﺮ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #64344;ﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻧﻰ ﻭﺗﮑﺎ&#= 65251;ﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﺭﺍ ﻳﺎﻓﺘﻪ ﺑﺎ&= #65207;ﻴﻢ. ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺪﻧﺒﺎﻝ ﻣﻮﺟ&#= 65262;ﺩ ﺧﺎﺭﺝ ﺍﺯ ﺧﻮﺩ = ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65251;ﻴﮕﺮﺩﻧﺪ. ﻭﻟﻰ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﻣﺎﺩﻯ ﺑﺪﻧﺒﺎ&#= 65245; ﻣﻮﺟﻮﺩ ﺍﺯ ﻗﺒ&= #65246; ﻭ ﻓﺮﺿﻰ ﺧﻮﺩ ﺭ= ﺍ' ﻫﻤﺎﻥ ﺑﺎﺯﻯ ﺁ&= #65247;ﻮﺩﮔﻰ ﻫﺎﻯ ﻧﻔس ﺍﻣّ= 5166;ﺭﻩ ﻭﻋﻘﺪﻩ ﺩﺍﺭ ﺧ&= #65262;ﺩ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65256;ﺪ ﻧﻔس ﭘﺮﺳﺘﻰ ﺩ&#= 65165;ﺭﻧﺪ.ﮐﻪ ﺧﻮﺩ ﻫﻨﻮﺯ ﻳﻚ = ﻣﻮﺟﻮﺩ ﺣﻘﻴﺮ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ'ﮔﺮﭼﻪ ﺍﺯ ﺭﻭﺍﻥ ﺣﻴﻮ&= #65165;ﻧﺎﺕ ﺩﻳﮕﺮ ﺑﺮﺗﺮ ﻭ = ﺷﺮﺍﻓﺖ ﺩﺍﺭﺩ.ﻭﻟﻰ ﺍﺯ = ﻓﺮﺍﻭﺍﻥ ﺳﻄﻮﺡ ﺑﺮﺗﺮ ﺁ&= #65267;ﻨﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﻭ ﻓ= ﻮﻕ ﺑﺸﺮﻯ'ﺩﺭ ﻋﻤﻖ = ﺣﻘﺎﺭﺕ ﻭ ﺯﺷﺘﻰ ﻭ ﺁﻟﻮ= ﺩﮔﻰ ﻣﻴﺒﺎﺷﻨﺪ.<o:p></o:p>= ﺍﺑﺪﺍﻉ= ﻫﻨﺮﻯ' ﻫﻤﺎﻥ ﺗﺬﮐّﺮ &#= 65261; ﺑﻴﺎﺩ ﺁﻭﺭﺩﻥ &= #65239;ﺒﻠﻰ </spa= n>ﻧﻴﺴﺖ' ﮐﻪ ﺍ= 5235;ﻠﺎﻃﻮﻥ ﺍﺯ ﺁﻣﻮﺯﺷﻬﺎ&#= 65263; ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﻣﻴﮕﻮﻳﺪ.ﺑﻠﮑ&#= 65258; ﻳﻚ ﮐﺎﺭ ﻭ ﺳﻌﻰ= ﻭﻣﺮﺍﺟﻌﻪ ﻭ ﻣﺠﺎﻫﺪﻩ ﺍﻧ&= #65204;ﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﺑﺮﺍ&= #65263; ﺭﻭﺷﻦ ﮐﺮﺩﻥ ﻣ&= #65262;ﺿﻮﻉ ﻣﻴﮕﻮﺋﻴﻢ'ﮐﻪ &= #65165;ﻓﻠﺎﻃﻮﻥ ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﻭ = ﺗﺠﺮﺑﻴّﺎﺕ ﻳﻚ ﺭﻭﺡ ﺍﻧﺴﺎ&= #65255;ﻰ ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣ&#= 65248;ﺎﺕ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘ&= #65268;ﺸﻴﻦ ﺑﺸﺮﻯ'ﻣﻴﮕﻮﻳ&#= 65194; ﮐﻪ ﺩﺭ ﺗﻮﻟﺪ ﮐ= ﻨﻮﻧﻰ' ﺑﺎﻋث ﺍﻣﮑﺎﻥ &#= 65235;ﻬﻢ ﻭ ﺑﺎﻭﺭ ﮐﺮﺩﻥ = ﺣﻘﺎﻳﻖ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﺍ&= #65199; ﻗﺒﻞ ﻗﺪﺭﺕ ﻓﻬ&= #65250; ﺁﻥ ﺩﺭ ﮊﻧﺘﻴﻚ = ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ ﻭﺟﻮﺩ &= #65193;ﺍﺷﺘﻪ ﺍﺳﺖ.ﻟﺬﺍ ﻫﻨﺮ&= #65251;ﻨﺪﺍﻥ ﻣﺎﺩﻯ ﺩﺭ ﺣﺪﻭ&= #65193; ﻫﻤﺎﻥ ﻗﺎﺑﻠﻴ&#= 1617;ﺘﻬﺎﻯ ﺍﺩﺭﺍﮐﻰ ﻭ ﻋﻘ&= #65248;ﻰ'ﻧﺘﻴﺠﻪ ﺁﻣﻮﺯﺷﻬﺎﻯ ﺗ&#= 65262;ﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺧﻮﺩ' ﻣ= ﻴﺘﻮﺍﻧﺪ ﻫﻨﺮ ﻧﻤﺎﺋﻰ ﮐ&= #65256;ﺪ. ﭼﻪ ﺩﺭ ﺭﺳﻢ ﻭ ﻧ= ;ﻘّﺎﺷﻰ' ﻳﺎﺩﺭ ﻫﻨﺮ ﻣﻮ&= #65203;ﻴﻘﻰ'ﻭ ﺣﺘﻰ ﺑﻴﺎﻧﺎﺕ &= #65227;ﻘﻠﻰ ﻭﺣﮑﻤﺘﻬﺎﻯ ﻓ&#= 65248;ﺴﻔﻰ'ﻭﻟﻰ ﺍﻳﻦ ﺗﺬﮐّﺮ ﻫ&#= 65256;ﺮﻣﻨﺪ ﻣﺎﺩﻯ'ﻣﻨﺠﺮ ﺑ&= #65176;ﻌﺎﻟﻰ ﺑﻴﺸﺘﺮ ﺩﺭ ﮐﺎ&= #65197; ﻫﻨﺮﻯ'ﻳﺎ ﮐﺎﺭ = ﻋﻘﻠﻰ ﺍﻭ ﻧﻤﻴﺸﻮﺩ.ﮐ&= #65258; ﺣﺘﻰ ﺿﻌﻴﻒ ﺗﺮ = ﺍﺯ ﺁﻣﻮﺯﺷﻬﺎﻯ ﻗ&#= 65170;ﻠﻰ ﺍﺭﺍﺋﻪ ﺧﻮﺍﻫ&#= 65194; ﺩﺍﺩ.ﺯﻳﺮﺍ ﺗﺰ&= #64400;ﻴﻪ ﻧﻔس ﻧﮑﺮﺩﻩ'ﮐ&#= 65258; ﺣﺘﻰ ﺁﻟﻮﺩﮔﻰ &= #65259;ﺎﻯ ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ' ﺩﺭ= ﻫﻤﻴﻦ ﺯﻧﺪﮔی کنوﻧ᥾= 4; ﺧﻮﻳﺶ'ﺩﺭ ﺳﺎﺧﺘﻤﺎﻥ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣی ﺨﻮﺩ ﻋﻴ&#= 65168; ﻭ ﻧﺎﺗﻮﺍﻧﻰ ﻫ&= #65166;ﺋﻰ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩ&#= 65257; ﺍﺳﺖ. ﻭﻟﻰ ﺳﺎﻟ= ﻚ ﻧﻪ ﻓﻘﻂ ﺑﺎ ﺗﺰ= ﮐﻴﻪ ﻧﻔس ﻫﺮﭼﻪ ﺑﻴ&#= 65208;ﺘﺮ'ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺗﮑﺎﻣﻠﻰ &= #65191;ﻮﺩﺭﺍ ﺑﻴﺎﺩ ﻣﻴﺂﻭﺭ&#= 65193;'ﮐﻪ ﺣﺘﻰ ﺳﻄﻮﺡ ﺟﺪ&= #65267;ﺪﻯ'ﻧﺘﻴﺠﻪ ﺳﻌﻰ ﻭﻣﺠﺎﻫﺪ&#= 65257; ﮐﻨﻮﻧﻰ ﺧﻮﺩ ﺑ&= #65194;ﺳﺖ ﻣﻴﺂﻭﺭﺩ.ﮐﻪ ﺍ&= #64404;ﺮ ﻣثلا ﻧﻘّﺎﺵ ʋ= 69;ﻮﺩﻩ'ﺍﮐﻨﻮﻥ ﻧﻘﺎﺷﻰ ﺑﻬﺘﺮ&#= 65263; ﻣﻴﺴﺎﺯﺩ.ﻭ ﻳﺎ = ﺷﺎﻋﺮ ﺑﻮﺩﻩ ﻭ ﺍﮐﻨﻮ&= #65253; ﺷﻌﺮ ﺑﻬﺘﺮﻯ<sp= an dir=3DLTR> </spa= n>ﺍﺭﺍﺋﻪ ﻣﻴʋ= 94;ﻫﺪ. ﻭﻟﻰ ﺁﻥ ﺳﺎﻟﻚ = ﺿﻤﻨﺎ ﺍﺯ ﮐﻤﺎﻟﺎﺕ ﭘ&= #65268;ﺮ ﺭﻩ ﺭﻓﺘﻪ'ﻭﻳﺎ = ﺑﺮﺍﻯ ﻣﻘﺎﻡ ﺑﺮﺗﺮ ﺍ&= #65199; ﺧﻮﺩ ﺍﺳﺘﻔﺎﺩ&#= 65257; ﻣﻴﮑﻨﺪ.ﮐﻪ ﮐﺎ&= #65197; ﻫﻨﺮﻯ ﺧﻮﻳﺶ ﺭ&= #65165; ﭼﻨﻴﻦ ﺑﻴﺸﺘﺮ &= #65165;ﺯ ﺳﺎﺑﻖ ﻭ ﺍﺣﺘﻤ&= #65166;ﻟﺎﺕ ﺍﮐﻨﻮﻧﻰ ﺧﻮﺩ &= #65169;ﺪﺳﺖ ﻣﻴﺂﻭﺭﺩ.ﺯﻳﺮ&#= 65165; ﺣﻘﻴﻘﺖ ﺑﺮﺗﺮ &= #65183;ﺴﺘﻦ ﺩﺭ ﺭﻭﺡ ﻭ ﺷﻬﻮ= ﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65165;ﺳﺖ'ﮐﻪ ﺁثاﺭﻯ ﻫﻨﺮﻯ = 5261; ﺷﻌﺮﻯ ﻭ ﻓﮑﺮﻯ = ﻭ ﻏﻴﺮﻩ ﺑﻮﺟﻮﺩ &= #65251;ﻴﺂﻭﺭﺩ.ﺍﻣﺎ ﺍﮔﺮ ﺣﻘﻴﻘﺖ ﺷ&= #65260;ﻮﺩﻯ ﺑﺮﺗﺮﻯ ﻫﻢ ﺑﺘ&= #65262;ﺍﻥ ﮐﺴﺐ ﮐﺮﺩ'ﭘس ﺁ&= #1579;اﺭﻫﻨﺮﻯ ﺑﻬﺘﺮﻯ ﺑﺘﻮﺍ&#= 65253; ﺍﺭﺍﺋﻪ ﮔﺮﺩﺩ.&= #65261;ﻏﻴﺮﺳﺎﻟﮑﺎA= 253; ﻫﻨﺮﻣﻨﺪ ﺩﺭﻫ&#= 65198; ﺭﺷﺘﻪ' ﻗﺎﺩﺭ ﺑ= ﺒﺮﺗﺮ ﺍﺯ ﺳﻄﺢ ﮐﻤﺎﻟ&= #65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ' = ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺗﻮ&#= 65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ' ﻧﻤﻴﺘ&= #65262;ﺍﻧﻨﺪ ﺑﻬﺘﺮ ﺍﺭﺍﺋﻪ &= #65169;ﺪﻫﻨﺪ.ﻭ ﻫﻤﭽﻨﺎﻥ ﺑﺪﻭ&#= 65197; ﻣﺪﺍﺭﻫﺎﻯ ﻗﺒ&#= 65248;ﻰ ﺧﻮﺩ ﻣﻴﮕﺮﺩﻧ&#= 65194;.ﮐﻪ ﺣﺘﻰ ﺑﺨﺎﻃﺮ ﻗ&= #65260;ﻘﺮﺍ ﻭﮐﺎﺭﻣﺎﻯ ﺭﻭ&#= 65199; ﻣﺮﻩ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﺧﻮﺩ'ﺩﺭ ﮔﻨﺎﻫ&= #64401;ﺎﺭﻯ ﻭ ﺳﺘﻤﮑﺎﺭﻯ'ﺩ&= #65261;ﭼﺎﺭ ﺩﺍﺩﻩ ﻫﺎﻯ ﻣﺤ&= #65194;ﻭﺩﺗﺮ ﻭﺗﻨﮓ ﺗﺮ ﻗﺮﺍ&= #65197; ﻣﻴﮕﻴﺮﻧﺪ'ﮐﻪ &= #65207;ﺎﻳﺴﺘﻪ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258; ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ = ﻫﺎﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﻣﻴ&= #65208;ﻮﻧﺪ.<o:p></o:p> ﮐﺎﻣﻠﺎ= ﻥ ﺍﻟﻬﻰ ﺣﺘﻰ ﺑﺮ&= #65165;ﻯ ﻫﻨﺮ ﻧﻤﺎﺋﻰ ﻫ&= #65256;ﺮﻫﺎﻯ ﺧﻮﺩ'ﺑﺪﻧﺒﺎﻝ &= #65251;ﻮﺿﻮﻉ ﺑﺮﺗﺮﻯ ﻧﻴﺴﺘ&#= 65256;ﺪ. ﭼﻮﻥ ﻫﻨﻮﺯ ﺍﺯ = ﺁﻥ ﺧﺒﺮﻯ ﻫﻢ ﻧﺪﺍ&= #65197;ﻧﺪ'ﮐﻪ ﺑﺨﻮﺍﻫﻨﺪ ﺁﻧ&#= 65260;ﺎ ﺭﺍ ﺑﮑﺎﺭ ﺑﮕﻴ&= #65198;ﻧﺪ. ﺑﻠﮑﻪ ﺩﺍﺩﻩﻫ&#= 65166;ﻯ ﺍﻟﻬﻰ'ﻣﻨﺎﺳﺐ &= #65203;ﻄﺢ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﭘﻴﺮﻭﺍﻥ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﺑﺪﺳﺖ ﻣﻴ&= #65154;ﻭﺭﻧﺪ. ﻭ ﺁﻧﺮﺍ ﻣﻮﺿﻮ&= #65225; ﻫﻨﺮﻧﻤﺎﺋﻰ ﺧ&#= 65262;ﺩ ﻣﻴﮑﻨﻨﺪ.ﭼﻪ ﺩ&= #65197; ﺑﻴﺎﻧﺎﺕ ﻋﻘﻠ&#= 65264; ﺑﺮﺗﺮ ﻭ ﺟﺪﻳﺪ'= ﻭ ﭼﻪ ﺩﺭ ﻫﺮ ﮐﺎﺭ= ﻫﻨﺮﻯ'ﭼﻮﻥ ﻧﻘّﺎﺷﻰ ﻭ ﺭﻭ&#= 65205; ﺯﻧﺪﮔﻰ ﻭ ﺳﻠﻴ&= #65240;ﻪ ﻫﺎﻯ ﻣﺨﺘﻠﻒ ﺩ&= #65267;ﮕﺮ. ﻭ ﻫﻨﺮﻣﻨﺪﺍﻥ &= #65231;ﻴﺮ ﺍﻟﻬﻰ ﭼﻨﺎﻥ ﺩ&= #65165;ﺩﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﻧﺪ&= #65165;ﺭﻧﺪ'ﻭ ﺁﻧﭽﻪ ﮐﻪ ﺍﺯ ﺗ= ﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺩﺍﺷﺘ&#= 65256;ﺪ ﻧﻴﺰﺃﻧﺪﮐﻴﺎ= 5199; ﺩﺳﺖ ﺩﺍﺩﻩﺍﻧ&#= 65194;'ﻭ ﺑﺠﺎﻯ ﺍﻟﻬﻰ ﺗ&= #65198; ﺷﺪﻥ ﺩﺭ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﺧﻮﺩ' ﺣﻴ= ﻮﺍﻧی ﺘﺮ ﻭﺣﺘﻰ ﺑﺪﺭ&= #65183;ﻪ ﮔﻴﺎﻫﻰ ﻭﺟﻤﺎ&#= 65193;ﻯ ﺑﺎﺯﮔﺸﺘﻪﺍﻧ= 5194;. ﺗﺎ ﺗﮑﺮﺍﺭ ﮔﺬ&= #65207;ﺘﻪ ﻫﺎ ﺭﺍ ﺑﮑﻨﻨﺪ = . ﭘس ﺗﻨﺰﻳﻞ ﻫﺎﻯ ﻋ&= #65240;ﻠﻰ ﻭ ﻫﻨﺮﻯ ﻫﻨﺮﻣ&= #65256;ﺪﺍﻥ ﻣﺎﺩﻯ'ﻫﻴﭻ ﺍﺑ&= #65194;ﺍﻋﻰ ﺟﺪﻳﺪ ﺑﻬﻤﺮﺍ&#= 65257; ﻧﺪﺍﺭﺩ.ﻭﻟﺬﺍ &= #65259;ﻨﺮﻧﻤﺎﺋﻰ ﻫﺎﻯ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ'ﻣﺪﺍﻡ ﺑﻬﺘﺮ ﻭﺯﻳﺒﺎ&#= 65175;ﺮ ﻭﺟﺎﻟﺐ ﺗﺮ ﺍﺳ&= #65174;.ﻭﻟﻰ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65166;ﺩﻯ ﺩﺭ ﻓﮑﺮ ﻭ ﻫﻨﺮ= ﻭ ﺳﻠﻴﻘﻪ ﻫﺎﻯ ﺯ&= #65255;ﺪﮔﻰ'ﻣﺪﺍﻡ ﺣﻘﻴﺮﺗﺮ ﻭﺑﻰ &= #65251;ﺤﺘﻮﺍ ﺗﺮ ﻣﻴﺸﻮﺩ ﻭ ﺍ= ﻟﺒﺘﻪ ﻧﺎﻇﺮﺍﻥ ﻭ ﺩﻳ&= #64405;ﺮﺍﻥ ﺁﻟﻮﺩﻩ ﺭﻭﺍﻥ'&= #65251;ﺎﻧﻨﺪ ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ &= #65203;ﺘﺎﻳﺶ ﮔﺮ ﺍﻭ ﺧﻮﺍﻫﻨ&= #65194; ﺑﻮﺩ.ﻭ ﻋﺼﺮ ﮐﻨ= ﻮﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ'ﺑﻄ&= #65262;ﺭﮐﻠّﻰ ﺑﺎ ﺯﻳﺒﺎﺋﻰ ﺻ&= #65256;ﻌﺖ ﻭ ﺗﮑﻨﻴﻚ ﺧﻮﺩ'= ﺧﻴﻠﻰ ﺑﻴﺶ ﺍﺯ ﻧﺴﻠﻬ&= #65166;ﻯ ﻗﺒﻠﻰ' ﺳﻠﻴﻘﻪ = ﻭﺫﻭﻕ ﻭﻫﻨﺮ ﺷﻨﺎﺳﻰ &= #65261; ﺧﻮﺩ ﺍﺩﺭﺍﮐﻰ &= #64344;ﻴﺪﺍ ﮐﺮﺩﻩﺍﻧﺪ . ﮐﻪ= ﻃﺮﻓﺪﺍﺭ ﻧﻘّﺎﺷﺎﻧﻰ ﭼ= 5262;ﻥ ﭘﻴﮑﺎﺳﻮ ﭼﻨﺎ&#= 65253; ﺯﻳﺎﺩ ﻣﻴﺸﻮﻧ&#= 65194;'ﮐﻪ ﺗﺎﺑﻠﻮﻫﺎﻯ ﺍ&#= 65261;ﺭﺍ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺩ&#= 65261;ﻟﺎﺭ ﻣﻴﺨﺮﻧﺪ.ﻭ ﻧﺪ&= #65165;ﻧﺴﺘﻪ ﻟﺬﺗﻰ ﻧﻤﻰ ﺑﺮ&= #65255;ﺪ.ﺗﻨﻬﺎ ﻟﺬﺕ ﺁﻧﻬﺎ ﺍﻇ&= #65260;ﺎﺭ ثرﻭﺗﻤﻨﺪﻯ ﺧA= 262;ﺩ'ﺩﺭ ﺑﻴﻦ ﺍﻣثاﻝ ث= 85;ﻭﺗﻤﻨﺪ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧ&= #65194;.ﮐﻪ ﺟﺰ ﻗﻬﻘﺮﺍﻯ ﺑ&= #65268;ﺸﺘﺮ ﺭﻭﺍﻧﻰ ﺍﻧﺴﺎ&#= 65253; ﻧﻴﺴﺖ'ﺭﻳﺎﮐﺎ&#= 65197;ﻯ ﻭ ﻏﺮﻭﺭ ﻭﺟﻬﺎ&= #65247;ﺖ ﻧﺴﺒﻰ ﺧﻮﺩ. ﺍﺑ= ﺪﺍﻉ ﺟﺪﻳﺪ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﻟﻬﻰ ﻣﻌﻨﻰ ﺍ&= #65169;ﺪﺍﻉ ﻭﺯﻳﺒﺎﺋﻰ ﺩﺍ&#= 65197;ﺩ.ﮐﻪ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ = ﻧﻴﺎﻣﺪﻩ ﻓﻮﻕ ﺑﺸﺮﻯ ﺗﻨ&= #65200;ﻳﻞ ﻋﻘﻠﻰ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻣﻴ= ;ﮑﻨﻨﺪ.ﻭﻣﮑﺎﻧ&= #65268;ﺰﻡ ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ &= #65261; ﺍﻋﻤﺎﻝ ﺫﻫﻨﻰ &= #65261; ﻋﻘﻠﻰ ﺑﺎﺯﻳﭽ&#= 65258; ﻣﻘﺪﺍﺭ ﮐﻤّﻰ &#= 65261; ﺷﺪﺕ ﮐﻴﻔﻰ ﻋﻘ&= #65194;ﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﻫ&= #65198; ﮐس ﻣﻴﺒﺎﺷﺪ. ﮔ&= #65198; ﭼﻪ ﮐﺎﻣﻠﺘﺮﻳ&#= 65254; ﺭﻭﺍن هاﻯ ﺍﻭA= 247;ﻴﺎﻯ ﺍﻟﻬﻰ'ﺑﺘﺰﮐﻴ&#= 65258; ﻧﻔس ﻣﻄﻠﻖ ﻧﺮ&#= 65203;ﻴﺪﻩﺍﻧﺪ ﮐﻪ ﺗﻨﻬﺎ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﻟﻠﻪ' ﻣﻄﻠﻘﺎ = ﺁﻟﻮﺩﮔﻰ ﺭﻭﺍﻧﻰ ﻳﺎ ﺭﻭ&= #65187;ﻰ ﻧﺪﺍﺭﺩ.ﺗﻮﻟﺪ&#= 65263; ﻫﻢ ﺑﺠﻬﺎﻥ ﻧﻴ&= #65166;ﺯ ﻧﺪﺍﺭﺩ' ﻫﺮ ﮐس = ﺑﺎﻳﺪ ﺑﻬﻤﺎﻥ ﺩﺭﺟﻪ &= #64344;ﺎﮐﻰ ﻣﻄﻠﻖ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﻟﻠﻪ ﺑﺮﺳﺪ'ﮐ&= #65258; ﺩﺭ ﺃﺑﺪﻳّﺖ ﺑ&#= 65166;ﺯﮔﺸﺖ ﻫﻤﻪ ﺑﺴﻮﻯ ﺧﺪ&= #65165; ﮔﻔﺘﻪﺍﻧﺪ. ﮔﺮ&= #64380;ﻪ ﭘس ﺍﺯ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ ﺗﻮﻟﺪﺍﺕ ﺍﻧﻮ&#= 65165;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ&= #65207;ﺪ'ﮐﻪﺩﺭﺃﺑﺪ= 5267;ّﺖ ﺩﺳﺖ ﺧﻮﺍﻫﺪ ﺩ&= #65165;ﺩ . ﻭ ﻫﺮ ﺭﻭﺡ ﻣﻮ᥶= 3;ﻮﺩﻯ ﺣﺘﻰ ﺭﻭﺡ ﺃﺗﻢ = ﻭ ﻣﺎﺩﻭﻥ ﺃﺗﻢ ﻧ&= #65268;ﺰ ﺯﻣﺎﻧﻰ ﺍﺯ ﻧﺮ&= #65193;ﺑﺎﻥ ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫ&#= 65264; ﻭ ﺣﻴﻮﺍﻧﻰ ﻭ ﺑ= ﺸﺮﻯ </spa= n>ﻭ ﺑﻰ ﻧﻬﺎﻳA= 174; ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺗﺎ = ﺃﺑﺪﻳّﺖ ﺑﻰ ﺍﻧﺘﻬﺎ' ﺑﺎ= ﻳﺪ ﺧﻮﺩ ﺭﺍ ﺑﺎﻳﻦ = ﻫﻤﺎﻧﻰ ﮐﻤﺎﻟﺎﺕ ﻭ ﺻﻔ&= #65166;ﺕ ﺍﻟﻠﻪ ﺑﺮﺳﺎﻧ&#= 65194;' ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺭ&= #65203;ﺎﻧﺪ ﭼﻮﻥ ﻓﺮﻣﺎﻥ ﮐ&= #65254; ﻓﻴﮑﻮﻥ ﺍﻟﻬﻰ &= #65165;ﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑﺪ ﺑ= ﻮﺩﻩ ﻭ ﻫﺴﺖ.ﻭﻟﻮ ﺑﻘ= ﻴﻤﺖ ﺗﮑﺮﺍﺭ ﻣﮑﺮﺭ &= #64400;ﺎﺭﻣﺎﻫﺎ ﻭ ﻗﻬﻘﺮﺍﻫﺎ'ﻭ = ﺗﺤﻤّﻞ ﻣﺠﺪﺩ ﻋﺬﺍﺏ ﺯ&= #65255;ﺪﮔﻰ ﻫﺎﻯ ﻧﻮﻋﻰ'ﺩﺭ = ﺟﻬﻨّﻢ ﻳﺎ ﺟﻬﺎﻧﻮﻡ ﺟ&= #65260;ﺎﻥ'ﮐﻪ ﻣﺎ ﺍﮐﻨﻮﻥ ﺩﺭ = ﺁﻥ ﮔﺮﻓﺘﺎﺭ ﻫﺴﺘ&#= 65268;ﻢ . ﻭﮔﺬﺷﺘﻪ ﻫﺎ ﺭ= ;ﺍ ﺩﻳﺪﻩﺍﻳﻢ.ﮔﺮ&#= 64380;ﻪ ﺣﺘﻰ ﺍﺯ ﺍﺣﺘﻤ&= #65166;ﻝ ﺗﮑﺮﺍﺭ ﻣﺠﺪﺩ &= #65153;ﻥ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﺣ&= #65240;ﻴﺮ ﺭﺍﺩﺭ ﮐﺎﺭﻣﺎ&#= 65259;ﺎ ﺧﺒﺮ ﻧﺪﺍﺭﻳﻢ.&= #64380;ﻮﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ&= #65175;ﺰﮐﻴﻪ ﻧﻔس ﻧﭙﺮﺩﺍﺧ= 5176;ﻪﺍﻳﻢ.<o:p></o:p> ﻫﻨﺮﻣ= ;ﻨﻨﺪﺍﻥ ﻣﺎﺩﻯ ﮐﻪ ﻓﺮﻳ&= #65168; ﺳﺘﺎﻳﺶ ﻧﺎﻇﺮ&#= 65165;ﻥ ﻏﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193;ﺭﺍ ﻣﻴﺨﻮﺭﻧﺪ ﺗﺼ&#= 65262;ﺭ ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ &= #65251;ﻴﮑﻨﻨﺪ.ﻋﻤﻠ= 5166; ﭼﻴﺰﻯ ﺍﺯ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺭﺍ ﻧﺪﺍﺭﻧﺪ.ﺑ&= #65248;ﮑﻪ ﺍﺯ ﻧﻔس ﺍﻣّﺎ= 5197;ﻩ ﻭﺁثاﺭ ﺣﻴﻮﺍA= 255;ﻰ ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﭘ&= #1587; ﺍﺑﺪﺍﻉ ﺍﻳﻨﺎ&#= 65253; ﻫﻴﭻ ﻧﻮﺁﻭﺭﻯ &= #65261; ﺑﺮﺗﺮﻯ ﺟﻮﺋﻰ &= #65259;ﻨﺮﻯ ﻧﻴﺴﺖ'ﮐﻔﺶ ﮐﻬ&= #65256;ﻪ ﺍﻳﺴﺖ'ﮐﻪ ﺩﺭ ﺑ= ﻴﺎﺑﺎﻥ ﻧﻌﻤﺖ ﺷﺪﻩ ﺍﺳ&= #65174;.ﻭ ﻧﺎﻇﺮﺍﻥ ﺑﺪﺗ&#= 65198; ﺍﺯ ﺧﻮﺩ ﻫﻨﺮﻣ&= #65256;ﺪ ﺩﺭ ﺁﻟﻮﺩﮔﻰ ﺭ&= #65261;ﺍﻥ'ﺟﻨﺠﺎﻝ ﺍﺑﺪﺍﻉ ﻭ ﺍﮐﺘ&= #65208;ﺎﻑ ﻭﺯﻳﺒﺎﺋﻰ ﻓﻮ&#= 65237; ﺍﻟﻌﺎﺩﻩ ﺳﺮ ﻣ&= #65268;ﺪﻫﻨﺪ. </spa= n>ﻭ ﮐﺎﺭ ﻫﻨﺮA= 251;ﻨﺪﺍﻥ ﺍﻟﻬﻰ'ﺭﺍ ﺟﺰ ﭼ= ﻨﺪ ﺳﺎﻟﻚ ﺑﺎ ﺁﻧﺎ&= #65253;' ﻭ ﻣﺴﺘﻌﺪﺍﻥ ﺍ&= #65255;ﮕﺸﺖ ﺷﻤﺎﺭﻯ ﺳﺘﺎﻳ&#= 65206; ﻧﻤﻰ ﮐﻨﻨﺪ ﮐﻪ = ﺩﺭ ﻭﺍﻗﻊ ﺗﺸﻮﻳﻖ &= #65251;ﻴﮑﻨﻨﺪ'ﺗﺎ ﻫﻤﻪ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﺍﻟﻬﻰ ﻭﺧﻮﺩﺷ&#= 65166;ﻥ' ﮐﻮﺷﺸﻰ ﺑﻴﺸﺘ&#= 65198; ﺩﺭ ﭘﺎﮐﺴﺎﺯﻯ &= #65197;ﻭﺍﻥ'ﻳﺎ ﻫﻤﺎﻥ ﻋﺒﺎﺩﺍ&#= 65173; ﻣﻘﺒﻮﻝ ﺍﻟﻬﻰ &= #65191;ﻮﺩﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ.ﮐﻪ &= #65259;ﻤﭽﻨﺎﻥ ﺍﺯ ﺍﻟﻬﺎﻣﺎﺕ &= #65261; ﺍﻳﺪﻩ ﻫﺎﻯ ﺑﺎ&= #65247;ﺎﺗﺮ ﺑﺎﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺑﺮﺳﺪ. ﮐﻪ</= span> &#= 65259;ﻤﻪ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺩ&#= 65197; ﺍﻳﻦ ﺧﺎﻥ ﻧﻌﻤ&= #65174; ﺍﻟﻬﻰ ﻫﻢ ﺳﻔﺮ&= #65257; ﮔﺮﺩﻧﺪ. ﺍﻳﻨﮑ&= #65258; ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65166;ﺩﻯ ﺍﺯ ﺍﺣﺴﺎس ﻟﺎ &= #65207;ﻌﻮﺭﻯ ﺩﺭﻭﻧﻰ ﺧﻮﺩ ﻣ&= #65268;ﮕﻮﻳﻨﺪ'ﺍﺯ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5153;ﻧﻬﺎ ﺍﺳﺖ.ﮔﺮﭼﻪ ﺧﻮ&= #65193; ﻧﺴﺒﺖ ﺑﺎﺭﻭﺍ&#= 65185; ﺣﻴﻮﺍﻧﺎﺕ ﺣﻘ&#= 65268;ﺮﺗﺮ'ﺑﺮﺗﺮﻯ ﻫﺎﻯ ﺍﻟﻬﻰ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺣ&= #65240;ﺎﺭت هاﻯ ﺷﺪﻳﺪﻯ ﻧ= 5204;ﺒﺖ ﺑﺒﺮﺗﺮﺍﻥ ﺍﻟ&#= 65260;ﻰ ﻭ ﺍﻧﻮﺍﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺩﺍﺭﻧﺪ.ﻭ ﺳﺮﮔ&= #65198;ﻡ ﭼﺮﻳﺪﻥ ﺩﺭ ﻣﺰ&= #65197;ﻋﻪ ﺳﺮﺳﺒﺰ ﺟﻬﺎﻥ'&= #65169;ﻨﺸﺨﻮﺍﺭ می ﭙﺮﺩﺍﺯﻧﺪ. &#= 65261; ﭼﻮﻥ ﺧﺮ ﻣﺪﺍﺭ'= ﭼﺸﻢ ﺑﺴﺘﻪ ﺑﺪﻭﺭ ﺧ&= #65262;ﺩ ﻣﻴﮕﺮﺩﻧﺪ' ﻭ ﺧ= ﻴﺎﻝ ﺭﻫﺮﻭﻯ ﻭ ﺍﺑﺪ&= #65165;ﻉ ﻭ ﻫﻨﺮﻧﻤﺎﺋﻰ &= #65251;ﻰ ﮐﻨﻨﺪ. ﻫﺮﭼﻪ ﺩ= ﺭﺑﺎﺭﻩ ﻫﻨﺮﻣﻨﺪ ﻣﻴﮕ&#= 65262;ﺋﻴﻢ ﺻﺪ ﺑﺮﺍﺑﺮ ﺩﺭ = ﺑﺎﺭﻩ ﻧﺎﻇﺮﺍﻥ ﻫﻨﺮ&#= 65263; ﺑﺎﻳﺪ ﮔﻔﺖ'ﻭ ﺣ= ﻘﻴﺮﺗﺮﺍﻥ ﺭﺍ ﺳﺘﺎﻳﺶ ﻣﻴ&= #64401;ﻨﻨﺪ'ﮐﻪ ﻣﺰﻳﺪ ﺣﻘﺎﺭﺕ &= #65191;ﻮﺩ ﻭ ﻫﻨﺮﻣﻨﺪﺍﻥ &= #65191;ﻮﺩ ﻣﻴﺸﻮﻧﺪ.<o:p></o:p> ﻫﻨﺮﻣﻨ= ﺪ ﻣﺎﺩﻯﺘﻤﺮﻳﻦ &#= 65261; ﺗﺼﺤﻴﺢ ﮐﺎﺭ ﺧ&= #65262;ﺩ ﻣﻴﮑﻨﺪ. ﻭﻟﻰ ﺗ= ﻨﺰﻳﻞ ﺍﻟﻬﺎﻣﺎﺕ ﻭﺟ&#= 65262;ﻫﺮ ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ'= ﻭﺣﺪس ﻭﺷﻬﻮﺩﻯ ﺭﺍ ﻧ&= #65194;ﺍﺭﻧﺪ.ﮐﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺍ&#= 65247;ﻬﻰ ﻣﺪﺍﻡ ﺩﺭ ﺻﺪﺩ = ﺗﻤﺮﻳﻦ ﻭﺗﻨﺰﻳﻞ ﻭﻣﺎ&#= 65193;ﻯ ﮐﺮﺩﻥ ﻫﺮ ﺩﺍﺩ&= #65257; ﺟﺪﻳﺪ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ ﻫﺴﺘﻨﺪ.ﻫﻨﺮﻣ&#= 65256;ﺪﺍﻥﻤﺎﺩﻯ ﺳﻌﻰ ﺩﺭ ﻧ᥺= 4;ﺎﻡ ﺩﺍﺩﻩ ﻫﺎﻯ ﺟﺪ&= #65267;ﺪﻯ ﻣﻴﮑﻨﻨﺪ'ﮐﻪ ﺳ&= #65198;ﺍﺳﺮ ﺍﺭﺍﺩﻯ ﻭ ﺍﺯ ﻣ= ﺤﻞ ﺳﻄﺢ ﺩﺭﻙ ﻗﺒﻠ&= #65264;'ﻭ ﻗﺪﺭﺕ ﻫﻨﺮﻧﻤ&#= 65166;ﺋﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ.ﺩﺭ &= #65187;ﺎﻟﻴﮑﻪ ﺩﺭ ﻫﻨﺮﻣﻨﺪﺍ&#= 65253; ﺍﻟﻬﻰ'ﺍﻟﻬﺎﻡ &= #65261;ﺣﺪس ﻭ ﺷﻬﻮﺩ ﺩﺭﺳﺖ = ﻟﺎ ﺷﻌﻮﺭﻯ ﻭ ﺑﻰ ﺍ= ﺭﺍﺩﮔﻰ ﺩﺍﺭﻧﺪ.ﭼﻮﻥ ﺩ&= #65197; ﺗﺴﻠﻴﻢ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﻨﺪ'ﮐﻪ ﻣﻨﺠﺮ ﺑﺪﺭﻳﺎ&#= 65235;ﺖ ﺍﻟﻬﺎﻣﺎﺕ ﺟﺪ&#= 65267;ﺪ ﺑﺮﺗﺮﻯ &#= 65251;ﻴﮕﺮﺩﻧﺪ.ﻟﺎ ﺷﻌﻮﺭﻯ ﻭ ﺗﻠﻘ&= #65166;ﺋﻴّﺖ ﻭﻫﺮ ﻃﻮﺭ ﮐﻪ ﺷ= ﺪ' ﻭ ﺍﺻﻄﻠﺎﺣﺎ ﺍ&= #65199; ﺍﻳﻦ ﮔﻮﻧﻪ ﻫﻨ&= #65198; ﻣﻌﻨﻰ ﻋﻘﻠﻰ ﻭ = ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧﺪ. ﮔﺮﭼ&= #65258; ﻣﻌﻨﻰ ﻧﻔﺴﺎﻧ&#= 65264; ﻭﺣﻴﻮﺍﻧﻰ ﺭﺍ &= #65193;ﺍﺭﻧﺪ.<o:p></o:p> ﺍ= ﺩﮐﺎﺭ ﺃﻟﻮﻥ ﭘﻮ ﻣﻴﮕ&= #65262;ﻳﺪ'ﮐﺎﺭ ﻫﻨﺮﻯ ﺩﺭ ﺗﻮﺟ&= #65268;ﻪ ﺁﮔﺎﻫﺎﻧﻪ ﻭ ﺗ&= #65256;ﻈﻴﻢ ﻋﻘﻠﻰ ﻧﻴﺴﺖ. ﺑ= ﻠﮑﻪ ﺳﺮﺍﺳﺮ ﺗﺤﻘﻖ &= #65193;ﺍﺩﻥ ﻣﺎﺩﻯ'ﺩﺭ ﺳﺎﺧ&= #65176;ﻦ ﻭ ﺍﺟﺮﺍ ﺍﺳﺖ.ﻭ= ﺑﺪﻭﻥ ﺍﻳﻨﮑﻪ ﺍﺯ ﻗﺒ&= #65246; ﺍﻳﺪﻩ ﺍﻯ ﺩﺭ ﻫ= ﻨﺮﻣﻨﺪ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻫ= ﺮ ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263;'ﭼﻨﻴﻦ ﺑﺪﻭﻥ ﺍﻃﻠﺎﻉ &= #65239;ﺒﻠﻰ ﺍﺯ ﺍﻳﺪﻩ ﻗﺒﻠ&= #65264; ﻧﻴﺴﺖ.ﮔﺮﭼﻪ ﺍ&= #65267;ﺪﻩ ﻫﺎﻯ ﺍﺯ ﻋﻘﺪﻩ = ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺩﺍﺭﺩ .= ﺑﻘﻮﻝ ﺍﺩﻳﺴﻮﻥ ﻣﺨﺘ&#= 65198;ﻉ ﺩﻩ ﻫﺎ ﺩﺳﺘﮕﺎ&= #65257; ﺟﺪﻳﺪ'ﮐﻪ ﻣﻴﮕ&= #65262;ﻳﺪ ﺑﺪﻧﺒﺎﻝ ﻫﺮ ﻓ&= #64401;ﺮﻯ ﮐﻪ ﺭﻓﺘﻢ'ﮐﻪ ﺗ= ﺤﻘﻖ ﺁﻥ ﺑﺪﻫﻢ ﺳﺮ ﺍ= ﺯ ﻳﻚ ﮐﺸﻒ ﺟﺪﻳﺪ = ﺩﺭﺁﻭﺭﺩﻡ.ﮐﻪ ﺍﺯ ﺁﻥ ﺗﺼﻮﺭﻯ = ﻫﻢ ﻧﺪﺍﺷﺘﻢ.ﻭ ﺍﻳ&= #65254; ﻧﻤﻮﻧﻪ ﻫﺮ ﺍﺑ&= #65194;ﺍﻉ ﻣﺎﺩﻯ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ.ﮐﻪ ﺑﺴﻄﺢ ﺑﺎﻟﺎﺗ&#= 65198;ﺍﻟﻬﻰ ﻧﻤﻴﺮﺳﺪ.ﻭﻟﻰ &= #65251;ﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻣﺨﺘﺮﻋ&#= 65268;ﻦ ﻭﻣﮑﺘﺸﻔﻴﻦ ﺭ&#= 65165; ﺑﺴﻮﻯ ﮐﺸﻔﻴّ= 5166;ﺗﻰ ﺳﻮﻕ ﻣﻴﺪﻫﻨﺪ'&= #64400;ﻪ ﺗﮑﺎﻣﻞ ﺧﻮﺩ ﻣ&= #65192;ﺘﺮﻉ ﻧﻴﺴﺖ.ﻭ ﺍﻟّﺎ &= #65259;ﻨﺮﻣﻨﺪﺍﻥ ﺍﻟﻬﻰ ﺩﺭ ﻋﻴﻦ = ﺑﻰ ﺍﺭﺍﺩﮔﻰ ﻭ ﺗﺴ&= #65248;ﻴﻢ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ' ﻫﻤﭽﻨﺎﻥ = ﺩﺍﺭﺍﻯ اﺭﺍﺩﻩﺍﻯ اﻟA= 260;ﻰ ﻫﺴﺘﻨﺪ'ﮐﻪ ﻣﻴ&= #65176;ﻮﺍﻧﻨﺪ ﺍﻳﺪﻩ ﻫﺎﻯ ﺍﻟ&= #65260;ﺎﻣﻰ ﺧﻮﺩﺭﺍ ﺗﻨﺰﻳ&#= 65246; ﻣﻨﻄﻘﻰ ﺑﺮﺍﻯ &= #65193;ﻳﮕﺮﺍﻥ ﺑﺪﻫﻨﺪ.ﭼﻪ ﺳﻤ&= #65170;ﻮﻟﻴﻚ ﺑﮕﻮﻳﻨﺪ'ﻭ ﻳﺎ = ﺣﺘﻰ ﺑﺼﻮﺭﺕﻗﺎﻧﻮ= 5253; ﻣﺤﺪﻭﺩ ﺩﺭﺁﻭ&#= 65197;ﻧﺪ. ﮐﻪ ﺩﺭ ﺣﻘﻴﻘﺖ = ﻫﻤﻪ ﺍﻣﻮﺭﺍﻳﻦ ﭼﻨ&#= 65268;ﻦ ﻗﺎﻧﻮﻥ ﻣﺤﺪﻭ&#= 65193; ﻭﮐﻠّﻰ ﻧﻴﺴﺖ &#= 65199;ﻳﺮﺍ ﻫﺮ ﺃﻣﺮﻯ ﺩﺭ ﻫ= ﺮ ﻣﻮﺟﻮﺩﻯ ﻭﻣﻮ&#= 65183;ﻮﺩﻳّﺘﻰ ﺷﺮﺍﻳﻂ ﺧﺎﺹ ﺧ&= #65262;ﺩﺭﺍ ﺩﺍﺭﺩ.ﮐﻪ ﺗﻨﻬ&= #65166; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65175;ﺸﺨﻴﺺ ﺗﻔﺎﻭﺗﻬﺎ ﻭ ﻧ&= #65268;ﺎﺯﻫﺎﻯ ﻣﺘﻔﺎﻭﺕ ﺁﻧﺎ&#= 65253; ﺭﺍ ﻣﻴﺪﻫﻨﺪ. ﻭ= ﻧﻪ ﻳﻚ ﻗﺎﻧﻮﻥ ﻋﺎ&= #65249; ﻭ ﮐﻠّﻰ ﻭ ثاﺑ= 5174;. ﺍﻣﺎ ﺭﺍﺑﻄﻪ ﻫ&= #65256;ﺮﻣﻨﺪﺍﻥ ﻣﺎﺩﻯ ﺩﺭ ﮐﺎﺭ = ﻫﻨﺮﻯ' ﺩﺭ ﻣﮑﺘﺐ ﺃﻧﺎ&= #65247;ﻴﺰﺭﻭﺍﻧﻰ ﻭ ﺗﺤﻠﻴﻞ ﺭﻭﺍ&= #65255;ﺸﻨﺎﺳﻰ ﭼﻮﻥ ﻓﺮﻭﻳﺪ' ﻋ= ﻤﻞ ﻫﻨﺮﻯ ﻭ ﻓﻨّﻰ &= #65261; ﺗﮑﻨﻴﮑﻰ ﺭﺍ'ﻧ&= #65176;ﻴﺠﻪ ﺗﺠﺎﺭﺏ ﺷﺨﺺ ﻣ&= #65268;ﺪﺍﻧﻨﺪ'ﮐﻪ ﺍﻟﻬﺎﻡ ﺍﻟﻬی &#= 65256;ﻤﻴﺒﺎﺷﺪ.ﻭﻟA= 264; </spa= n>ﺗﺠﺎﺭﺏ ﺷﺨʌ= 10; ﻧﺘﻴﺠﻪ ﻫﻤﺎﻥ ﺳﺎﻳﺒﺮ&#= 65255;ﻴﺘﻴﮑﻬﺎﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65197;ﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ ﺍﺳﺖ'ﮐﻪ ﺑﺮﺣﺴ&= #65168; ﻣﻨﺎﻓﻊ ﻳﺎ ﻫﺮ = ﭘﻴﺶ ﺁﻣﺪﻯ ﺃﻧﺪﻭﺧ&#= 65176;ﻪ ﺷﺪﻩ'ﻭ ﺭﺑﻄﻰ ﺑ= ﮑﺎﺭ ﻋﻘﻞ ﻭ ﺍﺻﺎﻟﺖ = ﻫﺪﻑ ﺗﮑﺎﻣﻠﻰ'ﭼﻪ ﺭ&= #65203;ﺪ ﺑﺎﻟﻬﻰ ﻧﺪﺍﺭ&#= 65193;.ﻭﻟﻰﺳﺎﻟﻚ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241; ﻭﺩﺭﻭﻥ ﮔﺮﺍﺋ&#= 65264;' ﺑﺠﺎﻯ ﮐﺎﺭﺑﺮ&#= 65193; ﺍﻳﻦ ﺗﺠﺎﺭﺏ ﺯ&= #65255;ﺪﮔﻰ ﺭﻭﺣﻰ ﺧﻮﺩ'ﻫﻤ&= #65258; ﺁﻧﻬﺎﺭﺍ ﺗﺎ ﺁ&= #65255;ﺠﺎ ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ'&= #64344;ﺎﮐﺴﺎﺯﻯ ﻭ ﺗﺨﻠﻴﻪ ﻣﻴﻨ&= #65252;ﺎﻳﻨﺪ ﺗﺎ ﺑﺠﺎﻯ ﺁﻥ ﺁ= ثاﺭ ﺗﺠﺎﺭﺏﺍﻟﻬﻰ &#= 65175;ﺮ ﭘﻴﺮ ﺍﻟﻬﻰ' ﻭﻣ= ﺮﺑّﻴﺎﻥ ﺍﻟﻬﻰ ﻭ ﻣﺪﺑّ&#= 65198;ﺍﻥ ﺍﻟﻬﻰ ﺭﺍ ﺑﮕﺬ&= #65165;ﺭﺩ.ﻭﺳﺮﻣﺎﻳ= 5258;ﻫﺎﻯ ﮔﺬﺷﺘﻪ ﭘﻮﺳﻴ&#= 65194;ﻩﺭﺍ ﻧﻮﺳﺎﺯﻯ ﻣﻰ ﮐ&= #65256;ﻨﺪ.ﮐﻪ ﺑﺎﻳﺪ ﺍﺳﺎس ﮐ&#= 65166;ﺭ ﻧﻴﺮﻭﻣﻨﺪﻯ ﺭ&#= 65165; ﭘﺎﻳﻪ ﮔﺬﺍﺭﻯ &= #64400;ﻨﻨﺪ.ﮐﻪ ﻫﻤﻴﺸﻪ ﺑﺎ ﺗﺨ&= #65248;ﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﺗﺎ ﺗ= ﺠﻠﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧ&#= 65258; ﺍﻟﻬﻰ ﺍﺳ= ;ﺖ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﺑﺨﺼﻮﺹ ﻏﻴﺮﺳ&#= 65166;ﻟﮑﺎﻥ'ﻭ ﺑﻮﻳﮋﻩ ﻫﻨﺮﻣ&#= 65256;ﺪﺍﻥ ﺁﻟﻮﺩﻩ ﺭﻭﺍﻥ'&= #65193;ﺍﻧﺴﺘﻪ ﻳﺎ ﻧﺪﺍﻧﺴﺘﻪ' = ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺳﻄﻮﺡ = ﺑﻴﻤﺎﺭﻯ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﻗ&= #65198;ﺍﺭ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻗﺴ&= #65252;ﺖ ﻣﺤﺴﻮس ﺁﻧﺮﺍ &#= 65169;ﻴﻤﺎﺭﻯ ﻫﺎﻯ ﻋﺼﺒﻰ( نِورز) ﻣﻴﮕﻮ᥾= 7;ﻨﺪ.ﻭ ﻟﺬﺍ ﺁثاﺭ ﻫﻨ= 5198;ﻯ'ﻭ ﻫﺮ ﮐﺎﺭ ﺩﻳﮕﺮ = ﺍﻧﺴﺎﻥ ﺩﺭ ﭘﻨﺪﺍﺭ ﻭﮔ&= #65236;ﺘﺎﺭ ﻭﮐﺮﺩﺍﺭ ﻭ ﺭﻓ&= #65176;ﺎﺭﻫﺎ' ﻫﻤﮕﻰ ﺍﺯ ﻳﻚ ﻧ= ﻮﻉ ﺗﻨﻔّﺶ ﻭﺑﺮﻭ= 5199; ﻭ ﺗﺨﻠﻴﻪ ﺁثا= 5197; ﻣﻨﻔﻰ ﺍﻳﻦ ﻣﺸ&= #64401;ﻠﺎﺕ ﺭﻭﺍﻧﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﮔﻮﺋﻰ ﻫﻨﺮ ﺑﺮﺍﻯ ﺑﻴ&= #65252;ﺎﺭﺍﻥ ﺭﻭﺍﻧﻰ ﻳﻚ ﺩﺍ&= #65197;ﻭ ﻭﺩﺭﻣﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﮐﻪ ﭘﺰﺷﮑﺎﻥ ﺭﻭﺍ&#= 65253; ﺩﺭﻣﺎﻥ'ﺑﻴﻤﺎ&#= 65197;ﺍﻥ ﻧﺴﺒﺘﺎ ﮐﻢ ﺁﺭ&= #65165;ﻡ ﮔﺮﻓﺘﻪ ﺭﺍ'ﺑﺴ&= #65262;ﻯ ﻫﻨﺮﺗﺸﻮﻳﻖ ﻣ&#= 65268;ﮑﻨﻨﺪ.ﮐﻪ ﺷﻔﺎﻯ ﺁﻧﻬﺎ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ.ﺩﺭ ﻭﺍﻗﻊ = ﻣﺎﻧﻨﺪ ﻫﺮ ﺑﺎﺯﻯ ﻭ ﺳﺮ= ﮔﺮﻣﻰ ﺍﺳﺖ.ﮐﻪ ﺍﻧﺴﺎ&= #65253; ﺭﺍ ﺍﺯ ﺧﻮﺩ ﻭﻣ= ﺸﮑﻠﺎﺗﺶ ﺑﻴﺮﻭﻥ ﻣﻴﺒﺮ&#= 65193;.ﮔﻮﺋﻰ ﮐﻮﺩﮐﺎﻥ ﺩﺭ ﺑ&= #65166;ﺯﻯ ﮔﻮﺷﻰ ﺧﻮﺩ' ﺁث&= #1575;ﺭ ﻣﻨﻔﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺧﻮﺩﺭﺍ'ﺍﺯ ﺗﻮ&= #65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺍﺯ ﺧﻮ&= #65193; ﺑﻴﺮﻭﻥ ﻣﻰ ﮐﻨ&= #65194;. ﻭﻧﻮﻋﻰ ﺷﻔﺎﻯ &= #65219;ﺒﻴﻌﻰ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺩ&= #65197; ﺯﻧﺪﮔﻰ ﺑﻴﺮﻭ&#= 65255;ﻴﻤﺎﺩﻯ ﺍﺑﻦ ﺑﺎﺯﻯ ها &#= 64400;ﻤﺘﺮ ﻭ ﺑﻰ ﺃثر' ﺩﺭ ﺁ= ﺭﺍﻡ ﮐﺮﺩﻥ ﻣﺴﺘﻌﺪ&#= 65165;ﻥ ﺭﻭﺍﻧﻰ ﻫﺴﺘﻨ&#= 65194;.ﺑﺨﺼﻮﺹ ﺑﺎﺯﻯ ﻫﺎﺋﻰ ﺩ&= #65197; </spa= n>ﺯﻧﺪﮔﻰ ﮐﻪ A= 165;ﮐثرﺍ ﺩﺭﺟﺎﺗﻰ ﮔﻨﺎ&#= 65257; ﻭ ﺳﺘﻤﮑﺎﺭﻯﺒ&#= 65268;ﺸﺘﺮ ﺑﺨﻮﺩ ﻭ ﺩﻳﮕﺮ&= #65165;ﻥ ﺍﺳﺖ.ﻭﻣﺰﻳﺪ ﺑ&= #65198;ﻋﻠّﺖ ﻭ ﺑﻴﻤﺎﺭﻳﻬﺎ&#= 65263; ﺩﺭﻭﻧﻰ ﻣﻴﺸﻮ&#= 65255;ﺪ. ﻭﺍﻟّﺎ ﺍﻧﺴﺎ= 5253; ﺳﺎﻟﻚ ﺑﺪﻭﻥ ﻫ&= #65198; ﺳﺮﮔﺮﻣﻰ'ﺟﺰ ﺗ&= #65252;ﺮﮐﺰ ﻭﺗﻮﺳّﻞ ﻋﺒﺎ= 5193;ﻯ ﺑﺎ ﺭﺍﺑﻄﻪ ﺍﻟ&= #65260;ﻰ'ﺯﻣﻴﻨﻪ ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭ&#= 65165;ﻥ ﺧﻮﺩ ﺭﺍﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﻭ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ'ﮐﻪ ﻫﻤﭽﻨﺎﻥ ﻤﻄﻠ&#= 65240;ﺎ ﭘﺎﮐﻰ ﺭﻭﺍﻥ<sp= an dir=3DLTR> </spa= n>ﻧﺪﺍﺭﻧﺪ.ﺳʋ= 98;ﮔﺮﻣﻰ ﺁﻧﻬﺎ ﺑﺎﺯ ﻫﻤ&= #65166;ﻥ ﺗﻤﺮﮐﺰﺍﺕ ﻋﺒ&#= 65166;ﺩﻯ ﺩﺭ ﺗﻮﺳّﻞ ﺩﺭ &= #65193;ﺍﺩﻩ ﻫﺎﻯ ﺷﻬﻮﺩﻯ'ﻭ = ﻳﺎ ﺣﺪ ﺃﻗﻞ ﺩﺭ ﺗﻨ= ﺰﻳﻞ ﻫﺮﭼﻪ ﺑﻬﺘﺮ ﺩ&= #65165;ﺩﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﺑﺮ&= #65165;ﻯ ﺩﻳﮕﺮﺍﻥ.ﻋﻤﻠ&#= 65166; ﻧﻪ ﻓﻘﻂ ﻓﺴﺎﺩ = ﺟﺪﻳﺪﻯ ﺩﺭ ﺭﻭﺍﻥ ﺧﻮﺩ = ﻧﻤﻴﺴﺎﺯﻧﺪ'ﮐ&#= 65258; ﭘﺎک ﺴﺎﺯﻯ ﺁﻧ&#= 65260;ﺎ ﺩﺭ ﺭﻭﺍﻥ ﺍﺩﺍ&= #65251;ﻪ ﺩﺍﺭﺩ ﮐﻪ ﺁﻧﺮ&= #65165;(ثوﺍﺏ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ)&= #65251;ﻴﮕﻮﺋﻴﻢ. ﮐﻪ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﻴﺸﺘﺮ ﻭﺑﻬﺘ&#= 65198;ﻯ'ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺩ&= #65197; ﺗﻮﻟﺪ ﻓﺼﻞ ﺑﺎ&= #1604;اﺘﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﻨﺪ ﺑﻮﺩ.ﮐﻪ ﺑﺎ ﮐﺮ= ﺍﻣﺎﺕ ﺑﻴﺸﺘﺮﻯ ﺒﺠﻬ&#= 65166;ﻥ ﺑﺎﺯﻣﻴﮕﺮﺩﻧ= 5194; ﻭﺭﺍﻩ ﺃﺑﺪﻯ ﺭ&= #65165; ﻣﻴﺮﻭﻧﺪ.<o:p></o:p> ﻫﻨﺮ ﺑﻨ= ;ﻈﺮ ﻓﺮﻭﻳﺪ ﺣﺎﻟﺎ&#= 65173; ﻋﺎﻃﻔﻰ ﻭ ﺗﺠﺎ&= #65197;ﺏ ﻭﺍﻗﻌﻰ ﻭﻟﻰ ﻣ&= #65166;ﺩﻯ ﻫﺴﺘﻨﺪ.ﮐﻪ ﻳﺎ = ﺧﺎﻃﺮﺍﺕ ﮐﻮﺩﮐﻰ'ﺍﺻﻞ ﻫ&= #65256;ﺮ ﺭﺍ ﺑﺮﺍﻯ ﻫﻨﺮ&= #65251;ﻨﺪ ﻣﻴﺴﺎﺯﻧﺪ. ﻳﻌ&= #65256;ﻰ </spa= n>ﻫﺪﻓﻰ ﻃﺒﻴʌ= 28;ﻰ ﻭﻣﻨﺎﺳﺐ ﺳﻄﺢ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺣی ﺪﺍﺭﻧﺪ. &= #65169;ﻴﻤﺎﺭﻳﻬﺎﻯ ﻋﺼﺒﻰ ﻧﻮﺭﻭﺯ&#= 65263; ﺑﻨﻈﺮ ﻓﺮﻭﻳﺪ'&= #65267;ﻚ ﺟﺎﻧﺸﻴﻦ ﻏﻴﺮ&#= 65251;ﺴﺘﻘﻴﻢ'ﺑﺠﺎA= 263; ﻳﻚ ﻭﺳﻴﻠﻪ ﻣﺴ&= #65176;ﻘﻴﻢ'ﻣﻮﺭﺩ ﻧﻴﺎﺯ ﺑﺮﺍﻯ ﺍ&= #65207;ﺒﺎﻉ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ. ﭘ= ;س ﻫﻨﺮﺩﺭﺍﻳﻦ ﻧ&#= 65224;ﺮ ﺻﺎﺋﺐ ﻓﺮﻭﻳﺪ' = ﺑﻴﺎﻥ ﮐﻨﻨﺪﻩ ﻧﻮﻋﻰ &= #65165;ﺯ ﻧﻘﺺ ﻭ ﺧﻄﺎ ﻭ ﺗ= ;ﻌﻠﻞ ﻭ ﺑﻬﺎﻧﻪ'ﻳﺎ ﺑ= ﺮﺍﻯ ﺩﻓﻊ ﮔﻨﺎﻩ ﺍﺯ = ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ</sp= an>. ﮐﻪ ﻣﻴﺘﻮﺍ= ;ﻥ ﺁﻧﺮﺍ ﮐﻮﺭﻯ ﺍ&= #65197;ﺍﺩﻯ ﺧﻮﺍﻧﺪ'ﺑﺎﺩﺍ&#= 65207;ﺘﻦ ﭼﺸﻢ ﻫﻤﭽﻨﺎﻥ &= #65193;ﺭ ﻋﻤﺎ ﻫﺴﺘﻨﺪ.ﺯ&= #65267;ﺮﺍ ﺩﺭ ﺗﺴﻠﻴﻢ ﻧﻔ&= #1587; ﺍﻣّﺎﺭﻩ ﭘﺎﮐ= 5204;ﺎﺯﻯ ﺍﺯ ﻣﻌﺎﻳﺐ ﻧﺸ&= #65194;ﻩ'ﻭﺍﺯ ﺑﻴﻤﺎﺭﻫﺎﻯ ﺭ&#= 65261;ﺍﻧﻰ ﻧﻮﻉ ﺣﻴﻮﺍﻧﻰ &= #65261; ﺣﺘﻰ ﻧﻮﻉ ﺑﺸﺮ&= #65263;ﺮﻫﺎﺋﻰ ﻧﺪﺍﺭﻧﺪ.ﺍﻟﺒ&#= 65176;ﻪ ﻓﺮﻭﻳﺪ ﻧﻤﻰ ﺧ&= #65262;ﺍﻫﺪ ﺍﺭﺯﺵ ﻫﻨﺮ ﺭﺍ'= ﺑﺎ ﺭﺍﺑﻄﻪ ﺑﺎ ﺑﻴ&= #65252;ﺎﺭﻳﻬﺎﻯ ﻋﺼﺒﻰ ﮐﻢ ﮐﻨﺪ.= ﻭ ﺁﻧﺮﺍ ﭼﻮﻥ ﻫﺮ = ﺩﻳﻦ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﻭ = ﻫﺮ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻯ'&= #65261; ﺣﺘﻰ ﻫﺮ ﻋﻠﻢ ﺳ= ﺘﻤﮑﺎﺭﻯ ﭘﺮ ﺁﺯﺍﺭ ﺯﻳﺮ&= #65165; ﺑﺎﻟﺄﺧﺮﻩ ﻫﻨ&#= 65198; ﺭﺍ ﻧﻮﻋﻰ ﺩﺍﺭ&= #65261; ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﺩ&= #65267;ﻦ ﻗﺸﺮﻯ ﻭﻫﺮ ﻣﺬ&= #65259;ﺐ ﺁﻧﻰ ﻭ ﻧﻴﺰ ﻓﻠ= ﺴﻔﻪ ﻫﺎﻯ ﻣﺎﺩﻯ ﭼﻨ&= #65268;ﻦ ﺷﻔﺎﺋﻰ ﺭﺍ ﻧﺪ&= #65165;ﺭﺩ. ﮐﻪ ﺳﺮﺍﺳﺮ ﻋﻘ&= #65194;ﻩ ﭘﺮﻭﺭﻯ ﺑﻴﺸﺘ&#= 65198; ﺑﺮﺍﻯ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﻣﻴﺒﺎﺷﺪ. ﻓﺮﻭ&= #65267;ﺪ ﺩﺭ ﻋﻘﻞ ﺧﻮﺩ ﺍ= ﺯ ﺁثاﺭ ﻟﺌﻮﻧﺎA= 197;ﺩ ﺩﺍﻭﻧﭽﻰ ﻫﻨﺮ&#= 65251;ﻨﺪ ﻭﻧﻘّﺎﺵ ﺍﻟﻬ= 5264; ﻭ ﺍﺯ ﺑﺮﺭﺳﻰ ﺧ= ﺎﻃﺮﺍﺕ ﻭ ﺁثاﺭ ﺩﺍﻭﻧ= 4381;ﻰ' ﺩﻳﮕﺮ ﻣﻄﺎﻟﻌ&#= 65166;ﺕ ﺗﺎﺭﻳﺨﻰ ﻣﻴﮕ&#= 65262;ﻳﺪ ﮐﻪ ﺩﺍﻭﻧﭽﻰ ﺩ&= #65197; ﮐﻮﺩﮐﻰ ﺩﻭﭼﺎ&#= 65197; ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65255;ﻰ ﺷﺪﻩ ﺑﻮﺩ.ﮐﻪ ﻋ= ﺎﻗﺒﺖ ﭘﻨﺎﻩ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﻫﻨﺮ ﺩﺍﻧﺴﺘﻪ &= #65165;ﺳﺖ ﺍﻟﺒﺘﻪ ﻣﻤﮑﻦ &= #65165;ﺳﺖ'ﻏﻴﺮ ﺍﺯ ﻫﻨﺮ ﻧﻴﺰ ﺍ= ﻧﺴﺎﻧﻰ ﺭﺍ ﺑﺴﻮﻯ ﺍﻣﻮ&= #65197; ﺩﻳﮕﺮﻯ ﺳﻮﻕ ﺑ&= #65194;ﻫﺪ ﮐﻪﺷﻔﺎﻯ ﻣﺸﮑ&#= 65248;ﺎﺕ ﺭﻭﺍﻧﻰ ﺧﻮﺩﺭ&#= 65165; ﻣﻴﺨﻮﺍﻫﺪ ﺭﻓ&#= 65226; ﮐﻨﺪ ﮐﻪ ﺩﺍﻭﻧ&= #64381;ﻰ ﺩﺭ ﮐﻠﻴﺴﺎ ﻭ ﻧ= ﻘّﺎﺷﻰ ﻫﺎﻯ ﻣﺬﻫﺒﻰ ﺧ&= #65262;ﺩ'ﺍﺯ ﻫﺮﺁﻧﭽﻪ ﮔﺬﺷ&#= 65176;ﮕﺎﻥ ﺍﺯ ﺁﺋﻴﻦ ﺩﻳﻦ = ﻣﺴﻴﺢ ﺍﻓﺴﺎﻧﻪ ﺳﺎﺧ&#= 65176;ﻪ ﺑﻮﺩﻧﺪ ﻫﻢ ﺍﺯ = ﺩﻳﻦ ﻭﺭﺯﻯ ﺳﻠﻮﮐﻰ'&= #65261; ﻫﻢ ﺍﺯ ﻧﻘﺎﺷﻰ = ﺑﺎ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﻭ ﺍﻟﻬﻰ ﺧﻮﺩ ﺁ= ثاﺭ ﺟﺎﻭﻳﺪﺍﻥ ﺭﺍ &= #65169;ﻮﺟﻮﺩ ﺁﻭﺭﺩ ﻭ ﺷﻔﺎﻯ = ﺭﻭﺍﻥ ﺍﻭ'ﻧﻴﺰ ﺑﺪﺗﺮ = ﻧﺸﺪﻥ ﻭ ﻫﻢ ﺑﺮﺍﻯ ﺗﻮ= ﻟﺪ ﺑﻬﺘﺮ ﻧﺴﺦ ﺑﺸ&= #65198;ﻯ ﺑﻌﺪﻯ ﺧﻮﺩ'ﻣﺤ&= #65268;ﻂ ﺁﺭﺍﻡ ﻓﮑﺮﻯ ﻭ = ﺍﻋﺘﻘﺎﺩﻯ ﺍﻳﺠﺎﺩ ﮐﺮﺩﻩ &= #65165;ﺳﺖ. ﺍﻟﺒﺘﻪ ﺍﺯ ﺩﻳ&= #65194; ﺩﻳﮕﺮﺍﻥ ﺭﻭﺍ&#= 65253; ﺷﻨﺎس ﻣﺎﺩﻯ' ﺭ&= #65165;ﺑﻄﻪ ﻫﻨﺮ ﺑﺎ ﻋﻘﺪﻩ = ﺍﻭﺩﻳﺐ ﻓﺮﻭﻳﺪ ﻣﻄﺮﺡ &= #64400;ﺮﺩﻩﺍﻧﺪ.ﮐﻪ ﭼﻮﻥ ﺑﻤﺎﺩﺭﺵ &= #65169;ﺮﺣﺴﺐ ﺍﻓﺴﺎﻧﻪ ﻳﻮﻧ&#= 65166;ﻧﻰ ﺍﻭﺩﻳﺐ ﺭﺍﺑﻄ&#= 65258; ﺯﻳﺎﺩ ﺩﺍﺷﺖ ﻭ&= #64380;ﻮﻥ ﺩﺭ ﺷﮑﺴﺖ ﺭﺍﺑ&= #65220;ﻪ ﺟﻨﺴﻰ ﻣﻌﻴﻨﻰ'&= #65169;ﺎ ﺯﻧﻰ ﺩﻭﭼﺎﺭ ﺷ&= #65194; ﺗﻤﺎﻳﻞ ﺑﻬﻢ ﺟ&= #65256;س ﮔﺮﺍﺋﻰ ﭘﻴﺪﺍ &= #64400;ﺮﺩ.ﮐﻪ ﺑﺎ ﻣﺮﻳﺪﺍﻥ ﺧ&= #65262;ﺩ ﺩﺍﺷﺖ.ﻭ ﺍﺯ ﺗﺎ= ﺑﻠﻮﻯ ﻟﺒﺨﻨﺪ ﻣﻮﻧﺎ&#= 65247;ﻴﺰﺍ ﺍﻳﻦ ﺗﻔﺴﻴﺮ ﺭ&= #65165; </spa= n>ﺩﺭﻳﺎﻓﺖ ﮐʋ= 98;ﺩﻩﺍﻧﺪ. ﺍﻟﺒﺘﻪ ﻣﺎ ﻧﻤ&= #65268;ﺪﺍﻧﻴﻢ'ﮐﻪ ﺩﺍﻭﻧﭽﻰ ﭼﻪ ﻓ&= #64401;ﺮ ﻣﻴﮑﺮﺩﻩ ﻭ ﭼﻪ = ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻳﺎ ﺑﻴﻤ&= #65166;ﺗﺮﻯ ﺭﻭﺍﻧﻰ ﺩﺍﺷﺘ&#= 65258; ﺍﺳﺖ. ﻭﻟﻰ ﻋﻤﻠ= ﺎ ﺩﺭﮐﻠﻴﺴﺎ ﺍﻳ&#= 65254; ﺻﻔﺖ ﻋﻤﻮﻣﻴّ= 5174; ﺩﺍﺭﺩ' ﮐﻪ ﭼﻮﻥ= ﺍﺯﺩﻭﺍﺝ </spa= n>ﺭﺍ ﺣﺮﺍﻡ ﻣA= 268;ﺪﺍﻧﻨﺪ'ﮐﻪ ﻣﺴﻴﺢ ﻫﻢ ﺯﻥ ﻧ= ﺪﺍﺷﺖ.ﭘس ﺑﺮﺣﺴﺐ ﻏﻠﺒﻪ &= #65255;ﻔس ﻫﻮﺳﺒﺎﺯ ﻭ ﺍﻣ&= #1617;ﺎﺭﻩ ﺁﻧﻬﺎ ﺑﺎ ﮐﻮﺩ&= #64400;ﺎﻥ ﮐﻪ ﺩﺭ ﮐﺴﺐ ﺗﻌ= ﻠﻴﻢ ﺩﻳﻨﻰ ﻣﻴﮕﺮﻓ&#= 65176;ﻨﺪ' ﻫﻢ ﺟﻨس ﺑﺎﺯﻯ'&= #65169;ﺪﻭﻥ ﮔﻨﺎﻩ ﺭﺍ ﻣﻌﺘ&= #65240;ﺪ ﻫﺴﺘﻨﺪ.ﮐﻪ ﻫﻨ&= #65262;ﺯ ﻫﻢ ﺍﺩﺍﻣﻪ ﺩﺍ&= #65197;ﺩ ﻭﻣﮑﺮﺭﺍ ﺩﺭ ﺍ&= #65251;ﺮﻳﮑﺎ ﺭﺳﻮﺍﺋﻰﻫﺎﻯ &#= 65169;ﺰﺭﮒ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻣ&= #65268;ﮑﻨﻴﻢ'ﮐﻪ ﭘﺎﭖ ﺟﺎﻥ ﭘﻮﻝ = ﺩﻭﻡ ﻓﺮﻳﺎﺩ ﺯﺩ ﮐﻪ = ﺳﺎﻝ ﮔﺬﺷﺘﻪ'ﭼﻬﺎﺭ&#= 65211;ﺪ ﻣﻴﻠﻴﻮﻥ ﺩﻭﻟ&#= 65166;ﺭ ﻣﻦ ﭘﺮﺩﺍﺧﺖ ﻣ&= #65188;ﺎﮐﻤﺎﺕ ﺳﻮ ﺷﺪﻩ ﺭﺍ ﺩﺍ= ﺩﻩﺍﻡ.ﻭ ﻫﻤﺎﮐﻨﻮﻥ ﭼﻨ&#= 65194;ﻳﻦ ﭘﺮﻭﻧﺪﻩ ﻧﻴﺰ &= #65183;ﻨﺎﺋﻰ ﺑﺎﺯ ﺍﺳﺖ. ﺁﻳﺎ= ﺍﻳﻨﺎﻥ ﺍﺑﻴﻮﺯ ﻭ ﺳوء &#= 65165;ﺳﺘﻔﺎﺩﻩ ﺍﺯ ﮐﻮﺩﮐﺎﻥ ﮐ&= #65198;ﺩﻩﺍﻧﺪ' </spa= n>ﻭﻣﺠﺎﺯﺍﺕ ʌ= 07;ﻮﻧﺪﮐﻪ 95 ﺳﺎﻝ ﺯﻧ= 5194;ﺍﻥ ﺩﺍﺭﺩ.ﻳﺎ ﮐﺎﺭ&= #65263; ﺍﺳﺖ ﺑﺪﻭﻥ ﮔﻨ&= #65166;ﻩ' ﺍﺯ ﻧﻈﺮ ﺑﺮﺧﻰ = ﮐﺸﻴﺸﺎﻥ ﺩﻳﮕﺮ.ﻭﻟﻰ ﻣﻴ&= #65176;ﻮﺍﻧﻴﻢ ﺍﻳﻦ ﺭﺍ = 5169;ﮕﻮﺋﻴﻢ'ﻣﮕﺮ ﺳﺎﻟﮑﺎﻥ ﻭﺍﻗ&#= 65228;ﻰ ﺍﺯ ﻫﺮ ﮔﻮﻧﻪ ﻓ= ﻌّﺎﻟﻴّﺖ ﺟﻨﺴﻰ ﻣﻤﻨﻮﻉ &= #65261; ﺩﺭ ﺗﺤﺮﻳﻢ ﻫﺴ&= #65176;ﻨﺪ.ﮐﻪ ﺩﺭ ﺍﺣﺮﺍﻡ ﺍﺯ = ﺧﻴﻠﻰ ﺍﻣﻮﺭﺩﻳﮕﺮ ﻧ&#= 65268;ﺰ ﻣﻨﻊ ﻫﺴﺘﻨﺪ.ﺣ&= #65176;ﻰ ﺍﮔﺮ ﺩﺭ ﺧﻴﺎﻝ = ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻭ ﻟﺬﺍ ﺭ= ;ؤﻳﺎﻫﺎﻯ ﻧﻔﺴﺎﻧﻰ ﻭ ﺷﻴ&= #65220;ﺎﻧﻰ ﺭﺍ ﭘﻴﺎﻣﺒﺮ'ﻧ&= #65268;ﺎﺯ ﺑﻐﺴﻞ ﺟﺴﻤﻰ'ﻭ = ﺣﺘﻰ ﻏﺴﻞ ﺫﻫﻨﻰ ﺩﺭ&= #65255;ﮑﻮﻫﺶ ﺑﺨﻮﺩ'ﻭ ﻣﺠﺎﺯ&= #65165;ﺗﻬﺎﻯ ﻋﺒﺎﺩﻯ ﮐﻪ ﭘﻴ&= #65198; ﺑﮕﻮﻳﺪ.ﻭ ﺣﺘﻰ = ﻏﺴﻞ ﺭﻭﺍﻥ ﺍﺳﺖ ﮐﻪ = ﺧﺎﺹ ﺳﺎﻟﮑﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻭ ﭘﻴﺮ ﺩﺳﺘﻮﺭ&= #65165;ﺕ ﻣﻨﺎﺳﺐ ﻫﺮ ﺳﺎ&= #65247;ﻚ ﺭﺍ ﻣﻴﺪﻫﺪ ﮐﻪ = ﻳﮑﻰ ﺍﺯﺳﻴﺎﺳﺘﻬﺎ &#= 65193;ﺭ ﻗﺪﻳﻢ ﺧﺘﻨﻪ ﮐ&= #65198;ﺩﻥ ﻣﺮﺩ ﻳﺎ ﺯﻥ ﺳﺎ= ﻟﻚ ﺑﻮﺩﻩ ﺍﺳﺖ ﮐﻪ = ﺭﻭﺵ ﺩﺭﺩﻧﺎﻙ ﻣﺠﺎ&#= 65199;ﺍﺕ ﺷﻬﻮﺕ ﺭﺍﻧﻰ ﺳ&= #65166;ﻟﻚ ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺧﻮﺩ ﺧﺘﻨﻪ ﺃث&#= 1585;ﻯ ﺩﺭ ﺗﺮﻙ ﺷﻬﻮﺕ = ﻧﺪﺍﺭﺩ ﻣﮕﺮ ﺩﺭ ﺩ᥾= 1;ﺭﻩ ﺩﺭﺩﻣﻨﺪﻯ ﺯﺧ&#= 65250; ﺧﺘﻨﻪ'ﮐﻪ ﺩﺭ ﺑ= ﺰﺭﮔﺴﺎﻟﻰ ﺳﺎﻟﻚ'ﺩﺭ ﺣﻀﻮ&= #65197; ﺩﻳﮕﺮ ﺳﺎﻟﮑﺎ&#= 65253; ﺻﻮﺭﺕ ﻣﻴﮕﺮﻓ&#= 65174;.ﻭ ﺍﻳﻨﮕﻮﻧﻪ ﺭﻭ&#= 65207;ﻬﺎﻯ ﺗﺮﺑﻴﺘﻰ ﺳﻠﻮ&#= 64400;ﻰ ﻧﺎﻣﻄﻠﻮﺏ ﺍﻣ&#= 65198;ﻭﺯ ﻣﺎ' ﻋﻤﻠﺎ ﺳﺮﻋ= ﺖ ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﭘ&= #65166;ﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﻧﺴﺒﺖ ﺑ&= #64405;ﺬﺷﺘﻪ ﻫﺎ ﺩﺍﺷﻨﻪﻣﻴ&#= 65256;ﻤﺎﻳﺪ.ﮐﻪ ﺍﺩﻳﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﭘﻴﺸﻴﻦ'ﺑﻴﺸﺘ&#= 65198; ﺭﻳﺎﺿﺘﻰ ﻭ ﻋﺬ&= #65165;ﺏ ﮐﺸﻰ ﺑﻮﺩﻩ'ﺗﺎ = ﺍﺩﻳﺎﻥ ﺳﻠﻮﮐﻰ ﺑﻌﺪﻯ'&= #64400;ﻪ ﺣﺘﻰ ﺩﺭﺭﻭﺵ ﺳ&= #65248;ﻮﮐﻰ ﻣﺤﻤﺪﻯ'ﮐﻪ ﺟﻨ&= #65170;ﻪ ﻋﻘﻠﻰ ﺑﻴﺶ ﺍﺯ = ﺟﻨﺒﻪ ﺭﻳﺎﺿﺘﻰ ﺩﺍﺭ&#= 65193;. ﻭ ﺑﻌﻴﺪ ﺍﺳﺖ ﺩ= ﺭ ﺭﻭﺵ ﻣﻬﺪﻯ ﻣﻮ&= #65227;ﻮﺩ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ'ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263;'ﻧﻘﺶ ﻋﻘﻞ ﺑﺎﺯ ﺑﻴﺸ&= #65176;ﺮ ﺍﺯ ﺭﻳﺎﺿﺘﻬﺎ &= #65261; ﺳﺨﺘﻰ ﮐﺸﻴﻬﺎ&#= 65263; ﺩﺍﻭﻃﻠﺒﺎﻧﻪ &#= 65193;ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧ&= #65268;ﺎﺷﺪ.<o:p></o:p> ﻋ= ﻘﺪﻩ ﺍﻭﺩﻳﺐ ﻧﻴﺰﺍ&#= 64404;ﺮ ﺩﺭ ﮔﺬﺷﺘﻪ ﻫﺎ&= #65263; ﺣﻴﻮﺍﻧﻰ</sp= an> &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﻭﺟﻮﺩ ﺩ&= #65165;ﺷﺘﻪ ﺍﺳﺖ' ﺍﻣﺮﻭﺯﻩ = ﻧﻘﺸﻰ ﻧﺪﺍﺭﺩ.ﮐﻪ ﻋﻮ&= #65165;ﻣﻞ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﺭﺍ'ﺩﺭ ﺍﻣﻮﺭ ﺩ= ﻳﮕﺮﻯ ﻏﻴﺮ ﺍﺯ ﻋﻘﺪﻩ = ﺍﻭﺩﻳﺐ ﻣﻴﺪﺍﻧﻨﺪ ﭼﻮ&#= 65253; ﻋﻘﺪﻩ ﻣﺎﻟﮑﻴ&#= 1617;ﺖ ﻭ ﺩﺍﺷﺘﻦ ﻳﺎ ﻋ= ﻘﺪﻩ ﺑﺮﺗﺮﻯ ﺟﻮﺋﻰ &= #65187;ﻴﻮﺍﻧﻰ ﻭﻧﻈﺎﻳﺮ ﺁﻥ. ﻧ= ﺰﺩ ﻓﺮﻭﻳﺪ ﻫﻨﺮ ﻳ&= #65242; ﺭﻭﺵ ﺍﺳﺘﻌلا= 69; ﻭ ﺗﻌﺎﻟﻰ ﺍﺳﺖ ﮐ&= #65258; ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺯ&= #65253; ﺑﮕﻴﺮﺩ ﺍﻳﻦ ﻋ&= #65240;ﺪﻩ ﺧﺎﻣﻮﺵ ﻣﻴﺸﻮ&#= 65193; ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ &= #65227;ﮑس ﻋﻘﺪﻩ ﺍﻭﺩﻳﺐ &= #65193;ﺭ ﺩﺧﺘﺮﺍﻥ ﻭﺯﻧ&#= 65166;ﻥ ﭼﮕﻮﻧﻪ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭ ﻓﺮﻭﻳﺪ ﺍﺯ ﺗﺮ&= #65165;ﮐم اﻧﺮﮊﻯ ﻟﻴﭙﻴ= 5194;ﻭ ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﺑ&= #65194;ﻭﻥ ﺯﻥ ﺑﻮﺩﻥ'ﺍﻧﺴ&= #65166;ﻥ ﺭﺍ ﺩﺭ ﻳﻚ ﺯﻧﺪ= ﮔﻰ ﻭﻫﻤﻰ ﻭ ﺧﻴﺎﻟ&= #65264; ﻣﻴﺒﺮﺩ. ﻭﻗﺘﻰ = ﻓﺮﻭﻳﺪ ﻫﻨﺮ ﺭﺍ ﻣﻌﺎﺩ&= #65245; ﺭؤﻳﺎ ﻭ ﮐﺎﺭ ﺍ&= #65227;ﺼﺎﺏ ﻣﻴﺪﺍﻧﺪ'ﭼﻮﻥ &= #65165;ﻳﻦ ﺍﺣﻮﺍﻝ ﺭﺍ ﺍﺯ = ﻣﻈﺎﻫﺮ ﻧﻔﺴﺎﻧﻰ'ﻭ ﺍﺯ = ﻣﻨﺸﺄ ﺭﻭﺍﻥ ﻣﻴﺪﺍﻧ&#= 65194;. ﺍﻟﺒﺘﻪ ﺗﻤﺎﻡ &= #65261;ﺟﻮﺩ ﻣﺎﺩﻯ ﻭ ﺫﻫﻨﻰ = ﺍﻧﺴﺎﻥ'ﺗﺎﺑﻊ ﻭﺿﻊ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﺍﺯ ﺁثتﺭ ﻣثب= 8; ﻳﺎ ﻣﻨﻔﻰ ﺁﻥ ﻣﻴﺒ&= #65166;ﺷﺪ.ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﮐ&= #65258; ﺍﻳﻦ ﺭﻭﺍﻥ ﺗﻀ&= #65228;ﻴﻒ ﻭ ﺗﺨﻠﻴﻪ ﺻﻔﺎ&= #65173; ﻣﻴﮕﺮﺩﺩ'ﺁﻧﮕ&#= 65166;ﻩ ﺩﺭ ﺻﻔﺎﺕ ﺟﺪﻳ&= #65194; ﺍﻟﻬﻰ ﺑﺘﻌﻠﻴ&#= 65250; ﭘﻴﺮ'ﻣﺮﺣﻠﻪ ﺗ&= #65188;ﻠﻴﻪ ﺭﻭﺍﻥ ﺩﺳﺖ ﻣﻴ&= #65194;ﻫﺪ. ﮐﻪ ﭼﻮﻥ ﺑﺸﺮﺍ&= #65267;ﻂ ﻟﺎﺯﻡ ﺗﺎ ﺷﺮﻁ = ﮐﺎﻓﻰ'ﺩﺭ ﻫﺮ ﻣﺮﺣﻠﻪ ﺭﺳ&= #65268;ﺪ'ﺑﻴﻚ ﺗﺠﻠﻴﻪ ﺍﻟﻬﻰ &= #65193;ﺭ ﺷﻬﻮﺩ ﺭؤﻳﺎﺋ= 5264; ﻣﻴﺮﺳﺪ ﮐﻪ ﺟﻤ&= #65228;ﺎ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻫﻔﺖ ﺗﺠﻠﻴﻪ ﺍﻟﻬﻰ &= #65259;ﺴﺖ.ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﺭﻭﺍﻥ ﺣﻴ&= #65262;ﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺳﺎ&= #65247;ﻚ'ﺩﺭ ﺳﺎﺧﺘﻤﺎﻥ ﺩﺍ&#= 65191;ﻠﻰ ﻭ ﻣﻘﺎﻡ ﺍﻟﻬﻰ = ﺧﻮﺩ' ﺗﺒﺪﻳﻞ ﺑﺮﻭﺡ &= #65165;ﻟﻬﻰ ﻣﻴﺸﻮﺩ.ﻭ ﭼﻮﻥ = ﺑﺮﻭﺡ القُدُسص ﻗﺎ&#= 65163;ﻢ ﺷﻬﻮﺩ ﺷﺸﻢ ﺩﺭ&= #65261;ﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 65263; ﺭﺳﻴﺪ' ﺧﻮﺩ ﺳﺎ= ﻟﻚ ﻧﻴﺰ ﺭﻭﺡ الق= 15;دُس ﻣﻴﺸﻮﺩ.ﮐﻪ ﺭﻭ&= #65187;ﻰ ﻣﻘﺪّس ﻭ ﺍﻟﻬ= 5264; ﮔﺮﺩﻳﺪﻩ'ﻭ ﻫﻤ&= #65166;ﻥ ﻣﺮﺣﻠﻪ (ﻣﺴﺠﺪ = ﺍﻟﺄﻗﺼﻰ) ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺍ&= #65203;ﺖ.ﮐﻪ ﺑﺮﺍﻯ ﻣﻌﺮﺍﺝ &= #65261; ﺍﺳﺮاء ﺭﻭﺡ ﺑ= 5228;ﺮﺵ ﺭﺣﻤﺎﻥ'ﺑﺮﺍﻯ &= #65169;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﻣﻴﺒﺎﺷ&#= 65194; ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻣ&= #65198;ﺣﻠﻪ ﻗﺒﻞ ﺍﺯ ﻣﺴﺠﺪ = ﺍﻟﺄﻗﺼﻰ' ﻳﺎ ﺣﺪّ ﺃﮐثر = 5227;ﺒﺎﺩﺍﺕ ﻭ ﺳﺠﻮﺩ ﺳﺎﻟﻚ'= ﻋﻤﻠﺎ ﻭﻯ ﺩﺭ ﻣﺮﺣﻠﻪ = ﺑﻴﺖ ﺍﻟﻠﻪ ﺍﻟﺤﺮﺍ&#= 65249; </spa= n>ﺑﻮﺩﻩ ﺍﺳﺖ.A= 193;ﺭ ﻋﺰﻟﺘﮕﺎﻩ ﺳﻠ&#= 65262;ﮐﻰ ﻭ ﺧﺎﻧﻘﺎﻩ ﭘﻴ&= #65198; ﺍﻟﻬﻰ. ﻭﻧﻪ ﺑﻤ= ﻌﻨﻰ ﮐﻌﺒﻪ ﻣﮑّﻪ.ﺑ&#= 65248;ﮑﻪ ﺩﺭ ﺑﻴﺖ ﻭﻟﺎﻳ&= #65174; ﻭ ﺩﻭﺭﻩ ﺳﻠﻮﻙ = ﭼﻨﺪ ﺳﺎﻟﻪ.ﻭﻟﻮ ﺗﺎ = ﺁﺧﺮ ﻋﻤﺮ ﺑﺪﺭﺍﺯﺍ &= #65169;ﮑﺸﺪ. ﻭﭼﻮﻥ ﺭﻭﺡ ﺍﻟ&= #65248;ﻬﻰ ﺩﺭ ﺷﻬﻮﺩ ﻗﺎﺋ&= #65250; ﺭﻭﺡ القُدُس = 'ﻋﻤﻠﺎ ﺑﺠﺒﺮﻭﺕ ﻧﺨﺴ&#= 65176;ﻴﻦ ﺍﻟﻬی ﺭﺳﻴﺪﻩ &#= 64400;ﻪ ﻣﮑﺎﻥ ﻟﺎ ﻣﮑﺎ&= #65253; ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺍﺳﺖ'ﻭ ﭼﻮﻥ ﺑﻌ= ﺮﺵ ﺭﺣﻤﺎﻥ ﻣﻴﺮﺳ&#= 65194; ﮐﻪ ﺍﺯ ﺻﺪ ﺷﺎﻫ= ﺪ ﻗﺎﺋﻢ ﻳﮑﻰ ﺑﺨ&= #65248;ﻖ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ' = ﻭ ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ &= #65255;ﻴﺰ ﺑﺮﻭﻧﺪ ﻭ ﺍﻳﻦ = ﺭﺍ ﺟﺒﺮﻭﺕ ﺩﻭﻡ ﺍ&= #65199; ﺳﻤﺖ ﺧﻮﺩﻣﺎﻥ &= #65251;ﻴﮕﻮﺋﻴﻢ.ﻭ ﺟﺒﺮﻭﺗﻬﺎ ﻋﻮ&#= 65165;ﻟﻢ ﺍﻟﻬﻰﺍﺭﺑﺎﺏ &#= 65255;ﻮﻉ ﻭ ﻣﺮﺍﺣﻞ ﺗﺠﻠ&= #1617;ﻴﺎﺕ ﺍﻟﻬﻰ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ ﻫﺴﺘﻨﺪ.ﻭﻫﺮﻳ&#= 65242; ﺟﺎﻳﮕﺎﻩ ﻳﻚ ﺭ&= #65167;ّ ﺍﻟﻨﻮﻉ ﺑﺎﻟﺎ&#= 65175;ﺮ. ﺍﻣﺎ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻯ ﻣﻘﺪﻣﺎﺗﻰ ﭘﻨ&#= 65184;ﮕﺎﻧﻪ ﺳﺎﻟﮑﺎﻥ</sp= an>'ﺁﻏ= ;ﺎﺯ ﺍﺯ ﺷﻬﻮﺩ ﺣﺴﻴ&= #65256;ﻰ ﭘﻴﺮ ﮐﺎﻣﻞ ﻭﻫ&= #65198; ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺗ&= #65166; ﺯﻧﺪﻩ ﻫﺴﺖ ﺗﺎ = ﺷﻬﻮﺩ ﭘﻨﺠﻢ ﺻﻮﺭﺕ ﻣ&= #65212;ﻄﻔﻮﻯ ﺻﺎﺣﺐ ﻭﻟﺎﻳﺖ &= #65203;ﻠﻮﮐﻰ ﻣﺮﺑﻮﻃﻪ ﺳﺎﻟ&#= 65242; ﺩﺭ ﻋﻮﺍﻟﻢ ﻣﻠ&= #64401;ﻮﺕ ﺳﻴﺮ ﻭ ﺳﻴﺎﺣﺖ = ﺩﺍﺭﺩ'ﻭﺑﺠﺒﺮ&#= 65261;ﺕﺍﻭﻝ ﻗﺎﺋﻢ ﻧﻴﺰ ﻧﺮ&= #65203;ﻴﺪﻩﺍﺳﺖ.ﻭﭘ= 587; ﺍﺯﻣﺮﮒ ﻗﺒﻞ ﺍ&= #65199;ﻣﺮﮒ ﻳﺎﻣﺮﮒ ﻃﺒﻴﻌ&#= 1740; ﻨﺠﺎﺕ ﺩﺍﺭﺩ.<o:p></o:= p> ﻟﺬﺍ ﺑﺮ= ;ﺗﺮ ﺍﺯ ﺗﺼﻮﺭ ﻓﺮﻭ&= #65267;ﺪ'ﻣﻨﺸﺄ ﺍﻓﮑﺎﺭ &#= 65261; ﮔﻔﺘﺎﺭ ﻭ ﺍﻓﻌﺎﻝ ﺍﻧﺴ&= #65166;ﻥ ﺍﻟﻬی ﺸﺪﻩ' ﺍﺯ = ﻣﺤﻞ ﺟﺒﺮﻭﺕ ﻭﺭﻭﺡ &= #65165;ﻟﻬﻰ ﺍﺳﺖ.ﮔﺮﭼﻪ ﺭﻭ&= #65165;ﻥ ﺣﻴﻮﺍﻧﻰ ﺑﺮﺍ&#= 65263; ﺍﺩﺍﻣﻪ ﺯﻧﺪﮔ&#= 65264; ﺑﺸﺮﻯ ﻳﻚ ﮐﺎﻣ&= #65246; ﺍﻟﻬﻰ'ﺑﮑﺎﺭﻫ&#= 65166;ﻯ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﻣ&= #65268;ﺪﻫﺪ.ﻭﻟﻰ ﺩﺭ ﮐﻨﺘﺮﻝ ﺭﻭ&= #65185; ﺍﻟﻬﻰ ﺷﺪﻩ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭﻫﺮﭼﻪ ﺳﺎﻟﻚ &= #65169;ﻤﺮﺍﺗﺐ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65169;ﺎﻟﺎﺗﺮ ﻣﻴﺮﻭﺩ' ﻫﺪﻓﻬ&= #65166;ﻯ ﺟﻨﺴﻰ ﻭ ﻣﺎﺩﻯ = ﺗﺒﺪﻳﻞ ﺑﻬﺪﻓﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ'ﻭ </spa= n>ﺟﻬﺎﺩ ﻫﺮﭼʌ= 58; ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮﺩﺩ ﻭﮐﻤ&#= 65176;ﺮ ﺑﻔﮑﺮ ﺍﻣﻮﺭ ﻣ&= #65166;ﺩﻯ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻟﺬ= ﺍ ﺑﻴﺎﻧﺎﺕ ﻭ ﻫﻨ&= #65198;ﻧﻤﺎﺋﻰ ﻫﺎﻯ ﺍﻳﻦ ﮐﺎﻣ&= #65246; ﺍﻟﻬﻰ ﻫﺮ ﭼﻪ ﺑ= ﻴﺸﺘﺮ ﺳﻤﺒﻮﻟﻴﻚ ﻭ ﺣ&= #64401;ﻤﺘﻬﺎﻯ ﺟﺪﻳﺪ ﻣﻴﺒﺎﺷ&#= 65194;'ﮐﻪ ﻣﻔﻬﻮﻡ ﺩﻳﮕﺮ&#= 65165;ﻥ ﻧﻴﺴﺖ ﻣﮕﺮ ﺑﺮ&= #65165;ﻯ ﺃﻧﺪﮐﻰ ﻣﺴﺘﻌ&#= 65194;ﺍﻥ'ﮐﻪ ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ &= #65251;ﻘﺎﻡ ﺭﻭﺣﻰ ﻭ ﺭﻭﺍﻧ&= #65264; ﺭﺍ ﺩﺍﺭﻧﺪ ﻭ ﺩ= ﺭ ﻫﻨﺮﻣﻨﺪ ﻏﻴﺮ &= #65165;ﻟﻬﻰ' ﻫﻤﭽﻨﺎﻥ ﻫﻨﺮ&#= 65259;ﺎﻯ ﺍﻭ ﺩﺭ ﻓﮑﺮ ﻭﺑ= ﻴﺎﻥ ﻭ ﺭﻓﺘﺎﺭ'ﻭ ﺍﺯ= ﻧﻮﻉ ﻫﻮﺳﻬﺎﻯ ﺭﻭﺍ&#= 65255;ﻰ ﺣﻴﻮﺍﻧﻰ ﺍﺳﺖ.&= #64380;ﻪ ﺁﺭﺯﻭﻫﺎﻯ ﺟﻨ&#= 65204;ﻰ ﻭ ﻳﺎ ﺁﺭﺯﻭﻫﺎ&= #65263; ﺗﻤﻠّﻚ ﻭ ﺩﺍﺷ&#= 65176;ﻦ ﺍﻣﻮﺭ ﻣﺎﺩﻯ ﭼ&= #65262;ﻥ ثرﻭﺕ ﻭ ﻏﺬﺍ ﻭ &= #65251;ﻘﺎﻣﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺗ&= #65254; ﭘﺮﻭﺭﻯ ﻫﺎﻯ ﺩ&= #65267;ﮕﺮ. ﺯﻳﺮﺍ ﻋﻘﺪﻩ ﻫ&= #65166;ﻯ ﺭﻭﺍﻧﻰ ﻫﻨﺮﻣ&#= 65256;ﺪ ﻏﻴﺮ ﺍﻟﻬﻰ' ﻫﻤ= ﭽﻨﺎﻥ ﻓﻌّﺎﻝ ﺍﺳﺖ.ﮐ&#= 65258; ﺍﺷﺒﺎﻉ ﺧﻮﺍﺳ&#= 65176;ﻪﻫﺎﻯ ﺧﻮﺩﺭﺍ ﻣﻴﺨﻮ&#= 65165;ﻫﺪ.ﺩﺭﺣﺎﻟﻴﮑﻪ ﺍﺷﺒﺎﻉ ﺭﻭﺍﻥ'&= #65227;ﻤﻠﺎ ﺗﺸﻨﻪ ﺗﺮ ﻭ ﺣﺮ= ﻳﺺﺗﺮﺷﺪﻥ ﺁﻥ ﻣﻴﺒﺎﺷﺪ.<o:p></o:= p> ﻭ ﺑﺪﺭﺳ= ;ﺘﻰ ﻓﺮﻭﻳﺪ ﻧﺰﺩﻳ&#= 65242; ﺑﺤﻘﻴﻘﺖ ﺭﻭﺣ&#= 65264;'ﺑﺮﺍﻯ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263; ﮐﻪ ﭼﻮﻥ ﺑﺮﻣﻮ&= #65199; ﺯﻧﺪﮔﻰ ﻭ ﺭﻭﺷ&= #65260;ﺎﻯ ﺍﻳﺪﺁﻝ' ﺩﺭ ﮐﺎ= ﺭ ﺧﻮﺩ ﻋﻤﻴﻖ ﺗﺮ&= #65251;ﻴﮕﺮﺩﺩ' ﻣﻴﻞ ﺑﺎﺣﺴﺎس &#= 65175;ﻌﺎﻟﻰ ﻣﻴﻴﺎﺑﺪ ﻭ ﺍﺭ&= #65199;ﺵ ﺟﻨﺴﻰ ﻟﻴﭙﻴﺪ&#= 65261; ﺭﺍ ﺑﺪﻳﮕﺮ ﻣﻈ&= #65166;ﻫﺮ ﻭﺧﻮﺍﺳﺘﻪ ﻫﺎ&#= 65263; ﻧﻔﺴﺎﻧﻰ ﺭﻭﺍ&#= 65253; ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ &= #65203;ﻮﻕ ﻣﻴﺪﻫﺪ.ﮐﻪ ﺷﺎ&= #65267;ﺪ ﭘﻴﺮﻯ ﻭ ﺿﻌﻒ ﺗ= ﻦ ﺩﺭ ﺍﻳﻦ ﻣﻴﻞ ﺑ= ﺘﻌﺎﻟﻰ ﺩﺭ ﻫﻨﺮﻣﻨﺪ ﺩ&= #65203;ﺖ ﻣﻴﺪﻫﺪ. ﻭ ﺍﺯ ﻧ= ;ﺎﺗﻮﺍﻧﻰ ﺑﻰ ﺭﻏﺒﺖ ﺑﺎﻣ&= #65262;ﺭ ﺟﻨﺴﻰ ﻭ ﻏﻴﺮﻩ = ﻣﻴﺸﻮﺩ.ﻭﻟﻰ ﻫﺮﮔﺰ ﺍﻳﻦ ﻫﻨ&= #65198;ﮊﻣﻨﺪ ﻣﺎﺩﻯ ﺑﻤﺮﺯﻫ&#= 65166;ﻯ ﺗﻌﺎﻟﻰ ﺭﻭﺣﻰ &= #65261; ﺍﻟﻬﻰ ﻧﻤﻴﺮﺳ&#= 65194;.ﻣﮕﺮ ﺩﺭﺳﻠﻮﻙ ﺍﻟﻬ&#= 65264; ﺑﺎ'ﻳﻚ ﻭﻟﻰ ﺍﻟ= ﻬﻰ ﺭﻩ ﺭﻓﺘﻪ'ﻭ ﺑﺨ= ﻠﻖ ﺑﺎﺯﮔﺸﺘﻪ ﻭ ﺯ&= #65255;ﺪﻩ ﻭ ﺑﻤﻌﺮﻓﻰ ﺧﺪ&= #65165;ﻭﻧﺪ ﺑﻄﺎﻟﺐ ﻟﻘﺎﻯ &= #65165;ﻟﻬﻰ'ﺩﺭ ﺭؤﻳﺎ.ﺁﻧﻬﻢ ﺑ&#= 65208;ﺮﻁ ﺗﺮﻙ ﺗﻤﺎﻡ ﻭﺭ&= #65199;ﻳﺪﮔﻰ ﻫﺎﻯ ﻗﺒﻠﻰ ﺩﺭ = ﺍﻳﻦ ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263;.ﻭﻫﻨﺮﻣﻨﺪ ﻣﺎﺩﻯ ﺍﻳﻦ ﺗﻌ&= #65166;ﻟﻰ ﻏﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193;ﺭﺍ'ﺑﻘﺼﺪ ﺭﺳﻴﺪﻥ ﺑﺰﻳﺒ&#= 65166;ئی هاﻯ ﺧﻴﺎﻟی ﻮ = 5227;ﻮﺍﻣﻞ ﻭﻫﻤﻰ ﺧﻮﺩ ﻣﻴ&= #64401;ﻨﺪ. ﺯﻳﺮﺍ ﻫﺮﭼﻪ ﺯ&= #65267;ﺒﺎﺗﺮ ﻫﻨﺮﻭﺭﻯ ﮐﻨﺪ' = ﺑﺎﺯ ﻫﻤﭽﻨﺎﻥ ﻣﻮﺭ&#= 65193; ﺁﺭﺯﻭﻯ ﺧﻮﺩﺭ&#= 65165; ﻧﻤﻰ ﻳﺎﺑﺪ. ﭼﻨ= ﻴﻦ ﻣﻴﻞ ﺗﻌﺎﻟﻰ ﻫ&= #65256;ﺮﻣﻨﺪ ﻣﺎﺩﻯ ﻧﻴﺰ ﺑﻨ&= #65194;ﺭﺕ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻭ&= #65247;ﻰ ﺍﮔﺮ ﻣﺮﺍﺟﻌﻪ&#= 65165;ﻯ ﺑﺮﻭﺍﻥ ﮐﺎﻭ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ'ﺍﻭﺭﺍ ﻣ&= #65176;ﻮﺟّﻪ ﻟﺰﻭﻡ ﺗﻌﺎﻟﻰ &= #65259;ﻨﺮﻯ ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﺍ= ﻳﻦ ﺗﻌﺎﻟﻰ ﺑﻬﺪﺍ&#= 65267;ﺖ ﺭﻭﺍﻥ ﮐﺎﻭ'ﻳﺎ = ﺗﻠﺎﺵ ﺷﺨﺺ ﻫﻨﺮﻣﻨﺪ &= #65255;ﻴﺴﺖ. ﻣﮕﺮﺩﺭ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﻭ ﭘﻴﺮ ﮐﺎﻣﻞ ﺑ= ﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﻮﺩ&#= 65257; ﺑﺎﺷﺪ.ﻭﺍﻟّﺎ &#= 65219;ﺒﻌﺎ ﻫﻤﻪ ﺭﻭﺍﻧﻬﺎ&#= 65263; ﺍﻧﺴﺎﻧﻰ'ﮐﻪ ﺍ&= #65239;ﺪﺍﻣﻰ ﺑﺮﺍﻯ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻧﮑﺮﺩﻧﺪ'ﻣﻴﻞ &= #65169;ﻘﻬﻘﺮﺍ ﺭﺍ ﺑﻄﻮﺭ ﻃﺒﻴ&= #65228;ﻰ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺧﻮ&= #65193;ﺷﺎﻥ ﻧﻴﺰ ﻣﺘﻮﺟّﻪ &#= 65255;ﻤﻴﺸﻮﻧﺪ.ﻭ ﻋﻠّﺖ ﻧﺎﺗﻮﺍ= 5255;ﻰ ﻫﺎﻯ ﻫﻨﺮﻯ ﺑﻴ&= #65208;ﺘﺮﺧﻮﺩﺭﺍ' ﺑﻌﻠّﺖ ﺿﻌﻒ ﺣ&#= 65166;ﻓﻈﻪ ﻳﺎ ﺿﻌﻒ ﺩﺳﺘﺎ&= #65253; ﻫﻨﺮﺳﺎﺯ ﺧﻮﺩ &= #65251;ﻴﺪﺍﻧﻨﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫﻨﺮ &= #65255;ﻤﺎﺋﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭ ﺳﺎﻟﮑﺎﻥ ﺁﻧ&= #65260;ﺎ'ﻧﻴﺎﺯ ﺑﺪﺳﺖ ﻫﻢ ﻧﺪﺍ&= #65197;ﺩ.ﮐﻪ ﺑﻴﺸﺘﺮ ﻋﻘﻠﻰ &= #65261;ﺑﻴﺎﻧﻰ ﻭﻗﺎﺑﻞ ﮔﻔﺘﻦ &= #65165;ﺳﺖ.ﺗﺎ ﺑﺼﻮﺭﺕ ﻧﻘّﺎ= 5207;ﻰ ﻭﻳﺎ ﻧﻈﻢ ﻣﻮﺳ&= #65268;ﻘﻰ ﺩﺭ ﺻﺪﺍﻫﺎ.ﻭ ﻟ= ﺬﺍ ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263; ﺭﺍ ﻣﻴﺘﻮﺍﻥ ﮔ&= #65236;ﺖ'ﮐﻪ ﻧﻪ ﺩﻧﻴﺎ ﺩﺍﺭ&= #65193; ﻭ ﻧﻪ ﺁﺧﺮﺕ ﻳﻌ= ﻨﻰ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﺷﻬﻮﺩﻯ ﻧﻤﻴﻴ&#= 65166;ﺑﺪ'ﻭ ﺍﺯ ﻃﺮﻓﻰ ﻣﻘﺎ&= #65249; ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65169;ﺸﺮﻯ ﺧﻮﺩﺭﺍ ﻧﻴﺰ ﺍ&= #65199; ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﮐ= ﻪ ﮐﺎﺭﻣﺎﺋﻰ ﭘﺶ &= #65165;ﺯ ﻣﺮﮒ ﻣﻴﺸﻮﺩ. ﺣ= ﺘﻰ ﻫﻤﺎﻥ ﻣﻴﻞ ﺍﺷ&= #65170;ﺎﻉ ﺟﻨﺴﻰ'ﻭ ﻳﺎ ﺍﺷ= ﺒﺎﻉ ﺑﺮﺗﺮﻯ ﺟﻮﺋﻰ &= #65165;ﺟﺘﻤﺎﻋﻰ ﻭ ﻏﻴﺮﻩ ﺭﺍ'ﮐﻪ= ﻫﻤﻴﺸﻪ ﻣﺪ ﻧﻈﺮ ﻣﻴﺪﺍ&= #65207;ﺘﻪ ﻧﻴﺰ ﺍﺯ ﺩﺳﺖ ﻣ= ﻴﺪﻫﺪ.ﺑﺪﻭﻥ ﺍﻳﻨﮑﻪ ﺟﺎﻯ ﻣ&= #65268;ﻞ ﺟﻨﺴﻰ ﻭ ﺩﺭﺟﻪ = ﻣﻴﻞ ﺍﻟﻬﻰ ﻳﺎﻓﺘﻪ &= #65169;ﺎﺷﺪ'ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺩﺍﺭ&#= 65255;ﺪ. ﺟﺎﻟﺐﺍﺳﺖﮐﻪ &#= 64404;ﻔﻪﺷﻮﺩ' ﻫﻮﺳﻬﺎﻯ ﺟﻨﺴ&#= 65264; ﻭﻧﻔﺴﺎﻧﻰ ﺳﺮ&#= 64400;ﻮﺏ ﺷﺪﻩ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ'ﻫﻤﭽﻨﺎ&#= 65253; ﺯﻧﺪﻩ ﻭ ﻓﻌّﺎ&#= 65245; ﻫﺴﺘﻨﺪ ﻭﻟﻰ ﺁ&= #65203;ﻴﺐ ﺭﺳﺎﻥ ﺑﺮﻭﺡ ﺍ&= #65247;ﻬﻰ ﺷﺪﻩ ﻧﻴﺴﺘﻨﺪ.&= #65199;ﻳﺮﺍ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺩﺭ ﺣﮑﻢ ﻣﺪﺮﻙ = ﻭﻭﻋﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ'ﺑﺮ&= #65165;ﻯ ﺁﻳﻨﺪﻩ ﺑﻬﺘﺮ &= #65169;ﻬﺸﺘﻰ ﺩﺭ ﻫﻤﻴﻦ</s= pan> &#= 65183;ﻬﺎﻥ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻫﺴﺘﻨﺪ ﻭ ﻫﺮﮔ&= #65200; ﻭﻋﺪﻩ ﻫﺎﻯ ﺍﻟ&= #65260;ﻰ ﻣﺴﺘﺮﺩ ﻧﻤﻰ ﮔ&= #65198;ﺩﻧﺪ.ﭘس ﻫﻮﺳﻬﺎﻯ ﻧﻔﺴ&#= 65166;ﻧﻰ ﺧﻨثی ﮐﻨﻨﺪﻩ = 5251;ﻘﺎﻣﺎﺕ </spa= n>ﺍﻟﻬﻰ ﺭﻭﺣʌ= 64; ﻧﻤﻴﺸﻮﻧﺪ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣ&= #65170;ﺮﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ'ﺣﺘﻰ ﺍﮔ&= #65198; ﺩﺯﺩﻯ ﻭ ﺯﻧﺎ ﮐ= ﻨﻨﺪ ﮐﻪ ﺑﺪﺗﺮﻳﻦ ﮔ&= #65256;ﺎﻩ ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ' = ﺁﻧﮕﺎﻩ ﺑﺎﺯ ﮔﻨﺎﻩ ﻧﮑ&= #65198;ﺩﻩﺍﻧﺪ.ﮐﻪ ﭼﻪ ﺑﺴﺎ ثوﺍﺏ &#= 65203;ﺎﺯ ﻫﻢ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65256;ﺪ. ﺯﻳﺮﺍ ﺻﻠﺎﺡ ﻭ = ﻣﺼﻠﺤﺘﻰ ﻣﻔﻴﺪ ﺩﺭ ﮐﺎﺭ = ﺧﻮﺩ ﺑﻬﺮﻩ ﻭ ﺧﺪﻣﺘ&= #65264; ﺑﺪﻳﮕﺮﺍﻥﺮﺍ &#= 65193;ﺭ ﻧﻈﺮ ﺩﺍﺭﻧﺪ.<o:p></o:= p> ﻟﺬﺍ ﻫﻨ= ;ﺮﻣﻨﺪ ﻣﺎﺩﻯ'ﺑﺎ</s= pan> &#= 65251;ﮑﺎﻧﻴﺰﻡ ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ &= #65191;ﻮﺩ'ﻣﻴﺨﻮﺍﻫ= 5194; ﺑﺎﺷﺒﺎﻉ ﺑﻴﺸ&#= 65176;ﺮ ﺭﻏﺒﺎﺕ ﻭ ﻫﻮﺳ&= #65260;ﺎﻯ ﺟﻨﺴﻰ ﺧﻮﺩ ﺑﭙ&= #65198;ﺩﺍﺯﺩ.ﻭ ﭼﻮﻥ ﺗﻮﺍﻥ ﺍﻭ = ﻧﻴﺰ ﮐﻢ ﺷﺪﻩ' ﺁثاﺭ &= #65169;ﻴﻤﺎﺭﻯ ﻧﻮﺭﻭﺯﻯ ﻭ ﻋﺼ&= #65170;ﻰ ﻭ ﺭﻭﺍﻧﻰ ﭘﻴﺪ&= #65165; ﻣﻴﮑﻨﺪ.ﮐﻪ ﻣﺮ&= #65165;ﺟﻌﻪ ﺑﺮﻭﺍﻥ ﮐﺎﻭ ﻣ&= #65268;ﻨﻤﺎﻳﺪ.ﻭ ﺍﻳﻦ ﻣﺮﺍﺟﻌﻪ &= #65169;ﭙﺰﺷﻚ ﺭﻭﺍﻧﻰ ﺭا ﺑﺨ&#= 65166;ﻃﺮ ﺍﺩﺍﻣﻪ ﺍﺷﺒﺎ&#= 65225; ﻫﻮﺳﻬﺎ ﻣﻴﮑﻨ&#= 65194;.ﮐﻪ ﺣﺎﻟﺖ ﻧﺎﺗﻮﺍ&#= 65255;ﻰ ﺭﺍ ﺭﻓﻌﮑﻨﺪ.ﺩ&= #65197; ﺑﺪﻥ ﻭﺗﻦ ﻭﻳﺎ = ﭘﺮﻳﺸﺎﻧﻰ ﺫﻫﻨﻰ. ﻭ ﻣﻴﺘﻮ= ﺍﻥ ﮔﻔﺖ'ﺑﻴﻤﺎﺭﻯ&#= 65260;ﺎﻯ ﺭﻭﺍﻧﻰ ﻣﺬﮐﻮ&#= 65197; ﺑﺨﺎﻃﺮ ﺑﻮﺩﻥ &= #65259;ﻮﻳﺴﻬﺎ ﻭ ﻧﺒﻮﺩﻥ ﺍﻣﮑ&= #65166;ﻧﺎﺕ ﺗﺤﻘﻖ ﻫﻮﺳﻬﺎ &= #65251;ﻴﺒﺎﺷﺪ ﭼﻪ ﻫﻮﺳﻬﺎﻯ ﺟ&= #65256;ﺴﻰ ﻳﺎ ﻫﻮﺳﻬﺎﻯ ﺍ&= #65183;ﺘﻤﺎﻋﻰ ﻭ ﺗﻤﻠّﻚ ﻭ ﺧﻮ&= #65193; ﺑﺰﺭﮒ ﭘﻨﺪﺍﺭ&#= 65263;'ﺩﺭ ﺑﻴﻦ ﺩﻳﮕﺮﺍﻥ.&= #65261; ﭼﻮﻥ ﺍﮐثرﺍ ﺳ= 5228;ﻰ ﺩﺭ ﺍﺷﺒﺎﻉ ﻫﻮ&= #65203;ﻬﺎ ﺭﺍ'ﺩﺭ ﻋﺎﻟﻢ ﺧ= ﻴﺎﻝ ﻣﻴﮑﻨﻨﺪ'ﭘس </spa= n>ﺩﻭﭼﺎﺭ ﻋﻠʋ= 66;ﺋﻢ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ &#= 65197;ﻭﺍﻧﻰ ﺷﺪﻩﺍﻧﺪ. ﮐﻪ ﺑ= ﺎﺯ ﺍﺷﺒﺎﻋﻰ ﺭﺍ ﺑ&= #65198;ﺍﻯ ﺑﻴﻤﺎﺭ ﻓﺮﺍﻫ&#= 65250; ﻧﻤﻰ ﮐﻨﺪ. ﻭ ﺍﺯ= ;ﺧﻮﺩ ﺑﻴﺰﺍﺭﻯ ﺍﻭ ﻧ&= #65268;ﺰ ﺷﺮﻭﻉ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﺍﻭﻟﻴﻦ ﻋﻠﺎﻣ&#= 65174; ﺑﻴﻤﺎﺭﻯ ﺭﻭﺍ&#= 65255;ﻰ ﺍﺯ ﻧﻈﺮ ﺭﻭﺍﻥ = ﮐﺎﻭﺍﻥ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺷﺎ&= #65255;س ﺍﺭﺟﺎﻉ ﺑﻴﻤﺎ&#= 65197; ﺑﻮﺍﻗﻊ'ﻭ ﺧﺮﻭ&= #65181; ﺍﻭ ﺍﺯ ﺟﻬﺎﻥ ﺧ= ﻴﺎﻝ ﻭ ﺍﻭﻫﺎﻡ'ﻳﺎ ﺑ= ﺎ ﻣﻮﺍﺩ ﻣﺨﺪﺭ ﺍ&= #65203;ﺖ'ﮐﻪ ﺳﻴﺴﺘﻢ ﻋﺼﺒﻰ &= #65261; ﺫﻫﻨﻰ ﺑﻴ= ;ﻤﺎﺭ ﺭﺍ ﺍﺯ ﮐﺎﺭ ﻣﻰ= ﺍﻧﺪﺍﺯﻧﺪ.ﻭ ﻳﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍ= ﻟﻬﻰ'ﺑﺎ ﺗﺨﻠﻴﻪ ﺻﻔﺎﺕ &= #65187;ﻴﻮﺍﻧﻰ ﻭ ﺑﺸﺮﻯ ﺧﻮﺩ' ﻭ= ;ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ &= #64344;ﻴﺮ ﮐﺎﻣﻞ'ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﺗﺎ ﺁﻧﺠﺎ ﮐﻪ ﺗ= ﺰﮐﻴﻪ ﻧﻔس ﭘﻴﺶ ﺭﻓﺘ&#= 65258; ﺑﺎﺷﺪ'ﺑﻤﺮﺍﺗ&#= 65168; ﺗﺠﻠﻴﻪ ﻫﺎﻯ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ ﻧﻴﺰ ﺑﺮﺳ&= #65194;. ﮐﻪ ﺷﻔﺎﻯ ﻭﺍﻗ&= #65228;ﻰ ﻭ ﺁﺭﺍﻣﺶ ﺩﺍﺋ&= #65250; ﺗﻦ ﻭ ﺫﻫﻦ ﻭ ﺭﻭ= ;ﺍﻥ ﺍﻭﺭﺍ ﻓﺮﺍﻫﻢ &= #65251;ﻴﮑﻨﺪ.ﻭ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ &= #65259;ﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﺩﺭﻳﺎﻓﺘﻬﺎﻯ &#= 65165;ﻟﻬﻰ ﺍﺯ ﺍﻟﻬﺎﻣﺎﺕ &= #65227;ﻘﻠﻰ ﻭ ﺷﻬﻮﺩ ﻋﻘﻠﻰ = ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﮐﻪ ﺍﻳﻦ = ﺩﻭﺭﻩ ﺁﺧﺮ ﻋﻤﺮ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﺭﺍ ﺗﺸﮑ&= #65268;ﻞ ﻣﻴﺪﻫﻨﺪ.ﺩﺭ ﭘ&= #65268;ﺮﻯ ﺗﻦ ﻫﻤﭽﻨﺎﻥ ﻭ = ﺟﻮﺍﻧﻰ ﻓﮑﺮ ﻭ ﺍﺣﻮﺍﻝ = ﺩﺍﺭﻧﺪ. ﻭ ﺳﻌﺎﺩﺕ ﻭﺧﻮ&= #65197;ﺳﻨﺪﻯ ﺭﺍ ﺑﻴﺶ ﺍﺯ ﮔﺬ= ﺷﺘﻪ ﺍﺣﺴﺎس ﻣﻴﮑﻨ= 5256;ﺪ.ﺣﺘﻰ ﺑﺤﺮﺍﻥ ﻣﺮﮒ ﻧ&= #65268;ﺰ ﻣﺰﺍﺣﻢ ﺍﻳﻦ ﺳ&= #65228;ﺎﺩﺕ ﻧﻴﺴﺖ. ﺁﻧﮕﺎﻩ = ﭼﻨﻴﻦ ﻫﻨﺮﻣﻨﺪﻯ ﻣﺎ&#= 65193;ﻯ'ﮐﻪ ﺍﻟﻬﻰ ﺷﺪﻩ ﺑﺎ&= #65207;ﺪ'ﺭﻭﺯﺑﺮﻭﺯ ﻫﻨﺮﻧﻤﺎﺋﻰ ﻫ&#= 65166;ﻯ ﺟﺎﻟﺐ ﺗﺮ ﻭ ﺁﻣ= ﻮﺯﻧﺪﻩ ﺗﺮ ﺩﺍﺭﺩ.ﻭ ﺍﻟ= ّﺎ ﺭﻭﺯ ﺑﺮﻭﺯ ﺑﺴ&= #65262;ﻯ ﻫﻨﺮ ﻣﺎﺩﻯ ﺗﺠ&= #65198;ﻳﺪﻯ ﻭ ﻣﺠﺮﺩ ﺍﺯﻣﻮ&= #65215;ﻮﻉ ﻭﻣﻌﻨﻰ ﭼﻮﻥ ﮐ&= #65262;ﺑﻴﺴﻢ ﭘﻴﺶ ﻣﻴﺮﻭﺩ ﻭ = ﺣﺮﮐﺎﺕ ﺟﻨﻮﻥ ﺁﻣﻴﺰ ﻫ&= #65256;ﺮﻣﻨﺪ' ﻧﻴﺰ ﺳﻮﮊﻩ ﺗﻤ&= #65166;ﺷﺎﻯ ﺩﻳﮕﺮﺍﻥ ﻭ ﺣﺘ&= #65264; ﻏﺮﻭﺭ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻧﻪ ﺧﻮﺩ ﻫﺰﻳﻨ= ;ﻪ ﻣﻴﮑﻨﺪ. ﮔﻮﺋﻰ = ﭘﻴﮑﺎﺳﻮ ﻭ ﺍﻣثاﻝ ﺍﻭ'ﻋ&#= 65198;ﻳﺎﻥ ﻭ ﺑﺎ ﻫﺬﻳﺎﻥ ﻭ= ﺑﺎ ﺣﺮﮐﺎﺕ ﻧﻔﺮﺕ &= #65153;ﻭﺭﻯ'ﺩﺭ ﺑﺮﺍﺑﺮ ﭼﺸﻢ ﻋ&= #65166;ﺷﻘﺎﻥ ﺍﻣثاﻝ ﺧﻮﺩ'ﻫ= 5256;ﺮﻧﻤﺎﺋﻰ ﻫﺎ ﺩﺍﺭﺩ.ﻭ ﺁﻧ= ﺮﺍ ﻧﻮﻋﻰ ﻧﺒﻮﻍ ﻭ = ﺍﺑﺪﺍﻉ ﻣﻴﺨﻮﺍﻧﺪ.ﮐﻪ &= #65255;ﻮﻋﻰ ﺟﻨﻮﻥ ﻭ ﺑﻰ ﻣﺤ= ﺘﻮﺍﺋﻰ'ﻭ ﮔﺎﻫﻰ ﺑﺎ ﺭﺳﻢ = ﭼﻨﺪ ﺧﻂ ﻭ ﻧﻘﻄﻪ'ﮐﺎ= ﺭ ﻫﻨﺮﻯ ﺧﻮﺩ ﺭﺍ = ﭘﺎﻳﺎﻥ ﻳﺎﻓﺘﻪ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ.ﻭﺍﻧﺘﻈﺎA= 197; ﺑﺮﺩﺍﺷﺖ ﻫﺰﺍ&#= 65197;ﺍﻥ ﻣﻌﻨﻰ ﺍﺯ ﻧﺎﻇ&= #65198;ﺍﻥ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻫﺮ = ﻳﻚ ﺑﺮﺣﺴﺐ ﻋﻘﺪﻩ &= #65259;ﺎﻯ ﺭﻭﺍﻥ ﺧﻮﺩ ﺑﺮ&= #65193;ﺍﺷﺘﻰ ﺩﺍﺭﺩ. ﻭ ﻓﻠﺴﻔ= ﻪ ﺑﺎﻓﻰ ﺩﺭ ﺑﻴﺎ&= #65253; ﺁﻥ ﺑﺮﺩﺍﺷﺘﻬ&#= 65166; ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﭼ&= #65262;ﻥ ﺩﺭ ﺣﮑﻢ ﺑﺪﻭﺭ = ﻣﺪﺍﺭﻯ ﮔﺸﺘﻦ ﺍﻧﺴﺎﻥ &= #65251;ﻴﺒﺎﺷﺪ'ﮐﻪ ﺑﺎ ﭼﺸﻢ ﺩﻝ ﺑﺴ= ﺘﻪ ﺩﻭﺭ ﺧﻮﺩ ﻣﻴﮕ&= #65198;ﺩﻧﺪ.ﻭ ﻣﺪﺍﻡ ﻧﺸﺨﻮﺍ&#= 65197; ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #65261; ﺑﻘﻴﻪ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﮐﻨﻮﻧﻰ ﺧﻮﺩﺭ&#= 65165;'ﺍﺗﻠﺎﻑ ﻭﺍﺳﺮﺍﻑ ﻣﻴﮑ&#= 65256;ﺪ.ﭼﻮﻥ ﻟﺬﺗﻰ ﻧﻴﺰ ﻣﻴ&= #65170;ﺮﺩ'ﻫﺮﮔﺰ ﻓﺮﺻﺖ ﺗﺠﺪﻳﺪ &= #65255;ﻈﺮ ﻧﻤﻰ ﻳﺎﺑﻨﺪ.</= p> </= span> ﺩﺭ @= 380;ﻨﻴﻦ ﺍﺣﻮﺍﻟﻰ'ﺭؤﻳ= 5166;ﻫﺎ ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﭘ&= #65268;ﺪﺍ ﻣﻴﺸﻮﻧﺪ.ﺭؤﻳ= 5166;ﻫﺎﻯ ﺩﺭ ﺧﻮﺍﺏ ﺭﺍ ﻫ= ﻤﻪ ﺩﺍﺭﻧﺪ'ﻭﻟﻰ ﭼ&= #65262;ﻥ ﺍﻧﺴﺎﻥ ﺑﺨﻮﺍ&#= 65259;ﺪ'ﺩﺭ ﺁﺭﺯﻭﻫﺎﻯ ﺧﻮ&#= 65193; ﺯﻧﺪﮔﻰ ﮐﻨﺪ'ﮐ&= #65258; ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263; ﻣﻴﻨﻤﺎﻳﺪ.ﺁﻧ&#= 64405;ﺎﻩ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ'&= #64400;ﻪ ﺭؤﻳﺎﻫﺎﻯ ﺩﺭ &#= 65169;ﻴﺪﺍﺭﻯ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧ&#= 65194;.ﻭﻧﻴﺮﻭﻣﻨﺪA= 175;ﺮ ﺍﺯ ﻫﻮﺳﻬﺎﻯ ﺭ&= #65261;ﺍﻥ ﻋﻘﺪﻩ ﺩﺍﺭ'ﺍﻳ&= #65254; ﺭؤﻳﺎﻫﺎﻯ ﺩﺭ &#= 65169;ﻴﺪﺍﺭﻯ ﻭ ﺩﺭ(ﺣﺪﻳث ﻧﻔ&= #1587; ) ﮐﻪ ﮐﺴﻰ ﺑﺎ ﺧ᥾= 2;ﺩﺵ ﺣﺮﻑ ﻣﻴﺰﻧﺪ'ﻭ = ﺍﺳﺘﺪﻟﺎﻝ ﺑﺪﻭﻥ ﻣﻘﺎﻭﻣ&#= 65174; ﻣﻴﻨﻤﺎﻳﺪ.ﭘس &#= 65191;ﻮﺩﺭﺍ ﻧﻴﺰ ﻣﺤﻖ ﺗﺮ ﻣ= ﻴﻴﺎﺑﺪ'ﻭ ﺑﺮﻭﺷﻬﺎﻯ ﺧﻴ&#= 65166;ﻝ ﻭﻭﻫﻢ ﺧﻮﺩ ﺍﺩ&= #65165;ﻣﻪ ﻣﻴﺪﻫﺪ. ﻭﻟﻰﺩ&= #65197; ﺻﻮﺭتی که ﻫﻨʋ= 98;ﻣﻨﺪ ﺳﻮﺍﺑﻖ ﺍﺑﺪﺍ&#= 65227;ﻰ ﺩﺍﺷﺘﻪﺑﺎﺷﺪ'&#= 65193;ﺭ ﮐﺎﺭ ﻫﻨﺮﻯ ﺧﻮ&= #65193;'ﺑﺮﺣﺴﺐ ﺭؤﻳﺎﻫﺎﻯ ﺩﺭ &#= 65169;ﻴﺪﺍﺭﻯ ﺧﻮﻳﺶ ﺗﺎﺑﻠﻮ&#= 65163;ﻰ ﻳﺎ ﺃثرﻯﺑﺴﺎA= 199;ﺩ' ﺑﺎﻋث ﻟﺬﺕ ﺩﻳ&#= 64405;ﺮﺍﻥ ﻣﻴﺸﻮﺩ'ﻭﺁﻧﺮ&#= 65165; ﺳﺤﺮ ﻫﻨﺮﻣﻨﺪ &= #65251;ﻴﺪﺍﻧﻨﺪ.ﮐﻪ ﺍﻓﺮﺍﺩ ﻧﺎﻇﺮ &= #65227;ﺎﻗﻞ ﺗﺮﻯ'ﻣﻴﺘﻮﺍﻧ&#= 65256;ﺪ ﺑﻌﻘﺪﻩ ﻫﺎﻯ ﺭ&= #65261;ﺍﻧﻰ ﻫﻨﺮﻣﻨﺪ'ﻭ ﻫﻮ&= #65203;ﻬﺎﻯ ﻧﺎﻣﻌﻘﻮﻝ ﻭ ﻣ&= #65188;ﺎﻝ ﺍﻭﺑﺮﺳﻨﺪ.ﻭ ﺩ&= #65197;س ﻋﺒﺮﺗﻰ ﺑﺮﺍﻯ &= #65191;ﻮﺩ ﺑﮕﻴﺮﻧﺪ.ﮐﻪ ﻧ&= #65166;ﻗﺪﺍﻥ ﻋﺎﻗﻞ ﻫﻨﺮﻯ ﺑ&= #65260;ﺘﺮ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺍ&#= 65267;ﻦ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65255;ﻰ ﻫﻨﺮﻣﻨﺪ ﺭﺍ ﻣ&= #65208;ﺨّﺺ ﮐﻨﻨﺪ.ﻭ ﺑﺮﺍﻯ = ﺩﻳﮕﺮﺍﻥ ﺗﻌﺮﻳﻒ ﮐﻨﻨﺪ'&= #65175;ﺎ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65227;ﺒﺮﺕ ﮔﻴﺮﻯ ﮐﺮﺩﻩ ﺑ&= #65166;ﺷﻨﺪ. ﺍﻳﻨﺠﺎ ﺍﺳﺖ ﮐ&= #65258; ﻣﻴﮕﻮﺋﻴﻢ' ﺳﺘ&= #65166;ﻳﺸﮕﺮﺍﻥ ﻭ ﻣﺸﺘﺮﻳﺎﻥ ﻳ&= #65242; ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263;'ﺗﻨﻬﺎ ﺍﻣثاﻝ ﺍﻭ ﺩﺭ &#= 65227;ﻘﺪﻩ ﻫﺎ ﻭ ﻫﻢ ﺟﻨس ﺩ= ﺭﻣﺎﻫﻴّﺖ ﺭﻭﺍﻧﻰ ﺁﻧﻬﺎ &= #65251;ﻴﺒﺎﺷﻨﺪ .<o:p></o:p> ﺍﻟﺒﺘﻪ= </spa= n>ﺍﻭﻟﻴﺎﻯ ﺍʌ= 47;ﻬﻰ ﻭﻫﻨﺮﻣﻨﺪﺍﻥ &#= 65165;ﻟﻬﻰ ﺁﺭﻳﺎﺋﻰ ﺷﺪﻩ'&= #65255;ﻴﺰ ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﺸ&= #65176;ﺮﻳﺎﻥ ﺧﺎﺹ' ﻭ ﻫﻢ ﺟﻨﺴ= ;ﺎﻥ ﺩﺭ ﺫﺍﺕ ﺭﻭﺣﻰ = ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺩﺭ&= #65241; ﻳﮑﺪﻳﮕﺮ ﻣﻴﮑ&#= 65256;ﻨﺪ. ﻭﻫﻤﻴﺸﻪ ﮐﺒﻮ&#= 65175;ﺮ ﺑﺎ ﮐﺒﻮﺗﺮ'ﺑﺎ&= #65199; ﺑﺎ ﺑﺎﺯ ﺍﺳﺖ.ﮐ= ﻪ ﻫم ﺠﻨﺴﺎﻧﻰ ﻫ&#= 65204;ﺘﻨﺪ' ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ &= #65169;ﺎﻫﻢ ﭘﺮﻭﺍﺯ ﺭﻭﺣﻰ &= #65261; ﻣﻌﺮﺍﺟﻬﺎﻯ ﻣ&#= 65208;ﺎﺑﻪ ﮐﻨﻨﺪ.ﺷﺎﻳﺪ ﺩ&= #65197;ﺭﻭﺵ ﺍﻟﻬﻰ ﺑﺎﺷﺪ'ﮐ&= #65258; ﻣﻴﮕﻮﺋﻴﻢ ﻧﻪ &= #65235;ﻘﻂ ﻫﺪﺍﻳﺘﻬﺎﻯ ﻧ&#= 65268;ﮑﻮ'ﺑﺎﻋث ﺳﻌﺎﺩﺕ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺍﺳﺖ.ﮐﻪ ﮔﺎﻫﻰ = ﻫﺪﺍﻳﺘﻬﺎﻯ ﻣﻨﻔﻰ ﻭ ﺍﻧﺤﺮ&= #65165;ﻓﻰ ﻧﻴﺰ ﺑﺎﻋث ﻫﺪ&#= 65165;ﻳﺖﻣثبت ﺍﻧﺴﺎﻥهاﻯ ﻣA= 204;ﺘﻌﺪ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﮔ&= #65262;ﺋﻰ ﺃﺩﺏ ﺭﺍ ﺍﺯ ﺑﻴ= ﺎﺩﺑﺎﻥ ﻣﻰ ﺁﻣﻮﺯﻧﺪ.ﮔ&= #65198;ﭼﻪ ﺁﻣﻮﺯﺵ ﺍﺩﻳﺒ&#= 65166;ﻥ ﺭﺍ ﻧﻴﺰ ﻣﻰ ﭘﺬ= ﻳﺮﻧﺪ. ﺍﺷﺒﺎﻉ ﻋﻘﺪﻩ &= #65259;ﺎ ﻭﻭﺟﻮﺩ ﻋﻘﺪﻩ&#= 65259;ﺎ' ﺑﺎﺯ ﻧﻌﻤﺎﺕ ﻭ = ﺭﺣﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻫﺴ= ;ﺘﻨﺪ'ﮐﻪ ﻧﺘﻴﺠﻪ ﺯﻧﺪﮔ&#= 65264; ﻫﺎ'ﻭﺗﮑﺎﻣﻠﺎ&#= 65173; ﻳﻚ ﺭﻭﺡ ﺩﺭ ﺗﻮ= ﻟﺪﺍﺕ ﻗﺒﻠﻰ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺑﺮﺍﻯ ﻧﻮﻉ ﮐﻨ&= #65262;ﻧﻰ ﻣﺼﺮﻑ ﻣﻨﻔﻰ ﺳ&= #65166;ﺯ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺍﮔ&= #65198; ﺗﺒﺪﻳﻞﺑﻤﺼﺮ= 5233; ﻣﺸﺒﺖ ﻭ ﺩﺭﺳﺖ = ﺷﺪ' ﻭ ﻋﺒﺮﺕ ﮔﻴﺮﻯ = ﺩﺳﺖ ﺩﺍﺩ ﮐﻪ ﻋﺒﻮﺭ&= #65263; ﺍﺯ ﺁﻥ ﺷﺪﻩ ﺑﺎ= ﺷﺪ.ﺑﻘﻮﻝ ﺭﻳﺎﺿﻴﺪﺍﻧﺎ= 5253; ﺑﺎﻳﻚ ﺗﺒﺪﻳل علاﻣﺖﺭﻳﺎﺿ᥾= 4; ﻣﻨﻔﻰ ﺑﻴﻚ ﻋﻠﺎﻣﺖ ﻣ&= #1579;بت ﻫﻤﺎﻥ ﺻﻔﺎﺕ ﻣ&= #65256;ﻔﻰ ﻗﺒﻠﻰ ﺭﺍ ﺗﺒﺪ&= #65267;ﻞ ﺑﺼﻔﺎﺕ ﻣثبت A= 261; ﺳﺎﺯﻧﺪﻩ ﻣﻴﮑ&#= 65256;ﺪ. ﻋﻘﺪﻩ ﻫﺎ ﮐﻪ ﻧ= ﻘﺎﻁ ﻣﻨﻔﻰ ﻭ ﻧﻴﺎﺯ&= #65259;ﺎﻯ ﻧﺎﻣﻌﻘﻮﻝ ﻫﺴ&#= 65176;ﻨﺪ ﻣﻴﺘﻮﺍﻥ ﺑﺎ ﺭ&= #65235;ﻊ ﻧﻴﺎﺯ'ﻭ ﭘﺶ ﺍﺯ= ﺗﺨﻠﻴﻪ ﻧﻴﺎﺯﻫﺎ ﭼﻨﺎ&#= 65253; ﮐﺮﺩ'ﮐﻪ ﻫﻤﻪ ﻧ= ﻴﺮﻭﻫﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ ﺗﺒ&#= 65194;ﻳﻞ ﺑﻨﻴﺮﻭﻯ ﺗﻌﺎ&#= 65247;ﻰ ﺑﺨﺶ ﻣﻴﮕﺮﺩﺩ.&= #64404;ﻮﺋﻰ ﺑﺎﺩﺑﺎﻥ ﮐﺸﺘ&#= 65264; ﺍﺳﺖ'ﮐﻪ ﻣﻴﺘﻮ&= #65165;ﻧﺪ ﮐﺸﺘﻰ ﺭﺍ ﺑﺮ ﺧ= ﻠﺎﻑ ﺟﻬﺖ ﺑﺎﺩ'ﻭﻟﻰ = ﺑﺎ </spa= n>ﮐﻤﻚ ﻫﻤﺎﻥ A= 169;ﺎﺩ'ﭘﻴﺶ ﺑﺒﺮﺩ.ﻭ ﺗﻨﻬﺎ = ﮐﻮﺷﺶ ﻭ ﻣﺠﺎﻫﺪﻩﺍﻯ &= #65247;ﺎﺯﻡ ﺍﺳﺖ'ﮐﻪ ﻣﻴﺘﻮ&= #65165;ﻥ ﭼﻨﻴﻦ ﻧﻴﺮﻭﻯ &= #65251;ﻨﻔﻰ ﺭﺍ ﻣثبت ﮐﺮﺩ.= 5261; ﺍﻟّﺎ ﺗﻦ ﭘﺮﻭ&#= 65197;ﺍﻥ ﺑﺪﻭﻥ ﻫﺮ ﺳﻌﻰ = ﻭﮐﻮﺷﺶ'ﺑﺨﺼﻮ&#= 65209; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻇﺎﻫﺮﺍ ﺧﺴﺘﻪ &= #64400;ﻨﻨﺪﻩﺍﺳﺖ.ﻭ ﺑﺎﺩ ﻣﺨﺎﻟﻒ ﺁ&= #65255;ﻬﺎ ﺭﺍ ﺑﺎ ﺧﻮﺩ ﺑﺠ= ﻬﻨّﻤﻬﺎﻯ ﻗﻬﻘﺮﺍ ﻭ ﻗﻄﻌ&= #65264; ﻣﻴﺒﺮﺩ ﮐﻪ ﺟﺒ&= #65198;ﺍﻥ ﺁﻥ ﺑﺮﺍﻯ ﺗﮑﺮ&= #65165;ﺭ ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺍ&= #65199; ﺩﺳﺖ ﺭﻓﺘﻪ'ﺑﺴ&= #65268;ﺎﺭ ﻃﻮﻟﺎﻧﻰ ﻭﺳﺨ&#= 65174; ﺗﺮ ﺍﺳﺖ.ﮐﻪ ﺁﻧ= ﺮﺍ ﻋﺬﺍﺏ ﺟﺎﻭﻳﺪ&#= 65165;ﻥ ﺟﻬﻨّﻤﻰ ﺗﻮﺻ= 5268;ﻒ ﺑﺤﻖ ﻣﻴﮑﻨﻨﺪ. = ﺷﻔﺎﻯ ﺗﻦ ﺩﺍﺭﻭﺋﻰ ﺩ&= #65165;ﺭﺩ'ﻭﻟﻰ ﺷﻔﺎﻯ ﺫﻫﻦ ﺩﺍ&= #65197;ﻭﻯ ﺁﻣﻮﺯﺷﻰ ﻣﻴﺨ&#= 65262;ﺍﻫﺪ'ﻭ ﺩﺍﺭﻭﻯ ﺭﻭﺍﻥ &= #65165;ﺧﻠﺎﻕ ﻭﺍﺩﺏ ﺍﻟﻬﻰ'ﻭ&= #65175;ﺤﻠﻴﻪ ﻟﺎﺯﻡ ﺩﺍﺭﺩ'ﮐ&= #65258; ﺗﻨﻬﺎ ﺩﺭ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﺩﺳﺖ ﺩﺍ&= #65193;ﻧﻰ ﺍﺳﺖ. </= span> ﺩﺭ A= 169;ﺤث ﺭﺍﺑﻄﻪ ﻫﻨﺮ ﺑ&= #65166; </spa= n>ﺯﻧﺪﮔﻰ'ﺍﺯ A= 239;ﺪﻳﻢ ﻋﻠﻤﺎﻯ ﺯﻳﺒﺎ&#= 65163;ﻰ ﺷﻨﺎﺳﻰ' ﺑﻴﻦ ﻫ= ﻨﺮ ﻭﺯﻧﺪﮔﻰ ﺗﻌﺎ&#= 65197;ﺽ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ' &= #65193;ﺭﺣﺎﻟﻴﮑﻪ ﺯﻳﺒﺎﺋﻰ ﺍﻧﻌ&#= 64401;ﺎﺳﻰ ﻃﺒﻴﻌﻰ ﺍﺯ ﻫﺴ&= #65176;ﻰ ﻧﻴﺴﺖ'ﺑﻠﮑﻪ ﻳ&= #65242; ﺃﻣﺮ ﺍﻧﺘﺰﺍﻋ&#= 65264; ﺫﻫﻨﻰ'ﻭ ﻋﻤﻞ ﺍ= ﺭﺍﺩﻯ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﮐﻪ ﺩﺍﺭﺍﻯ ﺍﺭﺯﺵ &= #65211;ﻨﻌﺘﻰ ﺩﻳﮕﺮﻯ ﺍﺳﺖ.ﺩ&= #65197; ﻫﻨﺮﻫﺎ ﻣﻌﻘﻮ&#= 65247;ﺎﺕ ﺍﺭﺯﺵ ﺻﻨﻌﺘﻰ &= #64400;ﻤﺘﺮﻯ ﺩﺍﺭﻧﺪ' ﮐﻪ ﺩﺭ= ﻋﺮﻓﺎﻥ ﻧﻴﺴﺖ.ﺍﺭﺳﻄﻮ&#= 64404;ﻔﺘﻪ ﺑﻮﺩ'ﮐﻪ ﻫﻨﺮ ﺗ= ﻘﻠﻴﺪ ﺍﺯ ﻃﺒﻴﻌﺖ ﺍﺳ&= #65174;.ﻭ ﻧﻴﺰ ﮔﻔﺘﻪ ﺑﻮ&= #65193;'ﻫﻨﺮ ﮐﺎﺭﻯ ﺭﺍ ﮐﻪ ﻃ= ﺒﻴﻌﺖ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺑ&#= 64401;ﻨﺪ ﻫﻨﺮ ﻣﻴﮑﻨﺪ.ﻟ&= #65196;ﺍ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ'&= #65259;ﻨﺮ ﺗﻘﻠﻴﺪ ﻃﺒﻴﻌ&#= 65174; ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﺗ&= #65212;ﺤﻴﺢ ﻳﺎ ﺗﮑﻤﻴﻞ ﻃﺒ&= #65268;ﻌﺖ ﺍﺳﺖ.ﻭ ﺣﺘﻰ ﺧﻮ= ﺩ ﺍﻧﺴﺎﻥ ﻫﻨﺮﻣ&#= 65256;ﺪ'ﺟﺰﺋﻰ ﺍﺯ ﻃﺒﻴﻌﺖ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭ ﺍﻟﻬﺎﻡ ﺍﺯ ﻃ= ﺒﻴﻌﺖ'ﺃثرﻫﻨA= 198;ﻯ ﺭﺍ ﻏﻴﺮ ﻣﻄﺎﺑ&= #65238; ﺑﺎ ﻭﺍﻗﻊ ﻣﻴﺴ&= #65166;ﺯﺩ. ﻫﻨﺮﻣﻨﺪ ﻧﺸﺨ&#= 65262;ﺍﺭ ﻃﺒﻴﻌﺖﻣﻴﮑﻨ= 5194;'ﻭ ﺍﺩﺭﺍﮐﺎﺕﺧﻮ= 5193;ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﻔﻌﻞ &= #65261;ﺗﺤﻘق ﻤﻴﻨﻤﺎﻳﺪﮐﻪ &#= 65175;ﮑﺎﻣل ﻨﻴﺴﺖ. ﺑﺮﺧﻰ ﺍ= ﺯ ﻣﺤﻘﻘﺎﻥ ﺩﺭ ﻫ&= #65256;ﺮ' ﺁﻧﺮﺍ ﻣﺮﺑﻮﻁ &= #65169;ﺴﻄﺢ ﺗﻤﺪﻥ ﻋﺼﺮ ﻫﻨ&= #65198;ﻣﻨﺪ ﻣﻴﺪﺍﻧﻨﺪ . ﻭﻟ= ﻰ ﺍﺳﺘﻌﺪﺍﺩ ﺍﺑ&#= 65198;ﺍﺯ ﻫﻨﺮ ﺩﺭ ﺑﺮﺧﻰ'= ﮔﺎﻫﻰ ﻣﻄﺎﺑﻘﺖ ﺑﺎ ﻃ&= #65170;ﻴﻌﺖ ﻭ ﺗﻤﺪﻥ ﻋﺼﺮ ﺧ= ﻮﺩ ﺩﺍﺭﺩ.ﻭ ﺑﺴﻴﺎ&= #65197;ﻯ ﺭﺍ ﻫﻨﺮﻣﻨﺪ ﻣ&= #65268;ﺒﻴﻨﺪ' ﻭ ﻧﻤﻰ ﺗﻮﺍﻧﺪ = ﺁﻧﺮﺍ ﺑﻴﺎﻥ ﻫﻨﺮﻯ ﻧ&= #65252;ﺎﻳﺪ. ﻳﺎ ﻫﻤﺎﻥ ﺍﺳﺘ&= #65228;ﺪﺍﺩ ﺳﻠﻮﻙ ﺍﻧﺴﺎﻥ &= #65203;ﺎﻟﻚ ﺍﺳﺖ'ﮐﻪ ﺩﺭ ﺩﻭ= ﺭﻩ ﺳﻠﻮﻙ ﺗﻨﻬﺎ ﻣ&= #65264; ﺑﻴﻨﺪ'ﮐﻪ ﺩﻡ ﻧ= ﻤﻰ ﺯﻧﺪ ﻭ ﺣﺮﻓﻰ ﻧ= ﺪﺍﺭﻧﺪ ﻭ ﭼﻮﻥ ﮐﺎﻣل ا&#= 65247;ﻬﻰ ﺷﺪﻧﺪ'ﻭ ﺯﻣﺎﻧ&= #65258; ﻣﺮﺑﻮﻃﻪ ﺧﻮﺩ&#= 65197;ﺍ ﺷﻨﺎﺧﺘﻨﺪ ﻣﻨ&#= 65166;ﺳﺐ ﺁﻥ' ﺗﻨﺰﻳﻞ ﺍﻓ= ﮑﺎﺭ ﻭ ﺍﻳﺪﻩ ﻫﺎﻯ ﺍ= ﻟﻬﺎﻣﻰ ﻭ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭ= ﺍ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﮐ&#= 65258; ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍ&= #65267;ﺪﻩ ﻫﺎﻯ ﺧﻮﺩﺭﺍ'ﻗ&= #65166;ﺑﻞ ﺗﻨﺰﻳﻞ ﻭ ﮔﻔﺘ&= #65254; ﺑﺪﻳﮕﺮﺍﻥ ﻫﻢ &= #65255;ﻤﻴﺪﺍﻧﻨﺪ ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﮔ&= #65236;ﺖ ﺍﺯ ﺳﻪ ﻫﺰﺍﺭ ﮐ= ﻠﺎﻣﻰ'ﮐﻪ ﻭﺣﻰ ﻭﺍﻟﻬﺎﻡ &= #65193;ﺍﺷﺘﻪ ﺍﺳﺖ'ﺗﻨﻬﺎ ﻳﻚ = ﻫﺰﺍﺭ ﺁﻧﺮﺍ ﺑﻬﻤﻪ ﻭ = ﻳﻚ ﻫﺰﺍﺭ ﺁﻧﺮﺍ ﺑ&= #65170;ﺮﺧﻰ'ﻭ ﻫﺰﺍﺭﻩ ﺳﻮﻡ ﺭ&= #65165; ﺑﻬﻴﭻ ﮐس ﻧﮕﻔ&#= 65176;ﻪ ﺍﺳﺖ.ﺯﻳﺮﺍ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﺯ ﺧﺪﺍﻭﻧﺪ' ﺑ= ﺰﺑﺎﻥ ﺁﻳﻨﺪﮔﺎﻥ ﺩﻭ&#= 65197; ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ = ﻧﻴﺎﻣﺪﻩ ﺑﺠﻬﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻳﺎ ﻫﻤﺎﻥ ﺳﻄﺢ = ﻋﻘﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺍﺳﺖ'ﮐﻪ ﺃﻧﺪﮐ&= #65264; ﺍﺯ ﺁﻥ ﺍﻓﮑﺎﺭ = ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺷﺎ&= #65259;ﺪ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺩ&= #65165;ﺭﻧﺪ.ﮐﻪ ﻗﺎﺑﻞ ﻃﺮﺡ ﻭ ﮔ= ﻔﺘﻦ ﺑﺪﻳﮕﺮﺍﻥ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﻧﻴﺴﺘﻨ&#= 65194;.ﻳﺎ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮ&= #65193;' ﻣﻮﺟﺐ ﺍﻧﮑﺎﺭ &= #65153;ﻧﻬﺎ ﻭ ﺗﻐﻴﻴﺮﺍﺗﻰ &= #65169;ﻴﺸﺘﺮ ﻣﻘﺎﻡ ﺭﻭﺍﻧﻰ &= #65153;ﻧﻬﺎﻣﻴﮕﺮﺩA= 193;.ﺯﻳﺮﺍ ﺍﻧﮑﺎﺭ ﺍﻣﻮﺭ &= #65169;ﺮﺗﺮ'ﮔﻨﺎﻩ ﺳﺨﺖﺗﺮ ﺍﺯ ﺍﻧ&= #64401;ﺎﺭ ﺍﻣﻮﺭ ﻓﻌﻠی ﻮ &= #65259;ﻢ ﺍﮐﻨﻮﻥ اﻧﺴﺎ= 5253; ﻣﻴﺒﺎﺷﺪ. </= span> ﺑﺮʄ= 04;ﺴﻮﻥ ﺭﻭﺍﻥ ﺷﻨﺎس ﻣ&#= 65176;ﺎﻓﻴﺰﻳﮑﻰ'ﻳA= 166;(ﭘﺎﺭﺍ ﺳﺎﻳﮑﻮﻟﻮﮊﻯ)&#= 65259;ﻨﺮ ﺭﺍ ﺗﻠﺎﺵ ﺑﺮﺍ&= #65263; ﺗﻨﻈﻴﻢ ﻭ ﺳﺎﺧ&= #65174; ﻣﻴﺪﺍﻧﺴﺖ.ﺑﻠ&#= 64401;ﻪ ﺟﻨﺒﻪﺍﻯ ﺍﺯ ﺗ&= #65156;ﻣّﻞ ﻭ ﺍﺳﺘﺒﺼﺎﺭ ﺑ&= #65166;ﻃﻨﻰ ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﻫ&= #65252;ﺎﻥ (ﺷﻬﻮﺩ ویژن )ﻣ= 5268;ﺪﺍﻧﺪ.ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﮐﺎﻣ&#= 65246; ﺑﻮﺣﺪﺕ ﻭﺟﻮﺩ&#= 65263;'ﻭ ﮐﺴﺐ ﺍﻳﻦ ﻫﻤﺎ&= #65255;ﻰ ﻣﺮﺍﺗﺐﺍﻟﻬﻰ &#= 65169;ﺎﻟﺎﺗﺮ ﺩﺭﺁﻣﺪﻩﺍﺳﺖ.&#= 65261; ﺍﻭ ﻣثاﻝ ﺩﺳﺘ= 5252;ﺎﻝ ﻗﺪﻳﺴﻪﺍﻯ ﻳﻬ&#= 65262;ﺩﻯﺮﺍ می آﻭﺭﺩ'ﮐﻪ ﻓ= 5198;ﻭﻧﻴﮑﺎ ﭼﻮﻥ ﭘﻴﺸﺎﻧﻰ &= #65251;ﺴﻴﺢ ﺭﺍ ﭘﺎﻙ ﮐﺮﺩ'ﻋ= ﮑس ﻣﺴﻴﺢ ﺑﺮ ﺩﺳﺘ&= #65252;ﺎﻟﺶ ﻣﺎﻧﺪ.ﺯﻳﺮﺍ ﺯ&= #65253; ﻳﻬﻮﺩﻯ'ﻣﺴﻴﺢ &= #65197;ﺍ ﭘﺬﻳﺮﻓﺘﻪ ﺑﻮ&#= 65193;.ﻭ ﺩﺭ ﺩﻝ ﺧﻮﺩ ﺻﻮ= ﺭﺕ ﻣﺴﻴﺢ ﺭﺍ ﭼﺎﭖ&= #65207;ﺪﻩ ﭘﻴﺪﺍ ﮐﺮﺩ.ﻭ ﻫ= ﺮﮐس ﻭﻫﺮﻫﻨﺮﻣﻨﺪ= 5263;'ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺷﻬﻮﺩ &= #65153;ﺧﺮ ﺧﻮﺩﺭﺍ ﺯﻧﺪﻩ &= #65193;ﺭ ﺩﻝ ﺩﺍﺭﺩ.ﻭ ﺍﺯ= ﺍﻭ ﺍﻟﻬﺎﻡ ﻣﻴﮕﻴ&#= 65198;ﺩ.ﻭ ﺣﺘﻰ ﺗﺤﺖ ﺗﺪﺑ&= #65268;ﺮ ﺍﻟﻬﻰ ﺍﻭ ﻣﻴﺒ&= #65166;ﺷﺪ. ﮐﻪ ﻣﺎ ﺍﺯ ﻫﻤﺰ= ﺍﺩ ﺍﻭ ﻣﻴﮕﻮﺋﻴﻢ. = ﺯﻳﺮﺍ ﺭﻭﺍﻥ ﺑﺸﺮﻯ ﺑ&= #65166; ﺷﻬﻮﺩ ﺧﻮﺩ'ﺗﺒ&= #65194;ﻳﻞ ﺑﺮﻭﺣﻰ ﺍﻟﻬﻰ &= #65207;ﺪﻩ ﺍﺳﺖ. ﭼﻮﻥ ﺑﺮﮔ= ﺴﻮﻥ ﺍﺯﻫﻨﺮﻣﻨﺪ ﺍ&#= 65247;ﻬﻰ ﻓﻮﻕ ﺑﺸﺮﻯ ﺻﺤ&= #65170;ﺖ ﻣﻴﮑﻨﺪ'ﻭﻧﻪ ﺍ&= #65199; ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263; ﺑﺸﺮﻯ'ﻭ ﮐﺎﺭ ﻫ= ﻨﺮﻯ ﺭﺍ ﺗﻤﺎﺵ ﻣﺴﺘ&= #65240;ﻴﻢ ﺑﺎﻃﻨﻰ ﺑﺎ ﻭﺍ&= #65239;ﻊ ﻧﺎﺳﻮﺗﻰ ﺧﺎﺭ&#= 65183;ی ﻤﻴﺪﺍﻧﺴﺖ. ﺩﺭ&= #65187;ﺎﻟﻴﮑﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻏ&#= 65268;ﺮ ﺍﻟﻬﻰ ﻋﻤﻠﺸﺎ&#= 65253; ﺻﻨﻌﺘﻰ ﺍﺳﺖ'ﻧ&= #65176;ﻴﺠﻪ ﻋﻘﻞ ﻓﻌﻠﻰ ﺍﻭ'= ﻭ ﺗﻤﺮﻳﻨﺎﺕ ﻗﺒ&#= 65248;ﻰ'ﻭﺑﺨﺼﻮﺹ ﺑﺨﻮﺍﺳﺘﻪ ﻣﺸ&#= 65176;ﺮﻳﺎﻥ'ﻳﺎ ﻣﻮﺭﺩ ﺳﺘﺎﻳﺶ &= #65165;ﻧﺴﺎﻧﻬﺎﻯ ﻋﺎﻣﻰ ﻏﻴﺮ ﺍﻟ&= #65260;ﻰ.ﺯﻳﺮﺍ ﻋﻘﺪﻩ ﻫﺎ ﺩﺭ ﻫ= ﻨﺮﻣﻨﺪ ﻏﻴﺮ ﺍﻟﻬﻰ ﮐﺎ&= #65197;ﺳﺎﺯ ﻫﻨﺮﻯ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺩﺭ ﺣﺪّ ﮐﺎﻣﻠ&#= 65166;ﻥ ﺍﻟﻬﻰ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﺷﺪﻩ'ﻧﻘﺶ ﺯﻳﺎ&= #65193;ﻯ ﺑﺮﺍﻯ ﻋﻘﺪﻩ ﻫ&= #65166; ﻭ ﻋﻘﻴﺪﻩ ﻫﺎ'ﺩ= ﺭﻫﻨﺮﻧﻤﺎﺋﻰ ﻫﺎﻯ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﻧﺪﺍﺭﺩ. ﺑﺮﮔﺴ&= #65262;ﻥ ﺩﺭ ﻋﻘﻴﺪﻩ ﺟﻤ&= #65166;ﻟﻰ ﺧﻮﺩ' ﻣﺘﺄثّر = 5165;ﺯ ﺷﻮﭘﻨﻬﺎﻭﺭ ﺍ&#= 65203;ﺖ. ﮐﻪ ﺩﺭ 1860 ﻭﻓ= ﺎﺕ ﻳﺎﻓﺘﻪ ﺑﻮﺩ. ﺯ= ﻳﺮﺍ ﻫﻨﺮ ﺭﺍ ﺍﻧﺘﻘ&= #65166;ﻝ ﺍﺯ ﺍﺭﺍﺩﻩ ﻭ ﺍ= ﺧﺘﻴﺎﺭ ﻋﻘﻠﻰ'ﺑﻤﺸﺎﻫ&#= 65194;ﻩ ﻭ ﺷﻬﻮﺩ ﻣﻴﺪﺍ&= #65255;ﺴﺖ.ﻳﺎ ﻫﻤﺎﻥ ﺍﻧﺘﻘﺎ&#= 65245; ﺍﺯ ﺧﻮﺍﺳﺘﻪ ﻭ = ﻃﻠﺐﺩﺭ ﺗﺄﻣّﻞ ﺗﺠﺮﻳﺪﻯ ﺳﻠﻮﮐʌ= 64;. ﺩﺭ ﻣﮑﺘﺐ ﺷﻮﭘﻨﻬ&#= 65166;ﻭﺭ ﻋﻨﺼﺮ ﺍﻓﻠﺎﻃ&#= 65262;ﻧﻰ ﻭ ﻋﺮﻓﺎﻧﻰ ﻭﺟ&= #65262;ﺩ ﺩﺍﺭﺩ'ﮐﻪ ﺳﻠﻮ&= #64400;ﻰ ﺍﺳﺖ.ﻭﻟﻰ ﺩﺭ ﺑ= ﺮﮔﺴﻮﻥ ﻧﻴﺴﺖ.ﺯﻳﺮﺍ ﺑ&= #65198;ﮔﺴﻮﻥ ﻋﺮﻓﺎﻥ ﺭﺍ ﻋﻠ&= #65250; ﻭ ﻓﻠﺴﻔﻪﺍﻯ ﻣ&= #65268;ﺪﺍﻧﺴﺖ'ﻭ ﻧﻪ ﻧﺘﻴﺠﻪ ﺷﻬ&= #65262;ﺩ ﻭﺳﻠﻮﻙ.ﺑﻤﻌﻨ&#= 65264; ﺩﻳﮕﺮ ﺑﺠﻨﺒﻪ &= #65251;ﺎﺩﻯ ﻭ ﺗﻨﺰﻳﻠﻰ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻭ ﺷﻬﻮ&#= 65193;ﻯ ﺗﻮﺟّﻪ ﺩﺍﺷﺖ. &= #65199;ﻳﺮﺍ ﻭﻯ ﭘﺰﺷﮑﻰ ﺑﻮ&= #65193;'ﮐﻪ ﺑﺎ ﺑﻴﻤﺎﺭﺍﻥ &= #65203;ﺮﻭﮐﺎﺭ ﺩﺍﺷﺖ.ﮔﻮﺋﻰ ﺧ&= #65262;ﺩ ﺗﺰﮐﻴﻪ ﻧﻔس ﻧ&#= 64401;ﺮﺩﻩ' ﻣﻴﺨﻮﺍﻫﺪ ﺩﻳ&#= 64405;ﺮﺍﻥ ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭ&#= 65165;ﻥ ﻭ ﻣﻌﺎﻟﺠﻪ ﮐﻨ&= #65194;.ﮐﺎﺭﻯ ﮐﻪ ﺷﻮﭘﻨﻬﺎﻭ&#= 65197; ﻭﻫﺮﻋﺎﺭﻓﻰ ﻣ&#= 65268;ﮑﻨﺪ.ﺗﺎ ﺧﻮﺩﺭﺍ ﺷﻔﺎ ﻧ&= #65194;ﻫﻨﺪ' ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻧ&= #65252;ﻴﺘﻮﺍﻧﺪ ﺑﺪﺭﺳﺘﻰ ﺷﻔﺎ &= #65169;ﺪﻫﻨﺪ.ﻳﻌﻨﻰ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺧﻮﺩﺭﺍ'ﺑﺮﺍﻯ &= #65191;ﻮﺩﺵ ﻣﺨﺼﻮﺹ ﻣﻴﺪﺍ&#= 65255;ﺪ'ﮐﻪ ﺁﻳﻨﺪﻩ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺍﻭ ﻣﻴﺒﺎﺷﺪ<sp= an dir=3DLTR>. ﻭﻟﻰ ﺩʌ= 67;ﮕﺮﺍﻥ ﺭﺍ ﺍﻟﻬﺎﻣﺎﺕ &= #65193;ﺭ ﺳﻄﺢ ﻣﺮﺩﻡ ﻭ ﻋ= ﻘﻞ ﮐﻨﻮﻧﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺁﻧﻬﺎ ﻣﻴﺪﺍﻧ&#= 65194;.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻋﺎﺭ&#= 65233; ﭘس ﺍﺯ ﺗﻨﺰﻳﻞ &= #65165;ﻟﻬﺎﻣﺎﺕ ﺧﻮﺩ'ﺩﺭ ﭼﻨﺪ ﺳ= ﺎﻟﻚ ﺧﻮﻳﺶ' ﻓﻮﺭﺍ ﻗ= ﺼﺪ ﺗﻌﺎﻟﻰ ﺩﺍﺩﻥ &= #65203;ﺎﻟﻚ ﺭﺍ ﺩﺍﺭﺩ ﻭ ﻧﺒ= ﺎﻳﺪﺩﺭ ﻫﻴﭻ ﺳﻄﺢ ﻋﻘﻠ&= #65264; ﺟﺪﻳﺪ ﻭﻟﻮ ﺑﻬ&= #65176;ﺮﻯ ﺗﻮﻗّﻒ ﮐﺮﺩ. ﺑ&= #65198;ﮔﺴﻮﻥ ﭼﻮﻥ ﺷﻮﭘﻨﻬﺎ&#= 65261;ﺭ ﻣﻌﺘﻘﺪ ﺍﺳﺖ'ﮐ&= #65258; ﻫﻨﺮ ﻳﻚ ﺣﺪس ﺍ&= #65187;ﻮﺍﻟﻰ ﺍﺳﺖ. ﮐﻪ ﭼﻴﺰﻯ= ﺍﺯ ﻣﺎﺩﻩ ﻭ ﺳﻄﺢ ﺯ= ﻧﺪﮔﻰ ﮐﻨﻮﻧﻰ ﺩﺭ ﺁﻥ = ﻧﻴﺴﺖ.ﺯﻳﺮﺍ ﺍﻟﻬﺎﻡ ﺍﺯ ﻣﻘ&= #65166;ﻡ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍ= ﻳﻦ ﺧﺎﺹ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺍﺳﺖ. ﮐﻪ ﺑﺨﻠﻖ= ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧﻪ ﺑﺎﺯﮔﺸ&#= 65176;ﻪﺍﻧﺪ.ﻭ ﻫﺮ ﻳﻚ ﺍﺯ ﺳﻄﺢ= ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ ﺧﻮﺩ.ﻭ = ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﺣ= ﺪس ﻭ ﺣﺎﻝ' ﺑﺮ ﺫﺍﺕ= ; ﺭﻭﺣﻰ' ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺭ&= #65203;ﻴﺪﻩ'ﻭ ﻧﻪ ﺍﺯ ﻋﻘﻞ ﺑﺸ= ﺮﻯ ﻭ ﺭﻭﺍﻥ ﻣﻌﻤﻮ&= #65247;ﻰ.ﻭ ﭼﻮﻥ ﻫﺮ ﺍﻧﺴﺎ&= #65253; ﻋﺎﻣﻰ ﻏﻴﺮ ﺳﺎ&= #65247;ﻚ ﺩﻳﮕﺮ.ﻭ ﺍﻳﻦ ﻫ= ﻤﺎﻥ ﺣﺮﻑ ﺻﻮﻓﻴّﻪ &#= 65165;ﻳﺮﺍﻧﻰ ﺍﺳﺖ'ﮐﻪ ﻣﺎ ﻧﻴ= ﺰ ﻫﻤﺎﻥ ﺭﺍ ﻣﻴﮕ&= #65262;ﺋﻴﻢ. ﻟﺰﻭﻡ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺩﺭ ﺗﺨﻠﻴﻪ ﻭ ﺗ= ﺤﻠﻴﻪ' ﺗﺎ ﺗﺠﻠﻴﻪﻫﺎ&#= 65263; ﺍﻟﻬﻰ ﻫﻔﺘﮕﺎ&#= 65255;ﻪ ﻧﻮﻉ ﺑﺸﺮﻯ.ﺁﻧ&= #64405;ﺎﻩ ﺍﺯ ﻣﺤﻞ ﻋﻘﻞ ﺍ= ﻟﻬﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;'ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65197;ﺣﻤﺎﻧﻰ ﺍﻟﻬﺎﻡ ﺩﺭﻳﺎ&#= 65235;ﺖﺩﺍﺭﺩ.ﻭﺍﮔA= 198; ﺗﻨﺰﻳﻞ ﺷﺪﻧﻰ &= #65169;ﺮﺣﺴﺐﻋﻘﻞ ﺑﺸﺮﻯ ﻫﻢ ﺑﺎﺷ&= #65194;'ﮐﻪ ﺃﮐثرﺍ ﻧﻴﺴﺖ.= 5153;ﻧﻬﻢ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﻣﻄﻴﻊ'ﻭ = ﺩﺭ ﺗﺴﻠﻴﻢ ﺧﻮﺩ ﻣ&= #65268;ﮕﻮﻳﻨﺪ.ﻭ ﻓﻮﺭﺍ ﻧﻴﺰﺳﺎ&#= 65247;ﻚ ﺭﺍ ﺑﺴﻄﺢ ﺑﺎﺯ = ﺑﺎﻟﺎﺗﺮﻯ ﻋﻘﻠﻰ ﻣﻰ ﮐﺸﺎ&= #65255;ﻨﺪ.ﻭﺩﺭ ﺣﺪﺗﻨﺰﻳﻞ ﺗﻮ&#= 65239;ّﻒ ﻧﺪﺍﺭﻧﺪ. ﮐﻪ ﺣ= ﺘﻰ ﺧﻮﺩ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ'ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻟﻬﺎ&#= 65251;ﺎﺕ ﺍﻟﻬﻰ ﺍﺧﻴﺮ ﺧ&= #65262;ﺩ'ﺗﻮﻗّﻒ </spa= n>ﻧﺪﺍﺭﺩ.ﻭ ﺳA= 228;ﻰ ﻣﻴﮑﻨﺪ'ﺁﻧﺮﺍ &= #65251;ﺤﺪﻭﺩ ﻭ ﻗﻄﻌﻰ ﻧﻬﺎﺋ&= #65264; ﻧﺪﺍﻧﺪ.ﻟﺬﺍ ﻫ&= #65252;ﭽﻨﺎﻥ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #65175;ﺄﻣّﻠﺎﺕ ﻭﺗﻤﺮﮐﺰﺍﺕ ﻭ &= #65175;ﻮﺳّﻠﺎﺕ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﺩ.ﭼﻪ ﺩﺭ ﺗﻔﮑّﺮ ﻋﺎ&#= 65193;ﻯ ﺩﺭ ﺑﻴﺪﺍﺭﻯ'ﻭ = ﭼﻪ ﺩﺭﻧﻮﺷﺘﻦ ﺍﻓ&#= 64401;ﺎﺭ ﺧﻮﺩ'ﻭ ﻳﺎ ﺩﺭ ﺑ= ;ﻴﺎﻧﺎﺕ ﻭ ﺍﺳﺘﺪﻟﺎﻟﺎ&#= 65173;ﺧﻮﻳﺶ. ﮐﻪ ﻧﺒﺎﻳﺪ ﺑﻄ&= #65262;ﺭ ﻓﻴﮑس ﻭﻟﺎ ﻳﺘ&#= 65232;ﻴّﺮ ﺑﺪﺍﻧﺪ. ﭘس ﻋﻘ&= #65246; ﺑﺮﺗﺮ ﻓﻌﻠﻰ<sp= an dir=3DLTR> </spa= n>ﺧﻮﺩﺭﺍ ﻧﻴʌ= 00; ﭘﺮﺳﺘﺶ ﻧﻤﻴﮑﻨﺪ.ﻭ ﺑﺪ&= #65255;ﺒﺎﻝ ﺩﺭﻳﺎﻓﺖ ﻋﻘﻠ&#= 65264; ﺍﺯ ﺳﻄﺢ ﺑﺎﻟﺎ&= #65175;ﺮﻯ ﻣﻴﺒﺎﺷﺪ. ﭼﻪ ﺩ= ﺭ ﺷﻬﻮﺩ ﺁﺧﺮ ﻋﺮ&= #65205; ﺭﺣﻤﺎﻥ'ﻭ ﻳﺎﺩ&= #65197;(ﺷﻬﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ)ﻧﺎﻣﺤﺪ&#= 65261;ﺩ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﺧﻮﺩ'ﻭﺗﺎ ﻭﻗﺘ&= #65264; ﮐﻪ ﺯﻧﺪﻩ ﺑﺎﺷ&= #65194;. </= span> ﺗﻔʋ= 66;ﻭﺕ ﺑﺮﮔﺴﻮﻥ ﻭ ﺷﻮ&= #64344;ﻨﻬﺎﻭﺭ ﺩﺭ ﺍﻳﻦ ﻧﻘﻄﻪ = ﺍﺳﺖ'ﮐﻪ ﻧﺠﺎﺕ ﺍﺯ ﺍﺭﺍ&= #65193;ﻩ ﺯﻧﺪﮔﻰ ﺩﺭ ﺗﺠ&= #65198;ﻳﺪ ﻧﻔس ﻧﻮﻋﻰ ﺍﻧ&#= 65176;ﺤﺎﺭ ﻣﺎﺩﻯ ﺍﺳﺖ.ﮐﻪ = ﺗﻨﻬﺎ ﻣﺘﺄﻣّﻞ ﺁﺯﺍ= 5193; ﻭ ﻣﻌﺮﻓﺖ ﻳﺎ ﺷ= ﻨﺎﺧﺖ ﺁﺯﺍﺩ ﻭ ﺑﺮﺗﺮ = ﺗﻮﺟّﻪ ﺩﺍﺭﺩ.ﻭﺗﻮﺟّ= 5258; ﺑﺰﻧﺪﮔﻰ ﻓﻌﻠ&#= 65264; ﺭﺍ ﺗﻮﻗّﻒ ﻣﻴ&#= 65194;ﺍﻧﺪ.ﮐﻪ ﺩﺭ ﺍﻭﻟﻴﺎ ﻓﺮ&= #65211;ﺖ ﺗﺄﻣّﻞ ﺧﻮﺩ ﺑ&#= 65184;ﺎﻥ ﺭﺍ ﺩﺍﺭﺩ. ﺩﺭ ﻫ= ;ﻤﺎﻥ ﺣﺎﻝ ﺳﮑﻮﺕ ﻭ ﺗ= ﺠﺮﻳﺪ ﻣﻨﺘﻈﺮ ﺩﺭﻳﺎ&#= 65235;ﺖ ﻳﻚ ﺍﻟﻬﺎﻡ ﻭ ﺍ= ﻳﺪﻩ ﺟﺪﻳﺪ ﺑﺮﺗﺮ ﺍ&= #65203;ﺖ. ﺍﮔﺮ ﺗﻮﺍﻧﺴﺘ&#= 65258; ﺑﺎﺷﺪ' ﻣﺮﺍﺗﺐ = ﺍﻟﻬﺎﻣﺎﺕ ﻗﺒﻠﻰ ﺭﺍ ﮐﺎﻣ&= #65248;ﺎ ﺷﻨﺎﺧﺘﻪ ﺑﺎﺷ&#= 65194;.ﮐﻪ ﺍﺳﺎس ﻟﺎﺯﻣﻰ &#= 65169;ﺮﺍﻯ ﺷﻨﺎﺧﺖ ﻋﻘﻠﻰ &= #65203;ﻄﺢ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﺑﻨﻈﺮ ﺷﻮﭘﻨﻬﺎﻭﺭ ﺩ&#= 65197; ﺗﺄﻣّﻞ ﻫﺪﻑ ﺩ&#= 65261; ﺟﻨﺒﻪﻫﺴﺖ. ﻳﮑ&= #65264; ﺷﻨﺎﺧﺖ ﻣﻮﺿﻮ&#= 65225; ﻫﻨﺮﻯ ﺧﻮﺩ' ﮐﻪ= ﺃﻣﺮﻯ ﻧﺎﺳﻮﺗﻰ ﻭﻣﺎ&#= 65193;ﻯ ﺍﺳﺖ.ﮐﻪ ﺍﻳﻦ ﻣ= ﻮﺿﻮﻉ ﻣﻮﺟﻮﺩﻯ ﻣﺴﺘ&#= 65240;ﻞ ﺍﺯ ﮐﻞّ ﻫﺴﺘﻰ'&= #65261; ﺭﺏّ ﺍﻟﻨﻮﻉ ﻭ&#= 65267;ﺎ ﻣثاﻝ ﺍﻓﻠﺎﻃA= 262;ﻧﻰ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﻧ&= #65252;ﻮﻧﻪ ﻭ ﻣثاﻟﻰ ﺍ&#= 65199; ﺣﻘﻴﻘﺖ ﺑﺮﺗﺮ &= #65165;ﺳﺖ'ﮐﻪ ﺍﻣﺮﻭﺯ ﻫﺴﺖ ﻭ = ﺑﺎﻳﺪ ﺑﺂﻳﻨﺪﻩ ﺧﻮﺩ &= #65169;ﺮﺳﺪ ﻭ ﺩﻳﮕﺮﻯ ﺟﻨﺒ&= #65258; ﺫﺍﺕ ﻭﻣﻘﺎﻡ ﻧ&= #65236;ﺶ ﻭﺭﻭﺍﻥ ﺧﻮﺩ'ﮐ&= #65258; ﺩﺭ ﭼﻪ ﺳﻄﺢ ﺷﻬ= ﻮﺩﻯ ﻭ ﻟﺪﻧّﻰ ﺍﺳﺖ .= ﻳﻌﻨﻰ ﻫﻨﺮﻣﻨﺪ ﺑﺪﺍ&#= 65255;ﺪ' ﮐﻪ ﺃثر ﻫﻨﺮﻯ &#= 65165;ﻭ'ﻣﻨﺎﺳﺐ ﺳﻄﺢ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺣﻰ ﺧﻮﻳﺶﻣﻴﺒﺎﺷ= 5194;'ﻭ ﻧﻪﮐﺎﺭ ﻳک اﺑ= 5194;ﺍﻋﻰ.ﻭﻟﺬﺍ ﺑﺎﻳﺪ ﻧﺨﺴﺖ ﺑ&= #65176;ﮑﺎﻣﻞ ﺧﻮﺩ ﭘﺮﺩﺍﺧﺖ'&= #65169;ﻌﺪ </spa= n>ﺑﺘﻬﻴّﻪ ﺁث= ;اﺭ ﻫﻨﺮﻯ ﺑﻴﺎﻧﻰ &= #65261; ﻓﻠﺴﻔﻰ'ﻭ ﻳﺎ ﺣ= ﺘﻰ ﻧﻘّﺎﺷﻰ ﻭﻫﺮ= 5219;ﺮﺡ ﺩﻳﮕﺮ ﻣﺮﺑﻮﻁ &= #65169;ﺰﻧﺪﮔﻰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻋ&#= 65212;ﺮ ﭘﺮﺩﺍﺧﺖ . ﺑﺘﻌ= ﺒﻴﺮ ﺩﻳﮕﺮﻯ ﻫﻨﺮﻯ &= #65197;ﺍ ﻣﺠﺮﺩ ﺍﺯﻣﺎﺩ&#= 65267;ﺎﺕ ﻭ ﺍﺯ ﺳﻄﺢ ﻣﻌﻘ= ﻮﻟﺎﺕ ﻭ ﻋﺎﺩﺕ ﻋﻮﺍﻡ = ﺩﻭﺭ ﮐﺮﺩ' ﻭ ﺑﺴﻄﺢ ﺑ= ;ﺮﺗﺮﻯ ﺑﺎﻟﺎ ﺭﻓﺖ.ﮐﻪ = ﺩﺭﻳﻚ ﺃﺷﺮ ﻫﻨﺮﻯﺎﺯ &= #65165;ﻳﻦ ﺳﻄﺢ ﺑﺮﺗﺮ ﺑﮕ&= #65262;ﻳﺪ. ﻭ ﺍﻳﻦ ﺗﺠﺮﻳﺪ = ﺍﺯ ﻣﺎﺩﻳﺎﺕ ﺭﺍ ﺩ&= #65197; </spa= n>ﻧﻘّﺎﺷﻰ ﻳᥴ= 6; ﻣﺠﺴﻤﻪ ﺳﺎﺯﻯ ﺑﮑﺎﺭ ﻣ&= #65268;ﮕﻴﺮﺩ'ﻳﺎ ﺩﺭ ﻧﻈﺮﻳّﺎﺕ &#= 65227;ﻘﻠﻰ ﻭ ﻓﻠﺴﻔﻰ.ﮐﻪ ﺑ= ﻬﺘﺮﻳﻦ ﺭﻭﺵ ﺍﻥ ﺗﺰﮐﻴ&= #65258;ﻧﻔس ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﺭ&= #65261;ﺍﻥ ﺧﻮﺩﺭﺍ'ﺑﺠﺎﻯ &= #65165;ﺑﺮﺍﺯ ﻫﻨﺮ'ﺑﺎﻳﺪ ﺩﺭ = ﺧﻮﺩ ﺳﻠﻮﻙ ﺍﻟﻬی ﻮ&#= 65169;ﺎ ﻭﻟﻰ ﺍﻟﻬﻰ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﮐﻨﺪ'&= #64400;ﻪ ﺳﺮﻳﻌﺘﺮ ﻭ ﻋﻤ&= #65268;ﻖ ﺗﺮ ﭘﺎک ﺴﺎﺯﻯ &= #65197;ﻭﺍﻥ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻭ = ﺍﻟّﺎ ﺁﻧﻘﺪﺭ ﻋﻤﺮ ﺍ&= #65255;ﺴﺎﻥ ﻣﺤﻘﻖ ﺩﺭﺍﺯ ﻧ&= #65268;ﺴﺖ'ﮐﻪ ﺑﺎ ﮐﻨﺪﻯ ﺣﺮﮐ&= #65174;' ﺑﺘﻮﺍﻧﺪ ﺑﻘﻠ&#= 1617;ﻪ ﻫﺎﻯ ﻣﻌﺮﻓﺖ ﻭ = ﺗﻌﺎﻟﻰ ﺷﻬﻮﺩﻯ ﻭ ﻋﻘﻠ&= #65264; ﻭ ﻫﻨﺮﻣﻨﺪﻯ ﺍ&= #65247;ﻬﻰ ﺑﺮﺳﺪ.ﮔﺮﭼﻪ ﻭ&= #65165;ﺻﻠﺎﻥ ﺑﻘﻠّﻪ ﻫﺎﻯ ﻣ&#= 65228;ﺮﻓﺖ' ﻫﻤﭽﻨﺎﻥ ﻗﻠّ= 5258; ﻫﺎﻯ ﺑﺮﺗﺮﻯ ﺭ&= #65165; ﺍﺯ ﺩﻭﺭ ﺍﺣﺴﺎ&= #1587; ﻭﺟﻮﺩ ﻣﻴﮑﻨﻨ&#= 65194;.ﮐﻪ ﺑﻘﻴﻪ ﻋﻤﺮ ﺭﺍ = ﺑﺠﻬﺎﻯ ﻟﻤﻴﺪﻥ ﻭ ﺧﻮﺍ&= #65169;ﻴﺪﻥ ﻭ ﺍﮐﺘﻔﺎ ﺑﻤﺮ&= #65207;ﺪ ﻭ ﻣﻌﻠﻢ ﻭ ﺍﺳﺘ= ﺎﺩ ﺑﻮﺩﻥ ﺻﺮﻑ ﻧﻤ&= #65264; ﮐﻨﺪ.ﺑﻠﮑﻪ ﻫﻤ&= #64381;ﻨﺎﻥ </spa= n>ﺑﮑﺎﺭ ﺗﻌﺎʌ= 47;ﻰ ﺭﻭﺣﻰ ﺧﻮﺩ'ﺩﺭ = ﺗﺰﮐﻴﻪ ﻋﻤﻴﻖ ﺗﺮ ﻭ ﺩﺭ= ﻳﺎﻓﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;ﻣﻴﭙﺮﺩﺍﺯﻧʋ= 94;.ﻭﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ'ﺩﺭﻫ&#= 65198; ﺣﺎﻝ ﻋﺎﻗﺒﺖ ﻫ&= #65198;ﮐس ﺩﺭﭘﻴﺮﻯ'ﺍﻳﻦ &= #65197;ﻧﺞ ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍ&= #65207;ﺖ'ﮐﻪ ﭼﺮﺍ ﺣﺮﮐﺖ ﺳﺮ&= #65267;ﻌﺘﺮ ﻭ ﺯﻭﺩﺗﺮ ﻭ ﻫﻤ= ّﺖ ﺑﻴﺸﺘﺮ' ﻳﻌﻨﻰ = ﻫﻮﻡ ﻭﺍﻭﻡ ﻭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺷﺪﻳﺪﺗﺮﻯ ﻧﺪ&#= 65165;ﺷﺘﻪ ﺍﺳﺖ. ﺯﻳﺮﺍ ﺑﻬ= ﺮ ﻣﻘﺎﻡ ﺗﺠﻠّﻰ &#= 65165;ﻟﻬﻰﺭﺳﻴﺪﻥ' ﻫﻨﻮﺯ ﺑﺘﺠﻠّ= 5268;ﺎﺕ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ ﻗﺎﺋﻢ ﺭﻭﺡ ال= 602;ُدُس 'ﻭ ﻳﺎ ﻋﺮﺵ ﺭﺣﻤ= ;ﺎﻥ ﻧﺮﺳﻴﺪﻩﺍﻧﺪ.&#= 64400;ﻪ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﺯ ﻗﺎﺋﻢ ﺭﻭﺡ = القُدُس ﺭﺍ'ﺩﺭ ﺗﻮﻟﺪ ﻓ= ﻮﻕ ﺑﺸﺮﻯ ﺩﺭ ﺟﻬﺎ&= #65253; ﺧﻮﺍﻫﻴﻢ ﺩﺍﺷ&#= 65174;.ﮐﻪ ﺑﺎﻳﺪ ﺑﺘﻮﺍﻥ &= #65169;ﻘﻠّﻪ ﻫﺎﻯ ﺟﺪﻳﺪﻯ ﺭ&= #65203;ﻴﺪ.ﮐﻪ ﻧﻬﺎﻳﺖ ﺩﺭ ﺁﻥ = ﻧﻮﻉ'ﻗﻠّﻪ ﺷﻬﻮﺩ ﻧﻮﺭ ﺭﺣ&= #65252;ﺎﻥ ﻭ ﻋﺮﺵ ﺭﺏّ ﺑﺮ&= #65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺍﺳ&= #65174;.ﻭ ﺗﺎ ﺍﻟﻠﻪ ﺃﻫﻮ&= #65197;ﻣﺰﺩﺍ'ﺑﻰ ﻧﻬﺎﻳﺖ ﺗﺠﻠّ= 5268;ﺎﺕ ﻭ ﺍﺭﺑﺎﺏ ﻧﻮﻉ = ﻭ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺩﺭ ﭘﻴﺶ ﻫﺴﺖ. ﺗ= ;ﺎ ﺩﺭ ﺃﺑﺪﻳّﺖ ﻣ&#= 65220;ﻠﻖ'ﺑﺘﻮﺍﻥ ﺑﻨﻮﺭ ﺍﻟﺄﻧﻮ&#= 65165;ﺭ ﺍﻟﻠﻪ ﺭﺳﻴﺪ' ﮐ= ﻪ ﻫﻤﻪ ﺑﺎﻳﺪ ﺑﺮ&= #65203;ﻨﺪ ﻭﺧﻮﺍﻫﻨﺪ ﺭﺳ&#= 65268;ﺪ.ﺣﺘﻰ ﺍﺭﻭﺍﺡ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﺃﺗﻤﻰ ﻭ ﺗﺤﺖ ﺃ= ﺗﻤﻰ'ﭼﻪ ﺭﺳﺪ ﺑﻤﻮﺟﻮﺩ&#= 65165;ﺕ ﻭ ﺍﻧﻮﺍﻉ ﮔﻴﺎ&= #65259;ﻰ ﻭﺣﻴﻮﺍﻧﻰ ﻭ ﺑ&= #65208;ﺮﻯﻮ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﻨﺪ ﺭﺳﻴﺪ ﻭﻟﻮ &#= 65169;ﻘﻴﻤﺖ ﮐﺎﺭﻣﺎﻫﺎ. <o:p></o:p></span= > ﺑﺮﮔﺴﻮ= ﻥ ﺍﺯ ﺩﻳﺪ ﻓﻠﺴﻔ&= #65264;' ﻫﻨﺮ ﻭﺟﻤﺎﻝ ﺑ&= #65198;ﺗﺮ ﺭﺍ'ﺧﺮﻭﺝ ﮐﺎﻣ&= #65246; ﺍﺯ ﺭﻭﺷﻬﺎﻯ ﻋ&= #65166;ﺩﻯ ﻭ ﻋﺎﻣﻴﺎﻧﻪ ﺑ&= #65268;ﺪﺍﺭﻯ ﻭﻣﻌﺮﻓﺖ ﺑﺴﺘ&#= 64405;ﻰ ﺑﻌﻠّﺖﻣﮑﺎﻧA= 264; ﺩﺍﺭﺩ.ﻳﺎ ﻫﻤﺎ&= #65253; ﺟﺒﺮ ﻋﻠّﻰ ﻭﻣ&#= 65166;ﺩﻯ ﻭﺍﺳﺘﺪﻟﺎﻟﺎ= 5173; ﻣﻨﻄﻘﻰ ﮐﻪ ﺍﻟ&= #65200;ﺍﻡ ﺁﻭﺭ ﺑﺎﺷﺪ.ﻭ ﺍ= ﻳﻦ ﻣﻌﺮﻓﺖ ﻣﺎﺩﻯ'&= #65175;ﻨﺰﻳﻞ ﺷﺪﻩ ﻣﺘﻔﮑّﺮ= 5267;ﻦ ﻭﺍﺩﺑﺎ'ﺑﺎﺯ ﺧ&= #65262;ﺩ ﺣﺮﻑ ﺁﺧﺮﻧﻴﺴ&#= 65174;. ﮐﻪ ﺑﺎﻳﺪ ﺍﺯ ﺁﻥ ﻧ= ﻴﺰ ﻋﺒﻮﺭ ﮐﺮﺩ. ﮐﻪ= ﺳﺎﻟﮑﺎﻥ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﻣﻴﻨﻤﺎﻳﻨﺪ ﮐ&#= 65258; ﺣﺘﻰ ﺍﺯ ﺳﻄﺢ ﻋ= ﻘﻞ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ ﻧﻴﺰ' ﻣﻴﺨﻮﺍﻫ&= #65194; ﺑﺮﺗﺮ ﺭﺍ'ﺑﺎ ﺗ= ﺰﮐﻴﻪ ﻧﻔس ﺑﻴﺸﺘﺮ ﻭ &= #65175;ﺄﻣّﻠﺎﺕ ﻭ ﺗﻮﺳّﻠﺎﺕ ﻋ&#= 65170;ﺎﺩﻯ ﺑﺠﻮﻳﻨﺪ.ﭘس ﻋ&#= 65248;ّﺖ ﻣﮑﺎﻧﻰ ﻳﮑﻰ ﺍ&= #65199; ﻣﺮﺍﺣﻞ ﺍﺳﺖ.ﻭ&= #65267;ﮑﻴﺎﺯ ﻟﻮﺍﺯﻡ ﺧﺮﻭﺝ &= #65165;ﺯ ﻣﻌﺮﻓﺖ ﻓﻌﻠﻰ &= #65191;ﻮﺩ.ﻟﺬﺍ ﺑﺮﮔﺴﻮﻥ ﺭﺍ'ﻋ&= #65240;ﺐ ﺗﺮ ﺍﺯ ﺷﻮﭘﻨﻬ&= #65166;ﻭﺭ'ﻭ ﻫﺮﻋﺎﺭﻑ ﺩﻳﮕ&#= 65198; ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ.&= #65199;ﻳﺮﺍ ﻭﻯ ﺩﺭ ﻫﺮ ﺣﺎﻝ= ﭘﺰﺷﻚ ﺑﻮﺩ'ﮐﻪ ﻣﮑﺎﻥ = ﻭﺯﻣﺎﻥ ﻭ ﺣﺘﻰ ﺩﺭ ﻳﻚ ﺍ= ;ﺯ ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭ&#= 65165;ﻧﻰ ﺧﻮﺩ' ﻧﺎﭼﺎﺭ ﺗ= ﻮﻗّﻔﻰ ﺩﺭ ﺗﻌﺎﻟﻰ ﺫﻫ&= #65256;ﻰ ﺧﻮﺩ ﺭﺍ ﺩﺍﻧﺴ&= #65174;.ﺩﺭﺣﺎﻟﻴﮑﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;' ﺗﻌﺎﻟﻰ ﻫﺎﻯ ﺑ&= #65198;ﺗﺮ ﺧﻮﺩ ﻭ ﺳﺎﻟﮑﺎ&= #65253; ﺧﻮﺩﺭﺍ'ﺑﺨﺪﺍ&#= 65261;ﻧﺪ ﻭﺍﮔﺬﺍﺭ ﻣﻴﮑ&#= 65256;ﻨﺪ.ﮐﻪ ﺧﺮﻭﺝ ﺍﺯ ﻭﺿﻊ = ﻓﻌﻠﻰ ﻫﺮ ﺳﺎﻟﻚ ﺭﺍ' ﺧ= ;ﺪﺍﻭﻧﺪ ﺯﻣﻴﻨﻪ ﺳﺎﺯﻯ &= #65153;ﻥ ﻣﻴﮑﻨﺪ.ﻭ ﭘﻴﺮ = ﮐﺎﻣﻞ ﻧﻤﻰ ﺗﻮﺍﻧﺪ'ﮐ&= #65166;ﺭ ﺧﺪﺍ ﺭﺍ ﺑﻴﺶ ﺍ= ﺯ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﮐﻪ ﺩﺍﺭﺩ ﺑﻨﻤ&= #65166;ﻳﺪ. ﻭ ﺳﺎﻟﮑﺎﻥ ﻧﻴ&= #65200; ﺑﻬﻤّﺖ ﺗﻨﻬﺎ= 5263; ﺧﻮﺩ'ﻧﻤﻰ ﺗﻮﺍ&= #65255;ﻨﺪ ﺗﮑﺎﻣﻠﻰ ﺑﺮﺗ&#= 65198; ﺑﺮﺳﻨﺪ ﺑﺎ ﺷﻬ&= #65262;ﺩ ﺟﺪﻳﺪﻯ ﺑﻴﺎﺑ&#= 65256;ﺪ.ﺯﻳﺮﺍ ﺧﺪﺍﻭﻧﺪ ﻣﻨﺘ&#= 65224;ﺮ ﺍﺳﺖ'ﮐﻪ ﺷﺮﺍﻳ&= #65218; ﻟﺎﺯﻡ ﺩﺭ ﺳﺎﻟ&= #65242; ﺗﺄﻣﻴﻦ ﮔﺮﺩﺩ.&= #65153;ﻧﮕﺎﻩ ﺧﺪﺍﻭﻧﺪ</sp= an> &#= 65165;ﺯ ﻣﺤﻞ ﺩﺍﻭﺭﻯ ﺧ&= #65262;ﺩ' ﮐﻪ ﻫﻤﻴﺸﻪ ﺧﺎ&= #65209;ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳ&#= 65248;ﻮﮐﻰ ﻣﻴﺒﺎﺷﺪ'ﺩﺭ ﺣ&= #65194;ّ ﺷﺮﻁ ﮐﺎﻓﻰ ﺑﺸ&= #65260;ﻮﺩ ﺑﺮﺗﺮﻯ ﻣﻴﺮﺳ&#= 65166;ﻧﺪ.ﺣﺘﻰ ﺍﮔﺮ ﺩﻳﺮﺗﺮ ﺑ&= #65208;ﻬﻮﺩ ﺟﺪﻳﺪﻯ ﺭﺳﻴﺪ'&= #65211;ﻠﺎﺡ ﺍﻟﻬﻰ ﺑﻮﺩﻩ'ﻭ = ﺑﻨﻔﻊ ﺳﺎﻟﻚ ﺍﺳﺖ.ﺗﺎ = ﻣﺒﺎﺩﺍ ﺩﺭﻣﺮﺣﻠﻪ ﺑﻌ&#= 65194;ﻯ ﮐﻤﺒﻮﺩﻯ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﺪ ﻭ ﻧﺎﺭﺳ&= #65166;ﺋﻰ ﺭﺍ ﺑﺮﺍﻯ ﮐﺴﺐ = ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ ﺑﺎﺯ ﺑ&= #65166;ﻟﺎﺗﺮ. ﭘس ﺗﺴﻠﻴﻢ &#= 65203;ﺎﻟﻚ ﻭ ﺻﺒﻮﺭﻯ ﺑﻴﺸ&= #65176;ﺮ'ﻭ ﻋﺸﻖ ﻭﺭﺯﻯ ﻋﻤ&= #65268;ﻖ ﺗﺮ ﻭ ﺍﺭﺍﺩﻩﺍ&= #65263; ﻧﻴﺮﻭﻣﻨﺪ ﺗﺮ &= #65191;ﻮﺩ ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴ&= #64401;ﻨﺪ. ﻋﻠّﺖ ﻣﮑﺎﻧﻰ &#= 65261; ﻣﻘﺎﻣﻰ ﺳﺎﻟﻚ'&= #65261; ﻫﺮ ﻣﺤﻘﻘﻰ ﺍﮔ&= #65198; ﻣﻌﻴﺎﺭ ﻧﻬﺎﺋ&#= 65264; ﺑﺎﺷﺪ. ﺗﻨﻬﺎ ﻣ= ﻔﻴﺪ ﻋﻠﻢ ﻣﻨﺎﺳﺐ ﺳ&= #65220;ﺢ ﻓﻌﻠﻰ ﺍﺳﺖ.ﻭﻧ&= #65258; ﻣﻔﻴﺪ ﺍﻣﮑﺎﻥ &= #64400;ﺴﺐ ﻋﻠﻮﻡ ﻭ ﻣﻌﺮﻓ&= #65176;ﻬﺎ ﻭ ﺁﮔﺎﻫﻰ ﻫﺎ'ﻭ= ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪﻧﻰ ﻭ ﺩﺍﺩﻩ = ﻫﺎﻯ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;'ﮐﻪﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ'ﺗﻨﻬﺎ ﺑ&= #65240;ﺼﺪ ﻣﻘﺎﻡ ﺑﺎﻟﺎﺗ&#= 65198; ﻣﻴﮑﻮﺷﻨﺪ. ﺗﺎ = ﺍﺯ ﺍﺭﺍﺩﻩ ﻭﺧﻮﺍ&#= 65203;ﺘﻪ ﻫﺎﻯ ﻫﻮﺵ ﮔﺮﺍ&= #65163;ﻰ ﺧﻮﺩ ﺧﺎﺭﺝ ﻧﺸ&= #65194;'ﻧﻤﻰ ﺗﻮﺍﻥ ﭘﻴﺸﺮﻓ&#= 65174; ﻣﻌﺮﻓﺘﻰ ﻭ ﺷﻬ&= #65262;ﺩﻯ ﻧﻤﻮﺩ.ﮐﻪ ﺍﺭﺍ&= #65193;ﻩﺍﻯ ﮐﺎﺭﺳﺎﺯ ﮔﺮﺩ&#= 65193;.ﻭ ﺗﺒﺪﻳﻞ ﺑﺎﺭﺍ&#= 65193;ﻩ ﺟﺪﻳﺪﻯ'ﺑﺮﺍﻯ &= #65203;ﺎﻟﻚ ﻭ ﮐﺎﻣﻞ ﻗﺮﺍﺭ = ﺑﮕﻴﺮﺩ. ﻋﻠﻮﻡ ﻣﺎﺩﻯ ﻭ = ﻫﻢ ﺍﮐﻨﻮﻧﻰ ﻣﻨﺎ&#= 65203;ﺐ ﺯﻣﺎﻥ'ﻫﺮ ﺳﻮﺩ&= #65263; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ</= span>'ﺍﻳﻦ ﺿﺮﺭ ﺭﺍ ﺩﺍﺭﺩ'= ﮐﻪ ﭘﺮﺩﻩﺍﻯ ﻭﺣﺠ&#= 65166;ﺏ ﺃﻋﻈﻤﻰ ﺑﺮ ﻣﻌ&= #65198;ﻓﺘﻬﺎﻯ ﻧﻴﺎﻣﺪﻩ ﺑﺮﺗ&#= 65198; ﻣﻴﺸﻮﺩ. ﺍﺳﺘﺪ&= #65247;ﺎﻟﺎﺕ ﻣﻨﻄﻘﻰ ﺍﻟﺰﺍ&#= 65249; ﺁﻭﺭ ﻧﻴﺴﺘﻨﺪ'&= #64400;ﻪ ﺟﻨﺒﻪ ﻫﺎﻯ ﻗﺎ&= #65169;ﻞ ﺍﻧﮑﺎﺭ ﺩﺭ ﻫﺮ = ﺍﺳﺘﺪﻟﺎﻝ ﻭﺟﻮﺩ ﺩﺍﺭﺩ.ﮐ&= #65258; ﺻﺎﺣﺐ ﺳﻄﺢ ﻋﻘ&= #65246; ﺑﺮﺗﺮ ﺑﻌﺪﻯ'ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﺁﻥ ﺭﺍ ﻋﻠﻴﻪ ﻫ= ﺮ ﺍﺳﺘﺪﻟﺎﻝ ﻣﻄ&#= 65198;ﺡ ﻧﻤﺎﻳﺪ. ﻭ ﺑﺎﻭ= ﺭﻯ ﺩﻳﮕﺮﺍﻥ ﺍﺯ ﻫ&= #65198; ﻣﻌﺮﻓﺘﻰ'ﺑﺴﺘ&#= 65258; ﺑﺪﺭﺟﺤﻪ ﭘﺎﮐ&#= 65264; ﺭﻭﺍﻥ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ.ﮐﻪ ﺁﻧﺮﺍ ﺳﻤﭙﺎﺗ&#= 65264; ﻗﺒﻠﻰ ﺷﺨﺺ ﻣﻴ&= #64405;ﻮﻳﻨﺪ.ﻭ ﺍﻳﻦ ﺳﻤﭙﺎﺗﻰ &= #65165;ﺳﺖ'ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺎ&= #65261;ﺭ ﻣﻴﺪﻫﺪ.ﻭ ﺍﺳﺘ&= #65194;ﻟﺎﻟﻰ ﺭﺍ ﮐﺎﻣﻞ ﻭﮐﺎ&= #65235;ﻰ ﻣﻴﺪﺍﻧﺪ.ﻭﻟﻰ &= #65193;ﺭ ﺳﻄﺢ ﭘﺎﮐﺘﺮ ﺭ&= #65261;ﺍﻥ'ﭼﻨﻴﻦ ﺑﺎﻭﺭﻯ ﻫﺎﻯ ﻗ&= #65170;ﻠﻰ ﺭﺍ ﻧﻴﺰ ﻧﻔﻰ ﻣ= ﻴﮑﻨﺪ. ﺍﻳﻦ ﺗﺴﻠﻴﻢ ﺳ&= #65166;ﻟﻚ'ﻭ ﻋﺪﻡ ﭘﺎﺑﻨﺪ ﺷ&= #65194;ﻥ ﺑﻌﻠّﺖ ﻣﮑﺎﻥ &#= 65261;ﺯﻣﺎﻥ ﻭ ﻣﺤﻴﻂ'ﻫﻤﺎﻥ = ﺣﺎﻝ ﺃﭘﻴﮑﻮﺭﺳﺎﻟ= 5242; ﺑﺎﺳﺘﺎﻧﻰ ﺍﺳ&#= 65174;'ﮐﻪ ﺑﺎ ﺣﺎﻟﺖ ﺍﻃﻤ&= #65268;ﻨﺎﻥ ﻭ ﺁﺭﺍﻣﺶ'ﻣﺪﺍ&= #65249; ﺩﺭ ﺣﺎﻝ ﺗﺠﺮﻳ&= #65194; ﻭ ﺭﺿﺎ ﻭ ﺻﺒﻮﺭ= ﻯ'ﻭ ﺍﺩﺍﻣﻪ ﻋﺸﻖ ﻭ&= #65197;ﺯﻯ ﺑﺂﺧﺮﻳﻦ ﻣﻘﺎ&#= 65249; ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ.ﮐﻪ ﻣﻨﺠﺮ ﺑﺸﻬﻮﺩ &= #65169;ﺮﺗﺮ ﻭ ﻟﺰﻭﻡ ﻋﺸﻖ ﺑ= ﻴﺸﺘﺮ ﺑﻌﺪﻯ ﻣﻴﮕﺮﺩ&#= 65193;. ﮐﻪ ﺳﺎﻟﮑﻰ ﭼﻮ&= #65253; ﺃﭘﻴﮑﻮﺭ ﺍﺣﺴ&#= 65166;س ﺭﻧﺞ ﻭ ﺩﺭﺩﻯ ﺩ= ﺭﻋﺰﻟﺖ ﮔﺎﻩ ﺳﻠﻮﮐﻰ ﺧ&= #65262;ﺩ'ﻭﺷﺮﺍﻳﻂ ﻣﺎﺩﻯ ﺳﺨﺖ ﺩﻭ&= #65197;ﻩ ﺳﻠﻮﻙ ﺍﻭﺭﺍ ﺧ&= #65204;ﺘﻪ ﻧﻤﻰ ﮐﻨﺪ.ﮐﻪ ﺍ= ﻳﻦ ﺭﻧﺠﻬﺎ ﺣﺘﻰ ﺩ&= #65197; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﻧﻴﺰ ﻭﺟﻮﺩ ﺩﺍ&= #65197;ﻧﺪ. ﻭ ﺑﻘﻮﻝ ﻣﺤﻤﺪ'= ﻫﺮﭼﻪ ﻣﻘﺎﻡ ﺍﻟﻬﻰﺷ&#= 65192;ﺺ ﺑﺎﻟﺎﺗﺮ ﻭ ﭘﻴ&= #65166;ﻣﺒﺮ ﮔﻮﻧﻪ ﺗﺮ ﺑﺎﺷ&= #65194;'ﺑﺎﺯ ﺳﺨﺘﻰ ﻭ ﻋﺬﺍﺏ = ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ ﺳﺨﺖﺗﺮ&#= 65263;ﺩﺍﺭﺩ. ﮐﻪ ﺗﺤﻤّﻞ ﺁﻥ &= #65251;ﺸﮑﻞ ﺗﺮ ﻣﻴﺸﻮﺩ.ﮐﻪ = ﺍﮔﺮ ﺗﺤﻤّﻞ ﺷﺪ ﻭ ﺻ&= #65170;ﻮﺭ ﺑﻮﺩ'ﺷﻬﻮﺩﻫﺎ&#= 65263; ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﺎ&= #65251;ﻰ ﺑﺎﻟﺎﺗﺮ ﺧﻮﺍ&#= 65259;ﻨﺪ ﺭﺳﻴﺪ.ﻭﺍﻟّﺎ &#= 65169;ﺪﻭﻥ ﻓﻬﻢ ﺩﺭﻳﺎﻓﺖ &= #64400;ﻨﻨﺪﻩ ﺁﻥ ﻧﺨﻮﺍﻫﺪ ﺑ&= #65262;ﺩ. ﻭﺍﺯ ﮔﻮﺷﻰ ﺩﺍ&= #65191;ﻞ'ﻭ ﺍﺯﮔﻮﺵ ﺩﻳﮕﺮ &= #65169;ﻴﺮﻭﻥ ﺑﺮﻭﺩ.ﺁﻧﮕﺎﻩ &= #65239;ﺪﺭﺕﺿﺒﻂ ﻭ ﺭﺑﻂ ﺍﻟﻬﺎﻣ&= #65166;ﺕ ﺟﺪﻳﺪ ﻣﻴﺴّﺮ &#= 65255;ﻴﺴﺖ.ﺗﺎ ﻫﻨﺮﻣﻨﺪﻯ ﻫﺎ&#= 65263; ﺑﻬﺘﺮﻯ ﺩﺭ ﺗﻨ&= #65200;ﻳﻞ'ﻳﺎ ﺩﺭﻫﺮﮐﺎﺭ ﺩﻳ&#= 64405;ﺮﻯ ﺭﺍ ﺍﺩﺍﻣﻪ ﺑﺪ&= #65259;ﺪ ﻭﻫﺮﭼﻪ ﺳﺎﻟﻚ &= #65261; ﻣﺘﻔﮑّﺮ ﻭ ﻣﺘ&#= 65156;ﻣّﻞ ﻋﻤﻴﻖ ﺗﺮ ﺩﺭ ﻣ= ﻮﺿﻮﻋﻰ ﻧﻔﻮﺫ ﮐﻨﺪ'ﺑﻴ&= #65208;ﺘﺮ ﺧﻮﺩ ﺭﺍ ﻓﺮﺍﻣ&= #65262;ﺵ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺯﻣ&= #65166;ﻥ ﻭﻣﮑﺎﻥ ﻭ ﻣﺤﻴ&= #65218; ﻧﻘﺶ ﺧﻨثی ﮐﻨ= 5256;ﺪﻩ ﻧﺪﺍﺭﻧﺪ.ﻭ ﻫﺮ = ﮔﺎﻩ ﺩﺭ ﻫﺮﻣﺮﺣﻠﻪ&#= 65165;ﻯ ﺗﻮﻗّﻒ ﺗﻔﮑّA= 198;ﻯ ﺩﺳﺖ ﺩﺍﺩ'ﻭ ﺗﻌ= ﻘﻴﺐ ﻳﻚ ﻓﮑﺮ ﺭﻫﺎ ﮔ= ﺮﺩﻳﺪ. ﺁﻧﮕﺎﻩ ﻧﻮﺑﺖ &= #65169;ﻴﺎﻧﺎﺕ ﻣﺎﺩﻯ ﺷﺪﻩ ﺍﺣ&= #65262;ﺍﻝ ﺟﺪﻳﺪ'ﺑﺮﺍﻯ ﺩ&= #65267;ﮕﺮﺍﻥ ﺩﺭ ﺗﻨﺰﻳﻞ ﻣﻨ&= #65220;ﻘﻰ ﺍﺳﺖ ﮐﻪ ﻣﻔﻴﺪ = ﺟﻤﻊ ﻭ ﺣﺘﻰ ﻣﻔﻴﺪ ﻧ= ﻮﻉ ﺑﺸﺮﻯ'ﺩﺭ ﺗﮑﺎ&= #65251;ﻞ ﮐﻠّﻰ ﺧﻮﺩ ﻫﺴ&#= 65176;ﻨﺪ. ﻭﻟﻰ ﺣﺠﺎﺑﻰ ﺑ&= #65198;ﺍﻯ ﺗﻌﺎﻟﻰ ﺑﻴﺸﺘ&#= 65198;ﺍﻳﻦ ﻣﺘﻔﮑّﺮ ﮔﺮﺩ= 5267;ﺪﻩ ﺍﺳﺖ.ﮔﺮﭼﻪ ﺍﻳ&= #65254; ﻣﺘﻔﮑّﺮ ﺍﻟﻬ= 5264;'ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﻫﻤﺰﺍ&#= 65193; ﺭﻭﺣﻰ ﺧﻮﺩ ﻭ ﺷ= ﻬﻮﺩ ﺁﺧﺮ ﺧﻮﺩ ﻣﻴﺒ&= #65166;ﺷﺪ'ﮐﻪ ﺗﻮﻗّﻒ ﺑﺎﮐﻤ= 5242; ﺍﻟﻬﻰ ﻭﻗﺘﻰ ﺍ&= #65203;ﺖ'ﮐﻪ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ &= #65197;ﻭﺍﻧﻰ ﻭ ﺻﻔﺎﺕ ﺣﻴﻮﺍ&= #65255;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﻨ&= #65262;ﺯ ﻫﺴﺘﻨﺪ.ﻭ ﺗﺎ ﭘ= ﺎﮐﺴﺎﺯﻯ ﺻﻮﺭﺕ ﻧﮕﻴﺮﺩ'&= #64400;ﻤﻚ ﺍﺯﻣﺮﺍﺗﺐ ﻣﺪ&#= 65169;ّﺮ ﺍﻟﻬﻰ ﻧﻴﺴﺖ.ﻳ&= #65166; ﺍﮔﺮ ﺑﺎﺷﺪ'ﻗﺎ&= #65169;ﻞ ﺍﺣﺴﺎس ﻭﺩﺭﻳ= 5166;ﻓﺖ ﻧمی ﺒﺎﺷﺪ.ﻭﺍ= 5247;ّﺎ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺃ&= #65199;ﻝ ﺗﺎ ﺃﺑﺪ'ﺗﻤﺎﻡ = ﻣﻌﺮﻓﺘﻬﺎﻯ ﺩﺍﺩﻧﻴﺨﻮﺩﺭ= 5165;'ﺑﺮﺍﻯ ﻫﻤﮕﺎﻧﻰ ﺩﺍﺩ&#= 65257; ﺍﺳﺖ. ﻭﻟﻰ ﮔﻮﺵ= ﺷﻨﻮﺍﺋﻰ ﻧﻴﺴﺖ. ﮔﻮﺋﻰ ﺩ= ﺍﺩﻩ ﻫﺎﻯ ﺍﻟﻬﻰ'ﻣﺪ&= #65165;ﻡ ﺗﺎ ﺃﺑﺪ ﻭ ﺍﺯ ﺳ= ;ﻄﺢ ﻣﻘﺪﻣﺎﺗﻰ ﺗﺎ&#= 65203;ﻄﻮﺡ ﺃﺑﺪﻯ ﻭ ﻋﺎﻟﻰ = ﺁﻥ ﺩﺭ ﺣﺎﻝ ﺗﮑﺮﺍ&= #65197; ﻭ ﺗﺬﮐّﺮ</sp= an> &#= 65165;ﻟﻬﻰ ﺩﺭ ﻓﻀﺎﻯ ﻫﺴﺘ&= #65264; ﻣﻴﺒﺎﺷﺪ.ﻭﻣﻨ&#= 65176;ﻈﺮ ﮔﻮﺵ ﺷﻨﻮﺍ ﻭ ﺩ= ﻝ ﭘﺎﻙ ﻣﻴﺒﺎﺷﺪ &= #64400;ﻪ ﺧﻮﺩﺭﺍ ﺍﺯ ﻧﻮ&= #65225; ﺑﺸﺮﻯ' ﻭ ﺣﺘﻰ ﻫ= ;ﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺧﺎﺭﺝ ﻧﻤﺎﻳﻨ&#= 65194;.ﻭ ﺍﺯ ﻣﺎ ﮐﺴﺐ ﺍﻳ= ﻦ ﺁﮔﺎﻫﻰ ﺩﺭ ﻫﺮ = ﺳﻄﺢ ﻧﻮﻋﻰ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﻣﺪﺍﻡ ﻫﺮ ﺃﻣﺮ = ﻣﺠﺮﺩ ﺷﺪﻩ ﺍﺯ ﻣﺎﺩﻳ&= #65166;ﺕ'ﻧﻴﺎﺯﻣﻨﺪ ﺗﺠﺮﻳﺪ ﻫﺎﻯ ﺑ&= #65228;ﺪﻯ ﺑﻴﺸﺘﺮ ﻭﻣﺘﻮ&#= 65165;ﻟﻰ ﻣﻴﺒﺎﺷﺪ. ﺗﺠﺮ&= #65267;ﺪ ﺍﺯ ﻣﺎﺩﻳّﺎﺕ'&#= 65169;ﺎﺯ ﻫﻤﺎﻥ ﻣﺠﺮﺩ ﺷ&= #65194;ﻥ ﺍﺯ ﻋﻠﻞ ﻭ ﺍﺳﺒ= ﺎﺏ ﻭ ﺩﻟﺎﺋﻞ ﻣﻴﺒ&= #65166;ﺷﺪ.ﮐﻪ ﻫﺮﻣﻌﺮﻓﺖ ﻋﻠ&#= 65252;ﻰ ﺭﺍ ﺩﺭ ﺍﻧﺴﺎﻥ = ﺗﺸﮑﻴﻞ ﻣﻴﺪﻫﺪ. </= span> ﺭﻭʋ= 65;ﻥ ﻣﺠﺮﺩ ﺷﺪﻩ ﺍﺯ = ﻣﺎﺩﻳّﺎﺕ' ﻋﻤﻞ ﺭﺳﻴﺪﻥ ﺑ&= #65188;ﺎﻝ ﺍﺳﺖ.ﮐﻪ ﺩﺍﺩﻩ = ﻫﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﺷ= ﺮﺍﻳﻂ ﻣﺎﺩﻯ ﻭ ﻣﺤﻴﻄ&= #65264;'ﮐﺎﺭ ﻫﺪﺍﻳﺖﻃﺒﻴﻌ= 5264; ﺭﺍ ﻣﻴﮑﻨﺪ. ﮔﻮ= ﺋﻰ ﻧﻮﺭ ﺧﻮﺭﺷﻴﺪ &= #65165;ﺳﺖ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺁﺯﺍﺩ &= #65169;ﺎﺷﺪ ﻳﺎ ﺩﺭ ﺯﻧﺪﺍﻥ'= ﻳﺎ ﺩﺭ ﻗﻌﺮ ﭼﺎﻫﻰ = ﺗﺎﺭﻳﻚ ﻭ ﺗﻨﻬﺎ ﻭﺑﺪﻭ&= #65253; ﻭﺳﻴﻠﻪ' ﺍﻳﻦ ﻧ= ﻮﺭ ﺑﻮﻯ ﻣﻴﺮﺳﺪ. ﻓ= ﺮﺍﻣﻮﺵ ﻧﮑﻨﻴﻢ'ﺭﻭﺍﺑ&#= 65218; ﺗﻨﻬﺎ ﺍﻣﻮﺭ ﻣ&= #65166;ﺩﻯ ﻧﻴﺴﺘﻨﺪ. ﺍﮔﺮ = ﺑﺨﻮﺍﻫﻴﻢ ﺍﺯ ﺁﻧﻬﺎ ﻧﺘﺎ&= #65267;ﺞ ﺑﻬﺘﺮ ﺑﮕﻮﻳﻢ. = ﮐﻪ ﺑﺴﻴﺎﺭ ﺭﻭﺍﺑ&#= 65218; ﺫﻫﻨﻰ ﻭ ﺭﻭﺍﺑ&= #65218; ﺭﻭﺍﻧﻰ ﻫﺴﺘﻨ&#= 65194;'ﮐﻪﺑﺎﺯ ﺑﺎﻳﺪ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺷﻮﻧﺪ ﻭ ﻧﺎﺩﻳ&= #65194;ﻩ ﮔﺮﻓﺘﻪ ﺷﻮﻧﺪ. = ﮔﺮﭼﻪﺩﺭ ﻋﻠﻢ ﻭﻓﻠﺴﻔﻪ &= #65255;ﺎﺩﻳﺪﻩ ﻧﻤﻴﮕﻴﺮﻧﺪ.ﻭ&#= 65165;ﻟّﺎ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻧﻤﻴﺮﺳﻨﺪ.ﺍﻣ&#= 65166; ﺭﻭﺍﺑﻂ ﺭﻭﺣﻰ &= #65261; ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65207;ﺨﺺ ﺍﺳﺖ'ﮐﻪ ﺧﺎﺹ ﻣ= ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;.ﺍﮔﺮ ﺭﻭﺍﺑﻂ ﻭ ﻋﻠﻞ = ﻣﺎﺩﻯ ﺑﺸﺮﻯ' ﻣﻔﻬﻮﻡ = ﺍﻧﺴﺎﻥ ﺭﺍ ﺗﺤﺖ ﺍﻟﺸﻌ&= #65166;ﻉ ﺭﻭﺍﺑﻂ ﺫﻫﻨﻰ'&= #65261; ﻫﺮ ﺩﻭﺭﺍ ﺗﺤﺖ = ﺗﺪﺑﻴﺮ ﺭﻭﺍﺑﻂ ﺭﻭﺍﻧ&#= 65264; ﻭ ﺍﻟﻬﻰﺑﺪﺍﻧ&#= 65268;ﻢ'ﺁﻧﮕﺎﻩ ﺧﻮﺩﺭﺍ ﻓﺮﺍﻣ&#= 65262;ﺵ ﮐﺮﺩﻩ'ﻭ ﺍﺯ ﻋﻠ= ﻞ ﻭ ﻣﺤﻴﻂ ﻭﻣﺎﺩ&= #65267;ّﺎﺕ'ﻭ ﺣﺘﻰ ﺻﻔﺎﺕ ﻧﻴ&= #64401;ﻮﻯ ﺑﺸﺮﻯ ﻧﻴﺰ ﺧﻠ&= #65166;ﺻﻰ ﺧﻮﺍﻫﻴﻢ ﻳﺎﻓ&#= 65174;.ﺣﺘﻰ ﺍﮔﺮ ﺑﺎﺯﮔﺸﺖ &= #65169;ﺨﻠﻖ ﻧﻴﺰ ﺩﺭ ﭘﻴﻨﺒ&= #65262;ﺩﻩ ﺑﺎﺷﺪ.ﮐﻪ ﻫﻤﭽ&= #65256;ﺎﻥ ﺑﺮﺣﺴﺐ ﺭﻭﺍﺑ&#= 65218; ﺍﻟﻬﻰ' ﻭﺗﺪﺑﻴ&= #65198; ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﺧﻮﺩ'ﺟﺮﻳﺎﻥ ﺍ&= #65251;ﻮﺭ ﺯﻧﺪﮔﻰ ﻭ ﺣﻴﺎ&= #65173; ﺩﺭ ﺍﻧﺴﺎﻥ ﺩﺳ&= #65174; ﻣﻴﺪﻫﺪ . ﻭ ﺑﺮﺍ= ;ﻯ ﻫﺮ ﮐﺎﺭ ﻭ ﺃثر &= #65259;ﻨﺮﻯ'ﺍﮔﺮ ﺗﻮﺟّﻪ ﺑﺎﻳﻦ &#= 65197;ﻭﺍﺑﻂ ﻭ ﻋﻠل ﻨﺒﺎﺷﺪ'&= #65153;ﻧﮕﺎﻩ ﺍﺑﺪﺍﻋﻰ ﺑﻤﻌ&#= 65256;ﻰ ﺩﺭﺳﺖ ﺩﺳﺖ ﻧﺪ&= #65165;ﺩﻩ'ﻭ ﺗﺪﺍﻋﻰ ﻣﻌﺎﻧ&#= 65264; ﺩﺭ ﺫﻫﻦ ﺑﻬﺪﻓ&= #65260;ﺎﻯ ﻣﻘﺪس ﻧﻤﻴﺮﺳ= 5256;ﺪ.ﮐﻪ ﻫﺮ ﻟﺤﻈﻪ ﺑﻴﻚ = ﻭﺍﺩﻯ ﻭ ﭘﺮﺗﮕﺎﻩ ﺍﻧ&= #65188;ﺮﺍﻑ ﺳﻘﻮﻁ ﺩﺳﺖ ﻣﻴ&= #65194;ﻫﺪ ﮐﻪ ﺟﺒﺮﺍﻥ ﻭﻧ&= #65184;ﺎﺕ ﺍﺯ ﺁﻧﻬﺎ ﺭﻧﺞ = ﻭ ﺯﺣﻤﺖ ﺑﻴﺸﺘﺮ'&= #65261; ﺯﻣﺎﻥ ﺩﺭﺍﺯ ﺗ&= #65198;ﻯ ﻟﺎﺯﻡ ﺩﺍﺭﺩ.</= p> </= span> ﻭ ﻧA= 176;ﺎﻳﺞ ﻓﮑﺮﻯ ﻭ ﺍﻋﺘﻘ&= #65166;ﺩﻯ ﺍﻧﺴﺎﻥ'ﺟﺰ ﻫﻤ&= #65166;ﻥ ﻋﻘﺪﻩ ﻫﺎﻯ ﻗﺪ&= #65267;ﻢ ﺗﻘﻮﻳﺖ ﺷﺪﻩ'ﻭ = ﻳﺎ ﻋﻘﺪﻩ ﻫﺎﻯ ﺟﺪ&= #65267;ﺪ ﻧﻮ ﺭﺳﻴﺪﻩ ﻧﺨ&= #65262;ﺍﻫﺪ ﺑﻮﺩ.ﮐﻪ ﭼﻮﻥ ﺯ= ﻧﺠﻴﺮ ﻭ ﻗﻴﺪ ﻭ ﺑﻨﺪﻫ= ﺎﻯ ﻣﺤﮑﻤﺘﺮﻯ ﺑﺮ&#= 65195;ﺍﺕ ﺭﻭﺣﻰ ﻭﺫﻫﻦ'ﻭ&= #65187;تی ﺒﺮ ﺗﻦ ﻣﺎ ﺧﻮﺍ= ﻫﺪ ﺑﻮﺩ'ﮐﻪ ﻫﻤﻴﺸ&= #65258; ﺑﻴﻤﺎﺭ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﻫﺮﺍﻧﺤﺮﺍﻓ&#= 65264; ﺩﺭ ﺭﻭﺵ ﻭ ﺗﻔﮑ= ّﺮ ﻭ ﻋﻘﺎﻳﺪ'ﻋﻤﻠ&= #65166; ﺍﻧﺤﺮﺍفی ﺎﺯ = 5191;ﺪﺍﻭﻧﺪ ﻭﻫﺪﻑ ﻣﻄﻠق ا= 5203;ﺖ. ﮐﻪ ﻫﺮ ﻣﻮﺟﻮﺩ&= #65263; ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﺩ&= #65197; ﺟﻬﺎﻥ'ﻭ ﺩﺭ ﻣﺮ= ﺍﺗﺐ ﺍﻧﻮﺍﻉ ﭘﻴﺪﺍ &= #65207;ﺪﻩ'ﮐﻪ ﺑﻬﺪﻑ ﺩﻳﺪﺍﺭ &= #65261; ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺑ&= #65198;ﺳﺪ.ﻣﺮﺣﻠﻪ ﺑﻤﺮﺣﻠﻪ ﺑﺘﺠ&#= 65248;ّﻴﺎﺕ ﺍﻟﻬﻰ'ﺗﺎﺩﺭ ﺃ&= #65169;ﺪﻳّﺖ ﻣﻄﻠﻖ ﺑﻨﻮﺭ ﺍ&= #65247;ﺄﻧﻮﺍﺭ ﺍﻟﻠﻪ'ﻭ ﮐﺴﺐ ﺍ= ﻳﻦ ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ &= #65261; ﺻﻔﺎﺕ ﻭ ﮐﺮﺍﻣ&= #65166;ﺕ ﻭ ﺍﻟﻮﻫﻴّﺖ ﻫ&#= 65166;ﻯ ﺍﻭ. ﭘس ﻫﻨﺮﻣﻨ&= #65194; ﻣﺎﺩﻯ'ﺑﺎﻳﺪ ﺍ&= #65169;ﺘﺪﺍﺑﺒﻬﺘﺮA= 259;ﺎﻯ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﺑﺮﺳﺪ.ﮐﻪ ﺁﻧﮕ&= #65166;ﻩ ﻫﻨﺮ ﺗﻨﻬﺎ ﻧﺰ&= #65193; ﺍﻳﺮﺍﻧﻴﺎﻥ ﺍ&#= 65203;ﺖ ﻭ ﺑس ﮐﻪ ﺁﺭﻳﺎ = ﻭ ﻧﻴﺮﻭﺍﻧﺎ ﻭ ﺷ&= #65166;ﻫﺪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65207;ﺪﻩ ﺍﺳﺖ. ﻭ ﺧﻮﺩ ﺧﺪ= ;ﺍﺋﻰ ﺧﻮﻳﺶ ﺭﺍ ﻳﺎﻓ&= #65176;ﻪ ﺍﺳﺖ.ﺁﻧﮕﺎﻩ ﻫ&= #65198; ﻫﻨﺮﻣﻨﺪﻯ ﻫﺮ&#= 64380;ﻪ ﺩﻭﺳﺖ ﺩﺍﺭﺩ'ﺑ&= #65194;ﻭﻥ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨ&= #65236;ﻰ ﻭﮔﻨﺎﻩ ﻭ ﺧﻄﺎ = ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.&= #64400;ﻪ ﭘﺸﻴﻤﺎﻥ ﻭ ﺣﺴ&= #65198;ﺕ ﻭ ﺍﻓﺴﻮس ﺑﺪﻧ&#= 65170;ﺎﻝ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷ&#= 65174;. ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﮐ= ﻠﺎﻡ ﺷﻮﭘﻨﻬﺎﻭﺭ ﺍ&#= 65203;ﺖ ﮐﻪ ﻣﻴﮕﻮﻳﺪ ﭼ&= #65262;ﻥ ﻣﻌﺮﻓﺖ &#= 65261; ﺷﻨﺎﺧﺖ ﺑﻪ ﺍﺭﺍﺩﻩ ﺍﻧ&= #65204;ﺎﻥ ﻫﻮﺳﺮﺍﻥ ﻏﺎﻟ&#= 65168; ﺷﺪ و ﺗﺠﺮﻳﺪ ﺩ&= #65203;ﺖ ﺩﺍﺩ ﺃﮔﺎﻩ ﺫﺍ&= #65173; ﺍﻧﺴﺎﻥ ﻋﺎﺭﻑ &= #65165;ﻟﻬﻰ'ﻫﻢ ﻣﻘﺎﻡ ﻧﻮﻋﻰ ﺑ&= #65166;ﻟﺎﺗﺮ ﻭ ﻫﻢ ﺧﻮﺩ ﺧﺎﻟ= ﻖ ﺍﻣﻮﺭﻯ ﻣﻴﺸﻮ&#= 65193; ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺩ&= #65197; ﻫﺮ ﭼﻴﺰﻯ ﺑﮑﻨ&= #65194; ﻭ ﻫﺮ ﻫﻨﺮﻧﻤﺎ&= #65163;ﻰ ﺑﮑﺎﺭ ﮔﻴﺮﺩ .<= /p> ﻣﻌʌ= 52;ﻮﻟﺎ ﻣﮑﺘﺐ ﻫﻨﺮ ﻫﻠ&= #65256;ﺪﻯ ﺩﺭ ﻧﻘّﺎﺷﻰ ﺭ&#= 65165;'ﺯﻳﺒﺎﺋﻰ ﺭﺍ ﺩﺭﭘﺴﺖ ﺗﺮ&= #65267;ﻦ ﺍﺷﻴاء ﺩﺍﻧﺴA= 176;ﻪﺍﻧﺪ. ﮐﻪ ﺍﻭ ﺭﺍ ﺑﻌﻘﻞ ﺁ= ﺭﺍﻡ ﻫﻨﺮﻣﻨﺪ'ﻭ ﺍﺧ&= #65176;ﻴﺎﺭ ﺁﺯﺍﺩ ﻣﻴﺮﺳﺎ&#= 65255;ﺪ.ﻭ ﺍﻟﺒﺘﻪ ﺍﮔﺮﻫ&#= 65256;ﺮﻣﻨﺪ ﺍﻟﻬﻰ ﺑﺎﺷﺪ. ﺣ= ﺎﻟﺖ ﻧﻔﺴﺎﻧﻰ ﻣﻀﻄ&#= 65198;ﺏ ﮐﻪ ﺗﺎﺑﻊ ﺍﺭﺍ&= #65193;ﻩ ﺍﺳﺖ'ﺑﺎ ﺁﻥ ﺣﺎ= ﻟﺖ ﺁﺭﺍﻡ ﻋﻘﻠﺎﻧ&#= 65264;'ﮐﻪ ﺩﺭ ﺁثاﺭ ﺳﺒﻚ &#= 65259;ﻠﻨﺪﻯ ﻣﺤﺴﻮس ﺍﺳﺖ'ﺁ&#= 65255;ﺮﺍ ﻳﻚ ﻋﺒﻮﺭ ﺍﺯ ﻇ= ﺎﻫﺮﺑﺤﻘﻴﻘﺖ ﻣﻴﮕﻮﻳﻨﺪ.ﺍﺯ &= #65187;ﺎﻟﺖﺭﻭﺍﻧﻰ ﻣﺎﺩﻯ ﺑﺸﺮﻯ'ﺑ&= #65188;ﺎﻟﺖ ﻋﻘﻠﺎﻧﻰ ﺍﻟﻬ&#= 65264; ﺭﻓﺘﻦ ﺍﺳﺖ.ﻭ<s= pan dir=3DLTR> </spa= n>ﺍﺯ ﺣﺎﻟﺖ ﻋA= 240;ﻠﺎﻧﻰ'ﺑﺎﻳﺪ ﺑﺤﺎﻟﺖ ﺭﻭﺣﻰ &= #65261; ﺗﺴﻠﻴﻢ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﺩﺭﺁﻣﺪ&#= 65253; ﺑﺎﺷﺪ. ﮐﻪ ﺍﺯﺟ= ﻬﺎﻥ ﻧﺎﺳﻮﺗﻰ ﻣﺎﺩ&#= 65263; ﺑﺠﻬﺎﻥ ﻣﻠﮑﻮ&#= 65175;ﻰ ﺃثیرﻯ ﻮﺑﺠﻬʋ= 66;ﻥ ﺟﺒﺮﻭﺗﻰ ﺗﺤﺖ &= #65155;ثیرﻯ ﺭﻓﺘﻦ ﺍﺳﺖ. ﻭ ﺍ= ;ﺯ ﻣﺤﺴﻮﺳﺎﺕ ﺑﻤ&#= 1615;ثل ﺍﻓﻠﺎﻃﻮﻥ ﺭﻓ&#= 65176;ﻦ'ﻳﺎ ﺑﻬﻤﺎﻥ ﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺩﺭ ﻋﻮ&= #65165;ﻟﻢ ﺍﻟﻬﻰ' ﻭﺟﺒﺮﻭ&= #65175;ﻰ ﺍﻭﻝ ﻗﺎﺋﻢ'ﻳﺎ = ﺟﺒﺮﻭﺕ ﺩﻭﻡ ﺭﺣﻤﺎﻧﻰ.&= #65261; ﺍﻟّﺎ ﻗﺒﻞ &#= 65165;ﺯ ﺁﻥ'ﺣﺘﻰ ﺩﺭ ﭘﻨ= ﺞ ﺷﻬﻮﺩ ﻣﻘﺪﻣﺎ&#= 65175;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺗﻨ= ﻬﺎ ﺭﻓﺘﻦ ﺑﻌﻮﺍﻟ&#= 65250; ﻣﻠﮑﻮتی اﻟﻬʌ= 64; ﺍﺳﺖ.ﻭﺧﻠﺎﺻ᥽= 8; ﺭﻓﺘﻦ ﺍﺯ ﺟﻬﺎ&= #65253; ﺟﺰﺋﻴّﺎﺕ ﺑﺠ= 5260;ﺎﻥ ﮐﻠّﻰ'ﻭﻟﻮ ﺩﺭ &= #65203;ﻄﺢ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻳﺎ = ﻧﻔس ﮐﻞّ ﻗﺎﺋﻢ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ.ﭘس ﺍﺯ ﻟ&= #65196;ﺕ ﺟﻤﺎﻟﻰ ﻭ ﺯﻳﺒ&= #65166;ﺋﻰ'ﻭﺣﺘﻰ ﻣﺮﺍﺗﺐ ﻋﻘﻠﻰ &= #65261;ﺍﺧﻠﺎﻗﻰ ﻭ ﺭؤﻳﺎﺋﻰ'ﻭ ﺩ&= #65267;ﮕﺮ ﺻﻔﺎﺕ ﻣﻌﺮﻭﻑ&#= 65227;ﺎﻟﻴﻪ ﻧﻮع ﺒﺸﺮﻯ'ﺩﺭ&#= 65227;ﺸﻖ ﻭﻋﻘﻞ ﻭﺻﺒﻮﺭ&#= 65263; ﻭﺍﺭﺍﺩﻩ ﻣﻨﻈ&#= 1617;ﻢ'ﻭﻗتی اﺳﺖ ﮐﻪ ﺑﻤﻌﺮ&#= 65235;ﺘﻬﺎﻯ ﺧﺎﻟﺺ ﺑﺎﻃﻨﻰ &= #65261; ﺑﺮﺗﺮ ﺍﻟﻬﻰ'ﻧ&= #65200;ﺩﻳﮑﺘﺮ ﺑﺨﺪﺍﻭﻧﺪ ﻭﺍ&#= 65197;ﺍﺩﻩﻫﺎﻯ الهی ﺸﺪ' ﮐﻪ ﺣ= 5166;ﮐﻢ ﺑﺮﺍﺭﺍﺩﻩ ﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﺧﺮﻭﺝ ﺍﺯ ﻣﻘ= ﺎﻡ ﻭ ﺩﺭﺟﻪ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺣﻴﻮﺍﻧﻰ ﻭﻣﺎ&#= 65193;ﻯ'ﻭﺭﻓﺘﻦ ﺑﺴﻄﻮﺡ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻭ ﮐﺮﺍﻣﺎﺕ ﻭ ﻣ= ﻌﺠﺰﺍﺕ ﺑﺮﺗﺮ ﺍﻟﻬﻰ. ﺑ= ﺘﻌﺒﻴﺮ ﺩﻳﮕﺮﻯ'ﻭﻗﺘﻰ &= #65251;ﻴﮕﻮﺋﻴﻢ ﻫﻨﺮﻯ ﺯﻳﺒﺎ ﺍ&= #65203;ﺖ'ﻳﻌﻨﻰ ﺩﺭﻙ ﺟﻤﺎﻝ ﻭﺯ&= #65267;ﺒﺎﺋﻰ'ﻫﻤﺮﺍ= 5257; ﺗﺄﻣّﻞ ﻭﺟﺪﺍ= 5255;ﻰ ﻋﻤﻴﻖ ﻣﻴﺒﺎﺷ&#= 65268;ﻢ.ﻭ ﺩﺭ ﺍﻳﻦ ﺍﺳﺘﻐ&= #65198;ﺍﻕ ﺩﺭ ﺃثر ﺯﻳﺒﺎ'&#= 65191;ﻮﺩ ﻭﺍﺭﺍﺩﻩ ﺧﻮﺩ&#= 65197;ﺍ ﻓﺮﺍﻣﻮﺵ ﻣﻴﮑ&#= 65256;ﻴﻢ.ﻭ ﺣﺘﻰ ﻣﺎ ﺧﻮﺩﻣ&= #65166;ﻥ ﻣﻮﺿﻮﻉ ﻣﻴﺸﻮ&#= 65267;ﻢ.ﻭ ﻳﺎ ﺁﻳﻨﻪﺍﻯ ﺑ&= #65198;ﺍﻯ ﻣﻮﺿﻮﻉ ﺃثر ﻫ= 5256;ﺮﻯ ﻣﻴﮕﺮﺩﻳﻢ. ﻭ ﺑ= ﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻫﺮ ﭼﻴ&= #65200;ﻯ ﺯﻳﺒﺎ ﺍﺳﺖ.ﮔﺮ&= #64380;ﻪ ﺯﻳﺒﺎﺗﺮ ﺍﺯ ﺁ&= #65253;ﺤﺘﻤﺎ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﮐ&= #65258; ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻭ= ﻳﺎ ﺑﻌﺪﺍ ﺑﻮﺟﻮﺩ &= #65153;ﻳﺪ. ﻭ ﺍﻟﺒﺘﻪ ﭼﻨﻴ&= #65254; ﺯﻳﺒﺎﺋﻰ ﺑﺮ ﺯ&= #65267;ﺒﺎﺋﻰ ﻫﺎﻯ ﻣﺮﺍﺗﺐ ﻣ&= #65166;ﺩﻭﻥ ﻧﻮﻋﻰ ﻭﻭﺟﻮﺩ&#= 65263; ﻫﺴﺖ. </= span> ﻣﻌʋ= 98;ﻓﺖ ﻭ ﺷﻨﺎﺧﺖ ﻭ ﻗﺪ= ﺭﺕ ﺩﺭﻙ ﺳﻄﺢ ﺷﻨﺎ&= #65191;ﺖ ﺍﺯ ﻧﻈﺮ ﻋﻮﺍﻡ'= ﺧﺪﻣﺖ ﺑﺨﻮﺩ ﻭ ﺍﺭﺍﺩ&= #65257; ﻧﻔﺴﺎﻧﻰ ﺧﻮﺩ'&= #64400;ﻪ ﺩﺭ ﻫﻨﺮﻣﻨﺪﻯ &= #65251;ﺎﺩﻯ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ.&= #65261;ﻟﻰ ﻧﺰﺩ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﺍﻟﻬﻰ ﮐﺎﻣﻠﺎ&#= 65253; </spa= n>ﺍﻟﻬﻰ'ﺩﺭ ﺗA= 252;ﺎﻡ ﻣﺮﺍﺗﺐ ﻣﺘﻔﺎ&#= 65261;ﺕ ﺁﻥ'ﻟﺎﺯﻡ ﺍﺳﺖ = ﺍﺯ ﭼﻨﻴﻦ ﺳﻄﺢ ﻣﻌ&= #65198;ﻓﺘﻰ ﮐﻪ ﺩﺍﺭﻳﻢ'ﻭ ﻳ= ﺎ ﺳﻄﺢ ﺗﺠﻠّﻰ ﺷ&#= 65260;ﻮﺩ ﺍﻟﻬﻰ ﮐﻪ ﺩﺍﺭ&= #65267;ﻢ'ﻭ ﻳﺎ ﺩﺭﺟﻪ ﭘﺎﮐ&= #65204;ﺎﺯﻯ ﺭﻭﺍﻥ ﺍﻣّﺎﺭ= 5257; ﻋﻘﺪﻩ ﺩﺍﺭ ﺁﺯ&= #65165;ﺩ ﺑﺎﻳﺪ ﺷﺪ'ﺗﺎ ﺑ= ﻤﻌﺮﻓﺖ ﻭ ﺷﻨﺎﺧﺖ ﺑﺎﻟ&= #65166;ﺗﺮ ﻭ ﺣﻘﻴﻘﻰ ﺗﺮ ﻭ= ﻳﺎ ﺣﺘﻰ ﻭﺍﻗﻌﻰ ﺗ&= #65198; ﺍﺯ ﻭﺍﻗﻌﻰ ﮐﻪ = ﺩﺭﻙ ﺩﺍﺭﻳﻢ ﺑﺮﺳﻴ&#= 65250; .ﺁﻧﮕﺎﻩ ﺩﺭ ﺍﻳ= ﻦ ﺗﻌﺎﻟﻰ' ﺳﻄﺢ ﻣﻌﺮﻓ= ;ﺖ ﺧﻮﺩﺭﺍ ﺭﻫﺎ ﮐ&= #65198;ﺩﻩ'ﻭ ﻧﻴﺰ ﺍﺭﺍﺩﻩ ﺧ&= #65262;ﺩﺭﺍ ﺑﺎﻳﺪ ﺍﺯ ﺩﺳﺖ = ﺩﺍﺩﻩ ﺑﺎﺷﻴﻢ'ﮐﻪ ﺩﺭ = ﺗﺴﻠﻴﻢ ﺩﺭﺁﻣﺪﻩﺍﻳﻢ.&#= 65261; ﺗﺎ ﺁﻥ ﺣﺪّ ﭘﻴ&= #65206;ﺭﻓﺖ'ﮐﻪ ﺧﻮﺩﺭﺍ ﺁﻳﻨﺪ&#= 65257;ﺍﻯ ﺑﺮﺍﻯ ﻣﻮﺿﻮﻋ&#= 65166;ﺕ ﺁثاﺭ ﻫﻨﺮﻯ ﻭ= 5199;ﻳﺒﺎﺋﻰ ﻫﺎ ﻗﺮﺍﺭ ﺩﺍﺩ&= #65257;ﺍﻳﻢ. ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺗﻌ= ﺎﻟﻰ ﻭﺗﮑﺎﻣﻞ ﻭ ﭘﺎ&= #64400;ﻰ ﻋﻤﻴﻖ ﺗﺮ ﺭﻭﺍ&= #65253;' ﺑﺘﻮﺍﻧﻴﻢ ﺑﺘ&#= 65184;ﻠّﻴﺎﺕ ﺷﻬﻮﺩﻯ ﺑﺮﺳﻴ&#= 65250;.ﮐﻪ </spa= n>ﺩﺭ ﻧﻮﻉ ﺑﺸA= 198;ﻯ ﺣﺪ ﺃﮐثر ﻭﺍﺟ= 5168;' ﺭﺳﻴﺪﻥ ﺑﺸﻬﻮ&#= 65193; ﺷﺸﻢ ﺭﻭﺡ الق= 15;دُس ﺁﺭﺯﻭﻯ ﻣﺴﻴﺢ &= #65261; ﺳﻮﮊﻩ ﺍﮐﺘﺸﺎ&#= 65235;ﻰ ﺟﺪﻳﺪ ﻣﺤﻤﺪﺍ&#= 65203;ﺖ. ﺳﺎﻟﻚ ﻣﺘﻮﺳّ= 5246; ﻣﺴﻴﺢ ﺩﺭﺗﻮﻟ&#= 65194;ﺍﺕ ﺑﺸﺮﻯ ﺑﻬﺘﺮ ﺑ&= #65184;ﻬﺎﻥ ﺑﻤﺮﺍﺗﺐ ﺗﺠﻠ&#= 1617;ﻴﺎﺕ ﺑﺎﻟﺎﺗﺮ ﺭﺣﻤ&#= 65166;ﻧﻰ ﻭ ﺟﺎﻟﺐﺗﺮ ﺭﺳ&= #65268;ﺪ. ﺁﻧﮕﺎﻩ ﭼﻨﻴﻦ &= #64400;ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺷﺪﻩ'ﺩﺍ&= #65197;ﺍﻯ ﻗﺪﺭﺕ ﺍﻧﺼﺎﻑ &= #65251;ﻴﮕﺮﺩﻧﺪ ﺩﺭ ﺩﺍﻭﺭﻯ.ﺣﺘ&= #65264; ﺍﮔﺮﺑﻀﺮﺭ ﺧﻮ&#= 65193;ﺷﺎﻥ ﺑﺎﺷﺪ.ﻭ ﺩﺭ ﺣﻔ= ﻆ ﺍﻣﺎﻧﺘﻬﺎﻯ ﻓ&#= 65220;ﺮﻯ ﻭ ﺍﻟﻬﻰ ﺧﻮﻳﺶ'= ﮐﻪ ﻫﻤﺎﻥ ﮐﺮﺍﻣﺎ&#= 65173; ﻭﺷﻬﻮﺩﻫﺎﻯ ﺍ&#= 65247;ﻬﻰ ﻗﺒﻠﻰ ﺑﻮﺩﻩ ﺗ&= #65166; ﺁﺧﺮﻳﻦ ﺷﻬﻮﺩ &= #65165;ﻟﻬﻰ ﺑﻌﺪﻯ ﺧﻮﺩ' ﭼﻮ= ﻥ ﻧﻮﺭ ﻗﺎﺋﻢ ﻭﺍ&= #65255;ﻮﺍﺭ ﻋﺮﺵﺭﺣﻤﺎﻥ ﺑ&#= 65198;ﺳﺪ. ﺻﻔﺖ ﺧﺪﺍ ﺑﻴﻨ&= #65264; ﻭﺣﻘﻴﻘﺖ ﺷﻨﺎ&#= 65203;ﻰ'ﻭﻣﻘﺼﻮﺩ ﺩﺭﺳﺖ ﻭﻧﻬﺎﺋ&#= 65264; ﺩﺍﻧﺴﺘﻦ ﺁﺯﺍ&#= 65193; ﺑﻴﻨﻰ'ﺩﺭ ﻫﻤﻪ = ﺷﺮﺍﻳﻂ'ﻭ ﺑﺮﺗﺮ ﻳﺎﺑﻰ ﺍ&= #65199; ﻫﺮ ﺳﻄﺢ &#= 65235;ﻌﻠﻰ ﻣﻴﺒﺎﺷﺪ. </= span> در ᥻= 5;ﻠﺴﻔﻪ ﮐﻠّﻰ ﺳﻠﻮﻙ ﺩ&#= 65197; ﺗﻮﺣﻴﺪ' ﻫﺮﭼﻪ = ﺑﻴﺸﺘﺮ ﺍﺟﺰاء ﺩﺭﮐﻞ= 17; ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸﺮﻯ'ﮐﻪ = ﻧﻔﺶ ﮐﻞ ﻗﺎﺋﻢ ﮔﻔﺘ&= #65258;ﺍﻧﺪ. ﻭ ﺗﻮﺣﻴﺪ' ﻳﻌﻨ= ﻰ ﻗﺪﺭﺕ ﻳﮕﺎﻧﻪ &= #64400;ﺮﺩﻥ ﺍﺟﺰاء ﺩﺭ ﻳﻚ &#= 64400;ﻞّ ﺑﺎﻟﺎﺗﺮ.ﮔﺮﭼ&#= 65258; ﺍﻳﻦ ﮐﻞ ﺑﺎﻟﺎ&= #65175;ﺮ'ﺧﻮﺩ ﺟﺰﺋﻰ ﺩﺭ ﻳﻚ ﮐ= لّ ﺒﺎﺯﺑﺎﻟﺎﺗﺮ &#= 65251;ﻴﺒﺎﺷﺪ. ﮐﻪ ﺩﺭﻧﻬﺎﻳﺖ &= #65191;ﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ'ﮐﻞ ﻫﺴﺘﻰ ﺍﺳﺖ.ﮐﻪ = ﻣﻮﺟﻮﺩﺍﺕ ﺟﻬﺎﻥ'ﺑﺎﻳﺪ ﺑ&= #65194;ﺍﻥ ﺑﺮﺳﻨﺪ.ﻭ ﺍﺯ ﻧ= ﻮ ﺑﺎﻧﻮﺍﻉ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺑﺮﻭﻧﺪ.ﮐﻪ ﺍﺯ = ﺃﺯﻝ ﺷﺮﻭﻉ ﮐﺮﺩﻩ'ﻭ = ﺗﺎ ﺃﺑﺪ ﺑﻰ ﺍﻧﺘﻬ&= #65166; ﺍﺩﺍﻣﻪ ﺧﻮﺍﻫ&#= 65194; ﺩﺍﺷﺖ.ﺍﻳﻨﻬﺎ &= #65169;ﺮﺧﻰ ﺻﻔﺎﺕ ﮐﻠّﻰ ﺍ&#= 65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭ ﻋ= ﮑس ﺁﻧﻬﺎ ﺩﺭﺗﻤﺎ&#= 65249; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ' = ﻫﻢ ﺍﮐﻨﻮﻥ ﻫﺴﺖ.ﻭ = ﺣﺘﻰ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺭ = ﮐﺎﺭﻣﺎﻫﺎﻯ ﺩﺭ ﺍﻧﻮﺍﻉ ﺣﻘ&= #65268;ﺮﺗﺮ ﻧﺴﺦ ﻭﻣﺴﺦ= ; ﻭﻏﻴﺮﻩ' ﺑﮑﻤﺒﻮﺩﻫﺎ ﻭ&#= 65255;ﺎﺭﺳﺎﺋﻴﻬﺎ ﻭﺻﻔﺎﺕ ﺗﻮﺣّ= 5206; ﻭ ﺍﻳﻦ ﺟﻬﺎﻧﻰ = ﺧﻴﻠﻰ ﺑﻴﺸﺘﺮﻯ ﺑﺪﻧ&#= 65170;ﺎﻝ ﺩﺍﺭﻧﺪ.ﺗﺎ ﺩﻭ&= #65169;ﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257; ﺧﻮﺩﺭﺍ ﺑﺎ ﺗﮑ&= #65166;ﻣﻞ ﻃﺒﻴﻌﻰ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ'ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ ﻓﺼﻮﻝ = ﺁﺧﺮ ﺁﻥ ﺑﺮﺳﺎﻧﺪ'ﮐ&= #65258; ﺍﻳﻨﻚ ﺩﺭ ﺁﻥ م&= #1740; ﺒﺎﺷﻨﺪ.ﺗﺎ ﺑﻬ&= #65252;ﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ = ﺷﻬﻮﺩ ﻭﺍﺟﺐ ﺭﻭﺡ ال= 602;ُدُس ﺑﺮﺳﻨﺪ'ﮐﻪ ﺧﻮ&= #65165;ﻫﻨﺪ ﺭﺳﻴﺪ ﻭ ﺑﺎﻳﺪ = ﺑﺮﺳﻨﺪ.ﮐﻪ ﻓﺮﻣﺎﻥ(ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ)ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺧﺪﺍﻭﻧ&#= 65194;'ﺑﺮﺍﻯ ﺭﻭﺡ ﻓﺮﺩﻯ ﻫﻤ&= #65258; ﻣﻮﺟﻮﺩﺍﺕ ﺍﺳ&#= 65174;. ﭼﻪ ﻣﻮﺟﻮﺩﺍﺕ &= #65175;ﺤﺖ ﺃﺗﻤﻰ'ﭼﻮﻥ ﻣﻮ&= #65183;ﻮﺩﺍﺕ ﺃثیرﻯ ﻭ ﺑﻰ ﻧ= 5260;ﺎﻳﺖ ﺑﺮﺗﺮ ﺗﺤﺖ ﺃث&#= 1740;رﻯ.ﻭ ﻳﺎ ﺩﺭ ﺭﻭﺡ ﻣﻮ= ﺟﻮﺩﺍﺕ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ ﻭﻧﻮﻉ ﺑﺸﺮﻯ ﻭ = ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ. </= span> ﭘس ʌ= 55;ﺎﺑﻐﻪ ﻫﻨﺮﻯ ﺩﺭ ﺍﻧﺴ&= #65166;ﻧﻬﺎﻯ ﻋﺎﻣﻞ'ﻭ &#= 65193;ﺍﺭﺍﻯ ﮐﺮﺍﻣﺎﺕ ﻭ ﺍﻣ&= #64401;ﺎﻧﺎﺕ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65187;ﺘﻤﻰ ﻧﻮﻋﻰ ﺧﻮﺩ'ﺗﻨ&= #65260;ﺎ ﮐﺴﻰ ﻣﻴﺘﻮﺍﻧ&#= 65194; ﺑﺎﺷﺪ' ﮐﻪ ﺫﺍﺕ= ﮐﻨﻮﻧﻰ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65169;ﺎ ﺗﻤﺎﻡ ﺷﺮﺍﻓﺘ&#= 65260;ﺎﻯ ﺣﻴﻮﺍﻧﻰ'ﻭ ﺍﻣ&= #65176;ﻴﺎﺯﺍﺕ ﻗﺎﺑﻞ ﺗﻮﺟّﻪ &#= 65191;ﻮﺩﺭﺍ ﻓﺮﺍﻣﻮﺵ ﮐﻨﺪ.&= #65261;ﺧﻮﺩﺭﺍ ﺍﺯ ﻭﺟﻮﺩ ﺍﺣﺴ&= #65166;س ﻣﺎﺩﻯ ﻭﺫﻫﻨﻰ &= #65261;ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ ﺧﻮﻳ&#= 65206; ﻧﻴﺰ ﺧﺎﺭﺝ ﻧﻤ&= #65166;ﻳﺪ.ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺑﺪﺭ&#= 65183;ﺎﺕ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﺑﺮﺳﺪ.ﮐﻪ ﺩﺭ ﺑ= ﻴﺪﺍﺭﻯ ﺑﺎ ﺍﻟﻬﺎﻣﺎﺕ &= #65247;ﺪﻧّﻰ' ﻭ ﺩﺭ ﺧﻮﺍﺏ ﺩﺭ= ﺭؤﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ'ﻭﺑﺴﻴ&#= 65166;ﺭﻯ ﻗﺪﺭﺗﻬﺎﻯ ﺭﻭ&#= 65187;ﻰ ﻭ ﺍﻟﻬﻰ'ﮐﻪ ﮔﻬ= ﮕﺎﻩ ﺍﺣﺴﺎس ﺁﻥ ﻣﻴ&#= 64401;ﻨﻴﻢ.ﻭﻟﻰ ﺩﻗﻴﻘﺎ ﻧﻤﻰ ﺷ&= #65256;ﺎﺳﻴﻢ'ﮐﻪ ﻧﺎﺷﻨﺎﺧﺘﻪ ﻫ&#= 65166; ﻧﻴﺰ'ﺑﻰ ﺣﺪّ ﻭ&= #65187;ﺼﺮ ﻭ ﺑﻰ ﺣﺴﺎﺏ ﻫﺴ= ﺘﻨﺪ.ﮐﻪ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ'ﻭ ﺗﻮﻟﺪ&= #65165;ﺕ ﺑﺠﻬﺎﻥ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺩﺍﺷﺖ ﻭ ﻣﻘﺎﻡ = ﺍﻟﻬﻰ ﺭﻭﺡ ﺧﻮﺩﺭﺍ ﺑ&= #65166;ﻟﺎ ﺑﺮﺩ.ﻭ ﺍﻳﻦ ﻫﻤ= ﺎﻧﻰ ﻫﺎﻯ ﻣﺮﺍﺗﺐ ﺍ&= #65247;ﻬﻰ ﻭ ﺷﻬﻮﺩﻯ ﺧﻮﺩ = ﺭﺍ ﻳﺎﻓﺖ ﮐﻪ ﺍﺯ ﺣ= ﻴﻮﺍﻧﻰ ﺑﺎﻟﻮﻫﻴّﺖ ﻣ= 5268;ﺮﺳﻨﺪ.ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﻣﻘﺎﻣﻰ ﺍ&= #65247;ﻬﻰ ﻭﺭﺑﻮﺑﻰ ﺩﺍﺭ&#= 65255;ﺪ.ﻭﻣﻘﺎﻡ ﺣﺴﻴﻨﻰ ﺷﻬﻮﺩ &= #65255;ﺨﺴﺘﻴﻦ ﺳﺎﻟﮑﺎﻥ ﺨﻮﻳ&#= 65206; ﻣﺤﺴﻮﺏ ﻣﻴﮕﺮ&#= 65193;ﻧﺪ.ﻭﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ ﻣﻌﺮ&#= 65235;ﻰ ﺑﻄﺎﻟﺐ ﻟﻘﺎﻯ &= #65165;ﻟﻬﻰ ﮐﺮﺩﻩ ﺑﺎﺷﺪ . ﻭ= ;ﻟﻰ </spa= n>ﺍﻧﺴﺎﻧﻬﺎ᥾= 3; ﻋﺎﺩﻯ ﻧﻴﺰ ﻫﻨﺮﻣﻨﺪ &= #65267;ﺎ ﻫﻨﺮﻣﻨﺪ ﻏﻴﺮ &= #65165;ﻟﻬﻰ'ﮐﻪ ﺁﻧﺎﻥ ﺭﺍ ﻋﻮﺍ&= #65249; ﻭ ﺍﻋﻤﻰ ﻭ ﮐﻮﺭ= ﺩﻝ ﻣﻴﮕﻮﻳﻨﺪ'ﺍﮐ&#= 65176;ﻔﺎ ﺑﻤﻘﺎﻡ ﺭﻭﺣﻰ &= #65261; ﻋﻘﻠﻰ ﻭ ﻗﺪﺭﺗ&= #65260;ﺎﻯ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65256;ﺪ.ﻭ ﺑﻈﺎﻫﺮ ﺍﻣﻮﺭ &= #65175;ﻮﺟّﻪ ﺩﺍﺭﻧﺪ' ﻭ ﺍﺯ ﻫ= ;ﺮ ﻭﺍﻗﻌﻪﺍﻯ ﻇﺎ&#= 65259;ﺮ ﺁﻧﺮﺍ ﻣﻰ ﺑﻴﻨ&= #65194; ﻭﺍﺯ ﺣﻘﻴﻘﺖ ﺩ&= #65197; ﻭﺭﺍﻯ ﻫﺮ ﻭﺍﻗ&= #65228;ﻪﺍﻯ ﺭﺍ ﺃﻧﺪﻳﺸﻪ ﻧ&= #65252;ﻰ ﮐﻨﻨﺪ.ﭘس</sp= an> &#= 65197;ﺍﺑﻄﻪ ﺁﻧﻬﺎ'ﺗﻨﻬﺎ ﺑ&= #65166; ﺍﻣﻮﺭ ﻣﺎﺩﻯ ﺍ&= #65203;ﺖ.ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺭﺍﺑ&#= 65220;ﻪ ﺑﺎ ﺗﺠﻠّﻴﺎﺕ &#= 65165;ﻟﻬﻰ'ﻭ ﺫﺍﺗﻬﺎﻯ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺑﺮﺗﺮﻯ &= #65197;ﺍ ﺩﺍﺭﻧﺪ.ﻭﺣﺘﻰ &= #65261;ﻗﺘﻰ ﻳﻚ ﮐﻠّﻰ ﺭﺍ ﺍ&= #65175;ﻔﺎﻗﺎ ﺩﻳﺪﻧﺪ' ﺑﺎﺟﺰ&= #65165;ﻯ ﺁﻥ ﺗﻮﺟّﻪ ﺩﺍ&#= 65197;ﻧﺪ.ﻭﻧﻪ ﺑﮑﻞّ ﺻﻔﺎﺕ ﮐ&#= 65248;ّﻰ ﺁﻥ'ﺍﺯ ﻳﻚﺍﻧﺴ&= #65166;ﻥ ﻓﻘﻂ ﺯﻳﺒﺎﺋﻰ &= #65211;ﻮﺭﺕ ﺭﺍ ﻣﻰ ﺑﻴﻨﻨﺪ'= ﻭﻟﻰ ﺑﺴﻴﺮﺕ ﺯﻳﺒﺎ &= #65261; ﻋﻘﻞ ﻭ ﮐﺮﺍﻣﺎ&= #65173; ﺩﻳﮕﺮ ﻳﻚ ﺍﻧﺴ&= #65166;ﻥ ﺗﻮﺟّﻪ ﻧﺪﺍﺭ= 5255;ﺪ.ﻟﺬﺍ ﺷﻮﭘﻨﻬﺎﻭﺭ ﭼ&#= 65262;ﻥ ﻫﺮ ﻋﺎﺭﻑ ﺍﻟﻬ&= #65264;'ﻧﺒﻮﻍ ﻭ ﻗﺪﺭﺕ ﺗﺄﻣّ&#= 65246; ﮐﻠّﻰ ﻭ ﺷﻤﻮﻟ&#= 65264; ﺍﺳﺖ'ﻭ ﺑﺼﻮﺭﺕ = ﻭ ﺳﻴﺮﺕ ﻫﻤﺮﺍﻩ&#= 65175;ﻮﺟّﻪ ﺩﺍﺭﺩ.ﻭﭼﻨﻴﻦ &= #65255;ﺎﺑﻐﻪﺍﻯ ﺑﻴﻨﺶ ﺍﻓﻠﺎﻃ&#= 65262;ﻧﻰ ﻭ ﺍﻟﻬﻰ ﺩﺍﺭﺩ.= ﭘس ﺷﻮﭘﻨﻬﺎﻭﺭ ﻫ&#= 65256;ﺮ ﻭ ﻓﻠﺴﻔﻪ ﺭﺍ ﺩ= ﺭ ﻳﻚ ﻣﮑﺘﺐ ﻣﺘﺎ&= #65235;ﻴﺰﻳﮑﻰ ﻣﺨﻠﻮﻁ ﮐﺮﺩﻩ'&= #65175;ﻮﺣﻴﺪ ﻭﮐﻠّﻰ ﺳﺎﺯﻯ &#= 65251;ﻴﻨﻤﺎﻳﺪ ﺗﺎ= ﮔﺬﺷﺘ= ;ﻪ ﻭﺣﺎﻝ ﺭﺍ ﺑﺂﻳ&= #65256;ﺪﻩ ﻫﺎﻯ ﺑﺮﺗﺮ ﺑﺮ&= #65203;ﺎﻧﺪ ﮐﻪ ﻓﻠﺴﻔﻪ ﻭﺣ&= #65194;ﺕ ﻭﺟﻮﺩ ﺭﺍ ﺩﺭ ﮐ= ﻞ ﻫﺴﺘﻰ ﺗﺎ ﺧﺪﺍ&= #65261;ﻧﺪ ﺧﻮﺍﻫﻨﺪ ﻳﺎﻓ&#= 65174;.ﻭ ﺍﻳﻦ ﻣﮑﺘﺐ ﻭﻣ&= #65196;ﻫﺐ ﻣﺘﺎﻓﻴﺰﻳﮑﻰ &#= 65165;ﻓﻠﺎﻃﻮﻥ ﻭ ﺷﻮﭘﻨﻬﺎﻭﺭ &= #65165;ﺳﺖ' ﻭ ﺩﻳﮕﺮ ﻋﺮﻓﺎ&= #65263; اﻳﺮﺍﻧﻰ ﻭ ﻏﻴ&#= 65198; ﺍﻳﺮﺍﻧﻰ'ﮐﻪ ﻓ&= #65198;ﺍﻭﺍﻥ ﺩﺭﮐﺘﺐ ﺗﺎﺭﻳ&#= 65190; ﺑﺎ ﺁﻧﻬﺎ ﻣﻮﺍ&= #65183;ﻪ ﻣﻴﺸﻮﻳﻢ.ﻭ ﺩﺭ = ﺍﺩﺑﻴّﺎﺕ ﻭ ﻋﻠﻮﻡ ﻭ ﻋﻘﺎ= ﻳﺪ'ﻭﺑﭙﻴﺶﮔﻮ&#= 65163;ﻰ ﻫﺎﻯ ﻫﻤﻪ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﺩﻝ ﺑﺴﺘﻪﺍﻧﺪ. = ﺑﺎ ﺍﻳﻨﮑﻪ ﺁﻧﺎﻥ &= #65197;ﺍ ﺑﺪﺭﺳﺘﻰ</sp= an> &#= 65255;ﺸﻨﺎﺧﺘﻪ ﺍﻳﻢ.ﻫﻤﺎﻥ ﻓﻠ&= #65204;ﻔﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ'ﮐﻪ ﺍﻳﻨﻚ ﻣﺎ ﺻﺮﻳ&= #65188;ﺎ ﻣﻄﺮﺡ ﻣﻴﮑﻨﻴ&#= 65250;. ﮐﻪ ﮔﻔﺘﻪ ﺗﻤﺎ&= #65249; ﺃﻧﺒﻴﺎﻯ ﺍﻭﻟ&#= 65264; ﺍﻟﻌﺰﻡ ﺷﺸﮕﺎ&#= 65255;ﻪ'ﻭ ﺗﻤﺎﻡ ﭘﻴﺎﻣﺒ&#= 65198;ﺍﻥ ﺍﻟﻬﻰ ﺷﺪﻩ ﺍﻳ&= #65254; ﺷﺶ ﻣﮑﺘﺐﺳﻠﻮ&#= 64400;ﻰ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻫﻴ&= #64379; ﮐﺪﺍﻡ ﺩﻳﮕﺮﻯ &= #65197;ﺍ ﻧﻔﻰ ﻧﻤﻰ ﮐﻨﺪ.= ﺑﻠﮑﻪ ﺩﻧﺒﺎﻟﻪ ﮔﻴﺮ&#= 65263; هم ﺭﺍﺩﺍﺭﻧﺪ.= 4400;ﻪ ﻣﻴﺘﻮﺍﻧﻴﻢ ﺁ&#= 65255;ﺮﺍ ﻣﺎ ﻧﻴﺰ'ﺗﮑﻤﻴ&= #65246; ﻳﺎ ﺗﻮﺿﻴﺢ ﻣﻨ&= #65166;ﺳﺐ ﻋﻘﻞ ﺯﻣﺎﻥ ﺧﻮ&= #65193; ﺑﻨﻤﺎﺋﻴﻢ. ﻭ ﺷ= ﺎﻳﺪ ﺑﺘﻮﺍﻧﻴﻢ ﺩﺭ&#= 65241; ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 5241; ﺍﻟﻬﻰ ﺭﺍ ﺑﻨﻤ&= #65166;ﺋﻴﻢ.ﮐﻪ ﻳﮕﺎﻧﻪ ﻫﺪﻑ ﺧ&= #65194;ﺍﻭﻧﺪ ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﻫ&= #65198;ﻳﻚ ﺍﺯ ﻣﺎ ﻣﻴﺒﺎﺷ&= #65194;.ﻭ ﺣﺘﻰ ﻫﺪﻑ ﺍﻟﻬ&= #65264; ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﺗ&= #65252;ﺎﻡ ﻫﺴﺘﻰ ﺍﺳﺖ.ﻭ ﻣ= ﻬﻤﺘﺮ ﺍﻳﻨﮑﻪ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ'ﺗﻌﺎﻟﻰ</s= pan> </spa= n>ﻭ ﺗﻘﺮﺏ ﺑﺨA= 194;ﺍﻭﻧﺪ ﺩﺭ ﺻﻔﺎﺕ ﻭ ﻗﺪ= ﺭﺗﻬﺎ ﺍﺳﺖ. ﻭ ﻋﺪﻡ ﺳﻠ= ;ﻮﻙ ﺍﻟﻬﻰ' ﺣﺘﻤﺎ ﭘ= س ﺍﺯ ﻣﺮﮒ ﺳﻘﻮﻁ = ﺑﺎﻧﻮﺍﻉ ﺣﻘﻴﺮ ﺗﺮ ﺩﺭ ﺟ= ﻬﺎﻥ'ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258; ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ = ﻫﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺍﻟّﺎ ﺩﺭﻫﺴﺘﻰ ﭼﻴﺰ&#= 65263; ثاﺑﺖ ﻟﺎ ﻳﺘﻐ= 5268;ّﺮ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.&= #65175;ﺎ ﺑﻬﺘﺮ ﺷﺪﻥ ﻳﺎ = ﺑﺪﺗﺮ ﮔﺮﺩﻳﺪﻥ ﻭ ﺗﮑ&= #65198;ﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ. ﺣﺘ= ﻤﺎ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺍﻟﻬﻰ ﺍﺯ ﺃﺯﻝ = ﺗﺎ ﺃﺑﺪ ﺭﺍﺣﺘﻤﺎ &= #65165;ﺟﺮﺍ ﮐﻨﺪ. ﻭ ﭼﻨﻴﻦ ﺳ= ;ﻠﻮﻙ ﺍﻟﻬﻰ ﻫﻤﺎﻥ ﻫ&= #65256;ﺮﺍﻟﻬﻰ ﺍﺳﺖ.ﮐﻪ ﻧﺰﺩ ﺍ= ﻳﺮﺍﻧﻴﺎﻥ ﺍﺳﺖ ﻭ ﺑس .ﻋﻠﻮ= ﻡ ﻭﺗﮑﻨﻮﻟﻮﮊﻯ'&#= 65175;ﻨﻬﺎ ﺑﻬﺘﺮ ﺳﺎﺯﻧﺪ&#= 65257; ﺯﻧﺪﮔﻰ ﺍﻣﺮﻭ&#= 65199; ﺑﺸﺮﻯ ﻣﺎ ﺍﺳﺖ.= ﮐﻪ ﺧﻮﺩ ﺿﻤﻨﺎ ﺩﻭ&= #65197; ﮐﻨﻨﺪﻩ ﺫﺍﺕ ﻣ&= #65166; ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭ&= #65175;ﮑﺎﻣﻠﺎﺕ ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ = ﺑﺮﺗﺮ ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﻫﺮ ﮐﺎﺭ ﻧﻴﮑﻮ&= #65263; ﻏﻴﺮ ﺳﻠﻮﮐﻰ'ﺟ&= #65256;ﺒﻪ ﻫﺎﻯ ﻣﻨﻔﻰ ﻓﺮ&= #65165;ﻭﺍﻥ ﺩﺍﺭﺩ'ﮐﻪ ﻣﺠﺎ&= #65199;ﺍﺕ ﻃﺒﻴﻌﻰ ﻭ ﻓﻄﺮ&= #65263; ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺧﺪ= ﺍﻭﻧﺪ ﻭ ﺍﺯ ﺁﻳﻨﺪﮔﺎ&= #65253; ﻭﺍﺯ ﻓﻄﺮﺕ ﺫﺍ&= #65175;ﻰ ﺧﻮﺩﺍﺳﺎﻥﺮﺍ &#= 65193;ﺍﺭﺩ. ﮐﻪ ﻧﺎﻡ ﮔﻨﺎﻩ = ﻭﮐﺎﺭﻣﺎ ﻭﻗﻬﻘﺮﺍ ﻭﻏﻴ&#= 65198;ﻩ ﻣﻴﮕﻮﺋﻴﻢ . </= span> ﻭﻇʌ= 68;ﻔﻪ ﻫﻨﺮ ﺍﺯ ﻧﻈﺮ ﺷ= ﻮﭘﻨﻬﺎﻭﺭ'ﭼﻮ&#= 65253; ﻫﺮ ﻋﺎﺭﻑ ﺍﻟﻬ&= #65264; ﺩﻳﮕﺮﻯ'ﺍﺭﺯﺵ &= #65193;ﺍﺩﻥ ﺑﻬﻨﺮ ﺧﻮﺩ'ﺑﻌ&= #65256;ﻮﺍﻥ ﻭﺳﻴﻠﻪﺍﻯ ﺑﺮ&#= 65165;ﻯ ﺗﺤﺮﻙ ﻭ ﺁﺯﺍﺩ&= #64404;ﻰ'ﻭﺣﺮﻳّﺖ ﺍﺯ ﺩﺭﺟﻪ ﻭﻣﻘ&= #65166;م ﻤﻌﺮﻓﺖ ﮐﻨﻮﻧ&#= 65264; ﺍﺳﺖ.ﺑﺎﻗﺒﻮﻝ &= #65197;ﻧﺠﻬﺎﻯ ﮐﺴﺐ ﮐﻤﺎﻟﺎﺕ &= #65183;ﺪﻳﺪ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺑ&= #65192;ﻴﺮ ﺃﻋﻠﻰ ﻭ ﮐﻤﺎﻝ = ﺍﻟﻬﻰ ﻭ ﺗﻘﺮّﺏ ﻫﺮﭼ&#= 65258; ﺑﻴﺸﺘﺮ ﺑﺨﺪﺍ&#= 65261;ﻧﺪ ﺭﺳﻴﺪ. ﮐﻪ ﺍﺯ ﮐ= ;ﺮﻭﺑﻴﺎﻥ ﻣﻘﺮﺏ ﺍﻟﻬﻰ ﺷ&= #65194;.ﺗﺎ ﺟﺎﺋﻰ ﮐﻪ ﺧﻮﺩ = ﻧﻴﺰ ﻣﺮﺍﺗﺒﻰ ﻭ ﺻﻔ&= #65166;ﺗﻰ ﻭ ﻣﻘﺎﻣﺎﺕ ﺭﻭ&= #65187;ﻰ ﻭ ﺍﻟﻬﻰ ﭘﻴﺪﺍ = ﮐﻨﻴﻢ. ﻳﺎ ﻫﻤﺎﻥ ﺑﻮﺩ&= #65165; ﺷﺪﻥ ﻭﮐﺴﺐ ﺳﺮ&= #65261;ﺭ ﻭﺧﻮﺭﺳﻨﺪﻯ ﻭ&#= 65191;ﻮﺭّﻩ ﻣﻨﺪﻯ'ﻧﺠﺎﺕ ﺍ&= #65199; ﻧﻮﻉ ﺑﺸﺮﻯﺨﻮ&#= 65267;ﺶ ﻭ ﺧﺎﻟﻰ ﺷﺪﻥ ﺍ= ﺯ ﺗﻤﺎﻡ ﺻﻔﺎﺕ ﺣ&= #65268;ﻮﺍﻧﻰ ﻭ ﺣﺘﻰ ﺻﻔﺎﺕﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﮔﺮﺩﻳﺪ.&= #64404;ﺮﭼﻪ ﺑﻤﺮﺍﺗﺐ ﺧﻠﺴ&#= 65258; ﻭ ﺑﻰ ﺧﻮﺩﻯ'ﻭ ﺍ= ;ﺯ ﺩﻳﺪ ﺩﻳﮕﺮﺍﻥ &= #65197;ﺳﻴﺪﻥ ﺑﺠﻨﻮﻥ ﺍﺯ ﺩﻳ&= #65194; ﺁﻧﻬﺎ ﮔﺮﺩﻳﺪ. = ﺭﺳﻴﺪﻥ ﺑﻌﺮﻓﺎﻥ ﻭ ﺷﻨ&= #65166;ﺧﺖ ﮔﻨﻮﺳﻰ &#= 65261;ﺣﮑﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ'ﻭ ﮐﺴﺐ ﺷ= ﻔﺎ ﺍﺯ ﺗﻤﺎﻡ ﺑﻴﻤ&= #65166;ﺭﻳﻬﺎﻯ ﺭﻭﺍﻥ ﺣﻴ= ;ﻮﺍﻧﻰ'ﮐﻪ ﻣﻨﺠﺮ ﺑﺸﻔﺎﻯ &= #65165;ﺯ ﺑﻴﻤﺎﺭﻯﻬﺎﻯ &#= 65195;ﻫﻨﻰ ﻭﻣﮑﺎﻧﻴﺰﻣﻬ= 5166;ﻯ ﺗﻔﮑّﺮ ﻭﺃﻧﺪ= 5267;ﺸﻪﻣﻴﺸﻮﺩ' ﭼﻪﺭﺳﺪ ﺑﺸﻔﺎ&#= 65263; ﺍﺯ ﺗﻤﺎﻡ ﺑﻴﻤ&= #65166;ﺭﻳﻬﺎﻯ ﺑﺪﻧﻰ.ﺯﻳﺮﺍ ﻫ&= #65252;ﻪ ﻋﻮﺍﺭﺽ ﺑﻴﻤﺎ&#= 65197; ﮔﻮﻧﻪ ﺍﻧﺴﺎﻥ &= #65187;ﺘﻰ ﺩﻭﭼﺎﺭ ﻋﻘﺪﻩ &= #65259;ﺎﻯ ﺳﺮﻃﺎﻧﻰﺷﺪﻥ' &= #65199;ﻣﻴﻨﻪ ﻗﺒﻠﻰ ﮊﻧﺘﻴﻚ &= #65183;ﺴﻤﻰ ﺩﺍﺭﺩ.ﮐﻪ ﺧﻮﺩ = ﻣﺎﺩﻯ ﺷﺪﻥ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﻭ ﺫﺍﺕ ﺍﻟﻬﻰ ﺍ= ﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﺍﻟﺒ&= #65176;ﻪ </spa= n>ﻭﻯ ﻭ ﻫﻤﻪ ﻋ= 5166;ﺭﻓﺎﻥ ﺳﻌﻰ ﺩﺍﺭﻧﺪ' ﮐ= ﻪ ﻣﻌﺮﻓﺘﻬﺎﻯ ﻋ&#= 65248;ﻤﻰ ﻭﺗﮑﻨﻴﮑﻰ ﻭﺷ&#= 65166;ﻫﮑﺎﺭﻫﺎﻯ ﺑﺸﺮﻯﺮﺍ'ﺑﺎ ﻣ&= #65228;ﺮﻓﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻧﺰﺩﻳﻚ &= #64400;ﻨﻨﺪ.ﺗﺎ ﺑﺪﺭﺟﻪ ﺣﺪسﺭ= 5261;ﺣﻰ ﻭ ﭘﻴﺸﮕﻮﺋﻰ'ﻭ = ﺣﺘﻰ ﺣﺪﺵ ﺗﮑﻨﻴﮑﻰ &= #65261; ﻗﺪﺭﺕ ﺍﺧﺘﺮﺍ&#= 65225; ﻭﺍﮐﺘﺸﺎﻑ'ﻭ ﻣ&= #65256;ﺸﺄ ﺧﻠﻖ ﺁثاﺭ ﻫﻨ= 5198;ﻯ ﻣﺨﺘﻠﻒ ﺑﺘﻮﺍ&#= 65253; ﺭﺳﻴﺪ.ﻭ ﺑﺰﺑﺎ&= #65253; ﺩﻳﮕﺮ'ﺑﻴﺎﻥ ﺁ&= #65267;ﻨﺪﻩ ﺑﺮﺗﺮ ﻭ ﺍﻟﻬﻰ = ﺿﺮﻭﺭﻯ ﺧﻮﺩﺭﺍ'ﺑﺮﺍﻯ &= #65227;ﻮﺍﻡ ﻭ ﻣﺴﺘﻌﺪﺍﻥ ﺑ&= #65200;ﺑﺎﻥ ﻣﺎﺩﻯ ﺧﻮﺩﺷﺎ&#= 65253; ﮐﻪ ﻓﻬﻢ ﺁﻧﺮﺍ = ﺩﺍﺭﻧﺪ ﺗﺒﺪﻳﻞ ﮐﺮﺩ. ﮐ= ﻪ ﻣﺎ ﺍﺯ ﺗﻨﺰﻳﻞ = ﻣﻨﻄﻘﻰ ﻣﻴﮕﻮﺋﻴﻢ.ﻭ ﺑ&= #65240;ﻮﻝ ﻋﺎﺭﻓﻰ ﺩﺭ ﺩﻝ = ﺩﻭﺳﺖ ﺑﻬﺮﺣﻴﻠﻪ ﺭﻫ&#= 65264; ﺑﺎﻳﺪ ﺟﺴﺖ.ﮐﻪ = ﮔﻮﺋﻰ ﺑﺮﺍﻯ ﻃﻔﻞ ﺑﻮ&= #65203;ﻴﻠﻪ ﻣﺎﺩﺭﺵ' ﭼﻨﺎﻥ = ﮔﻔﺘﺎﺭﻯ ﻣﻴﺸﻮﺩ'ﮐﻪ ﻃﻔ&= #65246; ﺑﺎ ﮐﻤﻚ ﺗﻔﮑّ&#= 65198; ﺧﻮﺩﺵ'ﺑﺤﻘﺎﻳ&#= 65238; ﺑﺮﺗﺮ ﻣﻨﻈﻮﺭ &= #65251;ﺎﺩﺭﻣﻴﺮﺳﺪ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﻫﻤﻪ ﺑﺎﻳﺪ ﺑﺤ&= #65240;ﺎﻳﻖ ﻣﻮﺭﺩ ﻧﻈﺮ ﺧﺪ&= #65165;ﻭﻧﺪ ﺧﺎﻟﻖ ﺃﺯﻟﻰ.ﻭ = ﺗﺎ ﮐﻨﻮﻥ ﺍﻭ ﺭﺍ ﻓ= ﻬﻤﻴﺪ. ﮐﻪ ﺭﺍﻩ ﺑﺮﺍﻯ = ﻭﺭﻭﺩﺑﺂﻳﻨﺪ= 5257; ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺑﺎﺯ ﮔﺮ&= #65193;ﺩ. <o:p></o:p> ﻭ ﺧﻠᥴ= 6;ﺻﻪ ﺁﻥ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺩﺭﺗﺨﻠﻴﻪ ﻭ ﺗ&= #65188;ﻠﻴﻪ ﺗﺎ ﺗﺠﻠﻴﻪ ﻫﺎ&= #65263; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194; ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺗ&= #65256;ﻬﺎ ﺑﻬﻔﺖ ﺷﻬﻮﺩ ﻣ&= #65268;ﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺯ = ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻣﻴﺮﺳﻨ&#= 65194;.ﮐﻪ ﺍﮔﺮ ﺍﻳﻦ ﻧﮑﺘ&= #65258; ﺑﺮﺍﻯ ﮐﺴﻰ ﺭﻭ&= #65207;ﻦ ﺷﻮﺩ'ﻭ ﺍﻫﻤﻴّ&#= 65174; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; ﺑﻔﻬﻤﺪ'ﺑﻘﻮﻝ &= #65165;ﻣﺎﻡ ﺭﺿﺎ'ﺭﺍﻩ ﺧﺪﺍ = ﺩﻭ ﻗﺪﻡ ﺑﻴﺸﺘﺮ ﻧ&= #65268;ﺴﺖ.ﮐﻪ ﻗﺪﻡ ﺩﻭﻡ ﺭﺍ ﺑ= ﺮﻧﺪﺍﺷﺘﻪﺍﻳ= 5250; ﺭﺳﻴﺪﻩﺍﻳﻢ . ﻭ= ﻳﺎ ﺑﮕﻔﺘﻪ ﻋﺎﺭﻑ &= #65165;ﻳﺮﺍﻧﻰ ﺭﺍﻩ ﺧﺪﺍ ﻫﺰﺍ&= #65197; ﻣﺮﺣﻠﻪ ﺍﺳﺖ'ﮐ&= #65258; ﺗﻨﻬﺎ ﻗﺪﻡ ﺃﻭ&= #65245; ﺁﻥ ﮐﻪ ﺧﻮﺍﺳﺖ = ﻭﻣﻴﻞ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ &= #65197;ﺳﻴﺪﻥ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ'ﺑﺎ ﺧﻮﺩ ﺍ= ﻭ ﻣﻴﺒﺎﺷﺪ. ﻭﻣﻌ&= #65252;ﻮﻟﺎ ﻗﺪﻡ ﺍﻭﻝ ﺳﺨﺖ&= #65175;ﺮ ﺍﺳﺖ. ﻭﻟﻰ ﺑﻘﻴ= ّﻪ ﺭﺍﻩ ﺭﺍ ﺧﺪﺍﻭ&= #65255;ﺪ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264;'ﺗﺎ ﺣﺪّ ﭘﻴﺮ ﮐﺎﻣ&#= 65246; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻫﺪﺍﻳﺖ ﻭ ﮐﻤﻜ&= #65262;ﻃﻴﻤﺮﺍﺣﻞ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺑ&= #65198;ﺍﻯ ﻋﺎﺷﻘﺎﻥ ﺣﺘﻰ &= #65165;ﺣﺴﺎﺵ ﺳﺨﺘﻰ ﻫﻢ ﻧﻤﻴ&= #65208;ﻮﺩ. ﻭ ﺑﺮﺍﻯ ﺭﺳﻴﺪ&= #65253; ﺑﺎﻳﻦ ﮐﻤﮑﻬﺎ&#= 65263; ﺍﻟﻬﻰ'ﻭ ﻫﺪﺍﻳ&= #65176;ﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﻋﻤﻠﻰ = ﻭﺷﻬﻮﺩﻯ ﺍﻭ'ﺗﻨﻬﺎ ﺍﻳﻦ = ﺍﺳﺖ'ﮐﻪ ﺍﻧﺴﺎﻥ ﺩﺭﻙ ﺍ&= #65259;ﻤﻴّﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﮐ&= #65198;ﺩﻩ'ﺧﻮﺩ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﺗﺠﻠّﻰ ﻣﻨ&#= 65166;ﺳﺐ ﻭﻣﻴﺴّﺮ ﺧﻮﺩ &#= 64404;ﺮﺩﺩ.ﻭ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65192;ﻮﺍﻫﺪ'ﮐﻪ ﭘﻴﺮ ﺍﻟﻬﻰ ﺍﻭ&= #65197;ﺍ ﺑﻮﻯ ﻣﻌﺮﻓﻰ ﺩ&= #65197; ﺭؤﻳﺎ ﺑﻨﻤﺎﻳ= 5194;.ﻭ ﻫﻴﭻ ﺍﺭﺗﺒﺎﻁ &= #65193;ﻳﮕﺮﻯ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65197; ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ &= #65197;ﺳﻤﻰ ﻭ ﻣﺬﺍﻫﺐ ﻗﺸﺮ&= #65263; ﺁﻧﻬﺎ'ﺟﺰ ﺍﻧﺤ&= #65198;ﺍﻑ ﺍﺯ= ﺧﻮﺍﺳ= ;ﺘﻪ ﻫﻤﺎﻥ ﭘﻴﺎﻣﺒ&#= 65198;ﺍﻥ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65169;ﺤﻖ ﺁﻧﺎﻥ ﻧﺨﻮﺍﻫ&#= 65194; ﺑﻮﺩ.ﮐﻪ ﺩﻳﻦ ﻣ= ﻘﺒﻮﻝ ﺍﻟﻬﻰ ﺗﻨﻬﺎ ﻫ&= #65252;ﺎﻥ ﺁﺋﻴﻦ ﻭ ﺭﻭﺵ ﺗ= ﺰﮐﻴﻪ ﻧﻔس ﻣﻨﺎﺳﺐ ﺷ&#= 65192;ﺺ ﻭﺭﻓﻊ ﻣﺸﮑﻠﺎ&#= 65173;ﺭﻭﺍﻧﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﮐ= ﻪ ﭘﻴﺮ ﮐﺎﻣﻞ ﻭﻭ&= #65247;ﻰ ﺍﻟﻬﻰ'ﺭﺳﻮﻝ ﻭ = ﻓﺮﺳﺘﺎﺩﻩ ﺧﺎﺹ ﺳﺎﻟﻚ' ﺩﺳ= ﺘﻮﺭﺍﺕ ﻋﻤﻠﻰ ﻭ ﻫﺪﺍﻳ&= #65176;ﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﮐﺴﺐ ﻋ= ﺎﻃﻔﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﺭﺍ = ﺑﻌﻬﺪﻩ ﺧﻮﺍﻫﺪ &#= 65193;ﺍﺷﺖﭼﻮﻥ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭ&= #65193; . </= span> ﻭﻟʌ= 64; ﺷﻮﭘﻨﻬﺎﻭﺭ ﺿﻤﻦ ﻧﺰﺩﻳﻚ ﮐ&= #65198;ﺩﻥ ﻓﻠﺴﻔﻪ ﻭ ﻋﻠﻢ = ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ'ﺗﻔﺎﻭﺗ&#= 65260;ﺎﻯ ﺁﻧﻬﺎ ﺭﺍ ﻣﻴﮕ&= #65262;ﻳﺪ' ﺗﺎ ﻣﻨﮑﺮ ﻭﺍﻗ&= #65228;ﻴّﺎﺕ ﻧﺒﺎﺷﺪ.ﺍﮔﺮ ﺩ&= #65227;ﻮﺕ ﺑﺤﻘﺎﻳﻖ ﺍﻟﻬ&#= 65264; ﻭ ﺑﺮﺗﺮ ﻣﻴﮑﻨ&= #65194;' ﻣﻴﮕﻮﻳﺪﮐﻪﻋ= 5248;ﻢ ﺧﺎﺩﻡ ﺭﻏﺒﺎﺕ &= #65227;ﻤﻮﻣﻰ ﻭ ﺧﻮﺍﺳﺘﻪ ﻫﺎ&= #65263; ﻋﻤﻮﻡ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﺩﺭ ﺍﻣﻮﺭ ﺩﻧﻴ&= #65262;ﻯ ﻭﻟﺬﺗﻬﺎﻯ ﺯﻧ&#= 65194;ﮔﻰ ﮐﻨﻮﻧﻰ ﺍﺳﺖ.ﮐ&= #65258; ﻋﻠﻢ ﺭﻓﺎﻩ ﻭﺭ&= #65165;ﺣﺘﻰ ﻓﺮﺍﻫﻢ ﻣﻴﮑﻨ&#= 65194; ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺑ&= #65260;ﺮﻩ ﮔﻴﺮﻯﺎﺯ ﻣﻘﺎ&#= 1605; ﻔﻌﻠﻰ ﺑﺸﺮﻯ هست .ﻭﻟﻰ ﻣﺎن= 93; اﺯ ﮐﺴﺐ ﻣﻘﺎم &#= 65170;ﺮﺗﺮ ﺍﻟﻬﻰ ﺭﻭﺍﻥ ﺍ&= #65255;ﺴﺎﻥ ﻤﻴﺒﺎﺷﺪ. ﮐﻪ ﻧ= ﻮﻋﻰ ﺳﺮﻣﺴﺘﻰ ﻭ ﺩﺭ = ﺧﻮﺩﭘﺮﺳﺘﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻋﻠ= ﻢ ﺳﻌﻰ ﺩﺭ ﻧﻈﺎﻡ = ﺩﺍﺩﻥ ﺑﻌﻠﻞ ﻭﺭﺍﺑﻄ&#= 65258; ﻣﻌﻠﻮﻣﺎﺕ ﺗﮑ&#= 65256;ﻴﮑﻰ ﻣﻴﺒﺎﺷﺪ ﻭ ﺳﻌ&= #65264; ﻣﻴﮑﻨﺪ ﮐﻪﺑﻤ&#= 65256;ﻄﻖ </spa= n>ﻣﻔﻬﻮﻡ ﻋﻘʌ= 46; ﺍﻧﺴﺎﻥ ﺻﺤﺒﺖ ﮐﻨﺪ. ﺩﺭ= ﺣﺎﻟﻴﮑﻪﻋﻠﻢ ﺻﺎﺣﺐﺭﻭﺍﺑﻂ &#= 65251;ﻮﺿﻮﻋﻰ ﻣﺎﺩﻯ'ﻭﻣﻮﺟﻮ&#= 65193; ﺍﺯ ﻗﺒﻠﺎﺳﺖ'ﻭ&= #65165;ﮐﻨﻮﻥ ﻣﻴﺨﻮﺍﻫﺪ ﺑﻨ&#= 65176;ﺎﻳﺞ ﺩﻳﮕﺮ ﻣﺮﺑﻮﻁ &= #65169;ﺂﻳﻨﺪﻩﻫﺎﻯ غیبی ﻧﻴﺎﻣﺪ᥽= 7;ﺑﺮﺳﺪ'ﮐﻪﺍﺯ ﺁﻥ ﺧﺒﺮﻯ ﻧﺪﺍ&= #65197;ﻳم ﺒﺮﺭﺳﻴم ﻴﮑﻨ= 5194; ﻭ ﺍﻳﻦ ﺭﺍﺑﻄﻪ = ﻫﺎ'ﺍﻳﺠﺎﺩ ﻧﺮﺩﺑﺎﻥ ﻣﻨﻄ&#= 65238; ﺑﺮﺍﻯ ﻋﺒﻮﺭ ﺑ&= #65268;ﮑﺎﻳﻚ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﺒﺮﺗﺮﻯ ﻫﺎﻯ ﺁﻳﻨﺪﻩ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﻫﻨﺮ ﻭ ﻋﻠﻢ ﺑ= ﺎ ﻫﻢ ﮔﻮﺋﻰ ﻣﻌﺮ&= #65235;ﺘﻬﺎﻯ ﻣﺎﺩﻯ ﺭﺍ ﺑﺼﻮ&= #65197;ﺕ ﻓﻮﺭﻣﻮﻟﻬﺎ ﻭ &= #65239;ﻮﺍﻧﻴﻦ ﺷﺎﺑﺘﻰ ﺩﺭﺁﻭ&#= 65197;ﺩﻩ'ﮐﻪ ﺑﻤﻌﺮﻓﺘﻬﺎﻯ= 5240;ﺎﺑﻞ ﺗﺼﻮﺭﺭﺳﻴﺪ.ﻭ &= #65169;ﺘﻮﺍﻥ ﭘﻴﺶ ﮔﻮﺋﻰ ﻭ ﻃ= ﺮﺡ ﺍﺣﺘﻤﺎﻟﺎﺕ ﺩ&#= 65197; ﺑﺎﺭﻩ ﺁﻳﻨﺪﻩ &= #65165;ﻣﻮﺭ ﻣﺎﺩﻯ ﻧﻤﻮﺩ.ﻟ&= #65196;ﺍ ﻫﻨﺮ ﺩﺭ ﺍﻳﻦ ﻣ= ﺮﺣﻠﻪ ﺭﻧﮓ ﺭﻭﻣﺎﻧﺘ&#= 65268;ﻚ ﻭ ﻧﻈﺮﻯ ﻭ ﺗﺌﻮ= ﺭﻳﻚ ﺑﺨﻮﺩ ﻣﻴﮕﻴﺮ&#= 65193;.ﮐﻪ ﮔﺎﻫﻰ ﻧﻴﺰ ﻋﻤ&= #65248;ﻰ ﻧﻴﺴﺖ.ﻭ ﻳﺎ ﺍﮐ= ﻨﻮﻥﻋﻤﻠﻰ ﻧﻤﻰ ﺑﺎﺷﺪ. ﮐﻪ= ﺭﺍﻩ ﺗﻌﺎﻟﻰ ﻫﺎﻯ ﻋ&= #65248;ﻤﻰ ﻭ ﺍﮐﺘﺸﺎﻓﺎﺕ &= #65175;ﮑﻨﻴﮑﻰ ﺩﻳﮕﺮﻯ ﻣﻴﺸﻮ&#= 65193;.ﻭ ﻭ ﺍﺯﻣﺎﺩﻳّﺖ &#= 65169;ﺼﻮﺭﺕ ﻣﺘﺎﻓﻴﺰﻳﻚ ﺩ&#= 65197;ﻣﻴﺂﻳﺪ.ﻭﻟﻰ ﻫﻨﺮ ﻣﺎﺩﻯ ﻏﻴ&= #65198; ﺍﻟﻬﻰ'ﺍﻳﻦ ﻣﺸ&= #64401;ﻞ ﺭﺍ ﭘﻴﺪﺍ ﻣﻴﮑ&= #65256;ﺪ'ﮐﻪ ﺗﻨﻬﺎ ﻧﻔﻊ ﺍﻣ&= #65198;ﻭﺯ ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ = ﻧﻈﺮ ﺩﺍﺭﺩ.ﻭ ﺣﺪّ ﺃ&= #64400;ثر ﻧﻔﻊ ﺍﺟﺘﻤﺎﻋ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﻭﻟﻰ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65166;ﺩﻯ'ﻋﻤﻠﺎ ﺑﺮﺧﻮﺭﺩ</sp= an> &#= 65169;ﺎ ﻣﺸﮑﻠﺎﺕ ﺯﻧﺪ&#= 64404;ﻰ ﻣﻴﮑﻨﻨﺪ'ﻭ ﻧﺎ&= #64380;ﺎﺭ ﺑﻤﻌﺮﻓﺘﻬﺎﻯ &#= 65169;ﺎﻃﻨﻰ ﻭ ﺫﻫﻨﻰ ﻣﻴﭙﺮ&= #65193;ﺍﺯﻧﺪ ﮐﻪ ﻣﺸﮑﻠﺎﺕ ﺯ&= #65255;ﺪﮔﻰ ﺭﺍ ﺭﻓﻊ ﮐﻨﻨﺪ'= ﻭ ﺑﺂﻓﺎﻕ ﺩﻭﺭ ﺑ&= #65198;ﺳﻨﺪ. ﻭﻟی ﺘﻮﺳﻌﻪﺍ= 5263; ﺍﻓﻘﻰ ﺩﺭ ﺗﮑﺎ&= #65251;ﻞ ﺩﺍﺭﻧﺪ'ﻧﻪ ﺗﻌ&= #65166;ﻟﻰ ﻫﺎﻯ ﻋﻤﻮﺩﻯ ﻭ = ﺭﻭﺣﻰ' ﮐﻪ ﺧﺎﺹ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﺑﺎﺷﺪ.ﮐ&= #65258; ﻟﺎﺯﻣﻪ ﺯﻧﺪﮔ&#= 65268;ﻬﺎﻯ ﺑﺮﺗﺮ ﺑﻌﺪﻯ ﺩ&= #65197; ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ'ﻭﻳﺎﺩﺭ ﻧﻮﻉ ﻋﻈﻴﻢ ﺗﺮ = ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺑﻌﺪ.ﻟﺬﺍ = ﻫﻨﺮﻣﻨﺪﺍﻥ ﺑﺪﻧﺒﺎﻝ ﺍﺷﺒ&#= 65166;ﻉ ﺗﻤﺎﻳﻠﺎﺕ ﻭ ﺧ&= #65262;ﺍﺳﺘﻪ ﺧﻮﺩ'ﺣﺘﻰ ﺑﺤﺪ&= #1617; ﺭﺿﺎﻳﺖ ﺑﺨﺶ ﺩ&= #65197; ﻧﻈﺮ ﻫﻨﺮﻣﻨﺪ &= #65255;ﻤﻴﺮﺳﺪ.ﻭﻟﻰ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺩ&= #65197; ﮐﺎﺭ ﻫﻨﺮﻯ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ'ﺁﺭﺍﻡ ﺁﺭ&= #65165;ﻡ ﺧﻮﺍﺳﺘﻪ ﻫﺎﻯ &= #65169;ﺸﺮﻯ ﻭﺯﻧﺪﮔﻰ ﻣﺎﺩ&#= 65263; ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺣﺬ= ﻑ ﻣﻴﮑﻨﺪ.ﻭﭼﻮﻥ &= #65259;ﺮ ﺻﻮﻓﻰ ﻏﺮﻕ ﻧﻈ&= #65198;ﻳّﺎﺕ ﻭ ﺗﺌﻮﺭﻳﻬﺎ'ﺑ&= #65192;ﺼﻮﺹ ﻏﺮﻕ ﻣﻌﻘﻮﻟﺎ&#= 65173; ﺧﺎﻟﺺ ﻭﻣﺤﺾ ﻣ&= #65268;ﺸﻮﺩ ﮐﻪ ﻫﻤﺎﻥ ﺷﻨﺎ&= #65191;ﺖ ﻣﻌﺎﻳﺐ ﺻﻔﺎﺕ &= #65255;ﻮﻉ ﺑﺸﺮﻯ'ﻭ ﻟﺰﻭﻡ = ﻟﺎ ﻳﺘﻐﻴّﺮ ﺑﺪﺍ= 5255;ﺪ ﭘﺶ ﻋﻘﻞ ﺑﺮﺗﺮ = ﻓﻌﻠﻰ ﺧﻮﺩﺭﺍ ﻧﻴﺰ ﭘ&= #65198;ﺳﺘﺶ ﻧﻤﻴﮑﻨﺪ ﻭ ﺑﺪ&= #65255;ﺒﺎﻝ ﮐﺴﺐ ﻋﻘﻞ ﻭ ﺻﻔ= ﺎﺕﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #64405;ﺮﺩﺩ.ﮐﻪ ﺩﺭ ﻧﺘﻴﺠﻪ ﻫﺪ&= #65165;ﻳﺘﻬﺎﻯ ﭘﻴﺮ ﺭﻩ ﺭﻓﺘﻪ = ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴﮑﻨ&#= 65194;'ﮐﻪ ﭘس ﺍﺯ ﺗﺨﻠﻴﻪ &= #65261; ﺗﺤﻠﻴﻪ ﺑﺘﺠﻠ&#= 65268;ﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﺑﺮ&= #65203;ﺪ. ﻟﺬﺍ ﻣﻴﺒﻴﻨﻴ&#= 65250; ﮐﻪ ﺷﻮﭘﻨﻬﺎﻭ&#= 65197; ﻋﺎﺭﻑ'ﻗﺒﻞ ﺍﺯ = ﺑﺮﮔﺴﻮﻥ'ﺍﺯ<sp= an dir=3DLTR> </spa= n>ﺍﺳﺘﺎﺗﻴﻚ ʌ= 51;ﻨﻔﻰ ﻭﺯﻳﺒﺎﺋﻰ ﻫﺎ&#= 65263; ﻣﻨﻔﻰ ﻭ ثاﺑﺖ &#= 65169;ﺪﻭﻥ ﺗﻐﻴﻴﺮ'ﺑﺮﺍﺳ&#= 65166;س ﺗﺮﻙ ﺩﻧﻴﺎ ﺍﺯ = ﻃﺮﻳﻖ ﺗﺄﻣّﻠﺎﺕﺳﻠA= 262;ﮐﻰ ﺭﻭﺵ ﺻﻮﻓﻴﺎﻧ&#= 65258; ﻣﻌﺘﻘﺪ ﻣﻴﺸﻮ&#= 65193;.ﻭ ﻫﻨﺮ ﺣﻘﻴﻘﻰ ﺭ&= #65165; ﺩﺭ ﺍﻳﻦ ﮐﺎﺭ ﻣ= ﻴﺪﺍﻧﺪ ﻳﻌﻨﻰﺳﻠﻮﻙ ﺍ&#= 65247;ﻬﻰ ﻭﮐﺴﺐ ﺻﻔﺎﺕ ﺁ&= #65267;ﻨﺪﻩﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ'ﻭﺷﻬ&#= 65262;ﺩ ﻣﺮﺍﺗﺐ ﺗﺠﻠّ= 5268;ﺎﺕ ﺍﻟﻬﻰ' ﮐﻪ ﻣﺪﺭ= ﻙ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﻫ&= #65198; ﺳﻄﺢ ﻋﻘﻠﻰ ﺑﺎ&= #65247;ﺎﺗﺮ ﻣﻴﺒﺎﺷﺪ' ﻭ ﻭﻋ= ﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﺑﺮ&= #65165;ﻯ ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ. = ﻟﺬﺍ ﻣﻰ ﺑﻴﻨﻴﻢ'ﮐﻪ&= #65259;ﻢ ﺷﻮﭘﻨﻬﺎﻭﺭ ﻭ &= #65259;ﻢ ﺑﺮﮔﺴﻮﻥ'ﻋﻤﻠ&#= 65166; ﻫﻨﺮ ﺭﺍ ﺑﺰﻧﺪ&= #64404;ﻰ ﻣﺮﺑﻮﻁ ﮐﺮﺩﻩ&#= 65165;ﻧﺪ.ﮐﻪ ﺍﺯ ﺗﺄﻣّﻞ ﻭ ﺗ&= #65228;ﻘّﻞ'ﻭ ﻧﻴﺰ ﺍﺯ ﺣﺪث ﻭ&= #65251;ﺸﺎﺭﮐﺖ ﻭﺣﺪﺕ ﻭﺟﻮﺩﻯ &= #64400;ﻪ ﺍﻳﻦ ﺗﻌﻘّﻞ ﺩ&#= 65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧ&= #65268;ﺰ ﻣﻄﺮﺡ ﻣﻴﺒﺎﺷ&#= 65194; ﻭ ﻟﺬﺍ ﻫﺮﺩﻭ ﮔ= ﻔﺘﻪﺍﻧﺪ' ﮐﻪ ﻫﻨﺮ ﺗﻌﺎﻃ&= #65234; ﻭﻣﺤﺒّﺖ ﺑﺎ ﻣ&#= 65262;ﺟﻮﺩﺍﺕ'ﻭ ﻣﻄﺎﺑﻘﺖ ﺩﺍﺩ&#= 65253; ﺁﻧﻬﺎ ﺑﺎ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﻣﺎﺩﻯ ﺍﺳﺖ. ﮐﺎ= ﺭﻯ ﮐﻪ ﺩﺭ ﮐﺎﻣﻠﺎ&= #65253; ﺍﻟﻬﻰ ﺑﺴﺮﺣﺪ&#= 1617; ﺍﻋﻠﺎﻯ ﺧﻮﺩ ﻣ&= #65268;ﺮﺳﺪ.ﺯﻳﺮﺍ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﺭﺍ ﺩﺭ ﺣﺎﻝ ﺗﮑ= ﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩ ﻣﻴ&= #65194;ﺍﻧﻨﺪ.ﻭﻟی ﻤﻮﺿﻮﻋﺎﺕ ﻣﻮ&#= 65183;ﻮﺩ ﻫﺴﺘﻰ ﺭﺍ ﺩﺭﻋ&= #65198;ﻓﺎﻥ'ﺭﻧﮓ ﺍﻓﻠﺎﻃﻮﻧﻰ ﻭ &= #65251;ُثل ﺍﻭ ﺩﺍﺩﻩﺍﻧﺪ. = ﮐﻪ ﺍﻟﮕﻮﻫﺎﻯ ﺷﻬ&#= 65262;ﺩﻯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65259;ﺴﺘﻨﺪ. ﮐﻪ ﻣﺎ ﻧﻴﺰﻣﻄ&= #65198;ﺡﻣﻴﮑﻨﻴﻢ.<o:p></o:p>= ﺑﺮﮔﺴﻮ= ﻥ ﺣﺪس ﻭﭘﻴﺶ ﮔﻮ&#= 65163;ﻰ ﺭﺍ' ﻫﻤﻴﺸﻪ ﺑﺎ= ﺩﻳﻤﻮﻣﺖ ﻭ ﺟﺮﻳﺎﻥ ﻭ ﺳﻴ= ّﺎﻟﻪ ﻭﺟﻮﺩ ﻣﺮﺑﻮﻁ &= #65251;ﻴﮑﻨﺪ.ﮐﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65193;ﺭ ﻫﻤﻴﻦ ﻗﺮﺍﺭ ﮔ&= #65198;ﻓﺘﻦ ﺩﺭ ﺳﻴّﺎﻟﻪ ﻭ&#= 65183;ﻮﺩ ﺍﺳﺖ.ﮐﻪ ﺍﺣﺴﺎ&= #1587; ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺳ&= #65166;ﻟﮑﺎﻥ ﻧﻴﺰ ﻫﻤﻴﻦ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭ ﺑﻘﻮﻝ(ﺟﻮﻥﺪ&= #65263; ﻭﻯ)ﭘﺮﺍﮔﻤﺎﺗ&#= 65268;ﺴﺖ' ﺷﻮﭘﻨﻬﺎﻭﺭ ﻧ&#= 65224;ﺮﻳﻪﺍﻯ ﻓﻠﺴﻔﻰ ﺍﺯ ﺗﺠ&= #65198;ﺑﻪ ﻭ ﻋﻤﻠﻰ ﺑﻮﺩﻥ = ﮐﺴﺐ ﻧﮑﺮﺩﻩ'ﻭ ﺑﺮ ﻫ= ﻨﺮ ﺗﺤﻤﻴﻞ ﻧﻤﻮﺩ&#= 65257; ﺍﺳﺖ. ﺷﺎﻳﺪ ﺩﻯ= ﻮﻯ ﻣﺎﺩﻯ ﮔﺮﺍ ﻧﻴ&= #65200; ﻣﺘﻮﺟّﻪ ﻧﺸﺪ= 5257;' ﮐﻪ ﺷﻮﭘﻨﻬﺎﻭ&#= 65197; ﻫﻨﺮ ﺭﺍ ﺍﺯ ﻓﻠ= ﺴﻔﻪ ﻋﺮﻓﺎﻧﻰ ﺟﺪﺍ &= #64400;ﺮﺩﻩ ﺍﺳﺖ. ﺯﻳﺮﺍ ﻫﻨ= ﺮ ﺍﻟﻬﻰ ﮐﻤﺘﺮ ﺟ&= #65256;ﺒﻪ ﻫﺎﻯ ﻣﺎﺩﻯ ﺩﺍ&= #65197;ﺩ ﮐﻪ ﻫﻨﺮﻣﺎﺩﻯ &= #65261;ﻓﻠﺴﻔﻪﻫﺎﻯ ﻣﺎﺩﻯ'ﭼﻮﻥ عل= 608;ﻡ ﻭ ﺗﮑﻨﻮﻟﻮﮊﻯ &= #65203;ﺮﺍﺳﺮ ﻣﺎﺩﻯ ﻫﺴﺘﻨﺪ.&= #64400;ﻪ ﭘﺮﺍﮔﻤﺎﺗﻴﺴ= 605; (جوﻥ ﺩﻯ ﻭﻯ) ﻋﻤ= ﻠﻰ ﻭﻣﻤﮑﻦ ﻭﻣﻔﻴ&#= 65194; ﺭﺍ ﻓﻠﺴﻔﻪ ﺩﺭ&= #65203;ﺘﻰ ﻣﻴﺪﺍﻧﺪ ﮐﻪ ﺩ&= #65197; ﻋﺮﻓﺎﻥ ﺍﻟﻬﻰ &= #65165;ﻳﻦ ﻣﻈﺎﻫﺮ ﻋﻤﻠﻰ &= #65251;ﺎﺩﻯ ﻭ ﻣﻤﮑﻦ ﻭ ﻣﻔﻴ= ﺪ ﺑﻮﺩﻥ ﺭﺍ'ﺩﺭ ﺳ= ﻄﻮﺡ ﺩﻭﺭﺗﺮ ﺍﺯ ﺯﻧ&= #65194;ﮔﻰ ﮐﻨﻮﻧﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻣﻴﮕﻮﻳﺪ.ﮐﻪ ﮐ&= #65204;ﺐ ﺍﻳﻦ ﻓﻠﺴﻔﻪ ﻫ&= #65166;ﻯ ﺷﻬﻮﺩﻯ'ﺳﺮﻧﻮ&#= 65207;ﺖ ﺯﻧﺪﮔﻰ ﺷﺎﻫﺪ&#= 65165;ﻥ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺍﺳﺖ . ﻭجوﻥ ﺩﻯ&= #65262;ﻯ ﺩﺭ ﺳﻄﺢ ﻣﻔﻴﺪ = ﻭ ﻋﻤﻠﻰ ﺑﻮﺩﻥ ﻓ&= #65262;ﺭﻯ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺮ&= #65165;ﻯ ﺯﻧﺪﮔﻰ ﮐﻨﻮﻧ&#= 65264; ﻣﻴﺨﻮﺍﻫﺪ'ﭘس &#= 65259;ﻨﺮﻣﻨﺪ ﺍﻟﻬﻰ ﺭﺍ'ﺗﺤﻤ&= #65268;ﻠﻰ ﺑﺮ ﻫﻨﺮ ﻣﺎﺩﻯ = ﻣﻴﺪﺍﻧﺪ. ﻭ ﻧﻴﺰ ﺑﺮﮔﺴﻮ&= #65253; ﺣﺪس ﺟﻤﺎﻟﻰ ﺭ&#= 65165;'ﮐﻪ ﻣﻨﺠﺮ ﺑﺎﺑﺪﺍ&#= 65225; ﻣﻴﺸﻮﺩ'ﻧﻤﻮﻧ&#= 65258; ﮐﻮﭼﮑﻰ ﺍﺯ ﺣﺪ&= #1587; ﻣﺘﺎﻓﻴﺰﻳﮑیA= 252;ﻴﮕﻮﻳﻨﺪ.ﮐﻪ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺳﺎﻟﮑﺎﻥ ﺗﻐﻴ&#= 65268;ﺮﺍﺗﻰ ﻣﻴﺪﻫﻨﺪ. ﮐﻪ ﻣ= ﻨﺠﺮ ﺑﺎﻟﻬﺎﻡ ﺩﺭﻭ&#= 65255;ﻰ ﻭ ﻟﺪﻧّﻰ</sp= an>'ﺍﺯ= ; ﺣﮑﻤﺘﻬﺎﻯ ﺑﺮﺗﺮ ﻣﻨﺎﺳﺐ &= #65153;ﻳﻨﺪﻩ ﻫﺎﻯ ﺩﻭﺭ ﺗﺮ ﺑ= ﺮﺍﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﺍﺳﺖ.ﮔﺮﭼﻪ ﺑﺮ&= #65165;ﻯ ﺍﻣﺮﻭﺯ ﺭﻭﺡ ﺍ&= #65255;ﺴﺎﻥ ﮐﺎﻣﻞ' ﺑﺎﺯ ﻧﺘ= ﺎﻳﺞ ﻣثبتی ﺩﺭﻋﻘ᥼= 6; ﻭ ﺍﺣﻮﺍﻝ ﻭ ﺁﺭﺍ&= #65251;ﺶ ﻫﺎ ﻭﺟﻮﺩ ﺩﺍﺭ&= #65193;.ﻭﻟﻰ ﻧﻮﻉ ﺍﻳﻦ ﺩﺍﺩ&= #65257;'ﻫﺎﻯ ﺍﻟﻬﻰ ﺭﻭﺍﻧﻰ &= #65165;ﺳﺖ.ﻭﻟﻰ ﺩﺭ ﻫﻨﺮ ﻣﺎﺩﻯ = ﻫﻤﺎﻥ ﭘﺎﺩﺍش هاﻯ ﻣA= 166;ﺩﻯ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ = ﺧﻮﺩ ﺑﺰﺭﮒ ﺑﻴﻨﻰ ﻫ&= #65166;ﻯ ﻣﺨﺘﻠﻒ ﺍﺳﺖ.ﭘ&= #65206; ﺑﺮﮔﺴﻮﻥ ﺣﺪس &#= 65183;ﻤﺎﻟﻰ ﺩﺭ ﻫﻨﺮ ﻣﺎﺩﻯ = ﺭﺍ'ﻣﺪﺧﻠﻰ ﺑﺮﺍﻯ ﻓﻠﺴﻔﻪ &= #65191;ﻮﺩ ﻧﻤﻮﺩﻩ ﺑﺎﻣﻴ&#= 65194; ﺍﻳﻨﮑﻪ ﺍﺯ ﺭﺍ&= #65257; ﻓﻠﺴﻔﻪ ﻧﻴﻤﻪ &= #65251;ﺎﺩﻯ'ﻭﮐﻤﺘﺮ ﻋﻤﻠﻰ ﻓﻮﺭﻯ'ﺑ&= #65236;ﻠﺴﻔﻪ ﻋﺮﻓﺎﻧﻰ ﻫﺪﺍ&#= 65267;ﺖ ﺷﻮﺩ.ﮐﻪ ﺑﻘﻮﻝ = ﺍﻭ'ﺑﺮﺍﻯ ﺻﺎﺣﺒﺎﻥ ﺫﻭﻕ'&= #65267;ﺎ ﻫﻤﺎﻥ ﺍﺳﺘﻌﺪ&#= 65165;ﺩ ﺗﮑﺎﻣﻞ ﻭ ﻓﻬﻢ = ﺍﻣﻮﺭ ﺑﺎﻟﺎﺗﺮ ﻓﻠﺴ&#= 65236;ﻪ ﺧﻮﺩ ﺭﺍ ﻣﻔﻴﺪ = ﺩﺭﺁﻭﺭﻧﺪ. </= span> ﺑﺮʄ= 04;ﺴﻮﻥ </spa= n>ﺑﺮ ﺧﻠﺎﻑ ﺷA= 262;ﭘﻨﻬﺎﻭﺭ ﻋﺎﺭﻑ'ﮐﻪ ﻧﺒﻮ&= #65229; ﺭﺍ ﺩﺭﻙ ﻣُثل = 5261; ﺻﻮﺭ ﺃﺯﻟﻰ ﺍﺯ = ﺷﻴئ ﻧﻤﻮﺩﻩ'ﺑﺮﮔﺴ&#= 65262;ﻥ ﺁﻧﺮﺍ ﺍﺯ ﺑﻬﺘ&= #65198;ﻳﻥ ﺒﻴﻨﺶ ﺳﻄﺤﻰ'ﺍ&= #65199;ﺁﻥ ﻣُثل ﺑﺎﻃنی ᥷= 4;ﺍﻧﺴﺖ ﻭ ﺍﻓﺰﻭﺩ ﮐﻪ ﻓ= ﻴﻠﺴﻮﻑ ﺻﺎﺣﺐ ﻗﺪﺭﺕ ﻧ&= #65236;ﻮﺫ ﺑﺒﺎﻃﻦ ﺍﺳﺖ. ﻣ= ُثل ﺍﻓﻠﺎﻃﻮﻥ ﻭ ﺻ&= #65262;ﺭﺃﺯﻟﻰ ﻣﻮﺭﺩ ﻧﻈﺮ ﺷﻮ&= #64344;ﻨﻬﺎﻭﺭ'ﺩﺭ ﻫﻤﺎﻥ ﺳﻤﺒﻮﻟ&#= 65260;ﺎﻯ ﺷﻬﻮﺩﻯ ﺣﻘﻴﻘ&#= 65174; ﺍﻣﻮﺭ ﻣﺎﺩﻯ ﻣ&= #65268;ﺪﺍﻧﺴﺖ.ﻭﻟﻰ ﺑﺮﮔﺴﻮﻥ ﮐﻪ ﺍ&= #65199; ﺻﻮﺭ ﺃﺯﻟﻰ'ﮐﻪ = ﺣﻘﻴﻘﺖ ﺃﺑﺪﻯ ﻫﺮ ﺷﻴﺌ&= #65264; ﺩﺭ ﻫﺴﺘﻰ ﺭﺍ'ﺗ= ﻨﻬﺎ ﻫﻤﺎﻥ ﺭﻗﻴﻘﻪ &= #65259;ﺎﻯ ﻧﺰﺩﻳﻚﺑﺤﻘﻴ= 5240;ﺖ ﻣﻴﺪﺍﻧﺴﺖ'ﮐﻪ &= #65259;ﺮ ﻓﻴﻠﺴﻮﻑ ﺩﺍﺭ&#= 65193; ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍ&= #65267;ﻦ ﺭﻗﻴﻘﻪﺑﺎﺯ ﻳ&#= 65242; ﻣﻈﻬﺮ ﻣﺎﺩﻯ ﺍ&= #65203;ﺖ.پس اﺯ ﻳﻜﺪﺭﺟﻪﺗ= 4401;ﺎﻣﻞ ﺍﺣﺘﻤﺎﻟﻰ ﺑﻴ&#= 65208;ﺘﺮ ﺩﺍﺭﺩ.ﻭﻟﺬﺍ ﻓ&= #65268;ﻠﺴﻮﻓﺎﻥ ﺮﺍﻫﻰ ﺑﺮﺍﻯ ﻧ&= #65236;ﻮﺫ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﺟﺎﻳﮕﺎﻩ ﺣﻘﺎ&#= 65267;ﻖ ﺍﻣﻮﺭ ﻧﺪﺍﺭﻧ&#= 65194;.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﮐﺎﻣ&#= 65246; ﺍﻟﻬﻰ'ﻓﻴﻠﺴﻮ&#= 65235;ﻰ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﺑ&= #65170;ﺎﻃﻦ ﺍﻣﻮﺭ ﻧﻔﻮﺫ ﺩ&= #65165;ﺭﺩ.ﺣﺪّ ﺃﮐثر ﺩﺭﻋﺮﺵ = 5197;ﺣﻤﺎﻥ'ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺘﻨ&= #65260;ﺎ ﻣﻘﺪﻣﺎﺗﻰ ﺍﺯ &= #65187;ﻘﺎﻳﻖ ﺳﻤﺒﻮﻟﻴﻚ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺩﺍﺭﻧﺪ.ﮐﻪ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ &#= 65207;ﻬﻮﺩﻯ ﻣﻰ ﺑﻴﻨﻨﺪ. ﮐﻪ= ﻣﺎ ﺍﺯ ﺳﻤﺒﻮﻟﻬﺎ&#= 65263; ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ ﺭؤﻳﺎﺋی ﻤﻴﮕA= 262;ﺋﻴﻢ.ﮐﻪ ﻧﺰﺩﻳﮑﺘﺮ ﺑﺤ&#= 65240;ﻴﻘﺘﻬﺎﻯ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﻫ&= #65204;ﺘﻨﺪ. ﻭﻟﻰ ﻫﻨﻮﺯ ﺣﺘ&= #65264; ﺑﺤﻘﺎﻳﻘی که A= 193;ﺭﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ اﺯ &= #65165;ﻣﻮﺭﺟﻬﺎنی اﺳﺖ. ﻧﺮﺳﻴﺪﻩ&#= 65165;ﻧﺪ.ﺩﺭﺣﻘﻴﻘA= 174; ﻣﻄﻠﻖ'ﺩﺭ ﻧﻬﺎ&= #65267;ﺖ ﺃﺑﺪﻳﺖ'ﻭ ﺑﻰ ﻧ= ﻬﺎﻳﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻫﺴﺖ. ﺑﺮﮔﺴﻮﻥ = ﻳﻚ ﺭﻗﻴﻘﻪ ﺑﺮﺗﺮ &= #65165;ﺯ ﻭﺍﻗﻊ ﻓﻌﻠﻰ ﺭ&= #65165;' ﻫﻤﺎﻥ ﺣﻘﺎﻳﻖ &= #65251;ﻴﺪﺍﻧﺴﺖ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺷﻮﭘ&#= 65256;ﻬﺎﻭﺭ ﻋﺎﺭﻑ' ﻫﻨﺮ ﻭﻫ= ﺮ ﻭﺍﻗﻊ ﺍﻣﻮﺭ ﺭ&= #65165; ﺑﺎ ﺗﺠﺮﻳﺪ ﻭ ﻃ= ﺮﺩ ﺁﻧﻬﺎ'ﺩﺭ ﻓᤨ= 1;ﺮ ﻭ ﺩﻝ ﺳﺎﻟﻚ ﻟﺎ= ﺯﻡ ﻣﻴﺪﺍﻧﺪ'ﺗﺎ ﺑ&= #65188;ﻘﺎﻳﻖ ﺑﺮﺗﺮ ﺑﺎﻃﻨﻰ &= #65197;ﺳﻴﺪ'ﮐﻪ ﺍﺯ ﺍﻣﻮﺭ ﺍﻟﻬ&= #65264; ﻫﺴﺘﻨﺪ. ﻭﻟﺬﺍ = ﺳﺎﻟﻚ ﺑﻔﻨﺎﻯ ﺗﺎﻡ ﺧ&= #65262;ﺩ ﻣﻴﺮﺳﺪ.ﻭﻫﻨﺮ &= #65165;ﻟﻬﻰ ﺣﻘﻴﻘﻰ ﺗﺮ ﺍﺯ = ﻫﻨﺮﻫﺎﻯ ﻣﺎﺩﻯ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ.ﮔﺮﭼﻪ ﺗﺎ ﺳﻄﺢ ﺑﺮﺗﺮ = ﺭﺣﻤﺎﻥ' ﭘﺎﻳﺎﻥ ﺍﻣﮑﺎ&#= 65253; ﺗﻌﺎﻟﻰ ﺭﻭﺣﻰ &= #65255;ﻮﻉ ﺑﺸﺮﻯ'ﺣﻘﻴﻘﺖ &= #65169;ﻴﺸﺘﺮﻯ ﻧﺪﺍﺭﺩ.ﻟﺬﺍ ﺑ&= #65198;ﮔﺴﻮﻥ ﻫﻨﺮ ﻭ ﺍﺑﺪﺍﻉ = ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩﻯ ﺭﺍ'ﺍﻟﻬ&= #65166;ﻡ ﺍﻭ ﺍﺯ ﻗﻮﺍﻯ ﻓ= ﻌّﺎﻝ ﺣﺴّﻰ ﻣﻴﺪﺍﻧ= 5194;. ﮐﻪﺍﻟﻬﺎﻡ ﺭﺍ &= #65165;ﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65261; ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧ&= #65268;ﺎﻣﺪﻩ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﻧﻤﻰ ﺩﺍﻧﺪ.ﮔﻮ&= #65163;ﻰ ﺭﻭﺍﻥ ﻫﻨﺮﻣﻨ&#= 65194; ﻣﺎﺩﻯ'ﺑﺪﻭﻥ ﺗ&= #65200;ﮐﻴﻪ ﻧﻔس ﺩﺍﺭﺍﻯ ﺍ&#= 65251;ﮑﺎﻥ ﺑﻴﺸﺘﺮﻯ'ﺑﺮﺍ&#= 65263; ﺍﻟﻬﺎﻡ ﺳﺎﺯﻯ &= #65207;ﺪﻩ ﺍﺳﺖ ﺩﺭ ﺣﺎﻟﻴ&= #64401;ﻪ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﺍﻭ' ﻫﻨﻮﺯ ﺣﺎﮐ= ﻢ ﺑﺮ ﻫﺮ ﮐﺎﺭ ﻫﻨ= ﺮﻣﻨﺪ ﻣﺎﺩﻯﺎﺳﺖ. ﺣﺘ&= #65264; ﺍﮔﺮ ﺭﻗﻴﻘﻪﺍ&#= 65263; ﺑﺮﺗﺮ ﺑﺪﻫﺪ' ﺑ= ﺎﺯ ﺩﺭﺳﺖ ﺍﺗّﻔﺎ= 5239;ﻰ ﺁﻥ ﻧﻴﺰ ﻧﺎﺩﺭ&= #65203;ﺖﺍﺳﺖ.ﮐﻪ ﺁﻟﻮﺩﻩ ﻧﻔس ﺑ&#= 65166;ﻗﻰ ﺍﺳﺖ.ﻭ ﺑﻘﻮﻝ ﭘ= ﻴﺎﻣﺒﺮ' ﺣﺘّﻰ ﺩﺭﺳﺖ ﺍ&#= 65175;ّﻔﺎﻗﻰ ﻏﻴﺮ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬی ﺪﺭ ﻣﺪﻋﻴﺎﻥ ﺧ&= #65194;ﺍﺷﻨﺎﺳﻰ ﻭ ﺩﻳﻨﺪﺍﺭﻯ'ﺑ&= #65166;ﺯ ﻧﺎﺩﺭﺳﺖ ﺍﺳﺖ.&= #65261; ﻧﺎﺩﺭﺳﺖ ﺍﺗّ= 5236;ﺎﻗﻰ ﮐﺎﻣﻠﺎﻥﺎﻟﻬ= 5264;' ﺑﺎﺯ ﺩﺭﺳﺖ ﺍﺳ&= #65174;'ﺯﻳﺮﺍ ﺍﻟﻬﻰ ﺍﺳﺖ.ﮐﻪ = ﺑﺪﻭﻥ ﺗﺄثیر &#= 64400;ﻠّﻰ ﻋﻘﺪﻩ ﻫﺎﻯ ﻧﻔ&= #65204;ﺎﻧﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﮔ&= #65198;ﭼﻪ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ'ﺑﻘﺎﻳﺎ&#= 65263; ﻋﻘﺪﻩ ﻫﺎﻯ ﺗﺰ&= #64400;ﻴﻪ ﻧﺸﺪﻩ'ﻧﻘﺶ ﻏﻴ&= #65198;ﺣﻘﻴﻘﻰ ﺩﺭ ﺍﻓﮑﺎﺭ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ.&= #64400;ﻪ ﮔﻬﮕﺎﻩ ﺧﻄﺎ ﻣ&= #65268;ﮑﻨﻨﺪ'ﻳﺎ ﻧﺎﺩﺭﺳﺖ ﻣﻴﮕ&#= 65262;ﻳﻨﺪ. ﻭ ﻟﺬﺍ ﺑﻴﻦ ﺍﻭ= ﻟﻴﺎﻯ ﺍﻟﻬﻰ' ﺩﺭ ﺑﺎﺭ= ﻩ ﺣﻘﺎﻳﻖ ﺍﻟﻬﺎ&#= 65251;ﻰ ﺁﻧﻬﺎ' ﺗﻔﺎﻭﺗ&= #65260;ﺎﺋﻰ ﻫﺴﺖ.ﻭ ﺣﺘﻰ ﻫﻤ= ﻪ ﺁﻧﻬﺎ ﺩﺭ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ' ﮐﺮﺍﻣﺎ&= #65173; ﻣﺘﻔﺎﻭﺕ ﺧﻮﺍ&#= 65259;ﻨﺪ ﺩﺍﺷﺖ.ﻭﻟﻰ ﭼﻮ&= #65253; ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ'ﺑﻬﺘﺮ ﻭ ﺳﺮﻳﻌﺘﺮ ﺁﻧ&= #65260;ﺎ ﺭﺍ ﻧﻴﺰ ﺗﺰﮐﻴ&= #65258; ﻧﻔس ﺭﻭﺡ ﻣﻌﺎ&#= 65267;ﺐ ﻣﻴﮑﻨﻨﺪ.ﮔﺮﭼ&#= 65258; ﺑﺎﺯ ﻣﻄﻠﻘﺎ ﺗ&= #65200;ﮐﻴﻪ ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﺁ&= #65255;ﻬﺎ ﺩﺳﺖ ﻧﺨﻮﺍﻫﺪ &= #65193;ﺍﺩ. ﻟﺬﺍ ﺑﺮﮔﺴﻮﻥ &= #65251;ﻴﮕﻮﻳﺪ'ﮐﻪ ﻫﺴﺘﻰ ﻣﻄﺎﺑﻘ&#= 65174; ﺑﺎ ﺯﻧﺪﮔﻰ ﺩﺍ&= #65197;ﺩ.ﻭ ﺍﺯ ﺧﻮﺩ ﺯﻧﺪﮔ&= #65264; ﻣﻴﺒﺎﺷﺪ ﺯﻳﺮ&#= 65165; ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263;' ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺍﻓﮑﺎﺭ &= #65183;ﺪﻳﺪ ﻭ ﻫﻨﺮ ﺍﺭﺍﺋﻪ = ﻣﻴﺪﻫﺪ ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻄ&= #65248;ﺐ ﻣﻴﮕﻮﻳﻨﺪ. ﺑﺎ&= #65199; ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ &= #65169;ﺮﮔﺴﻮﻥ'ﮐﻪ ﺩﺭ ﻣﺮﺍﺣﻞ ﺍﻭ&= #65247;ﻴﻪ ﺳﻠﻮﻙ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﺑﻮﺩﻩ ﺍﺯ ﺁﻏﺎ&= #65199; ﮐﺎﺭ ﺳﺎﻟﮑﺎﻥ &= #65251;ﻴﮕﻮﻳﺪ ﮐﻪ ﻫﻨﺮ ﺁﻧﻬﺎ = ﻣﻄﺎﺑﻘﺖ ﺑﺎ ﺯﻧﺪﮔﻰ ﺍﻣ&= #65198;ﻭﺯ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ</= span>.ﻭﻟﻰ ﺷﻮﭘﻨﻬﺎﻭﺭ ﺍ&#= 65199;ﭘﺎﻳﺎﻥ ﺳﻠﻮﻙ ﻭ ﻧﺠﺎﺕ = ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻳﺎ = ﺍﺯ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺧﻮﺩ ﻣﻴﮕﻮﻳﺪ'&= #64400;ﻪ ﻧﺰﺩﻳﮑﺘﺮ ﺑﺤ&#= 65240;ﺎﻳﻖ ﺍﻟﻬﻰ'ﻧﺴﺒﺖ ﺑ&= #65256;ﻈﺮ ﺑﺮﮔﺴﻮﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﺩﺭ ﺗﮑﺎﻣﻞ ﺍﻟﻬﻰ &= #65255;ﻘﺶ ﺍﺣﺴﺎس ﻣﺎﺩﻯ &#= 65193;ﺭ ﻫﻨﺮﻧﻤﺎﺋﻰ ﺍ&#= 65261; ﺑﺴﻴﺎﺭ ﺿﻌﻴﻒ &= #65165;ﺳﺖ. ﻭﻣﻴﺪﺍﻧﻴﻢ ﮐ&#= 65258; ﻫﻨﺮ ﺍﺩﺭﺍﻙ ﺧ&= #65166;ﻟﺺ ﻭﻣﺤﺾ ﻧﻴﺴﺖ. ﺯ= ﻳﺮﺍ ﻫﻨﻮﺯ ﺍﻧﺴﺎﻥ &= #64400;ﺎﻣﻞ ﺍﻟﻬﻰ ﻧﻴﺰ'ﻣﻄ&= #65248;ﻘﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﻧ&#= 65194;ﺍﺭﺩ.ﮐﻪ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰﻣﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮﺭﺍ ﺑ&#= 65194;ﺭﺳﺘﻰ ﺩﺭﻳﺎﻓﺖ ﻣﻴﮑ&#= 65256;ﺪ.ﻭﻳﺎ ﺑﺘﻮﺍﻧﺪ ﺑﺪﺭ&#= 65203;ﺘﻰ ﺗﻨﺰﻳﻞ ﺩﺭ ﻧﻈ&= #65198;ﻳّﺎﺕ ﻣﻨﻄﻘﻰ ﺑﻨﻤﺎ&#= 65267;ﺪ. ﺑﻠﮑﻪ ﻫﻨﺮ ﻳﻚ = ﻓﻌﻞ ﻭ ﻋﻤﻞ ﮐﺎﺭ ﺩﺳ= ﺖ ﺍﻧﺴﺎﻥ'ﺑﺎ ﮐﻤ&= #65242; ﻭﺳﺎﺋﻞ ﮐﺎﺭ ﻭ&= #65165;ﺭﺍﺩﻩ ﺭﻭﺍﻥ ﺗﺰﮐﻴﻪ &= #65255;ﺸﺪﻩ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺑ&= #65198;ﺣﺴﺐ ﻗﻮﺍﻋﺪ ﺻﻨﻌﺘ&#= 65264; ﻋﻤﻞ ﻣﻴﮑﻨﻨﺪ.&= #64400;ﻪ ﻫﻤﮑﺎﺭﻯ ﻣﻠﮑ&#= 65166;ﺕ </spa= n>ﻭﮐﺮﺍﻣﺎﺕ ʌ= 35;ﺼل ﻨﻮﻋﻰ ﮐﻨﻮنی = 5194;ﺭ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ &= #64400;ﻪﺑﺎ ﮐﻤﻚ ﺣﺎﻓﻈﻪ ﻭ = ﻫﻮﺵ ﻭ ﻗﺪﺭﺕ ﺗﺨﻴّ&#= 65246;' ﮐﻪ ﺩﺭ ﻫﻨﺮﻣﻨ&= #65194;ﺍﻥ ﻏﻴﺮ ﺍﻟﻬﻰ ﺑﺴ&= #65268;ﺎﺭ ﺩﻭﺭ ﺍﺯ ﺣﻘﺎﻳ&= #65238; ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﮔﺮﭼﻪ ﻧﺴﺒﺖ ﺑﻔﺼﻮﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﭘﺎﺋﻴﻦ &= #65175;ﺮ ﺣﻘﻴﻘﻰ ﻭ ﺍﺑﺪ&= #65165;ﻉ ﻣﻴﺒﺎﺷﺪ.ﻭﻟﻰ &= #65175;ﻨﻬﺎ ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻥ ﺧ&= #65262;ﺩ'ﻭ ﺑﺮﺍﻯ ﻓﺼﻞ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﻭ ﻋﺼﺮ ﻭ= ﻧﺴﻠﻬﺎﻯ ﮐﻨﻮﻧﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ.<o:p></o:p> ﺑﺎﺗﻔﺎ= ﻭﺕ ﻧﻈﺮ ﺷﻮﭘﻨﻬﺎ&#= 65261;ﺭ ﺑﺎ ﺑﺮﮔﺴﻮﻥ'ﺑ&= #65166;ﺯ ﻫﺮ ﺩﻭ ﻣﺮﺗﺒﻂ = ﺑﻔﻠﺴﻔﻪ ﻋﺮﻓﺎﻧی هستند. ﮐﻪ ﺍﺯ A= 165;ﻟﻬﺎﻡ ﻭ ﺣﺪس ﻭ ﺗﺄﻣّ&#= 65246; ﻣﺘﻔﮑّﺮ ﻣﻴﮕ= 5262;ﻳﻨﺪ. ﻭ ﺗﻔﺎﻭﺕ ﺁﻧﻬ&= #65166; ﺩﺭ ﺗﻔﺎﻭﺕ ﺩﺭ&= #65183;ﻪ ﺗﺰﮐﻴﻪ ﻧﻔس ﺁ&#= 65255;ﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻫ&= #65252;ﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻫﺮ ﺯﻣﺎﻥ'ﻧﺴﺒ&= #65174; ﺑﻬﻤﺪﻳﮕﺮ ﻭ ﺑ&= #65192;ﺎﻃﺮ ﺑﻘﺎﻳﺎﻯ ﻋﻘﺪ&#= 65257; ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﭘ&= #65166;ﮐﺴﺎﺯﻯ ﻧﺸﺪﻩ'ﺍﻳﻦ ﺗﻔ&= #65166;ﻭﺗﻬﺎ ﺭﺍ ﺩﺍﺭﻧﺪ. ﮐﻪ= ﺩﻭ ﻋﺎﺭﻑ ﻭ ﺣﺘﻰ ﻫ= ﻴﭻ ﺩﻭ ﻣﻮﺟﻮﺩﻯ ﺩ&= #65197; ﻫﺴﺘﻰ'ﻳﮑﺴﺎﻧ&#= 65264; ﺩﺭ ﻣﻘﺎﻡ ﺗﮑﺎ&= #65251;ﻠﻰ ﻭ ﺭﻭﺣﻰ ﻧﺪﺍﺭ&= #65255;ﺪ.ﻭﻫﻤﻪ ﭘﺸﺖ ﮔﺮﺩﻥ ﻫﻢ = ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ.ﺣﺘﻰ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺩﻭ ﺃﺗﻢ = ﻭﻣﺎﺩﻭﻥ ﺃﺗﻢ' ﺷﺒﺎﻫﺖ ﻣ= ﻄﻠﻖ ﺑﺎﻫﻢ ﻧﺪﺍﺭﻧ&#= 65194;.ﻭ ﺑﻘﻮﻝ ﺍﺑﻦ ﺳﻴ&= #65256;ﺎ' ﻫﻤﻪ ﺑﺮﺍﻯ ﻭﺭ&= #65261;ﺩ ﺑﺪﺭﮔﺎﻩ ﺧﺪﺍ&#= 65261;ﻧﺪ'ﻳﮑﻰ ﻳﮑﻰ ﺑﺎﻳﺪ &#= 64344;ﻴﺶ ﺑﺮﻭﻧﺪ'ﻭ ﺑﺮﺳ&= #65256;ﺪ ﻭﻧﻪ ﮔﺮﻭﻫﻰ. ﻭ= ﻟﻰ ﻣﻰ ﺑﻴﻨﻴﻢ'ﮐﻪ = ﺟﻮﻥ ﺩﻯﻮﻯ ﻣﺘﻮﻓّ= 5264;1952 ﻫﻨﺮ ﺭﺍ ﺑﺎ ﺗA= 184;ﺮﺑﻪ ﻭاکسپرینس ﺑ&#= 65252;ﻌﻨﻰ ﻋﺎﻣﻴﺎﻧﻪ ﺁﻥ &= #65251;ﺮﺑﻮﻁ ﻣﻴﻨﻤﺎﻳﺪ.ﮐﻪ &= #65259;ﻨﺮ ﺭﺍ ﺩﺭ ﻧﻔﻊﻋﻤ&= #65248;ﻰ ﻭﻭﻇﻴﻔﻰ ﻣﻴﺪ&#= 65165;ﻧﺪ.ﮐﻪ ﺍﺯ ﺷﺮﺍﻳﻂ ﭘﺮ&= #65165;ﮔﻤﺎﺗﻴﺴﻢ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺣﻘ&= #65268;ﻘﺘﻬﺎ ﺭﺍ ﻣﺎﺩﻯ ﻣﻴﺪ&= #65165;ﻧﻨﺪ.ﻟﺬﺍ ﺯﻳﺒﺎﺋﻰ ﻫﻨﺮ &= #65193;ﺭ ﻧﻈﺮ ﻣﺎﺩﻳﻮﻥ'&= #65183;ﻤﺎﻝ ﺍﺳﺘﺎﺗʌ= 68;ﻚ ﻭ ثاﺑﺖ ﺍﻳﺴﺘ= 5166; ﻭ ﺑﺪﻭﻥ ﺗﮑﺎﻣ&= #65246; ﻣﻴﺒﺎﺷﺪ ﻳﺎ ﮐ&= #65252;ﮑﻰ ﺑﺘﮑﺎﻣﻞ ﺭﻭﺣ&#= 65264; ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ'&= #65261; ﻧﺎﻇﺮﺍﻥ ﺳﺘﺎ&#= 65267;ﺸﮕﺮ ﺍﻭ ﻧﻤﻰ ﮐﻨﺪ. ﺍ= ;ﻣﺎ ﭘﻴﺮﻭﺍﻥ ﻣﮑﺎ&#= 65175;ﺐ ﻓﮑﺮﻯ ﺗﻌﺒﻴﺮ&#= 65263; ﻭ ﺑﻴﺎﻧﻰ' ﻭ ﻧﻴ= ;ﺰ ﻣﮑﺎﺗﺐ ﺭﻭﺍﻥ &= #65207;ﻨﺎﺳﻰ ﺳﺎﻳﮑﻮﻟﻮﮊﻯ &#= 65169;ﺮﺍﻯ ﻫﻨﺮ'ﻭﻇﻴﻔﻪ ﺟ&= #65200;ﺋﻰ ﻭ ﻣﺤﺪﻭﺩ ﻗﺎﺋ&= #65246; ﻫﺴﺘﻨﺪ.ﺯﻳﺮﺍ &= #65259;ﻨﺮ ﻣﺎﺩﻯ ﭼﻨﻴﻦ ﺍ&= #65203;ﺖ.ﻭ ﺍﮐثرﺍ ﺣﺘﻰ ﺗ= 4401;ﺎﻣﻞ ﻧﻤی ﺒﺨﺸﺪ' ﮐﻪ = ﻗﻬﻘﺮﺍ ﺑﺮ ﻧﻴﺰﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭ ﺍﻧﺤﺮﺍﻑ ﻋﻮﺍ&#= 65249; ﻣﺮﺩﻡ ﺭﺍ ﺑﺠﺎ&= #65263; ﺗﻌﻠﻴﻢ ﻭ ﻫﺪﺍ&= #65267;ﺖ ﻣﻴﺒﺮﺩ. ﻟﺬﺍ ﻣ= ﻴﮕﻮﺋﻴﻢ'ﮐﻠﺎ&#= 65249; ﺍﻳﻦ ﻣﺘﻔﮑّﺮ= 5165;ﻥ ﻓﻠﺴﻔﻰ ﻭﻣﺎﺩ&#= 65263; ﺍﺯ ﺷﺄﻥ ﻣﻘﺎﻡ = ﺍﻣﺮﻭﺯ ﺭﻭﺡ ﻭ ﻋﻘﻞ ﻭ ﺫ= ;ﻫﻦ ﻭﮐﺮﺍﻣﺎﺕ ﻓﺼ&#= 65246; ﻧﻮﻋﻰ ﺧﻮﺩﺷﺎ&#= 65253; ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺍﺳﺖ.ﺩﺭ ﻫﻨﺮﻣﻨﺪ ﻭﻧﺎ&#= 65223;ﺮﺍﻥ ﻫﻨﺮ.ﻭﻟﻰ ﻣﺘﻔ&= #64401;ّﺮﺍﻥ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ </spa= n>ﺑﺎﺯﮔﺸﺘﻪ ʋ= 69;ﺨﻠﻖ ﺩﺭﻫﺮﺷﺶ ﻭﻟﺎ&#= 65267;ﺖ ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ'ﺍﺯ ﻣﻘﺎﻡ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﻣﻴﮕﻮﻳﻨﺪ'ﮐﻪ &= #65251;ﻘﺎﻡ ﻭﺟﻮﺩﻯ ﻭﺭﻭﺣ&#= 65264; ﻭﻋﻘﻠﻰ ﻗﺒﻠﻰ &= #65191;ﻮﺩ ﺭﺍ ﻃﺮﺩ ﮐﺮﺩﻩ&= #65165;ﻧﺪ.ﻭﺩﺭﺗﺴﻠ= 5268;ﻢ ﺁﻳﻨﺪﻩﻫﺎﻯﻫ= 5204;ﺘﻨﺪ.<o:p></o:p> ﺟﺎﻥ ﺩﻯ= ; ﻭﻯ ﭘﺮﺍﮔﻤﺎﺗﻴﺴ= 5174; ﻣﺎﺩﻩ ﮔﺮﺍ'ﮐﻪ = ﺑﻬﺘﺮﻳﻦ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻯ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ' ﺗﺠ= ﺮﺑﻪﻫﻨﺮﻯ ﺭﺍ ﻳﻚ ﭘﺪﻳﺪﻩ&= #65169;ﺸﺮﻯ ﻣﻴﺪﺍﻧﺪ.ﻭ ﻓﺎ&= #65211;ﻠﻪﺍﻯ ﺑﻴﻦ ﺁﻥ ﻭ ﺗﺠﺮ= ﺑﻪ ﺟﻤﺎﻟﻰ ﮐﺎﻣﻠ&#= 65166;ﻥ ﻭﻫﻨﺮﻣﻨﺪﺍﻥ &#= 65165;ﻟﻬﻰ ﻗﺎﺋﻞ ﻧﻴﺴﺖ.ﺍ&= #65247;ﺒﺘﻪ ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﺩ&= #65197; ﺳﻄﺢ ﻋﻘﻞ ﻭ ﺗﮑ= ﺎﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261; ﻧﻮﻋﻰ ﺧﻮﺩ'ﻳﻚ = ﺷﮑﻞ ﻫﻨﺮﻧﻤﺎﺋﻰ ﺩ&#= 65165;ﺭﺩ ﮐﻪ ﺣﺘﻰ ﻃﻔﻞ ﻭ= ﺑﻴﻤﺎﺭ' ﻣﺎﻧﻨﺪ ﻫﺮ ﻣﻴ&= #65252;ﻮﻥﻨﻘّﺎﺵ' ﻳﻚ ﺍﺑﺪﺍﻉ ﻫﻨ&= #65198;ﻯ ﺩﺭ ﺳﻄﺢ ﺧﻮﺩﺭ&= #65165; ﺩﺍﺭﺩ ﻭﻟﻰ ﺩﺭ = ﺗﮑﺎﻣﻞ'ﺻﺤﺒﺖ&#= 65165;ﺯ ﻫﻨﺮ ﺑﺮﺗﺮ ﻣﻴ&= #65170;ﺎﺷﺪ. ﮐﻪ ﺍﻳﻦ ﻃﺮﺯ ﻓ= ﮑﺮ ﺧﺎﺹ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺍﺳﺖ ﮐﻪ ﻫﻨﺮ ﺑ= ﻴﺎﻧﻰ ﻭ ﻓﻠﺴﻔﻰ ﻭ ﻳﺎ= ﺣﺘﻰﻫﻨﺮ ﻧﻘّﺎﺷﻰ'ﺍﮔﺮ &#= 65211;ﺎﺣﺐ ﺣﺮﻓﻪﺁﻥ ﺑﺎﺷ&#= 65256;ﺪ ﺍﺭﺍﺋﻪ ﻣﻴﺪﻫ&#= 65256;ﺪ.ﮔﺮﭼﻪ ﺑﻴﻦ ﺧﻮﺩ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰﺗﻔﺎﻭﺕ &#= 65193;ﺭ ﺩﺭﺟﻪ ﺣﻘﻴﻘﺖ &= #65169;ﻴﻨﻰ ﻭ ﺍﺑﺪﺍﻉ ﻫﺴﺖ.= ﺟﺎﻥ ﺩﻯ ﻭﻯ ﺑﺮﺍﻯ ﻫ= ﻨﺮ'ﮐﻪ ﮔﺎﻫﻰ ﺑﻬﺘﺮ ﺍ&= #65199; ﻫﻨﺮ ﺩﻳﮕﺮﻯ ﺍ&= #65203;ﺖ ﮐﻪ ﺍﺑﺪﺍﻉ ﻣﻴ&= #65176;ﻮﺍﻥ ﺧﻮﺍﻧﺪ'ﺑﻴﺸﺘ&#= 65198; ﺭﻧﮓ ﺍﺭﻳﺴ= ;ﺘﻮﮐﺮﺍﺳﻰ ﻣﻴﺪﻫﺪ.ﮐﻪ ﺧﺎ&= #65209; ﺑﻌﻀﻰ ﺭﻗﻴﻖ ﺍ&= #65247;ﻤﺰﺍﺝ ﻭ ﺻﺎﺣﺐ ﺫﻭﻕ ﻭ= ﺭﻭﺷﻨﻔﮑﺮﻯ ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﺩ&= #65197; ﻋﻮﺍﻡ ﻣﺮﺩﻡ ﻭ&= #65183;ﻮﺩ ﻧﺪﺍﺭﺩ.ﺩﺭ ﺣﺎ&= #65247;ﻴﮑﻪ ﻋﻮﺍﻡ ﻧﻴﺰ ﻫﻨ&= #65198;ﻯ ﺩﺍﺭﻧﺪ ﻭ ﺗﺠﺮ&= #65169;ﻪ ﻫﺎﻯ ﻣﺎﺩﻯ ﻭ ﺻ= ﻨﻌﺘﻰ ﺩﺭ ﮐﺎﺭ ﻭﻫﻨﺮ = ﻣﻴﺘﻮﺍﻧﻨﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194; ﺩﺭ ﺟﺎﻣﻌﻪ ﻫﺎ&= #65263; ﺍﺭﻳﺴﺘﻮﮐﺮﺍ= 5203;ﻰ ﻭ ﺍﻋﻴﺎﻧﻰ'ﺧﻮ&= #65193; ﻫﻨﺮﻯ ﻧﺪﺍﺭﻧ&#= 65194;.ﻭ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻏ&#= 65268;ﺮ ﺍﻋﻴﺎﻧﻰ ﺭﺍ ﺳ&= #65176;ﺎﻳﺶ ﻣﻴﮑﻨﻨﺪ.ﻭ ﺁث&#= 1575;ﺭ ﺁﻧﻬﺎ ﺭﺍ ﺑﺎ ﺳ= ﺘﺎﻳﺶ ﮔﺮﺍﻥ ﻗﻴﻤﺖ ﻣ&= #65264; ﺧﺮﻧﺪ ﮐﻪ ﭼﺸﻢ = ﻫﻢ ﭼﺸﻤﻰ ﺑﻴﻦ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﻧﺪ.ﮔﻮﺋﻰ &= #65191;ﻮﺩ ﺫﻭﻗﻰ ﻋﺎﻟﻰ ﺩ&= #65165;ﺭﻧﺪ'ﮐﻪ ﭼﻨﺎﻥ ﮔﺮﺍﻥ ﻗ&= #65268;ﻤﺖ ﺃﺷﺮ ﻫﻨﺮﻯ ﺭﺍ = ﻣﻰ ﺧﺮﻧﺪ.ﻭ ﭼﻨﺪ ﺧ= ﻂ ﻭ ﻟﮑّﻪ ﺭﻧﮕﻰ &= #65255;ﻘّﺎﺷﻰ ﮐﻮﺑﻴﺴﻢ ﺭﺍ ﻣ&= #65268;ﻠﻴﻮﻧﻬﺎ ﺧﺮﻳﺪﺍﺭﻧﺪ ﻭ &= #65255;ﻤﺎﻳﺸﮕﺎﻩﻣA= 194;ﺭﻥ ﺷﺨﺼﻰ ﺍﺯ ﻫﻨﺮ&= #65259;ﺎ ﺩﺭ ﺧﺎﻧﻪ ﺧﻮﺩ = ﺩﺍﺭﻧﺪ. ﮐﻪ ﺑﻴﺸﺘﺮ ﺩﺭ&= #65165;ﻣﺮﻳﮑﺎ ﺭﺍﻳﺞ ﺍﺳﺖ ﺑﺨ&= #65166;ﻃﺮ ثرﻭﺕ ﻭﻣﻴﻞ ﺑ= 5252;ﺪﺭﻧﻴﺴﻢ ﺍﺳﺖ.<o:p></o:p> ﺗ= ﺨﻢ ﺗﺠﺮﺑﻪ ﺟﻤﺎﻟ&#= 65264; ﻭ ﻫﻨﺮﻯ'ﺩﺭ ﮐﻠ= ﻴّﻪ ﺍﻋﻤﺎﻝ ﺭﻭﺯﺍ&#= 65255;ﻪ ﺍﻧﺴﺎﻧﻬﺎ ﻭﺟ&#= 65262;ﺩ ﺩﺍﺭﺩ.ﻭ ﻫﺮ ﺗﺠ= ﺮﺑﻪﺍﻯ ﺩﺭ ﻫﺮ ﮐﺴﻰ'ﻳﻚ= ﻧﻮﻉ ﺭﻳﺘﻢ ﺑﻮﺟﻮﺩ &= #65251;ﻴﺂﻭﺭﺩ.ﮐﻪ ﻧﻈﻢ ﻣﻌﻘﻮﻝ ﻭ = ﻣﺤﺮﻙ ﺫﻭﻕ ﻭ ﺗﻔﮑّﺮ &= #65193;ﺭ ﺍﻧﺴﺎﻥ ﻣﻴﺪﻫ&#= 65194;.ﺭﻳﺘﻤﻰ ﮐﻪ ﺑﺎﻋث ﺗﺨﻔ&#= 65268;ﻒ ﻳﺎ= ﺍﺷﺒﺎ= ;ﻉ ﺍﺣﺘﻤﺎﻟﻰ ﺗﻮ&#= 65175;ّﺮﺍﺕ ﻭﺑﻰ ﻧﻈﻤﻰ ﻫﺎ&= #65263; ﻓﮑﺮ ﻭﺭﻭﺍﻥ ﻫ&= #65256;ﺮﻣﻨﺪ ﻳﺎ ﻫﻨﺮ ﺩﻭﺳﺖ = ﺭﺍ ﺑﺎﻋث ﻣﻴﮕﺮﺩ= 5193;.ﮐﻪ ﻧﻮﻋﻰ ﺁﺭﺍﻣﺶ &= #65261; ﺭﺿﺎﻳﺖ ﻭ ﻟﺬﺕ = ﻣﻴﺪﻫﺪ ﻭﻟﻰ ﺭﺑﻄﻰ ﺑﻬ&= #65256;ﺮ ﻣﺘﻌﺎﻟﻰ ﻭ ﺍﻟ&= #65260;ﻰ'ﮐﻪ ﻣﻨﺎﺳﺐ ﺫﻭﻕ ﺍ&= #65255;ﺴﺎﻧﻬﺎﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺁﻳﻨﺪﻩ ﺑﺎﺷﺪ' = ﺩﺭ ﺑﺮ ﻧﺪﺍﺭﺩ.ﻭ ﺍ= ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺭﻗﻴﻘﻪ &= #65259;ﺎﻯ ﻧﺰﺩﻳﻚ ﺑﺤﻘﻴ&#= 65240;ﺖ ﺍﺯ ﺫﻭﻕ ﻧﻮﻉ ﻓ= ﻮﻕ </spa= n>ﺑﺸﺮﻯ ﺭﺍ ﺩA= 165;ﺭﻧﺪ.ﭘس ﺁثاﺭ ﻫﻨﺮﻯ ﺁ= 5255;ﻬﺎ ﺩﺭ ﺍﻓﮑﺎﺭ ﻭﻧ&= #65224;ﺮﻳّﺎﺕ'ﻭ ﺷﻌﺮ ﻭﮐﻠﻤﺎﺕ &= #65239;ﺼﺎﺭ ﺣﮑﻴﻤﺎﻧﻪ ﺁﻧ&#= 65260;ﺎ' ﺗﻨﻬﺎ ﺩﺭ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻣﺸﺎﻝ ﺧﻮﺩ'ﻭ = ﻳﺎ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭ&= #65251;ﺴﺘﻌﺪﺍﻥ ﺗﺎ ﺣﺪﻭﺩﻯ ﺗﺄ&= #1579;یر ﻣﻴﮕﺬﺍﺭﺩ.ﻭ ﻫ&= #65252;ﺎﻥ ﺭﻳﺘﻢ ﻭ ﻧﻈﺎﻡ = ﺭﻭﺍﻥ ﻫﻨﺮﻣﻨﺪ ﺭﺍ ﺑ&= #65260;ﺘﺮ ﻭﺑﺪﺭﺳﺘﻰ ﻣﻨ&#= 65176;ﻘﻞ ﻣﻴﮑﻨﺪ.ﻭﺍﮐث= 585;ﺍ ﺗﺄثیر ﻣﻴﺒﻴʌ= 56;ﻨﺪ'ﻭﺃثر ﻣﻴﮕﺬﺍﺭﻧﺪ.ﻭ&#= 65267;ﺎ ﺑﺮﺣﺴﺐ ﻋﻘﺪﻩ &= #65259;ﺎﻯ ﺭﻭﺍﻥ ﺧﻮﺩ ﺑﺮ&= #65193;ﺍﺷﺖ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﻏ&= #65200;ﻝ ﺣﺎﻓﻆ ﺷﻴﺮﺍﺯ &= #65197;ﺍ' ﻫﺮﮐس ﺑﺮﺣﺴﺐ &#= 65251;ﺸﮑﻠﺎﺕ ﺧﻮﺩﺵ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﺗﻄﺒﻴﻖ ﺑﺪﻫﺪ &= #65261;ﻟﻰ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﻳ&= #65166;ﺑﻰ ﻧﻴﺴﺖ.ﮔﺮﭼﻪ ﺭ&= #65165;ﻩ ﺧﻮﺑﻰ ﺑﺮﺍﻯ ﺣ&= #65240;ﻴﻘﺖ ﺣﺎﻝ ﻭ ﺭﻭﺍﻥ ﺧ= ﻮﺩ ﺩﺍﻧﺴﺘﻦ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﮐﻪ ﺭﻭﺍﻥ ﮐﺎﻭﺍﻥ &= #65251;ﻰ ﻓﻬﻤﻨﺪ. ﻫﻨﺮﻣ&= #65256;ﺪﺍﻥ ﻣﺎﺩﻯ'ﮐﻪ ﺍﺯ ﺗ= ﺠﺎﺭﺏ ﻫﻨﺮﻯ ﺑﺮﻧﮓ ﺍ&= #65203;ﺘﺎﺗﻴﮑﻰ'ﻭ ﺑﺪﻭﻥ ﺃﻣﺮ ﺟﺪ&= #65267;ﺪ ﻭﺁﻣﻮﺯﺵ'ﻭﻗﺘ&#= 65264; ﺷﻬﺮﺕ ﺗﺎﺭﻳﺨ&#= 65264; ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨ&#= 65194;'ﮐﻪ ﺁثاﺭ ﺁﻧﻬﺎ ﻣ= 5256;ﻈّﻢ ﻭ ﺭﺍﺿﻰ ﮐﻨﻨﺪ&= #65257; ﻋﺮﺿﻪ ﺷﻮﺩ.ﮐﻪ = ﻧﻮﻋﻰ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﻭ ﻣﻠﮑﻪ ﺳﺎﺯﻯ = ﻫﻨﺮ ﺩﺭ ﺑﺮﺧﻰ ﺑﺸﻮ&= #65193;'ﻭ ﻳﺎ ﺩﺭ ﺧﻮﺩ ﻫﻨ= ﺮﻣﻨﺪ.ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﻧﺒﺎ&= #65267;ﺪ'ﺁﻧﺎﻥ ﺭﺍ ﺻﺎﺣﺒﺎﻥ ﺁ&= #1579;اﺭ ﺟﺎﻭﻳﺪﺍﻥ ﺧﻮ&#= 65165;ﻧﺪ ﻣﮕﺮ ﺁﻥﻫﻨﺮﻣ&#= 65256;ﺪﺍﻧﻰ'ﮐﻪ ﻧﻈﺎﻡ ﺩﺭ ﮐﺎﺭ = ﻫﻨﺮﻯ ﺧﻮﺩ ﺭﺍ'ﺩﺭ ﻳﻚ= ﺳﻴﺴﺘﻢ ﺗﮑﺎﻣﻞ ﺳﻠﻮک= 740; ﺪﺍﺷﺘﻪﺑﺎﺷﻨ= 5194;.ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﺁثا= 5197; ﺃﻭﻟﻴﻪ ﺍﻳﻦ ﻫ&= #65256;ﺮﻣﻨﺪﺍﻥ'ﺃث= 85; ﮐﻤﺎﻝ ﻭ ﺯﻳﺒﺎ&= #65163;ﻰ ﺁﺷﺎﺭ ﺯﻣﺎﻧﻬ&#= 65166;ﻯ ﺑﻌﺪﻯ ﺭﺍ ﻧﺪﺍ&= #65197;ﺩ.ﭼﻮﻥ ﺗﮑﺎﻣﻞ ﺩﺭ ﻫﻨ&= #65198; ﻫﻨﺮﻣﻨﺪ ﺩﺳﺖ &= #65193;ﺍﺩﻩ ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﻫﻨ= ﺮﻣﻨﺪﺍﻥ ﻏﻴﺮﺍﻟﻬﻰ ﭼﻨ&#= 65268;ﻦ ﺗﮑﺎﻣﻠﻰ ﻧﻴﺴ&#= 65174;.ﻫﻤﻴﺸﻪ ﻳﮑﻨﻮﺍﺧﺖ ﻭ ﻳ&= #64401;ﺴﺎﻥ ﻫﻨﺮﻧﻤﺎﺋﻰ ﻣ&#= 65268;ﮑﻨﻨﺪ. ﻭ ﺩﺭس ﺟﺪﻳﺪﻯ</= span> </spa= n>ﻭ ﺣﮑﻤﺖ ﺗﺎA= 199;ﻩﺍﻯ ﺑﺮﺍﻯ ﻫﻨﺮ ﺧﻮ&= #65193; ﻧﻴﺎﻓﺘﻪﺍﻧﺪ' &= #65261; ﺑﺪﻳﮕﺮﺍﻥ ﻫﻢ &= #65255;ﺪﺍﺩﻩﺍﻧﺪ.ﺍ= 5199; ﻧﻈﺮ ﻓﻠﺴﻔﻪ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﻣﻴﺘﻮﺍ&#= 65253; ﮔﻔﺖ'ﻫﺮ ﺗﺠﺮﺑ&= #65258; ﺗﺎﺯﻩ ﻫﻨﺮﻯ ﺧ&= #65198;ﻭﺟﻰ ﺑﺪﺭﺟﻪ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺍﺯ ﺧﻮﻳﺸﺘﻦ ﻫ&= #65256;ﺮﻣﻨﺪ ﺍﺳﺖ.ﻭ ﻧﺰﺩﻳﻚ = ﺷﺪﻥ ﺑﺤﻘﺎﻳﻖ ﻫﻨﺮ&#= 65263; ﺑﺮﺗﺮ'ﻣﺮﺑﻮﻁ &= #65169;ﺂﻳﻨﺪﻩﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ' ﻭ ﻓﺼ= ﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65175;ﺮ'ﻭ ﻳﺎ ﻓﺼﻮﻝ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﺁﻳﻨﺪﻩ.<o:p></o:p> ﺟﺎﻥ ﺩﻯ= ;ﻮﻯ ﺩﺭ ﮐﺘﺎﺏ ﺗﺠﺮ&= #65169;ﻪ ﻭ ﻃﺒﻴﻌﺖ ﺧﻮﺩ = ﻣﻴﮕﻮﻳﺪ'ﺍﺣﺴ&#= 65166;س ﻭﺩﺭﻙ ﺣﺴّﻯ ﻤ&#= 65176;ﻌﺎﻟﻰ' ﻭﻳﺎ ﻟﺬﺕ ﻭ ﻧﺸ= ﺌﻪ ﺩﺭ ﻫﺮ ﺳﺘﺎﻳﺶ = ﺯﻳﺒﺎﺋﻰ'ﺫﺍﺗ&#= 65166; ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﻭ= ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ ﻟﺬﺗﻬﺎ &= #65155;ﻣﺮﻯ ﻃﺒﻴﻌﻰ ﺍﺳﺖ'ﭼ&= #65262;ﻥ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻣ&= #65262;ﺿﻮﻋﺎﺕ ﺯﻧﺪﮔﻰ ﺩﺍﺭﺩ.&= #65261;ﻧﺘﻴﺠﻪ ﻣﻬﺎﺭﺕ ﻭ ﻫﻮﺵ = ﻣﺎ ﺩﺭ ﺑﺮﺧﻮﺭﺩ ﺑ&= #65166; ﺍﺷﻴاء ﻃﺒﻴﻌA= 174; ﺍﺳﺖ'ﮐﻪ ﺍﺷﺒﺎ&= #65227;ﻰ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺭ&#= 65193;.ﺍﻟﺒﺘﻪ ﺍﺯ ﺩﻳﺪ ﺍﻧﺴﺎ&= #65253; ﻏﻴﺮ ﺍﻟﻬﻰ ﺩﺭ&= #65203;ﺖ ﺍﺳﺖ.ﻭﻟﻰ ﺍﺯ ﺩ= ﻳﺪ ﺍﻟﻬﻴّﻮﻥ ﻭ ﺗ&#= 64401;ﺎﻣﻞ'ﺍﺷﺒﺎﻋA= 264; ﺩﺭ ﮐﺎﺭ ﻧﻴﺴﺖ.= ﮐﻪ ﺗﺸﻨﮕﻰ ﺑﻴﺸﺘ&#= 65198; ﺍﻳﺠﺎﺩ ﻣﻴﮑﻨ&#= 65194;. ﻭ ﺗﻨﻬﺎ ﺗﺸﻨﮕ&= #65264; ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﻤﺮﺍﺗﺐ ﮐﻤﺎﻝ ﻭﺟﻤﺎﻝ &= #65169;ﺮﺗﺮ ﻧﻮﻋﻰ ﺍﺷﺒﺎﻉ &= #65165;ﺣﻮﺍﻝ ﻗﺒﻠﻰ ﺍﺳﺖ.ﻭ ﻋ= ﺪﻡ ﺍﺷﺒﺎﻉ ﺑﺮﺍﻯ &= #65165;ﺣﻮﺍﻝ ﺑﺮﺗﺮﻯ' ﮐﻪ ﻫﻨ= ﻮﺯ ﺑﺪﺳﺖ ﻧﻴﺎﻣﺪ&#= 65257; </spa= n>ﮐﻪ ﺩﺭ ﺗﺰﮐA= 268;ﻪ ﻧﻔس ﺑﻴﺸﺘﺮ ﺩ&#= 65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺩ&= #65203;ﺖ ﻣﻴﺪﻫﺪ.ﭼﻮﻥ ﻫ&= #65268;ﭻﺍﺷﺒﺎﻋﻰ ﻋﻤﻠﺎ ﺍﺷﺒﺎﻉ &= #65261; ﺳﻴﺮﻯ ﻧﻴﺴﺖ'ﺑ&= #65248;ﮑﻪ ﺗﺸﻨﮕﻰ ﺑﻴﺸﺘ&#= 65198; ﺍﺳﺖ ﮐﻪ ﻧﺎﻡ ﺍ= ﺷﺒﺎﻉ ﻳﺎﻓﺘﻪﺍﺳﺖ.ﭼ&#= 65258; ﺩﺭ ﺍﺷﺒﺎﻉ ﻗﻬ&= #65240;ﺮﺍﺋﻰ ﻭﻣﺰﻳﺪ ﻓﺴﺎﺩ &= #65197;ﻭﺍﻥ ﺩﺭ ﮐﺎﺭﻫﺎﻯ ﺍ&= #65255;ﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﻭ ﻏ= ﻴﺮﺍﻟﻬﻰ'ﮐﻪ ﺑﺴﺘﮕﻰ ﻫﻨﺮ ﻣ&= #65166;ﺩﻯ ﺩﺍﺭﺩ. ﻭ ﻳﺎ ﺣﺘ= ;ﻰ ﺍﺷﺒﺎﻉ ﺗﮑﺎﻣ&#= 65248;ﻰ ﺗﺸﻨﮕﻰ &#= 65169;ﻴﺸﺘﺮ ﻳﺎﻓﺘﻦ ﺍﺳﺖ.ﻭ = ﻗﻄﻌﺎ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻳ&= #65254; ﻓﻄﺮﺕ ﺭﻭﺍﻧﻰ &= #65251;ﺎ'ﺩﺭ ﻣﻮﺿﻮﻉ ﺍﺷﺒﺎ&#= 65225; ﻭ ﻟﺬﺕ' ﺑﻬﺘﺮ ﺁ= ;ﻧﺴﺖ ﺍﺯ ﻧﻮﻉ(ﺍﺷﺒﺎ&= #65225; ﺗﮑﺎﻣﻠﻰ)ﻳﺎ ﻫ&= #65252;ﺎﻥ ﺗﺸﻨﮕﻰ ﺑﺎﺯ ﺑ&= #65268;ﺸﺘﺮ ﺗﮑﺎﻣﻠﻰ ﺑﺮﺍ&#= 65263; ﺗﻌﺎﻟﻰ ﺭﻭﺣی &#= 65170;ﮕﻮﺋﻴﻢ'ﮐﻪ ﺩﺭ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩﻯ ﺗﺠﻠّﻰ ﺷﺨﺺ ﺍ&#= 65267;ﻦ ﻣﻮﻓﻘﻴﺖ ﺍﺯ ﺧ&= #65194;ﺍﻭﻧﺪ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65203;ﺎﻟﻚ ﻣﻴﺮﺳﺪ ﻭﮔﺮﭼ&#= 65258;ﺍﻳﻦ ﺍﺷﺒﺎﻉ ﻫﺎ ﺃﺑ&= #65194;ﻯﻨﻴﺴﺘﻨﺪ'ﮐ= 5258; ﺩﺭ ﻫﻴﭻ ﺯﻣﺎﻧ&= #65264; ﺑﺤﺪّ ﻣﻄﻠﻖ ﺍ&#= 65207;ﺒﺎﻉ ﻧمی ﺮﺳﻨﺪ.ﻳﺎ= 5169;ﻤﺮﺣﻠﻪﺍﻯ ﮐﻪ ﺳﻴﺮﻯ ﻭﺍﻗ&= #65228;ﻰ ﺑﺎﺷﺪ.ﮐﻪ ﺩﺭ ﺍ= ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻧﻴﺰ ﻧﻴ&= #65204;ﺖ.ﻭ ﺩﺭﺍﻧﻮﺍﻉ ﻓﻮ&#= 65237; ﺑﺸﺮﻯ ﻧﻴﺰ ﻧﺨ&= #65262;ﺍﻫﺪ ﺑﻮﺩ.ﻣﮕﺮ ﻧﺰﺩ = ﺧﺪﺍﻭﻧﺪ ﻣﻄﻠﻖ ﺍﻟﻠﻪ'ﮐ&= #65258; ﺍﺷﺒﺎﻉ ﻭﺍﻗﻌ&#= 65264; ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #65261; ﺳﻴﺮﻯ ﻭﮐﺴﺐ ﻣ&= #65200;ﻳﺪ ﻟﺬﺕ ﻭﮐﻤﺎﻝ ﻭ&= #65183;ﻤﺎﻝ ﻧﺪﺍﺭﺩ. ﻭﺩﺭ ﻫ= ﺮ ﺣﺎﻝ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﺩﺭ= ﺷﺶ ﻭ᥼= 7;ﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ'ﺗﻨﻬﺎ ﺭﺍﻩ ﭼﻨﻴﻦ ﺍﺷ&= #65170;ﺎﻉ ﺗﮑﺎﻣﻠﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ ﻳﻌﻨﻰ ﮐﺴﺐ ﺗﺸ&= #65256;ﮕﻰ ﻭﺧﻮﺍﺳﺘﻦ ﺑﻴ&#= 65208;ﺘﺮ ﻭ ﺑﻬﺘﺮ ﻭ ﺑﺎﻟ= ﺎﺗﺮ'ﮐﻪ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺗﺎﺳﻄﺢ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻣ&= #65268;ﺘﻮﺍﻥ ﺑﺎﻟﺎ ﺭﻓﺖ.ﮔﺮ&= #64380;ﻪ ﺑﻴﻨﻬﺎﻳﺖ ﺷﻬ&#= 65262;ﺩﻫﺎﻯ ﻋﻘﻠﻰ ﺩﺭ ﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ ﺑﻬﻤﺮﺍ&#= 65257; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻫﺴﺖ.<o:p></o:p> ﻫﻨﺮ ﺍﺯ= ; ﺩﻳﺪ ﻣﺎﺩﻯ ﺟﺎﻥ ﺩﻯ = ﻭﻯ </spa= n>ﻭ ﺍﻣثاﻝ ﺍ᥾= 1;'ﻧﻮﻋﻰ ﺗﻌﺎﺩﻝ ﺍﻧﺮﮊ&#= 65263; ﻫﺎﻯ ﺑﺸﺮﻯ' ﺑﺎ= ﺷﺮﺍﻳﻂ ﺣﻴﺎﺗﻰ ﻭ ﻣﺤﻴ&= #65218; ﺯﻧﺪﮔﻰ ﺍﺳﺖ ﮔ&= #65262;ﺋﻰ ﺍﻧﺴﺎﻥ ﻣﻴﺨﻮ&#= 65165;ﻫﺪ'ﺑﺴﻄﺢ ﺁﺭﺍﻡ ﺑﺪﻭﻥ ﺗ&= #65188;ﺮﻙ ﻭﺗﮑﺎﻣﻞ ﺑﺮﺳ&#= 65194;. ﮐﻪ ﺍﺯ ﻫﻨﺮ ﺍﺷ= ﺒﺎﻉ ﺫﻭﻗﻰ ﻭ ﺁﺭﺍﻣ&= #65206; ﺭﻭﺍﻧﻰ ﺑﮕﻴﺮ&#= 65193;.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻧﺴ&#= 65166;ﻥ ﺑﺮﺍﻯ ﺍﻳﻦ ﺑﺠ&= #65260;ﺎﻥ ﻧﻮﻋﻰ ﻣﺘﻮﻟﺪ &= #65207;ﺪﻩ'ﮐﻪ ﺁﺭﺍﻡ ﻧﮕﻴﺮﺩ.&= #65261; ﻣﺪﺍﻡ ﺑﺴﻄﻮﺡ &= #65169;ﺎﻟﺎﺗﺮﻯ ﺷﻮﻕ ﺑﻴﺸﺘﺮﻯ &= #65255;ﺸﺎﻥ ﺑﺪﻫﺪ. ﺟﺎﻥ ﺩﻯ= ﻮﻯ ﻣﻴﮕﻮﻳﺪ'ﻋﻨﺼ&#= 65198; ﺟﻤﺎﻟی ﭽﻴﺰﻯ &#= 65193;ﺍﺧﻞ ﺗﺠﺮﺑﻪ ﺑﺸﺮﻯ &= #65255;ﻴﺴﺖ. ﻳﻌﻨﻰ ﺃﻣﺮﻯ ﺍ&= #65255;ﺘﺰﺍﻋﻰ ﺍﺯ ﺫﻫﻦ ﺧﻮﺩ'ﻳ= ﺎ ﺭﺳﻴﺪﻩﺍﺯ ﺧﺎ&#= 65197;ﺝ ﺍﺯ ﺗﺠﺮﺑﻪ ﻣﻴ&= #65170;ﺎﺷﺪ. ﭘس ﺍﻟﻬﺎﻡ ﺍﮔ&#= 65198; ﻫﻤﺎﻥ ﺍﺑﺪﺍﻉ &= #65195;ﻫﻨﻰ ﺑﺎﺷﺪ'ﺍﺯ ﺧﺎﺭ&= #65181; ﻣﺎﺩﻩ ﻭﺟﻮﺩ ﺍ&= #65255;ﺴﺎﻥ'ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65255;ﻴﺎﻣﺪﻩ ﻭ ﺑﺮﺗﺮ ﻏﻴﺒﻰ'= ﻭﻣﺪﺑّﺮﺍﻥ ﺭﻭﺣﻰ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ ﻣﻴﺒﺎﺷﺪ. ﺭﺍﺑ&= #65220;ﻪ ﻣﺎﺩﻯ ﺑﻴﻦ ﻫﻨ&= #65198; ﻭ ﻓﺮﻫﻨﮓ ﻭ ﺗﻤ= ﺪﻥ ﻭ ﺗﮑﻨﻮﻟﻮﮊﻯ' = ﺩﺭ ﻧﻈﺮ ﺟﺎﻥ ﺩﻯ ﻭ= ﻯ ﻣﺮﺗﺒﻂ ﺷﺪﻩ ﺍ&= #65203;ﺖ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻭﻟ&#= 65268;ﺎﻯ ﺍﻟﻬﻰ ﻭ ﺳﺎﻟﮑ&= #65166;ﻥ ﺁﻧﻬﺎ' ﺑﺮﺍﻯ ﻫ= ﻨﺮﻣﻨﺪ ﺍﻟﻬﻰ ﺭﺍﺑﻄﻪ &= #65191;ﻮﻳﺶ ﺭﺍ' ﻣﺤﻴﻂ ﻭ ﺩﻧ= ;ﻴﺎ ﻭ ﺣﺘﻰ ﺍﺯ ﺗﻤﺎ= ﻡ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65264; ﻭﻧﻮﻉ ﺑﺸﺮﻯ ﺧ&= #65262;ﺩ ﺧﺎﺭﺝ ﻣﻴﮕﺮﺩ&#= 65165;ﻧﻨﺪ ﻭ ﺣﺘﻰ ﺑﺎﻣﻮﺭ = ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺗﺮﺑﻴﺘﻬﺎﻯ &= #65183;ﺎﺭﻯ ﻭ ﻗﻮﺍﻋﺪ ﻭ ﻓﻮ= ﺭﻣﻮﻟﻬﺎﻯ ﻋﺮﻑ ﺟﺎﺭﻯ ﺩﺭ = ﻧﻈﺮ ﻧﻤﻰ ﮐﻨﻨﺪ'ﮐﻪ = ﺧﻮﺩﺭﺍ ﺑﺴﻄﺢ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﺁﻧﻬﺎ ﺑﺮﺳ&= #65166;ﻧﺪ.ﻭﻣﺎﻧﻨﺪ ﺟﺎﻥ ﺩﻯ ﻭﻯ'ﺭﺍ= ﺑﻄﻪ ﺑﺎ ﻣﺎﺩﻳّﺎﺕ &#= 65261;ﻣﺤﻴﻂ ﺭﺍ'ﺩﺭ ﮐﺎﺭ ﻫﻨ= ﺮ ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺩﺭ= ﻓﺮﻫﻨﮓ ﻭ ﻋﻘﻞ ﻭ ﻋﻠﻢ'ﻣ= ;ﺘﺸﺒث ﻭﻣﺤﮑﻢ ﺗﺮ ﻣﻴ&= #64401;ﻨﻨﺪ.ﭘس ﺷﺎﻧﺶ ﺗﻌﺎﻟﻰ &= #64400;ﻤﺘﺮ ﻣﻴﺸﻮﺩ.ﻫﻨﺮ ﺻ&= #65256;ﻌﺘﮕﺮ ﺑﺮﺍﻯ ﻣﺸﺘﺮﻯ &= #65261; ﭘﻮﻝ ﮐﺎﺭ ﺍﺳﺖ.= ﺗﻌﺎﻟﻰ ﺻﻨﻌﺘﻰ ﻧﺪﺍﺭ&#= 65193;.ﮔﺮﭼﻪ ﻇﺎﻫﺮ ﺑﻬﺘﺮﻯ &= #65193;ﺭ ﮐﺎﺭ ﻣﺪﺍﻭﻡ ﭘ&= #65268;ﺪﺍ ﻣﻴﮑﻨﺪ.<o:p></o:p> ﻣﺘﺨﺼﺼ= ﻴﻦ ﻫﻨﺮﻫﺎﻯ ﺯﻳﺒ&#= 65166;'ﺑﻴﻦ ﻫﻨﺮﻫﺎﻯ ﺯﻳﺒ&#= 65166;'ﺑﺎ ﻫﻨﺮﻫﺎﻯ ﺗﻄﺒ&#= 65268;ﻘﻰ ﺻﻨﻌﺘﻰ ﻭ ﻧﻔﻌ&= #65264; ﺗﻔﺎﻭﺕ ﻣﻴﮕﺬ&#= 65165;ﺭﻧﺪ. ﺟﻮﻥ ﺩﻯ ﻭﻯ ﻣﻴ= ﮕﻮﻳﺪ'ﺩﺭ ﺗﻤﺎﻡ ﺟﺎﻣﻌﻪ &= #65259;ﺎ'ﻫﻤﻴﺸﻪ ﻫﻨﺮ ﺑﺎ ﺻﻨﻌﺖ = ﻭ ﻋﻤﻞ ﻫﻤﺮﺍﻩ ﺑ&= #65262;ﺩﻩ ﻭ ﻧﻤﻴﺘﻮﺍﻥ ﻫ&= #65256;ﺮ ﺑﺮﺍﻯ ﻫﻨﺮ'ﻳﺎ = ﻫﻨﺮ ﺧﺎﻟﺺ ﺩﺍﻧﺴﺖ. = ﺍﻧﺴﺎﻥ ﺧﻮﺩﺵ ﺍﺳﺖ ﮐﻪ = ﺗﺠﺮﺑﻪ ﺯﻳﺒﺎ ﺭﺍ ﺍﻳﺠ&= #65166;ﺩ ﻣﻴﮑﻨﺪ.ﻭ ﺗﻤﺪ&= #65253; ﻭ ﻓﺮﻫﻨﮓ ﺁﻧﻬ&= #65166; ﺳﺎﺧﺘﻪ ﺗﺠﺮﺑ&#= 65268;ّﺎﺕ ﺧﻮﺩﺷﺎﻥ ﺑﻮﺩ&#= 65257; ﺍﺳﺖ ﻭﻯ ﺗﺠﺮﺑ&= #65258; ﺟﻤﺎﻟﻰ ﺭﺍ'ﻣﻈ&= #65260;ﺮ ﺣﻴﺎﺕ ﻭ ﻓﺮﻫﻨ&= #64403; ﻣﻴﺪﺍﻧﺪ' ﮐﻪ ﻫ= ﻤﺎﻥ ﺻﻨﻌﺖ ﻭ ﻓﻌّﻠ&#= 65268;ﺘﻬﺎﻯ ﺍﻓﺮﺍﺩ ﺟﺎﻣﻌ&#= 65258; ﺍﺳﺖ. ﻭﻯ ﺑﻴﻦ ﺯ= ;ﻳﺒﺎ ﻭﻧﺎﻓﻊ'ﻓﺮﻗﻰ &= #65239;ﺎﺋﻞ ﻧﻴﺴﺖ ﻭﻟﻰ ﺍﺯ = ﻧﻔﻊ ﻓﻮﺭﻯ ﻣﻴﮕﻮﻳ&#= 65194; </spa= n>ﻭ ﻧﻔﻊ ﺃﺑﺪA= 263; ﺩﺭ ﺗﮑﺎﻣﻞ ﻧﻮﻋﻰ &= #65197;ﻭﺡ ﻓﺮﺩﻯ. ﻭ ﻧﻴﺰﻫ= ﻨﺮ ﺯﻳﺒﺎ ﺭﺍ ﺍﺭﺯ&= #65205; ﻭﻧﻔﻊ ﺗﺮﺑﻴﺘ&#= 65264; ﻋﺎﻟﻰ ﻣﻴﺪﺍﻧ&#= 65194;. ﻭﻟﻰ ﻣﻴﺪﺍﻧﻴ&#= 65250;' ﮐﻪ ﺗﺮﺑﻴﺘﻬﺎ &= #65259;ﻤﻴﺒﺸﻪ ﻣثبت ﻧﻴﺴﺘﻨʋ= 94; ﮐﻪ ﺗﺮﺑﻴﺖ ﺑﺪ ﻭﺍ&= #65197;ﺗﺠﺎﻋﻰ ﻭﻭﺣﺸﻴﺎﻧﻪ ﻫ&#= 65252;ﻴﺸﻪ ﻫﺴﺖ. ﺑﻬﺘﺮﻳﻦ = ﻧﻔﻊ ﻫﻤﺎﻥ ﺗّﮑﺎﻣ= 5246; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65259;ﻨﺮﻣﻨﺪ ﻭ ﻫﻨﺮ ﺩﻭﺳﺖ ﻭ= ﺗﮑﺎﻣﻞ ﺟﻮ ﺑﺎﻳﺪ ﺑﺎﺷ&= #65194;. ﺍﻣﺎ ﺍﮔﺮ ﻋﻤﻞ = ﻫﻨﺮ ﺻﻨﻌﺘﻰ ﻭ ﺗﮑﻨ&= #65268;ﻚ ﺩﺍﺭﺩ'ﮐﻪ ﺑﺮﺍ&= #65263; ﻧﻔﻊ ﻓﻮﺭﻯ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭ ﺟﺎﻥ ﺩﻯ ﻭﻯ ﺍﺯ= ﺗﺪﺍﺧﻞ ﻓﻨﻮﻥ ﺯﻳﺒﺎ ﻭ&= #65255;ﺎﻓﻊ ﺩﺭﻫﻢ ﻣﻴﮕﻮﻳ&#= 65194;.ﻟﺬﺍ ﻫﻨﺮﺭﺍ ﺟﺰﺋﻰ &= #65165;ﺯ ﺻﻨﻌﺖ ﻣﻴﺪﺍﻧ&#= 65194;'ﮐﻪ ﺯﻳﺒﺎﺷﻨﺎﺳﺎ= 5253; ﺍﻳﺪﺁﻟﻴﺴﺖ ﻭ &= #65175;ﮑﺎﻣﻞ ﻃﻠﺐ ﺭﻭﺡ ﻋﮑس &= #65153;ﻥ ﻣﻴﮕﻮﻳﻨﺪ .<o:p></o:p></span= > ﺩﺭ ﻣᤨ= 1;ﺘﺐ ﭘﺮﺍﮔﻤﺎﺗﻴﺴ= 5250;'ﺭﺑﻂ ﻫﻨﺮ ﺑﺎ ﺯﻧﺪﮔ&= #65264; ﻣﺎﺩﻯ ﺑﻴﺸﺘﺮ &= #65165;ﺳﺖ.ﻭﺗﻨﻬﺎ ﺯﻧﺪﮔﻰ ﺭﻧﮓ ﺯ&= #65267;ﺒﺎﺋﻰ ﻣﻴﺪﻫﺪ'ﻭ ﺍﻳﻦ = ﺍﺩﻋﺎﻯ ﺟﺎﻥ ﺩﻯ ﻭﻯ ﺩﺭ= ﺳﺖ ﻧﻴﺴﺖ'ﮐﻪ ﻣﻴﮕ&= #65262;ﻳﺪ ﺗﺠﺮﺑﻪ ﺟﻤﺎﻟ&#= 65264;'ﺗﻨﻬﺎ ﻳﻚ ﭘﺪﻳﺪﻩ'ﻫﻤ&= #65198;ﺍﻩ ﺑﺎ ﻧﻮﻋﻰ ﺍﺩﺭ&= #65165;ﻙ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻓﻌ&= #65166;ﻟﻴّﺖ ﺟﻤﺎﻟﻰ ﺧﻮﺩ ﻳ&= #65242; ﻭﻇﻴﻔﻪ ﻧﻮﻋﻰ &= #65261; ﻓﻄﺮﻯ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ. ﭼﻮﻥ ﻭﻯ ﺯﻳﺒﺎ&= #65163;ﻰ ﺍﻟﻬﻰ ﻭﻣﺮﺍﺗ&#= 65168; ﺫﻭﻕ ﺑﺮﺗﺮﮐﺎ&#= 65251;ﻠﺎﻥ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭ ﻧ= ﻈﺮ ﻧﺪﺍﺭﺩ.ﻭﺗﻨﻬ&#= 65166; ﺯﻧﺪﮔﻰ ﮐﻨﻮﻧ&#= 65264; ﺍﻧﺴﺎﻥ &#= 65175;ﻮﺟّﻪ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺳﺘ= ﺎﻳﺶ ﻫﻨﺮ'ﺗﻨﻬﺎ ﻧﻮ&= #65227;ﻰ ﻫﺸﻴﺎﺭﻯ ﻭ ﺷﻌ&= #65262;ﺭﻯ ﺿﻤﻦ ﺗﺠﺮﺑﻪ ﺣ&= #65204;ّﻰ ﺍﺳﺖ.ﻭ ﻫﻨﺮ ﺭﺍ= ﻳﻚ ﻧﻮﻉ ﺯﻧﺪﮔﻰ ﻓ&= #65208;ﺮﺩﻩ ﻭﻣﻨﻈّﻢ ﻣﻴﺪ= 5165;ﻧﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺯﻧﺪ&#= 64404;ﻰ ﺑﻬﺮ ﺷﮑﻞ ﺁﻥ'ﺑ= ﺎﻳﺪ ﺯﻣﻴﻨﻪ ﺳﺎﺯ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﻭ ﺃﺑﺪﻯ = ﺑﺎﺷﺪ.ﻭﺍﻟّﺎ ﺍﺗﻠﺎﻑ ﺗﻠﺎﺵ&#= 65259;ﺎ ﻭ ﻋﻤﺮ ﻣﻴﺒﺎﺷ&= #65194;.ﮐﻪ ﻋﻤﺮ ﻣﻬﻤﺘﺮﻳ&#= 65254; ﻧﻌﻤﺖ ﺍﻟﻬﻰ ﻭ&= #65219;ﺒﻴﻌﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﻭ<= /span> </spa= n>ﻧﻴﺰ ﭘﺮﺳﺘʌ= 06; ﻣﺎﺩﻳﺎﺕ ﻭ ﺩﻭﺭﻯ ﺍﺯ ﺟﻬ= ﺎﻥﻤﻌﻨﻰ ﻭﻭﮐﻤﺎﻝ ﻭﺗﮑ&#= 65166;ﻣﻞ ﺃﺑﺪﻯ'ﻭﻫﻤﺴﻔ&#= 65198;ﻯ ﺑﺎﺟﺮﻳﺎﻥ ﻫﺴ&#= 65176;ی ﺨﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ&= #65247;ﻰ ﺑﺎﺯ ﻧﻤﻴﺘﻮﺍ&#= 65253; ﻫﻨﺮ ﺭﺍ ﺍﺯ ﺯﻧ= ﺪﮔﻰ ﺟﺪﺍ ﮐﺮﺩ.ﺑﺮﺍ&= #65263; ﺭﺷﺪ ﻃﻔﻞ ﻭ ﺍﺣ= ﺴﺎس ﺍﻭ'ﻭ ﺭﺳﺎﻧﺪﻥ = ﺗﺎ ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264;' ﻭ ﻧﻴﺰﺑﺮﺍﻯ ﮐ&= #65166;ﻣﻠﺎﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ' ﺑﺮﺍﻯ ﺍﺭﺍﺋﻪ &= #65255;ﻈﺮﻳّﺎﺕ ﻋﻘﻠﻰ ﺟﺪﻳﺪ'ﺩ&= #65197;ﻇﺎﻫﺮﻯ ﺯﻳﺒﺎ ﻭ ᥶= 3;ﺎﻟﺐ ﻧﻈﺮ ﺩﻳﮕﺮﺍﻥ'&= #65169;ﺨﺼﻮﺹ ﻣﺴﺘﻌﺪﺍﻥ ﺗﮑ&#= 65166;ﻣل ﻤﻴﺨﻮﺍﻫﻨﺪ ﺩ&#= 65197;ﺭﻭﺍﻥ ﺩﺭﻣﺎﻧﻰ ﻧﻴﺰ &= #65255;ﻘﺶ ﻫﻨﺮ ﻭﺯﻳﺒﺎﺋ&#= 65264; ﺍﻧﮑﺎﺭ ﻧﺎﭘﺬ&#= 65267;ﺮ ﺍﺳﺖ.ﮔﺮﭼﻪ ﻫﻨ&= #65198; ﻭ ﺯﻳﺒﺎﺋﻰ ﻓﺮ&= #65267;ﺒﻨﺪﻩ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ ﺳﺎﻟﻚ ﻭﻏﻴﺮ ﺍ&= #65247;ﻬﻰ ﻣﻴﺸﻮﺩ.ﻭ ﺩﺭ ﻧ= ﺘﻴﺠﻪ ﺑﻴﺸﺘﺮ ﺑﺪﻧﻴ&#= 65166; ﻭ ﺟﻬﺎﻥ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺧﻮﺩ ﭼﺴﺒﻴﺪﻩ &= #65261;ﺳﺘﻢ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺧﻮ&= #65193;ﺧﻮﺍﻫﻰ ﺧﻮﺩﺭﺍ ﺗﻘﻮﻳ&#= 65174; ﻣﻰ ﻧﻤﺎﻳﻨﺪ<sp= an dir=3DLTR>.ﻭﺩﺭ ﻧﺘﻴﺠﻪ ﻗﻬﻘﺮ&#= 65165;ﻯ ﺭﻭﺣﻰ ﻭﮐﺎﺭﻣ&#= 65166;ﻫﺎﻯﭘﺶ ﺍﺯ ﻣﺮﮒ ﺑﻨﺴﺦ = ﻭﻣﺴﺦ ﻭ ﺑﺪﺗﺮ ﻧﻴﺰ ﺩ= ﻭﭼﺎﺭ ﻣﻴﮕﺮﺩﻧﺪ.ﮐﻪ &= #65175;ﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ&= #65153;ﻳﻨﺪﻩ ﻫﺎ ﺍﺳﺖ. ﺯﻳﺮﺍ= ﻋﺎﻗﺒﺖ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﺑﻨﻮﻉ ﺑﺸﺮﻯ'ﻭ = ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ&= #65197;ﺳﻴﺪﻥ ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ.ﮐﻪ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺍﻟﻬﻰ ﺧﻮﺍﺳﺘ&#= 65258; ﺍﻟﻬی اﺳﺖ. ﻭﻧ&#= 65260;ﺎﻳﺖﻣﻔﻬﻮﻡ</spa= n> </spa= n>ﺯﻳﺒﺎﺋﻰ ﺩʋ= 97;ﺍﺣﻮﺍﻝ ﻭﺭؤﻳﺎ ﻫﺎﻯ ﺸ&#= 65260;ﻮﺩﻯ ﺳﺎﻟﮑﺎﻥ ﻮﮐﺎ&#= 65251;ﻠﺎﻥ ﻤﻴﺒﺎﺷﺪ. ﮔﺮﭼ&= #65258; ﺯﻳﺒﺎﺋﻰ ﻫﺎﻯ &= #65251;ﺎﺩﻯ'ﺑﺮﺣﺴﺐ ﺫﻭﻕ ﺍﻧﺴﺎﻥ ﺑ&= #65208;ﺮﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ'ﮐ&= #65258; ﻓﺮﻳﺒﻨﺪﻩ ﻭ ﻗ&= #65260;ﻘﺮﺍ ﺑﺮ ﻣﻴﺒﺎﺷﺪ.ﺍ&= #65267;ﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﻭﺗ&= #65184;ﻠّﻴﺎﺕ ﺷﻬﻮﺩﻯ'ﺑﺮﺍﻯ &= #65175;ﮑﺎﻣﻞ ﻫﻨﺮﻣﻨﺪ ﺍﻟﻬ&#= 65264;' ﻫﺪﺍﻳﺘﻰ ﺑﺮﺍ&#= 65263; ﺧﻠﻖ ﻧﺎﺳﻮﺗﻰ &= #65169;ﺸﺮﻯ ﺍﺯ ﺃﻣﺮ ﺯﻳﺒﺎ = ﻣﻴﺒﺎﺷﺪ.ﻟﺬﺍ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ'&= #64400;ﻪ ﻫﻨﺮ ﻫﻤﻴﺸﻪ ﻣ&= #65228;ﺎﺩﻝ ﺻﺎﺣﺒﺶ ﻧﻴﺴﺖ'&= #64380;ﻮﻥ ﻣﺪﺑّﺮﺍﻧﻰ ﺍ= 5247;ﻬﻰ ﺩﺭ ﺍﻧﺴﺎﻥ ﻭﻫ&= #65256;ﺮﻣﻨﺪ ﻫﺴﺖ. <o:p></o:p> ﺑﻘﻮﻝ= ; ﻓﻮﻟﻮﺑﺮت </spa= n>ﻫﻨﺮ ﻣﻄﺎﺑʌ= 38; ﺻﺎﺣﺒﺶ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﻣ&= #65188;ﺼﻮﻟﻰ ﻏﻴﺮ ﻣﺸﺨﺺ' ﻭﻣ= ﻮﺿﻮﻋﻰ ﺟﺪﺍ ﺍﺯ ﺻﺎﺣﺒ&= #65206; ﻣﻴﺒﺎﺷﺪ ﻭ ﻳﺎ = ﻣﻴﮕﻮﻳﺪ'ﮐﺎﺭ ﻫﻨﺮﻣﻨﺪ ﻣﺎﻧ&#= 65256;ﺪ ﮐﺎﺭ ﺧﺪﺍﻭﻧﺪ &= #65165;ﺳﺖ' ﮐﻪ ﻫﻤﻪ ﺟﺎ ﺣﺎ= ﺿﺮ ﺍﺳﺖ ﻭﻟﻰ ﻧﺎ ﭘ= ﻴﺪﺍ. ﺧﺪﺍﻭﻧﺪ ﺧﺎﺭ&#= 65181; ﺍﺯ ﻫﺴﺘﻴﻬﺎ'ﺧ&= #65166;ﻟﻖ ﺍﻭﻟﻴﻪ ﻫﺴﺘﻰ &= #65259;ﺎ ﺍﺳﺖ.ﻭﻟﻰ ﺧﺪﺍ&= #65261;ﻧﺪ ﺩﺍﺧﻞ ﻫﺴﺘﻰ ﻫ&= #65166;'ﻫﻤﺎﻥ ﺧﻮﺩ ﻫﺴﺘﻰ ﺍﺳ&= #65174;.ﻭﺑﻘﻮﻝ ﻣﺤﻤﺪ ﺩﻫﺮﻭﻃ&#= 65170;ﻴﻌﺖ ﻫﻤﺎﻥ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﺳﺖ. ﻳﺎ ﻧﺎﻡ ﺩ= ;ﻳﮕﺮﻯ ﺑﺮﺍﻯ ﺍﻭ.ﻭ ﭘس = ﺍﺯ ﺗﮑﺎﻣﻠﺎﺕ ﻣﻮ&#= 65183;ﻮﺩﺍﺕ ﻫﺴﺘﻰ'ﮐﻪ ﺩﺭ ﻓ= ﻠﺴﻔﻪ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺻ&= #65166;ﺣﺐ ﻧﺎﻡ (ﺍﻟﺨﺎﺭﺝ = ﻭ ﺍﻟﺪﺍﺧﻞ)ﮔﻔﺘ&#= 65258;ﺍﻧﺪ.ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺍﻟﺨ&#= 65166;ﺭﺝ'ﻫﻤﺎﻥ ﺧﺪﺍﻭﻧﺪ(ﻫﻮ)ﺍ&= #65203;ﺖ'ﮐﻪ ﺧﻮﺩ ﺧﺎﻟﻖ ﻭ ﺻ= ﺎﺩﺭ ﮐﻨﻨﺪﻩ ﺧﺪﺍﻭ&#= 65255;ﺪ(ﺍﻟﻠﻪ) ﺃﻫﻮﺭﻣﺰﺩﺍ ﻣ&#= 65268;ﺒﺎﺷﺪ. ﻟﺬﺍ ﻫﻤﻪ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﺿﻤﻦ ﺧﺪﺍﻭﻧﺪ &= #65165;ﻟﺪﺍﺧﻞ ﻫﺴﺘﻨﺪ.ﮐﻪ ﻗﺪ&= #65197; ﺧﻮﺩﺭﺍ ﻧﻤﻴﺪ&#= 65165;ﻧﻨﺪ.ﻭ ﻫﻨﺮﻣﻨﺪ ﻫﺮﭼ&#= 65258; ﻫﻨﺮﻧﻤﺎﺋﻰ ﮐ&#= 65256;ﺪ' ﺗﻨﻬﺎ ﻣﺤﺼﻮﻝ &= #65191;ﻮﺩ ﺍﻭ ﻧﻴﺴﺖ.ﺑﻠﮑ&= #65258; ﮐﻤﻚ ﻭﻫﺪﺍﻳﺖ &= #65251;ﺪﺑﺮﺍﻥ ﺍﻟﻬﻰ'ﻭﺣﺘﻰ ﻣ&= #65262;ﺟﻮﺩﺍﺕ ﺩﻳﮕﺮ ﻃﺒﻴﻌﺖ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ﻫﻨﺮﻣﻨﺪ ﺩﺭ = ﻋﻤﻞ ﻭ ﺻﻨﻌﺖﺧﻮﺩ'ﺗ&= #65252;ﺮﻳﻦ ﻭﺗﮑﺮﺍﺭ ﺗﺠﺮ&#= 65169;ﻪﺩﺍﺭﺩ'ﻭ ﺑﺘﺪﺭﻳﺞ ﺍﺯ ﻟ&= #65188;ﺎﻅ ﺻﻨﻌﺘﻰ ﻧﺰﺩﻳ&#= 65242; ﺑﮑﻤﺎﻝ ﺍﻓﻘﻰ &= #65251;ﻴﺸﻮﺩ.ﻭﻟﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﻫ&= #65256;ﺮﻣﻨﺪ ﺍﻟﻬﻰ ﻗﺴﻤﺖ ﺃ&= #65227;ﻈﻢ ﻫﻨﺮ ﺧﻮﺩﺭﺍ ﺍ&= #65199;ﺧﺪﺍﻭﻧﺪ ﻣﻴﺪﺍﻧﺪ. ﺯﻳﺮ&= #65165; ﺧﻮﺩﺷﺎﻥ ﻧﻴﺰ &= #65175;ﺎ ﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ'&= #65165;ﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65193;ﺭ ﺳﻄﺢ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻣﻴﺒﺎﺷﻨﺪ. ﺁﻧ&= #64381;ﻪ ﺍﺯ ﺧﻮﺩ ﻫﻨﺮﻣ&= #65256;ﺪ ﻫﺴﺖ.ﺗﻤﺮﻳﻨﺎ&#= 65173; ﻭ ﺗﻨﺰﻳﻠﺎﺕ ﻣ&= #65256;ﻄﻘﻰ ﻭ ﺑﻴﺎﻧﻰ ﻭ ﺍﺩ= ﺍﺋﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﻭ = ﺁﻧﭽﻪ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺍﺳﺖ'ﺍﺯ = ﻃﺮﻳﻖ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﺩﺍﺭﻩ ﮐﻨﻨﺪﻩ ﺭﻭﺍﻥ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ'= 5261; ﺫﻫﻦ ﺧﻮﺩ ﺁﮔﺎ&= #65257;'ﻭﺗﻦ ﺍﻭﺭﺍ ﺩﺭ ﺣﺮﮐ&= #65166;ﺕ ﺗﺄﻣﻴﻦ ﻣﻴﮑﻨ&#= 65194;. ﻟﺬﺍ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﻫﺮﺍﻧﺴﺎﻥ ﻭﻣ&#= 65262;ﺟﻮﺩﻯ'ﻳﻚ ﻣﻮﺟﻮﺩﻯ ﺭﻭﺣ&#= 65264; ﻭﺍﻟﻬﻰ ﻭ ﻧﺎﭘ&= #65268;ﺪﺍﻯ ﻏﻴﺮ ﻣﺎﺩﻯ ﺍﺳ&= #65174;. ﮐﻪ ﺗﻨﻬﺎ ﺻﺎﺣ&= #65168; ﺟﺴﻢ ﺍﻳﻦ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﺭﺍ'ﺑﺎ ﻓ= ﺴﺎﺩ ﻭﺑﺪﮐﺎﺭﻯ ها = 5165;ﺗﻠﺎﻑ ﮐﺮﺍﻣﺎﺕ ﻭ ﺍﻣ&= #64401;ﺎﻧﺎﺕ ﻭ ﺍﻧﺮﮊﻯ ﻫﺎﻯ = ﺣﻴﺎﺗﻰ'ﻣﻔﻴﺪ ﺯﻧﺪﮔﻰ ﮐﻨﻮﻧ&#= 65264; ﻭ ﺩﺭ ﺳﻄﺢ ﻧﻮﻉ= ﺑﺸﺮﻯ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﻳ&= #65166; ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'= ﮐﺮﺍﻣﺎﺕﺧﻮﺩ= 5197;ﺍ ﺑﻴﺸﺘﺮ ﻣﻴﮑﻨ&#= 65256;ﺪ.ﮐﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺧﻮﺩﺭﺍ'ﺍﺯ ﻧﻘ&= #65220;ﻪ ﺻﻔﺮ ﻧﻴﺮﻭ'ﺑﮑ&= #65252;ﺎل اﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&#= 65198;ﺳﺎﻧﻨﺪ.ﮐﻪ ﺍﺯ ﻧﻮﻉ ﺣﻴﻮﺍ&= #65255;ﻰ ﺑﻴﻚ ﻣﻮﺟﻮ= ;ﺩ ﺍﻟﻬﻰ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻣﻴﺮﺳﺪ. = ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻭﻟﺎﻳﺘﻬﺎﻯﺴ= 5248;ﻮﮐﻰ' ﺑﺨﺼﻮﺹ ﺩﺭ ﻭﻟ&= #65166;ﻳﺖ ﺷﺸﻢ ﻣﺤﻤﺪﻯ ﻭ = ﺭﺳﻴﺪﻥ ﺑﻘﺎﺋﻢ ﻧﻮﻉ ﺑ&= #65208;ﺮ'ﻭﺣﺘﻰ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺳ&= #65252;ﺒﻮﻝ ﻧﻮﻉ ﺑﺮﺗﺮ ﺑﻌ&= #65194;ﻯ ﻣﻴﺮﺳﺪ.ﻭ ﺗﻘﺪ&= #1587; ﺍﻧﺴﺎﻧﻬﺎﻯ ﻣ&#= 65240;ﺪس ﻭ ﻗﺪﻳﺴﺎﻥ ﺗﻨ&= #65260;ﺎ ﺍﺯ ﺍﻳﻦ ﻧﻈﺮ ﻣ= ﻘﺪس ﻫﺴﺘﻨﺪ'ﮐﻪ ﺍﻳ&= #65254; ﻫﻤﺎﻧﻰ ﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﻭﺍﻟﻬ&#= 65264; ﺑﺮﺗﺮ ﺧﻮﺩﺭﺍ &= #65267;ﺎﻓﺘﻪﺍﻧﺪ.ﻭ ﺩﺭﺭؤﻳﺎ ﺷﻬﻮ= 5193; ﮐﺮﺩﻩﺍﻧﺪ .ﻭﻧ&= #65258; ﺑﺎ ﺍﻋﻤﺎﻝ ﻋﺒ&= #65166;ﺩﻯ'ﮐﻪ ﺗﻈﺎﻫﺮ ﺁﻧﻬﺎ &= #65169;ﺠﺎﻯ ﺗﮑﺎﻣﻞ ﻗﻬﻘﺮ&#= 65165; ﺳﺎﺯﻯ'ﻭ ﺍﺻﻄﻠ&= #65166;ﺣﺎ ﺷﺮﻙ ﺑﺨﺪﺍ ﻭ ﺑ= ﻨﺎﻡ ﺧﺪﺍ ﺍﺳﺖ.ﻭ ﻟﺬ= ﺍ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﺳﺖ'ﮐﻪﮐﺴﻰ ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﺧﺎﺭﺝ ﺍﺯ ﺁﻣﻮ&= #65199;ﺷﻬﺎ ﻭ ﺗﻤﺮﻳﻨﺎﺕ ﻭ = ﺗﺠﺮﺑﻴّﺎﺕ ﺧﻮﺩ'ﺧﻠﻖ ﺃﺷﺮ&= #65263; ﮐﻨﺪ.ﻭ ﺧﺎﺭﺝ ﺍ= ﺯ ﻗﺪﺭﺕ ﺧﻮﺩ' ﺷﺎ= ﻳﺴﺘﮕﻰ ﺍﺭﺍﺋﻪ ﺑﺪﻫﺪ.&= #64400;ﻪ </spa= n>ﻗﺒﻠﺎ ﻣﺤﺎʌ= 45; ﺑﻨﻈﺮ ﻣﻴﺮﺳﻴﺪﻩ.ﺩﺭ &= #65165;ﻳﻦ ﺣﺎﻟﺖ ﺍﺳﺖ'ﮐﻪ = ﺃثر ﻫﻨﺮﻯ ﻣﺴﺘﻘﻴ&#= 65252;ﺎ ﺑﺸﺨﺺ ﻣﻨﺴﻮﺏ &= #65255;ﻤﻰ ﺑﺎﺷﺪ.ﺑﻠﮑﻪ ﺗ&= #65170;ﻠﻮﺭ ﺯﻧﺪﮔﻰ ﻫﻨﺮﻣ&#= 65256;ﺪ ﻣﻴﮕﻮﻳﻨﺪ.ﮐﻪ &= #64380;ﻨﻴﻦ ﺗﺒﻠﻮﺭ ﻭ ﭘﺎﮐ&= #65264; ﺷﺨﺼﻴّﺖ ﻭ ﺁث= 575;ﺭ ﻫﻨﺮﻯ ﺍﻭ'ﺩﺭ ﮐ= ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺗﺰﮐﻴﻪ &= #65197;ﻭﺍﻥ ﮐﺮﺩﻩ.ﻭ ﺗﺮﻙ ﺭ= ﻭﺍﻥ ﻓﺎﺳﺪ ﻭﭘﺮﻋﻘ&#= 65194;ﻩ ﺣﻴﻮﺍﻧﻰ ﻭﺑﺸ&#= 65198;ﻯ ﺧﻮﺩﺭﺍ ﻧﻤﻮﺩ&#= 65257;ﺍﻧﺪ. ﺯﻳﺮﺍ ﻫﺮﭼﻪ ﺁ&= #65167; ﭘﺎﻙ ﺩﺭ ﺍﺳﺘﺨ&= #65198; ﭘﺮ ﻟﺠﻦ ﺍﺿﺎﻓ&= #65258; ﮔﺮﺩﺩ'ﻫﺮﮔﺰ ﺁ&= #65167; ﺍﺳﺘﺨﺮ ﭘﺎﻙ ﻧ&= #65192;ﻮﺍﻫﺪ ﺷﺪ.ﻣﮕﺮ ﺗﺨﻠﻴ&= #65258; ﻟﺠﻦ ﻫﺎ ﻗﺒﻠﺎ = ﻭﮐﺎﻣﻠﺎ'ﻭ ﺑﻄﻮﺭ ﺟﺪﻯ ﺗﺎ = ﺣﺪّ ﮐﻔﺎﻳﺖ ﺍﺯ ﻧﻈ&= #65198; ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ &= #65211;ﻮﺭﺕ ﮔﻴﺮﺩ. ﻭﺍﻳﻦ ﮐ= ﺎﺭ ﺩﺭ ﺭﻭﺍﻥ' ﺑﻴﺮ= ﻭﻥ ﺍﻭ ﻭﺟﻮﺩ ﻣﺎﺩ&= #65263; ﺍﻧﺴﺎﻥ ﺻﻮﺭﺕ &= #65251;ﻴﮕﻴﺮﺩ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺩ&= #65197; ﻫﻨﺮﻣﻨﺪﺍﻥ ﻏ&#= 65268;ﺮ ﺍﻟﻬﻰ ﻣﻠﺎﺣﻈ&#= 65258; ﻣﻴﮕﺮﺩﺩ'ﻗﺴﻤ&#= 65174; ﺑﻴﺸﺘﺮﻯ</sp= an> &#= 65165;ﺯ ﺧﻮﺩ ﻭﺯﻧﺪﮔﻰ &= #65261;ﺗﺠﺎﺭﺏ ﺧﻮﻳﺶ ﻣﺎﻳﻪ ﻣ&= #65268;ﮕﻴﺮﻧﺪ.ﮐﻪﺍ= 5175;ﻔﺎﻗﺎ ﺩﺭ ﺯﻧﺪﮔﻰ ﺑﺮ&= #65165;ﻯﺁﻧﻬﺎ ﺩﺳﺖ ﺩﺍﺩﻩ ﺍﺳ&= #65174; ﻭ ﺁثاﺭ ﻫﻨﺮﻯ= 5153;ﻧﺎﻥ ﺑﺴﻮﻯ ﮐﻤﺎﻝ ﻧ&= #65252;ﻴﺮﻭﺩ ﮔﺮﭼﻪ ﺩﺭ ﻧﻈﺮ = ﺑﺮﺧﻰ ﺯﻳﺒﺎﺗﺮ ﺍﺳﺖ. = ﺯﻳﺮﺍ ﺁﻧﺎﻥ ﻋﺎﺩﺕ ﺑ&= #65200;ﻳﺒﺎﺋﻰ ﺃثاﺭ ﻫﻨﺮﻣﻨA= 194;ﻯ ﺭﺍ ﮐﺮﺩﻩﺍﻧﺪ &= #65261;ﻧﻪ ﺑﻤﺤﺘﻮﻳﺎﺕ ﺁ&#= 65251;ﻮﺯﻧﺪﻩ ﻭ ﻋﻘﻠﻰ ﺁثاﺭ= 5259;ﺮ ﻫﻨﺮﻣﻨﺪ . ﻭ ﻧﺒ= ;ﺎﻳﺪ ﺯﻳﺒﺎﺋﻰ ﻫﺎﻯ &= #65259;ﻨﺮﻣﻨﺪ ﻓﺎﺳﺪ ﺭﻭﺍﻥ ﺭ&= #65165;'ﺯﻳﺒﺎ ﺩﺍﻧﺴﺖ ﻭ ﺍﮔﺮ = ﺯﻳﺒﺎ ﺩﻳﺪﻩ ﺷﺪ'ﮐﻪ ﺃ= ﻏﻠﺐ ﺑﺮﺍﻯ ﻫﻤﻪ ﻫﻨ&= #65198;ﻣﻨﺪﺍﻥ'ﮔﺮﻭ= 5259;ﻰ ﺳﺘﺎﻳﺶﮔﺮ ﻫﺴ&#= 65174;.ﭼﻮﻥ ﺑﺨﺎﻃﺮ ﺁﻟﻮﺩ&#= 64404;ﻰ ﻭﻫﻢ ﻋﻘﺪﻩ ﺑﻮ&= #65193;ﻥ ﺗﻤﺎﺷﺎﭼﻴﺎﻥ &#= 65153;ثاﺭ ﻫﻨﺮﻯ'ﻭ ﺗﺸﺎﺑ&= #65258; ﺑﺎ ﻋﻘﺪﻩ ﻫﺎﻯ = ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺍ&= #64404;ﺮ ﻫﺮ ﭼﻴﺰﻯ ﻭﺍﻗ&= #65228;ﻰ'ﺑﺎﺯ ﺣﻘﺎﻳﻖ ﻧﻴﺎﻣ&#= 65194;ﻩ ﺑﺮﺗﺮ ﺩﺍﺭﺩ'ﮐ&= #65258; ﺩﺭﺁﻳﻨﺪﻩ &#= 65169;ﺎﻳﺪ ﺑﻬﺘﺮ ﻭﮐﺎﻣﻞ &= #65175;ﺮ ﺷﻮﺩ.ﭘس ﻫﻨﺮﻫ&#= 65166; ﻧﻴﺰ ﺑﺎﻳﺪ ﺍﺯ = ﻧﻔس ﮐﻞّ ﻧﻮع ﺒﺸﺮ= 5263;' ﻭﺳﻄﺢ ﻋﻘﻞ ﻭ ﺫ= ﻭﻕ ﺭﺏّ اﻟﻨﻮﻉ ﺑ= 5208;ﺮﻯ'ﺑﺎﻳﺪ ﮐﻤﻚ ﻭ ﺍﻟﻬﺎﻡ = ﻭ ﺍﻣﺪﺍﺩ ﮔﺮﻓﺘ&#= 65258; ﺷﺪﻩ ﺑﺎﺷﺪ. ﺗﺎ= ﻫﻨﺮﻯ ﭘﺎﻙ ﺭﻭﺍﻥ ﻭ ﺩ= ﺍﺭﺍﻯ ﺍﺭﺗﺒﺎﻁ ﻣﺴﺘ&#= 65240;ﻴﻢ'ﻭ ﺑﺪﻭﻥ ﺁﻏﺸﺘﮕ&#= 65264; ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﻧﻔس ﮐﻞّ ﻗﺎﺋ= 5250; ﻧﻮﻉ ﺑﺸﺮ ﺭﻭﺡ = القُدُس ﺍﻟﮕﻮﻯ ﻧﻬﺎﺋ&#= 65264; ﮐﻤﺎﻝ ﻣﻴﺴّﺮ &#= 65169;ﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺑﺘ= ﻮﺍﻧﺪ ﺣﻘﺎﻳﻖ ﻫﻨﺮﻯ &= #65165;ﺭﺍﺋﻪ ﺑﺪﻫﺪ.ﻭﻧﻪ ﺗﻨ&= #65260;ﺎ ﻭﻗﺎﻳﻊ ﻫﻨﺮﻯ'&= #64400;ﻪ ﺟﻨﺒﻪ ﺍﺗّﻔﺎ= 5239;ﻰ ﻭﺑﺎﺯﻯ ﺭﻧﮕﻬ&#= 65166;'ﻭ ﺑﺼﻮﺭﺕ ﻣﻮﺯﺍ&#= 65163;ﻴﻚ ﺩﺭﺁﻣﺪﻥ ﺑﻮﺩ&#= 65257; ﺑﺎﺷﺪ .<o:p></o:p> ﻫﻨﺮ ﻫﻨ= ;ﺮﻣﻨﺪﺍﻥ ﻏﻴﺮ ﺍﻟﻬﻰ ﻭ ﺁ= ﻟﻮﺩﻩ ﺭﻭﺍﻥ'ﻭ ﻳﺎ ﻫﻨ= ﺮﻣﻨﺪﺍﻥ ﭘﺎﻙ ﺭﻭﺍﻥ ﻭ ﺍ= ﻟﻬﻰ ﺷﺪﻩ'ﻫﺮﭼﻪ ﺍﺭ&= #65165;ﺋﻪ ﻫﻨﺮﻯ ﺑﮑﻨﻨﺪ'&= #64380;ﻪ ﻧﻘّﺎﺷﻰ ﻳﺎ ﺷ&#= 65228;ﺮ ﻭﮐﻠﺎﻡ ﻭ</s= pan> &#= 65235;ﻠﺴﻔﻪ ﻭﻏﻴﺮﻩ'ﺟﺪﺍ ﺍ&= #65199;ﺷﺨﺼﻴّﺖﺧﻮʋ= 93; ﻫﻨﺮﻣﻨﺪ ﻧﻴﺴ&#= 65174;.ﻭ ﺍﮔﺮ ﻣﺎﺩﻯ ﺑﺪ&= #65261;ﻥ ﻣﻮﺿﻮﻉ ﻭﻣﻌﻨ&#= 65264; ﻭﮐﻤﺎﻟﺪﺭ ﻫﻨ&#= 65198;ﻯ ﺑﺎﺷﺪ' ﻧﺘﻴﺠﻪ = ﻣﻘﺎﻡ ﺭﻭﺍﻧﻰ ﺁﻟﻮﺩ&#= 65257;ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ.ﻭﺍﮔﺮ ﻫﻨ&= #65198;ﻣﻨﺪ ﺍﻟﻬﻰ ﺍﺭﺍﺋﻪ&#= 65165;ﻯ ﻣﻴﺪﻫﺪ' ﮐﻪﺍﺯ = ﻣﺮﺍﺗﺐ ﻫﻨﺮﻯ ﺍﻟﻬﻰ ﺍ&= #65247;ﻬﺎﻡ ﻭﮐﻤﻚ ﮔﺮﻓﺘﻪ &= #65165;ﺳﺖ.ﮐﻪ ﺑﺎﺯ ﺩﺭ ﺷﺄﻥ ﻭ= ﻣﻘﺎﻡ ﻫﻤﻴﻦ ﻫﻨﺮﻣﻨ&#= 65194;' ﺍﺳﺖ.ﺯﻳﺮﺍ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﺍﻭ</s= pan> &#= 65165;ﺳﺖ ﮐﻪ ﻳﻚ ﺭﻭﻳﻪ ﺁ= ﻥ ﺑﺸﺮﻯ ﺩﺭ ﺟﺴﻢ = ﻫﻨﺮﻣﻨﺪ'ﻭ ﺭﻭﻳﻪ ﺩﻳﮕﺮ ﺁ&= #65253; ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭ&= #65259;ﻤﺰﺍﺩ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻳ&= #65254; ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ.&= #65261;ﻫﺮﺩﻭ ﺭﻭﻯ ﺳﮑّﻪ ﺭﺍ &= #65175;ﺸﮑﻴﻞ ﻣﻴﺪﻫﺪ'ﮐﻪ ﻫﻨ&= #65198;ﻯ ﮐﺎﻣﻞ ﺍﺳﺖ.ﻭ ﺍ= ﻟّﺎ ﺑﺎﻳﺪ ﺭﻭﻳﻪ ﺑ&= #65208;ﺮﻯ ﻫﻨﺮ ﺍﻭ'ﮔﻮﺋﻰ = ﻧﻘﺶ ﺑﺮ ﺳﻄﺢ ﺁﺏ ﺑﺎ= ﺷﺪ.ﻳﺎ ﭼﻮﻥ ﺷﮑﻠﻬﺎﺋ&#= 65264; ﮐﻪ ﺃﺑﺮﻫﺎ ﺩﺭ = ﺁﺳﻤﺎﻥ ﺑﻮﺟﻮﺩ ﻣﻴﺂﻭ&#= 65197;ﻧﺪ'ﮐﻪ ﻫﺮ ﻟﺤﻈﻪ ﺍﻯ ﺑ= ﺸﮑﻠی هستند.ﻭ ﺍﮔﺮ = 9;اﺑﺖ ﺗﺼﻮﺭ ﺷﻮﺩ'ﺩﺭ = ﺣﮑﻢ ﻣﺮﺩﻩ ﻭ ﺳﻨﮓ ﻣ= ﻴﺸﻮﺩ.ﮐﻪﻧﺎﻡ ﻫﻨﺮ ﺑﺮﺃثر ﻫ= 5256;ﺮﻯ ﻧﻤﻰ ﺗﻮﺍﻥ ﮔﺬ&= #65165;ﺭﺩ. ﻫﻨﺮﻣﻨﺪﺍﻥ ﻏ&#= 65268;ﺮ ﺍﻟﻬﻰ' ﮐﻤﺎﻝ ﺍ= ﻟﻬﻰ ﺑﺄثر ﻫﻨﺮﻯ ﺧ= 5262;ﺩ ﺑﺨﻮﺍﻫﺪ ﺑﺪﻫ&#= 65194;'ﻭ ﺍﺯ ﺍﺑﺪﺍﻉ ﻭﺟ&= #65166;ﻭﺩﺍﻧﮕﻰ ﺃثر ﺧﻮﺩ ﻣﻴﮕ= 5262;ﻳﻨﺪ ﺍﮐثرﺍ ﺑﺎ ﺭﻳ= 5166;ﮐﺎﺭﻯ ﻭ ﺩﺭﻭﻍ ﻫﺎﺋﻰ = ﺑﺨﻮﺩ ﻭ ﻫﻨﺮ ﺧﻮﺩ ﻧﺴ= ﺒﺖ ﻣﻴﺪﻫﻨﺪ</sp= an>.ﮐﻪ= ; ﺑﺨﻮﺍﻫﻨﺪ ﻧﻘﺸﻰ ﺑﺮﺍﻯ ﻏ&= #65268;ﺮ ﺧﻮﺩﺷﺎﻥ ﻳﻌﻨ&#= 65264; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65193;ﺭ ﮐﺎﺭ ﺧﻮﺩ ﺩﺧﺎ&= #65247;ﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;.ﭘس ﺩﺭﺍﻳﻦ ﺣﺎﻟﺖ &= #65259;ﻨﺮ ﺑﻴﺎﻥ ﮐﻨﻨﺪﻩ &= #65261;ﺍﻗﻌﻰ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺍ&= #65255;ﺴﺎﻥ ﻧﻴﺴﺖ.ﺯﻳﺮﺍ ﺍ&= #65199; ﻋﻘﻞ ﻋﻤﻠﺎ ﺑﻀ&= #65198;ﺭ ﺧﻮﺩﺵ ﺍﺳﺘﻔﺎ&#= 65193;ﻩ ﮐﺮﺩﻩ ﺍﺳﺖ.ﻭ ﺑ= ﻌﮑس ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;'ﮐﻪ ﺩﺭﻋﻴﻦ ﮐﻤﺎﻝ &= #65165;ﺩﺍﻣﻪ ﺗﻮﺍﺿﻊ ﻣﻴﺪﻫ&#= 65256;ﺪ ﻭ ﺑﺎ ﻣﻘﺎﻡ ﺍﻟ= ﻮﻫﻴّﺖ ﺧﻮﺩ'ﺑﺮﺍﻯ ﭼﻨ&= #65194; ﺳﺎﻟﻚ ﺧﻮﻳﺶ'ﻧ&= #65204;ﺒﺖ ﺑﺪﻳﮕﺮﺍﻥ ﺍﺑ&#= 65198;ﺍﺯ ﺩﺭﻭﻳﺸﻰ ﻭ ﺑﻰ = ﭼﻴﺰﻯ ﻭﻧﺎﭼﻴﺰﻯ ﻣﻴ&#= 65256;ﻤﺎﻳﻨﺪ.ﻭ ﺳﺎﻟﻚ ﺑﺎ ﻫﺮ ﺩ= ﺭﺟﻪ ﺭﻳﺎﮐﺎﺭﻯ ﺍﺯ &= #65255;ﺘﻴﺠﻪ ﺗﺰﮐﻴﻪ ﻧﻔس ﭼ&#= 65258; ﺭﺳﺪ ﺑﻤﺮﺍﺗﺐ &= #65207;ﻬﻮﺩﻯ ﻭ ﺍﺣﻮﺍﻝ ﺍﻟﻬ&= #65264; ﻧﻤﻴﺮﺳﺪ.ﺩﺭﺳ&#= 65174; ﺑﻌﮑس ﺩﺍﻧﺸﻤ= 5256;ﺪﺍﻥ ﻭ ﻓﻠﺎﺳﻔﻪ ﻭ ﺍ= ﺳﺘﺎﺩﺍﻥ ﺻﻨﻌﺘﻰ ﻭﻫﻨﺮ&#= 65251;ﻨﺪﺍﻥ ﻣﺎﺩﻯ'ﮐﻪ ﻣﻐﺮ&= #65261;ﺭ ﺑﮑﺎﺭ ﺧﻮﺩ' ﻭﺍ= ﺻﻄﻠﺎﺣﺎ ﺧﺪﺍ ﺭﺍ ﺑﻨﺪﻩ = ﻧﻴﺴﺘﻨﺪ.ﺯﻳﺮ&#= 65165; ﺳﺎﻟﻚ ﻭﮐﺎﻣﻞ &= #65255;ﺒﻮﺩﻩ ﻭﻧﻴﺴﺘﻨﺪ.ﻭﻟ&#= 65264; ﺩﺭ ﻣﻮﺭﺩ ﺑﻴﻤ&= #65166;ﺭﺍﻥ ﺭﻭﺍﻧﻰ ﮐﻪ ﺭﻳ&= #65166;ﮐﺎﺭﻯ ﻭ ﺩﺭﻭﻏﮕﻮﺋﻰ &= #65255;ﺪﺍﺭﻧﺪ'ﻫﻨﺮ ﺍﺣﺘﻤﺎﻟﻰ ﺁﻧ&#= 65166;ﻥ'ﻣﺒﻴّﻦ ﻣﻘﺎﻣﺮﻭﺣﻰ ﻭ&#= 65251;ﺸﮑﻠﺎﺕ ﻭﺍﻗﻌﻰ ﺭﻭﺍﻧ&#= 65264; ﺁﻧﺎﻥ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺁثاﺭ ﻓﮑﺮ= 5263; ﻭ ﻫﻨﺮﻯ ﻭ ﺑﻴﺎ= ﻧﻰ ﺧﻮﺩ'ﺍﻣﺎﻧﺖ ﺭ&= #65165; ﺩﻗﻴﻘﺎ ﺭﻋﺎﻳ&#= 65174; ﻣﻴﮑﻨﻨﺪ ﮐﻪ ﭼ&= #65258; ﺍﻟﻬﺎﻣﻰ ﻭ ﻓﮑ&= #65198;ﻯ ﺩﺍﺷﺘﻪﺍﻧﺪ.ﺗ&#= 65224;ﺎﻫﺮ ﻭ ﺭﻳﺎﮐﺎﺭﻯ ﻧ&= #65268;ﺰ ﻧﻴﺎﺯ ﻧﺪﺍﺭﺩ.&= #65261; ﺩﺭ ﻋﻴﻦ ﮐﻤﺎﻝ = ﺧﻮﺩﺭﺍ'ﻫﻤﭽﻨ&#= 65166;ﻥ ﻧﺎﭼﻴﺰ ﺩﺭ ﮐﻤ&= #65166;ﻝ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﻭﺩﺭ ﺩﻝﻭﻓﮑﺮ &= #65261;ﺍﻋﺘﻘﺎﺩ ﺧﻮﺩ ﻧﺎﭼﻴﺰ ﻣ&= #65268;ﺪﺍﻧﻨﺪ. ﮐﻪ ﺧﻮﺩﺭﺍ ﻫﻤ&= #64381;ﻨﺎﻥ ﻓﻘﻴﺮ ﺑﺪﺍﺩﻩ &= #65259;ﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ.ﻭ ﺑﺎ ﺧﺪﺍﻯ ﺧﻮﺩ'= ﻫﻤﻴﻦ ﺭﻓﺘﺎﺭ ﺭﺍ ﺩﺍ&= #65197;ﻧﺪ'ﮐﻪ ﻣﺪﺍﻡ ﻧﻴﺎﺯ ﺑ&= #65194;ﺭﮔﺎﻩﺧﺪﺍﻯ ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﻭ = ﺩﺭ ﻋﻴﻦ ﻏﻨﻰ'ﺧﻮﺩ&= #65235;ﻘﺮﻯ ﺫﺍﺕﺭﺍ ﺍﺣﺴﺎ&#= 65205;ﺩﺍﺭﻧﺪ.ﻭ ﺑﺪﺍﻥ ﺍﻋﺘﺮﺍ&#= 65233; ﻭ ﺣﺘﻰ ﺍﻓﺘﺨﺎ&= #65197; ﻧﻴﺰ ﻣﻴﮑﻨﻨﺪ.&= #65261; ﺩﺭ ﻏﺮﻭﺭ ﻫﻨﺮ&= #65251;ﻨﺪﺍﻥ ﻣﺎﺩﻯ' ﭼﻨﻴﻦ ﺗ= ﻮﺍﺿﻌﻰ ﺳﺮﺍﻍ ﻧﺪﺍﺭﻳ&#= 65250;.ﭘس ﺑﻔﮑﺮ ﺗﮑﺎﻣﻞ &= #65169;ﻴﺸﺘﺮ ﺧﻮﺩ ﻧﻴﺰ ﻧﻴﺴ&= #65176;ﻨﺪ ﭘس ﺧﺪﺍ ﺭﺍ ﻫﻢ = ﺑﻨﺪﮔﻰ ﻧﻤﻰ ﮐﻨﻨﺪ.ﮐﻪ = ﺑﻨﺪﮔﻰ ﺳﻠﻮﮐﻰ ﺑﺮﺳﻮ&#= 65245; ﺍﻟﻬﻰ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ ﺧﻮﺩ ﺑﻨﻤﺎﻳﻨ&#= 65194;.ﺍﮔﺮ ﮐﻪ ﺩﺭﺧﻮﺍﺳﺖ &= #65165;ﻭﺭﺍ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﮐ&= #65198;ﺩﻩ ﺑﺎﺷﻨﺪ.ﻭ ﺑﺨﻮ&= #65165;ﻫﺪ ﭘﻴﻤﺎﻥ ﺗﺴﻠﻴ&#= 65250; ﻭ ﺍﻃﺎﻋﺖﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﻨﺪ'ﻳﺎ ﺩﺳ&= #65176;ﻮﺭﺍﺕ ﻋﻤﻠﻰ ﺳﻠﻮﮐﻰ &= #65165;ﻭﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ' = ﻭﻳﺎ ﺑﺎ ﻋﺸﻖ ﻭ ﺻﺒﻮ= ﺭﻯ ﻭﺟﺪﻳﺖ ﺍﻧﺠﺎ&#= 65249; ﺑﺪﻫﺪ.<o:p></o:p> ﺑﺮﺧﻰ ﺍ= ;ﺯ ﺯﻳﺒﺎﺋﻰ ﺷﻨﺎ&#= 65203;ﺎﻥ ﺍﻟﻤﺎﻧﻰ'ﺍﺯ ﻭ&= #65183;ﻮﺩ ﻳﻚ ﺩﻳﮑﺘﻪ ﮐﻨ&= #65256;ﺪﻩ ﺗﺂﺗﺮﻯ ﺩﺭ ﻫﺮ = ﻧﻮﻳﺴﻨﺪﻩ'ﻭ ﻳﺎ ﺩﺭﻭﻥ ﻳﻚ ﻧ= ﻘّﺎﺵ ﺑﺎ ﮐﺎﺭﻯ ﺯﻳﺒ&= #65166; ﻣﻌﺘﻘﺪ ﻫﺴﺘﻨ&#= 65194;.ﮐﻪ ﺩﺭ ﺩﺭﻭﻥ ﻫﻨﺮ&= #65251;ﻨﺪ ﻗﺮﺍﺭ ﺩﺍﺭﺩ.ﮐ&= #65258; ﻣﺎ ﺁﻧﺮﺍ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﻫﺮﮐس ﻣ&#= 65268;ﮕﻮﺋﻴﻢ' ﮐﻪ ﻧﺘﻴﺠﻪ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﺗﻮﻟﺪﺍﺕ ﻗﺒﻠ&#= 1740; ﻮﮐﺮﺍﻣﺎﺕ ﺑﻴ&#= 65208;ﺘﺮ ﺗﮑﺎﻣﻠﻰ ﺍﻟﻬ&#= 1740; ﭙﻴﺸﻴﻦ ﺩﺍﺭﺩ. = ﻭ ﻳﺎﺩﺭ ﺳﺎﻟﮑﺎ&#= 65253; ﮐﻪ ﺍﺯﻓﺮﺷﺘﻪ &= #65251;ﺪﺑّﺮ ﻭ ﺍﺩﺍﺭﻩ ﮐﻨﻨ&= #65194;ﻩ ﺳﺎﻟﻚ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ.ﮐﻪ ﺷﻬﻮﺩ ﺁﺧﺮ ﮐﻨ&= #65262;ﻧﻰ ﺍﻭ ﻣﻴﺘﻮﺍﻧﺪ &= #65169;ﺎﺷﺪ. ﻭ ﻳﺎ ﺩﺭ ﮐﺎﻣﻠ= ﺎﻥ ﺍﻟﻬﻰ'ﮐﻪ ﺷﻬﻮ&= #65193; ﺁﺧﺮ ﺁﻧﻬﺎ'ﺑﺨ&= #65212;ﻮﺹ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﻭ&= #65247;ﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 65263;.ﮐﻪ ﺍﺯ ﺷﻬﻮﺩ ﻗﺎﺋ&= #65250; ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ'&= #65193;ﺭ ﺑﺎﺯﮔﺸﺘﮕﺎﻥ &#= 65169;ﺨﻠﻖ ﻣﻰ ﮔﻮﺋﻴﻢ.ﻭ ﺍ= ﻟﺒﺘﻪ ﻧﻪ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﻫﺮ ﻓﻘﻴﻪ ﺳﻔﻴ&= #65258; ﺳﻨّﻰ ﻳﺎ ﺷﻴﻌ&#= 65264; ﻭﺑﻬﺮ ﻧﺎﻡ ﺩﻳ&= #64405;ﺮ.ﮐﻪ ﺍﺩﻋﺎﻯ ﺩﻳﻦ ﻣ&= #65188;ﻤﺪ ﻣﻰ ﮐﻨﻨﺪ'ﮐﻪ ﺩ= ﺷﻤﻨﺎﻥ ﻣﺤﻤﺪ ﻭﮐﺎﻣﻠ&#= 65166;ﻥ ﻣﺤﻤﺪﻯ ﻫﺮ ﺯﻣ&= #65166;ﻥ ﻫﺴﺘﻨﺪ . ﻭ A= 169;ﺎﻟﺄﺧﺮﻩ ﺳﺘﺎﻳﺶ ﻧﺎﻇﺮ&#= 65165;ﻥ ﻫﺮ ﺃثر ﻫﻨﺮﻯ'&#= 65169;ﺨﻮﺩ ﻫﻨﺮﻣﻨﺪ ﺗﻮﺟ&#= 1617;ﻪ ﻧﺪﺍﺭﻧﺪ ﮐﻪ ﺳ&= #65176;ﺎﻳﺶ ﺷﻮﺩ. ﺑﻠﮑﻪ ﺍﺯ= ﺃثرﻫﻨﺮﻯ ﺳﺘﺎﻳﺶ ﻣﻴﮑﻨ&#= 65256;ﺪ.ﻭﻫﺮﮐس ﺑﺮﺣﺴﺐ ﺑﺮﺩﺍ&#= 65207;ﺖ ﻭ ﺍﺣﻮﺍﻟﻰ ﮐﻪ = ﺍﺯ ﻧﻈﺮ ﺩﺭ ﺃثر ﻫ&#= 65256;ﺮﻯﭘﻴﺪﺍ ﮐﺮﺩﻩ ﺍﺳﺖ ﻧﻈ&= #65198;ﻯ ﻣﻴﺪﻫﺪ. ﭘس ﺁث&#= 1575;ﺭ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻏ&#= 65268;ﺮ ﮐﺎﻣﻞ ﻭ ﻏﻴﺮ ﺍ= ﻟﻬﻰ'ﻭﺳﻴﻠﻪ ﺗﻌﻠﻴﻢ ﻣﻨﻔﻰ &= #65261; ﺍﻧﺤﺮﺍﻓﻰ ﺩﻳ&#= 64405;ﺮﺍﻥ </spa= n>ﻫﺴﺘﻨﺪ ﮔﺮʃ= 80;ﻪ ﻗﺼﺪ ﻫﺪﺍﻳﺖ ﻫ&= #65250; ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;.ﻭﻟﻰ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺍ&#= 65247;ﻬﻰ ﺩﺭ ﻫﺮ ﺣﺎﻝ'ﻭ ﺩ= ;ﺭ ﻫﺮ ﺳﻄﺢ ﻧﺎﻇﺮ&= #65165;ﻥ ﻭ ﺷﻨﻮﻧﺪﮔﺎﻥ &= #65261;ﺧﻮﺍﻧﻨﺪﮔﺎA= 253; ﺧﻮﺩ' ﻧﻘﺶ ﺗﺮﺑ= ﻴﺖ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ &= #65261; ﻧﻈﺮ ﺗﮑﺎﻣﻠﻰ &= #65197;ﺍ ﻣﻴﺪﻫﻨﺪ.ﭘس ﺧ&#= 65194;ﻣﺖ ﺑﺪﻳﮕﺮﺍﻥ ﻭﺣ&#= 65176;ﻰ ﺑﺎ ﻫﺪﺍﻳﺖ ﺧﺪ&= #65165;ﻭﻧﺪ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ &= #65165;ﺳﺖ ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﺭ&= #65165; ﻫﺪﺍﻳﺖ ﮐﺮﺩﻩ &= #65165;ﺳﺖ.ﻭ ﺁثاﺭ ﻫﻨﺮﻯ ﮐ= 5166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ'ﻧﺎﻇﺮﺍ&#= 65253; ﺧﻮﺩﺭﺍ'ﻧﻪ ﻓﻘ&= #65218; ﺃثر ﻫﻨﺮﻯ ﺗﻮ= 5183;ﻴﻪ ﻭ ﺳﺘﺎﻳﺶ ﺩﺍﺭ&= #65255;ﺪ'ﮐﻪ ﺑﺨﻮﺩ ﻫﻨﺮﻣﻨ&#= 65194; ﮐﺎﻣﻞ ﻧﻴﺰ ﺳﺘ&= #65166;ﻳﺶ ﻫﺎ ﺩﺍﺭﻧﺪ.ﺃﻫ&= #65246; ﻣﻌﺮﻓﺖ ﻭ ﺍﺳﺘ&= #65228;ﺪﺍﺩ'ﺣﺎﻓﻆ ﺷﻴﺮﺍﺯ ﺭﺍ ﺑﻴ&= #65208;ﺘﺮ ﺳﺘﺎﻳﺶ ﻣﻴﮑﻨ&#= 65256;ﺪ'ﮐﻪ ﻫﺸﺖ ﻗﺮﻥ ﺍﺳﺖ'= ﺑﺎ ﺍﺷﻌﺎﺭ ﻭ ﺣﮑﻤ&= #65176;ﻬﺎﻳﺶ'ﺗﺎ ﮐﻨﻮﻥ ﺯﻧﺪﮔﻰ &= #65251;ﻴﮑﻨﻨﺪ. ﮔﺮﭼﻪ ﻣﺨﺎﻟﻒ &= #65255;ﻈﺮ ﻣﺬﻫﺒﻴﻮﻥ ﻗﺸ&#= 65198;ﻯ ﺳﻨّﻰ ﻳﺎ ﺷﻴﻌ&#= 65264;' ﻓﺮﺍﻭﺍﻥ ﻣﻄﻠﺐ ﮔﻔﺘﻪ ﺍ&= #65203;ﺖ. ﻭﻟﻰ ﻣﺴﻠﻤﺎﻧ&#= 65166;ﻥ ﮐﻪ ﺗﺼﻮﺭﺍﻳﻤ&#= 65166;ﻥ ﺩﻳﻨﻰ ﺩﺍﺭﻧﺪ'&= #65259;ﻤﭽﻨﺎﻥ ﮔﻔﺘﻪ ﻫﺎﻯ ﺣﺎ&= #65235;ﻆ ﺭﺍ ﺑﺮﺣﺴﺐ ﺑﺮ&= #65193;ﺍﺷﺖ ﺧﻮﺩ ﻣﻰ ﻓﻬﻤﻨ&= #65194;'ﻭﺭﺍﺿﻰ ﻫﺴﺘﻨﺪ.ﻭﮔﻮﺋ&#= 65264; ﺍﻭﺭﺍ ﻓﺮﺷﺘﻪ&#= 65165;ﻯ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺧ&= #65262;ﺩ ﻣﻴﺪﺍﻧﻨﺪ.ﮐﻪ &= #65259;ﻤﻴﺸﻪ ﺯﻧﺪﻩ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﻟﺬﺍ ﺗﻘﺪس ﺍ&= #65247;ﻬﻰ ﺣﺎﻓﻆ ﺷﻨﺎﺳﺎ&#= 65253; ﻣﻄﺮﺡ ﺍﺳﺖ.ﻭ ﻧ= ﻪ ﺁثاﺭ ﺍﻭ ﮐﻪ ﺷ&#= 65166;ﻳﺪ ﺩﺭ= ﺯﻣﺎﻧ= ;ﻰ ﻫﻢ ﺑﻬﺘﺮ ﺍﺯ ﺷ= ﻌﺮ ﺣﺎﻓﻆ ﺍﺯ ﺍﻭﻟ&= #65268;ﺎﻯ ﺑﻌﺪﻯ ﺍﺭﺍﺋﻪ &= #64404;ﺮﺩﺩ.ﻭ ﺳﺘﺎﻳﺶ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺍﺯ ﺁثاﺭ ﺗﻨﺰ= 5267;ﻞ ﺷﺪﻩ ﮐﺎﻣﻠﺎﻥ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ﻫﻨﻮﺯ ﺍﺯ ﺣﻘ= ﻴﻘﺖ ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ &= #65261;ﻧﻮﻉ ﻓﮑﺮ ﻭ ﺍﺣﻮﺍﻝ = ﺍﻭ ﺍﻃﻠﺎﻉ ﻧﺪﺍﺭ&#= 65255;ﺪ.ﻟﺬﺍ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺭﺍ ﺍﺯ ﻋﻮﺍﻟﻢ = ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧﻨﺪ.ﻭﮔ&#= 65166;ﻫﻰ ﻣﺴﺤﻮﺭ ﻭ ﺗﺤﺖ = ﺗﺄثیر ﻓﺮﺷﺘﮕﺎﻥ ﻭ ﺑ&= #65198;ﺧﻰ ﺩﻳﻮﺍﻧﻪ</sp= an> &#= 65261; ﻣﺠﻨﻮﻥ ﻭﻣﺠﺬﻭﺏ ﻣﻰ ﺧ&= #65262;ﺍﻧﻨﺪ .<o:p></o:p> ﭘس ﻫﻨﺮ= ﺍﺯ ﺟﻬﺘﻰ ﺟﺪﺍ ﺍﺯ = ﻫﻨﺮﻣﻨﺪ ﻧﻴﺴﺖ'ﻭ ﺍﺯ ﺟﻬ= ﺘﻰ ﻫﻨﺮ ﻭ ﺃثر ﻫﻨ&#= 65198;ﻯ ﺟﺪﺍ ﺍﺯ ﻫﻨﺮﻣ&= #65256;ﺪ ﻧﻤﻴﺒﺎﺷﺪ.ﺑﺴ&#= 65176;ﻪ ﺑﺎﻳﻨﮑﻪ ﺁﻟﻮ&#= 65193;ﮔﻰ ﺭﻭﺍﻥ ﻫﻨﺮﻣﻨ&#= 65194;'ﺃﺻﻞ ﺍﻟﻬﺎﻡ ﻫﻨﺮﻯ &= #65259;ﻨﺮﻣﻨﺪ' ﭼﻪ ﺑﺎﺷﺪ.ﻳﺎ ﭘ= ﺎﻙ ﺭﻭﺍﻥ ﺒﺎﺷﻨﺪ.&= #65261; ﻣﺸﺎﺭﮐﺖ ﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺭﺍ'ﺩﺭ ﮐ= ﺎﺭ ﺗﻔﮑّﺮ ﻭ ﺍﺣﻮ&#= 65165;ﻝ ﻭ ﺍﻋﻤﺎﻝ ﻭ ﮔﻔ= ﺘﺎﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﺪﺍﻧﻴﻢ'ﮐﻪ ﮔ&= #65262;ﺋﻰ ﺃثر ﺟﺪﺍ ﺍﺯ ﻫ&#= 65256;ﺮﻣﻨﺪ ﺍﺳﺖ.ﻭ ﺣﺘﻰ ﻋﻨ= ﻮﺍﻥ ﺧﺪﺍﻭﻧﺪ'ﺑﺎ ﺻ&= #65236;ﺖ ﺩﺍﺧﻞ ﻫﺴﺘﻰ'ﻭ&= #65191;ﺎﺭﺝ ﺍﺯ ﻫﺴﺘﻴﻬﺎ ﺩ&= #65197; ﺧﻮﺩ ﺍﻧﺴﺎﻥ'ﮐ&= #65258; ﺿﻤﻦ ﻫﺴﺘﻰ ﻫﺎ = ﺍﺳﺖ.ﭘس ﻳﻚ ﺗﺠﻠّﻰ ﺍﺯ &= #65187;ﻘﺎﻳﻖ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﭼﻮﻥ ﺑﻤﺮﺍﺗﺐ &= #65207;ﻬﻮﺩ ﺑﺮﺗﺮ ﺑﺮﺳﺪ ﺍ&= #65247;ﻬﻰ ﺗﺮ ﺷﺪﻩ ﺍﺳﺖ'ﻭ= ﺻﻔﺖ ﺧﺪﺍ ﺩﺍﺧﻞ ﺩﺭ = ﺫﺍﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'&= #65261;ﺣﺘﻰ ﺩﺭ ﺭﻭﺍﻥ</s= pan> &#= 65261; ﻓﮑﺮ ﻭﮔﻔﺘﺎﺭ ﻭ ﺗﻦ = ﺍﻧﺴﺎﻥ'ﺣﻀﻮﺭ&#= 65263; ﺍﻟﻬﻰ ﺑﻨﺎﻡ ﻃ&= #65170;ﻴﻌﺖﻫﺴﺖ.ﻭﻧ= 5268;ﺰ ﻫﻨﺮﻣﻨﺪ ﺑﺎ ﺁ&= #65247;ﻮﺩﮔﻴﻬﺎﻯﺨA= 262;ﺩ ﻫﻨﺮﻧﻤﺎﺋﻰ ﻣ&#= 65268;ﮑﻨﺪ'ﻭ ﺑﺎ ﻋﻨﻮﺍﻥ ﺍﻟ&= #65192;ﺎﺭﺝ'ﮐﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ'&= #65169;ﺎﺯ ﻃﺮﻳﻖ ﺯﻧﺪﮔﻰ &= #65197;ﻭﺣﻰ ﻭﺩﺍﺧﻞ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺍﻋﻤﺎﻝ ﺃثر ﻣ= 5268;ﻨﻤﺎﻳﺪ.ﻭﻟﺬʋ= 65; ﻣﻰ ﮔﻮﺋﻴﻢ'ﮐﻪ = ﺧﺎﺭﺝ ﺍﻧﺴﺎﻥ ﻣﺤﻴﻄ&#= 1740; ﻮﺍﻗﻌﻰ ﺍﺳﺖ.ﻭ&= #65191;ﻮﺩ ﺍﻧﺴﺎﻥ هم ﭽﻨ= 5166;ﻥ ﻏﺮﻕ ﻣﺤﻴﻂ ﺧﺎ&= #65197;ﺟﻰ ﻣﺎﺩﻯ ﻭ ﻣﺤﻴﻂ = ﺩﺍﺧﻠﻰ ﺭﻭﺣی ﻤﻴﺒﺎﺷ= 5194;. ﻭﺧﺪﺍﻭﻧﺪ ﻭﺭ&#= 65261;ﺡ ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣ&#= 65264;'ﺍﺯ ﺩﺭﻭﻥ ﺍﻭ ﺑﺪﺍ&= #65191;ﻞ ﺑﻴﺮﻭﻥ ﺍﺳﺖ. ﻳ= ﻌﻨﻰ ﺑﻴﺮﻭﻥ ﺍﺯ ﺃﻧ&= #65194;ﺭﻭﻥ ﺍﺯ ﺩﺍﺧﻞ ﻣﺤﻴ&= #65218;. ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﻗ&= #65212;ﺪ ﺭﺳﻴﺪﻥ ﺑﺂﻥ ﺭ&= #65165; ﺩﺍﺭﻧﺪ.ﻭﺗﺰﮐ&#= 65268;ﻪ ﻧﻔس ﺩﺭ ﺗﺨﻠﻴ&#= 65258; ﻭ ﺗﺤﻠﻴﻪ'ﺑﻘﺼ&= #65194; ﺭﺳﻴﺪﻥ ﺑﻴﻚ ﺳ&= #65220;ﺢ ﺍﺯ ﺍﻳﻦ ﺑﻴﺮﻭ&= #65253; ﺃﻧﺪﺭﻭﻥ ﺍﺳﺖ.&= #64400;ﻪ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ'= ﺳﺎﻟﮑﺎﻥ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65260;ﻔﺖ ﻃﺒﻘﻪ ﺗﻮ ﺩﺭ ﺗ= ﻮ ﻭﻣﺘﺪﺍﺧﻞ'ﮐﻪ &= #65169;ﻴﺮﻭﻥ ﺍﺯ ﺃﻧﺪﺭﻭﻥ هم اﺯ ﺩﺍﺧل هستند' ﺑﻬﻔﺖ ʌ= 27;ﺎﻟﻢ ﺍﻟﻬﻰ ﻭﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﻭﺁﻳﻨ&#= 65194;ﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ'&= #65259;ﺮﮐس ﻣﻴﺘﻮﺍﻥ ﺭﺳﻴ&#= 65194; ﮐّﻪ ﺳﺎﻟﮑﺎﻥ &#= 65251;ﻴﺮﻭﻧﺪ'ﻭﮐﺎA= 251;ﻠﺎﻥ ﺍﻟﻬﻰ ﺭﺳﻴﺪﻩ&#= 65165;ﻧﺪ. ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﺨ&= #65248;ﻖ ﺁﻧﺎﻥ ﮔﻮﺋﻰ ﻣ&= #65262;ﺟﻮﺩﻯ ﺍﻟﻬﻰ ﻧﻴﺰﻫﺴ&#= 65176;ﻨﺪ.ﮐﻪ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﻧﺪ.ﻭﺗﺎﺯ&#= 65255;ﺪﻩ ﻫﺴﺘﻨﺪ.ﺑﺮﺍﻯ &= #64380;ﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﺣﻴ&= #65262;ﺍﻧﻰ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺭﺏ&= #1617; ﺍﻭﻝ ﺣﺴﻴﻨﻰ ﺍ&= #65199; ﭘﻨﺞ ﻧﺎﻡ ﺁﻝ ﻋ= ﺒﺎ'ﺍﺻﻄﻠﺎﺡ ﻃﺮﻳﻘﺖ ﻣﺤﻤﺪ&#= 65263; ﺑﺮﺍﻯ ﭘﻨﺞ ﺷﻬ&= #65262;ﺩ ﻣﻘﺪﻣﺎﺗﻰ'ﻭ ﺣ&= #65182; ﻫﺎﻯ ﻋﻤﺮﻩ ﻗﺒ&= #65246; ﺍﺯ ﺣجّ ﺃﮐﺒﺮ &#= 65255;ﻮﺭ ﻗﺎﺋﻢ ﺍﻃﻠﺎﻕ &= #65207;ﺪﻩ ﺍﺳﺖ.ﭘﻴﺮ ﮐﺎﻣ&= #65246; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ'ﺣﺴﻴﻨﻰ ﺯﻧﺪﻩ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺍﻭ ﺍﺳﺖ.= ﻭ ﮔﺮﭼﻪ ﺩﺭ ﻭﺍﻗ&= #65226; ﻣﺤﻤﺪﻯ ﺯﻧﺪﻩ'&= #65261; ﺣﺘﻰ ﻗﺎﺋﻢ ﺭﻭ&= #65185; القُدُس ﻣﺠﺴ&= #1617;ﻤﻰ ﺩﺭ ﺟﻬﺎﻥ'ﺑﺮﺍ&= #65263; ﺳﺎﻟﮑﺎﻧﺶ ﻣﻴ&#= 65170;ﺎﺷﺪ ﻳﻌﻨﻰ ﭘﻴﺮ ﻗﺎ&= #65163;ﻢ ﻭ ﺍﻣﺎﻡ ﺯﻣﺎﻥ = ﭼﻨﺪ ﺳﺎﻟﻚ ﺍﺳﺖ'ﻭﻧ&= #65258; ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﮐﻪ ﺍﻣﺎﻣﺖ ﮐﻨ&= #65194;. ﺍﻣﺎﻡ ﺍﻭﻡ ﮐﺮ&= #65193;ﻩ ﻭﻫﻮﻡ ﻧﻤﻮﺩﻩ &= #65261;ﺑﺮﻫﻤﻦ ﺷﺪﻩ ﺍﻣّﻰ'ﻳﻌ&#= 65256;ﻰ ﮐﺎﻣﻠﻰ ﺍﻟﻬﻰ &= #65261;ﺍﺻﻞ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65187;ﺪ ﺃﮐثر ﺑﻌﺮﺵ ﺭ= 5187;ﻤﺎﻥ ﺗﺎﻧﻮﺑﺖ ﺑﻌث= 578; ﻭﺑﺎﺯﮔﺸﺖ ﺑﺨ&#= 65248;ﻖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65193;ﺭ۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ ﺑﺮﺳﺪ. ﮐﻪ ﺁﺧﺮ= ﻳﻦ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65261; ﺍﻭﻟﻴﻦ ﻣﻬﺪﻭ&#= 65263; ﺍﺳﺖ'ﮐﻪ ﮐﺎﺷﻒ = ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻭ&#= 65187;ﺘﻰ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ.ﻭ ﻣﺮﺍﺗﺐ = ﺷﻬﻮﺩﻯ ﺳﺎﻟﮑﺎﻥ'ﭼﻨﺎ&#= 65253; ﺻﺤﻨﻪ ﻫﺎ ﻭ ﻣﻈ= ﻬﺮ ﺯﻳﺒﺎ ﺩﺍﺭﻧﺪ.&= #64400;ﻪ ﺷﺎﻫﺪ ﺁﻥ ﺣﻴﻒ = ﻣﻴﺪﺍﻧﺪ'ﮐﻪ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﻧﻘّﺎﺷﻰ ﻧﻤﺎ= 5267;ﻨﺪ.ﻭ ﻳﺎ ﺑﻴﺎﻥ ﻣﻨ<s= pan lang=3DAR-SA>ﻄﻘﻰ ﺍﺣﻮﺍʌ= 45; ﺧﻮﺩ ﺑﻨﻤﺎﻳﻨﺪ.ﻭﻳ&#= 65166;ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﺗﻨﺰ&#= 65267;ﻞ ﻣﻨﻄﻘﻰ ﮐﻨﺪ.ﮐ&= #65258; ﮔﻔﺘﻪ ﺍﻧﺪ ﺷﻨ&= #65268;ﺪﻥ ﮐﻰ ﺑﻮﺩ ﻣﺎﻧﻨ&= #65194; ﺩﻳﺪﻥ'ﮐﻪ ﻫﻤﻪ = ﺑﺎﻳﺪ ﺳﻠﻮﻙ ﮐﻨﻨﺪ ﻭ = ﺑﺒﻴﻨﻨﺪ.<o:p></o:p> ﺑﻨﻈﺮ ﻟ= ;ﺎﻟﻮ ﺩﺭ ﺭﺍﺑﻄﻪ ﻫﻨ&= #65198; ﺑﺎ ﺯﻧﺪﮔﻰ' ﺑﺮ= ﺍﺳﺎس ﻳﻚ ﻓﻠﺴﻔﻪ ﺗﻌ&= #65170;ﻴﺮﻯ ﻭﺑﻴﺎﻧﻰ'ﮐﻪ ﺩ&= #65197; ﺍﻳﻦ ﻓﻠﺴﻔﻪ'ﺑ&= #65240;ﻮﻝ ﮐﺮﻭﭼﻪ &#= 65261;ﻇﻴﻔﻪ ﺃثر ﻫﻨﺮﻯ' ﺗﻌ&#= 65170;ﻴﺮﻯ ﺍﺯ ﺑﻴﺎﻥ ﺷﺨﺼ&= #65268;ﺒّﺖ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ.&= #65261; ﺍﮔﺮ ﻫﻨﺮﻣﻨﺪ &= #65193;ﺭ ﮐﺎﺭ ﺗﻨﺰﻳﻞ ﻫ&= #65256;ﺮﻯ ﺁﻧﭽﻪ ﻓﮑﺮ ﻣﻴ&= #64401;ﻨﺪ'ﻭ ﺫﺍﺕ ﺍﻭ ﺑﺎﻋث &= #65207;ﺪﻩ'ﮐﻪ ﺭﻳﺎﮐﺎﺭﻯ ﻭ ﺗ&= #65224;ﺎﻫﺮ ﺑﺮ ﺧﻠﺎﻑ ﻭﺍﻗ&= #65226; ﻓﮑﺮ ﺧﻮﺩ ﻫﻨﺮ&= #65255;ﻤﺎﺋﻰ ﮐﺮﺩﻩ ﺑﺎﺷﺪ' ﻧ= ﻤﻰ ﺗﻮﺍﻧﺪ ﻣﺒﻴّ= 5254; ﺫﺍﺕ ﺭﻭﺣﻰ ﻭ ﻓ= ﮑﺮﻯ ﻭ ﺷﺨﺼﻴﺖ ﺭﻭﺍ&= #65255;ﻰ ﺧﻮﺩ ﺑﺎﺷﺪ.ﮐﻪ = ﺭﻭﺍﻥ ﮐﺎﻭﺍﻥ ﻧﻴﺎﺯ &= #65193;ﺍﺭﺩ. ﻭﻟﻰ ﺩﺭ ﺑﻴﻤﺎ&= #65197;ﺍﻥ ﺭﻭﺍﻧﻰ ﻫﺮ ﺑﻴ&= #65166;ﻧﻰ ﮐﻪ ﺑﮑﻨﻨﺪ'ﻣﻨ&= #65228;ﮑس ﮐﻨﻨﺪﻩ ﺻﺎﺩﻕ &= #65165;ﺯ ﺍﺣﻮﺍﻝ ﺁﻧﺎﻥ &= #65259;ﺴﺖ. ﺯﻳﺮﺍ ﺭﻳﺎﮐﺎ&#= 65197;ﻯ ﻭ ﻧﻘﺶﺑﺎﺯﻯ ﻧ&= #65252;ﻰ ﮐﻨﻨﺪ.ﻭ ﮐﺎﻣﻠ&= #65166;ﻥ ﺍﻟﻬﻰ ﺩﺭ ﺑﻴﺎ&= #65255;ﺎﺕ ﻋﻘﻠﻰ ﻭ ﻫﻨﺮﻯ = ﺧﻮﺩ ﺫﺍﺕ ﭘﺎﻙ ﺧﻮﺩ = ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨ&#= 65194;'ﮐﻪ ﺑﺪﻭﺭ ﺍﺯ ﺭﻳﺎ&= #64400;ﺎﺭﻯ ﻭ ﺩﺭﻭﻍ ﻣﺪﺍﻭ&= #65249; ﻫﺴﺘﻨﺪ ﻭ ﻫﻨﺮ&= #65251;ﻨﺪﺍﻥ ﻣﺎﺩﻯ'ﺍﮐثرﺍ = 5169;ﺮﺍﻯ ﺑﺎﺯﺍﺭ ﻭﮐﺴﺐ &= #64344;ﻮﻝ ﺷﺨﺼﻴّﺖ ﮐﺎﺫ= 5169;ﻰ ﺍﺯ= ﺧﻮﺩ ᥽= 5;ﺸﺎﻥ ﻣﻴﺪﻫﻨﺪ.ﻭ ﺗﻌ&= #65170;ﻴﺮ ﻫﻨﺮﻯ ﺑﻬﺮ ﺷﮑ&= #65248;ﻰ ﮐﻪ ﺻﻮﺭﺕ ﮔﺮﻓ&= #65176;ﻪ ﺑﺎﺷﺪ'ﺑﺴﺘﻪ ﺑ&= #65166;ﻳﻦ ﺍﺳﺖ ﮐﻪ ﻫﻨﺮﻣ&= #65256;ﺪ ﭼﻘﺪﺭ ﺍﺯﺯﻧﺪ&#= 64404;ﻰ ﺩﻭﺭ ﺑﺎﺷﺪ.ﻭﭼ&= #65240;ﺪﺭ ﻧﻔﻌﻰ ﺩﺭﺗﺠﺮ&#= 65267;ﺪ ﺧﻮﺩ ﺍﺯ ﻣﺎﺩﻳ&= #65166;ﺕ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ &= #65175;ﺎ ﺍﻭﺭﺍ ﻫﻨﺮﻣﻨ&#= 65194; ﮐﺎﺫﺏ ﺑﺨﻮﺍﻧ&#= 65268;ﻢ ﮔﺮﭼﻪ ﺻﺪﻕ ﻭ ﺑ= ﻴﺎﻥ ﺁﻧﻬﺎ ﺑﺎﺯ ﺩﺭ&= #65203;ﺖ ﻧﻴﺴﺖ. ﭼﻮﻥ ﺁﻟ= ﻮﺩﮔﻰ ﺑﻌﻘﺪﻩ ﻫﺎﻯ ﺭ&= #65261;ﺍﻥ ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﺩ= ﺭ ﺻﺪﻕ ﺁﻧﺎﻥ ﮐﺬ&= #65167; ﻧﻬﻔﺘﻪ ﺍﺳﺖ'ﻭ&= #65191;ﻮﺩ ﺧﺒﺮ ﻧﺪﺍﺭﺩ.ﻭ = ﺻﺎﻟﺖ ﮐﺎﺭ ﺳﺎﻟﮑﺎﻥ &= #65261; ﺍﻭﻟﻴﺎﻯ ﮐﺎﻣ&#= 65246; ﺍﻟﻬﻰ'ﺑﺨﺎﻃﺮ &= #64344;ﺎﮐﺴﺎﺯﻯ ﻧﺴﺒﻰ ﺭﻭﺍﻥ ﺧ&= #65262;ﺩ ﻭﺟﻮﺩ ﺩﺍﺭﺩ.ﮔ&= #65198;ﭼﻪ ﻫﻨﻮﺯ ﺑﻤﻄﻠﻖ &= #65165;ﺻﺎﻟﺖ ﺧﻮﺩ ﻧﺮﺳﻴﺪﻩ &= #65169;ﺎﺷﻨﺪ.ﮐﻪ ﺩﺭ ﻓﺼﻮﻝ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ'&= #65165;ﻳﻦ ﺍﺻﺎﻟﺘﻬﺎ ﻭﺗ&#= 65228;ﺒﻴﺮﺍﺕ ﻫﻨﺮﻯ ﻭﻓﮑﺮﻯ &= #65153;ﻧﻬﺎ ﺍﺻﺎﻟﺖ ﺑﻴﺸﺘ&#= 65198; ﻭ ﻧﺰﺩﻳﮑﺘﺮ ﺑ&= #65192;ﺪﺍﻭﻧﺪ ﺩﺍﺭﻧﺪ . ﻟﺬﺍ ﻧ= ;ﻤﻴﺘﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﻫﻨﺮ ﻋ= ﻴﻦ ﺯﻧﺪﮔﻰ ﺍﺳﺖ.ﭼ&= #65258; ﺯﻧﺪﮔﻰ ﻣﺎﺩﻯ'&= #64400;ﻪ ﻫﻨﺮﻣﻨﺪ ﺑﺎ ﺁ&= #65253; ﺩﺭ ﺍﻣﺎﻧﺖ ﻧﻴ&= #65204;ﺖ'ﻭ ﻣﻨﺎﻓﻊ ﻭﻭﺍﺑ&#= 65204;ﺘﮕﻰ ﻫﺎﻯ ﺧﻮﺩﺭﺍ ﻭ&= #65165;ﺭﺩ ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﺍ&= #65199; ﺯﻧﺪﮔﻰ ﺣﻘﻴﻘ&#= 65264; ﻭ ﺍﻟﻬﻰ'ﮐﻪ ﺍﻳ= ﻨﺎﻥ ﺩﺭ ﺳﻄﺢ ﻣﻘﺎﻡ = ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩ ﻫﻨ&= #65198;ﻧﻤﺎﺋﻰ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﮐ&= #65166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺍﺯ ﺍﻳﻦ = ﻟﺤﺎﻅ ﻫﻨﺮﺷﺎﻥ ﻧﺰﺩ&#= 65267;ﻚ ﺗﺮ ﺑﺰﻧﺪﮔﻰ ﺩ&= #65197;ﺳﺖ ﻭ ﺍﻟﻬﻰ ﺁﻧﺎﻥ = ﻣﻴﺒﺎﺷﺪ. ﺍﮔﺮ ﻫﻨﺮ ﻋﻴﻦ = ﺯﻧﺪﮔﻰ ﻧﻴﺴﺖ ﻭﻟﻰ ﺩﺭ = ﻫﻨﺮ ﺯﻧﺪﮔﻰ ﺭﺍ ﺑﺪ&= #65197;ﺟﺎﺗﻰ ﻣﻴﻴﺎﺑﻴﻢ. ﻫﻨ&= #65198;ﻣﻨﺪ ﻏﻴﺮ ﺍﻟﻬﻰ ﺯﻧ&= #65194;ﮔﻰ ﺭﺍ ﺑﻬﺘﺮ ﺁﻟﻮ&= #65193;ﻩ ﺑﺮﻭﺍﻥ ﺧﻮﺩ ﺗ&= #65268;ﺮﻩ ﻭﺗﺎﺭﻳﻚ ﻣﻴﮑ&#= 65256;ﺪ ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺑ&= #65192;ﺼﻮﺹ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﻴﺸﺘﺮ ﺩﺭﻙ ﺯ&= #65255;ﺪﮔﻰ ﻭ ﺍﺭﺍﺋﻪ ﻫﻨﺮ&= #65263; ﻭ ﺑﻴﺎﻧﻰ ﺧﻮﺩ&= #65197;ﺍ'ﺻﺎﺩﻗﺎﻧﻪ ﺗﺮ ﺍﺩﺍﻣﻪ ﻣﻴ&= #65194;ﻫﻨﺪ.ﺯﻳﺮﺍ ﺍﻳﻨﺎﻥ ﻧﻪ ﻓﻘ&= #65218; ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺯﻳﺒﺎﺋﻰ ﻣﻮ ﺭ&= #65165; ﻣﻴﺒﻴﻨﻨﺪ'ﮐﻪ &= #65203;ﺎﻟﮑﺎﻥ ﺣﺘﻰ ﭘﻴﭽﺶ ﻣﻮ = ﺭﺍ ﻣﻴﺒﻴﻨﻨﺪ. ﻭ ﮐ= ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ'ﻋﺎﻗﺒﺘ&#= 65260;ﺎﻯ ﺁﻳﻨﺪﻩ ﺻﺎﺣﺐ &= #65165;ﻳﻦ ﮔﻴﺴﻮﺍﻥ ﭘﺮ ﭘ&= #65268;ﭻ ﻭ ﺧﻢ ﺭﺍ ﻣﻰ ﺑﻴ= ;ﻨﻨﺪ. ﻭ ﻳﺎ ﺁﻳﻨﺪﻩ ﻫ= ﺎﻯ ﺑﻬﺘﺮ ﻧﻮﻋﻰ ﻭ = ﻳﺎ ﺑﺪﺗﺮ ﻧﻮﻋﻰ'ﺍ&= #65267;ﻦ ﺯﻳﺒﺎﺋﻴﻬﺎ ﺭ&#= 65165; ﻣﻰ ﺑﻴﻨﻨﺪ.ﮐﻪ = ﺧﻮﺩﺷﺎﻥ ﻣﺴﺖ ﻭ ﺑﻰ ﺧﺒﺮ= ﻫﺴﺘﻨﺪ.ﺑﺨﺼﻮ&= #65209; ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ &= #65197;ﻭﺡ ﺻﺎﺣﺐ ﺍﻳﻦ ﮔﻴ&= #65204;ﻮﺍﻥ'ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻭ ﭘﺎﮐﻰ ﺭ= ﻭﺍﻥ ﺩﺍﺭﻧﺪ ﭘس ﭼﻪ &= #65199;ﻳﺒﺎﺋﻰ ﻫﺎ ﺩﺭﺻﻮﺭﺕ ﻭ = ﺳﻴﺮﺕ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺯﻳ= ﺒﺎﺋﻰ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65193;ﺭ ﺑﺮﺍﺑﺮ ﺁﻧﻬﺎ'&= #64380;ﻮﻥ ﺗﻔﺎﻭﺕ ﺯﻳﺒﺎ&#= 65163;ﻰ ﺻﻮﺭﺕ ﻭ ﺳﻴﺮﺕ = ﻧﻮﻉ ﻣﻴﻤﻮﻥ ﺑﺎ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺍﺳﺖ'ﻭ ﺑ= ﻠﮑﻪ ﺑﻴﺸﺘﺮ. ﭘس ﺯﻧ&= #65194;ﮔﻰ ﺑﻬﺘﺮ ﺭﺍ ﺩﻳﮕ&= #65198;ﺍﻥ'ﺩﺭ ﻣﻠﺎﺣﻈﻪ ﺁثاA= 197; ﻫﻨﺮﻯ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ'ﺯﻳﺒﺎﺗ&#= 65198; ﻭ ﭘﺮﺣﮑﻤﺖ ﺗﺮ = ﻣﻴﻴﺎﺑﻨﺪ.ﮐﻪ ﺣﺘﻰ ﻣﺸﮑﻠﺎﺕ &= #65193;ﻧﻴﺎ ﺭﺍ ﭼﻮﻥ ﺩﺍﺭﻭ&= #65163;ﻰ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩ ﻭﺩ&= #65267;ﮕﺮﺍﻥ ﻣﻴﺪﺍﻧﻨﺪ.ﻭ ﻟ&= #65196;ﺍ ﺳﺎﻟﮑﺎﻥ ﺑﻠﺎ&#= 65267;ﺎ ﻭ ﻓﺘﻨﻪ ﻫﺎ ﻭ ﺍ= ;ﻣﺘﺤﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺳﻠﻮ&= #64400;ﻰ ﺧﻮﺩﺭﺍ'ﮐﻪ ﺧﺎ&= #65209; ﺁﻧﺎﻥ ﺍﺯ ﺧﺪﺍ = ﺭﺳﻴﺪﻩ ﺑﺎ ﺻﺒﻮﺭﻯ ﻭ ﺍ= ﻣﻴﺪ ﻭ ﻫﺰﺍﺭﺍﻥ ﺑﺎ&= #65197; ﺳﭙﺎس ﻧﻴﺰ ﺑﺮ&#= 65165;ﻯ ﺑﻠﺎﻳﺎﻯ ﺳﺨﺖ&#= 65175;ﺮ ﺩﺍﺭﻧﺪ. ﺯﻳﺮﺍ = ﺗﺰﮐﻴﻪ ﻧﻔس ﻋﻤﻴﻖ ﺗﺮ &= #65261; ﺳﺮﻳﻌﺘﺮ ﺧﻮﺍ&#= 65259;ﻨﺪ ﺩﺍﺷﺖ.ﻭ ﺍﻳﻦ ﺳ= ﺮﻧﻮﺷﺘﻬﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺳﺎ&#= 65247;ﮑﺎﻥ'ﻫﺮﻳﻚ ﺑﺎ ﻫﺮ ﺷﻬﻮﺩ ﺗ= ﺎﺯﻩﺍﻯ ﻟﺎﺯﻡ ﻭ ﺿﺮﻭﺭ&= #65263; ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﻴ&= #65194;ﺍﻧﻨﺪ. ﭘس ﮔﻠﻪ ﻭﻧﺎﻟ&#= 65258;ﺍﻯ ﻫﻢ ﻧﺪﺍﺭﻧﺪ.ﺁ&= #65255;ﮕﺎﻩ ﺩﺭ ﺣﺪّ ﮐﻔﺎﻳ&#= 65174; ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; ﺍﻟﻬﻰ ﮐﻪ ﺧﺎﺹ = ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ' ﭘﺎﮐﺴﺎﺯ = ﺭﻭﺍﻥ ﺷﺪﻩ'ﮐﻪ ﺑﺸﻬﻮ&= #65193; ﺑﺮﺗﺮﻯ ﻣﻴﺮﺳ&#= 65256;ﺪ.ﺑﺨﺼﻮﺹ ﮐﻪ ﺑﺸﻬﻮﺩ ﺁﺧ&= #65198; ﺭﻭﺡ القُدُس = ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ.ﺁﻧﮕﺎ&#= 65257; ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﺍﻳﻦ ﺷﺎﻫﺪ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;'ﺭﺍﻫﻨﻤﺎﻯ ﺑﻬﺘﺮﻯ ﺩﺭ ﺑﻴ&= #65166;ﻥ ﻭ ﻫﻨﺮﻧﻤﺎﺋﻰ &= #65211;ﺎﺩﻗﺎﻧﻪ ﻭﻋﻤﻴﻖ ﺗﺮ ﺁﻧ&= #65166;ﻥ ﺍﺳﺖ.ﮐﻪ ﺗﻨﺰﻳ&= #65246; ﻣﻨﻄﻘﻰ ﻭ ﺑﻴﺎ&= #65255;ﻰ ﺭﺳﺎﺗﺮ' ﻭ ﺑﺮﺍ= ﻯ ﺳﻄﻮﺡ ﻋﻘﻠﻰ ﺑ&= #65268;ﺸﺘﺮﻯ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ&= #65247;ﻰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ ﺍﻟﻬﻰ'ﺣﺘﻰ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﺩﺭ ﺳﻄﺢ ﻣﻘﺎﻡ = ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ ﺑﺪﺭﺳ&#= 65176;ﻰ ﺑﻴﺎﻥ ﻧﻤﻰ ﮐﻨ&= #65256;ﺪ.ﻭ ﻋﺎﺩﺕ ﻣﻴﮑﻨﻨ&#= 65194; ﮐﻪ ﺑﻴﺎﻥ ﻧﮑﻨ&= #65256;ﺪ.ﺯﻳﺮﺍ ﺑﻨﻔﻊ ﻭﻣﻨﺎﻓ&#= 65226; ﺩﻧﻴﻮﻯ ﺁﻧﺎﻥ &= #65255;ﺨﻮﺍﻫﺪ ﺑﻮﺩ.ﮐﻪ ﺩﺭﻭﺍ&= #65239;ﻊ ﺍﻟﻬﺎﻣﺎﺕ ﺍﺯ &= #65251;ﻨﺒﻊ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﺪﺑّﺮ ﻣﻘﺎﻣﺎﺕ ﺣﻘﻴ&#= 65198;ﺗﺮ ﺑﺸﺮﻯ ﻭ ﺣﺘﻰ ﺣ= ﻴﻮﺍﻧﻰ ﺩﺍﺭﻧﺪ.<o:p></o:p> ﻟﻮﻟﺎ ﺩ= ;ﺭ ﺑﻴﻨﺶ ﻫﺎﻯ ﺍﺟ&= #65176;ﻤﺎﻋﻰ'ﺑﻔﻠﺴ= 5236;ﻪ ﺟﺎﻣﻌﻪ ﺷﻨﺎﺵ &= #65191;ﻮﺩ'ﺩﺭ ﺑﺮﺩﺍﺷﺖ ﻭ ﻓﻬ&= #65250; ﻫﻨﺮ'ﻣﺨﺎﻟﻒ ﻭ&= #65183;ﻮﺩ ﻋﻨﺎﺻﺮ ﻣﻄﻠﻖ &= #65261; ﻳﻘﻴﻨﻰ ﺍﻟﻬﻰ &= #65251;ﻴﺒﺎﺷﺪ ﮐﻪ ﺑﺮﺍﻯ ﻭﺟﻮ&= #65193; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺎ ﺍﻟﻬﺎﻣﺎﺕ ﻭﮐ&#= 65252;ﮑﻬﺎﻯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ'&= #65169;ﺮﺍﻯ ﻫﻨﺮﻣﻨﺪ ﻭﻫﺮ&#= 64400;ﺴﻰ ﻗﺎﺋﻞ ﻧﻴﺴﺖ.ﻭ = ﺟﻤﺎﻝ ﺑﺮﺗﺮ ﻭ ﻣﻄﻠﻖ = ﺭﺍ ﺑﺎﻭﺭ ﻧﺪﺍﺭﺩ.&= #65261; ﺟﻤﺎﻝ ﻭﻫﻨﺮﻫ&#= 65166;ﻯ ﻣﺎﺩﻯ ﻫﻤﺎﻥ ﺯ&= #65267;ﺒﺎﺋﻰ ﺣﻘﻴﻘﻰ ﻣﻴﺪﺍ&#= 65255;ﺪ.ﻭ ﺣﺘﻰ ﺣﺎﺿﺮ ﻧﻴ&= #65204;ﺖ ﺑﺎﺳﺘﺮﺳﺎﻝ ﻭ &= #65175;ﺄﻣّﻠﺎﺕ ﻓﻠﺴﻔﻰ'ﮐﻪ ﺩﺍ&= #65255;ﺴﺘﻪ ﻳﺎ ﻧﺪﺍﻧﺴﺘﻪ &= #65169;ﺪﺍﻥ ﻣﻴﭙﺮﺩﺍﺯﺩ.ﺩ&#= 65197; ﺍﻳﻦ ﺑﺎﺭﻩﺗﻔ&#= 64401;ّﺮ ﮐﻨﻨﺪ. ﺷﺎﻳﺪ ﺑ= ﺘﻮﺍﻧﺪ ﺑﺮﺍﻯ ﻫﺮ ﺃﻣﺮ&= #65263; ﻋﻠﻠﻰ ﺑﺮﺗﺮ ﻗ&= #65170;ﻠﻰ ﺑﺠﻮﻳﻨﺪ.ﻭﻳﺎ &= #65259;ﺮ ﻋﻠّﺖ ﺧﻮﺩ ﻣﻌ&#= 65248;ﻮﻝ ﻋﻠّﺘﻰ ﺍﺳﺖ ﻭ&#= 65169;ﮕﺬﺷﺘﻪ ﺣﺘﻰ ﺑﺄﺯﻝ ﻧﻴ&= #65200; ﺑﺎﺯ ﮔﺮﺩﻧﺪ. ﮐ= ﻪ ﻓﺮﻣﺎﻧﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ'ﻭﻋﻠﻢ ﺍﺯ ﻗﺒﻞ ﺍﺯ ﻭﺟ= ﻮﺩ ﺩﺍﺭﺩ. ﻭﻋﻠﻞ ﻣ= ﺎﺩﻯ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺳ&= #65166;ﺯﻧﺪﻩ ﻫﻨﺮﻣﻨﺪ'ﻭﺍﻗ&#= 65228;ﻴّﺖ ﺧﻮﺩﺭﺍ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ.ﻭﻟﻰ ﺣﻘ&= #65268;ﻘﺖ ﺑﺮﺗﺮ ﻭ ﺍﻳﺪﺁ&= #1604; ﺁﻳﻨﺪﻩ' ﻟﺎﺯﻡ = ﺑﺮﺍﻯ ﭼﻨﺎﻥ ﺃثرﻫﻨA= 198;ﻯ ﻭ ﺑﻴﺎﻥ ﻓﻠﺴﻔ&= #65264; ﺭﺍ'ﻫﻤﻪ ﭼﻴﺰ ﻣ= ﻴﺪﺍﻧﻨﺪ.ﻭﺑﻌ&#= 65248;ﻞ ﻣﺘﺎﻓﻴﺰﻳﻚ ﻧ&#= 65176;ﻴﺠﻪ ﺗﮑﺎﻣﻞ ﻫﻤﻪ ﺍ&= #65251;ﻮﺭ ﻫﺴﺘﻰ'ﮐﻪ ﻗﺎﺑ&= #65246; ﺍﻧﮑﺎﺭ &#= 65255;ﻴﺴﺖ ﺩﺭ ﻧﻈﺮ ﻧﺪﺍﺭ&= #65255;ﺪ.ﮐﻪ ﭼﻪ ﻋﻠﻞ ﺑﺎﻋث &= #65175;ﮑﺎﻣﻞ ﻫﺴﺘﻨﺪ.ﻭ ﺑﮑﺪ&= #65165;ﻡ ﺳﻄﺢ ﺍﺯ ﮐﻤﺎﻝ = ﻏﻴﺮ ﻣﻮﺟﻮﺩ ﮐﻨﻮﻧ&#= 65264; ﭘﻴﺶ ﻣﻴﺮﻭﻧﺪ.&= #65175;ﺎ ﺷﺎﻳﺪ ﺑﻌﻠﺖ ﺍ&= #65247;ﻌﻠﻞ ﺍﻟﻬﻰ'ﻭ ﺗﺪﺑﻴ&= #65198;ﺍﺕ ﺧﺪﺍﻭﻧﺪ'ﻭ ﻓﻠ&= #65204;ﻔﻪ ﭘﻴﺪﺍﻳﺶ ﺧﻮﺩ&#= 65207;ﺎﻥ ﺩﺭﺟﻬﺎﻥ ﺑﺮﺳ&#= 65256;ﺪ.ﻭ ﺍﮐﺘﻔﺎ ﺑﻮﺟﻮ&#= 65193; ﺍﺗّﻔﺎﻗﻰ ﺧﻮ= 5193; ﻧﮑﻨﻨﺪ.ﺩﺭ ﺣﺎ&= #65247;ﻴﮑﻪ ﺗﻐﻴﻴﺮﺭﺍ ﻫﺮ &= #65247;ﺤﻈﻪ ﺩﺭ ﺧﻮﺩ ﻭﻫﻤﻪ = ﻫﺴﺘﻰ ﺑﭽﺸﻢ ﺗﻥﻤﻴﺒ&#= 65268;ﻨﻨﺪ'ﻭﻟﻰ ﺑﭽﺸﻢ ﺩﻝ ﻧﺘﻴ&= #65184;ﻪﺍﻯ ﻧﻤﻰ ﮔﻴﺮﻧﺪ.ﮐ&= #65258; ﻣﻨﺠﺮ ﺑﺪﺭﻙ ﺍ&= #65259;ﻤﻴّﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩ ﺑﺮ&= #65203;ﻨﺪ ﻭ ﺍﺯ ﺩﺍﺩﻩ ﻫﺎ= ﻯ ﺗﻮﻟﺪﺍﺕ ﺣﻴﻮ&#= 65165;ﻧﻰ ﺩﺭﺟﻬﺎﻥ'ﭘس ﺍ&#= 65199; ﻣﺮﮒ ﻧﺠﺎﺕ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ ﮐﻪ ﺗﻨﻬ&= #65166; ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ &= #65165;ﺯ ﺍﻳﻦ ﺁﻓﺮﻳﻨﺸ&#= 65260;ﺎ'ﻫﻤﺎﻥ ﺻﻌﻮﺩ ﺍﺯ ﻧﺮﺩ&= #65169;ﺎﻥ ﺍﻧﻮﺍﻉ ﻭ ﺻﻔﺎ&= #65173; ﻭﮐﻤﺎﻟﺎﺕ ﺑﺮ&#= 65175;ﺮ ﻧﻮﻋﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﺍﺯﺣﻴﻮﺍﻧﻴ= 617;ﺖ ﮐﻨﻮﻧﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ'ﺑﺎﻟﻮﻫﻴ= 617;ﺖ ﻭ ﺗﻘﺪس ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﻓﺮ&= #65207;ﺘﻪ ﮔﻮﻧﻪ ﻭﮐﻤﺎﻟ&#= 65166;ﺕﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺑﺮﺳ&#= 65256;ﺪ.ﻭ ﺍﻳﻥ همانی الگوﻫﺎﻯ اﻟﻬ= ;ﻰ ﺭﺍ ﺑﻴﺎﺑﻨﺪ.ﻭ = ﺧﻮﺩ ﺗﺠﺴّﻢ ﻭ ﺗﺠﺴ&#= 1617;ﺪ ﻭﺍﻗﻌﻰ ﺁﻥ ﺍﻳ&= #65194;ﻩ ﻫﺎﻯ ﺍﻟﻬﻰ.ﻭ ﺍ= ﻟﮕﻮﻫﺎﻯ ﮐﻤﺎﻝ ﻧﻮﻋﻰ ﺑ&= #65208;ﻮﻧﺪ.ﮐﻪ ﺳﺎﻟﮑﺎﻥﻤﻴﺮ= 5203;ﻨﺪ.ﻭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65169;ﻌﺪ ﺍﺯ ﺯﻣﺎﻧﻰ ﻟﺬ&= #65173; ﺷﮑﻢ ﻭ ﺍﻃﺮﺍﻑ<= /span> </spa= n>ﺷﮑﻢ'ﺩﻭﺑﺎʋ= 97;ﻩ ﮐﺎﺭﻣﺎﻫﺎﻯ ﻧ&#= 65204;ﺦ ﻭﻣﺴﺦ'ﻭ ﺣﺘﻰ ﻓ= ﺴﺦ ﻭ ﺭﺳﺦ ﻧﻮﻋﻰ ﺧ= ﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ'ﺗﺎ ﺩﻭﺑ&= #65166;ﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;'ﺑﻬﻤﻴﻦ ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻨ&= #65262;ﻧﻰ ﺧﻮﺩ ﺑﺮﺳﻨﺪ'ﮐ&= #65258; ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65169;ﭙﺮﺩﺍﺯﻧﺪ.ﻭ ﺣﺘﻤﺎ ﺷﻬﻮﺩ ﺷ&= #65208;ﻢ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; القُدُس ﺑﺎﻳ&= #65194; ﺑﺮﺳﻨﺪ.ﮐﻪ ﺗﻨ&= #65260;ﺎ ﻭﻳﺰﺍﻯ ﺗﻮﻟﺪ&#= 65165;ﺕ ﻳﻚ ﺭﻭﺡ ﺍﻧﺴﺎ&= #65255;ﻰ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻭ ﻣﺮﺍﺗﺐ ﺑﺎﻟ&= #65166;ﺗﺮ ﺁﻥ ﻣﻴﺒﺎﺷﺪ.<o:p></o:= p> ﻟﺎﻟﻮ= ; ﻧﻴﺰ ﻭﺍﻗﻊ ﺍﺳﺘﺎﺗ&#= 65268;ﮑﻰ ﺟﻤﺎﻟﻰ ﺩﺭﻫﻨ&#= 65198;'ﻭ ﻫﻤﻪ ﺍﻣﻮﺭ ﻫﺴ&= #65176;ﻰ ﺭﺍ'ﻳﻚ ﻭﺍﺣﺪ ﻣ= ﺘﺎﻓﻴﺰﻳﻚ ﻭ ﻳﮕﺎﻧﻪ ﻧﻤﻴ&= #65194;ﺍﻧﺪ.ﺑﻠﮑﻪ ﺁﻧﺮﺍ ﺑﺼﻮﺭﺕ &= #65239;ﻄﻌﺎﺕ ﻣﻮﺯﺍﺋﻴﻚ ﻣﻴ&#= 65194;ﺍﻧﺪ'ﮐﻪ ﺑﺎﺷﮑﺎﻝ ﻣﺨﺘ&#= 65248;ﻒ ﻣﻴﺘﻮﺍﻧﻨﺪ ﮐ&#= 65256;ﺎﺭ ﻫﻢ ﻗﺮﺍﺭ ﮔﻴﺮ&= #65255;ﺪ.ﻭ ﺍﻧﻮﺍﻋﻰ ﺍﺯﺯ&#= 65267;ﺒﺎﺋﻰ ﻧﺸﺎﻥ ﺑﺪﻫﻨﺪ. = ﺷﺎﻳﺪ ﻧﻈﺮ ﺍﻭ ﺩﺭ ﻳﻚ= ﻫﻨﺮ ﻣﺎﺩﻯ ﭼﻨﻴﻦ ﺑ&= #65166;ﺷﺪ ﻭﻟﻰ ﺩﺭ ﻫﻨﺮ ﺍ= ﻟﻬﻰ ﻣﺪﺭﻙ ﺍﻟﻬﻰ ﺑ&= #65198;ﺍﻯ ﺗﻌﺎﻟﻰ ﺭﻭﺡ ﻭ = ﻋﻘﻞ ﻭ ﺍﺣﻮﺍﻝ ﻭ ﺍﺧ= ﻠﺎﻕ ﺍﺟﺘﻤﺎﻋﻰ ﺧﻮ&#= 65193;'ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩﻓﻮق ﺒ= 5208;ﺮﻯ'ﺑﻬﺘﺮ ﺍﺳﺖ. ﺗﻤﺎﻣﻰ ﺍ= ﺟﺰﺍﻯ ﻭﺟﻮﺩ ﺳﺎﻟﻚ ﻳ&= #64405;ﺎﻧﻪ ﺷﻮﺩ' ﮐﻪ ﺑﻮﺣﺪ= ﺕ ﻭﺟﻮﺩ ﻣﻴﺮﺳﺪ. = ﭼﻪ ﺍﺟﺰﺍﻯ ﺧﻮﺩﺭ&#= 65165; ﮐﻨﺎﺭ ﺑﺰﻧﺪ'ﮐ&= #65258; ﺑﮑﻞ ﻧﺎﻣﺮﺋﻰ &= #65191;ﻮﺩ ﺩﺭ ﺷﻬﻮﺩ ﺑﺮﺳ&= #65194;.ﻭﭼﻪ ﺩﺭ ﺗﻔﮑّﺮﺍﺕ &#= 65261; ﻋﻘﺎﻳﺪ ﺧﻮﺩ' ﺑ= ﺘﻮﺍﻧﺪ ﺍﺟﺰﺍﻯ ﮐﻮﭼﻚ &= #65197;ﺍ ﺑﻴﻚ ﮐﻞ ﺑﺮﺗﺮ'= ﻭ ﻧﻈﺮﻳﻪﺍﻯ ﺑﺎ&#= 65247;ﺎﺗﺮ ﺑﺮﺳﺎﻧﺪ. ﮐﻪ ﺍ= ﺟﺰﺍﻯ ﺁﻥ ﻣﻮﺭﺩ ﺗﻮﺟ&= #1617;ﻪ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﭼ= ﻮﻥ ﮐﻞ ﺑﺪﺳﺖ ﺁﻣﺪ'= ﻫﻤﻪ ﺍﺟﺰﺍ ﻧﻴﺰ ﻭﺟ&= #65262;ﺩ ﺩﺍﺭﻧﺪ.ﻭ ﺑﻘﻮ&= #65245;ﻣﻮﻟﺎﻧﺎ'ﭼﻮ ﺻﺪ ﺁﻣﺪ'ﻧﻮﺩ ﺩ= ﺭ ﭘﻴﺶ ﻣﺎ ﺍﺳﺖ. ﻫ= ;ﺮ ﺃﺷﺮﻯ ﻣﺘﺸﮑّ= 5246; ﺍﺯ ﺍﺟﺰﺍ ﭼﻮﻥ = ﺑﺮﺧﻰ ﻗﻄﻌﺎﺕ ﺯﻭﺍﻝ &= #65169;ﻴﺎﺑﻨﺪ.ﺃثر ﻫﻨﺮﻯ ﻧﻴﺰ ﺯﺷ&= #65174;.ﻭ ﺳﭙس ﺧﻮﺩ ﻧﻴﺰ &= #65199;ﺍﺋﻞ ﻣﻴﮕﺮﺩﺩ.ﻭﻟﻰ &= #64400;ﻞّ ﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﻋ= ﺮﻓﺎﻥ ﺍﻟﻬﻰ' ﻫﺮﮔﺰ ﻗ= ﻄﻌﺎﺕ ﺁﻥ ﻧﻴﺰ ﺯﻭﺍﻟ&= #65264; ﻧﺪﺍﺭﻧﺪ.ﺑﻠﮑ&#= 65258; ﺍﺳﺘﺤﮑﺎﻡ ﺑﻴ&#= 65208;ﺘﺮﻯ ﻫﻢ ﻣﻴﻴﺎﺑﻨﺪ &= #65261; ﻟﺬﺍ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﮐﻠّﻰ ﺍﻭﻟﻴﺎ= 5263; ﺍﻟﻬﻰ ﭘﺶ ﺍﺯ ﺗ= ﻨﺰﻳﻞ' ﮐﻪ ﺍﺭﺯﺵ ﺍﻟﻬ&= #65264; ﺁﻥ ﮐﻤﺘﺮﺑﺎﺷ&#= 65194;'ﻧﺎﻣﻔﻬﻮﻡ ﺩﻳﮕﺮﺍﻥ ﻣﻴﮕ&#= 65198;ﺩﺩ'ﻓﻮﺭﺍ ﻣﻴﺘﻮﺍﻧﺪ ﺍﺯ &= #65259;ﻤﺎﻥ ﺳﻄﺢ ﺟﺰﺋﻰ ﺑﺎ&= #65199; ﺑﺴﻄﺢ ﮐﻠّﻰ ﻗ&#= 65170;ﻠﻰ ﺑﺎﻟﺎﺑﺮﻭﺩ.ﮐ&#= 65258; ﺷﺎﻳﺪ ﻫﻢ ﺗﺠﺮ&= #65169;ﻪ ﺗﻨﺰﻳﻞ ﻭ ﺗﺄﻣ&= #1617;ﻠﺎﺕ ﺍﻭ ﺑﺎﻋﺶ ﺻﻌﻮ&= #65193; ﻣﻘﺎﻡ ﻋﻘﻠﻰ ﻭ&= #65197;ﻭﺣﻰ ﻭ ﺍﻟﻬﻰ ﺑﺎﻟﺎ&= #65175;ﺮ ﺍﺯ ﮐﻞّ ﺧﻮﺩ ﺷ&= #65262;ﺩ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﺑﺮﺧﻰ ﺍﺯﺷﺎﻫ&#= 65194;ﺍﻥ ﺷﻬﻮﺩ ﺷﺸﻢ ﺭﻭ&= #65185; القُدُس ﻣﻴﺘ&= #65262;ﺍﻧﻨﺪ ﺑﻤﻌﺮﺍﺝ ﻭ ﺍﺳ&= #65198;اء ﺑﺎﻟﺎﺗﺮ ﺑﺮﻭ&#= 65255;ﺪ'ﻭ ﺑﻌﺮﺵ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﺑﺮﺳﻨﺪ ﮐﻪ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﻭ ﮐﻠّﻰ ﻫﺎﻯ ﺑ&= #65166;ﻟﺎﺗﺮﻯ ﻣﻴﺮﺳﻨﺪ.ﮐﻪ ﻓ&= #65166;ﺻﻠﻪ ﻫﺎﻯ ﻧﺠﻮﻣﻰ ﺩ&= #65197; ﺩﺭﺟﻪ ﺍﺻﺎﻟﺖ &= #65261;ﮐﻤﺎﻝ'ﺩﺭ ﺑﻴﺎﻧﺎﺕ ﮐﻠّ= 5264; ﻫﺎﻯ ﺟﺪﻳﺪ ﻧﺴ&= #65170;ﺖ ﺑﮑﻠّﻰ ﻫﺎﻯ ﻗ&#= 65170;ﻠﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ.ﮐ&= #65258; ﻫﺮ ﻳﻚ ﺭﺍ ﭘﻴﺎ= ﻣﺒﺮ ﺑﻬﺸﺘﻰ ﺑﺮﺗﺮ &= #65251;ﻴﺪﺍﻧﺪ'ﮐﻪ ﻓﺎﺻﻠﻪ ﭘﺎﻧﺼ&#= 65194; ﺳﺎﻝ ﺳﻮﺍﺭ ﮐﺎ&= #65197; ﺗﻴﺰ ﺭﻭ'ﺑﺎﻳﺪ = ﻃﻰ ﻃﺮﻳﻖ ﺗﮑﺎﻣﻠ&#= 65264; ﮐﻨﺪ.ﮔﻮﺋﻰ ﭘﺎ&= #65255;ﺼﺪ ﺳﺎﻝ ﺯﻧﺪﮔﻰ ﻫ&= #65166;ﻯ ﺟﻬﻨّﻤﻰ ﺟﻬﺎ= 5253; ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65251;ﺴﺘﻌﺪ ﻫﻢ ﺑﺎﺷﺪ'ﺗﺎ ﺑ= ﺘﻮﺍﻧﺪ ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ &= #65259;ﺎﻯ ﺧﻮﺩ ﺭﺍ ﺟﺒﺮﺍ&= #65253; ﮐﻨﺪ ﻭﺑﺴﻄﺢ ﺷ&= #65260;ﻮﺩﻯ ﺑﺎﻟﺎﺗﺮ ﺑﺮﺳ&#= 65194;.<o:p></o:p> ﻟﺬﺍ ﺩﺭ= ; ﻧﻘﺪ ﻳﻚ ﺃثر ﻫﻨﺮﻯ'&#= 65255;ﺒﺎﻳﺪ ﺍﺟﺰﺍ ﺭﺍ ﺍﺯ ﻫ= ﻢ ﺗﺸﺨﻴﺺ ﺩﺍﺩ ﻭ&= #65193;ﺭ ﻳﻚ ﺍثر ﻫﻨﺮﻯ &#= 65165;ﻟﻬﻰ'ﻫﺮﮔﺰ ﻗﻄﻌﺎﺕ ﺟﺰﺋﻰ &= #64380;ﻨﺎﻥ ﻭﺣﺪﺗﻰ ﺩﺍﺭﻧ&#= 65194;'ﮐﻪ ﺗﻔﮑﻴﻚ ﻧﺎﺷﺪ&#= 65255;ﻰ ﻫﺴﺘﻨﺪ ﻭ ﺍﮔﺮ = ﺗﻔﮑﻴﻚ ﻫﻢ ﺷﻮﻧﺪ'ﻧﻪ ﻓ= ﻘﻂ ﻧﻘﺺ ﻧﺸﺎﻥ ﻧﻤ&= #65268;ﺪﻫﺪ'ﺑﻠﮑﻪ ﺑﺎ ﺩﺍﺷﺘﻦ ﮐﻞ = ﺑﺮﺗﺮ ﺧﻮﺩ ﺍﺳﺘﺤ= ;ﮑﺎﻡ ﺣﻘﻴﻘﺖ ﺁﻧﻬﺎ &= #65169;ﻴﺸﺘﺮ ﻣﻴﺒﺎﺷﺪ.ﻫﻤﺎ&#= 65253; ﻃﻮﺭ ﮐﻪ ﺗﺸﺮﻳ&= #65186; ﻗﻄﻌﺎﺕ ﺑﺪﻥ ﺍ&= #65255;ﺴﺎﻥ ﺑﺮﺍﻯ ﺗﺸﺨﻴﺺ &= #65251;ﻨﺠﺮ ﺑﻤﺮﮒ ﻗﻄﻌﻰ ﺍ&= #65255;ﺴﺎﻥ ﻭ ﺍﺟﺰﺍﻯ ﺍﻭ ﻣ= ﻴﮕﺮﺩﺩ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﺩﺭ ﺃثر ﻫﻨﺮﻯ &#= 65175;ﺠﺮﺑﻪ ﺁﻧﻬﺎ ﺑﺎﻋث ﺳ&#= 65240;ﻮﻁ ﺍﺭﺯﺵ ﻫﻨﺮﻯ ﺁ&= #65253; ﻣﻴﮕﺮﺩﺩ.ﺩﺭﺣ&#= 65166;ﻟی که ﺩﺭ ﺁﺷﺎﺭ ﺍ&#= 65247;ﻬﻰ ﻭ ﻋﺮﻓﺎﻥ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ'ﺣﺘﻰ ﺩﺭ&= #65211;ﻮﺭﺕ ﺗﻔﮑﻴﻚ ﻗﻄﻌﺎ&#= 65173; ﻳﻚ= ﺃثرﻫ&= #65256;ﺮﻯ ﻳﮕﺎﻧﻪ ﺷﺪﻩ ﻣ&= #65256;ﺠﺮ ﺑﻤﺮﮒ ﺃثر ﻧﻤ= 5268;ﺸﻮﺩ ﮐﻪ ﺑﺎﻋث ﻣﺰﻳ&#= 65194; ﺍﺳﺘﺤﮑﺎﻡ ﺁﻥ &= #65255;ﻴﺰ ﻣﻴﺸﻮﺩ.ﻭ ﻣﻬﻤ&= #65176;ﺮ ﺍﻳﻨﮑﻪ ﺷﻨﺎﺧ&#= 65174; ﺍﺟﺰﺍ ﻳﻚ ﺃثر= 5259;ﻨﺮﻯ'ﻧﻤﻴﺘﻮʋ= 65;ﻧﺪ ﺷﺎﻣﻞ ﺗﻤﺎﻡ ﺁ&= #1579;اﺭ ﺁﻥ ﻫﻨﺮﻣﻨﺪ ﺑ&= #65166;ﺷﺪ.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﺮﺍﻯ = ﺩﻳﮕﺮﻫﻨﺮﻣﻨ= 5194;ﺍﻥ ﻧﻴﺰ ﻗﺎﺑﻞ ﺗﻄ&= #65170;ﻴﻖ ﺑﺎﺷﺪ. ﻟﺬﺍ ﻧﻘ= ﺪ ﺍﻣﻮﺭ ﻣﻨﺤﺼﺮ&#= 65165; ﺩﺭ ﺍﺟﺰﺍ ﺩﺳﺖ = ﻣﻴﺪﻫﺪ. ﻭﮐﻠﻬﺎﻯ ﻋﻘﻠ&#= 65264; ﻗﺎﺑﻞ ﻧﻘﺪ ﻧﻴ&= #65204;ﺘﻨﺪ.ﻣﮕﺮ ﺑﺴﺨﺘﻰ ﺩﺭﺑﺎ&#= 65197;ﻩﺍﺟﺰﺍﻯ ﺍﻳﻦ ﺣﮑﻤﺖﮐﻠ&#= 1617;ﻰ ﺑﺎﺷﺪ. و ﺍﻟّﺎ &= #65197;ﻭﺡ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺷ&= #65194;ﻩ ﻭ ﻳﮕﺎﻧﻪ ﮔﺮﺩ&= #65267;ﺪﻩ'ﻗﺎﺑﻞ ﺗﻔﮑﻴﻚ ﺑﮕﺬﺷ&#= 65176;ﻪ ﻫﺎﻯ ﺟﺰﺋﻰ ﺧﻮ&= #65193;ﺵ ﻧﻴﺴﺖ.<o:p></o:p> ﺑﻨﻈﺮ ﻟ= ;ﺎﻟﻮ'ﭘﻨﺞ ﺟﻨﺒﻪ ﻫﻨﺮ ﺩﺭ = ﺭﺍﺑﻄﻪ ﺑﺎ ﺯﻧﺪﮔﻰ ﻫﺴ&= #65174;.ﻭ ﻏﻴﺮ ﺍﺯ ﺁﻧﻬﺎ = ﺭﺍ ﻫﻨﺮﺟﺪﺍ ﺍﺯ ﺯ&= #65255;ﺪﮔﻰ ﻣﻴﺪﺍﻧﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﺁﻧﺮﺍ ﻧﺎﻡ ﻫﻨ&= #65198; ﺑﺮﺍﻯ ﻫﻨﺮ &#= 65251;ﻴﺪﺍﻧﺪ.ﮐﻪ ﻣﻌﻤﻮﻟﺎ ﺻﺎﺣ&#= 65170;ﺎﻥ ﻣﮑﺎﺗﺐ ﺣﻴﺎﺗ&#= 65264; ﻏﻴﺮ ﻋﺎﺩﻯ ﺩﺍ&= #65197;ﻧﺪ.ﻭ ﺍﻭ ﭘﺮﻭﺍﺯ ﺍﺯ = ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺭﺍ ﺑﺪ&= #65261;ﻥ ﺍﺭﺯﺵ ﻣﻴﺪﺍﻧ&#= 65194;.ﻭ ﺍﺳﺎس ﺭﺍ ﭼﻮﻥ &= #65191;ﻠﺒﺎﻥ ﻣﻴﺪﺍﻧﺪ'ﮐﻪﺑ&#= 64381;ﻴﺰﻯ ﺯﻳﺮ ﭘﺎﻯ ﺧﻮﺩ&= #65197;ﺍ ﺗﻮﺟّﻪ ﻧﻤﻴﮑ= 5256;ﺪ. ﮔﻮﺋﻰ ﺩﺭﺧﻴﺎ&#= 65245; ﺯﻧﺪﮔﻰ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﻭﻟﺬﺍﻣﻴA= 176;ﻮﺍﻥ ﺍﻭﻟﻴﺎﻯ اﻟﻬ= 5264; ﺭﺍ ﺟﺪﺍ ﺍﺯ ﺯﻧ= ﺪﮔﻰ ﺩﺍﻧﺴﺖ.ﻭﻫﻨﺮ &= #65169;ﺮﺍﻯ ﻫﻨﺮ ﺩﺭ ﻭﺍﻗﻊ'= ﻣﺸﻤﻮﻝ ﺍﻳﻦ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﻭ ﺳﺎﻟﮑﺎﻥ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺩﺭ ﺟﻨﺒﻪ ﻧﺨﺴ&= #65174; به (ﻭﻇﻴﻔﻪ ﺗﮑ&#= 65256;ﻴﮑﻰ) ﻫﻨﺮ'ﮐﻪ ﺻﻨﻌﺘ&= #65264; ﺁﺯﺍﺩ ﻣﻴﺒﺎﺷ&#= 65194;. ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﺍ&= #65267;ﻦ ﺟﻨﺒﻪ ﻫﻨﺮ ﺭﺑ&= #65220;ﻰ ﺑﻮﻇﻴﻔﻪ ﻫﺎﻯ &= #65193;ﻳﮕﺮ ﺍﺧﻠﺎﻗﻰ ﻭ ﻋﺎ&= #65219;ﻔﻰ ﻭ ﺩﻳﻨﻰ ﻭ ﺳﻴﺎ= ﺳﻰ ﻧﺪﺍﺭﺩ.ﺯﻳﺮﺍ &= #65191;ﺎﺹ ﻣﮑﺎﺗﺐ ﺣﻴﺎﺗ&#= 65264;'ﻭﺑﻘﻮﻝ ﺍﻭ'ﮐﻪﻫﻤﺎﻥ ﺭ&= #65259;ﺮﻭﺍﻥ ﺍﻟﻬﻰ ﻭ ﻫﻨﺮﻫ&= #65166;ﻯ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ. ﻭ ﺟﻬﺎﻥﺑﺮﺗﺮ &= #65261; ﺩﻳﮕﺮﻯ ﻣﻰ ﺟﻮ&= #65267;ﻨﺪ.ﮐﻪ ﺍﮐﻨﻮﻥ ﻭﺟﻮﺩ &= #65255;ﺪﺍﺭﻧﺪ.ﻭﻟﻰ ﺩﺭﺁﻳﻨﺪﻩ ﺗﮑ&#= 65166;ﻣﻞ ﺁﻧﻬﺎ ﺩﺭﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺍﻫﻨ&#= 65194; ﻳﺎﻓﺖ.ﻭ ﺟﻨﺒﻪ = ﺗﮑﻨﻴﻚ ﻭ ﺻﻨﻌﺘﻰ ﻫﻨﺮ = ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ ﺩﺭ ﻫﻤ&= #65268;ﻦﺟﻬﺎﻥ ﺩﺭﺟﺎ ﺯﺩﻥ ﺩﺍ&= #65197;ﺩ.ﺩﺭﺣﺎﻟﻴﮑ= 5258; ﭘس اﺯﻣﺮگ هنر= ;ﻣﻨﺪ ﻣﻨﺠﺮ ﺑﻘﻬﻘﺮ&#= 65165;ﻯ ﮐﺎﺭﻣﺎﺋﻰ ﺩﺭ &= #65165;ﻧﻮﺍﻉ ﺣﻘﻴﺮ ﺗﺮ ﻣﻴﺸ&= #65262;ﺩ.ﮐﻪ ﺧﻮﺩ ﺑﻬﺘﺮﻳﻦ &= #65193;ﻟﻴﻞ ﺑﻰ ﺍﻋﺘﺒﺎﺭﻯ &= #65259;ﻨﺮ ﺻﻨﻌﺘﻰ ﻭ ﺗﮑﻨ&= #65268;ﮑﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺍ&= #64400;ﺸﺮﺍ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻏ&#= 65268;ﺮ ﺍﻟﻬﻰ'ﻋﻤﺮﻯ ﺭ&= #65165; ﺳﺮﮔﺮﻡ ﺍﻳﻦ ﻫ&= #65204;ﺘﻨﺪ. ﻭﻟﺎﻟﻮ ﻫﻨﺮ ﺑ&= #65198;ﺍﻯ ﻫﻨﺮ ﺭﺍ ﺑﺮﺍﻯ = ﺯﻧﺪﮔﻰ ﺍﺭﻳﺴﺘﮑﺮﺍﺳ= 5264; ﻭ ﺗﺠﻤّﻠﻰ ﻣﻴ&#= 65192;ﻮﺍﻧﺪ.ﺑﺪﻭﻥ ﺗﻮﺟّﻪ ﺑﺎﻳﻦ &#= 65183;ﻨﺒﻪ ﻫﻨﺮﻯ.ﺍﻣثاﻝ (&#= 65165;ﺳﮑﺎﺭ ﻭﺍﻳﻠﺪ) ﻫﻨﺮ ﺭ= ﺍ ﺑﺮﺍﻯ ﺗﺮﺑﻴﺖ&#= 65191;ﻮﻳﺸﺘﻦ'ﻭ ﻧﻮﻋﻰ ﺧﺎﺹ ﺍﺯ = ﺑﺮﺩﺍﺷﺖ ﺷﺨﺼﻰ ﻣﻴﮕﻮﻳ&#= 65194;.ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﻋﻤﻠ&#= 65166; </spa= n>ﺩﺭ ﻋﺎﻟﻢ ﺩA= 267;ﮕﺮﻯ ﻣﻴﺮﻭﺩ'ﺗﺎ ﻫﻤ&= #65166;ﻥ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65261; ﺷﻬﻮﺩﻯ'ﮐﻪ ﺩﺭ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑﻄﻮﺭ ﻭ&= #65165;ﺿﺢ ﻭ ﺑﺴﻴﺎﺭ ﻋﻈﻴ&= #65250; ﺩﺭ ﺗﻔﺎﻭﺕ ﻭﺟ&= #65262;ﺩ ﺩﺍﺭﺩ .<o:p></o:p> ﻟﻮﻟﺎ ﺟ= ;ﻨﺒﻪ ﺩﻭﻡ ﻫﻨﺮ ﺭﺍ(ﻭ= ﻇﻴﻔﻪ ﮐﻤﺎﻟﻰ ﻭﻟﻮﮐ&#= 1587;) ﺑﻮﺩﻥ ﻣﻴﺪﺍﻧ&#= 65194; ﮔﻮﺋﻰ ﻫﻨﺮ ﺑﺮ&= #65165;ﻯ ﻓﺮﺍﻣﻮﺵ ﮐﺮﺩ&#= 65253; ﺯﻧﺪﮔﻰ ﺑﺎﺷﺪ.&= #65261;ﻗﺘﻰ ﮐﻪ ﺍﻧﺴﺎﻥ ﺧﻮ&= #65193; ﺑﺎﺯﻳﭽﻪ ﺯﻧﺪ&#= 64404;ﻰ ﺩﺭ ﺳﺮﮔﺮﻣﻰ ﻫ&= #65166; ﻭﻟﻬﻮ ﻭﻟﻌﺐ<sp= an dir=3DLTR> </spa= n>ﻏﺮﻕ ﻟﺬﺕ ﻭ = 5175;ﻤﺘّﻊ ﻣﻴﮕﺮﺩﺩ.ﻭﺍﺯ &= #65203;ﺨﺘﻰ ﺯﻧﺪﮔﻰ ﻓﺮﺍﺭ&#= 65263;'ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ ﺍﺯ &= #65165;ﻳﻨﮑﻪ ﻧﻪ ﺭﻓﻊ ﺯﺣﻤﺖ = ﻣﻴﺸﻮﺩ'ﮐﻪ ﻣﺰﻳﺪ ﺑﺮ ﻋﻠّ&#= 65174; ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﺑ&= #65262;ﺩ.ﻭلی کمی ﺩﻳﺮﺗﺮ. ﻭ &#= 65267;ﺎ ﺑﺨﺼﻮﺹ ﭘﺶ ﺍﺯ = ﻣﺮﮒ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ. = ﺯﻳﺮﺍ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺧﻮﺩﺭﺍ ﺑﺠﺎﻯ &= #65175;ﺤﻘّﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺩﺭ ﻭﻗﺖ ﻣﺮﮒ' ﺑ= ;ﺮﺍﻳﺶ ﺟﺰ ﻣﻌﺎﺩﻝ ﮐﺮ&= #65165;ﻣﺎﺕ ﻣﻨﺎﺳﺐ ﺑﺮﺍﻯ &= #65169;ﻴﻚ ﻧﻮﻉ ﺯﻧﺪﮔﻰ ﺣ&= #65240;ﻴﺮﺗﺮ'ﺑﻬﻤﺎ= 5253; ﻧﻮﻉ ﻧﻴﺰ ﻧﺴﺦ = ﻣﻴﮕﺮﺩﺩ'ﺗﺎ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺑﺎﺯ ﺗﮑﺮﺍﺭ ﮐﻨﺪ. ﺯ= ﻳﺮﺍ ﺧﺪﺍﻭﻧﺪ ﻭﻃﺒ&#= 65268;ﻌﺖ ﻭ ﻓﻄﺮﺕ ﺧﻮﺩ ﺯ= ﻧﺪﮔﻰ ﺭﻭﺣﻰ'ﺩﺳﺖ ﺍﺯ = ﺳﺮ ﮐﺴﻰ ﺑﺮﻧﻤﻴﺪ&#= 65165;ﺭﺩ.ﮐﻪ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺭ&= #65165; ﺑﺎﻳﺪ ﺩﻧﺒﺎﻝ &= #64400;ﻨﻨﺪ. ﻭ ﺍﺯ ﻧﺮﺩﺑﺎﻥ = ﺍﻧﻮﺍﻉ ﻭ ﺻﻔﺎﺕ ﻭﮐﺮﺍ&= #65251;ﺎﺕﺗﺎﺃﺑﺪ ﺑﺎﻟﺎ ﺭﻓﺖ. ﻋﻤ= ﻠﺎ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳ&= #65166;ﻟﻚ'ﻣﺎﻫﻴّﺖ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ&= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ &= #65197;ﺍ ﺗﻘﻠﻴﻞ ﻣﻴﺪﻫ&#= 65194;.ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻣﻮﻗﺘﺎ ﻣﻴﺘﻮ&#= 65165;ﻧﻨﺪ' ﻫﺮﺁﻧﭽﻪ ﺍﺯ ﻋ&= #65262;ﺍﻟﻢ ﺟﺪﻳﺪ ﻭ ﺑﺎﻟﺎ&= #65175;ﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺪ&= #65203;ﺖ ﻣﻴﺂﻭﺭﻧﺪ'ﺑﺮ&#= 65165;ﻯ ﺧﻴﺮ ﻭ ﻓﻄﺮﺕ ﻭ= ﮐﺮﺍﻣﺖ ﺗﻨﺰﻳﻞ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ'ﮐﻪ ﺿﺮﺭﻯ ﻫﻢ ﺑﺘﻌ&= #65166;ﻟﻰ ﻫﺎﻯ ﺧﻮﺩ ﻧﻤﻴ&= #65198;ﺳﺎﻧﺪ.<o:p></o:p> ﮐﺎﻧﺖ ﻧ= ;ﻴﺰ ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﺑ= ﻮﺩ' ﮐﻪ= ﻫﻨﺮ ᥷= 7;ﺍ ﺳﺮﮔﺮﻣﻰ ﻭ ﻓﻌ&= #1617;ﺎﻟﻴﺖ ﺁﺯﺍﺩ ﺑﺪﻭﻥ ﻏ&= #65166;ﻳﺖ ﻭ ﻫﺪﻓﻰ ﻣﻴﺪﺍ&= #65255;ﺴﺖ.ﮔﻮﺋﻰ ﺣﻴﻮﺍﻧﻰ ﺩﺭ ﭼ&= #65198;ﺍﮔﺎﻩ ﺑﻬﺮ ﻃﺮﻑ ﻣﻴﺮ&= #65261;ﺩ. ﺍﺣﺴﺎس ﺁﺯﺍﺩ= 5263; ﺩﺍﺭﺩ.ﻭﻟﻰ ﻧﺘ&= #65268;ﺠﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﻋﻤﻮﺩﻯ ﻧﺪﺍﺭ&#= 65193;.ﮔﺮﭼﻪ ﺗﮑﺎﻣﻞ ﻣﺎﺩﻯ &= #65261;ﺍﻗﻌﻰ ﺩﺍﺷﺘﻪﺑﺎﺷﺪ. &= #64400;ﻪﺗﻥﭙﺮﻭﺭﻯ ﻣﻴﮑﻨﺪ' ﻭ ﭘﺮﻭ= ﺍﺭﺑﻨﺪﻯ ﺑﺮﺍﻯ ﺩﺭﻧﺪﻩ &= #65169;ﺪﺗﺮ'ﻭ ﻳﺎ ﺣﺘﻰ ﺑﺮﺍﻯ = ﻣﺮﺩﻩ ﺧﻮﺭﺍﻥ ﺩﺭ ﮔﻮ&= #65197; ﺁﻣﺎﺩﻩ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ. ﺍﮔﺮ ﺍﻃﻔﺎﻝ ﭼ&= #65256;ﻴﻦ ﻣﻴﮑﻨﻨﺪ'ﺟﻨﺒ&#= 65258; ﺗﺮﺑﻴﺖ ﺟﺴﻤﻰ &= #65261; ﺫﻫﻨﻰ ﻟﺎﺯﻡ ﺭ&= #65165; ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺳ&= #65166;ﻟﮑﺎﻥ ﺻﺮﻑ ﻋﻤﺮ ﺧﻮﺩ&= #65197;ﺍ'ﺩﺭ ﻋﺰﻟﺖ ﺳﻠﻮﮐﻰ &= #65169;ﻘﺼﺪ ﻭﻫﺪﻑ ﺭﺳﻴﺪﻥ &= #65169;ﻤﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺍ&= #65255;ﺠﺎﻡ ﻣﻴﺪﻫﻨﺪ.ﻭ ﻫﻴ&= #64379; ﻳﻚ ﭼﻮﻥ ﮐﺎﻣﻠ&= #65166;ﻥ ﺍﻟﻬﻰ'ﺣﻔﻆ ﺍﻣ&= #65166;ﻧﺖ ﺩﺭﻧﻮﻉ ﺯﻧﺪﮔ&#= 65264; ﺧﻮﺩ' ﺍﺯ ﻫﺪﻑ ﺍ= ;ﻟﻬﻰ ﻧﺪﺍﺭﻧﺪ.ﻭ ﺳﺎ&= #65247;ﮑﺎﻥ ﭘﻴﺮﻭ ﺧﻮﺩﺭﺍ</= span> </spa= n>ﻧﻴﺰ' ﺑﻬﻤﺎA= 253; ﺳﻄﻮﺡ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒ&#= 65198;ﻧﺪ.ﮐﻪ ﻣﻦ ﺍﻳﻦ ﺯﻧﺪﮔ&= #65264; ﻟﻮﮐس ﺭﺍ'ﺑﺰﺭ&#= 64402; ﺑﺰﺭﮒ ﻣﻴﺪﺍﻧ&#= 65250; ﺑﺎﺯ ﺧﻄﺮﻧﺎﻙ &= #64400;ﻪ ﺳﻮﺧﺖ ﻟﺬﺕ ﺣﻘ&= #65268;ﺮ'ﻭﻣﻮﻗّﺖ ﻭ ﺧﺴﺘﻪ ﮐﻨﻨﺪ&= #65257;'ﺧﻮﺩ ﺭﺍ ﺑﺎﮐﺮﺍﻣﺎ&#= 65173;ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ ﺗﻮﻟﺪ &= #64344;ﻴﺸﻴﻦ' ﮐﻪ ﺍﮐﻨﻮﻥ ﺩﺭ = ﺍﻳﻦ ﺗﻮﻟّﺪ ﺩﺍﺭﺩ'&#= 65183;ﻬﻨّﻢ ﭘﺮﻭﺭﻯ ﻣﻴﮑﻨ&#= 65256;ﺪ.ﻭ ﻫﻤﭽﻨﺎﻥ ﮐﺮﺍ&#= 65251;ﺎﺕ ﺑﺎﻟﻘﻮﻩ ﺁﻧﻬ&#= 65166;'ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺗﻮﻟﺪﻯ &= #65169;ﻬﺘﺮ ﺭﺍ'ﺩﺭ ﻧﻄﻔﻪ ﺧ= ﻮﺩ ﻣﻴﻤﻴﺮﺍﻧﺪ. ﺍ&= #64404;ﺮ ﻫﻨﺮ ﺑﺎ ﺑﺎﺯﻯ = ﻣﻨﺠﺮ ﺑﻌﺒﺮﺕ ﮔﻴﺮﻯ &= #65261; ﺗﻌﺎﻟﻰ ﻓﮑﺮﻯ &= #65261; ﻋﻘﻠﻰ ﺑﺎﺷﺪ' ﺷ= ﺎﻳﺴﺘﻪ ﻧﺎﻡ ﺑﺎﺯﻯ ﻧﻴ&= #65204;ﺖ ﺑﻠﮑﻪ ﺗﻤﺮﻳﻨ&#= 65166;ﺕ ﻭﺭﺯﺷﻰ ﺳﻠﻮﮐ&#= 65264; ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﻣ&= #65166;ﻫﻴّﺖ ﺯﻧﺪﮔﻰ ﺭﻭﺣﻰ &= #65191;ﻮﺩﺭﺍ ﺑﺎﻟﺎ ﻭ ﺑﻬﺘﺮ = ﻣﻴﮑﻨﺪ ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻳﺎ ﺗﻮ&= #65247;ﺪ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65208;ﻮﻧﺪ.<o:p></o:p> ﺟﻨﺒﻪ ﺳ= ;ﻮﻡ ﻫﻨﺮ ﺩﺭ ﻧ᥺= 4;ﺮ ﻟﻮﻟﺎ(ﻭﻇﻴﻔﻪ &= #65165;ﻳﺪﺁﻝ ﻭ ﻣثاﻟﻬﺎﻯ)ﺍ= 5235;ﻠﺎﻃﻮﻧﻰ ﺍﺳﺖ'ﮐﻪ ﻭﻇﻴﻔ&= #65258; ﻫﻨﺮ ﺑﺎﻳﺪ ﻟﺒ&= #65166;س ﺍﻳﺪﺁﻝ ﺟﺴﺘﻦ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ.ﻣﮑﺘﺐ ﺍ&= #65267;ﺪﺁﻟﻴﺴﻢ ﺑﺮﺧﻠﺎﻑ ﻭﺟﻮ&#= 65193;ﻯ ﻫﺎﻯ ﺍﮔﺰﻳﺴﺘ&#= 65166;ﻧﺴﻴﺎﻟﻴﺴﻢ ﻣﻌﺎﺻﺮ' ﻫﻤﻴﺸ&= #65258; ﺩﺭ ﺻﺪﺩ ﭘﻴﻮﺳ&= #65176;ﻦ ﻭ ﮐﺴﺐ ﺍﺭﺗﺒﺎ&= #65217; ﺑﺎﻟﺎﺗﺮ ﻳﺎ ﺣ&= #65240;ﻴﻘﻰ ﻣﻴﺒﺎﺷﺪ.ﺗﻨﻬ&#= 65166; ﺩﺭﺳﻠﻮﻙ ﻭﻣﺮ&#= 65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﺗﺠﻠّ= 5268;ﺎﺕ ﺍﻟﻬﻰ ﺑﺴﻤﺒﻮ&#= 65247;ﻬﺎﻯ ﺁﻳﻨﺪﻩﻫﺎﻯ ﺑ&#= 65198;ﺗﺮ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65166;ﻣﺪﻩ ﺑﺮﺍﻯ ﺭﻭﺣﻤﺎ &= #65251;ﻴﺒﺎﺷﻨﺪ.ﻣﺎ= 5255;ﻨﺪ ﺭﻭﻣﺎﻧﻬﺎﻯ ﻗ&#= 65260;ﺮﻣﺎﻥ ﺍﻓﺴﺎﻧﻪﺍﻯ ﺑ&#= 65208;ﺮﻯ' ﺑﺨﺼﻮﺹ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ'ﻭ ﺗﺎ ﺣﺪ= ﻯ ﺩﺭ ﻫﻨﺮﻧﻤﺎﺋ&#= 65264; ﻫﺎﻯ ﺍﮐﺎﺩﻣﻴ&#= 65242;'ﮐﻪ ﻫﻨﺮ ﺭﺍ ﺑﺮﺍﻯ = ﺍﺷﺒﺎﻉ ﺧﻴﺎﻝ ﺗﺼﻮﺭ ﻣ&= #65268;ﻨﻤﻮﺩﻧﺪ'ﻭ ﺗﻠﺎﺷﻬﺎﻯ ﺁﻧ&#= 65166;ﻥ ﻣﺎﻭﺭﺍﻯ ﺑﺤﺮ&#= 65165;ﻧﻬﺎﻯ ﻧﻔﺴﺎﻧﻰ ﺩﺭﺯ&#= 65255;ﺪﮔﻰ ﻣﺎﺩﻯ ﺍﺳﺖ. ﻟﺬ= ﺍ ﻟﻮﻟﺎ ﻣﻴﮕﻮﻳ&#= 65194;'ﭼﻨﻴﻦ </spa= n>ﻫﻨﺮﻯ ﺑﺮﺍʌ= 63; ﭘﻮﺷﺎﻧﺪﻥ ﻋﺠﺰ ﺍﻧﺴﺎﻥ ﻭ&= #65251;ﺎﺳﮑﻰ ﺑﺮﺍﻯ ﺩﻓﻊ ﺑﺤ&= #65198;ﺍﻧﻬﺎ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺁﻧ&= #65198;ﺍ ﭘﻨﺎﻩﮔﺎﻩﺍﻧ= 5204;ﺎﻥ ﺑﻤُﺸﻞ ﺍﻋﻠﻰ &#= 65261;ﺍﺻﻮل اﻧﺴﺎﻧﻰ ﭘﺮ ﺯ&#= 65197;ﻕ ﻭﺑﺮﻕ ﻣﻴﺪﺍﻧ&#= 65194;.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻳﻦ &= #65175;ﻠﺎﺵ ﻫﺎﻯ ﻏﻴﺮ ﺍﻟﻬ&= #65264;'ﮔﻮﺋﻰ ﮐﺴﻰ ﺩﺭ ﻣﺮﺩﺍ&= #65169;ﻰ ﻟﺠﻦ ﺯﺍﺭ ﮐﻪ ﺳ= ﺮﻳﻌﺘﺮ ﻓﺮﻭ ﻣﻴﺮﻭﺩ.ﻭ&= #65203;ﺎﻟﮑﺎﻥ ﺑﺎ ﺧﻮﺩﺳﺎﺯﻯ &= #65169;ﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﺎﻳﺪ&#= 65153;ﻟﻬﺎﻯ ﺷﻬﻮﺩﻯ ﺗﻠﺎﺵ &= #65193;ﺍﺭﻧﺪ.ﻭﻧﻪ ﺑﺮﺍﻯ ﺯﺭﻕ ﻭﺑ&= #65198;ﻕ ﺍﻋﻴﺎﻧﻰ ﻧﻤﻮ&#= 65193;ﻥ ﺧﻮﺩ ﺩﺭ ﺯﻧﺪﮔ&= #65264;'ﻭ ﻫﻤﻴﺸﻪ ﺗﺮس ﺍ&#= 65199; ﻭﺿﻊ ﻓﻌﻠﻰ ﺩﺍ&= #65197;ﻧﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺳﻘﻮ&#= 65217; ﺗﺮﺳﻨﺎﻙ ﺩﺭﺁ&#= 65267;ﻨﺪﻩﺗﺮﺳﻨﺎª= 5; ﺮﺍ ﺩﺍﺭﻧﺪ.ﻭﻟ&= #65264; ﺳﺎﻟﮑﺎﻥ ﺗﺮس &#= 65197;ﺍ ﺍﺯ ﺧﻮﺩ ﺩﻭﺭ ﻣ= ﻴﮑﻨﻨﺪ'ﻭ ﺭﻳﺴﻚ ﮐﻮﺷﺶ ﺑ&= #65198;ﺍﻯ ﺭﺳﻴﺪﻥ ﺑﺘﻌﺎ&#= 65247;ﻰ ﺭﻭﺣﻰ ﻣﻴﭙﺮﺩ&#= 65165;ﺯﻧﺪ. ﮔﺮﭼﻪ ﻣﺎﻝ ﻭﻣ&= #65256;ﺎﻝ ﺧﻮﺩﺭﺍ ﻧﻴﺰ ﺑ&= #65194;ﺳﺖ ﺧﻮﺩ'ﺍﺯ ﺧﻮﺩ ﺩ= ﻭﺭ ﻣﻴﮑﻨﺪ ﻭ ﺗﺮس اﻣﺮﻭﺯ ﺭﺍ ﻧﺪ&#= 65165;ﺭﺩ. ﻣﮕﺮ ﺗﺮس ﺍﺯ ﻧ&= #65198;ﺳﻴﺪﻥ ﺑﻤﺮﺍﺗﺐ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺭﺍ ﺩﺍﺭﻧﺪ.ﭘس &= #64400;ﻮﺷﺶ ﻭ ﻫﻤّﺖ ﺑﻴﺸﺘ&#= 65198; ﻣﻴﮑﻨﻨﺪ'ﻭ ﻋﺸ&= #65238; ﻭ ﺻﺒﻮﺭﻯ ﻭ ﺍﺭ= ﺍﺩﻩ ﺟﻬﺎﺩ ﻧﻔﺴﺎﻧ&#= 65264; ﺧﻮﺩﺭﺍ ﺑﻴﺸﺘ&#= 65198;ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭﻣﺎﻧﻊ ﺍﺯﺳﺮ&#= 65193; ﺷﺪﻥ ﺍﻳﻦ ﺟﻬﺪ = ﻭﺟﻬﺎﺩ ﻣﻴﮕﺮﺩﻧﺪ.<o:p></o:p>= ﻟﻮﻟﺎ ﺟ= ;ﻨﺒﻪ ﭼﻬﺎﺭﻡ ﺭﺍ(ﻭﻇ&= #65268;ﻔﻪ ﺗﻄﻬﻴﺮﻯ ﻭ ﻋﻠ&= #65166;ﺟﻰ)ﺩﺭ ﻫﻨﺮ ﻣﻴﺪﺍﻧﺪ'&= #64400;ﻪ ﻫﻤﺎﻥ ﺗﺰ= ;ﮐﻴﻪ ﻧﻔس ﻭﺫﺍﺕ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﻧﻪ ﺗﻨﻬﺎ ﺷﻔ&= #65166;ﻯ ﺗﻦ ﻭﺣﺘﻰ ﺷﻔﺎ&= #65263; ﺫﻫﻦ' ﻳﺎ ﺷﻔﺎﻯ= ﺭﻭﺍﻧﻰ ﺑﻴﻤﺎﺭﮔﻮﻧﻪ &#= 65199;ﻳﺮﺍ ﻫﺮﻳﻚ ﺍﺯ ﻣﺮﺍ&= #65175;ﺐ ﺑﺎﻟﺎﺗﺮ ﻣﻌﺎ&#= 65247;ﺠﻪ ﺷﻮﺩ' ﺗﻤﺎﻡ ﻣﺮ= ﺍﺗﺐ ﺯﻳﺮ ﺩﺳﺖ ﺁﻥ ﺷ= ﻔﺎ ﻣﻴﻴﺎﺑﻨﺪ ﻭﮐ&#= 65166;ﻣﻠﺎﻥ ﺑﺎ ﮐﺴﺐ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺡ ﺍﻟﻬﻰ ﻭﺷ&= #65260;ﻮﺩ ﻧﻬﺎﺋﻰ ﺧﻮﺩ'ﭘ&= #65206; ﺍﺯ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﻫﻢ ﺭﻭﺍﻥ ﻭﻫﻢ = ﺫﻫﻦ ﻭ ﻫﻢ ﺗﻦ ﺁﻧﺎﻥ= ﺷﻔﺎ ﻳﺎﻓﺘﻪ'ﮐﻪ ﺣﺘ&= #65264; ﺑﻴﻤﺎﺭ ﻧﻴﺰ ﻧ&= #65252;ﻴﺸﻮﻧﺪ. ﻭﻟﻰ ﻟﻮﻟﺎ ﻫﻨ&= #65198; ﺭﺍ ﻭﺳﻴﻠﻪﺍﻯ &= #65169;ﺮﺍﻯ ﺍﻧﻔﻌﺎﻟﺎﺕ ﺭ&#= 65261;ﺍﻥ ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﺑ&= #65166;ﻳﺪ ﻗﻄﻌﻰ ﮔﺮﺩﺩ. ﻫ= ﻤﺎﻥ ﻧﻈﺮﻳﻪ ﺭﻭﺍﻥ &= #64400;ﺎﻭﺍﻥ ﮐﻪ ﻣﻴﺨﻮﺍﻫﻨ&#= 65194;'ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭﺍﻧﻰ ﺧﻮﺩﺭ&#= 65165; ﺑﺎ ﮐﻤﻰ ﻣﻌﺎﻟ&= #65184;ﻪ ﺗﺨﺪﻳﺮﻯ'ﺑﺎ ﻣ&= #65262;ﺍﺩ ﺷﻴﻤﻴﺎﺋﻰ ﻗﻮ&#= 65263;' ﺑﻴﻤﺎﺭ ﺭﺍ ﺩﺭ = ﻳﻚ ﻫﻨﺮﻯ ﺳﺮﮔﺮﻡ &= #64400;ﻨﻨﺪ'ﮐﻪ ﺷﻔﺎﻯ ﻧﺴﺒﻰ ﺧ&= #65262;ﺩﺭﺍ ﺑﻴﺎﺑﻨﺪ ﮐﻪ ﺑ&= #65256;ﻈﺮ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257;'ﻣﻤﮑﻦ ﺍﺳﺖ ﺑﻴﻤﺎﺭﺍ&#= 65253; ﺁﺭﺍﻡ ﮔﺮﺩﻧﺪ'&= #64400;ﻪ ﺑﺪﻳﮕﺮﺍﻥ ﺁﺳ&#= 65268;ﺐ ﻧﺮﺳﺎﻧﻨﺪ. ﻭﻟ&= #65264; ﺩﺭ ﻫﻤﺎﻥ ﺟﻬﺎ&= #65253; ﺭﻭﺍﻥ ﭘﺮﻳﺸﻰ &= #65191;ﻮﺩ'ﻫﻴﭻ ﮔﻮﻧﻪ ﺗﮑﺎﻣﻠ&#= 65264; ﺭﻭﺣﻰ ﻧﺪﺍﺭﻧ&#= 65194;'ﺣﺘﻰ ﺍﮔﺮ ﺑﻔﺮﺽ ﺷﻔ&= #65166;ﻯ ﺭﻭﺍﻧﻰ ﻫﻢ ﭘﻴ&= #65194;ﺍ ﮐﻨﺪ. ﺭﻭﺍﻥ ﮐﺎ= ﻭﺍﻥ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65251;ﻨﻔﻰ ﺭﻭﺍﻥ ﺭﺍ ﺗﻀﻌ&= #65268;ﻒ ﻣﻴﮑﻨﻨﺪ.ﻭﻟﻰ &= #65203;ﺎﻟﮑﺎﻥ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65251;ﻨﻔﻰ ﺧﻮﺩﺭﺍ'ﺑﺎ ﻫﺪ&= #65165;ﻳﺖ ﭘﻴﺮ ﻭﮐﻤﻚ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﻣﺪﺑّﺮ'&#= 65175;ﺒﺪﻳﻞ ﺑﺎﻧﮕﻴﺰﻩ ﻫﺎ&#= 65263; ﻣثبت ﻣﻴﻨﻤﺎʌ= 67;ﻨﺪ.ﮔﻮﺋﻰ ﻋﻠﺎﻣﺖ ﺭﻳﺎﺿ&#= 65264; ﺍﺭﻗﺎﻡ ﺭﺍ ﻋﻮ&= #65213; ﻣﻴﮑﻨﻨﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﺳﺎﻟﮑﺎﻥ ﺍﻧﺮ&#= 64394;ﻯ ﻫﺎﻯ ﭘﺮﻳﺸﺎﻥ &= #64400;ﻨﻨﺪﻩ ﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ'&= #65169;ﺴﻴﺞ ﺩﺭ ﺭﺍﻩ ﺗﻮﺟّ&#= 65258; ﻭ ﺗﻤﺮﮐﺰ ﻭﺗﻮ&= #65203;ّﻞ ﻋﺒﺎﺩﻯ ﺩﺭ ﻭﺳ&= #65268;ﻠﻪﺍﻟﻬﻰ ﺧﻮﺩ ﭘﻴﺮﮐﺎﻣ&#= 65246; ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ&#= 64380;ﻨﻴﻦ ﺍﻧﮕﻴﺰﻩ ﻣﻨﻔ&#= 65264; ﮐﺎﺭ ﻣثبت ﺮﺍ = 5251;ﻴﮑﻨﺪ.ﮐﻪ ﺣﺘﻰ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺪﻭﻥ ﺍﻧﮕﻴﺰﻩ ﻣﻨﻔ&#= 65264; ﻭﮔﻨﺎﻩ ﻭ ﺳﻮﺍ&= #65169;ﻖ ﺑﺪ ﺩﺭ ﺭﻓﺘﺎﺭ&= #65259;ﺎﻯ ﺧﻮﺩ'ﭼﻨﻴﻦ ﺳﺮ&= #65227;ﺖ ﭘﻴﺸﺮﻓﺖ ﺳﻠﻮ&#= 65241; ﻭﺗﺰﮐﻴﻪ ﺭﻭﺍ&#= 65253; ﺳﺎﻟﮑﺎﻥ ﺩﺍﺭ&#= 65165;ﻯ ﺳﻮﺍﺑﻖ ﺑﺪﺗﺮ &= #65197;ﺍ ﻧﺪﺍﺭﻧﺪ. ﻭ ﺑﻘ= ﻮﻝ ﭘﻴﺎﻣﺒﺮ'ﺧﻮﺷ&#= 65166; ﺑﮕﻨﺎﻫﻰ ﮐﻪ ﺑ&= #65166;ﻋث ثوﺍﺏ ﮔﺮﺩﺩ. ﺍ&#= 65197;ﺳﻄﻮ ﺍﺯ ﮐﺎﺷﺮﺳﻴس &#= 65255;ﻘﻞ ﻣﻴﮑﻨﺪ'ﮐﻪ= ; ﻣﻴﮕﻔﺖ ﺑﻠﺎﺋﻰ ﻣﻴﺮﺳ&#= 65194;' ﻭﻟﻰ ﻣﺎ ﺭﺍ ﻧﻤ= ﻰ ﺗﺮﺳﺎﻧﺪ.ﻭﻟﻰ &= #65193;ﻳﮕﺮﺍﻥ ﺑﻠﺎ ﻧﻴﺎﻣﺪﻩ &= #1605;ی ﺘﺮﺳﻨﺪ.ﺯﻳﺮﺍ &= #65261;ﻯ ﺳﺎﻟﻚ ﺑﻮﺩﻩ'ﮐ&= #65258; ﺑﻘﻮﻝ ﻋﺮﻓﺎﻯ &= #65165;ﻳﺮﺍﻧﻰ'ﺑﺎﺳ= 5176;ﻘﺒﺎﻝ ﺑﻠﺎ ﻣﻴﺮﻓﺘﻪ &= #65165;ﺳﺖ.ﻭ ﺣﺘﻴﺪﺭ ﺭﺳﻴﺪ&#= 65253; ﺑﻠﺎ'ﻫﺮﭼﻪ ﺑﻴ&= #65208;ﺘﺮ ﻭ ﺳﺨﺖ ﺗﺮ ﻭﻫﻮ= ﻟﻨﺎﻙ ﺑﺎﺷﺪ'ﺳﭙﺎﺳﮕ&#= 65196;ﺍﺭ ﺗﺮ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65203;ﺖ.ﮐﻪ ﺧﺎﺹ ﺳﺎﻟﻚ ﺭﺳ&= #65268;ﺪﻩ ﺍﺳﺖ.ﺯﻳﺮﺍ ﺻﺒ&= #65262;ﺭﻯ ﺑﻴﺸﺘﺮ ﻭﺍثب= 75;ﺕ ﺻﺪﻕ ﻭﺻﺪﺍﻗﺖ &= #65203;ﺎﻟﻚ ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ.&= #64344;س ﺗﺰﮐﻴﻪ ﻋﻤﻴﻖ &= #65175;ﺮ ﻭ ﺳﺮﻳﻌﺘﺮ ﺩﺍ&= #65197;ﺩ'ﻭ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻣﻴﺮﺳﺪ . ﺷﺎﻳﺪ= ﺍﺯ ﻧﻈﺮ ﻟﻮﻟﺎ ﻫﻨ&= #65198; ﺍﻳﻦ ﻭﻇﻴﻔﻪ ﻋ&= #65248;ﺎﺟﻰ ﺭﺍ ﺩﺍﺭﺩ'ﮐﻪ ﻫ= ﺮﺭﻭﺍﻥ ﮐﺎﻭ ﻧﺎﭼﺎﺭ ﺍ&= #65203;ﺘﻔﺎﺩﻩ ﺍﺯ ﺁﻥ ﻣﻴﮑﻨﺪ.= ﺍﻣﺎ ﺍﻳﻦ ﻫﻨﺮ ﺁﺯﺍ&= #65193;ﻯ ﻭ ﺣﺮﻳّﺘﻰ ﺑﺎ&#= 65255;ﺴﺎﻥ ﻧﻤﻴﺪﻫﺪ'ﮐﻪ ﺑ&= #65166;ﺍﺧﻠﺎﻕ ﺟﺪﻳﺪ ﺍﻟﻬﻰ ﺁ&= #65207;ﻨﺎ ﮔﺮﺩﺩ.<o:p></o:p> ﮔ= ﻮﺗﻪﻋﺎﺭﻑﻧﻴ= 5200; ﺑﺮﺍﻯﻨﺠﺎﺕ ﺍ&#= 65199; ﺁﻟﺎﻡ ﺯﻧﺪﮔﻰ'&= #65169;ﺪﻭﺳﺘﺶ ﺃﻧﺪﺭﺯ ﺩﺍﺩ.ﮐ&= #65258; ﭼﻪ ﺧﻮﺏﺑﻮﺩ ﺗ&= #65262; ﻧﻴﺰ ﻣثل ﻣﻦ ﺷ&#= 65262;ﻯ ﮐﻪ ﺍﺯ ﭼﻨﻴﻦ ﺣ= ﺎﻝ ﺧﻮﺩ'ﮐﻪ ﺭﻧﺞ ﺁ= ﻭﺭ ﺍﺳﺖ'ﺍﺯ ﻋﺎﻟﻢ = ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﺑﻴﺮﻭ&#= 65253; ﻭﺑﻌﺎﻟﻢ (ﻧﻮﺭ)= ﺑﺮﺳﻰ.ﻭﻣﻌﻨﻰ ﺭﺍﺣﺘﻰ ﺭﺍ ﺧﻮ&= #65165;ﻫﻰ ﻳﺎﻓﺖ. ﺍﻳﻦ ﻧﻮ= ﺭ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﺳﺖ.ﮔﻮﺗﻪ ﻏﻴ&= #65198; ﻣﺴﺘﻘﻴﻢ ﺩﻋﻮ&#= 65173; ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65251;ﻴﮑﺮﺩ.ﺗﺎ ﺍﺯ ﻋﻘﺪﻩ ﻫﺎﻯ = ﺭﻭﺍﻧﻰ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺧﻠﺎﺻﻰ ﻳﺎﻓﺘ&#= 65256;ﺪ. ﮐﻪ ﺗﻤﺎﻡ ﻣﺸﮑ&= #65248;ﺎﺕ ﺯﻧﺪﮔﻰ ﻳﺎ ﺣﺪ&= #1617; ﺃﻗﻞ ﺣﺴّﺎﺳﻴ= 617;ﺖ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ &= #65197;ﻧﺞ ﺍﺯ ﺯﻧﺪﮔﻰ ﺑﺸ&= #65198;ﻯ ﺭﺍ ﺑﺎﻋث ﻣﻴﺸ&#= 65262;ﺩ. ﻭﺍﻟّﺎ ﻫﻤﺎﻥ &#= 65251;ﺤﻴﻂ ﻭﺯﻧﺪﮔﻰ'ﺍﻧﺴ&#= 65166;ﻧﻬﺎﻯ ﺑﺪﻭﻥ ﻋﻘﺪﻩ ﻭ&= #65251;ﺸﮑﻞ ﺭﻭﺍﻧﻰ ﺭﺍ ﺭﻧ&= #65182; ﻧﻤﻴﺪﻫﺪ' ﮐﻪ ﺷ= ﺎﻳﺪ ﺧﻨﺪﺍﻥ ﻭﺷﺎﺩ&#= 65251;ﺎﻥ ﺑﺎﺷﻨﺪ . ﺟﻨﺒﻪ= ﭘﻨﺠﻢ ﻫﻨﺮ ﺍﺯ ﻧﻈﺮ ﻟ= ﻮﻟﺎ(ﻭﻇﻴﻔﻪ ﺗﮑﺮﺍﺭﻯ ﻭ ﺗﺴ&= #65184;ﻴﻠﻰ)ﺳﺎﻳﺒﺮ= 5255;ﻴﺘﻴﮑﻰ ﺍﺳﺖ. ﮐﻪ ﻫﻨﺮ ﻭ= ;ﻇﻴﻔﻪ ثبت ﻭﺍﻗﻊ ﺁﻧ@= 381;ﻪ ﻫﺴﺖ ﺩﺍﺭﺩ. ﻣﺎ= ﻧﻨﺪ ﺻﻔﺤﻪ ﻋﮑّﺎﺳ= 5264; ﮐﻪ ﺁﻧﭽﻪ ﻫﺴﺖ = ﺭﺍ'ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ ﻫﻤﺎﻥ &= #65197;ﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ.&= #65261;ﺣﺘﻰ ﺗﮑﺮﺍﺭ ﮐﺎﺭ ﻫ&= #65256;ﺮﻯ'ﺩﺭ ﻭﺍﻗﻊ ﺗﻨﻬﺎ ﺃ&= #65255;ﺪﮐﻰ ﺗﻐﻴﻴﺮ ﺭﺍ ﻧﺸ&= #65166;ﻥ ﻣﻴﺪﻫﺪ. ﻧﺰﺩ(ﺗ= ﻴﻦ)ﺍﻳﻦ ﮐﺎﺭ ﮐﺎﭘﻰ ﺑﺮ&= #65193;ﺍﺭﻯ ﻳﻚ ﮐﺎﺭ ﻃﺒﻴﻌ&= #65264; ﺍﺳﺖ. ﻭﻧﺰﺩ( ﮔﻴ= ;ﻮ)ﺍﻳﻦ ﮐﺎﺭ ﻫﻨﺮﻯ ﺣﻴ&= #65166;ﺗﻰ ﺍﺳﺖ. ﻭ ﻧﺰﺩ ﺯﻭ= ;ﻟﺎ ﻭﺍﻗﻌﻴّﺖ ﺭﺍ &#= 65255;ﺸﺎﻥ ﻣﻴﺪﻫﺪ.ﮐﻪ ﺩﻭ&= #65197; ﺍﺯ ﺗﺨﻴّﻞ ﻭ ﺍ&= #65261;ﻫﺎﻡ ﺍﺳﺖ.ﻭﻟﻰ ﻧﺰﺩ = ﺳﺎﺭﺗﺮ </spa= n>ﻳﻚ ﺃﻣﺮ ﻭﺟA= 262;ﺩﻯ ﺍﺳﺖ.ﻳﻌﻨﻰﺁﻧ&#= 64381;ﻪ ﻫﺴﺖ' ﻧﻪﺁﻧﭽﻪ = ﺑﺎﻳﺪ ﺑﺎﺷﺪ. ﺩﺭﻫﻤﻪ&= #65165;ﻳﻦ ﺗﻔﺴﻴﺮﺍﺕﺍﺯ &#= 64400;ﺎﺭ ﻫﻨﺮ ﺧﻮﺩ ﺗﮑﺮ&= #65165;ﺭ ﻭ ثبت ﻭﻗﺎﻳﻊ = 5251;ﻴﺒﺎﺷﺪ.ﺗﺸﺪʌ= 67;ﺪ ﻭﺍﻗﻌﻴّﺖ'ﻭﻧ= 5258; ﺗﻐﻴﻴﺮ ﻭﺍﻗﻊ &= #65267;ﺎ ﺗﻌﺪﻳﻞ ﺁﻥ.ﻳﺎ = ﻫﻤﺎﻥﺴﺎﻳﺒﺮ= 5255;ﻴﺘﻴﻚ ﺑﺮﻧﺎﻣﻪﺍﻯ ک= 607; ﻧﺘﻮﺍﻧﺪ ﺗﻐﻴ&#= 65268;ﺮ ﻭﺗﮑﺎﻣﻞ ﮐﻨﺪ.&= #65261;ﺑﻨﻈﺮ ﻣﺎ ﺍﻳﻥﮕﻮﻧﻪ &= #65259;ﻨﺮ ﺍﻳﺴﺘﺎ'ﺑﺪﺗﺮ&#= 65267;ﻦ ﻧﻮﻉ ﻫﻨﺮ می ﺒ&#= 65166;ﺷﺪ.ﭼﻮﻥ ﺍﺭﺯﺵ ﺗﮑﺎﻣﻠ&#= 65264; ﻭ ﻫﺪﻑ ﺑﻬﺘﺮﻯ = ﺭﺍ ﺩﻧﺒﺎﻝ ﻧﻤﻰ ﮐ&= #65256;ﺪ.ﻭ ﻟﺬﺍ ﻫﻨﺮﻣﻨﺪ &= #65261;ﻫﻨﺮ ﺩﻭﺳﺖ ﺭﺍﻫﻰ ﻫ&= #65250; ﺑﮑﻤﺎﻝ ﺭﻭﺣﻰ &= #65261;ﺭﻭﺍﻧﻰ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷ&#= 65174;.ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﺟﺰ = ﻧﺴﺦ ﻭﻣﺴﺦ ﺣﻘﻴﺮﺗ&#= 65198;'ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258;ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩﻫﺎ&#= 65197;ﺍ ﻧﺪﺍﺭﻧﺪ.ﻭﻟﻰ &= #65175;ﻮﻟﺴﺘﻮﻯ ﻭ ﺁﺑﺎﻯ ﮐﻠﻴﺴ&= #65166; ﺑﺮﺍﻯ ﺗﺌﺂﺗﺮ &= #65165;ﺭﺯﺵ ﺍﺧﻠﺎﻗﻰ ﻣؤﺷ= 617;ﺮﻯ ﻗﺎﺋﻞ ﺑﻮﺩﻧﺪ. = ﮔﺮﭼﻪ ﺻﺤﻨﻪ ﺗﺂﺗﺮ ﻭ&= #65165;ﻗﻌﻴّﺖ ﮐﻨﻮﻧﻰ ﺭﺍ ﻧﺸ&= #65166;ﻥ ﻣﻴﺪﻫﺪ ﮐﻪ ﺑﻄ&= #65262;ﺭ ﺯﻧﺪﻩ ﻣﻴﺒﺎﺷ&#= 65194;.ﭼﻮﻥ ﻣﻄﺎﺑﻖ ﺯﻧﺪﮔ&#= 65264; ﺗﻤﺎﺷﺎﭼﻴﺎﻥ &#= 65165;ﺳﺖ'ﻭﭼﻨﻴﻦ ﻫﻨﺮﻯ ﺯﻧﺪﮔﻰ &= #65197;ﺍ ﻣؤثّر ﺗﺮ ﺍﺯ A= 193;ﻳﮕﺮ ﻫﻨﺮﻫﺎ ﻣﻴﻨﻤ&#= 65166;ﻳﺎﻧﺪ.ﮐﻪﺑﺮA= 165;ﻯ ﺍﻃﻔﺎﻝ ﺗﺎ ﺳﺮ&= #65187;ﺪ ﻋﻘﻞ ﺟﻤﻌﻰ ﺯﻧ&= #65194;ﮔﻰ ﺩﺭﺳﺖ ﻗﺎﺑﻞ ﻗ&= #65170;ﻮﻝ ﻣﻴﺒﺎﺷﺪ.ﻭﺣﺘ&#= 65264; ﺟﺎﻫﻠﺎﻥ ﻭ ﺑﻰ = ﺳﻮﺍﺩﺍﻥ ﻫﺮ ﺳﻨّﻰ ﺑﺮﺩ&#= 65165;ﺷﺖ ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪ&#= 65257; ﺍﺯ ﺁﻥﺪﺍﺭﻧﺪ.&= #65165;ﻣﺎ ﺑﺎﺯ ﺑﻤﻌﻨﻰ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﻭﺭﻭﺍﻧ&#= 65264;'ﺗﺠﺮﺑﻪ ﺍﺯ ﺗﺌﺂﺗﺮ ﻧﻴ&= #65204;ﺖ.ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﻣ&= #65216;ﺮ ﺍﺳﺖ' ﮐﻪ ﻣﺎﻧﻊ= ﺍﺯ ﺗﺨﻠﻴﻪ ﺍﺯ ﺍﻣ&= #65262;ﺭ ﺯﻧﺪﮔﻰ ﻭﻣﺎﺩ&#= 65263; ﮐﻨﻮﻧﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﺍﮔﺮ @= 400;ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺗﺌﺂﺗﺮ&#= 65263; ﺑﻨﻤﺎﻳﺶ ﺑﮕﺬ&#= 65165;ﺭﻧﺪ. ﻗﺼﺪ ﻫﺪﺍﻳﺖ ﺗ&= #65252;ﺎﺷﺎﮔﺮﺍﻥ ﺭﺍﺩﺍﺭﻧﺪ'ﻧﻪ &= #65165;ﺳﺘثماﺭ ﻭﺟﻤﻊ ﺁﻭﺭﻯ ﺃ&= #65255;ﺒﻮﻩ ﻃﺮﻓﺪﺍﺭ.<o:p></o:p> ﻟﻮﻟﺎ ﺩ= ;ﺭ ﺭﺍﺑﻄﻪ ﻫﻨﺮ ﺑ&= #65166; ﺯﻧﺪﮔﻰ'ﮐﻪﺩﺭ &= #65165;ﻳﻦ ﺳﻪﻧﻈﺮﻳﻪ ﮔﻔ&#= 65176;ﻪ'ﻳﺎ ﺗﻌﺒﻴﺮﻯ ﺍﺯ ﺯ&= #65255;ﺪﮔﻰ ﻫﻨﺮ' ﻭ ﻳﺎ ﻫﻨﺮ= ; ﺩﻭﺭ ﺍﺯ ﺯﻧﺪﮔﻰ. ﻭ ﻳ= ;ﺎ ﻫﻨﺮ ﻧﺰﺩﻳﻚ ﺩ&= #65197; ﺟﻮﺍﺭ ﺯﻧﺪﮔﻰ &= #65169;ﺎﺷﺪ . ﻭﻯ ﺑﺎ ﻫﺮ ﺳﻪ ʌ= 51;ﺨﺎﻟﻒﺍﺳﺖ.ﺧﻄ= ;ﺎﻯ ﻫﺮ ﺳﻪ ﮔﺮﻭﻩ ﻣ= ﻴﻞ ﺣﻴﺎﺕ ﻭﺯﻧﺪﮔ&#= 65264;'ﻭ ﻣﻴﻞ ﺍﻓﺮﺍﻁ ﻭ&= #65199;ﻳﺒﺎﺋﻰ'ﻭﻣﻴ= 5246; ﺷﺪﻳﺪ ﺗﻌﺒﻴﺮ &= #65261;ﺑﻴﺎﻥ ﻭﻣﺸﺎﺭﮐﺖ ﻫﻨ&#= 65198; ﺑﺎ ﺯﻧﺪﮔﻰ ﺍﻧ&= #64401;ﺎﺭ ﻧﺎﭘﺬﻳﺮ ﺑﺮﺍ&#= 65263; ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ.ﻭﻟﻰ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺣﺘﻰ ﺑﻘﻮﻝ ﻟﻮ&= #65247;ﺎ'ﺍﻧﺴﺎﻥ ﺣﻴﻮﺍﻧﻰ ﺍﺳﺖ &= #65251;ﺘﺎﻓﻴﺰﻳﻚ ﻭ ﻋﺎﺷﻖ ﻣﻄﻠﻖ = ﻳﺎﺑﻰ.ﻭ ﺍﻳﻦ ﺻﻔﺖ ﺗﻤﺎ&= #65249; ﻣﻮﺟﻮﺩﺍﺕ' ﻫﺴ&= #65176;ﻰ ﺍﺳﺖ. ﺍﮔﺮ ﺗﮑﺎ= ﻣﻞ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺭﺍ'ﻭﺍﺑ&= #65204;ﺘﻪ ﺑﺠﻬﺎﻥ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﻚ ﻭ ﻫﺪﻓﻬﺎﻯ ﺍﻟ&= #65260;ﻰ ﺑﺪﺍﻧﻴﻢ.ﮐﻪ ﻏ&= #65166;ﻟﺐ ﺑﺮ ﻫﻤﻪﻫﺪﻓﻬ&#= 65166; ﻭﺧﻮﺍﺳﺘﻪﻫﺎ= 5263; ﻣﻮﺟﻮﺩﺍﻟﺖ ﺑ&#= 65192;ﺼﻮﺹ ﻧﻮﻉ ﺑﺸﺮﻯﮑﻪ &= #65193;ﺍﺭﺍﻯ ﻋﻘﻞ ﻧﻴﺮﻭﻣﻨ&#= 65194;'ﻭ ﺁﺯﺍﺩﻯ ﻋﻤﻞ ﺩ&= #65197; ﺯﻧﺪﮔﻰ ﺑﺨﺎﻃ&#= 65198; ﻫﻤﻴﻦ ﻋﻘﻠﺒﺮ&#= 65175;ﺮ ﺍﺳﺖ.ﭼﻮﻥ عقل = 5193;ﺍﺭﺍﻯ ﺩﻭﺟﻨﺒﻪ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﭼﻮﻥ ﺷﻤﺸﻴﺮ ﺩﻭﻟﺒ&#= 65258; ﺗﻴﺰ'ﮐﻪﻫﻢ ﻣﻴ&= #65176;ﻮﺍﻧﺪ ﺑﺎﻋث ﭘﻴﺸﺮﻓ= 5174;ﺍﻧﺴﺎﻥ ﺷﻮﺩ'ﻭﺍﮔﺮ ﺗﮑ&= #65166;ﻣﻞ ﺭﻭﺣﻰ ﺭﺍ ﺑﻨﻤ&= #65166;ﻳﺪ.ﻭ ﭘس ﺍﺯ ﻭﻗﺎﻳﻊ &= #65199;ﻧﺪﮔﻰ ﺑﺤﻘﺎﻳﻖ ﺯﻧﺪ&#= 64404;ﻰ ﺑﺮﺳﺪ.ﻭ ﻧﻴﺰ ﺍ= ﻳﻦ ﺷﻤﺸﻴﺮ ﻋﻘﻞ'ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﻭﺳﻴﻠﻪ ﺳوء ﺍ= 5203;ﺘﻔﺎﺩﻩ ﺍﺯ ﻫﺴﺘﻰ'ﺑﻨﻔ&= #65226; ﺷﺨﺺ ﺩﺭ ﻟﺬﺕ ﻭ= ﺗﺤﻘﻖ ﻫﻮﺳﻬﺎﻯ ﭘﺮﻋ&#= 65240;ﺪﻩ ﺧﻮﺩ ﻓﺮﺍﺭ ﮐﺮ&= #65193;' ﮐﻪ ﻣﻨﺠﺮ ﺑﻘﻬ&= #65240;ﺮﺍﻫﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﭘﺶ &= #65165;ﺯ ﻣﺮﮒ ﻭﺣﻘﺎﺭﺗ&#= 65260;ﺎﻯ ﻧﻮﻋﻰ ﭘﺎﺋﻴﻦ &= #65175;ﺮ ﺩﺭ ﺟﻬﺎﻥ ﮔﺮﺩ&= #65193;.ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65169;ﺸﺮﻯ' ﺑﺎ ﺁﻥ ﻫﻤﻪ ﮐﺮ= ﺍﻣﺎﺕ ﻭ ﺳﻮﺍﺑﻖ'ﭼﻮﻥ = ﺑﻌﻘﻞ ﺭﺳﻴﺪ'ﺑﺂﺗﺶ ﮐ&= #65208;ﻴﺪﻩ ﻣﻴﺸﻮﺩ.ﻭ ﻓﺮﻣ&= #65166;ﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺧﺪ&= #65165;ﻭﻧﺪ ﻭﻃﺒﻴﻌﺖ ﻭ ﻓﻄ&= #65198;ﺕ ﺧﻮﺩﺭﺍ ﻓﺮﺍﻣ&#= 65262;ﺵ ﻣﻴﻨﻤﺎﻳﺪ ﭘﺶ &= #65165;ﻧﮑﺎﺭ ﭘﺬﻳﺮ ﻧﻴﺴﺖ' ﮐ= ﻪ ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ &= #65193;ﺭ ﺗﮑﺎﻣﻞ ﺭﻭﺡ'ﺁ&= #65255;ﻬﻢ ﺑﺎ ﺭﻭﺵ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﻭ ﻋﺮﻓﺎﻥ ﻋﻤﻠ&= #65264;'ﺳﻮﮊﻩ ﻫﻤﻪ ﺃﻧﺒﻴﺎ ﻭ = ﺭﺳﻮﻟﺎﻥ ﺍﺭﺳﺎﻟﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺍﺯﮐﺎﻣﻠﺎﻥ ﺑ&#= 65192;ﻠﻖ ﺑﻮﺩﻩ ﺍﺳﺖ. ﺑﺎ= ﻳﺪ ﺑﺮ ﺗﺤﻘﻖ ﻫﺪف هاﻯ ﺧﻮﺩﺧﻮﺍA= 259;ﺎﻧﻪ ﺍﻧﺴﺎﻥ ﻏﺎﻟﺐ &= #64404;ﺮﺩﺩ.ﮐﻪ ﻏﺎﻟﺐ ﻫﻢ ﻫﺴﺖ.= ﮔﺮﭼﻪ ﺩﺭ ﺳﻴﺴﺘﻢ ﺗﮑ&= #65198;ﺍﺭ ﻣﮑﺮﺭ ﺗﻮﻟﺪﺍ&#= 65173; ﮐﺎﺭﻣﺎﺋﻰ'ﺩﺭ&#= 65259;ﻤﻴﺒﻦ ﺟﻬﺎﻥ ﺍﺳﺖ. ﭘس اﺯ ﺭﺳﻴﺪﻥ ﺑﻨ&#= 65262;ﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ'&= #65261; ﺩﺭ ﺍﻭﺍﺧﺮﻓﺼ&#= 65262;ﻝ ﻧﻮﻋﻰ ﺁﻥ'ﺁﻧﮕ&= #65166;ﻩ ﻣﻨﻄﻘﻰ ﻧﺨﻮﺍ&#= 65259;ﺪ ﺑﻮﺩ'ﮐﻪ &#= 64380;ﻨﻴﻦ ﻧﻴﺮﻭﻯ ﻗﻬّﺎ= 5197; ﺧﺪﺍﻭﻧﺪﻯ ﻭﻃ&#= 65170;ﻴﻌﺖ' ﻭﺣﺘﻰ ﻓﻄﺮﺕ ﺷ&= #65192;ﺺ ﺑﺘﻮﺍﻧﺪ ﺳﺮﮐ&#= 65208;ﻰ ﮐﻨﺪ.ﺩﺭ ﺣﺎﻟﻴ&= #64401;ﻪ ﻓﺮﺻﺖ ﺳﺮﮐﺸﻰ &= #65193;ﺭ ﺍﻳﻦ ﺩﻭﺭﻩ ﺯﻧ&= #65194;ﮔﻰ'ﺑﻘﻴﻤﺖ ﻗﻬﻘﻔﺮﺍﻯ ﻣﻘ&#= 65166;ﻡ ﻧﻮﻋﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﻟ&= #65196;ﺍ ﻧﻘﺶ ﻫﻨﺮ ﻭ ﻋﻘ= ﻞ ﻭ ﺩﻳﮕﺮ ﺻﻔﺎﺕ = ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﺍﻭ'ﺑ&= #65166;ﻳﺪ ﺩﺭ ﺳﻤﺖ ﺗﮑﺎﻣ&= #65246; ﺭﻭﺣﻰ ﻭﺧﻮﺍﺳ&#= 65176;ﻪ ﺧﺪﺍﻭﻧﺪ ﭘﻴﺶ &= #65169;ﺮﻭﺩ.ﮐﻪ ﺑﺘﺠﻠّﻴﺎﺕ ﺍ= 5247;ﻬﻰ ﻭ ﺷﺎﻳﺴﺘﮕﻰ ﺻ&= #65236;ﺎﺗﻰ'ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭ ﺭ= ﺟﻌﺖ ﺑﺠﻬﺎﻥ ﺑﺮﻭﺩ.&= #65261; ﺍﮔﺮ ﻧﺨﻮﺍﻫﺪ &= #64400;ﻪ ﺗﺰﮐﻴﻪ ﻧﻔﺶ ﻭ&= #65175;ﺨﻠﻴﻪ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65264;'ﻭ ﺣﺘﻰ ﺻﻔﺎﺕ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺭﺍ ﺑﻨﻤ&= #65166;ﻳﺪ'ﮐﻪ ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ &= #65261; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺑﻤﻮﺍﺯﺍﺕ ﺁﻥ &= #65227;ﻘﻠﻬﺎﻯ ﺑﺮﺗﺮﻯ ﺑﺮﺳﺪ'&= #65153;ﻧﮕﺎﻩ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ &= #64380;ﻨﺎﻥ ﻋﻘﻞ ﺍﻟﻬﻰ ﻭﮐ&= #65252;ﺎﻟﺎﺕ ﺍﻟﻬﻰ ﺧﻮﺩ'ﺁﺯ&= #65165;ﺩﺍﻧﻪ ﻭﻟﻰ ﻋﺎﻗﻠﺎﻧ&#= 65258; ﺑﻬﺮ ﮐﺎﺭﻯ ﺑﭙ&= #65198;ﺩﺍﺯﺩ.ﮐﻪ ﮔﻮﺋﻰ ﺍﻧﺴﺎﻥ &= #65169;ﺰﺭﮔﺴﺎﻝ ﭼﻮﻥ ﺍﻃﻔﺎﻝ ﻫ&= #65204;ﺘﻨﺪ'ﮐﻪ ﺁﺯﺍﺩﻯ ﺁﻧﻬﺎ &= #65169;ﺎﻳﺪ ﻣﺸﺮﻭﻁ ﻭﻣﺤﺪ&#= 65261;ﺩ ﺑﺎﺷﺪ.ﻭﺗﺎ ﻭﻗ&= #65176;ﻰ ﺑﮑﺎﻣﻞ ﺑﺮﺳﻨ&#= 65194;.ﺁﻧﮕﺎﻩ ﺁﺯﺍﺩ ﻣﻴﺒﺎﺷ&#= 65194;.ﺯﻳﺮﺍ ﻋﺎﻗﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺁﺯﺍﺩﻯ ﺧﻮﺩﺭ&#= 65165;' ﺩﺭ ﺗﺴﻠﻴﻢ ﺍﺭ&= #65165;ﺩﻩ ﻫﺎﻯ ﺍﻟﻬﻰ'ﻭ ﺁ= ﻳﻨﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ &= #65191;ﻮﺩ ﻣﻴﮕﺬﺍﺭﻧﺪ'ﻭ &= #65153;ﺯﺍﺩﺍﻧﻪ ﺁﺯﺍﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﺭﻫﺎ ﻣﻴﮑﻨﻨﺪ.<= o:p></o:p> ﭘس ﻫﻨﺮ= ﻧﻴﺰ ﺩﺭ ﻣﺸﺎﺭﮐﺖ ﺧ&= #65262;ﺩ ﺩﺭ ﺯﻧﺪﮔﻰ'ﺑﺎ&= #65267;ﺪ ﺗﺎﺑﻊ ﻧﻔس ﺍﻣ&#= 1617;ﺎﺭﻩ ﻫﻨﺮﻣﻨﺪ ﻧﺒﺎ&#= 65207;ﺪ ﺑﻠﮑﻪ ﺗﺎﺑﻊ ﻣ&= #65198;ﺑّﻴﺎﻥ ﺍﻟﻬﻰ'ﻭ ﺳﭙس ﺗ&= #65166;ﺑﻊ ﻋﻘﻞ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﮔﺮﺩﺩ.ﮐﻪ ﭘس ﺍ&= #65199;ﺁﻥ کماﻝ ﺷﻬﻮﺩﻯ A= 169;ﺪﺳﺖ ﺧﻮﺍﻫﺪ ﺁﻭﺭﺩ.&= #65175;ﺎﻫﺮ ﻫﻨﺮﻯ ﺭﺍ ﺍﺭﺍ&= #65163;ﻪ ﺑﺪﻫﺪ'ﮐﻪ ﺷﺎﻳ&= #65204;ﺘﻪ ﻭ ﺑﻬﺘﺮﻳﻦ ﻣﻴ&= #65170;ﺎﺷﺪ.ﺯﻳﺮﺍ ﻫﻨﺮ ﺗﻨﻬﺎ ﺍﺯ = ﺁﻥ ﺁﺭﻳﺎ ﺷﺪﮔﺎﻥ</= span> </spa= n>ﮐﺎﻣﻞ ﺍﻟﻬʌ= 64; ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻓﺮﺩﻭﺳﻰ ﺑﺎ ﮔ&= #65236;ﺘﻦ(ﺑس)ﺁﻧﺮﺍ ﻣﻨﺤﺼﺮ ﺑﺎﻭﻟ&#= 65268;ﺎﻯ ﺧﺪﺍ ﮐﺮﺩﻩ ﺍﺳ&= #65174;.ﻭﺍﻟّﺎ ﻫﺮ ﻫﻨﺮ ﺩﻳﮕﺮ&= #65263;'ﺁﺳﻴﺒﻬﺎﻯ ﺭﻭﺍﻧﻰ ﭘﻴﺪﺍ &= #65251;ﻴﮑﻨﺪ.ﮐﻪ ﺑﺎﻋث ﮐﺎﺭﻣﺎ= 5259;ﺎﻯ ﺗﻮﻟﺪﺍﺕ ﺣﻴﻮ&#= 65165;ﻧﻰ ﻧﺴﺦ ﻭﻣﺴﺦ ﻭﺑ&= #65194;ﺗﺮ ﺩﺭ ﺟﻬﺎﻥ ﺧﻮﺍ&= #65259;ﻨﺪ ﺷﺪ.ﮐﻪ ﺁﺳﻴﺐ ﻏ= ﻴﺮ ﻗﺎﺑﻞ ﺗﺤﻤّﻞ &#= 65261;ﺗﻮﺻﻴﻒ'ﻧﺘﻴA= 184;ﻪ ﺍﻳﻦ ﺟﻨﺒﻪ ﻫﺎ&= #65263; ﻣﻨﻔﻰ ﻭﺍﻧﺤﺮ&#= 65165;ﻓﻰ ﻭ ﺷﻬﻮﺍﻧﻰ ﻫﻨ&= #65198;ﻣﻨﺪ ﺧﻮﺍﻫﻨﺪ ﺩﻳﺪ.&= #65187;ﺘﻰ ﺍﮔﺮﻫﻨﺮﺗﮑﻨ= 5268;ﮑﻰ ﻭ ﺻﻨﻌﺘﻰ ﺭﺍ ﺩ= ﺭ ﻧﻈﺮ ﺑﮕﻴﺮﻳﻢ'&= #64400;ﻪﻣﻔﻴﺪ ﺧﻠﻖ ﺧﺪﺍ ﺍﺳﺖ.= ﻭﻟﻰ ﺿﻤﻦ ﻟﺬﺕ ﻣﻤﻨ&= #65262;ﻋﻪﺃثر ﻫﻨﺮﻣﻨﺪ ﺑﺎﻋ&#= 1579; ﺁﺳﻴﺐ ﻭ ﺿﺮﺭ ﺭ= ﻭﺍﻧﻰ ﺍﻭ ﺧﻮﺍﻫﺪ ﺑﻮ&= #65193;.ﻭ ﺍﮔﺮ ﺑﮕﻮﺋﻴﻢ &= #65259;ﻨﺮﻣﻨﺪ ﺑﺎﻳﺪ ﻋﺎﺷﻖ ﺍ&= #65197;ﺯﺷﻬﺎ ﺑﺎﺷﺪ'ﻃﺒﻴﻌﻰ &= #65165;ﺳﺖ'ﮐﻪ ﻣﻨﻈﻮﺭ ﺍﺭﺯﺷ&#= 65260;ﺎﻯ ﺷﺨﺼﻰ ﻭ ﻧﻔﺴﺎ&= #65255;ﻰ ﻧﺒﺎﻳﺪ ﺑﺎﺷﺪ .= ﺑﻠﮑﻪ ﺍﺭﺯﺷﻬﺎﻯ ﮐﺎ&#= 65251;ﻞ ﺭﻭﺣﻰ ﺧﻮﺩ'ﺗﺎ = ﺳﭙس ﺑﻨﻔﻊ ﺟﺎﻣﻌﻪ &= #65261;ﻋﻘﻠﻬﺎ ﻭﺗﻌﺎﻟﻰ ﻓﺼﻮ&#= 65245; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﺑﺮﺍﻯ ﺯﻣﺎﻧﺎ&#= 65259;ﺎﻯ ﺑﻌﺪﻯ ﻭﺍﻟﻬﻰ &= #65175;ﺮ ﻣﻔﻴﺪ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ. ﺑﺤث ﺍﺭﺯﺷﻬﺎ &#= 65261; ﺍﻧﺘﺨﺎﺏ ﺟﺪﺍ&#= 64404;ﺎﻧﻪ ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ &= #65165;ﺳﺖ.ﮐﻪ ﺑﺮﺣﺴﺐ ﭼﻪ ﻣﻌ&= #65268;ﺎﺭﻯ ﺃﻣﺮﻯ ﻳﺎ ﭼﻴﺰ&= #65263; ﻳﺎ ﺍﺣﻮﺍﻟﻰ'ﺩ&= #65165;ﺭﺍﻯ ﺍﺭﺯﺵ ﺑﻬﺸتی = 5252;ﻴﺒﺎﺷﺪ.ﻭﺍﻟ¡= 7;ﺎ ﺩﺍﺭﺍﻯ ﺍﺭﺯﺷ&#= 65260;ﺎﻯ ﻣﻨﻔﻰ ﻭ ﻗﻬﻘﺮ&= #65165;ﺋﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩﮐ&#= 65258; ﺟﻬﻨّﻤﻰ ﺟﻬﺎ= 5255;ﻰ ﻧﺎم ﺪﺍﺭﺩ.<o:p></o:p>= ﺍﻧﺴﺎﻥ= ﻫﻨﺮﻣﻨﺪ'ﻭ ﻳﺎ ﻫﺮﮐس ﺩﺭ ﮐ&= #65166;ﺭﻯ ﻫﻨﺮﻧﻤﺎﺋﻰ ﻣ&#= 65268;ﮑﻨﺪ'ﻋﻤﻠﺎ ﭼﻮﻥ ﻧﻤﻰ ﺗﻮﺍ&= #65255;ﺪ ﺑﻤﻄﻠﻖ ﺟﻤﺎﻝ &= #65261;ﮐﻤﺎﻝ'ﻭ ﺍﺭﺯﺷﻬﺎﻯ ﻣث= 576;ت ﺑﺮﺳﺪ. ﺯﻳﺮﺍ ﻫ= ﻤﻪ ﺍﻣﻮﺭ ﻣﻄﻠﻖ' ﺗ= ﻨﻬﺎ ﻧﺰﺩ ﺧﺪﺍﻭﻧﺪ &= #65251;ﻄﻠﻖ'ﻭﺑﺮﺍﻯ ﺍﺭﻭﺍﺡ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﺩﺭ ﺃﺑﺪﻳّﺖ ﻣ&#= 65220;ﻠﻖ ﺍﺳﺖ.ﮐﻪ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺗﺎ ﺣﺪﻭﺩ ﺷﻬﻮ&= #65193; ﻋﺮﺵ ﺭﺣﻤﺎﻥ<sp= an dir=3DLTR> </spa= n>ﻣﻴﺘﻮﺍﻧﺪ ʋ= 69;ﺠﻤﺎﻝ ﺗﺠﻠّﻴﺎﺕ ﻭ ﮐ&#= 65252;ﺎﻟﺎﺕ ﻭ ﻋﻘﻠﻬﺎ ﻭ ﺍﺭ= ﺯﺷﻬﺎ ﻭ ﺳﻠﻴﻘﻪﻫﺎﻯ &= #65259;ﺪﻑ ﺭﺣﻤﺎﻧﻰ ﺑﺮﺳ&#= 65194;.ﮐﻪ ﺍﻟﺒﺘﻪ ﻫﻤﻴﻦ &= #65187;ﺪﻭﺩ ﻧﻴﺰ ﺑﺮﺍﻯ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺑﺴﻴﺎﺭ &= #65199;ﻳﺎﺩ ﺍﺳﺖ.ﮐﻪ ﺗﺤﻤّ&#= 65246; ﺑﻴﺶ ﺍﺯ ﺁﻥ ﻧﺪ= ﺍﺭﺩ.ﭼﻪ ﺩﺭ ﺟﺴﻢ ﻳﺎ ﺩﺭ= ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎﻩ'ﻭ ﻳ&= #65166; ﺩﺭﺭﻭﺍﻥ ﻧﺎﺧ&#= 65262;ﺩﺁﮔﺎﻩ.ﮔﺮﭼA= 258; ﺩﺭ ﺭﻭﺡ ﺍﻟﻬﻰ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ'ﻧﺎﻣﺤﺪ&#= 65261;ﺩ ﺑﻮﺩﻥ ﺷﻬﻮﺩﻫ&#= 65166;ﻯ ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﻟﺪﻧّﻰ ﺩﺭﺧﻮ= 5165;ﺏ ﻭ ﺑﻴﺪﺍﺭﻯ'ﺑﺎ&= #65199; ﺗﺎﺣﺪﻭﺩﻯ ﭘﻴ&#= 65208;ﺮﻓﺖ ﺩﺍﺭﺩ.ﻭﻟﻰ ﻫﺮ&= #64404;ﺰ ﺣﺘﻰ ﺑﺴﻄﺢ ﺍﻭ&= #65247;ﻴﻪ ﮐﺮﺍﻣﺎﺕ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﻧﻤﻴﺮﺳ&#= 65194;. ﮐﻪ = 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ'ﺍﻓ&= #65198;ﺍﺩ ﺁﻥ ﻧﻮﻉ ﺩﺭ ﺟﻬ= ﺎﻥ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧ&#= 65194;'ﮐﻪ ﺗﻤﺎﻣﻰ ﺍﺭﻭﺍ&#= 65185; ﮐﺎﻣﻠﺎﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻭﺍﺻﻞ ﺑﻘﺎﺋﻢ &= #65197;ﻭﺡ القُدُس ﺗﻨﻬ&= #65166; ﻣﺘﻮﻟﺪﻳﻦ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﻨﺪ ﺑﻮﺩ.ﮐﻪ ﺷᥴ= 6;ﻳﺪ ﺑﺎ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ ﺑﺮﺗﺮ ﻣﻬﺪﻯ ﻣ&= #65262;ﻋﻮﺩ'ﺑﺘﻮﺍﻧ= 5256;ﺪ ﺑﺸﻬﻮﺩ ﻫﻔﺘﻢ &= #65255;ﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻭ &= #65207;ﻬﻮﺩ ﻫﺸﺘﻢ ﻋﺮﺵ ﺭﺏ&= #1617; ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﺑﺮﺳﻨﺪ.ﮐﻪﻧﺎ&#= 65251;ﻰ ﻫﻢ ﺍﺯ ﺍﻭ ﻧﺪﺍ= ﺭﻳﻢ. ﺍﻓﺮﺍﺩ ﺁﻥ ﻧﻮ&= #65225; ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263;'ﺷﺎﻳﺴﺘﮕﻰ ﻭﺭﻭﺩ ﺑﻨﻮﻉ ﺑ&= #65166;ﺯ ﺑﺮﺗﺮ ﺍﺯ ﻧﻮﻉ = ﻓﻮق ﺒﺸﺮﻯﺮﺍ ﺧﻮﺍ&#= 65259;ﻨﺪ ﺭﺳﻴﺪ.ﮐﻪ ﻣﻴﻠ&= #65268;ﻮﻧﻬﺎ ﺑﺮﺍﺑﺮ &#= 65227;ﻘﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﻫﻤﺎﻥ ﮔ&= #65262;ﻧﻪ ﮐﻪ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﻣﻴﻤﻮﻥ'ﻭ ﻣﻴﻠ&= #65268;ﻮﻧﻬﺎ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺧﺮس ﻭ ﺑﻴﺶ ﺍﺯ = ﺍﻳﻨﻬﺎ ﺍﺯ ﻧﻮﻉ ﺧﻮﻙﺑ&= #65198;ﺗﺮﻯ ﺩﺍﺭﺩ.ﭘﺶﺍﻧﺴ&#= 65166;ﻥ ﮐﻨﻮﻧﻰ ﺑﺨﺎﻃ&#= 65198; ﺭﺳﻴﺪﻥ ﺑﻤﻄﻠ&#= 65238; ﮐﻤﺎﻝ ﮐﻪ ﺳﻬﻞ = ﺍﺳﺖ' ﺑﻠﮑﻪ ﺑﺪﺭﺟﻪ &= #64400;ﻤﺎﻝ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺷﺎﻫﺪﺍﻥ ﻋﺮﺵ &= #65197;ﺣﻤﺎﻥ ﻧﻴﺰ ﻧﻤﻰ ﺭﺳﻨ&= #65194;.ﭘس ﺑﻴﻦ ﻣﻔﻬﻮﻡ ﺧ&= #65268;ﺮ ﻭﺟﻤﺎﻝ'ﻭ ﺑﻴﻦ = ﻫﻨﺮ ﻭﮐﻤﺎﻝ ﺑﺮﺗﺮ &= #65191;ﻠﻂ ﻣﻴﮑﻨﻨﺪ.ﻭ ﺍﻏ&= #65248;ﺐ ﺧﻮﺩ ﺭﺍ ﺻﺎﺣﺐ = ﮐﻤﺎﻟﺎﺕ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎ&#= 65175;ﺮ ﻣﻴﺪﺍﻧﻨﺪ ﮐﻪ &= #65191;ﻮﺩ ﻓﺮﻳﺒﻰ ﻣﻴﮑﻨ&#= 65256;ﺪ.ﻭ ﻫﻨﻮﺯ ﺷﺎﻳﺴﺘ&#= 64405;ﻰ ﺁﻧﺮﺍ ﺩﺭ ﺳﻠﻮ&= #65241; ﭘﻴﺪﺍ ﻧﮑﺮﺩﻩ&#= 65165;ﻧﺪ.ﻭﺧﻴﺮ ﺗﻨﻬﺎ ﺑﻤﻌﻨﻰ &= #65255;ﻴﮑﻮﺋﻰ ﻧﻴﺴﺖ.ﮐﻪ ﺩﺭ ﺳ= ﻄﺢ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺩﺭ ﻫﻤﺎﻥ ﺣﺪﻭ&= #65193; ﺧﻮﺩ ﺧﻮﺍﻫﻰ ﻭ = ﺑﺮﺗﺮﻯ ﻫﺎﻯ ﺍﺟﺘﻤﺎﻋ&#= 65264; ﻭ ﺳﺘﻤﮕﺮﻯ ﻫﺮ&= #64380;ﻪ ﺑﻴﺸﺘﺮ ﺍﺳﺖ.ﺑ&= #65248;ﮑﻪ ﺧﻴﺮ ﺗﻨﻬﺎ ﺗﮑ&= #65166;ﻣﻞ ﻭﮐﻤﺎﻟﺎﺕ ﺑﺮ&#= 65175;ﺮ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ' = ﻭ ﺍﻟﻬﻰ ﺷﺪﻥ ﺑﺎ = ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺍﺳﺖ.ﮐ&= #65258; ﺍﺧﻠﺎﻕ ﻭ ﻋﻘﻞ = ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﺩﻳ&#= 64405;ﺮ'ﺑﺪﻭﻥ ﻋﺸﻖ ﻭ ﺍﺭﺍﺩﻩ = ﻭ ﺻﺒﻮﺭﻯ ﻭ ﺗﻌﻘ&= #1617;ﻞ ﻭﺯﻧﺪﮔﻰ ﻣﻨﻄ&#= 65240;ﻰ ﻭ ﺍﻟﻬﻰ ﺭﺍ ﺑﻬ= ﻤﺮﺍﻩ ﺩﺍﺭﻧﺪ.ﻭ ﻟﺬﺍ = ﮔﻔﺘﻪ ﺍﻓﻠﺎﻃﻮﻥ ﻗﺎ&#= 65169;ﻞ ﺗﮑﺮﺍﺭ ﺍﺳﺖ ' ﮐ= ;ﻪ ﻫﺮ ﭘﻴﺎﻣﺒﺮ ﻭ&= #64400;ﺎﻣﻞ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﺯ= ﻣﺎﻥ ﮔﻔﺘﻪ ﻭﻣﻴﮕﻮ&#= 65267;ﺪ'ﮐﻪ ﺧﻴﺮ ﻫﻤﺎﻥ ﺟﻤ&= #65166;ﻝ ﺍﻟﻬﻰ ﺟﺴﺘﻦ ﺷ&= #65260;ﻮﺩﻯ' ﻭ ﻫﻤﺎﻥ ﺍﻧﻮﺍ&= #65197; ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺳﺎﻟﮑﺎﻥ'ﭘس ﺍ&#= 65199; ﭘﺎک ﺴﺎﺯﻯ ﺭﻭ&#= 65165;ﻥ ﺁﻧﻬﺎ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﺍﺧﺘﻴﺎﺭ ﺍﻧﺴ&#= 65166;ﻥ ﺑﺸﺮﻁ ﺧﻴﺮ ﺑﻮ&= #65193;ﻥ ﺍﺧﺘﻴﺎﺭ ﺍﺳﺖ.&= #65261;ﺍﻟّﺎ ﺧﻮﺩﺧﻮﺍﻫﻰ ﻭ &= #65193;ﻧﻴﺎ ﭘﺮﺳﺘﻰ'ﻭﻣﻴﻞ &= #65169;ﺒﻘﺎﻯ ﺩﺭ ﺻﻔﺎﺕ ﺣﻴﻮ&= #65165;ﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﻟﺬﺍ ﭘس ﺍﺯ ﻣﺮﮒ ﻧﻴ&= #65200; ﺩﺭ ﮐﺎﺭ ﺷﺮﺍﺭ&= #65175;ﻬﺎﻯ ﺯﻳﺎﺩﺩﺭﭘﻴﺶ= 5193;ﺍﺭﻧﺪ.ﮐﻪ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ &= #65191;ﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﻭ ﺟﺰ ﺑﺎ= ﺗﺤﻤّﻞ ﻋﺬﺍﺏ ﺯﻧﺪﮔﻰ&#= 65259;ﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻭﺣﺘ&#= 65264; ﺑﺸﺮﻯ ﺩﺭ ﻣﺮﺍ&= #65175;ﺐ ﻓﺼﻮﻝ ﺍﻭﻟﻴﻪ &= #65153;ﻥ'ﻣﻴﺘﻮﺍﻧﻨ= 5194; ﺑﻬﻤﻴﻦ ﻧﻮﻉ ﮐ&= #65256;ﻮﻧﻰ ﺧﻮﺩ ﺑﺮﺳﻨﺪ'ﮐ&= #65258; ﺑﺎﻳﺪ ﺑﺮﺳﻨﺪ &= #65261; ﺣﺘﻤﺎ ﻧﻴﺰ ﺧﻮ&= #65165;ﻫﻨﺪ ﺭﺳﻴﺪ.ﺣﺘﻰ ﺍﮔ&= #65198; ﺭﻭﺡ ﻳﻚ ﻣﻮﺟﻮ&= #65193; ﺃﺗﻤﻰ ﻭﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﻧﺎﻣﺤﺪﻭﺩ ﺗﺤ&#= 65174; ﺃﺗﻤﻰ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﻨﺪ. ﭼﻪ ﺭﺳﺪ ﺑﻤﻮﺟ&= #65262;ﺩﺍﺕ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ ﻭﺑﺸﺮﻯ'ﮐﻪ ﭘﺶ = ﺍﺯ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﺭﻭﺡ القُدُس = 'ﺗﻨﻬﺎ ﻭﻳﺰﺍﻯ ﻭﺭﻭﺩ &= #65169;ﻌﺎﻟﻢ ﺍﻟﻬﻰ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ' ﻫﻔﺖ ﻫﺰﺍﺭ ﺑﻌ&= #65194; ﻣﻴﺮﺳﻨﺪ. ﺣﺘﻰ = ﺍﮔﺮ ﺑﻘﻴﻤﺖ ﺗﮑﺮﺍ&#= 65197; ﻣﮑﺮﺭ ﮔﺬﺷﺘﻪ &= #65259;ﺎﻯ ﻧﻮﻋﻰ ﺩﺭ ﺁﻳﻨ&= #65194;ﻩﻫﺎﻯ ﭼﻨﺪ ﻣﻴﻠﻴﻮﻥ &= #65203;ﺎﻟﻰ ﺑﺎﺷﺪ .<o:p></o:p> ﺍﺧﻠﺎﻕ= ﻭ ﺗﻤﺪﻥ ﻭ ﺍﺳﺘﻌ&= #65194;ﺍﺩﻫﺎﻯ ﻋﻘﻠﻰ ﻭﻋ= ;ﻠﻤﻰ ﻭ ﺻﻨﻌﺘﻰ ﻭﺭﻓ&= #65176;ﺎﺭﻫﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ'ﺗﻨ&#= 65260;ﺎ ﭘﺶ ﺍﺯ ﺗﻌﺎﻟﻰ = ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ ﺍﺯ ﻣﺪ&= #65165;ﺭﺝ ﺧﻴﺮ ﻳﺎ ﺗﮑﺎﻣ&= #65246; ﺳﻠﻮﮐﻰ ﻣﻴﺮﺳ&#= 65194;.ﻭ ﺑﻤﻮﺍﺯﺍﺕ ﺍﺧ&#= 65176;ﻴﺎﺭﻫﺎﻯ ﺻﺤﻴﺢ ﻭﺧﻴّﺮ.&#= 64400;ﻪ(ﺍﻧﺘﺨﺎﺏ)ﻣ= 5208;ﺘﻖ ﺍﺯ ﻣﺼﺪﺭﺧﻮﺏ &= #65235;ﺎﺭﺳﻰ ﺩﺭﻯ ﻣﻴﺒﺎﺷﺪ.&= #64400;ﻪ ﺧﻴﺮ ﻭﺍﻧﺘﺨﺎ&#= 65167; ﻫﺮﺩﻭ ﺍﻟﻔﺎﻇ&#= 65264; ﺩﺭﻯ ﻗﻮﻡ ﺯﺭﺩ&= #65207;ﺘﻰ ﺍﻟﺄﺻﻞ ﻗﺮﻳﺶ &= #65169;ﮑﺎﺭ ﻣﻴﺒﺮﺩﻧﺪ.ﮐﻪ &= #65193;ﺭ ﻗﺮﺁﻥ ﻭ ﺯﺑﺎﻥ<= /span> </spa= n>ﻋﺮﺑﻰ ﺭﺍﻳʋ= 82; ﺍﺳﺖ.ﻭ ﻣﻔﻬﻮﻡ ﻋﺮﻓﺎ&#= 65255;ﻰ ﺩﺍﺭﺩ.ﭘس ﺃﻣﺮ &= #65191;ﻮﺏ'ﺑﺮﺣﺴﺐ ﻣﻌﻴﺎﺭﻫﺎﻯ ﺷ&#= 65192;ﺼﻰ ﺍﻧﺴﺎﻥ'ﻳﺎ ﻫﺮ = ﺩﺭﺟﻪ ﻫﻨﺮﻣﻨﺪﻯ ﻧﻴ&#= 65204;ﺖ ﺑﻠﮑﻪ ﺗﻨﻬﺎ ﻣ&= #65198;ﺍﺗﺐ ﻣﺘﻮﺍﻟﻰ ﺗﻌﺎ&#= 65247;ﻰ ﻫﺎﻯ ﺳﻠﻮﮐﻰ ﻭ = ﺷﻬﻮﺩﻯ'ﺑﺪﻧﺒ&#= 65166;ﻝ ﺩﺭﺟﺎﺕ ﻋﻤﻴﻖ &= #65175;ﺮ ﺩﺭ ﺗﺰﮐﻴﻪ ﻫﺎ&= #65263; ﻧﻔس ﺑﻴﺸﺘﺮ' ﺑ&= #64401;ﺴﺐ ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﻭ ﻋﻘﻠﻬﺎﻯ ﻣﻨ&= #65166;ﺳﺐ ﺁﻥ ﻣﻴﺘﻮﺍﻥ ﺭ&= #65203;ﻴﺪ.ﮐﻪ ﺿﻤﻨﺎ ﻣﻨ= ;ﺠﺮ ﺑﺎﺧﻠﺎﻕ ﺑﺎﻟ&#= 65166;ﺗﺮﻯ ﻣﻴﮕﺮﺩﺩ. ﻭ ﻧﻤ= ﻴﺘﻮﺍﻥ ﻣﻨﻄﻘﺎ ﺍﻳﻦ ﺩ&= #65197;ﺟﺎﺕ ﺧﻮﺑﻰ ﻭ ﺧﻴﺮ ﻭ= ﮐﺮﺍﻣﺎﺕ ﺭﺍ ﺑﺎ ﺩﺭﺟﺎﺕ = ﺣﻘﻴﺮﺗﺮ ﺩﺭ ﺧﻴﺮ ﻭﺧﻮﺑ&= #65264; ﻭﮐﺮﺍﻣﺎﺕ ﺍﻧ&#= 65204;ﺎﻧﻬﺎﻯ'ﺩﺭ ﻓﺼﻮﻝ ﺣﻘﻴﺮ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻣﻘﺎﻳﺴ&#= 65258; ﻧﻤﻮﺩ ﭼﻪ ﺭﺳﺪ = ﮐﻪ ﻳﮑﺴﺎﻥ ﺩﺍﻧﺴ&#= 65174;. ﺁﻧﻬﺎ ﮐﻪ ﻫﻨﺮ = ﺭﺍ ﺍﺧﻠﺎﻕ ﻭ ﺗﺮﺑ&= #65268;ﺖﺍﺟﺘﻤﺎﻋﻰ ﻣﺮﺗﺒﻂ ﮐﺮﺩﻧ&#= 65194;'ﭼﻮﻥ ﮔﻴﻮ ﻭ ﻣﺘﺮﻟﻴ&= #65256;ﮓ' ﻭ ﺑﻬﺘʋ= 98;ﻳﻦ ﻓﻠﺎﺳﻔﻪ'ﻭ ﺍﻧ&= #65204;ﺎﻧﻰ ﺗﺮﻳﻦ ﻣﺘﻔﮑّ= 5198;ﻥ ﻧﻮﻉ ﺑﺸﺮﻯ'ﮐﻪ = ﻗﺎﺑﻞ ﻗﻴﺎﺵ ﺑﺎ ﻣﺘﻔ&= #64401;ّﺮﻳﻦ ﻏﻴﺮ ﺍﻟﻬﻰ ﻧﻴ&= #65204;ﺘﻨﺪ'ﺯﻳﺮﺍﮐ= 5252;ﺎﻝ ﺍﺧﻠﺎﻕ ﻭﮐﻤﺎ&#= 65245; ﺟﻤﺎﻝ ﻭﮐﻤﺎل کماﻟﺎﺕﻭﮐﺮᥴ= 5;ﻣﺎﺕ ﻭﻗﺪﺭﺗﻬﺎﻯ ﻋ&#= 65240;ﻠﻰ ﻭ ﺭﻭﺍﻧﻰ ﺍﻧﺴ&= #65166;ﻧﻰ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍ= ﺭﻧﺪ. ﮐﻪ ﭼﻮﻥ ﺑﺎﺯ ﺑ= ﻤﻄﻠﻖ ﻭ ﺍﻳﺪﺁﻝ ﺁﺭﺯ&= #65261;ﺋﻰ ﺧﻮﺩ ﻧﺮﺳﻴﺪﻧ&#= 65194;'ﮐﻪ ﻧﻤﻰ ﺗﻮﺍﻧﺴﺘ&#= 65256;ﺪ ﺑﺮﺳﻨﺪ'ﭼﻮﻥ ﻧ&= #65268;ﺎﺯ ﺑﺘﺰﮐﻴﻪ ﻫﺎﻯ &= #65255;ﻔس ﻭﻧﺎﺧﻮﺩﮔﺎﻩ &#= 65193;ﺍﺷﺘﻨﺪ.ﭘس ﻣﺮﺍﺗﺐ ﻣﺪﺑّ= 5198; ﺍﻟﻬی ﺁﻧﻬﺎ 'ﻧ&= #65268;ﺰ ﺩﺭﺣﺪّ ﺳﻠﻮﻙ &#= 65261;ﻟﺎﻳﺖ ﭘﻨﺠﻢ ﻭﺁﺧﺮ ﻧ&= #65170;ﻮﺩﻩ'ﮐﻪ ﺑﻨﻮﺭ ﺭﻭﺡ ال= 602;ُدُس ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ &= #65197;ﺳﻴﺪﻩ ﺑﺎﺷﻨﺪ.ﺍﻳﻨﺎ&#= 65253; ﻧﻴﺰ ﺑﻴﻦ ﺍﺧﻠ&= #65166;ﻕ ﻭ ﺯﻳﺒﺎﺋﻰ ﻭ ﺑ= ﻴﻦ ﻫﻨﺮ ﻭ ﺁثاﺭ ﺗ&#= 65198;ﺑﻴﺘﻰ ﻫﻨﺮ ﺩﻭﭼﺎﺭ ﺧ&= #65248;ﻂ ﺷﺪﻩﺍﻧﺪ.ﮐﻪ ﺑ&= #65232;ﻠﻂ ﺧﻮﺩﺭﺍ ﺩﺭ ﻧﻬ&= #65166;ﻳﺖ ﮐﻤﺎﻟﺐ ﻭﺟﻤﺎ&#= 65245; ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺩﺍﻧﺴﺘ&#= 65256;ﺪ.ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺭﮐﻤﺎﻝ ﻧﻬﺎ&#= 65163;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65199; ﺍﻳﻦ ﺗﻮﻓﻴﻖ ﺭ&= #65165; ﺟﺴﺘﻪﺍﻧﺪ'ﮐﻪ &= #65169;ﻤﻘﺎﻡ ﮐﻤﺎﻝ ﻭﺟﻤﺎﻝ &= #65261;ﻫﻨﺮﻣﻨﺪﻯ ﺑﺎﻟﺎﺗﺮﻯ ﺩﺭ &= #65207;ﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑ&= #65198;ﺳﻨﺪ.ﮐﻪ ﻗﺎﺑﻞ ﻗﻴﺎس ﺑ&#= 65166; ﺍﺧﻠﺎﻕ ﻭ ﺟﻤﺎ&= #65245; ﻭﻫﻨﺮ ﻭ ﻋﻘﻞ ﺍ= ﻳﻦ ﻣﺘﻔﮑّﺮﺍﻥ ﭘ= 5268;ﺸﺮﻓﺘﻪ ﭼﻮﻥ ﻣﺘﺮﻟﻴﻨ&#= 64403; ﻭ ﺣﺘﻰ ﺧﻮﺩ ﻣﺴ= ﻴﺢ'ﻭﺩﻳﮕﺮ ﮐﺎﻣﻠﺎﻥ ﻣﺴﻴ&#= 65188;ﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻧﻴﺰ ﺑﺪﺍﻥ ﻧﺮ&= #65203;ﻴﺪﻩﺍﻧﺪ.ﻟﺬ= 5165;ﺍﻳﻨﺎﻥﺪﺭ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺑﺎ ﻭﻟﺎ&= #65267;ﺖ ﺷﺸﻢ'ﺑﺎﻳﺪ ﺑﻨ&= #65262;ﺭ ﺭﻭﺡ القُدُس = ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑﺮﺳﻨ&#= 65194; ﮐﻪ ﺗﺠﻠّﻰ ﺍﻟ&#= 65260;ﻰ ﺑﺮﺗﺮ ﺍﺯ ﻣﻘﺎ&= #65249; ﻣﻘﺪس ﺯﺭﺩﺷﺖ &#= 65261; ﺑﻮﺩﺍ ﺍﺳﺖ.ﺁﻧ&= #64405;ﺎﻩ ﺷﺎﻳﺴﺘﻪ ﺗﺴﻠ&#= 65268;ﻢ ﻭ ﺑﻨﺪﮔﻰ ﺑﻮﻟ&= #65166;ﻳﺖ ﺷﺸﻢ ﻣﻬﺪﻯ ﻣﻮ&= #65227;ﻮﺩ'ﺁﻏﺎﺯ ﮔﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺑﺮﺳﻨﺪ.ﮐﻪ ﺗﻨ&= #65260;ﺎ ﻣﺘﻮﻟﺪﻳﻦ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ' ﻫﻤ= ﻴﻦ ﮐﺎﻣﻠﺎﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ' ﺷﺎﻫﺪﺍﻥ ﺭﻭﺡ &= #65165;ﻟﻘﺪﺵﺧﻮﺍﻫA= 194;ﺑﻮﺩ.ﺁﻧﮕﺎﻩ ﺧﻮﺍﻫﻨﺪ ﺗﻮﺍ&#= 65255;ﺴﺖ ﺑﺴﻄﺢ ﮐﻤﺎﻝ ﻭ&= #65183;ﻤﺎﻝ ﻭ ﻫﻨﺮ ﻭ ﻋﻘﻞ ﻭ= ; ﺍﺧﻠﺎﻕ ﻭﺗﻤﺪﻥ ﺑﺮﺗﺮ &= #65193;ﺭ ﺳﻄﺢ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ'ﻭ ﺣﺘﻰ ﺩﺭ ﺑﺎﺯﮔ&= #65208;ﺘﮕﺎﻥ ﺑﺨﻠﻖ ﺩﺭ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ'ﭼﻮﻥ ﺑﻌ&= #65198;ﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﺭﺳﻴﺪﻩ ﺑﺎﺷﻨ&#= 65194;. ﻭ ﺍﻳﻦ ﺍﺭﺑﺎﺏ = ﻧﻮﻉ ﻭ ﺍﻧﻮﺍﺭ ﺷﻬﻮ&= #65193;ﻯ </spa= n>ﺍﻟﻬﻰ ﻭ ﺗﺠA= 248;ّﻴﺎﺕ ﻧﻮﺭ ﺍﻟﺄﻧﻮﺍ&#= 65197; ﺍﻟﻠﻪ ﺗﺎﺭﺏّ &#= 65165;ﻟﺄﺭﺑﺎﺏ ﻭ ﺭﻭﺡ ﺍﻟﺄﺭﻭ&= #65165;ﺡ'ﺗﺎ ﺃﺑﺪ ﺑﺮﺍﻯ ﺷﺎ&= #65259;ﺪﺍﻥ ﺍﻣﺮﻭﺯ ﻧﻮﺭ ﺭ&= #65261;ﺡ القُدُس ﺩﺭﭘ&= #65268;ﺶ ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ &= #65193;ﺭ ﻣﺮﺍﺗﺐ ﺗﻮﺍﻟ&#= 65264; ﻧﻬﺎﻳﺖ ﻧﻴﺰ ﮐ&= #65252;ﻴّﺖ ﻭ ﮐﻴﻔﻴّﺖ ﻧﺪ&#= 65165;ﺭﻧﺪ.<o:p></o:p> ﻭ ﺧﻠﺎﺻ= ;ﻪ ﺗﺮﻳﻦ ﺑﻴﺎﻥ ﺩ&= #65197; ﺑﺎﺭﻩ ﻫﻨﺮ ﻭ ﺍ= ﺧﻠﺎﻕ' ﻫﻤﺎﻥ ﺭﺍﺑﻄﻪ &= #65193;ﺍﺩﻥ ﺻﻮﻓﻴﺎﻧﻪ ﺩﺭ&#= 65261;ﻳﺸﺎﻥ ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻟ&= #65260;ﻰ'ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ ﻫﺎ&= #65263; ﺍﻟﻬﻰ'ﺁﺩﻡ ﮐﻴ&= #65262;ﻣﺮث ﻭ ﻣﻴﺘﺮﺍﻯ ﻧﻮ&= #65185; ﻭﺑﻮﺩﺍ ﻭﺯﺭﺩ&#= 65207;ﺖ'ﻭ ﻳﺎ ﺍﻭﻟﻴﺎﻯ ﻣ&= #65204;ﻴﺤﻰ ﻭ ﻣﺤﻤﺪﻯ ﻣﻴﺒ&= #65166;ﺷﺪ. ﺁﻧﮕﺎﻩ ﻣﻴﺘﻮ&#= 65165;ﻧﻴﻢ ﺑﺮﺍﺣﺘﻰ ﺗﺼﻮ&#= 65197; ﻭ ﻗﺒﻮﻝ ﺍﻳﻦ ﺍ= ﺻﻞ ﺑﮑﻨﻴﻢ'ﮐﻪ ﺟﻤ&= #65166;ﻝ ﺩﺭ ﺑﺮﺗﺮﻯ ﺧﻴ&= #65198;ﻳﺎﺑﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭ ﺗﺰﮐﻴﻪ ﻧﻔس &= #65165;ﺳﺖ ﻭ ﺍﻟّﺎ ﺩﺭ ﻗﻬ&= #65240;ﺮﺍﻫﺎﻯ ﺷﺮّ ﻳﺎﺑﻰ'ﻭ ﺷ&= #65166;ﻳﺴﺘﮕﻰ ﺗﮑﺮﺍﺭ ﺯﻧﺪﮔ&#= 65264; ﻫﺎﻯ ﻨﺴﺦ</s= pan> &#= 65261; ﻣﺴﺦ ﻧﻮﻋﻰ' ﻭﺗﮑﺮﺍ&= #65197; ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ = ﺁﻳﻨﺪﻩ ﻫﺎ ﺩﺭ ﺟﻬﺎﻥﺪ&= #65165;ﺭﻧﺪ.ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭﺣﺘ&#= 65264; ﺻﺪ ﺑﺎﺭﻩ ﺑﻬﻤ&= #65268;ﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﻭ&= #65255;ﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ال= 602;ُدُس ﺑﺎﻳﺪ ﺭﺳﻴﺪ.ﮐ&= #65258; ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺃ&= #65175;ﻤﻰ ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﺭ&= #65203;ﻴﺪ. ﻭﻟﻮ ﺑﻘﻴﻤﺖ ﺯ&= #65255;ﺪﮔﻰ ﻫﺎﻯ ﺟﻬﻨّﻤﻰ &#= 65193;ﺭ ﺟﻬﺎﻧﻮﻡ ﺟﻬﺎ&#= 65253;'ﺩﺭ ﺳﺮﻧﻮﺷﺘﻬﺎﻯ &#= 65199;ﻧﺪﮔﻰ ﭘﺮ ﻋﺬﺍﺏ ﺣﻴﻮ&= #65165;ﻧﻰ'ﮐﻪ ﺑﭽﺸﻢ ﻧﻴﺰ ﻣﻰ = ﺑﻴﻨﻴﻢ.ﻭﻟﻰ ﻣﺎ ﺍﮐﻨﻮﻥ ﻗﺪ&= #65197; ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ &= #65191;ﻮﺩﺭﺍ ﻧﻤﻴﺪﺍﻧﻴﻢ.ﮐ&#= 65258; ﺩﻭﺑﺎﺭﻩ ﺩﺭ ﺁ&= #65253; ﺩﺭﻩ ﻫﺎﻯ ﺟﻬﻨ&= #1617;ﻤﻰ ﻗﻬﻘﺮﺍﻫﺎﻯ ﻧ&#= 65204;ﺦ ﻭﻣﺴﺦ ﺳﻘﻮﻁ ﺧ&= #65262;ﺍﻫﻴﻢ ﮐﺮﺩ. ﺣﺴﺮﺗﻰ ﻏ= ﻴﺮ ﻗﺎﺑﻞ ﺗﺼﻮﺭ'ﮐ&= #65258; ﺩﺭ ﺁﻥ ﺯﻣﺎﻧﻬ&= #65166; ﺧﻮﺍﻫﻴﻢ ﺩﺍﺷ&#= 65174; ﭼﻮﻥ ﮔﺬﺷﺘﻪ ﺍ&= #65199; ﺩﺳﺖ ﺭﻓﺘﻪ'ﺧﻮ&= #65193;ﺭﺍ ﺃﺳﻴﺮ ﺩﺭ ﺩﻳﮕ&= #65198; ﺍﻧﺴﺎﻧﻬﺎﻯ ﺯ&#= 65255;ﺪﻩ ﻣﻰ ﺑﻴﻨﻴﻢ. ﭘس<= /span> </spa= n>ﻫﻨﺮ ﻏﻴﺮ ﺍA= 247;ﻬﻰ ﻭﻣﺎﺩﻯ ﻭ ﺩﺭ ﻫ= ﺮ ﻫﻨﺮﻣﻨﺪﻯ'ﺑﺎ&#= 65267;ﺪ ﺑﺪﻭﺭ ﺍﺯ ﺍﺩﻳ&= #65166;ﻥ ﺳﻠﻮﮐﻰ ﻭ ﺍﺧﻠ&= #65166;ﻕ ﺍﻧﺴﺎﻧﻰ ﻭ ﺁﺩ&= #65165;ﺏ ﻋﻤﻮﻡ ﭘﺴﻨﺪﺑ&#= 65166;ﺷﺪ. ﭼﻪ ﺭﺳﺪ ﺑﻌﻠﻮ&= #65249; ﻭ ﺑﻬﺘﺮﻳﻦ ﮐس که ﺁﺭﻳﺎﺋﻰ ﺷ= 5262;ﺩ ﮐﻪ ﺍﻳﺮﺍﻧﻴﺎ&#= 65253; ﺗﻨﻬﺎ ﺷﺎﻳﺴﺘ&#= 64405;ﺎﻥ ﺳﻠﻮﻙ ﻭ ﺷﻬﻮﺩ = ﻣﻴﺒﺎﺷﻨﺪ.ﻭﻧ&#= 65258; ﻫﺮﮐس ﮐﻪ ﺯﺑﺎ&#= 65253; ﻭﺗﺎﺑﻌﻴّﺖ ﺍ= 5267;ﺮﺍﻥ ﺳﻴﺎﺳﻰ ﻭ ﺟﻐﺮ&= #65165;ﻓﻴﺎﺋﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #64400;ﻪ ﺍﺯ(ﺍﻳﺮﺍﻥ ﻭﻳ&= #65182;)ﺭﻭﺡ ﺍﻳﺮﺍﻥ ﺯﻣﻴﻨ&#= 65264; ﺑﺎﻳﺪ ﮔﻔﺖ'ﮐﻪ = ﻣﻠﮑﻮﺗﻰ ﺍﺳﺖ . ﺍﺧﻠﺎﻕ ﺩ= ;ﺭﺳﺖ' ﻫﻤﺎﻥ ﺍﺧﻠﺎﻕ &= #65211;ﻮﻓﻴﺎﻥ ﻭ ﺩﺭﻭﻳﺸﺎﻥ ﻭ = ﺯﺍﻫﺪﺍﻥ ﺳﻠﻮﮐﻰ ﺍﺳﺖ.ﻭ = ﻧﻪ ﺯﺍﻫﺪﺍﻥ ﺭﻳﺎ&#= 64400;ﺎﺭ ﻗﺸﺮﻯ'ﺑﺪﻧﺒﺎ&#= 65245; ﺁﺧﻮﻧﺪﻫﺎﻯ ئ= 5251;ﺬﻫﺒﻰ ﺩﺭ ﺗﻤﺎﻣﻰ ﺍﺩ&= #65267;ﺎﻥ ﺭﺳﻤﻰ ﻣﻮﺟﻮﺩ.&= #64400;ﻪ ﺗﻤﺎﻣﺎ ﺍﻧﺤﺮ&#= 65165;ﻑ ﺍﺯ ﺧﻮﺍﺳﺘﻪ ﺧ&= #65194;ﺍﻭﻧﺪ ﻭﭘﻴﺎﻣﺒﺮ ﺍﻭ&#= 65247;ﻰ ﺍﻟﻌﺰﻡ ﺧﻮﺩ ﺩ&= #65165;ﺭﻧﺪ. ﻭ ﺗﻨﻬﺎ &#= 65261;ﺍﺻﻠﺎﻥ ﺑﻘﺎﺋﻢ ﺭﻭﺡ ا&#= 1604;قُدُس ﺷﻬﻮﺩ ﺷﺸﻢ ﻫﺴ&= #65176;ﻨﺪ'ﻭ ﻧﻪ ﻫﺮ ﻣﺪﻋﻰ ﺗ= ﺸﻴّﻊ ﺑﺪﻭﻥ ﺷﻌﺎﻉ ﺍ&= #65255;ﻮﺍﺭ ﺷﻬﻮﺩﻯ'ﻭ ﻳﺎ ﻣ= ﺬﺍﻫﺐ ﺗﺴﻨّﻦ ﺑﺪﻭﻥ &#= 65165;ﺟﺮﺍﻯ ﺳﻨّﺖ ﭘﻴﺎﻣﺒ= 5198; ﺩﺭﺳﻠﻮﻙ ﺍﻟﻬ&#= 65264; ﮐﻪ ﻫﻤﻪ ﺁﻧﻬﺎ = ﺩﺭ ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ &= #65193;ﻳﮕﺮﻋﻤﻠﺎ ﺁﺧﻮﻧﺪ ﭘﺮﺳﺖ'&= #65261; ﺑﻘﻮﻝ ﻣﻮﻟﺎﻧ&#= 65166; ﻗﺸﺮﻯ ﻫﺴﺘﻨﺪ'&= #64400;ﻪ ﺑﭙﻮﺳﺖ ﺩﻝ ﺑﺴ&= #65176;ﻪ'ﻭ ﺧﺒﺮ ﺍﺯ ﻣﻐﺰ ﻫ= ﺎ ﻭﺑﺎﻃﻦ ﺍﻣﻮﺭ'&= #65261;ﺟﻨﺒﻪﻫﺎﻯﺎA= 247;ﻬﻰ ﺯﻧﺪﮔﻴﻮﺷﻬﻮ= 5193; ﺭﺍ ﻧﺪﺍﺭﻧﺪ ﭘ&= #65206; ﻫﻨﺮﻣﻨﺪﺍﻧﻰ &#= 64400;ﻪ ﻣﺪﻋﻰ ﻫﻨﺮﻣﻨ&#= 65194;ﻯ ﻫﺴﺘﻨﺪ'ﻗﺎﺑﻞ &= #65203;ﺘﺎﻳﺶ ﻭ ﻧﻈﺎﺭﺕ ﻭ ﺗﻘ= ﻠﻴﺪ ﻭ ﺗﺮﺳﺘﺶ ﻧﺪﺍ&= #65255;ﺴﺘﻪ ﻧﻤﻰ ﺑﺎﺷﻨﺪ.<o:p></o:= p> ﺗﻮﻟﺴﺘ= ﻮﻯ ﻣﻴﮕﻮﻳﺪ'ﻳﮕﺎ&#= 65255;ﻪ ﺿﺪﻳّﺖ ﺑﺎ ﺁث= 575;ﺭ ﻫﻨﺮﻯ' ﺷﻮﻕ ﺍﻧ= ﺤﺮﺍﻓﺎﺕ ﺍﺧﻠﺎﻗﻰ ﺍﺳﺖ.&= #65165;ﻟﺒﺘﻪ ﻫﻨﺮ ﻣﺎﺩﻯ ﺭﺍ = ﻣﻴﮕﻮﻳﺪ.ﻭﻧﻪ ﻫﻨﺮ ﺍﻟﻬﻰ. ﻟﺬ= ﺍ ﻣﻴﮕﻮﻳﺪ'ﺗﺤﻘ&#= 65268;ﺮ ﺩﻳﻦ ﻧﻴﺰ ﺍﻧﺤ&= #65198;ﺍﻑ ﺍﺧﻠﺎﻗﻰ ﺍﺳﺖ.&= #65165;ﻟﺒﺘﻪ ﻫﺮﺩﻳﻦ ﺳﻠﻮﮐ&#= 65264; ﻭﻧﻪ ﻫﺮ ﺩﻳﻦ ﻗ= ﺸﺮﻯ ﻭ ﺍﺳﻤﻰ ﻭ ﺭﺳﻤ= ﻰ'ﮐﻪ ﻣﻴﺸﻨﺎﺳﻴﻢ.ﮔ&#= 65198;ﭼﻪ ﺃﻧﺒﻴﺎﻯ ﺍﻟﻬ&#= 1740; ﺒﺤﻖ'ﻭ ﻣؤﺳس ﺁ&#= 65253; اﺩﻳﺎﻥ ﺑﻮﺩﻩ= 5165;ﻧﺪ'ﺍﮔﺮ ﺑﻤﻌﻨﻰ ﺳﻠﻮﮐ&#= 65264; ﻭﺷﻬﻮﺩﻯﺒﺮﺭ= 5203;ﻰ ﮐﻨﻴﻢ. ﻭﺗﻤﺎﻡ = ﺍﺩﻳﺎﻥ ﻭ ﻣﺬﺍﻫﺐ ﻣﺨﺘ&= #65248;ﻒ ﺁﻧﻬﺎ'ﺳﺮﺍﺳﺮ &= #65239;ﺸﺮﻯ ﮔﺮﻯ ﻭ ﻣﺎﺩﻩ ﭘ= ﺮﺳﺘﻰ ﻭ ﺷﺮﻙ ﺍﺑﻠﻴس &= #64344;ﺮﺳﺘﻰ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﻣﻴﺒﺎﺷﻨﺪ. ﺯﻳﺮﺍ ﺑﻨﺤﻮﻯ &= #65165;ﺳﻤﻰ ﺭﺍ ﻣﻰ ﭘﺮﺳﺘﻨ&= #65194; ﻭ ﻳﺎ ﺁﺧﻮﻧﺪﻫ&= #65166;ﻯ ﺁﻧﻬﺎ'ﮐﻪ ﺳﺘﺎ&= #65267;ﺶ ﻭ ﭘﻴﺮﻭﻯ ﻭﺑﺎ&= #65261;ﺭ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺍﻳ&= #65256;ﺎﻥ ﻫﺮﮔﺰ ﺑﮑﻤﺎﻝ &= #65165;ﻟﻬﻰ ﻭ ﺳﻠﻮﮐﻰ ﻭﺗﺠ&= #65248;ّﻴﺎﺕ ﺍﻟﻬﻰ ﻧﺮﺳﻴﺪ&#= 65257;ﺍﻧﺪ. ﻭﺭﻭﺍﻧﻰ ﻟﺒﺮ&#= 65267;ﺰ ﺍﺯ ﻋﻘﺪﻩ ﻓﺴﺎ&= #65193; ﻭﺟﺎﻩ ﻃﻠﺒﻰ ﻭ = ﺳﺘﻤﮕﺮﻯ ﺩﺭ ﺑﺮﺗﺮﻯ ﺟﻮ&= #65163;ﻰ ﺍﺟﺘﻤﺎﻋﻰ ﺩﺍ&#= 65197;ﻧﺪ. ﮐﻪ ﻧﺎﻥ ﻣﻔﺖ ﻣ= ﻴﺨﻮﺭﻧﺪ' ﻭﺟﺰﺭﻳﺎﮐﺎﺭ= 5263; ﻭﺑﺒﺎﻃﻞ ﺧﻮﺩ&#= 65197;ﺍ ﻣﻘﺪس ﻧﺸﺎﻥ ﻣ&#= 65268;ﺪﻫﻨﺪ.ﻭ ﻟﺒﺎﺳﻰ ﺭﻳﺎﮐ&#= 65166;ﺭﻯ ﻭ ﺗﻠﺒﻴس ﺍﺑﻠ&#= 65268;ﺴﻰ ﺩﻳﻨﻰ ﻭﻣﺬﻫﺒ&#= 65264; ﺑﺮﺗﻦ ﺩﺍﺭﻧﺪ &= #64400;ﻪ ﺣﺘﻰ ﺍﻧﺒﻠﻴﺴ&#= 65264; ﺩﺭ ﺳﻴﺎﺳﺖ ﻫﻢ = ﻫﺴﺘﻨﺪ.<o:p></o:p> ﺑ= ﻮﺩﻟﻴﺮ ﻧﻴﺰ ﺑﺠﻨﺒﻪ(ﻟ&= #65166; ﺍﺧﻠﺎﻗﻰ)ﻫﻨﺮ &= #65175;ﻮﺟّﻪ ﻣﻴﮑﻨﺪ.ﮐﻪ ﻣﺎ = ﺭﺍ ﺍﺯ ﺣﻘﺎﻳﻖ ﻣﺤ&= #65198;ﻭﻡ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺍ&= #65251;ﻮﺭ ﻭﺍﻗﻊ ﻣﺎﺩﻯﺮ&#= 65165; ﻧﻴﺰ ﺣﻘﻴﻘﻰ ﻣ&= #65268;ﺪﺍﻧﻴﻢ.ﻭﺩﻭ= 5197;ﻯ اﺯ ﺍﻟﻬﺎﻣﺎﺕ &#= 65165;ﻟﻬی ﻤﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ </spa= n>ﺧﻮﺩ ﻣﺤﺮﻭʌ= 49; ﻣﻴﮑﻨﺪ.ﮐﻪ ﺍﻟﻬﺎﻡ ﺁﻧﺎﻥ &= #65165;ﺯ ﺭﻭﺍﻥ ﺍﻣّﺎﺭ= 5257; ﻳﺎ ﻣﺪﺑّﺮﺍﻥ &#= 65165;ﻧﻮﺍﻉ ﺣﻴﻮﺍﻧﻰ'ﺗﺪﺑ&#= 65268;ﺮ ﻭﺍﻟﻬﺎﻡ ﺑﺎﻳ&#= 65256;ﺎﻥ ﻇﺎﻫﺮﺍ ﺍﻧﺴﺎ&#= 65255;ﻰ'ﻭ ﺑﺎﻃﻨﺎ ﺣﻴﻮﺍ&#= 65253; ﻣﻴﺒﺎﺷﺪ. ﺍﮔﺮ = ﻫﻨﺮ ﻫﺎﻯ ﻧﻬﺎﻧﻰ ﻓ&= #65268;ﻠﻤﻬﺎﻯ ﺳﮑﺴﻰ ﺭﺍ ﺑﻌﻨ&= #65262;ﺍﻥ ﻧﻤﻮﻧﻪ ﻣﻔﺎﺳ&#= 65194; ﺗﺮﺑﻴﺘﻰ ﺑﺪﺍ&#= 65255;ﻴﻢ'ﻫﻨﺮﻯ ﺍﺳﺖ'ﮐﻪ ﺑﺪﻭﻥ = ﺍﺧﻠﺎﻕ ﻭ ﻣﺮﺑﻰ ﺍﺧﻠﺎ&= #65237;'ﻭﺣﺸﻴﺎﻧﻪ ﻭ ﺣﻴﻮﺍﻧﻰ ﻣﻴ&= #65170;ﺎﺷﻨﺪ.ﻭ ﺟﺰ ﺍﺳﺘﺤﮑﺎﻡ &= #65169;ﻴﺸﺘﺮ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻥ ﺍﻧﺴﺎﻥ ﺁﻟﻮﺩ&#= 65257; ﺭﻭﺍﻥ'ﮐﺎﺭﻯ ﻧ&= #65252;ﻰ ﮐﻨﻨﺪ.ﺯﻳﺮﺍ ﺍ&= #65207;ﺒﺎﻉ ﺍﻳﻦ ﻫﻮﺳﻬﺎ ﻋ&= #65252;ﻠﺎ ﺗﺸﻨﻪ ﺗﺮ ﺷﺪﻥ = ﺍﺳﺖ.ﻭﻧﻪ ﺍﺷﺒﺎﻉ ﻭ ﺳﻴﺮ&= #65263; ﻭ ﺭﻓﻊ ﻧﻴﺎﺯ ﻃ= ﺒﻴﻌﻰ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ. ﻟﻮﻟﺎ ﺑﺤثهاʋ= 63;ﻰ ﺩﺭ ﺑﺎﺭﻩ ﻫﻨﺮ = ﺍﺯ ﺩﻭ ﺳﻮﻯ ﺩﻳﮕﺮ = ﺯﻧﺪﮔﻰ ﻋﻠﻢ ﻭ ﺍﺧﻠﺎﻕ = ﻣﻴﻨﻤﺎﻳﺪ.ﮐﻪ ﻳکی ﺮﺍ ﻧﻮﺭﻣ= 5166;ﻝ ﻃﺒﻴﻌﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ'ﻭ ﺩﻳﮕﺮﻯ ﺭﺍ ﺍﻳ&= #65194;ﺁﻝ ﺑﻮﺩﻥ ﻭﻟﻮ ﻣﻄ&= #65248;ﻖ ﻧﺒﺎﺷﺪﻣﻴﺪﺍ= 5255;ﺪ.ﮐﻪ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﻫ&= #65252;ﻴﺸﻪ ﻫﻨﺮ'ﺑﺎ ﻣﻌﻴﺎ&= #65197;ﻫﺎﻯ ﺍﺧﻠﺎﻗﻰ ﺑﺮﺧ&#= 65262;ﺭﺩ ﻭﺗﺼﺎﺩﻡ ﻗﻬﻘ&#= 65198;ﺍﺋﻰ ﺩﺍﺷﺘﻪ ﻭﺩﺍﺭ&#= 65193;.ﻭﮐﺎﺭ ﺩﺭﺳﺖ ﻋﻠﻢ ﻭﻓ&= #65248;ﺴﻔﻪ'ﺑﺎﻳﺪ ﺗﺬﮐّﺮ ﺯﻳﺒﺎ= 5163;ﻰ ﺣﻘﻴﻘﻰ'ﺩﺭ ﻫﻨ&= #65198;ﻣﻨﺪﻯ ﻫﺎﻯ ﺍﻟﻬﻰ ﺑﻮ&= #65193;ﻩ ﺑﺎﺷﺪ.ﮐﻪ ﺗﺮﺑ&= #65268;ﺘﻰ ﻭﺍﻗﻊ ﺷﻨﺎﺳﻰ &= #65193;ﺭ ﻋﻘﻞ ﻭ ﺷﻬﻮﺩ ﺗ= ﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﺍﻧﺴﺎﻥ &= #65197;ﺍ' ﺍﺯ ﺟﺰﻣﻰ ﮔﺮﺍﺋﻰ &= #65261;ﺧﻮﺩﺧﻮﺍﻫﻰ ﻭ ﺩﻭﮔﻤﺎﺗﻴﺰ&#= 65249; ﻭ ﺗﻌﺼّﺐ ﮐﻮﺭ &= #65235;ﻨﺎﺗﻴﮑﻰ ﺩﻭﺭ ﻧﻤﺎﻳﺪ ﮐ&= #65166;ﺭﻯ ﮐﻪ ﻫﻨﺮ ﻣﺎﺩﻯ = ﻧﻤﻰ ﮐﻨﺪ'ﻭ ﻫﻨﺮ ﺍﻟ= ﻬﻰ ﺍﺳﺖ ﮐﻪ ﺍﻧﺴﺎ&= #65253; ﺭﺍ ﺍﺯ ﺧﻮﺩ ﻣﺤ= ﻮﺭﻯ ﺑﻴﺮﻭﻥ ﻣﻰ ﺁﻭ&= #65197;ﺩ. ﺗﺎ ﻣﺸﺎﺭﮐﺖ ﺑ&= #65166; ﺩﻳﮕﺮﺍﻥ ﻭ ﺣﺘ&= #65264; ﺑﺎ ﮐﻞ ﻃﺒﻴﻌﺖ = ﻭﺁﻳﻨﺪﻩﻫﺎﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﺻﻠﺢ ﺍﻳﺠﺎﺩ ﻣ&= #65268;ﻨﻤﺎﻳﺪ.ﮐﻪ ﺑﺎﻳﺪ ﺍﺯ ﺍﺧﻠ&= #65166;ﻕ ﺟﺰﺋﻰ ﻭ &#= 65235;ﺮﺩﻯ'ﺑﺎﺧﻠﺎA= 237; ﮐﻠّﻰ ﻭﺟﻤﻌﻰ &#= 65197;ﺳﻴﺪ. ﻳﻌﻨﻰ ﺑﺴﻄﻮﺡ &= #65169;ﺎﻟﺎﺗﺮ ﻭ ﺍﻟﻬﻰ ﺗﺮ ﻭ ﻣ= ;ﺮﺑﻮﻁ ﺑﺎﻧﻮﺍﻉ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ.= ﻭ ﺗﻨﻬﺎ ﺗﺸﻌﺸﻊ &= #65197;ﻭﺣﻰ ﺩﺭ ﺍﻧﻮﺍﺭ ﺷﻬ&= #65262;ﺩﻯ ﺍﺳﺖ' ﮐﻪ ﻣﺪﺭﺳ= ﻪ ﺑﺰﺭﮒ ﺩﺭ ﺍﺧﻠ&= #65166;ﻕ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐ&= #65258;ﺗﻨﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;'ﭘس ﺍﺯ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺩﺭ ﺗﺨﻠﻴﻪ ﻭ ﺗ= ﺤﻠﻴﻪ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﮐ= ﻪﺑﺘﺠﻠﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧ&#= 65258; ﻣﻴﺴّﺮ ﻫﺮﮐﺶ &#= 65193;ﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65176;ﻮﺍﻥ ﺭﺳﻴﺪ.ﻭ ﺧﻴﺮ ﻭ= ﺧﻮﺑﻰ ﻭﮐﻤﺎﻝ ﻭﺟﻤﺎ&#= 65245;'ﻭ ﺣﻘﺎﻳﻖ ﺑﺮﺗﺮ &= #65169;ﺮﺍﻯ ﺍﻧﺴﺎﻥ'ﺑﭽﺸﻢ &= #65193;ﻝ ﻭ ﺑﭽﺸﻢ ﺗﻦ ﺩﻳ= ﺪﻧﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﻟﺬﺍ ﻧﺒﺎﻳﺪ ﺍﮐﺘﻔ&#= 65166; ﺑﺸﻨﻴﺪﻥ ﮐﺮﺩ.&= #65261; ﻋﻤﻠﺎ ﺑﻌﻮﺍﻟ&#= 65250; ﺍﻟﻬﻰ ﺭﻓﺖ ﻭ ﺩ= ﻳﺪ ﻭﭼﺸﻴﺪ.ﮐﻪ ﺑﺎ&= #65267;ﺪ ﺭﻓﺖ ﻭ ﺩﻳﺪ'ﻭ ﺑ= ;ﻬﺮ ﻗﻴﻤﺖ ﮐﻪ ﺷﺪﻩ'= ﮐﻪ ﺗﻨﻬﺎ ﺍﻧﺴﺎﻥ &= #65175;ﻨﺒﻞ ﺑﻰ ﺍﺳﺘﻌﺪﺍﺩ</= span> </spa= n>ﻭ ﺟﺎﻫﻞ ﮐﻢ = 5227;ﻘﻞ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺁﻥ= ﻣﻴﺘﺮﺳﺪ .<o:p></o:p> ﺻﺤﺒﺖﺍ= ﺯ ﺑﺎﺯﮔﺸﺖ ﺑﻄﺒ&#= 65268;ﻌﺖ ﺩﺭ ﺯﻧﺪﮔﻰ ﺩﺭ = ﺑﺮﺧﻰ ﻓﻠﺴﻔﻪ ﻫﺎ ﺯﻧ&= #65194;ﮔﻰ ﺩﺭ ﺟﻨﮕﻠﻬﺎ ﻭ = ﻏﺎﺭﻫﺎ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﺑ&= #65166;ﺯﮔﺸﺖ ﺑﻄﺒﻴﻌﺖ ﻭﻓﻄ&#= 65198;ﺕ ﺭﻭﺣﻰ ﻭﺫﺍﺕ ﺍ&= #65255;ﺴﺎنی ﺨﻮﺩﻣﺎﻥﻤﻴﺒ= 5166;ﺷﺪ. ﮐﻪ ﺍﺯ ﺃﺯﻝ ﺗﺎ= ﺑﺎﻣﺮﻭﺯ ﺭﺳﻴﺪﻩﺍﻳﻢ.ﻭ &= #65165;ﺯ ﻋﻮﺍﻟﻢ ﻓﺮﺍﻭ&#= 65165;ﻥ ﺗﺤﺖ ﺃثیرﻯ ﻭ = 5155;ﺗﻤﻰ ﺑﻌﻮﺍﻟﻢ ﮔﻴﺎ&#= 65259;ﻰ ﻭﺣﻴﻮﺍﻧﻰ ﻭ ﺑ&= #65208;ﺮﻯ ﮔﺬﺷﺘﻪﺍﻳﻢ. ﮐ&= #65258; ﺑﺎﻳﺪ ﻓﺮﺷﺘﻪ &= #64404;ﻮﻧﻪ ﺑﺮﺍﻯ ﺗﻮﻟﺪﺍ&#= 65173; ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻭﺗﺎ ﺃﺑﺪ ﺭﺳﻴ&= #65194;.ﺁﻧﮕﺎﻩ ﭼﻨﻴﻦ ﺑﺎﺯﮔﺸ&#= 65174; ﺑﻄﺒﻴﻌﺖ ﻓﻄﺮ&#= 65263; ﺍﺳﺖ'ﮐﻪ ﺑﺎﺧﻠ&= #65166;ﻕ ﻭ ﺷﺎﻳﺴﺘﮕﻰ ﻫ&= #65166;ﻯ ﺯﻧﺪﮔﻰ ﺩﺭﺳﺖ'&= #65261;ﮐﺴﺐ ﻋﻘﻞ ﻭ ﻋﻠﻢ ﻭﻫ= ﻨﺮ ﺩﺭﺳﺘﻰ ﻣﻨﺠﺮ &= #65251;ﻴﮕﺮﺩﺩ. ﮐﻤﻮﻧﻴﺴﻢ ﮐﻪ &= #65165;ﻧﻔﻌﺎﻟﺎﺕ ﺟﻤﺎﻟﻰ ﻭ ﺍﺧﻠ&= #65166;ﻗﻰ ﺭﺍ'ﭘس ﺍﺯ ﻟﻐﻮ = ﺍﺧﺘﻠﺎﻑ ﻃﺒﻘﺎﺗﻰ ﻣﻴﺪ&#= 65165;ﻧﺪ'ﮐﻪﻣﻌﻠﻮA= 249; ﻧﻴﺴﺖ'ﺑﺎﻳﺪ ﺍ&= #65255;ﺴﺎﻥ ﻃﺒﻘﻪ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﺧﻮﺩﺭﺍ ﺑﺎﻟﺎ &= #65169;ﺒﺮﺩ'ﻭ ﺩﺭ ﻣﺠﻤﻮﻋﻪ ﺍ&= #65207;ﺮﺍﻑ ﻭ ﺍﻋﻴﺎﻥ ﺩﺭﺁ&= #65267;ﺪ'ﮐﻪ ﺍﺧﻠﺎﻕ ﺑﺮﺗﺮ &= #65193;ﺍﺭﻧﺪ.ﻭ ﻳﺎ ﻃﺒﻘﻪ ﻭﮐﺎ&= #65203;ﺖ ﺍﺟﺘﻤﺎﻋﻰ ﺍﻓ&#= 65198;ﺍﺩ ﺟﺎﻣﻌﻪ ﺑﺸﺮﻯ &= #65197;ﺍ ﺑﺎﻳﺪ ﺑﺎﻟﺎ ﺑ&= #65198;ﺩ.ﻧﻪ ﺍﻳﻨﮑﻪ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﺭﺍ ﮐﺸﺘﺎﺭ ﻭ ﺷ= ﮑﻨﺠﻪ ﻭ ﺑﺮﺩﻩ ﮐﺮﺩ.ﮐ= ﻪ ﮔﺮﻭﻫﻰ ﮐﻤﻮﻧ&#= 65268;ﺴﺖ ﻭﻏﻴﺮ ﮐﺎﺭﮔﺮ &= #65261; ﻏﻴﺮ ﺯﺣﻤﺖ ﮐﺶ'= ﺑﻨﺎﻡ ﻃﺒﻘﻪ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ(ﺍﻟﻴﺖ)ﺭﻭﺷ= 5254; ﻓﮑﺮ ﺍﺯ ﺍﺟﺴﺎ&= #65193; ﮐﺸﺘﮕﺎﻥ ﺑﺎﻟ&#= 65166; ﺑﺮﻭﻧﺪ.ﻭﻣﺪﺍ&#= 65249; ﺗﺼﻔﻴﻪ ﻫﺎﻯ ﺣ&= #65200;ﺑﻰ ﻭ ﺳﻴﺎﺳﻰ ﻣﻴﺸ&= #65262;ﻧﺪ. ﻭﻧﻪ ﺍﺧﻠﺎﻕ ﺍ&= #65255;ﺴﺎﻧﻰ ﺑﻬﺘﺮ ﻳﺎﻓﺘﻦ &= #65175;ﻤﺎﻡ ﺭﻫﺒﺮﺍﻥ ﺳﻴﺎ&#= 65203;ﻰ ﺟﻬﺎﻥ ﻭ ﻧﻈﺎﻣ&= #65268;ﺎﻥ ﻭﺍﺣﺰﺍﺏ ﻫﻤﮕ&#= 65264; ﺍﺯ ﺑﻬﺒﻮﺩ ﺯﻧ&= #65194;ﮔﻰ ﻣﺮﺩﻡ ﺧﻮﺩ ﻣﻴ&= #64405;ﻮﻳﻨﺪ' ﺗﺎ ﺁﺭﺍﻯ ﺁﻧﻬ&= #65166; ﺭﺍ ﺩﺭ ﺍﻧﺘﺨﺎ&= #65169;ﺎﺕ ﺑﮕﻴﺮﻧﺪ.ﮐﻪ ﺍ&= #65267;ﻦ ﺭﺍ ﺁﺳﺎﻥ ﺗﺮﻳ&= #65254; ﺭﺍﻩ ﺭﺳﻴﺪﻥ ﺑ&= #65198;ﻳﺎﺳﺖ ﻣﻴﺪﺍﻧﻨﺪ.ﮔﺮ&#= 64380;ﻪ ﺗﻮﻃﺌﻪ ﻫﺎﻯ ﺳ&= #65268;ﺎﺳﻰ ﻭ ﺍﻧﻘﻠﺎﺑﺎﺕ &= #65187;ﺰﺑﻰ ﻭ ﺍﻳﺪﺋﻮﻟﻮﮊ&#= 65267;ﮑﻰ' ﻫﻤﻴﺸﻪ ﻭﺟﻮﺩ &= #65193;ﺍﺷﺘﻪ ﻭﺩﺍﺭﺩ.ﻭﭼﻮﻥ &= #65169;ﺮﻳﺎﺳﺖ ﺭﺳﻴﺪﻧﺪ'ﻭ ﮐﺎ&= #65203;ﺖ ﺍﺷﺮﺍﻓﻰ ﺭﺍ ﻳ&= #65166;ﻓﺘﻨﺪ'ﺟﺰ ﺳﺘﻤﮕﺮﻯ ﻭ ﺍﺳ&= #65176;ثماﺭ ﻣﺮﺩﻡ ﺧﻮﺩ ﮐﺎ&= #65197;ﻯ ﻧﺪﺍﺭﻧﺪ.ﻣﮕﺮ &= #65251;ﻌﺪﻭﺩﻯ ﺍﺯ ﺧﺪﻣﺘﮕﺬﺍ&#= 65197;ﺍﻥ ﺧﻮﺩ'ﻭﺑﺮﺍﻯ ﺣ&= #65236;ﻆ ﺩﺍﺋﻢ ﺭﮊﻳﻢ ﺧ&= #65262;ﺩ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍ&= #65267;ﻦ ﻋﻘﻴﺪﻩ ﻫﻤﮕﺎ&#= 65253; ﺍﺳﺖ'ﮐﻪ ﻫﻨﺮ ﺩ= ﺭ ﻣﺤﻴﻂ ﺁﺯﺍﺩ ﺭ&= #65207;ﺪ ﻣﻴﮑﻨﺪ'ﮔﺮﭼﻪ &= #65259;ﻨﺮﻫﺎﻯ ﺩﻭﺭﻩﻫﺎﻯ ﺍﺳ&#= 65166;ﺭﺕﻭﻣﺤﺮﻭﻣʌ= 68;ّﺖﺳﻴﺎﺳﻰ ﻧﻴﺰ ﻭﺟﻮﺩ ﺩﺍ&= #65197;ﺩ. ﻭﺗﻨﻬﺎ ﺭﺷﺪ ﻫ&= #65256;ﺮﻯ ﺩﺭﺭﺷﺪ ﺍﺧﻠﺎ&#= 65239;ﻰ ﻫﻨﺮﻣﻨﺪ'ﻭﺗﺰ&#= 64400;ﻴﻪ ﻧﻔس ﻭ ﺭﻓﻊ ﻋﻘ&= #65194;ﻩ ﻫﺎﻯ ﺧﻮﺩ'ﻭﺍﺯ = ﺧﻮﺩ ﺧﻮﺍﻫﻰ ﻭﺣﺘﻰ &= #65165;ﺯ ﺳﻄﺢ ﻫﻤﮑﺎﺭﻯ &= #65169;ﺎ ﺩﻳﮕﺮﺍﻥ ﺩﺭ ﺳ&= #65176;ﻤﮕﺮﻯ ﺟﻤﻌﻰ'ﺑﺎﻳﺪ ﺑ&= #65252;ﺮﺣﻠﻪ ﻓﺪﺍﮐﺎﺭﻯ ﻭ ﺍ&= #65199; ﺧﻮﺩ ﮔﺬﺷﺘﮕﻰ &= #65169;ﺮﺳﻨﺪ'ﮐﻪﺑﺘ= 5262;ﺍﻥ ﻫﻨﺮﻯ ﺃﺻﻴل ﺮ&#= 65165; ﺩﺭ ﻫﺮ ﮐﺎﺭ ﺧﻮ= ﺩ ﺍﺭﺍﺋﻪ ﺩﺍﺩ.ﭼ&= #65258; ﺩﺭ ﻧﻘّﺎﺷﻰ ﺑ&#= 65166;ﺷﺪ' ﻳﺎﺩﺭﻧﻈﺮﻳّA= 166;ﺕ ﻓﮑﺮﻯ ﻭ ﺧﺪﻣﺎ&= #65173; ﺍﺟﺘﻤﺎﻋﻰ.ﻭ ﻟ&= #65196;ﺍ ﺗﻨﻬﺎ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﺷﺎﻳﺴﺘ&#= 65258; ﺍﻧﺘﺨﺎﺏ ﺑﺮﺍ&#= 65263; ﺍﻣﻮﺭ ﺟﺎﻣﻌﻪ &= #65259;ﺎ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺭﻫ&= #65170;ﺮﻯ ﻭ ﺭﻳﺎﺳﺖ ﺟﺎﻣ&= #65228;ﻪ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﻨﺪ.ﮐﻪ ﭼﻮﻥ ﻓﻘﻴﺮ ﺑﻮ&= #65193;ﻧﺪ ﻭﺍﻧﺘﺨﺎﺏ ﺷﺪ&#= 65255;ﺪ'ﺗﺎ ﺁﺧﺮ ﺩﻭﺭﻩ ﺭﻳ&= #65166;ﺳﺖ ﺧﻮﺩ' ﻫﻤﭽﻨﺘﺎ&= #65253; ﻓﻘﻴﺮ ﻣﺎﻧﺪﻩ &= #65169;ﺎﺷﻨﺪ.ﻭﺍﻟّA= 166; ﺑﺎﻟﺎ ﺭﻓﺘﻦ ﻃ&= #65170;ﻘﻪ ﺍﺟﺘﻤﺎﻋﻰ'ﺩﺭ &= #65169;ﺮﺧﻰ ﺑﻤﻌﻨﻰ ﺯﺭﺃﻧ&#= 65194;ﻭﺯﻯ ﻭ ﺑﻬﺘﺮ ﺍﺯﺩﻳ&= #64405;ﺮﺍﻥ ﺯﻧﺪﮔﻰ ﮐﺮﺩﻥ'&= #65261; ﺍﺳﺘثماﺭ ﻭ ﺍA= 203;ﺘﺤﻤﺎﺭ ﻭ ﺍﺳﺘﻐﻠﺎﻝ ﮐ&= #65198;ﺩﻥ ﺍﻓﺮﺍﺩ ﺟﺎﻣﻌ&#= 65258; ﺍﺳﺖ.ﮐﻪ ﭼﻮﻥ ﺣ= ﻤﺎﺭ ﻭ ﺍﻟﺎغ ﺴﻮﺍﺭ&#= 65263; ﺑﺂﻧﺎﻥ ﺑﺪﻫﻨ&#= 65194;. ﻫﻤﻴﻦ ﺑﺤث ﺭﻳ&#= 65166;ﺳﺖ ﺟﺎﻣﻌﻪ ﺩﺭ ﺁﺧ&= #65262;ﻧﺪﻫﺎ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﺩ&= #65267;ﮕﺮ ﻧﻈﺎﻣﻴﺎﻥ ﻭﺳ&#= 65268;ﺎﺳﻴﻮﻥ ﻭﻣﺘﻔﮑّﺮﻳﻦ = 5261;ﺻﺎﺣﺒﺎﻥ ﺍﻳﺪﺋﻮﻟﻮﮊﻯ &#= 1607;ا ﻋﻤﻞ ﻣﻴﮑﻨﻨﺪ. = ﮐﻪ ﻣﺮﺩﻡ ﺭﺍ ﭘﻴﺮ&= #65261; ﻃﺮﻳﻘﺖ ﻋﺒﺎﺩ&#= 65263; ﺧﻮﺩ ﺩﺭﻣﻴﺂﻭ&#= 65197;ﻧﺪ' ﺗﺎ ﺑﺂﻧﻬﺎ ﺧُ&#= 65252;س ﻭﺯﮐﺎﺕ ﻭﻣﺎﻟ&#= 65268;ّﺎﺕ ﺑﺪﻫﻨﺪ.ﻭ ﺑﻔﺮ&= #65251;ﺎﻥ ﺁﻧﺎﻥ ﺷﻮﺭﺷﻬ&#= 65166;ﻯ ﺍﺟﺘﻤﺎﻋﻰ ﮐﻨ&#= 65256;ﺪ'ﻭﻳﺎ ﺍﺯ ﺭﮊﻳﻢ ﺁﻧﻬ&= #65166; ﺩﻓﺎﻉ ﻧﻤﺎﻳﻨ&#= 65194;.ﻭ ﺍﮔﺮ ﺷﺪ &#= 65169;ﺮﺍﻯ ﺍﺳﺘﻌﻤﺎﺭ ﺟﺎ&#= 65251;ﻌﻪ ﻫﺎﻯ ﻣﺠﺎﻭﺭ'ﭘ&= #65268;ﺮﻭﺯﺍﻥ ﺧﻮﺩ ﺭﺍ ﺩﺭﻟﺒ&= #65166;س ﺍﻧﺘﺤﺎﺭﻯ ﺩﺭ&#= 65153;ﻭﺭﻧﺪ'ﮐﻪ ﮔﺮﻭﻫﻰ ﺭﺍ ﺑﻰ = ﺧﺒﺮ ﻭ ﺑﻰ ﺃثر ﮐﺸﺘ&#= 65166;ﺭ ﺩﺳﺘﻪ ﺟﻤﻌﻰ ﮐ&= #65256;ﻨﺪ.ﻭﻧﺎﻡ ﺁﻧﺮﺍ ﺧﺪﻣﺖ ﺑ&= #65192;ﺪﺍ ﻭﺩﻳﻦ ﻭﻣﺬﻫﺐ &= #65261;ﺟﺎﻣﻌﻪ ﻭﺍﻧﺴﺎﻧﻴّﺖ = 5169;ﮕﺬﺍﺭﻧﺪ.ﮐﻪ ﺟﺰ ﺧﺪﻣﺖ ﺑﭽﻨ&= #65194; ﺁﺧﻮﻧﺪ ﻭ ﮐﺸﻴ&= #65206; ﻭﻣﻠّﺎﻯ ﻓﺎﺳ= 5194;' ﻭﺍﺭﺑﺎﺑﺎﻥ ﺧ&#= 65166;ﺭﺟﻰ ﺁﻧﺎﻥ ﻧﻴﺴﺖ. ﺩ= ﻳﻦﺳﻴﺎﺳﻰ </spa= n>ﺑﻬﺮ ﻣﺬﻫﺒʌ= 64; ﮐﻪ ﻫﺴﺖ'ﺍﮔﺮ ﺑﺪﺗ&= #65198; ﺍﺯ ﻣﮑﺎﺗﺐ ﺳﻴ&= #65166;ﺳﻰ ﻭﺣﺰﺑﻰ ﻭ ﺍﻳﺪ&= #65163;ﻮﻟﻮﮊﻳﮑﻰ ﻭﻧﻈﺎﻣﻰ ﻧﺒﺎ&#= 65207;ﺪ' ﮐﻤﺘﺮ ﻧﻴﺴﺖ.ﻭ&= #65169;ﺎﻟﺄﺧﺮﻩ ﮐﺎﺭ ﻫﻨﺮ ﺩﺭ ﭼ= ﻨﺎﻥ ﺟﺎﻣﻌﻪ ﻫﺎ ﻣﻨ&= #65184;ﺮﺑﻬﻨﺮﻧﻤﺎA= 163;ﻰ ﻫﺎﻯ ﻗﺎﻧﻮﻧﻰ &= #65261; ﺩﺳﺘﻮﺭﻯ ﺭﻫﺒ&#= 65198;ﺍﻥ ﺩﺭ ﻣﻴﺂﻳﺪ. ﮐﻪ= ﺑﻔﺮﻣﺎﻥ ﺁﻧﻬﺎ ﺁثاﺭ ﺟ= 5256;ﮕﻰ ﻧﻘﺎﺷﻰ ﻣﻴﮑﻨ&#= 65256;ﺪ'ﻭﻳﺎ ﻧﻈﺮﻳﺎﺕ ﻓﮑﺮ&#= 65263; ﺭﺍ ﺩﺭ ﺣﺪﻭﺩ ﺍ= ﻳﺪﺋﻮﻟﻮﮊﻯ ﺣﺎﮐﻢ ﻭ ﺣﮑّﺎ&#= 65249; ﺧﻮﺩ ﺩﺭﻣﻴﺂﻭ&#= 65197;ﻧﺪ.ﻭﺁﺯﺍﺩﻯ ﺑﺮﺍﻯ ﻫﻨﺮ ﻭ ﻋ= ﻠﻢ ﻭﻓﮑﺮ ﻭ ﺟﺎﻣﻌ&= #65258; ﻭﺍﻓﺮﺍﺩ ﺁﻥ ﺑ&= #65268;ﻤﻌﻨﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.<o:p></o:= p> ﭘﻴﺮﻭﺍ= ﻥ ﻫﻨﺮ ﻣﺎﺩﻯ ﻣﻴ&= #64405;ﻮﻳﻨﺪ'ﻧﺒﺎﻳ= 5194; ﻫﻨﺮﻣﻨﺪﺍﻥ ﺭ&#= 65165; ﻣﺘّﻬﻢ ﮐﺮﺩ ﮐ&#= 65258; ﻏﻴﺮ ﺍﺧﻠﺎﻗﻰ &= #65261;ﻏﻴﺮﻋﻘﻠﻰ ﻭ ﻣﺨﺎﻟﻒ ﻋﻘﺎ&= #65267;ﺪ ﺟﺎﺭﻯ ﻣﺮﺩﻡ ﻫ&= #65204;ﺘﻨﺪ. ﻭ ﻭﻣﻴﮕﻮﻳﻨﺪ &= #64400;ﺎﺭ ﻫﻨﺮ ﺍﺭﺍﺋﻪ ﻣ&= #65262;ﺿﻮﻋﺎﺕ ﺟﺪﻳﺪ ﺩﺭ ﮐﺎﺭ = ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣ= ﻌﻤﻮﻝ ﺯﻣﺎﻥ ﻭﻣﺮﺩﻡ &= #65267;ﻚ ﺟﺎﻣﻌﻪ ﻧﻴﺴﺖ.&= #65261;ﻟﻰ ﺿﺮﻭﺭﺕ ﺩﺍﺭﺩ' = ﮐﻪ ﺍﻳﻦ ﻧﺴﺨﻪﻫﺎ&#= 65263; ﺟﺪﻳﺪ ﻫﻨﺮﻯﺮ&#= 65165; ﺍﺭﺍﺋﻪ ﺑﺪﻫﻨ&#= 65194; ﮔﺮﭼﻪ ﺑﺎﺧﻠﺎ&#= 65237; ﺟﺎﺭﻯ ﻣﺮﺩﻡ ﻣ&= #65220;ﺎﺑﻘﺖ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;.ﻭﻣﻴﺘﻮﺍﻥ ﺩﺍﻧﺴﺖ' ﮐﻪ ﺍﻳ= ﻨﺎﻥ ﻏﺮﻕ ﻓﺴﺎﺩ ﺧﻮ&= #65193; ﻫﺴﺘﻨﺪ. ﮐﻪ ﻗﺼ= ﺪ ﺗﺮﺑﻴﺖ ﺟﺎﻣﻌ&#= 65258; ﺧﻮﺩ ﺭﺍ'ﺑﺎ ﺍﺧ= ﻠﺎﻕ ﻭ ﻋﻮﺍﻃﻒ ﻃﺒﻴ&= #65228;ﻰ ﺍﻧﺴﺎﻧﻰ ﻧﻤﻰ &= #65191;ﻮﺍﻫﻨﺪ. ﭘس ﮐﺎﺭﺧﻮﺩﺭ= 5165; ﻃﺒﻴﻌﻰ ﻣﻴﺨﻮ&#= 65165;ﻧﻨﺪ.ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﺍﺯﻃ&= #65170;ﻴﻌﺖ ﻗﻬﻘﺮﺍﺋی ﺁﻧ= 5260;ﺎ ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ &= #64344;س ﺍﺯ ﻣﺮﮒ ﺩﻭﭼﺎ&= #65197; ﮐﺎﺭﻣﺎﻫﺎ ﻣﻴ&#= 65208;ﻮﻧﺪ.ﭼﻮﻥ ﺍﻳﻨﺎﻥ ﺧﻠﻂ ﻋ&= #65184;ﻴﺒﻰ ﺑﻴﻦ ﻣﻔﻬﻮﻡ ﻫ&= #65256;ﺮ ﻭﺍﺧﻠﺎﻕ ﺩﺍﺭ&#= 65255;ﺪ. ﻫﻨﺮ ﺁﻧﻬﺎ ﻣﺎ&= #65193;ﻯ ﺍﺳﺖ'ﻭ ﺑﻰ ﻫﻨﺮ= ﻯ ﻭ ﺍﺧﻠﺎﻕ ﺁﻧﺎ&= #65253; ﻧﻴﺰ ﺑﮓ ﺍﺧﻠﺎ&= #65239;ﻰ ﺍﺳﺖ.ﮐﻪ ﺑﺎﻳﺪ = ﻣﺪﺍﻡ ﺍﻧﺴﺎﻥ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺍﺧﻠﺎﻗﻴﺘﺮ ﻭ&#= 65211;ﻠﺢ ﺁﻣﻴﺰ ﻭ ﺍﻟﻬﻰ = ﺗﺮ ﻭﺳﺎﻟﻤﺘﺮ ﺩﺭ &= #65197;ﻭﺍﻥ ﮔﺮﺩﺩ.ﮐﻪ ﺗﻨﻬ&= #65166; ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺘﻬﺎ ﺍﻳﻦ ﺻﻠﺢ ﺭﺍ ﺑ= ﺎ ﺧﻮﺩ ﻭﺟﺎﻣﻌﻪ &= #65261; ﺣﺘﻰ ﺧﺪﺍﻯ ﺧﻮ&= #65193; ﺩﺍﺭﻧﺪ. ﻣﻮﺿﻮ&= #65227;ﺎﺕ ﻫﻨﺮ ﺭﺑﻄﻰ ﺑﻤ&= #65262;ﺿﻮﻋﺎﺕ ﺍﺧﻠﺎﻕ ﻭ ﺟﺎﻣ&= #65228;ﻪ ﻧﺪﺍﺭﺩ ﻣﮕﺮ ﻫ&= #65256;ﺮ ﺍﻟﻬی ﺒﺎﺷﺪ. ﮐ&= #65258; ﺑﻤﻮﺍﺯﺍﺕ ﺍﺧ&#= 65248;ﺎﻕ ﺟﻤﻌﻰ'ﺑﻄﻮﺭ ﺗ&= #65194;ﺭﻳﺠﻰ ﺁﻣﻮﺯﺷﻬﺎﻯ ﺍ&#= 65191;ﻠﺎﻗﻰ ﺩﺍﺭﺩ ﻳﻌﻨﻰ ﻣ&= #65198;ﺩﻡ ﺭﺍ ﺑﮑﺴﺐ ﺍﺧﻠ&= #65166;ﻕ ﺍﻟﻬﻰ ﺩﺭ ﺳﻠﻮ&= #65241; ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪ'&= #65261;ﻧﻪ ﺩﺳﺘﻮﺭ ﻭ ﺑﺨﺸ&= #65256;ﺎﻣﻪ ﺑﺮﺍﻯ ﺭﻓﺘﺎﺭ&#= 65259;ﺎﻯ ﺍﺧﻠﺎﻗﻰ ﺑﻤﺮ&#= 65193;ﻡ ﺑﺪﻫﻨﺪ'ﮐﻪ ﻧﻮ&= #65227;ﻰ ﺩﻳﮑﺘﺎﺗﻮﺭﻯ &#= 65261; ﺳﺘﻤﮕﺮﻯ ﺍﺳﺖ. = ﺗﺎ ﺟﺎﺋﻰ ﮐﻪ(ﺳﺎﺭ&= #65175;ﺮ) ﻣﻌﺘﻘﺪ ﺷﺪ.ﮐﻪ = ﻫﺮ ﺷﻴﺌﻰ ﻭﻣﻮﺿﻮ&#= 65227;ﻰ ﺩﺭ ﺃثر ﻫﻨﺮﻯ'&#= 65251;ﻮﺟﻮﺩﻯ ﺑﺮﺍﻯ ﺫﺍﺕ ﺧﻮ&= #65193; ﻧﺒﺎﺷﺪ.ﻳﻌﻨﻰ&#= 65197;ﺑﻄﻰ ﺑﺪﻳﮕﺮﺍﻥ ﻧﺪ&#= 65165;ﺭﺩ.ﻭﻣﻴﮕﻮﻳA= 194; ﺧﻄﺎ ﺍﺳﺖ'ﮐﻪ ﻣ= ﻮﺿﻮﻉ ﺟﻤﺎﻟﻰ ﻭ ﻫﻨﺮ&= #65263; ﺭﺍ ﻣﻄﺎﺑﻖ ﻧﻤ&= #65262;ﻧﻪ </spa= n>ﻫﺎﻯ ﺯﻧﺪﻩ A= 197;ﺍﻳﺞ ﻭﺍﻗﻌﻰ ﺩﺍﻧﺴ&#= 65174;. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫ&= #65198; ﺃثر ﻫﻨﺮﻯ' ﻣﺎ&#= 65197;ﺍ ﺩﻋﻮﺕ ﺑﺘﺠﺪﻳ&#= 65194; ﻧﻈﺮ ﺩﺭ ﻫﺮ ﻣﻮ= ﺿﻮﻋﻰ ﺩﺭﻫﻨﺮ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﻭﻟﻰ ﺍﻳﻦ ﻋﺒﺮﺕ ﮔﻴ&= #65198;ﻯ ﺍﺯ ﺃثر ﻫﻨﺮﻯ'&#= 65153;ﻳﺎ ﺗﺮﺑﻴﺘﻰ ﺍﺧﻠ&#= 65166;ﻗﻰ ﻗﻬﻘﺮﺍﺋﻰ ﺍﺳ&#= 65174;'ﻳﺎ ﺗﺮﺑﻴﺘﻰ ﺗﮑﺎ&#= 65251;ﻠﻰ ﻭﺍﻟﻬﻰ ﻭ ﺍﻧﺴ&= #65166;ﻧﻰ.ﺑﻬﺘﺮ ﺑﻮﺩﻥ ﺩﺭ ﺃثر &#= 65259;ﻨﺮﻯ' ﺷﺎﻳﺪ ﺩﺭ ﻧﻈﺎ&= #65249; ﻧﻘّﺎﺷﻰ ﺑﺎﺷ= 5194;'ﮐﻪ ﮐﻠّﻰ ﺭﺍ ﺯﻳﺒ&#= 65166; ﺗﺮ ﺗﺮﺳﻴﻢ ﮐﻨ&= #65194;.ﻭ ﺍﻳﻦ ﺯﻳﺒﺎﭘﺮ&#= 65203;ﺘﻰ ﺑﺴﺘﻪ ﺑﺪﺭﺟﻪ &= #65165;ﺣﺴﺎس ﻭﺗﺄﻭﻳﻠﺎﺕ'ﺩ&#= 65197; ﻭﺍﺑﺴﺘﮕﻰ ﻫﺎ&#= 65263; ﻋﻘﻠﻰ ﻫﺮ ﺷﺨﺺ = ﺍﺳﺖ. ﮐﻪ ﺑﺎﻫﻢ ﻳﮑﺴ&= #65166;ﻧﻰ ﻧﺪﺍﺭﻧﺪ ﻭ ﻟﺬ&= #65165; ﻓﺎﺳﺪ ﺭﻭﺍﻥ'ﺍ&= #65199; ﺩﻳﺪﻥ ﻳﻚ ﻣﻨﻈ&= #65198;ﻩ ﺯﻳﺒﺎﻯ ﺳﮑﺴﻰ &= #64400;ﻪ ﻫﻨﺮﻣﻨﺪﺍﻧﻪ'&#= 65261; ﺣﺘﻰ ﺍﺻﻄﻠﺎﺣ&#= 65166; ﻋﻠﻤﻰ ﺗﻨﻈﻴﻢ &= #65207;ﺪﻩ' ﻧﺎﻇﺮﺍﻥ ﺧﻮﺩ&#= 65197;ﺍ ﺁﺭﺍﻣﺶﺟﻨﺴﻰ &#= 65255;ﻤﻴﺪﻫﺪ.ﮐﻪ ﺑﺎﻟﻌﮑس ﺁﻧﺎ= 5253; ﺭﺍ ﻓﺎﺳﺪ</s= pan> &#= 65175;ﺮ ﻣﻴﮑﻨﺪ.ﭘﺶ ﺗﺠ&= #65194;ﻳﺪ ﻧﻈﺮ ﺩﺭﺳﺖ ﻫﻤ&= #65166;ﻥ ﺍﺳﺖ'ﮐﻪ ﺍﻧﺴﺎ&= #65253;ﺷﺨﺼﺎ ﺑﺨﻮﺍﻫﺪ' ﺗﻤﺎ&= #65249; ﺯﻣﻴﻨﻪ ﻫﺎﻯ ﺫ&= #65259;ﻨﻰ ﺧﻮﺩﺁﮔﺎﻩ ﻭﺭ&#= 65261;ﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65191;ﻮﻳﺶ ﺭﺍ ﭘﺎﮐﺴﺎﺯﻯ &= #65261;ﺗﺰﮐﻴﻪ ﻧﻤﺎﻴﺪ ﻃﺮﺩ ﺻ&= #65236;ﺎﺕ ﻭ ﺍﺧﻠﺎﻕ ﺣﻴﻮ&= #65165;ﻧﻰ'ﻭ ﺣﺘﻰ ﻃﺮﺩ ﺻﻔﺎ&= #65173; ﻇﺎﻫﺮﺍ ﻧﻴﮑﻮ&#= 65263; ﺑﺸﺮﻯ ﺑﻨﻤﺎﻳ&#= 65194;.ﮔﺮﭼﻪ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﻣﻘﺪس ﺑﺎﺷﺪ. ﭼ&= #65258; ﺳﻮﺩ ﺍﻧﺴﺎﻥ ﺧ&= #65268;ﺮﺍﺕ ﻭﻣﺒﺮّﺍﺕ &#= 64400;ﻨﺪ' ﮐﻪ ﻗﺼﺪ ﺗﺒﻠﻴ&= #65230; ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﮐ&= #65204;ﺐ ﺍﻋﺘﻤﺎﺩ ﻣﺮﺩ&#= 65249; ﻭ ﺭﺳﻴﺪﻥ ﺑﺮﻳ&= #65166;ﺳﺘﻬﺎﻯ ﮔﺮﻭﻫﻰ ﻳﺎ ﺳﻮ&= #65193; ﺗﺠﺎﺭﻯﺒﺎﺷﺪ.&#= 64400;ﻪ ﭘﺎﺩﺍﺵ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺭﺍﺍﺯ ﺷﻬﺮﺕ ﮔ&= #65198;ﻓﺘﻪﺍﻧﺪ.ﻭﻟ= 5264; ﺩﺭ ﺍﻧﺴﺎﻥ ﺍﻟ&= #65260;ﻰ' ﺑﻘﻮﻝ ﻣﻌﺮﻭﻑ' = ﺍﮔﺮ ﺩﺳﺖ ﺭﺍﺳﺖ ﺍﻭ = ﮐﻤﮑﻰ ﮐﻨﺪ' ﺩﺳﺖ ﭼﭗ ﺍ= ;ﻭﺧﺒﺮﺩﺍﺭ ﻧﺸﻮﺩ.ﺁﻧﮕﺎﻩ &= #65191;ﺪﺍﻭﻧﺪ ﭘﺎﺩﺍﺵ ﺍﻭﺭﺍ &= #65251;ﻴﺪﻫﺪ'ﮐﻪ ﺳﺮﺍﺳﺮ ﺭﺣﻤﺖ &= #65261; ﻣﻔﻴﺪ ﺗﻮﻟﺪ ﺑ&= #65228;ﺪﻯ ﺑﻬﺘﺮ ﺍﺳﺖ. ﮔﻮ= ﺋﻰ ﺍﻧﺴﺎﻥ ﻧﻴﮑﻰ &= #65251;ﻴﮑﻨﺪ'ﻭ ﺩﺭ ﺩﺟﻠﻪ ﻣﻰ ﺃ= ﻧﺪﺍﺯﺩ'ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺩﺭﭘ&#= 65268;ﺸﺮﻓﺘﻬﺎﻯ ﺷﻬﻮﺩﻯ ﻭ ﻋﻘﻠ&= #65264; ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ'&= #65169;ﻮﻯ ﭘﺸﺎﺩﺍﺷﻬﺎﻯ &#= 65251;ﻌﻨﻮﻯ ﻭﻣﻴﻨﻮﻯ'ﺑﺮﺗ&#= 65198; ﺍﺯ ﭘﺎﺩﺍﺷﻬﺎ&#= 65263; ﻣﺎﺩﻯ ﻭ ﺑﺸﺮﻯ = ﺧﻮﺍﻫﺪ ﺩﺍﺩ.ﭼﻪ ﺭﺳﺪ ﮐ= ﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﻗﺒ&= #65246; ﺍﺯ ﻣﺮﮒ' ﺑﻬﺸﺘ= ﻬﺎﻯ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ &= #64380;ﻬﺎﺭﮔﻮﻧﻪ ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍ&= #65193;.ﮐﻪ ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ &= #65197;ﺟﻌﺖ ﺁﻳﻨﺪﻩ ﺩﻭﺭ ﺩ&= #65197; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺁﻥ ﺑﺠﻬﺎﻥ ﺍﺳ&= #65174;'ﮐﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭﺑﺎﻟﻘﻮّﻩ ﺁ= 5253; ﺯﻣﺎﻥ ﺭﺍﺧﻮﺍ&#= 65259;ﻨﺪ ﺩﺍﺷﺖ. <o:p></o:p> ﺍﻣﺎ ﻟﺬ= ;ﺕ ﻭ ﺗﺬﻭﻕ ﺍﻧﺴﺎ&= #65253; ﺍﺯ ﻣﺸﺎﻫﺪﻩ ﺃ&= #1579;اﺭ ﻫﻨﺮﻯ'ﻣﺒﺤﺸﻰ &= #65197;ﻭﺍﻥ ﺷﻨﺎﺳﺎﻧﻪ ﺩﻳ&#= 64405;ﺮﻯ ﺍﺳﺖ ﮐﻪ ﺑﺴﺘﻪ = ﺑﺪﺭﺟﻪ ﻋﻘﻞ ﻭ ﺳﻠﻴﻘﻪ = ﻭ ﺍﺩﺭﺍﻙ ﻧﺎﻇﺮ &= #65165;ﺳﺖ.ﻭ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ = ﺑﺎﻳﺪ ﺍﺯ ﺍﻧﻮﺍﻉ ﻟﺬ&= #65173; </spa= n>ﻭﺍﻧﻮﺍﻉ ﺗʋ= 56;ﻣّﻞ ﻭﻧﻈﺎﺭﻩ ﮐﺮﺩ&#= 65253; ﻳﻚ ﺃثرﻫﻨﺮﻯ'= 5261;ﺩﺭﺟﺎﺗﻰ ﺍﺯ ﻧﻘﺪ ﻫﻨﺮﻯ = ﺻﺤﺒﺖ ﮐﺮﺩ. ﻣﺴﺄﻟﻪ ﺗ= ﺬﻭﻕ ﻧﺰﺩ ﻣﺤﻘﻘﻴﻦ &= #65169;ﺮﺍﻳﻦ ﺍﺳﺖ'ﮐﻪ ﻋﻠﻢ ﺯ= ﻳﺒﺎﺋﻰ ﺷﻨﺎﺳﻰ ﻗﺴﻤﺘ&#= 65264; ﺍﺯ ﺭﻭﺍﻥ ﺷﻨﺎ&= #65203;ﻰ ﻧﻴﺴﺖ.ﺯﻳﺮﺍ ﺩ&= #65197; ﻃﺒﻴﻌﺖ ﮐﻤﺘﺮ&#= 65267;ﻦ ﺯﻳﺒﺎﺋﻰ ﻧﻴﺴ&#= 65174;.ﺑﻠﮑﻪ ﺍﻳﻦ ﺫﺍﺕ ﺍﻧﺴ&= #65166;ﻥ ﺩﺭ ﮐﺎﺭ ﺗﺄﻣّ&#= 65246; ﻭ ﻣﺸﺎﻫﺪﻩ ﻭ ﺍ= ﺩﺭﺍﻙ ﺫﻭﻗﻰ ﻣﻴﺴﺎﺯ&#= 65193;. ﮐﻪ ﺃﻣﺮﻯ ﺍﻧﺘ&= #65200;ﺍﻋﻰ ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﺍ&= #65203;ﺖ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺫﺍﺕ &= #65207;ﺨﺺ' ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ'ﻭﻫﻤﺎﻥ ﻋﺎﻣﻞ ﺭﻭﺍﻥ ﺷ&= #65256;ﺎﺳﻰ ﻣؤثّر ﺩﺭ ﮐﺎʋ= 97; ﻭ ﻓﮑﺮ ﺍﻧﺴﺎﻥ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻋﮑس ﺁﻧﺎﻥ ﮐﺴ&#= 65166;ﻧﻰ ﮐﻪ ﺩﺭﻙ ﺯﻳﺒﺎ&= #65163;ﻰ ﺭﺍ ﺫﺍﺗﺎ ﺳﺎﻳ&= #64401;ﻮﻟﻮﮊﻳﻚ ﺭﻭﺍﻧﺸﻨﺎﺳﺎ= 5255;ﻪ ﻣﻴﺪﺍﻧﻨﺪ'ﮐﻪ &= #65165;ﻳﻦ ﺫﺍﺕ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﺩﺭ ﺑﺮﺧﻮﺭﺩ ﺑ&= #65166;ﻣﻮﺿﻮﻉ ﺯﻳﺒﺎﺋﻰ ﭘﻴﺪ&#= 65165; ﻣﻴﺸﻮﺩ.ﺯﻳﺮﺍ &= #65165;ﻧﺘﺰﺍﻉ ﺫﻫﻨﻰ ﺍﻧﺴﺎﻥ&#= 65194;ﺭ ﺃثر ﺭﻭﺍﻥ ﺍﻧ= 5204;ﺎﻥﻮﻋﻘﺪﻩﻫᥴ= 6;ﻯ ﻫﺎ ﻭﻣﺸﮑﻠﺎﺕ &= #65153;ﻥ ﺑﺎﻳﺪ ﺑﺎ ﻣﻮﺿ&= #65262;ﻋﻰ ﻣﺎﺩﻯ ﻭﺧﺎﺭﺟ&#= 65264; ﺑﺮﺧﻮﺭﺩ ﮐﻨﺪ &= #65175;ﺎ ﺍﺣﺴﺎﺵ ﺯﻳﺒﺎ&#= 65163;ﻰ ﺍﺣﺘﻤﺎﻟﻰ ﺩﺳ&#= 65174; ﻣﻴﺪﻫﺪ. ﮔﺮﭼﻪ = ﺍﺻﻞ ﺯﻳﺒﺎﺋﻰ ﺩﺍﺧ&#= 65246; ﻣﻮﺿﻮﻋﺎﺕ ﻣﺎ&#= 65193;ﻯ ﻧﻤﻰ ﺑﺎﺷﺪ.ﻭ ﺍ= ﻳﻦ ﺫﺍﺕ ﺭﻭﺣﻰ ﺍﻧ&= #65204;ﺎﻥ ﺍﺳﺖ'ﮐﻪ ﺍﺯ ﺯﻳ= ﺒﺎﺋﻰ ﻳﺎ ﻋﺪﻡ ﺯﻳﺒﺎ&= #65163;ﻰ'ﺍﺯ ﻧﻈﺮ ﺷﺨﺺ ﺑﺎﻋ&= #65206; ﻋﮑس ﺍﻟﻌﻤلی = 75;ﻧﺴﺎﻥ ﻣﻴﺸﻮﺩ. ﺍﻟﺒﺘﻪ ﮐﺎ= ;ﺭ ﻫﻨﺮﻯ ﺩﺭ ﻓﮑﺮ = ﺍﻧﺴﺎﻥ ﻭﺩﺭ ﺗﺨﻴّﻞ ﺍ&#= 65261;'ﻭ ﺳﭙس ﺩﺭﺗﮑﻨﻴ= 5242; ﻫﻨﺮﻣﻨﺪ'ﺑﺮﺍ&#= 65263; ﺍﻇﻬﺎﺭ ﻓﮑﺮ ﻭ = ﺍﻳﺪﻩ ﺧﻮﺩ'ﺭﺍﺑﻄﻪ ﺁ&= #65255;ﻬﺎ ﺭﺍ ﺑﺎ ﻫﻨﺮ ﻭﻫ= ﻨﺮﻣﻨﺪ' ﻭﻧﻴﺰ ﺯﻳﺒﺎﺋ&#= 65264; ﺷﻨﺎﺳﻰ ﻧﺎﻇﺮ&#= 65165;ﻥ ﺁﻥ ﺍﺷﺘﺮﺍﻙ ﺩ&= #65165;ﺭﻧﺪ.ﺁﻧﮕﺎﻩ ﻧﺘﻴﺠﻪ ﻧﻬﺎﺋ&#= 65264; ﮐﺎﺭ ﻫﻨﺮﻯ ﺑﺴ&= #65176;ﻪ ﺑﻤﺤﻴﻂ ﻭ ﺍﮐث&#= 1585;ﻳّﺖ ﺗﻤﺎﺷﺎﭼﻰ ﺩﺍ&#= 65197;ﺩ.ﮐﻪ ﺍﺯ ﻫﻨﺮﻣﻨﺪ ﻧ&= #65268;ﺰ ﻧﻘﺸﻰ ﻭﺟﻮﺩ ﻧ&= #65194;ﺍﺭﺩ.ﺑﺮﺧﻰ ﺩﻳﮕﺮ ﺍﺯ ﻣﺤﻘ&= #65240;ﻴﻦ ﺩﺭﺑﺎﺭﻩ ﺗﺬﻭ&#= 65237; ﻫﻨﺮﻯ ﻭﺯﻳﺒﺎ&#= 65163;ﻰ ﺷﻨﺎﺳﻰ'ﺗﻨﻬﺎ &= #65255;ﻘﺶ ﺗﻤﺎﺷﺎﭼﻴﺎﻥ &#= 65197;ﺍ ﺍﺻﻠﻰ ﻣؤثّر ʌ= 51;ﻴﺪﺍﻧﻨﺪ.ﺑﺨﺼ= ;ﻮﺹ ﮐﻪ ﻧﻈﺮ ﻫﻨﺮﻣ&= #65256;ﺪ'ﺟﺎﻯ ﻧﻈﺮ ﺩﻳﮕﺮﺍﻥ &= #65197;ﺍ'ﺍﺯﮐﺎﺭ ﻫﻨﺮﻯ ﻧﻤﻰﮔﻴ&#= 65198;ﺩ.ﻟﺬﺍ ﺯﻳﺒﺎﺋﻰ ﺷﻨﺎ&#= 65203;ﻰ ﻭ ﻫﻨﺮﺷﻨﺎﺳﻰ &= #65261;ﺍﺭﺩ ﻋﻠﻢ ﺭﻭﺍﻥ ﺷﻨ&= #65166;ﺳﻰ ﺷﺪﻩ'ﻭ ﺭﻓﺘﺎﺭ&= #65259;ﺎ ﺩﺭ ﺑﺮﺍﺑﺮ ﺯﻳ&= #65170;ﺎﺋﻰ'ﻧﺼﻔﻰ ﺍﺯ ﻋﻤﻞ ﺣﺴّﻰ &= #65261; ﻧﺼﻔﻰ ﺍﺯ ﺍﺧﻠ&= #65166;ﻕ ﻭﮐﺸﺶ ﻭﺍﺩﺭﺍ&#= 65241; ﻋﺮﻓﺎﻧﻰ'ﻭ ﺣﺘ&= #65264; ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ &= #65203;ﺎﻟﻚ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺍﺳﺖ.<o:p></o:p> ﻣﺸﺨّﺼ&= #65166;ﺗﻰ ﮐﻪ ﺑﺎﻋث ﻋﮑس &#= 65165;ﻟﻌﻤﻠﻰ ﺫﺍﺗﻰ'ﺩﺭ ﺑﺮﺍ&= #65169;ﺮ ﺯﻳﺒﺎﺋﻰ ﻭ ﻫﻨ&= #65198; ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ' = ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ ﻧﺨﺴﺖ(ﺗﻮﻗ&= #1617;ﻒ).ﻳﻌﻨﻰ ﻧﺎﻇﺮ ﻫﻨﺮﻯ ﺍ&= #65199; ﻓﮑﺮ ﻋﺎﺩﻯ ﺧﻮ&= #65193; ﺧﺎﺭﺝ ﻣﻴﮕﺮﺩ&#= 65193;. ﻭﻫﺮ ﮔﻮﻧﻪ ﻓﻌ&= #1617;ﺎﻟﻴّﺖ ﺍﺭﺍﺩﻯ ﺧﻮﺩ ﺭ&= #65165; ﺭﻫﺎ ﻣﻴﮑﻨ= ;ﺪ'ﮐﻪ ﺗﺤﺮﻳﻚ ﺣﺎﺩث= 607; ﻧﺎﮔﻬﺎﻧﻰ ﺩﺳ&#= 65174; ﻣﻴﺪﻫﺪ. ﺩﺭ ﭼﻨ= ﻴﻦ ﻟﺤﻈﺎﺕ ﺗﻮﻗّ= 5234; ﺩﺭﺑﺮﺍﺑﺮ ﺃث= 585; ﻫﻨﺮﻯ ﺍﺳﺖ'ﮐﻪ = ﻓﺮﺻﺖ ﺧﻮﺑﻰ ﺑﺮﺍﻯ ﺩ&= #65197;ﻳﺎﻓﺖ ﺍﻟﻬﺎﻡ ﺍﺯ ﻣﺪ&= #65169;ّﺮﺍﻥ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65268;ﺎﺑﺪ ﮐﻪ ﻫﺮﮐس ﻣﺪﺑ&#= 1617;ﺮ ﺍﻟﻬﻰ ﻭ ﻓﺮﺷﺘ&= #65258; ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪ&#= 65257; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65193;ﺍﺭﺩ.ﭼﻪ ﺑﻬﺘﺮ ﺍﺯ ﺍﻳﻦ = ﻫﻤﺰﺍﺩ ﺍﺯ ﻣﺮﺍﺗﺐ ﻓﺮ&= #65207;ﺘﮕﺎﻥ ﺑﺎﻟﺎﺗﺮ ﺑﺎﺷ&#= 65194;.ﺑﺨﺼﻮﺹ ﺩﺭ ﺩﻭﺭﻩ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ﺳﺎﻟﻚ'ﻭﺗ&#= 65156;ﻣّﻞ ﻭﺗﻮﺳّﻞ ﺳﻠﻮ= 4400;ﻰ ﺧﻮﺩ'ﮐﻪ ﺗﺮﻙ ﻫ= ﺮ ﺭﻓﺘﺎﺭﻯ ﺩﺭ ﻓ&= #64401;ﺮ ﻭ ﺟﺴﻢ ﺧﻮﺩ ﻣﻴ= ﮑﻨﺪ.ﺍﺯ ﺍﻳﻦ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﻟﺪﻧّﻰ ﻣﻨﺎﺳ= 5168; ﺧﻮﺩ ﺍﺳﺘﻔﺎﺩ&#= 65257; ﻣﻴﮑﻨﺪ.ﺗﻔﮑّ= 5198; ﺍﻧﺴﺎﻥ ﺑﻄﻮﺭ &= #65191;ﻮﺩﺳﺮﺍﻧﻪ'ﻫ= 5252;ﺎﻥ ﺣﺪﻳث ﻧﻔس ﺍﺳ= 5174;.ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺎﺧﻮ&#= 65193;ﺵ ﺻﺤﺒﺖ ﻣﻴﮑﻨﺪ.&= #64400;ﻪﻧﻮﻋﻰ ﻫﺴﺘﻰ ﻭ ﺑﻴﺨﺒ&= #65198;ﻯ ﺍﺳﺖ ﻭﻭﻗﺖ ﺗﻔ&= #64401;ّﺮ ﺩﺭ ﺍﻣﻮﺭ ﻣثب= 578;ی ﺩﻳﮕﺮ ﺭﺍ ﻧﺪﺍ&= #65197;ﺩ ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺍﻟ= ﻬﺎﻣﺎﺕﺍﻟﻬﻰ ﺍﺯ ﺭﺍﺑﻄﻪﻫﺎ&#= 65263; ﻃﺒﻴﻌﻰ ﺑﮕﻴﺮ&#= 65193;.ﺯﻳﺮﺍ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻥ ﻭﺳﺮﮔﺮﻣﻰ ﻫﺎ&#= 65263; ﻓﮑﺮﻯ'ﻭ ﻣﺸﮑﻠ&= #65166;ﺕ ﺯﻧﺪﮔﻰ ﻭ ﺧﻄﺮ = ﺯﻭﺍﻝ ثرﻭﺕ ﻭ ﺣﺼﻮﻝ &#= 65235;ﻘﺮﻭﻏﻴﺮﻩ'ﻣA= 166;ﻧﻊ ﺍﺯ ﺩﺭﻳﺎﻓﺖ ﺍ&= #65247;ﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﺩﺍﺭﻧﺪ.ﻭﺑﻘﻮ&#= 65245; ﻗﺮﺁﻥ ﺯﻧﺒﻮﺭ &= #65227;ﺴﻞ ﻧﻴﺰ ﻭﺣﻰ ﺍﻟﻬ&= #65264; ﺩﺍﺭﺩ'ﮐﻪ ﭼﮕﻮ&= #65255;ﻪ ﺧﺎﻧﻪ ﺧﻮﺩﺭﺍ &= #65169;ﺴﺎﺯﺩ.ﻭﭼﮕﻮ= 5255;ﻪ ﺫﺧﻴﺮﻩ ﺳﺎﺯﻯ &= #65153;ﻳﻨﺪﻩ ﺧﻮﺩ'ﻭﺑﺮﺍﻯ ﻟ&= #65166;ﻧﻪ ﺧﻮﺩ ﮐﻨﺪ.ﻭﺧﺪ&= #65165;ﻭﻧﺪ ﺧﻮﺩﺭﺍ ﻣﺘﻌﻬ&#= 65194; ﺣﻔﻆ ﻣﻮﺟﻮﺩﻳ&#= 1617;ﺖ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺭ&= #65165; ﻣﻴﺪﺍﻧﺪ. ﻭﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ &= #65165;ﺯ ﻫﻤﻴﻦ ﺣﻔﻆ ﺍﻟ&= #65260;ﻰ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 64401;ﻨﻨﺪ'ﻭ ﺑﺒﺪﮐﺎﺭﻯ ﺧﻮ&#= 65193; ﺍﺩﺍﻣﻪ ﻣﻴﺪﻫ&#= 65256;ﺪ. ﮐﻪ ﺍﺯ ﻣﺼﺮﻑ ﮐ= ﺮﺍﻣﺎﺕ ﺍﻟﻬﻰ ﺑﺎﻟﻔﻌ&#= 65246; ﺧﻮﺩ ﻏﺎﻓﻞ ﻣﻴ&= #65256;ﻤﺎﻳﺪ. ﻣﺸﺨّﺼﻪ ﺩﻳﮕ= 5198; ﻋﮑس ﺍﻟﻌﻤﻞ ﺩ&#= 65197; ﺑﺮﺍﺑﺮ ﺃثر ﻫ= 5256;ﺮﻯ ﭘس ﺍﺯ ﺗﻮﻗّﻒ &#= 65261;ﺗﻮﺟّﻪﻭ(ﻭﺣʋ= 94;ﺕ ﻳﺎﺑﻰ)ﺍﺳﺖ.ﻭ ﺍ= ﻳﻦ ﮐﺎﺭ ﺗﻤﺎﻡ ﻭﻗ&= #65174; ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﻋ&= #65200;ﻟﺖ ﺳﻠﻮﮐﻰ ﺁﻧﺎﻥ &= #65165;ﺳﺖ. ﺁﻧﮕﺎﻩ ﻗﺪﺭﺕ &= #65165;ﻧﺘﺰﺍﻋﻰ ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﺍ&= #65255;ﺴﺎﻥ ﻫﺴﺖ.ﮐﻪ ﺩﺭ ﺑﺮ= ﺍﺑﺮ ﻳﻚ ﺃثر ﻫﻨﺮﻯ &#= 65227;ﮑس ﺍﻟﻌﻤﻞ ﻧﺸﺎﻥ &= #65251;ﻴﺪﻫﺪ. ﮐﻪ ﻣﺎ ﺍﺯ ﭘﺎﮐ= ﻰ ﺭﻭﺍﻥ ﺳﻠﻮﮐﻰ'&= #65259;ﺮﭼﻪ ﺑﻴﺸﺘﺮ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ.ﮐﻪ ﺩﺭ ﻫﺮ ﻓﮑﺮ ﺧﻮ= ﺩﺁﮔﺎﻩ'ﭼﻪ ﺭﺳﺪ. ﺑﺂﻧﭽﻪ ﺩ= ﺭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65193;ﺳﺖ ﻣﻴﺪﻫﺪ'ﻭﻳﺎ ﺩ&= #65197; ﺟﺴﻢ ﻭﺣﺮﮐﺎﺕ &= #65175;ﻦ ﻭﺩﺭ ﺑﻴﺎﻥ ﻭﮐ&= #65248;ﺎﻡ ﺯﺑﺎﻥﺒﺎﺷﺪ. ﻧ&= #65240;ﺶﺍﻭﻝ ﺭﺍ ﺩﺍﺭﺩ.ﮐﻪﻋ&= #64401;س اﻟﻌﻤﻠﻰ ﺩﺭﺑ= 5198;ﺍﺑﺮ ﻫﺮ ﺃﻣﺮﻯ ﻭﺃث&#= 1585;ﻯ ﻫﻨﺮﻯ'ﻭﺣﺘﻰ ﻫ&= #65198; ﺑﻰ ﻫﻨﺮﻯ ﻧﻘﺶ = ﺩﺭﺟﻪ ﺍﻭﻝ ﺩﺍﺭﺩ.ﺩﺭ = ﺍﻳﻦ ﺗﻤﺮﻳﻦ ﺍﻧﺤﺼ&#= 65166;ﺭﻯ ﺗﻔﮑّﺮ ﺳﺎﻟﻚ'&#= 65193;ﺭ ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﻭﺭﺍﻩ ﺍﻟﻬﻰ ﺧ&= #65262;ﻳﺶ'ﺁﻧﮕﺎﻩ ﻣﻮﻧﺎﺩ ﺍﺳﺘﺎ&#= 65175;ﻴﻚ'ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﺸﻐوﻞ ﻏﻴ&#= 65198; ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65194;.ﻭﺧﻮﺩﺭﺍ ﺩﺭ ﺟﺰﻳﺮﻩ ﻭﺟ&= #65260;ﺎﻥ ﻏﻴﺮ ﺟﻬﺎﻥ ﺩﻳ&= #64405;ﺮﺍﻥ ﺩﺭﻣﻴﺂﻭﺭﺩ .ﺑ&= #65192;ﺼﻮﺹ ﻭﻗﺘﻰ ﺩﺭ ﻋﻮﺍ&= #65247;ﻢ ﺍﻟﻬﻰ ﻣﻌﺮﺍﺝ &= #65235;ﮑﺮﻯ ﻭﺍﺳﺮﺍﺭ ﺭﻭﺣ&#= 65264; ﻭ ﺷﻬﻮﺩﻯﺪﺳﺖ &= #65251;ﻴﺪﻫﺪ.<o:p></o:p> ﻧﮑﺘﻪ ﺳ= ;ﻮﻡ ﺍﻳﻨﮑﻪ ﺩﺭ ﺑﺮ&= #65165;ﺑﺮ ﻳﻚ ﭘﺪﻳﺪﻩ ﻫﻨ&= #65198;ﻯ'ﻣﻴﺪﺍﻧﻴﻢ ﮐﻪ ﻣﺎ ﺩﺭ ﺑﺮﺍ= ﺑﺮ ﻳﻚ ﭘﺪﻳﺪﻩ ﻭﺍ&= #65239;ﻌﻰ ﻭﺭﺧﺪﺍﺩﻯ ﺭﻭ&#= 65169;ﺮﻭ ﻫﺴﺘﻴﻢ'ﻭﻧﻪ ﺩ&= #65197; ﺑﺮﺍﺑﺮ ﺣﻘﻴﻘ&#= 65174; ﺁﻥ ﺭﺧﺪﺍﺩ. ﻳﻌ= ﻨﻰ ﺣﻘﺎﻳﻖ ﻫﺮ ﺃﻣ&= #65198;ﻯ ﻧﺎﭘﻴﺪﺍ ﻭ ﻏﻴ&= #65198; ﻧﺎﺳﻮتی هستند.ﭼﻪ ﺁﻧ᥷= 8;ﺍ ﺍﻟﻬﻰ ﺑﺪﺍﻧﻴ&#= 65250;'ﻳﺎ ﺍﺯ ﺟﻬﺎﻥ ﻓﮑﺮ = ﻣﺎﺩﻯ ﮐﻪ ﻓﮑﺮﺍﻧﺴﺎ&#= 65253; ﺳﺎﻟﻚ ﺑﻌﻮﺍﻟ&#= 65250; ﻭﻣﻮﺟﻮﺩﻳّﺘA= 260;ﺎﻯ ﺍﻟﻬﻰ ﺩﺍﺭﺩ.ﭘ&= #1587; ﻫﺮﺍﺣﺴﺎس ﺯﻳ= 5170;ﺎﺋﻰ ﺩﻭﺭ ﺍﺯ ﺣﻘﻴﻘ&= #65174; ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ&= #65199;ﻳﺒﺎﺋﻰ ﻭ ﻫﻨﺮ ﺍﺣﺴﺎس &= #65207;ﺪﻩ ﺩﺭ ﺍﻳﻦ ﺳﻮﮊﻩ = ﺭﻧﮓ ﻇﺎﻫﺮﻯ ﺁﻧﺮﺍ &= #65193;ﺍﺭﺩ.ﮐﻪ ﻣﺎ ﺍﺯ ﺍﻳﻨﮑﻪ = ﻣﺎﺩﻩ ﻣﻮﺟﻮﺩ'ﺳﺎﻳﻪ &= #65197;ﻭﺡ ﻣﻴﮕﻮﺋﻴﻢ. ﺯﻳ&= #65198;ﺍ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﻭ = ﻫﺮﻫﻤﻪ ﺫﺭﺍﺕﻭﺟﻮﺩ ﺁ&#= 65253; ﺟﺴﻢ ﻣﺎﺩﻯ'ﺧﻮ&= #65193;ﺍﺯﺗﺮﺍﮐﻢ ﻣﻮﺟﻮﺩﺍﺗﻰ ﺩ&#= 65267;ﮕﺮﺍﺳﺖ.ﮐﻪ ﺩﺍﺭﻧﺪ ﺭﻭﺡ ﻭ&= #65197;ﺍﻩﺗﮑﺎﻣﻞ ﺧﻮﺩﺭﺍ ﻃﻰ ﻣﻴ&= #64401;ﻨﻨﺪ ﭼﻪ ﺩﺭﺍﻳﻦ ﺗﻦ = ﻣﺎﺩﻯ ﺑﺎﺷﺪ ﻳﺎ ﻧﺒﺎ&= #65207;ﺪ.ﻭ ﺗﺼﻮﺭ ﻫﺴﺘﻰ ﺑ&= #65194;ﻭﻥ ﺭﻭﺡ' ﻧﻪ ﻓﻘﻂ ﻣ= ;ﻮﺟﻮﺩﺍﺕ ﺑﻮﺟﻮﺩ ﻧﻤﻰ ﺁ&= #65267;ﻨﺪ'ﮐﻪ ﺣﺘﻰ ﺧﻮﺩ ﻫﺴﺘ&= #65264; ﻧﻴﺰ ﻭﺟﻮﺩ ﻧﺪ&= #65165;ﺭﺩ. ﻭﺍﮔﺮ ﻫﺴﺘﻰ ﺭ&= #65165; ﺧﻠﺄ ﻭ ﻓﻀﺎﻯ ﺧ= ﺎﻟﻰ ﺑﺪﺍﻧﻴﻢ'ﻳﻌﻨ&#= 65264; ﻓﻀﺎﺋﻰ ﻭﺟﻮﺩ &= #65255;ﺪﺍﺭﺩ.ﻭﺍﻳﻦ ﺗﺼﻮﺭﺍﻧﺴﺎﻥ &#= 65165;ﺳﺖ'ﮐﻪ ﺍﮔﺮ ﺍﺷﻴﺎﺋﻰ &= #65255;ﺒﻮﺩﻩ ﺑﺎﺷﻨﺪ'ﺧﻠﺄ ﺧ&= #65166;ﻟﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ.ﮐ&= #65258; ﺍﻳﻦ ﻳﻚ ﺃﻣﺮ ﺍ= ﻧﺘﺰﺍﻋﻰ ﻭ ﺑﺎﻃﻞ ﺫﻫﻦ ﺍ= ﻧﺴﺎﻥ ﺍﺳﺖ.ﺯﻳﺮﺍ ﻭﻗ&= #65176;ﻰ ﺣﺘﻰ ﺧﻮﺩﺵ ﺑﻔ&= #65198;ﺽ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ'ﺍﻳﻦ ﺍﻧ&= #65176;ﺰﺍﻉ ﺫﻫﻨﻰ ﺍﺯ ﻭﺟﻮ&= #65193; ﻳﺎ ﻋﺪﻡ ﻭ ﺧﻠﺄ= ﻣﻄﺮﺡ ﻧﻴﺴﺖ .<o:p></o:p> ﻧﮑﺘﻪ ﭼ= ;ﻬﺎﺭﻡ ﺍﻳﻨﮑﻪ ﻫﺪﻑ ﺍ&= #65199; ﻣﻌﺮﻓﺖ(ﺣﺪس ﻭ &= #65193;ﺭﻙ ﺑﺎﻃﻨﻰ)ﭼﻪ ﺍﺯ = ﻫﻨﺮ ﻭﻳﺎ ﺍﺯﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺳ&= #65166;ﻟﮑﺎﻥ ﮐﻪ ﻣﻨﺠﺮ ﺑﺮﻭ&= #65205; ﺟﻤﺎﻟﻰ ﻭ ﺭﻓﺘ&= #65166;ﺭ ﺯﻳﺒﺎ ﻭﺫﻭﻕ ﺯ&= #65267;ﺒﺎﺋﻰ ﻳﺎﻓﺘﻥﻤﻴﺸﻮ= 5193;.ﻭ ﺑﺮﺍﻯ ﺍﺳﺘﺪﻟ&#= 65166;ﻝ ﻭﺑﺤث ﻋﻠﻤﻰ'ﺟ&#= 65166;ﺋﻰ ﺑﺮﺍﻯ ﺍﻳﻦ ﺗﺬ&= #65261;ﻕ ﺍﺯ ﻫﺮ ﺃثر ﻫﻨ&#= 65198;ﻯ ﺯﻳﺒﺎ ﻳﺎ ﻏﻴﺮ = ﺯﻳﺒﺎ ﻧﻴﺴﺖ.ﮐﻪ ﻫﺮﭼ&= #65268;ﺰﻯ ﺯﻳﺒﺎﺋﻰ ﺧﺎﺹ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﮐﻪ ﻣﺎ ﺯ= ﻳﺒﺎ ﻧﻤﻰ ﺧﻮﺍﻧﻴﻢ .= ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻋﻤﻠ&#= 65166; ﺑﺎ ﺳﺮﮔﺮﻣﻰ ﻫ&= #65166;ﻯ ﺟﻬﺎﻧﻰ'ﻭ ﻟﺬﺕ = ﺟﺴﻤﻰ ﻭﺟﻨﺴﻰ'ﻓﺮﺻﺖ &= #65193;ﺭﻳﺎﻓﺖ ﺣﺪس ﺍﻟﻬﻰ ﺭﺍ &= #65255;ﺪﺍﺭﺩ.ﮐﻪ ﺣﺘﻰ ﺍﺳﺘﺪﻟﺎ&#= 65247;ﺎﺕ ﻋﻘﻠﻰ ﻭ ﻓﻠﺴﻔ&= #65264;'ﻭ ﺑﺤثهاﻯ ﻣﻨﻄʌ= 40;ﻰ ﺭﺍ ﻧﺪﺍﺭﺩ.ﻭ ﺗ= ﺄﻳﻴﺪ ﻳﺎ ﺭﺩ ﻫﺮ ﻣﻮﺿ= ﻮﻋﻰ ﺩﺭ ﺍﻧﺴﺎﻥ ﻋﺎ&= #65193;ﻯ'ﻣﻨﺤﺼﺮﺍ ﮐﺸﺶ ﻭﻭﺿﻊﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ ﺍﻭ ﺍﺳﺖ'= ﮐﻪ ﺳﻤﭙﺎﺗﻰ ﺍﻣﻮ&#= 65197;ﻯ ﺭﺍ ﺩﺍﺭﺩ'ﻭ ﻳﺎ= ﻧﻔﺮﺕ ﮐﻪ ﻗﺒﻞ ﺍﺯ ﻫﺮ= ﺍﺳﺘﺪﻟﺎﻟﻰ'ﺟ&= #65166;ﺋﻰ ﺑﺮﺍﻯ ﺗﻔﮑّﺮ &#= 65193;ﺭ ﺩﻟﺎﺋﻞ ﻧﻤﻰ ﮔ&= #65196;ﺍﺭﺩ.<o:p></o:p> ﻭ ﭘﻨﺠﻢ= ;(ﻃﺒﻊ ﻋﺎﻃﻔﻰ ﻭﻭﺟﺪ&#= 65165;ﻧﻰ)ﺍﻧﺴﺎﻥ ﮐﻪ ﻋﮑس ﺍﻟﻌﻤ&#= 65246; ﺟﻤﺎﻟﻰ ﻳﻚ ﻣﻌ&= #65198;ﻓﺖ ﺫﺍﺗﻰ ﻭ ﺳﻤﭙﺎ&= #65175;ﻰ ﺩﺭﻭﻧﻰ ﺑﺘﻨﻬ&#= 65166;ﺋﻰ ﻧﻴﺴﺖ.ﻭﻭﺍﺑﺴ&#= 65176;ﻪ ﺑﻤﻮﺿﻮﻉ ﻣﻮﺭ&#= 65193; ﻫﻨﺮﻯ ﺍﺳﺖ.ﻭ ﺩ= ﺭﺟﻪ ﻗﺪﺭﺕ ﺗﺼﻮﺭ'ﻭ = ﺣﺘﻰ ﻗﺼﻮﺭ ﻭﮐﻤﺒﻮ&#= 65193; ﻫﺎﻯ ﻋﻘﻠﻰ ﻣﻴ&= #65170;ﺎﺷﺪ.ﺯﻳﺮﺍ ﻣﻌﺮﻓﺖ ﻫﺎﻯ ﻋ&= #65166;ﺩﻯ ﻭ ﻋﻠﻤﻰ ﺭﺍ ﺍﺯ= ﺍﺩﺭﺍﻙ ﺣﺴّﻰ'ﮐﻪ ﺩﺭ ﻫ&= #65252;ﻪ ﻫﺴﺖ'ﻭ ﻓﻬﻢ ﺑﺪ= ﺭﺟﺎﺗﻰ ﻣﻴﺴّﺮ ﺍﺳﺖ.ﻭ&#= 65247;ﻰ ﻣﻌﺮﻓﺖ ﺑﺎﻃﻨ&#= 65264; ﭼﻮﻥ ﺍﺣﺴﺎﺵ ﺯ&= #65267;ﺒﺎﺋﻰ ﻭ ﻟﺬﺕ ﺯﻳﺒﺎﺋ&= #65264;'ﻭﻧﻴﺰ ﻟﺬﺗﻬﺎﻯ ﻣﻌﻨ&#= 65262;ﻯ ﻭ ﻣﻴﻨﻮﻯ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ' ﺭﺑﻄﻰ ﺑ= ﻨﻘﺶ ﻣﺎﺩﻩ ﺧﺎﺭﺟﻰ &= #65255;ﺪﺍﺭﺩ. ﻣﻨﻈﻮﺭ ﺍﺯ(ﻃﺒ&= #65226;) ﻋﺎﻃﻔﻰ ﻭﻭﺟﺪ&#= 65165;ﻧﻰ ﻭﺿﻌﻴّﺖ ﺩﺭﺟ= 5258; ﭘﺎﮐﻰ ﺭﻭﺍﻥ ﺍ&= #65199; ﻋﻘﺪﻩ ﻫﺎ ﺍﺳﺖ = ﮐﻪ ﻣﻨﺤﺼﺮﺍ ﺳﺎﻟ&#= 64401;ﺎﻥ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷ&#= 65208;ﮕﺎﻧﻪ ﻧﻮﻉ ﺑﺸﺮﻯﺩﺍ&#= 65197;ﻧﺪ.ﮐﻪ ﻫﻤﺎﻥ ﺭﺍﻩ ﺍﻟ&= #65260;ﻰ ﺁﻧﻬﺎ ﺍﺳﺖ.ﮐﻪ = ﻣﻨﺠﺮ ﺑﺪﺭﻳﺎﻓﺘﻬﺎ= 5261; ﺩﺍﺩﻩ ﻫﺎﻯ ﺍﻟ&= #65260;ﺎﻣﻰ ﻭ ﻟﺪﻧّﻰ ﻣﻴﮕ&#= 65198;ﺩﺩ.ﺩﺭﻙ ﺩﺭﺳﺖ ﺯﻳﺒﺎﺋ&#= 65264; ﻭ ﻫﻨﺮﺷﻨﺎﺳﻰ &= #65261;ﺍﻗﻌﻰ'ﻧﺘﻴﺠ= 5258; ﺗﺄﻣّﻞ ﻭﺟﺪﺍ= 5253; ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ'&= #65169;ﻬﺮ ﺩﺭﺟﻪ ﮐﻤﺎﻟﻰ &= #65251;ﻴﺒﺎﺷﺪ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﻴ&= #65176;ﻮﺍﻧﺪ'ﺑﺤﺎﻟ= 5174; ﺧﺎﻟﺺ ﺍﺯ ﻫﺸﻴ&= #65166;ﺭﻯ ﻭﺑﻴﺪﺍﺭﻯ ﻭ ﺷ&= #65228;ﻮﺭ'ﻭﺣﺘﻰ ﺍﺣﺴﺎس ﺩﺭﺳﺖ &#= 65169;ﺒﺮﺩ.ﻟﺬﺍ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺨﺼﻮﺹ ﻣﺬﻫﺒﻰ ﻫﺎﻯ ﻗ&= #65208;ﺮﻯ'ﮐﻪ ﺗﺼﻮﺭ ﺗﻘﺮﺏ ﺑ&= #65192;ﺪﺍ ﺭﺍ ﺩﺍﺭﻧﺪ'ﻋﻤ&= #65248;ﺎ ﺩﻭﺭ ﺍﺯ ﺧﺪﺍ ﭘ= ﻴﺶ ﻣﻴﺮﻭﻧﺪ.ﻭ ﺑﻘ&= #65262;ﻝ ﺷﺎﻋﺮﻯ ﺑﺴﻮﻯ &= #64400;ﻌﺒﻪ ﻫﻢ ﮐﻪ ﺑﺮﻭﻧﺪ'= ﺳﺮ ﺍﺯ ﺗﺮﮐﺴﺘﺎﻥ &= #65261;ﺗﺮﻙ ﺧﺪﺍ ﺩﺭﻣﻴﺂﻭ&#= 65197;ﻧﺪﮐﻪ ﻣﺸﺮﻙ ﻫﻢ ﻫﺴﺘ&= #65256;ﺪ.ﻭﺁﺧﻮﺯﻧﺪ ﭘﺮﺳﺖ ﻭ ﺧﺪﺍﻭ&= #65255;ﺪ ﺍﺯ ﺭﻭﺯﻯ ﮐﻪ ﮐ= ﻌﺒﻪ ﺭﺍ ﺳﺎﺧﺖ'ﻫﺮﮔ&= #65200; ﺩﺭ ﺁﻥ ﻭﺍﺭﺩﻧ&= #65208;ﺪ.ﮐﻪ ﺩﺭﺩﻝ ﻫﺮ ﺳﺎﻟ&= #65242; ﻭﮐﺎﻣﻠﻰ ﮔﻮﺷ&#= 65258; ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻭ&= #65187;ﺎﺿﺮ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺣ&= #1580;ّ أﮐﺒﺮ ﺗﺠﻠّﻰ = 5197;ﻭﺡ القُدُس ﺑﺎﻳ&= #65194; ﮐﺮﺩ'ﻭﺑﻌﺪ ﺍﺯ = ﭘﻨﺞ ﺣجّ عمرﻩ'ﮐﻪ ʌ= 59;ﺮﻳﻚ ﺑﻌﻤﺮ ﺻﺪﺳﺎﻟ&#= 65258; ﺑﺸﺮﻯﻣﻴﺃﺭﺯ= 5193;. ﭼﻮﻥ ﺍﻳﻨﺎﻥ ﺣ&= #65184;ﮑﻌﺒﻪ ﻭﻋﺒﺎﺩﺍﺕ ﺧﻮ&#= 65193;ﺭﺍ ﺑﺪﻭﻥ ﻭﺳﻴﻠﻪ &= #65165;ﻟﻬﻰ ﻣﻴﮑﻨﻨﺪ'ﮐﻪ ﺑ&= #65240;ﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺩﻋﺎ&#= 65267;ﺸﺎﻥ ﺑﺼﻮﺭﺗﺸﺎﻥ ﮐ&#= 65262;ﺑﻴﺪﻩ ﻣﻴﺸﻮﺩ ﭼﻮﻥ ﺷ&= #65198;ﻙ ﻣﻴﮑﻨﻨﺪ'ﻭﺷﺮ&#= 65267;ﻚ ﺧﺪﺍ ﻭﻭﻟﺎﻳﺖ &= #65191;ﺪﺍﺭﺍ ﺍﻃﺎﻋﺖ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ.<o:p></o:p> ﻭ ﺑﺎ᥼= 7;ﺄﺧﺮﻩ ﺩﺭ ﺑﺎﺭﻩ ﻣﺸﺨ&= #1617;ﺼﺎﺕ ﺫﻭﻕ ﻭ ﻗﺪﺭﺕ ﺷ= ﻨﺎﺧﺖ ﺯﻳﺒﺎﺋﻰ ﻭ ﻫﻨ&= #65198; ﻭﺑﺮﺭﺳﻰ ﻭﺟﺪ&#= 65165;ﻧﻰ ﻭﺗﻌﺎﻃﻒ ﺳﻤﺒ&#= 65262;ﻟﻴﻚ ﻭ ﺻﺎﺩﻗﺎﻧﻪ ﺍ&= #65203;ﺖ'ﮐﻪ ﺑﺮﺍﻯ ﺻﺪﻭﺭ ﻳ&= #65242; ﺣﮑﻢ ﺯﻳﺒﺎﺋﻰ &= #65169;ﺎﻳﺪ ﺩﺍﺷﺖ.ﮐﻪ ﺧﻮﺩ&= #65197;ﺍ ﺿﻤﻦ ﻣﻮﺿﻮﻉ ﺃ&= #1579;ر ﻫﻨﺮﻯ ﺑﮕﺬﺍﺭ&#= 65267;ﻢ.ﻭ ﻳﻚ ﺗﻘﻠﻴﺪ ﺑﺎ&= #65219;ﻨﻰ ﺍﺯ ﺃﻣﺮ ﺯﻳﺒﺎ = ﮐﺮﺩﻩ ﺍﻳﻢ.ﻭﺧﻮﺩﺭﺍ &= #65207;ﺮﻳﻚ ﻫﻨﺮﻣﻨﺪ ﻣﻴﻴ&#= 65166;ﺑﻴﻢ. ﺁﻧﮕﺎﻩ ﺳﺘﺎﻳ&#= 65206; ﺑﺪﺭﺳﺘﻰ ﺷﺪﻩ &= #65165;ﺳﺖ. ﮐﻪ ﺷﺨﺺ ﺳﺘﺎﻳ&= #65206; ﮐﻨﻨﺪﻩ ﺧﻮﺩﺭ&#= 65165; ﮔﻮﺋﻰ ﻣﺴؤﻝ ﮐ&#= 65248;ﺎﻡ ﻭﺣﮑﻢ ﺯﻳﺒﺎﺋ&#= 65264; ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﺑﺎ&= #65267;ﺪ ﺍﺿﺎﻓﻪ ﮐﺮﺩ' ﮐ= ﻪ ﻋﺸﻖ ﺯﻧﺪﮔﻰ<sp= an dir=3DLTR> </spa= n>ﺑﺮﺍﻯ ﻟﺬﺕ A= 183;ﺴﻤﻰ'ﺩﺭ ﺑﺮﺍﺑﺮ ﻟﺬﺕ ﻣ&= #65228;ﻨﻮﻯ ﺫﻫﻨﻰ ﻭ ﻋﻘﻠﻰ = ﺑﺎﻃﻞ ﺍﺳﺖ.ﮔﻮﺋﻰ ﺍﻧ&= #65204;ﺎﻥ ﺣﻴﻮﺍﻧﻰ ﺍﺳﺖ'&= #64400;ﻪ ﻋﻤﺮ ﺧﻮﺩﺭﺍ ﺩ&= #65197; ﻣﺮﺗﻊ ﺳﺮﺳﺒﺰ &= #65183;ﻬﺎﻥ ﺑﺒﺎﻃﻞ ﻣﻴﮕﺬ&#= 65197;ﺍﻧﺪ'ﻭ ﻧﺸﺨﻮﺍﺭ ﺩﺍﺋ&#= 65250; ﺁﻧﭽﻪ ﺍﺯ ﮐﻮﺩ&= #64400;ﻰ ﻭ ﺩﻳﮕﺮﺍﻥ ﺁﻣ&= #65262;ﺧﺘﻪ ﺍﺳﺖﻣﻴﻨﻤﺎﻳ= 5194;.ﺍﻣﺎ ﻟﺬﺕﻭ ﺗﺬﻭﻕ ﻣ&= #65228;ﻨﻮﻯ'ﻇﺎﻫﺮﺍ ﻋﻠﻤﻰ ﻭﺍﺻﻮﻟ&#= 65264; ﺍﺳﺖ' ﺑﺎﻳﺪ ﺑﺪ= ﺍﻳﺮﻩ ﻟﺬﺕ ﻣﻴﻨﻮﻯ ﺭ&= #65203;ﻴﺪﻩﻭﺍﺯ ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﻭ&= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ ﻭ ﺷﺎﻫﺪﺍﻥ ﻣﺮ&= #65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﮐﺎﻣﻠ&#= 65166;ﻥ ﺍﻟﻬﻰ'ﻭﺍﺻﻞ ﺑ&= #65256;ﻬﺎﻳﺖ ﺳﻠﻮﻙ ﻭ ﺷﻬﻮﺩ = ﻋﺮﺷﻰ ﺧﻮﺩ'ﺍﻳﻦ ﻟﺬﺕ = ﻣﻴﻨﻮﻯ ﺭﺍ ﭘﺮﺳﻴﺪ.ﻭ ﺩ= ﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺧﻮﺩ'ﺩﺭ ﻓﮑﺮ ﻭ= ﺑﻴﺎﻥ ﻭﮐﻠﺎﻡ'ﻭﺣﺘﻰ &= #65193;ﺭ ﺭﻓﺘﺎﺭ ﻭ ﺍﺧﻠ&= #65166;ﻕ ﻭ ﺍﺣﻮﺍﻝ ﻧﻴﮑ&= #65262;ﺋﻰ ﮐﻪ ﺩﺍﺭﻧﺪ'ﻫﺮ = ﻟﺤﻈﻪ ﺩﺭ ﺣﺎﻝ ﻫﻨﺮﻧ&= #65252;ﺎﺋﻰ ﻭ ﻧﺸﺎﻥ ﺩﺍﺩﻥ = ﺁثاﺭ ﺯﻳﺒﺎﺋﻰ ﻭﺍﻗ&#= 65228;ﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﺑ= ﻬﺘﺮ ﺍﻳﻨﮑﻪ ﺩﺭ ﮐﺎ&= #65251;ﻠﺎﻥ ﺍﻟﻬﻰ'ﺩﺭ ﺍﻭﺝ = ﻟﺬﺗﻬﺎﻯ ﻣﻴﻨﻮﻯ ﺧﻮﺩ ﺟ&= #65256;ﺒﻪ ﺳﻮﺯ ﻭﮔﺪﺍﺯ ﺧ&= #65262;ﺩ'ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻮﻋﺪ&#= 65257; ﻫﺎﻯ ﺍﻟﻬﻰ ﻭ ﻧ= ﺠﺎﺕ ﺍﺯ ﺯﻧﺪﮔﻰ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ ﻭ ﻟﺬﺕ ﻣﻴﻨﻮﻯ = ﻭ ﻣﻌﻨﻮﻯ ﺁﻧﺎﻥ' = ﻫﻤﺮﺍﻩ ﺑﺎ ﺳﻮﺯ ﻭﮔﺪﺍ&= #65199; ﻓﺮﺍﻕ ﻳﺎﺭ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺷﺪ <o:p></o:p> = ﺑﺤث ﻫﻨ= ﺮ ﺭﺍ ﺭﻫﺎ ﻣﻴﮑﻨ&= #65250;'ﺑﺎ </spa= n>ﺍﻋﺘﺮﺍﻑ ﺑʋ= 66;ﻳﻨﮑﻪ'ﺧﻮﺩ ﺍﺯ ﺍﺻﻮﻝ ﻫﻨﺮ&= #65259;ﺎﻯ ﻣﺎﺩﻯ ﻧﻴﺰ ﺑﻴ&= #65206; ﺁﻧﭽﻪ ﻫﺮﮐس ﻣ&#= 65268;ﺪﺍﻧﺪ'ﻣﻦ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻧ&= #65194;ﺍﺭﻡ.ﻭ ﻟﺬﺍ ﺍﺳﺘﻨﺎﺩ &= #65169;ﮕﻔﺘﻪﻫﻨﺮﻣA= 256;ﺪﺍﻥ ﺳﺮﺷﻨﺎﺵ ﻧﻮﻉ &= #65169;ﺸﺮﻯ'ﻭ ﻓﻠﺎﺳﻔﻪ ﺯﻳﺒ&#= 65166;ﺋﻰ ﮐﺮﺩﻡ.ﮐﻪ ﻫﻨﺮ = ﺷﻨﺎس ﻫﻢ ﻫﺴﺘﻨﺪ. ﺁﻧ= ﮕﺎﻩ ﺍﺣﺴﺎس ﺧﻮﺩﺭ= 5165; ﻧﻴﺰ ﺑﻴﺎﻥ ﮐﺮ&= #65193;ﻩﺍﻡ.ﺑﺎﻣﻴﺪ ﺍﻳﻨﮑﻪ ﺍﺯ ﺩﺭ&= #65267;ﺎﻓﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺧﻮﺩ ﻭ = ﺭﺍﻩﺍﻟﻬﻰ ﺧﻮﻳﺶ'ﮐﻪ ﺗﺎ ﺷ= ﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻧ&= #65268;ﺰ ﺗﻮﻓﻴﻖ ﺩﺍﺷﺘ&#= 65258;ﺍﻡ'ﻭ ﻫﻔﺖ ﺷﻬﻮﺩ ﻗﻮ&= #1587; ﺻﻌﻮﺩ ﻭﻧﺰﻭل &#= 65262;ﺑﺎﺯﮔﺸﺖ.ﻟﺬA= 165;ﻫﺮﭼﻪ ﺩﻝ ﺗﻨﮕﻢ ﺧﻮﺍ&= #65203;ﺖ ﮔﻔﺘﻪﺍﻡ.ﻭ ﺍﻣ&= #65268;ﺪ ﻣﻥ اﺯ ﺧﻮﺍﻧﻨ&#= 65194;ﻩ ﺍﮔﺮ ﺣﻮﺻﻠﻪ ﻣ&= #65220;ﺎﻟﻌﻪ ﺗﺎ ﺍﻳﻦ ﻗﺴﻤﺖ = ﭘﺎﻳﺎﻧﻰ ﺭﺍ ﺩﺍﺷﺖ'ﺗﻨﻬ&= #65166; ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍ= ﮐﺘﻔﺎ ﺑﺸﻨﻴﺪﻥ ﻭﺧﻮ&#= 65165;ﻧﺪﻥ ﻭ ﺗﻤﺎﺷﺎﻯ ﻫﻨ&= #65198;ﻫﺎ ﻧﮑﻨﺪ'ﻭ ﺑﺎ ﻭﺿ= ﻊ ﻓﻌﻠﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﻭ ﺭﻭﺍﻥ ﺍﻣّﺎ&#= 65197;ﻩ ﺗﺰﮐﻴﻪ ﻧﺸﺪﻩ &= #65191;ﻮﺩ ﻧﻤﺎﻳﻨﺪ.ﮐﻪ ﻏ&= #65268;ﺮ ﺳﺎﻟﮑﺎﻥ ﺑﻬﺮ &= #65255;ﺤﻮﻯ ﺗﺮﺑﻴﺖ ﻭﺗﻤﺮ&#= 65267;ﻨﺎﺕ ﻭ ﻋﺒﺎﺩﺍﺗﻰ ﺩ&= #65165;ﺭﺩ. ﻭلی ﺨﻠﺎﺻﻰ ﺍ= 5199; ﺁثاﺭ ﻋﻘﺪﻩ ﻫ= 5166;ﻯ ﺭﻭﺍﻧﻰ ﻧﺪﺍﺭ&#= 65193;. ﮐﻪ ﻫﺮﮐﺴﻰ ﺩﺍ&= #65197;ﺩ . ﻭﺗﻨﻬﺎ ﺧﺪﺍﻭ= ﻧﺪ ﻣﻄﻠﻖ ﺍﻟﻠﻪ ﺃ&= #65259;ﻮﺭﻣﺰﺩﺍ ﺍﺳﺖ' ﮐﻪ ﻣﻄﻠﻘ= ﺎ ﺭﻭﺣﻰ ﭘﺎﻙ ﺩﺍ&= #65197;ﺩ.ﭘس ﺗﻮﻟﺪﺍﺗﻰ ﻫﻢ &= #65169;ﺠﻬﺎﻥ ﻧﺪﺍﺭﺩ.ﻭﺩﻳﮕ&#= 65198;ﺍﻥ ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﺑ&= #65240;ﺎﻳﺎﻯ ﭘﺎﻳﺎﻥ ﻧﺎﭘﺬ&#= 65267;ﺮ ﻋﻘﺪﻩ ﻫﺎ ﻭﮐﻤ&= #65170;ﻮﺩﻫﺎ ﻭﻧﺎﺭﺳﺎﺋﻰ ﺍ&#= 65203;ﺖ'ﮐﻪ ﺑﺎﻳﺪ ﻣﺪﺍﻡ ﺑ&= #65184;ﻬﺎﻥ ﻣﺘﻮﻟﺪ ﺩﺭ ﺍﻧ&= #65262;ﺍﻉ ﺑﺸﻮﻧﺪ. ﻭ ﺳﺮﻧ= ﻮﺷﺘﻬﺎﻯ ﺩﺭﺩﻧﺎﻙ ﻫﺮ ﻧ&= #65262;ﻋﻰ ﺭﺍ ﺑﺒﻴﻨﻨﺪ.ﻭ = ﺑﻘﻮﻝ ﺍﺑﻦ ﻋﺮﺑﻰ ﻋﺎ&= #65197;ﻑ'ﻭﻳﺎ ﺣﺴﻴﻦ ﺣﻠّﺎﺝ &#= 64400;ﻪ ﻣﻴﮕﻮﻳﺪ'(ﻭﺟﻮ&= #65193;ﻙ ﺫﻧﺒﻚ) ﺍﻳﻨﮑﻪ = ﺍﻳﻨﻚ ﻣﻮﺟﻮﺩ ﺩﺭ ﺟﻬ&= #65166;ﻥ ﻫﺴﺘﻰ' ﺑﺨﺎﻃﺮ = ﮔﻨﺎﻫﺎﻥ ﻭ ﻣﻌﺎﻳﺐ ﻭ ﮐﻤ= ﺒﻮﺩﻫﺎ ﻭ ﺍﻧﺤﺮﺍﻓﺎﺕ &= #65261; ﺩﻳﮕﺮ ﻧﻴﺎﺯﻣ&#= 65256;ﺪﻯ ﻫﺎﻯ ﻧﺠﺎﺕ ﺭﻭ&= #65185; ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻣﻴﺒﺎﺷﺪ. ﻭ ﺧﺪﺍﻭﻧﺪ ﻧﻴ&= #65200; ﺍﺯ ﺳﺎﻟﮑﺎﻥ ﺟ&= #65194;ﻯ ﻭ ﺻﺎﺩﻕ'ﺑﺎ ﮐﻤ= ﺘﺮ ﺍﺯ ﺩﻩ ﺩﺭﺻﺪ ﺗ= ﺰﮐﻴﻪ ﻧﻔس ﺍﻭﺭﺍ ﺩﺭ&#= 65207;ﺮﻁ ﮐﺎﻓﻰ ﻣﻨﺎﺳﺐ &= #65169;ﺮﺍﻯ ﻫﺮ ﺗﻮﻓﻴﻖ ﻣﺮ&= #65187;ﻠﻪﺍﻯ ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﺑ&= #65240;ﻮﻝ ﭘﻴﺎﻣﺒﺮ. ﺧﺪﺍ&= #65261;ﻧﺪ ﻣﻴﮕﻮﻳﺪ'ﺑﺎ ﻫ&= #65198; ﻗﺪﻡ ﺳﺎﻟﻚ ﻣﻦ = ﺩﻩ ﻗﺪﻡ ﺟﻠﻮ ﺗﺮ ﻣ= ﻴﺂﻳﻢ.ﻭﭼﻮﻥ ﺑﮑﻤﺎﻝ ﺧﻮﺩ ﺭ&= #65203;ﻴﺪ'ﺑﺎ ﻫﺮ ﻗﺪﻡ ﭘﻴﺸﺮ&= #65235;ﺖ ﺍﻭ'ﺩﻩ ﻗﺪﻡ ﻋﻘ= ﺐ ﻣﻴﺮﻭﻡ.ﺗﺎ ﺗﺼ&= #65262;ّﺭ ﺭﺳﻴﺪﻥ ﺑﺨﺪﺍ&#= 65261;ﻧﺪ ﺍﻟﻠﻪ'ﻣﮕﺮ ﺩﺭ = ﺃﺑﺪﻳّﺖ ﻣﻄﻠﻖ ﺭﺍ ﻧﻨﻤ&= #65166;ﻳﺪ. ﻭﺑﺎﻟﺄﺧﺮﻩ ﺍ&#= 65199; ﺧﻮﺍﻧﻨﺪﻩ ﮔﺮ&#= 65165;ﻣﻰ ﺧﻮﺩﻡ ﺩﺭﺧﻮﺍ&#= 65203;ﺖ ﺩﺍﺭﻡ ﺍﮔﺮ ﺧﻮ&= #65193; ﻧﻴﺰ ﻃﺎﻟﺐ ﻟﻘ&= #65166;ﻯ ﺍﻟﻬﻰ ﻭﺯﻳﺒﺎ&#= 65163;ﻰ ﻫﺎﻯ ﻏﻴﺮ ﻗﺎﺑ&= #65246; ﺗﻮﺻﻴﻒ ﻋﻮﺍﻟ&#= 65250; ﺍﻟﻬﻰ ﻭﺁﻳﻨﺪ&#= 65257;ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩﺑﻮﺩ= 5257; ﺑﺎﺷﻨﺪ' ﺗﻨﻬﺎ = ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺑﺨﻮ&#= 65165;ﻫﻨﺪ'ﮐﻪ ﭘﻴﺮﺍﻟﻬﻰ ﻣﻨ&#= 65166;ﺳﺐﺧﻮﺩ ﺭﺍ ﺩﺭ ﺭؤﻳﺎ ﺑ&= #65262;ﻯ ﻣﻌﺮﻓﻰ ﻧﻤﺎﻳ&#= 65194;. ﺣﺘﻰ ﺍﮔﺮ ﺍﻳﻦ = ﻣﻌﺮﻓﻰ ﺳﺎﻟﻬﺎ ﺑﺪﺭﺍ&#= 65199;ﺍ ﺑﮑﺸﺪ' ﺁﻧﺮﺍ ﺭ= ﻫﺎ ﻧﮑﻨﺪ ﮐﻪ ﺧﻮﺩ = ﻋﻴﻦ ﻋﺒﺎﺩﺕ ﻭ ﺣﺼﻮ&= #65245; ﺗﺰﮐﻴﻪ ﺭﻭﺍﻥ &= #65251;ﻴﺒﺎﺷﺪ.ﻭ ﺍﻳﻦ ﺩﻭﺭﻩ ﺗﺎ&= #65207;ﻨﺎﺧﺖ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺣ&#= 65204;ﻴﻨﻰ ﺧﻮﺩ'ﻫﻤﺎﻥ ﻣﺮ&= #65165;ﺳﻢ ﻋﺰﺍﺩﺍﺭﻯ ﻫﺎ&#= 65263; ﺣﺴﻴﻨﻰ ﻭﺷﺎﻡ &= #65231;ﺮﻳﺒﺎﻥ'ﻭ ﺍﺷﻚ ﺭﻳﺰﻯ ﺑﺮ&= #65165;ﻯ ﭼﻨﻴﻦ ﺣﺴﻴﻨﻰ &= #65199;ﻧﺪﻩ ﻣﻴﺒﺎﺷﺪ' ﺗﺎ ﺧ= ﻮﺩ ﺳﺎﻟﻚ ﻧﻴﺰ ﭼﻮ&= #65253; ﺣﺴﻴﻦ' ﻫﻤﺎﻥ ﻣ= ﺸﮑﻠﺎﺕ ﻭﺑﻠﺎﻳﺎﻯ ﺳﻠ&#= 65262;ﮐﻰ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﺪ. ﮐﻪ ﺑﺮﺍﻯ ﺩﻳﺪ&= #65165;ﺭ ﺍﻭ' ﻣﺴﺘﻌﺪﺍﻥ = ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺍﺷﻚ ﺑﺮﺍ&= #65263; ﺩﻳﺪﺍﺭ ﺣﺴﻴﻨ&#= 65264; ﻣﻴﺮﻳﺰﺩ ﺁﻧﮕ&#= 65166;ﻩ ﻫﺮﺑﺎﺭ ﺩﻳﺪﺍ&#= 65197; ﭼﻨﺎﻥ ﭘﻴﺮﻯ' ﻫ= ﻤﺎﻥ ﺰﻳﺎﺭﺕ ﺣﺴﻴﻨ&#= 65264; ﮐﺮﺑﻠﺎ ﺍﺳﺖ' ﮐ= ﻪ ﺑﺘﻨﻬﺎﺋﻰ ﻳﻚ &= #65169;ﻬﺸﺘﻰ ﺑﺮﺗﺮﻣﻴﺒﺎﺷ= 5194;.ﺑﺮﺍﻯﺴﺎﻟﻚ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺩ= ﺭ ﻫﻔﺖ ﺑﻬﺸﺖ ﺷﻬ&= #65262;ﺩﻯ'ﻭﻫﻔﺖ ﺑﺎﺭ ﺭﻓﺖ ﻭﺁﻣ&= #65194; ﺑﻴﻦ ﺻﻔﺎ ﻭﻣﺮ&= #65261;ﻩ'ﭘس ﺍﺯﭘﻨﺞ ﺣجّ عمرﻩ ﺑﺤﺠﺃﮐʋ= 70;ﺮ ﺩﻳﺪﺍﺭ ﺭﻭﺡ ا&#= 1604;قُدُس ﻗﺎﺋﻢ ﻣﻴﺘﻮﺍ&#= 65253; ﺭﺳﻴﺪ.ﻭﺧﻮﺍﺳ&#= 65176;ﻦ ﺗﻮﺍﻧﺴﺘﻦ ﺍﺳ&#= 65174;'ﻭﺩﺍﻧﺎﺋﻰ ﺍﺯ ﺍﺣﻮﺍﻝ ﺳﻠ&= #65262;کی ﻮﻋﺮﻓﺎﻧﻰ' ﺑﺴ&= #65268;ﺎﺭ ﻧﻘﺶﺗﺴﺮﻳﻊ ﮐ&#= 65256;ﻨﺪﻩﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ&#= 64400;ﺴﺐ ﺷﺎﻳﺴﺘﮕﻰ ﻫﺎ&#= 65263; ﻟﺎﺯﻡ ﻣؤثّر ʋ= 91;ﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﺗﺎ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﻭﺭﺍ ﻋﺎﺷﻖ ﺧ&= #65194;ﺍ ﺑﺪﺍﻧﺪ.<o:p></o:p> ﭘﺎﻳﺎﻥ ﺗ= ﺎﻳﭗ 15/ﺩﻳ&#= 65204;ﺎﻣﺒﺮ/2005 ﺑﻴﻮﺭﺗﻮﻥ ﺍﻭ&#= 65197;ﮔﺎﻥ ﭘﺎﻳﺎﻥ ﺗﺤﺮﻳ&#= 65198; ﺩﺭ ﺗﮑﺴﺎس ﺍﻧ&#= 65184;ﺎﻡ ﮔﺮﻓﺖ.ﻭﻣﻘﺎﻟ&#= 65258; ﺟﻮﺍﻧﻤﺮﺩﻯ ﺭ&#= 65165; ﺳﭙس ﺍﻧﺠﺎﻡ ﺩ&#= 65165;ﺩﻡ ﻭﻗﺒﻞ ﺍﺯ ﺁﻥ'ﻣ= ﻘﺎﻟﻪ ﻋﺸﻖ ﺭﺍ ﻧﻮﺷﺘ&= #65258; ﺑﻮﺩﻡ.ﺯﻳﺮﺍ ﮐ&= #65236;ﮑﻴﺮ ﺑﺘﻪ ﺩﻳﮓ ﺧﻮﺭ&= #65193;ﻩ'ﻭﺑﺨﺎﻃﺮﺍ= 5173; ﻗﺒﻞ ﺍﺯ ﺍﻳﻤﺎ&= #65255;ﻢ ﺑﺮﺍﻩ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﻣﺸﻐﻮﻝ ﺷﺪﻩﺍ&#= 65249;.ﮐﻪ ﺧﻮﺩ ﻧﻴﺰﺑﺴﻴ&#= 65166;ﺭ ﺯﻳﺎﺩﺍﺳ&= #65174;.<o:p></o:p> <o:p> </o:p> <span lang=3DFA dir=3DRTL style=3D'mso-ascii-font-fami= ly:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'><o:p> </o:p></spa= n> <a name=3DM016>M016 </a> ﻫﻨﺮ ﻭ ﺳA= 268;ﺮ ﻗﻬﻘﺮﺍﺋﻰ ﺁن &#= 1583;ر ﻓﺮﻫﻨﮓ <![if !supportLineBreakNewLine]> <![endif]> ﻫﻨﺮ ﻳﮑﻰ A= 165;ﺯ ﺷﺎﺧﻪ ﻫﺎﻯ ﻓﺮ&= #65259;ﻨﮓ ﻭ ﺗﻤﺪﻥ ﻫﺮ ﻣﻠ= ّﺘﻰ ﺍﺳﺖ. ﺍﮔﺮ ﻫﺮ ﻓ= ;ﺮﻫﻨﮓ ﻭ ﺗﻤﺪﻧّﻰ ﺩﻭ&#= 64380;ﺎﺭ ﺳﻘﻮﻁ ﻭ ﻳﺎ ﺑﺎ= ﻟﻌﮑس ﺷﺎﻧس ﺗﮑﺎﻣﻞ &#= 65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ،ﺷﺎﻣﻞ = 5259;ﻨﺮ ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﺷ&= #65194;. ﭼﻮﻥ ﺩﺭ ﻃﺒﻴﻌ&= #65174;،ﻫﻴﭻ ثاﺑﺘﻰ ﺟﺰ ﺧﺪ= 5165;ﻯ ﻣﻄﻠﻖ ﻧﻴﺴﺖ ﻭ&= #65259;ﺮ ﭼﻴﺰ ﻣﺎ ﺳﻮﺍﻩ = ﻣﺘﻐﻴّﺮ ﺍﺳﺖ. ﺍﻳﻦ ﺗﻐﻴ= ﻴﺮ ﻳﺎ ﻧﺪﺭﺗﺎ ﺩﺭ = ﺍﻓﺮﺍﺩ ﺩﺭ ﺣﺎﻝ ﺗﮑﺎﻣ&= #65246; ﺍﺳﺖ،ﻭ ﻳﺎ ﺍﮐ&#= 1579;رﺍ ﺩﺭ ﺣﺎﻝ ﻗﻬﻘﺮ&= #65165; ﻭ ﻋﺪﻡ ﺭﻓﺘﻦ ﺍ= ﺳﺖ. ﺍﻟﺒﺘﻪ ﻫﻨﺮ ﻭ = ﻫﺮ ﺍﻣﺮﻯ ﺩﺭﻫﺴﺘ&#= 65264;،ﻋﺪﻡ ﺭﻓﺘﻦ ﻧﺪﺍﺭﺩ.&= #65199;ﻭﺍﻝ ﻓﺮﻫﻨﮕﻰ ﻭ ﻫﻨ&= #65198;ﻯ ﺭﺍ،ﺑﺎﻳﺪ ﭼﻨ= 5268;ﻦ ﺗﻮﺟﻴﻪ ﮐﺮﺩ،= 4400;ﻪ ﻭﻗﺘﻰ ﻧﺴﻠﻰ ﺍ&= #65255;ﺴﺎﻧﻰ ﻓﺼﻞ ﻧﻮﻋﻰ ﺧﻮ&= #65193;ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩ،&#= 64380;ﻪ ﺍﻳﻨﮑﻪ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺑﺮﻭﺩ ﻭچه ﭙﺎ= 5163;ﻴن ﺘﺮ، ﺩﻳﮕﺮ ﻓﺮ&#= 65259;ﻨﮓ ﻭ ﻫﻨﺮ ﻭ ﺳﻠﻴﻘ= ﻪ ﻭ ﻋﻘﻞ ﻗﺒﻠﻰ ﺧ= ﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍ= ﺩﻩ،ﻭ ﺁﻥ ﻫﻨﺮ ﺑﺮﺍﻯ = ﺁﻥ ﻧﺴﻞ ﺟﺪﻳﺪ ﺩﺭ = ﺣﮑﻢ ﺯﺍﺋﻞ ﺷﺪه اﺳ= 5174;.ﻳﺎ مثل ﺍﻳﻦ ﺍﺳﺖ= 48;ﮐﻪ ﻫﻤﺎﻥ ﺳﻄﺢ ﻫﻨ&= #65198;ﻯ ﻳﺎ ﺁﻥ ﻧﻮﻉ ﻓﺮ= ﻫﻨﮓ ﻭ ﻋﻘﻞ،ﺑﻪ ﺑﺎ&#= 65267;ﮕﺎﻧﻰ ﻋﻠﻢ ﺍﻟﻬﻰ ﺑﺎ&= #65199; ﻣﻴﮕﺮﺩﺩ،ﺗﺎ = 5193;ﺭ ﻓﺼﻞ ﻧﻮﻋﻰ ﻣﻨ&= #65166;ﺳب ﻤﺮﺩﻡ ﺁﻥ ﺑﺎﺯ = ﺟﺎﺋﻰ ﭘﻴﺪﺍ ﮐﻨﺪ. ﻭ ﻫ= ;ﻤﺎﻥ ﻫﻨﺮ ﻭﻓﺮﻫﻨﮓ&#= 1548;مثل ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩ= ﻭﺑﺎﺭﻩ ﺍﺣﻴﺎ ﺷﺪﻩ ﺑﺎ&= #65207;ﺪ. ﻳﺎ ﭼﻮﻥ ﻗﺎﻟﺐ = ﻭﻭﺳﻴﻠﻬﺎﻯ،@= 400;ﻪ ﺩﺭ ﺍﻧﺒﺎﺭﻯ ﻣ&= #65166;ﻧﺪﻩ ﺗﺎ ﮐﺎﺭﺑﺮﺩ ﺁ&= #65253; ﻟﺎﺯﻡ ﺑﺎﺷﺪ،= 5261;ﺩﻭﺑﺎﺭﻩ ﺁﻥ ﻭﺳﻴﻠﻪ ﺑﺼ&= #65188;ﻨﻪ ﻭﺟﻮﺩ ﺑﺎﺯ ﮔﺮ&= #65193;ﺩ.ﻫﺮﮔﺎﻩ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺭ &= #65259;ﺮ ﻗﻮﻣﻰ ﺗﻐﻴﻴﺮ &= #64400;ﻨﺪ،ﻣﺠﻤﻮعه اﻯ ﺍﺯ ﻓﺮﻫﻨﮓ &= #65261; ﺳﻠﻴقه ها، ﻭ ʌ= 27;ﻘﻞ ﻭ ﺫﻭﻕ ﺁﻧﻬﺎ ﻧ= ﻴﺰ ﺗﻐﻴﻴﺮ ﮐﺮﺩﻩ&#= 1548; </spa= n>ﻭﻣﺠﻤﻮﻋﻪ ʋ= 83;ﺪﻳﺪﻯ ﺍﺯ ﻫﻨﺮ ﻭ ﻓﺮﻫ= ﻨﮓ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧ&#= 65194;. ﺍﻗﻮﺍﻡ ﮐﻪ ﻟﺎ = ﺟﺮﻡ ﺗﻐﻴﻴﺮ ﻣﻴﮑﻨ&#= 65256;ﺪ، ﺍﮔﺮ ﺗﮑﺎﻣﻞ ﺩ&= #65197; ﻓﺼﻞ ﻧﻮﻋﻰ،ﻫ= 5252;ﺮﺍﻩ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65256;ﺪ، ﺳﺒﻚ ﺯﻧﺪﮔﻰ ﻭ = ﻓﮑﺮﻭ ﺳﻠﻴﻘﻪ ﺁﻧﻬﺎ&#= 1548;ﺩﻳﮕﺮ ﻓﺮﻫﻨﮓ ﺍﺟﺪﺍ&#= 65193;ﻯ ﺭﺍ ﻧﻤﻰ ﻓﻬﻤﻨ&= #65194;. ﻭ ﭼﻮﻥ ﻗﻮﻣﻰ ﻣﺎ&= #65193;ﻯ ﺗﺮ ﺷﺪﻩ، ﺑﻔﺮ&#= 65259;ﻨﮓ ﻭ ﻫﻨﺮ ﻣﺎﺩﻯ ﺗ= ﺮ ﻧﻴﺎﺯ ﺩﺍﺭﺩ.ﻭ = ﻳﺎ ﺍﺯ ﺧﻮﺩ ﺑﺮﻭﺯ = ﻣﻴﺪﻫﻨﺪ.ﺍﻣﺎ ﺩﺭﺻﻮﺭﺕ ﮐﻤﺎ&#= 65245; ﺟﺴﺘﻦ ﻗﻮﻣﻰ،= 5169;ﺎﺯ ﻓﺮﻫﻨﮓ ﻭ ﻫﻨﺮ = ﺧﻮﺩﺭﺍ ﺭﻫﺎ ﻣﻴﮑﻨﺪ، &#= 65261; ﺩﻧﺒﺎﻝ ﻫﻨﺮ ﻭ = ﻓﺮﻫﻨﮓ ﺑﺮﺗﺮ ﻫﺴﺘﻨﺪ. = ﺩﺭﺳﺖ ﻣﺎﻧﻨﺪ ﻃﻔﻠﻰ &= #64400;ﻪ ﺩﺭ ﻫﺮ ﺳﻦ،ﺑﻤ&#= 65184;ﻤﻮعه اﻯ ﺟﺪﻳﺪﻯ ﺍﺯ &= #65165;ﺳﺒﺎﺏ ﺑﺎﺯﻳﻬﺎ،ﻭ ﺷ= 4401;ﻞ ﺩﻳﮕﺮﻯ ﺍﺯ سر= 4404;ﺮﻣﻴﻬﺎ </spa= n>ﻭﺧﻮﺷﻰ ﺁﻭʋ= 97;ﻯ ﻫﺎ ﻧﻴﺎﺯ ﺩﺍﺭ&= #65193;.<o:p></o:p> ﺍﻣﺮﻭ= ;ﺯ ﺗﻤﺪﻥ ﻭ ﻫﻨﺮ ﻓ= ﺼﻮﻝ ﻧﻮﻋﻰ ﺑﺸﺮﻯ ﺭ&= #65165;ﻳﺞ ﺩﻧﻴﺎ،ﺑﺤﮑﻢ = 5165;ﻧﺘﺨﺎﺏ ﻃﺒﻴﻌﻰ ﺍﻟﻬﻰ &= #65193;ﺭ ﺣﺎﻝ ﺗﺼﻔﻴﻪ ﻫ&= #65204;ﺘﻨﺪ.ﻭ ﻫﻤﻪ ﺯﻣﻴﻨﻪ ﻫ&= #65166; ﺩﺭ ﻫﺴﺘﻰ،ﺑﻨ= 5236;ﻊ ﻭ ﺗﻮﺳﻌﻪ ﻭﺭﻭ&= #65165;ﺝ ﻓﺼﻞ ﻧﻮﻋﻰ ﺟﺪ&= #65267;ﺪ ﺍﺳﺖ،ﮐﻪ ﺍﻣﺮ= 5261;ﺯ ﻭ ﺩﻳﺮﻭﺯ ﺑﻮﺳ&= #65268;ﻠﻪ ﺁﺧﺮﻳﻦ ﺍﻭﻟﻴ&#= 65166; ﺧﺪﺍ،ﻭ ﺷﺎﻫﺪ= 5165;ﻥ ﻗﺎﺋﻢ ﻧﻮﻉ ﺑﺸ&= #65198;،ﻧﻄﻔﻪ ﺁﻥ ﻓﺼﻞ ﺟﺪﻳﺪ = ﻧﻮﻋﻰ ﮔﺬﺍﺭﺩﻩ ﺷﺪﻩ &= #65165;ﺳﺖ. ﻭ ﭘس ﺍﺯ ﺭﻭﺍﺝ = ﺍﻳﻦ ﻓﺼﻞ ﺟﺪﻳﺪ،ﻫ= 5256;ﺮ ﻭﻓﺮﻫﻨﮓ ﺭﺍﻳ&#= 65182; ﺑﺎﺯ ﺩﻭﭼﺎﺭ ﺗ&= #65212;ﻔﻴﻪ ﻭ ﻗﻬﻘﺮﺍﺋﻰ ﻣ&= #65268;ﺸﻮﺩ،ﺗﺎ ﺑﻨﻴﺴﺘﻰ ﺑﺮﺳ&#= 65194;.ﻭﺯﻣﻴﻨﻪ ﺑﺮﺍﻯ ﺳﻄﺢ ﺑﺮ&= #65175;ﺮﻯ ﺍﺯ ﻓﺼﻮﻝ ﻧﻮﻋ&= #65264; ﺑﻌﺪﻯ،ﻭ ﻫﻨﺮ= 5259;ﺎ ﻭ ﻓﺮﻫﻨﮓ ﻫﺎ،&#= 65261; ﻋﻘﻞ ﻫﺎ ﻭ ﻋﻠﻢ= ﻫﺎ،ﻭ ﻓﻠﺴﻔﻪ ﻫﺎ ﻭ ﺳ= ﺎﺑﻘﻪ ﻫﺎ، ﻭ ﺍﺣﻮﺍﻝ &= #65261; ﺍﺧﻠﺎﻕ ﺟﺪﻳﺪ &= #65183;ﺎﻯ ﺁﻧﺮﺍ ﻣﻴﮕﻴﺮ&#= 65193;. ﻫﺮﮔﻮﻧﻪ ﻣﻘﺎ&#= 65261;ﻣﺖ ﺑﺮﺧﻰ ﻣﺘﻔﮑﺮ&#= 65165;ﻥ ﻏﻴﺮ ﻣﺘﻮﮐّﻞ &#= 65169;ﺨﺪﺍ،ﻭ ﺩﺍﻳﻪ ﻫﺎﻯ ﺑﻬ&= #65176;ﺮ ﺍﺯ ﻣﺎﺩﺭﻫﺮ ﺗ&= #65252;ﺪﻥ ﻭﺗﻌﺼّﺐ ﻧﮋﺍ= 5193;ﻯ ﻭﻗﻮﻣﻰ،ﮐﻮﭼ@= 401;ﺘﺮﻳﻦ ﺗﺄثیر ﻧﺪﺍﺭʋ= 93;. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺁ&= #65207;ﻔﺘگی ﺒﻴﺸﺘﻨﺮ ﻭ ﮐﻤ&= #65242; ﺩﺭ ﮐﺎﺭ ﺯﻭﺍﻝ = ﺁﻥ ﻓﺮﻫﻨﮓ ﻭ ﻫﻨﺮ = ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.<o:p></o:p> ﺑﺮﺭﺳﻰ= ﻫﻨﺮ ﺭﺍﻳﺞ ﺩﺭ ﺯﻣﺎ&= #65253; ﻣﺎ ﻧﻴﺰ،ﻃﺒﻖ &#= 65239;ﺎﻋﺪﻩ ﻫﻨﺪﻯ ﮐﺎﻟﻰ ﻳ&= #65262;ﮔﺎ،ﺩﻭﺭﻩ ﺯﻭﺍﻝ ﻭ ﻣﺮﮒ ﻭ= </spa= n>ﻣﺎﺩﻩ ﮔﺮﺍʋ= 63;ﻰ،ﻭ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻧ&#= 65264; ﺧﻮﺩ ﺭﺍ ﻣﻰ ﮔﺬ= ﺭﺍﻧﺪ. ﻭﺍﺯ(ﻣﻌﻨﻰ)ﺩﻭ&= #65197; ﺷﺪﻩ ﺑﻨﻴﺴﺘﻰ &= #65261; ﭘﻮﭼﻰ ﻧﺰﺩﻳﻚ &= #65207;ﺪﻩ ﺍﺳﺖ . ﺗﺎ ﺑﺎﺯ ᥷= 9;ﻣﻴﻨﻪ ﭘﻴﺪﺍﻳﺶ ﻫﻨﺮ &= #65183;ﺪﻳﺪﻯ ﭘﺮ ﻣﻌﻨﻰ ﺗﺮ،&#= 65169;ﺮﺍﻯ ﻋﺼﺮ ﺟﺪﻳﺪ ﻭ ﻓ= ﺼﻞ ﻧﻮﻋﻰ ﺟﺪﻳﺪﻯ &= #64400;ﻪ ﺭﺍﻳﺞ ﻣﻴﮕﺮﺩ&#= 65193;،ﺟﺎﻯ ﺁﻧﺮﺍ ﺑﮕﻴﺮﺩ. = ﺩﺭ ﻫﻨﺮ ﻭﻗﺘﻰ ﻣﻌ&= #65256;ﻰ ﻭ ﻏﺎﻳت ﻮﻫﺪﻓ&#= 65260;ﺎی الهی هرﭼﻪ ﺑﺮ= ;ﺗﺮ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻓ&= #65198;ﺩﻯ،ﻭ </spa= n>ﺑﺨﺼﻮﺹ ﺳﻤʋ= 70;ﻮﻟﻬﺎﻯ ﺷﻬﻮﺩﻯ ﺑﺮﺗﺮ&#= 65223;ﻬﻮﺭ ﮐﻨﺪ،ﺩﺭ ﺍﻭﺝ &#= 65187;ﻴﺎﺕ ﺧﻮﺩ ﺧﻮﺍﻫﺪ ﺑ&= #65262;ﺩ. ﺍﻣﺎ ﭼﻮﻥ ﺳﻤﺒ&= #65262;ﻟﻬﺎﻯ ﭘﺎﺋﻴﻦ ﺗﺮ،ﻳ= 5228;ﻨﻰ ﺗﻨﻬﺎ ﺳﻤﺒﻮﻟ&#= 65260;ﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻓ&= #65198;ﺩﻯ ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65169;ﺎﺷﻨﺪ،ﻭ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﻭﻣﻌﺎﻧﻰ ﺳﻨّ= 5176;ﻰ ﻭ ﺳﻠﻮﮐﻰ،ﻭ ﺗ&#= 64401;ﺎﻣﻠﻰ ﺍﺯﻟﻰ ﺃﺑﺪﻯ ﺭ&= #65165; ﺭﻫﺎ ﮐﻨﺪ،ﺑﺎ= 5255;ﺤﻄﺎﻁ ﺧﻮﺩ ﺭﻓﺘﻪ ﺍﺳ&= #65174;.ﻭ ﺍﺯ ﺁﻥ ﺑﺪﺗﺮ ﻭ= ﻗﺘﻰ ﮐﻪ ﻫﻨﺮ ﺗﻨﻬﺎ = ﺳﻤﺒﻮﻟﻬﺎﻯ ﻓﺮﺩﻯ ﺧﺎﺹ،ﻭ &#= 65169;ﺮﺧﻰ ﺍﺯ ﺍﻓﺮﺍﺩ ﺗﻮ&= #65183;ّﻪ ﺷﻮﺩ، ﺑﺎﺯ ﺍﻳ&#= 65254; ﻫﻨﺮ ﺑﻴﺸﺘﺮ ﺑ&= #65166;ﻓﺮﺍﺩﺧﺎﺹ ﻧﺰﺩﻳﻚ ﺷﺪﻩ،= 5261; ﺗﻨﻬﺎ ﻣﻌﺪﻭﺩ&#= 65263; ﻣﻴﺘﻮﺍﻧﻨﺪ ﻧ&#= 65236;س ﺧﻮﺩﺭﺍﺍﺯ ﺁﻟ&#= 65262;ﺩﮔﻰ ﻫﺎﻯ ﺧﻮﺩ،ﺩﺭ &#= 65153;ﻥ ﻣﻠﺎﺣﻈﻪ ﮐﻨﻨ&#= 65194;. ﻭ ﺍﺯ ﺁﻥ ﺑﺪﺗﺮ= ﺑﺎﺯ ﻭﻗﺘﻰ ﺍﺳﺖ.ﮐﻪ = ﺍثرﻯ ﻫﻨﺮﻯ،ﺗﻨﻬﺎ = 5169;ﻴﺎﻥ ﺣﺎﻝ ﻭ ﺳﻤﺒﻠﻬ&= #65166;ﻯ ﺷﺨﺼﻰ ﻫﻨﺮﻣﻨ&#= 65194; ﺑﺎﺷﺪ، ﻭ ﺩﺭ ﺩ&= #65267;ﮕﺮﺍﻥ ﺳﻤﺒﻮﻟﻬﺎﻯ ﻫ&#= 65256;ﺮﻯ ﻋﺎﻡ ﻭﺟﻮﺩ ﻧﺪ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ. ﺩﺭﺳﺖ ﻫ= ﻤﺎﻥ ﮐﺎﺭ ﺭﻭﺍﻥ ﮐﺎ&= #65261;ﺍﻥ ﺍﺳﺖ.ﮐﻪ ﺍثر ﻫ&#= 65256;ﺮﻯ ﺭﺍ ﺑﺮﺍﻯ ﻣﻄﺎ&= #65247;ﻌﻪ ﻭ ﻣﻌﺎﻟﺠﻪ ﻧﻔ&= #1587; ﻭ ﺭﻭﺍﻥ ﺁﻥ ﻫﻨ= ﺮﻣﻨﺪ ﺑﻴﻤﺎﺭ ﺭﺍ ﺑﺮ&= #65197;ﺳﻰ ﻣﻴﮑﻨﻨﺪ. ﺍﻳﻨ&= #65184;ﺎ ﻫﻨﺮ ﺩﺭ ﺣﻀﻴﺾ = ﻣﻌﻨﻰ ﻭ ﺳﻘﻮﻁ ﺧﻮﺩ ﺍ= ﻓﺘﺎﺩﻩ ﺍﺳﺖ. ﺩﻳﮕﺮﺍﻥ = ﺁثاﺭ ﺟﺎﻭﻳﺪﺍﻥ ﻫﻨ&#= 65198;ﻣﻨﺪﺍﻥ ﺑﺰﺭﮒ ﺗﺎﺭﻳﺨ&#= 65264;،ﺩﺭ ﻫﻨﺮ ﺩﻳﺪﻩ ﻧﻤ&= #65268;ﺸﻮﺩ. ﺗﺎ ﺗﻤﺎس ﻧﺎﻇ&#= 65198;ﺍﻥ ﺭﺍ ﺑﺎﻧﺪﻳﺸﻪ &= #65261;ﺗﺄﻣّﻞ ﻭ ﻋﺒﺮﺕ ﮔﻴﺮﻯ = ﻭ ﻫﺸﺪﺍﺭ ﮔﻴﺮﻯ &= #65261;ﺍﺩﺍﺭ ﮐﻨﺪ . ﺁﻥ ﻫﻨﺮ ᥾= 1; ﺗﺎﺑﻠﻮﻯ ﭼﻴﻨﻰ ﻧﻴﺴﺖ،= 4400;ﻪ ﺣﺎﻟﺖ ﺧﻠﺴﻪ ﻭ = ﺣﺎﻝ ﻳﺎﺑﻰ ﺑﻬﻤﻪ ﺩ&= #65203;ﺖ ﺑﺪﻫﺪ.ﻭ ﻳﺎ ﺁث&= #1575;ﺭ ﻣﻴﮑﻠﺎﻧﮋ ﻧﻴ&#= 65204;ﺖ، ﮐﻪ ﺗﻤﺎﺷﺎﭼﻰ &= #65197;ﺍ ﺑﺴﻌﺎﺩت ﺸﻬﻮ= 5193;ﻯ،ﻭ ﺍﺩﺍﻣﻪ ﺗﮑﺎﻣ&#= 65246; ﺍﻟﻬﻰ ﻭﺍﺩﺍﺭ &= #65251;ﻴﮑﺮﺩ. ﺑﻠﮑﻪ ﺁﻧﭽﻪ ﻣ&= #65166;ﻧﺪﻩ ﺗﻌﺒﻴﺮﻯ ﺍﺯ ﻧ&= #65236;س ﺁﺷﻔﺘﻪ ﻭ ﺑﻴﻤ&= #65166;ﺭﻯ ﺑﻨﺎﻡ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﺳﺖ.ﮐﻪ ﺯﻳﺮ ﭼ= ﺸﻢ ﺭﻭﺍﻥ ﮐﺎﻭ ﻣﻌ&= #65166;ﻟﺞ ﺍﻭ ﺩﺍﺭﺍﻯ ﺍﺭ&= #65199;ﺷﻰ ﺑﺎﺷﺪ . ﺩﺭﺳﺖ ﻣ= ;ﺎﻧﻨﺪ ﻧﻘّﺎشی ﮐﻮﺩʌ= 41;،ﮐﻪ ﺗﻨﻬﺎ ﺍﺣﻮﺍﻝ &= #65191;ﻮﺩﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ&#= 1548;ﻭ ﺩﺭ ﺩﻳﮕﺮﺍﻥ ﺍ&= #65187;ﻮﺍﻝ ﺳﺎﺯﻯ ﻧﻤﻰ ﮐﻨ&= #65194;. ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﺳ&= #65240;ﻮﻁ ﻫﻨﺮﻯ،ﻏﻴﺮ ﻗ= 5166;ﺑﻞ ﺗﺮﻣﻴﻢ ﻭ ﻣﻌﺎ&= #65247;ﺠﻪ ﻭ ﻧﺠﺎﺕ ﻧﻴﺴﺖ.= ﺯﻳﺮﺍ ﻓﺼﻞ ﻧﻮﻋﻰ ﺁﻥ = ﺟﺎﻣﻌﻪ ﺳﺘﺎﻳﺶ ﮔﺮ ﺍﻳ&= #65254; ﺟﻨﻮﻥ ﮐﻮﺑﻴﺴ&#= 65250;،ﺁﻧﻘﺪﺭ ﻗﻬﻘﺮﺍﺋﻰ ﻭ ﻣ&= #65166;ﺩﻯ ﺷﺪه اﻧﺪ،ﮐﻪ A= 259;ﻤﺎﻥ ﻫﻨﺮ ﻧﻴﺰ ﺑﺮﺍ&= #65267;ﺶ ﺯﻳﺎﺩﻯ ﺍﺳﺖ . ﻭ= ;ﻟﻰ ﺍﮔﺮ ﻓﺼﻞ ﺟﺪﻳ&= #65194; ﻧﻮﻋﻰ ﺩﺭ ﺟﺎم&#= 1593;ه ای ﭘﻴﺪﺍ ﺷﺪ ﻭ &= #65169;ﺮﻭﺍﺟﻰ ﺭﺳﻴﺪ ﺑﺮﺍﻯ ﺧ&= #65262;ﺩ ﻫﻨﺮ ﻭ ﻫﻨﺮﻣﻨ&= #65194;ﺍﻧﻬﺪﺍﺭﺩ ﻭ ﺳﺘﺎﻳﺶ ﮔﺮﺍ&= #65253; ﺁﻧﻬﻢ ﺍﻫﻞ ﻣﻌ&= #65256;ﻰ،ﻭﮐﺎﻣﻠﺎʌ= 53; ﻭ ﺳﺎﻟﮑﺎﻥ ﻭ ﻣ= ﺴﺘﻌﺪﺍﻥ ﺳﻠﻮﻙ ﺁﻥ ﻗﻮﻡ = ﻫﺴﺘﻨﺪ. ﭼﺮﺍ ﺑﻤﻘﺎﻭﻣ&#= 65174; ﻣﻰ ﭘﺮﺩﺍﺯﻳﻢ&#= 1548;ﻭﺩﺭ ﺻﺪﺩ ﻣﻌﺎﻟﺠﻪ &= #65165;ﻭﺿﺎﻉ ﻭ ﺟﻠﻮﮔﻴﺮﻯ ﻫ&= #65204;ﺘﻴﻢ. ﺑﺎﻳﺪ ﻭﺟﻮﺩ ﺧ&= #65262;ﺩﺭﺍ ﺩﮔﺮﮔﻮﻥ ﮐﻨﻴ&#= 65250;.ﻭ ﺑﮑﻤﺎﻝ ﻭ ﻧﺠﺎ&= #65173; ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ ﺑ= ﺮﺗﺮﻯ ﺩﺭ ﺭﻭﺡ ﺑﺮﺳﻴ&= #65250; . ﻫﻢ ﺧﻮﺩﻣﺎﻥ ﺩ= ;ﺍﺭﺍﻯ ﺁﻥ ﻫﻨﺮ،ﻭﻭﺿ= 5226; ﺍﻳﺪﺁﻝ ﺭﺍ ﺧﻮ&= #65165;ﻫﻴﻢ ﺩﺍﺷﺖ،ﻭ ﻫﻢ ﺑ&#= 65166;ﺣﻴﺎﻯ ﻫﻨﺮ ﻭ ﺗﻤﺪﻥ ﻭ= ﻓﺮﻫﻨﮓ ﮐﻤک ﻤﻴﮑﻨﻴﻢ. &= #65207;ﺎﻳﺪ ﮐﺎﻣﻠﺎﻥ ﻭﺍﺻ&#= 65246; ﻫﺮ ﻗﻮﻡ،ﺗﻨﻬ= 5166;ﺻﻠﺎﺣﻴّﺖ ﺩﺍﺭﺍنی ﻫﺴﺘA= 256;ﺪ،ﮐﻪ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65154;ﻧﻬﺎ ﮐﻤﻚﺍﺧﻠﺎﻗﻰ &#= 65261; ﺗﺮﻣﻴﻢ ﺑﮑﻨﻨ&#= 65194;. ﻳﻌﻨﻰ ﺁﻧﻬﺎ ﺭ&= #65165; ﻫﺸﺪﺍﺭ ﺑﺪﻫﻨ&#= 65194; ﮐﻪ ﺑﻄﺒﻴﻌﺖ ﺑ&= #65166;ﺯ ﮔﺮﺩﻧﺪ. ﻭﺑﻤﺴ&= #65268;ﺮ ﻃﺒﻴﻌﻰ ﺍﻟﻬﻰ &= #65193;ﺭ ﺳﻠﻮﻙ ﻭ ﺗﮑﺎﻣ&= #65246; ﭘﻴﻮﻧﺪﻧﺪ . ﺑﺨ= ﻮﺩ ﺑﻴﺎﻳﻨﺪ ﻭ ﺍﺯ&= #65197;ﺍﻩ ﺭﻓﺘﻪ ﻫﺎ ﭼﻴﺰ&= #65263; ﺑﻴﺎﻣﻮﺯﻧﺪ،A= 261; ﺧﻮﺩﺭﺍ ﺍﺯ ﻧﻮ = ﺑﺴﺎﺯﻧﺪ ﻭ ﺍﺯ ﺳﻄﺤﻰ ﮐﻪ= ﻫﺴﺘﻨﺪ،ﺗﻌﺮ= 5267;ﻒ ﻣﻴﮑﻨﻨﺪ ﻭ ﺑﺤ&= #65240;ﻴﻘﺖ ﺑﺎﺯ ﮔﺮﺩﻧﺪ.ﻭ = ﺩﻳﮕﺮ ﺗﺎﺑﻊ ﻧﻔس ﻫﻮ&#= 65203;ﺮﺍﻥ ﻭ ﺷﻬﻮﺕ ﺭﺍﻥ،&#= 65261; ﺟﺎﻫﻞ ﻭ ﻗﻬّﺎ&#= 65197; ﺭﺍ ﭘﺸﺘﮕﻮﺵ ﻧ&= #65268;ﻨﺪﺍﺯﻧﺪ، ﮐﻪ ﺷﻴﻄﺎﻥ ﺗﺎ = ﻣﺎﺭﺍ ﺑﭙﺎﻯ ﻧﻴﺴﺘﻰ &= #65255;ﺒﺮﺩ، ﺭﻫﺎﻳﻤﺎﻥ ﻧﻤ&#= 65264; ﮐﻨﺪ.<o:p></o:p> ﻫﻨﺮ ᥾= 7;ﻚ ﻧﻮﻉ ﺗﻌﺒﻴﺮ ﻭ = ﺑﻴﺎﻥ،ﺍﺯ ﺗﺠﻠّﻴﺎﺕ ﻣﻌ= 5256;ﻮﻯ ﻭ ﺍﻓﮑﺎﺭ ﺍﻧﺴ&= #65166;ﻧﻰ ﺍﺳﺖ. ﭼﻪ ﺑﻴﻤﺎ= ﺭ ﮔﻮﻧﻪ ﺁﻥ،ﻭ ﭼ&#= 65258; ﺳﺎﻟﻢ ﮔﻮﻧﻪ ﺭ&= #65261;ﺡ ﺍﻧﺴﺎﻥ ﺯﻧﺪﻩ&#= 1548;ﺩﺭ ﻫﺮ ﻣﻘﺎﻣﻰ ﮐﻪ = ﺑﺎﺷﺪ،ﺑﺮﺣﺴA= 168; ﻣﻘﺎﻣﻰ که هستند ﻭﺑﺮﺣﺴ= ;ﺐ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﻭ ﻋﻘﻞ ﻣﺮﺑﻮﻃ&= #65258;،ﺍثاﺭﻯ ﺑﺮﻭﺯ ﻣﻴﺪﻫﺪ &= #64400;ﻪ ﻫﻨﺮ ﻭﻓﺮﻫﻨﮓ &= #65255;ﺎﻡ ﺩﺍﺭﺩ.ﻭ ﺗﺎﺑﻊ = ﻭ ﺍﻧﻌﮑﺎﺳﻰ ﺍﺯ &= #65153;ﻥ ﻣﻘﺎﻡ ﻣﻌﻨﻮﻯ &= #65261; ﺭﻭﺣﻰ ﻓﺼﻞ ﻧﻮ&= #65227;ﻰ، ﻭ ﻣﻘﺎﻡ ﺻﺎﺣﺒ&= #65206;،ﻭﻧﻴﺰ ﺑﻴﺎﻥ ﮐﻨﻨﺪع= 604;ّت ﺟﺎﺫﺑﻪ ﻳﺎ ﻧﻔ&= #65198;ﺕ ﺗﻤﺎﺷﺎﭼﻴﺎﻥ &#= 65267;ﺎ ﺷﻨﻮﻧﺪﮔﺎﻥ ﺍ&#= 65203;ﺖ. ﻫﻨﺮ ﺑﺪﻭﻥ ﻋﻘ&= #65246; ﻭﻣﻘﺎﻡ ﺗﮑﺎﻣ&#= 65248;ﻰ ﺭﻭﺣﻰ ﺩﺭﺣﺎﻝ &= #65175;ﻐﻴﻴﺮ ﻣﻤﮑﻦ ﻧﻴﺴﺖ ﻣ&= #64405;ﺮ ﺩﺭ ﻫﻨﺮ ﻃﺒﻴﻌ&= #65174; ﻳﺎ ﺁﻥ ﻃﺒﻴﻌﺖ&= #1548;ﻳﺎ ﺁﻥ ﻫﻨﺮ ﺯﺑﺎﻧ&= #65264; ﻭ ﻣﻌﺎﻧﻰ،ﮐﻪ &#= 65251;ﺎ ﺑﺮ ﺁن ﻤﻴﮕﺬﺍ&#= 65197;ﻳﻢ.ﭼﻨﺪﻯ ﺍﺯ= ﺍﺻﻮﻝ= ; ﻭ ﺍﺣﮑﺎﻡ ﺯﺑﺎﻧ&#= 65264; ﺩﺭ ﺁﻥ ﻭﺟﻮﺩ ﺩ= ﺍﺭﺩ. ﻣﺎ ﮐﻪ ﺗﻌﺎﻟﻰ = ﺟﺴته اﻳﻢ،ﺑﺮﺣﺴﺐ A= 251;ﻘﺎﻡ ﺧﻮﺩﻣﺎﻥ ﺑﺰﻳ&#= 65170;ﺎﺋﻰ ﺗﺠﻠّﻴﺎﺕ ﻫﻨ= 5198;ﻯ ﻣﻌﻨﻰ ﻣﻴﺪﻫﻴ&#= 65250;.ﻳﮑﻰ ﮐﻮﻫﺴﺎﺭ ﺭﺍ ﺯ&= #65267;ﺒﺎ ﻣﻴﺒﺎﺷﺪ، ﻭﻳ= 4401;ﻰ ﺻﺤﺮﺍﻯ ﺑﺮﻫﻮ&#= 65173; ﻭ ﻳﮑﻨﻮﺍﺧﺖ<sp= an dir=3DLTR> </spa= n>ﺭﺍ،ﻭ ﻳﮑﻰ ʌ= 59;ﺮ ﺩﻭ ﺭﺍ،ﻭ ﻳﮑﻰ &= #65259;ﻢ ﻫﻴﭻ ﮐﺪﺍﻡ ﺭﺍ.= ﺯﻳﺮﺍ ﻫﺮ ﮐﺪﺍﻡ ﺩﺭ ﻣ= ﻘﺎﻣﻰ ﻭ ﺍﺻﻞ ﻧﻮﻋﻰ ﻭ= ﻋﻘﻠﻰ ﻭ ﺣﺎﻟﻰ ﻭ ﻋﺎﻟ= ﻤﻰ ﻭﺟﻮﺩﻯ ﺧﺎﺹ ﺧ&= #65262;ﺩﻫﺴﺘﻨﺪ. ﻫﻨﺮﻣﻨﺪ ﺍﮔﺮ &= #65153;ﮔﺎﻫﺎﻧﻪ ﺍﺣﺴﺎس ﺩﺍﺷﺘ= 5258; ﺑﺎﺷﺪ،ﺑﻴﺸﺘA= 198; ﻣﻠﺎﺣﻈﻪ ﺣﺎﻝ &= #65193;ﻳﮕﺮﺍﻥ ﺭﺍ ﻣﻴﮑﻨﺪ،ﮐ= 5258; ﻧﺎﻇﺮ ﺍثرﻫﻨA= 198;ﻯ ﺍﻭ ﺧﻮﺍﻫﻨﺪ ﺑ&= #65262;ﺩ. ﻭ ﻫﺮﭼﻪ ﻧﺎ ﺧﻮ= ﺩﺁﮔﺎﻩ ﻫﻨﺮﻧﻤﺎﺋﻰ ﮐ&#= 65256;ﺪ،ﺗﻨﻬﺎ ﺑﻴﺎﻥ ﺣﺎﻝ ﺧﻮ&= #65193; ﻣﻴﭙﺮﺩﺍﺯﺩ، = 5261;ﮐﺎﺭ ﺭﺍ ﺑﻬﺘﺮ ﺑﻤﻘ&= #65212;ﻮﺩ ﺍﻳﺪﺁﻟﺶ ﺭﺳﺎ&#= 65255;ﺪﻩ ﺍﺳﺖ. ﮐﺎﻣﻠﺎﻥ = ﻫﻨﺮﻣﻨﺪ ﺷﺪﻩ ﺩﺭ ﮐﺎﺭ ﺧ= ﻮﺩ،ﻫﺪﻑ ﻣﻘﺪّس ﻮﺍﻳﺪA= 153;ﻝ ﻭ ﺍﺑﺪﻯ ﺭﺍ ﺩﺭ= ﻧﻈﺮ ﺩﺍﺭﻧﺪ.ﻧﺴﻠﻬ&#= 65166;ﻯﻓﺮﺩﺍ ﺭﺍ ﻫﻢ ﻣﻠﺎﺣﻈ&= #65258; ﻣﻴﮑﻨﻨﺪ. ﺗﻤﺎ&= #65249; ﺁﺭﻣﺎﻧﻬﺎ ﺭﺍ &= #65193;ﺭ ﺁﺭﻣﺎﻧﻰ ﺑﺮﺗ&#= 65198;ﻯ ﻭ ﺍﻟﻬﻰ ﻗﺮﺍﺭ&= #65251;ﻰ ﺩﻫﺪ. ﻭﺑﺎﻟﺄﺧ&= #65198;ه هماﻥ ﺯﻣﺎﻥ ﺗA= 188;ت ﺘﺄثیر ﻫﻨﺮ ﺍA= 267;ﻦ ﮐﺎﻣﻞ ﺧﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ. ﺯﻳﺮﺍ ﻫﻨ= ﺮﻣﻨﺪ ﻣﻨﺪ ﮐﺎﻣﻞ ﻭﺍ&= #65211;ﻞ،ﻫﺪﻓﻰ ﺟﺰ ﻏﺎﻳت اﻟﻬ= 5264;،ﻭ ﺗﺤﺮﻳﻚ ﺍﻣﺮﺳ&#= 65248;ﻮﻙ ﺍﻟﻬﻰ ﺩﺭ ﺩﻳﮕ&= #65198;ﺍﻥ،ﻓﺮﻳﺎﺩʌ= 63; ﻧﺪﺍﺭﺩ ﻭ ﺍﺯ ﻏ= ﺎﻳﺎﺕ ﻓﺮﺍﻣﻮﺵ ﺷﺪﻩ&#= 1548;ﻭ ﺍﺣﻴﺎﻯ ﺳﻤﺒﻮ&#= 65247;ﻬﺎﻯ ﺳﻨّﺘﻰ،ﺑﺎ ﺑA= 166;ﺭﺯﺷﻬﺎﻯ ﻣﺎﺩﻯ ﺷﺪﻩ ﺩﺭ = ﺁﻣﺪه اﻧﺪ ﻭ ﻫﺪﻑ ﺩﻳ&= #64405;ﺮﻯ ﻧﺪﺍﺭﺩ. ﺍﻳﻨﮑ&= #65258; ﺑﺎﻳﺪ ﻣﺤﻴﻄﻰ &= #65169;ﺎﺷﺪ،ﺗﺎ ﻫﻨﺮﻯ ﺷﮑﻔﺘﻪ &= #65207;ﻮﺩ،ﺣﺮﻑ ﻗﺎﻃﻌﻰ &#= 65255;ﻴﺴﺖ. ﻫﺮﻫﻨﺮﻯ ﺩﺭﻫ&#= 65198;ﺳﻄﺤﻰ ﻭ ﻣﻘﺎﻣﻰ،ﻭﺩ= 5197; ﻫﺮ ﺩﺭﺟﻪ،ﺍﻭ= 5245; ﺑﺮﺍﻯ ﺩﻝ ﻫﻨﺮ&= #65251;ﻨﺪ ﺍﺳﺖ. ﻭ ﺩﺭ ﺩﺭﺟ= ;ﻪ ﺩﻭﻡ ﺑﺮﺍﻯ ﮔﺮ&= #65261;ﻫﻰ، ﻫﻢ ﺳﻄﺢ ﻭ ﻫﻢ ﺣ= ;ﺎﻝ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺍﺯ ﺍﻭ ﺳﺘﺎﻳﺶ = ﻣﻴﮑﻨﻨﺪ. ﻭ ﻫﻨﺮ ﮐﺎﻣﻠﺎ&= #65253; ﻫﻢ ﺑﺮﺍﻯ ﺩﻝ ﺧ= ﻮﺩ،ﻭﺑﺮﺍﻯ ﻫﻤﻄﺮﺍﺯﺍﻥ ﻣ&#= 65228;ﻨﻮﻯ ﺧﻮﺩ، ﻭ ﻫﻢ ﺑﺮ&= #65165;ﻯ ﺁﻳﻨﺪﮔﺎﻥ ﺑﺎ&#= 65267;ﻦ ﺍﺣﻮﺍﻝ،ﻭ ﺧﻠ= 5166;ﺻﻪ ﺑﺮﺍﻯ ﺣﻘﻴﻘﺖ &= #65261;ﺭﺍﻩ </spa= n>ﺧﺪﺍ ﻫﻨﺮ ﻧA= 252;ﺎﺋﻰ ﻣﻴﮑﻨﺪ . ﺍﻟﺒﺘ= ﻪ ﻣﺴﺄﻟﻪ ﺗﮑﻨﻴ&#= 65242; ﻫﻨﺮ ﺑﺮﺍﻯ ﻫﻨ&= #65198;ﻣﮑﻨﺪ ﻫﺴﺖ.ﻭﻟﻰ ﺍﻳﻦ = ﻓﻘﻂ ﮐﺎﻣﻠﺎﻥ ﻭﺍﺻ&#= 65248;ﺎﻥ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺩ= 5197;ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺍﮔﺮ ﺑﺨ&= #65262;ﺍﻫﻨﺪ، ﺗﻌﺒﻴﺮﻯ ﻫﻨﺮ&#= 65263; ﺍﺯﺍﺣﻮﺍﻝ ﺧﻮ&#= 65193; ﺑﮑﻨﻨﺪ،ﺑﺎﻳA= 194; ﻭﺳﺎﺋﻞ ﮐﺎﺭﺭ&#= 65165; ﺁﻣﺎﺩﻩ ،ﻭ ﺗﻌ&#= 65248;ﻴﻢ ﻟﺎﺯﻡ ﺭﺍ ﻳﺎﻓ&= #65176;ﻪ،ﻭ ﺭﻭﺷﻬﺎﻯ ﺗﺮﻭ&#= 65267;ﺞ ﻫﻨﺮ،ﻭ ﺍﻧﺘﻘ= 5166;ﻝ ﺁﻧﺮﺍ ﺑﺪﻳﮕﺮ&#= 65165;ﻥﺁﻣﻮﺯﺵ ﺑﮕﻴﺮﻧﺪ. ﻫﻨﺮ&= #65251;ﻨﺪﻯ ﮐﻪ ﻫﻨﻮﺯ ﺑﮑﻤ&= #65166;ل اﻟﻬﻰ ﺧﻮﺩ ﻧﺮ&#= 65203;ﻴﺪﻩ،ﺗﻨﻬﺎ ﻭﺭﺯﻳﺪه ﺪﺭﮐ= 5166;ﺭ ﺑﺮﺩ ﻭﺳﺎﺋﻞ ﻫ&= #65256;ﺮﻯ ﺍﺳﺖ.ﻭ ﺩﺍﺭﺩ ﺗ= ﻌﺒﻴﺮﻯ ﻧﺎﻗﺺ ﺍﺯ= ;ﺣﺎﻝ ﻭ ﺁﻟﻮﺩﮔﻰ ﻧﻔ&= #1587; ﺧﻮﺩﺭﺍﺑﻴﺎﻥ &#= 65251;ﻴﮑﻨﺪ.ﮐﻪ ﺗﻨﻬﺎ ﺑﺪﺭﺩ ﺭ&= #65261;ﺍﻥ ﮐﺎﻭ ﻭﻣﻌﺎﻟﺠ&#= 65258; ﺍﻭ ﻣﻴﺨﻮﺭﺩ.ﻭ = ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﺟﺰ ﻭ&= #65169;ﺎﻯ ﺟﻨﻮﻥ ﻣﻨﺘﺸﺮ &= #64400;ﺮﺩﻥ ﻧﻴﺴﺖ. ﺁﻧﻬﺎﻯ = ﻣﺮﺩه ﺭﺍ ﺩﺭ ﮔﻮﺩﺍﻝ = ﺧﻮﺩ ﺟﻤﻊ ﺁﻭﺭﻯ= ; ﻣﻴﮑﻨﺪ، ﻭ ﮐﻮﺭ ﮐﻮﺭ ﺭﺍ= ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. ﻧﻪ ﺗﻌ= ﻠﻴﻢ ﻭ ﻫﺪﺍﻳﺖ،ﻭ ﺭ&#= 65259;ﺒﺮﻯ ﻫﻨﺮﻯ ﻭ ﻓﮑﺮﻯ = ﺩﻳﮕﺮﺍﻥ ﺭﺍ. ﻫﻨﺮ ﻧﻴﺰ ﻣ= ;ﺤﻴﻂ ﻣﺎﺩﻯ،ﺑﺮﺍﻯ = 5227;ﺮﺿﻪ ﺷﺪن ﻮ ﺍﻧﺘﺸﺎ&#= 65197; ﻭﮔﻮﻳﺎﺋﻰ ﻣﻴ&#= 65192;ﻮﺍﻫﺪ ﮐﻪ ﺩﺭ ﻫﺮ ﺯﻣﺎ= ﻥ </spa= n>ﺑﺮﺍﻯ ﻫﺮﻧʌ= 62;ﻉ ﻫﻨﺮ،ﻭﻫﺮ ﺳﻄ= 5186; ﺗﮑﺎﻣﻠﻰ،ﭘﻴA= 198;ﻭﺍﻥ ﻭ ﻋﻠﺎﻗﻤﻨﺪﺍ&#= 65253; ﺁﻥ ﻫﺴﺘﻨﺪ.ﻭﻟ&= #65264; ﻣﺤﻴﻂ ﺩﺭﻭﻧﻰ &= #65191;ﺎﺹ ﻧﻴﺰ ﺑﺮﺍﻯ ﻫﻨ&= #65198;ﻣﻨﺪ ﻟﺎﺯﻡ ﺍﺳﺖ،ﮐ= 5258; ﺑﺘﻮﺍﻧﺪ ﺍﺣﻮ&#= 65165;ﻝ ﺧﻮﺩﺭﺍ ﺑﻴﺎﻥ &= #64400;ﻨﺪ. ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺍ= ﻳﻦ ﻫﻨﺮﻣﻨﺪ ﮐﺎﻣ&#= 65246; ﻭﺍﺻﻞ،ﺷﺎﻫﺪ = 5239;ﺎﺋﻢ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65207;ﺪ. ﮐﻪ ﺍﺯ ﺁﺧﺮﻳﻦ = ﻫﺪﻓﻬﺎ ﻭ ﺁﺧﺮﻳﻦ ﺁﺭﻣ&= #65166;ﻧﻬﺎ،ﻭ ﻏﺎﻳﺎﺕ ﺍﻟﻬﻰ &= #65193;ﺭ ﻫﻨﺮ ﺧﻮﺩ ﮔﻔﺘ&= #64405;ﻮ ﮐﻨﺪ. ﺁﻣﺎﺩﻩ ﺷ= ﺪﻥ ﻓﻨّﻰ ﻭ ﺁﻣﻮﺯ&#= 65205; ﻫﻨﺮﻯ،ﻭ ﺗﺄﻣ= 5268;ﻦ ﻭﺳﺎﺋﻞ ﮐﺎﺭ، &#= 65169;ﺮﺍﻯ ﻣﺴﺘﻌﺪ ﺑﺮﻭﺯ &= #65259;ﻨﺮ ﺳﺎﺩﻩ ﺍﺳﺖ.ﻭ ﻣ= ﻴﺘﻮﺍﻧﺪ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﺍ= ﺯ ﻫﺮ ﻭﺳﻴﻠﻪ ﮐﻪ = ﻣﻴﺴّﺮ ﺑﻮﺩ ﺍﺳﺘﻔﺎﺩ&#= 65257; ﮐﻨﺪ. ﺑﺎ ﮐﻤﻰ ﺗ= ;ﮑﺮﺍﺭ ﻭﺗﻤﺮﻳﻦ، ﻫﻤ= 5166;ﻥ ﻫﻨﺮ ﺭﺍ ﺑﺎﻭﺝ<= /span> </spa= n>ﺧﻮﺩﻣﻴﺮﺳᥴ= 6;ﻧﺪ.ﻭ ﺩﻧﻴﺎﻯ ﻣﺎﺩﻯ &= #65169;ﺮ ﺣﺴﺐ ﺗﮑﺎﻣﻠﺎ&#= 65173; ﻃﺒﻴﻌﻰ &#= 65255;ﻮع ﺒﺸﺮﻯﻭﺗﮑﺎﻣ= 5246; ﺗﮑﻨﻴﮑﻰ ﻭﻋﻠ&#= 65252;ﻰ ﺑﺸﺮ،ﻭﺳﺎﺋﻞ = 5183;ﺪﻳﺪﻯ ﺑﺮﺍﻯ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ ﺯﻣﺎﻥ ﺧﻮﺩ ﺁﻣ&= #65166;ﺩﻩ ﻣﻴﮑﻨﻨﺪ. ﻭﻟﻰ = ﻭﻗﺘﻰ ﺑﺮﻭﺯ ﻫﻨﺮﻯ ﺁ&= #65251;ﺎﺩﻩ ﺷﺪ، ﻫﺮﮔﺰ ﮐﻤ&#= 65170;ﻮﺩ </spa= n>ﻭﺳﺎﺋﻞ ﻣﻬʌ= 50; ﻧﻴﺴﺖ ﺑﺎ ﻫﺮ ﺧﺎﺭﻭﺧ&= #65166;ﺷﺎﮐﻰ، ﻭ ﻫﺮﺳﺎﺯ ﻭ ﻗﻠ= ﻤﻰ ﮐﻪ ﺷﺪ،ﻫﻨﺮ ﺭ&#= 65165; ﺑﺮﻭﺯ ﻣﻴﺪﻫﺪ.&= #65261; ﻣﺴﺄﻟﻪ ﺗﻬﻴﻪ &= #65219;ﺮﺡ ﻭ ﺗﺼﻤﻴﻢ ﻭ ﺗﮑ= ﻤﻴﻞ ﻳﻚ ﺳﺒﻚ ﻳﺎ ﻳﻚ= ﺃثر ﻫﻨﺮﻯ ﭼﻴﺰ ﻣﺨ&= #65176;ﺼﺮﻯ ﺍﺳﺖ،ﮐﻪ ﻫﻨﺮ= 5251;ﻨﺪ ﺑﻨﺎﻡ ﺗﺠﺮبه = 5176;ﮑﻨﻴﮑﻰ ﺧﻴﻠﻰ ﺯﻭﺩ ﺁﻧ&= #65198;ﺍ ﺣﻞ ﻣﻴﮑﻨﺪ. ﻣﻬ= ﻢ ﺑﺮﺍﻯ ﻫﻨﺮﻣﻨ&#= 65194;،ﺩﺍﺷﺘﻦ ﻣﻘﺎﻡ ﻋﻘﻞ ﻭ ﺣ= ﺎﻝ ﺑﺮﺗﺮ ﻭ ﻓﺼﻞ ﻧ= ﻮﻋﻰ ﺑﺮﺗﺮ ﺍﺳﺖ.ﺗﺎ = ﺑﺮﺍﻯ ﻫﻤﮕﺎﻥ ﺩﺭ ﻫﻤ&= #65258; ﺟﺎﻫﺎ ﻭ ﻫﻤﻪ ﺯ= ﻣﺎﻧﻬﺎ ﻭ ﻧﺴﻞ ﻫﺎ ﻫﻨﺮ= ﺟﺎﻭﻳﺪﺍﻥ ﺗﻬﻴّﻪ ﻧﻤﺎﻳ= 5194;. ﮐﺎﻣﻠﺎﻥ ﺑﻘﺎ&#= 65163;ﻢ ﺭﺳﻴﺪﻩ،ﺩﺭ ﺳ= 5248;ﻮﻙ ﺍﻟﻬﻰ، ﺑﺮﺗﺮ= 5267;ﻦ ﺷﺎﻳﺴﺘﮕﺎﻥ ﺍ&#= 65267;ﻦ ﮔﻮنه هنر ﺟﺎ᥾= 1;ﻳﺪ ﻫﺴﺘﻨﺪ.ﻭﻟﺬﺍ &= #65235;ﺮﺩﻭﺳﻰ ﻫﻨﺮ ﺭﺍ ﻧﺰﺩ ﺍ= ﻳﺮﺍﻧﻴﺎﻥ ﺁﺭﻳﺎﺷﺪﻩ می= 83;ﺍﻧﺪ ﻭ ﺑس. ﺍﻟﺒﺘﻪ ﻫ= ﻨﺮ ﺭﺍﻳﺞ ﻭ ﻣﻘﺒﻮ&= #65245; ﺍﮐثرﻳّﺖ ﻫﻨʋ= 98; ﺯﻣﺎﻧﻪ ﺍﺳﺖ . ﺯﻳﺮﺍ </spa= n>ﻫﻨﺮ ﻣﻄﻠﻮʋ= 67; ﻓﺼﻞﻧﻮﻋﻰ ﺭﺍﻳﺞ ﺍﻣﺮﻭﺯ &= #65267;ﻚ ﻗﻮﻡ ﺍﺳﺖ. ﻫﻢ ﺍ= ;ﻳﻦ ﻭﺿﻊ ﺗﮑﺎﻣﻠﻰ &= #65239;ﻮﻡ ﻭﻫﻢ ﻧﺪﺍئی اA= 199; ﻫﻨﺮﻣﻨﺪ، ﮐﻪ &#= 65169;ﺎﺯ ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ،ﺗﺎ ﺑﺮﺣ= 5204;ﺐ ﻋﻘﻞ ﻭ ﺳﻠﻴﻘﻪ = ﻫﻤﺎﻥ ﻣﺮﺩﻡ،ﻫﺸﺪﺍA= 197; ﻭﺍﺧﻄﺎﺭﻫﺎﻯ &#= 65165;ﺯﻟﻰ ﺍﺑﺪﻯ ﺍﻟﻬﻰ ﺭ&= #65165; ﺑﺪﻫﺪ. ﻭ ﺑﻨﺤﻮ= ﻯ ﺗﺎﺭﻳﺦ ﻣﺎﺩﻯ &= #65261;ﻣﻌﻨﻮﻯ ﻳﻚ ﻧﻮﻉ ﺭﺍ ﻧﻴ= ﺰ،ﺩﺭ ﺍﻳﻦ ﻫﻨﺮ ﺧﻮﺍ&= #65259;ﻴﻢ ﻳﺎﻓﺖ.ﭼﻪ ﺑﻮﺩ&= #65255;ﺪ </spa= n>ﻭ ﭼﻪ ﺷﺪﻧﺪ. &#= 64380;ﻪ ﻫﻨﺮﻫﺎﺋﻰ ﺩﺍ&#= 65207;ﺘﻪ،ﻭ ﺍﻣﺮﻭﺯ ﭼﻪ ﺩﺍ&= #65197;ﻧﺪ. ﮐﻰ ﺑﻮﺩﻧﺪ ﻭ ﺑ= ﮑﺠﺎ ﺭﺳﻴﺪﻧﺪ. ﺑﺘﮑ&= #65166;ﻣﻞ ﻳﺎ ﺑﻘﻬﻘﺮﺍﻯ &= #65183;ﻤﻌﻰ ﺍﻳﻦ ﻗﻮﻡ ﭼﻪ ﺗ= ﻤﺪﻥ ﻭ ﻓﺮﻫﻨﮓ ﻭ ﻓﺼ= ﻞ ﻧﻮﻋﻰ ﺩﺍﺭﺩ،= 5169;ﺴﻘﻮﻁ ﻣﻴﺮﻭﺩ ﻳﺎ ﺑﮑ&= #65252;ﺎﻝ . ﺍﻳﻦ ﻫﻨﺮ ﺍﺳﺖ= ; ﮐﻪ ﺑﻴﺎﻥ ﺩﻳﺎﻟﮑ&#= 65176;ﻴﮑﻰ ﺯﺑﺎﻥ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﺳﺖ. ﻣﻨﻄﻖ ﺭﻭ= ﺯ ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ ﻗ= ﻮﻡ ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﺪ. ﺭﻭﺯﻯ ﺩﺭ= ; ﺍﺭﻭﭘﺎ ﺩﺭ ﻗﺮﻭﻥ ﻭﺳﻄ&= #65264;،ﻫﻨﺮ ﻣﻴﮑﻠﺎﻧﮋ ﻣﻴ&#= 65248;ﻴﻮﻧﻬﺎ ﺭﺍ ﺑﻬﺖ ﺯﺩﻩ ﻣ= ﻴﮑﺮﺩ. ﻭﻋﻮﺍﻃﻒ ﻓﻄﺮ&#= 65263; ﻭ ﺍﻧﺴﺎﻧﻰ ﻭ ﺍ= ﻟﻬﻰ ﺁﻧﻬﺎ ﺭﺍ ﺑﻴﺪ&= #65165;ﺭ ﻣﻴﮑﺮﺩ.ﻭ ﺭﻭﺯ&= #65263; ﺩﻳﮕﺮ ﺩﻳﻮﺍﻧ&#= 65260;ﺎﻯ ﺑﺂثاﺭ ﮐﻮﺑﻴA= 204;ﻢ ﻭ ﻣﺒﻬﻢ ﻭ ﭘﻮﭺ= ﺧﻮﺩ،ﻣﻴﻠﻴﻮ= 5255;ﻬﺎ ﺭﺍ ﺍﺣﻤﻘﺎﻧﻪ &= #65193;ﺭﺣﺎﻟﻴﮑﻪ ﺁﺩﺍﻣس ﺑﺪﻫﺎ= 5253;، ﻭ ﺩﺳﺖ ﺩﺭ ﻧﻘﺎ= ﻁ ﺷﻬﻮﺍﻧﻰ ﻣﺤﺒ&#= 65262;ﺏ ﺩﺍﺭﻧﺪ،ﻣﻠﭻ = 5251;ﻠﭻ ﮐﻨﺎﻥ ﺑﻪ</s= pan> &#= 65169;ﻪ ﮐﻮﺩﮐﺎﻧﻪ ﺳﺮ &= #65251;ﻴﺪﻫﻨﺪ. ﻣﻘﺎﻳﺴﻪ ﺁﻧﻬ&#= 65166; ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ&#= 1548;ﺍﻳﺘﺎﻟﻴﺎ ﻳﺎ ﻏﺮﺏ ﮐﺠﺎ ﺑ= ﻮﺩﻩ ﻭ ﮐﺠﺎ ﺷﺪﻩ. ﺍﻳ= ;ﻦ ﺍﺳﺖ ﮐﻪ ﻣﺪﺭﻧ&= #65268;ﺰﻩ ﺷﺪﻥ ﻫﻨﺮ،ﻳﻌ= 5256;ﻰ ﻣﺎﺩﻯ ﺷﺪﻥ ﻭﮐ&= #65250; ﻣﻌﻨﻰ ﺷﺪﻥ،ﻭ &#= 65255;ﺰﺩﻳﻚ ﺳﻘﻮﻁ ﺑﻴﺸﺘﺮ &= #65259;ﻨﺮ،ﻭ ﺣﺘﻰ ﺳﻘﻮﻁ ﻓﺮ&= #65259;ﻨﮓ ﻭ ﺳﻄﺢ ﺭﺍﻳﺞ ﻓ= ﺼﻞ ﻧﻮﻋﻰ ﺑﺸﺮﻯ ﺁ&= #65253; ﺟﺎﻣﻌﻪ ﺍﺳﺖ.</= p> </= span> ﺑﺮʋ= 97;ﺳﻰ ﻣﺮﺍﺣﻞ ﺳﻘﻮﻁ &= #65267;ﻚ ﻫﻨﺮ ﻣﺎﺩﻯ ﺷﺪ&= #65257; </spa= n>ﺭﻭﺯ ﺍﻓﺰﻭʌ= 53;،ﺁﻧﻄﻮﺭ ﮐﻪ ﻫﺮ ﻏﺮﺏ ﻭﺣ= تی ﺩﺭﺷﺮﻕ ﺑﻮﺩﻩ&#= 1548;ﻭ ﺳﻨّﺖ ﻓﻄﺮﻯ ﻭ&#= 65165;ﻟﻬﻰ ﻭ ﺗﮑﺎﻣﻠﻰ ﺧﻮ&= #65193;ﺭﺍ ﺭﻫﺎ ﮐﺮﺩﻩ ﻣﻴ&= #65268;ﺎﺑﻴﻢ. ﺁثاﺭ ﻭﺗﻌﺒﻴA= 198;ﻯ ﺍﺯ ﺗﻤﺎﻡ ﺗﺤﻮ&= #65247;ﺎﺕ ﺩﻳﮕﺮ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﺭﺍ = ﻣﻠﺎﺣﻈﻪ ﻣﻴﮑﻨﻴﻢ. ﭘﻴﺸ&= #65198;ﻓﺖ ﺗﮑﻨﻮﻟﻮﮊﻯ ﻭ &= #65235;ﻀﺎﺋﻰ،ﻭ ﺍﺯﺩﻳﺎﺩ ﻣﺎﺩ&#= 65259;ﮕﺮﺍﺋﻰ،ﺗﻮ᥻= 9;ﻒ ﺗﮑﺎﻣﻞ ﺍﻧﺴﺎ&#= 65255;ﻰ، ﻭ ﻗﺎﻧﻮﻥ ﻣﻨﺪ&= #65263; ﻭ ﺩﻳﮕﺮ ﺍﺷﮑﺎ&= #65245; ﻗﺎﻟﺒﻰ ﺯﻧﺪﮔ&#= 65264;،ﻭﺳﻌﺖ ﺗﺤﺮﻳﻚ ﺷﻬﻮﺍ&#= 65255;ﻰ،ﻭﮐﻢ ﺷﺪﻥ ﻧﻮﺍﺯﺵ ﺩ&= #65247;ﻬﺎﻯ ﺷﮑﺴﺘﻪ ﻭ ﺍﺳﻴ&= #65198;ﺍﻥ ﺩﻧﻴﺎﻯ ﻣﺎﺩﻯ .= ﺟﻬﺎﻥ ﺑﻴﻨﻰ ﻫﺎﻯ ﺟﺪ&= #65267;ﺪﻯ ﮐﻪ ﭘﻴﺪﺍ ﺷﺪﻩ&= #1548;ﺧﻮﺩ ﻏﺮﺏ ﺭﺍ ﻣﺘﺮﺩ&= #65193; ﮐﺮﺩﻩ.ﺩﺭ ﻓﻴﺰ&= #65267;ﻚ ﻧﻮﻳﻦ ﺍﺟﺰاء = 5175;ﺤﺖ ﺃﺗﻢ،ﺍﺯ ﻗﻮﺍ= 5255;ﻴﻦ ﮐﻠﺎﺳﻴﻚ ﻓﻴﺰ&#= 65267;ﻚ ﺳﺮ ﺑﺎﺯ ﻣﻴﺰﻧ&= #65194;.ﻭ ﺍﺻﻞ ﻋﺪﻡ ﻗﻄﻌ&= #65268;ّﺖ ﻭ ﺣﺘﻤﻴّﺖ ﺩﺭ &= #65255;ﻈﺮیه ﺪﻳﺘﺮﻣﻴﻨﻴﺰ= 5249; ﻧﺴﺒﻴّﺖ ﺍﻧﺸ= 5176;ﻦ ﺁﻣﺪﻩ،ﻭ ﻋﻠﻴ= 617;ﺖ ﺟﺪﻳﺪ ﺁﻣﺎﺭﻯ &= #65251;ﻄﺮﺡ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ. = ﻭﻣﺎﺩﻩ ﺑﺎﺯ ﻭﺿﻌﻰ ﻏﺎ&= #65251;ﺾ ﺗﺮ ﺍﺯ ﺳﺎﺑﻖ ﻳ= ﺎﻓﺘﻪ. ﻓﺮﻭﻳﺪ ﻧﻴﺰ ﺍ&= #65199; ﻣﮑﺎﻧﻴﺰﻡ ﺟﺪ&#= 65267;ﺪﻯ ﺩﺭ ﻧﺎ ﺁﮔﺎﻫﻰ = ﻣﻴﮕﻮﻳﺪ.ﻭ ﻳﻮﻧﮓ ﺑﻨﺎ ﺁﮔ&= #65166;ﻫﻰ ﺟﻤﻌﻰ ﻭ ﻋﻘﻞ ﺟ= ﻤﻌﻰ ﺭﺳﻴﺪﻩ،ﻭ ﺍﺯ</s= pan> </spa= n>ﺻﻮﺭﺗﻬﺎﻯ(ʌ= 03;ﻤﺒﻮﻟﻴﻚ ﺍﺯﻟﻰ)ﻭ ﻃﺒﻴﻌ&= #65264; ﺩﺭ ﺑﺸﺮ ﻳﺎﺩ ﮐ= ﻨﺪ.ﻧﻮﻋﻰ ﺍﻋﺘﺮﺍﻑ ﻋﻠﻤ&#= 65264; ﺍﺯ ﭘﻴﺸﻴﻨﻰ ﺃ&= #65199;ﻟﻰ ﻭ ﺗﻘﺪﻳﺮﺍﻟﻬ&#= 65264; ﺍﺳﺖ. ﻭ ﺟﺎﻣﻌﻪ= ﺷﻨﺎﺳﺎﻥ،ﺫﻫ= 5254; ﺍﻧﺴﺎﻥ ﺑﺪﻭﻯ &= #65261; ﺍﻭﻟﻴﻪ ﺭﺍ،ﻧ= 5262;ﻋﻰ ﻋﻘﻞ ﻗﺒﻞ ﺍﺯ ﻣ= ﻨﻄﻖ، ﻭﻧﻮﻋﻰ ﺍﺭﺗﺒ&#= 65166;ﻁ ﺟﺎﺩﻭﺋﻰ ﻭ ﻣﻠ&= #64401;ﻮﺗﻰ ﺑﺎ ﺍﺭﻭﺍﺡ ﻳﺎ&= #65235;ته اﻧﺪ. ﻭ ﺍﺩﻣﻮﻧ&= #65194; ﻫﻮﺳﺮﻝ ﺍﺯ ﺫﺍ&= #65173; ﻳﺎ ﺧﻮﺩ ﺩﺭ ﺍﻣ= ﻮﺭ ﻣﻴﮕﻮﻳﺪ.ﻭﺍﺯ &= #65261;ﺟﻮﺩ ﺭﺍﺑﻄﻪ ﺫﻫﻨﻰ &= #65267;ﺎ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺫ&= #65165;ﺗﻰ ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ،&#= 65193;ﺭ ﻫﺮ ﻣﺮﺣﻠﻪ ﺗﮑ&= #65166;ﻣﻠﻰ ﻳﺎﺩ ﻣﻴﮑﻨﺪ. ﺩ= ﺭ ﺟﻬﺎﻥ ﻫﻨﺮﺟﺪ&#= 65267;ﺪ ﻧﻴﺰﺍﻣﭙﺮﺳﻴ= 5262;ﻧﻴﺴﻢ ﺗﺎ ﮐﻴﻮﺑﻴﺴﻢ &= #65261;ﻮﺭﺭﺋﺎﻟﻴﺴA= 250;،ﻃﺒﻴﻌﺖ ﺭﺍ ﺩﺭ ﺍﺷﮑﺎﻝ = ﻫﻨﺪﺳﻰ ﻣﻰ ﺑﻴﻨﻨﺪ. ﻭﻣ= ﺮﺋﻰ ﮐﺮﺩﻥ ﻧﺎﻣﺮﺋ&#= 65264; ﻫﺎ ﺭﺍ ﺩﻧﺒﺎﻝ = ﻣﻴﮑﻨﻨﺪ.ﺩﺭﺍ&#= 65193;ﺑﻴﺎﺕ ﻫﻢ ﺩﻧﺒﺎﻝ ﻣﺘ&= #65248;ﺎﺷی ﺒﻮﺩه ﺴﻴﺴﺘﻢ &#= 65259;ﺎﻯ ﻓﺮﻫﻨﮕﻰ ﻭﺳﻨ&#= 1617;ﺘﻰ ﻭ ﺁﺭﻣﺎﻧﻰ ﻣﻴ&= #65170;ﺎﺷﻨﺪ.ﻣﺘﻔﮑ= 617;ﺮﻳﻦ ﺧﻄﺮ ﺭﺍ ﺩﺭ ﻧﻬ= ﻠﻴﺴﻢ ﻭﭘﻮﭼﻰ ﻓﻌﻠﻰ &= #65193;ﻳﺪﻩ ،ﮐﻪ ﺗﺮس ﻭ ﺩﻟ&#= 65260;ﺮﻩ ﺟﺎﻯ ﺁﻥ ﺭﺍ ﮔﺮ= ﻓﺘﻪ ﺍﺳﺖ. ﺧﻮﺩ ﺯﻧﺪ= ﮔﻰ ﺭﺍ ﻧﻴﺰ ﻳﻚ ﻏﻴ= ﺮ ﻣﻌﻘﻮﻝ ﻭ ﮐﺎﺭ&= #65263; ﻧﺎ ﺩﺭﺳﺖ ﻳﺎﻓ&= #1578;ه.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺩﺭ ﻭ&= #65197;ﺍﻯ ﺍﻳﻦ ﺑﻰ ﻧﻈﻤﻰ = ﭘﻴﺪﺍ ﺷﺪﻩ، ﻭ ﻮﺭﻏﻴ&#= 65198;ﻣﻤﮑﻦ،ﺗﺠﺎ᥷= 7;ﺏ ﺳﺮﺷﺎﺭ ﺍﺯ ﻣﻌ&= #65256;ﻮﻳّﺖ ﻇﻬﻮﺭ ﻣﻴﮑﻨﺪ. = ﻭ ﭼﻮﻥ ﺍﻟﻴﻮﺕ ﺑ&= #65236;ﮑﺮ ﻧﻘﻄﻪ ثاﺑﺖ، A= 261;ﺟﻮﺩ ﺟﻬﺎﻥ ﻣﺘﻐﻴّ= 5198; ﺍﻓﺘﺎﺩ.ﻳﺎ ﻫﺎ&= #65267;ﺪﮔﺮ ﺍﺯ ﺟﻬﺶ ﺩﺭ ﺍﺳ= ﺎس ﻭﺟﻮﺩ ﻳﺎﺩ ﻣﻴ&= #64401;ﻨﺪ.ﻭﺍﻧﺪﻳﺸ= 5268;ﺪﻥ ﻳﺎ ﻧﻴﻨﺪﻳﺸﻴ&#= 65194;ﻥ ﺭﺍ ﺣﻘﻴﻘﺖ ﻭﺟ&= #65262;ﺩ ﻣﻴﺪﺍﻧﺪ. ﮐﻪ ﺍ= ﻟﺒﺘﻪ ﺩﺭ ﺗﻌﺒﻴﺮﻯ ﺩ&= #65267;ﮕﺮ ﺩﺭ ﺍﻧﺪﻳﺸﻴﺪ&#= 65253; ﺟﺪﻳﺪ ﺑﺮﺗﺮ،= 5261;ﺟﻮﺩﻯ ﺑﺮﺗﺮ ﻫﺴﺖ.ﻭ ﭘ= ﻴﺪﺍﻳﺶ ﻓﺼﻞ ﻧﻮﻋﻰ ﺟﺪ&= #65267;ﺪ، ﺑﺎﻳﺪ ﻣﺪّ ﻧﻈ&#= 65198; ﺑﺎﺷﺪ.ﮐﻪ ﻫﻤﺎ&= #65253; ﺗﮑﺎﻣﻞ ﻭ ﺭﺍﻩ = ﺁﻥ،ﻧﺒﺎﻳﺪ ﺍﺯﺍﺗﻔﺎﻗﺎﺕ &#= 65219;ﺒﻴﻌﻰ ﺩﺍﻧﺴﺖ.ﺑﻠﮑﻪ &= #65203;ﻠﻮﻙ ﻭﺷﻬﻮﺩ ﺗﺠﻠّ= 5268;ﺎﺕ ﺍﻟﻬﻰ ﻭﺁﻳﻨﺪ&#= 65257; ﻫﺎﻯ ﻣﻨﺘﻈﺮ ﻣ&= #65166; ﺩﺭ ﻫﺮ ﻓﺮ= ;ﺩ ﺍﺳﺖ .<o:p></o:p> ﻫﻨﺮ ﺳﻨ= ;ّﺘﻰ ﺷﺮﻕ ﻫﻨﻮﺯ ﺧﺎ&= #65219;ﺮﺍﺕ ﺟﺎﻭﺩﺍﻧﻰ ﺍﺟ&#= 65194;ﺍﺩﻯ ﺧﻮﺩﺭﺍ ﺣﻔﻆ ﮐ&= #65198;ﺩﻩ،ﻭﻟﻰ ﺩﺭﺍﻳﻨﺠﺎ ﻣﺎ &= #65169;ﺎ ﺩﻭ ﻧﻮﻉ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ ﺟﺎﻭﺩﺍﻧﻰ ﺭﻭ&#= 65169;ﺮﻭ ﻫﺴﺘﻴﻢ. ﻳﮑﻰ ﺳ= ﻤﺒﻮﻟﻬﺎﻯ ﻣﻠّﻰ ﻭ ﺗﺎﺭﻳ&#= 65192;ﻰ،ﮐﻪ ﺑﻤﺮﻭﺭ ﻣﻮﺭﺩ &= #65203;ﺘﺎﻳﺶ ﻭ ﺁﺭﺯﻭﻯ ﺗﺎﺭ&= #65267;ﺨﻰ ﻗﻮﻡ ﺑﻮﺩﻩ.ﻭ ﻳ= ﮑﻰ ﺍﺯ ﺳﻤﺒﻮﻟﻬﺎ&#= 65263; ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﮐ&= #65264;،ﮐﻪ ﺍﺟﺪﺍﺩ ﺷﺮﻗﻴ&#= 65166;ﻥ، ﻫﻤﻴﺸﻪ ﺁﻧﺮﺍ &= #65169;ﺨﺎﻃﺮ ﺩﺍﺷته اﻧﺪ،᥾= 1; ﺑﺎﻭﻟﺎﺩﺷﺎﻥ ﺗﻌﻠﻴﻢ ﺩﻳﻨﻰ &= #65251;ﻴﺪﺍﺩﻧﺪ. ﺁﻥ ﺳﻤﺒﻮﻟﻬﺎ&#= 65263; ﺗﺎﺭﻳﺨﻰ ﺍﺟﺪ&#= 65165;ﺩﻯ ﻭ ﻓﻨﺎﺗﻴﻚ ﻫﺴ&= #65176;ﻨﺪ،ﻭ ﻗﺪﺭﺕ ﻣﻘﺎﻭﻣ&#= 65174; ﺩﺭ ﺑﺮﺍﺑﺮ ﺳﻤ&= #65170;ﻮﻟﻬﺎﻯ ﻧﻮﺗﺮ ﻋﺮﻓﺎﻧ&#= 65264; ﺑﻌﺪ ﺍﺯ ﺧﻮﺩ ﺭ= ﺍ ﻧﺪﺍﺭﻧﺪ.ﭼﻪ ﺭ&= #65203;ﺪ ﺑﺴﻤﺒﻮﻟﻬﺎﻯ &#= 65251;ﺪﺭﻥ ﻣﺎﺩی ﺘﺮ. ﻭﻟﻰ = ﺳﻤﺒﻮﻟﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﮐ&= #65264; ﻳﻚ ﻗﻮﻡ ﺷﺮﻗﻰ&= #1548;ﺍﺯ ﺑﻘﺎﻳﺎﻯ ﺳﻠﺴ&#= 65248;ﻪ ﺍﻧﺒﻴﺎ ﺑﻮﺩﻩ&#= 1548;ﻭ ﺧﺪﺍ ﺧﻮﺩ ﺭﺍ ﻣ= ﺤﺎﻓﻆ ﺁﻥ ﺳﻤﺒﻮﻟﻬﺎ&#= 65263; ﺷﻬﻮﺩﻯ ﺩﺍﻧﺴ&#= 65176;ﻪ،که ﺪﺭ ﺑﺮﺍﺑﺮ ﻫﺮ = ﻣﻮﺝ </spa= n>ﻧﻮﺁﻭﺭﻯ ﻭ A= 231;ﻴﺮ ﺍﻟﻬﻰ ﻭ ﻣﺎﺩﻯ = ﻣﻘﺎﻭﻣﺖ ﺩﺍﺭﺩ.ﻭﻟﻰ ﺑﺴ&= #65176;ﻪ ﺑﺎﺭﺍﺩﻩ ﺳﻠﻮ&#= 64400;ﻰ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﺳ&= #65248;ﻮﮐﻰ ﺍﻟﻬﻰ ﺍﻓﺮﺍﺩ &= #65165;ﺳﺖ. ﺁﻧﻬﺎ ﮐﻪ ﻣﻴﻞ = ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧ&#= 65194;،ﻳﺎ ﺍﺯ ﻓﺼﻮﻝ ﻧﻮﻋ&= #65264; ﻓﺮﺳﻮﺩﻩ ﻭ ﻋﻘ&= #65168; ﻣﺎﻧﺪﻩ ﻫﺴﺘﻨ&#= 65194;،ﺩﻝ ﺑﺎﻳﻦ ﺳﻤﺒﻮﻟ&#= 65260;ﺎ ﻧﻤﻴﺪﻫﻨﺪ،ﻭ = 5175;ﺴﻠﻴﻢ ﻫﺮ ﻣﻮﺝ ﺟﺪﻳﺪ = ﻣﻴﺸﻮﻧﺪ. ﭘس ﺳﻤﺒﻮﻟﻬﺎ= 740; ﺸﻬﻮﺩﻯ ﺧﻮﺩ ﺯ&= #65165;ﺋﻞ ﻧﻤﻰ ﮔﺮﺩﻧﺪ. ﻭ= ﻟﻰ ﺑﺮﺍﻯ ﻏﻴﺮ ﻃﺎ&= #65247;ﺒﺎﻥ ﻭ ﻏﻴﺮﻣﺴﺘﻌﺪ&#= 65165;ﻥ،ﻣﻮﺭﺩ ﺗﻮﺟّﻪ ﻭ ﺗﻤﺮ&#= 64400;ﺰ ﻗﺮﺍﺭ ﻧﻤﻰ ﮔﻴ&= #65198;ﻧﺪ. ﻭ ﺑﺮﺍﻯ ﺁﻧﻬﺎ = ﻓﺮﺍﻣﻮﺵ ﺷﺪﻩ ﻣﻴﮕﺮﺩﻧ&#= 65194;. ﻭﺑﺮﺍﻯ ﮔﺮﻭﻫ&#= 65264; ﺩﻳﮕﺮ،ﻣﻨﺤﺮA= 233; ﺷﺪﻩ ﻭ ﺗﺤﺮﻳﻒ = ﮔﺮﺩﻳﺪﻩ.ﮐﻪ ﻗﻄﻌﺎ ﺧﻮﺩﺷﺎ&#= 65253; ﻧﻴﺰ ﺩﺭ ﺳﺮﺍﺷ&= #65268;ﺒﻰ ﮐﺎﺭﻣﺎ ﻭﻣﺴﺦ &= #65239;ﺮﺍﺭ ﻣﻴﮕﻴﺮﻧﺪ. ﻫ᥷= 8;ﭼﻪ ﻗﻮﻣﻰ ﺷﺮﻗﻰ ﻭ&= #65251;ﺸﺮﻗﻰ ﻭ ﺍﺷﺮﺍﻗﻰ ﺩﺭ&= #65235;ﮑﺮ،ﺗﺎﺑﻊ ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﺑ&= #65198;ﺗﺮ ﺑﺎﺷﺪ،ﺑﻴﺸﺘA= 198; ﺷﺎﻧس ﺑﺮﺧﻮﺭ= 5193;ﺍﺭﻯ ﺍﺯ ﺳﻤﺒﻮﻟﻬﺎ&#= 65263; ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ&#= 1548;ﻭ ﻫﻨﺮ ﺁﻧﻬﺎ ﻋﻘ&= #65248;ﻰ ﺗﺮ ﺍﺳﺖ. ﻗﻮﻡ ﺁ= ;ﺭﻳﺎﺋﻰ ﺩﺭ ﮐﻞّ ﻭ ﺁﺭﻳ&= #65166;ﺋﻴﺎﻥ ﻣﺴﺘﻌﺪ ﺳﻠﻮﻙ&#= 1548;ﻭﺍﺭثاﻥ ﻭﺍﺻﻞ ﮐﺎﻣﻞ ﺁ&= #65197;ﻳﺎﺋﻰ ﺷﺪﻩ،ﺍﺯ ﺳﻬﻢ &#= 65169;ﻴﺸﺘﺮﻯ ﺩﺭ ﺍﺣﺘﺮﺍﻡ ﻭ = ﺗﻤﺮﮐﺰ ﺩﺭ ﺍﻳﻦ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ ﺷﻬﻮﺩﻯ ﺍﻟﻬﻰ &= #65193;ﺍﺭﻧﺪ. ﻭ ﺍﺯ ﺗﻤﺎﻡ ﻓﺼ= ﻮﻝ ﻧﻮﻋﻰ ﺟﺪﻳﺪﺗ&#= 65198; ﻧﻴﺰ ﺍﺯ ﺍﻳﻦ ﮔ= ﺮﻭﻩ ﭘﻴﺪﺍ ﺧﻮﺍﻫﻨ&#= 65194; ﺷﺪ.ﻭ ﺍﻳﻨﻬﺎ ﭘ= ﻞ ﺗﮑﺎﻣﻠﻰ ﺑﺸﺮ&#= 65267;ّﺖ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﺴ&= #65176;ﻨﺪ. ﺩﺭ ﻫﻨﺮ ﺷﺮﻗﻰ&= #1548;ﺑﻴﺸﺘﺮ ﺍﻳﻦ ﺍﻟﮕﻮﻫﺎ &= #65255;ﻤﺎﻳﺎﻥ ﻣﻴﮕﺮﺩﻧﺪ.ﺩﺭ &= #65259;ﺮ ﻋﺼﺮ ﺑﺎ ﺗﻐﻴﻴ&= #65198;ﺍﺗﻰ ﺑﺎﺯﻫﻢ، ﻫﻢ ﺷ&#= 64401;ﻠﻰ ﻭ ﺍﺻﺎﻟﺖ ﺍﻭﻟ&= #65268;ﻪ ﺧﻮﺩﺭﺍ ﺣﻔﻆ ﻣ&= #65268;ﮑﻨﺪ.ﻭ ﻣﺪﺍﻡ ﺩﺭ ﻫﻤﺎ&= #65253; ﺣﺪﻭﺩ ﺍﻳﻦ ﺳﻤ&= #65170;ﻮﻟﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﻣﻠّﻰ &= #65239;ﻮﻡ،ﺗﮑﺮﺍﺭ ﻭ ﺑﻴﺸﺘﺮ ﺗثب= 740;ت ﻣﻴﮕﺮﺩﻧﺪ، ﺗ= 5166; ﺑﻨﺴﻠﻬﺎﻯ ﺑﻌ&#= 65194;ﻯ ﻣﻨﺘﻘﻞ ﺷﻮﻧﺪ. = ﻫﻨﺮ ﻏﺮﺏ ﺯﺩﻩ،ﺧﻴ= 5248;ﻰ ﺩﺭ ﻣﺴﺎﺋﻞ ﺫﻭ&= #65239;ﻰ ﺷﺮﻗﻴﺎﻥ ﺗﺄث= 740;رﻯ ﻧﺪﺍﺭﺩ. ﻭ ﻏﺮﺏ= ﺯﻧﺪﮔﻰ ﺑﻴﺸﺘﺮ ﺩﺭ ﺍﻣ&= #65262;ﺭ ﻋﻘﻠﻰ ﻭ ﻓﻠﺴﻔ&= #65264;،ﻳﺎ ﺑﺼﻮﺭﺕ ﺍﻣﻮﺭ &= #65215;ﺪ ﻋﻘﻠﻰ ﻭ ﺿﺪ ﺍﺭ= ﺯﺷﻰ،ﺩﺭﺍﻓﮑA= 166;ﺭ ﻭﻓﻠﺴﻔﻪ ﻫﺎﻯ &= #65165;ثباﺕ ﻣﺎﺩﻩ ﻭ ﺍﻧﮑﺎ&= #65197; ﺧﺪﺍ ﺍﺳﺖ.ﻭ ﺍل&= #1575;ّ ﺭﻭﺡ ﺷﺮﻗﻰ ﮔﺮ&= #65263; ﻫﻨﻮﺯﺩﺭﻏﺮﺏ &#= 65199;ﺩﮔﺎﻥ ﺷﺮﻗﻴﺎﻥ ﻭﺟﻮ&#= 65193; ﺩﺍﺭﺩ. ﻫﻨﺮﻣﻨ&= #65194;ﺍﻥ ﺷﺮﻕ ﻧﺪﺍﻧﺴﺘ&#= 65258; ﺑﺮﻭﺡ ﺷﺮﻗﻰ ﻭ = ﺧﺎﻃﺮﺍﺕ ﻣﻠّﻰ،ﻭ ﺳﻤﺒA= 262;ل ا هاﻯ ﺍﻟﻬﻰ ﺷ= 5198;ﻕ ﻭﻓﺎﺩﺍﺭ ﻫﺴﺘ&#= 65256;ﺪ. ﺯﻳﺮﺍ ﻫﻨﺮﻣﻨ&#= 65194; ﻧﻴﺎﺯ ﺑﺴﺘﺎﻳ&#= 65206; ﺩﻳﮕﺮﺍﻥ ﺩﺍﺭ&#= 65193;،ﻭ ﺍﻳن ﺪﻳﮕﺮﺍﻥ= 548;ﻫﻤﺎﻥ ﻋﻠﺎﻗﻤﻨﺪﺍﻥ &#= 65169;ﺴﻨّﺘﻬﺎ ﻭﺧﺎﻃﺮﺍت اﺯA= 247;ﻰ ﻗﻮم ﻮ ﺳﻤﺒﻮﻟ&#= 65260;ﺎﻯ ﻣلّی ﻮﺍﻟﻬﻰ A= 191;ﻮﺩ ﻫﺴﺘﻨﺪ. ﻫﻤﻴﻦ = ﺣﺎﻝ ﻧﻴﺰ ﺩﺭ ﺧﻮﺩ ﻏ= ﺮﺏ ﻫﺴﺖ.ﮐﻪ ﻋﻠﻰ ﺭ= ﻏﻢ ﻣﺎﺩﻩ ﮔﺮﺍﺋﻰ &= #65207;ﺪﻳﺪ ﻓﮑﺮﻯ، ﻫﻨﻮﺯ &#= 65203;ﻤﺒﻮﻟﻬﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﻏﺮﺏ&= #1548; ﻣﺎﻧﻨﺪ ﺳﻤﺒﻮ&#= 65247;ﻬﺎﻯ ﻣﻠّﻰ ﻭ ﻗﻮﻣﻰ &= #65153;ﻧﻬﺎ ﻗﻮﻯ ﺍﺳﺖ. ﺻﻠﻴ= ﺐ ﺑﺴﺘﻦ ﻭ ﺍﺳﻢ ﮔ= ﺬﺍﺭﻯ ﻣﺬﻫﺒﻰ ﺍﻃﻔﺎ&#= 65245;، ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺍ&= #65227;ﻤﺎﻕ ﺭﻭﺡ ﻏﺮﺑﻴﺎﻥ &= #65165;ﺯ ﺍﻳﻦ ﺳﻤﺒﻮﻟﻬ&#= 65166;ﻯ ﻣﺬﻫﺒﻰ ﻭ ﺍﻟﻬ&= #65264; ﻣﺤﻔﻮﻅ ﻫﺴﺘﻨ&#= 65194;.ﻭﻟﻰ ﺗﻮﺟّﻬﻰ ﻋﻘﻠ= 5264; ﻭ ﺷﻬﻮﺩﻯ ﺑﺂﻧ&= #65260;ﺎ ﻧﺪﺍﺭﻧﺪ. ﻟﺬﺍ = ﺳﻤﺒﻮﻟﻬﺎﻯ ﻣﻠّﻰ،ﺑﻴﺸﺘʋ= 98; ﺩﺭ ﺍﺣﻮﺍﻝ ﺍﻧﺴﺎ&#= 65253; ﺗﺤﺮﻳﻚ ﺍﻳﺠﺎ&#= 65193; ﻣﻴﻨﻤﺎﻳﺪ ﻧﻪ &= #65193;ﺭ ﻋﻘﻞ ﺁﻧﻬﺎ.ﮐﻪ = ﻋﻘﻞ ﺟﺰﺋﻰ،ﻭ ﻫﻤﻴ= 5208;ﻪ ﺣﺠﺎﺏ ﺣﺎﻝ ﻭﻭ&= #65183;ﺪﺍﻥ ﻭ ﻓﻄﺮﺕ ﺑﻮﺩﻩ = ﺍﺳﺖ . ﻭ ﺩﺭﺳﻠﻮﻙ ﺍﻟ= ;ﻬﻰ ﻫﻤﻴﺸﻪ ﺑﺎ ﮐﺸ&= #65176;ﻦ ﻧﻔس ﺑﺎ ﻫﻤﺎﻥ &= #65227;ﻘﻞ ﺟﺰﺋﻰ ﻓﺮﺩ،ﮐ= 5258; ﺗﺤﻤﻴﻞ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺑﺮﺣﺎﻓﻈﻪ ﻓﺮ&#= 65193; ﺍﺳت ﺘﺰﮐﻴﻪ ﺩ&#= 65203;ﺖ </spa= n>ﻣﻴﺪﻫﺪ.ﺣﺘʌ= 64; ﺷﺮﻗﻰ ﮐﻤﺘﺮ ﺑﻬﻨﺮﻣ&#= 65256;ﺪ ﻓﺮﺻﺖ ﻣﻴﺪﻫﺪ&#= 1548;ﮐﻪ ﺑﺎﺑﺪﺍﻉ ﻓﺮﺩ&#= 65263; ﻭ ﺗﻐﻴﻴﺮ ﺩﺳﺖ = ﺑﺰﻧﺪ . ﺯﻳﺮﺍ ﻫﻢ ﺩﻳﮕ= ;ﺮﺍﻥ ﭼﻨﻴﻦ ﻧﻤﻰ ﺧﻮ&= #65165;ﻫﻨﺪ،ﻭ ﻫﻢ ﺍﺑﺪﺍﻉ ﺍﻧ&= #65236;ﺮﺍﺩﻯ ﺩﺭ ﻫﻨﺮ،ﻭﻗﺘ= 5264; ﺩﺭﺳﺖ ﺍﺳﺖ،ﮐ= 5258; ﻫﻨﺮﮐﻨﺪ ﺍﺯ ﻣ&= #65188;ﻞ ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﺮ&= #65175;ﺮﻯ ﻫﻨﺮ ﻧﻤﺎﺋﻰ ﮐ&= #65256;ﺪ.ﻭ ﺍلاّ ﻓﺮﻭﺩ ﺁA= 251;ﺪﻥ ﻫﻨﺮﻣﻨﺪ، ﺍﺯ &#= 65203;ﻄﺢ ﺧﻮﺩ ﺑﺴﻄﺢ ﻭ ﺳ= ﻠﻴﻘﻪ ﺟﻤﻌﻰ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ.ﻭﺍﻳﻦ ﺧﻮﺩ ﻳﻚ ﻋﻤﻞ ﻗ= ﻬﻘﺮﺍﺋﻰ ﺍﺳﺖ. ﻭ ﺍﺑﺪﺍﻉ= ﺷﺨﺼﻰ ﺩﺭ ﺷﺮﻕ،ﺑﺎﻳ= 5194; ﺍﺣﻴﺎ ﻭﺗﻐﻴﻴ&#= 65198; ﺟﺪﻳﺪ،ﺩﺭ ﺳﻤ= 5170;ﻮﻟﻬﺎﻯ ﺗﺎﺭﻳﺨﻰ ﻭ ﻗﻮ&= #65251;ﻰ،ﻳﺎ ﺩﺭ ﺳﻄﺢ ﺑﻴﺎﻥ = ﺑﻬﺘﺮ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺑﺎﺷﺪ. ﺩﺭ ﻧﻘّ&= #65166;ﺷﻴﻬﺎﻯ ﺻﺤﻨﻪ ﮐﺮﺑﻠﺎ &= #65193;ﺭ ﺍﻳﺮﺍﻥ،ﺑﻴﺸA= 176;ﺮ ﺍﺑﺪﺍﻉ ﺷﺨﺼﻰ &= #65169;ﺮﺣﺴﺐ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺩ&#= 65267;ﻨﻰ ﻭ ﺍﺟﺪﺍﺩﻯ ﻧﻤ&= #65166;ﻳﺎﻥ ﻣﻴﮕﺮﺩﺩ. ﻫﻨﺮ&= #65251;ﻨﺪ ﺟﺒﺮﺍ ﺗﺎﺑﻊ ﺳ&= #65248;ﻴﻘﻪ ﺟﻤﻌﻰ ﺍﺳﺖ. ﮔﺮ= ﭼﻪ </spa= n>ﺑﺼﻮﺭﺕ ﺍﺣʌ= 68;ﺎ ﻭﺗﺠﺪﻳﺪ ﺩﺭﺗ&#= 65228;ﺒﻴﺮ ﺍﺳﺖ. ﺍﻣﺎﻧﺖ ﺩ= ﺍﺭﻯ ﺍﺯﺳﻤﺒﻮﻟﻬﺎ= 5263; ﺍﻟﻬﻰ ﻭ ﻗﻮﻣﻰ = ﺩﺭﻫﻨﺮﻣﻨﺪﺍ= 5253; ،ﺑﺎ ﻓﺼﻞ ﻧﻮﻋ&#= 65264; ﺑﺮﺗﺮ،ﻳﻌﻨﻰ = 5153;ﻧﻬﺎﺋﻰ ﮐﻪ ﺑﺴﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﻭ ﺷﻬﻮﺩﻯ ﺭﺳﻴ&= #65194;ﻩ ﺑﺎﺷﻨﺪ، ﺑﻬﺘ= 5198; ﺍﺣﻴﺎ ﻭ ﻧﻮﺳﺎ&= #65199;ﻯ ﺑﻘﺼﺪ ﺳﻤﺒﻮل= 607;ای ﺍﻟﻬﻰ ﺍﺟﺪﺍﺩ&#= 65263; ﻣﻴﻨﻤﺎﻳﻨﺪ. ﺍ&= #65199; ﻧﺸﺎﻧﻪ ﻫﺎﻯ ﻭ&= #65235;ﺎﺩﺍﺭﻯ ﻫﻨﺮﻣﻨﺪ ﺷﺮﻗ&#= 65264;،ﺩﺭ ﺑﺮﺍﺑﺮ ﺳﻤﺒﻮ&#= 65247;ﻬﺎﻯ ﺩﻳﻨﻰ ﻭ ﻗﻮﻣﻰ&= #1548; ﻗﺒﻮﻝ ﻓﻨﺎﻯ ﺷ&= #65192;ﺼﻰ ﺩﺭ ﺟﻤﻊ ﻣﻴﺒﺎ&= #65207;ﺪ.ﻭﮐﻤﺘﺮ ﻓﺮﺩ ﻫﻨﺮﻣﻨﺪ &= #65203;ﻌﻰ ﺩﺍﺭﺩ،ﺧﻮﺩﺭA= 165; ﺍﺯ ﺳﻠﻴﻘﻪ ﺟﻤ&= #65228;ﻰ ﻭ ﻋﻘﺎﻳﺪ ﻭ ﺳﻤ= ﺒﻮﻟﻬﺎﻯ ﻗﻮﻣﻰ ﺷﺮﻗﻰ ﺟ&= #65194;ﺍ ﻣﻴﮑﻨﺪ.ﻣﮕﺮ ﺍ&= #65267;ﻨﮑﻪ ﺑﻴﺸﺘﺮ ﻏﺮﺏ ﺯ&= #65193;ﮔﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻭﻟﻰ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺑﺎ= ﺯﮔﺸﺖ ﻣﺠﺪﺩ ﻫﻨﺮﻣﻨ&#= 65194; ﺷﺮﻗﻰ،ﺑﺴﻄﺢ = 5203;ﻠﻴﻘﻪ ﺩﻳﻨﻰ ﻭ ﻣﻠّﻰ &= #65239;ﻄﻌﻰ </spa= n>ﺍﺳﺖ. ﺩﺭ ﭼﻴ= 5254; ﻭﻫﻨﺪ،ﺑﻨﺪ᥷= 7;ﺕ ﭼﻨﻴﻦ ﺳﻌﻰ ﺩﺭ&= #65175;ﻚ ﺭﻭﻯ ﺩﻳﺪﻩ ﻣﻴ&= #65208;ﻮﺩ. ﻭ ﻫﻤﻴﻦ ﻫﻤﺸﮑ&= #65246; ﺷﺪﻥ ﺑﺎ ﺫﻭﻕ ﺟ= ﻤﻌﻰ،ﻭ ﺣﻔﻆ ﺳﻤﺒﻮﻟﻬ&#= 65166;ﻯ ﺩﻳﻨﻰ ﻭ ﻣﻠّﻰ&#= 1548;باعث ﺷﺪﻩ ﮐﻪ ﺁثاﺭ &#= 65259;ﻨﺮﻯ ﺷﺮﻗﻰ،ﮐﻤﺘﺮ = 5255;ﻮﺁﻭﺭﻯ،ﻭ ﮐﻤﺘﺮ ﺍﻓﺮﺍﺩ &= #65259;ﻨﺮﻣﻨﺪﻯ ﺷﻬﺮﺕ ﺧﺎص ﻤﻴ&#= 65268;ﺎﺑﻨﺪ. ﻭ ﺣﺘﻰ ﻫﻨﺮﻣﻨ&= #65194;ﺍﻥ ﻣﻬﺎﺟﺮ ﺷﺮﻕ ﺑ&= #65232;ﺮﺏ، ﻧﺘﻮﺍﻧﺴته ﭼA= 262;ﻥ ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﻏﺮﺑﻰ،ﺍﺑﺪﺍA= 225; ﺧﺎص ﻮﺷﻬﺮﺗﻰ &#= 64344;ﻴﺪﺍ ﮐﻨﻨﺪ.ﻭ ﺍﻳﻦ ﺩ= ﻟﻴﻞ ﺍﺭﺯﺵ ﺗﺠﺮﺑﻪ &= #65251;ﻌﻨﻮﻯ ﻭ ﺷﻬﻮﺩﻯ،ﺩﺭ &#= 65255;ﺰﺩ ﺷﺮﻗﻴﺎﻥ ﺍﺳﺖ. = ﮐﻪ ﺑﻴﺸﺘﺮ ﮐﺸﺶ ﺑ&= #65204;ﻠﻮﻙ ﺍﻟﻬﻰ،ﻳﺎ ﺣﺪ= 617; ﺃﻗﻞ ﻋﺪﻡ ﭘﺬﻳ&= #65198;ﺵ ﻏﺮﺏ ﺯﺩﮔﻰ ﺭﺍ = ﺩﺍﺭﻧﺪ. ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﺮ&= #65175;ﺮ ﺑﺮﺧﻰ ﺍﺯ ﺍﻳﻦ = ﻫﻨﺮﻣﻨﺪﺍﻥ،A= 203;ﺒﺐ ﺷﺪﻩ ﮐﻪ ﻓﺮﺩ ﺧ= ﻮﺩﺭﺍ ﺩﺭ ﮐﻞّ ﺟﺎﻣﻌ&#= 65258;،ﻭ ﮐلّ ﺴﻤﺒﻮﻟﻬA= 166;ﻯ ﺩﻳﻨﻰ ﻭﻣﻠّﻰ &#= 65235;ﻨﺎ ﺷﺪﻩ ﺑﺒﻴﻨﺪ<sp= an dir=3DLTR>. ﺍﻳﻦ ﻓﻨﺎ ﺩﺭ ﺑﻴﻦ ﻫ= ﻨﺮﻣﻨﺪﺍﻥ ﺻﻨﺎﻳﻊ ﺩﺳﺘﻰ &= #65261; ﻣﻠّﻰ ﺍﺻﻔﻬﺎ= 5253; ﻭ ﻗﺎﻟﻰ ﺑﺎﻓﺎ&= #65253; ﻣﻴﺘﻮﺍﻥ ﻣﻠﺎ&#= 65187;ﻈﻪ ﮐﺮﺩ. ﺍﻟﺒﺘﻪ ﺍ= ﻓﺮﺍﺩ ﻭ ﻫﻨﺮﻣﻨﺪﺍﻧ&#= 65264; ﺩﺭﺷﺮﻕ، ﮐﻪ ﺍ&#= 65259;ﻞ ﺫﮐﺮ ﻭ ﻳﺎﺩ ﺧﺪ= ﺍ ﻭ ﺳﻤﺒﻮﻟﻬﺎﻯ &= #65193;ﻳﻨﻰ ﺑﺎﺷﻨﺪ،ﺍﺯ ﻣ= 5188;ﻞ ﺑﻴﻨﺶ ﺍﻭﻟﻴﺎ&#= 65263; ﻗﻮﻡ ﺧﻮﺩ، ﺑﺎ &= #65169;ﻴﻨﺶ ﺷﻬﻮﺩﻯ ﺧﻮﺩﮐ&#= 65166;ﺭ ﻣﻴﮑﻨﻨﺪ.ﻭ ﺗﺎ&= #65169;ﻊ ﻣﻨﺎﻓﻊ ﻣﺎﺩﻯ &= #65261; ﺷﺨﺼﻰ ﻧﻴﺴﺘﻨ&#= 65194;. ﻫﻨﺮﻣﻨﺪ ﺣﺴﺎ&#= 1587; ﻭﻣﺴﺘﻌﺪ ﻭﻟﻰ &= #65153;ﻣﺎﺩﻩ ﺗﺮ،ﺑﺮﺍﻯ ﺗﻌ= 5166;ﻟﻰ ﻓﮑﺮ ﻭ ﺳﻠﻴﻘﻪ = ﻫﻨﺮی ﻤﻴﺒﺎﺷﺪ.ﻭ ﺍﺣ&= #65268;ﺎﻧﺎ ﺍﺯ ﻃﺮﻳﻖ ﺳﻠﻮ&= #65241; ﻫﻨﺮﻯ ﻋﻤﻞ ﻣﻴ&= #64401;ﻨﻨﺪ. ﮔﺮﭼﻪ ﻫﻨﺮﻣﻨ&#= 65194; ﺑﻌﺪ ﺍﺯ ﺷﻬﻮﺩ&= #1548;ﺩﺍﺭﺍﻯ ﺍﻣﮑﺎﻧﺎﺕ ﺑﻴ&#= 65208;ﺘﺮﻯ ﺍﺯ ﮐﺴﺎﻧﻰ ﺍﺳ&= #65174;،ﮐﻪ ﻗﺒﻞ ﺍﺯ ﺗﺰﮐﻴ&= #65258; ﻧﻔس ﻭ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ، ﺑﺨﻮﺍﻫﻨﺪ ﻫﻨ&#= 65198;ﻯ ﺑﺮﺗﺮ ﺍﺭﺍﺋﻪ &= #65169;ﺪﻫﻨﺪ.<o:p></o:p> ﺗﻨﻬﺎ ﻫ= ;ﻨﺮﻣﻨﺪ ﻭ ﻣﺘﻔﮑّﺮﻯ ﻣ&#= 65268;ﺘﻮﺍﻧﺪ،ﺟﻬᥴ= 6;ﻧﻰ ﺟﺪﻳﺪﻯ ﺑﮕﺸﺎ&#= 65267;ﺪ،ﻭﺳﻄﺢ ﻋﺎﻟﻰ ﺗﺮ ﻋﻘﻠ&= #65264;ﻭ ﻣﻨﻄﻘﻰ ﺑﺪﺳﺖ &= #65153;ﻭﺭﺩ،ﮐﻪ ﺍﺯ ﻃﺮﻳﻖ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ،ﺑﺸﻬﻮA= 193; ﻭ ﺗﻐﻴﻴﺮ ﻣﺎﻫ&= #65268;ّﺖ ﺭﻭﺣﻰ ﻭ ﻓﺼﻞ ﻧ= ﻮﻋﻰ ﺧﻮﺩ ﺑﺮﺳﺪ. ﻫﺮ= ﺟﻬﺎﻥ ﮔﺸﺎﺋﻰ ﺩﺭ ﺍﻳ&= #65254; ﭼﻨﻴﻦ ﺩﻳﺪﻯ ﻭ&= #65165;ﻗﻌﻰ ﺗﺮ ﺍﺯ ﺣﻘﻴﻘﺖ = ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. = ﺯﻳﺮﺍ ﻫﻨﺮ ﻳﮑﻰ ﺍﺯ ﺭ= ﺍﻫﻬﺎﻯ ﺍﺳﺖ،ﮐﻪ ﺑﺤﻘ= 5268;ﻘﺖ ﻣﻴﺮﺳﺪ.ﮔﺮﭼﻪ &= #64400;ﺎﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; </spa= n>ﻧﻤﻰ ﮐﻨﺪ. ﺣ= 5240;ﻴﻘﺖ ﺑﺮﺗﺮ ﺍﻳﻦ ﭼﻨ&= #65268;ﻨﻰ،ﺩﺭ ﺑﻴﻦ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﻭ ﻣﺘﻔﮑّﺮﺍﻥ &#= 65203;ﺎﮐﻨﻴﻦ ﺍﻃﺮﺍﻑ ﮐﻮﻳﺮ &= #65165;ﻳﺮﺍﻥ،ﻳﺎ ﮐﻨﺎﺭ ﺁﺑﺸﺎﺭ&#= 65259;ﺎﻯ ﭼﻴﻨﻰ،ﻭﺩﺭ ﮐ= 5256;ﺎﺭ ﺭﻭﺩﺧﺎﻧﻪ ﮔﻨ&#= 64403; ﺩﺭ ﻫﻨﺪ،ﻭﮐﻨ= 5166;ﺭ ﻟﺒﺨﻨﺪ ﻣﻘﺪّ= 587; ﺑﻮﺩﻳﺴﺎﺗﻮﺍ &#= 65169;ﺮﻟﺒﺎﻥ ﺩﺍﺭﻧﺪ ﺩﻳﺪﻩ &= #65251;ﻴﺸﻮﺩ. ﺍﻣﺮﻭﺯ ﻫﻨﺮ ﺍ&= #65267;ﺮﺍﻧﻰ،ﮐﻪ ﺍﺯ ﺯﻣﻴﻨﻪ ﺳﻨ&= #1617;ﺖ ﺍﻟﻬﻰ ﺳﺮﭼﺸﻤ&#= 65258; ﺩﺍﺭﺩ،ﻧﻴﺮﻭA= 263; ﺣﺮﮐﺖ ﻣﻮﺍﺝ ﺩ&= #65197; ﺁثاﺭ ﻫﻨﺮﻯ ﺁ= 5255;ﺮﺍ ﺑﺨﻮﺑﻰ ﻣﻠﺎﺣ&#= 65224;ﻪ ﻣﻰ ﮐﻨﻴﻢ.که ﺰ&#= 65255;ﺪﻩ ﻭ ﭘﻴﺸﺮﻭ ﻭﮔﻮ&= #65267;ﺎ ﺍﺳﺖ. ﺧﻄﺮ ﻧﺎﺑ= ﻮﺩﻯ ﻭ ﻓﺮﺍﻣﻮﺷﻰ ﺑ&= #65198;ﺍﻯ ﺍﻳﻦ ﻧﻮﻉ ﻫﻨﺮ = ﻭ ﻓﺮﻫﻨﮓ ﻧﻴﺴﺖ.&= #65199;ﻳﺮﺍ ﺧﺪﺍﻭﻧﺪ ﻣﺤﺎ&#= 65235;ﻆ ﺁﻥ ﺍﺳﺖ.ﻭﻫﻨﺮ&= #65251;ﻨﺪﺍﻥ ﻧﻴﺰ ﻣﺴؤﻝ ﺣﻔ&#= 65222; ﺁﻥ ﺩﺭ ﺩﻧﻴﺎﻯ = ﻋﻘﻞ ﻭ ﺫﻭﻕ ﺧﻮﺩ ﻫﺴ= ﺘﻴﺪ. ﻣﺎ ﺍﮔﺮ ﻧﺨﻮﺍ&= #65259;ﻴﻢ،مثل ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ &#= 65165;ﻳﻦ ﻫﻨﺮ ﺍﺯ ﺟﻬﺎﻥ = ﺑﺮﭼﻴﺪﻩ ﺷﺪﻩ ﺍﺳﺖ ﺩﺭ ﺣ= ﺎﻟﻴﮑﻪ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺯ&= #65267;ﺮ ﮔﻨﺒﺪﻫﺎﻯ ﺍﻟ&#= 65260;ﻰ،ﺁثاﺭ ﺁﻥ ﺳﻨّﺘﻬﺎ ﻫ&#= 65204;ﺖ. ﺑﺎﻳﺪ ﻗﺒﻞ ﺍﺯ = ﭘﺮﺩﺍﺧﺘﻦ ﺑﻬﻨﺮ، ﺑﺎﻣﻮ= 5199;ﺵ ﻭ ﺗﺰﮐﻴﻪ ﺧﻮﺩ = ﺑﭙﺮﺩﺍﺯﻳﻢ ﻭ ﺍﻳﻦ ﺷﺎﻧس ﺑ&= #65198;ﺍﻯ ﻫﻤﻪ ﺟﻬﺎﻧﻴﺎ&#= 65253; ﻫﺴﺖ.ﻭ ﺍﮔﺮ ﺍﺳ= ﺘﻌﺪﺍﺩ ﺁﻧﺮﺍ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﻨﺪ، ﻫﺮ ﻭﺍﺻﻞ ﺁﻥ ﻭ= ﺍﻗﻌﺎ ﺩﺭ ﻓﺼﻞ ﻭ ﻫﻨﺮ= ﺳﻨّﺘی اﻟﻬﻰ، ﻭﺍﻗﻌA= 166; ﺍﻳﺮﺍﻧﻰ ﺍﺳﺖ.&= #65261; ﻫﺮﮐﻪ ﺑﺪﺍﻥ<sp= an dir=3DLTR> </spa= n>ﻧﺮﺳﺪ ﻳﺎ ﻧA= 192;ﻮﺍﻫﺪ ﺑﺮﺳﺪ، ﺍﻳﺮﺍ= 5255;ﻰ ﻧﻴﺴﺖ ﮔﺮﭼﻪ ﺍ&= #65199; ﻧﮋﺍﺩ ﺍﻳﺮﺍﻧ&#= 65264; ﻫﻢ ﺑﺎﺷﺪ.ﮐﻪ ﻫ= ﻨﺮ ﺷﻬﻮﺩﻯ ﻧﺰﺩ ﺍ&= #65267;ﺮﺍﻧﻴﺎﻥ ﺍﺳﺖ ﻭ ﺑس .<o:p></o:p> ﺍﻣᥴ= 6; ﺩﺭ ﺟﺎﻣﻌﻪ ﺍﻳﺮﺍ&#= 65255;ﻰ ﺍﻣﺮﻭﺯ،ﻳﺎ ﺩ= 5197; ﮐﻞّ ﺟﻮﺍﻣﻊ ﻣ&#= 65166;ﺩﻯ ﺷﺪﻩ ﺩﻳﮕﺮ،ﺳ= 5240;ﻮﻁ ﻭ ﭘﻮﭼﻰ ﻭ کم ﻤ&= #65166;ﻳﮕﻰ ﻭ ﮐﻢ ﺍﺭﺗﺒﺎﻃ&= #65264; ﻣﻮﺿﻮﻋﺎﺕ ﻫﻨ&#= 65198; ﺑﺨﻮﺑﻰ ﺩﻳﺪﻩ &= #65251;ﻴﺸﻮﺩ. ﻓﺮﻭ ﺭﻳﺨﺘﻦ ﺍ&= #65197;ﺯﺷﻬﺎ ﻭﻧﻬﻠﻴﺴﻢ ﻭ ﺍ&= #65199; ﺧﻮﺩ ﺑﻴﮕﺎﻧﮕ&#= 65264;،ﺩﺭ ﺁثاﺭ ﺍﻳن عصر= ; ﻣﺎﺩﻯ ﭘﻴﺪﺍﺍﺳﺖ.ﻭ ﺍ&= #65197;ﺯﺷﻬﺎ ﻭﺳﻤﺒﻮﻟﻬﺎ ﻭ &= #65175;ﮑﺎﻣﻞ ﺟﻮﺋﻰ،ﻭ ﺗﻌﻠ= 5268;ﻢ ﺣﻘﻴﻘﺖ ﺍﺯ ﺁﻧ&= #65260;ﺎ ﺩﻭﺭﺷﺪﻩ،ﻭ ﺩ= 5267;ﮕﺮ ﺑﺨﺎﻣﻮﺷﻰ ﮔﺮ&#= 65165;ﺋﻴﺪﻩ ﺍﺳﺖ. ﻭ ﺍﻳﻦ ﻧﺘ= ;ﻴﺠﻪ ﺍﺯﺩﻳﺎﺩ ﺭﻭﺯ &= #65165;ﻓﺰﻭﻥ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65261; ﻋﻤﻞ ﮐﻨﻨﺪﮔﺎ&#= 65253; ﺑﺮﺧﻠﺎﻑ ﻓﻄﺮ&#= 65173; ﻭ ﻃﺒﻴﻌﺖ ﺧﻮﻳ&= #65206; ﺍﺳﺖ . ﺁﻧﻬﺎ ﮐﻪ= ; ﺗﮑﺎﻣﻞ ﺑﺮﺗﺮ ﺟﻮﺋﻰ ﺭ&= #65165;،ﺑﻘﻬﻘﺮﺍ ﻭ ﺳﻘﻮﻁ ﺗﺒﺪﻳ&= #65246; ﮐﺮﺩﻩ ﺍﻧﺪ، ﻭ &= #65165;ﺯ ﻫﻨﺮ ﻟﺬﺕ ﻣﻴﺠ&= #65262;ﻳﻨﺪ،ﻭ ﺍﺭﺿﺎﻯ ﻧﻔس ﻧ&#= 65258; ﺍﺭﺿﺎﻯ ﺧﺪﺍ ﻭ&= #65197;ﻭﺡ ﺑﺮﺗﺮ ﺧﻮﺩ،ﮐ= 5258; ﺍﻳﻦ ﺍﺭﺿﺎﻯ ﺭ&= #65261;ﺡ ﻭﺧﺪﺍ،ﻣﺎﺭﺍ = 5251;ﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﻭ ﺷﻬ&= #65262;ﺩ ﻣﻴﺮﺳﺎﻧﺪ. ﺁﻧ&= #64381;ﻪ ﺍﺯ ﺍﺻﻞ ﻣﻴﻤﺎ&= #65255;ﺪ ﺍﺯ ﺩﻳﺪ ﻣﺎﺩﻩ = ﺑﻴﻨﻰ ﻣﺎ ﻣﺨﻔﻰ ﻣﺎﻧ&= #65194;ﻩ.ﻭﻟﻰ ﺍﻳﻦ ﺳﻴﻤﺒﻮﻟ&#= 65260;ﺎﻯ ﺍﻟﻬﻰ ﻭ ﺧﺎﻃﺮ&= #65257; ﻫﺎﻯ ﻣﻠّﻰ &#= 65261; ﺟﺎﻭﺩﺍﻧﻰ ﻳﻚ ﻧﮋﺍﺩ ﺍﺳﺖ&= #1548;ﮐﻪ ﻫﺮ= ﭼﻨﺪﻯ= ; ﻓﺮﻳﺎﺩﻯ ﻓﻄﺮﻯ ﺳﺮ ﻣﻴﺪ&= #65259;ﺪ. ﻭﻟﻰ ﺳﻤﺒﻮﻟﻬ&#= 65166;ﻯ ﺟﻬﻞ ﻭ ﺟﻨﻮﻥ ،&= #65261; ﺷﻴﻄﺎﻥ ﻧﻔس ﺁ&#= 65247;ﻮﺩﻩ ﻭ ﺷﻬﻮﺗﺮﺍﻥ ﺍ&= #65199; ﺧﻮﺩﺧﻮﺍهی اʌ= 03;ﺖ.ﮐﻪ ﺍﻣﺮﻭﺯﻩ ﺑیش= 78;ر ﭘﻴﺶﭼﺸﻢ ﻣﺎ ﺩ&= #65197; ﻫﻨﺮ ﻭ ﻓﺮﻫﻨﮓ = ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ.ﻭ ﻣﺎﺭ&= #65165; ﭼﻨﺪﻯ ﺩﺭ ﺑﺮﺯ&= #65189; ﻗﺮﺍﺭ ﻣﻴﺪﻫﺪ.&= #64400;ﻪ ﺍﮔﺮﺯﻭﺩﺗﺮ ﻫ&#= 65198; ﺷﺨﺼﻰ ﻧﻬﻴﺐ ﻓ&= #65220;ﺮﺕ ﺧﻮﺩﺭﺍ ﻧﺸﻨﻮ&#= 65193;،ﻭ ﺑﻔﮑﺮ ﺗﮑﺎﻣﻞ &= #65183;ﻮﺋﻰ ﻭ ﺣﻘﻴﻘﺖ ﻳﺎﺑ&= #65264; ﻧﺮﻭﺩ،ﺍﻳﻦ ﺣ= 5166;ل ﺒﺮﺯﺥ ﺑﺠﻬﻨّ= 5252;ﻰ ﻗﻬﻘﺮﺍﺋﻰ ﺧﻮ&#= 65165;ﻫﺪ ﮐﺸﻴﺪ.ﺍﻳﻦ ﺑﺮ&= #65199;ﺥ ﻫﻤﺎﻥ ﺻﺒﺮ ﮐﻮ&= #64380;ﻚ ﻭ ﭼﻬﻞ ﺳﺎﻟﻪ ﺧ= ﺪﺍ ﺍﺳﺖ.ﮐﻪ ﺩﻭﺭﻩ = ﺟﻮﺍﻧﻰ ﻓﺮﺩ،ﻭ ﺗﻠﺎﺵ &#= 65165;ﻧﺴﺎﻧﻰ ﺩﺭ ﺩﻧﻴﺎ ﺭﺍ ﺍ= ﺷﻐﺎﻝ ﻣﻴﮑﻨﺪ. ﺍﮔﺮ ﺑ= ﻔﮑﺮ ﺗﺠﺪﻳﺪ ﻧﻈﺮ ﻧ&= #65170;ﺎﺷﻴﻢ،ﺩﻳﮕʋ= 98; ﺧﻴﻠﻰ ﺩﻳﺮ ﻭ ﺑ= ﻰ ثمر ﺧﻮﺍﻫﺪ ﺑA= 262;ﺩ.ﻭ ﭼﻨﺪ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺍﺯ ﮐﺎﺭﻭﺍﻥ ﺗ&= #64401;ﺎﻣﻠﻰ،ﻭ ﺁﻳﻨﺪﮔﺎﻥ ﻓﻮ&#= 65237; ﺑﺸﺮﻯ ﻋﻘﺐ ﻣﻴ&= #65252;ﺎﻧﻴﻢ ﻭ ﺩﻳﮕﺮ ﺁﺭﻳﺎ&= #65163;ﻰ ﻧﺨﻮﺍﻫﻴﻢ ﺑﻮ&#= 65193;،ﮔﺮﭼﻪ ﺑﻴﻦ ﺁﻧﻬﺎ ﻧﻴ&= #65200; ﺯﻧﺪﮔﻰ ﮐﻨﻴﻢ&#= 1548;که اﻭﻟﺎﺩ ﻧﺎﺧﻠ= 601; ﭙﺪﺭﺍﻥ ﻣﻴﺒﺎ&#= 65207;ﻴﻢ. ﮐﺴﺎﻧﻰ ﮐʌ= 58; ﺑﻠﺰﻭﻡ ﺩﮔﺮﮔﻮﻧﻰ ﻓﺮ&#= 65259;ﻨﮓ ﻭﻫﻨﺮ ﺧﻮﺩ ﺑﺎ&= #65261;ﺭﺩﺍﺭﻧﺪ،ﻭʋ= 65;ﺯ ﺑﺮﭘﺎ ﮐﺮﺩن ﻔ&#= 65198;ﻫﻨﮓ ﻭﻫﻨﺮ ﺟﺪﻳﺪﻯ &= #65251;ﻴﮕﻮﻳﻨﺪ،ﺗʋ= 66; ﻧﻮﺁﻣﻮﺯﻯ ﺩﺭ &= #65259;ﺮ ﭼﻴﺰ ﺑﺸﻮﺩ،ﻗ= 5220;ﻌﺎ ﺑﺎﻳﺪ ﺑﺪﺍﻧﻨ&#= 65194;،ﮐﻪ ﺟﺎﻣﻌﻪ ﺟﺰ ﺍﺯ = ﺭﺍﻩ ﮐﻤﺎﻝ ﻓﺮﺩﻯ ﺗ&= #64401;ﺎﻣﻞ ﻧﺨﻮﺍﻫﻨﺪ ﻳﺎ&#= 65235;ﺖ.ﻭ ﺍﻓﺮﺍﺩ ﻫﻢ ﺟﺰ = ﺍﺯ ﺭﺍﻩ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ،ﮐﻪ ﺑﻬﺘﺮﻳﻦ ﺭﺍه &#= 65153;ﻥ،ﻣﻦ ﺭﻭﺵ ﺷﻬﻮﺩﻯ ت&#= 1589;وّف ولایت ﻣﺤﻤﺪﻯ= ; ﻳﺎﻓﺘﻢ،ﮐﻤﺎ&#= 65245; ﻧﺨﻮﺍﻫﺪ ﻳﺎﻓ&#= 65174;. ﮐﺎﻓﻰ ﺍﺳﺖ ﻣﻮ&= #65181; ﻋﻠﺎﻗﻪ ﺑﺴﻠﻮ&#= 65241; ﺍﻟﻬﻰ ﺩﺭ ﺟﺎﻣ&= #65228;ﻪ ﺑﺎﺷﺪ،ﺗﺎﺩﮔA= 198;ﮔﻮﻧﻰ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻓ&= #65198;ﻫﻨﮕﻰ ﻣﻠﺎﺣﻈﻪ ﺧﻮﺍ&#= 65259;ﻴﻢ ﮐﺮﺩ. ﺑﺮﺍﻯ ﺩﮔ= ﺮﮔﻮﻧﻰ ﻭ ﺗﻨﻬﺎ ﺍﺯ ﺩﻳ= ﺪ ﺳﻨّﺘﻬﺎﻯ ﺗﺎ= 5197;ﻳﺨﻰ ﻭ ﻣﻠّﻰ،ﮐﺎﻓA= 264; ﻧﻴﺴﺖ ﺗﺎ= ; ﺭﻭﺡ ﺟﺪﻳﺪﻯ ﺩﺭ ﻓﺮ&= #65259;ﻨﮓ ﻳﻚ ﻗﻮﻡ ﺍﻳﺠﺎ&= #65193; ﮐﺮﺩ. ﺳﻨّﺘﻬﺎ&#= 65263; ﻣﻠّﻰ ﻭ ﺗﺎﺭﻳ&#= 65192;ﻰ ﻏﻴﺮ ﺍﻟﻬﻰ،ﻣ= 5166;ﻧﻨﺪ هر ﻓﺮﻫﻨﮕﻰ ﺩ= 5261;ﺭﻩ ﭘﻴﺮﻯ ﻭ ﻓﺮﺗﻮ&= #65175;ﻰ ﺧﻮﺩﺭﺍ ﺑﺪﻧﺒ&#= 65166;ﻝ ﺩﺍﺭﺩ.ﻭ ﻫﻴﭻ ﻫ= ﻮﺭﻣﻮﻧﻰ ﮐﻪ ﺗﺰﺭﻳﻖ ﺷﻮ&= #65193; ﺟﻮﺍﻧﻰ ﻧﺨﻮﺍ&#= 65259;ﺪ ﺩﺍﺩ.ﮔﺮﭼﻪ ﭼﻨ&= #65194; ﺭﻭﺯﻯ ﻫﻢ ﻧﺸﺎ&= #65217; ﺑﻴﺎﻭﺭﺩ. ﺑﺎﻳ&= #65194; ﺑﺴﻤﺒﻮﻟﻬﺎﻯ &#= 65165;ﻟﻬﻰ ﻗﻮﻡ ﺧﻮﺩ ﺑﺎﺯ&= #64404;ﺸﺖ . ﻧﺴﻞ ﺟﺪﻳﺪﻯ ﺍ= ;ﺯ </spa= n>ﺍﻭﻟﺎﺩ ﭘﺪʋ= 97;ﺍﻧﻰ،ﮐﻪ ﺷﺎﻫﺪﺍﻥ ﺯﻣﺎ&#= 65253; ﻭﻭﺍﺻﻠﺎﻥ ﻭ ﺻ&= #65166;ﺣﺐ ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﺮ&= #65175;ﺮ ﺷﺪﻧﺪ.ﻓﺮﻫﻨﮕ&#= 65264; ﻭﻫﻨﺮﻯ ﻭ ﻣﻘﺎ&= #65249; ﻭﻓﺼﻞ ﻧﻮﻋﻰ ﺭ&= #65165;ﻳﺞ ﺟﺪﻳﺪﻯ ﭘﻴﺪﺍ &= #65191;ﻮﺍﻫﺪ ﺷﺪ. ﻫﻢ ﺭﻧﮓ ﮔﺬ= ;ﺷﺘﻪ ﺭﺍ ﺣﻔﻆ ﮐﺮﺩﻩ&= #1548;ﻭﻫﻢ ﺑﻮﻯ ﺍﺟﺪﺍﺩﻯ &= #65251;ﺎﺭﺍ ﺩﺍﺭﺩ ﻭ ﻫﻤﭽﻨ&= #65166;ﻥﭘﻴﺸﺘﺎﺯ ﺍﺳﺖ.نه ﺪﺭ ﺁﻧ&#= 64381;ﻪ که هستیم ﺑﺎﻗ= ﻰ ﺑﺎﺷﻴﻢ، ﻭ ﺁﻧ&#= 64381;ﻪ ﮐﻪ ﺑﻮﺩه اﻳﻢ &#= 65175;ﮑﺮﺍﺭ ﮐﻨﻴﻢ. ﺑﻠﮑﻪ<s= pan dir=3DLTR> </spa= n>ﺑﺎﻳﺪ ﺑﺂﻧʃ= 81;ﻪ ﮐﻪ ﺑﺎﻳﺪ ﺑﺎﺷ&= #65268;ﻢ ﺑﺮﺳﻴﻢ ﻭ ﺑﺸﻮ&= #65267;ﻢ.<o:p></o:p> ﺍ= ﻣﺎ ﺍﻳﻨﮑﻪ ﻗﻮﻣﻰ &= #65169;ﺘﻮﺍﻧﺪ،ﺑﺎ ﺗﺠﺪﻳﺪ ﺣﻴﺎﺕ &= #65259;ﻨﺮ ﻭ ﻓﺮﻫﻨﮓ ﺧﻮﺩ&= #1548;ﻣﺸﺎﺭﮐﺘﻰ ﺟﻬﺎﻧﻰ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ، ﻋﻤﻠﺎ &#= 65169;ﺠﺎﺋﻰ ﻧﻤﻰ ﺭﺳﺪ. ﺯﻳﺮ= ﺍ ﺍﻗﻮﺍﻡ ﺟﻬﺎﻥ&#= 1548;ﻫﺮ ﮐﺪﺍﻡ ﺩﺭ ﻳﻚ ﻓ= ﺼﻞ ﻧﻮﻋﻰ ﺧﺎﺹ ﻫﺴ&= #65176;ﻨﺪ،ﮐﻪ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻳ&= #65166; ﺟﻠﻮﺗﺮ ﻳﺎ ﻋﻘ&= #65168; ﺗﺮ ﻣﻴﺒﺎﺷﻨﺪ. = ﻫﺮ ﻓﺼﻞ ﻧﻮﻋﻰ ﺭﺍ&= #65267;ﺞ ﻧﻮﻋﻰ،ﺳﻠﻴﻘA= 260;ﺎﻯ ﻫﻨﺮﻯ ﻭ ﺑﺮﺩﺍ&= #65207;ﺘﻰ ﻋﻘﻠﻰ ﺧﺎﺹ ﺩﺍ&= #65197;ﺩ. ﻭ ﻫﺮ ﺳﻄﺤﻰ ﻫﻨ= ﺮﻯ ﻭ ﻓﺮﻫﻨﮕﻰ ﺑﺮ&= #65165;ﻯ ﺍﻗﻮﺍﻡ ﺑﺮﺗﺮ&#= 1548;ﺩﺭ ﺳﻠﺴﻠﻪ ﺗﮑﺎﻣ&#= 65248;ﻰ ﻣﻀﺮ ﻭ ﻗﻬﻘﺮﺍ&= #65163;ﻰ ﺍﺳﺖ . ﺩﺭ ﺣﺎﻟﻴ= ;ﮑﻪ ﺳﻄﺢ ﻫﻨﺮﻯ ﻭ ﻓ= ﺮﻫﻨﮕﻰ ﺑﺮﺗﺮ ﻗﻮﻣﻰ،= 5169;ﺎ ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﺮ&= #65175;ﺮﻯ ﻣﻴﺘﻮﺍﻧﺪ ﺁﻣ&#= 65262;ﺯﻧﺪﻩ،ﻭ ﻳﺎﺭﻯ ﺩﻫﻨﺪﻩ &= #65175;ﮑﺎﻣﻞ ﺑﺮﺍﻯ ﺳﻄﻮﺡ ﭘ&= #65166;ﺋﻴﻦ ﺗﺮ ﺑﺎﺷﺪ. ﻭ ﺍﻳ= ;ﻦ ﺩﺭ ﺣﺎﻟﻰ ﺍﺳﺖ&= #1548;ﮐﻪ ﺩﻝ ﺑﻪ ﺁﻥ ﺩﺍﺩ= ﻩ ﺑﺎﺷﻨﺪ ﻭ ﺣﺎﺿ&= #65198; ﺑﺘﮑﺎﻣﻞ ﻭ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ،ﻳﺎ ﺣﺪ &#= 65155;ﻗﻞ ﺳﻠﻮﻙ ﻋﻘﻠﻰ ﻳ&= #65166; ﺳﻠﻮﻙ ﻫﻨﺮﻯ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﻫﻨﺮ ﻫ= ﺮ ﻗﻮﻣﻰ ﺑﺎﻳﺪ ﺑ&= #65194;ﻭ ﺯﺑﺎﻥ ﺗﻌﺒﻴﺮ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﻳﮑﻰ ﺑﺎ= ﻓﺮﺍﺩ ﻓﺼﻞ ﻧﻮﻋﻰ ﻣﺮ&= #65169;ﻮﻃﻪ، ﺩﺭ ﺩﺍﺩﻥ ﺗﺬﮐ&= #1617;ﺮ ﺍﺯ ﺁﺭﺯﻭﻫﺎﻯ &= #64404;ﺬﺷﺘﮕﺎﻥ،ﺑʋ= 98;ﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻤﻘﺎ&#= 65249; ﺁﻳﻨﺪﮔﺎن اﺳA= 174; ، ﻭ ﻳکی هم ﺑﺰA= 169;ﺎﻥ ﺍﻗﻮﺍﻡ &#= 64344;ﺎﺋﻴن ﺘﺮ ﺩﺭﻣﻘﺎﻡ ﺗ&= #64401;ﺎﻣﻠﻰ،ﻭ ﻳﺎﺩﺁﻭﺭﻯ ﺍﻳ&#= 65256;ﮑﻪ ﺑﺮﺍﻯ ﻧﺠﺎﺕ ﺧ&= #65262;ﺩ ﺑﺎﻳﺪ ﺑﮑﻮﺷﻨ&#= 65194;،ﻧﻪ ﺑﺂﻧﭽﻪ ﺩﺍﺭﻧ&#= 65194; ﺗﻌﺼّﺐ ﻭﺭﺯﻧ= 5194;. ﺗﺎ ﺍﺯ ﺧﻮﺩ ﻧﮕ= ﺬﺭﻳﻢ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ &= #65169;ﻤﻘﺎﻡ ﺑﺮﺗﺮ ﺑﺮﺳﻴﻢ.&= #65261; ﺍلاّ ﻗﻬﻘﺮﺍʌ= 63; ﻃﺒﻴﻌﻰ ﺩﺭ ﺗﮑﺎﻣﻞ،ﮐ= 5258; ﻧﺘﻴﺠﻪ ﻋﺪﻡ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﺍﺳﺖ،ﻫ= 5250; ﺍﺯ ﺁﻳﻨﺪﻩ ﻣﺤ&= #65198;ﻭﻣﻴﻢ ﻭ ﻫﻢ ﺁﻧﭽﻪ ﺗﮑ= ﺎﻣﻞ ﺩﺍﺭﻳﻢ،ﻭﺁﻧ@= 381;ﻪ ﺩﺭ ﺗﻮﻟﺪﺍﺕ<sp= an dir=3DLTR> </spa= n>ﮔﺬﺷﺘﻪ ﺑﺪʌ= 03;ﺖ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻳ&#= 65250; ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫ&= #65268;ﻢ .<o:p></o:p> ﻧﻴﺮﻭﺋ= ﻰ ﮐﻪ ﺍﻣﺮﻭﺯﻩ ﺑ&= #65268;ﻦ ﻓﺮﻫﻨﮕﻬﺎ ﻭ ﻫ&= #65256;ﺮﻫﺎﻯ ﻣﺎﺩﻯ ﻏﺮﺑﻰ،= 4400;ﻪ ﺑﻈﺎﻫﺮ ﻗﻮﻯ ﺗ&= #65198; ﻭﺗﺎﺯﻩ ﻧَﻔَ= 87; ﺗﺮ ﺍﺳﺖ،ﺑﺎ ﻓﺮﻫ= 5256;ﮕﻬﺎﻯ ﺳﻨّﺘﻰ ﻭ ﺍﻟﻬ&#= 65264; ﻭ ﺍﺧﻠﺎﻗﻰ ﺷﺮ&= #65239;ﻰ،ﻣﻠﺎﺣﻈﻪ ﻣﻰ ﮐﻨﻴﻢ ﮐﻪ ﺣ= ﺎﻝ ﺑﻬﺖ ﺯﺩﮔﻰ ﻭ ﮔ= ﻴﺠﻰ ﺑﺸﺮﻗﻴﺎﻥ ﻏﻴ&#= 65198; ﺳﺎﻟﻚ ﺩﺳﺖ ﺩﺍ&= #65193;ﻩ،ﻭﺍﻳﻦ ﺑﺎﺯ ﺍﻣﺮﻯ ﻃﺒ&= #65268;ﻌﻰ ﺍﺳﺖ.ﻭﻫﻢ ᥽= 5;ﺘﻴجه اﻯ ﺍﺳﺖ ﮐﻪ ﺍﺯ = ﭘﻴﺶ ﻣﻌﻠﻮﻡ، ﻭ ﻫﻤ&#= 65268;ﺸﻪ ﭼﻨﻴﻦ ﺑﻮﺩﻩ ﺍ&= #65203;ﺖ . ﻣﺎﻧﻨﺪ ﻫﻴﺠﺎ= ﻧﺎﺕ ﻳﻚ ﺧﺎﻧﻮﺍﺩﻩ&#= 1548;ﮐﻪ ﭼﻮﻥ ﻣﻮﺝ ﺧﺮﻭ&= #65207;ﺎﻧﻰ ﻣﺪ ﺟﺪﻳﺪ ﺭﺍ ﻣ= ﻴﺨﻮﺍﻫﻨﺪ.ﻭﻟ&#= 65264; ﺣﮑﻤﺖ ﺳﺎﻟﻤﻨ&#= 65194;ﺍﻥ ﻋﺎﻗﻞ ﺗﺮ ﺧﺎﻧ&= #65262;ﺍﺩﻩ،ﺩﺭ ﻭﻗﺖ ﻣﻨﺎﺳﺐ ﻭ&= #65197;ﻭﻯ ﺧﻮﺵ، ﺑﻌﮑس ﺍ= 5247;ﻌﻤﻞ ﻭﻭﺍﮐﻨﺶ ﻣﻰ ﭘ&= #65198;ﺩﺍﺯﻧﺪ ﻭ ﻧﺼﻴﺤﺖ ﻣﻴﮑ&= #65256;ﻨﺪ.ﻭ ﺑﺎﺍﺳﺘﻔﺎﺩﻩ &#= 65165;ﺯ ﻋﻮﺍﻃﻒ ﻓﻴﻤﺎ &= #65169;ﻴﻦ، </spa= n>ﻧﻬﻴﺐ ﻭ ﺍﺧA= 220;ﺎﺭ ﻣﻴﺪﻫﻨﺪ. ﺳﻤﺒ&= #65262;ﻟﻬﺎﻯ ﺍﻟﻬﻰ ﺣﺎﻓﻆ ﺍ&= #65247;ﻬﻰ ﺩﺍﺭﺩ،ﻭﺟﺎﻯ = 5255;ﮕﺮﺍﻧﻰ ﻧﻴﺴﺖ ﻭ ﺳﻨّﺘ&#= 65260;ﺎﻯ ﻗﻮﻣﻰ ﻭﺍﺟﺘﻤ&#= 65166;ﻋﻰ،ﻧﻴﺎﺯ ﺑﺘﮑﺎﻣﻞ ﻭ ﺗﺠ&= #65194;ﻳﺪ ﺣﻴﺎﺕ،ﺑﺮﺍﻯ = 5255;ﻈﺮ ﻭﺍﺻﻠﺎﻥ ﻭﺑﺮ&#= 65165;ﻯ ﻋﻘﻞ ﻓﺼل ﻨﻮﻋ&#= 65264; ﺑﺮﺗﺮ ﺩﺍ= ;ﺭﺩ. ﻣﻮﺝ ﻫﻨﺮﻯ ﺟﺪ&= #65267;ﺪ ﻏﺮﺑﻰ ﻭﻣﺎﺩﻩ &= #64404;ﺮﺍﺋﻰ، ﻫﻤﻴﺸﻪ ﺗﻨﻬﺎ &= #65251;ﻴﺘﻮﺍﻧﺪ،ﺧʋ= 66;ﻃﺮﺍﺕ ﻣﻠّﻰ ﻭﺗﺎﺭﻳ= 5192;ﻰ ﺭﺍ ﺑﺰﺩﺍﻳﺪ.ﻭ&= #65247;ﻰ ﻧﻤﻰ ﺗﻮﺍﻧﺪ(ﺧ&= #65166;ﻃﺮﺍﺕ ﺍﺯﻟﻰ ﻭ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ)ﺍﻟﻬﻰ ﺭﺍ ﻧﺎﺑﻮﺩ ﮐﻨ&= #65194;. ﺯﻳﺮﺍ ﺳﻤﺒﻮﻟ&#= 65260;ﺎﻯ ﺗﺎﺭﻳﺨﻰ ﻭ ﻗﻮ&= #65251;ﻰ،ﺍﺯ ﺁثاﺭ ﻓﺼﻞ ﻧﻮ= 5227;ﻰ ﻗﺒﻠﻰ ﻳﻚ ﻗﻮﻡ = ﺍﺳﺖ.ﮐﻪ ﺍﺯ ﺭﻭﺍﺝ ﻭ ﺍﮐ= ثرﻳّﺖ ﺍﻓﺘﺎﺩﻩ،ﻭ ﮐ= 5166;ﻣﻠﺎ ﻣﺎﺩﻯ ﺷﺪﻩ،ﻭ= 5193;ﺍﺭﺩ ﺑﻤﺮﻭﺭ ﺑﺮﺍﻯ &= #65223;ﻬﻮﺭ ﻓﺮﻫﻨﮓ ﻓﺼﻞ ﺟ&= #65194;ﻳﺪﻯ ﮐﻪ ﺩﺭ ﺍﻗﻠﻴّ&#= 65174; ﺍﺳﺖ ﺁﻣﺎﺩﻩ ﻣ&= #65268;ﮕﺮﺩﺩ. ﻫﺮ ﺗﻌﺼّﺐ ﺑﺴ&#= 65252;ﺒﻮﻟﻬﺎﻯ ﺗﺎﺭﻳﺨﻰ، ﺟﻠ= 5262;ﮔﻴﺮﻯ ﺍﺯ ﺭﻭﺍﺝ ﻭ ﺍﻧ= ﺘﺸﺎﺭ ﻓﺮﻫﻨﮓ ﻓﺼﻞ ﻧ&= #65262;ﻋﻰ ﺟﺪﻳﺪ ﺍﺳﺖ. ﻭﻫ= ﺮﭼﻪ ﺑﻴﺸﺘﺮ ﻗﻮﻣﻰ &= #65169;ﺴﻤﺒﻮﻟﻬﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﭙ&= #65198;ﺩﺍﺯﺩ،ﻭ ﺩﺳﺖ ﺍﺯ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ ﺗﺎﺭﻳﺨﻰ ﺧﻮﺩ &= #65169;ﺮ ﻣﻴﺪﺍﺭﺩ،ﮐﻤA= 242; ﺑﻨﺠﺎﺕ ﺧﻮﺩ،= 5261; ﺣﺘﻰ ﺍﺣﻴﺎی ﻤ&#= 65184;ﺪﺩ ﺳﻨّﺘﻬﺎی ﻤﻠ= 17;ی ﻮﺳﻤﺒﻮﻟﻬﺎﻯ &#= 65175;ﺎﺭﻳﺨﻰ ﺧﻮﺩ ﮐﺮﺩه اﺳ= 5174;.ﮔﺮﭼﻪ ﺁﻧﺮﺍ ﻫﻢ ﺗﮑﺎ&= #65251;ﻞ ﺑﺨﺸﻴﺪﻩ ﺍﺳﺖ. = ﺗﻔﮑﻴﻚ ﺍﻳﻦ ﺳﻨّﺘﻬﺎ &#= 65261; ﺳﻤﺒﻮﻟﻬﺎ ﻭ ﺧ&= #65166;ﻃﺮﺍﺕ ﺭﻭﺍﻧﻰ ﻭﻗﺪﻳ&#= 65252;ﻰ ﻳﻚ ﻣﻠّﺖ ﺍﺯ ﻫ&= #65250;،ﺑﺮﺍﻯ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻭ&#= 65251;ﺘﻔﮑّﺮﻳﻦ ﻭ ﺭﻫﺒﺮﺍﻥ ﻭ ﺍ= ﺻﻠﺎﺡ ﻃﻠﺒﺎﻥ ﻳﻚ ﻗﻮ&= #65249; ﺿﺮﻭﺭﻯ ﺍﺳﺖ. ﻫ= ﻤﻴﺸﻪ ﺑﺎﻳﺪ ﺑﻴﻦ ﺁﻧ&= #64381;ﻪ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﻭ = ﺗﺎﺭﻳﺨﻰ ﺷﺪﻩ،ﻭ ﺁﻧﭽﻪ &#= 65165;ﻟﻬﻰ ﺑﻮﺩﻩ ﻭ ﻫﻤﭽﻨ&= #65166;ﻥ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ &= #65165;ﺳﺖ، ﻓﺮﻕ ﺯﻳﺎﺗﺪﻯ &= #65239;ﺎﺋﻞ ﺷﺪ.( ﮔﺬﺷﺘﻬﺎﻯ= ﮔﺬﺷﺘﻪ، ﻭ ﮔﺬﺷته هاﻯ A= 169;ﺮﺍﻯ ﺁﻳﻨﺪﻩ)،ﮐﻪ ﺑ&#= 65166;ﻳﺪ ﺍﺯ ﻫﻢ ﺗﻔﮑﻴﻚ = ﺷﻮﻧﺪ. ﺳﻤﺒﻮﻟﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺑﺮﺍﻯ ﻋﻤﻞ ﻣﺪ&= #65165;ﻭﻡ ﻭ ﺍﺑﺪﻯ ﺍﺳﺖ.ﻭ= ﺩﺭ ﻫﺮ ﻓﺼﻞ ﻧﻮﻋﻰ = ﮐﻪ ﺑﺎﺷﻴﻢ، ﺿﺮﻭ= 5197;ﻯ ﻫﺴﺘﻨﺪ. ﻭ ﺳﻤﺒ= ﻮﻟﻬﺎﻯ ﺗﺎﺭﻳﺨﻰ ﻧﻴﺰ&#= 1548;ﺭﻭﺯﻯ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺩﺭ ﻓﺼﻞ ﻧﻮﻋﻰ = ﺑﺎﺳﺘﺎﻧﻰ ﺍﺟﺪﺍﺩ ﻣﺎ ﺑﻮ&= #65193;ﻩ ﺍﺳﺖ . ﺑﺎﺯ ﮔﺸﺖ= ; ﺑﺴﻨّﺖ ﻭ ﮔﺬﺷﺘﮕﺎﻥ،= 5193;ﺭ ﺷﮑﻠﻰ ﮐﻪ ﻣﻨﺎ&= #65203;ﺐ ﻓﺼﻞ ﻧﻮﻋﻰ ﺁﻧ&= #65260;ﺎ ﺑﻮﺩﻩ ﺍﺳﺖ ﺩﺭ&= #65203;ﺖ </spa= n>ﻧﻴﺴﺖ. ﺑﻠﮑA= 258; ﺑﺎﺯﮔﺸﺖ(ﺑﺴʌ= 56;ّﺘﻬﺎﻯ ﻋﻤﻠﻰ)ﺗﮑﺎﻣﻠ&#= 65264; ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﻃﻮ= ﻝ ﺗﺎﺭﻳﺦ ﮔﺬﺷﺘ&#= 65258; ﺑﺸﺮ،ﻭ ﺩﺭﺁﻳ= 5256;ﺪﻩ ﺗﺎﺭﻳﺨﻰ ﺁﻧﻬ&#= 65166; ﻧﻴﺰ ﻳﮑﺴﺎﻥ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﺧﺎﻃﺮﺍﺕ = ﺍﻟﻬﻰ ﻋﻤﻞ ﺍﺳﺖ،ﻭ ﺧ&#= 65166;ﻃﺮﺍﺕ ﺗﺎﺭﻳﺨﻰ ﻭﺭﻭ&#= 65165;ﻧﻰ ﻳﻚ ﻣﻠّﺖ،ﻧﺘA= 268;ﺠﻪ ﺗﺎﺭﻳﺨﻰ ﺍﻋﻤ&#= 65166;ﻞ ﺗﮑﺎﻣﻠﻰ ﺁﻥ ﻣ&= #65248;ّﺖ ﺍﺳﺖ. ﻳﮑﻰ ﺷﺪﻥ= ﺍﺳﺖ ﻭ ﻳﮑﻰ ﺑﻮﺩﻥ،&#= 65261; (ﺑﻮﺩﻥ) ﺩﺭ ﻫﺮ ᥶= 7;ﺎﻝ ﺧﻄﺮ ﺍﺳﺖ،= ﻭ( ﺷﺪﻥ) ﻭﻇﻴﻔﻬﺎ&= #65263; ﻓﻄﺮﻯ ﻭ ﺍﺑﺪﻯ = ﺍﺳﺖ . ﻣﺪﻋﻴﺎﻥ ﺣﻔﻆ= ﻣﻴﺮﺍث ﻫﻨﺮﻯ ﻭ ﻓﺮﻫﻨ&= #64405;ﻰ، ﺑﺎﻳﺪ ﺁﻧﭽﻪ ﺑ&= #65262;ﺩﻧﻰ ﺍﺳﺖ ﺭﻫﺎ ﮐﺮﺩ&= #65257; ﻭ ﺑﺸﺪﻧﻰ ﻫﺎ ﺑ= ﭙﺮﺩﺍﺯﺩ.ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺑ&= #65170;ﻮﺩﻥ ﻫﺎﺋﻰ ﮐﻪ ﻧﺘﻴ&= #65184;ﻪ ﺷﺪﻧﻬﺎﻯ ﻣﺎ ﺍ&= #65203;ت اﮐﺘﻔﺎ ﮐﻨﻴﺪ. &= #65165;ﻭﻝ ﺑﺸﻮﻳﻢ ﻭ ﮐﺎﻣ&= #65246; ﮔﺮﺩﻳﻢ،ﺑﻌﺪ = 5259;ﺮﭼﻪ ﺩﺍﺷﺘﻴﻢ ﺣﻔﻆ &= #65251;ﻴﮑﻨﻴﻢ،ﺗﺎ ﻧﺴﻞ ﻫﺎﻯ ﺑﻌﺪ&= #65263; ﺁﻧﺮﺍ ﺭﻫﺎ ﮐﻨ&= #65256;ﺪ ﻭ ﺑﻮﺩﻥ ﺟﺪﻳﺪ&= #65263; ﺍﺯ ﻣﺤﻞ ﺷﺪﻥ ﺟ= ﺪﻳﺪ ﭘﻴﺪﺍ ﮐﻨﻨﺪ . ﭼ= ;ﻨﻴﻦ ﺁﺭﻣﺎﻧﻬﺎﺋﻰ &#= 65169;ﺮﺍﻯ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻭ&#= 65235;ﺮﻫﻨﮕﻴﺎﻥ،ᤦ= 0;ﻪ ﺭﺳﺪ ﺑﺪﻳﮕﺮ ﻃ&= #65170;ﻘﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻬ&#= 65250; ﺍﺳﺖ.ﻭ ﺁثاﺭ ﺁ&#= 65255;ﻬﺎ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ = ﺟﺎﻭﺩﺍﻥ ﻣﻴﮕﺮﺩﺩ. ﺍﻣﺎ = ﺍﺯ ﻳﻚ ﺩﻳﺪ ﻭﺣﺪﺕ = ﻭﺟﻮﺩﻯ،ﻋﻤﻠA= 166; ﺩﻭ ﻣﺘﻨﺎﻗﺾ ﻫ&= #65250; ﻭﺟﻮﺩ ﻧﺪﺍﺭﻧ&#= 65194;.ﮐﻪ ﺟﻤﻌﺸﺎﻥ ﻣﺤﺎ&#= 1604; ﻤﻴﺒﺎﺷﺪ.ﺑﻠﮑ&#= 65258; ﺑﺮﺍﻯ ﻋﻘﻞ ﻭ<s= pan dir=3DLTR> </spa= n>ﻓﻬﻢ ﺟﺰﺋﻰ A= 251;ﺎ،ﺩﺭ ﺑﺮﺩﺍﺷﺖ ﻣﺘﻨ&#= 65166;ﻗض ﻤﻴﺒﺎﺷﺪ. ﻭ ﺧﻮ= ﺩ ﺁﻧﻬﺎ ﺭﺍ ﺩﻭ ﺟ= زء ﺟﺪﺍ ﺍﺯ ﻫﻢ ﻳﺎ= ﻣﮑﻤّﻞ ﻫﻢ ﻫﺴﺘﻨﺪ. ﭘس = ﺗﻤﺪﻧﻬﺎ ﻭ ﻓﺮﻫﻨﮕﻬﺎ ﻭ = ﻫﻨﺮﻫﺎ ﻧﻴﺰ ﺩﺭ ﺟﻬﺎﻥ&= #1548;ﺑﺎ ﺍﺧﺘﻠﺎﻓﺸﺎﻥ &#= 65169;ﺎﻫﻢ ﻧﻘﻴﺾ ﻫﻢ ﻧﻴﺴ&= #65176;ﻨﺪ ﻫﺮ ﮐﺪﺍﻡ ﺭﺍ ﻳ= ﻚ ﻋﻘﻞ ﻭﺳﻠﻴﻘﻪ &= #65251;ﻰ ﭘﺴﻨﺪﺩ،ﻭ ﺑﺎ &#= 65175;ﻐﻴﻴﺮ ﻫﺮ ﻣﻘﺎﻡ ﻓﺮﻫ&= #65256;ﮕﻰ ﺭﻫﺎ،ﻭ ﻓﺮﻫﻨ= 4403; ﺑﺮﺗﺮ ﻳﺎ ﺯﻳﺮ&= #65175;ر از ﭘﻴﺶ ﻣﻌﻠﻮ= 5249; ﺑﻮﺩﻩ ﻫﻤﻴﺸﻪ &= #64380;ﻨﻴﻦ ﺑﻮﺩﻩ ﺍﺳﺖ . <o:p></o:p></sp= an> ﺗﮑﻨﻴﻚ= ﺩﺭﻫﺮﺳﻄﺤﻰ ﮐﻪ ﺑﺎﺷﺪ،ﻭﺩ= 5197;ﻫﺮ ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﺸ&= #65198;ﻯ،ﺍﺯ ﻗﺪﻳﻢ ﺩﻭﺭ ﺍﻳ&= #65254; ﺳﻌﻰ ﺗﮑﻨﻴکی = 5262;ﺟﻮﺩ ﺩﺍﺷته اﺳﺖ،᥾= 1;ﻟﺎﺯﻣﻪ ﺣﻴﺎت ﺪﺭ ﺩﻧﻴ&#= 65166; ﺍﺳﺖ. ﻭ ﺳﻤﺒﻮﻟ= ﻬﺎﻯ ﻓﺮﻫﻨﮕﻰ ﻭ ﻫﻨ&= #65198;ﻯ ﻧﻴﺰ ﺩﺭ ﻫﺮ ﻓﺼ= ﻞ ﻧﻮﻋﻰ،ﻭ ﺩﺭ ﻃ&#= 65262;ﻝ ﺗﺎﺭﻳﺦ ﻭﺟﻮﺩ &= #65193;ﺍﺷﺘﻪ ﺍﺳﺖ . ﮐﺴﺎﻧﻰ ﻣ= ;ﻴﺨﻮﺍﻫﻨﺪ ﻭﺟﻮﺩ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﺳﻄﺤﻰ ﮐﻪ ﺩﺭ ﺁ= ﻥ ﺩﺭﺟﺎ ﻣﻴﺰﻧﺪ</= span> </spa= n>ﺣﻔﻆ ﮐﻨﻨﺪ.A= 261; ﮔﺮﻭﻫﻰ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺍ&#= 64400;ﻨﻮﻥ ﺭﺍ ﺑﺂﻳﻨﺪﻩ ﺑ&= #65198;ﺗﺮ ﺑﺮﺳﺎﻧﻨﺪ. ﺁﻳ&= #65256;ﺪﻩ ﺯﻳﺮﺗﺮ ﻳﻌﻨﻰ &= #64404;ﺬﺷﺘﻪ ﺗﮑﺮﺍﺭﻯ . ﺗﮑﻨ= ﻴﻚ ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ = ﻧﻴﺰ ﻣﺘﻨﺎﻗﺾ ﻫﻢ ﻧ&= #65268;ﺴﺘﻨﺪ. ﺗﻨﻬﺎ ﺗﮑﻨﻴﻚ &= #65261;ﻣﺎﺩﻯ ﺷﺪﻥ،ﻣﺰﺍﺣﻢ = 5261; ﺍﻏﻔﺎﻝ ﮐﻨﻨﺪ&#= 65257; ﺍﻓﺮﺍﺩ ﺑﺮﺍﻯ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺍﺳﺖ . ﺍﻣ= ;ﺎ ﺍﮔﺮ ﺍﻓﺮﺍﺩ ﺑ&= #65204;ﻠﻮﻙ ﻭ ﺷﻬﻮﺩ ﺭﺳﻴﺪ&= #65255;ﺪ،ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺑﺎﺯ ﺍﺯ ﺗﮑﻨﻴ&= #65242; ﻭ ﺩﻳﮕﺮ ﺍﻣﻮﺭ = ﻣﺎﺩﻯ ﻭ ﻓﻠﺴﻔﻪ ﺩﻧﻴ&= #65262;ﻯ،ﻣﻴﺘﻮﺍﻧʌ= 56;ﺪ ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎ&#= 65193;ﻩ ﻗﺮﺍﺭ ﺩﻫﻨﺪ. ﻣ= ﺎﻧﻨﺪ ﺑﺎﺯﻯ ﺑﺮﺍﻯ ﺟ&= #65262;ﺍﻥ،ﮐﻪ ﻏﺎﻓﻞ ﮐﻨﻨﺪﻩ &= #65165;ﺯ ﺗﺤﺼﻴﻞ ﺑﻬﺘﺮ &= #65165;ﻭ ﺍﺳﺖ. ﻭ ﺍلاّ ﺑ&#= 65228;ﺪ ﺍﺯ ﺗﺤﺼﻴﻞ ﺑﺎ&= #65199;ﻯ ﻣﺠﺎﺯ ﻭ ﺿﺮﻭﺭ&= #65263; ﻫﻢ ﻫﺴﺖ. ﻓﺼﻞ ﻧ= ;ﻮﻋﻰ ﻋﻘﺐ ﻣﺎﻧﺪﻩ ﺍ&= #65203;ﺖ، ﮐﻪ ﺍﺯﺳﻨّﺘﻬ= 5166; ﻭ ﺳﻤﺒﻮﻟﻬﺎﻯ &= #65235;ﺼﻞ ﻧﻮﻋﻰ ﺑﺮﺗﺮ ﺑ&= #65264; ﺧﺒﺮ ﺍﺳﺖ.ﻭ ﺳﺮ= ﮔﺮﻡ ﺑﺎﺯﻯ ﻭ ﺗﮑﻨﻴ&= #65242; ﻫﻨﺮﻯ ﻭﺩﻧﻴﺎ &= #65251;ﻴﮕﺮﺩﻧﺪ . ﺣﺪ ﺃﻗﻞ ﻧﻴﺎﺯ= ; ﺑﺘﺬﮐّﺮ ﻭ ﻫﺸﺪﺍﺭ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﻭﺧﺪﺍﻭ&#= 65255;ﺪ ﻭ ﺗﻤﺎﻣﻰ ﺍﻓﺮ&= #65165;ﺩ ﺭﻭﺷﻦ ﺩﻝ ﻓﺼﻮ&= #65245; ﺑﺮﺗﺮ ﺍﺳﺖ،ک= 07; ﺒﺘﻮﻓﻴﻖ ﺯﻳﺮ ﺩﺳت کمک A= 251;ﻴﮑﺮﺩﻩ، ﻭ ﺑﺂﻧﻬﺎ ﺍﺯﻭ&= #65183;ﻮﺩ ﺳﻨّﺘﻬﺎﻯ ﺑﺮ= 5175;ﺮ ﻳﺎﺩﺁﻭﺭﻯ ﻣﻴ&#= 64401;ﻨﻨﺪ. ﺗﺎ ﺩﻧﺒﺎﻝ ﺳﻤ&= #65170;ﻮﻟﻬﺎﻯ ﺍﻟﻬﻰ ﺑﺎﺷﻨﺪ &= #65261;ﻧﻪ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺗ&#= 65166;ﺭﻳﺨﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ&= #65251;ﻠّﻰ ﮔﺬﺷﺘﮕﺎﻥ،ﺑA= 166; ﺗﮑﺎﻣﻞ ﮐﻤﺘﺮ &= #64404;ﺬﺷﺘﻪ. ﺯﻳﺮ ﺩﺳﺘﺎﻥ ﺗ&= #65256;ﻬﺎ ﻧﻴﺎﺯ ﺑﺘﺬﮐّ= 5198; ﺑﺮﺗﺮﺍﻥ ﺩﺍﺭ&#= 65255;ﺪ.ﻭ ﺍلاّ ﺗﺤﻘّﻖ ʋ= 65;ﻳﻦ ﺑﺮﺗﺮﻯ ﺩﺭ ﻓﺮ&= #65193;،ﺑﺴﺘﻪ ﺑﺎﺳﺘﻌﺪﺍﺩ ﻭ&#= 65219;ﻰ ﺷﺪﻥ ﻣﺮﺍﺣﻞ ﺗ&= #64401;ﺎﻣﻠﻰ ﻃﺒﻴﻌﻰ ﺍﺯ ﻓﺼ&= #65262;ﻝ ﻧﻮﻋﻰ ﺍﺳﺖ.ﻭ ﺩ= ﺭﺟﻪ ﻋﺸﻘﻰ ﮐﻪ ﻃﺎﻟ&= #65168; ﺗﮑﺎﻣﻞ ﻧﺸﺎﻥ &= #65251;ﻴﺪﻫﺪ، ﻧﺸﺎﻥ ﺩﻫﻨﺪﻩ &= #65259;ﻤﺎﻥ ﺍﺳﺘﻌﺪﺍﺩ ﺍﺳ&#= 65174;.ﻭﺍلاّ ﮐﺴﻰ ﮐﻪ ﻧﺨﻮﺍ&= #65259;ﺪ ﻳﺎ= ﻧﺘﻮﺍ= ;ﻧﺪ ﻧﺒﺎﻳﺪ ﺧﻮﺩ ﺭ&= #65165; ﺩﺭ ﺍﺻﻞ ﻣﺴﺘﻌ&= #65194; ﺑﺪﺍﻧﺪ.ﺯﻳﺮﺍ &= #65165;ﺳﺘﻌﺪﺍﺩ ﺍﻣﺮﻯ ﻓﻄﺮﻯ ﺫ&= #65165;ﺗﻰ ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣ&#= 65264; ﻭﻣﺤﺮﻙ ﻗﻮﻯ ﺩ&= #65197;ﻭﻧﻰ ﺍﺳﺖ. ﻫﻨﺮﻣﻨﺪ&= #65165;ﻥ ﺍﺯ ﻣﺤﻞ ﭼﻨﻴﻦ = ﺑﺮﺗﺮﻯ ﺩﺭ ﺩﺭﻙ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﺍﺑﻌﺎ&= #65193; ﺑﺎﻃﻨﻰ ﻣﻌﺎﻧ&#= 65264; ﺁﻥ، ﻣﻴﺘﻮﺍﻧ= 5194; ﻣﻔﻴﺪ ﺟﺎﻣﻌﻪ &= #65169;ﺎﺷﻨﺪ .<o:p></o:p> ﻋﻠﻢ ﻭﺗ= ;ﮑﻨﻴﻚ ﺧﻮﺩ ﺫﺍﺗﺎ ﻣﺎ&= #65255;ﻊ ﺗﮑﺎﻣﻞ ﻓﺮﺩ ﻭ = ﺟﺎمتعه اﻯ ﻧﻴﺴﺖ. ﺑﻠﮑ&= #65258; ﺧﻮﺩ ﻧﻴﺰﺩﺍﺭ&#= 65165;ﻯ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264;،ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﺍﻟﻬﻰ &= #65165;ﺳﺖ.ﮐﻪ ﺑﺮﺣﺴﺐ ﻓﺼﻮﻝ &= #65197;ﺍﻳﺞ ﺑﺸﺮﻯ ﺗﮑﺎﻣﻞ &= #65251;ﻴﻴﺎﺑﺪ.ﻭ ﺩﺭ ﺧﺪﻣﺖ ﺯﻧﺪ&= #64404;ﻰ ﺍﻧﺴﺎﻧﻬﺎ،ﺩA= 197; ﺳﻄﺢ ﻭ ﻋﻘﻞ ﻭ ﺳ= ;ﻠﻴﻘﻪ ﻣﺮﺑﻮﻁ ﺑﻬﺮ ﻓ&= #65212;ﻞ ﻧﻮﻋﻰ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ . ﻣﻨﺘﻬﺎ ﻋﻠﻢ ﻭ= ; ﺗﮑﻨﻮﻟﻮﮊﻯ،&#= 64380;ﻮﻥ ﻫﺮ ﺍﻣﺮ ﺩﻧﻴﻮ&= #65263; ﺩﻳﮕﺮ،ﻭ ﺣﺘﻰ &#= 65251;ﺎﻧﻨﺪ ﻫﻤﻪ ﻣﺎﺩﻳّﺎ= 5173;،ﺁثاﺭﻯ ﺭﻭﺍﻧﻰ ﻭ ﺍﻧﻔ&= #65228;ﺎﻟﻰ ﺩﺭ= ﻓﮑﺮ ᥾= 1;ﺫﻫﻦ ﻭ ﺭﻭﺡ ﺍﻧﺴﺎﻥ = ﺩﺍﺭﺩ. ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﺍ&= #65199; ﺗﮑﻨﻴﻚ ﺑﺮﺩﺍ&#= 65207;ﺘﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍﺭﺯﺷ&= #65264; ﻭ ﮐﺸﺸﻬﺎﻯ ﻧﻔ&= #65204;ﺎﻧﻰ،ﻭ ﺑﺎﺻﻄﻠﺎﺡ ﺑﺼ&#= 65262;ﺭﺕ ﺍﺭﺯﺷﻰ ﺩﺭ ﻣﺎ = ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ.ﻭﺍﻳﻦ &= #65165;ﺭﺯﺵ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﺳﺎﺯﻧﺪﻩ ﺍﺳﺖ.&= #65261; ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ ﮔﻤﺮﺍﻩ ﮐﻨﻨﺪ&#= 1607; ﻤﻴﺒﺎﺷﺪ. ﺗﻤﺪ&= #65253; ﻫﺮ ﺟﺎﻣﻌﻪ ﺑﺴ&= #65176;ﻪ ﺑﮑﺸﺸﻬﺎﻯ ﺑﻤ&#= 65166;ﺩﻳﺎﺕ ﻭ ﻋﻠﻢ ﻭﺗﮑﻨﻴ&= #65242;،ﻭﻫﺮ ﻣﺴﺄﻟﻪ ﺩﻳﮕﺮ &= #65193;ﻧﻴﻮﻯ ﺍﺳﺖ. ﺩﺭ ﺣﺎﻟﻴ= ﮑﻪ ﻓﻄﺮﺕ ﺍﻧﺴﺎﻥ &= #65175;ﮑﺎﻣﻞ ﺟﻮﺋﻰ ﻭ ﺗﺮﻙ ﻣ= ﺎﻫﻴّﺖ ﻓﻌﻠﻰ ﻭ ﻓﻄﺮﺕ = ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ ﮐﻨ&= #65262;ﻧﻰ،ﻭ ﻣﺮﺩﻥ ﺍﺯ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﮐﻨﻮﻧﻰ&#= 1548;ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻤﻘﺎ&#= 65249; ﺭﻭﺣﻰ ﺑﺮﺗﺮ ﺩ&= #65197; ﻣﺎﻫﻴّﺖ ﻭ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺩﻧﻴﺎ ﻭﻣﺎﺩﻳ&#= 1617;ﺎﺕ ﻭ ﺍﻣﻮﺭ ﺗﻤﺪﻧ&= #65264; ﻭﺗﮑﻨﻴﮑﻰ ﻣﺎ&#= 65255;ﻊ ﺍﺯ ﺍﻳﻦ ﮐﺎﺭ ﺍ= ﺻﻠﻰ ﺣﻴﺎﺕ ﻓﺮﺩﻯ ﺍ&= #65203;ﺖ. ﺭﻭﺍﻥ ﺩﻭ= ;ﺳﺖ ﺩﺍﺭﺩ، ﻫﻤﺎﻥ &#= 65169;ﺎﺷﺪ ﮐﻪ ﻫﺴﺖ ﻭ ﻟﺬﺕ= ﺍﻳﻦ ﻭﺟﻮﺩ ﻭ ﻣﻘﺎﻡ = ﺭﺍ ﺑﺒﺮﺩ.ﮐﻪ ﺑﻬﺸ&= #65174; ﻣﻮﻋﻮﺩ ﺗﮑﺎﻣ&#= 65248;ﺎﺕ ﺗﻮﻟﺪﺍﺕ ﻗﺒﻠ&#= 65264; ﺍﺳﺖ.ﻭ ﻧﻤﻰ ﺧﻮ= ﺍﻫﺪ ﺁﻥ ﺑﺎﺷﺪ، ﮐﻪ &= #65169;ﺎﻳﺪ ﺑﺸﻮﺩ. ﮔﺮﭼﻪ ﺍ= ﺣﺘﻤﺎﻟﺎ ﭘﺎﺩﺍﺷﻰ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﺪ. ﻣﺮﺩﻡ ﺟ= ﺎﻫﻞ ﻟﺬﺕ ﺟﻮ ﻭﻣﺎﺩ&= #65257; ﭘﺮﺳﺖ ﻭ ﺗﻨﺒﻞ = ﻫﺴﺘﻨﺪ </spa= n>ﮐﻪ ﺳﻴﻠﻰ ﻧA= 240;ﺪ ﺭﺍ ﺑﻪ ﺍﺯ ﺣﻠﻮ= ﺍﻯ ﻧﺴﻴﻪ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ. ﺗﮑﻨﻴﻚ ﻳﮑﻰ ﺍ&= #65199; ﺍﺭﺯﺷﻬﺎ ﻭ ﺑﺮ&= #65193;ﺍﺷﺘﻬﺎﻯ ﻧﺎﺷﻴﺎﻧﻪ ﺍﻧ&#= 65204;ﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﺍﺯ = ﺗﻤﺪﻥ ﺍﺳﺖ. ﻋﻠﻢ ﻭﻫﻨ= ﺮ ﺑﻄﻮﺭ ﻧﺎﻗﺺ ﺍ&= #65199; ﭼﻨﻴﻦ ﺑﺮﺩﺍﺷ&#= 65176;ﻬﺎﺋﻰ ﻣﻴﮑﻨﻨﺪ.ﻭ ﻧﻴ&= #65166;ﺯ ﺑﻤﻌﻴﺎﺭﻫﺎ ﻭ &= #65165;ﺭﺍﺩﻩ ﻭ ﺭﺯﻳﺪﮔﻰ ﻫﺎ&= #65263; ﺧﺎﺻﻰ ﺍﺳﺖ، ﮐ&#= 65258; ﺗﻨﻬﺎ ﺩﺭ ﮐﺎﻣ&= #65248;ﺎﻥ ﺷﺎﻫﺪ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﺯ= ﻣﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ. = ﺩﻳﮕﺮﺍﻥ ﭼﻮﻥ ﮐﻮﺩﮐﺎﻥ&#= 1548;ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ ﺩﺭﺳ&#= 65174; ﻋﻤﻞ ﮐﻨﻨﺪ.ﻭﺍ&= #65199; ﻋﻠم ﻮﻫﻨﺮ ﻭﺗ&#= 64401;ﻨﻴﻚ ﺑﻄﻮﺭ ﻣﻌﻘﻮﻝ &= #65165;ﺳﺘﻔﺎﺩﻩ ﻧﻤﺎﻳﻨﺪ.ﻧﻤﻴ&#= 65176;ﻮﺍﻧﻨﺪ ﺗﻤﺪﻥ ﻭ ﺍﺭﺯﺷ&= #65260;ﺎﻯ ﺁﻧﺮﺍ ﺍﺯ ﻫﻢ ﺗ= ﻔﮑﻴﻚ ﮐﻨﻨﺪ.ﻭ ﺣﻘﻴﻘ&= #65174; ﺁﻧﺮﺍ ﺑﺠﻮﻳﻨ&#= 65194; ﻭ ﺑﭙﺬﻳﺮﻧﺪ.ﻭ = ﺍﺭﺯﺷﻬﺎﻯ ﻧﺴﺒﻰ ﺍﺯ ﺍﺻﻠ&= #65264; ﺭﺍ ﺍﺯ ﻫﻢ ﺑﺸﻨ= ﺎﺳﺪ.ﺗﺎ ﺁﻧﭽﻪ ﻟﺎﺯﻡ ﺍ&= #65203;ﺖ ﻃﺮﺩ ﮔﺮﺩﺩ ﻭ ﺩ= ﻝ ﺑﮑﻨﻨﺪ. ﺍﻧﺮﮊ&= #65263; ﺍﺗﻤﻰ ﺭﺍ ﺑﺮﺍ&= #65263; ﺻﻠﺢ ﺑﺨﻮﺍﻫﻨ&#= 65194; ﻭﻧﻪ ﺑﺮﺍﻯ ﺟﻨ&= #64403;. ﮐﺎﺭﺩ ﺭﺍ ﺑﺮﺍ&= #65263; ﺑﺮﻳﺪﻥ ﻣﻴﻮﻩ &= #65165;ﺳﺖ،ﻭﻧﻪ ﺑﺮﺍﻯ ﺯﺧﻢ ﺯﺩ&= #65253; ﺑﺪﻳﮕﺮﺍﻥ . ﺩﺭ= ﻏﺮﺏ ﻣﻠﺎﺣﻈﻪ ﻣﻴﮑ&#= 65256;ﻴﻢ،ﮐﻪ ﺗﮑﻨﻴﻚ ﻭ ﺗﮑﻨ&= #65262;ﻟﻮﮊﻯ ﻭ ﻋﻠﻢ،ﭼﻨﺎﻥ &#= 65259;ﻤﻪ ﭼﻴﺰ ﺁﻧﻬﺎ ﺷﺪ&= #65257;،ﮐﻪ ﺑﺪﻭﻥ ﺁﻧﻬﺎ ﻗ&= #65166;ﺩﺭ ﺑﺰﻧﺪﮔﻰ ﻧﻴﺴ&#= 65176;ﻨﺪ ﻭ ﻫﻤﻴﻦ ﺩﻟﻴﻞ = ﺳﺎﺩه اﻯ ﺍﺳﺖ،ﮐﻪ ﺍ= 4404;ﺮ ﺟﻨﮕﻰ ﺩﺭ ﺟﻬﺎ&= #65253; ﺩﺳﺖ ﺩﺍﺩ،ﻭ ﻳ&#= 65166; ﺭﮐﻮﺩ ﺍﻗﺘﺼﺎ&#= 65193;ﻯ ﭘﻴﺪﺍ ﺷﺪ،ﻭ ﻳ&#= 65166; ﺁﺷﻔﺘﮕﻰ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ ﺣﺎﺻﻞ ﮔﺮ= ;ﺩﻳﺪ،ﺍﻳﻦ ﻣﺎﺷﻴﻦ ﺗﮑﻨﻮ&#= 65247;ﻮﮊﻯ ﺍﺯ ﮐﺎﺭ ﻣﻰ ﻣﺎ= ﻧﺪ.ﻭ ﻏﺮﺑﻴﺎﻥ ﺩﻳﮕ&#= 65198; ﻗﺎﺩﺭ ﺑﺰﻧﺪﮔ&#= 65264; ﻧﻴﺴﺘﻨﺪ. ﻭ ﺧﻴ= ﻠﻰ ﺯﻭﺩ ﺩﺭ ﺍﻳﻦ ﻧ= ﻴﺎﺯ ﺧﻮﺩ ﻧﺎﺑﻮﺩ ﻣ&= #65268;ﺸﻮﻧﺪ. ﻭﻟﻰ ﻫﻨﻮﺯ ﺷﺮ&= #65239;ﻰ ﻭ ﺩﺭﻭﻳﺶ ﺗﺎﺭ&= #65241; ﺩﻧﻴﺎ،ﺑﺪﻭﻥ = 5197;ﻓﺎﻩ ﻭ ﺗﻤﺪﻥ ﻭ ﺗﮑﻨ= ﻮﻟﻮﮊﻯ ﺯﻳﺴﺘﻪ ﻭ ﺑﺰﻧ&= #65194;ﮔﻰ ﺍﺩﺍﻣﻪ ﻣﻴﺪﻫ&#= 65256;ﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺷ&= #65198;ﻗﻰ ﺍﺯ ﺗﮑﻨﻮﻟﻮﮊ&#= 65263; ﻭ ﺍﺭﺯﺷﻬﺎﻯ ﺣ&= #65240;ﻴﻘﻰ ﺧﺒﺮ ﺩﺍﺭﺩ، ﻭ&#= 65247;ﻰ ﺑﺎﺯ ﺍﺯ ﺍﺭﺯﺷ&= #65260;ﺎﻯ ﻧﺴﺒﻰ ﻭ ﺷﺨﺼﻰ = ﺁﻥ ، ﮐﻪ ﻧﻔﺶ ﺁﻟﻮ&= #65193;ﻩ ﻏﻴﺮ ﺳﺎﻟﻚ ﺑﻮ&= #65183;ﻮﺩ ﺁﻭﺭﺩﻩ، ﺑﻴﺰ= 5165;ﺭ ﻫﺴﺘﻨﺪ . ﺩﻧﻴﺎ= ﭘﺮﺳﺘﻰ ﮐﺎﺭ ﻣﺮﺩﻡ ﺑﺎ = ﻧﻔس ﺁﻟﻮﺩﻩ ﻭ ﺗﺰﮐ&= #65268;ﻪ ﻧﺸﺪﻩ ﺍﺳﺖ.ﻭ ﺑ= ﺨﺪﺍ ﻭ ﺷﻬﻮﺩ ﻭ ﻧﺠﺎ= ﺕ ﺍﺯ ﻓﺼﻞ ﻭﻧﻮﻉ = ﺧﻮﺩ ﻧﻤﻰ ﺭﺳﻨﺪ. ﺍﻭ= ﻝ ﻣﻴﮑﺎﻧﻴﻚ ﻭﺳ&#= 65268;ﻠﻪ ﺍﻳﻨﻬﺎ ﺑﻮﺩ،= 5175;ﺎ ﺳﺮ ﺍﻧﺠﺎﻡﺳﺮ &= #65165;ﺯ ﻋﺎﻟﻢ ﺗﮑ= ;ﻨﻴﻚ ﺩﺭ ﺁﻭﺭﺩﻧﺪ. ﻟ= ﺬﺍ ﺭﻭﺯ ﺑﺮﻭﺯ ﺳﻤ&= #65170;ﻮﻟﻬﺎﻯ ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ = ﺑﺴﻤﺒﻮﻟﻬﺎﻯ ﺗﺎﺭﻳﺨﻰ ﻭ ﻗﻮ&= #65251;ﻰ ﺭﺍ ﮐﻨﺎﺭ ﮔﺬﺍ&= #65207;ﺘﻨﺪ،ﻭ ﺑﺴﻤﺒﻮﻟﻬﺎﻯ &#= 65227;ﻠﻤﻰ ﺯﻣﺎﻥ ﺧﻮﺩ ﺩﺭ = ﺁﻣﺪﻧﺪ.ﻭﺣﺮﮐ&#= 65174; ﻗﻬﻘﺮﺍﺋﻰ ﺗﻤ&#= 65194;ﻥ ﻭ ﺳﻨّﺘﻬﺎﻯ ﺗ&#= 65166;ﺭﻳﺨﻰ ﻭ ﻣﻠّﻰ ﻭﺗﮑﺎ&#= 65251;ﻠﻰ،ﺑﺴﻄﺢ ﺳﻤﺒﻮﻟﻬﺎﻯ ﻣ&#= 65166;ﺩﻯ ﻭﻣﺎﺩﻩ ﮔﺮﺍﺋ&#= 65264; ﺧﻴﻠﻰ ﻃﺒﻴﻌﻰ &= #65261; ﺁﺳﺎﻥ ﭘﻴﺶ ﻣﻴ&= #65198;ﻭﺩ. ﺍﻣﺎ ﺑﺮ ﻋﮑس ﺻ&= #65228;ﻮﺩ ﺑﺴﻤﺒﻮﻟﻬﺎﻯ &#= 65165;ﻟﻬﻰ ﻭﻣﺮﺍﺣﻞ ﺗﮑﺎ&#= 65251;ﻞ ﺑﺮﺗﺮ،ﺑﺮﺍﻯ = 5169;ﺮﺧﻰ ﺳﺨﺖ ﻭﺣﺘﻰ ﻣﺤ&= #65166;ﻝ ﺑﻨﻈﺮ ﻣﻴﺂﻳﺪ.&= #65251;ﮕﺮ ﺑﺮﺍﻯ ﻣﻌﺪﻭﺩ&#= 65263; ﺳﺎﻟﻚ ﻭﺍﺻﻞ. ﺍ= ﻳﻨﻬﺎ ﺑﺎﺭﺯﺷﻬﺎﻯ ﮐ&#= 65252;ّﻰ ﻭ ﺭﻳﺎﺿﻰ ﻭ ﻗﺎ= ﺑﻞ ﺷﻤﺎﺭﺵ،ﺑﻴﺸA= 176;ﺮ ﺍﻧس ﺩﺍﺭﻧﺪ ﺗ&#= 65166; ﺍﺭﺯﺷﻬﺎﻯ ﺟﻮ&#= 65259;ﺮﻯ ﻭ ﻋﻘﻠﻰ ﻭ ﻣﻠﮑ= ﻮﺗﻰ. ﻭ ﻟﺬﺍ ﻧﻴﺰ ﻃﺮ= ﻓﺪﺍﺭ ﺑﺮﺗﺮﻯ ﺩﺭ ﻗﺪ&= #65197;ﺕ ﻭ ﺍﺭﺍﺩﻩ ﺷﺨﺼ&= #65264;،ﻭ ﺁﺯﺍﺩﻯ ﻓﺮﺩﻯ &= #65267;ﺎﺣﮑﻮﻣﺖ </spa= n>ﻧﻔﺶ ﺁﻟﻮﺩʌ= 57; ﺧﻮﺩ،ﺑﺮ ﮐﻠﻴﻪ ﺳﻨّﺘﻬ= 5166; ﻭﺳﻤﺒﻮﻟﻬﺎﻯ &#= 65165;ﻟﻬﻰ ﻫﺴﺘﻨﺪ. ﻭ ﭼﻨﻴ= ﻦ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺗ&#= 65166;ﺭﻳﺨﻰ ﻭ ﻣﻠّﻰ ﺧﻮﺩﺭ&#= 65165;،ﻧﺪﺍﻧﺴﺘﻪ ﺗﺒﺪﻳﻞ ﺑﺂﻧﭽ&#= 65258; ﮐﻪ ﺧﻮﺩ ﻣﻰ ﭘﺴ= ﻨﺪﻧﺪ ﻣﻴﮑﻨﻨﺪ. ﮔﺮﭼ&= #65258; ﻧﺎﻡ ﺳﻨّﺘﻬﺎ= 5263; ﺍﺟﺪﺍﺩﻯ ﺭﺍ ﺑ&= #65198; ﺍﻳﻦ ﭘﺴﻨﺪه ﻫ&#= 65166;ﻯ ﺧﻮﺩ ﻣﻴﮕﺬﺍﺭ&#= 65255;ﺪ. ﺩﺭ ﻭﺍﻗﻊ ﺧﻮﺩ = ﻣﺎﺩﻯ ﺷﺪه اﻧﺪ،ﻭﻟʌ= 64; ﻫﻤﭽﻨﺎﻥ ﺧﻮﺩﺭﺍ ﺳﻨّﺘ= 5264; ﻣﻴﺪﺍﻧﻨﺪ. ﺍﻳ&= #65254; ﺣﺮﮐﺖ ﻳﻚ ﻗﻬﻘ&= #65198;ﺍ ﻭ ﺗﻨﺰﻳﻞ ﻭ ﺗﻘ= ﻠﻴﻞ ﻭﮐﺎﻫﺶ ﻭ ﺑﻌﺪ&= #65249; ﻧﺰﺩﻳﮑﺘﺮ ﺷﺪ&#= 65253; ﺍﺳﺖ . ﺩﺭ ﻏﻴﺮ ᥸= 3;ﺎﻟﮑﺎﻥ ﻧﺪﺍﻧﺴﺘﻪ ﻭ ﺑ&= #65220;ﻮﺭ ﻃﺒﻴﻌﻰ،ﻭ ﺑﻌ= 5256;ﻮﺍﻥ ﭘﺎﺩﺍﺵ ﺍﻭ ﻋﮑ&= #1587; ﺍﻟﻌﻤﻞ ﺍﻟﻬﻰ &= #1548;ﻓﻄﺮﻯ ﺧﻮﺩ ﺑﻘﻬﻘﺮﺍ &= #65251;ﻴﺮﻭﻧﺪ. ﻫﻢ ﺍﻣﺮﻭﺯ ﮐﻪ = ﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ ﻭ ﻫﻢ ﺑ= ﻌﺪ ﺍﺯ ﻣﺮﮒ ﮐﻪ ﮐﺎ= ﺭﻣﺎ ﻭ ﻧﺴﺦ ﻭﻣﺴﺦ ﻭ= ﻓﺴﺦ ﻣﻴﺸﻮﻧﺪ. ﺍﻣﺎ = ﺗﻨﺰﻳﻠﻰ ﮐﻪ ﻭﺍﺻﻠﺎﻥ ﺍ&= #65247;ﻬﻰ،ﺑﻌﻤﺪ ﻭ ﺍﺭﺍﺩﻩ ﺧﻮﺩ = ﻣﻴﮑﻨﻨﺪ،ﻭﻣA= 228;ﻘﻮﻟﺎت ﺨﻮﻳش ﺮﺍ ﺑﻤﻨ&#= 65220;ق ﻤﺎﺩﻯ ﻣﺒﺪّل = 5252;ﻴﮑﻨﻨﺪ،ﻭﺳﻄ= ;ﺢ ﺑﺮﺩﺍﺷﺘﻬﺎﻯ &#= 65191;ﻮﺩﺭﺍ ﺗﺎﺳﻄﺢ &#= 64400;ﺎﺭ ﮐﻮﺩﻙ ﻭ ﺟﺎﻫﻞ = ﻭ ﻋﻘﺐ ﻣﺎﻧﺪﻩ،= 5193;ﺭ ﻋﻘﻞ ﻭ ﻓﺼﻞ ﻧﻮ= ﻋﻰ ﻭﺗﻤﺪﻧﻰ ﭘﺎﺋ&#= 65268;ﻦ ﻣﻴﺂﻭﺭﻧﺪ ،ﻗ= 5212;ﺪ ﺗﻔﻬﻴﻢ ﻭ ﺗﻌﻠ&= #65268;ﻢ ﻭ ﻫﻤﺪﻟﻰ ﺑﺎ ﺩ= ﻳﮕﺮﺍﻥ ﺭﺍ ﺩﺍﺭﻧﺪ ﻭ ﻫ= ﺮ ﻟﺤﻈﻪ ﮐﻪ ﺑﺨﻮ&= #65165;ﻫﻨﺪ ﺧﻮﺩﺭﺍ ﺑﻤﻘﺎ&#= 65249; ﻋﻘﻠﻰ ﻭ ﺭﻓﺘﺎ&= #65197;ﻯ ﺷﺎﻳﺴﺘﻪ ﺧﻮﺩ &= #65169;ﺎﺯ ﻣﻴﮕﺮﺩﻧﺪ. ﺣﺘ&= #65264; ﻋﻤﻠﺎ ﻧﻴﺰ ﮐﻪ = ﭘﺎﺋﻴﻦ ﻭﺩﺭ ﺗﻨﺰﻳﻞ ﻫ&= #65204;ﺘﻨﺪ ﺑﺎﺯ ﺑﺎﻟﺎ ﻫﺴ&= #65176;ﻨﺪ. ﺑﻘﻮﻝ ﻋﺮﻓﺎ ﺩ&= #65197; ﺧﻠﻖ ﻫﺴﺘﻨﺪ ﻭ&= #65247;ﻰ ﺩﻭﺭ ﺍﺯ ﺧﻠﻖ. ﺗ= ;ﻔﮑّﺮ ﺷﺮﻗﻰ ﺩﺭ ﺗﺎﺋ&= #65262;ﺋﻴﺴﻢ، ﺗﺴﻠﻴﻢ ﺩﺭ ﺑﻰ = ﻋﻘﻠﻰ،ﻭ ﺩﺭ ﻧﺰﺩ ﻫﻨﺪﻭ&= #65165;ﻥ ﻋﻤﻞ ﺑﻰ ﻣﻨﻈﻮ&= #65197;ﻯ،ﻭ ﺩﺭ ﺗﺼﻮّﻑ ﺍﺳ&#= 65248;ﺎﻣﻰ ﺍﻳﺮﺍﻧﻰ ﺭﺿﺎ&#= 65263; ﺩﺭ ﺗﻮﮐّﻞ ﺑﺨ&#= 65194;ﺍ ﺍﺳﺖ.ﻳﺎ ﻧﺰﺩ ﻋ= ﺎﺭﻑ ﻏﺮﺑﻰ ﻣﺴﻴﺤﻰ&#= 1548;ﺍﻧﻘﻄﺎﻉ ﮐﺎﻣﻞ ﻭ ﺭﻫﺒﺎ&= #65255;ﻴّﺖ ﺍﺯ ﺩﻧﻴﺎ.ﻭ ﻫﻤ= ﻪ ﺑﺨﺎﻃﺮ ﺍﻳﻦ ﺍ&= #65203;ﺖ،ﮐﻪ ﺣﺘﻰ ﺍﮔﺮ ᥴ= 5;ﻧﺴﺎﻧﻰ ﻋﺎﻗﻞ،ﺩﻭﺭ ﺍ= 5199; ﺭﺍﻩ ﺗﮑﺎﻣﻞ ﻭ = ﺣﻘﻴﻘﺖ ﻧﺒﺎﺷﺪ،ﭼﻨﺎA= 253; ﻧﻴﺮﻭﺋﻰ ﺩﺭ ﻓ&= #65220;ﺮﺕ ﺩﺍﺭﺩ،ﮐﻪ ﺍﮔ= 5198; ﻧﻔس ﺁﻟﻮﺩﻩ ﺑ&#= 64405;ﺬﺍﺭﺩ،ﺑﺸﺎ᥽= 9;ﺮﺍﻩ ﺣﻘﻴﻘﺖ ﻭ ﻧﺠﺎ&= #65173; ﻭﮐﻤﺎﻝ ﺑﺎﺯ ﮔ&= #65198;ﺩﺩ. ﻭ الاّ ﺳﻘﻮﻁ A= 261;ﻣﺎﺩﻯ ﺷﺪﻥ،ﻭ ﺑﻘﻬﻘ= 5198;ﺍ ﻭﮐﺎﺭﻣﺎ ﺷﺪﻥ &= #65251;ﺴخ ﺁﻣﻴﺰ ﺩﺭ ﭘﻰ ﺧ= ﻮﺍﻫﻨﺪ </spa= n>ﺩﺍﺷﺖ. ﭼﺮﺍ = 4380;ﻨﻴﻦ ﻋﻤﻠﻰ ﭼﻨﺎﻥ ﻋ&= #64401;س ﺍﻟﻌﻤﻠﻰ ﻭﻭﺍ&#= 64400;ﻨﺸﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;؟ ﺗﻨﺰﻳﻞ ﻭ ﺗﻘﻠ&= #65268;ﻞ ﺩﺭﮐﺎﻣﻠﺎﻥ، = 5169;ﻘﺼﺪ ﻫﺪﺍﻳت ﺪﻳﮕﺮ= 5165;ﻥ،ﻭﺩﺭ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ &#= 65255;ﺎﺑﻮﺩﻯ ﺧﻮﺩﺷﺎﻥ ﺍﺳﺖ. = ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻣﻌﻤ&#= 65262;ﻟﺎ ﺑﺮ ﺧﻠﺎﻑ ﺳﺎﻟ&= #64401;ﺎﻥ،ﺍﺯ ﺍﺭﺍﺩﻩ ﺧﻮﺩ ﻭ = ﺁﺯﺍﺩﻯ ﺟﻮﺋﻰ ﻭ ﺗﻔﺴﻴ&= #65198; ﺑﺮﺃﻯ ﺧﻮﺩ ﻭﻋ&= #65252;ﻞ ﺑﺮﺣﺴﺐ ﺳﺎﺑﻘ&#= 65258;،ﻭ ﻣﻴﻞ ﻭ ﻋﻘﻞ ﺧﻮ= ﻳﺶ ﻣﻴﮑﻨﺪ. ﭼﻮﻥ<s= pan dir=3DLTR> </spa= n>ﻏﻴﺮﺳﺎﻟﻚ ʋ= 65;ﺯ ﻣﺤﻞ ﺟﻬﻞ ﻧﺴﺒ&= #65264; ﻭ ﺁﻟﻮﺩگی ﻨﻔ= 587; ﻫﻮﺳﺮﺍﻥ ﺧﻮﺩ &= #65227;ﻤﻞ ﻣﻴﮑﻨﺪ. ﺳﺮﺍﺳ&= #65198; ﺍﻋﻤﺎﻟﺶ ﻃﺮﺡ &= #65197;ﻳﺰﻯ ﺧﻮﺩ ﺑﺮﺍﻯ ﻏﺎ&= #65197;ﺕ ﻃﺒﻴﻌﺖ ﻭ ﺩﻳﮕ&= #65198;ﺍﻥ،ﻭ ﺯﻳﺎﺩﻩ ﺟﻮﺋﻰ &= #65191;ﻮﺩ ﻭﻟﻮ ﺑﻘﻴﻤﺖ ﻧ&= #65268;ﺎﺯﻣﻨﺪ ﮔﺬﺍﺭﺩﻥ ﺩﻳﮕ&#= 65198;ﺍﻥ ﻭ ﻓﺮﻳب ﻮ ﺍﺳﺘ&= #65176;ﺎﺭ ﻭ ﺭﻳﺎﮐﺎﺭﻯ ﺍ&= #65203;ﺖ ﻭ ﺍﻳﻦ ﺧﻄﺮ ﺑﺰ= ﺭﮔﻰ ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﮐﺎﺭﻣﺎﺳﺎﺯ ﺍ&#= 65203;ﺖ ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﻚ = ﻭﮐﺎﻣﻞ ﻋﻤﻠﻰ ﺧﻮ= ;ﺩ ﺳﺮﺍﻧﻪ ﻧﺪﺍﺭﺩ ﻭ ﺩﺭ ﺗ= ﻮﮐّﻞ ﺍﺳﺖ. ﻭﺍﮔﺮ ﻫﻢ= ﺑﺮﺣﺴﺐ ﻓﻄﺮت ﻮ ﺿﺮﻭﺭ&#= 65173; ﻋﻤﻠﻰ ﺍﻧﺠﺎﻡ &= #65193;ﺍﺩ،ﻋﻤﻞ ﺑﺪﻭﻥ ﻣﻘﺼﻮﺩ &= #65261; ﺑﺪﻭﻥ ﻏﺎﻳﺖ ﺧ&= #65166;ﺻﻰ ﺍﺳﺖ. ﺍﻳﻦ ﻣﻴﻞ= ﺑﺒﻰ ﻏﺮﺿﻰ،ﻭ ﺩﺭ ﺧ&#= 65218; ﻃﺒﻴﻌﻰ ﻭﺗﻮﮐ&#= 1617;ﻞ ﺑﻮﺩﻥ،ﻫﻤﻴﺸA= 258; ﺩﺭ ﺷﺮﻕ ﻭﺟﻮﺩ = ﺩﺍﺷﺘﻪ،ﻭﻟﻰ ﺩﺭ ﻏﺮﺏ ﺟﺰ ﻣﺪ= ﺗﻰ ﺩﺭ ﻳﻮﻧﺎﻥ ﺳﻘ&= #65198;ﺍﻃﻰ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳ&= #65190; ﺑﻨﺪﺭﺕ ﮐﺴﺎﻧ&#= 65264; ﻳﺎﻓﺘﻪ ﺷﺪه ا= 5255;ﺪ،ﮐﻪ ﺗﺎﺑﻊ ﺍﻳﻦ ﺳﻠ&= #65268;ﻘﻪ ﺟﺎﻫﻠﺎﻧﻪ ﻋﻮ&#= 65165;ﻡ،ﻭ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ &#= 65261; ﺩﺭ ﻏﺎﻳﺘﻤﻨﺪ&#= 65263; ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﺧ&= #65262;ﺩ ﻧﺒﺎﺷﻨﺪ. ﺍﻣﺎ = ﺩﺭ ﺷﺮﻕ ﺍﻳﻦ ﺍﻓﺮ&= #65165;ﺩ،ﺑﺎﺯ ﺑﻴﺸﺘﺮ ﺍﺯ ﻏﺮ&= #65167; ﺑﻮﺩﻩ،ﻭﺗﺨﻤA= 258; ﭼﻨﻴﻦ ﺍﺳﺘﻌﺪ&#= 65165;ﺩ ﻭ ﻃﺮﺯ ﻓﮑﺮ ﻭ ﺳ= ;ﻠﻮﻙ ﻃﻠﺒﻰ،ﺩﺭﺍﮐ= 79;ر ﺍﻗﻮﺍﻡ ﺷﺮﻗﻰ &= #65169;ﻨﺎﻡ ﮐﺸﺶ ﺩﻳﻨﻰ،ﻭ &#= 65153;ﻣﺎﺩﮔﻰ ﻗﺒﻮﻝ ﺧﺮﺍﻓﺎ&#= 65173; ﺑﺰﻋﻢ ﻣﺎﺩﻳّ= 5262;ﻥ، ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ &= #64400;ﻪ ﮔﺮﭼﻪ ﻋﻤﻠﺎ ﺍ&= #65199; ﺍﻳﻦ ﻓﻄﺮت ﻮﺍ&#= 65203;ﺘﻌﺪﺍﺩ ﻗﻮﻣﻰ، ﻭ ﺳﻤﺒ&#= 65262;ﻟﻬﺎﻯ ﺗﺎﺭﻳﺨﻰ ﻭ ﺍﺟ&= #65194;ﺍﺩﻯ ﺍﮐثرﺍﺍﺳﺘﻔʋ= 66;ﺩه ﻨﻤﻴﮑﻨﻨﺪ،ﻭA= 247;ﻰ ﺩﺭﻫﺮ ﺣﺎﻝ ﺷﺎ&= #65255;س ﺑﻴﺸﺘﺮ ﺑﺮﺍﻯ &= #65255;ﺠﺎﺕ ﻭ ﺳﻠﻮﻙ ﻭ ﺷﻬﻮ= ﺩ ﻭ ﺗﻐﻴﻴﺮ ﻣﺎﻫ&= #65268;ّﺖ ﻭ ﺗﺰﮐﻴﻪ ﻧﻔس &= #65191;ﻮﺩ ﺩﺍﺭﻧﺪ.ﻭ ﺷﺎﻧ&= #1587; ﺑﻴﺸﺘﺮﻯ ﺑﺮﺍ&#= 65263; ﺍﻭﻟﺎﺩﺷﺎﻥ ﻫ&#= 65204;ﺖ. </= span> ﺩﺭ A= 227;ﺼﺮ ﺟﺪﻳﺪ ﻫﻨﻮﺯ ﻣ&= #65166;ﻧﻨﺪ ﻫﺮ ﺯﻣﺎﻥ ﺩﻳﮕ&= #65198;،ﻃﺒﻴﻌﺘﺎ ﻣﻴﻞ ﻣﺎﺩﻯ ﺷﺪ&= #65253; ﻫﺴﺖ. ﺯﻳﺮﺍ ﺍﺣ= ﺴﺎس ﻭ ﺣﺎﻝ ﺑﺪﻭﻥ ﻣ= ﺎﺩﻩ،ﻗﺎﺑﻞ ﺗﻌﺒﻴﺮ ﻫﻨﺮﻯ &= #65261; ﻓﺮﻫﻨﮕﻰ،ﻭ ﺣ= 5176;ﻰ ﺑﺪﻭﻥ ﺍﻟﻔﺎﻅ &= #65261;ﮐﻠﻤﺎﺕ،ﻭ ﻗﻮﺍﻧﻴﻦ ﻭ ﺍﺻ&= #65262;ﻝ ﻭ ﻗﻮﺍﺭﻩ ﻫﺎ ﻧ= ﻴﺴﺖ.ﻋﻠﻢ ﻭ ﺗﮑﻨﻴﻚ ﺟﺎﺫ&= #1576;ه ﮐﺎﻓﻰ ﺑﺮﺍﻯ ﮐ&= #65208;ﻴﺪﻥ ﻫﻨﺮ ﻭ ﻓﺮﻫﻨﮓ = ﺑﺴﻮﻯ ﺧﻮﺩ ﺩﺍﺭﺩ. ﺩﺭ= ﻏﺮﺏ ﺑﺎ ﭘﻴﺪﺍﻳﺶ ﺍ&= #65235;ﮑﺎﺭ ﻓﺮﺍﻧﺴﻴس ﺑﻴ= 4401;ﻮﻥ ﮐﻪ ﺧﻮﺩ، ﻧﺘﻴ&#= 65184;ﻪ ﻧﻬﺎﺋﻰ ﭼﻨﺪ ﻗ&= #65198;ﻥ،ﺍﺯ ﻣﻴﻞ ﺑﻤﺎﺩﻩ ﮔ&= #65198;ﺍﺋﻰ ﺑﻮﺩ،ﻣﺎﺩﻩ ﮔ= 5198;ﺍﺋﻰ ﺭﺍ ﻗﺎﻋﺪﻫﻤﻨ&#= 65194; ﮐﺮﺩ.ﻭ ﺷﮑﺴﺘﻦ = ﺑﺘﻬﺎﻯ ﺫﻫﻨﻰ ﻭ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ ﺍﻟﻬﻰ ﻭﻣﻠّﻰ &#= 65251;ﻠﻞ،ﻭﺣﺘﻰ ﻫﺮ ﺳﻤﺒﻮﻝ ﺫﻫ&= #65256;ﻰ ﻭ ﻋﻘﻠﻰ ﻭ ﺍﻋﺘ= ﻘﺎﺩﻯ ﺭﺍ ﺭﺳﻤﺎ ﺗﮑﺬ&= #65267;ب کرﺩ.ﻭ ﺁﻧﺮﺍ ﻧ&#= 65268;ﺰ ﺿﺮﻭﺭﻯ ﺑﺮﺍﻯ &= #64344;ﻴﺸﺮﻓﺖﺟﻬﺎA= 253; ﺩﺍﻧﺴﺖ. ﺩﺭﺳﺖ = ﻣﺎﻧﻨﺪ ﺳﺎﻟﮑﻰ،ﮐﻪ ﺗ= 5166; ﻧﻔس ﺧﻮﺩ ﺭﺍ ﻧ&= #64401;ﺸﺪ،ﺑﺮﻭﺡ القُدُس ﺑﺮﺗ&= #65198;ﻧﻤﻰ ﺭﺳﺪ.ﺑﻨﻈﺮ ﺑﻴ&= #64401;ﻮﻥ ﻧﻴﺰ،ﺗﺎ ﻧﻔس = 5195;ﻫﻨﻰﻭﺧﺮﺍﻓᥴ= 6;ﺗﻰ ﻭ ﺳﻤﺒﻮﻟﻴﻚ ﺧ&= #65262;ﺩﺭﺍ ﻧﮑﺸﺪ،ﻧﻤﻰ ﺗ= 5262;ﺍﻧﺪ ﺑﺮﻭﺡ ﻋﻠﻤﻰ ﻭ = ﺗﮑﻨﻴﮑﻰ ﺧﻮﻳﺶ ﺑﺮﺳﺪ. ﮔ= ﺮﭼﻪ ﺑﻨﻈﺮ ﻣﻦ،ﺧﺮ= 5165;ﻓﺎﺕ ﺑﻬﺘﺮ ﺍﺯ ﺗﮑﻨ&= #65268;ﻚ ﻧﻴﺴﺖ.ﻭﻟﻰ ﻫﺮ = ﺩﻭ ﻗﻄﻌﺎ ﺑﺮﺗﺮ ﺍ&= #65199; ﺗﮑﺎﻣﻞ ﺷﻬﻮﺩ&#= 65263;،ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ&#= 65227;ﻘﻞ ﻭﻋﻠﻢ ﻟﺪﻧّﻰ &#= 65255;ﻴﺴﺘﻨﺪ. ﻗﺒﻞ ﺍﺯ ﻓﺮﺍﻧ&= #65204;ﻴس ﺑﻴﮑﻮﻥ ﺍﺷﺨﺎ&#= 65211;ﻰ ﭼﻮﻥ ﺭﺍﺟﺮ ﺑﻴ&= #64401;ﻮﻥ ﻭ ﺍﻟﺒﺮﺕ</s= pan> &#= 65169;ﺰﺭﮒ ﺩﺭ ﺍﺳﺘﻘﺮﺍﺭ &= #65175;ﻔﮑّﺮ ﺟﺪﻳﺪ ﻣﺎﺩﻯ،= 5227;ﺠﻠﻪ ﻫﺎﺋﻰ ﺩﺍﺷﺘﻨ&#= 65194;.ﻭﻟﻰ ﺯﻣﺎﻨﻪ ﻫﻨﻮﺯ &= #65235;ﺮﺻﺖ ﺁﻧﺮﺍ ﻧﺪﺍﺩﻩ &= #65169;ﻮﺩ. ﭘﻴﺮﻭﺍﻥ(ﻣﮑﺘ&#= 65168; ﺗﺴﻤﻴﻪ)ﺑﺮﻫﺒ&#= 65198;ﻯ ﺍﻭﮐﻬﺎﻡ،ﻣﻘA= 194;ﻣﺎﺕ ﺫﻫﻨﻰ ﺭﻧﺴﺎﻧ&#= 1587; ﺭﺍ ﺁﻣﺎﺩﻩ ﮐﺮ&= #65193;ﻩ ﺑﻮﺩﻧﺪ. ﺑﺎ ﭘﻴ= ﺪﺍﻳﺶ ﻫﺮ ﻫﻮﻳّﺖ ﺟﺪ&#= 65267;ﺪ ﺫﻫﻨﻰ ﻭ ﺳﻤﺒﻮ&= #65245; ﻋﻘﻠﻰ،ﻭ ﻫﺮﺳ= 5252;ﺒﻮﻟﻰ ﺍﺟﺘﻤﺎﻋﻰ ﻧﻮ&#= 65267;ﻦ، ﻃﺒﻌﺎ ﺁﻧﭽﻪ ﺩ&= #65197; ﺳﻨّﺘﻬﺎﻯ ﺗﻔ= 4401;ّﺮ ﺷﺮﻗﻰ ﺩﺭ ﻣﻘﺎ&= #65169;ﻞ ﺩﺍﺷﺖ ﻓﺮﻭﺭﻳ&#= 65192;ﺖ ﻭ ﺳﻨّﺘﻬﺎﻯ ﺗ&#= 65166;ﺭﻳﺨﻰ ﻭ ﻣﻠّﻰ ﺷﺮﻗﻰ &= #65235;ﺮﺍﻣﻮﺵ ﻣﻴﺸﺪ. ﻭﻟﻰ ﺗﻤ= ﺪﻧﻬﺎﻯ ﺍﻟﻬﻰ ﭼﻨﻴﻦ ﻧ&= #65170;ﻮﺩ،ﮐﻪ ﺧﺪﺍ ﺣﺎﻓﻆ ﺳﻤ&= #65170;ﻮﻟﻬﺎﻯ ﺧﻮﺩ،ﻭ ﻓﻄﺮﺕ &#= 65219;ﺒﻴﻌﻰ ﮐﺎﺭ ﺧﻮﺩﺭﺍ ﻣ&= #65268;ﮑﻨﺪ.ﻭ ﻫﺮﻋﻤﻞ ﻏﻴﺮ ﻃ&= #65170;ﻴﻌﻰ ﺭﺍ ﺑﻨﺤﻮﻯ ﺧﻨ&= #1579;ی ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﻋ= ﻤﻞ ﺍﻧﺴﺎﻧﻬﺎ ﻧﻴ&#= 65200; ﺳﺮﺍﺳﺮ ﮐﺎﺭﻣ&#= 65166;ﺳﺎﺯ، ﻭﺑﺎ ﻗﻬﻘﺮﺍﻫ&#= 65166;ﻯ ﺗﮑﺎﻣﻠﻰ ﻭ ﻧﺴ&= #65190; </spa= n>ﻭﻣﺴﺦ ﺧﻨثی= ; ﻣﻴﮕﺮﺩﻧﺪ. ﺟزء ﮐﻪ ﻧﻤﻴﺘ= 5262;ﺍﻧﺪ ﻧﻈﺮ ﮐﻞّ ﺭﺍ ﻋ&= #65262;ﺽ ﮐﻨﺪ. ﻭ ﺑﺘﻬﺎﻯ= ﺷﻬﻮﺩﻯ ﻭﺍﻟﻬﻰ ﻭ ﺩﻳﻨ&= #65264; ﺷﺮﻕ،ﺑﺨﺼﻮﺹ = 5193;ﺭ ﺍﺳﻠﺎﻡ ﻭ ﺍﻳﺮ&= #65165;ﻥ،ﺩﺭ </spa= n>ﺑﺮﺍﺑﺮ ﺣﻤʌ= 48;ﺎﺕ ﭘﻰ ﺩﺭ ﭘﻰ ﺑﺘﻬ= ﺎﻯ ﻋﻠﻤﻰ ﻭ ﺫﻫﻨﻰ = ﻓﺮﺍﻧﺴﻴس ﺑﻴﮑﻮﻥ ﻭ ﻏﻴﺮ&= #65257; ﺗﺎﺏ ﻣﻘﺎﻭﻣﺖ &= #65193;ﺍﺷﺘﻨﺪ ﻭﻣﺤﻔﻮﻅ ﻣﺎﻧ&#= 65194;ﻧﺪ. ﻭﻟﻰ ﻧﺴﺒﺘﺎ ﺳ&= #65256;ّﺘﻬﺎﻯ ﺗﺎﺭﻳﺨﻰ ﻭﻣﻠ&#= 1617;ﻰ ﻏﻴﺮ ﺗﮑﺎﻣﻠﻰ &= #65261; ﻏﻴﺮ ﺍﻟﻬﻰ= ;،ﻃﺒﻴﻌﺘﺎ ﻭ ﺑﺮﺣﺴﺐ ﺿﺮﻭ&= #65197;ﺕ ﺗﺎﺭﻳﺨﻰ ﺧﻮﺩ&#= 1548;ﻳﮑﻰ ﻳﮑﻰ ﺗﺴﻠﻴﻢ ﻓ&= #65198;ﻫﻨﮓ ﺟﺪﻳﺪ ﻏﺮﺏ ﺷﺪ&= #65255;ﺪ. ﻣﻌﺪﻭﺩی ﻤؤﻣA= 254; ﻭﻓﺎﺩﺍﺭ ﺳﻨّ= 5176;ﻬﺎﻯ ﺍﻟﻬﻰ ﻣﺎﻧﺪﻧ&#= 65194;.ﻭ ﻧﺎﺳﻴﻮﻧﺎﻟﻴ= 5204;ﺘﻬﺎ ﮐﻪ ﺳﺨﺖ ﺑﺴﻨّ&#= 65176;ﻬﺎﻯ ﺗﺎﺭﻳﺨﻰ ﻭﻣﻠ&#= 1617;ﻰ ﭼﺴﺒﻴﺪﻧﺪ،ﺑA= 198;ﺣﺴﺐ ﻗﺎﻋﺪﻩ ﺗﻨﺎﺯ&#= 65225; ﺑﻘﺎ،ﻭ ﺻﻠﺎﺣ= 5268;ّﺖ ﺣﻴﺎﺕ ﺑﺮﺍﻯ ﻗ&= #65262;ﻯ ﺗﺮ،ﺁﻧﻘﺪﺭ ﺗ= 5166;ﺭ ﻭ ﺗﻴﺮﻩ ﺷﺪﻧﺪ&= #1548;ﮐﻪ ﻣﺎ ﺍﺯ ﺍﻳﻦ ﺳﻨ= ّﺘﻬﺎ ﻓﻌﻠﺎ ﺗﻨﻬﺎ<sp= an dir=3DLTR> </spa= n>ﻧﺎﻡ ﻭﻣﺸﺨ¡= 7;ﺼﺎﺕ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﮐ= ﺘﺎﺑﻬﺎ ﻣﻴﺎﺑﻴﻢ. ﻣﻠّ&#= 65268;ﻮﻥ ﺍﮔﺮ ﺭﺍﺳﺖ ﻣﻴ&= #64405;ﻮﻳﻨﺪ ، ﺑﺴﻨّﺘﻬﺎﻯ = 5165;ﻟﻬﻰ ﺍﺟﺪﺍﺩ ﺧﻮﺩ،= 5193;ﺭ ﺗﮑﺎﻣﻞ ﺍﺑﺪﻯ &= #65255;ﻤﻮﺩﻧﺪ ﻭﺑﺮﺍﻯ ﮐﺎﻣﻠ&#= 65176;ﺮ ﺷﺪﻥ ﻭ ﺳﻠﻮﻙ ﻭ= ﺷﻬﻮﺩ ﻗﺎﺋﻢ،ﺗﺎ ﺑﻔ= 5212;ﻮﻝ ﻧﻮﻋﻰ ﺑﺮﺗﺮ ﺍ&= #65199; ﻧﺴﻠﻬﺎﻯ ﺍﺟﺪ&#= 65165;ﺩﻯ ﺧﻮﺩ ﺑﺮﺳﻨﺪ.ﻧ&= #65258; ﻓﻘﻂ ﺑﻌﺒﺎﺩﺕ &= #65223;ﺎﻫﺮﻯ ﻳﺎ ﺳﻠﻴﻘﻪ ﻫﺎ&= #65263; ﺍﺟﺪﺍﺩﻯ ﺍﮐﺘ&#= 65236;ﺎ ﻭ ﺗﻘﻠﻴﺪ ﮐﻨﻨ&= #65194;.(ﺍﻣﺎﻧﺖ ﻣﻠّﻰ)ﻣﺎ ﺗﻨﻬ&#= 65166; ﻋﺎﺩﺍﺕ ﻭ مُد = 5247;ﺒﺎس ﻭ ﻧﻮﻉ ﻏﺬﺍ ﻧﻴ= ﺴﺖ،ﺑﻠﮑﻪ(ﺍﻣ= 5166;ﻧﺖ ﺍﻟﻬﻰ)ﻗﻮﻡ ﻭ ﮊ= ﻧﺘﻴﻚ ﻓﺼﻮﻝ ﺧﻮﺏ ﮔﺬ&= #65207;ﺘﮕﺎﻥ ﺁﺭﻳﺎﺋﻰ ﻣﺎ ﺍ&= #65203;ﺖ،ﮐﻪ ﺑﺎﻳﺪ ﺑﺘﮑﺎﻣ&#= 65246; ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﺩ&= #65259;ﻨﺪ.ﻭ ﺍﺟﺪﺍﺩ ﺩﻭﺑﺎ&#= 65197;ﻩ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ&#= 65263; ﺧﻮﺩﺷﺎﻥ،ﺩﺭ = 5165;ﻭﻟﺎﺩ ﻭ ﻓﺮﺯﻧﺪﺍﻥ ﺧ&= #65262;ﺩﺷﺎﻥ ﺑﺘﮑﺎﻣﻞ ﺧﻮﻳ&#= 65206; ﺑﺮﺳﻨﺪ. ﻣﺎ ﻧﻴ= ﺰ ﺗﮑﺎﻣﻠﺎﺕ ﺑﻴ&#= 65208;ﺘﺮ،ﺑﺮﺍﻯ ﺍﻭﻟﺎﺩ ﻭ ﻓﺮﺯ&= #65255;ﺪﺍﻥ ﺧﻮﺩ ﻣﻴﮑﻨﻴﻢ. = ﺍﻳﻦ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﭘ&= #65194;ﺭﺍﻥ ﻭ ﻓﺮﺯﻧﺪﺍﻥ،= 4400;ﻪ ﻫﻤﮕﻰ ﻧﻄﻔﻪ ﻫ&= #65166;ﺋﻰ ﺍﺯ ﻧﻔس ﮐﻞّ ﻓ&#= 65248;ﺴﻔﻪ ﺍﺳﻠﺎﻣﻰ،ﻭ ﺷ= 5268;ﻮﺍ ﺩﺭ ﻓﻠﺴﻔﻪ ﻫﻨ&= #65194;ﻯ،ﻭ ﻣﺮﻳﻢ ﺩﺭ ﻃﺮﻳ&= #65240;ﺖ ﺳﻠﻮﮐﻰ ﻣﺴﻴﺤ&#= 65264;،ﻭ ﻓﺎﻃﻤﻪ ﺩﺭ ﻃﺮ&= #65267;ﻘﺖ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 65263; ﺍﺳﺖ . ﺳﻮﻣﻴﻦ ﻣ= ;ﻘﺎﻡ ﺷﻬﻮﺩﻯ ﻭﺍﺻﻠ&#= 65166;ﻥ ﺩﺭ ﺍﺭﺽ ﻣﻠﮑﻮ&= #65173; ﺍﺳﺖ. ﻧﻔس ﮐﻞّ &= #65259;ﻤﻪ ﻓﺮﺯﻧﺪﺍﻥ &#= 65191;ﻮﺩﺭﺍ ﺍﮔﺮ ﺑﺸﻬﻮﺩ ﺑ&= #65198;ﺗﺮ ﻋﻠﻮﻯ ﻳﺎ ﻋﻴﺴ&= #65262;ﻯ ﻧﺮﺳﺎﻧﺪ،ﭼﻪ = 5197;ﺳﺪ ﺑﺸﻬﻮﺩ ﻣﺼﻄﻔ&#= 65262;ﻯ ﻭ ﻗﺎﺋﻢ ﻭ ﻋﺮﺵ= ﺭﺣﻤﺎﻧﻰ،ﺩﻭ= 4380;ﺎﺭ ﮐﺎﺭﻣﺎ ﻣﻴﮑﻨ&#= 65194;. مثل ﺍﻳﻦ ﺍﺳﺖ = 4400;ﻪ ﺩﺭ ﺩﻧﻴﺎ ﻃﻔﻞ = ﺧﻮﺩﺭﺍ ﻣﻴﺨﻮﺭﺩ.ﻭ ﺷﮑ&= #65250; ﺯﻣﻴﻦ ﻣﺪﺍﻡ ﺍ&= #65183;ﺴﺎﺩ ﺁﻧﻬﺎ ﺭﺍ،ﺩﺭ &#= 65251;ﺮﮔﻬﺎﻯ ﻣﺘﻮﺍﻟﻰ ﻣﻴﻄ&#= 65248;ﺒﺪ. ﺍﻣﺎﻧﺖ ﺍﺟﺪﺍ&#= 65193;ﻯ ﻣﺎ ﺣﻔﻆ ﺍﻳﻦ ﺗ= ﮑﺎﻣﻠﺎﺕ ﺍﻟﻬﻰ ﺍﺳﺖ،ﮐ= 5258; ﭘﺪﺭﺍﻥ ﺑﺪﺳﺖ &= #65153;ﻭﺭﺩﻧﺪ ﻭ ﺑﻤﺎ ﺍﻣﺎﻧﺖ = ﺩﺍﺩﻧﺪ،ﺗﺎ نجاﺕ،ﻭﺣﺘﻰ ᥺= 7;ﺪﻡ ﺑﺎﺯﮔﺸﺖ ﺩﺭ ﺩ&= #65267;ﮕﺮ ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﺑ&= #65166;ﻗﻰ ﻣﺎﻧﺪﻩ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ،ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻨﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺗﺤﻘﻖ ﻳ&= #65166;ﺑﺪ. ﺍﻣﺎﻧﺖ ﺍﺟﺪﺍ&#= 65193;ﻯ ﮐﻪ ﺍﺯ ﺧﺪﺍ ﺑﺎ= ﺟﺪﺍﺩ ﻣﺎ ﺩﺍﺩﻩ ﺷﺪﻩ&= #1548; ﺗﺎ (ﻓﺮﺯﻧﺪﺍﻥ)= ﮐﻪ ﺑﺎ(ﻓﺮّ ﺑﺮﺗﺮ &= #65199;ﻧﺪﻩ) ﻫﺴﺘﻨﺪ.ﺁﻧﻘﺪ&#= 65197; ﻣﻨﺘﻘﻞ ﮔﺮﺩﺩ&#= 1548;ﺗﺎ ﺑﺎﺯ ﻫﻤﮕﻰ ﺑﺨ&= #65194;ﺍ ﻭ ﺷﻬﻮﺩ ﺭبّ ا= 5247;ﻨﻮﻉ ﺧﻮﺩ ﺑﺮﺳﻨ= ;ﺪ ﻭ ﻫﻤﻪ ﻧﺴﻠﻬﺎ = ﺑﺘﻮﺍﻧﻨﺪ،ﺧA= 194;ﺍ ﺭﺍ ﺑﺸﻨﺎﺳﻨﺪ.&= #65261; ﺷﻨﺎﺧﺘﻰ ﺍﺯ ﻧ&= #65262;ﻉ ﻋﻘﻞ ﻟﺪﻧّﻰ،A= 261; ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺑﻴﺎﺑﻨ&#= 65194;.ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺿ&= #65198;ﻭﺭﻯ ﺁﻧﺮﺍ ﺍﻧﺠﺎﻡ &= #65193;ﻫﻨﺪ. ﻭ ﺍلاّ ﭼﻪ ﻓﺮ= 5237; ﺍﺳﺖ ﺑﻴﻦ ﺳﻤﺒ&= #65262;ﻟﻬﺎﻯ ﺗﺎﺭﻳﺨﻰ ﻭ ﺳﻤ&= #65170;ﻮﻟﻬﺎﻯ ﻋﻠﻤﻰ ﻣﺎﺩﻩﮔ&#= 65198;ﺍﺋﻰ. ﻫﺮ ﺩﻭ(ﻣﮑﺮ ﺍﻟ= ﻬﻰ ﺍﺯ ﻧﻮﻉ ﺧﻴﺮ)ﻭ= ﺗﻠﻪ ﺍﻯ ﺑﺮﺍﻯ ﺑﻘﺎ&= #65263; ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ &= #65261;ﺟﻬﻨّﻢ ﻫﺎﻯ ﺩﺭ ﺟﻬﺎﻥ = ﺍﺳﺖ. </= span> ﻭﺑʋ= 66;ﻟﺄﺧﺮﻩ ﻣﻮﺝ ﻧﻮ ﻣﺎﺩﻩ = ﮔﺮﺍﺋﻰ،ﺑﺎﻃA= 198;ﺡ ﻓﻠﺴﻔﻰ ﺩﮐﺎﺭ&#= 65173;،ﻓﻠﺴفه اﻯ ثاﺑﺖ ﻋﻠﻤA= 264; ﻭﺍﮐﺎﺩﻣﻴﻚ ﺷ&#= 65194;،ﻭﺗﺎ ﺑﺎﻣﺮﻭﺯ ﮐﻪ ﺑ&= #65176;ﮑﻨﻮﻟﻮﮊﻯ ﻭ ﺭﻫﺒﺮﻯ ﺩﺍﻧ&= #65206; ﻣﺂﺑﺎﻧﻪ ﺗﮑﻨ&#= 65262;ﮐﺮﺍﺗﻬﺎ ﺭﺳﻴﺪﻩ ﺍﺳﺖ.ﻭ = ﺩﺭ ﻧﺘﻴﺠﻪ ﻓﮑﺮ ﺑ&= #65208;ﺮﻯ ﻭ ﺭﻭﺡ ﻓﺮﺩﻯ،&#= 65169;ﺒﻰ ﻧﻬﺎﻳﺘﻰ ﻗﻬﻘ&#= 65198;ﺍ ﻭ ﻣﺎﺩﻩ ﮔﺮﺍﺋ&= #65264; ﺧﻮﺩ ﺭﺳﻴﺪ. ﺑﺠ= ﺎﻯ ﺃﻧﺒﻴﺎ ﻭ ﺍﻭﻟ&= #65268;ﺎ،ﺗﮑﻨﻴﺴﻴʌ= 54; ﻫﺎ ﻭ ﺗﮑﻨﻮﮐﺮ&= #65165;ﺗﻬﺎ ﻧﺸﺴﺘﻨﺪ.ﻭ ﺣﺘ&= #65264; ﺳﻴﺎﺳﺖ ﻣﺪﺍﺭ&#= 65165;ﻥ ﻭﻧﻈﺎﻣﻴﺎﻥ ﻭ &= #65203;ﺮﻣﺎﻳﻪ ﺩﺍﺭﺍﻥ ﮐﻠﺎﻥ &= #65183;ﻬﺎﻥ،ﭼﻪ ﺩﺭ ﺷﺮﻕ ﻭ ﭼﻪ ﺩ= ;ﺭ ﻏﺮﺏ ﻧﻴﺮﻭﻫﺎ&#= 65263; ﺧﻮﺩﺭﺍ ﺑﺘﮑﻨ&#= 65262;ﮐﺮﺍﺗﻬﺎ ﻣﻴﺪﻫﻨﺪ ﻭﺧﻮ&#= 65193; ﭘﺸﺖ ﭘﺮﺩه کن= 75;ﺭ ﺻﻨﺪﻭﻗﻬﺎﻯ ﭘ&#= 65262;ﻝ ﻧﺸﺴته اﻧﺪ. ﻭ &#= 65169;ﻤﺮﻭﺭ ﺩﺍﺭﺩ، ﺣﮑﻮﻣ= 5176;ﻬﺎﻯ ﻋﻠﻤﺎ ﺑﺮ ﺟﻬﺎ&= #65253; ﺑﺠﺎﻯ ﺣﮑﻮﻣﺖ &= #65203;ﻴﺎﺳﻴّﻮﻥ ﻭ ﺩﻳﭙﻠﻮﻣﺎﺗ&#= 65260;ﺎ ﺑﺮﻗﺮﺍﺭ ﻣﻴﮕ&#= 65198;ﺩﺩ. ﻭ ﺑﺎﺭ ﺩﻳﮕﺮ ﺟ= ﻨﮓ ﺷﻤﺸیر ﻭ ﺑﺎﺯ= 5261;، ﮐﻪ ﺟﺎﻯ ﺧﻮﺩﺭ&= #65165; ﺑﺠﻨﮓ ﺣﻴﻠﻪ ﻭ&= #65255;ﻴﺮﻧﮓ ﺩﻳﭙﻠﻮﻣﺎﺳﻰ &#= 65193;ﺍﺩﻩ ﺑﻮﺩ،ﺩﺍﺭﺩ ﺟ= 5166;ﻯ ﺧﻮﺩﺭﺍ ﺑﺠﻨﮓ &= #65227;ﻠﻤﻰ ﭼﻮﻥ ﺃﺗﻢ ﻭ ﻟﻴ= ﺰﺭ ﻭ ﻣﻮﺷﻚ ﻣﻴﺪﻫ&= #65194; . مثل ﺍﻳﻨﮑﻪ ﻣ&#= 65198;ﺍﺣﻞ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ &= #65261;ﺯﻭﺍﻝ ﺗﻤﺪﻧﻬﺎ ﻧﺰﺩ&#= 65267;ﻚ ﻣی شوﺩ،ﻭ ﺟﻬʌ= 56;ّﻤﻰ ﻫﻤﮕﺎﻧﻰ ﺭﺍ ﺑ&= #65198; ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﺁﻣﺎﺩﻩ ﻣﻴﮑﻨ&#= 65194;. ﻭ ﺷﺎﻳﺪ ﻫﻢ ﻧﻈ= ﺮﻳﻪ ﻫﻨﺪﻯ ﺩﺍﺭﺩ ﻣ&= #65198;ﺣﻠﻪ ﮐﺎﻟﻴﻴﻮﮔﺎ ﺭ&#= 65165; ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ&#= 1548;ﻭﻳﺎ ﺑﺮﺍﻯ ﻓﺼﻮﻝ ﻧ&= #65262;ﻋﻰ ﻭﺍﻣﺎﻧﺪﻩ ﺑﺸ&#= 65198;ﻯ ﺁﻣﺎﺩﻩ ﻣﻴﮑﻨ&#= 65194;. ﺗﻨﻬﺎ ﺧﺪﺍﻭﻧ&#= 65194; ﻣﻴﺪﺍﻧﺪ،ﮐﻪ = 4380;ﻪ ﻭﻗﺎﻳﻌﻰ ﺑﺤﻘ&#= 65268;ﻘﺖ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ&#= 1548;ﻭ ﮐﺪﺍﻡ ﺍﺣﺘﻤﺎ&#= 65245; ﻣﺎ ﺗﺤﻘﻖ ﺧﻮﺍ&= #65259;ﺪ ﻳﺎﻓﺖ.<o:p></o:p> ﻓﻄﺮﺕ ﺗ= ;ﮑﺎﻣﻞ ﺟﻮﺋﻰ ﺑﺸﺮ،ﺩ= 5197; ﻣﻘﺎﺑﻞ ﺍﻳﻦ ﻫ&= #65184;وﻡ ﻣﺎﺩﻩ ﮔﺮﺍﺋﻰ&#= 1548;ﻭﻋﻘﺐ ﻧﺸﻴﻨﻰﻫﺎﻯ ﺳ&#= 65256;ّﺘﻰ </spa= n>ﺗﺎﺭﻳﺨﻰ ﻭ A= 239;ﻮﻣﻰ،ﻋﮑس ﺍﻟﻌﻤﻠﻰ ﻧﺸﺎ&#= 65253; ﻧﻤﻴﺪﻫﺪ. ﻭﻟﻰ = ﻭﻗﺘﻰ ﭘﺎﻯ ﺧﻄﺮﻯ ﺑﺮ&= #65165;ﻯ ﻓﻄﺮﺕ ﻭ ﺳﻨّﺘ&#= 65260;ﺎﻯ ﺍﻟﻬﻰ ﭘﻴﺶ ﻣی آﻳﺪ،ﺩﻳﮕﺮ ﺁA= 197;ﺍﻣﺶ ﻭ ﺑﻰ ﺗﻔﺎﻭﺗﻰ = ﻧﻴﺴﺖ.ﻭ ﺗﺪﺑﻴﺮ ﺍﻟﻬﻰ &= #65261; ﻏﻀﺐ ﻃﺒﻴﻌﻰ،= 5169;ﺼﻮﺭﺕ ﺑﻠﺎﻫﺎﻯ ﮔﻮﻧ&#= 65166;ﮔﻮﻥ ﻭ ﺗﻴﺮﮔﻰ ﺩﺭﻋ&= #65240;ﻞ ﻭﻧﻮﺍﻗﺺ ﺟﺴﻤ&#= 65166;ﻧﻰ ﻭ ﺍﻧﺘﺸﺎﺭ ﻭﺑ&= #65166;ﻫﺎ ﻭ بلاﻳﺎ ﺩﺭ ﻣ= 5268;ﺂﻳﺪ. ﺍﻓﺮﺍﺩ ﻳﮑﺎﻳ&#= 65242; ﺩﺭ ﺩﻝ ﺧﺴﺘﻪ ﻭ= ﺁﺯﺭﺩﻩ ﻫﺴﺘﻨﺪ.ﻭ ﻃﺎﻟ&= #65168; ﻋﺪﻡ ﻣﻴﺸﻮﻧﺪ.&= #65261; ﺟﺎﻣﻌﻪ ﻭ ﺗﻤﺪ&= #65253; ﻧﻴﺰ ﺁﺷﻔﺘﻪ ﻭ = ﮔﻴﺞ ﻭ ﻃﺎﻟﺐ ﺗﻘﻠﻴ&= #65194; ﺍﺯﺗﻤﺪﻥ ﻭ ﻋﻘ&= #65166;ﻳﺪ ﺩﻳﮕﺮﻯ ﺑﺪ ﺑﺨ&= #65174; ﺗﺮ ﺍﺯ ﺧﻮﺩﺵ ﭘ= ﻨﺎﻩ ﻣﻴﺒﺮﺩ. ﻋﺼﻴﺎ&= #65253; ﺩﺳﺖ ﻣﻴﺪﻫﺪ،= 4400;ﻪ ﻧﺎﻡ ﺁﻧﺮﺍ ﻧﻴ&= #65200; ﺁﺯﺍﺩﻯ ﺧﻮﺍﻫ&#= 65264; ﻭ ﻧﻬﻀﺖ ﺍﺟﺘﻤ&= #65166;ﻋﻰ ﻣﻴﮕﺬﺍﺭﺩ. ﻭﺗ&= #65232;ﻴﻴﺮ ﻧﻈﺎﻡ ﺟﺎﻣﻌﻪ &= #65251;ﻰ ﻃﻠﺒﺪ،ﺗﺎ ﺳﻘ= 5262;ﻁ ﻧﻬﺎﺋﻰ ﮐﻪ ﺧﻮ&= #65193; ﺟﺎﻣﻌﻪ ﻧﻴﺰ ﺩ&= #65197; ﺁﻥ ﺷﺮﻳﻚ ﺍﺳﺖ&= #1548; ﻭ ﻳﺎ ﺩﺭ ﻃﻠﺐ ﮔ= ;ﺮﻭﻩ ﺩﻳﮕﺮ،ﻭ ﻣﺒﺎ= 5197;ﺯﻩ ﻃﺒﻘﺎﺗﻰ ﻭ ﺣﺰ&= #65169;ﻰ ﻭ ﻧﮋﺍﺩﻯ ﺩﻳﮕ&= #65198;ﻯ ﻣﻴﺸﻮﻧﺪ. ﮐﻪ ﺍ= ﺯ ﭼﺎله اﻯ ﺑﭽﺎA= 259;ﻰ ﺑﺪﺗﺮ ﻣﻴﺎﻓﺘ&#= 65256;ﺪ. مثل ﺍﻳﻦ ﺍﺳﺖ = 4400;ﻪ ﻏﺎﻳﺖ ﺍﻟﻬﻰ ﺩ&= #65197; ﺻﺪﺩ ﻧﺎﺑﻮﺩﻯ &= #65165;ﻳﻦ ﺧﺎﺭﺟﺎﻥ ﺍﺯ ﺳ&= #65256;ّﺖ ﺍﻟﻬﻰ ﺍﺳﺖ . ﻭ ᥷= 1;ﻮﺩﺷﺎﻥ ﻫﻢ ﮐﻤﻚ ﻣﻴﮑﻨ&= #65256;ﺪ،ﮐﻪ ﺯﻭﺩﺗﺮ ﺩﺭ ﺍﻳ&= #65254; ﻋﺪﻣﻴّﺖ ﻓﺮﺩ= 5263; ﻭﺟﻤﻌﻰ ﻓﺮﻭ ﺑ&= #65198;ﻭﻧﺪ. ﺍﻣﺎ ﻋﺎﻗﻠﺎﻥ &= #65261; ﮐﺴﺎﻧﻰ ﮐﻪ ﻭﺍ&= #65239;ﻌﺎ ﺩﻟﺸﺎﻥ ﺑﺮﺍﻯ &= #65191;ﻮﺩ ﻭﻣﻠّت ﺨﻮﻳش A= 204;ﻮﺧﺘﻪ ﺍﺳﺖ، ﺑﺎﻳﺪ ﭼ&#= 65208;ﻢ ﺑﺪﺳﺖ ﺯﺑﺎﻥ ﻭ = ﻓﮑﺮ ﻭ ﻧﻈﺮ ﺍﻭﻟﻴﺎ = ﻭﮐﺎﻣﻠﺎﻥ ﺯﻣﺎﻥ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﻨﺪ. ﮐﻠﻴﺪﻫﺎﻯ ﺭﺍ&#= 65257; ﺣﻞ ﺭﺍﺑﺪﺳﺖ ﺁ&= #65255;ﻬﺎ ﺑﺴﭙﺮﻧﺪ. ﺍﮔﺮ = ﮐﻠﻴﺪ ﻭﺯاﺭﺗﺨﺎﻧﻪ = 5259;ﺎ ﺭﺍ ﺑﺂﻧﻬﺎ ﻧﻤ&= #65268;ﺪﻫﻨﺪ ﺣﺪ ﺃﻗﻞ ﮐﻠﻴﺪ&= #65259;ﺎﻯ ﺍﺻﻮﻝ ﺫﻫﻨﻰ ﻭ = ﻓﮑﺮﻯ ﺁﻧﻬﺎ ﺭﺍ ﺑﭙﺬ&= #65267;ﺮﻧﺪ،ﻭﺧﻮﺩ ﺩﺭ= ﺟﺎمع&= #1607; ﭙﻴﺎﺩه کنند. ﻭ ﭼﻪ &#= 65169;ﻬﺘﺮ ﮐﻪ ﺍﻭﻝ ﺧﻮﺩﺷ&= #65166;ﻥ ﺭﺍ ﺗﺰﮐﻴﻪ ﮐﻨ&= #65256;ﺪ،ﮐﻪ ﺩﻳﻮﺍﻧﻪ ﻭ ﺑﻴ&= #65252;ﺎﺭ ﺭﻭﺍﻧﻰ،ﻧﻤﻰ = 5175;ﻮﺍﻧﺪ ﻣﺠﺮﻯ ﺧﻮﺑﻰ ﺑ&= #65198;ﺍﻯ مردم ﺣﮑﻴﻢ ﻭ A= 235;ﺮﺯﺍﻧﻪ ﮔﺮﺩﺩ. ﺍﮔﺮ ﺁﺯ= ﺍﺩﻯ ﻭﺍﻗﻌﻴّﺖ ﺩﺍ= 5207;ﺘﻪ ﺑﺎﺷﻨﺪ ﺷﺎﻳﺴ&#= 65176;ﻪ ﺩﻳﻮﺍﻧﮕﺎﻥ ﻭ &= #65207;ﻮﺭﺷﻴﺎﻥ ﺟﺎﻩ ﻃﻠﺐ ﺍﻧﻘ&= #65248;ﺎﺑﻰ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﺁ&= #65199;ﺍﺩﻯ ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ.&= #64400;ﻪ ﺍﺯ ﺳﻄﺢ ﻭ ﻣﻘﺎ= ﻡ ﻭ ﻋﻘﻞ ﻭ ﻧﻔس ،&= #65261;ﻫﺮﭼﻪ ﺍﻣﺮﻭﺯ ﻫﺴﺘﻨ&#= 65194; ﺑﮕﺬﺭﻧﺪ،ﻭ ﺑ= 5154;ﻧﭽﻪ ﮐﻪ ﺑﺎﻳﺪ ﺭﺳﻴ&= #65194; ﺑﺮﺳﻨﺪ.ﻳﺎ ﺣﺪ&= #1617; ﺃﻗﻞ ﺑﺂﻧﭽﻪ ﮐ&= #65258; ﻣﻴﺘﻮﺍﻥ ﺭﺳﻴ&#= 65194; ﺑﺮﺳﻨﺪ. ﮐﻪ ﻧﺠ= ﺎﺕ ﻭ ﺧﻠﺎﺹ ﺍﺯ ﻣﻘ= ﺎﻡ ﻓﻌﻠﻰ ﺑﺒﺎﻟﺎ&#= 65175;ﺮ،ﻭﺍﻗﻌﺎ ﺁﺯﺍﺩﻯ ﺍﺳﺖ . ﻗ= ;ﻬﻘﺮﺍ ﺷﺪﻥ ﺁﺯﺍﺩﻯ ﻧ&= #65268;ﺴﺖ.ﻭ ﺍﻟّﺎ ﻫﺮ ﻗﻄﻌ&#= 65258; ﺳﻨﮕﻰ ﺩﺭ ﺳﻘﻮ&= #65217; ﺧﻮﺩ،ﺍﺯ ﻗﻠّA= 258; ﮐﻮﻩ ﺑﻘﻌﺮ ﺩﺭ&= #65257;،ﺧﻴﻠﻰ ﺁﺯﺍﺩ ﺗﺮ ﻭ ﺷﺠ= ﺎﻉ ﺗﺮ ﺍﺯ ﺍﻧﺴﺎﻥ = ﺩﺭ ﻗﻬﻘﺮﺍﻯ ﺁﺯﺍ&#= 65193;ﻯ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺍﺳﻠﺎﻣ&#= 65264;،ﻭ ﺁﺭﻫﺎﺕ ﺑﻮﺩﺍ&#= 65163;ﻰ،ﻭ ﺯﻧﺪﻩ ﺑﻮﺩﺍ،= 5261; ﺁﺯﺍﺩ ﺷﺪﻩ ﻫﻨ&= #65194;ﻯ،ﻧﻤﻮﻧﻬﺎʌ= 63; ﺍﺯ ﺍﻳﻦ ﺁﺯﺍﺩ&= #65263; ﺭﻭﺣﻰ ﻭﺻﺎﺣﺒ&#= 65166;ﻥ ﺭﺃﻯ ﺳﻠﻴﻢ ﻫﺮ = ﺟﺎﻣﻌﻪ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺑ= 5154;ﻧﻬﺎ ﻣﺮﺍﺟﻌﻪ ﺑﺎﻳ&#= 65194; ﻧﻤﻮﺩ. ﺍﻣﺮﻭﺯ = ﻫﻢ ﺩﺭﺟﺎﻣﻌﻪ ﺍﻳ&#= 65198;ﺍﻧﻰ ﺍﺯ ﺍﻳﻦ ﺍﻭﻟﻴ&= #65166;ﻯ ﺧﺪﺍ،ﺍﮔﺮ ﻫﺰ= 5165;ﺭﺍﻥ ﻧﻴﺴﺘﻨﺪ،ﻣﻌA= 194;ﻭﻯﻣﻴﺒﺎﺷﻨﺪ ﻭﻟﻰ ﺩﺭ ﺍﺧﺘﻔ&= #65166; ﻭ ﻋﺰﻟﺖ ﻭ ﺍﺟﺘ= ﻨﺎﺏ ﺍﺯ ﺟﺮﻳﺎﻧﺎﺕ &= #65183;ﺎﻣﻌﻪ ﻫﺴﺘﻨﺪ . ﻧﻪ ﺍﻳ= ;ﻨﮑﻪ ﻣﺨﺎﻟﻒ ﻧﺠﺎﺕ &= #65183;ﺎﻣﻌﻪ ﺑﺎﺷﻨﺪ،ﺑﻠﮑA= 258; ﮔﻮﺵ ﺷﻨﻮﺍﺋﻰ &= #65193;ﺭ ﺟﺎﻣﻌﻪ ﻧﻤﻰ ﻳ&= #65166;ﺑﻨﺪ. ﻭﺗﻨﻬﺎ ﻣﻌﺪﻭ&#= 65193;ﻯ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺩ= 5165;ﺭﻧﺪ ﺑﻘﺼﺪ ﺗﺠﺮﺑﻪ &= #65207;ﺨﺼﻰ ﺑﺴﻠﻮﻙ ﻭ ﺗﺰﮐ&= #65268;ﻪ ﻣﻰ ﭘﺮﺩﺍﺯﻧﺪ. = ﻭ ﺑﻬﺪﺍﻳﺖ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺑﺎﻳﻦ ﻃﺎﻟﺒﺎ&#= 65253; ﻧﺠﺎﺕ،با ﻳﻚ A= 261;ﻟﻰّ ﺍﻟﻬﻰ ﮔُﻢ ﻧﺎ&#= 65249; . ﻭﻓﻌﺎﻟﻴﺘﻬ&= #65166;ﻯ ﺟﻬﺎﻥ ﺭﺍ ﺑﺮﺍ&= #65263; ﺩﻧﻴﺎ ﭘﺮﺳﺘﺎ&#= 65253; ﮔﺬﺍﺭﺩه اﻧﺪ= 48;ﺗﺎ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﺑ&= #65194;ﺭﻧﺪ.ﻭ ﺭﺍﻩ ﺭﺍ ﺑﺮﺍﻯ = ﺁﻳﻨﺪﻩ ﻏﺎئی اﻟﻬﻰ ﻭ = 5235;ﺼﻮﻝ ﺑﺮﺗﺮ ﻧﻮﻋﻰ،= 5261; ﺣﺘﻰ ﺑﺮﺍﻯ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻌ&= #65194;ﻯ،ﻭ ﻇﻬﻮﺭ ﺻﺎﺣﺐ<sp= an dir=3DLTR> </spa= n>ﺍﻟﺰﻣﺎﻥ ﺁʋ= 91;ﺮ ﺍﻟﺰﻣﺎﻥ ﺁﻣﺎ&#= 65193;ﻩ ﮐﻨﻨﺪ.<o:p></o:p> ﭼﻨﻴﻦ ﺁ= ;ﺯﺍﺩﻯ ﻭﻧﺠﺎﺕ ﻭ ﺗﮑﺎ&= #65251;ﻞ ﻭﻧﻴﺮﻭﺍﻧﺎ ﺟ&#= 65204;ﺘﻦ،ﺷﺮﻁ ﺍﻭﻟﻴّﻪ ﻫﻨﺮ= 5251;ﺪﺍﻥ ﺍﺳﺖ. ﮐﻪ ﺍﺯ ﻧﻈ= ;ﺮ ﺍﻟﻬﻰ، ﻫﻨﺮ ﺗ&#= 65256;ﻬﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5261; ﺗﺤﻤّﻞ ﻣﺮﺍﺣ= 5246; ﺳﻠﻮﮐﻰ ﺍﺳﺖ. ﮐ= ﻪ ﺑﻘﻮﻝ ﻓﺮﺩﻭﺳ&#= 65264; ﺗﻨﻬﺎ ﻫﻨﺮ ﻧﺰ&= #65193; ﺍﻳﺮﺍﻧﻴﺎﻥ ﺁ&#= 65197;ﻳﺎﺋﻰ ﺷﺪﻩ ﻣﻴﺒﺎﺷﺪ &= #65261;ﺑس. ﻭﻧﻮﻉ ﮐﺴﺎﻧﻰ &= #64400;ﻪ ﺗﺎﺑﻌﻴﺖ ﺳﻴﺎ&#= 65203;ﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ،= 5267;ﺎ ﺯﺑﺎﻧﻰ ﻭ ﻣﺬﻫ&= #65170;ﻰ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺭ&#= 65165; ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;.ﻭ ﺗﻨﻬﺎ ﺑﺎ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ،ﻭ ﻃﺒﻖ &#= 65203;ﻨّﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ ﺳﻠﻮﮐﻰ،ﮐﻪ ﺍ= 5255;ﺒﻴﺎﻯ ﺍﻟﻬﻰ،ﻭﺑﺨﺼA= 262;ﺹ ﮐﺎﻣﻠﺘﺮﻳﻦ ﺁ&#= 65255;ﺮﺍ ﺁﺋﻴﻦ ﻣﺤﻤﺪﻯ &= #65169;ﺮﺍﻯ ﺳﻠﻮﻙ ﺩﺍﺭﻧﺪ.&= #65261;ﻣﻴﺘﻮﺍﻧﺪ ﺑﺪﺍﻥ ﺑﺮﺳﺎﻧ&#= 65256;ﺪ. </spa= n>ﻭﻧﻪ ﺗﺸﮑﻴʌ= 48;ﺎﺕ ﺩﻳﻨﻰ ﻭﻣﺬﻫﺒ&#= 65264; ﺍﺳﻠﺎﻣﻰ. ﺷﻬﻮ&= #65193; ﮐﻨﻨﺪ ﺗﺎ ﺣﻘﺎ&= #65267;ﻖ ﻋﻘﻠﻰ ﺑﺮﺗﺮ ﺭ&= #65165; ﺑﺒﻴﻨﻨﺪ. ﻭ ﻓﺘ= ﻮﺣﺎﺕ ﻭ ﮐﺸﻮﻓﺎﺕ ﻋﻘ&= #65246; ﮐﻠّﻰ ﻟﺪﻧّﻰ = 5169;ﻴﺎﺑﻨﺪ.ﻭ ﺍﺯ ﻣﺤﻞ ﻣﻘﺎﻡ = ﺟﺪﻳﺪ ﻫﻨﺮ ﻧﻤﺎﺋﻰ ﮐ&= #65256;ﻨﺪ ﻭ ﻳﺎ ﻣﻌﻘﻮﻟﺎ&= #65173; ﻭ ﻧﻈﺮﻳﺎﺕ = ﻭ ﺁﺭﺍﻯ ﺟﺪﻳﺪﻯ &= #64344;ﻴﺪﺍ ﻧﻤﺎﻳﻨﺪ. ﺍﻳﻦ = ﻓﻴﺾ ﺭﺣﻤﺎﻧﻰ ﻭ ﺭﺣ&= #65268;ﻤﻰ ﻭ ﺍﻟﻬﻰ ﺍﺳﺖ . ᤦ= 0;ﻨﻴﻦ ﻓﻄﺮتی اﻟﻬﻰ @= 400;ﻪ ﺩﺭ ﺷﺮﻕ ﻭ ﺷﺮﻗ= ﻴﺎﻥ،ﻭ ﺻﺎﺣﺒﺎﻥ ﻓﮑﺮ &= #65207;ﺮﻗﻰ ﺩﺭ ﻫﺮ ﺟﺎﻯ ﺟﻬ= ﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ،= 5259;ﻤﺎﻥ ﺭﺍﺯ ﺍﻣﺎﻧﺖ ﺍ&= #65247;ﻬﻰ،ﻭﺗﻨﻬﺎ ﺭﺍﻩ ﻓﺮﺩﺍﻯ ﺑ&= #65208;ﺮﻯ ﻭ ﻧﺠﺎﺕ ﺍﺯ ﻣﺸ= ﮑﻠﺎﺕ ﻭﺿﻊ ﺍﻣﺮﻭﺯﻯ&#= 1548;ﺑﺮﺍﻯ ﻳﮑﺎﻳﻚ ﺍﻓﺮﺍ&#= 65193; ﻭ ﻳﮑﺎﻳﻚ ﺟﻮﺍ&= #65251;ﻊ ﺑﺸﺮﻯ ﺍﺳﺖ. ﺑﻬ= ﺘﺮ ﺍﺳﺖ ﺧﻮﺩ ﺭﺍﻩ = ﺣﻞ ﭘﻴﺪﺍ ﻧﮑﻨﻨﺪ&#= 1548; ﺑﭙﻴﺮﺗﺮﺍﻥ ﺍ&#= 65247;ﻬﻰ ﺧﻮﺩ ﻣﺮﺍﺟﻌﻪ &= #64400;ﻨﻨﺪ. ﺷﺎﻳﺪ ﺍﻳﻦ ﺟﻬ&= #65256;ﻢ ﺟﻬﺎﻥ ﻣﺎ ﺧﻨﻚ = ﺗﺮ ﮔﺮﺩﺩ،ﻳﺎ ﺭﺍ= 5259;ﻰ ﺍﺯ(ﻗﺒﺮ ﺗﻦ ) ﻣᥴ= 6; ﺑﺒﻬﺸﺖ ﭘﻴﺪﺍ ﺷﻮﺩ.ﺭﺍ&= #65259;ﻰ ﮐﻪ ﻫﻤﻪ ﻭﺍﺻﻠ&= #65166;ﻥ ﺑﭽﺸﻢ ﺩﻳﺪه ا= 5255;ﺪ.ﻭ ﺩﻳﮕﺮﺍﻥ ﻣﻨﺘ&#= 65224;ﺮ ﺭﻓﺘﻦ ﺑﺮﺍﻩ ﺟ&= #65260;ﻨّﻤﻰ ﺍﻳﻦ ﻗﺒﺮ،ﻳﺎ &#= 65169;ﺎﺯ ﮔﻮﺭﺳﺘﺎﻧﻬﺎ &#= 65261; ﺟﻬﻨّﻢ ﻫﺎﻯ ﺑ&#= 65228;ﺪﻯ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ&#= 65263; ﻣﮑﺮﺭ ﺗﻦ ﻫﺎﻯ = ﻧﻮﻋﻰ ﻣﺴﺦ ﺷﺪﻩ.<o:p></o:p> ﺑﺮﺩﺍﺷ= ﺖ ﻋﻠﻤﻰ ﺗﻨﻬﺎ ﺍ&= #65267;ﻦ ﻧﻴﺴﺖ،ﮐﻪ ﻫﺮ= 4380;ﻪ ﺿﺪ ﺍﺭﺯﺷﻰ ﺑﺎ&= #65207;ﺪ.ﻭ ﻳﺎ ﺑﻰ ﺑﻰ ﻓﺎﻳ= ﺪﻩ ﻭﻏﻴﺮ ﻋﻤﻠﻰ ﺑ&= #65256;ﻈﺮ ﺁﻳﺪ.ﻭ ﻳﺎ ﻏﻴﺮ= ﻗﺎﺑﻞ ﻟﻤس ﻮﺍﺣﺴﺎس = 5170;ﺎﺷﺪ،ﮐﻪ ﺁﻧﺮﺍ ﻏﻴﺮ ﻋﻠ&= #65252;ﻰ ﺑﺪﺍﻧﻴﻢ. ﻭﻟﻰ = ﺍﻳﻨﻬﻢ ﺩﺭﺳﺖ ﻧﻴﺴﺖ، &#= 64400;ﻪ ﻭﻗﺘﻰ ﻣﺎ ﺍﻣﺮ&= #65263; ﺭﺍ ﻋﻠﻤﻰ ﺩﺍﻧ&= #65204;ﺘﻴﻢ ﺑﺎﻳﺪ ﻳﻚ ﻣﺮﺟ&= #65226; ﻣﻌﺮﻓﺘﻰ ﻣﻄﻠ&#= 65238; ﺑﺎﺷﺪ،ﮐﻪ ﺩﻳ= 4405;ﺮ ﺩﺭ ﺁن ﻨﻘص ﻮﻧ&#= 65240;ض ﻨﺒﺎﺷﺪ.ﺍﻣﻮﺭ &= #65251;ﻌﻨﻮﻯ ﺟﺪﺍ ﺍﺯ ﻧﻈﺮ ﻋ= ﻠﻤﻰ، ﺑﻤﺮﺍﺗﺐ ﺷﺨﺼ&#= 65264; ﻣﺎ ﻣﺤﺪﻭﺩ ﻣﻴ&= #65208;ﻮﺩ. ﺯﻳﺮﺍ ﺍﻭﻟﻴﺎ &= #65251;ﻌﺮﻓﺖ ﺍﺩﺭﺍﮐﻰ،ﺑﺮ = 5187;ﺴﺐ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ ﺑ= ﺮﺗﺮ ﺧﻮﺩ ﺩﺍﺭﺩ، ﮐ&#= 65258; ﺑﺎ ﻋﻘﻞ ﺭﺍﻳﺞ = ﺟﻤﻌﻰ ﻧﻤﻰ ﺧﻮﺍﻫﻨﺪ.&= #65261; ثاﻧﻴﺎ ﺍﮐثر᥾= 7;ّﺖ ﻗﺮﻳﺐ ﺑﺎﺗﻔﺎ&#= 65237; ﻣﺮﺍﺗﺐ ﺗﮑﺎﻣ&#= 65248;ﻰ ﺯﻳﺮ ﺩﺳﺖ،ﮐﻪ &#= 65193;ﺭ ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264; ﻳﮑﺴﺎﻥ ﻭﻣﺨﻠ&#= 65262;ﻁ ﺷﺪه اﻧﺪ، ﻓﺮA= 211;ﺖ ﻇﻬﻮﺭ ﺩﺍﻧش ﻮ&#= 65187;ﻘﺎﻳﻖ ﻣﻌﻨﻮﻯ ﻭ ﺷﻬﻮ&= #65193;ﻯ ﺭﺍ ﻧﻤﻴﺪﻫﺪ. ﻭ= ﻟﺬﺍ ﻫﻤﭽﻨﺎﻥ ﺍﻓﺮ&#= 65165;ﺩ ﻣﻌﺪﻭﺩﻯ ﻣﻨﺤ&#= 65212;ﺮ ﻭ ﻣﺤﺪﻭﺩ ﻣﻴﻤ&= #65166;ﻧﺪ.ﻭ ﻫﺮﮐﺴﻰ ﻫﻢ ﻫﻨ&= #65198;ﻣﻨﺪ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﺩﺭ ﺷﻨﺎﺧﺖ ﺗﺠﺮﺑ&#= 65264; ﺗﺎ ﺧﻠﺎﻓﺶ ثا= 5169;ﺖ ﻧﺸﺪﻩ ﺩﺭﺳت ا= 5203;ﺖ. ﻭﻟﻰ ﺍﻳﻦ ﺻﻔﺖ = ﻫﻤﻪ ﻋﻠﻮﻡ ﻧﺴﺒﻰ ﺍ&= #65203;ﺖ. که ﺘﺎ ﻭﻗﺘﻰ ﺑ&#= 65198;ﺗﺮ ﺍﺯ ﺁﻥ ﮐﻪ ﺧﻠﺎ= ﻓﻰ ﺭﺍ ثابت ﻤﻴﮑʌ= 56;ﺪ </spa= n>ﻧﻴﺎﻣﺪﻩ،ﻣ= ;ﻴﺘﻮﺍﻧﺪ ﮔﺬﺭﺍن اﻣﻮﺭA= 251;ﺎ ﺭﺍ ﺑﻌﻬﺪﻩ ﺩﺍ&= #65207;ﺘﻪ ﻭ ﻗﺎﺑﻞ ﺍﻋﺘﻤ&= #65166;ﺩ ﺑﺎﺷﺪ. ﻭﻟﻰ ﺗﺎ= ﻭﻗﺘﻰ ﺍﻳﻦ ﺣﺠﺎﺏ ﻋﻠ&= #65250; ﻭﻫﻨﺮ ﻭ ﻓﮑﺮ ﻣ= ﺎﺩﻯ،ﻣﺎﻧﻊ ﺍﺯ ﺷﻬﻮﺩ ﻭ ﺣﺼ= ﻮﻝ ﻋﻘﻞ ﻟﺪﻧّﻰ ﺍ&#= 65255;ﺴﺎﻥ ﺑﺎﺷﺪ.ﻃﺒﻴﻌﻰ &= #65165;ﺳﺖ ﺑﻌﻠﻮﻡ ﺗﺠﺮﺑ&#= 65264; ﻭﻣﺎﺩﻯ ﻭ ﻫﻨﺮ = ﺭﺍﻳﺞ ﺍﮐﺘﻔﺎ ﻣﻴﺸﻮ&#= 65193;.ﻭ ﺑﺪﻭﻥ ﺁﻥ ﺯﻧﺪ&= #64404;ﻰ ﻋﺎﺩﻯ ﻫﻢ ﻧﻤﻰ = ﭼﺮﺧﺪ. ﻭﻟﻰ ﭼﺮﺍ ﺍﻧﺴ&= #65166;ﻧﻬﺎﻯ ﮐﺎﻣﻠﻰ،ﮐﻪ ﻣ= 5268;ﺘﻮﺍﻧﻨﺪ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﺩ&= #65165;ﺭﻧﺪ، ﻭ ﻳﺎ ﺩﺭ ﻋﻤﻞ ﻫ= ;ﻢ ﺑﺸﻬﻮﺩ ﻭ ﻋﻘﻞ = ﺑﺮﺗﺮ ﻟﺪﻧّﻰ ﺭﺳﻴﺪ= 607; اﻧﺪ،ﺧﻮﺩﺭﺍ A= 165;ﺳﻴﺮ ﻣﻌﺮﻓﺖ ﺗﺠﺮﺑ&#= 65264; ﻭ ﻋﻠﻤﻰ ﻭﻣﺎﺩ&= #65263; ﻭ ﻫﻨﺮ ﺭﺍﻳﺞ ﻣ= ﺤﺪﻭﺩ ﮐﻨﻨﺪ. ﭼﺮﺍ ﺑﺂ= ﺳﻤﺎﻧﻬﺎﻯ ﻣﻌﻨﻮﻯ ﻭ ﻫﻨﺮ&= #65263; ﺧﻮﺩ ﭘﺮﻭﺍﺯ ﻧ&= #64401;ﻨﻨﺪ.ﺑﺨﺼﻮﺹ ﺍﻳﻨﮑﻪ &#= 65165;ﺭﺯﺵ ﺑﻌﺪﻯ ﻋﻠﻢ ﻭ ﻫ= ﻨﺮ ﻧﻴﺰ ﺩﺭ ﺑﺎﺯﮔ&= #65208;ﺖ ﺍﻳﻦ ﮐﺎﻣﻠﺎﻥ &= #65169;ﺨﻠﻖ ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﻭﺍﻓﻘﻬﺎﻯ ﺟﺪﻳﺪﻯ ﺍﺭﺍﺋ&#= 65258; ﺧﻮﺍﻫﺪ ﺩﺍﺩ. ﭼ= ﻨﻴﻦ ﺍﻧﻘﻠﺎﺏ ﺁﻭﺭ&#= 65263; ﻭ ﺟﻬﺶ ﺩﺭ ﻋﻠﻢ= ﻭ ﻫﻨﺮ ﻫﻢ ﻧﻴﺎﺯ = ﺑﺸﺠﺎﻋﺖ ﺳﺎﻟﮑﺎﻥ ﻭ ﻭﺍ&= #65211;ﻠﺎﻥ ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﺩ&= #65165;ﺭﺩ. ﮐﻪ ﺍﮔﺮ ﻫﺮﭼﻪ = ﮐﻤﺘﺮ ﮔﺮﺩﻧﺪ، ﻋﻠﻢ &#= 65261; ﻫﻨﺮ ﮐﻤﺘﺮ ﺭﺷ&= #65194; ﺧﻮﺍﻫﺪ ﮐﺮﺩ،= 5261; ﺑﻴﺸﺘﺮ ﺑﺴﻘﻮ&#= 65217; ﻣﻴﺮﻭﺩ. ﺯﻳﺮﺍ = ﻋﻠﻢ ﻣﺎﺩﻯ ﺷﺪﻩ،ﻋ= 5248;ﻢ ﻣﻌﻨﻮﻯ ﻭ ﺷﻬﻮ&= #65193;ی ﻨﻴﺴت ﻮ ﻫﻨﺮ ﻣ&= #65166;ﺩﻯ ﺷﺪﻩ، که ﺘﺨﻴ= 17;ﻠﺎﺕ </spa= n>ﻭ ﺍﺣﻮﺍﻝ ﺍA= 203;ﺖ. ﻭﻫﺮ ﭼﻪ ﻋﻤﻴﻖ = ﺗﺮﺑﺮﻭﻳﻢ،ﺧA= 262;ﺍﻫﻴﻢ ﺩﻳﺪ ﮐﻪ ﻋﻠﻢ ﻭ= ﻫﻨﺮ ﻫﻢ ﮐﺎﻣﻠﺎﻥ،= 5267;ﻚ ﺍﺑﺘﮑﺎﺭ ﺟﺰﺋ&#= 65264; ﻭ ﺳﺎﺩه اﻯ ﺍﺯ &= #65165;ﺑﺘﮑﺎﺭﺍﺕ ﮐﺎﻣﻠﺎﻥ ﺯﻣﺎ&#= 65253; ﺑﻮﺩﻩ ﺍﺳﺖ. ﺷﻬ= ﻮﺩ،ﺷﻨﺎﺧﺘﻰ ﮐﻠّﻰ ﺍﺳﺖ،ﻧA= 258; ﭼﻮﻥ ﻋﻠﻢ ﻣﺎﺩ&= #65263; ﮐﻪ ﺷﻨﺎﺧﺘﻰ ﺟ&= #65200;ﺋﻰ ﻭ ﭘﺮﺍﮐﻨﺪﻩ،= 5261;ﻣﺘّﮑﻰ ﺑﺮ ﮐثرﺕ ﺗﺠﺎ= 5197;ﺏ ﻭﮐثرﺕ ﺣﻘﺎﻳA= 238; ﻭﺩﺍﺩﻩ ﻫﺎ ﺑﺎ&= #65207;ﺪ. ﺗﺠﺮﺑﻪ ﻫﻢ ﺩﺭ = ﻣﻔﻬﻮﻡ ﺗﺠﺮﺑﻰ ﺷﺨﺼﻰ&#= 1548;ﺟﺰﺋﻰ ﺑﻴﻨﻰ ﻣﺤﻘﻘﻴ&#= 65254; ﻣﺎﺩﻯ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺗﺠﺮﺑﻪ ﺷﺨﺼﻰ &= #65203;ﻠﻮﮐﻰ،ﮐﻠّ᥾= 4; ﺑﻴﻨﻰ ﻭﺷﻬﻮﺩ &= #65261;ﺣﺪﺕ ﻭﺟﻮﺩ ﺍﺳﺖ. ﻣﻨ= ﺘﻬﺎ ﺗﺠﺎﺭﺏ ﻣﺎﺩﻯ &= #65203;ﺎﺩﮔﻰ ﻗﺎﺑﻞ ﺗﮑﺮﺍﺭ &= #65169;ﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ،ﻭ ﺩ= 5197;ﺝ ﺁثاﺭ ﻭ ﺷﺮﺡ ﺻ&#= 65236;ﺎﺕ ﺁﻥ،ﺑﺎ ﺍﻟﻔﺎ= 5223;ﻰ ﻭ ﮐﻠﻤﺎﺗﻰ ﻭ ﻳ= ﺎﺑﺸﮑﻞ ﺁثاﺭ ﻫﻨﺮﻯ ﻫ= 5204;ﺖ.ﻭﻟﻰ ﺗﺠﺮﺑﻪ ﺷﻬﻮﺩ&#= 65263; ﺑﻌﺪ ﺍﺯ ﺗﺰﮐﻴ&= #65258; ﮐﺎﻣﻞ ﻓﻘﻂ ﺗﻨ&= #65260;ﺎﺑﺮﺍﻯ </spa= n>ﻏﻴﺮ ﺳﺎﻟﮑʋ= 66;ﻥ ﻗﺎﺑﻞ ﺗﮑﺮﺍﺭ &= #65255;ﻴﺴﺖ. ﻭ ﺍﻟﻔﺎﻆ ﻭ ﮐﻠ= ﻤﺎﺕ ﻭ ﻣﻮﺍﺩ ﻫﻨﺮﻯ = ﮔﻮﻳﺎﺋﻰ ﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﻭ= ﺣﺘﻰ ﮐﺎﺭﺑﺮﺩﻯ ﻫﻤ&#= 64405;ﺎﻧﻰ ﭼﻮﻥ ﺗﺠﺎﺭﺕ ﻣ&= #65166;ﺩﻯ ﺍﺳﺖ ﻭﻧﻪ ﺭﻭﺣ&= #65264;. ﺩﺭ ﺍﻳﻦ ﺗﺠﺮﺑ&= #65258; ﻋﻠﻤﻰ ﻭ ﻫﻨﺮﻯ&= #1548;ﻳﺎ ﻣﻄﻠﻖ ﺩﺭ ﻫﺮ ﺩ= ﻭ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. = ﻣﮕﺮ ﺑﺮﺍﻯ ﺑﺸﺮ ﺩﺭ = ﺗﺠﺮﺑﻪ ﻫﺎﺋﻰ ﮐﻪ ﺩﺭ ﺁ= ﺧﺮ ﺍﻟﺰﻣﺎﻥ،ﺑﺮA= 165;ﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﻭ ﭘﻴﺮﻭﺍﻥ ﻣﺘﺨ&#= 65212;ﺺ ﺩﺭ ﺗﺤﻘﻴﻖ ﻣﺎ&= #65193;ﻯ ﺁﻧﻬﺎ ﺩﺳﺖ ﺑﺪ&= #65259;ﺪ. ﻭ ﺗﺎ ﺩﺭ ﺍﻧﻮﺍ= ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻫ= 5252;ﻴﻦ ﺍﻣﻮﺭ ﭼﮕﻮﻧﻪ &= #65175;ﺠﺎﺭﺏ ﻋﻠﻤﻰ ﻭ ﻫﻨﺮﻯ = ﻭﻳﺎ ﺗﺠﺎﺭﺏ ﻣﻌﻨﻮ&#= 65263; ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;. ﺗﺠﺮﺑﻪ ﻣﻌﻨﻮ&#= 65263; ﺟﺰ ﺑﺮﺍﻯ ﻣﻌﺪ&= #65261;ﺩﻯ ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ &= #65165;ﺯ ﺧﻄﺮ ﻭﺟﻮﺩ ﻓﻌ&= #65248;ﻰ ﺧﻮﺩ ﺑﮕﺬﺭﻧﺪ&#= 1548; ﻭ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻟ= ;ﺤﻈﻪ ﺷﮑﻮﻩ ﻣﻨﺪ ﻭ ﺟ= ﺬﺑﻪ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﻗﺮﺍﺭ ﺑﺪﻫﻨﺪ</= span>. </= span> ﺗﻀʋ= 66;ﺩﻯ ﮐﻪ ﺍﻳﻨﻚ ﺑﻴﻦ = ﺗﻤﺪﻧﻬﺎ ﻭ ﻓﺮﻫﻨﮕﻬﺎ،= 5261; ﻫﻨﺮﻫﺎﻯ ﺷﺮﻕ &= #65261;ﻏﺮﺏ ﻣﻠﺎﺣﻈﻪ ﻣﻰ ﮐ&= #65256;ﻴﻢ، ﺍﺯ ﻃﺮﻳﻖ ﻣﺬﺍ&= #64400;ﺮﻩ ﺻﻠﺢ ﺁﻣﻴﺰ ﻧﻴ&= #65200; ﻗﺎﺑﻞ ﺣﻞ ﺷﺪﻥ = ﻧﻴﺴﺖ. ﺯﻳﺮﺍ ﻫﺮ ﺳﻄﺢ = ﺗﻤﺪﻧّﻰ ﻭﻫﻨﺮﻯ ﻭ ﻓﺮﻫ&= #65256;ﮕﻰ ﺑﺎﻟﺄﺧﺮﻩ ﺗﻌ&#= 65248;ﻖ ﺑﻴﻚ ﻓﺼﻞ ﻧﻮﻋ&= #65264; ﺧﺎﺹ ﺧﻮﺩ ﺩﺍﺭ&= #65193;. ﻭ ﺍﮔﺮ ﻣﺒﺎﺭﺯ&= #65257; ﻣﺘﻌﺼّﺎﺑﻪ ﺍ= 5193;ﺍﻣﻪ ﻳﺎﺑﺪ، ﺑﺎ ﺯﻭ&#= 65197; ﺗﺒﻠﻴﻐﺎﺗﻰ ﻭ &= #65203;ﻴﺎﺳﻰ،ﺍﺯ ﻧﻮﻉ ﻫﻨﺮ ﻭﻧﻮ&= #65225; ﺗﻤﺪﻥ ﮐﻪ ﺭﻭﺍ&= #65181; ﻋﺪﺩﻯ ﺑﻴﺸﺘﺮ &= #65169;ﺎﻳﺪ ﻭ ﺭﺍﻩ ﺭﺍ ﺑﺮﺗ= ﻤﺪﻥ ﻫﺎﻯ ﺍﻳﺪﺁﻝ ﻓ&= #65212;ﻮﻝ ﺟﺪﻳﺪ ﺑﺮﺗﺮ ﺧ&= #65262;ﺍﻫﺪ ﺑﺴت ﻮﻧﺘﻴﺠﻪ &#= 65251;ﻌﮑﻮس ﻤﻴﺸﻮﺩ.ﺍﻳﻦ ﺧ&= #65262;ﺩ ﻧﻪ ﻓﻘﻂ ﺟﺪﺍﺋ&= #65264; ﺑﻴﺸﺘﺮ ﺍﻧﺴﺎ&#= 1606; اﺯ ﻃﺒﻴﻌت اﺳA= 174;، ﮐﻪ باعث ﮐﻢ ﺷA= 194;ﻥ ﺷﺎﻧس ﺳﻠﻮﻙ ﺍ&#= 65247;ﻬﻰ ﻭ ﺗﮑﺎﻣﻞ ﻣﻴﺸ&= #65262;ﺩ. ﺑﻠﮑﻪ باعث ﺟʋ= 94;ﺍﺋﻰ ﺍﻧﺴﺎﻥ ﺍﺯ ﺃﺑ&= #65194;ﻳّﺖ ﻭ ﺁﻳﻨﺪﻩ ﻣﻴﮕ&= #65198;ﺩﺩ. ﺯﻳﺮﺍ ﺩﻳﮕﺮ ﺁ&= #65267;ﻨﺪه ﻫﺎﻯ ﺗﮑﺎﻣﻠﻰ &= #65193;ﺭ ﭘﻴﺶ ﮐﻤﺘﺮ ﺧﻮ&= #65165;ﻫﺪ </spa= n>ﺑﻮﺩ.ﻭﻫﺮﮔʌ= 62;ﻧﻪ ﻗﻬﻘﺮﺍ ﻭﻣﺴخ &#= 65252;ﺠﺪﺩ، ﻣﻌﻨﻰ(ﺁﻳﻨﺪﻩ &= #65251;ﻌﮑﻮس )ﺩﺍﺭﺩ. ﭼﻮﻥ ﺑﮕ= ;ﺬﺷﺘﻪ ﺑﺎﺯﮔﺸﺘﻪ ﺗﺎ &= #65193;ﻭ ﺑﺎﺭﻩ،ﺩﺭ ﺻﻮ= 5197;ﺕ ﻧﻮﻋﻰ ﻣﺴﺦ ﻭﮐ&= #65166;ﺭﻣﺎﻫﺎﻯ ﺭﺍﻩ ﮔﺬﺷﺘﻪ ﺗ&= #64401;ﺮﺍﺭ ﮔﺮﺩﺩ. ﻗﻄﻊ ﺭﺍ= ﺑﻄﻪ ﺍﻧﺴﺎﻥ ﺑﺎ ﻃﺒ&= #65268;ﻌﺖ ﺩﺭ ﻓﺮﺩ،ﻗﻬﻘ= 5198;ﺍﻯ ﺷﺨﺼﻰ ﻭﮐﺎﺭﻣ&#= 65166; ﺩﺭ ﺁﻳﻨﺪﻩ ﺑﻌ&= #65194; ﺍﺯ ﻣﺮﮒ ﺍﺳﺖ<s= pan dir=3DLTR>. ﻭ ﺩﺭﺳﺎﻟﻚ ﻗﻄﻊ &= #65251;ﻮﻗّﺖ ﺍﻳﻦ ﺭﺍﺑﻄﻪ ﺑ&= #65166; ﺟﺎﻣﻌﻪ ﻣﺎﺩﻯ &= #65165;ﺳﺖ.ﻧﻪ ﺑﺎ ﻃﺒﻴﻌﺖ ﺑﻄ&= #65262;ﺭ ﮐﺎﻣﻞ ﻭﺩﺍﺋﻢ.&= #65261; ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﻧ&= #65268;ﺰ ﺑﻘﻄﻊ ﻭﻭﺻﻞ ﺭ&= #65165;ﺑﻄﻪ ﺑﺎ ﻃﺒﻴﻌﺖ،ﻫ= 5198; ﺩﻭ ﻣﻴﺴّﺮ ﻭ ﻫ&= #65198; ﺩﻭ ﻫﻨﻮﺯ ﺩﺭ ﻃ= ﺒﻴﻌﺖ ﺑﻮﺩﻥ ﺍﺳﺖ.ﭼﻪ = ﺩﺭ ﻃﺒﻴﻌﺖ ﺭﻭﺣﻰ &= #65261; ﺍﻟﻬﻰ،ﻭﭼﻪ ﺩ= 5197; ﻃﺒﻴﻌﺖ ﻣﺎﺩﻯ &= #65261;ﺟﺴﻤﻰ. ﻭ ﺍﮔﺮ ﺍﺑﺪﺍﻉ = ﻭﺍﻗﻌﻰ ﻫﻨﺮﻯ ﺍﺯ ﻧﻮﻉ = ﺧﺪﺍﺋﻰ ﺍﺯ ﺳﻄﺢ &#= 65197;ﺍﻳﺞ ﻣﻄﺮﺡ ﺑﺎﺷﺪ،= 5175;ﻨﻬﺎ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﺯﻣﺎﻥ ﺍﺳﺖ. ﮐﻪ= ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﺟﺪﻳﺪ ﺍ&= #65199; ﻧﻮﻉ ﺑﺸﺮﻯ،ﻭ= 5255;ﻴﺰ ﻋﻘﻞ ﻟﺪﻧّﻰ ﻣ&#= 65198;ﺑﻮﻃﻪ ﺭﺍ ﺑﻬﻤﺮﺍﻩ ﺩ&= #65165;ﺭﻧﺪ،ﮐﻪ ﻧﻄفه ای ﺒﺮﺍʌ= 63; ﻧﺴﻞ ﺁﻳﻨﺪﻩ ﻭ ﺗﻤﺪ&= #65253; ﻭﻫﻨﺮ ﺑﻌﺪﻯ ﺍ&= #65203;ﺖ. ﺗﻤﺎﻣﻰ ﻏﻴﺮ ﺳ&= #65166;ﻟﮑﺎﻥ ﭼﻪ ﺩﺭ ﺷﺮﻕ ﻭﭼ= ﻪ ﺩﺭ ﻏﺮﺏ،ﺑﺎ ﺗ&#= 65256;ﺒﻠﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﺁﻳﻨﺪﻩ ﺧﻮﺩ ﻭ ﺍﻭﻟﺎﺩ&= #65207;ﺎﻥ ﺭﺍ ﺗﺒﺎﻩ ﮐﺮﺩ&= #1607; اﻧﺪ. ﺯﻳﺮﺍ ﻓﺼ&= #65246; ﻧﻮﻋﻰ ﺑﺮﺗﺮ ﻭ = ﺟﺪﻳﺪ ﺭﺍﻳج ﺘﺮ ﺭﺍ ﻧ&= #65194;ﺍﺭﻧﺪ. ﻭﺧﻮﺩﺭﺍ ﻧﻴﺰ &= #65193;ﺭﻣﺴﺦ ﻭﮐﺎﺭﻣﺎﻫﺎﻯ &#= 65193;ﻭﺑﺎﺭﻩ ﺩﻭﭼﺎﺭ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﺍﻣﺎ ﺍﮔﺮ ﺑﺴﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﻭﺗﮑﺎﻣ&#= 65246; ﺑﭙﺮﺩﺍﺯﻧﺪ،A= 259;ﻢ ﺧﻮﺩ ﻧﺠﺎﺕ ﻳﺎ&= #65235;ﺘﻪ،ﻭ ﻫﻢ ﺁﻳﻨﺪﮔﺎﻥ &= #65191;ﻮﺩﺭﺍ ﻧﺠﺎﺕ ﺩﺍﺩه ا= 5255;ﺪ. ﻭﺍﻳﻦ ﻫﻤﺎﻥ ﺩ&= #65227;ﺎﺋﻰ ﺍﺳﺖ،ﮐﻪ ﺷﻴﻌ= 5268;ﺎﻥ ﺑﺮﺍﻯ ﺧﻮﺭﺳﻨ&#= 65194;ﻯ ﺩﻝ ﺍﻣﺎﻡ ﺯﻣﺎ&= #65253;،ﻳﺎ ﺻﺎﺣﺐ ﺁﺧ= ;ﺮ ﺍﻟﺰﻣﺎﻥ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺑﺎ= ﺗﮑﺎﻣﻞ ﺧﻮﺩ،ﻭ ﺍﻓﺰﺍ= 5267;ﺶ ﮐﺎﻓﻰ ﺍﺯ ﻭﺍﺻ&= #65248;ﺎﻥ،ﺯﻣﻴﻨﻪ ﻇﻬﻮﺭ ﻣﻬﺪﻯ ﻣ&= #65262;ﻋﻮﺩ ﺩﺭ ﺟﻬﺎﻥ ﺭﺍ ﺑ= ﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺑﺨﺸﻰ &= #65169;ﻴﺸﺘﺮ ﺍﻳﻦ ﻭﺍﺻﻠﺎﻥ &= #65165;ﻣﺮﻭﺯﻯ،ﮐﻪ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﮐﺮﺩه اﻧﺪ ﻓﺮ= 5165;ﻫﻢ ﮔﺮﺩﺩ. ﻭ ﺍلاّ &#= 65169;ﺎ ﺗﻨﺒﻠﻰ ﻣﺎ،ﺭ= 5261;ﺡ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺭ&= #65165; ﺁﺯﺭﺩﻩ ﮐﺮﺩﻩ&#= 1548; ﺯﻳﺮﺍ ﺩﻳﺮﺗﺮ &= #65255;ﺴﻠﻰ ﺍﺯ ﮐﺎﻣﻠﺎﻥ ﭘ&= #65268;ﺪﺍ ﺧﻮﺍﻫﻨﺪ</sp= an> &#= 65207;ﺪ،ﻭ ﺩﻳﺮﺗﺮ ﺍﻭ ﻧﻴ&= #65200; ﺗﺠﻠّﻰ ﻭ ﻇﻬﻮ&#= 65197;ﺧﻮﺍﻫﺪ ﮐﺮﺩ. ﺯﻳﺮﺍ ﻫﻨ= ﻮﺯ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﮐﺎﻓﻰ ﻭﻟﺎﺯﻡ&#= 1548;ﺑﺮﺍﻯ ﻇﻬﻮﺭ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ&#= 1548;ﻭ ﻇﻬﻮﺭ ﺻﺎﺣﺐ ﺍ&= #65247;ﺰﻣﺎﻥ ﺷﻬﻮﺩﻯ ﻭﺍﺯ ﻧ&= #65224;ﺮ ﺍﻟﻬﻰ ﺩﺳﺖ ﻧﺪ&= #65165;ﺩﻩ ﺍﺳﺖ.ﺣﻘﻴﻘﺘﻰ &= #64400;ﻪ ﺩﺭﮐﻞّ ﻣﻮﺭﺩ &#= 65165;ﻧﮑﺎﺭ ﻗﺸﺮﻳّﻮﻥ ﺍﺳ= 5174;.ﭼﻪ ﺭﺳﺪ ﺑﻤﺎﺩﻩ ﮔ&= #65198;ﺍﻳﺎﻥ ﻏﻴﺮ ﻣﺬﻫﺒﻰ. <o:p></o= :p> ﭘﻴﺮﻭﺯ= ﻯ ﻓﺮﻫﻨﮕﻰ ﻭ ﺗﻤ&= #65194;ﻧّﻰ ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ ﺭ= ﺍﻳﺞ ﺗﺮ،ﺩﻟﻴﻞ ﺗﮑ= 5166;ﻣﻞ ﺁﻥ ﻧﻴﺴﺖ. ﺑﺎﻳ= ﺪ ﻫﻤﻪ ﺍﻣﻮﺭﺑﺮ&#= 65165;ﻯ ﺭﻭﺍﺝ ﺑﺮﺗﺮﻳ&#= 65254; ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﺨ&= #65194;ﻣﺖ ﺩﺭﺁﻳﻨﺪ. ﺩﺭ ﺍ= ﻳﻦ ﺻﻮﺭﺕ ﻧﻬﻠﻴﺴ&#= 65250; ﻭ ﻏﺮﻭﺏ ﺷﻬﻮﺩ&= #65259;ﺎ، ﻭ ﻳﺎ ﮐﻤﺘﺮ ﺷﺪ= ﻥ ﺷﻬﻮﺩﻯ،ﻭ ﻧﺴ= 5248;ﻬﺎﻯ ﺟﺪﻳﺪ ﺍﺯ ﮐﺎﻣ&= #65248;ﺎﻥ،ﻭ ﺗﻮﺭﻡ ﻭ ﺣﮑﻮﻣ&= #65174; ﺍﺭﺯﺷﻬﺎﻯ ﻓﻴ&#= 65200;ﻳﮑﻰ ﻭ ﺍﻧﺤﺮﺍﻓﻰ ﻭ&= #65251;ﺎﺩﻯ ﺑﺮ ﺟﻬﺎﻥ،ﻭ ﺣ&#= 65176;ﻰ ﺑﺮ ﻓﺼﻮﻝ ﻧﻮﻋ&= #65264; ﺑﻴﺸﺘﺮ ﻣﻴﺸﻮ&#= 65193;. ﻭ ﻫﻴﭻ ﺭﺍﻫﻰ ﻫﻢ = ﺑﺮﺍﻯ ﻏﺮﺏ ﻭ ﻏﺮﺏ ﺯﺩ= ﮔﺎﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ&#= 1548;ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺍﻧ&#= 65188;ﻄﺎﻁ ﻫﻨﺮ ﻭﺗﻤﺪﻥ ﻭ = ﻓﺮﻫﻨﮕﻰ ﺭﺍ ﺍﺯ ﻗﻬﻘﺮﺍ = ﺑﺎﺯ ﺩﺍﺭﻧﺪ. ﻭ ﻫﺮ ﺭ= ;ﺍﻩ ﺣﻠّﻰ ﺟﺰ ﻓﺰﻭ&#= 1606;ی ﺴﺮﻋﺖ ﺍﻳﻦ ﺳﻘ&= #65262;ﻁ ﻧﺘﻴجه اﻯ ﻧﺪA= 165;ﺭﺩ. ﺷﺎﻧس ﺁﻳﻨﺪﮔ= 5166;ﻥ ﻭ ﺻﻠﺎﺡ ﺍﻣﻮﺭ&= #1548; ﺗﻨﻬﺎ ﺍﺯ ﺭﺍﻩ = ﺧﻮﺩ ﺳﻠﻮﻙ ﻧﻤﻮﺩﻥ&#= 1548;ﻭ ﮐﻤﻚ ﺑﺎﺯﺩﻳﺎ&#= 65193; ﻧﺴﻞ ﻭﺍﺻﻠﺎﻥ &= #65207;ﺎﻫﺪ ﮐﺮﺩﻥ ﺍﺳﺖ . ﺗﺎ= ; ﺯﻭﺩﺗﺮ ﺑﻤﺮﺯ ﻧﻬﺎﺋﻰ &= #65255;ﻮﻉ ﺑﺸﺮ ﺑﺮﺳﻨﺪ. ﻭ= ﻧﺒﺎﻳﺪ ﻫﻢ ﺩﺳﺖ ﺑﺪﻋﺎ&= #1548;ﻭﻟﻰ ﺑﺪﻭﻥ ﺳﻠﻮﻙ ﻭ = ﺳﺎﺩﻩ ﻟﻮﺣﺎﻧﻪ،ﻣﻨA= 176;ﻈﺮ ﻣﺴﻴﺢ ﺁﺧﺮ ﺍﻟ&= #65200;ﻣﺎﻥ،ﻳﺎ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65193;ﺭ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ &= #65169;ﺎﺷﻴﻢ . ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﺧ= ;ﻮﺩ ﻧﻴﺰ ﻧﺰﺩ ﺍﻳﺸ&= #65166;ﻥ ﺭﻓﺘﻪ ﻭﺯﻣﻴﻨ&#= 65258; ﺳﺎﺯﻯ ﺩﺭ ﺗﺴﺮ&= #65267;ﻊ ﻇﻬﻮﺭ ﺍﻭﺭﺍ ﻓ&= #65198;ﺍﻫﻢ ﮐﻨﻴﻢ.ﻭ ﻗﺒﻞ ﺍ= ﺯ ﻇﻬﻮﺭﻯ ﺑﺎ ﻧﻔ&= #1587; ﺧﻮﺩ ﺑﺠﻨﮕﻴﻢ</= span>. ﺳﭙس ﺑ᥷= 8;ﺍﻯ ﺗﺴﺮﻳﻊ ﻇﻬﻮﺭ&#= 65205;،ﺑﺎ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65251;ﺒﺎﺭﺯﻩ ﻓﺮﻫﻨﮕﻰ ﮐﺮﺩ&#= 65257;،ﻭ ﻳﺎ ﻣﺮﺩﻡ ﺭﺍ ﺍ= ﻣﺎﺩﻩ ﺳﻠﻮﻙ ﻧﻤﺎﺋﻴ&#= 65250;. ﻭ ﺑﻌﺪ ﺍﺯ ﻇﻬﻮ= ﺭﺵ ﻧﻴﺰ ﺑﺎﺯ ﻋﻠﻴ&= #65258; ﻧﻔس ﻓﻮﻕ ﺑﺸﺮ&#= 65263; ﺧﻮﺩ ﺑﺠﻨﮕﻴﻢ&#= 1548;ﺗﺎ ﺷﺎﻳﺪ ﺑﺸﻬﻮﺩ &= #65261; ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻢ ﺑﺮﺳ&= #65268;ﻢ .<o:p></o:p> ﻏ= ﻴﺮ ﺍﺯ ﺍﻳﻦ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ،ﻫﺮ ﺗﻠﺎﺷﻰ ﻣﺴﺎﻟ&#= 65252;ﺖ ﺁﻣﻴﺰ،ﻳﺎ ﺣﺘ= 5264; ﻣﺒﺎﺭﺯﻩ ﺧﻮﻧ&#= 65268;ﻦ ﺑﻴﻦ ﺩﻭ ﺩ᥽= 5;ﻴﺎﻯ ﻫﻨﺮﻯ ﻭ ﺗﻤﺪﻥ = ﺷﺮﻗﻰ ﻭ ﻏﺮﺑﻰ،ﺟﺰ ﻓ&#= 65248;ﺞ ﺷﺪﻥ ﻫﻤﮕﻰ ﻣﺎ = ﻧﺘﻴجه اﻯ ﻧﺪﺍﺭﺩ،ﻭ = 5169;ﻴﺸﺘﺮﺍﺯ ﺭﺍﻩ ﺧﺪﺍ ﻭ ﺷﺎ= ﻧس ﺷﻬﻮﺩ ﻭ ﺗﮑﺎﻣ&= #65246; ﻭﺍﻗﻌﻰ ﺩﻭﺭ ﺷ&= #65194;ه اﻳﻢ . ﻓﮑﺮ ﺧلا&#= 1617;ﻖ ﻭﻗﺘﻰ ﺍﺳﺖ،ﮐ= 5258; ﺑﻌﺪ ﺍﺯ ﺷﻬﻮﺩ = ﻭ ﻋﺒﻮﺭ ﺍﺯ ﺳﻤﺒ&= #65262;ﻟﻬﺎﻯ ﺟﻤﻌﻰ ﺍﻟﻬﻰ ﺑ&= #65262;ﺩﻩ ﺑﺎﺷﺪ.ﭼﻪ ﺭﺳﺪ = ﺍﺯ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺗ&#= 65166;ﺭﻳﺨﻰ ﻭ ﻋﻠﻤﻰ ﻭ ﺫﻫﻨ= ﻰ . ﺁﻧﻘﺪﺭ<sp= an lang=3DAR-SA dir=3DLTR> &#= 65203;ﺮ ﭼﺸﻤﻪ ﺣﻘﺎﻳﻖ &= #65191;ﻮﺩﺭﺍ ﺑﺎﻟﺎ ﺑﺮﺩ،ﮐ= 5258; ﺑﻨﻬﺎﻳﺖ ﺁن ﺒ&#= 65198;ﺍﻯ ﻧﻮﻉ ﺑﺸﺮ ﺩﺭ ﻗ= ﺎﺋﻢ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮ ﺑﺮﺳﻴﻢ. ﻭﺍﺯ ﻣ= ﺤﻞ ﻋﻘﻞ ﻟﺪﻧّﻰ ﻭ&#= 65251;ﻘﺎﻡ ﻣﻘﺪّس ﻭ ﻫﻨﺮ= 5183;ﺎﻭﺩﺍﻧﻰ ﻫﺮ ﺍﺑﺪﺍﻋﻰ ﮐ&= #65258; ﺑﺨﻮﺍﻫﻴﻢ ﺑﮑ&#= 65256;ﻴﻢ. ﺩﺭ ﺍﺳﻠﺎﻡ ﺳﻠ&= #65262;ﮐﻰ ﻧﻪ ﺍﺳﻠﺎﻡ ﺭﺳ&= #65252;ﻰ ﻭ ﺳﻴﺎﺳﻰ،ﺳﺮ &#= 64380;ﺸﻤﻪ ﻧﻬﺎﺋﻰ ﺭﺍ ﺣﻘ&= #65268;ﻘﺖ ﻣﺤﻤﺪﻯ ﻳﺎ (ﻣُ&= #65208;ﮑﺎﺕ ﻧﺒﻮﺕ) ﺧﻮﺍﻧﺪ&= #1607; اﻧﺪ. ﮐﻪ ﻣﻨﻈﻮ&= #65197; ﺍﺯ ﺍﻳﻦ ﻣﺤﻤﺪ = ﻧﻴﺰ،ﺑﻌﺪ ﺍﺯ ﺷﻬﻮﺩ ﻣﺼﻄ&= #65236;ﻮﻯ ﺍﺳﺖ.ﮐﻪ ﺗﻨﻬﺎ = ﺻﺎﺣﺐ ﻣﺪﻳﻨﻪ ﻋﻠﻢ ﺍ&= #65203;ﺖ.ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﺑﮑﺸﻮﺭ &= #65261; ﺍﻣﭙﺮﺍﺗﻮﺭﻯ &#= 65251;ﺤﻤﺪ ﻳﺎ ﻗﺎﺋﻢ ﺁﻝ ﻣ= ﺤﻤﺪ ﻭ ﻗﺎﺋﻢ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺑﺮﺳﻴﻢ. ﻭ ﺍﻳﻦ= ﺧﻮﺩ ﺣﻘﻴﻘﺖ ﻣﺤﻤﺪ&#= 65263; ﺍﺳﺖ.ﺗﺎ ﺑﻌﺪﺍ = ﺩﺭ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺤ&= #65240;ﻴﻘﺖ ﺭﺣﻤﺎﻧﻰ ﺑﺮﺳ&#= 65268;ﻢ ﻭﺩﺭ ﺍﺑﺪﻳّﺖ &#= 65261; ﺍﻧﻮﺍﻉ ﺑﻴﺸﻤ&#= 65166;ﺭ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻌ&= #65194;ﻯ،ﺑﺤﻘﻴﻘﺖ ﺧﺪﺍﻯ ﻣﻄﻠﻖ ﺑ&= #65198;ﺳﻴﻢ. ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﻣ&= #65188;ﻤﺪﻯ ﻓﻌﻠﺎ ﺑﺮﺗﺮﻳ&#= 65254; ﺳﺮﭼﺸﻤﻪ ﻓﻴﺾ &= #65261;ﺭﺣﻤﺖ ﻭ ﻋﻘﻞ ﻭ ﮐﺮﺍﻣ= ﺎﺕ ﺍﻟﻬﻰ ﺍﺳﺖ،ﻭ &#= 65169;ﺮﺗﺮ ﺍﺯ ﺁﻥ ﺩﺭ ﻧﻮﻉ= ﺑﺸﺮﻯ ﺩﺳﺖ ﺩﺍﺩﻧﻰ ﻧ&= #65268;ﺴﺖ.ﻭ ﻧﻪ ﺑﺎ ﻓﮑﺮ ﻏﺮ= ﺑﻰ ﻭ ﻳﺎ ﻓﮑﺮ ﺷﺮﻗ= ﻰ ﻏﺮﺏ ﺯﺩﻩ ﻭﻣﺎ&= #65193;ﻯ ﺷﺪﻩ،ﻣﻴﺘﻮﺍA= 253; ﺑﺤﻘﻴﻘﺖ ﻋﻠﻤ&#= 65264; ﻭ ﻫﻨﺮﻯ ﺭﺳﻴﺪ.= ﺑﻠﮑﻪ ﺑﺎﻟﻌﮑس ﺍﻳﻦ &#= 64404;ﻮﻧﻪ ﺍﻓﮑﺎﺭ ﻣﺎﺩﻯ &= #65261; ﺭﺳﻤﻰ ﻭﻣﻨﺤﺮ&#= 1601; ﺸﺪﻩ،ﺣﺘﻰ ﺍﮔ= 5198; ﻣﺬﻫﺒﻰ ﺑﺎﺷﺪ&#= 1548;ﺭﺍﻩ ﻭﺻﻮﻝ ﺑﺎﻳﻦ ﺷ&= #65260;ﻮﺩ ﻧﻬﺎﺋﻰ ﺣﻘﻴﻘ&#= 65174; ﻣﺤﻤﺪﻯ ﺑﺴته = 575;ﻳﻢ، ﻭﻧﻤﻰ ﺗﻮﺍﻧﻴ&#= 65250; ﻧﺠﺎﺕ ﻳﺎﺑﻴﻢ.&= #65261; ﻫﻤﭽﻨﺎﻥ ﮔﺮﻓ&#= 65176;ﺎﺭ ﮐﺎﺭﻣﺎ ﻭ ﺣﺮﮐ&= #65176;ﻬﺎﻯ ﻣﺪﺍﺭﻯ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺧﻮﺩ ﺧﻮﺍﻫﻴﻢ &= #65169;ﻮﺩ . ﺑﻠﮑﻪ ﻫﺮ ﭘﻴﺸ= ;ﻨﻬﺎﺩ ﻓﻠﺴﻔﻰ ﻭ ﻋﻠﻤ&= #65264;،ﺍﺯ ﻣﺤﻞ ﺗﻔﮑّﺮ ﻭ &= #65227;ﻘﻞ ﺟﺰﺋﻰ ﺧﻮﺵ ﺑﺎ&= #65261;ﺭﺍﻥ،ﻭﻟﻰ ﺑﺎ ﻧﻔس ﺁﻟﻮﺩ&#= 65257; ﻧﺨﻮﺍﻫﺪ ﺗﻮﺍ&#= 65255;ﺴﺖ،ﮐﺎﺭﻯ ﺑﺮﺍﻯ ﺗﻮﻗﻒ ﺳ&= #65198;ﻋﺖ ﺳﻘﻮﻁ ﺍﺭﺯﺷﻬ&#= 65166;ﻯ ﺗﻤﺪﻧّﻰ ﻭ ﻫﻨ&#= 65198;ﻯ ﺑﻨﻤﺎﻳﺪ. ﺯﻳﺮ&= #65165; ﺍﺯ ﻣﺮﺩﻩ ﺑﺮ ﻧ= ﻤﻰ ﺁﻳﺪ،ﮐﻪ ﻧﮕﺬ= 5165;ﺭﺩ ﺯﻧﺪﻫﺎﻯ ﺑﻤﻴ&#= 65198;ﺩ . ﺍﻳﻦ ﺩﺭﺩ ﺷﺮﻗ= ;ﻴﺎﻥ ﺑﻴﺸﺘﺮ ﺧﺴﺎﺭ&#= 1578; ﺁﻧﻬﺎ ﺍﺳﺖ،ﺗ= 5166; ﺑﺮﺍﻯ ﺧﻮﺩ ﻏﺮ&= #65169;ﻴﺎﻥ.ﮐﻪ ﺩﺭ ﺍﺻﻞ ﮐﻤﺘﺮ = ﺍﺳﺘﻌﺪﺍﺩﻯ ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﺩ&= #65165;ﺭﻧﺪ. ﺁﻧﻬﺎ ﭼﻮﻥ ﻣﻐ&= #65262;ﻟﺎﻥ ﭼﻨﺪﻯ ﺩﺭ ﻣﻘﺎ&= #65249; ﺗﮑﺎﻣﻠﻰ ﺧﻮﺩ &= #65259;ﺴﺘﻨﺪ،ﮐﻪ ﺑﺮ ﻣﻠّﺘﻰ ﺁﺭ&#= 65267;ﺎﺋﻰ ﺻﻔﺖ ﻭ ﺧﺪﺍ ﻃﻠ= ﺐ ﺣﻤﻠﻪ ﮐﺮﺩه ا= 5255;ﺪ،ﻭ ﺑﮑﺸﺘﺎﺭ ﺭﻭﺡ &= #65207;ﺮﻗﻰ ﻣﺎ ﻣﻰ ﭘﺮﺩﺍﺯ&= #65255;ﺪ ﻭ ﺧﻮﺩ ﻣﺎ ﻧﻴﺰ= ﺩﺭ ﺍﻳﻦ ﮐﺸﺘﺎﺭ ﺭ&= #65261;ﺡ ﺩﺷﻤﻦ ﮐﻤﻚ ﻣﻰ = ﻨﻴﻢ . ﺑﺎﻳﺪ ﺧﻮﺩ </spa= n>ﺭﺍ ﻧﺨﺴﺖ ﻧA= 184;ﺎﺕ ﺑﺪﻫﻴﻢ.که ﻨﻪ &#= 65235;ﻘﻂ ﮐﻪ ﺍﺯ ﻣﻐﻮﻟﺎ&= #65253; ﻭ ﺷﻴﺎﻃﻴﻦ ﺳﺎ&= #65191;ﺘﻪ ﻧﻴﺴﺖ،ﺣﺘﻰ ﺑ= 5240;ﻮﻝﭘﻴﺎﻣﺒﺮ، ﻫﻤﻪ ﺁﻧﻬﺎ ﻫﻢ = ﻣﺴﻠﻤﺎﻥ ﺧﻮﺍﻫﻨﺪ ﺷﺪ ﻭ = ﺩﺭ ﻧﺠﺎﺕ ﺟﺎﻣﻌﻪ &= #65261; ﺑﺸﺮﻳّﺖ ﻧﻴﺰ &#= 64400;ﻤﻚ شدﻩ ﺍﺳﺖ. ﺑﻴﻦ &= #65251;ﻬﺎﺟﻤﻴﻨﻰ ﭼﻮﻥ ﻣﺎﺭﮐس ﺑ&#= 65248;ﺎ ﺩﻳﺪﮔﺎﻧﻰ ﭼﻮ&#= 65253; ﭘﻴﺮﻭﺍﻥ ﺳﻠﻮ&#= 64400;ﻰ ﺍﻭﻟﻴﺎ ﻭﺃﻧﺒ&#= 65268;ﺎ، ﻭﺑﻴﻦ ﺧﺪﺍ ﺑﻴ&= #65256;ﻰ ﻭ ﺷﻴﻄﺎﻥ ﻴﺎﺑ&= #65264; ﻭ ﺑﻴﻦ ﺍﺭﺯﺷﻬ&= #65166;ﻯ ﺳﺎﻣﻮﺭﺍﺋﻰ ﻭ &= #65211;ﻮﻓﻴﺎﻧﻪ ﻭﺟﻮﺍﻧﻤﺮﺩﺍ= 5253; ﺗﺎﺭﻳﺨﻰ،ﺑﺎ = 5165;ﺭﺯﺷﻬﺎﻯ ﺩﺷﻤﻨﺎﻥ ﺧﻠﻖ &= #65261;ﻟﻰ ﺑﻨﺎﻡ ﺧﻠﻖ،ﻭ &#= 65235;ﺪﺍﺋﻰ ﻭﻣﺠﺎﻫﺪ ﺍﻳﻦ &= #65191;ﻠﻖ،ﻭ ﻳﺎ ﻣﺎﺭﮐﺴﻴﺴ&#= 65176;ﻬﺎﺋﻰ </spa= n>ﮐﻪ ﺷﻌﺎﺭ ﺳA= 268;ﺮ ﮐﺮﺩﻥ ﮐﺎﺭﮔﺮ&#= 65165;ﻥ ﻭ ﻣﺤﺮﻭﻣﻴﻦ ﺩ&= #65165;ﺭﻧﺪ، ﻭﻟﻰ ﻫﻨﻮﺯ ﺩﺭ = ﺧﻮﺩ ﺷﻮﺭﻭﻯ ﺑﻌﺪ ﺍ&= #65199; ﻫﻔﺘﺎﺩ ﺳﺎﻝ ﺳ&= #65268;ﺮﻯ ﺩﺳﺖ ﻧﺪﺍﺩﻩ ﻭ = ﺳﮓ ﻏﺮﺑﻰ ﻏﺬﺍﻯ ﺑ&= #65268;ﺸﺘﺮ ﻭ ﺑﻬﺘﺮ ﺭﺍ ﻣﻰ= ﺧﻮﺭﺩ. ﭼﻨﻴﻦ ﺗﻠﺎﺷﻬ&#= 65166;ﺋﻰ ﻧﻪ ﻓﻘﻂ ﻧﺠﺎﺕ = ﻧﻴﺴﺖ،ﻳﺎ ﻣﺴﺎﻟﻤﺖ</sp= an> &#= 65153;ﻣﻴﺰ،ﻭ ﻳﺎ ﻧﺒﺮﺩ ﻃﺒﻘ&= #65166;ﺗﻰ،ﻭ ﻳﺎ ﺗﺸﻴّﻊ ﺧﻮ&#= 65255;ﻴﻦ ﻭ ﺳﺮﺥ،ﻭﻳﺎ ﻫ&#= 65198; ﺗﻔﮑّﺮ ﺷﺮﻕ ﻭ&#= 65231;ﺮﺏ ﺩﺭﻫﻨﺮ ﻭ ﻓﺮﻫ&= #65256;ﮓ ﻭ ﺗﻤﺪﻥ ﻭ ﻓﺼﻞ= ﻧﻮﻋﻰ ﻭ ﻋﻘﻞ ﻭ ﻋﻠﻢ،&= #65261; ﺑﺎﻟﺄﺧﺮﻩ ﻫﺮ&#= 64400;ﺎﺭﻯ ﺑﮑﻨﻴﻢ، ﺯﻭﺩ= 5175;ﺮ ﺩﺭ ﻣﺮﺩﺍﺏ ﻟﺠ&= #65254; ﺯﺍﺭ ﻭ ﮔﺮﺩﺍﺏ = ﻫﻠﺎﮐﺖ ﻓﺮﻭ ﻣﻴﺮﻭﻳﻢ. = ﺗﻨﻬﺎ ﺭﺍﻩ ﭘﻴﺶ ﭘﺎﻯ = ﻣﺎ ﺑﺮﺍﻯ ﺍﺣﻴﺎﻯ &= #65191;ﻮﺩﻣﺎﻥ،ﻭ ﻫﻨﺮ ﻭﻓﺮﻫﻨﮓ &= #65261; ﺗﻤﺪﻥ، ﻭ ﺣﺘﻰ &= #65175;ﺎﺭﻳﺦ ﭘﺮ ﺍﻓﺘﺨﺎﺭﻣ&#= 65166;ﻥ ﻭﻧﮋﺍﺩ ﺳﺮ ﻓﺮ&= #65165;ﺯ،ﺗﻨﻬﺎ ﺁﻏﺎﺯ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺩﺭﻳﮑﺎﻳﻚ ﻣﺎ&#= 1548;ﻭ ﻧﺠﺎﺕ ﻳﺎﻓﺘﻦ &= #65165;ﺯ ﺍﻣﺮﻭﺯ ﻭﻣﻘﺎ&#= 65249; ﺗﮑﺎﻣﻠﻰ ﺧﻮﺩ&#= 65251;ﺎﻥ ﺍﺳﺖ.ﺑﻌﺪ ﺍﺯ ﺁ= ﻥ ﻫﺮﮐﻤﮑﻰ ﺑﺪﻳ&#= 64405;ﺮﺍﻥ ﺑﮑﻨﻴﻢ ﺩﺭﺳﺖ &= #65165;ﺳﺖ. ﺁﻧﻬﻢ ﮐﻤﮑﻰ ﮐ&= #65258; ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #64400;ﺸﺎﻧﺪﻩ ﺷﻮﻧﺪ،ﻭ ﻧﺠﺎ= 5173; ﺷﻬﻮﺩﻯ ﺑﻴﺎﺑ&#= 65256;ﺪ.ﻧﻪ ﺍﻳﻨﮑﻪ ﺑﻴﺸﺘ&#= 65198; ﺑﺪ ﻣﺴﺘﻰ ﻭ ﺧﻮ= ﺵ ﮔﺬﺭﺍﻧﻰ ﻧﻤﺎ&#= 65267;ﻨﺪ.<o:p></o:p> ﻭ= ﻟﻰ ﺗﻮ ﭼﻰ ﻓﺮﺯﻧﺪ&= #65249; ؟ ﺑﺎﺯﻫﻢ ﺧﻮﺍ&#= 65167; ﻭ ﮔﺮﻓﺘﺎﺭ ﻣﻌ&= #65268;ﺎﺭﻫﺎﻯ ﻓﻠﺴﻔﻰ ﻭ ﻋﻠﻤ&= #65264; ﻭﻫﻨﺮﻯ ﻭ ﻫﺮ ﻣ= ﻦ ﺩﺭﺁﻭﺭﺩﻯ ﺩﻳ&#= 64405;ﺮ؟ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻯ &= #65223;ﺎﻫﺮﻯ ﻋﻠﻢ ﻭ ﺗﮑﻨﻮﻟ&= #65262;ﮊﻯ،ﻭ ﺗﻨﻮﻉ ﻓﺮﻫﻨﮕ&#= 65264; ﻭﺗﻤﺪﻥ ﺗﮑﻨﻴ&#= 64401;ﻰ ﻏﺮﺏ ﻣﺎﺭﺍ ﺑﺎ&= #65199; ﺑﺘﺮﺩﻳﺪ ﻭﺍﺩ&#= 65165;ﺭ ﻣﻴﮑﻨﺪ،ﻭ ﺍﺯ &#= 65203;ﻨّﺘﻬﺎﻯ ﻓﻄﺮﻯ ﻭ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ ﺍﻟﻬﻰ ﻏﺎﻓﻞ ب&#= 1605;انیم . ﺑﺎﺯ ﺟﺮعه اﻯ &= #65193;ﻳﮕﺮ ﺍﺯ ﻣﺎﺩﻩ ﻣﺨﺪ&= #1617;ﺭ ﺑﺨﻮﻥ ﻭ ﻓﮑﺮ ﻭ= ﺭﻭﺡ ﻣﺎ ﻭﺍﺭﺩ ﻣﻴﮑ&= #65256;ﺪ. ﻧﻪ ﻓﻘﻂ ﻣﻌﺪﻭ&= #65193;ﻯ ﻣﺴﺘﻌﺪ ﺭﺍ &#= 65235;ﺮﻳﺐ ﻣﻴﺪﻫﺪ،ﺑﻠﮑA= 258; ﺍﮐثرﻳّﺖ ﻓﺮʋ= 65;ﺭﻳﺎﻥ ﺭﺍﻩ ﺧﺪﺍ،ﻭ ﻃ&#= 65166;ﻟﺒﺎﻥ ﺩﻧﻴﺎ ﻭ ﻧﻔس ﺷ&= #65268;ﻄﺎﻧﻰ ﻫﻮﺳﺮﺍﻥ ﺧﻮﻳ&#= 65206;، ﺧﻮﺩ ﺭﺍ ﺑﺴﺨﺘ&= #65264; ﻓﺮﻳﺐ ﻣﻴﺪﻫﻨ&#= 65194;.ﻭ ﻳﺎ ﺧﻮﺩ ﻓﺮﻳﺒ&= #65264; ﺑﺒﺎﻭﺭﻫﺎﻯ ﻧ&#= 65166;ﺩﺭﺳﺖ ﭘﺎﻯ ﺑﻨﺪﺗﺮ ﻣ&= #65268;ﮑﻨﺪ. ﺑﻬﺎﻧﻪ &#= 65251;ﻴﮕﻴﺮﻧﺪ ﻭ ﭘﺮﺳﺶ ﻭ ﺍﻋﺘ= ﺮﺍﺽ ﻣﻴﺂﻭﺭﻧﺪ،ﻭA= 255;ﺪﺍﻧﺴﺘﻪ ﻫﺪﻓﺸﺎﻥ ﺍﻳﻦ &= #65165;ﺳﺖ ﮐﻪ ﺍﺯ ﺁﻧﭽﻪ ﺑ= ﺪﺍﻥ ﺍﻧس ﺩﺭ ﻧﻔس ،= 5267;ﺎ ﺍﻧس ﺩﺭ ﺗﻤﺪﻥ &= #65261; ﺟﺎﻣﻌﻪ ﻭ ﻓﺮﻫ&= #65256;ﮓ ﺩﺍﺭﻧﺪ،ﻧﻤﻰ = 5191;ﻮﺍﻫﻨﺪ ﺟﺪﺍ ﮔﺮﺩﻧﺪ. ﻭ= ﻟﻰ ﺣﺮﮐﺖ ﻃﺒﻴﻌﻰ &= #65203;ﻮﻕ ﺑﻨﻴﺴﺘﻰ ﺭﺍ ﻧ&= #65252;ﻰ ﺗﻮﺍﻧﻨﺪ ﺑﺒﻨ&#= 65194;ﻧﺪ. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﻣﺎ ﻧﻴﺰ ﺣﺮﮐﺖ ﻣﺪ&= #65165;ﺭﻯ ﮐﺮﻩ ﺯﻣﻴﻦ ﺭﺍ = ﺩﺭﻙ ﻧﻤﻰ ﮐﻨﻴﻢ. ﺩﺭ= ﮐﻮﺭﺍﻧﻰ ﻫﺴﺘﻴﻢ،ﻭ ﮐﻮ= 5197; ﺍﺯ ﺩﻳﺪﻥ ﺁﻧﻬ&= #65166; ﻗﻬﻘﺮﺍﻯ ﻭﺟﻮ&#= 65193; ﺧﻮﺩ ﺭﺍ ﻧﻤﻰ ﺑ= ﻴﻨﻴﻢ، ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﺍﻧﺘﻘﺎﻝ ﮐﻮﺩﮐﻰ ﺑﺒﺰﺭ&#= 64404;ﺴﺎﻟﻰ ﺧﻮﺩﺭﺍ ﻧﻴﺰ ﮔ&= #65196;ﺭﺍﻧﺪه اﻳﻢ، ﻭ ﻧﻤﻰ ﺩ&#= 65165;ﻧﻴﻢ ﭼﻄﻮﺭ ﺍﻳﻦ ﺩﻭ&= #65197;ﻩ ﮐﻮﺗﺎﻩ ﻋﻤﺮ ﮔ&= #65196;ﺷﺖ.ﻭ ﺳﺮﻣﺎیه اﻯ ﺟA= 200; ﺧﺴﺘﮕﻰ ﺗﻦ ﻭﺫ&= #65259;ﻦ ﻭﺭﻭﺍﻥ،ﻭ ﻋﻘ= 5168; ﻣﺎﻧﺪﮔﻰ ﻭ ﻧﺎ = ﺍﻣﻴﺪﻯ ﺍﺯ ﺁﻳﻨﺪﻩ ﺑﺮ&= #65175;ﺮ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭ ﺑ= ﻬﺸﺘﻰ، ﻭ ﻧﻴﺰ ﺍﺯ ﺧﻮﺩ= ﺑﻴﺰﺍﺭﻯ ﺑﺮﺍﻳﻤﺎﻥ ﭼﻴ&#= 65200;ﻯ ﻧﻤﺎﻧﺪﻩ ﺍﺳﺖ. = ﻓﺮﺩﺍ ﺧﻴﻠﻰ ﺯﻭﺩﺗﺮ &= #65165;ﺯ ﺩﻳﺮﻭﺯﻫﺎ ﺧﻮ&#= 65165;ﻫﻨﺪ ﮔﺬﺷﺖ.ﻋﺎﻗﻞ<sp= an dir=3DLTR> </spa= n>ﻭ ﻣﺴﺘﻌﺪﻯ A= 251;ﻴﺨﻮﺍﻫﺪ ﻭ ﺩﻟﻰ ﺭﻭﺷﻦ،&#= 65175;ﺎ ﻋﺒﺮﺗﻰ ﺍﺯ ﮔﺬ&= #65207;ﺘﻪ ﻫﺎ ﺑﮕﻴﺮﺩ ﻭ ﺑ= ﺨﺼﻮﺹ ﺩﺭ ﺟﻮﺍﻧﻬﺎ ﮐ&= #65258; ﻫﻨﻮﺯ ﺩﻭﭼﺎﺭ&#= 65191;ﺴﺘﮕﻰ ﻫﺎ ﻭ ﻓﺮﺗﻮﺗﻰ = ﻫﺎﻯ ﺑﺰﺭگ ﺴﺎﻟﺎﻥ &#= 65197;ﺍ ﻧﺪﺍﺭﻧﺪ.<o:p></o:p> ﺗﻮ ﺍﻯ ᥺= 7;ﺎﻟﻢ ﻣﺬﻫﺒﻰ ﻭﺩﺭ ﻫ&= #65198; ﻣﺬﻫﺒﻰ،ﺍﮔﺮ = 4380;ﻨﻴﻦ ﻣﻘﺎﻡ ﮐﺎﺭﺩﻳ&#= 65256;ﺎﻟﻰ ﻭ ﺁﻳﺖ ﺍﻟﻠﻬﻰ&= #65267;ﺎﻓته اﻯ،ﻭ ﻫﻨﻮﺯ ﺳ= 5248;ﻮﻙ ﺍﻟﻬﻰ ﻭ ﮐﺸﺘﻦ = ﻧﻔس ﺍﻣّﺎﺭه ﺁﻟﻮA= 193;ﻩ ﻭ ﺷﻬﻮﺕ ﺭﺍﻥ ﺑ= ﺮ ﻧﻴﺎﻣﺪه اﻯ ﮐ= 5258; ﻗﻬﺮﻣﺎﻥ ﺯﻫﺪ &= #65255;ﻴﺴﺘﻰ،ﺑﻠﮑʌ= 58; ﺍﺯ ﺳﺮﺩﺍﺭﺍﻥ &= #65183;ﻬﻨّﻤﻰ ﺩﺍﻍ،ﺍﺯ ﻣﺴﺨ= 5260;ﺎﻯ ﺷﺪﻳﺪ ﺣﻴﻮﺍﻧ&#= 65264; ﮐﻪ ﺩﺭ ﺍﻧﺘﻈﺎ&= #65197; ﺩﺍﺭﻯ.ﻭﺑﻘﻮﻝ &= #65239;ﺮﺁﻥ ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭ&= #65191;ﻮﻙ ﺑﻬﺘﺮﻳﻦ ﺷﺎﻧ&#= 1587; ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ = ﻳﺎ ﺗﻮﻯ ﮊﻧﺮﺍﻝ ﻗ&= #65260;ﺮﻣﺎﻥ ﺩﺭ ﺟﺒﻬﻪ ﻫﺎﻯ = ﺟﻨﮓ،ﺍﮔﺮ ﻗﻬﺮﻣﺎﻥ ﺧﻮﺍ&#= 65255;ﺪﻩ ﺷﺪ، ﺩﺭ ﺑﺮﺍﺑ&#= 65198;ﻧﻔس ﺁﻟﻮﺩه اﺕ ﻫﻨ= 5262;ﺯ ﻣﻄﻴﻊ ﻭ &#= 65235;ﺮﻣﺎﻧﺒﺮﺩﺍʋ= 97; ﻫﺴﺘﻰ،ﻭ ﺷﮑﺴ= 5174; ﺧﻮﺭﺩﮔﻰ ﺧﻮﺩ &= #65197;ﺍ ﺩﺭ ﭘﻴﺮﻯ ﺩﺭﻙ = ﺧﻮﺍﻫﻰ ﮐﺮﺩ. ﻭ ﻳﺎ ﺗﻮ ᥴ= 5;ﻯ ﺩﺍﻧﺸﻤﻨﺪ ﺟﻮ&#= 65165;ﻥ،ﮐﻪ ﻋﻠﻢ ﻭ ﺩﺍﻧﺶ ﻭ= ﺳﻴله اﻯ ﮐﺸﻨﺪﻩ ﻭ ﺳ&= #65248;ﺎﺣﻰ ﺩﻭ ﻟﺒﻪ ﺩﺍﺭﻯ&= #1548;ﮐﻪ ﺁﻧﺮﺍ ﺑﺪﺳﺖ ﻧ&= #65236;س ﺁﻟﻮﺩﻩ ﺧﻮﺩ ﺳ&= #64345;ﺮﺩه اﻯ، ﺗﺎ ﺍﻧﮕﻴ= 5200;ﻩ ﻫﺎ ﻭ ﻋﻘﺪﻩ ﻫﺎ= ﻳﺖ،ﮐﻪ ﺑﺼﻮﺭﺕ ﻋﻘﻴﺪ&#= 65257; ﺩﺭﺁﻣﺪﻩ،ﻣﺪA= 165;ﻡ ﺩﺍﺭﻯ ﺣﻘﺎﺭﺕ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺧﻮﺩﺭﺍ ﻧﻴﺮﻭ&#= 65251;ﻨﺪﺗﺮ ﻣﻴﮑﻨﻰ،که ا᥸= 7;ﺒﺎﻋﻰ ﻫﻢ ﻧﺨﻮﺍﻫﺪ ﻳ&= #65166;ﻓﺖ. ﻭ ﺍﺯ ﻋﻘﺪﻩ ﻫﺎ= ﺋﻰ ﮐﻪ ﺑﺮﺗﻮ ﻓﺮﻣ&= #65166;ﻥ ﻣﻴﺪﻫﻨﺪ ﭘس ﻫ&#= 65256;ﻮﺯ ﺩﺭ ﺟﻬﻞ ﻭﺍﻗﻌ&= #65264; ﻫﺴﺘﻰ،ﮔﺮﭼﻪ = 5251;ﺨﺘﺼﺺ ﺍﺳﻠﺤﻪ ﺳﺎﺯﻯ. = ﺩﺭﺗﻮﻓﻴﻖ ﺷﻬﻮﺩ ﻗﺎﺋﻢ،= 5259;ﻤﻴﻦ ﺑس ﮐﻪ ﺍﮔﺮ ﻋﻠ&= #65250; ﺧﻮﺩﺷﻨﺎﺳﻰ ﺑ&#= 65198;ﺍﻯ ﺧﺪﺍ ﺷﻨﺎﺳﻰ ﺭ&= #65165; ﻧﺎﺩﻳﺪﻩ ﺑﮕﻴ&#= 65198;ﻳﻢ، ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺍ= ﺯ ﺩﺳﺖ ﺩﺍﺩه اﻳ= 5250;.ﻭ ﺩﺭ ﺍﺻﻞ ﻫﻴﭻ ﭼ= ﻴﺰﻯ ﺭﺍ ﻧﻴﺰ ﻧﺨﻮﺍ&= #65259;ﻴﻢ ﺩﺍﺷﺖ. ﮐﻪ ﭘس ﺍ= ﺯ ﻣﺮﮒ ﺑﺠﻬﻨّﻤ= 5260;ﺎﻯ ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ &= #65191;ﻮﺍﻫﻴﻢ ﺭﻓﺖ. ﻫﻨʋ= 98; ﺁﻳﻨﻪ ﺍﻣﺮﻭﺯ ﻫﺮ ﻓﺮ&= #65193; ﻭ ﺟﺎﻣﻌﻪ ﺍﺳﺖ&= #1548;ﻭﻟﻰ ﺗﮑﺎﻣﻞ ﺑﺨﺶ ﻧ&= #65268;ﺴﺖ. ﺗﻤﺪﻥ ﺭﺍﻩ ﺧﻮ&= #65193; ﺭﺍ ﻣﻴﺮﻭﺩ ﻭﻫ&= #65198; ﺍﺻﻠﺎﺣﻰ ﮐﻪ ﺩ&= #65197;ﺁﻥ ﺑﮑﻨﻴﻢ،ﮐﻤﻚ = 5169;ﺰﻭﺍﻝ ﺁﻥ ﻣﻴﺒﺎﺷﺪ. ﭘ= س ﺑﺎﻳﺪ ﻧﻮﺁﻭﺭ&#= 1740; ﻭ ﺷﻬﻮﺩ ﻣﺮﺍﺗ&= #65168; ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65197;ﺍ ﺩﺭﺧﻮﺩﺑﺠﻮﺋ= 5268;ﻢ </spa= n>ﮐﻪ ﺁﻳﻨﺪه ʋ= 98;ﺍ ﺯﻭﺩﺗﺮ ﺑﻴﺎﺑ&#= 65268;ﻢ. ﻭﺍلاّ ﻣﺎ ﻭﻧA= 204;ﻠﻬﺎﻯ ﻣﺎ ﺑﻘﻬﻘﺮﺍﻯ &= #65235;ﺼﻞ ﻧﻮعی ﺤﻘﻴﺮ ﻣ= 5268;ﺮﻭﺩ،ﻭﺑﺎﻳﺪ ﺑﻔﺮﺩﺍﻯ ﺑﻬﺘ&#= 65198; ﻭ ﺟﻬﺎﻥ ﻧﻴﺎﻣ&= #65194;ﻩ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﻴﻢ. کساﻧﻰ ﮐﻪ ﺧﺪA= 165;ﻭﻧﺪ ﻣﻴﺪﺍﻧﻨﺪ، ﭼ= 5256;ﺪ ﻫﺰﺍﺭ ﺑﺮﺍﺑﺮ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻋﻘﻞ ﻭ ﮐ= ﺮﺍﻣﺎﺕ ﻧﻮﻋﻰ ﺩﺍﺭﻧﺪ.&= #64400;ﻪ ﺑﺪﻭﻥ ﺳﺨﻦ ﮔﻔ&= #65176;ﻦ ﺑﺎﻫﻢ ﻣﮑﺎﻟﻤ&#= 65258; ﺩﺍﺭﻧﺪ ﻭﭼﻬﺎ&#= 65197; ﺑُﻌﺪﻯ ﺗﻤﺎﻡ &#= 64400;ﻬﮑﺸﺎﻥ ﺭﺍﻩ ﺷﻴﺮﻯ را &#= 65183;ﻮﻟﺎﻧﮕﺎﻩ ﺧﻮﺩ ﺩﺍﺭﻧﺪ، &#= 65261;ﺣﺘﻰ ﻣﻤﮑﻦ ﺍﺳﺖ ﺑﻴ&= #65198;ﻭﻥ ﮐﺮﻩ ﺯﻣﻴن ﺰﻧ&#= 65194;ﮔﻰ ﺩﻳﮕﺮﻯ ﺩﺍﺷت= 607; ﺒﺎﺷﻨﺪ.ﻭﺑﺎ ﻓ&= #64401;ﺮ ﻭﺧﻠّﺎﻗﻴّﺘʌ= 60;ﺎﻯ ﺑﺎﻭﺭ ﻧﮑﺮﺩن= 740; باشند، ﮐﻪ ﻧﻮ= ;ﻉ ﺑﺸﺮﻯ ﺩﺭ ﺑﺮﺍ&= #65169;ﺮ ﺁﻧﻬﺎ ﺑﺪﺗﺮ ﺍ&= #65199; ﺣﺎﻝ ﻧﻮﻉ ﻣﻴﻤ&= #65262;ﻥ ﺩﺭ ﺑﺮﺍﺑﺮ ﻧﻮ&= #65225; ﺑﺸﺮی ﺨﻮﺍﻫﻨ= 5194;ﺑﻮﺩ.<o:p></o:p> <span lang=3DFA style=3D'mso-ascii-font-f= amily: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'><o:p> </o:p></spa= n> </div> </body> </html> 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MIME-Version: 1.0 Content-Type: multipart/related; boundary="----=_NextPart_01D0F062.ECD3D030" This document is a Single File Web Page, also known as a Web Archive file. If you are seeing this message, your browser or editor doesn't support Web Archive files. Please download a browser that supports Web Archive, such as Windows® Internet Explorer®. ------=_NextPart_01D0F062.ECD3D030 Content-Location: file:///C:/6C8B8235/M_Set_05.htm Content-Transfer-Encoding: quoted-printable Content-Type: text/html; charset="windows-1252" فردوسی نیز</ti= tle>  <link rel=3DthemeData href=3D"M_Set_05_files/themedata.thmx"> <link rel=3DcolorSchemeMapping href=3D"M_Set_05_files/colorschememapping.xm= l">  <style>  </style>  </head> <body lang=3DEN-US link=3Dblue vlink=3Dpurple style=3D'tab-interval:.5in'> <div class=3DWordSection1> <span style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:major-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>M_Set_05<o:p></o:p> <span lang=3DFA dir=3DRTL style=3D'mso-ascii-font-fami= ly:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'><o:p> </o:p></spa= n> <span lang=3DFA style=3D'font-size:2= 8.0pt; line-height:150%;mso-ascii-font-family:"Times New Roman";mso-ascii-theme-fo= nt: major-bidi;mso-hansi-font-family:"Times New Roman";mso-hansi-theme-font:maj= or-bidi; mso-bidi-font-family:"Times New Roman";mso-bidi-theme-font:major-bidi; mso-bidi-language:FA'>مجموعه مقالات <s= pan lang=3DFA style=3D'font-size:28.0pt;line-height:150%;mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-language:FA'>هنر= ی<span lang=3DFA style=3D'font-size:28.0pt;line-height:150%;mso-ascii-font-family:= "Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'> <span dir=3DLTR style=3D'font-size:28.0pt;line-height:150%;mso-ascii-font-family:"Times New= Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'><o:p></o:p> <span style=3D'font-size:12.0pt;line-height:150%;font-family:"Times New Rom= an",serif; mso-ascii-theme-font:major-bidi;mso-fareast-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-theme-font:major-bidi;mso-ansi-lan= guage: EN-US;mso-fareast-language:EN-US;mso-bidi-language:FA'> <div style=3D'mso-element:para-border-div;border:none;border-bottom:solid w= indowtext 1.0pt; mso-border-bottom-alt:solid windowtext .75pt;padding:0in 0in 1.0pt 0in'> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;line-height:150%; direction:rtl;unicode-bidi:embed;border:none;mso-border-bottom-alt:solid wi= ndowtext .75pt; padding:0in;mso-padding-alt:0in 0in 1.0pt 0in'><span style=3D'mso-ascii-font-family:"Times New Roman";mso-ascii-theme-font:major= -bidi; mso-fareast-font-family:Calibri;mso-fareast-theme-font:minor-latin;mso-hans= i-font-family: "Times New Roman";mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Tim= es New Roman"; mso-bidi-theme-font:major-bidi'> <o:p></o:p></s= pan> <p class=3DMsoNormal dir=3DRTL style=3D'text-align:justify;line-height:150%; direction:rtl;unicode-bidi:embed;border:none;mso-border-bottom-alt:solid wi= ndowtext .75pt; padding:0in;mso-padding-alt:0in 0in 1.0pt 0in'>مجمو&= #1593;ه مقالات هنری <o:= p></o:p> </div> </= span><o:p></o:p> <a href=3D"#M016">م= 602;اله 16 هنر وسیله ای قهقرائی ؟</a>= <o:p></o:p> <a href=3D"#M153">م= 602;اله 153 آیا هنر نزد ایرانیان اس= 78; و بس</a><o:p></o:p> <span lang=3DFA dir=3DRTL style=3D'font-size:12.0pt;font-family:"Times New = Roman",serif; mso-ascii-theme-font:major-bidi;mso-fareast-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-theme-font:major-bidi;mso-ansi-lan= guage: EN-US;mso-fareast-language:EN-US;mso-bidi-language:FA'> <span lang=3DFA dir=3DRTL style=3D'mso-ascii-font-fami= ly:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'><o:p> </o:p></spa= n> <a name=3DM153>M153 </a> نقد هنر وهنر مند<o:= p></o:p> = 0;یا هنر نزد ایرانیان اس= 78; و بس؟<o:p></o:p> ﺑﺤث ﻫﻨ= ﺮ'ﻣﺎﻧﻨﺪ ﺑﺤث ﻫﻤﻪ ﻣﻮﺿ&#= 65262;ﻋﺎﺕ ﺍﻧﺴﺎﻧﻰ'ﻭﺩﻧ&#= 65268;ﺎﻫﺎﻯ ﺁﻳﻨﺪﻩ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺩﺭﻧﻮﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ'ﻣﺎ ﺭﺍ ﺩﺭ ﻣﻄﺎﻟﻌ&= #65166;ﺕ ﺧﻮﺩ'ﺑﻤﺮﺯﻫﺎ&#= 65263; ﮐﻤﺎﻝ ﺍﻳﻦ ﻣﻔ&= #65166;ﻫﻴﻢ'ﭼﻮﻥ ﻫﻨﺮ ﻭﻋﺸﻖ ﻭ ﻋ= ﻮﺍﻃﻒ ﻭﻋﻘﻠﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ ﻭ ﻏﻴﺮﻩ ﻣﻴﺒﺮ&= #65193;.ﮐﻪ ﺍﮔﺮ ﻧﻤﻰ ﺗﻮﺍ&= #65253; ﺍﺯ ﻣﺮﺯﻫﺎﻯ ﻣ&= #65268;ﺴّﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ'ﺩﺭ ﺍﺩﺭﺍﻙ ﻭﻓﻬﻢ &= #65261; ﺍﺣﺴﺎس ﻋﻤﻴق = 5170;ﺮﺳﺎﻧﺪ' ﻣﻴﺘﻮﺍﻥ ﺁثاA= 197; ﻭﻋﻠﺎﺋﻤﻰ ﺍﺯ &= #65153;ﻳﻨﺪﻩ ﻫﺎﻯ ﺑﺮﺗﺮ'ﻭ ﺳ= ﻄﻮﺡ ﻋﻤﻴﻖ ﺗﺮ ﻣﻔﻬ&= #65262;ﻡ ﺍﻳﻦ ﻭﺍﮊﮔﺎﻥ &= #65165;ﻟﻬﻰ ﺷﺪﻩ ﻧﻮﻉ ﺑﺸﺮ&= #65263; </spa= n>ﺭﺳﻴﺪ ﻣﺎﻧʌ= 56;ﺪ ﺍﺣﻮﺍﻝ ﻭ ﻣﺸﻬ&= #65262;ﺩﺍﺕ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺭؤﻳﺎﻫﺎ' ﻭ = ﺣﺘﻰ ﺩﺭﺗﺄﻣّﻠﺎﺕ = 5227;ﻘﻞ ﮐﻠّﻰ ﺧﻮﺩ'ﻭ ﺍ&= #65247;ﻬﺎﻣﺎﺕ </spa= n>ﻟﺪﻧّﻰ ﺍﻟ᥾= 0;ﻰ ﺭﺳﻴﺪﻩ ﺑﺂﻧﻬ&#= 65166;. ﺍﻳﻦ ﻋﻠﺎﺋﻢ ﺍ&= #65187;ﺴﺎس ﻭ ﺷﻬﻮﺩ ﺃﻧﺪﮐ&= #65264;'ﺍﺯ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺩ&#= 65197; ﻫﺮ ﺯﻣﺎﻥ ﺩﺳﺖ = ﻣﻴﺪﻫﺪ'ﺩﺭ ﻭﺍﻗﻊ ﻋﻴﻦ ﻫﻤ&= #65166;ﻥ ﺗﺼﻮﺭﺍﺕ ﻭ ﺗﺨ&= #65268;ّﻠﺎﺕ ﺻﺤﻨﻪ ﻫﺎﻯ ﺭؤ&#= 65267;ﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻧﻴﺴﺖ.&= #64400;ﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺩﺍﺭﻧﺪ .ﮔﺮﭼﻪ = ﺑﺎﺯﻫﻢ' ﺑﺎﻫﻢ ﻣﺘﻔﺎﻭ&#= 65173;'ﺩﺭ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﻭ ﻋﻘﻠﻰ ﻫﺴﺘﻨ&= #65194;. ﭘس ﺳﻤﺒﻮﻟﻬﺎ= 5263; ﺷﻬﻮﺩﻯ ﺁﻳﻨﺪ&#= 65257; ﻫﺎ ﺭﺍﺑﺮﺣﺴﺐ &= #65193;ﺭﺟﻪ ﮐﻤﺎﻟﺎﺕ</sp= an> &#= 65165;ﻧﺴﺎﻥ'ﻭﺩﺭﺟA= 258; ﺗﺰﮐﻴﻪ ﻫﺎﻯ ﻧ&= #65236;س ﺍﻣّﺎﺭﻩ'ﻭ ﺭﺳ&#= 65268;ﺪﻥ ﺑﻨﻔس ﻭﺭﻭﺍﻥ &#= 65247;ﻮّﺍﻣﻪ ﻧﻘّﺎﺩ ﺧﻮﻳﺸ= 5176;ﻦ'ﻭ ﺁﻏﺎﺯ ﮐﻤﺎﻟﺎ&#= 65173; ﻋﻘﻠﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ'ﺗﺎ ﺑﻨﻔس ﻣﻄﻤﺌﻨ= 617;ﻪ ﺩﺭ ﺷﻬﻮﺩﻫﺎﻯ &= #65255;ﻬﺎﺋﻰ ﺣﺪّ ﺃﮐثر ﺩﺭ = 5203;ﻄﺢ ﻋﻘﻞ ﺷﻬﻮﺩﻯ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭﺍﮔﺮﺑﺎﺯ@= 404;ﺸﺖ ﺑﺨﻠق ﺪﺍﺷﺘﻪ &#= 65169;ﺎﺷﻨﺪ'ﺑﺎ </spa= n>ﺷﻬﻮﺩ ﻫﻔﺘ = 5; عرﺵﺭﺣﻤﺎﻥ'ﺑA= 194;ﺗﺮﻳﻦ ﻋﻘﻠﻬﺎﻯ ﺍﻟﻬ&#= 65264; ﻣﻴﺴّﺮ ﺑﺮﺍﻯ &#= 64400;ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺩﺭ ﺷﻬﻮﺩﻫﺎﻯ &= #65227;ﻘﻠﻰ ﺩﺭﻳﺎﻓﺖ ﻣﻴﮑ&#= 65256;ﺪ.ﮐﻪ ﭼﻮﻥ ﻭﺣﻰ ﻭ ﺍﻟ= ﻬﺎﻡ ﺍﻓﮑﺎﺭﻯ ﺍﺳﺖ'&= #64400;ﻪ ﺩﺭ ﻫﻨﮕﺎﻡ ﺗﺄ&= #65251;ّﻠﺎﺕ ﺧﻮﺩ ﺑﺪﺍﻥ ﻣﻴ&= #65198;ﺳﻨﺪ ﮐﻪ ﺑﺎﺯﻫﻢ ﺑﺮ&= #65175;ﺮﻳﻦﻧﻤﻮﻧﻪ ﻫﺎ ﻭ ﻋﻠﺎﺋﻢ ﻭ= ﺳﻤﺒﻮﻟﻬﺎﺋﻰ'&= #65165;ﺯ ﺍﺣﺘﻤﺎﻟﺎﺕ ﺗ&#= 64401;ﺎﻣﻠﺎﺕ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ'ﺗﺎ ۵۵= ﻗﺮﻥ ﺩﻳﮕﺮ' ﻭ = 5187;ﺘﻰ ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ = ﺳﺎﻝ'ﺑﺮﺍﻯ <= span lang=3DAR-SA>ﻫﺮ ﮐﺎﻣﻞ ﺷA= 166;ﻫﺪ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻣ&= #65268;ﺮﺳﺪ.ﮐﻪ ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘ&#= 65264; ﻭ ﺑﺸﺮﻯ ﺍﻳﻦ ﺍ= ﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ'ﻭ ﺍﺣﻮ&#= 65165;ﻝ ﺳﻤﺒﻮﻟﻴﻚ ﺑﺮ&#= 65165;ﻯ ﺩﻳﮕﺮﺍﻥ'ﺑﺎﺯ &= #65251;ﺸﺨّﺺ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;.ﮐﻪ ﺷﺎﻳﺪ ﺃﻧﺪﮐﻰ &= #65165;ﺯ ﺍﻟﻬﺎﻣﺎﺕ ﻗﺎ&#= 65169;ﻞ ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘ&#= 1740; ﺒﺎﺷﻨﺪ. ﻭ ﺑﻘﻮ= ﻝ ﭘﻴﺎﻣﺒﺮ'ﺍﺯ ﺳ&= #65258; ﻫﺰﺍﺭ ﺣﺮﻑ ﻭﻣ&= #65220;ﻠﺒﻰ ﮐﻪ ﺍﺯ ﺧﺪﺍﻭﻧ&= #65194; ﺍﻟﻬﺎﻡ ﮔﺮﻓﺘ&#= 65258; ﺗﻨﻬﺎ ﻳﻚ ﻫﺰﺍ&= #65197; ﺁﻧﺮﺍ ﺑﺪﻳﮕﺮ&#= 65165;ﻥ'ﻭ </spa= n>ﻳﻚ ﻫﺰﺍﺭ ﺭA= 165; ﺑﺒﺮﺧﻰ ﻣﺴﺘﻌﺪ ﻭﮐﺎﻣ&#= 65246; ﺷﺪﻩ ﻣﻄﺮﺡ ﮐﺮ&= #65193;ﻩ'ﻭﻟﻰ ﻫﺮﮔﺰ ﻧﺘﻮﺍﻧ&#= 65204;ﺘﻪ ﻫﺰﺍﺭﻩ ﺳﻮﻡ ﺍ&= #65199; ﺍﻟﻬﺎﻣﺎﺕ ﺧﻮ&#= 65193;ﺭﺍ ﺑﻴﺎﻥ ﮐﻨﺪ.ﻧﻪ = ﻓﻘﻂ ﻣﺴﺘﻌﺪﻯ ﺑﺮﺍ&#= 65263; ﺁﻥ ﻧﺒﻮﺩﻩ' ﮐﻪ= ﺣﺘﻰ ﺧﻮﺩ ﭘﻴﺎﻣﺒﺮ &= #65165;ﺯ ﻟﺤﺎﻅ ﺍﺩﺑﻴﺎ&#= 65173; ﺯﺑﺎﻥ ﻋﺮﺑﻰ'ﻳ&= #65166; ﻫﺮ ﺯﺑﺎﻥ ﺩﻳﮕ&= #65198;ﻯ ﺭﺍ ﻧﺪﺍﻧﺴﺘﻪ &= #64400;ﻪ ﺑﺘﻮﺍﻧﺪ ﺍﻳﻦ &= #65165;ﻟﻬﺎﻣﺎﺕ ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﺎ&= #65247;ﻔﺎﻅ ﺑﻴﺎﻧﻰ ﻭ ﺣﮑﻤ&= #65176;ﻬﺎﻯ ﻣﮑﺘﻮﺏ ﺩﺭ ﺁﻭ&= #65197;ﺩ. ﮔﻮﺋﻰ ﺑﻌﺪﻫﺎ &= #65227;ﻠﻤﺎ ﺗﻮﺍﻧﺴﺘﻪﺍﻧ= 5194;'ﺍﻳﻦ ﺍﻓﮑﺎﺭ ﻏﻴﺮ ﻗ&= #65166;ﺑﻞ ﺑﻴﺎﻥ' ﻭﮔﺎﻫﻰ = ﻏﻴﺮﻗﺎﺑﻞ ﺗﺤﻘﻴﻖ ﻭ ﺗﺤﻘ&= #65238; ﺑﺼﻮﺭﺕ ﻓﻮﺭﻣ&#= 65262;ﻟﻬﺎﻯ ﺭﻳﺎﺿﻰ ﻭ ﻳﺎﻧ&= #65224;ﺮﻳّﺎﺕﺍﺣﺘʌ= 52;ﺎﻟﻰ'ﺩﺭﻃﺮﺡ ﻣﺎ ﺍﺣﺘﻤﺎﻟﺎ&#= 65173; ﺑﻴﺎﻥ ﮐﻨﻨﺪ ﮐ&= #65258; ﺯﻣﺎﻧﻬﺎﻯ ﺑﻌ&#= 65194;ﻯ ﺍﻳﻦ ﺭﻣﻮﺯ ﺑﻴ&= #65166;ﻧﻰ'ﻗﺎﺑﻞ ﻃﺮﺡ ﻟﻔﻈﻰ ﻭﮐ&= #65176;ﺒﻰ' ﺑﺮﺍﻯ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﺑﺎ ﻋﻘﻞ ﻧﻴﺮﻭ&= #65251;ﻨﺪﺗﺮ'ﺩﺭ ﻓﺼﻮﻝ ﺁﺧﺮ ﻧﻮ&= #65225; ﺑﺸﺮﻯ' ﮐﻪ ﺗﺎ = ۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ ﺍﺯﺳﺎﻟﻬﺎ'ﻫﻤ&#= 64381;ﻨﺎﻥ اﺩﺍﻣﻪ ﺩﺍﺭﺩ' &= #65175;ﺎﻋﻘﻞ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻏ&= #65166;ﺯ ﮔﺮﺩﺩ. ﮐﻪ ﺧﻮﺩ= ﺁﻥ ﻋﻘﻞ ﻫﺰﺍﺭﺍﻥ &= #65235;ﺼﻞ ﻧﻮﻋﻰ ﺧﺎﺹ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﺩ ﺑﺎﺍﻳﻦ &= #65251;ﻘﺪﻣﻪ ﻣﻴﺘﻮﺍﻥ ﺩﺭ ﻫ&= #65256;ﺮ ﺁﻧﭽﻪ ﮔﻔﺘﻪ ﺷ&= #65194;ﻩ'ﻳﺎ ﺍﮐﻨﻮﻥ ﮔﻔﺘﻪ &= #65251;ﻴﺸﻮﺩ ﺧﻮﺩﺭﺍ ﺩﺭ ﺗﻨ&= #65200;ﻳﻠﺎﺕ ﻣﻨﻄﻘﻰ'ﺑﻤﺮﺯ&#= 65259;ﺎﺋی اﺯ ﻣﻔﺎﻫﻴﻢ ﺳ&#= 65252;ﺒﻮﻟﻴﻚ'ﻭﻋﻠA= 166;ﺋﻢ ﺁﻥ ﻣﻔﺎﻫﻴﻢ'ﺑ&= #65198;ﺍﻯ ﺁﻳﻨﺪﻩ ﻫA= 166; ﻣﻄﺮﺡ ﮐﺮﺩ.ﮔﺮﭼﻪ ﻫﻤ&= #64381;ﻨﺎﻥ ﻧﺎﭼﻴﺰ ﻧﺴﺒﺖ &= #65169;ﺤﻘﻴﻘﺖ ﺁﻧﻬﺎﻫﺴﺘﻨﺪ.<o= :p></o:p> ﻓﺮﺍﻣﻮ= ﺵ ﻧﮑﻨﻴﻢ' ﺍﺯ ﻟﺤ= ﺎﻅ ﺃﭘﻴﺴﺘﻤﻮﻟﻮ= 4394;ﻳﻚ ﻭﻋﻠﻢ ﺍﻟﻤﻌﺮ&#= 65235;ﻪ'ﻭﺩﺭﻙ ﻣﮑﺎﻧﻴﺰﻡ ﻓﮑ&#= 65198; ﻭﺫﻫﻦ ﻭﺭﻭﺍﻥ'&= #65261; ﺗﮑﻤﻴﻞ ﻋﻠﻮﻡ &= #65235;ﻴﺰﻳﻮﻟﻮﮊﻳA= 242; ﺟﺴﻤﻰ'ﻭ ﻧﻮﺭﻭ&= #65247;ﻮﮊﻳﻚ ﻋﺼﺒﻰ'ﻭﺳﺎﻳﮑ&#= 65262;ﻟﻮﮊﻳﻚ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎ&#= 65253;'ﺍﻧﺴﺎﻥ ﭼﻘﺪﺭ ﺷﻨﻮﻧﺪ&#= 65257; ﻭﺧﻮﺍﻧﻨﺪﻩ' ﻭ&= #65169;ﺘﺪﺭﻳﺞ ﻫﺮ ﺩﻡ ﮐﻪ</= span> &#= 65175;ﻌﺎﻟﻰ ﺩﺭ ﺍﻓﮑﺎﺭ ﺩﺳ&= #65174; ﻣﻴﺪﻫﺪ' ﺳﺨﺖﺗ&= #65198; ﻭﺃﻧﺪﮐﻰ ﺑﺪﺍ&#= 65253;ﺮﺍ ﻣﻴﺮﺳﻨﺪ ﮐﻪ ﺗ&= #65212;ﻮﺭﻯ ﻤﻴﮑﻨﻨﺪ.ﭼﻪ ﺭ&= #65203;ﺪ ﮐﻪ ﺗﺼﺪﻳﻖ ﻭﺑ&= #65166;ﻭﺭ ﮐﻨﻨﺪ'ﻭﺑﺎ ﺍﻧ&= #64405;ﺸﺖ ﺷﻤﺎﺭﻯ ﻧﻴﺰ ﺗ&= #65212;ﺪﻳﻖ ﮐﺮﺩ.ﻭﺑﺨﻮﺍﻫ&#= 65256;ﺪ ﺩﺭﻋﻤﻞ ﺧﻮﺩ ﻧ&= #65268;ﺰ ﺑﺪﺍﻥﺒﭙﺮﺩﺍ= 5199;ﻧﺪ.ﻳﻌﻨﻰ ﺑﺠﺎﻯ ﺷﻨﻴﺪﻥ &= #65261; ﻓﻬﻤﻴﺪﻥ ﺑﺮﻭ&#= 65255;ﺪ'ﻭ ﺑﺒﻴﻨﻨﺪ.ﺷﺎﻳ&#= 65194; ﮐﻪ ﺧﻮﺩ ﻣﺮﺍﺗ&= #65168; ﺑﺮﺗﺮﻯ ﺍﺯ ﺁﻥ = ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻯ ﺮﺍ ﺑﺮ&#= 65165;ﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺄ&= #65197;ﻣﻐﺎﻥ ﺑﻴﺎﻭﺭﻧﺪ. ﻟﺬ&= #65165; ﺍﮐﻨﻮﻥ اﻟﻬﺎ= 5251;ﺎﺕﺭﺳﻴﺪﻩ'ﭼʌ= 62;ﻥ ﻟﻘﻤﻪﺍﻯ ﺧﺎﻡ &= #65169;ﺪﻫﺎﻥ ﻭ ﺫﻫﻦ ﺍﻧﺴﺎﻥ = ﺍﺳﺖ.ﮐﻪ ﺑﺎﻳﺪ ﺧﻮﺩ ﻧﻴ&= #65200; ﺑﺨﻮﺭﺩ ﻭﻫﻀﻢ &= #64400;ﻨﺪ'ﻭ ﻋﻤﻴﻘﺎ ﺩﺭﻳﺎ&#= 65169;ﺪ. ﻣﺎﻧﻴﺰ ﺑﺮﺣﺴ&#= 65168; ﺗﺠﺮﺑﻪ ﻧﺎﺭﺳ&#= 65166; ﻭ ﺿﻌﻒ ﺧﻮﺩ'ﻫﺮ= ﺁﻧﭽﻪ ﺩﺍﺭﻳﻢ'ﻫﻤﺮﺍ&#= 65257; ﻧﻘﻞ ﮐﻠﺎﻡ ﻣﺘ&= #65236;ﮑﺮﻳﻦ ﻋﻠﻤﻰ ﻭﻓﻠﺴﻔ&#= 65264; ﻭﺣﺘﻰ ﺗﺄﻣّﻠ= 5166;ﺕﻋﺮﻓﺎﻧﻰ ﺍﻭﻟﻴﺎﻯ اﻟﻬ= 5264;' ﺩﺭ ﺧﻠﺎﻝ ﻧﻘﻞ<= /span> </spa= n>ﻫﺮ ﺁﻧﭽﻪ ﺑA= 262;ﺩﻩ ﻭﻫﺴﺖ ﺧﻮﺩ ﻧﻴ&= #65200; ﻧﻈﺮﻯ ﺑﺪﻫﻴﻢ.&= #65261;ﺍﺯ ﻋﻘﻞ ﻭ ﺗﺠﺮﺑﻪ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﮐﻤﻚ ﮔﺮ&= #65235;ﺘﻪﺷﻮﺩ. ﮐﻪ ﻫﻤﻪ ﺍﻧﺴﺎ&= #65255;ﻬﺎ ﺑﺴﻴﺎﺭ ﺍﺯ ﺁﻧ&= #64381;ﻪ ﻣﻴﻔﻬﻤﻨﺪ ﻭﻣ&#= 65268;ﮕﻮﻳﻨﺪ ﻭ ﻣﻰ ﺑﻴﻨﻨﺪ ﻭ= ﻣﻰ ﺷﻨﻮﻧﺪ'ﻣﻴﺘﻮ&#= 65165;ﻧﻨﺪ ﺍﺣﺘﻤﺎﻟﺎ ﺩﺭ&#= 65183;ﺎﺗﻰ ﺭﺍ ﻣﻮﻓﻖ ﮔﺮﺩ&= #65255;ﺪ . ﭘس ﻣﺎ ﻧﻴﺰ ﭼﻮ= ;ﻥ ﻣﺤﻘﻘﻴﻦ ﺍﻧﺸ&#= 64405;ﺎﻫﻰ' ﺗﺰ ﻧﻮﻳﺴﻰ ﻭ ﻣ= ﺪﺭﻙ ﺁﻭﺭﻯ ﮐﺎﻓﻰ'ﻧ&= #65252;ﻰ ﺗﻮﺍﻧﻴﻢ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﻴﻢ.ﻭﻣﺴؤ= 5247;ﻴّﺖ ﺧﻮﺍﻧﻨﺪﻩ ﻭﻣ&#= 65176;ﻔﮑّﺮ ﺷﺎﻳﺴﺘﻪﺍﺳﺖ.&#= 64400;ﻪ ﺑﺎﻳﺪ ﮐﻤﻚ ﺑﺨ&= #65262;ﺩ ﻭﺳﭙس ﺑﺎﻣثا = 4; اﻳﻦ ﻧﻮﻳﺴﻨﺪ= 5257; ﮐﻨﺪ' ﮐﻪ ﺗﻌﻠﻴ= ﻤﺎﺕ ﻭﺗﮑﻤﻴﻠﺎﺕ ﻭ &= #65175;ﻮﺿﻴﺤﺎﺕ ﻭ ﺍﺿﺎﻓﺎﺗﻰ'ﮐ&= #65258; ﺑﺮﺍﻳﺸﺎﻥ ﻣﻴ&#= 65204;ّﺮ ﺍﺳﺖ ﺍﺿﺎﻓﻪ ﻧ&= #65252;ﺎﻳﻨﺪ.ﺣﺪّ ﺃﻗﻞ ﺩﺭ ﻧﺴﺨﻪ = ﺧﻮﺩﺷﺎﻥ ﺪﺭﺍﻳﻦ ﻣﻘﺎﻟ&#= 65258; ﻭ ﺍﻣثاﻝ ﺁﻥ'ﺍ&#= 65199; ﻣﻄﺎﻟﺐ ﻋﺮﻓﺎ&#= 65255;ﻰ ﻭﻳﺎﻋﻠﻤﻰ ﻭ ﻓ&= #65248;ﺴﻔﻰ ﺍﺿﺎﻓﻪﮐﻨﻢ.ﻭ</= span> </spa= n>ﺑﺮﺣﺴﺐ ﻳﺎʋ= 93;ﺩﺍﺷﺘﻬﺎﻯ ﻗﺒﻠﻰ'ﺣﺪّ ﺃﻗ&#= 65246; ﺑﻴﺴﺖ ﻭ ﭘﻨﺞ ﺳ= ﺎﻝ ﭘﻴﺶ ﺧﻮﺩ ﺍﻳﻦ = ﻣﻘﺎﻟﻪ ﺭﺍ ﺗﻨﻈﻴم کر= 83;ﻢ. ﺍﻣﻴﺪ ﺍﺳﺖ ﻭﻟ&= #65262; ﺗﺎ ﺣﺪﻭﺩﻯ اﺻ&#= 65262;ﻝ ﺍﺳﮑﻮﻟﺎﺳﺘﻴ= 5242; ﻭأﮐﺎﺩﻣﻴﻚ ﻋ= 5252;ﻞ ﮐﺮﺩﻩ ﺑﺎﺷﻢ. ﮐ= ﻪ ﺩﺭ ﻭﺍﻗﻊ ﺍﺯ ﺗ= ﻮﺍﻥ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257; ﺑﻴﺮﻭﻥ ﺍﺳﺖ.ﺑ&= #65192;ﺼﻮﺹ ﮐﺴﻰ ﮐﻪ ﺑﺠﺎﻯ = ﻳﮑﻰ ﺩﻭ ﺭﺷﺘﻪ ﺑﺨﺼ&= #65262;ﺹ ﺩﺭ ﻣﻄﺎﻟﻌﺎﺕ&#= 65261; ﺗﺄﻟﻴﻔﺎﺕ'ﺑﺨ&#= 65262;ﺍﻫﺪ ﺍﺯ ﭼﻨﺪ ﺩﻩ ﺭﺷ= ﺘﻪ ﻋﻠﻤﻰ ﺳﺮ ﺩﺭ ﺑ= ﻴﺎﻭﺭﺩ.ﮐﻪ ﻫﻤﻴﺸﻪ ﺍﺯ ﻫﺸ&= #65176;ﺎﺩ ﻭ ﺃﻧﺪﻯ ﺭﺷﺘﻪ = ﻋﻠﻤﻰ ﺻﺤﺒﺖ ﻣﻴﮑﻨﻴ&#= 65250;.ﮐﻪ ﭼﻮﻥ ﺗﮑﻤﻴﻞ ﺗ&= #65212;ﻮﺭﺍﺕ ﺧﻮﺩ ﺍﺯ ﺍﻣﻮﺭ = ﻋﺮﻓﺎﻧﻰ ﻣﻄﺎﻟﻌﻪ ﺩﻗﻴ&#= 65238; ﮐﺮﺩﻩﺍﻡ'ﻭ ﺗﻤ&= #65166;ﻡ ﻧﺘﺎﻳﺞ ﺁﻧﻬﺎ &= #65197;ﺍ ﺩﺭ ﻣﺒﺎﺣث ﻣﻄ&#= 65198;ﻭﺣﻪ ﺧﻮﺩ'ﺩﺭ ﺗﻔﺴﻴ&= #65198;ﺍﺕ ﺳﻠﻮﮐﻰ ﻭ ﻋﺮﻓ&= #65166;ﻧی ﺨﻮﻳﺶ ﻣﻴﺂﻭﺭ&#= 65249;.ﮐﻪ ﺍﻣﻴﺪﻭﺍﺭﻡ ﺧ&#= 65194;ﺍﻭﻧﺪ ﻭ ﺃﻫﻞ ﻓﻦ ﺩﺭﻫ= ﺮ ﺭﺷﺘﻪ'ﺑﺨﺼﻮﺹ &= #65259;ﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺍﺯ ﺧﻮ&= #65165;ﻧﻨﺪﮔﺎﻥ ﻭ ﺷﻨﻮﻧﺪﮔﺎﻥ &= #65165;ﻳﻦ ﺗﺤﻘﻴﻘﺎﺕ ﻋﺮ&#= 65235;ﺎﻧﻰ'ﺗﺄﻳﻴﺪ ﻭ ﻳﺎﺭﻯ ﺑﺮﺍﻯ = ﺗﮑﻤﻴﻞ ﺩﺭﺁﻳﻨﺪﻩ ﺑﮕ&#= 65268;ﺮﻳﻢ. </= span> ﻣﻮʌ= 15;ﻮﻉ ﻣﻬﻤّﻰ ﮐﻪ ﺑﺪ&#= 65165;ﻥ ﺭﺳﻴﺪﻡ'ﻭ ﺩﺭ ﺑ= ﺎﺭﻩ ﻫﻨﺮ ﺑﺨﺼﻮﺹ ﻣ&= #65268;ﺨﻮﺍﻫﻢ ﻣﻄﺮح کنم ﺍﻳʌ= 54; ﺍﺳﺖ ﮐﻪ ﮐﺴﺎﻧﻰ ﭼﻮ&= #65253; ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257;'ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ ﻧﻴﺴ&#= 65176;ﻨﺪ ﻭﻣﻴﺨﻮﺍﻫﻨﺪ' &= #65165;ﺯ ﻫﻨﺮﺻﺤﺒﺖ ﮐﻨ&#= 65256;ﺪ.ﻳﻌﻨﻰ ﻫﻨﺮ ﺭﺍ ﺍﺯ ﺩﻳ= ﺪﮔﺎﻩ ﻫﻨﺮﻯ ﺍﻧﺠﺎﻡ &= #65255;ﻤﻴﺪﻫﻨﺪ.ﮐﻪ ﻣﻦ ﻧﻴﺰ ﻣﺪﻋﻰ = ﺁﻥ ﻧﻴﺴﺘﻢ.ﻭﻟﻰ ﺍ&= #65199; ﺩﻳﺪ ﺷﺨﺼﻰ ﻭ ﺳ= ﻄﺢ ﻋﻘﻠﻰ ﻭﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ'ﻫﺮﮐﺴﻰ ﺩﺭ ﺑﺎﺭﻩ ﻫﻨﺮ = ﻓﻬﻤی ﺪﺍﺭﺩ. ﻭﻳﺎ ﺍﻃ= ﻠﺎﻋﺎﺗﻰ ﺟﻤﻊ ﺁﻭﺭﻯ ﻣﻴ&= #64401;ﻨﺪ.ﻭ ﻳﺎ ﺑﺨﻮﺍﻫﺪ ﺑ&= #65256;ﻮﺷﺘﻪﺍﻯ ﺩﺭ ﺑﺎﺭﻩ ﻫﻨﺮ = ﺑﭙﺮﺩﺍﺯﺩ' ﻭ ﻗﺒﻠﺎ ﺧﻮﺩﺭ&= #65165; ﺑﻰ ﻧﺼﻴﺐ ﺍﺯ ﺍ= ﻳﻦ ﺍﻋﺘﻘﺎﺩﺍﺕ ﺗ&#= 65192;ﺼﺼﻰ'ﻭ ﺍﺻﻄﻠﺎﺣﺎ ﺗﺨ&#= 65212;ﺺ ﻫﺎﻯ ﻋﻠﻤﻰ ﻣﻌ&= #65166;ﻑ ﻧﮑﻨﺪ. ﺗﺮﺩﻳﺪ&= #65263; ﻧﻴﺴﺖ ﮐﻪ ﻧﻮﻉ = ﺩﺭﻙ ﻫﻨﺮﻯ'ﻳﺎ ﺑﻴﺎ&= #65255;ﺎﺕ ﻫﻨﺮﻯ' ﺑﺸﺄﻥﻭ&= #65251;ﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65169;ﺴﺘﮕﻰ ﺩﺍﺭﺩ. ﻫﻤﺎﻥ ﮐ= ﻤﺎﻟﺎﺕ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ' ﺑﺨﺼﻮﺹ ﺍﺯ ﺗﻮ&= #65247;ﺪ ﺑﺸﺮﻯ ﭙﻴﺸﻴﻦ'&= #64400;ﻪ ﺻﺪﻫﺎ ﺑﺎﺭ ﺭﻭ&= #65185; ﺍﻧﺴﺎﻥ'ﺩﺭ ﻓﺼ&= #65262;ﻝ ﻣﺘﻔﺎﻭﺕ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺑﺠﻬﺎﻥ ﺁﻣﺪﻩ &= #65259;ﺮ ﺑﺎﺭ ﺑﺎ ﮐﺮﺍﻣ&= #65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮ &#= 65175;ﺎ ﺑﺴﺮﺣﺪّ ﺩﺭﻙ &#= 65251;ﺴؤﻟﺎﻧﻪ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ'= ﺑﺮﺍﻯ ﺗﮑﺎﻣﻠﺎﺕ ﻧﻴ&#= 65252;ﻪ ﺍﺭﺍﺩﻯ ﺳﻠﻮﻙ &= #65227;ﻤﻠﻰ ﺑﻨﻤﺎﻳﺪ.ﮐﻪ ﻗ&= #65170;ﻠﺎ (ﺗﮑﺎﻣﻠﺎﺕ ﺗﻤ&= #65166;ﻣﺎ ﻃﺒﻴﻌﻰ)'ﭼﻮﻥ ﺍ= ﮔﺮ ﺣﻴﻮﺍﻧﺎﺕ ﺑﻮ&#= 65193;ﻩ ﺍﺳﺖ.ﻣﺎﻧﻨﺪ ﺗ&= #65184;ﺮﺑﻪ ﻫﺎﻯ ﺧﻄﺎ ﻭ ﭘﺎ= ﺩﺍﺵ ﻳﺎ ﻣﺠﺎﺯﺍﺕ'ﮐ&= #65258; ﺑﻬﺘﺮﻳﻦ ﻭ ﺳﺎ&= #65193;ﻩ ﺗﺮﻳﻦ ﺭﺍﻩ ﺧﻮ&= #65193; ﺁﻣﻮﺯﻯ ﺍﺳﺖ.ﻭ&= #65247;ﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻣﻨﺎﺳﺐ ﺍﻧﺴﺎ&#= 65253; ﺩﺭ ﻓﺼﻮﻝ ﺁﺧﺮ = ﻧﻮﻉ </spa= n>ﺑﺸﺮﻯ' ﺗﺠﺮA= 169;ﻪ ﻭ ﺗﮑﺎﻣﻞ ﺭﺍ (ﻧ= ;ﻴﻤﻪ ﺍﺭﺍﺩﻯ) ﻣﻴﮕﻮ&= #65163;ﻴﻢ.ﭼﻮﻥ ﺳﺎﻟﻚ ﺗﻨﻬﺎ ﮐ&= #65166;ﺭﻯ ﮐﻪ ﻣﻴﮑﻨﺪ'ﻭ ﺍ= ﺯ ﭘﻴﺶ ﺧﻮﺩ ﺩﺍﺭ&= #65193;'ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﮐﺎﺭﻯ&= #65255;ﮑﺮﺩﻩ ﺑﺎﺷﺪ.ﺗﺎ ﺩﻭﭼ&= #65166;ﺭ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨ&= #65236;ﻰ ﺁﻥ ﺍﻋﻤﺎﻝ ﺍﺯ = ﻧﻈﺮ ﺍﻟﻬﻰ ﻧﺒﻮﺩﻩ &= #65169;ﺎﺷﺪ ﻭ ﻫﺮﭼﻪ ﺳﺎﻟﻚ = ﺍﻟﻬﻰ ﻫﻤﺎﻥ ﺍﺟﺮﺍﻯ &= #65193;ﺳﺘﻮﺭﺍﺕ ﭘﻴﺮﺍﻟﻬﻰ ﺑﻤ&#= 65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺩﺍﺭ&#= 65193;. ﮔﻮﺋﻰ ﺧﺪﺍﻭﻧ&#= 65194; ﻣﺨﺼﻮص ﺑﺮﺍﻯ= 5204;ﺎﻟﻚ ﺩﺭ ﭘﻴﻤﺎﻥ'ﺑﺎ = ﭼﻨﺎﻥ ﻭﻟیّ اﻟﻬﻰ ﻣA= 240;ﺮﺭ ﮐﺮﺩﻩ ﺍﺳﺖ.ﻭ ﺳ= ﺎﻟک ﻨﻴﺰ ﺍﺯ ﺧﻮﺩ ﺍ= ﺿﺎﻓﻪﺍﻯ ﻤﻴﮑﻨﺪ.ﻣﮕﺮ ﺑ&= #65166; ﺍﺟﺎﺯﻩ'ﻭ ﺩﺭ ﺣ= ﺪﻭﺩ ﻫﺮ ﻣﻮﺭﺩ ﺍﺟﺎ&= #65199;ﻩ ﺍﺯ ﭘﻴﺮ ﮐﺎﻣﻞ = ﺍﻟﻬﻰ. ﻭﻟﻰ ﺍﺣﺘﻤﺎﻟ&#= 65166; ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ'ﮐﻪ ﺍﺯ = 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺩﺭ = ﺟﻬﺎﻥﺸﺮﻭﻉ ﻣﻴﺸﻮﺩ'ﺑﺠﺎﻯ &= #65191;ﻮﻳﺸﺘﻦ ﺩﺍﺭﻯﺪﺭ ﺳﻠﻮ&#= 65241; ﺑﺸﺮﻯ'ﺗﮑﺎﻣﻞ &= #65165;ﺭﺍﺩﻯ ﺗﺮﻯ ﺩﺍﺷﺘﻪ ﺑ&= #65166;ﺷﻨﺪ.ﮐﻪ ﺣﺘﻰ ﺗﺼﻮﺭ ﺁﻥ'= ﻭ ﺣﺪﻭﺩ ﺍﺧﺘﻴﺎ&#= 65197;ﺍﺕ ﺭﺍ ﻧﺪﺍﺭﻳﻢ.ﻭ = ﻫﺮﭼﻪ ﺍﻧﻮﺍﻉ ﺑﺎﻟﺎ&#= 65175;ﺮ ﻭ ﺑﺨﺪﺍﻭﻧﺪ ﻣ&= #65220;ﻠﻖ ﺍﻟﻠﻪ'ﭘس ﺍﺯ ﺑ&= #65264; ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﺑﺸﺮﻯ'ﻭ ﺑﻰ ﻧﻬ= ﺎﻳﺖ ﺗﺠﻠّﻴﺎﺕ ﺷﻬ= 5262;ﺩﻯ'ﻭ ﺁﺯﻣﺎﻳﺸﺎﺕ ﺍ&#= 65247;ﻬﻰ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕﺑ&= #65208;ﺮﻯ'ﺟﻨﺒﻪﺍﺭ= 5165;ﺩﻯ اﻧﺴﺎﻧﻬﺎﻯ ﻓ= 5262;ق ﺒﺸﺮﻯ ﻧﻴﺰﺑﻴ&#= 65208;ﺘﺮ ﻣﻴﮕﺮﺩﺩ.ﺯﻳﺮ&#= 65165; ﻋﻘﻞ ﺑﻴﺸﺘﺮ ﻭ = ﺍﺭﺍﺩﻩ ﻭﻋﺸﻖ ﻭ ﺻﺒﻮﺭ&= #65263;'ﻭ ﺩﻳﮕﺮ ﺷﺮﺍﻳﻂ &= #65247;ﺎﺯﻡ ﺑﺮﺍﻯ ﺩﺭﻙ ﺑﻬ&= #65176;ﺮ ﻭﺑﺎﻟﺎﺗﺮ ﺭﺍ &= #65193;ﺍﺭﻧﺪ. ﮐﻪ ﻣﻴﮕﻮﺋﻴﻢ' = ﺗﻨﻬﺎ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺁﻳﻨﺪﻩ'ﺍﻓﺮﺍ&#= 65193;ﺭﺟﻌﺖ ﮐﺮﺩﻩﺑﺂﻥ ﻧﻮ&#= 65225; ﻫﻤﻴﻦ ﮐﺎﻣﻠﺎ&#= 65253; ﻧﻬﺎﺋﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐ&= #65258; ﺭﺟﻌﺖ ﺑﻬﺸﺘﻰ &= #65235;ﻮﻕ ﺑﺸﺮﻯ می ﻨﻤﺎ= 5267;ﻨﺪ ﻭﻫﺰﺍﺭﺍﻥ ﺑﺮ&#= 65165;ﺑﺮ ﻋﻘل ﻨﻮﻉ ﺑﺸﺮ&#= 65263; ﮐﻨﻮنی ﺮﺍﺩﺍA= 197;ﻧﺪ'ﻭﺑﮑﻤﺎﻝ ﻧﻬﺎئی ﻤﻴﺴّž= 5; ﺧﻮﺩ ﺧﻮﺍﻫﻨﺪﺭﺳﻴ= 5194;.ﻫﻤﺎﻥ گوﻧﻪ ﮐﻪ ﻧﻮﻉ &#= 65169;ﺸﺮﻯ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﻣﻴﻤ&= #65262;ﻥ ﺭﺍ ﺩﺍﺭﺩ'ﮐﻪ ﻣ= ﻴﻤﻮﻥ ﺩﺭ ﺻﺪ ﻣﺘﺮﻯ ﺟ= ﻨﮕل اﺳﺖ' ﻭﺍﻧﺴﺎﻥ &= #65193;ﺭ ﻓﻀﺎ ﻭ ﮐﺮﺍﺕ ﺩ= ﻳﮕﺮ ﺭﻓﺖ ﻭ ﺁﻣﺪ ﺩﺍ= ﺭﺩ. <o:p></o:p> ﭘس ﺑﻴﻨ= ﺶ ﻫﺮ ﺍﻧﺴﺎﻥ ﺩﺭ = ﺍﻣﻮﺭ ﻋﺮﻓﺎﻧﻰ ﻭ ﻣﻔ&= #65166;ﻫﻴﻢ ﺳﺒﮋﮐﺘﻴﻮ ﻏﻴ&#= 65198; ﻣﻠﻤﻮس ﭼﻮﻥ ﻫ&#= 65256;ﺮ ﻭﻋﺸﻖ ﻭﻋﻘﻞ ﻭ = ﻏﻴﺮﻩ' ﻫﻢ ﻧﻮﻳﺴﻨﺪﻩ &= #65261;ﮔﻮﻳﻨﺪﻩ'ﻭﻫ= 5250; ﺷﻨﻮﻧﺪﻩ ﻭ ﺧﻮ&= #65165;ﻧﻨﺪﻩ ﺁﻧﻬﺎ' <sp= an lang=3DAR-SA>ﺑﺮﺣﺴﺐ ﺑﻴʌ= 56;ﺶ ﻭ ﻃﺮﺯ ﺩﻳﺪﺷﺎ&= #65253; ﺍﺣﺘﻤﺎﻟﺎ ﻣﻔ&#= 65268;ﺪ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﮐ&= #65258; ﻳﮑﻰ ﻣﻮ ﻣﻴﺒﻴ&= #65256;ﺪ ﻭﻳﮑﻰ ﭘﻴﭽﺶ ﻣ&= #65262;' ﺩﻳﮕﺮﻯ ﻋﺎﻗﺒ&#= 65174; ﺍﻳﻦ ﻣﻮ ﻭ ﭘﻴﭽ= ﺶ ﻭ ﺯﻳﺒﺎﺋﻴﻬﺎ&#= 65263; ﺍﻳﻦ ﮔﻴﺴﻮﺍﻥ &= #65261; ﺣﺘﻰ ﺻﺎﺣﺐ ﺁﻧ&= #65198;ﺍ ﻣﻴﺒﻴﻨﺪ ﮐﻪ ﭘ&= #1587; ﺍﺯ ﻣﺮﮒ'ﭼﮕﻮﻧ&= #65258; ﺧﻮﺍﻫﺪ ﺷﺪ.(ﻫﻨ= ﺮ) ﺑﻴﺎﻥ ﮐﻴﻔﻴّ= 5174; ﺗﮑﻨﻴﮑﻰ'ﻳﺎ ﮐ&= #65252;ﻴّﺖ ﻋﺎﺷﻘﺎﻧﻪ ﻫﻨ&#= 65198;ﻯ'ﭼﻪ ﺭﺳﺪ ﺑﻤﺘﺨﺼﺼ&#= 65268;ﻦ ﻫﺮ= ﻓﻨّﻰ= 'ﺟﺰ ﻓﻬﻢ ﮐﻴﻔﻰ ﻭ ﺑ= ﻴﺎﻥ ﮐﻴﻔﻰ ﺩﺭ ﺍﺑﺮ&= #65165;ﺯ ﻫﻨﺮ ﺧﻮﺩ'ﺩﺭ ﺗ= ﺮﺳﻴﻢ ﻳﻚ ﺗﺎﺑﻠﻮ ﻳﺎ = ﺗﻨﻈﻴﻢ ﻳﻚ ﺁﻫﻨﮓ ﻭ ﻳﺎ= ﻣﺠﺴﻤﻪ ﺳﺎﺯ ﻭ ﺷﺎﻋﺮﻏ&= #65200;ﻟﺴﺮﺍ </spa= n>ﻭ ﻏﻴﺮﻩ'ﺑﻄA= 262;ﺭ ﮐﻴﻔﻰ ﻭﻣﻌﻨﻮ&#= 65263; ﺑﻴﺎﻥ ﻣﻴﮑﻨﻨ&#= 65194;.ﻭﻧﻪﻣﺎﺩﻯ ﻭﻣﻨﻄﻘﻰ ﻋﻠﻤ&#= 65264;' ﻭﺗﺠﺮﺑﻪ ﻫﺎﻯ &= #65235;ﻴﺰﻳﮑﻰ.ﻭ ﺩﺭ ﮐﻴﻔﻴّﺖ ﻫ&#= 65166; ﺍﺳﺖ'ﮐﻪ ﺳﻄﻮﺡ = ﻓﺮﺍﻭﺍﻥ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﻣ&= #65240;ﺎﻡ ﺗﮑﺎﻣﻞ ﺫﻫﻨﻰ &= #65261;ﻋﻘﻠﻰ ﻭ ﺭﻭﺍﻧﻰ ﺧ= ﻮﺩ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ. = ﻭﺍﺯﺩﻳﺎﺩ ﺍﻳﻦ ﺳﻄﺢ ﻓﻬﻢ = ﺩﺭﻫﻨﺮﻫﺎ 'ﭼﻪ ﺭﺳﺪ ﺑﺘﻤﺎ= ﻡ ﻣﻔﺎﻫﻴﻢ ﺫﻫﻨ&#= 65264; ﻋﺮﻓﺎﻧﻰ'ﮐﻪ ﺟ&= #65256;ﺒﻪ ﻣﻴﻨﻮﻯ ﻭ ﺍﻟﻬ&= #65264; ﺁﻥ'ﻫﻤﻴﺸﻪ ﺑﺮ&= #65175;ﺮ ﺍﺯ ﺟﻨﺒﻪ ﻫﺎﻯ = ﺫﻫﻨﻰ ﺑﻴﺸﺘﺮ ﻋﻤﻮﻣ&#= 65268;ّﺖ ﺩﺍﺭﺩ . </= span> ﻫﻨʋ= 98;ﻣﻨﺪ ﮐﻤﺘﺮ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ'ﮐﺘﻤﺎﻥ ﺍﻓﮑﺎﺭ ﺧﻮﺩﺭ&#= 65165; ﺑﻨﻤﺎﻳﺪ.ﺑﺨﺼ&#= 65262;ﺹ ﻭﻗﺘﻰ ﺷﺮﺍﻳﻂ &= #65203;ﻴﺎﺳﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ&= #65251;ﺬﻫﺒﻰ'ﺍﺟﺎﺯ= 5257; ﺑﻴﺎﻥ ﺁﺯﺍﺩ ﺑ&= #65260;ﻨﺮﻣﻨﺪ ﻣﻴﺪﻫﺪ &#= 65267;ﺎ ﺑﺰﺑﺎﻥ ﻭﺍﻓﮑ&#= 65166;ﺭﺧﻮﺩ ﻭﺍﺿﺢ ﺑﻴﺎﻥ ﮐ&= #65256;ﺪ.ﻭ ﻟﺬﺍ ﺩﺭ ﻳﻚ ﺭﺳ= ﻢ ﻧﻘﺎﺷﻰ ﻭ ﻳﺎ ﻳ= ﻚ ﺁﻫﻨﮓ ﻣﻮﺳﻴﻘ&#= 65264;'ﻭ ﻳﺎ ﻫﺮﺃثر ﻫﻨ= 5198;ﻯﺪﻳﮕﺮ'ﺑﻄﻮʋ= 97; ﺳﻤﺒﻮﻟﻴﻚ ﻣﻰ &= #64404;ﻨﺠﺎﻧﺪ.ﺁﻧﮕ= 5166;ﻩ ﻳﮑﻰ ﻣﻮ ﻣﻰ ﺑﻴ= ﻨﺪ'ﻭ ﻳﮑﻰ ﭘﻴﭽﺶ ﻣﻮ.= ﻋﺎﺷﻖ ﻫﻨﺮ وﺷﺎﻫﺪ ﺍ&#= 65251;ﻮﺭ ﻫﻨﺮﻯ'ﻧﻴﺰ ﻧﻤ&= #65264; ﺗﻮﺍﻧﻨﺪ ﮐﺘﻤ&#= 65166;ﻥ ﻃﻮﻟﺎﻧﻰ ﺩﺭ ﺁ&= #1579;اﺭ ﻫﻨﺮﻯ ﺩﺭ ﺍﺧﺘ&= #65268;ﺎﺭ ﺧﻮﺩ ﮐﻨﺪ.ﻭ ﺍﺯ= ﻣﺤﻞ ﺳﻄﺢ ﻋﻘﻞ ﻭ ﭘﺎ= ﮐﻰ ﺭﻭﺍﻥ ﺧﻮﺩ ﺍﺯ = ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫ= ﺎ ﻧﻈﺮﻯ ﻣﻴﺪﻫﺪ.&= #65261;ﻣﺎ ﺩﺭ ﺑﺮﺭﺳﻰ ﻫﺎ&= #65263; ﺧﻮﺩ' ﻫﻤﻴﺸﻪ ﺑ= ﺎ ﺍﻳﻦ ﺷﺮﺍﻳﻂ ﺫ&= #65165;ﺗﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺭ&= #65261;ﺑﺮﻭﻫﺴﺘﻴﻢ. ﭼﻪ ﺩﺭ ﮔﻔﺘﺎﺭ = ﻫﻨﺮﻯ'ﻭﻳﺎﺩﺭ ﺷﻨﻴﺪﻥ ﺍﺯ ﺁﻫ&= #65256;ﮕﻰ'ﻭ ﻳﺎ ﺗﮑﺮﺍﺭ ﺑﻴ&= #65166;ﻥ اﻣﻮﺭﻫﻨﺮﻯ ﺑ= 5198;ﺍﻯ ﺩﻳﮕﺮﺍﻥ. ﻫﻤﻪ = ﺍﻧﺴﺎﻧﻬﺎ ﺍﺣﺴﺎس ﻋﺼﺒﻰ &#= 65193;ﺍﺭﻧﺪ.ﻭﻟﻰ </spa= n>ﻫﻤﻪ ﺍﻧﺴﺎʌ= 55;ﻬﺎ ﺍﺣﺴﺎﺳﺎﺕﻋﺎ= 5219;ﻔﻰ ﻋﻤﻴﻖ ﻭ ﺍﻧﺴﺎ&= #65255;ﻰ ﭼﻪ ﺭﺳﺪ ﺑﻌﻮﺍ&= #65219;ﻒ ﺍﻟﻬﻰ ﺭﺍ ﻧﺪﺍ&= #65197;ﻧﺪ. ﮔﺮﭼﻪ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﻭﺳﺎﻟﮑ&#= 65166;ﻥ </spa= n>ﺒﺘﻌﺪﺍﺩ ﻭʌ= 47;ﺎﻳﺘﻬﺎﻯ ﺳﻠﻮﻙ ﺷﺸﮕﺎﻧ&#= 65258;'ﺑﺪﺭﺟﺎﺗﻰ ﻣﺘﻔﺎﻭﺕ'ﺍﻳﻦ &= #65165;ﺣﺴﺎﺳﺎﺕ ﻋﺎﻃﻔﻰ ﺭﺍ ﺩﺍ&= #65197;ﻧﺪ.ﭘس ﺩﺭ ﺑﻴﺎﻥﻤﺘﻔ&#= 65166;ﻭﺕ ﺩﻭ ﺃثر ﻫﻨﺮﻯ'&#= 65175;ﺎ ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﻣ&= #65220;ﺎﻟﻌﻪ ﻭ ﺷﻬﻮﺩ'ﺫﺍﺗﻰ = ﻭ ﻫﻨﺮﻯ ﻧﻴﺰ ﻣﺘ&= #65236;ﺎﻭﺕ ﻫﺴﺘﻨﺪ &#= 65267;ﮑﻰ ﻫﻨﺮ ﮐﻮﻣﻴﺪﻯ &= #65193;ﻭﺳﺖ ﺩﺍﺭﺩ'ﻭﻳﮑﻰ ﻫ&= #65256;ﺮ ﭘﺮﻭﮊﻩ ﺷﺒﻴﻪ &= #65203;ﺎﺯﻯ ﺩﺭﺳﺘﻰ ﺍﺯ ﺳﻮ&= #64394;ﻩ ﻫﺎﻯ ﺣﻘﻴﺮ.ﺟﺎ&= #65263; ﮔﻔﺘﻨﻰ ﺍﺳﺖ'ﻭ&= #65239;ﺘﻰ ﮐﻪ ﺍﻧﺴﺎﻥ ﻣﻴ&= #65192;ﻮﺍﻫﺪ ﺑﻬﻨﺮ ﺑﭙﺮﺩﺍ&#= 65199;ﺩ ﻭﺑﺪﺍﻥ ﺑﺮﺳﺪ'&= #65261;ﻳﺎ ﺑﺪﺍﻥ ﺯﺑﺎﻥ ﻫ&= #65256;ﺮﻯ ﮔﻔﺘﮕﻮﻯ ﺯﺑﺎ&#= 65255;ﻰ ﻳﺎ ﻋﻤﻞ ﻫﻨﺮﻯ = ﮐﻨﺪ' ﺑﺎﻳﺪ ﺑﻄﻮﺭ ﮐ&= #65166;ﻣﻞ ﺑﺎ ﺧﺸﻮﻉ ﻭ ﭘﺎ= ﮐﻰ ﻧﻴّﺖ ﺩﺭ ﻣﺤﺮ&#= 65165;ﺏ ﻫﻨﺮ ﻧﺰﺩﻳﻚ ﻭ = ﺗﻌﺼّﺒﺎﺕ ﻋﻘﺪﻩﺍﻯ ﻧﺪﺍ&#= 65207;ﺖ . ﻭﻳﺎ ﺩﻭﺭ ﺍﺯ ᥳ= 3;ﻧﻬﺎ ﻣﻄﺎﻟﻌﻪ ﮐﻨﺪ. = ﻭﺷﻬﻮﺩ ﻧﻤﺎﻳﺪ. ﻭﻳﺎ ﺻ= ﺤﺒﺖﺍﺯ ﻫﺴﺘﻰ ﺑﻨﻤﺎﻳ&#= 65194;. </= span> ﺗﺴʌ= 48;ﻴﻢ ﺑﻬﻨﺮ'ﻫﻤﺎﻥ ﺗ&= #65204;ﻠﻴﻢ ﺑﺂﻟﻬﻪ ﻫﺎﻯ ﻣ&= #65240;ﺪّس اﺳﺖ. ﻭ(ﻣﻮﺯﻩ) ﻫ= ;ﺎﻯ ﻣﻘﺪّس ﻗﺪﻳﻢ = 5165;ﻟﺄﻳﺎﻡ ﻳﻮﻧﺎﻥ ﺍﺳﺖ'ﮐ&= #65258; موزیوم ﮔﻔﺘﻪ= ﻣﻴﺸﻮﺩ.ﻳﺎﻫﻤ&= #65166;ﻥ ﻧﺰﺩﻳﮑﻰ ﺑﺎ ﺍ&= #65187;ﺘﺮﺍﻡ ﺑﻬﻨﺮ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺳﺎﻟﮑﺎﻥ'ﺑﺎ ﺍ&= #65261;ﻟﻴﺎﻯ ﻫﻨﺮﻣﻨﺪ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.&= #64400;ﻪ </spa= n>ﺑﻘﻮﻝ ﻓﺮﺩʌ= 61;ﺳﻰ ﺑﺮﺣﺴﺐ ﺣﮑﻤﺖ &= #65227;ﺮﻓﺎﻧﻰ ﻗﺪﻳﻢ ﺗﺮﺍﻳﺮ&#= 65165;ﻧﻰ ﻫﻨﺮ ﻧﺰﺩ ﺍﻳﺮ&= #65165;ﻧﻴﺎﻥ ﺍﺳﺖ ﻭ ﺑس . ﻳﻌﻨ= ;ﻰ ﻫﻨﺮ ﺳﻠﻮﮐﻰ ﻭ&= #65197;ﺳﻴﺪﻥ ﺑﮑﻤﺎﻟﺎﺕ ﻋﻘ&#= 65248;ﻰ'ﻭ ﻧﺎﺩﻳﺪﻩ ﻭ ﻧﻴ&= #65166;ﻣﺪﻩ ﻭ ﺍﻟﻬﻰ'ﻳﺎﻫﻤ&= #65166;ﻥ ﺳﻤﺒﻮﻟﻬﺎﻯ ﻫ&#= 65236;ﺖ ﻫﺰﺍﺭﺳﺎﻝ ﻧﻴ&#= 65166;ﻣﺪﻩ'ﮐﻪ ﺍﻣﺮﻭﺯ ﮐﺴﻰ ﻣ&= #65262;ﻓﻖ ﺷﻬﻮﺩﻯ ﺭؤﻳﺎ= 5163;ی ﺁﻧﻬﺎ ﮔﺮﺩﺩ.ﻭ&= #65165;ﻳﻥ هنر ﺑﺮﺗﺮﻯ ﻤA= 268;ﺒﺎﺷﺪ.ﻭ ﮔﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65227;ﺎﺭﻑ ﺩﺍﺷﺘﻪ ﻭ</s= pan> &#= 65193;ﺍﺭﻧﺪ.ﺑﺎﺯ ﺑﻤﻔﻬﻮﻡ ﺳﻠﻮ&#= 65241; ﻭﻋﺮﻓﺎﻥ' ﮐﻠﻤ&= #65166;ﺕ ﻓﺮﺩﻭﺳﻰ ﻭﺣﺘ&#= 65264; ﻣﻠّﺎﻯ ﺭﻭﻣﻰ &#= 65261;ﺣﺎﻓﻆ ﻭ ﺳﻌﺪﻯ ﻭ ﻋﻄّ&= #65166;ﺭ'ﻭﭼﻨﺪ ﻫﺰﺍﺭ ﺃثر ﺷﻌ= 5198;ﻯ ﻭ ﺃﺩﺑﻰ'ﮐﻪ ﺍﺯ= ﻋﺮﻓﺎﻯ ﺍﻳﺮﺍﻧﻰ ﺑﺠﺎ&#= 65263; ﻣﺎﻧﺪﻩ'ﺳﺮﺍﺳ&#= 65198; ﺑﺎﻳﺪ ﺑﺮﺩﺍﺷ&#= 65174; ﺳﻠﻮﮐﻰ ﺷﻮﺩ. ﻫ= ﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﺑﺎﻳﺪ = ﺗﻤﺎﻡ ﻗﺮﺁﻥ ﻭ ﺍﻧﺠﻴ&= #65246; ﻭﺗﻮﺭﺍﺕ ﻭﺩﻳ&#= 64405;ﺮ کتب ﻣﻘﺪّس ﻣ᥺= 8;ﺮﻭﻑ ﺑﺂﺳﻤﺎﻧﻰ' ﻭﺣ&= #65176;ﻰ ﺗﻤﺎﻡ ﺍﺣﺎﺩﻳ&#= 1579; ﭼﻨﺪ ﺻﺪ ﻫﺰﺍﺭ = ﭘﻴﺎﻣﺒﺮﺍﻥ ﻭﺍﻭﻟﻴﺎﻯ اﻟ= 5260;ﻰ ﺭﺍ' ﺗﻨﻬﺎ ﺩﺭﻣ= ﺮﺍﺗﺐ ﺳﻠﻮک ﺪﺍﻧﺴﺖ.&#= 64400;ﺎﺭﻯ ﮐﻪ ﺍﻳﻦ ﻧﻮﻳﺴ&= #65256;ﺪﻩ ﺩﺭ ﺗﻔﺴﻴﺮﺍﺕ &= #65203;ﻠﻮﮐﻰ ﺧﻮﺩ'ﺩﻭﺑﺎﺭ ﺍ&= #65199; ﻗﺮﺁﻥ'ﻭﭼﻨﺪ ﻫ&= #65200;ﺍﺭ ﺣﺪﻳث ﭘﻴﺎﻣﺒ= 5198;'ﻭ ﻳﺎ ﺗﻤﺎﻡ ﻏﺰﻟ&= #65268;ّﺎﺕ ﺣﺎﻓﻆ ﺭﺍﺑﻌﻨ&#= 65262;ﺍﻥ ﻧﻤﻮﻧﻪ' ﺑﺮﺩﺍ&= #65207;ﺖ ﺳﻠﻮﻙ ﺳﻄﺢ ﻋﻘ&= #65246; ﺧﻮﺩ ﺑﻴﺎﻥ ﺩﺍ&= #65207;ﺘﻪﺍﻡ. ﮔﺮﭼﻪ ﺑﻴﺎﻧﺎ&#= 65173; ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻧ&= #65268;ﺰ ﻣﻄﺮﺡ ﮐﺮﺩﻩﺍ&#= 65249; . ﻣﻴﺘﻮﺍﻥ ﺟﻨﺒ= ﻪ ﻫﺎﻯ ﻣﺘﻔﺎﻭﺕ&#= 65259;ﻨﺮﺭﺍ ﺍﺯ ﺩﻳﺪ ﻋﻘﻞ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﻃﺒﻘﻪ ﺑ&= #65256;ﺪﻯ ﮐﺮﺩ.ﮐﻪ ﻫﻨﺮ ﻫ= ﻔﺘﻢ ﺳﻴﻨﻤﺎ ﻭ ﻳﺎ ﺩ= ﻳﮕﺮ ﻫﻨﺮﻫﺎ' ﺭﺩﻳﻔ&= #65264; ﺑﻤﻘﺎﻣﺎﺕ ﻫﻨ&#= 65198;ﻯ ﺑﺪﻫﻴﻢ'ﮐﻪ ﺑﻴ&= #65208;ﺘﺮ ﺗﻨﻮﻉ ﺩﺍﺭﻧﺪ' = ﺗﺎ ﺩﺭﺟﺎﺕ ﻣﺘﻌﺎ&#= 65247;ﻰ ﻧﺴﺒﺖ ﺑﻬﻢ.ﻭﻟ&= #65264; ﻣﺪﻋﻰ ﻫﺴﺘﻢ'ﮐ&= #65258; ﻫﻨﺮ ﺍﻭﻝ ﻭﺁﺧ&= #65198; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﺳﺖ. ﻫﻤﺎﻥ ﻣﺤ= ﺼﻮﻝ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﮐﻪ ﻫﻤﺮﺍﻩ ﮐﻤﺎﻟ&#= 65264; ﻣﻮﺯﻳﻚ ﻋﻘﻠﻰ &= #65261; ﭘﺎﮐﻰ ﺭﻭﺍﻥ ﻭ&= #65255;ﻔﻊ ﻭ ﺧﻴﺮ ﻣﺮﺩﻡ ﻣ= ﻄﺮﺡ ﺷﺪﻩ ﻭ ﻣﻴﺸﻮﺩ = ﺣﺘﻰ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﻋ&= #65240;ﺪﻩ ﺩﺍﺭ ﺭﻭﺍﻥ'ﻫﻨ&= #65198; ﺭﺍ ﻣﻄﺎﻟﻊ ﮐﻨ&= #65194;'ﻭ ﺑﺮﺩﺍﺷﺖ ﻣﺎﺩ&#= 65263;'ﻭ ﻣﺮﺑﻮﻁ ﺑﻤﺸﮑ&#= 65246; ﺭﻭﺍﻥ ﺧﻮﺩ ﺑﺮ&= #65193;ﺍﺷﺖ ﻧﻤﺎﻳﺪ. ﺑﺎﺯ ﺍ= ﮔﺮ ﺑﻤﻘﺼﻮﺩ ﮔﻮﻳ&#= 65206; ﻭﻧﻮﻳﺴﻨﺪﻩ ﻋ&#= 65198;ﻓﺎﻧﻰ ﻧﺮﺳﺪ'ﺑﺎﺯ ﺑﺪ&= #65261;ﻥ ﻧﺼﻴﺐ ﺍﺯ ﺑﻬﺮ&= #65257; ﻫﺎﻯ ﺍﺧﻠﺎﻗﻰ &= #65261;ﺗﺮﺑﻴﺘﻰ'ﻭﺣ= 5176;ﻰ ﻋﻠﻤﻰ ﻭ ﻓﻠﺴﻔ&= #65264; ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.<= /span> ﺍﻧﺘﻘﺎﺩ ʋ= 65;ﻓﻠﺎﻃﻮﻥ ﺍﺯ ﺗﻤﺎﺷﺎﭼﻴ&#= 65166;ﻥ ﻫﻨﺮ ﺍﺳﺖ ﮐﻪ ﻧ= ﻤﻰ ﺗﻮﺍﻧﻨﺪ ﺧﻮﺩ&#= 65197;ﺍﺩﺭ ﻧﻈﺮ'ﺗﺮﻗّﻰ ﺑ&#= 65184;ﻤﺎﻝ ﻣﻄﻠﻖ'ﻳﺎ ﺣﺪّ &= #65155;ﻗﻞ ﺑﺠﻤﺎﻝ ﺑﺮﺗﺮ &= #65169;ﺪﻫﻨﺪ. ﺯﻳﺮﺍ ﺩﺭﻙ ﺑﺎ = ﺟﻬﻞ ﺗﻨﻬﺎ ﺩﺭ ﻳﻚ ﺭ= ﻭﺍﻥ ﮐﻤﺘﺮ ﺁﻟﻮﺩﻩ'&= #65261;ﻳﺎ ﺑﻴﺸﺘﺮ ﺗﺰﮐﻴ&#= 65258; ﮐﺮﺩﻩ ﺳﻠﻮﮐﻰ'&= #65261; ﺗﻘﺮّﺏ ﺟﺴﺘﻪ &#= 65169;ﺨﺪﺍﻭﻧﺪ ﺩﺭﻣﺪﺍﺭﺝ ﻫﺮ&#= 64380;ﻪ ﺑﻴﺸﺘﺮﺍﺯ ﺗﺠ&#= 65248;ّﻴﺎﺕ ﺷﻬﻮﺩﻯ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺩﺍﺭﺩ.ﮔﻮﺋﻰ ﺍ&= #65255;ﺴﺎﻥ ﮐﻢ ﺳﻮﺍﺩﻯ ﻣﺘ&= #65256;ﻰ ﺭﺍ ﺑﺨﻮﺍﻧﺪ'ﻭ = ﻳﺎ ﺑﺎﺳﻮﺍﺩﺗﺮﻯ &#= 65259;ﻤﺎﻥ ﻣﺘﻦ ﺭﺍ'ﻭ ﻳﺎ ﺩ= ;ﺍﻧﺸﻤﻨﺪﻯ ﻫﻤﺎﻥ ﻣﺘﻦ ﺭﺍ = ﺑﺨﻮﺍﻧﺪ'ﺁﻧﮕ&#= 65166;ﻩ ﺑﻬﺮﻩ ﻣثبت ﻳA= 166; ﻣﻨﻔﻰ ﺍﺯﺯباA= 253; ﻣﺘﻨی ﺒﻴﻦ ﮐﺎ&#= 65251;ﻠﺎﻥ ﻧﻴﺰ ﻣﺘﻔﺎﻭﺕ&#= 65251;ﻴﺒﺎﺷﺪ. ﻭ ﺍﻳﺮﺍﺩ ﺍﻓﻠ&= #65166;ﻃﻮﻥ ﺩﺭ ﺍﻳﻦ ﺍﺳﺖ'ﮐ= ﻪ ﭼﺮﺍ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﻭ ﺗﺰﮐﻴﻪ ﻧﻔس &= #65255;ﻤﻰ ﮐﻨﻨﺪ'ﺗﺎ ﺑﺘﻮ&= #65165;ﻧﻨﺪ ﻋﻤﻴﻖ ﺗﺮ</s= pan> &#= 65169;ﺠﻤﺎﻝ ﻭﺯﻳﺒﺎﺋﻰ'ﮐﻪ &= #65193;ﺭ ﻫﻨﺮ ﺑﻴﺸﺘﺮ ﺑ&= #65256;ﺎﻇﺮﺍﻥ ﻣﻴﺮﺳﺪ' ﺍﻳﻨﺎ&= #65253; ﻧﻴﺰ ﺑﺮﺳﻨﺪ.ﺍ&= #64404;ﺮ ﮐﻪ ﻓﻌﻠﺎ ﻧﻤﻴ&= #65176;ﻮﺍﻥ ﺑﺠﻤﺎﻝ ﻣﻄﻠﻘ&#= 65198;ﺳﻴﺪ. ﮐﻪ ﺩﺭ ﺍﻣﮑﺎﻥ = ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭ ﺍﻭﺍﺧ&= #65198; ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺩﺭﻋﺮﺵ &= #65197;ﺣﻤﺎﻧﻰ' ﭼﻪ ﺭﺳﺪ ﺩﺭ ﻧﻮ= ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﺑﺒﻌﺪ'ﺗﺮﻗﻴﺎ&#= 65173; ﮐﺎﻣﻞ ﺭﻭﺣﻰ ﺁ&= #65255;ﺎﻥ'ﺍﻋﻤﺎﻕ ﺑﻴﺸﺘﺮﻯ ﺍﺯ ﻫ&= #65256;ﺮ ﻭ ﺯﻳﺒﺎﺋﻰ'ﭼﻪ = ﺩﺭ <= span lang=3DAR-SA>ﻗﻄﻌﺎﺕ ﺳﺎʋ= 91;ﺘﻪ ﺷﺪﻩ ﻫﻨﺮﻯ'ﻭﭼ&= #65258; ﺩﺭ ﺑﻴﺎﻧﺎﺕ ﺣ&= #64401;ﻴﻤﺎﻧﻪ'ﻭﻳﺎ ﺩﺭ ﺍﻓﮑﺎﺭ ﻋﻤ&= #65268;ﻖ ﺗﺮ ﺍﻟﻬﺎﻣﻰ ﻭ = ﺍﻟﻬﻰ ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴ&#= 65194;. ﮐﻪ ﺣﺘﻰ ﮐﻤﺘﺮ = ﻣﻴﺘﻮﺍﻥ'ﻣﺎﻧ&#= 65256;ﺪ ﺁﻥ ﺳﻄﻮﺡ ﺑﺮﺗ&= #65198; ﺭﺍﺍﮐﻨﻮﻥ ﺩﺍ&#= 65207;ﺖ ﻭ ﺑﺮﺍﻯ ﻫﻤﻴﻦ = ﺍﺳﺖ'ﮐﻪ ﻣﺴﻴﺢ ﺧﺪﺍﻭﻧ&#= 65194; ﺭﺍ ﻫﻤﺎﻥ ﺠﻤﺎ&= #65245; ﻭﺯﻳﺒﺎﺋﻰ ﻣﻴ&#= 65194;ﺍﻧﺪ.ﻭﺣﺘﻰ ﻓﻴﻠﺴﻮﻓﺎﻥ ﺧ&#= 65194;ﺍ ﺭﺍ ﻫﻤﺎﻥ(ﻫﻨﺮ = ﺍﻭﻟﻴﻪ) ﻫﺴﺘﻰ ﻣﻴﺨﻮﺍ&#= 65255;ﻨﺪ'ﮐﻪ </spa= n>ﻧﻈﻢ ﺃﺑﺪﻯ A= 261;ﺗﮑﺎﻣﻞ ﻫﺴﺘﻰ ﻫﺎﻯ ﻣﺎ&= #65193;ﻯ ﻭﻣﻮﺟﻮﺩﺍﺕ ﺯ&#= 65255;ﺪﻩﭼﻮﻥ اﻧﺴﺎﻥﺮﺍ ﺑﻮ= 5183;ﻮﺩ ﺁﻭﺭﺩﻩ ﺍﺳﺖ.ﻭ&= #65267;ﺎﻣﺤﻤﺪ ﻣﻴﮕﻮﻳﺪ'ﺧﺪﺍ&#= 65261;ﻧﺪ ﺯﻳﺒﺎ ﺍﺳﺖ'ﻭﻫ&= #65198; ﺯﻳﺒﺎﺋی ﺮﺍ ﺩ&#= 65261;ﺳﺖﺩﺍﺭﺩ.ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ&#= 65191;ﺪﺍﺭﺍ ﺩﻭﺳﺖ ﺩﺍﺭند'= 5261;ﻧﻪ ﺗﺎﺑﻠﻮﻯ ﺯﻳﺒ&#= 65166;. ﮐﻪ ﺩﺭ ﺳﻄﺢ ﺑﺸ= ﺮﻯ ﺯﻳﺒﺎ ﺍﺳﺖﻭل= 740; ﻨﻪ ﺩﺭﺳﻄﻮﺡ ﺑ&= #65166;ﻟﺎﺗﺮﻯ.ﭼﻪﺭ= 5203;ﺪ سطح ﻣﻄﻠﻖ ﺧﺪA= 165;ﻭﻧﺪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺑﺎﺷﺪ ﻭ ﺍﻳﻦ ﺳ= ﺎﻟﮑﺎﻥ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ'&= #64400;ﻪ ﺧﻮﺩﺳﺎﺯﻯ ﻣﻴ&#= 64401;ﻨﺪ ﻭﺍﺯ ﺧﻮﺩ ﺧﻠﻮ&= #65209; ﻣﺸﮑﻠﺎﺕﺑﺎ ﺭ&#= 65255;ﺞ ﻭﺣﺘﻰ ﭼﻮﻥ ﺳﻨ&= #64403; ﺗﺮﺍﺷﻰ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ.ﺗﺎ ﺑﺸﮑﻞ ﻳﻚ ﺃثر &#= 65259;ﻨﺮﻯ ﻭﻣﺤﺒﻮﺏ ﺧﺪﺍ'&= #65261;ﻣﻮﺭﺩ ﺳﺘﺎﻳﺶ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺩﺭ ﻣﻰ ﺁﻭﺭﻧﺪ = ﮐﻪ ﺟﺪﺍﮔﺎﻧﻪ ﺍﺯ &= #65203;ﺘﺎﻳﺶ ﻫﺎﻯ ﻣﺮﺍﺗﺐ ﺍ&= #65247;ﻬﻰ'ﺍﺯ ﮐﻤﺎﻝ ﺳﺎﻟﮑﺎ&#= 65253; ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﺑﻴﺸﺘﺮ ﮔﻔﺘﻪ&#= 65165;ﻡ.ﮔﺎﻫﻰ ﺍﻧﺴﺎﻥ ﺗﺼﻮﺭ &= #65251;ﻴﮑﻨﺪ'ﺩﺭ ﮐﻤﺎﻝ ﺷﻬﻮﺩﻯ &= #65255;ﻬﺎﺋﻰ ﺧﻮﺩ' ﻣﺎﻧﻨﺪ ﺩ= ﻳﮕﺮ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65193;ﺭﺁﻣﺪﻩ ﺍﺳﺖ.ﻭ ﺑﻘﻮﻝ ﭘ= ﻴﺎﻣﺒﺮ'ﺍﺯ ﻣﻘﺎﻡ ﺣﻴﻮﺍﻧ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻤ&= #65240;ﺎﻡ ﻓﺮﺷﺘﻪ ﮔﻮﻧﻪ &= #65261;ﮐﺮﺍﻣﺎﺕ ﺍﻟﻬﻰ ﭼﻮﻥ ﮐﺮ&= #65261;ﺑﻴﺎﻥ ﻭﻣﻘﺮﺑﺎﻥ ﺩﺭ&#= 65153;ﻣﺪﻩ'ﮐﻪ ﻧﻤﺎﻳﻨﺪﮔﻰ ﺧ&#= 65194;ﺍﻭﻧﺪﺭﺍ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﺩﺍﺭﺩ.ﻭ ﻫ= ﺮﻳﻚ ﭘﻴﺎﻣﺒﺮ ﺩﻳن= 740; ﺴﻠﻮﮐﻰ ﻭ ﻣﺴﺘ&= #65240;ﻞ ﻭﺯﻧﺪﻩﺍﻯﻫﺴ= 5176;ﻨﺪ. ﮔﺮﭼﻪ ʌ= 59;ﺮﭼﻪ ﺃﻧﺒﻴﺎﻯﻮﺍﺑ= 5204;ﺘﻪ ﺑﻤﻠﮑﻮﺕ'ﮐﻪ ﺩ&= #65197; ﺷﺶ ﭘﻴﺎﻣﺒﺮ ﺍ&= #65261;ﻟﻰ ﺍﻟﻌﺰﻡ ﮐﺎﺷﻔ&#= 65166;ﻥ ﻗﺮّﻩﻫﺎﻯ ﺷﻬ= 5262;ﺩﻯ بویژه ﺩﺭ (ﮐﻴʋ= 66;ﻥﺧﻮﺭّﻩ) ﻣﻮﺭﺩ ﺁﺭﺯﻭﻯ &= #64404;ﺬﺷﺘﮕﺎﻥ ﺍﻟﻬﻰ ﺷﺪﻩ ﺑﻮ&= #65193;ﻩﺍﻧﺪ. ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺧ&= #65262;ﺩﺭﺍ ﺑﻬﻤﺎﻥ ﺩﺭﺟﺎ&#= 65173; ﺷﻬﻮﺩﻯ ﻣﻴﺮﺳ&#= 65166;ﻧﻨﺪ. </= span> ﻫﺮ A= 165;ﻧﺴﺎﻧﻰ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺮ&#= 65187;ﺴﺐ ﺳﻄﺢ ﻋﻘﻞ ﻭﺫﻭ&= #65237; ﻭ ﺗﺨﺼﺺ ﻭ ﺗﺠﺮ= ﺑﻪ ﻫﻨﺮﻯ ﺧﻮﺩ'ﮐﻪ = ﺍﺯ ﻫﻨﺮﻯ ﻣﻠ= ;ﺎﺣﻈﻪ ﮐﻨﺪ' ﻭﺍﺯﺟﻤﺎ&= #65245; ﺁﻥ ﺻﺤﺒﺖ ﻧﻤﺎ&= #65267;ﺪ' ﭘس ﺑﺮﺍﻯ ﺩﺭﻙ &= #65169;ﺠﻤﺎﻝ ﻋﻤﻴﻖ ﺗﺮ'ﮐﻪ ﻣ= ﻌﻤﻮﻟﺎ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻋ&#= 65166;ﻟﻰ' ﺩﺭ ﻣﺸﺎﻫﺪﻩ ﻳ&= #65242; ﺃثر ﻫﻨﺮﻯ ﺩﺭ &#= 65251;ﻰ ﻳﺎﺑﺪ'ﺑﺎﻳﺪ ﭘ&= #1587; ﺍﺯ ﺗﺤﺼﻴﻞ ﻋﻠ&= #65252;ی ﺁﻥ ﺟﻨﺒﻪﻫﺎﻯ &= #65259;ﻨﺮ'ﻭﺑﺎﺗﺰﮐ= 5268;ﻪ ﻧﻔس ﺳﻠﻮﻙ ﺑﺎ&#= 65207;ﺪ. ﮐﻪ ﺣﺘﻰ ﺗﺠﺎﺭ&= #65167; ﻋﻠﻤﻰ ﺻﺪ ﺩﺭﺻ&= #65194; ﺗﺎﺑﻊ ﺫﻭﻕ ﻫﻨ&= #65198;ﻯ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺍﻓﻠﺎﻃﻮﻥ ﺣﮑ&#= 65268;ﻢ ﺍﻟﻬﻰ ﻭﻓﻴﻠﺳ&#= 65262;ﻑ ﻣﺘﺎﻓﻴﺰﻳﻚ ﻭ &= #65165;ﺳﺘﺎﺩ ﺍﺻﻮﻝ ﻋﻘﻠﻰ ﺍ&= #65197;ﺳﻄﻮ'ﮐﻪ ﭘﺪﺭ ﻋﻠﻮﻡ ﻭ ﺍ= ﺧﻠﺎﻕ ﻭﻣﻨﻄﻖ ﻭﻣﻌﻠ&#= 1617;ﻢ ﺍﻭﻝ ﻧﻮﻉ ﺑﺸﺮ&= #65263;ﻮﺑﻨﺎ ﺣﻖ ﻋﻨﻮﺍﻥ ﮔﺮ&= #65235;ﺘﻪ'ﻗﺎﺑﻞ ﺗﺄﻣّﻞ ﺗﺎﺭﻳ= 5192;ﻰ ﻣﺎ'ﺍﺯ ﺍﺻﻮﻝ ﻫ= ﻨﺮﻯ ﻭ ﺳﻠﻮﻙ ﻭ ﻋﻠﻤ= ﻰ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ&#= 65207;ﺪ.ﺍﻓﻠﺎﻃﻮﻥ ﻣﻴﮕﻮﻳﻨﺪ' ﺁﻧ&= #65166;ﻥ ﻋﺎﺷﻘﺎﻥ ﺍﻭﻫ&#= 65166;ﻡ ﻫﺴﺘﻨﺪ ﮐﻪ ﺳﺎ&= #65191;ﺘﻪ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5153;ﻧﻬﺎ' ﻭ ﺳﻤﭙﺎﺗﻰ ﻋﻘ&= #65194;ﻩ ﻫﺎﻳﺸﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﺩﺭ ﺗﻤﺎﻡ ﻣﻈﺎ&= #65259;ﺮ ﺣﻴﺎﺕ ﻭ ﺍﺧﻠﺎ&= #65237; ﻭ ﻋﻘﺎﻳﺪ ﻭ ﺭﻓ= ﺘﺎﺭﻫﺎﻯ ﺁﻧﺎﻥ' ﺳﻴﺎﺳﺖ = ﺧﺎﺹ ﺷﺨﺼﻰ ﺭﺍ ﺑﻨﺎ&= #65249; ﺍﺻﻮﻝ ﻋﻘﺎﻳﺪ &= #65191;ﻮﺩ ﺩﻧﺒﺎﻝ ﻣﻴﮑﻨ&#= 65256;ﺪ .اﻳﻨﺎﻥ ﺩﺭ ﻭﺍ&= #65239;ﻊ ﻃﺮﻓﺪﺍﺭ ﻇﻦّ &#= 65261;ﺗﺼﻮّﺭﺍﺕ ﺧﻮﺩ ﺳﺎﺧﺘﻪ ﻭ = ﻧﺎﺩﺭﺳﺖ ﺧﻮﻳﺶ ﻫﺴﺘﻨﺪ.&= #65187;ﺘﻰ ﺍﮔﺮ ﺍﺗّﻔﺎﻗ= 5166; ﻳﻚ ﻣﻮﺭﺩ ﺩﺭﺳ&= #65174; ﮔﻔﺘﻪ ﺑﺎﺷﻨﺪ' = ﮐﻪ ﺑﻌﺪﺍ ﺑﻨﺎﺩﺭ&#= 65203;ﺘﻰ ﺗﺒﺪﻳﻞ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﻭ ﺍﺯ ﻫﺪﻑ ﺍﻟﻬ= ﻰ ﻭﺩﺭ ﺗﮑﺎﻣﻞ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺩﻭﺭ ﻣﻴ&= #65170;ﺎﺷﻨﺪ.ﺑﺮﺧﻠ= 5166;ﻑ ﺍﻳﻦ ﻋﺎﺷﻘﺎﻥ &= #65261;ﻫﻤﻰ'ﻭ ﻓﻠﺎﺳﻔﻪ ﻧﻈﺮ&#= 65267;ﻪ ﭘﺮﺩﺍﺯ ﺑﺎﺯ ﻓ&= #65248;ﺎﺳﻔﻪ ﻋﺮﻓﺎﻧﻰ ﻫﺴﺘ&#= 65256;ﺪ'ﮐﻪ ﻋﺎﺷﻖ ﺣﮑﻤﺘﻰ &= #65165;ﻟﻬﻰ ﻭﻟﺪﻧّﻯﺮﺳﻴA= 194;.ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ'&= #65251;ﺮﺑﻮﻁ ﺑﺴﻄﺢ ﺷﻬﻮﺩﻯ &= #65261;ﺳﻄﺢ ﺗﮑﺎﻣﻞ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ ﺯﻳﺮ&#= 65165; ﺍﻳﺸﺎﻥ ﻃﺮﻓﺪ&#= 65165;ﺭ ﺯﻳﺒﺎﺋﻰ ﻭﺟﻤ&#= 65166;ﻝ ﻣﻄﻠﻖ ﺍﻟﻬﻰ ﻫ&= #65204;ﺘﻨﺪ.ﮐﻪ ﺍﮔﺮ ﺩﺭ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ح اﻟﻘﺪس ﻣﻴﺮﺳA= 256;ﺪ'ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﻨﻮﺭ ﺗﺠﻠّﻰ &#= 65197;ﺏّ ﺭﺣﻤﺎﻥ ﻣﻴﺮﺳ&#= 65256;ﺪ. ﻭ ﺍﻟﺒﺘﻪ ﺗﺎ ﺍ= ﻟﻠﻪ ﻧﻮﺭ ﺍﻟﺄﻧﻮﺍ&#= 65197;' ﺑﻰ ﻧﻬﺎﻳﺖ ﺗﺠ&= #65248;ّﻴﺎﺕ ﻭﺍﺭﺑﺎﺏ ﻧﻮع &#= 65170;ﺮﺗﺮﺩﺭ ﭘﻴﺶ ﻫﺴﺘﻨﺪ.ﭘ&= #1587; ﺑﺮﺍﻯ ﻋﺸﻖ ﺃﺑ&= #65194;ﻯ ﻣﻴﮑﻮﺷﻨﺪ.ﻭﺍ&#= 64400;ﻨﻮﻥ عشق ﻧﻮﻉ ﺑﺸﺮA= 263; ﺧﺪﺍﻭﻧﺪ.ﺑﺮﺍ&#= 65263; غیر ﺳﺎﻟﮑﺎﻥ A= 169;ﺨﺼﻮﺹ ﻗﺸﺮﻳّﻮﻥ ﻣﺬ= 5259;ﺒﻰ'ﺣﺘﻰ ﻋﺸﻖ ﺣﻴﻮﺍﻧﻰ &= #65261;ﻗﻬﻘﺮﺍﺋﻰ ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺧ&= #65262;ﺩﺭﺍ ﻃﺎﻟﺐ ﻫﺴﺘﻨﺪ'&= #64400;ﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65255;ﻤﻴﮑﻨﻨﺪ.ﺍﻟ= 5170;ﺘﻪ ﻫﻴﭻ ﺍﻧﺴﺎﻧﻰ &= #65169;ﺠﻤﺎﻝ ﻣﻄﻠﻖ ﺁﺭﺯﻭﺋ&#= 65264; ﺍﻓﻠﺎﻃﻮﻥ ﻧﻤ&#= 65268;ﺮﺳﺪ'ﮐﻪ ﺧﻮﺩ ﺍﻭ ﻫﻢ ﻧﺮ= ﺳﻴﺪﻩ.ﺯﻳﺮ ﺍﻓﻠﺎﻃﻮﻥ ﺗﺎ&#= 65197;ﻳﺨﻰ ﺑﻄﺮﻳﻘﺖ ﺯﺭﺩ&#= 65207;ﺖ ﺑﻨﻮﺭ ﺍﻳﻠﻴﺎ&#= 65263; ﻣﺮﺗﻀﻮﻯ'ﮐﻴﺎ&#= 65253; ﺧﻮﺭّﻩ ﺧﻮﺩ ﺭ&#= 65203;ﻴﺪ. ﺗﺎ ﮐﻪ ﻣﺴﻴﺢ ﺗ= ﻮﺍﻧﺴﺖ ﺑﻨﻮﺭ ﻣﺼﻄﻔﻮ&#= 65263;'ﻭﺣﺘﻰ ﻣﺤﻤﺪ ﺑﻨ= ;ﻮﺭ ﺭﻭح اﻟﻘﺪس ﺭA= 203;ﻴﺪ' ﮐﻪ ﻣﻬﺪﻯ ﻣﻮﻋ&= #65262;ﺩ ﻧﻴﺰ ﺩﺭ۵۵<= span dir=3DLTR> = 5239;ﺮﻥ ﺩﻳﮕﺮ ﺑﻨﻮﺭ ﺭ&= #65167;ّ ﺭﺣﻤﺎﻥ ﻣﻴﺮﺳ&#= 65194; .<o:p></o:p></= p> ﺯﻳﺒﺎﺋﻰ ﻫﺎﻯ ﻇﺎﻫﺮﻯ ﺻ&= #65262;ﺭﺕ'ﻭﺣﺘﻰ ﻧﻮﻉ ﺍﺧﻠﺎﻕ ﻭ = ﺗﻤﺪﻥ' ﻭ ﺩﺭﺟﻪ ﻋﻘﻞ ﻭ= ﺻﻔﺎﺕ ﺣﻴﺎﺗﻰ ﺍﻧﺴﺎ&#= 65253;'ﭼﻮﻥ ﻋﺸﻖ ﻭ ﺻﺒﺮ ﻭ ﺍ= ;ﺭﺍﺩﻩ ﻭ ﻏﻴﺮﻩ'ﺗﺎﺑﻊ = ﺻﻮﺭﺕ ﻧﻮﻋﻰ' ﻭﺣﺘﻰ ﺗ= ﺎﺑﻊ ﻓﻀﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻫ&= #65198; ﻓﺮﺩﻯ ﺍﻧﺴﺎﻧ&#= 65264;'ﺧﻮﺩ ﻓﺼل ﻨﻮ&#= 65227;ﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #64400;ﻪ ﺧﺪﺍﻭﻧﺪ ﺩﻭ ﻧ&= #65236;ﺮ ﻳﺎ ﺩﻭﭼﻴﺰﻯﺮ&#= 65165; ﻣﻄﻠﻘﺎ ﻣﺎﻧﻨ&#= 65194; ﻫﻢ ﻧﻴﺎﻓﺮﻳﺪ&#= 65257; ﺍﺳﺖ.ﮐﻪ ﻫﺮﮐس &= #65193;ﺭ ﻣﻘﺎﻡ ﻭﻧﻮﻉ ﺗ&= #64401;ﺎﻣﻠﻰ ﺩﺭﺳﻄﺢ ﮐﻨﻮﻧ&#= 65264; ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﺗ= ﺎﺯﻩ ﺯﻳﺒﺎﺋﻰ ﺳﻮﮊ&#= 65257; ﻏﻴﺮ ﺍﺯ ﺍﺣﺴﺎ&= #1587; ﻭ ﺑﻴﺎﻥ ﮐﻨﻨﺪ&= #65257; ﺍﻳﻦ ﺳﻮﮊﻩ ﺯﻳ&= #65170;ﺎ ﻣﻴﺮﺳﻨﺪ ﻫﺮﮐ&#= 1587; ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﻭ&= #65251;ﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﺧﻮﺩ &= #65165;ﺣﺴﺎس ﺯﻳﺒﺎﺋﻰ ﺩﺍﺭ&#= 65193; . ﻭ ﺍﺻﻄﻠﺎﺣﺎ ﮐ= ;ﻠﺎﻍ ﻧﻴﺰ ﺟﻮﺟﻪ ﺧﻮ&= #65193;ﺭﺍ ﺯﻳﺒﺎ ﺗﺮﻳﻦ ﻣ&= #65268;ﺪﺍﻧﺪ. ﺩﺭ ﺯﻧﺪﮔﻰ ﺍﺷ&= #65268;اء ﺯﻳﺒﺎﺋﻰ ﺍﺳﺘ&#= 65166;ﺗﻴﮑﻰ ﻫﺴﺖ.ﮐﻪ ﻫﺮﻳﻚ = ﺍﺯ ﮐﺎﺷﻔﺎﻥ ﻳﻚ ﺩ&= #65197;ﺟﻪ ﺫﻭﻕ ﻭ ﺯﻳﺒﺎﺋ&= #65264; ﺻﻔﺎﺗﻰ ﺩﺭ ﻣﺎ = ﻣﻴﻴﺎﺑﺪ. ﺯﻳﺒﺎﺋﻰ ﻫﺎﻯ &= #65251;ﺎﺩﻯ ﻭ ﻫﺪﻑ ﻭﺯﻳﺒﺎ&= #65163;ﻰ ﻫﺎﻯ ﻣﻌﻨﻮﻯ ﻭ&= #65207;ﻌﺮﻯ ﻭ ﺃﺩﺑﻰ'ﻭ ﺯﻳﺒ= ﺎﺋﻰ ﺭﺍهﻫﺎﻯ ﺭﻭﺍ= 5255;ﻰ ﻭ ﺍﺧﻠﺎﻕ ﻭ ﺻﻔ= ﺎﺕ ﺣﻴﺎﺗﻰ ﺗﺎ ﺑﺮ&= #65203;ﺪ ﺑﺰﻳﺒﺎﺋﻰ ﻫﺎ&#= 65263; ﺷﻬﻮﺩﻯ ﻣﺮﺍﺗ&#= 65168; ﻫﻔﺘﮕﺎﻧﻪ ﺍﻟ&#= 65260;ﻰ'ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎﻥﻮﻟﺎ= 5267;ﺖ.ﮐﻪﻫﺮ ﺷﻬﻮﺩﻯ ﺟﻬﺎﻧ&#= 65264; ﺗﻔﺎﻭﺕ ﺑﺎ ﺯﻳ&= #65170;ﺎئی ﻤﻘﺎﻡ ﺑﻌﺪﻯ ﻳ&= #65166; ﻗﺒﻠﻰ ﺩﺍﺭﺩ.ﺍ&= #65267;ﻦ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻞ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻧ&#= 65264; ﺑﺨﺼﻮﺹ ﺳﺎﻟﻚ &= #65165;ﺳﺖ'ﮐﻪ ﺧﻮﺩﺭﺍ ﺩﺭ ﻣﻘ&= #65166;ﻡ ﻋﻘلی ﻮ ﺫﻭﻗﻰ &#= 65261;ﺭﻭﺍﻧﻰ ﺑﺎﻟﺎ ﻣﻴﺒﺮﺩ.&= #64400;ﻪ ﺯﻳﺒﺎﺋﻰ ﻫﺎﻯ &= #65169;ﺮﺗﺮ ﺑﻌﺪﻯ ﺭﺍ ﻣﻴﻴ&= #65166;ﺑﺪ. ﻭﻫﺮﮔﺰ ﺯﻳﺒﺎ&#= 65163;ﻰ ﻫﺎﻯ ﻗﺒﻠﻰ ﮐﻪ = ﺩﺍﺷﺘﻪﺍﺳﺖ ﻧﻤﻰ ﺑﻴﻨﺪ= ;. ﮔﺮﭼﻪ ﻫﺮ ﻧﻮﻉ ﺯﻳﺒﺎ&= #65163;ﻰ'ﻣﺸﺘﺮﻳﺎﻥ ﻭﻋﺎﺷﻘﺎﻥ ﻃﺎ&#= 65247;ﺐ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #64400;ﻪ ﺍﮔﺮ ﺗﻌﺎﻟﻰ ﺫ&= #65261;ﻗﻰ ﻭﻫﻨﺮﻯ ﻭﺯﻳﺒ&#= 65166;ﺋﻰ ﺷﻨﺎﺳی ﻨﺪﺍﺷ= 5176;ﻪ ﻗﻄﻌﺎ ﺑﺎﺷﻨﺪ' = ﺍﺯ ﻫم اﮐﻨﻮﻥ ﺫﻭ= 5237; ﺧﻮﺩﺭﺍ ﺗﻀﻌﻴ&#= 65234; ﮐﺮﺩﻩ' ﺗﺎ ﺩﺭ ﻭ= ;ﻗﺘی که ﻣﻌﺎﺩﻝ ﻳﻚ &#= 65255;ﺴﺦ ﺑﺪﺗﺮﺑﺸﺮﻯ ﻭ &= #65267;ﺎ ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ &= #65195;ﻭﻕ ﻭ ﻋﻘﻞ ﻣﻴﻴﺎﺑ&= #65194;. ﺁﻧﮕﺎﻩ ﺭﺏّ ﺍ&#= 65247;ﻨﻮﻉ ﻫﺮ ﺣﻴﻮﺍﻧﻰ' ﺑ= ﺮﺍﻯ ﺍﻓﺮﺍﺩ ﻧﻮﻉ ﺧ&= #65262;ﺩ ﺯﻳﺒﺎﺗﺮﻳﻦ ﺍ&#= 65203;ﺖ. </= span> ﻣﻮʌ= 15;ﻮﻉ ﺟﻤﺎﻝ ﻭ ﺯﻳﺒﺎ&= #65163;ﻰ ﻭﻣﺤﺮﻙ ﻫﻨﺮﻯ &= #65261; ﺫﻭﻗی ﺪﺭ ﻫﺮ ﺳ&= #65262;ﮊﻩ'ﻭﺍﻗﻌﻴّA= 174; ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #65261; ﺿﻤﻨﺎ ﺑﺴﺘﻪ ﺑ&= #65194;ﺭﺟﻪ ﺍﺣﺴﺎس ﻭ ﺫﻭﻕ &= #65261; ﻋﻘﻞ ﻧﺎﻇﺮﺍﻥ' = ﮐﻪ ﺍﺭﺯﻳﺎﺑﻰ ﺟﻤ&#= 65166;ﻝ ﺁﻧﻬﺎ ﻣﻴﮑﻨﺪ.&= #65193;ﺭﺣﺎﻟﻴﮑﻪ ﺩﺭﻫﺴﺘﻰ ﭼﻴﺰ&#= 65263; ﺯﺷﺖ ﻧﻴﺴﺖ'ﮐﻪ = ﻧﺴﺒﺖ ﺑﺰﻳﺒﺎﺋﻰ ﺑﺎ&#= 65247;ﺎﺗﺮ ﺯﺷﺖ ﺍﺳﺖ . ﻭﻫﺮ= ; ﭼﻴﺰﻯ ﺩﺭﻣﻘﺎﻡ ﻧﻮﻋ&#= 65264; ﻭﻭﺟﻮﺩﻯ ﺧﻮﺩ &= #65199;ﻳﺒﺎ ﺍﺳﺖ.ﻭ ﺣﺘﻰ ﺩﺭ= ﻫﺴﺘﻰ ﺷﺮﺍﺭﺗﻰ ﻧﻴﺴ&#= 65174;'ﻣﮕﺮ ﻧﺴﺒﺖ ﺑﺨﻴﺮ ﻭ&= #65199;ﻳﺒﺎﺋﻰ ﺑﺮﺗﺮ ﺍﺯ ﺧﻮﺩ = ﺩﺭ ﻣﻘﺎﻡ ﺯﺷﺖ' ﻫﻤ= ﻪ ﭼﻴﺰ ﺯﻳﺒﺎ ﺩﺭ = ﺳﻄﺢ ﻋﻘﻞ ﻭ ﺍﺯ ﻧﻈﺮ= ﻧﺎﻇﺮ ﺧﻮﺩ ﺯﻳﺒﺎ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻫﺮ ﭼﻴﺰﻯ ﺩﺭ ﻫﺴﺘ&= #65264;'ﮐﻪ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65261; ﺷﺎﻫﮑﺎﺭﻯ ﺍﺯ &= #65191;ﺪﺍﻭﻧﺪ'ﺩﺭ ﺳﻄح ﻮﻣﻘﺎﻡ ﻧ&#= 65262;ﻋﻰ ﻭ ﻭﺟﻮﺩﻯ ﺧﻮﺩ = ﺑﺎﺷﺪ'ﺍﺯ ﻣﻮﺟﻮﺩﺍﺕ ﺗﺤ&#= 65174; ﺃﺗﻤﻰ ﻳﺎ ﺃﺗﻤ&= #65264;'ﺗﺎ ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧ&#= 65194;ﻩ ﮔﻴﺎﻫﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ' ﻭ ﻓﺮﺍﻭﺍﻥ ﻓﺼ&= #65262;ﻝ ﻧﻮﻉ ﺑﺸﺮﻯ.ﭼﻪ = ﺭﺳﺪ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻧﻴﺎﻣﺪﻩ ﺩﺭ ﺍ&= #65255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ.ﻭ ﻳ= ﺎ ﺩﺭ ﻣﻮﺟﻮﺩﺍﺕ &= #65251;ﻄﻠﻖ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ. ﮐﻪ ﺁﻧﻬﺎ ﺭﺍ ﺑ= ﻄﻮﺭ ﮐﻠّﻰ'ﻓﺮﺷﺘﻪ &#= 65261; ﺗﺠﻠّﻴﺎﺕ ﺑﺮ= 5175;ﺮ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﺃﻫﻮﺭﻣﺰﺩﺍ ﻣ&#= 65268;ﺪﺍﻧﻴﻢ. ﺩﺭﻫﺴﺘﻰ ﮐﺴﻰ &= #65183;ﺰ ﺧﺪﺍﻭﻧﺪ ﻧﻴﺴ&#= 65174;.ﺁﻧﭽﻪ ﻫﺴﺖ ﺗﺠﻠّﻴﺎ= 5173; </spa= n>ﺻﻔﺎﺗﻰ ﻭ ﻧA= 262;ﻋﻰ ﻭ ﺩﺭﺟﺎﺕ ﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺣﻰ ﺍﺳﺖ ﮐﻪ = ﻣﻮﺟﻮﺩ می ﺒﺎﺷﺪ.ﻫﻤﺎ= 5253; ﺗﺠﻠّﻰ ﮐﻪﺩﺭ &#= 65191;ﻮﺩﻣﺎ ﻫﺴﺖ.ﺣﺘﻰ ﺍﮔﺮ&= #65165;ﻧﺴﺎﻥ ﺷﺮﻭﺭﻯ ﺑﺎﺷﻴ&#= 65250;.ﻣﻨﺘﻬﺎ ﺩﺭ ﻣﻘﺎﻡ ﺗﺠﻠ&= #1617;ﻰ ﮐﻤﺘﺮ ﺍﺯ ﺗﺠﺴ&= #1617;ﻢ ﻭ ﺗﺠﻠّﻰ ﺻﻔﺎ&#= 65175;ﻰ ﺍﺯ ﺧﺪﺍﻭﻧﺪ می ﺒﺎﺷﺪ.</sp= an> &#= 65193;ﺭﻙ ﺯﻳﺒﺎﺋﻰ ﻭ ﻫﻨ&= #65198;'ﺃﻣﺮﻯ ﻣﺤﺴﻮس ﺁﺑﮋﮐ= 5176;ﻴﻮ ﻭ ﺍﻧﺘﺰﺍﻋﻰ ﻣ&= #65268;ﺒﺎﺷﺪ ﻭﻟﻰ ﭘس ﺍﺯﺩﺭ&#= 65241; ﻋﺼﺒﻰ ﺍﻣﻮﺭ ﺧ&= #65166;ﺭﺝ'ﺗﺒﺪﻳﻞ ﺑﺎﻋﻤﺎﻝ ﺫﻫﻨ&#= 65264; ﻭ ﺍﻧﺘﺰﺍﻋﻰ ﻣ&= #65268;ﺸﻮﺩ.ﮐﻪ ﺟﻤﻌﺎ ﻭ ﺣﺎﺻﻞ = ﺁﻧﺮﺍ ﻣﺎ ﺫﻭﻕ ﻭ ﻋﻘﻞ= ﻭﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺷﺨﺺ ﻣﻴ&= #65194;ﺍﻧﻴﻢ.ﭘس ﻣﺎ ﺑﺎ ﺭﺷﺘﻪﻫ&= #65166;ﻯ ﺟﻤﺎﻝ ﺷﻨﺎﺳﻰ &= #65165;ﺯ ﻧﻮﻉ ﻣﺎﺩﻯ'ﭼﻮ&= #65253; ﻫﻨﺮ ﻧﻘﺎﺷﻰ ﻭ = ﻣﻮﺳﻴﻘﻰ ﻭ ﻣﺠﺴﻤﻪ ﺳﺎﺯ = ﻫﺴﺘﻴﻢ.ﻭ ﺑﺎ ﺟﻤﺎﻝ ﺷﻨﺎ&= #65203;ﻰ ﻣﻠﮑﻮﺗﻰ ﻣﻌﻨ&#= 65262;ﻯ ﻭ ﻓﮑﺮﻯ ﻨﻴﺰ ﻣ= ﻮﺍﺟﻬﻴﻢ. ﮐﻪﺑﺂثاﺭ ﺍﺩA= 169;ﻰ ﻭ ﺷﻌﺮﻯ'ﺑﺨﺼﻮ&= #65209; ﻏﺰﻟﻴّﺎﺕ &#= 65261;ﻣثنوﻯ ﻫﺎﻯ ﻋﺮﻓﺎﻯ ا&#= 65267;ﺮﺍﻧﻰ ﻣﻴﺮﺳﻴﻢ.ﮐﻪ ﺩ&= #65197;ﺟﻬﺎﻥ ﻧﻈﻴﺮ ﻧﺪﺍﺭﺩ.&= #65261;ﻳﺎ ﺑآن ﺪﺭﺟﻪ کم= 5;ﻝ ﺭﺳﻴﺪﻩ ﺑﺎﺷﻨ&#= 65194;.ﺯﻳﺮﺍ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﮐ&= #65166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺍﻳﺮﺍﻧ&#= 65264; ﺁﺭﻳﺎ ﺷﺪﻩ'ﻭ ﭘ= ﺎﺭﺳﻰ ﻫﺎﻯ ﭘﺎﺭﺳﺎ ﮔ&= #65198;ﺩﻳﺪﻩ' ﺑﺎﻟﺎﺗﺮﻳﻦ ﻣ&#= 65240;ﺎﻡ ﺷﻬﻮﺩﻯ ﺭﺍ ﺩﺍ&= #65197;ﻧﺪ.ﮔﺮﭼﻪ ﺍﻧﮕﺸﺖ ﺷﻤﺎﺭ &= #65169;ﺎﺷﻨﺪ ﻭﻧﻪ ﻫﻤﻪ ﺍﻳﺮ&= #65165;ﻧﻴﺎﻥ ﭼﻪ ﺩﺭ ﺷﺮﺍﻳﻂ = ﺯﻳﺒﺎﺋی ﺪﺭ ﺻﻔﺎﺕ ﺑﺎﻟ&= #65166;'ﻭﻳﺎ ﺯﻧﺪﮔﻰ ﺩﺭ ﺍﻳ&= #65198;ﺍﻥ ﻭﺗﮑﻠّﻢ ﺯﺑﺎ= 5253; ﻓﺎﺭﺳﻰ ﺍﺳﺖ. ﻭ= ﺟﻤﺎﻝ ﻋﻠﻤﻰ ﺭﺍ ﻧﻴﺰ = ﺑﺎﻳﺪ ﺩﺭ ﻣﺠﻤﻮﻋﻪ ﺯ&= #65267;ﺒﺎﺋﻰ ﻣﻠﮑﻮﺗﻰ ﻭ ﺫﻫ&= #65256;ﻰ ﺩﺍﻧﺴﺖ.ﮐﻪ ﺩﺭ = ﺍﻓﺮﺍﺩ ﺑﻴﺸﺘﺮﻫﺴﺖ. ﻭ&= #65247;ﻰ ﺑﭙﺎﻯ ﮐﻤﺎﻝ ﺭ&= #65261;ﺣﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭﻋﺮﻓﺎﻯ ﺍﻳﺮ&#= 65165;ﻧﻰ ﻧﻤﻰ ﺭﺳﻨﺪ . ﻣﺸ= ;ﻬﻮﺭ ﺍﺳﺖ ﮐﻪ ﭘﻴﺎﻣ&= #65170;ﺮ ﮔﻔﺘﻪ'ﮐﻪ ﺍﮔﺮ = ﻋﻠﻢ ﺩﺭ ﺳﺘﺎﺭﻩ ثر= 617;ﻳﺎ ﺑﺎﺷﺪ' ﺩﺳﺖ ﺍﻳ= ﺮﺍﻧﻴﺎﻧﻰ ﻣﺎﻧﻨﺪ &#= 65165;ﻳﻦ ﺳﻠﻤﺎﻥ ﻓﺎﺭﺳ&#= 65264; ﺑﺪﺍﻥ ﻣﻴﺮﺳﺪ.&= #64400;ﻪ ﻣﻨﻈﻮﺭ ﺍﺯ ﺳﻠ&= #65252;ﺎﻥ ﻓﺎﺭﺳﻰ'ﺗﺴﻠﻴ&#= 65250; ﺷﺪﮔﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﻭ ﮐﺎﻣﻞ ﭘﺎﺭﺳ&= #65166; ﺷﺪﻩ ﻣﻴﺒﺎﺷﺪ.&= #64380;ﻪ ﺃﻫﻞ ﻓﺎﺭس ﺑﺎ&#= 65207;ﺪ'ﻳﺎﻫﺮ ﭘﺎﺭﺳﺎﻯ ﺩﺭﻭ&#= 65267;ﺶ'ﻭﻳﺎ ﺩﺍﺭﻧﺪﮔﺎﻥ ﻣ&#= 65198;ﺍﺗﺐﺷﻬﻮﺩﻯ ﺩﺭ ﺁﺳﻤﺎﻧﻬﺎ&#= 65263; اﻟﻬﻰ ﺩﻭﺭﺩﺳ= 5174; ﻋﺮﺵ ﺭﺣﻤﺎﻥ.ﮐ&= #65258; ﭼﻮﻥ ثرﻳّﺎ ﻭ = 4380;ﻠﭽﺮﺍﻏﻰ ﻧﻮﺭﺍﻧﻰ ﺍﺳﺖ. = ﮐﻪ ﺳﺘﺎﺭﻩ ثرﻳّʋ= 66; ﺩﺭ ﻋﻠﻢ ﻧﺠﻮﻡ ﻗﺪ&= #65267;ﻢ' ﺩﻭﺭ ﺗﺮﻳﻦ ﺑﻮ&= #65193;.ﮐﻪ ﺍﻣﺮﻭﺯﻩ ﺍﺯ ﻣ&= #65184;ﻤﻮﻋﻪﻫﺎﻯ ﮐﻬﮑﺸﺎﻥ ﺷﻨﺎ&#= 65191;ﺘﻪ ﻣﻴﺸﻮﺩ'ﮐﻪ ﺑﺮ&= #65165;ﻯ ﻣﺎ ﻧﻘﻄﻪﺍﻯ ﻧ&= #65262;ﺭﺍﻧﻰ ﺍﺳﺖ. ﻭﻟﻰ ﻣﻴﻠ= ﻴﻮﻥ ﻫﺎ ﺳﺎﻝ ﻧﻮﺭﻯ = ﺍﺯ ﻣﺎ ﻓﺎﺻﻠﻪ ﺩﺍ&= #65197;ﺩ. ﻭ ﺑʋ= 66;ﻟﺄﺧﺮﻩ ﺩﺭ ﻃﺒﻘﻪ ﺑﻨﺪ&= #65263; ﺟﻤﺎﻝ ﺷﻨﺎﺳﻰ &= #65261;ﺯﻳﺒﺎﺋﻰ ﺍﺳﺘﺎﺗﻴﻚ'ﺑﺎ&#= 65267;ﺪ ﺑﺠﻤﺎﻝ ﺷﻨﺎﺳ&#= 65264; ﻣﻠﮑﻮﺗی ﻮﺟﺒ= 5198;ﻭﺗﻰ'ﻭ ﺷﻬﻮﺩﻫﺎﻯ اﻟ= 5260;ﻰ ﺍﺯ ﻗﺎﺋﻢ روح القدس ربّ النوع بشری ﺑ&#= 65170;ﻌﺪ ﮔﻔﺖ.ﺗﺎ ﭼﻪ ﺭﺳ= ﺪ ﺑﺠﻤﺎﻝ ﺑﻰ ﻧﻬ&= #65166;ﻳﺖ ﺍﺯ ﺷﻬﻮﺩﻫﺎﻯ &= #65169;ﺮﺗﺮ ﺍﺯﺟﺒﺮﻭﺗﻬﺎ= 5263; ﺑﻰ ﻧﻬﺎﻳﺖ ﻭﺑ&= #65166;ﻟﺎﺗﺮ' ﺗﺎ ﻧﻮﺑﺖ ﺑﺠﻤ&= #65166;ﻝ ﺷﻨﺎﺳﻰ ﻣﻄﻠﻖ &= #65255;ﻮﺭﺍﻟﺄﻧﻮﺍA= 197; ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺭﺳﻴﺪ.ﮐﻪ ﺍﻟﻠ&= #65258; ﻧﻴﺰ ﻫﻤﺎﻥ ﺧﺪ&= #65165;ﻭﻧﺪ (ﻫﻮ) ﺩﺭﻫﺎﻫﻮﺕ= ﻋﻤّاء ﻧﻴﺴﺖ.ﭘس ﺗﻤﺎ&#= 1605; ﻠﺬﺕ ﻭﻧﺸﺌﻪ ﺍ&= #65255;ﺴﺎﻧﻰ'ﺩﺭ ﻫﺮ ﺩﺭﺟﻪ ﺷﻬﻮ&= #65193;ﻯ ﻭﮐﻤﺎﻟﺎﺕ' ﺍﻳ&= #65254; ﻫﻤﺎﻧﻰ ﻭ ﺷﺎﻳ&= #65204;ﺘﮕﻰ ﺳﺘﺎﻳﺶ &#= 65259;ﺴﺘﻨﺪ.ﮐﻪ ﺣﺪّ ﺃﮐثر ﺩﺭA= 207;ﺎﻫﺪﺍﻥ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺩ&= #65197;ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺁﻧﺎﻥ ﺍ&= #65203;ﺖ'ﮐﻪ ﺗﻤﺎﻡ ﻫﺴﺘﻰ ﻭ&= #65175;ﻤﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﺭﺍ'&= #65267;ﻚ ﺳﺮﻯ ﻭﺩﺭﺟﺎﺕ &= #65199;ﻳﺒﺎﺋﻰ ﺻﻔﺎﺗﻰ' ﻭ ﮐﺮﺍ= ﻣﺎﺕ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻣ&= #65268;ﺪﺍﻧﻨﺪ.ﮐﻪ ﻫﺮﻣﻮﺟﻮﺩﻯ ﺑ&#= 65166;ﻳﺪ ﺧﻮﺩ ﺭﺍ ﺯﻳﺒﺎ&= #65163;ﻰ ﺩﺭ ﻋﺸﻖ ﻭ ﺫﻭﻕ= ﻟﺎﻫﻮﺗﻰ ﺩﺭ ﺃﺑﺪﻳﺖ ﺑﺮ&= #65203;ﺎﻧﺪ.ﻭﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #1604; ﺪﻳﮕﺮ' ﺩﺭ ﺟﺒﺮ= ﻭﺕ ﺩﻭم ﺒﺠﻤﺎﻝ ﺑ&#= 65256;ﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ'ﻭ&#= 65187;ﺘﻰ ﺑﻌﺮﺵ ﺭﺏّ ﺑﺮ&#= 65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺩﺭ = ﺟﺒﺮﻭﺕﺳﻮﻡ ﺑﺮﺗﺮ ﻧﺴﺒﺖ ﺑ&= #65166;ﻣﺮﻭﺯ ﻣﺎ' ﺑﺎﻳﺪ ﺭﺳﻴ= ﺪ. ﻭ ﺁﻥ ﺯﻳﺒﺎﺋﻰ = ﻫﺎﻯ ﻏﻴﺮ ﻗﺎﺑﻞ ﻓﻬ&= #65250; ﻣﺎ' ﺍﺯ ﺻﻮﺭﺕ ﻧ= ;ﻮﻋﻰ' ﻭ ﺯﻳﺒﺎﺋﻰ ﻫﺎ&= #65263; ﺷﻬﻮﺩﻯ ﻭﺯﻳﺒ&#= 65166;ﺋﻰ ﻫﺎﻯ ﻣﻌﻨﻮﻯ ﻭ = ﻋﻘﻠﻰ ﺭﺳﻴﺪ. <o:p></o:p> ﺑﺪﻭﻥ ﺍ= ;ﺣﺴﺎس ﺗﺠﺮﺑﻰ ﺍﺯ ﻣﻮ&= #65183;ﻮﺩﺍﺕ ﻣﺎﺩﻯ ﻧﻤﻴﺘﻮ&#= 65165;ﻥ ﺑﻌﺎﻟﻢ ﺧﻴﺎﻝ &= #65165;ﻧﺴﺎﻥ ﮐﻪ ﺃﻣﺮﻯ ﺍﻧﺘ&= #65200;ﺍﻋﻰ ﻭ ﺷﺨﺼﻰ ﻭﻧﺴﺒ&= #65264; است ﺭﺳﻴﺪ. ﺗﺎ &#= 65165;ﻳﻨﺠﺎ ﻫﻨﻮﺯ ﺑﺪﺭﺟﻪ &= #65199;ﺑﺎﻧﻰ ﻭﻣﻌﻨﻮﻯ ﻧﺮﺳ&#= 65268;ﺪﻩﺍﻡ' ﮐﻪ ﻣﻤﮑﻦ ﺍﺳﺖ = ﻳﻚ ﺣﮑﻤﺖ ﻭ ﻓﻠﺴﻔ&= #65258; ﻭ ﺷﻌﺮﻯ ﺍﻧﺴﺎ&= #65253; ﺭﺍ ﺑﺘﻌﺎﻟﻰ ﻫ&= #65166;ﻯ ﺷﺨﺼﻰ ﺑﺒﺮﺩ.ﻭ&= #65247;ﻰ ﺯﺑﺎﻧﻬﺎﻯ ﺍﻧ&#= 65204;ﺎﻧﻬﺎﻯ ﻋﺎﺩﻯ ﻣﺤﺪﻭﺩ &= #65169;ﺎﺩﺑﻴّﺎﺕ ﻭﻫﻨﺮﻫﺎﻯ ﻣﺎ&#= 65193;ﻯ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺩ&= #65197; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺍﺯ ﺯﻳﺒﺎﺋﻰ ﻫ&= #65166;ﻯ ﺟﺒﺮﻭﺗﻰ ﻭﻣﻠ&#= 64401;ﻮﺗﻰ </spa= n>ﺷﺎﻫﺪﺍﻥ ﺗʋ= 84;ﻠّﻴﺎﺕ ﻣﻘﺪﻣﺎﺗﻰ'ﻭ ﺯ&= #65267;باﺋﻰ ﻫﺎﻯ ﺟﺒﺮﻭﺗﻰ &= #65261;ﻣﻴﻨﻮﻯ ﺍﻟﻬﻰ ﺷﺎﻫﺪﺍ&#= 65253; ﺭﻭﺡ القُدُس = ﻗﺎﺋﻢ ﻭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ = ﻣﻄﺮﺡ ﺍﺳﺖ. ﮐﻪ ﻣﻔﻬﻮ= ﻡ ﺩﻳﮕﺮ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﻧﻴﺴﺖ.ﮔﺮﭼﻪ ﺗ&= #65252;ﺎﻡ ﺩﺭﺟﺎﺕ ﻫﻨﺮﻫ&#= 65166; ﻭ ﺯﻳﺒﺎﺋﻰ ﻫﺎ&= #65263; ﭘﺎﺋﻴﻦ ﺗﺮ ﺍﺯ&= #65175;ﻤﺎﻡ ﺳﻄﻮﺡ ﻋﻘﻠﻰ ﺍ&= #65255;ﺴﺎﻧﻬﺎ ﺭﺍ ﻃﺮﺩ ﻧﻤی کند.ﺩﺭ ﺍﻳﻦ ﻣ= 5268;ﺎﻧﻪ ﺩﺭ ﺧﻮﺍﺑﻬﺎ ﻭ&= #65197;ؤﻳﺎﻫﺎﻯ ﺍﻧﺴﺎﻥ ﻫﺴﺖ<sp= an dir=3DLTR>' ﮐﻪ ﺍﮔﺮﺷﻬﻮﺩﻯ ﺍ&#= 65247;ﻬﻰ ﺑﺎﺷﺪ'ﺻﺎﺣﺐ ﺷ&= #65166;ﻫﺪﺍﻥ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻭ ﺭؤﻳﺎﻫﺎﻯ ﺻ&#= 65166;ﻟﺤﻪ ﻭ ﺍﺻﻠﺎﺣﻰ ﺳﺎ&= #65247;ﮑﺎﻥ ﻣﻴﺒﺎﺷﻨﺪ.ﻭﻟ&#= 65264; ﺭؤﻳﺎﻫﺎﻯ ﮐﺎ= 5169;ﻮﺳﻰ ﺩﺭﻏﻴﺮ ﺳﺎﻟﮑ&#= 65166;ﻥ'بویژه= ; ﻗﺸﺮﻯ ʌ= 59;ﺎﻯ ﻣﺬﻫﺒﻰ'ﺑﺘﻤﺎ&#= 65251;ﻰ ﺍﺩﻳﺎﻥ ﻏﻴﺮ ﺳ&= #65248;ﻮﮐﻰ'ﻋﻤﻠﺎ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺍ&= #65251;ﺮﻭﺯ ﺁﻧﻬﺎ'ﻭ ﻧﻤﻮﻧ&= #65258; ﻫﺎﺋﻰ ﺍﺯ ﺯﻧﺪ&= #64404;ﻰ ﺣﻘﻴﺮﺗﺮ ﻭ ﺣﻴ&= #65262;ﺍﻧﻰ ﺁﻧﻬﺎ ﺩﺭﺗﻮﻟ&#= 65194; ﺑﻌﺪﻯ ﻣﻴﺒﺎﺷ&#= 65194; ﮐﻪ ﻣﺎ ﺁﻧﺮﺍ ﺟ= ﻬﻨم ﺪﻭﻡ ﻭﻫﻢ ﺍﮐﻨ&= #65262;نی اﻳﻦ ﻗﻬﻘﺮﺍﺋ= 5268;ﺎﻥ ﺩﺭﺁﻳﻨﺪﻩ ﻣﻴ&#= 65192;ﻮﺍﻧﻴﻢ.ﮐﻪ ﺍﮔﺮﮐﺎﺑﻮس ﺩ= 5165;ﺷﺘﻪ ﺑﺎﺷند' ﺑﺎﺯ ﺧ&#= 65262;ﺩﺭﺣﻤتی اﻟﻬﻰ ﺍﺳﺖ.ﭼﻮ&#= 65253; ﻀﻤن ﺗﺬﮐّﺮﺍA= 173; ﻭﺗﻬﺪﻳﺪﺍﺕ ﻭ &= #65261;ﻋﻴﺪﻫﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;.ﺗﺎ ﺷﺎﻳﺪ ﺷﺨﺺ ﺗﺠ&= #65194;ﻳﺪ ﻧﻈﺮﻯ ﺩﺭ ﺭﺍﻩ = ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺧﻮﺩ ﺩﺭ ﺳ= ﻠﻮﻙ ﺍﻟﻬﻰ'ﻭﺩﺭ ﺑﻘ&= #65268;ّﻪ ﺍﻳّﺎﻡ ﺯﻧﺪﮔ= 5264; ﮐﻨﻮﻧﻰ ﺧﻮﺩ ﺑ&= #64401;ﻨﺪ.ﻭ ﺍﻟّﺎ ﺑﺪﻭﻥ ﺭ&#= 1572;ﻳﺎﻫﺎﻯ ﮐﺎﺑﻮﺳﻰ'ﻳﻌﻨ&#= 65264; ﺟﻬﻨﻤﻬﺎﻯ ﺑﻌ&#= 65194;ﻯ ﺩﺍﻏﺘﺮﻭ ﺑﺪﻭ&#= 65253; ﺳﺎﺑﻘﻪ ﺁﮔﺎﻫ&#= 65264; ﺍﺯ ﻧﻤﻮﻧﻪﻫﺎ &= #65261; ﺍﺧﻄﺎﺭﻫﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺁﻥ ﺧﻮﺍﻫند ﺑ= 5262;ﺩ.<o:p></o:p> ﺩ= ﺭ ﺭؤﻳﺎ ﭼﻪ' ﺍﺯ ﻧ= ﻮﻉ ﺷﻬﻮﺩﻯ ﻭ ﭼﻪ ﺍ= ﺯ ﻧﻮﻉ ﮐﺎﺑﻮﺳﻰ'&= #65193;ﺭﺟﺎﺗﻰ ﺍﺯ ﻣﺮﺍﺗﺐ ﺟﻤ&= #65166;ﻟﻰ ﺩﺭ ﻧﺎﻇﺮ ﺭؤﻳ&#= 65166; ﻭﺟﻮﺩ ﺩﺍﺭﺩ.ﮐ&= #65258; ﺍﻟﺒﺘﻪ ﺯﻳﺒﺎ &= #65165;ﺳﺖ.ﻭﻟﻰ ﻧﺴﺒﺖ ﺑﺪﺭﺟﺎ&#= 65173; ﻧﻮﻋﻰ ﺑﺪﺗﺮ ﺍ&= #65199; ﺧﻮﺩﺷﺎﻥ.ﻭ ﺍﻟ&= #1617;ﺎ ﺯﺷﺖ ﺍﺳﺖ'ﻧﺴﺒ&= #65174; ﺑﺠﻤﺎﻝ ﻭ ﺯﻳﺒ&= #65166;ﺋﻰ ﺍﻧﻮﺍﻉ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﺯ ﻣﻘﺎم ﺨﻮﺩ. = ﺧﻮﺏﻭ ﺑﺪ ﻭ ﺯﺷﺖﻭ ﺯﻳ= ﺒﺎ ﻭﺟﻮﺩ ﻧﺪﺍﺭﻧ&#= 65194;.ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺯﺷﺘ&#= 65264; ﻭﺑﺪﻯ ﻧﻤﻰﺁﻓ&#= 65198;ﻳﻨﺪ.ﻭﺩﺭ ﺷﺄﻥ ﺧﺪﺍﻭﻧﺪ &= #65255;ﻴﺴﺖ ﮐﻪ ﺳﺮﺍﺳﺮ ﺭﺣ&= #65252;ﺖ ﻣﻴﺒﺎﺷﺪ.و اﻳ= 5254; ﺑﺴﺘﮕﻰ ﺑﻤﻘﺎ&#= 65249; ﻋﻘﻠﻰ ﻭﺳﻠﻴﻘ&#= 65258;ﻭ ﻣﺪﺍﺭﺝ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺡ ﺷﺨﺺ ﺍﻧﺴ&= #65166;ﻥ اﺳﺖ'ﮐﻪﺗﺎ ﮐﻨ&#= 65262;ﻥ ﻭﺍﺯ ﮔﺬﺷﺘﻪ'ﻭ&= #1740;ا </spa= n>ﭼﻘﺪﺭ ﺍﮐﻨʌ= 62;ﻥ ﻧﻴﺰ ﺑﺪﮐﺎﺭﻯ'&= #65267;ﺎ ﺑﺎﻟﻌﮑس ﻓﺪﺍ= 4400;ﺎﺭﻯ ﺗﮑﺎﻣﻠﻰ ﻭ ﺳﻠ&= #65262;ﮐﻰ ﮐﺮﺩﻩ ﺍﺳﺖ.ﭘس &= #65197;ؤﻳﺎﻫﺎ ﺑﺎﺯﻣﺎﺩﻯ ﻳﺎ &= #65207;ﺒﻪ ﻣﺎﺩﻯ ﻫﺴﺘﻨﺪ.&= #65175;ﺎ ﻣﻔﻬﻮﻡ ﻧﺎﻇﺮ &= #65197;ؤﻳﺎ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻫ= ﻤﻴﻦ ﺍﻧﺴﺎﻧﻬﺎ ﺻﻔ&#= 65166;ﺕ ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ &= #64400;ﻮﻫﺴﺘﺎﻧﻬﺎ ﻭ ﺟﻨﮕﻠﻬﺎ ﺭﺍ = ﺩﺍﺭﻧﺪ ﮐﻪ ﺩﺭ ﺑﻴﺪﺍﺭ&= #65263; ﺍﺯ ﺧﻮﺩ ﻧﺸﺎﻥ = ﻣﻴﺪﻫﻨﺪ ﻭ ﺗﻨﻬﺎ ﺑﺪﻳﻦ = ﻭﺳﻴﻠﻪ ﻣﻴﺘﻮﺍﻧﻨﺪ'ﺩ&#= 65197;ﻙ ﻣﻌﻨﻰ ﺭؤﻳﺎ ﺭ&#= 65165; ﺑﮑﻨﻨﺪ.ﻭ ﺍﮔﺮ = ﺧﻮﺍﺳﺘﻪ ﺑﺎﺷند ﺩﺭﻙ ﻣ= 5228;ﻨﻰ ﮐﻨﻨﺪ ﮐﻪ ﺳﺎﻟ&= #64401;ﺎﻥ ﺍﺯ ﭘﻴﺮ ﺍﻟﻬﻰ = ﺧﻮﺩ'ﺗﻌﺒﻴﺮ ﻭﺗﻔﺴﻴﺮ ﺭؤﻳ= 5166;ﻫﺎﻯ ﺻﺎﻟﺤﻪ ﺭﺍ ﻣﻴ&= #65236;ﻬﻤﻨﺪ. ﻫﺮﭼﻪ ﻣﻮﺍﺭﺩ &= #65227;ﻴﺐ ﻭ ﺯﻳﻨﺖ'ﻭﻳﺎ ﻧ= ﺎ ﺯﻳﺒﺎﺋﻰ ﺩﺭ ﺭ&= #1572;ﻳﺎﻫﺎﻯ ﺍﻭ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65194;' ﺳﺎﻟﻚ ﻣﻰ ﻓﻬﻤ&= #65194; ﻭﺍﺯ ﺁﻥ ﻣﺘﻨﻔ&= #1617;ﺮمیگرﺩﺩ.ﻭﺗ= ﺮﻙ ﻋﺎﺩﺕ ﺁﻧﻬﺎ ﻣ&= #65268;ﮑﻨﺪ.ﻭﺍﻟّﺎ ﺟﻨﺒﻪﻫﺎﻯ ﺍﻟ&#= 65260;ﻰ ﻭﺯﻳﺒﺎﻯ ﺁﻥ ﺭ&= #1572;ﻳﺎﻫﺎ'ﭘﺎﺩﺍA= 205; ﻭﻣﺪﺭﻙ ﻗﺒﻮﻝ &= #65165;ﻟﻬﻰ ﺍﺯ ﺍﻋﻤﺎﻝ ﺗﺰ&= #64400;ﻴﻪ ﻧﻔس ﺳﺎﻟﮑﺎﻥ &#= 65251;ﻴﺒﺎﺷﺪ.ﮐﻪﭘA= 268;ﺮﺍﻟﻬﻰ ﺭﺍ ﺧﻮﺭﺳﻨﺪ'ﻭ = ﺳﺎﻟﻚ ﺭﺍ ﺑﺎ ﺍﻳﻦ ﺭؤ&= #65267;ﺎﻫﺎ ﻣﺘﻮﺟّﻪ ﻣﻴﮑ= 5256;ﻨﺪ ﺗﺎ ﺍﻣﻴﺪﻭﺍﺭ &= #65261; ﻧﻴﺮﻭﻣﻨﺪﺗﺮ &#= 64344;ﻴﺶ ﺑﺮﻭﻧﺪ. &#= 65261;ﺗﺰﮐﻴﻪ ﻧﻔس ﺩﺭﻋﺰﻟﺖ &#= 65203;ﻠﻮﮐﻰ ﺧﻮﺩ' ﺩﺭﺗﺨﻠﻴ&= #65258; ﻭ ﺗﺤﻠﻴﻪ ﺑﻨﻤ&= #65166;ﻳﺪ.ﺗﺎ ﺑﻬﻔﺖ ﺗﺠﻠّﻰ &#= 65207;ﻬﻮﺩﻯ'ﺑﺨﺼﻮA= 209; ﻧﻬﺎﺋﻰ ﺧﻮﺩ ﺑ&= #65198;ﺳﺪ.ﻭ ﺩﺭﻫﺮﻃﺮﻳﻘﺖ &#= 65261;ﺩﻳﻨﻰ ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺑﻴﻚ ﺷﻬﻮﺩ ﺟﺪ&= #65267;ﺪﻯ ﺍﺯ ﺗﮑﺮﺍﺭ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﻓﻌﻠﻰ ﻣﻴﺮﺳﺪ. = ﻭ ﺑﺎ ﻃﺮﻳﻘﺖﺳﻠ&#= 65262;ﮐﻰ ﻣﺤﻤﺪ ﻧﻴﺰ' ﭘس&= #65165;ﺯ ﭘﻨﺞ ﺷﻬﻮﺩ ﻣﻘ&= #65194;ﻣﺎﺗﻰ ﺍﺩﻳﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﻗﺒﻠﻰ'ﺁﺩﻡ ﺗﺎ = ﻣﺴﻴﺢ'ﮐﻪ ﻧﺎﻡ ﭘﻨﺞ ﺗﻦ ﺁ= ﻝ ﻋﺒﺎﺩﺭ ﻋﺮﻓﺎ&#= 65253; ﺍﺳﻠﺎﻣﻰ ﻳﺎﻓ&#= 65176;ﻪﺍﻧﺪ' ﺁﻧﮕﺎﻩ &#= 65169;ﺸﻬﻮﺩ ﺷﺸﻢ ﻗﺎﺋﻢ ﻭ ﻋ= ﺮﺵ ﺭﺣﻤﺎﻥ ﻣﻴﺮﺳ&#= 65256;ﺪ.ﻭ </spa= n>ﭘس ﺍﺯ ﻣﺮﮒ A= 239;ﺒﻞ ﺍﺯ ﻣﺮﮒ'ﻭﻣﺸﻴ&= #1617;ﺖ ﺍﻟﻬﻰ ﺩﺭ ﺷﺎﻳ&= #65204;ﺘﮕﻰ ﺗﮑﺎﻣﻞ ﻣﺤﻤﺪ&#= 65263;' ﺑﺮﺍﻯ ﺑﺎﺯﮔﺸ&#= 65174;ﺑﺨﻠﻖ ﻭﺗﻌﻠﻴﻢ ﺩﻳﮕ&#= 65198; ﺳﺎﻟﮑﺎﻥ ﻤﺴﺘ&#= 65228;ﺪ ﺩﺍﺭﻧﺪ'ﮐﻪ ﺍﺯ = ﺍﻧﮕﺸﺘﺎﻥ ﻴﻚ ﺩﺳﺖ ﻫﻢ ﺗﺠ= ﺎﻭﺯ ﻧﻤﻰ ﮐﻨﻨﺪ.ﻭ ﺍ= ﮐثرﺍ ﺑﺎ ﺷﻬﻮﺩ ﻗﺎﺋ&= #65250; ﻭﻣﺮﮒ ﻗﺒل اﺯ &#= 65251;ﺮﮒ ﺑﺎﺯﮔﺸﺖ ﻣﺠﺪ&#= 65193; ﺑﺨﻠﻖ ﻧﺪﺍﺭﻧ&#= 65194;.ﻭ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻣﻴﺮﻭﻧﺪ.ﺩﺭ ﺣ&= #65166;ﻟﻴﮑﻪ ﺃﻧﺪﮐﻰ ﮐﻪ ﺗﻮ&= #65247;ﺪ ﺩﻭﻡ ﺍﻟﻬﻰ= ;' ﻭﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ'ﺍﻣﺘﻴﺎﺯﺍ= 5173; ﺗﮑﺎﻣﻠﻰ ﺑﻴﺸ&#= 65176;ﺮﻯ ﺩﺭﺷﻬﻮﺩﻫﺎﻯ &#= 65227;ﻘﻠﻰ'ﻭ ﺗﺰﮐﻴﻪ ﻫﺎﻯ ﺑ&= #65268;ﺸﺘﺮ ﺑﻴﺶ ﺍﺯ ﺣﺪّ ﮐ&= #65236;ﺎﻳﺖ ﻗﺒﻠﻰ ﺧﻮﺩ'ﺍﻣ&= #65176;ﻴﺎﺯﺍﺕ ﺟﺪﻳﺪﻯ ﺑﺮﺍﻯ &= #65197;ﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ'ﺩﺭ = ﻓﺼﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎﻟﺎﺗﺮﻯ ﻣﻴ&#= 65198;ﻭﻧﺪ.<o:p></o:p> ﮐﺎﺭ ᥽= 9;ﻨﺮﻣﻨﺪﺍنی که ﻣﻴﺸﻨﺎﺳﻴA= 250;'ﻣﻌﻤﻮﻟﺎ ﺗﺒﺪﻳﻞ ﺳﻮﮊﻩ&#= 65259;ﺎﻯ ﻣﺤﺴﻮس ﺧﺎﻡ ﻣ&#= 65166;ﺩﻯ'ﻭ ﺑﺪﻭﻥ ﺻﻮﺭﺗﻰ &= #65251;ﺸﺨّﺺ ﺍﺳﺖ. ﮐﻪﺁﻧﺮﺍ = ﺑﺼﻮﺭﺕﻭ ﺳﻮﮊﻩ ﻣﺤﺴﻮس &#= 65165;ﺳﺘﺎﺗﻴﻚ' ﻭﺟﻤﺎلی اﻧﺘʌ= 00;ﺍﻋﻰ' ﺍﺯ ﻃﺮﻳﻖ ﺩﺍﺩ&= #65253; ﺻﻮﺭﺕ ﻣﺸﺨّﺺ &#= 65203;ﻮﮊﻩ ﻣﻴﺒﺎﺷﺪ. ﮐﺎﺭ&= #65259;ﻨﺮﻣﻨﺪ ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻧ&= #65258;' ﺑﺪﻧﺒﺎﻝ ﻧﻔﻊ &= #65261; ﻧﺘﺎﻳﺞ ﺩﻧﻴﻮ&#= 65263; ﻭ ﺑﺸﺮﻯ ﻓﻮﺭﻯ = ﺍﺳﺖ.ﻭ ﻫﺮﮔﺰ ﺑﻔﮑﺮ ﻣ&= #65256;ﺎﻓﻊ ﺩﻭﺭﺗﺮ ﺃﺑﺪﻯ &= #65191;ﻮﺩ ﻧﻴﺴﺖ.ﻭ ﻟﺬﺍ ﺍ= ﺯ ﻏﺎﻳﺎﺕ ﻭ ﺍﻫﺪ&= #65165;ﻑ ﺍﻟﻬﻰ ﺩﻭﺭ ﺍﻧ&= #65194;ﻳﺸﺎﻧﻪ ﺩﻭﺭ ﻣﻴﮑﻨﺪ.ﻭ = ﺣﺘﻰ ﺩﺭﺍﺷﺘﺒﺎﻩ ﻣ&#= 65264; ﺍﻧﺪﺍﺯﺩ ﻭ ﮐﺎ&= #65197; ﺍﻧﺘﺰﺍﻉ ﺫﻫﻨ&#= 65264; ﺧﻮﺩ ﺭﺍ'ﺩﺭ ﺭﺍ= ﻩ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﺃﺑﺪﻯ' ﻭﻣﻨﻈﻮ&= #65197; ﺍﺯﻟی ﺃﺑﺪﻯ ﺧ&#= 65194;ﺍﻭﻧﺪ ﺭﺍ ﺑﮑﺎﺭ ﻧﻤﻰ = ﻴﺮﺩ.ﺑﺨﺼﻮﺹ ﻫﻨﺮﻫﺎﻯ ﻣﺪﺭ&#= 65253; ﻭﻧﻮﺁﻭﺭﻯ هاA= 163;ﻰﮐﻪ ﺑﻴﺸﺘﺮ ﺍﻳﻦ ﺩ&= #65261;ﺭﻯ ﺍﺯ ﺣﻘﻴﻘﺖﺃﺑ&#= 65194;ﻯ ﻭﺍﻟﻬی ﺮﺍ ﺩﺍ&#= 65197;ﺩ.ﺩﺭﺣﺎﻟﻴﮑA= 258; ﻫنرﻫﺎﻯ ﺳﻨّʋ= 76;ﻰ ﺗﺎ ﺣﺪﻭﺩﻯ'ﺑﻴ&= #65208;ﺘﺮ ﺟﺎ ﺍﻓﺘﺎﺩﻩ ﺍ&= #64400;ثرﻳّﺖ ﻫﺴﺖ'ﭘس ﺍﺭﺗﺒ&#= 65166;ﻁ ﺑﻬﺪﻑ ﺍﻟﻬﻰ ﻧ&= #65194;ﺍﺭﺩ.ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﻫﻨ&= #65198; ﺷﻌﺮﻯ ﻭ ﺃﺩﺑﻰ'= ﻭﺿﻊ ﺑﻬﺘﺮ ﺍﺯ ﻫﺪﻓ&= #65260;ﺎﻯ ﻟﺬﺕ ﺩﻫﻨﺪﻩ'ﭼ&= #65262;ﻥ ﻧﻘﺎﺷﻰ ﻭ ﻣﻮﺳ&= #65268;ﻘﻰ ﻭ ﺳﻴﻨﻤﺎ ﻭﺗﺂ&= #65175;ﺮ ﺩﺍﺭﻧﺪ. ﺯﻳﺮﺍ = ﻫﺮ ﻣﻮﺿﻮﻉ ﺍﺳﺘﺎ&#= 65175;ﻴﮑﻰ ﮐﻪ ﺣﺴّﻰ ﺍﺳﺖ'&= #65251;ﺎﺭﺍ ﺑﻤﻮﺿﻮﻉ ﺧﺎﺭ&#= 1580; ﺁﻥ ﻣﻮﺿﻮﻉ ﺍﺳ&= #65176;ﺎﺗﻴﮑﻰ ﺍﻳﺴﺘﺎ ﻧﻤﻴﺒ&#= 65198;ﺩ.ﺯﻳﺮﺍ ﺩﺭ ﻫﻨﺮ'ﺟﻤﺎﻝ = ﻧﻬﺎﺋﻰ ﻏﺎﻳﺖﻫﺪﻑ(ﻓﻰ &= #65195;ﺍﺗﻪ)ﺩﺍﺭﺩ.ﻭ ﻣﻘﺼﻮﺩ ﻧﺎﻇﺮ &= #65259;ﻨﺮ'ﻧﻴﺰ ﻫﻤﻴﻦ ﺫﺍﺕ ﻟﺬ&= #65173; ﻫﻨﺮﻯ ﺍﺳﺖ.ﻭ ﺑ= ﻴﻦ ﻣﺎﺩﻩ ﺳﻮﮊﻩ ﻭ&= #65211;ﻮﺭﺕ ﺯﻳﺒﺎﺋﻰ ﺁﻥ' ﻓ= ﺎﺻﻠﻪﺍﻯ ﻫﺴﺖ.ﻭ ﻫﺮﭼﻪ ﺍ= ﺗّﺤﺎﺩ ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ &= #65211;ﻮﺭﺕ </spa= n>ﮔﻴﺮﺩ'ﺯﻳﺒʋ= 66;ئی ﻮﻣﺎﺩﻩ ﻭﺻﻮﺭ&#= 65173; ﺑﻴﺸﺘﺮ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻣﺎ ﻧﺎﻇﺮﻫﻨﺮ&#= 65263;ﺮﺍ ﺍﺯ ﺍﺣﺴﺎس ﻣﺎ&#= 65193;ﻩ ﺑﺎﺣﺴﺎس ﺑﺎﻃ= 5256;ﻰ ﺍﺯ ﺻﻮﺭﺕ ﺩﺭ ﻫ= ﻨﺮ ﻣﻴﺒﺮﺩ.ﻭ ﺍﻧﺘ&= #65200;ﺍﻉ ﺫﻫﻨﻰ ﺍﺯ ﻣﻌﺎ&= #65255;ﻰ ﻭ ﺑﺮﺩﺍﺷﺘﻬﺎ &= #65193;ﺭ ﺍﻧﺴﺎﻥ ﺑﻮﺟﻮ&#= 65193; ﻣﻴﺂﻭﺭﺩ.ﮔﻮﺋ&#= 65264; ﮐثرﺕ ﻭ ﺗﻮﺳﻌ= 5258; ﺗﺪﺍﻋﻰ ﻫﺎﻯ ﻣ&= #65228;ﻨﻮﻯ ﺍﻓﻘﻰ ﻭ ﻫﻢ ﺳﻄ= ﺢ ﺩﺭ ﮐﻤﺎﻝ ﻣﻴﺒ&= #65166;ﺷﻨﺪ.ﮐﻪﺍﻳﻦ ﺭﺍ ﺗﮑﺎﻣﻞ ﻧﻤ&= #65268;ﺪﺍﻧﻴﻢ. ﮔﺮﭼﻪ ﺗﻐﻴﻴﺮ &= #65261; ﺗﻮﺳﻌﻪﺍﻯ ﺍﻓ&#= 65240;ﻰ ﻫﺴﺖ.ﻭ ﺳﺮﺍﺳﺮ = ﻣﻮﺿﻮﻋﺎﺗﻰ ﻋﺎﺩﻯ ﻭ ﺩﻧﻴﻮ&= #65263; ﻭ ﺍﻧﺘﺰﺍﻉ ﺫﻫ&= #65256;ﻰ ﺍﺳﺖ.ﻭﻟﻰ ﺗﮑﺎ&= #65251;ﻞ ﻋﻤﻮﺩﻯ ﺭﻭ ﺑﺒ&= #65166;ﻟﺎ ﻭﺁﻳﻨﺪﻩ ﻫﺎﻯ &= #65255;ﻴﺎﻣﺪﻩ'ﻭ ﺗﺸﺴﺒّﻪ ﺑﻴﺸ= 5176;ﺮ ﺑﺨﺪﺍﻭﻧﺪ ﺩﺭ &= #64400;ﻤﺎﻟﺎﺕ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻫ&= #65256;ﺮ ﻭﻗﺘﻰ ﻣﻌﻨﻮﻯ &= #65261; ﺳﭙس ﻫﻨﺮ ﻣﻴﻨ&#= 65262;ﻯ ﮔﺮﺩﻳﺪ' ﺁﻧﮕﺎ&= #65257; ﻫﻨﺮﻣﻨﺪﻯ ﻭﻧ&#= 65166;ﻇﺮ ﻫﻨﺮ ﺭﺍ ﺑﺮﺏّ&#= 65165;ﻟﻨﻮﻉ ﺑﺸﺮﻯﺩﺭ ﻋﻘﻞ &= #65261; ﺍﺧﻠﺎﻕ ﻭ ﺫﻭﻕ = ﻭ ﺳﻠﻴﻘﻪ ﻭ ﻫﻨﺮ = ﺷﻨﺎﺳﻰ ﺑﺎﻟﺎ ﻣﻴﺒﺮﺩ &= #65175;ﺎ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺑﻬﻨﺮﻫ&#= 65166;ﻯ ﻋﻈﻴﻢ ﺗﺮ ﻭ ﺍﻟ= ﻬﻰ ﺗﺮ ﺭﺳﻴﺪ. ﻣﻨﻈ= ﻮﺭ ﺍﺯ ﻫﻨﺮ'ﺩﺭ ﻋﺸ= ﻖ ﺑﻴﺸﺘﺮ ﻭ ﺗﻌﺎ&= #65247;ﻰ ﺗﮑﺎﻣﻠﻰ ﻫﺎﻯ &= #65259;ﻨﺮﻯ ﺍﺳﺖ'ﮐﻪ ﺩﺭ ﮐﺎ= ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ ﻓﺮﺩﻭﺳﻰ ﻋﺎﺭ&#= 65233; ﺍﻟﻬﻰ'ﺁﻧﺮﺍ ﻣ&= #65256;ﺤﺼﺮﺍ ﻧﺰﺩ ﺍﻳﺮﺍﻧﻴ&#= 65166;ﻥ ﻣﻴﺪﺍﻧﺪ ﻭ ﺑس.&= #64400;ﻪ ﺍﻳﺮﺍﻧﻴﺎﻥ ﻳ&#= 65228;ﻨﻰ ﺁﺭﻳﺎ ﺷﺪﮔﺎﻥ &= #65239;ﺪﻳﻢ ﻭﺟﺪﻳﺪ ﻫﺴﺘﻨ&#= 65194;. ﻭﻧﻪ ﻫﺮﮐس ﺩﺭ &= #65251;ﺤﻴﻂ ﺍﻳﺮﺍﻥ ﺯﻧﺪﮔ&#= 65264; ﮐﻨﺪ'ﻳﺎ ﻓﺎﺭﺳ&= #65264; ﺻﺤﺒﺖ ﻧﻤﺎﻳﺪ.&= #64400;ﻪ ﻓﺎﺭﺳﻰ ﺯﺑﺎﻥ &= #65227;ﺮﻓﺎﻧﻰ ﻭ ﺍﻟﻬﻰ ﭼﻨﺪ ﻫ= ﺰﺍﺭ ﺳﺎﻝ ﮔﺬﺷﺘﻪ ﺍ&= #65239;ﻮﺍﻡ ﺑﺴﻴﺎﺭﻯ ﺩﺭ ﺍ&= #65267;ﻦ ﮔﻮﺷﻪ ﺟﻬﺎﻥ ﺑ&= #65262;ﺩﻩ' ﺍﺯ ﭼﻴﻦ ﺩﺭ ﺷﺮ= ﻕ ﺗﺎﻣﺮﺯﻫﺎﻯ ﺍ&#= 65197;ﻭﭘﺎ ﻭﻫﺮﺟﺎ ﮐﻪ ﻓﻠ&= #65204;ﻔﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣ&= #65212;ﺮﻑ ﺩﺍﺷﺘﻪ ﺍﺳﺖ. ﭘ= س ﻫﻨﺮﻣﻨﺪ ﺩﺭ ﮐ&= #65166;ﺭﻫﻨﺮﻯ ﺧﻮﺩ ﺍگر ﻫﺪﻑ &#= 65165;ﻟﻬﻰ و ﺩﻭﺭ ﺃﻧﺪﻳﺸ&#= 65264; ﮐﻨﺪ'ﮐﻪ ﺑﻬﺘﺮ = ﺍﺯ ﻧﻔﻊ ﻓﻮﺭﻯ اس= 578;.ﮐﻪ ﺑﺨﺎﻃﺮ ﭘﻮﻝ ﻭ = ﻣﺰﺩ ﮐﺎﺭ ﻣﻰ ﮐﻨﺪ. ﺑ= ;ﻄﻮﺭی که ﺍﺷﻴاء ﻭﺳʌ= 62;ﮊﻩ ﻫﺎﻯ ﻏﻴﺮ ﻫﻨﺮ&= #65263;'ﻏﺎﻳﺖ ﻭ ﻫﺪﻑ ﻭ ﻓﺎﻳﺪ= ﻩ ﺧﻮﺩ ﺭﺍ ﻧﺪﺍﺭ&= #65255;ﺪ.ﻭﻟﻰ ﻣﻮﺿﻮﻉ ﺍﺳﺘﺎ&#= 65175;ﻴﮑﻰ ﺟﻤﺎﻟﻰ'ﺧﻮﺩ ﻫ&= #65252;ﺎﻥ ﻏﺎﻳﺖ ﺁﻧﻬﺎ ﻣ&= #65268;ﺒﺎﺷﺪ.<o:p></o:p> ﻣﻮﺿﻮع اﺳﺘﺎﺗﻴﮑﻰ ﻳ= 5166; ﻭﺣﺪﺕ ﺻﻮﺭﺕ ﻭ&= #65251;ﺎﺩﻩ ﺃثر ﻫﻨﺮﻯ'ﻳﻚ &#= 65251;ﻮﺿﻮﻉ ﻋﻤﻮﺩﻯ ﺍﺳﺖ.ﮐ&= #65258; ﺍﺯ ﻣﺎﺩﻩ ﺟﺰ ﺳ= ﺎﻳﻪﺍﻯ'ﺑﺮﺍﻯ ﮐﻤﻚ ﺫﻫﻨﻰ'ﺍﺯ = ﺁﻥ ﭽﻴﺰﻯ ﺑﺎﻗﻰ ﻧ&= #65252;ﻴﻤﺎﻧﺪ. ﻭ ﺩﺭ ﺍﺷﻴاء ﺩ&#= 65255;ﻴﻮﻯ ﺍﺯ ﺻﻮﺭﺕ'ﺗﻨﻬ&= #65166; ﺑﺮﺍﻯ ﮐﻤﻚ ﺑﺬ&= #65259;ﻦ ﺣﻔﻆ ﻣﻴﺸﻮﺩ.ﮐ&= #65258; ﺑﻮﺩﻥ ﺻﻮﺭﺕ ﻓ&= #65260;ﻢ ﻭﺗﺼﻮﺭ ﻭ ﺣﻔﻆ = ﭼﻴﺰﻯ ﺩﺭ ﺣﺎﻓﻈﻪ ﺍﻧ&= #65204;ﺎﻥ ﻣﻴﺴّﺮ ﻧﻴﺴﺖ.&#= 65261; ﻣﺪﺍﻡ ﺫﻫﻦ ﺍﻧ&= #65204;ﺎﻥ ﺑﺸﺮﻯ ﺩﺭ ﻣﺤﺪ&= #65261;ﺩﻩ ﻣﺎﺩﻩ ﻭﻧﻔﻊ ﻭ = ﺩﻧﻴﺎﻯ ﺑﺸﺮﻯ ﺑﺎﻗﻰ ﻣ&= #65268;ﻤﺎﻧﺪ. ﻫﻨﺮ ﻧﻤﻮﻧﻪﺍ&#= 65263; ﺍﺯ ﻭﺣﺪﺕ ﻣﺎﺩ&= #65257; ﻭ ﺻﻮﺭﺕ ﺍﺳﺖ. ﻳ= ;ﮑﻰ ﻧﺎﺳﻮﺗﻰ ﻭﺩﻳ&#= 64405;ﺮﻯ ﻣﻌﻨﻮﻯ ﺫﻫﻨﻰ. = ﻭ ﻫﻴﭻ ﮐﺪﺍﻡ ﺩﺭ = ﺟﻬﺎﻥ ﻣﺎﺩﻯ ﻧﺎﺳﻮﺗ&#= 65264; ﻭﺟﻮﺩ ﻧﺪﺍﺭﻧ&#= 65194;. ﻭﺯﻧﺪﮔﻰ ﻧﺎﺳ&#= 65262;ﺗﻰ' ﻳﻌﻨﻰ ﺗﺮﮐﻴﺐ &= #65165;ﻳﻦ ﺩﻭ ﺩﺭ ﻳﻚ ﺗﮑﺎ= ﻣﻞ ﻣثبت ﻭﻳﺎ ﻗﻬA= 240;ﺮﺍ </spa= n>ﻭﺗﻐﻴﻴﺮ ﻣʌ= 56;ﻔﻰ.درﻫﻤﻴﻥ ﭙﺮﺩﺍﺧﺘﻦ ﻫﻨ&#= 65198;ﻯ ﻣﺎﺩﻩ ﺑﺎ ﺻﻮﺭ&= #65173; ﺁﻥ ﺍﺳﺖ. ﻟﺬﺍ ﻫ= ;ﺮﮐﺎﺭﻫﻨﺮﻯ ﻗﻮﻯ ﺗﺮﻳﻦ ﺗﻌ&= #65170;ﻴﺮ' ﻭ ﺟﻨﺒﻪ ﺍﻧﺴﺎ&= #65253; ﺑﺸﺮﻯ ﺁﻥ ﺍﺳﺖ.= ﻭ ﺍﮔﺮ ﻫﻨﺮ ﻧﺒﻮ&= #65193; ﺍﺷﻴاء ﻫﻤﺎﻥ = 5219;ﻮﺭ ﻣﻴﻤﺎﻧﻨﺪ ﮐﻪ &= #65169;ﻮﺩﻩﺍﻧﺪ.ﻳﺎ ﮐﺴﻰ ﻧﺒﻮﺩ'ﻭ ﻳ= ﺎ ﺍﮔﺮ ﺑﻮﺩ ﻧﻤﻰ = ﺗﻮﺍﻧﺴﺖ ﺍﺯ ﻣﺎﺩﻩ ﺻﻮﺭ&= #65173; ﺗﻌﺎﻟﻰ ﺑﺴﺎﺯ&#= 65193;. ﻭﺩﺭ ﺻﻮﺭﺗﻬﺎ&#= 65263; ﺷﻬﻮﺩﻯ ﻧﻴﺰ' ﻫ= ﻤﭽﻨﺎﻥ ﺻﻮﺭﺕ ﻣﻬﻢ ﺍﺳ&= #65174; ﮐﻪ ﻣﺎ ﺭﺍ ﺑﺸﻬ= ﻮﺩ ﺻﻮﺭﺕ ﺩﻳﮕﺮﻯ &= #65165;ﺯ ﻣﺎﺩﻩ'ﻭ ﺳﺮﺍﺳ&= #65198; ﻣﻌﻨﻮﻳّﺎﺕ'ﻋ= 5166;ﻗﺒﺖ ﺑﺎﻳﺪ ﺑﻤﻴﻨﻮ&#= 65267;ّﺖﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﻰ = ﺑﺮﺳﺎﻧﺪ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ &= #65255;ﻤﻰ ﺗﻮﺍﻧﺪ ﺩﺭﻙ ﻭ = ﻓﻬﻢ'ﻭ ﺣﺘﻰ ﺣﻔﻆ ﺃﻣﺮ = .ﺟﺪﻳﺪﻯ ﺩﺭ ﺣﺎﻓﻈﻪ ﻭﺳ&= #65166;ﺑﻘﻪ ﺗﺮﺑﻴﺘﻰ ﻭﺗﮑ&#= 65166;ﻣﻠﻰ ﺧﻮﺩ ﺑﻨﻤﺎﻳﺪ'&= #65165;ﮔﺮ ﺑﺪﻭﻥ ﺻﻮﺭﺕ ﺑ&= #65166;ﺷﺪ. ﺣﺘﻰ ﻓﻮﺭﻣﻮﻟ&#= 65260;ﺎﻯ ﺭﻳﺎﺿﻰ ﺻﻮﺭﺕ &= #65259;ﺴﺘﻨﺪ'ﻭ ﻗﺎﺑﻞ ﺣﻔﻆ ﻭﮐ&= #65166;ﺭﺑﺮﺩﻫﺎﻯ ﺑﻌﺪﻯ.ﻭﻧﻴﺰ ﮐ&= #1615;ﺪﻫﺎ ﻭ ﺭﻣﺰﻫﺎ.ﻭ ﺍﻟ= ّﺎ ﭼﻮﻥ ﺩﻭﺩ ﻭ ﺃﺑ= ﺮ ﻭ ﺑﺨﺎﺭ' ﻫﻨﺮ ﺍ= ;ﺣﺴﺎﺳﻰ ﺭﺳﻴﺪﻩ ﺍﺣﺘﻤ&#= 65166;ﻟﻰ' ﭼﻪ ﺭﺳﺪﺑﺒﺮﺩ&#= 65165;ﺷﺘﻬﺎﻯ ﺫﻫﻨﻰ ﻭﻣﻌﻨﻮ&#= 65263;'ﻭ ﻳﺎ ﺑﺎﻟﺎﺗﺮ ﺍ&= #65247;ﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﻣﻴﻨﻮﻯ'&= #65259;ﻤﻪ ﺩﺭ ﻫﻢ ﻣﺨﻠﻮﻁ = ﻭ ﺗﺪﺍﺧﻞ ﻣﻴﮑﻨ&#= 65256;ﺪ.ﻭ ﻫﺮ ﻟﺤﻈﻪ ﺑﺸﮑ&= #65248;ﻰ ﺑﻨﻈﺮ ﻭ ﺫﻫﻦ ﺍ= ﻧﺴﺎﻥ ﻣﻴﺮﺳﺪ.ﮐﻪ ﺗﮑ&= #65248;ﻴﻒ ﺣﺎﻓﻈﻪ ﺍﻧﺴﺎ&#= 65253; ﻧﺎﻣﻌﻠﻮم اس= 8; ﻣﮕﺮ ﻟﺤﻈﻪﺍﻯ که ﺟ= 5198;ﻳﺎﻥ ﺣﺮﮐﺖ ﺍﻳﻦ ﺩﻭ&= #65193;ﻫﺎ ﻭ ﺃﺑﺮﻫﺎ ﻭ ﺳﻴ= ّﺎﻟﻪ ﻫﺎﻯ ﺟﺎﺭﻯ ﺗﻮ&= #65239;ﻒ ﮐﻨﻨﺪ.ﺗﺎ ﻧﺎﻇ&= #65198; ﺑﺘﻮﺍﻧﺪ'ﺻﻮﺭ&#= 65175;ﻰ ﺍﺯ ﺁﻥ ﺭﺍ ﺩﺭ ﺫ= ;ﻫﻦ ﺧﻮﺩ ﺑﺴﺎﺯﺩ. ﺗ= ﺎ ﺣﻔﻆ ﺣﺎﻓﻈﻪ ﺑ&= #65198;ﺍﻯ ﺗﮑﺮﺍﺭ ﻭ ﺍﺳﺘ&= #65236;ﺎﺩﻩ ﻭﮐﺎﺭﺑﺮﺩ'ﺩﺭ &= #65203;ﻠﺴﻠﻪ ﻫﺎﻯ ﺍﻓﮑﺎﺭ ﺑ&= #65228;ﺪﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ &= #65261; ﻧﺘﺎﻳﺠﻰ ﺍﺯ ﺗ&= #65212;ﻮﺭﺍﺕ ﺩﺭ ﺍﻧﺴﺎﻥ ﺑﻮ&= #65183;ﻮﺩ ﺁﻭﺭﺩ. ﺯﻳﺮﺍ ﺳ= ﻠﺴﻠﻪ ﺗﺼﻮﺭﺍﺕ ﺗﻨﻬ&#= 65166; ﺭﺳﺎﻧﻨﺪﻩ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ ﻣﺎ'ﺑﺄﺑ&= #65194;ﻳّﺖ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭ ﺑ= ﻘﻴّﻪ ﻣﺪﺍﻡ ﺳﻠﺴﻠﻪ &= #65259;ﺎﻯ ﺑﺮﻳﺪﻩ ﺍﺯ ﻫﻢ = ﻭ ﺗﻔﮑﻴﻚ ﺷﺪﻩ' ﮐ= ﻪ ﭘﺮﺍﮐﻨﺪﻩ ﻓﮑ&#= 65198;ﻯ ﻭﺫﻫﻨﻰ ﻣﻴﮕﺮ&#= 65193;ﻧﺪ. ﻭ ﺑﺮﺍﻯ ﺫﻫﻦ ﺍ= ﻧﺴﺎﻥ ﺑﺎﻋث ﭘﺮﺗﻰ ﺣ&#= 65262;ﺍس ﻣﻴﺸﻮﺩ. ﮐﻪ ﺍﻧ= ﺴﺎﻥ ﺍﮐثر ﺍﻭﻗﺎﺕ = 5193;ﻭﭼﺎﺭ ﺁﻥ ﻣﻴﺒﺎﺷﺪ ﻣ&= #64405;ﺮ ﺩﺭ ﺩﺍﺭﻧﺪﮔﺎ&#= 65253; ﺗﻤﺮﻳﻦ ﻭ ﺳﺎﺑ&= #65240;ﻪ ﮐﻨﺘﺮﻝ ﺧﻮﻳﺸ&#= 65176;ﻦ'ﻭ ﺍﻧﺠﺎﻡ ﺗﺰﮐﻴ&#= 65258; ﻫﺎﻯ ﺑﻴﺸﺘﺮ ﺩ&= #65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﮐ&= #65258; ﺁﻥ ﻧﻴﺰ ﺗﻤﺎﻡ = ﻭﻗﺖ ﺗﻤﺮﮐﺰ ﻭﺟﻮﺩ &= #65255;ﺪﺍﺭﺩ' ﻭﺣﺘﻰ ﺩﺭﻳﻚ ﮐ&= #65166;ﻣﭙﻴﻮﺗﺮ'ﺍﮔ= 5198; ﺑﺮﻧﺎﻣﻪﺍﻯ ﻣ&#= 65204;ﻠﺴﻞ ﻭﻟﻰ ثاﺑﺖ ﻧﺒ= 5166;ﺷﺪ'ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﻗﺎﺑﻞ &= #65165;ﺳﺘﻔﺎﺩﻩ ﺩﺳﺘﮕﺎﻩ ﮐﺎﻣ&#= 64345;ﻴﻮﺗﺮ </spa= n>ﺑﺎﺷﺪ. ﺍﻳﻦ = 5165;ﻧﺴﺎﻥ ﺍﺳﺖ'ﮐﻪ ﻣﺎﺩﻩ = ﻣﺤﺴﻮس ﺭﻧﮓ ﺍﻧﺴﺎﻧﻰ &= #65169;ﺂﻥ ﻣﻴﺪﻫﺪ. ﻭﻣﻮﺿ&= #65262;ﻋﻰ ﻋﻘﻠﻰ ﻭﻣﻌﻨﻮ&#= 65263; ﺍﺯ ﻭﺣﺪﺕ ﺩﺭ ﻫ= ﺴﺘﻰ ﺑﻮﺟﻮﺩ ﻣﻴﺂﻭ&#= 65197;ﺩ.ﮐﻪ ﻫﮕﻞ ﺍﺯ ﻫﻮﻣﻮ&= #65247;ﻮﮒ ﻣﻰ ﮔﻮﻳﺪ ﮐﻪ ث&= #1575;ﺑﺖ ﻣﻴﮕﺮﺩﺩ. ﻳﻌﻨ&= #65264; ﻣﺤﺴﻮﺳﻰ ﮐﻪ ﺭ&= #65255;ﮓ ﺍﻧﺴﺎﻧﻰ ﺑﺨﻮ&#= 65193; ﻣﻴﮕﻴﺮﺩ'ﻭ ﺻﻮ&= #65197;ﺕ ﻗﺎﺑﻞ ﺍﻧﺘﺰﺍ&#= 65225; ﺫﻫﻨﻰ ﻳﺎﻓﺘﻪ.&= #64400;ﻪ ﺑﺎ ﺧﻮﺩ ﺫﺍﺕ ﺍ= ﻧﺴﺎﻥ ﻭﺣﺪﺕ ﻣﻴﻴﺎﺑ&#= 65194;.ﻧﻪ ﭼﻮﻥ ﺻﻮﺭﺕ ﻫﻨ&= #65194;ﺳﻰ ﻏﻴﺮ ﺍﻧﺴﺎﻧﻰ &= #65251;ﺎﺩﻩ.ﻣﺎﻧﻨﺪ ﺗﺮﺍﮐﻤﻰ.ﻭ ﺍﺻ&= #65220;ﻠﺎﺣﺎ (ﮐﻴﻔﻤﺎ ﺍﺗّﻔ&#= 65238;) ﻣﺎﺭﺍ ﺗﻌﺎﻟﻰ &= #65261; ﺍﻧﺘﺰﺍﻉ ﺫﻫﻨ&#= 65264; ﻭﺭﻭﺍﻧﻰ ﻣﻌﻨ&#= 65262;ﻯ ﻧﻤﻴﺪﻫﺪ. ﺧﻮﺩ = ﻋﻤﻞ ﺗﺠﺮﻳﺪ ﻧﻤﻮﺩ&#= 65253; ﻣﺎﺩﻩ ﻳﺎ ﺻﻮﺭ&= #65173; ﺩﺍﺩﻥ ﺑﻤﺎﺩﻩ' = ﻭ ﮐﺸﺎﻧﺪﻥ ﺗﻮﺟ&#= 1617;ﻪ ﻧﺎﻇﺮ ﺍﺯ ﻣﺎﺩ&= #65257; ﺑﺼﻮﺭﺕ ﺍﺳﺖ . ﻋ= ;ﻤﻞ ﺗﺠﺮﻳﺪ ﺍﺯ ﻣﺎ&= #65193;ﻩ'ﺩﺭ ﺗﺠﺮﻳﺪ ﺳﻠﻮﮐ&#= 65264; ﻗﺎﺑﻞ ﺗﻮﺟّﻪ &#= 65165;ﺳﺖ'ﮐﻪ ﺑﺎ ﺣﻔﻆ ﻣﺎﺩﻩ = ﺗﻮﺟّﻪ ﺑﻤﺎﺩﻩ ﻫﺮﭼﻪ &= #65169;ﻴﺸﺘﺮ ﻣﻴﮕﺮﺩﺩ'ﮐﻪ ﺍ&= #65255;ﺘﺰﺍﻉ ﻋﻘﻠﻰ ﻭ ﺫﻫﻨﻰ = ﺑﻴﺸﺘﺮﻯ ﺍﺯ ﺁﻥ ﻣﻴﺸﻮﺩ.= ﺩﺭ ﻫﻨﺮ ﻫﻤﻴﻦ ﻣﺴ&= #65156;ﻟﻪ ﺑﺰﺭﮒ'ﻳﻌﻨﻰ ﺍ&= #65175;ّﺤﺎﺩ ﺻﻮﺭﺕ ﻭﻣﺎﺩﻩ'&= #65267;ﺎ ﺷﮑﻞ ﻭﻣﻮﺿﻮﻉ &= #65261;ﻳﺎ ﺃﻣﺮﻯ ﺳﺒﮋﮐﺘ&#= 65268;ﻮ ﻭ ﺁﺑﮋﮐﺘﻴﻮ'ﻭ = ﻳﺎ ﺑﻘﻮﻝ ﺃﻫﻞ ﻓﻠ&= #65204;ﻔﻪ (ﻣﻮﺟﻮﺩ ﻓﻰ ﺫﺍ= ﺗﻪ) ﻳﺎ (ﻣﻮﺟﻮﺩ ﻟﺬ= ﺍﺗﻪ) ﻣﻄﺮﺡ ﻣﻴﺸﻮﺩ' = ﮐﻪ ﺳﺎﺭﺗﺮ ﻣﻴﮕﻮ&#= 65267;ﺪ. ﻫﻤﻴﻦ ﻣﺴﺄﻟﻪ &= #65255;ﻴﺰ ﺳﺎﻟﻚ ﻭ ﻏﻴﺮ ﺳ= ﺎﻟﻚ ﺍﻟﻬﻰ ﺭﺍ ﺍﺯ ﻫ= ﻢ ﺟﺪﺍ ﻣﻴﮑﻨﺪ.ﻳ&= #65228;ﻨﻰ ﻣﺘﻌﺎﻝ ﻃﻠﺐ'ﮐ&= #65258; ﺍﺯﺗﻐﻴﻴﺮﺍﻓ= 5240;ﻰ ﻃﻠﺐ ﺭﺍ ﺍﺯ ﻫﻢ= ﻣﺸﺨﺺ ﻣﻴﮑﻨﺪ'ﮐﻪ ﻋﻤ&= #65248;ﺎ ﻗﻬﻘﺮﺍ ﻃﻠﺒﻰ &= #65165;ﺳﺖ .<o:p></o:p> ﺩﺭ ﺑ᥷= 8;ﺭﺳﻰ ﻣﺎ ﺍﺯ ﻫﻨﺮ ﺍﻳ= ﻦ ﺗﻮﺟّﻪ ﺭﺍ ﺩﺍ&#= 65197;ﻳﻢ'ﮐﻪ ﻣﺎ ﻭﺻﻒ ﺍﺳﺘﺘ&= #65268;ﮑﻰ ﺟﻤﺎﻟﻰ ﺭﺍ ﺑﺸ&= #64401;ﻞ ﻓﻨﻮﻣﻨﻮﻟﻮﮊ= 5263; ﻣﻴﻨﻤﺎﺋﻴﻢ.ﻭ &= #1579;اﻧﻴﺎ ﺳﺎﺧﺘﻤﺎﻥ ﮐﺎ&#= 65197; ﻫﻨﺮﻯ ﻭ ﻋﻮﺍﻣ&= #65246; ﻫﻨﺮﻯ ﺭﺍ ﺗﺤﻠ&= #65268;ﻞ ﻣﻴﻨﻤﺎﺋﻴﻢ.ﻭ &= #65203;ﻮﻡ ﺍﻳﻨﮑﻪ ﺩﻧﺒﺎ&#= 65245; ﺩﻟﺎﻟﺘﻬﺎ ﻭ ﻣ&= #65228;ﺎﻧﻰ ﺍﻧﺴﺎﻧﻰ ﻫﻨﺮ &= #65251;ﻴﮕﺮﺩﻳﻢ ﻳﻌﻨﻰ ﺑﺮﺩﺍﺷ&#= 65174; ﻣﻴﻨﻮﻯ ﺑﺮﺗﺮ &= #65165;ﺯ ﺑﺮﺩﺍﺷﺖ ﻣﻌﻨ&#= 65262;ﻯ'ﮐﻪ ﺧﻮﺩ ﺑﺮﺗﺮ ﺍﺯ = ﺑﺮﺩﺍﺷﺖ ﻣﺎﺩﻯ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﻧﻴﺰ ﺭﺍﺑﻄﻪ ﻫ&= #65256;ﺮﻣﻨﺪ ﻭ ﺗﻤﺎﺷﺎﮔﺮ ﻫ&= #65256;ﺮ'ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺭﺍ&#= 65169;ﻄﻪ ﻫﻨﺮ ﺑﺎ ﺧﻮﺩ ﮐ= ﺎﺭ ﻫﻨﺮﻯ ﻣﻄﺮﺡ ﺍ&= #65203;ﺖ ﻭ ﺍﻟﺒﺘﻪ</s= pan> &#= 65251;ﺴﺎﺋﻞ ﻭﻣﺒﺎﺣث ﺩﻳﮕ= 5198;ﻯ ﻫﻢ ﻣﻴﺘﻮﺍﻧﻨ&#= 65194; ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ. = ﻧﺒﺎﻳﺪ ﻓﺮﺍﻣﻮﺵ ﮐﺮﺩ'&= #64400;ﻪﻣﻮﺿﻮع هنرﻯ ﻭ ﺟﻤﺎﻟA= 264;'ﺗﻨﻬﺎ ﻳک ﻤﻮﺿﻮﻉ ﻣﺘ&#= 65166;ﻓﻴﺰﻳکی اﺳﺖ.ﻭﮐﺎﺭﻯ ﺑ&#= 65166;ﻟﺎﺗﺮ ﺍﺯ ﺟﻬﺎﻥ ﻣﺎﺩ&= #65263;.ﻭ ﺣﺘﻰ ﺍﺯ ﺣﻴﻮﺍ&= #65255;ﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺑﻠﮑﻪ ﻣﺘﺎﻓﻴ&#= 65200;ﻳﻚ ﻭﺍﻗﻌﻰ ﻭ ﻣﺘﻌ&= #65166;ﻟﻰ ﻭ ﻋﻘﻠﻰ ﺍﺳﺖ.ﮐ= ﻪ ﺗﻨﻬﺎ ﺩﺭ ﺷﺎﻳ&= #65204;ﺘﮕﺎﻥ ﺗﻌﺎﻟﻰ ﺑﻴﺸﺘ&#= 65198; ﺟﺴﺘﻦ'ﺍﺯ ﻣﻘﺎ&= #65249; ﻧﻮﻋﻰ ﻭ ﻋﻘﻠﻰ = ﮐﻨﻮﻧﻰ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65251;ﻄﺮﺡ ﺍﺳﺖ.ﺗﺎ ﺷﺎﻳﺪ = ﺑﻌﻘﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺮﺳﺪ. ﻭﺩﺭ ﻭﺍ= ﻗﻊ ﺗﺪﺍﻋﻰ ﻋﻘﻠﻰ &= #65261; ﺗﻌﺎﻟﻰ ﻓﮑﺮﻯ'&= #65261; ﺗﺠﺮﻳﺪ ﺍﺯ ﻣﺎ&= #65193;ه ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65169;ﺎﺷﺪ' ﺗﻘﺮّﺏﺑﻴﺸﺘA= 198; ﺑﻤﻌﻨﻮﻳّﺎﺕ = 5251;ﻠﮑﻮﺗﻰ'ﻭﻋﻘʌ= 48;ﻬﺎﻯ اﻟﻬﻰ ﻧﻮع ﺒﺸ= 5198;ﻯ ﻣﻴﻴﺎﺑﺪ. ﭼﻪﺭ&= #65203;ﺪ ﺑﻤﻴﻨﻮﻳّﺎﺕ = 5165;ﻟﻬﻰ ﺧﺎﺹ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ.ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ<sp= an dir=3DLTR> </spa= n>ﺩﺭ ﺷﺎﻫﺪﺍʌ= 53; ﻣﺮﺍﺗﺐ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65251;ﻘﺪﻣﺎﺗﻰ ﺍﺳﺖ.ﮐﻪ ﻫﻨﻮﺯ = ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ال= 602;ُدُس ﺷﺸﻢ ﻧﻴﺰ ﻧﺮﺳ&= #65268;ﺪﻩﺍﻧﺪ.<o:p></o:p> ﻣ= ﻴﺘﻮﺍﻥ ﺟﻤﺎﻝ ﺷﻨﺎﺳﻰ &= #65261; ﻫﻨﺮ ﺷﻨﺎﺳﻰ'ﻭ = ﻧﻴﺰ ﺗﮑﺎﻣﻠﺎﺕ ﺭﻭ&#= 65187;ﻰ ﻭ ﻋﻘﻠﻰ ﺩﺭ ﮐﺎ= ﺭ ﺃﻧﺪﻳﺸﻪ' ﻫﺮﺳ&= #65258; ﺭﺍ ﺑﺎﺯ ﻳﻚ ﻣﻮ= ﺿﻮﻉ ﻃﺒﻴﻌﻰ ﺩﺍﻧﺴ&#= 65174;.ﮐﻪ ﻫﺪﻑ ﻏﺎﺋﻰ ﻭ ﻧ= ﻬﺎﺋﻰ ﻃﺒﻴﻌﺖ ﻭ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑ= ﺪ ﺑﻮﺩﻩ ﻭ ᥷= 1;ﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ ﻳﺎ ﻣﻴﺘ= ;ﻮﺍﻥ ﻣﻮﺿﻮﻉ ﺟﻤﺎﻝ &= #65207;ﻨﺎﺳﻰ ﻭ ﻫﻨﺮ ﺭﺍ ﺳﺎﻳ= ﮑﻮﻟﻮﮊﻳﻚ ﺩﺭ ﺭﻭﺍﻥ ﺷﻨﺎ&= #65203;ﻰ ﻓﺮﺩﻯ ﺍﻧﺴﺎﻥ &= #65193;ﺍﻧﺴﺖ.ﻭ ﺳﭙس ﺑﺼﻮﺭﺕ ﺁ&#= 65251;ﺎﺭﻯ ﺑﻤﻮﺿﻮﻋﻰ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﺩﺭ ﺁﻭﺭﺩ.ﺯﻳﺮ&= #65165; ﻃﺒﻴﻌﺖ ﺑﺎ ﻓﺮ&= #65193; ﺳﺮ ﻭﮐﺎﺭ ﺩﺍﺭ&= #65193;. ﻭ ﺍﻧﺘﻈﺎﺭﻯ ﺍ&= #65199; ﻓﺮﺩ ﺩﺍﺭﺩ' ﻭ ﻧ= ;ﻪ ﺍﺯ ﺟﻤﻊ ﺍﻧﺴﺎ&= #65255;ﻬﺎ. ﻭﺍﮔﺮ ﺑﺼﻮﺭﺕ &= #65153;ﻣﺎﺭﻯ ﻧﻴﺰ ﺟﺎﻣﻌﻪﺍ&#= 65263; ﺭﺍ ﻳﻚ ﻓﺮﺩ &#= 65175;ﺼﻮﺭ ﮐﻨﻴﻢ' ﺑﺎﺯ ﺧﺎ= ﺹ ﻫﻤﺎﻥ ﺟﺎﻣﻌﻪ &= #65165;ﺳﺖ'ﻭﻧﻪ ﮐﻪ ﺩﺭﺗﻤﺎﻡ ﺟ&= #65166;ﻣﻌﻪ ﻫﺎ ﺗﻄﺒﻴﻖ ﮐﻨ&= #65194;' ﺑﺸﮑﻞ ﺁﻣﺎﺭﻯ &= #65261;ﻧﺴﺒﻰ.ﻣﺮﺑﻮ= 5217; ﺑﺘﻤﺎﻡ ﺟﻮﺍﻣ&#= 65226; ﺑﺸﺮﻯ ﺑﻨﻤﺎﺋ&#= 65268;ﻢ.ﻭﻳﺎﻧﻤﻴﺘA= 262;ﺍﻧﺪ ﻣﻔﻴﺪ ﺷﻨﺎﺧﺖ &= #65183;ﻮﺍﻣﻊ ﺍﺯ ﮔﺬﺷﺘﻪ ﻫﺎ = ﺩﺍﻧﺴﺖ.ﮐﻪ ﭼﻪ ﺑﻮﺩﻧﺪ ﻭ ﻳ= ﺎ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ = ﮐﻪ ﭼﻪ ﺧﻮﺍﻫﻨﺪ ﺷ&= #65194;. ﻭ ﻫﻤﻴﺸﻪ ﻣﻮﺿ&= #65262;ﻉ ﻭ ﻣﺴﺄﻟﻪ ﺟﻤﺎ&= #65247;ﻰ ﻭﻫﻨﺮﻯ ﻭ ﺫﻭﻗ&= #65264;'ﻳﻚ ﻣﻮﺿﻮﻉ ﺍﺳﺘﺘ&#= 65268;ﮑﻰ ﻭ ﺷﺄﻥ ﻭﻣﻘﺎﻡ = ﺍﻳﻦ ﻟﺤﻈﻪ'ﺧﺎﺹ ﻳﻚ = ﻓﺮﺩ ﻫﻨﺮﻣﻨﺪ ﻳﺎ ﻫ&= #65256;ﺮ ﺷﻨﺎس ﻣﻴﺒﺎﺷ= 5194;'ﮐﻪ ﻟﺤﻈﻪ ﺩﻳﮕﺮ ﭼ&= #65256;ﺎﻥ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ &= #65199;ﻳﺮﺍ ﻣﻮﺿﻮﻉ ﺟﻤﺎﻟ&#= 65264; ﻣﺘﺎﻓﻴﺰﻳﮑﻰ &#= 65261; ﺗﮑﺎﻣﻞ ﻋﻘﻠﻰ &= #65261; ﺭﻭﺣﻰ'ﻣﺮﺑﻮﻁ &= #65169;ﺒﺎﺯﮔﺸﺘﮕﺎA= 253; ﺑﺨﻠﻖ ﺍﺳﺖ . ﺯﻳ= ;ﺮﺍ ﺩﺭ ﻫﻨﺮ' ﻫﺮﮔﺰ= ﺣﺮﻑ ﺁﺧﺮ ﻭ ﻧﻬﺎﺋﻰ = ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. ﻫﻤﺎﻥ = ﻃﻮﺭ ﮐﻪ ﺩﺭ ﺍﻣﻮﺭ ﻋ= ﻘﻠﻰ.ﻭ ﺍﺻﻮﻟﺎ ﺩﺭ ﻫﺴ&= #65176;ﻰ' ﻫﻴﭻ ﺣﺮﻑ ﺁﺧﺮ = ﻭ ﻣﻄﻠﻖ ﻣﺎﻧﻨﺪ&#= 65263; ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. = ﮐﻪ ﻣﺪﺍﻡ ﭼﻮﻥ ﺳﻴ&= #1617;ﺎﻟﻪﺍﻯ ﺟﺮﻳﺎﻥ ﺃﺯﻟﻰ &= #65155;ﺑﺪﻯ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ. = ﻳﺎ ﺟﻠﻮﺗﺮ ﺑﮑﻤﺎ&#= 65245; ﻭ ﺧﺪﺍﻭﻧﺪ ﭘﻴ&= #65206; ﻣﻴﺮﻭﺩ'ﻭ ﻳﺎ ﺑ= ﻘﻬﻘﺮﺍ ﻭﮐﺎﺭﻣﺎ ﻭ ﺗﮑ&= #65198;ﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ = ﺁﻳﻨﺪﻩ ﻫﺎ ﻣﻴﺮﻭﺩ.ﮐﻪ = ﺭﻓﺘﻦ ﺑﺴﻮﻯ ﺷﻴﻄﺎﻥ &= #65187;ﻘﺎﺭﺕ ﻧﻮﻋﻰ ﺍﺳﺖ.ﺗﺎ = ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ'ﺑﺎ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﻓﻄﺮﺕ ﺭﺳﻴﺪﻥ &= #65169;ﻨﻮﻉ ﺑﺸﺮﻯ'ﻭ ﻓﺼﻮﻝ = ﺁﺧﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺳ&= #65268;ﺪ ﮐﻪ ﻫﻤﻴﻦ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﻭ ﺗﺠﺮﻳ&= #65194; ﺫﻫﻦ ﻭ ﻧﺎﺧﻮﺩ&= #65153;ﮔﺎﻩ'ﻭﻣﺎﻫﻴ= 617;ﺖ ﺫﺍﺗﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﻓﺮﺩﻯ ﺧﻮﺩﺭﺍ' = ﺍﺯ ﺣﻘﺎﺭﺗﻬﺎ ﻭ ﺻ&= #65236;ﺎﺕ ﺣﻘﻴﺮ ﺣﻴﻮﺍﻧ&#= 65264; ﻭ ﺑﺸﺮﻯ ﭘﺎﻙ ﻧ= ﻤﺎﺋﻴﻢ'ﺗﺎ ﺷﺎﻳﺪ ﺑﺘﻘﺮﺑ&#= 65166;ﺕ ﺍﻟﻬﻰ ﻭﺗﺠﻠّ= 5268;ﺎﺕ ﺷﻬﻮﺩﻯ ﺑﺮﺳﻴ&#= 65250;.ﮐﻪ ﺣﺪّ ﺃﮐثر ﺩﺭ = 5183;ﻠﻮ </spa= n>ﮐﺸﻴﺪﻥ ﺁﻳʌ= 56;ﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ'&= #65207;ﻬﻮﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; القُدُس ﻭﻋﺮ&= #65205; ﺭﺣﻤﺎﻥ ﺍﺳﺖ. ﺗ= ﺎ ﺩﺭﻣﻄﻠﻖ ﺃﺑﺪ&#= 65267;ّﺖ'ﺭﻭﺡ ﻓﺮﺩﻯ ﻣﻮﻓﻖ ﺩ&= #65197;ﻋﺒﻮﺭ ﺗﮑﺎﻣﻠﻰ ﺍﺯ ﺑ&= #65264; ﻧﻬﺎﻳﺖ ﺍﺭﺑﺎ&#= 65167; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;'ﻭ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻋﻈﻴﻢ ﻭ ﻋﻈﻴﻢ = ﺗﺮ ﺍﺯ ﺭﺏّ ﺭﺣﻤﺎ&#= 65253;'ﺑﻨﻮﺭﺍﻟﺄﻧA= 262;ﺍﺭ ﺍﻟﻠﻪ ﺭﺏّ ﺍﻟ&#= 65156;ﺭﺑﺎﺏ ﺑﺮﺳﻴﻢ.ﮐﻪ ﻓﺮ&= #65215;ﺎ ﺑﻨﻬﺎﻳﺖ ﮐﻤﺎ&#= 65245;'ﻭ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺍﻟﻬی ﺮﺳﻴﺪﻩ &#= 65169;ﺎﺷﻴﻢ.ﺑﻴﺎﻥ ﻫﻨﺮﻯ ﻫﻨﺮﻣﻨ&#= 65194; </spa= n>ﻭ ﺑﺮﺩﺍﺷﺖ A= 259;ﻨﺮﺷﻨﺎس ﻧﺎﻇﺮ ﻫﺮ ﻫﻨﺮ'= ﻫﺮﮐﺪﺍﻡ ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ &= #65191;ﻮﺩ ﻋﻤﻞ ﻣﻴﮑﻨﻨﺪ.&= #65261;ﺣﺘﻰ ﻧﻤﻴﺘﻮﺍﻥ ﺑﻴ&#= 65254; ﺍﻧﺴﺎﻧﻬﺎ ﺭﺍ&#= 65169;ﻄﻪ ﺟﺰﻣﻰ ﻭ ﻗﻄﻌﻰ = ﻗﺎﺋﻞ ﺷﺪ. ﻭ ﺣﺮﻑﺁﺧﺮ= ﻯ ﺭﺍ ﭘﻴﺪﺍ ﮐﺮﺩ.= ﮐﻪ ﮔﻮﺋﻰ ﺳﻴﻞ ﺟﺮ&= #65267;ﺎﻧﺎﺕ ﺳﺮﻳﻊ ﭼﻨﺎﻥ ﺍ&= #65203;ﺖ'ﮐﻪﻟﺤﻈﻪﺍ= 5263; ﺗﻮﻗﻒ ﺑﺮﺍﻯ ﺍ&= #65197;ﺯﻳﺎﺑﻰ ﻭ ﺗﻮﺟّﻪ ﺑﻤﺎ &= #65255;ﻤﻴﺪﻫﺪ. ﺣﺘﻰ ﻧﺎﻇﺮ ﺳﻴ&= #65246; ﺭﺍ ﺑﺎ ﺧﻮﺩ ﻣﻴ= ﺒﺮﺩ'ﮐﻪ ﺑﻴﺸﺘﺮ ﺑﺴﻮﻯ &= #64344;ﺮﻳﺸﺎﻧﻰ ﻣﻴﺒﺮﺩ .<o:p></o:p> ﺩﺭ ﻣ᥾= 2;ﺿﻮﻋﺎﺕ ﻣﻮﺭﺩ ﺑﺤث ﻫﻨ&#= 65198; ﻭ ﻫﻨﺮ ﺷﻨﺎﺳﻰ'= ﻭ ﺯﻳﺒﺎﺋﻰ ﺷﻨﺎ&#= 65203;ﻰ ﻣﺎﺩﻯ ﻭﻣﻌﻨﻮ&#= 65263; ﻭﺣﺘﻰ ﻣﻴﻨﻮﻯ &= #65207;ﻬﻮﺩﻯ'ﺩﺭ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ'ﻭ ﺗﺎ ﺯﻧﺪﻩ ﺑﺎﺷ&= #65256;ﺪ'ﺑﺰﺣﻤﺖ ﻣﻴﺘﻮﺍﻥ ﺍﻳﻦ &= #65251;ﺴﺎﺋﻞ ﺭﺍ ﭘﻴﺶ ﮐﺸﻴﺪ.= ﮐﻪ ﻫﺮ ﮐﺪﺍﻡ ﺁﻥ ﺗ= ﺨﺼﺺ ﻳﻚ ﻋﻤﺮ ﺭﺍ ﻟﺎ= ﺯﻡ ﺩﺍﺭﺩ.ﮐﻪﺑﻔﺮ&#= 65213; ﺑﺘﻮﺍﻥ ﺣﻖ ﻣﻮ&= #65215;ﻮﻉ ﻭ ﻣﻄﻠﺐ ﺭﺍ ﺍﺩ= ﺍ ﮐﺮﺩ . ﺍﺯ ﺟﻤﻠﻪ= ; ﺗﻌﺮﻳﻔﺎﺕ ﻫﻨﺮﻯ'ﻭ ﺑﺤث ﮐ&= #65248;ّﻴﺎﺕ ﺷﺎﻣﻞ ﻫﻤﻪ ﺟﻨ&= #65170;ﻪ ﻫﺎﻯ ﻫﻨﺮﻯ'ﻭ ﻧ= ﻴﺰ ﺑﺮﺭﺳﻰ ﻋﻨﺎﺻ&#= 65198; ﮐﺎﺭ ﻫﻨﺮﻯ'ﮐﻪ = ﺩﺭ ﺍﻧﺠﺎﻡ ﻳﻚ ﮐﺎ&= #65197; ﻫﻨﺮﻯ ﻧﻘﺶ ﻣﻬ&= #65250; ﺩﺍﺭﻧﺪ ﻣﺎﻧﻨ&#= 65194; ﺳﺎﺧﺘﻤﺎﻥ ﻣﺎ&#= 65193;ﻯ ﺳﻮﮊﻩ ﻫﺎ'ﻭﻣﻮ&= #65239;ﻌﻴّﺘﻬﺎﻯ ﻣﮑﺎﻧﻰ ﻭ ﺯﻣﺎ&= #65255;ﻰ'ﺩﺭ ﺳﻮﮊﻩ ﻫﻨﺮﻯ ﻣ&= #65262;ﺭﺩ ﺗﻮﺟّﻪ' ﻭ ﺣﺘﻰ = ﺳﻮﮊﻩﻣﻮﺭﺩﺑ= 5198;ﺭﺳﻰ ﻳﻚ ﻫﻨﺮﻣﻨﺪ'ﻭ&= #65267;ﺎ ﻣﻮﺿﻮﻉ ﮐﺎﺭ ﻫ&= #65256;ﺮﻯ اﻭ' ﮐﻪﭼﻪ ﺟﻨﺒ&= #65258;ﻫﺎﺋﻰ ﺭﺍ ﺩﺭ ﻧﻈﺮﺩﺍ&= #65207;ﺘﻪ ﻭ ﺑﺎ ﺗﻌﺒﻴﺮ ﻭ= ﺑﻴﺎﻧﺎﺕ ﺯﺑﺎﻧﻰ ﻭ ﻟﻔﻈ&= #65264;'ﻭ ﻳﺎ ﺩﺭ ﮐﺎﺩﺭ ﺭ= ﻧﮓ ﺩﺭ ﺗﺎﺑﻠﻮ ﺷﻨ&= #65166;ﺳﻰ'ﻭ ﻳﺎ ﺩﺭ ﺟﻮﺍﻧﺐ = ﻭ ﺳﺎﻳﻪ ﻫﺎ ﻭ ﮔﻮ= ﺷﻪ ﻫﺎﻯ ﻳﻚ ﮐﺎﺭ ﺗ= ﺠﺴّﻤﻰ ﮐﻪ ﭼﻪ ﻫﺴﺘﻨﺪ.= ﺑﺎﺯ ﺭﺍﺑﻄﻪ ﻫﻨﺮ ﻭ<= /span> </spa= n>ﻃﺒﻴﻌﺖ ﺭﺍ'A= 169;ﺎﻳﺪ ﺍﺯ ﻣﻮﺿﻮﻋﺎﺕ &= #65227;ﺸق ﻮﻫﻨﺮ ﻫﻨﺮﻣﻨ&#= 65194; ﮔﻔﺖ. ﺯﻳﺮﺍ ﻫﻨ= ﺮ ﺍﻣﺮﻯﻄﺒﻴﻌﻰ' &= #65261; ﺍﺯ ﻃﺒﻴﻌﺖ ﻣﺎ&= #65193;ﻯ'ﻭ ﻃﺒﻴﻌﺖ ﻫﻨﺮﻣ&#= 65256;ﺪ ﻭ ﻃﺒﻴﻌﺖ ﻧﺎﻇ&= #65198; ﻫﻨﺮ ﻣﺮﺑﻮﻁ ﺍ&= #65203;ﺖ.ﭼﻮﻥ ﺍﻟﻬﺎﻡ ﺍﺯ ﻃﺒ&= #65268;ﻌﺖ ﮔﺮﻓﺘﻪ ﻣﻴﺸﻮ&#= 65193;.ﻭﻟﻰ ﻃﺒﻴﻌﺖ ﺍﻟﻬﻰ &= #65261; ﺍﻟﻬﺎﻡ ﺍﺯ ﻃﺒ&= #65268;ﻌﺖ ﻣﺎﺩﻯ ﻫﻨﺮﻣﻨ&#= 65194; ﻏﻴﺮ ﺍﻟﻬﻰ ﺩﺭ = ﺳﻄﺢ ﺑﺴﻴﺎﺭ ﭘﺎﺋﻴ&#= 65254; ﺗﺮ ﺍﺯ ﺍﻟﻬﺎﻡ = ﮔﻴﺮﻯ ﻟﺪﻧّﻰ ﺍﻭﻟﻴ= 5166;ﻯ ﺍﻟﻬﻰ ﻭ ﺳﺎﻟﮑ&= #65166;ﻥ ﺁﻧﻬﺎ ﺍﻟﻬﺎم &#= 65194;ﺍﺭﺩ.ﻭ ﺿﻤﻨﺎ ﺑﺮﺭﺳﻰ &= #65175;ﺎﺭﻳﺦ ﻫﻨﺮ ﺟﻨﺒﻪﺍﻯ &= #65165;ﺯ ﮐﺎﺭ ﻫﻨﺮﻯ ﺩﺭ&= #65219;ﺒﻴﻌﺖ ﺍﺳﺖ. ﺭﺍﺑﻄﻪ ﻫ= ﻨﺮ ﻭ ﺻﻨﻌﺖ'ﮐﻪ ﺳﺮ= ﮔﺮﻣﻰ ﻭ ﺑﺎﺯﻯ ﺍﻧﺴﺎ&= #65253; ﺩﺭ ﺳﻮﮊﻩ ﻫﺎﻯ = ﻫﻨﺮﻯ'ﻭ ﺩﺭ ﻣﺼﻨﻮﻋﺎﺕ &= #65259;ﻨﺮﻯ ﺍﺳﺖ.ﻭﺭﺍﺑﻄﻪ &= #65259;ﻨﺮ ﻭ ﺟﺎﻣﻌﻪ'ﻭ ﻣﺴ= ﺄﻟﻪ ﺍﺑﺪﺍﻉﻫﻨﺮﻯ &#= 65261;ﻣﺴﺄﻟﻪ ﺗﺬﻭﻕ ﻭﺗﺮﮐﻴ&#= 65168;ﺍﻣﮑﺎﻥ ﺑﺮﺩﺍﺷﺖ ﻧﻴﮑ&#= 65262;ﺗﺮ ﺩﺭ ﺫﻭﻗﻰ ﺍﺭﺗ&= #65170;ﺎﻁ ﻫﻨﺮﻯﻤﻴﺒﺎﺷ= 5194;. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﻣ&= #65184;ﻤﻮﻋﻪﺍﻯ ﺍﺯ ﺍﺣﮑﺎﻡ ﻭ ﻗ= ﻮﺍﻋﺪﻯ ﺑﺮﺍﻯ ﺯﻳﺒﺎﺋ&#= 65264; ﻭ ﻫﻨﺮﻯ ﺭﺍ ﺑﺎ= ﻳﺪ ﻣﻄﺮح کرﺩ. ﮐﻪ &#= 65259;ﺮﺷﺎﺧﻪ ﺁﻥ'ﻋﻤﺮﻯ ﺭﺍ ﺍ= ﺯ ﺍﻧﺴﺎﻥ ﻣﻴﮕﻴ&#= 65198;ﺩ'ﮐﻪ به ﮐﻤﺎﻝ ﺑﺮﺳ= 5194;.ﮔﺮﭼﻪ ﺑﮑﻤﺎﻝ ﻧﻬﺎﺋ&#= 65264; ﻧﻴﺰ ﻧﻤﻴﺮﺳﺎ&#= 65255;ﺪ.ﮐﻪ ﺩﺭ ﺯﻣﺎﻥ ﺑﻌﺪ&= #65263; ﻣﻮﺭﺩ ﺑﻰ ﺍﻋﺘ&= #65256;ﺎﺋﻰ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65193;.ﻭ ﺗﻨﻬﺎ ﺭﺍﻩ ﮐﻮ&= #65175;ﺎﻩ ﻭ ﺳﺮﻳﻊ'ﺑﺮﺍﻯ = ﺷﻨﺎﺧﺖ ﻫﺮﭼﻪ ﺑﻴ= ;ﺸﺘﺮ ﻫﻨﺮ ﻭﺯﻳﺒﺎﺋ&#= 65264;'ﺩﺭ ﻟﺰﻭﻡ ﻓﻮﺭﻯ ﺍ&= #65255;ﺴﺎﻥ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺧﻮﺩﺁﮔﺎﻩ ﺫﻫ&#= 65254;'ﻭﻧﺎﺧﻮﺩﺁﮔA= 166;ﻩ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5261; ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻣﻴﺒﺎﺷﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﭘس ﺍﺯﺍﻳﻦ ﺗﺨ&#= 65248;ﻴﻪ ﻭ ﺗﺤﻠﻴﻪ'ﻫﻤﺎ&= #65253; ﻫﻨﮕﺎﻡ ﺍﺳﺖ'ﮐ&= #65258; ﺫﻭﻕ ﻫﻨﺮﺷﻨﺎ&#= 65203;ﻰ ﻭ ﺣﺘﻰ ﺍﺑﺮﺍﺯ = ﻫﻨﺮ ﻣﺎﺩﻯ ﻭ ﻣﺼﻨﻮ&= #65227;ﻰ ﻭ ﻣﻌﻨﻮﻯ'ﺍﻧﺴ&= #65166;ﻧﻬﺎﻯ ﺷﺎﻫﺪ ﻣﺮﺍﺗﺐ &= #65175;ﺠﻠّﻰ ﻫﻔﺘﮕﺎﻧﻪ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﺑﺤﺪّ ﺃ&#= 64400;ثرﻣﻴﺴّﺮ ﺍﺯ ﭘﻴﺸﺮﻓﺖ ﻣ&= #65268;ﺮﺳﺪ.ﺳﺮﻳﻊ ﺗﺮ ﺣﺪّ ﺃﻗﻞ ﺗ&= #65166; ﺳﻄﺢ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﮐﻪ ﺩﺭﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺁﻳﻨﺪﻩ ﺣ&= #65166;ﺻﻞ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ'&= #65261;ﺍﻣﺮﻭﺯ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﺪﺳﺖ ﺁﻭﺭﺩ ﺁ&= #65255;ﮕﺎﻩ ﺑﺮﺭﺳﻰ ﻫﺮ ﻳﻚ = ﺍﺯ ﺷﺎﺧﻪ ﻫﺎﻯ ﻣﻄ&= #65166;ﻟﻌﻪ ﻫﻨﺮ'ﻫﻢ ﺷﺎﻳﺴ&= #65176;ﮕﻰ ﻭ ﻫﻢ ﭘﺨﺘﮕﻰ ﻟ= ﺎﺯﻡ ﭘﻴﺪﺍ ﺧﻮﺍﻫﺪ &= #65207;ﺪ.ﺑﺎﺯ ﺩﺭ ﺑﺮﺭﺳﻰ ﺑﻌ&= #65194;ﻯ ﻣﺎ ﺍﺯ ﻣﻮﺿﻮﻋ&= #65166;ﺕ ﻫﻨﺮﻯ'ﺗﺎ ﺁﻧﺠ&= #65166; ﮐﻪ ﻣﻴﺴّﺮ ﺑﺎ&#= 65207;ﺪ'ﻣﺴﺄﻟﻪ ﻫﻨﺮ ﻭﺯﻧﺪﮔﻰ &= #65165;ﺳﺖ.ﭼﻮﻥ ﻧﻈﺮﻳّﺎﺕ ﺗﺎ= 5197;ﻳﺨﻰ ﺍﺭﺳﻄﻮ'ﻭ ﻧﻈﺮ&= #65267;ﻪ ﺣس ّﺑﺮﮔﺴﻮﻥ = 5193;ﺭ( ﺍﺗﻔﺎﻕ ﻣﻌﻨﻰ &= #65193;ﺍﺭ)'ﻭ ﻧﻴﺰ ﻧﻔﻊ ﻋﻤﻠ&= #65264; ﻣثبت ﻳﺎ ﻣﻨﻔA= 264;'ﺩﺭ ﺗﻔﮑّﺮ ﭘرﺍﮔA= 252;ﺎﺗﻴﺴﻤﻰ ﻭ ﻏﻴﺮﻩ ﮐﻪ ﻣﺎ= ﺭﺍ ﺩﺭ ﺑﺮﺯﺥ ﺯﻧﺪ&= #64404;ﻰ ﻗﺮﺍﺭ ﻣﻴﺪﻫﺪ.&= #65187;ﻖّ ﺍﻳﻦ ﺍﺳﺖ'ﮐﻪ ﺑ= ﺪﺍﻥ ﺗﻮﺟّﻪ ﻋﻤﻴﻖ &#= 65261; ﺳﺮﻳﻊ ﮐﻨﻴﻢ. ﺯ= ﻳﺮﺍ ﻃﻮﻝ ﻋﻤﺮ ﺍﻧﺴ&= #65166;ﻥ ﭼﻨﺎﻥ ﺩﺭﺍﺯ ﻧ&= #65268;ﺴﺖ'ﮐﻪ ﺩﺳﺖ ﺑﺪﺳﺖ ﮐﺮ&= #65193; ﻭ ﻳﺎ ﺑﻔﮑﺮ ﻭ ﺑ= ;ﺮﺭﺳﻰ ﺧﻮﺩﻣﺎﻥ ﺍﮐﺘ&#= 65236;ﺎ ﮐﻨﻴﻢ'ﻭﺗﺠﺮﺑ&#= 65258; ﮔﺬﺷﺘﮕﺎﻥ ﺭﺍ &= #65193;ﺭ ﻧﻈﺮ ﻧﮕﻴﺮﻳﻢ. = ﮐﻪ ﮐﺎﺭ ﺩﻭﺑﺎﺭﻩ&#= 65165;ﻯ ﻧﮑﺮﺩﻩ ﺑﺎﺷﻴ&#= 65250;.ﻭ ﺑﺨﺼﻮﺹ ﺳﻔﺎﺭ&#= 65205; ﺗﺠﺮﺑﻪ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ'ﻭ ﺳﺎﻟﮑ&= #65166;ﻥ ﺭﺍﻩ ﺧﺪﺍ ﻭﺗﮑ&= #65166;ﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65197;ﺍ'ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣ&= #65268;ﻨﻤﺎﺋﻴﻢ ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ &= #65165;ﻧﺴﺎﻥ ﺭﺍ= ﺩﺭ ﺗᤨ= 1;ﺎﻣﻞ ﻭﺑﺮﺩﺍﺷﺖ ﺑﻬ&#= 65176;ﺮ ﺍﺯ ﻫﻨﺮ'ﺑﺨﺼﻮ&= #65209; ﻫﻨﺮ ﺍﻳﺮﺍﻧﻰ &= #65153;ﺭﻳﺎﺋﻰ'ﻭ ﻫﻨﺮ ﺭﺳﻴﺪﻥ ﺑ&= #65204;ﺘﺎﺭﻩ ثرﻳّﺎ ﻭ ﻋﻠﻢ = 5165;ﻟﻬﻰ'ﻳﺎ ﻫﻤﺎﻥ ﺁﮔﺎﻫﻰ &= #65207;ﻬﻮﺩﻯ ﺍﺯ ﻋﻮﺍﻣﻞ ﺍﻟ&= #65260;ﻰ' ﺣﺪّ ﺃﻗﻞ ﻇﺮﻑ &= #65259;ﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝﺁﻳ&#= 65256;ﺪﻩ ﺑﺮﺳﻴﻢ.ﮐﻪ ﻳﻚ = ﺷﺒﻪ ﺭﻩ ﺻﺪ ﺳﺎﻟﻪﺭ&= #65235;ﺘﻥ اﺳﺖ. ﮐﻪﻫﺮ ﺷﻬ&= #65262;ﺩﻯ ﺁﻥ ﺭﺍ ﮐﻪ ﻧﺘﻴ= ﺠﻪ ﻣﻴﺪﻫﺪ،ﻳﻚ ﻫ= 5200;ﺍﺭ ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺖ ﺳﻮﻡ ﭘس ﺍﺯ= ; ﻣﺮﮒ'ﺩﺭﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻭ ﺑﻰ ﻧ= ﻴﺎﺯﻯ ﺑﺘﻮﻟﺪﺍﺕ ﻣﺠ&#= 65194;ﺩ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﺭﺍ ﻫﻤﺮﺍﻩ ﺩﺍ&= #65197;ﺩ.ﮔﺮﭼﻪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻫﺮﺷﻬﻮﺩﻯ ﻭ ﻫ&= #65198; ﺷﺐ ﻗﺪﺭﻯ ﺩﺭ ﺁ= ﻥ'ﭘﻨﺠﺎﻩ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﺭ&= #65199;ﺵ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.&= #65261; ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﻫ&= #65198;ﺭﻭﺯ ﺭﺏّ ﺷﻤﺎ ﻗﺎﺋ&#= 65250; ﻫﺰﺍﺭ ﺳﺎﻝ'ﻭ ﻫ= ﺮ ﺭﻭﺯ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ ﭘﻨﺠﺎﻩ ﻫﺰﺍﺭ &= #65203;ﺎﻝ ﺍﺳﺖ.ﺩﺭ ﺣﺎﻟﻴ&= #64401;ﻪ ﻫﺮ ﺭﻭﺯ ﺍﺭﺑﺎ&= #65167; ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ'ﻭ ﺷﻬﻮﺩﻫﺎﻯ ﻣﻘ&#= 65194;ﻣﺎﺗﻰ ﭘﺒﺠﮕﺎﻧﻪ ﺁﻥ'&= #65259;ﺮﻳﻚ ﺻﺪ ﺳﺎﻝ'ﺑﻬﺸﺖ = ﺳﻮﻡ ﺍﻧﺘﻈﺎﺭ ﻋﺮﺷ&#= 65264; ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧ&= #65194;.ﻣﺎﻧﻨﺪ ﻣﺴﻴﺢ ﮐﻪ ﺑﺎ ﺷ= ﺶ ﺷﻬﻮﺩ ﺧﻮﺩ ﺗﺎ = ﻋﺮﺵ ﺭﻭﺡ القُدُس = ﺭﻓﺖ'ﺷﺸﺼﺪ ﺳﺎﻝ ﺑﻌﺪ ﺩﺭ ﺻ= ﻮﺭﺕ ﻣﻮﻟﺎ ﻋﻠﻰّ ﺩ&#= 65197; ﺩﺍﻣﺎﻥ ﺗﺠﺴّ= 5250; ﺍﻧﺴﺎﻧﻰ ﻧﻮﺭ &= #65251;ﺼﻄﻔﻮﻯ ﺧﻮﺩ ﻳﺎ ﭘﺪﺭ ﺁ= ﺳﻤﺎﻧﻰ ﻣﺴﻴﺢ' ﺗﺮﺑﻴﺖ = ﺳﻠﻮﮐﻰ ﺧﻮﺩﺭﺍ &#= 65267;ﺎﻓﺖ.ﻭ ﺍﻭ ﻧﻴﺰ ﺑﻨﻮﺭ = ﻗﺎﺋﻢ ﺭﻭﺡ القُدُس = ﺭﺳﻴﺪ.ﮐﻪ ﻣﺤﻤﺪ ﮐﺎﺷﻒ ﺁ&= #65253; ﻧﻮﺭ ﻗﺎﺋﻢ ﺑﻮ&= #65193;. ﻭﻣﻬﺪﻯ ﻣﻮﻋﻮ&#= 65193; ﻣﺤﻤﺪ و سوشیانس زردشت ﻭ ﻫﻤﻪ ʄ= 00;ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ'ﺗﻨﻬﺎ ﻫ&= #65252;ﻴﻦ ﺍﻧﺒﻴﺎﻯ ﻗﺒﻠ&#= 65264; ﻭ ﺍﻭﻟﻰ ﺍﻟﻌﺰ&= #65251;ﻬﺎ ﻭ ﻏﻴﺮ ﺍﻭﻟﻰ ﺍ= ﻟﻌﺰﻣﻬﺎﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﻨﺪ ﺑﻮﺩ'ﮐﻪ ﺩﺭصو= 585;ت ﺗﺴﻠﻴﻢ ﻭﺍﻃﺎ&#= 65227;ﺖ ﻭ ﺍﻧﺠﺎﻡ ﻭﻇﺎ&= #65267;ﻒ ﺳﻠﻮﮐﻰ ﺩﺭ ﻧﻮ&= #65225; </spa= n>ﻓﻮﻕ ﺑﺸﺮﻯ'A= 165;ﻳﻨﺎﻥ ﻧﻴﺰ ﺑﻨﻮﺭ ﺭﺏ&= #1617; ﺭﺣﻤﺎﻥ ﻣﻴﺮﺳ&#= 65256;ﺪ. ﻭﺗﺎﻋﺮﺵ ﺭﺏّ &#= 65169;ﺮﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﻣﻌ&= #65198;ﺍﺝ ﻭ ﺍﺳﺮاء ﺧﻮﺍ= 5259;ﻨﺪ ﺩﺍﺷﺖ.ﮐﻪ ﺁﻧﮕ&= #65166;ﻩ ﻫﺮﺭﻭﺯ ﺷﻬﻮﺩ&#= 65263; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;'ﭼﻬﺎﺭ ﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ = ﺑﻰ ﻧﻴﺎﺯﻯ ﺑﺘﻮﻟ&#= 65194;ﺍﺕ ﺟﻬﺎﻧﻰ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺩﺍﺷﺖ. ﻟﺬﺍ ﮐﺎ= ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻭ ﻋﺮﻓﺎ = ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﮔﺬﺷﺘﻪ'ﺑﺨﺼﻮ&#= 65209; ﻋﺎﺭﻓﺎﻥ ﺍﻳﺮ&#= 65165;ﻧﻰ' ﭘﺎﺭﺳﺎ &#= 65207;ﺪﮔﺎﻥ ﻭ ﺁﺭﻳﺎ ﻭ ﺑﻮﺩ= ﺍ ﻭ ﻧﻴﺮﻭﺍﻧﺎ ﻭ(= ﻳﻠﺪﺍ ) ﺷﺪﮔﺎﻥ'ﻭ ﺻﺎﺣ= ;ﺒﺎﻥ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﭘس ﺍﺯ ﻣﺮ&= #64402; ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ'ﺑ= ﺮﺍﻯ ﺑﻴﺎﻥ ﺍﺳﺮﺍﺭ &= #65165;ﻟﻬﻰ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟ&= #65194;ﻧّﻰ ﺧﻮﺩ' ﺩﺭ ﺗﻨﺰﻳ= ﻞ ﻣﻨﻄﻘﻰ ﺑﺎﻟﻔ&#= 65166;ﻅ ﻭﮐﻠﻤﺎﺕ ﻣﻔﻬ&#= 65262;ﻡ ﺑﺸﺮﻯ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﺩﺍ&= #65197;ﻧﺪ' ﻭ ﻳﺎ ﻧﺼﻴﺤﺘﻰ = ﻋﺎﻡ ﺑﺮﺍﻯ ﻋﻮﺍﻡ . ﮐ= ;ﻪﺁﻧﺮﺍ ﻫﻤﺎﻥ(ﻫﻨﺮ ﺍﻟ&= #65260;ﻰ)ﻣﻴﮕﻮﺋﻴﻢ.&#= 64400;ﻪ ﻧﺰﺩ ﺍﻳﺮﺍﻧﻴ&#= 65166;ﻥ ﺍﺳﺖ ﻭﺑس ﻭ ﺍﻳ&= #65254; ﺑﺤث ﻣﺎ ﺍﺯ ﻋﺸ&= #65238; ﺍﻟﻬﻰ ﺍﺳﺖ. ﻭ ﺩ= ;ﻳﮕﺮ ﻣﻔﺎﻫﻴﻢ ﻋﺮﻓ&#= 65166;ﻧﻰ'ﭼﻮﻥ ﻋﺸﻖ ﻭ ﻋﻘﻞ ﻭ ﻋ= ;ﻠﻢ ﻭ ﻫﺰﺍﺭﺍﻥ ﻭﺍ&= #64394;ﮔﺎﻥ ﺩﻳﮕﺮ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﻭﺑﺸﺮﻯ' ﺩﺍﺭﺍ&= #65263; ﺑﺮﺩﺍﺷﺘﻬﺎﻯ &#= 65227;ﺮﻓﺎﻧﻰ ﻭ ﺳﻠﻮﮐﻰ ﺧﻮﺩ&= #65197;ﺍ ﺩﺍﺭﻧﺪ'ﮐﻪ ﺷﻨ&= #65166;ﺧﺘﻪ ﻋﻤﻮﻣﻰ ﻧﻴﺴﺖ. = ﻭﺍﻣثاﻝ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257; ﺩﺳﺖ ﻭﭘﺎﺷﮑﺴ&#= 65176;ﻪ'ﺳﻌﻰ ﺩﺭ= ﺑﻴﺎﻥ= ; ﺁﻥ ﺩﺍﺭﺩ.ﺯﻳﺮﺍ ﺍ&= #65267;ﻦ ﻭﺍﮊﮔﺎﻥ ﺩﺭﻟ&#= 65232;ﺘﻨﺎﻣﻪﻫﺎ'ﭘA= 208;ﺘﻮﺍﻧﻪﻫﺎﻯ ﻋﻤﻴﻘﺘﺮ ﻭﻣﻌ&#= 65256;ﻮﻯ ﺗﺮ ﻭ ﻣﻴﻨﻮﻯ ﺗ= ﺮ ﺑﻬﻤﺮﺍﻩ ﺧﻮﺍ&#= 65259;ﺪ ﺩﺍﺷﺖ. ﮐﻪ ﻣﻌﻤ= ﻮﻟﺎ ﺩﻳﺪﻩ ﺩﺭ ﮔﻔﺘ&= #65166;ﺭ ﻭﻧﻮﺷﺘﺎﺭﻫﺎ &#= 65255;ﻤﻰ ﺷﻮﺩ ﻭﻟﻰ ﺧﻮﺍ&= #65255;ﻨﺪﻩ ﮔﺮﺍﻣﻰ ﺷﺎﻳﺴ&#= 65176;گی ﺍﻳﻦ ﺭﺍ ﺩﺍﺭﺩ'= ﮐﻪ ﺑﺎﻳﻦ ﺍﻋﻤﺎﻕ &= #65251;ﻔﺎﻫﻴﻢ ﻋﺮﻓﺎﻧﻰ ﻭ ﺗﮑ&= #65166;ﻣﻠﻰ ﻭ ﺍﻟﻬی ﻮ ﺗﻨﻬ&= #65166; ﻣﻘﺼﻮﺩ ﺧﺪﺍﻭ&#= 65255;ﺪ </spa= n>ﻭ ﭘﻴﺎﻣﺒﺮʋ= 65;ﻥ ﻭ ﺍﻭﻟﻴﺎ ﺑﺮﺳ&= #65194;. ﻭ ﻧﻪ ﮔﻔﺘﺎﺭﻫ&= #65166;ﻯ ﮐﻠﻴّﻪ ﺁﺧﻮﻧ= 5194;ﻫﺎ ﻭﮐﺸﺸﻴﺎﻥ ﺩﺭ &= #65175;ﻤﺎﻣﻰ ﺍﺩﻳﺎﻥ ﻏﻴﺮ ﺳ&= #65248;ﻮﮐﻰ'ﻭ ﺑﻬﺮ ﻧﺎﻡ ﻣﺬﻫ&= #65170;ﻰ ﮐﻪ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65256;ﺪ.ﺟﺰ ﻣﺸﺮﻙ ﻭﺩﺷﻤﻦ &= #65191;ﺪﺍ ﻧﻴﺴﺘﻨﺪ ﮐﻪ ﻓ&= #65198;ﻳﺒﮑﺎﺭﻯ ﺩﺍﺭﻧﺪ'ﻭﻣﺮﺩ&#= 65249; ﺭﺍ ﺑﺎ ﺧﻮﺩ ﻓﻮ= ﺝ ﻓﻮﺝ ﺑﺠﻬﻨّﻢ &#= 65239;ﻬﻘﺮﺍ ﻭﻣﺴﺦﺣﻴﻮﺍﻧ= 5264; ﻣﻴﺒﺮﻧﺪ ﻭ ﺑﻘ&= #65262;ﻝ ﻣﺤﻤﺪ'ﺗﻔﮑّﺮ &#= 65203;ﺎﻋﺘﻰ ﻭ ﺯﻣﺎﻧﻰ'ﺑﻴﺶ = ﺍﺯ ﺍﺭﺯﺵ ﻫﻔﺘﺎﺩ &= #65203;ﺎﻝ ﭘﺮﺳﺘﺶ ثقلین= ; ﻋﺒﺎﺩﺕ ﭘﻴﺸﮕﺎﻥﻘﺸﺮ= 5263; ﻣﻴﺒﺎﺷﺪ'ﭘس ﭼ&#= 65256;ﻴﻦ ﺗﻔﮑّﺮ ﺍﻟﻬی = 4345;ﺎﺩﺍﺷﻬﺎﻯ ﺑﻬﺸﺘﻰ ﻭ ﻓﻀﻴ&= #65248;ﺘﻬﺎ ﻭ ﺑﺮﺗﺮﻯ ﻫﺎﻯ = ﺍﻟﻬﻰ ﺭﺍﺩﺍﺭﺩ. ﺩﺭﺣ&= #65166;ﻟﻴﮑﻪ ﻗﺸﺮﻯ ﻫﺎﻯ ﻣﺬ&= #65259;ﺒﻰ ﺑﻬﺮ ﻧﺎﻡ'ﻭ ﻓﻠ= ﺴﻔﻪ ﻫﺎﻯ ﺩﺭﺳﺘﻰ ﻫ&= #65250; ﮐﻪ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65256;ﺪ' ﺟﺰ ﺟﻬﻨّﻢ ﭘﺮ&#= 65261;ﺭﻯ ﺑﺮﺍﻯ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺧﻮﺩ ﻧﻤﻰ ﮐﻨﻨ&= #65194;. ﭼﻮﻥ ﻋﺒﺎﺩﺍﺕ &= #65153;ﻧﺎﻥ ﻭﺳﻴﻠﻪﺍﻯ &#= 65165;ﻟﻬﻰ ﻧﺪﺍﺭﺩ ﮐﻪ ﺑﺼ&= #65262;ﺭتشان ﮐﻮﺑﻴﺪﻩ ﻣﻴﺸ&#= 65262;ﺩ.ﭼﻮﻥ ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﺧ&= #65262;ﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻴ= ﺪﻫﻨﺪ.ﻭ ﺍﺑﻠﻴس ﭘﺮﺳﺘ= 5264; ﻳﺎ ﺁﺧﻮﻧﺪ ﭘﺮ&= #65203;ﺘﻰ ﺍﻧﺒﻠﻴﺴﻰ ﺭﺍ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ. <o:p></o:p> ﺍ= ﻣﺎ ﺗﺎﺭﻳﺨﭽﻪ ﺗﻌ&#= 65198;ﻳﻒ ﻫﻨﺮ ﮐﻪ ﺍﺯ ﻧﻈ= ﺮﻋﻮﺍﻡ ﻭﻣﺮﺩم ﺃﻋﻤﻰ &#= 65261;ﮐم ﺒﻴﻨﺎﺋﻰ ﺳﺎﺩ&#= 65257; ﺃﻧﺪﻳﺶ'ﻫﻨﺮﻫ&#= 65252;ﺎﻥ ﺭﺷﺘﻪ ﻫﺎﻯ ﻣﻌ&= #65198;ﻭﻑ ﺁﻭﺍﺯ ﻭﻣﻮﺳﻴ&#= 65240;ﻰ ﻭ ﺳﻴﻨﻤﺎ ﻭ ﺯﻧ= ﺪﮔﻰ ﺳﺘﺎﺭﮔﺎﻥ ﺳﻴ&#= 65256;ﻤﺎ ﺍﺳﺖ. ﻭﻟﻰ ﺭﻭﺷ= ﻨﻔﮑﺮﺍﻥ ﺑﻴﻦ ﻣﺮﺩﻡ ﺗﻮ&= #65183;ّﻪ ﺑﻬﻨﺮﻫﺎﻯ ﺑﺼ&#= 65198;ﻯ ﻋﮑﺎﺳﻰ ﻭ ﻣﺠﺴ&= #65252;ﻪ ﺳﺎﺯﻯ ﻭ ﻧﻘﺎﺷ&= #65264; ﺭﺍ ﺑﻴﺸﺘﺮ ﻋﻠ&= #65166;ﻗﻤﻨﺪ ﻫﺴﺘﻨﺪ. ﭼﻮﻥ ﻧ= ﻴﺮﻭﻯ ﺍﻧﺪﻳﺸﻪ ﻭﺗﻔ&#= 64401;ّﺮ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨ&#= 65194;.ﺷﻌﺮ ﻭﻣﻌﻤﺎﺭﻯ ﻭ ﻧ&= #65224;ﺎﻣﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ'&= #65251;ﻴﺘﻮﺍﻥ ﺿﻤﻦ ﻣﻮﺿﻮﻋﺎ&#= 65173; ﻫﻨﺮﻯ ﺩﺍﻧﺴﺖ &= #65261; ﺷﺎﻳﺪ ﻫﻨﺮ ﺁﺷ&= #64345;ﺰﻯ ﻭﺩﻭﺳﺖ ﻳﺎﺑﻰ &= #65261; ﻫﻨﺮﻋﺸﻖ ﺑﺎﺯ&#= 65263; ﻭ ﺗﻘﻮﻳﺖ ﺍﺭﺍ&= #65193;ﻩ ﻭ ﺑﺮﺭﺳﻰ ﻫﺎﻯ = ﺟﻨﮓ ﻭ ﭘﻴﺮﻭﺯﻯ ﻭﺳ&= #65268;ﺎﺳﺘﻤﺪﺍﺭﻯ ﻭ ﻓﻨﻮﻥ ﺗﺒﻠﻴ&= #65232;ﺎﺕ' اﺯ ﻣﺮﺩﻡ ﺑﻴﺸ&#= 65176;ﺮﻯ ﺭﺍ ﺑﺴﻮﻯ ﺧﻮﺩ = ﻣﻴﮑﺸﺎﻧﺪ.ﺟﻬ&#= 65166;ﻥ ﻫﻨﺮﺩﺭ ﺗﻌﺮﻳ&#= 65234; ﻣﻮﺿﻮﻋﺎﺕ ﻫﻨ&#= 65198;ﻯ ﻣﻴﺘﻮﺍﻥ ﺷﻨﺎ&#= 65191;ﺖ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫﻤﻪ &= #65165;ﻣﻮﺭ ﺯﻧﺪﮔﻰ ﺭﺍ ﻣﻴ&= #65176;ﻮﺍﻥ ﺩﺭﺯﻣﻴﻨﻪﻫﺎ= 5263; ﮐﺎﺭ ﻫﻨﺮﻯ ﻣﺎ&= #65193;ﻯ ﺩﺭﺁﻭﺭﺩ'ﺗﺎ ﺑ&= #65176;ﮑﺎﻣﻞ ﺫﻭﻗﻰ ﻭ ﻳﺎ ﻋﻘ= ﻠﻰ ﻭ ﺃﻧﺪﻳﺸﻪ ﻋﻤ&= #65268;ﻖ ﺗﺮ ﺭﺳﻴﺪ. ﻭﺍﮔ= ﺮ ﺷﺨﺺ ﻧﺎﻇﺮ ﻫﻨ&= #65198;'ﺗﻤﺮﮐﺰ ﻭ ﺗﻔﮑّﺮ ﺑﻴﺸ&#= 65176;ﺮﻯ ﺭﺍ ﺩﺭ ﺑﺮﺧﻰ ﻣ= ﻮﺿﻮﻋﺎﺕ ﻫﻨﺮﻯ ﻳﻚ ﺃثر &#= 65259;ﻨﺮﻯ ﺩﺳﺖ ﺑﺪﻫﺪ.ﮐﻪ = ﺩﺭ ﻫﺮ ﺣﺎﻝ ﻫﻤﮕﻰ = ﺁﻧﻬﺎ ﻳﻚ ﺗﻌﺮﻳﻒ ﻭ ﺗ= ﻌﺒﻴﺮ ﺍﻓﻘﻰﺑﺮﺍﻯ ﻫ&#= 65256;ﺮﻫﺴﺘﻨﺪ ﮐﻪ ﺷﺎﻴﺴﺘﻪ ﻧ&= #65166;ﻡ ﺗﮑﺎﻣﻞ ﻋﻤﻮﺩ&#= 65263; ﻭﺭﻭﺣﻰ ﻭ ﮐﻤﺎ&= #65245; ﺍﻟﻬﻰ ﻭﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ &= #65259;ﺎﻯ ﺑﺮﺗﺮ ﺑﻌﺪﻯ ﺭ&= #65165; ﻧﺪﺍﺭﺩ.ﮔﺮﭼﻪ &= #65175;ﮑﺎﻣﻞ ﺣﺮﻓﻪﺍﻯ ﻭ ﺗﺨ&= #65212;ﺼﻰ ﻭ ﺻﻨﻌﺘﻰ ﺧﻮﺍ&= #65259;ﺪ ﺑﻮﺩ.ﮐﻪ ﺑﺎﺯ ﮐ= ﻤﺎﻟﻰ ﺍﻓﻘﻰ ﻭ ﻗﺸﺮﻯ = ﺍﺳﺖ. ﮐﻪ ﺑﻤﻐﺰ ﺣﻘﺎ&= #65267;ﻖ ﻫﻨﺮﻯ ﻧﻤﻴﺮﺳ&#= 65256;ﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻣﻨﻈ&#= 65262;ﺭ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺁ&= #65235;ﺮﻳﻨﺶ ﻫﺴﺘﻰ ﻭ ﻣﻮﺟﻮ&= #65193;ﺍﺕ ﻫﺴﺘﻰ'ﻭﺧﻮﺩ ﻣ&= #65166; ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺟ&= #65256;ﺒﻪ ﻫﺎﻯ ﺁﻥ'ﺳﺮﺍﺳ&= #65198; ﺑﺮﺍﻯ ﺍﻳﻦ ﺍﺳ&= #65174;'ﮐﻪ ﺑﺘﮑﺎﻣﻞ ﻣﻘﺎ&#= 65249; ﺭﻭﺣﻰ ﺧﻮﺩ ﺑﭙ&= #65198;ﺩﺍﺯﻳﻢ ﭼﻮﻥ ﺧﺪﺍﻭﻧﺪ &= #65219;ﺮﺣﻬﺎ ﻭ ﻫﺪﻫﺎ ﻭ ﻏﺎﻳ= ﺎﺕ ﺃﺑﺪﻯ ﺭﺍ'ﺑﺮﺍ&= #65263; ﻫﻤﻪ ﻣﺨﻠﻮﻗﺎ&#= 65173; ﺧﻮﺩ'ﻭﻣﺎ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﺩﺍﺭﺩ. ﮐﻪ ﺗﺎﮐ= ﻨﻮﻥ ﺑﻄﻮﺭ ﻃﺒﻴﻌﻰ &= #65261; ﺍﻳﻨﻚ ﺩﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ' ﺑﺎ ﮐﻨﺘﺮﻝ ﻧﻔ&= #1587; ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍ&#= 65197;ﻯ'ﮐﻪ ﺗﮑﺎﻣﻠﻰ ﻧﻴﻤ&#= 65258; ﺍﺭﺍﺩﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ' ﻣﻴﺘﻮﺍﻧﻴﻢ' ﺑ&= #65166;ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ ﺑﺮﺳﻴﻢ. ﮐﻪ ﺑﺎ= ﺯ ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﻭ = ﺍﻣﮑﺎﻧﺎﺕ ﺑﺴﻴﺎﺭ ﻋﻈﻴﻤ&#= 65176;ﺮ ﺍﺯ ﺍﻣﺮﻭﺯ ﺩﻧ&= #65170;ﺎﻟﻪ ﻫﻤﻴﻦ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ' ﮐﻪ ﺁﻧﺮﺍ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﻭ ﺭﺍﻩ ﺍ= ﻟﻬﻰ ﻣﻴﮕﻮﺋﻴﻢ ﺑﻨ&#= 65252;ﺎﻳﺪ ﻭ ﺧﻮﺍﻫﻴﻢ ﮐﺮ&= #65193;.ﻭﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ' ﻭ ﺷ= ;ﺪﻥ ﻭ ﺻﻴﺮﻭﺕ ﺭﺍ ﺍ= ﺩﺍﻣﻪ ﻣﻴﺪﻫﺪ.ﮔﺮﭼﻪ &= #65169;ﻘﻴﻤﺖ ﺗﮑﺮﺍﺭ ﻣﮑﺮﺭ &= #64404;ﺬﺷﺘﻪﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ = ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﮐﻪ ﺑﺎﺯ&= #64404;ﺸﺖ ﻫﻤﻪ ﺑﺴﻮﻯ ﺧﺪ&= #65165;ﻭﻧﺪ ﺍﻟﻠﻪ ﺩﺭ ﺃﺑﺪ&= #65267;ّﺖ ﻣﻄﻠﻖ ﺍﺳﺖ . ﻭ ᥴ= 5;ﻳﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ' ﺗ= ﻨﻬﺎ ﻫﺪﻓﻰ ﺃﺑﺪﻯ ﻭ = ﭘﺮﺍﮔﻤﺎﺗﻴﺴ= 5252;ﻰ ﻭﺍﻗﻌﻰ ﺑﺮﺍﻯ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﺯﻳﺮﺍ ﻣﺎ ﺍﻧﺴ&= #65166;ﻧﻬﺎ'ﺑﻴﺸﻤﺎ= 5197;ﻯ اﺯ ﺗﻮﻟﺪﺍﺕﭘ= 5268;ﺸﻴﻦ ﻧﻮﻋﻰ ﺩﺭ ﻫﻤﻴ&= #65254; ﺟﻬﺎﻥ ﺩﺍﺷﺘﻪ&#= 65165;ﻳﻢ.ﮐﻪ ﺍﮐﻨﻮﻥﺪﺭ ﺃﺗ&#= 65252;ﻬﺎ ﻭﮔﻴﺎﻫﺎﻥ ﻭﺣ&#= 65268;ﻮﺍﻧﺎﺕ ﻭ ﺍﻧﺴﺎﻧﻬﺎﻯ &= #65169;ﺪﺍﺋﻰ ﻭﻭﺣﺸﻰ ﻣﻰ ﺑﻴ&= #65256;ﻴﻢ.ﭘس ﺑﻰ ﻧﻬﺎﻳﺖ ﺗﻮ&= #65247;ﺪﺍﺕ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﺭ&= #65165; ﻧﻴﺰ' ﺩﺭ ﭘﻴﺶ ﺩ= ;ﺍﺭﻳﻢ.ﮐﺴﺎﻧﻰ ﺑﻨﻮﻉ ﺑﻌﺪﻯ ﺑ&= #65260;ﺘﺮ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65198;ﺳﻨﺪ' ﮐﻪ ﺍﻳﻦ ﻫﻤﺎﻧ&= #65264; ﮐﻤﺎﻟﺎﺕ ﺭﺏّ &#= 65165;ﻟﻨﻮﻉ بشری ﺧﻮﺩﺭﺍ ʌ= 67;ﺎﻓﺘﻪ ﺑﺎﺷﻨﺪ. ﮐﻪ ﻣﺎ= ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺍﺯ ﻫﻔﺖ = ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ.ﮐﻪ ﺩﻳﭙﻠﻢ ﺍﻟﻬﻰ &= #65169;ﺮﺍﻯ ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ = ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭ ﻗ= ﺒﻮﻟﻰ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﻭﻣﺪﺑّﺮﺍﻥ ﺗ= 5262;ﻟﺪﺍﺕ ﺁﻳﻨﺪﻩ ﺑﻬﺘﺮ &= #65251;ﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﭘ&= #1587; ﮐﻠﻴﺪ ﺁﻳﻨﺪﻩ&#= 65259;ﺎ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﺭﻭﺡ القُدُس = ﺍﺳﺖ. ﻭ ﺑﺪﻭﻥ ﺁﻥ ﺣﺘ= ﻤﺎ ﭘس ﺍﺯ ﻣﺮﮒ' ﮐﺎ= ﺭﻣﺎﻫﺎ ﻭ ﺗﮑﺮﺍﺭﻫﺎﻯ &= #65255;ﺴﺦ ﺑﺸﺮﻯ ﺑﺪﺗﺮ'ﻭ&= #65267;ﺎ ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ &= #65199;ﺷﺖ ﺗﺮ'ﻭ ﻳﺎ ﻓﺴﺦ ﮔ= ;ﻴﺎﻫﻰ ﻭ ﮔﻨﺪﻳﺪﮔﻰ'ﻭ = ﺣﺘﻰ ﺭﺳﺦ ﻭ ﺭﺳﻮﺥ ﺟ= ﻤﺎﺩﻯ ﺳﻨﮓ ﻫﺎ'ﻭ ﻳﺎ ﻭ= ;ﺳﺦ ﻭ ﭼﺮﮐﻴﻦ ﻭ ﺁﺷ= ﻐﺎﻝ ﺑﻮﺩﻥ ﺩﺭ ﺟﻬﺎ&= #65253;'ﻧﻴﺰ ﺍﻣﮑﺎﻥ ﺳﻘﻮﻁ &= #65251;ﻘﺎﻡ ﻧﻮﻋﻰ ﺑﺪﻧﺒﺎ&#= 65245; ﺩﺍﺭﺩ. ﭘس ﺑﺮﺍ&= #65203;ﺘﻰ ﻫﻨﺮ ﻭﺍﻗﻌﻰ ﺑ&= #65256;ﺰﺩ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺁ&#= 65197;ﻳﺎﺋﻰ ﻭ ﻓﺎﺭﺳﻬﺎﻯ ﭘ&= #65166;ﺭﺳﺎ ﻣﻴﺒﺎﺷﺪ. ﮔﺮﭼ&= #65258; ﺍﺯ ﻫﺮ ﻗﻮﻡ ﻭ ﻧ= ;ﮋﺍﺩﻯ ﺑﺎﺷﻨﺪ. ﻭ ﺗﻤﺎ= ﻡ ﮔﻔﺘﻪﻫﺎﻯ ﻓﺮ&#= 65193;ﻭﺳﻰ' ﺑﻴﺎﻥ ﻫﻤﻴﻦ ﺍ&= #65187;ﻮﺍﻝ ﺳﻠﻮﮐﻰ ﺍﺳﺖ. ﮐ= ﻪ ﺧﻮﺩ ﺗﺠﺮﺑﻪ ﮐ&= #65198;ﺩﻩ ﺑﻮﺩ.ﮐﻪ ﺑﻔّﺮ &= #65165;ﻟﻬﻰ ﻓﺮﻳﺪﻭﻧﻰ ﻭﺟ&#= 65250; ﺟﻤﺸﻴﺪﻯ ﺭﺳﻴ&#= 65194;' ﮐﻪ ﺑﺴﺒﻚ ﻣﻨﺎ&= #65203;ﺐ ﺯﻣﺎﻥ ﺧﻮﺩ ﺑﻨ&= #65268;ﮑﻮﺋﻰ ﺑﻴﺎﻥ ﮐﺮﺩﻩ ﺍ&= #65203;ﺖ.ﻭ ﺑﺎ ﻫﻔﺖ ﺳﺎﻝ ﺧ= ﻮﻳﺸﺘﻥﺪﺍﺭﻯ ﺍﺯ ﻫﻔﺘﺎﺩ ﺳﺎ&= #65245; ﻋﻤﺮ ﺑﺸﺮﻯ ﺧﻮ&= #65193;'ﺑﻬﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺘﻰ ﺩﺭ ﻋﺮ&= #65205; ﺭﺣﻤﺎﻥ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺭﺳﻴﺪ.ﻭﺑﺮﺍﻯ &= #65153;ﻳﻨﺪﻩﻫﺎﻯ ﺑﺴﻴﺎﺭ ﺑﻬﺘﺮ &= #65153;ﻳﻨﺪﻩ ﺷﺎﻳﺴﺘﻪ ﺷﺪ ﮐ&= #65258; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍ&= #65207;ﺖ.ﮐﻪ ﺍﺯ = 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺩﺭ = ﺟﻬﺎﻥ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩﻧﺪ.ﻭ ﺑﻬA= 176;ﺮﻳﻦ ﻫﺎ ﻫﺴﺘﻨﺪ' ﮐﻪ= ﺍﺯ ﺑﻬﺘﺮﻳﻦ ﺯﻣﺎ&#= 65253; ﺧﻮﺩ ﭘﻴﺪﺍ ﻣﻴ&= #65208;ﻮﻧﺪ ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎ &= #65255;ﻴﺰ ﺍﺯ ﻳﻚ ﻣﻴﻤﻮﻥ = ﻣﻮﻓﻖ ﺷﺪﻩﺍﻯ' ﺩﺭ ﺁﺧ= ﺮﻳﻦ ﻣﺮﺯﻫﺎﻯ ﻟﺎﺯ&#= 65249; ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65255;ﻮﻉ ﻣﻴﻤﻮﻧﻰ ﭘﻴﺪ&#= 65165; ﺷﺪﻧﺪ.ﺩﺍﺭﻭﻳ&#= 65254; ﺍﺯ ﺍﻧﻮﺍﻉ ﻣﻴ&= #64405;ﻮﻳﺪ' ﻭ ﻋﺮﻓﺎﻯ ﺍﻳﺮ&= #65165;ﻧﻰ ﺍﺯ ﺍرواح ﻣﻘʌ= 68;ﻢ ﺩﺭ ﻗﺎﻟﺒﻬﺎﻯ &= #65255;ﻮﻋﻰ ﺻﺤﺒﺖ ﻣﻴﮑﻨﻨ&#= 65194;. ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ'&= #64400;ﻪ ﻋﻨﺼﺮ ﻣﺸﺘﺮﻙ &= #65175;ﻤﺎﻡ ﻣﻮﺿﻮﻋﺎﺕ ﻭ ﻣ&= #65170;ﺎﺣث ﺭﻧﮓ ﻫﻨﺮﻯﺪﺍ&#= 65197;ﺩ ﻳﺎ ﺻﻨﻌﺖ ﻫﻨﺮ&= #65263;' ﻭ ﻳﺎ ﺗﺠﺮﻳﺪ ﻫ= ﻨﺪﺳﻰ ﻭ ﺑﺎ ﺟﻠﺐ ﻧﻈﺮ= ﻫﻨﺮﻯ.ﺣﺘﻰ ﺍﮔﺮ ﺟﻨﺒﻪ ﻓﺮ&= #65267;ﺒﮑﺎﺭﻯ ﻭ ﺗﺒﻠﻴﻐﺎﺕ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ' ﮐﻪ ﻫﻤﻪ= ﺁﻧﻬﺎ ﺩﺭﻭﻍ ﻭ ﻓﺮﻳﺒ&= #64401;ﺎﺭﻯ ﺍﻧﺤﺮﺍﻑ ﺳﺎﺯ &= #65165;ﺳﺖ. ﻭ ﻳﺎ ﺣﺘﻰ ﺑﺪﻭ= ﻥ ﻓﺮﻳﺐ ﺩﺭ ﺍﻣﻮ&= #65197; ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻋ&= #65248;ﻤﻰ ﮔﺮﻓﺘﻪ ﺑﻮﺩﻩ &= #65169;ﺎﺷﺪ' ﺑﺎﺯ ﺗﻐﻴﻴﺮﻯ &= #65165;ﻓﻘﻰ ﺍﺳﺖ' ﻭﻟﻰ ﺗﻌﺎ= ﻟﻰ ﻋﻤﻮﺩﻯ ﻭ ﺍﻟﻬ&= #65264; ﺑﻬﻤﺮﺍﻩ ﻧﺪﺍ&#= 65197;ﺩ.ﮐﻪ ﺗﻨﻬﺎ ﻣﻔﻴﺪ ﺯ&= #65255;ﺪﮔﻰ ﮐﻨﻮﻧﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯﻤﻴﺒﺎﺷﺪ. ﮐﻪ ﺍﮐثرﺍ ﺑﺸ= 4401;ﻞ ﺟﻬﻨّﻢ ﭘﺮﻭﺭ= 5263; ﻭ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣ= ﻨﻔﻰ ﻭ ﺳﺘﻤﮕﺮﻯ ﻭ ﺑ= ﺮﺗﺮﻯ ﺟﻮﺋﻰ ﺍﻓﺮﺍﺩ &= #65255;ﺴﺒﺖ ﺑﻬم ﻤﻴﺎﺷﺪ. ﭘ&= #1587; ﺟﻨﺒﻪ ﻫﺎﻯ ﻫﻨ&= #65198; ﺍﻣﻮﺭ ﺯﻧﺪﮔﻰ &= #65197;ﺍ ﺑﻬﺘﺮ ﺍﺳﺖ' ﺩﺭ= ﺳﻤﺖ ﺗﮑﺎﻣﻞ ﻋﻤﻮﺩ&#= 65263; ﻭ ﺗﮑﺎﻣﻞ ﺃﺑﺪ&= #65263; ﺭﻭح ﻮ ﺃﺻﻞ ﻭﺟ&= #65262;ﺩ ﺧﻮﺩ ﺑﻨﻤﺎﺋﻴ&#= 65250;.ﮐﻪ ﻫﻤﺎﻥ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﻫﺪﻑ ﻫﺴﺖ.ﻫﺪﻑ = ﺧﺪﺍﻭﻧﺪ ﻭﺗﻤﺎﻡ ﺃﻧﺒﻴ&#= 65166; ﻭ ﺍﻭﻟﻴﺎ ﻭ ﻋﺮ= ﻓﺎﻯ ﻃﻮﻝ ﺗﺎﺭﻳخ د= 5197; ﻫﺮﻣﻠّﺘﻰ ﺑﻮ= 5193;ﻩﺍست . ﮐﻪ ﻓﺮﻫﻨﮓ ﺍﻳ= ;ﺮﺍﻧﻰ ﻭ ﻋﺮﻓﺎن ﻟﺪﻧ&#= 1617;ﻰ' ﺍﺯ ﺍﻳﻦ ﺣﮑﻤﺘ&= #65260;ﺎﻯ ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪ&#= 65257;'ﺑﺴﻮﻯ ﺗﮑﺎﻣﻞ ﻋﻤﻮﺩ&#= 65263; ﻭ ﺑﻌﺪﻯ ﻭﺍﻟﻬ&= #65264; ﻭﻧﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺑﺮﻭﻧﺪ. ﮐﻪ ﻣﺘ= ﺄﺳّﻔﺎﻧﻪ ﻣﻌﻤﻮﻟﺎ ﺑﺮﺩ&#= 65165;ﺷﺖ </spa= n>ﻫﻨﺮ &#= 65227;ﻤﻮﺩﻯ ﺍﺯ ﺁﻥ ﻧﻤﻴﺸﻮ&= #65193; ﻭ ﺑﺮﺩﺍﺷﺖ ﺍﺩ&= #65169;ﻰ ﻭ ﺍﻓﻘﻰ ﻭﻟﺬّ&#= 65173; ﻣﻌﻨﻮﻯ ﻭ ﻋﺸﻖ = ﻭﺭﺯﻳﻬﺎﻯ ﭘﺮﺍﮔﻤﺎﺗﻴﺴ= 5252;ﻰ ﺩﻧﻴﻮﻯ ﻭ ﺑﺸﺮ&= #65263; ﻣﻴﺸﻮﺩ.ﮐﻪ ﺑﺎ&= #65199; ﺧﻮﺩ ﺟﻬﻨّﻢ ﭘ&#= 65198;ﻭرﻯ ﺑﺮﺍﻯ ﺭﻭﺡ ﺍﻧ&= #65204;ﺎﻥ ﭘس ﺍﺯ ﻣﺮﮒ ﻣﻴ&= #65208;ﻮﺩ. ﺷﺎﻳﺪ ﺟﺎﻟﺐ ﺑ&= #65256;ﻈﺮ ﺑﺮﺳﺪ'ﺍﮔﺮ ﺑﮕ&= #65262;ﺋﻴﻢ ﻭﻗﺘﻰ ﻟﻔﻈﻰ ﺯ&= #65267;ﺎﺩ ﻣﺼﺮﻑ ﺷﻮﺩ'ﮐﻢ = ﮐﻢ ﻣﻌﻨﻰ ﺍﺻﻠﻰ ﺧ&= #65262;ﺩﺭﺍ ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫ&= #65194;.ﻭ ﻧﻴﺰ ﺟﻠﺐ ﺗﻮﺟ&= #1617;ﻪ ﺩﻗﻴﻖ ﻭﺩﺭﺳﺘ&#= 65264; ﺩﺭ ﺍﻧﺴﺎﻥ ﺷﻨ&= #65262;ﻧﺪﻩ ﻳﺎ ﻣﺘﻔﮑّﺮﻧ= 5252;ﻴﮑﻨﺪ.ﺯﻳﺮﺍ ﺍﻟﻔﺎﻅ ﻭ ﻋﻠﺎ&= #65163;م ﻔﺮﻫﻨﮕﻰ'ﻣﺪﺍ&#= 65249; ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺗﻐﻴﻴﺮ ﻣﻴﻴﺎﺑﻨﺪ. ﮐﻪ = ﺍﺯ ﻣﺨﺘﺼّﺎﺕ ﺃﭘ= 5268;ﺴﺘﻤﻮﻟﻮﮊﻳ᥼= 2; ﻭﻋﻠﻢ ﺍﻟﻤﻌﺮ&#= 65235;ﻪ'ﻭ ﻗﻮﺍﻋﺪ ﻣﻌﺮﻓ&#= 65174; ﻭﺷﻨﺎﺧﺖ ﺫﻫﻨ&#= 65264;ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﺯﻣﺎﻧﻬﺎﻯ ﺩﻳ&#= 64405;ﺮﻯ'ﻣﻌﺎﻧﻰ ﻭﺗﺼﻮﺭﺍﺕ ﺫﻫ&#= 65256;ﻰ ﺑﻨﺎﻡ ﻣﻔﺎﻫﻴ&#= 65250; ﺫﻫﻨﻰ ﺍﻳﻦ ﺍﻟ&= #65236;ﺎﻅ ﻧﻮﺷﺘﻨﻰ'ﻭ ﺍﺻ&= #65262;ﺍﺕ ﺷﻨﻴﺪﻧﻰ'ﺑﺎ ﺗ&= #65232;ﻴﻴﺮﺍﺕ ﺫﻭﻗﻰ ﻭﻫﻨﺮﻯ &= #65165;ﻧﺴﺎﻧﻰ'ﭼﻪ ﻣثبت ﺩﺭ ﺗﮑﺎA= 251;ﻞ ﺍﻟﻬﻰ'ﻭ ﭼﻪ ﻣﻨ= ﻔﻰ ﺩﺭﻗﻬﻘﺮﺍﻫﺎ= 5263; ﮐﺎﺭﻣﺎﺋﻰ ﺍﻧ&#= 65204;ﺎﻧﻬﺎ'ﻭ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﻣﺪﺍﻡ ﻣﻔﺎﻫﻴﻢ ﺫﻫﻨ&#= 65264; ﺁﻥ'ﻭ ﺃثر ﺁﻥ ﺩ&= #65197; ﺫﻫﻦ ﻭ ﺭﻭﺍﻥ ﻭ= ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65197;ﺍ ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫ&= #65194;. ﮔﻮﺋﻰ ﺑﻰ ﻣﻌﻨ&= #65264; ﻭ ﺑﺪﻭﻥ ﻫﺪﻑ'ﭼ= ﻮﻥ ﺻﺪﺍﻯ ﺑﺎﺩ ﻭپ&#= 1585;اکنده ﺷﺪﻥ ﺑﺮﮔﻬﺎﻯ &= #65191;ﺰﺍﻥ ﺭﻭﻯ ﺯﻣﻴﻦ ﺑﺪ&= #65261;ﻥ ﻣﻌﻨﻰ ﻣﻴﮕﺮﺩ&#= 65193;.ﭘس ﺑﺮﺍﻯ ﺍﻟﻔﺎﻅ &= #65261; ﮐﻠﻤﺎﺕ ﻣﻔﺎﻫ&#= 65268;ﻢ ﺫﻫﻨﻰ ﺑﺎﻳﺪ ﺑ&= #65194;ﺳﺖ ﺁﻭﺭﺩ. ﺩﺭ ﺗﮑﺎ= ﻣﻞ ﻋﻤﻮﺩﻯ ﺍﻓﺮﺍ&#= 65193; ﻧﻮﻉ ﺑﺸﺮﻯ'ﺑﺎ&= #65267;ﺪ ﺍﻟﻔﺎﻅ ﻭﮐﻠﻤ&#= 65166;ﺕ'ﻭ ﺭﻣﻮﺯ ﻭ ﻋﻠﺎﺋ&= #65250; ﺳﻤﺒﻮﻟﻴﻚ ﺟﺪ&#= 65267;ﺪﻯ ﻗﺎﺋﻞ ﺷﺪ.ﻣثل= 575; ﺑﺮﺍﻯ ﻣﻔﻬﻮﻡ &= #65259;ﻨﺮ ﻭﻋﺸﻖ ﻭ ﻋﺮﻓﺎ&= #65253;'ﻭ ﻫﺰﺍﺭﺍﻥ ﻭﺍﮊ&#= 64404;ﺎﻥ ﻋﺮﻓﺎﻧﻰ ﻭﺍﻟ&#= 65260;ی ﻤﻬﻢ ﺑﺮﺍﻯ ﺗﮑ&= #65166;ﻣﻞ ﺭﻭﺡ'ﺑﺎﻳﺪ ﺗﺠ&= #65194;ﻳﺪ ﻧﻈﺮﻫﺎﺋﻰ ﺑﺸ&#= 65262;ﺩ.ﮐﻪ ﻣﺎ ﺑﺮﺍﻯ ﺍﻟﻔ&= #65166;ﻅ ﻣﻮﺟﻮﺩ ﺩﺭﻟﻐ&#= 65174; ﻧﺎﻣﻪ ﺟﺪﻳﺪﻯ &= #65255;ﻮﺷﺖ'ﻭ ﻳﺎ ﺑﺮﺍﻯ ﻣﻔﺎ&= #65259;ﻴﻢ ﺷﺎﻳﺴﺘﻪ ﺗﺮ'ﺍ&= #65247;ﻔﺎﻅ ﺗﺎﺯﻩﺍﻯ ﭘﻴﺸ&#= 65256;ﻬﺎﺩ </spa= n>ﮐﺮﺩ'ﮐﻪ ﻣﻘA= 170;ﻮﻝ ﻭ ﻣﻔﻬﻮﻡ ﻫﻤﻪ = ﻗﺮﺍﺭ ﮔﻴﺮﺩ.<o:p></o:p> ﻫﻨﺮ ﻭﻗ= ;ﺘﻰ ﺍﺯ ﻣﻔﻬﻮﻡ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ'ﺗﺒﺪﻳﻞ &= #65169;ﻬﻨﺮﻫﺎﻯ ﺩﺳﺘﻰ ﮔﺮﺩﻳﺪ'&= #65193;ﻳﮕﺮ ﺁﻧﻬﺎ ﮐﻠﺎﻡ ﻏ&= #65268;ﺮ ﺍﺯ ﮐﻠﺎﻡ ﻫﻨﺮ&= #65251;ﻨﺪﺍﻧﻪ ﻭ ﻋﺮﻓﺎﻧﻰ ﻭ ﺍ= ﻟﻬﻰ ﺍﻭﻟﻴﺎ ﻣﻴﺸﻮ&#= 65193;. </spa= n>ﭘس ﻫﻨﺮ ﻧﺰʋ= 93; ﺍﻳﺮﺍﻧﻴﺎﻥ ﺁﺭﻳﺎ ﺷﺪﮔﺎﻥ &= #65262;ﺍﻟﻬﻰ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ &= #65261; ﺑس. ﻭﻏﻴﺮ ﺁﻥ ﺑ= ﻰ ﻣﻌﻨﻰ'ﻭ ﺣﺘﻰ ﻣ= ﺴﺨﺮﻩ ﻣﻴﺸﻮﺩ ﮐﻪ ﻫﻴ&= #64379; ﺻﺎﺣﺐ ﻓﺮﻫﻨﮕ&#= 65264; ﺍﻳﺮﺍﻧﻰ ﺭﺍ ﻧ&= #65194;ﻳﺪﻩﺍﻡ'ﮐﻪ ﺑﺪﻧﺎﻣﻰ ﺍﺯ ﻓ&= #65198;ﺩﻭﺳﻰ ﮔﻮﻳﻨﺪﻩ ﺍﻳﻦ &= #65227;ﺒﺎﺭﺕ ﺑﭙﺮﺩﺍﺯﺩ ﻭ ﻧ&= #65208;ﺎﻥ ﺩﻫﺪ'ﻣﮕﺮ ﻳﻚ ﮐ= ﻤﻮﻧﻴﺴﺘﻰ ﺍﻳﺮﺍﻧﻰ'ﮐﻪ ﺩ&= #65197; ﺍﻣﺮﻳﮑﺎ ﭼﻨﻴ&#= 65254; ﺣﻤﻠﻪ ای ﺑﻔﺮ= 5193;ﻭﺳﻰ ﮐﺮﺩ' ﭼﻮﻥ ﺍﺯ ﭘ= ;ﺎﺩﺷﺎﻫﺎﻥ ﻳﺎﺩ ﻣﻴﮑﻨﺪ. ﻭ= ﻟﻰ ﺑﻌﺪ ﺍﺯ ﻣﻘﺎﻭ&= #65251;ﺖ ﻭﻣﺨﺎﻟﻔﺖ ﺍﮐ&#= 1579;رﻳّﺖ ﻣﺘﻔﮑّﺮﻳﻦ ﻋ= 5240;ﺐ ﻧﺸﻴﻨﻰ ﮐﺮﺩ'ﻭ = ﮔﻔﺖ ﮐﻪ ﻣﻨﻈﻮﺭ ﺍﻳ&= #65254; ﻧﺒﻮﺩ ﮐﻪ ﺁﻥ ﺩ= ﻳﮕﺮﻯ ﺑﻮﺩﻩ ﺍﺳﺖ. ﭼﻮ= ﻥ ﮔﻔﺘﻪﻫﺎﻯ ﻓﺮ&#= 65193;ﻭﺳﻰ'ﺍﺳﺘﻔﺎA= 193;ﻩ ﺍﺯ ﺣﻮﺍﺩث ﺗﺎ&#= 65197;ﻳﺨﻰ ﺑﺮﺍﻯ ﺑﻴﺎﻧﺎ&#= 65173; ﻋﺮﻓﺎﻧﻰ ﺑﻮﺩ&#= 65257; ﺍﺳﺖ'ﻭ ﻧﻪ ﻧﮋﺍ= ﺩ ﭘﺮﺳﺘﻰ ﻭ ﻳﺎ ﺗ= ﻌﺼّﺒﺎﺕ ﺩﻳﻨﻰ ﻭ ﻓﺮﻫﻨ&= #64405;ﻰ ﭼﻮﻥ ﻫﻨﺮ ﺩﺭ ﻧ= ﻈﺮ ﻓﺮﺩﻭﺳﻰ'ﻫﻤﺎ&#= 65253; ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ = ﻟﻔﻆ ﺟﺪﻳﺪ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺭﺍ ﺑﺮﺍﻯ ﻫﻨﺮ = ﺩﺭ ﺗﻌﺮﻳﻒ ﻭﻟﻐﺖ &= #65255;ﺎﻣﻪ ﻫﺎ ﻧﻮﺷﺖ.ﺍﻟﺒ&= #65176;ﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻟ&= #65236;ﻆ ﺟﺪﻳﺪﻯ ﻧﻴﺴﺖ &= #64400;ﻪ ﭼﻨﺪ ﻫﺰﺍﺭﺳﺎ&#= 65245; ﺍﺳﺖ ﻣﻄﺮﺡ ﻣﻴ&= #65208;ﺪﻩ.ﻭﻟﻰ ﺍﻳﻦ ﻟﻐﺖ ﻧﻴﺰ = ﺍﺯﻣﻔﻬﻮﻡ ﺍﺻﻠﻰ ﺧﻮﺩ &#= 65191;ﺎﺭﺝ ﺷﺪﻩ ﺍﺳﺖ ﻭ ﺗﺒ= ﺪﻳﺒﻞ ﺑﻌﺒﺎﺩﺍﺕ ﻗﺸ&#= 65198;ﻯ ﺑﺮﺍﻯ ﺗﻤﺎﻡ ﻣ&= #65196;ﺍﻫﺐ'ﺩﺭ ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ &= #65231;ﻴﺮ ﺳﻠﻮﮐﻰ ﻣﺸﺮﮐ&#= 65166;ﻨﻪ ﺍﺳﺖ ﻭ ﻫﻤﻴﻦ ﻃ= ﻮﺭ ﺩﺭ ﺳﻘﻮﻁ ﻗﻬﻘ&= #65198;ﺍﺋﻰ'ﺑﻤﻌﺎﻧ= 5264; ﺩﺭ ﺍﻟﻔﺎﻅ ﭘﺎ&= #65163;ﻴﻦ ﺗﺮ ﻗﺮﺑﺎﻧﻰ ﻣ&= #65268;ﮑﻨﺪ ﻭ ﻳﺎ ﺩﺭ ﺗﮑﺎﻣ= ﻞ ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﻰ = ﻣﻌﺎﻧﻰ ﺩﺭ ﺍﻟﻔﺎﻅ ﺟﺪ&= #65267;ﺪ.ﻭﺗﻤﺎﻡ ﺍﻟﻔﺎﻅ ﻗﺒﻠﻰ &= #65193;ﺭ ﻣﻔﺎﻫﻴﻢ ﺑﺎل= 575;ترﻯ ﻧﻘﻞ ﻣﮑﺎﻥ ﺩﺭ = ﺫﻫﻦ </spa= n>ﺍﻧﺴﺎﻧﻬﺎ ʌ= 51;ﻴﻨﻤﺎﻳﺪ. ﻭﺗﺒﺪﻳﻞ ﺑﻀﺪ&#= 1617; ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ = ﺗﻤﺪّﻥ ﻧﻮﻋﻰ ﻭﺍﻟﻬﻰ &= #65165;ﻧﺴﺎﻧﻬﺎ ﻣﻴﺸﻮﺩ.ﮐﻪ ﺩﺭ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﭼﻘﺪﺭ ﭘ&= #65268;ﺶ ﺭﻭﻯ ﮐﺮﺩﻩ ﺑﺎ&= #65207;ﺪ .<o:p></o:p> ﭘس ﻫﺮﭼ= ﻪ ﺍﻟﻔﺎﻅ ﺩﺭ ﻣﻌ&= #65256;ﻰ ﻣﺤﺪﻭﺩﺗﺮ ﻭ ﻣ&= #65166;ﺩﻯ ﺗﺮ ﻭﺩﻧﻴﻮﻯ ﺗ&= #65198; ﺑﺎﺷﺪ' ﺩﺭﻋﻮﺍ&= #65249; ﺗﻮﺳﻌﻪ ﺑﻴﺸﺘ&#= 65198;ﻯ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. = ﮐﻪ ﺍﮔﺮ ﺑﺎﻋث ﺳﻘ&#= 65262;ﻁ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺍ&= #64400;ثرﻳّﺖ ﻧﺸﻮﺩ' ﮐﻪ ﻣﻴﺸ= ﻮﺩ'ﻫﺮﮔﺰ ﺑﺎﻋث ﺗﮑﺎﻣﻞ &#= 65197;ﻭﺣﻰ ﻭ ﺗﻘﺮﺏ ﺍﻟﻬی &= #65262;ﻣﻘﺼﻮﺩ ﺧﺪﺍﻭﻧﺪ ﻭﺃﻧ&#= 65170;ﻴﺎ ﻭﭘﻴﺎﻣﺒﺮﺍﻥ &#= 65203;ﻠﻮﮐﻰ ﻧﻤﻴﺸﻮﺩ.ﭘس ﺟ&#= 65260;ﻨّﻢ ﭘﺮﻭﺭﻯ ﺑﺠﺎﻯ &= #65169;ﻬﺸﺖ ﭘﺮﻭﺭﻯ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ.ﻭ ﺍﺗﻠﺎﻑ = ﻋﻤﺮﺑﺸﺮﻯ ﻣﻴﮕﺮﺩﺩ. ﻭﭼﻮ&= #65253; ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ &= #64380;ﺮﺍﮔﺎﻩ ﺟﻬﺎﻥ'ﺑﻌﻠﻒ ﭼ&= #65198;ﺍﻧﻰ ﻣﻴﭙﺮﺩﺍﺯﻧﺪ'&#= 65261; ﺗﻦ ﭘﺮﻭﺍﺭﻯ'ﺑ&= #65198;ﺍﻯ ﺩﺭﻳﺪﻩ ﺷﺪﻥ ﺣ&= #65268;ﻮﺍﻧﺎﺕ ﻭ ﻃﺒﻴﻌﺖ ﻣﻴﮕ&= #65198;ﺩﻧﺪ.ﮐﻪ ﭼﻴﺰﻯ ﺑﻨ= ;ﺎﻡ ﺭﻭﺡ ﺍﻟﻬﻰ ﺷﺪ&= #65257; ﺍﺯ ﺗﻦ ﺑﻴﺮﻭﻥ = ﻧﻤﻴﮑﻨﻨﺪ.ﭼﻮ&#= 65253; ﻫﻤﺎﻥ ﺩﺭﻧﺪﮔ&#= 65166;ﻥ ﻭﺣﺸﻰ ﺣﻴﻮﺍﻧ&#= 65264; ﺩﺭ ﺟﻬﺎﻥ ﺧﻮﺍ&= #65259;ﺪ ﺷﺪ'ﺗﺎﺗﮑﺮﺍﺭ &= #64404;ﺬﺷﺘﻪ ﻫﺎ ﺭﺍ ﺩﺭ ﺁﻳﻨ= ﺪﻩ ﻫﺎ ﺑﻨﻤﺎﻳﻨﺪ. = ﺍﻟﺒﺘﻪ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺡ ﻭ ﻋﻘﻞ ﻭ ﻓﮑﺮ ﺧ= ;ﻮﺩ'ﻏﻴﺮ ﺍﺯ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺩﺭ ﻋﻤﻞ ﺗﺨﻠﻴ&= #65258; ﻭ ﺗﺤﻠﻴﻪ ﻭ ﺗﺠ= ﻠﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧ&#= 65258;'ﺭﺍﻫﻬﺎﻯ ﺳﺎﺩﻩ ﺗﺮﻯ ﻫﺴ&= #65174;.ﻭﻟﻰ ﻣﻘﺎﻡ ﮐﻠّﻰ ﺑ&#= 65166;ﻟﺎﺗﺮﻯ ﺭﺍ ﻧﺪﺍﺭﻧﺪ ﻣ&= #1579;لا ﺗﮑﺎﻣﻞ ﺃﺩﺑﻰ &= #64400;ﻪ ﻣﺘﻌﺎﻟﻰ ﺑﺎﺷ&#= 65194;.ﺭﺍﻩ ﻫﻤﻴﻦ ﺍﺻﻠﺎﺡ &= #65251;ﻔﺎﻫﻴﻢ ﺍﻟﻔﺎﻅ ﻭﮐﻠﻤ&#= 65166;ﺕ ﺩﺭ ﺫﻫﻦ ﺍﻧﺴﺎ&= #65255;ﻬﺎﻯ ﻫﺮ ﺯﺑﺎﻥ ﺟﺪﻳ&= #65194; ﺑﺎﺷﺪ'ﮐﻪ ﺭﺍﻫ&= #65264; ﺟﺰﺋﻰ ﻭ ﻃﻮﻟﺎ&= #65255;ﻰ ﺗﺮﻭﺳﺨﺖ ﺗﺮﻯ &= #65165;ﺳﺖ ﻭ ﺑﺴﺘﻪ به اﺳ= 5176;ﻌﺪﺍﺩ ﺍﻧﺴﺎﻥ ﻣﺘﻔﮑ&#= 1617;ﺮ ﺷﻨﻮﻧﺪﻩ ﻳﺎ ﺧ&= #65262;ﺍﻧﻨﺪﻩ ﮔﺮﭼﻪ ﺍﻳﻦ ﮔﻮ&= #65255;ﻪﺗﮑﺎﻣﻞ ﻫﻢ ﮐﻪ ﺗﻮﺳﻌﻪ = ﺍﻓﻘﻰ ﻭ ﺗﻌﻤﻴﻤﻰ = ﻏﻴﺮﺍﻟﻬﻰ ﺑﺎﺷﺪ. ﺗﮑﺎﻣﻞ = ﺭﻭﺡ ﻭ ﺫﻫﻦ ﺩﺭ ﺗﻌﻤ= ﻴﻖ ﻋﻤﻮﺩﻯ ﺑﻮﺩﻩ &= #65169;ﺎﺷﺪ ﺁﻧﻬﻢ ﻧﻪ ﺗﻨﻬ&= #65166; ﺍﺯ ﺷﻨﻴﺪﻥ ﻭﺧ&= #65262;ﺍﻧﺪﻥ' ﺑﻠﮑﻪ ﺩﺭﻋﻤﻞ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺩﺭ ﺩﻳﺪ&= #65253; ﻭ ﭼﺸﻴﺪﻥ ﺍﺯ ﻣ= ﻔﺎﻫﻴﻢ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﺍﻟﻬﻰ ﺩﺭ ﺳﺎﻟ&= #64401;ﺎﻥ ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻟ&= #65260;ﻰ ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ = ﺳﻠﻮﮐﻰ ﻣﻮﺟﻮﺩ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺑﺎﻳﺪ ﺑﺎﺷﺪ.<o:p></o:= p> ﻣﻠﺎﺣ= ;ﻈﻪ ﻣﻴﺸﻮﺩ' ﮐﻪ ﮐﺎ= ﺭﺑﺮﺩ ﻓﻬﻤﻴﺪﻥ ﺍﻟﻔ&#= 65166;ﻅ ﻋﺮﻓﺎﻧﻰ ﻭ ﺍﻟ&= #65260;ﻰ ﻭ ﮔﻔﺘﻪ ﻫﺎﻯ ﺃ= ﻧﺒﻴﺎ ﻭ ﺍﻭﻟﻴﺎ ﻭ ﻋﺮ= ﻓﺎ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﺭ= ﺍ ﺑﺮﺩﺍﺷﺖ ﻭ ﺗﻘ&= #65248;ﻴﺪ ﺟﺎﻫﻠﺎﻥ</sp= an> &#= 1705;رﺩﻩﺍﻧﺪ. ﭼﻮﻥ ﻣﻔﻬﻮﻡ ﺍ&= #65267;ﻦ ﺍﻟﻔﺎﻅ' ﻫﻤﺎﻥ = ﻣﻔﺎﻫﻴﻢ ﺩﺭ ﺫﻫﻦ ﮔﻮﻳﻨ&= #65194;ﻩ ﺍﻟﻬﻰ ﻧﺨﻮﺍﻫ&#= 65194; ﺑﻮﺩ.ﭘس ﻫﻤﺎﻥ &= #65251;ﺸﺮﮐﺎﻥ ﻭ ﻋﻤﻞ ﺷﺮﻙ ﻭﺭ= ﺯﻯ ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﺣ= ﺎﻟﻴﮑﻪ ﺍﮔﺮ ﺷﻨﻮﻧﺪﮔ&#= 65166;ﻥ ﺩﺭ ﻣﮑﺘﺐﺍﻭﻟ&#= 65268;ﺎ ﺣﻀﻮﺭ ﺩﺍﺋم ﻮ &= #65165;ﺭﺗﺒﺎﻁ ﻣﺘﺼﻞ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﻨﺪ'ﻣﻴﺘﻮ= 5165;ﻧﺪ ﺑﺘﺪﺭﻳﺞ ﺑﺎ ﮐ&= #65252;ﻚ ﻫﻤﺎﻥ اﻭﻟﻴﺎ= 5263; اﻟﻬﻰ' ﺑﺎﮐﻤﻚ &= #65165;ﺳﺘﺪﻟﺎﻝ ﺁﻧﻬﺎ'ﺑﺘﺪﺭﻳ&#= 65182; ﺑﻤﺮﺍﺗﺐ ﻋﻤﻮ&#= 65193;ﻯ ﺍﺯ ﻣﻔﺎﻫﻴﻢ ﻫ&= #65198;ﭼﻪ ﺍﻟﻬﻰ ﺗﺮ' ﻭ ﻳﺎ= ; ﺑﺎﻟﺎﺗﺮﻭﻋﺮ&= #65235;ﺎﻥ ﺭﺳﻴﺪ. ﺗﺎﺷﺎﻳ&= #65194; ﭼﻨﺎﻥ ﺗﺄثّر A= 227;ﻤﻴﻖ ﺩﺭ ﺫﻫﻦ ﻣﺴﺘﻤ&= #65226; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﭘﻴﺪﺍ ﺷﻮﺩ' ﮐﻪ= ﺗﺄثیرﺍﺕ ﺗﺰﮐﻴﻪ ﻧﻔس ﺩ&#= 65197; ﺗﺨﻠﻴﻪ ﺍﺯ ﺧﻄ&= #65166;ﻫﺎ ﻭ ﺣﻴﻮﺍﻧﻴّﺖ &#= 65211;ﻔﺎﺕ ﺣﺘﻰ ﻧﻮﻉ ﺑﺸﺮ&= #65263;'ﻭ ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎ&#= 65173; ﺍﻟﻬی ﺘﺮ ﭘﻴﺮ &= #64400;ﺎﻣﻞ'ﻳﺎ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ' ﺳﺎﻟﮑﺎﻥ ﻣﻮﻓ&#= 65238; ﺷﺎﻳﺴﺘﻪ'ﺧﻮﺩ &= #65255;ﻴﺰ ﺑﺪﺭﺟﺎﺕ ﻣﺘﻌ&#= 65166;ﺭﻑ ﺷﻬﻮﺩﻯ ﺑﺮﺳﻨ&#= 65194;.ﻭ ﻫﺮ ﺑﺎﺭ ﻋﻤﻴﻖ = ﺗﺮ ﻓﻬﻢ ﻣﻔﺎﻫﻴﻢ &= #65165;ﺯ ﺍﻟﻔﺎﻅ ﻋﺮﻓﺎ&#= 65255;ﻰ ﻭ ﺍﻟﻬﻰ ﺑﻨﻤﺎ&= #65267;ﻨﺪ.ﮐﻪ ﻣﺎ ﺍﮐﻨﻮﻥ ﺩﺭ = ﺻﺪﺩ ﻳﺎﻓﺘﻦ ﺍﻋﻤﺎ&#= 65237; ﺫﻫﻨﻰ ﺑﻴﺸﺘﺮ&#= 65263;'ﺍﺯ ﻫﺮ ﻧﻮﻉ &#= 65259;ﻨﺮ ﺍﻟﻬﻰ ﻫﺴﺘﻴﻢ.&= #65267;ﺎ ﻫﻤﺎﻥ ﻓﻦ ﻭ 'آر= ت که ﺩﺭﻫﻨﺮ ﻫﺎ= 5263; ﻣﺎﺩﻯ ﭼﻮﻥ ﻧﻘ&= #65166;ﺷﻰ ﻭ ﻣﺠﺴّﻤﻪ ﺳﺎ&#= 65199;ﻯ ﻭ ﺳﻴﻨﻤﺎ'ﻭ ﻳﺎ= ﻫﻨﺮﻫﺎﻯ ﺗﺨﻴّﻠﻰ ﻭ ﺗﺠ&#= 65198;ﻳﺪﻯ ﺑﺪﻭﻥ ﻣﺎﺩﻩ' ﺩ= ﺭﺍﻣﻮﺭ ﻣﻌﻨﻮﻯ ﻭ ﺫﻫﻨ&= #65264;'ﮐﻪ ﻧﻴﺎﺯ ﺑﺬﻫﻦ ﻭ = ﺭﻭﺍﻥ ﺳﺎﻟﻢ'ﻳﺎ ﮐﻢ ﻋ= ﻘﺪﻩ ﻭﻋﻘﻴﺪﻩ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﺗﺎ ﺟﺎﺋﻰ ﮐﻪ ﺍ= ﻧﺴﺎﻥ ﺑﺘﻮﺍﻧﺪ'ﺑﻴﺸ&#= 65176;ﺮﺗﺠﺮﻳﺪ ﺭﻭﺍﻥ ﺧﻮﺩ ﻭﺫ&= #65259;ﻥﺨﻮﻳﺶ ﺍﺯ ﻣﻔﺎﻫﻴﻢ ﺗ&= #65188;ﻤﻴﻠﻰ ﮐﻮﺩﮐﺎﻧﻪ'ﻭ ﻣ&= #65176;ﺎﻓﻴﺰﻳﻚ ﻗﺪﻳﻤﻰ ﻭ ﻗﺸﺮ&= #65263; ﻭ ﺍﺭﺗﺠﺎﻋﻰ ﻣ&= #65196;ﻫﺒﻰ ﺑﻨﻤﺎﻳﺪ.ﮐﻪ ﺑ&= #65166; ﮐﻤﻚ ﭘﻴﺮ ﺍﻟﻬ&= #65264;'ﺳﺎﻟﻚ ﻣﻴﺘﻮﺍﻥ ﺗﺎ ﺳ&= #65220;ﺢ ﺷﺎﻳﺴﺘگی اﺯ A= 255;ﻈﺮ ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ ﺑﺮﻭﺩ.ﭼﻮﻥ ﺑث&#= 1605;رﺍﺕ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺑ&= #65198;ﺳﻨﺪ. ﺟﺎﻣﻌﻪ ﺷﻨﺎﺳ&#= 65166;ﻥ ﻏﻴﺮ ﺍﻟﻬﻰ'ﺑﺨ&= #65166;ﻃﺮ ﻫﺪﻓﻬﺎﻯ ﻋﻠﻤ&#= 65264; ﻳﺎ ﺳﻴﺎﺳﻰ ﻭ ﺭ= ﻳﺎﺳﺖ ﻃﻠﺒﻰ' ﺗﺎ ﻳﮑﺼ= ﺪ ﻫﻨﺮ ﭼﻮﻥ ﻣﻮﺳ&= #65268;ﻘﻰ ﻭ ﺍﺩﺑﻴّﺎﺕ ﻭ &= #65259;ﻨﺮﻫﺎﻯ ﺷﺨﺼﻰ ﻣﻄﺮﺡ ﮐ&= #65198;ﺩﻩ ﻭﻓﻬﺮﺳﺖ ﻣﻴﮑ&#= 65256;ﻨﺪ.ﮐﻪ ﭘﺮﻭﺭﺵ ﻣﺮﻍ ﻭ&= #65175;ﻬﻴﻪ ﻇﺮﻭﻑ ﮔِﻠﻰ ﻭ&#= 65247;ﺒﺎس ﺩﻭﺯﻯ ﻭ ﺁﺭﺍﻳ&= #65206; ﮔﻴﺴﻮﺍﻥ ﻭﻧﺎ&#= 65191;ﻦ'ﻭ ﻧﻤﺎﻳﺸﮕﺎﻩ ﻭ &= #65193;ﮐﻮﺭﺳﺎﺯﻯ ﻭﮔﻞ ﮐﺎﺭﻯ ﻭﺟ&= #65262;ﺍﻫﺮ ﻭﻏﻴﺮﻩ'ﭘﺎ ﺑﻤ&= #65268;ﺪﺍﻥ ﻫﻨﺮ ﻣﺎﺩﻯ ﮔﺬ&= #65165;ﺭﺩﻩ ﺍﻧﺪ.ﮐﻪ ﻗﺪم ﺒ&= #65198;ﺍﻩ ﻭ ﻣﺴﻴﺮ'ﻭ ﺭﺍﺯ= ﻫﻨﺮهاﻯ ﻣﻌﻨﻮﻯ'ﻭ ﺣﺘﻰ = ﻫﻨﺮﻫﺎﻯ ﻣﻴﻨﻮﻯ ﮐﺎﻣﻠ&#= 65166;ﻥ ﺍﻟﻬﻰ ﮔﺬﺍﺭﺩ&#= 65257;ﺍﻧﺪ.<o:p></o:p> ﺩﺭ ﺃﺻﻞ= ; ﻳﻮﻧﺎﻧﻰ ﻟﻔﻆ ﻫﻨﺮ</s= pan> &#= 65267;ﺎ </spa= n>آرت ﻟﺎﺗﻴﻦ= 'ﺑﺮﺍﻯ ﻫﻨﺮﻫﺎ ﺗﮑﻨﻴ&#= 64401;ﻰ ﻭ ﺻﻨﻌﺘﻰ ﻭ ﻫﻨ= ﺮ ﻓﺮﻭﺷﻰ' ﻭ ﺍﺻﻄ= ﻠﺎﺣﺎ ﻫﻨﺮﻫﺎﻯ ﺗﮑﺮ&#= 65165;ﺭﻯ ﺒﺎﺻﻤﻪﺍﻯ ﺑﻮ&#= 65193;ﻩ' ﻭ ﺑﺘﺪﺭﻳﺞ ﺩﺭ&= #65235;ﻌﺎﻟﻴّﺖ ﺻﻨﻌﺘﻰ ﻣﻔﻴﺪ &= #65261; ﺣﺮﻓﻪﺍﻯ ﺩﺭﺁ&#= 65251;ﺪﻧﺪ' ﮐﻪ ﭘﺮﺍﮔﻤﺎﺗ&#= 65268;ﺴمی ﺸﺪﻧﺪ. ﮐﻪ ﻋﻤﻠ= ﺎ ﻣﻔﻴﺪ ﻭ ﻋﻤﻮﻣ&= #65268;ّﺖ ﺍﻧﺴﺎﻧﻬﺎ ﺭﺍ &= #65193;ﺭ ﺑﺮ ﺩﺍﺭﺩ.ﻭ ﻧﺰ= ﺩ ﻳﻮﻧﺎﻧﻴﺎﻥ ﺑ&#= 65252;ﺮﻭﺭ ﺩﺭ ﺍﻣﻮﺭ ﺗﺠﺎ&= #65197;ﺗﻰ ﻭﺣﺮﻓﻪﺍﻯ'ﻭﺑ&#= 64381;ﻨﮓ ﺁﻭﺭﺩﻥ ﺩﺭﺁﻣ&#= 65194;'ﻫﻨﺮ ﺗﺠﺎﺭﺗﻰ ﻭ ﺻﻨ&= #65228;ﺘﻰ ﺷﺪ. ﻭ ﺍﻳﻨﮑﻪ ﻣ= ;ﺎ ﺍﮐثرﺍ ﺍﺳﺘﻨA= 166;ﺩ ﺗﺎﺭﻳﺨﻰ ﻣﻔﺎ&#= 65259;ﻴﻢ' ﺑﺮﺍﻯ ﻓﺮﻫﻨﮓ &= #65267;ﻮﻧﺎﻧﻰ ﻣﻴﻨﻤﺎﺋﻴﻢ ﺑ&#= 65192;ﺎﻃﺮ ﺁﻏﺎﺯ ثبت ﺁث= 5;ﺭﻋﺮﻓﺎﻧﻰ ﺩﺭ ﻧﻮﺷﺘﻪ ﻫﺎ&= #65263;'ﺑﺨﻂ ﻋﻤﻠﻰ ﺗﺮ ﺑﺮﺍ&= #65263; ﺍﻧﺘﻘﺎﻝ ﺍﻓﮑ&#= 65166;ﺭ ﺩﺭ ﺧﻂ ﻳﻮناﻧ= 5264; ﺑﻮﺩ ﻭ ﺍﺗﺤﺎﺩ = ﺍﻧﺘﻘﺎﻝ ﺳﺮﻳﻊ ﻣﻔﺎﻫﻴ&#= 65250; وﻓﺮﻫﻨﮓ ﺑﻨﻘ= 5166;ﻁ ﺩﻳﮕﺮ ﺭﻓﺖ ﻭ ﺍ= ﻟّﺎ ﻗﺒﻠﺎ ﻣﻠﻞ ﺩﺭ = ﺳﻨﮓ ﻧﺒﺸﺘﻪ ﻫﺎ ﻧﻤ&= #65268;ﺘﻮﺍﻧﺴﺘﻨﺪ ﺍﻋﻤﺎﻕ ﻣﻔﺎﻫ&#= 65268;ﻢ ﺧﻮﺩﺭﺍ ﺑﻴﺎﻥ &= #64400;ﻨﻨﺪ. ﺍﺭﺳﻄﻮ ﭘﺪﺭ ﻭ = ﻣﻌﻠّﻢ ﺍﻭﻝ ﻣﻨﻄﻖ'ﻭ ﻓ= ﻠﺴﻔﻪ ﻫﺎﻯ ﻣﺎﺩﻯ ﻏﻴ&= #65198; ﺳﻠﻮﮐﻰ'ﻣﻌﺎﺭ&#= 65233; ﺭﺍ ﺗﻘﺴﻴﻢ ﺑﻨ&= #65224;ﺮﻯ ﻭ ﻋﻤﻠﻰ'ﻳﺎ ﻋﻠ= ﻤﻰ ﻭ ﺻﻨﻌﺘﻰ ﻭ ﻫﻨ= ﺮﻯ ﺫﻭﻗﻰ ﺩﺭﺁﻭﺭ&#= 65193;.ﻭﻯ ﺑﺮﺍﻯ ﻫﻨﺮﻏﺎ&#= 65267;ﺖ ﻭ ﻫﺪﻑ ﻣﻴﺸﻨﺎ&= #65203;ﺪ'ﮐﻪ ﺿﺮﻭﺭﺗﺎ ﺍﻳﻦ &= #65259;ﺪﻑ'ﺑﻴﺮﻭﻥ ﺍﺯ ﻓﺎﻋﻞ ﻫﻨﺮ = ﺍﺳﺖ. ﺑﺎﻳﺪ ﺑﺮ ﮐﻠﺎ&= #65249; ﺍﺭﺳﻄﻮ ﺍﻓﺰﻭ&#= 65193;'ﮐﻪ ﺑﺪﻭﻥ ﻫﻨﺮﻣﻨ&#= 65194;'ﺗﻨﻬﺎ ﺟﻬﺎﻥ ﻣﺎﺩﻯ ﻭ&= #65251;ﻮﺭﺩ ﺍﺣﺴﺎس 'ﺷﺨﺼﻰ &= #65165;ﻧﺴﺎﻥ ﻧﻴﺴﺖ.ﮐﻪﻫﻨﺮ&#= 65251;ﻨﺪ ﺑﺨﻮﺍﻫﺪ'ﺑﺎﺩ&#= 65203;ﺘﮑﺎﺭﻯ ﻫﻨﺮﻯ ﺧﻮﺩ'ﺗﻐ&= #65268;ﻴﺮﻯ ﺩﺭ ﻣﺎﺩﻩ ﺧﺎﺭ&= #65183;ی ﺪﺍﺩﻩ ﺑﺎﺷﺪ' ﻭ= ﺍﺣﺴﺎس ﺟﺪﻳﺪﻯ ﺑﺨﻮﺩ &= #65261; ﺩﻳﮕﺮﺍﻥ ﺩﺭ ﻟ&= #65170;ﺎس ﺟﺪﻳﺪ ﻫﻨﺮﻯ ﺑ&= #65194;ﻫﺪ. ﺑﻠﮑﻪ ﺧﺎﺭج ا= 5199; </spa= n>ﺍﻧﺴﺎﻥ' ﺍﺯ(= 5169;ﻴﺮﻭﻥ ﺩﺭﻭﻥ ﺍﺯ ﺃﻧﺪ&= #65197;ﻭﻥ) ﺍﻭ ﻧﻴﺰ ﻣﻴﺒﺎ&= #65207;ﺪ. ﮐﻪ ﮐﺎﻧﺎﻝ ﺩﺭ = ﻓﻌﺎﻟﻴّﺘﻬﺎA= 263; ﻣﺼﺮﻑ ﻓﺮﺩﻯ'ﻭ = ﺍﺣﺴﺎس ﻫﺎﻯ ﻏﻴﺮﻣﺎﺩ&#= 65263; ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻫ&= #65256;ﺮﻣﻨﺪ ﻣﻴﺘﻮﺍﻧﺪ'ﺍﺯ &= #65153;ﻧﻬﺎ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 64401;ﻨﺪ.ﻭ ﺩﺭ ﺁثاﺭ ﻫﻨﺮ= 5263; ﺧﺎﺭﺟی ﻮﻣﺎﺩ= 5263; ﺧﻮﺩ ﺩﮐﻮﺭ'ﻭ ﺷ= ﺎﻳﺪ ﮐﻪ ﺗﺄثیر ﺟﺪA= 267;ﺪ </spa= n>ﺍﺑﺘﮑﺎﺭﻯ'ʋ= 69;ﺮﺍﻯ ﻧﺎﻇﺮ ﺁثاﺭﻫA= 256;ﺮﻯﺒﻮﺩﻩ ﺒﺎﺷﺪ.ﮔﺮﭼﻪ ﺩ&= #65267;ﮕﺮﺍﻥ ﺍﻳﻦ ﺭﺳﻴﺪﻩ ﻫ&= #65166;ﻯ ﺍﺯ ﺩﺭﻭﻥ ﺃﻧﺪ&= #65197;ﻭﻥ </spa= n>ﺮﺍ'ﺍﺯ ﻓﮑﺮ = 5261; ﻣﻐﺰ ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ &= #65251;ﻴﺪﺍﻧﻨﺪ.ﺣﺘ= 740; ﺨﻮﺩ ﻫﻨﺮﻣﻨﺪ &= #65231;ﻴﺮ ﺍﻟﻬﻰ ﺗﺼﻮﺭﺧ&#= 65262;ﺩ ﺑﺰﺭﮒ ﭘﻨﺪﺍﺭ&#= 65263; ﻭﻫﻨﺮﻣﻨﺪ ﭘﻨ&#= 65194;ﺍﺭ ﻣﻴﺸﻨﺎﺳﺪ. ﻭ ﻫ= ﻨﺮﻣﻨﺪ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮﻯ = ﺧﻮﺩ ﮐﻪ ﻓﺎﻋﻞ ﻫﻨﺮ&= #65263;ﺎﺳﺖ'ﺍﺭﺍﺩﻩ ﺧﻮﺩﺭﺍ ﺗﺤﻤﻴ&#= 65246; ﺑﺮ ﻣﺎﺩﻩ ﺧﺎﺭ&= #1580;ی ﻤﻴﻨﻤﺎﻳﺪ. ﮔﻮ&= #65163;ﻰ ﻣﻴﺨﻮﺍﻫﺪ ﻫﺴ&#= 1578;ی ﻭ ﻃﺒﻴﻌﺖ ﺭﺍ ﺗ= ﻐﻴﻴﺮ ﺑﺪﻫﺪ. ﻏﺎ= ;ﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﺧﻮ&= #65193; ﻫﻨﺮﻣﻨﺪ' ﭼﻮﻥ = ﺑﺎﺩ ﻭ ﺑﺎﺭﺍﻥ ﻭ ﮔﺮ= ﻣﺎ ﻭ ﺳﺮﻣﺎ ﮐﻪ ﺍﺯ= ﻋﻮﺍﻣﻞ ﻃﺒﻴﻌﺖ ﺩﺭ ﺗﻐ&= #65268;ﻴﺮﺍﺕ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺩﺍ= ﺋﻢ ﺩﺭ ﺗﺮﺍﮐﻤﺎﺕ &= #65251;ﺎﺩﻯ ﺟﻬﺎﻧﻰ ﺷﺮﻳﻚ &= #65251;ﻴﺒﺎﺷﺪ. ﺗﺮﺍﮐﻤﺎﺕ ﮐﻪ &= #65165;ﺯ ﺍﻧﻮﺍﻉ ﺃﺗﻤﻰ &= #65261; ﻣﻮﻟﮑﻮﻟﻰ ﺍﺳ&#= 65174;'ﮐﻪﺩﺭﻧﻈﺮ ﺍﻧﺴﺎﻥ &#= 64380;ﻮﻥ ﺑُﻌﺪ ﺣﻴﺎﺗﻰ &#= 65251;ﻔﻬﻮم اﻧﺴﺎﻧﻰ ﻧﺪﺍ= 5197;ﺩ.ﭘس هر ﺗﺮﺍﮐﻢ ﻣﻴ= 5248;ﻴﻮن ها ﺳﺎﻝ ﻟﺎﺯﻡ &#= 65193;ﺍﺭﺩ ﺗﺎ ﺗﮑﺎﻣﻞ ﺃﺗ&= #65252;ﻰ ﺁﻧﻬﺎ'ﭼﻪ ﺭﺳﺪ = ﺑﺘﮑﺎﻣﻠﺎﺕ ﺗﺤﺖ ﺃثیرﻯ ﺍA= 267;ﻦ ﻣﺠﻤﻮﻋﻪ ﻫﺎﻯ &= #65155;ﺗﻤﻰ ﻭﻣﻮﻟﮑﻮﻟﻰ ﻃ&#= 65262;ﻝ ﻣﻴﮑﺸﺪ. ﻭﺍﻧﺴ&= #65166;ﻥ ﻋﻤﺮ ﺩﺭﺍﺯﻯ ﻨ&= #65194;ﺍﺭﺩ'ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺗﻐﻴ&#= 65268;ﺮﺍﺕ ﺭﺍ ﻣﻠﺎﺣﻈﻪ ﮐ&= #65256;ﺪ' ﭘس ﺗﺮﺍﮐﻢ ﻭﺗ&#= 65262;ﺩﻩ ﻣﺎﺩﻩ ﻣُﺮﺩﻩ &#= 65169;ﻨﻈﺮﺵ ﻣﻴﺮﺳﺪ.ﺩﺭ ﺣﺎ&= #65247;ﻴﮑﻪ ﺟﻨﺠﺎﻝ ﻋﻈﻴﻤ&#= 65264; ﺩﺭﻭﻥ ﺃﺗﻢ ﻭ ﻣ= ﻮﻟﮑﻮﻝ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﮐ= ﻪ ﻋﻨﺎﺻﺮ ﺃثیرʌ= 63; ﻭ ﺗﺤﺖ ﺃثیر&#= 65263; ﺭﺍ ﺃﺗﻢ ﻫﺎ ﺩﺭ ﺣﺎ= ﻝ ﺩﺭﻳﺎﻓﺖ ﮐﻮﺍ&#= 65255;ﺘﻮﻡ ﻭ ﺃﻧﺮﮊﻯ ﻫﺎﻯ = ﺭﺳﻴﺪﻩ ﺍﺯ ﺧﻮﺭﺷﻴﺪ ﻭ = ﻓﻀﺎ ﻫﺴﺘﻨﺪ ﺗﺎ ﻣﺪ&= #65165;ﺭ ﻫﺎﻯ ﺧﻮﺩﺭﺍ ﺍ&= #65207;ﺒﺎﻉ' ﻭﻣﺎﻫﻴّﺖﺃﺗA= 252;ی ﻮﮐﻤﺎﻝ ﺟﺪﻳﺪ&#= 65263; ﭘﻴﺪﺍ ﮐﻨﻨﺪ.ﻣ&= #1579;لا' ﻗﺒﻠﺎ ﺃﺗﻢ ﻫﻴ&= #65194;ﺭﻭﮊﻥ' ﻭﺑﻌﺪﺍ ﺃﺗﻢ ﻫ&= #65268;ﻠﻴﻮﻡ ﺷﺪﻩ'ﺗﺎ ﺑﻌﺪﺍ = ﺑﺎﻧﻮﺍﻉ ﺃﺗﻤﻬﺎﻯ ﺳﻨﮕ&#= 65268;ﻦ ﺗﺮ ﻭ ﻣﺪﺍﺭﻫﺎ&= #65263; ﺑﺎ ﺍﻟﮑﺘﺮﻭﻧ&#= 65260;ﺎﻯ ﺑﻴﺸﺘﺮ ﺑﺮﺳﻨ&#= 65194;. <o:p></o:p> ﭘس ᥵= 5;ﺤﻤﻴﻞ ﻫﻨﺮ ﺑﺮ ﺍﻫﺪﺍ&= #65233; ﻭ ﺗﮑﺎﻣﻠﺎﺕ ﻃ&= #65170;ﻴﻌﻰ ﺟﻬﺎﻥ ﺧﺎﺭﺝ'ﺩ&= #65197; ﺗﺼﻮﺭ ﻫﻨﺮﻣﻨ&#= 65194; ﮔﻮﻧﻪﺍﻯ ﺘﺤﻤ&#= 65268;ﻞ ﻣﻴﺒﺎﺷﺪ.ﻭﻟﻰ &= #65193;ﺭﺗﮑﺎﻣﻞ ﺳﻠﻮﮐﻰ'ﻫﺴﺘﻰ &= #65203;ﺎﻟک اﺯ ﻣﺎﻫﻴّﺖ ﻭ= 5251;ﻘﺎﻡ ﺍﻟﻬﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺧﻮﺩ'ﭘس ﺍﺯﻋﻤ&#= 65248;ﻴﺎﺕ ﺗﺨﻠﻴﻪ ﻫﺎ ﻭ ﺗ= ﺠﻠﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧ&#= 65258; ﺍﻟﻬﻰ' ﺷﺎﻳﺴﺘ&= #64405;ﻰ ﺗﻮﻟﺪﺍﺕ ﭘس ﺍ&#= 65199; ﮐﺴﺐ ﺩﺭ ﺍﻧﻮﺍ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﻴم ﻴﺎﻓﺖ.ﻫﻤﺎﻥ ﻃ&= #65262;ﺭ ﮐﻪ ﻓﺮﺍﻭﺍﻥ ﺗ&= #65262;ﻟﺪﺍﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﻗ= ﺒﻞ ﺑﺸﺮﻯ ﺩﺍﺷﺘﻴ&#= 65250; ﮐﻪ ﺗﻮﺍﻧﺴﺖ ﮐ&= #65198;ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﮐﻨﻮﻧﻰ ﺧﻮﺩﺭ&#= 65165; ﺑﺪﺳﺖﺁﻭﺭﻳﻢ' &= #65261; ﭼﻨﻴﻦ ﺻﻮﺭﺕ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﭘﻴﺶ ﺭﻓ&= #65176;ﻪﺍﻯ ﺭﺍ ﺑﺪﺳﺖﺁﻭﺭ&#= 65267;ﻢ. ﻭ ﺍﻟّﺎ ﺍﻣﮑﺎ&#= 65253; ﺗﻮﻟﺪ ﺩﺭ ﺻﻮﺭ&= #65173; ﻧﻮﻋﻰ ﻭﺧﺮﻭﺝ &= #65255;ﻮﻋﻰ ﮐﻨﻮﻧﻰ ﻗﺒﻞ ﺍ&= #65199; ﺷﺎﻳﺴﺘﮕﻰ ﻭ ﺩ&= #65165;ﺷﺘﻦ </spa= n>ﮐﺮﺍﻣﺎﺕ ﺑʋ= 66;ﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﻟ&#= 65166;ﺯﻡ ﺍﻣﮑﺎﻥ ﻧﺪﺍﺭ&#= 65193;. ﮔﻮﺋﻰ ﺑﻄﺒﻘﻪ &= #65251;ﻴﻤﻮﻥ ﺩﺭ ﺭﺣﻢ ﺍﻧﺴﺎ&= #65253;' ﺑﺨﻮﺍﻫﺪ ﻣﻮﺟ&#= 65262;ﺩﻯ ﺯﻧﺪﻩ ﺷﻮﺩ.ﭼﻪ = ﻣﻴﻤﻮﻧﻰ ﺑﺎﺷﺪ ﻳﺎ ﺍﻧﺴ&= #65166;ﻧﻰ'ﻭﻳﺎ ﭼﺒﺰﻯ ﺩﺭ ﺍﻳﻦ = ﻣﻴﺎﻧﻪ. ﺯﻳﺮﺍ ﺑﺮﺍﻯ ﺭ&= #65203;ﻴﺪﻥ ﺷﺎﻳﺴﺘﮕﻰ ﺗﻮ&#= 65247;ﺪ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ'&= #65255;ﻴﺎﺯ ﺑﺤﺪّ ﮐﻔﺎﻳﺖ &#= 65165;ﺯ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌل اﺳﺖ.ﻭﺑﺎ ﮐﺮﺍ&#= 65251;ﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﻣﻮ= 5183;ﻮﺩ ﻣﻴﮕﺮﺩﺩ. ﮐﻪ ﺩ= ﺭ ﺳﺎﻟﮑﺎﻥ ﺑﻤﺮ&#= 65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ ﺩﺭﻫﻔﺖ ﻣﺮﺣﻠ&#= 65258; ﻣﻴﺮﺳﻨﺪ.ﮐﻪ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﺁﺧﺮﻳ&#= 65254; ﺍﻳﻦ ﻣﺮﺍﺣﻞ ﺷ&= #65260;ﻮﺩﻯ ﻭ ﺗﮑﺎﻣل ﺒﺸﺮ &= #65251;ﻴﺒﺎﺷﺪ.ﮐﻪﺍ= 5199; ﻧﻈﺮ ﺍﻟﻬﻰ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﻣﺘ= 5188;ﻘﻖ ﺁﻥ'ﮐﺎﻓﻰ ﺑﺮﺍ&= #65263; ﺗﻮﻟﺪ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺑﺎﺷﺪ ﻭ ﻳﺎ ﺑﺮ= ﺍﻯ ﻫﺮ ﻣﺮﺣﻠﻪ ﺗﮑ&= #65166;ﻣﻞ ﺟﺰﺋﻰ . ﺑﻨﻈﺮ ﺍ= ;ﺭﺳﻄﻮ'ﮐﻪ ﻫﻨﺮ ﺗﺤﻤﻴﻞ ﺍ&= #65197;ﺍﺩﻩ ﺑﺮ ﻫﺪﻑ ﺧﺎﺭﺟ&= #65264; ﺍﺳﺖ' ﮐﻪ ﻋﻠﻢ ﻋ= ;ﻤﻠﻰ ﻫﺪﻑ ﻭﻏﺎﻳﺖ ﺧ&= #65262;ﺩ ﺭﺍ ﺩﺍﺭﺩ.ﮐﻪ ﺩ= ﺭ ﺫﻫﻦ ﺍﻧﺴﺎﻥ ﻋ&= #65166;ﻟﻢ ﻭ ﻋﺎﻣﻞ ﻣﻄﺮﺡ = ﺍﺳﺖ.ﻭﻟﻰ ﺩﺭ ﻋﻠﻢ ﻋﻤﻠﻰ = ﺳﻠﻮکی ﻮﺑﺎﻃنی غاﻳ᥵= 4; ﺁﻥ ﺗﮑﺎﻣل ﺮﻭﺡ ﺍ&#= 65203;ﺖ'ﮐﻪ ﺑﺎﺭﺍﺩﻩ ﻭﻣﺸ&#= 65268;ّﺖ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺳ&= #65166;ﻟﻚ'ﻭ ﺑﮑﻤﻚ ﺧﺪﺍﻭﻧ&#= 65194; ﻭ ﭘﻴﺮ ﺍﻟﻬﻰ ﻣ= ﻴﺒﺎﺷﺪ ﮐﻪ ﺣﺘﻰ ﻣﺸﻴّ&#= 65174; ﺳﺎﻟﻚ'ﻣﺸﻴّﺘ= 5264; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮔﻮﺋﻰﺍﻧﺴﺎﻥ &#= 64380;ﻮﻥ ﺭﻭﺑﺎﻁ ﻳﺎ ﺁﺩ&= #65249; ﻣﺎﺷﻴﻨﻰ ﺍﺳﺖ'&= #64400;ﻪ ﻣﺎﺩﻩﺍﻯ ﺑﻴﺸ&#= 65176;ﺮ ﻧﻴﺴﺖ.ﻭ ﺗﻮﺍﻥ = ﺍﻋﻤﺎﻝ ﺧﻠّﺎﻕ ﻧﺪﺍﺭ= 5193;.ﮐﻪ ﺩﺭ ﺍﻧﺴﺎﻥ ﻭ ﻫ= ﺮ ﻣﻮﺟﻮﺩ ﺑﻬﺮ ﺩ&= #65197;ﺟﻪ ﺣﻴﺎﺕ'ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﻣﺪﺑّﺮﺍﻥ ﺧﻮ= 5193;ﺭﺍ ﺩﺍﺭﻧﺪ'ﮐﻪ ﺑﺠ&= #65166;ﻯ ﻣﻮﺟﻮﺩ ﺍﻋﻤﺎ&#= 65247;ﻰ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨ&#= 65194;. </spa= n>ﻣثلا ﺑﺠﺎﻯ= ﻣﺎ ﻓﮑﺮ ﻣﻴﮑﻨﻨﺪ'&= #65261;ﺣﺘﻰ ﺑﺪﻥ ﻣﺎ ﺭﺍ ﺑﺤ= ﺮﮐﺖ ﺩﺭﻣﻴﺂﻭﺭﻧﺪ.&#= 64404;ﻮﺋﻰ ﺑﺪﻥ ﺍﻧﺴﺎنی = 5176;ﺎﺑﻌﻰ ﺑﺮﺍﻯ ﺫﻫﻦ ﻭﺍ&= #65227;ﺼﺎﺏ ﺍﺳﺖ.ﻭ ﺍﻳﻦ ﺫﻫ= ﻦ ﻭ ﺍﻋﺼﺎﺏ ﻧﻴﺰ = ﺁﻟﺖ ﺩﺳﺖ ﺮﻭﺍﻥ ﻋﻘ&= #65194;ﻩ ﺩﺍﺭ ﻭﻋﻘﻴﺪﻩ &= #65259;ﺎ ﻮ ﻧﺎﭘﺎک اﻳﻥ عقده ﻫﺎ ﺩﺭ ﺍA= 255;ﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺣ&= #65166;ﮐم ﺒﺮ ﺳﻴﺴﺘﻢ ﻋﺼ&= #65170;ﻰ ﻭ ﺫﻫﻨﻰ ﻭ ﺟﺴﻤ= ﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﻭ= ﭼﻮﻥ ﺳﺎﻟﻚ ﺭﻭﺡ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﺑﻌﺪ ﭼﻬﺎ&= #65197;ﻡ ﺧﻮﻳﺶ ﺭﺍ ﺩﺭﺑ&= #65166;ﺯﮔﺸﺖ ﺑﺨﻠﻖ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ' ﻭ= ; ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋﺮﺵﺭﺣ&#= 65252;ﺎﻥ ﺘﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ﻰ ﻳﺎﻓﺖ'ﺁﻧﮕﺎﻩ &= #65259;ﻤﻪﺳﻴﺴﺘﻤﻬA= 166;ﻯ ﺗﻦ ﻭﺫﻫﻦ ﻭﺭﻭ&= #65165;ﻥ ﺑﺎﺯﻳﭽﻪ ﻭﺩﺭ &= #64400;ﻨﺘﺮﻝ ﺳﻴﺴﺘﻢ ﺭﻭﺍﻧ&#= 1740; ﺸﺨص ﻣﻴﺸﻮﺩ.ﮐ&#= 65258; ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #64380;ﻨﻴﻦﺳﻴﺴﺘﻤA= 264; ﺭﺍ ﻧﺪﺍﺭﺩ. ﭼﻮ= ﻥ ﺳﻪ ﺑُﻌﺪﻯ ﺍﺳ&#= 65174;.ﮐﻪ ﭘس ﺍﺯ ﺷﻬﻮﺩ ﻫ&= #65236;ﺘﻢ ﻭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ'= ﮐﻪﺳﺎﻟﻚ ﺭﻭﺡ القُدُس = ﺷﺪﻩ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65240;ﺎم اﻟﻬﻰ ﺭﻭﺡ ﺍﻟ&#= 65260;ی ﺮﺍ می ﺮﺳﺪ. ﺑﺮ&= #65261;ﺍﻥ ﭘﺎﻙ ﺷﺪﻩ'ﺳﺎﻟ&= #1705; ﺒﺎ ﻭﻟﺎﻳﺖ ﻣﻴ&= #65194;ﻫﺪ. ﺍﻣﺎ ﻣﻌﺮﻓﺖ ﻧ&= #65224;ﺮﻯ ﺍﺭﺳﻄﻮ'ﻫﻤﺎﻥ &= #65175;ﻌﻠﻴﻤﺎﺕ ﻭﻫﺴﺘﻰ ﻭﻣﻌﻨ&#= 65262;ﻯ ﺍﻧﺴﺎﻥ ﺍﺳﺖ'ﮐ&= #65258; ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺗ&= #65254;' ﻭﻟﻰ ﭘﺎﺋﻴﻦ ﺗ&= #65198; ﺍﺯ ﺭﻭﺍﻥ ﺣﻴﻮ&= #65165;ﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65208;ﻮﺩ.ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﺍﻣﮑ&= #65166;ﻧﺎﺕ ﺍﻳﻦ ﺫﻫﻦ ﺑﺮﺍ&= #65263; ﮐﺴﺐ ﻣﻌﺎﺭﻑ ﻧ&= #65224;ﺮﻯ'ﻭ ﺑﺮﺍﻯ ﻓﻬﻢ ﻭ ﺗ= ﺼﻮﺭ ﻭ ﺗﺼﺪﻳﻖ ﻭ ﻣﻴ= ﻞ ﺍﻧﺠﺎﻡ ﻋﻤﻠﻰ &= #65153;ﻥ' ﺩﺭﻭﺍﻗﻊ ﻫﻤﺎ&#= 65253; ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ= 5259;ﺴﺘﻨﺪ' ﮐﻪ ﺑﺎﻳﺪ ﭘﺎﮐ&= #65204;ﺎﺯﻯ ﻭﺗﺰﮐﻴﻪ ﻧﻔس= 5203;ﻠﻮﻙ ﺷﻮﻧﺪ.ﻭ ﺑﺴﺘﻪ = ﺑﺪﺍﻭﺭﻯ ﺍﻟﻬﻰ ﺑﻤﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ &#= 65251;ﻘﺪﻣﺎﺗﻰ ﻳﺎﻧﻬﺎﺋﻰ ﺧﻮ&#= 65193; ﺑﺮﺳﻨﺪ.ﭘس ﻣﻌ&#= 65166;ﺭﻑ ﻧﻈﺮﻯ'ﭼﻮﻥ ﻣﻌ&= #65166;ﺭﻑ ﻫﻨﺮﻯ'ﻭ ﻣﻌﺎﺭ&= #65233; ﺻﻨﻌﺘﻰ'ﮐﺎﺭ ﻣ&= #65228;ﺮﻓﺘﻬای ﺷﻬﻮﺩﻯ ﺭﺍ ﻧﺪ&= #65165;ﺭﺩ. ﮐﻪ ﺍﺭﺳﻄﻮ ﺍﺯ = ﺁﻥ ﺧﺒﺮ ﻫﻢ ﻧﺪﺍﺷ&= #65174;.ﮐﻪ ﻣﻌﻠّﻢ ﺍﻭ'ﺍﻓ&#= 65248;ﺎﻃﻮﻥ ﻋﺎﺭﻑ ﺑﻮﺩ. ﮐﻪ= ﻣﺎﻧﻨﺪ ﺍﮐثرﻳّﺖ ﺍﻧʌ= 04;ﺎﻧﻬﺎ'ﺣﺘﻰ ﺑﻌﺪ ﺍﺯ ﻓﻬﻢ ﮐ= ﺎﻣﻞ ﻟﺰﻭﻡ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ' ﺑﺎﺯ ﻧﻤﻰ ﺧﻮﺍ&= #65259;ﺪ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #64344;ﻴﻤﺎﻥ ﺳﻠﻮﮐﻰ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ.ﻟﺬﺍ ﺍ&= #65197;ﺳﻄﻮ ﻫﺎ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻭ ﮐﺮﺍﻣﺎﺕ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺁﻧﻬﺎ ﺗﺤﻘﻖ ﻧ&= #65252;ﻰ ﻳﺎﺑﺪ' ﮐﻪ ﺣﺘﻰ= ﺑﺎﻋث ﻣﺰﻳﺪ ﮔﻨﺎﻩ ﻭ = ﺧﻄﺎ ﻭﺁﻟﻮﺩﮔﻰ ﻧﻔ&#= 1587; ﺍﻣّﺎﺭﻩ ﺑﻴﺸ= 5176;ﺮﻯ می ﺸﻮﻧﺪ ﻭﻗﻬ= 5240;ﺮﺍﺋی ﺘﺮ ﭘس ﺍﺯ ﻣﺮﮒ.= <o:p></o:p> ﻣ= ﺎﺟﺮﺍﻯ ﺗﺤﻤﻴﻞ ﺍﺭﺍﺩ&#= 65257; ﺍﺯ ﺍﻧﺴﺎﻥ ﻫﻨ&= #65198;ﻣﻨﺪ ﻳﺎ ﻫﻨﺮ ﺩﻭﺳﺖ = ﻭ ﻫﻨﺮ ﻃﻠﺐ'ﻋﻤﻠ&= #65166; ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺍ&= #65247;ﻬﻰ ﻗﺎﺑﻞ ﺍﻃﻠﺎﻕ &= #65251;ﻴﺒﺎﺷﺪ. ﺩﺭ ﺗﮑﻨﻴﻚ ﻭ ﺍ= ﻣﻮﺭ ﺻﻨﻌﺘﻰ ﻓﻬﻢ ﻫ&= #65204;ﺖ' ﻭﻟﻰ ﺗﮑﺎﻣﻞ ﻧ&= #65268;ﺴﺖ.ﺑﻠﮑﻪ ﺗﻨﻬﺎ ﻳﻚ ﺗﻐﻴ&= #65268;ﺮ ﺍﺳﺖ.ﺯﻳﺮﺍ ﺗﮑ&= #65166;ﻣﻞ'ﻳﻌﻨﻰ ﻋﺪﻡ ﺗﻮﻗّﻒ ﺩ&#= 65197; ﮐﺴﺐ ﮐﻤﺎﻝ' ﺗﺎ= ﺑﻰ ﻧﻬﺎﻳﺖ ﻣﺮﺍﺗ&#= 65168;.ﻭ ﺍﻳﻦ ﺩﺭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺍﺳﺖ'ﮐﻪ ﺍﺭﺍﺩ&= #65257; ﺳﺎﻟﻚ ﺩﺭ ﻋﺸﻖ = ﭘﺮﻭﺭﻯ ﻭ ﺭﻧﺠﻬﺎﻯ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﺴﺮﻧﻮﺷﺘﻰ ﻫﻔ&#= 65176;ﮕﺎﻧﻪ ﺳﺎﻟﻚ ﺩﺭﺻﻮﺭ&#= 65173;'ﻭﺍﻳﻤﺎﻥ ﺭﻭﺯ ﺍﻓﺰﻭﻥ ﺪ&= #65197; ﺳﻴﺮﺕ ﻗﺎﺑﻞ ﺗ&= #65262;ﺟّﻪ ﺍﺳﺖ.ﮐﻪﻫﻤﻴﺸ&#= 65258; ﺍﺭﺍﺩﻩ ﻋﺪﻡ ﻗ&= #65260;ﻘﺮﺍ ﺍﺯ ﺧﻮﺩ ﺳﺎﻟﻚ = ﻫﺴﺖ.ﻭ ﻧﻴﺰ ﺗثبیت ﻣʋ= 98;ﺍﺗﺐ ﺍﻟﻬﻰ'ﺑﺮﺍﻯ ﺗ&= #64401;ﺎﻣﻞ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ = ﻋﻘﻠﻰ ﻭ ﺍﮔﺮ ﺻﻔﺎﺕ ﺣ= ﻴﺎﺗﻰ ﻣﺎﻧﻨﺪ ﻫﻤﺎﻥ &= #65165;ﺭﺍﺩﻩ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ&= #65227;ﺸق ﻮﺭﺯﻯ.ﻭﻟﺬﺍ ﺳ&= #65198;ﻋﺖﺭﻓﻊ ﻣﺸﮑﻠﺎﺕ ﺗﮑﺎ&#= 65251;ل ﺮﻭﺍﻥ ﺪﺭ ﺳﺎﻟ&= #64401;ﺎﻥ ﺑﻴﺸﺘﺮ ﺍﺳﺖ. ﻭ= ﻟﺬﺍ ﺗﻐﻴﻴﺮﺍﺕ ﺍﺭ&#= 65165;ﺩﻯ ﺳﻠﻮکی ﺮﻫﺮﻭA= 165;ﻥ ﺭﺍ ﺗﮑﺎﻣﻞ ﻣﻰ = ﻧﺎﻣﻴﻢ ﮐﻪ ﺭﻭﺯ ﺍﻓﺰﻭ&= #65253;'ﻭﺗﻐﻴﻴﺮﻯ ﻣثبت ﻭﻣﺪﺍﻭʌ= 49; ﺍﺳﺖ'ﮐﻪ ﺗﻮﻗّﻔﻰ ﻧﺪﺍ= 5197;ﺩ.ﻭ ﺍﻟّﺎ ﻫﺮ ﺗﻐﻴ&#= 65268;ﺮﻯ ﻗﻬﻘﺮﺍﺋﻰ ﻭ ﮐ&= #65166;ﺭﻣﺎﺋﻰ ﺩﺭ ﻣﻘﺎﻡ ﺭﻭﺡ = ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﺁﻏ&= #65166;ﺯ ﻣﻴﺸﻮﺩ. ﭼﻪ ﺑﻴ= ﺸﺘﺮ ﮐﻪ ﺩﺭ ﮊﻧﺘﻴﻚ = ﺭﻭﺣﻰ ﺍﻓﺮﺍﺩ ﻣﺬﻫﺒ&#= 1740; ﻘﺸﺮﻯ' ﺧﻮﺩ ﭘﺮ= ﺳﺖ ﻭ ﺁﺧﻮﻧﺪ ﭘﺮﺳ&= #65174;' ﮐﻪ ﺷﺮﻙ ﻭﺭﺯﻯ = ﻣﺪﺍﻭﻡ ﻭ ﻗﻬﻘﺮﺍﻯ ﻣﻘ&= #65166;ﻡ ﺭﻭﺣﻰ ﻋﮑس ﺣﺮ&#= 64400;ﺖ ﻣثبت ﺗﮑﺎﻣﻞ A= 197;ﻭح ﺪﺍﺭﻧﺪ' ﻗﻬﻘﺮ&= #65165;ﻫﺎﻯ ﺑﻨﺴﺨﻬﺎﻯ ﺑﺪ&#= 65175;ﺮ ﺑﺸﺮﻯ'ﻭ ﻳﺎ ﺣﺘ= ﻰ ﺩﺭ ﻣﺴخ هاﻯ ﺣ= 5268;ﻮﺍﻧﻰ ﺩﺍﺭﻧﺪ. ﺑﻘﻮﻝ = ﻗﺮﺁﻥ'ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭﺧﻮﻙ &= #65169;ﻬﺘﺮﻳﻦ ﺷﺎﻧس ﺁﻧﺎﻥ ﻣ&#= 65268;ﺒﺎﺷﺪ. ﺩﺭﮐﺎﺭ ﺗﻐﻴﺮ&#= 65165;ﺕ ﻣﺎﺩﻯ ﻣﻮﺭﺩ ﻋ&= #65252;ﻞ ﻭ ﺗﻐﻴﻴﺮ ﻭ ﺳﺎ= ﺯﻧﺪﮔﻰ' ﻫﻤﺎﻥ ﻧﻔس ﺍﻣ&#= 1617;ﺎﺭﻩ ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻣﻴﺒﺎﺷﺪ' ﮐﻪ ﺍ= ﻧﺴﺎﻥ ﺳﺎﻟﻚ ﻣﺎﻫﻴّ= 5174; ﻣﻘﺎﻡ ﺭﻭﺡ ﺣﻴ&= #65262;ﺍﻧﻰ ﺧﻮﺩﺭﺍ'ﭼﻨﺎﻥ &= #64344;ﺎک ﻤﻴﮑﻨﺪ'ﮐﻪ ﺍﺯ = ﺁﻥ ﻳﻚ ﻣﺠﺴّﻤﻪ ﭘ&#= 65166;ﻙ ﻭ ﻧﻴﮑﻮﺋﻰ ﺑﺴ&= #65166;ﺯﺩ' ﮐﻪ (ﺭﻭﺡ ﺍﻟﻬﻰ= )ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸﻮﺩ. ﻭ ﺧﺪﺍ= ﻭﻧﺪ ﺳﺘﺎﻳﺶ ﮔﺮ ﺍﻳ&= #65254; ﻫﻨﺮﻣﻨﺪ ﮐﺎﻣ&#= 65246; ﺍﻟﻬﻰ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ.ﻭﺩﻳﮕﺮﺍ= 5253; ﻭ ﺳﺎﻟﮑﺎﻥ ﭘﻴ&= #65198;ﻭ ﺍﻳﻦ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ'ﺍﺯ ﻃﺮﻳﻖ ﻋﻘﻞ ﻭ ﺣ= ﮑﻤﺘﻬﺎ ﻭ ﺻﻔﺎﺕ ﻭ ﺍﺧﻠ= ﺎﻕ ﻭ ﺭﻓﺘﺎﺭ ﭘﻴﺮ = ﺍﻟﻬﻰ ﺧﻮﺍﻫﺪ ﻳﺎﻓﺖ' = ﺗﺎ ﺭﻭﺡ ﺍﻟﻬﻰ= ; ﭘﻴﺮ ﮐﺎﻣﻞ'ﭼﻘﺪﺭ ﻋ&= #65224;ﻤﺖ ﻭﻧﻴﺮﻭﻣﻨﺪﻯ &#= 65261;ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﻭ ﺍﻣﮑﺎ&= #65253; ﺍﺭﺗﺒﺎﻁ ﺳﺮﻳ&#= 65228;ﺘﺮ ﻭﻭﺳﻴﻌﺘﺮ ﺑﺎ &= #65191;ﺪﺍﻭﻧﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #64400;ﻪﺑﺎﻋث ﻧﻴﺮﻭﻣﻨﺪﻯﻮ= 5235;ﻬﻢ ﻧﻈﺮﻯ ﻭ ﺑﺎﻭﺭ&= #65263; ﺳﺎﻟﻚ ﺑﭙﻴﺮ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ ﺧﻮﺍﻫﺪ ﺷ&= #65194;.ﺑﺨﺼﻮﺹ ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ &= #65193;ﺭ ﺭؤﻳﺎ ﺍﻳﻦ ﮐﺎ&#= 65251;ﻞ ﺍﻟﻬﻰ ﺭﺍ'ﺑﻄﺎ&= #65247;ﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻣ&= #65228;ﺮﻓﻰ ﮐﺮﺩﻩ ﺑﺎﺷﺪ.ﭘ&= #1587; ﺗﻐﻴﻴﺮ ﻣﺎﻫﻴ&#= 1617;ﺖ ﺩﺭﻭﻧﻰ &#= 65261; ﺭﻭﺍﻥ ﺧﻮﺩ'ﺩﺭ ﺍﻧﺴﺎ&= #65253; ﻫﻨﺮ ﻧﻬﺎﺋﻰ ﻣ&= #65204;ﺎﺋﻞ ﺗﺤﺴﻴﻦ ﺍﺳﺖ.ﮐ&= #65258; ﻓﺮﺩﻭﺳﻰ ﺁﻧﺮ&#= 65165; ﻫﻨﺮﻯ ﻣﻴﺪﺍﻧ&#= 65194;' ﮐﻪ ﺗﻨﻬﺎ ﻧﺰﺩ = ﺍﻳﺮﺍﻧﻴﺎﻥ ﻧﺎﻣﻴﺪﻩ ﻭ ﺩﺭ = ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﭼﻮﻥ ﺁﺭﻳﺎ ﻭﻧﻴﺮﻭ&#= 65165;ﻧﺎ ﮔﺮﺩﻧﺪ.ﭼﻪ ﺩﺭ = ﻭﻟﺎﻳﺖ ﺯﺭﺩﺷﺖ ﻭ ﮐﺎﻣ&= #65248;ﺎﻥ ﻗﺒﻞ ﺍﺯ ﺯﺭﺩﺷ&= #65174;'ﻭ ﻳﺎ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﺑﻌﺪ ﺍﺯ ﺯﺭﺩﺷ&= #65174; ﻣﺴﻴﺢ ﻭﻣﺤﻤﺪ.&= #65153;ﻧﮕﺎﻩ ﺁثاﺭ ﺍﻟﻬﻰ ﺟ= 5194;ﻳﺪ ﻭ ﺻِﺒﻐﻪ ﻭ = ﺭﻧﮓ ﺭﺣﻤﺎﻧﻰ ﻭ ﺍﻧ&= #65204;ﺎﻧﻰ ﻭ ﺁﺩﻣﻴّﺖ'ﻣﻮ&#= 65183;ﻮﺩ ﺩﺭ ﮔﻔﺘﻪ ﻫﺎﻯ = ﺁﻧﺎﻥ'ﻭﭼﻪ ﺩﺭﺣﮑﻤﺖ ﺩﺍﺳ&#= 65176;ﺎﻧﻬﺎﻯ ﺳﻤﺒﻮﻟﻴﻚ ﺑﺮ&#= 65187;ﺴﺐ ﺍﻣﮑﺎﻥ ﻭ ﻋﻘﻞ = ﺟﺰﺋﻰ ﻫﻤﮕﻰ' ﺑﺮﺣﺴﺐ = ﺯﻣﺎﻥ ﺧﻮﺩﺭﺍ ﻣﻴﻴﺎ&#= 65169;ﻨﺪ. ﭘس ﻗﺒﻞ ﺍﺯ ﻧﻬ&= #65166;ﺋﻰ ﻭﺑﺎﺯﮔﺸﺖ ﺑﺨ&#= 65248;ﻖ' ﻫﻨﺮﻯ ﺍﻟﻬﻰ ﺩ&= #65197;ﮐﺎﺭ ﻧﻴﺴﺖ.ﻫﺮﭼﻪ ﻫ&= #65204;ﺖ ﻫﻤﺎﻥ ﻫﻨﺮﻫﺎ&#= 65263; ﺗﻐﻴﻴﺮﻯ ﻭ ﺍﻧ&= #65188;ﺮﺍﻑ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ.&= #65261; ﺑﻌﺪ ﺍﺯ ﺷﻬﻮﺩ = ﺗﺠﻠّﻰ ﺁﺧﺮ ﺩﺭ ﺳﻠﻮﻙ = ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238;'ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﻗﺒ&= #65246; ﺍﺯ ﻣﺮﮒ ﻭ ﺗﻮﻟ= ﺪ ﺩﻭﻡ ﺍﻟﻬی که = 4344;ﻴﺎﻣﺒﺮﮔﻮﻧ᥽= 8; ﺑﻌثت ﺍﻟﻬﻰ ﺧ= 5262;ﺩﺭﺍ ﻣﻴﻴﺎﺑﺪ. ﻭ ﻫﻨ= ﺮ ﻧﻬﺎﺋﻰ ﺍﻧﺴﺎ&#= 65253; ﺩﺭ ﮔﻔﺘﺎﺭ ﻭ ﭘ= ﻨﺪﺍﺭ ﻭ ﺭﻓﺘﺎﺭ ﻭ ﭘﻨ= ﺪﺍﺭ'ﻭ ﺩﻳﮕﺮ ﺍﻋﻤﺎﻝ &= #65187;ﻴﺎﺗﻰ ﺍﻭ ﺩﻳﺪﻩ ﻣﻴﺸ&= #65262;ﺩ.<o:p></o:p> ﮔﺎﻫﻰ= ; ﻫﻨﺮ ﻧﻤﺎﺋﻰ ﻫﺎﻯ ﻏ&= #65268;ﺮ ﺳﺎﻟﮑﺎﻥ'ﻣﻔﻴ&#= 65194; ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ</= span> </spa= n>ﻳﺎ ﺟﺎﻣﻌﻪ A= 165;ﻭ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻧ= ﺘﻴﺠﻪ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ= 5263; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65267;ﺶﺍﺯﮐﺮﺍﻣﺎA= 173; ﺑﺎﻟﻔﻌﻞ ﺍﻭ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮐﻪ ﺩﺭ ﺗﻮﻟﺪﺍ&= #65173; ﭘﻴﺸﻴﻦ ﺑﺸﺮﻯ &= #65153;ﻧﻬﺎ ﺭﺍ ﺩﺭ ﺗﮑﺎﻣﻞ = ﮐﺴﺐ ﮐﺮﺩﻩﺍﻧﺪ.ﭼﻪ &= #65175;ﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﺣﻴﻮﺍ&#= 65255;ﻰ'ﻭ ﻳﺎ ﺗﮑﺎﻣﻞ ﺳﻠ&= #65262;ﮐﻰ ﺑﺎ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﺍﻟﻬی ﻘﺒﻠﻰ. ﻭ = ﺍﻳﻨﻚ ﺑﺠﺎﻯ ﺳﻮﺩ ﺁﻭ&= #65197;ﻯ ﺍﺯ ﮐﺎﺭﺑﺮﺩ ﺍ&= #65267;ﻦ ﮐﺮﺍﻣﺎﺕ' ﺩﺭﺗ&= #65188;ﻘﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ' ﻣﻔﻴﺪ ﺗﻮﻟﺪ ﺑ&= #65166;ﺯ ﺑﺮﺗﺮﻭﻳﺎ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ'ﺁﻧ&= #65260;ﺎ ﺭﺍ ﺑﮑﺎﺭ ﺻﻨﻌ&= #65174; ﻭﮐﺴﺐ ﻣﺎﻝ ﻭﺷ&= #65260;ﺮﺕ ﻭ ﻟﺬﺗﻬﺎﻯ ﺑﺸ&= #65198;ﻯ ﻣﺼﺮﻑ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ' ﻭ ﻣﺤﺮﻭﻡ ﺍﺯﺍ&= #65251;ﺘﻨﻴﺎﺯﺍﺕ ﻭﺩﺍﺩﻩ ﻫﺎﻯ ﺍ&= #65247;ﻬﻰ ﻋﻘﻠﻰ' ﻣﻔﻴﺪ ﺧ= ﻮﺩﺳﺎﺯﻯ ﺑﺮﺍﻯ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ &= #65251;ﻴﮕﺮﺩﻧﺪ. ﭘس ﺍﺯ ﻫﻢ ﺍﮐﻨ&= #65262;ﻥ ﺩﺭ ﺣﺎﻝ ﻗﻬﻘﺮ&= #65165; ﻭ ﺯﻭﺍﻝ ﮐﺮﺍﻣ&= #65166;ﺕ ﺑﺎﻟﻔﻌﻞ</sp= an> &#= 65169;ﺒﺎﻃﻞﻣﻴﺸﻮʌ= 55;ﺪ. ﮔﺮﭼﻪ ﻟﺬﺗﻰ ﻫ&= #65250; ﻫﻤﺮﺍﻩ ﺍﻳﻦ ﻟ&= #65232;ﺰش ها ﻭ ﺳﻘﻮﻃﻬﺎ= 5263; ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺑ&= #65262;ﺩﻩ ﺑﺎﺷﺪ. ﭼﻪ ﻟﺬﺕ= ﺟﻨﺴی ﺮﺍ ﻳﺎ ﻟﺬﺕ ﻣﻌ= ﻨﻮﻯ ﻭ ﺃﺩﺑﻰ'ﻭ ﻳﺎ ﻟ= ;ﺬﺗﻬﺎﻯ ﺩﻳﮕﺮ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﻭ ﺑﺸﺮﻯ ﻣﻴﺒﺮ&= #65255;ﺪ ﮐﻪ ﺳﺮﺍﺳﺮ ﻓﺮ&= #65267;ﺐﮐﺎﺭﻯ ﻃﺒﻴﻌﺖ ﻭﻧﻔس &#= 65165;ﻣّﺎﺭﻩ ﻭﺧﻮﺩ ﻭ ﺁﺧﻮﻧ&= #65194;ﻫﺎ ﻭ ﻋﻠﻤﺎﻯ ﻣﺎﺩ&= #65263; ﻭﻓﻠﺎﺳﻔﻪ ﻣﻴ&#= 65170;ﺎﺷﻨﺪ ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺷﻴ= ﻄﺎﻥ ﺍﺑﻠﻴس ﻧﻘﻄﻪ &#= 1605;قاﺑﻞ ﻗﺮﺁﻥ ﺗﻤﺎﻡ ﺍ&= #65255;ﺴﺎن هاﻯ ﺷﺎﻳﺴﺘﻪ = 5175;ﻌﺎﻟﻰ ﻧﻮﻋﻰ ﺭﺍ ﺑﺴﻮ&= #65263; ﺧﻮﺩ ﺟﺬﺏ ﻣﻴﮑ&= #65256;ﺪ.ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﺟﺎﺫ&= #65169;ﻪ ﮐﺮﻩ ﺯﻣﻴﻦ'ﺟﺬ&= #65167; ﺍﺷﻴاء ﺩﺭﺳﻘA= 262;ﻁ ﺍﺯ ﺑﻠﻨﺪﻯ ﻣﻴ&= #64401;ﻨﺪ.ﺩﺭﺣﺎﻟﻴ= 4401;ﻪ ﺧﺪﺍﻭﻧﺪ ﻭﺳﻠ&#= 65262;ﻙ ﺍﻟﻬﻰ ﻳﻚ ﻧﻮﻉ = ﮐﻮﻩ ﻧﻮﺭﺩﻯ ﻭ ﺻﻌﻮ&= #65193; ﺍﺯ ﮐﻮﻫﺴﺘﺎﻥ هاﻯ ﺳﺨﺖ ﻭ ﺧﺴ&#= 65176;ﻪ ﮐﻨﻨﺪﻩ ﺍﺳﺖ.ﮐ&= #65258; ﭼﻮﻥ ﺑﻬﺮ ﺳﻄﺢ = ﮐﻮﻩ ﺑﺎﻟﺎ ﺑﺮﻭﻧﺪ'&= #64380;ﺸﻢ ﺃﻧﺪﺍﺯ ﺁﻧﻬﺎ &= #65169;ﺠﻬﺎﻥ ﻭﺳﻴﻌﺘﺮﻣﻴﺸ= 5262;ﺩ.ﭼﻪﺭﺳﺪﻭﻗʋ= 76;ﻰ ﮐﻪ ﺑﺤﺪّﻳﻘﻴ= 5254; ﺩﺭ ﻗﻠّﻪ ﮐﻮﻩ &= #65261;ﻗﺎﺏ ﻗﻮﺳﻴﻦ ﺭﻭﺡ ﮐ&= #65166;ﻣﻞ ﺍﻟﻬﻰ ﺩﺭﻋﺮﺵ &= #65197;ﺣﻤﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺗ= ﺎ ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ'ﺍﻳﻦ ﭘﺮ&= #65193;ﻩ ﻭ( ﺳﺘﺮﺕ المنتهی) ﺩﺭﺷ= ﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ' ﺑ= ﺮﺍﻯ ﺸﺎﻫﺪ ﺁﻥ کنا= 85;ﻣﻴﺮﻭﺩ.ﻭﻟﻰ ﺍﻳﻨﻚ ﺑﺎﺯﮔﺸ&#= 65174; ﺑﺨﻠﻖ ﺩﺍﺭﻧﺪ. = ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ'ﺩﻧﺒﺎﻟ&#= 65258; ﮐﺎﺭ ﺗﮑﺎﻣل ﺮ&#= 65165; ﺑﮕﻴﺮﻧﺪ.ﮐﻪ ﺑ&= #65256;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮ= ﻯ ﻭ ﺷﻬﻮﺩ ﻫﻔﺘﻢ = ﻧﻮﺭ ﺭﺣﻤﺎﻥ'ﻭ ﺷﻬﻮ&= #65193; ﻫﺸﺘﻢ ﻋﺮﺵ ﺭﺏ&= #1617; ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﺑﺮﺳﻨﺪ ﺩﺭ ﮐﺎ&= #65197;ﺑﺮﺩ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ'&#= 65193;ﺭ ﻫﻨﺮﻧﻤﺎﺋﻰ ﻫ&#= 65166;ﻯ ﺻﻨﻌﺘﻰ ﻭﻋﻠﻤ&#= 65264; ﻭﻏﻴﺮﻩ'ﮐﻪ ﻏﻴ&= #65198; ﺳﻠﻮﮐﻰ ﻣﻴﺒﺎ&#= 65207;ﻨﺪ. ﻋﻤﻠﺎ ﻫﻮ= ;ﺵ ﻭ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘ= ﻴﺪﻩﻫﺎﻯ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﻧﺴﺎﻥ'ﺑﻨﺎﻡ &= #65255;ﻔس ﺍﻣّﺎﺭﻩ ﺳﺎﻟ= 5242;' ﮐﻪ ﻫﻮس ﻭﺍﺭﺍ&#= 65193;ﻩ ﺩﺍﺭﺩ ﻭﻧﻪ ﺗﮑ&= #65166;ﻣﻞ. ﻟﺬﺍ ﺍﺭﺳﻄﻮ ﻣ&= #65262;ﺿﻮﻉ ﻣﻌﺮﻓﺖ ﻫﻨﺮﻯ &= #65197;ﺍ'ﺑﻮﺩﻥ ﺑﺮ(ﻏﻴﺮ ﻣﺎ ﻫﻮ= ﻋﻠﻴﻪ) ﻣﻴﺨﻮﺍﻫﺪ.ﮐﻪ &= #65251;ﻌﺮﻓﺘﻬﺎ ﻭ ﻣﺎﻫﻴّﺖ ﮐﻨ&#= 65262;ﻧﻰ ﺭﻭﺍﻥ ﻭ ﺫﻫﻦ ﺍ= ﻧﺴﺎﻥ </spa= n>ﺗﻐﻴﻴﺮ &#= 65251;ﻴﺪﻫﺪ.ﻳﺎ ﻫﻤﺎﻥ ﺗﻐﻴﻴﺮ&#= 65165;ﺕ ﺳﻄﺤﻰ ﻭ ﻗﺸﺮﻯ = ﺩﺭ ﺫﻫﻦ ﻭﺗﻦ.ﮐﻪ ﺣ= ﺘﻰ ﻫﻨﻮﺯ ﻣﺘﻐﻴّ= 5198;ﺍﺕ ﺍﺻﻠﺎﺡ ﺭﻭﺣﻰ &= #65227;ﻘﺪﻩ ﺩﺍﺭ ﮐﻪ ﺩﺭ ﻗﺮ= ﻥ ﺃﺧﻴﺮ ﺭﻭﺍﻥ ﺩ&= #65197;ﻣﺎﻧﺎﻥ ﺗﺎﺯﻩ ﺑﻔﮑﺮ ﺍ&= #65211;ﻠﺎﺡ ﺃﻧﺪﮐﻰ &#= 65165;ﻓﺘﺎﺩﻩﺍﻧﺪ'A= 261; ﺍﮔﺮ ﻣﻮﻓﻖ ﺷﻮ&= #65255;ﺪ.ﻭﻟﻰ ﻫﺸﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺍﺳﺖ'ﺗﺠﺮﺑﻪ ﺳ&= #65248;ﻮﮐﻰ ﺩﺭ ﻃﺮﻳﻘﺘﻬﺎ&#= 65263; ﺗﺰﮐﻴﻪ ﻧﻔس ﺩ&#= 65197; ﺩﻳﺎﻧﺘﻬﺎﻯ ﺳ&#= 65248;ﻮﮐﻰ'ﺍﺯ ﺁﺩم ﻴﺎ ﮐﻴﻮﻣ&#= 65198;ث ﻭ ﻣﻴﺘﺮﺍﺋﻴﺴ&#= 65250; ﻳﺎ ﻧﻮﺡ'ﻭ ﺑﻮﺩ= ﻳﺴﻢ ﺑﻮﺩﺍﻯ ﺍﻭﻝ ﻭ = ﺯﺭﺩﺷﺘﻴﺴﻢ ﺯﺭﺩﺷﺖ ﻧﺨﺴﺘ&#= 65268;ﻦ'ﻭ ﺳﭙس ﻭﻟﺎﻳﺘﻬ= 5166;ﻯ ﺳﻠﻮﮐﻰ ﻣﺴﻴﺤ&#= 65264; ﻭﻣﺤﻤﺪﻯ'ﭼﻪ ﻋ&= #65198;ﻓﺎﻯ ﺍﻳﺮﺍﻧﻰ ﻫﺰﺍ&#= 65197; ﺳﺎﻝ ﺃﺧﻴﺮ'ﺑﺮ&= #65165;ﻯ ﺷﻔﺎﻯ ﺭﻭﺍﻥ ﻧ&= #65166;ﺧﻮﺩ ﺁﮔﺎﻩ 'ﻭﺣﺘﻰ ﺗ= ﺎ ﺩﺭﺟﻪ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﻧﺴﺒﺘﺎ ﮐﺎﻓی &#= 65198;ﻭﺍﻥ ﻣﻮﺭﺩ ﻧﻈﺮﺍﻟ&#= 65260;ﻰ ﺭﺳﺎﻧﺪﻧﺪ'ﮐﻪ &= #65207;ﺎﻳﺴﺘﻪ ﺷﻬﻮﺩ ﻋﺮﺵﺭﺣ&#= 65252;ﺎﻥ ﺷﻮﻧﺪ.ﭘس ﺗﻌﺮ&#= 65267;ﻒ ﺍﺭﺳﻄﻮ ﻭﻗﺘﻰ &= #64400;ﺎﻣﻞ ﺍﺳﺖ'ﮐﻪ ﺗﻐﻴﻴ&= #65198; ﻣﺎﻫﻮﻯ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ'&= #65261; ﺣﺘﻰ ﺗﻐﻴﻴﺮ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺡ ﺍﻟﻬﻰ ﺍﻧ&= #65204;ﺎﻥ ﮐﺎﻣﻞ ﺩﺳﺖﻣﻴ&#= 65194;ﻫﺪ'ﮐﻪ ﺧﻮﺩ ﻧﻴﺰ ﺍﺯ ﻣ= ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﻟﺬﺍ ﺑﻤﻌﻨﻰ ﺍ&= #65197;ﺳﻄﻮﺋﻰ ﺗﻐﻴﻴﺮ ﻧﺸﺎﻧ&#= 64405;ﺮ ﺫﺍﺕ ﺑﺸﺮﻯ ﺍﺯ = ﻟﺤﺎﻅ ﻓﻄﺮﺕ ﺟﺴﻤﻰ ﻭ = ﺫﻫﻨﻰ ﺍﺳﺖ.ﻭﻟﻰ ﺑﻤﻌ&= #65256;ﻰ ﺳﻠﻮﻙ ﺗﻐﻴﻴﺮ &= #65239;ﺪﺭﺗﻬﺎﻯ ﻗﺒﻠﻰ ﻭﺗﻘﻮﻳ&#= 65174; ﺁﻧﻬﺎ'ﺑﺮﺍﻯ ﺭ&= #65203;ﻴﺪﻥ ﺑﻔﻄﺮﺕ ﺍﻟﻬﻰ &= #65183;ﺪﻳﺪ ﺷﻬﻮﺩﻯ ﻳﺎ ﺧﻴ&= #65198; ﻭﮐﻤﺎﻝ ﺑﻨﺴﺦ &= #65169;ﻬﺘﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﻴ&= #65208;ﺘﺮ ﺍﺳﺖ.<o:p></o:p> ﭘس ﺍﻧﺴ= ﺎﻥ ﻭﺟﻮﺩﻯ ﺳﺎﺯﻧ&#= 65194;ﻩ ﺍﺳﺖ.ﻧﻴﮑﻮ ﺳﺎ&= #65199; ﺑﻬﺘﺮ'ﻳﺎ ﺯﺷت&#= 1740; ﺴﺎﺯ ﻗﻬﻘﺮﺍﺋ&#= 65264; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ'&= #65169;ﺨﺼﻮﺹ ﻣﺸﺮﮐﺎﻥ ﺩﺷﻤ&#= 65254; ﺧﺪﺍ'ﺁﺧﻮﻧﺪﻫ&#= 65166; ﻭ ﭘﻴﺮﻭﺍﻥ ﻗﺸ&= #65198;ﻯ ﺗﻤﺎﻣﻰ ﻣﺬﺍﻫ&#= 65168; ﺩﺭ ﺗﻤﺎﻣﻰ ﺍﺩ&= #65267;ﺎﻥ ﻏﻴﺮ ﺳﻠﻮﮐﻰ. ﺍ= ﺭﺳﻄﻮ ﺍﻧﺴﺎﻥ ﺭﺍ ﺧﺎ&= #65247;ﻖ ﻣﻮﺿﻮﻋﺎﺕ ﻣﻴ&#= 65194;ﺍﻧﺪ'ﮐﻪ ﺍﻟﺒﺘﻪ ﺍﺯ ﻧﻮ&= #65225; ﻫﻮﺳﻬﺎﻯ ﺭﻭﺍ&#= 65253; ﻋﻘﺪﻩ ﺩﺍﺭ'ﻭﻫ&= #65256;ﺮﻧﻤﺎﺋﻰ ﻫﺎﻯ ﻏﻴﺮ ﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺣﻰ ﺍﺳﺖ.ﺣﺘ&= #65264; ﺍﮔﺮ ﻫﻨﺮ ﻧﻤﺎ&= #65163;ﻴﻬﺎﻯ'ﺑﻤﻌﻨ= 5264; ﻣﻔﻬﻮﻡ ﻋﻮﺍﻡ &= #65169;ﻮﺩﻩ ﺑﺎﺷﺪ.ﮐﻪ ﻟﺬﺗ&= #65264; ﺩﺭ ﺗﮑﺎﻣﻞ ﻭ ﺍ= ﺣﺴﺎس ﺩﺭ ﺗﻤﺎﺵ ﺑﺂﻧ&= #65260;ﺎ ﺩﺳﺖ ﻣﻴﺪﻫﺪ . ﺍ= ;ﺭﺳﻄﻮ ﺑﺎ ﺍﻳﻦ ﺗﻌﺮﻳ&= #65234; ﺧﻮﺩ ﺍﺯ ﻫﻨﺮ'ﺩ= ﺭ ﺧﻠﻖ ﻣﻮﺿﻮﻋﺎ&#= 65173; ﻣﺎﺩﻯ ﺑﻤﻴﻞ ﻭ = ﺍﺭﺍﺩﻩ ﺧﻮﺩ'ﮐﻪ ﺳﺮﺍﺳ&= #65198; ﻫﻤﺎﻥ ﺍﻭﻫﺎﻡ &= #65261;ﻫﻮس ﻭ ﺩﺭ ﺳﻄﺢ ﻋﻘﻞ= ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮﻯ اﺳ&#= 65174;. ﻭﻋﻤﻠﺎ ﻫﻨﺮ ﺭ&= #65165; ﺩﺭﻣﻘﺎﺑﻞ ﻃﺒ&#= 65268;ﻌﺖ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍ&= #65203;ﺖ.ﮐﻪ ﻃﺒﻴﻌﺖ ﮐﺎﺭ ﻃ&= #65170;ﻴﻌﻰ ﻣﻴﮑﻨﺪ'ﻭﻟﻰ ﻫ&= #65256;ﺮﻣﻨﺪ ﻧﮕﺎﻩ ﺍﺭﺍﺩﻯ &= #65261; ﺧﻠﻖ ﺳﻮﮊﻩ= ; ﻫﺎﻯ ﺟﺪﻳﺪ ﺩﺭ ﺻﻮﺭ&= #65173; ﻣﻴﻨﻤﺎﻳﺪ. ﺍﻧ&= #65204;ﺎﻥ ﻋﻤﻠﺎ ﺑﺎ ﻫﻨﺮ = ﻃﺒﻴﻌﺖ ﺭﺍ ﺑﮑﺎﺭ ﻣﻰ ﺃ= ﻧﺪﺍﺯﺩ'ﻭﺁﻧﺮ&#= 65165; ﻣﻨﺎﺳﺐ ﺫﻭﻕ ﻭ = ﮐﺸﺶ ﺧﻮﺩ ﺩﺭ ﻣﻴﺂﻭ&= #65197;ﺩ.ﭘس ﮐﻪ ﺍﺧﻠﺎﻗی ﻤ&#= 65192;ﺎﻟﻒ ﻃﺒﻴﻌﺖ ﺧﻮﺩ ﺧ&= #65262;ﺍﻫﺎﻧﻪ ﻣﻴﻨﻤﺎﻳﺪ. ﺯﻳ&= #65198;ﺍ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺑ&#= 65260;ﺮ ﺷﮑﻞ ﺁﻥ' ﺍﮔﺮ ﻫ= ;ﻨﺮ ﺁﻧﻬﺎ ﺍﻟﻬﻰ ﻭ&= #65203;ﻠﻮﻙ ﻣﻴﺒﺎﺷﺪ' ﻋﻤﻠ&= #65166; ﮐﺎﺭ ﺑﺮﺩ ﺍﻧﺴ&= #65166;ﻥ ﺧﻮﺩ ﺧﻮﺍﻫﻰ ﺍ&= #65199; ﻃﺒﻴﻌﺖ ﻭ ﺍﺳﺘ&= #1579;ماﺭ ﻭ ﺍﺳﺘﻐﻠﺎﻝ ﻭ = ﭼﭙﺎﻭﻝ ﻭ ﻏﺎﺭﺕ ﻃﺒﻴﻌ&= #65174; ﺍﺳﺖ.ﮐﻪ ﺑﻨﻔﻊ = ﺧﻮﺩ ﭼﻴﺰﻯ ﺑﻴﺎﺑﺪ. = ﮔﻮﺋﻰ ﮐﻮﻩ ﻫﺎ ﺭﺍ ﺧﻮ= ﺭﺩ ﻣﻴﮑﻨﺪ'ﺗﺎ ﭼﻨ&= #65194; ﮐﻴﻠﻮ ﻃﻠﺎ ﺍﺯ = ﺁﻥ ﺭﺍ ﺑﺪﺳﺖ ﺁﻭﺭ&= #65193;.ﻳﺎ ﻫﻤﺎﻥ ﻣثاﻝ ﻗ= 5194;ﻳﻢ'ﺑﺨﺎﻃﺮ ﺩﺳﺘﻤﺎﻟﻰ ﻗﻴ&#= 65212;ﺮﻳﻪ' ﻳﺎ ﻫﻤﺎﻥ ﻣﺎﻝ = ﺍﻟﺘﺠﺎﺭﻩ ﺭﺍ ﻣﻴﺴﻮﺯﺍﻧ&#= 65256;ﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺑ&= #65166; ﺍﻳﻦ ﻏﺎﺭﺕ ﻃﺒ&= #65268;ﻌﺖ' ﻣﺎﻫﺒﻴّﺖ ﺫﻫ= 5256;ﻰ ﻭﺭﻭﺍﻥ ﺣﻴﻮﺍ&#= 65255;ﻰ </spa= n>ﺧﻮﺩﺭﺍ ﻧﻴʌ= 00; ﺑﻴﺸﺘﺮ ﺁﻟﻮﺩﻩ ﺑﻌﻘﺪ&#= 65257; ﻫﺎ ﻭﻋﻘﻴﺪﻩ ﻫ&= #65166; ﻭﻧﻈﺮﻳّﺎﺕ ﺑ= 5264; ﭘﺎﻳﻪ ﻭﻧﺎﻓﺮ&#= 65183;ﺎﻡ می ﻨﻤﺎﻳﻨﺪ ﮐ= 5258; ﻫﻤﺎﻥ ﺭﺍ ﺟﻬﻨ&= #1617;ﻢ ﭘﺮﻭﺭﻯ ﻏﻴﺮ ﺳ&= #65166;ﻟﮑﺎﻥ'ﺩﺭﻫﺮ= 5227;ﻠﻢ ﻭ ﻓﻠﺴﻔﻪ ﻣﻴﺒ&= #65166;ﺷﺪ. ﮔﻮﺋﻰ ﺑﺎ ﭼﺮﺍ&= #65229; ﺑﺴﺮﻗﺖ ﻭﺩﺯﺩ&#= 65263; ﺭﻓﺘﻪ ﺑﺎﺷﻨﺪ'&= #64400;ﻪ ﺑﻴﺸﺘﺮ ﻭﮔﺰﻳ&#= 65194;ﻩﺗﺮ ﮐﺎﻟﺎ ﺑﺪﺯﺩﻧ&#= 65194;.ﻭﻟﻰ ﮐﺎﺭﺑﺮﺩ ﻭ ﻫﻨ&= #65198; ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﮐ&= #65264; ﻭ ﺗﮑﺎﻣﻠﻰ ﻫﻨ&= #65198;ﻣﻨﺪ ﺍﻟﻬﻰ ﺑﺴ= ;ﺮﻋﺖ ﺍﺯ ﻣﺎﺩﻩ ﺑﺴﻄ&= #65262;ﺡ ﻭﻣﺎﻫﻴّﺘﻬﺎA= 263;ﺎﻟﻬﻰ ﻣﻴﺮﻭﺩ .ﻭﻫﺮﺃ&= #65251;ﺮ ﻣﻨﻌﮑس ﺍﺯ ﻣﺎ&#= 65193;ﻩ ﺭﺍ' ﻓﻮﺭﺍ ﺗﺠﺮ= ﻳﺪ ﺍﺯ ﻣﺎﺩﻩ ﺣﻘﻴ&= #65198; ﺁﻥ ﻣﻴﻨﻤﺎﻳﺪ.&= #64400;ﻪ ﺩﺭ ﻭﺍﻗﻊ ﺧﺪﻣ&= #65174; ﺑﻄﺒﻴﻌﺖ ﻭﻣﺎ&#= 65193;ﻩ ﻧﻴﺰ ﺷﺪﻩ ﺍﺳﺖ.= ﮐﻪ ﺑﺠﺎﻯ ﻃﺒﻴﻌﺖ'&= #64400;ﺸﻒ ﺻﻮﺭﺗﻬﺎﻯ ﺟﺪ&#= 65267;ﺪ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﺻﻮﺭﺗﻬﺎﻯ ﺟﺪﻳﺪ ﻣﻴﺴﺎﺯ&#= 65255;ﺪ.ﮐﻪ ﻣﺎﺩﻩ ﻭ ﻃﺒﻴﻌ&= #65174; ﺭﺍ ﺟﺎﺋﻰ ﺑﻬﺘ&= #65198; ﻣﻔﻴﺪﺗﺮ ﺑﺮﺍ&#= 65263; </spa= n>ﺗﮑﺎﻣﻞ ﺟﺴʌ= 52;ﻰ ﻭ ﺫﻫﻨﻰ ﻭﺭﻭﺍ&= #65255;ﻰ ﻫﻤﮕﺎﻥ ﻴﻨﻤﺎ&#= 65267;ﻨﺪ.ﭼﻮﻥ ﺍﺻﻞ ﺗﻔﮑّﺮ ﺭ&#= 65165; ﺗﻌﻠﻴﻢ ﻭ ﻋﻤﻮ&= #65251;ﻴﺖ ﻣﻴﺪﻫﻨﺪ.ﻭ ﺍﻧ&= #65204;ﺎﻧﻬﺎﻯ ﻣﺤﺮﻭﻡ ﺍﺯ ﺍﻣ&= #64401;ﺎﻧﺎﺕ ﺗﻌﻠﻴﻢ ﺭﺍ ﺁﻣ&= #65262;ﺯﺵ ﻣﻴﺪﻫﻨﺪ.ﮐﻪ ﺑ&= #65268;ﺸﺘﺮ ﺑﻄﺒﻴﻌﺖ ﻫﺴﺘ&#= 65264; ﻭ ﻃﺒﻴﻌﺖ ﻧﻈﺮ&= #65267;ﻪ ﺧﻮﺩﺷﺎﻥ ﻭ ﺟﺎ&= #65251;ﻌﻪ ﺧﻮﻳﺶ ﺧﺪﻣﺖ ﻧ&= #65252;ﺎﻳﻨﺪ.ﮐﻪ ﻫﻤﺎﻥ ﻫﺪﻑ ﺍﺯ&= #65247;ﻰ ﻭ ﺃﺑﺪﻯ ﺧﺪﺍﻭ&= #65255;ﺪ ﺍﺳﺖ ﮐﻪ ﺍﻧﺴﺎ&= #65255;ﻬﺎﻯ ﺑﺸﺮﻯ' ﻫﺮﭼﻪ ﺯ= ﻭﺩﺗﺮ ﻭ ﻋﻤﻴﻖ ﺗﺮ' ﺷﺎ= ;ﻳﺴﺘﻪ ﺗﻮﻟﺪﺍﺕ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺑﻨﻤﺎﻳ&#= 65256;ﺪ. ﻭﺍﺯ ﺟﻬﻨﻢ ﻫﺎ&= #65263; ﺧﻨﻚ ﺭﺣﻤﺎﻧﻰ &= #65169;ﺒﻬﺸﺘﻬﺎﻯ ﮔﺮﻡ ﺟﻬﺎﻥ ﺩﺭ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65261;ﻧﺪ .<o:p></o:p> ﻣ= ﺘﻔﮑّﺮﺍﻥ ﻋﺎﺭﻑ ﻣﺴﻠﻤﺎ&#= 65253; ﻋﺼﻮﺭ ﺍﺳﻠﺎﻣ&#= 65264;'ﮐﻪ ﮐﻤﺘﺮ ﻗﺮﻳﺐ ﺑ&= #65166;ﺗّﻔﺎﻕ ﺍﻳﺮﺍﻧﻰ ﻳﺎ ﺍ&= #65199; ﻧﮋﺍﺩ ﺍﻳﺮﺍﻧ&#= 65264; ﻭ ﭘﺎﺭﺳﺎ ﺑﻮﺩ&= #65257;ﺍﻧﺪ'ﺩﺭ ﻣﻌﻨﻰ ﻫﻨﺮ'ﺑﻴ&= #65254; ﻃﺒﻴﻌﺖ ﻭ ﺻﻨﻌ&= #65174; ﺟﺪﺍ ﺳﺎﺯﻯ= ; ﮐﺮﺩﻧﺪ ﻫﻨﺮ ﺍﻟﻬﻰ ﻭﺳ&= #65248;ﻮﻙ ﺫﻭﻗﻰ ﻭ ﺭﻭﺍﻧ&= #1740; ﺮﺍ ﺗﺎﺑﻊ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﻏﻴبی ﻮ= 5169;ﺎﻟﺎﺗﺮﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ ﺑﺠﻬ&#= 65166;ﻥ ﻳﺎ ﻧﺎﺩﻳﺪﻩ ﻣ&= #65268;ﺒﺮﺩ.ﻭﻟﻰ ﺻﻨﻌﺖ ﺩﺭ ﻫﻤﺎ&= #65253; ﻣﺤﺪﻭﺩﻩ ﻣﺎﺩ&#= 65257;' ﻭﺻﻮﺭﺗﻬﺎﻯ ﻣ&#= 65176;ﻐﻴّﺮﻣﺎﺩﻩ'ʋ= 69;ﻨﺎﻡ ﺍﺑﺘﮑﺎﺭﺍﺕ ﺻ&#= 65256;ﻌﺘﻰ ﺩﺭ ﺟﺎﻧﻤﻰ ﺯﻧ&= #65256;ﺪ.ﮐﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﺍﻟﻬی ﺮﺍ ﭘس ا= 5199; ﻣﺮﮒ ﻧﺪﺍﺭﻧﺪ.&= #64400;ﻪ ﺑﺎﻟﻌﮑس ﺑﺎﻋ= 579; ﮐﺴﺐ ﻣﺎﻝ ﻭﻣﻮ&= #65239;ﻌﻴّﺖ </spa= n>ﺍﺟﺘﻤﺎﻋﻰ ʌ= 61; ﻗﺪﺭﺕ ﻣﻴﺸﻮﻧﺪ. ﮐﻪ ﺳ= ﺮﺍﺳﺮ ﺟﻬﻨّﻢ ﭘﺮﻭﺭ= 5263; ﻭ ﻏﺮﻭﺭ ﻭ ﺳﺘﻤ= ﮕﺮﻯ ﻣﻴﺒﺎﺷﺪ. ﺣﺘﻰ = ﺍﮔﺮ ﺩﺍﻧﺸﻤﻨﺪ ﻭ ﺑ&= #65192;ﺸﻨﺪﻩ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺩ&#= 65197; ﺍﻣﻮﺭ ﺧﻴﺮﻳﻪ&#= 65169;ﺎﺷﻨﺪ. ﺯﻳﺮﺍ ﺑﺪﻭﻥ ﻫ&= #65194;ﻑ ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﻙ'= ﻭ ﺭﺍﻩ ﺷﺨﺼﻰ ﻣﻮ&= #65197;ﺩ ﻗﺒﻮﻝ ﺧﺪﺍﻭﻧ&#= 65194; ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﻫﺮ ﺭﺍﻫﻰ ﮐﻪ ﺑﺮﻭ&= #65255;ﺪ' ﺳﺮ ﺍﺯ ﺗﺮﮐﺴﺘ&= #65166;ﻥ'ﻳﺎ ﻧﻘﻄﻪ ﻣﻘﺎﺑﻞ &= #64400;ﻌﺒﻪ ﺩﺭ ﻣﻴﺂﻭﺭﻧﺪ'&= #64404;ﺮﭼﻪ ﺑﺴﻮﻯ ﮐﻌﺒﻪ ﻧ&= #65268;ﺰ ﺭﻓﺘﻪ ﺑﺎﺷﻨﺪ.&= #64400;ﻪﺣﺠﺎﺝ ﮐﻌﺒﻪ ﺑﺪﻭﻥ ﺩ&= #65267;ﺪﺍﺭ ﺧﺪﺍ ﻭﺗﺠﻠّﻰ &#= 65165;ﻭ ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧ&#= 65194;.ﻭﻟﻰ ﺣﺠّﺎﺝ ﺣﺞ ﺃﮐ&#= 65170;ﺮ ﺳﻠﻮﻙ ﺍﻟﻬﻰ' ﺩ= ﻳﺪﺍﺭ ﻫﺮﻳﻚ ﺍﺯﻣﺮﺍ&#= 65175;ﺐ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ ﻣﻴﺮﺳﻨﺪ.ﮔﻮﺋ&#= 65264; ﺣﺠﺎﺝ ﮐﻌﺒﻪ ﺍ&= #65199; ﺧﺪﺍ ﺑﺎﺯﮔﺸﺘ&#= 65258; ﻭﭘﺸﺖ ﮐﺮﺩﻩﺍ&#= 65255;ﺪ.ﻭﻟﻰ ﺣﺠﺎﺝ ﺣﺞّ ﺃﮐ&#= 65170;ﺮ ﺧﻮﺩ'ﻧﻴﺰ ﺍﻳﻦ = ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻗ&= #65166;ﺋﻢ ﺭﻭﺡ القُدُس = ﺭﺍ ﻳﺎﻓﺘﻪ'ﻭ ﺑﺮﺍ&= #65263; ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;' ﺭﺳﺎﻟﺖ ﻭ ﺍﺭﺳ&= #65166;ﻟﻰ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺒ&#= 65166;ﺷﻨﺪ. ﺩﺭ ﺻﻨﻌﺖ ﮔﺮﭼ&= #65258; ﻧﻔس ﺣﻴﻮﺍﻧﻰ &#= 65165;ﻧﺴﺎﻥ'ﻭ ﻋﻘﻞ ﻣﺎﺩﻯ ﺩﺭ = ﺳﻄﺢ ﺑﺸﺮﻯ ﺧﻮﺩ'ﮐﻪ = ﺣﺘﻰ ﺑﺪﻭﺭﻭﻣﺤﺮﻭ= 5249; ﺍﺯ ﻋﻘﻞ ﻟﻮّﺍ&#= 65251;ﻪ ﺳﺎﻟﮑﺎﻥ ﻭﻋﻘ&#= 65246; ﮐﻠّﻰ ﺍﻟﻬﻰ ﮐ&#= 65166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ' ﻋﻤﻠﺎ ﺩﺍﺭﻧﺪ'&= #65165;ﺭﺍﺩﻩ ﺧﻮﺩﺭﺍ ﺑﺮ ﻃﺒ&= #65268;ﻌﺖ ﻣﺎﺩﻯ ﻭﺍﺭﺩ ﮐ&= #65256;ﻨﺪ ﮐﻪ ﺧﻮﺩﺷﺎﻥ ﻧ&= #65268;ﺰﺟﺰﺋﻰ ﺍﺯ ﻋﻮﺍﻣﻞ ﺗﻐ&= #65268;ﻴﺮ ﺩﻫﻨﺪﻩ ﻃﺒﻴﻌ&#= 65174;'ﭼﻮﻥ ﺑﺎﺩ ﻭ ﺑﺎﺭﺍﻥ = ﻫﺴﺘﻨﺪ ﺁﻧﺎﻥ ﻫﻨﺮ ﺭﺍ = ﺑﻄﻮﺭ ﻋﺎﻡ ﺩﺭ ﺻﻨﻌﺖ = ﺑﮑﺎﺭ ﻣﻴﺒﺮﻧﺪ.<o:p></o:p> ﺃﺑﻮ ﺣﻴ= ;ّﺎﻥ ﺗﻮﺣﻴﺪﻯ ﻋﺎﺭ&#= 65233;ﺍﺳﻠﺎﻣﻰ ﺻﻨﻌﺖ ﺭﺍ ﺗﻘﻠ&= #65268;ﺪ ﺍﺯ ﻃﺒﻴﻌﺖ ﻣﻴ&= #64405;ﻮﻳﺪ. ﮐﻪ ﮐﺎﺭ ﺟﺪﻳﺪ = ﻏﻴﺮ ﺍﻧﺴﺎﻧﻰ ﺻﻮﺭ&#= 65173; ﮔﺮﻓﺘﻪ ﺍﺳﺖ.ﻭ&= #65239;ﺘﻰ ﺩﻭﺭﺑﻴﻦ ﻋﮑّ= 5166;ﺳﻰ ﺭﺍ ﭼﻮﻥ ﺗﺨﻢ ﭼ= ﺸﻢ ﺍﻧﺴﺎﻥ'ﺭﻭﻧﻮ&#= 65207;ﺖ ﺑﺮﺩﺍﺭﻯ ﻣﻴﮑ&#= 65256;ﻨﺪ.ﻋﻤﻠﺎ ﻫﻨﺮﻯ ﻧﮑﺮﺩﻩ'&= #65261;ﻧﻮﻋﻰ ﺳوء ﺍﺳﺘﻔﺎﺩA= 257; ﺍﺯ ﻃﺒﻴﻌﺖ ﻧﻤ&= #65262;ﺩﻩ ﭼﻮﻥ ﺑﻘﺼﺪ ﮐﺴ&= #65168; ﻣﺎﻝ ﻭﺷﻬﺮﺕ ﻭ&= #65183;ﺎﻩ ﻃﻠﺒﻰ ﻭﺩﻳﮕﺮ &= #65203;ﺘﻤﮕﺮﻯ هاﻯ ﺍﺟﺘﻤﺎﻋ= 40; ﺪﺭ ﭼﻨﻴﻦ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻧﻰ ﻣﻴﺒﺎﺷﺪ.ﭘس ﮐ&#= 65166;ﺭ ﻫﻨﺮﻯ ﺳوء ﺍﺳ= 5176;ﻔﺎﺩﻩ ﻭ ﺟﻬﻨّﻢ ﭘﺮﻭ&#= 65197;ﻯ ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ &= #65261;ﻋﺎﺷﻘﺎﻥ ﻫﻨﺮ ﺁﻧﻬﺎ ﻣﻴ&= #64405;ﺮﺩﺩ. ﺍﮔﺮ ﮔﻔﺘﻪﺍﻧ&#= 65194;'ﮐﻪ ﻣﻘﺎﻡ ﻧﻔس ﻭﺭ&#= 65261;ﺍﻥ ﺍﻧﺴﺎﻥ ﻓﻄﺮﺕ' = ﻭ ﻣﻘﺎﻡ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﻃﺒﻴﻌﺖ ﻣﺎ&= #65193;ﻯ ﺭﺍ ﺩﺍﺭﺩ'ﺩﺭ ﻭ= ﺍﻗﻊ ﺍﻳﻦ ﻧﻔس ﻟﻮّ= 5165;ﻣﻪ ﻭ ﻫﻮﺳﺒﺎﺯ ﻭﺍ&= #65203;ﺘثماﺭﮔﺮ ﺍﺳﺖ.ﻭ ﻧﻪ ﻧﻔس = ﻟﻮّﺍﻣﻪ ﻭ ﻧﻔس ﻣﻄﻤﺌﻨ&#= 1617;ﻪ ﻭ ﻧﻔس ﻣﻠﻬﻤﻪ &= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻭ ﺳﺎﻟﮑ&= #65166;ﻥ.ﺯﻳﺮﺍ ﻫﻢ ﻣﻘﺎﻡ ﺭﻭﺍ&= #65253; ﺧﻮﺩﺭﺍ ﺍﺻﻠﺎ&#= 65185; ﮐﺮﺩﻩﺍﻧﺪ'ﮐﻪ &= #65193;ﺭ ﻃﺒﻴﻌﺖ ﺃثر ﻣ= 579;بت ﮔﺬﺍﺭﺩﻩﺍﻧﺪ.&#= 65261; ﻫﻢ ﺑﻄﺒﻴﻌﺖ ﮐ&= #65252;ﻚ ﻧﻤﻮﺩﻩﺍﻧﺪ'ﻭ &= #65219;ﺒﻴﻌﺖ ﺭﺍ ﺳﭙﺎس ﮔﺬﺍ&#= 65197;ﻯ ﮐﺮﺩﻩﺍﻧﺪ' ﮐﻪ = ﺳﭙﺎس ﺍﻟﻬﻰ ﻧﻴﺰ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻳﻌﻨﻰ ﻫﻢ ﻧﻔس &= #65187;ﻴﻮﺍﻧﻰ ﺭﺍ ﺍﺻﻠﺎﺡ ﻭ ﺍ= ﻟﻬﻰ ﮐﺮﺩﻩﺍﻧﺪ'ﻭﻫ&#= 65250; ﺩﻧﻴﺎ ﺭﺍ ﭘﺎﻙ = ﻭﻣﻨﻈّﻢ' ﺑﺠﺎﻯ ﻣﻴﻠﻴﻮ&#= 65255;ﻬﺎ ﺳﺎﻝ ﮐﺎﺭ ﻃﺒﻴ&= #65228;ﺖ ﺩﺭﻫﺪﺍﻳﺖ ﮊﻧ&#= 65176;ﻴﻚ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ ﻭﺍﻧﺴﺎنی کر᥷= 3;ﻩﺍﻧﺪ.ﺩﺭﻣﻬﻨ= ﺪﺳﻰ ﮊﻧﺘﻴﻚ ﻇﺮﻑ ﭼ&= #65256;ﺪ ﺳﺎﻝ ﺗﺤﻘﻴﻖ ﻭ = ﺗﻮﺳﻌﻪﺁﻥ ﺭﺍه ﻫﺎﻯ ﺑﻬﺘ&#= 65198; ﺯﻧﺪﮔﻰ ﻭﻋﻠﻤ&#= 65264;'ﺑﻄﺒﻴﻌﺖ ﻭ ﻫﺪﻓﻬﺎﻯ ﺧﺪ&= #65165;ﻭﻧﺪ ﮐﻤﻚ ﮐﺮﺩﻩﺍﻧ&#= 65194;. ﻫﻨﺮﻯﺒﺎ ﮐﻤﻚ &= #65227;ﻘﻞ ﻭﺭﻭﺍﻥ ﺍﺳﺖ'ﮐ&= #65258; ﺻﻮﺭﺕ ﻫﻨﺮﻯ ﺑ&= #65252;ﺎﺩﻩﻭ ﺍﻣﻮﺭ ﻣﺎﺩﻯ ﺑ&= #65194;ﻫﺪ.ﺍﮔﺮﻋﻘﻞ ﻣﺎﺩﻯ ﻭ ﻧﻔس ﺣ&= #65268;ﻮﺍﻧﻰ ﻫﻨﺮﻣﻨﺪ ﺑﺎﺷ&#= 65194;'ﭘس ﻧﻔس ﻫﻨﺮﻣﻨﺪ &#= 65197;ﺍ ﻟﺬﺕ ﻣﻴﺪﻫﺪ'ﮐ&= #65258; ﻗﻬﻘﺮﺍﺋﻰ ﻫﻢ &= #65251;ﻴﮑﻨﺪ.ﻭ ﻫﺮ ﻧﻔس ﻧﺎﻇﺮ &= #65175;ﻌﺎﻟﻰ ﻃﻠﺐ ﺭﺍ ﺩﺭس ﺍ&= #65211;ﻠﺎﺡ ﻃﺒﻴﻌﺖ ﻫﺴﺘﻰ &= #65261; ﻃﺒﻴﻌﺖ ﺧﻮﺩ ﻧ&= #65252;ﻴﺪﻫﺪ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ &= #65231;ﻴﺮ ﺳﺎﻟﻚ ﻣﺎﻧﻨﺪ &= #65259;ﺮ ﺣﻴﻮﺍﻥ ﺍﺯ ﻃﺮ&= #65267;ﻖ ﺯﻧﺪﮔﻰ ﻭ ﺍﺣﺴ&= #65166;س ﻭ ﺍﻧﻌﮑﺎس ﺷﺮ&#= 65219;ﻰ ﻭ ﻳﺎ ﺗﺠﺮﺑﻪ ﻭ= ﺧﻄﺎ ﻫﺮﺑﺎﺭ ﺩﺭ ﻫﺮ = ﮐﺎﺭ ﺗﺠﺮﺑﻰ ﻣﺠﺎﺯ&#= 65165;ﺕ ﻣﻴﺸﻮﺩ ﻭ ﭘس ﺍ&= #65199; ﺁﻥ ﺍﺯ ﮐﺎﺭ ﭘﺮ= ﺿﺮﺭ ﺩﻭﺭﻯ ﻣﻴﮑﻨﺪ.&= #65267;ﺎ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﻭ ﺗثبیت ﺫﻫﻨʌ= 64; ﻣﻴﮕﺮﺩﺩ ﺁﻧﮕﺎﻩ ﺑﺼﻮﺭ&#= 65173; ﻋﻠﻢ ﻭ ﻋﺎﺩﺕ ﺩ= ﺍﺋﻢ ﺍﻧﺴﺎﻥ'ﺑﺮﺍﻯ &= #65199;ﻧﺪﮔﻰ ﺑﻬﺘﺮ ﻣﻴﺸﻮﺩ.&= #65169;ﺸﺮﻁ ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﺯ&= #65255;ﺪﮔﻰ ﺑﻬﺘﺮ ﺭﺍ'ﺻﺮﻑ = ﺑﺎﺯ ﺗﮑﺎﻣﻞ ﺑﻴﺸﺘ&#= 65198; ﺭﻭﺣﻰ ﮐﺮﺩﻩ'ﻳ&= #65166; ﺣﺪّ ﺃﻗﻞ ﺫﻫﻦ &= #65191;ﻮﺩﺭﺍ ﭘﺎﻙ ﻣﻴﻨﻤﺎﻳ&#= 65194;. ﻧﻪ ﺍﻳﻨﮑﻪ ﻣﺎ = ﺭﺍ ﻟﺬﺕ ﺑﻴﺸﺘﺮﻯ&#= 65170;ﺪﻫﺪ'ﻭﺑﺮﺍﻯ ﺩﺳﺘﻤﺎﻟﻰ ﻗﻴ&#= 65212;ﺮﻳﻪﺍﻯ ﺑﺴﻮﺯﺍﻧﻴﻢ.<o:p></o:p= > ﻟﺬﺍ ﻫﻨ= ;ﺮ ﺻﻨﻌﺘﻰ'ﺗﺎﺑﻊ &= #65255;ﻔس ﻫﻮﺳﺒﺎﺯ ﻭﻣﻨ&#= 65166;ﻓﻊ ﺷﺨﺼﻰ ﻭﮐﻮﺗﺎ&#= 65257; ﻣﺪﺕ ﻣﻴﺒﺎﺷﺪ.&= #65261;ﻧﺪﺍﻧﺴﺘﻪ ﺻﻨﻌﺖ ﻭ ﺻﻨﻌﺖ&= #64404;ﺮ </spa= n>ﻫﻨﺮﻣﻨﺪ' ﺩA= 207;ﻤﻦ ﻃﺒﻴﻌﺖ ﺍﺳﺖ.ﻭ = ﻳﮑﻰ ﺍﺯ ﻋﻮﺍﻣﻞ ﻣؤ&#= 1579;ّر ﺩﺍﺋﻢ ﺩﺭ ﻃﺒﻴ&= #65228;ﺖ.ﮐﻪ ﺣﻴﻮﺍﻧﺎﺕ ﻧﻴ&#= 65200; ﻧﺪﺍﻧﺴﺘﻪ ﻫﻤ&#= 65268;ﻦ ﺗﻐﻴﻴﺮﺍﺕ ﺩﺭ &= #65219;ﺒﻴﻌﺖ ﺭﺍ ﻣﻴﺪﻫﻨﺪ ﺑ&= #65268;ﺸﺘﺮ ﺧﺮﺍﺏ ﻣﻴﮑﻨﻨ&#= 65194; ﺗﺎ ﺁﺑﺎﺩ' ﻭﻟﻰ= ﺍﺩﺍﻣﻪ ﺣﻴﺎﺕ ﺣﻴﻮﺍن= 740; ﺤﻴﻮﺍﻧﺎﺕ' ﻫﺪ&= #65233; ﺧﺪﺍﻭﻧﺪ ﺑﻮﺩ&#= 65257;ﺍﺳﺖ. ﭘس ﻫﺮ ﺧﺮﺍﺑﮑ&#= 65166;ﺭﻯ ﺣﻴﻮﺍﻧﺎﺕ ﺑﻨ&#= 65236;ﻊ ﻃﺒﻴﻌﺖ ﻭ ﻫﺪﻑ = ﺧﺪﺍﻭﻧﺪ ﺩﺭﺗﮑﺎﻣﻞ ﺍﻧ&#= 65262;ﺍﻉ ﻣﻴﺒﺎﺷﺪ.</s= pan> &#= 64400;ﻪ ﺍﺭﻭﺍﺡ ﺁﻧﻬﺎ &= #65169;ﺴﻮﻯ ﺧﺪﺍﻭﻧﺪ ﺑﺎﻟ&#= 65166; ﻣﻴﺮﻭﻧﺪ. ﺃﺑﻮ = ﺣﻴّﺎﻥ ﺗﻮﺣﻴﺪﻯ ﺩﺭ ﺍ&= #65247;ﻤﻘﺎماﺕ ﻧﻮﺷﺘﻪ ﺧﻮﺩ' ﺻ= ﻨﻌﺖ ﮔﺮﻯ ﺭﺍ ﺩﻧﻴﺎ = ﭘﺮﺳﺘﻰ ﻣﻴﻨﺎﻣﺪ. ﺯﻳﺮ&= #65165; ﺑﺎﻋث ﮐﺴﺐ ﻣﺎ&#= 65245; ﻭ ﻣﺰﺩ ﺑﻴﺸﺘﺮ'= ﻭ ﻣﻮﻗﻌﻴّﺖ ﺍﺟ= 5176;ﻤﺎﻋﻰ ﻭ ﻋﻠﻤﻰ ﻭ ﺻﻨﻌ= ﺘﻰ ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮ&#= 65193;ﺩ ﮐﻪ ﺧﻮﺩ ﻋﺎﻣﻞ = ﺟﻬﻨّﻢ ﭘﺮﻭﺭﻯ ﻭ ﺳﺘﻤ&= #64401;ﺎﺭﻯ ﺑﺪﻳﮕﺮﺍﻥ ﺭﺍ &= #65193;ﺭ ﺍﻧﺴﺎﻥ ﻫﻨﺮﻣ&#= 65256;ﺪ' ﺻﻨﻌﺖ ﮔﺮ ﺑﻴﺸ&= #65176;ﺮ ﻣﻴﻨﻤﺎﻳﺪ ﺣﺘ&#= 65264; ﺍﮔﺮ ﺍﺳﺘﺎﺩ ﺩ&= #65165;ﻧﺸﮕﺎﻩ ﺷﻮﺩ ﻳﺎ ﺁﺧﻮﻧ&= #65194; ﺭﻫﺒﺮ ﻣﺬﻫﺒﻰ &= #65261; ﻳﺎ ثرﻭﺗﻤﻨﺪA= 263; ﺻﺎﺣﺐ ﻣﺮﺍﮐﺰ &= #65165;ﻗﺘﺼﺎﺩﻯ ﻭ ﻳﺎ ﻧﻈﺎﻣﻰ'ﻭ= ﺳﻴﺎﺳﺘﻤﺪﺍﺭ&#= 1575;ﻥ ﺼﺎﺣﺐ ﺟﺮﻳﺎﻧ&#= 65166;ﺕ </spa= n>ﺳﻴﺎﺳﻰ ﻭﺭʌ= 59;ﺒﺮﻯ'ﮐﻪ ﻫﻤﮕﻰ ﺟﺰ ﺳﺘﻤ&= #64405;ﺮﻯ ﻧﺪﺍﻧﺴﺘﻪ'ﻭﺣ&#= 65176;ﻰ ﺩﺍﻧﺴﺘﻪ ﺑﺪﻳ&#= 64405;ﺮﺍﻥ کاﺭﻯ ﻧﺪﺍﺭﻧA= 194;.ﮐﻪ ﺟهنّم ﺁﻧﺎﻥ ʋ= 93;ﺍﻍ ﺗﺮ ﻭ ﺗﺎﺭﻳﮑﺘ&= #65198; ﻭ ﮔﻮﺩﺗﺮ ﻭ ﺟﺎ= ﻫﻠﺎﻧﻪ ﺗﺮ'ﺩﺭ ﻧﺴﺦ ﻭﻣ= ﺴﺨﻬﺎﻯ ﺣﻘﻴﺮﺗﺮﻣﻴﮕ= 5198;ﺩﻧﺪ ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁ&= #65253;'ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭ ﺧﻮﻙ = ﺑﻬﺘﺮﻳﻦ ﺷﺎﻧس ﺁﻧﺎﻥ ﺧ&#= 65262;ﺍﻫﺪ ﺑﻮﺩ.ﭼﻪ ﺭﺳﺪ ﮐ= ﻪ ﻣﺎﺭ ﻭﻣﻮﺭ ﺷﻮ&= #65255;ﺪ'ﻭ ﻳﺎ ﺣﺘﻰ ﺑﻔﺴخ هاﻯ ﮔﻴﺎﻫﻰ ﻭ &#= 65197;ﺳﺨﻬﺎﻯ ﺟﻤﺎﺩﻯ ﻭﻭﺳﺨ&#= 65260;ﺎﻯ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﺑ&= #65198;ﻭﻧﺪ.ﺗﺎ ﭼﻘﺪﺭ ﮔﻨﺎﻩ ﻭ = ﺍﻧﺤﺮﺍﻑ ﻭ ﺳﺘﻤﮑﺎﺭﻯ ﮐ&= #65198;ﺩﻩ ﺑﺎﺷﻨﺪ ﮐﻪ ﮔﺎ&= #65259;ﻰ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺭ&#= 65165; ﮐﺸﺘﺎﺭ &#= 65251;ﻴﮑﻨﻨﺪ'ﻭ ﺩﺳﺖ ﻭ ﺳﺮ ﻣﻴﺒ= ﺮﻧﺪ'ﻭﺑﻨﺎﻡ ﺧﺪﺍ ﻫﻢ ﻣﻴﮑﻨ&= #65256;ﺪ.<o:p></o:p> ﺩﺭ ﻋ᥷= 8;ﻓﺎﻥ ﺷﺮﻗﻰ ﺍﺳﻠﺎﻣ&#= 65264; ﻭ ﺍﻳﺮﺍﻧﻰ' ﻫﻨ= ﺮ ﺑﻤﻌﻨﻰ ﻃﺒﻴﻌ&#= 65174;'ﺑﺎﺿﺎﻓﻪ ﺍﻧﺴﺎﻥ ﺩﺍﻧﺴ&#= 65176;ﻪ ﻣﻴﺸﻮﺩ.ﻭﻣﺎﺩ&#= 65165;ﻡ ﮐﻪ ﺻﻨﻌﺖ'ﻫﻤﺎ&= #65253; ﺩﻳﮑﺘﻪ ﮐﺮﺩﻥ &= #65255;ﻔس ﻧﺎﻃﻘﻪ'ﻳﺎ ﻫﻤ&= #65166;ﻥ ﻧﻔس ﺍﻣّﺎﺭﻩ' &#= 65211;ﺎﺣﺐ ﮐﻨﺘﺮﻝ ﺩﺭﻫﺮ &= #65203;ﻄﺢ ﮐﻠﺎﻣﻰ ﻭ ﮔﻔﺘ&= #65166;ﺭﻯ ﺍﺳﺖ.ﮐﻪ ﺍﻳﻦ ﻧ= ﻔس ﻧﺎﻃﻘﻪ ﺑﻘﻮﻝ &= #65165;ﺭﺳﻄﻮ'ﮐﻪ ﻧﻔس ﺣﻴﻮﺍﻧﻰ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ'ﺑﺮ = ﻃﺒﻴﻌﺖ ﺗﺄثیر ﻣﻴﮕﺬʋ= 65;ﺭﺩ ﻭ ﻃﺒﻴﻌﺖ ﺭﺍ ﺑ= ﺮﺣﺴﺐ ﻧﻴﺎﺯ ﻧﻔس ﻧﺎ&#= 65191;ﻮﺩﺁﮔﺎﻩ'ﺑﺼA= 262;ﺭﺕ ﻋﺎﺩﺍﺕ ﻭ ﺻﻔﺎ&= #65173; ﻭ ﻧﻴﺎﺯ ﺫﻫﻨﻰ = ﺧﻮﺩﺁﮔﺎﻩ ﻭ ﺑﻨﺎﻡ ﻋﻘﻞ ﻭ= ﻋﻠﻢ' ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﻫﺎﻯ ﺫﻫﻨﻰ ﺗث&#= 1576;یت ﺷﺪﻩ ﺩﺭ ﻣﻴﺂﻭ&= #65197;ﺩ ﺍﻣﺎ ﺩﺭ ﻗﺮﻭﻥ = ﻭﺳﻄﺎﻯ ﻣﺴﻴﺤﻰ ﺍﺭﻭﭘ&#= 65166;'ﻭ ﻋﺮﻓﺎﻥ ﻭ ﻓﻠﺴ&= #65236;ﻪ ﻫﺎﻯ ﺩﻳﻨﻰ ﻭﻣ&= #65196;ﻫﺒﻰ ﺁﻥ' ﮐﻠﻤﻪ= ; </spa= n>آرت ﻟﺎﺗﻴﻦ= ﺭﺍ ﺣﺮﻓﻪ ﻫﺎ ﻭ ﺻﻨ= ﺎﻳﻊ ﻭ ﺗﻮﻟﻴﺪ ﺑﮑﺎ&= #65197; ﻣﻴﺒﺮؤﻧﺪ. ﻫﻨ&#= 65198; ﺁﻧﺎﻥ ﺻﻨﻌﺖ ﻭ = ﺗﮑﻨﻴﮑﻰ ﺑﻮﺩﻩ ﮐﻪ ﺩﺭ ﺳ= ﻄﻮﺡ ﭘﺎﺋﻴﻦ ﻫﻨﺮ ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﺑﺎﺷﺪ. ﻭﺗﺎ ﺍﻳ= ﻨﺠﺎ ﻫﻴﭻ ﮐﺪﺍﻡ ﺍﺯ = ﺗﻌﺎﺭﻳﻒ ﻫﻨﺮ ﺩﺭ ﺷﺮﻕ ﻭ= ﻏﺮﺏ'ﻭ ﺳﺎﺑﻖ ﻭ ﻟﺎﺣﻖ'= ﻫﺮﮔﺰ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65165;ﻳﺠﺎﺩ ﻧﻤﻴﮑﻨﺪ. ﻭﺣﺘ&= #65264; ﮔﻮﺋﻰ ﻫﺮﮔﺰ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺡ ﻧﺪﺍﺭﻧﺪ.&= #64400;ﻪ ﺩﺭ ﻋﺮﻓﺎﻥ ﺍﻳ&= #65198;ﺍﻧﻰ'ﺑﺨﺼﻮﺹ ﺩﺭ ﻫﺰﺍﺭ ﺳﺎﻝ = ﺍﺧﻴﺮ ﺑﺴﻴﺎﺭﭘﻴﺸﺮ= 5235;ﺘﻪ ﺗﺮﺍﺯ ﺁﻧﭽﻪﺣ&#= 65176;ﻰ ﻫﻨﻮﺯ ﺳﻄﺢ ﻋﻘ&= #65246; ﻭ ﻋﻠﻢ ﻧﻮﻉ ﺑﺸ= ﺮﻯ ﻭ ﺩﺍﻧﺶ ﻃﺐ ﻭﺭ= ﻭﺍﻧﺸﻨﺎﺳﺎﻥ ﺑﺘﻮﺍﻧﺪ ﺑﺪﺍ&#= 65253; ﺑﺮﺳﺪ ﭘﻴﺸﺮﻓ&#= 65176;ﻪﺩﺍﺷﺘﻪﺍﺳʋ= 74;.ﮐﻪﺣتی هر ﻗﺴﻤﺖ ﮐﻮﭼ= 5242; ﺍﺯ ﺭﻭﺡ ﻭ ﺭﻭﺍ= ﻥ ﺷﻨﺎس ﻋﺮﻓﺎﻯ= 5166;ﻳﺮﺍﻧﻰ'ﺑﺮﺍʌ= 63; ﻳﻚ ﻓﻴﻠﺴﻮﻑ ﺭ&= #1572;ﻳﺎﺋﻰ ﻭﺳﻴﻠﻪ ﺑﺴﻴﺎ&#= 65197; ﮔﻔﺘﻨﻰ ﻫﺎﻯ ﻋ&= #65248;ﻤﻰ ﻳﺎ ﻣﺘﺎﻓﻴﺰﻳ&#= 65242; ﺩﺭﺁﻣﺪﻩﺍﺳﺖ.&#= 64400;ﻪ ﺧﻮﺩﺗﻘﻠﻴﺪ ﻭ&#= 65203;ﺮﻗﺖ ﺣﻘﻮﻕ ﺍﮐﺘﺸﺎ&#= 65235;ﻰ ﺁﻧﺎﻥ ﺍﺳﺖ.<o:p></o:p></span= > ﺑﺮﮔﺴﻮ= ﻥ ﺭﻭﺡ ﺷﻨاس ﻣﺘ= 5166;ﻓﻴﺰﻳﻚ ﻳﺎ ﭘﺎﺭﺍ ﺳﺎﻳ&= #64401;ﻮﻟﻮﮊﻳﺴﺖ ﺍﺯ ﺁﻧﭽﻪ ﻋﺮﻓ&= #65166; ﺩﺭﺑﺎﺭﻩ ﺧﻮﺍ&#= 65167; ﻭ ﺭؤﻳﺎ ﮔﻔﺘﻪ&#= 65165;ﻧﺪ'ﺗﺎ ﺁﻧﺠﺎ ﮐﻪ ﻣﻴﺘ&= #65262;ﺍﻧﺴﺘﻪ ﺗﺠﺮﺑﻪ ﻭ ﺭﻭﺍ&= #65253; ﮐﺎﻭﺍﻧﻪ ﮔﻔﺘ&#= 65258; ﺑﺎﺷﺪ' ﺍﺳﺘﻔﺎ&= #65193;ﻩ ﮐﺮﺩﻩ ﺍﺳﺖ.ﮐﻪ = ﺭﻭﺍﻥ ﺩﺭﻣﺎﻧﺎﻥ ﭘﻴ&#= 65198;ﻭ ﺑﺮﮔﺴﻮﻥ'ﺑﻴﺸ&#= 65176;ﺮ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮ&#= 65193;ﻩﺍﻧﺪ. ﻭﻟﻰ ﻫﻤﻴﺸﻪ ﭘﻴﺮﻭ&#= 65165;ﻥ ﻣﺘﺎﻓﻴﺰﻳﻚ'ﮐ&#= 65258; ﻧﻴﺎﺯ ﺑﺴﻄﺢ ﻋ&= #65240;ﻠﻰ ﺑﺎﻟﺎﺗﺮﻭﺳﻮ= 5165;ﺑﻖ ﺗﮑﺎﻣﻠﺎﺕ ﺷﻬ&#= 65262;ﺩﻯ ﺗﻮﻟﺪﺍﺕ ﺑﻴﺸ&#= 65176;ﺮ ﺩﺍﺭﻧﺪ ﺯﺭﻧﮕ&#= 65176;ﺮ ﻣﻴﺒﺎﺷﻨﺪ'ﮐﻪ &= #65239;ﺪﺭﺕ ﺍﻓﮑﺎﺭ ﻣﺎﺩﻩ &= #64404;ﺮﺍﻯ ﻣﺎﺗﺮﻳﺎﻟﻴﺴ= 5176;ﻰﻭ ﺳﻮﺳﻴﺎﻟﻴﺴﺘ= 5264; ﻭﮐﻤﻮﻧﻴﺴﺘﻰ &#= 65187;ﻴﻮﺍﻧﻰ ﭘﺴﻨﺪ'ﮐﻪ ﺍﮐث&#= 1585;ﻳّﺖ ﻫﺮ ﺟﺎﻣﻌﻪﺍﻯ &= #65197;ﺍ ﺗﺸﮑﻴﻞ ﻣﻴﺪﻫ&#= 65256;ﺪ ﺗﻮﺍﻥ ﺩﺭﻙ ﻭ ﭘ= ﻴﮕﻴﺮﻯ ﻣﺘﺎﻓﻴﺰﻳﻚ ﺭ&#= 65165; ﻧﺪﺍﺭﻧﺪ.ﭼﻪﺭ&#= 65203;ﺪ ﺑﻌﻠﻮﻡ ﺍﻟﻬﻰ &= #65203;ﺎﻳﮑﻮﻟﻮﮊﻳA= 242; ﻋﻠﺎﻗﻪ ﻧﺸﺎﻥ &= #65169;ﺪﻫﻨﺪ.ﮐﻪ ﺣﺘﻰ ﺁﻧﺮﺍ ﺩﻟ&= #65268;ﻞ ﺑﻴﻤﺎﺭﻯ ﺭﻭﺍ&#= 65253;'ﻭ ﺗﺮﺑﻴﺘﻬﺎﻯ ﻋ&#= 65240;ﺐ ﻣﺎﻧﺪﻩ ﺗﺎﺭﻳ&#= 65242; ﻓﮑﺮﻯ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ. ﻭﻫﻤﻴﺸﻪ ﺯﻣﺎ&#= 65255;ﻬﺎ ﭼﻨﻴﻦ ﺑﻮﺩﻩ ﺍ&= #65203;ﺖ.ﻭ ﺗﻨﻬﺎ ﺑﻨﺴﺒﺖ &= #65169;ﻴﺸﺘﺮﻯ ﺩﺭ ﺟﻮﺍﻧﺎﻥ ﺍ&= #65267;ﺮﺍﻧﻰ'ﺑﻌﻠّA= 174;ﺍﺳﺘﻌﺪﺍﺩﻫﺎ= ;ﻯ ﺑﻴﺸﺘﺮ ﻧﮋﺍﺩ&#= 65263;'ﻭ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﻣ&#= 65268;ﺴّﺮ'ﻭ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺑﻬﺘﺮﻯ که ﺩﺍ= 5197;ﻧﺪ. ﻭ ﻳﺎ ﺍﺯ ﭘﻴﺮﻭ= ﻯ ﺧﻮﺩ'ﺩﺭ ﺗﻦ ﻭ ﺫ= ;ﻫﻦ ﻭ ﺗﻌﻠﻴﻤﺎﺕ ﺍ&= #65183;ﺘﻤﺎﻋﻰ'ﻭﻣﺠ= 5166;ﺯﺍﺕ ﻭ ﺍﺧﻠﺎﻕ ﺍﻧﺴ&= #65166;ﻧﻰ ﺁﻣﻮﺯﺵ ﮔﺮﻓﺘ&#= 65258;ﺍﻧﺪ'ﻋﻠﺎﻗﻪ ﺑﻴﺸﺘﺮﻯ ﺑﺎﻣ&#= 65262;ﺭ ﻣﺘﺎﻓﻴﺰﻳﻚ ﺩ&#= 65165;ﺭﻧﺪ. ﻭﻟﺬﺍ ﺁﺧﻮﻧﺪ&#= 65259;ﺎﻯ ﻗﺸﺮﻯ ﺳوء ﺍﺳ= 5176;ﻔﺎﺩﻩ ﺑﻴﺸﺘﺮ ﮐﺮﺩﻩ' = ﺟﻮﺍﻧﺎﻥ ﺭﺍ ﺑﻨﺎﻡ ﻣﺴﺎ&= #65163;ﻞ ﺳﻴﺎﺳﻰ ﻭﻧﻈﺎ&#= 65251;ﻰ ﻭ ﺩﻳﻨﻰ ﻗﺸﺮﻯ'= ﺑﺴﻮﻯ ﺧﻮﺩ ﺟﺬﺏ ﻭ ﺣﺘ= ﻰ ﺑﺮﻭﻯ ﻣﻴﻦ ﻫﺎ = ﻓﺮﺳﺘﺎﺩﻧﺪ.ﻭ&#= 65193;ﺭﻫﺮ ﻣﺮﺣﻠﻪ ﻧﻈﺎﻣ&#= 65264; ﻏﻴﺮ ﻣﻨﻄﻘﻰ ﻭ = ﻧﺎﺷﻴﺎﻧﻪ'ﻫﺮ&#= 65169;ﺎﺭ ﻳﮑﺼﺪ ﻫﺰﺍﺭ ﮐ&= #65208;ﺘﻪ ﺭﺍ ﻋﺎﺩﻯ ﻭ ﺍﻗ= ﺘﺼﺎﺩﻯ ﻤﻴﺪﺍﻧﺴﺘﻨﺪ. &= #64400;ﻪ ﻓﻘﻂ ﻣﺎﺩﺭﺍﻥ &= #64400;ﺸﺘﻪ ﻫﺎ ﺃﺷﻚ ﻣﻰ ﺭﻳ= ﺨﺘﻨﺪ'ﻭﺑﻘﻴّ= 5258; ﺁﻧﺮﺍ ﺧﺪﻣﺖ ﺩ&= #65197; ﺭﺍﻩ ﺧﺪﺍ ﻣﻴﺪ&= #65165;ﻧﻨﺪ ﮐﻪ ﻫﻴﭻ ﺭﺑﻄﻰ = ﺑﺸﻬﺎﺩﺕ ﻃﻠﺒﻰ ﺩﺭ ﺳﻠﻮ&= #65241; ﺍﻟﻬی ﻮﺩﺭ ﻣﺮ&#= 64402; ﻗﺒﻠﺎﺯ ﻣﺮﮒ ﻧ&= #65194;ﺍﺭﺩ. ﻭﺷﺎﻫﺪﺍﻥﻄﺎ= 5247;ﺐ ﻭﺧﻮﺍﻫﺎﻥﺁﻥ &#= 65170;ﻮﺩﻧﺪ' ﺑﺨﻠﻖ ﻧﻴﺰ ﻧﮕ&= #65198;ﺩﻧﺪ. ﺩﺭ ﻣﮑﺘﺐ ﻫﻴﭻ = ﻣﺬﻫﺒﻰ ﻗﺸﺮﻯﺴﻠﻮﻙ ﻧ&#= 65194;ﺍﺭﺩ.ﮐﻪ ﺍﻳﻨﺎﻥ ﻧﻪ ﺩﻧ&= #65268;ﺎ ﺩﺍﺭﻧﺪ ﻭ ﻧﻴﺰ = ﺁﺧﺮﺕ.ﮐﻪ ﻫﺮﭼﻪ ﺯﻭﺩﺗﺮ &= #65251;ُﺮﺩﻥ ﺑﺎﺯ ﺑﻨﻔﻊ ﺍﻳ&= #65256;ﺎﻥ ﺑﻮﺩﻩ'ﮐﻪ ﭘﻴﺶ = ﺍﺯ ﺍﻳﻦ ﺳوء ﺍﺳﺘ= 5236;ﺎﺩﻩ ﺍﺯﮐﺮﺍﻣﺎﺕ ﺑ&#= 65166;ﻟﻔﻌﻞ ﺧﻮﺩ'ﻭﺍﻧﺤﺮﺍ&#= 65235;ﺎﺕ ﺩﻳﻨﻰ ﻭﻣﺬﻫﺒ&#= 65264; ﻧﮑﻨﻨﺪ. ﮐﻪ ﺟﻬ= ﻨّﻢ ﮐﺎﺭﻣﺎﻫﺎﻯ ﻧ&#= 65204;ﺦ ﻭﻣﺴﺦ ﺁﻧﺎﻥ ﺩ&= #65197; ﺟﻬﺎﻥ ﺪﺍﻏﺘﺮ&#= 65251;ﻴﮕﺮﺩﺩ.ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﺯﻭﺩ&#= 65175;ﺮ ﺑﺘﻮﺍﻧﻨﺪ ﺑﺴ&#= 65248;ﻮک اﻟﻬﻰ ﺑﭙﺮﺩﺍ= 5199;ﻧﺪ' ﻭﻧﻪ ﺁﺧﻮﻧﺪ ﭘ&= #65198;ﺳﺘﻰ.ﮐﻪ ﺑﺨﺼﻮﺹ ﺩﺭ ﺟﻮ&= #65165;ﻧﺎﻥ ﻣﻨﮑﺮ ﺧﺪﺍ ﻭ ﺩ= ﻳﻦ ﻭ ﻣﺬﻫﺒﻰ' ﭘسﺍ&= #65199; ﭼﻨﺪﻯ ﺷﺎﻧس ﺑ&#= 65268;ﺸﺘﺮﻯ ﺑﺮﺍﻯ ﭘﻴﻮﺳﺘ&#= 65253; ﺒﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65193;ﺍﺭﻧﺪ. ﻭ ﻳﺎ ﺩﺭ ﺳﻠﻮﻙ= ﺍﻟﻬﻰ ﺷﺎﻧس ﺑﻴﺸﺘﺮ= 5263; ﺩﺭﺗﺰﮐﻴﻪ ﻧﻔ&#= 1587; ﻋﻤﻴﻘﺘﺮ ﺩﺍﺭ&#= 65255;ﺪ.ﺯﻳﺮﺍ ﺍﻳﻤﺎﻥ ﻭﺑﺎﻭ&#= 65197;ﻯ ﺍﺯ ﺭﺍﻩ &#= 65183;ﺪﻳﺪ ﺿﺮﻭﺭﻯ ﺧﻮﺩ ﺑ&= #65198;ﺍﻯ ﻋﺸق ﻮﺭﺯﻯ ﻭ ﺻ&= #65170;ﻮﺭﻯ ﻟﺎﺯﻣﻪ ﮐﺎﺭ ﻋ&= #65170;ﻮﺭ ﺍﺯﻣﺮﺍﺗﺐ ﻫﻔ&#= 65176;ﮕﺎﻧﻪ ﺳﺮﻧﻮﺷﺘﻬﺎﻯ &#= 65203;ﻠﻮﮐﻰ'ﻫﻤﺮﺍA= 257; ﺑﻠﺎﻳﺎ ﺳﺮﻧﻮ&#= 65207;ﺘﻬﺎﻯﺴﻠﻮﮐʌ= 64; ﻭﺍﻣﺘﺤﺎﻧﺎﺕ &#= 64344;ُﺮ ﻣﺤﻨﺖﺍﻟﻬﻰ ﺧ&#= 65262;ﺩ ﺁﺳﺎﻥ ﺗﺮ ﻭ ﺳﺮ= ﻳﻌﺘﺮ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻣﻌ&= #65176;ﻘﺪﺍﻥ ﺧﺮﺍﻓﺎﺕ ﻣﺬﻫ&#= 65170;ﻰ'ﻗﺒﻞ ﺍﺯ ﺳﻠﻮﻙ ﭼﻨﻴ&= #65254; ﺷﺎﻳﺴﺘﻪﻫﺎﺋ= 5264; ﺗﻠﻒﻣﻴﮑﻨﺪ.ﻣ&#= 64405;ﺮ ﺩﺍﻧﺴﺘﻪ ﺗﺮﻙ &= #65197;ﻭﺷﻬﺎﻯ ﻋﺒﺎﺩﻯ ﻭﻋﻘﻴ&#= 65194;ﺗﻰ ﺑﺸﺮﻯ ﺧﻮﺩ ﮐﻨ&= #65194;. ﻭ ﺗﻠﺎﺵ ﻭ ﺗﺰﮐ= ﻴﻪ ﻧﻔس ﺑﺴﻴﺎﺭ ﺩ&#= 65197;ﺍﺯﻯ ﻣﻴﺨﻮﺍﻫﺪ'ﺑﺪ&#= 65165;ﻥ ﻣﺮﺣﻠﻪ ﺑﺮﺳﻨ&#= 65194;.ﺯﻳﺮﺍﻣﻄﻠﻘA= 166; ﻧﺒﺎﻳﺪ ﺩﺳﺘﻮ&#= 65197;ﺍﺕ ﻋﺒﺎﺩﻯ ﻗﺸﺮﻯ &= #65259;ﺎ ﺭﺍ ﺑﺎﻭﺭ ﮐﻨﻨ&= #65194; ﺣﺘﻰ ﺩﺳﺘﻮﺭﺍ&#= 65175;ﻰ ﮐﻪ ﭘﻴﺎﻣﺒﺮﺍ&#= 65253; ﺁﻧﻬﺎﻧﻘﻞ ﺷﺪ&#= 65257;. ﺯﻳﺮﺍ ﺁﻧﺎﻥ ﺗ&= #65256;ﻬﺎ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺧ&= #65262;ﺩﺷﺎﻥ ﮔﻔﺘﻪﺍﻧﺪ. ﻭ ﺳ= ﺎﻟﮑﺎﻥ ﺯﻣﺎﻧﻬﺎﻯ ﺑﻌ&#= 65194;ﻯ'ﺍﻭﻟﻴﺎﻯ ﺯﻧﺪﻩ ﺍﻟﻬﻰ ﻭ = ﻣﺤﻤﺪﻫﺎ ﻭ ﻣﺴﻴﺢ ﻫﺎ ﻭﺯ= ﺭﺩﺷﺖ ﻫﺎ ﺯﻧﺪﻩﺍﻯ ﻟ&= #65166;ﺯم اﺳﺖ' ﮐﻪ ﺑﻬﻤﺎ&= #65253; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍ&#= 65261;ﻟﻰ ﺍﻟﻌﺰﻡ ﺷﺸﮕﺎ&#= 65255;ﻪ ﺧﻮﺩ ﺑﺮﺳﻨﺪ ﮐ&= #65258; ﺃﻧﺒﻴﺎﻯ ﻏﻴﺮ &= #65165;ﻭﻟﻰ ﺍﻟﻌﺰﻡ ﻭ ﺍﻭﻟ&= #65268;ﺎﻯ ﺯﻧﺪﻩ ﺩﻳﮕﺮ' ﻫ= ﺮ ﻳﻚ ﺩﺭ ﻣﮑﺘﺐ ﭘ= ﻴﺎﻣﺒﺮ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65191;ﻮﺩ ﻣﻴﺘﻮﺍﻧﺪ'ﺍﺣ&#= 65176;ﻤﺎﻟﺎ ﺗﻮﻓﻴﻖ ﺷﻬﻮﺩ&#= 65263; ﺑﺮﺳﺎﻧﺪ. ﺗﺎﺩ&= #65197; ﺗﻮﻟﺪﺍﺕ ﺑﺸﺮ&#= 65263; ﺑﻌﺪﻯ ﻳﻨﻬﺎﻳ&#= 65174; ﮐﺎﺭ ﺷﻬﻮﺩﻯ ﺭ&= #65261;ﺡ القُدُس ﺭﺏّ &= #65165;ﻟﻨﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺳﻨﺪ.&= #65261; ﻳﺎ ﺩﺭ ﺭﺟﻌﺖ ﻧ= ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ' ﺑﺘ= ﻮﺍﻧﻨﺪ ﺗﺎ ﻭﻟﺎﻳﺖ ﺟﺪ&= #65267;ﺪ ﻭ ﺑﺮﺗﺮ ﻣﻬﺪﻯ = ﻣﻮﻋﻮﺩ ﮐﺎﺷﻒ ﻧﻮﺭ ﺭﺏ&= #1617; ﺭﺣﻤﺎﻥ ﺗﺎ ﻋﺮ&= #65205; ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﻧﻴﺰﻣﻌﺮﺍﺝ ﻭ &= #65165;ﺳﺮاء ﮐﻨﻨﺪ.ﮐﻪ ﺗﻘﺮ&= #1617;ﺏ ﻭ ﮐﺮّﻭﺑﻰ ﺑﻮ&#= 65193;ﻥ ﺑﻴﺸﺘﺮ ﺑﺨﺪﺍ&#= 65261;ﻧﺪ ﺍﻟﻠﻪ ﻧﺴﺒﺖ ﺑ&= #65256;ﻮﻉ ﺑﺸﺮﻯ میﺒﺎﺷA= 194;.ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﺩﺭﺟﻬﺎﻥ = ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩﺩ 'ﮐﻪ ﻣ= ﻬﺪﻯ ﻣﻮﻋﻮﺩ ﺁﺧﺮﻳ&#= 65254; ﮐﺎﻣﻞ ﻃﺮﻳﻘﺖ &= #65251;ﺤﻤﺪﻯ ﺑﺠﺎﻯ ﺷﻬﻮﺩ ﺷ&= #65208;ﻢ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; القُدُس ﺑﺸﻬ&= #65262;ﺩ ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ ﻣﻴﺮﺳﺪ ﺑﺎ ﻋﺮ&= #65205; ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﺑﺨﻠﻖ ﺑﺎﺯ ﻣﻴ&= #64405;ﺮﺩﺩ. ﻭ ﺗﻤﺎﻡ ﭘﻴﺮﻭ&= #65165;ﻥ ﺳﺎﻟﻚ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯﺎﻭ' ﻫﻤﻴ&= #65254; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65176;ﻨﺪ.ﮐﻪﺑﺒﻬﺸ= 5174; ﺷﻬﻮﺩ ﺧﻮﺩ ﻗﺎ&= #65163;ﻢ ﺭﻭﺡ القُدُس = ﻣﻴﺮﺳﻨﺪ.ﻭﺳﭙ&#= 1587; ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ'ﮐﻪ ﻣﺤﻤﺪ ﻭ ﻋﻠیّ &#= 65256;ﻴﺰ ﺑﺪﺍﻥ ﻨﺮﺳﻴﺪ&#= 65257; ﺑﻮﺩﻧﺪ. ﻭ ﺍﺯ ﺍ= ;ﻭﻟﻴﻦ ﺳﺮﺳﭙﺮﺩﮔﺎﻥ &#= 65169;ﻤﻬﺪﻯ'ﺩﺭ ﻫﻔﺖ ﻫﺰﺍﺭ ﭘس &= #65165;ﺯ ﺑﻌثت ﺧﻮﺩ ﺑﺠ= 5260;ﺎﻥ ﺧﻮﺍﻫﺪﺑﻮﺩ. ﺗ&= #65166; ﺑﻨﻮﺭ ﺭﺣﻤﺎﻥ &= #65255;ﻴﺰ ﺑﺮﺳﻨﺪ. ﮐﻪ ﺑﺎ= ﻳﺪ ﺑﺮﺳﻨﺪ' ﺗﺎ ﻣﺒ= ﺎﺩﺍ ﺑﮑﺎﺭﻣﺎ ﻭ ﻗﻬ&= #65240;ﺮﺍﻫﺎﻯ ﻧﻮﻋﻰ ﺳﻘﻮﻁ ﺍ&= #65199; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﻴﺎﺑﻨﺪ.ﻭﻟﺬ&#= 65165; ﻫﻤﭽﻨﺎﻥ ﺣﺮﻑ &= #65235;ﺮﺩﻭﺳﻰ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺻ&= #65166;ﺩﻕ ﺍﺳﺖ' ﮐﻪ ﺗﻨﻬﺎ= ﻫﻨﺮ ﻧﺰﺩ ﺍﻳﺮﺍﻧﻴ&#= 65166;ﻥ ﺍﺳﺖ ﻭ ﺑس ﮐﻪ ﻫ= ﻨﺮ ﺳﻠﻮﻙ ﻭﻫﻨﺮ ﺷ&= #65260;ﻮﺩ ﻭ ﻣﻌﺮﺍﺝ ﺑﻤﺮ&= #65165;ﺗﺐ ﺗﺠﻠّﻴﺎﺕﺍﻟA= 260;ﻰ ثرﻳّﺎ ﻭﻫﻔﺖʋ= 91;ﺎﻥ ﺭﺳﺘﻢ ﺭﺳﻴﺪﻩ'&= #65261; ﻫﺮﮐس ﮐﻪ ﺍﺳﺘ&#= 65228;ﺪﺍﺩ ﻟﺎﺯﻡ ﻭﻫﻤّﺖ &#= 65235;ﻌﻠﻰ'ﻭ ﺻﺒﻮﺭ ﻭ ﻋﺎﺷﻖ = ﻭ ﺑﺎ ﺍﺭﺍﺩﻩ ﻣﺮ&= #65193;ﺍﻧﻪ ﺑﺎﺷﺪ'ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﭼﻨﻴﻦ ﻫﻨﺮﻣﻨ&#= 65194; ﺁﺭﻳﺎﺋﻰ ﻭ ﺍﻳ&= #65198;ﺍﻧﻰ ﺍﻟﻬﻰ ﺷﺪﻩ ﺑﺎ&= #65207;ﺪ ﻭﻫﺮﺟﺎﻯ ﺟﻬﺎ&#= 65253; ﺑﻮﺩﻩ ﺑﺎﺷﺪ . ﻭ= ;ﮐﺎﺭ ﻫﻨﺮ ﺩﺭﺍﻣﻮﺭ &= #65255;ﺤﻮﻯ ﻭ ﻣﻨﻄﻘﻰ'ﻭﻳﺎ = ﺳِِﺤﺮ ﻭ ﻧﺠﻮﻡ ﻧﻴﺰ ﮐ= ﺸﻴﺪﻩ ﺷﺪﻩ. ﻭ ﺻﺤﺒﺖ ﺍ= ;ﺯ ﻫﻨﺮﻫﺎﻯ ﺁﺯﺍ&#= 65193;'ﻭ ﻳﺎ ﻫﻨﺮﻫﺎﻯ ﺍ&= #65255;ﺴﺎﻧی ﻤﻴﮑﻨﻨﺪ. ﺩﺭ ﺯ= ﻣﺎﻥ ﻣﺎ ﻫﻨﺮﻫﺎﻯ ﺁ&= #65199;ﺍﺩ ﺑﺮﺷﺘﻪ ﻫﺎﻯ ﺯ&= #65169;ﺎﻥ ﻭ ﻋﻠﻮﻡ ﻭ ﻓﻠﺴ= ﻔﻪ ﻭ ﺗﺎﺭﻳﺦ ﻣﻴﺮ&= #65203;ﺪ.ﺯﻳﺮﺍ ﻫﻴﭻ ﮐﺪﺍﻡ ﺻﻨ&= #65228;ﺘﻰ ﻳﺎ ﺣﺮﻓﻪﺍﻯ ﻧ&= #65268;ﺴﺘﻨﺪ. ﮔﻮﺋﻰ ﻣﺎ ﺩﺭ ﺑ= ﺮﺍﺑﺮ ﻫﻨﺮﻫﺎﻯ ﺻﻨﻌ&#= 65176;ﻰ ﭘﻮﻝ ﺳﺎﺯ'ﻭ ﻫﻨ= ﺮﻫﺎﻯ ﻣﻌﺮﻓﺘﻰ ﻏﻴﺮ &= #64344;ﻮﻝ ﺳﺎﺯ ﺗﻘﺴﻴﻢ ﺷ&= #65194;ﻩ ﻫﺴﺘﻴﻢ.ﺩﺭ ﻟﻐ&= #65174; ﻧﺎﻣﻪﻫﺎﻯ ﺟﺪ&#= 65267;ﺪ' ﻣﻌﻨﻰ ﻫﻨﺮ ﺭﺍ = ﻓﻌّﺎﻟﻴّﺘﻰ ﺑﻘﺼﺪ ﺁﺭﻣﺎن هاﻯ ﻋﻘﻠﻰ ﻭ ﻓ&#= 65198;ﻫﻨگی گفته ﺍﻧﺪ. ﺑﺪA= 261;ﻥ ﺍﻳﻨﮑﻪ ﺭﻧﮓ ﻋ&= #65248;ﻤﻰ ﻳﺎ ﺣﺮﻓﻪﺍﻯ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ. ﺑﻤﻌﻨﻰ = ﺩﺭﺳﺖ ﺗﺮ ﺍﻳﻨﮑﻪ ﻋﻠ&= #65262;ﻡ ﺣﺮﻓﻪﺍﻯ ﻓﻴﺰ&#= 65267;ﻚ ﻫﺴﺘﻨﺪ'ﻭ ﻣﻌﺮ&= #65235;ﺘﻬﺎﻯ ﻋﻘﻠﻰ ﻣﺘﺎﻓﻴ&#= 65200;ﻳﻚ ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ &= #64344;ﻮل ﺴﺎﺯ ﻧﻴﺴﺘﻨﺪ.&= #65261; ﻫﻨﺮ ﺩﺭ ﺁﻧﻬﺎ = ﻏﻴﺮ ﺍﺯ ﻫﻨﺮ ﺩﺭ ﺍﻣ= ﻮﺭ ﺻﻨﻌﺘﻰ ﺍﺳﺖ. ﺩ= ﺭﻭﺍﻗﻊ ﺩﺭعصر ﺟﺪﻳﺪ A= 227;ﻠﻤﻰ ﻧﻴﺰ ﺍﺣﺴﺎس ﺷ&#= 65194;'ﮐﻪ ﻫﻨﺮ ﺭﺍ ﺍﺧﺘﺼ&= #65166;ﺹ ﺑﺎﻣﻮﺭ ﻏﻴﺮ ﺻ&= #65256;ﻌﺘﻰ ﭼﻮﻥ ﻋﻠﻮﻡ ﻣﻴ&= #65194;ﺍﻧﻨﺪ.ﮐﻪ ﻣﻬﻤﺘﺮﻳﻦ ﺁﻧ&#= 65260;ﺎ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ.ﻳﻌﻨﻰ ﻫﻤﺎﻥ ﺑﺮﺩﺍﺷ&#= 65174; ﻗﺪﻳﻢ ﺍﻳﺮﺍﻧ&#= 65268;ﺎﻥ ﻭ ﻋﺮﻓﺎﻯ ﺍﺳﻠ&= #65166;ﻣﻰ'ﮐﻪ ﻫﻨﺮ ﺗﻨﻬﺎ ﻧﺰ&= #65193; ﻋﺎﺭﻓﺎﻥ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ ﻭ ﺑس.<o:p></o:p> ﺩﺭ ﺍﻧﮕ= ;ﻠﻴس ﻫﻨﻮﺯ ﺩﺍﻧﺸﮑ&#= 65194;ﻩ ﻫﺎﻯ ﺍﺩﺑﻴّﺎ= 5173; ﺭﺍ'ﺩﺍﻧﺸﮑﺪﻩ &= #65259;ﻨﺮﻫﺎ ﻣﻴﺨﻮﺍﻧﻨﺪ. ﻟ&= #65232;ﺖ ﻧﺎﻣﻪ (ﺑﻮﻟﺎﻧ&= #65174;) ﺩﻭ ﻣﻌﻨﻰ ﺑﻬﺘ&= #65198; ﻣﻴﺪﻫﺪ.ﮐﻪ ﻣﻌ&= #65256;ﻰ ﻋﺎﻡ ﺍﺷﺎﺭﻩ ﺑ&= #65176;ﻤﺎﻡ ﻋﻤﻠﻴّﺎﺗﻰ ﺍ= 5203;ﺖ'ﮐﻪ ﻋﺎﺩﺗﺎ ﻭ ﻣﻌﻤ&= #65262;ﻟﺎ'ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥﺒﻨﺘﻴ= 5184;ﻪ ﻣﻌﻴّﻨﻰ ﻣﻴﺒ= 5166;ﺷﺪ.ﭼﻪ ﻧﺘﻴﺠﻪﺍﻯ ﻣﺎ&#= 65193;ﻯ ﺑﺎﺷﺪ.ﻭ ﻳﺎ ﺗﮑ= ﺎﻣﻞ ﺭﻭﺣﻰ ﻏﻴﺮ ﻣﺎ&= #65193;ﻯ.ﻭﺑﻤﻌﻨﻰ ﺩﻳﮕﺮ ﺩﺭ ﻣﻌﻨ&= #65264; ﺍﺳﺘﺎﺗﻴﮑﻰ ﺟ&#= 65252;ﺎﻟﻰ ﺍﺳﺖ'ﮐﻪ ﻫﺮ ﺗﻮ= ﻟﻴﺪ ﺯﻳﺒﺎ ﺭﺍ ﺷﺎﻣ&= #65246; ﻣﻴﺸﻮﺩ.ﮐﻪ ﺣﺎ&= #65211;ﻞ ﻋﻤﻞ ﺍﻧﺴﺎﻥ ﺑ&= #65268;ﺪﺍﺭ ﻭ ﺑﺎ ﺷﻌﻮﺭ ﺍﻧ= ﺠﺎﻡ ﻣﻴﺒﺎﺷﺪ. ﻣﻠﺎ&= #65187;ﻈﻪ ﻣﻴﺸﻮﺩ'ﮐﻪ ﺧﻠ&= #65218; ﺭﻭﺷﻨﻰ ﺩﺭ ﻣﻔ&= #65166;ﻫﻴﻢ ﻫﻨﺮ ﻭ ﻋﻤﻞ ﻭﺟ= ﻮﺩ ﺩﺍﺭﺩ.ﮐﻪ ﻫﺮ ﻫ= ﻨﺮﻯ ﻋﻤﻞ ﺍﺳﺖ ﻭﻟﻰ = ﻫﺮ ﻋﻤﻠﻰ ﻫﻨﺮ ﻧﻴ&= #65204;ﺖ. ﻫﻨﺮﻯ ﺑﻤﻌﻨﻰ &= #65165;ﻭﻝ ﻣﮑﺘﺐ ﮔﻠﻴﻠﻨ&#= 65262;س ﻭ ﺭﺍﻣﻮس ﮐﻪ ﻣ&= #65184;ﻤﻮﻋﻪ ﺍﺻﻮﻝ ﮐﻠّﻰ ﻋ&#= 65166;ﻡ ﻭﻣﺎﺩﻯ ﻭﻧﺎﻓ&#= 65226; ﻭﻣﻮﺍﻓﻖ ﺍﻧﺴ&#= 65166;ﻥ ﺑﺎﺷﺪ' ﮐﻪ ﺟﻤﻌ= ﺎ ﻫﺪﻑ ﻭﺍﺣﺪﻯ ﺭ&= #65165; ﻋﻴﻨﺎ ﺗﺤﻘﻖ ﻣ&= #65264; ﺑﺨﺸﻨﺪ. ﻳﻌﻨﻰ = ﻫﻨﺮ ﺑﻤﻌﻨﻰ ﺍﻭﻝ ﻋ&= #65166;ﻡ ﺩﺭ ﺗﻤﺎﻡ ﻋﻤﻠ&= #65268;ّﺎﺕ'ﻣﻨﺠﺮ ﺑﻬﺪﻑ ﺍﺯ ﻗﺒﻞ = ﻣﺸﺨّﺺﺍﺳﺖ. ﻳﻌﻨﻰ ﻫﻨﺮ ﺩﺭ = ﻣﻘﺎﺑﻞ ﻋﻠﻢ ﻗﺮﺍﺭ ﺩﺍ&= #65207;ﺘﻦ ﺍﺳﺖ.ﺯﻳﺮﺍ ﻋﻠ&= #65250; ﻣﻌﺮﻓﺖ ﺧﺎﻟﺺ &= #65261;ﻣﺴﺘﻘﻞ ﺍﺯ ﺗﻄﺒﻴﻘﺎﺕ &= #65227;ﻤﻠﻰ ﺍﺳﺖ. ﻧﻴﺰ ﻣﻘﺎ= ﺑﻞ ﻃﺒﻴﻌﺖ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺯﻳﺮﺍ ﻃﺒﻴﻌﺖ &= #65239;ﺪﺭﺕ ﻓﻌّﺎل ﻮﻣﻮﻟ= 17;ﺪ ﺑﺪﻭﻥ ﻫﺸﻴﺎﺭ&#= 65263; ﻭ ﺗﻔﮑّﺮ ﺍﺳﺖ.&= #65193;ﺭ ﺣﺎلی که ﻏرﺍ᥾= 7;ﺰ ﻃﺒﻴﻌﻰ ﻭﻗﻮﺍ&#= 65255;ﻴﻦ ﻃﺒﻴﻌﻰ' ﻫﻤﭽﻨ&= #65166;ﻥ ﺩﺭ ﺗﺪﺑﻴﺮ ﻣﺘ&= #65236;ﮑّﺮ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﺍ= ﻣﺎ ﻫﻨﺮ ﺑﻤﻌﻨﻰ ﺩ&= #65261;ﻡ ﻧﻈﺮ ﻟﺎﻟﺎﻧﺪ &= #65227;ﻤﻞ ﺍﺑﺪﺍﻋﻰ'ﻣﺘﻮ&#= 65183;ّﻪ ﺑﻬﺪﻑ ﻭﻏﺎﻳﺖ &= #65183;ﻤﺎﻟﻰ ﻭﺍﺳﺘﺘﻴﮑﻰ ﺍ&#= 65203;ﺖ.ﺩﺭﺣﺎﻟﻴﮑA= 258; ﻋﻠﻢ ﺩﺭ ﺍﺑﺪﺍ&= #65225; ﺧﻮﺩ' <sp= an lang=3DAR-SA>ﺑﻐﺎﻳﺘﻰ ﻣʌ= 56;ﻄﻘﻰ ﻳﺎ ﻧﻔﻊ ﻣﺎﺩﻯ'= ﻭﮐﻨﺘﺮﻝ ﻃﺒﻴﻌﺖ'ﻭ ﺭﻓﺎ&= #65257; ﻃﻠﺒﻰ ﻣﺘﻮﺟّ= 5258; ﻣﻴﺒﺎﺷﺪ ﻟﺬﺍ &= #65227;ﻠﻢ ﻣﺎﺩﻯ ﺣﺠﺎﺏ ﺃ&= #65227;ﻈﻢ ﺭﺍﻩ ﺍﻟﻬﻰ'ﻭﻫ&= #65256;ﺮ ﺑﻤﻌﻨﻰ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﻚ ﺁﻥﻤﻴﺒﺎﺷﺪ' ﻭ&= #65251;ﻴﺘﻮﺍﻧﻴﻢ ﺑﮕﻮﺋﻴﻢ ﮐﻪ ﻋ&= #65248;ﻮﻡ ﻧﻈﺮﻯ 15 ﺩﺭ= ﺻﺪ ﻭ ﻋﻠﻮﻡ ﺻﻨﻌﺘ&= #65264;50 ﺩﺭ ﺻﺪ' ﻭ ﻋﻠﻮﻡ= ; ﺳﻠﻮﮐﻰ 45 ﺩﺭﺻﺪ ﺭﺍﻩ ﺩ᥷= 7;ﺳﺘﻰ ﺭﺍ ﺩﺭ ﭘﻴﺶ ﺩﺍ= ﺭﻧﺪ.<o:p></o:p> ﺳﻨﺘﺎﻳ= ﺎﻧﺎ <= span lang=3DAR-SA>ﺑﺎﺯ ﺩﻭ ﻣﻌA= 256;ﻰ ﺑﺮﺍﻯ ﻫﻨﺮ ﻣﻴ&= #64405;ﻮﻳﺪ.ﻳﻚ ﻣﻌﻨﻰ ﻋﺎﻡ ﮐﻪ = ﺑﻤﻮﺟﺐ ﺁﻥ'ﻫﻨﺮ ﻣﺠﻤﻮ&= #65227;ﻪﺍﻯ ﺩﺭ ﻋﻤﻠﻴّﺎﺕ &#= 65207;ﻌﻮﺩﻯ ﻭ ﻓﻌّﺎﻝ ﺍﺳﺖ.&= #64400;ﻪ ﺍﻧﺴﺎﻥ ﺑﺮ ﻃﺒ&= #65268;ﻌﺖ ﻭ ﻣﺤﻴﻂ ﺧﻮﺩ ﻭ= ﺍﺭﺩ ﻣﻴﺂﻭﺭﺩ.ﻭ ﺩﻭ&= #65249; ﻫﻨﺮ ﺑﺂﻥ ﻣﻌﻨ&= #65264;' ﮐﻪ ﺑﻤﻮﺟﺐ ﺁﻥ'= ﻭﺳﻴﻠﻪﺍﻯ ﺑﺮﺍﻯ ﻟﺬﺕ ﺑﺮ&= #65193;ﻥ'ﺃﻋﻢ ﺍﺯ ﻟﺬﺕ ﺟﺴﻢ ﻳ= ﺎ ﻟﺬﺕ ﺩﺭ ﺧﻴﺎﻝ'= ﻭ ﺑﺎ ﻟﺬﺕ ﺣﻘﻴﻘ&= #65174; ﺟﻮﺋﻰ ﺍﻟﻬﻰ'ﻳ&= #65166; ﺫﺍﺕﻫﺴﺘﻰ ﺁﻧ&#= 65220;ﻮﺭ ﮐﻪﻫﺴﺖ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺩﺭ ﺍﻳﻦ ﻋﻤﻞ ﻟ= ﺬﺕ ﺑﺮﺩﻥ ﻧﻔس ﻭﺟ&#= 65262;ﺩ ﻧﺪﺍﺭﺩ.ﻭﺗﻨﻬ&#= 65166; ﻋﺎﻣﻞ ﮐﻤﮑﻰ ﺑ&= #65198;ﺍﻯ ﺗﺤﻘﻖ ﻏﺎﻳﺖ ﺍ&= #65203;ﺖ. ﻳﻌﻨﻰ ﻟﺬﺕ ﮐﺮ&= #65165;ﻣﺖ ﺷﺄﻥ ﻣﻘﺎﻡ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ. ﻫﻨ= ﺮ ﺑﻤﻌﻨﻰ ﺍﻭﻝ' ﻏ= ﺮﻳﺰﻯ'ﺑﻤﻌﻨﻰ ﻫﻨﺮ ﺗﺠﺮﻳﺪﻯ'&= #64400;ﻪ ﻫﻨﺮﻣﻨﺪ ﻧﻤﻴ&#= 65194;ﺍﻧﺪ' ﭼﻪ ﻣﻴﺨﻮﺍﻫﺪ&#= 65169;ﮑﻨﺪ. ﻳﻌﻨﻰ ﻫﻨﺮ ﺑﻤ&= #65228;ﻨﻰ ﺍﻭﻝ' ﻫﺮﻓﻌﻞ ﺗ= ﻠﻘﺎﺋﻰ ﮐﻪﺑﺪﻭﻥ</sp= an> &#= 65259;ﺪﻑ ﺍﺳﺖ'ﮐﻪ ﻣﻮﻓﻘ&= #65268;ّﺖ ﻭ ﺗﻮﻓﻴﻖ ﺑﻬﻤ&= #65198;ﺍﻩ ﺩﺍﺭﺩ ﮐﻪ ﺑﺘﻮ&= #65165;ﻥ ﺁﻧﺮﺍ ﺍﺗّﻔﺎ= 5237; ﻣﻔﻴﺪ ﺧﻮﺍﻧﺪ. = ﺑﺸﺮﻁ ﺍﻳﻨﮑﻪ ﺍﺯ ﻫﻨ&= #65198;ﻣﻨﺪ ﺑﺎﺷﺪ.ﻭﺟﻬﺎﻥ &= #65191;ﺎﺭﺝ ﻣﻮﺍﻓﻖ ﻧﻔس ﺑ&#= 65166;ﺷﺪ.ﮐﻪ ﻫﻤﺎﻥ ﻟﺬﺕ ﺷﺄ&= #65253; ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ &= #65165;ﺳﺖ. ﻫﻨﺮﺑﻨﻈﺮ ﺳﻨ&#= 65176;ﺎﻳﺎﻧﺎ'ﻳﻚ ﻋﺎﻣﻞ ﺣﻴﺎﺗﻰ &= #65165;ﺳﺖ'ﮐﻪ ﺩﺭ ﻧﻈﺮ ﺯﻧﺪﮔ&= #65264; ﻋﻘﻠﻰ ﻧﻘﺶ ﻣﻬ&= #65250; ﺩﺍﺭﺩ.ﻭﺑﺮﺍﻯ &= #65175;ﮑﺎﻣﻞ ﺑﻨﺪﺭﺕ'ﻭ ﺑﺮﺍ&= #65263; ﻟﺬﺕ ﻋﻘﻞ ᥶= 3;ﺰﺋﻰ ﺑﺸﺮﻯ اﺳﺖ.ﮐﻪ &= #65207;ﺄﻥ ﻭﻣﻘﺎﻡ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﻫﺮ ﮐس ﻣ&= #65268;ﺒﺎﺷﺪ.ﮐﻪ ﻋﻘﻞ ﺭﺍ ﻭﺳﻴﻠ&= #65258;ﺍﻯ ﻣﻔﻴﺪ'ﺩﺭ ﺗﻌﺪ&= #65267;ﻞ ﻣﺤﻴﻂ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ. ﭼﻮﻥ ﻋﻘﻞ ﺟﺰﺋ&= #65264; ﻭﻣﺎﺩﻯ ﺍﻧﺴﺎ&#= 65253; ﮐﺎﺭﺵ ﻫﻤﻴﻦ ﺍ&= #65203;ﺖ.ﮐﻪ ﺯﻧﺪﮔﻰ ﺩﺭ ﻣﺤ&= #65268;ﻂ ﺩﻧﻴﺎ ﺭﺍ ﻣﻴﺴ&= #1617;ﺮ ﻭﻣﻤﮑﻦ ﮐﻨﺪ.ﮐ&= #65258; ﺍﮔﺮ ﺍﻳﻦ ﺯﻧﺪ&= #64404;ﻰ ﺩﻧﻴﻮﻯ ﺭﺍ ﻧﺨ&= #65262;ﺍﺳﺖ ﺁﻧﺮﺍ ﺭﻫﺎ ﻣﻴ&= #64401;ﻨﺪ'ﺗﺎ ﺑﻌﻘﻞ ﻟﺪﻧّﻰ &#= 65261;ﮐﻠّﻰ ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﮐ&= #65264; ﺑﺮﺳﺪ. ﺯﻳﺒﺎﺋ&= #65264; ﺩﺭ ﺍﻳﻦ ﺗﻌﺮﻳ&= #65234; ﻭﮐﺎﺭﺑﺮﺩ'ﺗﻐ&#= 65268;ﻴﺮ ﻣﺤﻴﻂ ﻧﻘﺶ ﻧﺎ = ﻣﺸﺨّﺺ ﺩﺍﺭﺩ. ﻟﺬﺍ ﺯﻳ= ﺒﺎﺋﻰ'ﻭﺳﻴﻠﻪ ﻫﻨﺮ ﺗﮑﺎﻣﻞ ﺑ&= #65192;ﺶ ﻭ ﺗﺄﻣّﻞ ﺃﻧﮕ&#= 65268;ﺰ ﺍﺳﺖ'ﻭﻧﻪ ﻧﻔﻊ = ﻣﺎﺩﻯ . ﻭﻟﻰ ﺩﺭ ﻣﻌﻨﻰ= ; ﺩﻭﻡ ﺳﻨﺘﺎﻳﺎﻧﺎ'ﺑ&#= 65268;ﻦ ﺯﻳﺒﺎﺋﻰ ﻭ ﻣﻔ&= #65260;ﻮﻡ ﻫﻨﺮ'ﺭﺍﺑﻄﻪ ﺟ&= #65262;ﻫﺮﻯ ﻭﻣﺎﻫﻮﻯ ﻭﺟﻮ&#= 65193; ﺩﺍﺭﺩ.ﮐﻪ ﺑﺎﺯ&= #65259;ﻢ ﺗﻌﺮﻳﻒ ﺩﻭﻡ ﻧ&= #65268;ﺰ ﻟﺬﺕ ﺟﻮﺋﻰ ﺧﺎ&= #65247;ﺺ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣ= ﻴﮕﻮﻳﺪ ﻣﺎﺩﺍﻡ ﮐﻪ ﻫﻨ&= #65198;ﻫﺎﻯ ﺯﻳﺒﺎ'ﺩﺍﺭﺍﻯ &= #65165;ﺭﺯﺷﻬﺎﻯ ﺍﺳﺘﺘﻴﮑﻰ ﺑﺎ&#= 65207;ﻨﺪ.<o:p></o:p> ﺩﻳﮕﺮ ﻣ= ;ﺘﻔﮑّﺮﺍﻥ ﻏﺮﺑﻰ ﺑﺮﺍﻯ ﻫ&= #65256;ﺮ ﻧﻴﺰ' ﻟﺬﺕ ﺑﺮﺩ= ﻥ ﺍﺯ ﺟﻤﺎﻝ ﺍﺳﺘ&= #65176;ﻴﮑﻰ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ.&#= 65261; ﺑﻴﻦ ﻫﻨﺮ ﻭﺯﻳ&= #65170;ﺎﺋﻰ ﻟﺬﺕ ﺑﺨﺶ ﺭﺍﺑ&= #65220;ﻪ ﺩﺍﺩﻩ'ﻭ ﻫﻨﺮ ﺭ= ﺍ ﻗﺪﺭﺕ ﺗﻮﻟﻴﺪ &= #65199;ﻳﺒﺎﺋﻰ ﺧﻮﺍﻧﺪﻩﺍﻧﺪ. &= #65169;ﺨﺼﻮﺹ ﺍﮔﺮ ﺗﻮﻟﻴﺪ ﺯ&= #65267;ﺒﺎﺋﻰ ﺑﺮﺗﺮ'ﻳﻌﻨﻰ ﺍ&= #65187;ﻮﺍﻝ ﺷﻬﻮﺩﻯ ﻭ ﺭؤﻳ&#= 65166;ﺋﻰ ﻭ ﺍﻟﻬﻰ'ﺑﺮﺗﺮ = ﺍﺯ ﺳﻄﺢ ﻋﻘﻞ ﻭ ﺳﻠ= ﻴﻘﻪ ﻣﻌﻤﻮﻝ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺑﺎﺷﺪ.(ﻓﺮﻥ ﻓﻠ= ﺶ) ﺁﻟﻤﺎﻧﻰ ﺩﺭ ﺭ&= #65261;ﺍﻥ ﺷﻨﺎسیﻫﻨﺮ ﻣA= 268;ﻨﻮﻳﺴﺪ'ﺩﺭ ﺍﻧﻮﺍﻉ ﻫﻨﺮ ﻣ&= #65252;ﮑﻦ ﺍﺳﺖ ﺗﻮﻟﻴﺪ ﺯ&= #65267;ﺒﺎﺋﻰ ﻣﻄﺮﺡ ﺑﺎﺷﺪ.ﻭ&= #65247;ﻰ ﻣﻌﻴﺎﺭ ﺍﺳﺘﺘ&#= 65268;ﮑﻰ' ﺗﻨﻬﺎ ﻣﻌﻴﺎﺭ &= #65259;ﻨﺮﻯ ﻧﻴﺴﺖ.ﻣﺎﻧﻨﺪ &= #65235;ﺎﻳﺪﻩ ﻣﺎﺩﻯ ﻭﺗﮑﺎﻣ&#= 65246; ﻋﻘﻠﻰ ﻭ ﺭﻭﺍﻧ&= #65264; ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﺳﻠﻮﮐﻰ'ﻭﮐﺴﺐ &= #65207;ﻬﻮﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65153;ﻳﻨﺪﻩ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﻣﻴﺘﻮﺍﻧﺪ ﻣﻄ&#= 65198;ﺡ ﺑﺎﺷﻨﺪ.ﻭﻟﻰ ﻟ&= #65196;ﺕ ﺍﺯ ﺯﻳﺒﺎﺋﻰ ﻋ&= #65252;ﻮﻣﻴّﺖ ﺑﻴﺸﺘﺮ ﺩﺭ ﺗﺠ&= #65198;ﺑﻪ ﺟﻤﺎﻟﻰ ﺍﺳﺖ.ﮐ&= #65258; ﻟﺬﺕ ﺯﻳﺒﺎﺋﻰ &= #65193;ﺭ ﺑﺮﺭﺳﻰ ﺃثر ﻫ= 5256;ﺮﻯ'ﺩﺭ ﻣﺮﺣﻠﻪ ﺍﻭﻝ ﺍ&= #65203;ﺖ.ﺳﭙس ﺑﺮﺩﺍﺷﺘﻬﺎﻯ &#= 65203;ﻠﻮﻙ ﺗﮑﺎﻣﻞ ﻧﻔس ﺑ&#= 65208;ﺮﻯ'ﻭ ﻳﺎﻓﺘﻦ ﻋﻘﻞ ﺑ&= #65198;ﺗﺮ ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣ&= #65264; ﻭﻧﻮﻋﻰ'ﻭ ﻳﺎ ﻓ= ﺎﻳﺪﻩ ﺗﺮﺑﻴﺘﻰ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ'ﻳﺎ ﻓﺎﻳﺪﻩ ﺻﻨﻌﺘ&#= 65264; ﻭ ﭘﻮﻝ ﺳﺎﺯﻯ. ﺑ= ;ﺮﻳﺘﺎﻧﻴﮑﺎ ﺑﻨﻘﻞ ﺍﺯ ﺳﺪﻧ&= #65264; ﮐﻮﻟﻮﻳﻦ</sp= an> &#= 65251;ﻴﮕﻮﻳﺪ' ﻫﻨﺮﻫﺎﻯ ﺯﻳﺒ&#= 65166; ﺍﺯ ﺟﻤﻠﻪ ﻫﻨﺮ&= #65259;ﺎﻯ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ'&= #64400;ﻪ ﺗﻤﺎﻳﻞ ﺍﺭﺍﺩ&#= 65263; ﺩﺭ ﺗﻮﻟﻴﺪ ﻣﻮ&= #65215;ﻮﻋﺎﺕ ﺑﺮﻭﺵ ﺧﺎﺹ ﺧﻮ&= #65193; ﺩﺍﺭﺩ. ﺍﺑﺘﺪﺍ = ﺑﺮﺍﻯ ﻟﺬﺕ ﺧﺎﺹ ﻭ ﺧﺎ= ﻟﺺ ﺩﻭﺭ ﺍﺯ ﺳﻮﺩ ﺟ= ﻮﺋﻰ.ﻭ ﺳﭙس ﻟﺬﺗﻰ ﮐﻪ &= #65251;ﻴﺘﻮﺍﻥ ﺍﺯ ﺁﻥ ﻣﻴﺒﺮﻧ&= #65194;.ﻳﻌﻨﻰ ﻟﺬﺕ (ﻟﺬﺕ) ﺩﺍﺩ= ;ﻥ. ﺍﮐﺴﻔﻮﺭﺩ ﻧﻴ&#= 65200; ﻫﻨﺮﻣﻨﺪ ﺭﺍ ﺻ&= #65166;ﺣﺐ ﻋﻤﻞ ﺑﺪﻭﻥ ﻏﺎ&= #65267;ﺖ ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﺗ&= #65188;ﺮﻳﻚ ﻟﺬﺕ ﺧﻮﺩ'ﻭ ﺍﻧ= ﺘﺰﺍﻉ ﺍﻋﺠﺎﺏ ﻭ ﺳﺘﺎ&= #65267;ﺶﺩﻳﮕﺮﺍﻥ' ﻭ ﺩﺭ ﺩﺭﺟﻪ ﺍﻭ= ﻝ ﺑﺎﺷﺒﺎﻉ ﺣسّ = 5199;ﻳﺒﺎﺋﻰ'ﺑﺎ ﺍﺩﺍﻯ ﮐﺎﻣﻞ'ﺃ&= #65227;ﻢ ﺍﺯ ﺍﺑﺘﮑﺎﺭ ﻭ = ﻳﺎ ﺗﻘﻠﻴﺪ ﻣﻴﺒﺎ&#= 65207;ﺪ . ﺑﺪﻳﻦ ﺗﺮﺗﻴﺐ= ﻫﻨﺮ ﻣﻬﺎﺭﺗﻰ ﺍﺳﺖ'&= #65193;ﺭ </spa= n>ﺯﻳﺒﺎ ﺳﺎﺯʌ= 63; ﻭ ﺗﺤﺮﻳﻚ ﻟﺬﺕ ﺯ&= #65267;ﺒﺎﺋﻰ ﭘﺮﺳﺘﻰ'ﻭ ﺍﺭﺿ&= #65166;ﻯ ﺣﺴّﻰ ﺟﻤﺎﻟﻰ &#= 65165;ﺳﺘﺘﻴﮑﻰ ﺩﻳﮕﺮﺍﻥ ﺭﺍ' ﺑ= ﺪﻭﻥ ﺍﻳﻨﮑﻪ ﺳﻮﺩ ﺧ&= #65166;ﻟﺺ ﺑﺎ ﻏﺮﺽ ﻣﻌﻴّ&#= 65256;ﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻭ ﻣﻤﮑﻦ ﺍﺳﺖ ﺣس&#= 1617; ﺟﻤﺎﻟﻰ ﻭﮐﻤﺎ&#= 65247;ﻰ ﺁﺭﺍٴ'ﻫﻤﻴﺸﻪ &#= 65169;ﺎﻫﻢ ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ. = ﻟﺬﺕ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65251;ﺎﻧﻊ ﮐﻤﺎﻝ ﺁﻧﺎﻥ ﻣ&= #65268;ﺒﺎﺷﺪ.ﻣﮕﺮ ﺑﮕﻮﺋﻴﻢ'ﺑﺮﺣ&#= 65204;ﺐ ﻗﻮﺍﻋﺪ ﺫﻭﻕ ﻓ&= #65198;ﺩﻯ ﻳﺎ ﺟﺎﻣﻌﻪ &#= 65259;ﻨﺮ ﺑﺎﺷﺪ. ﺍﻳﻦ ﮔﺮ= ﻭﻩ ﻣﺘﻔﮑّﺮﺍﻥ ﺗ= 5188;ﺖ ﺗﺄثیر (ﮐﺎﻧﺖ)= 5193;ﺭﻫﻨﺮ ﻗﺮﺍﺭ ﺩﺍﺷﺘﻨ&#= 65194;.ﻭ ﺑﻴﻦ ﻫﻨﺮ ﻭ ﺣﺮ= ﻓﻪ ﺗﻔﺎﻭﺕ ﮔﺬﺍﺷ&#= 65176;ﻪﺍﻧﺪ.ﻭﻣﺎﻧA= 256;ﺪ ﮐﺎﻧﺖ'ﮐﻪ ﻣﻴﮕ&= #65262;ﻳﺪ ﻫﻨﺮ ﻧﺸﺎﻁ ﺗﻠ&= #65240;ﺎﺋﻰ ﻭ ﺁﺯﺍﺩ ﺍﺳﺖ.ﻫ= ﺮ ﺟﻮﺭ ﮐﻪ ﭘﻴﺶ ﺁ= ﻣﺪ.ﻭ ﺩﺭ ﺣﺮﻓﻪ ﺻﻨﻌ&= #65176;ﻰ ﻣﺰﺩﻭﺭ ﺑﻬﺪﻑ &= #65203;ﻮﺩ ﺩﺭ ﻓﻌّﺎﻟﻴّA= 174; ﺁﺯﺍﺩ'ﺑﺮﺣﺴﺐ &= #65207;ﺄﻥ ﻣﻘﺎﻡ ﺧﻮﺩ ﻓﻌ&= #1617;ﺎﻟﻴّﺖ ﺁﺯﺍﺩ ﮐﻨﻨﺪﮔ&#= 65268;ﺪﺭ ﺗﮑﺎﻣﻞ' ﺑﺮﺍﻯ = ﻧﻈﺮ ﻣﻘﺎﻡ ﺑﺮﺗﺮ ﻫ&= #65256;ﺮﻯ ﻭ ﻋﻘﻠﻰ ﻣﻴﺒﺎ&= #65207;ﺪ.ﻭ ﻣﻌﻴﺎﺭﻫﺎﻯ ﻫ&#= 65256;ﺮ ﺑﺮﺍﻯ ﻣﺰﺩﻭﺭ&#= 65263; ﻭ ﻫﻨﺮﺑﺮﺍﻯ ﻫ&= #65256;ﺮ'ﻭ ﻳﺎ ﻫﻨﺮ ﺑﺮﺍﻯ = ﻣﺮﺩﻡ'ﻭ ﻳﺎ ﻫﻨﺮ ﺑﺮﺍﻯ = ﻟﺬﺕ' ﻭ ﻫﻨﺮ ﺑﺮﺍﻯ ﺷ= ﻬﻮﺕ ﻭ ﺳﺘﺎﻳﺶ'ﻭ ﻫﻨ= ﺮ ﺑﺮﺍﻯ ﺗﺄﻣّﻞ &#= 65261; ﺗﮑﺎﻣﻞ ﻭ ﺍﺣﺴ&= #65166;س رﻗﻴﻖ ﺟﺴﺘﻦ ﺗ&#= 65240;ﺴﻴﻢ ﺷﺪﻩ ﺍﺳﺖ.<o:p></o:p> ﮐﺎﻧﺖ ﻫ= ;ﻨﺮ ﺭﺍ ﺑﺮﺍﻯ ﻟﺬﺕ = ﺧﺎﻟﺺ ﻣﻴﺪﺍﻧﺪ.ﻳﺎ ﺍ&= #65267;ﻨﮑﻪ ﺑﺎﺯﻯ ﻭ ﺳﺮﮔﺮ&= #65251;ﻰ ﻭ ﻟﻬﻮ ﻭ ﻟﻌﺐ'ﺑ= ;ﺪﻭﻥ ﻏﺎﻳﺖ ﻭﻫﺪﻑ ﺑ&= #65166;ﺷﺪ. ﮐﻪ ﺗﻨﻬﺎ ﺑﺮﺍ&= #65263; ﻟﺬﺕ ﻫﻨﺮﻯ ﺍﻧ&= #65184;ﺎﻡ ﻣﻴﮕﻴﺮﺩ.ﺩﺭ ﺣ&= #65166;ﻟﻴﮑﻪ ﮐﺎﻧﺖ ﺩﺭ ﻋﻘﻞ = ﺧﺎﻟﺺ'ﺩﻧﺒﺎﻝ ﻫﻨﺮ ﺑﻤﻌﻨﻰ ﺑ&= #65198;ﺗﺮﻯ ﺍﺳﺖ.ﮐﻪ ﺑﺎﺯ ﻧ= ﻮﻋﻰ ﻟﺬﺕ ﻋﻘﻠﻰ ﺍﺳ&= #65174;.ﻭﻟﻰ ﺍﮔﺮ ﺍﻳﻦ ﻋﻘﻞ = ﺧﺎﻟﺺ' ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65251;ﻨﺠﺮ ﮔﺮﺩﺩ' ﺁﻧﮕﺎﻩ = ﻟﺬﺕﻫﺎﻯ ﺷﻬﻮﺩﻯ'ﻋﻤﻠﺎ &= #65247;ﺬﺕ ﻧﻴﺴﺘﻨﺪ'ﺑﻠﮑ&#= 65258; ﺧﻮﺭﺳﻨﺪﻯ ﻭﺍ&#= 65187;ﺴﺎس ﻭ ﻣﻌﻴﺎﺭﺣﻖ ﻫ&= #65204;ﺘﻨﺪ.ﮐﻪ ﻟﺬﺕ ﻭ ﻏﺎﻳﺖ ﺍ= ﺯ ﻧﺘﺎﻳﺞ ﺟﻨﺒﻰ &= #65153;ﻥ ﻣﻴﺒﺎﺷﺪ. ﺩﻭﻟ&= #65166;ﮐﺮﻭﺍ </spa= n>ﻓﺮﺍﻧﺴﻮﻯ'ʌ= 51;ﻴﮕﻮﻳﺪ ﻫﻨﺮ ﻭﻗﺘﻰ ﺷﺮ&= #65261;ﻉ ﻣﻴﺸﻮﺩ'ﮐﻪﺍﻧ&#= 65204;ﺎﻥ ﺑﺘﻮﺍﻧﺪ ﺍﺯ ﻫ&= #65198;ﺳﻮﺩ ﻋﻤﻠﻰ ﻣﺎﺩﻯ ﭼ&= #65208;ﻢ ﺑﭙﻮﺷﺪ.ﻭﺍﻟّ= 5166; هنر (ﺻﻨﻌﺖ ﻫﻨ= 5198;ﻯ) ﻳﺎ (ﻫﻨﺮ ﺻﻨﻌﺘ= ﻰ) ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ&= #65255;ﻪ ﻫﻨﺮ ﺧﺎﻟﺺ= ; ﻭ ﺑﺪﻭﻥ ﺳﻮﺩ ﻣﺎ&= #65193;ﻯ'ﮐﻪ ﺟﺰ ﺗﮑﺎﻣل ﺮﻭ&#= 65187;ﻰ ﻭ ﺃﺑﺪﻯ ﻣﻴﺘﻮ&= #65165;ﻥ ﭼﻴﺰ ﺩﻳﮕﺮﻯ ﺑ&= #65154;ﻥ ﮔﻔﺖ. ﭘس ﻫﻨﺮ ﻭ= ﺳﻴﻠﻪ ﺗﺠﺮﻳﺪ ﻭ ﺗﺨﻠ&= #65268;ﻪ ﻧﻔس ﺍﻣّﺎﺭﻩ'= 5267;ﺎ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﻧﺴﺎﻥ'ﺍﺯ ﺳﻮ&= #65193; ﻣﺎﺩﻯ ﻓﻮﺭﻯ'ﻭ = ﺍﺭﺍﺩﻯ ﺣﻴﺎﺕ ﺑﺸﺮﻯ ﺍ&= #65203;ﺖ. ﮔﻮﺋﻰ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ' ﺗﺎ ﺃﺑﺪ ﺯﻧﺪﮔ&= #65264; ﮐﻨﺪ. ﺍﻋﻤﺎﻝ ﺳ= ﻠﻮﮐﻰ ﭼﻮﻥ(ﺫِِﻥ) ﺷﺮ&#= 65239;ﻰ ﻭ ﺍﺭﺍﺩﻩ ﺗﺮﻙ = ﺍﺭﺍﺩﻯ ﺑﺸﺮﻯ'ﻭﺗﺮﻙ ﻫ&= #65198; ﺧﻮﺍﺳﺘﻪ ﻧﻔس &#= 65165;ﻧﺴﺎﻧﻰ'ﻭ ﺣﺘﻰ ﺗﺮﻙ ﺯﻧﺪ&= #64404;ﻰ ﺧﻴﺎﻟﻰ ﻭﻭﻫﻤ&#= 65264; ﺩﺭ ﺣﺪﻳث ﻧﻔس &#= 64400;ﻪ ﺗﺠﺴّﻢ ﺧﻴﺎﻝ' &= #65259;ﻤﺎﻥ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﺍﺳﺖ. ﺩﺭ ﻭﺍﻗﻊ= ﻫﻨﺮ ﻭﻗﺘﻰ ﺷﺮﻭﻉ ﻣ&= #65268;ﺸﻮﺩ'ﮐﻪ ﻫﻤﻮﻡ ﻭ ﻏﺼّﻪ &= #65259;ﺎﻯ ﺩﻧﻴﻮﻯ'ﻭ ﻧﻴﺎ&= #65199;ﻫﺎﻯ ﺑﺪﻭﻥ ﺣﺪﻭﺩ ﺯ&= #65255;ﺪﮔﻰ ﺑﺸﺮﻯ ﺭﻫﺎ ﮔﺮ&= #65193;ﺩ.ﻭﺗﻮﺻﻴﻒ ﻣﻴﺪﻫﺪ'ﻳﺎ ﺁﺭ&= #65199;ﻭ ﻭﺧﻴﺎﻝ ﺭﻭﺑﺮ&#= 65261;ﻯ ﺗﻔﮑّﺮ'ﺑﻐﻴﺮ &#= 65165;ﺯ ﺍﻣﻮﺭ ﻣﺎﺩﻯ<sp= an dir=3DLTR> </spa= n>ﻭ ﺩﻧﻴﻮﻯ ﻭA= 255;ﻮﻉ ﺑﺸﺮﻯ ﻭﺍﺭﺩ ﺻ&= #65188;ﻨﻪ ﺧﻴﺎﻝ ﻭ ﻓﮑﺮ ﺷ= ﻮﺩ. ﻭ ﺍﻳﻦ ﺑﺴﺘﻪ ﺑ= ﻘﺪﺭﺕ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺭ&= #65261;ﺍﻥ ﺍﻧﺴﺎﻥ'ﻭﻋﻘﺪ&#= 65257;ﻫﺎ ﻭﻋﻘﻴﺪﻩﻫﺎﻯ &#= 65207;ﺨﺺﺍﺳﺖ. ﮐﻪ ﺩﺭ ﻫﺮ ﮐﺎﺭ= ﻭﻓﮑﺮ ﻭ ﻫﻨﺮ ﻭ ﺍﺣﻮﺍ= ﻟﻰ'ﺧﻮﺩ ﺭﺍ ﻣﻴﺎﻥ ﺻﺤﻨ&= #65258; ﺧﻴﺎﻝ ﺍﻧﺴﺎﻥ &= #65251;ﻰ ﺍﻧﺪﺍﺯﺩ ﺑﻤﻌ&#= 65256;ﻰ ﺩﻳﮕﺮ ﻫﻨﺮ ﺑﻄ&= #65262;ﺭ ﺁﺯﺍﺩ ﻭ ﻣﺠﺮﺩ = ﺍﺯ ﺩﻧﻴﺎ ﻭ ﻣﻘﺎﻡ = ﻓﻌﻠﻰ ﺭﻭﺡ ﺍﻧﺴﺎﻥ'ﻭ = ﺍﺯ ﻟﺤﺎﻅ ﻟﺬﺕ ﻫﻨ&= #65198;ﻯ'ﻧﺰﺍﻫﺖ ﺧﺎﻟﺺ ﻣﻴﺠﻮﻳ&#= 65194;.ﻭ ﺍﻏﺮﺍﺽ ﻭﻣﻨﺎ&#= 65235;ﻊ ﻭﻣﺼﺎﻟﺢ ﺁﻧﺮ&#= 65165; ﻣﺸﻮّﻩ ﻭ ﺁﺷﻔ&#= 65176;ﻪ ﻧﻤﻴﮑﻨﺪ.ﭘﺎﮐ&#= 65264; ﺩﺭ ﺳﻮﺩ ﻣﻌﻘﻮ&= #65245; ﻭ ﺩﺭﺳﺖ'ﭘﺎﻙ ﺩ= ﺭ ﻧﻔس ﺍﻟﻬﻰ ﭘﺮ&#= 65261;ﺭﻯ'ﻭ ﭘﺎﻙ ﺑﻘﺼﺪ ﺗﻌ&= #65166;ﻟﻰ ﺭﻭﺣﻰ ﻭ ﺗﻘﺮّ&#= 65167; ﺍﻟﻬﻰ'ﻭ ﺁﻳﻨﺪ&= #65257; ﻫﺎﻯ ﺑﻬﺘﺮ ﺍﻧ&= #65204;ﺎﻥ.<o:p></o:p> ﻟﺎﻧﮓ ﻫ= ;ﻨﺮ ﺭﺍ ﭼﻨﻴﻦ ﺗﻌﺮ&= #65267;ﻒ ﻣﻴﮑﻨﺪ'ﻗﺪﺭﺕ &= #65165;ﻧﺴﺎﻥ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﻠﺬﺕ ﺧﻮﺩ' ﻟﺬﺕ ﻗﺎﺋ= ﻢ </spa= n>ﺑﺮ ﻭَﻫﻢ یا (الویسن) ﺩﺭ ﺧʌ= 48;ﺴﻪ ﺑﺪﻭﻥ ﺷﻌﻮﺭﻯ. = ﻫﻤﻴﻦ ﺗﻌﺮﻳﻒ ﺭﺍ ﺳﻠ&= #65264; ﺍﻧﮕﻠﻴﺴﻰ ﻣﻴ&#= 64405;ﻮﻳﺪ' ﮐﻪ ﻫﻨﺮ ﺗﻮﻟﻴ&= #65194; ﻣﻮﺿﻮﻋﻰ ﺁﺑﮋ&#= 64400;ﺘﻴﻮ'ﺩﺍﺭﺍﻯ ﺻﻔﺖ ﺑﻘاء ﺑﺎ= 5207;ﺪ.ﻳﺎ ﺍﻳﺠﺎﺩ ﻓﻌﻞ ﮔ&= #65196;ﺭﺍﻥ ﺳﺮﻳﻊ ﺍﻟﺰﻭﺍ&#= 65245;'ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺗﻮ&#= 65247;ﻴﺪ ﻟﺬﺕ ﻣثبت ﮐﻨA= 194;.ﻭ ﻧﻴﺰ ﺍﻳﺠﺎﺩ ﻭ = ﺗﺤﺮﻳﻚ ﺍﻧﻄﺒﺎﻉ ﻣﻠﺎ&#= 65163;ﻢ ﻭﻣﻨﺎﺳﺐ ﺩﺭ ﻧ&= #65166;ﻇﺮﺍﻥ ﺑﺎﺷﺪ. ﺑﺪﻭﻥ<s= pan dir=3DLTR> </spa= n>ﺗﻮﺟّﻪ ﺑﺴ᥾= 2;ﺩ ﻋﻤﻠﻰ ﻳﺎ ﻓﺎﻳ&= #65194;ﻩ ﺷﺨﺼﻰ ﺍﺳﺖ ﺗﻤ&= #65166;ﻡ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 64404;ﺎﻥ ﻣﺘﻔﮑّﺮ'ﻫﻨﺮ &#= 65197;ﺍ ﺳﻌﻰ ﺩﺭ ﺗﻮﻟﻴ&= #65194; ﺻﻮﺭﺗﻬﺎﻯ ﺗﺎ&#= 65199;ﻩ ﻭ ﺳﺮﻭﺭ ﺁﻭﺭ ﻣ= ﻴﺪﺍﻧﻨﺪ.ﻭ ﺑﺎ ﺍﻳﺠﺎﺩ ﻗﺪ&= #65197;ﺕ ﺗﺤﺮﻳﻚ ﻟﺬﺕ'ﻭ = ﺑﺪﻭﻥ ﺳﻮﺩ ﻭ ﻏﺮﺿﻰ' ﺑ= ;ﺮﺍﻯ ﮐﺎﺭ ﺧﻮﺩ.ﮐﻪ ﺁ= ﻧﺮﺍ ﻫﻨﺮ ﺁﺯﺍﺩ'ﻭ ﻫ= ﻨﺮ ﺑﺮﺍﻯ ﻫﻨﺮ ﻣﻴ&= #64405;ﻮﻳﻨﺪ. ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﻫ= ﻨﺮ ﺭﺍ ﻧﻪ ﻓﻘﻂ ﺑﺮ= ﺍﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺡ' ﮐ= ﻪ ﺣﺘﻰ ﺧﻮﺩ ﮐﻤﺎ&= #65245; ﺟﺴﺘﻦ ﺭﺍ ﻫﻨﺮ = ﻣﻴﺪﺍﻧﻨﺪ.ﻧﻪ ﺍﻳﻨﮑﻪ ﺍﻧﺴﺎ&#= 65253; ﻫﻨﺮ ﺭﺍ ﺩﺭ ﺧﻮ= ﺩ ﺑﺴﺎﺯﺩ.ﺑﻠﮑﻪ &= #65259;ﻨﺮ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍ&= #65255;ﺴﺎﻥ ﺭﺍ ﺑﺴﺎﺯﺩ. ﻧﻮ= ﻳﺴﻨﺪﮔﺎﻥ ﺟﺪﻳﺪﺗﺮ ﺁﺷﮑ&#= 65166;ﺭﺍ ﺑﺮﺍﻯ ﻭﻇﺎﻳﻒ &= #64400;ﺎﺭ ﻫﻨﺮﻯ'ﻭ ﻧﻘﺶ ﻧ= ﻔﻊ ﺩﺭ ﻭﻇﺎﻳﻒ ﺟﻤ&= #65166;ﻟﻰ ﻭ ﻫﻨﺮﻯ ﺁﻥ ﻭﻇ= ﺎﻳﻒ ﻗﺎﺋﻞ ﺷﺪﻧﺪ.ﺯ&= #65267;ﺮﺍ ﭼﻪ ﺑﺴﺎ ﺩﺭ ﺳﻮ= ﺩ ﺧﺎﻟﺺ ﻏﻴﺮ ﻣﺎ&= #65193;ﻯ'ﺑﻠﮑﻪ ﺗﻨﻬﺎ ﺳﻮﺩ ﻣﺎ&= #65193;ﻯ ﺭﺍ' به ﺼﻮﺭﺕ ﺗ&= #64401;ﻴﻴﻒ ﻭﻫﻢ ﺭﻧﮕﻰ'ﺩﺍ&= #65197;ﺍﻯ ﺯﻳﺒﺎﺋﻰ ﻣﻴﺪ&#= 65165;ﻧﻨﺪ.ﻟﺬﺍ ﻫﻨﺮﻫﺎﻯ ﻏﻴﺮ &= #65199;ﻳﺒﺎ ﻧﻴﺰ ﺑﺎﻳﺪ ﺑﺎ&= #65207;ﻨﺪ.ﻣﺎﻧﻨﺪ ﺍﻣﻮﺭﻋﻘﻠﻰ ﺍ&#= 65255;ﺴﺎﻥ ﻭ ﺗﮑﺎﻣﻞ ﺍﺟﺘ&= #65252;ﺎﻋﻰ'ﻭ ﺧﻴﺮ ﻭ ﻣﺼﻠﺤﺖ = ﻋﻤﻮﻣﻰ'ﻭ ﺗﺮﺣّﻢ ﺗﺎ ﺩﺭ&#= 65183;ﻪ ﻓﺪﺍﮐﺎﺭﻯ'ﻭﮔ&#= 65196;ﺷﺖ ﺩﺭ ﮐﺎﺭﻫﺎﻯ ﻫ&= #65256;ﺮﻯ .<o:p></o:p> ﺗﻮﻟﺴﺘ= ﻮﻯ ﺍﻭﻟﻴﻦ ﮐﺴﻰ ﺑ&= #65256;ﻈﺮ ﻣﻴﺮﺳﺪ'ﮐﻪ ﺣﺎ&= #65215;ﺮ ﻧﺸﺪ ﻣﻔﻬﻮﻡ ﺯ&= #65267;ﺒﺎﺋﻰ ﺭﺍ'ﺑﺎ ﻣﻔﻬﻮﻡ = ﻟﺬﺕ ﺩﺭ ﺗﻌﺮﻳﻒ ﻫﻨ&= #65198; ﻭﺍﺭﺩ ﻧﻤﺎﻳﺪ.&= #65261;ﻯ ﺑﺎ ﻣﺬﺍﻫﺐ ﺟﻤ&= #65166;ﻟﻰ ﮔﺬﺷﺘﮕﺎﻥ ﺩﺭ&#= 65259;ﻨﺮ ﻣﺨﺎﻟﻔﺖ ﮐﺮﺩ.&= #65261; ﺑﺮﺭﺳﻰ ﺗﺎﺭﻳ&#= 65192;ﻰ ﻣﺬﺍﻫﺐ ﺭﺍ ﺩﺭ = ﮐﺘﺎﺏ(ﻫﻨﺮ ﭼﻴﺴﺖ)ﺷﺮﻭﻉ ﮐ&= #65198;ﺩ. ﺳﭙس ﻣﻴﮕﻮﻳﺪ' &= #64400;ﻪ ﻓﻠﺎﺳﻔﻪ ﺍﺻﺮ&#= 65165;ﺭ ﺩﺍﺷﺘﻪﺍﻧﺪ ﻓ&#= 65228;ّﺎﻟﻴّﺖ ﻫﻨﺮﻯ ﺭﺍ ﺑﺎ ﻣ= ﻔﺎﻫﻴﻢ ﺟﻤﺎﻟﻰ ﻭ ﻟﺬﺕ = ﻭ ﺑﺎﺯﻯ ﺳﺮﮔﺮﻣ&#= 65264;'ﻭ ﻃﺮﺩ ﺍﺭﺯﺷﻬﺎ&#= 65263; ﺯﺍﺋﺪ ﻭ ﻏﻴﺮﻩ = ﻣﺮﺑﻮﻁ ﻧﻤﺎﻳﺪ. ﻭ᥼= 7;ﻰ ﺍﻳﻦ ﺗﻌﺮﻳﻒ ﻫ&= #65256;ﺮﺷﺒﻴﻪ ﺗﻌﺮﻳﻒﻏﺬﺍ ﺧ&#= 65262;ﺭﺩﻥ ﺑﺨﺎﻃﺮ ﻟﺬت ه= 575;ﻯ ﺁﻥﺒﺎﺷﺪ.ﻭﻟﻰ &= #65251;ﻬﻢ ﺷﻨﺎﺧﺘﻦ ﻧﻘﺶ &= #65259;ﻨﺮﺩﺭ ﺯﻧﺪﮔﻰ ﺍﻧﺴﺎ&#= 65253; ﻭ ﺍﻧﺴﺎﻧﻴّﺖ &#= 65165;ﺳﺖ.ﻳﻌﻨﻰ ﻣﻌﻴﺎﺭ ﺗﻌﺮﻳ&#= 65234; ﻫﻨﺮ'ﻧﻘﺶ ﺁﻥ ﺩ= ﺭ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻧﻰ ﺍﺳﺖ.ﻭ ﺗﻮﺣﻴﺪ = ﻋﻘﻠﻰ ﻭ ﻓﮑﺮﻯ ﺍﺯ ﻣﻔ= ﺎﻫﻴﻢ ﺑﻘﺼﺪ ﺗﻌﺎﻟﻰ &= #65227;ﻘﻠﻰ.ﮐﻪ ﺟﺰ ﺩﺭﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺩﺳﺖ ﻧﻤﻴﺪﻫﻨ&#= 65194;. ﻭﻟﺬﺍ ﺑﺴﻬﻮﻟ&#= 65174; ﻫﻨﺮ ﺭﺍ ﻳᤨ= 1;ﻰ ﺍﺯ ﻭﺳﺎﺋﻞ ﺍﺗ&= #1617;ﺼﺎﻝ ﻣﺮﺩﻡ ﺑﺎﻫﻢ ﻣ&= #65268;ﺪﺍﻧﻨﺪ. ﻭ ﺍﻧﺘﻘﺎﻝ ﺍﻓ&= #64401;ﺎﺭ ﺑﻴﻦ ﻣﺮﺩﻡ'ﻣﺎ&= #65255;ﻨﺪ ﮐﻠﺎﻡ ﻭ ﺯﺑﺎﻥ'= ﻭﻟﻰ ﺑﺎ ﻫﻨﺮ ﻋﻮﺍﻃ&= #65234; ﺧﻮﺩﺭﺍ ﻣﻨﺘﻘ&#= 65246; ﻣﻴﮑﻨﻨﺪ ﻭﻋﻤ&#= 65248;ﺎ ﺷﺄﻥ ﻣﻘﺎﻡ ﺗﮑ&= #65166;ﻣﻠﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65259;ﺮﮐس' ﻣﻘﺎﻡ ﺧﻮﺩﺭﺍ &= #64400;ﻪ ﻋﺎﻃﻔﻪ ﻧﺴﺒﻰ &= #65251;ﻴﺒﺎﺷﺪ' ﻭﻧﻪ ﻋﺎﻃﻔﻪ ﻟ&= #65166;ﻫﻮتی اﻟﻬﻰ.ﮐﻪ ﺍﻳﻦ &= #65165;ﺣﻮﺍﻝ ﻗﺎﺑﻞ ﺍﻧﺘﻘﺎ&#= 65245; ﺑﺪﻳﮕﺮﻯ ﻧﻴﺴ&#= 65174;.ﮔﺮﭼﻪ ﺗﻮﺻﻴﻒ ﺁﻥ ﺑﺪ&= #65267;ﮕﺮﺍﻥ ﮐﺎﺭ ﺩﻳﺪﻧﻰ ﺧ&= #65262;ﺩ ﺁﻥﻋﻮﺍﻃﻒ ﺍﺯ &= #65227;ﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺩﺭ ﻣﺮﺍ&= #65175;ﺐ ﺷﻬﻮﺩﻯ ﻧﻤﻴﺒ&#= 65166;ﺷﺪ. ﺑﻠﮑﻪ ﻫﻤﻴﺸﻪ &= #65259;ﺮﮐس ﻣﻴﺘﻮﺍﻧﺪ ﺍﺣ&#= 65204;ﺎس ﺧﻮﺩﺭﺍ ﺑﺮﺣﺴ&#= 65168; ﻧﻔس ﻭ ﺭﻭﺍﻥ ﺁ&= #65247;ﻮﺩﻩ ﺧﻮﺩ ﺑﻴﺎﻥ ﮐﻨ&= #65194;.ﺯﻳﺮﺍ ﻫﻨﺮ ﻭﺳﻴﻠﻪ ﺍ&= #65255;ﺘﻘﺎﻝ ﺍﻓﮑﺎﺭ ﺑﻌﺪ ﺍ&= #65199; ﺩﺭ ﮐﻤﺎﻝ ﺑﻴﺸ&= #65176;ﺮ ﺁﻥ ﺍﻫﻤﻴﺖ ﺩﺍ&= #65197;ﺩ.ﺩﺭ ﮐﻤﺎﻟﺎﺕ ﺍﻟﻬ&#= 65264; ﻭﻫﻨﺮ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ'ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ ﺗﻌ&= #65166;ﻃﻒ ﻣﺒﺎﺩﻟﻪ ﻋﻮﺍ&#= 65219;ﻒ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﺑ&= #65166;ﻳﺪ ﺑﺎﺷﺪ.ﮐﻪ ﺑﻴﻦ = ﺍﻓﺮﺍﺩ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺑﺎ ﭘﺎﺋﻴﻦ ﺗﺮ&= #65255;ﻴﺴﺖ. ﻣﮕﺮ ﺍﻳﻨﮑﻪ ﺭ&= #65203;ﻴﺪﻥ ﺑﺴﻄﺢ ﻋﻘﻞ ﺟﻤ&= #65228;ﻰ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ &= #65193;ﺭﺳﺖ ﺑﺎﺷﺪ. ﺍﺯ ﺁﻥ ﭘ= ;س ﺑﺎﻳﺪ ﺑﺴﻄﺢ ﻋ&= #65240;ﻞ ﻧﻴﺎﻣﺪﻩ ﻧﻮﻉ &= #65169;ﺸﺮﻯ' ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﺑ= ﺎﺯﮔﺸﺘﮕﺎﻥ ﺑﺨﻠﻖ ﻫﺴﺖ ﺭﺳ&= #65268;ﺪ.ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺍﻧ&#= 65176;ﻘﺎﻝ ﺍﻓﮑﺎﺭ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ'ﮐﻪ</s= pan> &#= 65187;ﮑﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﺁ&= #65267;ﻨﺪﮔﺎﻥ ﺍﺳﺖ ﺯﺑﺎﻥ ﻫﻨ&= #65198; ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;'ﭼﻪ ﺯﻳﺒﺎﺋﻰ ﻭ ﻳﺎ = ﺷﻌﺮﻯ'ﻭﻳﺎ ﺗﺮﺳﻴﻤﻰ ﻭﻳﺎ &= #65175;ﻮﺻﻴﻔﻰ ﻭﻏﻴﺮﻩ. ﻭ ﺍﻳﻦ= ﺗﻌﺎﻃﻒ ﻭ ﺍﻧﻔﻌﺎﻝ ﻋﻮ&= #65165;ﻃﻒ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﭙﺎﺋﻴﻦ ﺗﺮ'ﺩ&= #65197; ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘ&#= 65264; ﻭ ﺗﻨﺰﻳﻞ ﻫﻨﺮ&= #65263;'ﺍﺳﺘﺮﺩﺍﺩ ﺗﻌﺎﺩﻝ ﺭﻭﺣﻰ &= #65261; ﻓﮑﺮﻯ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﻭ ﺗﻨﻬﺎﮐﺎﺭ ﺁ&= #65197;ﻳﺎﺋﻴﺎﻥ اﺳﺖ. ﺑﻨﻈﺮ ﺗﻮ&= #65247;ﺴﺘﻮﻯ'ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﻗﺪﺭﺕ &= #65175;ﻌﺎﻃﻒ ﻭﻣﺒﺎﺩﻟﻪ ﺍﺣ&#= 65204;ﺎﺳﺎﺕ ﻭ ﻋﻮﺍﻃﻒ ﻳﮑﺪ&= #65267;ﮕﺮ ﺭﺍ ﺍﺯ ﺭﺍﻩﻫﻨ&= #65198; ﺑﺪﺍﺋی ﻮﻫﻤﭽ= 5256;ﺎﻥ ﻭﺣﺸﻰ ﻭﻣﻨﻌﺰ&#= 65245; ﺗﻨﻬﺎ ﻣﻴﺒﺮﺩ'&= #64400;ﻪ ﺣﻴﻮﺍﻧﺎﺕ ﻫﺴ&#= 65176;ﻨﺪ.ﻣﺎﻧﻨﺪ ﺯﺑﺎﻥ ﻭ ﺑﺴﻴﺎ&= #65197; ﺍﻣﻮﺭ ﺩﻳﮕﺮ'ﮐ&= #65258; ﻭﺳﻴﻠﻪ ﺍﺭﺗﺒ&#= 65166;ﻁ ﻣﻌنی ﺪﺍﺭ ﺑﻴ= 5254; ﺍﻧﺴﺎﻧﻬﺎ ﻫﺴ&#= 65174;. ﮐﻪﻭﺳﺎﺋﻞ ﻭﻋ&#= 65248;ﺎﺋﻢ ﺍﺭﺗﺒﺎﻁ'ﺍﮔﺮ &= #65251;ﻌﻨﻰ ﻧﺪﺍﺷﺘﻪﺑﺎﺷ= 5256;ﺪ'ﻋﻤﻠﺎ ﺍﺭﺗﺒﺎﻁ ﺍﻳﺠ&#= 65166;ﺩ ﻧﻤﻴﮑﻨﺪ</sp= an>.ﺳﺎ= ;ﻟﻚ ﺑﺎ ﻋﻠﻢ ﺑﺎﻳﻦ = ﺭﺍﺑﻄﻪ ﺍﺳﺖ'ﮐﻪ ﻋﺰﻟﺖ = ﺳﻠﻮﮐﻰ ﻣﻴﮑﻨﺪ.ﺑﺎﻣﻴ&#= 65194; ﺍﻳﻨﮑﻪ ﭘس ﺍﺯ &= #64400;ﻤﺎﻝ ﺍﻟﻬﻰ ﺟﺴﺘﻦ ﺑ&= #65192;ﻠﻖ ﺑﺎﺯ ﮔﺮﺩﺩ.ﻭ ﻣ= ﺒﺎﺩﻟﻪ ﻋﻮﺍﻃﻒ ﺍﻟﻬﻰ &= #65169;ﺎ ﺩﻳﮕﺮﺍﻥ' ﭼﻮﻥ = ﻓﺮﺯﻧﺪﺍﻥ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65194;. ﺷﺎﻳﺪ ﺑﮕﻮﺋﻴ&#= 65250;' ﮐﻪ ﮐﻠﻤﺎﺕ ﻭ ﺍ= ﻟﻔﺎﻅ ﻭﺳﻴﻠﻪ ﻣﺒﺎﺩ&#= 65247;ﻪ ﻓﮑﺮﻯ ﻭﻣﻌﻨﻰ &= #65165;ﺳﺖ.ﻭﻟﻰ ﻫﻨﺮ ﻭﺳﻴﻠﻪ ﻣ&= #65170;ﺎﺩﻟﻪ ﻋﺎﻃﻔﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻓﺮﻕ ﻫﻨﺮ ﻋﺎﻣﻴﺎﻧ&#= 65258;' ﺍﺣﺴﺎﺳﺎﺕ ﺍﺯ &= #65251;ﺤﻞ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺁ&= #65247;ﻮﺩﻩ ﺑﺸﺮﻯ ﺍﺳﺖ.ﻭﻟ&= #65264; ﻫﻨﺮ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ'ﻣﺒﺎﺩﻟﻪ ﺍﺣﺴﺎس ﺍﺯ ﻣﺤ&#= 65246; ﻋﻘﻞ ﺍﻟﻬﻰ ﺗﺮ = ﻭﺗﻤﺮﻳﻦ ﮐﺎﻓﻰ ﺩﺭ ﺍﺧﻠ&= #65166;ﻕ ﻭﺭﻓﺘﺎﺭ ﻧﻴﮑ&#= 65262;ﺗﺮ ﻣﻴﺒﺎﺷﺪ. ﻫﻨﺮ = ﺑﻤﻌﻨﻰ ﻋﺎﻣﻴﺎﻧﻪ ﺁﻥ &= #65255;ﻮﻉ ﻓﻌّﺎﻟﻴّﺖ ﺑA= 208;ﺮﻯ ﺍﺳﺖ.ﮐﻪ ﻋﻮﺍﻃ&= #65234; ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﺧ&= #65262;ﺩﺭﺍ'ﺑﺮﻭﺵ ﺷﻌﻮﺭﻯ ﻭ ﺍﺭﺍ&= #65193;ﻯ ﻫﻤﺮﺍﻩ ﺑﺮﺧﻰ &= #65227;ﻠﺎﺋﻢ ﻣﻮﺭﺩ ﺍﺗﻔﺎﻕ &= #65183;ﺎﻣﻌﻪ ﺑﮑﺎﺭ ﻣﻴﺒﺮﺩ. = <o:p></o:p> ﺷﺮﺡ ᥶= 7;ﺎﻝ ﺗﺮس ﺍﺯ ﻳﻚ ﺩﺭ&= #65255;ﺪﻩ ﺍﮔﺮ ﺗﺮس ﺻﻮﺭ&#= 65173; ﮔﺮﻓﺖ ﺧﻮﺩ ﻫﻨ&= #65198; ﺍﺳﺖ.ﺑﺸﺮﻁ ﺍﻳ&= #65256;ﮑﻪ ﻋﻮﺍﻃﻒ ﺭﺍﻭﻯ &= #64404;ﻮﻳﻨﺪﻩ ﺑﺸﻨﻮﻧﺪﻩﻃﻮ= 5197;ﻯ ﺑﺮﺳﺪ'ﮐﻪ ﺗﺼﻮ&= #65197; ﻭﺩﺭﻙ ﺁﻥ ﺩﺭﺷ&= #65256;ﻮﻧﺪﻩ ﺍﻳﺠﺎﺩ ﮔﺮﺩﺩ.&= #65255;ﻪ ﺍﻳﻨﮑﻪ ﺍﺯ ﻳﻚ = ﮔﻮﺷﻰ ﺑﺸﻨﻮﺩ ﻭ ﺍﺯ ﮔ= ﻮﺵ ﺩﻳﮕﺮ ﺑﻴﺮﻭﻥ &= #65169;ﺮﻭﺩ . ﻫﺮﺁﻧﭽﻪ ﺑﺘﻮ= ﺍﻧﺪ ﺣﻴﺎﺕ ﺑﺎﻃﻦ ﻣ&= #65166; ﺭﺍ ﺑﺪﻳﮕﺮﺍﻥ</= span> </spa= n>ﺑﺮﺳﺎﻧﺪ' ﺿA= 252;ﻦ ﻫﻨﺮ ﺍﺳﺖ ﭼﻪ ﻫ= ﻨﺮ ﻋﺎﻣﻴﺎﻧﻪ ﻭ ﭼ&= #65258; ﻫﻨﺮﺍﻭﻟﻴﺎﻯ &#= 65165;ﻟﻬﻰ.ﮐﻪ ﺻﺤﻨﻪ ﻫﺎﻯ ﻓﮑ&= #65198;ﻯ ﺍﺣﻮﺍﻝ ﻭ ﺍﺣﺴ&= #65166;ﺳﺎﺕ ﺟﺪﻳﺪﻯ ﺭﺍ ﺑﺪ&= #65267;ﮕﺮﺍﻥ ﻣﻨﺘﻘﻞ ﻳﺎ ﺍﻳ&= #65184;ﺎﺩ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﺭ&= #65239;ﺺ ﺳﻨّﺘﻰ ﺩﻳﻨﻰ &#= 65267;ﺎ ﻣﻠّﻰ ﻣﻠﻞ ﺿﻤ&#= 65254; ﻫﻨﺮ ﻫﺴﺘﻨﺪ.ﺯ&= #65267;ﺮﺍ ﻓﺎﺻﻠﻪ ﻭ ﺗﻔﺎ&= #65261;ﺕ ﻋﺎﻃﻔﻰ ﺩﺭ ﺗﻔ&= #64401;ّﺮ ﺭﺍ ﺑﻴﻦ ﺍﻓﺮﺍ&= #65193; ﮐﻢ ﻣﻴﮑﻨﺪ. ﺍﺗ= ﺤﺎﺩ ﺑﻬﺘﺮﻯ ﺍﻳﺠﺎ&#= 65193; ﻣﻴﻨﻤﺎﻳﺪ.ﻭﻟ&#= 65196;ﺍ ﺩﺭﻭﻳﺸﺎﻥ ﻗﺒ&#= 65246; ﺍﺯ ﻫﺮﻣﺒﺎﺩﻟ&#= 65258; ﻓﮑﺮﻯ ﺑﻴﻦ ﺧﻮ&= #65193;'ﺑﺎ ﺭﻗﺺ ﻭ ﺳﻤﺎﻉ ﻳ= ﮑﻨﻮﺍﺧﺘﻰ ﻗﺮﻳﺐ ﺑﻬﻢ ﭘﻴ&= #65194;ﺍ ﻣﻴﮑﻨﻨﺪ'ﮐﻪ ﺯ&= #65261;ﺩﺗﺮ ﻣﺒﺎﺩﻟﻪ ﺍﻓﮑ&#= 65166;ﺭ ﻭﻋﻘﺎﻳﺪ ﻭﻧﻈ&#= 65198;ﻳّﺎﺕ ﺩﺳﺖ ﺑﺪﻫﺪ. ﻣﺎ= ﻋﻤﻠﺎ ﻭﻗﺘﻰ ﺩﺭ ﻳﻚ ﺃ= ثرﻫﻨﺮﻯ'ﺗﻮﺻA= 268;ﻪ ﻭ ﺩﺭﻳﺎﻓﺖ ﺍﺣ&= #65204;ﺎس ﻣﻴﮑﻨﻴﻢ'ﺍﻳﻦ &= #65165;ﺣﺴﺎس ﺭﺍ ﺩﺍﺭﻳﻢ'ﮐﻪ = ﺑﺎﻫﻨﺮﻣﻨﺪ ﺁﻥ ﺍثرﻫﻨﺮﻯ'= 5165;ﺭﺗﺒﺎﻁ ﻏﻴﺮ ﻣﺴﺘﻘ= ;ﻴﻢ ﭘﻴﺪﺍ ﮐﺮﺩﻩﺍ&#= 65267;ﻢ.ﭘس ﺩﺭﻳﺎﻓﺖ ﻣﻘﺼ&#= 65262;ﺩ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﻭ ﻳﺎ ﻧﻮﻳﺴﻨﺪﮔ&#= 65166;ﻥ ﺁثاﺭ ﺍﺣﺴﺎﺳA= 264; ﻭﻋﺎﻃﻔﻰ ﭼﻮﻥ &= #65255;ﺎﻇﺮﺍﻥ ﺍﻣﻮﺭﺳﻤﺒﻮﻟ= 5268;ﻚ ﺩﺭﻫﻨﺮ ﻧﻤﺎﺋ&#= 65264;ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ' ﺩﺭ ﮐﺎﺭ= ﺧﻮﺩ ﺑﻬﺘﺮ ﺻﻮﺭﺕ ﻣ&= #65268;ﮕﻴﺮﺩ. ﻟﺬﺍ ﻫﺮﮐس ﮐﻪ &= #65169;ﺎ ﻳﻚ ﮐﺎﺭﻫﻨﺮﻯ &= #65197;ﻭﺑﺮﻭ ﺷﻮﺩ' ﮐﻪ ﺍﺣﺴﺎ= س ﺍﺗّﺤﺎﺩ ﻭ ﻫﻢ &= #65165;ﺣﺴﺎﺳﻰ ﺑﺎ ﻫﻨﺮﻣﻨﺪ ﺁ&= #65253; ﮐﻨﺪ' ﻋﻤﻠﺎ ﺑﺎ= ﻳﻚ ﮐﺎﺭ ﻫﻨﺮﻯ ﺭﻭ&= #65169;ﺮﻭ ﺷﺪﻩﺍﻳﻢ.ﮐﻪ ﺗ&= #65256;ﻬﺎ ﺑﺎ ﻳﻚ ﮐﺎﺭ ﺻﻨ= ﻌﺘﻰ ﺭﻭﺑﺮﻭ ﻧﻴﺴﺘ&#= 65250;. ﮐﻪ ﺑﺎﻳﺪ ﺩﻳﺪ = ﺗﻤﺎﻡ ﻋﻘﻞ ﻭ ﺍﺣﻮﺍﻝ = ﺗﻤﺎﺷﺎﺋﻰ ﭼﻴﺴﺖ.ﮐﻪ ﻣﺸﺘ&= #65198;ﻯ ﭼﻨﺎﻥ ﺃثرﻯ ﻫ= 5256;ﺮﻯ ﻣﻴﺒﺎﺷﺪ' ﮐﻪ ﺍ= ﺣﺴﺎس ﺑﺴﻴﺎﺭ ﺍﺯ ﺁﻥ = ﻧﺪﺍﺭﻧﺪ. ﮐﺎﺭ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺩﺭ ﻣﻴﺎﻥ ﻋﻘﺎ&= #65267;ﺪ ﻭﻧﻈﺮﻳّﺎﺕ ﻣ= 5176;ﺎﻓﻴﺰﻳﻚ ﺧﻮﺩ'ﻣﻴﺘﻮﺍﻧ&#= 65194; ﻣﺸﺘﺮﻯ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺍﺯ ﺷﻨﻮﻧﺪﮔﺎ&#= 65253; ﭘﻴﺪﺍ ﮐﻨﻨﺪ.ﮐ&= #65258; ﺑﻨﺴﺒﺖ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺑﺨﻮﺍﻫﻨﺪ'ﺧﻮ&#= 65193; ﻧﻴﺰ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰﮐﻨﻨﺪ. ﺑﻨﻈﺮ ﺗﻮﻟﺴﺘ&#= 65262;ﻯ ﺻﺪﻕ ﻭ ﺍﺭﺯﺵ ﻭ= ﻭﺍﻗﻌﻴّﺖ ﻫﻨﺮ'ﺑﺴﺘﻪ بد= 5197;ﺟﻪ ﺍﻧﺘﺸﺎﺭ ﻭ ﻗﺒ&= #65262;ﻝ ﺑﻴﺸﺘﺮﻯ ﺍﺯ ﺍ&= #65235;ﺮﺍﺩ ﺟﺎﻣﻌﻪ ﺍﺳﺖ.ﮔ&= #65198;ﭼﻪ ﻣﻀﻤﻮﻥ ﮐﺎﺭ ﻫ&= #65256;ﺮﻯ ﻭ ﺍﺭﺯﺵ ﻋﺎﻃﻔ&= #65264; ﻣﻮﺭﺩ ﺍﻧﺘﻘﺎ&#= 65245; ﻫﺮﭼﻪ ﺑﺎﺷﺪ. ﺑ= ﺎﻳﺪ ﮔﻔﺖ ﻳﻚ ﺩﺭﺟﻪ = ﻭ ﻧﺴﺒﺖ ﺍﻧﺘﺸﺎ&#= 65197; ﻳﻚ ﺗﻮﺟّﻪ ﺑﺎ&#= 65197;ﺯﺵ ﻫﻨﺮﻯ ﺑﻌﻮﺍﻣ&#= 65248;ﻰ ﻣﺮﺗﺒﻂ ﺍﺳﺖ.ﻣ&= #65166;ﻧﻨﺪ ﺍﺻﺎﻟﺖ ﻓﺮﺩﻯ &= #65259;ﻨﺮﻣﻨﺪ ﺩﺭ ﻋﻮﺍﻃﻔﻰ'ﮐ&= #65258; ﺗﻌﺒﻴﺮﻫﻨﺮﻯ' &= #65153;ﻥ کرﺩﻩ ﺍﺳﺖ. ﻭ ﻧ&= #65268;ﺰ ﺩﺭﺟﻪ ﻭﺿﻮﺡ ﻭ = ﺑﻴﺎﻥ ﺍﻳﻦ ﻋﻮﺍﻃﻒ.ﭼ&= #65262;ﻥ ﺁﻣﻮﺧﺘﻦ ﻫﻨﺮ&#= 65263; ﻏﻴﺮ ﺍﺯ ﺁﻣﻮﺯ&= #65205; ﺩﺍﺩﻥ ﺍﺳﺖ. ﺣﺘ= ﻰ ﺩﺭ ﺍﺣﻮﺍﻝ ﺍﻟ&= #65260;ﻰ ﺩﺭﻳﺎﻓﺖ ﺁﻥ ﻋ&= #65262;ﺍﻃﻒ ﻣﻠﮑﻮﺗﻰ'ﮐﻪ ﻣ&= #65198;ﺣﻠﻪ ﺍﺳﺖ.ﻭ ﻗﺪﺭﺕ ﺍ= ﻧﺘﻘﺎﻝ ﺁﻥ ﺍﻟﻬﺎﻣﺎﺕ &= #65247;ﺪﻧّﻰ ﺑﺪﻳﮕﺮﺍﻥ ﻭﻳ&#= 65166; ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ'&= #65259;ﻨﺮ ﺩﻳﮕﺮﻯ ﺍﺳﺖ.ﻋ&= #65166;ﻣﻞ ﺍﺧﻠﺎﻕ ﻭ ﻧﻴّ&#= 65174; ﻫﻨﺮﻣﻨﺪ'ﺑﺴﺘ&#= 65258; ﺑﺪﺭﺟﻪ ﺗﻌﺒﻴ&#= 65198; ﺍﻳﻦ ﻋﻮﺍﻃﻒ ﺍ&= #65203;ﺖ.ﮔﺎﻫﻰ ﺩﺭﺑﻴﺎﻥ ﺍﺣﺴ&#= 65166;س 'ﻧﻤﻴﺘﻮﺍﻥ ﺑﺤ&= #1615;ﺴﻦ ﻧﻴّﺖ ﮔﻮﻳﻨﺪ= 5257; ﺭﺳﻴﺪ. ﮐﻪ باﻟ&#= 65228;ﮑس ﮐﻪ ﻓﺮﻳﺐ ﺧﻮﺭ&= #65193;ﻥ ﺗﺒﻠﻴﻐﺎﺗﻰ ﺧ&#= 65262;ﺍﻫﺪ ﺑﻮﺩ. ﺗﻮﻟﺴﺘﻮ&= #65263; ﻣﺘﻮﺟّﻪ ﻣﻴﺸ= 5262;ﺩ'ﮐﻪ ﺗﺄثیر ﮐﺎﺭ ﻫA= 256;ﺮﻯ ﺩﺭ ﺍﻓﺮﺍﺩ ﻣﺨ&= #65176;ﻠﻒ ﺃثرﺍﺕ ﻣﺘﻔﺎA= 261;ﺕ ﺩﺍﺭﺩ.ﺑﺮﺧﻰ= ; ﮐﺎﺭﻯ ﺭﺍ ﭘﺮ ﺣﻤﺎﺳﻪ = ﻭ ﺑﺮﺧﻰ ﺩﺭ ﺁﻥ ﻋ= ﻨﺎﺻﺮ ﻭﺟﺪﺍﻧﻰ ﻭ ﻋﺎ&= #65219;ﻔﻰ ﻧﻤﻰ ﻳﺎﺑﻨﺪ.ﺗ&= #65166; ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﻭ ﻋﻘﻴﺪﻩﻫﺎ' ﻭ= ﺍﺻﻮﻝ ﻭ ﻣﺒﺎﺩﻯ ﻭﭘﺮ&= #65255;ﺴﻴﭗﻫﺎﻯ ﺷﺨﺺ ﺁﻧﻬﺎ ﭼﮕ&= #65262;ﻧﻪ ﺑﺎﺷﺪ. ﻭﺣﺘﻰ ﻭ= ﻗﺘﻰ ﺃثرﻯ ﺗﺤﺮﻳﻚ = 5227;ﻮﺍﻃﻒ ﮐﺮﺩ' ﻧﻤﻰﺩﺍﻧ&= #65268;ﻢ ﻫﻨﺮﻣﻨﺪ ﭼﮕﻮ&#= 65255;ﻪ ﺍﻳﻦ ﺍﺣﺴﺎﺳﺎ&#= 65173; ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺩ&= #65197;ﻙ ﻣﻴﮑﻨﺪ ﻭ ﺑﺮﺭ&= #65203;ﻰ ﺁثاﺭ ﻫﻨﺮﺧﻮA= 193; ﺭﺍ ﺩﺭ ﺩﻳﮕﺮﺍ&= #65253;'ﭼﮕﻮﻧﻪ ﺩﺭ ﺧﻮﺍﻫﺪ ﻳﺎ&= #65235;ﺖ. ﺗﺎ ﺑﺮﺭﺳﻰ ﺁث&#= 1575;ﺭ ﻫﻨﺮﻯ ﻳﻚ ﻫﻨﺮ = ﺑﺴﺘﮕﻰ ﺑﺘﺼﺎﺩﻑ ﻧﺪﺍ&#= 65207;ﺘﻪ ﺑﺎﺷﺪ.<o:p></o:p> ﺩﺭ ﺗﺠﺮ= ;ﺑﻪ ﻫﻨﺮﻯ ﺩﻳﺪﻩ ﺷ&= #65194;ﻩ'ﮐﻪ ﺗﻨﻬﺎ ﺗﻌﺒﻴﺮ&#= 65263; ﺍﺯ ﺍﻧﺘﻘﺎﻝ ﺩ&= #65197; ﻫﻨﺮﻣﻨﺪ ﻧﻴﺴ&#= 65174;.ﺑﻠﮑﻪ ﻭﺭﺯﻳﺪﮔﻰ ﺩﺭ &= #65175;ﺤﺮﻳﻚ' ﻫﻤﺎﻥ ﺍﻧﻔﻌﺎ&#= 65247;ﺎﺕ ﺩﺭﺩﻳﮕﺮﺍﻥ ﺍ&#= 65203;ﺖ. ﭘس ﺍﻳﻦ ﺍﻧﻔﻌ&#= 65166;ﻟﺎﺕ ﻭﺗﺒﺪﻳﻞ ﮐﻪ ﺑ&= #65166;ﻓﻌﺎﻝ ﻭ ﻣؤثّرﻫﺎ </spa= n>ﺷﺪﻩﺍﻧﺪ'ﻭʌ= 51;ﻮﺿﻮﻉ ﺍﻧﻔﻌﺎﻝ ﻭ ﺗﺤ&= #65198;ﻳﻚ ﺍﻧﻔﻌﺎﻝ ﺍﺣﻮ&#= 65165;ﻟﻰ'ﻭ ﻋﻘﺪﻩ ﻫﺎ ﺩﺭ ﺍ= ﻧﺴﺎﻧﻬﺎﻯ ﺩﻳﮕﺮ'ﮐﺎﺭ ﺭﻭ&= #65165;ﻥ ﮐﺎﻭﺍﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﮐﻪ ﻋﺮﻓﺎ ﻧﻴﺎ&= #65199; ﺑﺘﺤﺮﻳﻚ ﺍﻧﻔ&#= 65228;ﺎﻟﺎﺕ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ &= #65255;ﺪﺍﺭﻧﺪ ﺑﻠﮑﻪ ﺩﺭ ﻋﻤﻞ = ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ ﺗﺨﻠﻴﻪ &= #65261;ﺗﺤﻠﻴﻪ ﺗﻤﺎﻡ ﻣﺎﻫﻴّ= 5174; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65203;ﺎﻟﻚ ﺭﺍ'ﺍﺯ ﻃﺮﻳﻖ ﺗ= ﻤﺮﻳﻨﺎﺕ ﺗﻤﺮﮐﺰ ﻭ ﺣﻀﻮ&= #65197; ﺫﻫﻨﻰ ﺑﺼﻮﺭﺕ &= #65165;ﻟﻬﻰ </spa= n>ﭘﻴﺮ'ﻭﺗﻮﺳ¡= 7;ﻠﺎﺕ ﻋﺒﺎﺩﻯ ﻫﺮﭼﻪ &= #65169;ﻴﺸﺘﺮ'ﺗﻤﺎﻡ ﮔﺬﺷﺘﻪ ﭘﺮ ﻋﻘ&= #65194;ﻩ ﺭﺍ ﺗﺨﻠﻴﻪ می &#= 65256;ﻤﺎﻳﺪ. ﺣﺘﻰ ﺁﻥ ﻗﺴﻤﺘ&= #65260;ﺎﺋﻰ ﮐﻪ ﻇﺎﻫﺮﺍ ﻭ ﻋ= ﻘﺪﻩ ﻫﺎﻯ ﺧﻮﺩ ﺑﻮﺩ&= #65257; ﺍﺳﺖ. ﺯﻳﺮﺍ ﺻﻔ= ﺎﺕ ﺟﺪﻳﺪ ﺍﻟﻬﻰ'ﺑ&= #65184;ﺎﻯ ﺻﻔﺎﺕ ﺧﻮﺏ ﻭ ﺑ= ﺪ ﺑﺸﺮﻯ'ﺑﺎﻳﺪ ﺩ&= #65197; ﺳﺎﻟﻚ ﻗﺮﺍﺭ ﺩ&= #65165;ﺩ.ﺗﺎ ﻣﻨﺠﺮ ﺑﺸﺎﻳﺴ&#= 65176;ﮕﻰ ﺩﺭ ﺣﺪّ ﮐﻔﺎﻳ&#= 65174; ﺩﺭ ﺷﺮﻁ ﮐﺎﻓﻰ'= ﭘس ﺍﺯ ﺷﺮﻭﻁ ﻟﺎﺯ&= #65249; ﺩﺭﻧﻈﺮ ﺧﺪﺍﻭ&#= 65255;ﺪ ﻧﺸﻮﺩ. ﮐﻪ ﻣﻨﺠ= ﺮ ﺑﺎﻧﻘﻠﺎﺑﺎﺕ &#= 65251;ﺎﻫﻮﻯ ﺩﺭﮊﻧﺘﻴﻚ ﺭﻭ&#= 65187;ﻰ ﺳﺎﻟﻚ'ﺑﻮﺳﻴﻠ&#= 65258; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺼﻮﺭﺕ ﺷﻬﻮﺩ ﻫﺎﻯ ﻫﻔ&= #65176;ﮕﺎﻧﻪ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭ ﺩ= ﻳﮕﺮ ﺍﺣﻮﺍﻟﻰ ﻓﮑﺮ&#= 65263; ﻭ ﺭؤﻳﺎﺋﻰ ﺳﺎ&#= 65247;ﮑﺎﻥ ﻣﻴﺸﻮﺩ.ﭘس ﺍﻳ&#= 65184;ﺎﺩ ﺍﻓﻌﺎﻝ ﺟﺪﻳﺪ &= #65193;ﺭ ﺳﺎﻟﻚ ﻣﻴﺸﻮﺩ.&= #65261;ﻧﻪ ﺗﻘﻮﻳﺖ ﺍﻧﻔﻌ&#= 65166;ﻟﺎﺕ ﻋﺎﺩﺍﺕ ﻭ ﺻﻔﺎ&= #65173; ﻭﺳﺎﻳﺒﺮﻧﻴﺘ= 5268;ﮑﻬﺎﻯ ﻗﺒﻠﻰ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ'ﺳﺎﻟﻚ ﮐﺎﺭﻯ ﮐﻪ ﻫﺮ<s= pan dir=3DLTR> </spa= n>ﻣﻌﻠّﻢ ﻣﻴᤨ= 1;ﻨﺪ'ﻭﻇﺎﻫﺮﺍ ﺧﻮﺏ'ﻭ ﺣﺘﻰ ﻫﺮ= ﺁﺧﻮﻧﺪﻯ ﻗﺸﺮﻯ ﻣﺬﻫﺒﻰ &= #65251;ﻴﮑﻨﺪ'ﮐﻪ ﺣﺘﻰ ﺩﺭ ﻇﺎﻫﺮ = ﻧﻴﺰ ﺑﺪ ﻭﺷﺮﻙ ﻣﻴﺒ&= #65166;ﺷﺪ' ﮐﺎﻓﻰ ﻧﻴﺴﺖ.ﮐ&= #65258; ﻫﻨﺮﻣﻨﺪ ﺧﻮﺩ &= #65203;ﺮﺷﺎﺭ ﺍﺯ ﻋﺎﻃﻔﻪ ﻣﻴ&= #65170;ﺎﺷﺪ.ﺯﻳﺮﺍ ﻫﻨﺮ ﺗﻨﻬﺎ ﻋﺎ&= #65219;ﻔﻪ ﻭ ﺍﻧﻔﻌﺎﻝ ﻧﻴ&= #65204;ﺖ'ﺑﻠﮑﻪ ﻣﻬﺎﺭﺕ ﺻﻨﻌﺘ&#= 65264; ﻭ ﻓﻌﺎﻟﻴﺖ ﻫﻢ = ﻫﺴﺖ.ﻭﻟﻰ ﺍﻟﺒﺘﻪ ﺩﺭ ﺳﻄ&= #65186; ﻋﻘﻞ ﻭ ﻫﺪﻑ ﻫﻨ= ﺮﻣﻨﺪ'ﮐﻪ ﻫﻤﻴﻦ ﮐﺎﺭ &#= 65197;ﺍ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65268;ﺎﮔﺮ ﺗﺎﺑﻠﻮﺳﺎﺯ ﺑ&#= 65166;ﺷﻨﺪﻣﻴﮑﻨﻨʋ= 94;.ﮔﻮﺋﻰ ﺑﺎ ﺍﻓﺴﺎﻧﻪ ﺳ&= #65198;ﺍﺋﻰ ﺗﺤﺮﻳﻚ ﻭ ﻫﺮ ﮐ= ﺎﺭ ﺩﻳﮕﺮﻯ ﺭﺍ ﻫﻨ&= #65198;ﻣﻨﺪﺍﻧﻪ ﺍﺭﺍﺋﻪ ﻣﻴﺪﻫ&#= 65256;ﺪ ﮐﻪ ﺑﺎﻋث ﺍﻧﻔ&#= 65228;ﺎﻝ ﻭﺗﺤﺮﻳﻚ ﻣثب= 78; ﺍﻧﻔﻌﺎﻟﺎﺕ ﺷﻨﻮﻧﺪﮔﺎﻥ ﻭ &= #65255;ﺎﻇﺮﺍﻥ ﻣﻴﺸﻮﻧﺪ.ﮔﺮﭼ&#= 65258; ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65255;ﻴﺰ ﻓﻌﻠﺎ ﻧﭙﺮﺩﺍ&#= 65199;ﻧﺪ.ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﻧﺼ&= #65268;ﺤﺖ ﻭ ﺳﺎﺑﻘﻪ ﺫﻫﻨ&= #65264; ﺩﺍﺩﻥ ﺩﻳﮕﺮﺍ&#= 65253; ﺍﺳﺖ.ﻭ ﻫﻤﭽﻨﺎ&= #65253;(ﻧُﺼﺢ ﺑﻨﻰ ﺍﺳﺮﺍﺋﻴ&#= 65246;) ﻳﻌﻨﻰ ﻫﺪﺍﻳﺖ &= #65203;ﻠﻮﮐﻰ ﺑﻤﺴﺘﻌﺪﺍﻥ ﺍ&#= 65203;ﺮاء ﻭﻣﻌﺮﺍﺝ ﺭﻓﺘ&#= 65254; ﻋﻘﻠﻰ ﻭ ﺭﻭﺍﻧ&= #65264;ﻭ ﺭﻭﺣﻰ'ﮐﻪ ﻫﺮﻳ&= #65242; ﺑﻌﺮﺵ ﺑﺮﺗﺮﻳ&#= 65254; ﺷﻬﻮﺩ ﺧﻮﺩ ﻣﻴ&= #65198;ﺳﻨﺪ.ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﻣﺴﻴ&#= 65188;ﻰ ﺗﺎ ﻋﺮﺵ ﺭﻭﺡ ا&= #1604;قُدُس ﻭ ﮐﺎﻣﻠﺎﻥ ﻣﺤ&= #65252;ﺪﻯ ﺗﺎ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253;' ﻭﮐﺎﻣﻠﺎﻥ ﻣﻬ&#= 65194;ﻭﻯ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯﺁﻳﻨﺪﻩ' ﺍﺯ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﺑﺒﻌﺪ'ﺑﻨﻮﺭ ﺭ&= #65187;ﻤﺎﻥﻮﻋﺮﺵﺭA= 167;ّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﻤﻴﺮﺳﺪ.ﮐﻪﺣﺘ&#= 65264; ﻧﺎﻣﻰ ﺍﺯ ﺍﻭ ﻧ= ﻤﻰ ﺩﺍﻧﻴﻢ.ﮐﻪ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ ﺧﻮﺍﻫ&#= 65194; ﮔﻔﺖ. ﻫﻤﺎﻥ ﻃﻮ= ﺭ ﮐﻪ ﻣﺤﻤﺪ ﺑﺎﺭ = ﺍﻭﻝ ﻧﺎﻡ ﺭﺣﻤﺎﻥ ﺭ&= #65165; ﮔﻔﺖ.ﻭﻣﺴﻴﺢ ﻧ&= #65166;ﻡ ﺭﻭﺡ القُدُس = ﺟﺒﺮﺋﻴﻞ ﺭﺍ ﺍﻋﻠﺎﻡ ﮐﺮ&= #65193;. ﻭﺯﺭﺩﺷﺖ ﻧﺎﻡ &= #65165;ﻳﻠﻴﺎ ﻭ ﺍﻳﻠﻰ ﺭﺍ ﮔﻔ= ﺖ.ﮐﻪ ﻫﻤﺎﻥ ﻋﻠﻰّ ﺩ&#= 65197; ﻃﺮﻳﻘﺖ ʌ= 03;ﻠﻮﮐﻰ ﻣﺤﻤﺪﻯ'ﻭﻧﻪ ﻋ&= #65248;ﻰّ ﭘس ﺍﺯ ﻭﻓﺎﺕ.ﺩ&= #65197; ﺣﺎﻟﻴﮑﻪ ﺍﻳﻦ &= #65255;ﺎﻡ ﺍﻟﻬﻰ ﻋﻠﻰّ ﺑ&#= 65262;ﺩ'ﻭﻧﺎﻡ ﺍﺻﻠﻰ ﺍﻭ ﺑﻘﻮ&= #65245; ﺧﻮﺩﺵ' ﻣﺎﺩﺭﺵ = ﺍﻭﺭﺍ ﺣﻴﺪﺭﻩ ﺻﺪﺍ ﻣ&= #65268;ﺰﺩ.ﮐﻪ ﻫﺮﮐﺎﻣﻞ ﺍﻟﻬ&#= 65264; ﻧﺎﻣﻰ ﺍﻟﻬﻰ ﺟ&= #65194;ﻳﺪﻯ ﺩﺍﺭﺩ.ﺯﻳﺮﺍ ﺍ&= #65199; ﭘﺮﺩﻩ ﻣﺮﮒ ﻗﺒ&= #65246; ﺍﺯ ﻣﺮﮒ ﮔﺬﺷﺘ&= #65258; ﺍﺳﺖ.<o:p></o:p> ﺭﻭﺩﺍﻥ= ﻓﺮﺍﻧﺴﻮﻯ ﻣﻴﮕﻮﻳﺪ' ﻫﻨﺮ = ﻋﺎﻃﻔﻪ ﺍﺳﺖ'ﻭﻟﻰ ﺑﺪﻭ&= #65253; ﻋﻠﻢ ﻭ ﺁﮔﺎﻫﻰ<= /span> </spa= n>ﺍﺯ ﺍﻣﻮﺭ ﻓA= 268;ﺰﻳﮑﻰ'ﭼﻮﻥ ﺟﺴﻢ ﻭ ﺭﻧﮓ ﻭ ﻣ= ;ﻬﺎﺭﺗﻬﺎﻯ ﺩﺳﺘﻰ. ﭘس ﺍﻳﻨ&= #64405;ﻮﻧﻪ ﻋﻮﺍﻃﻒ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺭﺍ ﺩﺳﺖ ﺑﺴﺘﻪ = ﻭﻣﺘﻬﻢ ﻣﻴﻨﻤﺎﻳﺪ' ﮐﻪ = ﭘﺴﻨﺪﻳﺪﻩ.ﺑﺪ&#= 65261;ﻥ ﺍﻳﻦ ﻣﺸﺨّﺼﺎ= 5173; ﻣﺎﺩﻯ ﻣﺴﻤﻮﻋ&#= 65166;ﺕ ﻭﻣﺸﻬﻮﺩﺍﺕ ﺧ&#= 65262;ﺩ' ﻧﻤﻴﺘﻮﺍﻧﺪ ﺗ&#= 65212;ﻮﺭﻯ ﺩﺭ ﺫﻫﻦ ﺍﺯ ﮔﻔ= ﺘﻪ ﻫﺎ ﮐﻨﺪ. ﭘس ﻧﻔ= ﻬﻤﻴﺪﻩ'ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﺨﻮﺍ&= #65259;ﺪ ﺑﻌﻤﻖ ﺷﻬﻮﺩ ﻭ = ﺍﺣﺴﺎس ﻣﺴؤﻟﻴّﺖ ﺍﻧA= 184;ﺎﻡ ﻓﻬﻤﻴﺪﻩ ﻫﺎ ﺑ&= #65256;ﻤﺎﻳﺪ. ﻟﺬﺍ ﺍﻳﻦ ﮔﻔﺘ&= #65258; ﻗﺪﻣﺎ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ'ﮐﻪ ﺑﻴﺎﻥ ﻫﻨﺮﻯ ﺍ&= #65199; ﻋﻮﺍﻃﻒ'ﻭﻟﻰ ﻫ&= #65252;ﺮﺍﻩ ﻣﺸﺨّﺼﺎﺕ ﻣﺎ= 5193;ﻯ'ﭼﻮﻥ ﺭﻧﮓ ﺩﺭ ﺗﺎﺑﻠ&= #65262; ﻭ ﻳﺎ ﻧﺴﺒﺘﻬﺎ&= #65263; ﺩﻳﮕﺮ'ﺩﺭ ﺣﺠﻢ = ﻭ ﺩﻳﮕﺮ ﻫﻨﺮﻫﺎ &= #65153;ﻧﮕﺎﻩ ﮐﺎﺭ ﻫﻨﺮﻣﻨﺪ &= #65251;ﻬﺎﺭﺕ ﺗﮑﻨﻴﮑﻰ ﻭ ﺻﻨ&= #65228;ﺘﻰ ﻣﻴﺒﺎﺷﺪ. ﻋﻮﺍ&= #65251;ﻞ ﻣؤثّر ﻭﺩﺭﻙ ʌ= 59;ﻨﺮ ﻫﻨﺮﻣﻨﺪﺍﻥ' ﻭ = ﻧﻴﺮﻭﻯ ﻋﺎﻃﻔﻪ ﺧﻮﺩ ﻫ&= #65256;ﺮﻣﻨﺪ'ﮐﻪ ﮐﺎﻣﻠﺎ ﺑﺴﺘﮕ&#= 65264; ﺑﭙﺎﮐﻰ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﻭ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻏ= ;ﺮﺿﻬﺎ ﻭﻧﻴّﺖ ﺍﻭ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﺩﻳﮕﺮ ﻋﺎﻣﻞ ﻗ&= #65194;ﺭﺕ ﺑﻴﺎﻥ ﻭ ﻫﻨﺮ ﮐ= ﻠﺎﻣﻰ ﻫﻨﺮﻣﻨﺪ'ﻳﺎ ﺗ&= #65198;ﺳﻴﻤﻰ ﻭ ﺑﻴﺎﻧﻰ ﻫﻨﺮ&= #65251;ﻨﺪ ﺍﺳﺖ. ﻣﺎﻧﻨﺪ ﮐ= ﺎﺭ ﻧُﺖ ﻧﻮﻳﺴﻰ ﻣ&#= 65262;ﺳﻴﻘﻰ ﺩﺍﺩﻥ'ﻳﺎ ﺷﻌﺮ = ﮔﻮﺋﻰ ﺷﺎﻋﺮ'ﻳﺎ ﺟﻨﺒ&= #65258; ﻫﺎﻯ ﻣﺘﻌﺪﺩ ﻗ&= #65166;ﺑﻞ ﺗﻮﺟّﻪ'ﺩﺭ ﻳﻚ &= #65175;ﺎﺑﻠﻮﻯ ﻧﻘّﺎﺷﻰ. ﮐﻪ ﻫ&= #65198;ﭼﻪ ﮐﻮﺩﮐﺎﻧﻪ ﺗﺮ &= #65261; ﺟﺎﻫﻠﺎﻧﻪ ﺗﺮ &= #65169;ﺎﺷﺪ' ﻫﻤﺎﻥ ﺗﺎﺑﻠﻮ&#= 65259;ﺎﻯ ﮐﻮﺑﻴﺴﻢ ﻭ ﺷﻠ&= #65262;ﻍ ﻭ ﺑﺪﻭﻥ ﺳﻮﮊﻩ = ﺭﺍ ﻣﻴﺴﺎﺯﻧﺪ.ﮐﻪ &= #65191;ﻮﺩ ﺗﻤﺎﺷﺎﭼﻰ ﻳﺎ &= #65207;ﻨﻮﻧﺪﻩ ﻗﻄﻌﻪ ﻭ ﺃثر ﻫ&#= 65256;ﺮﻯ'ﺩﺭ ﺫﻫﻦ ﺧﻮﺩﺵ ﺑﺎ&= #65267;ﺪ ﺳﻮﮊﻩﺍﻯ ﭘﻴﺪ&#= 65165; ﮐﻨﺪ' ﮐﻪ ﺍﻭﺭﺍ= ﻭﺍﮔﺬﺍﺭ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﺧﻮﺩ ﮐﺮﺩﻩ ﺍﺳ&= #65174;.ﮐﻪ ﺟﻨﺒﻪ ﺗﺤﺮﻳﻚ &= #65227;ﻮﺍﻃﻒ ﺩﺍﺭﺩ.ﻭﻟﻰ ﺟﻨ&= #65170;ﻪ ﺗﻌﻠﻴﻤﻰ ﻭﻫﺪ&#= 65165;ﻳﺖ ﻧﺪﺍﺭﺩ.عاﻣﻞ = 5193;ﻳﮕﺮ ﺩﺭﺟﻪ ﺳﺎﻳﺒﺮ&#= 65255;ﻴﺘﻴﻚ ﺷﺪﻥ ﺍﻳﻦ ﻫﻨﺮ = ﺑﻴﺎﻧﻰ ﺍﺳﺖ. ﮐﻪ ﺩﺭ ﺁﻏ= ;ﺎﺯ ﺁثاﺭﻯ ﮐﻮﺩﮐA= 166;ﻧﻪ ﻭ ﺑﺘﺪﺭﻳﺞ ﭘﺮ = ﻣﺤﺘﻮﺍ ﻣﻴﺸﻮﺩ.ﻭ ﻳﺎ ﺯ= ﻣﺎﻥ ﺗﻮﻟﻴﺪ ﺃثرﻫA= 256;ﺮﻯ ﻃﻮﻟﺎﻧﻰ' ﭼﻮﻥ = ﺩﺭ ﺳﺎﺑﻖ ﻣﺸﻬﻮﺩ &= #65169;ﺎﺷﺪ. ﻭﻣﻬﺎﺭﺕ ﺻﻨﻌ&#= 65176;ﻰ ﻭ ﺗﮑﻨﻴﮑﻰ ﺧﻮ&= #65193;ﺭﺍ ﻣﻠﮑﻪ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ'ﮐﻪ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﻣﻴﮕﻮﺋﻴﻢ.ﻋﺎ&#= 65251;ﻞ ﺩﻳﮕﺮ ﻫﺪﻑ ﻭ ﻧ= ﻴّﺖ ﻫﻨﺮﻣﻨﺪ'ﮐﻪ ﭼ&= #65258; ﺗﻌﺎﻟﻰ ﺑﻨﺎﻇ&#= 65198; ﻭﺷﻨﻮﻧﺪﻩ ﺧﻮ&#= 65193; ﻣﻴﺨﻮﺍﻫﺪ ﺑﺪ&#= 65259;ﺪ.ﻭ ﭼﻪ ﺻﺪﺍﻗﺘﻰ ﻭ = ﺍﻣﺎﻧﺘﻰ ﺩﺭ ﮐﺎﺭ ﺧﻮﺩ ﺩ= ﺍﺭﺩ . ﻋﺎﻣﻞ ﻣﻬﻢ ﺩﻳ= ;ﮕﺮﻯ'ﮐﺎﺭﺑﺮﺩ ﺗﺪﺭّﺝ ﻭﭼﻨﺪ &#= 65251;ﺮﺣﻠﻪﺍﻯ ﮐﺮﺩﻥ'ﺍﻧﺘﻘﺎ&#= 65245; ﻫﻨﺮﻯ ﺧﻮﺩ ﺑﺪ&= #65267;ﮕﺮﺍﻥ ﻣﻴﺒﺎﺷﺪ. ﺑﺨﺼ&= #65262;ﺹ ﺩﺭ ﻫﻨﺮ ﻫﺪﺍﻳ&= #65174; ﺩﻳﮕﺮﺍﻥ'ﭼﻮﻥ &= #65259;ﻨﺮ ﻣﻌﻠّﻢ ﻇﺮﻑ ﻳ&#= 64401;ﺴﺎﻝ ﺗﻌﻠﻴﻤﻰ ﺧﻮﺩ'&= #64400;ﻪ ﺑﺘﺪﺭﻳﺞ ﺩﺭﻙ &= #65193;ﻳﮕﺮﺍﻥ ﺭﺍ ﺑﺎﻟﺎ ﻣﻴﺒ&= #65198;ﺩ'ﮐﻪ ﻗﺪﺭﺕ ﺗﺼﻮﺭ ﺁ&= #65255;ﺎﻥ ﺭﺍ ﺑﺎﻟﺎ ﺑﺒﺮ&= #65193;.ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;' ﺭﺍﻩ ﻣﺨﺼﻮﺹ ﺧ&= #65262;ﺩ ﺭﺍ ﺩﺭ ﻫﺪﺍﻳﺖ = ﺳﺎﻟﮑﺎﻥ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻫﻤ&= #65166;ﻥ ﺗﺨﻠﻴﻪ ﺫﻫﻦ ﻭ = ﺭﻭﺍﻥ'ﺑﺠﺎﻯ ﭘﺮ ﮐﺮﺩﻥ ﺭﻭﺍ&= #65253; ﻋﻘﺪﻩ ﺩﺍﺭ ﻭ ﺁ= ﻟﻮﺩﻩ ﻣﻴﺒﺎﺷﺪ. ﭘس ﻫ&= #65256;ﺮ ﻭﺍﻗﻌﻰ ﺭﺍ ﻧﺰ&= #65193; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻣﻴﺪﺍﻧﻴﻢ ﮐﻪ &= #65251;ﻘﺎﻡ ﺭﻭﺣﻰ ﺳﺎﻟﮑﺎ&#= 65253; ﺧﻮﺩ ﺭﺍ ﺑﻤﺎﻫ&= #65268;ّﺖ ﺍﻟﻬﻰ ﻭﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻣﻴﺒﺮﻧ&#= 65194;.ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263; </spa= n>ﻏﻴﺮ ﺍﻟﻬﻰ A= 255;ﻤﻰ ﮐﻨﺪ.ﮔﺮﭼﻪ ﻟﺤ&= #65224;ﺎﺗﻰ ﺷﺎﺩﻯ ﻭ ﺗﻌﺠّ&#= 65168; ﺩﺭ ﺷﻨﻮﻧﺪﻩ ﻳ&= #65166; ﺧﻮﺍﻧﻨﺪﻩ ﻭﻳ&#= 65166; ﻧﺎﻇﺮ ﺃثر ﺧﻮ= 5193; ﺑﻨﻤﺎﻳﺪ.ﮐﻪ ﻳ&= #65166; ﺍﺗﻠﺎﻑ ﻋﻤﺮ ﺍ&= #65203;ﺖ'ﻭ ﻳﺎ ﻣﺰﻳﺪ ﺷﺮﻙ = ﺍﻟﻬﻰ ﻭﺩﻳﻨﻰ'ﻭﻣﺰﻳ&#= 65194; ﻓﺴﺎﺩ ﺭﻭﺍﻧﻰ &= #65261; ﺍﺧﻠﺎﻗﻰ. ﻣﺎﻧ&= #65256;ﺪ ﺗﺎﺑﻠﻮﻯ ﺑﺴﻴ&#= 65166;ﺭ ﻫﻨﺮﻣﻨﺪﺍﻧﻪ &#= 65199;ﻥ ﻋﺮﻳﺎﻥ'ﮐﻪ ﺑﺎ&= #65227;ث ﺗﺤﺮﻳﻚ ﺷﻬﻮﺍ&#= 65255;ﻰ ﻧﺎﻇﺮ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﺧﻮﺩ ﺑﺤﻴﻮﺍﻧ&#= 65268;ّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65193;ﻥ ﺑﻴﺸﺘﺮ ﺗﻤﺎﺷ&#= 65166;ﮔﺮ ﺍﺳﺖ. ﻫﻨﺮﻣﻨﺪ = ﺩﺭ ﺑﻴﺎﻥ ﻭ ﺍﺭﺍﺋ&= #65258; ﻫﻨﺮﺑﺨﺼﻮﺹ ﺩ&#= 65197; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﭘﺎﮐﺴﺎﺯﺍﻥ ﺗﺎﺯﻩ ﮐﺎﺭ ﺧﻮ&= #65193; ﺭﺍ ﺍﺑﺘﺪﺍ ﺩﺭ = ﭼﻨﺪ ﻣﺮﺣﻠﻪ ﻣﻮﺍﻓ&#= 65238; ﻧﻮﻉ ﻭ ﻋﻘﻴﺪﻩ = ﻭ ﺳﻠﻴﻘﻪ ﺳﺎﻟﻚ &= #65261; ﺷﻨﻮﻧﺪﻩ ﻭﺧﻮ&#= 65165;ﻧﻨﺪﻩ ﺧﻮﺩ ﭘﻴﺶ ﻣﻴﺮ&= #65261;ﺩ.ﻭ ﺑﺘﺪﺭﻳﺞ ﻫﺪﻓ&#= 65260;ﺎﻯ ﻣﻮﺭﺩ ﻧﻈﺮ ﺧﻮ&= #65193;ﺭﺍ ﺩﺭﮐﻠﺎم ﺨﻮﻳ= 5206; ﺗﻠﻔﻴﻖ ﻣﻴﮑﻨ&#= 65194;.ﮐﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺗ&#= 65170;ﻠﻴﻐﺎﺕ ﺣﺰﺑﻰ ﻳﺎ ﻣﺒﻠ&= #65232;ﺎﻥ ﺳﻴﺎﺳﻰ ﻭ ﻳﺎ ﺁ= ﺧﻮﻧﺪﻫﺎﻯ ﻣﺬﻫﺒﻰ ﻣﻴﮑﻨ&#= 65194; ﮐﻪ ﻋﻤﻠﺎ ﺷﻨﻮ&= #65255;ﺪﮔﺎﻥ ﺧﻮﺩﺭﺍ ﺩﺭﻫﻤ&#= 65166;ﻥ ﻓﺴﺎﺩ ﻭ ﺟﻬﻞ ﻭ= ﻧﺎﺩﺍﻧﻰ ﺧﻮﺩﺷﺎﻥ ﺑﺎﻗ&#= 65264; ﻣﻴﮕﺬﺍﺭﻧﺪ.<o:p></o:p= > ﻧﻤﻴﺪﺍ= ﻧﻴﻢ ﭼﺮﺍ ﺗﻮﻟﺴﺘﻮ&#= 65263; ﻭ ﺩﻳﮕﺮﺍﻥ'ﺍﺻ&= #65198;ﺍﺭ ﺩﺍﺭﻧﺪ ﺑﻴﻦ ﻫ&= #65256;ﺮ ﻭ ﻋﺎﻃﻔﻪ ﺭﺍﺑ&= #65220;ﻪﺍﻯ ﻗﺎﺋﻞ ﺑﺎﺷﻨﺪ.&= #65193;ﺭ ﺣﺎﻟﻴﮑﻪ ﻫﻨﺮ &= #65195;ﺍﺗﺎ ﺯﺑﺎﻥ ﻋﺎﻃﻔﻪ &= #65261;ﺟﺪﺍﻧﻰ'ﻭ ﺫﺍﺕ ﺷﺨﺺ ﻭﻣﺰ&= #65165;ﺝ ﻣﺎﻫﻮﻯ ﺷﺨﺺ ﻫ&= #65256;ﺮﻣﻨﺪ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑ= ﺮﺣﺴﺐ ﻣﺰﺍﺝ ﺩﻧﻴﺎﻯ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺧﻮﺩ' ﻭﻣﻘﺎﻡ ﺗ= ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﻳﺶ'ﺻ&= #65188;ﻨﻪ ﻫﺎﻯ ﺍﻧﻔﻌﺎﻝ &= #65193;ﺍﺭﺩ ﮐﻪ ﻫﻨﺮﻣﻨﺪﺍ&#= 65255;ﻪ ﺍﻧﻔﻌﺎﻝ ﺧﻮﺩ&#= 65197;ﺍ ﺑﻴﺎﻥ ﻣﻴﮑﻨﺪ. = ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ' ﻫﻨﺮ ﺭﻭﺵ= ﺧﺎﺹ ﻧﻘﻞ ﺗﺠﺮﺑﻪ ﺷ&= #65192;ﺺ'ﻭ ﺗﺠﺮﺑﻪ ﮔﺮﻭﻫ&#= 65264; ﻭﺍﺟﺘﻤﺎﻋﻰ ﺑ&#= 65194;ﻳﮕﺮﺍﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍ= ﺣﺰﺍﺏ ﺩﺭ ﺗﺠﺎﺭﺏ ﺟﻤ&= #65228;ﻰ'ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﺯ ﺗﺠﺎﺭﺏ ﺷﺨ&= #65212;ﻰ ﺧﻮﺩ ﻭ ﮔﺬﺷﺘﮕ&= #65166;ﻥ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 64401;ﻨﺪ ﻭ ﻧﻪ ﺗﺠﺎﺭﺏ ﮐ= ﻨﻮﻧﻰ ﺍﻧﺴﺎﻧﻬﺎ'ﺣﺘ&#= 65264; ﺍﮔﺮ ﻣﻮﻗﺘﺎ ﻳ&= #65166;ﺩﻯ ﻫﻢ ﺍﺯ ﺗﺠﺮﺑﻪ = ﻋﻠﻤﻰ ﻭ ﻋﻤﻠﻰ ﺩﻳﮕﺮ&= #65165;ﻥ ﺑﻨﻤﺎﻳﺪ.ﺗﺎ ﺳ&= #65166;ﻟﻚ ﻓﻬﻢ ﻣﺮﺣﻠﻪﺍ&#= 65263; ﺑﻨﻤﺎﻳﺪ. ﻣﺎﺩ&= #65197;ﺍﻥﺪﺭ ﺍﻧﺘﻘﺎﻝ ﻋﻮﺍ&#= 65219;ﻒ ﻭ ﺍﺩﺭﺍﮐﺎﺕ ﻭ = ﺗﻤﺎﻳﻠﺎﺕ'ﻭ ﺍﺻﻮﻝ ﻓﮑﺮﻯ ﻭ = ﻣﻘﺎﻡ ﺭﻭﺍﻧﻰ ﻭ ﺗﮑﺎ&= #65251;ﻠﻰ ﺧﻮﺩﺭ ﺍ ﺑﻔﺮﺯ&= #65255;ﺪ ﻣﻨﺘﻘﻞ ﻣﻴﮑﻨ&#= 65194;.ﮐﻪ ﺯﻣﻴﻨﻪ ﻣثبت®= 0; ﺑﺮﺍﻯ ﻃﻔﻞ ﺩﺭﺑﺰﺭﮔ&#= 65204;ﺎﻟﻰ'ﺑﺘﻮﺍﻧA= 194; ﺁﻧﺮﺍ ﺗﺼﺤﻴﺢ &= #65261; ﺳﭙس ﺗﻐﻴﻴﺮ ﺍ&#= 65203;ﺎﺳﻰ ﺍﺻﻮﻝ ﺍﻋﺘﻘﺎ&#= 65193;ﻯ ﺑﻨﻤﺎﻳﺪ.ﺑﺨﺼ&#= 65262;ﺹ ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ &= #65165;ﺯ ﻭﻟﻰ ﺍﻟﻬﻰ ﺧﻮ&= #65193;'ﺩﺭس ﻭﻣﻨﻄﻖ ﺟﺪﻳﺪ&#= 65263; ﺑﮕﻴﺮﺩ.ﮐﻪ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺭﻭﻯ ﻫﻤ&= #65166;ﻥ ﺍﻧﺤﺮﺍﻓﺎﺕ ﻣ&#= 65166;ﺩﺭﻯ ﺻﺤﺒﺖ ﻣﻴﮑﻨﺪ'&= #65261; ﺣﺘﻰ ﺍﻧﺤﺮﺍﻓ&#= 65166;ﺕ ﺗﻌﻠﻴﻤﺎﺕ ﺭﺍ &= #65259;ﻨﺮﻣﻨﺪﺍﻧﻪ</sp= an>' ﺭ ﺫﻫﻦ A= 203;ﺎﻟﻚ ﺗﻐﻴﻴﺮ ﻣﻴﺪﻫ&#= 65194;. ﻭﻟﻰ ﻏﻴﺮ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﺑﺮﺣﺴﺐ &= #65259;ﺪﻓﻬﺎ ﻭ ﻣﻨﺎﻓﻊ ﺧﻮﺩ = ﻋﻤﻞ ﻣﻴﮑﻨﺪ ﮐﻪ ﺟﻨ&= #65170;ﻪ ﺍﻧﺤﺮﺍﻑ ﻭ ﺳﻮ&= #1652; ﻧﻴّﺖ ﺁﻧﻬﺎ ﺩ&#= 65197; ﻫﺮ ﺣﺎﻝ ﻣﻄﺮﺡ = ﺍﺳﺖ. ﺣﺘﻰ ﺍﮔﺮ ﺑﺼﻮ&= #65197;ﺕ ﻓﻠﺴﻔﻪ ﻭ ﺗﺠﺎ&= #65197;ﺏ ﻋﻠﻤﻰ ﺍﺭﺍﺋﻪ &= #65169;ﺪﻫﻨﺪ.ﮐﻪ ﻋﻤﻠﺎ ﻋﻤﺮ ﻓﻌ&= #65248;ﻰ ﺧﻮﺩﺭﺍ ﺗﻠﻒ ﻣ&= #65268;ﮑﻨﺪ. ﻭ ﺍﻣﮑﺎﻥ ﺍﺻﻠ&= #65166;ﺡ ﻓﮑﺮﻯ ﺁﻳﻨﺪﻩ &= #65203;ﺮﮔﺮﺩﺍﻥ ﻭ ﺳﺨﺖ'ﻭ ﺣﺘ᥾= 4; ﻏﻴﺮﻣﻤﮑﻦ می گرﺩﺩ.ﻣﻴﺮʋ= 65;ث ﻓﺮﻫﻨﮕﻰ ﻫﺮ ﻣ&= #65248;ّﺖ'ﺩﺭ ﻣﺎﺩﺭﺍﻥ ﻭ ﺳﭙ&= #1587; ﻣﻌﻠﻤﺎﻥ ﻣﺪﺍ&#= 65197;س 'ﻭﺩﻳﮕﺮ ﺍﻓﺮﺍ&= #65193; ﺟﺎﻣﻌﻪ' ﺑﺸﺨﺺ = ﻣﻨﺘﻘﻞ ﻣﻴﺸﻮﺩ.ﮐﻪ ﻣﻴ&= #65198;ﺍث ﻓﺮﻫﻨﮕﻰ ﺍﮔﺮ &= #65203;ﻠﻮﮐﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﺩ&= #65197;ﺳﺖ ﺍﺳﺖ.ﻭ ﺍﮔﺮ ﻋﻠ= ﻤﻰ ﻭ ﻫﻨﺮﻫﺎﻯ ﺻﻨ&= #65228;ﺘﻰ ﺑﺎﺷﺪ'ﺳﻮﺩﻭﺍ&#= 65197;ﺯﺵ ﺁﻧﻬﺎﻣﻮﻗﺘﻰ &#= 65165;ﺳﺖ' ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﻧ&= #65166;ﻡ ﻓﺮﻫﻨﮓ ﻣﻠّﻰ &#= 65267;ﻚ ﻗﻮﻡ ﺭﺍ ﻧﺪﺍﺭ&= #65255;ﺪ . <o:p></o:p> ﺍﻧﻔﻌﺎ= ﻝ ﻭ ﻋﺎﻃﻔﻪ ﺧﻮﺩ = ﺍﺯ ﻣﻈﺎﻫﺮ ﺗﺠﺮﺑ&#= 65258; ﻫﻨﺮﻯ ﻧﻴﺴﺖ.ﻭ = ﻧﺒﺎﻳﺪ ﻋﻨﺎﺻﺮ ﻓﮑﺮﻯ &= #65261; ﺗﺄثیر ﺍﺭﺍﺩʌ= 57; ﻫﻨﺮ ﺧﻮﺩﺭﺍ'ﺍﺯ ﺩﺍ&= #65267;ﺮﻩ ﻫﻨﺮ ﺩﻭﺭ ﮐﺮﺩ.= ﺯﻳﺮﺍ ﻫﺮ ﺩﻭ ﻋﺎﻣﻞ ﻫ= ﻨﺮﻣﻨﺪﻯ ﻋﺎﻃﻔﻰ ﻭﺧﻮﺩ &= #65259;ﻨﺮ'ﺑﺎﻳﺪ ﺑﺎﻫﻢ ﺑﺎﺷﻨﺪ.&= #65261; ﺣﺘﻰ ﻳﮑﻰ ﺷﺪﻥ = ﺁﻥ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮﻣ&= #65256;ﺪﻯ ﻋﺎﺭﻑ ﺍﻟﻬﻰ ﻣ&= #65220;ﺮﺡ ﺍﺳﺖ.ﮔﻮﺋﻰ ﻫﻨ&= #65198;ﻣﻨﺪ ﺳﺎﻟﻚ ﺩﺭ ﺗﺨﻠ&= #65268;ﻪ </spa= n>ﺭﻭﺍﻥ ﺧﻮﺩ'A= 261; ﻫﻨﺮﻣﻨﺪﻯ ﭘﻴﺮ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ'ﺩﺭ ﺗﺨﻠﻴﻪ ﻭ ﺁﻣﻮ&= #65199;ﺵ ﻭ ﻫﺪﺍﻳﺘﻬﺎﻯ &= #65227;ﻘﻠﻰ ﺧﻮﺩ'ﻭﺣﺘﻰ ﺗﺄ&= #1579;یر ﺣﻀﻮﺭ ﺫﻫﻨﻰ ﺻ&= #65262;ﺭﺕ ﭘﻴﺮ ﮐﺎﻣﻞ'ﺩﺭ&= #65191;ﻴﺎﻝ ﻋﺒﺎﺩﻯ ﺳﺎﻟﻚ'&= #65193;ﺭﻫﻤﻴﺸﻪ ﺍﻳّﺎﻡ ﺩﻭﺭﻩ &#= 65227;ﺰﻟﺖ ﺳﻠﻮﮐﻰ'ﺩﺭ ﺍﻳ&= #65254; ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭ&#= 65165;ﻥ ﺳﺎﻟﻚ'ﻭ ﺷﻬﻮﺩ&= #65259;ﺎﻯ ﻫﻨﺮﻣﻨﺪﺍﻧﻪ &#= 65203;ﺎﻟﻚ ﻣﻮﻓّﻖ' ﺩﺧﺎﻟ&#= 65174; ﺩﺍﺭﻧﺪ.ﮔﺮﭼﻪ &= #65165;ﻭﻝ ﻣﻌﺘﻘﺪﻧﺪ ﮐﻪ &= #65255;ﻪ ﺍﺭﺍﺩﻩ &#= 65203;ﺎﻟﻚ'ﻭﻧﻪ ﻫﺪﺍﻳﺖ ﭘﻴﺮ ﺗ&= #65252;ﺎﻡ ﮐﺎﺭ ﻧﺠﺎﺕ ﺷﻬ&= #65262;ﺩﻯ ﺳﺎﻟﻚ ﻧﻤﻰ ﺑﺎ&= #65207;ﺪ. ﮐﺎﺭ ﺍﺭﺍﺩﻩ ﺧ&= #65194;ﺍﻭﻧﺪ ﻭ ﻓﺮﺷﺘﻪ ﻣﺪﺑ&= #1617;ﺮ ﺳﻠﻮﮐﻰ ﺳﺎﻟﻚ' = ﻧﻘﺶ ﻣﻬﻤﻰ ﺩﺍﺭﺩ.ﮐ&= #65258; ﻋﻤﻠﺎ ﺍﺭﺍﺩﻩ &= #65203;ﺎﻟﻚ ﻭ ﻫﺪﺍﻳﺖ ﭘﻴﺮ'= ﺗﺄثیرﻯ ﺍﺯ ﻓﺮﺷﺘﻪ ﻣﺪ&= #65169;ّﺮ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻋﺎ&= #65239;ﺒﺖ ﻫﻤﻪ ﻣﺪﺑّﺮﺍ= 5253; ﻣﻮﺟﻮﺩﺍﺕ ﺯﻧ&#= 65194;ﻩ' ﺣﺘﻰ ﻣﺪﺑّﺮﺍ= 5253; ﺭﻭﺡ ﻫﺮ ﺃﺗﻢ ﻭ= ﻣﺎ ﺩﻭﻥ ﺃﺗﻢ'ﺩﺭ ﻳ= ﻚ ﻭﺣﺪﺕ ﻭﺟ= ;ﻮﺩﻯ ﺩﺭﺟﻬﺎﻥ ﺭﻭﺣ&#= 65264;'ﻭ ﺗﺪﺍﺧﻞ ﻋﻮﺍﻣ&#= 65246; ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ. = ﭼﻮﻥ ﻗﻄﺮﺍﺕ ﺁﺏ ﮐﻪ = ﺩﺭﻳﺎ ﺭﺍ ﺗﺸﮑﻴﻞ ﻣﻴ&= #65194;ﻫﻨﺪ'ﮐﻪ ﻫﻢ ﻫﺴﺘﻨﺪ ﻭﻟ&= #65264; ﻗﻄﺮﻩ ﻣﺴﺘﻘﻠ&#= 1617;ﻰ ﻧﻴﺴﺘﻨﺪ.ﻭﺧﻮ&#= 65193;ﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﻧﻤﻰ = ﺑﻴﻨﻨﺪ. ﻭﺍﮔﺮ ﺍﻳﻦ ﻣث&#= 1575;ﻝ ﻫﺎ ﺩﻗﻴﻘﺎ ﺩﺭ&= #65203;ﺖ ﺑﺎﺷﺪ ﮐﻪ ﻧﻴﺴ&= #65174;. ﺯﻳﺮﺍ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﻟﻠﻪ ﺁﻥ ﮐﻠّ&#= 65264; ﺍﺳﺖ' ﮐﻪ ﭼﻪ ﺍﺟ= ;ﺰﺍﺋﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ &= #65267;ﺎ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;.ﻭﭼﻪ ﺍﺟﺰﺍﺋﻰ ﻭﺍﺭ&#= 65193; ﮐﻞ ﺷﻮﺩ ﻳﺎ ﻧﺸ= ﻮﺩ.ﭼﻴﺰﻯ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻣ&= #65220;ﻠﻖ ﮐﻢ ﻳﺎ ﺯﻳﺎﺩ ﻧ= ﻤﻴﺸﻮﺩ.ﮐﻪ ﺑﻘﻮﻝ ﻣﺤﻤﺪ ﻫ&= #65252;ﻪ ﻫﺴﺘﻰ ﻭﺩﻫﺮ ﻫ&= #65252;ﺎﻥ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ.&= #65261;ﻏﻴﺮ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65197;ﻫﺴﺘﻰ ﮐﺴﻰ ﻧﻴﺴﺖ.ﺑﺮ&= #65165;ﻯ ﻓﻬﻢ ﺍﻳﻦ ﻧﻈﺮ&= #65267;ﻪ ﺩﺭﺳﺖ ﺍﻳﻦ ﺍﺳ&= #65174;'ﮐﻪ ﻫﻤﻪ ﻫﺴﺘﻰ ﺭﺍ = ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺑﺪﺍﻧﻴ&#= 65250;.ﻭ ﻟﺬﺍ ﻫﺮﭼﻪ ﻫﺴ&= #65174; ﻫﻤﻪ ﺍﺟﺰﺍﺋﻰ &= #65261;ﺗﺠﻠّﻴﺎﺕ ﺻﻔﺎﺗﻰ ﺍﺯ ﮐﻞ&= #1617; ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ.&= #64400;ﻪ ﺩﺭ ﺍﺻﻞ ﺍﺯ ﺭﻭ= ﺡ ﺍﻟﺄﺭﻭﺍﺡ ﺍﻟ&#= 65248;ﻪ ﺟﺪﺍ ﺷﺪﻩ ﺃﺯﻟ&= #65264; ﻳﻮﺩﻩ. ﻭ ﺩﺭ ﺃﺑ= ;ﺪﻳّﺖ ﻣﻄﻠﻖ ﺑﺠﺎﻯ ﺍ&= #65261;ﻟﻴّﻪ ﺧﻮﺩ ﺑﺎﺯ ﻣﻴﮕ&= #65198;ﺩﻧﺪ.ﮐﻪ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﻭﻫﻤﻴﺸﻪ ﺩﺭ ﮔﺬﺷﺘﻪ'ﻫﻤ&= #64381;ﻨﺎﻥ ﺩﺭﻫﺴﺘﻰ ﻋﺎﻟ&#= 65250; ﺃﺯﻟﻰ ﺧﻮﺩ ﺑﻮ&= #65193;ﻩﺍﻧﺪ'ﻭ ﺟﺪﺍ ﻧﺒﻮﺩﻧﺪ.&= #65261; ﻣﻴﺘﻮﺍﻥ ﺍﻳﻦ &= #65251;ثاﻝ ﺭﺍ ﺁﻭﺭﺩ'ﮐﻪ ﺧ= ﺪﺍﻭﻧﺪ ﺍﺭﻭﺍﺡ ﻓﺮﺩﻯ &= #65197;ﺍ </spa= n>ﺍﺯ ﺍﻳﻦ ﺟﻴA= 168; ﺧﻮﺩ ﺑﺠﻴﺐ ﺩﻳﮕﺮﺵ &= #65251;ﻴﮕﺬﺍﺭﺩ.ﮔﺮ= 4380;ﻪ ﻣﺎ ﺗﻘﺎﻭﺕ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﻭ ﮐﻤﺎﻟﺎﺕ ﻧﻮ&= #65227;ﻰ ﺍﻳﻦ ﺍﺭﻭﺍﺡ ﺭ&= #65165; ﺗﺼﻮﺭ ﺩﺍﺭﻳﻢ.&= #65261;ﺧﻮﺩ ﻣﺎ ﻧﻴﺰ ﺿﻤﻦ ﻫ= ﻤﺎﻥ ﮐﻞّ ﻫﻤﻪ ﻫﺴﺘ&#= 65264; ﻫﺴﺘﻴﻢ.ﭘس ﻫﻤ&#= 65268;ﺸﻪ ﺍﺟﺮﺍ ﻭﮐﻞ ﺍﻟ&= #65260;ﻰ ﮐﻢ ﻭﺯﻳﺎﺩ ﻧﻤ&= #65268;ﺸﻮﻧﺪ. ﻟﺬﺍ ﻋﻤﻠﺎ ﺩﺭ = ﮐﻞّ ﺍﻟﻬﻰ ﺗﺄثیرʌ= 63; ﻧﻴﺴﺖ.<o:p></o:p> ﻫﻨﺮ ﺑﺨ= ;ﺼﻮﺹ' ﻫﻨﺮ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﺩﺭ ﭘﺎﮐﺴﺎﺯﻯ &= #65261; ﺗﻌﺎﻟﻰ ﺩﺍﺩﻥ &= #65251;ﻘﺎﻡ ﺭﻭﺣﻰ ﺳﺎﻟﮑﺎ&#= 65253; ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷ&#= 65208;ﮕﺎﻧﻪ'ﺗﻨﻬﺎ ﺍﻧﻔﺼﺎﻝ ﻭ ﺑﺎ&= #65199;ﻳﭽﻪ ﺑﻮﺩﻥ ﻧﻴﺴﺖ.ﮐ&= #65258; ﺗﻌﺎﻟﻰ ﻭﺧﻮﺩ&#= 65203;ﺎﺯﻯ ﻭ ﻫﻨﺮ ﻧﻤﺎﺋﻰ = ﺑﺎﺷﺪ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﺴ&= #65176;ﻘﻞ ﻭ ﺑﺮﺗﺮ ﻣﻴﺘﻮ&= #65165;ﻥ ﺑﺪﺍﻧﻴﻢ.ﻭ ﻳﺎ = ﺟﺰﺋﻰ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺍ&= #65239;ﻴﺎﻧﻮس ﺑﻰ ﺍﻧﺘﻬﺎﻯ ﺧ&= #65194;ﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺑﺪﺍﻧﻴ&#= 65250;.ﮐﻪ ﻫﺴﺖ ﻭ ﺗﻐﻴﻴﺮ های ﻗﻄﺮﺍﺕ ﺁA= 167; ﺩﺭﻫﻤﺎﻥ ﺩﺭﻳ&#= 65166; ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;.ﺯﻳﺮﺍ ﺍﻧﻔﻌﺎﻝ ﻭ ﺑﺎ&= #65199;ﻳﭽﻪ ﺑﻮﺩﻥ'ﻭ ﮐﺎﺭﻫ&= #65166;ﻯ ﺑﻰﻋﻘﻞ ﻭ ﺍﺭﺍ&= #65193;ﻩ ﻭ ﻫﺪﻑ ﮐﺮﺩﻥ'ﮐ= ﺎﺭ ﺁﻧﺮﺍ ﻣﻴﮑﻨﺪ.&= #65261; ﺑﻴﻤﺎﺭﺍﻥ ﻋﻤ&#= 65248;ﺎ ﮐﺎﺭ ﺍﺷﺮﺍﺭ ﻭ = ﻗﻬﻘﺮﺍﺋﻴﺎﻥ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻞ &= #65255;ﻮﻋﻰ ﺭﻭﺣﻰ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ'ﻭﺣﺘﻰ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = می کنند. ﻭ ﺣﺘﻰ ﺩ= 5197;ﺍﻧﺴﺎﻧﻬﺎﻯ ﻇﺎﻫﺮﺍ ﺳﺎﻟﻢ'&= #64400;ﻪ ﺩﺭ ﻣﺠﻤﻮﻋﻪ ﺩ&= #65267;ﻮﺍﻧﮕﺎﻥ ﻧﻴﺴﺘﻨﺪ.ﻭﻟﻰ &= #65255;ﺪﺍﻧﺴﺘﻪ </spa= n>ﺩﺭ ﻫﻤﻴﻦ ﻗA= 260;ﻘﺮﺍﺋﻴﺎﻥ ﺩﺭ ﺁﻳﻨﺪﻩ ﺧﻮ&= #65165;ﻫﻨﺪ ﺑﻮﺩ.ﺯﻳﺮﺍ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﻭﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﺧﻮﺩ ﻧﻤﻰ &= #64400;ﻨﻨﺪ'ﮐﻪ ﻣﺪﺍﻡ ﺑﺎ ﻗﺸﺮ&= #65263; ﮔﺮﻯ ﻣﺬﻫﺒﻰ ﻗ&= #65260;ﻘﺮﺍﺋﻰ ﺗﺮ'ﻭﻳﺎ ﺑﻰ ﺩﻳ= ﻨﻰ ﻭ ﺑﺎﭘﻴﺮﻭﺍﻥ.&= #64404;ﻨﺎﻩ ﭘﺮﻭﺭﻯ ﭼﻮﻥ ﻣ&= #65198;ﺩﻡ ﺁﺯﺍﺭﻯ' ﻫﻤﺎﻥ = ﺳﻄﺢ ﻣﻘﺎﻡ ﺧﻮﺩ ﻗﺮ&= #65165;ﺭ ﺩﺍﺭﻧﺪ.ﻟﺬﺍ ﻣ&= #65268;ﮕﻮﺋﻴﻢ ﻋﺎﻃﻔﻪ ﻧﻤﻴﺘ&#= 65262;ﺍﻧﺪ ﻧﻮﻉ ﻫﻨﺮﻯ ﺑﺎ&= #65207;ﺪ' ﮐﻪ ﺧﺎﺹ ﻋﺎﺭﻓ&= #65166;ﻥ ﺯﻧﺪﻩ ﺩﺭﻫﺮ ﺯ&= #65251;ﺎﻥ'ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ &= #65261;ﻭﻟﺎﻳﺖ ﺷﺸﮕﺎﻧﻪ ﺧﻮﺩ &= #65259;ﺴﺘﻨﺪ.ﻭ ﻫﻨﺮ ﺩﻳﮕﺮﺍﻥ &= #65211;ﻨﻌﺘﻰ ﻭ ﺣﺮﻓﻪ ﻭ ﻳﻚ ﺗ= ;ﮑﻨﻴﮑﻴﻔﻨّﻰ ﺑﺎﻳﺪ ﮔﻔﺖ.ﮐﻪ = ﺗﺨﺼﺺ ﻳﺎﺑﻰ ﺩﺍﺭﺩ'ﻭ = ﭘﻮﻝ ﺳﺎﺯ ﻭ ﺗﺄثیرA= 263; ﻣثبتی ﺩﺭ ﺗﮑʋ= 66;ﻣﻞ ﺭﻭﺡ ﻫﻨﺮﻣﻨﺪ &= #65255;ﺪﺍﺭﺩ.ﮐﻪ ﭼﻪ ﺑﺴﺎ ﺗﺄثی= 585; ﻣﻨﻔﻰ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ.ﭘس ﺑﺎﺯ ﺑﮕﻔﺘﻪ ﻓ&= #65198;ﺩﻭﺳﻰ ﻣﻴﺮﺳﻴﻢ'ﮐﻪ ﻫ&= #65256;ﺮ ﻧﺰﺩ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ </spa= n>ﺁﺭﻳﺎ ﺷﺪﻩ'A= 261; ﭘﺎﺭﺳﺎﻳﺎﻥ ﻭ ﺩﺍﺭﻧﺪﮔﺎﻥ &= #65255;ﻴﺮﻭﺍﻧﺎ ﻭ ﻧﻮﺭﻭﺯ ﺍﻟﻬ&= #65264; ﺧﻮﺩﺭﺍ ﺩﺍﺭن= 583;.ﻭ ﺗﻮﻟﺪ ﺩﻭﻡ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩﺭﺍ ﺩﺭ ﺟﻬ&= #65166;ﻥ'ﭘﺶ ﺍﺯ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ ﺳﻠﻮﮐﻰ ﺧ&= #65262;ﺩ ﺩﺍﺭﺩ.ﻭﺗﺎ ﻭﻗ&= #65176;ﻰ ﮐﻪ ﺯﻧﺪﻩ ﻣﻴﺒ&= #65166;ﺷﻨﺪ' ﭼﻨﺒﻦ ﻫﻨﺮ ﻧﻤ&= #65166;ﺋﻰ ﻭ ﺍﺭﺍﺋﻪ ﻫﻨﺮ = ﺑﺪﻳﮕﺮﺍﻥ ﺩﺍﺭﻧﺪ .<o:p></o:p> ﻫﻨﺮ ﺣﻘ= ;ﻴﻘﻰ ﻋﺮﻓﺎﻧﻰ ﻭ ﺍﻟ&= #65260;ﻰ ﺍﺳﺖ.ﭼﻮﻥ ﺗﺄث&#= 1740;رﺍﺕ ﺭﻭﺣﻰ ﺩﺭ ﺗﻮﺳ&= #1617;ﻠﺎﺕ ﻋﺒﺎﺩﻯ ﻭ ﻳﺎ ﺩ= ﺭ ﺍﺷﻌﺎﺭ ﻋﺮﻓﺎ&#= 65255;ﻰ'ﮐﻪ ﺟﻨﺒﻪ ﻋﻤﻮﻣﻰ &= #65169;ﺮﺍﻯ ﻫﻤﻪ ﺯﻣﺎﻧﻬﺎ &= #65193;ﺍﺭﺩ. ﺯﻳﺮﺍ ﺳﻤﺒﻮﻟ&#= 65268;ﻚ ﻣﻴﮕﻮﻳﻨﺪ'ﻭﻳ&#= 65166;ﺩﺭ ﺳﺨﻨﺮﺍﻧﻴﻬﺎ &#= 65261; ﻧﺼﺎﻳﺢ ﻋﻤﻮﻡ'&= #65261;ﺗﻨﺰﻳﻞ ﺣﮑﻤﺘﻬﺎﻯ ﻓﻠ&#= 65204;ﻔﻰ ﻭﻋﻘﻠﻰ ﺧﻮﺩﺭ&#= 65165; ﮐﻪ ﻣﻴﺘﻮﺍﻥ ﺭ&= #65165;ﻩ ﮔﺸﺎﻯ ﻫﻤﮕﺎﻥ &= #65169;ﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺳﻠﻮﮐ&#= 65264; ﺍﺣﺘﻤﺎﻟﻴﺁﻧ= 5260;ﺎ ﺍﺳﺖ. ﮐﻪ ﺩﺭﮔﺬ= ﺷﺘﻪ ﺃﺩﺏ ﻣﻴﮕﻔﺘﻨ&#= 65194;.ﻭ ﺍﺩﺑﺎ' ﻫﻤﺎﻥ ﻣ= ؤﺩﺑﺎﻥ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ'ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻴ&= #64405;ﺮﺩﻧﺪ.ﮐﻪ ﺍﮔﺮ ﺍﺯ ﺍﻭﻟﻴ&= #65166;ﻯ ﺍﻟﻬﻰ ﺗﺄﺩﻳﺐ &= #65255;ﻴﺎﺑﻨﺪ'ﺍﺯ ﺯﻣﺎﻧﻪ ﺩﺭﮐﺎ&#= 65197;ﻣﺎﻫﺎ ﺑﺴﺨﺘﻰ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺁﻣﻮﺧﺖ.ﻭﺃﺩﺏ &= #65165;ﻟﻬﻰ ﻣﺮﺑﻮﻁ ﺑﺘﺰﮐ&#= 65268;ﻪ ﻧﻔس ﻭ ﺍﺧﻠﺎﻕ &= #65261; ﻋﺮﻑ ﺟﺎﺭﻯ ﻳﻚ = ﺟﺎﻣﻌﻪ ﺍﺳﺖ.ﮐﻪ ﺗﺮﺑﻴ&= #65174;ﺍﻟﻬﻰ ﺭﺑﻮﺑﻴّﺖ ﺍﻭ= 5247;ﻴﺎﻯ ﺍﻟﻬﻰ' ﺑﺮﺍﻯ ﺳ= ﺎﻟﮑﺎﻥ ﺩﺭ ﭘﻴﻤﺎﻥ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺷﺪ.ﺗﺎ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻭ ﻓﺼﻮ&= #65245; ﺑﻬﺘﺮ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ'ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺑﻌﺪ&#= 65263;.ﺑﺨﺼﻮﺹ ﺩﺭﺭﺟﻌﺖ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺑﻌﺪ'ﮐﻪ ﺑ= ﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ هستند. ﮐﻪ ﺧﺪʋ= 65;ﻭﻧﺪ ﭼﻪ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﻣ&#= 65176;ﻨﺎﺳﺐ ﭘﺎﮐﻰ ﮐﻨﻮﻧﻰ' = ﻭﺍﺻﻄﻠﺎﺣﺎ ﻣﻘﺪﺍﺭ ثوﺍﺑA= 260;ﺎﻯ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65191;ﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ. ﮐﻪ ﻣﻴﺘ= ﻮﺍﻥ ﮔﻔﺖ' ﺗﻤﺎﻡ ﮐﻬ= ﮑﺸﺎﻥ ﺭﺍ ﻣﻴﺘﻮﺍﻧﻨ&#= 65194; ﺑﭙﻴﻤﺎﻳﻨﺪ ﻭ&#= 65203;ﺮﻳﻌﺘﺮ ﺍﺯ ﻧﻮﺭ ﻭﻓﮑﺮ = ﺳﺮﻋﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;. ﮐﻪ ﺩﺭ ﻳﻚ ﺍﻟﻬ= ﺎﻡ ﺭؤﻳﺎﻫﺎﻯ ﺍﻳ= 5254; ﻧﻮﻳﺴﻨﺪﻩ ﺑﺪ&#= 65267;ﻦ ﺣﺎﻝ ﺭﺳﻴﺪ.ﮐﻪ = ﺩﻭﻳﺪﻥ ﺩﺭ ﻓﻀﺎ ﭼﻨﺎﻥ = ﺑﻮﺩ' ﮐﻪ ﭘﺎﺋﻰ ﺑﺮ ﮐ= ﺮﻩﺍﻯ ﻭ ﭘﺎﻯ ﺩﻳﮕﺮ ﺑ= ﺮ ﮐﺮﻩﺍﻯ ﺩﻳﮕﺮ' = ﻭ ﺑﺎ ﺳﺮﻋﺖ ﮐﺮﺍ&= #65173; ﺭﺍ ﺍﻳﻨﮕﻮﻧﻪ &= #65219;ﻰ ﻣﻴﮑﺮﺩﻡ.<o:p></o:p> ﺩﻳﮕﺮﺍ= ﻥ ﻧﻴﺰ ﻣﻴﮕﻮﻳﻨ&#= 65194;' ﻫﻨﺮ ﻧﻮﻋﻰ ﺗﺄ&= #65251;ّﻞ ﻭﻧﻈﺮ ﺍﺳﺖ. ﻭ ﻧ= ;ﻴﺰ ﻳﻚ ﺗﻤﺘّﻊ ﻋﻘ&#= 65248;ﻰ ﻭ ﻟﺬﺕ ﻣﻌﻨﻮﻯ = ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺑﺪﻳﻦ ﻭﺳﻴﻠﻪ &= #65251;ﻴﺘﻮﺍﻥ ﺑﺎﻋﻤﺎﻕ ﻃﺒﻴ&#= 65228;ﺖ ﻧﻔﻮﺫ ﮐﺮﺩ. ﺍﻟ= ﺒﺘﻪ ﺍﻋﻤﺎﻕ ﻋﻘﻠﻰ &= #65261;ﻣﻌﻨﻮﻯ ﻭ ﺃﺯﻟﻰ'ﻭ ﺷﺎﻳ= ﺪ ﭘﻴﺶ ﺑﻴﻨﻴﻬﺎ&#= 65263; ﺩﺭﺳﺖ ﺃﺑﺪﻯ'ﻳ&= #65166; ﺣﺪّ ﺃﻗﻞ ﺩﺭ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ'ﺗﻮﻟﺪ ﻣﺠﺪّﺩ ﻫﻤﻴﻦ &#= 64400;ﺎﻣﻠﺎﻥ ﻧﻬﺎﺋﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺩﺭ= ﺟﻬﺎﻥ= ; ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐﻪ ﻫﻔﺖ ﻫ= ﺰﺍﺭ ﺳﺎﻝ ﺑﻌﺪ'ﺑﺎ ﮐ= ﺮﺍﻣﺎﺕ ﺑﺴﻴﺎﺭ ﻋﻈﻴﻢ &= #65169;ﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺧ&#= 65262;ﺩ' ﺑﺘﻮﺍﻧﻨﺪ ﺑﻨ&#= 65262;ﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺑ&#= 65262;ﻟﺎﻳﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #64400;ﻪ ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﮐﺸﻒ ﻧﻮ&= #65197; ﺭﺣﻤﺎﻥ ﻣﻴﮑﻨ&#= 65194; ﺑﺮﺳﻨﺪ.ﻭ ﺗﺎ ﻋ= ﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﻧﻴﺰ ﻣﻌﺮﺍﺝ ﻭ = ﺍﺳﺮاء ﻭ ﺑﺂﺳʌ= 52;ﺎﻧﻬﺎ ﻭ ﻋﻮﺍﻟﻢ ﺍﻟﻬ&= #65264; ﻧﻴﺎﻣﺪﻩ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺑﺮﻭﻧﺪ.ﻭ ᥴ= 5;ﺯ ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍ&#= 65197; ﺳﺎﻝ ﺑﺠﺎﻯ ﻫﻔ&= #65174;ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺖ ﺳﻮﻡ'ﺩﺭ ﻋﺮﺵ ﺭ= ﺏّ ﻧﺎﺩﻳﺪﻩ ﺧﻮﺩ&#= 65197;ﺍ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.&= #65175;ﺎ ﺩﺭ ﺍﻧﻮﺍﻉ ﺑﺎ&= #65247;ﺎ ﻭ ﺑﺎﻟﺎﺗﺮ'ﺍﺯ = ﻣﻴﻠﻴﻮﻧﻬﺎ ﻭﺣﺘﻰ ﺑﻴﻠﻴﻮ&#= 65255;ﻬﺎ ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺘﻰ ﻳﻚ ﺭﻭﺡ ﻓﺮﺩﻯ = ﻣﻄﺮﺡ ﮔﺮﺩﺩ.ﮐﻪ ﻭﻳﺰ&= #65165;ﻯ ﻭﺭﻭﺩ ﺑﺘﻤﺎﻡ &= #65153;ﻳﻨﺪﻩ ﻫﺎﻯ ﻓﺎﻧﺘﺰﻯ'&= #64400;ﻪ ﻗﺎﺑﻞ ﺗﺼﻮﺭ ﻣ&= #65166; ﺍﻣﺮﻭﺯ ﺑﺎ ﻋﻘ&= #65246; ﻧﻮﻉ ﺑﺸﺮﻯ &#= 65187;ﺪّ ﺃﮐثر ﺭﺳﻴﺪﻥ = 5169;ﻌﻘﻞ ﮐﻠّﻰ ﺭﺏّ اﻟA= 256;ﻮﻉ ﺑﺸﺮﻯ ﺭﻭﺡ ال= 602;ُدُس ﻭﺣﺘﻰ ﺭﺳﻴﺪﮔ&#= 65166;ﻥ ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ'&= #65255;ﻴﺰ ﺗﺼﻮﺭﻯ ﺑﺮﺗﺮ &= #65165;ﺯ ﺁﻳﻨﺪﻩﻫﺎﻯﻏ= 5268;ﺒﻰ ﻧﻴﺎﻣﺪﻩ ﻭ ﺍﻟ&= #65260;ﻰ ﻧﺪﺍﺭﻧﺪ .<o:p></o:p> ﻣﻴ᥵= 6;ﻮﺍﻧﻴم هنر ﺭﺍ ﻧﻴﺰ ﻳ= 4401;ﻰ ﺍﺯ ﺑﺮﺗﺮﻳﻦ ﺭ&= #65203;ﺎﻟﺘﻬﺎﻯ ﺍﻧﺴﺎﻥ ﺑﺪﺍﻧ&#= 65268;ﻢ.ﮔﻮﺋﻰ ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ &= #65193;ﺭ ﺃﺯﻝ ﻭ ﺑﺮﺍﻯ ﺗ= ﻮﻟﺪ ﻓﻌﻠﻰ ﻫﺮ ﮐس ﺩ&= #65197;ﻫﺮ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺧﻮﺩ' ﺭﺳﺎﻟﺖ ﻭ= ﻣﺄﻣﻮﺭﻳّﺖ ﻭﻭﻇﻴﻔﻪ ﺳﺮﻧ&#= 65262;ﺷﺘﻰ ﺷﺨﺼﻰ ﺭﺍ ﻧﻮﻋ&= #1740; ﻨﺸﺎﻥ ﺑﺪﺍند. &#= 65261; ﻫﻤﺎﻥ ﺍﺩﺍﻣﻪ &= #65175;ﮑﺎﻣﻠﺎﺕ ﺭﻭﺣﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﻣﺘﻮﺍﻟی ﺘﻮﻟ= 5194;ﺍﺕ ﺑﻴﺸﺘﺮ'ﺑﺮﺍﻯ &= #65197;ﺳﻴﺪﻥ ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ &= #65169;ﺸﺮﻯ'ﻭﭘس ﺍﺯ ﻫﻔﺖ ﺷﻬﻮﺩ = ﻧﻮﻉ ﺑﺸﺮﻯ.ﻭﻟﻰ ﺍﻳ&= #65254; ﺭﺳﺎﻟﺖ ﻭ ﭘﻴﺎ&= #65251;ﺒﺮﻯ ﺗﻨﻬﺎ ﺩﺭ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰ ﺭﺳﻴﺪﻩ.&= #65169;ﻌﺮﺵ ﺭﺣﻤﺎﻥ ﺍﺳﺖ.ﮐ&= #65258; ﭼﻮﻥ ﺑﺨﻠﻖ ﺑﺎ&= #65199;ﮔﺮﺩﺩﻭ ﺗﻮﻟﺪ ﻣﺮﺩﻡ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ' ﮐﻪ ﺑﻌ= ثت ﻭ ﺭﺳﺎﻟﺖ ﻭ ﭘﻴ= ﺎﻣﺒﺮﻯ ﺁﻧﺎﻥ ﺍﺳﺖ ﮔﺮ&= #64380;ﻪ ﭘﻴﺎﻣﺒﺮﻯ ﺍﻭ&#= 65247;ﻰ ﺍﻟﻌﺰﻡ ﻧﺒﻮﺩ&#= 65257; ﺑﺎﺷﺪ. ﺁﻧﮕﺎﻩ = ﺭﺳﺎﻟﺖ ﺭﺳﻮﻝ ﺍﺭﺳﺎﻝ &= #65191;ﺪﺍﻭﻧﺪ ﺍﺯ ﺍﻳﻦ ﮐﺎﻣﻞ = ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﻣﺴﺘﻌﺪ ﻃﺎﻟﺐ &= #65247;ﻘﺎﻯ ﺷﻬﻮﺩ ﺍﻠﻬﻰ ﺍ&= #65203;ﺖ ﮐﻪ ﺩﺭ ﺭؤﻳﺎ ﻣ&= #65228;ﺮﻓﻰ ﺷﺪﻩ ﺑﺎﺷﺪ'ﻧﻪ = ﺍﻳﻨﮑﻪ ﻣﮑﺘﺐ ﻭ ﻣﺬﻫﺐ = ﻋﻤﻮﻣﻰ ﻋﻤﻮﻣﻰ ﺩﺍﻳﺮ &= #64400;ﻨﺪ'ﻭ ﻟﺸﮑﺮﻳﺎﻧﻰ ﺍ&#= 65199;ﺳﺎﻟﮑﺎﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻫﻨﺮ ﮐﻪ ﺑﺮﺗﺮﻳﻦ ﻣ&= #65224;ﻬﺮ ﺑﺎ ﻫﺪﻓﻰ ﺑﺮﺍ&= #65263; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65207;ﺪ ﺍﮔﺮ ﺍﻓﺮﺍﺩ ﺳ&= #65166;ﻟﻚ ﺭﻭﺍﻥ ﻋﺎﻟﻢ ﺁ&= #64404;ﺎﻫﻰ ﺷﻬﻮﺩﻯ ﻭ ﺍﻳﻤ&= #65166;ﻥ ﺳﻠﻮﮐﻰ ﻭ ﻗﺪﺭ&= #65175;ﻬﺎﻯ ﺍﺧﻠﺎﻗﻰ ﻭ ﺻﺒ&= #65262;ﺭﻯ ﻭﻋﺎﺷﻖ ﭘﻴﺸﮕ&#= 65264;ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ ﮐﻪ ﺩﺭ ﺍ= ﻳﻦ ﺻﻮﺭﺕ'ﻫﻨﺮ ﺍﻟ&= #65260;ﻰ ﺗﻨﻬﺎ ﻣﻈﻬﺮ ﻓ&= #64401;ﺮﻯ ﻭ ﻋﻘﻠﻰ ﺑﺮﺍﻯ = ﺩﺭﻙ ﻫﺮﭼﻪ ﺩﺭﺳﺖ<sp= an dir=3DLTR> </spa= n>ﺗﺮ ﻫﺴﺘﻰ ﻣA= 268;ﺒﺎﺷﺪ ﮔﺮﭼﻪ ﻫﻨﺮﻫﺎ&#= 65263; ﻏﻴﺮ ﺍﻟﻬﻰ ﺍﮔ&= #65198; ﺟﻨﺒﻪ ﻣﻨﻔﻰ ﻧ&= #65194;ﺍﺷﺘﻪ ﺑﺎﺷﺪﻣﻘﺪﻣﺎ= 5173; ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65197;ﺍ ﺑﺮﺍﻯ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ ﺩﺍﺭﺩ ﮐﻪ ﻣﻌﻤ&= #65262;ﻟﺎ ﺑﻨﺪﺭﺕ ﭼﻨﻴﻦ &= #65165;ﺳﺖ ﻣﺎﻧﻨﺪ ﺍﺩﻳﺴ&#= 65262;ﻥ ﮐﻪ ﺑﺎ ﭼﻬﻞ ﺍﺧ= ﺘﺮﺍﻉ ﺧﻮﺩ'ﻫﺮﮔﺰ ﺑﺪ&= #65255;ﺒﺎﻝ ﮐﺴﺐ ﻣﺎﻝ ﺍﻳﻦ = ﺍﮐﺘﺸﺎﻓﺎﺕ ﻋﻠﻤﻰ ﻧﺮﻓﺖ'ﻭ&= #65193;ﻳﮕﺮﺍﻥ ثرﻭﺗﻤﻨﺪ ﺷﺪA= 255;ﺪ.ﻭﺧﻮﺩ ﻓﻘﻴﺮ ﭘﺎﻳﺎﻥ &= #65227;ﻤﺮ ﺧﻮﺩﺭﺍ ﺩﺍﺷﺖ &= #65261;ﻣﺎﻧﻨﺪ ﺍﻧﺸﺘﻦ ﭘس ﺍﺯ &= #64400;ﺸﻒ ﻧﺴﺒﻴّﺘﻬﺎﻯ = 5191;ﻮﺩ'ﭘﻨﺠﺎﻩ ﺳﺎﻝ ﺑﻘﻴﻪ ﻋﻤ&= #65198; ﺧﻮﺩﺭﺍ ﺻﺮﻑﺍ&#= 65203;ﺘﺎﺩﻯ ﺩﺍﻧﺸﮕﺎهﻫﺎ'= 5261; ﺍﻓﺘﺨﺎﺭﺍﺕ ﻣ&#= 65166;ﻟﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ = ﻣﺤﺎﻓﻞ ﻋﻠﻤﻰ ﺭﺍ ﺗﻮﺍ&= #65255;ﺴﺖ ﮐﻪ ﻣﻮﻓﻖ ﺑﮑﺸ&= #65234; ﺟﺪﻳﺪﻯ ﺩﺭ ﺍﻳ&= #65254; ﻓﺎﺻﻠﻪ ﻣﻴﺸﺪ.&= #65261; ﻳﺎ ﭼﻮﻥ ﭘﺎﺳﺘ&= #65262;ﺭ ﮐﻪ ﺑﺮﺍﻯ ﺍثب= 575;ﺕ ﻧﻘﺶ ﻣﻴﮑﺮﻭﺏ &= #65193;ﺭ ﺑﻴﻤﺎﺭﻯ ﻫﺎ ﻋ&= #65252;ﺮﻯ ﺭﺍ ﺻﺮﻑ ﮐﺮﺩ'ﻭ= ﺩﺭ ﻋﺰﻟﺖ ﺧﻮﺩ ﻣﺎ&= #65255;ﻨﺪ ﻭﺗﻨﻬﺎ ﺩﺭ ﻭﻗ&= #65174; ﻣﺮﮒ ﺑﻮﺩ'ﮐﻪ ﺧ= ﻮﺭﺳﻨﺪ ﻗﺎﻟﺐ ﺗﻬﻰ ﮐﺮ&= #65193;'ﮐﻪ ﺑﺰﺭﮔﺘﺮﻳﻦ ﮐ&#= 65204;ﺐ ﺣﻘﻴﻘﻰ ﺑﺮﺍﻯ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺭﺍ ﻧﻤﻮ&= #65193;ﻩ ﺍﺳﺖ.<o:p></o:p> ﭘس ﻫﻨﺮ= ﮐﻪ ﻭﺳﻴﻠﻪ ﺩﺭﻙ ﻫ&= #65204;ﺘﻰ ﺍﺳﺖ'ﺗﻨﻬﺎ ﻳﻚ = ﺗﻌﺒﻴﺮ ﺑﻴﺎن ﻴﺎﺯ ﺗﺨ&#= 65268;ّلی هنرﻣﻨﺪ' ﻭﻧﻮA= 225; ﻋﺎﻃﻔﻪ ﻭﻯ ﻧﻴ&= #65204;ﺖ.ﺑﻠﮑﻪ ﻣﻴﺨﻮﺍﻫﺪﺑﺪ= 5267;ﮕﺮﺍﻥ ﻫﻤﺎﻥ ﻋﺎﻃﻔﻪ &= #65197;ﺍ ﺑﺪﻫﺪ. ﮔﺮﭼﻪ ﻣ= ﻮﻗﺘﻰ ﻭﺣﺘﻰ ﻣﻬﻢ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭﻟﻰ ﺍﻳﺠﺎﺩ ﻋﺎﻃﻔ&#= 65258; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻫﻤﻴﺸﻪ ﻭﺣﺘﻰ &= #65155;ﺑﺪﻯ ﺍﺳﺖ ﮐﻪ ﺳﺎﻟﮑ&= #65166;ﻥ ﺧﻮﺩﺭﺍ ﺑﻬﻤﺎ&#= 65253;ﻋﻮﺍﻃﻒ ﻭ ﺍﺣﻮﺍﻝ ﻭ ﻋﻘ= ﻠﻬﺎﻯ ﮐﻠّﻰ ﺍﻟﻬﻰ'ﺩ&#= 65197; ﺑﺎﻟﺎﺗﺮﻳﻥﺪ= 5197;ﺟﻪ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65191;ﻮﺩ ﻣﻴﺮﺳﺎﻧﻨﺪ.ﮐ&#= 65258; ﺍﻭﻟﻴﺎﻯ ﻣﺤﻤ&#= 65194;ﻯ'ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ ﺭﺍ ﺗﺎ ﻋﺮ= ﺵ ﺭﺣﻤﺎﻥﺒﻤﻌﺮ= 5165;ﺝ ﻭ ﺍﺳﺮاء ﺑﺎﻟ= 5166; ﻣﻴﺒﺮﻧﺪ'ﻭ ﺑﻨ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194; ﻣﻴﺮﺳﺎﻧﻨﺪ. ﻭ = ﻟﺬﺍ ﻫﻨﺮﻣﻨﺪ ﻗﺒﻠ&#= 65166;'ﺑﺎﻳﺪ ﺑﺨﻠّﺎﻗﻴّﺖ A= 251;ﻘﺎﻡ ﻫﻨﺮﻯ'ﻭﮐﻤﺎﻝ &= #65193;ﺭ ﺧﻮﺩ ﺭﺳﻴﺪﻩ ﺑ&= #65166;ﺷﺪ ﻭﺗﻮﻟﺪ ﺑﺮﺗﺮ&#= 65193;ﺭ ﺧﻮﺩﺭﺍ ﺍﻧﺠﺎ&#= 65249; ﺩﺍﺩﻩ ﺑﺎﺷﺪ.ﮐ&= #65258; ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻧ&= #65268;ﺰ ﺧﻠّﺎﻗﻴّﺖ ﺑA= 194;ﻫﺪ ﻭ ﺧﻠﻖ ﻧﻤﺎﻳﺪ.= ﻭ ﺍﻳﻦ ﺷﺮﻁ ﺗﻨﻬ&= #65166; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺳﺮﻧﻮﺷﺘﻰ ﻗﺎ&#= 65169;ﻞ ﺗﺄﻳﻴﺪ ﻫﺴﺖ'ﮐ&= #65258; ﭼﻮﻥ ﺧﻮﺩ ﺑﭙﺎ&= #64400;ﻰ ﺭﻭﺍﻥ ﻭ ﺷﻬﻮﺩ = ﻧﻬﺎﺋﻰ ﻋﺮﺷﻰ ﺭﺳﻴﺪ' ﺁ= ﻧﮕﺎﻩ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ &= #65197;ﺍ ﺑﻬﻤﺎﻥ ﺩﺭﺟﻪ &= #65169;ﻤﻘﺼﺪ ﺷﻬﻮﺩﻯ ﻭ ﺍﺣﻮ&= #65165;ﻟﻰ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ &= #65191;ﻮﻳﺶ ﻣﻴﺮﺳﺎﻧﺪ. ﮐﻪ = ﮐﺎﻣﻠﺎﻥ ﺯﺭﺩﺷﺘﻰ ﺑﻨﻮ&#= 65197; ﻣﺮﺗﻀﻮﻯ ﭼﻬﺎ&#= 65197;ﻡ'ﻭ ﮐﺎﻣﻠﺎﻥ ﻣﺴﻴ&#= 65188;ﻰ ﺑﻨﻮﺭ ﻣﺼﻄﻔﻮ&#= 65263; ﻭ ﮐﺎﻣﻠﺎﻥ ﺳﻠ&= #65262;ﮐﻰ ﻣﺤﻤﺪﻯ ﺒﻨﻮﺭ &= #65239;ﺎﺋﻢ ﺭﻭﺡ القُدُس = ﻣﻴﺮﺳﻨﺪ.ﻭﻧﻪ ﺩﺭ ﺩﻳﻦ ﻭ ﻣﺬﺍ= ﻫﺐ ﻗﺸﺮﻯ ﺍﺳﻠﺎﻣ&#= 65264;. ﺗﺎ ﻧﻮﺑﺖ ﻣﻬﺪ&= #65263; ﻣﻮﻋﻮﺩ ﺑﺮﺳﺪ &= #64400;ﻪ ﻧﻮﺭ ﻫﻔﺘﻢ ﺭﺏ&= #1617;ﺭﺣﻤﺎﻥ ﺍﺯ ﺗﺠﻠّﻴﺎﺕ &#= 65251;ﺘﻮﺍﻟﻰ ﻭﺑﻴﻨﻬﺎﻳﺖ ﺧ&#= 65194;ﺍﻭﻧﺪ ﺑﺮﺳﻨﺪ.ﻭﺗﺎ ﺩ&= #65197; ﻧﻮﻉ ﺑﺎﺯ ﺑﺎﻟ&= #65166;ﺗﺮ ﭼﻬﺎﺭ ﺻﺪ ﻫﺰﺍ&= #65197; ﺳﺎﻝ ﺩﻳﮕﺮ ﺑﺸ&= #65260;ﻮﺩ ﻫﺸﺘﻢ ﻧﻮﺭ ﺭﺏ&= #1617; ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ'ﺑﻬﺪﺍﻳﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ' = ﺑﺮﺗﺮ ﺍﺯ ﻣﻬﺪﻯ ﻣﻮﻋ&= #65262;ﺩ ﻣﺤﻤﺪ ﺧﻮﺍﻫﻨ&#= 65194; ﺭﺳﻴﺪ ﺁﻧﮕﺎﻩ &= #65169;ﺎ ﺷﻬﻮﺩ ﻫﺸﺘﻢ ﻋ&= #65198;ﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ'ﺑﺨﻠﻖ ﻧﻮﻉ ﺧﻮﺩ ﺑﺎﺯ = ﻣﻴﮕﺮﺩﻧﺪ. ﺗﺎ ﺩﺭ ﺍﻳ= ;ﻦ ﮐﺮﻩ ﺯﻣﻴﻦ ﻳﺎ ﮐﺮﺍ&= #65173; ﺩﻳﮕﺮ.ﮐﻪ ﺑﺮﺍ&= #65263; ﺍﺭﻭﺍﺡ ﻏﻴﺮ ﻣ&= #65166;ﺩﻯ ﻭ ﻏﻴﺮ ﺃﺗﻤﻰ' ﺯ= ;ﻣﺎﻥ ﻭﻣﮑﺎﻥ ﻭ ﻓﺎﺻ&= #65248;ﻪ ﻫﺎ ﺑﺮﺍﻳﺸﺎﻥ &= #65251;ﻬﻢ ﻧﻴﺴﺖ.ﮐﻪ ﭼﻮﻥ = ﺍﻣﻮﺍﺝ ﺭﻫﺮﻭﻯ ﺩﺍﺭﻧ&#= 65194; ﻭ ﺷﺎﻳﺪ ﺳﺮﻳﻌ&= #65176;ﺮ.<o:p></o:p> ﮔﺎﻫﻰ= ; ﻫﻨﺮ ﺑﻮﺳﻴﻠﻪ ﺗﺨﻴ&#= 1617;ﻠﺎﺕ ﻭ ﺁﺭﺯﻭﻫﺎ ﻭﺗ&= #65252;ﻨّﻴﺎﺕ ﺍﻧﺴﺎﻧﻰ ﻣﺮﺑ&#= 65262;ﻃﻪ ﺍﺳﻴﺮ ﻣﻴﺸﻮﺪ. = ﻫﻨﺮ ﺍﺯ ﻧﻈﺮ ﺯﻳﺒﺎ&= #65163;یﻮ ﻭﻇﻴﻔﻪ ﻃﺒﻴﻌ&#= 65264;'ﺗﻤﺎﻡ ﻣﺄﻣﻮﺭﻳّﺖ ﻭ &#= 65261;ﻇﻴﻔﻪ ﺁﻥ ﻣﻨﺤﺼﺮ ﺩﺭ = ﺧﻠﻖ ﻋﺎﻟﻢ ﺗﺨﻴّﻞ &#= 65193;ﺭ ﺩﻳﮕﺮﺍﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﻳﺎ ﻫﻤﺎﻥ ﺗﺤﺮﻳﻚ &= #65227;ﻮﺍﻃﻒ ﻭ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﺁ= ;ﺭﺯﻭﻫﺎﻯ ﺩﻳﮕﺮﺍﻥ'ﺩﺭﻧ&#= 65224;ﺎﺭﺕ ﻫﺮ ﻗﻄﻌﻪ ﻫﻨﺮ&= #65263; ﺷﻨﻴﺪﻧﻰ ﻳﺎ ﺩ&= #65267;ﺪنی اﺳﺖ.ﺩﺭﺣﺎﻟﻴ= 4401;ﻪ ﺍﻳﻦ ﻋﺎﻟﻢ ﺗﺨ&= #65268;ّﻞ ﻣﻮﺭﺩ ﻧﻈﺮ ﺑﺮ&= #65165;ﻯ ﭙﻴﺪﺍﻳﺶ' ﺩﺭﺩ&= #65267;ﮕﺮﺍﻥ ﺑﻬﺮ ﻧﺤﻮﻯ ﻣﺨ&= #65166;ﻟﻒ ﻃﺒﻴﻌﺖ ﻫﺴﺖ.ﮐ&= #65258; ﺍﻣﻮﺭ ﻃﺒﻴﻌﻰ &= #65261;ﻋﺎﺩﻯﺪﺭ ﻫﻤﮕﺎﻥ ﺗﺤﺮﻳ&#= 65242; ﺧﺎﺹ ﺩﺭ ﺍﺣﺴﺎ&= #1587; ﻭﺭﻭﺍﻥ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﻧﻤﻰ ﻣﺎﻧﺪ'ﮐﻪ = ﻣﺨﺎﻟﻒ ﻃﺒﻴﻌﺖ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻣﺎﻧﻨﺪ ﻣﺨﺎﻟﻒ ﺑﻮﺩﻥ &= #65169;ﺎ ﻫﺮ ﺃﻣﺮ ﻧﺎﺳﻮ&= #65175;ﻰ ﻣﺎﺩﻯ ﻭﻣﻌﻨﻮ&#= 65263; ﻣﻮﺭﺩ ﺗﻌﻘّﻞ &#= 65227;ﻘﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﻓ= ﺼﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ.ﺍﻟ&= #65170;ﺘﻪ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #64404;ﻮﻧﻪﺍﻯ ﺁﺭﺯﻭﻫﺎ ﺩﺍﺭ&#= 65255;ﺪ'ﮐﻪ ﺧﻮﺍﺳﺘﻪ ﻧﻔس &#= 65165;ﻣّﺎﺭﻩ ﻭﺷﺄﻥ ﻭﻣﻘﺎﻡ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻭﺍﻟﻬﻰ &= #65153;ﻧﻬﺎﺍﺳﺖ. ﮐﻪ ﺍﺯ ﺃﺯﻝ ﺗﺎ= ﮐﻨﻮﻥ ﮐﺴﺐ ﮐﺮﺩﻩﺍﻧ&#= 65194;.ﺗﺎ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ &= #64380;ﻪ ﺑﺨﻮﻫﻨﺪ.ﻭ ﺑﺎ&= #65247;ﻌﮑس ﺮﺍﻯ ﺣﺎﻝ ﻣﺎﻧ&= #65256;ﺪ ﮔﺬﺷﺘﻪ ﻫﺎ' ﭼﺮ= ﺍ ﻋﻠﺎﻗﻤﻨﺪ ﻫﺴ&#= 65176;ﻨﺪ'ﮐﻪ ﮐﺎﺭﻣﺎ ﻃﻠﺒﻰ &= #65251;ﻴﺒﺎﺷﺪ .<o:p></o:p> ﺍﻣﺎ ᥺= 7;ﺎﻟﻤﺎﻥ ﺍﻟﻬﻰ' ﻭ ﻋﺎﻗﻠ= ﺎﻥ ﻧﺰﺩﻳﮑﺘﺮ ﺑﻬ&#= 65194;ﻑ ﺧﺪﺍﻭﻧﺪ ﻭﻃﺒ&#= 65268;ﻌﺖ ﻭ ﻓﻄﺮﺕ ﺧﻮﺩﺷ&= #65166;ﻥ' ﺩﺭﻭﺍﻗﻊ ﻳﻚ ﺗ&= #65248;ﺎﺵ ﻭ ﻣﺒﺎﺭﺯﻩ ﻓﮑ&= #65198;ﻯ ﻭ ﺫﻫنی ﺪﺍﺭﺩ. &= #64400;ﻪ ﺿﻤﻦ ﺣﻔﻆ ﺁﺯﺍ&= #65193;ﻯ ﺧﻮﺩ' ﻣﻴﺨﻮﺍﻫ&= #65194; ﺗﻌﺎﻟﻰ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﻭﻋﻘﻠﻰ ﻭﻭﺟﻮ&#= 65193;ﻯ ﭘﻴﺪﺍ ﮐﻨﺪ.ﻭ ﺍ= ﺯ ﺧﻄﺮ ﮔﺮﻓﺘﺎﺭ&#= 65267;ﻬﺎﻯ ﺣﻘﺎﺭﺗﻬﺎﻯ ﻧ&#= 65262;ﻋی ﻮ ﺟﻬﻨّﻤﻰ ﺟﻬ&#= 65166;ﻥ ﺩﻭﺭﻯ ﻧﻤﺎﻳﺪ. = ﺑﺮﺗﺮ ﺍﺯ ﻋﺎﻟﻤﺎﻥ ﻋ&= #65248;ﻮﻡ'ﻭ ﺣﺘﻰ ﻋﺎﻟﻤﺎﻥ &= #65251;ﺮﺍﺗﺐ ﻣﺘﻮﺳﻂ ﻭﻣﻘﺪ&#= 65251;ﺎﺗﻰ ﺷﻬﻮﺩﻯ'ﻋﺎﺭﻓ&#= 65166;ﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺍﺯ = ﺳﺮﻧﻮﺷﺖ ﺁﻳﻨﺪﻩ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﻣﻄﻤﺌﻥ ﻤﻴﺒﺎ&#= 65207;ﺪ. ﻭﻟﻰ ﺑﺮﺍﻯ ﭘﻴ&= #65198;ﻭﺍﻥ ﺳﺎﻟﻚ ﺧﻮﺩ'ﮐﻪ = ﺗﺎﺑﻊ ﻃﺮﻳﻘﺖ ﺍﻭ ﻫﺴ&= #65176;ﻨﺪ'ﺗﺎ ﻧﺨﻮﺍﻫﻨﺪ ﻳﺎ &= #65255;ﺘﻮﺍﻧﻨﺪ ﺑﺸﺮﺍﻳﻂ ﻟﺎﺯ&#= 65249;'ﺗﺎ ﺳﺮﺣﺪّ ﺷﺮﻁ ﮐ&#= 65166;ﻓﻰ ﺍﺯﻧﻈﺮ ﺩﺍﻭﺭ&#= 65263; ﺍﻟﻬﻰ ﺩﺭ ﺳﺎﻟ&= #64401;ﺎﻥ'ﺗﺎ ﺭﺿﺎﻳﺖ ﺍﻟﻬﻰ &= #65261; ﻣﺮﺍﺗﺐ ﻣﺪﺑّ= 5198; ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺍ'= ﺁﻏﺎﺯﺍﺯ ﭘﻴﺮ ﮐﺎﻣﻞ ﻭ ﺭ= ﻭﺡ ﻣﺪﺑّﺮ ﻭ ﺭﺏّ &#= 65165;ﻟﻨﻮﻉ ﺧﻮﺩ'ﻭ ﺑﺎﻟﺎﺗ&= #65198; ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65247;ﻠﻪ ﺭﺍ ﺭﺍﺿﻰﻭﺧﻮ&#= 65207;ﻨﻮﺩ ﻧﻤﺎﻳﻨﺪ.ﺯﻳﺮ&#= 65165; ﻫﺮ ﭘﻴﺸﺮﻓﺖ<sp= an dir=3DLTR> </spa= n>ﻣﻘﺎﻡ ﻧﻮﻋʌ= 64; ﺩﺭ ﻫﺮ ﺭﻭﺡ ﻓﺮﺩﻯ'= ﺑﺨﺼﻮﺹ ﺩﺭ ﺍﻧﺴﺎﻥ ﺳﺎ&= #65247;ﻚ'ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﺴﻄﺢ &= #65227;ﺮﺵ ﺭﺏّﺭﺣﻤﺎﻥ'ﻭ &#= 65169;ﺎﺯﮔﺸﺖ ﭘﻴﺎﻣﺒﺮﮔﻮﻧ= 5258; ﺑﺨﻠﻖ' ﺑﺎﻋث ﺧ&= #65262;ﺭﺳﻨﺪﻯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ'&= #65261; ﺧﻮﺭّﻩ ﻣﻨﺪﻯ &#= 65251;ﺮﺍﺗﺐ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﻭ ﺳﻠﻮﮐﻰ ﻣﻴﺒ&= #65166;ﺷﺪ'ﮐﻪ ﺩﺭ ﺷﺶ ﻭﻟﺎﻳﺖ = ﺳﻠﻮﮐﻰ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻣﻄﺮﺡ ﺍﺳﺖ. ﺩﺭ ﺍﻳﻨﺠ= ﺎ ﻧﻴﺎﺯ ﺑﮕﻔﺘﻦ &= #65255;ﻴﺴﺖ' ﮐﻪ ﺧﻴﺎﻝ</s= pan> &#= 65261; ﺗﺨﻴّﻞ ﻭ ﺁﺭﺯﻭﻯ ﺍﻧﺴ&= #65166;ﻥ'ﺩﺭ ﻫﺮ ﺳﻄﺢ ﻭﻣﻘﺎ&= #65249;' ﺑﺘﻨﻬﺎﺋﻰ ﻧﻤ&#= 65264; ﺗﻮﺍﻧﺪ ﺧﻮﺩ ﻭ&= #65183;ﻮﺩ ﻳﺎﻓﺘﻪ ﻭﺗﮑﺎ&#= 65251;ﻞ ﺭﺍ ﺗﺄﻣﻴﻦ ﮐﻨ&= #65194;.ﮐﻪ ﻫﻨﺮ ﺿﻤﻦ ﺍﻳﻦ = ﺁﺭﺯﻭﻫﺎﺑﺎﺷ= 5194;.ﻭﺑﻴﺎﻥ ﻋﺎﻃﻔﻪ ﺧﻮﺩ'ﺍ&= #65199; ﻃﺮﻳﻖ ﻫﻨﺮ'ﮐﺎ&= #65235;ﻰ ﺑﺮﺍﻯ ﺗﻔﺴﻴﺮ &= #64400;ﺎﺭﻫﺎﻯ ﻫﻨﺮﻯ ﻫﻨﺮﻣﻨ&#= 65194; ﻧﻴﺴﺖ.ﺯﻳﺮﺍ ﺟ&= #65256;ﺒﻪ ﻫﺎﻯ ﺩﻳﮕﺮ ﺻﻨ&= #65228;ﺘﻰ ﻭ ﻣﻬﺎﺭﺕ ﻫﺎ'ﻭ= ﻣﺴﺎﺋﻞ ﺳﻠﻴﻘﻪ ﻭ ﺍﻗﺘ&= #65212;ﺎﺩ ﻭ ﺍﻣﻨﻴﺖ ﻭ ﺗﺒ= ﻠﻴﻐﺎﺕ'ﺩﺭ ﺭﻭﺍﺝ ﻭ ﺃثر ﮐ&#= 65166;ﺭ ﻫﻨﺮﻯ ﺩﺭ ﺩﻳﮕ&= #65198;ﺍﻥ ﻣؤثّر ﻣﻴﺒﺎ᥸= 7;ﺪ.ﻭﻟﻰ ﻫﻨﺮ ﺍﻟﻬﻰﺳﻠ&#= 65262;ﮐﻰ ﭼﻮﻥ ﺗﻨﻬﺎ ﺩﺭ&= #65165;ﻧﮕﺸﺖ ﺷﻤﺎﺭﻯﺎﺯ ﺍﻧ&#= 65204;ﺎﻧﻬﺎ ﺍﺳﺘﻌﺪﺍﺩﺵ ﻭ&#= 65183;ﻮﺩ ﺩﺍﺭﺩ.ﮐﺴﺎﻧﻰ &= #64400;ﻪ ﺩﺭﺗﻮﻟﺪﺍﺕ ﭘ&#= 65268;ﺸﻴﻦ ﺑﺸﺮﻯ ﺑﻬﺘﺮﻳ&#= 65254; ﺗﮑﺎﻣﻠﺎﺕ ﻣﻘ&#= 65194;ﻣﺎﺗﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺷﺘ&#= 65258;ﺍﻧﺪ. ﻧﻪ ﺷﺮﺍﻳﻂ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﻭ ﺗﺒﻠﻴﻐﺎﺗﻰ &= #65261; ﺗﺠﺎﺭﺗﻰ ﻭ ﺷﻬ&= #65198;ﺕ ﻭ ﻣﺒﺎﻟﻐﺎﺕ ﮐ&= #65258; ﺍثرﻯ ﻧﺪﺍﺭﻧA= 194;. ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﻃ&= #65198;ﻳﻖ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﺪﺑّﺮ ﻫﺮ ﻓﺮﺩ' ﺁﻧﺎﻥ= ﺭﺍ ﻫﺪﺍﻳﺖ ﺑﺎﻣﻮ&#= 65197; ﺍﻟﻬﻰ' ﺁﻏﺎﺯ ﺍ= ﺯﺷﻨﺎﺧﺖ ﭘﻴﺮ ﮐﺎﻣﻞ'ﻭ ﺍ= ﺯﺩﻳﺎﺩ ﻧﻘﺶ ﻭﮐﻮﺷﺶ ﺳ&= #65166;ﻟﮑﺎﻥ ﻣﻴﻨﻤﺎﻳﺪ. ﮐﻪ = ﻫﻨﺮ ﺍﻟﻬﻰ ﺷﺒﺎﻫﺘ&#= 65264; ﺍﺯ ﺍﻳﻦ ﻟﺤﺎﻅ = ﺑﺎ ﻫﻨﺮ ﺻﻨﻌﺘﻰ ﻭ = ﻋﺎﻣﻴﺎﻧﻪ ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> ﺟﺎﻯ ﺗﮑ= ;ﺮﺍﺭ ﻫﺴﺖ.ﮐﻪ ﮔﻔﺘﻪ = ﺷﻮﺩ' ﻋﻮﺍﻣلی که د᥷= 7; ﮐﺎﺭ ﻫﻨﺮ ﻣؤثّر ﻫʌ= 04;ﺘﻨﺪ.ﻳﮑﻰ ﺩﺍﺷﺘﻦ ﻋﺎﻃﻔ&#= 65258; ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﻫ&= #65256;ﺮﻯ'ﺩﺭ ﻫﻨﺮﻣﻨﺪ ﭘﺮﻭ&#= 65197;ﻯ ﻧﺎﻇﺮ ﺃثر ﻫﻨ= 5198;ﻯ.ﮐﻪ ﻃﺒﻴﻌﺘﺎ ﻧﺘﻴ&#= 65184;ﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺭﻭ&#= 65187;ﻰ ﺁﻧﺎﻥ'ﺩﺭ ﺗﻮﻟ&= #65194;ﺍﺕ ﺑﺸﺮﻯ ﭘﻴﺸﻴﻦ'&= #65169;ﺨﺼﻮﺹ ﺩﺭ ﺗﺮﺑﻴﺘﻬﺎ&#= 65263; ﺍﺟﺘﻤﺎﻋﻰ ﺗﻮ&#= 65247;ﺪ ﮐﻨﻮﻧﻰ ﺁﻧﺎﻥ &= #65165;ﺳﺖ. ﺩﺍﺷﺘﻦ ﻗﺪﺭﺕ &= #65175;ﺤﺮﻳﻚ ﮐﻨﺘﺮﻝ ﺷﺪﻩ ﺩ&= #65197; ﻋﻮﺍﻃﻒ'ﭼﻪ ﺩﺭ = ﻫﻨﺮﻣﻨﺪ ﻭﭼﻪ ﺩﺭ ﻧﺎﻇﺮ&= #65165;ﻥ ﻭ ﻋﺎﺷﻘﺎﻥ ﻫﺴ&= #65176;ﻰ ﺿﺮﻭﺭﻯ ﺍﺳﺖ. ﮐ= ﻪ ﻣﺒﺎﺩﺍ ﺍﻳﻦ ﺗ&= #65188;ﺮﻳﻚ' ﭼﻮﻥ ﺍﻧﻔﺠﺎﺭ &= #65155;ﺗﻤﻰ ﻫﻤﻪ ﺟﺎﻧﺒﻪ ﻭ&= #65169;ﻰ ﺣﺴﺎﺏ ﺩﺭ ﻳﻚ ﻟ= ﺤﻈﻪ ﺻﻮﺭﺕ ﮔﻴﺮﺩ. ﮐ= ﻪ ﭼﻴﺰﻯ ﺳﺎﻟﻢ ﺑ&= #65166;ﻗﻰ ﻧﻤﻴﮕﺬﺍﺭﺩ.ﭘ&#= 1587; ﺑﺮﺍﻯ ﺗﺤﺮﻳﻚ &= #65259;ﻨﺮﻯ ﻧﺎﻇﺮﺍﻥ ﻫﺪﻑ &= #65193;ﺭ ﺗﻤﺎﻡ ﮐﺎﺭ ﺍﻋ&= #65248;ﺎﻡ ﺷﺪﻩ ﻫﻨﺮﻣﻨﺪ'&= #65261;ﺑﺮﻧﺎﻣﻪ ﻫﺎﻯ ﻣﻮﺭﺩ ﺁﺭ&= #65199;ﻭﻯ ﻧﺎﻇﺮﺍﻥ ﻣﺸﺨ&#= 65210; ﻣﻴﺒﺎﺷﺪ.ﻋﻮﺍ&#= 65219;ﻒ ﻟﺎﺯﻡ ﺁﻧﭽﻪ ﺧ&= #65262;ﺩ ﺧﻮﺍﻫﺎﻧﻪ ﻣﻔ&#= 65268;ﺪ ﺷﺨﺺ ﻫﻨﺮﻣﻨﺪ &= #65169;ﺎ ﺷﺨﺺ ﻧﺎﻇﺮ ﻫﺴ&= #65176;ﻰ ﺑﺎﺷﺪ ﺑﺎﻳﺪ ﺑ&= #65252;ﺮﻭﺭ ﺍﺯ ﻃﺮﻳﻖ ﻋﻮﺍ&= #65219;ﻒ ﻫﻤﮑﺎﺭﻯ ﻭﻣﻨ&#= 65166;ﺻﻔﻪ ﺑﻴﻦ ﻫﻨﺮﻣﻨﺪ &= #65261; ﻫﻨﺮﺷﻨﺎﺳﻰ'ﻭ &= #65169;ﻴﻦ ﺍﻧﺴﺎﻥﺒﺎﺷﺪ. &= #65261;ﺟﺎﻟﺐ ﻋﺎﻗﺒﺖ ﺗﺒﺪﻳ&#= 65246; ﺑﻌﻮﺍﻃﻒ ﻓﺪﺍ&#= 64400;ﺎﺭﻯ'ﻭ ﺍﺯ ﺧﻮﺩ ﮔﺬﺷﺘ&= #64405;ﻰ ﺑﺎﺷﺪ.ﻳﻌﻨﻰ ﻫ&= #65256;ﺮﻣﻨﺪ ﺗﻨﻬﺎ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ ﺍﺣﺴﺎس ﺑﺪﻫﺪ'&#= 65261; ﺧﻴﺮﻯ ﺭﺍ ﻧﺨﻮ&= #65165;ﺳﺘﻪ ﺍﺯ ﻫﻨﺮ ﺷﻨﺎﺵ = ﻧﺎﻇﺮ ﺑﮕﻴﺮﺩ.ﻭ ﻧﺎﻇ&= #65198; </spa= n>ﻫﻨﺮ ﻧﻴﺰ ﻫA= 252;ﺎﻥ ﻗﺪﺭ ﮐﻪ ﺑﻬﺮﻩ = ﺍﺯ ﻫﻨﺮ ﻭﻫﻨﺮﻣﻨ&#= 65194; ﻣﻴﮕﻴﺮﺩ'ﺑﻬﺘ&#= 65198; ﻭ ﻫﻨﺮ ﺧﻮﺩ ﺑﺠ= ﺎﻣﻌﻪ ﺑﺼﻮﺭﺕ ﻧﺘﺎﻳ&#= 65184;ﻰ ﻣثبت ﺑﺎﺯ ﮔﺮA= 193;ﻧﺪ. <o:p></o:p> ﻧ= ﻘﺶ ﻓﮑﺮ ﻭ ﻃﺮﺡ ﺑﺮ= ﺗﺮﻯ' ﻭ ﺍﺳﺘﺪﻟﺎﻝ ﻣ&= #65262;ﺟﻮﺩ ﺩﺭﻫﺮ ﻃﺮﺡ ﺍﺯ = ﻫﻨﺮﻣﻨﺪ ﻣﻬﻢ ﺍﺳﺖ.ﮐﻪ ﻫ= ﻨﺮ ﺧﻮﺩﺭﺍ ﻋﻠﻤی &#= 65262;ﻣﻨﻄﻘﻰ ﻭ ﻣﺤﺒﻮﺏ ﺃﮐث&#= 1585;ﻳّﺖ ﺑﻨﻤﺎﻳﺪ.ﮔﺮﭼ&#= 65258; ﺑﺮﺍﻯ ﺯﻣﺎﻥ ﮐ&= #65262;ﺗﺎﻩ ﻋﺼﺮ ﺧﻮﺩ ﻭﺟﺎ&= #65251;ﻌﻪ ﺧﻮﻳﺶ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﺗﮑﻨﻴﻚ ﻟﺎﺯﻡ &= #65193;ﺍﺭﺍﻯ ﺍﺭﺍﺋﻪ ﮐﺎﺭ ﻫ&= #65256;ﺮﻯ' ﺑﻤﻮﺍﺯﺍﺕ ﭘﻴ&#= 65208;ﺮﻓﺖ ﺗﻤﺪﻥ ﺟﺎﻣﻌﻪ &= #65261; ﺗﮑﻨﻮﻟﻮﮊﻯ'ﻭ &= #65165;ﻣﮑﺎن ﺍﻧﺘﺸﺎﺭﺍﺕ ﻭ &= #65175;ﻌﻠﻴﻤﺎﺕ ﻭ ﻣﻌﺎﺩﻟﺎﺕ ﻓ&= #64401;ﺮﻯ ﺟﺎﻣﻌﻪ ﻫﺎ ﻭ ﺍ= ﻓﺮﺍﺩ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﺗ&= #65166; ﻫﻨﺮﻣﻨﺪ ﺍﺯ ﻫ&= #65252;ﻪ ﮔﻮﻧﻪ ﻫﻨﺮﻫﺎ&#= 65263; ﻧﻘﺎﻁ ﻣﺨﺎﻟﻒ &= #65183;ﻬﺎﻥ ﺑﺎ ﺧﺒﺮ ﻭ ﺑﻬﺮ= ﻩ ﺑﮕﻴﺮﺩ. ﺗﺎ ﺗﻔ= ﺎﻫﻢ ﮐﻞ ﺍﻧﺴﺎﻧﻰ ﺍ&= #65199; ﻃﺮﻳﻖ ﻫﻨﺮﺻﻮ&#= 65197;ﺕ ﮔﻴﺮﺩ. ﻫﺪﻑ ﺗﻌ= ﺎﻟﻰ ﺩﺍﺷﺘﻦ' ﺷﺮﻁ ﻣ= ﻮﻓﻘﻴّﺖ ﻃﻮﻟﺎﻧﻰ ﺗﺮ ﻫ&= #65256;ﺮ ﻭ ﻫﻨﺮﻣﻨﺪﺍﺳ&#= 65174;. ﺑﻮﺻﻔﻰ ﻫﺪف ه= 575;ﻯ ﺍﻋﻠﺎﻡ ﺷﺪﻩ'ﺗ&= #65166; ﻧﺎﻇﺮﺍﻥ ﺗﻐﻴ&#= 65268;ﺮ ﺗﮑﻠﻴﻒ ﺻﺮﻳﺢ &= #65191;ﻮﺩﺭﺍ ﺑﺪﺍﻧﻨﺪ . ﺗﻮﺻ= ﻴﻒ ﮐﻪ ﻫﻨﺮ ﻭ ﻫﻨﺮ= ﻣﻨﺪﺍﻥ ﺁﻥ'ﺑﺎ ﺟﺪّﻳﺖ &= #65169;ﮑﻮﺷﻨﺪ.ﺑﺎﺯ ﺷﺮﺍﻳﻂ ﺗﻮﻓﻴ&#= 65238; ﻫﺪﻑﻧﻬﺎﺋﻰ' ﺻ&= #65262;ﺭﺕ ﺑﺮﺩﺍﺷﺖﺍﻟﻬ= 5264; ﺍﺯ ﺃثر ﻫﻨﺮﻯ &#= 65165;ﺳﺖ.ﻳﺎ ﺍﺳﺘﻌﺪﺍﺩ &#= 65169;ﺮﺩﺍﺷﺖ ﺍﻭ ﮐﻪ ﺑﺎﺷﺪ.ﺑ= ﺎ ﺗﻮﺿﻴﺢ ﻫﻨﺮﻣ&#= 65256;ﺪ'ﻭ ﺑﺎ ﺗﺮﺑﻴﺘﻬﺎ&#= 65263; ﻫﺪﻑ ﺟﺎﻣﻌﻪ'ﻗ&= #65194;ﺭﺕ ﺑﺮﺩﺍﺷﺖ ﻭ ﺫﻭ&= #65237; ﻫﻨﺮﻯ ﺭﺍ ﺑﻴﺸ&= #65176;ﺮ ﮐﺮﺩ.ﻗﺪﺭﺕ ﺗﺨ&= #65268;ّﻞ ﻫﻨﺮﻣﻨﺪ'ﻭ ﻗﺪ&= #65197;ﺕ ﺑﻴﺎﻥ ﻫﻨﺮﻯ ﺑ&= #65200;ﺑﺎﻥ ﻳﺎ ﺑﮑﻠﻤﺎﺕ ﻭ&= #65267;ﺎ ﺑﺎﺁﻫﻨﮕﻰ ﻭ ﻧ&= #65240;ّﺎﺷﻰ ﻭ ﻏﻴﺮﻩ'ﺩﺭ ﻧﺎ= ﻇﺮﺍﻥ ﻫﻨﺮ' ﮐﻤﮑﻰ ﺑﻬ= ﺘﺮ ﺟﺎﻣﻌﻪ ﻣﻴﮑﻨ&#= 65194; .<o:p></o:p> ﻣﺎﺩﻩ ﻫ= ;ﻨﺮﻯ'ﺑﺮﺣﺴﺐ ﺷﺮﺍﻳﻂ ﻣﮑﺎﻥ &= #65261;ﺯﻣﺎﻥ ﻭ ﺍﻓﺮﺍﺩ ﺟ= ﺎﻣﻌﻪﻫﺎ ﻧﻘﺶ ﻣﻬﻤﻰ ﺩﺍ&= #65197;ﺩ. ﺩﺭ ﺟﺎﻣﻌﻪ ﻫﺎ = ﻧﻴﺰ'ﺷﻨﺎﺧﺖ ﺍﺭﺯﺷﻬﺎﻯ ﺍﻗ&#= 65176;ﺼﺎﺩﻯ ﻭ ﻣﻌﻨﻮﻯ ﺫﻫﻨ&= #65264; ﻭ ﺍﺭﺯﺷﻬﺎﻯ ﺭ&= #65261;ﺍنی ﻮﺭﻭﺣﻰ ﻭ ﺃﺑﺪ&= #65263;'ﺑﺎﻳﺪ ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65239;ﺮﺍﺭ ﮔﻴﺮﺩ.ﻭ ﺟﺎﻣﻌ&= #65258; ﺷﻨﺎﺳﻰ ﺑﺎﻳﺪ &= #65227;ﻤﻴﻖ ﺗﺮ ﺻﻮﺭﺕ ﮔﻴﺮ&= #65193;' ﺗﺎ ﮐﻤﺘﺮ ﺑﻠﺬ&= #65173;ﻫﺎﻯ ﺣﻘﻴﺮ ﺣﺮﺹ ﻭ ﻃ= ﻤﻊ ﻣﺎﺩﻯ'ﻭ ﻳﺎ ﻟﺬ= ﺕ ﺑﺮﺩﻥ ﺷﻬﻮﺍﻧ&#= 65264; ﻭ ﺟﻨﻮﻧﻰ 'ﻣﻘﺎ= ﻭﻣﺖ ﻭ ﺣﺘﻰ ﻣﺒﺎﺭﺯ&= #65257; ﮐﺮﺩ.ﻭ ﺍﻳﻨﺠﺎ = ﺍﺳﺖ' ﮐﻪ ﺑﻬﺘﺮﻳﻦ ﺷ&= #65198;ﺍﻳﻂ ﻣؤثّر ﺩﺭ ﻫﻨʋ= 98; ﺑﻤﺎ ﻳﺎﺩ ﺁﻭﺭﻯ ﻣﻴ&= #65208;ﻮﺩ. ﻭ ﺁﻥ ﻫﻨﺮ ﺍﻟﻬ= ﻰ ﻭ ﺳﻠﻮﻙ ﻭ ﺷﻬﻮ= ﺩ ﻣﺮﺍﺗﺐ ﺗﺠﻠﻴ&#= 1617;ﺎﺕ ﻭﺳﻄﻮﺡ ﺑﺮﺗﺮ &= #65227;ﻘﻠﻰ ﻭ ﺫﻭﻗﻰ'ﻭ ﻫﺪﻑ= ﺍﻧﺴﺎﻧﻬﺎﻯ اﻟﻬﻰ ﺍﺳﺖ. ﭼﻪ&= #65197;ﺳﺪ ﺑﮑﺎﻣﻠﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺍﻳﻦ ﻭﻟﺎﻳﺘﻬ&#= 65166;ﻯ ﺷﺸﮕﺎﻧﻪ ﺳﻠﻮ&#= 1705;ی ﻨﻮﻉ ﺑﺸﺮﻯ.ﺯﻳ&= #65198;ﺍ ﺑﺮﺣﺴﺐ ﻧﻈﺮﻳ&#= 65258; ﻫﮕﻞ'ﺍﻓﮑﺎﺭ ﻣ&= #65198;ﺩﻡ </spa= n>ﺑﺎ ﺿﺪ ﺍﻓﮑA= 166;ﺭ ﺁﻧﻬﺎ' ﺑﺮﺧﻮﺭ&= #65193; ﻣﻴﮑﻨﺪ. ﮐﻪ ﻫﻤ= ﻴﺸﻪ ﺩﺭ ﻫﺴﺘﻰ ﻭ ﺟﺎ= ﻣﻌﻪ ﻫﺎﻯ ﺍﻧﺴﺎﻥ ﻭ = ﺍﻓﺮﺍﺩ ﺣﺘﻰ ﺑﺴﻴﺎﺭ ﻧ&= #65200;ﺩﻳﻚ ﺑﻬﻢ ﻭﺟﻮﺩ ﺩﺍ&= #65197;ﻧﺪ. ﮐﻪ ﺗﺰ ﭘﻴﺪﺍ ﺷ= ﺪﻩ' ﺳﻨﺘﺰ ﻭﺗﺠﺮﺑ&#= 65258; ﺟﺪﻳﺪ ﻭﻋﻘﺎﻳ&#= 65194; ﻭ ﻧﻈﺮﻳّﺎﺕ ﺗ&#= 65166;ﺯﻩ ﺗﺮ ﻭﻣﺸﺘﺮﻙ ﺩ&= #65197; ﺑﻴﺸﺘﺮ ﺁﺭاء = 5251;ﻴﮕﺮﺩﺩ.ﭘس ﻫﻨﺮ ﻣﻨﺪ ﻗﺒﻠ&= #65166; ﺑﺎﻳﺪ ﺳﺎﻟﻚ ﻭ = ﺣﺘﻰ ﺍﻟﺄﻣﮑﺎﻥ ﺗﮑ&#= 65166;ﻣﻞ ﺷﻬﻮﺩﻯ ﺪﺍﺷﺘ&#= 65258;ﺑﺎﺷﺪ' ﺗﺎ ﻗﺪﺭﺕ ﻋﻘل ﻮ ﺗ&= #65228;ﻘّﻞ ﻭﺍﺳﺘﺪﻟﺎﻝ ﻭ&#= 65165;ﻫﺪﺍﻑ ﻭ ﺁﺭﺯﻭﻫﺎﻯ ﺧ&= #65262;ﺩ'ﻭﻣصاﺣﺒﻴʌ= 54; ﺭﺍ ﺑﻬﺘﺮ ﺑﺸﻨ&= #65166;ﺳﺪﻭ ﺩﻧﺒﺎﻝ ﮐﻨﺪ.ﺗ&= #65166; ﻧﻪ ﻓﻘﻂ ﺩﺭ ﺑُ&= #65198;ﺩ ﻣﺎﺩﻯ ﻣﺤﺒﻮﺏ&#= 65175;ﺮ ﺩﺭ ﺍﻓﺮﺍﺩ ﺑﻴ&= #65208;ﺘﺮﻯ ﻣﻴﮕﺮﺩﺩ.ﺑﻠﮑ&#= 65258; ﻧﺰﺩﻳﮑﺘﺮﺑﮑ= 5252;ﺎﻝ ﺭﺳﺎﻧﺪﻥ ﻣﻌﻨ&#= 65262;ﻯ ﻭ ﺍﺧﻠﺎﻗﻰ ﺍﻓ&= #65198;ﺍﺩ ﺟﺎﻣﻌﻪ ﮔﺮﺩﺩ &= #64400;ﻪﻋﺎﻗﺒﺖ ﺑﺪﺭﻙ ﻭﺑﺮﺩﺍ&#= 65207;ﺘﻬﺎﻯ ﻣﻴﻨﻮﻯ ﻭﺍﻟﻬ&#= 65264; ﻣﻮﻓﻖ ﺧﻮﺍﻫﺪ &= #65207;ﺪ. ﮐﺎﺭﻯ ﮐﻪ</s= pan> &#= 64344;ﻴﺎﻣﺒﺮﺍﻥ ﺧﺪﺍ ﻧﻴﺰ' ﻫﺮﻳ= ﻚ ﺑﺸﮑﻞ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻧﻪ ﻣﻄﺮﺡ ﮐﺮﺩﻩﺍ&#= 65255;ﺪ ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍ&#= 65247;ﻬﻰﺑﺎﺯﮔﺸﺘʌ= 58; ﺑﺨﻠﻖ ﻧﻘّﺎﺵ &#= 65261;ﺷﺎﻋﺮ ﻭ ﺍﺩﻳﺐﻭﺣﺘﻰ &= #65227;ﺎﻟﻢ ﻋﻠﻮﻡ ﻓﻴﺰﻳﻚ &= #65169;ﺎ ﻣﺘﺎﻓﻴﺰﻳک هستند . ﺁﻧﮕﺎʌ= 57; ﺷﺮﺍﻳﻂ ﻋﺮﻓﺎﻧﻰ ﻟﺎﺯ&#= 65249; ﺑﺮﺍﻯ ﻫﻨﺮﻣﻨ&#= 65194;'ﺑﺨﺼﻮﺹ ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﻃﺎﻟﺐ ﺷﻨﺎﺧﺖ &= #65259;ﻨﺮﺍﻟﻬﻰ ﻭ ﺳﻠﻮﻙ ﻭ ﺷﻬﻮ= ﺩ' ﻫﺮﭼﻪ ﻋﻤﻴﻖ ﺗ&= #65198; ﺍﺯ ﺑﺮﺩﺍﺷﺘﻬ&#= 65166;ﻯ ﻫﻨﺮﻯ ﻭ ﺗﻔﮑّ&#= 65198; ﻣﺎﺩﻯ ﺩﻭﺭ ﺷﻮ&= #65255;ﺪ'ﻭ ﺗﻘﺮّﺏ ﺑﻴﺸﺘ= 5198; ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺩﺍﺭﻧﺪ .<o:p></o:p> ﻣﻴﺘﻮﺍ= ﻥ ﮔﻔﺖ ﻫﻨﺮﻯ ﻫﻢ = ﺑﻮﺟﻮﺩ ﻧﺨﻮﺍﻫﺪ ﺁﻣﺪ'&= #65165;ﮔﺮ ﻧﺘﻮﺍﻥ ﺁﺭﺯﻭ&#= 65259;ﺎ ﻭ ﺗﺨﻴّﻠﺎﺕ ﻭ &= #65193;ﻳﮕﺮ ﺷﺮﺍﻳﻂ ﺗﺤﻘﻖ &= #65259;ﻨﺮﻯ ﺭﺍ'ﺗﺠﺴّﻢ ﻣﺎ&#= 65193;ﻯ ﺑﻨﻤﺎﻳﻨﺪ.ﮔﻮ&#= 65163;ﻰ ﻫﻨﺮﻯ ﺑﺎﻟﻘﻮ&#= 1617;ﻩ ﺩﺭ ﺗﺨﻴّﻞ ﻫﻨ&#= 65198;ﻣﻨﺪ'ﺩﺭ ﺳﻮﮊﻩ ﺗﻌﺒﻴﺮ&#= 65263; ﺍﺭﺍﺋﻪ ﺷﺪﻩﺍ&#= 65261; ﺑﻨﺎﻇﺮ ﻫﻨﺮ ﺍ&= #65251;ﮑﺎﻥ ﻣﻴﺪﻫﺪ ﺩﺭ ﻓﮑ&= #65198; ﺧﻮﺩ ﺭﺍ ﻣﺠﺴم &= #65252;ﻮﻣﺎﺩﻯ ﺑﺒﻴﻨﺪ. ﮔﺮﭼﻪ = ﻣﻄﻠﻘﺎ ﻫﻤﺎﻥ ﺭﺍ ﻧﺒﻴ&= #65256;ﺪ ﮐﻪ ﺗﺎ ﺣﺪﻭﺩﻯ = ﭼﻨﺎﻥ ﺑﺎﺷﺪ. ﻧﺎﻇﺮ ﻫ= ﻨﺮ ﻭ ﺷﻨﻮﻧﺪﻩ ﻭﺧ&= #65262;ﺍﻧﻨﺪﻩ ﺃثرﻫﻨﺮﻯ'ﻫﻤA= 166;ﻥ ﺁﺭﺯﻭ ﺭﺍ ﺩﺭ ﺩ= ﻝ ﺩﺍﺷﺘﻪ'ﺩﺍﻧﺴ&#= 65176;ﻪ ﻳﺎ ﻧﺪﺍﻧﺴﺘﻪ'&= #65203;ﻮﮊﻩ ﻫﻨﺮﻯ ﺭﺍ ﻫﻤﺎ&= #65253; ﻣﻴﻴﺎﺑﺪ'ﮐﻪ ﻣ&= #65268;ﺨﻮﺍﺳﺘﻪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #64344;س ﺍﺷﺘﺮﺍﻙ ﻣﻌﻨ&#= 65262;ﻯ ﻭﺭﻭﺣﻰ ﺑﺎ ﻫﻨ&= #65198;ﻣﻨﺪ ﺻﺎﺣﺐ ﻫﻨﺮ'ﺩﺭ = ﻧﺎﻇﺮﺍﻥ ﻫﻨﺮ ﺩﺳﺖ ﻣﻴﺪ&= #65259;ﺪ. ﻫﻨﺮﻋﺎﻃﻔﻰ ﺑ&#= 65166;ﺷﺪ ﻳﺎ ﻟﻬﻮ ﻭﻟﻌﺐ'= ﻭ ﻳﺎ ﺧﻠﻖ ﻭ ﺁﻓﺮ= ﻳﻨﺶ ﻫﺎﻯ ﺟﺪﻳﺪ ﺍﺯ = ﺻﻮﺭﺗﻬﺎ ﻭ ﺍﺣﺘﻤﺎﻟﺎﺕ &= #65251;ﺠﺴّﻢ'ﺍﺯ ﻳﻚ ﻓﮑﺮ ﻏﻴﺮ ﻣ= ﺠﺴّﻢ ﺩﺭ ﺫﻫﻦ ﻣﻴﺘﻮ&= #65165;ﻧﺪ ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﻭ = ﻳﺎ ﺣﺘﻰ ﺍﮔﺮ ﻫﻨﺮ = ﺗﻌﺒﻴﺮ ﺧﻴﺎﻟﻰ'ﻭ ﺍﺳﻘ&= #65166;ﻁ ﻣﺎﺩﻯ ﻭﺗﺠﺴّ= 5250; ﻭﺗﻨﺰﻳﻞ ﻳﻚ ﺍ&= #65247;ﻬﺎﻡ ﻓﮑﺮﻯ ﻭ ﻫﻨﺮﻯ = ﺩﺭ ﺫﻫﻦ ﻫﻨﺮﻣﻨﺪ&#= 65169;ﺎﺷﺪ' ﮐﻪ= ﻣﺮﺍﺗ= ;ﺐ ﺍﻟﻬﻰ ﺩﺍﺩﻩ ﺑ&= #65166;ﺷﻨﺪ.ﻭﻳﺎ ﺑﻔﺮﺽ ﺧﻮﺩ ﺁﻓ&= #65198;ﻳﺪﻩ ﺍﺳﺖ . ﻭ ﺣﺘﻰ ﻫ᥽= 6;ﺮ ﺍﮔﺮ ﺍﻧﻔﻌﺎﻝ &= #65169;ﺎﺷﺪ.ﻳﺎ ﻓﻌﻞ ﻣؤثّر 'ﻭ = 5267;ﺎ ﺍﺣﺴﺎس ﻣﺎﺩﻯ &#= 65169;ﺎﺷﺪ ﺑﺎ ﻋﺎﻃﻔﻪﺍﻯ &= #65251;ﻌﻨﻮﻯ ﻭ ﺍﻟﻬﻰ' ﮐﻪ ﺍﺭ= ;ﺯﺷﻬﺎ ﺭﺍ ﺟﺪﺍ ﺍﺯ ﻣﺎ= ﻫﻴّﺘﻬﺎ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﺩ&= #65261; ﺟﻨﺒﻪ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ ﺭﺍ ﺍﺯ ﻫﻢ ﺟﺪﺍ= ﻣﻴﮑﻨﺪ. ﮐﻪ ﻣﺎ ﺍﺯ ﺍﻣﻮ= ﺭ ﻣﺎﺩﻯ ﻭ ﻳﺎ ﺭﻭ= ﺣﻰ ﻣﻴﮕﻮﺋﻴﻢ.ﮔﺮ&#= 64380;ﻪ ﺩﺭ ﺍﻳﻦ ﺑﻴﻦ ﻣ= ﺮﺍﺣﻞ ﻣﺘﻮﺳﻄﻰ ﻫﺴﺖ.&= #64380;ﻮﻥ ﻣﺮﺍﺣﻞ ﺫﻫﻨﻰ &= #65261;ﻣﻌﻨﻮﻯ ﻧﻴﻤﻪ ﻣﺎﺩﻯ ﻭ = ﻧﻴﻤﻪ ﺭﻭﺍﻧﻰ'ﻭ ﻧﻴﺰ = ﻣﺮﺍﺣﻞ ﺑﻴﻦ ﺭﻭﺍﻧﻰ ﭘ&= #65198; ﻋﻘﺪﻩﺍﻯ'ﮐﻪ ﺩ&= #65197; ﻫﺮ ﺍﻧﺴﺎﻥ ﻫﺴ&= #65174;.ﺗﺎ ﺭﻭﺍﻥ ﺗﺰﮐﻴﻪ &= #65207;ﺪﻩ ﮐﻢ ﻳﺎ ﺯﻳﺎﺩ 'ﺑ= ;ﻤﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻭﺍﻟﻬ&#= 65264; ﺑﺮﺳﻨﺪ.ﻫﻤﻪ ﺍ&= #65267;ﻦ ﺟﻨﺒﻪﻫﺎﻯ ﻫﻨ&#= 65198;ﻯ ﺩﺭﻫﺮ ﺣﺎﻝ'ﺟﻨ&= #65170;ﻪ ﻣﻌﻤّﺎ ﺩﺭ ﺗﺮ&#= 64400;ﻴﺐ ﺍﺑﺪﺍﻋﻰ ﻭﻧﻮ&#= 65153;ﻭﺭﻯ ﻭﮐﺎﺭﺑﺮﺩ ﻣﺎ&#= 65259;ﺮﺍﻧﻪ ﺟﺪﻳﺪﻯ'ﺍﺯ ﻫﻤ&= #65258; ﻋﻮﺍﻣﻞ ﻭﮔﻮﻧ&#= 65258; ﻫﺎﻯ ﻓﮑﺮﻯ ﻭ ﺫ= ﻭﻗﻰ ﺍﻧﺴﺎن هاﻯ ﻣA= 176;ﻔﺎﻭﺕ ﺑﺎﻫﻢ' ﺑﺎﻳﺪ ﺩ= ﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ'ﺁﻧﮕﺎ&#= 65257; ﮐﺎﺭ ﻫﻨﺮﻯ ﻣﻮ&= #65235;ﻖ ﺗﺮ ﺍﺳﺖ.ﺩﺭ ﺣﺎ= ﻟﻴﮑﻪ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮ ﺳ= ﻠﻮﮐﻰ ﻭﺍﻟﻬﻰ' ﭘس ﺍﺯ = ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺍﺯ ﻫﻤﻪ = ﺍﻳﻦ ﻋﻮﺍﻣﻞ ﻣﻨﺎﺳ&#= 65168; ﻫﺮﺯﻣﺎﻥ ﻭﻫﺮ &= #65251;ﮑﺎﻥ ﻭﻫﺮ ﻃﺒﻘﻪ ﺍﻧ&= #65204;ﺎﻧﻰ' ﻣﻴﺘﻮﺍﻧﺪ ﺗﺄ&#= 1579;یر ﻋﺠﻴﺒﻰ &#= 65193;ﺭﻧﺎﻇﺮﺍﻥ ﻭ ﺷﻨﻮﻧﺪﮔﺎﻥ &= #65261; ﭘﻴﺮﻭﺍﻥ ﺳﺎﻟ&#= 65242; ﺧﻮﺩ ﺑﮕﺬﺍﺭﺩ.&= #64400;ﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺁﻧ&#= 65260;ﺎ ﺭﺍ ﺍﺯ ﻣﻘﺎﻡ ﺣ= ﻴﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﻮﻫﻴّﺖ ﻭ ﻓﺮﺷﺘﻪ ﮔﻮﻧ&= #65258; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺭﺁﻭﺭﺩ.ﮐﻪ ﺿ&= #65252;ﻨﺎﺍﺯ ﺍﻳﻦ ﭘس ﻋﻤﻠﺎ&#= 64380;ﻮﻥ ﺪﻳﮕﺮ ﻣﺮﺍﺗﺐ&#= 65165;ﻟﻬﻰ ﻣﻴﺸﻮﻧﺪ.ﺩﺭﻫ&#= 65198;ﺣﺎﻝ ﺍﻳﻦ ﺷﻌﻮﺭﻫﺎ&#= 65263; ﻋﺎﻃﻔﻰ'ﮐﻪ ﻣﻴ&= #65192;ﻮﺍﻫﻨﺪ ﺑﺎ ﻫﻨﺮ ﻧﻴﺰ ﺷ= ﮑﻞ ﺁﻥ ﺗﺠﺴّﻢ ﻭ ﺗ&= #65262;ﻟﺪ ﺟﻬﺎﻧﻰ ﺩﺭ ﺻﻮ&= #65197;ﺕ ﭘﻴﺪﺍ ﮐﻨﻨﺪ'ﺷ&= #65228;ﻮﺭﻯ ﻭﺍﺿﺢ ﺑﺎﺷﺪ.ﻭ&= #64380;ﻨﺎﻥ ﻫﻤﻪ ﺟﺎﻧﺒﻪ ﺍ&= #65267;ﻦ ﻭﺿﻮﺡ ﺑﺎﺷﺪ'ﮐ&= #65258; ﺭﻭﺯﻧﻪ ﻫﺎﻯ ﺿ&= #65228;ﻒ ﻭﺗﺎﺭﻳﻚ ﻭ ﻗﻬ&= #65240;ﺮﺍﺋﻰ ﺩﺭ ﻳﻚ ﺃثر ﻫﻨ&#= 65198;ﻯ ﻧﺒﺎﺷﺪ. ﮐﻪ ﺩﺭ= ﻧﻘﺪ ﺩﺭﺳﺖ ﻫﻨﺮ'ﻭﺗ&= #65256;ﻬﺎ ﺍﺯ ﻫﻨﺮ ﺷﻨﺎﺳ&= #65166;ﻥ ﻭﺍﻗﻌﻰ'ﮐﻪ ﺣﻖ = ﻧﻘﺪ ﻭﺍﻧﺘﻘﺎﺩ ﺩﺍ&#= 65197;ﻧﺪ ﺷﻨﺎﺧﺘﻪ ﻣﻴﺸ&#= 65262;ﻧﺪ.ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﮐﻤ&= #65166;ﻝ'ﺑﻴﻚ ﮐﺎﺭ ﻫﻨﺮﻯ ﻭ ﺁ= ﺭﺯﻭﻫﺎﻯ ﺗﺨﻴّﻠﻰ ﻫﻨﺮ= 5251;ﻨﺪ ﻣﻮﻓﻖ ﺑﮕﻔﺘﻪ(&= #65251;ﺎﻟﺮﻭ) ﻧﻪ ﻓﻘﻂ ﺗﺨﻴّ&#= 65248;ﺎﺕ ﻭ ﺁﺭﺯﻭﻫﺎ ﺑﻠ&= #64401;ﻪ ﺩﻭﺭﺩﺳﺖﺗﺮﻳ= 5254; ﺟﻨﺒﻪ ﻫﺎﻯ ﺁﺭ&= #65199;ﻭﻫﺎ'ﺑﺎﻳﺪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65261;ﺿﻮﺡ ﺩﺍﺷﺘﻪﺑﺎﺷﻨ= 5194;.ﻭﻫﻴﭻ ﻫﻨﺮﻯ ﻧﻤﻴﺘﻮ&#= 65165;ﻧﺪ ﺗﻤﺎﻡ ﻭﺿﻮﺡ ﺍ&= #65235;ﮑﺎﺭ ﺧﻮﺩﺭﺍ ﺑﻴﺎﻥ &= #64400;ﻨﺪ'ﮐﻪ ﺑﻴﺎﻥ ﺷﺪﻧﻰ ﻫ&= #65250; ﻧﻴﺴﺘﻨﺪ.ﭼﻪ ﺭ&= #65203;ﺪ ﮐﻪ ﺃﮐثر ﺍﻧﺴ= 5166;ﻧﻬﺎ ﻭﺣﺘﻰ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ'ﻣﺎﻳﻞ ﺑﺎﺑﺮﺍﺯ ﺍﺣﻮ&#= 65165;ﻝ ﻭ ﻋﻮﺍﻃﻒ ﻭ ﺍﺣ= ﺴﺎﺳﺎﺕ ﺧﻮﺩ باشند'ﺑᥴ= 6;ﺯ ﻋﻤﻠﺎ ﺑﺮﺧﻰ ﻋ&= #65262;ﺍﻃﻒ ﺧﻮﺩﺭﺍ ﻣﺸﺨّ= 5210; ﮐﻨﺪ ﮔﺎﻫی ﻤﺬ&#= 65259;ﺒﻰ.ﺯﻳﺮﺍ ﻧﺎﻇﺮﺍﻥ ﻫﻨﺮ &= #65175;ﻘﺮﻳﺒﺎ ﻫﻤﮕﻰ ﺗﻌﺼﺒّ= 5166;ﺕ ﻣﺬﻫﺒﻰ ﻭﺩﻳﻨ&#= 65264; ﺩﺍﺭﻧﺪ.ﻭﭼﻪ ﺟ&= #65256;ﺒﻪﻫﺎﻯ ﺳﻴﺎﺳی ﻮ ﺁﻳﺪ&#= 65163;ﻮﻟﻮﮊﻳﮑﻰ'ﮐA= 258;ﺑﺎﺯ ﺑﺎ ﺣﺪّ ﺃﮐثرA= 175;ﻌﺼّﺐ ﺍﻳﺪﺋﻮﻟﻮﮊﻳ= 4401;ﻰ ﻭﻋﻘﻴﺪﺗﻰ ﺩﺍ&#= 65197;ﻧﺪ ﻭﺣﺘﻰ ﺑﺴﻴﺎﺭ &= #65211;ﻔﺎﺕﺷﺨﺼﻰ ﺧﻮﺩﺭﺍ ﻫﻨﺮﻣ&#= 65256;ﺪ ﻣﺨﻔﻰ ﻣﻴﮑﻨﺪ. = ﻣﺎﻧﻨﺪ ﻣﻴﻞ ﮐﺴﺐ ﻣﻴﻞ = ﺍﺯ ﻫﻨﺮ ﻭﺟﻨﺒﻪ ﻫ&= #65166;ﻯ ﺗﺨﻴّﻠﻰ ﻭ ﻓﺮ&#= 65267;ب کاﺭﻯ' ﮐﻪ ﺧﻮﺩ &= #65259;ﻨﺮﻣﻨﺪ ﻋﻤﺪﺍ ﺑﮑﺎﺭ ﻣ&= #65268;ﮕﻴﺮﺩ ﮐﻪ ﻣﺮﺩ ﺍﻗﺘﺼ&= #65166;ﺩﻯ ﻭ ﻳﺎ ﺍﺟﺘﻤﺎﻋ&= #65264; ﻭ ﻳﺎ ﺍﻋﺘﻘﺎﺩ&= #65263; ﺁﻧﺮﺍ ﺩﺍﺭﺩ.<o:p></o:= p> ﻭ ﺍﮔﺮ ᥽= 9;ﺬﻳﺎﻥ ﺭﺍ ﺑﺮﺧﻰ ﺿﻤﻦ = ﺗﺨﻴّﻠﺎﺕ ﺟﻨﻮﻧﻰ'ﻭ ﺑﻴﻤ&= #65166;ﺭ ﮔﻮﻧﻪ ﻏﻴﺮ ﺗﮑ&= #65166;ﻣﻠﻰ'ﻭ ﺣﺘﻰ ﺑﻘﻬﻘﺮﺍ&#= 65263; ﺭﻭﺍﻥﺤﻴﻮﺍﻧ= 5264; ﺍﻧﺴﺎﻥﺮﺍ ﺑﺎ&#= 65259;ﻨﺮ ﻣﺮﺑﻮﻁ ﮐﺮﺩﻩ&#= 65165;ﻧﺪ' ﭼﻮﻥ ﻣﺮﺯ ﺗﺸﺨ&= #65268;ﺺﺃثر </spa= n>ﻫﻨﺮﻫﺬﻳﺎ᥽= 5;ﻰ'ﺑﺎ ﺃثرﻫﻨﺮ ﻋﻘﻠA= 166;ﻧﻰ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ'&= #65165;ﻟﺒﺘﻪ ﺟﻨﻮنی ﺘﺮ ﻭﻳ= 5166; ﮐﺎﻣﻠﺘﺮﻣﻌﻠ= 5262;م او ﻫﺴﺘﻨﺪ. ﻭﻟ&#= 65264; ﻣﺮﺯ ﻣﺸﺘﺮﻙ ﺁ&= #65255;ﻬﺎ ﻧﺎ ﻣﻌﻠﻮﻡ ﺍﺳ&= #65174;.ﻭﭼﻮﻥ ﺣﺘﻰ ﻫﻨﺮﻫﺎﻯ &= #65251;ﻌﻘﻮﻝ ﻭﺍﺿﺢ'ﺑﺎﺯ ﺩﺭ = ﺣﺪّ أﻘﻞ ﻫﻨﺮﻣﻨﺪ'&#= 65261; ﺑﺎ ﺳﻄﺢ ﻋﻘﻞ ﺟ= ﻤﻌﻰ ﺟﺎﻣﻌﻪ ﺑﺎﺷﺪ'&= #65169;ﺎﺯ ﭘﻴﺸﺮﻓﺖ ﻗﺎﺑ&#= 65246; ﺗﻮﺟﻬﻰﻧﺨﻮﺍ= 5259;ﺪ ﺑﻮﺩ.ﺍﮔﺮ ﻫﻤﺎ&= #65253; ﺳﻄﻮﺡ ﻋﻘﻠﻰ ﺑ&= #65212;ﻮﺭﺕ ﻫﻨﺮ'ﻣﺎﻧﻨﺪ<sp= an dir=3DLTR> </spa= n>ﺷﻌﺮ ﻭ ﺍﺩﺑA= 268;ّﺎﺕ ﻭ ﺣﮑﻤﺘﻬﺎﻯ ﻓ&= #65248;ﺴﻔﻰ ﺑﺪﻳﮕﺮﺍﻥ ﺑﺮ&#= 65203;ﺪ'ﮐﻪ ﻫﻨﻮﺯ ﺩﺭ ﻫﻤﺎ&= #65253; ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264; ﻫﺴﺖ'ﻭﻟﻰ ﻫﻨﺮ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭ ﻧ= ﻈﺮ ﺑﺎﻳﺪ ﺩﺍﺷﺖ'ﮐ&= #65258; ﻳﮕﺎﻧﻪ ﺭﺍﻩ ﻫ&= #65256;ﺮﻯ ﺑﺮﺗﺮ ﺍﺯ ﻋﻘﻞ = ﺟﻤﻌﻰ ﺍﺳﺖ.ﭼﻪ ﺭﺳﺪ ﺑ= ﺴﻄﻮﺡ ﭘﺎﺋﻴﻦ ﺗﺮ'ﻭ ﻳ= ﺎ ﺑﻴﻤﺎﺭ ﮔﻮﻧﻪ &= #65259;ﺬﻳﺎﻧﻰ ﻭ ﺟﻨﻮﻧﻰ.ﻭ ﺍﻳ= ﻦ ﻣﻌﻘﻮﻟﻴّﺖ ﺑ= 5198;ﺗﺮ ﻭ ﺟﺪﻳﺪ ﮐﻪ ﺗﻨ= ﻬﺎ ﺩﺭ ﺍﻟﻬﺎﻣﺎﺕ &= #65247;ﺪﻧّﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﻭ ﺷﺎﻫﺪﺍﻥ ﻣﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻯ ﻫﺮﭼﻪ &= #65169;ﺎﻟﺎﺗﺮ ﻭ ﺑﻴﺸﺘﺮ ﺍﻟﻬ&= #65264; ﻗﺮﺍﺭ ﺩﺍﺭﺩ. ﮐ= ﻪ ﭼﻮﻥ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻧﻪ ﺗﺒﺪﻳﻞ ﻭ ﺗﺠﺴ&= #1617;ﻢ ﻣﺎﺩﻯ ﺩﺭﺁﻣﺪ' = ﻣﻔﻴﺪ ﻫﺪﺍﻳﺖ ﻣﺮﺩﻡ &= #65199;ﻣﺎﻥ'ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺩ&= #65197; ﻣﺴﺘﻌﺪﺍﻥ ﻳﻌ&#= 65256;ﻰ ﺩﺍﺭﻧﺪﮔﺎﻥ ﻋ&#= 65240;ﻠﻬﺎﻯ ﻓﺼﻮﻝ ﺑﺎﻟﺎﺗ&#= 65198; ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭ ﭼﻮﻥ ﺁﻳﻨﺪﻩ = ﻫﺎﻯ ﺑﺮﺗﺮ ﻏﻴﺒﻰ ﺍ&= #65247;ﻬﻰ'ﻭﻧﻴﺎﻣﺪ= 5257; </spa= n>ﺑﺘﺤﻘﻖ ﺟﻬʋ= 66;ﻧﻰ'ﺗﻨﻬﺎ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﺍﺳﺖ.ﮐﻪ = ﺧﺎﻟﻖ ﺍﻭل ﺯﻣﺎﻧﻬﺎ= 5263; ﻤﺘﻮﺍﻟﻰ ﺍﺭﻭ&#= 65165;ﺡ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳ&= #65190; ﺗﻌﺎﻟﻰ ﻫﺎﻯ ﻧ&= #65262;ﻋﻰ ﺍﺭﻭﺍﺡ.ﭼﻪ ﺭﺳ&= #65194; ﺑﺂﻳﻨﺪﻩ ﻫﺎﻯ &= #65169;ﺮﺗﺮ ﻭ ﻃﺮﺣﻬﺎﻯ ﺁﻣ&= #65166;ﺩﻩ ﺍﻟﻬی ﺒﺮﺍﻯﺎ= 5255;ﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﮐﻪ = ﺑﻌﺪﻫﺎ ﺩﺭ ﺟﻬﺎﻥ ﻇﻬﻮ&= #65197;ﺍﺕ ﻭ ﺗﺠﻠّﻴﺎﺕ ﻭ &= #65175;ﺠﺴّﻤﺎﺕ ﻭﺗﻮﻟّﺪﺍﺕ ﻣ= 5166;ﺩﻯ ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ &= #65255;ﻮﻋﻰ ﺑﺎﻟﺎﺗﺮ ﺧﻮﺍ&#= 65259;ﻨﺪ ﺩﺍﺷﺖ.ﭘس ﺟﺎﻯ &= #65175;ﺮﺩﻳﺪ ﻧﺒﺎﻳﺪ ﺑﺎﺷﺪ' = ﮐﻪ ﺍﻧﺴﺎﻧﻬﺎ ﻧﺴ&#= 65170;ﺘﺎ ﻋﺎﻗﻞ'ﺑﺨﺼﻮﺹ &= #65169;ﺎﻋﻘﻞ ﻟﻮﺍﻣﻪ ﺑﺮﺗﺮ &= #65165;ﺯ ﻋﻘﻞ ﺍﻣّﺎﺭﻩ &#= 65255;ﻔس ﺣﻴﻮﺍﻧﻰ ﮐﻪ ﻫ&= #65252;ﻪ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺍ&#= 65197;ﻧﺪ'ﻣﮕﺮ ﺑﺮﺧﻰ ﮐﻪ ﻣﺮﺍ&= #65175;ﺒﻰ ﺍﺯ ﺗﮑﺎﻣﻠﺎﺕ&#= 65235;ﺼﻮﻝ ﻭﻧﻮﻉ ﺑﺸﺮﻯ ﺭ&= #65165;ﺑﺎﻟﺎ ﺁﻣﺪﻩ ﺑﺎﺷﻨﺪ' = ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﮐﺴﺐ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺣﻰ ﻭ ﻋﻘﻠﻰ ﻭ ﺍﻟﻬ= ﻰ ﮐﺮﺩﻩ ﺑﻮﺩﻩﺍ&#= 65255;ﺪ ﺁﻧﮕﺎﻩ ﺑﺎ &#= 65227;ﻘﻞ ﻟﻮﺍﻣﻪ ﻧﻘّﺎ= 5193; ﺧﻮﻳﺸﺘﻦ'ﻭﺧﻮ&#= 65193;ﺭﺍ ﮐﻤﺘﺮ ﺩﺍﻧﻰ ﻧ&= #65204;ﺒﺖ ﺑﺪﻳﮕﺮﺍﻥ ﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ'ﻣﻴﺘﻮﺍ&#= 65255;ﻨﺪ ﺍﺯ ﻃﺮﻳﻖ ﺗﻘﻠ&= #65268;ﺪ ﻭ ﺗﻮﺳّﻠﺎﺕﻭ &#= 64344;ﻴﺮﻭﻯﻬﺎﻯ ﺁﻧﺎﻥ'ﺑﺎ ﺍﺭﺍ&= #65193;ﻩ ﻭ ﻃﻠﺐ ﺍﺻﺮﺍﺭ = ﺁﻣﻴﺰ'ﻭ ﺻﺒﻮﺭﻯ ﺗﺤﻤّ= 5246; ﻣﺸﮑﻠﺎﺕ ﺭﺍﻩ &= #65175;ﻌﺎﻟﻰ ﺍﻟﻬﻰ' ﮐﻪ ﻣﻌﻤ= ﻮﻟﺎ ﮐﻮﻩ ﻧﻮﺭﺩﺍﻥ &= #65193;ﺍﺭﻧﺪ'ﻭ ﻧﻪ ﺭﻫﺮﻭﺍﻥ ﺩ&= #65197; ﺳﻄﻮﺡ ﺍﻓﻘﻰ ﺁ&= #65255;ﮕﺎﻩ ﮔﻮﺋﻰ ﺯﻣﺎﻥ ﺭ&= #65165; ﺑﺠﻠﻮ ﮐﺸﻴﺪﻩ &= #65261; ﺁﻳﻨﺪﻩ ﻫﺎ ﺭﺍ = ﺑﺎﻣﺮﻭﺯ ﺁﻭﺭﺩﻩ'ﮐﻪ ﺑﻄ&= #65262;ﺭ ﺳﻤﺒﻮﻟﻴﻚ ﺗﮑ&#= 65166;ﻣﻠﺎﺕ ﺭﻭﺣﻰ ﻭ ﻋﻘﻠﻰ = ﺁﻥ ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ &= #65153;ﻳﻨﺪﻩ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﺑﺪﺳﺖ ﺁﻭﺭﺩﻩﺍﻧﺪ ﭼ&#= 65262;ﻥ ﭘس ﺍﺯ ﺷﻬﻮﺩﻫ&#= 65166;ﻯ ﻋﺮﺷﻰ ﺧﻮﺩ' ﺑﺨ= ﺼﻮﺹ ﺷﻬﻮﺩ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ'ﺑﻄﺮﻳﻘﺖ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﻣﺤﻤﺪﻯ ﺗﮑﻤﻴ&#= 65246; ﺷﺪﻩ ﻫﻤﺎﻥ ﻃﺮ&= #65267;ﻘﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﭘﻨﺠﮕ&#= 65166;ﻧﻪ ﭘﻴﺸﻴﻦ ﺁﺩﻡ ﻭ&= #65199;ﺭﺩﺷﺖ ﻭﻣﺴﻴﺢ ﻣﻴﺒﺎ&#= 65207;ﺪ ﺁﻧﮕﺎﻩ ﻫﺮﭼﻪ &= #65169;ﻴﺎﻥ ﮐﻨﻨﺪ'ﻳﺎ ﺍﻓﻌ&= #65166;ﻟﻰ ﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪ&= #65259;ﻨﺪ'ﻭ ﻳﺎ ﭘﻨﺪﺍﺭﻯ ﺩ&= #65197; ﺳﺮ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﻨﺪ' ﻫﻨﺮﻣﻨﺪﺍﻧﻪ &#= 65165;ﺑﺮﺍﺯ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﻣ&= #65166; ﺍﺯ ﻫﻨﺮﺍﻟﻬﻰ &= #65261;ﺳﻠﻮﮐﻰ ﻣﻴﮕﻮﺋﻴﻢ ﮐﻪ &= #65191;ﺎﺹ ﺁﺭﻳﺎ ﺷﺪﮔﺎﻥ'&= #65165;ﻓﺮﺍﺩﻯ ﺩﺭ ﺑﻴﻦ ﺗﻤﺎﻡ = ﻣﻠﻞ ﻫﺴﺘﻨﺪ. ﮔﺮﭼﻪ = ﺑﺘﻌﺪﺍﺩ ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﺟ&= #65166;ﻣﻌﻪ ﻫﺎﻯ ﺑﺎ ﻓﺼﻮﻝ = ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗﺮ ﭼﻮﻥ &= #65153;ﺭﻳﺎﺋﻴﺎﻥ ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ᥴ= 5;ﺻﻄﻠﺎﺣﺎ ﻣﺘﻤﺪﻥ ﺗﺮ ﻭ ﻋ= ﺎﻗﻞ ﺗﺮ ﮊﻧﺘﻴﮑﻰ ﺧ&= #65262;ﺍﻧﺪﻩ ﻣﻴﺸﻮﺩ.<o:p></o:p> ﺍﮔﺮ ﻫﺬ= ;ﻳﺎﻥ ﺭﺍ ﻳﮑﻰ ﺍﺯﻣﻮ&= #65165;ﺭﺩﻯ'ﺍﺯ ﻣﻌﻨﻰ ﻏﻴﺮ ﻭﺍ&= #65239;ﻌی ﺒﺪﺍﻧﻴﻢ' ﭼﻪﺭ&= #65203;ﺪ ﮐﻪﺑﺤﻘﻴﻘﺖ ﺑ&#= 65166;ﺷﺪ.ﺯﻳﺮﺍ ﻫﻤﺎﻥ ﺗﺨﻴّﻠ= 5166;ﺕ ﺣﻘﻴﺮ(ﺣﺪﻳث ﻧ&#= 65236;س) ﺍﻧﺴﺎﻥ ﻋﻘﺐ ﻣ&= #65166;ﻧﺪﻩ ﻓﮑﺮﻯ ﻭ ﻋﻘﻴﺪ&= #65175;ﻰ ﺑﺎﺭﻭﺍﻥ ﺁﻟﻮ&#= 65193;ﻩ ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﺳﻄ= ﻮﺡ ﺣﻘﻴﺮ ﻋﻘﻠﻰ ﻭ&= #65187;ﻴﻮﺍﻧﻰ ﻓﺼﻮﻝ ﺍﻭﻟﻴّ= 5258; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻫﺴﺘﻨﺪ'ﺑﺘﺨﻴ&#= 1617;ﻠﺎﺕ ﻭ ﺍﺑﺮﺍﺯ ﺁﺭﺯ&= #65261; ﻫﺎﻯ ﺧﻮﺩ'ﻭﻟﻮ = ﻫﻨﺮﻣﻨﺪﺍﻧﻪ ﻭ ﻳﺎﺩﺭ ﺣﺪّ ﻋ&= #65240;ﻞ ﺧﻮﺩﺷﺎﻥ ﻫﻨﺮ&#= 65251;ﻨﺪﺍﻧﻪ ﺩﺍﺭﻧﺪ.ﻣﺎﻧﻨ&#= 65194; ﻫﻨﺮ ﮐﻮﺑﻴﺴﻢ'&= #64400;ﻪ ﺭﻭﺍﻥ ﮐﺎﻭﺍﻥ &= #65169;ﺮﺭﺳﻰ ﻧﻴﮑﻮﺋﻰ ﺑﺮﺍ&#= 65263; ﺷﻨﺎﺧﺖ ﺑﻴﻤﺎ&#= 65197;ﺍﻥ ﺭﻭﺍﻧﻰ ﺍﺯ ﺁﻥ = ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴﮑﻨﻨﺪ.ﻭﺑﺎ&#= 65187;ﻮﺍﻝ ﻣﺨﻔﻰ ﻫﻨﺮﻣﻨ&#= 65194; ﻭﻧﺎﻇﺮ ﭼﻨﺎﻥ &= #65155;ثر ﻫﻨﺮﻯ'ﺁﮔﺎﻩ ﻣ&= #65264; ﮔﺮﺩﻧﺪﮐﻪ &#= 65251;ﺸﮑﻠﺎﺕ ﺭﻭﺍﻧﻰ ﺁﻧﺎﻥ &= #64380;ﻪ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﺍﻳﻦ ﻫﻨﺮ ﺍﮐثرﻳّʋ= 76;ﻰ ﺭﺍ'ﺍﺯ ﺍﻓﺮﺍﺩ = ﻫﻤﻪ ﺟﺎﻣﻌﻪ ﻫﺎ'ﻣﻄ&= #65248;ﻮﺏ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻨ&#= 65194;. ﺯﻳﺮﺍ ﻫﻤﻴﺸﻪ &= #65165;ﮐثرﻳّﺖ ﺩﺭ ﺳﻠﺴﻠﻪ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﺭﻭﺣﻰ'ﺩﺭ ﺩﺭﺟ&= #65166;ﺕ ﻭ ﻣﺮﺍﺗﺐ ﻭ ﺳﻄ= ﻮﺡ ﻭ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﭘﺎﺋﻴﻦ ﺗﺮ ﻫﺴ&= #65176;ﻨﺪ. ﺁﻧﮕﺎﻩ ﻣﻴﺪﺍ&#= 65255;ﻴﻢ ﺍﻳﻦ ﺁﺭﺯﻭﻫﺎ&#= 65263; ﻇﺎﻫﺮ ﺷﺪﻩ 'ﺩﺭ= ﻟﺒﺎس ﻫﻨﺮﻯ ﺭﺍ' ﻳﻚ(ﻫ= ;ﺬﻳﻴﺎﻥ ﺠﺴّﻢ) ﻭ ﺑﺼﺤﻨ&= #65258; ﻭﺟﻮﺩ ﻣﺎﺩﻯ ﺩ&= #65197;ﺁﻣﺪﻩ'ﺍﺯ ﺫﻫﻦ ﻣﺘﻔﮑّﺮ &#= 65153;ﻥ'ﺑﭽﺸﻢ ﺩﻳﮕﺮﺍﻥ ﻋﺮﺿ&#= 65258; ﺷﺪﻩ ﺍﺳﺖ.ﮐﻪ ﺍ= ﻳﺪﺁﻟی کاﺫﺏ ﻭ ﺣﻘﻴﺮ &#= 65251;ﻴﺒﺎﺷﺪ.ﻫﻤﺎA= 253; ﺍﻳﺪﺁﻟﻬﺎﻯ ﮐ&#= 65166;ﺫﺏ ﺑﺎﺯﻧﺪﮔﺎﻥ ﻗ&#= 65252;ﺎﺭ' </spa= n>ﮐﻪ ﻫﻤﻴﺸﻪ A= 175;ﺼﻮﺭ ﺻﺤﻨﻪ ﺑﺮﺩ ﺩﺍ&= #65163;ﻢ ﺭﺍ ﺩﺍﺭﻧﺪ ﮐﻪ = ﺟﺒﺮﺍﻥ ﺗﻤﺎﻡ ﺧﺴﺎﺭﺗ&#= 65260;ﺎ ﺭﺍ ﻣﻴﮑﻨﺪ.ﭘس &= #65165;ﺩﺍﻣﻪ ﺑﺎﺯﻯ ﻗﻤﺎﺭ ﺭ&= #65165; ﻣﻴﺪﻫﺪ. ﻭ ﻳﺎ ﻣ= ;ﺒﺎﺭﺯﺍﺕ ﺍﺻﻄﻠﺎﺣﺎ ﺳﻴ&#= 65166;ﺳﻰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺣ&#= 65198;ﻳﺺﮐﺴﺐ ﻣﻘﺎﻣﺎﺕ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ ﻭﺯﻭﺭﮔﻮﺋﻰ ﻭ &= #65231;ﺎﺭﺕ ﺍﻣﻮﺍﻝ ﻋﻤﻮﻣ&#= 65264;'ﻭﻟﻮ ﺑﻌﻨﻮﺍﻥ ﺭﻫﺒ&#= 65198;ﺍﻥ ﻭ ﺍﻓﺮﺍﺩ ﺃﻣﻴ&= #65253;ﺪﺭ ﺣﻔﻆ ﺍﻣﻮﺍﻝ ﺟ&= #65166;ﻣﻌﻪ'ﮐﻪ ﺑﺎ ﻫﺮ ﻣﺸﮑﻠﺎ&= #65175;ﻰ ﻫﻤﭽﻨﺎﻥ ﺍﺩﺍ&#= 65251;ﻪ ﻣﺒﺎﺭﺯﻩ ﺧﻴﺎ&#= 65247;ﻰ ﺧﻮﺩ ﺭﺍ ﻣﻴﺪﻫ&= #65194; ﻃﺮﺣﻬﺎﻯ ﺟﺪﻳ&#= 65194; ﻭﺗﺎﮐﺘﻴﮑﻬﺎ= 5263; ﺗﺎﺯﻩﺍﻯ</sp= an> &#= 65259;ﺮ ﺑﺎﺭ ﻣﻴﺨﻮﺍﻫ&#= 65256;ﺪ ﻣﺸﮑﻠﺎﺕﺭﺍ ﺩ&#= 65261;ﺭ ﺯﺩﻩ' ﻫﺮﭼﻪ ﺑﻴ= ﺸﺘﺮ ﺑﺎ ﺧﻮﺵ ﺯﺑﺎﻧ&= #65268;ﺒﻴﺎﻥ ﻣﺸﮑﻠﺎﺕ ﻭ ﺳﺮ&= #65251;ﺎﻳﻪ ﮔﺬﺍﺭﻯﺘﺎﺯﻩ= 5165;ﻯﺒﻨﻤﺎﻳﻨﺪ. ﮐﻪ ﺑﻬﺪﻑ ﺑﺮﺳ&= #65256;ﺪ.ﻭﻟﻮ ﺑﻘﻴﻤﺖ ﻋﻤﺮﺷ&#= 65166;ﻥ ﺗﻤﺎﻡ ﻣﻴﺸﻮﺩ.&= #65261;ﺟﺰ ﻏﺼّﻪ ﻭ ﺃﻧﺪﻭ&#= 65257; ﺷﮑﺴﺘﻬﺎ ﻭﺯﻧ&#= 65194;ﺍﻧﻬﺎ'ﻭ ﺣﺘﻰ ﺷﮑﻨﺠﻪ ﻫ&= #65166;ﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ &= #65193;ﻭﺭ ﺩﻳﺪﻩﺍﻧﺪﻭﭼ= 5268;ﺰﻯ ﺑﺨﺎﻃﺮ ﻧﺪﺍﺭ&#= 65255;ﺪ.ﻭ ﭼﻮﻥ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺣﻰ ﻧﻴﺰ ﻧﮑﺮﺩﻩ'ﭘ&= #1587; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65165;ﮐثرﺍ' ﺑﺸﮑل ﻤﺒﺎﺭﺯ= 5165;ﺕ ﺳﻴﺎﺳﻰ ﻳﺎ ﻣﺒ&= #65166;ﺭﺯﺍﺕ ﻗﻤﺎﺭ'ﻭﺩﺭ ﻣﺒ&= #65166;ﺭﺯﺍﺕ ﺑﺎﺯﺍﺭ ﻭ ﻏﻴﺮ&= #65257; ﺗﻠﻒ ﮐﺮﺩﻩﺍﻧ&#= 65194;.ﻟﺬﺍ ﭘس اﺯ ﻣﺮﮒ'ﺑﻬ&#= 65252;ﺎﻥ ﻧﻮﻉ ﻧﺴﺦ ﺑﺪﺗ&= #65198; ﺑﺸﺮﻯ'ﻳﺎ ﻣﺴﺦ = ﺣﻴﻮﺍﻧﻰ ﺳﻘﻮﻁ ﻣﻴﮑﻨﻨ&#= 65194;'ﻭﺗﻮﻟﺪ ﻣﺠﺪﺩ ﺁﻥ ﺻﻮﺭ&= #65175;ﻬﺎ ﺭﺍ ﻭ ﻓﻮﺭﺍ ﺩﺭ= ﺟﻬﺎﻥ ﻣﻴﻨﻤﺎﻳﻨﺪ'ﮐ&#= 65258; ﺩﺭ ﺁﻧﻬﺎ ﺍﺯ ﮐ= ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺑﺸﺮ&#= 65263; ﮐﻨﻮﻧﻰ ﺑﺮﺍﻳ&#= 65208;ﺎﻥ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ &= #65169;ﺎﺷﺪ. ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁ&= #65253; ﭼﻨﺎﻥ ﻣﺴﺦ ﻣﻴ&= #64405;ﺮﺩﻧﺪ'ﮐﻪ ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭ&= #65191;ﻮﻙ ﺑﻬﺘﺮﻳﻦ ﺷﺎﻧ&#= 1587; ﺁﻧﺎﻥ ﺧﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ.ﺯﻳﺮﺍ ﻣﺎ&= #65197; ﻭﻣﻮﺭ ﻭﺣﺘﻰ ﮔ&= #65268;ﺎﻩ ﻭﻋﻠﻔﻬﺎﻯ ﻫﺮ&#= 65199; ﺧﻮﺍﻫﻨﺪ ﺷﺪ'ﺗ&= #65166; ﺑﺠﺎﻯ ﺻﺪﻫﺎ ﻫ&= #65200;ﺍﺭ ﺳﺎﻝ' و حتی ﻣﻴ= 5248;ﻴﻮﻧﻬﺎ ﺳﺎﻝ ﺭﻧﺠﻬﺎﻯ &= #65199;ﻧﺪﮔﻰ ﻫﺎﻯ ﻧﻮﻋﻰ'ﻭ ﺗ= ﮑﺎﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ ﺩﺭ ﺟﻬ&= #65166;ﻥ </spa= n>ﺩﺍﺷﺘﻪ ﺑﺎʌ= 07;ﻨﺪ.ﮐﻪ ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘ&= #65264; ﺻﺪ ﺑﺎﺭﻩ'ﺑﻬﻤ&= #65268;ﻦ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭﻫ&= #65252;ﻴﻦ ﻭﻇﻴﻔﻪ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﺍﺭﺍﺩﻯ'ﺗﺎ ﺷﻬ&= #65262;ﺩ ﻭﺍﺟﺐ ﺭﻭﺡ ال= 602;ُدُس ﻗﺎﺋﻢ ﺷﻬﻮﺩ ﺷ&= #65208;ﻢ'ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﻨﺪ.ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﺗﻮﻟ&#= 65194;ﺍﺕ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺸﻮﻧﺪ'ﮐﻪ ﭼﻨ&= #65166;ﻥ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ.&= #64400;ﻪ ﺭﻭﺡ ﻫﺮ ﺃﺗﻢ ﻭ= ﻣﻮﺟﻮﺩﺍﺕ ﺗﺤﺖ ﺃﺗﻤﻰ ﻧﻴ&= #65200;' ﺭﺍﻩ ﺩﺭﺍﺯ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﻧﻮﻋﻰ'ﺧﻮﺩ ﺭﺍ = ﺑﻨﻮﻉ ﺑﺸﺮﻯ می ﺮﺳﺎ= 5255;ﻨﺪ.ﻭﻫﻤﻴﻦ ﺗﻨﻬﺎ ﺧﻮﺍﺳﺘ&#= 65258; ﺧﺪﺍﻭﻧﺪ ﻭﻓﻄ&#= 65198;ﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﺭﺍ ﺩﺭ ﻧﻮﻉ ﺑﺸ= ﺮﻯ ﺍﻧﺠﺎﻡ ﺧﻮﺍﻫ&#= 65256;ﺪ ﺩﺍﺩ. ﮐﻪ ﺑﺎﻧﻮ= ﺍﻉ ﺑﻰ ﻧﻬﺎﻳﺖ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻧﻴﺰ ﺑﺮ&= #65203;ﻨﺪ ﮐﻪ ﻓﺮﻣﺎﻥ ﮐﻦ = ﻓﻴﮑﻮﻥ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﻫ&= #65252;ﻪ ﻣﻮﺟﻮﺩﺍﺕ ﻫﺴ&#= 65176;ﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺩ&= #65197; ﻫﺴﺘﻰ ﻫﺮﭼﻪ ﻫ&= #65204;ﺖ' ﺭﻭﺡ ﻓﺮﺩﻯ ﺍﺳ&= #65174;'ﮐﻪ ﺗﻦ ﻫﺎﻯ ﻣﻮﺟﻮ&= #65193;ﺍﺕ دارای ﺭﻭﺡ هرچه ﮐﻮﭼﮑﺘ᥷= 8; ﻣﻴﺒﺎﺷﺪ.ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ' = ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﻧﻮﻋ&#= 65264; ﺍﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑ= ﺪ' ﺗﻨﻬﺎ ﺧﻮﺍﺳﺘ&#= 65258; ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺁ&= #65235;ﺮﻳﻨﺶ ﻫﺴﺘﻰ'ﻭ ﻣﺤﺘﻮ&= #65267;ﺎﺕ ﻫﺴﺘﻰ می ﺒﺎﺷ= 5194;.ﻭﺑﺪﻭﻥ ﻣﺤﺘﻮﻳﺎﺕ ﻫﺴ&#= 65176;ﻰ'ﮐﻞ ﻫﺴﺘﻰ ﻭﺣﺘﻰ ﻓ&= #65216;ﺎ ﻭ ﺧﻠﺄ ﻧﻴﺰ ﻭﺟ= ﻮﺩ ﻧﺪﺍﺭﻧﺪ. ﭼﻮﻥ = ﺩﺭﻫﺴﺘﻰ ﻏﻴﺮ ﺍﺯ ﺧﺪﺍ ﮐ= ﺴﻰ ﻧﻴﺴﺖ.ﻫﻤﻪ ﺃﺻ&= #65246; ﺁﻧﻬﺎ ﺭﻭﺡ ﻓﺮ&= #65193;ﻯ ﺍﺯ ﺭﻭﺡ ﺍﻟﺄﺭ&= #65261;ﺍﺡ ﺍﻟﻠﻪ ﺟﺪﺍ ﺷﺪ&= #65257; ﺃﻟهی ﻫﺴﺘﻨﺪ.<o:= p></o:p> ﺑﻬﺘﺮ ﺍ= ;ﺳﺖ ﺗﺨﻴّﻠﺎﺕ ﻫﺬ= 5267;ﺎﻧﻰ ﻭ ﻏﻴﺮ ﺍﻟﻬﻰ ﻭ= ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﺭﺍ'ﺗﺨ&= #65268;ّﻞ ﮐﺎﺫﺏ ﻭ ﺁﺭﺯﻭ&= #65263; ﺑﺎﻃﻞ'ﺍﺯ ﺧﻮﺍ&= #65203;ﺘﻪ ﻫﺎﻯ ﻧﻔس ﺍﻣّ= 5166;ﺭﻩ ﭘﺮﻋﻘﺪﻩ ﻫﺮ ﺍ&= #65255;ﺴﺎﻥ ﺪﺍﻧﺴﺖ. ﻭﺑﻌﻨ&= #65262;ﺍﻥ ﻧﻔﻊ ﻭ ﻫﻮس. ﻭﻟ= ﺬﺍ ﻋﻠﻤﺎﻯ ﺟﻤﺎﻝ' = ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ ﺭﺍ ﻋﻤﻠ&= #65264; ﻣﺘﺪﺭّﺝ' ﻭﻟﻰ &= #64400;ُﻨﺪ ﺩﺍﻧﺴﺘﻪ' ﻭ ﻧﺘ= ﻴﺠﻪ ﻳﻚ ﺍﻟﻬﺎﻡ ﻧﺎ&= #64404;ﻬﺎﻧﻰ ﻧﻤﻴﺪﺍﻧﻨﺪ.ﮐ&#= 65258;ﺍﻳﻦ ﻧﻈﺮ ﺩﺭﺳﺖ'ﺩﺭ = ﺑﺎﺭﻩ ﻫﻨﺮﻫﺎﻯ ﻏﻴﺮ &= #65165;ﻟﻬﻰ ﺻﺎﺩق اﺳﺖ.ﮐﻪ= 5203;ﺮﺍﺳﺮ ﺍﺯ ﺗﻤﺮﻳﻦ ﻭﺗ&= #65184;ﺮﺑﻪ ﺣﺮﻓﻪﺍﻯ ﺑﻮﺩ&#= 65257; ﺍﺳﺖ. ﮐﻪ ﺳﻮﺩ ﺁ= ;ﻥ ﺷﺨﺼﻰ'ﻭﻣﻮﻗّ= 5174; ﻭ ﻣﻨﺎﺳﺐ ﺯﻧﺪ&= #64404;ﻰ ﮐﻨﻮﻧﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ'ﺩﺭ ﻓﺼﻮﻝ ﻓﻌﻠﻰ ﺁ&= #65253; ﻣﻴﺒﺎﺷﺪ ﻭﻟﻰ &= #65193;ﺭ ﻫﻨﺮ ﺳﻠﻮﮐﻰ ﻭ&= #65165;ﻟﻬﻰ' ﺍﻟﻬﺎﻡ ﻟﺪﻧّ= 5264; ﺑﺼﻮﺭﺕ ﻳﻚ ﻓﮑ&= #65198; ﺍﺯ ﻳﻚ ﺣﮑﻤﺖ ﺍ= ﻟﻬﻰ ﺍﺳﺖ.ﻭ ﻳﺎﺍﮔﺮ = ﺟﻨﺒﻪ ﻓﻠﺴﻔﻰ ﺑﺎﺷﺪ'&= #65175;ﺎ ﭼﻪ ﺭﺳﺪ ﻣﺎﺩﻯ = ﺣﺮﻓﻪﺍﻯ ﻭ ﺻﻨﻌﺘﻰ. ﻟﺬﺍ= ﺍﻟﻬﺎﻣﺎﺕ ﺳﺮﺍﺳﺮ ﻣﻌﻘﻮ&#= 65247;ﺎﺕ ﺍﺳﺖ.ﭼﻪ ﺍﻟﻬﺎ&= #65249; ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﻭ = ﻳﺎ ﻋﺒﺮﺕ ﺍﺯ ﺭؤﻳ&#= 65166;ﻫﺎﻯ ﺷﻬﻮﺩﻯ ﻭ ﺍﻳﻦ = ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻭﻗﺘﻰ &#= 65239;ﺎﺑﻞ ﺍﻧﺘﻘﺎﻝ ﺩﻳﮕ&#= 65198;ﺍﻥ'ﺑﺨﺼﻮﺹ ﺳﺎﻟﮑﺎﻥ ﻭ ﻣﺴ&= #65176;ﻌﺪﺍﻥ ﺳﻠﻮﻙ'ﺫﺧﻴﺮﻩ &= #65165;ﺳﺘﻌﺪﺍﺩﻫﺎA= 263; ﺳﻠﻮﮐﻰ ﺩﺍﺭﻧ&#= 65194; ﮐﻪﺗﻨﺰﻳﻞ ﻣﻨ&#= 65220;ﻘﻰ ﻭ ﭘﻴﺎﺩﻩ ﺷﺪﻥ = ﻣﺎﺩﻯ'ﻭ </spa= n>ﺗﺠﺴّﻢ ﻟﻔ᥺= 4;ﻰ ﻭ ﻧﻮﺷﺘﺎﺭﻯ'ﻭ&= #65247;ﻮ ﺗﻤثیلی ﻭﺳﻤ᥵= 0;ﻮﻟﻴﻚ ﺩﺍﺭﻧﺪ. ﻭﺍﺯ ﺩ= ﺍﻧﺴﺘﻨﻰ ﻫﺎﻯ ﺑﺸﺮﻯ'ﭼﻮ&= #65253; ﻋﻠﻮﻡ ﻭ ﻓﻠﺴﻔ&= #65258; ﻭﻋُﺮﻑ ﺟﺎﺭﻯ &#= 65165;ﻧﺴﺎﻧﻬﺎ ﻭ ﻣﻠﻞ'ﺑﺮﺍﻯ ﺍ= ﺳﺘﺪﻟﺎﻝ ﻭﺍثباﺕ ﻭ ﺭﻭA= 207;ﻦ ﮐﺮﺩﻥ ﺍﻳﻦ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 65208;ﻮﺩ.ﮐﻪ ﺧﻮﺩ ﻳﻚ ﻫﻨﺮﺍ&= #65247;ﻬﻰ ﺩﻳﮕﺮﻯ ﺍﺳﺖ.ﮐ&= #65258; ﭼﻮﻥ ﺳﺨﻨﺮﺍﻧ&#= 65264; ﻭ ﺧﻄﺎﺑﻪ ﻭﻳﺎ = ﺷﻌﺮ ﻭﺍﺩﺑﻴّﺎﺕ'ﻭ &#= 65165;ﺷﮑﺎﻝ ﺩﻳﮕﺮﻯ اﺯ ﻫﻨ&#= 65198;ﻫﺎﻯ ﺍﻧﺴﺎﻧﻰ'ﻫﻤﻪ &= #65211;ﺎﺣﺒﺎﻥ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘ&#= 65264; ﮐﻠّﻰ ﻧﺪﺍﺭﻧ= 5194;.ﮐﻪ ﺣﺘﻰ ﭘﻴﺎﻣﺒﺮ&#= 65255;ﻴﺰ ﻳﻚ ﺳﻮﻡ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﺧﻮﺩﺭﺍ' ﺑﮕﻔﺘ&= #65258; ﺧﻮﺩﺵ ﻋﺎﻗﺒﺖ &= #65169;ﻴﺎﻥ ﻧﮑﺮﺩ.ﮐﻪ ﻋﻠّ&#= 65174; ﺁﻥ ﺗﺮس ﺍﻭ ﻧﺒ&= #65262;ﺩﻩ' ﻭﻳﺎ ﻋﺪﻡ ﺍﻣﮑ&= #65166;ﻥ ﻓﻬﻢ ﺷﻨﻮﻧﺪﮔ&#= 65166;ﻥ ﻧﺒﻮﺩﻩ. ﺯﻳﺮﺍ = ﭘﻴﺎﻣﺒﺮ ﻣﻴﺒﺎﻳﺴﺖ ﺑﮕ&#= 65262;ﻳﺪ'ﮐﻪﺩﺭ ﺗﺎﺭﻳﺦ ﺑﻤﺎﻧ&#= 65194;.ﺗﺎﺷﺎﻳﺪ ﺁﻳﻨﺪﮔﺎﻥ ﺑﻔ&#= 65260;ﻤﻨﺪ. ﺑﻠﮑﻪ ﺧﻮﺩ ﭘﻴ&= #65166;ﻣﺒﺮ ﻧﻤﻰ ﺗﻮﺍﻧﺴﺘ&#= 65258;' ﺍﻟﻔﺎﻅ ﻭ ﺟﻤﻠ&= #65166;ﺗﻰ ﭘﻴﺪﺍ ﮐﻨﺪ'ﮐﻪ = ﺑﺘﻮﺍﻧﺪ ﻣﻌﺎﺩﻝ ﺍﻟﻬﺎ&#= 65251;ﺎﺕ ﺫﻫنی ﺨﻮﺩﺭﺍ = 5193;ﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﮐﻪ ﻫﺮ= ﺍﺿﺎﻓﻪ ﺷﺪﻥ ﺑﺮﺧﻰ ﺍﻓ&= #64401;ﺎﺭ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻭ&= #65227;ﻮﺍﻃﻒ' ﮐﻪ ﺩﺭﻫﻤﻪ ﺍﻧ&= #65204;ﺎﻧﻬﺎﻯ ﭘﻴﺸﺮﻓﺘﻪ ﻭ ﻳ&= #65166; ﻋﻘﺐ ﺭﻭﻯ ﮐﺮﺩ&= #65257; ﻣﻘﺎﻡ ﺭﻭﺣﻰ' ﺳ= ﺮﺍﺳﺮﺍﻟﻬﺎﻣ= 5166;ﺕ ﻟﺪﻧّﻰ ﻣﻨﺎﺳ= 5168; ﺧﻮﺩ ﺭﺍ ﺩﺭ ﺫﻫ= ﻦ ﺩﺍﺭﻧﺪ.ﮐﻪ &#= 65175;ﻤﺎﻡ ﻗﺴﻤﺘﻬﺎﻯ ﺣﻴ&#= 65166;ﺗﻰ ﺍﻧﺴﺎﻥ' ﺗﺤﺖ ﺗ= ﺪﺑﻴﺮ ﻭ ﻣﺪﻳﺮﻳّﺖ ﻣ&#= 65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻣﺎﻧﻨﺪ ﮔﻔﺘﺎ&#= 65197; ﻭ ﺭﻓﺘﺎﺭ ﻭ ﺍﺧ= ﻠﺎﻕ ﻭ ﻋﮑس ﺍﻟﻌﻤﻞ &= #65255;ﺸﺎﻥ ﺩﺍﺩﻥ.ﮐﻪ ﺣﺘﻰ = ﺩﻳﺪﻥ ﻭ ﺷﻨﻴﺪﻥ ﺍﻧﺴ&= #65166;ﻥ ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﺧ&= #65194;ﺍﻭﻧﺪ ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> ﭘﻮﻟﻮﺍ= ﻟﺮﻯ ﺩﺭ ﮐﺘﺎﺏ ﺧﺪﺍ&= #65267;ﺎﻥ ﻣﻴﮕﻮﻳﺪ'ﮐﻪ ﺧ&= #65194;ﺍﻳﺎﻥ ﺁﻧﮕﺎﻩ ﺣﺘﻰ ﻗ&= #65212;ﻴﺪﻩ ﺷﻌﺮﻯ ﺭﺍ ﻣﻴﮕ&= #65262;ﻳﺪ ﮐﻪ ﺑﺸﺎﻋﺮ ﻣﻴ&= #65194;ﻫﺪ. ﺍﻟﺒﺘﻪ ﺑﺼﻮﺭ&#= 65173; ﻓﮑﺮ ﻭ ﺍﻳﺪﻩ ﻭ= ﻟﻰ ﺁﻫﻨﮓ ﻭ ﮐﻠﻤﺎ&= #65173; ﻭﺟﻤﻠﺎﺕ ﺁﻥ ﺑ&= #65204;ﺘﻪ ﺑﻬﻨﺮ ﺗﻨﺰﻳﻞ &= #65191;ﻮﺩ ﺻﺎﺣﺐ ﺍﻟﻬﺎﻡ &= #65251;ﻴﺒﺎﺷﺪ.ﮐﻪ ﭼﻪ ﺑﺴﺎ ﻫﻤﻪ ﺍ= ﻧﺴﺎﻧﻬﺎ ﺍﺣﺴﺎس ﺷﻌﺮﻯ &#= 65193;ﺍﺭﻧﺪ'ﻭﻟﻰ ﻫﺮﮔﺰ ﺷﻌﺮﻯ ﻧ&= #65252;ﻰ ﺗﻮﺍﻧﻨﺪ ﺑﮕﻮ&#= 65267;ﻨﺪ.ﻭ ﻳﺎ ﺳﻌﻰ ﻧﻤﻰ ﮐ= ﻨﻨﺪ'ﮐﻪ ﻭﻇﻴﻔﻪ ﺧﻮﺩ ﺩ&= #65197; ﺗﻨﻈﻴﻢ ﻣﺎﺩﻯ &= #64400;ﻠﻤﺎﺗﻰ ﺩﺭ ﺍﻓﮑﺎﺭ ﺷﻌ&= #65198;ﻯ ﻭ ﺷﻌﻮﺭﻯ ﻭ ﺍﺣ= ﺴﺎﺳﻰ ﺧﻮﺩ ﺭﺍ ﺑﻴﺎﻥ = ﻧﻤﺎﻳﻨﺪ. ﺯﻳﺮﺍ ﺍﻟﻬﺎﻣ&#= 65166;ﺕ ﺍﻟﻬﻰ ﻧﺴﺒﺖ ﺑ&= #65188;ﻘﺎﻳﻖ ﻋﻘﻠﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﮐﻠّﻰ ﺍﺳﺖ.ﻭ ﺑ&= #65268;ﺎﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ' = ﻫﻤﻴﺸﻪ ﺳﻤﺒﻮﻟﻴﻚ ﻭﮐ&#= 65248;ّﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻫ= ﺮ ﻃﺒﻘﻪ ﺑﺎﻟﺎﺗ&#= 65198;'ﺯﺑﺎﻧﺶ ﺑﺮﺍﻯ ﻃﺒﻘﻪ ﭘ&= #65166;ﺋﻴﻦ ﺗﺮ ﭼﻨﻴﻦ ﺍﺳﺖ.= ﮔﻮﺋﻰ ﺑﺰﺭﮔﺴﺎﻝ ﻣﻴ&#= 65192;ﻮﺍﻫﺪ ﺑﻄﻔﻠﻰ ﺻﺤﺒﺖ &= #64400;ﻨﺪ'ﻭ ﻳﺎ ﻣﺎﺩﺭﻯ ﮐﻪ = ﺩﺭ ﻳﻚ ﮐﻠﻤﻪ'ﻓﮑﺮ&= #65263; ﺭﺍ ﺑﺬﻫﻦ ﻃﻔﻞ = ﺧﻮﺩ ﺑﺪﻫﺪ.ﮐﻪ ﺑᤨ= 5;ﻮﻳﺪ ﺍﻳﻨﺠﺎ ﺧﻄﺮ ﺍ&= #65203;ﺖ'ﻳﺎ ﺍﻳﻦ ﮐﺎﺭ ﺧﻄﺮ = ﺩﺍﺭﺩ.ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﻃﻔﻞ ﺍﺳﺖ'= ﮐﻪ ﺑﺎﻳﺪ ﺳﻌﻰ ﮐﻨ&= #65194;' ﺑﺮﺭﺳﻰ ﺍﻃﺮﺍ&#= 65233; ﺧﻮﺩ ﺭﺍ ﺑﮑﻨﺪ = ﻭ ﺧﻄﺮ ﺭﺍ ﺑﺸﻨﺎ&= #65203;ﺪ. ﺯﻳﺮﺍ ﺧﻄﺮ ﭼﻴ&= #65200; ﻣﺤﺴﻮس ﻭ ﻣﻠﻤ&#= 65262;س ﻧﻴﺴﺖ'ﮐﻪ ﺑﻄﻔ&= #65246; ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺷ&= #65262;ﺩ.ﺑﻠﮑﻪ ﺃﻣﺮﻯ ﭘﻴﺶ ﺁﻣ&= #65194;ﻧﻰ ﻭ ﺳﺒﮋﮐﺘﻴﻮ ﺍ&= #65203;ﺖ'ﮐﻪ ﻋﻘﻞ ﻭﺗﺼﻮﺭ ﻃ&= #65236;ﻞ ﭘس ﺍﺯ ﺗﻮﺟّﻪ &#= 65261;ﺩﻗّﺖ ﺁﻧﺮﺍ ﺧﻮﺍﻫﺪ &= #65267;ﺎﻓﺖ.ﻭ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﻤ&= #65166;ﻥ ﺧﻄﺮﺍﺕ ﺭﺍ ﺑﻬ&= #65176;ﺮ ﺧﻮﺍﻫﺪ ﺷﻨﺎﺧ&#= 65174; ﻭ ﻋﮑﺶ ﺍﻟﻌﻤﻞ = ﻧﺸﺎﻥ ﺧﻮﺍﻫﺪ ﺩﺍﺩ.<o:p></o:= p> ﻭ ﻳﺎ ﺑᤨ= 5;ﻔﺘﻪ( ﺍﻟﺎﻥ ) ﺩﺭ ﮐ᥵= 6;ﺎﺑﺶ ﺩﺭ ﺑﺎﺭﻩ ﻫﻨﺮ = ﻣﻴﮕﻮﻳﺪ' ﻗﺎﻧﻮﻥ ﺑﺰﺭﮒ &= #65165;ﺑﺘﮑﺎﺭ ﺑﺸﺮ ﺍﻳﻦ ﺍﺳﺖ'= ﮐﻪ ﺑﺪﻭﻥ ﮐﺎﺭ ﻧﻤ&= #65264; ﺗﻮﺍﻧﻴﻢ ﺍﺧﺘ&#= 65198;ﺍﻋﻰ ﮐﻨﻴﻢ.ﻳﻌﻨﻰ ﺑ&= #65194;ﻭﻥ ﮐﻮﺷﺶ ﺷﺨﺺ ﺩﺭ = ﺗﻨﺰﻳﻞ ﻭ ﺗﺠﺴّﻢ.ﺁﻧﮕ&#= 65166;ﻩ ﺍﻟﻬﺎﻣﺎﺕ ﺍﺑ&#= 65176;ﮑﺎﺭﻯ ﭼﻪ ﺩﺭﺻﻨﻌﺖ ﻳ&= #65166; ﻓﮑﺮ ﻭ ﻳﺎ ﺍﻣﻮ= ﺭ ﺍﻟﻬﺎﻡ ﺍﻟﻬﻰ'&= #65169;ﺎﻳﺪ ﺍﻗﺪﺍﻣﻰ ﺷﺨﺼ&#= 65264; ﮐﺮﺩ ﻭ ﺗﻤﺮﻳﻦ = ﺁﻥ ﻧﻴﺰ ﻣﻬﻢ ﺍﺳﺖ.= ﻭ ﺯﻣﻴﻨﻪﺍﺩﺭﺍ= 5241; ﺑﻴﺸﺘﺮﺭﺍ ﺩﺭ &= #65251;ﺮﺍﺣل ﺒﺎﻟﺎﺗﺮ ﺑﻌﺪ&#= 65263;'ﻳﺎ ﻫﻤﺎﻥ ﺗﮑﺎﻣﻞ &= #65195;ﻫﻨﻰ ﻭ ﻋﻘﻠﻰ'ﮐﻪ ﺩﺭ= ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻭ ﺗﻨﺰﻳ&= #65246; ﻣﻌﻘﻮل های ﺷʌ= 60;ﻮﺩﻯ ﺪﺍﺭﻧﺪ'ﻫﻤﻴﻦ &= #65175;ﻤﺮﻳﻦ ﺗﻨﺰﻳﻞ ﺩﺭ ﺫﻫ&= #65254;'ﻭ ﺳﭙس ﺩﺭ ﺯﺑﺎﻥ &= #65169;ﺮﺍﻯﺪﻳﮕﺮﺍA= 253; ﺪﺍﺭﻧﺪ.ﮔﻮئی = 5192;ﻮﺩﺵﻫﻢ ﺑﺮﺍﻯ اﻭﻟﻴﻥ= 5170;ﺎﺭ ﻣﻴﺨﻮﺍﻫﺪ'ﺁﻣ&#= 65262;ﺯﺷﻰ ﺍﺯ ﺣﻘﻴﻘﺖﺍﻟ&#= 65260;ﺎﻣﻰ ﺧﻮﺩ ﺭﺍ ﺑﻴﺎﺑ&= #65194;.ﮐﻪ ﻓﻌﻠﺎ ﺑﺮﺍﻳﺶ &= #64400;ﺎﻣﻠﺎ ﻣﺸﺨﺺ ﻧﺒﻮﺩ.ﺯ&= #65267;ﺮﺍ ﻫﻨﻮﺯ ﺗﺼﻮﺭ ﺫ&= #65259;ﻨﻰ ﻧﺒﻮﺩ' ﮐﻪ ﺑﺎ ﺗ= ;ﻠﺎﺵ ﺑﺮﺣﺴﺐ ﻫﻨﺮ ﺗ&= #65236;ﮑّﺮ ﻭ ﺑﻴﺎﻥ ﺷﺪ .<o:p></o:p></sp= an> ﻭ= ﻗﺘﻰ ﺍﺯ ﻣﺰﺍﺝ ﺟﺴﻤ&= #65264; ﻭ ﺍﺣﻮﺍﻝ ﻫﻨﺮ&= #65251;ﻨﺪ'ﻭ ﺃثر ﺁﻥ ﺩﺭ ﺗﻮ&#= 65247;ﻴﺪ ﻫﻨﺮﻯ ﺻﺤﺒﺖ ﻣ&= #65268;ﺸﻮﺩ'ﮐﺎﻓﻰ ﺑﺮﺍﻯ ﺑﻴﺎﻥ<sp= an dir=3DLTR> </spa= n>ﻫﻨﺮ ﺍﻭ ﻧﻤA= 268;ﺘﻮﺍﻧﺪ ﺑﺎﺷﺪ.ﮔﺮﭼﻪ ﻣ&= #65200;ﺍﺝ ﻭ ﺍﺣﻮﺍﻝ ﺟﺴﻤ&= #65264; ﻭ ﺫﻫﻨﻰ ﻭ ﺭﻭﺍ= ﻧﻰ ﺍﻧﺴﺎﻥ'ﻣﺎﻧﻨ&#= 65194; ﺗﻤﺎﻣﻰ ﻫﻨﺮﻫ&#= 65166;ﻯ ﺻﻨﻌﺖ ﻭ ﻋﻤﻞ ﺩ= ﺭ ﻣﻬﺎﺭﺕ ﻫﻢ ﻫﺴ&= #65174;.ﮐﻪ ﻧﻘﺶ ﺑﻴﺸﺘﺮ ﺍ&= #65199; ﺗﺨﻴّﻞ ﺩﺍﺭﺩ. &= #65259;ﻨﺮﻣﻨﺪ ﺍﺯ ﻧﻮﻉ ﺍﻧﻔﻌ&= #65166;ﻟﺎﺕ' ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺃ&= #1579;ر ﻧﻔس ﺍﻣّﺎﺭﻩ = 5153;ﻟﻮﺩﻩ ﻫﻨﺮﻣﻨﺪ ﺑﺎﻳ&#= 65194; ﺩﺍﻧﺴﺖ.ﮐﻪﻫﺮ &= #65165;ﻧﺴﺎﻧﻰ ﺩﺍﺭﺩ.ﻭﻟﻰ ﺳﺎ&= #65247;ﮑﺎﻥ ﮐﻤﺘﺮ ﻭ ﺑﺪﻭﻥ = ﺗﻮﻟﺪ ﻫﻨﺮﻯ'ﻭ ﻳﺎ ﮐﺎ= ﻣﻠﺎﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ'ﮐﻤﺘﺮﻳﻦ ﺣﺪّ ﺁﻟﻮﺩﮔﻰ &#= 65197;ﻭﺍﻧﻰ' ﮐﻪ ﺩﺭ ﺣﺪّ ﮐﻔ&= #65166;ﻳﺖﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺧ&= #65194;ﺍﻭﻧﺪ ﻧﺠﺎﺕ ﻳﺎﻓﺘﻪ&#= 65165;ﻧﺪ. ﮐﻪ ﺍﮔﺮ ﺍﻧﻔﻌ&= #65166;ﻟﻰ ﻫﻢ ﺑﺎﺷﺪ' ﺑﺎﺯ= ﺑﻴﺸﺘﺮ ﺣﺮﮐﺖ ﻋﺎﻃﻔﻰ &= #65251;ﺸﺒﺖ ﻣﻨﺎﺳﺐ ﺑﺸﺮﻳ&#= 1617;ﺖ ﺧﻮﺍﻫﺪ ﺑﻮﺩ .ﻫ= ﻨﺮ ﺩﺍﺭﺍﻯ ﺭﻧﮓ ﺳ&= #65166;ﺧﺘﻤﺎﻧﻰ ﺩﺍﺭﺩ.ﺯﻳﺮﺍ ﺳ&= #65166;ﺯﻧﺪﮔﻰ ﻭﻋﻤﻞ ﺍﺳﺖ'ﻭﺭ&= #65255;ﮓ ﺳﺎﺯﻧﺪﻩ ﻭﻫﻨ&#= 65198;ﻣﻨﺪ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ &= #64400;ﻪ ﻣﺎ ﺍﺯ ﺳﺒﻚ ﻭﺫ= ﻭﻕ ﻭﺭﻭﺵ ﺍﻧﺤﺼﺎ&#= 65197;ﻯ ﺁﻥ ﻫﻨﺮﻣﻨﺪ ﻣ&= #65268;ﮕﻮﺋﻴﻢ.ﺍﻳﻦ ﺳﺎﺧﺘﻤﺎﻧﻬﺎ= 5263; ﻫﻨﺮﻯ ﺩﺭﻫﺮﺣ&#= 65166;ﻝ'ﻫﺮﮐﺪﺍﻡ ﺯﺑﺎﻥ ﺍﻳﺪﺁﻝ &= #64400;ﻤﺎﻝ ﻭﻣﻄﻠﻖ ﺭﺍ ﮔﻮ&= #65205; ﻧﺪﺍﺩﻧﺪ'ﮐﻪ ﺍ&= #65199; ﻧﻮﻉ ﺑﺸﺮﻯ ﺳﺎ&= #65191;ﺘﻪ ﻧﻴﺴﺖ'ﻭ ﺣﺘﻰ ﺍ= ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ.ﻣﮕ&= #65198;ﺩﺭ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺍ&= #65247;ﻠﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ'ﻭ&#= 65251;ﻄﻠﻖ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167;.ﺯﻳﺮﺍ ﺩﺭ ﻋﺎﻟﻢ ﻭﺍﻗ&= #65226; ﻭﻣﺎﺩﻯ ﺷﺪﻩ ﻭ = ﻣﺠﺴﻢ ﺍﻟﻬﻰ' ﺩﺭ ﺳﻄﺢ= ﻋﻘﻞ ﻭﻓﻬﻢ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﻬﺸﺖ ﺍﻳﺪﺁﻝ &= #65259;ﺎ ﺍﺯ ﺩﺍﺩﻩ ﻫﺎﻯ = ﺍﻟﻬﻰ ﻭ ﻋﻈﻴﻢ' ﺁﻣﺎﺩ= ﻩ ﺩﺭ ﮐﻤﺎل ﻮﭘﺎ&#= 65267;ﺎﻥ ﻳﺎﻓﺘﻪ ﻭﺟﻮﺩ &= #65255;ﺪﺍﺭﺩ.ﮐﻪﻫﻤ= 5258; ﭼﻴﺰ ﻧﺴﺒﻰ'ﺑﺮ&= #65187;ﺴﺐ ﻋﻘﻞ ﻭ ﻣﻘﺎﻡ ﺭ= ﻭﺣﻰ ﻧﻮﻉ ﺑﺸﺮﻯ اﻧ&#= 65204;ﺎﻧﻬﺎ ﺍﺳﺖ. ﺁﻧﻬﻢ ﻫﺮ= ﻓﺮﺩﻯ ﺩﺭﺳﻄﺢ ﻓﺼﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ'ﻭ ﺗﺨﺼﺺ = ﻭ ﺷﺎﻳﺴﺘﮕﻰ ﺧﻮ&#= 65193;'ﮐﻪ ﺩﺭ ﺯﻧﺪﮔﻰ ﻫﺎ&= #65263; ﻧﻮﻋی ﺪﺍﺭﺩ. ﮐﻪ ﻳﻚ ﺭﻭﺣی ﺘﺠﺴ&#= 1617;ﻢ ﻭ ﺗﺠﺴّﺪ ﺣﻴﺎ&#= 65175;ﻰ ﺯﻧﺪﻩ'ﺩﺭ ﺻﻮﺭ&= #65173; ﻧﻮﻋﻰ ﺩﺭ ﺟﻬﺎ&= #65253; ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ.&= #64400;ﻪ ﻫﻢ ﺧﻮﺭﺷﻴﺪ ﻭ&= #65165;ﻗﻌﻰ ﺍﺳﺖ' ﻭﻟﻰ ᥶= 7;ﻘﻴﻘﻰ ﻧﻴﺴﺖ.ﻭ ﻫﻢ ﺍﻓ= ﮑﺎﺭ ﻭ ﻣﺤﺼﻮﻝ ﻭﮐﻤ&= #65166;ﻟﺎﺕ ﺍﻭ ﺣﻘﻴﻘﺖ ﻧﻴ&= #65204;ﺘﻨﺪ.ﮔﺮﭼﻪ ﺩﺭ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺍﺯﻭﻗﺎﻳﻊ ﺑﺮ&#= 65175;ﺮ ﻓﮑﺮ ﻭ ﺑﻴﺎﻥ ﻭ= ﻋﻤﻞ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺍ&= #65199; ﮐﻤﺎﻟﺎﺕ ﻣﺮﺍ&#= 65175;ﺐ ﺑﺎﻟﺎﺗﺮ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺣﺘﻰ ﺩﺭ = ﭘﺎﺋﻴﻦ ﺗﺮﻳﻦ ﻓﺼﻮﻝ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻭﺍ&= #65239;ﻌﻴّﺖ ﮐﻤﺘﺮﻯﺪﺍﺭﻧ= 5194;.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﺤﻘﻴ&= #65240;ﺖ ﺭﺳﻴﺪﻩ ﺑﺎﺷﻨ&#= 65194;.ﮔﻮﺋﻰ ﺣﻘﻴﻘﺖ'ﺳﻨﺘﺰ &= #65255;ﻬﺎﺋﻰ ﺍﻣﻮﺭﻯ ﺍﺳﺖ ﺩ&= #65197; ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ'&= #64400;ﻪﺍﺟﺰﺍ ﻭ ﺭﻳﺸﻪ ﻫﺎﻯ ﺁ= ﻥ ﺭﻭﻯ ﺯﻣﻴﻦ ﭘﻴ&= #65194;ﺍ ﺷﺪﻩ'ﻭ ﺍﺯ ﻋﺎﻟ= ﻢ ﻏﻴﺐ ﺑﻴﺮﻭﻥ ﺁ&= #65251;ﺪﻩ ﺍﺳﺖ.<o:p></o:p> ﻭﻟﺎﮐﺮ= ﻭﺍ ﻓﺮﺍﻧﺴﻮﻯ ﻣﻴ&#= 64405;ﻮﻳﺪ' ﻫﻨﺮﻣﻨﺪ ﺑﺎﻳ&#= 65194; ﺩﺍﺩﻩ ﻫﺎﻯ ﮐﺎ&= #65197; ﺧﻮﺩﺭﺍ'ﺷﺨﺼﺎ &= #65175;ﻬﻴّﻪ ﮐﻨﺪ ﮐﻪ ﻫﻢ ﺍﺯ= ﻣﺤﻞ ﻓﻬﻢ'ﻭ ﻫﻢ ﺧﻮﺩ= ﺁﻣﻮﺯﻯ' ﮐﻪ ﻋﺎﻣﻞ ثباA= 173; ﻧﺘﺎﻳﺞ ﺩﺭ ﺫﻫ&= #65254; ﻭ ﺭﻭﺍﻥ' ﻭﺩﺭ ﺗ= ;ﻤﺮﻳﻨﺎﺕ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﺷﺨﺺ ﺑﻮﺩﻩ ﺑﺎ&= #65207;ﺪ.ﻭ ﺍﻳﻦ ﻳﮑﻰ ﺍﺯ ﺍ= ﺳﺮﺍﺭ ﺗﻮﻟﺪﺍﺕ ﺍﺭﻭ&#= 65165;ﺡ ﺩﺭ ﺍﻧﻮﺍﻉ ﺩﺭ = ﺟﻬﺎﻥ ﻣﺎﺩﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﺍﻟّﺎ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺍﮔﺮ ﻣﻴﺨﻮﺍﺳ&#= 65174; ﺑﺪﻭﻥ ﺗﻮﻟﺪﺍ&#= 65173; ﻧﻮﻋﻰ ﺩﺭ ﺟﻬﺎ&= #65253; ﮐﻤﺎﻟﺎﺕ ﺃﺑﺪ&#= 65263; ﺭﺍ ﺩﺭ ﻫﻤﺎﻥ ﺁ= ﻏﺎﺯ ﺃﺯﻟﻰ ﺑﺪﻫﺪ.ﺁ&= #65255;ﮕﺎﻩ ﻣﻌﻨﻰ ﺗﮑﺎﻣﻞ &= #65255;ﺪﺍﺷﺖ ﻣﮕﺮ ﺷﺨﺺ ﻭﻫﺮ&= #65251;ﻮﺟﻮﺩﻯ'ﺧﻮﺩ= 5205; ﺩﺭ ﺧﻮﺩ ﺳﺎﺯﻯ = ﺧﻮﻳﺶ ﻋﻤﻞ ﻧﻤﺎﻳﺪ.ﮐ&= #65258; ﺩﺭﺣﺎﻓﻈﻪ ﻭ ﺫ&= #65165;ﺕ ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣ&= #65264; ﺍﻭ' ﻫﻤﻴﺸﻪ ﺃث&= #1585;ﺵ ﺑﺎﻗﻰ ﺑﺎﺷﺪ.ﺗ&= #65166; ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺑ&= #65260;ﺘﺮ ﺑﻌﺪﻯ ﺑﺮﺍﺳﺎ&#= 1587; ﺑﻘﻴﻪ ﺭﺍﻩ ﺗﮑ&= #65166;ﻣﻞ ﻭﻣﻘﺼﺪ ﺭﺍ ﺩﻧ&= #65170;ﺎﻝ ﮐﻨﺪ.ﻭ ﺑﻘﻮﻝ ﺍ= ﻓﻠﺎﻃﻮﻥ ﻣﺎ ﻗﺒﻠﺎ ﻣﻴﺪ&= #65165;ﺷﺘﻪﺍﻳﻢ' ﮐﻪ ﺍﻳﻨﻚ ﺑﺎﻳ&= #65242; ﺗﺬﮐّﺮ ﺑﻴﺎﺩ &#= 65268;ﺂﻭﺭﻳﻢ.ﻭﻧﻤA= 264; ﻓﻬﻤﻴم اﮔﺮ ﻗ= 5170;ﻠﺎ ﻧﻴﺎﻣﻮﺧﺘﻪ ﺑ&#= 65166;ﺷﻴﻢ'ﺑﺎ ﺗﺬﮐﺮ ﻭ ﺧﻠﺎﺻ&= #65258; ﮔﻮﺋﻰ ﭼﻴﺰﻯ ﻳ&= #65166;ﺩ ﻧﻤﻰ ﮔﻴﺮﻳﻢ.ﮐ&= #65252;ﻚ ﻣﺮﺑّﻰ ﻭ ﮐﻮﺷ&#= 65206; ﻣﻌﻠﻢ ﻭ ﻫﻤّﺖ &= #65251;ﺤﺼﻞ'ﺗﺎ ﺣﺪّﻯ ﺗﮑﺮﺍﺭ &#= 65195;ﺍﺕﺍﺯ ﺣﺎﻓﻈﻪ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﺳ&= #65166;ﻳﺒﺮﻧﻴﺘﻴﻚ ﻭﻣﻠﮑﻪ ﻣﻴﺒﺎ&#= 65207;ﺪ.<o:p></o:p> ﻧﺘﻴﺠﻪ= ﺍﻯ ﮐﻪ ﺣﺎﺻﻞ ﺷدﻩ &= #65165;ﻳﻦ ﺍﺳﺖ'ﮐﻪ ﻫ᥽= 6;ﺮ ﻳﻚ ﺃﻣﺮ ﺗﻠﻘﺎ&= #65163;ﻰ ﻭ ﺧﻮﺩ ﺑﺨﻮﺩﻯ'= ﻭ ﻫﺮ ﺃﻣﺮﻯ ﻳﻚ ﺑ= ﺎﺭﻩ ﻭﻓﻮﺭﻯ ﺟﺎﺩﻭ&#= 64404;ﺮﺍﻧﻪ ﻧﻤﻴﺒﺎﺷﺪ.ﻋﻤ&#= 65248;ﻰ ﺳﺎﺧﺘﻤﺎﻧﻰ ﺍ&#= 65203;ﺖ' ﮐﻪ ﺃﻧﺪﻙ ﺃﻧﺪ&= #65241; ﺷﻨﺎﺧﺘﻪ ﻣﻴﺸ&#= 65262;ﺩ.ﺁﻧﮕﺎﻩ ﻧﻘﺶ ﺍﺑﺪﺍﻉ ﻫ&= #65256;ﺮﻯ ﻭﻣﻬﺎﺭﺕ ﻓﻨّ= 5264; ﻫﻨﺮﻣﻨﺪ ﺩﺭ ﺗ&= #64401;ﻨﻴﻚ ﺑﮑﺎﺭ ﻭ ﺍﻫﺪﺍ&= #65233; ﻫﺮ ﮐﺎﺭ'ﻭ ﺍﻣﮑ= ﺎﻥ ﻓﻬﻢ ﻭ ﺳﺎﻳﺒﺮ&= #65255;ﻴﺘﻴﻚ ﺷﺪﻥ ﺩﺭ ﺩﻝ ﻭ ﺫ= ;ﺍﺕ ﺗﻤﺎﺷﺎﮔﺮ' ﺃث&#= 1585; ﻫﻨﺮﻯ ﺑﺎﻳﺪ ﺩ&= #65203;ﺖﺑﺪﻫﺪ.ﺍﺭﺍ= 5193;ﻩ ﻋﻤﻠی ﻮ ﺧﻠّﺎ= 5239;ﻴّﺖ ﺩﺭﮐﺎﺭ ﺑﻮﺩﻩ'&= #65261; ﺗﻨﻬﺎ ﻳﻚ ﻋﻤﻞ = ﺫﻫﻨﻰ ﻭ ﻓﮑﺮ ﻭ ﺍﻟﻬﺎ= ﻡ ﮐﻠّﻰ ﺩﺭ ﻫﻨﺮ&#= 65251;ﻨﺪ ﻧﻴﺴﺖ.ﻭ ﺍﻟّﺎ &= #65239;ﺎﺑﻞ ﺍﻧﺘﻘﺎﻝ ﺑﺪﻳ&#= 64405;ﺮﺍﻥ ﻧﺒﻮﺩ. ﻭﻟﺬﺍ ﺩ= ﺭ ﻫﻨﺮﺻﻨﻌﺘﻰ ﻭ &= #65187;ﺮﻓﻪﺍﻯ' ﻳﺎ ﻫﻤﺎﻥ ﻫﻨﺮ&= #65263; ﮐﻪ ﺁﻧﺮﺍ ﻫﻨﺮ&= #65231;ﻴﺮ ﺳﻠﻮﮐﻰ ﻭﻏﻴﺮ&#= 65165;ﻟﻬﻰ' ﺑﺮﺍﻯ ﺧﻮﺩﺳﺎ&#= 65199;ﻯ ﻫﻨﺮﻯﻤﻴﮕﻮﺋ= 5268;ﻢ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺖ&#= 65169;ﺎﺷﺪ'ﭼﻴﺰﻯ ﻫﻢ= ﺑﻨﺎﻡ= ; ﻫﻨﺮ ﻭﺟﻮﺩﻧﺪﺍﺭﺩ.&#= 65261; ﻳﺎ ﺣﺘﻰ ﻫﻨﺮﻣ&= #65256;ﺪ.ﻭﻟﺬﺍ ﺍﻓﮑﺎﺭ ﻭﺍﻟﻬ&#= 65166;ﻣﺎﺕ ﻟﺪﻧّﻰ ﻫﺮﮐس = 5169;ﺎ ﻫﻨﺮﻫﺎﻯ ﻟﻔﻈ&#= 65264; ﻭ ﮐﻠﻤﺎﺕﻭﻣﻘ&#= 65194;ﻣﺎﺕ ﺳﺎﺯﻯ ﻋﻘﻠﻰ' ﻭ= ﺫﮐﺮ ﺍﺻﻮﻝ ﻭ ﺍﺳﺘﺪ&= #65247;ﺎﻟﺎﺕ ﻭ ﻣثاﻟﻬﺎ ﻭﺗ= 5252;ثیلاﺕ'ﻣﻴﺘﻮ&= #65165;ﻥ ﺍﻓﮑﺎﺭ ﺭﺍﺗﻨ&#= 65200;ﻳﻞ ﻣﻨﻄﻘﻰ ﻭﻫﻨﺮ&#= 65263; ﻧﻤﻮﺩ.ﮐﻪ ﺑﺪﻳ&= #64405;ﺮﺍﻥ ﻣﻨﺘﻘﻞ ﮔﺮﺩﺩ. = ﮐﻪ ﺣﺘﻰ ﺑﺮﺍﻯ ﺗث&#= 1576;یت ﺻﻔﺖ ﻭﻭﺍﺿﺢ ﺗ&= #65198; ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ</= span>'ﻭ ﺑﻴﺎﻥ ﮐﻨﻨﺪﻩ &= #65197;ﻭﺷﻦ ﻭ ﻣﻔﻴﺪ ﻣﻴﺒﺎ&= #65207;ﺪ.ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﻭﻗﺘ&#= 65264; ﺁﻳﺎﺕ ﻗﺮﺁﻧﻰ &= #65197;ﺍ ﺑﺮﺍﻳﻢ ﻣﻴﺨﻮ&#= 65165;ﻧﻴﺪ'ﺍﺳﺘﻔﺎA= 193;ﻩ ﻣﻴﮑﻨﻢ.ﮐﻪ ﺍﮔ&= #65198; ﺧﻮﺩ ﺑﺨﻮﺩ ﺑﺨ&= #65166;ﻃﺮ ﺑﻴﺎﻭﺭﺩ ﭼﻴﺰ &= #65183;ﺪﻳﺪﻯ ﻧﺪﺍﺭﺩ.ﻭﻟﻰ ﭼ&= #65262;ﻥ ﺩﻳﮕﺮﻯ ﻣﻴﮕﻮ&#= 65267;ﺪ' ﮔﻮﺋﻰ ﻗﺪﺭﺕ ﻧ&= #65240;ﺪ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ .= ﭼﻮﻥ ﻫﺮ ﻣﺘﺨﺼﺼﻰ ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﻣﻌﺎﻳﺐ ﮐﺎﺭ ﺧ&= #65262;ﺩﺭﺍ ﺩﺭﻳﺎﺑﺪ' ﻭ ﻓﮑ= ﺮﻯ ﺑﺮﺍﻯ ﺍﺻﻠﺎﺡ</= span> </spa= n>ﻭ ﺟﺒﺮﺍﻥ ﮐA= 256;ﺪ.<o:p></o:p> ﺷﺎﺭﻝ ﻟ= ;ﺎﻟﻮ ﻓﺮﺍﻧﺴﻮﻯ ﻣﻴ&#= 64405;ﻮﻳﺪ'ﻫﻨﺮ ﺑﻤﻌﻨﻰ ﻭﺳﻴﻊ &= #64400;ﻠﻤﻪ'ﻋﻤﻞ ﺗﺤﻮﻳﺮ ﻭ ﺗﻐﻴ&= #65268;ﺮﻯ ﻭ ﺗﺤﻮﻳﻞ ﺍﺳﺖ = ﮐﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﻃﺒ&= #65268;ﻌﺖ ﺩﺍﺩﻩﺷﺪﻩﺍﺳ= 5174;.ﻭ ﻳﺎ ﺑﮕﻔﺘﻪ(ﺑﻴ&= #64401;ﻦ) ﻫﻨﺮ ﺍﻧﺴﺎﻥ ﭼ&= #65268;ﺰﻯ ﺑﺎﺿﺎﻓﻪ ﻃﺒﻴ&#= 65228;ﺖ ﺍﺳﺖ'ﮐﻪ ﺑﺎﻳﺪ = ﺍﻓﺰﻭﺩ. ﻭ ﻫﻨﺮ ﺩﺭ ﺑﻌﺪ= ﺑﺎﻟﺎﺗﺮ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65193;ﺍﻧﺎﺗﺮ'ﻳﺎﻃ= 5170;ﻴﻌﺖ ﻭﺳﻴﻠﻪ ﮐﺎﺭ ﻭ = ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺍﺳﺖ'ﮐ&= #65258; ﺟﻤﻌﺎ ﻫﻨﺮﻯ ﺑ&= #65262;ﺟﻮﺩ ﻣﻴﺂﻳﺪ ﭼﻪ ﻫﻨ&= #65198; ﺻﻨﻌﺘﻰ'ﻭ ﻳﺎ ﺩ= ﺭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;' ﻫﻨﺮ ﻋﻘﻠﻰ ﺍﻟ&= #65260;ﻰ ﻭ ﺳﻠﻮﻙ ﮐﻮﺭ ﻭ= ﺣﮑﻢ ﻣﻌﺠﺰﺍﺕ ﺁﻧﺎ&#= 65253; ﻧﺴﺒﺖ ﺑﻨﻈﺮ ﺩ&= #65267;ﮕﺮﺍﻥ ﺑﺎﺷﺪ. ﻟﺬﺍ ﻫﻨ= ﺮ ﺷﺎﻣﻞ ﺗﻤﺎﻡ ﺍ&= #65251;ﻮﺭ ﻣﻴﮑﺎﻧﻴﮑﻰ ﻭ &= #65235;ﻴﺰﻳﮑﻰ ﻭ ﺻﻨﻌﺘﻰ ﻭ ﺗﻄ= ﺒﻴﻖ ﻣﻴﺸﻮﺩ.ﻭ ﻋﺎﻣ&= #65246; ﻣﺸﺘﺮﻙ ﺍﻳﻦ ﻫ&= #65256;ﺮﻫﺎ ﺻﻨﻌﺖ ﻭ ﺗﻮﻟﻴ&= #65194; ﺍﺳﺖ ﮐﻪ ﺑﺮﺣﺴ&= #65168; ﻣﻬﺎﺭﺕ &#= 65261; ﺗﻤﺮﻳﻦ ﻣﻴﺒﺎﺷﺪ ﻭ ﻳﺎ = ﺻﻨﻌﺖ ﻭ ﻫﻨﺮ'ﻋﺎﻣﻞ ﻣ= ﺸﺘﺮﻙ ﺗﻤﺎﻡ ﺍﻣﻮﺭ ﻣ&= #65268;ﮑﺎﻧﻴﮑﻰ ﻭ ﻣﺎﺩﻯ ﺟﻬﺎﻥ = ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ .<o:p></o:p></spa= n> ﻳ= ﻮﻧﺎﻧﻴﺎﻥ ﻫﻨﺮ ﺍﻧﻔﺮﺍﺩ&#= 65263; ﺑﻴﺸﺘﺮ ﺑﻬﺘﺮ &= #65261; ﺯﻳﺒﺎﺗﺮ ﻣﻴﺪ&#= 65165;ﻧﺴﺘﻨﺪ.ﮐﻪ ﺍﺯ ﺍﺑﺪﺍﻉ ﺧﻴ&= #65166;ﻝ ﻭ ﺗﺨﻴّﻞ ﺳﺎﺯ&#= 65255;ﺪﻩ ﻭ ﺍﮔﺮ ﮐﻤﺎﻟﺎ&= #65173; ﻧﺰﺩﻳﮑﺘﺮ ﻣﻴ&#= 65208;ﻮﺩ. ﻭ ﺍﻟّﺎ ﺩﺭ ﻟﺬ&= #65175;ﻬﺎﻯ ﮐﻤﺎﻝ ﻭﺍﻟﻬﺎ&#= 65251;ﻰ ﺯﻳﺒﺎﺗﺮ ﻧﻤﻰ &= #65169;ﻮﺩ ﺗﺨﻴّﻠﻬﻨﺮﻣA= 256;ﺪ ﮐﻪ ﮐﻪ ﺍﺯ ﻧﻮﻉ= ﺍﺑﻬﺎﻡ ﻭﻭﻫﻢ ﺍﺳﺖ'ﺑﺎ = ﺍﺭﺍﺩﻩ ﻫﻨﺮﻣﻨﺪ ﻭ ﻧﺎ&= #65227;ﻠّﺖ ﺍﻭ ﺗﺎ ﭼﻘﺪﺭ ﻧ= ﺰﻳﻪ ﻭ ﭘﺎﻙ ﺍﺯ ﺁﻟﻮ= ﺩﮔﻰ ﺑﺎﺷﺪ.ﻭﻟﻮ ﺑﺼ&= #65262;ﺭﺕ ﻫﻨﺮﻯ ﺭﻣﺰﻯﻮ&#= 65203;ﻤﺒﻮﻟﻴﻚ ﺩﺭﺧﻮﺍﻫﺪ ﺁﻣ&#= 65194;.ﭼﻪﺍﻳﻦ ﺍﻟﻬﺎﻡ ﺩﺭ ﺳﻤ&= #65170;ﻮﻟﻴﺴﻢ ﺗﻨﺰﻳﻞ ﻓﮑﺮ ﺑ&= #65268;ﻚ ﻫﻨﺮ' ﻣﺤﺴﻮﺏ ﺑ= ﻴﺎﻥ ﻳﺎ ﺻﻨﻌﺘﻰ ﺑﺘ&= #65236;ﮑّﺮﻯ ﭼﻪﺷﻌﻮﺭﻯ ﺑﺎ&#= 65207;ﺪ ﻳﺎﺣﺘﻰ ﺑﺪﻭﻥ &= #65207;ﻌﻮﺭ'ﮐﻪ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﻭ ﺭؤﻳﺎﻫﺎﻯ ﺁ&#= 65255;ﻬﺎ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﺑ= ﻨﻮﻋی ﻠﻬﻮ ﻭ ﻟﻌﺐ ﻧﺰ= ﺩﻳﮑﺘﺮ ﻣﻴﺒﺎﺷﺪ' ﭼﻮﻥ = ﺗﮑﺎﻣﻠﻰ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﻗ&= #65260;ﻘﺮﺍﺋﻰ ﺍﺳﺖ.ﺯﻳﺮﺍ ﺩﺭ = ﻫﺴﺘﻰ ﻫﻤﻪ ﭼﻴﺰ ﺗﻐﻴ&= #65268;ﺮ ﺩﺍﺭﺩ'ﻳﺎ ﺑﻬﺘ&= #65198; ﻳﺎ ﺑﺪﺗﺮ'ﻭ ﻳﺎ= ﺑﺎﻟﺎﺗﺮ ﻭ ﭘﺎﺋﻴﻦ ﺗﺮ.ﻭ= ﻟﻰﻫﺮﮔﺰﺣﺘﻰ ﻟﺤﻈﻪﺍﻯ ﺗﻮﻗ&#= 65234; ﺩﺭ ﻣﻮﺍﺭﺩﻯ ﻧ&= #65268;ﺴﺖ.ﮐﻪ ﭼﻮﻥ ﺟﺮﻳﺎﻥ ﺭ&= #65261;ﺩﺧﺎﻧﻪ ﻭ ﺳﻴﻞ ﺳﻴّﺎﻟ&#= 65258;ﻭﺍﺭ ﺍﺯ ﺃﺯﻝ &#= 65175;ﺎ ﺃﺑﺪ.ﺩﺭ ﺣﺎﻝ ﺗ= ﻐﻴﻴﺮ ﺷﺮﺍﻳﻂ ﻋﻤﻮﻣ&#= 65264; ﺩﺭﻫﺮ ﭼﻴﺰﻯ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭ ﺍﺯ ﻟﺎ ﺑﻠﺎﻯ= ﺍﻳﻥﺠﺮﻳﺎﻧﺎ&#= 65173; ﺟﻨﺠﺎﻟی ﺘﻐﻴ= 5268;ﺮﻯ ﺩﺭﻣﻮﺍﺩ ﻫﺴﺘ&#= 65264;'ﻭ ﺩﺭ ﺍﻓﮑﺎﺭ ﺍﺿ&= #65166;ﻓﻰ'ﻭ ﺩﺭ ﺍﺣﻮﺍﻝ ﺭﻭ&= #65165;ﻧﻰ'ﻭ ﺣﺘﻰ ﭘﻴﺸﺮﻓﺘ&#= 65260;ﺎﻯ ﺭﻭﺣﻰ ﻭ ﺳﻠﻮﮐ&= #65264; ﻭ ﻫﺪﻓﻬﺎﻯ ﺟﺎ&= #65197;ﻯ'ﺑﺪﻭﻥ ﺗﻮﻗﻒ ﻟﺤﻈﻪﺍ&#= 65263;ﺎﺯ ﺃﺯﻟﻰ ﺗﺎ ﺃﺑﺪ'= ﺍﻧﺴﺎﻥ ﺑﺎﮐﻤﻰ ﻋﻘﻞ ﻭ = ﺻﺒﺮ'ﻭﻟﻰ ﻫﻤﺮﺍﻩ ﻋﺸﻖ ﻭ = ﺍﺭﺍﺩﻩ'ﻭ </spa= n>ﺗﺴﻠﻴﻢ ﻭ ﺗA= 262;ﺟّﻪ ﺑﻴﻚ ﻭﺳﻴﻠﻪﺍ&#= 65263; ﺍﻟﻬﻰ'ﻭﻧﻪ ﻫﺮ = ﮐس ﻏﻴﺮﺍﻟﻬﻰ' ﺍﮔ&= #65198; ﺑﺘﻮﺍﻧﺪ ﮐﻢ ﻭ = ﺑﻴﺶ ﭘﻴﺸﺮﻓﺘﻰ ﺩﺭ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩ ﺑﮑ&= #65256;ﺪ'ﮐﻪ ﺍﺯ ﺃﺯﻝ ﺭﺍﻩ ﺍ= ﻓﺘﺎﺩﻩ ﻭ ﺗﺎ ﺃﺑﺪ'ﻟﺎ ﺟ= ;ُﺮﻡ ﺑﺎﻳﺪ ﺑﺪﻭﻥ ﺟ&= #65198;ﻡ ﻳﺎ ﮔﺎﺭﻣﻪ ﻭﮐ&= #65166;ﺭﻣﺎ ﻭ ﻋﻴﺐ ﻭ ﻧﻘﺼﻰ= ﭘﻴﺶ ﺑﺮﻭﺩ .<o:p></o:p> ﺳﻮﺭﻳﻮ= ﻓﺮﺍﻧﺴﻮﻯ </spa= n>ﭘﺎﺭﺍ ﻓﺮﺍʋ= 75;ﺮ ﻣﻴﮕﺬﺍﺭﺩ ﻭﻫ&#= 65250; ﺟﻤﺎﻝ ﻭ ﺯﻳﺒﺎ&= #65163;ﻰ'ﻭﻫﻢ ﻟﻬﻮ ﻭﺗﻔﺮﻳﺢ &= #65197;ﺍ'ﺑﻴﺮﻭﻥ ﺍﺯ ﺣﻮﺯﻩ ﻫﻨﺮ = ﻣﻴﺪﺍﻧﺪ ﻭ ﻫﻨﺮ ﺭﺍ ﺗﻨﻬ= ﺎ ﺍﺑﺪﺍﻉ ﻭ ﻧﻮﺁ&= #65261;ﺭﻯ ﺍﻣﻮﺭ ﺩﺭ ﺳﺎﺧ&= #65174;ﺍﺷﻴاء'ﻭﺍﻳʋ= 84;ﺎﺩ ﻣﻮﺿﻮﻋﺎﺕ ﺩﺍ&#= 65255;ﺴﺖ. ﻭ ﺯﻳﺒﺎﺋﻰ ﺩﺭ&= #65259;ﻨﺮ ﻏﻴﺮﺳﻠﻮﮐﻰ ﺿ&#= 65198;ﻭﺭﻯ ﻤﻴﺒﺎﺷﺪ ﻭ ﻧﻤ&= #65268;ﺘﻮﺍﻥ ﺁﻧﺮﺍ ﻧﺎﺩﻳﺪ&#= 65257; ﮔﺮﻓﺖ. ﺯﻳﺮﺍ ﺗ= ﻨﻬﺎ ﻋﺎﻣﻠﻤﻬﻢ ﺟﻠ&#= 65168; ﻧﻈﺮ ﺩﻳﮕﺮﺍﻥ &= #65259;ﻤﺎﻥ ﺯﻳﺒﺎﺋﻰﺍﺳﺖ.&#= 64380;ﻪ ﮐﺎﺭ ﺍﺑﺪﺍﻋﻰ &= #65183;ﺪﻳﺪ'ﻭ ﻳﺎ ﺃﻣﺮﻯ ﺳﻨّ&#= 65176;ﻰ ﺑﺎﺷﺪ.ﺯﻳﺒﺎﺋ&#= 65264; ﻋﻴﻨﺎ ﻋﻮﺍﻃﻒ &= #65261; ﺍﺣﻮﺍﻝ ﻧﻔﺴﺎ&#= 65255;ﻰ ﻭ ﺭﻭﺍﻧﻰ ﺭﺍ ﺗ= ﺤﺮﻳﻚ ﻣﻴﮑﻨﺪ ﻭ ﺃثر &#= 65251;ﻴﮕﺬﺍﺭﺩ. ﺩﺭﻭﻍ ﺯﻳﺒﺎ ﺭ&= #65261;ﻯ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﺗ&= #65198;ﺍﺯ ﺭﺍﺳﺘﻰ ﺍﺯ ﺯﺷ&= #65174; ﺭﻭﻯ ﻣﻴﺒﺎﺷﺪ.&= #65267;ﺎ ﺩﺭ ﺃﮐثرﻳّﺖ @= 380;ﻨﻴﻦ ﺍﺳﺖ.ﺍﻣﺎ ﻋﻮﺍ&= #65219;ﻒ ﻟﺎﻫﻮﺗﻰ ﻭﺟﺒ&#= 65198;ﻭﺗﻰ ﻭﻣﻠﮑﻮﺗﻰ ﺩﺭ&#= 65251;ﺮﺍﺣﻞ ﻣﺘﻮﺍﻟﻰ ﺩﺭﺳ&#= 65166;ﻟﮑﺎﻥ ﻭﺳﻠﻮﻙ ﺍﻟﻬﻰ &= #65255;ﻴﺰ ﻗﺎﺑﻞ ﻃﺮﺡ ﺍﺳ&= #65174;. ﮐﻪ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩ ﻣﻘﺪﻣﺎﺗﻰ' ﻫﻤ&= #64405;ﻰ ﺩﺭ ﺣﮑﻢ ﻣﺠﻤﻮ&= #65227;ﻪ ﻣﻠﮑﻮﺗﻰ ﻫﺎ ﻫ&= #65204;ﺘﻨﺪ.ﻭ ﺷﻬﻮﺩ ﺷﺸﻢ ﻗﺎ&= #65163;ﻢ ﺭﻭﺡ القُدُس = ﺩﺭ ﺳﻠﻮﻙ ﻣﺤﻤﺪﻯ'&= #65193;ﺭﻋﺎﻟﻢ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﻣﻠﮑﻮﺕ ﺩﺭ = ﺟﺒﺮﻭﺕ ﻧﺨﺴﺘﻴﻦ ﺍﺯ ﺳ&= #65252;ﺖ ﻣﺎ ﻣﻴﺒﺎﺷﺪ.ﻭ = ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﺩﺭ ﺟﺒﺮﻭﺕ ﺩﻭ&= #65249; ﺍﺯ ﺳﻤﺖ ﻣﺎ ﺍﺳ= ﺖ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65169;ﺎﻟﺎﻯ ﻋﺮﺵ ﻧﻤﻴﺮﻭﺩ'&= #65251;ﮕﺮ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65153;ﺧﺮﻳﻦ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻣ&= #65188;ﻤﺪﻯ ﻣﻮﺭﺩ ﻭﻋﺪﻩ ﻣ&= #65188;ﻤﺪ'ﺑﻌﻨﻮﺍﻥ ﻗﺎﺋﻢ ﺁﻝ ﻣﺤﻤ&= #65194;.ﮐﻪ ﺑﺠﺎﻯ ﺷﻬﻮﺩ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﺑﻨﻮﺭ ﺭ&= #65187;ﻤﺎﻥ ﻮﺑﺎﻟﺎﻯ ﻋﺮﺵ &= #65251;ﻴﺮﻭﺩ.ﻭﺧﻮﺩ ﺗﺠﺴّﻢ ﺍﻧﺴﺎ= 5253; ﻗﺎﺋﻢ ﺁﺧﺮ ﺍﻟ&= #65200;ﻣﺎﻥ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ&= #65183;ﻬﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ = ﻗﺎﺋﻢ ﺃﻭﻝ ﺍﻟﺰﻣﺎﻥ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ.ﻗﺎ&= #65163;ﻢ ﻳﺎ ﺍﺳﺎس ﻭﺳﺘ&#= 65262;ﻥ ﻳﻚ ﺧﻴﻤﻪ ﻭﭼﺎ&= #65193;ﺭ ﺍﺳﺖ'ﮐﻪ ﺗﻤﺎﻡ = ﻫﺴﺘﻰ ﻧﻮﻋﻰ ﻭ ﺗﮑﺎﻣ&= #65246; ﺍﺭﻭﺍﺡ ﺯﻣﺎﻥ'&= #65169;ﺮﺁﻥ ﻗﺮﺍﺭ ﺩﺍﺭﺩ.ﭼ&= #65258; ﺩﺭ ﺍﺭﺍﺩﻩ ﻭ ﺗ= ﺪﺑﻴﺮ'ﭼﻪ ﺩﺭ ﺍﻟﮕﻮﻯ ﮐﻤ&= #65166;ﻝ ﮐﻪ ﻫﺮ ﺭﻭﺡ ﺑﺸ= ﺮﻯ ﺑﺎﻳﺪ ﻋﺎﻗﺒﺖ &= #65169;ﺂﻥ ﺑﺮﺳﺪ.ﺩﺭ ﺷﻬﻮ&= #65193; ﻭ ﮐﺴﺐ ﺍﻳﻦ ﻫﻤ= ﺎﻧﻰ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺍ&= #65267;ﻦ ﻣﻘﺎﻡ ﺑﺘﺸﺨﻴ&#= 65210; ﺧﺪﺍﻭﻧﺪ.ﮐﻪ ﮐ&= #65166;ﻣﻠﺎﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻣﺤﻤﺪﻯ'ﺣﺘﻰ ﺍ&= #65199; ﺳﻄﺢ ﺟﺒﺮﻭﺕ ﺍ&= #65261;ﻝ ﻗﺎﺋﻢ ﺭﻭح اﻟ= 5240;ﺪس ﺟﺒﺮﺋﻴل ﺒﻘﻮ= 5245; ﻣﺴﻴﺢ ﻣﻴﮕﺬﺍ&#= 65197;ﻧﺪ'ﮐﻪ ﺑﻌﺮﺵ ﺭﺣ= ;ﻤﺎﻥ ﻣﻴﺮﺳﻨﺪ.ﮐﻪ ﻣ&= #65198;ﺣﻠﻪ ﺩﻭﻡ ﮐﻪ ﺭﻭﺡ ﺳ= ﺎﻟﻚ ﺷﺎﻫﺪ ﻋﺮﺵﺭﺣ&#= 65252;ﺎﻥ ﻟﺤﻈﻪﺍﻯ ﻣﻌﺮ&#= 65165;ﺝ ﻭ ﺍﺳﺮاء ﺧﻮﺩ= 5197;ﺍ ﻣﻴﻴﺎﺑﺪ. ﮔﻮﺋ&= #65264; ﻭﺳﻴﻠﻪﺍﻯ ﺍﻟ&#= 65260;ﻰ'ﮐﻪ ﺁﻧﺮﺍ ﻣﺤﻤﺪ ﻣ&= #65268;ﮑﺎﺋﻴﻞ ﻣﻴﮕﻮﻳﺪ'ﺭﻭﺡ &= #65203;ﺎﻟﻚ ﺭﺍ ﺑﻌﺮﺵ ﺭﺣﻤ&= #65166;ﻥ ﻣﻴﺒﺮﺩ.ﮐﻪ ﻗﺮ&= #65153;ﻥ ﺍﺯ ( ﺩﻧﺎ ﻓﺘﺪﻟ= ;ّﻰ ﻗﺎﺏ ﻗﻮﺳﻴﻦ ﺃ&= #65261; ﺃﺩﻧﻰ) ﻣﻴﮕﻮﻳ&= #65194;.ﮐﻪ ﻧﺰﺩﻳﮑﺘﺮ ﺍﺯ &= #65193;ﻭﺳﺮ ﻗﻮس ﮐﻤﺎﻥ ﺗﻴ&#= 65198; ﺃﻧﺪﺍﺯﺩ</sp= an> &#= 65169;ﭽﺸﻢ ﺍﻭ'ﻧﺰﺩﻳﮑﻰ ﺑ&= #65228;ﺮﺵ ﺍﻳﻦ ﭼﻨﻴﻦ ﺩﺳ&= #65174; ﻣﻴﺪﻫﺪ.ﮐﻪﺣﺘ&#= 65264; ﺑﺎﺯﻧﺰﺩﻳﮑﺘ= 5198;.ﮐﻪ ﺁﻣﻮﺯﺷﻬﺎﻯ ﻣ&#= 65204;ﺘﻘﻴﻢ ﺍﻟﻬﻰ ﺭﺣﻤﺎﻧ&#= 65264;'ﺑﺮﺍﻯ ﻧﺨﺴﺘﻴﻦ ﺑﺎﺭ &= #65169;ﻮﻯ ﺍﺑﻠﺎﻍ ﻭ ﺗﻌﻠ&= #65268;ﻢ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﺳ&= #65166;ﻟﻬﺎ ﻣﻴﺘﻮﺍﻧﺪ ﻫﺮ &= #65169;ﺎﺭﻧﻈﺮ ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ &= #65165;ﺯ ﺣﺎﻓﻈﻪ'ﺩﺭﺳﻬ&#= 65166;ﻯ ﺟﺪﻳﺪﻯ ﺍﺯ ﺁﻥ = ﺑﮕﻴﺮﺩ.<o:p></o:p> ﺩﺭ ﺍ᥾= 7;ﻨﺠﺎ ﺍﺯ ﺗﻔﺎﻭﺕ ﺯﻳ&= #65170;ﺎﺋﻰ ﻭﺟﻤﺎﻝ ﻭﮐﻤﺎ&#= 65245; ﺍﻟﻬﻰ ﮐﺎﻣﻠﺎ&#= 65253;'ﻧﺴﺒﺖ ﺑﺰﻳﺒﺎﺋﻰ ﺍﻧ&#= 65204;ﺎﻧﻬﺎﻯ ﻏﻴﺮ ﺳﺎﻟﻚ'ﺍﺯ = ﺍﻣﻮﺭ ﺟﻬﺎﻧﻰ ﻭ ﻃﺒﻴ&= #65228;ﺖ ﺑﺎ ﺻﻨﻌﺖ ﮐﻠﺎ&= #65249; ﻭ ﻓﮑﺮ ﻓﻠﺴﻔﻰ = ﻭﻋﻠﻤی هست ' ﻗﺎﺑﻞ ﻗﻴ&#= 65166;س ﻧﻤﻰ ﺑﺎﺷﺪ. ﮐﻪ= ﺯﻳﺒﺎﺋﻰ ﺻﻨﻌتی گه ﺑﺮʋ= 65;ﻯ ﻓﺮﻭﺵ ﺍﺳﺖ ﻭﺩ&= #65197;ﺁﻣﺪ.ﻭﻟﻰ ﺯﻳﺒﺎﺋﻰ ﺍﻟﻬ&#= 65264; ﺑﺮﺍﻯ ﻓﺪﺍﮐﺎ&#= 65197;ﻯ ﻭﺟﺎﻥ ﺩﺍﺩﻥ ﺍ&= #65197;ﺍﺩﻯ ﺳﺎﻟﻚ'ﺑﺮﺍﻯ ﺭ&= #65203;ﻴﺪﻥ ﺑﻬﺮ ﻣﻘﺎﻡ ﺷﻬ&= #65262;ﺩﻯ ﻭﺯﻳﺒﺎﺋﻰ ﻫﺎ&#= 65263; ﻋﻘﻠﻰ ﻭ &#= 65165;ﺣﻮﺍﻝ ﺑﺎﻟﺎﺗﺮ ﺍﺳﺖ.&= #65169;ﺎﻳﺪ ﺟﻤﺎﻝ ﻣﺎﺩﻯ ﺭ&= #65165; ﻧﻈﻢ ﻭ ﻧَﺴَﻘ= 5264; ﺩﺍﻧﺴﺖ ﮐﻪ ﺳﻮ&= #64394;ﻩ ﻗﺎﺑﻞ ﻓﻬﻢ ﻭ ﻗ= ﺒﻮﻝ ﻧﺎﻇﺮﺑﺎﺷﺪ. ﻭ&= #65247;ﻰ ﺟﻤﺎﻝ ﺍﻟﻬﻰ ﻧ&= #65204;ﻖ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﺩ'ﮐﻪ ﻗﺎﺑﻞ ﺗﻮﺻﻴﻒ &= #65255;ﻴﺴﺖ.ﻭﻟﻰ ﻗﺎﺑﻞ ﺗﺬﮐّﺮ &#= 65207;ﺎﻫﺪ ﺁﻥ ﺩﺭ ﻫﺮ ﺯﻣﺎ= ﻥ ﺩﻳﮕﺮﻯ ﻫﺴﺖ.<o:p></o:= p> ﮔ= ﺎﻫﻰ ﻣﻴﮕﻮﻳﻨﺪ'ﮐﺎ&#= 65197;ﻫﺎﻯ ﺍﻧﺴﺎﻥ ﻧﻮﻋﻰ &= #65165;ﺣﺎﺩﻳث ﺍﻭﻟﻴﺎﻯ ﺟﺪﻳ&#= 65194; و ﺣﺪﻳث ﺍﺳﺖ. ﻭ&= #65247;ﻰ ﻓﻌﺎﻟﻴّﺖﻫﺎA= 263; ﻫﺪﻑﺩﺍﺭ ﺟﻬﺖ&#= 65175;ﻮﻟﻴﺪ ﻣﺮﺍﮐﺰ ﻓﮑﺮﻯ &= #65175;ﺎﺯﻩ ﺍﺳﺖ. (ﺣﺪﻳث ) ﻳ᥺= 8;ﻨﻰ ﺟﺪﻳﺪ ﮐﻪ ﺳﺎﺑ&= #65240;ﻪﺍﻯ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;.ﻭﻟﻰ ﺗﻮﻟﻴﺪ ﻭﺍﻧﺘ&#= 65166;ﺝ ﻭ ﺍﺳﺘﻨﺘﺎﺝ ﻭ = ﺍﺑﺪﺍﻉ'ﺍﻣﺮﻯ ﺑﻰ ﺳﺎﺑﻘﻪ ﻣﻴ&= #65170;ﺎﺷﺪ. ﭘس ﻫﺪﻑ ﮐﻪ ﺍﮔ&= #65198; ﮐﺎﺭ ﻫﺎﻯ ﺍﻧﺴ&= #65166;ﻧﻰ ﺩﺍﺭﺩ' ﺃﻣﺮ ﺣﺎ= ﺩث ﻭ ﺟﺪﻳﺪﻯ ﮐﻪ ﺍ= ﺣﺎﺩﻳث ﺁﻥ ﻤﻴﮑﻨﻨﺪ.ﻫ&= #65252;ﺎﻥ ﻫﻨﺮﺻﻨﻌﺘﻰ ﻭ&#= 65251;ﺎﺩﻯ ﻭﺩﻧﻴﻮﻯ ﻭﻧﺎ&#= 65193;ﺭﺳﺖ ﺑﻨﺎﻡ ﻫﻨﺮ ﺩﺍ&= #65197;ﺩ.ﻭﻟﻰ ﺃﻣﺮ ﺍﺑﺪﺍﻋﻰ'&= #65169;ﺎﺯ ﺟﻨﺒﻪ ﻫﻨﺮﻯ ﺁ&= #65253; ﺯﻳﺎﺩﺗﺮ ﺍﺳﺖ.&= #64400;ﻪ ﻫﻨﺮ ﻣﺎﺩﻯ ﻣﻴ&= #64405;ﻮﺋﻴﻢ ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬﻰ ﻳﺎ ﺍﻟﻬﺎﻣﺎﺕ &= #65247;ﺪﻧّﻰ ﻭﺗﻨﺰﻳﻞ ﻭ ﺍﺑ&= #65194;ﺍﻋﺎﺕ ﺑﻴﺎﻧﻰ ﻭ ﺷﻌﺮ&= #65263; ﻭ ﻧﻈﺮﻳﻪ ﺑ= ﺮﺩﺍﺭﻯ ﻭﺻﺤﺒﺖﻫﺎﻯ ﺗ&#= 65166;ﺯﻩ ﺧﻮﺩ ﺍﺯ ﻋﻮﺍﻟ&= #65250; ﺍﻟﻬﻰ ﺑﻮﺩﻥ'ﮐ&= #65258; ﺣﺘﻰ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬی ﺰﻣﺎﻧﻬﺎﻯ ﻗﺒ&#= 65248;ﻰ ﺁﻧﺮﺍ ﻧﺪﺍﺷﺘ&#= 65258;ﺍﻧﺪ. ﭘس ﻫﻨﺮ ﺍﻟﻬﻰ &= #65191;ﺎﺹ ﺁﺭﻳﺎ ﺷﺪ= ;ﮔﺎﻥ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﺧﻠﻖ ﻭ ﺁﻓﺮﻳﻨ&= #65206; ﻫﻨﺮ ﻣﺎﺩﻯ' &#= 65255;ﻬﺎﻳﺖ ﻣﻘﺎﻡ ﺩﺭ ﺣﮑﻢ = ﻓﻨﻮﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻓ= ﻦ ﺑﺎﺯ ﺑﻤﻌﻨﻰ ﻫ&= #65256;ﺮ ﺍﺳﺖ. ﭼﻪ ﺑﺎ ﺗﮑ= ;ﻨﻴﻚ ﻣﺎﺩﻳّﺎﺕ ﻭ ﻳ&#= 65166; ﺑﺪﻭﻥ ﺗﮑﻨﻴﻚ &= #65261;ﻳﺎ ﻣﻘﺪﻣﺎﺕﺩﺭﺍ= 5251;ﻮﺭ ﻋﻘﻠﻰ ﻭﻧﻈﺮﻯ' = ﻭ ﻳﺎ ﺍﻟﻬﺎﻣﺎﺕ &= #65247;ﺪﻧّﻰﻫﺮ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺍ&#= 65203;ﺖ' ﮐﻪ ﭼﻮﻥ ﺑﺨﻠﻖ = ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧﺪ ﻭ ﺗ&= #65166; ﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ. = ﮐﻪ ﮐﻠﺎﻡ ﺁﻧﻬﺎ ﮐ&= #65248;ﺎﻡ ﺧﺪﺍ'ﻭ ﺑﺤﻖ ﺁﻳ= ﺎﺕ ﻗﺮﺁﻧﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ ﻭﮔﻮﺋﻰ ﺧﺪﺍﻭ&#= 65255;ﺪ ﮔﻔﺘﻪ ﺍﺳﺖ.ﺯﻳ&= #65198;ﺍ ﻗﺮﺁﻥ ﻋثماﻧʌ= 64; ﻣﺴﻠﻤﺎﻧﺎﻥ ﺭﺍ'ﺍﮔﺮ ﻣﻄﺎﻟ&= #65168; ﺁﻧﺮﺍ ﻣﺤﻤﺪ ﮔ&= #65236;ﺘﻪ ﺑﺎﺷﺪ ﮐﻪ ﺩﺭ ﺁ= ﻥ ﺍﺿﺎﻓﺎﺕ ﻭ ﺣﺬ&= #65233; ﻭﺩﺳﺘﮑﺎﺭﻯ ﺷ&#= 65194;ﻩ ﮐﻪ ﻣﻮﻟﺎ ﻋﻠﻰ&= #1617; ﺍﺯ ﻧﻬﺼﺪ ﺟﺎﻯ = ﺍﻳﻥﻘﺮﺁﻥ ﺩﺳﺘﮑﺎﺭﻯ ﻣﻴ&#= 64405;ﻮﻳﺪ.ﺑﺎﺯ ﺁﻧﭽﻪ ﻭﺍﻗﻌﺎ &= #65165;ﺯ ﻣﺤﻤﺪ ﺑﻮﺩﻩ' ﺑ= ﺴﻠﻮﻙ ﺍﻟﻬﻰ ﻭ ﻗﺮّﻩ &= #65259;ﺎﻯ ﺷﻬﻮﺩﻯ ﻃﺮﻳﻘ&#= 65174; ﻣﺤﻤﺪ ﻗﻄﻌﺎ ﺍ&= #65199; ﺧﺪﺍﻭﻧﺪ ﻭﻣﺤ&#= 65252;ﺪ ﺑﻮﺩﻩ ﻭﺍﻟّﺎ &#= 65259;ﻤﻴﺸﻪ ﭼﻮﻥ(ﺁﻳﺎﺕ ﺳﻴ&= #65234;)ﻭﮐﺸﺘﺎﺭ'ﺁﻳ&#= 65166;ﺕ ﺍﺿﺎﻓﻰ ﺧﻠﻔﺎ&#= 65263; اسلامی ﺑﻮﺩﻩ= 'ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺟﻬ&#= 65166;ﻧﻰ ﻓﺘﺢ ﺷﺪﻩ ﺧﻮﺩ&= #65197;ﺍ ﺍﺩﺍﺭﻩ ﮐﻨﻨﺪ.&= #64400;ﻪ ﺩﻳﮑﺘﺎﺗﻮﺭﻯ &#= 65193;ﺍﺷﺘﻨﺪ.ﮐﻪﺗA= 256;ﻬﺎ ﭼﺎﺭﻩﺭﻫﺒﺮﺍ= 5255;ی ﺴﻴﺎﺳﻰ ﺍﺳﺖ'ﮐ&= #65258; ﺳﻴﺴﺘﻢ ﻭﻧﻈﺎ&#= 1605; اﻧﺴﺎﻧﻰﻭﻋﻠA= 252;ﻰ ﺑﺮﺍﻯ اﺩﺍﺭﻩ &#= 65183;ﺎﻣﻌﻪ ﺧﻮﺩ ﻧﺪﺍﺭﻧﺪ &= #65261; ﻟﺬﺍ ﻫﺮ ﮐﺎﻣﻞ = ﺍﻟﻬﻰ ﺯﻧﺪﻩ' ﮐﻪ ﻣﺤﻤ= ﺪﻯ ﺗﺎﺯﻩ ﻭ ﺗﺎﺯﻩ = ﻧَﻔَس ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ' = ﻋﻤﻠﺎ ﮐﻠﺎﻡ ﺁﻧﻬﺎ ﮐ&= #65248;ﺎﻡ ﺧﺪﺍﻭﻧﺪ ﻭ ﭘﻴ&= #65166;ﻣﺒﺮ ﺍﺳﺖ.ﮔﻮﺋﻰ ﺍﺯ = ﺁﻥ ﻣﻨﻄﻖ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣ&= #65170;ﺮ ﺣﺘﻰ ﺧﻄﺎﻯ ﺍﺗ&= #65236;ﺎﻗﻰ ﺁﻧﻬﺎﺑﺎﺯ ﺍﺯ &= #65255;ﻈﺮ ﺍﻟﻬﻰ ﺩﺭﺳﺖ ﺍ&= #65203;ﺖ.<o:p></o:p> ﺳﻮ᥷= 7;ﻳﻮ ﻣﺘﻔﮑّﺮ ﻣﺬﮐ= 5262;ﺭ'ﺑﺮﺍﻯ ﻫﺮ ﻫﻨﺮ ﺻﻨﻌﺘ&= #65264;'ﻭﺑﺮﺍﻯ ﻫﺮ ﺻﻨﻌﺘﻰ'ﻫﻨ&= #65198;ﻯ ﻗﺎﺋﻞ ﺑﻮﺩ. ﮐﻪ= ﺩﻗﻴﻘﺎ ﻫﻤﺎﻥ ﺗﮑﻨﻴﻚ &= #65235;ﻴﺰﻳﮑﻰ ﻋﻠﻤﻰ ﺍﺳﺖ.ﮔﻮ&= #65163;ﻰ ﺑﺮﺍﻯ ﻫﺮ ﭼﻴﺰ&= #65263;' ﺑﮕﻔﺘﻪ ﺭﻭﺷﻬ&#= 65166;ﻯ ﻗﺪﻳﻢ ﺭﺏّ ﺍﻟ&#= 65256;ﻮﻉ ﻫﺴﺖ.ﮐﻪ ﻣﺎ ﻧﻴ= ﺰ ﺍﺯ ﺭﺏّ ﺍﻟﻨﻮ&#= 65225;'ﺑﻌﻨﻮﺍﻥ ﻓﺮﺷﺘﻪ ﻣﺪﺑّ= 5198; ﻫﺮ ﺭﻭﺡ ﻓﺮﺩﻯ = ﻭﻣﻮﺟﻮﺩ ﻣﻴﮕﻮﺋﻴﻢ.ﻳﺎ &= #65259;ﻤﺎﻥ ﻫﻤﺰﺍﺩ ﻫﺮﮐس . = ﻭﻯ ﺍﺻﻄﻠﺎﺡ ﻳﻮﻧ&#= 65166;ﻧﻰ ﺩﻳﮕﺮﻯ ﺑﮑﺎﺭ &= #65251;ﻴﺒﺮﺩ' ﻭﻭﻇﻴﻔﻪ ﻫﻨﺮ &= #65197;ﺍ ﺩﺭ ﻣﺤﺪﻭﺩﻩ<sp= an dir=3DLTR> </spa= n>ﮐﺎﺭﻫﺎ'ﻭ ﻓA= 228;ّﺎﻟﻴّﺘﻬﺎﻯ ﺍﺟﺘﻤﺎﻋی ﻮ ﺍ&#= 65191;ﺘﺼﺎﺻﻰ ﺑﻬﺘﺮ ﻣﻴﺪﻫﺪ.&= #65261; ﺁﻧﺮﺍ ﻭﻇﻴﻔﻪ &= #65203;ﺎﻳﮑﻮﻳﻮﻧﻴA= 242; ﻣﻴﮕﻮﻳﺪ. ﻳﺎ ﺁ= ﻓﺮﻳﻨﺶ ﻭ ﺧﻠﻖ ﻣﻮﺟﻮﺩ&= #65165;ﺕ.ﻭﻯ ﮔﻮﺋﻰ ﻫﻤﺎﻥ ﺭ&= #65261;ﺍﻥ ﻭﺟﺎﻥ ﻓﺎﺭﺳﻰ &= #65197;ﺍ'ﮐﻪ ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ &= #65235;ﻠﺎﺳﻔﻪ ﺷﺮﻗﻰ ﻭﻋﺮﻓﺎ&#= 65263; ﺍﻳﺮﺍﻧﻰ ﺑﮑﺎ&#= 65197; ﺑﺮﺩﻩﺍﻧﺪ. ﺑﺮ&= #65165;ﻯ ﻫﺮ ﭼﻴﺰﻯ ﺭﻭﺣ&= #65264; ﻭﺍﺻﻠﻰ ﻧﺎﭘﻴ&#= 65194;ﺍ ﻗﺎﺋﻞ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﺑﻘﻴﻪ ﻗﺴﻤﺘﻬ&#= 65166;ﻯ ﻗﺎﺑﻞ ﺩﻳ= ;ﺪﻥ ﭼﻮﻥ ﺗﻦ ﻭ ﺫﻫﻦ= 'ﺩﺭ ﭼﺸﻢ ﻋﻘﻞ.ﮐﻪ ﻣ= ﺎ ﺍﺯ ﺭﻭﺡ ﺍﻟﻬﻰ = ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ. ﻭ ﺩﺭ ﭼﺸﻢ ﺩﻝ ﻭ= ; ﺷﻬﻮﺩ ﺩﺭ ﺭؤﻳﺎ'ﺩﺭﺷ&#= 65198;ﺍﻳﻂ ﺧﺎﺹﺍﺣﻮﺍﻝ ﺳ&#= 65166;ﻟﮑﺎﻥ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ &= #64344;س ﻫﻨﺮ ﺑﻤﻌﻨﻰ ﺍ&= #65183;ﺘﻤﺎﻋﻰ'ﺑﺎﺯ ﻧﻮﻋﻰ ﻫﻨﺮ ﻣﺎ&= #65193;ﻯ ﺍﺳﺖ.ﮔﺮﭼﻪ ﻫﻨ&= #65198; ﺫﻭﻗﻰ ﻭ ﻳﺎ ﻣﻌ= ﻨﻮﻯ ﻭ ﺃﺩﺑﻰ ﻫﻢ ﺑﺪ= ﺍﻧﻴﻢ'ﻭﻧﻪ ﻫﻨﺮ ﺍﻟﻬﻰ ﻭﺳ&= #65248;ﻮﻙ ﮐﻪﺍﻭﻟﻴﺎ ﺍﺯ &= #65203;ﻄﻮﺡ ﻣﻴﻨﻮﻯ ﻣﻰ ﺑﻴ&= #65256;ﻴﺪ ﻭ ﻣﻴﮕﻮﻳﺪ ﻭ ﻣ= ﻴﻔﻬﻤﺪ'ﻭ ﺗﻮﻟﻴﺪ ﺟﺪﻳﺪ&#= 65165;ﺑﺪﺍﻋﻰ'ﺑﺪﻭA= 253; ﺳﺎﺑﻘﻪ ﺍﺭﺍﺋ&#= 65258; ﻣﻴﺪﻫﻨﺪ'ﻭﻳﺎ &= #65187;ﺘﻰ ﺣﮑﻤﺘﻬﺎﻯ ﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺯﻣﺎﻧﻬ&#= 65166;ﻯ ﻗﺒﻠﻰ ﺭﺍ' ﺗﺠﺪ= ﻳﺪ ﺑﻴﺎﻥ ﻭﻧﻮﺳﺎ&#= 65199;ﻯ ﺩﺭ ﮐﻠﺎﻡ ﻭﻧﻈ&= #65198;ﻳﻪ ﻭ ﻋﺎﺩﺍﺕ ﻣﻴﻨ&= #65252;ﺎﻳﺪ.ﮐﻪﻳﻚ ﺗﻮﻟﻴﺪ(ﺣﺪﻳث ) = ﺟﺪﻳﺪ ﺍﺳﺖ.ﻭ ﻗﺴﻤﺖ ﺗ= ﻮﻟﻴﺪ ﺍﺑﺪﺍﻋﻰ'ﮐﺎﺭ &= #65175;ﻔﺴﻴﺮ ﺷﻬﻮﺩﻯ ﺳﻠﻮﮐ&#= 65264; ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257;'ﻭﺍﺯ ﻧﻮﻉ ﺗﺤﺪﻳﺪ ﺑ&= #65268;ﺎﻥ ﭙﻴﺎﻣﺒﺮ ﻭﺍﻭ&#= 65247;ﻴﺎﻯالهی اﺳﺖ.ﮐﻪﻣﻘﺎﺻ= 5194; ﺁﻧﻬﺎﺭﺍﺩﺭ ﺁ&#= 65253; ﺁثاﺭ ﻭﮔﻔﺘﻪA= 259;ﺎ ﻣﻴﻨﻤﺎﻳﻢ. ﻫﺮ&= #64404;ﺰ ﭼﻨﺎﻥ ﻧﻴﺴﺖ'ﮐ&= #65258; ﻫﻔﺘﺎﺩ ﻭﭼﻨﺪ &= #65251;ﺬﻫﺐ ﻫﺮ ﺩﻳﻦ ﺳﻠﻮﮐ&= #65264; ﻣﺬﺍﻫﺐ ﻗﺸﺮﻯ &= #65251;ﺴﺘﻨﺪ ﺑﻘﺮﺁﻥ ﻭﮐﺘﺐ &= #65155;ﻧﺒﻴﺎﻯ ﺧﻮﺩ ﻣﻴﮑﻨﺪ. ﻭ= ﻟﻰ ﻫﺮ ﻳﻚ ﺳﺪّ ﻣﺬ&= #65259;ﺒﻰ ﻭ ﻧﺘﺎﻳﺞ ﺣﺰﺑ&= #65264; ﺧﻮﺩﺭﺍ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ. ﮐﻪ ﻧﻤﻴﺪﺍﻧﻨ&#= 65194; ﺧﺪﺍﻭﻧﺪ ﻭ ﭘﻴ&= #65166;ﻣﺒﺮ ﻭ ﻫﺮ ﻭﻟﻰّ ﺍﻟ&= #65260;ﻰ'ﭼﻨﺪﻳﻦ ﻣﻘﺼﻮﺩ ﺩﺭ ﻳﻚ = ﮐﻠﺎﻡ ﺩﺍﺷﺘﻪ ﺩﺍﺭﻧ&#= 65194;. ﮐﻪ ﺣﺘﻰ ﺿﻤﻦ ﻓ= ﺮﻳﺐ ﺧﻮﺩﮔﺎﻥ ﻗﺸﺮ&#= 65263; ﮔﺮﻯ ﺣﺮﻑ ﻫﻤﻪ = ﻣﺬﺍﻫﺐ ﺭﺍ ﺩﺭﺳﺖ ﻣﻴﺪ&= #65165;ﻧﻨﺪ.ﻭ ﺑﺎﺻﻄﻠﺎﺡ ﺁﻧ&#= 65260;ﺎ' ﻫﺮﻳﻚ ﺑﺸﮑﻞ ﺍ&= #65197;ﺍﺋﻪ ﺍﻳﻦ ﻣﻄﺎﻟﺐﻣ&#= 65268;ﮑﻨﺪﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﭼﻨﻴ&= #65254; ﻧﻴﺴﺖ.ﻭﺗﻤﺎﻣ&#= 65264; ﻣﺬﺍﻫﺐ ﺑﺎﻃﻞ &= #65261; ﺷﺮﻳﻚ ﺧﺪﺍﻭ ﭘ&= #65268;ﺎﻣﺒﺮﺍﻥ ﺧﻮﺩ ﺷﺪﻩ'ﻭ ﺷﺮ= ﻙ ﻭﺭﺯﻯ ﺭﺍ ﺑﻨﺎ&= #65249; ﺧﺪﺍ ﻣﻴﮑﻨﺪ.ﻭ&= #64380;ﻪ ﺟﻨﺎﻳﺎﺗﻰ ﺑﻨ&#= 65166;ﻡ ﺧﺪﺍ ﻭ ﺩﻳﻦ ﻭﻣ= ﺬﻫﺐ ﻭ ﺍﻣﺎﻣﺎﻥ ﻭ ﺍ= ﻭﻟﻴﺎﻯ ﻗﺪﻳﻢ ﺩﺍﺭﻧﺪ.&= #64400;ﻪ ﺁﻧﺎﻥ ﻫﺮﮔﺰ ﻣ&= #65204;ؤﻝ ﺍﻳﻦ ﺁﺧﻮﻧﺪﻫ&#= 65166;ﻯ ﻣﺸﺮﻙ ﻧﻴﺴﺘﻨ&#= 65194;. ﭼﻮﻥ ﮐﺴﻰ ﻣﻌﻨ&= #65264; ﺍﺻﻠﻰ ﻭﻣﻨﻈﻮ&#= 65197; ﺁﻧﺎﻥ ﺭﺍ ﺩﺭ ﺍ= ﻳﻦ ﺁثاﺭ ﻧﻤﻰ ﻓﻬ= 5252;ﺪ.ﻭ ﺧﻮﺍﻧﻨﺪﻩ ﺍﻳ&#= 65254; ﻣﻘﺎﻟﻪ'ﻣﻴﺘﻮ&#= 65165;ﻧﺪ ﻣﺮﺍﺟﻌﻪ ﺑﺘﻔ&#= 65204;ﻴﺮﺍﺕ ﺳﻠﻮﮐﻰ ﻭ ﺷﻬﻮ&= #65193; ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257;'ﺑﺘﻤﺎﻣﻰ ﺁﻳﺎﺕ ﻗﺮﺁﻧﻰ &= #65193;ﻭﺑﺎﺭ'ﻭ ﺑﻴﺶ ﺍﺯ &#= 65203;ﻰ ﻫﺰﺍﺭ ﺣﺪﻳﺶ ﮐ&= #65258; ﺗﺎ ﮐﻨﻮﻥ ﺗﻔﺴ&= #65268;ﺮ ﮐﺮﺩﻩﺍﻡ ﻣﺮﺍ&#= 65183;ﻌﻪ ﮐﻨﺪ. ﻭ ﺗﻔﺴﻴﺮ= ﺑﺎﻃﻞ ﺩﻳﮕﺮﺍﻥ ﻭ ﺗﻔ&= #65204;ﻴﺮ ﺳﻠﻮﻙ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﮐﻨﺎﺭ ﻫﻢ ﺁﻭﺭ&= #65193;ﻩﺍﻡ.ﻭ ﺧﻮﺍﺗﻨﻨﺪﻩ ﺁ&#= 65199;ﺍﺩ ﺍﺳﺖ'ﻫﺮﮔﻮﻧﻪ &= #65239;ﻀﺎﻭﺗﻰ ﺑﮑﻨﺪ. <o:p></o:p> ﻫ= ﻴﭻ ﻫﻨﺮﻯ ﺑﺪﻭﻥ ﺭ&= #65163;ﺎﻟﻴﺴﻢ ﻭ ﺣﻘﻴﻘﺖ ﺩﺍﺷ&= #65176;ﻦ ﻧﻴﺴﺖ.ﺍﻳﻦ ﺍﺣ&= #65204;ﺎس ﺍﮐثر ﻣﺘﻔﮑّʋ= 98;ﻳﻦ ﻭﺍﻗﻊ ﺑﻴﻦ ﺑﺪ&= #65197;ﺳﺘﻰ ﻫﺴﺖ. ﻳﺎ ﻫﻤﺎﻥ= ﺭﻭﺡ ﻣﺘﺎﻓﻴﺰﻳﻚ ﺩ&#= 65197; ﺍﻧﺴﺎﻥ ﻭ ﺩﺭ ﻫ= ﺴﺘﻰ ﻭ ﺩﺭ ﻫﺮﮐﺎﺭﻯ = ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍﺯ ﺭﻭﺡ ﻫﺮ= ﭼﻴﺰﻯ ﮔﻔﺘﻪ ﻣﻴﺸﻮﺩ &= #64400;ﻪ ﻧﺎﻣﺮﺋﻰ ﺍﺳﺖ.&= #65267;ﺎ ﻫﻤﺎﻥ ﻣﻨﻈﻮﺭ &= #65165;ﻓﻠﺎﻃﻮﻥ ﺩﺭ ﺍﻳﺪﻩ ﻭ ﺷﻬ= ﻮﺩ ﻣﺮﺍﺗﺐ ﺗﺠﻠّ= 5264; ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ = ﺍﺯ ﺣﻘﻴﻘﺖ ﻫﺮ ﻭﺍ&= #65239;ﻌﻴّﺖ ﻭ ﺭﺋﺎﻟﻴﺴﻢ ﻭ&= #65251;ﺎﻫﻴّﺖ ﻫﺎ ﻣﻴﮕﻮﻳﺪ. ﺑ= ﻨﻈﺮ ﺳﻮﺭﻳﻮ ﻫﻨﺮﻣ&#= 65256;ﺪ ﻣﻴﺘﻮﺍﻧﺪ ﺭﻭ&#= 65185; ﻫﺮ ﺷیئ ﺭﺍ ﺑﻴ&#= 65166;ﺑﺪ. ﻋﺮﺿﻪ ﻭ ﻣﻌﺮﻓ&= #65264; ﮐﻨﺪ.ﻭ ﺍﻭ ﺍﺳﺖ= 'ﮐﻪ ﺍﺣﺴﺎس ﺭﻭﺡ ﺍ&#= 65207;ﻴﺎٴ ﺭﺍ ﻣﻴﻔﻬﻤﺪ.ﮐ&= #65258; ﺩﺍﺩﻥ ﻣﺎﻫﻴّ= 5174; ﻣﺎﺩﻯ ﻧﻴﺰ ﭼﻴ&= #65200;ﻯ ﺑﻌﻨﻮﺍﻥ ﺻﻮﺭ&#= 65173; ﻧﻮﻋﻰ ﺑﻮﺳﻴﻠ&#= 65258; ﺍﻳﻦ ﺭﻭﺡ ﻣﻴﺒ&= #65166;ﺷﺪ.ﻭ ﻟﺬﺍ ﮐﺎﺭ ﻫﻨﺮ&= #65251;ﻨﺪ ﺭﺍ ﺩﺍﺩﻥ ﺻﻮﺭ&= #65173;ﺩﺭﺭﻭﺡ ﺍﺷﻴاء ﺍﺳﺖ.ﮐ= 5258; ﺃﻣﺮ ﺟﺪﺍ ﺍﺯ ﺗ= ﻦ ﻣﺤﺴﻮس ﻣﺎ ﺍﺳ&#= 65174;. ﺍﻳﻦ ﻧﻈﺮ ﺳﻮﺭ&= #65267;ﻮ'ﻳﻚ ﺗﻮﺻﻴﻒ ﻭﺗﻌﺎ&#= 65197;ﻑ ﺑﺮﺍﻯ ﻫﻨﺮ ﻭ ﻫ= ﻨﺮﻣﻨﺪ ﺍﺳﺖ.ﻭ ﺍﻟّﺎ ﺭ&= #65261;ﺡ ﻫﺮﭼﻴﺰ'ﺑﺨﺼﻮ&#= 65209; ﺍﻧﺴﺎﻥ'ﺭﻭﺣی &#= 65194;ﻳﺪﻧﻰ ﻣﺎﻫﻮﻯ ﻧﻴﺴﺖ.&= #65251;ﮕﺮ ﺩﻳﺪﻥ ﺳﻤﺒﻮﻟ&#= 65268;ﻚ'ﻣﺎﻧﻨﺪ ﺧﻮﺍﺏ ﻭﺷﻬﻮﺩ&#= 65259;ﺎﻯ ﺭؤﻳﺎﺋﻰ ﺳﺎﻟ= 4401;ﺎﻥ ﻭ ﮐﺎﻣﻠﺎﻥ ﻭﻟ&= #65166;ﻳﺘﻬﺎﻯ ﺍﻟﻬﻰ. ﺳﻮﺭﻳﻮ = ﻣﻴﮕﻮﻳﺪ'ﺻﻮﺭ&#= 65173; ﺩﺍﺩﻥ ﺑﺮﻭﺡ ﺷ&= #65268;ئ ﮐﺎﺭﻫﻨﺮﻯ'ﻗﺒ&#= 65246; ﺍﺯ ﻫﺮ ﭼﻴﺰ ﻣﺎ= ﻫﻴّﺘﻰ ﺳﺎﻳﮑﻮﻟﻮﮊﻳ= 5242; ﺩﺍﺭﺩ. ﻳﻌﻨی ا&#= 65251;ﺮ ﺭﻭﺣﻰ ﺭﺍ ﺑﺮﺭ&= #65203;ﻰ ﺩﻳﮕﺮ ﻭ ﻗﺎﺑﻞ = ﺩﺭﻙ ﻭ ﻣﻔﻬﻮﻡ ﻣﻴﻨ&= #65252;ﺎﻳﺪ.ﺗﺎ </spa= n>ﺍﻳﻨﺠﺎ ﻫﻨʋ= 98;ﻣﻨﺪ ﻣﺎﺩﻯ ﺩﺭ ﺣﺪﻭ&= #65193; ﺍﺣﺴﺎس ﻭ ﺩﺭﻙ &= #65227;ﻘﻠﻰ ﺭﻭﺍﻥ ﻋﻘﺪﻩ ﺩ&= #65165;ﺭ ﺧﻮﺩ'ﺍﺣﺴﺎس ﺭ&#= 65261;ﺡ ﺑﺮﺍﻯ ﻫﺮﺷﻴئ &#= 65251;ﻴﮑﻨﺪ.ﻭﻟﻰ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺭ&= #65261;ﺡ ﺭﺍ ﺗﺮﺳﻴﻢ ﻭ ﺗ= ﻮﺻﻴﻒ ﮐﻨﺪ. ﭼﻪ ﺭﺳﺪ ﮐ= ;ﻪ ﻣﺠﺴﻤﻪ ﻭ ﺻﻮﺭ&= #65173; ﺑﺪﻫﺪ.ﻣﮕﺮ ﻫﺮ&= #64380;ﻪ ﻣﻴﮕﻮﻳﻨﺪ'ﺷﻨ&#= 65262;ﻧﺪﻩ ﻫﻢ ﺑﺨﻮﺍﻫﺪ ﺩ&= #65197; ﻫﻤﺎﻥ ﺣﺪﻭﺩ ﺗ&= #65212;ﻮﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #65261;ﻟﻰ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ'ﮐﻪ ﺍﺧﻠﺎﻕ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺧﻮﺩﺭﺍ' ﺗﺒﺪﻳ&= #65246; ﺑﺎﺧﻠﺎﻕ ﻋﻘﻠ&#= 65166;ﻧﻰ ﻭ ﻋﻤﻠﻰ ﻣﻴﻨﻤ&= #65166;ﻳﺪ.ﻭ ﺷﺨﺼﺎ ﺩﺭ ﺷﻬﻮ&= #65193; ﺧﻮﺩ'ﺑﺎﻃﻦ ﺍﺯ = ﻇﺎﻫﺮ ﺭﺍ ﻣﻰ ﺑﻴﻨﺪ.ﻭ= ﻟﻰ ﺗﻮﺻﻴﻒ ﻫﻨﺮﻣ&#= 65256;ﺪﺍﻧﻪ ﺍﻭ ﺑﺎﺯ ﻣﺎﻧﻨ&= #65194; ﮐﺎﺭ ﻫﺮ ﻫﻨﺮﻣ&= #65256;ﺪ ﻣﺎﺩﻯ ﺍﺳﺖ <o:p></o:p></span= > ﺑﮕﻔﺘﻪ= ﺳﻮﺭﻳﻮ'ﻧﻈﺮ ﺍﻓﻠﺎﻃﻮﻥ ﺟﺎ&#= 65163;ﻰ ﺻﺎﺩﻕ ﻧﻴﺴﺖ'ﺁ&= #65255;ﻘﺪﺭ ﮐﻪ ﺩﺭ ﮐﺎﺭ ﻫﺪ= ﻑ ﺻﺎﺩﻕ ﺍﺳﺖ.ﺑﺨ&= #65212;ﻮﺹ ﺩﺭ ﻫﻨﺮﻫﺎﻯ ﮐ&= #65262;ﭼﻚ'ﮐﻪ </spa= n>ﺟﺰ ﺩﺍﺩﻥ ﺭA= 261;ﺡ ﺑﻤﺎﺩﻩ ﺩﺭ ﮐﺎ&= #65197; ﻫﻨﺮﻯ 'ﻣﻮﺭﺩ ﺗ= ﻮﺟّﻪ ﻧﻴﺴﺖ. ﺍﻓﻠﺎﻃ&= #65262;ﻥ ﺍﺯ ﻫﻨﺮ ﺍﻟﻬﻰ = ﻣﻴﮕﻮﺋﻴﻢ' ﮔﺮﭼﻪ ﺍﻣﻮﺭ ﻣ&= #65176;ﺎﻓﻴﺰﻳﻚ ﻗﺎﺑﻞ ﺗﻄﺒﻴﻖ &= #65169;ﺎﻣﻮﺭ ﻓﻴﺰﻳﻚ'ﺑﺼﻮﺭ&#= 65173; ﻣﻌﻨﻮﻯ ﻫﺴﺖ.ﺳ&= #65262;ﺭﺑﻮ ﺍﺩﺍﻣﻪ ﮐﻪ ﻫﻨ&= #65198;ﻣﻨﺪ ﮐﺴﻰ ﻧﻴﺴﺖ'ﮐﻪ = ﺑﺮﻧﮕﻬﺎ ﻭ ﻗﻠﻢ ﻫﺎ ﺗﻮﺟ= ّﻪ ﺩﺍﺭﺩ.ﺑﻠﮑﻪ ﺑ&= #65252;ﻄﺎﻟﻌﻪ ﺍﻧﺤﻨﺎﻫﺎﻯ ﺯ&#= 65255;ﺪﻩ'ﻭ ﺗﻐﻴﻴﺮﺍﺕ ﻗﺴ&#= 65252;ﺘﻬﺎﻯ ﻣﺸﻬﻮﺩ ﺃﺷﻴا= 569; ﻭﻧﻴﺰ ﺑﺼﻮﺭﺗ&#= 65260;ﺎﻯ ﺟﺎﻧﺒﻰ ﮔﻢ ﺷﺪ&= #65257; ﺳﻮﮊﻩ ﻫﻨﺮ ﺧﻮ&= #65193; ﻣﻴﭙﺮﺩﺍﺯﺩ.ﻳ&#= 65228;ﻨﻰ ﻣﻌﺎﻧﻰ ﻧﺎ ﭘﻴ&= #65194;ﺍ ﻫﺮ ﺳﻮﮊﻩ ﺭﺍ ﻇ= ﺎﻫﺮﻣﻴﻨﻤﺎﻳ= 5194;.ﺭﻭﺯﻯ ﻫﻨﺮﺷﻨﺎﺳﻰ ﮐ&#= 65258; ﺗﺎﺑﻠﻮ ﺭﺍ ﺩﺭ&= #65223;ﺮﻑﺳﺎﻋﺘﻰ ﮐﺸﻴﺪ' ﮐﻪ ﻣﻮﺭ= ﺩ ﺍﻧﺘﻘﺎﺩ ﻗﺮﺍ&#= 65197; ﮔﺮﻓﺖ.ﮐﻪ ﻓﺮﺻ&= #65174; ﺑﻴﺸﺘﺮﻯ ﺭﺍ ﺑ&= #64401;ﺎﺭﺑﺮﺩﻩﺍﺳA= 174;.ﻭﻟﻰ ﻭﻯ ﭘﺎﺳﺦ ﺩﺍﺩ&= #65253; ﺳی ﺴﺎﻝ ﺍﺳﺖ'ﮐ&= #65258; ﻭﻗﺖ ﺻﺮﻑ ﺍﻳﻦ = ﺗﺎﺑﻠﻮ ﮐﺮﺩﻡ. ﺗﺎﺭﻳﺨ&= #64381;ﻪ ﻃﻮﻝ ﺯﻧﺪﮔﻰ ﺩ&= #65197; ﻫﺮ ﮐﺎﺭ ﺑﻌﺪﻯ = ﻧﻘﺶ ﺩﺍﺭﻧﺪ ﺳﻮﺭﻳ&#= 65262; ﻫﻨﺮ ﺭﺍ'ﺑﺎ ﺍﻳ= ﺪﻩ ﻳﺎ ﺭﻭﺡ ﺷﻴﺌﻰ = ﻣﻴﺸﻨﺎﺳﺎﻧﺪ ﻭﻇﻴﻔﻪ ﺧﺎﺹ ﻫ&= #65256;ﺮﺩﺍﺭﺍﻯ ﺭﻧﮓ ﻣﻮﺭﻓﻮﻟ&#= 65262;ﺟﻰ ﺍﺳﺖ.ﻳﻌﻨﻰ ﻫﻨ&= #65198; ﺧﻠﻖ ﺻﻮﺭﺕ ﻭ ﺍ= ﺷﻴاء ﺟﺪﻳﺪ ﺍﺳﺖ . ﻣﺘ= ;ﻔﮑّﺮﺍﻥ ﺩﻳﮕﺮﻯ ﺩﺭ ﺗﻌ&= #65198;ﻳﻒ'ﺍﺯ ﻣﺴﺄﻟﻪ ﺍﺭﺯﺷ&#= 65264; ﺩﻭﺭﻯ ﻣﻴﮑﻨﻨ&#= 65194;.ﮐﻪ ﺍﺭﺯﺵ ﺑﺎﻳﺪ ﻃ&= #65198;ﺩ ﮔﺮﺩﺩ.ﺗﺎ ﻫﻨﺮ = ﺑﺎﺻﻤﻪﺍﻯ ﻧﺒﺎﺷﺪ. ﻭﻟﻰ ﺍ= ﺭﺯﺵ ﻣﻌﻨﻮﻯ'ﺑﺨﺼﻮ&#= 65209; ﺍﺭﺯﺵ ﺗﮑﺎﻣﻠ&#= 65264; ﺩﺭ ﻫﻨﺮﻣﻨﺪ'ﻭ = ﺩﺭ ﻧﺎﻇﺮﺍﻥ ﺃثر = 5259;ﻨﺮﻯ'ﺩﻭﺭ ﺍﻧﺪﺍﺧﺘﻨﻰ ﻧ&#= 65268;ﺴﺖ.ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ ﻫﻢ = ﺭﻧﮓ ﺫﺍﺗﻰﻭﺭﻭﺣﻰ &#= 65197;ﺍ'ﮐﻪ ﺩﺍﺭﺍﻯ ﺣﮑﻢ ﻭ&= #65251;ﻌﻴﺎﺭﻯ ﻧﻴﺴﺖ ﻃﺮﺩ ﺷﺪ&= #65257;'ﻭﻫﻢ ﺑﺰﻳﺮ ﺍﻭﻟﻴﻦ &= #65169;ﺎﺭ (ﻣﻔﻬﻮﻡ ﺷﻴﺌﻰ)= ﻳﻌﻨﻰ (ﺭﻭﺡ ﺷﻴﺌﻰ)ﺭﺍ= ﮐﻪ ﻋﻠﻤﺎﻯ ﺭﻭﺍﻥ &= #65207;ﻨﺎﺳﻰ ﻭ ﺃﻫﻞ ﻣﻨﻄﻖ ﺩ= ﺍﺭﺩ.ﻣﻄﺎﻟﻌﺎ&#= 65173; ﺯﻳﺒﺎﺋﻰ ﺷﻨﺎ&#= 65203;ﻰ ﻭ ﻫﻨﺮ ﮐﺮﺩﻩﺍ&= #65255;ﺪ'ﮐﻪ ﺗﺎ ﺣﺪﻭﺩﻯ ﺑﻌ&= #65216;ﻰ ﻣﺸﮑﻠﺎﺕ ﺳﻨّ= 5176;ﻰ ﻫﻨﺮ ﺭﺍ ﺣﻞ ﮐﻨ= ﻨﺪ. ﺁﻥ ﺭﺍﺑﻄﻪ ﺑﻴ&= #65254; ﺻﻮﺭﺕ ﻭ ﻣﺎﺩﻩ'= ﻳﺎ ﺭﻭﺡ ﻭ ﻫﻴﻮﻟﺎ&= #65263; ﺳﻮﮊﻩ'ﻭ ﻳﺎ ﺑﻴ= ﻦ ﺷﮑﻞ ﻭﻣﻀﻤﻮﻥ' = ﻭ ﺑﻴﻦ ﻇﺎﻫﺮ ﻭﺑ&= #65166;ﻃﻦ ﺩﻳﺪﻥ. ﺩﺭﺳﺖ ﺍ= ﺳﺖ ﮐﻪ ﮔﺎﻫﻰ ﺍﻧﺴ&= #65166;ﻥ ﺻﻮﺭﺗﻬﺎﻯ ﺭﺍ &= #65175;ﺮﮐﻴﺐﻣﻴﻨﻤA= 166;ﻳﺪ.ﮐﻪ ﺍﺯ ﻗﻮﺍﻧﻴﻦ ﻭ&= #65251;ﮑﺎﻧﻴﺰﻡ ﺁﻥ ﻧﻴﺰ ﺧﺒﺮ ﻧ= ﺪﺍﺭﺩ.ﻣﺎﻧﻨﺪ ﺁﺩﻡ ﺑﺪﺍﺋﻰ' ﮐ= ﻪ ﺁﺗﺶ ﺑﺮﭘﺎﮐﻨ&#= 65194;'ﻭ ﺧﺒﺮ ﺍﺯ ﻗﻮﺍﻧ&= #65268;ﻦ ﻃﺒﻴﻌﻰ ﺁﺗﺶ ﻧ&= #65194;ﺍﺭﺩ. ﻭﻟﻰ ﻭﻇﻴﻔﻪ ﺟ&= #65260;ﺎﻥ ﺯﻳﺒﺎﺋﻰ' ﻣﻨﺤ&= #65212;ﺮ ﺩﺭﺗﺤﻮﻳﻞ ﺁﻥ &= #65251;ﻌﺮﻓﺖ ﺗﺠﺮﺑﻰ ﺍﺳﺖ'ﮐ&= #65258; ﺑﻤﻌﺮﻓﺖ ﻧﻈﺮ&#= 65263; ﺗﺒﺪﻳﻞ ﻣﻴﮑﻨ&#= 65194;.ﻳﺎ ﺗﺠﺮﺑﻪ ﺷﺨﺼﻰ &= #65197;ﺍ ﺗﺠﺮﺑﻪ ﺟﻤﻌﻰ &= #65251;ﻴﻨﻤﺎﻳﺪ.ﮔﺎ= 5259;ﻰ ﻣﺪﺗﻬﺎ ﻋﻠﻢ ﺑ&= #65212;ﻮﺭﺕ ﺍﻳﺪﻩ ﻭ ﺷﻬﻮﺩ&= #65263; ﺩﺭ ﻫﻨﺮﻣﻨﺪ ﺑ&= #65166;ﻗﻰ ﻣﻴﻤﺎﻧﺪ'ﺗﺎ ﺑ&= #65252;ﺮﺣﻠﻪ ﺍﺑﺪﺍﻉ ﺑﺮﺳﺪ</= span>. ﭼﻮﻥ ﺻﻮﺭﺕ ﻳﺎ ﺭﻭﺡ = ﻫﻨﺮ'ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺭﻭﺡ &= #65251;ﺪﺑّﺮ ﺷﺨﺺ ﺍﺳﺖ.ﻭ ﻫﻨ= ﻮﺯ ﮐﻠّﻰ ﻭ ﺷﺨﺼﻰ &= #65261; ﻓﮑﺮ ﺍﺳﺖ ﻭ ﭘﻴ= ﺎﺩﻩ ﻧﺸﺪﻩ.ﻭ ﺍﻳﻦ ﻋ= ﻠﻢ ﺍﺳﺘﺘﻴﮑﻰ ﺟﻤ&#= 65166;ﻟﻰ ﺍﺳﺖ'ﮐﻪ ﻣﻌﺮﻓ&= #65174; ﺑﺎﻃﻨﻰ ﺭﺍ'ﺑﺪ&= #65165;ﻳﺮﻩ ﭘﻨﺪﺍﺭﻯ ﻭ ﺷﻌ&= #65262;ﺭ ﻣﻴﺂﻭﺭﺩ.ﻟﺬﺍ &= #65165;ﺳﺘﺘﻴﻚ ﻧﺴﺒﺖ ﺑﻬﺘﺮ'ﻣ&= #65166;ﻧﻨﺪ ﻧﻈﺮﻯ ﺑﺮﺍﻯ ﻋ&= #65248;ﻢ ﺗﻄﺒﻴﻘﻰ ﻭﻣﺎ&#= 65193;ﻯ ﺷﺪﻩ ﻣﻴﺒﺎﺷﺪ .= <o:p></o:p> ﺗﻮﻓﻴ= ;ﻖ ﺳﻮﺭﻳﻮ ﮐﻮﺷﺶ &= #65169;ﺮﺍﻯ ﺍﻓﮑﺎﺭ ﻗﺎﻃﻊ &= #65183;ﺪﺍ ﺳﺎﺯﻯ ﺻﻮﺭﺕ ﻳ&= #65166; ﺭﻭﺡ ﺍﺯ ﻣﺎﺩﻩ = ﺍﺳﺖ.ﻣﺎﻧﻨﺪ ﺁﻧﭽﻪ ﺍﺭﺳﻄﻮ &= #65261;ﮐﺎﻧﺖ ﮐﺮﺩﻩﺍﻧﺪ.ﻋﺎ&#= 65247;ﻢ ﺯﻳﺒﺎﺋﻰ ﺟﺰ ﻧ&= #65224;ﺎﻡ ﻧﻤﻴﺒﺎﺷﺪ. ﻭ ﺧ= ﺒﺮ ﺍﺯ ﺻﻮﺭﺕ ﺗﻨﻬ&= #65166;'ﺧﺒﺮ ﺍﺯﻣﺎﺩﻩ ﺧﺎﻟ&#= 65238; ﻧﺪﺍﺭﺩ.ﻭﻯ ﻃﺮ&= #65235;ﺪﺍﺭ ﻭﺣﺪﺕ ﺻﻮﺭﺕ ﻭ&= #65251;ﺎﺩﻩ'ﻭ ﻳﺎ ﻓﮑﺮ ﻭ ﻋﻤﻞ= ﺍﺳﺖ. ﺍﮔﺮ ﻫﻴﻮﻟﺎ ﻭ = ﻣﺎﺩﻩ ﺍﺷﻴاء ﻭﻣﻮﺟA= 262;ﺩﺍﺕ ﻭ ﺑﺮﺗﺮ' ﺩﺍﺭﺍ= ﻯ ﺍﺳﺘﺪﻟﺎﻝ ﺭﻭ&#= 65187;ﻰ ﻭ ﺗﮑﺎﻣﻞ ﺧﺎﺹ = ﺧﻮﺩ ﺭﺍ ﺑﺪﺍﻧﻴﻢ.ﮐ&= #65258; ﻳﻚ ﺭﻭﺡ ﺑﺮﺗﺮ = ﻧﻴﺮﻭﻣﻨﺪ ﺗﺮ'ﺩﺭ ﺧﻠّﺎﻗ&#= 65268;ّﺖ ﻣﻴﺪﺍﻧﺪ ﻣﻮﺟ&#= 65262;ﺩﺍﺕ ﺭﻭﺡ ﺩﺍﺭ ﻭ ﺑﺮ= ﺗﺮ ﺭﺍ'ﻭﻟﻮ ﻣﻮﻗﺘ&= #65166; ﻭﺍﺭﺩ ﻣﺤﺪﻭﺩ &= #65261;ﻗﺪﺭﺕ ﺭﻭﺡ ﺧﻮﺩ ﺑﻨﻤ&= #65166;ﻳﺪ.ﺁﻧﮕﺎﻩ ﻳﺎ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﺭﺍ ﻓﻬﻤﻴﺪﻩﺍ&#= 65267;ﻢ' ﻭ ﻳﺎ ﺍﻧﺘﺰﺍﻉ = ﻏﻴﺮ ﺣﻘﻴﻘﻰ ﺭﺍ ﺍﺯ = ﺍﺷﻴاء ﻭﻣﻮﺟﻮﺩﺍﺕ ﻣ&#= 65166;ﻫﻮﻯ ﺩﺍﺭﻳﻢ ﮐﻪ ﻭﺍ&= #65239;ﻌﻴّﺖ ﻫﻢ ﺩﺍﺷﺘﻪ &#= 65169;ﺎﺷﺪ'ﺣﻘﻴﻘﺖ ثاﺑﺖ ﻧﺪﺍﺭﺩ. &#= 65199;ﻳﺮﺍ ﻫﺮ ﻭﺍﺣﺪﻯ ﺿﻤ&= #65254; ﻣﺎﺩﻩ ﻳﻚ ﺭﻭﺡ'= ﻳﺎ ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﺩ&= #65197; ﺁﻣﺪﻩ'ﺧﻮﺩ ﻧﻴ&= #65200; ﺍﺟﺰﺍﻯ ﺭﻳﺰﺗ&#= 65198; ' ﮐﻪﺧﻮﺩﺁﻧﻬﺎ = ﺍﻧﺘﻘﺎل ﺘﮑﺎﻣﻠﻰ ﻧﻮﻋ&#= 65264; ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧ&= #65194;.ﻭﺣﺘﻰ ﺧﺒﺮ ﻧﺪﺍﺭﺩ'ﮐ&= #65258; ﻫﺮ ﺯﻣﺎﻥ ﺩﺭ ﻣ= ﺤﺪﻭﺩﻩ ﮐﺪﺍﻡ ﺻﻮﺭﺕ ﻧ&= #65262;ﻋﻰ'ﻭﺃﺳﻴﺮ ﮐﺪﺍﻡ ﺭﻭﺣﻰ ﺩ&= #65197; ﺁﻣﺪﻩﺍﻧﺪ. ﺍﺟ&= #65204;ﺎﻡ ﻣﺤﺴﻮس ﺍﺯ ﮊﻥ &= #65169;ﺒﻌﺪ'ﺩﺭ ﺳﻠّﻮﻝ ﻭ</sp= an> &#= 64404;ﻴﺎﻫﻪ ﻭﺣﻴﻮﺍﻧﻰ ﻭ ﺍ&= #65255;ﺴﺎﻥ'ﺗﻤﺎﻣﺎ ﺗﺮﮐﻴﺒﻰ ﺍﺯ ﻣ&= #65262;ﻟﮑﻮﻟﻬﺎﻯ ﺍﺯ ﺃﺗﻢ ﻫﺎ ﺍﺳ= ﺖ.ﺗﺮﮐﻴﺒﻰ ﻳﺎ ﺍﺟﺘﻤﺎﻋﻰ &= #65251;ﺘﺼﻞ ﺑﺤﮑﻢ ﺭﻭﺡ'ﻭ ﻣ= ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺍﺯ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﺃثیرﻯ. ﻭ ﺍﻳﻥ &#= 65262;ﺍﺣﺪ ﺃثیرﻯ ﺍﺯ ﺍﺟA= 204;ﺎم ﺘﺤﺖ ﺃثیرﻯ ﺑA= 268;ﻨﻬﺎﻳﺖ ﺭﻳﺰﺗﺮ ﺍﺯﻳﮑ&#= 65194;ﻳﮕﺮ ﺑﻮﺩﻩ ﺗﺎﻓﺮﺿ&#= 65166; ﺑﺘﻮﺍﻥ &#= 65267;ﻚ ﺭﻭﺡ ﺑﺪﻭﻥ ﺗﻥ&= #65252;ﺪﺗﻰ ﺩﺭﺟﻬﺎﻥ'ﺗﺎ ﻟ&= #65166;ﻫﻮﺕﺍﻟﻠﻪ ﺑﺮﺳﻴﻢ ﮐﻪﻧﻴ&#= 65166;ﺯ ﺑﺘﻮﻟﺪﺍﺕ &#= 65255;ﻮﻋی ﻨﺒﺎﺷﺪ.<o:p></o:p> ﺩﺭ ﺍﻳﻦ= ; ﺻﻮﺭﺕ ﺷﻨﺎﺧﺖ ﻭ ﺗﻌﺮ&= #65267;ﻒ ﻣﺎ ﺍﺯ ﻫﻨﺮ'ﻳﺎ= ﮐﺎﺭ ﻫﻨﺮﻯ ﺩﺭ ﺍﻣﻮ&= #65197; ﻇﺎﻫﺮﻯ' ﺑﺮﺣﺴ&= #65168; ﻋﺸﻖ ﻭ ﺳﻠﻴﻘﻪ = ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﺎ'ﺃﻣﺮ&= #65263; ﺍﻧﺘﺰﺍﻋﻰ ﺍﺳ&#= 65174;.ﮐﻪ ﺣﻘﻴﻘﺘﻰ ﺍﺯ ﮐ&= #65252;ﺎل ﻨﺪﺍﺭﺩ' ﻭﻟﻮ ﻭ= ﺍﻗﻌﻴّﺘﻰ ﻣﺤﺴﻮس ﺑﺎﺷﺪ.&#= 65261;ﻟﻰ ﺑﺎﺯ ﺑﮑﺎﺭ ﻫﻨ&= #65198;ﻣﻨﺪ ﻭﻫﺮ ﺍﻧﺴﺎﻥ ﻭ = ﻫﺮﻣﻮﺟﻮﺩﻯ ﻇﺎﻫﺮﺍ ﺩﺍﺭﺍ&#= 65263; ﻗﺪﺭﺕ ﺣﺮﮐﺖ ﻭ&= #65227;ﻤﻞ ﻭﺍﺧﺘﻴﺎﺭ ﺩﺭ &= #64400;ﻨﺘﺮﻝ ﺭﻭﺡ ﻣﺪﺑّﺮ ﺍ&#= 65247;ﻬﻰ ﺧﻮﺩ ﻣﻰ ﺑﺎﺷﺪ.= ﮐﻪ ﺁﻧﺮﺍ ﻫﻤﺰﺍﺩ &= #65261; ﻣﺮﺑّﻰ ﻭﻣﺪﺑ= 617;ﺮ ﺍﻟﻬﻰ ﻫﺮ ﺭﻭﺡ = ﻳﻚ ﻣﻮﺟﻮﺩ ﺯﻧﺪﻩ &= #65251;ﻴﮕﻮﺋﻴﻢ ﺑﺎﺍﻳﻦ ﺗﻔﺎﻭ&#= 65173;'ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﺍﻧﺴ&= #65166;ﻥ ﻋﺎﻗﻞ'ﺩﺭ ﺣﺪّ &= #64400;ﻔﺎﻳﺖ ﺍﺳﺖ ﮐﻪ ﺟﻨﺒﻪ = ﺗﮑﺎﻣﻠﻰ ﺍﻳﻦ ﻓﻌﺎﻟﻴﺘ&#= 65260;ﺎﻯ ﺣﻴﺎﺗﻰ'ﺑﻔﻬﻢ &= #65261; ﺍﺭﺍﺩﻩ ﻭﺧﻮﺩ&#= 65203;ﺎﺯﻯ ﺍﻧﺴﺎﻥ ﺍﺳﺖ'ﮐ&= #65258; ﺗﻨﻬﺎ ﺳﺎﻟﻚ ﭼ&= #65256;ﺎﻥ ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﺑ&= #65166; ﮐﻤﻚ ﻟﺤﻈﻪ ﺑﻠ&= #65188;ﻈﻪ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ &#= 65207;ﺨﺺ ﻭﻟﻰ ﺩﺭ ﺟﻨﺒﻪ = ﻗﻬﻘﺮﺍﺋﻰ ﻭﺯﻧﺪﮔﻰ ﺑﺪﻭ&#= 65253; ﺗﮑﺎﻣﻞ'ﺍﻳﻦ ﺍ&= #65255;ﺴﺎﻥ ﻋﺎﻗﻞ ﺩﺭ ﺟﻬﺎ&= #65253; ﺩﺭ ﺩﻭﺭﻩ ﺯﻧﺪ&= #64404;ﻰ'ﮔﻮﺋﻰ ﺩﻭﺭ ﺧﻮﺩ ﻣﻴﮕ&= #65198;ﺩﺩ.ﻭﺩﺭ ﭼﺮﺍﮔﺎﻩ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺩ ﻣﻴﭽﺮﺩ'ﻭ&= #65251;ﺴؤﻟﻴّﺘﻰ ﺍﺣﺴﺎس ﻧﻤﻰ ﮐ&#= 65256;ﺪ.ﻭ ﺁﻳﻨﺪﻩ ﻧﮕﺮﻯ &= #65169;ﻬﺘﺮﻯ ﻧﺪﺍﺭﺩ.ﻭ ﺗﻨﻬ&= #65166; ﺑﺎﻣﺮﻭﺯ ﺧﻮﺩ &= #65251;ﻴﻨﮕﺮﺩ'ﮐﻪ ﻋﻤﻠﺎ ﻫﺮ ﺷﺨﺺ = ﻗﻬﻘﺮﺍ ﻭ ﺳﻘﻮﻁ ﻣﻘﺎﻡ = ﺭﻭﺣﻰ' ﻭ ﺍﺗﻠﺎﻑ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺩ می ﻨﻤﺎﻳ= 5194;. ﭘس ﺍﻭ ﺑﻬﻤﺎﻥ &= #65255;ﻮﻉ ﺣﻘﻴﺮ ﻣﺘﻮﻟﺪ &= #65251;ﻴﺸﻮﺩ'ﮐﻪ ﺑﻘﻴّﻪ ﮐﺮﺍﻣ= 5166;ﺕ ﺑﺎﻟﻔﻌﻞ ﺗﻠﻒ &= #65255;ﺸﺪﻩ ﺩﺍﺭﺩ. ﺗﺎ ﺩﻭﺑ= ﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;'ﺑﻬﻤﻴﻦ ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻨ&= #65262;ﻧﻰ ﻭ ﺩﺭ ﺯﻣﺎﻧﻬﺎ&= #65263; ﺑﺴﻴﺎﺭ ﺩﺭﺍﺯ &= #65169;ﺎﺯ ﮔﺮﺩﺩ.ﮐﻪ ﺑﺎ ﺳ= ﻠﻮﻙ ﺍﻟﻬﻰ'ﺑﮑﻤﺎﻝ &= #65251;ﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ = ﺭﻭﺡ القُدُس ﺑﺮﺳ&= #65194;.ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺑﻨﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65261;ﺩ. ﮐﻪ ﺭﻭﺡ ﻫﻤﻪ ﻣ= ﻮﺟﻮﺩﺍﺕﻫﺴﺘ= 5264;'ﺣﺘﻰ ﺭﻭﺡ ﻫﺮ ﺃﺗﻢ ﻭ= ﻣﺎﺩﻭﻥ ﺃﺗﻢ ﺍﻳﻦ ﺭﺍﻩ = ﺭﺍﻃﻰ ﻣﻴﮑﻨﺪ.<o:p></o:p> ﭘس ﻋﻤﻞ= ﻭﺍﻗﻌﻰ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﺭ&= #65165; ﺑﺎﻳﺪ ﻫﻨﺮﻣﻨ&#= 65194;ﻯ ﺣﻘﻴﻘﻰ ﺑﺪﺍﻧ&#= 65268;ﻢ. ﻭ ﺑﺨﺎﻃﺮ ﺿﻌﻒ = ﻋﻘﻞ ﻭ ﺑﺮﺩﺍﺷﺖ ﻭﺩ&= #65261;ﺭ ﺃﻧدﻳﺶ ﺧﻮﺩ ﺩ&#= 65197;ﻣﺮﺣﻠﻪ ﮐﺎﺭ ﻫﻨﺮ ﻣﺎﺩ&= #65263; ﺩﺭﺟﺎ ﻧﺰﻧﻴﻢ. = ﮐﻪ ﺣﺪّ ﺃﮐثر ﻟﺬA= 173; ﺟﺴﻤﻰ ﻭ ﻳﺎ ﻟﺬ= ﺕ ﻣﻌﻨﻮﻯ ﻋﻘﻞ ﺍ&= #65255;ﺘﺰﺍﻋﻰ ﻭ ﺭﻭﺍﻥ ﺍﻣّﺎ&#= 65197;ﻩ ﻋﻘﺪﻩ ﺩﺍﺭ ﻣﻴ&= #65170;ﺮﺩ.ﺩﺭﺣﺎﻟﻴ= 4401;ﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ &= #65175;ﮑﺎﻣﻠﻰ ﺩﺭ ﮔﻨﺎﻩ'ﻭﺣﺘ&= #65264; ﺑﺪﺗﺮ ﮐﻪ ﻋﻘﺐ = ﺭﻭﻯ ﺣﻘﻴﺮ ﺭﻭﺣﻰ'ﺩ&= #65197; ﮔﻨﺎﻩ ﻓﺴﺎﺩ ﺑ&= #65260;ﻤﺮﺍﻩ ﺩﺍﺭﺩ. ﺍﻳﻨﺠﺎ = ﺍﺳﺖ'ﮐﻪ ﺑﺎﻳﺪ ﮔﻔﺖ ﻓﻌ&= #65246; ﺗﺄﻣّﻞ ﻭ ﺩﻗّ= 5174; ﺍﺭﺍﺩﻯ'ﻣؤثّž= 5;ﺗﺮ ﺗﺼﻮﺭ ﻭ ﺍﺭﺯﻳ&= #65166;ﺑﻰ ﺩﺭ ﺗﺼﺪﻳق ﻮﻳ&#= 65166; ﺁﻧﮕﺎﻩ ﺑﻘﺼﺪ &= #65169;ﻬﺮﻩ ﮔﻴﺮﻯ ﺗﮑﺎﻣﻠ&#= 65264; ﺭﻭﺡ ﺧﻮﺩﻣﺎﻥ اﺳﺘﻔﺎﺩﻩ ﻧﻤ= 5268;ﺸﻮﺩ. ﮐﻪ ﻓﻌّﺎﻟﻴّA= 176;ﻰ ﺫﺍﺗﻰ ﻭ ﺩﺭﻭﻧ&= #65264; ﻣﻴﺒﺎﺷﺪ. ﺑﻄﻮ&= #65197;ﻳﮑﻪ ﺍﻧﺴﺎﻥ ﻣﺘﺄﻣ&#= 1617;ﻞ ﺩﺭ ﻫﻨﺮﻣﻨﺪﻯ &= #65251;ﺎﺩﻯ'ﺍﺯﺧﻮﺩ ﺻﻮﺭﺗﻰ ﺑﻤﻮﺿ&#= 65262;ﻉ ﻣﻴﺪﻫﻨﺪ'ﮐﻪ ﻣ&= #65262;ﺿﻮﻉ ﺑﺪﻭﻥ ﺷﮑﻞ ﻭ ﺻ= ﻮﺭﺕ ﺭﺍ ﺻﻮﺭﺕﻣﻴﺪ&#= 65259;ﺪ.ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﻧﺎﻇ&#= 65198; ﺁﻥ ﺑﺘﻮﺍﻧﻨﺪ &= #65175;ﺼﻮﺭ ﺫﻫﻨﻰ ﮐﻨﻨﺪ'ﻭ = ﺩﺭ ﺣﺎﻓﻈﻪ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ. ﺑﻠﮑﻪ = ﺗﺄﻣّﻞ ﻫﻨﺮﻣﻨﺪﺍﻧﻪ &#= 65227;ﻤﻞ ﺍﺩﺭﺍﻙ ﻭ ﻋﻘﻠ&= #65264; ﺍﺳﺖ' ﮐﻪ ﺫﺍﺕ ﻭ= ; ﻓﻄﺮﺕ ﻭ ﺭﻭﺡ ﺍﻧﺴﺎﻥ = ﻣﺘﺄﻣّﻞ'ﺩﺭ ﻋﻤﻞ ﺍﺳﺘﺨﺮﺍ&#= 65181; ﻫﻨﺮﺍﺯﻣﺎﺩﻩ'&#= 65193;ﺍﺭﺍﻯ ﺍﺣﺎﻃﻪ ﻋﻠﻤﻰ &= #65261; ﺁﮔﺎﻫﻰ ﻓﻌﻠﻰ &= #65261; ﺗﺨﺼﺺ ﺩﺍﺭﺩ.ﮐ&= #65258; ﺻﻮﺭﺕ ﻣﻮﺿﻮﻉ &= #65197;ﺍ ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﻣ&= #65268;ﺨﻮﺍﻫﺪ ﺑﻤﺎﺩﻩ ﺑﺪﻭﻥ &= #65207;ﮑﻞ ﺻﻮﺭﺕ ﻣﻴﺪﻫﺪ.&= #65247;ﺬﺍ ﺻﻮﺭﺕ ﻧﺘﻴﺠﻪ &= #65251;ﻮﻗّﺖ'ﺍﺯﺗﻌA= 166;ﻟﻰ ﻋﻤﻮﺩﻯ ﻭﻣﺘﻌ&#= 65166;ﻟﻰﻋﺎﻃﻔﻰ ﺍﺳﺖ.ﮐﻪ ﺗﻨﻬﺎ = ﺗﺤﺖ ﺗﺄیثیر ﻭﺟﺪᥴ= 5;ﻧﻰ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﮐ&= #65268;ﻔﻴّﺘﻰ ﺑﺎﻃﻨﻰ ﺍﺯ ﺻﻤ&= #65268;ﻢ ﻫﺮ(ﺷﻴئ)ﺩﺍﺭﺩ.&= #65261; ﺍﺯ ﺭﻭﺡ ﺷﻴﺌﻰ = ﻣﻴﺸﻨﺎﺳﺪ'ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ ﺩﺭ &= #65211;ﻮﺭﺕ ﺩﺭﺁﻭﺭﺩ. ﺩﺭ ﺍ= ﻳﻨﺠﺎ ﺗﺄﻣّﻞ ﺭﺍ'ﺩﺍ&#= 65193;ﻥ ﺻﻮﺭﺕ ﺑﻤﺎﺩﻩ'&= #65267;ﺎ ﺩﺍﺩﻥ ﻣﻌﻨﻰ ﺑ&= #65252;ﺎﺩﻩ ﺑﻰ ﻣﻌﻨﻰ'ﻭ ﻳﺎ= ﺩﺍﺩﻥ ﺭﻭﺡ ﺑﻤﺎﺩﻩﺍ&#= 65203;ﺖ.ﮐﻪ ﮐﺎﺭ ﻫﻨﺮﻯ ﺑﺎ = ﺗﺄﻣّﻞ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﮐ&= #65258; ﻫﻤﻴﻦ ﺗﺄ= ;ﻣّﻞ ﺩﺭﺟﺎﺗﻰ ﺩﺭﺍ&#= 65211;ﺎﻟﺖ ﺩﺍﺭﺩ.ﻫﺮﭼﻪ ﻋ&= #65208;ﻘﻰ ﺗﺮ'ﻭﻣﻌﻴﺎﺭﻫ&#= 65166;ﻯ ﺩﺭﺳﺖ ﺗﺮ'ﻭﺗﻤ&= #65198;ﻳﻨﺎﺕ ﻋﻤﻠﻰ ﻗﺒﻠﻰ ﺑ&= #65268;ﺸﺘﺮ'ﻭ ﺩﻳﮕﺮ ﺷﺮﺍﻳﻂ &= #64400;ﺎﺭ ﺭﺍ ﻫﻨﺮﻣﻨﺪﺍ&#= 65255;ﻪ ﺗﺮﻣﻴﻨﻤﺎﻳﺪ. &= #64400;ﻪ ﻫﻴﭽﮕﺎﻩ ﺑﺘﺄ&#= 65251;ّﻞ ﻭﺗﻤﺮﮐﺰ ﺳﺎﻟ&#= 64401;ﺎﻥ ﺩﺭ ﺳﻮﮊﻩ ﻫﺎﻯ = ﺍﻟﻬﻰ ﺧﻮﺩ'ﮐﻪ ﺑﻴﺸﺘ&= #65198; ﻗﺸﺮﻯ'ﻭﺣﺘﻰ ﻣ&= #65248;ﮑﻮتی اﺳﺖ' ﭼﻪﺭﺳﺪ ﮐ&= #65258; ﺑﺠﺒﺮﻭﺗﻰ ﻳﺎ &= #65251;ﻴﻨﻮﻯ ﻣﻴﺮﺳﺪ' ﻭﺗﻮﻓ&= #65268;ﻖ ﺑﻬﺮﻩ ﺑﺮﺗﺮﮔ&#= 65268;ﺮﻯ ﺩﺍﺭﻧﺪ'ﮐﻪ ﮔﻮ&= #65163;ﻰ ﺷﺎﻫﮑﺎﺭﻫﺎﻯ &#= 65175;ﺄﻣّﻠﻰ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟ&= #65194;ﻧّﻰ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻧﻴﺎﻣﺪﻩ ﺍﻟﻬ&#= 65264;'ﺑﺼﻮﺭﺕ ﺳﻤﺒﻮﻟﻴﻚ ﻣﻴ&#= 65198;ﺳﻨﺪ.ﮐﻪ ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ = ﺳﺎﻝ ﻧﻴﺎﻣﺪﻩ ﺭﺍ'ﻫ&= #65250; ﺍﮐﻨﻮﻥ ﺑﺪﺍﻥ &= #65197;ﺳﻴﺪﻩﺍﻧﺪ ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺑ&= #65228;ﮑس ﻗﻬﻘﺮﺍﺋﻴﺎﻥ' &= #65211;ﺪﻫﺎ ﻫﺰﺍﺭ ﺳﺎﻝ ﻭ ﺷ= ﺎﻳﺪ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳ&#= 65166;ﻝ ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﻧ&= #65262;ﻋﻰ ﺧﻮﺩﺭﺍ'ﺩﻭﺑﺎ&#= 65197;ﻩ ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ = ﭘس از ﻣﺮﮒ ﺗﮑﺮﺍ= 5197; ﮐﺎﺭﻣﺎﺋﻰ ﺧﻮ&#= 65165;ﻫﺪ ﮐﺮﺩ ﭘس ﺩﺭ ﺍﻳ&= #65256;ﺠﺎ ﺗﻄﺒﻴﻘﺎﺕ ﻣﺘ&#= 65236;ﺎﻭﺕ ﺍﺯ ﺗﺄﻣّﻞ ﻭ ﻣ&= #65198;ﺍﺗﺐ ﻋﻘﻠﻰ ﻣﺘﻨﺎﺳ&#= 65168; ﭘﻴﺸﺮﻓﺖ ﻣﻘﺎ&#= 65249; ﺭﻭﺣﻰ ﺧﻮﺩ'ﺑﺎ = ﺗﺰﮐﻴﻪ ﺑﻤﺮﺍﺗﺐ ﻣﺘﻔ&#= 65166;ﻭﺗﻰ ﺍﺯ ﻣﻌﻨﻰ ﻫﻨﺮ&= #65251;ﻨﺪﻯ ﻣﻴﺮﺳﻢ .<o:p></o:p> ﻧﻮﻳﺴﻨ= ﺪﻩﺍﻯﺪﺭ ﮐﺘﺎﺏ ﺭﻭﺡ ﺻﻮ&= #65197;ﺗﻬﺎ ﻣﻴﮕﻮﻳﻨﺪ'ﻣﻮ&#= 65215;ﻮﻉ ﺍﺳﺘﺘﻴﮑﻰ ﻭﺟ&#= 65252;ﺎﻟﻰ'ﻫﻤﺎﻥ ﻋﺎﻟﻢ ﺻﻮﺭﺗﻬ&#= 65166; ﺍﺳﺖ ﻫﺴﺘﻰ ﻫﻤ&= #65166;ﻥ ﺻﻮﺭﺕ ﻧﻮﻋﻰ' ﺑ= ﺘﮑﺎﻣﻞ ﺷﻴﺌﻰ ﺯﻧﺪﻩ' ﮐ= ﻪ ﺍﺷﻴاء ﻏﻴﺮ ﺯ= 5255;ﺪﻩ ﻣﺎﺭﺍ'ﺗﻮﺩﻩ ﻫ&= #65166;ﺋﻰ ﺍﺯ ﻣﻮﺟﻮﺩﺍﺕ &= #65199;ﻧﺪﻩ ﺭﻳﺰﺗﺮ ﻫﺴﺘﻨ&#= 65194;.ﻭﺩﺭﻫﺴﺘﻰ ﺟﺰ ﺍﺭﻭﺍﺡ ﺍﺷ&= #65268;اء ﻭﺟﻮﺩ ﺣﻘﻴﻘی &#= 65256;ﺪﺍﺭﺩ. ﮐﻪﻫﺮ ﺭﻭﺣﻰ ﻣ&= #65262;ﺟﻮﺩﺍﺕ ﺭﻳﺰﺗﺮ ﺍﺯ ﺧﻮ&= #65193;ﺭﺍ'ﺩﺭ ﺣﺼﺎﺭ ﻗﺪﺭﺕ ﺣ&= #65236;ﻆ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﺧ&= #65262;ﺩ ﺩﺭﺁﻭﺭﺩﻩ ﺍﺳ&#= 65174;. ﺑﮕﻔﺘﻪ ﻭﻯ'ﺟﻬ&= #65166;ﻥ ﺩﺍﺩﻩﻫﺎﻯ ﻣﻮ&#= 65215;ﻮﻋﻰ ﺍﺳﺖ.ﻳﻌﻨﻰ ﻭﺟ&= #65262;ﺩﻯ ﺣﻘﻴﻘﻴﺘﺮ ﺍﺯ &= #65251;ﻮﺟﻮﺩﺍﺕ ﻣﺤﺴﻮس ﻣﺎ ﮐﻪ &= #65169;ﻄﻮﺭ ﺍﻧﺘﺰﺍﻉ ﺫﻫﻨ&#= 65264; ﻭﺍﻗﻌﻰ ﻣﻴﺪﺍ&#= 65255;ﻴﻢ.ﻭ ﺑﻨﻈﺮ ﻣﺎ ﺍﺷﻴ&= #65166;ﺋﻰ ﺩﺍﺭﺍﻯ ﺍﺳﺘﺪ&#= 65247;ﺎﻝ ﻓﺮﺩﻯ ﻭ ﺍﮐﺘﻔ&= #65166;ﻯ ﺫﺍتی هستند'ﮐ= ﻪ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65200;ﻧﺪﮔﻰ ﻧﻮﻋﻰ ﺧﻮﺩ ﺍﺩ&= #65165;ﻣﻪ ﺑﺪﻫﻨﺪ.ﺩﺭ ﺣﺎ&= #65247;ﻴﮑﻪ ﺍﻳﻦ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﺷﻴﺌﻰ'ﻳﺎ ﻫﺮ ﻣ= ﻮﺟﻮﺩ ﺯﻧﺪﻩﺍﻯ ﺍﺳﺖ'&= #64400;ﻪ ﺗﻮﺍﻧﺴﺘﻪ ﻳﺎ &= #65239;ﺪﺭﺕﺣﻔﻆ ﻣﻮﺟﻮﺩﺍﺕ ﺭﻳ&#= 65200;ﺗﺮ'ﺍﺯ ﺍﺭﻭﺍﺡ ﺣﻘﻴﺮ&#= 65175;ﺮ ﺟﺴﻢ ﺧﻮﺩﺭﺍ ﺑ&= #65194;ﺍﻥ ﻣﺠﺴّﻢ ﻧﻤﺎﻳ= 5194;.ﮐﻪ ﺍﻳﻦ ﺗﺠﺴّﻢ ﻭ &= #65175;ﺠﺴّﺪ'ﻋﻤﻠﺎ ﻣﺪﺍﻡ ﺩﺭ ﺗﻐﻴ&= #65268;ﺮ ﻭ ﺁﻣﻮﺯﻩ ﻫﺎﻯ = ﻣﺎﺩﻯ ﻳﻚ ﻣﻮﺟﻮﺩ ﺑﺎ = ﺭﻭﺡ ﺍﺳﺖ.ﻭﺯﻣﺎﻧﻰ &= #65259;ﻢ ﺑﺮﺣﺴﺐ ﻣﮑﺎﻧ&#= 65268;ﺰﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'&= #65267;ﺎ ﺳﺮﻧﻮﺷﺘﻬﺎﻯ &#= 65251;ﻮﺟﻮﺩ'ﻭﺩﺭ ﺩﺳﺖ ﻣﺪﺑّﺮﺍ= 5253; ﺍﻟﻬﻰ ﺧﻮﺩ'ﺩﻳ&= #64405;ﺮ ﻗﺪﺭﺗﻰ ﺑﺮﺍﻯ &= #65187;ﻔﻆ ﻣﻮﺟﻮﺩﻳّﺖ ﻭ &#= 65165;ﺳﺘﻘﻠﺎﻝ ﻧﻮﻋﻰ ﻭ ﻓﺮﺩﻯ = ﺧﻮﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;.ﻭ ﺭﻭﺡ ﺗﻤﺎﻡ ﺍﺭ&= #65261;ﺍﺡ ﺣﻘﻴﺮﺗﺮ ﺩﺭ ﺑ&= #65256;ﺪ'ﺧﻮﺩﺭﺍ ﺭﻫﺎ ﻣﻴﮑﻨﺪ.ﮐ&= #65258; ﻣﺮﮒ ﺟﺴﻢ ﻭ ﺗﻠ= ﺎﺵ ﺍﺟﺰاء ﻫﺮ ﺟﺴ= 5250; ﻧﻮﻋﻰ ﺍﺳﺖ.ﺁﻧ&= #64381;ﻪ ﻭﺍﻗﻌﺎ ﻫﺴﺖ'ﻭ&= #65259;ﻤﻴﺸﻪ ﻭﻟﻮ ﻧﺎﺩﻳﺪﻩ' = ﻫﻤﺎﻥ ﺭﻭﺡ ﻳﻚ ﻣﻮﺟﻮ&= #65193; ﺍﺳﺖ.ﭼﻪ ﺯﻧﺪﻩ = ﻧﻮﻋﻰ'ﻭ ﻳﺎ ﻏﻴﺮ ﺯﻧﺪﻩ = ﺍﺯ ﭼﺸﻢ ﻣﺎ.ﮐﻪ ﺗﺮ= ﺍﮐﻢ ﻣﺎﺩﻯ ﻣﻴﭙﻨﺪ&#= 65165;ﺭﻳﻢ.ﮐﻪ ﻫﺮ ﺭﻭﺣی ﺪﺍﺭ&#= 65193;. ﻭﻟﻰ ﺻﻮﺭﺕ ﻧﻮ&= #65227;ﻰ ﻧﺪﺍﺭﺩ. ﮔﺮﭼﻪ = ﺻﻮﺭﺗﻬﺎﻯ ﺍﻧﺘﺰﺍﻋﻰ ﻭ<sp= an dir=3DLTR> </spa= n>ﺧﻴﺎلی اﻧﺴ= ﺎﻥ ﺩﺍﺭﺩ.ﻭ ﺍﺭﺍﺩ&= #65257; ﻭ ﺗﺪﺑﻴﺮ ﻭﺑﺼ&= #65262;ﺭﺕ ﻭﺍﻗﻌﻰ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﺩﺭﮊﻧﺘﻴﻚ ﺭﻭ&#= 65187;ﻰ'ﻭ ﺁﻥ ﺩﺭ ﮐﻨﺘﺮﻝ = ﻫﻤﺰﺍﺩ ﻭ ﺭﻭﺡ ﻣﺪﺑّﺮ &= #65191;ﻮﺩ'ﻫﻤﺎﻥ ﺍﺭﻭﺍﺡ ﺑﻮﺩ'ﺑ&= #65252;ﺮﺍﺗﺐ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺗ&= #65166; ﺧﺪﺍﻭﻧﺪ' ﺳﺮﭼ&= #65208;ﻤﻪ ﺍﻭﻟﻴّﻪ ﻭ ﻧﻬ&#= 65166;ﺋﻰ ﺗﻤﺎﻣﻰ ﺍﻧﻮﺍ&#= 65225;'ﺩﺭ ﻧﻮﺭ ﺍﻟﺄﻧﻮﺍ&#= 65197; ﺍﻟﻠﻪ ﺑﺮﺳﺪ. ﮐ= ﻪ ﺍﺭﻭﺍﺡ ﺑﺎﻳﺪ &= #65191;ﻮﺩﺭﺍ ﺑﺎﻳﻦ ﻫﻤﺎﻧﻰ &= #65251;ﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ</sp= an>'ﻳﺎ= ; ﮐﺴﺐ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺭ&= #65167;ّ ﺍﻟﻨﻮﻉ ﻭ ﺭﺏّ &= #65165;ﻟﺄﺭﺑﺎﺏ ﺧﻮﺩﺭﺍ' ﺩﺭ ﺃﻫ= ﻮﺭﻣﺰﺩﺍ ﺩﺭ ﺃﺑﺪﻳّﺖ ﺑ&#= 65198;ﺳﺎﻧﺪ. ﺍﻳﻦ ﻧﻈﺮﻳّﻪ &#= 65175;ﺼﻮﺭﻯ ﺍﺯ ﺁﻳﻨﺪﻩ ﻫﺎ'= ﺑﺮﺍﻯ ﺍﻳﻦ ﺍﺳﺖ'ﮐﻪ ﻣ= ﻌﻨﻰﺻﻔﺎﺕ ﻭﺗﮑﺎﻣﻞ ﻭﺯﻧ&#= 65194;ﮔﻰ ﻭﻫﺴﺘﻰ ﻭ ﺍﻧﮕ&= #65268;ﺰﻩ ﻫﺎﻯ ﺧﻮﺩ ﻣﺎ ﺑ= ﺮﺍﻳﻤﺎﻥ ﻣﺸﺨﺺ ﺷﻮﺩ.ﮔﺮ&= #64380;ﻪ ﻫﻨﻮﺯ ﺣﻘﻴﻘﺖ &= #65169;ﺮﻧﺎﻣﻪ ﻫﺎ ﻭﺍﺣﺘﻤﺎﻟ&#= 65166;ﺕ ﺁﻳﻨﺪﻩ ﻫﺎ ﺭﺍ = ﻧﺪﺍﺭﻳﻢ ﻭ ﻧﻤﻴﺪﺍﻧﻴﻢ</= span>. <o:p></o:p> ﺩﺭ ﺑﺎﺭ= ;ﻩ ﺻﻮﺭﺕ ﻳﺎ ﻓﻮﺭ&= #65249; ﺗﻨﻬﺎ'ﺧﻂ ﺑﻴﺎ&= #65255;ﻰ ﻣﺒﻴّﻦ ﺳﻴﺮ ﺣ&#= 65198;ﮐﺖ ﻫﻨﺮﻣﻨﺪ ﻧﻴﺴ&#= 65174;.ﻭﻧﻴﺰ ﺗﻨﻬﺎ ﭘﺪﻳﺪﻩ&#= 65165;ﻯ ﻫﻤﺮﺍﻩ ﻓﻌﻞ ﻧ&= #65252;ﻰ ﺑﺎﺷﺪ'ﺯﻳﺮﺍ ﺍ&= #65255;ﻔﻌﺎﻝ ﻫﻤﺮﺍﻩ ﻓﻌﻠﺎ&#= 65203;ﺖ. </spa= n>ﻭﺩﺍﺭﺍﻯ ﻭʋ= 83;ﻮﺩ ﺧﺎﺹ ﺧﻮﺩ ﻣﻴﺒ&= #65166;ﺷﺪ. ﺍﻳﻦ ﺗﺼﻮﺭ ﺍﺯ = ﺍﻣﻮﺭ ﻧﺎﺩﻳﺪﻩ ﺍﺷﻴ&#= 1575;ء' ﻟﺎ ﺟﺮﻡ ﺩﺭﺗﺄ&= #65251;ّﻞ ﻋﻤﻴﻖ ﺗﺮ'ﻣﺎﺭ&= #65165; ﺑﺎﺳﺘﺪﻟﺎﻝ ﻣ&#= 65198;ﺍﺗﺐ ﺑﺎﻟﺎﺗﺮ ﺍﻟﻬ&#= 65264;' ﻳﺎ ﺣﻘﻴﻘﻰ ﻳﺎ = ﻏﻴﺒﻰ ﻧﺎﭘﻴﺪﺍ ﻣﻴﮑ&#= 65208;ﺪ.ﮐﻪ ﺍﺻﺎﻟﺖ ﻧﻴﺰ ﺩ&= #65197; ﻫﻤﻴﻦ ﺍﺳﺘﻘﻠ&#= 65166;ﻝ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺗ= ﻦ ﺍﻧﺴﺎﻥ ﺗﺤﺖ ﺗ&= #65194;ﺑﻴﺮ ﻭ ﺑﺎﺯﻳﭽﻪ ﺳﻴ&= #65204;ﺘﻢ ﻋﺼﺒﻰ ﻭ ﺫﻫﻨﻰ = ﺧﻮﺩﻣﺎﻥ'ﺑﺎﺯ&#= 65267;ﭽﻪ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ &= #65153;ﮔﺎﻩ ﻫﺴﺘﻨﺪ.ﮐﻪ ﻋﻠ&= #65250; ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ' = ﺗﺎ ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﻧ&= #65224;ﺮﺵ ﺭﺍ ﻋﻠﻤﻰ ﻣﻴﺪ&= #65165;ﻧﻴﻢ.ﻭ ﺗﺠﺮﺑﻪ ﻋﻠﻤﻰ &= #65207;ﺪﻩ.ﻭﻟﻰ ﺑﺎﺯ ﻧﺎﺧﻮﺩ ﺁ&= #64404;ﺎﻩﭘﺮ ﺍﺯﻋﻘﺪﻩﺍﺯﺗ= 5200;ﮐﻴﻪ ﻣﻴﺒﺎﺷﺪﮐﻪﺑ= 5166;ﺯﻳﭽﻪ ﺭﻭﺡ ﻣﺪﻳﺮ ﺍﻟ&= #65260;ﻰ ﻣﻴﮕﺮﺩﺩ.ﻭ ﺍﻟ&= #1617;ﺎ ﺑﺪﻭﻥ ﺗﺰﮐﻴﻪ &= #65165;ﺣﺴﺎس ﺍﺳﺘﺪﻟﺎﻝ ﻭ ﺍ&= #65211;ﺎﻟﺖ' ﭼﻮﻥ ﺩﺭ ﻫﺮ ﺣﺎ= ﻝ ﻧﺎﺑﻴﻨﺎﻯ ﻋﻘ&#= 65248;ﻰ ﺍﺳﺖ .ﺣﺘﻰ ﺩﺭ ﮔ= ;ﻮﺩﺍﻟﻬﺎﻯ ﺣﻘﺎﺭﺕ ﺳﻘﻮﻁ &= #65251;ﻴﮑﻨﺪ.ﮐﻪ ﺍﮔﺮ ﺑﺪﻭﻥ ﺟﻬ&= #65194; ﺑﮕﻮﺩﺍﻝ ﺩﻳﮕ&#= 65198;ﻯ که ﻣﺎ ﺁﻧﺮﺍ ﻗ&#= 65260;ﻘﺮﺍﻯ ﻣﻘﺎم اﻟﻬﻰ ﺭ= 5261;ﺡ ﻳک = 5;ﻧﺴﺎﻥ می ﺪᥴ= 5;ﻧﻴم ﻤﻴﺎﻓﺘﺪ'ﮐﻪﻧ&#= 65252;ﻴﺨﻮﺍﻫﺪ ﻓﻄﺮﺕﺧﻮﺩﺭﺍ &#= 65227;ﻤل کند.ﻭ ﻋﻬﺪ ﺍﻟ= 5204;ﺖ ﺧﻮﺩﺭﺍ ﺑﻴﺎﺩ &= #65153;ﻭﺭﺩ ﻭ ﺍﻟّﺎ ﺍﻧﺴﺎ&#= 65255;ﻬﺎﻯ ﺩﺭ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻧﻮﻉ ﺑﺸﺮﻯ ﭼﻪ = ﺭﺳﺪ ﺑﺤﻴﻮﺍﻧﺎﺕ ﻭ &= #64404;ﻴﺎﻫﺎﻥ'ﮔﻮﺋ= 5264; ﺩﺭ ﺃﺻﻞ ﺳﻘﻮﻃ&= #65264; ﻧﺪﺍﺭﺩ.ﻭﺭﺍﻩ &= #65175;ﮑﺎﻣﻞ ﺧﻮﺩﺭﺍ ﺑﺴﻴﺎ&#= 65197; ﮐﻨﺪ ﭘﻴﺶ ﻣﻴﺒ&= #65198;ﻧﺪ.ﮐﻪ ﺩﺭ ﺃﺗﻢ ﻫﺎ ﻣﻠ= ﻴﺎﺭﺩﻫﺎ ﺳﺎﻝ'ﻭﺩﺭ ﮔﻴﺎ&= #65259;ﺎﻥ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳ&#= 65166;ﻝ ﻭ ﺩﺭ ﺣﻴﻮﺍﻧﺎ&= #65173; ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﺳ&= #65166;ﻝ ﻣﻴﮕﻮﺋﻴﻢ. ﺭﺍ&= #65257; ﺩﺭﺍﺯ ﺍﻳﻨﻚ ﺳ&= #65166;ﻟﻚ ﻋﺎﻗﻞ ﻭ ﻋﺎﻣﻞ = ﻭ ﻋﺎﺷﻖ ﺩﺭ ﺻﺒﻮ&= #65197;ﻯ ﻭ ﺩﻗّﺖ ﻭ ﺗﮑﺎ&= #65251;ﻞ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﻧﻴﺎﻣﺪﻩ ﺭﺍ'ﻧ&= #65268;ﺰ ﺩﺭ ﻫﻔﺖ ﺳﺎﻝ ﻃ= ﻰ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺗﺎ = ﺁﻥ ﺯﻣﺎﻥ'ﻧﻴﺎﺯﻯ &= #65259;ﻢ ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺩ&= #65197; ﺟﻬﺎﻥ ﻧﺪﺍﺭﺩ.&= #64380;ﻮﻥ ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺍﻭ ﻫﻨﻮ&= #65199; ﺩﺭ ﺟﻬﺎﻥ ﺑﺎ ﺗ= ﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﺻﻮﺭﺗ&#= 65260;ﺎ ﺁﻣﺎﺩﻩ ﻧﺸﺪﻩ &= #65165;ﺳﺖ.ﮔﺮﭼﻪ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﭘس ﺍﺯ ﻣﺮﮒ &#= 64380;ﻮﻥ ﻟﺤﻈﻪﺍﻯ ﻃﻰ ﺷ&= #65262;ﺩ.ﮐﻪ ﻣﺎ ﺍﻧﺮﺍ ﺑﻬﺸ&= #65174; ﺳﻮﻡ ﺍﻧﺘﻈﺎﺭ &= #65227;ﺮﺵ ﺭﺣﻤﺎﻥ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ.ﺗﺎ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻭﺣﺘﻰ ﻣﻘﺎﻡ ﺭ&= #65261;ﺣﻰ ﻭ ﻋﻘﻞ ﻟﺎﺯﻡ'ﺑ= ﺮﺍﻯ ﺗﺮﺑﻴﺖ ﺍﻟﻬﻰ'&= #64400;ﻪﺁﻥ ﺮﻭﺡ ﻣﻨﺘﻈﺮ ﺍ&= #65203;ﺖ' ﺻﺎﺣﺐ ﺍﻟﺰﻣﺎ&#= 65253; ﺨﻮﺩﺵﺩﺭﻋﺼﺮ &#= 65197;ﺣﻤﺎﻥﺪﺭﺟﻬʋ= 66;ﻥﭙﻴﺪﺍ ﺷﻮﺩ.ﮐﻪﺍﻳﻦ ﺭ&= #65261;ﺡ ﺁﻧﮕﺎﻩ ﺩﺭ ﺟﻬ&= #65166;ﻥ ﺭﺟﻌﺖ ﻭﺗﻮﻟﺪ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﻫﻤﮕﻰ ﻣﺎ ﺍﺩﻭﺍﺭ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺘﻰ ﺧﻮﺩﺭ&#= 65165;'ﺍﺯ ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍ&#= 65255;ﻰ ﭼﻮﻥ ﻧﻮﻉ ﻣﻴﻤ&= #65262;ﻥ ﻭ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑ= ﺸﺮﻯ' ﭼﻮﻥ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﺑﺪﺍﺋﻰ ﻭﻭﺣﺸ&#= 65264;'ﮐﻪ ﺍﺯ ﺁﻧﻬﺎ ﮔﺬﺷ&= #65176;ﻪﺍﻳﻢ'ﺗﺎ ﺗﻮﻟﺪ ﺑﺸﺮﻯ ﮐ&= #65256;ﻮﻧﻰ ﺧﻮﺩﺭﺍ ﺍﺣﺴﺎ&#= 1587; ﻣﺮﻭﺭ ﺯﻣﺎﻥﻨ&#= 65252;ﻴﮑﻨﻴﻢ. ﻭ ﺑﻴﺎﺩ ﻫﻢ ﻧﺪ= ﺍﺭﻳﻢ.ﮔﺮﭼﻪ ﺩﺭ ﻫﻴﭙﻨﻮﺗﻴ&#= 65204;ﻢ ﻧﻴﺮﻭﻣﻨﺪ' ﭼﻨ&= #65194; ﺗﻮﻟﺪ ﺑﻴﺎﺩ ﺁ&= #65251;ﺪﻧﻰ ﻫﺴﺘﻨﺪ. ﻭﺍﮔﺮ = ﻫﻢ ﺑﻴﺎﺩﻣﺎﻥﺒﻴ= 5166;ﻳﺪ'ﮔﻮﺋﻰ ﺁﻧﻬﺎ ﮐﺴﺎﻥ ﺩ&= #65267;ﮕﺮﻯ ﻫﺴﺘﻨﺪ'ﻭ ﻣﺎ ﻧ= ﻴﺴﺘﻴﻢ. ﻫﻤﻴﻦ ﻃﻮﺭ ﺩﺭ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﮐس &= #65193;ﻳﮕﺮﻯ ﺧﻮﺍﻫﻴﻢ ﺑﻮﺩ.&= #65261;ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﻫﻢ ﻫﻤﺎ&= #65253; ﻧﻴﺴﺘﻨﺪ ﮐﻪ ﺳ&= #65166;ﻟﻚ ﺑﻮﺩﻧﺪ.ﺯﻳﺮﺍ &= #65251;ﺮﮒ ﺍﺭﺍﺩﻯ ﻗﺒﻞ ﺍ&= #65199; ﻣﺮﮒ ﺭﺍ ﻋﺒﻮﺭ = ﮐﺮﺩﻩﺍﻧﺪ.ﻭ ﺭﻭح ﺁﻧﻬﺎ ﺍﻟ&#= 65260;ی ﺘﺮ ﺷﺪﻩ.ﻭﺑﺎﺯ = ﺩﺭ ﻫﻤﺎﻥ ﺗﻦ ﺑﺸﺮ&= #65263; ﻗﺒﻠﻰ ﺍﺳﺖ'ﮐﻪ = ﺩﻳﮕﺮﺍﻥ ﺁﻧﺮﺍ ﻣﻴ= ;ﺸﻨﺎﺳﻨﺪ.ﻭ ﺍﻟّﺎ ﺩﻳﮕﺮﺍ= 5253; ﺭﻭﺡ ﺍﻟﻬﻰ ﺷﺪ&= #65257;'ﺳﻚ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺭﺍ ﻧﻤﻰ ﺷﻨﺎﺳ&= #65194;. ﻣﮕﺮ ﺩﺭ ﻧﻬﺎﻳ&= #65174; ﻣﺮﺍﺗﺐ ﺳﻠﻮﮐ&#= 65264; ﺧﻮﺩﺷﺎﻥ'ﮐﻪ ﮔ&= #65262;ﺋﻰ ﻗﺪﺭﺕ ﺩﻳﺪ ﻭ ﻋ= ﻘﻞ ﺁﻧﻬﺎ ﺑﻴﺸﺘﺮ &= #65261;ﻧﻴﺮﻭﻣﻨﺪﺗA= 198; ﻣﻴﮕﺮﺩﺩ.<o:p></o:p> ﻭ= ﺑﺎﻟﺄﺧﺮﻩ ﻣﻴﺘﻮﺍﻧﻴﻢ ﺍ&#= 65199; ﺻﻮﺭﺕ ﺩﺭ ﺍﺷﻴ&= #1575;ء ﻭﻣﻮﺟﻮﺩﺍﺕ' ﭼ&= #65258; ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﺯ&= #65255;ﺪﻩ'ﻭ ﭼﻪ ﺻﻮﺭﺗﻬﺎﻯ&#= 65155;ﺗﻤﻬﺎﻯ ﺯﻧﺪﻩ ﮐﻪﺭﻭﺡ</= span> </spa= n>ﺁﻧﻬﺎ ﺭﺍ ﺗA= 262;ﺩﻩ ﺗﺮﺍﮐﻢ ﻣﺎﻧﻨ&#= 65194; ﺁﺷﻐﺎﻝ' ﻳﺎ ﺻﻮ= ﺭﺗﻬﺎﻯ ﻫﻨﺪﺳﻰ ﻏﻴﺮ ﺯ&= #65255;ﺪﻩ ﻣﻴﺒﻴﻨﻴﻢ. ﻫﻤ&= #65258; ﺍﻳﻨﻬﺎ ﺻﻮﺭﺕ &= #65197;ﺍ ﻋﻤﻴﻖ ﻭﻣﺤﺴﻮ&#= 1587; ﻣﺎ ﻣﻴﮑﻨﺪ. ﮐﻪ= ﻭﺍﻗﻌﻴّﺖ ﺷﻬﻮﺩ ﻣﻴﻨﻤﺎ&#= 65267;ﺎﻧﺪ ﮐﻪ ﺁﻧﺮﺍ ﺍﻧﺘ&= #65200;ﺍﻉ ﺫﻫﻨﻰ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ.ﮐﻪ ﺣﻘﻴﻘﺖ ﺭﻭﺣﻰ &= #65191;ﻮﺩﺭﺍ ﻧﺪﺍﺭﻧﺪ.ﻭ ﻧﻤ&= #65264; ﺗﻮﺍﻧﻴﻢ'ﺭﻭﺡ &= #65227;ﺎﻣﻞ ﺍﺻﻠﻰ ﻭﻧﺎﭘﻴ&#= 65194;ﺍﻯ ﺻﻮﺭﺕ ﻭﮐﻞ ﺟﺴ&= #65250; ﻭﺷﻴﺌﻰ ﺭﺍ ﺑﺒ&= #65268;ﻨﻴﻢ.ﻣﮕﺮ ﺑﭽﺸﻢ ﺩﻝ ﺩﺭ ﺷ= ﻬﻮﺩ'ﻳﺎ ﺑﭽﺸﻢ ﻋﻘﻞ ﺩﺭ = ﺑﺮﺩﺍﺷﺖ ﻫﺎﻯ ﻣﻌﻨﻮﻯ.ﭘ&= #1587; ﮐﺎﺭ ﻫﻨﺮﻯ ﺟﺰ(= ﺻﻮﺭﺕ ﺩﺍﺩﻥ) ﻧﻴﺴﺖ'ﮐ= ﻪ ﺩﺭ ﻫﻨﺮ ﻣﺎﺩﻯ = ﻫﺴﺖ. ﻭﻟﻰ ﺩﺭ ﻫﻨﺮ ﺍ= ﻟﻬﻰ ﺟﺰ(ﺻﻮﺭﺕ ﻳﺎﻓ&= #65176;ﻦ) ﻧﻤﻰ ﺑﺎﺷﺪ ﮔﺮ&= #64380;ﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺴﺎﻟﮑﺎﻥ ﺧﻮ&#= 65193;'ﺻﻮﺭﺕ ﺍﻟﻬﻰ ﻣﻴﺪﻫﻨ&#= 65194;.ﻭ ﺳﺎﻟﮑﺎﻥ ﺁﻧﺎ&#= 65253; ﺼﻮﺭﺕﻣﻴﮕﻴﺮ= 5255;ﺪ' ﮐﻪ ﺣﻀﻮﺭ ﺫﻫﻨ&= #65264; ﺩﺍﺋﻢ ﺩﺍﺭﻧﺪ.&= #65261;ﻫﻨﺮ ﺗﻨﻬﺎ ﻳﻜﺨﻂ ﺳ&= #65268;ﺮ </spa= n>ﻣﺒﻴّﻦ ﺣﺮᤨ= 0;ﺖ ﻫﻨﺮﻣﻨﺪ ﻧﻴﺴ&#= 65174; ﮐﻪ ﺃثر ﺧﺎﺭﺟ= 5264; ﻳﮑﻰ ﺍﺳﺖ.ﻭﻟﻰ = ﺑﺮﺩﺍﺷﺖ ﺁﻥ'ﺍﺷﺎﺭﻩ ﻭ ﺍ= ﺣﺴﺎس ﻭﺗﺼﻮﺭ ﺩﺭ ﻫﺮ&= #64400;س ﺑﻴﻚ ﺑﻨﺤﻮ ﺍﺳ&= #65174;.ﮐﻪ ﻫﺮ ﻫﻨﺮﻣﻨﺪﻯ &= #65169;ﻴﻚ ﻧﺤﻮ ﺑﺪﻧﺒﺎﻝ &= #65267;ﻚ ﺧﻂ ﻣﻴﺮﻭﺩ.ﻭ ﺁ= ثاﺭﻯﭽﻮﻥ ﺟﺎﻯ ﭘﺎﻯ ﺧﻮﺩ&= #65197;ﺍ ﺩﺭ ﺭﺍﻩ ﺑﺮﺍﻯ = ﺩﻳﮕﺮﺍﻥ ﻣﻴﮕﺬﺍﺭﺩ.ﻳﺎ &= #65259;ﻤﺎﻥ(ﺗﺮﺍس )ﻳﻮﻧﺎﻧﻰ ﮐﻪ ﺷ= ﺎﻳﺪ ﻫﻤﺎﻥ ﻭﺍﮊﻩ ﺃ&= #1579;ر ﻭ ﻋﺘﺮﺕ ﻋﺮﺑﻰ<= /span> </spa= n>ﺷﺪﻩ ﺑﺎﺷﺪ .<o:= p></o:p> ﻫﺮﭼﻪ ﺷ= ;ﺎﺭﺣﺎﻥ ﻫﻨﺮ ﺑﮕﻮﻳﻨﺪ'&= #65255;ﻤﻰ ﺗﻮﺍﻧﻨﺪ ﻣﻌﺎ&#= 65193;ﻝ ﺩﺭﺳﺘﻰ ﺑﺮﺍﻯ &= #64400;ﺎﺭ ﻫﻨﺮ ﻳﺎ ﺗﻌﺮﻳ&= #65234; ﻫﻨﺮ ﺑﻮﺩﻩ ﺑﺎ&= #65207;ﺪ.ﻭﮐﺎﺭ ﻫﻨﺮﻯ ﺭﺍ ﻧﻤﻰ = ﺗﻮﺍﻥ'ﺑﺎ ﺍﻋﺘﺮﺍﻓﺎﺕ </spa= n>ﺩﺭ ﺍﺣﻮﺍﻝ A= 259;ﻨﺮﻣﻨﺪ' ﻭﻳﺎ ﮔﻔﺘﻪ ﻫﺎ = ﻭﻣﻮﺿﻮﻋﺎﺕ ﺟﺎﻧﺸﻴﻦ ﮔﺮﺩ&#= 65193;.ﮐﺎﺭ ﻫﻨﺮﻯ ﻏﻴﺮ ﺍﺯ = ﻭﺻﻒ ﺧﻮﺩ ﻫﻨﺮ ﺍﺳﺖ.= ﻟﺬﺍ ﺑﻴﺎﻧﺎﺕ ﻟﻔﻈ&#= 65264; ﮔﻮﻳﻨﺪﻩ ﺍﺯﻫ&#= 65198;ﻫﻨﺮﻯ ﮐﻪ ﺩﺍﺭﺩ'ﻧﻤﻰ = ﺗﻮﺍﻧﺪ ﺭﻭﺡ ﻭﻣﻌﻨﻰ ﺭ&= #65165; ﮔﻔﺘﻪ ﺑﺎﺷﺪ' ﻭ= ﺗﻮﺿﻴﺢ ﺑﺪﻫﺪ ﮐﻪ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰ ﺗﺎ ﺣﺪﻭ&= #65193;ﻯ ﻣﻴﺘﻮﺍﻧﻨﺪ'ﺳ&#= 65166;ﻟﮑﺎﻥ ﺧﻮﺩﺭﺍ ﺗﻮﺟﻴ&#= 65258; ﮐﻨﻨﺪ.ﮐﻪ ﮐﺎﺭ&= #65259;ﻨﺮﻯ ﺳﺎﻟﮑﺎﻥ ﺑﻌﺪ&#= 65165; ﺑﺎﻳﺪ ﺑﺪﺳﺖ ﺁ&= #65267;ﺪ.ﻭﺗﻔﺴﻴﺮ ﻭ ﺗﻮﺿﻴﺢ ﻣﻌﻠ&= #65250; ﺍﻟﻬﻰ ﮔﺮﺩﺩ.ﮐ&= #65258; ﺁﻳﺎ ﻫﻤﺎﻥ ﻭﻋ&= #65194;ﻩ ﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺍ&= #65261; ﻣﻴﺒﺎﺷﺪ ﻳﺎ ﻧ&= #65258;. ﻟﺬﺍ ﻋﻮﺍﻡ ﻣﺮ&= #65193;ﻡ'ﻫﻤﻴﺸﻪ ﺑﻈﺎﻫﺮ ﺍﺷﻴا= 569;'ﻭ ﺑﻈﺎﻫﺮ ﮐﻠﻤﺎ&#= 65173; ﺗﻮﺟّﻪ ﺩﺍﺭﻧ= 5194;.ﻭﻟﻰ ﺩﺭ ﺑﺮﺍﺑﺮ ﻳﻚ = ﺃثر ﻫﻨﺮﻯ' ﻣﻤﮑﻦ ﺍ= ﺳﺖ ﺗﻌﺪﺍﺩ ﺑﻴﺸﺘ&#= 65198; ﺍﻧﺴﺎﻧﻬﺎ ﺑﺮ&#= 65193;ﺍﺷﺖ ﺍﺯ ﺭﻭﺡ ﻭﻣﻌﻨ&= #65264; ﺑﮑﻨﻨﺪ. &#= 64400;ﻪ ﺑﺎﺯ ﺑﺮﺣﺴﺐ ﻋ&= #65240;ﻞﻭﺳﻠﻴﻘﻪ ﻭ ﻣﻘﺎﻡ ﻭ ﺁﻟﻮ= ﺩﮔﻴﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺩ&= #65197; ﻫﺮ ﺣﺎﻝ ﻫﻤﻴﺸ&= #65258; </spa= n>ﺳﻄﺢ ﺍﻳﻦ ﺑA= 198;ﺩﺍﺷﺘﻬﺎ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺃ&#= 1579;ر ﻫﻨﺮﻯ ﭘﺎﺋﻴﻦ &= #65169;ﺎﺷﺪ. ﻭﻟﻰ ﺍﻣﻮﺭﻋﻘ&#= 65248;ﻰ ﻭﻋﺎﻃﻔﻰ ﺍﻟﻬ&#= 65264; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﮐﻪ ﺍﺯ ﻧﻮﻉ ﺍﻟ= ﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻣﻴﺒﺎ= 5207;ﺪ'ﻫﺮﮔﺰ ﻗﺎﺑﻞ ﻧﻤﺎﻳﺶ &= #65193;ﺍﺩﻥ ﻭ ﻧﺸﺎﻥ ﺩﺍﺩﻥ = ﺑﺪﻳﮕﺮﺍﻥ ﻧﻴﺴﺖ.ﻣﮕﺮ ﺗﻨ&= #65200;ﻳﻞ ﻣﻨﻄﻘﻰ ﻭ ﺗﻮﺻ&= #65268;فیﻤﺎﺩﻯ ﺷﺪﻩ ﻭﺑﺸﺮﻯ ﻧ&= #65252;ﻮﺩﻩ ﺍﺯ ﺍﻣﻮﺭﺍﻟﻬ&#= 65264; ﺑﺎﻟﺎﺗﺮ ﺑﺸﻮ&#= 65193;'ﺁﻧﮕﺎﻩ ﺳﺎﻟﻚ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ'ﺑﺮﺣﺴﺐ ﺍﻳﻦ ﺗﻮﺻﻴﻒ ﺳ&= #65252;ﺒﻮﻟﻴﻚ ﭘﻴﺮﺍﻟﻬﻰ ﺧﻮ&#= 65193; ﻧﻴﺰ ﺑﻬﻤﺎﻥ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻭ ﺍﻟﻬ&= #65264; ﺑﺮﺳﺪ.ﺗﺎ ﭼﻘﺪ&= #65197; ﭘﺎﮐﺴﺎﺯﻯ ﺩﺭ &= #65175;ﺨﻠﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﺩﺭ ﻧ= ﺎﺧﻮﺩﺁﮔﺎﻩ ﮐﺮﺩﻩ ﺑﺎﺷﺪ.ﻭ = ﮐﺪﺍﻡ ﻣﻘﺎﻡ ﺍﺯ ﺗﺠﻠ&= #1617;ﻴﺎﺕ ﺍﻟﻬﻰ ﻫﻔﺘﮕﺎ&#= 65255;ﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﺍﻟﻔﺎﻅ = ﺗﻮﺿﻴﺤﻰ ﺍﺯ ﺍﻣﻮﺭﺍﻟﻬ&#= 65264;ﺍﺣﺴﺎﺳﻰ ﺍﻟﻬی هستند.ﻭ= ;ﻟﻰ ﺁﻏﺸﺘﻪ ﻭ ﺗﺎﺭ&= #65267;ﻚ ﻭ ﺷﻠﻮغ ﺸﺪﻩ ﻭ = ﺑﺪﻭﻥﻨﻈم ﻮ ﻧﺴﻖ ﻧﺘﻴﺠﻪ = ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ ﻧﻔس ﺍﻣّ= 5166;ﺭﻩ ﺍﻧﺴﺎﻥ.ﭼﻪ ﻫﻨ&= #65198;ﻣﻨﺪ ﻭﭼﻪ ﻫﻨﺮ ﺷﻨﺎ&= #1587; 'ﻭﻳﺎ ﻫﺮ ﻧﺎﻇﺮ= ﻋﺎﺩﻯ ﺃثر ﻫﻨﺮﻯ.ﻭﻟ= 5264; ﺗﺎ ﺣﺪﻭﺩﻯ ﺁث&#= 1575;ﺭ ﻫﻨﺮﻯ'ﻋﻮﺍﻡ ﺭ&= #65165; ﺑﺨﺎﻃﺮ ﺯﻳﺒﺎ&#= 65163;ﻰ ﺃثر ﻫﻨﺮﻯ ﺑﻬ= 5176;ﺮ ﺗﺤﺮﻳﻚ ﻋﻮﺍﻃ&#= 65234; ﻣﻴﮑﻨﺪ.ﮐﻪ ﺑﺴ&= #65268;ﺎﺭ ﻣﻮﻗّﺘﻰ ﺍﺳﺖ.<o= :p></o:p> ﮔ= ﺎﻫﻰ ﺃثرﻫﻨﺮﻯ' ﻫﻤ= 5166;ﻥ ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ &= #65251;ﻴﺪﺍﻧﻨﺪ.ﮐﻪ ﻇﺎﻫﺮﺍ ﺟﺪﺍ ﺍ&= #65199; ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ &= #65207;ﺪﻩ ﺍﺳﺖ ﺯﻳﺮﺍ ﺳﺒ&= #65242; ﺧﺎﺹ ﻭ ﻣﻘﺎﻡ ﺭ= ﻭﺣﻰ ﻫﻨﺮﻣﻨﺪ ﻭﻣﻘ&#= 65166;ﻡ ﺭﻭﺣﻰ ﻫﻨﺮﻣﻨ&#= 65194; ﻣﻴﺪﺍﻧﺪ ﮐﻪ ﭼ&= #65258; ﺻﻮﺭﺕ ﺍﺯ ﻣﺎﺩ&= #65257; ﻣﻴﺴﺎﺯﺩ. ﻭ ﻫﻨ= ﺮ ﻓﺮﺻﺖ ﻣﻴﺪﻫﺪ'&= #64400;ﻪ ﻓﮑﺮ ﻭﺍﺭﺩ ﻣﮑ&= #65166;ﻧﻰ ﻣﺤﺒﻮس ﮔﺮﺩﺩ. &= #65261;ﺻﻮﺭﺕ ﺷﺎﻳﺴﺘﻪ ﺷﻮﺩ. = ﻭﻟﺬﺍ ﺩﺭﻙ ﻫﺮ ﻫﻨﺮ ﻭ= ﻫﻨﺮﻣﻨﺪ' ﺧﻮﺩﺭﺍ ﺩﺭ ﺑﺮ&= #65165;ﺑﺮ ﭼﻴﺰ ﻓﺮﻳﺪ ﻭ ﺍ= ﻧﺤﺼﺎﺭﻯ ﻫﻨﺮﻣﻨﺪ ﻣﻴﻴ&#= 65166;ﺑﻴﻢ'ﮐﻪ </spa= n>ﻧﺎﮔﻬﺎﻥ ﭘʌ= 68;ﺪﺍ ﺷﺪﻩ.ﻭ ﺁﻓﺮﻳﺪ&= #65257; ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ. = ﻭﻟﻰ ﻭﺍﻗﻌﻴّﺖ ﻇﻬ= 5262;ﺭ ﻧﺎﮔﻬﺎنی ﺃﻣA= 198; ﻓﺮﻳﺪ ﻣﻨﺤﺼﺮ &= #65169;ﺸﻮﺩ' ﻋﻤﻠﺎ ﺩﺭ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﻭ ﺳﺎﻟﮑ&= #65166;ﻥ ﻭ ﮐﺎﻣﻠﺎﻥ ﺑﺎ&= #65199;ﮔﺸﺘﻪ ﺑﺨﻠﻖ ﺩﻳﺪﻩ ﻣ&= #65268;ﺸﻮﺩ.ﮐﻪ ﻫﺮﭼﻪ ﺑﮕﻮﻳﺪ &= #65165;ﺯ ﺍﻣﻮﺭ ﻣﺘﺎﻓﻴ&#= 65200;ﻳﻚ ﻭ ﺍﺣﻮﺍﻟﻰ ﺑﺮ&= #65175;ﺮ ﺍﺯ ﻣﺎﺩﻳّﺎﺕ'&#= 65261; ﺣﺘﻰ ﻣﻌﻨﻮﻳّ= 5166;ﺕ ﺫﻫﻨﻰ ﺍﺳﺖ'ﮐﻪ = ﻫﻤﮕﺎﻥ ﺩﺍﺭﻧﺪ. ﻭﮐﺎﻣ&= #65246; ﺍﻟﻬﻰ ﺩﺭﻫﻨﺮ</= span> </spa= n>ﺧﻮﺩ ﺑﮑﺎﺭʌ= 63; ﺑﻤﺎﺩﻩ ﻧﺪﺍﺭﻧﺪ ﮐﻪ ﺻ&= #65262;ﺭﺕ ﺑﺪﻫﺪ.ﻫﻴﭻ ﻳﻚ = ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩﻯ ﭼﻮﻥ ﻧﻘ&= #1617;ﺎﺵﮐﻪ' ﻣﺎﺩﻩ ﻋﻘﻠﻰ ﺭ&= #65165; ﺑﺼﻮﺭﺕ ﺷﻌﺮﻯ &= #65261; ﺣﮑﻤﺖ ﻓﻠﺴﻔﻰ'&= #65261;ﺣﺘﻰ ﻟﻄﻴﻔﻪﺍﻯ ﺟﺎ&#= 65247;ﺐﺩﺭﻣﻴﺂﻭﺭʌ= 55;ﺪ' ﮐﻪ ﺷﻨﻮﻧﺪﻩ ﺩ&= #65197; ﻋﺎﻟﻢ ﺗﺨﻴّﻞ &#= 65191;ﻮﺩ ﻟﺬﺕ ﻣﻴﺒﺮﺩ.ﻭ = ﺑﺨﺼﻮﺹ ﻧﺰﺩﻳﻚ ﺑﻬﺪﻑ &= #65261;ﻣﻘﺼﺪ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻣ&= #65268;ﺮﺳﺪ.ﺍﻟﺒﺘﻪ ﮔﺎﻫﻰ ﺍثر ﺗﺎ= 5197;ﻳﺨﻰ ﻭ ﻫﻨﺮﻯ'ﮐﻪﺑﺘ&= #65252;ﺎﻡ ﺍﻧﺴﺎﻧﻬﺎ ﻣﺮ&#= 65169;ﻮﻃﻪ ﺑﺎﺷﺪ ﻣﺤﮑﻤﺘ&#= 65198; ﺑﺎﻗﻰ ﻣﻴﻤﺎﻧ&#= 65194;'ﮐﻪ ﺣﺘﻰ ﺣﺎﻓﻈﻪ ﺍ&= #65255;ﺴﺎﻥ ﻧﻤﻴﺘﻮﺍﻧﺪ ﭼ&#= 65256;ﺎﻥ ﺩﺍﺋﻢ ﺣﻔﻆ ﮐﻨ&= #65194;.ﮐﻪ ﻋﺒﺎﺭﺍﺕ ﮐﻮﺗ&#= 65166;ﻩ ﻣﻌﻨﻰ ﺩﺍﺭﻧﺪ.&= #65261;ﺷﻌﺮ ﻭ ﻓﺮﻣﻮﻟﻬﺎﻯ &= #64400;ﻠﺎﻣﻰ ﻭ ﻋﻘﻠﻰ'ﭼﻮﻥ ﻓ= ﻮﺭﻣﻮﻟﻬﺎﻯ ﺭﻳﺎﺿﻰ ﺑﺸﮑﻞ &= #65259;ﻨﺪﺳﻰ ﺻﻮﺭﺕ ﻣﺎﺩﻯ ﻳ&= #65166;ﻓﺘﻪﺍﻧﺪ. ﮐﻪ ﺯﻣﺎﻥ ﺩﺭﺍ&= #65199;ﻯ ﻣﻴﺘﻮﺍﻧﺪ ﻣﺤ&#= 65236;ﻮﻅ ﺑﺎﺷﺪ'ﻭ ﺯﻭﺍﻝ = ﻧﻴﺎﺑﺪ'ﮔﻮﺋﻰ ﻫﻨﺮ ﺩﺭ ﻣﮑﺎﻥ = ﻗﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ . <o:p></= o:p> ﮐﺎﺭ ﻫﻨ= ;ﺮﻯ که ﺃثرﻯ ﺍﻧﺘʌ= 00;ﺍﻋﻰ ﺩﺭ ﻧﺎﻇﺮ ﻫﻨﺮ = ﺍﻳﺠﺎﺩ ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﮔ&= #65262;ﺋﻰ ﺭﻭﺡ ﻭ ﺻﻮﺭﺕ ﺍ= ﺯ ﻣﺎﺩﻩ'ﺑﻮﺳﻴﻠ&#= 65258; ﻫﻨﺮﻣﻨﺪ ﺍﻧﺘ&#= 65200;ﺍﻉ ﻭ ﺟﺪﺍ ﮔﺮﺩﻳﺪ&= #65257;.ﮐﻪ ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ &= #65251;ﺎﻧﺪﻥ ﻭ ﻣﺤﺴﻮس ﻣﻠﻤ&#= 65262;س ﺁﺑﮋﮐﺘﻴﻮ ﺷﺪ&#= 65257; ﺍﺳﺖ.ﺯﻳﺮﺍ ﺃث&#= 1585; ﻫﻨﺮﻯ ﺍﻧﺘﺰﺍ&#= 65227;ی ﻮﺑﻴﺮﻭﻥ ﮐﺸﻴ&#= 65194;ﻥ ﺭﻭﺡ ﺷﻴﺌﻰ ﺍﺳ&= #65174;.ﻭﻗﺘﻰ ﮐﻪ ﺻﻮﺭﺕ ﺑﻤﺎ&= #65193;ﻩ ﻣﻴﺪﻫﺪ ﺁﻧﮕﺎ&#= 65257;'ﺍﻳﻦ ﺭﻭﺡ ﻭﺟﻨﺒﻪ ﻣ&= #65228;ﻨﻮﻯ ﺁﻥ ﺑﺮﺍﻯ ﻫﻤﻴ&= #65208;ﻪ ﻣﺤﺴﻮس ﻣﻴﮕﺮ= 5193;ﺩ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﮐﺎﺭ &= #65203;ﺎﻟﮑﺎﻥ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;' ﺍﻧﺘﺰﺍﻉ ﺍﻣﻮ&#= 65197; ﺟﺪﻳﺪ ﺭﻭﺡ ﺍﻟ&= #65260;ﻰ ﺍﺯ ﺧﻮﺩﺷﺎﻥ ﻫ&= #65204;ﺘﻨﺪ. ﮐﻪ ﺭﻭﺍﻥ ﺑﺸﺮ&= #65263; ﺧﻮﺩﺭﺍ ﭼﻮﻥ ﻣ&= #65166;ﺩﻩ ﻗﺎﺑﻞ ﺗﺮﺍﺵ ﺩ&= #65165;ﺭﺩ.ﻭﺻﻮﺭﺕﺟ= 5194;ﻳﺪ ﺍﻟﻬﻰ ﺑﺂﻥ ﺩﺍ&= #65193;ﻩﺍﻧﺪ.ﮐﻪ ﻣﺎ ﺍﺯ ﺷﻬﻮﺩ ﺗ= ﺠﻠّﻴﺎﺕ ﻫﻔﺘﮕﺎﻧﻪ ﻣﻴ&#= 64405;ﻮﺋﻴﻢ'ﮔﻮﺋﻰ ﻫﻔﺖ ﺑﺎﺭ ﺳﺎﻟ&= #65242; ﺗﺮﺍﺷﻰ ﺟﺪﻳﺪ&#= 65263; ﺑﻤﺎﺩﻩ ﺭﻭﺍﻥ&#= 65170;ﺸﺮﻯ ﺧﻮﺩ ﻣﻴﺪﻫﺪ.ﻭ&= #65259;ﺮﺑﺎﺭ ﺻﻮﺭﺕ ﺟﺪﻳﺪﻯ &= #65169;ﺨﻮﺩ ﻣﻴﺪﻫﺪ'ﮐﻪ ﺩﺭ = ﻧﻬﺎﻳﺖ ﻣﻘﺎﻣﻰ ﺍﻟﻬﻰ &= #65251;ﻴﻴﺎﺑﺪ.ﻭ ﺍﻟﺒﺘﻪ ﺩﺭﺳﻄ&#= 65186; ﻧﻮﻉ ﺑﺸﺮﻯ'ﺭﺳ&= #65268;ﺪﻩ ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ.&= #65261; ﺁﻧﻬﺎ ﺩﺭ ﺍﻧﻮ&= #65165;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻴ&= #65208;ﺘﺮﻯ' ﺻﻮﺭت هاﻯ ﺑﻬA= 176;ﺮﻯ ﺍﺯ ﺭﻭﺍﻥ ﻓﻮﻕ = ﺑﺸﺮﻯ ﻧﻴﺰ ﺑﺎﻳﺪ ﺳﺎ&= #65191;ﺘﻪ ﺷﻮﺩ'ﻭ ﺗﺮﺍﺵ ﺟ= ﺪﻳﺪﻯ ﻣﻴﺪﻫﻨﺪ'ﻭ ﺭﻓ&= #65226; ﻣﻮﺍﻧﻊ ﻭ ﻣﻌﺎ&= #65267;ﺐ ﺑﻨﻤﺎﻳﻨﺪ.ﮐﻪ &= #65175;ﺰﮐﻴﻪ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺗ&= #65166; ﺃﺑﺪ ﺍﺩﺍﻣﻪ ﺩ&= #65165;ﺭﺩ.ﻫﺮﺑﺎﺭ ﻋﻤﻴﻖ ﺗﺮ' ﭼﻮﻥ= ﻋﺎﻗﻞ ﺗﺮ ﺧﻮﺍﻫﺪ ﺑﻮ&= #65193;.ﺁﻧﮕﺎﻩ ﺩﺭ ﺃﺑﺪﻳّﺖ ﻣ&#= 65220;ﻠﻖ ﻭ ﺑﻔﺮﺽ ﻭﺻﻮﻝ'= ﻣﺎﻧﻨﺪ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﺃﻫﻮﺭﻣﺰﺩﺍ ﺭ&#= 65261;ﺡ ﺍﻟﺄﺭﻭﺍﺡ ﻭﺭ&#= 65167; ﺍﻟﺄﺭﺑﺎﺏ'ﺭﻭ&#= 65187;ﻰ ﮐﺎﻣﻠﺎ ﺍﻟﻬﻰ &= #65261; ﭘﺎﻙ ﭘﻴﺪﺍ ﻣﻴ&= #64401;ﻨﻨﺪ.ﮐﻪﺍﮔﺮ ﺗﻮﻟﺪﻯ ﺑﺠﻬﺎ&#= 65253;ﻨﻮﻋﻰ ﺑﻬﺘﺮ ﻧﺪﺍﺭﻧ&#= 65194;'ﮐﻪﺗﮑﺎﻣﻞ ﺑﻴﺸﺘﺮﻯ ﻧﻴﺎ&#= 65199; ﻧﺪﺍﺭﻧﺪ.ﻭ ﻣﺎ = ﺁﻧﺮﺍ ﮐﺴﺐ ﺍﻳﻦ ﻫﻤﺎ&= #65255;ﻰ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ &= #65261; ﺍﻟﻬﻰ ﻳﻚ ﺭﻭﺡ = ﻣﻴﮕﻮﺋﻴﻢ.ﮐﻪ ﺍﻳﻨﻚ ﺑﻨﻮﺭ ﻗ&= #65166;ﺋﻢﻭﺑﻌﺪﺍ ﺑﻨﻮﺭﺭﺣﻤﺎﻥ &#= 65261;ﺩﺭ ﺃﺑﺪﻳّﺖ ﺑﻨﻮ= 5197; ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﻣﻴﺮﺳﺪ.ﻳﻌﻨﻰ &= #65247;ﻔﻆ ﺍﻟﻠﻪﻣﻄﻠﻖ ﺑ&#= 65166;ﺯ ﻫﻤﺎﻥ ﺧﺪﺍﻭﻧ&#= 65194; ﻫﻮ ﻧﻴﺴﺖ ﻭ ﮐﻠ= ﻤﻪ ﺍﻟﻠﻪ ﺧﻠﺎﺻﻪ &= #65207;ﺪﻩ'ﺍﻟﻬﻰ ﮐﻪ ﻫﻨﻮﺯ ﻫﻮ ﻧ= ﻴﺴﺖ.ﻭﺍﻟﻠﻪ ﻋﺮﺑﻰ ﺷﺪﻩ ﻗﺮ&= #65267;ﺶ ﺯﺭﺩﺷﺘﻰ ﺍﻟﺄ&#= 65211;ﻞ ﺍﺯ ﻟﻔﻆ ﺃﻫﻮ ﻣ= ﻴﺒﺎﺷﺪ.ﮐﻪ ﺩﺭ ﺃﻫﻮﺭﻣﺰﺩ&#= 65165; ﺁﻣﺪﻩ ﺍﺳﺖ ﺑﺎ&= #65199; ﺍﻳﻥ هو ﻧﻴﺴﺖ.&#= 65247;ﺎﻫﻮت ﻭﻫﺎﻫﻮﺕ ﻋﻮﺍ&#= 65247;ﻢ ﻭﺟﻮﺩﻯ (ﺍﻟﻠﻪ = ﻭ ﻫﻮ) ﺑﺎﺯ ﺑﻤﻌﻨ= ﻰ ﻫﻮ ﻧﻴﺴﺖ.<o:p></o:p> ﺑﺎﺍﻳﻦ= ﺗﻮﺻﻴﻔﺎﺕ ﺍﺯ ﻫﻨﺮ'ﺧﺪﺍﻭ&= #65255;ﺪ ﺭﺍ ﻣﻴﺘﻮﺍﻥ ﺃ&= #65261;ﻟﻴﻦ ﻭ ﺑﺰﺭﮔﺘﺮﻳﻦ &= #65259;ﻨﺮﻣﻨﺪ ﺩﺍﻧﺴﺖ.ﮐﻪ ﺩﺭ = ﺧﻠﻖ ﻭ ﺁﻓﺮﻳﻨﺶ ﺍﺭ&= #65261;ﺍﺡ ﻓﺮﺩﻯ'ﺩﺭ ﺻﻮﺭ&= #65175;ﻬﺎﻯ ﻧﻮﻋﻰ'ﺁﻧﻬﺎ ﺭ&= #65165; ﺗﺠﺴّﻢ ﻭ ﺗﺠﺴ&#= 1617;ﺪ ﻣﻴﺪﻫﺪ.ﮐﻪ ﻣﻴ&= #65176;ﻮﺍﻧﺪ ﺑﺎﺯ ﺑﻤﻘﺎﻡ ﻧ&= #65262;ﻋﻰ ﺑﺎﻟﺎﺗﺮﻯ ﺑﺮ&#= 65203;ﻨﺪ.ﻭ ﻣﺪﺍﻡ ﺍﺭﻭﺍﺡ &= #65255;ﺎﻣﺮﺋﻰ ﺩﺭ ﻫﺮ ﻧﻮﻉ'ﺩﺭ= ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﻣﺤﺴﻮس &#= 65261;ﻣﻮﺿﻮﻋﻰ ﺁﺑﮋﮐﺘﻴﻮﺩﺭ= 5169;ﻴﺎﻳﺪ.ﺗﺎﺯﻩ ﻫﻨﺮﻣﻨﺪﻯﺧﺪ= 5165;ﻭﻧﺪ'ﺑﺎ ﺗﻮﺟّﻪ ﺑﺨﻠﻖ &#= 65153;ﻏﺎﺯﻳﻦ ﺃﺯﻟﻰ ﺍﺳﺖ.ﻭ ﺳ= ﭙس ﺧﻠﻖ ﺩﺭ ﻫﺮ ﻧﻮ= ﻉ ﺑﺮﺗﺮ'ﺑﺨﺼﻮﺹ &= #65153;ﻓﺮﻳﻨﺶ ﻫﺮ ﻟﺤﻈﻪ ﺑﻠﺤ&= #65224;ﻪ'ﺍﺯ ﻭﺟﻮﺩ ﺗﻦ ﻣﻮﺟ&= #65262;ﺩ ﻭ ﺩﺭ ﺫﻫﻦ ﻭ ﺗﻔ= ;ﮑّﺮ ﻣﻮﺟﻮﺩ.ﻭ ﺩﺭﺭ&= #65261;ﺍﻥ ﻭ ﺭﻭﺡ ﻧﻮﻋﻰ ﻣ= ﻮﺟﻮﺩﺍﺕﮐﻪ ﺑﺮﺍﻯ ﺑﺎﻟﺎﺗ&#= 65198;ﺁﻣﺎﺩﻩ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺍ&= #65267;ﻦ ﺁﻓﺮﻳﻨﺸﻬﺎﻯ &#= 65193;ﺭﻭﻥ ﺁﻓﺮﻳﻨﺸﻬﺎ' ﻭ = ﺷﺒﺎﺕ ﻣﻘﺎﻣﻰ'ﻋﻠﻰ ﺭ&= #65231;ﻢ ﺗﻐﻴﻴﺮﺍﺕ ﻣﺪ&#= 65165;ﻭﻡ ﺩﺭ ﻣﺎﺩﻩ ﺗﻦ'ﻭ= ﻣﺎﻫﻴّﺖ ﺫﻫﻦ ﻭﺭﻭﺍﻥ'ﮐ&= #65258; ﻣﻨﺠﺮ ﺑﺘﮑﺎﻣ&#= 65246; ﻧﻮﻋﻰ'ﻭ ﮔﺎﻫﻰ = ﺩﺭ ﻗﻬﻘﺮﺍﻯ ﻧﻮﻋ&#= 65264;'ﮐﻪ ﺭﻭﺡ ﺳﺮﮐﺶ ﺍﻧ&= #65204;ﺎﻥ ﻏﺎﻓﻞ ﻏﻴﺮ ﺳﺎ&= #65247;ﻚ ﻣﻴﺸﻮﺩ.ﻟﺬﺍ ﻣ&= #65166; ﺩﺭ ﺳﺮﺍﺳﺮ ﻧﻮ&= #65225;' ﻳﺎ ﺻﻮﺭﺕ ﻭ ﺁﻓ= ﺮﻳﻨﺶ ﻫﻨﺮﻯ ﺻﻮﺭﺕ ﺭ&= #65261;ﺑﺮﻭ ﻫﺴﺘﻴﻢ.ﺻﻮﺭﺗ&#= 65264; ثاﺑﺖ ﺍﺯ ﻣﺎﺩ= 5257;'ﮐﻪ ﮐﺎﺭ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﻣﺎﺩﻯ ﺍﺳﺖ.ﮐﻪ = ﺍثر ﺁﻧﻬﺎ ﺗﻨﻬﺎ ﻳ&= #65242; ﺻﻮﺭﺕ ﭘﻴﺪﺍ ﮐ&= #65198;ﺩﻩ'ﻭثاﺑﺖ ﻣﻰ ﻧﻤﺎﻳﺪ.ﻭ ﺗ= ﻌﺎﻟﻰ ﺩﺭ ﺻﻮﺭﺗﻰ ﺑﻬ&= #65176;ﺮ ﻧﺪﺍﺭﺩ.ﻭﻟﻰ ﺻ&= #65262;ﺭﺕ ﺗﮑﺎﻣﻠﻰ ﻳﺎ ﮐ&= #65166;ﺭﻣﺎﺋﻰ ﺩﺭ ﻣﻘﺎﻡ ﺭﻭﺣ&= #65264; ﺍﻧﺴﺎﻥ'ﻟﺤﻈﻪ &= #65193;ﺭ ﺗﻐﻴﻴﺮ ﻣثبت A= 267;ﺎ ﻣﻨﻔﻰ ﺍﺳﺖ ﻭﻟ&= #65264; ﻫﻤﭽﻨﺎﻥ ﺻﻮﺭ&#= 65173; ﻣﺘﻐﻴﺮ'ثباﺕ A= 197;ﻭﺣﻰ ﺍﺻﻞ ﺧﻮﺩ ﺭﺍ ﺩ= ﺍﺭﺩ ﮔﻮﺋﻰ ﺳﺘﻮﻥ ﻓ&= #65262;ﺍﺭﻩ ﺁﺏ ﺍﺳﺖ'ﮐﻪ ﺗﻐ= ﻴﻴﺮ ﻣﺪﺍﻭﻡ ﺫﺭﺍﺕ &= #65153;ﺏ ﻫﺴﺖ'ﮐﻪ ﻫﺮ ﺫﺭ= ﻩ ﺑﻴﺶ ﺍﺯ ﻳﻚ ﺑﺎ= ﺭ ﭘﻴﺪﺍﻳﺶ ﻧﻤﻴ&#= 65208;ﻮﺩ.ﻭﻟﻰ ﺳﺘﻮﻥ ﻓﻮﺍﺭﻩ&#= 65197;ﺍ ﻧﻤﻮﺩﺍﺭ ﻣﻴﮑ&#= 65256;ﺪ.ﺍﻧﺘﺰﺍﻉ ﺫﻫﻨﻰ ﻣﺎ ﺑﺸﮑ&= #65246; ﺻﻮﺭﺕ ﺍﺯ ﻣﺎﺩ&= #65257; ﺍﺳﺖ.ﮐﻪ ﺑﺪﻧﺒ&= #65166;ﻝ ﺁﻥ ﻭﻧﺎﻣﺮﺋﻰ'&= #65165;ﻧﺘﺰﺍﻉ ﺫﻫﻨﻰ ﻭ ﻋﻤﻴﻖ = ﺗﺮ ﻣﻌﻨﻮﻯ ﻭﺟﻮﺩ &= #65193;ﺍﺭﺩ. ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﻴﺘﻮﺍﻧﺪ ﺍﻧ&#= 65176;ﺰﺍﻉ ﺑﺎﻟﺎﺗﺮﻯ ﺍﻟ&#= 65260;ﻰ ﻭﻣﻠﮑﻮﺗﻰ ﺑﻨ&#= 65252;ﺎﻳﻨﺪ' ﮐﻪ ﺑﺴﺘﻪ ﺑﺘﺪ&= #65169;ﻴﺮﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻭ ﻃﺒﻴﻌ&= #65174; ﻭ ﻗﻮﺍﻧﻴﻦ ﺁﻥ = ﮐﻪ ﺩﺭﺍﻳﻦ ﺳﺘﻮﻥ &= #65235;ﻮﺍﺭﻩ ﭘﻴﺪﺍ ﮐﻨﻨﺪ .<o:p></o= :p> ﻭ= ﻗﺎﻳﻊ ﻭﺣﻮﺍﺩث ﺗﺎﺭ= 5267;ﺨﻰ'ﺗﻨﻬﺎ ﺑﺸﮑﻞ ﺧﺎﻃﺮﺍ&#= 65173; ﺳﻴﻨﻪ ﺑﺴﻴﻨﻪ &= #65251;ﻨﺘﻘﻞ ﻣﻴﮕﺮﺩﺩ.ﮔﺮﭼ&#= 65258; ﺑﺮﺧﻰ ﻋﻠﻮﻡ ﺑ&= #65220;ﻮﺭ ﻣﺤﺴﻮس ﺁثاﺭ A= 239;ﺪﻳﻢ ﺭﺍ ﻣﻴﺪﻫﻨﺪ ﻭ&= #65247;ﻰ ﻫﻤﺎﻥ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ ﺍﻭﻟﻴﻪ ﻭ ﺣﻮﺍ&= #65193;ث ﻗﺪﻳﻢ ﻧﻴﺴﺘﻨ&#= 65194;.ﺍﻣﺎ ﮐﺎﺭ ﻫﻨﺮﻯ ﺑﺼ&= #65262;ﺭﺕ ﻭﺍﻗﻌﻪﺍﻯ ﺣﺎ&#= 65215;ﺮ ﻣﻴﺒﺎﺷﺪ' ﮐﻪ ﺑ= ﻨﻴﻪ ﻭﺍﺳﺎس ﺳﺎﺧﺘ= 5252;ﺎﻥ ﺧﻮﺩﺭﺍ ﺑﺎ ﺧﻮ&= #65193; ﺩﺍﺭﺩ.ﻭﺑﺂﻳﻨ&#= 65194;ﻩ ﻣﻨﺘﻘﻞ ﻣﻴﮕﺮ&#= 65193;ﺩ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫﻤﺎ&#= 65253; ﺁثاﺭ ﺗﺎﺭﻳﺨA= 264; ﻭ ﺑﺎﺳﺘﺎﻧﻰ ﻭ = ﻓﺴﻴﻞ ﺷﻨﺎﺳﻰ ﻭ ﻏﻴﺮ&= #65257; ﻧﻴﺎﺯ ﺑﻘﻮﺍﻧ&#= 65268;ﻦ ﻭ ﻣﺪﺍﺭﻙ ﺩﻳﮕ&= #65198; ﻣﻴﺒﺎﺷﻨﺪ ﮐﻪ &= #65191;ﻮﺩﺭﺍ ﺗﺎ ﺣﺪﻭﺩﻯ'ﺑﺮ&= #65165;ﻯ ﺩﻳﺪﻥ ﺍﮐﻨﻮﻥ &= #64400;ﻤﻚ ﻧﻤﺎﻳﻨﺪ ﻭﻟﻰ &= #64400;ﺎﺭ ﻫﻨﺮﻯ'ﺧﻮﺩ ﻫﻨ&= #65198; ﮔﻮﺍﻩ ﺧﻮﻳﺸﺘ&#= 65254; ﻫﺴﺖ.ﻭﻧﻴﺎﺯ ﺑ&= #65240;ﺮﺍﺋﻨﻰ ﺩﻳﮕﺮ ﻧﺪﺍﺭﺩ. = ﻭﮐﺎﻓﻰ ﻫﻢ ﺑﺪﺍﻧﻴﻢ ﮐ&= #65258; ﻣﮕﺮ ﻋﻤﻞ ﻫﻨﺮ&= #65263; ﺭﺍ ﻧﺘﻴﺠﻪ ﻳﻚ = ﺳﻠﺴﻠﻪ ﺗﮑﺎﻣﻞ ﺍﻣﻮﺭ &= #65193;ﻳﮕﺮﻯ ﺑﺪﺍﻧﻴﻢ. ﮐﻪ ﻭ= ﺍﻗﻌﺎ ﺍﻳﻦ ﺳﻠﺴﻠﻪ ﻋ&= #65262;ﺍﻣﻞ ﻭﻣﻘﺪﻣﺎﺕ ﻧﻴ&#= 65200; ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ.&= #64400;ﻪ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮﻯ<= /span> </spa= n>ﻟﺎﺯﻡ ﺍﺳﺖ.A= 261;ﻟﻴﺪﺭ ﮐﺎﺭ ﻫﻨﺮ ﺍﻟﻬ&= #65264;'ﺗﺮﻙ ﺍﻳﻦ ﻋﻮﺍﻣﻞ ﻣ&= #65200;ﺍﺣﻢ ﻭ ﻣﻌﺎﻳﺐ ﻣﺤﺴ&= #65262;س ﻣﻴﺸﻮﻧﺪ. ﻭﻟﻰ = ﺑﺎﺯ ﺧﻮﺩ ﻋﻤﻞ ﻫﻨﺮ = ﻣﺎﺩﻯ ﻧﻴﺰ ﻭﺍﻗﻌﻴّ= 5176;ﻰ ﺩﺍﺭﺩ' ﮐﻪ ﻫﻴﭽ= ﮕﺎﻩ ﻧﺒﺎﻳﺪ ﺗﺼﻮﺭ &= #65187;ﻘﻴﻘﺖ ﺁﻥ ﺑﻨﻤﺎﺋﻴﻢ. = ﮐﻪ ﺩﺭ ﺗﮑﺎﻣﻠﺎﺕ &= #65169;ﻴﺸﺘﺮ'ﺍﻳﻦ ﻫﻨﺮ ﻭﺍﻗﻌﻰ ﺣ&= #65240;ﻴﻘﻴﺘﺮ ﻧﺴﺒﻰ ﻫﺴﺖ'ﮐﻪ = ﻫﻨﻮﺯ ﺑﺎﺯ ﺣﻘﻴﻘﺖ ﻣ&= #65220;ﻠﻖ ﻧﻴﺴﺖ ﻭﻫﻤﻴﻦ &= #65219;ﻮﺭ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65203;ﺎﻟﮑﺎﻥ'ﮐﻪ ﺭﺳﻴﺪﻥ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺳﺖ.ﭼﻮﻥ ﻋﺮﺵ = ﺭﺣﻤﺎﻥ ﻧﻬﺎﻳﺖ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺎﺯ ﺣﻘﺎﻳﻖ ﺳ&= #65252;ﺒﻮﻟﻴﻚ ﻫﺴﺘﻨﺪ.ﻭﻭﻗﺎ&#= 65267;ﻌﻰ ﺣﻘﻴﻘﻰ ﺗﺮ ﺍﺯ = ﻭﻗﺎﻳﻊ. ﻭﻣﺮﺍﺗﺐ ﻗﺒﻠ&#= 65264;.ﮐﻪ ﺗﺎ ﺃﺑﺪ ﺑﻰ ﻧﻬ= ﺎﻳﺖ'ﻧﻤﻰ ﺗﻮﺍﻥ ﺑﺤﻘﻴﻘ&#= 65174; ﺑﻤﻌﻨﻰ ﻭﺍﻗﻌ&#= 65264; ﺩﺭﺃﻫﻮﺭﻣﺰﺩ= 5165; ﺭﺳﻴﺪ.ﮐﻪ ﻫﻴﭻ = ﻋﻴﺐ ﻭ ﻧﻘﺺ ﻭﻧﺎﺷﺎ&= #65267;ﺴﺘﮕﻰ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺭﺳﻴﺪﻩ ﺑﻨﻮﺭ &= #65165;ﻟﺄﻧﻮﺍﺭ ﺍﻟﻠﻪ ﻧﺨﻮﺍﻫ&#= 65194; ﺑﻮﺩ'ﭘﺶ ﻧﻴﺎﺯ = ﺑﺘﻮﻟﺪﺍﺕ ﺩﻳﮕﺮ ﺩﺭﺟﻬﺎ&#= 65253; ﻫﺎﻯ ﻣﺎﺩﻯ ﻧﺨ&= #65262;ﺍﻫﺪ ﺑﻮﺩ.ﭼﻪ ﺩﺭ ﮐﺮ= ﻩ ﺯﻣﻴﻦ ﻳﺎ ﮐﺮﺍ&= #65173; ﺩﻳﮕﺮ.<o:p></o:p> ﻋﻤﻞ ﻫﻨ= ;ﺮﻯ'ﻣﺎﺩﻯ ﻧﺘﻴﺠﻪ ﻳﻚ ﺳﻠ&= #65204;ﻠﻪ ﺍﺯ ﺗﺠﺎﺭﺏ ﻭﺗ&= #65252;ﺮﻳﻨﺎﺕ'ﻭ ﺑﻨﺤﻮﻯ ﺗﮑﺎﻣ&#= 65246; ﺍﻓﻘﻰ ﻭ ﺣﺮﻓﻪ&= #65165;ﻯ ﻭ ﺗﮑﻨﻴﮑﻰ ﺍﺳ&= #65174;.ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﺑﺎﻳ&#= 65194; ﺁﻧﻬﺎﺭﺍ ﺗﻠﺎ&#= 65207;ﻰ ﻣﺮﺍﺣﻠﻪ ﮐﺮﺩ&#= 65257; ﺑﺎﺷﺪ'ﻭﻟﻰ ﻧﺘ&= #65268;ﺠﻪ ﮐﺎﺭ'ﭘس ﺍﺯ= ; ﺍﻳﻦ ﻣﻘﺪﻣﺎﺕ'ﺩﺭ ﻳ&= #65242; ﻣﺤﺼﻮﻝ ﻫﻨﺪﻯ &= #1608;ﺍﻗﻌﻪﺍﻯ ثاﺑﺖ ﺍﺳﺖ.ﻭ ﺗ&#= 64401;ﺎﻣﻞ ﻫﻨﺮﻯ ﺩﺭ ﺃثر &#= 65259;ﻨﺮﻯ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.&= #65251;ﺎﻧﻨﺪ ﻋﮑس ﻃﻔﻮﻟﻴّA= 174; ﻳﻚ ﮐﻮﺩﻙ'ﮐﻪ ث&= #1575;ﺑﺖ ﺷﺪﻩ' ﻭﻟﻰ ﻃﻔﻞ= ﺑﺰﺭﮒ ﺷﺪﻩ ﺍﺳﺖ.ﮐﻪ ﮔ= ﺎﻫﻰ ﻋﮑس ﺧﻮﺩﺵ ﺭﺍ &= #65255;ﻤﻰ ﺷﻨﺎﺳﺪ. ﭘس ﺃث&#= 1585; ﻫﻨﺮﻯ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ ﻏﻴﺮ ﺍﻟﻬﻰ'ﺁث&#= 1575;ﺭﻯ ﻣﺮﺩﻩ ﺍﺭﺍﺋﻪ &= #65251;ﻴﺪﻫﻨﺪ. ﺁثاﺭﻯ که ﻧﻤʌ= 64; ﺗﻮﺍﻧﺴﺘﻪ ﺗﻐﻴﻴﺮ ﺗﮑﺎﻣ&#= 65246; ﺑﻴﺸﺘﺮ ﺑﻴﺎﺑ&#= 65256;ﺪ. ﮔﺮﭼﻪ ﻣﻤﮑﻦ ﺍ&= #65203;ﺖ'ﻧﺎﻇﺮ ﺃثر ﻫﻨﺮﻯ ﺩﺭ &#= 65195;ﻫﻦ ﺧﻮﺩ'ﻫﻤﺎﻥ ﺃث&#= 1585; ﻫﻨﺮﻯ ﺭﺍ'ﮐﺎﻣ&= #65246; ﺗﺮ ﻭ ﺗﻐﻴﻴﺮ ﻳ= ﺎﻓﺘﻪ'ﺩﺭ ﺫﻫﻦ ﺧﻮﺩ ﺗﺼﻮ&= #65197; ﻧﻤﺎﻳﺪ. ﻭﻟﻰ ﺩ= ﺭ ﺳﺎﻟﮑﺎﻥ ﺗﻐﻴ&#= 65268;ﺮ ﻭﮐﺴﺐ ﻫﺮ ﻣﺮﺣ&= #65248;ﻪ ﭘﻴﺸﺮﻓﺘﻪ ﺭﻭ&#= 65187;ﻰ'ﻭﺗﺼﻮﺭﻯ ﻭ ﻋﻘﻠﻰ'ﭼﻮﻥ ﺳ= ﻴّﺎﻟﻪﺍﻯ ﻫﺮﮔﺰﺗﻮﻗﻒ ﻧ&#= 65194;ﺍﺭﺩ.ﻭﻳﺎ ﺩﺭ ﺧﻠﺎﻓﮑﺎﺭ&#= 65263; ﺳﻠﻮﻙ ﺗﻐﻴﻴﺮ&#= 65165;ﺕ ﻣﻨﻔﻰ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﮐﺴﻰ ﺩﺳﺖ ﺑﺪﻫ&= #65194;.ﻭﻟﻰ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮ ﻣ= ﺎﺩﻯ'ﻫﺮﭼﻪ ﻫﻨﺮﻣﻨﺪ ﺣﺮﮐ&#= 65174; ﺗﮑﺎﻣﻠﻰ'ﺑﺎﺗ&#= 65232;ﻴﻴﺮ ﺩﺭ ﺫﻫﻦ'ﺗﺼﻮﺭ = ﻭﺭﻭﺍﻥ ﺧﻮﺩ ﺩﺍﺭﺩ ﭼﻮ&= #65253; ﻫﻨﺮ ﺻﻮﺭﺕ ﮔﻴ&= #65198;ﺩ'ﺁﻧﮕﺎﻩ ﮔﻮﺋﻰ ﻫﻨﺮﻣﻨ&#= 65194; ﺩﺭ ﻫﻤﺎﻥ ﻣﺮﺣ&= #65248;ﻪ ﺗﻐﻴﻴﺮ ﻭﺗﮑﺎ&#= 65251;ﻞ ﺍﻓﻘﻰ ﭼﻪ ﺭﺳﺪ = ﺑﺼﻮﺭﺕ ﻣﺘﻮﻗﻒ ﺷﺪﻩ ﺍ&= #65203;ﺖ.ﻭ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﺑ&= #65268;ﻨﻨﺪﻩ ﺍﻳﻦ ﻫﻨﺮ ﺗﮑﺎ&= #65251;ﻞ ﻧﮑﺮﺩﻥ ﻭ ﺍﻧﺘ&= #65200;ﺍﻉ </spa= n>ﺑﻬﺘﺮﻯ ﺧﻮʋ= 65;ﻫﺪ ﺑﻮﺩ.ﻭﻟﻰ ﺩﺭ ﺻ= ﻮﺭﺗﻬﺎﻯ ﺷﻬﻮﺩﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ ﻭﺗﺼﻮﺭﺍﺕ ﺍﻟ&#= 65260;ﺎﻣﻰ'ﻭ ﺍﮔﺮ ﻣﺎﺭﺍ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﺁﻧﺎﻥ'&#= 65175;ﻨﻬﺎ ﺑﺮﺍﻯ ﺧﻮﺩ ﺳﺎ&= #65247;ﻚ ﻧﺎﻇﺮ ﺑﺮ ﺗﮑﺎ&= #65251;ﻞ ﺍﻟﻬﻰ ﺭﻭﺡ ﺧﻮ&= #65193; ﺑﻮﺩ.ﻭ ﺷﻬﻮﺩﻫ&= #65166; ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ' = ﻫﻤﺎﻥ ﺭﻭﺡ ﺁﻧﻬﺎ ﺍﺳ&= #65174;.ﺍﻳﻦ ﻫﻨﺮﻣﻨﺪ ﺍﻟﻬ&#= 65264; ﻧﺎﻇﺮ ﺗﮑﺎﻣﻞ &= #65191;ﻮﺩ ﻭﻣﺸﻮّﻕ ﺗﮑﺎ= 5251;ﻞ ﺑﻤﺮﺍﺣﻞ ﺑﺮﺗ&#= 65198; ﺑﻌﺪﻯ ﺍﺳﺖ.ﮐﻪ = ﻓﻌﻠﺎ ﻋﺮﺵ ﺭﺣﻤﺎ= ;ﻥ ﺍﺟﺮﺍ ﻧﺘﻴﺠﻪ &= #65251;ﻘﺎﻡ ﺷﻬﻮﺩﻯ ﺍﺳﺖ.ﻭ&= #65247;ﻰ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﺑﺎﺯ ﺑﻰ ﻧﻬﺎﻳ&= #65174; ﺷﻬﻮﺩﻫﺎﻯ ﻋﻘ&#= 65248;ﻰ ﻭ ﺍﻟﻬﺎﻡ ﻟﺪﻧ&= #1617;ﻰ ﺩﺍﺭﺩ.ﮐﻪ ﺍﮔﺮ = ﺷﻬﻮﺩ ﺟﺪﻳﺪﻯ ﻧﻤﻴﺪ&#= 65259;ﻨﺪ ﻭﻟﻰ ﺍﺳﺘﻌﺪﺍ&#= 65193; ﮐﺴﺐ ﮐﺮﺍﻣﺎﺕ &= #65169;ﺎﻟﻔﻌﻞ ﺑﻴﺸﺘﺮﻯ ﻣﻴﺪ&#= 65259;ﺪ.ﮐﻪ ﺩﺭ ﺭﺟﻌﺖ ﻓﻮﻕ = ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #1604; ﺒﻌﺪ' ﺩﺭ ﻓﺼﻞ ﻧ= ;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﺎﺗﺮﻯ ﺑﺎﺷﺪ.ﮐﻪ ﺑﺎ ﮐ= ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﻴﺸﺘﺮ' ﻭﺍﻣﮑ&= #65166;ﻧﺎﺕ ﻭﺗﻮﺍﻧﻬﺎﻯ ﺣ&#= 65268;ﺎﺗﻰ ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﻧ&= #65262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ' ﺑﺘ= ﻮﺍﻧﺪ ﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬ&= #65194;ﻯ ﻣﻮﻋﻮﺩ ۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ= ;ﮐﻪ ﮐﺸﻒﻧﻮﺭ ﺭﺣﻤ&#= 65166;ﻥﺮﺍ ﻣﻴﮑﻨﺪ' ﭘﻴﺮﻭ&= #65165;ﻥ ﺳﺎﻟﻚ ﺍﻭ'ﻣﻴﺘ&= #65262;ﺍﻧﻨﺪ ﺑﻬﺘﺮ ﻭﺯﻭﺩﺗ&#= 65198; ﻭ ﺷﺎﻳﺴﺘﻪ ﺑﺸ&= #65260;ﻮﺩ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﺑ&= #65198;ﺳﻨﺪ.ﻭﺗﮑﺮﺍ= 5197; ﺗﻮﻟﺪﺍﺕ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﻧﻴﺰ&= #65255;ﺪﺍﺷﺘﻪ ﺑﺎﺷﻨﺪ.ﮔﻮﺋﻰ &= #65251;ﺤﺼﻞ <= span lang=3DAR-SA>ﺩﺑﻴﺮﺳﺘﺎ᥽= 3;' ﮐﻪ ﺍﻣﺘﺤﺎﻧﺎﺕﻭ= 5153;ﺯﻣﺎﻳﺶ ﺩﺭﺳﻬﺎ ﻣﻴﺪﻫ&#= 65194;. ﻭﺍﻣﺘﺤﺎﻥﻤﻴ= 5194;ﻫﺪ' ﮐﻪ ﭼﻮﻥ ﺑﺪﺍﻧ&= #65208;ﮕﺎﻩ ﻭﺍﺭﺩ ﺷﺪ'ﺯﻭﺩ&= #65175;ﺮ ﺑﭙﺎﻳﺎﻥ ﺗﺤﺼ&#= 65268;ﻞ ﻣﻴﺮﺳﺪ.ﮐﻪ ﻣﻘ&= #65194;ﺍﺭﻯ ﺍﺯ ﺩﺭﺳﻬﺎ ﺭﺍ = ﻗﺒﻠﺎ ﮔﺬﺭﺍﻧﻴﺪﻩ ﺍ&#= 65203;ﺖ.ﺩﺭ ﻣﻮﺭﺩ ﻫﺪﺍﻳﺖ &= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺯ ﺳﺎﻟ&= #64401;ﺎﻥ ﺧﻮﺩ' ﮔﻮﺋﻰ ﺯﻣ= ﺎﻧﻰ ﮐﻮﺗﺎﻩ'ﺍﻳﻦ ﮐ&= #65166;ﻣﻞ ﺗﺮﻙ ﺍﺟﺮﺍﻯ ﺗ&= #64401;ﺎﻣﻞ ﺷﻬﻮﺩ ﻋﻘﻠﻰ ﺧ&= #65262;ﺩﺭﺍ ﻧﻤﻮﺩﻩ'ﮐﻪ ﺳﺎ&= #65247;ﻚ ﺭﺍ ﮐﻤﻚ ﮐﺮﺩﻩ = ﺑﺎﺷﺪ.ﺗﻮﻓﻴﻖ ﺳﺎﻟﻚ ﺍﺯ ﻧﻈﺮ = ﺍﻟﻬﻰ ﺗﻮﻓﻴﻖ ﺧﻮﺩ ﭘ&= #65268;ﺮ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭ ﭼ= ﻮﻥ ﺍﺯ ﺳﺎﻟﻚ ﺟﺪﺍ = ﺷﺪ'ﺑﺎﺯ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻭ = ﻣﺴﺄﻟﻪ ﺗﺄﻣّﻠﺎﺕ ﻭ ﺷ&#= 65260;ﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ ﺧﻮﺩﺭﺍ &= #65251;ﻴﮕﻴﺮﻧﺪ.ﮐﻪ ﻭﺍﺭﺩﺍﺕ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ.&= #65261;ﮔﻮﺋﻰ ﺑﺎﺯ ﺗﻨﻬﺎ ﭘﻴ&= #65206;ﻣﻴﺮﻭﻧﺪ'ﻭﻟ= 5264; ﻧﺎﻇﺮﺍﻥ ﻭ ﺷﻨ&= #65262;ﻧﺪﮔﺎﻥ ﺁﺷﺎﺭ ﻫﻨﺮﻯ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ'ﺩﺭ</s= pan> &#= 65187;ﮑﻤﺘﻬﺎ ﻭ ﺍﻓﮑﺎﺭ ﺟﺪﻳ&= #65194;'ﻋﻮﺍﻡ ﮐﺎﻣﻠﺎ ﻟﻨﮓ ﻣ&= #65268;ﻤﺎﻧﻨﺪ ﮔﺮﭼﻪ ﺗﻌﺠّﺐ &#= 65165;ﺯ ﺁﻥ ﺩﺍﺭﻧﺪ.ﻭ ﺃ= ﻧﺪﮐی اﺯ ﺳﺎﻟﮑﺎﻥ ﻣ&#= 65188;ﻘﻖ ﻧﺘﺎﻳﺠﻰ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺍﻳﻦ ﺁثار = 5251;ﻴﮕﻴﺮﻧﺪ.ﮐﻪ ﻧﺘﻴﺠﻪ ﺗﻮﺍﻥ &= #65153;ﻟﻮﺩﮔﻰ ﻋﻘﻴﺪﻩ ﻫﺎﻯ ﺭ&= #65261;ﺍﻥ'ﻭ ﻋﻘﻴﺪﻩ ﻫﺎﻯ ﻋ&= #65240;ﻠﻰ ﻧﺴﺒﺘﺎ ﺣﻘﻴﺮ &= #65153;ﻧﻬﺎ ﺍﺳﺖ.ﻣﮕﺮ ﺑﺎ ﺗ= ﺰﮐﻴﻪ ﻧﻔس 'ﺑﺎﻫﻤﺎﻥ &= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ'ﺳﻌﻰ &= #65251;ﻴﮑﻨﻨﺪ </spa= n>ﺑﺎ ﭘﻴﺮ ﺍﻟA= 260;ﻰ ﺧﻮﻳﺶ ﺭﻫﺮﻭﻯ &= #64400;ﻨﻨﺪ'ﻭ ﻣﺪﺍﻡ ﺍﺯ ﺍﺣﻮ&= #65165;ﻝ ﺟﺪﻳﺪ ﻭﺣﮑﻤﺘ&#= 65260;ﺎﻯ ﺗﺎﺯﻩ ﺍﻭ ﺑﺎ ﺧ= ﺒﺮ ﺷﻮﺩ. ﻭ ﺻﺎﺩﻗﺎ= ﻧﻪ ﻭ ﻋﺎﺷﻘﺎﻧﻪ ﻋ&= #65252;ﻞ ﮐﻨﻨﺪ.ﮐﻪ ﭘﻴﺮ = ﺑﺨﻮﺍﻫﺪ ﻫﻤﻪ ﺍﺣﻮﺍﻝ ﺧ&= #65262;ﺩﺭﺍ ﺑﻴﺎﻥﻨﻤﺎﻳﺪ.&#= 65261;ﺍﻟّﺎ ﻫﺮ ﻟﺤﻈﻪ ﻧﻔس &= #65165;ﻣّﺎﺭﻩ ﺍﻧﺴﺎﻥ ﺍﻧﺤﺮ&#= 65165;ﻓﻰ ﺩﺭ ﻓﻬﻢ ﺣﻘﺎﻳ&= #65238; ﺍﻟﻬﻰ ﭘﻴﺪﺍ ﻣ&= #65268;ﮑﻨﺪ.<o:p></o:p> = 5165;ﻳﻦ ﺑﺤث ﺗﻮﻗﻒ ﺣﺎ&#= 65245; ﻫﻨﺮﻣﻨﺪ'ﺩﺭ ﻳ&= #65242; </spa= n>ﺃثر ﻫﻨﺮﻯ ᥴ= 9;ﺪﻭﻥ ﻧﻘﺪ' ﺑﺎﺯ ﺑﻤﻌ= ﻨﻰ ﺁﻥ ﻧﻴﺴﺖ'ﮐﻪ ﮐ= ﺎﺭ ﻫﻨﺮﻯ ﻳﺎ ﺃثر &#= 65235;ﮑﺮﻯ ﻭ ﻫﻮﺵ ﺩﻳﮕﺮﺍ&= #65253; ﺭﺍ ﮐﻤﻚ ﺑﮑﻨﺪ.= ﻭ ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣ&#= 65246; ﻫﻨﺮﻯ ﺑﺂﻧﻬﺎ &= #65255;ﻤﻴﺪﻫﺪ.ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﺳﺎﻟ&= #64401;ﺎﻥ ﺍﻳﻦ ﺭﻫﺮﻭﻯ ﻭ = ﭘﻴﺮﻭﻯ ﻭ ﭘﻴﮕﻴﺮﻯ ﺳﺎ&= #65267;ﻪ ﺑﺴﺎﻳﻪ ﭘﻴﺮ ﮐ&= #65166;ﻣﻞ'ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﺳ&= #65166;ﻟﻚ ﺭﺍ ﺗﻀﻤﻴﻦ ﻣﻴ&= #64401;ﻨﺪ.ﻭ ﻳﺎ ﺍﻳﻨﮑﻪ ﻫﻨ&= #65198;ﻣﻨﺪ ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠ&= #65258; ﺗﻮﻗﻒ ﺗﮑ= ;ﺎﻣﻞ ﻫﻨﺮﻯ ﺧﻮﺩ'ﺑﻤ&= #65228;ﻨﻰ ﺁﻥ ﻧﻴﺴﺖ'ﺑﻠﮑ&= #65258; ﻧﻮﺷﺘﻪ ﻫﺎﻯ ﺑ&= #65228;ﺪﻯ'ﺍﮔﺮ ﺗﻮﺻﻴﻒ ﻫﺎﻯ ﺩ&= #65267;ﮕﺮﻯ ﻧﻴﺰ ﺩﺍﺭﺩ' ﮐﻪ= ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺭﻧﮓ ﻓ= ﺮﺩﻯ ﻭ ﻣﺤﻠّﻰ ﻫﻨﺮ&#= 65251;ﻨﺪ ﺑﺎﺷﺪ.ﮐﺎﺭ ﻫﻨ&= #65198;ﻯ ﺧﻮﺩ ﻳﺎﻓﺘﻦ ﻣ&= #65204;ﺘﻘﻞ ﻭﻭﺍﺣﺪ ﻣﻮﺟﻮ&#= 65193; ﻣﻴﺒﺎﺷﺪ. ﻟﺬﺍ = ﺁﻧﺮﺍ ﻫﻤﺎﻥ ﺟﻮﻫﺮ ﻓ&= #65228;ّﺎﻟﻴّﺖ ﻫﻨﺮﻯﻮﻓﮑﺮ ﻫ&#= 65256;ﺮﻣﻨﺪ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ.&#= 64400;ﻪ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺍﻳ= ﻦ ﺁثاﺭ ﻧﻴﺰ ﺗﮑ= 5166;ﻣﻞ ﻭﺣﺪﺕ ﻭﺟﻮﺩﻯ &= #65197;ﺍ' ﺑﻬﻨﺮﻣﻨﺪ ﺑﺮ&#= 65165;ﻯ ﺗﮑﺎﻣﻞ ﺑﻴﺸﺘ&#= 65198; ﻧﻤﻴﺪﻫﺪ. ﮐﻪ ﺩ= ﺭ ﺳﺎﻟﮑﺎﻥ ﻣﻄﺮ&#= 65185; ﻫﺴﺖ. ﻟﺬﺍ ﺩﺭ ﺳ= ;ﺎﻟﻚ ﻫﻨﺮ ﺩﺭ ﺍﻭ ﻫﺮ= ﻟﺤﻈﻪ ﺯﻧﺪﻩ ﺗﺮ ﻣﻴﺸ&= #65262;ﺩ.ﻭ ﺩﺭ ﻫﻨﺮﻣﻨﺪ ﻣ&= #65166;ﺩﻯ'ﺟﺰ ﺿﻌﻒ ﺗﺪﺭﻳﺠﻰ &= #65261; ﻣﺮﺩﻥ ﻫﻨﺮ ﻧﺨ&= #65262;ﺍﻫﺪ ﺑﻮﺩ.ﭘس ﻫﻨﺮ ﻭ&= #65203;ﻴﻠﻪ ﺍﺳﺖ ﻭﻧﻪ ﻫﺪﻑ'= ﺑﻘﺼﺪ ﺭﺳﻴﺪﻥ ﺑﺤﻘﻴ&#= 65240;ﺘﻰ'ﮐﻪ ﺳﺎﻟﻚ ﺩﺭﺳﻠﻮ&#= 65241; ﺍﻟﻬﻰ ﺩﺍﺭﺩ.ﭼ&= #65262;ﻥ ﻣﻘﺎﻡ ﻭﺳﻴﻠﻪ</= span> </spa= n>ﺗﻮﺳّﻞ ﺧﻮ᥷= 3;ﺭﺍ ﺭﻫﺎ ﻧمی کند'ʌ= 61; ﺑﻮﺳﻴﻠﻪ ﺑﺮﺗﺮﻯ ﻣﻠﺤﻖ &= #65251;ﻴﮕﺮﺩﺩ.ﮐﻪ ﻫﺪﻑ ﺍﻭ ﻳﺎ ﺩﺭ= ﻣﻄﻠﻖ ﮐﻤﺎﻟﺎﺕ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ'ﻭ ﻳﺎ ﺣﺪ ﺃ= ;ﮐثر ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ'= ﺭﺳﻴﺪﻥ ﺑﺸﻬﻮﺩ ﻋﺮﺵ ﺭ&= #65187;ﻤﺎﻥ'ﻭ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﺭﺳﻴﺪﻥ ﺑﺤﺪّ &#= 65155;ﮐثر ﮐﻤّﻰ ﻭ ﮐﻴﻔﻰ &= #65165;ﺯ ثوﺍﺑﻬﺎﻯ ﺁﺧA= 198;ﺕﻳﺎ ﺫﺧﻴﺮﻩ ﻫﺎﻯ ﺗ&= #64401;ﺎﻣﻞ ﺷﻬﻮﺩ ﻋﻘﻠﻰ' ﻣ= ﻔﻴﺪ ﺑﺮﺍﻯ ﮐﺴﺐ ﻓﺼ&= #65246; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; </spa= n>ﺑﺎﻟﺎﺗﺮ'ﺩʋ= 97; ﺭﺟﻌﺖ ﺑﺠﻬﺎﻥ ﭘﺶ ﺍﺯ = ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝﻣﻴ&#= 65170;ﺎﺷﺪ. ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺩﺭ= ﺯﻣﺎﻥﺒﺎﺯ ﻃﻮﻟﺎنی ﺘﺮ ﺩ= 5197; ﺑﻬﺸﺖ ﺍﻧﺘﻈﺎ&#= 65197;'ﭼﻮﻥ ﺫﺧﻴﺮﻩ ﻭ ﻓﺼﻮ&= #65245; ﺍﻭﻟﻴﻪ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺑﻬﺘﺮﻯ &= #65197;ﺍ'ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ ﺩﺭ = ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭ ﺑﺎﺯﮔ&= #65208;ﺖ ﺑﺨﻠﻖ ﺧﻮﺩﺗﺎ&#= 65199;ﻧﺪﻩ ﻫﺴﺖ'ﮐﺴﺐﮐﺮﺩ&#= 65257; ﺑﺎﺷﺪ.ﻟﺬﺍ ﺁث&#= 1575;ﺭ ﻫﻨﺮﻯ ﻣﺎﺩﻯ'ﻋ&= #65252;ﻠﺎ ﺁثاﺭﻯ ﻣﺮﺩﻩA= 165;ﻧﺪ. ﺳﺮﮔﺮﻣﻰ ﻧﺎﻇ&#= 65198;ﺍﻥ ﻫﺴﺖ'ﻭﻟﻰ ﺍﺗﻠ&= #65166;ﻑ ﻋﻤﺮ ﻫﻨﺮﻣﻨﺪ.&= #64400;ﻪ ﻋﻤﺮ ﺧﻮﺩﺭﺍ ﺑ&= #65184;ﺎﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ'&= #65251;ﺼﺮﻑ ﺩﻭﺭ ﺧﻮﺩ ﮔﺸﺘ&= #65254;'ﭼﻮﻥ ﺧﺮ ﻣﺪﺍﺭ ﻭﭼﺸ&= #65250; ﺑﺴﺘﻪ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ.ﮐﻪ ﺧﻴﺎﻝ ﻣﻴﮑﻨﺪ &= #65251;ﺴﺘﻘﻴﻢ ﺭﺍﻩ ﻣﻴﺮﻭﺩ.ﻭ = ﺍﻳﻦ ﻫﺪﻓﻬﺎﻯ ﻣﺎﺩ&#= 65263;'ﺣﺘﻰ ﻋﺎﻟﻢ ﻭ ﻣﺨﺘﺮ&= #65225; ﻭ ﻓیلسوﻑ ﻭ ﺭA= 261;ﺷن ﻔﮑﺮ ﺍﺯ ﻧﻈﺮ ﺧ= ﻮﺩﺷﺎﻥ ﺑﺎ ﭼﺸﻢ ﺑﺎﺯ ﺩ= ﺭ ﻋﻤﺎ ﻫﺴﺘﻨﺪ. ﮐ= ﻪ ﺷﺎﻳﺪ ﺧﺮ ﻣﺪﺍ&= #65197; ﻣﺘﻮﺟّﻪ ﻣﻴﺸ= 5262;ﺩ'ﮐﻪ ﻣﺴﺘﻘﻴﻢ ﺭﺍﻩ &= #65255;ﻤﻴﺮﻭﺩ.ﻭ ﻣﺪﺍﻡ ﺑﺎﻳﺪ ﮐ&= #65182; ﺭﻭﻯ ﮐﻨﺪ.ﻭﻟﻰ = ﺍﻧﺴﺎن های ﭼﺸﻢ ﺑﺎﺯ = 5193;ﺭ ﻋﻤﺎ ﻭﻣﺎﺩﻩ ﮔ&= #65198;ﺍﺋﻰ' ﻣﺘﻮﺟّﻪ ﺍﻧﺤ= 5198;ﺍﻓﺎﺕﺧﻮﺩ ﻧﻤﻴﺸﻮﻧﺪ.ﮐﻪ&#= 65191;ﻴﺎل ﻤﻴﮑﻨﻨﺪ ﺣﻘﻴ&#= 65240;ﺖ ﺩﺍﺭﻧﺪ.ﮐﻪﺣﺘ&#= 65264; ﺃﮐثرﺍ ﻭﺍﻗﻌA= 170;ﻴﻨﻰ ﺭﺍ ﻧﻴﺰ ﻧﺪﺍﺭ&= #65255;ﺪ. ﺣﻘﻴﻘﺖ ﻫﻤﻴﺸ&#= 65258; ﺃﺻﻞ ﺍﺳﺖ' ﻭ ﻧﻪ= ; ﻭﻗﺎﻳﻊ. ﮔﺮﭼﻪ ﺭﺳﺎﻧﻨ&#= 65194;ﻩ ﻣﺤﻘﻖ ﺑﺤﻘﺎﻳ&#= 65238; ﻫﺴﺘﻨﺪ. ﺑﺸﺮﻁ = ﺗﺮﻙ ﻭﻗﺎﻳﻊ ﺩﺭ ﻫﺮ = ﻣﺮﺣﻠﻪ ﺯﻧﺪﮔﻰ ﺳﻠﻮﮐ&#= 65264;.<o:p></o:p> ﺷ= ﺎﻳﺪ ﺁﻥ ﻣﺘﻔﮑّﺮﺍ= 5253; ﻣﺎﺩﻯ'ﭼﻮﻥ ﻣﺎ&= #65175;ﺮﻳﺎﻟﻴﺴﺘﻬA= 166;ﻯ ﮐﻤﻮﻧﻴﺴﺖ ﻭ ﺳ&= #65262;ﺳﻴﺎﻟﻴﺴﺖ'ﻭ= 5169;ﻨﺎﻡ ﺍﻧﺴﺎﻧﻴّﺖ ﻭ &#= 65165;ﺻﻠﺎﺡ ﺟﺎﻣﻌﻪ'ﻭﻳﺎ ﺩ&= #65255;ﺒﺎﻝ ﻧﻔﻊ ﮐﻪﺻﻨﻔﻰ &= #65165;ﺯ ﻣﺮﺩﻡ ﭼﻮﻥ ﮐﺎ&= #65197;ﮔﺮﺍﻥ ﻭﻳﺎ ﮐﺸﺎﻭﺭﺯ&#= 65165;ﻥ ﻭ ﻏﻴﺮﻩ'ﻋﻤﺮ ﺧ= ﻮﺩﺭﺍ ﻣﺼﺮﻑ ﻣﻴﮑﻨﻨ&#= 65194;'ﭼﻪﺳﺘﻤﻬﺎ ﺑﺨﻮﺩ ﻭ ﺩﻳﮕﺮ&= #65165;ﻥ ﻣﻴﮑﻨﺪ . ﺯﻳﺮﺍ= ﺑﺸﮑﻠﻰ ﺍﺳﺘﻌﺪﺍﺩ &#= 65227;ﻘﻠﻰ ﻭ ﺣﺮﻓﻪﺍﻯ ﻭ ﺍ= ﻳﺪﺋﻮﻟﻮﮊﻳﮑ= 5264; ﺩﺍﺭﻧﺪ'ﭼﻪ ﮐﻤ&= #65262;ﻧﻴﺴﺖ ﻣﻴﺒﺎﺷﺪ ﻭﻳﺎ &= #65153;ﺧﻮﻧﺪ ﻣﺬﺍﻫﺐﻗﺸﺮﻯ &#= 65169;ﻬﺮ ﺩﻳنی ﻮﻣﺬﻫﺒA= 264; ﮐﻪﺳﻠﻮﻙ ﻧﺪﺍ&#= 65197;ﻧﺪ ﻭ ﺩﻭﭼﺎﺭ(ﺑﺪﺩ&= #65267;ﻨﻰ) ﻫﺴﺘﻨﺪ. ﻭﻟﻰ ﻣ= ﻨﮑﺮﺍﻥ ﺧﺪﺍ' ﺩﺭﺟﻪﺍﻯ = ﺑﻬﺘﺮ'ﮐﻪ ﮐﺎﻓﺮ ﻭﺟﺎﻫل هستند'ﻭ(ﺑﻪﺩ᥾= 7;ﻨﻰ) ﺑﺎﺷﺪ.ﻭﺗﻘﺪّ= 587; ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﻧ&= #65194;ﺍﺭﻧﺪ.ﻣﺎﺩﻳ= 5262;ﻥ ﻫﻨﺮ ﺭﺍ ﻭﺳﻴﻠ&= #65258; ﺯﻧﺪﮔﻰ ﺑﻬﺘﺮ&#= 65193;ﻧﻴﻮﻯ ﻣﻴﺪﺍﻧﻨﺪ'ﻭﻫ&#= 65256;ﺮ ﺭﺍ ﺩﺭ ﺧﺪﻣﺖ ﺩ= ﺍﺭﻧﺪ. ﻭﻧﻪ ﻫﻨﺮﻣﻨﺪ &= #65251;ﺎﺩﻯ'ﮐﻪ ﺧﻮﺩ ﺩﺭ ﺧﺪﻣﺖ = ﻫﻨﺮ ﺑﺎﺷﺪ. ﮐﻪ ﺍﺻﻄ= ﻠﺎﺣﺎ ﻫﺪﻓﻬﺎﻯ ﻫﻨﺮ &= #64404;ﻔﺘﻪ ﻣﻴﺸﻮﺩ.ﺩﺭ ﺣﺎ&= #65247;ﻴﮑﻪ ﺗﻨﻬﺎ ﺳﺎﻟﮑﺎ&#= 65253;'ﺗﮑﺎﻣﻞ ﺭﺍ ﺗﻨﻬﺎ ﺑﺮﺍ&= #65263; ﺷﻬﻮﺩﻫﺎﻯ ﺒﻴ&#= 65208;ﺘﺮﻯ می ﺨﻮﺍﻫﻨﺪ.ﻭ &#= 65165;ﮔﺮ ﺑﺎﺯﮔﺸﺘﻰ ﻭ ﻧ&= #65176;ﻴﺠﻪﺍﻯ ﺑﺎﺷﺪ' ﺳﺮﺍﺳﺮ = ﺍﺯ ﺟﻨس ﻧﻮﻉ ﻓﻮق &#= 65170;ﺸﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;.ﻳﺎ </spa= n>ﻫﻤﺎﻥ ﺷﻬﻮʋ= 93;ﻫﺎﻯ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ'ﻭ ﻳﺎ ﻋﻘﻠﻬﺎﻯ ﻫ&= #65252;ﺮﺍﻩ ﻫﺮ ﺗﺠﻠّﻰ ﺍﻟ&#= 65260;ﻰ'ﻭﻳﺎ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺿ&= #65252;ﻦ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ.ﻭﻟﻰ ﻫﻴﭻ ﺳﻮﺩ ﻭ ﻧﻘ= ﺺ ﺩﻧﻴﻮﻯ ﻭ ﺑﺸﺮ&= #65263; ﻧﺪﺍﺭﻧﺪ. ﻣﮕﺮ = ﺁﺭﺍﻣﺶ ﺧﻴﺎﻝ ﻭ ﺭﻭﺍﻥ = ﭘس ﺍﺯ ﺳﻠﺎﻣﺘﻰ'ﮐ&= #65258; ﺍﻳﻦ ﻧﻴﺰﺭﺑﻄ&#= 65264; ﺑﺪﻧﻴﺎ ﻧﺪﺍﺭ&#= 65193;.ﻫﺮﮐس ﻣﻴﺨﻮﺍﻫﺪ'ﺑﺪ&#= 65255;ﺒﺎﻝ ﺍﻳﻦ ﺁﺭﺍﻣﺶ ﺧ&= #65268;ﺎﻝ ﻭ ﻭﺗﺤﻘﻴﻖ ﻧﺴ&= #65170;ﻰ ﺧﻮﺩ ﺑﺮﺳﺪ ﭘﻴ&= #65206; </spa= n>ﻣﻴﺮﻭﻧﺪ. <o:p></o:p><= /span> ﭘس ﺗﻌﺮ= ﻳﻒ ﻫﻨﺮ ﺑﻤﻮﺟﺐ ﮐ&= #65166;ﺭ ﻫﻨﺮﻯ ﭼﻨﻴﻦ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ'ﮐﻪ ﻫﻨﺮ ﺩ= ﺭ ﺟﻮﻫﺮ ﻭﺫﺍﺕ ﺁ&= #65253; ﻓﻌﺎﻟﻴّﺖ ﺗﺄ= 5203;ﻴس ﻭﺳﺎﺯﻧﺪﮔﻰ ﺍ&#= 65203;ﺖ.ﻭ ﺍﻳﻦ ﺳﺎﺯﻧﺪﮔ&#= 65264; ﻣﺪﺍﻭﻡ ﺩﺭ ﻫﻨ&= #65198; ﻣﺎﺩﻯ ﻧﻴﺴﺖ.ﺑ&= #65248;ﮑﻪ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65187;ﻰ ﻭ ﻋﻘﻠﻰ ﻭ ﺍﺧﻠ= ﺎﻗﻰ ﻭ ﺍﺣﻮﺍﻝ ﺳﺎﻟ&= #64401;ﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻣ&= #65194;ﺍﻡ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺑﻴﺸﺘﺮ ﻭ ﺍﺣﻮ&= #65165;ﻝ ﺑﻬﺘﺮ ﻭ ﺑﺮﺗﺮ&= #65263; ﻣﻴﻴﺎﺑﻨﺪ.ﮐﻪ &= #65169;ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ ﻓﺎﺻ&#= 65248;ﻪ ﻫﺮﻫﺮﺑﻬﺸﺘی = 5170;ﺎ ﺩﻳﮕﺮﻯ گوﺋﻰ = 4344;ﺎﻧﺼﺪ ﺳﺎﻝ ﺭﻫﺮﻭﻯ.ﮐ&= #65258;ﺳﻠﻮﻙ ﮐﺎﺭ ﺟﺪﻯ ﻣﻴﺒ&= #65166;ﺷﺪ. ﺯﻳﺮﺍ ﻭﺍﻗﻌﺎ &= #65169;ﺪﻭﻥ ﺗﺒﻌﻴّﺖ ﺍﺯ ﺳ&#= 65248;ﻮﻙ ﺍﻟﻬﻰ'ﺳﺎﻟﻚ ﺑ&= #65194;ﻭﻥ ﻫﺮ ﮔﻨﺎﻩ ﻭ ﻗﻬ= ﻘﺮﺍ ﮐﺴﻰ ﺑﺎﻳﺪ ﭘﺎ&= #65255;ﺼﺪ ﺳﺎﻝﺗﻮﻟﺪﺍﺕ &#= 65261; ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﺍ&= #65267;ﻦ ﺟﻬﺎﻧﻰ ﮐﻨﺪ'ﮐ&= #65258; ﻓﺮﺿﺎ ﺑﻴﻚ ﺷﻬ&= #65262;ﺩ ﺑﺮﺗﺮﻯ ﺑﺮﺳﺪ.&= #65261;ﻟﻰ ﻫﺮﮔﺰ ﺍﻣﮑﺎﻥ &= #65199;ﻧﺪﮔﻰ ﺑﺪﻭﻥ ﮔﻨﺎﻩ ﺩ&= #65197; ﺟﻬﺎﻥ ﻭﺟﻮﺩ ﻧ&= #65194;ﺍﺭﺩ.ﻳﺎ ﻫﻤﺎﻥ ﻋﺪﻡ ﺗﮑ&= #65166;ﻣﻞ ﻭ ﭘﻴﺸﺮﻓﺖ ﺑﻴ&= #65208;ﺘﺮ.ﮐﻪﺣﺘﻴﺮ= 5165;ﻩ ﺭﻓﺘﻦ ﻭﺳﻠﻮﻙ &= #65169;ﺎﺯ ﮔﻨﺎﻩ ﺍﺳﺖ.ﻭﻋ&= #65240;ﺐ ﻣﺎﻧﺪﮔﻰ ﺍﺯ ﺁ&= #65267;ﻨﺪﻩ ﻫﺎﻯ ﺑﻬﺘﺮ ﮐﻪ = ﺧﺪﺍﻭﻧﺪ ﺑﻐﻴﺮ ﺍﺯ ﺁﻥ ﺭ= ﺿﺎﻳﺖ ﻧﺪﺍﺭﺩ.ﮐﻪ ﺑﻬ&= #65208;ﺘﻬﺎﻯ ﻋﻘﻠﻰ ﻭﻭﺟﻮﺩ&#= 65263; ﻭ ﺍﺣﻮﺍﻟﻰ ﻭ ﺭ= ؤﻳﺎﺋﻰ ﺑﺪﻫﺪ.<o:p></o:p> ﺑ= ﮕﻔﺘﻪ ﻫﻨﺮﺷﻨﺎﺳﺎﻥ'&#= 64400;ﺎﺭ ﻣﻄﺎﻟﻌﻪ ﺍﺳﺘ&#= 65176;ﻴﻚ ﻭﺟﻤﺎﻝ ﺷﻨﺎﺳ&#= 65264;' ﺭﻭﺑﺮﻭ ﺑﻮﺩﻥ &= #65169;ﺎ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻮ&#= 65165;ﺑﺪﺍﻉ ﮐﻨﻨﺪﮔﺎﻥ ﻧﻴ&#= 65204;ﺖ.ﺑﻠﮑﻪﺩﺭﺑA= 198;ﺍﺑﺮ ﺃثر ﻫﻨﺮﻯﺁﻧA= 260;ﺎ ﺭﻭﺑﺮﻭ ﻫﺴﺘﻨ&#= 65194;.ﺍﻟﺒﺘﻪ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎ&#= 65253;'ﮐﺎﺭ ﺑﺮﺭﺳﻰ ﺭﻭﺍﻥ &= #65259;ﻨﺮﻣﻨﺪﺍﻥ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍ= ﺭﻧﺪ.ﻭ ﺁثاﺭ ﻫﻨﺮﻯ ﺑ= 5198;ﺭﺳﻰ ﺭﺍ ﺑﺮﺭﺳی ﻤﻴ&#= 64401;ﻨﺪ' ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﻣ&= #65262;ﺭﺩ ﺑﺮﺭﺳﻰ ﻗﺮﺍﺭ &= #65255;ﻤﻴﺪﻫﻨﺪ'ﺑﺎ= 5267;ﺪﺍﻓﺰﻭﺩ ﮐﻪ ﺗﺠﺮﺑﻪ ﻫﻨ&= #65198;ﻯ ﮐﻪ ﮐﺴﻰ ﻳﺎﻫﻨ&= #65198;ﻣﻨﺪﻯ اﺩﺍﻣﻪ ﺑﺪﻫﺪ'&#= 64380;ﻮﻥ ﺩﺭﺟﻬﺎﻥ ﻣﺎﺩ&#= 65263; ﺁﺭﺯﻭﺋﻰ ﺁﻧﺎ&#= 65253; ﺗﺤﻘﻖ ﻧﻴﺎﻓﺘ&#= 65258; ﺍﺳﺖ'ﺩﺭﮐﺎﺭﻫ&#= 65256;ﺮﻯ ﺁﻧﺎﻥ ﻣﺠﺴّﻢ &#= 65251;ﻴﺸﻮﺩ. ﻫﻤﺎﻥ ﻧﻈﺮﻳﻪ &= #65191;ﻮﺍﺏ ﺍﺳﺖ.ﮐﻪ ﭼﻮﻥ ﮐ= ﺴﻰ ﺩﺭﺟﻬﺎﻥ ﻣﺎﺩ&#= 65263;'ﻧﺘﻮﺍﻧﺪ ﺑﺨﻮﺍﺳﺘﻪ ﺧﻮ&#= 65193; ﺭﺳﻴﺪ'ﺩﺭ ﺧﻮﺍ&= #65167; ﺑﺪﺍﻥ ﻣﻴﺮﺳﺪ.&= #65261; ﻳﺎ ﻣﺎﻧﻊ ﻭﻣﺰ&= #65165;ﺣﻤﻰ ﻫﻢ ﺭﻭﺑﺮﻭ ﻧﻤ&= #65268;ﺸﻮﺩ.ﮐﻪ ﺑﺎ ﺍﻳﻦ ﺧﻮﺍﺑ&= #65260;ﺎ'ﺩﺭ ﺍﮐثرﻳّﺖ ﺍﻧʌ= 04;ﺎﻧﻬﺎ ﺭﺍ(ﺧﻮﺍﺑﻬﺎﻯ &= #65255;ﻔﺴﺎﻧﻰ) ﻣﻴﮕﻮﺋﻴﻢ' ﮐﻪ = ﺁﺭﺯﻭﺋﻰ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺩﺭ = ﮐﻨﺎﺭ(ﺧﻮﺍﺑﻬ&#= 65166;ﻯ ﺟﺴﻤﺎﻧﻰ)ﮐﻪ ﺃ&= #65251;ﺮ ﻃﺒﻴﻌﻰ ﮐﺎﺭ ﺳ&= #65268;ﺴﺘﻢ ﻣﻐﺰﻯ ﺷﺨﺺ' ﻭ ﺭ= ;ﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ ﺍﻭ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻟﺬﺍ ﻣﻴﺘﻮﺍﻥ &= #64404;ﻔﺖ' ﻫﻨﺮ ﻳﻚ ﺗﻔﮑّ&#= 65198; ﻣﺠﺮّﺩ ﻧﻴﺴﺖ' &= #64400;ﻪ ﮔﺎﻫﻰ ﺗﺠﺴّﻢ &#= 65251;ﻴﻴﺎﺑﺪﻭﺍﺯ ﺟﻬﺎﻧﻰ ﻓﮑﺮﮐ&#= 65258; ﺩﺭﺟﻬﺎﻥ ﻣﺎﺩ&#= 65263; ﻭﺍﻗﻊ ﻣﻴﺸﻮﺩ.&= #64404;ﻮﺋﻰ ﻫﻨﺮ ﻣﺠﻤﻮﻋﻪ &= #65165;ﻯ ﺍﺯ ﻟﻮﺍﺯﻡ ﻭ ﺍ= ﺯ ﻋﻮﺍﻣﻞ ﻟﺎﺯﻡ &= #65169;ﺮﺍﻯ </spa= n>ﻳﻚ ﻫﻨﺮ ﻣﻨA= 194; ﺍﺳﺖ'ﮐﻪ ﺧﻮﺩ ﺭﺍ ﻣﻔﺮﻭ&= #65213; ﻭﺗﺤﻤﻴﻞ ﻣﻴﮑ&#= 65256;ﺪ.<o:p></o:p> ﻣﻮﺿﻮﻉ= ﻫﻨﺮﻯ ﺑﺎﻳﺪ ﺑﺸﮑﻞ ﺳ&= #65166;ﮐﻨﻰ ﻏﻴﺮ ﻣﺘﻤﺮﮐﺰ &= #65261;ﺑﺪﻭﻥ ﺗﮑﺎﻣل ﻭﺗﻐﻴ= 5268;ﺮﺩﺭﺁﻳﺪ.ﺯﻳʋ= 98;ﺍ ﺩﺭ ﻫﺴﺘﻰ ﻭ ﺩﺭ= ﺍﻓﮑﺎﺭ ﻭ ﺍﺣﻮﺍﻝ ﺍﻧﺴ&= #65166;ﻥ ﻧﻴﺰ'ﺗﻤﺎﻣﺎ ﺟ&= #65198;ﻳﺎﻧﻰ ﺳﻴّﺎﻟﻪﺍﻯ ﺩ= 5165;ﺭﻧﺪ'ﻭ ﻟﺤﻈﻪ ﺗﻮﻗّﻒ &#= 65193;ﺭ ﭼﻴﺰﻯ ﻧﻴﺴﺖ ﻭ = ﺍﻳﻦ ﺿﻌﻒ ﺗﺸﺨﻴﺺ ﻭ = ﺍﺣﺴﺎس ﻋﺼﺒﻰ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ'ﮐﻪ ﺗﻐﻴﺮﺍﺕ ﺣﺎﺻ&#= 65246; ﺭﺍ ﻧﻤﻰ ﺑﻴﻨﻨ&= #65194; ﻭ ﺗﺼﻮﺭ ﺷﺒﺎﺗ&= #65264; ﺩﺭ ﺍﺷﻴاء ﻣﻴ= 4401;ﻨﺪ.ﻭ ﻫﻨﺮ ﻧﻴﺰ ﺩﺭ ﺟ= ﺮﻳﺎﻥ ﺍﺣﻮﺍﻝ ﻫﻨﺮﻣ&#= 65256;ﺪ'ﺩﺭ ﺳﻴّﺎﻟﻪ ﻭ ﺟﺮ&#= 65267;ﺎﻧﺎﺕ ﺩﺍﺋﻢ ﺍﺳﺖ.ﻭ ﭼ= ﻮﻥ ﻫﻨﺮﻣﻨﺪ ﺑﺨﻮ&#= 65165;ﻫﺪ ﻫﻨﺮﻯ ﺭﺍ ﺍﺭﺍ&= #65163;ﻪ ﺑﺪﻫﺪ'ﮔﻮﺋﻰ ﺟ&= #65198;ﻳﺎﻥ ﺗﻐﻴﻴﺮﺍﺕﺩﺭ= 5259;ﺴﺘﻰ ﻭﺩﺭ ﺧﻮﺩﺵ ﺭﺍ = ﻣﺘﻮﻗّﻒ ﻣﻴﮑﻨﺪ. ﺁﻧﮕﺎ&= #65257; ﺃثرﻫﻨﺮﻯ ﻧﻤA= 166;ﻳﺶ'ﮐﻪ ﻳﻚ ﻟﺤﻈﻪ ﺗﻮﻗ&= #1617;ﻒ ﺍﺯ ﺟﺮﻳﺎﻥ ﺍﺣ&= #65262;ﺍﻝ ﻫﻨﺮﻣﻨﺪ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﻭﭼﻮﻥ ﺩﺳﺘﺎﻥ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺑﮑﺎﺭ ﺍﻓﺘﺎﺩ' = ﻫﻨﺮ ﻇﻬﻮﺭ ﻣﻴﮑﻨﺪ. = ﭼﻮﻥ ﻫﻨﺮ ﺯﺑﺎﻥ ﺩﺳ&= #65176;ﺎﻥ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ.&= #64404;ﺮﭼﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;'ﺑﺮﺍﻯ ﻫﺴﺘﻰ ﻏﻴﺮ ﻣﺎ&= #65193;ﻯ ﭼﻮﻥ ﺷﻬﻮﺩ'ﮐﻪ = ﻓﻘﻂ ﺩﺭﺣﺎﻓﻈﻪ ﻣﻴ&#= 65252;ﺎﻧﺪ.ﻭﻟﻰ ﻫﻨﺮ ﻣﺎﺩﻯ ﻏﻴ&= #65198; ﺳﻠﻮﮐﻰ'ﺣﺘﻤﺎ &= #65197;ﻭﻯ ﻣﺎﺩﻩ ﻗﺮﺍﺭ ﻣ&= #65268;ﮕﻴﺮﺩ ﻭ ﻣﺠﺴّﻢ ﻣﻴﮕ&#= 65198;ﺩﺩ.ﻭ ﺩﻳﮕﺮ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺳﺎﻟﮑﺎ&#= 65253; ﺧﻮﺩﺭﺍ'ﺑﻤﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩﻯ ﻭﮐﻤﺎ&#= 65245; ﻣﻴﺮﺳﺎﻧﻨﺪ.ﺁ&#= 65255;ﮕﺎﻩ ﮔﻮﺋﻰ ﺳﺎﻟﻚ ﮐ&= #65166;ﻣﻞ ﺷﺪﻩ'ﺗﺠﺴّﻢ ﺁ&#= 65207;ﮑﺎﺭ ﺷﻬﻮﺩ ﻫﺎﻯ ﺍﻟ&= #65260;ﻰ ﻣﻴﺒﺎﺷﺪ.ﻣﻮﺿ&#= 65262;ﻉ ﺟﻤﺎﻟﻰ ﺩﺭ ﺩﺭ&= #65183;ﻪ ﺍﻭﻝ'ﺃثر ﻓﻌﻞ &#= 65255;ﺘﻴﺠﻪ ﻓﺎﻋﻠﻴّﺖ ﻭ ﻋ&#= 65252;ﻞ ﺍﺳﺖ.ﻫﻨﺮ ﻣﺴﻴ&= #65198;ﻯ ﺳﺤﺮ ﺁﻣﻴﺰ ﺩﺍ&= #65197;ﺩ.ﮐﻪ ﺍﺯ ﻣﻮﺿﻮﻉ ﺑﺼ&= #65262;ﺭﺕ ﻓﮑﺮ ﻭ ﺍﻳﺪﻩ'ﻭ= ﺳﭙس ﺑﻘﻠﻢ ﻣﻴﺮﺳﺪ. = ﺁﻧﮕﺎﻩ ﺗﺒﺪﻳﻞ ﺑﺎﻳﺪ&#= 65257;ﺍﻯ ﻏﻴﺮ ﻣﺠﺴّﻢ'ﺩ&#= 65197; ﺫﻫﻦ ﻧﺎﻇﺮ ﻭ ﺷ= ﻨﻮﻧﺪﻩ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65193;.ﺩﺭ ﻣﺴﻴﺮ ﻗﻮس ﻧﺰ&#= 65261;ﻝ' ﻫﻨﺮ ﭘﺶ ﺍﺯ ﺍﺣ= ﺴﺎس 'ﺑﻤﺎﺩﻩ ﺯﻳﺒﺎ&= #65163;ﻰ ﻭ ﺑﺼﻮﺭﺕ ﻣﺤﺼ&= #65262;ﻝ ﻣﺎﺩﻯ ﻇﺎﻫﺮ ﻣ&= #65268;ﮕﺮﺩﺩ.ﭘﺶ ﻫﻨﺮ ﻳﻚ ﺭﻓﺘﺎ&= #65197; ﺧﻮﺩﺧﻮﺍﻫﻰ ﻭ&#= 65191;ﻮﺩ ﭘﺴﻨﺪﻯ ﻧﺮﮔﺴ&#= 65268;ﺰﻡ ﻧﻴﺴﺖ.ﭘس ﺗﺄﻣ&#= 1617;ﻞ ﻣﻨﻔﻰ ﺩﺭ ﻫﻨﺮ = ﻧﻴﺴﺖ. ﻭ ﺑﻌﺒث ﺑﺮﺧﻰ &= #65259;ﻨﺮ ﺭﺍ'ﺑﺎ ﻓﻠﺴﻔﻪ = ﺗﻔﺴﻴﺮ ﻭ ﺗﻮﺿﻴﺢ ﮐﺮﺩ&= #65257;ﺍﻧﺪ'ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺩﺭ ﻫ&= #65256;ﺮ ﭼﻴﺰﻯ ﻓﻠﺴﻔﻰ &= #65261;ﺟﻮﺩ ﻧﺪﺍﺭﺩ.ﻭ ﺍﮔﺮ = ﺩﺭﻫﻨﺮ ﻓﻠﺴﻔﻪﺍﻯ ﺑﻮ&#= 65193;'ﻫﻤﺎﻥ ﻓﻠﺴﻔﻪ ﭘﻴﺮﻭ&#= 65199;ﻯ ﺍﺳﺖ'ﮐﻪ ﺗﻮﺍﻧ&= #65204;ﺘﻪ ﻭﺍﻗﻌﻴّﺘﻬﺎ = 5197;ﺍ ﺍﺭﺍﺋﻪ ﺑﺪﻫﺪ. = ﻳﻌﻨﻰ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻯ &= #65193;ﺭ ﻫﻨﺮ ﻭﺟﻮﺩ ﺩﺍ&= #65197;ﺩ'ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫﻨﺮ &= #65165;ﻟﻬﻰ ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣ&= #65264; ﻓﻠﺴﻔﻪ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﻚ ﻋﺮﻓﺎﻥ ﺭﺍ ﻧﻤ&= #65166;ﻳﻨﺪﮔﻰ ﻣﻴﮑﻨﺪ.<o:p></o:p> ﺩﺭ ﺗﻨﺰ= ;ﻳﻞ ﺍﻟﻬﺎﻣﺎﺕ ﻭ ﺩ&= #65165;ﺩﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﺑﺎ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ'ﺩﺭ ﺗﺠﺴ&= #1617;ﻢ ﻫﻨﺮﻯ ﻭﺟﻤﺎﻟ&#= 1740; ﻮﺩﺭ ﺑﻴﺎﻧﺎﺕ &= #65227;ﺮﻓﺎﻧﻰ'ﺑﺎﺯ ﻧﺎﺳﻮﺗﻰ ﻭﻣﺎ&#= 65193;ﻯ ﻣﺤﺴﻮﺏ ﻣﻴﺸﻮ&#= 65193;. ﻭﻟﻰ ﺗﺠﺴّﻢ ﮐ&#= 65252;ﺎﻟﺎﺕ ﺍﻟﻬﻰ'ﺩﺭ ﻋﻘﻞ = ﻭ ﺍﺧﻠﺎﻕ ﻭﺭﻓﺘ&#= 65166;ﺭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﺑﺎ ﺍﻳﻨﮑﻪ ﻣﺎﺩﻯ &= #65259;ﺴﺘﻨﺪ'ﺑﺎﺯ ﻋﻤﻮﻣﻴّﺖ ﻧﺪ= 5165;ﺭﻧﺪ'ﮐﻪ ﻣﺎﺩﻯ ﺧﻮﺍﻧﺪ&#= 65257; ﺷﻮﺩ.ﻭ ﺩﺭ ﻫﺮ ﻣ= ;ﺮﺣﻠﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﺍﻟﻬﻰ' ﺭﺟﻌﺖ ﺩ= ﺭ ﻧﻮﻉ ﻳﺎ ﻓﺼﻞ ﺑ= ﺮﺗﺮ ﺑﻌﺪﻯ ﺻﻮﺭﺕ ﻣ&= #65268;ﮕﻴﺮﺩ' ﺗﺎ ﺟﻤﺎﻝ ﺟﺪﻳ&= #65194;ﻯ ﻭﻫﻨﺮ ﺷﻬﻮﺩﻯ &= #65165;ﺩﺍﻣﻪﻳﺎﺑﺪ. ﻭ ﺍﻳﻦ ﮐﺎﺭ ﺗﮑ= ﺎﻣﻞ'ﻭ ﻫﻨﺮ ﺑﺮﺗﺮﺍﻟ&#= 65260;ﻰ ﺗﺎ ﺃﺑﺪ ﺍﺩﺍﻣ&= #65258; ﺩﺍﺭﺩ. ﺯﻳﺮﺍ ﺯ= ﻳﺒﺎﺋﻰ ﻭﮐﻤﺎﻝ ﺭﺍ ﺩﺭ = ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ &= #65251;ﻮﺟﻮﺩ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ.&= #65261; ﻧﻪﻳﻚ ﻗﻄﻌﻪ ﻫ&= #65256;ﺮﻯ ﻫﻨﺮﻣﻨﺪ ﺍﺭﺍ&#= 65163;ﻪﻣﻴﺸﻮﺩ.ﮐﻪ ﮔﻮﺋﻰ ﺑﺮﺍﻯ ﻫ&= #65252;ﻴﺸﻪ ﺷﺎﺑﺖ ﺑﻨﻈﺮ ﻣ&= #65268;ﺮﺳﺪ. ﺩﺭ ﺣﺎﻟی که ﺭ= 5261;ﺡ ﻫﻨﺮﻣﻨﺪ' ﺑﺎﺯ = ﺗﻐﻴﻴﺮﺍﺕ ﻣثبت ﺗﮑﺎﻣﻠʌ= 64;'ﻭ ﺷﺎﻳﺪ ﻫﻢ ﻣﻨﻔ&= #65264; ﻗﻬﻘﺮﺍﺋﻰ ﻳﺎ&#= 65235;ﺘﻪ ﺑﺎﺷﺪ.ﮐﻪ ﺩﺭ ﻗ= ﻄﻌﻪ ﻫﻨﺮﻯ'ﺃثرﻯ ﺍ= 5199; ﻣﺮﺍﺣﻞ ﺑﻌﺪﻯ &= #65193;ﻳﺪﻩ ﻧﻤﻴﺸﻮﺩ.ﮔﺮﭼ&#= 65258; ﻣﺮﺍﺣل ﻘﺒﻠﻰ &#= 65259;ﻨﺮﻣﻨﺪ ﺑﺪﺍﺋی ﺪﻳﺪﻩ &#= 65251;ﻴﺸﻮﺩ. ﺭﻭﺍﻧﮑﺎﻭ ﻭ ﺑ&= #65166; ﺑﺮﺭﺳﻰ ﻧﻘّﺎ= 5207;ﻰ ﻳﻚ ﺑﻴﻤﺎﺭ'ﮔﺬ&= #65207;ﺘﻪ ﺍﻭﺭﺍ ﻣﻴﺨﻮﺍ&#= 65203;ﺘﻪ ﻭﻟﻰ ﺍﺯ ﺍﺣﺘﻤ&= #65166;ﻟﺎﺕﺁﻳﻨﺪﻩ ﺃثرﻯ ﻧﻤﻰ ﺑﻴ= 5256;ﺪ ﮐﻪ ﺑﺎﻟﻌﮑس ﺍ&#= 65187;ﺘﻤﺎﻟﺎﺕ ﺑﺪﺗﺮ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ </spa= n>ﺭﺍ ﺩﺭ ﻗﻄﻌA= 258; ﻫﻨﺮﻯ ﺑﻴﻤﺎﺭ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺩﺭﻳﺎﻓﺖ. ﭘس ﻫ&= #65256;ﺮ ﻣﻴﺘﻮﺍﻧﺪ ﻳﻚ &= #65235;ﻠﺴﻔﻪﺍﻯ ﺭﺍ ﺑﻴﺎﻥ ﻧﻤﺎ&= #65267;ﺪ ﻭ ﻧﻪ ﺑﺎﻟﻌﮑس &= #64400;ﻪ ﻓﻠﺴﻔﻪﺍﻯ ﻫﻨ&#= 65198;ﻯ ﺭﺍ ﻧﺸﺎﻥ ﺑﺪﻫ&= #65194;. ﻭ ﻟﺬﺍ ﻋﻘﻴﺪﻩ = ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﻣﺘﻔﮑّﺮﻳ= 5254; ﺍﺳﺖ'ﮐﻪ ﺟﻬﺎﻥ = ﻭﺟﻮﺩﻯ ﻟﺎﻫﻮﺗﻰ ﻭ ﺍﻟ&= #65260;ﻰ'ﺍﺯ ﺟﻨﺒﻪ ﺟﻤﺎﻟﻰ &= #65261; ﻫﻨﺮ ﻭ ﻣﻘﺎﻡ ﻋ= ﻠﻤﻰ ﻫﻨﺮ ﺑﺮ ﻋﻠﻢ ﻭ= ﻓﻠﺴﻔﻪ ﻭ ﻏﻴﺮﻩ ﺑﺮﺗﺮ&= #65263; ﺩﺍﺭﺩ . <s= pan lang=3DAR-SA><o:p></o:p> ﺩﺭ ﺑﻴﻦ= ; ﻗﻮﺍﻯ ﺧﻠّﺎﻕ ﺍﻧﺴﺎ= 5253; ﺗﻨﻬﺎ ﻫﻨﺮ ﺍﺳ&= #65174;' ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ &= #65227;ﺎﻟﻤﻰ ﮐﺎﻣﻞ ﺑﺨﻮﺩ ﺑ&= #65204;ﺎﺯﺩ. ﺍﻳﻦ ﺗﺼﻤﻴﻢ ﻧ&= #65166;ﺩﺭﺳﺖ ﺍﺳﺖ'ﮐﻪ ﺗﻤﺎﻡ = ﻗﻮﺍﻯ ﺧﻠّﺎﻗﻪ ﺍﻧﺴ= 5166;ﻥ ﻣﺎﺩﻯ ﻫﺴﺘﻨﺪ. = ﺯﻳﺮﺍ ﻧﻴﺮﻭﻫﺎﻯ ﻏﻴ&#= 65198; ﻣﺎﺩﻯ ﺩﺭ ﺍﻧﺴ&= #65166;ﻥ'ﻭ ﻣﺮﺑﻮﻁ ﺑﺮﻭﺡ &= #65169;ﺮﺗﺮ ﻭﺟﻮﺩﺩﺍﺭﻧﺪ.&#= 65251;ﺎﻧﻨﺪ ﺁﻧﭽﻪ ﺩﺭ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰ ﻭﻣﺴﺘﻌ&#= 65194;ﺍﻥ ﺗﮑﺎﻣﻞ ﺩﻳﺪﻩ &= #65251;ﻴﺸﻮﺩ.ﮐﻪ </spa= n>ﺁثاﺭﺷﺎﻥ ﻣ= ;ﺎﺩﻯ ﻧﻴﺴﺖ'ﮐﻪ ﺑﺼﻮ&= #65197;ﺕ ﻫﻨﺮ ﻣﺎﺩﻯ ﺟﻠ&= #65262;ﻩ ﮐﻨﺪ ﺯﻳﺮﺍ ﻣﺎ&= #65193;ﻩ ﺟﺴﻢ' ﺗﺎﺑﻊ ﻧﻴ= ﺮﻭﻯ ﺭﻭﺡ ﺍﺳﺖ.ﻭ ﺍﻧ= ﺮﮊﻯ ﺭﻭﺣﻰ ﺃﺻﻞ ﻣﺎ&= #65193;ﻩ ﺍﺳﺖ.ﭼﻪ ﺭﺳﺪ ﺑ= ﻨﻴﺮﻭﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍﺣﻮﺍ&= #65245; ﻭ ﻋﺎﻃﻔﻰ ﺩﻳﮕ&= #65198; ﺩﺭ ﺍﻧﺴﺎﻥ'ﮐﻪ = ﻧﻈﺎﻡ ﭘﺎﺋﻴﻦ ﺗﺮ ﺍﺯ = ﻧﻘﺶ ﺭﻭﺡ ﺍﻟﻬﻰ'ﺑﺎ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'ﻭ ﻳﺎ ﻣﻘ= ﺎﻡ ﺭﻭﺣﻰ ﺑﺎﻟﻘﻮ&#= 1617;ﻩ ﻭ ﺗﮑﺎﻣﻞ ﺩﺍﺭ&= #65193; . ﻫﻨﺮ ﺟﺎﺩﻭﮔﺮ= ﻯ ﺍﺳﺖ'ﮐﻪ ﺑﻌﺪﻣ&= #65268;ّﺖ ﺿﺮﺑﻪ ﻣﻬﻠﻚ ﻧ&= #65252;ﻴﺰﻧﺪ.ﻭ ﻣﺎﻧﻊ ﻋﺪﻡ ﺷﺪ&= #65253; ﭼﻴﺰﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﺯﻳﺮﺍ ﻫﻨﺮ'ﻧﻴ&= #65252;ﻪ ﻣﺮﺩﻩ ﺭﺍ ﺑﺎﺯ = ﺯﻧﺪﻩ ﻣﻴﮑﻨﺪ ﺍﻟﺒﺘ&#= 65258; ﺍﻳﻦ ﻫﻨﺮﺍﻟﻬ&#= 65264; ﺍﺳﺖ. ﮐﻪ ﺍﻧﺴﺎ= ﻥ ﻧﻴﻤﻪ ﻣﺮﺩﻩ ﺳ&= #65166;ﻟﻚ'ﻳﺎﺩﺭ ﺣﺎﻝ ﺯﻭﺍﻝ ﻭ ﻗ= ﻬﻘﺮﺍ ﻭ ﻋﺪم ﺮﻓﺘﻦ ﺭ&= #65165; ﺯﻧﺪﻩ ﻣﻴﮑﻨﺪ' = ﮐﻪ ﺑﻤﺮﺍﺗﺐ ﻧﻮﻋ&#= 65264; ﻭ ﺍﻟﻬﻰ ﺑﺎﻟﺎ&= #65175;ﺮﻯ' ﻭ ﺑﺎ ﮐﺮﺍﻣﺎﺕ = ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ </spa= n>ﺑﻴﺸﺘﺮﻯ ﻣʌ= 68;ﺮﺳﺎﻧﺪ. ﻫﻨﺮ ﻣﺨﻠﻮﻗﺎ&#= 65173; ﻏﻴﺮ ﻣﺎﺩﻯ ﺭﺍ = ﻧﻴﺰ ﺯﻧﺪﻩ ﻣﻴﮑﻨﺪ.&= #64380;ﻮﻥ ﺳﻤﻔﻮﻧﻴﻬﺎ ﻭ &= #65165;ﺷﻌﺎﺭ ﻭ ﻧﻈﺮﻳّﺎﺗﻰ'&#= 64400;ﻪ ﺁﻧﻬﺎ ﺭﺍ ﭼﻮﻥ = ﻣﻮﺟﻮﺩﺍﺕ ﻣﺎﺩﻯ ﺯﻧﺪﻩ ﺭ&= #65261;ﻯ ﮐﺎﻏﺬ ﻣﻴﺂﻭﺭ&#= 65193;.ﻭﭼﻮﻥ ﺍﮔﺮ ﺁثاﺭﺑﺎA= 203;ﺘﺎﻧﻰ ﻣﺎﻧﻨﺪ ﺍﻫﺮﺍ&#= 65249; ﻣﺼﺮ ﻫﻨﻮﺯ ﺯﻧ&= #65194;ﻩ ﻣﺎﻧﺪﻩﺍﻧﺪ. ﻫ&= #65256;ﺮ ﻫﻤﺎﻥ ﺭﻭﺵ ﺑﺸ&= #65198;ﻯ ﺩﺭ ﺧﻠﻖ ﻋﺎﻟﻤ&= #65264; ﺍﺳﺖ'ﮔﺮﭼﻪ ﺍﺯ = ﻟﺤﺎﻅ ﻭﺍﻗﻊ ﻣﺎﺩﻯ ﺑ&= #65166;ﺯ ﻏﺮﻳﺒﻪ ﻣﻴﺒﺎ&#= 65207;ﺪ ﮔﻮﺋﻰ ﻫﻨﺮ ﺟﻬ&= #65166;ﻥ ﺑﺮﺯﺧﻰ ﻓﻴﻤﺎ &= #65169;ﻴﻦ ﺟﻬﺎﻥ ﻣﺎﺩﻯ ﻣ&= #65184;ﺴّﻢ ' ﻭ ﺟﻬﺎﻥ ﺫﻫﻨﻰ= ; ﻣﻌﻨﻮﻯ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺑﺎ = ﻫﻨﺮ'ﺟﻬﺎﻥ ﻣﺸﺘﺮﻙ ﻣﻌﻨﻰ &= #65261;ﻣﺎﺩﻯ ﺑﺎﻫﻢ ﻫﺴﺘﻨﺪ.&= #65175;ﺎ ﺍﻳﻨﺠﺎ ﻫﻨﺮ ﻣ&= #65166;ﺩﻯ ﺳﺎﺧﺘﻪ ﻭﭘﺮﺩ&#= 65165;ﺧﺘﻪ ﺑﺸﺮ'ﻭﺟﻮﺩﻯ ﺑ&= #65198;ﺗﺮﺍﺯ ﻋﺪﻣﻴّﺖ ﻣﻴﺒ= 5166;ﺷﺪ. ﻳﻌﻨﻰ ﻭﺟﻮﺩﻯ&#= 65194;ﻳﮕﺮ'ﻣﻮﺟﻮﺩ ﻫﻤﺎﻥ ﺑﻮﺟﻮﺩ &= #65153;ﻣﺪﻩﻗﺒﻠﻰ ﻭﻣﻮﺟﻮﺩ ﺩﻳﮕ&#= 65198;ﺷﺪﻩ ﺍﺳﺖ.ﻭ ﺍﻳ᥽= 4; ﺧﻠّﺎﻗﻴّﺖﺍ&#= 65255;ﺴﺎﻥ ﻧﻴﺰ ﻧﻴﺴﺖ.ﺯﻳ&= #65198;ﺍ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺍ&= #65199; ﻫﻨﺮ ﻣﺮﺍﺗﺐ ﭘ&= #65166;ﺋﻴﻥﺘﺮ ﺍﻟﻬﻰ می ﺒﺎﺷ= 5194;. ﻭ ﻧﻈﺮﻯ ﺑﺒﺎﻟ&= #65166; ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264;' ﺧﻠّﺎﻗﻴّﺖ ﺍA= 199; ﺍﻧﺴﺎﻥ ﺩﻳﺪﻩ &= #65251;ﻴﺸﻮﺩ. ﻣﺎﻧﻨﺪ ﻫﻨﺮ ﺗ&= #65198;ﺳﻴﻢ ﻳﻚ ﮐﺎﻣﭙﻴﻮﺗ&#= 65198; ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﻫ= ﻨﺮ ﻃﺮﺍﺡ ﻭ ﺑﺮﻧﺎ&= #65251;ﻪ ﺭﻳﺰ ﺍﻳﻦ ﺗﺮﺳ&= #65268;ﻢ ﮐﺎﻣﭙﻴﻮﺗﺮﻯ &#= 65239;ﺎﺑﻞ ﺳﺘﺎﻳﺶ ﺍﺳﺖ ﻳ&= #65166; ﺧﻮﺩ ﻧﻘّﺎﺷﻰ &#= 64400;ﻪ ﮐﺎﻣﭙﻴﻮﺗﺮ ﺑ&#= 65268;ﺮﻭﻥ ﻣﻴﺪﻫﺪ.<o:p></o:p> ﺿﻤﻨﺎ= ; ﻧﺒﺎﻳﺪ ﺩﺭ ﺑﺎﺭﻩ ﮐﺎﺭ = ﻫﻨﺮ ﻣﺎﺩﻯ ﻧﻴﺰ ﻓﺮ&= #65165;ﻣﻮﺵ ﮐﺮﺩ'ﮐﻪ ﮐﺎﺭ ﻫ= ﻨﺮﻯ ﻭ ﻫﺮﺗﺠﺮﺑﻪ ﺍ&= #65203;ﺘﺘﻴﮑﻰ ﺟﻤﺎﻟﻰ'ﺗﻨﻬﺎ &= #65267;ﻚ ﻋﻤﻞ ﺧﻠﻖ ﻭ ﺁﻓ= ﺮﻳﻨﺶ ﻭ ﺍﺑﺪﺍﻉ ﻧﻴﺴ&= #65174;. ﮐﻪ ﺍﺯ ﻋﺪﻡ ﺑﻮ= ﺟﻮﺩ ﺁﻣﺪﻩ ﺑﺎﺷﺪ.ﺑ&= #65248;ﮑﻪﺟﻨﺒﻪﻫﺎA= 163;ی اﺯﺫﻭﻕ ﻭﺍﺣﺴ= 5166;س ﻭﻣﺸﺎﺭﮐﺘﻬﺎ= 5263; ﻫﻨﺮﻯ ﻧﻴﺰ ﺩﺭ = ﻣﻴﺎﻥ اﺳﺖ. ﮐﻪ ﮐﺎﺭ ﻫ= ﻨﺮ ﺭﺍ ﺍﺯ ﻫﺮ ﺗﻐﻴ= ﻴﺮ ﻣﺎﺩﻯ ﻭ ᥹= 9;ﺒﻴﻌﻰ ﺟﻬﺎﻧﻰ ﺑﺮﺗﺮ &= #65251;ﻴﮑﻨﺪ.ﻭﺧﻮﺩ ﻫﻤﻴﻦ ﺍﻣﺘﻴﺎ&#= 65199; ﺭﺍﺑﻄﻪ ﻫﻨﺮ ﺍ&= #65255;ﺴﺎﻧﻰ ﺭﺍ ﺑﺎ ﻣﺮﺍﺗﺐ = ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﺍﺯ ﺍﻧﺴ&= #65166;ﻥ ﻣﻴﮑﺸﺎﻧﺪ.ﮐﻪ &= #65251;ﺪﺑّﺮ ﻫﺮ ﻟﺤﻈﻪ ﻭ ﻫﺮ= ﺟﺰٴ ﻭﺟﻮﺩ ﺍﻧﺴﺎﻥ &= #65261; ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﻣ&= #65268;ﺒﺎﺷﺪ. ﭼﻪ ﺭﺳﺪ ﺑﻴﻚ ﻫ= ﻨﺮﻣﻨﺪ ﺩﺭ ﺣﺎﻝ ﺍﺑﺪﺍ&= #65225; ﺃﻣﺮ ﺟﺪﻳﺪ.ﺁﻧ&= #64381;ﻪ ﮐﻪ ﺩﺭ ﺍﻧﺴﺎﻥ = ﻫﻨﺮﻣﻨﺪ ﺃثر ﻣﻴﮕﺬﺍﺭA= 193;' ﻭ ﻫﺸﺪﺍﺭ ﻭﻣﺘ&= #65262;ﺟّﻪ ﻣﻴﮑﻨﺪ ﮐﻪﻋﮑ&#= 1587; ﺍﻟﻌﻤﻠﻰ ﻭﺑﺎ&#= 65199;ﺗﺎﺑﻰ ﺍﺯ ﺟﺴﻢ ﻭﺫﻫﻦ = ﺧﻮﺩ ﺁﮔﺎﻩ'ﻭ ﻧﻔس ﻭ = ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﭼﻮﻥ = ﺍﻳﻦ ﻣؤثّرﺍﺕ ﺩﺭ ʌ= 51;ﺮﺍﮐﺰ ﻣﻐﺰﻯ ﺍﻧﺴﺎﻥ &= #65155;ثر ﻣﻴﮕﺬﺍﺭﺩ ﮐﻪ &= #65215;ﻤﻦ ﺍﻳﻨﮑﻪ ﺟﺰﺋﻰ &= #65165;ﺯ ﻣﺎﺩﻩ ﺟﺴﻢ ﻣﺎ = ﻧﻴﺴﺘﻨﺪ' ﻭﻟﻰ ﻃﺒﻴﻌﺖ ﻭ = ﻃﺒﺎﻳﻊ ﺧﺎﺹ ﻭ ﺣﺎﻟﺎﺕ = ﻧﻔﺴﺎﻧﻰ ﺍﻧﺴﺎﻥ ﺭﺍ ﻧﺸ&= #65166;ﻥ ﻣﻴﺪﻫﺪ. ﻭﻫﻢ ﺳ= ﻮ ﺑﺎ ﺳﻤﺖ ﮔﻴﺮﻯ = ﻭ ﺭﻭﺵ ﻋﻘﻠﻴﺎﻧ&#= 65204;ﺎﻥ ﻣﻄﺎﺑﻘﻪ ﺩﺍﺭ&#= 65193;. ﭼﻮﻥ ﺫﺍﺕ ﺍﻧﺴ&= #65166;ﻥ ﻭ ﺷﺄﻥ ﻣﻘﺎﻡ ﮊ= ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻭ' ﻫﺮﭼ= ﻪ ﺑﺎﻳﺪ ﺁﻥ ﭼﻴﺰ = ﺭﺍ'ﻋﺎﻣﻞ ﺍﻧﮕﻴﺰﻩ ﺧﻮﺩ&#= 65205; ﻣﻴﮑﻨﺪ'ﭘس ﻋﮑ&#= 1587; ﺍﻟﻌﻤﻞ ﺍﺭﺍﺋ&#= 65258; ﻣﻴﺪﻫﺪ.ﻭﻧﻪ ﻳ&= #65242; ﭼﻴﺰ ﺟﺪﻳﺪ ﺗﮑ&= #65166;ﻣﻠﻰ.ﺑﻠﮑﻪ ﺁﻧﭽﻪ ﻧﺸﺎﻥ ﻣ&= #65268;ﺪﻫﺪ'ﻫﻤﺎﻥ ﺍﺳﺖ ﮐﻪ ﻟﺬﺕ ﺷ= ﺄﻥ ﻭﻣﻘﺎﻡ ﺍﻧﺴﺎ&#= 65253;'ﺩﺭﻫﺮ ﮐﺎﺭﺵ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ. ﺑﺎﻳﺪ ﭼﻨﻴﻦ ﻋ&= #64401;س اﻟﻌﻤﻠﻰ ﺭﺍ ﻧ&#= 65208;ﺎﻥ ﺑﺪﻫﺪ. ﭘس ﺃﻣﺮ = ﻭ ﺍﺑﺪﺍﻉ ﺟﺪﻳﺪ&#= 65263; ﻧﻴﺴﺖ. ﮐﻪ ﺃثر &= #65191;ﻠّﺎﻗﻴّﺖ ﺑﺪﺍﻧﻴﻢ ﺍﻣﺎ &= #65203;ﺎﻟﻚ ﺍﻟﻬﻰ ﺩﺭ ﮐﺎﺭ = ﺗﺰﮐﻴﻪ ﻧﻔس ﻋﮑس ﮐﺎﺭ &#= 65165;ﻧﺴﺎﻧﻬﺎﻯ ﺩﺭ ﺟﺴﻢ ﻣﻴﮑﻨ&= #65256;ﺪ.ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺗﺠﺮﺑ&#= 65258;ﻭﺁﮔﺎﻫﻰ ﻧﻤﻰ ﺧﻮﺍﻫﺪ ﺗ&= #65166;ﻫﻨﺮﻯ ﺭﺍ ﺍﺭﺍﺋﻪ ﺑﺪ&= #65259;ﺪ.ﮐﻪ ﺁﻧﺮﺍ ﻟﺬﺕ ﺍﺷ&= #65170;ﺎﻉ ﻣﻴﺪﺍﻧﺪ.ﺑﻠﮑ&#= 65258; ﺁﻧﺮﺍ ﭘس ﺍﺯ ﺗ&= #65156;ﻳﻴﺪ ﻭ ﺗﻔﺴﻴﺮ ﭘﻴﺮ = ﺍﻟﻬﻰ'ﺗﻮﻟﻴﺪ ﻫﻨﺮﻯ ﺧﻮﺩﺭﺍ &= #65175;ﻌﺎﻟﻰ ﻭ ﺗﮑﺎﻣﻞ ﻣﻴﺪ&= #65165;ﻧﺪ.ﻭ ﻧﻪ ﺍﺷﺒﺎﻉ ﻧﻔ&= #65204;ﺎﻧﻰ ﺩﺭ ﻟﺬﺕ. ﻭﻟﺬﺍ= ﻫﺮ ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ'&= #65203;ﺎﻟﻚ ﺧﻮﺩ ﺩﺭ ﻧﻮﺁﻭ&= #65197;ﻯ ﻭﮐﺴﺐ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩﻯ'ﻭ ﺗﻮﻓﻴﻘﺎﺕﺍﻟ= 5260;ﻰ ﺧﻮﻳﺶ ﺭﺍ ﺑﺎﺯ = ﻭﺳﻴﻠﻪ ﺗﻌﺎﻟﻰ ﺑﻴﺸﺘ&#= 65198; ﻣﻴﻨﻤﺎﻳﺪ.ﻧﻪ &= #65165;ﻳﻨﮑﻪ ﺁﻧﺮﺍ ﺑﺼﻮﺭﺕ &= #65267;ﻚ ﺃثر ﻫﻨﺮﻯ ﺑﺮ= 5165;ﻯ ﻫﻤﻴﺸﻪ ثاﺑﺖ = 5165;ﺭﺍﺋﻪ ﻣﻴﺪﻫﺪ.ﻭﺣﺘﻰ &= #65251;ﺤﺼﻮﻟﺎﺕ ﻋﻘﻞ ﻭ ﺍﻟﻬﺎﻣ&= #65166;ﺕ ﻟﺪﻧّﻰ ﻭﺍﺣﻮ= 5165;ﻝ ﺧﻮﺩﺭﺍ' ﮐﻪ ﺧﻮ= ﺩ ﺑﺮﺗﺮﻳﻦ ﻫﻨﺮ&#= 65263; ﺑﺮ ﻣﺮﺍﺗﺐ ﺍﺣ&= #65262;ﺍﻝ ﻗﺒﻠﻰ ﺩﺍﺭﻧﺪ'&= #65169;ﺎﺯ ﻭﺳﻴﻠﻪﺍﻯ ﻣﻴ&#= 65256;ﻤﺎﻳﺪ ﮐﻪ ﺍﺯ ﻃﺮﻳﻖ ﮐ= ﺎﺭﺑﺮﺩ ﻫﺮ ﺑﺎﺭ ﺑﻬﺘﺮ = ﺍﺯ ﺁﻧﻬﺎ'ﺧﻮﺩﺭﺍ &= #65169;ﺎﺻﻮﻝ ﺑﺮﺗﺮ ﻭ ﺷﻬﻮﺩ&= #65263; ﺑﺎﻟﺎﺗﺮ ﻭﺍﻟ&#= 65260;ﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻭﺳﻴﻌ= 5176;ﺮ ﻭ ﻋﻘﻠﻰ ﺑﺮﺳﺎ&= #65255;ﺪ.ﻭ ﺧﻠﺎﺻﻪ ﺳﺎﻟﻚ &= #65259;ﺮ ﭼﻴﺰﻯ ﻭﻫﺮﺣﺎ&#= 65247;ﻰ ﻭﻫﺮ ﻣﻘﺎﻡ ﻭ ﻫ= ﺮ ﺷﻬﻮﺩﺍﺯ ﺗﺠﻠ&#= 1617;ﻰ ﺍﻟﻬﻰ'ﻭ ﺑﺴﻴﺎ&= #65197; ﻣﻘﺪس ﺩﺭ ﻧﻈﺮ &= #65203;ﺎﻟﻚ ﺭﺍ'ﻭﺳﻴﻠﻪﺍﻯ &= #65251;ﻴﺪﺍﻧﺪ ﮐﻪ ﺑﺒﺎﻟﺎﺗﺮ &= #65169;ﺮﺳﺪ. ﻭ ﻟﺬﺍ ﻫﻤﻴﺸﻪ = ﺍﺫﮐﺎﺭ ﺗﻮﺣﻴﺪﻯ ﺩﻓﻊ &= #65175;ﺮﻛﺎﺣﺘﻤﺎﻟA= 264; ﻣﻄﺮﺡ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ ﭼﻮﻥ ﺳﺎﻟﻚ ﺭﺍ&= #65257; ﺧﺪﺍ ﻭ ﺗﮑﺎﻣﻞ'= ﻫﺮ ﻧﻮﻉ ﻟﺬﺗﻰ ﺩﺭ = ﻫﻤﻪ ﻣﻘﺎﻡ ﻭ ﺣﺎﻝ ﺟ= ﺪﻳﺪﻯ ﮐﻪﺑﺎﺷﺪ' ﻫﺪﻑ = ﺧﻮﺩ ﻧﻤﻴﺪﺍﻧﺪ.ﻭﻟ&#= 65264; ﻭﺳﻴﻠﻪ ﻳﺎ ﻋﻠ&= #65166;ﻣﺘﻰ ﺍﺯ ﻳﻚ ﺗﻮﻓﻴﻖ = ﻣﺮﺣﻠﻪﺍﻯ اﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&#= 65194;ﺍﻧﺪ. ﺗﻤﺎﺷﺎﻯ ﻏﺮﻭ&#= 65167; ﺧﻮﺭﺷﻴﺪ ﻟﺪﻧ&#= 1617;ﻰ ﺩﺭ ﺗﻤﺎﺷﺎﭼﻰ'&= #64400;ﻪ ﭼﻘﺪﺭ ﻧﻴﺮﻭﻫ&#= 65166;ﻯ ﻧﺎﺍﻣﻴﺪﻯ ﻭ ﺿ&= #65228;ﻒ ﻭﺟﻬﻞ ﺩﺭﻭﻥ ﺷ&= #65192;ﺺ ﺭﺍ ﺗﺤﺮﻳﻚ ﻣﻴ&= #64401;ﻨﺪ.ﮐﻪ ﺗﻤﺎﻡ ﻟﺬﺕ ﻭﻫ&= #65250; ﺣﺎﻝ ﺧﻮﺩ ﺑﺎ ﻏ= ﺮﻭﺏ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ.&= #64344;س ﻋﮑس ﺍﻟﻌﻤﻠﻬ= 5166;ﻯ ﻃﺒﻴﻌﻰ ﺭﻭﺍﻧ&#= 65260;ﺎ ﺩﺭ ﻫﻤﻪ ﺍﻧﺴﺎ&= #65255;ﻬﺎ' ﻫﺮﭼﻪ ﻟﺬﺕ ﺑﻴ&= #65208;ﺘﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ'&= #65193;ﻟﻴﻞ ﻫﻢ ﻭﺟﻮﺩ ﻋﻮﺍ&= #65251;ﻞ ﻣؤثّرﻯ اﺳﺖ ᤨ= 0;ﻪ ﻗﻬﻘﺮﺍﺋﻰ ﻣﻴ&#= 65170;ﺎﺷﻨﺪ.ﻭﻟﻰ ﺳﺎﻟﻚ ﮐﻪ ﻣﻴﺨ&= #65262;ﺍﻫﺪ ﻫﻢ ﺭﻧﮓ ﻭﻫﻢ ﺣ= ﺎﻝ'ﺑﺎ ﭘﻴﺮ ﻭﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﺧﻮﺩ ﺩﺭ ﺑﻴﺎﻳ&= #65194;'ﻟﺬﺗﻰ ﻧﺒﻴﻨﺪ' ﺑﻠﮑﻪ = ﺭﻧﺞ ﻭ ﺳﺨﺘﻰ ﮐﻮﻩ ﻧ= ﻮﺭﺩﻯ ﺭﺍ ﺩﺭﺧﻮﺩ می &#= 65170;ﻴﻨﺪ.ﻭﻟﺎﺯﻡ ﻣﻴﮑﻨﺪ ﮐﻪ ﭼﻮ&= #65253; ﺩﺭﻳﺎﺋﻰ ﺭﻭﺍ&#= 65253; ﻭ ﺗﺰﮐﻴﻪ ﻧﻔس &= #65169;ﺪﺭﺟﻪﺍﻯ ﺭﺳﻴﺪ'ﮐﻪ ﻫﻢ ﺣ= ﺎﻝ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺷﻮﺩ. ﺁﻧﮕﺎﻩ ﻟ= ﺬﺕ ﺑﻠﻮﻍ ﻭﮐﻤﺎﻝ &= #65193;ﺍﺭﺩﭼﻮﻥ ﻟﺬﺗﻬﺎﻯ ﻗﻬﻘ&#= 65198;ﺍﺋﻰ' ﮔﺮﭼﻪ ﺑﺎ= ;ﺯ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﺸﻬﻮ&#= 65193; ﺑﺮﺗﺮﻯ'ﺑﺎﺯ ﺳ&= #65192;ﺘﻰ ﻫﺎﻯ ﮐﻮﻩ ﻧﻮﺭ&= #65193;ﻯ ﺳﺎﻟﻚ ﺷﺮﻭع ﻮ &= #65207;ﺪﻳﺪ ﺗﺮ ﻣﻴﺒﺎﺷﺪ.ﺁ&= #65255;ﮕﺎﻩ ﮐﻪ ﻣﺘﻮﺟّﻪ ﻣ&#= 65268;ﮕﺮﺩﺩ'ﺩﻗﻴﻘA= 166; ﺑﻤﻘﺎﻡ ﭘﻴﺮ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ ﺭﺳﻴﺪﻩ ﮔ&= #65198;ﭼﻪ ﻧﺰﺩﻳﻚ ﺷﺪﻩ ﺍ&= #65203;ﺖ.ﻭﻫﻨﻮﺯ ﺭﺍﻩ ﺩﺭﺍﺯﺗﺮ&#= 65263; ﺩﺭ ﭘﻴﺶ ﺩﺍﺭﺩ'= ﮐﻪﺑﺎﻳﻦ ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﭘ&= #65268;ﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺳ&= #65268;ﺪ ﺯﻳﺮﺍ ﭘﻴﺮ ﻫﻔ&= #65174; ﺷﻬﻮﺩ ﺍﻟﻬﻰ ﺭ&= #65165; ﺩﺍﺭﺩ ﻭ ﺳﺎﻟﻚ = ﺗﻨﻬﺎ ﺑﺸﻬﻮﺩ ﺍﻭل ﺤ&#= 65204;ﻴﻨﻰ ﺧﻮﺩ ﺩﺭ ﻣﻘﺎﻡ = ﭘﻴﺮ ﺑﺮﺳﺪ.ﻭﺩﻳﮕﺮ &= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺑﺮﺗﺮ &= #65193;ﺭ ﭘﻴﺮ ﺭﺍ ﻧﺪﻳﺪ&= #65257; ﺍﺳﺖ.ﺯﻳﺮﺍ ﭘﻴ&= #65198; ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ'ﻫﻢ ﻣ&= #65240;ﺪﺳﺎﻥ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺑ&= #65198;ﺍﻯ ﺳﺎﻟﻚ ﺗﺠﺴﻢ ﻣ&= #65268;ﻨﻤﺎﻳﺪ.ﺣﺘﻰ ﺗﺠﺴّﻢ ﺭﻭح اA= 247;ﻬﻰ ﺩﺭ ﭘﻴﺮ'ﻭﺗﻨﻬ&= #65166; ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻭ = ﺣﺘﻰ ﭘﻴﺮ'ﻧﻤﺎﻳﻨﺪ&#= 64404;ﻰ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭ&= #65165; ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺩ&= #65165;ﺭﺩ . <o:p></o:p> ﺗﻔﺎﻭﺕ= </spa= n>ﻋﻠﻢ ﻭ ﻫﻨﺮ' &#= 65259;ﻤﺎﻥ ﻧﻘﺶ ﺣﻮﺍس ﺍﻧ&#= 65204;ﺎﻥﻴﺎ ﺩﺭ ﻳﻚ ﺗﺠﺮﺑﻪ = ﺟﻤﺎﻟﻰ ﻭ ﻫﻨﺮﻯ ﺍﺳﺖ.ﻋ= ﻠﻢ ﺑﺨﺼﻮﺹ ﺗّﻨﻴ= 5242;'ﮐﻪ ﺩﺭ ﻫﻨﺮ ﺑﮑﺎﺭ = ﻣﻴﺮﻭﺩ'ﻳﺎ ﻗﻄﻌﻪ ﻫﻨﺮﻯ ﺑ&= #65262;ﺟﻮﺩ ﺁﻳﺪ'ﺑﺴﺘﻪ ﺑﻘ&= #65194;ﺭﺕ ﺣﻮﺍس ﻭ ﺗﺸﺨﻴ&#= 65210; ﻭﻣﻬﺎﺭﺗﻬﺎﻯ &#= 65175;ﮑﻨﻴﮑﻰ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ.&= #65193;ﺭ ﻫﻨﺮ ﻣﺎﻧﻨﺪ ﺍ&= #65193;ﻳﺎﻥ' ﺍﻋﺘﻤﺎﺩ ﺑﺨﻴ&#= 65166;ﻝ ﻫﺴﺖ.ﻭﻟﺬﺍ ﻣﺤ&= #65198;ﮐﻬﺎﻯ ﺑﻴﺪﺍﺭ ﮐﻨﻨﺪ&#= 65257; ﺃﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65165;ﻧﺴﺎﻥ' ﻭﻣﺤﺮﮐﻬﺎﻯ ﺣ&#= 65204;ّﻰ ﻭ ﻋﺼﺒﻰ ﻣﺨﺘﻠ&= #65234; ﺩﺭﻫﻨﺮﻣﻨﺪ ﻣ&#= 65220;ﺮﺡ ﻣﻴﺸﻮﺩ.ﮐﻪ ﮔﻮ&= #65163;ﻰ ﭼﻨﺪﻳﻦ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺑﺎﻫﻢ ﺩﺭ ﻧﺎﻡ = ﻳﻚ ﻫﻨﺮﻣﻨﺪ ﻣﺸﻐ&#= 65262;ﻝ ﻫﻨﺮ ﻧﻤﺎﺋی هستند. ﻭ ﭘس ﺍʋ= 99; ﺍﺣﺴﺎس هاﻯ ﻣﺘﻔﺎﻭﺕ = 5193;ﺭ ﺑﺎﺯﺗﺎﺏ'ﻭﺑﻌ&#= 65256;ﻮﺍﻥ ﻋﮑس ﺍﻟﻌﻤﻞ'ﮐ&#= 65258; ﺗﺨﻴّﻞ ﻫﺮ ﺍﻧ&#= 65236;ﻌﺎﻝ ﻋﻤﻞ ﻣﻴﮑﻨﺪ' ﻭ= ﺗﺒﺪﻳﻞ ﻭﺗﺄﻭﻳﻞ ﺗﻔﺴ&#= 65268;ﺮ ﻣﻰ ﮔﺮﺩﺩ.ﮐﻪ ﺧ= ﻴﺎﻝ ﺭﺍ ﻣﺠﺴّﻢ ﻣﻴ&#= 65256;ﻤﺎﻳﺪ.ﺩﺭ ﻣﺴﺄﻟﻪ ﺩﻳﺪﻥ &= #65261; ﺷﻨﻴﺪﻥ'ﺃثر ﻫ= 5256;ﺮﻯ ﺗﻔﺎﻭﺕ ﻫﺴﺖ.ﮐ&= #65258; ﺩﺭ ﺩﻳﺪﻧﻰ ﻳﻚ = ﺻﺤﻨﻪ ﻫﻨﺮﻯ ﺍﺯ ﻃﺮﻳ&= #65238; ﭼﺸﻢ ﺑﺨﻴﺎﻝ ﻣ&= #65268;ﺮﺳﺪ.ﻳﺎ ﻫﻤﺎﻥ ﺗﺼﻮﺭ ﻭ = ﺗﻔﺴﻴﺮ ﺑﺮﺣﺴﺐ ﺳﻮﺍﺑ&#= 65238; ﺫﻫﻨﻰ'ﻭ ﺍﮐثر= 5227;ﻤﻠﻴّﺎﺕ ﺫﻫﻨﻰ ﺍﻧﺴﺎﻥ اﺳﺖ. ﺁﻧﮕﺎﻩ ﻋ&= #64401;س ﺍﻟﻌﻤﻞ ﺍﻧﺴﺎ&#= 65253; ﺑﻌﻨﻮﺍﻥ ﺑﺎﺯ&#= 65175;ﺎﺏ ﺩﻳﺪﻥ ﺻﺤﻨﻪ ﺩ&= #65203;ﺖ ﻣﻴﺪﻫﺪ.ﻭﻟﻰ ﺩ&= #65197; ﺷﻨﻴﺪﻥ ﻳﻚ ﻗﻄ&= #65228;ﻪ ﻫﻨﺮﻯ ﺑﻄﻮﺭﺧ&#= 65166;ﻡ ﻭﺍﺭﺩ ﺧﻴﺎﻝ ﻣ&= #65268;ﺸﻮﺩ.ﮔﻮﺋﻰ ﻧﻴﺎﺯ ﺑﺘﺨﻴّ= 5246; ﻭﺗﺮﮐﻴﺐ ﻭ ﻋﻤ&= #65248;ﻴّﺎﺕ ﺫﻫﻨﻰ ﻧﺪﺍﺭﺩ. = ﮔﺮﭼﻪ ﺣﺎﻓﻈﻪ ﺑﻤﻴﺎ&#= 65253; ﻣﻴﺂﻳﺪ.ﭘس ﺷﻨ&#= 65268;ﺪﻩ ﻫﺎ ﺗﻤﺎﻳﻞ ﺑﺮ&= #65165;ﻯ ﺷﻨﺎﺧﺖ ﭼﻮﻥ ﺩ&= #65267;ﺪﻥ ﻧﺪﺍﺭﺩ. ﻭ ﻇﺎﻫ= ﺮﺍ ﺑﺎﺯﺗﺎﺏ ﺍﻧﺴ&#= 65166;ﻥ ﺍﺯ ﺷﻨﻴﺪﻥ ﻫﺎ = ﺟﻨﺒﻪ ﻫﺎﻯ ﻋﻘﻠﻰ ﻧﺪ&= #65165;ﺭﺩ.ﻭﮐﺎﻣﻠﺎ ﺍﺣﺴﺎﺳﻰ ﻋﻤﻞ &= #65251;ﻴﮑﻨﺪ.ﺩﺭﺣﺎ= 5247;ﻴﮑﻪﺩﺭ ﺩﻳﺪﻧﻰ'ﻫﻢ ﮐﻤ&= #65176;ﺮ ﺣﺴّﺎس ﻭﻫﻢ ﺑ= 5268;ﺸﺘﺮ ﺩﻟﺎﺋﻞ ﻋﻘﻠﻰ &= #65251;ﻄﺮﺡ ﺍﺳﺖ. <sp= an lang=3DAR-SA>ﭘس( ﺩﻳﺪﻥ) ﮐ= 5258; ﻣﻘﺎﻡ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﺳﺎﻟﻚ ﺟﻠﻮﺗﺮ &= #65165;ﺳﺖ.ﻭ ﺳﺎﻟﻚ ﺩﺭ ﺗﻤﺮ&= #64400;ﺰ ﺩﺍﺋﻢ ﺩﺭﺣﻀﻮ&#= 65197; ﺫﻫﻨﻰ ﺻﻮﺭﺕ ﺍ&= #65247;ﻬﻰ ﭘﻴﺮ ﮐﺎﻣﻞ ﺧﻮ&= #65193; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ' ﻭ(ﺷﻨﻴﺪﻥ) ﮐﻠﺎ= ﻡ ﻭﺩﺳﺘﻮﺭﺍﺕ ﭘ&#= 65268;ﺮ ﺑﺎ ﻫﻢ(ﺍﺣﺴﺎس &= #65261;ﻋﻘﻞ)ﺧﻮﺩﺭﺍ ﭘﻴﺶ ﻣﻴﺒﺮﺩ.ﻭ&= #65259;ﺮﻗﺪﺭ ﮐﻪ ﺳﺎﻟﻚ ﭘﻴﺸ&= #65198;ﻓﺖ ﺗﮑﺎﻣﻠﻰ ﺑﻤﺮ&#= 65165;ﺗﺐ ﺍﻟﻬﻰ ﺑﻨﻤﺎﻳ&#= 65194;' ﻫﻤﺎﻥ ﺍﺣﺴﺎس &#= 65165;ﻭ ﺑﺎ ﻋﻘﻠﺒﺎﺯ ﺑ&= #65166;ﻫﻢ ﻫﺴﺘﻨﺪ.ﺍﮔﺮ ﺍ&= #65267;ﻦ ﺍﺣﺴﺎس ﺭﺍ ﺍﺯ &= #65165;ﻳﻦ ﻋﺎﻃﻔﻪ ﺍﻟﻬﻰ &= #65169;ﮕﻴﺮﻳﻢ' ﮐﻪ ﻫﻴﭻ ﺷﺒﺎﻫ&= #65176;ﻰ ﺑﺎ ﺍﺣﺴﺎس ﻣﺎ&#= 65193;ﻯ ﻭ ﻟﺬﺕ ﻣﺎﺩﻯ ﺩ= ﺭﺳﺎﺑﻘﻪ ﺍﻭﻟﻴّﻪ ﺩﺭ ﺳ&#= 65166;ﻟﻚ ﻧﺪﺍﺭﺩ.ﻭﭼﻨﻴ&#= 65254; ﺟﻨﺒﻪ ﻫﺎﻯ ﻋﻘ&= #65248;ﻰ'ﺍﺣﻮﺍﻝ ﺟﺪﻳﺪ ﺷﻬﻮﺩﻯ &= #65169;ﺮﺗﺮ'ﭼﻮﻥ ﻫﻤﺎﻥ ﻣﻌﻘﻮﻟ&#= 65166;ﺕ ﻣﺎﺩﻯ ﻭﻣﻨﻄﻖ &= #65169;ﺸﺮﻯ ﺳﺎﺑﻖ ﻧﻤﻰ ﺑﺎ&= #65207;ﺪ.ﻳﮑﻰ ﺍﻳﻨﮑﻪﻣﻨﻄﻖ &#= 65165;ﻟﻬﻰ ﻭﻣﺘﺎﻓﻴﺰﻳﻚ &#= 65165;ﺳﺖ'ﮐﻪ ﺣﺘﻰ ﺧﻮﺩ ﺍﻧﺴ&= #65166;ﻥ </spa= n>ﮐﺎﻣﻞ ﻧﻴﺰ A= 255;ﻤﻰ ﺗﻮﺍﻧﺪ'ﺍﻳﻦ ﻣ&= #65256;ﻄﻖ ﺍﻟﻬﻰ ﺭﺍ ﺗﻨﺰ&= #65267;ﻞ ﺑﻤﻨﻄﻖ ﻣﺎﺩﻯ &= #64400;ﻨﺪ. ﻭ ﻟﺬﺍ ﺍﻭﻟﻴﺎ = ﻭ ﻋﺮﻓﺎ ﮐﻪ ﻣﻌﺮ&= #65235;ﺖ ﺧﻮﺩﺭﺍ ﻫﻤﻴﺸ&#= 65258; ﺳﻤﺒﻮﻟﻴﻚ ﻭ ﻋ&= #65166;ﻃﻔﻰ' ﻭﺣﺘﻰ ﺍﺣﺴﺎﺳ&#= 65264; ﺩﺭﻣﻴﺂﻭﺭﻧﺪ &#= 64400;ﻪ ﻣثلا ﺭﺍﺑﻄﻪ A= 203;ﺎﻟﻚ ﭘﻴﺎﻣﺒﺮ ﺍﻟﻬ&#= 65264; ﺭﺍ'ﺑﺼﻮﺭﺕ ﺭﺍ&= #65169;ﻄﻪ ﺩﻭ ﺟﻨس ﻣﺨﺎﻟ&#= 65234;'ﺩﺭﺍﻧﺴﺎﻥ ﻋﺎﺭﻑ ﺗﺸﺒﻴﻪ &= #65251;ﻴﮑﻨﻨﺪ.ﺗﺎ ﻋﻮﺍﻡ ﺗﻮﺍﻥ ﺸ&= #65256;ﻴﺪﻥ ﻭﺩﺭﻙ ﺑﮑﻨﻨﺪ.&= #64404;ﺮﭼﻪ ﺑﺠﺎﻯ ﻟﺬﺕ ﺍﻟ&= #65260;ﻰ'ﺑﺎﺯ ﻟﺬﺕ ﺟﺴﻤﻰ ﻣﻴ&= #65170;ﺮﻧﺪ.ﮔﻮﺋﻰ ﺳﺎﻟﻚ ﮔﺮﻳﺎﻥ &= #65169;ﺮﺍﻯ ﺩﻳﺪﺍﺭ ﭘﻴﺮ'ﺑ&= #65198;ﺍﻯ ﺩﺭﻳﺎﻓﺖ ﺩﺳﺘ&#= 65262;ﺭ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺭﺍ'ﻫﻤﺎﻥ ﺃﺷﻚ = ﺭﻳﺰﻯ ﻋﺎﺷﻖ ﺑﺮﺍﻯ ﺩ&= #65267;ﺪﺍﺭ ﻣﻌﺸﻮﻕ ﺯﻥ ﻣﻴ&= #64401;ﻨﺪ.ﺍﻳﻦ ﻣﺴﻠّﻢ ﺍﺳﺖ ﮐ&#= 65258; ﻋﻤﻞ ﺍﺩﺭﺍﻙ ﺫ&= #65259;ﻨﻰ ﺩﺭ ﺍﻧﺴﺎﻥ'ﺑﺪ&= #65261;ﻥ ﺗﺤﺮﻳﻚ ﺧﺎﻃﺮ&#= 65165;ﺕ ﻭ ﺻﻮﺭﺗﻬﺎﻯ ﺫ&= #65259;ﻨﻰ ﺍﻧﺒﺎﺭ ﺷﺪﻩ ﺩ&= #65197; ﺫﻫﻦ ﻫﺮ ﺍﻧﺴﺎ&= #65253; </spa= n>ﻧﻴﺴﺖ.ﻭﺍﻟ¡= 7;ﺎ ﺷﻨﺎﺧﺘﻦ ﺍﺯ ﺍ&= #65251;ﺮ ﺟﺪﻳﺪ ﻧﺪﺍﺭﺩ.&= #64344;س ﺍﺣﺴﺎﺳﻰ ﻫﻢ ﻧ&= #65204;ﺒﺖ ﺑﺪﺍﻥ ﻧﺪﺍﺭﺩ.&= #65247;ﺬﺍ ﻣﻠﺎﺣﻈﻪ ﻣﻴﺸ&#= 65262;ﺩ ﺍﻳﻦ ﺧﺎﻃﺮﺍﺕ &= #65193;ﺭﺣﺎﻓﻈﻪ ﺩﻭ ﺃثر ﻣﻌﮑﻮ= 587; ﻫﻢ ﺩﺭ ﺍﻧﺴﺎﻥ = ﺩﺍﺭﺩ.ﮐﻤﻚ ﺷﻨﺎﺧﺖ'ﻭﮔﺎﻫ&#= 65264; ﺑﺎﻋث ﻋﺪﻡ ﺷﻨ&#= 65166;ﺧﺖ. ﻭﻳﺎﺣﺘﻰ ﺧﻄﺎ &= #65193;ﺭﺷﻨﺎﺧﺖ ﺑﻨﻤﺎﻳﺪ.ﻭﻟﺬ&#= 65165; ﻣﻴﮕﻮﺋﻴﻢ ﺣﺎ&#= 65235;ﻈﻪ ﺧﻴﺎﻧﺖﮐﺎﺭ ﺍ&#= 65203;ﺖ'ﭼﻮﻥ ﺳﺎﺧﺘﻤﺎﻥ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ ﻭ ﻧﺎﺧﻮ&= #65193; ﺁﮔﺎﻩ ﺁﻟﻮﺩﮔ&#= 65264; ﻫﺎﺋﻰ ﺩﺍﺭﺩ.ﮐ&= #65258; ﻫﺮﭼﻪ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺑﻴﺸﺘﺮ ﺷﺪ' ﮐﻤ= ﺘﺮ ﺧﻴﺎﻧﺖ ﺍﺯ ﺣﺎ&= #65235;ﻈﻪ ﺍﻣﮑﺎﻥ ﺩﺍﺭﺩ.&= #65261; ﺑﻴﺸﺘﺮ ﺍﻣﮑﺎ&#= 65253; ﺗﻔﮑّﺮ ﺩﺭﺍﻧ= 5176;ﺨﺎﺏ ﺩﺭﺳﺖ ﻭ ﻏﻠﻂ ﻧ= ﻔس ﻭﺭﻭﺍﻥ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﺩ.ﻭ ﺧﻮﻳﺸ&= #65176;ﻦ ﺩﺍﺭﻯ ﻫﻤﻴﻦ ﺍ&= #65203;ﺖ.ﮐﻪ ﺑﺎ ﺍﻳﻨﮑﻪ ﻧﻔ&= #1587; ﺍﻣّﺎﺭﻩ ﭼﻴﺰ= 5263; ﺭﺍ ﻣﺤﺒﻮﺏ ﻭ ﻣ= ﻄﻠﻮﺏ ﺧﻮﺩ'ﺑﺮﺍﻯ ﺻﺎ&= #65187;ﺐ ﺧﻮﺩ ﺍﻋﻠﺎﻡ ﻣ&= #65268;ﮑﻨﺪ ﻭ ﻓﺸﺎﺭ ﻣﻴﺂﻭ&= #65197;ﺩ'ﺑﺎﺯ ﻋﻘﻞ ﻭ ﺍﺻﻮﻝ ﺟ= ﺪﻳﺪ ﺭﺍﻩ ﺍﻟﻬﻰ ﻭ ﺳ= ﻠﻮﻙ ﺳﺎﻟﻚ'ﮐﻪ ﭘﻴﺮ = ﺩﺭ ﺳﺎﻟﻚ ﺟﺪﻳﺪ ﺑ&= #65198;ﻗﺮﺍﺭ ﮐﺮﺩﻩ ﺍﺳﺖ'ﻣﺎ&= #65255;ﻊ ﺍﺯﺍﻧﺘﺨﺎﺏ ﺷ&#= 65260;ﻮﺍﻧﻰ ﮐﺎﺭ ﻧﻔس ﻣﻴﺸ&#= 65262;ﺩ.ﺗﺎ ﺳﺎﻟﻚ ﺑﺠﺎﻯ ﭘ&= #65268;ﺸﺮﻓﺖ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ'&= #65193;ﻭﭼﺎﺭ ﻟﻐﺰﺵ ﻋﻘﺐ ﺭﻭ&= #65263; ﻧﺸﻮﺩ.ﻭ ﭼﻮﻥ ﺳ= ﺎﻟﻚ ﮐﻪ ﺑﺎﺯﮔﺸﺘﻪ &= #65169;ﺨﻠﻖ ﻭﻣﻮﺭﺩ ﺗﻀﻤﻴ&#= 65254; ﺍﻟﻬﻰ ﻗﺮﺍﺭ ﮔ&= #65198;ﻓﺖ'ﺁﻧﮕﺎﻩ ﻫﺮ ﺍﺟﺮﺍﻯ ﻧﻔ&= #1587; ﺍﻣّﺎﺭﻩ'ﻋﻤﻠ= 5166; ﺍﺟﺮﺍﻯ ﻧﻔس ﺍ&#= 65247;ﻬﻰ ﺷﺪﻩ ﻣﻴﺒﺎﺷﺪ. = ﮐﻪ ﺣﺘﻤﺎ ﺟﻨﺒﻪ ﻋ&= #65240;ﻠﺎﻧی ﺘﺮ ﺁﻥ ﺑﻴﺸﺘﺮ'= ﻭﺑﺮﺍﻯ ﺳﻠﺎﻣﺘﻰ ﺭﻭﺍ&#= 65253; ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65193;ﺭﻣﺪﺕ ﺑﻘﻴّﻪ ﺯﻧﺪﮔ= 5264; ﺑﺸﺮﻯ ﻟﺎﺯﻣﻤ&#= 65268;ﺒﺎﺷﺪ.ﻭ ﻳﺎ ﺑﺮﺍﻯ ﻫﻢ ﺭ= ﻧﮕﻰ ﺑﺎ ﺳﺎﻟﮑﺎﻥ ﻭ = ﺣﺘﻰ ﺑﺎ ﻣﺮﺩﻡ ﺧﻮﺩ = ﻟﺎﺯﻡ ﺩﺍﺭﺩ'ﮐﻪ ﻣﻮﺭ&= #65193; ﺗﮑﻔﻴﺮ ﻗﺮﺍﺭ &= #65255;ﮕﻴﺮﺩ.ﻭ ﻳﺎ ﺳﺎﻟﻚ ﻣﻮﺭ&= #65193; ﺗﺤﺒﻴﺐ ﻗﺮﺍﺭ &= #64404;ﻴﺮﺩ. ﭼﻮﻥ ﻫﻢ ﺭﻧﮕﻰ = ﺩﺍﺭﺩ.ﻟﺬﺍ </spa= n>ﺣﺎﻓﻈﻪ ﺧﺎʌ= 19;ﺮﺍﺕ ﺣﺠﺎﺏ ﻧﻔﺶ ﻫﺴ&= #65176;ﻨﺪ. ﻭ ﺯﻳﺎن ﺒﺎﺭ ﻣ&= #65240;ﺎﻡ ﺭﻭﺣﻰ ﺳﺎﻟﻚ. ﺑ= ﺎﺯ ﻓﺮﺍﻣﻮﺵ ﻧﮑﻨ&#= 65268;ﻢ'ﺍﺣﺴﺎس ﻣﺎﺩﻯ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﻋﺎﺩﻯ'ﻏﻴﺮ ﺍﺯ = ﺩﺭﻙ ﺣﺴّﻰ ﺩﺭ ﺫﻫﻦ &= #65165;ﻭ ﺍﺳﺖ. ﮐﻪ ﺑﻤﺮﺣ= ﻠﻪ ﺗﺤﻠﻴﻞ ﻋﻘﻠﻰ' = ﻭ ﺑﺮﺭﺳﻰ ﻫﺎﻯ ﺒ&= #65268;ﺸﺘﺮ ﺷﺪﻩ ﻏﻴﺮ ﺍﺯ ﺍ= ﺣﺴﺎس ﻋﺎﻃﻔﻰ ﺳﺎﻟﻚ &= #65165;ﺳﺖ'ﮐﻪ ﻫﻤﺮﺍﻩ ﮐﻨﺘﺮ&#= 65245; ﻭﺧﻮﻳﺸﺘﻦ ﺩﺍ&#= 65197;ﻯ ﺳﺎﻟﻚ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ ﺗﻮﺟّﻬﻰ ﺑﺎﺣ= 5204;ﺎس ﻭﻧﺘﺎﻳﺞ ﺑﺮﺭ&#= 65203;ﻰ ﻋﻘﻠﻰ ﺍﺣﺴﺎس &#= 65255;ﻤﻰ ﮐﻨﺪ.ﻭ ﻫﻤﭽﻨﺎ&= #65253; ﺩﺭ ﺗﺴﻠﻴﻢ ﻭ ﺍ= ﻃﺎﻋﺖ ﺧﻮﺍﺳﺘﻪ ﭘﻴﺮ &= #65261;ﺧﺪﺍﻭﻧﺪ' ﻭ ﺁﺭﺯﻭﻯ ﻧﺠﺎ&= #65173; ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭ ﺑﺎﺯ ﻫﺮﭼﻪ ﺍ= ﻳﻦ ﺍﺣﺴﺎس ﻭﺩﺭﻙ &#= 65165;ﺣﺴﺎس ﻭ ﻗﺪﺭﺕ ﮐﻨﺘﺮ&= #65245; ﺍﺣﺴﺎس ﺩﺭ ﺳﺎ&#= 65247;ﻚ ﻏﻴﺮ ﺍﺯ ﺍﺣﺴﺎ&= #1587; ﻋﺎﻃﻔﻰ ﺍﻧﺴﺎ&#= 65253; ﮐﺎﻣﻞ ﺍﺳﺖ.ﮐﻪ = ﻧﻮﻋﻰ ﺍﺣﺴﺎﺳﻰ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺳﻄﺢ ﮐﺎﻣﻞ = ﻧﻮﻉ </spa= n>ﺑﺸﺮﻯ ﺍﺳﺖ.A= 175;ﺎ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ &= #65175;ﺎ ﺧﺪﺍﻭﻧﺪ ﻣﻄﻠ&#= 65238; ﺃﻫﻮﺭﻣﺰﺩﺍ ﭼ&#= 65256;ﺪﻳﻦ ﮔﻮﻧﻪ ﺍﺣﺴﺎﺳ&#= 65260;ﺎﻯ ﺩﻳﮕﺮﻯ ﺩﺭ ﭘﻴ&= #65206; ﻣﻴﺮﺳﻨﺪ.ﮐﻪ ﺣ&= #65176;ﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺸﺮﻯ ﺍﺯ ﺁﻥ ﺧ= ﺒﺮﻯﻨﺪﺍﺭﺩ.ﻫ&#= 65252;ﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﺑﻴﻦ = ﻋﺎﻃﻔﻪ ﭘﺪﺭﻯ ﻓﺮﺯﻧﺪ&#= 65263;'ﻭ ﻋﺎﻃﻔﻪ ﺍﻧﺴﺎ&#= 65255;ﻰ ﺑﺘﻤﺎﻣﻰ ﻣﻮﺟ&#= 65262;ﺩ ها ﻭ ﻋﻮﺍﻃﻒ ﻧ&#= 65262;ﻉ ﺑﺸﺮﻯ ﺑﺎ ﻋﺎﻃ&= #65236;ﻪ ﺍﻧﻮﺍﻉ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺑﺎ ﻫﻢ ﻓﺮﻕ ﺩﺍ= ﺭﻧﺪ.ﮔﺮﭼﻪ ﺩﺭ ﮐﻞّ ﻭﻳﺎﺩ&#= 65197; ﻇﺎﻫﺮ ﺍﺯ ﻳﻚ ﺟ= ﻨس ﻭ ﺻﻔﺎﺕ ﻭ ﺑﺮﺩ= ﺍﺷﺘﻬﺎ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ' = ﮐﻪ ﻣﺎ ﺍﺯ ﻋﺎﻃﻔﻪ = ﻣﺎﺩﺭﻯ ﻣﻴﻤﻮﻥ ﻭﺍﻧﺴ&#= 65166;ﻥ' ﻳﮑﺴﺎﻥ ﺷﺒﻴﻪ &= #65169;ﻬﻢ ﻣﻴﺪﺍﻧﻢ ﺩﺭ ﺣ&= #65166;ﻟﻰ ﮐﻪ ﺟﻬﺎﻧﻰ ﺗﻔ&= #65166;ﻭﺕ ﺩﺍﺭﻧﺪ . ﺍﻣﺎ ﺃ= ;ثر ﻫﻨﺮﻯﻮ ﻋﻨﺎﺻ&#= 65198;ﺁﻥ 'ﻳﺎ ﻣﻮﺿﻮﻋﺎﺕ = ﺍﺻﻠﻰ ﻋﻠﻢ ﺟﻤﺎﻟﻰ ﻭ = ﺍﺳﺘﺘﻴﻚ ﮐﻪ ﺑﺎﻳﺪ ﮔﻔﺖ.= ﻋﻠّﺖ ﺍﻳﻨﮑﻪ ﻋﻠﻢ ﺯ&= #65267;ﺒﺎﺋﻰ ﺷﻨﺎﺳﻰ ﺭﺍ'ﺩﺭ = ﻣﻘﺎﺑﻞ ﻭﻣﻌﺎﺩﻝ ﺃثر = 5259;ﻨﺮﻯ ﻗﺮﺍﺭ ﻣﻴﺪﻫﻨ&#= 65194;.ﺯﻳﺮﺍ(ﺃثر)ﻫA= 194;ﻑ ﻧﻘﻄﻪ ﺷﺮﻭﻉ ﮐ&= #65166;ﺭ ﺍﺳﺘﺘﻴﮑﻰ ﺯﻳ&#= 65170;ﺎﺋﻰ ﺷﻨﺎﺳﻰ ﺍﺳﺖ ﭼ&= #65262;ﻥ ﺍﻳﻦ ﻋﻠﻢ ﻧﻴﺎ&= #65199;ﺑﻤﻮﺿﻮﻉ ﻭ ﺳﻮﮊﻩﺍﻯ ﻣﺎ&= #65193;ﻯ ﻣﻴﺒﺎﺷﺪ'ﭘس ﺃ&#= 1579;ر ﻫﻨﺮﻯ ﺳﻮﮊﻩ ﻋ&= #65248;ﻢ ﻭﻳﺒﺎﺋﻰ ﺷﻨﺎ&#= 65203;ﻰ ﺍﺳﺖ ﭼﻪ ﺍﻳﻦ ﺳ= ﻮﮊﻩ ﺁثاﺭﻯ ﺩﺭ ﻣﮑ= 5166;ﻥ ﻣﻴﺒﺎﺷﺪ ﻣﺎﻧ&#= 65256;ﺪ ﺗﺎﺑﻠﻮ'ﻭ</s= pan> &#= 65267;ﺎ ﺁثاﺭﻯ ﮔﺬﺭﺍA= 253; ﺑﺎﺷﺪ ﻣﺎﻧﻨﺪ &= #65267;ﻚ ﻗﻄﻌﻪ ﻣﻮﺳﻴﻘ&#= 65264;.ﺩﺭ ﺃثرﻫﻨﺮﻯ ﻳﻚ = 5261;ﺣﺪﺕ ﻣﺎﺩﻯ'ﻭﺟﻮﺩﻯ &= #65251;ﺴﺘﻘﻞ ﻭ ﺟﺪﺍ ﺍﺯ ﻋﻮﺍ= ﻣﻞ ﺷﻨﻮﻧﺪﻩ ﺁﻥ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺍﻳﻦ ﺃثر ﻫﺪﻑ'&#= 65267;ﻚ ﻭﺣﺪﺕ ﻣﻴﮑﺎﻧ&#= 65268;ﮑﻰ ﻣﺎﺩﻯ ﺑﺮﺍﻯ ﺧ&= #65262;ﺩ ﺩﺍﺭﺩ ﻭﺧﻮﺩ ﭼ&= #65268;ﺰﻯ ﻣﺴﺘﻘﻞ ﺍﺯ ﻋﻮ&= #65165;ﻣﻞ ﺳﺎﺯﻧﺪﻩ'ﻳﺎ ﺷ&= #65198;ﺍﻳﻂ ﺯﻋﻮﺍﻣﻞ ﻣؤث= 17;ر ﺩﺭ ﭘﻴﺪﺍﻳﺶ ﺃ&= #1579;رﻯ ﻫﻨﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;. </spa= n>ﮐﻪ ﺷﺮﺍﻳﻂ A= 251;ﻴﺮﻭﻧﺪ ﻭﻫﻨﺮﻣﻨﺪﻧﻴ= 5200; ﻣﻴﺮﺩ.ﻭﻟﻰ ﺃث&#= 1585; ﻫﻨﺮﻯﺎﻭﺯﻧﺪ= 5257; ﻣﻴﻤﺎﻧﺪ.ﻭﻟﻰ &= #65199;ﻧﺪﻩ ﻣﺎﺩﻯ' ﻭﻧﻪ ﺯﻧ= ﺪﻩ ﺗﮑﺎﻣﻠﻰ ﺯﻳﺮ&#= 65165; ﺗﻐﻴﻴﺮﻯ ﻧمی = 5256;ﻤﺎﻳﺪ.ﮐﻪﻫﻤʋ= 66;ﻥ ﺗﻐﻴﻴﺮ ﺃﺗﻤﻰ &= #65261;ﻣﺎﻫﻮﻯ ﮐﻪ ﺩﺭ ﻫﺮ ﺗﻐﻴ= ﻴﺮ ﻣﺎﺩﻯ ﺩﺭ ﻃﺒﻴ&= #65228;ﺖ ﻫﺴﺖ.ﮐﻪﺩﻭﺭ ﺯ&= #65251;ﺎﻥ ﺍﻳﻦ ﺗﻐﻴﻴﺮ ﭘ&= #65262;ﺳﻴﺪﮔﻰ ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﺪ ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﻣ&= #65198;ﺩﻩ'ﭘس ﺍﺯ ﭼﻨﺪﻯ ﻣﺘﻠ&= #65166;ﺷﻰ ﻭ ﻧﻴﺴﺖ ﻣﻴﮕﺮ&= #65193;ﺩ </spa= n>ﻭﺣﺘﻰ ﺍﺳﺘʋ= 92;ﻮﺍﻧﻬﺎﻯ ﺍﻭ ﭘس ﺍﺯ ﺯﻣﺎ&= #65255;ﻰ ﺩﺭﺍﺯ ﺗﺮ. ﺍﺳﺘ= ﻘﻠﺎﻝ ﺍﺯ ﻫﻨﺮﻣﻨﺪ ﭼ&= #65262;ﻥ ﺫﺍﺗﺎ ﺣﺎﺻﻞ ﻳ&= #65242; ﺃﻣﺮ ﺑﺎﻃﻨﻰ ﻭ = ﺣﻘﻴﻘﺘﻰ ﺭﻭﺣﻰ ﺍﺳﺖ'ﮐﻪ = ﺩﺭﺃثر ﻫﻨﺮﻯ ﻫﺴﺖ. &#= 65261;ﺍﺯ ﻭﺟﻮﺩ ﭼﻨﻴﻦ ﺣ&= #65240;ﻴﻘﺘﻰ ﺣﮑﺎﻳﺖ ﺩﺍﺭﺩ. = ﮔﻮﺋﻰ ﺃثر ﻫﻨﺮﻯ ﭼﻮ= 5253; ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺩ&= #65197; ﻃﺒﻴﻌﺖ ﭼﻮﻥ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ' ﺣﻘﻴﻘﺖ = ﺍﺻﻠﻰ ﻭﻟﻮ ﻧﺎﭘﻴﺪﺍ &= #65261;ﺍﺭﺩ.ﮐﻪ ﮔﺮﭼﻪ ﺍﺯ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﻫﻨﺮ ﻣﻨ&= #65194; ﺟﺪﺍ ﺷﺪﻩ ﻭ ﻟﺤ= ﻈﻪﺍﻯ ﺍﻳﺴﺘﺎﺩﻩﺍﺯ &#= 65267;ﻚ ﺳﻴّﺎﻟﻪ ﻓﻮﺍ= 5197;ﻩ ﻫﻨﺮﻣﻨﺪ ﻣﻴﺒ&#= 65166;ﺷﺪ'ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﺍﺳﺖ.&= #65261;ﻟﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65259;ﻨﺮﻣﻨﺪ'ﮐﻪ ﮔﺎﻫﻰ ﭼﻨﻴﻦ ﺃ&= #1579;ر ﻫﻨﺮﻯ ﻭﺯﻳﺒﺎ&#= 65163;ﻰ ﺃﺩﺑﻰ ﻭ ﻳﺎ ﺣﮑ= ﻤﺘﻰ ﻋﻤﻴﻖ ﺍﺯ ﺁﻥ ﮐ= س ﻣﻴﺪﺍﻧﻴﻢ'ﮐﻪ &= #65165;ﮐﻨﻮﻥ ﺩﻳﻮﺍﻧﻪ ﺯﻧﺠ&#= 65268;ﺮﻯ ﺗﻴﻤﺎﺭﺳﺘﺎﻥ &#= 65207;ﺪﻩ'ﻭﻳﺎ ﺣﺘﻰ ﺯﻳﺮ ﺧﺎﻙ = ﭘﻮﺳﻴﺪﻩ ﺍﺳﺖ . <o:p></o:p> ﺃثر ﻫ= ﻨﺮﻯ ﻣﺎﻧﻨﺪ ﻳﻚ ﺳﺎ&= #65191;ﺘﻤﺎﻥ ﻣﮑﺎﻧﻰ ﺩﺍﺭﺩ &= #64400;ﻪ ﺩﺭ ﺁﻥ ﻗﺮﺍﺭ ﻣ= ﻰ ﮔﻴﺮﺩ ﺗﺎﻗﺎﺑ&#= 65246; ﺍﺣﺴﺎس ﻭ ﺁﺑﮋ&#= 64400;ﺘﻴﻮ ﻭﻣﻠﻤﻮس ﺷﻮﺩ. &= #65261; ﻫﻨﺮﻫﺎﻯ ﺫﻫﻨ&#= 65264; ﻟﺎ ﻣﮑﺎﻧﻰ'ﺃث&#= 1585;ﻯ ﻫﻨﺮﻯ ﻣﺤﺴﻮﺏ &= #65255;ﻤﻴﺸﻮﺩ.ﺗﺎ ﻣﺸﻤﻮﻝ ﻋﻠﻢ ﺯ&= #65267;ﺒﺎﺗﺌﻰ ﺷﻨﺎﺳﻰ'ﻭ ﻗﺎﺑ&= #65246; ﺍﺭﺯﻳﺎﺑﻰ ﺗﮑ&#= 65166;ﻣﻠی ﻮ ﻏﻴﺮﺗﮑﺎﻣﻠ&#= 65264; ﺑﺎﺷﺪ. ﻭﻟﻰ ﺍﺳ= ﺘثناءا ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺍﺯ ﺗﺠﻠّﻴﺎﺕ &#= 65165;ﻟﻬﻰ ﺳﺎﻟﮑﺎﻥ ﮐﻪ ﺩ&= #65197; </spa= n>ﺭؤﻳﺎ ﺩﻳﺪ᥽= 7; ﺷﺪﻩ ﻣﺤﺴﻮﺏ ﻣﮑﺎﻧ&#= 65264; ﻧﻴﺴﺖ'ﻣﮕﺮﮐﻪ &= #65169;ﭙﻴﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ'ﺭؤﻳ= 5166; ﺭﺍ ﺣﺪﻳث ﻭﺭﻭ&#= 65165;ﻳﺖ ﻭ ﺑﮕﻮﻳﺪ.ﺁﻧﮕ&= #65166;ﻩ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻤ&= #65262;ﺟﺐ ﺗﺠﺮﺑﻪﻫﺎﻯ ﺷ&#= 65260;ﻮﺩﻯ ﺧﻮﺩﺵ ﺍﺭﺯﻳﺎ&#= 65169;ﻰ ﻫﻨﺮﻯ ﻭ ﺟﻤﺎﻟ&= #65264;'ﻭ ﺣﻘﻴﻘﺖ ﺍﻟﻬﻰ &= #65197;ؤﻳﺎﻯ ﺳﺎﻟﻚ ﺭﺍ ﻣﻴﻨ&= #65252;ﺎﻳﺪ. ﭘس ﺳﺎﻟﮑﺎﻥ ﺍ&#= 64404;ﺮ ﺍﺣﻮﺍﻝ ﺷﻬﻮﺩ&#= 65263; ﺧﻮﺩﺭﺍ ﺑﻐﻴﺮ &= #64400;ﺎﻣﻠﺎﻥ اﻟﻬﻰ ﻣﻄﺮﺡ ﮐ&#= 65256;ﻨﺪ' ﮐﻪ= ﺧﻮﺩﺷ= ;ﺎﻥ ﺑﭽﺸﻢ ﺩﻝ ﻧﺪﻳ&= #65194;ﻩﺍﻧﺪ'ﺁﻧﮕﺎ= 5257; ﺗﻔﺴﻴﺮ ﻣثبت A= 267;ﺎ ﻣﻨﻔﻰ ﺁﻧﻬﺎ'ﺍ&= #65199; ﺭؤﻳﺎﻯ ﺳﺎﻟﻚ &#= 65165;ﺭﺯﺷﻰ ﻧﺪﺍﺭﺩ.ﻳﺎ ﭼﻪ = ﺍﻧﺤﺮﺍﻓﺎﺕ ﻭ ﻣﻌﺎﻳﺒﻰ ﺩﺭ = ﻧﺎﺧﻮﺩﺁﮔﺎﻩ ﺳﺎﻟﻚ ﻭﺟﻮﺩ ﺩ&= #65165;ﺭﺩ 'ﮐﻪ ﺑﺎﻳﺪ ﺗﻌﻴ= ﻴﻦ ﻭ ﺍﺻﻠﺎﺡ ﮔﺮﺩ&= #65193;.ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺣﺘﻰ ﺍﮔﺮ ﺍﺗّ&#= 65236;ﺎﻗﺎ ﺩﺭﺳﺖ ﺗﻔﺴﻴﺮ &= #65207;ﺪﻩ ﺑﺎﺷﺪ'ﺑﺎﺯ ﻧﺎ&= #65193;ﺭﺳﺖ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺯ= ﻳﺮﺍ ﻧﻤﻴﺘﻮﺍﻥ ﺑﺎ&#= 65187;ﮑﺎﻡ ﻧﻈﺮﻯ ﺍﺣﻮﺍﻝ &= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺍ'= ﺍﺯ ﻏﻴﺮ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺑﺪﺍﻧﻴﻢ. ﻭ ﺑﺮ= ﺍﻯ ﺍﺭﺯﻳﺎﺑﻰ ﻣﻌ&#= 65256;ﻮﻯ ﻭ ﺃثر ﺭﻭﺍﻧﻰ'&#= 64400;ﻪ ﺃثر ﻫﻨﺮﻯ ﺑﺎ= 5267;ﺪ ﺳﺎﺧﺘﻤﺎﻥ ﺯﻣ&#= 65166;ﻧﻰ ﺩﺭ ﺃثر ﻫﻨﺮﻯ &#= 65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ' ﮐﻪ ﻧﺸﺎ= ﻥ ﺩﻫﻨﺪﻩ ﺣﺮﮐﺖ &= #65169;ﺎﻃﻨی ﻮ ﺭﻭﺣﻰ'ﻭ ﻣﺪﻟ= ﻮﻝ ﻭ ﻣﻌﻨﻰ ﺭﻭﺣﻰ&= #65169;ﺎﺷﺪ.ﺍﮔﺮ ﺃثر ﻫﻨﺮﻯ ﺭﺍ &#= 65155;ثرﻯ ﺍﻧﺴﺎﻧﻰ ﺑﺪﺍ&#= 65255;ﻴﻢ ﻭﻧﻪ ﺃثرﻯ ﻏﻴ= 5198; ﺍﻧﺴﺎﻥ.ﮐﻪ ﻣث&#= 1604;ا ﻣﻴﻤﻮﻥ ﻧﻘﺎﺷ&#= 65264; ﮐﻨﺪ'ﻳﺎ ﻃﻔﻠﻰ = ﺑﺎﺯﻯ ﺑﺎ ﺭﻧﮓ ﻫﺎ ﻣﻴ= ﻨﻤﺎﻳﻨﺪ.<o:p></o:p> ﭘ= س ﺑﺮﺍﻯ ﻋﻠﻢ ﺍﺳﺘﺎﺗﻴ&#= 65242; ﺯﻳﺒﺎﺋﻰ'ﺳﻪ ﻋ&= #65166;ﻣﻞ ﺩﺭ ﺳﺎﺧﺘﻤﺎﻥ &= #64400;ﺎﺭ ﻫﻨﺮﻯ ﻣﻮﺭﺩ ﺗ&= #65262;ﺟّﻪ ﺍﺳﺖ.ﮐﻪ ﺑﺘﺮﺗ&= #65268;ﺐ ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ &= #65251;ﺎﺩﻩ'ﻭﻣﻮﺿﻮ= 5225; ﺫﺍﺗﻰ ﻫﻨﺮﻯ ﻭ = ﺗﻌﺒﻴﺮ. ﻭ ﺳﺒﻚ ﻫﻨﺮﻯ ﺑ= ﺎ ﺷﻨﺎﺧﺖ ﺭﻭﺡ ﻭ&= #65251;ﻌﻨﻰ ﻭ ﺑﺎﻃﻦ ﻧﺎ ﭘﻴ= ﺪﺍﻯ ﻧﻈﺎﻡ ﻫﻨﺮﻯ. ﻣ= ﻌﻠﻮﻡ ﺍﺳﺖ ﮐﻪ ﺃثر ﻫ&#= 65256;ﺮﻯ'ﻣﺎﺩﻩ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﺩ. ﭼﻮﻥ ﻟﻔﻆ ﻭﺻﻮ&= #65197;ﺕﻭ ﺣﺮﮐﺖ ﻭﻣﻮﺍﺭ&#= 65193; ﺩﻳﮕﺮ ﮐﻪﺩﺭ ﻫ&= #65198; ﺃثر ﻫﻨﺮﻯ ﻫﺴ= 5174;.ﻳﻌﻨﻰ ﻫﻴﻮﻟﺎﻯ ﻣﺎﺩ&#= 65263; ﮐﻪ ﺑﺼﻮﺭﺕ ﺩﺭ = ﻣﻴﺂﻳﺪ.ﻭ ﻧﺎﺳﻮﺗﻰ ﻣﻴﺸ&#= 65262;ﺩ ﮔﺮﭼﻪ ﻗﺒﻠﺎ ﺧ&= #65166;ﻡ ﺑﻮﺩﻩ'ﻭ ﺣﻴﺎﺕ = ﻧﺎﺳﻮﺗﻰ ﺗﻮﺍﻧﺴﺘﻪﺁﻧ= 5198;ﺍ ﻫﺮ ﺩﻡ ﺑﺸﮑﻞ ﻫ= ﻨﺪﺳﻰ ﻳﺎ ﺍﮐثرﺍ ﺑﺪ= 5261;ﻥ ﺷﮑﻞ ﻣﻴﺒﺎﺷﺪ.&= #65261; ﺍﻳﻦ ﻣﺎﺩﻩ ﺗﻨ&= #65260;ﺎ ﻗﺴﻤﺖ ﺳﺨﺖ &#= 65259;ﻨﺮﻣﻨﺪ ﺍﺳﺖ ﮐﻪ ﺻﻮﺭﺕ = ﻣﻴﮕﻴﺮﺩ.ﻭ ﻣﺤﺴﻮس ﺟﻤﺎﻝ &#= 65261; ﺍﺳﺘﺘﻴﮑﻰ ﻣﻴ&#= 65208;ﻮﺩ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻗﺒﻠ&#= 65166; ﻣﺤﺴﻮﺳﻰ ﻣﺎﺩ&#= 65263; ﻃﺒﻴﻌﻰ ﻭﻏﻴﺮ &= #65183;ﻤﺎﻟﻰ ﻭ ﺑﺪﻭﻥ ﻣﻌﻨﻰ = ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭ ﺍﻳﻦ ﻣﺎ= ;ﺩﻩ ﺑﺪﺳﺖ ﻫﻨﺮﻣﻨ&#= 65194; ﻧﺮﻣﺶ ﻭﺍﻧﻌﻄ&#= 65166;ﻓﻰ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺑ&= #65166;ﻳﺪ ﻗﺒﻠﺎ ﺍﺳﺘﻌﺪ&#= 65165;ﺩ ﻧﺮﻣﺶ ﻭ ﺗﻐﻴﻴ&= #65198; ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﺪ.ﮐﻪ ﻣﻨﺎﺳﺐ ﺍﻣﮑﺎ&#= 65253; ﻣﺎﺩﻯ ﻭﻫﻨﺮ ﻫ&= #65256;ﺮﻣﻨﺪﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ .ﮔ= ﺎﻫﻰ ﻫﻨﺮﻣﻨﺪ ﻧﻤﻰ &= #65175;ﻮﺍﻧﺪ'ﻣﺎﺩﻩ ﺭﺍ ﺩﺳﺘﮑﺎﺭﻯ &= #64400;ﻨﺪ.ﻭﻟﻰ ﺑﺎ ﺩﺳﺘﮕﺎﻫﻬ&#= 65166;ﻯ ﻣﻴﮑﺎﻧﻴﮑﻰ ﻧ&#= 65268;ﺮﻭﻣﻨﺪ' ﺑﺴﺒﻚ ﺩﻳﮕﺮﻯ &= #64380;ﻨﺎﻥ ﻣﻴﮑﻨﺪ ﻭ ﺍﻳﻦ = ﺍﻧﻌﻄﺎﻑ ﻧﻴﺮﻭﻯ ﻣﺎﺩﻩ &= #65165;ﺳﺖ'ﮐﻪ ﻗﺎﺑﻞ ﺍﺳﺘﻔﺎ&#= 65193;ﻩ ﮐﺎﺭ ﻭ ﺃثر ﻫﻨ&#= 65198;ﻯ ﻣﻴﮕﺮﺩﺩ ﻭ ﺍﻧ&= #65204;ﺎﻥ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭ ﺑﺮﺍﻯ ﺧﻠّﺎ&#= 65239;ﻴّﺖ ﺍﻟﻬﻰ ﺗﺎﺯﻩﺍ&#= 65263; ﺩﺭ ﺧﻮﺩ' ﻧﻴﺎﺯ= ﺑﺎﻳﻦ ﻧﺮﻣﺶ ﻭ ﺍﻧﻌﻄ&= #65166;ﻑ ﺩﺍﺭﺩ.ﺗﺎ ﻫﻨﺮ&= #65251;ﻨﺪﻯ ﭼﻮﻥ ﻫﺪﺍﻳﺖ ﭘ&= #65268;ﺮ ﻭ ﺗﺪﺑﻴﺮ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﻭ ﺣﺘی ا&#= 65219;ﺮﺍﻓﻴﺎﻥﺴﺎʌ= 47;ﻚ ﺩﺭ ﺧﻮﻳﺸﺘﻦ ﺩ&= #65165;ﺭﻯ' ﺑﺘﻮﺍﻧﺪ ﺗﻐﻴ&#= 65268;ﺮﺍﺕ ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﻭ&= #65183;ﻮﺩ ﺟﺴﻤﻰ ﻭ ﺫﻫﻨﻰ = ﻭﺭﻭﺍﻧﻰ ﺳﺎﻟﻚ ﺑﻮﺟﻮﺩ &= #65153;ﻭﺭﺩ.ﻭ ﻫﻨﺮﻣﻨﺪﻯ ﺧﻮ&#= 65193; ﺳﺎﻟﻚ ﻭ ﭘﻴﺮ ﺍ= ﻭ'ﻭ ﺣﺘﻰ ﻣﺪﺑّﺮﺍ= 5253; ﺍﻟﻬﻰ ﻣﺤﺒﻮﺏ&#= 65165;ﻭ ﻇﺎﻫﺮ ﮔﺮﺩﺩ.ﻭ&= #65239;ﺘﻰ ﮔﻔﺘﺎﺭ ﻭ ﭘﻨﺪ&= #65165;ﺭ ﻭﮐﺮﺩﺍﺭ ﻭﻫﺮ</= span> </spa= n>ﺭﻓﺘﺎﺭ ﺍﻧʌ= 04;ﺎﻥ ﺳﺎﻟﻚ ﺑﻬﺒﻮﺩ &= #65267;ﺎﺑﻨﺪ.ﻭ ﻳﺎ ﺍﻟﻬﻰ ﺩﺭ ﺑ= ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﮔﺸﺘﻪ ﺑ&= #65166;ﺷﺪ. ﻭ ﻫﻨﺮﻣﻨﺪﻯ ﺳ&= #65166;ﻟﻚ ﻭ ﭘﻴﺮ ﺍﻭ'ﺩﺭ ﺍ= ;ﺻﻠﺎﺡ ﻭﺟﻮﺩ ﻣﺮﮐّﺐ &#= 65251;ﺎﺩﻯ ﻭ ﻣﻌﻨﻮﻯ ﻭﻣﻴ&= #65256;ﻮﻯ ﺳﺎﻟﻚ'ﺩﺭ اثر= 88; 'ﺷﺎﻫﮑﺎﺭ ﻋﻈﻴﻤﻰ ﺑﻮﺩﻩ &= #65169;ﺎﺷﺪ.ﮐﻪ ﺩﺭ ﻃﺒﻴﻌﺖ ﻧﻤ&= #65262;ﻧﻪﺍﻯ ﻧﺪﺍﺭﺩ. ﻭﺗﻨﻬ&= #65166; ﻣﻮﺭﺩﻯ ﺍﺳﺖ'ﮐ&= #65258; ﺑﺮ ﺧﻠﺎﻑ ﻗﻮﺍ&= #65255;ﻴﻦ ﻃﺒﻴﻌﺖ ﺟﺮﻳﺎ&#= 65253; ﺍﻣﻮﺭ ﺩﺳﺖﻣﻴ&#= 65194;ﻫﺪ'ﻳﺎ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﻳﺎ ﻗﻬﻘﺮﺍﻯ ﺫ&= #65165;ﺗﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻳ&= #65242; ﺭﻭﺡ'ﮐﻪ ﭘس ﺍﺯ = ﻣﺮﮒ ﺩﻭﭼﺎﺭ ﺳﺮﻧﻮ&#= 65207;ﺘﻬﺎﻯ ﻃﺒﻴﻌﻰ ﻓﻄﺮﻯ &= #65255;ﺴﺦ ﻭﻣﺴﺦ ﺟﻬﻨّﻤ= 5264; ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65193;.ﮐﻪ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎ ﺗﺠ&= #65194;ﻳﺪ ﻧﻤﺎﻳﺪ.<o:p></o:p> ﻣﻴﮑﺎﺋ= ﻴﻞ ﺃﻧﺠﻠﻮ'ﺩﺭ ﺳﺎ&= #65191;ﺘﻦ ﻳﻚ ﻣﺠﺴّﻤﻪ ﺣ&#= 65166;ﻟﺖ ﺧﺸﻮﻧﺖ ﻭ ﻏﻀﺐ = ﺑﺨﻮﺩ ﻣﻴﮕﺮﺩ.ﻭﺩﺭ ﭘ&= #65166;ﺳﺦ ﻋﻠّﺖ ﺁﻥ ﻣﻴﮕ&#= 65236;ﺘﻪ ﻭﻣﻴﮕﻮﺩ' ﮐﻪ ﻧ= ﺎﺭﺍﺣﺖ ﻫﺴﺘﻢ'ﮐﻪ ﺍﻳﻦ = ﺳﻨﮓ ﻣﺎﻧﻊ ﺍﺯ ﺭﺳﻴ&= #65194;ﻥ ﻣﻦ ﺑﻤﺠﺴّﻤﻪ &#= 65251;ﻮﺭﺩ ﻧﻈﺮ ﻣﻴﺒﺎﺷﺪ.&= #65267;ﻌﻨﻰ ﻋﺪﻡ ﺍﻧﻌﻄﺎﻑ &= #65203;ﻨﮓ'ﺑﻴﻦ ﻫﻨﺮﻣﻨﺪ ﻭ ﻫﻨ&= #65198;ﺵ ﺟﺪﺍﺋﻰ ﻣﻴﺄﻧ&#= 65194;ﺍﺯﺩ.ﻫﻨﺮ ﺑﺎﻟﻘﻮّﻩ ﺍﻭ' &= #64344;س ﺳﺎﻟﮑﺎﻥ ﻭﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﻧﻴﺰ ﺣﻖ = ﺩﺍﺭﻧﺪ'ﮐﻪ ﺍﺯ ﻋﻨﺎﺻﺮ ﻗﺸ&= #65198;ﻯ ﻣﺬﻫﺒﻰ'ﻭ ﻳﺎ ﻓ= ﺎﺳﺪ ﺍﺧﻠﺎﻗﻰ'ﻭ ﻳﺎ = ﺍﺯ ﻣﻌﺎﻳﺐ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻭ ﺧﻄﺎﻯ ﺁﻧﻬﺎ = ﻧﺎﺭﺍﺣﺖ ﻭﺩﺭﺩﻣﻨﺪ ﺷﻮ&#= 65255;ﺪ.ﮐﻪ ﺣﺠﺎﺏ ﻧﺠﺎﺕ ﺭ&= #65261;ﺡ ﺍﻟﻬﻰ ﺑﺎﻟﻘﻮ&#= 1617;ﻩ ﺳﺎﻟﻚ'ﻳﺎ ﺭﻭﺍ&= #65253; ﻋﺎﺷﻖ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﻴﺸﻮﺩ.ﻭ ﺳﺎﻟ&= #65242; ﻫﻨﺮﻣﻨﺪﺍﻧﻪ'&#= 65169;ﺎ ﻏﻀﺐ ﺳﻨﮓ ﺗﺮﺍ&= #65207;ﻰ ﺧﻮﺩ ﺭﺍ ﺑﺮ ﺭﻭ= ﺍﻥ ﺣﻴﻮﺍﻥ ﭘُﺮ ﺍ&#= 65199; ﺁﻟﻮﺩﮔی ﻮﻋﻘ= 5194;ﻩ ﻭ ﻋﻘﻴﺪﻩ ﺧﻮﺩ = ﻣﻴﻨﻤﺎﻳﺪ. ﺷﺎﻳﺪ ﺑﺘﻮﺍﻧ&#= 65194; ﺍﺯ= ﻣﺤﺪﻭ= ;ﺩﻩ ﺣﻴﻮﺍﻧﻴّﺖ ﻭ= 5175;ﻮﺣّﺶ ﻭ ﺟﻬﺎﻟﺖ'ﺧﻮﺩ = ﻭﺍﺭﺩ ﺟﻬﺎﻥ ﺁﮔﺎﻫﻰ &= #65261; ﺭؤﻳﺎﺋﻰ ﻭ ﺍﻧ&#= 65204;ﺎﻧﻰ ﻭ ﺣﺘﻰ ﺁﺩﻣﻴّ&#= 65174; ﮔﺮﺩﺩ.ﭼﻮﻥ ﮐﺎ&= #65251;ﻞ ﺑﺨﻠﻖ ﺑﺎﺯ ﻣﻴ&= #64405;ﺮﺩﺩ. ﮐﻪ ﻧﺘﻴﺠﻪ ﻧﻬ&= #65166;ﺋﻰ ﻫﺮﻳﻚ ﺍﺯ ﺷﺶ ﻭ= ﻟﺎﻳﺖ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻇﺎﻫﺮﺍ ﻣﺎﺩﻩ &= #65153;ﻣﺎﺩﻩ ﺍثرﻯ ﻫﻨﺮﻯ ﻧ= 5208;ﺪﻥ ﺩﺭ ﺍﻃﺎﻋﺖ ﺍﺯ = ﻫﻨﺮﻣﻨﺪ ﺳﻨﮓ ﺗﺮﺍﺵ ﺑﻴ&= #65208;ﺘﺮ ﺍﺳﺖ.ﭘس ﻣﺤﺒﻮ&#= 65167; ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ. = ﻭ ﺳﺎﻟﻚ ﻣﺴﺘﻌﺪ &= #65169;ﺎ ﺍﻧﻌﻄﺎﻑ'ﮐﻪ ﺩ&= #65197; ﺩﺳﺘﺎﻥ ﺍﻟﻬﻰ &= #64344;ﻴﺮ ﮐﺎﻣﻞ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ ﺗﺮﺍﺵ ﮐﺎﺭﻯ ﺩ&= #65197; ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65268;ّﺖ ﺍﻳﻦ ﻣﺴﺘﻌﺪ ﻧ&= #65252;ﺎﻳﺪ.ﭼﻮﻥ ﺍﻧﻌﻄﺎﻑ ﻭﻧﺮ&#= 65251;ﺶ ﻫﺮﭼﻪ ﺑﺒﻴﺸﺘ&#= 65198; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ'&= #64400;ﻪ ﭼﻮﻥ ﺷﻤﻊ ﻭﻣﻮ&= #65249; ﺩﺭ ﺩﺳﺘﺸﺎﻥ ﻧ&= #65268;ﺰ ﻗﺮﺍﺭ ﻣﻴﮕﻴﺮ&#= 65193;. ﺁﻧﮕﺎﻩ ﺳﺎﻟﻚ &= #65207;ﺎﻧس ﻧﺠﺎﺕ ﺷﻬﻮﺩﻯ &= #65193;ﺍﺭﺩ ﻭ ﻣﺤﺒﻮﺏ ﭘﻴﺮ = ﻧﻤﺎﻳﻨﺪﻩ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ'&= #64400;ﻪ ﺑﺸﻬﻮﺩ ﻣﺮﺗﻀ&#= 65262;ﻯ ﺍﻟﻬﻰ ﻧﻴﺰ ﻣﻴ&= #65198;ﺳﺪ.ﮐﻪ ﺧﻮﺩ ﺍﻭﻟﻴﻦ ﻣ&= #65194;ﺭﻙ ﻧﺠﺎﺕﺍﻧﺴﺎﻥ &#= 65165;ﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65170;ﺎﺷﺪ. ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﭘ= س ﺍﺯ ﺁﻥ ﺑﺴﻄﺢ ﺷ= ﻬﻮﺩ ﻣﺼﻄﻔﻮﻯ ﻭ ﻗﺎ&= #65163;ﻢ ﻭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ = ﺒﺮﺳﺪ. ﻭﺣﺘﻰ ﺩﺭ ﺭﺟﻌ&= #1617;ﺖ ﻓﻮق ﺒﺸﺮﻯ ﺑﻨ&#= 65262;ﺭﺭﺣﻤﺎﻥ ﻭﻋﺮﺵ ﺭﺏّ ﺑﺮ&#= 65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ'ﻭﺷ&= #65166;ﻧس ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ دﻳ&#= 64405;ﺮﺩﺍﺭﺩ.ﭘس ﻣﻘﺎﻭﻣﺖ ﺍﻧﺴ&#= 65166;ﻧﻬﺎ ﺩﺭ ﺑﺮﺍﺑﺮ ﺣﮑ&= #65252;ﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﭼﻪ ﺭﺳﺪ = ﺑﻤﻘﺎﻭﻣﺖ ﻭﻣﺨﺎﻟﻔﺖ ﺳﺎ&#= 65247;ﻚ ﺑﺎ ﭘﻴﺮ ﺍﻟﻬﻰ = ﺧﻮﺩ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ'ﺑﻬﺘﺮﻳﻦ ﺩﻟﻴﻞ ﺣﻴﻮﺍﻧ&#= 65268;ّﺖ ﻣﻘﺎﻡ ﮐﻨﻮﻧﻰ &= #64400;ﻪﻧﻮﻉ ﺑﺸﺮﻯ ﺍﻭ ﺍﺳﺖ.= ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ'ﺣﺘ&= #65252;ﺎ ﺳﻘﻮﻁ ﻣﻘﺎﻡ ﺭ&= #65261;ﺣﻰ ﺩﺍﺭﺩ.ﮐﻪ ﺩﻳﮕ&= #65198;ﺍﻥﺒﻰ ﺩﻳﻦ ﻭ ﺟﺎﻫﻞ ﻭ= ﺑﻰ ﺧﺒﺮ ﺧﻴﻠﻰ ﺑﻬ&= #65176;ﺮ ﺍﺯ ﺑﺪ ﺩﻳﻨﺎﻥ = ﻭ ﺩﻳﻨﺪﺍﺭﻫﺎﻯ &#= 65239;ﺸﺮﻯ ﺍﺳﺖ.ﮐﻪ ﻣﻘﺎﻭ&= #65251;ﺖ </spa= n>ﻭﻣﺨﺎﻟﻔﺖ ʋ= 69;ﺎ ﺧﺪﺍ ﮐﺮﺩﻥ'ﺣﺘ&= #65264; ﻧﺴﺦ ﻭﻣﺴﺦ ﻗﻬ&= #65240;ﺮﺍﺋﻴﺪﺍﺭﺩ. ﻭﻟﻰ ﺣﻴﻮﺍﻥﻮ&#= 65169;ﻰ ﺧﺒﺮ ﺑﻮﺩﻥ'ﻳﺎ = ﻫﻤﺎﻥ(ﺑﻰ ﺩﻳﻨﻰ)ﮐﻪ ﺧﻴﻠ&= #65264; ﺑﻬﺘﺮ ﺍﺯ ﺑﺪ ﺩ= ﻳﻨﺎﻥ ﻫﺴﺘﻨﺪ.ﺣﺘﻰ ﺩ&= #65197; ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ ﺗﻮﻟﺪ ﺑﺠﻬﺎﻥ &= #65169;ﺸﺮﻯ ﺩﺍﺭﻧﺪ.ﺯﻳﺮﺍ &= #65193;ﺭ ﺗﮑﺎﻣﻞ ﻭﻃﺒﻴ&#= 65228;ﻰﻫﻢ ﻣﻮﺟﻮﺩﺍﺕ ﻃﺒ&#= 65268;ﻌﺖ ﻫﺴﺘﻨﺪ'ﭼﻮﻥ ﻋ&= #65240;ﻞ ﮐﺎﻓﻰ ﻧﺪﺍﺭﻧ&#= 65194;.ﭘس ﻣﺴؤﻟﻴﺘﻰ ﻧﺪ= 5165;ﺭﻧﺪ.ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺍﺟ&#= 65198;ﺍﻯ ﻳﻚ ﺗﮑﺎﻣﻞ ﻋﻘ&= #65248;ﻰ ﻭ ﺍﻟﻬﻰ ﻭ ﮊﻧﺘ= ﻴﻚ ﺭﻭﺣﻰ'ﻭ ﺧﺮﻭﺝ = ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﻧﺪﺍﺭﻧﺪ'ﮐﻪ ﻭﺍﺭﺩ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺷﻮﻧﺪ.ﮔ&= #65262;ﺋﻰ ﺣﻴﻮﺍﻥ ﺟﺎﻫﻞ &= #65261; ﺩﻳﻮﺍﻧﻪﺍﻯ ﻓ&#= 65166;ﺳﺪ ﺭﺍ ﻭﺍﺭﺩ ﺑﻬﺸ&= #65174; ﮐﻨﻨﺪ'ﺟﺰ ﺧﺮﺍ&= #65169;ﮑﺎﺭﻯ ﺩﺭ ﺧﻮﺩ ﻭ ﺑﻬﺸ= ﺘﻴﺎﻥ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷ&#= 65174;. <o:p></o:p> ﻧﮑﺘﻪ ﻣ= ;ﻬﻤﺘﺮ ﺍﻳﻨﮑﻪ'ﺩﺭ ﮐﺎ&= #65197; ﻫﻨﺮﻯ ﺍﻳﻦ ﻧﻴ&= #65204;ﺖ'ﮐﻪ ﻣﺎﺩﻩ ﻫﻨﺮﻯ ﻫ&= #65252;ﻪ ﺁثاﺭ ﻭ ᥹= 1;ﻔﺎﺕ ﺧﻮﺩﺭﺍ ﺍﺯ ﺩﺳ&= #65174; ﺑﺪﻫﺪ. ﺑﻠﮑﻪ ﺗ= ﻤﺎﻡ ﻋﻮﺍﻣﻞ ﻭ ﺗﺮﮐ&= #65268;ﺒﺎﺕ ﻣﺎﺩﻩ'ﺑﺎﻫﻢ ﻫ&= #65252;ﮑﺎﺭﻯ ﺩﺍﺭﻧﺪ'ﺗﺎ ﻣﺎ&= #65193;ﻩ ﻗﺎﺑﻞ ﺗﺒﺪﻳﻞ &= #65169;ﻤﺎﺩﻩ ﻫﻨﺮﻯ'ﻭﮐﺎﺭﻯ &= #65259;ﻨﺮﻯ ﺩﺭ ﺑﻴﺎﻳﻦ. ﺩﺭ= ﻭﺍﻗﻊ ﺻﻔﺎﺕ ﺫﺍﺗﻰ ﻣ&= #65166;ﺩﻩ ﺑﮑﺎﺭ ﺑﺮﺩﻩ ﺷ&= #65194;ﻩ'ﻭ ﻫﻨﺮﺵ ﺗﻐﻴﻴﺮ &= #65255;ﻤﻰ ﮐﻨﺪ.ﺑﻠﮑّﻪ ﺁ&#= 65253; ﺻﻔﺎﺗﻰ ﮐﻪ ﺍﺯ = ﻧﻈﺮ ﺍﻧﺴﺎﻥ ﺣﻴﻮﺍ&#= 65255;ﻴّﺖ ﻇﺎﻫﺮﻯ ﻣﺎﺩﻩ &= #65259;ﺴﺖ ﺗﻐﻴﻴﺮ ﻣﻴﮕﺮ&#= 65193;ﺩ.ﻣﺎﻧﻨﺪ رﻧﮓ ﻭ ﺷﮑﻞ ﻭﮔ&= #65262;ﺷﻪ ﻫﺎﻯ ﺑﺮﺟﺴﺘﻪ &= #65175;ﺮ ﻣﺎﺩﻩ ﻣﻮﺭﺩ ﺗ&= #65198;ﺍﺵ.ﺳﺎﻟﻚ ﻧﻴﺰ ﺩﺭ ﺳﻠﻮﻙ = ﻫﺮﮔﺰ ﺻﻔﺎﺕ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺧﻮﺩﺭﺍ ﺍﺯ ﺩﺳ&= #65174; ﻧﻤﻴﺪﻫﻨﺪ.ﮐﻪ &= #65165;ﮔﺮ ﺑﺪﻫﺪ ﻧﻈﻢ ﻭﻧ&= #65268;ﺮﻭﻯ ﺣﻴﺎﺗی ﺨﻮﺩﺭ= 5165; ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫ&= #65194;.ﻭﻟﻰ ﺗﺎ ﺣﺪﻭﺩﻯ ﺻﻔ&= #65166;ﺕ ﺟﺴﻤﻰ ﻭﻣﺎﺩﻯ &= #65175;ﻦ ﻭ ﺫﻫﻦ ﺳﺎﻟﻚ ﺑ= ﺎﻳﺪ ﻣﺤﻔﻮﻅ ﺑﺎﺷﺪ. = ﻭ ﺯﻳﺎﺩﻩ ﺭﻭﻯ ﭼ&= #65262;ﻥ ﭼﺎﻕ ﺷﺪﻥ ﺧﻮﺍ&= #65259;ﺪ ﺑﻮﺩ'ﮐﻪ &#= 65169;ﻀﺮﺭ ﺍﻧﺴﺎﻥ' ﻭ ﻋﻤﺮ= ﺭﺍ ﺻﺮﻑ ﺧﻴﺎﻧﺖ ﺑ&= #65200;ﻧﺪﮔﻰ ﺍﻭ ﺧﻮﺍﻫﺪ ﺑﻮ&= #65193;.ﺍﻣﺎ ﺳﺎﻟﻚ ﺗﻤﺎﻡ ﺻ&= #65236;ﺎﺕ ﻭﻣﺤﺘﻮﻳﺎﺕ ﺫ&#= 65259;ﻨﻰ' ﻣﮕﺮ ﺁﻥ ﺩﺍﻧﺴ&= #65176;ﻨﻰ ﻫﺎ'ﮐﻪ ﺑﺮﺍﻯ ﺯ= ﻧﺪﮔﻰ ﻟﺎﺯﻡ ﺍﺳﺖ. ﻣﺎ= ﻧﻨﺪ ﺍﻃﻠﺎﻋﺎﺕ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﻭ ﺍﻣﻮﺭ ﺧﻄﺮﻧ&= #65166;ﻙ ﻭﻣﻬﻠﻚ'ﻭ ﻳﺎ ﻣ= ﻘﺮﺭﺍﺕ ﻗﺎﻧﻮﻥ ﻭ ﻋﺮﻑ = ﺟﺎﺭﻯ'ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺍﺯ ﺧ&= #65262;ﺩ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨ&#= 65194;. ﮐﻪ ﺑﺨﻮﺍﻫﺪ ﺑ&= #65198;ﺍﻯ ﺯﻣﺎﻥ ﺁﺭﺍﻡ ﻭ&= #65219;ﻮﻟﺎﻧﻰ'ﺯﻧﺪ= 4404;ﻰ ﺩﺭ ﻋﺰﻟﺖ ﺳﻠﻮ&= #64400;ﻰ ﻭﺩﺭ ﺗﻨﻬﺎﺋﻰ &= #65261; ﺗﺎﺭﻳﮑﻰ ﻭ ﻣﺤ&= #65268;ﻂ ﺑﺪﻭﻥ ﻫﺮ ﻣﺤﺮ&= #65241; ﺧﺎﺭﺟﻴﻮ ﺟﺬﺏ &= #65187;ﻮﺍس ﺳﺎﻟﻚ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ ﮐﻪ ﺍﻟﺒﺘﻪ ﺍﻳ&= #65254; ﻧﻮﻉ ﺯﻧﺪﮔﻰ ﺳ&= #65198;ﻳﻌﺘﺮ ﻭ ﻋﻤﻴﻖ ﺗﺮ ﺗﺰ= ﮐﻴﻪ ﻧﻔس ﺭﺍ ﺍﻧﺠﺎ&#= 1605; ﻤﻴﺪﻫﺪ.ﮐﻪ ﻓﺮ&= #65211;ﺖ ﺗﺠﻠﻴﻪ ﺑﺼﻔﺎ&#= 65173; ﺟﺪﻳﺪ ﺍﻟﻬﻰ ﺑ&= #65176;ﻌﻠﻴﻢ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ. ﻭﻫﺮ ﭼﻴﺰ= ﻯ ﻭﮐﺎﺭﻯ ﺭﺍ ﮐﻪ = ﭘﻴﺮ ﺗﺤﺮﻳﻢ ﺳﺎﻟﻚ &= #65251;ﻴﮑﻨﺪ'ﻋﮑس ﺁﻥ ﺣﻠﺎﻝ ﻭﻣﺠ&= #65166;ﺯﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻭﻟﻰ ﭼﻮﻥ = ﺳﺎﻟﻚ ﺑﮑﻤﺎﻝ ﺍﻟﻬﻰ &= #65197;ﺳﻴﺪ ﻭ ﺑﺨﻠﻖ ﺑﺎﺯﮔ&= #65208;ﺖ' ﻫﺮ ﻭﺿﻌﻰ ﺩﺭ ﺟ= ﺴﻢ ﻭﺫﻫﻦ'ﻭﺣﺘﻰ ﺭ&= #65261;ﺍﻥ ﺗﺰﮐﻴﻪ ﺷﺪﻩ ﺩ&= #65203;ﺖ ﻣﻴﺪﻫﺪ ﺿﺮﺭﻯ &= #65169;ﺂﻳﻨﺪﻩ ﻭ ﺫﺍﺕ ﺭﻭﺣﻰ ﺍ= ﻧﺴﺎﻥ ﮐﺎﻣﻞ ﻧﺪﺍﺭﺩ.&= #65261; ﺑﻘﻮﻝﭘﻴﺎﻣﺒ= 5198;' ﺣﺘﻰ ﺍﮔﺮ ﺯﻧﺎ = ﻭﺩﺯﺩﻯ ﮐﻨﺪ ﮐﻪ ﻧﺰﺩ ﺍ= ﻋﺮﺍﺏ ﻭ ﺳﺎﻟﮑﺎﻥ ﺑﺪ&= #65175;ﺮﻳﻦ ﮔﻨﺎﻩ ﺍﺳﺖ.ﺯﻳ&= #65198;ﺍ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻭﻋﺪﻩ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺩﺍﺭﻧﺪ. ﻭﺧ= ﺪﺍﻭﻧﺪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﺑﺨﻮﺩﺵ ﺍﺟﺎﺯ&#= 65257; ﻧﻤﻴﺪﻫﺪ'ﺑﺮﺧ&#= 65248;ﺎﻑ ﻭﻋﺪﻩ ﺧﻮﺩ ﺑﺴ&= #65166;ﻟﻚ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65169;ﻰ ﻭﻓﺎﺋﻰ ﮐﻨﺪ .ﺑ= ﺮﺧﻠﺎﻑ ﻭﻋﺪﻩ ﺑﻬﺸﺘﻬ&#= 65166;ﻯ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ &= #64380;ﻬﺎﺭﮔﻮﻧﻪ' ﺩﻭﭼﺎﺭ ﺟﻬﻨّ= 5250; ﭼﻬﺎﺭ ﮔﺎﻧﻪ ﻭ = ﭼﻬﺎﺭﮔﻮﻧﻪ ﻧﺴﺦ ﻭﻣﺴﺦ'ﺩﺭ = ﺟﻬﻨّﻢ ﺟﻬﺎﻧﻮﻡ ﺟﻬﺎ&#= 65253; ﺑﻨﻤﺎﻳﺪ.ﺯﻳﺮ&#= 65165; ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65207;ﺪﻩ ﻭﻭﺍﺻﻞ &#= 65169;ﻮﻋﺪﻩ ﭘﻴﺮ ﻭ ﺧﺪﺍﻭﻧ&= #65194;'ﺩﺭ ﻭﺍﻗﻊ ﺍﻳﻦ ﻫﻤ&= #65166;ﻧﻰ شهود ﺍﻟﻬﻰ ﺭʋ= 65; ﺩﺍﺭﺩ.ﻭﺧﻮﺩ ﻧﻴﺰ ﺍﺯ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﺑﺴﺎﻟﮑﺎﻥ ﺧﻮ&#= 65193; ﻭﻋﺪﻩﺍﻯ ﮐﻪ ﻣ&= #65268;ﺪﻫﺪ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194;.ﮔﺮﭼﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ ﻭﻋﺪﻩ ﻣﺮﺍﺗﺐ &= #64344;ﺎﺋﻴﻦ ﺭﺍ ﺗﺤﻘﻖ ﻣﻴﺪ&= #65259;ﻨﺪ.ﺍﮔﺮ ﺑﻨﻔﻊ ﺯﻣﺎﻧﻬ&#= 65166;ﻯ ﺑﺴﻴﺎﺭ ﺩﻭﺭﺗ&#= 65198; ﻧﻮﻋﻰ ﺑﺎﺷﺪ.ﻭ = ﻟﺬﺍ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭ&= #65227;ﺪﻩ ﭘﻴﺎﻣﺒﺮ</sp= an> &#= 65197;ﺍ ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﺑ&= #65204;ﺎﻟﻚ ﻧﻤﻴﺪﻫﺪ ﺍﮔﺮ &= #65169;ﺼﻠﺎﺡ ﺍﻭ ﻧﻤﻰ ﺑﻴﻨﺪ.= ﻭ ﻟﺬﺍ ﺑﺎﻳﺪ ﺗﺄ&= #65191;ﻴﺮ ﺷﻬﻮﺩﻯ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ.ﺗﺎ ﻭﻗ&= #65176;ﻰ ﮐﻪ ﺫﺧﻴﺮﻩ ﺁﺧ&= #65198;ﺕ ﻣﻘﺎﻡ ﺑﻌﺪﻯ ﺑ&= #65188;ﺪّﻯ ﺑﺮﺳﺪ'ﮐﻪ ﺳﺎﻟ&= #65242; ﺩﺭ ﻣﺮﺣﻠﻪ ﺟﺪ&= #65267;ﺪ' ﻗﺎﺩﺭ ﺑﺎﺩﺍﻣ&#= 65258; ﺭﺍﻩ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﮐ&= #65258; ﺑﺸﻬﻮﺩ ﺑﺎﻟﺎ&#= 65175;ﺮ ﻧﻴﺰ ﺑﺎﺷﺪ.<o:p></o:p></span= > ﻟﺬﺍ ᥸= 3;ﺎﻟﻚ ﺻﻔﺎﺕ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ'ﻭ ﺗﻤﺎﻡ ﺻﻔﺎﺕ ﺭ&= #65261;ﺡ ﺣﻴﻮﺍﻧﻰ'ﻭﺍﮐ&#= 1579;ر ﺻﻔﺎﺕ ﺍﻧﺴﺎﻧ&#= 1740; ﺨﻮﺩﺭﺍ ﺩﺭ ﺗﺠ&= #65198;ﻳﺪ ﻧﻔس ﺍﻧﺠﺎﻡ ﻣ&#= 65268;ﺪﻫﺪ.ﮔﺮﭼﻪ ﺍﺣﻮﺍﻝ ﺳﺨﺘﻰ &= #65165;ﺳﺖ. ﮐﻪ ﻧﺴﺒﺖ ﺑﺎﺣ&= #65262;ﺍﻝ ﺩﻳﮕﺮﺍﻥ ﻋﺠﻴ&#= 65168; ﻭ ﻏﻴﺮ ﻃﺒﻴﻌﻰ = ﺑﻨﻈﺮﻣﻴﺮﺳﺪ. ﭘس ﻋﻮﺍﻣﻞ ﻣث= 576;ت ﺭﺍ ﭘﺮﻭﺭﺵ ﻣﻴ&= #65268;ﺎﺑﺪ.ﺩﺭ ﻫﻨﺮ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ'ﺑﺎﻳﺪ ﺑﺎ ﺗﺨﻠﻴﻪ ﺍﺯ = ﻣﻌﺎﻳﺐ ﻭﻧﻮﺍﻗﺺ ﻭ ﺻﻔ&= #65166;ﺕ'ﻭ ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎ&#= 65173; ﺍﻟﻬﻰ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ'ﺁﻧﻬﻢ ﺩﺭ ﺣﺪّ ﮐﻔﺎﻳ&#= 65174; ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; ﺍﻟﻬﻰ' ﮐﻪ ﺧﺎﺹ= ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ' به ﺘﺤﻠﻴ&#= 65258;ﻫﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺮﺳﺪ.&= #64380;ﻪ ﺑﻬﺘﺮ ﻭﻟﻮ ﻣﺸ&= #64401;ﻞ ﺗﺮ ﮐﻪ ﺑﺸﻬﻮﺩ = ﻧﻬﺎﺋﻰ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻧ&= #65268;ﺰ ﻣﻴﺮﺳﺪ. ﮐﻪ ﻣﻔ= ﻴﺪ ﻫﺪﺍﻳﺖ ﺍﻟﻬﻰ &= #65203;ﺎﻟﮑﺎﻥ ﺧﻮﺩ ﮔﺮﺩﻧﺪ ﻭ = ﻧﻘﺶ ﺭﺏّ ﻭﺭﺑﻮﺑﻴ= 617;ﺖ ﺳﺎﻟﮑﺎﻥ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﻗﺮﺍﺭ ﺑﮕ&= #65268;ﺮﺩ.ﮐﻪ( ﺭﺍﺑﻰ) ﻳﻬﻮﺩﻳ&= #65166;ﻥ ﻭ ﺁﻳﺖ ﺍﻟﻠﻪ ﺍ= ﺳﻠﺎﻣﻰ ﻭﻭﺍﻗﻌﻰ ﺍﻟﻬ&#= 65264;'ﺗﻨﻬﺎ </spa= n>ﮐﻠﻤﺎﺕﺍﻟ᥾= 0;ﻰ ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﻫﺴﺘﻨﺪ.ﻭ = ﻧﻪ ﺑﺮﺍﻯ ﻋﻤﻮﻡ ﻣ&= #65198;ﺩﻡ ﻓﮑﺮ ﻋﻘﻴﺪﻩ ﻧ&= #65194;ﺍﺭﻧﺪ ﻭ ﺣﺘﻰ ﻗﺪﺭﺕ ﻓ= ﻬﻢ ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 4400;ﻰ ﺍﻟﻬﻰ ﺭﺍ ﻧﺪﺍ&= #65197;ﻧﺪ. ﭘس ﺍﺯ ﺍﺻﻠﺎﺡ &= #65207;ﺪﻥ ﺗﻤﺎﻡ ﺻﻔﺎﺕ ﺗ&= #65236;ﮑّﺮ ﺩﺭﺳﺎﻟﻚ ﻭﮐﺎ&#= 65251;ﻞ ﺷﺪﻥﺎﻟﻬﻰ ﺍﺳ&#= 65174;'ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺭ&= #1572;ﻳﺎﻯ ﺳﺎﻟﻚ ﻃﺎﻟﺐ ﻟ&= #65240;ﺎﻯ ﺍﻟﻬﻰ'ﻧﻮﺭ ﺻﻮ&= #65197;ﺕ ﻭﻣﻘﺎﻡ ﺍﻟﻬﻰ &= #64344;ﻴﺮ ﮐﺎﻣﻠﻰ ﺭﺍ ﺑﻮ&= #65263; ﻧﺸﺎﻥﻣﻴﺪﻫﺪ. &= #64400;ﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺍﻳ&#= 65254; ﭘﻴﺮ ﺭﺍ ﺑﺸﻨﺎ&= #65203;ﺪ ﻭ ﭘﻴﺪﺍ ﮐﻨﺪ'ﻭ= ﭘﻴﻤﺎﻥ ﺳﻠﻮﮐﻰ ﺑﺒﻨﺪ&#= 65193; ﻭ ﺳﻮﮔﻨﺪ ﺑﻴﻚ = ﻭﺳﻴﻠﻪﺍﻟﻬﻰ ﺑﺨﻮﺭﺩ'ﮐﻪ ﺟﺎ&= #65263; ﺑﺎﺯﮔﺸﺖ ﺍﺯ ﺳ&= #65262;ﮔﻨﺪ ﻧﻴﺰ ﻧﺒﻮﺩﻩ ﺑ&= #65166;ﺷﺪ.<o:p></o:p> ﭘ= س ﮐﺎﺭ ﻫﻨﺮﻯ ﺗﻨﻬﺎ ﻳ&= #65242; ﭼﻴﺰ یا ﺷﻴﺌﻰ &#= 65251;ﺎﺩﻯ ﻧﻴﺴﺖ.ﺍﻳﻨﻚ ﻳ&= #65242; ﺃﻣﺮ ﺯﻳﺒﺎﻯ ﻫ&= #65256;ﺮﻯ ﺍﺳﺖ'ﮐﻪ ﺳﺎﻟﻚ = ﻫﻢ ﻳﻚ مرﺑّﻯ اﻟʌ= 60;ﻰ' ﻭﺧﻮﺩ ﻧﻴﺰ ﻣﻘ&= #65166;ﻣی اﻟﻬﻰ ﻳﺎﻓﺘﻪ &#= 64400;ﻪ ﻣﻨﺎﺳﺐ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ. ﭼﻮﻥ ﺩﺭ ﺍﻳﻦ ﻣ= ﺎﺩﻩ ﻫﻨﺮﻯ ﻭ ﺃثر ﻫ&#= 65256;ﺮﻯ ﺷﺪﻩ'ﻏﺎﻳﺖ ﻭ ﻫ= ﺪﻑ ﻣﻌﻨﻰ ﻭﺭﻭﺣﻰ &= #65259;ﻢ ﻫﺴﺖ.ﮐﻪ ﻫﻨﺮﻣ&= #65256;ﺪ ﺩﺭ ﺃثر ﻫﻨﺮﻯ &#= 65191;ﻮﺩ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍ&= #65203;ﺖ.ﮐﻪ ﻣﺠﺴّﻤﻪ ﺯﻳﺒ= 5166;'ﺗﻨﻬﺎ ﻳﻚ ﺳﻨﮓ ﻧﻴﺴﺖ.= ﺟﻬﺎﻧﻰ ﺯﻳﺒﺎﺋی ﻮﻣﻌ= 5256;ﻰ ﻭﻣﺤﺮﻙ ﺍﺣﺴﺎ&#= 1587; ﺩﺭ ﻧﺎﻇﺮ ﺧﻮﺩ = ﺩﺍﺭﺩ.ﮐﻪ ﺣﺘﻰ ﻣﻴﺘﻮﺍﻥ &= #65153;ﻧﺮﺍ ﺁﺷثاﻯ ﺑﻬﺘﺮ = 5165;ﺯ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺯ&#= 65267;ﺒﺎ ﺩﺍﻧﺴﺖ.ﭼﻮﻥ ﺯ&= #65267;ﺒﺎﺋﻰ ثاﺑﺖ ﺩﺍﺭﺩ ﻭ= 5169;ﻰ ﺁﺯﺍﺭ ﺍﺳﺖ. ﮐﻪ= ﻫﺮ ﺯﻳﺒﺎﻯ ﺍﻧﺴﺎ&#= 65253; ﺩﺍﺭﺩ. ﮔﻮﺋﻰ ﺭ= ﻭﺡ ﻳﺎ ﭼﻴﺰ ﻧﺎﭘﻴ&= #65194;ﺍﺋﻰ ﺩﺭ ﺩﺭﻭﻥ ﺳﻨﮓ = ﻗﺒﻞ ﺍﺯﺗﺮﺍﺵ ﺑﻮﺩ&#= 65257;'ﻭ ﻳﺎ ﺩﺭ ﺗﺎﺑﻠﻮ&= #65263; ﻗﺒﻞ ﺍﺯ ﺭﻧﮓ ﺁ= ﻣﻴﺰﻯ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ &= #64400;ﻪ ﭘﻴﺪﺍ ﻧﺒﻮﺩﻩ.&= #65261;ﻫﻨﺮﻣﻨﺪ ﺁﻧﺮﺍ ﺑﻴﺮﻭﻥ &= #64400;ﺸﻴﺪﻩ ﺍﺳﺖ.ﺩﺭ ﻭﺍﻗﻊ = ﻣﺎﺩﻩﺳﻨﮓ ﺍﺯ ﻟﺤﺎﻅ ﻫﻨﺮ&= #65263; ﺑﺎﻟﻘﻮّﻩ ﻭﺍ= 5203;ﺘﻌﺪﺍﺩ'ﺧﻴﻠﻰ ﺻﻮﺭﺗﻬﺎﻯ ﺩﻳ&#= 64405;ﺮﻯﺮﺍ ﺩﺍﺭﺩ. ﮐﻪﻫﻨﺮ&= #65251;ﻨﺪ ﺗﺠﺴم ﺴﺎﺯ ﺍﻧ&#= 65176;ﺨﺎﺏ ﻧﮑﺮﺩﻩ ﮐﻪ ﺩﺭ = ﺳﻨﮓ ﺍﻳﺠﺎﺩ ﻧﻤﺎﻳ&#= 65194;.ﺩﺭﻗﺴﻤﺖ ﻣؤثّر ﻭﻣﺤﺮ᥼= 1; ﻋﻮﺍﻃﻒ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﺍ&= #65255;ﺴﺎﻥ ﺧﻮﺩ ﺳﻨﮓ ﻧﻴﺴ&= #65174;. ﺑﻠﮑﻪ ﺻﻮﺭﺕ ﺗ&= #65166;ﺯﻩ ﺩﺭﺳﻨﮓ ﺍﺳﺖ.ﻭ&= #65251;ﺎﺟﺮﺍﻯ ﺻﻮﺭﺕ ﺑﺨﺼﻮﺹ &= #65193;ﺭ ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﻭ&= #65267;ﺎ ﺻﻮﺭﺗﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺩﺭ ﺗﺠﻠّﻴﺎﺕ &#= 65203;ﻤﺒﻮﻟﻴﻚ ﺍﻟﻬﻰ'ﮐﻪ ﺑﺼﻮ&= #65197;ﺕ ﻋﺮﺵ ﻭﻧﻮﺭ'ﻭ ﮔ= ﺎﻫﻰ ﺑﺼﻮﺭﺗﻰ ﺍﻧﺴ&#= 65166;ﻧﻰ ﭼﻮﻥ ﺻﻮﺭﺕ ﻣﺼ&= #65220;ﻔﻮﻯ ﺑﺴﺎﻟﮑﺎﻥ ﻣﺤ&#= 65252;ﺪﻯ ﻭ ﻳﺎ ﺻﻮﺭﺕ ﻣﺮ= ﺗﻀﻮﻯ ﻣﺴﻴﺢ ﺑﺮﺍﻯ ﮐ&= #65166;ﻣﻠﺎﻥ ﺑﺎﺯﮔﺸﺘﻪﺑﺨ= 5248;ﻖ ﮐﺎﻣﻠﺎﻥﻤﺴﻴ= 5188;ی ﻤﻴﺒﺎﺷﺪﮐﻪ ﺻ&#= 65262;ﺭتی اﻟﻬﻰ ﻫﺴﺘﻨﺪ &#= 65261;ﺩﺭﺻﻮﺭﺕ ﺑﺸﺮﻯ اﻭﻟﻴﺎ &#= 65199;ﻧﺪﻩ ﺍﺳﺖ.ﮐﻪ ﺷﺎﻫﺪ&= #65197;ؤﻳﺎﻫﺎﻯ ﺁﻧﻬﺎ'ﺑﺘﻮﺍﻧ&#= 65256;ﺪ ﻭﺩﺭﻙ ﺁﻧﻬﺎ ﮐ&= #65256;ﻨﺪ.ﮐﻪﺍﮔﺮ ﺑﺸﮑﻞ ﺩﻭﺭ ﻭ ﺃ= ﺑﺮ ﻭﺑﺨﺎﺭ ﻣﺘﻐﻴ&#= 1617;ﺮ ﺑﺎﺷﺪ ﻫﺮﭼﻪ ﺭ&= #65165; ﺗﻔﺴﻴﺮ ﮐﻨﻨﺪ' = ﺻﻮﺭﺕ ﺍﻟﻬﻰ ﺗﻔﺴﻴﺮ &= #65255;ﻤﻰ ﮐﻨﻨﺪ.ﭘس ﺳﺎﻟ&#= 65242; ﺍﺳﺖ'ﮐﻪ ﺗﺸﺒّ&#= 65258; ﺑﺬﺍﺕ ﺍﻟﻬﻰ ﭘ&= #65268;ﺪﺍ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺧﻮ&= #65193; ﻧﻴﺰ ﺍﻟﻬﻰ ﻣﻴ&= #65208;ﻮﺩ'ﻭﻗﺘﻰ ﺳﺎﻟﻚ ﺑﻬﺮ ﻳﻚ = ﺍﺯ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻣﻴﺮﺳﺪ. ﻣﻤﮑﻦ = ﺍﺳﺖ ﺑﺮﺧﻰ ﺳﻨﮕﻬﺎ &= #65261; ﺭﻧﮕﻬﺎ ﻭ ﺍﺷﻴ&= #1575;ء ﻣﻔﻴﺪ ﻳﻚ ﺃثر &#= 65259;ﻨﺮﻯ ﺷﺪﻥ ﻧﺒﺎﺷﻨﺪ'&= #64400;ﻪ ﺩﺭ ﻭﺍﻗﻊ ﻫﻤﻴ&= #65208;ﻪ ﻋﺪﻡ ﺍﺳﺘﻌﺪﺍ&#= 65193; ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ'&= #64400;ﻪ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺍ&= #65199; ﻫﻤﻪ ﻣﻮﺍﺩ'ﻭ ﻫ= ﻤﻪ ﺍﺣﻮﺍﻝ ﻣﺎﺩﻩ &= #64400;ﺎﺭ ﻫﻨﺮﻯ ﺑﺴﺎﺯﺩ.&= #64380;ﻮﻥ ﺍﺳﺘﻌﺪﺍﺩﻯ ﻧ&#= 65194;ﺍﺭﺩ'ﮐﻪ ﻣﺎﺩﻩ ﺭﺍ ﺑﺪﻭ&= #65253; ﺍﺳﺘﻌﺪﺍﺩ ﻣﻴ&#= 65192;ﻮﺍﻧﺪ.ﺍﻭﻟﻴA= 166;ﻯ ﺍﻟﻬﻰ ﻧﻴﺰ ﺩﺭ = ﺣﺪﻭﺩﻯ ﻣﻴﺘﻮﺍﻧﺪ'ﻃﺎ&#= 65247;ﺒﺎﻥ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺳ&= #65166;ﻟﻚ ﺭﺍ ﺑﮑﻤﺎﻝ ﺍﻟ&= #65260;ﻰ ﺑﺮﺳﺎﻧﻨﺪ.ﻭ ﺍ&= #64404;ﺮ ﺍﺳﺘﻌﺪﺍﺩﻯ ﺩ&#= 65197; ﺷﺨﺼﻰ ﻧﺒﺎﺷﺪ'&= #65259;ﺮﭼﻪ ﻗﺪﺭ ﺑﻌﻨﻮﺍﻥ &= #65203;ﺎﻟﻚ'ﺑﺨﻮﺍﻫ= 5194; ﺑﺮ ﻭﻯ ﺗﺄثیر = 5169;ﮕﺬﺍﺭﺩ'ﻧﺘﻴʋ= 84;ﻪﺍﻯ ﻧﺨﻮﺍﻫﺪ</sp= an> &#= 65193;ﺍﺷﺖ. ﮔﻮﺋﻰ ﻣﻌﻠﻢ ﺑ&= #65198;ﻣﺤﺼﻞ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺗ&= #65156;ثیر ﺑﮕﺬﺍﺭﺩ. ﺣﺘﻰ = ﺍﮔﺮ ﺑﺰﻭﺭ ﻭ ﺗﻬﺪﻳ&= #65194; ﻭﻭﻋﻴﺪ'ﻳﺎ ﺗﻄ&= #65252;ﻴﻊ ﻭ ﻓﺮﻳﺒﮑﺎﺭﻯ &= #65169;ﺎﺷﺪ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ &= #65169;ﺮﺍﻯ ﻓﻬﻢ ﺍﻫﻤﻴّﺖ &#= 65203;ﻠﻮﮐﻰ'ﻫﻨﻮﺯ ﺩﺭ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭ ﺩ= ﺭ ﻓﺼﻮﻝ ﺍﻭﻟﻴّ= 5258; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﭼﻨﺪﻳﻦ ﻭ ﭼﻨﺪ ﺗﻮﻟﺪ ﺑ= ﺸﺮﻯ' ﻭ ﺑﺪﻭﻥ ﻫﺮ ﻗﻬ= ﻘﺮﺍ ﻭﮐﺎﺭﻣﺎﺋی ﺪ= 5197; ﺭﻭﺡ ﺷﺨﺺ</s= pan>'ﺁﻧ= ;ﮕﺎﻩ ﺑﺴﺮﺣﺪّ ﻋﻘﻞ &#= 65261;ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﻣﻴﺮﺳﻨﺪ ﭼﻮﻥ &= #65227;ﻘﻞ ﻭ ﺍﺧﻠﺎﻕ ﻭ ﻋﺸ= ﻖ ﻭ ﺍﺭﺍﺩﻩ ﻭ ﻏﻴ= ﺮﻩﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺩﺭﻙ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﻨﺪ.<o:p></o:p> ﭘس ﺍﻭﻟ= ﻴﺎﻯ ﺍﻟﻬﻰ ﺣﻖ ﺩﺍﺭ&= #65255;ﺪ'ﻃﺎﻟﺒﺎﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﮐ&= #65258; ﺣﺘﻰ ﺍﮔﺮ ﺧﺪﺍ&= #65261;ﻧﺪ ﺑﺂﻧﻬﺎ ﻣﻌﺮﻓ&#= 65264; ﮐﺮﺩﻩ ﺑﺎﺷﺪ'ﻣ&= #65262;ﺭﺩ ﺁﺯﻣﺎﻳﺶ ﺩﺭ ﻳ&= #65242; ﻗﺮﺍﺭ ﺩﺍﺩ ﻋﻘ&= #65194; ﻣﻮﻗّﺖ ﺗﻤتّŸ= 3; ﻘﺮﺍﺭﺩﻫﺪ. ﮐﻪ ﺑﺮﺍﻯ ﻳﻚ ﻳﺎ ﭼ= ﻨﺪ ﭼﻠّﻪﺍﻯ' ﮐﻪ ﺑ&= #65204;ﺎﻟﻚ ﺻﻮﺭﺕ ﺍﻟﻬﻰ ﺭ&= #65165; ﻭﺳﻴﻠﻪ ﺗﻮﺳّ= 5246; ﻋﺒﺎﺩﻯ ﻗﺒﻮل &#= 65252;ﻴﮑﻨﺪ.ﻭ ﺑﺘﺪﺭﻳﺞ ﺻﻔﺎ&#= 65173; ﻣﻨﻔﻰ ﻭ ﻋﺎﺩﺍ&= #65173; ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65197;ﻫﺎ ﻣﻴﮑﻨﺪ ﻭﭼﻮﻥ &= #65203;ﻨﮓ ﺑﺮﺍﻯ ﺳﻨﮓ ﺗﺮ&= #65165;ﺵ'ﺧﻮﺩﺭﺍ ﭘﺬﻳﺮﺍﻯ ﺻﻮﺭ&#= 65173; ﺟﺪﻳﺪﻯ ﻤﻴﺪﻫ&#= 65194;. ﺁﻧﮕﺎﻩ ﺍﺯﺩﻭ&#= 65165;ﺝ ﺩﺍﺋﻢ ﻭ ﺁﻧﭽﻪ = ﺳﺎﻟﻚ ﺑﺎ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264; ﺧﻮﺩﭘﻴﻤﺎﻥ ﻣ&#= 65268;ﺒﻨﺪﺩ' ﺗﺎ ﺁﺧﺮ ﻋﻤﺮ<s= pan dir=3DLTR> </spa= n>ﺩﺭ ﻗﻴﺪ ﺳﻮ@= 404;ﻨﺪ ﺧﻮﺩ ﻣﺤﺒﻮس ﺍ&#= 65203;ﺖ. ﮐﻪ ﺑﮑﻤﺎﻝ ﻭ ﺑ= ﺨﻠﻖ ﺑﺎﺯ ﮔﺮﺩﺩ.ﻭﺗ&= #65198;ﻙ ﺻﻠﺎﺕ ﻭ ﺍﺭﺗﺒ&= #65166;ﻁ ﺳﺎﻟﻚ'ﺩﺭ ﻧﻴﻤ&= #65258; ﺭﺍﻩ ﺑﺎ ﭘﻴﺮ ﺍ= ﻟﻬﻰ'ﺑﺰﺭﮔﺘﺮ&#= 65267;ﻦ ﮔﻨﺎﻩ ﺷﺎﻳﺴﺘ&#= 65258; ﻣﺠﺎﺯﺍﺕ ﺍﺯ ﻧ&= #65224;ﺮ ﺍﻟﻬﻰ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ.ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁﻥ ﻣ&= #65204;ﺦ ﻣﻴﻤﻮﻥ ﻭﺧﻮﻙ &= #65169;ﻬﺘﺮﻳﻦ ﺷﺎﻧس ﺁﻧﺎﻥ ﺧ&#= 65262;ﺍﻫﺪ ﺑﻮﺩ.ﮐﻪ ﭘﻴﻤﺎ&= #65253; ﻣﻰ ﺷﮑﻨﺪ ﻭ ﻳﺎ= ﻧﻔﺎﻕ ﻣﻴﮑﻨﺪ'ﻭ ﻳﺎ ﺣ= ﺘﻰ ﺍﻗﺘﺼﺎﺩ ﺑﺎ ﻣ&= #65240;ﺎﺻﺪ ﺩﻧﻴﻮﻯ'ﻭ ﻳﺎ ﮐ= ﻢ ﮐﺎﺭﻯ ﻭ ﺳﺴﺘﻰ = ﺩﺭ ﺍﺟﺮﺍﻯ ﺩﺳﺘﻮ&#= 65197;ﺍﺕ ﭘﻴﺮ می ﻨﻤﺎﻳ= 5256;ﺪ.ﮐﻪ ﻣﺎﺭ ﻭﻣﻮﺭ ﻭ ﺑ= ﺪﺗﺮ ﺑﻔﺴﺦ ﮔﻴﺎﻫﻰ &= #65261; ﺭﺳﺦ ﺟﻤﺎﺩﻯ ﻭ&= #65261;ﺳﺦ ﺟﻤﺎﺩﻯ ﻫﻢ ﺍﻳ&= #65256;ﻚ ﺑﺴﻘﻮﻁ ﻣﻘﺎﻡ &= #65255;ﻮﻋﻰ ﻭﺍﻟﻬﻰ ﺭﻭﺡ ﻣ&= #65268;ﺮﻭﻧﺪ.ﮐﻪ ﺷﺎﻣﻞ ﺗﻤﺎﻡ ﭘ&= #65268;ﺮﻭﺍﻥ ﻗﺸﺮﻯ ﺍﺳﺖ.ﻭﺍ&= #65247;ّﺎ ﺑﻰ ﺩﻳﻨﺎﻥ ﻣﻨ&= #64401;ﺮ ﺧﺪﺍ ﻭ ﭘﻴﺎﻣﺒ&= #65198;ﺍﻥ ﻭﺯﻧﺪﮔﻴﻬﺎﻯ &#= 65169;ﻌﺪﻯ'ﭼﻨﺎﻥ ﻣﺠﺎﺯﺍﺕ ﻧﺪﺍ&#= 65197;ﻧﺪ.ﺯﻳﺮﺍ ﻋﻘﻞ ﻭﺍﺣﺴﺎس &#= 65165;ﻫﻤﻴّﺖ ﺳﻠﻮﮐﻰ'ﻭ ﺗﺮس &= #65165;ﺯ ﺑﺪ ﻋﺎﻗﺒﺘﻰ ﺍ&= #65247;ﻬﻰ ﭘس ﺯ ﻣﺮﮒ ﻧﺪﺍ&= #65197;ﻧﺪ.ﻭﺍﻟّﺎ ﻣﺪﺍﻡ ﺑﻴﺎﺩﺁ&#= 65261;ﺭﻯ ﺟﻬﻨّﻢ ﺑﻬﻤﻪ &#= 65251;ﻴﺸﻮﺩ.<o:p></o:p> ﭘس ﮐﺎﺭ= ﻫﻨﺮﻯ ﮐﻪ ﻗﻄﻌﻪ ﺳﻨﮓ = ﻭ ﺭﻧﮓ ﻭ ﺁﻫﻨﮓ ﻧ= ﻴﺴﺖ.ﺑﻠﮑﻪ ثمرﻩ ﺗﺠﻠّﻴᥴ= 6;ﺕ ﻭ ﺟﻬﺪ ﺑﺴﻴﺎﺭ = ﺍﺳﺖ'ﮐﻪ ﺯﻣﺎﻧﻬﺎﻯ ﺩﺭ&#= 65165;ﺯﻯ ﻫﻨﺮﻣﻨﺪ ﺗﻤﺮ&#= 65267;ﻨﺎﺕ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﺩ.= ﻭﺣﺘﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;ﺗﺠﺮﺑﻴّﺎﺕ ﺧﻮﺩﺭﺍ'ﺑﺮﺍﻯ &= #65175;ﺮﺑﻴﺖ ﺩﻳﮕﺮﺍﻥ ﺩﺍﺭ&#= 65255;ﺪ. ﻟﺬﺍ ﺟﻤﺎﻝ ﺍﺯ = ﻫﻨﺮﻯ ﺗﻨﻬﺎ ﺩﺭﮐﻮﺷ&#= 65206;ﻣﻮﺿﻮﻉ ﻭﻣﺎﺩﻩ ﻭ ﺳﻮﮊ&= #65257; ﻫﻨﺮﻯ ﻧﻴﺴﺖ. ﺑ= ﻠﮑﻪ ﻳﻚ ﺫﺍﺕ ﺟﺪﻳﺪ = ﺍﺯ ﻣﺎﺩﻩ ﻭ ﻳﺎ ﺍﻧ= ﻌﮑﺎس ﺫﺍﺗﻰ'ﺍﺯ ﺫﺍﺕ = ﻭﺭﻭﺡ ﻫﻨﺮﻣﻨﺪ ﺩﺭ ﻣ&= #65166;ﺩﻩ ﻣﻴﺒﺎﺷﺪ.ﻫﻤﺎ&#= 65253; ﮔﻮﻧﻪ ﮐﻪ ﻣﺮﺍ&= #65175;ﺐ ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺳﺎﻟﮑﺎ&#= 65253;'ﺁﻏﺎﺯ ﺍﺯ ﺻﻮﺭﺕ ﭘﻴﺮ = ﮐﺎﻣﻞ ﺩﺭ ﺗﻮﺳّﻠﺎﺕ &#= 65219;ﻮﻟﺎﻧﻰ ﺳﺎﻟﻚ' ﺁﻧﮕﺎﻩ = ﮔﻮﺋﻰ ﺩﺭ ﻣﺎﺩﻩ ﻭﺟﻮ&= #65193; ﺳﺎﻟﻚ'ﭼﻮﻥ ﺳﻨ&= #64403; ﻭ ﺣﻴﻮﺍﻧﻴّﺖ &#= 65261; ﻤﺎﺩﻯ'ﺟﻤﺎﻝ ﺍ&= #65247;ﻬﻰ ﺩﺭﺷﻬﻮﺩﻫﺎ ﺁ&#= 65235;ﺮﻳﺪﻩ ﺷﺪﻩ ﺍﺳﺖ. ﻭ ﺷﺎ= ;ﻫﺪﺍﻥ ﺭﺍ ﭼﻮﻥ ﺷﻬﻮﺩ'= ﺩﺭ ﻳﻚ ﺩﻳﺪﺍﺭ ﺷﺐ = ﻗﺪﺭﻯ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﻭ&#= 65187;ﺪﺕ ﻭﺟﻮﺩ ﺁﻧﻬﺎ'ﻫ&= #65252;ﺎﻥ ﮐﺴﺐ ﺍﻳﻦ ﻫﻤﺎ&= #65255;ﻰ ﺭﻭﺡ ﺳﺎﻟﻚ'ﻳﺎ = ﺭﻭﺡ ﺍﻟﻬﻰ ﻣﺸﻬﻮﺩ&#= 65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ.ﺑﺨﺼ&#= 65262;ﺹ ﺩﺭﺷﻬﻮﺩ ﺭﻭح اﻟﻘﺪس ﻗﺎﺋﻢ</sp= an>' ﻣﻘﺪّس= ﺗﺮﻳﻦ ﺭﻭﺡ ﻣﻤﮑﻦ ﺩﺭ = ﻧﻮع ﺒﺸﺮﻯ' ﺗﺎ ﺑﻌﺪ= ﻫﺎ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ'ﻧﻴﺰ ﺑﺘﻘﺪﻳس ﻋﺎﻟ= 5264; ﺗﺮ ﻧﻮﺭ ﺭﺏّ ﺭ&= #65187;ﻤﺎﻥ ﻧﻴﺮ ﺑﺮﺳﻨﺪ . ﮐ= ;ﻪ ﺑﺎﺯ ﺍﻧﻮﺍﺭ ﺑ&= #65198;ﺗﺮ ﻭ ﺗﻘﺪّس ﻭ ﭘﺎ&#= 64400;ﻴﻬﺎﻯ ﺭﻭﺍﻧﻰ ﻭ ﺻﻔﺎ&= #65173; ﺍﻟﻬﻰ ﻭﻋﻘله= 75;ی ﻋﻈﻴﻤﺘﺮ'ﻭ ﺭﻓ&= #65176;ﺎﺭﻫﺎ ﻭ ﮔﻔﺘﺎﺭﻫﺎ ﻭ = ﮐﺮﺩﺍﺭﻫﺎﻯ ﺑﺴﻴﺎﺭ ﻋﻈﻴﻤ&#= 65176;ﺮ'ﻭ ﺷﻬﻮﺩ ﻣﻄﻠﻖ ﻧ&= #65262;ﺭ ﺍﻟﺄﻧﻮﺍﺭ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺩ&#= 65197; </spa= n>ﻣﻄﻠﻖ ﺃﺑﺪʌ= 67;ّﺖ' ﺭﻭﺡ ﺍﻣﺮﻭﺯﻯ &= #1607;اﻣﺎ ﭼﻨﺎﻥ ﺭﻭﺣﻰ ﺍ&= #65247;ﻬﻰ ﮔﺮﺩﺩ.ﻭ ﺍﻳﻦ ﻫ= ﻤﺎﻧﻰ ﺁﻧﺮﺍ ﺑﺎﻳﺪ ﻭ&= #65165;ﺻﻠﺎﻥ ﻭﺣﺪﺕ ﻭﺟﻮﺩ'ﻭ = ﻳﮑﺎﻳﻚ ﺭﻭﺡ ﻓﺮﺩﻯ'ﻳﺎ = ﺭﻭﺡ ﮐﻠّﻯﺎﻟﻬﻰ ﭘ= 5268;ﺪﺍ ﮐﻨﺪ. ﮔﺮﭼﻪ ﺩﺭ= ﻧﻮﻉ ﺑﺸﺮﻯ'ﺑﺎﻳﺪﻫ&#= 65252;ﮕﺎﻥﺒﻬﻤﺎﻥ ﻧﻮﺭ ﻭﮐﻤﺎﻝ ﻭ = ﺗﻘﺪس ﻭ ﭘﺎﮐﻰ ﺭﻭﺡ ﺍ= ﻟﻬﻰ ﻗﺎﺋﻢﺭﺏّ ﺍﻟ= 5256;ﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺳﻨﺪ'&= #64400;ﻪ ﺷﻬﻮﺩ ﺷﺸﻢ ﺳﺎ&= #65247;ﮑﺎﻥ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺍﺳﺖ .<o:p></o:p> ﺍﻟﺒﺘﻪ= ﻧﻘّﺎﺷﺎﻥ ﺗﺠﺮﻳﺪﻯ ﻭﻣﺪ&#= 65197;ﻥ'ﺗﺎ ﺣﺪﻭﺩ ﺗﺤﺮﻳﻚ &= #65165;ﺣﺴﺎس ﻧﺎﻇﺮ ﺭﺍﻣﻴﮑ&#= 65256;ﻨﺪ'ﺍﮔﺮ ﺧﻮﺩﺷﺎﻥ ﺑﺨﻮ&#= 65165;ﻫﺪ ﺩﺭ ﺩﻝ ﺧﻮﺩ'ﺑﺮ= ﺩﺍﺷﺖ ﻭ ﺗﺼﻮﺭﺍﺕ ﻣﻌ&= #65256;ﻰ ﺩﺍﺭ ﺑﺮﺗﺮ ﺍﺯ = ﻳک ﻘﻄﻌﻪ ﻫﻨﺮﻯ ﺑ&= #64401;ﻨﻨﺪ.ﺍﻟﺒﺘﻪ ﺳﻌﻰ ﺑﺪﻯ ﻧﻴﺴ&= #65174;'ﮐﻪ ﺗﺎ ﺣﺪّﻯ ﺩﺭ ﺳ&= #65220;ﺢ ﮐﺎﻣﻠﺎﻥ ﺭﻭﺣ&#= 65264; ﻭﻫﻨﺮﻯ ﻭ ﻣﻘﺎ&= #65249; ﺍﻟﻬﻰ ﻫﻨﺮﻣﻨ&#= 65194; ﮐﻮﺑﻴﺴﻢ ﻫﺴﺖ.&= #65261; ﺣﺘﻰ ﺭﻭﺍﻥ ﺩﺭ&= #65251;ﺎﻧﺎﻥ ﺑﺮﺍﻯ ﺷﻨﺎﺧﺖ &= #65251;ﻌﺎﻳﺐ ﺭﻭﺣﻰ ﻫﻨﺮﻣﻨ&#= 65194;'ﻭ ﻳﺎ ﻧﺎﻇﺮﺍﻥ ﻳ&= #65242; ﻗﻄﻌﻪ ﻣﺪﺭﻥ ﻭ&= #64400;ﻮﺑﻴﺴﻢ' ﺑﺮﺍﻯ ﻣﺸﮑﻠﺎ&#= 65173; ﺭﻭﺍﻥ ﻧﺎﻇﺮ ﺑ&= #65198;ﺑﻴﻤﺎﺭ ﺁﻧﺎﻥ ﺩﺭ ﻣﻴﻴ&= #65166;ﺑﺪ.ﮐﻪ ﭼﻪ ﻣﺸﮑﻠﺎﺗﻰ &= #65261;ﺟﻮﺩ ﺩﺍﺭﺩ.ﺗﺎ ﭼﻪ ﻧ= ﺼﺎﻳﺢ ﻣؤثّری ﺩﺭ ﺑ᥾= 8;ﻤﺎﺭ ﺧﻮﺩ ﻧﮑﻨﺪ.ﮐﻪ = ﻣﻌﻤﻮﻟﺎ ﺑﺴﻴﺎﺭ ﺯﻣﺎﻥ &= #65251;ﻴﺒﺮﺩ ﻭﺗﻮﻓﻴقی ﺪﺳA= 174; ﻣﻴﺪﻫﺪ. ﻭﻫﺮﮔ&= #65200; ﻧﻴﺰ ﺷﻔﺎﻯ ﮐﺎ&= #65251;ﻞ ﺩﺳﺖ ﻧﻤﻴﺪﻫﺪ. = ﻭ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺳ&#= 65166;ﻟﻤﺘﺮ ﻧﻴﺰ ﺑﻴﻤﺎﺭﺍ&#= 65253; ﺭﻭﺍﻧﻰ ﻭ ﻋﻘﺪ&= #65257; ﺩﺍﺭ ﻫﺴﺘﻨﺪ'ﺑ&= #65192;ﺼﻮﺹ ﻭﻗﺘﻰ ﮐﻪ ﺍﺻﺮ&= #65165;ﺭ ﻭ ﺗﻌﺼّﺐ ﺩﺭ ﻋ&= #65240;ﺎﻳﺪ ﺧﻮﺩ ﻣﻴﮑﻨﻨﺪ.&= #65165;ﻟﺒﺘﻪ ﻫﻨﺮ ﻧﻤﺎﺋﻰ ﺗ&= #65184;ﺮﻳﺪﻯ ﺗﻨﻬﺎﺑﺮﺧﻰ ﺻ&#= 65236;ﺎﺕ ﻭﻣﻈﺎﻫﺮ ﺣﺴّ= 5264; ﻧﺎﻇﺮﺍﻥ ﺭﺍ ﻣ&= #65268;ﺘﻮﺍﻧﻨﺪ ﺗﺤﺮﻳﻚ ﻧﻤﺎﻳ&#= 65256;ﺪ.ﻭ ﺣﺘﻰ ﺍﻳﻦ ﮔﻮﻧ&= #65258; ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65194;ﺭﻥ ﻣﻴﮕﻮﻳﺪ ﻣﻬﻢ &= #65169;ﺮﺍﻯ ﺁﻧﻬﺎ'ﻣﻘﻬﻮﺭ &= #64400;ﺮﺩﻥ ﻣﺎﺩﻩ ﺑﺮﺍﻯ ﻧ&= #65252;ﺎﻳﺶ ﺑﻌﻀﻰ ﻣﻮﺿﻮﻋ&#= 65166;ﺕ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﭼ&= #65268;ﺰﻯ ﺭﺍ ﺷﺒﻴﻪ ﭼﻴﺰ = ﺩﻳﮕﺮﻯ ﺑﮑﻨﻨﺪ ﻭﮔﻮﺋ&#= 65264; ﺑﺎﻫﻢ ﺗﮑﻠّﻢ &#= 65261;ﺗﻔﺎﻫﻢ ﻭ ﻣﺤﺎﮐﺎﺕ ﺩﺍ&= #65197;ﻧﺪ.ﺗﺮﺩﻳﺪی ﻧﻴﺴﺖ ﮐﻪ ﺩﺭﻫ&= #65256;ﺮ ﻫﺎﻯ ﺗﺠﺮﻳﺪﻯ &= #65207;ﺎﻳﻊ ﻋﺼﺮ ﻣﺎ' ﻫﻨﺮﻣ= ﻨﺪ ﺧﻮﺩﺵ ﻧﻘﺶ ﻣﻬ&= #65250; ﺩﺭ ﺗﺤﺮﻳﻚ ﺷﺮ&= #65165;ﻳﻂ ﻧﺎﻇﺮﺍﻥ ﺃثر = 5191;ﻮﺩ ﻧﺪﺍﺭﻧﺪ.ﺑﻠﮑ&#= 65258; ﺍﻳﻦ ﺍﺳﺘﻌﺪﺍ&#= 65193;ﻫﺎﻯ ﺫﺍﺗﻰ ﻭﺭﻭﺍﻥ &= #65255;ﺎﻇﺮ ﺍﻳﻦ ﻫﻨﺮﺍﺳﺖ. = ﮐﻪ ﺗﺤﺮﻳﻚ ﻣﻴﮑﻨ&#= 65194;.ﻭﻋﮑس ﺍﻟﻌﻤلی که ﻧʌ= 08;ﺎﻥ ﻣﻴﺪﻫﺪ ﺩﺭﺳﻄ&#= 65186; ﻫﻨﺮﻯﻤﺎ'ﻣﻘﺎ&#= 65249; ﺑﺴﻴﺎﺭ ﭘﺎﺋﻴ&#= 65253;ﺘﺮ ﺍﺯ ﻫﻨﺮﻫﺎﻯ ﺗ&= #65228;ﺒﻴﺮﻯ ﺍﺳﺖ' ﻭ ﺣﺘﻰ ﮐﭙ= ;ﻴﻪ ﺑﺮﺩﺍﺭﻯ ﺍﺯ ﻃ&= #65170;ﻴﻌﺖ ﻭ ﺻﻮﺭﺗﻬﺎ'ﭼﻪ = ﺑﻬﺘﺮ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺟ&= #65194;ﻳﺪﻯ ﻧﻴﺰ ﺩﺭ ﻳﻚ ﺃث&= #1585; ﻫﻨﺮﻯ ﺍﻳﺠﺎﺩ &= #64400;ﻨﻨﺪ'ﮐﻪ ﺁﻧﮕﺎﻩ ﺧﻠّﺎ= 5239;ﻴّﺖ ﻫﻨﺮﻣﻨﺪ ﻣﻌﻠ&#= 65262;ﻡ ﻣﻴﮕﺮﺩﺩ.ﻭﻟﻰ &= #65175;ﻤﺎﻡ ﺍﻳﻦ ﺧﻠّﺎﻗﻴ= 617;ﺖ ﻫﺎﻯ ﻫﻨﺮﻣﻨﺪ &= #65193;ﺭ ﺑﺮﺍﺑﺮ ﺧﻠﺎﻑ &= #64400;ﺎﺭ ﻫﻨﺮﻯ ﻭ ﺗﻌﻠﻴ&= #65250; ﻭﺗﮑﺎﻣﻞ ﺩﺍﺩ&#= 65253; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﺯ ﺳﺎﻟﮑﺎﻥ ﺑ&= #65262;ﺩﻩ'ﮐﻪﻗﺎﺑﻞ ﻗﻴﺎس ﻧﻴﺴﺖ.ﺗ&#= 65166; ﺭﻭﺣﻰ ﺭﺍ ﺍﺯ ﺣ= ﻴﻮﺍﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65261;ﺣﻰ ﺍﻟﻬﻰ ﺗﺒﺪﻳﻞ &= #64400;ﻨﺪ.ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﺑﺠ&= #65166;ﻯ ﮐﺎﺭﻣﺎﻫﺎﻯ ﺠ&#= 65260;ﻨّﻤﻰ ﻧﺴﺦ ﻭﻣﺴﺦ' ﺭﺟ= ﻌﺘﻬﺎﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﻯ ﻋﻘﻞ ﻭ ﺍﻣﮑﺎﻧ&= #65166;ﺕ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮﻩ ﺷﺪ&= #65257; ﻭ ﭘﻴﺪﺍ ﻣﻴﮑﻨ&= #65256;ﺪ. ﮐﻪ ﺣﺘﻰ ﺑﻨﻮﺭ = ﻋﺮﺵ ﺭﺣﻤﺎﻥ.ﺑﻮﻟﺎ&#= 65267;ﺖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65261;ﺗﺎ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ' ﻫﻢ= ﻣﻌﺮﺍﺝ ﻭ ﺍﺳﺮاء ﻭ ﺗﻌ&#= 65166;ﻟﻰ ﻣﻴﻴﺎﺑﻨﺪ.ﮐﻪ &= #65251;ﻘﺎﻡ ﺍﻟﻬﻰ ﻧﻮﺭ ﺭﺣ&= #65252;ﺎﻥ ﻫﻢ ﺍﮐﻨﻮﻥ'ﺍﻳ&= #65254; ﺗﻌﺎﻟﻰ ﺭﺍ ﻧﺨ&= #65262;ﺍﻫﺪ ﺩﺍﺷﺖ ﻫﻤﺎﻥ ﮔ&= #65262;ﻧﻪ ﮐﻪ ﺷﻬﻮﺩ ﻗﺎﺋ&= #65250; ﺭﻭﺡ القُدُس = 'ﺗﻮﺍﻥ ﻣﻌﺮﺍﺝ ﺑﻌﺮﺵ &= #65197;ﺣﻤﺎﻥ ﺳﺎﻟﻚ ﺭﺍ ﻧﺪﺍ&= #65197;ﻧﺪ . ﺍﻟﺒﺘﻪ ﺳﻄﻮﺡ= ﭘﺎﺋﻴﻦ </spa= n>ﺗﺮ ﻫﻨﺮﻯ ﻭA= 175;ﮑﺎﻣﻞ ﻭ ﺗﻌﻠﻴﻢ ﭘﻴﺎ&= #65251;ﺒﺮ'ﻣﻮﺭﺩ ﻟﺰﻭﻡ ﻭﻫﺪﺍﻳ&#= 65174; ﺳﻄﻮﺡ ﭘﺎﺋﻴﻦ &= #65175;ﺮ'ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﭘﺎ&= #65163;ﻴﻦ ﺗﺮﺴﺖ. ﮔﻮﺋی ا&#= 64404;ﺮ ﺑﺨﻮﺩﺷﺎﻥ ﺑﺨ&#= 65262;ﺍﻫﻨﺪ ﺩﺭﺳﻰ ﻣﻴﺪﻫﻨ&#= 65194;'ﺩﺭ ﺳﻄﺢ ﻣﺎﺩﻩ ﻭ ﭘ= ﺎﺋﻴﻦ ﺍﺳﺖ.ﻭﻟﻰ ﺑﺮﺍ&= #65263; ﺍﻃﻔﺎﻝ ﻣﻬﻢ ﻭ = ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ &= #65259;ﺎﻯ ﺑﻌﺪﻯ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ. ﺑﺎﻳﺪ ﮔﻔﺖ ﺗﻌ&= #65166;ﻟﻰ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ'ﻫﻤﺎﻥ ﺷﻨﺎﺧﺖ ﻋﻘﺪﻩ&#= 65259;ﺎ ﻭﻣﺸﮑﻠﺎﺕﺭﻭ= 5165;ﻧﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ'&= #65255;ﻪ ﺍﻳﻨﮑﻪ ﺑﺎﻳﺪ &= #64380;ﻴﺰﻯ ﻳﺎﺩ ﺩﺍﺩ'ﻭﺗﻮ&= #65197;ﻡ ﺫﻫﻨﻰ ﻭﺗﺮﺍﮐ&#= 65250; ﺍﻃﻠﺎﻋﺎﺕ ﺩﺭ &= #65165;ﻧﺴﺎﻥ ﺩﻳﮕﺮ ﺍﻳﺠﺎﺩ &= #64400;ﺮﺩ. <o:p></o:p> ﮐﺎﺭ ﻣﺠ= ;ﺴّﻤﻪ ﺳﺎﺯﺍﻥ ﻣﻌﺎﺻ&#= 65198; ﻓﻘﻂ ﻣﻮﺍﺩ ﺳﺎ&= #65191;ﺘﻤﺎﻥ ﻣﺎﺩﻯ ﻣﺠﺴّم = 5198;ﺍ ﻣﻄﻴﻊ ﻣﻴﮑﻨﻨ&#= 65194;'ﮐﻪ ﻣﺎﺷﻴﻦ ﺍﻟﮑﺘ&#= 65198;ﻭﻧﻴﮑﻰ'ﺑﻬﺘA= 198; ﻣﻴﺘﻮﺍﻧﺪ ﺍﻳ&#= 65254; ﻫﻨﺮ ﺭﺍ ﻧﺸﺎﻥ = ﺑﺪﻫﻨﺪ.ﻭ ﻳﺎ ﻫﻨﺮ ﺳﻨﮓ ﺗ= ﺮﺍﺵ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ&#= 65251;ﺸﺎﻫﺪﻩ ﻣﻴﮑﻨﺪ'ﺷﮑﻞ ﻣ&= #65256;ﺎﺳﺒﻰ ﺭﺍ ﺩﺭﺫﻫﻦ ﺑﺮ&= #65165;ﻯ ﺳﻨﮓ ﭘﻴﺪﺍ ﻣﻴ&= #64401;ﻨﺪ.ﮐﻪﺍﻳﻦ ﻫﻨﺮ ﻃﺒﻴﻌﺖ ﺍ&= #65203;ﺖ ﮐﻪ ﺍﺯ ﺳﻨﮕﻬﺎ&= #65263; ﺧﻮﺭﺩ ﺷﺪﻩ ﻭﻣ&= #65176;ﺮﺍﮐﻢ ﺍﺷﮑﺎﻝ ﻣﻴﺴﺎ&#= 65199;ﺩ.ﻭ ﺗﻘﺮﻳﺒﺎ ﺳﺎﻟ&#= 65242; ﺗﻨﺒﻞ ﻏﻴﺮﻫﻨ&#= 65198;ﻣﻨﺪ ﺍﺳﺖ'ﮐﻪ ﺍﺯ ﺧﻮ= ﺩ ﻣﺎﻳﻪﺍﻯ ﻣﻬﻢ &= #65255;ﻤﻰ ﮔﺬﺭﺩ. ﻭ ﻧﺼﻒ ﮐ= ;ﺎﺭ ﺍﻭ ﺭﺍ ﺷﮑﻞ ﻃﺒ= ﻴﻌﻰ ﺳﻨﮓ ﺁﻣﺎﺩﻩ ﮐ&= #65198;ﺩﻩ ﺍﺳﺖ.ﻭﻟﻰ ﻫﻨﺮ&= #65251;ﻨﺪ ﻣﺠﺴّﻤﻪ ﺳﺎﺯ &#= 65197;ﺍ ﻣﻴﺘﻮﺍﻧﻴﻢ ﺑ&#= 64405;ﻮﺋﻴﻢ'ﺍﺯ ﻣﻮﺟﻮﺩﻳﺘّﻬA= 166;ﻯ ﺑﺎﻟﻘﻮّﻩ ﻳﻚ &#= 65239;ﻄﻌﻪ ﺳﻨﮓ' ﻧﻘﺸﻰ ﺭﺍ= ﺑﻮﺟﻮﺩ ﻣﻨﻈﻢ ﻋﻘﻠﻰ ﻭ&= #65251;ﻨﺎﺳﺐ ﺫﻭﻕ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﻣﻴﺂﻭﺭﺩ.ﮔﺎﻫ&#= 65264; ﺩﺭ ﺑﺮﺧﻰ ﻣﻮﺍ&= #65193; ﺑﮑﺎﺭ ﺭﻓﺘﻪﺩ&#= 65197; ﻫﻨﺮﻫﺎ'ﻣﺎﺩﻩ &= #65193;ﺭ ﮐﺎﺭ ﺑﺮﺧﻮﺩ ﻫ&= #65256;ﺮﻭ ﻣﺤﺴﻮس ﻫﻨﺮﻯ &#= 65255;ﺎﻇﺮ ﻫﻨﺮﻣﻨﺪ ﺑﺮﺗ&#= 65198;ﻯ ﺩﺍﺭﺩ.ﻭ ﺩﺭ ﺑﺮ= ﺧﻰ ﺩﻳﮕﺮ ﺍﺯ ﮐﻴﻔ&= #65268;ّﺎﺕ ﻣﺎﺩﻩ ﺗﻮﺟّﻪ &#= 65255;ﻤﻴﺸﻮﺩ. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺩ&= #65197; ﻫﻨﺮ ﻭﺟﻮﺩ ﻣﺎ&= #65193;ﻩ ﺑﺮﺍﻯ ﻫﻨﺮﻧﻤ&#= 65166;ﺋﻰ ﻣﻄﺮﺡ ﻧﻴﺴﺖ' ﻣ= ﮕﺮ ﺣﺮﮐﺎﺕ ﻭ ﺗﺒﻠ&= #65268;ﻐﺎﺕ ﻭﺗﻨﺎﺳﺐ ﺩﮐﻮ&#= 65197;. ﻣﺠﺴّﻤﻪﻳﻚ ﺭ= 5203;ﻢ ﺩﺭ ﻣﮑﺎﻥ ﺍﺳﺖ.= ﮐﻪ ﺃثرﻫﻨﺮﻯ ﺟﺎA= 163;ﻰ ﺭﺍ ﺍﺷﻐﺎﻝ ﻣﻴ&= #64401;ﻨﺪ. ﻭﮐﻴﻔﻴّﺎﺕ ﺁ= 5253; ﺩﺭ ﺫﺍﺕ ﻣﺎﺩﻩ = ﺍﺳﺖ.ﻭ ﻟﺬﺍ ﻣﺤﺒﻮس ﺳ&#= 65256;ﮓ ﺗﺮﺍﺵ ﻭ ﻋﺎﺟﺰ = ﺍﺯ ﺍﻧﺘﻘﺎﻡ ﺍﺳﺖ.&= #65193;ﺭ ﺩﻳﮕﺮ ﻓﻨﻮﻥ'ﺗ&= #65256;ﻈﻴﻢ ﻣﺤﺴﻮﺵ ﺑﺎﻳﺪ &= #65169;ﺪﻭﻥ ﻟﺒﺎس ﺍﺩﺭﺍﻙ &#= 65207;ﺪﻩ'ﻭ ﻋﺮﻳﺎﻥ ﺁﻥ ﻣﻔ&= #65260;ﻮﻡ ﺍﺳﺖ.ﺩﺭ ﻣﻮﺳﻴ&= #65240;ﻰ ﺧﻮﺩﺭﺍ ﺩﺭ ﺑﺮ&= #65165;ﺑﺮ ﻧﻮﻋﻰ ﺗﺴﻠﺴﻞ &= #65261; ﺗﺮﺗﻴﺐ ﻓﻨّﻰ &#= 65165;ﺣﺴﺎس ﺗﻨﻈﻴﻢ ﺟﻤﺎﻟ&#= 65264; ﻣﻴﮑﻨﻴﻢ.ﻣﺎﻧ&#= 65256;ﺪ ﭘﻠّﻪﻫﺎﻯ ﺻﻮ= 5175;ﻰ ﻭ ﺗﻨﺎﺳﺐ ﺭﻧﮕ&= #65260;ﺎ ﻭ ﺣﺮﮐﺎﺕ ﻭ ﻣﻮ= ﺳﻴﻘﻰ ﺩﺭ ﺁﻭﺍﺯ'ﺩﺭ ﺧ= ﻄﻮﻁ ﻭ ﺳﻄﻮﺡ ﻣﻨﺎﺳ&= #65168; ﺷﺨﺼﻰ ﻣﺮﺍﺗﺐ &= #65251;ﺨﺘﻠﻒ ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﮐ&= #65166;ﺭ ﻫﻨﺮﻣﻨﺪ ﮐﻤﻚ &= #65169;ﺘﻌﺎﻟﻰ ﻓﮑﺮﻯ ﺍﺳﺖ.ﺩﺭ = ﺻﺤﻨﻪ ﺗﺂﺗﺮ ﺗﺮﺑﻴﺖ &= #65207;ﺨﺼﻴّﺖ ﻫﺎ ﻣﻄﺮﺡ ﺍﺳﺖ'= ﮐﻪ ﻣﺎﺩﻩ ﻫﻨﺮﻯ ﻧ&= #65252;ﻴﺒﺎﺷﺪ .<o:p></o:p> ﻫﺮ ʄ= 00;ﺎﺭ ﻫﻨﺮﻯ' ﺩﺍﺭﺍﻯ = ﻋﻤﻠﻴّﺎﺕ ﺑﺮﻧﺎﻣﻪﺍﻯ ﻭ &= #65169;ﺮﻧﺎﻣﻪ ﺑﺪﻧﻰ ﻗﺒﻠﻰ ﺍ&= #65203;ﺖ.ﮐﻪ ﭼﮕﻮﻧﻪ ﻋﻨﺎﺻ&#= 65198; ﻭﺍﺭﺩ ﺩﺭ ﻫﻨﺮ = ﺭﺍ ﺑﺤﺮﮐﺖ ﺩﺭ ﺁﻭ&= #65197;ﺩ.ﻭ ﻫﺮ ﮐﺎﺭ ﻫﻨﺮﻯ = ﻣﻬﺎﺭﺕ ﺍﺑﺪﺍﻋﻰ ﺧﺎﺹ &= #65191;ﻮﺩﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ. ﮐﻪ = ﺍﺑﺘﺪﺍ ﺑﺴﺎﮐﻦ'ﺍﺯ ﮐﺠ&= #65166; ﻭﭼﮕﻮﻧﻪ ﺣﺮﮐ&#= 65174; ﺭﺍ ﺷﺮﻭﻉ ﻭ ﺍﺩ= ﺍﻣﻪ ﺑﺪﻫﺪ. ﻫﻨﺮﻣﻨ&= #65194; ﺍﺯ ﺭﻭﺷﻬﺎﻯ ﺭ&= #65267;ﺘﻢ ﻭ ﻧﻈﻢ ﻭﺗﻨﺎﺳ&= #65168; ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 64401;ﻨﺪ' ﺗﺎ ﻭﺣﺪﺗﻰ ﺍﺯ = ﻣﻮﺿﻮﻉ ﺩﺭ ﺑﺮﺍﺑﺮ ﺧﻮ&= #65193; ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩ.&= #65261; ﻫﻨﺮﻣﻨﺪ ﺩﺭ ﻋ&= #65256;ﺎﺻﺮ ﻣﺨﺘﻠﻒ ﻣؤثّž= 5; ﺩﺭ ﻣﻮﺿﻮﻉ ﻭﺳﻮﮊ&#= 65257; ﺧﻮﺩ ﺑﺎﺯﻯ ﻣﻴ&= #64401;ﻨﺪ.ﻭ ﺑﺮﺍﻯ ﻧﻤﺎﻳﺶ &= #65197;ﻧﮓ'ﺯﻣﺎﻧﻰ ﺯﻧﺪﻩ ﺩﺭ ﻳﻚ ﺍ= ثر ﻫﻨﺮﻯ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﺯ ﺗﮑﺮﺍﺭ ﻭﺗ&= #65198;ﺩﻳﺪ ﻭ ﺗﻨﺎﻇﺮ ﻭ ﺗﻤ= ﺎثل ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 64401;ﻨﻨﺪ ﺗﺎ ﺭﻳﺘﻢ ﻭﻣﻮ&= #65199;ﻳﻚ ﺻﺤﻨﻪ ﻭﺗﻨﻮﻉ &= #65193;ﺍﺩﻥ'ﻭﺗﻮﺿﻴ= 5186; ﻭ ﺭﻭﺷﻦ ﺗﺮ ﮐﺮ= ﺩﻥ ﺑﻌﻨﺼﺮ ﺯﻣﺎﻧ&#= 65264; ﻣﻰ ﭘﺮﺩﺍﺯﺩ. ﺩ= ﺭ ﺃثر ﻫﻨﺮﻯ ﻭﺣ= 5194;ﺕ ﺁﻥ ﻧﺒﺎﻳﺪ ﮐﺎ&= #65251;ﻠﺎ ﺑﺮ ﺗﻨﻮّﻉ ﺁﻥ &= #65231;ﻠﺒﻪ ﮐﻨﺪ.ﺑﻠﮑﻪ ﻭﺣ&= #65194;ﺕ ﺗﻨﻮﻉ ﺍﻳﺠﺎﺩ &= #64400;ﻨﺪ ﻭﺯﻣﺎﻧﻰ ﺭﺍ ﺩ&= #65197; ﮐﺎﺭ ﻫﻨﺮﻯ ﻭﺍ&= #65197;ﺩ ﮐﻨﺪ ﻭ ﺩﺭ ﺃثر &= #65175;ﺘﺎﺑﻊ ﻣﮑﺎﻧﻰ ﻫﻤﭽﻴ&#= 65254; ﺯﻣﺎﻧﻰ ﻣﻴﺪﻫ&#= 65194;. ﻭﻗﺘﻰ ﺭﻳﺘﻢ ﺑ&= #65196;ﺍﺕ ﻣﺎﺩﻩ ﻣﻴﺮﺳﺪ'&= #65175;ﺒﺪﻳﻞ ﺑﻤﻮﺿﻮﻉ ﺍﺳﺘ&#= 65176;ﻴﮑﻰ ﺟﻤﺎﻟﻰ ﺩﺭﺁﻣ&#= 65194;ﻩ ﻭﻣﻨﺠﺮ ﺑﮑﻴﻔ&#= 65268;ّﺖ ﺯﻣﺎﻧﻰ ﺩﺭ ﻣﻴ&= #65154;ﻳﺪ.ﻭﺣﺪﺕ ﺟﻤﺎﻟﻰ ﻣﻮﺿﻮ&#= 65225;'ﺟﺰ ﻫﻤﺎﻥ ﺩﻳﻤﻮﻣ&#= 65268;ّﺖ ﺑﺎﻃﻨﻰ ﻧﻴﺴﺖ &= #65261; ﺑﺎ ﻭﺣﺪﺕ ﺑﺎﻃ&= #65256;ﻰ'ﮐﻠّﻰ ﺍﺯ ﺫﺍﺕ ﺧﻮﺩ ﺗ= ﻌﺒﻴﺮ ﻣﻴﮑﻨﺪ.<o:p></o:p> ﻋﻨﺼﺮ ﺩ= ;ﻭﻡ ﻫﻨﺮ'ﻣﻮﺿﻮﻉ ﻳ&= #65166; ﺳﻮﮊﻩ ﺩﺭ ﺑﺮﺍ&= #65169;ﺮ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ.&= #65267;ﻌﻨﻰ ﻣﺤﺴﻮس ﺟﻤﺎﻟ= 5264; ﺍﺯ ﺷﮑﻞ ﻋﻠﺎﻣ&= #65174; ﻭ ﺍﺷﺎﺭﻩ ﻣﻌﻨ&= #65264; ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ'&= #64400;ﻪ ﺑﻴﻚ ﺣﻘﻴﻘﺖ ﻗ&= #65216;ﻴّﻪ ﻭ ﭘﺪﻳﺪﻩ ﻭﺍﻗ&= #65228;ﻴّﺖ ﻣﻮﺿﻮﻋﻰ ﺁﺑﮋ&#= 64400;ﺘﻴﻮ ﺍﺷﺎﺭﻩ ﺩﺍﺭﺩ.&= #65169;ﺮﺍﻯ ﻧﻤﺎﻳﺶ ﻣﻮﺿﻮ&#= 65225;'ﻫﻤﻪ ﻫﻨﺮﻫﺎ ﺩﺍﺭﺍ&#= 65263; ﺭﻧﮓ ﺗﻤثیلی ʌ= 61;ﻧﻤﺎﻳﺶ ﺳﻤﺒﻮﻟﻴﻚ ﻧﻴ&#= 65204;ﺘﻨﺪ.ﺑﺮﺧﻰ ﺍﺯ ﻫﻨﺮﻫﺎ ﻣﻮ&= #65215;ﻮﻉ ﻧﺪﺍﺭﻧﺪ.ﻣﺎﻧ&#= 65256;ﺪ ﻣﻌﻤﺎﺭﻯ ﻭﻣﻮ&#= 65203;ﻴﻘﻴﻮﻣﺠﺴّ᥽= 2;ﻪ ﺳﺎﺯﻯ ﻭ ﻫﻨﺮ ﺗ= ﺠﺮﻳﺪﻯ ﻣﺪﺭﻥ ﭼﻮﻥ ﮐﻮ&= #65169;ﻴﺴﻢ'ﮐﻪ ﻣﻮﺿﻮﻋﻰ ﺩﺭ ﺑ&= #65198; ﻧﺪﺍﺭﻧﺪ. ﻭﻧﻤ&= #65166;ﻳﺶ ﻫﻤﻪﭼﻴﺰ ﻣﻄﺮ&#= 65185; ﻧﻴﺴﺖ.ﻣﮕﺮ ﻧﺎ&= #65223;ﺮ ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﻮ&= #65215;ﻮﻋﻰ ﺩﺭ ﺃثر ﻣﻴﺘﺮ= 5165;ﺷﺪ.ﮔﺎﻫﻰ ﻧﻘّﺎﺷﻰ ﺗﺠﺮ= 5267;ﺪﻯ'ﺑﮑﻠّﻰ ﻃﺒﻴﻌﺖ ﻭﻣﻮﺿ&#= 65262;ﻉ ﺭﺍ ﺭﻫﺎ ﮐﺮﺩﻩ'= ﻭ ﺗﻨﻬﺎ ﺑﺎﺯﻯ ﺑ&= #65166;ﺍﺷﮑﺎﻝ ﻫﻨﺪﺳﻰ ﺍﺳﺖ. ﻣ= ﻮﻧﺪﺭﻳﺎﻥ ﻫﻠﻨﺪﻯ' ﻫﻨﺮ ﺗ= ﺠﺮﻳﺪﻯ ﺑﺪﻭﻥ ﻣﻮﺿﻮﻉ &= #65197;ﺍ'ﺗﻨﻈﻴﻢ ﺻﻮﺭﻯ ﻣﻴﺪﺍﻧ&#= 65194;.ﮐﻪ ﺻﻮﺭﺕ ﻧﺪﺍﺭﺩ.&= #65261; ﺩﺭﺁﻥ ﺍﻧﻮﺍﻉ &= #65165;ﻧﺴﺠﺎﻡ ﺟﻮﻫﺮﻯ'ﻣﺨﻔﻰ &= #65193;ﺭ ﺫﺍﺕﻃﺒﻴﻌﺖ ﺍ&#= 65203;ﺖ.ﻫﺮ ﺗﺠﺮﻳﺪﻯ' ﺭﻧﮓ = ﻧﻤﺎﻳﺶ ﻣﻮﺿﻮﻉ ﻭ ﻣﻌﻨ&= #65264; ﺁﻥ ﺭﺍ ﺑﮑﻠّﻰ &= #65197;ﻫﺎ ﻣﻴﮑﻨﺪ.ﻭ ﺑﺎ ﺻ= ﻮﺭﺕ ﺍﺭﺗﺒﺎﻃﻰ ﻧﺪ&#= 65165;ﺭﺩ. ﻳﻌﻨﻰ ﺑﺎﺯﮔﺸ&#= 65174; ﺑﻄﺒﻴﻌﺖ ﺧﺎﺻ&#= 1617;ﻰ ﺍﺳﺖ'ﮐﻪ ﻧﺪﺍﺷ&= #65176;ﻦ ﻣﻮﺿﻮﻉ ﺍﺳﺖ'ﻭ = ﺑﺨﻮﺩ ﻧﺎﻇﺮ ﻭﺍﮔﺬﺍ&#= 65197; ﻣﻴﺸﻮﺩ. ﮐﻪ ﻋﻤ= ﻠﺎ ﮐﺎﺭ ﻫﻨﺮﻯ ﺭﺍ = ﺗﻤﺎﺷﺎﭼﻰ ﺩﺍﺭﺩ ﻭﻧﻪ ﺳﺎ&= #65199;ﻧﺪﻩ ﺁﻥ ﻫﻨﺮ ﺗﺠﺮﻳ&= #65194;ﻯ ﺑﺪﻭﻥ ﺻﻮﺭﺕ ﻭ&= #65251;ﻌﻨﻰ.ﻭﻟﻰ ﺑﻴﻤﺎﺭﻯ ﺭﻭﺍ&#= 65255;ﻰ </spa= n>ﻫﻨﺮﻣﻨﺪ ﺭʋ= 65; ﺭﻭﺷﻦ ﻣﻴﮑﻨﺪ.ﮐﻪ ﻋﻤ&= #65248;ﺎ ﺑﺎﺯﮔﺸﺖ ﺭﻭﺍ&#= 65253; ﻧﻘّﺎﺷﻰ ﻫﻨﺮ= 5251;ﻨﺪ'ﺑﺤﻴﻮﺍﻧʌ= 68;ّﺖ ﻗﺒﻠﻰ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ.ﮐﻪ ﻟﺬﺕ ﻭ ﺍﺻﺎﻟﺖ = ﻫﻨﺮﻯ ﺩﺭ ﮐﺎﺭ ﻣﺠﺮّ&#= 65193; ﺧﻮﺩ ﺍﺯ ﺻﻮﺭﺕ = ﻣﻰ ﺑﻴﻨﺪ.ﻭ ﻫﻨﺮﻣ&= #65256;ﺪ ﺁﻥ ﻣﺴؤﻟﻴﻦ ﻧ&#= 65194;ﺍﺭﺩ ﻭ ﺟﻮﺍﺑﮕﻮ ﻧﻴ&= #65204;ﺖ. ﻭﺣﺘﻰ ﺃثر ﻫﻨ= 5198;ﻯ ﺁﺭﺍﻣﺸﻰ ﺑﻬﻨ&#= 65198;ﻣﻨﺪ'ﻳﺎ ﻧﺎﻇﺮ ﺃثر ﻫﻨ= 5198;ﻯ ﺗﺠﺮﻳﺪﻯ ﺩﺳﺖ &= #65251;ﻴﺪﻫﺪ. ﻭ ﻟﺬﺕ ﻣﻌﻨﻮﻯ = ﻧﻴﺰ ﻭﻗﺘﻰ ﺩﺳﺖ ﻣﻴ&= #65194;ﻫﺪ'ﮐﻪ ﻣﻮﺿﻮﻉ ﻭ ﺻﻮﺭ&= #65173; ﺑﺎﺷﺪ.ﮐﻪ ﺍﻟﻬ&= #65166;ﻡ ﻣﻌﺎﻧﻰ ﺧﺎﺹ ﻭ&= #65183;ﺪﻳﺪ ﻣﻴﺪﻫﻨﺪ.ﻭﺍﺷ&#= 65228;ﺎﺭ ﻋﺮﻓﺎ ﺍﺯ ﺍﻳﻦ = ﻧﻮﻉ ﻫﻨﺮﻯ ﻫﺎ ﺍﺳﺖ.= ﮐﻪ ﺿﻤﻨﺎ ﺩﺍﺩﻥ ﺻ&= #65262;ﺭﺕ ﺳﻤﺒﻮﻟﻴﻚ ﻭﻣ&#= 65228;ﻨﻰ ﭼﻨﺪ ﭘﻬﻠﻮ'ﺧﻮ&= #65193; ﺷﻨﻮﻧﺪﻩ ﻭﺧﻮ&#= 65165;ﻧﻨﺪﻩ ﺷﻌﺮﻯ'ﺑﺨﺼﻮﺹ &= #65231;ﺰﻝ ﻋﺮﻓﺎﻧﻰ' ﺑﻤﻮ&= #65165;ﺯﺍﺕ ﻧﻈﺮ ﺷﺎﻋﺮ ﺍﻟ&= #65260;ﻰ ﻧﻴﺰ ﺩﺭ ﺫﻫﻦ ﺧ= ﻮﺩ ﭘﻴﺶ ﻣﻴﺮﻭﺩ ﻭ = ﻟﺬﺕ ﻣﻌﻨﻮﻯ &#= 65191;ﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﮐﻪ ﺍﺣﺘ&= #65252;ﺎﻟﺎ ﺩﺭ ﻣﻴﻞ ﺑﺴﻠﻮ&= #65241; ﺍﻟﻬﻰ'ﻟﺬﺕ ﻣﻴ&= #65256;ﻮﻯ ﺁﻧﺮﺍ ﻧﻴﺰ ﺩﺭ&= #65267;ﺎﺑﺪ.ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺩﺭ &= #65259;ﻨﺮ ﭘﻴﺮﻭﻯ ﺍﺯ ﻧﻈ&= #65198; ﻋﻮﺍﻡ ﻭ ﺍﮐثر= 5267;ّﺖ'ﻭ ﻳﺎ ﻣﺸﺘﺮﻳﺎﻥ &= #64344;ﻮﻟﺪﺍﺭ ﺟﺎﻫﻞ'ﻳﺎ ﺃﮐث&#= 1585;ﻳّﺖ ﺳﺘﺎﻳﺸﮕﺮﺍﻥ &#= 65193;ﺭ ﻭﺍﻗﻊ ﻏﻴﺮﻫﻨ&#= 65198;ﻣﻨﺪ'ﻳﺎ ﺑﺪﻭﻥ ﺳﻠﻴﻘﻪ &= #65193;ﻳﮕﺮﺍﻥ ﺩﺭ ﻣﻘﺎﻡ ﻫﻨﺮ&= #65263; ﻭﺭﻭﺣﻰ ﺧﻮﺩﺷ&#= 65166;ﻥ ﺩﺭﺟﺎ ﻣﻴﺰﻧﻨ&#= 65194;.ﻭﺯﻣﻴﻨﻪ ﻗﻬﻘﺮﺍﻯ ﺑﻌﺪ&#= 65263; ﺭﺍ ﻓﺮﺍﻫﻢ ﻣﻴ&= #64401;ﻨﻨﺪ.ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﺍﺯ = ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﻭﭼﺎﺭ &= #65199;ﻧﺪﮔﻰ ﻫﺎﻯ ﮐﺎﺭﻣﺎﺋ&#= 65264; ﻣﻴﺸﻮﻧﺪ.ﻭﺍﻟ&#= 1617;ﺎ ﻫﻨﺮ ﺑﺎﻳﺪ ﺍﻟ&= #65260;ﻰ ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣ&= #65264; ﻭﺗﻌﺎﻟﻰ ﺑﺨﺶ &= #65255;ﺎﻇﺮﺍﻥ ﻭ ﺷﻨﻮﻧﺪﮔﺎﻥ &= #65261; ﺗﺎﺑﻌﺎﻥ ﺑﺎﺷ&#= 65194;.<o:p></o:p> ﺑﺎ ﺗﺮﻙ= ; ﻣﻮﺿﻮﻉ ﺩﺭﻫﻨﺮ ﺟﺪﻳﺪ &= #65175;ﺠﺮﻳﺪﻯ'ﻣثل ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﻫ= ﻨﺮ ﺗﻘﻠﻴﺪﻯ ﺍﺯ ﻣ&= #65262;ﺳﻴﻘﻰ ﻣﻴﻨﻤﺎﻳﺪ'ﮐﻪ &= #65251;ﻮﺿﻮﻋﻰ ﻧﺪﺍﺭﺩ ﻭﺣﺘﻰ &= #65251;ﻌﻨﻰ ﻧﺪﺍﺭﺩ.ﻭ ﺷﻨﻮ&= #65255;ﺪﻩ ﻣﻮﺳﻴﻘﻰ ﺩﺭ ﺩ&= #65255;ﻴﺎﺋﻰ ﺭﻭﺍﻥ ﻭ ﺗﺨﻴّ&#= 65246; ﺧﻮﺩ'ﺑﺮﺣﺴﺐ ﻣ&= #65240;ﺎﻡ ﺭﻭﺣﻰ ﻭ ﺁﻟﻮﺩ&= #64404;ﻰ ﻫﺎﻯ ﺭﻭﺍﻥ ﺑﺸ&= #65198;ﻯ ﺧﻮﺩ'ﺷﻨﺎﺧﺖ ﻭ&= #65175;ﻘﺮّﺏ ﻣﻴﺸﻮﺩ. ﻭﻟﻰ ﺑ= ﻌﻀﻰ ﻫﻨﺮﻫﺎ ﻧﻤﻰ ﺗ&= #65262;ﺍﻧﻨﺪ ﺑﺪﻭﻥ ﻣﻮﺿﻮﻉ &= #65169;ﺎﺷﻨﺪ.ﻣﺎﻧﻨ= 5194; ﻧﺸﺮ ﺗﺂﺗﺮ ﻭﺩ&= #65165;ﺳﺘﺎﻥ'ﻭ ﺑﺨﺎﻃﺮ ﻫﻤﻴﻦ &= #65251;ﻮﺿﻮﻉ ﮐﻪ ﺩﺭ ﺳﺮﺍﺳﺮ = ﻗﻄﻌﻪ ﻫﻨﺮﻯ ﻭ ﺃﺩﺑﻰ = ﻫﺴﺖ' ﻣﻴﺘﻮﺍﻧﺪ ﻭﻟ&#= 65262; ﺗﺎ ﺣﺪﻭﺩﻯ' ﺗﻌﺎﺩﻝ ﺑﺨ= ;ﺶ ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ &= #65255;ﻮﻳﺴﻨﺪﻩ ﻭﺗﻤﺎﺷﺎﭼﻴﺎ= 5253; ﻭﺧﻮﺍﻧﻨﺪﮔﺎ= 5253; ﺑﺎﺷﺪ.ﺍﺯ ﺁﻧﺠ&= #65166;ﺋﻴﮑﻪ ﺍﻟﺘﻘﺎﻁ' ﻣﺤﺎ&= #65245; ﺍﺳﺖ ﺑﺘﻮﺍﻧﺪ &= #65261;ﻇﻴﻔﻪ ﺍﺻﻠﻰ ﺧﻮﺩ ﺭﺍ'= ﮐﻪ ﺣﻤﻞ ﻣﺪﻟﻮﻝ ﻭ = ﻣﻌﻨﻰ ﺍﺳﺖ'ﺭﻫﺎ ﻧﻤﺎ&= #65255;ﺪ.ﻭ ﺍﮔﺮ ﻫﻨﺮﻣﻨﺪ &= #65251;ﺪﺭﻥ ﺗﺠﺮﻳﺪﻯ ﺑﺪﻭ&#= 65253; ﻣﻮﺿﻮﻉ' ﺑﻄﺮﺡ = ﺃثرﻫﻨﺮﻯ ﺧﻮﺩ ﺑﭙﺮﺩﺍﺯ&#= 65193;' ﻗﻄﻌﺎ ﺑﻴﻤﺎﺭ&#= 64404;ﻮﻧﻪ ﻋﻤﻞ ﻣﻴﮑﻨﺪ.ﻭ&= #65251;ﺮﺩﻡ ﻧﺎﻇﺮ ﻧﻴﺰ ﻫﻤ&= #64405;ﻰ ﺑﺪﺭﺟﺎﺗﻰ ﺑﻴ&#= 65252;ﺎﺭﻫﺴﺘﻨﺪ. ﻟﺬﺍ ﻫﻨﺮﻫﺎﻯ &= #65175;ﺠﺮﻳﺪﻯ ﺑﻴﺸﺘﺮ ﻣﻔﻴﺪ &= #65197;ﻭﺍﻧﮑﺎﻭﺍﻥ ﻣﻴﺒﺎﺷﺪ ﻭ ﺍﮔ&= #65198; ﮐسی ﺑﺨﻮﺍﻫﺪ = 5193;ﺭ ﺧﻮﺩ ﺑﻴﻤﺎﺭﻯ &= #65169;ﺪﺍﻧﺪ'ﻭﺩﺭ ﺣﺪﻭﺩ ﻣﻌﺎﻟﺠ&#= 65258; ﻣﻴﺒﺎﺷﺪ'ﻫﻤﺎ&#= 65253;ﮑﺎﺭ ﺳﺎﻟﻜﺮﺍ ﻣﻴﮑ&#= 65256;ﺪ.ﮐﻪﻣﻌﻤﻮﻟA= 166; ﺳﺎﻟﻤﺘﺮ ﻭ ﻋﺎ&= #65247;ﻢ ﺗﺮ'ﻭ ﺁﻧﮕﺎﻩﻭ = ﺁﺯﺍﺩ'ﺧﻮﺩ ﻣﻴﺨﻮﺍﻫﺪ ﺗﺮ&#= 65241; ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ&= #65255;ﻮﻋﻰ ﺧﻮﻳﺶ ﮐﻨﺪ.ﻭ ﺍ= ﻣﻴﺪ ﺭﻓﺘﻦ ﺑﻨﻮﻉ ﺑ&= #65198;ﺗﺮ ﺭﺍ= ﺩﺭ ﻣ᥷= 8;ﺍﺗﺐ ﺷﻬﻮﺩﻯ'ﻭ ﺭﺟﻌ&= #65176;ﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻳﺎ = ﺣﺪّ ﺃﻗﻞ ﺩﺭﻓﺼﻮﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﺒﺮﺩ.ﺍﮔﺮ ﻫﻨ&= #65198; ﺗﺠﺮﻳﺪﻯ ﺑﻴﻤ&#= 65166;ﺭﻯ ﻫﻨﺮﻣﻨﺪ ﻭ ﺳﺘ&= #65166;ﻳﺶ ﮔﺮﺍﻥ ﺍﻭﺭﺍ ﻧ&= #65208;ﺎﻥﻤﻴﺪﻫﺪ'ﮐ= 5258; ﻣﻴﻠﻴﻮﻧﻬﺎ ﺩ&#= 65261;ﻟﺎﺭﺑﺮﺍﻯ ﺘﺎﺑﻠﻮﺋی ﻤﻴ= 5194;ﻫﻨﺪ. ﮐﻪ ﺧﻮﺩ ﻫﻨﺮﻣ&= #65256;ﺪ ﻣﻴﮕﻮﻳﺪ' ﭼﮕﻮ&= #65255;ﻪ ﺑﺎ ﭘﺨﺶ ﻫﺮﻃﻮ&= #65197; ﺷﺪﻩ ﺭﻧﮕﻬﺎ ﺑ&= #65198;ﻭﻯ ﺑﻮﻡ'ﺍﻳﻦ ﺗﺎﺑ&= #65248;ﻮ ﺑﻮﺟﻮﺩ ﺁﻣﺪﻩ.&= #65261;ﻟﻰ ﺑﻬﺘﺮﻳﻦ ﺟﺎﻳ&#= 64405;ﺎﻩ ﻧﻤﺎﻳﺸﮕﺎه ﻫ= 5166;ﻯ ﺟﻬﺎﻥ ﺭﺍ ﺍﺷﻐ&= #65166;ﻝ ﻣﻴﮑﻨﺪ.ﮔﻮﺋﻰ &= #65193;ﺭ ﺳﺮﺯﻣﻴﻨﻬﺎﻯ &#= 64344;ﺮ ﺍﺯ ﺳﺎﻟﻨﻬﺎﻯ &= #65251;ﻤﻠﻮ ﺍﺯ ﻧﻘّﺎﺷﻰ ﻭ &= #65169;ﻰ ﻣﻌﻨﻰ'ﻭ ﺑﺪﻭﻥ = ﺻﻮﺭﺕ ﻭﻣﻮﺿﻮﻉ'ﺍﮐث= 585;ﻳّﺖ ﺑﻴﺸﺘﺮﻯ ﺑﺎ ﺻ&= #65236;ﺖ ﻋﻤﻮﻣﻰ ﺗﺮ ﺁﻥ = ﻧﻮﻉ ﺩﺭ ﻣﺸﮑﻠﺎﺕ ﺭ&= #65261;ﺍﻧﻰ ﺍﺳﺖ.ﻟﺬﺍ ﻧﺒﺎ&= #65267;ﺪ ﻫﻨﺮﻣﻨﺪ ﻭ ﺳﺘ&= #65166;ﻳﺸﮕﺮﺍﻥ ﺍﻭ'ﺍﻳﻦ ﺩﺭﺟﻪ = ﺩﻳﻮﺍﻧﮕﻰ ﻭ ﭘﺮﻳﺸﺎﻧﻰ ﻓ&= #64401;ﺮ ﻭ ﺫﺍﺕ ﻭﺣﻮﺍس &= #65191;ﻮﺩ ﺭﺍ ﺍﻫﺎﻧﺖ ﺑﺨ&= #65262;ﺩ ﻧﺪﺍﻧﻨﺪ.ﺯﻳﺮ&#= 65165; ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﺑﺪﺭﺟﺎﺗﻰ ﺍﻳ&#= 65254; ﺑﻴﻤﺎﺭﻯﻬﺎ ﺭ&#= 65165; ﺩﺍﺭﻧﺪ ﻭ ﺑﺮﺍ&= #65263; ﺷﻨﺎﺧﺖ ﺩﺭﺟﻪ &= #65165;ﻳﻦ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ &#= 65227;ﻘﺪﻩﺍﻯ'ﻭﮐﻤA= 170;ﻮﺩﻫﺎﻯﺻﻔﺎﺗ= ;ﻰ ﺣﺘی ﺒﺮﺍﻯ ﺷﺎ&#= 65267;ﺴﺘﮕی ﻨﻮع ﺒﺸﺮﻯ' ﻣﻴ&= #65176;ﻮﺍﻥ ﻭﺳﺎﺋﻞ ﺗﺴﺖ ﻭ = ﺁﺯﻣﺎﻳﺶ ﺩﺍﺷﺖ.ﮐﻪ ﻧﻈﺮ = ﺑﺎﻳﻦ ﺗﺎﺑﻠﻮﻫﺎﻯ ﻣ&#= 65194;ﺭﻥ'ﻳﮑﻰ ﺍﺯ ﺁﻧﻬﺎ ﺍﺳﺖ'= ﺷﺎﻳﺪ ﺁﺯﻣﺎﻳﺶ ﻫﻮﺵ &= #65267;ﺎ ﻓﺸﺎﺭ ﺧﻮﻥ ﻭ ﺣ= ﺮﮐﺎﺕ ﺗﻦ ﻭ ﻏﻴﺮﻩ'ﺍﺯ= ﺍﻧﻮﺍﻉ ﺩﻳﮕﺮﻯ ﺁﺯﻣﺎ&#= 65267;ﺶ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ'&= #65261; ﺿﻌﻒ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﺑﺎﺷﺪ. ﮐﻪ ﺍﻧﺴ= ﺎﻧﻬﺎ'ﺣﺘﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺷﺎﻳﺴﺘﻪ ﻋﺮﺵ &= #65197;ﺣﻤﺎﻥ'ﮐﻪ ﺗﻨﻬﺎ ﺷﺎﻳﺴﺘ&#= 64405;ﺎﻥ ﺗﻮﻟﺪ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﻳﮕﺮ ﺩﺭ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ&= #65259;ﺴﺘﻨﺪ. ﻋﻤﻠﺎ ﻭ ﻣﻄﻠﻘ&= #65166; ﭘﺎﻙ ﺭﻭﺍﻥ ﻧﻴ&= #65204;ﺘﻨﺪ.ﮐﻪ ﺩﺭ ﺣﺪ ﮐﻔﺎﻳﺖ = ﺍﺯ ﺗﺄﻣﻴﻦ ﺷﺮﺍﻳ&#= 65218; ﻟﺎﺯﻡ ﺩﺭ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ' ﺗﺨﻠﻴﻪ ﻭ= ﺗﺤﻠﻴﻪ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; ﺍﻟﻬﻰ ﺑﻨﺠﺎﺕ &= #65251;ﻴﺮﺳﻨﺪ.ﮐﻪ ﺣﺘﻰ ﮐﻤﺘﺮ ﺍﺯ = ﺩﻩ ﺩﺭ ﺻﺪ ﺗﺰﮐﻴﻪ = ﻧﻔس ﻣﻴﻨﻤﺎﻳﻨﺪ. ﺍ&= #65267;ﻨﮑﻪ ﺩﺭ ﺗﻮﻟﺪ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ'ﺑﺎ ﻫﺰﺍ&= #65197;ﺍﻥ ﺑﺮﺍﺑﺮ ﻗﺪﺭﺕ&#= 65227;ﻘﻠﻰ ﻭﺗﻮﺍﻧﻬﺎﻯ ﺣ&#= 65268;ﺎﺗﻰ'ﭼﻮﻥ ﺍﺭﺍﺩﻩ ﻭﻋﺸﻖ &= #65261; ﺻﺒﻮﺭﻯ ﻭ ﺍﻳﻤ&= #65166;ﻥ ﺑﺮﺍﻯ ﺘﺄمین A= 207;ﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ'ﮐﻪ ﺍﺯ ﺁﻥ ﭼﻴﺰﻯ ﻧ= ﻤﻴﺪﺍﻧﻴﻢ'ﺧﻮ&#= 65165;ﻫﻨﺪ ﺗﻮﺍﻧﺴﺖ ﻣﺎﻧ&#= 65256;ﺪ ﻗﺴﻤﺖ ﺩﻳﮕﺮﻯ &= #65165;ﺯ ﺁثاﺭ ﻣﺨﻔﻰ ﺣ= 5268;ﻮﺍﻧﻴّﺖ ﻭﺟﻬﺎﻟﺖ ﻭ ﮔﻨ&= #65166;ه کاﺭﻯ هاﻯ ﮔﺬʌ= 07;ﺘﻪ ﻳﻚ ﺭﻭﺡ'ﺩﺭ ﻃﻮ= ﻝ ﺗﻮﻟﺪﺍﺕ ﻧﻮﻋ&#= 65264; ﻗﺒﻠﻰ'ﻭ ﺑﺨﺼﻮ&= #65209; ﺩﺭ ﻃﻮﻝ ﺗﻮﻟﺪ&= #65165;ﺕ ﻭ ﺩﺭ ﻓﺼﻮﻝ ﻧﻮ= ﻉ ﺑﺸﺮﻯ'ﺑﺨﺎﻃﺮ &= #65193;ﺍﺷﺘﻦ ﻋﻘﻞ ﻣﺎﺩﻯ ﻧﻴ&= #65198;ﻭﻣﻨﺪﺗﺮ' ﮐﻪ ﺑﺠﺎﻯ ﮐﺎﺭ&= #65169;ﺮﺩ ﻣثبت ﺗﮑﺎﻣﻠʌ= 64;'ﮐﺎﺭﺑﺮﺩ ﻣﻨﻔﻰ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﺩﺭﺟﻨﺎﻳﺖ ﻭ ﺧ&= #65268;ﺎﻧﺖﺩﺍﺭﻧﺪ</sp= an>.ﻭﻣﺪﺍﻡ ﭘﺴﺘﻰ ﺍﺧﻠﺎﻗ&#= 65264; ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ = ﻋﻘﻠﻰ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ'&= #64400;ﻪ ﭘﺎﻙ ﮐﺮﺩﻥ ﺁﻥ = ﺁﺷﺎﺭ'ﺗﻨﻬﺎ ؤﭼﻨﺪ ﮐﻠﻤﻪ ﺗ&#= 65262;ﺑﻪ ﺑﺪﺭﮔﺎﻩ ﺧﺪﺍ&#= 65261;ﻧﺪ'ﺟﺒﺮﺍﻥ ﮐﻨﻨﺪﻩ ﻧﻴﺴﺖ. = ﮔﺮﭼﻪ ﺁﻏﺎﺯ ﺗﮑﺮﺍﺭ &= #64344;ﺎﮐﺴﺎﺯﻯ ﺩﺭﺁﻳﻨﺪﻩ ﺑﺎ&#= 65207;ﺪ.ﻭﻟﻰ ﭘﺎﻙ ﮐﺮﺩﻥ ﻭ ﺟ= ﺒﺮﺍﻥ ﺁﺷﺎﺭ ﮔﺬﺷﺘﻪ &= #64404;ﻨﺎﻫﺎﻥ ﻭ ﺗﻮﺣّﺸﻬﺎ'ﺩ&#= 65197; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65259;ﺮﮐس ﺫﺧﻴﺮﻩ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﭘس ﺩﺭﻙ ﺣﺎﻝ ﻋﻘﺐ = ﻣﺎﻧﺪﮔﻰ ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﻫ&= #65252;ﻪ ﻫﺴﺖ.ﻭﺟﺎﻯ ﺍﺣ&= #65204;ﺎس ﺍﻫﺎﻧﺖ ﺑﺨﻮﺩ &= #65255;ﻴﺴﺖ.ﻭ ﺑﻘﻮﻝ ﻣﺤﻤﺪ ﭘ&= #65268;ﺎﻣﺒﺮ'ﮐﻪ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺑﺎ= ﻫﺮ ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭ&#= 65165;ﻥ ﺩﺭ ﺳﻠﻮﻙ'ﺑﺎﺯ = ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﻭﺧﻮﺩ ﻣ&= #65254;'ﻧﺎﺭﺍﺿﻰ ﻭﻧﺎﺭﺍﺣﺖ ﻫﺴ&#= 65176;ﻴﻢ.ﺯﻳﺮﺍ ﻣﺪﺍﻡ ﺑﻴﺎﺩ ﺧ&= #65220;ﺎﻫﺎﻯ ﭼﻨﺪﻯ ﻗﺒﻞ ﺍﻓ&= #65176;ﺎﺩﻥ ﺩﺭﺧﺎﻃﺮ ﺍﺳﺖ.&= #64400;ﻪ ﺟﺒﺮﺍﻥ ﺷﺪﻧﻰ &= #65255;ﻴﺴﺖ.ﻣﺎﻧﻨﺪ ﺿﺮﺭﻯ ﺮﺍ ﮐﻪ ﺑ= ﺨﻮﺍﻫﻴﻢ ﺑﻀﺮﺭ ﺩﻳﺪﻩ ﺑ&= #65166;ﺯ ﮔﺮﺩﺍﻧﻴﻢ. ﮐﻪ = ﻧﻤﻰ ﺩﺍﻧﻴﻢ ﭼﻪ ﮐﺴ&= #65264; ﺑﻮﺩﻩ' ﻳﺎ ﺍﻳﻨ= ﮑﻪ ﺍﻳﻨﻚ ﮐﺠﺎ ﺍﺳ&= #65174;.ﻭﻳﺎ ﺣﺘﻰ ﺑﺎﻫﺮ ﺟﺪ&= #65267;ّﺖ ﺳﻠﻮﮐﻰ ﻭﺗﮑﺎ&#= 65251;ﻞ ﻭﺍﻗﻌﻰ' ﭼﺮﺍ ﺩ= ﻳﺮﺗﺮ ﺷﺮﻭﻋﻨﮑﺮﺩﻩ= 5165;ﻳﻢ'ﻭﭼﺮﺍ ﺑﻴﺶﺍﺯ ﺍﻳﻥﺘ&#= 65248;ﺎﺵﻧﮑﺮﺩﻩﺍʌ= 67;ﻢ.ﻭﻳﺎ ﭼﺮﺍ ﺑﻴﺶﺍﺯ ﺍ&= #65267;ﻦ ﺍﻣﮑﺎﻥ ﺫﺧﻴﺮ&#= 65257; ﺁﺧﺮﺕﻭﮐﺮﺍﻣ= 5166;ﺕﻭ ﺍﻣﮑﺎﻧﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﺷﺪﻩ' ﺍﺯ ﮐﺮﺍﻣ= ﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺑﻴ= 5208;ﺘﺮﻯ ﺍﻧﺠﺎﻡ ﻧﺪﺍﺩ&#= 65257;ﺍﻳﻢ ﻳﺎ= ﻧﻤﻰ ᥵= 5;ﻮﺍﻧﻴﻢ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻴ&#= 65250;.ﺯﻳﺮﺍ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﻣﺘﻨﺎﺳﺐ ﮐﺮﺍ&#= 65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻋ&#= 65264;'ﻭ ﺑﺎ ﮐﺴﺐ ﺑﻴﺸﺘ&= #65198;ﻯ ﺑﺎ ﺗﺰﮐﻴﻪﻫﺎ&#= 65263; ﺳﻠﻮﻙ ﺭﻭﺑﺮﻭ &= #65165;ﺳﺖ.ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺟﺪﻳّ= 578; ﺑﺎﺷﺪ'ﺑﺎﺯ ﺟﺎ&= #65263; ﺍﻧﺘﻘﺎﺩ ﻫﺴﺖ'&= #64400;ﻪ ﭼﺮﺍ ﺗﻨﺪﺗﺮ ﻧ&= #65252;ﻰ ﺗﻮﺍﻥ ﺭﻓﺖ'ﻳﺎ = ﻗﺒﻠﺎ ﻧﺮﻓﺘﻪﺍﻳﻢ.ﻭ&#= 65247;ﻮ ﺑﮑﻤﺎﻝ ﺍﻟﻬﻰ &= #65197;ﺳﻴﺪﻩﺍﻳﻢ ﺯﻳﺮﺍ ﻧﺘﺎﻳﺞ &= #65169;ﻬﺘﺮ ﻭ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍ= ﻳﻨﻬﺎ ﺩﺭﺳﻠﻮﻙ ﺍﻟﻬ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ'ﻳﻌ&= #65256;ﻰ ﻓﺼﻮﻝ ﺑﺮﺗﺮ ﺗ&= #65262;ﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺩﺍﺷﺘﻪﺑﺎﺷﻴ= 5250;.ﻭ ﮐﺮﺍﻣﺎﺕ ﺑﻴﺸ&#= 65176;ﺮ ﺑﺎﻟﻔﻌﻞ ﻭ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺑﻴ= 5208;ﺘﺮ'ﻣﻨﺎﺳﺐ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺑﺮﺍﻯ ﺗﻮﻟﺪﺍ&#= 65173; ﺑﻬﺘﺮ ﺑﻌﺪﻯ'ﺑ&= #65166;ﻳﺪ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65193;ﺍﺷﺖ. ﺩﺭ ﮐﺎﺭ ﺗﮑﺎﻣ&= #65246; ﺭﻭﺡ'ﺍﮔﺮ ﺑﻔﺮ&= #65213; ﮐﺴﻰ ﺑﻤﻄﻠﻖ ﺗ&= #65200;ﮐﻴﻪ ﻧﻔس ﺭﺳﻴﺪ'ﺁﻧ&#= 64405;ﺎﻩ ﺟﺎﻯ ﺍﻧﺘﻘﺎﺩ &= #65261;ﺍﺯ ﺧﻮﺩ ﻧﻤﻴﺒﺎﺷ&#= 65194;.ﻭﻟﺬﺍ ﮐﺴﻰ ﮐﻪ ﺑﻤﻄﻠ&= #65238;ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻧﻰ ﺩﺭ ﺗﺰ&= #64400;ﻴﻪ ﻧﻔس ﻧﺮﺳﺪ'ﭘس &#= 65247;ﺎﺯﻡ ﺍﺳﺖ ﺩﺭ ﻧﻮﻉ ﻓ= ﻮﻕ ﺑﺸﺮﻯ ﻭ ﻓﺮﺍﻭ&= #65165;ﻥ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺑﺮﺗﺮ'ﻫﻤﻴﻦ ﭘ&= #65166;ﮐﺴﺎﺯﻯهای ﺑﺎ ﻋﻘﻞ ﻭ ﻓﻬﻢ= ﺑﻴﺸﺘﺮﻯ ﺮﺍ ﺩﻧﺒﺎﻝ ﮐﻨ&= #65194;'ﺗﺎ ﻋﻤﻴﻘﺎ ﺭﻭﺡ ﺍ&= #65247;ﻬﻰ ﺍﻧﺴﺎﻥ'ﺍﺯ ﻣﻄ&= #65248;ﻖ ﺁﻟﻮﺩﮔﻰ ﻫﺎ ﺍ&= #65199;ﺭﻳﺸﻪ ﭘﺎﻙ ﮔﺮﺩﻧﺪ ﻭ = ﺧﺪﺍﺋﻰ ﺷﻮﻧﺪ.<o:p></o:p> ﺩﺭ ﻫﻨﺮ= ;ﻫﺎﻯ ﺗﺠﺴّﻤﻰ ﻋﺼﺮ &#= 65251;ﺎ'ﻣﻮﺿﻮﻉ ﮐﺎﻣﻠﺎ ﺩﺭ ﺃث&#= 1585; ﻫﻨﺮﻯ ﺭﻫﺎ ﮔﺮ&= #65193;ﻳﺪﻩ'ﻭ ﺍﮐثر ﻫﻨﺮﻣﻨA= 194;ﺍﻥ ﺑﻪ ﺍﺳﺘﻴﻞ ﺑﻴ&= #65206; ﺍﺯ ﻣﻀﻤﻮﻥ ﻋﻠ&= #65166;ﻗﻪ ﻧﺸﺎﻥ ﻤﻴﺪﻫﻨ&#= 65194;.ﮔﻮﺋﻰ ﻫﻨﺮ ﺑﺨﻠﺄ ﻣﻴ&= #65198;ﻭﺩ. ﻭﻫﻨﺮﻣﻨﺪﺍﻥ &#= 64400;ﻤﺘﺮ ﺳﺮﻣﺎﻳﻪ ﻣﻌﻨ&#= 65262;ﻯ ﻭ ﺗﮑﺎﻣﻠﻰ'ﺩﺭ = ﺭﻭﺍﻥ ﻭ ﺫﻫﻨﻰ ﺧﻮﺩ ﺩ= ﺍﺭﻧﺪ.ﻭ ﺑﻴﺸﺘﺮﺩﻭﭼﺎ= 5197; ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65253; ﻫﺴﺘﻨﺪ.ﮔﻮﺋﻰ &= #65259;ﻨﺮﻣﻨﺪﺍﻥ ﻫﺮ ﺯﻣﺎﻥ' ﺍﻧﻌ= ﮑﺎس ﺭﻭﺣﻰ ﻭ &#= 65203;ﻄﺢ ﺗﮑﺎﻣل ﺮﻭﺍﻥ &#= 65251;ﺮﺩﻡ ﺯﻣﺎﻥ ﺧﻮﺩ ﻫﺴ&= #65176;ﻨﺪ.ﮐﻪﺑﻴﺸﺘ= 5198; ﻃﺎﻟﺐ ﺁثاﺭﻯ = 5170;ﻰ ﻣﻮﺿﻮﻉ ﻣﻴﺒﺎ&#= 65207;ﻨﺪ ﻭﺣﺘﻰ ﺩﺭ ﻃﻠﺐ = ﺍﻳﻨﮕﻮﻧﻪ ﺁثاﺭ ﺑﻰ ﻣﻌﻨ= 5264; ﻭﻣﻮﺿﻮﻉ' ﺑﺎﻫ&= #65250; ﻣﺴﺎﺑﻘﻪﻣﻴﮕ= 5196;ﺍﺭﻧﺪ.ﺑﻠﮑﻪ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺩ&#= 65261;ﻟﺎﺭ ﺣﺮﺍﺝ ﺍﻳﻦ ﮐﺴ&= #65168; ﺁثاﺭ ﻣﻴﭙﺮﺩA= 165;ﺯﻧﺪ.ﻭ ﺍﻳﻦ ﺑﺨﺎﻃﺮﻡ &= #65197;ﺳﻴﺪ'ﮐﻪ ﺷﺨﺺ ﺍﺯ ﻫﻨﺮﻣ&= #65256;ﺪﻯ ﺩﺭﺧﻮﺍﺳﺖ ﺗﺎ&#= 65169;ﻠﻮﺋﻰ ﮐﺮﺩ ﮐﻪ ﺩﺭﻳﺎ&= #65263; ﺳﺮﺥ ﺭﺍ ﻫﻨﮕﺎ&= #65249; ﻋﺒﻮﺭ ﻣﻮﺳﻰ'ﻭ = ﻏﺮﻕ ﺷﺪﻥ ﻓﺮﻋﻮﻥ ﻭ&= #65203;ﺮﺑﺎﺯﺍﻧﺶ ﺭﺍ ﺧﻮﺍﺳﺖ. ﺭﻭ= ﺯ ﺑﻌﺪ ﮐﻪ ﺑﺮﺍﻯ = ﺩﺭﻳﺎﻓﺖ ﺗﺎﺑﻠﻮ ﻣﺮﺍﺟ&#= 65228;ﻪ ﮐﺮﺩ'ﺩﻳﺪ ﺑﻮﻡ = ﻧﻘّﺎﺷﻰ ﺭﺍ ﺳﺮﺍﺳﺮ ﻭ ﮐ= ﺎﻣﻠﺎ ﺳﺮﺥ ﺭﻧﮓ ﺷﺪﻩ = ﺍﺳﺖ.ﻣﺸﺘﺮﻯ ﭘﺮﺳﻴﺪ'ﺍﻳﻦ ﭼ&= #65268;ﺴﺖ؟ ﻫﻨﺮﻣﻨﺪ ﮔﻔﺖ&#= 65193;ﺭﻳﺎﻯ ﺳﺮخ اﺳﺖ.ﻭﻣﺸ= 5176;ﺮﻯ ﮔﻔﺖ'ﭘس ﻣﻮﺳﻰ &= #65261;ﭘﻴﺮﻭﺍﻧﺶ ﭼﻪ ﺷﺪﻧﺪ؟ ﻫﻨ&#= 65198;ﻣﻨﺪ ﮔﻔﺖ ﺩﻳﺮ ﺭﺳﻴ&= #65194;ﻳﺪﻯ ﻫﻤﻪ ﺭﻓﺘﻨﺪ'ﻭ&= #65193;ﺭﻳﺎ ﺭﺍ ﻋﺒﻮﺭ ﮐﺮﺩ&= #65255;ﺪ.ﺑﺎﺯ ﻣﺸﺘﺮﻯ ﮔﻔﺖ'ﭘ&= #1587; ﻓﺮﻋﻮﻥ ﭼﻪ ﺷﺪ&= #1567;ﻫﻨﺮﻣﻨﺪ ﮔﻔﺖ ﻓﺮﻋﻮﻥ ﻭ = ﺳﺮﺑﺎﺯﺍﻧﺶ ﻏﺮﻕ ﺷﺪﻧﺪ.ﻭ ﺑ= ﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻣﻮﺿﻮ&#= 65225; ﺗﺎﺑﻠﻮ ﺗﺨﻴّ= 5248;ﺎﺕ ﻏﻴﺮ ﻃﺒﻴﻌﻰ ﻧ&= #65240;ّﺎﺷﻰ ﻭ ﻧﺎﻇﺮ ﻫﺮ ﻧﻘ= ﺶ ﺩﺭﺁﻣﺪﻩ ﺍﺳﺖ.&= #65261; ﻧﻤﻰ ﺗﻮﺍﻥ ﻣﻘ&= #65166;ﻳﺴﻪ ﺑﻴﻦ ﺁثاﺭ ﻋﺼ= 5198; ﻣﺎ ﻭ ﮔﺬﺷﺘﻪ ﻫ= ﺎ ﮐﺮﺩ.ﮐﻪ ﻫﻨﺮ ﺑ= ﻌﻘﺐ ﺭﻓﺘﻪ ﺍﺳﺖ. ﺩﺭ= ﺣﺎﻟﻴﮑﻪ ﺑﺎ ﭘﻴﺸﺮﻓﺖ ﻋ&= #65240;ﻞ </spa= n>ﻭﺯﻧﺪﮔﻰ ﻧʌ= 62;ﻉ ﺑﺸﺮﻯ ﻣﺘﻤﺪﻥ' = ﺍﻧﺘﻈﺎﺭ ﺁثاﺭ ﺑﻬﺘﺮﻯ = 5251;ﻴﺮﻭﺩ.ﻣﺮﺩﻡ ﻧﻴﺰ ﻣﻮﺿﻮﻋﻰ &= #65193;ﺭ ﻫﻨﺮ ﻧﻤﻰ ﺧﻮﺍ&= #65259;ﻨﺪ'ﭘس ﻫﻨﺮ ﺁﺋﻴﻨﻪ ﻓ&= #65198;ﻫﻨﮓ ﻋﺼﺮ ﺧﻮﺩ ﻣﻴﺒ&= #65166;ﺷﺪ .<o:p></o:p> ﺑﺪﻳﻦ ﺗ= ;ﺮﺗﻴﺐﻫﻨﺮ ﻧﻘّﺎﺷﻰ ﺑﻴﻤ= 5262;ﺿﻮﻉ'ﺗﺒﺪﻳﻞ ﺑﻨﻮﻋی ﻤﻮﺳﻴ= 5240;ﻰ ﺑﺪﻭﻥ ﻤﻮﺿﻮع &#= 65208;ﺪﻩ ﺍﺳﺖ . ﻭ ﺑﺮﺍﻯ ᥵= 5;ﻮﺟﻴﻪ ﮐﺎﺭ ﺧﻮﺩ' ﻫﺰﺍ= ﺭﺍﻥ ﺩﻟﻴﻞ ﺑﺮﺍﻯ ﻫ&= #65256;ﺮ ﻣﺠﺮﺩ ﻭ ﺑﻰ ﻣﻮ= ﺿﻮﻉ ﻗﺎﺋﻞ ﺷﺪﻧﺪ.ﮔ&= #65262;ﺋﻰ ﺩﺭ ﺳﮑﻮﺕ ﺍﻓﮑ&= #65166;ﺭ'ﺑﻴﺎﻥ ﺍﺳﺮﺍﺭ ﺩﺭﻭﻧ&#= 65264; ﺧﻮﺩ ﻣﻴﮑﻨﻨﺪ.&= #65193;ﺭ ﺣﺎﻟﻴﮑﻪ ﻣﻨﻄ&#= 65240;ﺎ ﺍﺭﺯﺵ ﻫﻨﺮ'ﺑﺴ&= #65176;ﻪ ﺑﺪﺭﻙ ﻣﻮﺿﻮﻉ &= #65155;ثر ﻫﻨﺮﻯ ﮐﻪ ﭼﻪﺁ&= #65251;ﻮﺯﺵ ﻣﻴﺪﻫﺪ.ﭘس ﻫﻨ&#= 65198; ﺍﮔﺮ ﻭﺳﻴﻠﻪ ﺗ&= #65228;ﻠﻴﻢ ﻭ ﻓﺮﻫﻨﮓ ﺑﻬﺘ&= #65198;ﻯ ﺑﻤﺮﺩﻡ ﺑﺎﺷﺪ' = ﻫﻨﺮﻣﻨﺪﺍﻥ ﺑﺎﻳﺪ ﺗﻨﻬﺎ ﺫ&= #65261;ﻕ ﺑﺮﺗﺮﺍﻥ ﺟﺎﻣ&#= 65228;ﻪ ﺧﻮﺩﺭﺍ ﺩﻧﺒﺎ&#= 65245; ﮐﻨﻨﺪ.ﻭ ﺩﺭ ﺳﻄ= ﺢ ﻋﻮﺍﻡ ﺗﻮﻟﻴﺪ &= #65255;ﮑﻨﻨﺪ. ﺣﺘﻰ ﺍﮔﺮ ﺑﺪﻟﻴﻞ ﺩ&= #65197;ﺁﻣﺪ ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ &= #65169;ﺎﺷﺪ.ﺳﻄﺢ ﺩﺭﻙ ﻋﻮﺍﻡ ﻭﻣ&= #65198;ﺩﻡ ﺑﺪﺍﺋﻰ ﻭ ﺍﻃﻔ&= #65166;ﻝ ﺩﺭ ﺑﻴﻤﺎﺭﺍﻥ &= #65197;ﻭﺍﻧﻰ'ﻋﻤﻠﺎ ﮔﻮﺋﻰ ﻣﺎﻧﻊ ﺗ&= #64401;ﺎﻣﻞ ﺗﺮﺑﻴﺘﻰ ﻭ ﻓﺮ&= #65259;ﻨﮕﻰ ﻭ ﺫﻭﻕ ﻭ ﺳﻠﻴﻘ= ﻪ ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭ ﻧ= ﻴﺰ ﺑﻴﺪﺍﺭ ﮐﺮﺩﻥ &= #65165;ﺳﺘﻌﺪﺍﺩﻫﺎA= 263; ﺍﻓﺮﺍﺩﻯ'ﮐﻪ ﻣ&= #65268;ﺘﻮﺍﻧﻨﺪ ﺗﻌﺎﻟﻰ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺑﻴﺎﺑﻨﺪ ﮔﻮﺋ&#= 65264; ﻣﻦ ﻫﻨﺮ ﻣﻌﺎﺻ&= #65198; ﭼﻮﻥ ﺗﻤﺎﻣﻰ ﻣ&= #65196;ﺍﻫﺐ ﺫﻳﻨﻰ ﻗﺸﺮﻯ ﻫ&= #65204;ﺘﻨﺪ.ﮐﻪ ﺭﻭﺯ ﺑﺮﻭﺯ ﺑﻌ&= #65194; ﺍﺯ ﻫﺮ ﭘﻴﺎﻣﺒ&= #65198; ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #64400;ﺎﺷﻒ ﻳﻚ ﺗﺠﻠّﻰ ﺑﺮ&#= 65175;ﺮ'ﻭ ﻃﺮﻳﻘﺖ ﺳﻠﻮﮐ&#= 65264; ﻣﻨﺎﺳﺐ ﺷﻬﻮﺩ &= #65183;ﺪﻳﺪ' ﻣﺪﺍﻡ ﻣﺬﺍﻫﺐ &= #65175;ﻘﻠّﺒﻰ ﻭ ﻗﺸﺮﻯ ﻭ ﻣﺸﺮ= ک ﺘﺮ ﺑﻮﺟﻮﺩ ﻣﻴ&= #65154;ﻳﺪ'ﮐﻪ ﺑﺎﻋث ﺯﻭﺍﻝ ﺗ&#= 65252;ﺎﻡ ﺁثاﺭ ﻣثبت ﮐᥴ= 6;ﺭ ﺗﮑﺎﻣﻞ ﺩﻳﻦ ﺳ&= #65248;ﻮﮐﻰ ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﺟﻬ= ﺎﻥ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺷﺶ= ﺩﻳﻦ ﺳﻠﻮﮐﻰ ﺑﺎ ﺷﺶ = ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ ﺻﺎﺣﺐ &= #65227;ﺰﻳﻤﺖ ﻭ ﺍﺭﺍﺩﻩ ﺑﺮﺗ&= #65198; ﻭﮐﺸﻒ ﺗﺎﺯﻩ ﺷ&= #65260;ﻮﺩﻯ ﻫﺴﺘﻨﺪ.ﻭ ﺑﻘﻮ&= #65245; ﻣﺤﻤﺪ ﺁﺧﺮﻳﻦ &= #65153;ﻧﻬﺎ ﺩﺭ ﻋﺼﺮ ﻣﺎ'ﺍﮔ= ﺮ ﺩﻳﻦ ﻣﻮﺳﻰ ﺑﻪ = ﻫﻔﺘﺎﺩ ﻭ ﻳﻚ'ﻭ ﺩﻳﻦ ﻣﺴ= ;ﻴﺢ ﺑﻬﻔﺘﺎﺩ ﺩﺭﻣ&#= 65196;ﻫﺐ ﺷﺪﻧﺪ. ﭘس ﺍﺯ ﻣ= ﻦ ﺩﻳﻦ ﻣﻦ'ﺑﻬﻔﺘ&= #65166;ﺩ ﻭﺳﻪﻣﺬﻫﺐ ﺗﻘ&#= 65204;ﻴﻢ ﺧﻮﺍﻫﺪ ﺷﺪ.ﻳﻌ&= #65256;ﻰ ﺑﻮﺿﻊ ﻭ ﺳﺮﻧﻮ&= #65207;ﺘﻰ ﺑﺪﺗﺮﺩﻭﭼﺎﺭ &#= 65251;ﻴﮕﺮﺩﺩ. ﻫﺮ ﻣﺬﻫﺐ ﮔﻮﺋ&= #65264; ﺭﺍﻩ ﺫﻫﺎﺏ &#= 65165;ﻟﻬﻰ ﺧﻮﺩ ﺭﺍ ﺑﺎ ﺩﻳ= ﮕﺮﻯ ﻣﺘﻔﺎﻭﺕ ﻣﻴﺪ&#= 65165;ﻧﺪ. ﮐﻪ ﺳﻤﺒﻮﻝ ﻫﻤ&= #65258; ﺭﺍﻫﻬﺎ ﺑﺨﺪﺍ &= #65251;ﻨﺘﻬﻰ ﺷﻮﺩ. ﻟﺬﺍ ﻫﺮﻳ= ﻚ ﺑﺠﻬﻨّﻢ ﺩﺭﻩ= 5165;ﻯ ﺩﺭ ﮐﺎﺭﻣﺎ ﻫﺎ&= #65263; ﭘس ﻣﺮﮒ ﺑﻨﺴﺦ &= #65261;ﻣﺴﺦ ﻭ ﻓﺴﺦ ﻭ ﺭﺳﺦ ﻭ= ;ﻭﺳﺦ ﺳﻘﻮﻁ ﺧﻮﺍﻫﻨ&#= 65194; ﮐﺮﺩ ﺗﺎ ﻓﺴﺎﺩ = ﮐﻨﻮﻧﻰ ﺁﻧﻬﺎ ﺩﺭ ﺭﻭﺍ&= #65253; ﺧﻮﺩ ﭼﻘﺪﺭ ﻭﭼ&= #65258; ﻋﻤﻖ ﺩﺍﺷﺘﻪ ﺑ&= #65166;ﺷﻨﺪ.ﻭ ﺍﻟّﺎ ﺳﻠﻮﻙ ﺍ&#= 65247;ﻬﻰ ﺩﺭﻫﺮ ﺷﺶ ﻭﻟﺎ&= #65267;ﺖ </spa= n>ﺍﻟﻬﻰ ﻳﮑﺴʋ= 66;ﻥ ﺍﺳﺖ ﺑﺎ ﺗﻔﺎﻭ&= #65173; ﮐﻠﺎس ﺑﺮﺗﺮ ﺷ&#= 65260;ﻮﺩﻯ ﺩﻳﭙﻠﻢ ﺭﺿﺎﻳ&#= 65174;ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﺑﻌﺪﻯ.ﮐ&= #65258; ﺩﺭ ﻃﺮﻳﻘﺖ ﺳﻠ&= #65262;ﻙ ﻃﺮﻳﻘﺖ ﻣﺤﻤﺪ&#= 65263;ﻬﻔﺖ ﺷﻬﻮﺩ ﻭ ﺩﺭﻃﺮ&= #65267;ﻘﺖ ﻣﺴﻴﺢ ﺷﺶ ﺷﻬﻮ&= #65193;'ﻭﺩﺭ ﻃﺮﻳﻘﺖ ﺯﺭﺩﺷ&#= 65174; ﻭ ﺑﻨﻰ ﺍﺳﺮﺍﺋ&= #65268;ﻞ ﻭ ﺩﻩ ﻫﺎ ﺩﻳﻦ ﻭ= ;ﻣﺬﻫﺐ ﻣﺘﻔﺎﻭﺕ ﺧﺎﻭ&#= 65197;ﻣﻴﺎﻧﻪ ﺩﺭ ﮐﻤﺎﻝ ﺑﻴﭙ&= #65256;ﺞ ﺷﻬﻮﺩ ﻣﻴﺮﺳﻨ&#= 65194; ﻭ ﺗﻤﺎﻡ ﻣﺬﺍﻫ&= #65168; ﮐﻮﭼﻚ ﻭ ﺑﺰﺭﮒ = ﺧﺎﻭﺭﻣﻴﺎﻧﻪ' ﺗﻤﺎﻣﺎ ﺷﺎﺧﻪ&#= 65259;ﺎﺋﻰ ﺍﺯ ﺩﻳﺎﻧﺖ ﺳﻠ&= #65262;ﮐﻰ ﺯﺭﺩﺷﺖ ﺑﻮﺩﻩ&#= 65165;ﻧﺪ ﻣﺎﻧﻨﺪ ﺩﻳﺎﻧ&#= 65174; ﻣﻌﺮﻭﻑ ﺑﮑﻠﻴ&#= 65252;ﻰ ﻭ ﻳﻬﻮﺩﻯ. ﮐﻪ ﺩ= ;ﺭ ﺃﺻﻞ ﺷﺎﺧﻪﺍﻯ &= #65165;ﺯ ﺩﻳﻦ ﺯﺭﺩﺷﺖ ﻫ&= #65204;ﺘﻨﺪ.ﻟﺬﺍ ﻫﻨﺮ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ'ﻫﻤﺎﻥ ﺭﻭﺵ ﺣﻨﻴﻒ ﻭ ﺗ= ﻮﺳّﻞ ﻋﺒﺎﺩﻯ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﻧﻴﺎﻣﺪﻩ ﺑﺼﺤ&#= 65256;ﻪ ﻫﺴﺘﻰ ﺍﺳﺖ. ﻭ ﺩ= ;ﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65255;ﻴﺎﻣﺪﻩ'ﻣﻠﺎ= 5239;ﺎﺕ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;.ﻭ ﻫﻨﺮ ﺍﻟﻬﻰ ﺁﻧ&= #65166;ﻥ ﺣﮑﻤﺘﻬﺎﻯ ﺑﺮ&#= 65175;ﺮ ﻭ ﺍﺣﻮﺍﻝ ﺭؤﻳ&#= 65166;ﺋﻰ ﻓﺎﻧﺘﺰﻯ'ﻭﺍﻓ&#= 64401;ﺎﺭ ﻣﺘﻔﮑّﺮ ﺑﺘﺨ= 5268;ّﻞ'ﮐﻪ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺭ&#= 65235;ﺘﺎﺭﻫﺎ ﻭ ﮔﻔﺘﺎﺭﻫﺎ ﻭ = ﮐﺮﺩﺍﺭﻫﺎﻯ ﻧﻴﮑﻮﺗﺮ ﺍﺯ ﺗ&= #65236;ﮑّﺮﻫﺎ ﻣﻴﺮﺳﻨﺪ. ﭘس ﺩ&= #65197;ﻙ ﮐﺎﺭ ﻫﻨﺮ ﺍﻟﻬ&= #65264; ﺩﺭ ﺳﻠﻮﻙ'ﻗﺎﺑ&= #65246; ﻗﻴﺎس ﺩﺭ ﮐﻤﻴ&#= 1617;ﺖ ﻭ ﮐﻴﻔﻴّﺖ ﺑﺎ &= #65193;ﺭﺟﻪ ﻭﻧﻮﻉ ﺩﻳﮕﺮ ﺁ&= #1579;اﺭ ﻫﻨﺮﻯ ﻏﻴﺮ ﺍﻟ&= #65260;ﻰ ﻧﻴﺴﺖ.ﺩﺭ ﺣﺎﻟ&= #65268;ﮑﻪ ﺩﺭﻙ ﻫﺮ ﮐﺎﺭ ﺑ= ﻌﺪﻯ' ﺑﺴﺘﻪ ﺑﺪﺭﻙ ﺑ&= #65260;ﺘﺮ ﻭ ﺑﻴﺸﺘﺮ ﻭﻭﺍ&= #65215;ﺢ ﺗﺮ ﻭ ﻋﻤﻴﻖ ﺗﺮ= ﺍﺯ ﺩﺭﻙ ﺃثر ﻫﻨﺮ= 5263; ﻗﺒﻠﻰ ﺑﺎﺷﺪ ﺑ&= #65166;ﺷﺪ.<o:p></o:p> ﮔﺮﭼﻪ ﺩ= ;ﺭ ﻫﻤﻴﻦ ﻫﻨﺮ ﻣﺪ&= #65197;ﻥ'ﮐﻢ ﻣﺎﻳﻪ ﻭ ﺑﻰ ﻣﻮ= ﺿﻮﻉ ﻧﻴﺰ ﻣﺒﺎﻟﻐﻪ &= #64400;ﺮﺩﻧﺪ.ﮐﻪ ﮐﺎﺭ ﻫﻨﺮﻯ ﺑﭽ&= #65256;ﺪ ﺧﻂ ﻭ ﭘﺮﺍﮐﻨﺪ&= #64404;ﻰ ﺑﻰ ﻧﻈﺎﻡ ﺭﻧﮓ = ﺑﺮﻭﻯ ﺑﻮﻡ ﻭ ﮐﺎﻏﺬ ﺍ= ﺳﺖ.ﺍﻳﻦ ﮔﻮﻧﻪ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ ﺩﺭ ﺩﻓﺎﻉ ﺍﺯ ﺑ= ﻰ </spa= n>ﻣﺎﻳﮕﻰ ﮐﺎʋ= 97;ﻫﺎﻯ ﺧﻮﺩ ﻣﻴﮕﻴﻮﻳ&#= 65256;ﺪ' ﺍﺭﺯﺵ ﻫﻨﺮ ﺗﻨ&= #65260;ﺎ ﻣﻮﺿﻮﻉ ﻧﻴﺴﺖ. = ﻭﻟﻰ ﻫﺮ ﮔﻮﻧﻪ ﺳوء &#= 65165;ﺳﺘﻔﺎﺩﻩ ﺍﺯ ﻣﺎﻫﻴّﺖ ﻣ&#= 65184;ﺮﺩ ﺑﻮﺩﻥ ﺍﺯ ﻣﻮﺿ&= #65262;ﻉ'ﺧﻮﺩ ﺑﻰ ﺍﺭﺯﺵﻋﻤﻴ&#= 65238; ﺑﺮﺍﻯ ﻣﺎ ﻣﻴﺒ&= #65166;ﺷﺪ.ﮐﻪ ﺩﺭ ﺯﻣﺎﻧﻬﺎﻯ &= #65169;ﻌﺪﻯ ﻧﻘﺺ ﺧﻮﺩﺭﺍ ﻧ&= #65208;ﺎﻥ ﻣﻴﺪﻫﺪ. ﺍﻳﻦ ﺩ= ﻟﻴﻞ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﺍ&= #65203;ﺖ'ﮐﻪ ﺑﺮﺍﻯ ﺗﺎﺯﻩ ﮐ&= #65166;ﺭﺍﻥ ﻫﻨﺮ'ﺁثاﺭ ﺳﺎ= 5193;ﻩ ﻭﺳﻴﻠﻪ ﺧﻮﺑﻰ &= #65169;ﺮﺍﻯ ﺗﻌﺎﻟﻰ &#= 65195;ﻭﻗﻰ ﻣﺤﺼﻮﻝ ﻫﻨﺮ ﻣ&= #65264; ﺑﺎﺷﺪ.ﻭﻟﻰ ﺗﻮ&= #65239;ﻒ ﺩﺭ ﺍﻳﻦ ﺳﻄﻮﺡ = ﮔﻮﺋﻰ ﻣﺤﺼّﻠﻴﻦ ﻣﺪ= 5165;ﺭس ﻫﻤﮕﻰ ﺩﺭ ﺳﻄﺢ = ﻋﻠﻮﻡ ﻭ ﺑﻴﺎﻥ ﺗﻮﻗّ&#= 65234; ﮐﺮﺩﻩ ﺍﻧﺪ.ﮐﻪ = ﺩﺭ ﻋﺼﺮ ﻣﺎ ﺩﺭ ﻣﺪ= ﺍﺭس ﻣﻰ ﺑﻴﻨﻴﻢ. ﺩﺍ= ﻧﺸﺠﻮﻳﺎﻥ ﻧﻴﺰ ﺍﮐثرﺍ ﺩ= 5197; ﻫﻤﺎﻥ ﺳﻄﻮﺡ ﺍ&= #65261;ﻟﻴﻪ ﺗﻔﮑّﺮ ﻭ ﭘﻴﺸ&#= 65198;ﻓﺖﻋﻠمی ﺮﺍ ﺩﺍﺭﻧﺪ.ﻭﻟ&= #65196;ﺍ ﺑﺠﺎﻯ ﺍﻳﻨﮑﻪ &= #65165;ﺯ ﻫﺮ ﺻﺪ ﻧﻔﺮ ﺩﻩ= ﻧﻔﺮ ﻣﻮﻓﻖ ﻋﻠﻤﻰ ﭘ&= #65268;ﺪﺍ ﻣﻴﺸﻮﺩ'ﻭ ﺍﺯ ﻫ= ﺰﺍﺭ ﻧﻔﺮ ﺩﻩ ﻧﻔﺮ ﭘ= ﻴﺪﺍ ﻣﻴﺸﻮﻧﺪ ﻭ ﺑﺎ = ﺟﻤﻌﻴّﺖ ﺑﻴﺸﺘﺮ ﺟﻬﺎﻥ'&= #65261; ﭘﻴﭽﻴﺪﮔﻰ ﻫﺎ&#= 65263; ﺗﮑﻨﻴﻚ ﻭ ﺗﻤﺪ&= #65255;ﻰ'ﺗﻌﺪﺍﺩ ﻣﻮﻓﻘﺎﻥ ﺟﻮﺍ&#= 65169;ﮕﻮﻯ ﻧﻴﺎﺯﻫﺎﻯ ﻣﺮ&#= 65193;ﻡ ﺟﻬﺎﻥ ﻳﺎ ﻣﻠّ&#= 65174; ﺧﻮﺩ ﻧﻴﺴﺘﻨﺪ.&= #65261; ﻣﻮﻓﻘﺎﻥ ﻧﻴﺰ &= #65203;ﻄﻮﺡ ﺑﺴﻴﺎﺭ ﭘﺎﺋﻴ&#= 65254; ﺩﺭ ﻋﻠﻮﻡ ﺩﺍﺭ&= #65255;ﺪ.ﻭﺍﻧﺴﺎﻥ ها ﮐﻤﺘﺮ ﺷﺨﺺ &#= 65175;ﺠﺮﺑﻪ ﻣﻴﮑﻨﻨﺪ ﻭﮐﺎ&#= 65197; ﺗﺠﺮﺑﻪ ﺭﺍ ﺑﻤ&= #65166;ﺷﻴﻦ ﻭ ﺗﮑﻨﻮﻟﻮﮊﻯ &= #65261;ﺍﮔﺬﺍﺭ ﮐﺮﺩﻩ ﺍﺳﺖ ﺩﺭ = ﺣﺎﻟﻴﮑﻪ ﻫﻨﺮﻣﻨﺪ ﻭﺍﻗ&#= 65228;ﻰ ﻭ ﭘﻴﺸﺮﻓﺘﻪ ﺩ&= #65197; ﻣﻘﺎﻡ ﻋﻘﻠﻰ ﻭ&= #65197;ﻭﺍﻧﻰ' می ﺘﻮﺍﻧﺪ ﺑﻴ= 5254; ﻣﺒﺎلغه ﻭ ﺟﻨA= 184;ﺎﻝ ﻭ ﺍﻧﺤﺮﺍﻑ ﻫﻨ&= #65198;ﻯ'ﺑﺎ ﻣﺴﺄﻟﻪ ﻣﻮﺿﻮ&#= 65225; ﻭ ﺍﺻﺎﻟﺖ ﺗﻌﺒ&= #65268;ﺮ'ﻭ ﻧﻴﺮﻭﻯ ﺻﻮﺭﺕ &= #65261; ﺗﺼﻮﺭ ﻓﺮﻕ ﺑﮕ&= #65196;ﺍﺭﺩ. ﻭ ﺍﺯ ﻃﺒﻴﻌﺖ ﺳ= ﺎﺩﮔﻰ ﺭﺍ ﺩﺭ ﺍﻭﺝ ﭘﻴ= ﭽﻴﺪﮔﻰ ﺗﮑﺎﻣﻠﺁﻥ ﺑﺎ&#= 65267;ﺪ ﺁﻣﻮﺧﺖ ﻋﻠّﺖ &#= 65165;ﻳﻦ ﺑﻰ ﻣﺎﻳﮕﻰ ﺗﻮ&= #65239;ّﻒ ﻭ ﺍﮐﺘﻔﺎﻯ ﻫﻨ&= #65198;ﻣﻨﺪ ﺑﻬﻤﺎﻥ ﺍﻳﺪﻩ &= #64400;ﻠّﻰ ﺻﻮﺭﺕ ﺍﻭﻟﻴﻪ&#= 65165;ﻯ ﮐﻪ ﺩﺭ ﺫﻫﻦ ﺧﻮ= ﺩ ﻳﺎﻓﺘﻪﺍﻧﺪ. ﻭ = ﺗﻮﺳﻌﻪ ﻣﻌﻨﻮﻯ ﺑﺂﻥ ﻧ&= #65252;ﻴﺪﻫﻨﺪ' ﮐﻪ ﻣﻮﺿﻮﻉ ﺩﺭ&= #65155;ثر ﻫﻨﺮﻯ ﺑﺎﺷﺪ'ﭼ&= #65258; ﺭﺳﺪ ﺑﻤﻮﺿﻮﻉ &= #65169;ﻬﺘﺮﻭﺿﺮﻭﺭA= 263;ﺘﺮ. ﻭ ﮐﺎﺭ ﺑﻰ ﺍﻋﺘ= ﻨﺎﺋﻰ ﺑﻤﻮﺿﻮﻉ ﻭﻣﻌ&#= 65256;ﻰ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮﻯ'= ﺑﺠﺎﺋﻰ ﺭﺳﻴﺪﻩ ﮐﻪ ﺍﻳ&= #65254;ﻫﻨﺮﻣﻨﺪﺍﻥ 'ﮐﻪ ﺧﻮﺩﺭﺍ ﻋﻠ= ﻤﺎﻯ ﺯﻳﺒﺎﺋﻰ ﺷﻨﺎ&#= 65203;ﻰ ﻣﻴﺪﺍﻧﻨﺪ' ﮐﺎﺭ ﻫﻨﺮﻯ= ; ﺭﺍ ﻣﺠﻤﻮﻋﻪﺍﻯ ﺍ&#= 65199; ﺭﻭﺍﺑﻂ ﺻﻮﺭﻯ &= #65261; ﻇﺎﻫﺮﻯ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ ﻣﻴﮕﻮﻳﻨﺪ ﮐﺴ&#= 65264; ﺷﮑﺎﻳﺖ ﺩﺍﺷﺖ'&= #64400;ﻪ ﺍﻓﮑﺎﺭ ﻭ ﺍﻳﺪ&= #65257;ﻫﺎﺋﻰ ﺩﺭ ﺫﻫﻦ ﺩﺍﺭﺩ'= ﻭﻟﻰ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺁ&= #65255;ﻬﺎ ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﻘ&= #65212;ﻴﺪﻩ ﻭ ﺷﻌﺮ ﮐﻨﺪ.ﻭ ﭘ= ;ﺎﺳﺦ ﺷﻨﻴﺪ ﮐﻪ ﻗﺼﻴ&= #65194;ﻩ ﺍﺯ ﺍﻓﮑﺎﺭ ﺳﺎ&= #65191;ﺘﻪ ﻧﻤﻴﺸﻮﺩ ﺑﻠﮑ&#= 65258; ﺍﺯ ﺍﻟﻔﺎﻅ ﺑﻮ&= #65183;ﻮﺩ ﻣﻴﺂﻳﺪ.ﻣﻨﺘﻬ&#= 65166; ﻓﺮﺍﻣﻮﺵ ﮐﺮﺩ&#= 65255;ﺪ'ﮐﻪ ﺑﻬﺘﺮﺍﺯ ﺍﺭﺗ&#= 65170;ﺎﻁ ﺍﻟﻔﺎﻅ ﺑﺮﺍﻯ &= #65239;ﺼﻴﺪﻩ ﺷﺪﻥ'ﻭ ﻗﺎﺑﻞ ﻃ= ﺮﺡ ﻭ ﺧﻄﺎﺑﻪ ﺷﺪﻥ = ﺒﮕﻮﻳﻨﺪ ﻳﺎ ﺟﻨﺒﻪﻫﺎﻯ &= #65251;ﻌﻨﻮﻯ'ﮐﻪ ﺑﺎﻳﺪ ﻣﻮﺿﻮﻉ &= #65255;ﺎ ﭘﻴﺪﺍﻯ ﻳﻚ ﺃث&#= 1585; ﺑﻮﺩﻩ ﺑﺎﺷﺪ ﺗ&= #65166; ﮐﺎﺭ ﻓﻌّﺎﻟﻴ= 617;ﺖ ﺫﻫﻨﻰ ﺍﻧﺴﺎﻥ &= #65259;ﻨﺮﻣﻨﺪ ﻭ ﻫﻨﺮ ﺷﻨﺎﺳﺎ&= #65253; ﻭ ﺗﻤﺎﻣﻰ ﻧﺎﻇ&= #65198;ﺍﻥ ﻫﻨﺮﻯ ﺑﺎﻳﺪ ﺩ&= #65197;ﺧﻮﺩ ﺳﺎﺯﻧﺪﮔﻰ ﻃﺮ&#= 65185; ﺟﺪﻳﺪﻯ ﺍﺯ ﺍﺩ&= #65197;ﺍﻙ ﺑﻮﺟﻮﺩ ﺁﻭﺭﻧ&#= 65194;.ﮐﻪ ﻣﻌﻨﻰ ﺩﺭﺳﺖ ﻫ&= #65256;ﺮ ﻣﻌﻨﻰ ﺁﻥ= ; ﺍﺳﺖ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﻌ&= #65262;ﺍﻟﻢ ﻣﻌﻨﻮﻯ ﺫﻫﻨﻰ &= #65169;ﺎﻟﺎ ﻴﺒﺮﺩ.ﺩﺭﺣﺎﻟ&#= 65268;ﮑﻪ ﻫﻨﺮﺍﻟﻬﻰ ﺳﻠ&#= 65262;ﻙ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﺮﺩﻥ'ﺳﻄﺢ ﺫﻫ&= #65254; ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65165;ﺳﺖ.ﮐﻪ ﺍﺯ ﺍﻣﻮﺭ ﻣﻌﻨ&= #65262;ﻯ ﺩﺭﺳﺖ ﺩﺭﺳﺖﺗ&#= 65198; ﺍﻭﺭﺍ ﺑﺴﻄﻮﺡ &= #65251;ﻴﻨﻮﻯ ﺍﻟﻬﻰ ﺑﺎﻟﺎ ﻣ&= #65268;ﺒﺮﺩ. ﮐﻠﻤﻪ (ﻣﻌﻨﻰ)ﻋ= ﺮﺑﻰ ﺷﺪﻩ'ﮐﻠﻤﻪ(ﻣﻴ&= #65256;ﺎ) ﻳﺎ ﻋﺎﻟﻢ ﺍﻟﻬ&= #65264; ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻗ= ﺮﻳﺶ ﺯﺭﺩﺷﺖ ﺍﻟﺄﺻ&#= 65246; ﺍﻳﺮﺍﻧﻰ ﺑﺎ<sp= an dir=3DLTR> </spa= n>ﻓﺮﻫﻨﮓ ﻣﻬʋ= 66;ﺟﺮ ﺍﺯ ﺍﻳﺮﺍﻥ ﺑﻴ&= #65252;ﻦ ﻭﻣﮑّﻪ' ﺻﺪﻫﺎ &= #65261; ﻫﺰﺍﺭﻫﺎ ﻭﺍﮊ&#= 65257;ﻓﺎﺭﺳﻰ ﺩﺭﻯ ﻓﺮﻫﻨﮓ ﺯ&= #65197;ﺩﺷﺘﻰ ﺭﺍ ﺩﺭ ﺯﺑﺎﻥ ﻋ= ﺮﺑﻰ ﻓﺮﻫﻨﮓ ﺧﻮﺩ ﺩ&= #65165;ﺭﻧﺪ.ﮐﻪ ﻣﺤﻤﺪ ﻧﻴﺰ ﺑﺎ = ﻫﻤﺎﻥ ﺯﺑﺎﻥ ﻗﺮﺁﻥ' ﮐ= ﻠﺎﻡ ﺧﻮﺩﺭﺍ ﺳﺎﺧﺘ&#= 65258; ﺍﺳﺖ ﺑﺎ ﺗﻮﺟّ&#= 65258; ﺑﺎﻳﻨﮑﻪ ﺍﻟﻔ&#= 65166;ﻅ ﻭ ﮐﻠﻤﺎﺕ'ﻣﻌﻤ&= #65262;ﻟﺎ ﺑﻤﺮﻭﺭ ﺯﺑﺎﻥ'&= #65261; ﺩﺭ ﺩﻳﮑﺘﻪ ﻭ ﺍ= ﻣﻠﺎٴ ﺁﻧﻬﺎ' ﺗﻔﺎﻭﺗ&= #65260;ﺎ ﻭ ﺳﻄﻮﺡ ﻋﻘﻠﻰ = ﻣﺘﻮﺍﻟﻰ ﺗﻐﻴﻴﺮﺍﺕ ﺧﻮ&#= 65193;ﺭﺍ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﻣ&= #65268;ﺘﻮﺍﻥ ﺑﺄﺻﻞ ﻫﺮﻟﻔﻈ&#= 65264; ﺭﺳﻴﺪﻩ ﮐﻪ ﻫﻤ&= #65258; ﺍﺯ ﺁﻥ ﻣﺸﺘﻖ ﺷ= ﺪﻩ ﺑﺎﺷﺪ.ﻭ ﺍﻳﻦ ﻧ= ﻮﻳﺴﻨﺪﻩ ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍ&= #65267;ﻦ ﺍﻟﻔﺎﻅ ﻓﺎﺭﺳ&#= 65264; ﺯﺑﺎﻥ ﻋﺮﺑﻰ ﺍ&= #65251;ﺮﻭﺯ ﺟﻬﺎﻥ ﻋﺮﺏ ﺭﺍ = ﺩﺭ ﺗﻔﺴﻴﺮﺍﺕ ﺧﻮ&#= 65193; ﻣﻄﺮﺡ ﮐﺮﺩﻩﺍ&#= 65249;.ﭘس ﺯﺑﺎﻥ ﻓﺎﺭﺳﻰ &= #65193;ﺭﻯ ﻳﺎ ﺑﺎﺏ ﻭﻟﺎﻳ&= #65174; ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'= ﻭﺭﺳﻴﺪﻥ ﺑﻌﻮﺍﻟﻢ ﺍﻟﻬ&#= 65264; ﺷﻬﻮﺩﻯ'ﺑﺼﻮﺭ&#= 65173; ﺯﺑﺎﻥ ﺍﺳﻠﺎﻣ&#= 65264; ﻭ ﻋﺮﻓﺎﻥ ﺟﺪﻳ&= #65194; ﻣﺤﻤﺪﻯ ﺑﺎﺭ ﺩ&= #65267;ﮕﺮ ﺑﻤﺮﺩﻡ ﺍﻳﺮﺍ&#= 65253; ﺑﺎﺯﮔﺸﺘﻪ'ﮐﻪ &= #65175;ﺼﻮﺭ ﺯﺑﺎﻥ ﻋﺮﺑﻰ ﻣ&= #65260;ﺎﺟﻢ ﺍﺯ ﺁﻧﻬﺎ ﺩﺍﺭ&= #65255;ﺪ .<o:p></o:p> ﺩﺭﺑﺎﺭ= ﻩ ﻣﻮﺿﻮﻉ ﻳﻚ ﺃث&#= 1585; ﻫﻨﺮﻯ'ﮐﻪ ﮐﻤﺘ&= #65198; ﺑﺪﺍﻥ ﺗﻮﺟّﻪ &#= 65251;ﻴﺸﻮﺩ'ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎﻥ ﻭ ﺭﻭ&= #65165;ﻥ ﮐﺎﻭﺍﻥ ﺑﻬﺘﺮ &= #65165;ﺯ ﺭﻭﺍﺑﻂ ﻣﺤﮑﻢ' = ﻭ ﻣﻮﺿﻮﻋﺎﺕ ﻟﺎ&#= 65199;ﻡ ﺑﺎ ﺍﺑﺪﺍﻉ ﻫﻨ&= #65198;ﻯ ﻭ ﻫﻨﺮﻣﻨﺪﻯ ﻣ&= #65268;ﺸﻨﺎﺳﻨﺪ. ﺑﻄﻮﺭ᥾= 7;ﮑﻪ ﻭﺳﻴﻠﻪ ﺍﺯ ﺯﺑ&= #65166;ﻥ ﻣﺸﮑﻠﺎﺕ ﻭ ﻋﻘ&= #65268;ﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻥ ﺫﻫ&= #65256;ﻰ'ﻭﻫﺮﻫﻨﺮ ﺷﻨﺎس ﻭﻧﺎﻇﺮ &#= 65259;ﻨﺮﻯ ﻣﻴﺮﺳﺪ. ﺭﻭﺍﻥ = ﮐﺎﻭ ﻫﻤﺎﻥ ﺍﻇﻬﺎﺭ&#= 65251;ﻘﺎم اﺯ ﻣﻮﺿﻮﻉ ﻳﻚ &= #65155;ثرﻫﻨﺮﻯ ﺑﺪﻭﻥ ﻣﻮﺿﻮﻉ &= #65251;ﻴﺒﺎﺷﺪ.ﻏﺎﻓ= 5246; ﺍﺯ ﺍﻳﻨﮑﻪ ﺧﻮ&= #65193; ﺭﻭﺍﻥ ﮐﺎﻭ ﻧﻴ&= #65200;' ﺿﻤﻦ ﺑﻴﻤﺎﺭﺍ&#= 65253; ﺧﻮﺩ' ﺩﻭﭼﺎﺭ ﺍ= ﺭﺯﺵ ﮔﺬﺍﺭﻯ ﻭ ﺍﺳﺘ&= #65192;ﺮﺍﺝ ﻣﻌﻨﻰ'ﺍﺯ ﻳﻚ ﺃ= ثر ﺑﻰ ﻣﻌﻨﻰ ﻣﻴﺒ&= #65166;ﺷﺪ.ﻭ ﻳﺎ= ﺍﺯ ﺑ᥾= 4; ﻣﻌﻨﻰ ﺑﺪﻭﻥ ﮐﻠﺎﻡ ﺑ&= #65268;ﻤﺎﺭ'ﻣﺘﻮﺟّA= 258; ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65253; ﺍﻭ ﻣﻴﺸﻮﺩ. ﮐﻪ= ﺑﺪﺭﺟﻪﺍﻯ ﺷﻔﺎ ﺩﻫﻰ ﻫﺴﺖ.= ﻭﻟﻰ ﺧﻮﺩ ﺭﻭﺍﻥ ﮐﺎ&= #65261; ﻧﻴﺰ ﺩﻭﭼﺎﺭ ﻫ&= #65252;ﺎﻥ ﻣﺸﮑﻠﺎﺕ ﺑﻴﻤ&#= 65166;ﺭﺍﻥ ﺧﻮﺩ ﻣﻴﺸﻮﺩ.ﮔ&= #65198;ﭼﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺧﻮ&#= 65193;ﺭﺍ ﮐﻨﺘﺮل کند. ﻭA= 239;ﺘﻰ ﺑﻨﺰﺩ ﺍﻃﺮﺍﻓ&#= 65268;ﺎﻥ ﺯﻧﺪﮔﻰ ﺧﺼﻮﺻ&#= 65264; ﺧﻮﺩ ﻣﻴﺮﻭﺩ ﮔ&= #65262;ﺋﻰ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﺗﻰ ﺑﻌﻨﻮﺍﻥ ﺑﻴﻤ&#= 65166;ﺭﻯ ﺭﻭﺍﻥ'ﺩﺍﺭﺍﻯ &= #65251;ﻴﮑﺮﺏ ﻗﺪﺭﺕ ﻭﺍﮔﻴﺮ&#= 65263; ﻭ ﺍﻧﺘﻘﺎﻝ ﻣﺮ&= #65213; ﺩﺭ ﺩﻳﮕﺮﺍﻥ ﺭ&= #65165; ﺩﺍﺭﺩ. ﭼﻮﻥ ﻣﻨ= ﺒﻊ ﻭﺟﻮﺩ ﻳﮑﻰ ﺩﻭ = ﺑﻴﻤﺎﺭ ﺭﻭﺍﻧی ﺪﺭ ﻳﻚ &= #65183;ﻤﻊ ﻇﺎﻫﺮﺍ ﺳﺎﻟﻢ'&= #64380;ﻨﺎﻥ ﻭﺿﻌﻰ ﺍﻳﺠﺎﺩ &= #65251;ﻴﮑﻨﺪ'ﮐﻪﻫﻤ= 5258; ﻫﻴﺴﺘﺮﻯ ﺟﻤﻌ&#= 65264; ﻣﻴﻴﺎﺑﻨﺪ.ﻭ ﻳ&= #65166; ﺣﺘﻰ ﻣﻰ ﺑﻴﻨﻴ&= #65250;'ﮐﻪﻫﻤﻪ ﺭﺍ ﺧﻨﺪﺍﻥ ﻭ ﺭ= ﻗﺼﺎﻥ ﻣﻴﮑﻨﺪ.ﮐﻪ ﻣﻴ&= #64405;ﻮﻳﺪ ﺩﻳﻮﺍﻧﻪ ﭼﻮ ﺩ&= #65267;ﻮﺍﻧﻪ ﺑﺒﻴﻨﺪ ﺧﻮﺷﺶ &= #65153;ﻳﺪ.ﺯﻳﺮﺍ ﻣﺸﮑﻠﺎﺕ ﺩﺭﺁ&#= 65251;ﺪ' ﻧﻬﻔﺘ᥽= 8; ﺟﺴﻢ'ﺑﺎ ﺑﺮﺧﻮﺭﺩ ﻳﺎ ﺻ&= #65166;ﺣﺐ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65253; ﻇﺎﻫﺮ ﺷﺪﻩ' ﻫﻤ= ﻪ ﻋﻘﺪﻩﻫﺎ ﺑﻴﺪ&#= 65165;ﺭ ﻣﻴﮕﺮﺩﻧﺪ.ﺁﻧ&#= 64405;ﺎﻩ ﺁﺯﺍﺩ ﮐﺮﺩﻥ ﻋ&= #65240;ﺪﻩ ﻣﺸﮑﻞ ﺍﺳﺖ.ﻭ ﺍ= ﮔﺮ ﺁﺭﺍﻡ ﺷﻮﻧﺪ ﻣ&= #65262;ﻗّﺘﻰ ﺍﺳﺖ' ﻋﮑس ﮐﺎﺭ = ﻫﻨﺮﻯ ﺍﻟﻬﻰ ﺳﺎﻟﮑﺎ&#= 65253;'ﮐﻪ ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺍﺯ ﺧﻮﺏ ﻭ ﺑﺪ ﺻ= ;ﻔﺎﺕ ﺑﺸﺮﻯ'ﭼﻪ ﺭﺳﺪ = ﺑﺤﻴﻮﺍﻧﻰ'ﺁﻧ&#= 64405;ﺎﻩ ﺳﺎﻟﻚ ﺩﺭ ﻣﺤﻴ&= #65218; ﺻﺤﺒﺖ ﻋﺮﻓﺎ' ﭼ= ﻨﺎﻥ ﻋﺎﺭﻓﺎﻧﻪ ﮔﻮ&#= 65205; ﻣﻴﺪﻫﺪ' ﮐﻪ ﺑﺎ= ﻋﻤﺎﻕ ﻣﻌﺎﻧﻰ ﮔﻮﻳﻨ&#= 65194;ﻩ ﻣﻴﺮﺳﻨﺪ.ﮐﻪ ﮔ&= #65260;ﮕﺎﻩ ﻣﺴﺘﻌﺪﺍﻥ ﺩﻭ&#= 64380;ﺎﺭ ﺍﺻﻄﻠﺎﺣﺎ(ﺻﻌ&#= 65240;ﻪ)ﻣﻴﺸﻮﻧﺪ ﻭ ﻓﺮﻳﺎﺩ ﮐﻨﺎ&= #65253;'ﺍﺯ ﺗﻌﺠّﺐ ﻭ ﻫﻴﺠ&#= 65166;ﻥ'ﺑﻰ ﻫﻮﺵ ﻣﻴﺸﻮﻧﺪ.&= #65207;ﺒﻴﻪ ﺁﻧﭽﻪ ﺳﺎﻟﮑﺎ&#= 65253; ﺑﺮﺍﻯﺘﻌﺎﻟﻰ &#= 65207;ﻬﻮﺩﻯ ﺧﻮﺩ'ﺑﺎﻳﺪ ﺍﺯ = ﺗﻦ ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﺑ&= #65268;ﺎﻳﻨﺪ' ﻭ ﺍﺯ ﻣﺮﮒ ﻗﺒﻞ= ﺍﺯ ﻣﺮﮒ ﺭﺍ ﺗﺠﺮﺑ&= #65258; ﮐﻨﻨﺪ.ﮐﻪ ﺗﻔﺎ&= #65261;ﺕ ﻣﻮﺿﻮﻋﻰ ﻳﻚ ﮐ&= #65166;ﺭ ﻫﻨﺮﻯ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﺩﺭ ﺧﻄﺎ&= #65169;ﻪ ﺑﺎ ﺷﻌﺮ ﺑﺮ ﺣﺴ= ﺐ ﺍﺣﻮﺍﻝ ﺷﻨﻮﻧ&#= 65194;ﻩ ﭼﻘﺪﺭ ﻣﻮﺿﻮع &#= 65256;ﻬﻔﺘﻪ ﺩﺍﺭﺩ.ﮔﺮﭼﻪﮐ&#= 65252;ﺘﺮ ﺻﻮﺭﺕ ﻇﺎﻫﺮﺩ&#= 65165;ﺷﺘﻪﺑﺎﺷﺪ'ﮐA= 258; ﻫﻨﺮ ﻣﺎﺩﻯ ﺳﺮ&= #65165;ﺳﺮ ﺻﻮﺭﺕ ﻭ ﻇﺎﻫﺮ'= ﻭ ﮐﻤﺘﺮ ﻣﻌﻨﻰ ﻭ&= #65251;ﻮﺿﻮﻉ ﺩﺍﺭﺩ.ﭘس ﺟﺎﻯ &= #64404;ﻔﺘﻦ ﺍﺳﺖ'ﮐﻪ ﻫﻨﺮ ﺑ= ﻰ ﻣﻮﺿﻮﻉ ﻭ ﻣﻌﻨ&= #65264;'ﻭ ﺣﺘﻰ ﮐﻢ ﻣﻮﺿﻮ&= #65225; ﮐﻢ ﻣﻌﻨﻰ ﺩﺭﺟ&= #65258;ﺍﻯ ﺍﺯ ﺑﻴﻤﺎﺭﻯ ﺭ&= #65261;ﺍﻥ ﻫﻨﺮﻣﻨﺪ' ﻭ ﻃﺮ= ﻓﺪﺍﺭﺍﻥ ﺁﻥ ﺃثر ﻫﻨﺮﻯ &#= 65259;ﺴﺘﻨﺪ.ﺑﺨﺼﻮA= 209; ﮐﻪ ﻣﻴﺪﺍﻧﻴﻢ' = ﻫﻨﺮﻣﻨﺪﺍﻥ ﺩﺭ ﺍﻧﺘﺨﺎﺏ ﻣ&= #65262;ﺿﻮﻋﺎﺕ ﺧﻮﺩ'ﻫﺮﭼﻪ ﺳﺎ&= #65193;ﻩ ﻭ ﺃﻧﺪﻙ ﺑﺎﺷﺪ'= ﺑﺎﺯ ﺳﺒﻚ ﺧﺎﺹ ﺧﻮﺩ&= #65197;ﺍ ﺩﺍﺭﺩ.ﺯﻳﺮﺍ ﺍ&= #65267;ﻦ ﺑﻰ ﻣﻮﺿﻮﻋﻰ ﺍ&= #65199; ﻫﻨﺮﻯ ﮐﻪ ﺗﻤﺎ&= #65249; ﻫﺪﻑ ﻭ ﻓﮑﺮ ﻭﺯ= ﻧﺪﮔﻰ ﻭ ﻫﻨﺮ ﻫﻨﺮﻣﻨ&= #65194;ﺍﻧﻪ ﺭﺍ ﺍﺷﻐﺎﻝ ﮐﺮ&= #65193;ﻩ'ﻧﻤﺎﻳﻨﺪﻩ ﻳﻚ ﺷﮑﻞ ﺭﻭﺍﻧ&= #65264; ﺧﺎﺹ ﺍﻭ ﺍﺳﺖ.ﺯ= ﻳﺮﺍ </spa= n>ﻋﻘﺪﻩ ﻫﺎ ﻧA= 268;ﺰ ﻣﺎﻧﻨﺪ ﻋﻘﻴﺪ&#= 65257; ﻫﺎ ﺩﺭ ﻫﺮ ﮐس ﺑ= ﻴﻚ ﻧﺤﻮ ﺍﺳﺖ.ﮐﻪ ﺩ= ﻭ ﻧﻔﺮ ﻣﺎﻧﻨﺪ ﻫ&= #65250; ﻧﻴﺴﺘﻨﺪ.ﻳﺎ ﺩ&= #65261; ﻋﻘﺪﻩ ﻣﺎﻧﻨﺪ &= #65259;ﻢ ﻧﻤﻰ ﺑﺎﺷﻨﺪ.ﮔ&= #65198;ﭼﻪ ﻧﺘﻮﺍﻥ ﺗﺸﺨﻴ&#= 65210; ﺗﻔﺎﻭﺕ ﺩﻭ ﻋﻘ&= #65194;ﻩ ﺭﺍ ﺩﺍﺩ'ﻭ ﺗﺼﻮ= ﺭ ﻫﻢ ﻓﮑﺮﻯ ﺩﻭ ﺻ= ﺎﺣﺐ ﻣﺸﮑﻞ ﺭﻭﺍﻥ ﺩ&= #65197; ﺁﻧﻬﺎ ﻣﻴﻨﻤﺎ&#= 65163;ﻴﻢ.<o:p></o:p> ﺑﺮﺧﻰ ﺍ= ;ﺯ ﻫﻨﺮﻣﻨﺪﺍﻥ ﮐ&#= 65258; ﻣﺘﻮﺟّﻪ ﻋﻴﺐ &#= 65191;ﻮﺩ'ﭘس ﺍﺯ ﺷﻨﺎﺧﺖ ﻋﻴ&= #65168; ﺩﻳﮕﺮﺍﻥ ﺷﺪﻧ&#= 65194;' ﻭ ﻳﺎ ﺭﻭﺍﻥ ﮐﺎ= ﻭﻯ ﮐﺎﻣﻠﺎ ﻣﺸﮑﻞ &= #65197;ﻭﺍﻥ ﺑﻴﻤﺎﺭ ﺧﻮﺩﺭ&#= 65165; ﺩﺭ ﺧﻮﺩﺵ ﻧﻴﺰ = ﺷﻨﺎﺧﺖ ﺑﺠﺎﻯ ﻫﺮﺍﻗﺪ&#= 65165;ﻡ ﻋﻠﺎﺟﻰ ﻳﻚ ﺑﻴ&= #65252;ﺎﺭﺗﺸﺨﻴﺺ ﻣﻴﺪﻫﺪ ﺧﻮﺩﺵ &= #64380;ﻨﺎﻥ ﻣﻌﺎﻟﺠﻪﺍﻯ ﻧ&#= 65194;ﺍﺭﺩ.ﻭ ﺑﺎ ﺗﺠﺮﺑﻪ ﻓﺮ&= #65267;ﺒﮑﺎﺭﻯ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5261; ﻋﻘﻞ ﻋﺎﺩﻯ ﻭ ﺁ= ﻟﻮﺩﻩ ﺷﺪﻩ ﺑﻌﻘﺪﻩ ﻫ&= #65166;'ﺍﻗﺪﺍﻡ ﺑﻴﻚ ﺗﻘﻠّﺐ ﻣ&#= 65262;ﺿﻮﻋﻰ ﺩﺭ ﻫﻨﺮ'ﻭ ﻳﺎﺩ= ﺭ ﺭﻓﺘﺎﺭ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﺧﻮﺩ ﻣﻴﮑﻨﺪ. ﻫ= ﻨﺮﻣﻨﺪ ﻣﻮﺿﻮﻋﺎﺕ ﻏﻴ&#= 65198; ﻣﻮﺭﺩ ﻋﻘﻴﺪﻩ &= #65191;ﻮﺩﺭﺍ ﺑﮑﺎﺭ ﻣﻴﺎﻧﺪ&#= 65165;ﺯﺩ'ﺗﺎ ﺧﻮﺩﺭﺍ ﺑﺠﺎﻣ&#= 65228;ﻪ ﻃﺮﻓﺪﺍﺭﻳﻚ ﻃ&#= 65198;ﺯ ﻓﮑﺮ ﻭﺳﻠﻴﻘﻪ &= #65183;ﺎ ﺯدﻧﺪ ﻧﻘّﺎﺵ = 4380;ﭗ ﮔﺮﺍﻯ ﺳﻴﺎﺳﻰ &= #65197;ﺍ ﻣﻴﺸﻨﺎﺳﻢ' ﮐﻪ = ﺩﺭ ﺳﺎﻟﻬﺎﻯ ﺁﻣﺎ&#= 65193;ﮔﻰ ﭼﭗ ﺑﺮﺍﻯ ﺍﻧﻘ&= #65248;ﺎﺏ ﺍﺳﻠﺎﻣﻰ ﺩﺭ ﺍ&= #65267;ﺮﺍﻥ'ﻣﺪﺍﻡ ﺁثاﺭ ﻣﺬﻫﺒﻰ = 5261; ﺗﺎﺑﻠوهاﻯ ﺍʋ= 99; ﺍﻓﺴﺎﻧﻪ ﻫﺎﻯ ﺭﺍﺳﺖ ﻭ ﺩ= ﺭﻭﻍ ﻣﺬﻫﺒﻰ'ﺍﺯ &#= 65211;ﺤﻨﻪ ﮐﺮﺑﻠﺎ ﻭ ﻏﻴﺮ&= #65257; ﻧﻘّﺎﺷﻰ ﻣﻴﮑ= 5198;ﺩ.ﮐﻪ ﻫم ﻈﺎﻫﺮ ﺧﻮﺏ &= #65193;ﺍﺷﺖ ﻭ ﻫﻢ ﺑﻌﻘﻴﺪﻩ = ﺍﻳﻦ ﻫﻨﺮﻣﻨﺪ'ﺯﻣﻴ&#= 65256;ﻪ ﺭﺍ ﺑﺮﺍﻯ ﻳﻚ ﺍ= ﻧﻘﻠﺎﺏ ﺳﻴﺎﺳﻰ ﻣﺬﻫﺒ&#= 65264; ﺁﻣﺎﺩﻩ ﻣﻴﮑﺮ&#= 65193;.ﺯﻳﺮﺍ ﻣﺎﻧﻨﺪ ﻋﻮﺍﻡ &= #65175;ﮑﺮﺍﺭ ﻣﻴﮑﺮﺩ'ﮐﻪ ﺍﺻ&= #65248;ﺎﺡ ﺟﺎﻣﻌﻪ ﺩﺭ ﺍﻧ&= #65240;ﻠﺎﺑﺎﺕ ﻣﺬﻫﺒﻰ ﺍﺳﺖ.ﻏ&= #65166;ﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﭘس &= #65165;ﺯ ﺍﻳﻦ ﺍﻧﻘﻠﺎﺏ'&= #65191;ﻮﺩ ﺍﺯ ﻫﺪﻓﻬﺎﻯ ﺍ&= #65261;ﻟﻴّﻪ'ﻭ ﺳﺨﺖ ﺗﺮﻳﻦ ﺁﺳ&= #65268;ﺐ ﺭﺍ ﺍﺯ ﺍﻧﻘﻠﺎ&= #65167; ﻣﺬﻫﺒﻰ ﺍﻳﺮﺍ&#= 65253; ﺩﻳﺪ.ﻭﻯ ﮐﻤﻮﻧ&= #65268;ﺴﺘﻰ ﺑﻮﺩ'ﮐﻪ ﻧﻮﻉ ﺍ= ﻓﮑﺎﺭ ﻭ ﺍﻳﺪﻩ ﻫﺎ ﻭ ﻋ= ;ﻘﻴﺪﻩ ﻫﺎﻯ ﺧﻮﺩﺭﺍ'ﮐ&= #65258; ﺳﺮﺍﺳﺮ ﻧﺘﻴﺠ&#= 65258; ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﺍﻭ ﺑﻮﺩ'ﮐﻪ ﺣﺘ= ﻰ ﺯﻣﺎﻧﻰ ﻫﻢ ﻣﻌ&= #65166;ﻟﺠﺎﺕ ﺭﻭﺍﻧﻰ ﺗﻴﻤﺎ&#= 65197;ﺳﺘﺎﻥﺪﺍﺷﺖ.A= 261;ﻧﻘّﺎﺷی ﺮﺍ ﺑﺪﺳﺘﻮﺭ ﭘ&= #65200;ﺷﻚ ﺭﻭﺍﻧﮑﺎﻭ ﺑﺮ&#= 65165;ﻯ ﺍﻳﻦ ﺑﻮﺩ' ﮐﻪ ﺍ= ;ﻭﺭﺍ ﺑﻌﻨﻮﺍﻥ ﺑﻴﻤ&#= 65166;ﺭ ﺩﺳﺘﻮﺭ ﻧﻘّﺎ= 5207;ﻰ ﺭﺍ ﺩﺍﺩﻩ ﺑﻮﺩ'= ﺗﺎ ﺁﺭﺍﻣﺒﮕﻴﺮﺩ.&#= 64344;س ﻓﺮﻳﺐ ﮐﺎﺭﻯ ﺷ&= #65192;ﺺ ﮐﺎﺭ ﻋﻘﺪﻩﻫﺎ &= #65193;ﺭﻣﻮﺿﻮﻋﺎﺕ ﮐﺎﺫﺏ ﺁﻭﺭﺩﻩ. = ﺗﺎﮐﻰ ﻭ ﮐﺠﺎ ﺑﺘﻮﺍﻧ&= #65194; ﭘﻴﺶ ﺑﺮﻭﺩ'ﮐﻪ = ﺑﺮﺳﻮﺍﺋﻰ ﻫﻨﺮﻣﻨﺪ ﻧﮑﺸ&#= 65194;.<o:p></o:p> ﺩ= ﻟﺎﮐﺮﺍﻟﺎ ﻣﻴﮕﻮﻳﺪ'ﻣﻮﺿ&#= 65262;ﻉ ﺩﺭ ﻫﻨﺮ'ﻣﻨﺎﺳ&= #65170;ﺖ ﻭ ﺑﻬﺎﻧﻪﺍﻯ ﺍ&= #65203;ﺖ'ﮐﻪ ﻫﻨﻮﺯ ﻣﻘﺪﻣﻪ &= #65153;ﻧﺮﺍ ﺟﻌﻞ ﻣﻴﮑﻨﺪ . ﻭ= ;ﻟﻰ ﺗﮑﺮﺍﺭ ﺍﻳﻦ ﮐ&= #65166;ﺭ'ﺩﻳﮕﺮ ﻋَﺮَﺿﻰ ﻭ ﺗﺼ= 5166;ﺩﻓﻰ ﻧﻴﺴﺖ. ﻋﻠّﺖ= ; ﺍﻧﺘﺨﺎﺏ ﻣﻮﺿﻮﻉ.ﺍﻫﻤﻴ&#= 1617;ﺖ ﺣﻴﺎﺗﻰ ﺁﻥ ﺑﺮ&= #65165;ﻯ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ.&= #64400;ﻪ ﺩﺭ ﺁﻥ ﭼﻪ ﺍﻧﻔ= ﻌﺎﻟﻰ ﻭ ﺗﺤﺮﻳﻚ ﻋﺎﻃ&= #65236;ﻰ ﺍﻳﺠﺎﺩ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﻣثل ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺑ= ﻴﻦ ﻫﻨﺮﻣﻨﺪ ﻭﻣﻮ&#= 65215;ﻮﻉ' ﺑﺤث ﻭ ﮐﻠﺎﻡ ﺭ&= #65193; ﻭ ﺑﺪﻝ ﻣﻴﺸﻮﺩ.= ﻭ ﺍﻳﻦ ﻫﻨﺮﻣﻨﺪ &= #65255;ﻴﺴﺖ' ﮐﻪ ﺍﺳﺘﻨﺘﺎﺝ &= #65251;ﻮﺿﻮﻉ ﻣﻴﮑﻨﺪ ﺑﻠﮑﻪ &= #65251;ﻴﺨﻮﺍﻫﺪ ﻣﻮﺿﻮﻉ ﺭﺍ ﺭﻭ&= #65165;ﻳﺖ ﻧﻤﺎﻳﺪ'ﮐﻪ ﻣﻌ&= #65166;ﺩﻝ ﺣﺴّﻰ'ﻭ ﻣﻌﻨﻰ &= #65261;ﺟﺪﺍﻧﻰ ﻭ ﻋﻘﻠﻰ ﻣﻮﺿﻮ&= #65225;' ﻧﺴﺒﺖ ﺑﻪ ﺍﻭ ﺍ= ﺳﺖ.ﭘس ﻫﻨﺮﻣﻨﺪ ﻣﻮﺿ&#= 65262;ﻉ ﺭﺍ ﺗﻘﻠﻴﺪ ﻧﻤ&= #65264; ﮐﻨﺪ' ﺑﻠﮑﻪ ﺗﻌ= ﺒﻴﺮﻯ ﺍﺯ ﺁﻥ ﻣﻮﺿﻮﻉ = ﻣﻴﮑﻨﺪ' ﺁﻧﻄﻮﺭ ﮐﻪ ﺧﻮ&= #65193; ﺩﺭﻙ ﮐﺮﺩﻩ ﺍﺳ&= #65174; ﮔﺮﭼﻪ ﺗﺠﺮﻳﺪ &= #65251;ﺪﺭﻥ ﻧﻴﺰ'ﺑﺮﺗﺎﺑﻠ&#= 65262;ﻯ ﺧﻮﺩ ﺍﺳﻤﻰ ﻣﻴ&= #64405;ﺬﺍﺭﻧﺪ.ﮐﻪ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ'&= #65187;ﺪّ ﺃﻗﻞ ﺩﺭ ﺫﻫﻦ ﺧ= ﻮﺩ ﻣﻮﺿﻮﻋﻰ ﺩﺍﺭ&#= 65255;ﺪ. ﺁثاﺭ ﻫﻨﺮﻯ ﺑ= 5198;ﺧﻰ ﻣﺎﻧﻨﺪ ﻣﻴﺮﻭ &= #65261; ﺍﺩس ﺑﻨﻈﺮ ﻣﻴ&#= 65198;ﺳﺪ ﮐﻪ ﭼﻴﺰﻯ ﺭﺍ ﻧ= ﺸﺎﻥ ﻧﻤﻴﺪﻫﺪ ﺑﺎﻳ&#= 65194; ﻓﺮﺽ ﮐﻨﻴﻢ ﮐﻪ = ﺩﺭ ﺫﻫﻦ ﻣﻮﺿﻮﻋﻰ &= #65193;ﺍﺷﺘﻪﺍﻧﺪ.ﭼ= 5258; ﺧﻮﺩ ﺁﮔﺎﻩ ﺍﺭ&= #65165;ﺩﻯ'ﻳﺎ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65193;ﺭ ﺁثاﺭ ﺳﻤﺒﻮﻟA= 268;ﻚ ﺭﻣﺰﻯ ﻭ ﻧﻴﻤﻪ = ﺭﻣﺰﻯ ﻫﻨﺮﻣﻨﺪ ﺑﺎ ﺍ&= #65267;ﻦ ﺭﻣﻮﺯ ﻭ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ ﺧﻮﺩ'ﺑﺰﺑﺎﻧﻰ &= #65165;ﺯ ﻣﻮﺿﻮﻉ ﻫﻨﺮ ﺧ&= #65262;ﺩ ﺑﺤث ﻣﻴﮑﻨﺪ.ﮐ&#= 65258; ﺩﺭ ﮐﺎﺭﻫﺎﻯ ﺳ&= #65252;ﺒﻮﻟﻴﻚ ﻫﺴﺖ ﻭﻟﻰ ﻣﻌﻨ&= #65264; ﻭ ﺩﻭ ﭘﻬﻠﻮﺋﻰ<= /span> </spa= n>ﺁﻥ ﻧﺎﻇﺮ ﺭA= 165; ﺑﻤﻮﺿﻮﻉ ﻧﺎﭘﻴﺪﺍﺋﻰ ﻣ&#= 65264; ﮐﺸﺎﻧﺪ. ﺩﺭ ﺍﻳ= ﻦ ﺁثاﺭ ﺳﻤﺒﻮﻟA= 268;ﻚ ﻭﻟﻰ ﻣﻮﺿﻮﻉ ﺩ&= #65165;ﺭ'ﺑﻴﺎﻥ ﻣﻮﺿﻮﻉ ﺑﻄﻮﺭ &= #64400;ﺎﻣﻞ ﻧﻤﻰ ﺷﻮﺩ.ﻭ ﻳﺎ= ﺍﻳﻨﮑﻪ ﻣﻮﺿﻮﻋﺎﺕ ﺟﺪ&#= 65267;ﺪﻯ ﺭﺍ ﻧﻤﺎﻳﺶ ﻣﻴ&= #65194;ﻫﺪ'ﮐﻪ ﺩﺭ ﺟﻬﺎﻥ ﺧﺎﺭ&= #65181; ﺑﻄﻮﺭ ﮐﺎﻣﻞ ﻭ&= #65183;ﻮﺩ ﻧﺪﺍﺭﺩ.ﻟﺬﺍ ﻫ&= #65256;ﺮﻣﻨﺪﺑﻤﻮﺿA= 262;ﻋﺎﺕ ﺁﻣﺎﺩﻩ ﺗﮑﺎﻣ&#= 65246; ﺩﺭ ﻃﺒﻴﻌﺖ ﺍﮐ&= #65176;ﻔﺎ ﻧﻤﻰ ﮐﻨﺪ' ﺑﻠﮑ= ﻪ ﺑﺤﻴﻮﺍﻧﻴّﺖ = 5255;ﺎﻗﺺ </spa= n>ﻭ ﻣﺒﻬﻢ ﻭ ﻧ= 5166;ﭘﻴﺪﺍﻯ ﮐﺎﺭ ﻃﺒﻴﻌﺖ ﺗ&= #65262;ﺟّﻪ ﺩﺍﺭﺩ.ﻭ ﻣﻴﺨﻮ&= #65165;ﻫﺪ ﻃﺒﻴﻌﺖ ﺭﺍ ﺗﮑ&= #65252;ﻴﻞ ﻳﺎ ﺗﻔﺴﻴﺮ ﻭﻭ&= #65165;ﺿﺢ ﻧﻤﺎﻳﺪ. ﻭ ﺍﺯ ﻧ= ;ﻮ ﺁﻧﺮﺍ ﺑﻴﺎﻓﺮ&#= 65267;ﻨﺪ.ﺍﻟﺒﺘﻪ ﻫﺮ ﺗﻌﺼﺒّﻰ ﺩ&#= 65197; ﮐﺎﺭ ﻃﺒﻴﻌﺖ ﺑ&= #65198;ﺣﺴﺐ ﺩﺭﻙ ﻋﻘﻞ ﺍﻧﺴ&= #65166;ﻥ ﺩﺭ ﻣﻘﺎﻡ ﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺣﻰ ﺍﻭ ﺍﺳﺖ.= ﻭﺍﻳﻦ ﻫﻨﺮ ﺍﻟﻬﻰ ﺍﺳ&= #65174; ﮐﻪ ﺩﺭ ﺧﺪﻣﺖ ﺧ= ﺪﺍ ﻭﻃﺒﻴﻌﺖ ﻭﻣﺮ&#= 65193;م اﺳﺖ.<o:p></o:p> ﭘس ﻫﻨ= ;ﺮﻣﻨﺪ ﺩﺭ= ﺗﮑﻤﻴ= ;ﻞ ﻃﺒﻴﻌﺖ'ﮔﻮﺋﻰ &= #65251;ﻴﺨﻮﺍﻫﺪ ﺍﺯ ﻋﻘﻞ ﺑﺮﺗﺮ = ﺑﺸﺮﻯ'ﮐﻪ ﻫﻨﻮﺯ ﺩﺭﺟﻬﺎ&#= 65253; ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ' = ﻧﻤﻮﻧﻪﺍﻯ ﺑﺪﻫﺪ.ﮐﺎﺭ ﻣﺮ&= #65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ ﻭﻟﺎﻳﺖ'ﮐﻪ ﺑﺰ&= #65267;ﺒﺎﺋﻰ ﻭ ﻋﻘﻞ ﻭ ﻓﻠﺴﻔ= ﻪ ﻭ ﻋﻘﻠﻬﺎﻯ ﻧﻴ&= #65166;ﺩﻩ ﺁﻳﻨﺪﻩ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺩﺭ ﻓﺼﻮﻝ ﺑﺎﻟ&= #65166;ﺗﺮ ﺑﺮﺳﺪ. ﭼﻪ ﺭﺳﺪ= ﺑﻌﻘﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻋﻈﻴﻢ ﺗﺮ ﺭﺍ'ﺑ= ﺎﺯ ﺑﻄﻮﺭ ﻧﺎﻗﺺ ﻭ = ﻣﺒﻬﻢ ﺳﻤﺒﻮﻟﻴﻚ &#= 65165;ﺭﺍﺋﻪ ﻣﻴﺪﻫﺪ. ﺯﻳﺮﺍ = ﻫﻨﻮﺯ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65255;ﻴﺰ ﻧﺴﺒﺖ ﺑﻤﺮﺍﺗ&#= 65168; ﺑﺮﺗﺮ ﺷﻬﻮﺩﻯ &= #65261; ﻋﻘﻠﻰ ﺧﻮﺩ'ﺍﻃ&= #65248;ﺎﻋﻰ ﻭ ﻣﻠﻤﻮس ﻧﺪﺍ&#= 65197;ﺩ.ﺍﻳﻨﮕﻮﻧﻪ ﺗﺨﻴّﻞ'ﻭﺿﻌﻰ &#= 65169;ﻬﺘﺮ ﺍﺯ ﺍﺯ ﺁﻧﭽﻪ ﺍ= ﮐﻨﻮﻥ ﻫﺴﺖ'ﺩﺭ ﮐﺎﺭ ﻋ= ﺎﺭﻓﺎﻥ ﺍﻟﻬﻰ'ﺗﺰﮐﻴﻪ &= #65207;ﺪﮔﺎﻥ ﺭﻭﺍﻥ ﻭ ﺻﺎﺣﺐ = ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺑﺮﺗﺮ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻫﺴﺖ. ﮐﻪ= ﻫﻨﻮﺯ ﺍﻳﻦ ﻓﺼﻮﻝ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺩﺭ ﺟﻬﺎ&= #65253; ﭘﻴﺪﺍ ﻧﺸﺪﻩ<sp= an dir=3DLTR>'ﮐﻪ ﺗﺎ = 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺍﺩ&= #65165;ﻣﻪ ﺩﺍﺭﺩ.ﺗﺎ ﺑﻨﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﺮ&= #65175;ﺒﻂ ﮔﺮﺩﺩ ﻭ ﺧﻮﺩ ﺁ= ﻥ ﻧﻮﻉ ﭼﻬﺎﺭﺻﺪ &= #65259;ﺰﺍﺭ ﺳﺎﻝ ﺯﻣﺎﻥ ﺑﺪ&= #65197;ﺍﺯﺍ ﺧﻮﺍﻫﺪ ﮐﺸﻴﺪ. = ﻭ ﻣﺪﺍﻡ ﻓﺼﻮﻝ ﺑ&= #65260;ﺘﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺩﺭ ﺟﻬﺎﻥ ﭘﻴﺪ&= #65165; ﻣﻴﺸﻮﻧﺪ'ﺗﺎ ﺑ&= #65166;ﻟﺄﺧﺮﻩ ﻣﺘﺼﻞ ﺑﻨﻮﻉ ﺑ&= #65166;ﻟﺎﺗﺮ ﺍﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﮔﺮﺩﺩ.ﻭ ﺍﻳﻦ ﺍ= ﺭﺗﺒﺎﻁ ﺍﻧﻮﺍﻉ'ﻭ ﺣﺘﻰ = ﺍﻓﺮﺍﺩ ﻫﺮ ﻧﻮﻉ'ﮐﻪ ﻫﺮ ﮐﺪﺍﻡ= ﺩﺭﺣﺪّ ﺧﻮﺩ ﻣﻨﺤﺼﺮ ﺑ&= #65192;ﻮﺩﺷﺎﻥ ﻫﺴﺘﻨﺪ' ﺗﺎ ﺃﺑ= ﺪ ﺑﻰ ﭘﺎﻳﺎﻥ'ﻭ ﺭ= ﺳﻴﺪﻥ ﺑﮑﻤﺎﻟﺎﺕ ﻣﻄ&#= 65248;ﻖ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺍﺩﺍﻣﻪ ﺩﺍﺭﺩ.&= #64344;ﺶ ﻋﺎﺭﻓﺎﻥ ﺷﺎﻫ&#= 65194; ﻋﺮﺵ ﺭﺣﻤﺎﻥ'ﻭ = ﺑﺎﺯﮔﺸﺘﮕﺎﻥ ﺑﺨﻠﻖ ﺗﺎ ﺯﻧﺪ&= #65257; ﻫﺴﺘﻨﺪ' ﺗﺨﻴّ&#= 65248;ﺎﺕ ﻭ ﺗﻔﮑّﺮﺍﺕ ﻭ &= #65193;ﻳﺪﻧﻰ ﻫﺎﻯ ﺑﭽﺸﻢ ﻋﻘ&= #65246;'ﻭ ﺩﻳﺪﻧﻰ ﻫﺎﻯ ﺭ&= #1572;ﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ'ﺍﺯ ﮔﻮ&= #65255;ﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍ&= #65207;ﺖ.ﻭ ﻟﺬﺍ ﻣﻴﮕﻮﺋﻴ&#= 65250;' ﮐﻪ ﺍﻳﻨﺎﻥ ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺖ ﺳﻮﻡ ﺩﺭ = ﮐﻨﺎﺭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭ&= #65165; ﺩﺍﺭﻧﺪ' ﺗﺎ ﺩﺭ= ﻋﺼﺮ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ'ﮐﺎﺷﻒ= 5255;ﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﺩ&#= 65197;ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﺑﺎﺯ ﻣﻴﮕﺮﺩﻧ&#= 65194;'ﺗﺎ ﺷﺎﻳﺪ ﺧﻮﺩﺷﺎ&#= 65253; ﻧﻴﺰ ﺑﻨﻮﺭ ﺭﺏ&= #1617; ﺭﺣﻤﺎﻥ ﺑﺮﺳﻨ&#= 65194;.ﮐﻪ ﻣﺘﻮﻟّﺪﻳﻦ ﻧ= 5262;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﺗﻨ&= #65260;ﺎ ﺍﺭﻭﺍﺣﻰ ﻫﺴﺘ&#= 65256;ﺪ'ﮐﻪ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻗﺒﻠﻰ ﺧﻮﺩ'ﺗﻮﺍﻧﺴﺘ&#= 65258; ﺑﻮﺩﻧﺪ ﮐﻪ ﺑﻨ&= #65262;ﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ال= 602;ُدُس ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺭﺳﻴﺪﻩ ﺑﺎﺷﻨ&#= 65194;. </spa= n>ﻭ ﻣﻬﺪﻯ ﺁﺧA= 198;ﻳﻦ ﮐﺎﻣﻞ ﻭﻟﺎﻳﺖ &= #65251;ﺤﻤﺪﻯ ﻭﻧﻮﻉ ﺑﺸﺮﻯ' ﺧ= ﻮﺩ ﮐﺎﺷﻒ ﻧﻮﺭ ﺭﺣ&= #65252;ﺎﻥ ﻭ ﺻﺎﺣﺐ ﻧﺎﻡ ﺟ= ﺪﻳﺪ ﻗﺎﺋﻢ ﺁﺧﺮ ﺍﻟ&= #65200;ﻣﺎﻥ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭﻧ&= #65192;ﺴﺘﻴﻦ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺩﺭ²= 1;۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ.ﻭﺍﻭ ﺗﺎ ﻋ= ﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﻧﻴﺰﻣﻌﺮﺍﺝ ﻭ&#= 65165;ﺳﺮاء ﺩﺍﺭﺩ. A= 261; ﻭﻟﺎﻳﺖ ﺟﺪﻳﺪ ﻣﻬﺪﻭﻯ &= #65197;ﺍ ﻧﻤﻴﺪﺍﻧﻴﻢ'ﭼ&#= 64405;ﻮﻧﻪ ﻭﻇﺎﻳﻒ ﻭ ﺭﻭﺷ&= #65264; ﺩﺭﺗﺰﮐﻴﻪ ﻧﻔ&#= 1587; ﻭﺗﮑﺎﻣﻞ ﺭﻭﺣ&#= 65264; ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;.ﮐﻪ ﻗﻄﻌﺎ ﺷﺒﺎﻫﺖ &= #65259;ﻢ ﺑﺎ ﺭﻭﺷﻬﺎﻯ ﺳ&= #65248;ﻮﮐﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﺨ&= #65262;ﺍﻫﺪ ﺩﺍﺷﺖ.ﻭﺁﻧﭽﻪ &= #65251;ﺎ ﺍﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻣﻴﮕﻮﺋﻴﻢ' ﺑﺮ&= #65187;ﺴﺐ ﻋﻘﻞ ﻭﻋﺎﺩﺍﺕ &= #65235;ﮑﺮﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﺻﺤﺒﺖ ﻣﻰ ﮐﻨﻴ&= #65250;.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﻫﺰﺍﺭﺍ&#= 65253; ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺭﺍ ﺧﻮﺍ&= #65259;ﺪ ﺩﺍﺷﺖ. ﻫﻤﺎﻥ ﮔ= ﻮﻧﻪ ﮐﻪ ﻋﻘﻞ ﻧﻮﻉ ﺑ= ﺸﺮﻯ'ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﻣﻴﻤﻮﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. </spa= n>ﺍﻳﻦ ﮐﺠﺎ ﺩA= 197; ﺟﻨﮕﻞ'ﻭﺁﻥ ﮐﺠﺎ ﺩﺭ ﻓﻀﺎ'ﺩ= ﺭ ﺣﺎﻟﻴﮑﻪ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺳﻮﭘﺮ ﻣ&= #65254; ﻫﺎ ﻭﻧﻴﻮﻣﻦ ﻫ&= #65166;'ﻭﺑﻘﻮﻝ ﻣﺤﻤﺪ ﻓﺮﺷﺘﮕ&#= 65166;ﻥ ﺍﻟﻬﻰ ﺧﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ.ﮐﻪ ﺳﺮﺍﺳ&= #65198; ﮐﻬﮑﺸﺎﻥ ﺭﺍﻩ &= #65207;ﻴﺮﻯ ﺭﺍ ﻃﻰ ﺧﻮﺍﻫﻨ&= #65194; ﻧﻤﻮﺩ.ﻭﭼﻮﻥ ﻣ&= #65166; ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻗﺪﺭﺕ ﻋﻘﻞ ﻭﺗﺼﻮﺭ ﻭ&= #65175;ﻔﮑّﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺭﺍ ﻧﺪﺍﺭﻳﻢ'ﭘ&= #1587; ﻧﺨﻮﺍﻫﻴﻢ ﺗﻮ&#= 65165;ﻧﺴﺖ ﻭﻇﺎﻳﻒ ﺳﻠﻮﮐ&#= 65264; ﻭﺗﮑﺎﻣﻠﻰ ﺁﻧ&#= 65260;ﺎ ﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪ&= #65259;ﻴﻢ. ﻭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺗ= ﺎ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺟﻠﻮﺗﺮ ﺭﺍ' ﻧﻤ= ﻴﺘﻮﺍﻥ ﺑﺎ ﺗﮑﺎﻣﻠﺎﺕ &= #65227;ﻘﻠﻰ ﻭﺭﻭﺍﻧﻰ'ﺑﺎ ﺯ&= #65251;ﺎﻥ ﺳﺒﻘﺖ ﺑﻴﺎﺑﺪ. = ﭼﻮﻥ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﻟﺎﺯﻡ ﺑﻴﺸﺘﺮ&#= 65263;ﺮﺍ ﻧﺪﺍﺭﺩ.ﺣﺘﻰ<sp= an dir=3DLTR> </spa= n>ﺍﮔﺮ ﺗﻤﺎﻣʌ= 64; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ&#= 65197;ﺍ ﻧﻴﺰ ﺑﮑﺎﺭﮔﻴ&#= 65198;ﺩ.ﻭ ﻫﺮ ﻓﺼﻞ ﻧﻮﻋﻰ = ﻳﺎ ﻫﺮ ﻧﻮﻋﻰ ﺩﺭ ﺗ= ﻮﻟﺪ ﺟﻬﺎﻧﻰ'ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﮐﺮ&= #65165;ﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﻣﺤ= 5194;ﻭﺩﻯ ﺩﺍﺭﺩ ﮐﻪ ﻣﻌﻤ&= #65262;ﻟﺎ ﻫﻤﮕﻰ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻘﻮّﻩﻫﺎ = 5175;ﺤﻘﻖ ﻧﻤﻰ ﻳﺎﺑﺪ. ﻭﺍ= ﻳﻦ ﮐﺮﺍﻣﺎﺕ ﺑﻴﺸ&#= 65176;ﺮ ﻭﺑﻬﺘﺮ ﺩﺭ ﻫﺮ = ﻧﻮﻉ ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ'ﻋ= ﻤﻠﺎ ﺑﻬﺸﺘﻰ ﻭﺟﻮﺩ&#= 65263; ﺩﺭﺟﻬﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﮐﻪ ﻳﻚ ﺭﻭﺡ ﺑﻬﺸﺖ&= #65267;ﺎ ﺑﻬﺒﻮﺩﻯ ﻭﺑﻪ &= #65207;ﺪﻥ ﺻﻔﺎﺗﻰ ﺭﺍ ﭘﻴ&= #65194;ﺍ ﻣﻴﮑﻨﺪ ﮔﺮﭼﻪ &= #65169;ﺎﺯ ﺩﺭﻫﻤﻴﻦ ﺟﻬﺎ&#= 65253; ﺟﻬﻨّﻤﻰ ﻣﻴﺒ= 5166;ﺷﺪ.ﻭﺍﻟّﺎ ﺑﺎﻋﺪﻡ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺣﻰ'ﺭﻭﺡ ﺍﻧ&= #65204;ﺎﻥ ﺑﺎﺯ ﺩﺭ ﻫﻤﻴﻦ = ﺟﻬﺎﻥ ﺟﻬﻨﻤﻰ ﺑﺎ ﮐﺮ&= #65165;ﻣﺎﺕ ﺣﻘﻴﺮﺗﺮ ﻣﻨﺎ&#= 65203;ﺐ ﻳﻚ ﻧﻮﻉ ﺣﻴﻮﺍ&= #65255;ﻰ ﺩﺭ ﻣﺴﺦ' ﻭ ﻳﺎ ᥶= 7;ﺘﻰ ﺻﻔﺎﺕ ﮔﻴﺎﻫﻰ &= #65193;ﺭ ﻓﺴﺦ ﮔﻴﺎﻫﻰ ﺑ&= #65184;ﻬﺎﻥ ﻣﺘﻮﻟﺪ ﻣﻴﺸﻮ&#= 65193;. ﺗﺎ ﺩﻭﺑﺎﺭﻩ<sp= an dir=3DLTR> </spa= n>ﻭ ﺣﺘﻰ ﺻﺪ ﺑ= 5166;ﺭﻩ </spa= n>ﺧﻮﺩﺭﺍ ﺑﻨʌ= 62;ﻉ ﺑﺸﺮﻯ هم أﮐﻨA= 262;ﻧﻰ'ﻭ ﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺮﺳﺎﻧ&#= 65194;. ﺑﻬﺸﺘﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺑﺮﺍﻯ ﻳﻚ ﺭﻭﺡ = ﻣﻮﻓﻖ ﺩﺭ ﺗﮑﺎﻣﻞ' ﭼﻬ= ﺎﺭﮔﺎﻧﻪ ﻭ ﭼﻬﺎﺮﮔﻮﻧﻪ &= #65165;ﺳﺖ. ﻫﻤﻴﻦ ﻃﻮﺭﺟﻬ&#= 65256;ّﻤﻬﺎﻯ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ &= #64380;ﻬﺎﺭﮔﻮﻧﻪ. ﺭﻭﺯﻫﺎ ﺩﺭ ﻋﺬ&= #65165;ﺏ ﻭ ﺷﺒﻬﺎ ﺩﺭ ﮐﺎ= ﺑﻮﺳﻬﺎ'ﻭ ﺑﺎ ﻣﺮﮒ ﺩﺭﺩﻧ&= #65166;ﮐﻰ ﺩﺭ ﺟﻬﻨﻢ ﻣﻠﮑ&= #65262;ﺗﻰ ﺳﻮﻡ' ﺁﻣﺎﺩﻩ ﺷ= ﺪﻥ ﺑﺮﺍﻯ ﺗﻮﻟﺪﻯ &= #65187;ﻴﻮﺍﻧﻰ'ﻭ ﻓﺮﻭﺭﻓﺘﻦ ﺩﺭ &= #65267;ﻚ ﺍﻭﻭﻝ ﻣﺎﺩﺭﻯ &= #65187;ﻴﻮﺍﻧﻰ' ﺟﻬﻨﻢ ﭼﻬﺎﺭﻡ &= #65175;ﻮﻟﺪ ﺣﻴﻮﺍﻧﻰ ﺭﺍ ﺁ&= #65231;ﺎﺯ ﻣﻴﮑﻨﺪ. ﮐﻪ ﻋﺬ= ﺍﺏ ﺁﻧﺎﻥ ﺭﺍ ﻣﻴﺒ&= #65268;ﻨﻴﻢ.ﻭﻋﺎﻗﺒ= 5174; ﺩﺭﻳﺪﻩ ﻣﻴﺸﻮ&#= 65255;ﺪ.ﻭﻫﻤﻪ ﻋﻤﺮ ﺗﺮﺳﺎﻥ ﻭ&= #64404;ﺮﻳﺰﺍﻥ'ﻭﮔﺮ= 5203;ﻨﻪ ﻭﺗﺸﻨﻪ ﺍﺯ ﮐﻨ&= #65166;ﺭ ﻣﺮﺩﺍﺑﻬﺎ ﺑﺎ&#= 65199;ﮔﺸﺘﻪ ﻣﻴﺒﺎﺷﻨﺪ'ﭼﻮ&#= 65253; ﮐﻤﻴﻦ ﮔﺎﻩ ﺷﮑ&= #65166;ﺭﭼﻴﺎﻥ ﻭ ﺩﺭﻧﺪﮔﺎﻥ ﻣ&= #65268;ﺒﺎﺷﺪ. </= span> ﻣﺎʌ= 47;ﺮﻭ ﻣﻴﮕﻮﻳﺪ ﻫﻨﺮ &= #65259;ﻤﺎﻥ ﻃﺒﻴﻌﺖ ﻧﻴﺴﺖ'&= #64400;ﻪ ﻣﺰﺍﺝ ﺷﺨﺺ ﺁﻧ&= #65198;ﺍ ﻣﻰ ﺑﻴﻨﺪ.ﻣﮕﺮ = ﺍﺳﺘثنا ﺍﺯ ﺻﺪﺍﻯ ﺑﻠﺒ&= #65246; ﭼﻮﻥﻤﻮﺍﻔق ﻤ= 5200;ﺍﺝ ﺍﻧﺴﺎﻥ ﻫﺴﺖ ﻣ&= #65262;ﺳﻴﻘﻰ ﻣﻴﺨﻮﺍﻧﺪ.ﻟﺬ&#= 65165; ﺑﺮﺍﻯ ﻫﻨﺮﻣﻨ&#= 65194;'ﺁﻥ ﺟﻮﺍﻧﺐ ﻃﺒﻴﻌ&#= 65174; ﺍﻫﻤﻴّﺖ ﺩﺍﺭ= 5193;'ﮐﻪ ﻫﻨﻮﺯ ﻣﺨﻔﻰ ﺩ&= #65197; ﻃﺒﻴﻌﺖ ﻣﺎﻧﺪ&#= 65257; ﺍﺳﺖ. ﻭ ﺍﻟﺒﺘﻪ= ﺍﮔﺮ ﻫﻨﺮﻣﻨﺪ ﺩﺭ ﺭ&= #65261;ﺍﻥ ﻭ ﺗﻦ ﻭ ﺫﻫﻦ ﺳﺎ= ;ﻟﻢ ﻭ ﮐﺎﻣﻞ ﻭ ﭘﺎﮐ= ﺘﺮ ﺑﺎﺷﺪ ﺗﺎ ﻣﺒﺎ&= #65193;ﺍ ﻫﺮ ﮐﺎﺭ ﻫﻨﺮﻣ&= #65256;ﺪ ﺁﻟﻮﺩﻩ ﺭﻭﺍﻥ'&= #65165;ﺷﺒﺎﻉ ﻫﻮﺳﻬﺎ ﻭ ﻋﻘﺪ&= #65257; ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫ= ﺎﻯ ﺑﺎﻃﻞ ﺷﻨﻮﻧﺪ&#= 65257; ﺑﺎﺷﺪ.ﺁﻧﮕﺎﻩ &= #65169;ﺮﺍﻯ ﺟﺴﺘﻦ ﻫﻨﺮ ﭘﺎ&= #65241; ﺭﻭﺍﻥ ﺍﺳﺖ'ﮐﻪ = ﺑﺎ ﺭﻳﺘﻤﻰ ﺭﻭﺣﻰ &= #65169;ﺎﻟﺎﺗﺮ ﻭ ﻧﻴﺮﻭﻣﻨﺪﺗ&#= 65198; ﻭ ﺍﻟﻬﻰ ﺗﺮ ﺍﺳ= ﺖ. ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ &= #65227;ﻮﺍﻃﻒ ﺑﻬﺘﺮﻯ ﺭﺍ ﺑﺮ&= #65261;ﺯ ﺑﺪﻫﺪ. ﻭ ﻳﺎ ﺍﺑ= ;ﻌﺎﺩﻯ ﺍﺯ ﻋﻮﺍﻃﻒ ﻭ ﺣ= ﺴّﺎﺳﻴّﺖ </spa= n>ﺭﺍ ﺍﺯ ﻃﺒﻴA= 228;ﺖ ﺑﻴﺮﻭﻥ ﺑﮑﺸﺪ. = ﻣﻴﮕﻮﻳﻨﺪ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ &= #64400;ﻪ ﺁﻧﭽﻪ ﺩﺭﺗﺎﺭ&#= 65267;ﺦ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﻳ&= #65194;ﻧﻰ ﻧﺒﻮﺩ'ﻳﺎ ﺑﻮﺩ = ﻭﻟﻰ ﭘﻴﺪﺍ ﻧﺒﻮﺩ'ﻭ = ﺣﺘﻰ ﺩﺭ ﻃﺒﻴﻌﺖ ﺑﻄ&= #65262;ﺭ ﺧﺎﻡ ﻭﻧﺎﻗﺺ ﺑ&= #65262;ﺩ' ﮐﺎﻣﻞ ﺁﻧﺮﺍ ﻫ&= #65256;ﺮ ﺑﻴﺎﻥ می کند' @= 400;ﻪ ﻧﻮﻋﻰ ﺗﮑﺎﻣﻞ &= #65251;ﻴﺒﺎﺷﺪ. ﭘس ﺍﻳﻦ ﮐﺎﺭ ﻫ&= #65256;ﺮﻯ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺍ&#= 65203;ﺖ'ﮐﻪ ﺩﺭ ﺍﻣﻮﺭ ﻣﺎﺩ&= #65263; ﻭﺟﻤﺎﻝ ﻣﺎﺩﻯ &= #65211;ﺎﺩﻕ ﺍﺳﺖ.ﻭﻟﻰ ᥽= 1;ﺤﺪﻭﺩ.ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻫﻨﺮﻣﻨﺪﺍﻥ ﺍ&#= 65247;ﻬﻰ'ﻣﻴﺘﻮﺍﻧA= 256;ﺪ ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ&= #65203;ﺎﻝ ﻧﻴﺎﻣﺪﻩ ﺭﺍ ﺍ&= #65199; ﺗﻌﺎﻟﻰ ﻫﺎﻯ ﻋ&= #65240;ﻠﻰ ﻭ ﻋﺎﻃﻔﻰ'ﻭ ﻗﺪ= ﺭﺗﻬﺎﻯ ﺍﺩﺭﺍﮐﻰ ﻭ ﺫﻭ&= #65239;ﻰ ﻭ ﻫﻨﺮﻯ ﺍﺑﺮﺍ&= #65199;ﻧﻤﺎﻳﻨﺪ.ﮐﻪ ﺩﺭ ﺟﻬﺎﻥ ﺑﻮﺩ&= #65257; ﻭﻟﻰ ﻧﺎﭘﻴﺪﺍ &= #65261; ﻧﺎﺩﻳﺪﻩﺍﺳﺖ. &= #64400;ﻪ ﺁﻧﺮﺍ ﺍﺻﻄﻠﺎ&#= 65187;ﺎ ﻏﻴﺒﻰ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ.ﺍﻣﻮﺭﻯ ﮐﻪ ﺣﺘﻰ ﺍﮔﺮ ﺍ= ﮐﻨﻮﻥ ﻧﻴﺴﺘﻨﺪ'ﻭﻟﻰ &= #65169;ﺎﻟﻘﻮّﻩ ﺩﺭ ﺩﺍﻧﺶ ﺍﻟﻬ&= #65264; ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺁﻳﻨﺪﻩ ﻭﺟﻮﺩ &= #65193;ﺍﺭﻧﺪ.ﻭﻣﻨﺘ= 5224;ﺮ ﺯﻣﺎن هاﻯ ﻣﻨA= 166;ﺳﺐ ﺁﻳﻨﺪﻩ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﻨﺪ. ﮐﻪ ﻣﺎ ﺍﺯ ﻓﺼﻮ= ﻝ ﺑﺮﺗﺮ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻣﻴﮕﻮﺋﻴﻢ'ﻭ ﻳ&= #65166; ﺍﺯ ﻇﻬﻮﺭ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺯ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﺁﻏﺎﺯ ﺷﺪﻧﻰ ﻣ&= #65268;ﮕﻮﺋﻴﻢ.ﮐﻪ ﻫﻨﺮ ﻭ ﻋﻘﻞ ﻭ ﺍ= ;ﺩﺭﺍﻙ ﻭ ﺑﻴﺎﻥ ﻟﻔﻈﻰ = ﻭ ﻋﻘﻠﻰ ﻭ ﻫﻨﺮﻯ&= #65153;ﻧﻬﺎ'ﺧﻴﻠﻰ ﺑﻴﺸﺘﺮ ﻭ ﺑﻬﺘ&= #65198; ﻧﻴﺮﻭﻣﻨ&= #65194;ﺗﺮ ﻭ ﺣﻘﻴﻘﻰ ﺗﺮ ﺍ= ﺯ ﻗﺪﺭﺗﻬﺎﻯ ﺫﻫ&#= 65256;ﻰ ﻭ ﻋﻘﻠﻰ ﻭﻫﻨﺮ&= #65263; ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65251;ﻴﺒﺎﺷﺪ. </= span> ﺧﻄʋ= 66; ﺍﺳﺖ ﺍﮔﺮ ﻓﮑﺮ ﮐﻨﻴ&= #65250;'ﮐﻪ ﺍﻓﺼﺎﺡ ﻭ ﺗﺼﺮ&= #65267;ﺢ ﻣﻮﺿﻮﻉ'ﺩﺭ ﻫﺮ = ﮐﺎﺭ ﻫﻨﺮﻯ ﻣﻌﻨﻰ ﺗ&= #65240;ﻠﻴﺪ ﻭ ﻧﻘﻞ ﻭ ﮐﭙﻴﻪ= ﺑﺮﺩﺍﺭﻯ ﺧﻮﺍﻧﺪﻩ ﺷﻮﺩ.&= #65199;ﻳﺮﺍ ﻫﻨﺮﻣﻨﺪ ﺩﺭ ﻧ&= #65240;ﻞ ﻫﺮ ﻓﮑﺮﻯ ﮐﻪ ﻣ= ﻴﻨﻤﺎﻳﺪ'ﻋﻤﻠ&#= 65166; ﺗﺮﺟﻤﻪﺍﺣﻮﺍ= 5245; ﺧﻮﺩﺭﺍ ﻧﻴﺰ ﻣ&= #65268;ﮑﻨﺪ.ﻭﺩﺭ ﻣﻮﺿﻮﻉ ﻧﻘﻞ ﺷ&= #65194;ﻩ ﺷﺮﺡ ﮔﺮﺩﻳﺪﻩ'&= #65165;ﺯ ﺯﺑﺎﻥ ﺣﺎﻝ ﻭ ﻋ= ﻘﻞ ﺧﻮﺩ ﺍﺯ ﻣﻮﺿﻮ&= #65225; ﻣﻴﮕﻮﻳﺪ.ﻭ ﻫﻨ&= #65198;ﻣﻨﺪ ﺑﺎﺍﻳﻦ ﮐﺎﺭ ﺧ&= #65262;ﺩ'ﺑﻤﻮﺿﻮﻉ ﮐﻤﻚ ﻣﻴﻨﻤﺎﻳ&#= 65194;'ﮐﻪ ﺑﻬﺘﺮ ﻇﺎﻫﺮ ﮔ&= #65198;ﺩﺩ.ﮐﻪ ﺩﺭ ﻃﺒﻴﻌﺖ ﻣﺨ&= #65236;ﻰ ﻣﺎﻧﺪﻩ ﺑﻮﺩﻩ &= #65165;ﺳﺖ.ﻭ ﺍﻳﻦ ﮐﺎﺭ ﻫﻨﺮ&= #65251;ﻨﺪ ﻣﺎﺩﻯ'ﺑﺴﻴﺎﺭ &= #65183;ﺰﺋﻰ ﻭ ﻧﺎﭼﻴﺰ ﺍﺳﺖ.= ﺩﺭ ﺑﺮﺍﺑﺮ ﻫﻤﻴﻦ &= #65169;ﻴﺎﻥ'ﺯﺑﺎﻥ ﺣﺎﻝ ﺍﻟﻬﻰ ﺷﺪ&= #65257; ﺧﻮﺩ' ﭼﻮﻥ ﮐﺎﻣ= ﻠﻰ ﺑﺨﻠﻖ ﺑﺎﺯ ﮔﺮ&= #65193;ﺩ.ﻭﭘس ﺍﺯ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ ﺳﻠﻮﮐﻰ' ﮐ= ﻪ ﺩﺭ ﺣﮑﻤﺘﻬﺎﻯ &= #65165;ﻟﻬﻰ ﻭ ﮐﻠﻤﺎﺕ ﻗﺼﺎ&= #65197;' ﻫﻨﺮﻧﻤﺎﺋﻰ ﺳ&#= 65192;ﺖ ﺗﺮ ﻭ ﻏﻨﻰ ﺗﺮ ﺍ= ;ﺯ ﻫﻨﺮ ﻧﻤﺎﺋﻰ ﻣ&= #65184;ﺴّﻤﻪ ﺳﺎﺯ'ﻭ ﺣﺘﻰ ﺁﻫ= ﻨﮓ ﺳﺎﺯ ﻣﻴﮑﻨﺪ.ﮐ&= #65258; ﺍﻣﻮﺭ ﻣﺎﺩﻯ ﻳ&= #65166; ﺫﻫﻨﻰ ﺭﺍ ﻧﻮﺁ&= #65261;ﺭﻯ ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﻫ= ﻨﺮﻣﻨﺪ ﺍﮔﺮ ﻣﻮﺿﻮﻉ ﺭ&= #65165; ﺩﺭ ﮐﺎﺭ ﺧﻮﺩ ﺭ= ﻫﺎ ﮐﻨﺪ'ﻳﻌﻨﻰ ﻣﻮ&= #65215;ﻮﻉ ﻣﻮﺭﺩ ﺍﻓﮑﺎﺭ</= span> </spa= n>ﺍﻭ ﺑﺎﺷﺪ'ﻭ = 5169;ﺘﻌﺒﻴﺮ ﺯﻣﺎﻥ ﺧﻮﺩ'ﺍﻳ&= #65254; ﺍﻓﮑﺎﺭ ﺭﺍ ﻧﺸ&= #65166;ﻥ ﻣﻴﺪﻫﺪ. ﻣﻌﻤﻮ&= #65247;ﺎ ﻫﺮﭼﻪ ﮐﺎﺭ ﻫﻨ&= #65198;ﻯﻣﺎﺩﻯ ﺗﺮ ﺑﺎﺷﺪ'ﻣﺴﺄ&= #65247;ﻪ ﺗﻌﺒﻴﺮ ﺷﺨﺺ ﺍ&= #65199; ﻣﻮﺿﻮﻉ ﻣﺎﺩﻯ'&= #65251;ﻌﻤﻮﻟﺎ ﺭﺍﻳﺞ ﻧﻴﺴﺖ.ﮐ&= #65258; ﻧﺠّﺎﺭ ﮐﻤﺘﺮ &#= 65261; ﺳﻨﮓ ﺗﺮﺍﺵ ﻣﺠ&= #65204;ّﻤﻪ ﮐﻤﻰ ﺑﻴﺸﺘﺮ'ﻭ = ﻧﻘّﺎﺵ ﻏﻴﺮ ﺗﺠﺮﻳﺪﻯ &= #65169;ﻴﺸﺘﺮ ﺍﺯ ﻫﻤﻪ ﺍﺯ ﺯﺑ= ﺎﻥ ﺣﺎﻝ ﺧﻮﺩ ﺩﺭ ﮐ= ﺎﺭ ﺑﻴﺎﻥ ﻫﺪﻑ ﺧﻮ&= #65193; ﺩﺍﺭﺩ.ﻭ ﻟﺬﺍ ﻫ= ﺴﺘﻰ ﻫﻨﺮ ﺩﺭ ﮐﺎﺭ ﺩ= ﺭ ﻫﻨﺮ'ﭼﻮﻥ ﺍﺩﺑ&= #65268;ّﺎﺕ ﻭ ﺷﻌﺮ ﻭ ﺩﺍﺳﺘ= ﺎﻥ ﻧﻮﻳﺴﻰ ﻭ ﺳﻴﻨ&= #65252;ﺎ'ﻭ ﺍﺯ ﺁﻥ ﺑﻴﺸﺘﺮ = ﺩﺭ ﮐﺎﺭ ﺭﻭﺍﻧﻰ ﻭ = ﻓﻮﻕ ﺫﻫﻨﻰ'ﮐﻪ ﮐﻤﺘ&= #65198; ﺩﺭ ﻣﺎﺩﻩ ﭘﻴﺎ&= #65193;ﻩﺷﺪنی اﺳﺖ.ﺩﺭ ﺍﻳﻥﺒ&#= 65268;ﺎﻥ ﺣﺎﻝ ﻫﻨﺮﻣﻨﺪ &= #65169;ﻴﺸﺘﺮ ﻣﻴﺸﻮﺩ. ﺗﺎ ﺩﺭ= ﻣﻮﺭﺩ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;'ﮐﻪ ﺍﺯ ﻣﻘﺎﻡ ﻭ ﺳﻄ= ﺢ ﺭﻭﺡ ﺍﻟﻬﻰ ﺑﻌ&= #65194; ﭼﻬﺎﺭﻡ ﺩﺭ ﻣﻮ&= #65183;ﻮﺩﻳّﺖ ﺧﻮﺩ'ﮐﻪ ﺧﺎﺹ ﭼ= ﻨﺪ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺩ&= #65197;ﺟﻬﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﻭﺷﺒ&#= 65268;ﻪ ﻣﻮﺟﻮﺩﺍﺕ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﭼﻬ&= #65166;ﺭﺑﻌﺪﻯ ﻫﺴﺘﻨﺪ' ﺧﻴﻠﻰ = ﺑﻴﺸﺘﺮ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮﻯ = ﻭ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺮ&= #65203;ﺪ ﻭﺧﻮﺍﺹ ﺷﺨﺺﻭ &= #65169;ﻴﺎﻥ' ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﻭ = ﺯﺑﺎﻥ ﺣﺎﻝ ﺷﺨﺺ ﻫﻨﺮ&= #65251;ﻨﺪ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﮔ&= #65166;ﻫﻰ ﻣﻨﺤﺼﺮ ﺑﺨﻮﺩ &= #65153;ﻧﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﻭﻧﻪ = ﺣﺘﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﺩﻳﮕﺮ.ﻣﺎﻧﻨﺪ &= #65203;ﺒﻚ ﺷﻌﺮﻯ ﺣﺎﻓﻆ ﺷ&= #65268;ﺮﺍﺯﻯ ﺭﺍ ﮐﺴﻰ &#= 65255;ﺪﺍﺭﺩ.ﻭ ﺳﺒﻚ ﻓﺮﺩﻭﺳﻰ &= #65261; ﻣﻠّﺎﻯ ﺭﻭﻣﻰ'&#= 65261; ﻫﺮ ﻣﺘﻔﮑّﺮﻯ &#= 65227;ﺎﺭﻑ ﺍﻟﻬﻰ ﺭﺍ'ﻋﺎﺭ&= #65233; ﺩﻳﮕﺮﻯ ﻧﺪﺍﺭ&#= 65193;.ﺣﺘﻰ ﺍﮔﺮ ﭼﻨﺪ ﻗﺮﻥ = ﻧﻴﺰ ﺑﺮﺁﻥ ﺑﮕﺬﺍﺭ&#= 65193;.ﮔﺮﭼﻪ ﺳﺒﻚ ﻫﺎ ﻭ ﺭﻧﮓ= ﻫﺎ ﻭ ﺑﻴﺎﻧﺎﺕ ﺷﺨ&= #65212;ﻰ ﻋﺎﺭﻓﺎﻥ ﺩﻳﮕ&#= 65198;ﻯ ﺑﺮﺗﺮ ﻭﻣﺨﻔﻰ &= #65175;ﺮ ﻣﻄﺮﺡ ﺧﻮﺍﻫﺪ &= #65207;ﺪ. ﻭﻟﻰ ﻫﻨﻮﺯ ﺍﻳ&= #65254; ﺁثاﺭ ﻗﺒﻠﻰ ﻋ= 5166;ﺭﻓﺎﻥ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﺩﺭ ﺳﻄﺢ ﻓﺼﻞ ﻧ= ﻮﻉ ﺑﺸﺮﻯ'ﻭ ﻋﻘﻞ ﻣ= ﺤﺪﻭﺩ ﺧﻮﺩ' ﻫﻤﭽﻨﺎﻥ = ﺍﺯ ﻫﻤﺎﻥ ﻣﺘﻮﻥ ﻗ&= #65194;ﻳﻢ ﺗﺮ ﻟﺬﺕ ﻭ ﻓﻬﻢ= ﺩﺍﺭﻧﺪ.ﻭﺑﻴﺎ&= #65255;ﺎﺕ ﺭﻧﮓ ﺷﺨﺼﻰ ﺁﻥ = ﻫﻨﺮﻣﻨﺪﺍﻥ ﺍﻟﻬﻰ ﺭﺍ ﺑﻬﺘ&= #65198; ﻣﻴﻔﻬﻤﻨﺪ ﻭ ﺑ&= #65166;ﻭﺭ ﻣﻴﮑﻨﻨﺪ.ﺯﻳﺮ&#= 65165; ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﻫ= ﻤﻪ ﺳﻄﻮﺡ ﻓﺼﻮﻝ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ'ﺩﺭ ﮐﻨﺎ&= #65197; ﻫﻢ ﺯﻧﺪﮔﻰ ﻣﻴ&= #64401;ﻨﻨﺪ.ﻭ ﻫﻤﭽﻨﺎﻥ ﺍﺭﻭ&#= 65165;ﺡ ﺍﺯ ﺳﻄﻮﺡ ﺟﻤﺎ&= #65193;ﻯ ﺩﺭ ﺟﻬﺎﻥ ﻣﻴﮕ&= #65196;ﺭﻧﺪ'ﻭﺑﺴﻄﻮ= 5185; ﮔﻴﺎﻫﻰ ﺑﺴﻄﻮ&#= 65185;ﺣﻴﻮﺍﻧﻰ'ﻭ ﺍﺯ ﺳﻄﻮﺡ ﺣﻴﻮ&= #65165;ﻧﻰ ﺑﺴﻄﻮﺡ ﻓﺼﻮﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺮﺳﻨ&#= 65194;' ﻭ ﺍﺭﻭﺍﺡ ﺑﺎﻟ&= #65166; ﻣﻴﺂﻳﻨﺪ.ﻭ ﻫﻤ&= #65268;ﺸﻪ ﻫﻤﻪ ﺳﻄﻮﺡ ﺩﺭ = ﺟﻬﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ.&= #64400;ﻪ ﺣﺘﻰ ﺩﺭ ﺟﻬﺎﻥ = ﺗﺤﺖ ﺃثیرﻯ ﻧﻴﺰ ﺑA= 264; ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﺁﻥ'ﺩﺭ ﺣﺎﻝ ﺗﻌ= ﺎﻟﻰ ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍ&= #65255;ﻮﺍﻉ ﻫﺴﺘﻨﺪ'ﺗﺎ ﺑﻨ&= #65262;ﻉ ﺑﺸﺮﻯ ﻭ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺑﻰ ﻧﻬﺎﻳﺖ ﺑﺮ&= #65175;ﺮ ﺍﺯ ﻫﻢ ﺑﺮﺳﻨﺪ = . ﻭ ﺍﮔﺮ ﺑﺘﻮﺍﻧﻴ&#= 65250;' ﻣﻴﺰﺍﻥ ﻓﻬﻢ ﺧ&= #65262;ﺩ ﻭﺩﻳﮕﺮﺍﻥ ﺭﺍ'&= #65165;ﺯ ﺑﻴﺎﻧﺎﺕ ﺗﺎﺯ&#= 65257; ﺗﺮ ﻫﻨﺮﻣﻨﺪﺍ&#= 65253; ﻣﺎﺩﻯ'ﭼﻪ ﺭﺳﺪ = ﺑﻬﻨﺮﻣﻨﺪﺍﻥ ﺍﻟﻬﻰ ﺩﺭ ﻣﻌﻘ&= #65262;ﻟﺎﺕ ﻣﻌﻨﻮﻯ ﻭ ﻣﻴﻨ&= #65262;ﻯ' ﺑﺘﻮﺍﻥ ﺑﻬﺮﻩ &= #64404;ﺮﻓﺖ.ﻳﻌﻨﻰ ﻓﻬﻤﻴﺪ ﻭ ﺗﺤﻠ&= #65268;ﻞ ﻭ ﺑﺮﺭﺳﻰ ﮐﺮﺩ.= ﻭ ﻗﺪﺭﺕ ﺗﻌﻤﻴﻢ &= #65169;ﺮﺍﻯ ﺗﺄﻳﻴﺪ ﻳﺎ ﺍﻧ&= #64401;ﺎﺭ ﺁﻥ ﻧﻤﻮﺩ.ﺍﮔﺮ = ﺑﺘﻮﺍﻥ ﺑﻬﺘﺮ ﺍﺭﺍﺋﻪ &= #65193;ﺍﺩ. ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﺘ= ﻮﺍﻥ ﻫﺮﺁﻧﭽﻪ ﻓﻬﻤ&#= 65268;ﺪ </spa= n>ﻭ ﻣﻮﺭﺩ ﺍﺣA= 204;ﺎس ﻣﺴؤﻟﻴّﺖ ﻗﺮA= 165;ﺭﮔﺮﻓﺖ' ﮐﻪ ﺷﺨﺺ ﺍﺯ ﺫﺍ= ﺕ ﺧﻮﺩ ﻭﺍﺭﺩ ﻧﻤ&= #65166;ﻳﺪ.ﻳﻌﻨﻰ ﺁﻧﺮﺍ ﻭﺳﻴﻠﻪ &= #65175;ﺎﻟﻰ ﺭﻭﺣﻰ ﺧﻮﺩ ﮐﻨ&= #65256;ﺪ.ﻭ ﺍﺯ ﺁﻥ ﻓﻬﻢ ﻧﻴ= ﺰ ﺑﺎﻟﺎﺗﺮ ﺑﺮﻭ&#= 65193;. ﻭ ﺍﮔﺮ ﭼﻨﻴﻦ ﺗ= ﻮﺍﻧﺎﺋﻰ ﻫﺎ ﺩﺭ ﺍﻓﺮﺍﺩ = ﻧﺒﻮﺩ'ﻣﻰ ﺗﻮﺍﻥ ﺩﺭﻳﺎﻓ&#= 65174; ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ &= #65175;ﮑﺎﻣﻠﻰ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﮐ&= #65204;ﻤﻰ ﺁﮔﺎﻩ ﮔﺮﺩﺩ'ﮐ&= #65166;ﺭﻯ ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺑﺮﺍﻯ ﺗﺸﺨﻴﺺ&#= 65165;ﺳﺘﻌﺪﺍﺩ ﻭ ﺷﺎﻳﺴﺘﮕﻰ ﺳ&= #65166;ﻟﮑﺎﻥ ﻃﺎﻟﺐ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺑﻤﻮﺭﺩ ﺍﺟﺮﺍ &= #65251;ﻴﮕﺬﺍﺭﻧﺪ.ﺗ= 5166; ﭼﻬﺎﺭ ﺳﺎﻟﻚ ﺧ&= #65262;ﺩﺭﺍ ﺩﺭ ﺯﻣﺎﻥ ﻭﺍﺣ&= #65194;ﻯ'ﺑﺮﺍﻯ ﺗﺮﺑﻴﺖ ﻋﻤﻠﻰ &= #65203;ﻠﻮﻙ ﺍﻧﺘﺨﺎﺏ ﮐﻨﺪ' = ﮐﻪ ﭼﻘﺪﺭﺁﻧﻬﺎ' ﺑ&= #65262;ﺳﻴﻠﻪ ﺍﻓﺮﺍﺩ ﮐﻪ ﺷﺎ&= #65267;ﺴﺘﻪ ﺗﺮ ﮔﺮﻓﺘﻪ ﻧﺸ&= #65262;ﺩ.ﻭ ﺍﻟّﺎ ﺗﮑﺎﻣﻠ= 5166;ﺕ ﺭﻭﺣﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷ&#= 65208;ﮕﺎﻧﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﭼﻨ&= #65166;ﻥ ﻧﻴﺴﺖ ﮐﻪ</s= pan> &#= 65235;ﻮﺝ ﻓﻮﺝ ﻭﺍﺭﺩ ﻫﻤ&= #65166;ﻥ ﺳﻠﻮﻙ ﻭﮐﺴﺐ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺷﻮﻧﺪ.&= #65261; ﺑﻘﻮﻝ ﺍﺑﻦ ﺳﻴ&= #65256;ﺎ'ﻧﺰﺩ ﺧﺪﺍﻭﻧﺪ ﻳﮑﺎ&#= 65267;ﻚ ﺑﺎﻳﺪ ﺻﻮﺭﺕ ﮔ&= #65268;ﺮﺩ.ﻭ ﺑﻘﻴّﻪ ﺑﻰ ﻧﺼ&#= 65268;ﺐ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65175;ﻮﻟﺪﺍﺕ ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ'ﻭ ﺣﺘﻰ ﻧﺴﺨﻬﺎﻯ &= #65169;ﺪﺗﺮ ﺑﺸﺮﻯ ﺩﺍﺭﻧﺪ'&= #64400;ﻪ ﺑﺠﻬﺎﻥ ﺑﺎﺯ ﮔ&= #65198;ﺩﻧﺪ'ﺣﺘﻰ ﺍﮔﺮ ﻫﺰﺍﺭ ﺑﺎ&= #65197; ﺍﻳﻦ ﺗﻮﻟﺪﺍﺕ &= #65169;ﻮﺩﻩ ﺑﺎﺷﺪ.ﻭ ﻫﺮ ﺑﺎ= ﺭ ﺳﻴﺮ ﻗﻬﻘﺮﺍﺋ&#= 65264; ﻭ ﻳﺎ ﺗﮑﺎﻣﻠﻰ = ﻃﺒﻴﻌﻰ'ﭼﻨﺪ ﻗﺪﻣﻰ ﺗﮑﺎﻣﻠ&#= 65264; ﺩﺍﺭﻧﺪ. </= span> ﺍﻳʌ= 54; ﺁﺯﻣﺎﻳﺶ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺭ ﻫﻤﺎﻥ ﻣﺮﺍ&= #65203;ﻢ ﺍﺯﺩﻭﺍﺝ ﻣﻮﻗ&#= 1617;ﺖ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﭘ&= #65268;ﺮ' ﺑﺮﺍﻯ ﻳﻚ ﻳﺎ ﭼ= ﻨﺪ ﭼﻠّﻪ'ﻭ ﺗﻮﺳّ= 5246; ﺑﺼﻮﺭﺕ ﺍﻟﻬﻰ &= #64344;ﻴﺮ ﮐﺎﻣﻞ'ﺍﮔﺮ ﺍﺣ&= #65262;ﺍﻝ ﻣﻨﺎﺳﺐ ﻭﺷﻬﻮ&#= 65193;ﻯ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65165;ﺷﺘﻨﺪ'ﮐﻪ ﺑﭙﻴﺮ ﮔﺰﺍﺭﺵ &= #65165;ﺣﻮﺍﻝ ﺗﺎﺯﻩ ﺧﻮﺩ ﺑﺪ&= #65259;ﻨﺪ' ﺁﻧﮕﺎﻩ ﺷﺎﻧس &#= 64344;ﻴﻤﺎﻥ ﺍﺯﺩﻭﺍﺝ ﺩﺍﺋ&#= 65250; ﺳﻠﻮﮐﻰ'ﺑﺎ ﭘﻴ&= #65198; ﺑﺮﺍﻯ ﻫﻤﻪ ﻋﻤ&= #65198; ﺍﻧﺠﺎﻡ ﻣﻴﮕﻴ&#= 65198;ﺩ.ﻣﮕﺮﻭﻗﺘﻰ ﺳﺎﻟﻚ ﮐﻪ ﮐﺎﻣ&= #65246; ﺍﻟﻬﻰ ﺷﺪ' ﺑﺨﻠ= ﻖ ﺑﺎﺯ ﮔﺮﺩﺩ.ﻭ ﺁ= ﺯﺍﺩ ﻭ ﺻﺎﺣﺐ ﺍﺧﺘﻴ&= #65166;ﺭ ﺍﻟﻬﻰ ﺧﻮﺩ ﺷﻮ&= #65193;.ﻭ ﺍﻟّﺎ ﺗﺮﻙ ﺻﻠ&#= 65166;ﺕ ﻭ ﺍﺭﺗﺒﺎﻁ ﺳﺎ&= #65247;ﮑﺎﻥ ﺩﺭ ﭘﻴﻤﺎﻥ ﺭﺍ'= ﮐﻪ ﺑﺪﺗﺮﻳﻦ ﻣﺠﺎ&#= 65199;ﺍﺕ ﻗﻬﻘﺮﺍﺋﻰ ﻭ ﮐ&= #65166;ﺭﻣﺎﻯ ﻧﻮﻋﻰ ﺭﺍ ﺧﻮﺍ&= #65259;ﺪ ﺩﺍﺷﺖ. ﭼﻪ ﺭﺳﺪ= ﮐﻪ ﺑﻌﻨﻮﺍﻥ ﻣﻨﺎ&#= 65235;ﻖ ﻧﻴﺰ ﻣﻄﺮﺡ ﮔﺮ&= #65193;ﻳﺪﻩ'ﮐﻪ ﺗﺎ ﺳﻪ ﺑﺎﺭ ﻗﺎ= ﺑﻞ ﻋﻔﻮ ﭘﻴﺮ ﻫﺴﺘ&= #65256;ﺪ.ﺍﮔﺮ ﭘﺸﻴﻤﺎﻧﻰ ﻧﺸ&#= 65166;ﻥ ﺑﺪﻫﻨﺪ.ﻭ ﺍﻟّ&#= 65166; ﻧﻴﺎﺯ به (ﻣﺤﻠ&#= 1617;ﻞ) ﺩﺍﺭﻧﺪ'ﮐﻪ ﺧﺪ&= #65165;ﻭﻧﺪ ﺑﺮﺍﻯ ﭼﻨﻴﻦ ﺳ&= #65166;ﻟﻚ ﻣﻄﺮﻭﺩ ﻭﻟﺎﻳ&#= 65174;'ﻭﻟﻰ ﻭﺍﻗﻌﺎ ﭘﺸﻴﻤ&#= 65166;ﻥ'ﭘﻴﺮ ﺍﻟﻬﻰ ﺩﻳﮕﺮﻯ &= #65169;ﻮﻯ ﻣﻌﺮﻓﻰ ﺭؤﻳﺎ= 5163;ﻰ ﻧﻤﺎﻳﺪ.ﮐﻪﺍﮔ&#= 65198; ﺑﻨﺘﺎﻳﺠﻰ ﺭﺳ&#= 65268;ﺪ'ﺑﭙﻴﺮ ﺍﻭﻝ ﺧﻮﺩ ﻣﻴﺘ&= #65262;ﺍﻧﺪ ﺑﺎﺯ ﮔﺮﺩﺩ.ﺣﺎ&= #65245; ﺳﺎﻟﻚ ﭼﻪ</s= pan> &#= 65251;ﺮﺩ ﺑﺎﺷﺪ ﻳﺎ ﺯﻥ'ﻭ= ﭘﻴﺮ ﺍﻟﻬﻰ ﭼﻪ ﻣﺮﺩ = ﺑﺎﺷﺪ ﻳﺎ ﺯﻥ.ﺍﻳﻦ ﺍﺻ= ﻄﻠﺎﺣﺎﺕ ﺍﺯﺩﻭﺍﺝ ﻣﺬﮐ&#= 65262;ﺭ ﺩﺭ ﺁثاﺭ ﺍﻧﺒ= 5268;ﺎ ﻭ ﺍﻭﻟﻴﺎ'ﺗﻨﻬ&= #65166; ﺩﺭ ﺑﺎﺭﻩ ﺳﺎﻟ&= #64401;ﺎﻥ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭﮐ&= #65166;ﺭﻯ ﺑﻨﻈﺎﻡ ﻫﺎﻯ ﺍ&= #65199;ﺩﻭﺍﺝ ﺟﻨﺴﻰ ﻣﺮﺩﻡ ﻏ&= #65268;ﺮ ﺳﺎﻟﻚ ﻧﺪﺍﺭﺩ. = ﮐﻪ ﺑﺴﺘﻪ ﺑﻌﺮﻑ ﺟ&= #65166;ﺭﻯ ﺁﻧﻬﺎ'ﺑﺎﻳﺪ ﺑ&= #65188;ﺴﺐ ﻭﺿﻊ ﺍﺟﺘﻤﺎﻋ&#= 65264; ﺍﻧﺴﺎﻥ ﻋﻤﻞ ﺷ&= #65262;ﺩ.ﮐﻪ ﺭﺑﻄﻰ ﻫﻢ ﺑﻘﻮ&= #65165;ﻧﻴﻦ ﻭﺍﺣﮑﺎﻡ ﺳﻠﻮ&#= 65241; ﺍﻟﻬﻰ ﻧﺪﺍﺭﺩ'&= #64400;ﻪ ﺁﺧﻮﻧﺪﻫﺎ ﻭ ﮐ&= #65208;ﻴﺸﺎﻥ ﺑﺨﻄﺎ'ﺍﻣﻮﺭ ﺳ&= #65248;ﻮﻙ ﺭﺍ ﺩﺭ ﺍﻣﻮﺭ ﻏ= ﻴﺮ ﺳﻠﻮﮐﻰ ﻳﺎﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﻭﺍﺭﺩ ﻣﻴﮑﻨﻨ&#= 65194;.ﮐﻪﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ ﺑﻤﻮ&#= 65165;ﺯﺍﺕ ﺗﮑﺎﻣﻠﺎﺕ ﻭ ﺗ&= #65232;ﻴﻴﺮﺍﺕ ﻋﺎﺩﺍﺕ ﻭ ﺍﺧﻠ&= #65166;ﻕ ﻭ ﻋﺮﻑ ﺟﺎﻣﻌﻪ = ﻫﺎ ﺗﻐﻴﻴﺮ ﻣﻘﺮﺭ&#= 65165;ﺕ ﺍﺟﺘﻤﺎﻋﻰ ﺻﻮ&#= 65197;ﺕ ﮔﻴﺮﺩ ﭘس ﺧﺮﺍ&#= 65235;ﺎﺕ ﻭ ﻗﺸﺮﻯ ﮔﺮﻯ ﺗ= ﻮﺳﻌﻪ ﻣﻴﻴﺎﺑﺪ.ﻭ ﺑﺎ&= #65247;ﺄﺧﺮﻩ </spa= n>ﺑﺎﻳﺪ ﮔﻔﺖ'@= 400;ﻪ ﭼﻮﻥ ﻣﻮﺿﻮﻉ ﺃ&= #1579;ر ﻫﻨﺮﻯ ﺑﺰﺑﺎﻥ &= #65187;ﺎﻝ ﻭ ﺧﺎﺹ ﻫﻨﺮﻣﻨ&= #65194;'ﺑﻴﺎﻥ ﺟﺪﻳﺪﻯ ﻣﻄﺮﺡ &= #65207;ﺪﻩ ﺑﺎﺷﺪ.ﻳﻚ ﺑﺎﺭ&= #65175;ﺤﺮﻳﻚ ﺍﺣﺴﺎس ﻋﺎﻃﻔ= 5264; ﺩﺭ ﺷﺨﺺ ﻣﻴﮑﻨ&= #65194;.ﻭ ﻧﻪ ﻫﺮ ﺑﺎﺭ ﻧﻈ= ﺮ ﮐﺮﺩﻥ.ﻭﺯﺑﺎﻥ &= #65187;ﺎﻝ ﻫﻨﺮﻣﻨﺪ</sp= an> &#= 65165;ﮔﺮ ﻣﻔﻬﻮﻡ ﻧﺎﻇﺮ &= #65259;ﻨﺮ ﺷﺪ'ﻳﻚ ﺑﺎﺭ ﺑﻴ= ﺸﺘﺮ ﻧﻴﺴﺖ. ﺩﺭ ﺟﻬﺎ= ﻥ ﻣﻮﺿﻮﻋﺎﺕ ﻫﻨ&#= 65198;ﻯ'ﭼﻪ ﻣﺎﺩﻯ ﮐﻪ ﺳﺮﺍ&= #65203;ﺮ ﻫﻨﺮﻯ ﻣﻤﻠﻮ ﺍ&= #65199; </spa= n>ﺁﻥ ﻣﻴﺒﺎﺷʋ= 94;'ﻭﭼﻪ ﺩﺭ ﺟﻬﺎﻥ ﺷﻬﻮ&= #65193;ﻯ ﻭﺭؤﻳﺎﻫﺎﻯ ﻣ= 5268;ﻨﻮﻯ ﮐﻪ ﺩﻳﺪﻩ ﻫﺎﻯ = ﻣﻌﻨﻮﻯ ﻭ ﻋﻘﻠﻰ ﺑﻬﻤﺮ&= #65165;ﻩ ﺩﺍﺭﻧﺪ. ﭘﻠّﻪ &= #65259;ﺎﻯ ﺗﺼﺎﻋﺪﻯ ﺑﺎ ﺗ&= #65236;ﺎﻭﺗﻬﺎﻯ ﻃﺒﻘﺎﺗﻰ ﻣﺮﺍ&#= 65175;ﺐ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﻋﻘﻠﻰ ﻫﺴﺘﻨﺪ.&= #64400;ﻪ ﺩﺭ ﻫﻨﺮﺗﺠﺮﻳ&#= 65194;ﻯ ﺑﺪﻭﻥ ﻣﻮﺿﻮﻉ &= #65261; ﻫﺪﻑ'ﺍﺯ ﺍﻳﻦ ﻟ= ﺤﺎﻅ ﮔﻮﺋﻰ ﻫﻴﭻ ﭘﻠ&= #1617;ﻪ ﻗﺎﺑﻞ ﺻﻌﻮﺩ ﺑ&= #65198;ﺍﻯ ﻧﺎﻇﺮ ﺁﻥ ﻧﻴﺴ&= #65174;.ﮐﻪ ﺑﻬﺮ ﺩﺭﺟﻪ ﺗﮑ&= #65166;ﻣﻞ </spa= n>ﻣﻌﻨﻮﻯ'ﭼﻪ A= 197;ﺳﺪ ﺑﺘﮑﺎﻣﻞ ﻣﻴﻨ&#= 65262;ﻯ ﻭ ﺷﻬﻮﺩﻯ ﻣﻴﺮ&= #65203;ﻨﺪ.ﻟﺬﺍ ﭘس ﺍﺯ ﻣﺮﮒ ﻗﻬ&= #65240;ﺮﺍ ﻭﮐﺎﺭﻣﺎ ﺩﺍﺭ&#= 65255;ﺪ . </= span> ﻧﺘʌ= 68;ﺠﻪ ﻣﻴﮕﻴﺮﻳﻢ'ﮐﻪ &= #65165;ﺯ ﻣﺮﺍﺣﻞ ﻫﻨﺮ ﺗ&= #65184;ﺮﻳﺪﻯ ﺑﺪﻭﻥ ﻣﻮﺿﻮﻉ' = ﺑﺎﻳﺪ ﺑﻤﺮﺍﺣﻞ ﻫﻨﺮ&#= 65259;ﺎﻯ ﻣﻮﺿﻮﻋﻰ ﺗﺮ ﺑ&= #65166;ﻟﺎ ﺭﻓﺖ.ﺗﺎ ﺿﻤﻨﺎ = ﺑﺴﻄﻮﺡ ﺑﻬﺮﻩ ﮔﻴﺮﻯ ﻫ&= #65166;ﻯ ﻣﻌﻨﻮﻯ'ﻭ ﻋﻘﻠ&= #65260;ﺎ ﺩﺭﻫﻨﺮﻫﺎﻯ ﺍ&#= 65193;ﺑﻰ ﻭ ﻋﻠﻤﻰ ﻭ ﺭﻳﺎ= ﺿﻰ'ﺍﻧﺴﺎﻥ ﻣﺘﻮﺟّﻪ ﺍﻳﻦ &#= 65169;ﺸﻮﺩ'ﮐﻪ ﻫﻢ ﺗﮑﺎﻣﻞ ﺃﺑ&= #65194;ﻯ ﺍﺳﺖ' ﻭﻫﻤﻪ ﭘﻠ= ّﻪ ﻫﺎﻯ ﻣﺪﺍﺭﺝ ﻣ&= #65166;ﺩﻯ ﻭﻣﻌﻨﻮﻯ ﺫﻫﻨ&#= 65264; ﻣﺎ ﺭﺍ'ﺑﺴﻄﺢ ﻣ= ﺪﺍﺭﺝ ﻭ ﭘﻠّﻪ ﻫﺎﻯ ﺗ&= #64401;ﺎﻣﻠﻰ ﻣﻴﻨﻮﻯ'ﮐﻪ ﻋﺮ&= #65235;ﺎﻯ ﺍﻟﻬﻰ ﻭ ﺃﻧﺒﻴ&= #65166; ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳ&= #65190; ﺭﺷﺪ ﻋﻘﻠﻰ ﺑﺸ&= #65198; ﻳﺎﺩ ﺃﻭﺭﻯ ﮐﺮ&= #65193;ﻩﺍﻧﺪ ﻧﻤﻴﺸﻮﻧﺪ.ﮐﻪ &= #65169;ﺎﻳﺪ ﺑﻔﮑﺮ ﭘﻴﻤﺎﻥ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺑﻮﺩ. ﻭﺑ= ﺎ ﻭﻟﻰ ﺍﻟﻬﻰ ﻣﻨ&= #65166;ﺳﺐ ﺧﻮﺩ ﮐﻪ ﺑﺨﻠﻖ = ﺑﺎﺯﮔﺸﺘﻪ ﻭ ﺗﺎﺯﻧﺪﻩﺍﺳ&#= 65174;'ﻭﻣﻨﺎﺳﺐ ﺷﺨﺺ ﻫﻢ ﺑﺎﺷﺪ = ﮐﻪﮔﻮﺋﻰ ﭘﺰﺷﻚ ﻣﺘﺨﺼﺺ &= #65251;ﻨﺎﺳﺐﻣﺸﮑﻠA= 166;ﺕ ﺭﻭﺍﻧﻰ ﺳﺎﻟﻚ &= #65165;ﺳﺖ.ﻭ ﻟﺬﺍ ﺗﻨﻬﺎ ﺍﮔ&= #65198; ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﺑﺨﺪﺍﻭﻧﺪ ﻣﺮ&#= 65165;ﺟﻌﻪ ﻧﻤﺎﻳﺪ'ﻭ ﺍﻳﻦ = ﭘﻴﺮ ﮐﺎﻣﻞ ﻣﻨﺎﺳﺐ &= #65197;ﺍ ﺑﻄﺎﻟﺐ ﻟﻘﺎﻯ &= #65165;ﻟﻬﻰ ﺩﺭ ﺷﻬﻮﺩ ﺑﺮﺗ&= #65198;'ﮐﻪ ﺻﺎﺩﻕ ﻭﻣﺴﺘﻌ&#= 65194; ﻭ ﻋﺎﺷﻖ ﺑﻴﺸﺘ&= #65198; ﻭﺩﺍﻭﻃﻠﺐ' ﻭ ﺻ= ﺒﻮﺭ ﺑﺎ ﺍﻳﻤﺎﻥ'ﮐﻪ = ﺩﺭ ﺑﺮﺍﺑﺮ ﻫﺮ &#= 65153;ﺯﻣﺎﻳﺶ ﻭ ﺍﻣﺘﺤﺎﻧﺎﺕ &= #64344;ﺮ ﻣﺤﻨﺖ ﺍﻟﻬﻰ ﮐ&= #65258; ﻫﺴﺖ'ﺳﺮﻧﻮﺷﺖ &= #65191;ﺎﺹ ﺳﺎﻟﻚ ﺑﺮﺍﻳﺶ &= #65165;ﺯ ﻃﺮﻑ ﻣﺮﺍﺗﺐ ﻣ&= #65194;ﺑّﺮ ﺍﻟﻬﻰ ﺳﺎﻟﻚ ﻭ&= #65215;ﻊ ﻣﻴﮕﺮﺩﺩ.ﺭﺳﺘ&#= 65250; ﻭﺍﺭ ﺍﺯ ﻫﻔﺖ ﺧ= ﺎﻥ ﺩﺭ ﭘﻴﺶ ﺑﮕﺬﺭ&= #65193;.ﺁﻧﮕﺎﻩ ﻧﻪ ﻓﻘﻂ ﺩﺭﻙ ﮐ= ﻠﺎﻡ ﻭ ﺣﮑﻤت هاﻯ ﺍ= 5261;ﻟﻴﺎﻯ ﻓﻌﻠﻰ ﺭﺍ ﺩﺭ ﻣ= ﻴﻴﺎﺑﺪ'ﮐﻪ ﺣﺘﻰ ﺧﻮﺩ ﺑﻬﺘ&= #65198; ﺍﺯ ﺁﻧﻬﺎ ﺍﻟﻬ&= #65166;ﻣﺎﺕ ﻟﺪﻧّﻰ ﺩﺍﺭﺩ.&#= 64400;ﻪ ﺁثاﺭ ﺑﺎﻗﻰ ﻣ= 5166;ﻧﺪﻩ </spa= n>ﺑﺠﺎ ﻣﻴﮕﺬʋ= 65;ﺭﺩ'ﮐﻪ ﻣﻨﺎﺳﺐ ﺯﻣﺎﻥ &= #65191;ﻮﺩ ﺍﻭﺧﻮﺍﻫﺪ ﺑﻮ&#= 65193; ﮔﺮﭼﻪ ﺑﺎﺯ ﺩﺭ = ﺯﻣﺎﻧﻬﺎﻯ ﺑﻌﺪﻯ ﻭ ﻋﻘﻞ ﻭ= ﺳﻴﻌﺘﺮ ﺑﺸﺮﻯ'ﻫﻤﻴﻦ ﺣ&= #64401;ﻤﺘﻬﺎﻯ ﺑﺮﺗﺮﺟﺪﻳﺪ ﺑ&#= 65166;ﺯ ﺑﻬﺘﺮ ﺷﺪﻩ' ﻭ ﺣ= ;ﮑﻤﺘﻬﺎﻯ ﺟﺪﻳﺪ ﺩﻳﮕﺮﻯ &= #65251;ﻄﺮﺡ ﻣﻴﮕﺮﺩﻧﺪ'ﮐﻪ &= #65251;ﮑﻤّﻞ ﮔﺬﺷﺘﮕﺎﻥ ﻣﻴ&#= 65208;ﻮﺩ. ﻭﻟﻰ ﻫﺮﮔﺰ ﻭﻟ&= #65166;ﻳﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﺍﻭﻟﻴ&= #65166;ﻯ اﻟﻬﻰ ﺍﻧﮑﺎﺭ &#= 65267;ﮑﺪﻳﮕﺮ ﻧﺪﺍﺭﻧﺪ.ﺑﻠﮑ&#= 65258; ﺑﻴﺎﻥ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻧﻪ ﺍﻟﻬﻰ ﺟﺪﻳﺪﻯ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ'ﮐ= 5258; ﺯﺑﺎﻥ ﺣﺎﻝ ﮐﺎ&= #65207;ﻔﺎﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65165;ﺳﺖ.ﮐﻪ ﺷﺒﻴﻪ ﺗﺮ ﻭﻧﺰ&= #65193;ﻳﮑﺘﺮ ﺑﺤﻘﺎﻳﻖ ﺑﺮﺗ&#= 65198; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194; ﮐﻪ ﺩﺭ ﺁﻳﻨﺪﻩ = ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧﺪ. </= span> ﺧﻠʋ= 66;ﺻﻪ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ'&= #65227;ﻮﺍﻡ ﻣﻮﺿﻮﻋﺎﺕ ﻣﺎ&#= 65193;ﻯ ﺗﺮ ﻭﻣﺤﺴﻮس ﺗ&#= 65198; ﺭﺍ ﻣﻴﻔﻬﻤﻨﺪ '= ﻭﻫﻨﺮﻣﻨﺪﺍﻥ ﻣﺎﺩﻯ ﻧﻴﺰ ﺍﺯ = ﺳﻄﻮﺡ ﺑﺮﺗﺮ ﻣﻮﺿﻮﻋ&#= 65166;ﺕ ﻣﺎﺩﻯ ﺩﺭﻙ ﻣﻴ&= #64401;ﻨﺪ'ﮐﻪ ﺳﻌﻰ ﺩﺍﺭﻧﺪ ﻭ = ﺩﺭ ﺁثاﺭﻫﻨﺮﻯ ﺧA= 262;ﺩ ﭘﻴﺎﺩﻩ ﮐﻨﻨﺪ.&= #65261;ﻟﻰ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺍ&#= 65247;ﻬﻰ ﺩﺭ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ'ﻣﻮﺿﻮﻋﺎ= 5173; ﻋﻘﻠﺎﻧﻰ ﺗﺮ ﻭ = ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ &= #65227;ﻘﻞ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻄ&= #65248;ﺐﺍﻟﻬﺎﻡ ﻣﻴﮕﻴﺮﻧﺪ.ﻭ ﺯ&= #65169;ﺎﻥ ﺣﺎﻝ ﻣﻌﺮﺍﺝ ﺩ&= #65165;ﺭﻧﺪ.ﮐﻪ ﻫﻨﺮﺁﻧﻬﺎ ﻣﺎ&#= 65193;ﻯ ﻧﻴﺴﺖ'ﻭﺍﺯ ﻫﻨ&= #65198; ﻣﻌﻨﻮﻯﺪﻳﮕﺮ= 5165;ﻥ ﻧﻴﺰ ﺑﺮﺗﺮ'ﺑﻠ&= #64401;ﻪ ﻫﻨﺮ ﻣﻴﻨﻮﻯ ﻭ = ﺷﻬﻮﺩﻯ ﻭ ﺍﻟﻬﻰ ﺩﺍﺭﻧ&= #65194;'ﮐﻪ ﺩﺭﻙ ﻫﻤﮕﺎﻧﻰ &= #65193;ﺭ ﻓﻬﻢ ﺁﻧﻬﺎ'ﺩﺭ = ﺃﻧﺪﻙ ﺳﺎﻟﮑﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﮐﻪ ﻣﺘﻮﻟﺪﺍﻥ ﺑﺸ&#= 65198;ﻯ ﺑﻴﺸﺘﺮ ﻣﺮﺍﺗ&#= 65168; ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﺳﻠﻮﮐﻰ ﮔﺬﺷﺘ&#= 65258; ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ = ﻋﻬﺪ ﺍﻟﺴﺖ'ﺑﺮﺍﻯ ﺍ&= #65193;ﺍﻣﻪ ﭘﻴﻮﺳﺘﻦ ﺑﻮﻟ&#= 65166;ﻳﺖ ﺑﺮﺗﺮ ﺯﻣﺎﻥ ﺗ&= #65166;ﺯﻩ ﺭﺍ ﺩﺍﺭﻧﺪ.ﺁﻧ&= #65260;ﻢ ﺍﮔﺮ ﺷﺮﺍﻳﻂ ﻣ&= #65188;ﻴﻄﻰ ﻭ ﺗﺮﺑﻴﺘﻴﻮ ﺷ&= #65198;ﺍﻳﻂ ﺷﺨﺺ ﺳﺎﻟﻚ'ﭼﻮ&= #65253; ﺗﻤﺮﻳﻨﺎﺕ ﮐﺎ&#= 65235;ﻰ ﺩﺭ ﻋﺸﻖ ﻭﺭﺯﻯ = ﻭﺍﺭﺍﺩﻩ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ &= #65261;ﻧﻴﺰ ﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ &= #64344;ﻴﺮ ﮐﺎﻣﻞ ﻣﺮﺑّﻰ &#= 65165;ﻟﻬﻰ ﺍﻳﻦ ﻃﺎﻟﺐ ﺗﮑ&= #65166;ﻣﻞ ﻭ ﻟﻘﺎﻯ ﺍﻟﻬی &= #65194;ﺭ ﺷﻬﻮﺩ ﺁﺧﺮ ﻣﻌ&= #65198;ﻓﻰ ﮐﻨﺪ ﻭﺗﺴﻠﻴﻢ &= #64404;ﺮﺩﻧﺪ. ﻭﻫﺮﮔﺰ ﭘﻴﻤﺎ&#= 65253; ﺷﮑﻨﻰ ﻭ ﻧﻔﺎﻕ = ﺍﻭ ﮐﻢ ﮐﺎﺭﻯ ﻣﻘﺎ&= #65211;ﺪ ﺩﻧﻴﻮﻯ ﺍﺯ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ.ﺁﻧﮕﺎ&#= 65257; ﺩﺍﻭﺭﻯ ﻭ ﻗﺮّ&#= 65257; ﺍﻟﻬﻰ ﻫﺴﺖ.ﮐﻪ = ﭘس ﺍﺯ ﺗﺄﻣﻴﻦ ﺷﺮ&= #65165;ﻳﻂ ﻟﺎﺯﻡ ﺗﺎ ﺷﺮﻁ = ﮐﺎﻓﻰ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ'= ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ'ﻭﻫﺮ ﺑﺎﺭ ﺩﺭ ﻳﻚ ﺳﺮ= ﻧﻮﺷﺖ ﺳﻠﻮﮐﻰ'ﻭ ﻳﻚ ﻣ= ﺠﻤﻮﻋﻪ ﺁﺯﻣﺎﻳﺸﺎﺕﺍ= 5247;ﻬﻰ.ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﺷﻬ&= #65262;ﺩ ﻧﻮﺭ ﻗﺎﺋﻢ ﺑﺎ = ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﺭ= ﺳﻴﺪﻧﺪ.ﺁﻧﮕﺎ&#= 65257;ﭘس اﺯ ﻫﻔﺖﻫﺰﺍﺭ &#= 65203;ﺎﻝ ﺭﺟﻌﺖ ﺑﺠﻬﺎﻥ &= #65193;ﺭ ﺻﻮﺭﺕ ﻧﻮﻋﻰ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺭﺍ ﺧﻮﺍ&= #65259;ﻨﺪ ﺩﺍﺷﺖ'ﮐﻪ ﻫﺰﺍ&= #65197;ﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ = ﻗﺪﺭﺗﻬﺎﻯ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ<= /span> </spa= n>ﺧﻮﺍﻫﺪ ﺩﺍʌ= 07;ﺖ.<o:p></o:p> ﺍﻧﺘﻘﺎ= ﻝ ﻣﻌﺎﻧﻰ ﻣﻮﺿﻮ&#= 65225; ﺃثر ﻫﻨﺮﻯ ﺑﺘ= 5252;ﺎﺷﺎﮔﺮ ﺁﻥ'ﺑﺴﺘﻪ ﺑﻤﻘ&= #65166;ﻡ ﺭﻭﺣﻰ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﺳﺖ.ﻭ ﻧﻴﺰ ﺑﻤ= ﻘﺎﻡ ﺭﻭﺣﻰ ﺗﻤﺎﺷﺎ&#= 64404;ﺮ.ﮐﻪ ﻫﺮ ﺩﻭﺍﮔﺮ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ'ﻗﺎﺑﻞ &= #65239;ﻴﺎسص ﺑﺎ ﻫﻨﺮﻣﻨﺪ ﺍ&= #65247;ﻬﻰ ﻭﺳﺎﻟﻚ ﻧﺎﻇﺮ &= #65259;ﻨﺮ ﭘﻴﺮ ﮐﺎﻣل اﻟ= 5260;ﻰ'ﻫﺮﺩﻭ ﺳﻄﻮﺡ ﻋﺎﻟﻰ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺩﺭ ﻋﻘﻞ = ﻭ ﭘﺎﮐﻰ ﺭﻭﺍﻥ ﺩ&= #65197; ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠ&= #65268;ﻪ ﻭ ﺗﺠﻠﻴﻪ ﻫﺎﻯ = ﻫﻔﺖ ﮔﺎﻧﻪ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ.ﮐﻪ ﺩﺭ ﻫﻨﺮﻫﺎﻯ ﻣ&= #65166;ﺩﻯ'ﻭﺣﺘﻰ ﺩﺭ ﻫﻨﺮﻫﺎﻯ ﻣ&= #65228;ﻨﻮﻯ ﻭ ﺃﺩﺑﻰ ﻭ ﺫﻫﻨ= ﻰ ﺗﮑﺎﻣﻞ ﻳﺎﻓﺘ&#= 64405;ﺎﻥ ﺍﻓﻘﻰ'ﻏﻴﺮ ﺳﺎ&= #65247;ﮑﺎﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. = ﻭ ﻣﻘﺼﻮﺩ ﺍﻳﻦ ﻧ&= #65262;ﻳﺴﻨﺪﻩ ﺗﻮﺟّﻪ ﺩﺍﺩﻥ &#= 65169;ﺎﻳﻦ ﺷﺮﻁ ﻟﺎﺯﻡ ﺑﺮ&= #65165;ﻯ ﻧﺠﺎﺕ ﺍﮔﺮ ﻧﻮ&= #65225; ﺑﺸﺮﻯ'ﻭ ﺻﻔﺎﺕ = ﻭﺯﻧﺪﮔﻰ ﻫﺎﻯ ﺑﺪﺗﺮ'ﻭﺣ&= #65176;ﻰ ﺑﻬﺘﺮ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﺳﺖ.ﮐﻪ ﺑﺎﻳﺪ = ﺷﺎﻳﺴﺘﮕﻰ ﺗﻮﻟﺪ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺭﺍ ﭘﻴﺪﺍ ﮐﺮﺩ.= ﻭ ﺍﻟّﺎ ﺩﻭﭼﺎﺭ &#= 64400;ﺎﺭﻣﺎﻫﺎ ﻭﺗﮑﺮﺍﺭ ﻣﮑﺮ&#= 65197;ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺩﺭﺁﻳﻨﺪ&#= 65257; ﻫﺎ ﺧﻮﺍﻫﺪ ﺑﻮ&= #65193;' ﭼﻪ ﺩﺭ ﻧﺴﺨﻬﺎ&= #65263; ﺑﺸﺮﻯ ﻭﺑﺪﺗﺮ &= #65193;ﺭ ﻣﺴﺨﻬﺎﻯﺤﻴﻮ= 5165;ﻧﻰ. ﻭﻟﻰ ﻧﺒﺎﻳﺪ ﻓ&= #64401;ﺮ ﮐﺮﺩ'ﺩﺭ ﻳﻚ ﺃث&= #1585;ﻫﻨﺮﻯ' ﺑﺘﺮﺗﻴﺐ ﺍﻳﻦ &= #65219;ﺒﻘﺎﺕ ﻭﻣﻮﺿﻮﻋﺎﺕ ﺑ&#= 65166;ﻳﺪ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ. = ﺩﺭ ﻫﺮ ﺃثرﻯ ﻗﺴﻤ= 5174; ﺍﺯ ﺍﻳﻦ ﻃﺒﻘﺎ&= #65173; ﻫﺴﺖ.ﻣﻮﺿﻮﻋﻰ</= span> </spa= n>ﺑﺰﺭﮒ ﺩﺭ ﺃ= 79;رﻯ ﺳﺎﺩﻩ ﻣﻤﮑﻦ ﺑ&= #65166;ﺷﺪ'ﻭ ﻳﺎ ﺃثرﻯ ﺑﺰﺭ= 4402; ﺩﺭ ﺣﺠﻢ'ﻭﻣﺤﺘ&= #65262;ﻳﺎﺕ ﺁﻥ'ﮐﻪﻣﻤﮑﻦ ﺍ&= #65203;ﺖ ﺟﺎﻟﺐﻧﻈﺮ ﻧﺒ&#= 65166;ﺷﺪ. ﻫﻤﻪ ﻣﻮﺿﻮﻋﺎ&#= 65173; ﺍﺯ ﻫﻤﻪ ﻃﺒﻘﺎ&= #65173; ﺁﻥ'ﺩﺭ ﺗﻤﺎﻡ ﺁ= ثاﺭ ﻫﻨﺮﻯ ﺑﺎﻫﻢ ﻗ&= #65198;ﺍﺭ ﻧﺪﺍﺭﻧﺪ. ﺃثر= 5263; ﮐﻪ ﺗﻌﺎﻟﻰ ﻓﮑ&= #65198;ﻯ ﻳﺎ ﻣﻮﺿﻮﻋﻰ ﻗ&= #65262;ﻯ ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ'&= #65193;ﺭ ﻭﺍﻗﻊ ﮐﻤﺎلی = 5194;ﺭ ﺳﻄﺢ ﺍﻓﻘﻰ ﺩﺍ&= #65197;ﺩ.ﻭﻟﻰ ﺩﺭ ﺳﻄﺢ ﻋﻤﻮﺩ&= #65263; ﻭﻣﻌﻨﻮﻯ'ﭼﻪ ﺭ&= #65203;ﺪ ﺑﻤﻴﻨﻮﻯ ﻧﺪﺍ&#= 65197;ﺩ'ﻭ ﻟﺬﺍ ﻋﻮﺍﻡ ﭘﺴ&= #65256;ﺪ ﺍﺳﺖ. ﺯﻳﺮﺍ ﺩﺭ= ﻧﻤﺎﻳﺶ ﺩﺍﺩﻥ ﻣﻮﺿﻮﻋ&#= 65166;ﺕ ﺩﺭ ﻳﻚ ﮐﺎﺭ ﻫﻨ= ﺮﻯ'ﺍﮐثرﺍ ﺳﺨﺖ ﻭﺣﺘﻰ ﻣﺤ&= #65166;ﻝ ﻣﻴﺒﺎﺷﺪ.ﻭﻟﺬ&#= 65165; ﻣﻮﺿﻮﻋﺎﺕ ﺩﺭ &= #64400;ﺎﺭ ﻫﻨﺮﻯ'ﺗﺒﺪﻳﻞ &= #65169;ﺮﻣﺰ ﻭ ﺳﻤﺒﻮﻟﻴﻚ ﻣ&= #65268;ﮕﺮﺩﺩ.ﻭ ﻟﺬﺍ ﺯﺑﺎﻥ ﺳﻤ&= #65170;ﻮﻟﻴﺴﻢ ﺯﺑﺎﻥ ﻋﻮﺍﻡ ﺑ&= #65198;ﺗﺮ ﺍﻟﻬﻰ'ﻭ ﺣﺘﻰ ﺳ= ﻄﻮﺡ ﺑﺎﻟﺎﺗﺮ ﻋﻘﻞ &= #65169;ﺸﺮﻯ ﺍﺳﺖ.ﭘس ﺍﻧﺘﺨ&#= 65166;ﺏ ﻣﻮﺿﻮﻉ ﺩﺭﮐﺎ&#= 65197; ﻫﻨﺮﻯ ﺑﺴﺘﻪ ﺑ&= #65194;ﺭﺟﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺍﻥ &= #65261; ﻋﻘﻠﻰ'ﻭ ﺟﻤﻌﺎ = ﺗﮑﺎﻣﻞ ﻫﻨﺮﻯ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﺳﺖ.ﻭ ﻟﺬﺍ ﺗﮑ= ﺎﻣﻞ ﺭﻭﺣﻰ ﻭ ﺳﻠﻮﻙ = ﮐﻪ ﺩﺭ ﺁﻏﺎﺯ ﺑﺎ ﺗ= ﺰﮐﻴﻪ ﻧﻔس ﺑﺸﺮﻯ ﺷﺮ&#= 65261;ﻉ ﻣﻴﺸﻮﺩ'ﺑﺘﺪﺭ&#= 65267;ﺞ ﺑﻤﺮﺍﺗﺐ ﻋﻤﻮ&#= 65193;ﻯ ﺩﺭ ﮐﻤﺎﻟﺎﺕ ﻣ&= #65268;ﺮﺳﺪ. ﻭ ﺍﺑﺘﺪﺍ ﺑﺎﻳ&= #65194; ﺍﻧﺴﺎﻥ ﻫﻨﺮﻣ&#= 65256;ﺪ ﮔﺮﺩﺩ'ﺑﻌﺪ ﻫﻨ&= #65198; ﺑﻴﺎﻓﺮﻳﻨﺪ.ﻭ &= #65255;ﻪ ﺑﺎ ﮐﺎﺭ ﻫﻨﺮﻯ = ﺧﻮﺩﺭﺍ ﻫﻨﺮﻣﻨﺪ ﺩﺍﻧ&#= 65204;ﺖ.ﮔﺮﭼﻪ ﻣﻴﺘﻮﺍﻥ ﺑﺎ ﻣ&= #65262;ﺿﻮﻉ ﺿﻌﻴﻒ ﺩﺭ ﺻﻮﺭ&= #65173; ﺗﮑﻤﻴﻞ'ﺟﻮﺍﻧ&#= 65168; ﻫﻨﺮﻯ ﺃثر ﻫﻨ= 5198;ﻯ ﺭﺍ ﻗﻮﻯ ﻭﻏﻨﻰ = ﺗﺮ ﮐﺮﺩ.ﮐﻪ ﺩﺭ ﻫﺮ= ﺣﺎﻝ ﺗﻮﺳﻌﻪ ﺍﻓﻘﻰ &= #65261;ﻣﻌﺮﻓﺖ ﻭﻣﻨﺎﺳﺐ ﺯﻣﺎ&#= 65253; ﻭﻣﮑﺎﻥ ﻣﺤﺪﻭ&#= 65193;ﻯ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻟﺬ&= #65173; ﺁﻭﺭﻧﺪﻩ ﻓﺮﺍ&#= 65261;ﺍﻥ ﺗﺮ'ﻣﻮﺿﻮﻉ ﺗﮑ&= #65166;ﻣﻞ ﺑﺨﺶ ﻋﻘﻠﻰ ﻣﻴ&= #65170;ﺎﺷﺪ.ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﻋﺎﻗ&#= 65246; ﻭ ﺳﺎﻟﻢ ﻣﻴﺘﻮ&= #65165;ﻧﺪ ﺍﺭﺍﺋﻪ ﺑﺪﻫﺪ.<= /span> ﺩﺭ ﺳﻤﺒﻮʌ= 47;ﻴﺴﻢ ﻣﻮﺿﻮﻉ ﺿﻌﻴﻒ &= #65183;ﺎﺋﻰ ﻧﺪﺍﺭﺩ ﻭﻟﻰ ﻣ&= #65262;ﺿﻮﻉ ﺩﺭ ﺳﻤﺒﻮﻟﻴﺴ&#= 65250; ﻇﺎﻫﺮ ﻭﺑﺎﻃﻨ&#= 65264; ﺭﺍﺩﺍﺭﺩ. ﻣﻮﺿ&= #65262;ﻉ ﻇﺎﻫﺮﻯ ﺁﻥ' ﻫﻤ= ﺎﻥ ﺍﻣﻮﺭ ﻓﺎﻧﺘﺰ&#= 65263; ﻭ ﺁﺭﺯﻭﺋﻰ ﺧﻴ&= #65248;ﻰ ﻏﻴﺮ ﻭﺍﻗﻌﻰ ﺍ&= #65203;ﺖ.ﮐﻪ ﻟﺬﺕ ﺑﺨﺶ ﻋﻮﺍ&= #65249; ﺍﺳﺖ'ﻭﻟﻰ ﻇﺎﻫ&= #65198; ﻣﻮﺿﻮﻉ ﻓﺮﺻﺖ &= #65251;ﻴﺪﻫﺪ'ﮐﻪ ﺍﻣﻮﺭ ﺑﺎﻃﻨﻰ &= #65251;ﻮﺿﻮﻉ ﺧﻮﺩ ﻧﻤﺎﺋﻰ ﮐ&= #65256;ﺪ.ﮐﻪ ﻫﻤﺎﻥ ﻗﺼﺪ ﻫﻨ&= #65198; ﺑﺮﺍﻯ ﺗﻤﺎﺷﺎ&#= 64380;ﻰ ﺍﺳﺖ.ﻭﻟﻰ ﺩﺭ ﻫ= ﻨﺮﻣﻨﺪ ﺍﻟﻬﻰ ﻋﺮﺿﻪ ﺑ&= #65198;ﺍﻯ ﻋﻤﻮﻡ ﻫﺪﻑ ﻧﻤ&= #65268;ﺒﺎﺷﺪ'ﮔﺮﭼﻪ ﻧﺼﻴﺤﺖ ﻭ ﻳﺎﺩ&= #65153;ﻭﺭﻯ ﮔﺬﺭﺍﻥ ﻫﺴﺖ.ﮐ&= #65258; ﺩﺭ ﺁثاﺭ ﻭ ﺍﺷ&#= 65228;ﺎﺭ ﺷﻌﺮﺍﻯ ﻋﺎﺭﻑ &= #65193;ﻳﺪﻩ ﻣﻴﺸﻮﺩ.ﺑﻠﮑﻪ &= #65169;ﻴﺸﺘﺮ ﭼﻨﺪ ﺳﺎﻟﻚ ﻭ ﺣ= ﺘﻰ ﭼﻨﺪ ﻣﺴﺘﻌﺪ ﻣ&= #65262;ﺭﺩ ﻧﻈﺮ ﻫﻨﺮﻣﻨﺪ &= #65165;ﻟﻬﻰ ﺍﺳﺖ. ﻣﻮﺿﻮﻉ ﺩ= ﺭ ﻫﻨﺮ ﺩﺭﺷﺄﻥ ﺁ&= #65253; ﻧﻴﺴﺖ ﮐﻪ ﺗﻮﺟ&= #1617;ﻪ ﻧﺎﻇﺮ ﺑﻌﻨﻮﺍ&#= 65253; ﻣﻮﺿﻮﻉ ﺟﻠﺐ ﺷ&= #65262;ﺩ.ﻳﻌﻨﻰ ﺍﻋﻠﺎﻡ ﻣﻮﺿﻮ&#= 65225; ﻣﻄﺮﺡ ﻧﻴﺴﺖ.ﺑ&= #65248;ﮑﻪ </spa= n>ﺩﺭ ﺫﺍﺕ' ﺗﻌ= 5170;ﻴﺮ ﻫﻨﺮﻯ ﺍﻳﻦ ﻣﻮ&= #65215;ﻮﻋﺎﺕ ﻇﺎﻫﺮﻯ ﻭ ﺑﺎﻃ&= #65256;ﻰ ﻣﺘﺪﺭﺝ ﻫﺴﺖ.ﻭ = ﺍﺑﺘﺪﺍ ﺧﻮﺩ ﺃثر ﻫﻨﺮ= 5263;'ﻣﻮﺭﺩ ﺗﻮﺟّﻪ ﻗﺮﺍﺭ &#= 65251;ﻴﮕﻴﺮﺩ'ﺑﻌﺪ ﻣﻮﺿﻮﻋﺎﺕ ﻇﺎ&#= 65259;ﺮﻯ'ﻭ ﺷﺎﻳﺪ ﻫﻤﻪ ﻣﻮ&= #65215;ﻮﻋﺎﺕ ﺑﺎﻃﻨﻰ ﺁﻥ.ﻣﻴ&= #65176;ﻮﺍﻥ ﮔﻔﺖ ﭘس ﺃثر ﻫ= 5256;ﺮﻯ' ﺧﻮﺩ ﻣﻮﺿﻮﻉ ﺧ&= #65262;ﻳﺸﺘﻦ ﺍﺳﺖ.ﻣﺎﺩﺍﻡ ﮐ&= #65258; ﺃثر ﺗﻌﺒﻴﺮﻯ = 5259;ﻨﺮﻯ ﺑﺎ ﺧﻮﺩ ﺩﺍﺭﺩ = ﻭﺗﻤﺎﻡ ﺻﻔﺎﺕ ﺃثرﻫﻨA= 198;ﻯ'ﺑﺎ ﺧﻮﺩ ﺃثر ﺩﺭ ﻭ&#= 65187;ﺪﺕ ﻭ ﻳﮕﺎﻧﮕﻰ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻋﻨﺼﺮ ﺳﻮم هن= 85; 'ﺗﻌﺒﻴﺮﻫﻨﺮ᥾= 3; اکسپریشن ﺍﺳ&#= 65174;.ﺩﺭ ﻣﻮﺿﻮﻉ ﻫﻨﺮ ﺩ&= #65267;ﺪﻳﻢ ﮐﻪ ﻣﻌﻨﻰ ﻭ ﺗﻌ= ﺒﻴﺮ ﻣﻴﺘﻮﺍﻧﺴﺖ ﺍ&#= 65197;ﺯﺵ ﭘﻴﺪﺍ ﮐﻨﺪ.ﻭ ﻫ= ﺮ ﻣﻮﺿﻮﻋﻰ ﻫﺎﻟ&#= 65258;ﺍﻯ ﺍﺯ ﻣﻌﺎﻧﻰ ﻫﻤ&= #65198;ﺍﻩ ﺩﺍﺭﺩ. ﻫﻤﺎﻥ ﻣ= ﻌﺎﻧﻰ ﺍﺳﺘﺪﻟﺎﻟﻰ ﺩ&#= 65197; ﻣﻌﺎﻧﻰ ﺑﺎﻃﻨ&#= 65264;'ﮐﻪ ﺳﻤﺌﺎﺗﻰ ﻫﺎ ﺭ&= #65165; ﻣﻴﺴﺎﺯﺩ. ﻣﻌﻨ&= #65264; ﻭ ﺗﻌﺒﻴﺮ ﭼﻮﻥ = ﻧﻮﺭﻯ ﭘﺮﺍﮐﻨﺪﻩ ﻣﻴ&#= 65208;ﻮﺩ.ﻭ ﺍﻳﻦ ﺍﺷﻌﺎﻉ ﻣ&= #65228;ﺎﻧﻰ ﺭﺍ'ﺗﻌﺒﻴﺮ ﻫﻨ&= #65198;ﻯ ﺑﻌﻬﺪﻩ ﺩﺍﺭﺩ &= #65207;ﺎﻳﺪ ﻣﻬﻤﺘﺮﻳﻦ ﺻﻨ&#= 65228;ﺖ ﻳﻚ ﻣﻮﺿﻮﻉ ﺟﻤ&= #65166;ﻟﻰ ﺍﺳﺘﺘﻴﮑﻰ'ﻫﻤ&#= 65166;ﻥ ﻣﺠﻤﻮﻋﻪ ﺑﺰﺭ&#= 64402; ﺍﺯ ﻣﻌﺎﻧﻰ ﺑﺎ&= #65207;ﺪ.ﮐﻪ ﻋﻤﻖ ﻣﻮﺿﻮﻉ ﻳ&= #65242; ﺃثر ﻫﻨﺮﻯ ﻣﺤ= 5204;ﻮﺏ ﻣﻴﺸﻮﺩ. ﻣﺎﺩﻩ = ﻫﻨﺮﻯ ﺍﺯ ﻃﺒﻴﻌﺖ ﻣﻮ&= #65215;ﻮﻉ' ﺍﺯ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65185; ﻣﺪﺑّﺮ ﻫﻨﺮﻣ= 5256;ﺪ ﺗﻌﺒﻴﺮﻯ ﺍﻟﻬ&#= 65166;ﻡ ﻣﻴﮕﺮﺩﺩ.ﺯﻳﺮ&#= 65165; ﻣﻮﺿﻮﻉ ﺍﺻﻠﻰ &= #64400;ﺎﺭ ﻫﻨﺮﻯ ﺩﺭ ﻫﻤﻪ = ﻣﻮﺟﻮﺩﺍﺕ'ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭﻣﺮ&#= 65165;ﺗﺐ ﺍﻟﻬﻰ'ﻳﺎ ﻫﻤﺎ&= #65253; ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻏ&= #65268;ﺒﻰ ﻣﻮﺟﻮﺩ ﻧﺎﻣﺮ&#= 65163;ﻰ'ﻭ ﻳﺎ ﻏﻴﺮ ﻣﻮﺟﻮ&= #65193; ﻭﻧﻴﺎﻣﺪﻩ ﺑﻈ&#= 65260;ﻮﺭ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺗﻌ&= #65170;ﻴﺮ ﻭ ﺑﻴﺎﻥ ﺑﺎ ﮐﻤ= ﻚ ﺍﺭﻭﺍﺡ ﻣﺪﺑّ= 5198; ﻫﻨﺮﻣﻨﺪ ﻭ ﻫﺮ = ﻣﻮﺟﻮﺩﻯ ﺍﻟﻬﺎﻡ ﻣﻴﺮﺳ&#= 65194;.ﻭ ﺑﺎ ﺗﻤﺮﻳﻨﺎﺕ &= #65235;ﻴﺰﻳکی هنرﻣﻨﺪ ﻭﻫﺮ A= 251;ﻮﺟﻮﺩﻯ ﺑﺼﻮﺭﺕ ﺳﺎﻳﺒ&#= 65198;ﻧﻴﺘﻴﻚ ﻣﻠﮑﻪ ﻭ ثاﺑﺖ &#= 65193;ﺭ </spa= n>ﻣﺎﺩﻩ ﻣﻴﮕʋ= 98;ﺩﺩ.ﻭ ﻫﻨﺮﻫﺎﻯ ﺟﻬﺎ&#= 65253; ﺑﺮﺗﺮ ﻧﺎﺳﻮﺕ' = ﺑﺮﺍﻯ ﻫﺪﺍﻳﺖ ﻣﺮﺍﺗ&#= 65168; ﻧﺎﺳﻮﺗﻰ ﺍﺳﺖ.&= #65267;ﺎ ﻣﺮﺍﺗﺐ ﻣﺪﺑّ= 5198; ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻣ&= #65198;ﺍﺗﺐ ﺧﺎﻡ ﻭ ﺟﺎﻫﻞ'ﻭ= ﺑﺪﻭﻥ ﮐﻤﺎﻟﺎﺕ ﺑﻴﺸ&#= 65176;ﺮ ﻣﻴﺒﺎﺷﺪ. ﻫﻤﺎ&= #65253; ﮐﺎﺭ ﻣﺎﺩﺭ ﻳﺎ = ﻣﻌﻠّﻢ'ﮐﻪ ﺑﻄﻔﻞ ﺍﻟﻬﺎﻡ &= #65251;ﻴﺮﺳﺎﻧﺪ.ﺗﺎ ﻃﻔﻞ ﺗﻤﺮﻳﻦ ﻋ&= #65252;ﻠﻰ ﺁﻧﺮﺍ ﺑﻨﻤﺎﻳ&#= 65194;. ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺩ&= #65261;ﺭﻩ ﺳﻠﻮﻙ'ﻫﻤﻴﻦ ﻧ&= #65240;ﺶ ﻣﻬﻢ ﺁﻣﻮﺯﺵ ﻭ = ﺗﻤﺮﻳﻨﻰ ﺭﺍ ﺩﺍﺭﻧﺪ.ﺻﻔ&= #65166;ﺗﻰ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺣﺬ= ﻑ ﻣﻴﮑﻨﺪ ﻭ ﺑﺎ ﺗ= ﻤﺮﻳﻦ ﻫﻤﺮﺍﻩ ﺧﻄﺎ ﺑ&= #65212;ﻔﺎﺕ ﺟﺪﻳﺪ ﺑﺮﺗﺮﻯ &= #65169;ﺠﺎﻯ ﺁﻥ ﺭﺳﻴﺪ. ﻭ ﻳﺎ= ; ﺧﻄﺎﻯ ﻧﻴﺎﺯﻣﻨﺪ ﺗﺼ&#= 65188;ﻴﺢ ﭘﻴﺮ. ﻟﺬﺍ ﺗﻤﺎ= ﻡ ﮐﺎﺭﻫﺎﻯ ﻫﻨﺮ&#= 65263;'ﺑﺪﻭﻥ ﺍﺑﻬﺎﻡ ﺩﺭ ﺑﻴ&= #65166;ﻥ ﻭ ﺗﻌﺒﻴﺮ ﻧﻴﺴ&= #65174; ﻭ ﭘﺮ ﺑﺎﺭ ﺍﺯ ﺗ= ;ﻌﺒﻴﺮﺍﺕ ﺳﻤﺒﻮﻟﻴﻚ ﻣﻴ&#= 65170;ﺎﺷﺪ. ﮐﻪ ﻫﺮﭼﻪ ﺍﻳﻦ = ﺟﻨﺒﻪ ﺃثر ﻫﻨﺮﻯ ﺩﺭ &#= 65169;ﻴﺎﻥ </spa= n>ﺳﻤﺒﻮﻟﻴﻚ ʋ= 53;ﻥ ﺑﻴﺸﺘﺮ ﺑﺎﺷﺪ' = ﺗﻌﺎﻟﻰ ﺑﺨﺶ ﻧﺎﻇﺮ ﺃث&#= 1585; ﻫﻨﺮﻯ ﻫﺴﺖ.ﮐﻪ = ﺩﺭ ﺧﻮﺩ ﻧﻴﺰ ﺑﺮﺍ&= #65263; ﺗﻔﮑّﺮ ﻭ ﺗﻮﺟ&#= 1617;ﻪ ﻣﺎﻳﻪ ﻣﻴﮕﺬﺍ&#= 65197;ﺩ.ﻭ ﺃثر ﺑﺪﻭﻥ ﺑﻴ= 5166;ﻧﺎﺕ ﺳﻤﺒﻮﻟﻴﻚ ﻭﻣ&#= 65170;ﻬﻢ ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪ &= #65261; ﺁﻣﻮﺯﻧﺪﻩ ﺩﻳ&#= 64405;ﺮﺍﻥ ﻧﻴﺴﺖ.ﻭلی ﺒﺎ= 5199; ﻳﻚ ﺃثر ﻫﻨﺮﻯ= 5194;ﺭﺍﺭﺯﺵ'ﺑﺴﺘʌ= 58; ﺑﺴﺮﺷﺎﺭﻯ ﺍﺯ &= #65251;ﻌﺎﻧﻰ ﻭﺍﺿﺢ ﻭ ﻣﺒﻬم &= #65252;ﻴﺒﺎﺷﺪ. ﮐﻪﺍﮔﺮ ﺃثر ﻫ= 5256;ﺮﻯ ﺍﺑﻬﺎﻡ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;'ﻭﻟﻰ ﺩﺍﺭﺍﻯ ﺍﻋﻤﺎ&#= 65237; ﻭﺗﻨﻮﻉ ﺑﺎﻳﺪ&#= 65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ.ﮔﺮﭼﻪ ﻣ&= #65208;ﮑﻞ ﻓﻬﻢ ﺑﻴﺎﻧﺎﺕ &= #65203;ﻤﺒﻮﻟﻴﻚ ﻭ ﺗﻔﺼﻴﻠﻰ ﻭ ﻣ= ﺒﻬﻢ ﺩﺭ ﻫﺮ ﻗﻄﻌﻪ ﻫ= ﻨﺮﻯ' ﻧﻴﺎﺯﻣﻨﺪ ﻣﻔ&#= 65204;ّﺮ ﻭ ﻧﺎﻗﺪ ﮐﺎﺭﺩ&= #65165;ﻥ ﻣﻴﺒﺎﺷﺪ. ﺍﮔﺮ = ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ ﺣﺎﺿ&#= 65198; ﻧﺒﺎﺷﺪ ﻟﺰﻭﻣ&#= 65264; ﻫﻢ ﻧﺪﺍﺭﺩ'ﮐﻪ = ﻣﻌﺎﻧﻰ ﺃثر ﻫﻨﺮﻯ'ﺩﺭ &#= 65255;ﻬﺎﻳﺖ ﻣﺮﺑﻮﻃﻪ ﻣﻮﺿ&#= 65262;ﻋﺎﺕ ﻭ ﺗﻌﺒﻴﺮﺍﺕ ﻇ&= #65166;ﻫﺮﻯ ﺃثرﺑﺎﺷﺪ' ﺍﮔ= 5198; ﻗﻄﻌﻪ ﻫﻨﺮﻯ ﺩ&= #65197; ﺳﻄﻮﺡ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﺍﺯ ﮐﻤﺎﻝ ﺑﻮﺩ&= #65257; ﺑﺎﺷﺪ. ﺯﻳﺮﺍ ﻏ= ﺎﻟﺐ ﻣﻮﺿﻮﻋﺎﺕ ﻫﺮ &= #65155;ثرﻫﻨﺮﻯ'ﺧﻴʌ= 48;ﻰ ﺯﻭﺩ ﺗﺒﺪﻳﻞ ﺑ&= #65228;ﻠﺎﺋﻢ ﻭ ﺍﻣﺎﺭﺍﺕ ﻭ ﺳ= ﻤﺒﻮﻟﻬﺎ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﺑ&= #65194;ﻳﻦ ﺗﺮﺗﻴﺐ ﻣﺎﺭﺍ &= #65169;ﻌﻤﻖ ﻳﻚ ﺃثر ﻫﻨﺮﻯ &#= 65251;ﻴﺒﺮﺩ.ﺯﻳﺮﺍ ﻣﻮﺿﻮﻋﺎﺕ ﻭ ﺗ&= #65228;ﺒﻴﺮﺍﺕ ﻭﺑﻴﺎﻧﺎﺕ ﺑﺎ&#= 65219;ﻨﻰ ﻭﻣﺒﻬﻢ ﻳﻚ ﺃث&#= 1585; ﻧﺎﭘﻴﺪﺍ ﻫﺴﺘ&#= 65256;ﺪ.ﻭ ﺑﺎﻳﺪ ﺑﺎ ﮐﻤﻚ<= /span> </spa= n>ﻫﺮ ﺁﮔﺎﻫﻰ'A= 199; ﺁﻧﻬﺎ ﺭﻭﺷﻦ ﻭ ﻇﺎﻫﺮ = ﺷﻮﻧﺪ.<o:p></o:p> = 4344;س ﻣﻮﺿﻮﻋﺎﺕ ﺃث= 585;ﻫﻨﺮﻯ'ﺩﺭ ﺧﺪﻣﺖ ﺗﻌﺒﻴﺮ &= #64400;ﻠّﻰ ﻇﺎﻫﺮ ﻭ ﺑﺎﻃﻦ = ﺃثرﺍﺳﺖ. ﮐﻪ ﺍﻳﻦ ﻣﻮﺿﻮ&= #65227;ﺎﺕ ﺯﻭﺩ ﺩﺭ ﻧﻈﺮ ﻣ= ﺘﻠﺎﺷﻰ ﺷﺪﻩ' ﻭ ﺑﺸﮑﻞ ﻣ= ;ﻌﺎﻧﻰ ﻧﺎﭘﻴﺪﺍ ﺩﺭ ﻧ&= #65224;ﺮ ﺗﻤﺎﺷﺎﮔﺮ ﺩﺭ&#= 65251;ﻴﺂﻳﺪ.ﻭ ﺍﻳﻦ ﺧﻮﺩ ﻧﻮﻋ&= #65264; ﺗﺠﺮﻳﺪ ﻭ ﻓﻨﺎ&= #64344;ﺬﻳﺮﻯ ﻭ ﺗﺨﻠﻴﻪ ﺟﻨﺒ&= #65258; ﻫﺎﻯ ﻣﺎﺩﻯ ﺍﺳ&= #65174;. ﮐﻪ ﺍﻧﺴﺎﻥ ﺷﺎ&= #65267;ﺴﺘﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ'&= #65193;ﺭ ﺗﻤﺎﻡ ﺍﻣﻮﺭ ﺯ&= #65255;ﺪﮔﻰ ﮐﻪ ﺭﻭﺑﺮﻭ ﻣﻴ&= #65208;ﻮﺩ'ﺍﻳﻦ ﺗﺠﺮﻳﺪ ﻣﺎﺩﻩ &= #65197;ﺍ ﻣﻴﻨﺎﻣﻨﺪ'ﻭ ﻣ&= #65228;ﻨﻰ ﻧﺎﭘﻴﺪﺍ ﺭﺍ ﺍ&= #65199; ﻫﺮ ﭘﺪﻳﺪﻩ ﻭ ﺭ= ﺧﺪﺍﺩﻯ ﺑﻴﺮﻭﻥ ﻣﻰ ﮐﺸ&= #65194;.ﮐﻪ ﻫﺮﭼﻪ ﺗﻤﺮﻳﻦ &= #65169;ﻴﺸﺘﺮ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ'&= #65259;ﻤﺮﺍﻩ ﺑﺎ ﻋﺸﻖ ﺑﺎﻳﻦ = ﮐﺎﺭ'ﻭ ﺑﻘﺼﺪ ﺗﮑﺎﻣﻞ &= #65169;ﻴﺸﺘﺮ ﺧﻮﺩ ﻭ ﺩﻳﮕﺮﺍ&= #65253;'ﺍﻳﻦ ﺍﻣﺘﺰﺍﺝ ﻣﻌﺎ&#= 65255;ﻰ'ﻭ ﺍﺳﺘﺒﻄﺎﻥ ﺍﻣ&#= 65262;ﺭ'ﻭ ﺑﻴﺮﻭﻥ ﮐﺸﻴﺪ&#= 65253; </spa= n>ﺑﺎﻃﻦ ﻣﺨﻔʌ= 64; ﻭ ﺑﺎﻃﻨﻰﻣﻬﺎﺭ= 5173; ﻭ ﺳﺮﻋﺖ ﻭ ﺩﻗّ&= #65174; ﺍﺳﺘﻨﺘﺎﺝ ﺑﻴ&#= 65208;ﺘﺮ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.&= #65251;ﻮﺿﻮﻋﺎﺕ ﻇﺎﻫﺮﻯﺃثر ﻫA= 256;ﺮﻯ' ﺑﺎﻳﺪ ﮐﻤﻚ ﮐﻨ&= #65256;ﺪ'ﮐﻪ ﻣﻮﺿﻮﻋﺎﺕ ﺑﺎ&#= 65219;ﻨﻰ ﻇﻬﻮﺭ ﮐﻨﻨﺪ.ﻭ = ﺍﻳﻦ ﮐﺎﺭ ﺍﺳﺘﺪﻟﺎ&#= 65245; ﻭﺗﻮﺿﻴﺢ ﻭﺗﻔ&#= 65204;ﻴﺮ ﻭ ﺗﻌﺒﻴﺮ ﻭ ﻋﺒ= ﺮﺕ ﮔﻴﺮﻯ ﻫﺎﻯ ﻫﻤ&= #65268;ﺸﮕﻰ ﺍﻧﺴﺎﻥ'ﺻﺎﺣﺐ &= #65239;ﺪﺭﺕ ﺗﺨﻴّﻞ ﻭ ﺗﺼﻮ&#= 65197; ﻋﻘﻠﻰ ﮐﺎﻓﻰ ﺍ&= #65203;ﺖ. ﻫﻨﺮﻣﻨﺪ ﺯﻣﻴ&#= 65256;ﻪﻫﺎﻯ ﻣﻨﺎﺳﺐ ﻟﺎﺯﻡ &= #65197;ﺍ ﺑﺮﺍﻯ ﺗﻤﺎﺷﺎ&#= 64404;ﺮ ﺧﻮﺩ ﺁﻣﺎﺩﻩ ﻧ&= #65252;ﺎﻳﺪ.ﻭﺍﻟّﺎ ﻧﺎﻇﺮﺍﻥ ﺍﮐﺘ&#= 65236;ﺎ ﺑﻠﺬﺕ ﺿﻌﻴﻒ'ﻭ = ﺑﺮﺩﺍﺷﺖ ﺍﻓﻘﻰ ﻭ ﻗﺸﺮﻯ = ﻣﻰ ﻧﻤﺎﻳﻨﺪ.ﮐﻪ ﺍ&= #65255;ﻄﺒﺎﻗﻰ ﺑﺎ ﻭﺍﻗﻊ ﻇﺎﻫ&= #65198; ﺃثر ﻫﻨﺮﻯ ﺩﺍ= 5197;ﺩ'ﻭﻟﻰ ﺑﺎ ﺑﺎﻃﻦ ﺁﻥ ﺍ= ﻧﻄﺒﺎﻕ ﻧﺪﺍﺭﺩ.ﭘس ﻣﻔ&#= 65268;ﺪ ﻋﻮﺍﻡ ﺑﻮﺩﻥ ﮐ&= #65166;ﺭ ﻣﻔﻴﺪﻯ ﺍﺳﺖ'ﻭ&= #65247;ﻰ ﻫﺪﻑ ﻧﻬﺎﺋﻰ ﻧ&= #65268;ﺴﺖ.ﮐﻪ ﺑﺎﻳﺪ ﺗﻌﺎﻟﻰ &= #65235;ﮑﺮﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194; ﮐﻪ ﺍﻳﻦ ﮐﺎﺭ ﺍ= ﺣﺘﻤﺎﻟﻰ ﻳﻚ ﺃثر ﻫﻨﺮﻯ &#= 65227;ﻤﻴﻖ ﻭ ﺑﺎﻃﻨﻰ ﺩﺍﺭ = ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺟﻬﺎﻥ ﭘﻴﺸ&= #65198;ﻓﺖ ﻋﻘﻠﻰ ﺩﺭ ﺗﺼﻮ&= #65197; ﻫﻨﺮﻣﻨﺪ ﻫﺴﺖ'&= #65261; ﺗﺎﺣﺪﻭﺩﻯ ﺑﺴ&#= 65176;ﻪ ﺑﻘﺪﺭﺕ ﺗﻌﺒﻴ&#= 65198; ﻫﻨﺮﻣﻨﺪ ﻇﺎﻫ&#= 65198; ﻣﻴﮕﺮﺩﺩ. </= span> ﻭ ﺍ@= 404;ﺮ ﻫﻨﺮ ﻣﻴﺘﻮﺍﻧ&#= 65194;'ﺷﮑﻞ ﻣﻮﺿﻮﻋﺎﺕ ﺭﺍ &= #64400;ﻪ ﻧﻤﺎﻳﺶ ﻣﻴﺪﻫ&#= 65194;'ﺑﺮ ﺣﺴﺐ ﺳﺒﻚ ﻫﻨﺮ&= #65263; ﺧﻮﺩ ﺩﺭﺁﻭﺭﺩ'&= #64404;ﻮﺋﻰ ﻫﻨﺮﻣﻨﺪ ﻣﻮﺿ&#= 65262;ﻉ ﺭﺍ ﺍﺯ ﻋﺎﻟﻢ ﻭ= ﺍﻗﻌﻰ ﻣﺎﺩﻯ' ﺑﻌﻮﺍﻟ&= #65250; ﺳﺤﺮ ﺁﻣﻴﺰ ﻭﻓ&= #65166;ﻧﺘﺰﻯ ﻣﻴﺒﺮﺩ.ﻭﻫﻨﺮ&#= 65251;ﻨﺪ ﺩﺳﺘﮑﺎﺭﻯ ﻫﺎ&#= 65263; ﺧﻮﺩﺭﺍ ﺩﺭ ﺍﻳ&= #65254; ﻣﻮﺿﻮﻋﺎﺕ ﻣﻴ&#= 65256;ﻤﺎﻳﺪ.ﮐﻪ ﺩﺭ ﺳﻄﺢﮐﻤﺎﻟ&#= 65166;ﺕ ﻭ ﺷﺎﻳﺴﺘﮕﻰ ﻫ&= #65166;ﻯ ﺍﻭ ﻣﻴﺒﺎﺷﺪ'ﻭ&= #65193;ﺭ ﻭﺍﻗﻊ ﻫﻢ ﻫﻨﺮ&= #65251;ﻨﺪ ﺩﺭ ﺍﻳﻦ ﮐﺎﺭﻫ&= #65166;ﻯ ﺧﻮﺩ ﻭ ﺩﺳﺘﮑﺎ&= #65197;ﻯ هاﻯ ﺧﻮﻳﺶ ﺩﺭ= 5251;ﻮﺿﻮﻋﺎﺕﻣﻴ᥵= 0;ﺎﺷﺪ'ﻭ ﻫم ﻧﺎﻇﺮﺍﻥ ﺳ&#= 65198;ﮔﺮﻡ ﻭ ﺍﺗﻠﺎﻑ ﻋﻤﺮ = ﻣﻴﮑﻨﺪ. ﺯﻳﺮﺍ ﺑﻬﺮﻩ ﮐ&= #65252;ﺘﺮ ﺑﺮﺩﻥ ﻋﺮﺽ ﺯﻧ&= #65194;ﮔی اﺳﺖ' ﮐﻪ ﺟﻨﺒﻪ&= #65231;ﻴﺮ ﺍﺯ ﻃﻮل ﺰﻧﺪﮔ&#= 65264; ﻣﻴﺒﺎﺷﺪ.ﺍﻟﺒ&#= 65176;ﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻋﻠﺎﻭﻩ ﺑﺮﺗﻮ&#= 65183;ّﻪ ﺑﻄﻮﻝ ﺯﻧﺪﮔﻰ &= #65261; ﻋﻤﺮ ﻭﺯﻣﺎﻥ'ﻭ = ﺗﻮﺟّﻪ ﺑﻌﺮﺽ ﺯﻧﺪﮔﻰ &= #65261;ﻟﺬﺗﻬﺎﻯ ﻣﻌﻨﻮﻯ ﺯﻧﺪﮔ&#= 65264;' ﺑﻌﻤﻖ ﺯﻧﺪﮔﻰ &= #65255;ﻴﺰ ﺗﻮﺟّﻪ ﻣﻴﮑﻨ= 5194;.ﮔﻮﺋﻰ ﻋﻘﻞ ﺯﻧﺪﮔﻰ ﻫ&= #65250; ﻃﻮﻝﺑﻴﺸﺘﺮ ﻭ&#= 65259;ﻢ ﻋﺮﺽ ﺑﻴﺸﺘﺮﺑ&#= 65200;ﻧﺪﮔﻰ ﻣﻴﺪﻫﺪ.ﮐﻪ ﻣﺎ = ﺁﻧﺮﺍ (ﺑُﻌﺪﻯ) ﺍﺿﺎﻓ&= #65264; ﺑﺮﺍﻯ ﺣﻴﺎﺕ ﻭ&= #65199;ﻧﺪﮔﻰ ﺃﺑﺪﻯ ﭘس ﺍﺯ ﻣ&= #65198;ﮔ ﻤﻴﮕﻮﺋﻴﻢ.ﻣﻤ&#= 64401;ﻦ ﺍﺳﺖ ﺗﺼﻮﺭ ﮐﺮ&= #65193;'ﮐﻪ ﺍﮔﺮ ﻣﺎﺭﺍ ﺑﺠ&= #65260;ﻨّﻢ ﺑﺮﺩﻧﺪ ﻭ ﺳﻮﺯ&= #65165;ﻧﺪﻧﺪ'ﺁﻧﺎﻥ= 594;یر ﺍﺯ ﻣﺎ خوﺍﻫﺪ &#= 65169;ﻮﺩ.ﻭﻟﻰ ﺍﮔﺮ ﺑﺨﻮﺍﻫﺪ &= #65251;ﺎﺭﺍ ﺑﺒﻬﺸﺖ ﺑﺒﺮﻧ&#= 65194;'ﻣﺎﻧﻨﺪ ﺑﻬﺸﺖ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ'ﻭ ﻫﺰﺍﺭ&= #65165;ﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ = ﮐﺮﺍﻣﺎﺕ'ﺁﻧﮕ&#= 65166;ﻩ ﺑﺎ ﻓﺮب ﺍﻟﻬﻰ &= #65165;ﮔﺮﺁﻥﺒﻬﺸﺘA= 268;ﺎﻥ ﺭﺍ ﻏﻴﺮ ﺍﺯ ﺧﻮ= ﺩﻣﺎﻥ ﺑﺸﻤﺎﺭﻳﻢ'ﭘس &#= 65227;ﻤﻖ ﺯﻧﺪﮔﻰ ﺗﻤﺎﻡ &= #65165;ﺣﺘﻤﺎﻟﺎﺕ ﭘس ﺍﺯ ﻣﺮﮒ ﺍﺳ&= #65174;.ﮐﻪ ﻣﺎ ﺑﺸﮑﻞ ﺗﻮﻟ&= #65194;ﺍﺕ ﻣﺠﺪﺩ ﺑﺠﻬﺎﻥ'&= #65261;ﻟﻰ ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ &= #65255;ﻮﻋﻰ ﺑﻬﺘﺮ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻓﺮﺷﺘﻪﮔﻮﻧﻪ &#= 65261;ﻋﺎﻗﻞ ﺗﺮ'ﻭ ﻳﺎ ﺻﻮﺭﺗ= ﻬﺎﻯ ﻧﺴﺦ ﻭﻣﺴﺦ ﺑﺪ&= #65175;ﺮ ﻧﻮﻋﻰ ﺩﺭ ﮐﺎﺭ&= #65251;ﺎﻫﺎﻣﻴﮕﻮﺋA= 268;ﻢ' ﮐﻪ ﺭﻧﺞ ﺯﻧﺪﮔ&= #65264; ﻭ ﻧﺪﺍﺷﺘﻦ ﻋﻤ&= #65238; ﻭ ﻋﺮﺽ ﻭ ﻃﻮﻝ ﺯ= ;ﻧﺪﮔﻰ'ﺁﻥ ﻣﺮﺣﻠﻪ ﺭﺍ ﻫﻢ = ﺍﮐﻨﻮﻥ ﺩﺭ ﺩﻳﮕﺮ ﺣﻴﻮ&= #65165;ﻧﺎﺕ ﻣﻠﺎﺣﻈﻪ ﺩﺍﺭ&#= 65267;ﻢ.ﺍﻳﻦ ﺣﻴﻮﺍﻧﺎﺕ ﺩﺭ&#= 65193;ﻣﻨﺪ ﮐﻪ ﻣﻰ ﺑﻴﻨﻴﻢ'= ﺣﺘﻰ ﺩﺭ ﺳﻄﺢ ﺯﻧﺪﮔ&= #65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﻧ&= #65204;ﺎﻥ ﻣﺘﻤﺪﻥ'ﺩﺭ ﻭﺍ&= #65239;ﻊ ﻫﻤﺎﻥ ﻣﺎ ﺁﻳﻨ&= #65194;ﻩﮐﺎﺭﻣﺎ ﺭﺍ'ﺍﮐﻨﻮﻥ ﺑﻤ&= #65166; ﻧﺸﺎﻥﻤﻴﺪﻫﻨ= 5194;.ﻳﻌﻨﻰ ﺑﺎﻳﺪ ﺧﻮﺩﻣﺎ&#= 65253; ﺭﺍ ﺟﺎﻯ ﺁﻥ ﺣﻴ= ﻮﺍﻧﺎﺕ'ﺩﺭ ﺳﺮﻣﺎ ﻭ ﮔﺮﻣﺎ = ﻭ ﮔﺮﺳﻨﮕﻰ ﻭ ﺩﺭ&= #65193;ﻣﻨﺪﻯﻗﺮﺍﺭ ﺑﺪﻫﻴﻢ . ﻟﺬﺍ ﮔ= ;ﻔﺘﻪﺍﻧﺪ' ﮐﻪ ﻫﻨﺮ ﻫﻤﺎﻥ = ﮐﻴﻤﻴﺎﮔﺮﻯ ﻭ ﺟﺎﺩﻭ ﮔﺮﻯ ﺍ= ﺳﺖ. ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﺟ&= #65166;ﺩﻭﮔﺮ ﺍﺳﺖ' ﮐﻪ ﺧﺎﻙ ﺭ= ;ﺍ ﻃﻠﺎ ﻭ ﻣس ﺭﺍ ﺯ= ﺭ ﻣﻴﮑﻨﺪ.ﭘس ﻫﻨ&#= 65198;ﻣﻨﺪ ﮐﺎﺭ ﻳﻚ ﻧﻘﻞ ﻣ= ﻄﻠﺐ'ﻳﺎ ﻧﺎﻗﻞ ﻳﻚ ﺍﻳﺪ&= #65257; ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻧ&= #65268;ﺴﺖ. ﺑﻠﮑﻪ ﺭﻗﻴﺐ ﻭ = ﻧﻴﺎﺯﻣﻨﺪﻯ ﺑﺎ ﻃﺒﻴﻌﺖﻭﺍ&#= 65239;ﻌﻰ ﻣﻴﺒﺎﺷﺪ'ﮐﻪﺑ&#= 65198;ﺣﺴﺐﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ &= #65261;ﻋﻘﻠﻰ ﻭ ﺗﮑﺎﻣﻠﻰ ﺍﺳ&= #65174;. ﺍﮔﺮ ﺣﻘﻴﺮ ﺑﺎ&= #65207;ﺪ'ﻃﺒﻴﻌﺖﻭﻓ= 5220;ﺮﺕﺧﻮﺩﺭﺍ ﺁﻟﻮﺩﻩﻣﻴﮑﻨ= 5194;.ﻭﺍﮔﺮ ﺑﻰ ﻧﻈﻤﻰ ﺩﺭ ﻃ= ﺒﻴﻌﺖﻫﻢ ﺑﺎﺷﺪ'ﻭﻯ ﺁﺷﻔ&= #65176;ﻪ ﺗﺮ ﻣﻴﮑﻨﺪ ﻭﮐ&= #65166;ﺭ ﻭ ﺳﻌﻰ ﮔﺬﺷﺘﮕ&= #65166;ﻥ ﺭﺍ'ﺑﺮﺍﻯ ﺗﻨﻈ&= #65268;ﻢ ﻃﺒﻴﻌﺖ ﺧﻨﺸﻰ &= #65261; ﺑﺎﻃﻞ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ. ﻭﺍﮔﺮ ﻫﻨﺮ ﻣﻨ&= #65194; ﺷﺎﻳﺴﺘﮕﻴﻬﺎ= 5263; ﺗﮑﺎﻣﻠﻰ ﻭ ﻣﻌ&= #65248;ّﻤﻰ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ' = ﻃﺒﻴﻌﺖ ﺭﺍ ﺗﻮﺟﻴﻪ ﺑﺮ&= #65165;ﻯ ﻧﺎﻇﺮﺍﻥ ﻫﻨﺮ &= #65191;ﻮﺩ ﻣﻴﮑﻨﺪ ﭼﻪ ﻫﻨ&= #65198;ﻣﻨﺪ ﺍﻟﻬﻰ ﻭ ﻳﺎ ﻫﻨ= ﺮ ﻏﻴﺮ ﺍﻟﻬﻰ. ﭼﻮﻥ ﺗﻮﺍﻧ= ;ﺴﺘﻪﮐﻪ ﻃﺒﻴﻌﺖ ﺭﺍ ﺩﺭ&= #65203;ﺖ ﺑﺸﻨﺎﺳﺪ. ﮔﺎﻫ&= #65264; ﺍﺯ ﺁﻥ ﺗﻘﻠﻴﺪ = ﺩﺭ ﺍﻗﺪﺍﻣﺎﺕﺧﻮ= 5193; ﻣﻴﮑﻨﺪ' ﻭﮔﺎﻫ&= #65264; ﻋﺒﺮﺕ ﺍﺯ ﺁثا= 5197; ﻗﺪﻳﻤﻰ ﻭ ﺑﺎﺳ&= #65176;ﺎﻧﻰ ﺩﺭ ﻃﺒﻴﻌﺖ ﺭﺍ = ﻣﻴﮕﻴﺮﺩ. ﻭﮔﺎﻫﻰ ﻧﻴﺰ ﺑ&= #65166; ﻧﻈﺮﻳّﺎﺕ ﻭ ﺳ&#= 65268;ﺴﺘﻤﻬﺎﻯ ﻓﻠﺴﻔﻰ ﻭ ﻋﻘﻴ&= #65194;ﺗﻰ ﺩﺭﺳﺖ ﺧﻮﺩ'ﮐﻤ&= #65242; ﺑﺂﻳﻨﺪﮔﺎﻥ ﺑ&#= 65198;ﺍﻯ ﻓﻬﻢ ﻣﻨﻈّﻢ ﻃ&#= 65170;ﻴﻌﺖ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ.&= #64400;ﻪ ﻧﻈﺎﻣی ﺪﺭ ﻃﺒ&#= 65268;ﻌﺖ ﻫﺴﺖ'ﮐﻪ ﺗﺎ ﮐﻨ= ﻮﻥ ﺑﺎﻳﻦ ﮐﻤﺎﻟﺎ&#= 65173; ﺧﻮﺩ ﺭﺳﻴﺪﻩ ﺍ&= #65203;ﺖ.ﻭ ﭘس ﺍﺯ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ ﺳﺎﻟﻬﺎ.ﺯﻳﺮﺍ &= #64400;ﺎﺭﻣﺎﻳﻪ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﻭ ﺧﺎﻟﻖ ﻃﺒﻴﻌ&= #65174; ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﻧﻈﻢ ﺩﺭ ﺫﻫﻦ ﺍﻧﺴﺎ&= #65253; ﻧﺎﻇﺮ ﻃﺒﻴﻌﺖ &= #65261;ﺟﻮﺩ ﻧﺪﺍﺭﺩ.ﻭ ﻳﺎ ﺁ= ﺷﻔﺘﮕﻰ ﻫﺴﺖ'ﮐﻪ ﻋﻠﻢ ﻭ= ﺩﺍﺩﻩ ﻫﺎﻯ ﻓﻴﺰﻳﮑﻰ' = ﻣﻔﻴﺪ ﺯﻣﺎﻥ ﮐﻮﺗﺎﻩ &= #65165;ﻳﻦ ﺁﺷﻔﺘﮕﻰ ﺫﻫﻦ &= #65165;ﻧﺴﺎﻥ ﺭﺍ ﺑﻮﺟﻮﺩ ﺁﻭ&= #65197;ﺩﻩ.ﮐﻪ ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﺍ&= #65255;ﺴﺎﻧﻰ ﺗﺮ ﺩﺭ ﺟﻬﺎﻥ ﺻ= ﻨﻌﺘﻰ ﺗﺮ ﻭ ﻓﻴﺰﻳﮑﻰ = ﺗﺮ ﺍﻳﺠﺎﺩ ﮐﺮﺩﻩ &= #65165;ﺳﺖ.ﭘس ﻣﺎ ﺍﮔﺮ ﺑﺨﻮﺍ&= #65259;ﻴﻢ ﺑﺮﺍﻯ ﮐﺎﺭ ﻫﻨ&= #65198; ﻭ ﺃثر ﺁﻥ ﺩﺭ ﺟ&= #65166;ﻣﻌﻪ ﺑﺸﺮﻯ ﻭ ﮐﻞّ ﻃ&= #65170;ﻴﻌﺖ ﺃثرﻯ ﻗﺎﺋﻞ ﺑ= 5166;ﺷﻴﻢ'ﺑﻬﺘﺮ ﺍﺳﺖ ﺍﺑﺘﺪﺍ ﺗ&= #65256;ﻈﻴﻢ ﻓﮑﺮ ﻭ ﺭﻭﺍﻥ ﻭ= ﺭﺍﻩ ﺯﻧﺪﮔﻰ ﺧﻮﺩﺭ&#= 65165;ﻣﺮﺗّﺐ.ﻭ ﺑﻤﺮﺍﺗﺐ ﻣﻴﺴ&#= 1617;ﺮ ﺍﺯ ﮐﻤﺎﻟﺎﺕ ﻣ&= #65262;ﺟﻮﺩ ﺑﺮﺳﻴﻢ. ﺑﺎﺯ ﻫ= ﺴﺘﻰ ﻃﺒﻴﻌﺖﺭﺍ ﺑﺎ&#= 65247;ﺎ ﺑﺒﺮﻳﻢ.ﮐﻪ ﺍﮔ&= #65198; ﻓﺮﻫﻨﮓ ﻭ ﺗﺤﺼ&= #65268;ﻞ ﮐﻤﻚ ﮐﻨﺪ'ﻭﻟﻰ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻳﻚ ﺷﺒﻪ = ﺭﻩ ﺻﺪ ﺳﺎﻟﻪ ﻧﻴﺰ = ﻣﻴﺘﻮﺍﻧﺪ ﺑﺒﺮﺩ ﻭ ﻧﻪ ﻓﻘ= ﻂ ﺧﻮﺩﺭﺍ ﻣﻨﻈّ= 5250; ﮐﺮﺩﻩﺍﻧﺪ'ﮐﻪ &= #65193;ﻳﮕﺮﺍﻥ ﺭﺍ ﻣﻨﻈّﻢ ﺩﺭ &= #65235;ﮑﺮ ﻭﺯﻧﺪﮔﻰ ﻭ ﻓﻄ&= #65198;ﺕ ﺧﻮﺩﺷﺎﻥ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ.ﻭ ﺣﺘﻰ ﻃﺒﻴﻌﺖ ﺭ&= #65165; ﻣﻨﻈّﻢ ﺗﺮ ﻣﻴ&#= 64401;ﻨﺪ.ﮐﻪ ﺧﻮﺩﺷﺎﻥ ﻧﻴﺰ &= #65215;ﻤﻦ ﺍﻳﻦ ﻃﺒﻴﻌﺖ ﺑ&= #65262;ﺩﻩ'ﻭ ﺑﻴﺸﺘﺮ ﻧﻘﺶ ﺧ&= #65262;ﺍﻫﺪ ﺩﺍﺷﺖ.ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﻫﺮ ﺣﺎﻝ ﺧﻮﺩ ﺟ= ﺰﺋﻰ ﺍﺯ ﻃﺒﻴﻌﺖ ﺍﺳ&= #65174;'ﻭﺟﺰﺋﻰ ﺍﺯ ﺧﺪﺍﻭﻧﺪ.ﺑ&= #65166;ﺯ ﺩﺭ ﺑﺎﺭﻩ ﻫﻨﺮ = ﻭ(ﻃﺒﻴﻌﺖ ﺁﻥ) ﺻﺤﺒﺖ ﻫﺎ ﺩ= ;ﺍﺭﻡ'ﮐﻪ ﺧﻮﺍﻫﻢ ﻧﻤﻮﺩ.<= /span> </= span> ﺗﺎʋ= 69;ﻠﻮﻯ ﺯﻥ ﺯﻳﺒﺎ'ﺗﻨﻬ&= #65166; ﻳﻚ ﻧﺴﺨﻪ ﻋﮑس &= #65165;ﺯ ﺯﻥ ﺯﻳﺒﺎ ﻧﻴﺴ&= #65174;.ﺑﻠﮑﻪ ﺗﻌﺒﻴﺮﻯ ﺍﺯﺷ&#= 65192;ﺺ ﻫﻨﺮﻣﻨﺪ'ﺍﺯ ﻋ&= #65262;ﺍﻃﻒ ﻭ ﺗﻤﺎﻳﻠﺎﺕ ﻭ = ﻋﻘﺪﻩ ﻫﺎ ﻭﮐﻤﺒﻮﺩﻫ&#= 65166;'ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺍﺯﺍ&= #65251;ﺘﻴﺎﺯﺍﺕ ﺗﺮﺑﻴﺘﻰ ﻭ ﻋﻘ&= #65248;ﻰ ﻭ ﺣﺘﻰ ﻣﺘﺎﻓﻴ&= #65200;ﻳﮑﻰ ﺭﻭﺡ ﺍﻭ ﺑﻮﺩﻩ = ﺑﺎﺷﺪ. ﻭ ﺣﺘﻰ ﻣﺎ ﻭﻗﺘ= ی ﺪﺭ ﺣﺎﻓﻈﻪ ﺧﻮ&= #65193; ﺻﻮﺭﺕ ﮐﺴﻰ ﺭﺍ = ﺑﺨﺎﻃﺮ ﻣﻴﺂﻭﺭﻳﻢ ﺗﻨ&#= 65260;ﺎ ﺧﻄﻮﻁ ﺻﻮﺭﺕ ﻧ&= #65268;ﺴﺖ ﮐﻪ ﺑﻴﺎﺩ ﻣﻴﺂ&= #65261;ﺭﻳﻢ ﺑﻠﮑﻪ ﺍﺯ ﺗﻌﺒ&= #65268;ﺮﺍﺕ ﻭﻣﻌﺎﻧﻰ ﺁﻥ ﻧ&= #65268;ﺰ ﻣﺘﺬﮐّﺮ ﻣﻴﺸ= 5262;ﻳﻢ.ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺁﻥ ﻣ= ﻌﺎﻧﻰ ﻭﺭﻭﺍﺑﻂ ﻭ ﺁث&#= 1575;ﺭ ﺭﻭﺍﻧﻰ ﻭ ﺫﻫﻨ&= #65264; ﻭ ﺫﻭﻗی ﺪﺍﺭﻳ&#= 65250;.ﮐﻪ ﺃثر ﺁﻥ ﺻ᥾= 2;ﺭﺕ ﺩﺭ ﺣﺎﻓﻈﻪ ﻭﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﻭ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﺧﻮﺩﻳﺎﺩﺁﻭﺭ= 5263; ﻣﻴﮑﻨﺪ.ﺯﻳﺮﺍ&#= 65259;ﺮﮐس ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ &= #65175;ﮑﺎﻣﻠﻰ ﺭﻭﺣﻰ ﻭﺭﻭﺍﻧ&#= 65264; ﻭﺫﻫﻨﻰ ﻭﺗﺠﺎ&#= 65197;ﺏ ﻓﻴﺰﻳﮑﻰ ﺧﻮﺩ'&= #65251;ﺪﺍﻡ ﻧﻘّﺎﺷﻰ ﺻﻮﺭ= 5173; ﮐﺴﻰ ﺭﺍ ﺩﺭ ﻫﻨ= ﮕﺎﻡ ﺗﺬﮐّﺮﻭ ﺑﺨﺎ= 5219;ﺮ ﺩﺍﺭﻳﻢ ﻣﻴﮑﻨ&#= 65194;. ﻭ ﺑﺎ ﮐﻤﻚ ﺭﻭﺡ= ﻣﺪﺑّﺮ ﻭﻓﺮﺷﺘﻪﻫﻤﺰ= 5165;ﺩ ﻣﻌﺎﺩﻝ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﻫﺮ ﮐس ﺍﻳﻦ ﺑﺮ&= #65193;ﺍﺷﺘﻬﺎ ﻭ ﺑﻴﺎﺩ ﺁﻭﺭﺩ&= #65253; ﻫﺎ ﺩﺳﺖﻣﻴﺪﻫ&#= 65194;.ﻭ ﻟﺬﺍ ﮐﺎﺭ ﺳﺎﻟ&= #65242; ﺩﺭﻋﺰﻟﺖ ﺳﻠﻮ&#= 64400;ﻰ' ﺑﻘﺼﺪ ﺭﺳﻴﺪﻥ &= #65169;ﻠﻘﺎﻯ ﺍﻟﻬﻰ' ﻫﺪﻑ ﺍﺻ= ﻠﻰ ﺧﻮﺩ'ﺩﺭ ﻣﺮﺣﻠ&= #65258; ﺍﻭﻝ ﺑﺎﻳﺪ ﺧﻮ&= #65193; ﺑﭙﻴﺮ ﺍﻟﻬﻰ ﺍ&= #65261;ﻟﻴﻦ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺑ&= #65198;ﺳﺪﻭ ﺻﻮﺭﺕ ﺍﻭﺭﺍ ﺑ&= #65170;ﻴﻨﺪ'ﻭﺗﺬﮐّA= 198; ﺻﻮﺭﺕ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ'ﺑﺮﺍﻯ ﺍﻳﻨﮑﻪ ﺧﻄﺎﺏ &= #65261; ﺩﺭﺩ ﺩﻝ ﮐﺮﺩﻥ = ﺑﺎ ﻭﻯ'ﺩﺭ ﺣﻀﻮﺭ ﺫ= ﻫﻨﻰ ﺻﻮﺭﺕ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ'ﻋﻤﻠﺎ ﺑﺎ ﻳﮑﻰ &#= 65165;ﺯ ﻣﺮﺍﺗﺐﺍﻭﻟﻴ= 5258;ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺳﺎﻟک ﺮ&#= 65203;ﻴﺪﻩﺍﺳﺖ.ﮐﻪ ﺧﻄﺎﺏﺑﭙﻴﺮ ﻭ &= #65193;ﻳﺪﺍﺭ ﺻﻮﺭﺕ ﺍﻭ' ﺩﻳﺪ= ﺍﺭﻯﺍﺯ ﻳﻚ ﺗﺠﻠّﻰ ﺍﻟ&#= 65260;ﻰ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺍ&= #65203;ﺖ.ﭼﻮﻥ ﻣﻘﺎﻡ ﺣﺴﻴﻨﻰ &= #65165;ﺯ ﭘﻨﺞ ﺗﻦ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭ&= #65193;.ﻭﭼﻨﻴﻦ ﻣﻮﺍﺟﻬﻪ ﺑﺎ ﻭ&= #65183;ﻪ ﻭﺻﻮﺭﺕ ﭘﻴﺮ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﺳﺎﻟﮑﺎﻥ' ﺑ= ﻌﻨﻮﺍﻥ ﻧﻤﺎﻳﻨﺪﻩ ﻭ ﺭ&= #65203;ﻮﻝ ﺧﺪﺍ'ﺑﺮﺍﻯ ﺍﻭ = ﻧﻴﺎﺯ ﺑﻮﺿﻮﺡ ﻭ ﺩﻗّ&#= 65174;'ﺩﺭ ﭼﻨﻴﻦ ﺗﺼ= ;ﻮﺭ ﺻﻮﺭﺕ ﭘﻴﺮ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭﭼﻨﺪﻳﻦ ﺳﺎﻝ &= #65219;ﻮﻝ ﻣﻴﮑﺸﺪ'ﮐﻪ ﺳﺎ&= #65247;ﻚ ﻣﻴﺘﻮﺍﻧﺪ ﺩﻗ&#= 65268;ﻘﺎ' ﺩﺭ ﺣﻀﻮﺭ ﺷﺨﺺ = ﭘﻴﺮ'ﺗﺨﻴّﻞ ﻭﺣﻀﻮﺭ ﺫﻫﻦ ﺻ&= #65262;ﺭﺕ ﺍﻭﺭﺍ ﺩﺭ ﺩﻝ ﺧ= ﻮﺩ ﺁﻣﺎﺩﻩ ﻧﻤﺎﻳ&#= 65194;.ﭘس ﺩﺭ ﺗﺎﺭﻳﮑﻰ ﺑ&= #65194;ﻭﺭ ﺍﺯ ﻫﺮ ﻋﺎﻣﻞ ﻣ= ؤثّر ﺧﺎﺭﺟﻰ ﺩﻳﮕﺮ&#= 65263;' ﻣﺸﻐﻮﻝ ﻧﻘّﺎ= 5207;ﻰ ﺻﻮﺭﺕ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ ﺩﺭ ﺩﻝ ﺧﻮﺩ ﻣﻴ= ﮑﻨﺪ.ﻧﻪ ﻓﻘﻂ ﺧﻄﻮﻁ ﻭ ﻋ= ﻠﺎﺋﻢ ﺑﺮﺟﺴﺘﻪ</sp= an>'ﭼﻮ= ;ﻥ ﺧﺎﻝ ﻭ ﺃﺑﺮﻭ ﻭ ﻳﺎ ﮔ= ;ﻴﺴﻮﺍﻥ ﻣﺤﺒﻮﺏ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﺭﺍ ﻣﺸﺨﺺ ﺩﺭﺩ&= #65245; ﺩﺍﺭﺩ'ﮐﻪ ﺑﻴﺎ&= #65255;ﺎﺕ ﻭﻣﻌﺎﻧﻰ ﻭ ﺩﺳ&= #65176;ﻮﺭﺍﺕ ﻭ ﻋﻘﺎﻳﺪ ﻣﻌﻨ&= #65262;ﻯ ﻭﻣﻴﻨﻮﻯ ﭘﻴﺮ &= #64400;ﺎﻣﻞ ﺭﺍ ﻣﺪﺍﻡ ﺑﺨﺎ&= #65219;ﺮ ﻣﻴﺂﻭﺭﺩ. ﺁﻧﮕ&= #65166;ﻩ ﻣﻌﻨﻰ ﺑﻴﺸﺘﺮ&#= 65263; ﺍﺯ ﺑﻴﺎﻧﺎﺕ ﺷ&= #65268;ﺮﻳﻦ ﻭ ﺩﺳﺘﻮﺭﺍﺕ ﻫ&= #65194;ﺍﻳﺖ ﮐﻨﻨﺪﻩ ﺧﻮﺩ ﻭ = ﻫﺮﭼﻪ ﺩﺭ ﺩﻳﺪﺍﺭ ﺣﻀ&= #65262;ﺭﻯ ﺑﭙﺮﺩﺍﺯﺩ'ﻫﻤ&#= 65268;ﺸﻪ ﺩﺭ ﺣﻀﻮﺭ ﺫﻫﻨ&= #65264; ﺧﻮﺩ ﺩﺍﺭﺩ. ﻭ ﺑ= ;ﻘﻮﻝ ﺣﺎﻓﻆ ﺷﻴﺮﺍﺯ&#= 65263;' ﻫﺮﺑﺎﺭ ﻧﻘﺶﺻ&#= 65262;ﺭﺕ ﭘﻴﺮ ﺭﺍ' ﻫﺮﺑﺎ= ﺭ ﺑﻬﺘﺮ ﺍﺯ ﺗﺠﺮ&= #65267;ﻪ ﺗﺬﮐّﺮ ﻗﺒﻠﻰ &#= 65211;ﻮﺭﺕ ﭘﻴﺮ ﺩﺭ ﺫﻫﻦ ﻧ= ﻘّﺎﺷﻰ ﻭﺗﺮﺳﻴﻢ ﻣﻴﮑ&#= 65256;ﺪ.ﻭ ﺑﻘﻮﻝ ﻣﻮﻟﺎ ﻋ&= #65248;ﻰّ'ﺍﮔﺮ ﺻﻠﺎﺕ ﻭ ﺍﺭﺗﺒ&= #65166;ﻁ </spa= n>ﻭ ﺣﻀﻮﺭ ﺫﻫA= 256;ﻰ ﺳﺎﻟﻚ ﺍﺯ ﭘﻴﺮ'= ﺑﺮﺍﻯ ﻫﺮ ﻋﺒﺎﺩﺕ ﻭ ﻧ= ﻤﺎﺯ ﻭ ﺩﻋﺎﺋﻰ' ﮐﻪ ﺑ= ;ﺎ ﺧﺪﺍﻭﻧﺪ ﻣﻴﺨ&#= 65262;ﺍﻫﺪ ﺑﮑﻨﺪ.ﺍﮔﺮ ﺑﺎ&= #65199;ﻣﺎﻧﻨﺪﺭﻭﺯ ﻗﺒﻞ ﺑﺎﺷﺪ'ﮐﺎ= ;ﺭ ﺩﻳﺮﻭﺯ ﻣﻘﺒﻮل الهی ᥽= 2;ﻴﺒﺎﺷﺪ'ﮐﻪ ﺍﻣﺮﻭﺯ ﻫﺮﮔﺰ &= #65251;ﻘﺒﻮﻝ ﺍﻟﻬﻰ ﻧﺨﻮﺍﻫ&#= 65194; ﺑﻮﺩ.ﮐﻪ ﺑﺎﻳﺪ = ﻭﺍﺿﺢ ﺗﺮ ﻭﻣﻌنی ﺒﺪ= 5259;ﺪ. ﺁﻧﮕﺎﻩ ﺳﺎﻟﻚ &= #65227;ﺒﺎﺩﺕ ﻭ ﻧﻤﺎﺯ ﻭ ﺩﻋﺎ= ﻯ ﺧﻮﺩﺭﺍ ﺍﻧﺠﺎ&#= 65249; ﻣﻴﺪﻫﺪ ﻭﺧﻄﺎ&#= 65167; ﺑﻮﺳﻴﻠﻪ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﺩﺍﺭﺩ.ﻭ ﻟ= ﺬﺍ (ﻭﺿﻮﻯ)ﻗﺒﻞ ﺍﺯ= ﺑﺮﺍﻯ ﻧﻤﺎﺯ ﻭﺍﺟﺐﺍ&#= 65203;ﺖ.ﮐﻪ ﺑﻄﻮﺭ ﻭﺍﺿﺢ ﻭ = ﮐﺎﻣﻞ ﺑﺎﺷﺪ.ﭼﻨﺎﻥ ﻧ&= #65268;ﺴﺖ ﮐﻪ ﺷﺴﺘﺸﻮﻯ ﺩ&= #65203;ﺖ </spa= n>ﻭ ﺻﻮﺭﺕ ﻭﺿA= 262; ﺑﺎﺷﺪ. ﮔﺎﻫﻰ ﺁﺏ ﻧﻴﺴ&= #65174;'ﻳﺎ ﺯﺧمی هست' ﺗﻴʌ= 52;ّﻢ ﺑﺎ ﺧﺎﻙ ﻣﻴﮑﻨ&= #65256;ﺪ.ﻭﺿﻮ ﻫﻤﺎﻥ ﻟﻔﻆ ﻓﺎ&= #65197;ﺳﻰ ﻭ ﺩﻋﺎ ( ﻭﻯ ﺳﻮ) A= 261; ﺳﻤﺖ ﻭﻧﻮﺭ ﻭ ﺻ= ﻮﺭﺕ ﻭ ﺳﻴﺮﺕ ﺧﺪﺍﻭ&= #65255;ﺪﻯ ﭘﻴﺮ ﺍﻟﻬﻰ ﻣﺤ&= #65170;ﻮﺏ ﺍﻟﻬﻰ ﺍﺳﺖ'ﮐﻪ = ﻗﺒﻠﻪ ﻭﺍﻗﻌی اﻭ ﺍﺳ= 5174;.ﮐﻪ ﺑﻘﻮل ﻘﺮﺁﻥ ﺩ&#= 65197; ﻫﻤﻪ ﺟﻬﺘﻰ ﻗﺒ&= #65248;ﻪ ﺧﺪﺍﻭﻧﺪ ﻫﺴﺖ.&= #65261;ﻟﻰ ﻧﻪ ﻗﺒﻠﻪ ﮐﻌﺒ&= #65258; ﺑﺮﺍﻯ ﻋﻮﺍﻡ'ﺯ&= #65267;ﺮﺍ ﺍﻋﻤﺎﻝ ﺣﺞ ﻭ<s= pan dir=3DLTR> </spa= n>ﻗﺒﻠﻪ ﻭﺗﻤʋ= 66;ﻡ ﺍﻋﻤﺎﻝ ﻣﻌﺮﻭ&#= 65233; ﻋﺒﺎﺩﻯ'ﺳﺮﺍﺳ&#= 65198; ﺗﻤثیلی ﻣﺎﺩ᥾= 3; ﺍﺯ ﻣﻌﺎﻧﻰ ﺧﺎﺹﺍ&#= 65247;ﻬﻰ ﺁﻧﻬﺎ ﻣﻴﺒﺎﺷ&#= 65194;. ﺳﺎﻟﻚ ﺭﻭ ﺑﻘﺒ&= #65248;ﻪ ﺍﺳﺖ' ﺗﺎ ﻣﻮﺭﺩ= ﺗﮑﻔﻴﺮ ﻗﺸﺮﻯ ﻫﺎﻯ ﻣﺸ&= #65198;ک ﻨﺸﻮﺩ.ﻭﻟﻰ ﻗﺒ&= #65248;ﻪ ﺍﺻﻠﻰ ﺩﺭ ﺩﻝ ﺍ= ﻭ'ﺻﻮﺭﺕ ﻣﺤﺒﻮﺏ ﺍﻟﻬﻰ &= #65165;ﺳﺖ.ﻭ ﺩﻳﺪﺍﺭ ﺳﺎﻟﻚ &= #65165;ﺯ ﺻﻮﺭﺕ ﭘﻴﺮ ﺩﺭ = ﺗﻤثیل 'ﺩﻳﺪﺍﺭ ﻣﻌﻨﻮ&= #65263;ﻭﻣﻴﻨﻮﻯ ﻭ ﺑﺎ ﻣﻌﺎﻧﻰ ﻭ= ﺻﻔﺎﺕ ﺍﻟﻬﻰ'ﻭ ﺧﺎﻃﺮ&= #65165;ﺕ ﺗﻌﻠﻴﻤﻰ ﭘﻴﺮ &= #65165;ﻟﻬﻰ ﻫﻤﺮﺍﻩ ﺑﺎﺷﺪ .= <o:p></o:p> ﺍﮔﺮ ﺑﺎ= ;ﺯ ﺭﻭﺡ ﻓﺮﺷﺘﻪ ﻣ&= #65194;ﺑّﺮ ﺍﻳﻦ ﺳﺎﻟﻚ ﻭ ﺣ= ﺘﻰ ﮐﺎﻣﻞ ﺍﻟﻬﻰ'ﮐ&= #65258; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺗ&= #65198; ﺍﺯ ﻓﺮﺷﺘﻪ ﻣﺪ&= #65169;ّﺮ ﭘﻴﺶ ﺍﻭ ﻣﻴﺒﺎ&= #65207;ﺪ' ﺍﻭﺭﺍ ﻳﺎﺩﻯ ﺩ&= #65197; ﺗﺬﮐّﺮ ﺧﺎﻃﺮ= 5165;ﺕ ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟ&= #65194;ﻧّﻰ'ﻭ ﻧﻤﺎﻳﺶ ﻋﻤﻖ ﺯ&= #65255;ﺪﮔﻰ ﺑﺸﺮﻯ ﺍﻭﺭﺍ ﺗ&= #65156;ﻣﻴﻦ ﮐﻨﺪ' ﮐﻪ ﭼﻨﻴﻦ= ﺍﺭﺯﺷﻤﻨﺪ ﺗﺮ ﺍﺯ ﻋﺮﺽ ﻭ ﻃ= ;ﻮﻝ ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺍﺳﺖ.ﮐﻪﻫﻤﻪ ﺩ&= #65165;ﺭﻧﺪ'ﮐﻪ ﺣﻴﻮﺍﻧﺎﺕ ﻫﻢ &= #65193;ﺍﺭﻧﺪ. ﻣﺎﺟﺮﺍﻯ ﺗﺼﻮ&#= 65197; ﻣﺎ ﺍﺯ ﻳﻚ ﺻﻮﺭ= ﺕ'ﺩﺭﺳﻤﺘﻬﺎﻯ ﺧﺪﺍﻭﻧﺪ ﻭﺑﺮ&#= 65165;ﻯ ﺗﺼﻮﺭ ﻭﺗﻤثی= 04;ات اﻧﺴﺎﻥﺒﺴﻴﺎA= 197; ﮔﻔﺘﻪﺍﻧﺪ. ﮐﻪ = ﻣﺎ ﻧﻴﺰ ﻧﻮﺷﺘﻪﺍ&#= 65267;ﻢ.ﮐﻪ ﺻﻮﺭﺗﻬﺎﻯ ﺣﺴ&#= 1617;ﻰ ﺭﺳﻴﺪﻩ ﺍﺯ ﺧﺎ&= #65197;ﺝ ﺭﺍ' ﺑﻌﻨﻮﺍﻥ ﺗ= ﺼﻮﺭ ﺍﻭﻟﻴﻪ ﻳﻚ ﺃﻣ&= #65198; ﮐﻠّﻰ ﻭ ﻣﺒﻬﻢ &= #65261; ﻧﺎ ﺁﺷﻨﺎ ﺩﺍﺭ&= #65267;ﻢ. ﻭﭼﻮﻥ ﺩﺭ ﺫﻫﻦ = ﺗﺼﻮﺭﻯ </spa= n>ﺍﻟﮕﻮﺋﻰ ﺍʋ= 99; ﺷﺨﺺ ﻳﺎ ﻣﻮﺿﻮﻋﻰ ﺩ&= #65165;ﺭﻳﻢ'ﺑﺎ ﺍﺣﺴﺎس ﺟﺪﻳﺪ &#= 65197;ﺳﻴﺪﻩ ﺗﻄﺒﻴﻖ ﻣﻴﮑﻨ&#= 65268;ﻢ.ﺁﻧﮕﺎﻩ ﺷﻨﺎﺳﺎﺋﻰ ﺩﺳ&#= 65174; ﻣﻴﺪﻫﺪ.ﺯﻳﺮﺍ &= #65211;ﻮﺭﺗﻬﺎﻯ ﻣﺎﺩﻯ ﺗﻐﻴﻴﺮ&#= 65165;ﺕﺯﻳﺎﺩ ﺩﺍﺭﻧﺪ.ﻭﮔﺎﻫ&#= 65264; ﺑﺎ ﭘﻮﺷﺶ ﭼﻮﻥ = ﻣﺎﺳﻚ' ﻳﺎ ﺑﺪﻯ ﺩﻳﺪ'ﻭ= ﻳﺎ ﻣﺤﻴﻂ ﺻﻮﺭﺕ ﺩ&= #65239;ﻴﻖ ﻭ ﺻﺤﻴﺢ ﻧﻴﺴﺖ.= ﻣﮕﺮ ﺑﺎ ﮐﺎﺭﺑﺮﺩ ﻣ&= #65228;ﺎﻧﻰ ﻭ ﺁثاﺭﻣﻌﻨﻮA= 263;'ﮐﻪ ﺍﺯ ﺷﺨﺺ ﻭ ﺳﻮﮊ= ﻩ ﺩﺭ ﺩﻝ ﺩﺍﺭﻳﻢ'= ﮐﻪ </spa= n>ﺑﺴﺎﻟﮑﺎﻥ ʋ= 93;ﺳﺖ ﻣﻴﺪﻫﺪ.ﺑﺎﺯ ﺩ&= #65197; ﻣﮑﺎﻧﻴﺰﻡ ﺷﻨ&#= 65166;ﺧﺖ ﻭﺗﺼﻮﺭ ﮔﻔﺘﻨ&#= 65264; ﻫﺎ ﻫﺴﺖ.ﻭﻟﻰ ﺩ= ﺭ ﮐﺎﺭ ﺳﺎﻟﻚ ﺩﺭ = ﺩﻭﺭﻩ ﺗﺠﺮﻳﺪ ﻭﺗﺰﮐ&#= 65268;ﻪ ﻧﻔس ﺩﺭ ﺗﺨﻠﻴ&#= 65258; ﻭ ﺗﺤﻠﻴﻪ ﺍﺯ ﺗ= ﻤﺎﻡ ﻭ ﺻﻔﺎﺕ ﻭ ﺧﺎﻃ= ﺮﺍﺕ ﺣﻴﻮﺍﻧﻰ ﻭ ﺑﺸ&= #65198;ﻯ'ﺍﻣﮑﺎﻥ ﺭﺳﻢ ﺻﻮﺭﺕ ﭘﻴ&= #65198; ﺍﻟﻬﻰ ﻭ ﺩﻳﮕﺮ = ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ'ﮐﻪ ﺑﺘ&= #65194;ﺭﻳﺞ ﺩﺳﺖ ﻣﻴﺪﻫﻨﺪ' = ﺩﺭ ﻭﺍﻗﻊ ﮐﺎﺭ ﺗﺮ&= #65203;ﻴﻢ ﻭ ﻫﻨﺮﻣﻨﺪﻯ ﺍ&= #65247;ﻬی ﺴﺎﻟﻚ ﺭﺍ ﻣﻴﺮ&= #65203;ﺎﻧﺪ.ﮔﺮﭼﻪ ﻧﻮﺭ ﻧﻘّﺎﺷﻰ &#= 65203;ﺎﻟﻚ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺩ&= #65245; ﺍﻭ ﺍﺳﺖ.ﮐﻪ ﺍﺯ= ﺩﺭﻭﻥ ﺃﻧﺪﺭﻭﻥ ﺧﻮﺩ &= #65193;ﺍﺭﺩ'ﺑﺼﺤﻨﻪ ﺃﻧﺪﺭﻭﻥ ﺧﻮﺩ &= #65251;ﻴﻨﻤﺎﻳﺪ.ﺍﺯ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65197;ﻭﺍﻥ'ﺑﻌﺎﻟﻢ ﺫﻫﻨﻰ ﻭﻣﺎﺩﻯ &= #65191;ﻮﺩ ﺁﮔﺎﻩ ﺩﺭﻣﻴﺂ&#= 65261;ﺭﺩ.ﭘس ﺍﻧﺴﺎﻥ ﺩﺭ ﺻﻮ&= #65197;ﺗﻬﺎﻯ ﻣﻮﺭﺩ ﻧﻈﺮ ﺧﻮ&= #65193;'ﻭ ﻳﺎ ﺩﺭ ﺣﻀﻮﺭ ﺫ= ﻫﻨﻰ ﻭ ﺗﺨﻴّﻞ ﺻﻮﺭ&#= 65175;ﻬﺎﻯ ﺍﻓﺮﺍﺩ ﻏﺎﻳﺐ &= #65191;ﻮﺩ'ﺍﺯ ﻫﻤﺎﻥ ﻣﻌﺎﻧﻰ &= #65255;ﻔﺴﺎﻧﻰ ﻭ ﺭﻭﺍﻧﻰ ﻭﻣﻌ&= #65256;ﻮﻯ ﺻﺎﺣﺒﺎﻥ ﺻﻮﺭ&#= 65173; ﮐﻪ ﻓﻌﻠﺎ ﺑﺪﺍ&= #65253; ﺭﺳﻴﺪﻩ ﺑﺎﺷﻴ&#= 65250; ﺍﺿﺎﻓﻪ ﻣﻴﮑﻨ&#= 65250;. ﻭ ﺷﻨﺎﺧﺖ ﻋﻤﻘ&= #65264; ﻭ ﺻﻔﺎﺗﻰ ﻭ ﻣﻘ= ﺎﻣﻰ ﺍﻓﺮﺍﺩ ﺩﺭ ﺫﻫ&= #65254; ﻣﺎ ﻣﻴﺒﺎﺷﺪ.ﻧ&= #65258; ﺗﻨﻬﺎ ﻣﺸﺨّﺼ= 5166;ﺕ ﻓﻴﺰﻳﻚ ﺻﻮﺭﺕ'&= #65169;ﺎﺯ ﺧﺎﻝ ﻭ ﺃﺑﺮﻭ ﻭ= ﮔﻴﺴﻮﺍﻥ ﻭ ﻋﻮﺍﻃﻒ ﻣﺎ ﺍ= ﺳﺖ'ﮐﻪ ﻧﺴﺒﺖ ﺑﺼﺎﺣﺐ &= #65267;ﻚ ﺻﻮﺭﺕ ﺩﺍﺭﻳﻢ' = ﺷﻨﺎﺧﺖ ﻣﺎ ﺭﺍ ﺗﺄﻣﻴﻦ = ﻣﻴﮑﻨﺪ.ﻭ ﺗﺬﮐّﺮ ﺻﻮﺭﺕ &#= 65251;ﺎﺭﺍ ﺑﻴﺪﺍﺭ ﻭ ﻳﺎﺩ&= #65153;ﻭﺭ ﻫﻤﺎﻥ ﻋﻮﺍﻃﻒ &= #65251;ﻴﻨﻤﺎﻳﺪ.ﺗﺎ ﻋﻠﺎﺋﻢ ﻓﻴﺰﻳ&#= 65242; ﺻﻮﺭﺕ ﻭ ﺍﻳﻦ ﮐ= ﺎﺭ ﺳﺎﻟﻚ ﺩﺭ ﺣﻀﻮ&= #65197; ﺫﻫﻨﻰ ﺩﺍﺋﻢ ﺻ&= #65262;ﺭﺕ ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ'ﺗﺠﺪﻳﺪ ﻋﻮﺍﻃﻒ ﻭﻋﻮﺍ&#= 65251;ﻞ ﻋﺸﻖ ﻭ ﺻﺪﺍﻗﺖ = ﻭﮐﺸﺶ ﺳﺎﻟﻚ ﺭﺍ ﺑﺼﺎ&= #65187;ﺐ ﺻﻮﺭﺕ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ. ﻭ ﮐﺴﺎﻧﻰ ﮐﻪ ﺣ= ﺎﻓﻈﻪ ﻗﻮﻯ ﺗﺮ' ﺍﺯ ﺟﻨ= ;ﺒﻪ ﻫﺎﻯ ﻋﺎﻃﻔﻰ ﻭ = ﻣﻌﻨﻮﻯ ﺻﻮﺭﺕ ﺩﺍﺭﻧﺪ &= #65169;ﻬﺘﺮ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﮐﻨ= ﺎﺭ ﺻﺎﺣﺐ ﺻﻮﺭﺕ ﻗ&= #65198;ﺍﺭ ﻣﻴﺪﻫﻨﺪ.ﻭﻟﻰ &= #65165;ﻳﻤﺎﻥ ﮐﻢ ﻭ ﻋﻘﺐ ﺭﻭﻯ= ﻫﺎﻯ ﻋﻘﻠﻰ'ﻭ ﻣﻘﺎﻡ = ﺭﻭﺣﻰ ﻭ ﺭﻭﺍﻧﻰ ﺍﻧﺴ&= #65166;ﻥ ﺍﺳﺖ'ﮐﻪ ﺑﺘﺪﺭ&= #65267;ﺞ ﻋﻮﺍﻃﻒ ﻗﺒﻠﻰ &= #65197;ﺍ ﻓﺮﺍﻣﻮﺵ ﮐﺮﺩ&#= 65257;'ﻭ ﺳﭙس ﺑﺘﺪﺭﻳﺞ &#= 65187;ﺘﻰ ﻋﻠﺎﺋﻢ ﻓﻴﺰﻳ&#= 64401;ﻰ ﺭﺍ ﺩﺭ ﺧﺎﻃﺮ ﻧ= ﺨﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﻭ ﺍﻧﺴﺎ&= #65253; ﺩﻭﺭ ﺍﺯ ﻣﺤﺒﻮ&= #65167; ﻭﻫﺮﭼﻪ ﺩﻭﺳﺖ &= #65193;ﺍﺭﺩ'ﺍﻭﺭﺍ ﺩﺭ= ﺗﻨﻬﺎ= ;ﺋﻰ ﮐﺸﻨﺪﻩ ﻗﺮﺍﺭ &= #65251;ﻴﺪﻫﺪ.ﮐﻪ ﮔﻮﺋﻰ ﭼﻨﻴﻦ ﺍ&= #65255;ﺴﺎﻧﻰ ﺩﻭﭼﺎﺭ ﻓﺴﻖ ﻳ&= #65166; ﭘﺴﻚ ﺭﻭﻯ ﺭﻭﺣ&= #65264; ﺩﺭﺁﻣﺪﻩ'ﮐﺎﺭ&#= 65205; ﺑﭙﺮﻳﺸﺎﻧﻰ ﻫ&#= 65166;ﻯ ﺭﻭﺍﻥ'ﻭﺣﺘﻰ ﺧ&= #65262;ﺩ ﮐﺸﻰ ﻣﻴﺒﺮﺩ.ﺗ&= #65166; ﺍﺯ ﺭﻧﺞ ﺗﻨﻬﺎ&= #65163;ﻰ ﺧﻮﺩ'ﺭﺍﺣﺖﮐﻨ&#= 65194;. ﺍﻟﺒﺘﻪ ﺍﻧﺴﺎ&#= 65253; ﻋﺎﻗﻞ ﺗﻨﻬﺎﺋ&#= 65264; ﺭﺍﺗﺮﺟﻴﺢ ﻣﻴ&#= 65194;ﻫﺪ' ﮐﻪ ﺩﺭ ﺧﻴﺎﻝ ﺧ= ﻮﺩ'ﺑﺎ ﻣﺤﺒﻮﺑﺎﻥ ﺧﻮ&#= 65267;ﺶﺯﻧﺪﮔﻰ ﺻﻮﺭﺕ ﻣﻌﻨﻮﻯ &= #65261; ﻣﻴﻨﻮﻯ ﮐﻨﺪ. ﻭ= ﻟﺬﺍ ﺣﺘﻰ ﺳﺎﻟﻚ ﺩﺭ = ﻭﻗﺖ ﻣﺮﮒ ﻃﺒﻴﻌﻰ'ﺑ&= #65166; ﺷﺮﺍﻳﻂ ﺳﺨﺖ ﺯ&= #65255;ﺪﮔﻰ'ﮐﻪ ﺧﻄﺮ ﻣﺮﮒ ﺭﺍ ﺣ= ﺘﻤﻰ ﻣﻰ ﮐﻨﺪ' ﻫﺮﮔﺰ= ﺣﻀﻮﺭ ﺫﻫﻨﻰ ﻣﺤﺒﻮﺑ&#= 65166;ﻥ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65235;ﺮﺍﻣﻮﺵ ﻧﻤﻰ ﮐﻨﺪ.ﻭ ﺑﻘ= ﻮﻝ ﻣﺮﺩﻩ ﺧﻮﺭﺍﻧ&#= 65264;'ﮐﻪ ﻣُﺮﺩﻩﺭﺍ ﺩﺭ= 5187;ﺎﻝ ﺩﻓﻦ ﮐﺮﺩﻥ ﺗﻠ&= #65240;ﻴﻦ ﻣﻴﮑﻨﺪ.ﮐﻪ ﻓﺮ&= #65165;ﻣﻮﺵ ﻧﮑﻨﻰ ﺑﻔﺮﺷﺘ&#= 64405;ﺎﻥ ﻧﮑﻴﺮ ﻭﻣﻨﮑﺮ &= #65169;ﮕﻮ'ﮐﻪ ﺧﺪﺍﻳﻢ ﻭ ﭘﻴﺎ&= #65251;ﺒﺮﻡ ﻭ ﺍﻣﺎﻡ ﻣﻦ ﮐﻴ= ﺴﺘﻨﺪ.ﮔﻮﺋﻰ ﻣﺮﺩﻩ ﺩﺭ ﺧﺎﻙ = ﻣﻰ ﻓﻬﻤﺪ ﻭ ﻣﻴﺸﻨ&= #65262;ﺩ. ﻭﻟﻰ ﺍﻳﻦ ﺳﺎﻟ&= #65242; ﺍﺳﺖ'ﮐﻪ ﺩﺭ ﮔﻮ= ﺩﺍﻝ ﻋﺰﻟﺘﮕﺎﻩ ﺧﻮ&#= 65193; ﭼﻮﻥ ﻗﺒﺮ ﺍﺳﺖ = ﻭﺗﺎ ﻣﺮﮒ ﺭﺍ ﻓﺮﺍﻣ&= #65262;ﺵ ﻧﮑﻨﺪ.ﻭ ﺩﺭ ﺗﻤ= ﺮﻳﻨﺎﺕ ﻋﺒﺎﺩﻯ ﺑﺨﻮﻳ&#= 65208;ﺘﻦ ﻣﻴﮕﻮﻳﺪ'ﮐﻪ ﭘ&= #65268;ﺮ ﻭ ﭘﻴﺎﻣﺒﺮ ﺭﺍ = ﻫﺮﮔﺰ ﻓﺮﺍﻣﻮﺵ ﻧﮑﻨ&#= 65194;.ﻭ ﺩﺭﻫﻤﺎﻥ ﺑﻬﺸ&#= 65176;ﻰ ﻗﺮﺍﺭ ﮔﻴﺮﺩ'ﮐ&= #65258; ﭘﻴﺮ ﻭ ﭘﻴﺎﻣﺒ&= #65198; ﺍﻭ ﺍﺯ ﻧﻈﺮ ﺍﻟ= ﻬﻰ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ</= span>.ﻭﻫﻤﻴﺸﻪ ﻫﻢ ﻧﺸﻴﻦ ﺁﻧﺎ&= #65253; ﮔﺮﺩﺩ. ﻳﺎ ﻫﻤﺎ= ﻥ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺗ&= #65262;ﻟﺪ ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ ﺍﻭ'ﻧﻘﺶ ﻧﺘﻴﺠ&= #65258; ﺍﻋﻤﺎﻝ ﺧﻴﺮ ﻭ&= #65255;ﻴﮑﻮ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ' = ﮐﻤﻚ ﻣﻴﮑﻨﺪ ﮐﻪ ﺁﻧ&= #65166;ﻥ ﻫﺮﮔﺰ ﺻﺎﺣﺒﺎ&#= 65253; ﺍﻳﻦ ﻧﻴﮑﻮﺋﻰ &= #65259;ﺎ ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻧ&= #64401;ﻨﻨﺪ.ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺍﻳﻦ = ﻧﻴﮑﻮﮐﺎﺭﺍﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﮔﻮﺋﻰ ﺩ= ﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65193;ﺭ ﻃﺒﻘﺎﺕ ﻣﺘﻔﺎ&#= 65261;ﺕ ﺑﻬﺸﺘﻰ'ﺍﻳ= ;ﻦ ﺍﺩﺑﺎ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ.&= #65261; ﺳﺎﻟﻚ ﺧﻮﺍﻫﺎ&#= 65253; ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﭘس ﻣ&#= 65268;ﺘﻮﺍﻥ ﮔﻔﺖ ﺃثر ﻫﻨﺮ= 5263; ﺗﺬﮐّﺮ ﺻﻮﺭﺗ= 5260;ﺎ ﺑﺮﺍﻯ ﻫﻨﺮﻣﻨ&#= 65194; ﻧﻴﺴﺖ' ﮐﻪ ﺗﺮﺳ= ﻴﻢ ﺷﺪﻩ ﺍﺳﺖ.ﺑﻠﮑ&= #65258; ﺃثرﺍﺕﻋﻤﻴﻘʋ= 76;ﺮﻯ ﮐﻪ ﺁﻧﺎﻥ ﺩﺭﻫ&= #65256;ﺮﻣﻨﺪ ﺑﻴﺎﺩ ﺩﺍﺭﻧﺪ. = ﻭ ﺑﺎ ﺻﻔﺎﺕ ﺍﻟﻬ&= #65264; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ' ﮐﻪ ﺩﺭﺩﻝ= ﺳﺎﻟﮑﺎﻥ ﺑﺎﻗﻰ ﻣﺎﻧﺪﻩ &= #65165;ﺳﺖ . ﻭ ﺑﻘﻮﻝ<s= pan lang=3DAR-SA dir=3DLTR> &#= 65259;ﻨﺮ ﺷﻨﺎﺳﻰ'ﺃثر ﺗ= 5228;ﺒﻴﺮﻯ ﻭﻗﺘﻰ ﭘﺎﻳﺎﻥ</= span> </spa= n>ﻣﻴﻴﺎﺑﺪ.ﮐʌ= 58; ﮐﺎﺭ ﻧﻘّﺎﺷﻰ ﺧﻄﻮ= 5217; ﺻﻮﺭﺕ ﭘﺎﻳﺎﻥ &= #65267;ﺎﻓﺘﻪ ﺑﺎﺷﺪ. ﺻﻮﺭﺕ ﺗ= ﺮﺳﻴﻤﻰ ﭘﺎﻳﺎﻥ ﻧﻴﺎﻓ&#= 65176;ﻪ'ﮔﻮﺋﻰ ﺗﺬﮐّﺮﺍﺕ ﻧﻘ= 617;ﺎﺷﻰ ﺑﻄﻮﺭ ﮐﺎﻣﻞ ﺭ&= #65261;ﻯ ﺑﻮﻡ ﭘﻴﺎﺩﻩ ﻧ&= #65208;ﺪﻩ ﺍﺳﺖ. ﺁﻧﮕﺎﻩ ﺗ= ﻌﺮﻳﻒ ﺗﮑﻤﻴﻞ ﺻﻮﺭﺕ&#= 65165;ﺯ ﻫﻨﺮﻣﻨﺪ'ﻭ ﺗﮑ&= #65252;ﻴﻞ ﺩﺭﻙ ﻣﻌﺎﻧﻰ ﺍ&= #65199; ﺗﻤﺎﺷﺎ ﮐﻨﻨﺪ&#= 65257;'ﺃثرﻫﻨﺮﻯ ﺷﺮﻭﻉ ﻣﻴﺸﻮﺩ</= span>. ﺗﻤﺎﻡ ʌ= 61;ﻗﺎﻳﻊ ﻫﻤﺮﺍﻩ ﻣﻌﺎﻧ&#= 65264; ﺍﺿﺎﻓﻪ ﺷﺪﻩ'ﻧ&= #65176;ﻴﺠﻪ ﺗﻮﺟّﻪ ﺩﻗﺖ ﻭ&#= 65175;ﻌﻘّﻞ ﮔﺮﻓﺘﻪﻣﻴﺸﻮ= 5193;. ﺩﺭ ﺩﻝ ﺷﺎﻫﺪ ﺃ= ثر ﻫﻨﺮﻯ'ﻭ ﺩﺭ ﺩﻝ= ﺳﺎﻟﻚ ﺍﺯ ﭘﻴﺮ ﺍﻟﻬﻰ'= ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺑ&= #65166;ﻗﻰ ﻣﻴﻤﺎﻧﺪ.ﮐﻪ ﺭ&= #65261;ﺯ ﺑﺮﻭﺯ ﺑﺨﺎﻃﺮ &= #65187;ﻀﻮﺭ ﺫﻫﻨﻰ ﺩﺍﺋﻢ ﺗ&= #65240;ﻮﻳﺖ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺷ&= #64401;ﻞ ﺍﻟﻬی ﺘﺮ ﻭﻧﻮ&#= 65197;ﺍﻧﻰ ﺗﺮ ﺑﺨﻮﺩ ﻣﻴﮕ&= #65268;ﺮﺩ.ﮐﻪ ﮔﺎﻫﻰ ﻧﻘّﺎﺷ= 5166;ﻥ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻭ&= #65247;ﻴﺎ </spa= n>ﻭ ﺷﻬﻮﺩﻫﺎʌ= 63; ﺧﻮﺩ' ﺩﻭﺭﺍ ﺩﻭﺭ ﺻﻮ&= #65197;ﺕ ﻭ ﺳﺮ ﻣﺤﺒﻮﺏ ﺍ= ﻟﻬﻰ ﺧﻮﺩ'ﺍﻧﻮﺍﺭﻯ &= #65165;ﺿﺎﻓﻪ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﺩ&= #65197; ﺻﻮﺭﺕ ﻣﺎﺩﻯ ﻣ&= #65188;ﺒﻮﺏ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘ&#= 65258; ﺍﺳﺖ.ﻭ ﺑﻴﺸﺘﺮ = ﻣﻨﻈﻮﺭ ﺍﻧﻮﺍﺭ ﺍﻟﻬﻰ &= #65261;ﻋﻘﻠﻰ ﻭ ﻓﻌّﺎﻝ ﻫﺎﻯ &= #65197;ﻭﺣﻰ ﺍﺳﺖ ﮐﻪ ﺑﺼﻮﺭ&= #65173; ﻧﻮﺭ ﺗﺮﺳﻴﻢ ﻣ&= #65268;ﺸﻮﺩ.ﻭ ﺍﻟّﺎ ﻭﻗﺎﻳﻊ &#= 65251;ﻌﻤﻮﻝ ﺩﺭ ﺫﻫﻦ ﺍﻧﺴﺎ&= #65253; ﺳﺮﺍﺳﺮ ﺑﻔﺮﺍ&#= 65251;ﻮﺵ ﻣﻴﺮﻭﺩ.ﻣﮕﺮ ﺧ&= #65166;ﻃﺮﺍﺕ ﻧﻴﺮﻭﻣﻨﺪ ﮔﺬ&#= 65207;ﺘﻪ.ﻭ ﺣﺘﻰ ﺩﺭ ﻃﻔﻮﻟ&= #65268;ّﺖ ﮐﻪ ﺃثر ﻧﻴﺮﻭ= 5251;ﻨﺪﻯ ﺩﺭ ﺭﻭﺍﻥ ﻃﻔﻞ = ﮔﺬﺍﺭﺩﻩ ﺍﺳﺖ.ﺑﻄﻮﺭﻳﮑ&#= 65258; مثلا ﺍﻧﺴﺎﻥ ʌ= 51;ﻮ ﺧﺮﻣﺎﺋﻰ ﻋﺮﻭ&#= 65203;ﻚ ﻃﻔﻞ ﺭﺍ ﺑﺎ ﺧﺸ= ﻮﻧﺖ ﮔﺮﻓﺖ ﻭ ﺑﺮﺩ.ﺍ= ﻳﻦ ﻃﻔﻞ ﺩﺭ ﺑﺰﺭﮔ&= #65204;ﺎﻟﻰ ﻧﻴﺰ'ﺍﺯ ﻫﺮ ﺯﻥ= ﻣﻮﺧﺮﻣﺎﺋﻰ ﻫﻤﻴﻦ ﻧﻔﺮﺕ ﺭ&= #65165; ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ.&= #65187;ﺘﻰ ﺍﮔﺮ ﺗﻤﺎﻡ ﻭﺍ&= #65239;ﻌﻪ ﺭﺑﻮﺩﻥ ﺷﺪﻥ ﻋ&= #65198;ﻭﺳﻚ ﺍﻭ ﺑﻴﺎﺩﺵ ﻣﻴ&= #65268;ﺂﻳﺪ.ﮐﻪ ﺭﻭﺍﻥ ﮐﺎﻭ' ﺍﺣﺘﻤﺎﻟﺎ= ﺑﻴﺎﺩﺵ ﺑﻴﺎﻭﺭﺩ ﺁﻧﮕ&#= 65166;ﻩ ﺑﻴﻤﺎﺭ ﺑﻴﺎﺩ &= #65153;ﻭﺭﻯ ﻋﻠّﺖ ﺍﺻﻠﻰ ﻧ&#= 65236;ﺮﺕ ﺧﻮﺩ ﺍﺯ ﮐﺎﺭ ﻏ= ﻴﺮ ﻣﻨﻄﻘﻰ ﻭ ﺑﻴﻤ&= #65166;ﺭ ﮔﻮﻧﻪ ﺧﻮﺩ ﻣﺘ&= #65256;ﻔّﺮ ﻣﻴﺸﻮﺩ.ﭘس ﺍﻳ&#= 65254; ﺑﻴﻤﺎﺭﺷﻔﺎ ﻳ&#= 65166;ﻓﺘﻪ ﺍﺳﺖ. ﺣﺘﻰ ﺍﮔﺮ= ﺩﺍﺭﻭﺋﻰ ﻣﺼﺮﻑ ﻧﮑﺮﺩﻩ &= #65169;ﺎﺷﺪ.ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻫﻤﻴ&#= 65208;ﻪ ﺑﺨﺎﻃﺮ ﺿﻌﻒ ﻗ&= #65194;ﺭﺕ ﺫﻫﻨﻰ ﻭﻋﻘﻠﻰ'&= #65169;ﻬﺘﺮﻳﻦ ﺧﺎﻃﺮﺍﺕ ﺩﻭﺭ&#= 65257; ﮐﻮﺩﮐﻰ ﻧﻴﺮﻭ&#= 65251;ﻨﺪ ﺧﻮﺩ ﺑﺎﺯ ᥽= 1;ﻴﮕﺮﺩﻧﺪ.ﻭ ﮔﻮﻧﻰ ﺩﺭﮔﺬﺷ&#= 65176;ﻪ ﺯﻧﺪﮔﻰ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺎ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻭ ﺍﺣﻮﺍﻟﻰ ﺗﺎ&= #65199;ﻩ ﺧﻮﺩ ﺯﻧﺪﮔﻰ ﺃ&= #65169;ﺪﻯ ﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ &= #65169;ﻨﻬﺎﻳﺖﺑﺮﺳA= 166;ﻧﺪ.ﭼﻪ ﺑﺴﻴﺎﺭ ﺍﻧﺴﺎ&#= 65255;ﻬﺎﻯ ﺳﺎﻟﺨﻮﺭﺩﻩ ﺩ&#= 65261;ﭼﺎﺭ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ &#= 65207;ﺪﻳﺪ ﻓﺮﺍﻣﻮﺵ ﺷﺪﻩ &= #64400;ﻪ ﻫﻤﻴﻦ ﮐﺴﺎﻧﻰ &= #65259;ﺴﺘﻨﺪ'ﮐﻪ ﺗﻤﺮﻳﻨﺎﺕ ﺗﻘ&#= 65262;ﻳﺖ ﺣﺎﻓﻈﻪ ﻭﻣﮑﺎ&#= 65255;ﻴﺰﻡ ﺫﻫﻦ ﺧﻮﺩﺭﺍ ﺍ&= #65255;ﺠﺎﻡ ﻧﺪﺍﺩﻩﺍﻧﺪ'ﮐ&#= 65258; ﺳﺎﻟﮑﺎﻥ ﻣﻴﮑ&#= 65256;ﻨﺪ.ﺁﻧﮕﺎﻩ ﺍﺻﻄﻠﺎﺣﺎ ﺑﻴ&#= 65166;ﺩ ﻧﺪﺍﺭﻧﺪ'ﮐﻪ ﺩ&= #65267;ﺮﻭﺯ ﭼﻪ ﮐﺮﺩﻩﺍﻧﺪ &= #65261; ﭼﻪ ﺧﻮﺭﺩﻩﺍﻧ&#= 65194;. ﻭﻟﻰ ﮐﺎﺭﻫﺎﻯ &= #64400;ﻮﺩﮐﻰ ﺧﻮﺩ ﺭﺍ ﺑﺘﻔﺼ&= #65268;ﻞ ﺑﻴﺎﻥ ﻣﻴﮑﻨﻨ&#= 65194;.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﻭ ﮐﺎ&= #65251;ﻠﺎﻥ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ'ﺗﻤﺎﻡ ﺧﺎﻃﺮﺍﺕ ﮔﺬﺷ&#= 65176;ﻪ' ﻫﻤﺮﺍﻩ ﺗﻤﺎﻡ &= #65227;ﻮﺍﻃﻒ ﻭ ﻣﻌﺎﻧﻰ ﺧﺎﻃ&= #65198;ﺍﺕ ﮐﻮﺩﮐﻰ ﺧﻮﺩ ﺭ&= #65165;'ﻣﺎﻧﻨﺪ ﺗﻤﺎﻡ ﺧﺎﻃﺮﺍ&#= 65173; ﺟﺪﻳﺪ ﻋﻠﻤﻰ ﻭ = ﻋﻘﻠﻰ ﻭ ﺷﻬﻮﺩﻯ ﺧﻮﺩ&= #65197;ﺍ ﺑﻴﺎﺩ ﺩﺍﺭﻧﺪ.&= #64404;ﻮﺋﻰ ﺩﺭ ﺟﻬﺎﻥ ﻓﮑﺮ&= #65263; ﺑﺴﻴﺎﺭ ﻭﺳﻴﻌ&#= 65264; ﺯﻧﺪﮔی ﻤﻴﮑﻨ= 5194;'ﮐﻪ ﺁﺭﺷﻴﻮ ﺣﺎﻓﻈ&#= 65258; ﺁﻧﻬﺎ'ﻫﻤﻪ ﺧﺎ&= #65219;ﺮﺍﺕ ﺭﺍ ﻣﻨﻈّﻢ ﻭ ﺳ&= #65166;ﻟﻢ ﻭﮐﺎﻣﻞ ﺩﺭ ﺍﺧ&= #65176;ﻴﺎﺭ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺴﺮﻋﺖ &= #65261;ﮐﺎﻣﻞ ﻫﺮﻣﻮﺿﻮﻉ ﻭﻭ&#= 65165;ﻗﻌﻪﺍﻯ ﻋﻠﻤﻰ ﺭﺍ' ﺁﻣﺎ= ﺩﻩ ﺑﺮﺍﻯ ﭘﺎﺳﺦ ﺩ&= #65165;ﺭﻧﺪ.ﮐﻪ ﻧﺘﻴﺠﻪ ﺗﻤﺮﻳ&#= 65256;ﺎﺕ ﻗﺒﻠﻰ ﻭ ﻧﻴﺮﻭ&= #65263; ﺣﺎﻓﻈﻪ ﮐﻤﻚ ﻓ&= #65198;ﺷﺘﻪ ﻣﺪﺑّﺮ ﻫﻤﺰﺍ= 5193; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮﻳﻦ ﭼﻮﻥ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﻧﺰﺩﻳﮑﺘﺮﺷﺪ= 5257;.ﺳﺮﺍﺳﺮ ﺁﺭﺷﻴﻮ ﺣﺎﻓﻈ&#= 65258; ﺍﻭ ﻣﻰ ﺑﺎﺷﺪ.ﮐ= ﻪ ﺣﺘﻰ ﮐﻮﭼﮑﺘﺮ&#= 65267;ﻦ ﺳﺨﻦ ﻭ ﺗﻔﮑّﺮ &= #65261; ﺗﺄﻣّﻞ ﻭ ﻭﻓﺸ&#= 65166;ﺭ ﺑﺨﻮﺩ.ﺑﺮﺍﻯ ﺑ&= #65268;ﺎﺩ ﺁﻭﺭﺩ ﻧﺪﺍﺭﻧ&#= 65194;. ﭘس ﺑﺎ ﭘﺎﻳﺎﻥ &= #64400;ﺎﺭ ﻫﻨﺮ'ﺁﻏﺎﺯ ﺗﮑ&= #65252;ﻴﻞ ﺁثاﺭ ﻧﻔﺴﺎﻧA= 264; ﻭﻋﻘﻠﻰ ﺍﺯ ﺃث&#= 1585; ﻫﻨﺮﻯ ﺑﻮﺳﻴﻠ&#= 65258; ﻫﻨﺮﻣﻨﺪ'ﻳﺎ ﻫ&= #65198; ﻫﻨﺮ ﺷﻨﺎﺳﻰ ﻭ = ﻧﺎﻗﺪﺍﻥ ﻫﻨﺮﻯ ﺁﻏﺎﺯ ﻣ&= #65268;ﮕﺮﺩﺩ.ﮐﻪ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﺗﻮﺿﻴﺢ ﻣﻮﺿﻮ&#= 65227;ﺎﺕ ﻣﺒﻬﻢ ﻭ ﺳﻤﺒﻮ&= #65247;ﻴﻚ ﻭ ﺑﺎﻃﻨﻰ ﻧﺎﭘ&= #65268;ﺪﺍﻯ ﺍﺯ ﻫﻨﺮﻯ ﺭﺍ ﻣ= ﻴﮕﻮﻳﻨﺪ'ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﻋﺒﺮ&#= 65173; ﮔﻴﺮﻯ ﺧﻮﺩﺭﺍ &= #65153;ﻏﺎﺯ ﻣﻴﻨﻤﺎﻳﻨﺪ. </= span> ﺭﺍʋ= 69;ﻄﻪ ﻣﺎ ﺍﻧﺴﺎﻧﻬﺎ &= #65193;ﺭ ﺁﺷﻨﺎﺋﻰ ﺑﺎﻫ&#= 65198; ﻣﻮﺟﻮﺩﻯ'ﺍﺑﺘ&#= 65194;ﺍ ﺑﻌﻠﺎﺋﻢ ﺻﻮﺭ&#= 65173; ﻭ ﺳﭙس ﺑﻨﻮﻉ ﻭ&= #65193;ﺭﺟﻪ ﺗﺤﺮﻳﻚ ﻋﻮﺍﻃ&#= 65234;'ﺑﺎ ﺁﻥ ﻋﻠﺎﺋﻢ ﺻﻮ&= #65197;ﺕ ﺷﺮﻭﻉ ﻣﻴﺸﻮﺩ.&= #65251;ﺎﻧﻨﺪ ﺳﻤﭙﺎﺗﻰ ﻫﺎﻯ&#= 65227;ﻘﻠﻰ'ﻭ ﺑﻤﻘﺪﺍﺭ ﻣﻌﻘ&#= 65262;ﻟﺎﺕ ﻣﺎﻧﻴﺰ ﺑﺴﺘﮕ&#= 65264; ﺩﺍﺭﺩ.ﺭﻭﺍﺑﻂ &= #65251;ﺎ ﺑﺎ ﻏﻴﺮ ﺧﻮﺩ'ﻭ= ﺑﺎ ﺧﺪﺍ ﻭ ﺣﺘ= ;ﻰ ﺑﺎ ﺧﻮﺩﻣﺎﻥ'ﻫﻤﮕ&#= 65264; ﺭﻭﺍﺑﻂ ﻣﻌﻨﻮ&#= 65263; ﻫﺴﺘﻨﺪ'ﻭﻧﻪ ﺭ&= #65261;ﺍﺑﻂ ﻣﺎﺩﻯ ﻓﻴﺰﻳﮑ&#= 65264;.ﻭ ﻧﺴﺒﺖ ﺑﻤﻘﺎﻡ &= #65175;ﮑﺎﻣﻠﻰ ﺭﻭﺍﻥ ﺑﺸﺮﻯ'ﻳ&= #65166; ﺭﻭﺡ ﺍﻟﻬﻰ ﻣﺎ = ﺩﺭ ﺳﻠﻮﻙ ﻣﻴﺒﺎﺷ&#= 65194;.ﮐﻪ ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﺑ&= #65198;ﺩ ﺁﺷﻨﺎﺋﻰﻗﻮﻯ &#= 65175;ﺮ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺩ&= #65197; ﮐﺎﻣﻠﺎﻥ ﺯﻳﺎ&#= 65193;'ﻭﺳﺎﺑﻘﻪ ﻋﺸﻖ ﻭﻣﺤﺒّﺖ &#= 65251;ﻴﺒﺎﺷﺪ.ﮐﻪ ﭘس ﺍﺯ ﮐﻤﺎﻝ ﺳ&= #65248;ﻮﻙ ﺑﺎﻭﺝ ﺧﻮﺩ ﻣﻴ&= #65198;ﺳﺪ. ﻗﺒﻠﺎ ﻣﻤﮑﻦ ﺍ&= #65203;ﺖ'ﺍﺯ ﻃﻤﻊ ﻳﺎ ﺗﺮس ﺑ&= #65262;ﺩﻩ'ﮐﻪ ﺍﻭﺭﺍ ﺩﻭﺳﺖ ﻣ&= #65268;ﺪﺍﻧﺴﺘﻴﻢ'ﻳ= 5166; ﺍﺣﺘﺮﺍﻡ ﻣﻴﮕ&#= 65196;ﺍﺷﺘﻴﻢ'ﻭﻟﻰ ﺑﻌﺪ'ﺍﺯ ﮐﻤﺎﻝ = ﺳﻠﻮﮐی ﻮ ﺗﻮﻓﻴﻖ ﺩﺭﮐ&= #65204;ﺐ ﺷﻬﻮﺩ' ﺁﻧﺎﻥ ﺭ= ﺍ ﻧﺠﺎﺕ ﺩﻫﻨﺪﻩ &= #65191;ﻮﺩ ﻣﻴﺪﺍﻧﻴﻢ. ﻭ ﺍ= ﻳﻦ ﺭﺍﺑﻄﻪ ﻭ ﺗﺤﺮ&= #65267;ﻚ ﻋﺎﺷﻖ ﺩﺭ ﺑﺮﺧ&= #65262;ﺭﺩ ﺑﺎ ﻣﻮﺿﻮﻉ ﺷﺮ&= #65261;ﻉ ﻣﻴﺸﻮﺩ.ﮐﻪﺑﺎ &= #65153;ﻥ ﺻﻮﺭﺕ ﻭﻭﺍﻗﻌ&#= 65258;' </spa= n>ﻣﻌﺎﻧﻰ ﺩﻳʄ= 05;ﺮ ﻭﻭﻇﺎﻳﻔﻰ ﻧﺴ&#= 65170;ﺖ ﺑﺂﻧﻬﺎ ﺩﺭﺧﻮ&#= 65193; ﻟﺎﺯﻡ.ﻭﻣﻴﺪﺍ&#= 65255;ﻴﻢ.ﺩﺭ ﻓﮑﺮ ﻭﻋﺒﺮﺕ ﮔ&= #65268;ﺮﻯ'ﻭ ﺍﺭﺯﻳﺎﺑﻰ ﻭ ﺻ&= #65194;ﻭﺭ ﺍﺣﮑﺎﻡ ﺍﺭﺯﺵ &= #65251;ﺎ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﺍ= ﻳﻨﺠﺎ ﺍﺳﺖ'ﮐﻪ ﻗﻄﻌﻪ = ﭼﻮﺏ ﻣﻴﺘﻮﺍﻧﺪ ﻣﻌ&#= 65256;ﻰ ﺳﺤﺮ ﺁﻣﻴﺰ ﺑﺮ&= #65165;ﻯ ﺍﻧﺴﺎﻥ ﺑﺪﺍﺋ&#= 65264;'ﻳﺎ ﺷﻴﺌﻰ ﻭﻣﮑﺎﻧ&#= 65264; ﺍﺯ ﭘﻴﺎﻣﺒﺮ ﺗ&= #65240;ﺪّس ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ&#= 65261; ﺃثر ﺭﻭﺍﻧﻰ ﻧ= 5268;ﺰ ﺑﮕﺬﺍﺭﺩ. ﻫﻨﺮ&= #65251;ﻨﺪ ﻭﻗﺘﻰ ﺃثرﻯ ﻣ= 5268;ﺴﺎﺯﺩ' ﺑﻌﺪ ﺍﺯ ﺧﻄﻮﻁ = ﺍﻭﻟﻴّﻪ ﻭﺍﺭﺩ ﻣﺮﺣﻠﻪ &= #65197;ﻭﺍﺑﻂ ﻫﻨﺮﻣﻨﺪ ﺑﺎ ﺁ&= #65253; ﺻﻮﺭﺕ ﺷﺮﻭﻉ ﻣ&= #65268;ﺸﻮﺩ. ﮐﻪ ﺩﺳﺖ ﺍﺯ ﺍﻟ= ﮕﻮﻯ ﺍﻭﻟﻴّﻪ ﺑﺮﺩ= 5165;ﺷﺘﻪ'ﻭ ﻧﻘﺶ ﻣﻌﺎﻧﻰ ﺩ&= #65165;ﺩﻥ ﻭ ﺩﻟﺎﻟﺖﺩﺍﺩ&#= 65253; ﺩﺭ ﮐﺎﺭ ﻫﻨﺮﻯ = ﺍﻭ ﺷﺮﻭﻉ ﻣﻴﺸﻮﺩ. = ﻟﺬﺍ ﻫﺴﺘﻰ ﺑﺮﺍﻯ ﻫ&= #65256;ﺮﻣﻨﺪ ﻭ ﻋﺎﺭﻑ ﺍﻟﻬﻰ = ﺳﺮﺷﺎﺭ ﺍﺯ ﻣﻌﻨﻰ ﺍﺳﺖ.= ﻭ ﻧﻮﻉ ﻣﻌﺎﻧﻰ ﻣ&= #65166;ﺩﻯ </spa= n>ﻳﺎ ﻣﻌﻨﻮﻯ A= 267;ﺎ ﻣﻴﻨﻮﻯ'ﺩﺭ ﺩﺭ&= #65183;ﺎﺕ ﻫﻨﺮﻣﻨﺪﻯ ﺁﻧ&#= 65260;ﺎ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ.&= #65261; ﺍﻳﻨﮑﻪ ﭼﮕﻮﻧ&#= 65258; ﻭﺗﺎﭼﻪ ﺣﺪﻭﺩ&#= 65263;'ﺳﻴﺮ ﺁﻓﺎﻕ ﻭ ﺃﻧﻔس &= #65165;ﺭﻧﺪ. ﻭ ﺍﻳﻦ ﻣﻌﻨﻰ ﺧ= ﺎﺹ ﻳﻚ ﺷﻴﺌﻰ ﻧﻴﺴ&= #65174;.ﮐﻪ ﻣﻌﺎﻧﻰ ﻫﻤﻪ ﺍ&= #65207;ﻴاء ﺍﺳﺖ. ﻭﻗﺘﻰ ﻫﻨ= ﺮﻣﻨﺪ ﻣﻮﻓﻖ ﻣﻴﺸﻮﺩ'&= #65261;ﺍﺯﻫﺴﺘﻰ ﻣﺎﺩﻯﻤﻮﺿﻮﻋ= 5166;ﺗی اﻧﺘﺰﺍع ﻤﻴﻨA= 252;ﺎﻳﺪ.ﻭ ﺑﻤﻴﻞ ﻭﺳﺒﻚ ﺧ&= #65262;ﺩ ﺁﻧﺮﺍ ﺗﺠﺪﻳﺪ &= #65187;ﻴﺎﺕ ﻣﻴﺪﻫﺪ. ﻭﻣﻮﺿ&= #65262;ﻉ </spa= n>ﺭﺍ ﺑﺎ ﺗﻌﺒA= 268;ﺮﺍﺕ ﺑﻴﺎﻧﻰ ﻭ ﻫﻨﺮ&= #65263; ﺧﻮﺩ' ﺑﻤﻌﻨﻰ ﺗ= ﺒﺪﻳﻞ ﻣﻴﻨﻤﺎﻳﺪ. ﺗﻔ&= #65166;ﻭﺕ ﻗﺪﺭﺕ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠ&= #65258; ﺍﺳﺖ'ﮐﻪ ﻣﺸﺨﺺ = ﻣﻴﮕﺮﺩﺩ'ﻭ ﺭﻭﺷﻦ ﻣﻴﮑﻨﻨ&#= 65194;. ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ = ﺭﻭﺍﻧﻰ ﻭ ﻋﻘﻠﻰ ﻭ ﺫﻭﻗ= ﻰ ﺍﻭ ﭼﻴﺴﺖ ﻭ ﺍﮔ= ﺮ ﺟﻬﺎﻥ ﻭ ﻫﺴﺘﻰ = ﺭﺍ ﺍﺯ ﺍﻧﺴﺎﻥ ﻗﻮ&= #65263; ﺗﺮ ﺑﺪﺍﻧﻴﻢ'ﺑ&= #65166;ﺯ ﻣﻌﻨﻰ ﻫﺴﺘﻰ ﺍ&= #65199; ﺧﻮﺩ ﻫﺴﺘﻰ ﻗﻮ&= #65263; ﺗﺮ ﺍﺳﺖ ﻭ ﺍﻧﺴ= ﺎﻥ ﺑﺮﺍﻯ ﺍﻳﻦ ﻗﻮ&= #65263; ﺗﺮ ﺍﺳﺖ'ﮐﻪ ﺑﺎ= ﻣﻌﻨﻰ ﻫﺴﺘﻰ ﺭﺍﺑﻄﻪ &= #65193;ﺍﺭﺩ.ﮔﻮﺋﻰ ﺍﻧﺴﺎﻥ ﺍﻳﻦ ﻣ&= #65228;ﻨﻰ ﻗﻮﻯ ﺭﺍ ﻣﻴﺪﻫ&= #65194;. ﭘس ﺧﻮﺩ ﺍﻧﺴﺎ&#= 65253; ﻫﻢ ﻗﻮﻯ ﺗﺮ ﺍﺳ= ﺖ.ﺑﺨﺼﻮﺹ ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﻓﺼﻮﻝ ﻋﻘﻠﻰ ﻭ = ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﺎﺷﺪ.ﭼﻪ ﺭﺳﺪ = ﮐﻪ ﺳﺎﻟﻚ ﺩﺭ ﺣﺎﻝ = ﺗﺰﮐﻴﻪ ﻧﻔس ﻭﻋﻘﻞ ﻟﻮ&#= 1617;ﺍﻣﻪ ﺧﻮﺩ'ﺑﺮﺗﺮ ﺍﺯ = ﻋﻘﻞ ﻣﺎﺩﻯ ﻏﻴﺮ ﺳﺎ&= #65247;ﮑﺎﻥ'ﻭ ﻳﺎ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ' ﺑﺎﻋﻘﻞ ﮐﻠّﻰ &#= 65165;ﻟﻬﻰ ﺧﻮﺩ' ﮐﻪ ﻧﻔس ﻣ= ﻄﻤﺌﻨّﻪ ﻭﺣتی ﻧﻔس ﻣﻠA= 260;ﻤﻪ ﺩﺭ ﺑﺎﺯﮔﺸﺘﮕ&#= 65166;ﻥ ﺑﺨﻠﻖ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ. ﺑﻤﻌﻨﻰ ﺩﻳﮕﺮ'&= #65197;ﻭﺡ ﺍﻟﻬﻰ ﻗﻮﻯ ﺗﺮ = ﺍﺯ ﺭﻭﺍﻥ ﺑﺸﺮﻯ ﻧ&= #65166;ﺳﻮﺗﻰ ﺍﺳﺖ. ﻭ ﻫﺮ ﺩﻭ ᥴ= 5;ﺻﻠﻰ ﺍﺯ ﻫﺴﺘﻰ'ﺍﺯ ﻟ= ﺤﺎﻅ ﻣﻌﻨﻮﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭﻟﺬﺍ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭﮐﺴﺐ ﻣﺮﺍﺗﺐ &= #65175;ﺠﻠّﻴﺎﺕ ﻣﻘﺪﻣﺎﺗﻰ ﺑﻌ&#= 65194;ﻯ' ﻗﺪﺭﺕ ﺑﻴﺸﺘﺮ &= #65165;ﻧﺴﺎﻥ'ﺑﺮ ﻧﻴﺮﻭﻣﻨﺪﻯ ﺧ&#= 65262;ﺩ ﺑﺮﻃﺒﻴﻌﺖﻣﻴ= 5170;ﺎﺷﺪ.ﺯﻳﺮﺍﺣʋ= 76;ﻰ ﻓﻄﺮﺕ ﺑﺸﺮﻯ ﺧ&= #65262;ﺩ ﺭﺍ ﻣﻐﻠﻮﺏ ﻣﻴ&= #64401;ﻨﺪ.ﻭ ﺷﺄﻥ ﻣﻘﺎﻡ ﺁﻳ&= #65256;ﺪﮔﺎﻥ ﻧﻴﺎﻣﺪﻩ ﺍﻟﻬ&#= 65264; ﺩﻧﻴﻮﻯ ﺑﺸﺮﻯ &= #65197;ﺍ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ.&= #65251;ﻌﻨﻰ ﻫﺴﺘﻰ ﻭ ﻋﺎﻟﻢ = ﻫﻤﺎﻥ ﻣﻌﺎﻧﻰ ﻫﺴﺘﻨ&#= 65194;'ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﻭ ﻫﺮ = ﺳﺎﻟﻚ ﻭﻏﻴﺮ ﺳﺎﻟﻚ' ﮐ= ﻪ ﺩﺭ ﺣﻀﻮﺭ ﺫﻫﻨ&= #65264;'ﺍﺯ ﻣﻮﺿﻮﻋﻰ ﺑﺎ ﺷ&= #65192;ﺺ ﺩﺍﺭﺩ ﻭﻭﺟﻮﺩ &= #65255;ﻬﺎﺋﻰ ﻏﻨﻰ ﺗﺮ ﺩﺭ ﻣﻌ= ﻨﻰ ﺩﺭ ﻣﻴﺂﻳﺪ. ﻫﻨ= ﺮﻧﻤﺎﺋﻰ ﻧﻘّﺎﺷﻰ ﺻﻮﺭ= 5175;ﮕﺮ'ﻭ ﻫﻨﺮ ﻧﻬﺎﺋﻰ ﺳ&= #65166;ﻟﻚ ﺻﺎﺩﻕ ﺗﺮ ﻭﻋﺎ&= #65207;ﻖ ﺗﺮ ﻭﺳﺎﺋﻞ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ ﺁﻏﺎﺯ ﺍﺯ = ﭘﻴﺮ ﮐﺎﻣﻞ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﻟﺬﺍ ﻣﻴﺘﻮﺍﻥ &= #64404;ﻔﺖ ﻫﻨﺮﻣﻨﺪ ﺑﺨﺼ&#= 65262;ﺹ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ'&= #65169;ﺎ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﻭ = ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﺑﺎﻟﺎ= 5175;ﺮ ﺍﻟﻬﻰ'ﺑﺎ ﻣﻌﺎ&= #65255;ﻰ ﺧﻮﺩ ﺭﻧﮓ ﺍﻧﺴ&= #65166;ﻧﻰ ﻭﺯﻧﺪﻩ ﺑﻮﺍﻗ&#= 65226; ﻭ ﭘﺪﻳﺪﻩ'ﻭﻫﺮ = ﻣﺎﺩﻩﺍﻯ ﺩﺭ ﻫﺴﺘﻰ</s= pan> &#= 65251;ﻴﺪﻫﺪ.<o:p></o:p> ﭘس ﺗﻌﺒ= ﻴﺮﺍﺕ ﻫﻨﺮﻯ ﺳﺨﺖ ﺗﺮ&= #65267;ﻦ'ﻭ ﺑﺎ ﺍﺭﺯﺷﺘﺮﻳ&#= 65254; ﻗﺴﻤﺖ ﮐﺎﺭ ﻳﻚ = ﻫﺪﻑ ﺍﺳﺖ.ﮐﻪ ﭼﮕﻮﻧ&= #65258; ﻋﻨﺎﺻﺮ ﺩﺭ ﺍﺧ&= #65176;ﻴﺎﺭ ﺭﺍ ﺗﺤﻠﻴﻞ ﺑﻌ&= #65256;ﺎﺻﺮ ﺁﻥ ﻣﻴﺸﻮﺩ. ﺯﻳ= ﺮﺍ ﺗﻌﺒﻴﺮﺍﺕ ﺃث= 585;ﻫﻨﺮﻯ ﺗﻨﻬﺎ ﻣﻌﺎﻧﻰ &= #65227;ﻘﻠﻰ ﻧﻴﺴﺘﻨﺪ'ﮐﻪ ﺍ&= #65199; ﺁﻥ ﺑﺮﺩﺍﺷﺖ ﻣ&= #65268;ﺸﻮﺩ.ﮐﻪ ﺍﻳﻦ ﻧﻴﺰ ﻋﻠﺎ&= #65261;ﻩ ﺑﺮ ﻣﻘﺎﻡ ﺗﮑﺎ&= #65251;ﻠﻰ ﻫﻨﺮﻣﻨﺪ'ﺗﻌﺎ&#= 65247;ﻰ ﺭﻭﺣﻰ ﻭ ﺭﻭﺍﻧ&= #65264; ﻧﺎﻇﺮ ﺃث= ر ﻫﻨﺮﻯ ﻧﻴﺰ ﻣﻨﺸﺄ ﺩﺍ&= #65197;ﺩ. ﮐﻪ ﺗﻌﺒﻴﺮﺍﺕ &= #65197;ﺍﺩﺭ ﺗﺤﻠﻴﻞ ﻋﻨﺎﺻ&#= 65198; ﺁﻥ ﻣﻴﻔﻬﻤﺪ.ﻭ = ﺁﻧﺮﺍ ﺗﻌﺒﻴﺮﺭﺳﺎﺋ= 5264; ﺍﺯ ﻫﻨﺮﻣﻨﺪ ﻣ&= #65268;ﺪﺍﻧﺪ. ﮐﻪ ﺍﻭﺭﺍ ﻧﻴﺰ = ﺳﺘﺎﻳﺶ ﻣﻴﮑﻨﺪ ﺑﻠﮑﻪ &= #65175;ﻌﺒﻴﺮ ﻣﻌﺎﻧﻰ ﻋﻘﻠﻰ'&= #65261;ﻟﺎﻳﺘﻬﺎﻯ ﻋﺎﻃﻔﻰ ﺭﻭﺍﻧ&#= 65264; ﻭ ﻧﻔﺴﺎﻧﻰ'ﻭ ﺣ= ﺘﻰ ﻧﻴﺮﻭﻯ ﺣﺪس ﺍ&#= 65169;ﺪﺍﻋﻰ ﻳﺎ ﺣﺪس ﺍﻟﻬﺎ&#= 65251;ﻰ ﻟﺪﻧّﻰ ﺍﻭﻟﻴ= 5166;ﻯﺪﺭ ﻫﻨﺮﻣﻨﺪ'ﻧﻘﺶ &= #65251;ﻬﻢ ﺑﺮﺍﻯ ﺗﻌﺒﻴﺮ &= #65193;ﺭ ﺃثر ﻫﻨﺮﻯ ﺩﺍ= 5197;ﺩ.ﻭﻟﻰ ﭼﻮﻥ ﺑﻴﺸﺘﺮ ﺳ&= #65252;ﺒﻮﻟﻴﻚ ﻭ ﻣﺒﻬﻢ ﻣﻴﺒﺎ&= #65207;ﺪ'ﮐﻪ ﻧﺎﻇﺮ ﺃثرﻫﻨA= 198;ﻯ'ﺑﺨﺼﻮﺹ ﺑﺮﺍﻯ ﻧﺨﺴﺘﻴ&#= 65254; ﺑﺎﺭ ﺑﺎ ﺁﻥ ﺑﺮ= ﺧﻮﺭﺩ ﻣﻴﮑﻨﺪ ﻧﻴﺎﺯ &= #65169;ﻤﻌﻠﻢ ﻭﺗﺸﺮﻳﺢ ﻭ ﺗﻔ&= #65212;ﻴﻞ ﻭﺗﻮﺿﻴﺢ ﺩﺍﺭ&#= 65193;. ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺗﻠﺎﺵ ﺯﻳﺎﺩﻯ &= #65193;ﺭ ﮐﻤﻚ ﺑﺴﺎﻟﮑﺎ&#= 65253; ﺧﻮﺩ ﻣﻴﮑﻨﻨﺪ.&= #64400;ﻪ ﺍﺣﻮﺍﻝ ﻓﮑﺮﻯ &= #65267;ﺎ ﺭؤﻳﺎﻫﺎﻯ ﺷﻬ= 5262;ﺩﻯ ﺁﻧﺎﻥ ﺭﺍ ﺗﻌﺒ&= #65268;ﺮ ﺑﻌﺒﺎﺭﺍﺕ ﻭﻋ&#= 65170;ﺮﺕ ﮔﻴﺮﻯ'ﺍﺯ ﻧﻮﻉ = ﮐﻠﺎﻡ ﻣﺮﺍﺗﺐ ﺍﻟﻬﺎ&#= 65249; ﺑﺨﺶ ﺍﻟﻬﻰ ﺩﺭ&= #65259;ﺮ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65165;ﻟﻬﻰ ﺩﺭ ﺳﺎﻟﮑﺎﻥﻤ&#= 65268;ﻨﻤﺎﻳﻨﺪ. ﺍﻟﺒﺘﻪ ﻧﺎﻇﺮ &= #65267;ﻚ ﺃثرﻫﻨﺮﻯ ﺍﮔA= 198; ﺭﻭﺍﻥ ﮐﺎﻭ ﺑﺎ&= #65207;ﺪ'ﻭ ﻳﺎ ﮐﺎﻣﻞ ﺍﻟﻬ&= #65264; ﻋﺎﺭﻑ ﺑﺎﺣﻮﺍ&#= 65245; ﺭﻭﺍﻧﻰ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﺑﺎﺷﺪ' ﭘس ﺑﺮﺩ&= #65165;ﺷﺖ ﺍﻭ ﺍﺯ ﻣﻌﺎﻧﻰ = ﺗﻌﺒﻴﺮﺍﺕﺍﺯ ﺃثر ﻫﻨﺮﻯ ﻓﺮ= 5237; ﻣﻴﮑﻨﺪ.ﺯﻳﺮﺍ &= #65259;ﺮﮐس ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ</= span> </spa= n>ﺭﻭﺣﻰ ﻭ ﻋﻘA= 194;ﻩ ﻫﺎ ﻭ ﻋﻘﻴﺪﻩﻫ&= #65166;ﻯ ﺭﻭﺍﻧﻰ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65194;.ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻧﻴﺰ ﺑﺎﻫﻢ ﺗﻔ&= #65176;ﻮﺕ ﺩﺭﺟﻪ ﺗﺰﮐﻴﻪ &= #65193;ﺍﺭﻧﺪ.<o:p></o:p> ﮔﺎﻫﻰ ﻧ= ;ﻴﺰ ﺑﺨﻄﺎ'ﺍﺭﺯﺵ ﻫ&= #65256;ﺮﻯ ﺭﺍ ﺗﻨﻬﺎ ﺩﺭ ﺑ= ﺎﺭ ﻋﺎﻃﻔﻰ ﺁﻥ ﺃث&#= 1585; ﺍﺭﺯﻳﺎﺑﻰ ﻣﻴ&#= 64401;ﻨﻴﻢ. ﺯﻳﺮﺍ ﮔﺎﻫﻰ ﺃ&= #1579;ر ﻫﻨﺮﻯ ﺳﺎﺩﻩﺍ&#= 65263;' ﭘُﺮﺑﺎﺭﺗﺮ ﺍ= 5199; ﺁثاﺭ ﺑﺰﺭﮒ ﻣ= 5228;ﺮﻭﻑ ﻫﺴﺘﻨﺪ. ﺑﺎﺭ ﻋ= ﺎﻃﻔﻰ ﻣﺎﻧﻨﺪ ﻣﻮﺿﻮ&#= 65225; </spa= n>ﻣﻮﺳﻴﻘﻰ'ﺑʋ= 66; ﺗﺤﺮﻳﻚ ﻣﻮﻟﺪ ﻓﺮﮐﺎﻧ&#= 1587; ﺻﺪﺍ.ﺑﺎﺯ ﻣﻌﻨ&= #65264; ﻋﻘﻠﻰ ﺁﻥ ﭼﻮﻥ = ﻣﺠﻤﻮﻋﻪ ﺍﻯ ﺍﺯ ﺻﺪﺍ ﻭ ﻳ= ;ﺎ ﺍﺯ ﺍﺭﮐﺴﺘﺮﻯ &= #65165;ﺳﺖ. ﺁﻧﮕﺎﻩ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﻭ ﺷﻨﻮﺍﺋﻰ ﻭ ﻋ= ﻘﻠﻰ ﺷﻨﻮﻧدﻩ ﺑﺎ ﻧ&#= 65166;ﻇﺮ ﺍﺳﺖ'ﺍﮔﺮ ﭼﮕﻮ&= #65255;ﻪ ﺑﺎﺭ ﻋﺎﻃﻔﻰ ﭘ&= #65268;ﺪﺍ ﮐﻨﺪ.ﻟﺬﺍ ﻫﻨﺮ = ﺗﻌﻠﻴﻢ ﺩﻫﻨﺪﻩ ﻣﺴﺘﻘ&#= 65268;ﻢ ﺗﻌﺎﻟﻰ ﻋﻘﻠﻰ &= #65255;ﻤﻰ ﺑﺎﺷﺪ. ﺗﻨﻬﺎ ﺑ= ﺮﺣﺴﺐ ﻣﻘﺎﻡ ﺭﻭﺍﻧﻰ &= #65261; ﻋﻘﻠﻰ ﻭ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﺳﺖ'ﮐﻪ ﭼﮕﻮﻧ&= #65258; ﺑﺮﻧﺎﻇﺮ ﺧﻮﺩ &= #65175;ﺤﺮﻳﻚ ﻋﺎﻃفی اﻳﺠﺎʋ= 93; ﻣﻴﮑﻨﺪ' ﺗﺎ ﺷﺎﻳﺪ ﺑﺘﻮ&= #65165;ﻧﺪ ﻏﻴﺮ ﻣﺴﺘﻘﻴﻢ &= #65175;ﻌﻠﻴﻢ ﻭﺑﺘﻌﺎﻟﻰ ﻋﻘ&#= 65248;ﻰ ﺑﻨﺎﻇﺮ ﺑﺪﻫﻨ&#= 65194;. ﻟﺬﺍ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻏ&= #65268;ﺮ ﻣﺴﺘﻘﻴﻢ ﺗﻌﺎ&#= 65247;ﻰ ﻋﻘﻠﻰ ﻣﻴﺪﻫﻨ&#= 65194; ﺍﻭﻝ ﺗﺤﺮﻳﻚ ﻋ&= #65166;ﻃﻔﻰ'ﺑﻌﺪﺍ ﺑﺎ ﮐﻤﻚ ﺧﻮﺩ ﺷ= ﻨﻮﻧﺪﻩ ﻭ ﻧﺎﻇﺮ ﺗﻌﺎﻟ&= #65264; ﻋﻘﻠﻰ ﺑﺮﺣﺴﺐ &= #65251;ﻘﺎﻡ ﻭﺗﻮﺍﻥﺨﻮﺩﺷ= 5166;ﻥ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﺍ&= #65251;ﺎ ﺍﮔﺮ ﺍﻳﻦ ﻫﻨﺮ&= #65251;ﻨﺪ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑ&= #65166;ﺷﺪ'ﮐﻪ ﺩﺭ ﮐﻠﺎﻡ ﻭ ﺣﮑ= ﻤﺖ ﻭ ﺍﺳﺘﺪﻟﺎﻟﺎ&#= 65173; ﺧﻮﺩ' ﭼﻨﺎﻥ ﻧﺮ= ﺩﺑﺎﻧﻰ ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﺳ&= #65166;ﻟﮑﺎﻥ ﺧﻮﺩ ﺑﺴﺎﺯﺩ'ﮐ&= #65258; ﺳﺮﻳﻌﺘﺮ ﺗﺤﺮ&#= 65267;ﻚ ﻋﺎﻃﻔﻰ'ﻭ ﺑﺨﺼ&= #65262;ﺹ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ &= #65255;ﻴﺮﻭﻯ ﺍﻃﺎﻋﺖ ﺳﺎﻟﻚ'&= #64400;ﻪ ﺩﻟﻴﻠﻰ ﺑﺮﺍﻯ &= #65259;ﺮ ﺣﺮﻓﻰ ﺍﺯ ﭘﻴﺮ = ﺍﻟﻬﻰ ﺧﻮﺩ ﻧﻤﻴﺨﻮﺍ&#= 65259;ﺪ'ﻣﺴﺘﻘﻴﻤﺎ ﺗﻌﻠﻴﻢ ﭘﻴﺮ ﺩ&= #65203;ﺖ ﻣﻴﺪﻫﺪ. ﮐﻪ ﺍﮔ= ﺮ </spa= n>ﺑﺎ ﺗﺤﺮﻳﻚ A= 227;ﺎﻃﻔﻰ ﺑﺎﺷﺪ'ﺍﻟﺒﺘﻪ &= #65203;ﺮﻳﻌﺘﺮ ﻣﻴﺸﻮﺩ.ﻭﻟﻰ ﺩ&= #65267;ﮕﺮﺍﻥ ﺑﺪﻭﻥ ﺗﺤﺮﻳﻚ &= #65227;ﺎﻃﻔﻰ'ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ ﻣﺴﺘ&#= 65240;ﻴﻤﺎ ﻭﺍﺭﺩ ﻣﺮﺣﻠﻪ &= #65175;ﻌﻠﻴﻢ ﺣﻘﺎﻳﻖ ﻭﺩﺍﺩ&#= 65257; ﻫﺎ ﮔﺮﺩﻧﺪ'ﮐﻪ = ﺷﻨﻮﻧﺪﻩ ﺳﺎﺑﻘﻪﺍﻯ ﺍﺯ &= #65153;ﻧﻬﺎ ﻧﺪﺍﺭﺩ.ﻭ ﺍﮔﺮ = ﺩﺍﺷﺖ ﺗﻌﻴﻴﻦ ﻧﻴﺮﻭ&#= 65251;ﻨﺪﻯ ﻋﺎﻃﻔﻰ ﺷﻨﻮﻧ&#= 65194;ﻩ ﺗﺤﺮﻳﻚ ﺷﺪﻩ ﮐ&= #65252;ﻚ ﺑﺘﻌﻠﻴﻢ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ.ﮐﻪ ﻣﺎ ﺁﻧﺮﺍ ﺳﻤﭙ&= #65166;ﺗﻰ ﻗﺒﻠﻰ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ.ﻭ ﻫﻢ ﺍﻣﮑﺎﻥ ﺗﻌ&= #65212;ّﺐ ﺑﺪﻭﻥ ﺳﻤﭙﺎﺗ&#= 65264; ﻗﺒﻠﻰ'ﮐﺸﺶ ﻭﻣ&= #65188;ﺒّﺖ ﻭ ﺩﺭﺳﺖ ﺩﺍﻧﺴ&= #65176;ﻦ ﺍﻧﺴﺎﻥﺒﺎﺷﺪ. &= #65211;ﻮﺭﺕ ﻧﻤﻰ ﮔﻴﺮﺩ.ﻭ ﺍ= ﮔﺮ ﺍﺻﻄﻠﺎﺣﺎ ﺣﻔ&#= 65224;ﻰ ﭼﻴﺰﻯ ﺭﺍ ﭘﺬﻳ&= #65198;ﻓﺘﻨﺪ ﺧﻴﻠﻰ ﺯﻭﺩ ﻓﺮ&= #65165;ﻣﻮﺵ ﻣﻴﮑﻨﺪ. ﻭﮐﺎﺭ&= #65263; ﺭﺍ ﺩﺭ ﺯﻧﺪﮔﻰ = ﺷﻨﻮﻧﺪﻩ'ﺗﻌﻠ&#= 65268;ﻢ ﭼﻴﺰﻯ ﻭ ﻳﺎ ﺗﻨ= ﻔّﺮ ﮔﺮﻓﺘﻪ ﻧﻤﻴﺒ&#= 65166;ﺷﺪ .<o:p></o:p> ﻟﺬﺍ ﮐﺎ= ;ﺭ ﻫﻨﺮﻯ ﺗﻌﺒﻴﺮ &= #64400;ﻨﻨﺪﻩ ﻳﺎ= ﺣﺘﻤﺎ= ; ﺧﻮﺩ ﻋﻤﻞ ﻣؤثّر ﻧʌ= 68;ﺴﺖ.ﺯﻳﺮﺍ ﺗﻌﺒﻴﺮ ﺍﻣﺮﻯ &= #65227;ﻘﻠﻰ ﺍﺳﺖ ﻭ ﭼﻴﺰﻯ ﮐ= ﻪ ﭘس ﺍﺯ ﺍﺣﺴﺎس &#= 64400;ﻪ ﺧﻮﺩ ﺩﺳﺘﮕﺎﻩ &= #65193;ﺭﻳﺎﻓﺖ ﺩﻳﮕﺮﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ'ﻭﻗﺒﻞ ﺍﺯ ﺩﺭﻙ ﻭ ﻋﻤﻠ= ﻴﺎﺕ ﺫﻫﻨﻰ ﺍﺳﺖ' ﻭ ﻋ= ;ﻤﻠﻰ ﺟﺴﻤﺎﻧﻰ ﻭ ﻋﺼ&= #65170;ﻰ ﺍﻧﻔﻌﺎﻟﻰ'ﻭﻗ&#= 65176;ﻰ ﺩﻟﻬﺎﻯ ﻣﺎ ﻗﺒ&= #65216;ﻪ ﻣﻰ ﮐﻨﺪ'ﻣﺎﻧﻊ = ﺍﺯ ﺍﻳﻦ ﻣﻴﺸﻮﺩ'ﮐ&= #65258; ﺍﺯ ﺃثر ﻫﻨﺮﻯ &#= 65165;ﺩﺭﺍﻙ ﺗﻌﺒﻴﺮﻯ</sp= an> &#= 65169;ﮕﻴﺮﻳﻢ.ﭼﻮﻥ ﻧﻔس ﻭﺭﻭﺍﻥ ﺗ&#= 65188;ﺮﻳﻚ ﺷﺪﻩ ﺑﻴﺸﺘﺮ ﺗ&= #65200;ﮐﻴﻪ ﻧﺸﺪﻩ' ﻧﻤﻴﺘﻮ&= #65165;ﻧﺪ ﺗﻌﺒﻴﺮﻯ ﻋﻘﻠ&#= 65264; ﺑﻴﺎﺑﺪ ﻭ ﺑﻔﻬ&= #65252;ﺪ' ﭼﻪ ﺭﺳﺪ ﮐﻪ ﻋﻤ= ﻞ ﮐﻨﺪ. ﻣﮕﺮ ﺩﺭ ﻋ= ;ﺎﺭﻓﺎﻥ ﺍﻟﻬﻰ ﮐﺎﻣﻠﺎ&#= 65253; ﺭﺳﻴﺪﻩ ﺑﻤﺮﺯ&#= 65259;ﺎﻯ ﻋﻘﻞ ﺍﻟﻬﻰ'ﻭ ﺍ= ﻣﮑﺎﻧﺎﺕ ﺍﺩﺭﺍﻙ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﭼﻨﺪ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺩﻳﮕﺮ.ﮐﻪ = ﺍﻧﻔﺼﺎﻝ ﻭ ﺑﻰ ﺧﻮﺩﻯ ﻭ ﺑ= ;ﻰ ﺍﺭﺍﺩﮔﻰ ﻧﻔس &#= 65187;ﻴﻮﺍﻧﻰ ﻧﺪﺍﺭﻧﺪ.ﭘس ﻣ&#= 65166;ﻧﻊ ﺍﺯ ﺍﻳﻦ ﻧﻤﻴﺸ&= #65262;ﺩ ﮐﻪ ﺍﺯ ﻫﺮ ﺃثر&#= 65263; ﺗﻌﺒﻴﺮﻯ ﺍﺩﺭ&#= 65165;ﮐﻴﮑﻨﻨﺪ ﻭﻣﻌﻨﻰ ﺑﻴﺎﺑ&#= 65256;ﺪ.ﺣﺘﻰ ﺩﺭ ﻫﺮ ﭘﺪﻳﺪﻩ = ﻭﺭﺧﺪﺍﺩ ﺳﺎﺩﻩ ﻭﮐﻮﭼﻚ &= #65259;ﺴﺘﻰ ﺑﺎﺷﺪ.ﻭ ﻟﺬﺍ ﻋ= ﺎﺭﻓﺎﻥ ﺍﻟﻬﻰ ﺣق ّﺤﻴ= 5166;ﺕ ﻭ ﺍﺣﺘﺮﺍﻡ ﻭ ﺗ= ﻘﺪﻳس ﺑﺮﺍﻯ ﻫﺮﭼﻴﺰ&#= 65263; ﺩﺭ ﻃﺒﻴﻌﺖ ﻣﻴ&= #65194;ﺍﻧﻨﺪ'ﮐﻪ ﻣﺎﻧﻊ ﺭﺷﺪ ﻃﺒ&= #65268;ﻌﻰ ﺗﮑﺎﻣﻞ ﺁﻧﻬﺎ &= #65255;ﻤﻴﺸﻮﺩ. ﺣﺘﻰ ﺍﮔﺮ ﺫﺭﺍ&= #65173; ﺧﺎﻙ ﺑﺎﺷﺪ.ﻭ ﺍ= ﮔﺮ ﺗﻐﻴﻴﺮﻯ ﻭﺍﺭ&#= 65193; ﻣﻴﮑﻨﺪ'ﺣﺘﻤﺎ &= #65169;ﻨﻔﻊ ﺁﻥ ﻣﻮﺟﻮﺩ ﺍﺳ&= #65174;.ﺣﺘﻰ ﺍﮔﺮ ﮐﺸﺘﻪ ﺷﻮ&= #65193;.ﭼﻮﻥ ﮐﺸﺘﻦ ﻫﺮ ﻣﻮﺟ&= #65262;ﻯ ﭼﻮﻥ ﻋﻘﺮﺑﻰ'ﮐ&= #65258; ﺑﺎﻟﻘﻮّﻩ ﺑﻀ= 5198;ﺭ ﺍﻧﺴﺎﻥ ﻭ ﺑﻀﺮ&= #65197; ﺧﻮﺩ ﺣﻴﻮﺍﻧﻰ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ'ﭘس ﺑﻨﻔﻊ &= #65153;ﻥ ﺍﺳﺖ'ﮐﻪ ﺯﻭﺩﺗ&= #65198; ﺍﺯ ﺍﺳﺎﺭﺕ ﺣﻘ&= #65166;ﺭﺕ ﻧﻮﻉ ﻋﻘﺮﺏ ﺑﻮ&= #65193;ﻥ ﺑﻴﺮﻭﻥ ﺑﻴﺎﻳ&#= 65194;. ﻭﻳﺎ ﺍﻧﺴﺎﻧﻰ &= #65193;ﻭﭼﺎﺭ ﺁﻥ ﺑﻴﻤﺎﺭﻳﻬ&#= 65166; ﻭ ﺷﺮﺍﻳﻂ ﻏﻴﺮ = ﻗﺎﺑﻞ ﺍﺻﻠﺎﺡ ﮔﺮﺩﺩ &= #64400;ﺸﺘﺎﺭ </spa= n>ﻣﻴﮑﻨﺪ.ﻳﺎ A= 183;ﻬﺎﻧﻰ ﺭﺍ ﺑﺂﺗﺶ ﻣﻴﮑ&= #65208;ﺪ.ﭘس ﻣﺮﮒ ﺍﻭ ﺑﻨﻔﻊ = ﺍﻭ ﺍﺳﺖ. ﻭﻟﻰ ﭘس ﺍ= ﺯ ﺩﺍﻭﺭﻯ ﻋﻘﻠﻰ &= #65267;ﻚ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65165;ﻟﻬﻰ'ﻭ ﻧﻪ ﻫﺮ ﺁﺧﻮﻧﺪ&= #65263; ﮐﻪ ﻭﺍﺑﺴﺘﻪ ﺑ&= #65256;ﻈﺮﻳّﺎﺕ ﺳﻴﺎﺳﻰ ﻭﻣﺬﻫ&#= 65170;ﻰ'ﻭ ﭘﻴﺮﻭ ﻋﻘﺪﻩ ﻫ&= #65166;ﻯ ﺟﺎﻩ ﻃﻠﺒﻰ ﺧﻮ&= #65193; ﻭ ﺭؤﻳﺎﻫﺎﻯﺨ= 5262;ﺩ ﻣﻴﺒﺎﺷﺪ.ﻣﺤﺼ&#= 65262;ﻝ ﻫﻨﺮﻯ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ ﻧﻴﺰ ﻧﻴ&= #65166;ﺯ ﺑﮑﻤﺎﻟﺎﺕ ﻭ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ' ﺩﺭ ﻧﺎﻇ= ﺮﺍﻥ ﻭ ﺷﻨﻮﻧﺪﮔﺎﻥ &= #65261;ﺧﻮﺍﻧﻨﺪﮔﺎA= 253; ﺧﻮﺩ ﺩﺍﺭﺩ.ﮐﻪ&= #65165;ﺯﻣﻄﻴﻌﺎﻥﺴA= 248;ﻮﮐﻰ ﻧﻴﺴﺘﻨﺪ'ﺣﺪّ &#= 65155;ﻗﻞ ﺻﺎﺣﺐ ﻭ ﺟﺪﺍﻥ = ﻭ ﺍﺧﻠﺎﻗﻰﺑﺎﺷ= 5256;ﺪ'ﮐﻪ ﺍﺻﻄﻠﺎﺣﺎ ﻣﻨ&#= 65220;ﻘﻰ ﻓﮑﺮ ﻣﻴﮑﻨﺪ.ﭘ&= #1587; کاﺭ ﻫﻨﺮﻯ ﻳﻚ &#= 65261;ﻟﻰّ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭﻙ = ﮐﻨﻨﺪ. ﻭﻣﻌﺎﻧﻰ ﺑﺎﻃ&#= 65256;ﻰ ﺃثر ﺍﻭﺭﺍﻣﻴA= 236;ﻬﻤﻨﺪ.ﻭ ﻇﺎﻫﺮ ﺑﺮﺍﻯ ﺧ&= #65262;ﺩ ﻭﺩﻳﮕﺮﺍﻥ ﻣﻴ&#= 64401;ﻨﻨﺪ.ﮐﻪ ﻣﺎ ﻣﻌﻤﻮﻟﺎ ﻋ&= #65166;ﻃﻔﻪ ﻭﺟﺪﺍﻧﻰ'ﺭﺍ ﺩ&= #65197; ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﻧﻤﻰ ﺑﻴﻨﻢ.ﻭ ﺍ= ﮔﺮ ﺑﺎﺷﺪ ﺩﺭ ﻟﺤﻈ&= #65258; ﺣﺴّﺎس ﻗﺒﻮﻝ = 5251;ﺴؤﻟﻴّﺖ ﻭﺟﺪﺍﻧﻰ ﻧﻤﻴ&#= 64401;ﻨﻨﺪ.ﺗﺎ ﺧﻮﺩﺭﺍ ﺑﺨﻄﺮ &= #65169;ﻴﻨﺪﺍﺯﻧﺪ ﻭ ﺗﺄﻳﻴﺪ ﻳﺎ ﺗ= ﮑﺬﻳﺐ ﺍﻣﺮﻯ ﺭﺍ ﺩﺭ ﺑ= ﺮﺍﺑﺮ ﮔﺮﻭﻩ ﺯﻳﺎﺩﻯ &= #64344;ﻴﺮﻭ ﻭﻓﺮﻳﺐ ﺧﻮﺭﺩ&#= 64404;ﺎﻥ'ﻳﻚ ﺍﻳﺪﻩﺍﻯ ﺍﻇﻬ&#= 65166;ﺭ ﻧﻈﺮ' ﻭﻳﺎ ﺍﺯ ﺃ= ;ثرﻫﻨﺮﻯ ﻳﺎ ﻧﻈﺮﻳﻪ ﻓﻠ&= #65204;ﻔﻰ ﻭ ﻳﺎ ﺣﮑﻤﺘﻰ ﺍ= ﻟﻬﻰ ﻣﺮﺑﻮﻁ ﺑﮑﻨﻨ&#= 65194;.ﮐﻪ ﻫﻨﻮﺯﻧﻴﺎﻣﺪ= 5257; ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ'ﭼﻴﺰﻯ ﺑﮕﻮﻳﻨﺪ.ﻧﻴﺮ&#= 65261;ﻯ ﻋﺎﻃﻔﻰ'ﮔﻮﺋﻰ &= #65251;ﻌﺠﻮنی اﺯ ﻋﺸﻖ ﻭ ﻗﺒﻮ&= #65245; ﻭ ﺩﺭﻙ ﻣﺴؤﻟﻴ&#= 1617;ﺖ'ﻭ ﺁﻣﺎﺩﮔﻰ ﺑﺮﺍ&#= 65263; ﻓﺪﺍﮐﺎﺭﻯ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﻭﺍﻟّﺎ ﻋﺎﻃﻔﻪﺍﻯ ﻧﻴ&#= 65204;ﺖ.ﮐﻪ ﺍﮔﺮ ﺑﺎﺷﺪ'ﻣﻮ&= #65239;ﺘﻰ ﻭ ﺿﻌﻴﻒ ﻭ ﺑﻴﺸ= ﺘﺮ ﺁﺳﻴﺐ ﺭﺳﺎﻥ ﺑ&= #65212;ﺎﺣﺐ ﺁﻥ ﻋﺎﻃﻒ ﺍﺳﺖ.= ﮐﻪ ﺣﻘﻴﻘﺘﻰ ﺭﺍ ﻣ&= #65268;ﺪﺍﻧﺪ'ﻭ ﺑﺪﺍﻥ ﺗﺴﻠﻴﻢ &= #65255;ﻴﺴﺖ. ﻳﺎ ﻧﻤﻰ ﺧﻮﺍﻫ&= #65194; ﺍﻋﻠﺎﻡ ﻋﻠﺎﻗ&#= 65258; ﺑﺮﺍﻯ ﺁﻥ ﺣﻘﻴ&= #65240;ﺖ'ﻭ </spa= n>ﺗﺄﻳﻴﺪ ﮐﺎʋ= 97; ﺃﻧﺒﻴﺎ ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺩﺭ ﻃﻮﻝ ﺯﻣﺎﻧ&= #65260;ﺎ' ﺩﺭﺑﺮﺍﺑﺮ ﺍﺗ&#= 65188;ﺎﺩﻳﻪ ﻧﺎﻣﻘﺪس ﺁﺧﻮ= 5255;ﺪﻫﺎﻯ ﺑﻨﻤﺎﻳﻨﺪ.ﻳﺎ&#= 65169;ﺮﺍﻯ ﺍﻳﻨﮑﻪ ﺧﻮﺩ ﮐ&= #65208;ﺘﻪ ﻧﺸﻮﻧﺪ'ﻭ ﺗﮑﻔ&= #65268;ﺮ ﻧﮕﺮﺩﻳﺪ.ﺭﺍﺿ&#= 65264; ﺑﺴﺘﻢ ﺭﺳﻴﺪﻥ &= #65193;ﻳﮕﺮﺍﻥ ﻣﻈﻠﻮﻡ'ﺍﺯ ﺩﻳ&= #65194; ﺧﻮﺩ ﻣﻴﺸﻮﻧﺪ. = ﭘس ﺗﺄثیر ﻧﻴﺮﻭʌ= 63; ﻋﺎﻃﻔﻰ ﺩﻭﺳﺖ ﻭ ﺑﺎ ﺣﺪ= ّ ﺃﻗﻞ ﻧﻴﺮﻭﻯ ﺳ&= #65252;ﭙﺎﺗﻰ ﻗﺒﻠﻰ ﺍﻧﺴﺎﻥ'&= #65193;ﻭ ﺑﺮﺍﺑﺮ ﻫﺮﮐﺎ&#= 65197; ﻫﻨﺮﻯ ﻣﺎﻧﻊ ﺍ&= #65199; ﺩﺭﻙ ﻋﻘﻠﻰ ﺩﺭ = ﻣﺮﺍﺗﺐ ﺑﻬﺘﺮﻯ ﻋﻘﻠﻰ &= #65165;ﺯﻫﺮﮐﺎﺭ ﻫﻨﺮﻯ ﻣﻴﺸﻮﺩ. = ﻭ ﻫﻤﻴﻦ ﺗﻔﺎﻭﺕ &= #65255;ﻴﺮﻭﻯ ﻋﺎﻃﻔﻰ ﺍﺳﺖ ﮐ&= #65258; ﺑﻴﻦ ﺍﻓﺮﺍﺩ ﺗ&= #65236;ﺎﻭﺕ ﺩﺭ ﺑﺮﺩﺍﺷﺖ ﻋ&= #65240;ﻠﻰ ﺍﺯ ﺃثر ﻫﻨﺮﻯ &#= 65251;ﻴﺸﻮﺩ. ﻭ ﻳﺎ ﺍﺯ ﻳﻚ ﻣﻌ= ;ﻠﻢ ﻭ ﺳﺨﻨﺮﺍﻥ ﺑﺸ&= #65256;ﻮﻳﻢ ﻣﻴﮕﻮﺋﻴﻢ'ﻫﺮ&#= 64400;س ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﺧ&= #65262;ﺩ'ﻳﻌﻨﻰ ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ &= #65175;ﮑﺎﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻭ'ﻭ ﺩﺭﺟﻪ ﭘﺎﮐﻰ ﺭ&= #65261;ﺍﻥ ﺍﻣّﺎﺭﻩ ﺁﻟﻮ= 5193;ﻩ ﺣﻴﻮﺍﻧﻰ ﺍﻇﻬ&#= 1575;ﺮﻧﻈﺮﻯﻤﻴﺸ᥾= 2;ﺩ. ﭘس ﻣﻨﺼﻔﺎﻧﻪ= 5251;ﺎ ﻧﻴﺴﺖﺍﮔﺮ ﻧﺎ&#= 65223;ﺮﮐﻪ ﺃثرﻫﻨﺮﻯ ﺑﺎA= 207;ﻴﻢ'ﮐﻪ ﻣﻮﻓﻖ ﺑﺘﺤﻠﻴ&#= 65246; ﮐﺎﻣﻞ ﻭﻭﺳﻴﻌ&#= 65264; ﺍﺯﻋﻮﺍﻣﻞ ﻭ ﻋ&= #65256;ﺎﺻﺮ ﻳﻚ ﺗﻌﺒﻴﺮﻫﻨ&#= 65198;ﻯ ﻧﺒﺎﺷﻴﻢ' ﺗﻌﺒ&= #65268;ﺮ ﺑﻴﺎﻧﻰ ﺑﺰﺑﺎ&#= 65253; ﻳﺎ ﺣﺮﮐﺎﺕ'ﻭ ﺑ= ﺎ ﮐﻠﻤﺎﺕ ﺩﺭ ﻧﻮ&= #65207;ﺘﻪ'ﻭ ﻳﺎ ﺩﻳﺪﻥ ﺍﺯ ﻧ= ﻘﺎﺷﻰ'ﻭ ﻫﺮ ﻗﻄﻌﻪ ﻫﻨﺮ&= #65263; ﮐﻨﻴﻢ. ﺯﻳﺮﺍ ﺧ= ﻮﺩﻣﺎﻥﻨﻴﺰ ﺍﺩﻋﺎﻯ ﻋﻘﻞ ﮐ&= #65166;ﻣﻠﻰ ﻧﺪﺍﺭﻳﻢ.ﮐﻪ ﺳ&= #65166;ﻟﮑﺎﻥ ﺍﻳﻦ ﺍﻋﺘﺮﺍﻑ &= #65197;ﺍ ﺩﺍﺭﻧﺪ.ﻭﮐﺎﻣ&#= 65248;ﺎﻥ ﻧﻴﺰ ﻣﺪﻋﻰ ﮐﻤ&= #65166;ﻝ ﻋﻘﻠﻰ ﻧﻴﺴﺘﻨ&#= 65194;.ﻭﻟﻰ ﺩﻳﮕﺮﺍﻥ ﺑﺮﺗ&#= 65198;ﻯ ﻋﻘﻠﻰ ﺁﻧﻬﺎ ﺭ&= #65165; ﺗﺄﻳﻴﺪ ﻣﻴﮑﻨ&#= 65256;ﺪ.ﺑﺨﺼﻮﺹ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65197;ﺟﻪ ﮐﻤﺎﻝ ﻳﻚ ﺍﻧﺴ&= #65166;ﻥ ﺍﻟﻬﻰ ﺷﺪﻩﺭﺍ' = ﺩﺭﻫﺮ ﻳﻚ ﺍﺯ ﻣﺮﺍﺗﺐ = ﺷﻬﻮﺩﻯ ﻧﺸﺎﻥ ﺩﺍﺩﻩ ﺑ&= #65192;ﻮﺩ ﺍﻧﺴﺎﻥ ﺷﺎﻳﺴ&#= 65176;ﻪ ﺍﺳﺖ. ﺯﻳﺮﺍ ﻫﺮ= ﺷﻬﻮﺩﻯ ﺍﺯ ﺗﺠﻠّﻴﺎﺕ &#= 65165;ﻟﻬﻰ ﺑﻤﻮﺍﺯﺍﺕ ﺧﻮ&#= 65193;'ﻭﺍﻗﻌﻰ ﻋﻘﻠﻰ ﻭ ﺍﺣﻮﺍ&= #65245; ﺭﻭﺍﻧﻰ ﻭﺍﺧﻠ&#= 65166;ﻗﻰ ﻭ ﺻﻔﺎﺕ ﻭﻳﮋﻩ = ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﮐﻪ ﺗﻔﮑ&= #65268;ﻚ ﻭ ﻃﺒﻘﻪ ﺑﻨﺪﻯ = ﺍﻳﻦ ﺻﻔﺎﺕ ﻭ ﺍﺣﻮﺍ&= #65245; ﻭﻗﺪﺭﺗﻬﺎﻯ ﺭ&#= 65261;ﺍﻥ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﺗﻨﻬﺎ ﮐﺎﺭ ﺧﺪﺍﻭﻧﺪ &= #65165;ﺳﺖ.ﻭ ﺩﻳﮕﺮﺍﻥ ﺑﺮﺣ&#= 65204;ﺐ ﺭﺷﺪ ﻋﻘﻠﻰ ﺧﻮ&= #65193; ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﺩ&= #65197;ﺳﺖ ﻳﺎ ﻧﺎﺩﺭﺳﺖ ﺩ&= #65165;ﺭﻧﺪ.ﻭﻟﻰ ﺩﺭ ﺑﻴﻦ ﻋﺎﺭﻓ&= #65166;ﻥ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ &= #65169;ﺎﻟﺎﺗﺮ'ﺩﻟﻴ= 5246; ﻭﺟﻮﺩ ﻋﻘﻞ ﺑﺮ&= #65175;ﺮﺁﻧﻬﺎ ﺍﺳﺖ.ﺩﺭ ﺣﺎﻟﻴ&= #64401;ﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭﻟﺎﻳﺘﻬﺎﻯ ﺍ&#= 65261;ﻟﻴّﻪ'ﺑﺎ ﺷﻬﻮﺩﻫﺎﻯ ﺗﺠ&#= 65248;ّﻴﺎﺕ ﺍﻟﻬﻰ ﮐﻤﺘﺮ'ﻧ&= #65252;ﻰ ﺗﻮﺍﻧﻨﺪ ﺁﻥ ﻗ&= #65194;ﺭﺕ ﻋﻘﻠﻰ ﺭﺍ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﻨﺪ'ﮐﻪ ﻋﺎ&= #65239;ﻞ ﺗﺮ ﺍﺯ ﺧﻮﺩ ﺭﺍ= ﺑﺸﻨﺎﺳﻨﺪ.ﻣﮕ&= #65198; ﺧﺪﺍﻭﻧﺪ ﺑﺂﻧ&#= 65260;ﺎ ﺑﻔﻬﻤﺎﻧﺪ' ﮐﻪ = ﻓﻠﺎﻥ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺑ&= #65198;ﺗﺮ ﺍﺯ ﺗﻮ ﺍﺳﺖ.ﭘس = ﺑﺎﻳﺪ </spa= n>ﺑﭽﻨﻴﻦ ﮐﺎʌ= 51;ﻞ ﺍﻟﻬﻰ ﻭ ﮐﺎﻣﻞ = ﺑﺮﺗﺮﻣﺮﺍﺟﻌ= 5258; ﮐﻨﺪ.ﺩﺍﺳﺘﺎﻧ&#= 65264; ﮐﻪ ﺩﺭ ﻗﺮﺁﻥ ﺩ= ﺭ ﺑﺎﺭﻩ ﻣﻮﺳﺎﻯ &= #64344;ﻴﺎﻣﺒﺮ ﻫﺴﺖ.ﮐﻪ ﺍﻭ ﺷﺎ= ﮔﺮﺩﺵ ﮐﻪ ﺳﺎﻟﮑﺶ' ﺧﺪ= ﺍﻭﻧﺪ ﺑﻮﻯ ﺭؤﻳﺎﺋﻰ &#= 65255;ﺸﺎﻥ ﻣﻴﺪﻫﺪ. ﮐﻪ ﺍﺯ= ﺗﻮ ﺑﺮﺗﺮ'ﻋﺒﺪ ﺻﺎ&= #65247;ﺤﻰ ﺩﺭ ﻣﺠﻤﻊ ﺍﻟﺒ&= #65188;ﺮﻳﻦ ﺩﺍﺭﻡ'ﮐﻪ ﺑﺎﻳ&= #65194; ﺑﻨﺰﺩ ﺍﻭ ﺩﺭﺁ&= #65253; ﻧﻘﻄﻪ ﺑﺮﻭﻯ.ﮐ&= #65258; ﻣﻮﺳﻰ ﻧﺰﺩ ﺷﻌ&= #65268;ﺐ ﭘﻴﺎﻣﺒﺮ ﺭﻓﺖ &= #65153;ﻧﮕﺎﻩ ﻣﻮﺳﺎﻯ ﻣﺴﺘﻌ&#= 65194; ﺳﻠﻮﻙ ﻭ ﻃﺎﻟﺐ = ﻟﻘﺎﻯ ﺍﻟﻬﻰ' ﺗﻮﺍﻧﺴ&= #65174; ﺑﺒﺎﻟﺎﺗﺮﻳﻦ &#= 65193;ﺭﺟﻪ ﮐﻤﺎﻝ ﺷﻬﻮﺩﻯ &= #65191;ﻮﺩ ﺑﺮﺳﺪ.ﮐﻪ ﺩﺭ ﺳ= ﻄﺢ ﻭﻟﺎﻳﺖ ﺍﻭﻟﻰ &= #65165;ﻟﻌﺰﻡ ﺯﺭﺩﺷﺖ ﺍﺳﺖ. ﮐ= ﻪ ﺍﺑﺮﺍﻫﻴﻢ ﻭ ﻳ&= #65228;ﻘﻮﺏ ﻭﻳﻮﺳﻒ ﻣﺼﺮﻯ' = ﻣﺎﻧﻨﺪ ﺑﺴﻴﺎﺭ ﺍﺯ ﮔﺮ&= #65261;هﻫﺎﻯ ﺩﻳﻨﻰ ﺧﺎﻭﺭﻣ&#= 65268;ﺎﻧﻪ'ﺍﺯ ﺷﺎﺧﻪ ﻫﺎﻯ ﺳﻠ&= #65262;ﮐﻰ ﻭﻟﺎﻳﺖ ﺯﺭﺩﺷ&#= 65174; ﺑﻮﺩﻩ ﻭﻫﺴﺘﻨ&#= 65194;.ﮔﺮﭼﻪ ﺍﮐثرﺍ ﻧﻴﺰ ﻗ= 5208;ﺮﻯ ﺷﺪﻩﺍﻧﺪ.ﻭﺗﺒ&#= 65194;ﻳﻞ ﺑﮕﺮﻭهﻫﺎﻯ ﺳ= 5268;ﺎﺳﻰ ﻭﺍﺟﺘﻤﺎﻋﻰ ﺣ&#= 65200;ﺑﻰ ﮔﺮﺩﻳﺪﻩﻭﻣﻴ= 5248;ﻴﻮﻧﻬﺎ ﭘﻴﺮﻭﺍﻥ ﺍﻳﻦ &= #65251;ﺬﺍﻫﺐ ﻭﺍﺩﻳﺎﻥ ﻣﺘﻔ&#= 65166;ﻭﺕ ﻭﻣﺘﻀﺎﺩ'ﻋﻤﻠ&#= 65166; ﺧﻮﺍﺳﺘﻪ ﻫﻤﺎ&#= 65253; ﺃﻧﺒﻴﺎﻯ ﻗﺒﻠ&#= 65264; ﺧﻮﺩ ﺭﺍ ﺍﻧﺠﺎ&= #65249; ﻧﻤﻴﺪﻫﻨﺪ.ﻳﺎ &= #65259;ﻤﺎﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﺑ&= #65166; ﻭﺳﺎﺋﻞ ﺍﻟﻬﻰ &= #65169;ﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ. ﻭﻫﺮﭼﻪ = ﻣﻴﮕﻮﻳﻨﺪ ﺩﺭﻭﻍ ﺍﺳﺖ .ﻭﺍ= ﺯ ﻧﻈﺮ ﺧﺪﺍﻭﻧﺪ'&= #65197;ﻭﺍﻥ ﺍﻣّﺎﺭﻩ ﺣﻴﻮ= 5165;ﻧﻰ ﺧﻮﺩﺭﺍ ﻣﻴﭙﺮ&#= 65203;ﺘﻨﺪ.ﭘس ﻣﺸﺮﻙ ﻭ ﺟﻬﻨّ&#= 65252;ﻰ ﺑﺪﺗﺮﺍﺯ ﮐﺎﻓ&#= 65198;ﺍﻥ ﺑﻰ ﺧﺒﺮ ﺍﺯ ﺧﺪ= ﺍ ﻭ ﭘﻴﺎﻣﺒﺮﺍﻥ &= #65251;ﻴﺒﺎﺷﻨﺪ.ﺯﻳ= 5198;ﺍ ﺑﺪ ﺩﻳﻨﻰ ﺧﻴﻠ&= #65264; ﺍﺯ ﻧﻈﺮ ﺧﺪﺍﻭ&= #65255;ﺪ' ﺑﺪﺗﺮ ﺍﺯ ﺑﻰ ﺩ= ﻳﻨﻰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺑ&#= 65194;ﺍﺋﻰ ﻣﻴﺒﺎﺷﺪ.ﻭﺍﻟ&#= 1617;ﺎ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺘﻬﺎ (ﺑﻪ ﺩﻳﻨﻰ) ﻳﻌﻨ= ;ﻰ ﺗﮑﺎﻣﻞ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺍﻧﻰ ﺭﺍﺩﺍ&#= 65197;ﻧﺪ ﮐﻪ ﻣﺎ ﺳﺎﻟﮑﺎ&= #65253; ﻭﺭﻫﺮﻭﺍﻥ ﻭﺑ&#= 65240;ﻮﻝ ﻓﺮﻧﮕﻰ ﻫﺎ ﻭﺍ&= #64400;ﺮ ره رو ﻭ ﺑﻘﻮﻝ</sp= an> </spa= n>ﻗﺮﺁﻥ (ﻃﺎﺭA= 237;) ﺩﺭ ﻃﺮﻳﻖ ﻭﻃﺮﻳﻘ&#= 65174; ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ &= #65261; ﻫﺮ ﻋﺎﺩﺍﺗﻰ ﺑ&= #65228;ﻨﻮﺍﻥ ﻋﺒﺎﺩﺕ ﺩﻳﻨﻰ'&= #65169;ﮕﻔﺘﻪ ﺁﺧﻮﻧﺪ ﻫﺎﻯ ﺗ&= #65252;ﺎﻣﻰ ﻣﺬﺍﻫﺐ'ﺟﺰﺷﺮ&#= 65241; ﻣﻮﺭﺩ ﻧﻔﺮﺕ ﺧ&= #65194;ﺍ ﻧﻴﺴﺖ.ﮐﻪ ﺑﻘﻮ&= #65245; ﻣﺤﻤﺪ'ﺍﻳﻨﺎﻥ &= #65165;ﺑﻠﻴس ﭘﺮﺳﺖ ﻫﺴﺘﻨﺪ' = ﮐﻪ ﻟﺒﺎس ﻭ ﺗﻠﺒﻴ&#= 1587; ﺭﻳﺎﮐﺎﺭﻯ ﮐﺎ&#= 65195;ﺏ ﺧﺪﺍﺷﻨﺎﺳﻰ ﺑ&#= 65198;ﺗﻦ ﺩﺍﺭﻧﺪ.ﭼﻮﻥ ﻗ&= #65194;ﺭﺕ ﺗﺤﻘﻴﻖ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺩﺭﮐﺎﺭ ﻫﻨﺮﻯ &= #65191;ﻮﺩ' ﻭﻳﺎ ﺿﻌﻒ ﻗﺪﺭ&= #65173; ﻋﻘﻠﻰ ﻭﺭﻭﺍﻧ&#= 65264; ﻧﺎﻇﺮﺍﻥ'ﮐﻪ ﺃ&= #1579;ر ﻫﻨﺮﻯ ﻋﻨﺎﺻﺮ &= #65175;ﻄﺒﻴﻖ ﺻﻔﺎﺕ ﻭﻣﻌﺎﻳ&#= 65168;'ﻭ ﻋﻘﺪﻩ ﻫﺎﻯ ﻧﻔ&= #65204;ﺎﻧﻰ ﻫﻨﺮﻣﻨﺪ ﻳﺎ ﻧ&= #65166;ﻇﺮﺍﻥ ﻃﺮﻓﺪﺍﺭ ﺍﻭ ﻣ&= #65268;ﺒﺎﺷﺪ.ﮐﻪ ﻳﻚ ﻧﻮﻉ ﺍﺗّﺤ&#= 65166;ﺩ ﻏﻴﺮ ﻣﻘﺪّس ﻣ= 5268;ﺒﺎﺷﺪ . ﮐﻪ ﻋﻤﻠﺎ ﺳﻤﺒ= ;ﻮﻟﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺷ&= #65262;ﺭﺷﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻣ&= #65196;ﻫﺒﻰ ﻭ ﺍﻳﺪﺋﻮﻟﻮﮊ&#= 65267;ﮑﻰ ﻭﮐﺸﺘﺎﺭﻫﺎﻯ &#= 65193;ﺳﺘﻪ ﺟﻤﻌﻰ'ﻭ ﻋﻘﺐ ﺭ= ﻭﻯ ﻣﻘﺎﻡ ﺭﻭﺡ ﻭ ﻓ= ﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯﻴک &#= 65240;ﻮﻡ ﺑﺨﺎﻃﺮ ﻫﻤﻴﻦ &= #65165;ﺗﺤﺎﺩ ﻧﺎﻣﻘﺪس ﻋﻘﺪ= 5257; ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫ= ﺎ'ﺩﺭ ﺩﺳﺘﺠﺎﺕ ﺣﺰﺑ&#= 65264; ﻭﺍﺋﺘﻠﺎﻓﺎﺕ &#= 65203;ﻴﺎﺳﻰ'ﻭ ﻧﻈﺮﻳّﺎﺕ ﺍﺩ= 5227;ﺎﺋﻰ ﺍﺟﺘﻤﺎﻋﻰ'ﮐﻪ &= #65169;ﻨﺎﻡ ﺧﺪﻣﺖ ﺑﺠﺎﻣﻌ&#= 65258;'ﺑﺨﻮﺩﺷﺎﻥ ﺧﺪﻣﺖ ﻣﻴﮑﻨﻨ&#= 65194;.ﮐﻪ ﺑﻤﻘﺎﻣﻰ ﻭ ﺳﭙ&= #1587; ﺑثرﻭﺗﻰ ﻭ ﺳﻴ= 5198;ﺍﺏ ﮐﺮﺩﻥ ﻋﻘﺪﻩ ﻫ&= #65166;ﻯ ﺭﻭﺍﻧﻰ ﺧﻮﺩ ﺑ&= #64345;ﺮﺩﺍﺯﻧﺪ.ﮐﻪ ﺑﻌﮑس ﺳﻠﻮﻙ' ﺑ&= #65184;ﺎﻯ ﺗﺰﮐﻴﻪ &#= 65255;ﻔس ﺗﻘﻮﻳﺖ ﻭ ﺗثب= 740;ت ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﺧﻮﺩ ﻣﻴﮑﻨﺪ.ﻳ&= #65228;ﻨﻰ ﺍﺗﻠﺎﻑ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﺩﺭ ﺭ&= #65165;ﻩ ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻘﻮّﻩ ﺗﻮ= 5247;ﺪﻯ ﺑﻬﺘﺮ'ﺩﺭ ﺣﻘﺎ&= #65197;ﺗﻬﺎﻯ ﺻﻔﺎﺗﻰ ﻭ ﺭﻭﺍ&= #65255;ﻰ ﺑﻴﺸﺘﺮﻯ ﭘﻴﺪ&#= 65165; ﻣﻴﮑﻨﺪ ﮐﻪ ﻫﻤ&= #65166;ﻥ ﻳﻚ ﻧﻮﻉ ﺣﻴﻮﺍ&= #65255;ﻰ ﻣﻌﺎﺩﻝ ﺁﻧﺎﻥ که ﻣﻴﺮﺳﻨﺪ'ﭘ= 587; ﺑﺪﺍﻥ ﺍﻧﻮﺍﻉ &= #65187;ﻴﻮﺍﻧﻰ ﻧﻴﺰ ﮐﺎﺭﻣﺎ ﻣ&= #65268;ﺸﻮﻧﺪ.ﻣثلا ﺍﻧﺮﻭﺯﺻﻔﺎﺕ &#= 64404;ﺮﮔﻬﺎ ﻭ ﺩﺭﻧﺪﮔﺎ&= #65253; ﺩﺍﺭﻧﺪ ﻭﺑﺪﺍ&#= 65253; ﺍﻧﻮﺍﻉ ﻫﻢ ﺩﺭ = ﻧﻄﻔﻪ ﻣﺎﺩﺭﻯ ﺁﻥ ﺣﻴ&= #65262;ﺍﻥ ﻴﺮﻭﻧﺪ.ﻭﻳﺎﻋ&#= 65166;ﺷﻘﺎﻥ ﺣﻴﻮﺍﻥ'ﺑﻬﻤﺎ&#= 65253; گونه ﺣﻴﻮﺍﻧᥴ= 6;ﺕ ﺗﻮﻟﺪ ﮐﺎﺭﻣﺎ&#= 65163;ﻰ ﺩﺍﺭﺩ.ﻭﻟی اﮔ= 5198; ﻳﮕﺎﻧﻪ ﻭﻇﻴﻔ&#= 65258; ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺍ&= #65193;ﺭ ﺳﻠﻮﻙ ﺍﻧﺠﺎﻡ &= #65169;ﺪﻫﻨﺪ'ﺑﻬﻤﺎ= 5253; ﻣﺮﺍﺗﺐ ﻓﺼﻮﻝ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻭ ﻳ= ﺎ ﺣﺪّ ﺃﻗﻞ ﺑﻬﻤ&#= 65166;ﻥ ﻓﺼﻮﻝ ﺑﺮﺗﺮ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ' ﺑﺎﺯ ﺑﺠ= ﻬﺎﻥ ﺑﺮ ﻣﻰ ﮔﺮﺩﻧﺪ'= ﺗﺎ ﺑﻘﻴﻪ ﺭﺍﻩ ﺗﮑ&= #65166;ﻣﻞ ﺭﻭﺣﻰ ﺗﺎ ﺍﻟﮕ&= #65262;ﻯ ﮐﻤﺎل ﺪﺭ ﻫﺮﻧ&#= 65262;ﻉ ﮐﻪ ﺭﺏّ اﻟﻨﻮ= 5225; ﻣﻴﮕﻮﺋﻴﻢ'ﻭ ﺑ&= #65240;ﻮﻝ ﻣﺤﻤﺪ ﻗﺎﺋﻢ ﻧ&= #65262;ﻉ ﺧﻮﺩ ﻣﻴﺮﺳﻨﺪ.&= #64400;ﻪ ﺍﻧﺴﺎﻧﻬﺎ ﺑﻘ&#= 65166;ﺋﻢ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﻭ&= #65185; القُدُس ﺷﻬﻮ&= #65193; ﺷﺸﻢ ﺑﺎﻳﺪ ﺑﺮ&= #65203;ﻨﺪ. ﺍﺗﺤﺎﺩ ﻧﺎﻣﻘ&#= 65194;س ﻋﻘﺪﻩ ﻫﺎ ﺑﻴﻦ = ﺧﻮﺩﺷﺎﻥ ﻟﺬﺕ ﻭ ﺷﺎﺩﻯ ﻭ= ﻣﻮﻓﻘﻴّﺖ ﺍﺳﺖ.ﻭﻟﻰ ﻫﻤﺎ&= #65253; ﺍﺗﺤﺎﺩ ﻧﺎﻣﻘ&#= 65194;س 'ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&= #65253; ﻋﺬﺍﺏ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﺗﺎﺯﻩ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺗﻨﻬﺎ ﻓﺮﺍ&= #65197;ﻳﺎﻥ ﺍﺯ ﭼﻨﺎﻥ ﺟﺎﻣ&= #65228;ﻪ ﻫﺎ ﻭ ﻣﺤﻴﻂ ﻫﺎ= ﻯ ﻣﺤﺼﻮﻝ ﺍﺗﺤﺎ&#= 65193; ﻧﺎﻣﻘﺪس ﻧﺎﺧ= 5262;ﺩﺁﮔﺎﻩ ﻋﻘﺐ ﻣﺎﻧﺪﻩ' ﺍ= ﻣﻴﺪ ﻧﺠﺎﺕ ﻣﺮﺣﻠﻪ&#= 65165;ﻯ اﺯ ﻗﻬﻘﺮﺍ ﺭﺍ &= #65193;ﺍﺭﻧﺪ.ﻭﻟﻰ ﺩﺭ ﻫﺮﺣﺎﻝ ﮐﺎ&= #65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﮐ&= #65166;ﺭ ﻭﻳﮋﻩﺍﻯ ﺑﺮﺍ&#= 65263; ﺗﻌﺎﻟﻰ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﻫﺮ ﺍﻧﺴﺎﻥ ﺍﺳ&= #65174;.ﻭﺭﺍﻩ ﺁﻥ ﺷﻨﺎﺧﺖ ﻭل&#= 1740;ّ اﻟﻬﻰ ﻣﺮﺑّﻰ = 5197;ﻩ ﺭﻓﺘﻪ ﺑﺴﻮﻯ ﺧ&= #65194;ﺍﻭﻧﺪ ﺍﺳﺖ.ﮐﻪ ﺧﺪﺍﻭ&= #65255;ﺪ ﺣﺘﻤﺎ ﺑﻄﺎﻟﺐ &= #65211;ﺎﺩﻕ ﻭ ﻣﺴﺘﻌﺪ ﻟﻘﺎ&= #65263; ﺍﻟﻬﻰ ﻣﻌﺮﻓﻰ &= #65207;ﺪﻩ ﺩﺭ ﺭؤﻳﺎ ﻣﻰ ﻧ&= #65252;ﺎﻳﺪ.<o:p></o:p> ﺯﻳﺒﺎﺋ= ﻰ ﺷﻨﺎﺳﺎﻥ ﻭ ﻫﻨ&= #65198; ﺷﻨﺎﺳﺎﻥ ﻣﻌﺘ&#= 65240;ﺪﻧﺪ'ﺗﻌﺒﻴﺮ ﺃثر ﻫﻨﺮﻯ'ﺭﺍ= 5169;ﻄﻪﺍﻯ ﺯﻧﺪﻩ ﺑﻴﻦ ﮐﺎ&= #65197;ﻫﺎﻯ ﻫﻨﺮﻯ ﺑﺎ ﻫﻨﺮ&= #65251;ﻨﺪ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﺑﺮﺍﻯ ناﻇﺮ ﺃثر ﻫﻨʋ= 98;ﻯ' ﺗﻨﻬﺎ ﺗﺤﺮﻳﻚ &= #65227;ﻮﺍﻃﻒ ﻣثبت ﺍﻭ ﺍﺳﺖ'= 4400;ﻪ ﻣﻨﺠﺮ ﺑﺘﺄﻣّ= 5248;ﺎﺕ ﻋﻘﻠﻰ ﻣﻴﺸﻮﺩ. = ﻧﻪ ﻣﺤﺮﻙ ﻋﻮﺍﻃﻒ &= #65251;ﻨﻔﻰ ﻧﺎﻇﺮ ﺃثر ﻫﻨ= 5198;ﻯ.ﮐﻪ ﺗﻨﻬﺎ ﻟﺬﺕ ﻣﻴ&= #65192;ﻮﺍﻫﺪ.ﻭﻫﻤﻴ= 5208;ﻪ ﺩﺭ ﻫﺮ ﮐﺎﺭ'ﺑﺨ= ﺼﻮﺹﺍﺯ ﻧﻈﺮ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺡ ﻳﺎ ﺣﺮﮐﺖ ﺑﺒﺎ&= #65247;ﺎ'ﻭ ﺗﻘﺮّﺏ ﺑﮑﻤﺎ= 5245; ﻭﺧﺪﺍﻭﻧﺪ ﻭ ﺍ&= #65247;ﮕﻮﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺑﺎﻳﺪ &= #65211;ﻮﺭﺕ ﺑﮕﻴﺮﺩ'ﻭ ﻳﺎ ﺣ= ﺮﮐﺖ ﺑﭙﺎﺋﻴﻦ'ﻭﺳﻘ&#= 65262;ﻁ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﮐ&= #65258; ﻣﻨﺠﺮ ﺑﻠﺬﺕﻧ&#= 65268;ﺰ ﻣﻴﺸﻮﺩ.ﮐﻪ ﻫﻢ = ﻣﻮﻗﻔّﺖﺍﺳﺖ'= 5261; ﻫﻢ ﻋﻨﺎﺻﺮ ﺿﺪ = ﻟﺬﺕ' ﺩﺭ ﻣﻴﺎﻥ ﻟﺬﺕ = ﻧﻬﻔﺘﻪ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﮐ= ﻤﺘﺮ ﻟﺬﺕ ﺟﻮﻳﺎﻥ ﻣ&= #65176;ﻮﺟّﻪ ﺁﻥ ﻫﺴﺘﻨﺪ. ﻭﻳ= ﺎ ﺍﮔﺮ ﻣﺘﻮﺟّﻪ &#= 65207;ﺪﻥ ﺑﺪﺍﻥ ﺍﻋﺘﻨﺎ&#= 65163;ﻰ ﻧﺪﺍﺭﻧﺪ.ﻣﺎﻧ&#= 65256;ﺪ ﻣﻌﺘﺎﺩ ﻫﻴﺮﻭ&#= 65163;ﻴﻦ ﺑﺮﺍﻯ ﻣثاﻝ'ﮐ= 5258; ﻣﻴﺪﺍﻧﺪ ﺩﻭﺳ&#= 65166;ﻝ ﺩﻳﮕﺮ ﻭ ﺩﺍﺷﺘ&= #65254; ﺍﻋﺘﻴﺎﺩ ﺑﺎﻳ&#= 65194; ﮐﻨﺎﺭ ﺧﻴﺎﺑﺎ&#= 65253; ﺑﻤﻴﺮﻧﺪ.ﻭﻣﻰ &= #65169;ﻴﻨﺪ ﮐﻪ ﻣﻴﻤﻴﺮﻧﺪ &= #65251;ﻊ ﺫﻟﻚ ﻃﺎﻟﺐ ﺍﺩ&= #65165;ﻣﻪ ﺍﻋﺘﻴﺎﺩ ﺧﻮﺩ &= #65251;ﻴﺒﺎﺷﻨﺪ.ﭼﻮ= 5253; </spa= n>ﻧﻤﻰ ﺧﻮﺍﻫʌ= 56;ﺪ ﻳﺎ ﻧﻤﻴﺘﻮﺍﻧ&#= 65256;ﺪ ﺗﻌﺎﻟﻰ ﻋﻤﻮﺩ&#= 65263; ﻭﺗﮑﺎﻣﻞ ﺑﻴﺎ&#= 65169;ﻨﺪ.ﭘس ﻟﺎﺟﺮﻡ ﻗﻬﻘﺮ&#= 65165; ﻭﮐﺎﺭﻣﺎﻯ ﭘس &#= 65165;ﺯ ﻣﺮﮒ'ﻭ ﺣﺘﻰ ﺭﻧ= ﺠﻬﺎﻯ ﭼﻨﻴﻦ ﻟﺬﺗﻰ ﺭ&= #65165; ﺑﺎﻳﺪ ﺗﺤﻤّﻞ &#= 64400;ﻨﻨﺪ.ﻣﺎﻧﻨﺪ ﻓﺎﺻﻠﻪ ﻳﺎﻓﺘ&#= 65254; ﺍﺯﺟﺎﻣﻌﻪ'ﻭ ﻧ&= #65176;ﻮﺍﻧﺴﺘﻦ ﺑﺮﺍﻯ ﺗﺄﻣﻴﻦ &= #65207;ﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺯ&= #65255;ﺪﮔﻰ' ﻫﻤﺮﺍﻩ ﺑﺎ ﺍﻋ&= #65176;ﻴﺎﺩ ﺧﻮﺩ. ﻣﻴﺪﺍﻧﻴ&= #65250; ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﺩ&= #65197; ﮐﺎﺭ ﻫﻨﺮﻯ ﺧﻮ&= #65267;ﺶ </spa= n>ﺗﻨﻬﺎ ﺍﮐﺘʌ= 36;ﺎ ﺑﺎﺷﺎﺭﺍﺕ ﻣﺎ&#= 65193;ﻯ ﻧﺪﺍﺭﺩ.ﺑﻠﮑﻪ &= #65255;ﺎﭘﻴﺪﺍ ﻳﺎ ﮐﻢ ﭘﻴﺪﺍ'ﺍ= ﺯ ﻋﻨﺎﺻﺮﻯ ﺍﻧﺴ&#= 65166;ﻧﻰ ﻭ ﻋﻮﺍﻃﻒ ﺭﻭﺍ&= #65253; ﺧﻮﺩﺭﺍ ﻧﻘﺶ ﻣ&= #65268;ﮑﻨﺪ.ﮐﻪ ﺍﮔﺮ ﺍﻳﻦ ﻋﻮﺍ&= #65219;ﻒ ﻭﮐﺸﺸﻬﺎﻯ ﺭﻭ&#= 65165;ﻥ ﺁﻟﻮﺩﻩ ﻭ ﻗﻬﻘ&= #65198;ﺍﺋﻰ ﺑﺎﺷﺪ ﺗﻌﻠﻴﻢ &= #65231;ﻴﺮ ﻣﺴﺘﻘﻴﻢ ﻫﻨﺮ&#= 65251;ﻨﺪ' ﺧﻴﺎﻧﺖ ﺑﺘﮑﺎ&#= 65251;ﻞ ﻧﺎﻇﺮﺍﻥ ﺧﻮﺩ &= #65251;ﻴﻨﻤﺎﻳﺪ.ﻭ ﺍﮔﺮ ﺭﻭﺍﻥ ﻧﺴ&= #65170;ﺘﺎ ﭘﺎﻙ ﭼﻮﻥ ﺳﺎﻟ&= #64401;ﺎﻥ ﻳﺎ ﮐﺎﻣﻠﺎ ﭘﺎ&= #65241; ﺩﺭ= ﮐﺎﻣﻠ= ;ﺎﻥ ﺍﻟﻬی ﺪﺭ ﺣﺪّ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺑﺎﺷﺪ' ﺁ= ﻧﮕﺎﻩ ﻋﻮﺍﻃﻒ ﻧﻴﮑﻮ&#= 65263; ﺩﺭﻧﺎﻇﺮﺍﻥ ﺍ&#= 64404;ﺮ ﻣﺴﺘﻌﺪ ﻭﺗﮑﺎ&#= 65251;ل ﺠﻮ ﺑﺎﺷﻨﺪ. ﻭﻧ= ﻪ ﻟﺬﺕﻃﻠﺐﺍﺯ ﺃ&#= 1579;ر ﻫﻨﺮﻯ ﺑﺘﻮﺍﻥ &= #65203;ﻤﺒﻮﻟﻬﺎﻯ ﻣثبتی ﮔﺮﻓﺖ. A= 261; ﻫﺮﭼﻪ ﻧﺎﻇﺮﺍ&#= 65253; ﺃثر ﻫﻨﺮﻯ ﻧﺰ= 5193;ﻳﮑﺘﺮ ﻳﻬﻨﺮﻣﻨﺪ'ﺍﺯ &= #65247;ﺤﺎﻅ ﻋﻨﺎﺻﺮ ﺍﻧﺴﺎ&#= 65255;ﻰﻭﺍﺣﻮﺍﻟﻰ ﻭ ﺷﺒﺎﻫﺖ ﺁﻟﻮ&= #65193;ﮔﻰ ﻳﺎ ﭘﺎکی ﺮﻭﺍ= 5253; ﺑﺎﺷﺪ'ﺁﻧﮕﺎﻩ &= #65193;ﺭﻙ ﻧﺎﻇﺮ ﻓﺮ= ;ﺩﻯ ﺁﻧﺮﺍ ﺍﺯ ﻧﻮﻉ = ﺣﺪس ﺑﺪﻳﻬﻰ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ ﮐﻪ ﻧﻴﺎﺯ ﺑﺎﺳ&= #65176;ﺪﻟﺎﻝ ﺑﻴﺸﺘﺮ'ﻭ ﺑﺤث &= #65261;ﺗﻮﺿﻴﺢ ﻫﻨﺮﻣﻨﺪ ﺭﺍ ﻧ&= #65194;ﺍﺭﺩ.ﭘس ﮐﺎﺭ ﻫﻨﺮﻯ ﺩﺭ = ﻧﺎﻇﺮﺍﻥ ﺧﻴﻠﻰ ﺯﻭﺩ ﺗﺤ&= #65198;ﻳﻚ ﻋﻮﺍﻃﻒ ﻣثبت A= 261; ﻣﻨﻔﻰ ﺗﺠﺮﺑﻪ &= #64344;ﻴﺪﺍ ﻣﻴﮑﻨﺪ.ﻭ ﻳﺎ ﺑ= ﺎﻟﻌﮑس ﻧﻔﺮﺕ ﻭﺩﻭﺭﺗ&#= 65198; ﺷﺪﻥ ﺍﺯ ﻣﻨﻈﻮ&= #65197; ﻧﺎﭘﻴﺪﺍﻯ ﻫﻨ&#= 65198; ﻣﻴﮕﺮﺩﺩ. ﻣﺎﻧ&= #65256;ﺪ ﮔﺮﻳﺰ ﺍﻧﺴﺎﻥ &= #65251;ﺴﺘﻌﺪ'ﺍﺯ ﻳﻚ ﺃثر ﻣﻨﻔﻰ</s= pan> </spa= n>ﺍﺧﻠﺎﻗی ﻮᥴ= 5;ﺯ ﻧﻈﺮ ﺍﻭ ﻭ ﺑﺎﻓ= ﺮﺍﺩ ﺍﻧﺴﺎﻧﻰ ﺁﻟﻮ&#= 65193;ﻩ ﺭﻭﺍﻥ'ﺍﺯ ﻳﻚ ﺃ= ثر ﺗﮑﺎﻣﻞ ﺑﺨﺶ ﻋ&= #65198;ﻓﺎﻧﻰ ﻳﺎ ﻋﻘﻠﻰ' ﻭﺣﺘ= ﻰ ﻓﻠﺴﻔﻰ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺃثرﻫﻨﺮﻯ ﺭﺍ = 5183;ﺪﺍﺭ ﻓﺎﺻﻠﻰ ﺑﻴﻦ ﻫ&= #65256;ﺮﻣﻨﺪ ﻭ ﻧﺎﻇﺮﺍﻥ ﺍﻭ&= #65193;ﺍﻧﺴﺘﻪ ﺑﺎﺷﺪ.ﻭ ﺗﻌﺒﻴ&= #65198; ﻫﻨﺮﻣﻨﺪ ﺩﺭﮐ&#= 65166;ﺭ ﻫﻨﺮﻯ ﺍﻭ'ﭘﺎﻳ&= #65258; ﻭ ﺍﺳﺎس ﺍﻳﻦ ﻋ&= #64401;س ﺍﻟﻌﻤﻞ ﻧﺎﻇﺮ&#= 65165;ﻥ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻳ= ﻦ ﮐﺸﺶ ﻳﺎ ﺗﻘﺮّ&#= 65167; ﻭ ﻋﮑس ﺍﻟﻌﻤﻞ'&= #65169;ﺎ ﮐﺎﺭ ﻫﻨﺮﻯ ﻧﻤ&= #65262;ﻧﻪ ﻳﺎ ﺣﺎﻝ ﻭﻧﺰﺩ&= #65267;ﻚ ﻭ ﻳﺎ ﻓﺮﺍﻕ ﻭﺩ= ﻭﺭﻯ ﻭﻧﻔﺮﺕ ﺫﺍﺕ ﺍ&= #65255;ﺴﺎﻧﻬﺎ ﺍﺯ ﻫﻨﺮﻣﻨﺪ ﻣ&= #65268;ﮕﺮﺩﺩ.ﺍﺗﺤﺎ= 5193; ﻣﻘﺪس ﻫﻢ ﺣﺎﻟ&#= 65166;ﺕ ﺗﮑﺎﻣﻠﻰ ﻭ ﺍﺗ&= #65188;ﺎﺩ ﻧﺎ ﻣﻘﺪس ﻭﺧﺮ&#= 65165;ﺑﮑﺎﺭ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘ= ﻴﺪﻩ ﻫﺎﻯ ﺭﻭﺍﻥ' ﻫﻤ= ﻴﺸﻪ ﺗﺤﻮﻟﺎﺕ ﻣثب= 78; ﻳﺎ ﻣﻨﻔﻰ'ﻭﺍﮐثرA= 165; ﻣﻨﻔﻰ ﺩﺭﺗﻤﺎ&#= 65249; ﺟﺎﻣﻌﻪﻫﺎ'ﺑﺴ&#= 65170;ﺐ ﻫﻤﻴﻦ ﺍﺗّﺤﺎ= 5193; ﻧﺎﻣﻘﺪس ﻋﻘﺪ= 5257;ﻫﺎ ﻣﻴﺒﺎﺷﺪ</sp= an>.ﻭ ᥶= 3;ﺴﺘﻦ ﻣﺮﺯ ﻣﺸﺎﺮﮐﺖ &= #65267;ﺎ ﺟﺪﺍﺋﻰ ﺍﻧﺴﺎ&#= 65253;'ﺍﺯ ﻫﺮ ﺃثرﻫﻨﺮﻯ'= 5261; ﺣﺘﻰ ﻫﺮ ﭘﺪﻳﺪ&= #65257; ﻭﺭﻭﻯ ﺩﺍﺩﻯ ﺩ&= #65197;ﻫﺴﺘﻰ ﭼﻪ ﺭﺳﺪ ﺑﺎﻧﺴ&= #65166;ﻧﻬﺎﻯ ﺩﻳﮕﺮ'ﻫﻤﻴﻦ ﺑ&= #65198;ﺩﺍﺷﺘﻦ ﺍﻧﺴﺎﻧﻬﺎ ﺍﺯ &= #65227;ﻨﺼﺮ ﺍﻧﺴﺎنی ﻮ ﺍﺯ &#= 65227;ﻮﺍﻃﻒ ﻧﺎﭘﻴﺪﺍ'ﺩﺭﻳ&#= 65242; ﺃثرﻫﻨﺮﻯ'ﻳﺎ = 5235;ﻠﺴﻔﻪ ﻭﺣﮑﻤﺖ'ﻭﻳﺎ ﺍ&= #65267;ﺪﺋﻮﻟﻮﮊﻯ ﻭﻣﺬﻫﺒی ﺪﻳن= 40; ﺪﺍﺭﺩ ﮐﻪ ﺩﺭ ﻫﺮ ﺣﺎﻝ= ﺑﺮﺩﺍﺷﺖ ﺩﺭﺳﺘﻰ ﻧﺨﻮﺍ&#= 65259;ﺪ ﺑﻮﺩ.ﺯﻳﺮﺍ ﺩﺭ = ﺳﻄﺢ ﺭﻭﺍﻧﻰ ﻋﻘﺪﻩ &= #65193;ﺍﺭ ﻭ ﺫﻫﻦ ﻫﺎﻯ ﺍﺳ= ﻴﺮ ﺗﻌﺼّﺒﺎﺕ ﻋﻘ= 5268;ﺪﺗﻰ'ﺍﻧﺘﻈﺎʋ= 97; ﻭﺍﻗﻊ ﺑﻴﻨﻰ ﻣ&= #65166;ﺩﻯ'ﭼﻪ ﺭﺳﺪ ﺑﺤﻘﻴﻘﺖ &= #65169;ﻴﻨﻰ ﺍﻟﻬﻰ ﻧﻤﻰ ﺗﻮ&= #65165;ﻧﺪ ﺑﺎﺷﺪ .<o:p></o:p> ﺗﺤﻘﻴﻖ= ﻓﮑﺮﻯ ﺍﻧﺴﺎﻥ'ﺑﺮﺍﻯ &= #65207;ﻨﺎﺧﺖ ﻭﻇﻴﻔﻪ ﺗﻌﺒﻴ&#= 65198;'ﺩﺭ ﻳﻚ ﻣﻮﺿﻮﻉ ﺍﺳ&= #65176;ﺘﻴﻚ ﺟﻤﺎﻟﻰ' ﭼﻪﺍﺯ = ﻫﻨﺮﻣﻨﺪ ﻳﺎ ﻧﺎﻇﺮ ﺃثر &#= 65259;ﻨﺮﻯ ﺁﺳﺎﻥ ﺍﺳﺖ.ﺯﻳ&= #65198;ﺍ ﺍﻳﻦ ﺗﻌﺒﻴﺮ ﻫ&= #65256;ﺮﻣﻨﺪ ﺧﻮﺩ ﺧﺪﻣﺖ= ; ﻣﻴﮑﻨﺪ'ﮐﻪ ﺷﻨﺎﺧﺖ ﻫﻨﺮ ﻭ = ﻫﻨﺮﻣﻨﺪ'ﺩﺭ ﺟﻪ ﻧﻮﻉ ﻭ ﺩﺭﺟ= ﻪﺍﻯ ﺑﺎﺷﺪ.ﺯﻳﺮﺍ ﺍ&= #65255;ﻌﮑﺎس ﻓﮑﺮﻭﻋﻘﻞ ﻭﻋ&#= 65240;ﺪﻩ ﻫﺎ ﻭﻋﻘﻴﺪﻩ ﻫ&= #65166;ﻯ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ.&= #64400;ﻪ ﺗﻤﺎﻣﺎ ﺧﻮﺩ ﺩ&= #65247;ﻴﻞ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺍ&= #65261; ﻭ ﺣﺘﻰ ﻣﻘﺎﻡ ﻓ= ﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﻨ&= #65198;ﻣﻨﺪ ﻣﻴﺒﺎﺷﺪ.ﺯﻳﺮ&#= 65165; ﺩﺭﻫﺮ ﺣﺎﻝ ﺍﻧ&= #65204;ﺎﻥ ﻧﻴﺰ ﺣﻴﻮﺍﻧﻰ &= #65165;ﺳﺖ. ﮔﺮﭼﻪ ﻧﺎﻃﻖ ﻭ&= #65251;ﺘﻔﮑّﺮ ﺍﺳﺖ.ﻭﻟﻰ ﺩﺭ ﮐ= ﺪﺍﻡ </spa= n>ﺩﺭﺟﻪ ﺍﺯ ﮐA= 252;ﺎﻝ ﻣﻨﻄﻘﻰ ﻭ ﺗﻔﮑ&= #1617;ﺮﺍﺕ ﻭ ﻫﺪﻓﻬﺎﻯ ﻧﺎ&= #64344;ﻴﺪﺍﻯ ﺍﻭ.ﻭ ﺗﻌﺒﻴﺮ ﻭ= ﺑﻴﺎﻥ ﺩﺭ ﺃثرﻫﻨﺮﻯ = 5227;ﺎﻣﻞ ﻭ ﻫﺪﻑ ﻫﻨﺮﻣﻨ&= #65194;'ﻳﺎ ﺻﻮﺭﺕ ﻫﻨﺮﻯ ﻭ = ﺳﺒﻚ ﺧﺎﺹ ﺍﻭ ﻣﻴﺒﺎ&= #65207;ﺪ. ﺗﻌﺒﻴﺮ ﺩﺭ ﺃث&#= 1585; ﻫﻨﺮﻯ ﺗﻨﻬﺎ ﻳ&= #65242; ﻧﻤﺎﻳﺶ ﺧﺎﺭﺟ&#= 65264; ﺩﺭ ﺃثر ﻫﻨﺮﻯ &#= 65255;ﻴﺴﺖ.ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﻭ ﺳﺒ&= #65242; ﺧﺎﺹﺍﻭ ﻧﻴﺰ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺗﻌﺒﻴﺮ ﺩﺭ ﺃث&#= 1585; ﻫﻨﺮﻯ ﺗﻨﻬﺎ ﻳ&= #65242; ﻧﻤﺎﻳﺶ ﺧﺎﺭﺟ&#= 65264; ﺩﺭ ﺃثر ﻫﻨﺮﻯ &#= 65255;ﻴﺴﺖ.ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﺍﺯ ﺧ&= #65262;ﺩ ﺑﺮﻭﺯ ﺩﺍﺩﻩ.ﺑ&= #65248;ﮑﻪ ﺍﻳﻦ ﺗﻌﺒﻴﺮ ﻣ&= #65198;ﮐﺰ ﺍﺷﻌﺎﻉ ﻭ ﺭﻭﺷ&= #65254; ﮐﻨﻨﺪ'ﺩﻳﮕﺮ ﻋ&= #65262;ﺍﻣﻞ ﻳﻚ ﮐﺎﺭ ﻓﻨّﻰ &= #65261; ﻫﻨﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﺿﻤﻨﺎ ﺗﻌﺒﻴﺮ&#= 65165;ﺕ ﺍﻧﺴﺎﻧﻬﺎ'ﺑﺨ&#= 65212;ﻮﺹ ﺩﺭ ﺍﻋﻤﺎﻝ ﻫﻨ&= #65198;ﻯ ﻣﺎﺩﻯ ﻭ ﺣﺘﻰ ﻫ= ﻨﺮﻣﻨﺪﻯ هاﻯ ﺍﻟﻬﻰ ﻭ ﻋ&#= 65198;ﻓﺎﻧﻰ'ﻣﻨﺘﻘA= 246; ﮐﻨﻨﺪﻩ ﺩﻳﮕﺮ &= #65227;ﻮﺍﻣﻞ ﻫﻨﺮﻯ ﺑﺪﻳﮕﺮ&#= 65165;ﻥ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﺯ= ﺟﻤﻠﻪ ﺷﻨﺎﺧﺖ ﻫﻨﺮﻣ&#= 65256;ﺪ ﻭ ﻣﻘﺎﻡ ﺭﻭﺣﻰ = ﺍﻭ' ﻭ ﺩﺭﺟﻪ ﺍﺭﺯﺵ = ﻫﻨﺮﻯ ﻭﻯ'ﺃثر ﻫﻨﺮﻯ &#= 65193;ﺍﺭﺍﻯ ﮐﻴﻔﻴّﺘﻰ ﻣﺘ= 5166;ﻓﻴﺰﻳﮑﻰ ﻭ ﺭﻭﺍﻧﻰ ﺍﺳﺖ.= ﮐﻪ ﺭﻧﮓ ﺧﺎﺹ ﻭﻣﻨ&= #65188;ﺼﺮ ﺑﻮﻯ ﺭﺍ'ﺩﺭ ﻫﻨ= ﺮ ﻭ ﻣﻘﺎﻡ ﻋﻘﻠﻰ = ﻭ ﺗﮑﺎﻣﻞ ﻣﻴﺮﺳ&#= 65166;ﻧﺪ. ﮔﺮﭼﻪ ﻫﻤﻪ ﻫﻨ&= #65198;ﻣﻨﺪﺍﻥ ﻣﻴﺘﻮﺍﻧﻨﺪ ﻓ&#= 65198;ﺍﺭ ﺍﺯ ﺑﻴﺎﻥ ﺍﺣﻮ&= #65165;ﻝ ﻭ ﻣﻘﺎﻡ ﺭﻭﺣﻰ = ﻭﻋﻘﻠﻰ ﺧﻮﺩ'ﺩﺭ ﮐﺎﺭ ﻫ= ﻨﺮﻯ ﻧﻤﺎﻳﺪ ﻭ ﻳﺎ ﻧ= ﺎﻇﺮﺍﻥ ﺃثرﻫﻨﺮﻯ'ﮐﻪ = 5175;ﻮﻗّﻒ ﺑﺸﻨﺎﺧﺖ ﺩﻗﻴ&#= 65238; ﺳﺒﻚ ﻫﻨﺮﻯ'ﻭ ﻳ= ﺎ ﻣﻘﺎﻡ ﻭ ﺍﺣﻮﺍ&= #65245; ﻫﻨﺮﻣﻨﺪﺩﺍﺭ= 5255;ﺪ'ﮐﻪ ﺷﺎﻳﺪ ﺑﺘﻮﺍﻧ&#= 65256;ﺪ ﻋﮑس ﺍﻟﻌﻤﻞ ﺩ&#= 65197;ﺳﺘﻰ ﺍﺯ ﺑﺮﺩﺍﺷﺖ ﺧ&= #65262;ﺩ ﺍﺯ ﺍﺭﺍﺋﻪ ﻫﻨ&= #65198; ﺑﺪﻫﻨﺪ.ﺯﻳﺮﺍ &= #65259;ﻤﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺳ&#= 65170;ﻚ ﻭﻳﮋﻩ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﻧﺪ.ﻭﻫﻢ ﻧﺎﻇﺮﺍﻥ ﻭ ﻫﻨ&= #65198;ﺷﻨﺎﺳﺎﻥ ﻧﻴﺰ'ﺑﺮﺩﺍﺷﺖ &= #65227;ﻘﻠﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;.ﮐﻪ ﮔﺎﻫﻰ ﻋﻘﺪﻩ ﻫ&= #65166;ﻯ ﺭﻭﺍﻥ ﻫﻨﺮﻣﻨ&#= 65194; ﻭﻧﺎﻇﺮ ﻣﺘّﺤ= 5194; ﻣﻴﺸﻮﻧﺪ'ﻭ ﺩﺭ = ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣﻞ ﻳﺎ ﻗﻬ&= #65240;ﺮﺍﻫﺎﻯ ﺭﻭﺍﻥ'ﻫﻤﺮﺍﻩ &= #65251;ﺴﻴﺮ ﺯﻧﺪﮔﻰ ﻫﻨﺮﻣ&#= 65256;ﺪ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨ&#= 65194;.ﻭ ﻃﺮﻓﺪﺍﺭ ﻭ ﻓﺪ&= #65165;ﮐﺎﺭ ﺁﻥﻣﻴﺸﻮﻧﺪ ﻭ &= #65267;ﺎ ﻭﺣﺪﺕ ﻋﻘﻴﺪﻩ &= #65259;ﺎﻯ ﻧﻴﮑﻮﻯ ﺗﺄﻣّ= 5248;ﻰ ﺑﺎ ﻫﻨﺮﻣﻨﺪ ﭘ&= #65268;ﺪﺍ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺍﻳ&= #65254; ﺣﺎﻟﺖ ﺧﺎﺹ ﺳﺎ&= #65247;ﮑﺎﻥ ﺑﺎ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﺁﻧﻬﺎ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ.&= #65153;ﻧﮕﺎﻩ ﺗﮑﺎﻣﻞ ﻭ ﺗﻌﺎ&= #65247;ﻰ ﺳﻄﺢ ﻋﻘﻞ ᥾= 1; ﺭﻭﺍﻥ ﺳﺎﻟﻚ ﺑﺎ ﭘﻴﺮ = ﺍﻭ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻭ&= #65193;ﺭﻧﺘﻴﺠﻪ ﺍﻳﻦ ﻫﻢ ﺁﻫﻨﮕ&= #65264; ﻋﺸﻖ ﻭﮐﺸﺶ ﺑﻴ&= #65208;ﺘﺮ'ﻭﻫﻤﺮﺍﻩ ﺍﺳﺘﺪﻟﺎﻝ ﭘﻴ&#= 65198; ﻣﻘﺒﻮﻝ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﺍﺯ ﺟﻤﻠﻪ ﻭﻗﺘ&= #65264; ﭘﻴﺮ ﺍﺯ ﺑﺮﺧﻰ = ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧﻰ ﻭ ﺣﺘ&= #65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺳﺎ&= #65247;ﻚ ﻣﻴﮕﻮﻳﺪ'ﺑﺎ ﮐ&= #65252;ﻚ ﺍﻳﻦ ﻫﻢ ﻓﮑﺮﻯ = ﻧﺴﺒﻰ ﻭﻭﺣﺪﺕ ﻳﺎﻓﺘ&#= 65254;'ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ ﺭﻭﺍﻥ &= #65261; ﺍﺣﻮﺍﻟﻰ ﻭ ﻋﻘ&= #65248;ﻰ ﺍﺯ ﭘﻴﺮ ﺍﻟﻬﻰ<= /span> </spa= n>ﺗﻐﻴﻴﺮ ﻭ ﻋA= 252;ﻴﻘﺘﺮﻣﻴﺸﻮﺩ= ;. ﮐﻪ ﺻﻔﺎﺕﺯﺷﺖ &= #65261;ﻳﺎ ﺣﺘﻰ ﻧﻴﮑﻮ'ﻭﻟ&= #65264; ﺯﺷﺖ ﺍﺯ ﻟﺤﺎﻅ = ﻣﻘﺎﻡ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65169;ﺎﻟﺎﺗﺮ ﭼﻮﻥ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﻣﻴﮕﺮﺩﺩ. ﮐﺎﺭ = ﺭﻭﺍﻥ ﮐﺎﻭﺍﻥ ﺩﺭ ﺍﻳ&= #65254; ﺑﺮﺭﺳﻰ ﺃثرﻫA= 256;ﺮﻯ'ﮐﻪ ﺣﺘﻰ ﻧﺎﻡ ﺍﺯ ﺑ= ﻰ ﻫﻨﺮﻯ ﺭﺍ ﺑﺎﻳ&= #65194; ﺑﺪﺍﻥ ﺍﻃﻠﺎﻕ &= #64400;ﺮﺩ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ &#= 65197;ﻭﺍﻧﻰ ﺑﻴﻤﺎﺭ ﺧﻮﺩﺭ&#= 65165; ﺩﺭﻣﻴﻴﺎﺑﺪ.ﻭ&#= 65247;ﻮ ﺗﺎ ﺣﺪﻭﺩﻯ.ﻭ ﻧ= ﻪ ﭼﻮﻥ ﺍﻭﻟﻴﺎﻯ</= span> </spa= n>ﺍﻟﻬﻰ ﺍﺯ ﺍA= 187;ﻮﺍﻝ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ.&= #65261;ﻟﻰ ﺑﺎﺯ ﻫﻤﻪ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﺩﺭ ﺭﻭﺍﺑﻂ ﺍﻧ&= #65204;ﺎﻧﻰ ﺧﻮﺩ' ﻧﻴﺎﺯ ﺑﺸ= ﻨﺎﺳﺎﺋﻰ ﺑﺮﺍﻯ ﺗﺼﻤﻴﻢ &= #65155;ﺧﺬ ﺭﻭﺍﺑﻂ ﺑﺎﻫم &#= 65198;ﺍﺩﺍﺭﻧﺪ. ﺍﺯ ﺍﻳﻦ ﺁثاﺭ &#= 65259;ﻨﺮﻯ ﻣﺎﺩﻯ ﻭ ﻳﺎ ﺍﺯ= ﺑﻴﺎﻧﺎﺕ ﻟﻔﻈﻰ ﻭ ﺭﻓﺘﺎ&= #65197;ﻫﺎﻯ ﻋﻤﻠﻰ ﻭﺍﺟﺘﻤ&#= 65166;ﻋﻰ'ﻣﻴﺘﻮﺍﻧA= 256;ﺪ ﺩﺭﻳﺎﺑﻨﺪ ﭼﻪ &= #65175;ﺼﻤﻴﻤﻰ ﺩﺭ ﺑﺎﺭﻩ ﺭﻭﺍ&= #65169;ﻂ ﺧﻮﺩ ﺑﺎ ﺁﻧﻬﺎ = ﺩﺭ ﭘﻴﺶ ﺑﮕﻴﺮﻧﺪ. = ﻭﻟﻰ ﺍﻟﺒﺘﻪ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﻣﻌﻴﺎﺭ ﺷﻨﺎﺧ&#= 65176;ﻬﺎﻯ ﺧﻮﺏ ﻭ ﺑﺪ ﺁﻧﻬ= ﺎ'ﺑﺴﺘﻪ ﺑﭙﺎﮐﻰ ﻭ ﻧﺎﭘ&= #65166;ﮐﻰ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺁﻧ&= #65260;ﺎ ﺍﺳﺖ.ﮐﻪ ﮐﻮﺭ ﮐ= ﻮﺭﻯ ﺭﺍ ﭘﻴﺪﺍ ﻣﻴﮑ&= #65256;ﺪ ﻭ ﺁﺏ ﮔﻮﺩﺍﻝ ﺭ= ﺍ ﻣﻴﺠﻮﻳﺪ.ﺿﻤﻨ&#= 65166; ﻗﺪﺭﺕ ﺗﺤﻘﻴﻖ &= #65255;ﺎﻇﺮ ﻭ ﺗﻤﺮﻳﻨﺎﺕ ﻗ&= #65170;ﻠﻰ'ﻭ ﺍﺻﻮﻝ ﻭ ﭘﺮﻧﺴ&= #65268;ﺐﻫﺎﻯ ﺩﺭﺳﺖ'ﺩﺭ ﺍﻳﻦ = ﮐﺎﺭ ﺗﺄﺷﻴﺮ ﺩﺭ ﻣﻘ&= #65166;ﻡ ﺩﻳﮕﺮﺍﻥ'ﺍﺯ ﺟ&= #65252;ﻠﻪ ﺃثر ﻫﻨﺮﻯ ﮐﻪ</s= pan> </spa= n>ﻫﺰﻳﻨﻪ ﻳﺎ A= 165;ﺳﺘﺪﻟﺎﻝ ﻳﻚ ﺗﺌﻮﺭﻳﺴﻦ &= #65193;ﺭ ﺩﺭﺳﺘﻰ ﺑﺮﺩﺍ&#= 65207;ﺖ ﺃثر ﻣﺴﺘﻘﻴﻢ = 5261; ﻣﻬﻤﻰ ﺩﺍﺭﺩ'ﮐ&= #65258; ﺩﺭﻫﺮﺣﺎﻝ ﺩﺭ&#= 65259;ﻤﻪ ﺍﻧﺴﺎﻧﻬﺎ ﺟﻨ&#= 65170;ﻪ ﻫﺎﻯ ﺧﻄﺎ ﻭ ﺍﻧ= ﺤﺮﺍﻑ' ﻧﺘﻴﺠﻪ ﺍﻳﻦ ﺑ&= #65198;ﺩﺍﺷﺘﻬﺎﻯ ﺁﻧﻬﺎ ﺧﻴﻠﻰ ﺑ&= #65268;ﺸﺘﺮ ﺍﺯ ﺟﻨﺒﻪ ﻫﺎﻯ = ﻣثبت ﺍﺣﺘﻤﺎﻟﻰ ﺍﻳ&#= 65254; ﺑﺮﺭﺳﻴﻬﺎﻯ ﺍ&#= 65255;ﺴﺎﻥ ﻋﺎﺩﻯ ﺍﺳﺖ.ﺑﻀ&= #65198;ﺭ ﺍﻣﺮﻭﺯ ﻭ ﺁﻳﻨ&= #65194;ﻩ ﺭﻭﺍﻥ ﺧﻮﺩ'ﻭ ﺣ= ﺘﻰ ﺑﻀﺮﺭ ﺟﺎﻣﻌﻪ &= #65261;ﻧﻮﻉ ﺑﺸﺮﻯ.ﻣﮕﺮ ﭼﻮ&= #65253; ﺳﺎﻟﮑﺎﻥ ﻧﺨﺴ&#= 65174; ﺑﺘﺰﮐﻴﻪ ﻧﻔس &#= 65261; ﺗﻘﺮّﺏ ﺑﻤﺮﺍ= 5175;ﺐ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65259;ﺎ'ﻭ ﻋﻘﻠﻬﺎﻯ ﻣﺮﺑ&#= 65262;ﻃﻪ ﺁﻥ ﺗﺠﻠﻴّﺎﺕ &#= 65165;ﻟﻬﻰ ﺑﺮﺳﻨﺪ.<o:p></o:p> ﺗﻌﺒﻴﺮ= ثمرﻩ ﻣﺠﻤﻮﻋﻪ ﺗﺄﻣ&#= 1617;ﻠﺎﺕ ﻣﺘﻮﺍﻟﻰ'ﺩﺭ ﮐ&= #65166;ﺭ ﻫﻨﺮﻯ ﻧﻴﺴﺖ. ﺑ= ﻠﮑﻪ ﻧﺘﻴﺠﻪ ﻭﺣﺪﺕ &= #65175;ﻤﺎﻡ ﻋﻨﺎﺻﺮ ﻫﻨﺮﻯ'&= #65261; ﮐﺮﺍﻣﺎﺕ ﻭ ﺍﻣ&= #64401;ﺎﻧﺎﺕ ﻫﻨﺮﻣﻨﺪ ﻭﻫﻨ&#= 65198;ﺷﻨﺎس ﻭ ﻧﺎﻇﺮﺍﻥ ﻫﻨ&= #65198;ﻯ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ<s= pan dir=3DLTR> </spa= n>ﻣﻌﻤﻮﻟﺎ ﺍʌ= 67;ﻦ ﻭﺣﺪﺕ ﻭﻫﻢ ﻓﮑ&= #65198;ﻯ ﻭ ﺗﻮﺍﻓﻖ ﺑﺎ ﻫ= ﻨﺮﻣﻨﺪ'ﭼﻪ ﺩﺭ ﻣﺤﺎﺳﻦ ﮐﺎ&= #65197;ﺵ'ﻭ ﻳﺎ ﺩﺭ ﻣﻌﺎﻳﺐ = ﺗﻌﻠﻴﻢ ﻣﻨﻔﻰ ﮐﺎﺭﺵ ﺑ&= #65212;ﻮﺭﺕ ﺷﻨﺎﺧﺖ ﺍﻧﺴﺎ&#= 65253; ﺩﺭ ﻧﻈﺮ ﺍﻭﻝ ﺧ= ﻮﺍﻧﺪﻩ ﻣﻴﺸﻮﺩ.ﮐﻪ ﺑﺎ = ﺍﻭﻟﻴﻦ ﮔﻨﺎﻩ ﻋﺎﺷﻖ ﻳ&= #65166; ﻣﻮﺍﻓﻖ ﻳﺎ ﻃﺮ&= #65235;ﺪﺍﺭ ﻣﻴﮕﺮﺩﺩ.ﺯﻳﺮ&#= 65165; ﺑﻬﺪﺍﻳﺖ ﻋﻘﺪ&#= 65257; ﻫﺎﻯ ﻣﻨﻔﻰ ﻭ ﺣ= ﺘﻰ ﺻﻔﺎﺕ ﻣثبت ﻳA= 242; ﮐﺎﺭ ﻫﻨﺮﻯ'ﻭ ﺑ= ﻴﺎﻥ ﻭ ﺭﻓﺘﺎﺭﻯ ﻫﻨ&= #65198;ﻣﻨﺪﺍﻧﻪ'ﮐﻪ ﻫﺮ ﺍﻧﺴﺎﻥ ﻓﻮ&= #65197;ﺍ ﺑﺎﻋﻘﺪﻩﻫﺎﻯ &#= 65255;ﺎﻇﺮ ﺭﻭﺑﺮﻭ ﻣﻴﺸﻮ&#= 65193; ﺗﻄﺒﻴﻖ ﻣﻴﮑﻨ&#= 65194;' ﻭ ﺍﺗّﺤﺎﺩ ﻧﺎ&#= 65251;ﻘﺪس ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﮐ&= #65258; ﺑﻨﺪﺭﺕ ﺍﻧﺴﺎ&#= 65255;ﻬﺎﻯ ﻣﺴﺘﻌﺪ ﺗﮑﺎﻣ&#= 65246; ﺑﺸﺮﻯ ﺑﺎ ﻫﻨﺮ&= #65259;ﺎﻯ ﺍﻭﻟﻴﺎﻯ ﻫﻨﺮ&#= 65251;ﻨﺪ ﺍﻟﻬﻰ'ﺍﻳﻦ ﺗﻄ&= #65170;ﻴﻖ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﮐ= ﻪ ﺩﺭ ﻟﺤﻈﻪ ﺍﻭﻝ = ﻋﺸﻖ ﺑﻴﻦ ﺳﺎﻟﻚ ﻭﻭ&= #65247;ﻰّ ﺍﻟﻬﻰ ﺍﻭ ﺩﺳﺖ = ﻣﻴﺪﻫﺪ. ﮔﺮﭼﻪ ﺍﻳﻦ ﻋﺸ&= #65238; ﻭﺍﻗﻌﻰ ﺩﺭ ﺭؤ&#= 65267;ﺎ </spa= n>ﺍﺯ ﻃﺮﻑ ﻣﺮA= 165;ﺗﺐ ﺍﻟﻬﻰ ﺑﺎ ﮐﻤﻚ = ﻋﻮﺍﻣﻞ ﺭﻭﺍﻥ ﺷﺨﺺ ﺩﺭ = ﺭؤﻳﺎ'ﭼﻨﺎﻥ ﻧﻮﺭﺍﻧﻰ ﻭ ﺷﺪ&= #65255;ﻰ ﻭ ﭘﺮ ﻫﻨﺮ ﻭ ﺍﻟ= ;ﻬﻰ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﺍﮔﺮ ﺗثبیت ﺑʌ= 28;ﺪﻯ ﻋﺸﻖ ﺳﺎﻟﻚ ﺑﺎ = ﭘﻴﺮ ﺍﻟﻬﻰ ﺍﻭ ﻣﻴﮕ&= #65198;ﺩﺩ ﺍﻓﮑﺎﺭ ﺳﺎﻟﻚ &= #65169;ﺠﺎﻯ ﺑﺮﺭﺳﻰ ﻭ ﺗﺤﻠ&= #65268;ﻞ ﻫﺮ ﺁﻧﭽﻪ ﭘﻴﺮ = ﻣﻴﮕﻮﻳﻨﺪ ﻳﺎ ﻣﻴﮑﻨﺪ ﻭ ﻳ= ﺎ ﺩﺳﺘﻮﺭ ﻣﻴﺪﻫ&#= 65194;' ﺍﻇﻬﺎﺭ ﻋﻠﺎﻗ&#= 65258; ﻣﻴﮑﻨﺪ.ﺳﺎﻟﻚ &= #65227;ﺎﺷﻖ ﺩﺭ= ﺣﺪﻭﺩ= ; ﺍﻳﻥ علاﻗﻪ ﻣﻮﺭﺩ A= 235;ﻬﻢ ﻭ ﺗﺼﺪﻳﻖ ﻭ ﺗﻘ= ﻠﻴﺪ ﭘﻴﺮ ﻗﺮﺍﺭ ﻣﻴ&= #64405;ﻴﺮﺩ.<o:p></o:p> ﺍ= ﻟﺒﺘﻪ ﺷﻨﺎﺧﺖ ﺍﺯ ﺃث&#= 1585; ﻫﻨﺮﻯ'ﮐﺸﻒ ﺻﻔ&= #65166;ﺕ ﻓﺮﺍﻭﺍﻥ ﺍﺯ ﮐ&= #65166;ﺭ ﻫﻨﺮﻯ'ﻭﺧﻮﺩ ﻫ&= #65256;ﺮﻣﻨﺪ'ﻭﺣﮑﻤ= 5176;ﻬﺎﻯ ﺩﻳﮕﺮ ﮐﺎﺭ ﻫﻨ&= #65198;ﻯ'ﺑﺨﺼﻮﺹ ﺩﺭ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﻴﺒﺎﺷﺪ. ﺷﺎﻳ&= #65194; ﻧﺎﻗﺪ ﻫﻨﺮﻯ'ﺑ&= #65260;ﺘﺮ ﻣﻴﺘﻮﺍﻧﺪ ﻳﻚ &= #65175;ﻌﺒﻴﺮ ﮐﺎﺭ ﻫﻨﺮﻯ ﺭﺍ = ﺗﻔﮑﻴﻚ ﻭ ﺗﺤﻠﻴﻞ ﻧﻤﺎ&= #65267;ﺪ.ﮐﻪ ﺷﺎﻳﺪ ﺗﻔﺎﻭﺕ &= #65165;ﺭﺯﺵ ﺁثاﺭ ﻫﻨﺮﻯ ﺭ= 5165; ﻧﺴﺒﺖ ﺑﻬﻤﻪ ﻣ&= #65240;ﺎﻳﺴﻪ ﻧﻤﺎﻳﺪ ﻭﻟﻰ ﺑ&= #65166;ﺯ ﺍﻳﻦ ﻋﻨﺎﺻﺮ ﺟ&= #65200;ﺋﻰ ﺩﺭ ﺗﻌﺒﻴﺮ ﺑﺎ&= #65259;ﻢ'ﺩﺭ ﻳﻚ ﻭﺣﺪﺕ ﻫﻨﺮ&= #65263; ﻫﺴﺘﻨﺪ.ﮐﻪ ﻭﺣ&= #65194;ﺕ ﻭﺟﻮﺩﻯ ﻳﻚ ﺃث&#= 1585; ﻫﻨﺮﻯ'ﺑﺎ ﺍﺣﻮ&= #65165;ﻝ ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ'&= #65261; ﺍﺣﻮﺍﻝ ﻧﺎﻇﺮ&#= 65165;ﻥ ﮔﻮﻧﺎﮔﻮﻥ ﻫﻨ&#= 65198; ﺍﻧﻮﺍﻉ ﺑﺨﻠﻖ &= #65165;ﺯ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﻣ&= #65268;ﺴﺎﺯﺩ ﻭ ﮐﺸﻒ ﺗﻌﺎﻟﻰ = ﻫﻨﺮﻣﻨﺪ ﻭﻧﺎﻇﺮ ﻫﻨﺮ'ﻭ = ﮐﺸﻒ ﺍﺣﻮﺍﻝ ﺩﺭ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺯ ﺳﺎﻟ&= #64401;ﺎﻥ ﺧﻮﺩ' ﻭ ﮐﺸﻒ ﺑﻴ= ;ﻤﺎﺭﻯ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺑ&= #65268;ﻤﺎﺭ ﻳﻚ ﺭﻭﺍﻥ ﮐﺎﻭ = ﻣﻴﻨﻤﺎﻳﺪ ﺯﻳﺮﺍ ﻫﺮ ﭼﻴﺰ&= #65263; ﺩﺭ ﻫﺴﺘﻰ' ﺩﺍﺭ= ﺍﻯ ﻭﺣﺪﺗﺎ ﻭﺟﻮﺩ &= #65251;ﺮﺑﻮﻁ ﺑﺨﻮﺩ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺗﻤﺎﻡ ﺻﻔﺎ&= #65173; ﻭ ﺍﺟﺰﺍﻯ ﻣﺨﺘ&= #65248;ﻒ ﺳﺎﺯﻧﺪﻩ ﻣﺎﻫ&#= 65268;ّﺖ ﻳﻚ ﺷﻴﺌﻰ'ﻫﻤﻪ = ﺑﺎﻫﻢ ﻳﻚ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﺭﺍ ﻣﻴﺴﺎﺯﻧﺪ. = ﻭ ﺗﻨﻬﺎ ﺑﺎ ﻳﻚ ﺍ= ﻧﺘﺰﺍﻉ ﺫﻫﻨﻰ'ﻣﻴﺘﻮﺍ&#= 65253; ﻭﺣﺪﺕ ﭼﻴﺰﻯ ﺭ&= #65165; ﻳﺎ ﭼﻴﺰﻯ ﺩﻳﮕ&= #65198;ﻯ ﻳﺎﻓﺖ. ﮔﻮﺋﻰ ﻓ= ﺼﻮﻝ ﻣﺨﺘﻠﻔﻰ ﺩﺭ ﺗ&= #64401;ﺎﻣﻞ ﮐﻪ ﻧﻮﻉ ﻭﺍﺣﺪ&= #65263; ﺭﺍ ﺑﻮﺟﻮﺩ می آﻭﺭﻧﺪ' ﻭ ﺍﻧﺴ&= #65166;ﻥ ﻧﻴﺰ ﺗﺎ ﺍﺯ ﺗﻤ= ﺎﻡ ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﻋ&= #65170;ﻮﺭﺗﮑﺎﻣﻠﻰ ﻧﮑﻨﺪ'ﻧﻤﻰ ﺗﻮ&= #65165;ﻧﺪ ﺍﺯ ﻧﻮﻉ ﻓﻌﻠﻰ = ﺧﻮﺩ ﺧﺎﺭﺝ ﮔﺮﺩﺩ'ﮐ&= #65258; ﺑﻨﻮﻉ ﺑﺮﺗﺮ ﺑ&= #65228;ﺪﻯﺒﺮﺳﺪ. ﻭ ﺍﻟّﺎ ﺑﺮﺍﻯ &= #65203;ﻘﻮﻁ ﻧﻮﻋﻰ ﺩﺭ ﻓﺴﺎ&= #65193; ﺭﻭﮔﺎﻥ ﻭﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﻭ ﺍﺗﻠﺎ&= #65233; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ' ﻭ ﻋﺪﻡ ﺗﺤﻘﻖ ﮐ= ﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﻧﻴ= 5200;'ﺑﺘﺪﺭﻳﺞ ﺍﺯ ﻓﺼﻮﻝ ﻧﻮﻉ = ﺑﺸﺮﻯ ﭘﺎﺋﻴﻦ ﻣﻴﺮﻭ&#= 65193;.ﺗﺎ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺭ = ﻫﺮ ﺣﺪّﻯ ﮐﻪ ﺭﺳﻴ&#= 65194;' ﺩﺭ ﻧﻄﻔﻪ ﻤﺎﺩ&= #65197;ﻯ ﺩﺭ ﺭﺣﻢ ﺳﻘﻮﻁ = ﮐﻨﺪ. ﺭﻭﺡ ﺍﻧﺴﺎﻥﺪ&#= 65197; ﻧﺴﺦ ﺑﺪﺗﺮ ﻣﺘ&= #65262;ﻟﺪ ﺷﻮﺩ'ﻭ ﻳﺎ ﺍﮔﺮ= ﻓﺴﺎﺩ ﺑﻴﺸﺘﺮﻯ ﺍﻳﻨ&#= 65242; ﺩﺍﺷﺘﻪ'ﺩﺭ ﻣﺴ&= #65190; ﺣﻴﻮﺍﻧﻰ ﻭ ﺣﺘ&= #65264; ﻓﺴﺦ ﮔﻴﺎﻫﻰ ﻭ&= #65197;ﺳﺦ ﺟﻤﺎﺩﻯ ﻭﻭﺳﺦ &= #65183;ﻤﺎﺩﻯ ﻧﻴﺰ ﮔﻮﺋﻰ ﺯﻳ&= #65198; ﺯﻣﻴﻦ ﺣﻘﺎﺭﺕ &= #65235;ﺮﻭ ﻣﻴﺮﻭﺩ.ﮐﻪ ﺩﺭ = ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻧﻴﺰ' ﺳﺎ= ﻟﻚ ﺑﺎﻳﺪ ﺑﺘﺪﺭﻳ&#= 65182; ﺿﻤﻦ ﺗﺪﺭّﺝ' ﺻ&= #65236;ﺎﺕ ﺯﺷﺖ ﺣﻴﻮﺍﻧﻰ &= #65261;ﺣﺘﻰ ﺻﻔﺎﺕﻧﻮﻉ ﺑﺸ&#= 65198;ﻯﺮﺍ ﺩﺭﺗﺨﻠﻴﻪ ﻣﺮ&#= 65165;ﺣﻞ ﺗﺨﻠﻴﻪ ﺑﻨﺪﻯ &= #65197;ﺍ ﭼﻨﺎﻥ ﻃﻰ ﻧﻤﺎ&= #65267;ﺪ'ﮐﻪ ﺍﺯ ﻣﺮﺍﺗﺐ ﺁﻥ = ﻧﻴﺰ ﻋﺒﻮﺭ ﺗﮑﺎﻣﻠ&#= 65264; ﮐﻨﺪ. ﺍﺯ ﺩﻭﺭﻩ= ﻫﺎﻯ ﺟﺪﻳﺪ ﺟﺴﻤﺎﻧ&#= 65264; ﺑﻨﻔﺴﺎﻧﻰ ﺑﻌ&#= 65240;ﻠﺎﻧﻰ ﻭ ﻋﺎﻃﻔﻰ ﻣﺮﺍ&= #65175;ﺐ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻣﻠﮑﻮﺕ ﻭ ﺟﺒﺮ&= #65261;ﺗﻰ ﭘﻴﺶ ﻣﻴﺮﻭﺩ. <o:p></o= :p> ﺁﻧﭽﻪ ﺭ= ;ﺍ ﮐﻪ ﺍﺯ ﺗﻌﺒﻴﺮ&= #65165;ﺕ ﻫﻨﺮﻣﻨﺪ'ﺩﺭ ﻳ&= #65242; ﺃثر ﻫﻨﺮﻯ'ﻭ ﻳ&#= 65166; ﺣﮑﻤﺘﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺩﺭﻫﻨﺮ ﺍﻟﻬﻰ &= #65165;ﻭﻟﻴﺎ ﻣﻴﻔﻬﻤﻴﻢ' ﻫﻤ&= #65258;ﻯ ﺃثر ﻫﻨﺮﻯ ﺩﺭ &#= 64400;ﻞّ ﺁﻥ ﻧﻤﻴﺒﺎﺷﺪ. = ﻳﻌﻨﻰ ﺩﺭ ﻫﺮ ﺗﻌﺒﻴﺮ = ﺑﺮﺗﺮ'ﻭ ﻳﺎ ﺑﺮﺩﺍﺷﺖ ﻋ&= #65252;ﻴﻖ ﺗﺮ'ﺍﺯ ﻳﻚ ﺃثر &= #65259;ﻨﺮﻯ'ﻧﻮﻉ ﻭﺣﺪﺕ ﻭﺟﻮﺩﻯ</= span> </spa= n>ﺑﺎﻟﺎﺗﺮﻯ ʋ= 93;ﺭ ﺧﻮﺩ ﻣﺨﻔﻰ ﺩﺍ&= #65197;ﺩ.ﻭ ﻫﻴﭻ ﺃثر ﻫﻨﺮ= 5263; ﻧﻤﻴﺘﻮﺍﻧﺪ'ﺑ&#= 65268;ﺶ ﺍﺯ ﻇﺮﻓﻴّﺖ ﻋ&#= 65240;ﻠﻰ ﻭ ﺍﺣﻮﺍﻟﻰ ﻫﻨ&= #65198;ﻣﻨﺪ'ﭼﻴﺰﻯ ﻭﻟﻮ ﺑﺼﻮﺭﺕ ﺳ&= #65252;ﺒﻮﻟﻴﻚ ﻭ ﻣﺒﻬﻢ'ﺩﺭ ﺃث&= #1585;ﻫﻨﺮﻯ ﺧﻮﺩ ﺑﮕﺬﺍﺭﺩ.&= #64400;ﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺳﻄﻮﺡ ﺧﻴﻠ&= #65264; ﺑﺎﻟﺎﺗﺮ ﻋﻘﻠ&#= 65264; ﻭ ﺍﺣﻮﺍﻝ'ﻫﻨﺮ&= #65251;ﻨﺪﻯ ﻭ ﺗﻌﺒﻴﺮ ﻓﮑﺮ&= #65263; ﻭ ﺣﮑﻤﺖ ﺍﻟﻬﻰ = ﻣﻴﻨﻤﺎﻳﺪ.ﺑﺎ&#= 65199; ﻣﺤﺪﻭﺩ ﺑﻬﻤﺎ&#= 65253; ﺳﻄﺢ ﻋﻘﻠﻰ ﺍﻟ&= #65260;ﻰ ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ &= #65153;ﺧﺮ ﺧﻮﺩ ﺑﺎﺷﺪ.ﺷﻬ&= #65262;ﺩ ﺷﺸﻢ ﻗﺎﺋﻢ ﺑﺮ&= #65175;ﺮ ﺍﺯ ﻋﻘﻞ ﺍﻟﻬﻰ = ﺷﻬﻮﺩ ﭘﻨﺠﻢ ﻧﻮﺭ ﻣﺼ&= #65220;ﻔﻮﻯ ﺑﺮﺍﻯ ﮐﺎﻣﻞ ﻣ&= #65204;ﻴﺤﻰ ﺍﺳﺖ. ﻭ ﺷﻬﻮﺩ ﻫ= ;ﻔﺘﻢ ﻧﻮﺭ ﺭﺣﻤﺎﻥ ﺑ&= #65198;ﺗﺮ ﺍﺯ ﻋﻘﻞ ﺷﻬﻮﺩ = ﺷﺸﻢ ﻗﺎﺋﻢ ﺍﺳﺖ ﻭﻫ&= #65256;ﻮﺯ ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ &= #65227;ﻘﻠﻰ ﺍﻟﻬﻰ ﺩﺭ ﺁﻳﻨ&= #65194;ﻩ ﻫﺎ ﺩﺭ ﺍﻧﻮﺍﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﺎﻣﺤﺪ&#= 65261;ﺩ ﻭ ﺩﺭ ﺗﺠﻠّﻴﺎ&#= 65173; ﺷﻬﻮﺩﻯ ﺑﻰ ﭘﺎ&= #65267;ﺎﻥ ﺗﺎ ﺭﺳﻴﺪﻥ &#= 65169;ﻠﺎﻫﻮﺕ ﻭﻧﻮﺭ ﺍﻟﺄﻧﻮ&#= 65165;ﺭ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺗﺎ ﺃﺑﺪﻳّﺖ ﺑ&#= 65264; ﺣﺪ ﻭ ﺣﺴﺎﺏ ﺩﺭ= ﭘﻴﺶ ﻫﺴﺖ. ﻫﻤﻴﻦ ﻃﻮ= ﺭ ﺩﺭ ﺗﻤﺎﻡ ﻣﺮﺍ&= #65175;ﺐ ﻭﺟﻮﺩ ﭘﺎﺋﻴﻦ &= #65175;ﺮ ﺍﺯ ﻣﺮﺍﺗﺐ ﺗﺠ&= #65248;ّﻴﺎﺕ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ'ﺩﺭ ﻓﺮﺍﻭﺍﻥ ﺍﻧﻮ&#= 65165;ﻉ ﺣﻴﻮﺍﻧﻰ ﻭ ﮔﻴ&= #65166;ﻫﻰ ﻭ ﺟﻤﺎﺩﻯ ﻭ ﺗﺤ= ﺖ ﺟﻤﺎﺩﻯ ﻭﺣﺪﺕ &= #65261;ﺟﻮﺩ ﺟﺴﻤﻰ ﻭ ﺫﻫﻨﻰ = ﺍﮔﺮ ﺗﻮﺍﻧﺴﺘﻨﺪ ﻭ&#= 65261;ﺣﺪﺕ ﻭﺟﻮﺩ ﺭﻭﺍﻥ ﮐ&= #65258; ﺣﺘﻰ ﺩﺭ ﺣﻴﻮﺍ&= #65255;ﺎﺕ ﻧﻴﺰ ﻣﺸﺨّﺺ ﻧ&#= 65268;ﺴﺖ ﺑﺎﻫﻢ ﺗﻔﺎﻭﺕ &= #65193;ﺍﺭﻧﺪ ﭼﻪ ﺭﺳﺪ ﺑﻴﻚ ﺃ= ثر ﻫﻨﺮ ﺍﺯ ﻫﺴﺘﻨ&= #65194; ﻭ ﻫﺮ ﺑﺎﺭ ﺗﻮﻟ= ﻴﺪ ﻫﻨﺮﻯ ﺍﻭ ﻭ ﻫﺮ= ﻣﻮﺿﻮﻉ ﻭ ﺗﻌﺒﻴﺮ ﻓﻨﻮ&= #65253; ﮐﻪ ﺩﺭ ﻫﻨﺮ ﺧﻮ= ﺩ ﺩﺍﺭﻧﺪ ﮐﻪ ﺑﺎ = ﺩﻳﮕﺮﻯ ﻓﺮﻕ ﻣﻴﮑﻨﺪ ﺍ&= #64404;ﺮ ﺍﻃﻔﺎﻝ ﻭﺟﺎﻫ&#= 65248;ﺎﻥ ﺗﻨﻬﺎ ﺍﺯ ﻳﻚ ﺟ= زء ﺃثر ﻫﻨﺮﻯ ﺍﻇ= 5260;ﺎﺭ ﺁﮔﺎﻫﻰ ﻭﺗﺤﺮ&#= 65267;ﻚ ﻋﺎﻃﻔﻰ ﻧﺸﺎﻥ &= #65251;ﻴﺪﻫﻨﺪ'ﺩﺭ ﻭﺍﻗﻊ ﻳﻚ ﭼﻴﺰ = ﺟﺪﻳﺪﻯ ﻧﻴﺎﻓﺘﻪﺍﻧﺪ &#= 65165;ﮔﺮ ﺑﺰﺭﮔﺘﺮان ﻭ = 5227;ﺎﻗﻠﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﻫﻨ&#= 65198;ﻯ ﺁﻥ ﺭﺍ ﺟﺰٴ ﺭﺍ = ﻧﺪﻳﺪﻩ ﺑﺎﺷﻨﺪ ﺑﻠﮑﻪ &= #65153;ﻧﺮﺍ ﻳﮑﻰ ﺩﺭ ﮐﻞّ ﻫ&= #65256;ﺮ ﺩﺍﺭﻧﺪ ﮔﺮﭼﻪ &= #65165;ﻧﮕﺸﺖ ﺭﻭﻯ ﺁﻥ ﻣﻮﺭﺩ = ﻫﻨﺮﻯ ﻧﻤﻰ ﮔﺬﺍﺭﻧﺪ. = ﺍﻳﻨﮑﻪ ﻃﻔﻞ ﻭﺟﺎﻫﻞ ﺗ&= #65256;ﻬﺎ ﻳﻚ ﺟزء ﺍﺯ ﮐﻞ&#= 1617; ﻫﻨﺮ ﺭﺍ ﻓﻬﻤﻴ&= #65194;ﻩ ﻭ ﺗﻌﺒﻴﺮ ﻭ ﺑﻴ= ﺎﻥ ﺃثرﺭﺍ ﺩﺭﻳﺎA= 235;ﺖ.ﺯﻳﺮﺍ ﺃثرﻫﻨری ﺪﺭ᥶= 7;ﺪﻭﺩ ﺳﻄﺢ ﻋﻘﻞ ﻭﮐﺎ&= #65251;ﻞ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺧ&= #65262;ﺩﺵ ﻣﻴﺒﺎﺷﺪ ﻭ ﺧﻮ&= #65193; ﭘﺴﻨﺪﻯ ﻋﻘﺪﻩ &= #65197;ﻭﺍﻥ ﺷﺨﺼﻰ ﺁﻥ ﺟﺎﻫ&= #65246; ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻫ= ﺮ ﺍﻧﺴﺎﻥ ﺍﺯ ﻟﺤ&= #65166;ﻅ ﮐﻤﺎﻝ ﺁﻟﻮﺩﮔ&#= 65264; ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﻫﻤﮕﻰ ﺩﺭﺟﺎﺗ&#= 65264; ﺍﺯ ﺑﻴﻤﺎﺭﻯ ﺩ&= #65165;ﺭﻧﺪ ﮐﻪ ﺑﺎﻳﺪ ﭘﺎﮐ&= #65204;ﺎﺯﻯ ﮐﻨﻨﺪ ﻭ ﺍﻟّﺎ &= #65255;ﺎﺩﻳﺪﻩ ﮔﺮﻓﺘﻦ ﺭﻭﺡ ﺗ&= #65200;ﮐﻴﻪ ﻳﻌﻨﻰ ﺭﻭﺯ ﺑﺮ&= #65261;ﺯ ﻣﺰﻳﺪ ﺑﺮ ﻋﻠّ&#= 65174; ﻭ ﺗثبیت ﻭ ﻓﺰA= 261;ﻧﻰ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﻭ ﺍﺗﻠﺎﻑ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ'ﺩﺭ ﺯ&= #65255;ﺪﮔﻰ ﻟﺬﺕ ﺑﺨﺶ ﻭ ﭘﺮ= ﻓﺴﺎﺩ ﻣﻴﮕﻮﻳﻨﺪ ﮐﻪ &= #64344;س ﺍﺯ ﻣﺮﮒ ﺳﻘﻮﻁ = ﺗﻮﻟﺪ ﻧﻮﻋﻰ ﺣﻘﻴﺮﺗ&#= 65198; ﻧﺴﺦ ﻭﻣﺴﺦ ﻭ ﻓ= ﺴﺦ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ &= #64380;ﻮﻥ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺯ&= #65255;ﺪﮔﻰ ﻧﻴﮑﻮ ﻭ ﺭﻓﺘﺎ&= #65197;ﻯﺘﺮﺑﻴﺘﻰ ﻭ ﺗﮑﺎﻣﻠﻰ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ ﮐﻪ ﺑﻴﺶ = ﺍﺯ ﻇﺮﻓﻴّﺖ ﭘﺎﮐ= 5264; ﻧﺎﻗﺺ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺧﻮﺩ'ﻓﮑﺮ ﻧﻤﻴ&= #64401;ﻨﻨﺪ ﻭﺁﺭﺯﻭ ﻧمی ﻨ= 5252;ﺎﻳﻨﺪ.ﭼﻪﺭﺳʋ= 94; ﺑﻮﺳﻴﻠﻪ ﮔﻔﺘ&#= 65253; ﻔﻠﺎﻧﻰ ﺑﺘﮑﺎ&#= 65251;ﻞ ﺣﺘﻰ ﺍﻓﻘﻰ ﺑﻨ&= #65252;ﺎﻳﺪ ﭼﻪ ﺭﺳﺪ ﺑﺘﮑﺎ&= #65251;ﻞ ﻋﻤﻮﺩﻯ ﺩﺭ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﻭ ﻫﺮﮐس &= #65193;ﺭ ﻳﻚ ﺳﻄﺢ ﺍﺩﺭﺍ&= #65241; ﻭ ﺍﺣﻮﺍﻝ ﺍﺯ ﺩ= ﻭ ﺃثر ﻫﻨﺮﻯ ﻭ ﺑ&#= 65166; ﻓﮑﺮ ﻓﻠﺴﻔﻰ ﻭ = ﺣﮑﻤﺖ ﺍﺩﺑﻰ ﺳﻴﺮ ﻭﺳ&= #65268;ﺎﺣﺖ ﻓﮑﺮﻯ ﻭ ﺭﻭﺍﻧ&= #65264; ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.&= #65261; ﻫﺮﻳﻚ ﺩﺭ ﻳﻚ ﺳ= ﻄﺢ ﺍﺯ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﻭ ﺣﮑﻤﺖ ﻳﻚ ﺃث&= #1585; ﻳﺎ ﻫﺮﭼﻴﺰ ﻭ ﻓ= ﮑﺮ ﻭ ﻧﮑﺘﻪﺍﻯ'ﺩﺭ = ﻋﺎﻟﻢ ﺷﺨﺼﻰ ﺧﻮﺩ ﺩﺍ&= #65197;ﺩ .<o:p></o:p> ﻭﻇﻴﻔﻪ= ﺍﺻﻠﻰ ﺗﻌﺒﻴﺮ ﻭﺑﻴﺎ&#= 65253; ﻫﻨﺮﻯ ﺁﺷﮑﺎﺭ &= #65197;ﺍ'ﻫﻨﺮﻣﻨﺪ ﺗﺒﺪﻳﻞ ﺯﺑﺎن= 740; ﺒﺴﺒﻚ ﺧﺎﺹ ﻭﺍ&= #65203;ﺘﻴﻞ ﺧﻮﺩ ﻣﺒﺪّﻝ ﻣ&#= 65268;ﮑﻨﺪ.ﮔﻮﺋﻰ ﺣﮑﻤﺘﻰ ﺭﺍ ﺑﺰ&= #65169;ﺎﻥ ﺧﺎﺹ' ﻫﻨﻮﺯ ﮐﻪ= ﺩﻳﮕﺮﺍﻥ ﻧﻤﻰ ﺩﺍﻧﻨﺪ ﺗ&= #65198;ﺟﻤﻪ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﺩ&#= 65197; ﺃثرﻫﻨﺮﻯ ﺧﻮA= 193; ﻣﻰ ﮔﻨﺠﺎﻧﺪ.ﻭ = ﺍﺯ ﺍﻳﻦ ﺗﻌﺒﻴﺮ ﻭ = ﺑﻴﺎﻥ ﻫﻨﺮﻯ ﺧﺎﺹ'ﮐﻪ = ﻫﻨﺮﻣﻨﺪ ﻧﻴﺰ ﺭﺑﻄﻰ &#= 65259;ﻢ ﺑﻘﻮﺍﻧﻴﻦ ﻣﻨ&#= 65220;ﻖ ﻣﺎﺩﻯ ﺑﺸﺮﻯ ﻧ&= #65194;ﺍﺭﺩ' ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﻧ&= #65268;ﺰ ﺑﺎﻳﺪ ﺩﺍﻧﺴﺘ&#= 65258; ﺑﺎﺷﻨﺪ.ﻭﺣتی = 575;ﺯ ﺑﻴﺎﻥ ﻫﻨﺮﻯ ﭼ&= #65268;ﺰﻯ ﺑﻔﻬﻤﻨﺪ.ﻣﮕﺮ &= #65153;ﻥ ﺃﻧﺪﻙ ﺍﻓﺮﺍﺩ &= #65175;ﻌﺎﻟﻰ ﻳﺎﻓﺘﻪ' ﮐﻪﺭﻭ&= #65165;ﻥ ﺑﺎ ﭘﺎﮐﻰ ﺑﻴﺸ&= #65176;ﺮ ﺩﺍﺭﻧﺪ.ﻭﻳﺎ ﺩ&= #65197; ﺳﻄﺢ ﺭﻭﺍﻥ ﻫﻨ&= #65198;ﻣﻨﺪ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺩﺭ = ﻫﻤﺎﻥ ﺭﺩﻩ ﺍﺯ ﺳﻤﭙﺎ&= #65175;ﻰ ﻫﺎ ﻭ ﻋﻘﺪﻩ ﻫﺎ= ﻭﻋﻘﻴﺪﻩ ﻫﺎ.ﺯﻳﺮﺍ ﻫﻨﺮ = ﺳﻤﺒﻮﻟﻴﻚ' ﭼﻪ ﺭﺳﺪ ﺯﺑﺎﻥ = ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻳﺎ = ﺑﺎﻟﺎﺗﺮ' ﻫﺮﮔﺰ ﺍﺭﺗﺒﺎ&#= 65217; ﻣﺴﺘﻘﻴﻢ ﺑﺎ ﻣ&= #65256;ﻄﻖ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﺪ&= #65165;ﺭﺩ.ﮔﺮﭼﻪ ﻣﺨﺎﻟﻒ ﻧﻴﺴﺖ &= #65261; ﻣﮑﻤّﻞ ﻣﻴﺒﺎ= 5207;ﺪ. ﻭﻟﻰ ﻓﻬﻢ ﺍﻳﻦ = ﮐﻤﺎﻝ ﻭ ﺗﮑﻤﻴﻞ ﺷﺪﻥ&= #64381;ﻨﺎﻥ ﻣﻨﻄﻘی ﺒﺮﺍﻯ &#= 65211;ﺎﺣﺒﺎﻥ ﻣﻨﻄﻖ ﭘﺎﺋﻴﻥ&#= 65176;ﺮ ﻣﻔﻬﻮﻡ ﻧﻴﺴﺖ. = ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪﻣﺤﺼّ= 5246; ﮐﻮﺩﮐﺴﺘﺎﻥﺪ= 5197;ﻙ ﺑﻴﺎﻥ ﻣﺤﺼّﻞ &#= 65193;ﺑﻴﺮﺳﺘﺎﻧی ﺮﺍ ﻧﻤﻰ ﮐﻨﺪ.ﺯ= ﺑﺎﻥﻔﺎﺭغ اﻟﺘﺤﺼﻴﻞ ﺩﺍ= 5255;ﺸﮕﺎﻩ ﻧﻴﺰ'ﻣﻮﺭﺩ ﻓﻬ&= #65250; ﮐﻪ ﺩﺑﻴﺮﺳﺘﺎ&#= 65253; ﻧﻤﻰ ﺑﺎﺷﺪ. ﻟﺬ= ﺍ ﮐﺎﺭﻫﻨﺮﻯ ﭼﻮ&#= 65253; ﻣﻨﻄﻖ ﺍﻧﺴﺎﻥ'&= #65251;ﺎﺭﺍ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺑ&= #65252;ﻨﻄﻖ ﺑﺎﻟﺎﺗﺮ ﻭ ﻓﻬ&= #65250; ﻋﻤﻴﻖ ﺗﺮ ﺩﺭ ﺃ= ثر ﻫﻨﺮﻯ ﺑﺮﺳﺎﻧ&#= 65194;. ﭘس ﺗﺤﺮﻳﻚ ﻋﻮ&#= 65165;ﻃﻒ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻣ&= #65268;ﮑﻨﺪ. ﺩﺭ ﻧﻈﺎﺭﺕ ﻫﺮ&= #64400;ﺎﺭ ﻫﻨﺮﻯ که ﺩﺭ ﺍ&#= 65235;ﺮﺍﺩ ﻣﺘﻔﺎﻭﺕ ﺍﺳﺖ. = ﻭ ﻣﻨﻄﻖ ﻣﺘﻔﺎﻭ&#= 65173; ﺩﺍﺭﻧﺪ.ﭘﺎﺋﻴ&#= 65254; ﺗﺮ ﺭﺍ ﺑﻔﻬﻤﻨ&= #65194;'ﻭﻟﻰ ﻣﻨﻄﻖ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﺧﻮﺩ'ﺩﺭ ﻧﺮ= ﺩﺑﺎﻥ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261;ﺭﻭﺍﻧﻰ ﻧﻤﻰ ﻓﻬﻤﻨﺪ.ﻭ = ﻟﺬﺍ ﺗﺤﺮﻳﻚ ﻋﻮﺍﻃ&#= 65234;'ﺍﮔﺮ ﮐﺎﻣﻠﻰ ﺍﻟﻬﻰ &= #65193;ﺳﺖﺩﺍﺩ' ﺩﻟﻴﻞ ﺗﻌﺎﻟﻰ &= #65169;ﻴﺸﺘﺮ ﺟﺴﺘﻦ ﺁﻥ ﮐﺎﻣ&= #65246; ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭ ﺩ= ﻟﻴﻞ ﺗﻤﺎﻡ ﺑﺎﻟﺎﺗ&#= 65198;ﺍﻥ ﺑﻴﺎﻥ ﮐﻨﻨﺪﻩ&#= 65261; ﺗﻌﺒﻴﺮ ﮐﻨﻨﺪ&#= 65257; ﺩﺭ ﻳﻚ ﺃثرﻫﻨ= 5198;ﻯ ﻳﺎ ﮐﻠﺎﻡ ﻫﻨﺮ&= #65263; ﺩﺭ ﻋﻘﻞ ﻣﻴﺒﺎ&= #65207;ﺪ. ﺩﺭ ﺣﻘﻴﻘﺖ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ'ﺩﺭ ﻧﻈﺮ = ﺑﻴﻚ ﺃثر ﻫﻨﺮﻯ' ﻳﺎ &= #65267;ﻚ ﻓﮑﺮ ﻭ ﺍﻳﺪﻩ ﺍ= ﺭﺍﺋﻪ ﺷﺪﻩ'ﺍﻧﺘﺨﺎﺑ&#= 65264; ﺩﺭ ﺧﻮﺩ ﻧﺪﺍﺭ&= #65193;.ﮐﻪ ﭼﮕﻮﻧﻪ ﺗﺤﺮﻳ&#= 65242; ﻋﺎﻃﻔﻰ ﻧﺸﺎﻥ &= #65169;ﺪﻫﺪ'ﻭ ﻳﺎ ﺑﺨﻮﺍﻫﺪ ﭼ&= #64405;ﻮﻧﻪ ﺑﺮﺩﺍﺷﺖﻋﻘﻠ= 5264; ﻧﻤﺎﻳﺪ. ﺯﻳﺮﺍ = ﺩﺭ ﺳﺎﺧﺘﻤﺎﻥ ﺭﻭ&#= 65187;ﻰ ﺍﻭ ﺟﺰ ﻋﻮﺍﻃﻒ = ﻣثبت ﻭﻋﺎﻟﻰ ﻭ ﺍﻟﻬ&= #65264; ﻧﻴﺴﺖ.ﺧﻮﺩ ﺗﻌ&= #65170;ﻴﺮ ﻫﻨﺮﻯ ﻣﻮﺟﻮﺩ &= #65193;ﺭ ﻫﺮ ﺃثر ﻫﻨﺮﻯ'&#= 65227;ﻤﻠﺎ ﺗﺮﺟﻤﻪ ﺑﺰﺑﺎ&#= 65253; ﺣﺎﻝ ﺧﺎﺹ ﻫﻨﺮ&= #65251;ﻨﺪ ﺍﺯ ﺣﻘﻴﻘﺘﻰ ﺍ&= #65203;ﺖ'ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ &= #65169;ﺰﺑﺎﻥ ﺣﺎﻝ ﺧﻮﺩ ﺑﻴﺎ&= #65253; ﮐﺮﺩﻩﺍﻧﺪ.ﻭﻟ&#= 65264; ﺗﺎ ﺯﺑﺎﻥ ﺣﺎﻝ = ﻫﺮ ﻫﻨﺮﻣﻨﺪﻯ ﺭﺍ &= #65255;ﺪﺍﻧﻴﻢ' ﺩﺭﻙ ﺑﻴﺎﻧﺎﺕ &= #65259;ﻨﺮﻯ ﺍﻭﺭﺍ ﻧﻤﻰ ﮐﻨ&= #65268;ﻢ.ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ ﺍﺷﻌﺎ&= #65197; ﻋﺮﻓﺎﻧﻰ ﺭﺍ'ﺍ&= #65199; ﺯﺑﺎﻥ ﻫﻤﻪ ﻋﺎ&= #65197;ﻓﺎﻥ ﺷﻨﻴﺪﻩﺍﻳﻢ' ﻭ&= #65259;ﻤﭽﻨﺎﻥ ﺧﻮﺍﻫﻴﻢ ﺷﻨﻴ&#= 65194;. ﻭﻟﻰ ﻫﺮﺷﺎﻋﺮ &= #65169;ﺴﺒﻚ ﻓﻬﻢ ﺧﻮﺩ ﻭﺯﺑ&= #65166;ﻥ ﺨﻮﻳﺶﻣﻴﮕﻮﻳ= 5194;.ﮐﻪ ﮔﻮﺋﻰ ﺁﻧﺎﻥ ﺗ&= #65256;ﻬﺎ </spa= n>ﺍﺯ ﻋﺸق اﻟ᥾= 0;ﻰ ﻣﻴﮕﻮﻳﻨﺪ. ﻭ ﺍ= ﻳﻦ ﻋﺸﻖ ﺭﺍ'ﺍﮔﺮ ﺁ= ﺷﻨﺎ ﺑﺪﺍﻥ ﺑﺎﺷﻴﻢ'&= #65165;ﺯ ﺯﺑﺎﻥ ﻫﺮ ﮔﻮﻳ&= #65256;ﺪﻩ ﻭﺷﺎﻋﺮﻯ ﻣﮑﺮ&#= 65197; ﺷﻨﻴﺪﻩﺍﻳﻢ. ﺑ&= #65166;ﺯ ﻣﻄﻠﻮﺏ ﻭ ﻗﺎﺑ&= #65246; ﺗﻮﺟّﻪ ﺍﺳﺖ.ﻭ &= #65165;ﺣﺴﺎس ﺧﺴﺘﮕﻰ ﺍﺯ ﺷﻨ&= #65268;ﺪﻥ ﻣﮑﺮﺭ ﻧﺪﺍﺭﻳ&#= 65250;.ﺯﻳﺮﺍ ﺑﻴﺎﻧﺎﺕ ﻣﺨﺘ&#= 65248;ﻒ ﻭ ﺗﻌﺒﻴﺮﺍﺕ ﻫ&= #65256;ﺮﻯ ﻣﺘﻔﺎﻭﺕ'ﺩﺭ ﺯ&= #65169;ﺎﻥ ﻭ ﺳﺒﻚ ﻭ ﺳﻠﻴﻘ= ﻪ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﺣ&= #65262;ﺍﻟﻰ ﻭ ﺍﻓﮑﺎﺭ ﻭ ﻋﻮ= ﺍﻃﻒ ﻭ ﻣﻘﺎﻡ ﺭﻭﺣﻰ = ﻫﻨﺮﻣﻨﺪ ﺭﺍ'ﺑﻤﺎ ﻧﺸﺎﻥ = ﻣﻴﺪﻫﺪ. ﮐﻪ ﻫﺮﮐس ﻋﻮﺍ&#= 65219;ﻒ ﻭﺍﺣﻮﺍﻟﻰ ﺧﺎ&#= 65209; ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #65169;ﺨﺼﻮﺹ ﻭﻗﺘﻰ ﮔﻮﻳﻨﺪ&#= 65257; ﺳﻤﺒﻮﻟﻴﻚ ﺻﺤ&#= 65170;ﺖ ﻣﻴﮑﻨﺪ. ﺍﮔﺮ ﺁ= ﺷﮑﺎﺭﺍ ﭼﻮﻥ ﻓﺮﻣﻮﻟﻬ&#= 65166;ﻯ ﺭﻳﺎﺿﻰ ﻭﻗﻮﺍ&#= 65255;ﻴﻦ ﻓﻴﺰﻳﻚ'ﻭ ﻗﻀﺎ&= #65267;ﺎﻯ ﻫﻨﺪﺳﻰ ﻭﺍﺿﺢ &= #65169;ﻴﺎﻥ ﮐﻨﺪ. ﺁﻧﮕﺎﻩ ﺧ= ﻮﺍﻧﻨﺪﻩ ﻭ ﺷﻨﻮﻧﺪﻩ ﻭ ﻧ= ﺎﻇﺮ ﺃثرﻫﻨﺮﻯ'ﻧﺨA= 262;ﺍﻫﻨﺪ ﺗﻮﺍﻧﺴﺖ ﺍﺣﻮ&#= 65165;ﻝ ﻭ ﺍﻓﮑﺎﺭﻭ ﻣﻘ&= #65166;ﻡ ﺭﻭﺣﻰ ﮔﻮﻳﻨﺪ&#= 65257; ﻭﻫﻨﺮﻣﻨﺪ ﺭﺍ &= #65169;ﻔﻬﻤﺪ. ﭘس ﺍﻳﻦ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺑﻴﺸﺘﺮ ﺑﻰ ﻫﻨ&= #65198;'ﻭﻳﺎ ﮐﻢ ﻫﻨﺮ ﻣﻴﮕﺮ&= #65193;ﺩ. ﻭ ﻧﻪ ﭼﻮﻥ ﺍﻭﻟ= ﻴﺎﻯ ﺍﻟﻬﻰ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ ﺁﺭﻳﺎ ﺷﺪﻩ'ﮐﻪ = ﻫﺮﭼﻪ ﺳﻌﻰ ﻣﻴﮑﻨﻨﺪ &= #65153;ﺷﮑﺎﺭ ﻭﻭﺍﺿﺢ ﻧﻈﺮ ﺧ&= #65262;ﺩ ﺭﺍ ﺑﻴﺎﻥ ﮐﻨﻨ&= #65194; ﻭ ﺍﺭﺍﺋﻪ ﺑﺪﻫ&= #65256;ﺪ'ﺑﺎﺯ ﺳﻤﺒﻮﻟﻴک ﻤﻴ= 5208;ﻮﺩ.ﺯﻳﺮﺍ ﺷﻨﻮﻧﺪﮔﺎﻥ ﻭ&#= 65191;ﻮﺍﻧﻨﺪﮔﺎﻥ ﻭ ﻧﺎﻇﺮﺍﻥ ﻫﻨ&= #65198;ﻣﻨﺪﻯ ﺁﻧﻬﺎ'ﺩﺭ ﻫﺮ ﺣ= ﺎﻝ ﺩﺭ ﺳﻄﺢ ﭘﺎﺋﻴ&= #65254; ﺗﺮﻫﺴﺘﻨﺪ.ﻭ ﺁ&= #65207;ﮑﺎﺭﺗﺮﻳﻦ ﮐﻠﺎﻡ ﺍﻭﻟﻴﺎ &= #65197;ﺍ'ﺑﺎ ﻗﻮﺍﻋﺪ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﻭ ﭼﻨﺪ ﭘﻬﻠﻮ ﻭ= ﺑﻰ ﻓﺎﻳﺪﻩ ﺑﺮﺍﻯ &= #65191;ﻮﺩ ﻣﻴﺪﺍﻧﻨﺪ.ﭘس &#= 65169;ﺮﺗﺮﺍﻥ ﻋﺎﻗﻠﺘﺮ ﻭ ﺍﻟ&= #65260;ﻰ ﺗﺮ ﻭﻫﻨﺮﻣﻨﺪ&#= 65175;ﺮ' ﺍﮔﺮ ﻣﻮﺭﺩ ﺗﺤ&= #65198;ﻳﻚ ﻋﻮﺍﻃﻒ' ﺍﺯ ﻃﺮ= ﻑ ﻫﻨﺮﻧﻤﺎﻳﺎﻥ &#= 64344;ﺎﺋﻴﻦ ﺗﺮﻗﺮﺍﺭ ﮔﻴﺮ&#= 65255;ﺪ.ﻋﻤﻠﺎ ﺑﻬﺮﻩ ﻋﻘﻠﻰ ﻫ&= #65250; ﻧﻤﻰﮔﻴﺮﻧﺪ.ﺩ&#= 65197; ﺣﺎﻟﻴﮑﻪ ﺑﺎﻟ&#= 65228;ﮑس ﺩﺭ= ﻣﺮﺍﺗ= ;ﺐ ﭘﺎﺋﻴﻦ ﺗﺮ'ﮐﻪ = ﺩﺭﻫﺮ ﮐﺎﺭ ﻫﻨﺮﻯ ﺗﺤ&= #65198;ﻳﻚ ﻋﻮﺍﻃﻒ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ. ﺗﻮﻗﻒ ﺗﺤﺮﻳﻚ &= #65227;ﻘﻠﻰ ﺁﻧﻬﺎ ﻣﻴﺮﺳﺪ.&= #64400;ﻪ ﻣﻨﺠﺮ ﺑﻔﺎﻳﺪ&#= 65257; ﮔﻴﺮﻯ ﻋﻘﻠﻰ ﻭ = ﻓﻠﺴﻔﻰ ﻣﻴﺸﻮﻧﺪ.ﻭ ﺟﺎ&= #65247;ﺐ ﺍﻳﻨﮑﻪ ﻣﺮﺍﺗ&#= 65168; ﺑﺎﻟﺎﺗﺮ ﻋﻘﻠ&#= 65264; ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﺩﺭ ﻣﻮﺍﺭﺩﺁث= 575;ﺭ ﻫﻨﺮﻯ'ﮐﻪ ﺳﻄﺢ = ﭘﺎﺋﻴﻦ ﺩﺍﺭﻧﺪ'ﻭ ﺣﺘﻰ = ﺗﻌﺒﻴﺮﺍﺕ ﻗﻬﻘﺮﺍ ﺑﺮﻧﺪ&#= 65257;'ﺑﺮﺍﻯ ﻫﻢ ﺳﻄﺤﺎﻥ ﺧﻮ&= #65193; ﻳﺎ ﭘﺎﺋﻴﻦ ﺗﺮ&= #65165;ﻥ ﺍﺯ ﺧﻮﺩ ﺩﺍﺭﻧ&= #65194;'ﺑﺮﺍﻯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ ﻋﻘﻠﻰ ﻭ ﻫﻨﺮ ﺍ= ﻟﻬﻰ' ﺑﺮﺩﺍﺷﺖ ﻣثب= 78; ﺍﺯ ﻫﻤﺎﻥ ﺑﻴﺎﻧﺎ&#= 65173; ﻣﻨﻔﻰ ﻣﻴﻨﻤﺎ&#= 65267;ﻨﺪ.<o:p></o:p> ﻭ ﺍﮔﺮ ᤨ= 0;ﺴﻰ ﺍﻋﺘﻤﺎﺩ ﺑﺎﺭ&#= 65199;ﻳﺎﺑﻰ ﻭ ﺗﻐﻴﻴﺮ ﺩﺭ ﺍ= ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ'ﺣﺘﻰ ﺍﺯ ﺗﻔﺴﻴﺮ ﻣث&#= 1576;ت ﺁﻧﻬﺎ ﺍﺯ ﺁثا= 5197; ﻭﺍﻗﻌﻰ ﻣﻨﻔﻰ &= #65193;ﻳﮕﺮﺍﻥ'ﺧﻮﺩ ﻧﻴﺰ ﻣﻴﺘﻮﺍﻧ&#= 65256;ﺪ ﻫﻤﺎﻥ ﺗﻌﺎﻟﻰ &= #65261; ﺗﮑﺎﻣﻞ ﺭﺍ ﺑﻴ&= #65166;ﺑﻨﺪ ﮐﻪ ﭘﻴﺮ ﺍﻟﻬﻰ = ﺗﻌﺒﻴﺮ ﻣثبتی 'ﺍﺯ ﻳﻚ = 5155;ﻣﺮ ﻣﻨﻔﻰ ﮐﺮﺩﻩ ﺍ&= #65203;ﺖ.ﺑﺨﺼﻮﺹ ﺩﺭ ﺗﻔﺴﻴﺮﺍﺣ&#= 65262;ﺍﻝ ﻭﺍﻓﮑﺎﺭ ﻭ ﺭؤ&#= 65267;ﺎﻫﺎﻯ ﺳﺎﻟﮑﺎﻥ ﺧﻮﺩ.&= #64400;ﻪ ﻭﻗﺘﻰ ﺑﺎ ﺻﺤﻨ&= #65258; ﻫﺎﻯ ﻣﻨﻔﻰ ﺭﻭ&= #65169;ﺮﻭ ﻣﻴﺸﻮﻧﺪ'ﭘﻴﺮ &= #65251;ﻴﺘﻮﺍﻧﺪ ﺗﻔﺴﻴﺮ ﺭﺍ ﭼﻨ&= #65166;ﻥ ﮐﻨﺪ'ﮐﻪ ﺟﻨﺒﻪ = ﻫﺎﻯ ﻣثبت ﻟﺎﺯﻡ ﺑA= 198;ﺍﻯ ﺁﻳﻨﺪﻩ ﺳﺎﻟﻚ &= #65197;ﺍ'ﺑﺪﻟﻴﻞ ﺁثاﺭ ﻣﻨﻔی ﺪA= 197; ﺭؤﻳﺎﻫﺎﻯ ﺧﻮ= 5193; ﺳﺎﻟﻚ ﺭﺍ ﻣﺘﻘ&= #65166;ﻋﺪ ﮐﻨﺪ'ﮐﻪ ﺑﺎﻳﺪ = ﭼﻪ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨ&= #65236;ﻰ ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺩﻭ= ﺭ ﮐﻨﺪ. ﻭ ﻟﺬﺍ ﺭﻭ= ;ﺍﻥ ﺳﺎﻟﻢ ﻭ ﻋﻘﻞ ﭘ= ﻴﺸﺮﻓﺘﻪﺍﻯ ﻟﺎﺯﻡ ﺍﺳﺖ' ﮐﻪ= ﺩﺭ ﺧﺪﻣﺖ ﺗﻌﺒﻴﺮ &= #65261; ﺑﻴﺎﻥ ﻭﺗﻔﺴﻴ&#= 65198; ﻭ ﺑﺮﺩﺍﺷﺖ ﻣث&#= 1576;تی ﺑﻨﻤﺎﻳﺪ.ﻳﺎ ﺩ&= #65267;ﮕﺮﺍﻥ ﺭﺍ ﮐﻤﻚ ﮐﻨﺪ ﮐ= ﻪ ﻓﻬﻢ ﻣثبت ﺍﺯ = 5165;ﻣﻮﺭ ﻣﻨﻔﻰ ﺑﻨﻤﺎﻳ&#= 65256;ﺪ.ﭘس ﮐﺎﺭ ﻫﻨﺮﻯ ﺍﻳ&= #65254; ﻫﻨﺮﻣﻨﺪ'ﺑﻴﺸ&#= 65176;ﺮ ﺳﻤﺒﻮﻟﻴﻚ ﺫﺭ &= #65175;ﺸﺒﻴﻪ ﻭ ﺗﺠﺴّﻢ ﻭ ﺗﺠ&= #65204;ّﺪ'ﻣﺪﺍﻡ ﺁﻧﺮﺍ ﺗﺒﺪﻳﻞ &= #65169;ﺤث ﻣﻴﻨﻤﺎﻳﺪ.ﻭﻟ&#= 65264; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺗﻤﺎﻡ ﺍﻟﻬﺎﻣ&#= 65166;ﺕ ﺷﻬﻮﺩﻯ ﻭﺭؤﻳ= 5166;ﻫﺎ ﻭ ﺍﻓﮑﺎﺭ ﺳﺎﻟ&= #65242; ﺭﺍ'ﮐﻪ ﻣﺎﺩﻯ ﻭ= ﻣﺠﺴّﻢ ﻭ ﻣﺠﺴّﺪ ﻣﻴﺒ&#= 65166;ﺷﺪ'ﺗﺒﺪﻳﻞ ﺑﺒﻴﺎﻧﺎﺕ ﺳﻤ&#= 65170;ﻮﻟﻴﻚ ﻣﻴﮑﻨﻨﺪ. ﺗﺎ ﺷ= ﺎﻳﺪ ﺷﻨﻮﻧﺪﻩ ﺑﺎﺍ&#= 65203;ﺘﻔﺎﺩﻩ ﺍﺯ ﺯﻣﻴﻨﻪﻫﺎ&#= 65263; ﻣﻨﻔﻰ ﮐﻪ ﺩﺭ ﻓ= ﮑﺮ ﺩﺍﺷﺘﻪ'ﻓﻬﻢ ﻣ&= #1579;بت ﺁﻧﺮﺍ ﺑﻨﻤﺎﻳ&#= 65256;ﺪ.ﻭﭼﻮﻥ ﺍﻧﺴﺎﻥ ﻓﻬﻤﻴ&#= 65194; ﺁﻧﺮﺍ ﺩﻭﺳﺖ ﻧ&= #65194;ﺍﺭﺩ' ﺍﺯ ﺧﻄﺮ ﻓﺮﺍﺭ&= #65263; ﻣﻴﮕﺮﺩﺩ ﻭﭼﻮ&#= 1606; ﺪﻭﺳﺖ ﺩﺍﺷﺖ ﻳ&= #65166; ﻓﺮﺍﺭ ﺭﺍ ﺩﻭﺳ&= #65174; ﺩﺍﺷﺖ ﺻﻔﺎﺕ ﺩ&= #65267;ﮕﺮ ﻟﺎﺯﻡ ﺁﻥ ﺣﺎﻝ = ﺭﺍ ﺑﺴﻬﻮﻟﺖ ﺩﺭ ﺧ&= #65262;ﺩ ﺗثبیت ﻣﻴﻨﻤᥴ= 6;ﻳﺪ ﮐﻪ ﺍﮔﺮ ﻗﺒﻠﺎ = ﻣﻴﺸﻨﻴﺪﻩ ﺑﻮﺩﻩ'ﺍﻋﺘﻨﺎ&#= 65163;ﻰ ﭼﻨﺪﺍﻥ ﻧﺪﺍﺷ&#= 65176;ﻪ ﺍﺳﺖ .<o:p></o:p> ﻣﻮ᥹= 5;ﻮﻉ ﺟﻤﺎﻝ ﻭﺯﻳﺒﺎ&#= 65163;ﻰ ﻧﻘﻄﻪ ﺁﻏﺎﺯ ﻳ&= #65242; ﮐﺎﺭ ﻫﻨﺮﻯ ﻧﻴ&= #65204;ﺖ.ﮐﻪ ﺑﺘﻮﺍﻧﻴﻢ ﺑﻤ&#= 65262;ﺟﺐ ﺁﻥ ﻣﻮﻗّﺘﺎ ﺑ&#= 65252;ﻮﺿﻮﻉ ﻣﺎﺩﻯ ﺃثرﻫﻨA= 198;ﻯ ﺑﺮﺳﻴﻢ.ﺑﻠﮑﻪ &= #65199;ﻳﺒﺎﺋﻰ ﺗﻨﻬﺎ ﻧﻘﻄﻪ ﺁ&= #65231;ﺎﺯ ﺟﻬﺖ ﺟﻬﺶ ﺑﺮﺍ&= #65263; ﻳﻚ ﻋﻤﻞ ﻭﺟﺪﺍ&= #65255;ﻰ ﻭ ﺭﻭﺍﻧﻰ ﻣﻴﺒ&= #65166;ﺷﺪ. ﮐﻪ ﺗﻌﺒﻴﺮﻯ ﺍ&= #65199; ﻭﺍﻗﻊ ﺩﺭ ﺁﻥ ﺑ= ﺒﻴﻨﻴﻢ.ﺟﻬﺎﻧ&#= 65264; ﮐﻪ ﻣﺎﺭﺍ ﺑﻤﻮ&= #65215;ﻮﻉ ﺟﻤﺎﻟﻰ ﻣﻴﺮﺳ&#= 65166;ﻧﺪ.ﮐﻪ ﻫﻤﺎﻥ ﻋﺎﻟﻢ ﻣ&= #65240;ﻮﻟﺎﺕ ﻭﺟﺪﺍﻧﻰ ﻭﻋﻘ&#= 65248;ﻰ ﻭ ﺍﺣﺴﺎس ﻋﻤﻴ&#= 65238; ﻋﺎﻃﻔﻰ ﻋﻘﻠﺎ&#= 1606;ی اﻭﻟﻴﺎ ﻣﻴﺒﺎ= 5207;ﺪ.ﮐﻪ ﺁﻧﮕﺎﻩ ﺑﻮﺳﻴ&#= 65248;ﻪ ﺁﻥ= ﺗﻌﺒﻴ= ;ﺮ'ﻭﺟﺪﺍﻥ ﻣﺎﺭﺍ ﺑﻤﻮﺿﻮ&#= 65227;ﺎﺕ ﻭﺍﻗﻌﻰ ﻣﻌﻨﻰ &= #65193;ﺍﺭ ﻣﻴﺮﺳﺎﻧﺪ.ﺩﺭ &= #65187;ﺎﻟﻴﮑﻪ ﻣﻮﺿﻮﻋﺎﺕ ﻣﺎ&#= 65193;ﻯ ﻭﺍﻗﻌﻰ ﻫﻢ ﮐﻪ = ﻧﺒﺎﺷﺪ'ﺣﻘﻴﻘ&#= 65264; ﻧﻴﺴﺖ.ﻭﺩﺭﻳﺎ&#= 65235;ﺖ ﻣﺎﺩﻯ ﺍﺯ ﮐﺎﺭ = ﻫﻨﺮﻯ'ﮐﺎﺭ ﻫﻤﻪ ﻣﺮﺍﺗﺐ ﻋ&= #65240;ﻠﻰ ﻫﺴﺖ.ﺍﻣﺎ ﺑﺮﺩ&= #65165;ﺷﺖ ﺭﻭﺍﻧﻰ ﻭﻣﺘﺎ&#= 65235;ﻴﺰﻳﻚ'ﺍﺯ ﺍﻣﻮﺭ ﻧﺎﺳﻮﺗ&#= 65264; ﻣﺎﺩﻯ' ﻫﻤﺎﻥ ﺟ= ﻬﺎنی اﺯ ﻣﻌﻘﻮﻟﺎﺕ= 5165;ﺳﺖ.ﮐﻪ ﻣﺎ ﺍﺯ ﻃﺮﻳﻖ ﻣ= ﺎﺩﻩ'ﻭﺣﺘﻰ ﻣﺴﺘﻘﻴﻤﺎ ﺑﻤ&#= 65176;ﺎﻓﻴﺰﻳﻚ ﻣﻴﺒﺮﻳﻢ.ﺯﻳﺮ&#= 65165; ﺷﻨﺎﺧﺖ ﻭﺍﻗﻌ&#= 65268;ّﺎﺕ ﻣﺎﺩﻯ'ﮐﺎﺭﻯ ﺍ&= #64404;ﺮ ﻋﺒث ﻭ ﺑﺎﻃﻞ ﻧ&= #65170;ﺎﺷﺪ' ﮐﺎﺭﻯ(ﻣﺼﺎﺩﺭ&#= 65257; ﺑﻤﻄﻠﻮﺏ) ﺍﺳﺖ = ﻭﺍﺯ ﻭﺍﻗﻌﻴّﺎﺕ ﻣ= 5166;ﺩﻯ ﻧﻤﻴﺘﻮﺍﻧﻴﻢ &#= 65169;ﺤﻘﺎﻳﻖ ﻣﻠﮑﻮﺗﻰ ﻭ ﺑﺎ&= #65247;ﺎﺗﺮ ﺑﺮﺳﻴﻢ.ﻟﺬﺍ ﻋ&= #65248;ﻤﺎﻯ ﺯﻳﺒﺎﺋﻰ ﮔﻔﺘ&#= 65258;ﺍﻧﺪ'ﮐﻪ ﻫﺮ ﺣﻘﻴﻘﺘﻰ ﺩ&= #65197; ﮐﺎﺭ ﻫﻨﺮﻯ' ﺁﻧ= ﺠﺎ ﻣﺘﺠﻠّﻰ ﻭ ﭘﻴ&#= 65194;ﺍ ﻣﻴﺸﻮﺩ'ﮐﻪ ﻣﺎ&= #65197;ﺍ ﺑﻮﺍﻗﻊ ﺑﺮﺳﺎ&#= 65255;ﺪ.ﺧﻠﻂ ﺑﺤث ﻭﺍﻗﻊ ﻭ ﺣ&= #65240;ﻴﻘﺖ' ﻫﻤﻪ ﻣﺘﻔﮑّﺮ= 5267;ﻦ ﻏﻴﺮ ﺍﻟﻬﻰ ﺭﺍ = ﻣﻐﺸﻮﺵ ﺩﺭ ﺗﻔﮑّﺮﺍﺕ &#= 65191;ﻮﺩ ﻣﻴﻨﻤﺎﻳﺪ.ﺯﻳ&#= 65198;ﺍ ﻣﺎﺩﻩ ﻇﺎﻫﺮﻯ &= #65193;ﺭ ﻫﺮ ﺃثر ﻫﻨﺮﻯ'&#= 65261; ﺣﺘﻰ ﻏﻴﺮﻫﻨﺮ&#= 65263;'ﻣﺘﺠﻠّﻰ ﻭ ﺁﺷﮑﺎﺭ ﻫﺴﺖ.= ﻭ ﻫﻤﺎﻥ ﻭﺍﻗﻊ ﺍ&= #65175;ّﻔﺎق اﻓﺘﺎﺩﻩ ﻣﻴﺒ= 5166;ﺷﺪ.ﻣﺎ ﺍﻳﻦ ﻭﺍﻗﻊ ﭼﻮ&= #65253; ﻫﻤﭽﻨﺎﻥ ﺑﺴﻮ&#= 65263; ﮐﻤﺎﻝ ﺧﻮﺩ ﺩﺭ = ﺗﻐﻴﻴﺮﺍﺕ ﺑﻌﺪﻯ ﻣﻴﺪﺍﻧ&#= 65268;ﻢ' ﮐﻪ ﻫﻴﭻ ﻣﻮﺟﻮ&= #65193;ﻯ ﺩﺭ ﺟﻬﺎﻥ ﻭﻫﺴ&= #65176;ﻰ </spa= n>ﻣﺘﻮﻗّﻒﺩﺭ= ; ﻭضع ﻤﺎﺩﻯ ﺧﻮﺩ ﻧﻴ&= #65204;ﺖ.ﭘس کسی را ﺍﺯ ﻫﻨʋ= 98;ﻯ ﻣﺘﻮﻗّﻒ ﮐﺮﺩ= 5257;'ﮐﻪﻣﺮﺣﻠﻪﺍʌ= 63;ﺎﺯ ﺍﺣﻮﺍﻟﻰ ﺗﻐﻴ&#= 65268;ﺮﺍﺕ ﺷﻴﺌﻰ ﻣﺎﺩﻯ ﺍ&= #65203;ﺖ.ﻳﻌﻨﻰ ﮐﺴﻰ ﻧﻤﻴﺘﻮﺍ&#= 65255;ﺪﺁﻧﺮﺍ ﻧﮕﺎﻩ ﮐﻨﺪ. ﮔﺮ= ﭼﻪ ﻳﻌﻨﻰ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﻫﻢ ﻧﺪﺍﺭﺩ. ﻭﻟ= ﻰ ﺣﻘﻴﻘﺖ ﻫﻤﺎﻥ &= #65251;ﺮﺣﻠﻪﺍﻯ ﺍﺳﺖ' ﮐﻪ ﺍﻳﻦ ﻭ= ;ﺍﻗﻊ ﺍﺗّﻔﺎﻕ ﺍﻓﺘ= 5166;ﺩﻩﻭﺑﺘﺪﺭﻳ᥶= 2; ﺑﺂﻥ ﻧﺰﺩﻳﻚ ﻣ&= #65268;ﺸﻮﺩ.ﮔﺮﭼﻪ ﺩﺭ ﺃﺑﺪﻳّﺖ ﻣ&#= 65220;ﻠﻖ ﺑﻰ= ﺍﻧﺘﻬ= ;ﺎ'ﺑﺤﻘﻴﻘﺖ ﻧﻬﺎﺋﻰ ﺧﻮﺩ ﻣ&= #65268;ﺮﺳﺪ.ﮐﻪ ﺗﺤﻘﻖ ﻓﺮﻣﺎﻥ &= #65155;ﺯﻟﻰ ﺃﺑﺪﻯ ﮐﻦ ﻓﻴﮑ&= #65262;ﻥ ﺍﻟﻬﻰ'ﺑﺮﺍﻯ ﺍ&= #65197;ﻭﺍﺡ ﺗﻤﺎﻣﻰ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﻣﻴﺒﺎﺷﺪ ﻧﻪ ﻓ&= #65240;ﻂ ﺍﻧﺴﺎﻥ ﻭ ﺣﻴﻮ&= #65165;ﻥ ﻭﮔﻴﺎﻩ'ﮐﻪ ﻣﻮ&= #65183;ﻮﺩﺍﺕ ﺃﺗﻤﻰ ﭼﻮﻥ ﻭﻣ&= #65262;ﺟﻮﺩﺍﺕ ﺃثیرﻯ ﻣﺤﺘﻮʌ= 67;ﺎﺕ ﻫﺮ ﻫﺴﺘﻪ ﺃﺗﻤ&= #65264;'ﻭ ﺣﺘﻰ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﺗﺤﺖ ﺃثیرﻯ ﻳA= 166; ﮐﻮﺍﻧﺘﻮﻡ ﻭ ﻓ&= #65262;ﺗﻮﻥ ﻭ ﻫﺮ ﻧﺎﻡ ﺩﻳﮕ= ﺮﻯ'ﮐﻪ ﺍﺯ ﻣﻨﺒﻊ ﺍﺻﻠ&= #65264; ﺍﻧﺮﮊﻯ ﻫﺴﺘﻰ &= #64380;ﻮﻥ ﺧﻮﺭﺳﻨﺪ ﻣﺪﺍ&#= 65249; ﻫﺮ ﻟﺤﻈﻪ ﻣﺎﻧ&= #65256;ﺪ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺑ&#= 65252;ﺐ ﺃﺗﻢ ﺩﺭ ﺁﻥ ﻣﻨ= ﻔﺠﺮ ﻣﻴﮕﺮﺩﺩ.ﭼﻪ ﺭ&= #65203;ﺪ ﻣﺮﮐﺰ ﮐﻬﮑﺸﺎ&#= 65253; ﻭﻣﺠﻤﻮﻋﻪ ﻫﺎ&#= 65263; ﮐﻬﮑﺸﺎﻧﻰ ﺑﺎ&#= 65247;ﺎﺗﺮ'ﮐﻪﻣﺎ ﺭﺍ ﺑﺒﻰ ﻧﻬﺎﻳ&= #65174; ﻣﺮﺍﺗﺐ ﻭﺟﻮﺩ&#= 65263; ﺍﻧﻮﺍﻉ ﺗﺤﺖ ﺃ&= #1579;یرﻯ ﻣﻴﺒﺮﺩ. ﮐﻪ ﺩﺭ= ﻣﻄﻠﻖ ﻓﺮﺿﺎ ﺃﺯﻟﻰ ﻭ = ﺁﻏﺎﺯ ﭘﻴﺪﺍﻳﺶ ﻣﻄﻠ&#= 65238; ﻫﺴﺘﻰ'ﻳﻚ ﺭﻭﺡ = ﺟﺪﺍ </spa= n>ﺷﺪﻩ ﺍﺯ ﺭﻭA= 185; ﺍﻟﺄﺭﻭﺍﺡ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ'ﮔﺮﭼﻪ ﺧﻮﺩ ﻧﻴﺰ ﻳﻚ ﺭ= ﻭﺡ ﺟﺪﺍ ﺷﺪﻩ'ﺍﺯ ﻋ= ﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺧﺪﺍﻭﻧ&#= 65194;(ﻫﻮ)ﺩﺭ ﻫﺎﻫﻮﺕ ﻋﻤّا= 69;ٴ'ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻰ ﻫﺎ ﻣ= ﻴﺒﺎﺷﺪ ﭘس ﻫﻤﻪ ﺩﺭ ﺣﺎ&= #65245; ﺗﻌﺎﻟﻰ ﻭﺗﮑﺎ&#= 65251;ﻞ ﺭﻭﺣﻰ ﻫﺴﺘﻨﺪ.&= #64400;ﻪ ﺍﺯ ﻣﺮﺍﺗﺐ ﺗﺤ&= #65174; ﺟﻤﺎﺩﻯ'ﺧﻮﺩﺭ&#= 65165; ﺑﻤﺮﺍﺗﺐ ﺍﻧﻮ&#= 65165;ﻉ ﺟﻤﺎﺩﻯ ﻭﻣﻮﻟ&#= 64401;ﻮﻟﻰ ﻭ ﺳﻠّﻮﻟﻰ ﺑﻤ&#= 65198;ﺍﺗﺐ ﭘﻴﭽﻴﺪﻩ ﺗﺮ' ﺑ= ﺨﺼﻮﺹ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ ﻭ ﺑﺸﺮﻯ ﻣﻴﺒﺮ&= #65193; ﭘس ﺭﺍﻩ ﺩﺭﺍﺯ &= #65165;ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻭﻣ&= #65262;ﺟﻮﺩﺍﺕ ﺑﻬﺘﺮ ﻓﺮﺷﺘﻪ &= #64404;ﻮﻧﻪ ﻭ ﺍﻟﻬﻰ ﺷﺪﻩ ﻭ= ﺗﺎﺃﺑﺪ ﺩﺭﺑﻴﻨﻬﺎﻳﺖ &#= 65193;ﺭ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ'ﻭ ﺗﺠﻠّﻴﺎﺕ ﺷﻬ= 5262;ﺩ ﺍﻟﻬﻰ ﺁﻧﻬﺎ ﺑ&= #65166; ﻋﻘﻠﻬﺎﻯﻋﻈﻴ= 5250; ﻭﻋﻈﻴﻢ ﺗﺮ ﮐﻪ = ﻫﺮﻳﻚ ﺍﺯ ﺩﻳﮕﺮﻯ ﻫﺰ&= #65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮﻋﻘﻞ ﺑ&#= 65198;ﺗﺮ ﺩﺍﺭﻧﺪ <o:p></o:p> ﭘس ﺣﻘﻴ= ﻘﺖ ﺍﻳﻦ ﺍﺳﺖ'ﮐﻪ ﺗ= ﺎ </spa= n>ﺃﺑﺪﻳّﺖ ﺗᤨ= 1;ﺎﻣﻠﺎﺕ ﺭﻭﺣﻰ ﻫﺴﺖ'ﻭﻟ&= #65264; ﺍﻳﻨﻚ ﺩﺭﻧﻮﻉ &= #65169;ﺸﺮﻯ' ﻭ ﺑﺮﺣﺴﺐ ﻋﻘﻞ = ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﺎ'ﺩﺭ ﺣ= ﺪّ ﺃﮐثر ﺗﮑﺎﻣﻞ = 5153;ﻥ'ﺩﺭ ﺷﻬﻮﺩ ﻫﻔﺘﻢ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ'ﺑﺤﻘﻴ&#= 65240;ﺖ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65169;ﺮﺍﻯ ﻓﻬﻢ ﻭ ﻗﺪﺭﺕ ﺑ= ﻴﻨﺎﺋﻰ ﻭ ﺑﻴﻨﺶ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﻣﻴﺘﻮﺍﻥ ﺭﺳﺪ.&= #64400;ﻪ ﺩﺭ ﺍﻧﻮﺍﻉ ﺑﺎ&= #65247;ﺎﺗﺮ'ﺣﻘﺎﻳﻖ ﺑﺎﻟﺎﺗﺮ ﻓﺮﺍ&#= 65261;ﺍﻥ ﺍﺳﺖ. ﻫﻴﭻ ﮔﺎﻩ= ﺩﺭ ﻫﻴﭻ ﻣﺮﺣﻠﻪ ﺗ&= #64401;ﺎﻣﻞ ﺩﺭ ﻫﻴﭻ ﻧﻮﻋﻰ = ﺩﺭ ﺟﻬﺎﻥ'ﻧﻤﻰ ﺗﻮ&= #65165;ﻥ ﺑﺤﻘﻴﻘﺖ ﺭﺳﻴ&#= 65194;.ﮔﺮﭼﻪ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺑﻬﻔﺖ ﺩﺭﺟﻪ ﺣق ﻴﺎ ﺣ&= #65182;' ﻭﻫﻤﺎﻥ ﺷﻬﻮﺩ &= #65251;ﺮﺍﺗﺐ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻧﻬﺎﺋﻰ ﺑﺮﺍﻯ &= #65255;ﻮﻉ ﺑﺸﺮﻯ'ﻭ ﻭﺍﺻﻞ = ﺩﺭ ﺣﺞّ ﺃﮐﺒﺮ ﺷﻬ&#= 65262;ﺩﺷﺸﻢ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; القُدُس ﻣﻴﺒ&= #65166;ﺷﺪ. ﮐﻪ ﻫﺮ ﮐس ﻣﻴﺘ&= #65262;ﺍﻧﺪ ﺑﺮﺳﺪ' ﻭﺑﺎﻳﺪ = ﺑﺮﺳﺪ. ﻭﻟﻰ ﭘس از ﺑﺎ= 5197;ﻫﺎ ﮐﺎﺭﻣﺎﻫﺎﻯ ﻧ&#= 65204;ﺦ ﻭﻣﺴﺦ ﺑﺪﺗﺮ' ﺩ= ﺭ </spa= n>ﺗﻮﻟّﺪﺍﺕ ᥻= 5;ﺮﺍﻭﺍﻥ ﭘﺮ ﻋﺬﺍﺏ ﺑﺠﻬ&= #65166;ﻥ . ﭘس ﺟﻬﺎﻥ ﻫﻨﺮ= ﻯ ﻧﻴﺰ'ﺑﺮﺣﺴﺐ ﻋ&= #65240;ﻞ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺩﺭ= ﮐﻤﺎﻝ ﻋﻘﻠﻰ ﻣﻴﺴّﺮ &#= 65165;ﻳﻦ ﻧﻮع اﺳﺖ. ﮐﻪﺑ&#= 65166;ﺯ ﺍﻳﻦ ﻋﻘﻞ ﺑﺸﺮ&= #65263; ﻧﻮﻋﻰ ﺟﻬﻞ ﻧﺴ&= #65170;ﻰ ﺩﺍﺭﺩ. ﻭﺯﻳﺒﺎ&= #65163;ﻰ ﻫﺎﻯ ﺩﻳﮕﺮﻯ'ﺩ&= #65197; ﺻﻮﺭﺗﻬﺎ ﻭ ﺩﺭ = ﺳﻴﺮﺗﻬﺎ ﻭ ﺩﺭ ﻣﺎﻫﻴّﺘ&#= 65260;ﺎﻯ ﻣﻮﺟﻮﺩﺍﺕ ﻓﻮ&#= 65237;ﺑﺸﺮﻯ ﺩﺭ ﭘﻴﺶ ﻫﺴﺖ.ﮐ= ﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺁﻥ &= #65165;ﻧﻮﺍع ﺮﺍ ﺩﺭﻣﺮﺍﺗﺐ &= #65227;ﻘﻠﻬﺎﻯ ﺍﻟﻬی ﺘﺮ'ﻭ ﺍﺧ&= #65248;ﺎﻗﻰﺍﻟﻬﻰ ﺗﺮ ﻭ ﺍﺣﻮﺍﻝ ﻓ= ﺎﻧﺘﺰﻯ ﺗﺮ ﻭ ﺭﻭﺍﻧﻬﺎ&= #65263; ﭘﺎﻛﺘﺮ ﺳﺎﺯﻧ&#= 65194;ﻩ ﺭؤﻳﺎﻫﺎﻯ ﺍﺯ &#= 65255;ﻮﺭ ﻭﺍﺣﻮﺍﻝ ﺍﻟﻬ&#= 65264; ﻏﻴﺮ ﻗﺎﺑﻞ ﺗﺼ&= #65262;ﺭﺩﺍﺷﺘﻪ ﺑﺎﺵ.ﮐﻪﺳﺎﻟﮑ&#= 65166;ﻥ ﻭ ﺷﺎﻫﺪﺍﻥ ﺗﺠ&= #65248;ّﻴﺎﺕ ﺍﻟﻬﻰ ﺗﻨﻬﺎ ﺑ&= #64381;ﻨﺪ ﺩﺭﺟﻪ ﺍﺯ ﺍﻳﻦ = ﺯﻳﺒﺎﺗﺮﻫﺎ ﺩﺭ ﺷﻬﻮﺩﻫﺎ ﻣ&= #65268;ﺒﺎﺷﺪ.ﻭﺑﻘﻴ= 5258; ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ. ﻫﺮ ﺭﻭﺡ= ﻣﻮﻓﻖ ﺍﻣﺮﻭﺯ ﺑﺎﻳﺪ &= #65207;ﺎﻳﺴﺘﮕﻴﻬﺎA= 263; ﻟﺎﺯﻡ ﺁﻧﺮﺍ ﺑ&= #65268;ﺎﺑﺪ . ﻭ ﺗﻨﻬﺎ ﻧﻮﻉ ᥻= 5;ﻮﻕ ﺑﺸﺮﻯ ﻫﺰﺍﺭﺍ&#= 65253; ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ&= #64400;ﺮﺍﻣﺎﺕ' ﺑﻴﺶ ﺍﺯ ﺁﻧﭽﻪ = ﻧﻮﻉ </spa= n>ﺑﺸﺮﻯ ﻭﮐﺎʌ= 51;ﻠﺎﻥ ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺧﻮﺍﻫﻨﺪﺩﺍﺷ= 5174;. ﻭﻫﺮﺷﺎﻫﺪ ﺩﺭ&#= 65259;ﺮ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ'(&= #65165;ﻳﻦ ﻫﻤﺎﻧﻰ)ﻫﻤﺎﻥ &= #65251;ﻘﺎﻡ ﺍﻟﻬﻰ ﺭﺍ ﺧﻮﺍ&= #65259;ﺪ ﻳﺎﻓﺖ.ﻭﺩﺭﺑﺎ&#= 65199;ﮔﺸﺖ ﻣﻮﻗّﺖ ﺑﺨﻠﻖ'&#= 65175;ﺎ ﺯﻧﺪﻩ ﻫﺴﺖ' ﺑﺮ= ﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;' ﻫﻤﺎﻥ ﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ ﺭﺍ ﺩﺍﺭﺩ. ﻭ ﺗﺠ= ;ﺴّﻢ ﻭﺗﺠﺴّﺪ ﻫﺮ ﻣ&#= 65240;ﺎﻡ ﺍﻟﻬﻰ ﻣﻠﮑﻮﺗ&#= 65264; ﻭﺟﺒﺮﻭﺗﻰ ﺍﻟ&#= 65260;ﻰ ﺭﺍ'ﺑﺮﺍﻯ ﭼﻨﺪ = ﺳﺎﻟﻚ ﺧﻮﺩ ﺩﺍﺭﺩ. ﭘس= ; ﺑﻰ ﻧﻬﺎﻳﺖ ﺟﻤﺎﻝ &= #65261;ﺯﻳﺒﺎﺋﻰ ﻫﺎ'ﻭ ﻋﻘﻠﻬﺎ ﻭ= ﻫﻨﺮﻫﺎﻯ ﮐﻤّﻰ ﻭﮐﻴﻔﻰ'&#= 65169;ﻄﻮﺭ ﻣﺎﺩﻯ ﻭﻣﻌﻨﻮ&#= 65263; ﻭﻣﻴﻨﻮﻯ'ﻭ ﺣﺘ&= #65264; ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺁ&= #65255;ﻬﺎ'ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﭘﻴﺶ ﺁﻣﺎﺩ&= #65257; ﺩﺭ ﻋﻮﺍﻟﻢ ﻏﻴ&= #65170;ﻰ ﻧﻴﺎﻣﺪﻩ ﻫﺴﺖ.&= #64400;ﻪ ﺧﺎﺹ ﻣﻮﻓﻘﺎﻥ &= #65165;ﻟﻬﻰ ﺷﺪﻩ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> ﻭ= ﺍﺯ ﻃﺮﻳﻖ ﻣﻘﻮﻟﺎ&#= 65173; ﻭﺟﺪﺍﻧﻰ ﻭ ﺍﻳ&= #65194;ﻩ ﻫﺎﻯ ﻓﮑﺮﻯ'ﮐﻪ = ﺣﮑﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺑﺮﺗﺮﻯ &= #65193;ﺭﺫﻫﻦ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﭘﺎﮐﺴﺎﺯﻯﺮA= 261;ﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65197;ﺳﻴﺪﻩ' ﺑﻬﻔﺖ ﺷﻬﻮﺩ ﺗ&= #65184;ﻠّﻰ ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑ&#= 65208;ﺮﻯ'ﺳﭙس ﺑﺼﻮﺭﺕﺭﻭحی = 75;ﻟﻬﻰ'ﺗﻮﻟﺪ ﺩﻭﻡ ﻭﺍﻟﻬﻰ ﺧ&= #65262;ﺩﺭﺍ ﺩﺭﺟﻬﺎﻥ ﺩﺍﺭ&#= 65255;ﺪ. ﮐﻪ ﭘس اﺯ ﻣﺮﮒ &= #65239;ﺒﻞ ﺍﺯ ﻣﺮﮒ ﺍﺭﺍﺩ&= #65263; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﻮﺩﻩ'ﮐﻪ ﺁﺧﺮ&= #65267;ﻦ ﺍﻣﺘﺤﺎﻥ ﺍﻟﻬ&#= 65264; ﺍﺯ ﺳﺎﻟﮑﺎﻥ ﺩ&= #65197;ﭘﻴﻤﺎﻥ ﺳﻠﻮﻙ ﺑﺎ ﺭﺳﻮ&= #65247;ﺎﻥ ﺍﻟﻬﻰ'ﻭﺍﺭﺳﺎ&#= 65245; </spa= n>ﺷﺪﮔﺎﻥ ﺍﻟʌ= 60;ﻰ ﺑﺠﻬﺎﻥ'ﭘس ﺍﺯ&#= 65251;ﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﻣ= ﻴﺒﺎﺷﺪ. ﮐﻪ ﺟﻨﺒﻪ ﻫﺎﻯ = ﻋﺎﻟﻰ ﺗﺮ ﻭﻟﻮ ﻏﻴﺮ ﻣ= ﻄﻠﻖ ﺍﺯ ﺣﻘﻴﻘﺖ'ﺍﺯ = ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻭﻣﻌﻘﻮ&#= 65247;ﺎﺕ ﻣﺮﺑﻮﻃﻪ'ﻭ ﺻﺤ&= #65256;ﻪ ﻫﺎﻯ ﺯﻳﺒﺎﺋی &#= 65262; ﭘﺎﻙ ﺭﻭﺍﻧﻰ ﻭ&= #65251;ﻌﻨﻮﻯ ﻮﻭﻋﺪﻩﻫﺎﻯﺪ= 5197; ﺭؤﻳﺎﻫﺎﻯ ﺻﺎ= 5187;ﺒﺎﻥ ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻯ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻭ&= #65255;ﻪ ﺍﺯ ﻳﻚ ﺃﻣﺮ ﻫﻨ= ﺮﻯ'ﮐﻪ ﻧﻘّﺎﺵ ﺗﺰﮐﻴ= 5258; ﻧﻔس ﻭﻧﺎﺧﻮﺩ= 5153;ﮔﺎﻩ ﻧﮑﺮﺩﻩ. ﮐﻪ ﺍﮔ= ﺮ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻫ&= #65256;ﺮ ﻧﻤﺎﺋﻰ ﺩﺭ ﺃث&#= 1585;ﻯ ﻫﻨﺮﻯ ﮐﻨﺪ' ﭼﻮ= ﻥ ﻣﺎﻧﻰ ﭘﻴﺎﻣﺒ&#= 65198; ﻧﻘّﺎﺵ'ﻭﻳﺎ ﺍ&#= 65235;ﻠﻮﻃﻴﻥﭙﻴﺎʌ= 51;ﺒﺮ ﻓﻴﻠﺴﻮﻑ'ﻭﻳﺎ &= #64344;ﻴﺎﻣﺒﺮ ﻏﺰﻟﺴﺮﺍﺋﻰ ﻭ&#= 65231;ﻴﺮﻩ' ﻧﺎﻇﺮ ﺧﻮﺍﻧﻨ&#= 65194;ﻩ ﻭﺷﻨﻮﻧﺪﻩ ﺍﺳ&#= 65174;.ﮐﻪ ﭼﻘﺪﺭ ﺗﻮﺍﻥ ﺩ&= #65197;ﻙ ﻣﺮﺍﺗﺐ ﺣﻘﻴﻘ&#= 65264; ﺑﺮﺗﺮ ﺍﺯ ﻣﺮﺍ&= #65175;ﺐ ﻭﺍﻗﻌﻰ ﺩﺭ ﻫﻨ&= #65198;'ﻭ ﺩﺭ ﮐﻞّ ﺟﻬﺎﻥ &= #65193;ﺍﺭﺩ.ﺑﻬﺘﺮ ﺍﺳﺖ ﻭﺍﻗﻊ ﺭﺍ = ﺣﻘﻴﻘﺘﻰ ﻧﺎﺳﻮﺗﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺑﮕﻮﺋﻴﻢ'ﻭ ﺣﻘ&= #65166;ﻳﻖ ﺷﻬﻮﺩﻯ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺩﺭﻋﻮﺍ&#= 65247;ﻢ ﻧﻴﺎﻣﺪﻩ ﺍﻟﻬ&#= 65264; ﺭﺍ'ﺣﻘﺎﻳﻖ ﺍﻟ&= #65260;ﻰ ﺑﺨﻮﺍﻫﻴﻢ.ﻭﻫ&#= 65256;ﻮﺯ ﻣﺮﺍﺗﺐ ﺑﻰ ﭘﺎ&= #65267;ﺎﻥ ﺗﺎﺑﺤﻘﺎﻳﻖ ﻣ&#= 65220;ﻠﻖ ﺩﺭ ﺃﺑﺪﻳّﺖ ﺑ&#= 65198;ﺳﻴﻢ.ﮐﻪ ﻫﺮﺣﻖ ﻫﻤﺎﻥ ﺣ&= #65182; ﻭ ﻳﻚ ﺷﻬﻮﺩ'ﻭ ﻳ= ;ﻚ ﺷﺐ ﻗﺪﺭﻯ ﺩﺭ ﺳ= ﺎﻟﮑﺎﻥ ﺍﺳﺖ.ﮐﻪ ﻫﺮﻳﻚ = ﺭﻭﺯ ﺍﻟﻬﻰ ﺑﺨﺼﻮﺹ &= #65197;ﻭﺡ القُدُس ﻫﺮﻳ&= #65242; ﻫﺰﺍﺭ ﺳﺎﻝ ﭘس &= #65165;ﺯ ﻣﺮﮒ ﺑﺸﺮﻯ'ﺩﺭ = ﺑﻬﺸﺖ ﺳﻮﻡ ﺍﻧﺘﻈﺎﺭ &= #65227;ﺮﺷﻰ ﺩﺍﺭﺩ'ﺑﺠﻬﺎﻥ &= #65176;ﻮﻟﺪﻯ ﻧﺪﺍﺭﻧﺪ.ﮐﻪ ﻧ&= #65268;ﺎﺯﻯ ﻫﻢ ﻧﺪﺍﺭﻧﺪ.ﻭ&= #65197;ﻭﺯﻫﺎﻯﺸﻬﻮA= 193;ﻯ ﺷﺎﻫﺪﺍﻥ ﺭﻭﺡ &= #1575;لقُدُس ﮐﻪ ﻫﻔﺖ ﻫﺰﺍﺭ = ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭﺑﻬﺸ= 5174;ﺳﻮم ﺪﺍﺭﻧﺪ'ﻭﻟی ﺪ&#= 65197; ﺷﻬﻮﺩﻫﺎﻯﻮﻟ= 5166;ﻳﺘﻬﺎﻯ ﻗﺒل از ﻤﺤﻤﺪ = 5259;ﺮﺷﻬﻮﺩﻯ ﻳﮑﺼﺪ ﺳﺎﻝ ﺍﻧ&= #65176;ﻈﺎﺭ ﺑﻬﺸﺘﻰ ﺩﺍﺭﻧ&#= 65194;.ﮐﻪ ﻣﺴﻴﺢ ﺷﺸﺼﺪ ﺳ&= #65166;ﻝ ﺑﻌﺪ'ﺩﺭ ﻭﻟﺎﻳ&= #65174; ﺑﺮﺗﺮ ﺑﻌﺪﻯ ﺩ&= #65197; ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ </spa= n>ﻣﺘﻮﻟﺪ ﺷﺪʌ= 57;'ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺑ&= #65198;ﺳﺪ.ﮐﻪ ﺩﺭ ﺻﻮﺭﺕ ﻋﻠﻰ&= #1617; ﺑﮕﻔﺘﻪ ﭘﻴﺎﻣ&#= 65170;ﺮ ﺑﻮﺩﻩ ﺍﺳﺖ .<o:p></o:p></spa= n> ﺑﺤث ﺣﻘ= ﻴﻘﺖ ﮔﻔﺘﻪ ﻫﺎﻯ ﺟﺪ&= #65165;ﮔﺎﻧﻪ ﻟﺎﺯﻡ ﺩﺍﺭﺩ ﻭ&= #65247;ﻰ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮﻯ = ﺣﻘﻴﻘﺖ ﻫﻤﺎﻥ ﻭﺍﻗﻊ ﺭ&= #65165;ﺳﺘﻴﻦ ﺭﻭﺍﻳﺖ ﺷﺪﻩ'ﻳ&= #65166; ﻫﺮ ﮔﻔﺘﺎﺭﻯ ﻭ&= #65255;ﻮﺷﺘﻪ ﻭ ﺳﺮﻭﺩﻩ ﺷﻌﺮ&= #65263; ﺑﺨﺼﻮﺹ ﺍﺯ ﺳﺎ&= #65247;ﻚ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﭘ&= #65268;ﺮ ﺍﻟﻬﻰ ﺍﻭ ﻣﻴﺒ&= #65166;ﺷﺪ.ﮐﻪ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﭼ&= #65268;ﺰﻯ </spa= n>ﺫﺍﺕ ﻫﻨﺮﻯ A= 255;ﻴﺴﺖ.ﻣﮕﺮ ﻭﺍﻗﻊ ﻭﻣﺮﺍﺗ&#= 65168; ﻣﺎ ﻭﺭﺍﻯ ﻭﺍﻗ&= #65226;'ﺩﺭ ﺑﺮﺩﺍﺷﺖ ﻋﻘﻠ&#= 65264; ﻭ ﻋﺎﻃﻔﻰ.ﻫﻤﺎ&= #65253; ﺭﻭﺵ ﺗﻌﺒﻴﺮ ﻭ = ﺑﻴﺎﻥ ﻫﻨﺮﻯ ﻫﻨﺮﻣﻨ&#= 65194;ﻯ ﺍﺳﺖ'ﮐﻪ ﺍﺭﺍﺋ&= #65258; ﻣﻴﺪﻫﺪ. ﻭ ﺑﺮﺣ= ﺴﺐ ﻗﺪﺭ ﻭﻗﺎﻣﺖ ﺧ&= #65262;ﺩ ﻫﻨﺮﻣﻨﺪ'ﺩﺭ ﻋ&= #65240;ﻞ ﻭﻋﺎﻃﻔﻪ'ﻭ ﺩﺭ&= #65203;ﺖ ﺗﺮ ﺩﺭ ﺩﺭﺟﻪ ﭘ= ﺎﮐﻰ ﺭﻭﺍﻥ'ﻳﺎ ﺣﺪ ﺃ= ﻗﻞ ﺩﺭ ﺃﻧﺪﺍﺯﻩ ﭘ&= #65166;ﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﺍﻣّﺎﺭﻩ'ﮐﻪ ﺳ&#= 65166;ﻟﮑﺎﻥ </spa= n>ﻭﻟﺎﻳﺘﻬﺎ᥾= 3; ﺷﺸﮕﺎﻧﻪ ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯﺎﻧﺠﺎﻡ ﻣﻴﺪﻫﻨﺪ. ﺁﻧﮕ&= #65166;ﻩ ﺗﻌﺒﻴﺮ ﻭ ﺑﻴﺎ&= #65253; ﻭ ﻋﺒﺮﺕ ﮔﻴﺮﻯ = ﻭ ﻋﺒﺮﺕ ﺭﺳﺎﻧﻰ' = ﺯﺑﺎﻥ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﺯ ﻭﻗﻊ ﺩﺭ ﻫﻨ= ﺮ'ﻭﺩﺭ ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﻫ&= #65256;ﺮ.ﺯﻳﺮﺍ ﺍﺣﻮﺍﻝ ﺷﻬﻮﺩ&#= 65263; ﻭ ﺍﻟﻬﺎﻣﺎﺕ ﻟ&= #65194;ﻧّﻰ'ﺯﺑﺎﻥ ﺁﻧﻬﺎ ﺳﻤﺒﻮﻟ&#= 65268;ﻚ ﺍﺳﺖ. ﺯﻳﺮﺍ ﺍﻧ= ﺴﺎﻥ ﺑﺸﺮﻯ'ﮐﻪ ﻧﺘﻮ&= #65165;ﻧﺪ ﺯﺑﺎﻥ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺭﺍ ﺑﻔﻬ&= #65252;ﺪ'ﻣﮕﺮ ﺑﺼﻮﺭﺕ ﺳﻤﺒﻮ&#= 65247;ﻴﺴﻢ' ﻳﻌﻨﻰ ﻋﻘﻞ ﺑﺸ&= #65198;ﻯ ﻭ ﻣﺤﺘوﻳﺎﺕ ﻣ&#= 65166;ﺩﻯ ﺣﺎﻓﻈﻪ ﻭﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣی اﻧﺴﺎﻥ' &#= 65251;ﻮﺭﺩ ﺍﺳﺘﻔﺎﺩﻩ ﺩﺭ &= #65251;ﺮﺍﺗﺐ ﺍﻟﻬی ﺁﻳﻨﺪﻩ. &= #65251;ﺎﻧﻨﺪ ﻣﺎﺩﺭﻯ ﮐﻪ ﮐﻮ&= #65193;ﻙ ﺩﻭﺳﺎﻟﻪ ﺧﻮﺩ&#= 65197;ﺍ ﺑﺎ ﻫﻤﺎﻥ ﺯﺑﺎ&= #65253; ﮐﻮﺩﮐﻰ ﻭ ﮐﻠﻤ&= #65166;ﺕ ﻣﻦ ﺩﺭﺁﻭﺭﺩﻯ &= #65165;ﻭ'ﺑﺎ ﺍﻭ ﺻﺤﺒﺖ ﻣﻴﮑ&= #65256;ﺪ.ﮐﻪ ﻃﻔﻞ ﭼﻪ ﮐﺎﺭﻯ = ﺭﺍ ﺑﮑﻨﺪ ﻭﻳﺎ ﮐﺎ&= #65197;ﻯ ﺭﺍ ﻧﮑﻨﺪ ﻭﺗﻔ&= #65166;ﻫﻢ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.<o:p></o:= p> ﺧﻠﺎﺻﻪ= ﺳﻤﺒﻮﻟﻴﺴﻢ ﺯﺑﺎﻥ ﺣﻘﺎﻳﻖ &= #65251;ﻠﮑﻮﺗﻰ ﻭ ﻏﻴﺮ ﻣﺎﺩﻯ ﻏ= ﻴﺒﻰ ﻧﺎﺩﻳﺪﻩ ﻭ ﻧﻴ&= #65166;ﻣﺪﻩ ﺑﻮﺟﻮﺩ ﻣﺎﺩﻯ &= #65251;ﻴﺒﺎﺷﺪ. ﭘس ﻫﻨﺮﻣﻨﺪﺍ= 5253; ﺑﻬﺘﺮ ﺍﺳﺖ'ﺍﮐ&= #65256;ﻮﻥ ﺍﺻﺮﺍﺭ ﺑﻬﻨﺮ &= #65255;ﻤﺎﺋی ﻨﻤﺎﻳﻨﺪ. ﺍﺑﺘ&= #65194;ﺍ ﺑﺘﺰﮐﻴﻪ'ﮐﻪ ﺗ&= #65236;ﺴﻴﺮ ﻭﭘﺎﮐﺴﺎﺯﻯ ﻋ&#= 65240;ﺪﻩﻫﺎ ﻭﻋﻘﺪﻩﻫﺎﻯ ﺧ&#= 65262;ﺩ'ﺑﻮﺳﻴﻠﻪ ﺭﻭﺍﻥ کاﻭﺍﻥ = 5261; ﭼﻪ ﺑﻬﺘﺮ'ﻭﺣﺘ&= #65252;ﺎ ﺑﻮﺳﻴﻠﻪ ﺭﻭﺍ&#= 65253; ﺩﺭﻣﺎﻧﺎﻥ ﺍﻟ&#= 65260;ﻰ ﻭﺍﻭﻟﻴﺎﻯ &#= 65165;ﻟﻬﻰ'ﮐﻪ ﭘﺰﺷﮑﺎﻥ ﺭﻭﺍ&#= 65255;ﻰ ﺩﺭﻣﺎﻥﺑﻴﻤﺎ= 5197;ﺍﻥ ﺭﺍ ﺑﻬﺘﺮ ﺩﺭﻣ&= #65166;ﻥ ﻣﻴﺪﻫﻨﺪ.ﻭﺍﮔ&#= 65198; ﺑﺪﻫﻨﺪ.ﻭﻟﻰ ﺭ&= #65261;ﺍﻥ ﺩﺭﻣﺎﻧﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﺍﻧﺴﺎﻧﻬﺎﻯ ﺳﺎﻟﻢ ﻭﻋﺎﻗﻞ &= #65261; ﺩﺍﻭﻃﻠﺐ ﮐﻪ ﺣ&= #65176;ﻰ ﻫﻤﻴﻦ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻗﺴﻤﺘﻰ ﺍﺯ ﺧﻮ&= #65193;ﺭﺍ ﻗﺮﺑﺎﻧﻰ ﺍﺣﻮ&#= 65165;ﻝ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;'ﻭ ﺣﻘﺎﻳﻖ ﺍﻟﻬﻰ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ.ﮐ= 5258; ﺣﺘﻰ ﺟﺎﻥ ﺩﺭ ﻣ= ﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﻣ= ﻴﺪﻫﻨﺪ'ﮐﻪ ﺑﺠﺎﻧﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﺮﺳﻨﺪ.ﻭ ﭘس ﺍ&= #65199; ﭼﻨﻴﻦ ﺗﺰﮐﻴﻪ&#= 65165;ﻯ'ﻭﮐﺴﺐ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﻋﺎﻟﻰ ﺗﺮ'ﮐﻪ ﮐ= ﺎﺭﻣﺎﻳﻪ ﻣﻮﺿﻮﻋﺎﺕ ﻫﻨ&#= 65198;ﻯ ﺁﻧﺎﻥﺨﻮﺍﻫﺪ &#= 65169;ﻮﺩ.ﺑﮑﺎﺭﻫﻨA= 198;ﻯﺒﭙﺮﺩﺍﺯﻧﺪ= ;. ﺑﺎﻫم ﺒﺎ ﻣﻌﻨ&#= 1740; ﺘﺮ ﻭ ﻫﻢ ﺁﻣﻮﺯ= ﻧﺪﮔﻰ ﺑﺮﺗﺮ ﺑﻨﺎﻇﺮ&#= 65165;ﻥ ﻭ ﺷﻨﻮﻧﺪﮔﺎﻥ &= #65191;ﻮﺩ ﺑﺪﻫﻨﺪ.ﻭ ﻫﻴﭻ = ﮔﺎﻩ ﺩﺭ ﻣﺮﺍﺣﻞ ﺑﻌ&= #65194;ﻯ'ﭘﺸﻴﻤﺎﻥ ﺍﺯ ﺍﻋﻤﺎﻝ ﻫﻨ&= #65198;ﻯ ﻗﺒﻠﻰ ﺧﻮﺩ ﻧﻤ&= #65268;ﺸﻮﻧﺪ. ﮐﻪ ﺩﺭ ﭘﺸ= ;ﻴﻤﺎﻧﻰ ﺑﺮﺍﻯ ﺍﻋﻤﺎﻝ &= #65191;ﺎﻡ ﻗﺒﻠﻰ' ﻫﺮ ﻫﻨﺮ= ﺷﻨﺎس ﻭ ﻋﺎﻗﻠﻰ ﺭﺍ ﮐ= ﻪ ﺑﻌﻘﻞ ﺑﺮﺗﺮﻯ &= #65197;ﺳﻴﺪﻩ'ﺷﺮﻣﻨ= 5194;ﻩ ﻭﺧﺠﻞ ﻣﻴﮑﻨﺪ.&= #65261;ﺁﺭﺯﻭﻯ ﻣﺤﺎﻝ ﺟﻤﻊ ﺁﻭ&= #65197;ﻯ ﺗﻤﺎﻡ ﺁﺷﺎﺭ ﻣ&= #65256;ﺘﺸﺮﺑﮑﻨﺪ ﺗﺎﺍﺭﺍﺋﻪﻫﺎ= 5263; ﺑﻬﺘﺮﻯ ﺑﺪﻫﺪ.&= #65261;ﻟﻰ ﻫﻨﺮﻣﻨﺪﺍﻟﻬ= 5264; ﺷﺪﻩ' ﺍﻭﻟﻴﻦ ﺁ= ثاﺭﺵ ﺑﺎ ﺁﺧﺮﻳﻦ ﺁث&#= 1575;ﺭﻫﻨﺮﻯﺁﻧﺎ᥽= 3; ﺒﮑﺴﺎﻧﻰ ﺩﺭ ﮐ&= #65252;ﻴّﺖﺩﺍﺭﺩ. ﮔﺮﭼﻪ ﺩﺭﮐﻴﻔ&#= 65268;ّﺖ'ﻣﺪﺍﻡ ﺍﺿﺎﻓﻪ ﮐﺮﺩﻥ &= #65203;ﻮﺍﺑﻖ ﺧﻮﺩ ﻧﻤﻮﺩﻥ ﺍ&= #65203;ﺖ.ﭼﻮﻥ ﺗﮑﺮﺍﺭﻯ ﺩﺭ ﮐ&= #65166;ﺭﻫﺎﻯ ﻫﻨﺮﻣﻨﺪ ﺍﻟﻬ&#= 65264; ﻧﻴﺴﺖ.<o:p></o:p> ﻭ ﺑﺪ᥾= 1;ﻥ ﺗﺰﮐﻴﻪ ﻧﻔس ﺩ&#= 65197; ﻫﻨﺮﻣﻨﺪ ﻳﺎﻋ&#= 65166;ﺷﻖ ﻫﻨﺮ ﻭﺗﺎﺯﻩ ﮐ&= #65166;ﺭ'ﭼﻨﺎﻥ ﺍﺳﺖ ﮐﻪ ﻫﻨﺮ ﺧ= ﻮﺩﺭﺍ ﺑﺠﺎﻯ ﺧﺪﻣﺖﺑ&#= 65252;ﺮﺩﻡ'ﺧﻴﺎﻧﺖ ﺑﺂﻧﻬﺎ ﻣﻴﮑﻨ&#= 65194;.ﻭ ﺳﻄﺢ ﻋﻘﻞ ﻧﺴﺒ&= #65264; ﻋﻮﺍﻡ ﺭﺍ ﺑﺤﻴ&= #65262;ﺍﻧﻴّﺖ ﻭﺗﻮﺣّﺶ ﻋﻘﻠ= 5264; ﻣﻴﺒﺮﺩ.ﭼﻮﻥ ﻣ&= #65166;ﺩﻩ ﮔﺮﺍﻳﺎﻥ ﭼﻪ ﻓ&= #65248;ﺴﻔﻰ ﻭﭼﻪ ﺣﺰﺑﻰ ﺟﺎ&= #65251;ﻌﻪ' ﻭ ﺧﻮﺩﺷﺎﻥ ﺭﺍ = ﺑﻔﺴﺎﺩ ﺑﻴﺸﺘﺮ ﺳﻴﺎﺳ&#= 65264; ﻭﺍﺟﺘﻤﺎﻋﻰ ﺑ&#= 65194;ﺗﺮ ﺑﺒﺮﻧﺪ.ﺯﻳﺮﺍ &= #65259;ﻤﺎﻥ ﻋﻘﺪﻩ ﻫﺎﻯ ﺧﻮ&= #65193;ﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ ﺑﺨ&#= 65262;ﺭﺩﻣﺮﺩﻡ ﺑﺪﻫﻨﺪ. ﻣﻘﺎﻡ = ﻫﻨﺮ ﻭ ﺍﻳﺪﻩ ﺷﻬﻮﺩ&= #65263; ﻭ ﻓﻠﺴﻔﻪ ﻭﺣﺘ&= #65264; ﺑﻤﻘﺎﻡ ﻋﻠﻢ ﺳ&= #65262;ﻕ ﻣﻴﺪﻫﺪ.ﻭﻫﺮﺟ&#= 65166; ﮐﻪ ﻋﻠﻢ ﻭﻣﻨﻄ&= #65238;'ﺑﺮﺧﻠﺎﻑ ﻧﻈﺮ ﺁﻧﺎﻥ ﻧﺘ&= #65268;ﺠﻪﺍﻯ ﮔﺮﻓﺖ.ﺍﻭﺭﺍ ﺗ&= #64401;ﻔﻴﺮ ﺑﺠﻬﻞ ﻣﻴﮑﻨﻨ&#= 65194;. ﺍﻧﺸﺘﻦ ﮐﻪ ﺗﺎ&= #65193;ﻭﻳﺴﺖ </spa= n>ﺳﺎﻝ ﺩﻳﮕﺮ A= 251;ﺎﻧﻨﺪﺍﻭ ﻣﻴﮕﻮﻳﺪ ﭘﻴﺪ&#= 65165; ﻧﺨﻮﺍﻫﺪ ﺷﺪ'ﻭ&= #65255;ﻈﺮﻳّﺎﺕ ﺍﻭ ﮐﺎﺭﻣﺎﻳﻪ &= #65259;ﺎﻯ ﻋﻠﻤﻰ ﮔﺮﺩﻳﺪ'&= #65261; ﺑﻤﺐ ﺃﺗﻢ ﻭ ﺳﻔ= ﺮ ﻫﺎﻯ ﻓﻀﺎﺋﻰ ﺭ&= #65165; ﺁﺳﺎﻥ ﮐﺮﺩﻩ ﺍ&= #65203;ﺖ.ﭼﻮﻥ ﺑﺎﻓﮑﺎﺭ ﻋﺮﻓ&#= 65166;ﻧی ﻮﺷﺨﺼﻰ ﻭﺍﻟﻬ&#= 65264; ﺍﻧﺸﺘﻦ ﺭﺳﻴﺪ&#= 65255;ﺪ'ﺍﻭﺭﺍ ﻋﻘﺐ ﻣﺎﻧﺪﻩ ﻭ = ﺍُﻣّﻞ ﻭ ﻳﺎ ﻳﻬﻮﺩﻯ ﺯ= ﺍﺩﻩ ﺳﺮﮔﺮﺩﺍﻥ'ﺩﺭ &= #65235;ﮑﺮ ﻭ ﻋﻘﻞ ﺧﻮﺍﻧﺪ&= #65253; ﮐﻪ ﺍﮔﺮ ﺍﻧﺼﺎ&= #65233; ﺩﺭ ﮐﺎﺭ ﺑﺎﺷﺪ'= ﺗﺤﻘﻴﻖ ﺣﻘﺎﺭﺕ ﻣﻘﺎﻡ &= #64400;ﻨﻮﻧﻰ ﻓﮑﺮ ﺍﻳﻦ ﻣﺎﺩ&= #65257; ﮔﺮﺍﻳﺎﻥ ﺭﻭﺷ&#= 65254; ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﻣ&= #65268;ﺨﻮﺍﻫﺪ ﻓﺮﺷﺘﮕﺎﻥ ﺧﺪ&#= 65165;'ﻭﺣﺘﻰ ﺭﻭﺡ ﺭﺍ ﮐﻪ ﻧﺎ= ﭼﺎﺭ ﺑﻘﺒﻮﻝ ﺁﻥ ﺷﺪ&= #65255;ﺪ'ﻭﺁﻧﺮﺍ ﺍﻧﺮﮊﻯ ﻭ ﺷﺎﻳ&= #65194; ﻫﻤﺎﻥ ﮐﻮﺍﻧﺘ&#= 65262;ﻡ ﺩﺭ ﻳﻚ ﺃﺗﻢ ﺧﻮ= ﺍﻧﺪﻧﺪ' می ﺨﻮﺍﻫﻨﺪ ﺑ= 4401;ﺎﺭﻯ ﭘﻬﻦ ﮐﺸﻰ ﺧﻮﺩ = ﺑﺒﻨﺪﺩ' ﮔﻮﺋﻰ ﺳﻮﺳﻚ ﺻ&= #65166;ﺣﺐ ﺍﺭﺍﺑﻪﺍﻯ ﺑﺰ&#= 65197;ﮒ' می ﺨﻮﺍﻫﺪ ﮐﻪ &#= 65165;ﻧﺴﺎﻥ ﻋﺎﻗﻠی ﺮﺍﺑﮕ= 5166;ﺭﻯﺨﻮﺩ ﺑﺒﻨﺪﺩ. ﻭﺳﺮﻋ&= #65174; ﻭﺭﺍﺣﺘﻰ ﺁﺷﻐ&#= 65166;ﻝ ﻫﺎﻯ ﺧﻮﺩﺭﺍ ﺑ&= #65248;ﺎﻧﻪ ﺧﻮﻳﺶ ﻣﻴﺮﺳﺎ&#= 65255;ﺪ'ﻭﺑﻌﺪ ﻫﻢ ﺑﮕﻮﻳﺪ'ﮐﻪ = ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﺳﺮﮔﺮ&#= 65193;ﺍﻥ ﻭ ﻓﺮﻳﺐ ﺧﻮﺭﺩ&= #65257; ﻭﺑﻘﻮﻟﻰ ﺭﺍ ﺟ&= #65166;ﻫل ﻤﻴﺒﺎﺷﺪ'ﮐﻪ ﺍ&= #65255;ﺸﺘﻦ ﺭﺍ ﭼﻨﻴﻥ گفتند.ﻫﻤﻴﻦ ᥸= 3;ﻮﺳﮑﻬﺎﻯﻨﻮع ﺒﺸﺮﻯ' ﮐﻪ ﻣﺪﺍ= ﻡ ﭼﻮﻥ ﮔﺮﮔﺎﻧﻰ &= #65267;ﮑﺪﻳﮕﺮ ﺭﺍ ﻣﻴﺪﺭﻧﺪ. ﮔ= ﻮﺋﻰ ﺟﻬﺎﻥ اﺗّﻔﺎ= 02; ﻮ ﺗﺼﺎﺩﻑ ﺑﺮﺍﻯ &= #65259;ﺮ ﺣﻴﻠﻪﮔﺮ ﻭﺧﻮ&#= 65193;ﺧﻮﺍﻩ ﺳﺎﺧﺘﻪ ﺷﺪﻩﺍ&#= 65203;ﺖ.ﻭ ﺍﻳﻥﻴﻚ ﻧﻤﻮﻧ&#= 65258; ﮐﺎﺭ ﻫﻨﺮ ﻗﺒﻠ&= #65166; ﺑﺪﻭﻥ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺍﺳﺖ.ﮐﻪ رﻭﺯ ﺑ&= #65198;ﻭﺯ ﻫﻨﺮ ﻣﺎﺩﻯ ﺩﺭ = ﺳﺮﺍﺳﺮ ﺟﻬﺎﻥ ﺭﻭ ﺑﭙﻮ&= #64380;ﻰ ﻣﻴﺮﻭﺩ.ﻭﮔﻮﺋ&#= 65264; ﭼﻨﺪ ﺧﻂ ﮐﺸﻴﺪ&= #65253; ﻭﭼﻨﺪ ﻗﻄﺮﻩ ﺭ&= #65255;ﮓ ﺭﺍﻩ ﺍﻓﺘﺎﺩﻩ &= #65261;ﺟﻬﺎﻧﻰ ﻣﻌﻨی ﺮﺍ ﺑﻬﻤ&#= 65198;ﺍﻩ ﺩﺍﺭﺩ.ﺩﺭ ﺣﺎﻟ&= #65268;ﮑﻪ ﻫﻨﺮ ﺍﻟﻬﻰ ﺩﺭ = ﭼﻴﻦ ﻭﺳﭙس ﺩﺭ ﻫﻨﺪ&#= 65261;ﺳﺘﺎﻥ'ﮐﺎﺭ ﻣﻴﻨﻴﺎﺗﻮﺭ ﺷ&#= 64401;ﻞ ﻫﻨﺮ ﻣﺤﺎﻝ ﺑﺮ&= #65165;ﻯ ﺗﻘﻠﻴﺪ ﺩﺭﺁﻣ&#= 65194;ﻩ.ﻭ ﻳﺎ ﻫﻨﺮﻣﻨﺪﺍ&#= 65253; ﺍﻓﺴﺎﻧﻪ ﺑﺨﻮ&#= 65165;ﺏ ﮐﻪ ﮐﻠﻴﺴﺎ ﺧﻮ&= #65193;ﺭﺍ ﺗﻮﺩﻩ ﻫﺎﺋﻰ ﺑ&= #65198;ﺍﻯ ﻣﺮﺍﺟﻌﻪ ﻭ ﺗﻤ&= #65166;ﺷﺎ گذﺍﺭﺩﻩﺍﻧﺪ.@= 404;ﺮﭼﻪﻣؤﻣﻥ اﻭﻡ ﮐﻨﻨﺪﻩ ﻭ&#= 65203;ﺎﻟﻚ ﺍﻟﻬﻰ ﻧﻴﺴﺘﻨ&#= 65194;.ﮐﻪ ﺍﺯ ﺯﻳﺒﺎﺋﻰ ﻣ&= #65166;ﺩﻯ ﻭﺯﻳﺒﺎﺋﻰ ﻣﻌ&#= 65256;ﻮﻯ ﻧﺪﺍﺭﺩ.ﻭﺯﻳﺒ&#= 65166;ﺋﻴﻬﺎﻯ ﺳﻴﺮﺕﻭ ﺻﻮﺭﺗ&#= 65260;ﺎﻯ ﺍﻟﻬﻰ'ﻭ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ ﺷﻬﻮﺩﻯ ﺍﻟﮕﻮ&#= 65259;ﺎﻯ ﮐﻤﺎﻝ ﻭ ﺯﻳﺒﺎ&= #65163;ﻰ ﻣﺮﺍﺗﺐ ﻓﺼﻮﻝ &= #65169;ﺮﺗﺮ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭ ᥾= 7;ﺎ ﻓﺼﻮﻝ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯﺮﺍ ﺑﺮﺳ&#= 65256;ﺪ'ﮐﻪ ﺭﺍﻩ ﺁﻥ ﺗﺰﮐﻴ&= #65258; ﻧﻔس ﺳﻠﻮﮐﻰ ﺑ&#= 65166; ﭘﻴﺮﺍﻟﻬﻰ'ﺑﻤ&#= 65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﺮﺍ&#= 65263; ﺍﻧﺴﺎﻥ ﺳﺎﻟﻢ &= #65261; ﻋﺎﻟﻢ ﻭ ﻋﺎﻣﻞ = ﻭ ﻋﺎﺷﻖ ﻣﻴﺒﺎﺷ&#= 65194; ﺍﻟﺒﺘﻪ ﺗﺰﻳﻴ&#= 65254; ﺩﻳﻮﺍﺭﻫﺎﻯ ﮐ&#= 65248;ﻴﺴﺎ ﻭﻣﻌﺒﺪ'ﺑﺴﺘﻪ &= #65169;ﻤﻮﺿﻮﻋﺎﺕ ﻭ ﺑﻴﺎﻧﺎﺕ ﺗﻌ&= #65170;ﻴﺮﻯ ﻭﻧﻤﺎﻳﺶ ﺩﻫﻨ&#= 65194;ﻩ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺑ&#= 65198;ﺗﺮﻯﺒﺎﺷﺪ.ﮐA= 166;ﺭ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻫﺴﺖ ﻭﻟﻰ ﮐﺴﻰ = ﺭﺍ ﮐﻪ ﻧﺎﻇﺮ ﺁﻧﻬ&= #65166; ﺑﺎﺷﺪ ﮐﺎﻣﻞ ﻧ&= #65252;ﻰ ﮐﻨﺪ'ﮐﻪ ﻣﺸﺮﻙ = ﻫﻢ ﻣﻴﻨﻤﺎﻳﺪ. ﺑﺎ = ﮐﺘﺎﺏ ﻗﺮﺁﻥ ﺭﺍ ﭼﻨﺎ&= #65253; ﺑﺰﺭﮒ'ﻭ ﺑﺎ ﺯﻳ= ﻨﺖ ﺟﻠﺪ ﻭﻣﺘﻦ ﻣﻴ&= #64401;ﺸﻨﺪ' ﮐﻪ ﺧﻮﺍﻧﻨﺪﻩ &= #65153;ﻥ ﻗﺮﺁﻥ ﺑﻴﺸﺘﺮ &= #65169;ﻨﻘﺎﺷﻴﻬﺎﻯ ﺯﻳﺒﺎ ﺗﻮﺟّﻪ &#= 65193;ﺍﺭﺩ' ﺗﺎ ﺑﮑﻠﻤﺎﺕ ﻗ&= #65198;ﺁﻥ ﻭ ﻫﺮﮐﺘﺎﺏ ﺍﺻ&= #65220;ﻠﺎﺣﺎ ﻣﻘﺪّس ﺩﺭﺣﺎA= 247;ﻴﮑﻪ ﻣؤﻣﻦ ﻭﺍﻗﻌﻰ' &= #65187;ﺘﻰ ﺑﺎﻟﻔﺎﻅ ﻭﮐﻠ&#= 65252;ﺎﺕ ﻭﺟﻤﻠﺎﺕﺁﻥ ﺗ&#= 65262;ﺟﻪ ﻧﺪﺍﺭﺩ.ﭼﻮﻥ ﺁ&= #65255;ﻬﺎ ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﺎ&= #65235;ﮑﺎﺭ ﻭ ﺑﺮﺩﺍﺷﺘﻬﺎ&#= 65263; ﻣﻌﻨﻮﻯ ﺑﺎﻟﺎ&#= 65175;ﺮ'ﻭﺣﺘﻰ ﻣﻴﻨﻮﻯ ﺍﻟﻬی &#= 65256;ﻤﻴﻨﻤﺎﻳﺪ.ﮔA= 262;ﺋﻰ ﺧﻮﺩ ﺍﺯ ﻋﻮﺍﻣ&= #65246; ﺍﻟﻬﻰ'ﺩﺭ ﺣﺎﻝ = ﺳﺮﻭﺩﻥ ﻫﻤﺎﻥﻤﻄﺎﻟﺐ &#= 65251;ﻴﺒﺎﺷﻨﺪ.<o:p></o:p></= p> ﺩﺭ ﻭﺍﻗ= ;ﻊ ﻧﺎﺳﻮﺗﻰ ﻣﺎﺩ&#= 65263; ﺩﺭ ﺳﻄﺢ ﻓﻬﻢ ﻋ= ﻘﻞ ﻧﻮﻉ ﺑﺸﺮﻯ'ﮐﻪ = ﺩﺭ ﻫﻨﺮ ﻇﺎﻫﺮﺍ ﺑ&= #65268;ﺎﻥ ﻭ ﺗﻌﺒﻴﺮ ﺑﮑﻠ&= #65166;ﻡ ﻭ ﺁﻫﻨﮓ ﻭ ﺭﻧﮕ= ﻬﺎ ﻣﻴﺸﻮﺩ. ﺣﺘﻰ ﻧ= ﻤﺎﻳﺎﻧﮕﺮ ﻭﺍﻗﻊ ﻧﻴ= ;ﺴﺖ'ﮐﻪ ﻫﻤﻴﻦ ﻭﺍﻗﻊ ﻣ&= #65166;ﺩﻯ ﺑﺎﻃﻨﻰ ﻧﺎﻣﺮ&#= 65163;ﻰ ﺩﺍﺭﺩ'ﮐﻪ ﻣﺎ ﺟ= ﺰ ﭘﻮﺳﺘﻪ ﺍﺷﻴا= 569; 'ﺁﻧﻬﻢ ﺗﻨﻬﺎ ﺣ= ﺪﻭﺩ ﻭﺧﻄﻮﻁ ﻣﺮﺯﻯ &= #65165;ﺷﻴﺎٴ'ﺩﺭ ﻳﻚ ﻗﻄﻌﻪ ﻫﻨﺮ&= #65263;ﻨﻤﻰ ﺑﻴﻨﻴﻢ. ﮐﻪ ﺣت&= #1740; ﻨﻘﺎﻁ ﺩﺭ ﺑﻴﺎ&= #65253; ﻳﻚ ﻣﺤﺪﻭﺩﻩ ﺧ&= #65220; کشی ﺷﺪﻩ'ﺩﺭﺗA= 166;ﺑﻠﻮﺋﻰ ﻋﻤﻠﺎ ﺩﻳﺪﻧﻰ &= #65259;ﻢ ﻧﻴﺴﺖ.ﻭ ﺫﻫﻦ ﺍ= ﻧﺴﺎﻥ ﺗﻨﻬﺎ ﺍﺯ ﺣﺪﻭ&= #65193; ﺍﺷﮑﺎﻝ'ﻳﺎ ﺣﺘ&= #65264; ﺍﺟﺴﺎﻡ ﺍﺷﻴا= 569; 'ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ&= #65263; </spa= n>ﺩﻳﮕﺮ ﺑﻴﻨʋ= 66; ﺑﭽﺸﻢ ﻭ ﺑﻴﻨﺶ ﺑﭽﺸﻢ = ﺩﻝ ﮐﻪ ﻧﻤﻰ ﺗﻮﺍﻧ&= #65256;ﺪ ﺗﺼﻮﺭﻯ ﺍﺯ ﻫﻤ&= #65268;ﻦ ﺣﺪﻭﺩ'ﻭﻣﺮﺯﻫ&#= 65166;ﻯ ﻫﺮ ﭼﻴﺰﻯ'ﺩﺭ ﺫ= ﻫﻦ ﺧﻮﺩ ﻣﺠﺴّﻢ ﻭ&#= 65187;ﺎﺿﺮ ﻧﻤﺎﻳﻨﺪ.ﮔﻮﺋ&#= 65264; ﺷﮑﻞ ﻣﺮﺑّﻊ ﻓ&#= 65240;ﺪ ﭼﻬﺎﺭ ﺿﻠﻊ'ﻭﻣ&= #65188;ﻴﻂ ﻣﺮﺑﻊ ﺭﺍ ﺑﺎﻳ&= #65194; ﺩﻳﺪ'ﺗﺎ ﻣﺮﺑّ&#= 65226; ﺭﺍﺷﻨﺎﺧﺖ. ﻭﻧ&= #65258; ﻗﺴﻤﺘﻬﺎﻯ ﻣﻴ&#= 65166;ﻥ ﺍﻳﻦ ﭼﻬﺎﺭ ﺑﻌ&= #65194; ﻣﺮﺑّﻊ.ﻭ ﻇﺎﻫ&#= 65198; ﺑﻴﻨﻰ ﺍﻧﺴﺎﻥ &= #64400;ﻪ ﺧﻮﺩ ﺣﻘﻴﺮﺗﺮ &= #65165;ﺯ ﺑﺎﻃﻦ ﺑﻴﻨﻰ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻳﻌﻨﻰ ﺗﺎﺭﻳﺦ &= #64404;ﺬﺷﺘﻪ ﻫﺎ'ﻭ ﺍﺣﺘﻤﺎﻟ&= #65166;ﺕ ﺁﻳﻨﺪﻩ ﻫﺎﻯ'ﻫ&= #65198; ﺷﻴﺌﻰ ﻭ ﺟﻨﺒﻪ&= #65259;ﺎﻯ ﻣﻌﻨﻮﻯ ﻭﻋﻠﻤ&#= 65264; ﻭﻧﺎﺩﻳﺪﻩ ﺁﻥ'&= #65169;ﺎﺯ ﺩﺭﻫﻤﻴﻦ ﻇﺎﻫ&#= 65198; ﺑﻴﻨﻰ ﻭﺍقع ﻮ= 5261;ﺍﻗﻌﻴّﺖ ﻧﺪﺍﺭﺩ. ﺯﻳﺮﺍ = ﺗﻨﻬﺎ ﺍﺯ ﻇﺎﻫﺮ ﺗﻨﻬ&= #65166; ﺣﺪﻭﺩ ﻭ ﺧﻄﻮﻁ = ﻣﺤﻴﻄﻰ ﺍﺷﻴاء ﺭﺍ ﻣﻰ &#= 65169;ﻴﻨﻨﺪ'ﻭ ﺍﺩﻋﺎﻯ ﺷﻨﺎﺧ&#= 65174; ﺍﺯ ﮐﻞّ ﺷﻴﺌﻰ &= #65197;ﺍ ﺩﺍﺭﻧﺪ.ﺁﻧﭽﻪ &= #65155;ثر ﻫﻨﺮﻯ ﺍﺭﺯﺵ ﻣ&= #65268;ﺪﻫﺪ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻌ&= #65256;ﻮﻯ ﻭﺍﻟﻬﺎﻣﺎﺕ ﻭ &= #65165;ﺑﺪﺍﻋﺎﺕ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ.&= #65165;ﮔﺮ ﺧﻮﺩ ﻧﻴﺰ ﺑﺎ ﺗ= ﺰﮐﻴﻪ ﻧﻔس ﺷﺎﻳﺴﺘﮕ= 5264; ﺍﻟﻬﺎﻡ ﮔﻴﺮﻯ &= #65165;ﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65261; ﺍﻟﻬﺎﻡ ﺑﺨﺶ ﺑ&= #65194;ﻳﮕﺮﺍﻥ ﻃﺮﻓﺪﺍﺭ ﺧﻮﺩ'&= #65251;ﻴﺘﻮﺍﻧﺪ ﻣﻴﺒﺎﺷﺪ . ﻫﻤﺎ= ﻥ ﺣﺎﻝ ﮐﻪ ﺍﻭﻟﻴ&= #65166;ﻯ ﺍﻟﻬﻰ ﺭﺳﻴﺪﻩ &= #65169;ﺤﺪّ ﺃﮐثر ﻣﻴﺴّﺮ A= 191;ﻮﺩ ﺩﺭ ﮐﻤﺎﻝ ﺑﺨﺼ&= #65262;ﺹ ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ &= #65207;ﻬﻮﺩ ﻫﻔﺘﻢ'ﺁﻧﮕﺎﻩ</= span> </spa= n>ﺩﺭ ﺑﺎﺯﮔﺸʋ= 74; ﺑﺨﻠﻖ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺗﺮ ﭘﻴﺎﻣﺒﺮﻯ اﺯ ﺭﺏّ ﺍﻟﻨﻮ= 5225; ﻧﺎﺩﻳﺪﻩ ﺭﺣﻤ&#= 65166;ﻥ ﺩﺍﺭﺩ.ﮐﻪ ﺑﺮﺍ&= #65263; ﺗﻤﺎﻡ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﺻﺎﻟﺢ ﻭ ﻋﺎﻗﻞ = ﺑﺎﻳﺪ ﺑﺎﻳﻦ ﺍﻧﮕﻴﺰ&#= 65257; ﻫﺎﻯ ﻧﺴﺒﺘﺎ ﺣ&= #65240;ﻴﻘﻰ ﻭﻭﺍﻗﻌﻴّﺘﻬA= 166;ﻯ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺮ&= #65203;ﻨﺪ.ﮔﺎﻫﻰ ﺩﺭ ﺁثاﺭ ﻫﻨﺮ= 5263; ﻣﻰ ﺑﻴﻨﻴﻢ'ﮐﻪ = ﻗﻬﺮﻣﺎﻧﺎﻥ ﺧﻴﺎﻟﻰ'ﻭﺣﺘﻰ &= #65165;ﻓﺴﺎﻧﻪﺍﻯ ﭼﻪ ﻧﻘﺶ ﻫﺎ ﺍﻳ= ﻔﺎ ﻣﻴﮑﻨﻨﺪ.ﻭﻟﻰ &= #64380;ﻮﻥ ﺑﺎﺭ ﻣﻌﻨﻮﻯ ﻭ = ﺗﻌﺒﻴﺮ ﺣﻘﺎﻳﻖ ﺑﺎﻟﺎ&#= 65175;ﺮﻯ ﺭﺍ'ﻧﺸﺎﻥ ﺑﻬﻤ&= #65258; ﻧﺎﻇﺮﺍﻥ ﺍﻳﻦ &= #65153;ثاﺭ'ﺑﺎ ﻋﻠﻢ ﺑﺎﻓﺴﺎﻧ&#= 65258; ﺁﺭﺯﻭﻯ ﻗﻬﺮﻣ&#= 65166;ﻧﺎﻥ ﺑﻮﺩﻥ'ﺑﻌﻨﻮﺍ&#= 65253; ﻳﻚ ﺗﻌﺒﻴﺮ ﻭﺑ&= #65268;ﺎﻥ ﺳﻤﺒﻮﻟﻴﻚ'ﺁﻧ&#= 65198;ﺍ ﺑﺪﺭﺳﺘﻰ ﻣﻴﭙ&#= 65196;ﻳﺮﻧﺪ.ﻭ ﺃﻧﺪﺭﺯ ﻭ ﻋﺒﺮ&= #65173; ﻧﻴﺰ ﻣﻴﮕﻴﺮﻧ&#= 65194;.ﻭﺣﺘﻰ ﻣﺸﮑﻠﺎﺕ ﻗﻬﺮ&#= 65251;ﺎﻧﺎﻥ ﻭﺍﻗﻌﻰ ﻭﺗﺎﺭ&#= 65267;ﺨﻰ ﻧﻴﺰ ﻧﻤﻰ ﺗﻮﺍ&= #65255;ﺪ' ﻫﻤﻪ ﺭﺍ ﻃﻰ ﮐﻨ= ﺪ.ﺯﻳﺮﺍ ﺗﻌﺼّﺒﺎﺕ ﻣﺬ= 5259;ﺒﻰ ﻭﻧﮋﺍﺩﻯ ﻣﻠّ= 5264; ﻭ ﻋﻠﻤﻰ ﭘﺎ ﺩﺭ= ﻣﻴﺎﻥ ﻣﻴﮕﺬﺍﺭﺩ.ﻭ ﻫ&= #65256;ﺮ ﺷﻨﺎﺳﻰ ﺭﺍ ﺑﺴ&= #65262;ﻯ ﺍﻧﺤﺮﺍﻑ ﻣﻴﺒ&#= 65198;ﺩ.ﮐﻪ ﺩﺭ ﻗﻬﺮﻣﺎﻥ ﺍ&= #65235;ﺴﺎﻧﻪﺍﻯ ﺍﻳﻦ ﺗﻌﺼّﺒﺎ= 5173; ﺟﺎﻯ ﻧﺪﺍﺭﻧﺪ.&= #65261;ﻟﻰ ﻫﺮ ﻣﺬﻫﺐ ﻭﻣﮑ&= #65176;ﺒﻰ ﺁﻥ ﻗﻬﺮﻣﺎﻧﺎ&#= 65253; ﺭﺍ'ﺑﺮ ﺣﺎﻝ ﻣﻮ= ﺭﺩ ﻋﻠﺎﻗﻪ ﺧﻮﺩ ﺗ&= #65220;ﺒﻴﻖ ﻣﻴﺪﻫﺪ. ﭘس ﺩﻭ&= #65169;ﺎﺭﻩ ﺑﺘﻌﺼّﺐ ﻭ ﺍﻧ&#= 65188;ﺮﺍﻑ ﺑﺎﺯ ﮔﺸﺘﻪﺍﻧ&#= 65194;.ﺍﮔﺮ ﮐﻪ ﺑﻬﺮ ﻣﺬﻫﺐ = ﻗﺸﺮﻯ ﻭ ﻳﺎ ﻣﮑﺘﺐ ﻓﮑ= ﺮﻯ ﻭ ﺑﻮﺩﻩ ﺑﺎﺷﻨ&= #65194;.ﻭ ﺍﻳﻦ ﻣﺸﮑﻞ ﺣﻘ&= #65268;ﻘﺖ ﺩﺭ ﺑﺤﺶ ﻫﻨﺮﺍ&= #65203;ﺖ'ﮐﻪ ﮔﻔﺘﻨﻰ ﻫﺎﻯ ﺩ&= #65267;ﮕﺮﻯ ﻧﻴﺰ ﻗﺎﺑﻞ ﻃﺮ&= #65185; ﺍﺳﺖ.ﻃﺒﻴﻌﻰ ﺍ&= #65203;ﺖ ﻫﺮﮐس ﻭﻗﺎﻳﻊ &#= 65251;ﺎﺩﻯ ﺭﺍ ﺣﻘﺎﻳﻖ ﺑﺪ&= #65165;ﻧﺪ'ﭘس ﺑﻤﻮﺍﺯﺍﺕ ﺍﻳ&#= 65254; ﺣﺎﻝ'ﺍﻟﻬﺎﻣﺎ&#= 65173; ﻧﺎﺳﻮﺗﻰ ﻭﺭﻭ&#= 65165;ﻧﻰ ﺁﻟﻮﺩﻩ ﻣﺎﺩﻯ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﻭﻫﻨﺮﻣ&#= 65256;ﺪ ﺑﺎﺯﮔﺸﺘﻪﺍﺯ &#= 65251;ﺮﺍﺗﺐﻣﻠﮑﻮʋ= 75;ﻰ ﺑﺎﺻﻮﺭای اﻟʌ= 60;ﻰ ﺑﺨﻠﻖ ﮐﺎﺭﻣﺎ&#= 65267;ﻪ ﺧﻮﺩﺭﺍﻏﻴﺮ ﻣ&#= 65166;ﺩﻯ ﺩﺍﺭﺩ.ﮔﺮﭼﻪ ﺩ&= #65197; ﺳﻤﺒﻮﻟﻴﺴﻢ'ﺁ&#= 65255;ﺮﺍ ﻣﺎﺩﻯ ﺗﻨﺰﻳﻞ &= #65251;ﻨﻄﻘﻰ ﻭ ﺑﻴﺎﻧﻰ ﻣﻴﻨ&= #65252;ﺎﻳﺪ. ﺯﻳﺮﺍ ﻫﻤﻴﺸﻪ &= #65193;ﺭ ﺳﻴﺮ ﺁﻓﺎﻕ ﺍﻟ&= #65260;ﻰ ﻫﺴﺘﻨﺪ'ﻭ ﺭﺿﺎ&= #65267;ﺖ ﺑﻠﺤﻈﻪﺍﻯ ﺳﻴ&#= 65198; ﺁﻓﺎﻕ ﻣﺎﺩﻯ ﻧ&= #65252;ﻴﮑﻨﺪ. ﭼﻪ ﺭﺳﺪ ﺑﺴﻴﺮ = ﺃﻧﻔس ﻭ ﺭﻭﺍﻥ ﮐﻪ ﭼﻮ= ﻥ ﺭﻭﺡ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺭﺳﻴﺪﻧﺪ ﻣﻌﺮ&#= 65165;ﺝ ﮐﻨﻨﺪﮔﺎن ﻫﻤ= 5268;ﺸﻪ ﺑﺮﺍﻯ ﻫﺮ ﺗﻔﮑ&= #1617;ﺮﻯ ﭘﺮﻭﺍﺯﻯ ﺩﺍﺭ&#= 65255;ﺪ' ﺗﺎ ﺑﻤﻨﺒﻊ ﻫﺎ&= #65263; </spa= n>ﺑﺎﻟﺎﺗﺮ ﺁʌ= 53; ﺑﺮﺳﻨﺪ . <o:p></o:p> ﻭﻗﺘﻰ ﮐ= ;ﻪ ﺩﺭ ﺑﺮﺍﺑﺮ ﻳﻚ = ﻧﻤﺎﻳﺶ ﻧﺎﻣﻪ ﺳﺎﻳﮑﻮ&#= 65247;ﻮﮊﻳﻚ ﻣﻴﮕﻮﺋﻴﻢ'ﻣﺎ &= #65191;ﻮﺩ ﺭﺍ ﺩﺭﺑﺮﺍﺑﺮ &= #65267;ﻚ ﻧﻈﺮﻳﻪ ﻋﻠﻢ ﺍ&= #65247;ﻨﻔس ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ' = ﻧﻤﻰ ﺑﻴﻨﻴﻢ. ﺑﻠﮑﻪ = ﺧﻮﺩﺭﺍ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻧ&= #65262;ﺍﺭﻯ ﻣﻰ ﺑﻴﻨﻴﻢ ﮐﻪ = ﺟﻮﺍﻧﺒﻰ ﺍﺯ ﻭﺍﻗﻊ ﺭﺍ ﻧ= ﺸﺎﻥ ﺑﺪﻫﺪ. ﻭﻭﺍﻗﻌ&= #65264; ﻣﺎﺩﻯ ﻭﺣﺘﻰ ﺭ&= #65261;ﺣﻰ ﻳﺎ ﺭﻭﺍﻥ ﻣﺎﺩ&= #65263; ﺑﺎﻧﺴﺎﻥ ﻣﻴﺪ&#= 65259;ﺪ.ﻭ ﺍﺯ ﺍﻳﻦ ﺑﻌﺪ ﺍ= ﻧﺴﺎﻧﻰ ﺍﺳﺖ.ﮐﻪ ﻣﺎﻫﻴ&= #1617;ﺖ ﺣﻴﻮﺍﻧﻰ ﻭﺍﻟ&#= 65260;ﻰ ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﺭ= ﻭﺡ ﺍﻟﻬﻰ ﺍﺳﺖ'ﺍﺯ = ﺁﻥ ﺳﺎﺧﺘﻪ ﺷﺪﻩ ﺍ&= #65197;ﺍﺋﻪ ﻣﻴﺪﻫﺪ ﭘس ﺑﺎ&#= 65267;ﺪ ﺑﻌﺪ ﺍﻧﺴﺎﻧﻰ &= #65197;ﺍ ﺭﻭﺣﻰ ﻭﻣﻠﮑﻮ&#= 65175;ﻰ ﻭ ﻋﺎﻃﻔﻰ ﻭ ﺍﻟ= ﻬﻰ'ﺑﺮﺗﺮ ﺍﺯ ﻣﺎﺩﻩ ﺑﺪﺍ&= #65255;ﻴﻢ. ﺍﮔﺮ ﻣﺎ ﺑﺎﻫﻤ&= #65268;ّﺖ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65193;ﺭ ﺍﻧﺴﺎﻥ'ﻭﺣﺘﻰ &= #65259;ﺮﻣﻮﺟﻮﺩﻯﭙA= 264; ﻣﻴﺒﺮﻳﻢ.ﻭﺁﻳ&#= 65256;ﺪﻩ ﺑﺮﺗﺮ ﺭﺍ ﺩﺭﻧ&= #65224;ﺮ ﺑﮕﻴﺮﻳﻢ</sp= an>' ﺗﺎ ﺍﻣﺮﻭﺯ= ; ﺑﺸﺮﻯ ﻭﻣﺎﺩﻯ ﻭ ﺳﻄﺢ = ﺗﮑﺎﻣﻞ ﻓﻌﻠﻰ'ﭼﻪ ﺭﺳﺪ = ﮐﻪ ﺑﺨﻮﺍﻫﻢ ﺑﮕﺬ&#= 65207;ﺘﻪ ﺗﻮﺟّﻪ ﮐﻨﻴﻢ' &= #65261;ﺩﻝ ﺧﻮﺵ ﺑﺎﺷﻴﻢ . ﭼ= ;ﻮﻥ ﻫﻨﺮﻣﻨﺪ ﺑﺨﺼ&#= 65262;ﺹ ﺩﺭ ﻫﻨﺮ ﺍﻟﻬﻰ = ﺗﮑﺎﻣﻞ ﺭﻭﺣﺪﺍﺭﺩ' ﮐﻪ = ﻣﻌﺘﻘﺪ ﺍﺳﺖ' ﺑﺮﺍﻯ ﻭﺍ= ﻗﻊ ﻧﺎﺳﻮﺗﻰ ﻣﺎﺩ&#= 65263;'ﻭﺣﺘﻰ ﺟﻨﺒﻪ ﻫﺎﻯ ﺭﻭ&= #65187;ﻰ ﺑﺮﺗﺮ ﺍﺯ ﻣﺎﺩ&= #65257;'ﮐﻪ ﻧﺎﭘﻴﺪﺍ ﺍﺳﺖ'&= #65169;ﻰ ﻣﻌﻨﻰ ﺑﻮﺩﻥ ﻳ&= #65166; ﮐﻢ ﻣﻌﻨﻰ ﺑﻮﺩ&= #65253; ﺣﺎﻝ ﺭﺍ'ﺩﺭ ﺑﺮ= ﺍﺑﺮ ﺁﻳﻨﺪﻩ ﺑﺮﺗﺮ &= #65255;ﺸﺎﻥ ﻣﻴﺪﻫﺪ. ﻣﮕﺮ ﺍ= ﻳﻨﮑﻪ ﻭﺍﻗﻊ ﮐﻨﻮﻧﻰ &= #65261;ﻣﻮﺟﻮﺩ ﻣﺎﺩﻯ ﻭ ﻫﺴﺘﻰ'= ﻭ ﺣﺘﻰ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺑﺎ ﺗﻤﺎﻡ ﺗﺮﻗ&= #1617;ﻴﺎﺕ ﺗﮑﺎﻣﻞ ﺃﺯﻟﻰ &= #65175;ﺎ ﮐﻨﻮﻥ ﺁﻧﺮﺍ'ﺩ&= #65197; ﻧﻄﺎﻕ ﻭﻣﺤﺪﻭ&#= 65193;ﻩ ﻋﺎﻟﻤﻰ ﺩﻳﮕﺮ &= #65261; ﺑﺮﺗﺮ ﺑﺪﺍﻧﻴ&#= 65250;.ﻧﻪ ﻓﻘﻂ ﺟﻨﺒﻪ ﻓﻠ&= #65204;ﻔﻰ ﻭ ﻓﮑﺮﻯ ﻭ ﻋﻘﻠ= ﺎﻧﻰ ﻭﺿﻊ ﻣﻮﺟﻮﺩ'ﺑ&= #65166; ﺗﻤﺎﻡ ﺧﻮﺑﻰ ﻫ&= #65166;ﻯ ﺁﻥ.ﺑﻠﮑﻪ ﺩﺭ ﻳ= ﻚ ﺟﻬﺎﻥ ﮐﻠّﻯﺘ= 5198; ﻭ ﻧﻈﺮﻳﻪ ﺟﺎﻣ&= #65226; ﺗﺮ'ﻭ ﺍﺻﻮﻝ ﺍﻋ= ﺘﻘﺎﺩﻯ ﺑﺎﻟﺎﺗﺮ ﺑﺪﺍ&#= 65255;ﻴﻢ.ﮐﻪ ﺑﺪﻭﻥ ﭼﻨﻴﻦ ﻧ&= #65224;ﺮ ﺑﺮﺍﻯ کلّی ﺗʋ= 98; ﻭ ﺍﻟﻬﻰ ﺗﺮ ﻭ ﺃﺑ= ﺪﻯ ﺗﺮ'ﻧﻤﻴﺘﻮﺍﻥ &= #65169;ﻨﺘﻴﺠﻪﺍﻯ ﺩﺭﺳﺖ ﺭﺳﻴﺪ.ﻭ&= #65175;ﮑﺎﻣﻞ ﻓﮑﺮﻯ ﻭ ﺗﻌﺎﻟ&= #65264; ﻫﺎﻯ ﻧﻮﻋﻰ'ﻭ ﺁ= ﻳﻨﺪﻩ ﻫﺎﻯ ﺑﺴﻴﺎﺭ ﻭ = ﺑﺴﻴﺎﺭ ﻋﻈﻴﻢ ﺗﺮ ﺑﻌﺪ&= #65263; ﺭﺍ'ﺩﺭ ﺧﻠﺎﺻی اﺯ ﭼﻨﻴﻦ ﻧﻈﺮ&#= 65267;ّﺎﺕ'ﺍﺯ ﻋﺎﻟﻢ ﺩﻳﮕﺮ ﭘ&= #65268;ﺸﻴﻥﻤﻴﺮﻭﻧA= 194;.ﺗﻌﺎﻟﻰ ﺍﺯ= ﻣﺎﺩﻩ= ; ﻣﺮﺩﻩﻳﺎ ﺯﻧﺪﻩ ﺳﻄﻮﺡ ﻧ&= #65262;ﻋﻰ ﻭ ﺑﺸﺮﻯ'ﺑﺎ ﻓﺮ= ﺍﻭﺍﻥ ﮐﺮﺍﻣﺎﺕ ﺣﻴﺎ&#= 65175;ﻰ ﺟﺎﻟﺐ ﺁﻥ'ﮐﻪ ﺑ= ﺘﻌﺎﻟﻰﻫﺎﻯﻏ= 5268;ﺮ ﺗﮑﺎﻣﻠﻰ ﺗﺼﻮ&#= 65197; ﻣﺎ'ﻭﻟﻰ ﺣﺘﻤﻰ = ﭘﻴﺶﻣﻴﺮﻭﻧﺪ.&#= 64400;ﻪ ﺍﻓﮑﺎﺭ ﭼﻨﺎﻥ &= #65153;ﻳﻨﺪﻩﺍﻯ'ﺣﺪ= 617; ﺃﻗﻞ ﺩﺭﻋﻘﻞ ﺍ&= #65255;ﺴﺎﻥ ﮐﻨﻮﻧﻰ ﺳﺎﻟﻚ'&= #65239;ﺎﺑﻞ ﺍﻧﮑﺎﺭ ﻧﻴﺴﺖ. = ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺩﻟﻴ&#= 65246; ﺻﺤّﺖ ﻭ ﺩﺭﺳﺘ&#= 65264; ﭼﻨﻴﻦ ﺁﻳﻨﺪﻩ&#= 65165;ﻯ ﺭﺍ ﺑﻤﺎ ﻧﺸﺎﻥ = ﻣﻴﺪﻫﺪ.ﮐﻪ ﻣﺎ ﺻﺤﺒﺖ ﺍﺯ ﺗ= ﮑﺎﻣﻞ ﺭﻭﺣﻰ'ﻫﻤﺎﻥ ﺧ&= #65262;ﺍﺳﺘﻪ ﺧﺪﺍﻭﻧﺪ ﻳﺎ ﻃ&= #65170;ﻴﻌﺖ'ﻭﻳﺎ ﻓﻄﺮﺕ ﺫﺍﺗﻰ ﺍ&= #65255;ﺴﺎﻥ ﻭﻫﺮ ﻣﻮﺟﻮﺩﻯ &= #65193;ﺭ ﻫﺴﺘﻰ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ. ﻭ ﺑﺪﻧﺒﺎﻝ ﻫﺮ&= #65255;ﻈﺮﻳﻪﺍﻯ ﻭﻟﻮ ﻣﻮﻗّﺘﺎ &#= 65193;ﺭﺳﺖ.ﻳﺎﮐﻪ ﻣﻔﻴﺪ ﺑﺎﺷﺪ'ﻧ&= #65170;ﺎﻳﺪ ﺑﻮﺩﻩ ﺑﺎﺷﻴﻢ.&= #65261; ﺍﻟّﺎ ﺑﻤﻌﻨﻰ &#= 65153;ﻥ ﺍﺳﺖ'ﮐﻪ ﻣﺮﺣﻠ&= #65258; ﺑﺮﺗﺮ ﺍﺯ ﺁﻥ ﺑ= ﺮﺗﺮﻯ ﻫﺎﻯ ﻣﻮﺭﺩ ﺗﺼ&= #65262;ﺭ ﺧﻮﺩﺭﺍ ﻧﺎﺩﻳ&#= 65194;ﻩ ﺑﮕﻴﺮﻳﻢ.ﮐﻪ ﻋ&= #65268;ﻦ ﺟﻬﺎﻟﺖ ﻭ ﻋﻘﺐ = ﻣﺎﻧﺪﮔﻰ ﮐﻨﻮﻧﻰ ﺍﺳﺖ.ﻭ = ﻗﻄﻌﺎ ﻋﺎﻣﻞ ﺣﻘﺎﺭﺗ&#= 65260;ﺎﻯ ﺗﻔﺴﻴﺮ ﺑﻌﺪ ﺍ&= #65199; ﻣﺮﮒ ﻫﺮ ﺍﻧﺴﺎ&= #65253; ﻣﺘﻔﮑّﺮ ﺧﻮﺍ= 5259;ﺪ ﺑﻮﺩ.ﮐﻪ ﻣﺎ ﺍﺯ= ﮐﺎﺭﻣﺎﻫﺎﻯ ﺟﻬﻨّﻤﻰ ﺟﻬﺎ= 5253; ﺩﺭ ﺗﮑﺮﺍﺭ ﮔﺬ&= #65207;ﺘﻪﻫﺎﻯ ﻧﻮﻋﻰ ﺩﺭ ﺁﻳﻨ&= #65194;ﻩ ﻫﺎﻯ ﺣﻘﻴﺮ'ﺩﺭ = ﻫﻤﻴﻦ ﺟﻬﺎﻥ ﺟﻬﻨّﻤ= 5264; ﮐﻨﻮﻧﻰ ﺧﻮﺩ ﺧ&= #65262;ﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﺯﻳﺮﺍ ﺧ&= #65194;ﺍ ﻭ ﻃﺒﻴﻌﺖﻭ ﻓﻄ&= #65198;ﺕ ﻳﮑﺎﻳﻚ'ﺑﻤﺎ ﺍ&= #65183;ﺎﺯﻩ ﻧﺎﺑﻮﺩ ﺷﺪﻥ ﺁ&= #65255;ﺮﺍ ﻧﻤﻰ ﺩﻫﺪ. ﻣﮕﺮ= ﺍﻧﺴﺎﻥ ﺁﺯﺍﺩ ﻭﮐﻢ ﻋﻘ&= #65246;'ﻭﻳﺎ ﻣﮑﺘﻔﻰ ﺑﻠﺬﺕ &= #65235;ﺮﻳﺒﻨﺪﻩ'ﮐﻪ ﻟﺤﻈﻪﺍﻯ ﺩﺭ ﻟ&= #65196;ﺕ ﺯﻧﺪﮔﻰ ﺑﺎﺷﻴ&#= 65250;.ﮐﻪ ﺍﻳﻦ ﮔﻮﻧﻪ ﺍﻧ&= #65204;ﺎﻧﻬﺎ' ﻭ ﻋﻘﻞ ﻭﮐﻤﺎﻟ&= #65166;ﺕ ﻧﺎﭼﻴﺰ ﺁﻧﻬﺎ &= #65255;ﻤﻰ ﺗﻮﺍﻧﺪ ﻣﻮﺭﺩ &= #65239;ﺒﻮﻝ ﻣﺎ ﺑﺎﺷﺪ.ﮐﻪ ﺑ= ﺪﻧﺒﺎﻝ ﺣﻘﻴﻘﺖ ﺍﺯ ﻭﺍ&= #65239;ﻌﻴّﺎﺕ'ﻭ ﺑﺪﻧﺒﺎﻝ ﺑﻬﺘ&#= 65198; ﺍﺯ ﺑﻬﺸﺘﻬﺎﻯ &= #64400;ﻨﻮﻧﻰ ﻫﺴﺘﻴﻢ.ﮐﻪ ﺍﮔ&= #65198; ﺑﺪﻧﺒﺎﻝ ﺑﻬﺸ&#= 65174;ﺑﺮﺗﺮ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ'= ﮔﻔﺘﻪ ﮐﻨﻮﻧﻰ ﺧﻮﺩ ﻧ&= #65170;ﺎﺷﻴﻢ' ﻣﻨﻄﻘﺎ ﻭ ﻗﻄﻌ&= #65166; ﺭﺍﻩ ﺣﻘﺎﺭﺕ ﻭ = ﺟﻬﻨّﻤﻬﺎﻯ ﻧﻮﻋﻰ'ﻭ ﺍﺳﺎﺭ&= #65175;ﻬﺎﻯ ﮊﻧﺘﻴﻚ ﻓﻄﺮﺕ &= #65191;ﻮﺩ ﺃﺳﻴﺮﺧﻮﺍﻫﻴ= 5250; ﺑﻮﺩ.ﻭ ﻣﺎ ﻗﺼﺪ= ﻧﺠﺎﺕ ﺧﻮﺩ ﺍﺯ ﻫﺮ ﻧﻮ= ﻉ ﺍﺳﺎﺭﺕ ﻧﻮﻋﻰ &= #65251;ﻴﺒﺎﺷﻴﻢ.ﻭﻣ= 5268;ﺨﻮﺍﻫﻴﻢ ﺍﺯ ﺯﻧﺪﺍﻥ ﮐﻮ&= #64380;ﻚ ﺗﺮ ﺣﺘﻰ ﺍﺯ ﺯﻧ= ﺪﺍﻥ ﺑﺰﺭﮔﺘﺮ ﺧﻠﺎ&#= 65211;ﻰ ﻳﺎﺑﻴﻢ. ﮐﻪ ﺑﻰ= ﻧﻬﺎﻳﺖ ﺩﻳﻮﺍﺭﻫﺎﻯ </spa= n>ﺯﻧﺪﺍﻧﻬﺎ᥾= 3; ﺑﺰﺭﮔﺘﺮ ﻣﺘﻮﺍﻟﻴﺎ' ﺑﺪ&= #65261;ﺭﺍﺩﻭﺭ ﻣﺎ ﻗﺮﺍﺭ ﺩﺍﺭ&= #65193;. ﺯﻧﺪﺍﻧﻬﺎﻯ ﻧ&#= 65262;ﻋﻰ ﮐﻨﻮﻧﻰ ﺑﺸﺮﻯ &= #65197;ﺍ ﻧﻴﺰ ﻧﻬﺎﻳتی = 5192;ﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﭘس ﻃﺮﺣ&#= 65264; ﺑﺮﺍﻯ ﺁﺯﺍﺩﻯ &= #65165;ﺯ ﭼﻨﺎﻥ ﺯﻧﺪﺍﻥ &= #65261;ﺟﻮﺩ ﺣﺘﻰ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﻴﻢ.ﮐﻪ ﻣﻔ&= #65268;ﺪ ﻧﺠﺎﺕ ﺍﺯ ﺯﻧﺪ&= #65165;ﻧﻬﺎﻯ ﺑﻌﺪﻯ ﻭﺣتی اA= 199; ﺯﻧﺪﺍﻥ ﺍﺣﺘﻤ&#= 65166;ﻟﺎ ﻧﻬﺎﺋﻰ ﻧﻴﺰ ﺧ&= #65248;ﺎﺻﻰ ﺑﻴﺎﺑﻴﻢ.ﮔﻮﺋ&#= 65264; ﺯﻧﺪﺍﻧﻴﺎﻥ ﻣ&#= 65268;ﺨﻮﺍﻫﻨﺪ ﺗﻮﻧﻠﻰ ﺑﺴﺎﺯ&#= 65255;ﺪ ﮐﻪ ﺍﺯ ﺯﻧﺪﺍﻥ = ﻓﻌﻠﻰ ﻓﺮﺍﺭ ﮐﻨﺪ. ﻭﻟ= ﻰ ﮔﺮﻓﺘﺎﺭ ﺩﻳﻮ&#= 65165;ﺭﻫﺎﻯ ﺯﻧﺪﺍﻥ ﺑﺰﺭﮔ&#= 65176;ﺮ ﺑﻌﺪﻯ ﺧﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ.ﭘس ﺑﻬﺘﺮ &= #65165;ﺳﺖ ﺗﻮﻧﻠﻰ ﺭﺍ ﺣﻔ&= #1617;ﺎﺭﻯ ﺑﺮﺍﻯ ﻧﺠﺎﺕ ﻭ = ﻓﺮﺍﺭ ﮐﻨﻨﺪ'ﮐﻪ ﺍﺯ ﺯ= ﻳﺮ ﺁﺧﺮﻳﻦ ﺩﻳﻮﺍ&#= 65197; ﺯﻧﺪﺍﻥ ﻋﻈﻴﻢ &= #65255;ﻬﺎﺋﻰ ﺧﻠﺎﺻﻰ ﺑﻴﺎﺑ&#= 65256;ﺪ.ﻳﺎ ﺍﺯﻫﻤﺎﻥﻔﻄﺮ= 5173; ﻫﺎﻯ ﺣﻘﻴﺮ ﻧﻮ&= #65227;ﻰ'ﻭﻗﺘﻰ ﮐﻪ ﺑﻔﺮﺽ ﺑﺘﻮ&= #65165;ﻧﻴﻢ'ﺧﺪﺍﻭﻧ= 5194; ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺭﺍ ﺭﺍﺿﻰ ﺍﺯ ﺧ= ﻮﺩ ﮐﻨﻴﻢ.ﮐﻪ ﻓﺮﻣ&= #65166;ﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﻧﻬ&= #65166;ﺋﻰ ﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪ&= #65259;ﻴﻢ.ﻭﻟﻮ ﺩﺭ ﭼﻨﺪﻳﻦ ﻣﺮ&= #65187;ﻠﻪ ﺣﻔّﺎﺭﻯ ﺗﻮﻧ= 5246; ﻧﺠﺎﺕ ﺍﺯ ﺯﻧﺪ&= #65165;ﻥ ﺑﺸﺮﻯ'ﮐﻪ ﺑﺘﻮ&= #65165;ﻧﻴﻢ ﺑﮑﻤﺎﻟﺎﺕ ﺑﺮ&#= 65175;ﺮ ﻣﻴﺴّﺮﻧﻮﻉ ﺑ= 5208;ﺮﻯ ﺑﺮﺳﻴﻢ. ﭼﻮﻥ ﺩ= ﺭ ﺳﻠﻮﻙ ﺍﻟﻬی ﺒ&#= 64345;ﻴﺸﻨﻬﺎﺩ ﺧﺪﺍﻭﻧﺪ ﺑﻌﺮ&#= 65205; ﺭﺣﻤﺎﻥ ﺑﺮﺳﻴ&#= 65250; ﺗﺎ ﺑﺮﺍﻯ ﺍﺩﺍ&= #65251;ﻪ ﺣﻔّﺎﺭﻯ ﺗﻮﻧ= 5246; ﻓﺮﺍﺭ ﺍﺯ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴﺰ'ﺗﻮ&= #65165;ﻥﺮﺟﻌﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴ&#= 65250;. ﻳﻌﻨﻰ ﺗﮑﺎﻣﻞ &= #65155;ﺑﺪﻯ ﻭﻧﻈﺮﻳﻪ ﻓﮑﺮ&#= 65263; ﻭ ﻓﻠﺴﻔﻰ ﺑﺎﻟ&= #65166;ﺗﺮﻳﻦ ﺭﺍ ﺩﻧﺒﺎﻝ ﮐﻨ&= #65268;ﻢ. ﮐﻪ ﺁﻧﺮﺍ ﻫﻨﺮ = ﺍﻟﻬﻰ ﻭ ﻫﻨﺮﻣﻨﺪﻯ ﻣ&= #65262;ﻓّﻖ می ﺪﺍﻧﻴﻢ.ﻭ ﻟ&#= 65196;ﺍ ﻣﻴﮕﻮﺋﻴﻢ'ﻣﺮ&#= 65165;ﺗﺐ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﻣ&= #65194;ﺑّﺮ ﺃﺯلی ﺃﺑﺪﻯ ﻳ= 4401;ﺎﻳﻚ ﻣﺎ ﻭ ﺗﻤﺎﻣﻰ ﻫ= ﺴﺘﻰ'ﺩﺭ ﻧﺼﺎﻳﺢ ﻭ ﭘﻴﺸ&= #65256;ﻬﺎﺩ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ ﭘس ﺍﺯ ﻋ&= #65170;ﻮﺭ ﺍﺯﻣﺮﺣﻠﻪﺍﻭ= 5245; ﻧﺠﺎﺕﺍﺯ ﻧﻮﻉ &= #65169;ﺸﺮﻯﺮﺍﺑﭙﺬA= 267;ﺮﻳﻢ.ﮐﻪﻧﻈﺮ᥾= 7;ّﻪﺍﻳﺪﺁﻝ ﻭﻧﺴﺒﺘﺎ ﻧﻬﺎ&#= 65163;ﻰ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺪﻫﻨﺪ. ﻭ ﻃﺒﻌ= ﺎ ﺩﺍﺭﺍﻯ ﺍﻧﻌﻄ&#= 65166;ﻑ ﻋﺠﻴﺒﻰ ﺑﺮ ﺣﺴ&= #65168; ﻫﻤﻪ ﺍﺣﻮﺍﻝ ﻳ&= #64401;ﺎﻳﻚ ﺍﻧﺴﺎﻧﻬﺎ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﺍﮔﺮ ﺁﻣﺎﺩﻩ ﺑﺎﺷﻨ&#= 65194;'ﮐﻪ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #65169;ﺮﺍﻯ ﺗﻐﻴﻴﺮ ﻭ ﺗﮑﺎ&= #65251;ﻞ ﻭﺗﺮﺑﻴﺖ'ﺭﺍ ﺗ&= #65166; ﺷﺮﻁ ﮔﺎﻫﻰ ﺍﺯ = ﻧﻈﺮ ﺍﻟﻬﻰ ﺗﺄﻣﻴﻦ &= #64400;ﺮﺩﻩ ﺑﺎﺷﻴﻢ.ﭼﻪ ﺭﺳ&= #65194; ﮐﻪ ﺑﺨﻮﺍﻫﻴﻤ&#= 65153;ﻥ ﻧﻈﺮﻳﻪ ﺳﻠﻮﮐ&#= 65264; ﺍﻟﻬﻰ'ﺗﻨﻬﺎ ﺭ&= #65165;ﻩ ﻧﺠﺎﺕ ﺍﺯ ﺯﻧﺪ&= #65165;ﻥ ﻭ ﺣﺼﺎﺭ ﻧﻮع ﺒ&= #65208;ﺮﻯ ﮐﻨﻮﻧﻰ ﻣﻨﮑﺮ &= #65207;ﻮﻳﻢ. ﺁﻧﮕﺎﻩ ﺑﻘﻮﻝ &= #65197;ﻭﺍﻥ ﺷﻨﺎﺳﺎﻥ ﻭ ﻣﺘ&= #65236;ﮑّﺮﻳﻦ ﮔﺬﺷﺘﻪ'ﻋﺎﺭﻓ&#= 65166;ﻥ ﺍﻟﻬﻰ ﺭﺍﻩ ﺗﻮ&= #65169;ﻪ ﻭ ﺑﺎﺯﮔﺸﺖ ﺍﺯ = ﻓﮑﺮ ﺍﻧﮑﺎﺭﻯ ﺧﻮﺩ'&= #65255;ﺨﻮﺍﻫﻴﻢ ﺗﻮﺍﻧﺴﺖ ﻋﺒﻮ&#= 65197; ﮐﻨﻴﻢ.ﻣﮕﺮ ﭘس &= #65165;ﺯ ﻃﻰ ﮐﺎﺭﻣﺎﻫﺎ &= #65261;ﺗﺄﻣﻴﻦ ﻣﺠﺪﺩ ﺍﻣﮑﺎﻧ&#= 65166;ﺕ'ﻭ ﮐﺮﺍﻣﺎﺕ ﻭ ﺷﺮ&= #65165;ﻳﻂ ﻟﺎﺯﻡ ﺩﺭ ﺟﻬﻨ&= #1617;ﻤﻬﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ' ﺗﺎ = ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ' ﺑﻬﻤﻴﻦ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻭﺑﺎ ﺗﮑﺎﻣﻠﺎ&#= 65173; ﻃﺒﻴﻌﻰ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ ﺑﺮﺳﻨﺪ. ﻭﻃﻰ ﺻ= ﺪﻫﺎ ﻫﺰﺍﺭ ﺳﺎﻝ'ﮐﻪ = ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗ&= #65166; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭ&= #65165; ﻣﻮﻓﻖ ﮔﺮﺩﻧﺪ. = ﻳﺎ ﺣﺪ ﺃﻗﻞ ﺑﺸﻬﻮ&= #65193; ﻗﺎﺋﻢ ﺭﻭﺡ ال= 602;ُدُس 'ﻭ ﻳﺎ ﺑﺸﻬﻮﺩ ﭼ= ;ﻬﺎﺭﻡ ﻣﺮﺗﻀﻮﻯ ﻋﻠﺎ&#= 65251;ﺖ ﺭﺿﺎﻳﺖ ﺍﻟﻬﻰ &= #65169;ﺮﺳﻨﺪ.ﻟﺬﺍ ﺟﺎﻯ ﺍﻧﮑﺎﺭ ﻭ&= #65175;ﻌﺠّﺐ ﻫﻢ ﻧﻴﺴﺖ'ﮐﻪﺑ&= #64405;ﻮﺋﻴﻤﺒﺎ ﺗﻤﺎﻡ ﻧﻈﺮﻳّ= 5166;ﺕ ﻓﻠﺴﻔﻰ ﻭﻋﻠﻤ&#= 65264; ﻭﻫﻨﺮﻯ'ﺑﺎ ﺗﻤ&= #65166;ﻡ ﺁﻣﻮﺯﺷﻬﺎﻯ ﻧ&#= 65204;ﺒﻰ ﺁﻥ'ﺣﺠﺎﺏ ﺃﻋﻈ&= #65250; ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﺷﺎﻧس ﺭﺳﻴﺪﻥ &#= 65169;ﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺑﺮﺧﻮﺩ ﺑﺒﻨﺪﻳﻢ.ﺯﻳﺮ&#= 65165; ﺃﺻﻞ ﻭﺟﻮﺩ ﻣﺎ&= #65193;ﻯ ﺗﻦ ﻭﺍﻋﺘﺼﺎﺏ &= #65251;ﺎ'ﻫﻤﺎﻥ ﺟﺎﻥ ﺣﻴﻮﺍﻧﻰ &= #65267;ﺎ ﻧﺎﺧﻮﺩ ﺁﮔﺎﻩ'&= #64400;ﻪ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﻴﮕﻮﺋﻴﻢ ﻫﺴﺖ. ﺍﮔﺮ ﺑﺎﻟ= ﺎﺗﺮ ﺩﺭ ﺍﻳﻦ ﺯﻧﺪﮔ&= #65264; ﻧﺮﻭﺩ'ﺳﻘﻮﻁ ﺑ&= #65268;ﺸﺘﺮ ﻭ ﺑﺪﺗﺮﻯ ﺍﺯ ﻫ= ﻢ ﺍﮐﻨﻮﻥ ﺩﺭ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﭘﻴﺪﺍ ﻣ&= #65268;ﺸﻮﺩ.ﻭﺍﺯ ﺃﺯل ﻤﺎ ﺩﺭ ﻗﻴ&= #65194; ﻭ ﺑﻨﺪ ﻓﻄﺮﺕ ﮊ= ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ ﺑﻮ&= #65193;ﻩﺍﻳﻢ ﻭ ﺣﺘﻰ ﻳﺎﻓﺘﻦ = ﻓﻄﺮﺗﻰ ﺑﻬﺘﺮ ﻧﻤﻴﺘﻮ&#= 65165;ﻥ ﺍﺯ ﻓﻄﺮﺕ ﺣﻴﻮ&= #65165;ﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻨ&= #65262;ﻧﻰ ﺧﻮﺩ ﺧﻠﺎﺻﻰ ﺑ&= #65268;ﺎﺑﻴﻢ .<o:p></o:p> ﺑﺎﺯ ﺑﻤ= ;ﻮﺿﻮﻉ ﻫﻨﺮ ﺗﻮﺟّﻪ ﻣ&#= 65268;ﮑﻨﻴﻢ'ﮐﻪ ﻣﻴﮕﻮﺋﻴﻢ ﻫﻨ&#= 65198;ﻣﻨﺪ ﻋﻤﻠﺎ ﻫﺴﺘﻰ ﻓ&= #65228;ﻠﻰ ﺭﺍ ﺗﺠﺪﻳﺪ ﺳﺎ&= #65199;ﻣﺎﻥ ﻣﻴﺪﻫﺪ.ﻭ ﺑﺎ ﮐ= ﻤﻚ ﺍﻟﮕﻮﻫﺎﻯ ﺟﻤ&#= 65166;ﻟﻰ ﻭﮐﻤﺎﻟﻰ ﻭ ﻋﻘ&= #65248;ﻰ ﻭ ﺍﻟﻬﻰ ﺭﺳﻴﺪ&= #65257; ﺍﺯﺁﻳﻨﺪﻩ ﻫﺎ &= #65255;ﻴﺎﻣﺪﻩ ﻭ ﺑﺮﺗﺮ'ﻭﻟﻮ ﺑ= ﻄﻮﺭ ﺳﻤﺒﻮﻟﻴﻚ ﮐﻪ &= #65193;ﺭ ﺷﻬﻮﺩﻫﺎﻯ ﺳﻠ&#= 65262;ﮐﻰ ﺑﺪﺳﺖ ﻣﻴﺂﻭﺭ&#= 65267;ﻢ' ﻫﺮﮐس ﺑﺎﻳﺪ ﺑ&#= 64401;ﻨﺪ.ﻭ ﮐﺎﺭﻯ ﻧﮑﻨﻴﻢ &= #64400;ﻪ ﺻﻔﺎﺕ ﻭﻣﺨﺘﺼ&#= 1617;ﺎﺕ ﻭﻣﺸﺨّﺼﺎﺕ ﻧ= 5204;ﺒﺘﺎ ﺣﻘﻴﺮ ﻓﻌﻠﻰ ﺧ&= #65262;ﺩ ﺭﺍ' ﺗثبیت ﻭ ﺗ= 5240;ﻮﻳﺖ ﮐﻨﻴﻢ'ﮔﻮﺋﻰ ﺍ&= #65255;ﺒﻮﻫﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﻓﺴ&= #65166;ﺩ ﻭ ﺁﻟﻮﺩﮔﻰ ﻭ ﻋ= ﻴﺐ ﻭﮐﻤﺒﻮﺩ'ﮐﻪ ﮐ&= #65248;ّﺎ ﻧﺎﻡ ﮔﻨﺎﻩ ﻭﻳ&= #64395;ﻩ ﺳﺎﻟﮑﺎﻥ ﺑﺮ ﺁ&= #65253; ﻣﻴﮕﺬﺍﺭﻳﻢ'ﺗ&#= 1579;بیت ﻭ ﺭﻳﺸﻪ ﺩﺍﺭ ﺷ= ﻮﺩ.ﮐﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﻭ&= #64380;ﺎﺭ ﮐﺎﺭﻣﺎﻫﺎ ﺷﻮ&#= 65267;ﻢ' ﮐﻪ ﺑﺎﻟﻌﮑس ﺍ&#= 65267;ﻦ ﺻﻔﺎﺕ ﺭﺍ ﺣﺬﻑ = ﭘس ﺍﺯ ﻓﻬﻢ ﻣﻴﻨﻤ&= #65166;ﺋﻴﻢ.ﻭ ﺍﮔﺮ ﺗﻮﺍﻧﺴﺘ&#= 65268;ﻢ ﺻﻔﺎﺕ ﻣثبت ﺍA= 247;ﻬﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺘﻘﻠﻴﺪ ﺍﺯ ﭘ&= #65268;ﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﮐﻪ ﺭ&= #65167;ّ ﻣﺮﺑّﻰ ﺳﻠﻮﮐ= 5264; ﺍﺳﺖ. ﮐﻪ ﺧﺪﺍﻭ= ﻧﺪ ﺩﺭ ﺭؤﻳﺎ ﺑﻄﺎ&#= 65247;ﺒﺎﻥﻠﻘﺎﻯ الهی'ﻭﻣﺴﺘﻌ᥷= 4; ﻭﺻﺎﺩﻕ ﻣﻌﺮﻓﻰ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﻭ ﺩﺭ ﺻﺪﺩ ﺗثبی= 78; ﻭ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﮐﺮﺩﻥ ﺍﻳﻦ ﺻﻔ&= #65166;ﺕ ﺟﺪﻳﺪ ﺍﻟﻬﻰ ﺩ&= #65197; ﻧﻈﺎﻡ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﻣﻴﻨﻤﺎﻳﺪ ﮐﻪ &= #65251;ﺎ ﺍﺯ ﺗﺤﻠﻴﻪ ﺑﻌ&= #65194; ﺍﺯ ﺗﺨﻠﻴﻪ ﻭ ﻗ= ﺒﻞ ﺍﺯ ﺗﺠﻠﻴﻪ ﻫﺎ&= #65263; ﺍﻟﻬﻰ ﻫﻔﺘﮕﺎ&#= 65255;ﻪ ﻣﻴﮕﻮﺋﻴﻢ ﻭﻏ&#= 65268;ﺮ ﺳﺎﻟﮑﺎﻥ ﻧﻪ ﻓ&= #65240;ﻂ ﭘﺎﮐﺴﺎﺯﻯ ﺻﻔ&#= 65166;ﺕ ﺣﻘﻴﺮ ﺣﻴﻮﺍﻧ&#= 65264; ﻭ ﺑﺸﺮﻯ ﻧﻤﻰ ﮐ= ﻨﻨﺪ'ﮐﻪ ﺑﺎﺭ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺍﻧﻰ ﺗثبیت ﻭ ﺗﻀﺨʌ= 68;ﻢ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﮐ&#= 65258; ﺑﺎﻋث ﮐﺎﺭﻣﺎ= 5259;ﺎﻯ ﭘس اﺯﻣﺮﮒ ﺁﻧ= 5260;ﺎﻣﻴﺸﻮﺩ.ﻭﺗ= 9;بیت ﺻﻔﺎﺕ ﻧﻴﮑﻮ'ﮐ&= #65258; ﻧﻪ ﻓﻘﻂ ﻓﺮﺍﻣ&= #65262;ﺷﻰ ﺩﺭﺳﺎﻟﻚ ﭘﺎﮐ&#= 65204;ﺎﺯﻯﺸﺪﻩ ﻧﺪﺍﺭﺩ'ﺣﺘﻰ ﻭ&= #65239;ﺘﻰ ﺑﺤﺮﺍﻧﻬﺎﻯ ش= 583;ید ﭼﻮﻥ ﻣﺮﮒ ﺩﺳﺖ = ﻣﻴﺪﻫﺪ. ﻟﺬﺍ ﺑﻨﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻣﻨﺘﻘﻞ &= #65251;ﻴﮕﺮﺩﺩ.ﺯﻳﺮ= 5165; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺷﺪﻩ ﺑﻬ&= #65198; ﺩﺭﺟﻪ ﮐﻤﺎﻝ'ﺩ&= #65197; ﻭﺍﻗﻊ ﺍﻳﻦ ﻫﻤ&= #65166;ﻧﻰ ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﻭ&= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺑﺮﺗﺮ &= #65191;ﻮﺩ ﺭﺍ ﻣﻴﻴﺎﺑﺪ. ﮐ= ﻪ ﺩﺭﻫﺮ ﺷﺐ ﻗﺪﺭ&= #65263; ﺍﻟﻬﻰ. ﮐﻪ ﻫﺮﻳ= ﻚ ﻋﻤﺮﻯ ﺍﺭﺯﺵ ﺍ&= #65247;ﻬﻰ ﺩﺍﺭﺩ'ﮐﻪ ﻣﻴﺘ&= #65262;ﺍﻥ ﺑﻴﻚ ﺗﺠﻠّﻰ ﺗ&#= 65166;ﺯﻩ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﺭﺳﻴﺪ. ﺑﺨﺼﻮﺹ = ﺩﺭ ﺷﻬﻮﺩ ﺷﺸﻢ ﻗﺎ&= #65163;ﻢ ﺭﻭﺡ القُدُس = ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ'&= #65261; ﮐﻤﺎﻝ ﻧﻬﺎﺋﻰ &= #65251;ﻴﺴّﺮﺷﻬﻮﺩʌ= 63; ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ.ﮐﻪ ﺍﻟﮕﻮﻯ ﺍﻟﻬﻰ &= #65247;ﺎﺯﻡ ﺍﻟﻮﺻﻮﻝ ﺑﺮﺍ&#= 65263; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174; ﮐﻪ ﺭﺟﻌﺖ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ ﺑﺘﻮ&= #65165;ﻧﺪ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﻌﺪ ﺑﻨﻤﺎﻳﺪ. = ﺣﺘﻰ ﺍﮔﺮ ﺷﻬﻮﺩ ﻫﻔ&= #65176;ﻢ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺭ&= #65165; ﻧﺪﺍﺷﺘﻪﺑﺎﺷ= 5194;' ﮐﻪ ﺧﺎﺹ ﺑﺎﺯﮔﺸﺘ&#= 64405;ﺎﻥ ﺑﺨﻠﻖ'ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﻗﺒﻞ ﺍﺯﻣﺮﮒ ﺩ&= #65197; ﺑﻴﻦ ﺳﺎﻟﮑﺎﻥ &= #65251;ﻮﻓﻖ ﺑﺸﻬﻮﺩ ﻧﻬﺎﺋ&#= 65264; ﺭﻭﺡ القُدُس = ﻣﻰ ﺑﺎﺷﺪ. ﮐﻪ ﭘﻴﺎ= ﻣﺒﺮ ﮔﻮﻧﻪ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﻨﺪ'ﻭﻧﻪ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253;.ﻣﮕﺮ ﮐﺴﺎﻧﻰ ﮐﻪ ﺑﺤ&= #64401;ﻤﺘﻬﺎﻯ ﺑﺮﺗﺮ ﺍﻳﻨﺎﻥ &= #65227;ﻠﺎﻗﻤﻨﺪ ﺑﺎﺷﻨﺪ.ﮐﻪ ﺣﺘ&= #65264; ﭼﻨﻴﻦ ﻋﻠﺎﻗﻪ&#= 65251;ﻨﺪﻯ ﮐﺎﺭ ﺳﻠﻮک اﻟ= 5260;ﻰ ﺭﺍ ﻧﻤﻰ ﮐﻨﺪ. ﻭ= ;ﻟﻰ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ &= #65199;ﻣﻴﻨﻪ ﺳﺎﺯ ﺍﺳﺘﻌﺪﺍ&#= 65193; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣ&= #65268;ﺒﺎﺷﺪ .<o:p></o:p> ﺗﻐﻴﻴﺮ= ﺍﺕ ﺟﻤﺎﻟﻰ ﻳﻚ ﺃث&#= 1585; ﻫﻨﺮﻯ' ﺑﺨﺼﻮﺹ = ﺁثاﺭ ﻫﻨﺮﻯ ﺍﻟﻬﻰ ﻭ = ﺳﻠﻮﮐﻰ'ﺗﻨﻬﺎ ﺭﺍﻩ ﺗﺠﺪﻳﺪ ﺳ&= #65166;ﺯﻣﺎﻥ ﻣﺎﻫﻴّﺖ ﺫﺍﺗ= 5264; ﻭﻭﺿﻊ ﮐﻨﻮﻧﻰ &= #65251;ﺎ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﺳﺖ. ﮐﻪ ﻧﺎﻡ ﻧ= ;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺭﺍ ﺩﺍﺭﺩ. ﺍﻟﺒ= ﺘﻪ ﮐﻤﺎﻝ ﻋﻈﻤﺖ ﮐ&= #65166;ﺭ ﻫﻨﺮﻣﻨﺪ'ﺗﻨﻬ&#= 65166; ﺍﻳﻦ ﻧﻴﺴﺖ ﮐﻪ = ﺩﺭ ﻧﻘﻞ ﻭﺍﻗﻊ ﺩﺭ = ﺃثر ﻫﻨﺮﻯ'ﺑﺨﻮﺍﻫ&#= 65194; ﺍﻣﺎﻧﺖ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ.ﻳﺎ ﺑﻴﺎ&= #65253; ﺩﺭﺳﺖ ﺍﺯ ﺁﻧﭽ&= #65258; ﻫﺴﺖ ﺭﺍ ﺑﮕﻮﻳ&= #65194;.ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﺍﺯ ﺍﺿﺎ&= #65235;ﺎﺕ ﺟﺪﻳﺪ ﻭ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﻋﻘﻠﻰ ﺑﺮﺗﺮﻯ &= #65193;ﺭ ﻫﻨﺮ ﺧﻮﺩ ﺍﺭﺍ&= #65163;ﻪ ﺑﺪﻫﺪ' ﮐﻪ ﺍﺭﺯ= ﺵ ﺗﺮﺑﻴﺘﻰ ﺩﻳﮕ&#= 65198;ﺍﻥ ﺭﺍ ﺩﺭﺑﺮ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﺪ.ﺍﻟﺒﺘﻪ &= #65165;ﻟﻬﺎﻣﺎﺕ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65166;ﺩﻯ'ﻣﺘﻨﺎﺳﺐ ﺩﺭﺟﻪ ﮐﻤﺎﻝ ﻭ = ﭘﺎﮐﻰ'ﻭ ﻳﺎ ﺁﻟﻮﺩﮔﻴﻬ&#= 65166;ﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65259;ﻨﺮﻣﻨﺪ ﺍﺳﺖ.ﻭ ﺍﮔﺮ ﺍﻳ= ﻦ ﻫﻨﺮ ﻳﻚ ﮐﺎﻣﻞ = ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺑﺮﺍﻯ ﻫﺮ ﺳﺎﻟ&= #65242; ﺑﺎﺷﺪ' ﮐﻪ ﺑﻌﺮ= ﺵ ﺭﺣﻤﺎﻥ ﻫﻢ ﺭﺳ&= #65268;ﺪﻩ ﺍﺳﺖ.ﭘس ﺍﺯ ﺑﺎ&= #65247;ﺎﺗﺮﻳﻦ ﺳﻄﺢ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﺍﻟﻬﻰ ﻣﺮﺑﻮﻁ &= #65169;ﻬﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺁﻳ&= #65256;ﺪﻩ ﻧﻴﺎﻣﺪﻩ ﺭﺍ'ﺩ&= #65197; ﮐﺎﺭ ﻭ ﺃثر ﻫﻨ&#= 65198;ﻯ ﺧﻮﺩ'ﺩﺭ ﺗﺮﺑﻴ&= #65174; ﻭ ﻫﺪﺍﻳﺖ ﺳﺎﻟ&= #64401;ﺎﻥ ﺧﻮﻳﺶ ﺍﺭﺍﺋﻪ &= #65251;ﻴﺪﻫﻨﺪ.ﺑﺰﺑ= 5166;ﻥ </spa= n>ﺩﺭ ﺗﻌﻠﻴﻢ'A= 261; ﺩﺭ ﺭؤﻳﺎ ﺩﺭ ﺻﺤﻨ&#= 65258; ﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺑ&= #65198;ﺣﺴﺐ ﺩﺭﺟﻪ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﺭﻭﺍﻥ'ﮐﻪ ﺳﺎﻟ&= #64401;ﺎﻥ ﺷﺎﻫﺪ ﺑﺪﺭﺟﺎ&#= 65175;ﻰ ﻭ ﺣﺘﻰ ﮐﺎﻣﻠﺎ&= #65253; ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪﺑﺨﻠﻖ ﻧﻴﺰ' ﺑﺪﺭﺟﺎﺗ&= #65264; ﺍﺯ ﺍﻳﻦ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﻟﺪﻧّﻰ ﻳﺎ همان (ﺷﻬﻮﺩ های ﻋﻘﻠﻰ) ﻭ ﻭ&#= 65187;ﻰ ﺭﺍ ﺩﺍﺭﻧﺪ'ﮐﻪ&= #65175;ﺎﺯﻧﺪﻩ ﺑﺎﺷﻨﺪ و ﻣﺘﻔ&#= 65166;ﻭﺕ ﻣﻴﺒﺎﺷﻨﺪ.ﻭﻟ&#= 65264; ﺳﺮﺍﺳﺮ ﺑﺮﺍﻯ &= #65165;ﻧﺴﺎﻧﻬﺎﻯ ﻣﻌﻤﻮﻟﻰ ﻏﻴﺮ&#= 65203;ﺎﻟﻚ' ﻣﻔﻬﻮﻡ ﻭ ﺣﺘﻰ = ﻣﻨﻄﻘﻰ ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﻭ&= #65239;ﺪﺭﺕ ﺩﺭﻙ ﺁﻧﺎﻥ ﻧﻴ&= #65204;ﺖ.ﮐﻪ ﻫﻨﻮﺯ ﺩﺭﺣﻴﻮ&#= 65165;ﻧﻴّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;'ﻭ ﻓﺼﻮﻝ ﻗﺒﻞ ﻧﻬ&= #65166;ﺋﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ&= #65183;ﺎ ﻣﻴﺰﻧﻨﺪ. ﻭ ﻫﻴ= ﭻ ﺍﻣﺎﻧﺖ ﺩﺍﺭﻯ'&= #65261; ﺑﺪﺭﺳﺘﻰ ﻧﺸﺎ&#= 65253; ﺩﺍﺩﻥ ﺩﺭ ﮐﺎﺭ = ﻫﻨﺮﻯ'ﭼﻮﻥ ﺗﺤﻘﻖ ﻭﻋﺪﻩ ﻫ&= #65166;ﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﺧﻮﺩ ﻧﻴﺴﺖ.ﮐﻪ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺗﻌﺒﻴﺮ &= #65261; ﺑﻴﺎﻥ ﻭ ﺍﺭﺍﺋ&= #65258; ﺳﻄﻮﺡ ﺧﻴﻠﻰ ﺑ&= #65166;ﻟﺎﺗﺮ ﺍﺯ ﺳﻄﺢ ﻋﻘﻞ ﻭ= ﮐﻤﺎﻝ ﻫﺮ ﺳﺎﻟﻚ ﺍﺭﺍ&= #65163;ﻪ ﻣﻴﺪﻫﻨﺪ.ﮔﺮﭼ&#= 65258; ﻧﺎﭼﺎﺭﻧﺪ ﺗﻨ&#= 65200;ﻳﻞ ﻣﻨﻄﻘﻰ ﺍﻟﻬﺎ&#= 65251;ﺎﺕ ﻟﺪﻧّﻰ ﺧﻮﺩ ﮐ&#= 65256;ﻨﺪ.ﮐﻪ ﺑﺘﺪﺭﻳﺞ ﺗﻌﺎ&#= 65247;ﻰ ﻋﻘﻠﻰ ﻭﺳﻠﺎﻣ&#= 65176;ﻰ ﺳﺎﻟﻚ ﺭﺍ ﺗﺄﻣ&= #65268;ﻦ ﻧﻤﺎﻳﺪ. ﮐﺎﺭﻯ = ﮐﻪ ﻫﺮ ﻣﺎﺩﺭﻯ ﻋﺎ&= #65239;ﻞ'ﺑﺎ ﻃﻔﻞ ﺩﻭﺳﺎﻟﻪ &= #65191;ﻮﺩ ﻣﻴﮑﻨﺪ.ﻭ ﺑﺰﺑ&= #65166;ﻥ ﺍﻭ ﺻﺤﺒﺖ ﻣﻴﻨ&= #65252;ﺎﻳﺪ. عملا ﺍﻧﺴﺎﻥ ʌ= 27;ﺒﻘﺮﻯ </spa= n>ﻭ ﻧﺎﺑﻐﻪ ﻭ = 5227;ﻠّﺎﻣﻪ ﻭ ﻏﻴﺮﻋﺎﺩﻯ ﻭ&= #65187;ﺘﻰ ﺍﻟﻬﻰ' ﻫﻤﺎﻥ ﮐ= ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ'&= #64400;ﻪ ﻋﻤﻴﻖ ﺗﺮﻳﻦ ﺟ&= #65256;ﺒﻪ ﻫﺎﻯ ﻭﺍﻗﻌﻴّ= 5174; ﺑﺸﺮﻯ ﺭﺍ ﺑﺎﻧ&= #65204;ﺎﻥ ﺑﺸﺮﻯ ﺳﺎﻟﻚ ﺗ&= #65228;ﻠﻴﻢ ﻣﻴﺪﻫﻨﺪ. ﻭ ﻟﺬ= ﺍ ﺁﻳﺎﺕ ﮐﺘﺐ ﻣﻘ&= #65194;ﺵ ﻭ ﺑﻴﺎﻧﺎﺕ ﻭ ﮐ= ﻠﻤﺎﺕ ﻗُﺼﺎﺭ ﻭ ﺣﮑﻤ&#= 65176;ﻬﺎﻯ ﻋﻘﻠﻰ ﺃﻧﺒﻴﺎ &= #65261; ﺍﻭﻟﻴﺎﻯ ﮔﺬﺷ&#= 65176;ﻪ' ﻫﻤﻴﻦ ﻧﻈﺮ ﻭ ﻓ= ﺎﻳﺪﻩ ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ = ﻫﺮﻳﻚ ﺑﺮﺣﺴﺐ عقلو توان ﺍﻧﺴﺎﻧ᥾= 0;ﺎﻯ ﻋﺼﺮ ﺧﻮﺩ'ﻭ ﺍﻧ= ﺴﺎﻧﻬﺎﻯ ﻣﻌﺎﺩﻝ ﻋﺼﻮﺭ &= #65153;ﻳﻨﺪﻩﻫﺎ ﺗﻌﻠﻴﻢ ﻭ ﻫﺪﺍ&= #65267;ﺖ ﻣﻴﺪﻫﻨﺪ.ﮐﻪ ﭼ&= #64405;ﻮﻧﻪ ﺑﻨﺠﺎﺕ ﺧﻮﺩ ﺑ&= #65198;ﺳﻨﺪ.ﻭﻟﻰ ﺣﺘﻤﺎ ﺑﺮﺍﻯ ﺍ&= #65255;ﺴﺎﻥ ﺍﻣﺮﻭﺯﻯ ﺯﻧﺪ&#= 65257; ﮐﻪ ﮐﺎﻣﻞ ﺍﻟﻬ&= #65264; ﺯﻧﺪﻩ'ﭘﻴﺎﻣﺒ&#= 65198; ﻭ ﺭﺳﻮﻝ ﺧﺪﺍ ﺑ= ﺮﺍﻯ ﺍﻭ ﺑﺎﻳﺪ ﺑﺎﺷ&= #65194;'ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺑﻄﺎ&#= 65247;ﺐ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﻣ&= #65204;ﺘﻌﺪ ﻭﺻﺎﺩﻕ ﻭ ﻋﺎﺷ&= #65238; ﭘﻴﺸﻪ ﻭ ﺻﺒﻮﺭ = ﺑﺎ ﺍﺭﺍﺩﻩ ﻭ ﻣؤﻣ&#= 65254; ﻣﺘﻮﺍﺿﻊ ﺩﺭ ﺗ&= #65204;ﻠﻴﻢ ﭘﻴﺮ ﺍﻟﻬﻰ'ﺩﺭ = ﺭؤﻳﺎ ﻣﻌﺮﻓﻰ ﺧﻮﺍﻫ&#= 65194; ﮐﺮﺩ.ﻭ ﻧﻪ ﻫﺮﮐ= س ﮐﻪ ﻇﺎﻫﺮ ﻧﻴﮑ&= #65262; ﻭ ﺍﻟﻬﻰ ﺩﺍﺭﺩ.= ﺣﺘﻰ ﺍﮔﺮ ﺍﺗﻔﺎﻗﺎ &= #65267;ﮑﻰ ﺍﺯ ﺍﻭﻟﻴﺎﻯ ﺭ&= #65165;ﺳﺘﻴﻦ ﺯﻧﺪﻩ ﺍﻟﻬﻰ ﺑ&= #65262;ﺩﻩ ﺑﺎﺷﺪ.ﮐﻪ ﻣﻤﮑ&= #65254; ﺍﺳﺖ ﻣﻨﺎﺳﺐ ﻫ&= #65194;ﺍﻳﺘﻬﺎﻯ ﺍﻭ ﻧﺒﺎﺷﺪ ﭼﻪ = ﺭﺳﺪ ﺑﺂﺧﻮﻧﺪﻫﺎ ﻭ &= #65203;ﺎﺩﺍﺕ ﻭ ﮐﻬﻦ ﻫﺎ ﻭ ﮐﺸ= ;ﻴﺶ ﻫﺎ ﻣﺮﺍﺟﻌﻪ ﺷ&= #65262;ﺩ'ﮐﻪ ﻋﻠﺎﺋﻢ ﺗﻘﺪّ= 587; ﻇﺎﻫﺮ ﺩﺍﺷﺘﻪ' = ﻭ ﻟﺒﺎس ﺭﻭﺣﺎﻧ= 740; ﻮﻟﻰ ﺑﺎﻃﻨﻰ ﻏ&= #65268;ﺮ ﺭﻭﺣﺎﻧی ﺒﺮﺗ= 5253; ﺪﺍﺭﻧﺪ' ﮐﻪﺣﺘ&= #65264; ﻫﺮﻋﻠﺎﻣﺘﻰ ﺩ&#= 65197;ﺻﻮﺭﺕ ﻭﻟﺒﺎس ﻣﻘﺪّ= 87; ﻧﻤﺎﺋﻰ ﺑﻘﻮﻝ ﻣﺤﻤﺪ'ﺍ&= #65169;ﻠﻴس ﺩﺭ ﻟﺒﺎس ﻭ ﺗﻠ&= #65170;ﻴس ﻭ ﻓﺮﻳﺒﮑﺎﺭﻯ &= #65251;ﻴﺒﺎﺷﺪ.ﻋﻠﺎ= 5251;ﺖ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺳﻴﺮﺕ ﺁﻧﺎﻥ ﺍ&= #65203;ﺖ'ﮐﻪﺩﻳﺪﻧﻰ ﻫﻢ ﻧﻴﺴﺖ. ﺣﺘﻰ= ﺑﺎ ﺩﻳﺪﻥ ﺍﺧﻠﺎﻕ &= #65261; ﺭﻓﺘﺎﺭ ﻭ ﮔﻔﺘ&= #65166;ﺭ ﺁﻧﻬﺎ'ﻗﺎﺑﻞ ﺗ&= #65208;ﺨﻴﺺ ﻭ ﺍﺭﺯﻳﺎﺑﻰ<sp= an dir=3DLTR> </spa= n>ﺍﻧﺴﺎﻧﻬﺎ᥾= 3; ﻋﺎﺩﻯ ﻭ ﻋﻘﻞ ﻭﻣﻨﻄﻖ = ﻣﻌﻤﻮﻟﻰ ﻧﻤﻰ ﺑﺎﺷﺪ.ﻣﮕ&= #65198; ﺧﺪﺍﻭﻧﺪ ﭼﻨﻴ&#= 65254; ﻋﻠﺎﺋﻤﻰ ﺭﺍ ﺍ&= #65199; ﻭﻟﻰّ ﺍﻟﻬﻰ ﻫ&#= 65198; ﺳﺎﻟﻚ ﺑﻮﻯ ﺩﺭ = ﺭؤﻳﺎ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ.&= #65261;ﺗﻨﻬﺎ ﻫﻤﺎﻥﻋﻠﺎﺋﻢ' &= #65193;ﻟﻴﻞ ﺍﻳﻤﺎﻥ ﻭ ﺍﻟﻮ&= #65259;ﻴّﺖ ﺑﺮﺍﻯﺴﺎﻟﻚ ﺍ&#= 65203;ﺖ.ﻭﻧﻪ ﻋﻠﺎﺋﻢ ﻣﺼﻨﻮ&#= 65227;ﻰ ﻭ ﻣﺼﻠﺤﺘﻰ ﮐﻪ = ﺑﺮﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﻭ ﻳﺎ ﺑ= ﺨﺎﻃﺮ ﺗﻘﻴّﻪ ﻭ ﺣﻔﺎ&#= 65223;ﺖ'ﻭ ﻳﺎ ﺑﺮﺣﺴﺐ ﻋﺮ&= #65233; ﺟﺎﺭﻯ ﺩﺭ ﻳﻚ ﺟ= ﺎﻣﻌﻪ' ﺑﺮ ﺳﺮ ﻭﺻﻮﺭﺕ = ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﭼﻮﻥ ﻋ&= #65252;ّﺎﻣﻪ ﻭ ﺭﻳﺶ ﻭ ﻗﺒﺎ ﻭ= ; ﻭ ﻟﺒّﺎﺩﻩ ﻭ ﺗﺴ&#= 65170;ﻴﺢ ﻭﺟﺎﻯ ﻣﻬﺮ ﺑﺮ = ﺟﺒﻴﻦ .<o:p></o:p> ﻭﻫﻨﺮ ﺭ= ;ﺍ ﻣﻴﺘﻮﺍﻧﻴﻢ ﺍ&#= 65255;ﺘﻘﺎﻝ ﺍﺯ ﻋﺎﻟﻢ ﻗﻀﺎ = ﻭ ﻗﺪﺭ ﻭ ﺗﺼﺎﺩف &= #65261; ﻃﺒﻴﻌﺖ ﮐﻮﺭ ﺑ&= #65228;ﺎﻟﻢ ﺑﻴﺪﺍﺭﻯ ﻭ ﻫﺸ&= #65268;ﺎﺭﻯ'ﻭ ﺍﺭﺍﺩﻩ ﻭ ﻋﻘﻞ = ﺑﺪﺍﻧﻴﻢ. ﭼﻮﻥ ﻫﻨﺮ ﺯﺑﺎ&= #65253; ﻭﺗﻌﺒﻴﺮ ﻭ ﺑﻴ&= #65166;ﻥ ﻇﺎﻫﺮ ﻭ ᥴ= 9;ﺎﻃﻦ ﺍﺣﺴﺎﺳﺎﺕ ﺩﺭ&#= 65261;ﻧﻰ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺍﮔ&= #65198; ﺍﻧﺴﺎﻥ ﻃﺒﻴﻌ&#= 65174; ﺣﻴﻮﺍﻧﻰ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺩﺭﺍ ﺭﻫﺎ ﮐ&= #65256;ﺪ'ﮐﻪ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #64344;ﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﺩﺭ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﮐﺮﺩﻩ ﺑ&= #65166;ﺷﺪ' ﺑﺼﻔﺎﺕ ﻭ ﻣﺮﺍ&= #65175;ﺐ ﻋﻘﻞ ﻭ ﺍﺣﻮﺍﻝ = ﺑﺮﺗﺮ ﺍﺯ ﺍﺣﻮﺍﻝ ﺑﺸ&= #65198;ﻯ ﺭﺳﻴﺪﻩﺑﺎﺷﺪ.&#= 65261; ﺍﻳﻦ ﺗﻨﻬﺎ ﮐﺎ&= #65197; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭ ﺳﺎﻟﮑﺎﻥ ﺁﻧ&= #65260;ﺎ ﺍﺳﺖ.ﮐﻪ ﻣﻴﺘﻮ&= #65165;ﻧﻨﺪ ﻫﻨﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193;ﺭﺍ ﻭﺳﻴﻠﻪ ﺍﻧﺘﻘ&#= 65166;ﻝ ﻫﺮ ﻟﺤﻈﻪ ﻭ ﺍﺭ= ﺍﺩﻩ' ﺧﻮﻳﺸﺘﻦ ﺭﺍ ﺑ&= #65228;ﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﺮﺳﺎﻧﻨﺪ.ﻭﻟ&#= 65196;ﺕ ﻣﻌﻨﻮﻯ ﻭ ﻣﻴﻨ&= #65262;ﻯ ﺁﻧﺮﺍ ﺑﺒﺮﻧﺪ.&= #65261;ﺍﻟّﺎ ﺍﻧﺴﺎﻥ ﺩﺭ ﺣﻴ&= #65262;ﺍﻧﻴّﺖ ﺧﻮﺩ ﻧﻤﻴﺘﻮﺍ&#= 65255;ﺪ ﺍﺯﺟﻬﺎﻥ ﻃﺒﻴ&#= 65228;ﻰ ﻭﻣﺎﺩﻯ ﺑﺸﺮﻯ &= #65191;ﻮﻳﺶ ﺧﺎﺭﺝ ﮔﺮﺩﺩ.ﻭ&= #65259;ﺮ ﻫﻨﺮﻯ ﺭﺍ ﺑﺴﺎ&= #65199;ﺩ.ﺑﺎﺯ ﺩﺭﻫﻤﺎﻥ ﻋﻘﺪ&#= 65257;ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫﺎ'ﺩ= ﺭ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ = ﺟﻬﻨّﻤﻰ </spa= n>ﺣﻴﻮﺍﻧﻰ ﺧʌ= 62;ﺩ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ.&= #65261; ﻟﺬﺕ ﺁﻥ ﻧﻴﺰ ﻣ= ﺎﺩﻯ ﺍﺳﺖ'ﻭﻧﻪ ﻣﻌﻨ&= #65262;ﻯ ﻳﺎ ﻣﻴﻨﻮﻯ. ﻭ ﻟ= ;ﺬﺍ ﺩﺭﻫﺮ ﺣﺎﻝ ﻫﺮ = ﻫﻨﺮﻭﺭﺯﻯ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ &#= 65169;ﻴﺸﺘﺮ ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﻫﻨﺮ ﺗﻌﺒﻴﺮ ﻭ = ﺑﻴﺎﻥ ﻭ ﻋﺒﺮﺕ ﺭﺳﺎﻧ&= #65264;'ﺍﺯ ﻣﻮﺿﻮﻉ ﺃثر ﻫ= 5256;ﺮﻯ ﺩﺭ ﻣﻌﻨﻰ ﺁﻥ ﺍ= ﺳﺖ.ﻭ ﺍﻳﻨﮑﻪ ﺑﺸﮑﻞ &= #65211;ﻮﺭﺕ ﺃثر ﺩﺭ ﻣﻮﺿﻮ= 5225; ﻣﮑﺎﻧﻰ ﺁﻥ ﻮ ﺍ= ﮔﺮ ﻣﻨﺎﺳﺐ ﺑﺎﺷﺪ. = ﮐﻪ ﺩﺭ ﺯﻧﺪﮔﻰ &#= 65187;ﺮﻓﻪﺍﻯ ﻭ ﺗﮑﻨﻴﻚ ﺩﺭ ﻫ= ﻨﺮ ﻣﺎﺩﻯ ﻫﺴﺖ. ﻭ ﻓ= ;ﺮﺍﻭﺍﻥ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺭ &= #65165;ﻳﻦ ﺍﺣﻮﺍﻝ ﻫﺴﺘﻨ&#= 65194;.ﺁﻧﮕﺎﻩ ﻫﻨﺮ ﺁﻧﻬﺎ ﻧﻮ&= #65227;ﻰ ﻧﻤﺎﻳﺶ ﻭﺣﺪﺕ &= #65259;ﻨﺮﻯ ﻣﻮﺿﻮﻉ ﺟﻤﺎﻟ&#= 65264;'ﺑﺎ ﺗﻌﺒﻴﺮﺍﺕ ﺷﺒ&#= 65268;ﻪ ﺫﺍﺕ ﻭ ﺭﻭﺍﻥ ﺁ= ﻟﻮﺩﻩ ﺁﻧﻬﺎ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﻭﻟﻰ ﻫﻤﻴﻦ ﮐﺎ&= #65197; ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﭘﺎﻙ ﺳﺮﺷﺖ ﺍﺳ&= #65174; ﮐﻪ ﻧﻤﺎﻳﺶ ﺫﺍ&= #65173; ﺑﺮﺗﺮ ﻭ ﺟﺪﻳﺪ = ﺧﻮﺩﺭﺍ ﺑﺪﻳﮕﺮﺍﻥ ﻧﻤ&#= 65166;ﻳﺶ ﻣﻴﺪﻫﻨﺪ.ﻭﻧﻪ &= #65251;ﺎﻧﻨﺪ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺩ&#= 65197; ﻫﻮﺳﺮﺍﻧﻰ ﺑﺪ&#= 65197;ﺟﺎﺗﻰ ﺑﻴﻤﺎﺭﻯ ﺮﻭﺍ&#= 65255;ﻰ' ﻭ ﮐﻤﭙﻠﮑس ﻫﺎ&#= 65263; ﻋﻘﺪﻩﺍﻯ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﮐﻪ ﻗﺎﺑﻞ ﺗﻌﻠ&= #65268;ﻢ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺴ&#= 65174;.ﮐﻪ ﺑﺎﻋث ﺗﺤﺮﻳﻚ &#= 65227;ﻮﺍﻃﻒ ﻣﻨﻔﻰ'ﻭ ﺑﻴﺪﺍ&= #65197;ﻯ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ'ﺗﻤﺎﺷﺎ ﮔﺮ ﻫﻨﺮ ﺧﻮﺩ ﻣ= ﻴﺒﺎﺷﺪ.ﻭ ﻳﻚ ﻧﻮﻉ ﻭ ﺍﻟﮕ= ﻮﻯ ﺑﻴﻤﺎﺭﻯ ﺭﻭﺍ&#= 65255;ﻰ ﺍﺯ ﻫﻨﺮﻣﻨﺪ ﺑ&= #65264; ﻫﻨﺮ ﺍﻟﻬﻰ ﺩﺭ = ﺍﻧﺴﺎﻧﻬﺎﻯ ﺳﺎﺩﻩ ﻟﻮﺡ ﺩﻳ&= #64405;ﺮﻣﻴﺒﺎﺷﺪ.ﮐ= 5258; ﺧﻮﺩ ﺧﻴﺎﻧﺘﻰ &= #65169;ﺂﻧﻬﺎ ﺍﺳﺖ .<o:p></o:p> ﺍﻳﻦ ﻧﻴ= ;ﺰ ﺩﺭﺳﺖ ﻧﻴﺴﺖ' ﮐ= ﻪ ﻧﻘﺪ ﻫﻨﺮﻯ ﮐﺎ&= #65197; ﻳﻚ ﻫﻨﺮﻣﻨﺪ ﺑ&= #65166;ﺷﺪ.ﺑﻠﮑﻪ ﮐﺎﺭﻫﻨﺮﻣﻨﺪ= 5165;ﻧﻰ ﺑﺎﻟﺎﺗﺮ ﺩﺭ ﻣ&= #65240;ﺎﻡ ﻫﻨﺮﻯ'ﻭ ﻳﺎ ﻣﻘ= ﺎﻡ ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺩﺭ ﮐﺎﻣﻠﺎ&= #65253; ﺍﻟﻬﻰ'ﺍﻣﮑﺎﻥ &= #64380;ﻨﻴﻦ ﻧﻘﺪﻯ ﻫﻨﺮﻯ'ﺣ&= #65176;ﻰ ﺍﺯ ﻫﻨﺮ ﻳﻚ ﻫﻨ= ﺮﻣﻨﺪ ﻋﺎﺩﻯ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ. ﺍﻟﺒﺘ᥽= 8; ﺭﻭﺍﻥ ﮐﺎﻭﺍﻥ ﭼﻨﻴﻦ &= #65255;ﻘﺪﻯ ﺭﺍ ﻣﻴﺘﻮﺍﻧﻨ&#= 65194; ﺑﮑﻨﻨﺪ ﮐﻪ ﻣﺸ&= #64401;ﻠﺎﺕ ﺻﺎﺣﺐ ﻫﻨﺮ ﺍﺭ&= #65165;ﺋﻪ ﺷﺪﻩ ﺑﻴﺎﺑﻨﺪ.&= #65169;ﺨﺼﻮﺹ ﺍﮔﺮ ﺍﻳﻦ ﺭﻭﺍ&= #65253; ﮐﺎﻭ'ﺧﻮﺩ ﭘﺎﻙ = ﺭﻭﺍﻥ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﻭ = ﺍﻟّﺎ ﻭﻯ ﻧﻴﺰ ﻋﻘﺪﻩ = ﻫﺎﻯ ﻧﺎﺷﻨﺎﺧﺘﻪ ﺑ&#= 65198;ﺍﻯ ﺧﻮﺩﺵﻧﻴﺰ ﺑﻴ&#= 65194;ﺍﺭ ﻣﻴﮕﺮﺩﺩ. ﺁﻧﮕ&= #65166;ﻩ ﻧﻘﺪ ﻭ ﻧﻈﺮ ﺍﻭ= ﺗﺎﺑﻊ ﻟﺬﺕ ﻭ ﻫﻮس ﺭﻭ&= #65165;ﻥ ﻋﻘﺐ ﻣﺎﻧﺪﻩ ﺧ&= #65262;ﺩﺵ'ﺍﺯ ﻟﺤﺎﻅ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ = ﺍﻣﺎﻧﺘﻰ ﺩﺭﮐﺎﺭ ﻧﻘﺪ ﻫ&= #65256;ﺮﻯ ﻭﺟﻮﺩ ﻧﺨﻮﺍﻫ&#= 65194; ﺩﺍﺷﺖ.ﻭ ﻫﻤﺎﻥ = ﺣﺎﻟﻰ ﺍﺳﺖ'ﮐﻪ ﻫﻤﺴﺮ = ﺍﻳﻦ ﺭﻭﺍﻥ ﮐﺎﻭ ﺩﺍ&= #65197;ﺩ.ﮐﻪ ﭼﻮﻥ ﺷبان گاه= ; ﺷﻮﻫﺮ ﺭﻭﺍﻥ ﮐﺎﻭ ﺍﻭ = ﺑﺨﺎﻧﻪ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ'&= #65165;ﻳﻦ ﻫﻤﺴﺮ ﻫﻨﺮ ﺷﻨ&= #65166;س ﻭ ﻧﻘﺎﺍﺩ ﺷﺎﻳ&= #65204;ﺘﻪ'ﺷﻮﻫﺮ ﺧﻮﺩ ﺧﻮﺍﻫﺪ ﺩ&= #65165;ﻧﺴﺖ ﮐﻪ ﺗﺤﻮﻟﻰ ﺩﺭ = ﺍﺣﻮﺍﻝ ﺷﻮﻫﺮﺵ ﭘﻴﺪﺍ &= #65207;ﺪﻩ.ﮐﻪ ﻣﻰ ﭘﺮﺳﺪ'ﺁﻳﺎ = ﺍﻣﺮﻭﺯ ﭼﻨﻴﻦ ﮔﻮﻧﻪ ﺑ&= #65268;ﻤﺎﺭ ﺭﻭﺍﻧﻰ ﺩﺍﺷﺘ&#= 65258;ﺍﻯ؟ ﮐﻪ ﺭﻭﺍﻥ ﮐﺎﻭ = ﺑﻰ ﺧﺒﺮ ﺍﺯ ﻗﺪﺭﺕ = ﻧﻘﺪ ﻫﻤﺴﺮ ﺧﻮﺩ ﻣﻴ&= #64405;ﻮﻳﺪ ﺁﺭﻯ.ﻭﻟﻰ ﭼﮕﻮ&= #65255;ﻪ ﺗﻮﺍﻧﺴﺘﻰ ﺑﺪ&#= 65267;ﻦ ﺣﻘﻴﻘﺖ ﺮﺳﻰ؟ &#= 65261; ﻫﻤﺴﺮ ﻣﻰ ﮔﻮﻳ&= #65194;'ﭼﻮﻥ ﺍﻣﺮﻭﺯ ﭼﻨﻴﻦ &= #65261; ﭼﻨﺎﻥ ﺣﺮﮐﺎﺕ &= #65261; ﺍﺣﻮﺍﻝ'ﻭ ﭼﻨﻴ&= #65254; ﮔﻔﺘﺎﺭﻭ ﮐﺮﺩ&#= 65165;ﺭﻯ ﺍﺯ ﺗﻮ ﻣﻰ ﺑﻴﻨ= ﻢ' ﮐﻪ ﻗﺒﻠﺎ ﻧﺪﺍ&= #65207;ﺘﻪﺍﻯ. ﺍﻳﻦ ﻧﮑﺘﻪ ﺩﻟ&= #65268;ﻞ ﻭﺍﮔﻴﺮﻯ ﻭ ﺍﻧ&= #65176;ﻘﺎﻝ ﭼﻨﻴﻦ ﻣﺸﮑﻠﺎ&#= 65175;ﻰ ﺭﻭﺍﻧﻰ ﺑﻴﻤﺎ&#= 65197;ﺍﻥ ﺑﭙﺰﺷﻚ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ.ﭼﻪ ﺭﺳﺪ ﺑﺎﻃﺮﺍﻓ&#= 65268;ﺎﻥ ﺩﻳﮕﺮ ﺍﻳﻦ ﺒﻴ&= #65252;ﺎﺭ ﺩﺭ ﺯﻧﺪﮔﻰ ﻣﻌ&= #65252;ﻮﻟﻰ ﺍﻭ.ﻭ ﺍﻳﻦ ﻫﻤﺴ= ﺮ ﻧﮕﺮﺍﻥ ﺍﺳﺖ' ﮐ= ﻪ ﺧﻮﺩﺵ ﻧﻴﺰﺍﺯ &= #65207;ﻮﻫﺮ ﺧﻮﺩ ﻭﺍﺑﮕﻴﺮ&#= 65193; ﻭﺩﻭﭼﺎﺭ ﺁﻥ ﺷ&= #65262;ﺩ .<o:p></o:p> ﻧ= ﺎﻗﺪﺍﻥ ﻫﻨﺮﻯ ﻋﻤﻠﺎ ﻫ&= #65256;ﺮﻣﻨﺪ ﻧﻴﺴﺘﻨﺪ.ﻭ ﺻﻠ&= #65166;ﺣﻴّﺖ ﻧﻘﺪ ﻧﻴﺰ ﻧﺪﺍ&= #65197;ﻧﺪ.ﻭﻟﻰ ﺑﺮﺣﺴﺐ &#= 65175;ﺠﺮﺑﻪ ﻗﺒﻠﻰ ﺧﻮﺩ' ﻭﮐ= ﺴﺐ ﻧﻔﻊ ﻭﻣﺎﻟﻰ ﺑ&= #65198;ﺍﻯ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ'&= #64400;ﻪ ﻣﻴﺘﻮﺍﻧﻨﺪ ﻫ&#= 65256;ﺮﻯ ﺭﺍ ﺳﺮﮐﻮﺏ ﮐﻨ&= #65194;'ﻭ ﺭﻭﺍﻥﺮﺍ ﺍﺯ ﺧ&= #65262;ﺩ ﺗﺠﺮﻳﺪ ﻭﺩﻭﺭ &= #65255;ﻤﺎﻳﺪ.ﮔﺮﭼﻪ ﺑﻌﺪ ﻫﻤﺎﻥ ﺭﺍ = ﺳﺘﺎﻳﺶ ﻫﺎ ﮐﻨﺪ . ﻧﺎﻗﺪ= ;ﺍﻥ ﺍﺟﺘﻤﺎﻋﻰ'ﺑﺎ&#= 65267;ﺪ ﻋﺎﺷﻖ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣ&= #65264; ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﻫﺴﺘﻰ ﺑﺎﺷﻨﺪ.&= #65175;ﺎ ﺍﻣﺎﻧﺖ ﻧﻘﺪ ﻫ&= #65256;ﺮ'ﻭﻫﺮ ﺍﺭﺯﺵ ﻳﺎﺑﻰ ﺩ&= #65267;ﮕﺮﻯ ﺭﺍ= ﺩﺍﺷﺘ= ;ﻪ ﺑﺎﺷﺪ.ﻭ ﻃﺒﻴﻌ&= #65264; ﻧﻤﻰ ﺗﻮﺍﻥ ﮐﺎ&= #65251;ﻠﺎﻥ ﺍﻟﻬﻰ ﺑﻰ ﻧﻈﺮ'= ﺑﺎﻣﻮﺭ ﻣﺎﺩﻯ ﻭ ﻣﺎﻟﻰ = ﻣﻴﺘﻮﺍﻧﻨﺪ.ﺍ&#= 64404;ﺮ ﮐﺴﻰ ﺩﺭﺧﻮﺍﺳ&#= 65174; ﻧﻘﺪ ﻭ ﺗﻌﺒﻴﺮ = ﺍﺣﻮﺍﻝ ﻭ ﺍﻓﮑﺎﺭ ﻭ ﻣﻘ= ﺎﻡ ﺭﻭﺣﻰ ﺁﻧﻬﺎ ﺭ&= #65165; ﺑﻨﻤﺎﻳﺪ.ﻧﻪ ﻓ&= #65240;ﻂ ﺧﻴﺎﻧﺖ ﻧﮑﺮﺩ&#= 65257;' ﮐﻪ ﭘﻴﺸﺮﻓﺘﻰ &= #65255;ﻴﺰ ﺷﺪﻩ ﺍﺳﺖ. ﻭ ﻫﻤ= ;ﺎﻥ ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ &= #65261; ﺧﻮﺍﺳﺘﻪ ﺍﻭ ﺭ&= #65165; ﺑﺮﺍﻯ ﻫﻤﻪ ﻣﻮ&= #65183;ﻮﺩﺍﺕ ﻭ ﺍﻧﺴﺎﻧﻬﺎ ﺭ&= #65165; </spa= n>ﻋﻤﻞ ﻣﻴﮑﻨʋ= 94;.ﻭ ﺑﺪﻧﺒﺎﻝ ﮐﻤﻚ &= #64400;ﺮﺩﻥ ﺑﺎﺟﺮﺍﻯ ﻓﺮﻣ&#= 65166;ﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑ= ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ'ﺍﻳﻦ &= #64400;ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ' ﺣﺘﻰ ﺍﮔ= ﺮ ﺍﺗﻔﺎﻗﺎ ﺑﺨﻄ&#= 65166; ﻧﻈﺮ ﻭ ﺣﺮﻓﻰ ﺑ= ﺰﻧﻨﺪ'ﺑﺎﺯ ﺩﺭﺳﺖ ﮔﻔﺘﻪﺍ&#= 65255;ﺪ.ﺣﺘﻰ ﺍﮔﺮ ﺩﺯﺩﻯ ﻭ ﺯ= ﻧﺎ ﺑﮑﻨﻨﺪ'ﺑﺎﺯ ث&#= 1608;ﺍﺏ ﮐﺮﺩﻩﺍﻧﺪ ﮐﻪ &= #65259;ﺮﮔﺰ ﺍﻳﻦ ﻧﻘﺪ ﻭ ﺍﺭ= ﺯﺷﻬﺎ ﻭﺩﺍﻭﺭﻯ ها' ﺩ&#= 65197; ﻣﻨﻄﻖ ﺍﻧﺴﺎﻥ &= #65169;ﺸﺮﻯ ﻗﺎﺑﻞ ﻗﺒﻮﻝ ﻧ&= #65268;ﺴﺖ. ﻭﻟﻰ ﻗﺎﺑﻞ ﻗﺒ&= #65262;ﻝ ﺧﺪﺍﻭﻧﺪ ﻫﺴﺖ.&= #65261; ﺍﻟﺒﺘﻪ ﮐﺎﻣﻠ&#= 65166;ﻥ ﺍﻟﻬﻰ ﺷﺎﻳﺴﺘ&#= 65258;'ﻧﻘﺪ ﺩﻳﮕﺮﺍﻥ ﻭ ﺍﻣ&= #65262;ﺭﻫﺴﺘﻰ'ﻫﺮﭼ= 5258; ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ &= #65261; ﻋﻘﻞ ﮐﻠّﻰ ﻭ ﻟ&= #65194;ﻧّﻰ ﺑﺎﻟﺎﺗﺮ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﻨﺪ'ﻭ ﻳﺎ ﺍ= ﻃﻠﺎﻋﺎﺕ ﻭ ﺩﺍﺩﻩ ﻫﺎﻯ ﻋ= ﻠﻤﻰ ﻭ ﺁﮔﺎﻫﻰ ﺍﺯ ﻧ= ﻈﺮﻳّﺎﺕ ﻣﺘﻔﺎﻭﺕ ﻓﻠﺴ&#= 65236;ﻰ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺍ&#= 65207;ﺘﻪ ﺑﺎﺷﻨﺪ'ﮐﺎﺭ ﻧ&= #65240;ﺪ ﺧﻮﺩﺭﺍ ﻣﻔﻴﺪ&#= 65175;ﺮ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﺑﻴﺎﻥ ﻣﻴﻨﻤﺎ&#= 65267;ﻨﺪ.ﮐﻪ ﺣﺘﻰ ﺻﺎﺣﺐ ﻫﻨ&= #65198;ﻯ ﺭﺍ ﮐﻪ ﻋﺎﺷﻖ ﻫ= ﻨﺮ ﺧﻮﺩ ﻫﺴﺖ'ﺗﻐﻴ&= #65268;ﺮ ﻧﻈﺮ ﻣﻴﺘﻮﺍﻧ&#= 65194; ﺑﺪﻫﻨﺪ. ﻭ ﻫﻤﻴ= ﺸﻪ ﺑﺎﻟﺎﺗﺮﺑﺎﻳ= 5194; ﺍﺯ ﻣﺮﺍﺗﺐ ﭘﺎ&= #65163;ﻴﻦ ﺗﺮ ﺩﺭ ﻣﻘﺎﻡ ﺗ= ﮑﺎﻣﻠﻰ ﻭ ﺭﻭﺣﻰ ﻭ ﻋﻠﻤ= ﻰ ﻭ ﺁﮔﺎﻫﻰ'ﻧﻘﺪ = ﻭﺍﻇﻬﺎﺭ ﻧﻈﺮ ﺑﻨﻤﺎﻳﺪ.<= o:p></o:p> ﻧﻘﺪ ﺍﺯ= ; ﻣﺤﻞ ﻋﻠﻢ ﻭ ﻣﻘﺎﻡ ﺑ= ﺎﻟﺎ ﺗﺮ ﺍﺯ ﻣﻘﺎﻡ ﺗ= ﮑﺎﻣﻠﻰ ﻭ ﻫﻨﺮﻯ ﻫﻨﺮﻣ&= #65256;ﺪ می ﺑﺎﺷﺪ</spa= n>' ﺍﮔﺮ ﺳﻮﺩﻯ= ; ﻫﻢ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ'&= #65267;ﻚ ﺗﻮﺳﻌﻪ ﻭ ﺗﻌﻠ&= #65268;ﻢ ﻭ ﺗﮑﺎﻣﻞ ﺍﻓﻘ&= #65264; ﻭ ﺗﺮﺍﮐﻤﻰ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭﻧﻪ ﺗﮑﺎﻣﻠﻰ ﻋﻤﻮ&#= 65193;ﻯ ﺗﻌﺎﻟﻰ ﺑﺨﺶ ﻭ = ﺍﻟﻬﻰ ﻭ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭ= ﻋﻘﻠﺎنی ﺘﺮ ﻭ ﺍﻧﺴﺎﻧﻰ = ﺗﺮ. ﻏﻴﺮﮐﺎﻣﻠﺎﻥ &#= 65255;ﻘﺪ ﺳﻄﺢ ﭘﺎﺋﻴﻦ ﺭ&= #65165; ﺩﺍﺭﻧﺪ.ﻭ ﺗﻨﻬ&= #65166; ﺑﻴﺎﻥ ﺍﺣﺴﺎس &#= 65193;ﺭﻭﻧﻰﻭ ﺷﺄﻥ ﻣﻘﺎﻡ ﺧﻮ&= #65193;ﺷﺎﻥ ﺭﺍ ﻣﻴﻨﻤﺎﻳﻨ&#= 65194;'ﻭ ﻧﻪ ﻧﻘﺪ ﻋﺎﻟﻤ&= #65166;ﻧﻪ.ﻭ ﭼﻪ ﺑﻬﺘﺮ ﻧﻘﺪ = ﻋﺎﻃﻔﻰ ﻭ ﺍﻟﻬﻰ'ﮐﻪ ﻟﺒ= ﺮﻳﺰ ﺍﺯ ﺭﺣﻤﺖ ﻭ ﻧﻴ= ﮑﻮﮐﺎﺭﻯ ﻭ ﻧﻴﮑﻮ ﺧﻮﺍﻫ&= #65264; ﻣﻴﺒﺎﺷﺪ. ﻧﺎﻗ&= #65194;ﺍﻥ ﻭﺍﻗﻌﻰ ﺍﻟﻬﻰ &= #65267;ﺎ ﺣﺪّ ﺃﻗﻞ ﻣﺘﺨ&#= 65212;ﺺ ﮐﻢ ﻋﻘﺪﻩ ﻫﺴﺘ&= #65256;ﺪ'ﮐﻪ ﻣﻌﻠّﻢ ﺟﺎﻣﻌ= 5258; ﺧﻮﺩ ﻣﻴﺒﺎﺸﻨ&#= 65194; ﻭ ﺍﺣﺘﺮﺍﻡ ﺧﻮ&= #65193; ﺭﺍ ﮐﻪ ﺍﻭﻟﻴﺎ&= #65263; ﺍﻟﻬﻰ ﻣﻌﻠﻤﺎ&#= 65253; ﺗﻌﻠﻴﻢ ﺩﻳﺪﮔ&#= 65166;ﻥ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺳ&#= 65166;ﻟﻢ ﻭﻋﺎﻗﻞ ﻫﺴﺘﻨ&#= 65194; ﺭﺍ' ﻣﻮﺭﺩ ﺍﺣﺘ= ﺮﺍﻡ ﭘﻴﺮﻭﺍﻥ ﺳﺎﻟ&#= 65242; ﺻﺎﺩﻕ ﺧﻮﺩ'ﻭ ﻧ= ﻴﺰ ﻣﻮﺭﺩ ﺍﺣﺘﺮﺍ&#= 65249; ﺧﺪﺍﻭﻧﺪ ﻭ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﺍﻣﺎ ﺭﺍﺑﻄﻪ ﻫ&= #65256;ﺮ ﺑﺎ ﻃﺒﻴﻌﺖ ﺩﺭ = ﻫﺮ ﺃثر ﻫﻨﺮﻯ ﺍﮔ= 5198; ﺣﺴّﻰ ﻭ ﻣﺎﺩﻯ &= #65169;ﻮﺩﻩ ﺑﺎﺷﺪ' ﭼﻮﻥ ﻣﻮ= ﺿﻮﻋﻰ ﺩﺭ ﺯﻣﺎﻥ ﻭ ﻣﮑ= ﺎﻥ ﻭ ﺷﮑﻞ ﻭ ﺻﻮﺭﺕ= ثاﺑﺖ ﺑﺨﻮﺩ ﮔﺮﻓﺘﻪ'&= #65267;ﻌﻨﻰ ﺑﻴﻦ ﻣﻮﺿﻮﻉ ﺟ&= #65252;ﺎﻟﻰ ﺍﺳﺘﺘﻴﮑﻰ ﻭ ﻣ&= #65262;ﺿﻮﻉ ﻃﺒﻴﻌﻰ ﻭﺣﺪﺗ&#= 65264; ﭘﻴﺪﺍ ﺷﺪﻩ ﺍﺳ&= #65174;. ﭼﻮﻥ ﺃثرﻯ ﻫﻨ= 5198;ﻯ'ﺩﻳﻤﻮﻣﺖ ﺯﻣﺎﻧﻰ ﻭ ﺑﻘﺎ = ﺑﺨﻮﺩ ﮔﺮﻓﺘﻪ ﺑﺎﺷﺪ' = ﻭﻟﻰ ﺗﻮﻓﻴﻘﻰ ﺩﺭ ﺍ&= #65193;ﺍﻣﻪ ﺗﮑﺎﻣﻠﻰ ﻭ ﺁﻳ&= #65256;ﺪﻩ ﺑﻬﺘﺮﻯ ﺮﺍ ﻧﺪ&= #65165;ﺭﺩ. ﻭﻟﻰ ﻫﻨﺮ ﺍﻟﻬ&= #65264; ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65203;ﺘﺎﺩ ﺃﺯﻟﻰ ﻫﻨﺮ' ﻭ ﻧ= ;ﻴﺰ ﺍﺯﮐﺎﻣﻠﺎﻥ ﻫ&#= 65256;ﺮﻣﻨﺪ ﺍﻟﻬﻰ ﺷﺪﻩ'ﻫﻴ&= #64381;ﮕﺎﻩ ﻫﻨﺮﻯ ﺑﺎﻧﺴﺎ&#= 65253; ﻧﻤﻴﺪﻫﺪ ﮐﻪ ﺩ&= #65261;ﭼﺎﺭ ﺗﻮﻗّﻒ ﻭ ﻋﺪﻡ &= #65175;ﮑﺎﻣﻞ ﺑﻴﺸﺘﺮﻯ ﺑﺎﺷ&#= 65194;. ﻳﻌﻨﻰ ﺍﮔﺮ ﺗﮑ&= #65166;ﻣﻠﻰ ﻧﺪﻫﺪ' ﺑﺎﻋث ﻗ&= #65260;ﻘﺮﺍﻯ ﮐﺎﺭﻣﺎﺋﻰ ﻭﻧ&#= 65262;ﻋﻰ ﺑﮑﺴﻰ ﻧﻤﻴﺪﻫ&#= 65256;ﺪ.ﮐﻪ ﺧﻴﺎﻧﺖ ﺑﺪﻳﮕ&#= 65198;ﺍﻥ ﻭ ﺑﺨﺪﺍﻭﻧﺪ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﺣﮑﻤﺘﻬﺎ&= #65263; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻗﺎﺑﻞ ﺗﻌﺎﻟﻰ &= #65261; ﺗﮑﻤﻴﻞ ﺁﻳﻨﺪ&#= 64404;ﺎﻥ ﺍﺳﺖ.ﻭﺳﺎﺯﻧﺪ&#= 65257; ﺁﻳﻨﺪﻩ ﺑﻬﺘﺮ.&= #65261;ﺣﺘﻰ ﺍﺯ ﻫﺮ ﺩﺭﺟﻪ ﮐ= ﻤﺎﻝ'ﮐﻪ ﺍﺯ ﻫﻨﺮﻯ ﻳﺎﻓ&= #65174;'ﺑﺎﺯ ﺑﺪﻧﺒﺎﻝ ﻣﺮﺍ&#= 65187;ﻞ ﻋﺎﻟﻰ ﺗﺮ ﺑﻌﺪ&= #65263; ﻣﻴﺮﻭﺩ.ﻭﺧﻮﺩ&#= 65205; ﺭﺍ ﻣﺘﻮﻗّﻒ ﺩ&#= 65197;ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﺭﻭﺣ&#= 65264; ﻭﻫﻨﺮﻯ ﻭﻋﻘﻠ&#= 65264; ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ &= #64400;ﻨﻮﻧﻰ ﺧﻮﺩ ﻧﻤﻰ ﻧﻤﺎ&= #65267;ﺪ.<o:p></o:p> ﻋﻠﻤﺎﻯ= ﺯﻳﺒﺎﺋﻰ ﺷﻨﺎﺳﻰ'ﺭﻳﺸﻪ &= #65259;ﻨﺮ ﺭﺍ ﺩﺭ ﻃﺒﻴﻌﺖ = ﻣﻴﺪﺍﻧﻨﺪ.ﮐﻪ ﺍﻟﮕﻮﻯ ﺯﻳﺒﺎ&#= 65163;ﻰ ﺷﻠﻮﻍ'ﻭ ﻏﻴﺮ ﻗ= ﺎﺑﻞ ﺗﻐﻴﻴﺮ ﺑﻬﺘﺮ &= #65165;ﺯ ﺁﻧﭽﻪ ﻫﺴﺘﻨﺪ &= #65251;ﻴﺮﺳﻨﺪ. ﻫﻨﺮﻣﻨﺪ ﺍﮔﺮ &= #65227;ﺎﻗﻞ ﻭ ﻃﺎﻟﺐ ﺗﻌﺎﻟ&= #65264; ﻭﺟﻮﺩﻯ'ﻭ ﻣﻘﺎ&= #65249; ﻋﻘﻠﻰ ﻭ ﻫﻨﺮﻯ = ﺧﻮﺩ ﺑﺎﺷﺪ' ﺑﺎﻳﺪ ﺍ= ﺯ ﺃثر ﻫﻨﺮﻯ ﺧﻮ= 5193; ﻧﻘﺪ ﮐﺮﺩﻩ' ﻳﺎ= ﻋﻴﺒﻰ ﭘﻴﺪﺍ ﮐﻨﺪ. ﻭ ﺣ= ;ﺘﻰ ﺩﺭ ﻧﺒﻮﺩﻥ ﻋﻴ&= #65170;ﻰ ﺍﺯ ﻧﻈﺮ ﺍﻭ'ﺑﺪ= ﻧﺒﺎﻝ ﻭﺿﻌﻰ ﺑﻬﺘﺮ ﻭ&= #65203;ﺎﻟﻢ ﺗﺮ ﺍﺯ ﻫﻨﺮ ﺧﻮ= ﺩ ﺑﮑﻮﺷﻨﺪ'ﺗﺎ ﺧ&= #65262;ﺩ ﻭﻫﻨﺮ ﺧﻮﺩﺭﺍ &= #65169;ﺴﺎﺯﺩ. ﮐﺎﺭ ﺧﺪﺍﻭﻧﺪ &= #65165;ﺳﺖ'ﮐﻪ ﭼﻮﻥ ﺩﺭ ﺑﻨﺪﮔ&= #65166;ﻥ ﺍﻟﻬﻰ ﺧﻮﻳﺶ ﮐ&= #65252;ﺎﻟﺎﺗﻰ ﻣﻰ ﺁﻓﺮﻳﻨﺪ'ﺧ&= #65262;ﺩ ﻧﻴﺰ ﻧﻈﺮﻯ ﺑﮑ&= #65166;ﺭ ﻫﻨﺮﻯ ﺧﻮﺩ ﻣﻴ&= #64401;ﻨﺪ.ﭼﻮﻥ ﺍﻧﺴﺎﻧﻰ ﮐﻪ ﺑ&= #65268;ﻚ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ'&#= 65261; ﻳﻚ ﻣﻘﺎﻡ ﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺣﻰ ﺭﺳﻴﺪ'ﻣ&= #65262;ﺭﺩ ﻧﻈﺮ ﻭ ﺑﺮﺭﺳﻰ = ﻣﺠﺪﺩ ﺧﺪﺍﻭﻧﺪ ﻗﺮﺍ&#= 65197; ﻣﻴﮕﻴﺮﺩ.ﺗﺎ ﺑ&= #65198;ﺍﻯ ﻣﺮﺣﻠﻪ ﺗﮑﺎﻣ&#= 65246; ﺑﻬﺘﺮ ﻭ ﺑﺮﺗﺮ = ﺑﻌﺪﻯ' ﺍﻳﻦ ﺑﻨﺪﻩ ﺭﺍ = ﺁﻣﺎﺩﻩ ﮐﻨﺪ.ﻭ ﺍﮔﺮ ﺧﻮ= ﺩ ﺑﻨﺪﻩ ﻣﺎﻧﻊ ﮐ&= #65166;ﺭ ﺧﺪﺍﻭﻧﺪ ﻧﺸﻮ&#= 65193;'ﮐﻪ ﺑﺠﺎﻯ ﺗﻌﻠﻴﻢ &= #65261;ﺗﮑﺎﻣﻞ ﻭ ﺗﻮﺳّﻠﺎﺕ ﻭ&#= 65175;ﻤﺮﮐﺰﺍﺕ ﻋﺒﺎﺩﻯ' ﭼﺸﻢ ﺍﺯ ﻣ᥷= 8;ﺍﺗﺐ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﺧ&= #65262;ﻳﺶ ﺑﺮﺩﺍﺭﺩ. ﻭ ﻣﻐ= ﺮﻭﺭ ﺑﺂﻧﭽﻪ ﺭﺳﻴﺪ&#= 65257;'ﺑﺨﻮﺍﻫﺪ ﺩﺭ ﺟﻬﺎﻥ ﻧﻮﻉ = ﺑﺸﺮﻯ ﻭ ﻣﺎﺩﻯ ﺍﺳﺘﻔ&= #65166;ﺩﻩﺍﻯ ﺍﺯ ﺍﻳﻦ ﻣﻘﺎﻡ = ﺭﺍ ﺑﮑﻨﺪ. ﮐﻪ ﻣثل&#= 1575; ﭘﻴﺶ ﺩﻳﮕﺮﺍﻥ &= #65183;ﺎﻩ ﻃﻠﺒﻰ ﻭ ثرﻭﺕ &#= 65155;ﻧﺪﻭﺯﻯ ﻭ ﻟﺬﺕ ﺟﻮﺋﻰ ﺑ= ﺒﺮﺩ.ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻧ&= #65268;ﺰ ﻣﺎﻧﻨﺪ ﺧﺪﺍﻭ&#= 65255;ﺪ ﻧﮕﺎﻩ ﺩﺍﺋﻢ ﻭ = ﻋﻤﻴﻖ ﺗﺮ ﺩﺭ ﻣﻌﺮﻓﻰ = ﺧﻮﺩ'ﮐﻪ </spa= n>ﺑﮑﻤﺎﻝ ﺷﻬʌ= 62;ﺩﻯ ﻭ ﺣﺘﻰ ﻧﺠﺎﺕ ﺭ= ﺳﻴﺪﻩ ﺑﻨﻤﺎﻳﺪ. ﺗﺎ ﺑ= ﺎﺯ ﺍﻭﺭﺍ ﺑﺮﺍﻯ ﻣ&= #65198;ﺍﺣﻞ ﺑﺎﻟﺎﺗﺮ ﻫﺪﺍ&#= 65267;ﺖ ﮐﻨﺪ.ﺗﺎ ﺁﻧﺠﺎ = ﮐﻪ ﺧﻮﺩ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ' ﺗﻮﺍﻧﺴﺘﻪ ﺗﻌ&#= 65166;ﻟﻰ ﺷﻬﻮﺩﻯ ﺑﻴﺎﺑ&#= 65194;.ﻭ ﻟﺬﺍ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺩﺭ ﭘﻨﺞ ﻭﻟﺎﻳ&= #65176;ﻬﺎﻯ ﺳﻠﻮﮐﻰ ﻗﺒﻠﻰ'&= #65255;ﻤﻰ ﺗﻮﺍﻧﻨﺪ ﺧﻮﺩ &= #65267;ﺎ ﺳﺎﻟﮑﺎﻥ ﺑﺤﻖ &= #65191;ﻮﺩﺭﺍ ﺑﺸﻬﻮﺩﻫﺎﻯ ﺑ&#= 65198;ﺗﺮ ﺍﺯ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﺮﺳﺎﻧﻨﺪ.ﮐﻪ &= #65207;ﻬﻮﺩ ﻧﻬﺎﺋﻰ ﻣﻴﺴّ= 5198;ﻧﻮﻉ ﺑﺸﺮﻯ'ﺑﻮﻟﺎﻳ&#= 65174; ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 65263;'ﺷﻬﻮﺩ ﻗﺎﺋﻢ ﺭﻭﺡ ال= 602;ُدُس ﻭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ = ﺍﺳﺖ.ﺗﺎ ﻧﻮﺑﺖ ﻭﻟﺎﻳﺖ &= #65203;ﻠﻮﮐﻰ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65193;ﺭ ۵۵ﻗ= ;ﺮﻥ ﺩﻳﮕﺮ ﺑﺮﺳﺪ.ﮐ&= #65258; ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﻭﻋﺮﺵ ﺭﺏّ ﺑﺮ&#= 65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺧﻮ&= #65165;ﻫﺪ ﺭﺳﻴﺪ.ﻭ ﺳﺎﻟﻚ = ﻣﺴﺘﻌﺪ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﺧ&= #65194;ﺍﻭﻧﺪ ﻭﭘﻴﺮ ﮐﺎﻣﻞ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ'ﺑﺂﺧﺮﻳﻦ &= #65251;ﺤﺼﻮﻝ <= span lang=3DAR-SA>ﻫﻨﺮﻯ ﺧﻮﻳʌ= 06; ﺩﺭ ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕﺍﻟﻬﻰ'ﻭ ﻳﺎ ﺩﺭ ﺁثاﺭ ﻫ&#= 65256;ﺮﻯ ﺩﺭ ﺃﺩﺏ ﻭ ﻣﻌﻘ= ﻮﻟﺎﺕ ﻭ ﮐﺮﺍﻣﺎﺕ ﺩﻳ&= #64405;ﺮ ﺍﻟﻬﻰ'ﺧﻮﺩ ﺑﺨ&= #65262;ﺩ ﻣﺸﻬﻮﺩ ﺩﻳﮕﺮ&#= 65165;ﻥ ﻣﻴﮕﺮﺩﺩ.ﻭ ﺑﺮ&= #65165;ﻯ ﺟﻬﺶ ﻣﻘﺎﻡ ﺑﺎ&= #65247;ﺎﺗﺮ ﺑﻌﺪﻯ'ﺁﻏﺎﺯ ﺑ&= #65256;ﻘﺪ ﺃثاﺭ ﻫﻨﺮﻯ ﺧ= 5262;ﺩ ﻣﻴﮑﻨﻨﺪ.ﻭ ﺍﮔ&= #65198; ﻧﺘﻮﺍﻧﺴﺖ ﻧﻘ&#= 65210; ﺩﺭ ﺧﻮﺩ ﻭ ﺃثر &= #65191;ﻮﺩﺭﺍ ﭘﻴﺪﺍ ﮐﻨﺪ' ﻫﺪ= ﺍﻳﺖ ﭘﻴﺮ ﻭ ﺭؤﻳﺎﻫ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺑﻮﻯ ﺗﺬ&= #64400;ّﺮ ﺧﻮﺍﻫﺪ ﺩﺍﺩ.ﻭ = ﺍﮔﺮ ﺧﻮﺩ ﺳﺎﻟﻚ ﺍﺯ = ﺁﻥ ﭘس 'ﺑﺘﻮﺍﻧﺪ ﺑ&= #65176;ﺰﮐﻴﻪ ﻫﺎﻯ ﺳﻠﻮﮐﻰ ﻋ&= #65252;ﻴﻖ ﺗﺮ ﺍﺯ ﻗﺒﻞ ﺑﻨ= ﻤﺎﻳﺪ'ﺗﺎ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65197; ﺍﺣﻮﺍﻝ ﺑﺮﺗﺮ &= #65261; ﺟﺪﻳﺪﻯ ﺑﺎﺯ ﺩ&= #65197;ﻳﺎﻓﺖ ﻧﻘﺪ ﻭ ﻫﺪﺍﻳﺘ&= #65260;ﺎ'ﺑﺮﺍﻯ ﺭﻓﻊ ﻧﻮﺍﻗﺺ ﻧ&= #65166;ﭘﻴﺪﺍﻯ ﺧﻮﺩ ﺑﻨﻤﺎﻳﺪ.&= #64400;ﻪ ﺷﺎﻳﺪ ﺑﺘﻮﺍﻧ&#= 65194; ﻭﻇﺎﻳﻒ ﺟﺪﻳﺪ &= #65203;ﻠﻮﮐﻰ ﺧﻮﺩﺭﺍ'ﺑﺎ ﮐﻤ&= #65242; ﭘﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺩﻧﺒﺎﻝ ﮐﻨﺪ.ﺗ&= #65166; ﺑﺎﺯ ﺑﺘﺠﻠّﻰ &#= 65169;ﺎﻟﺎﺗﺮﻯ ﺑﺮﺳﺪ ﮐﻪ ﺑﺎﺯ = ﻣﻐﺮﻭﺭ ﺁﻥ ﻣﺮﺣﻠﻪ ﻧﺸ&= #65262;ﺩ. ﻫﻨﺮ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﺍﻟﻬﻰ ﻭﮐﺎﻣﻠ&#= 65166;ﻥ ﺍﻟﻬﻰ'ﭼﻪ ﺩﺭ ﺗ= ﺮﺑﻴﺖ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193;'ﻭﭼﻪ ﺩﺭ ﺁثاﺭ ﺃﺩﺑ= 5264; ﻭ ﻋﻘﻠﻰ ﻭ ﮔﻔﺘ= ﺎﺭﻯ ﻭ ﮐﺮﺩﺍﺭﻯ ﺧﻮ&= #65193; ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253;'ﻋﻤﻠﺎ ﺁﻳﻨﻪﺍﻯ ﺍﻟﻬ&#= 65264; ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ﺁ&= #65267;ﺖ ﺍﻟﻠﻪ ﻭ ﺁﻳﺪﻫ&= #65166;ﻯ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ' = ﮐﻪ ﻫﻢ ﺧﻮﺩ ﻭ ﻫﻢ ﺩ= ;ﻳﮕﺮﺍﻥ ﺭﺍ= ﻣﻴﺘﻮ= ;ﺍﻧﻨﺪ'ﺧﻮﺩﺭﺍ ﺩﺭ ﺁﻥ ﺑﺒﻴﻨﻨ&= #65194;.ﮐﻪ ﻫﺮﻳﻚ ﺩﺭ ﭼﻪ ﺩ= ﺭﺟﻪ ﻭﻣﻘﺎﻡ ﺗﮑﺎﻣ&#= 65248;ﻰ ﻭ ﻫﻨﺮﻯ ﻭ ﻋﻘﻠ= ی هستند. ﺑﺨﺼﻮ᥸= 9; ﺍﮔﺮ ﺍﻳﻦ ﺁﻳﻨﻪ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩ ﺭﺍ'ﺑﺎﺯ ﭘ= ﺎﮐﺘﺮ ﻭ ﺗﻤﻴﺰ ﺗﺮ ﺑﺎ= ﺗﺰﮐﻴﻪ ﻫﺎﻯ ﻧﻔس ﻭﻧﺎ&#= 65191;ﻮﺩ ﺧﻮﺩ ﺑﻨﻤﺎﻳﻨ&#= 65194;. ﺗﺎ ﭼﻨﻴﻦ ﺍﻧﻌ&= #64401;ﺎﺳﻰ ﺍﺯ ﺁﻳﻨﺪﻩﺍﻯ &= #65165;ﻟﻬﻰ ﺍﺯ ﺧﻮﺩﺷﺎﻥ ﻭ&= #65165;ﺿﺢ ﺗﺮ ﻭ ﺩﺭﺳﺖ ﺗﺮ= ﻭ ﺣﻘﻴﻘﻰ ﺗﺮ ﺩﻳ&= #65194;ﻩ ﺑﺎﺷﺪ .<o:p></o:p> ﺍﻫﻞ ﻫﻨ= ;ﺮ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ'&= #65165;ﺯ ﺁﻏﺎﺯ ﺗﻔﮑّﺮ &#= 65193;ﺭ ﺟﻤﺎﻝ ﻫﻨﺮﻯ'ﺗ&= #65240;ﻠﻴﺪ ﺍﺯ ﻃﺒﻴﻌﺖ ﺭﺍ&= #65199;ﻳﺒﺎ ﻣﻴﺪﺍﻧﻨﺪ.ﭼﻮ&#= 65253; ﺩﺭ ﻃﺒﻴﻌﺖ ﺯﺷ&= #65176;ﻰ ﻧﻤﻰ ﺑﻴﻨﻨﺪ.ﻭ = ﻣﻴﺘﻮﺍﻧﻴﻢ (ﻫﻨﺮ ﺍﻭﻟﻰ) ﺭﺍ= ; ﻫﻨﺮ ﻃﺒﻴﻌﻰ ﺑﻨﺎﻣ&#= 65268;ﻢ. ﺍﻭﻟﻴﻦ ﻓﻠﺴﻔ&#= 65258;ﺍﻯ ﺟﺪﻳﺪ' ﮐﻪ ﺷﺎﻳ= ﺴﺘﮕﻰ ﻃﺒﻴﻌﺖ ﺭﺍ ﻣﻄ&= #65198;ﺡ ﮐﺮﺩ(ﺭﻭﺳﻮ) ﺑﻮ= ﺩ.ﮐﻪ ﺑﺼﻮﺭﺕ ﭘﺮﺳﺶ &= #65165;ﺯ ﻃﺒﻴﻌﺖ ﺩﺭﺁﻣ&#= 65194;. ﺩﻳﺪﻭﺭ &#= 1605;ی گوﻳﺪ' ﻫﺮ ﺻﻮﺭ&#= 65173; ﺧﻮﺏ ﻳﺎ ﺯﺷﺖ ﻋ= ﻠﻠﻰ ﺩﺍﺭﺩ.ﻭﺩﺭ ﻃﺒ&= #65268;ﻌﺖ ﭼﻨﻴﻦ ﺗﻮﺻﻴﻔ&#= 65264; ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﻫ&= #65198;ﭼﻴﺰﻯ ﺁﻧﻄﻮﺭ ﮐﻪ ﺑﺎ&= #65267;ﺪ ﺑﺎﺷﺪ ﻫﺴﺖ.ﻧﻪ = ﺍﻳﻨﮑﻪ ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ &= #65199;ﻳﺮﺍ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﻮﺟﻮﺩﺍﺕ ﺩﺭ ﻳﻚ ﺳﻄﺢ ﺗﮑ= ﺎﻣﻠﻰ ﻧﻴﺴﺘﻨﺪ.ﻭﻫﺮ&#= 65267;ﻚ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺗ&= #64401;ﺎﻣﻠﻰ ﻭ ﻧﻈﺎﻡ ﮊﻧﺘﻴ&= #64401;ﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ'&= #65261; ﺩﺭ ﮊﻧﺘﻴﻚ ﺟﺴ&= #65252;ﻰ ﻭﻧﻮﻋﻰ ﺍﻭ ﭘﻴ&= #65194;ﺍ ﻣﻴﺸﻮﺩ.ﻭﻟﻰ ﻫ&= #65268;ﭻ ﮐﺪﺍﻡ ﺣﺘﻰ ﺍﮔ&= #65198; ﮐﺎﻣﻞ ﺑﻨﻈﺮ ﺑ&= #65198;ﺳﺪ' ﻫﻨﻮﺯ ﺩﺭ ﺣﺪّ &= #64400;ﻤﺎل ﻨﻬﺎﺋی ﻨﻤﻰ ﺑ&#= 65166;ﺷﺪ ﮐﻪ ﺁﻳﻨﺪﻩ ﮐﺎ&= #65251;ﻠﺘﺮﻯ ﺭﺍ ﺑﺎﻳﺪ ﺑﺠﻮ&= #65267;ﺪ.ﮐﻪ ﺍﻳﻦ ﺭﺍﺯ ﺯﻧﺪ&= #64404;ﻰ ﻭ ﺁﻓﺮﻳﻨﺶ ﻫﺮ&= #65251;ﻮﺟﻮﺩﻯ ﺩﺭ ﺟﻬﺎﻥ ﻣﻴﺒ&= #65166;ﺷﺪ. ﺗﺎ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺗﮑﺎﻣﻠﻰ ﺑﻴﺎ&#= 65169;ﺪ'ﻭ ﺑﻤﺮﺍﺗﺐ ﺁﻳﻨ&#= 65194;ﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ &= #65165;ﻟﻬﻰ ﺧﻮﺩ'ﺩﺭ ﮐﻤﺎﻝ = ﻧﺰﺩﻳﮑﺘﺮ ﺷﻮﺩ.ﻭ ﺑﻤﻮﺟﺐ = آﻥ ﺍﮐﻨﻮﻥ ﻭﻣﻮﻗ&#= 1617;ﺘﺎ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺧﻮﺩﻣﺎﻥ ثاﺑﺖ ﺑﻨﻈﺮ ﻣ= 5268;ﺮﺳﺪ'ﮐﻪ ﭘﻴﺮ ﻣﻴﺸﻮﺩ ﻭ&= #65247;ﻰ ﻋﻮﺽ ﺩﺭ ﮐﻴﻔﻴ&= #1617;ﺖ ﻭﺑﻄﻮﺭ ﮐﻠّﻰ &#= 65255;ﻤﻴﺸﻮﺩ.ﻣﮕﺮ ﺑﺮﺍﻯ ﺗﻮﻟّﺪ &#= 65169;ﻬﺘﺮ ﻧﻮﻉ ﺑﻌﺪﻯ ﺑﺎ&= #65207;ﺪ.ﮐﻪ ﺯﻳﺒﺎﺗﺮﻳﻌﻨ= 5264; ﮐﺎﻣﻠﺘﺮ ﻣﻴﺸ&#= 65262;ﺩ.ﮔﺮﭼﻪ ﺑﺮﺧﻰ ﺟﺮﺍﺣﻰ &= #65259;ﺎﻯ ﭘﻠﺎﺳﺘﻴﻚ ﺭﻓ&#= 65226; ﺯﺷﺘﻰ ﻫﺎﻯ ﺍﺯ = ﻟﺤﺎﻅ ﺳﻠﻴﻘﻪ ﻭ ﻫﻮس &= #65165;ﻧﺴﺎﻧﻰ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﮐ&= #65166;ﻣﻞ ﻣﻄﻠﻖ ﺗﻨﻬﺎ ﺧ&= #65194;ﺍﻭﻧﺪ ﺍﺳﺖ' ﮐﻪ ﺍﻭ ﺻﻮ= ;ﺭﺕ ﻭﺟﺴﻤﻰ ﻣﺎﺩﻯ &= #65259;ﻢ ﻧﺪﺍﺭﺩ'ﮐﻪ ﺯﻳ&= #65170;ﺎﺋﻰ ﻣﺎﺩﻯ ﺑﺮﺍﻳﺶ &= #64404;ﻔﺖ.ﭘس ﺗﻮﻟّﺪﻯ ﻫﻢ ﺩ&#= 65197; ﺟﻬﺎﻥ ﻧﺪﺍﺭﺩ'&= #65175;ﺎ ﺗﮑﺎﻣﻞ ﺑﻴﺸﺘ&#= 65198; ﺑﺨﻮﺍﻫﺪ ﺑﻴﺎ&#= 65169;ﺪ.ﻭ ﺍﻧﺴﺎﻥ ﺍﮔﺮ ﺑ&= #65192;ﻮﺍﻫﺪ ﺯﻳﺒﺎﺋﻰ ﻃﺒﻴ&#= 65228;ﻰ ﻭ ﺍﺳﺘﺤﻘﺎﻗﻰ &= #65191;ﻮﺩﺭﺍ ﺑﻴﺎﺑﺪ'ﺑﺎﻳﺪ &= #65169;ﻔﮑﺮ ﺗﮑﺎﻣﻞ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺧﻮﺩ ﻧﺸ&= #65262;ﺩ.ﻭﻧﻪ ﮊﻧﺘﻴﻚ ﺟﺴﻤﻰ &= #65267;ﺎ ﺧﻮﺩ ﺟﺴﻢ ﻣﺎﺩ&= #65263; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'&= #65267;ﺎ ﻫﻤﺎﻥ ﺭﻭﺍﻥ ﻭ = ﺟﺎﻥ ﮐﻨﻮﻧﻰ ﺧﻮﺩ'ﮐ&= #65258; ﺑﺎ ﺁﻥ ﺁﻏﺎﺯ ﺯ= ﻧﺪﮔﻰ ﮐﻨﻮﻧﻰ ﺭﺍ ﻳﺎ&= #65235;ﺘﻪ' ﮐﻪ ﺑﺎﻳﺪ ﺑﻬﺘ&= #65198; ﻭﺍﻟّﺎ ﺣﺘﻤﺎ &#= 65193;ﺭﺟﻪ ﺍﻯ ﺑﺪﺗﺮ ﻳﺎ ﺯ= ﺷﺖ ﺗﺮ ﺍﺯ ﺁﻧﭽﻪ ﻫ= ﺴﺖ ﺧﻮﺍﻫﺪ ﺷﺪ.ﻭ ﺍ= ﻳﻦ ﺍﺻﻠﺎﺡ ﻣﺎﻫﻮ&#= 65263; ﺫﺍﺕ ﮊﻧﺘﻴﮑﻰ &= #65197;ﻭﺣﻰ ﺧﻮﺩ ﺭﺍ' ﺗﻨﻬﺎ= ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65166; ﮐﻤﻚ ﺧﺪﺍﻭﻧﺪ &= #65261;ﻭﺳﺎﺋﻞ ﺍﻟﻬﻰ'ﻭ ﻫﻤّﺖ &= #65169;ﺴﻴﺎﺭ ﺑﺰﺭﮒ ﺳﺎﻟﻚ'ﻭ = ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ &= #65261;ﺭﺳﻴﺪﻥ ﺑﺘﺠﻠﻴﻪﻫﺎﻯ &#= 65165;ﻟﻬﻰ ﻫﻔﺘﮕﺎﻧﻪ ﺑﺮ&#= 65203;ﺪ. ﮐﻪ ﺑﻤﻮﺍﺯﺍﺕ &= #65153;ﻥ ﺑﺰﻳﺒﺎﺋﻰ ﺻﻮ&#= 65197;ﺕ ﻭﺗﻤﺎﻡ ﻫﻴﮑﻞ &= #65175;ﻦ ﺧﻮﺩ ﺑﺮﺳﺪ.ﻭ ﺑ= ﻤﻮﺍﺯﺍﺕ ﺁﻥ ﻋﻘﻞ ﻭﺍﺧﻠ&= #65166;ﻕ ﻭﺩﻳﮕﺮ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﻭﺑﺎ&#= 65247;ﻘﻮّﻩ'ﻭﻟﺎﺯʌ= 49; ﺑﺮﺍﻯﺰﻧﺪﮔﻰ &#= 65255;ﻮﻋﻰ ﺑﻬﺘﺮ ﺭﺍﺑﻴﺎ&#= 65169;ﺪ. ﻭﺍﻟّﺎ ﺯﻧﺪﮔ= 5264; ﻏﻴﺮ ﺳﻠﻮﮐﻰ'ﻭ&= #65187;ﺘﻰ ﻫﺮﮔﻮﻧﻪ ﺗﻌﻠ&#= 65268;ﻤﺎﺕ ﻭﺗﮑﺎﻣﻠﺎﺕ ﺍ&#= 65235;ﻘﻰ ﺩﺭ ﺗﻦ ﺑﺎ ﻭﺭﺯ= ﺵ' ﻭﺩﺭ ﺫﻫﻦ ﺑﺎ ﺗ= ﺤﺼﻴﻞ'ﺍﮔﺮ ﺭﻭﺵ ﺩﺭﺳﺘﻰ ﻫ&= #65250; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻫﻤﭽﻨﺎﻥ ﮐﺎﺭﻣﺎﻯ ﻗﻬﻘ&#= 65198;ﺍﻯ ﻧﻮﻋﻰ ﺭﺍ ﺩﺍﺭ&= #65193;.ﺯﻳﺮﺍ ﺁثاﺭ ﻣﻨﻔﻰ ﺍ= 5227;ﻤﺎﻝ ﺍﻧﺴﺎﻥ ﺩﺭ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﺷﺨﺺ ﻣﻴ&= #65252;ﺎﻧﺪ.ﻭ ﺁثاﺭﻣثبتی ﻧ= ﻴﺴﺖ.ﻣﺎﻧﻨﺪ ﺍﻳﻨﮑﻪ ﺍﺧﻠﺎ&#= 65237; ﺧﻮﺩ ﻭ ﺩﻳن ﺩﺍ&= #65197;ﻯ'ﻭ ﻋﻘﻞ ﻭ ﺯﻧﺪﮔﻰ = ﻧﻴﮑﻮﻯ ﺍﻧﺴﺎﻧﻰ'ﭼﻴﺰ&#= 65263; ﺩﺭ ﮊﻧﺘﻴﻚ ﺃث&#= 1585; ﻧﻤﻰ ﮔﺬﺍﺭﺩ.ﻭ = ﺍﮔﺮ ﺑﮕﺬﺍﺭﺩ ﺧﻴﻠ&#= 65264; ﮐﻤﺘﺮ ﺍﺯ ﺁثا= 5197; ﻣﻨﻔﻰ ﺍﺳﺖ .ﻭﺗ= ﻨﻬﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ&= #65199;ﻧﺪﮔﻰ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﭼ&= #65256;ﺪ ﺳﺎﻟﻪ'ﺩﺭ ﺧﻮﻳ&= #65208;ﺘﻦ ﺩﺍﺭﻯ ﻣﻴﺘﻮﺍ&#= 65253; ﺁثاﺭ ﻧﻴﮑﻮﻯ = 5251;ﻮﺭﺩ ﭘﺴﻨﺪ ﺧﺪﺍﻭﻧ&#= 65194;'ﻭ ﻣﻔﻴﺪ ﺁﻳﻨﺪﻩ &= #65259;ﺎﻯ ﺑﻬﺘﺮ ﻓﺼﻮﻝ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ'ﻭ ﻳﺎ &#= 65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﮊﻧﺘﻴﻚ ﺧﻮﺩﺭﺍ ﭘس ﺍﺯ &= #65175;ﺨﻠﻴﻪ ﻭﺗﺤﻠﻴﻪ ﺻﻔﺎ&#= 65175;ﻰ ﻧﻤﻮﺩ.ﺗﺎ ﺁﻧﺠ&= #65166; ﮐﻪ ﺩﺭ ﺷﺮﻁ ﮐﺎ= ﻓﻰﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭﻯ ﺍ&= #65247;ﻬﻰ'ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻫﻨﮕﺎ&#= 65249; ﺭﺳﻴﺪﻥ ﮐﻪ ﺗﻤ&= #65166;ﻡ ﻣﻘﺼﺪ ﻣﺎ ﺩﺭ ﺍ= ﻳﻦ نوﺷﺘﻪ ﻫﺎ ﻧﺸ= 5166;ﻥ ﺩﺍﺩﻥ'ﺍﻫﻤﻴّ= 5174; ﺣﻴﺎﺗی ﻮ ﺃﺑﺪ&#= 65263;ﺴﻠﻮﻙ ﺍﻟﻬﻰ'ﮐﻪ ﺑﻬﺮ = ﺯﺑﺎﻥ ﻭ ﺑﺪﻧﺒﺎﻝ ﻭ ﺑ= ﺒﻬﺎﻧﻪ ﻫﺮ ﻣﻮﺿﻮﻋﻰﻋ&#= 65240;ﻠﻰ هنرﻯ ﻭ ﺩﻳﻨﻰ'= 5259;ﻤﻴﻦ ﺗﻨﻬﺎ ﻣﻮﺭﺩ ﻧ&= #65224;ﺮ ﺧﺪﺍﻭﻧﺪ ﺭﺍ ﭘ&= #65268;ﺶ ﺑﮑﺸﻴﻢ.ﮐﻪﺍﺯ &= #65259;ﺮ ﺭﺍﻫﻰ ﮐﻪ ﺑﺮﻭ&= #65267;ﻢ ﺑﺮُﻡ ﻣﻨﺘﻬﻰ &#= 65251;ﻴﮕﺮﺩﺩ.ﻫﻤﺎA= 253; ﺍﻭﻡ ﻭﻫﻮﻡ ﻗﺪ&= #65267;ﻢ'ﻭ ﺍﻳﻤﺎﻥ ﻭ ﺍﻣﻨ&= #65268;ﺖ ﺍﻟﻬﻰ'ﺩﺭ ﺍﺩﻳ&= #65166;ﻥ ﺟﺪﻳﺪﺗﺮ.ﻭ ﻳﺎ = ﻫﻤﺎﻥ ﺧُﻢ ﮐﻪ ﻣﺤﻤﺪ &= #65169;ﺮﺍﻯ ﻭﻟﺎﻳﺖ ﺧﻮﺩ ﺩ&= #65197;ﻋﻠﻰّ ﻣﻄﺮﺡ ﮐﺮﺩ'ﻭ ﻳ= ﺎ ﻗﻢ ﮐﻪ ﺍﻣﺎﻡ ﺻ= ﺎﺩﻕ ﻣﻴﮕﻮﻳﺪ' ﮐﻪ ﻣ= ﻨﻈﻮﺭ ﺷﻬﺮ ﻗﻢ ﺩﺭ ﺍﻳ= ﺮﺍﻥ ﻧﻴﺴﺖ.ﮐﻪ ﻗﺒﻠ&= #65166; </spa= n>ﻧﺎﻡ ﺩﻳﮕﺮʌ= 63; ﺩﺍﺷﺘﻪ ﺍﺳﺖ.ﺑﻠﮑﻪ ﻣﻨ&= #65224;ﻮﺭ ﺷﻬﺮ ﻗﻴﺎﻡ ﺳﺎ&= #65247;ﻚ'ﻭﻗﻴﺎﻣﺖﺍ= 5261; ﺩﺭ ﺷﻬﻮﺩ ﻗﺎﺋ&= #65250; ﺩﺭ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ'ﻭ ﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ &= #65197;ﻭﺡ القُدُس ﮐﻪ ﻗ= ﻴﺎﻣﻰ ﻗﻴﺎﻣﺖ ﮔﻮﻧﻪ &= #65165;ﺳﺖ.ﮐﻪ ﺳﺎﻟﻚ ﭼﻮﻥ ﺍﺯ = ﺧﻮﺍﺏ ﻣﺮﮒ ﺍﺭﺍﺩﻩ ﺑ&= #65198;ﺧﻮﺍﺳﺖ'ﻭ ﺍﺯ ﻋﺰﻟﺘﮕﺎﻩ &= #65191;ﻮﺩ ﺑﺮﭘﺎ ﺷﺪ ﮐﻪ ﺑ= ﺨﻠﻖ ﺑﺎﺯﮔﺸﺖ. ﻭﺧﻮ&= #65193; ﻭﻟﻰّ ﺍﻟﻬﻰ ﺻ&#= 65166;ﺣﺐ ﻭﻟﺎﻳﺖ ﺷﺪﻩ' ﺿ= ﻤﻨﺎ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ<= /span> </spa= n>ﻧﻴﺰ ﻧﺠﺎﺕ A= 267;ﺎﻓﺘﻪ ﺍﺳﺖ ﻭ ﻫﻔﺖ ﻫﺰ= ﺍﺭ ﺳﺎﻝ ﺑﻌﺪ ﺩﺭ ﻧ= ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﻣﺘﻮﻟّﺪ ﻣﻴﺸ= 5262;ﺩ. ﻭﺭﻭﺡ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﻭ ﺑﺮﻭﺣﻰ ﺍﻟ&= #65260;ﻰ ﺩﺭﻣﻰ ﺁﻳﺪ.ﺁﻧ&= #64405;ﺎﻩ ﻫﺮ ﻭﻟﻰّ ﺍﻟﻬ&#= 65264;'ﻗﺎﺋﻢ ﺯﻣﺎﻥ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﻣﻴ&= #64405;ﺮﺩﺩ ﻭﻣﺤﻤﺪﻯ ﻭﻋﻠ&#= 65264;ّ ﺯﻧﺪﻩ ﻭﻧﻴﺰ ﻣ&= #65262;ﺳﻰ ﻭﻋﻴﺴﻰ ﻭﺯﺭﺩ&#= 65207;ﺖ ﺯﻧﺪﻩﺍﻯ ﺑﺮﺍ&#= 65263; ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻣﻴگرﺩﺩ.ﻭﻳﻚ(= 5251;ﺤﻤﺪﻯ) ﻭﺳﻴﻠﻪ &#= 65187;ﻤﺪ ﻭ ﭘﺮﺳﺘﺶ ﻭﺗﻮ&= #65203;ّﻞ ﻋﺒﺎﺩﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ = ﺧﻮﺩ ﻧﻴﺰ ﺗﺠﺴّﻤﻰ &#= 65165;ﻧﺴﺎﻧﻰ ﺑﺮﺍﻯ ﭼﺪ ﺳﺎﻟ&= #65242; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ .= <o:p></o:p> ﻃﺒ᥾= 8;ﻌﺖ ﭘﺮﺳﺘﻰ ﺩﺭ ﺭﻳ&= #65256;ﺎﻥ ﮐﻪ ﻣﻴﮕﻮﻳﺪ ﻫ&= #65198;ﮔﺰ ﺩﺭ ﻃﺒﻴﻌﺖ ﺧﻄ&= #65166;ﺋﻰ ﺩﺭ ﻧﻘّﺎﺷﻰ ﻫ&#= 65166; ﻧﻤﻴﺒﻴﻨﻢ.ﺍﻟ&#= 65170;ﺘﻪﺑﺮﺍﻯ اﻳﺮﺍﺩ ﻧﮕﺮﻓ= 5176;ﻦ'ﺍﺯ ﻣﻘﺎﻳﺴﻪ ﺗﻔﺎ&#= 65261;ﺗﻬﺎ ﻭ ﻧﻘﺺﻫﺎ ﻭ ﻋﻴ= ﺐﻫﺎ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ &= #65169;ﺎ </spa= n>ﻣﻮﺟﻮﺩﺍﺕ.ʋ= 99;ﻳﺮﺍ ﻫﺮﻳﻚ ﺩﺭﺳﻄﺢ &= #65251;ﻘﺎﻡ ﺗﮑﺎﻣل ﺮﻭﺣﻰ &#= 65261; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﻳﺶ ﺑﻴﺶ ﺍﺯ ﺍﻳﻦ ﺷ= ﺎﻳﺴﺘﮕﻰ ﺯﻳﺒﺎﺋﻰ ﻭ ﻣﺤ&= #65166;ﺳﻦ ﻧﻴﺴﺖ. ﮔﺮﭼﻪ ﻫ= ﺮ ﻣﻮﺟﻮﺩﻯ ﻓﺮﺍ&#= 65261;ﺍﻥ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﻣ&#= 65256;ﺎﺳﺐ ﺯﻧﺪﮔﻰ ﻧﻮﻋﻰ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﮐﻪ ﺑﺎﻳ&= #65194; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺭﺍ ﺗﺤﻘﻖ ﺑﺪﻫ&= #65194;. ﮐﻪ ﺗﻮﻟﺪ ﺑﻬﺘ&= #65198; ﻧﻮﻋﻰ ﺑﻌﺪﻯ ﺭ&= #65165; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻭ ﺍﻟّﺎ ﺍﺗ= ;ﻠﺎﻑ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺧﻮﺩ ﮐﺮﺩﻩ'ﻣﺪ&= #65165;ﻡ ﻭﻣﺘﻮﺍﻟﻴﺎ ﺑ&#= 65204;ﻘﻮﻃﻬﺎﻯ ﻧﻮﻋﻰ ﻣﻴﺮﻭﺩ.&= #64380;ﻮﻥ ﻓﺸﺎﺭ ﺑﻴﺸﺘﺮ&#= 65193;ﺭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65191;ﻮﺩ ﺑﻨﻤﺎﻳﺪ.ﺣﺘﻰ &= #65165;ﮔﺮ ﻋﺒﺎﺩﺍﺕ ﺑﺎﻃ&#= 65246; ﻭ ﺷﺮﻙ ﻭﺭﺯﻯ ﻗ= ﺸﺮﻯ ﺩﺭ ﺗﻤﺎﻡ ﺍﺩﻳ&= #65166;ﻥ ﻭﻣﺬﺍﻫﺐ ﻗﺸﺮ&#= 65263; ﺭﺍ ﺑﻨﻤﺎﻳﺪ. ﺍ= ﮔﺮ ﺗﮑﺎﻣﻞ ﺩﺭ ﺟﻬ&= #65166;ﻥ ﻭﺯﻧﺪﮔﻰ ﻧﻮﻋ&#= 65264; ﻧﺒﻮﺩ' ﻣﻴﺸﺪ ﺍ= ﻧﺘﻘﺎﺩ ﺍﺯ ﮐﺎﺭ ﻃﺒﻴﻌ&= #65174; ﻭ ﺧﺪﺍﻭﻧﺪ ﮐﺮ&= #65193;.ﭼﺮﺍ </spa= n>ﺑﺮﺧﻰ ﺭﺍﻧʋ= 66;ﺑﻴﻨﺎ ﻳﺎ ﻓﻠﺞ ﮐﺮﺩﻩ = ﺍﺳﺖ. ﮐﻪ ﺑﻰ ﻋﺪﺍﻟﺘ&= #65264; ﻭ ﺳﺘﻤﮑﺎﺭﻯ ﺩ&= #65197; ﮐﺎﺭ ﺧﺪﺍﻭﻧﺪ &= #65169;ﻮﺩﻩ ﺑﺎﺷﺪ.ﻭﻟﻰ ﺗﮑ&= #65166;ﻣﻞ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺩ&= #65197; ﭘﻴﺶ ﺩﺍﺭﺩ. ﮐﻪ= ﺍﺯ ﺟﻤﻠﻪ ﺍﮐﻨﻮﻥ &= #65193;ﺭ ﺍﻳﻦ ﺯﻧﺪﮔﻰ ﻧ&= #65262;ﻋﻰ'ﺑﺎﻳﺪ ﺿﻤﻦ ﺭﻓﻊ ﺻﻔﺎ&= #65173; ﺣﻴﻮﺍﻧﻰ ﻭﻧﻮ&#= 65225; ﺑﺸﺮﻯ'ﺻﻔﺎﺕ ﺍ&= #65247;ﻬﻰ ﺑﺮﺗﺮ ﻧﻮﻉ ﺑﺸ&= #65198;'ﻭ ﻳﺎ ﭼﻪ ﺑﻬﺘﺮ ﺑ= ﺼﻔﺎﺕ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺁﻳﻨﺪﻩ ﺧﻮﺩ ﺑ&= #65198;ﺳﺪ' ﻭﺧﻮﺩﺭﺍ ﭼﻮﻥ ﺣﻴﻮﺍﻧﺎ&#= 65173; ﺩﺭ ﭼﺮﺍﮔﺎﻩ ﺟ&= #65260;ﺎﻥ ﻭ ﻣﺰﺭﻋﻪ ﺳﺮ ﺳ= ﺒﺰ ﺁﻥ' ﭼﻮﻥ ﺩﻭﺍﺏ= ﺑﻌﻠﻒ ﭼﺮﺍﻧﻰ ﻧﭙﺮﺩ&#= 65165;ﺯﺩ.ﮐﻪ ﺁﻧﮕﺎﻩ ﻭﺍﻗﻌ&#= 65166; ﺑﺪﺗﺮ ﻭﮐﻤﺘﺮ &= #65165;ﺯ ﺩﻭﺍﺏ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﮐﻪ ﺑﺎﻋﻘﻞ ﻭﻧ&= #65262;ﺭ ﭼﺮﺍﻍ ﻋﻘﻞ' ﺑﻔ= ﺴﺎﺩ ﺭﻭﺍﻥﺨﻮﺩ ﻭﺟ&#= 65260;ﺎﻥ ﺑﭙﺮﺩﺍﺯﺩ.ﻭﺟ&#= 65260;ﺎﻥ ﺭﺍ ﻏﺎﺭﺕﻭ ﺩﻳ&= #64405;ﺮﺍﻥ ﺭﺍ ﻟﮕﺪ ﻣﺎﻟﮑ&= #65256;ﺪ. ﻭﻫﺮ ﮐﺎﺭﺵ'ﺗﻨ&= #65260;ﺎ ﺧﺮﺍﺏ ﮐﺮﺩﻥ ﺒ&= #65268;ﺸﺘﺮ.ﻃﺒﻴﻌﺘ= 5166; ﺟﻬﺎﻥ ﻮﻓﻄﺮﺕ &= #65191;ﻮﺩﺵ ﺭﺍﺧﺮﺍﺏﺗﺮ ﻣ&#= 65268;ﮑﻨﺪ ﭘس ﻫﺮ ﺯﺷﺘﻰ ﺯ&= #65267;ﺒﺎﺋﻰ ﺑﻬﺘﺮﻯ'ﺩﺭ ﺍﻣ&= #64401;ﺎﻥ ﺑﺎﻟﻘﻮّﻩ ﺍﻥ &#= 65259;ﺴﺖ. ﺑویژه ﮐﻪ ﭘس ʋ= 65;ﺯ ﺯﻧﺪﮔﻰ ﻓﻌلی = 5170;ﺰﺷﺘﻰ ﺻﻮﺭﺕ ﺩﺭ ﻣﺴﺦ = ﺣﻴﻮﺍﻧﻰ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ' = ﺑﺮﺍﻯ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ &#= 65231;ﻴﺮ ﺳﺎﻟﻚ ﺍﻟﻬﻰ'ﻭ&= #64400;ﺴﺎﻧﻰ ﮐﻪ ﭘﺎﮐﺴﺎﺯﻯ &= #65197;ﻭﺍﻥ ﺧﻮﺩ ﻧﮑﺮﺩﻧﺪ &= #65193;ﺭ ﺍﻧﺘﻈﺎﺭ ﺩﺍﺭ&#= 65255;ﺪ.ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁﻥ' ﻣ= ﺴﺦ ﻣﻴﻤﻮﻥ ﻭﺧﻮﻙ &= #65169;ﻬﺘﺮﻳﻦ </spa= n>ﺷﺎﻧﺶ ﺁﻧﺎʌ= 53; ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﺯﻳﺮﺍ ﻣﺎ&= #65197; ﻭﻣﻮﺭ'ﻭ ﺣﺘﻰ ﻓ= ﺴﺦ ﮔﻴﺎﻫﻰ ﻭ ﺭﺳﺦ = ﺟﻤﺎﺩﻯ ﻧﻴﺰ ﺍﺣﺘﻤﺎﻟ&#= 65166; ﺩﺭ ﭘﻴﺶ ﺩﺍﺭﻧ&= #65194; ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ &= #65175;ﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻧﺴﺦ ﺑﻬ&= #65176;ﺮ ﻧﻮﻉ ﺑﺸﺮﻯ'ﺩﺭ = ﻓﺼﻞ ﺑﺎﻟﺎﺗﺮ ﻭ ﺯﻳ&= #65170;ﺎﺋﻰ ﺑﻴﺸﺘﺮ ﺍﺯ ﺍﻣ&= #65198;ﻭﺯ ﺩﺭ ﺗﻦ ﻭ ﺻﻮﺭﺕ= ﻭ ﺫﻫﻦ ﻭ ﺳﻴﺮﺕ ﻭ= ﺭﻭﺍﻥ ﻭ ﺁﺩﻣﻴّﺖﺧﻮ= 5165;ﻫﻨﺪ ﺩﺍﺷﺖ.ﭼﻪ ﺑﻬﺘ&= #65198; ﮐﻪ ﺷﺎﻫﺪﺍﻥ ﻧ&= #65262;ﺭ ﻗﺎﺋﻢ ﻭ ﻳﺎ ﺣﺪ= ّ ﺃﻗﻞ ﺻﻮﺭﺕ ﻣﺮ&= #65175;ﻀﻮﻯ'ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ ﺭﺍ ﺑﺪﻧ&= #65170;ﺎﻝ ﺩﺍﺭﻧﺪ.ﺩﺭ ﺑﺎ&= #65197;ﻩ ﺯﻳﺒﺎﺋﻰ ﺁﻧﺎ&#= 65253;'ﻗﺪﺭﺕ ﺗﺼﻮﺭ ﻧﺪﺍﺭﻳ&#= 65250;. ﮐﻪ ﭘﻮﺳﺖ ﺗﻦ ﭼ= ﻮﻥ ﺷﻴﺸﻪ شقّاف و= ;ﺳﻔﻴﺪ ﻭﻧﻮﺭﺍﻧﻰ ﺩﺍ&#= 65197;ﻧﺪ.ﻭﭼﻨﺎﻥ ﺍﻣﮑﺎﻧﺎﺕ'ﮐﻪ &= #65203;ﺮﺍﺳﺮ ﮐﻬﮑﺸﺎﻥ ﺭﺍ ﺟ&= #65262;ﻟﺎﻥ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺩ. = ﺧﻴﺮﻭﺷﺮ ﻭﺯﺷﺘﻰ ﻭﺯﻳﺒ&#= 65166;ﺋﻰ ﺭﺍ'ﺩﺭ ﺳﻴﺴﺘﻢ = ﺳﻠﻮﮐﻰ ﺑﺎﻳﺪ ﺩﻧﺒﺎﻝ &= #64400;ﻨﻴﻢ.ﮐﻪ ﺩﺭ ﺍﻳﻦ ﻣﺠﻤﻮ&= #65227;ﻪ ﻣﻘﺎﻟﺎﺕ ﻭ ﺗﻔ&= #65204;ﻴﺮﺍﺕ ﺳﻠﻮﮐﻰ ﻭ ﻋﺮﻓ&= #65166;ﻧﻰ ﺧﻮﺩ'ﺗﺎ ﺁﻧﺠﺎ = ﮐﻪ ﻋﻘﻞ ﻧﻮﻳﺴﻨﺪ&#= 65257; ﻣﻴﺮﺳﻴﺪﻩ ﺁﻣ&#= 65194;ﻩ ﺍﺳﺖ.ﻭ ﭘﻴﮕﻴﺮ&= #65263; ﺁﻥ ﺑﻮﺳﻴﻠﻪ ﺧ&= #65262;ﺍﻧﻨﺪﮔﺎﻥ ﺭﺍ ﺁﺭﺯﻭ ﻣﻴﮑ&= #65256;ﻢ.<o:p></o:p> ﺭﻳﻨﺎﻥ= ﻧﻴﺰ ﻣﻴﮕﻮﻳﺪ'ﺟﻬﺎ&#= 65253; ﻭ ﻃﺒﻴﻌﺖ ﺯﻳﺒ&= #65166; ﺍﺳﺖ.ﺑﺸﺮﻁ ﺍﻳ&= #65256;ﮑﻪ ﺩﺳﺖ ﺍﻧﺴﺎﻥ ﺑ&= #65194;ﺍﻥ نرﺳﺪ. ﻫﻤﺎﻥ ﺷ&#= 65228;ﺎﺭ ﻃﺮﻓﺪﺍﺭﺍﻥ ﻣ&#= 65188;ﻴﻄﻰ ﺯﻳﺴﺖ'ﮐﻪ ﺩﺭ ﻫ= ﺮ ﺣﺎﻝ'ﺣﺘﻰ ﺧﻮﺩ&= #65207;ﺎﻥ ﻫﻢ ﻣﺤﻴﻂ ﺭﺍ ﺁ= ﻟﻮﺩﻩ ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﺍ&= #65255;ﺴﺎﻥ ﻏﻴﺮ ﺍﻟﻬﻰ'ﭼﻨ&= #65166;ﻥ ﺍﺳﺖ ﮐﻪ ﻫﺮ ﺩﺳ= ﺘﮑﺎﺭﻯ ﺩﺭ ﻃﺒﻴﻌﺖ ﺟﻬ&= #65166;ﻥ ﻭﻓﻄﺮﺕﺧﻮﺩ ﻭ &= #64344;ﻴﺮﻭﺍﻥ ﺳﺎﻟﻚ ﺧﻮﺩﺭﺍ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ ﻋﻤﻠﺎ ﺯﻳﺒﺎﺋ&#= 65264; ﻃﺒﻴﻌﺖ ﺭﺍ ﺑﻴ&= #65208;ﺘﺮ'ﻭ ﻋﻘﻞ ﺍﻟﻬﻰ ﺑﻬ&= #65176;ﺮﻯ ﺩﺍﺭﻧﺪ ﻭ ﺗﻌﻠ&= #65268;ﻢ ﻣﻴﺪﻫﻨﺪ.ﮐﻪ ﭼ&= #65208;ﻢ ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ &= #65175;ﺮ'ﺯﻳﺒﺎﺋﻰ ﻫﺎﻯ ﺩﻳﮕﺮﻯ ﺩ&= #65197; ﻃﺒﻴﻌﺖ ﻭﺟﺎﻣ&#= 65228;ﻪ </spa= n>ﻭﻣﻮﺟﻮﺩﺍ᥵= 3;'ﻭﺣﺘﻰ ﺩﺭﺧﻮﺩﺷﺎﻥ ﻣ&#= 65268;ﻴﺎﺑﻨﺪ. ﺍﮔﺮ ﺍﻧﺴﺎﻧﻬ&#= 65166;ﻯ ﺟﺎﻫﻞ ﭼﻮﻥ ﺩﻳ&= #64405;ﺮ ﺣﻴﻮﺍﻧﺎﺕ ﺟﻬ&#= 65166;ﻥ ﺭﺍ ﻏﺎﺭﺕ ﻭ ﻟﮕ= ﺪ ﻣﺎﻝ ﻣﻴﮑﻨﺪ ﺧ&= #65262;ﺩ ﻧﻴﺰ ﺿﻤﻦ ﻫﻤﺎ&= #65253; ﻃﺒﻴﻌﺖ ﻫﺴﺘﻨ&#= 65194;.ﻭﻃﺒﻴﻌﺖ ﺍﺻﻄﻠﺎﺣﺎ ﺧﻮ&#= 65193;ﺵ ﺭﺍ ﺗﻨﻈﻴﻢ ﻣﻴ&= #64401;ﻨﺪ' ﻭ ﻣﺪﺑّﺮﺍﻥ ﺍ&#= 65247;ﻬﻰ ﻃﺒﻴﻌﺖ ﺣﻴﻮﺍ&#= 65255;ﻰ' ﺍﻓﮑﺎﺭ ﻭﻫﺪﻑ &= #65255;ﻴﮑﻮﻯ ﺧﻮﺩﺭﺍ ﺩﻧﺒﺎ&#= 65245; ﻣﻴﻨﻤﺎﻳﻨﺪ.ﺍ&#= 65255;ﺴﺎﻥ ﺑﺮﺗﺮﻳﻦ ﻧﻮﻉ &= #65193;ﺭ ﮐﺮﻩ ﺯﻣﻴﻦ ﺍﺳ&= #65174;'ﮐﻪ ﻋﻘﻞ ﺩﺍﺭﺩ ﻭ ﻗ= ﺪﺭﺕ ﮐﺴﺐ ﻋﻘﻞ ﺑﺮﺗ&= #65198; ﺭﺍ ﻧﻴﺰ ﺩﺍﺭﺩ.= ﺍﮔﺮ ﺑﺮﺧﻰ ﺧﺮﺍﺑﮑ&#= 65166;ﺭﻯ ﮐﻨﻨﺪ'ﻫﻤﻴﺸﻪ &= #65169;ﺮﺧﻰ ﻫﻢ ﺟﺒﺮﺍﻥ ﻭ ﺍ= ﺻﻠﺎﺡ ﻭ ﺁﺑﺎﺩﺍﻧﻰ ﻣ&= #65268;ﻨﻤﺎﻳﻨﺪ.<o:p></o:p><= /p> ﺃ= ﺷﺮﻑ ﻣﺨﻠﻮﻗﺎﺕ ﺑﻮ&#= 65193;ﻥ ﺍﻧﺴﺎﻥ ﺗﺎ ۵۵ ﻗﺮﻥ A= 193;ﻳﮕﺮ ﺍﺳﺖ.ﮐﻪ ﻧﻮﻉ ﻓ= ﻮﻕ ﺑﺸﺮﻯ ﺳﻮﭘﺮﻣ&#= 65254; ﻫﺎ ﺩﺭ ﺟﻬﺎﻥ ﭘ= ﻴﺪﺍ ﻣﻴﺸﻮﻧﺪ ﮐﻪ ﻫ&= #65200;ﺍﺭﺍﻥ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻧﻴﮑﻮﻯ ﮐﻨﻮﻧ</= span>ﻰ'ﻋﻘﻞ ﺧﻮﺍA= 259;ﻨﺪ ﺩﺍﺷﺖ.ﮔﺮﭼﻪ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺑﺘﺪﺭﻳ&#= 65182; ﺗﮑﺎﻣﻞ ﻧﻮﻋﻰ &= #65191;ﻮﺩ ﺭﺍ'ﺩﺭ ﻓﺼﻮﻝ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﺑﻬﺘﺮ ﺍ&= #65193;ﺍﻣﻪ ﻣﻴﺪﻫﺪ.ﮐﻪ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻏ&= #65166;ﺯ ﻣﻴﮕﺮﺩﺩ.ﺁﻧﮕ&#= 65166;ﻩ ﮐﻪ ﺍﺯ ﺑﻬﺘﺮﻳ&= #65254; ﺑﻬﺘﺮﺍﻥ ﭘﻴﺪ&#= 65165; ﻣﻴﺸﻮﺩ.ﻭﺍﺯ ﺍ&= #65261;ﻟﻴﻦ ﺍﻧﺴﺎﻥ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ'ﻓﺮﺍﻭﺍﻥ ﺍﻭﻟﺎﺩ ﺁﻧﻬﺎ &= #65235;ﻮق ﺒﺸﺮﻯ ﺧﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ.ﻭﺑﻘﻴّﻪ &#= 65165;ﻓﺮﺍﺩ ﻧﻮﻉ ﺑﺸﺮﻯ هم &#= 64381;ﻨﺎﻥﻤﺎﻧﻨﺪ ﺧﻮﺩﺷﺎﻥ ﺑﻮﺟ&#= 65262;ﺩ ﻣﻴﺂﻭﺭﻧﺪ.ﻫﻤ&#= 65166;ﻥ ﮔﻮﻧﻪ ﮐﻪ ﻣﻴﻤ&= #65262;ﻧﻬﺎ ﻭ ﺧﻮﮐﺎﻥ ﻣثل &#= 65191;ﻮﺩﺷﺎﻥ ﺑﻮﺟﻮﺩ ﻣﻴﺂﻭ&#= 65197;ﻧﺪ.ﺁﻧﮕﺎﻩ ﺍﻧﺴﺎﻥ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺩﺭ ﮐﻨﺎﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ ﻭﺩﻳﮕﺮ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ ﺯﻧﺪﮔﻰ ﻣﻴﮑﻨ&#= 65194;. ﮔﺮﭼﻪ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﺑﺸﺮﻯ ﺭﺍ ﺩﺭ ﻧ= ﻘﺎﻃﻰ ﻣﺤﺒﻮس ﻣﻴﮑﻨ= 5194;. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﻣﻴﻤﻮﻧﻬﺎ ﺩﺭ &= #65183;ﻨﮕﻞ ﻫﺎ ﻭ ﺧﻮﻙ ﻫﺎ ﺩ= ;ﺭ ﺑﻴﻐﻮﻟﻪ ﻫﺎ ﺑ&= #65198;ﺍﻯ ﺑﺮﺩﮔﻰ ﻭ ﺷﺎﻳ&= #65194; ﺑﺮﺍﻯ ﺧﺪﻣﺎﺕ &= #65187;ﻴﻮﺍﻧﻰ ﺩﻳﮕﺮﻯ'ﺑﺮﺍﻯ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﻨﺪ.<o:p></o:p> ﺭﺍﺳﮑ= ;ﻴﻦ </spa= n>ﺩﺭ ﺍﻳﻦ ﺩﻋA= 262;ﺕ ﺑﭙﺮﺳﺶ ﻃﺒﻴﻌ&#= 65174;'ﻣﺒﺎﻟﻐﻪ ﺑﻴﺸﺘﺮ ﻣﻴﮑﻨ&#= 65194;. ﮐﻪ ﻫﻨﺮﻣﻨﺪﺍ&#= 65253; ﺭﺍ ﺩﻋﻮﺕ ﺑﺨﻀ&= #65262;ﻉ ﺍﺯ ﻃﺒﻴﻌﺖ ﻣﻴ&= #64401;ﻨﺪ.ﺗﺎ ﮐﻮﭼﮑﺘﺮﻳﻦ ﺍ&#= 65191;ﺘﻴﺎﺭ ﻭﺍﻧﺘﺨﺎﺑﻰ ﺑ&#= 65198;ﺍﻯ ﺧﻮﺩ ﻗﺎﺋﻞ ﻧﺒ&= #65166;ﺷﻨﺪ ﻭ ﻫﻤﭽﻨﺎﻥ ﺩﻧ&= #65170;ﺎﻝ ﻃﺒﻴﻌﺖ ﺩﺭ ﻫﻨ&= #65198; ﺑﺎﺷﻨﺪ.ﻳﺎ ﻫﻤ&= #65166;ﻥ ﻫﻨﺮ ﻃﺒﻴﻌﻰ ﻭ = ﺗﮑﺎﻣﻞ ﺍﻓﻘﻰ ﺩﺭ ﻫﻨﺮ = ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﮔﺮﭼﻪ ﺗ&= #64401;ﺎﻣﻞ ﻋﻤﻮﺩﻯ ﻭ ﺭﻭﺍ&= #1606;ی ﻨﺨﻮﺍﻫﺪ ﺩﺍﺷ&#= 65174;.ﺯﻳﺮﺍ ﺩﺭﻫﻨﺮ ﺑﻌﺪﺍ' = ﺑﺤث ﻣﻮﺿﻮﻉ ﻭﻣﻌﻨ&#= 65264; ﻭ ﻫﺪﻑ ﻣﻄﺮﺡ ﺷ= ﺪﻩ ﺍﺳﺖ. ﻭﻯ ﺑﻬﻨﺮ= ﻣﻨﺪ ﻫﻴﭻ ﮔﻮﻧﻪ ﺍﺟ&= #65166;ﺯﻩ ﺍﺧﺘﻴﺎﺭﻯ ﻧﻤ&#= 65268;ﺪﻫﺪ. ﮔﻮﺋﻰ ﺩﺭ ﻫﺴﺘ&= #65264; ﺍﺑﺪﺍﻉ ﻣﻌﻨﻮ&#= 65263; ﺭﺍ ﺩﺭ ﻧﻈﺮ ﻧﺪ= ﺍﺭﺩ.ﻣﮕﺮ ﻫﻤﺎﻥ ﺍﺑﺪﺍﻉ &= #65193;ﺭ ﺗﻘﻠﻴﺪ ﺍﺯ ﻃﺒ&= #65268;ﻌﺖ ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﺑ= ﺠﺎﺋﻰ </spa= n>ﺍﻧﺴﺎﻧﻬﺎ ʋ= 65;ﺯ ﻟﺤﺎﻅ ﺭﻭﺍﻧﻰ &= #65191;ﻮﺩ'ﮔﺎﻫﻰ ﺑﻄﺒﻴﻌﺖ ﻭﮔﺎ&#= 65259;ﻰ ﺑﺤﻘﻴﻘﺖ ﻭﮔﺎ&#= 65259;ﻰ ﺑﺎﻧﺴﺎﻧﻴّﺖ = 5261; ﮔﺎﻫﻰ ﺑﻤﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﺗﻮﺟّﻪ &#= 65261; ﻋﻠﺎﻗﻪ ﺩﺍﺭﻧ&#= 65194;. ﻭﻯ ﻣﻴﮕﻮﻳﻨﺪ'&= #65199;ﻳﺮﺍ ﺭﻭﺡ ﻫﻨﺮﻣﻨﺪ &= #65197;ﺍ'ﺩﺭ ﺃﺻﻞ ﺳﻔﻴﻪ ﻭ ﻣ= ﺒﺘﺬﻝ ﻣﻴﺪﺍﻧﺪ. ﮐﻪ ﺩ= ﺭﺳﺖ ﻣﻴﮕﻮﻳﻨﺪ. ﺍﻭ&= #65245; ﺑﺎﻳﺪ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﮐﺮﺩ'ﻭ ﻋﻘﻞ ﻭ ﺍ= ;ﺣﻮﺍﻝ ﺍﻟﻬﻰ ﻳﺎﻓﺖ'ﻭ&= #65165;ﻧﺴﺎﻧﻴّﺖ ﻭ ﺁﺩﻣﻴّﺖ ﭘﻴ&#= 65194;ﺍ ﮐﺮﺩ'ﺁﻧﮕﺎﻩ ﻫ&= #65256;ﺮ ﻭ ﺻﻨﻌﺖ ﻭ ﺣﺮﻓ= ﻪ ﻫﻨﺮﻯ ﺍﮔﺮ ﭘﻴ&= #65208;ﻪﮐﻨﻨﺪ' ﻣﻔﻴﺪ ﺧﻮﺩ ﻭ ﺟ= ﺎﻣﻌﻪ ﺧﻮﻳﺶ ﻫﺴﺘﻨﺪ. = ﻭﻯ ﺩﺭﺳﺖ ﻓﻬﻤﻴﺪ'&= #64400;ﻪ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ &= #65219;ﺒﻴﻌﺘﻰ ﻣﺎﻧﻊ ﺍﺯ ﺗﮑﺎ&= #65251;ﻞ ﺩﺍﺭﺩ. ﺯﻳﺮﺍ ﻟ= ﺒﺮﻳﺰ ﺍﺯ ﻋﻘﺪﻩ ﻫﺎ ﻭ= ﻋﻘﻴﺪﻩ ﻫﺎ ﻣﻴﺒﺎﺷﺪ.ﻭ = ﺍﻳﻨﮑﻪ ﺍﻧﺴﺎﻥ ﻃﺒﻌﺎ &= #65251;ﺘﻌﺼّﺐ ﺍﺳﺖ' ﭼﻮﻥ ﻫﺮﮐ= ﺶ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ = ﺳﻠﻴﻘﻪ ﺷﺨﺼﻰ ﻭ ﺳﻄﺢ ﻋ= ﻘﻠﻰ ﺧﻮﺩ ﻋﺎﺷﻖ ﺍﺳ&= #65174;'ﻭ ﺑﻬﺘﺮﻳﻦ ﻣﻴﺪ&#= 65165;ﻧﺪ'ﮐﻪ ﻧﻴﺎﺯ ﺗﮑﺎﻣﻞ &= #65259;ﻢ ﻧﺪﺍﺭﺩ. ﮐﻪ ﺧﻮ= ﺩ ﺁﻏﺎﺯ ﻭ ﺍﺩﺍﻣ&= #65258; ﻗﻬﻘﺮﺍﻯ ﻋﻘﻠ&#= 65264; ﻫﺴﺖ.ﻭ ﺧﺪﺍﻭﻧ&= #65194; ﺑﻬﻤﺎﻥ ﺩﺭﺟﻪ &= #65239;ﻬﻘﺮﺍﺋﻰ ﻣﻴﻨﻤﺎﻳﺪ.ﮐﻪ&#= 65193;ﺭ ﻫﺮ ﺣﺎﻝ ﺍﻳﻦ ﻣ= ﺒﺎﺣث ﻫﻨﺮﻯ'ﺷﺎﻣﻞ ﺍ&= #65261;ﻟﻴﺎﻯ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﻫ&= #65256;ﺮﻣﻨﺪﺍﻥ ﺍﻟﻬﻰ ﻧﻴﺴﺖ.ﮐ&= #65258; ﺩﺭ ﺑﻴﺎﻧﺎﺕ ﻭ&= #65187;ﮑﻤﺘﻬﺎﻯ ﻋﻘﻠﺎﻧﻰ ﺧﻮﺩ'&= #65261; ﺍﮔﺮ ﺧﻮﺍﺳﺘﻨ&#= 65194; ﺩﺭ ﻧﻘّﺎﺷﻰ ﻭ&#= 65251;ﻮﺳﻴﻘﻰ </spa= n>ﻭ ﻫﺮ ﻫﻨﺮﻯ = 5193;ﻳﮕﺮﻯ'ﻭﺳﻴﻠʌ= 58; ﻫﺪﺍﻳﺖ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺑﻨﻤﺎﻳﺪ. ﻭﺍﻟ&= #1617;ﺎ ﺑﻘﻮﻝ ﺍﻳﻦ ﻣﺘ&= #65236;ﮑّﺮ ﻫﻨﺮﻣﻨﺪ'ﻫﺮﭼ&#= 65258; ﺑﻴﺸﺘﺮ ﻫﻨﺮﻧ&#= 65252;ﺎﺋﻰ ﺑﺸﻮﺩ ﻭ ﻧﻘّﺎ&#= 65207;ﻰ ﮐﻨﺪ'ﻫﻨﻮﺯ ﻫﻨ&= #65198;ﻣﻨﺪ ﻧﻴﺴﺖ.ﻭﻟﻰ ﺩﺭ&= #65259;ﻨﺮﺣﻘﻴﻘﻰ ﻫﻢ ﭼﻴﺰ ﺩﺭﻙ ﻣ= ﻴﺸﻮﺩ. ﻭ ﻃﺒﻴﻌﺖ ﺩﺭﺳ&= #65174; ﻣﻨﻌﮑس ﺩﺭ ﻫﻨ&#= 65198; ﻣﻴﮕﺮﺩﺩ.ﻭ ﻫﺪ&= #65235;ﻬﺎﻯ ﻣﻌﻨﻮﻯ ﻫﻨﺮﻣ&#= 65256;ﺪ ﻧﻴﺰ ﺑﻴﺎﻧﻰ ﺷ&= #65268;ﺮﻳﻦ ﺗﺮ ﻭﻣؤثّر ﺗʋ= 98; ﺑﺪﻳﮕﺮﺍﻥ </spa= n>ﺩﺭ ﻫﻨﺮ ﺍﻭ = 5193;ﻳﺪﻩ ﺧﻮﺍﻫﺪ ﺷﺪ.<o:p></o:p></span= > ﻭﻫﻨﺮ= ; ﻧﺎﻗﺺﺍﺳﺖ'ﮐﻪ ﻃﺒﻴﻌﺖﺭﺍ ﺗﺤ&#= 65240;ﻴﺮ ﻣﻴﮑﻨﺪ.ﻭﺣﺘﻰ &= #65199;ﺷﺘﻰ ﻃﺒﻴﻌﺖ ﮐﻪﻓﮑ&#= 65198;ﻣﻴﮑﻨﺪ' ﺍﺿﺎﻓﻪ ﺯﺷﺘﻰ &= #65251;ﻴﻨﻤﺎﻳﻨﺪ.ﺩ= 5197;ﺣﻘﻴﻘﺖ ﺗﻘﻠﻴﺪ ﺍﺯ ﻃﺒ&= #65268;ﻌﺖ' ﻭﺍﺯ ﻫﺮﻣﻮﺿﻮ&#= 65227;ﻰ ﺗﻘﻠﻴﺪ ﮐﺮﺩﻥ' = ﺗﻘﻠﻴﺪﻯ ﺍﺯ ﻃﺒﻴﻌﺖ ﺍﺳ&= #65174;.ﻭﻫﻤﻪ ﻣﺮﺍﺗﺐ ﻫﻨﺮﻯ &= #65169;ﺮﺯﺧﻰ ﻫﺴﺘﻨﺪ'ﺑﻴﻦ ﻫ&= #65256;ﺮ ﻃﺒﻌﺎ ﻭ ﻫﻨﺮ ﻧ= ﻔﺴﺎﻧﻰ ﺍﻧﺴﺎﻥ ﺁﻟﻮﺩ&#= 65257; ﺭﻭﺍﻥ.ﻭ ﻳﺎ ʋ= 65;ﺣﺘﻤﺎﻟﺎ ﻫﻨﺮ ﺑﺮﺯﺧﻰ ﺑ&= #65268;ﻦ ﺍﻧﺴﺎن هاﻯ ﻋA= 166;ﺩﻯ ﺑﺎ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﺍﻟﻬﻰ'ﮐﻪ ﻫﻨﺮ&= #65251;ﻨﺪﺍﻥ ﺍﻟﻬﻰ ﻭﻭﺍﻗﻌ&#= 65264; ﻫﺴﺘﻨﺪ.ﻫﻨﺮ ﻧ&= #65236;ﺴﺎﻧﻰ ﺭﺍ ﺩﺭ ﺍﻧﺴﺎﻧ&= #65260;ﺎﻯ ﺑﺪﺍﺋﻰ ﻭﻃﺒﻴ&#= 65228;ﺘﻰ ﻣﻴﺪﺍﻧﻴﻢ.ﻭﻫ&#= 65256;ﺮ ﻃﺒﻴﻌﻰ ﺳوء ﺍ= 5203;ﺘﻔﺎﺩﻩ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5165;ﻧﺴﺎﻥ ﻋﺎﻗﻠﺘﺮ ﺍﺳﺖ.&= #64400;ﻪ ﺑﺸﮑﻞ ﻫﻨﺮ ﻧﻴ&= #65200; ﺟﻬﺎﻥ ﺭﺍ ﻏﺎﺭ&= #65173; ﻣﻴﻨﻤﺎﻳﺪ ﻭﺑ&#= 65256;ﻔﻊ ﻣﺎﺩﻯ ﻳﺎ ﺳﻴﺎ&= #65203;ﻰ ﺧﻮﺩ ﺩﺭ ﻣﻴﺂﻭ&= #65197;ﺩ.ﻭ ﺷﺎﻳﺪ ﻧﻘّﺎﺷ= 5166;ﻥ ﭼﻮﻥ ﻣﺎﻧﻰ ﭘﻴ&= #65166;ﻣﺒﺮ ﺍﻳﺮﺍﻧﻰ ﻧﻘّ= 5166;ﺵ'ﺩﺭ ﻣﺤﺪﻭﺩﻩ ﻫﻨﺮ&#= 65259;ﺎﻯ ﻃﺒﻴﻌﺖ ﺍﻟﻬﻰ &= #64400;ﺎﺭ ﻣﻴﮑﻨﺪ ﮐﻪ ﺁﻧ&= #65198;ﺍ ﻫﻨﺮ ﺍﻟﻬﻰ ﺑﺎ&= #65267;ﺪ ﺧﺪﺍﻭﻧﺪ. ﻫﻨﺮ = ﺍﻟﻬﻰ ﺁﻏﺎﺯ ﺑﺎ ﭘﺎﮐ&= #65204;ﺎﺯﻯ ﺭﻭﺍﻥ ﺧﻮﺩ'ﺍﺯ = ﻋﻘﺪﻩ ﻫﺎ ﻭ ﮐﺴﺐ ﺻﻔﺎ= ﺕ ﺍﻟﻬﻰ ﻭﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺍﺯ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ' ﺑﺮﺍ&= #65263; ﻃﺎﻟﺒﺎﻥ ﻟﻘﺎ&#= 65263; ﺍﻟﻬﻰ ﻭﻣﺴﺘﻌ&#= 65194;ﺍﻥ ﺻﺎﺩﻕ ﺧﻴﺮﻯ ﺍ&= #65203;ﺖ.ﮐﻪ ﺑﺎﺯ ﺑﺮﺣﺴﺐ ﺩ&= #65197;ﺟﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﻋﻘﻠﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﺧﻮﺩ'ﺍﻟﻬﺎﻣﺎ&#= 65173; ﻟﺪﻧّﻰ ﺩﺍﺭﻧ= 5194;.ﻭ ﺑﺮﺣﺴﺐ ﺗﺠﺮﺑ&#= 65258; ﺣﺮﻓﻪﺍﻯ'ﺩﺭ ﻫ&= #65198; ﺭﺷﺘﻪ ﻫﻨﺮﻯ' ﺑ= ﻬﺘﺮ ﻣﻴﺘﻮﺍﻧﺪ ﺍﺭ&#= 65165;ﺋﻪ ﺍﻓﮑﺎﺭ ﺧﻮﺩ ﺑ&= #65194;ﻫﻨﺪ.ﻣﺎﻧﻨﺪ ﻫﻨﺮ ﺷﻌﺮ ﻭ ﺍﺩ= ﺑﻴّﺎﺕ ﻭ ﻏﻴﺮﻩ.<o:p></o:p> ﺭﺍﺳﮑ= ;ﻴﻦ ﺩﺭ ﭘﺮﺳﺘﺶ ﻃﺒ&= #65268;ﻌﺖ'ﺁﻧﺮﺍ ﺗﻨﻬﺎ ﻣﻨﺒﻊ ﻫ&= #65256;ﺮ ﻣﻴﺪﺍﻧﺪ. ﻭﻯ ﻫ= ﻨﺮ ﺭﺍ ﺑﻬﺸﺖ ﻭﺍﻗ&= #65226; ﺑﻄﻮﺭ ﺟﻤﻠﮕﻰ &= #65153;ﻥ ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﺩ&= #65197; ﻫﻨﺮ ﻣﺎﺩﻯ ﻭ ﻃ= ﺒﻴﻌﻰ ﭼﻨﻴﻦ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺩﺭ ﻫﻨﺮﺍﻟﻬﻰ &= #65169;ﺮﺧﻠﺎﻑﺁﻥﻤA= 268;ﺒﺎﺷﺪ.ﺯﻳﺮﺍ ﻫﻴﭽﮕﺎﻩ ﺗثب= 40;ت ﻭﺿﻊ ﻣﻮﺟﻮﺩ ﺭ&= #65165;ﻧﻤﻰ ﭘﺬﻳﺮﻧﺪ'ﻭ ﺑﺪ&= #65255;ﺒﺎﻝ ﺗﮑﺎﻣﻞ ﺑﻴﺸﺘ&#= 65198; ﺍﺳﺖ.ﺑﺨﺼﻮﺹ ﺩ&= #65197; ﺍﻣﻮﺭ ﺣﻴﺎﺗﻰ &= #65183;ﺎﻣﻌﻪ ﻫﺎ'ﻭ ﺑﺨﺼﻮﺹ ﺩ= ﺭ ﺫﺍﺕ ﻭﺭﻭﺍﻥ ﻭ&= #65165;ﺧﻠﺎﻕ ﻭ ﺍﺣﻮﺍﻝ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﻭ ﺳﺎﻟﮑﺎﻥ'= ﮐﻪ ﻋﻤﻠﺎ ﻣﺪﺍﻡ ﺩ&= #65197; ﺣﺎﻝ ﺗﻌﺎﻟﻰ ﺍ&= #65199; ﻭﺿﻊ ﻧﻴﮑﻮﻯ ﻣ&= #65262;ﺟﻮﺩ ﺑﻮﺿﻊ ﻧﻴﮑﻮﺗ&#= 65198; ﻣﻴﺒﺎﺷﺪ.ﻭﻯ ﻣ&= #65268;ﮕﻮﻳﺪ'ﻧﺒﺎﻳ= 5194; ﻫﻴﭻ ﻳﻚ ﺍﺯ ﺟﻮ= ﺍﻧﺐ ﻇﺎﻫﺮﺍ ﺣﻘﻴﺮ &= #65219;ﺒﻴﻌﺖ ﺭﺍ ﺭﻫﺎ ﮐﺮﺩ. ﮐ= ;ﻪ ﺩﺭ ﺃﻣﺮ ﺗﮑﺎﻣ&= #65246;'ﻣﺪﺍﻡ ﺑﺎﻳﺪ ﺣﻘﻴﺮﺗ&#= 65198; ﺭﺍ ﺷﻨﺎﺧﺖ.ﻭ ﺍ= ﺯ ﺁﻥ ﺩﻭﺭﺷﺪ. ﮔﺮ= ﭼﻪ ﺁﻧﭽﻪ ﺑﻬﺘﺮ ﺍ&= #65199; ﺣﻘﻴﺮ ﺩﺍﻧﺴﺘ&#= 65268;ﻢ' ﺑﺎﺯ ﺧﻮﺩ ﻧﺴﺒ&= #65174; ﺑﻮﺿﻊ ﺑﺮﺗﺮ ﻭ&= #64400;ﺎﻣﻞ </spa= n>ﺗﺮ ﺣﻘﻴﺮ ﻣA= 268;ﺒﺎﺷﺪ.ﻭ ﺳﺎﻟﻚ ﺣﺘﻰ ﺑﺘ&= #65184;ﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻧﻴﮑﻮ ﻣ&= #65268;ﺮﺳﺪ'ﺍﺫﮐﺎﺭ ﺗﻮﺣﻴﺪﻯ ﺩﻓﻊ &= #65207;ﺮﻙ ﺭﺍ ﺑﮑﺎﺭ ﻣﻴﮕ&= #65268;ﺮﻧﺪ.ﺯﻳﺮﺍ ﺣﺘﻰ ﺑﺸﻬﻮﺩ ﺁ&= #65191;ﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﻳﺎ&= #65193;ﺁﻭﺭﻯ ﻣﻴﮑﻨﺪ'ﮐﻪ ﺍﻟ&= #65260;ﻰ ﻫﺴﺘﻰ ﻭﻟﻰ ﻫﻨ&= #65262;ﺯ ﺍﻟﻠﻪ ﻧﻴﺴﺘﻰ.&= #64400;ﻪﺣتی ﺒﺎﻟﻠﻪ ﻧﻴﺰﻣ&#= 65268;ﮕﻮﻳﺪ' ﮐﻪ ﺧﺪﺍﻭﻧﺪ(ﻫ&= #65262;)ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻴﻬﺎ ﻧ&= #65252;ﻰ ﺑﺎﺷﺪ. ﻭﻯ ﺁﻧﮕ= ﺎﻩ ﻋﺸﻖ ﺑﺰﻳﺒﺎﺋ&#= 65264; ﺭﺍ ﻗﺮﺑﺎﻧﻰ<sp= an dir=3DLTR> </spa= n>ﻫﻴﭻ ﭼﻴﺰﻯ A= 165;ﺯ ﺍﺟﺰﺍﻯ ﻃﺒﻴﻌ&#= 65174; ﻧﻤﻰ ﺧﻮﺍﻫﺪ ﻭ = ﺩﺭﺳﺖﺗﺮ ﺍﻳﻨﮑﻪ ﻫﺮ ﺟﺰ&= #65163;ﻰ ﺍﺯ ﮐﻞ ﻃﺒﻴﻌﺖ = ﻫﺴﺖ' ﻭﻟﻰ ﻫﻤﺎﻥ ﮐﻞ = ﻧﻴﺴﺖ. ﮐﻪ ﺗﻮﺟّﻪ ﺗﻨ&#= 65260;ﺎ ﺑﺎﻳﻦ ﺟزء ﺷﻮ= 5193;.ﻭ ﺑﺨﺼﻮﺹ ﻫﻨﺮﻣ&#= 65256;ﺪﺍﻥ ﻣﺎﺩﻯ ﻭ ﺣﺘﻰ ﮐ= ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ ﻭﺍﻗﻌﻰ'ﺑﺮﺣﺴ&#= 65168; ﺷﺄﻥ ﻣﻘﺎﻡ ﺗﮑ&= #65166;ﻣﻞ ﻭ ﺩﺭﺟﻪ ﮐﻴﻔﻰ = ﻭﮐﻤّﻰ ﻋﻘﻞ ﻭ ﺍﺣﻮﺍﻝ = ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﺑﺮ&#= 65193;ﺍﺷﺖ'ﺑﺎ ﻳﮑﺪﻳﮕﺮ ﻓﺮﻕ &= #65193;ﺍﺭﻧﺪ.ﻭ ﺣﺘﻰ ﺧﻮﺩ ﮐﺎﻣ&= #65246; ﻫﻨﺮﻣﻨﺪ ﻫﺮ ﺑ&= #65166;ﺭ ﺗﻮﺟّﻪ ﻭﺑﺮﺩ= 5165;ﺷﺖ ﺩﻳﮕﺮﻯ'ﺍﺯ ﺟز&#= 1569; ﻭﻣﺠﻤﻮﻋﻪ ﺍﺟ&#= 65200;ﺍ ﺩﺍﺭﺩ.ﮐﻪ ﻫﻤﺎ&= #65253; ﺗﺮﻙ ﺍﻣﻮﺭ ﻣﺎ&= #65193;ﻯ ﻭﺩﻧﻴﻮﻯ ﺑﺸﺮ&#= 65263; ﺍﺳﺖ'ﺗﺎ ﺑﺴﻄﻮ&= #65185; ﺑﺎﻟﺎﺗﺮ ﺑﺮﺳ&#= 65194; . ﺍﻳﻦ ﻓﻠﺴﻔﻪ ﭘ= ;ﺮﺳﺘﺶ ﻭﺗﻌﺼّﺐ ﻃﺒﻴ= 5228;ﺖ'ﺑﺎ ﻓﻠﺴﻔﻪ ﺭﺋﺎﻟ&#= 65268;ﺴﻢ ﻗﺮﻥ 19ﻫﻢ ﺯﻣﺎﻥ ﺷﺪ.ﮐﻪ ﺩ= ﺭﺭﺋﺎﻟﻴﺴﻢ ﻭﺍقع ﺮﺍ ﺗﻮﺟ= 617;ﻪ ﺩﺍﺭﻧﺪ.ﻭ ﺍﺯ ﺍ= ﻳﺪﺁﻟﻴﺴﻢ ﻭﺣﻘﻴﻘﺖ A= 169;ﺮﺗﺮﻭ ﺑﺎﻳﻦ ﺭﺋﺎﻟﻴ&#= 65204;ﻢ ﻭﺍﻗﻊ ﺗﻮﺟّﻪ &#= 65255;ﻤﻰ ﮐﻨﻨﺪ.ﮐﻪ ﻭﻇﻴ&= #65236;ﻪ ﺗﮑﺎﻣﻞ ﺍﻧﺴﺎ&#= 65253; ﺭﺳﻴﺪﻥ ﺑﺎﻳﺪ&#= 65153;ﻟﻴﺴﻢ ﻭﺣﻘﻴﻘﺖ ﺑﺮﺗ&#= 65198;'ﻭ ﺩﺭ ﺳﻄﻮﺡ ﺍﻟﻬ&= #65264; ﻏﻴﺒﻰ ﻧﻴﺎﻣﺪ&#= 65257; ﻳﺎ ﻧﺎﺩﻳﺪﻩ ﺍ&= #65203;ﺖ. ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺻﻮ= ﺭﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﻫﻨﺮﻣﻨﺪ ﺗﻌﺎ&#= 65247;ﻰ ﺧﻮﺍﻩ'ﺑﻤﺮﺍﺗ&#= 65168; ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺑﺮﺗﺮ ﻣﻴﺮﺳﺪ.&= #64400;ﻪ ﻫﺮﻳﻚ ﺳﻤﺒﻮﻝ &= #65267;ﻚ ﻋﺼﺮ ﺑﺮﺗﺮ'ﺩﺭ = ﺁﻳﻨﺪﻩ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﺣ= ﺘﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺩﻳﮕﺮ'ﺍﺯ ﻟﺤﺎ&= #65221; ﺷﺎﻳﺴﺘﮕﻰ ﺩﺭ &= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺭﺍ ﺻ&= #65198;ﻑ ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻘﻮّﻩ ﮐﺮ= 5193;ﻩ'ﮐﻪ ﺧﻮﺩ ﮐﺮﺍﻣﺎﺕ &= #65169;ﺎﻟﻔﻌﻞ ﻧﻮﻉ ﺑﺎﻟﺎﺗﺮ'&= #65261; ﻳﺎ ﻓﺼﻞ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒ&#= 65166;ﺷﺪ.<o:p></o:p> ﮐ= ﻮﺭﺑﻴﻪ ﻓﺮﺍﻧﺴﻮﻯ ﻧﻘ&#= 1617;ﺎﺵ'ﺍﺯ ﻭﺍﻗﻌﻴّﺖ ﺭﺋ= 5166;ﻟﻴﺴﻢ ﺩﻓﺎﻉ ﻣﻴﮑﺮﺩ.&= #64400;ﻪ ﻫﻨﺮ ﺑﺎﻳﺪ ﺗﻨ&= #65260;ﺎ ﻧﻤﺎﻳﺶ ﻣﻮﺿﻮ&#= 65225; ﺃثر ﻫﻨﺮﻯ'ﺩﺭ &#= 65169;ﺮﺍﺑﺮ ﻧﺎﻇﺮ ﻣﺮﺋﻰ ﻭ&= #65251;ﺤﺴﻮس ﺁﺑﮋﮐﺘﻴﻮ ﻧﻤ&#= 65166;ﻳﺶ ﺑﺪﻫﺪ. ﻭ ﺍﻳﻦ ﺗ= ;ﻮﺟّﻪ ﻭ ﻓﻬﻢ ﻧﻮﻉ ﺑﺸ= ﺮﻯ'ﻫﻤﺎﻥ ﺩﻭﺭﻯ ﺍﺯ ﮐﻞّ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺣﻰ'ﻭ ﻓﻬﻢ ﺑ= ﺮﺗﺮ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺍﺳﺖ.ﮐﻪ ﺧﻮﺩ ﺑﻤﻌﻨﻰ ﺗ&= #1579;بیت ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 64400;ﻨﻮﻧﻰ'ﺩﺭ ﻋﻘﺪﻩ ﻫﺎ ﻭﻋﻘ&= #65268;ﺪﻩ ﻫﺎ ﺍﺳﺖ.ﮐﻪ ﭘس = ﺍﺯ ﻣﺮﮒ ﺑﺸﺮﻯ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ'ﻫﻨﺮﻣﻨ&#= 65194; ﺭﺍ ﺑﮑﺎﺭﻣﺎﻫ&#= 65166; ﻣﻴﺒﺮﺩ.ﺗﺎ ﺩﻭ&= #65169;ﺎﺭﻩ ﻭ ﺻﺪ ﺑﺎﺭﻩ ﺑﻨ= ﻮﻉ ﺑﺸﺮﻯ ﻭ ﻫﻤﻴﻦ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗﺎ ﺷﻬﻮ&= #65193; ﻭﺍﺟﺐ ﺍﻟﺤﺼﻮ&#= 65245; ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; القُدُس ﺭﺏّ &= #65165;ﻟﻨﻮﻉ ﺑﺸﺮﻯ ﺑﺎﻳﺪ ﺑ&= #65198;ﺳﻨﺪ'ﮐﻪ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ. = ﻭ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺣ&= #65176;ﻰ ﺭﻭﺡ ﻫﺮ ﻣﻮﺟﻮ&= #65193; ﺗﺤﺖ ﺃﺗﻤﻰ'ﺯﻣ&= #65166;ﻧﻰ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ = ﻫﻤﻴﻦ ﺷﻬﻮﺩ' ﻭﻳﺰﺍﻯ = ﻭﺭﻭﺩ ﺑﺒﻰ ﻧﻬﺎﻳﺖ ﻋ&= #65262;ﺍﻟﻢ ﺍﻟﻬﻰ ﻭ ﺍﻧﻮﺍ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ'ﻭ ﺗ= ﺠﻠّﻴﺎﺕ ﺑﺎﻟﺎﺗﺮ ﺧﻮﺍ&#= 65259;ﻨﺪ ﺭﺳﻴﺪ.ﻭﺩﺭﻫﺮ &= #65255;ﻮﻋﻰ ﮐﻪ ﻳﻚ ﺭﻭﺡ ﻓﺮ= ﺩﻯ ﻫﺴﺖ' ﺑﺎﻳﺪ ﮐﺮ= ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻧﻮﻋ&#= 65264; ﺧﻮﺩﺭﺍ'ﺑﺮﺍﻯ &= #65175;ﺤﻘﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﻟﺎﺯﻡ'ﺑﺮﺍﻯ ﻧ&= #65262;ﻉ ﺑﺮﺗﺮ ﺑﻌﺪﻯ ﺭ&= #65165; ﻓﺮﺍﻫﻢ ﻧﻤﺎﻳ&#= 65194;.ﻭﺍﻟّﺎ ﺍﻧﺴﺎﻥ ﺻﺎﺣﺐ &= #65227;ﻘﻞ ﻭ ﺍﺭﺍﺩﻩ ﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺣﻰ ﻭﻟﻰ ﺑﻬ&= #65198; ﺩﺭﺟﻪ ﺗثبیت ʌ= 55;ﻨﻤﺎﻳﺪ. ﻗﻄﻌﺎ ﻭﺣﺘﻤﺎ &= #65193;ﻭﭼﺎﺭ ﮐﺎﺭﻣﺎﻫﺎ ﻣﻴ&#= 65208;ﻮﺩ.ﻭﻫﺮ ﺑﺎﺭ ﺑﻬﺸﺖ ﻧﻮ&= #65227;ﻰ ﺧﻮﺩﺭﺍ' ﺻﺮﻑ ﺗ= ﺄﻣﻴﻦ ﺑﻬﺸﺖ ﺑﺮﺗﺮ ﻧ&= #65262;ﻋﻰ ﺑﻌﺪﻯ ﻤﻴﻨﻤﺎ&#= 65267;ﺪ.ﻟﺬﺍ ﻫﺮ ﺭﻭﺡ ﺍﻧﺴﺎ&= #65253; ﺩﺭ ﺗﻮﻟﺪ ﻗﺒﻠ&= #65264;'ﺳﺮﻧﻮﺷﺖ ﺗﻮﻟﺪ ﮐﻨﻮﻧﻰ &= #65191;ﻮﺩ ﺭﺍ ﺗﺄﻣﻴﻦ ﮐﺮ&= #65193;ﻩ' ﮐﻪ ﺑﺎﻳﺪ ﺑﺮﺍ&= #65263; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻧﻴﺰ ﭼﻨﻴﻦ ﺳﺮ&= #65255;ﻮﺷﺘﻰ ﺑﻬﺸﺘﻰ ﺗﺮ ﺭﺍ = ﻓﺮﺍﻫﻢ ﮐﻨﺪ.ﻭ ﺍﻟّﺎ ﺟ&= #65260;ﻨّﻤﻬﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﺩﺭ &= #65255;ﺴﺦ ﻭﻣﺴﺦ ﺣﻴﺎﻧﻰ &= #65197;ﺍ ﺗﮑﺮﺍﺭ ﺧﻮﺍﻫ&#= 65194; ﮐﺮﺩ ﻫﺮﻧﻮﻉ ﺍ&= #65199; ﻧﻮﻉ ﺑﻬﺘﺮ ﺑﻌ&= #65194;ﻯ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﺑﻬﺘﺮﻣﻴﺒﺎﺷ= 5194;.ﮐﻪ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198; ﻓﺎﺻﻠﻪﻫﺮﻳﻚ &#= 65165;ﺯ ﺑﻬﺸﺘﻬﺎ ﺍﺯﻳ&#= 64401;ﺪﻳﮕﺮﭘﺎﻧﺼʋ= 94; ﺳﺎﻝ ﺭﻫﺮﻭﻯ ﺳ&= #65262;ﺍﺭﮐﺎﺭ ﺗﻨﺪ ﺭﻭ ﻣﻴﺒﺎ&= #65207;ﺪ.ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﭼﻨﻴ&#= 65254; ﺳﻮﺍﺭﺍﻥ ﺗﻨﺪ &= #65197;ﻭ ﻫﺴﺘﻨﺪ.ﮐﻪ ﺑﺴ&= #65198;ﻋﺘﻬﺎﻯ ﻫﺮﺷﺒﻰ ﺭﻩ ﺻﺪ = ﺳﺎﻟﻪ ﻣﻴﺮﻭﻧﺪ. ﻭﻫﺮ = ﺷﺒﻰ ﻳﻚ ﺷﺐ ﻗﺪﺭ ﺷﻬ= ﻮﺩﻯ ﺗﺎﺯﻩ ﻣﻴﻴﺎﻳ&#= 65256;ﺪ.ﻭﻧﻪ ﺷﺒﻬﺎﻯ ﺑﻰ ﺣﺎ&= #65211;ﻞ ﺩﻳﮕﺮ.ﻭﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﻫﺰﺍﺭﺍ&#= 65253; ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺭﺍ ﺧﻮﺍ&= #65259;ﺪ ﺩﺍﺷﺖ.ﮐﻪ ﺍﺯ <= span lang=3DFA style=3D'mso-bidi-language:FA'>۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ.<o:p></o:p> ﮐﻮﺭﺑﻴA= 258; ﻧﺘﻴﺠﻪ ﻣﻴﮕﻴﺮﺩ'ﮐﻪ ﺍ&= #64404;ﺮ ﻣﻮﺿﻮﻉ ﺩﺭ ﺑﺮ&= #65165;ﺑﺮ ﺧﻮﺩﺭﺍ ﺑﺮﺩﺍ&#= 65207;ﺖ ﮐﻨﻴﻢ ' ﺩﺭﺳﺖ ﺍ= ;ﺳﺖ.ﻭ ﺍﺣﻮﺍﻝ ﻭ ﺍﻭﺿ&= #65166;ﻉ ﻋﺼﻮﺭ ﮔﺬﺷﺘﻪ &= #65197;ﺍ'ﻧﻤﻴﺘﻮﺍﻥ ﻧﻘّﺎﺷﻰ ﻳﺎ ﺗ&#= 65262;ﺻﻴﻒ ﻭﺳﺘﺎﻳﺶ ﮐﺮ<sp= an lang=3DAR-SA>ﺩ.ﺯﻳﺮﺍ ﺩﺭ = 5169;ﺮﺍﺑﺮ ﻣﺎ ﻧﻴﺴﺘﻨﺪ.ﻣ&= #64405;ﺮ ﻫﻤﺎﻥ ﻧﻘّﺎﺷ= 5264; ﻫﺎﻯ ﮔﺬﺷﺘﮕﺎ&#= 65253; ﮐﻪ ﻭﺍﻗﻌﻴّﺖ &#= 65227;ﺼﺮ ﺧﻮﺩﺭﺍ' ﺑﺮﻭﻯ = ﺩﻳﻮﺍﺭ ﻏﺎﺭﻫﺎ ﺗﺮﺳﻴ&#= 65250; ﮐﺮﺩﻩﺍﻧﺪ . ﻭﻯ= ﻣﻰ ﺍﻓﺰﺍﻳﺪ ﻣﻌﺘ&#= 65240;ﺪ ﻧﻴﺴﺘﻢ'ﮐﻪ ﻧﻘ&= #1617;ﺎﺷﻰ ﺫﺍﺗﺎ ﻳﻚ ﺃﻣﺮ = ﻋﻴﻨﻰ ﻭ ﻣﺤﺴﻮس ﻣﺎﺩ&#= 65263; ﺑﺎﺷﺪ.ﮐﻪ ﻭﻯ ﺁ= ﻧﺮﺍ ﮐﻮﻧﮑﺮﻳﺖ ﻣﻴ&#= 65192;ﻮﺍﻧﺪ.ﻟﺬﺍ ﻫﻨﺮ ﺟﺰ ﻭﺍﻗﻌ&= #65268;ّﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺭﺍ ﻧ&= #65252;ﻰ ﺗﻮﺍﻧﺪ ﺍﺭﺍﺋ&#= 65258; ﺑﺪﻫﺪ.ﮐﻪ ﮐﻞّ &= #65197;ﺍ ﺍﺭﺍﺋﻪ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ ﻭﻫﻨﺮ ﻧﻘّﺎﺷ= 5264; ﺭﺍ ﺯﺑﺎﻧﻰ ﻣﺎ&= #65193;ﻯ ﻓﻴﺰﻳﮑﻰ ﻣﻴﺪ&#= 65165;ﻧﺪ'ﺑﺎ ﺳﻤﺒﻮﻟﻬﺎﻯ ﻣ&#= 65166;ﺩﻯ.ﮐﻪ ﻣﻮﺿﻮﻋﺎﺕ ﻣﺮ&#= 65163;ﻰ ﺭﺍﺍﺯ ﺻﻮﺭﺕ ﮐ&= #65176;ﻤﺎﻥ ﺑﺎ ﺭﻧﮓ ﻭ ﺳﻨﮓ= ﺑﻮﺟﻮﺩ ﻣﻴﺂﻭﺭﺩ.ﭼﻮﻥ &= #65251;ﻮﺿﻮﻋﺎﺕ ﺗﺠﺮﻳﺪﻯ ﻭ ﺑﺪ&= #65261;ﻥ ﻣﺎﺩﻩ ﻓﻴﺰﻳﮑ&#= 65264;'ﻭﻳﺎ ﺑﺪﻭﻥ ﻣﻮﺿﻮﻉ &= #65231;ﻴﺮ ﻣﻌﻨﻮﻯ.ﭼﻪ ﺭﺳ&= #65194; ﺑﻤﻮﺿﻮﻋﺎﺕ ﻣ&#= 65268;ﻨﻮﻯ ﻭ ﺍﻟﻬﻰ ﮐﻪ ﺩﺭ= ﻫﻨﺮ ﻣﺎﺩﻯ ﺭﺍﻫﻰ ﻧ&= #65268;ﺴﺖ.ﻳﺎ ﻫﻤﺎﻥ ﻫﻨﺮ ﻃﺒ&= #65268;ﻌﻰ ﻭﻣﺎﺩﻯ ﺑﺪﺍﺋ&#= 65264;'ﺩﺭ ﺳﻄﺢ ﻋﻘﻞ ﻭ ﻓﻬ= ﻢ ﻭ ﺗﻮﺍﻥ ﻣﻮﺿﻮ&= #65225; ﺑﺸﺮﻯ ﺍﺳﺖ. ﺩﺭ= ﺳﺖ ﮐﺎﺭﻯ ﮐﻪ ﻋﮑس &= #65235;ﺘﻮﮔﺮﺍﻓﻰ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﺍ&= #65251;ﺎﻧﺖ ﺩﺍﺭﻯ ﻭ ﮐﻞّ ﺑ&= #65268;ﻨﻰ ﺩﺍﺭﺩ.ﮔﺮﭼﻪ ﺑ&= #65166;ﺯ ﺍﺯ ﺭﻭﺡ ﻭ ﻓﮑﺮ= ﻭﺗﺨﻴّﻞ ﻏﻴﺮ ﻣﺎﺩﻯ ﻫﻨ&= #65198;ﻣﻨﺪ ﺍﺳﺘﻔﺎﺩﻩ ﺷﺪ&#= 65257; ﺍﺳﺖ.ﺍﮔﺮ ﻫﻨﺮ&= #65259;ﺎ ﭼﻮﻥ ﻣﻮﺳﻴﻘﻰ &= #65169;ﮑﻠّﻰ ﻣﺎﺩﻩ ﻧﺎﺳﻮﺗ&#= 65264; ﻧﺪﺍﺭﺩ.ﻭ ﺯﻳﺒ&= #65166;ﺋﻰ ﻫﺎ ﺩﺭ ﻃﺒﻴﻌﺖ = ﻧﻬﻔﺘﻪ ﻭ ﻧﺎ ﭘﻴﺪﺍﻫﺴ&= #65176;ﻨﺪ.ﮐﻪ ﺗﻨﻬﺎ ﺍﻧﺘﺰﺍ&#= 65225; ﺫﻫﻨﻰ ﻭﺳﻠﻴﻘ&#= 65258; ﻭ ﺫﻭق اﻧﺴﺎﻧ= 5264; ﻣﻴﺘﻮﺍﻧﺪﭘﺎ= 5267;ﺎﻥ ﺭﺍ ﺑﺒﻴﻨﺪ.ﮐﻪ = ﺑﺎﺯ ﻣﺘﻨﺎﺳﺐ ﺭﻭﺍ&#= 65253; ﻫﻨﺮﻣﻨﺪ ﻭ ﺭﻭ&= #65165;ﻥ ﻧﺎﻇﺮ ﻭ ﺳﺒﻚ ﻫ= ﻨﺮﻯ ﺑﮑﺎﺭ ﺭﻓﺘﻪ ﻣ&= #65268;ﺒﺎﺷﺪ ﺍﺭﺍﺋﻪ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﻭ ﻫﺮﮔﺎﻩ ﺯﻳﺒ&= #65166;ﺋﻰ ﺍﺯ ﻃﺒﻴﻌﺖ ﺍﺳ&= #65176;ﺨﺮﺍﺝ ﻭ ﺍﻧﺘﺰﺍﻉ ﮔﺮ&= #65193;ﻳﺪ'ﭘﺎﻳﺎﻥ ﮐﺎﺭﻫﻨﺮﻭﻫﻨ= 5198;ﻣﻨﺪ ﺍﺳﺖ'ﮐﻪ ﺑﻨﻈﺮ = ﻣﻴﺮﺳﺪ ﺁﻏﺎﺯﮐﺎﺭﺍﻳ= 5254; ﻧﺎﻗﺪ ﻫﻨﺮ ﻃﺒ&= #65268;ﻌﺖ ﻭﻣﺎﺩﻩ ﺍﺳﺖ' ﻭ= اﻋﺘﺮﺍﻑﺑﮑﺎA= 197; ﻭﺗﺄﻳﻴﺪ ﻓﮑﺮ &= #65193;ﺭﻋﻘﻠﺎﻧﺴﺎA= 253; ﻫﻨﺮﻣﻨﺪ ﻭﻫﻨ&#= 65198;ﺷﻨﺎس ﻏﺎﻓﻞ ﺍﻳﻦ ﺍﺳ&= #65174;' ﮐﻪ ﻫﻨﺮ ﻣﺎﺩﻯ = ﺍﻟﻔﺒﺎﻯﺗﻌﺎ= 5247;ﻰ ﺩﺍﺩﻥ ﺫﻭﻕ ﻫﻨ&= #65198;ﻯ ﺩﺭ ﺍﻧﺴﺎﻥ ﺍﺳ&= #65174;.ﺗﺎ ﺷﺎﻳﺪ ﺑﻨﻘﺶ ﻭ = ﺍﻫﻤﻴّﺖ ﮐﺎﺭ ﺍﻧﺴﺎﻥ ﻭ&= #65231;ﻴﺮ ﻣﺎﺩﻯ ﺧﻮﺩ ﺭﺍ = ﺩﺭ ﻫﻨﺮ ﻣﻠﺎﺣﻈﻪ &= #64400;ﻨﺪ.ﮐﻪ ﺍﮔﺮ ﭘﺬﻳﺮﻓﺘ&#= 65258; ﺷﺪ ﺣﺪﻭﺩﻯ ﺑﺮ&= #65165;ﻯ ﺗﻌﺎﻟﻰ ﻫﻨﺮﻯ &= #65255;ﻴﺴﺖ.ﮐﻪ ﻟﺎﺟﺮﻡ ﺩﺭ ﺳﺎ&= #65247;ﮑﺎﻥ ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻟ&= #65260;ﻰ'ﭘس ﺍﺯ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﻭﺗﻘﻮﻳﺖ ﻋﻘﻞ &= #65261; ﺭﻭﺍﻥ ﻭ ﺳﻠﻴﻘ&= #65258; ﺧﻮﺩ'ﻭﺍﺭﺩ ﺟﻬ&= #65166;ﻥ ﻫﻨﺮﻫﺎﻯ ﺍﻟﻬ&#= 65264; ﺗﺮ ﻣﻴﺸﻮﺩ.ﮐﻪ = ﺩﻟﻴﻞ ﺗﻌﺎﻟﻰ ﻳﺎﻓﺘ&#= 65254; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65207;ﺨﺺ ﻣﺘﻌﺎﻟﻰ ﻫﻨﺮ&#= 65263; ﺍﺳﺖ.ﻭ ﺑﻌﻘﻞ ﻭ= ﺳﻠﻴﻘﻪ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻓ&#= 65262;ﻕ ﺑﺸﺮﻯ ﺩﺍﻧﺴﺘ&#= 65258; ﻭﻧﺪﺍﻧﺴﺘﻪ ﻧ&#= 65200;ﺩﻳﻚ ﺗﺮ ﺷﺪﻩ ﺍﺳﺖ.<o:p></o= :p> ﻣﺘﻔﮑّ&= #65198; ﺃﻣﻴﻦ ﺯﻳﺒﺎﺋ&#= 65264; ﺭﺍ ﻫﻤﺎﻥ ﻭﺍﻗ&= #65226; ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﻗ&= #65166;ﺑﻞ ﺭؤﻳﺖ ﻭ ﺍﺣﺴﺎ&#= 1587; ﺷﺪﻩ ﺍﺳﺖ.ﭘس ا&#= 65261; ﻧﺘﻴﺠﻪ ﻣﺤﺴﻮ&#= 1587; ﻃﺒﻴﻌﺖﺭﺍ ﻣﻴ&#= 65176;ﻮﺍﻧﺪ ﺩﺭ ﻫﻨﺮ ﻣﺎﺩﻯ = ﻭ ﻃﺒﻴﻌﻰ ﺭﺍﻫﻰ &= #65169;ﺪﺍﻧﺪ.ﻳﻌﻨﻰ ﺍﻧﺴﺎﻥ ﻣﻴﺘﻮ&#= 65165;ﻧﺪ.ﺍﺯ ﻫﻨﺮ ﻃﺒﻴﻌﻰ ﻓ&= #65268;ﺰﻳک ﻮﺑﻬﺘﺮ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﻚ ﮐﻪ ﺩﺭ ﮐﺎﻣﻠﺎ&= #65253; ﺍﻟﻬﻰ ﻣﻴﺘﻮﺍ&#= 65253; ﻳﺎﻓﺖ ﭘﻴﺶ ﺑﺮ&= #65261;ﺩ.ﻭ ﺃثر ﻫﻨﺮﻯ'ﮐﻪ</s= pan> </spa= n>ﭼﻨﻴﻦ ﻭﻇﻴʌ= 36;ﻪ ﺗﻌﺎﻟﻰ ﺭﺍ ﺑﻬ&= #65256;ﺮﻣﻨﺪ ﻭ ﻫﻨﺮﺷﻨﺎس ﻣ&#= 65268;ﺪﻫﺪ'ﻭﺍﻗﻌﺎ ﻫﻨﺮ ﺭﺍ ﻓﻬﻤﻴ&= #65194;ﻩ ﻭﻫﻨﺮﻣﻨﺪ ﺷﺪ&#= 65257; ﺍﺳﺖ. ﺍﻟﺒﺘﻪ ﺑ= ﻘﻮﻝ ﺍﻭ ﺑﺸﺮﻁ ﺍﻳﻨ&= #64401;ﻪ ﺩﺭ ﮐﺸﻒ ﺯﻳﺒﺎ&= #65163;ﻰ ﻃﺒﻴﻌﺖ ﻣﺒﺎﻟ&#= 65232;ﻪ ﻭ ﺟﻨﺠﺎﻝ ﻭﻫﻮ&= #64380;ﻰ ﮔﺮﻯ ﻧﮑﻨﺪ.ﮐﻪ = ﺍﻳﻦ ﺍﺯ ﻣﺨﺘﺼّﺎﺕ &#= 65259;ﻨﺮ ﻣﺎﺩﻯ ﺍﺳﺖ.ﻭ ﺩ= ﺭ ﻫﻨﺮ ﺍﻟﻬﻰ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﻣﻄﺮﺡ ﻧ&= #65268;ﺴﺖ'ﻫﺮﭼﻪ ﻫﻨﺮ ﺍﺭﺍﺋﻪ ﺑ&= #65194;ﻫﻨﺪ'ﻧﺴﺒﺘﺎ ﺣﻘﻴﻘﺖ ﺍﺳﺖ.ﻭ = ﻗﺼﺪ ﻓﺮﻳﺐ ﮐﺎﺭﻯ ﻭ = ﺗﻈﺎﻫﺮ ﻭ ﺭﻳﺎﮐﺎﺭﻯ ﻧ&= #65194;ﺍﺭﺩ.ﻭ ﻟﺬﺍ ﻫﻨﺮ ﻧﺰﺩ = ﺍﻳﺮﺍﻧﻴﺎﻥ ﺁﺭﻳﺎﺋﻰ ﺷﺪﻩ'&= #65261; ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﮔ&= #65198;ﺩﻳﺪﻩ ﻣﻴﺒﺎﺷﺪ.ﭼﻮﻥ &= #65259;ﻨﺮﻣﻨﺪ ﺑﺎ ﮐﺸﻒ ﺯﻳﺒﺎ&= #65163;ﻰ ﻫﺎﻯ ﺑﻴﺸﺘﺮ ﻃ&= #65170;ﻴﻌﺖ'ﺭﻧﮓ ﺣﻘﻴﻘﺖ ﺑﮑﺎﺭ &= #65259;ﻨﺮﻯ ﺧﻮﺩ ﺩﺍﺩﻩ ﺍﺳ&= #65174;.ﮔﺮﭼﻪ ﺍﺭﺯﺵ ﻭ ﻧﻘﺶ ﻣ= ﺎﺩﻩ ﻭ ﻃﺒﻴﻌﺖ ﺭﺍ ﮐ= ﻢ ﻣﻴﮑﻨﺪ'ﻭ ﻧﻘﺶ = ﻓﮑﺮ ﻭﺫﻫﻦ ﺍﻧﺴﺎﻥ &= #65169;ﺎﻟﺎ </spa= n>ﻣﻴﺮﻭﺩ. ﻭ ﻣ= 5268;ﺪﺍﻧﻴﻢ ﮐﻪ ﺍﻧﺴﺎﻥ ﺩﺭ = ﻫﻤﻪ ﺳﻄﻮﺡ ﻋﻘﻠﻰ ﻭ&= #65203;ﻠﻴﻘﻪ ﺧﻮﺩ'ﻭﻫﻤﻪ ﻓﺼ&= #65262;ﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;' ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ &= #64404;ﻴﺎﻫﺎﻥ ﻭ ﺣﻴﻮﺍﻧﺎﺕ ﻭ = ﺃﺗﻢ ﻫﺎ' ﺟﺰﺋﻰ ﺍﺯ ﻃ= ;ﺒﻴﻌﺖﻫﺴﺘﻨﺪ. ﮔﻮﺋﻰ ﺧﺪﺍﻭﻧ&#= 65194; ﺁﻓﺮﻳﻨﻨﺪﻩ ﻃ&#= 65170;ﻴﻌﺖ ﺯﻳﺒﺎﺋﻰﻫﺎﻯ &#= 65251;ﺨﺼﻮﺹ ﺭﺍ ﺩﺭ ﮔﻮﺷﻪ ﻫ= ﺎﻯ ﺧﺎﺹ ﺩﺭ ﻃﺒﻴﻌ&= #65174; ﻗﺮﺍﺭﺩﺍﺩﻩ'ﮐ&#= 65258; مثلا ﻃﻠﺎ ﺭﺍ A= 193;ﺭﻫﻤﻪ ﻧﻘﺎﻁ ﻃﺒﻴﻌﺖ&#= 65251;ﻮﺟﻮﺩ </spa= n>ﻧﻴﺴﺖ.ﺑﻠﮑʌ= 58; ﻫﻨﺮﻫﺎﻯ ﻋﺎﻟﻴﺘﺮ ﺭﺍ ﺩ&= #65197; ﺫﻫﻦ ﺍﻧﺴﺎﻧﻬ&#= 65166;ﻯ ﺗﻌﺎﻟﻰ ﻳﺎﻓﺘ&#= 65258; ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍ&= #65203;ﺖ.ﮐﻪ ﺑﺎﻳﺪ ﺩﺭ ﺍﻳﻦ = ﻋﻮﺍﻟﻢ ﺟﺴﺘﺠﻮﻯ ﻫﻨﺮ&#= 65251;ﻨﺪﺭﺍ ﮐﺮﺩ.ﭼﻪ ﺩﺭ ﻫﻨ= ﺮﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﻣﻘﺎﻣ&= #65264; ﭘﻴﺮ ﮐﺎﻣﻞ ﺑﺮ&= #65165;ﻯ ﺳﺎﻟﻚ'ﻭ ﻳﺎ ﺁث&= #1575;ﺭ ﺩﻳﮕﺮ ﺃﻧﺒﻴﺎ &= #65261; ﺍﻭﻟﻴﺎﻯ ﮔﺬﺷ&#= 65176;ﻪ'ﮐﻪ ﺭﺍﻩ ﻧﻔﻮﺫ ﺩﺭ = ﺭﻭﺍﻥ ﺁﻥ ﺑﺮﺗﺮﺍﻥ'ﺗ&= #65256;ﻬﺎ ﺗﻮﺍﻧﺴﺘﻦ ﺗﺰ&#= 64400;ﻴﻪ ﻧﻔس ﻭ ﺗﺨﻠﻴﻪ &= #65211;ﻔﺎﺗﻰ ﮐﺎﻓﻰ ﺍﺳﺖ.ﮐﻪ = ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﻭ ﺍﺣﻮﺍﻝ ﺁﻧﺎ&= #65253; ﺭﺍ ﭘﻴﺪﺍ ﮐﺮﺩ.= ﮐﻪ ﺑﺠﺎﻯ ﺩﺭﻭﻥ ﺩ&= #65267;ﮕﺮﺍﻥ ﺩﺭ ﺩﺭﻭﻥ ﺧﻮﺩ'= ﮐﻤﺎﻟﺎﺕ ﺭﺍ ﭘﻴﺪﺍ ﻣﻴﮑ&= #65256;ﺪ.ﻭ ﺁﻧﭽﻪ ﺍﺯ ﺩﻳﮕ&= #65198;ﺍﻥ ﻣﻴﺨﻮﺍﻫﺪ' ﺑﻰ = ﺧﺒﺮ ﺩﺭ ﺩﺭﻭﻥ ﺧﻮﺩ = ﺑﺎﻟﻘﻮﻩ ﺩﺍﺭﺩ.ﮐﺎﺭﻯ ﮐ&= #65258; ﺳﺎﻟﮑﺎﻥ ﻣﻴﮑ&#= 65256;ﻨﺪ. ﮐﻪ ﺣﺘﻰ ﺧﺪﺍ ﺭ= ﺍ ﺩﺭ ﺗﺠﻠّﻴﺎﺕ &#= 65251;ﺘﻮﺍﻟﻰ ﺧﺪﺍﻭﻧﺪ ﻣﻨﺎ&#= 65203;ﺐ ﺧﻮﺩ ﻭﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺧﻮﻳﺶ'ﺩﺭ ﺩﻝ ﺧ= ﻮﺩ ﻭ ﺩﺭ ﺭؤﻳﺎ ﻣﻴ&= #65268;ﺎﺑﺪ'ﻭﻧﻪ ﺩﺭﻋﻤﻖ ﺁﺳﻤﺎ&#= 65255;ﻬﺎ ﺍﮔﺮ ﺑﻔﻀﺎ ﺑﺮ&= #65261;ﺩ. ﺍﻭﻟﻴﻦ ﻓﻀﺎﻧ&#= 65262;ﺭﺩ ﺷﻮﺭﻭﻯ ﮐﻤﻮﻧ&#= 65268;ﺴﺖ ﻣﺎﺩﻩ ﮔﺮﺍ'ﺑﺎ = ﻃﺮﺯ ﻓﮑﺮ ﺧﻮﺩ'ﭘﻴﺎ&= #65249; ﺍﻭ ﺑﺮﺍﻯ ﺭﻫﺒ&= #65198;ﺵ ﺍﺯ ﻫﻤﺎﻥﻓﻀﺎ &= #65165;ﻳﻦ ﺑﻮﺩ'ﮐﻪ ﻣﻦ ﺧﺪ= ﺍﺋﻰ ﺩﺭ ﻓﻀﺎ ﻧﻤﻰ ﺑ= ﻴﻨﻢ.ﻭﻟﻰ ﺍﻭﻟﻴﻦ ﻓﻀﺎﻧ&#= 65262;ﺭﺩ ﺁﻣﺮﻳﮑﺎﺋﻰ ﻣ&#= 65228;ﺘﻘﺪ ﺑﺨﺪﺍ ﻭﻣﻠﮑﻮ&#= 65173; ﮔﻔﺖ'ﮐﻪ ﺑﻬﺮﭼ&= #65258; ﻭ ﻫﺮ ﺟﺎ<sp= an lang=3DAR-SA dir=3DLTR> &#= 65251;ﻴﻨﮕﺮﻡ'ﺟﺰ ﺧﺪﺍ ﻧﻤﻰ ﺑﻴﻨ&= #65250;.ﺯﻳﺮﺍ ﻭﺍﻗﻌﺎ ﮐﻪ ﺩﺭ = ﻫﺴﺘﻰ ﮐﺴﻰ ﻏﻴﺮ ﺍﺯ ﺧ= ﺪﺍﻭﻧﺪ ﻧﻴﺴﺖ.ﺁﻧﭽﻪ ﮐ&= #65166; ﻣﺎ ﮐثرﺕ ﻭ ﻣﻮ&#= 65183;ﻮﺩﺍﺕ ﺟﺪﺍ ﺍﺯ ﺧﺪﺍﻭ&= #65255;ﺪ ﻣﻰ ﺑﻴﻨﻴﻢ'ﻭﺧ&= #65262;ﺩﻣﺎﻥ ﺍﺯ ﺁﻧﻬﺎ ﻣﻴﺒ&= #65166;ﺷﻴﻢ'ﻫﻤﮕﻰ ﺗﺠﻠّﻴﺎﺕ ﺻﻔ= 5166;ﺗﻰ ﺧﺪﺍﻭﻧﺪﻫﺴﺘ= 5256;ﺪ. ﮐﻪ ﺻﻔﺘﻰ ﺭﺍ ﺩ= ﺭ ﻳﻚ ﻧﻮﻉ'ﻭ ﻳﻚ ﻣ= ;ﻮﺟﻮﺩ ﮔﺬﺍﺭﺩﻩ ﺍﺳﺖ. = ﮐﻪ ﺑﺮﺍﻯ ﻳﺎﻓﺘﻦ &= #65251;ﻌﺎﺩﻥ ﺫﻯ ﻗﻴﻤﺖ'ﺑﺎﻳ&= #65194; ﺁﻥ= ﺍﻣﺎﮐ= ;ﻦ ﺭﺍ ﺩﺭ ﻃﺒﻴﻌﺖ = ﭘﻴﺪﺍ ﮐﺮﺩ.ﻭ ﺗﻠﺎﺵ ﺷ= ﺨﺺ ﻟﺎﺯﻡ ﺩﺍﺭﺩ.ﮔ&= #65198;ﭼﻪ ﻣﺎﺩﻳّﺎﺕ ﺭﺍ &#= 65193;ﺭ ﻃﺒﻴﻌﺖ ﻣﺎﺩﻯ &= #65261; ﻣﻌﻨﻮﻳّﺎﺕ ﻋ= 5240;ﻠﻰ ﻭﻋﻠﻤﻰ ﺩﺭ ﺟﻬ&= #65166;ﻥ ﺗﺤﻘﻴﻘﺎﺕ ﻋﻠ&#= 65252;ﻰ ﻗﺮﺍﺭ ﺩﺍﺭﺩ.ﻭ&= #65251;ﻴﻨﻮﻳّﺎﺕ ﺍﻟﻬﻰ ﺳﻤﺒﻮﻟ&#= 65260;ﺎﻯ ﺷﻬﻮﺩﻯ ﻭ ﻋﻘﻠ&= #65260;ﺎﻯ ﮐﻠّﻰ ﺍﻟﻬﻰ ﻣ&#= 65198;ﺑﻮﻃﻪ ﺭﺍ'ﺩﺭ ﺩﻝ ﭼﻨﺪ= ﮐﺎﻣﻞ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍ&= #65203;ﺖ ﻭ ﺭﺍﻩ ﺭﺳﻴﺪﻥ = ﺑﺎﻳﻦ </spa= n>ﻣﻨﺎﺑﻊ ﺗﻨʌ= 60;ﺎ ﮐﺴﺐ ﺍﻳﻦ ﻫﻤﺎ&= #65255;ﻰ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ = ﻋﻘﻠﻰ ﺑﺎ ﺍﻳﻦ ﺍﻭﻟﻴ&= #65166; ﻣﻴﺒﺎﺷﺪ. ﻭ ﺳﺎ= ﻟﮑﺎﻥ ﺑﺎ ﺩﮔﺮﮔﻮﻧﻰ &= #65195;ﺍﺕ ﺧﻮﺩ ﺑﺪﺍﻥ ﻣﻴ&= #65198;ﺳﻨﺪ.<o:p></o:p> ﺧﻄﺎﻯ ﺍ= ;ﻳﻦ ﻧﺎﻗﺪ ﻫﻨﺮﻯ ﺍ&= #65267;ﻦ ﺍﺳﺖ'ﮐﻪ ﮐﺎﺭﺑ&= #65198;ﺩ ﻫﻨﺮ ﮐﺸﻒ ﺯﻳﺒ&= #65166;ﺋﻰ'ﺑﺎﺯ ﺧﻴﻠﻰ ﮐﻤﺘﺮ ﺍ&= #65199; ﺍﺭﺯﺵ ﺯﻳﺒﺎﺋ&#= 65264; ﻃﺒﻴﻌﺖ ﺍﺳﺖ.ﺍ&= #65247;ﺒﺘﻪ ﻫﻤﻪ ﺯﻳﺒﺎﺋﻰ &= #65259;ﺎﻯ ﻃﺒﻴﻌﺖ ﮐﺸﻒ ﺷ&= #65260;ﻮﺩﻯ ﻧﻴﺴﺖ.ﻣﺎﻧﻨﺪ &= #65175;ﻤﺎﻡ ﻋﻠﻮﻡ ﻭ ﺣﻘﺎﻳ&= #65238; ﻭ ﻓﻮﺭﻣﻮﻟﻬﺎ&#= 65263; ﺭﻳﺎﺿﻰ' ﮐﺎﺭﺑ&= #65198;ﺩﻫﺎﻯ ﻃﺒﻴﻌﺖ ﮐﺸﻒ ﺷ&= #65194;ﻧﻰ ﻧﻴﺴﺖ. ﮐﻪ ﺗﺎ ﺃ= ;ﺑﺪ ﺑﺎﺯ ﺍﻣﻮﺭ ﺟﺪ&= #65267;ﺪﻯ ﻴﺎﻓﺖ ﻣﻴﮕﺮﺩ&#= 65193;. ﻭﻟﻰ ﻣﻌﻨﻰ ﺁﻥ = ﻧﻴﺴﺖ ﮐﻪﮐﺸﻒ ﺯﻳﺒﺎ&#= 65163;ﻴﻬﺎﻯ ﻃﺒﻴﻌﻰ'ﺍﺭﺯﺵ &= #64400;ﻤﺘﺮ ﺍﺯ ﺯﻳﺒﺎﺋﻰ ﺧ&= #65262;ﺩ ﻃﺒﻴﻌﺖ ﺩﺍﺭﺩ &= #65261;ﻣﻴﺘﻮﺍﻥ ﺷﻨﺎﺧﺖ. ﺯﻳﺒﺎ&= #65163;ﻰ ﻃﺒﻴﻌﺖ'ﻳﻚ ﺃﻣ&= #65198; ﺍﻧﺘﺰﺍﻋﻰ ﻭ ﺗ&= #65192;ﻴّﻠﻰ ﺍﻧﺴﺎنی ﻤﻴﺒA= 166;ﺷﺪ. ﻭﻟﻰ ﺯﻳﺒﺎﺋﻰ &= #65259;ﺎﻯ ﺑﺮﺗﺮﻣﺴﺘﺨﺮ= 5181; ﺍﺯ ﻃﺒﻴﻌﺖ'ﻗﺪ&= #65251;ﻰ ﺑﺴﻮﻯ ﺣﻘﻴﻘﺖ &= #65165;ﻳﻦ ﻃﺒﻴﻌﺖ ﻭﺍﻗﻌ&#= 65264; ﺍﺳﺖ.ﻳﻌﻨﻰ ﺑﺴ&= #65262;ﻯ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧ&= #65194;ﻳﺪﻩ ﺗﮑﺎﻣﻞ'ﻭ ﺗﻐﻴ&= #65268;ﺮ ﻫﻤﻴﻦ ﻃﺒﻴﻌﺖ &= #65261; ﻧﺰﺩﻳﻚ ﺗﺮ ﺷﺪ&= #65253; ﺑﻌﻘﻞ ﻭ ﺫﻭﻕ ﻫ= ﻨﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;'ﮐﻪ ﺧﻮﺩ ﺑﻨﺤﻮﻯ ﺗ&= #65240;ﺮّﺏ ﺑﻬﺘﺮﺑﺨﺪﺍﻭ= 5255;ﺪ ﺩﺭ ﺃﺑﺪﻳّﺖ.ﮐ&#= 65258; ﺧﻮﺩ ﺍﺳﺘﺎﺩ ﻫ&= #65256;ﺮﻣﻨﺪﺍﻥ ﻫﺴﺘﻰ'ﺍﺯ ﺃﺯﻝ = ﺗﺎ ﺃﺑﺪ ﺑﻮﺩﻩ ﻭ ﻫ= ﺴﺖ'ﺯﻳﺮﺍ ﺯﻳﺒﺎﺋﻰ ﻣﻌﻨ&#= 65262;ﻯ ﻭ ﻣﻴﻨﻮﻯ ﭼﻴﺰ&= #65263; ﻧﻴﺴﺖ'ﮐﻪ ﻫﻨﺮ = ﺍﻟﻬﻰ ﺁﻧﺮﺍ ﺍﺧﺘﺮﺍ&#= 65225; ﻭ ﺧﻠﻖ ﻣﻴﻨﻤﺎ&= #65267;ﺪ.ﺑﻠﮑﻪ ﻭ ﺁﻧﺮﺍ ﮐﺸﻒ ﻭ= ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺑﻮ&= #65193;ﻩ ﻭﻣﻨﺘﻈﺮ ﮐﺴﺎ&#= 1606;ی اﺳﺖ. ﮐﻪ ﺁﻧﺮﺍ = ﮐﺸﻒ ﮐﻨﻨﺪ.ﻣﺎﻧﻨﺪ &= #65251;ﻌﺎﺩﻥ ﺩﺭ ﺩﻝ ﺳﻨﮕﻬﺎ = ﻭﮐﻮه ﻫﺎ ﮐﻪ ﻣﻨﺘﻈﺮ = ﮐﺎﺷﻔﺎﻥ ﺍﺳﺘﺨﺮﺍﺝ ﮐﻨ&#= 65256;ﺪﻩ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨ&#= 65194;.ﻭﺍﻟﮕﻮﻫﺎﻯ ﺍﻟﻬﻰ ﻭ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ ﺷﻬﻮﺩﻯ ﻭﺗﺠﻠ&#= 1617;ﻴﺎﺕ ﻭ ﻋﻮﺍﻟﻢ ﺍﻟﻬ&= #65264; ﻭ ﺍﻧﻮﺍﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ' ﻫﻢ ﺍﮐﻨﻮﻥ ﺩﺭ = ﻏﻴﺐ ﺍﺯ ﺩﻳﺪ ﺍﻧﺴﺎ&= #65253; ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ.&= #65261; ﺁﺭﺯﻭﻯ ﮐﺸﻒ ﺧ&= #65262;ﺩ ﺑﻮﺳﻴﻠﻪ ﺍﻧﺴ&#= 65166;ﻧﻬﺎﻯ ﺷﺎﻳﺴﺘﻪ ﺩﻳﺪ&#= 65165;ﺭ ﺁﻧﻬﺎ ﻣﻴﺎﺷﻨ&#= 65194;'ﮐﻪ ﺭﺍﻩ ﺁﻥ ﺗﻨﻬﺎ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﺩﺭ ﺗﺨﻠ&= #65268;ﻪ ﻭ ﺗﺤﻠﻴﻪ'ﻭ ﻫﻤ= ﻴﺸﻪ ﺗﺠﻠّﻴﻪ ﺍﻟﻬ= 5264; ﺑﺎ ﮐﻤﻚ ﺧﺪﺍﻭ&= #65255;ﺪ' ﻭ ﺭﺍﻫﻨﻤﺎﺋﻰ &= #65235;ﻴﺰﻳﻚ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ'ﻣﻨﺎﺳﺐ &= #65165;ﻣثاﻝ ﺳﺎﻟﻚ ﺍﺳﺖ. ﮐ᥽= 8;ﺧﺪﺍﻭﻧﺪ ﻣﻌﺮﻓﻰ ﻣﻴﮑﻨ&#= 65194; . ﺯﻳﺒﺎﺋﻰ ﻫﺮﭼ= ﻪ ﺑﻴﺸﺘﺮ ﻃﺒﻴﻌ&#= 65174; ﭼﻪ ﻃﺒﻴﻌﺖ ﻣﺤ&= #65204;ﻮس ﻧﺎﺳﻮﺗﻰ'ﺑﺎ ﻃ&= #65170;ﻴﻌﺖ ﺩﺭ ﺃﺻﻞ ﮔﺬﺷﺘ&= #65258;'ﻭ ﻳﺎ ﺁﻳﻨﺪﻩ ﻫﺎ&= #65263; ﻃﺒﻴﻌﺖ ﻣﺎﺩﻯ &= #65197;ﺍ'ﺗﻨﻬﺎ ﺩﺭ ﺳﻴﺮ ﺁﻓﺎﻕ = ﻭ ﺃﻧﻔس ﺩﺭﺳﻠﻮ= 5241; ﺍﻟﻬﻰ'ﭘس ﺍﺯ ﻳ&= #65166;ﻓﺘﻦ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺭ&= #65261;ﺍﻥ ﺧﻮﺩ'ﺑﺎ ﻣﺮﺍﺗ&= #65168; ﺍﻟﻬﻰ ﻣﺪﺑّﺮ &#= 65261; ﺷﺎﻳﺴﺘﻪ ﮐﻤﺎ&#= 65247;ﻰ ﻣﻴﺘﻮﺍﻥ ﻣﺮﺍ&#= 65175;ﺒﻰ ﺍﺯ ﺁﻧﺮﺍ ﺩﺭﻳ&= #65166;ﻓﺖ. ﻭﻟﻰ ﺩﺭ ﻳﻚ ﺃث&= #1585; ﻫﻨﺮﻯ ﻭﺣﺪﺕ ﻭ&= #65183;ﻮﺩ ﺭﻭﺍﻥ ﻫﻨﺮﻯ ﻭ = ﺯﻳﺒﺎﺋﻰ'ﺩﺭﺷ&#= 65156;ﻥ ﻫﻨﺮﻣﻨﺪ ﺩﺭ ﻃ&= #65170;ﻴﻌﺖ ﻧﺎﺳﻮﺗﻰ ﻗﺎﺑ&#= 65246; ﺩﻳﺪﻥ ﺍﺳﺖ. ﻧﺎ= ﻗﺪﺍﻥ ﻫﻨﺮ ﻣﻴﮕﻮﻳﻨ&#= 65194;' ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65227;ﺎﺩﺕ ﮐﺮﺩﻩ'ﮐﻪ ﻫﻨﺮ = ﺭﺍ ﺁﻳﻨﻪ ﻃﺒﻴﻌﺖ &= #65251;ﻮﺟﻮﺩ ﻭﻣﺤﺴﻮس ﺑﺪﺍ= 5255;ﺪ.ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﻓﻠ&= #65204;ﻔﻪ ﻫﺎﻯ ﻃﺒﻴﻌﻰ ﺑ&= #65192;ﺼﻮﺹ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﺑﺪﺍﺋﻰ ﻭ ﻳﺎ ﺍ= ﻧﺴﺎﻧﻬﺎﺋﻰ'ﮐﻪﻫﻤﭽﻨﺎﻥ هم ﺍﮐﻨﻮﻥﺪﺭ = 5235;ﺼﻮﻝ ﺍﻭﻟﻴّﻪ ﻧﻮﻉ &#= 65169;ﺸﺮﻯ ﻫﺴﺘﻨﺪ.ﻭ ﭼﻨﻴ&= #65254; ﺗﻮﻫّﻢ ﺭﺍﺩﺍ= 5197;ﻧﺪ'ﮐﻪ ﺩﺭ ﺃثر ﻫﻨﺮﻯ &#= 65191;ﻮﺩ'ﺩﺍﺭﻧﺪ ﻃﺒﻴﻌﺖ ﺭﺍ ﻣﻰ = ﺑﻴﻨﺪ.ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﻇﺮﻓ&= #65268;ّﺖ ﺍﺩﺭﺍﮐﻰ ﺭﻭﺍ&#= 65253; ﻓﻌﻠﻰ ﺧﻮﺩﺭﺍ &= #65251;ﻰ ﺑﻴﻨﺪ.ﻭ ﻳﺎ ﺗﻌ= ﻠﻴﻤﺎﺕ ﻭ ﺗﻌﺒﻴﺮﺍﺕ ﺑ&= #65268;ﺎﻧﻰ ﻫﻨﺮﻣﻨﺪ ﺭﺍﻣ&#= 65264; ﺑﻴﻨﻨﻨﺪ.ﻭ ﻟﺬ&= #65165; ﺍﻳﻨﺎﻥ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺭﺍ ﻋﺎﺷﻖ ﻃﺒﻴ&= #65228;ﺖ ﻣﻴﺪﺍﻧﻨﺪ. ﺍﻣﺎ ﻫﻨﺮ ᥺= 7;ﻤﻠﻰ'ﮐﻪ ﺩﻳﺪﻯ ﺑﺮﺗﺮ ﺍ&= #65199; ﻫﻨﺮ ﻃﺒﻴﻌﻰ ﻭ&= #65251;ﺎﺩﻯ ﺩﺍﺭﺩ. ﻭﻳﺴﺘﻠ&= #65198; </spa= n>ﺍﺑﺮﺍﺯ ﺗﺄʌ= 03;ّﻒ ﻣﻴﮕﻮﻳﺪ'ﻃﺒﻴ&#= 65228;ﺖ ﻫﻨﻮﺯ ﺃثرﻯ ﻫ= 5256;ﺮﻯ ﺷﻨﺎﺧﺘﻪﺍﺳﺖ.&#= 65261;ﻭﻇﻴﻔﻪ ﻫﻨﺮﻣﻨﺪ ﺗﺸﺨ&#= 65268;ﺺ ﻋﻨﺎﺻﺮ ﻣﺨﺘﻠ&#= 65234; ﻭ ﺗﺮﮐﻴﺒﺎﺕ ﺁ&= #65253; ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺑ&= #65166; ﻣﻬﺎﺭﺕ ﻭﻣﻌﺮ&#= 65235;ﺖ'ﺍﻳﻦ ﮐﺎﺭ ﺭﺍ ﺑﮑﻨﺪ.= ﺗﺎ ﺃثر ﺯﻳﺒﺎﺋﻰ = 4344;ﻴﺪﺍ ﺷﻮﺩ.ﺯﻳﺒﺎﺋﻰ &= #64400;ﻪ ﺑﺴﺘﻪ ﺑﺬﻭﻕ ﻭ = ﻗﺪﺭﺕ ﺍﻧﺘﺰﺍﻉ ﻣﻔﺎ&#= 65259;ﻴﻢ ﻭﻋﻮﺍﻣﻞ ﺯﻳﺒ&#= 65166;ﺋﻰ ﺍﺳﺖ.ﻭﺍﻟّﺎ ﻃ&#= 65170;ﻴﻌﺖ ﻫﺮ ﻟﺤﻈﻪ ﺁﻥ ﺗ= ﺮﮐﻴﺒﺎﺗﺶ ﻣﺘﻐﻴّﺮ ﺍﺳﺖ. &= #64380;ﻪ (ﺗﻐﻴﻴﺮ ﻣﺪﺍﺭ&= #65263;)ﻣﻮﺍﺩ ﻏﻴﺮ ﺯﻧﺪﻩ ﻃﺒ&= #65268;ﻌﺖ'ﮐﻪ ﺑﺎﺯ ﺩﺭ ﺑﺮﺩ ﺩ= ﻭﺭﺗﺮ'ﭼﻨﺪ ﻣﻴﻠﻴﻮﻥ ﺳﺎﻝ &= #65175;ﻐﻴﻴﺮﺍﺕ ﺗﮑﺎﻣﻞ ﺃﺗﻤﻰ &= #65261; ﺗﺤﺖ ﺃﺗﻤﻰ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﺩ.ﺍﻣﺎ ﻣﻮ&= #65183;ﻮﺩﺍﺕ ﺯﻧﺪﻩ ﻃﺒﻴﻌﺖ' = ﭼﻮﻥ ﮔﻴﺎﻫﺎﻥ ﻮﺣﻴ&#= 65262;ﺍﻧﺎﺕ' ﺗﮑﺎﻣﻠﺎﺕﺧﺎ= 5209; ﺧﻮﺩ ﺭﺍ ﺩᥴ= 5;ﺭﺩ.ﻭﺧﻮﺩ ﺿﻤﻦ ﻃﺒﻴﻌﺖ ﻫ&= #65204;ﺘﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻣ&= #65194;ﺍﻡ ﺩﺭ ﺗﻐﻴﻴﺮ ﻣﻴ&= #65170;ﺎﺷﻨﺪ.ﭼﻪ ﺗﻐﻴﻴﺮ ﻣﻨﻔﻰ &= #65193;ﺭ ﻗﻬﻘﺮﺍﺋﻴﺎﻥ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ'ﻭ ﻳﺎ ﺗﻐ= ﻴﻴﺮﻣثبت ﺳﺎﻟﮑﺎﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ.ﮐﻪ ﺗﺰﮐﻴﻪ ﺍﻣﺮﻭ&#= 65199; ﺧﻮﺩﺭﺍ' ﺑﻘﺼﺪ = ﺭﺳﻴﺪﻥ ﺑﺂﻳﻨﺪﻩ ﺑﺮﺗ&#= 65198; ﻭ ﻧﻴﺎﻣﺪﻩ ﺧﻮ&= #65193;ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴﮑﻨ&#= 65194;. ﭘس ﺯﻳﺒﺎﺋﻰ ﻃ&#= 65170;ﻴﻌﺖ ﻧﻴﺰ ﺩﺭ ﺧﻮﺩ ﻃ= ﺒﻴﻌﺖ ﻣﺎﺩﻯ' ﻭﻫﻢ ﺩﺭ= ﻃﺒﻴﻌﺖ </spa= n>ﺍﻧﺴﺎﻥ ﻧﺎʌ= 23;ﺮ ﺍﻳﻦ ﻃﺒﻴﻌﺖﻫ&#= 65204;ﺖ' ﮐﻪﮔﻮﺋﻰ ﺧﻮﺩ&#= 64400;ﺸﻰ ﺿﻤﻥﺎﻳﻦ ﻃﺒﻴ&#= 65228;ﺖ ﻧﻴﺴﺖ.ﻭﻯ ﻣثا= 5245; ﻣﻴﺂﻭﺭﺩ'ﮐﻪ ﺑ&= #65260;ﻨﺮﻣﻨﺪ ﺑﮕﻮﺋﻴﻢ' ﻫﻤﭽ&= #65256;ﺎﻥ ﺩﺭ ﻃﺒﻴﻌﺖ ﺑﺎ&= #65239;ﻰ ﺑﺎﺷﺪ. ﻳﻌﻨﻰ ﺗ= ﮑﺎﻣﻞ ﺩﺭ ﻫﻨﺮ ﻧﺪﺍﺷ&= #65176;ﻪ ﺑﺎﺷﺪ.ﻣثل ﺍﻳ= 5254; ﺍﺳﺖ'ﮐﻪﺑﻨﻮﺍ&#= 65199;ﻧﺪﻩ ﺑﮕﻮﺋﻴﻢ ﮐﻪ ﺭ&= #65261;ﻯ ﭘﻴﺎﻧﻮ ﺑﻨﺸﻴ&#= 65256;ﺪ ' ﻭﺧﺎﺭﺝ ﺍﺯ ﻃﺒ= ;ﻴﻌﺖ ﻧﺒﺎﺷﺪ. ﺍﻳﻦ ﺩ= ﺭﺳﺖ ﻧﻴﺴﺖ.ﮐﻪ ﻃﺒﻴ&= #65228;ﺖ ﻫﻤﻴﺸﻪ ﺑﺮ &#= 65187;ﻖ ﺍﺳﺖ.ﮔﺮﭼﻪ ﮔﺎ&= #65259;ﻰ ﺻﺎﺋﺐ ﺍﺳﺖ'ﻭﻟ&= #65264; ﺍﮐثرﺍ ﺧﻄﺎ ﻣ= 5268;ﮑﻨﺪ.ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺧﻄﺎ ﺑﻮﺩ&= #65253; ﺑﺮﺣﺴﺐ ﻗﺪﺭﺕ &= #65165;ﻧﺘﺰﺍﻉ ﻋﻘﻠﻰ ﻭﻣﻘﺎﻡ &= #65197;ﻭﺣی اﻧﺴﺎﻥ اﺳﺖ.ﮐ= 5258; ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺁﻧﺮﺍ ﺩﺭﺳﺖ ﻣ&= #65268;ﺪﺍﻧﻨﺪ.ﺯﻳﺮ= 5165; ﺩﺭﺣﺎﻝ ﺗﻐﻴﻴ&#= 65198; ﺍﺳﺖ.ﻭﻫﺮ ﻣﺮﺣ&= #65248;ﻪﺍﻯ ﻣﺸﺨّﺼﺎﺕ ﺧﻮ= 5193;ﺭﺍ ﺩﺍﺭﺩ.ﻭ ﺑﺮﺣﺴ&= #65168; ﻗﺪﺭﺕ ﻋﻘﻠﻰ ﺳ&= #65220;ﺢ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﮐ&= #65252;ﺎﻟﺎﺕ ﺭﺍ ﻣﻴﺒﻴﻨﺪ.ﺩ&= #65197; ﺣﺎﻟﻴﮑﻪ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺁﻥ'ﺩﺭ ﺍﻧﻮ= ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭﻋ&= #65240;ﻠﻬﺎﻯ ﺑﺮﺗﺮ ﻫﻨﻮﺯﺯ&#= 65267;ﺒﺎﺋﻰ ﻣﻮﺭﺩ ﻧﻈﺮ ﮐﺎ&= #65251;ﻠﺎﻥ ﻧﻴﺰ ﻧﺎﻗﺺ ﻭ ﺧ= ﺎﻡ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﻭ&= #65165;ﻗﻊ ﻃﺒﻴﻌﺖ ﺍﻣﻮﺭ' = ﻫﻨﻮﺯ ﺑﺤﻘﻴﻘﺘﻬﺎﻯ &#= 65169;ﺮﺗﺮ ﺧﻮﺩ ﺭﺳﻴﺪﻩﺍ&#= 65255;ﺪ. ﻭ ﺩﺭ ﺭﺃس ﺁﻧﻬ&= #65166; ﺭﻭﺍﻥ ﺧﻮﺩ ﺍﻧ&= #65204;ﺎﻥ ﺑﺸﺮﻯ ﺍﺳﺖ.ﮐﻪ = ﭼﻪ ﺁﻟﻮﺩﮔﻴﻬﺎ ﻭ &= #65227;ﻘﺐ ﻣﺎﻧﺪﮔﻰ ﺩﺍﺭ&#= 65193;.ﭘس ﺣﻘّﺎﻧﻴّﺖ ﻃA= 170;ﻴﻌﺖ ﺩﺭ ﺯﻳﺒﺎﺋﻰ ﻭ&= #65193;ﺭﺟﻪ ﮐﻤﺎﻟﻰ ﺃﺯﻟﻰ &= #65155;ﺑﺪﻯ' ﺑﺮﺣﺴﺐ ﺷﺄﻥ ﻭ&= #65251;ﻘﺎﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍ= ﮔﺮ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﺭﻭﺍﻥ ﻭ ﻓﺼﻞ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﺍﻧﺴﺎﻥ &= #65227;ﻘﺐ ﺑﺮﺗﺮ ﺑﺎﺷﺪ ﮐ&= #65258; ﺩﺭ ﻓﺼﻮﻝ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺍﻭﻟﻴﻪ ﺑﺎﺷﺪ'&= #65153;ﻧﮕﺎﻩ ﺣﻘّﺎﻧﻴّﺘﻰ A= 153;ﻧﻬﺎ ﺭﺍ ﺑﺎﻳﺪ ﺩﺭ ﺩ= ﻳﺪﮔﺎﻩ ﻣﺎ ﺍﺯ ﻃﺒﻴﻌﺖ = ﺑﺪﺍﻧﻴﻢ.ﮔﺮﭼ&#= 65258; ﻭﺍﻗﻌﻴّﺖﺁﻧA= 260;ﻢ ﺑﺮﺣﺴﺐ ﺷﻬﻮﺩ &= #65227;ﻘﻞ ﺍﻧﺴﺎﻥ ﺍﺳﺖ ﻭ = ﺍﮔﺮ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺍﻧﺴﺎﻥ' ﻧﺰﺩﻳ&= #64401;ﺘﺮ ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺑﺎﺷﺪ' ﺑﺨﺼﻮﺹ = ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺗﺰﮐ&#= 65268;ﻪ ﺷﺪﻩ'ﻭ ﻳﺎ ﮐﺎﻣ= ﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ'ﺁﻧﮕﺎﻩ &= #65187;ﻘّﺎﻧﻴّﺘﻰ ﺑﻴﺸﺘﺮﻯ ﺍﺯ ﺩ&= #65267;ﺪﮔﺎﻩ ﻭ ﻫﻨﺮ ﻧﻤﺎﺋﻰ = ﺑﺎ ﻫﻨﺮﺷﻨﺎﺳﻰ ﻭ &= #65207;ﻨﺎﺧﺖ ﺯﻳﺒﺎﺋﻰ ﻫﺎ'ﻭ&= #65187;ﺘﻰ ﺣﮑﻤﺘﻬﺎﻯ ﻋﻘ&#= 65248;ﻰ ﺳﺎﺯﻧﺪﻩ ﻃﺒﻴ&#= 65228;ﺖ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ. = ﭘس ﺑﺮﺍﻯ ﺯﻳﺒﺎ ﺩ&= #65267;ﺪﻥ'ﺑﺎﻳﺪ ﭼﺸﻢ ﺗﻦ ﻭ ﭼﺸﻢ= ﻋﻘﻞ ﺧﻮﺩﺭﺍ'ﻭﭼﺸﻢ &= #65195;ﻭﻕ ﺭﻭﺍﻧﻰ ﺭﺍ ﻗﺎ&= #65193;ﺭﺑﮑﺸﻒﺯﻳﺒA= 166;ﺋﻰ ﺑﻬﺘﺮ ﻭ ﺑﻴﺸﺘ&= #65198;ﻯ ﺑﻨﻤﺎﺋﻴﻢ.ﻭ ﺍ&= #64404;ﺮ ﭼﻴﺰﻯ ﮔﻔﺘﻴﻢ'&= #65267;ﺎﻫﻨﺮﻯ ﺍﺭﺍﺋﻪ ﺩﺍﺩﻳ&#= 65250;'ﻭ ﻳﺎ ﻫﻨﺮﻯ ﺭﺍ ﻣ= ﻮﺭﺩ ﺗﻐﻴﻴﺮ ﻗﺮﺍﺭ &= #65169;ﺪﻫﻴﻢ'ﺁﻧﮕﺎ= 5257; ﺩﺭ ﺣﻘّﺎﻧﻴّA= 174; ﺑﻴﺸﺘﺮﻯ ﺧﻮﺍ&#= 65259;ﻴﻢ ﺑﻮﺩ. ﻭ ﺟﻨﺒﻪﻫ= ﺎﻯ ﺣﻘﻴﻘﻰ ﺗﺮ ﻳﻚ = ﺃثر ﻫﻨﺮﻯ ﺭﺍ ﺩﺭﻳ&= #65166;ﻓﺖ ﻣﻴﮑﻨﻴﻢ.ﻭﺣﺘ&#= 65264; ﻣﻴﺘﻮﺍﻧﻴﻢ ﺩ&#= 65165;ﻭﺭﻯ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻫ&= #65256;ﺮﻣﻨﺪﺭﺍ ﺑﻨﻤﺎﺋﻴﻢ.ﮐﻪ &= #65193;ﺭ ﮐﺠﺎ ﻣﺮﺍﺗﺐ ﺗ&= #64401;ﺎﻣﻞ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ. = ﻭﭼﻪ ﻣﺸﮑﻠﺎﺕ ﻣﻨﻔ&#= 65264; ﻋﻘﺪﻩﺍﻯ'ﻭ ﻳﺎ = ﺣﻘﻴﻘﺖ ﺗﮑﺎﻣﻠﻰ ﺩﺭﻫ&#= 65256;ﺮ ﺻﺎﺣﺐ ﻳﻚ ﺃثر &#= 65259;ﻨﺮﻯ ﺩﺍﺭﺩ. ﮐﻪ ﻣﻔﻴ= ﺪ ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ'&= #65261; ﻧﺎﻇﺮﺍﻥ ﻫﺮ ﺃ&= #1579;ر ﻫﻨﺮﻯ ﺑﺎﺷﺪ. ﮔ= ﺮﭼﻪ ﺍﻳﻦ ﺗﻠﺎﺷﻬﺎ&#= 65263; ﻫﻨﺮ ﺷﻨﺎس ﻣﺎ &= #65255;ﻴﺰ ﻣﻔﻴﺪ ﻧﺨﻮﺍﻫ&#= 65194; ﺑﻮﺩ.ﺍﮔﺮ ﺷﻨﻮ&= #65255;ﺪﻩ ﻧﻘﺪ ﻫﻨﺮﻯ ﻣﺎ'= ﺧﻮﺩﺵ </spa= n>ﺑﺘﺰﮐﻴﻪ ﻧʌ= 36;س ﺑﻴﺸﺘﺮ ﻧﭙﺮﺩ&#= 65165;ﺯﺩ.ﺗﺎ ﻓﻬﻢ ﺑﻘﺪﺭﺕ ﺗ&= #65212;ﻮﺭ ﻳﻚ ﺗﻐﻴﻴﺮ ﺣﻘ&= #1617;ﺎﻧﻴﺖ ﺑﺮﺗﺮ ﺍﺯ ﺃثر &#= 65259;ﻨﺮﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻴ&#= 65250;.ﭘس ﺑﻬﺘﺮ ﺍﺳﺖ' ﻫﺮ= ﻳﻚ ﺍﺯ ﻣﺎ'ﭼﻪ ﻧﺎﻇ= ﺮ ﺃثر ﺑﺎﺷﻴﻢ' ﻳ&#= 65166; ﻧﺎﻇﺮ ﺯﻳﺒﺎﺋ&#= 65264; ﻃﺒﻴﻌﺖ ﺑﺎﺷﻴ&#= 65250;'ﺧﻮﺩﺭﺍ ﺷﺎﻳﺴﺘﮕﻰ ﺩﺭ&#= 65241; ﺯﻳﺒﺎ ﻭ ﺷﻨﺎﺧ&= #65174; ﺫﺍﺗﻴّﺎﺕ ﺧﻮ= 5193;ﻣﺎﻥ'ﻭ ﺫﺍﺕ ﻃﺒﻴﻌﺖ ﺑ&= #64345;ﺮﺩﺍﺯﻳﻢ.ﻭ ﺑﺪﺍﻧﻴﻢ ﮐﻪ ﺍ&= #65255;ﺴﺎﻧﻬﺎﻯ ﺗﮑﺎﻣﻞ ﻳﺎﻓﺘ&#= 65258;'ﺩﺭ ﺭﻭﺍﻥ ﻭ ﻓﺼﻞ ﻧ= ﻮع ﺒﺸﺮﻯ' ﭼﻪ ﺭﺳﺪ= ﺑﺪﻳﺪ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻓ&#= 65262;ﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ'&= #64400;ﻪ ﺍﺯ = 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ ﺩﺭ = ﺟﻬﺎﻥ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩ&#= 65255;ﺪ. ﻫﻤﻴﻦ ﻃﺒﻴﻌﺖ &= #65197;ﺍ ﺯﻳﺒاﺘﺮ ﻣﻰ ﺑ&#= 65268;ﻨﺪ.ﻭ ﺍﺭﺯﺵ ﻫﻨﺮﻯ ﺁ&= #1579;اﺭ ﻫﻨﺮﻯ ﺁﻧﻬﺎ ﺍ&= #65199; ﻃﺒﻴﻌﺖ ﻫﺴﺘﻨ&#= 65194;.ﺍﺯ ﻃﺒﻴﻌﺖ ﺭﻭﺍﻥ &= #65191;ﻮﺩﺷﺎﻥ ﺧﻴﻠﻰ ﺑﻴﺸﺘﺮ &= #65165;ﺯ ﻫﻨﺮ ﻧﻤﺎﺋﻰ ﺍ&= #65255;ﺴﺎﻥ ﺑﺸﺮﻯ ﺍﺳﺖ.ﻭ ﺷ= ﺎﻳﺴﺘﻪ ﺍﻧﺴﺎﻥ ﻋ= ﺎﻗﻞ'ﭼﻮﻥ ﺧﻮﺍﻧﻨﺪﻩ ﺍﻳ&#= 65254; ﻣﻘﺎﻡ'ﻭ ﺑﺎ ﺗﻐ= ﻴﻴﺮ ﺳﻠﻮﮐﻰ ﺑﻬﺘﺮ &= #65165;ﺳﺖ. ﻫﻢ ﺍﮐﻨﻮﻥ ﮐﻪ = ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;'ﺧﻮﺩﺭﺍ ﺑﺪﺭﺟﻪ ﻫﻨﺮﻣ&#= 65256;ﺪﻯ ﻭﻫﻨﺮﺷﻨﺎﺳﻰ &#= 65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺗﺒ&= #65194;ﻳﻞ ﮐﻨﺪ.ﻳﺎ ﺣﺪّ ﺃ&= #65239;ﻞ ﺑﺪﺭﻙ ﻭ ﻋﻘﻞ ﻭ= ﺫﻭﻕ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻓ&#= 65212;ﻮﻝ ﺁﺧﺮ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ&#= 65169;ﺮﺳﺎﻧﺪ. ﮐﻪ ﻫﻨﻮﺯ ﺗﻤﺎ&= #65249; ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﮑﻤﺎﻝ ﺧﻮﺩ ﻧ&= #65198;ﺳﻴﺪﻩ' ﮐﻪ ﻣﺘﻮﻟﺪ ﻧﺸﺪﻩ.&= #65261;ﺍﻧﺴﺎﻧﻬﺎﻫA= 256;ﻮﺯﺩﺭﻣﺤﺪﻭﺩ= ;ﻩ ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﻫﺴﺘﻨﺪ. = ﻭ ﺑﺪﺭﺟﻪ ﮐﻤﺎﻟ&#= 65166;ﻥﺎﻟﻬﻰ ﻳﺎ ﺍﻓﺮﺍﺩ ﻧﻮ&= #65225; ﺑﺸﺮﻯ'ﮐﻪ ﻣﺎﻫ&= #65268;ّﺖ ﺭﻭﺣﻰ ﻓﺮﺷﺘﻪ &= #64404;ﻮﻧﻪ ﻭ ﺍﻟﻬﻰ ﺩﺍﺭﻧ&= #65194;.ﻭﻳﺎ ﺑﺘﻮﺍﻥ ﺁﻧﺎﻥ &= #65197;ﺍ ﻫﻤﭽﻨﺎﻥ ﺣﻴﻮ&#= 65165;ﻥ'ﻳﻌﻨﻰ ﺩﺍﺭﻧﺪﻩ ﺣﻴﺎ&#= 65173; ﻭﺯﻧﺪﻩ ﺩﺍﻧﺴ&#= 65174;. ﻭﻟﻰ ﺍﻟﻬﻰ ﺗﺮ = ﺍﺯ ﮐﻤﺎﻟﺎﺕ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.&= #65259;ﻤﺎﻥ ﮔﻮﻧﻪ ﮐﻪ ﻣﻴﻤ&= #65262;ﻥ ﺩﺭ ﺣﺪّ ﮐﻤﺎﻝ &= #65191;ﻮﺩ' ﻃﺒﻴﻌﺖ ﺭﺍ ﭼﻘ&= #65194;ﺭ ﺯﻳﺒﺎ ﻣﻴﺪﺍﻧ&#= 65194;. ﻭ ﺯﻧﺪﮔﻰ ﺧﻮﺩ&= #65197;ﺍ ﺑﻬﻤﺎﻥ ﺳﻄﺢ ﺷ&= #65256;ﺎﺧﺖ ﺧﻮﺩ ﺍﺯ ﺯﻳﺒﺎ&= #65163;ﻰ ﻣﻴﻴﺎﺑﺪ.ﺩﺭ ﺣ&= #65166;ﻟﻴﮑﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺭ&= #65169;ﺮﺍﺑﺮ ﭼﺸم ﺁﻧﻬﺎﻫﺴ= 5174;.ﮐﻪ ﭼﮕﻮﻧﻪ ﻃﺒﻴﻌ&#= 65174;ﺭﺍ ﺑﺴﻴﺎﺭ ﺯﻳﺒﺎ&#= 65175;ﺮ ﻭﻋﻤﻴﻘﺘﺮﻯ ﻣ&#= 65268;ﺒﻴﻨﻨﺪ. ﻭﻳﺎ ﻃﻔﻠی ﺒﺸ&#= 65198;ﻯ'ﮐﻪ ﺟﻬﺎﻥ ﺭﺍ ﺯﻳﺒ&= #65166;ﺋﻰ ﺍﺯﻋﻘﻞ ﺧﻮﺩﺵ &= #65193;ﺭﺳﻨﻴﻦ ﺭﺷﺪ ﻭﮐﻤﺎﻝ ﺧ&= #65262;ﺍﻫﺪ ﺩﻳﺪ .ﭘس ﻣﻴﺘﻮ&= #65165;ﻥ ﮔﻔﺖ'ﺗﺎ ﮐﻨﻮﻥ = ﻃﺒﻴﻌﺖ ﻫﺮ ﺯﻳﺒﺎﺋﻰ ﮐ&= #65258; ﺩﺭ ﺧﻮﺩ ﺩﺍﺭﺩ'= ﻫﻨﻮﺯ ﺗﺎﺑﻠﻮﺋﻰ ﮐﺎ&#= 65251;ﻞ ﺩﺭ ﺯﻳﺒﺎﺋﻰ ﺍ&= #65197;ﺍﺋﻪ ﻧﺪﺍﺩﻩ ﺍﺳﺖ.ﻭ = ﻣﻨﺘﻈﺮ ﻧﺎﻇﺮﺍﻥ ﺯﻳﺒ&#= 65166;ﺷﻨﺎﺳﻰ ﻭ ﺯﻳﺒﺎ ﭘﺴﻨﺪ = ﻋﺎﻟﻰ ﺗﺮﺩﺭ ﮐﻤﺎﻝ ﻋ&= #65240;ﻠﻰ ﻭ ﺫﻭﻗﻰ ﻭ ﻫﻨﺮ= ﻯ ﻣﻴﺒﺎﺷﺪ' ﮐﻪ ﺩ= ﺭ ﻋﺼﺮ ﻣﺎ ﻣﺘﺠﻠ&= #1617;ﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ا&#= 65255;ﺪﮐﻰ ﺯﻧﺪﻩ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﻫﺴﺘﻨﺪ.&= #65261; ﻗﺮﻳﺒﺎ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ' <sp= an lang=3DAR-SA>ﻭ ﺣﺘﻰ ﺗﺎ ﺃ= 5169;ﺪ ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧ&= #65262;ﺍﻉ ﻋﻈﻴﻢ ﺗﺮﻋﻘﻠ&#= 65264; ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ&= #64344;ﻴﺶ ﻫﺴﺘﻨﺪ.ﮐﻪ ﺯﻳ&= #65170;ﺎﺋﻰ ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﻫ&= #65204;ﺘﻰ ﺧﻮﺩ ﻭﺟﻬﺎﻥ'ﻭ = ﺩﻳﮕﺮﺍﻥ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65170;ﻴﻨﻨﺪ.ﮐﻪ ﺍﮔﺮ ﺍﻣﺮﻭﺯ ﺑ&= #65192;ﻮﺍﻫﻴﻢ ﺑﺮ ﺣﺴﺐ ﻗﺪﺭﺕ = ﺑﻴﺎﻥ هنرﻯ ﺧﻮﺩﻣﺎʌ= 53;ﺎﺯ ﺁﻧﻬﺎ ﭼﻴﺰﻯ ﺑ&= #64405;ﻮﺋﻴﻢ'ﻣﻴﺘﻮ= 5165;ﻥ ﭼﻮﻥ ﻫﺮ ﺭؤﻳﺎ&#= 65263; ﺷﻬﻮﺩﻯ ﮐﺎﻣﻠ&#= 65166;ﻥ ﺷﺎﻫﺪ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ'ﺁﻧﺎﻥ ﺭﺍ ﻓﺮﺷﺘﻪ ﻭ ﺍ= ﻟﻬﻰ ﻭ ﺳﺮﺍﺳﺮ ﻧﻮﺭ = ﻭ ﻃﺒﻴﻌت ﭽﻮﻥ ﺳ&#= 65198;ﺍﺳﺮ ﺳﻨﮕﻬﺎﻯ ﻗﻴﻤ&#= 65176;ﻰ ﺩﺭﺧﺸﺎﻥ ﻭ ﮔﺮ&= #65165;ﻥ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65169;ﺸﺮﻯ ﺑﺪﺍﻧﻴﻢ.ﮐﻪ ﺩ&= #65197; ﺭؤﻳﺎﻫﺎﻯ ﺷﻬ= 5262;ﺩﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﭼﻨﻴﻦ ﺳﻨﮕﻬﺎﻯ ﻭﮔﻮ&#= 65259;ﺮﻫﺎﻯ ﻗﻴﻤﺘﻰ ﻭ ﺍﻧﻮ&= #65165;ﺭ ﻋﺠﻴﺐ ﻭﺯﻳﺒﺎ &= #65261; ﺩﻟﭽﺴﺐ ﻣﻰ ﺑﻴ&= #65256;ﻨﺪ.ﭼﺮﺍ ﻫﻤﮕﻰ ﻣﺎ ﻧﺒﻴ&= #65256;ﻴﻢ.ﺍﮔﺮ ﺑﺨﻮﺍﻫﻴﻢ ﺑﺴ&#= 65248;ﻮﻙ ﺍﻟﻬﻰ'ﻭﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﻭ ﺗﻌﺎﻟﻰ &= #65227;ﻘﻠﻰ ﺧﻮﺩ ﺑﭙﺮﺩﺍﺯ&#= 65267;ﻢ.ﮐﻪ ﺑﺎ ﺷﻬﻮﺩ ﺑﺮﺗ&= #65198; ﺍﻟﻬﻰ ﺧﻮﺩ'ﻋﻘ&= #65246; ﺍﻟﻬﻰ ﻣﺮﺑﻮﻁ &= #65197;ﺍ ﺩﺍﺭﻳﻢ. ﮐﻪ ﺍﮔ= ﺮ ﺍﺯ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻧﮕﻮﺋﻴﻢ' ﺍﺯ ﺻ= ﺪﻫﺎ ﻫﺰﺍﺭ ﺑﺮﺍﺑﺮ &= #65211;ﺎﺣﺐ ﺷﻬﻮﺩ ﺗﺠﻠّﻰ &#= 65239;ﺒﻠﻰ ﺩﺍﺭﻧﺪ.ﺑﻄﻮﺭ&#= 65267;ﮑﻪ ﮔﻔﺘﻪ ﻫﺎ ﻭ ﺣﮑ= ﻤﺘﻬﺎ ﻭ ﻧﻈﺮﻳّﺎﺕ ﻭ &= #65259;ﻨﺮ ﻧﻤﺎﺋﻰ ﺁﻧﺎﻥ'&= #65219;ﺒﻘﻪ ﺷﻬﻮﺩﻯ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﺯ ﺧﻮﺩ ﺭﺍ ﺑﺎ= ﻭﺭ ﻧﻤﻰ ﮐﻨﺪ.ﮐﻪ ﺧ= ﻮﺩ ﻧﻴﺰ ﺩﺭ ﺍﻳﻦ ﻃ= ﺒﻘﻪ ﺍﻟﻬﻰ ﻭﻭﺟﻮﺩ&#= 65263; ﻭ ﺗﺠﻠّﻰ ﺍﻟﻬ&#= 65264; ﺑﺎﻟﺎﺗﺮ ﺑﺮﺳ&#= 65166;ﻧﺪ. ﻣثلا ﺣﺪّ ﺃﮐ= 9;ر ﻋﺮﺵ ﺭﺣﻤﺎﻥ'ﻭ = ﺩﺭﻋﺼﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ ۵۵ ᥻= 9;ﺮﻥ ﺁﻳﻨﺪﻩ'ﺍﺯ ﻣﺮ&= #65165;ﺗﺐ ﺑﺴﻴﺎﺭ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺭﺍ ﺧﻮﺍﻫﻴﻢ ﺩ&= #65267;ﺪ. ﻭﭼﻮﻥ ﻃﺒﻴﻌﺖ &= #65175;ﻨﻬﺎ ﻣﺎﺩﻳّﺎﺕ ﮐﺮ= 5257; ﺯﻣﻴﻦ ﻧﻴﺴﺖ'ﮐ&= #65258; ﺧﻮﺩ ﻃﺒﻌﺎ ﻓﺮ&= #65165;ﻭﺍﻥ ﻗﻮﺍﻧﻴﻦ ﻓﻴﺰ&#= 65267;ﻚ ﺩﺭ ﺧﻮﺩ ﺩﺍﺭﻧ&= #65194;.ﮐﻪ ﻗﺎﺑﻞ ﮐﺸ= ﻒ ﭼﻨﺪﻳﻦ ﻭ ﭼﻨﺪ = ﻫﺰﺍﺭها ﺳﺎﻝ ﺁﻳﻨﺪﻩ ﺍ&= #65193;ﺍﻣﻪ ﺩﺍﺭﺩ.ﺑﻠﮑﻪ ﻫ&= #65204;ﺘﻰ ﻏﻴﺮ ﻣﺤﺴﻮس ﻣ&#= 65166;ﺩﻯ ﻫﻢ ﻫﺴﺖ'ﮐﻪ ﺣﺪ= ّ ﺃﻗﻞ ﺩﺭ ﺧﻮﺩﻣ&= #65166;ﻥ ﻋﻮﺍﻟﻢ ﻋﻘﻠﻰ &= #65261; ﺗﻔﮑّﺮﺍﺕ'ﻭ ﻧ&#= 65268;ﺰ ﺭؤﻳﺎﻫﺎﻯ ﺑﻬ= 5176;ﺮ ﻭ ﺍﺣﺘﻤﺎﻟﺎﺕ &= #65235;ﺮﺍﻭﺍﻥ ﺭﻳﺎﺿﻰ ﻭ ﻣﺘﺎ&= #65235;ﻴﺰﻳﮑﻰ ﺭﺍ'ﺩﺭ ﻃﺒﻴﻌﺖ = ﮐﻠّﻰ ﻫﺴﺘﻰ ﻭﺟﻮﺩ ﺩ&= #65165;ﺭﻧﺪ'ﮐﻪ ﻧﻮﻉ ﺑﺸﺮﻯ ﻗﺪ&= #65197;ﺕﺭﺳﻴﺪﻥ ﺑﺂﻧﻬﺎﺭﺍ ﻧﺪ&#= 65165;ﺭﺩ.ﻣﮕﺮ ﭘس ﺍﺯ ﺗﺰﮐﻴﻪ</= span> </spa= n>ﻧﻔس ﻭﺭﺳﻴ᥷= 4;ﻥ ﺑﻤﺮﺍﺗﺐ ﺗﺠﻠ&#= 1617;ﻴﺎﺕﺍﻟﻬﻰ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺳ&#= 65248;ﻮﻙ ﺍﻟﻬﻰ ﺩﺭ ﮐﻤﺎ&= #65247;ﺎﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣی اﻧﺴﺎﻥ ﭘﺎﻙ ﺭ&#= 65261;ﺍﻥ ﺷﺪﻩ.ﻭﺑﻌﻠﻢ ﻣ&= #65228;ﻠّﻢ ﺍﻟﻬﻰ ﻭ ﻋﻘﻞ ﮐ= ﻠّﻰ ﺍﻟﻬﻰ ﺷﺪﻩ ﺑﺮ&= #65203;ﺪ. ﭘس ﻣﺎ ﺑﺎﻳﺪ ﻣ&= #65228;ﻴﺎﺭﻫﺎﻯ ﺯﻳﺒﺎﺋﻰ ﻭﻣﻌ&#= 65268;ﺎﺭﻫﺎﻯ ﻫﻨﺮﻫﺎﻯ ﺯﻳﺒ&#= 65166; ﻭﻭﺍﻗﻌﻰ ﺭﺍ ﺩ&= #65197; ﺧﻮﺩ ﭘﻴﺪﺍ ﮐﻨ&= #65268;ﻢ.ﮔﻮﺋﻰ ﻃﻔﻞ ﻫﺴﺘﻴﻢ'ﮐ&= #65258; ﺑﺎﻳﺪ ﺭﺷﺪ ﺑﻴ&= #65208;ﺘﺮ ﺑﻴﺎﺑﻴﻢ .<o:p></o:p> ﻭ ﺑﺎﻟﺄ= ;ﺧﺮﻩ ﻫﻨﺮﻧﻤﺎﺋﻰ ﻫ&#= 65166;'ﺗﻨﻬﺎ ﻧﻘّﺎﺷﻰ ﻃﺒﻴ= 5228;ﺖ ﻳﺎ ﺍﺷﻴاء ﻃﺒ= 5268;ﻌﺖ'ﻭ ﻳﺎ ﺁﻫﻨﮓ ﻧﻮﻳ&= #65204;ﻰ ﺻﺪﺍﻫﺎﻯ ﻣﻮﺟ&#= 65262;ﺩ ﺩﺭ ﻃﺒﻴﻌﺖ'ﻭ ﺁ= ﻟﺎﺕ ﻃﺒﻴﻌﺖ ﻭ ﻳﺎ ﻣ= ﺠﺴّﻤﻪ ﺳﺎﺯﻯ ﻭ ﮔﻞ ﺁﺭ= ﺍﺋﻰ ﻧﻴﺴﺖ.ﮐﻪ ﻃﺒﻴ&= #65228;ﺖ ﺣﻴﻮﺍﻧﻴّﺖ ﻏ= 5268;ﺮ ﻣﺎﺩﻯ ﻭ ﻏﻴﺮ ﻧ= ﺎﺳﻮﺗﻰ ﺑﺴﻴﺎﺭ ﺩﺍﺭﺩ.&= #64400;ﻪ ﺗﺎﺯﻩ ﻫﻤﻴﻦ ﺍ&= #65255;ﺴﺎﻥ ﻧﺎﻇﺮ ﺑﺎﻳﺪ ﺧ&= #65262;ﺩﺭﺍ ﺯﻳﺒﺎ ﺷﻨﺎس ﻧ&#= 65252;ﺎﻳﺪ'ﮐﻪ ﻫﻴﭻ ﺯﻳﺒﺎﺋﻰ &= #65261;ﺍﻗﻌﻰ ﻃﺒﻴﻌﺖ ﻣﺎﺩﻯ &= #65261;ﻫﻢ ﺯﻳﺒﺎﺋﻰ ﻫﺎﻯ &= #65227;ﻮﺍﻣﻞ ﻧﺎﺩﻳﺪﻩ ﻭ ﻏﻴ&= #65170;ﻰ ﻭ ﻧﻴﺎﻣﺪﻩ ﺭﺍ'= ﻫﻢ ﺍﮐﻨﻮﻥ ﺯﻭﺩﺗ&#= 65198; ﺍﺯ ﻫﻔﺖ ﻫﺰﺍﺭ = ﺳﺎﻝ ﮐﻪ ﭘﻴﺪﺍ ﺧﻮﺍ&= #65259;ﺪ ﮐﺮﺩ. ﺑﺪﻳﺪﺍﺭ&= #65207;ﺎﻥ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ی ﻤﻴﺮﺳﺪ.ﻭ ﺳﻤﺒ&= #65262;ﻟﻬﺎﻯ ﻭ ﺍﻟﮕﻮﻫﺎﻯﺰ&#= 65267;ﺒﺎﺋﻰ ﺁﻥ ﻋﺼﺮ ﻧﻴﺎﻣ&= #65194;ﻩ ﺁﻳﻨﺪﻩ ﺭﺍ'ﺍﻣ&= #65198;ﻭﺯ ﺑﺒﻴﻨﻨﺪ ﻭ ﺑﺪ&= #65267;ﮕﺮﺍﻥ ﻧﻴﺰ ﺭﻭﺍﻳﺖ ﮐ&= #65256;ﻨﺪ'ﺷﺎﻳﺪ ﺑﺮﺧﻰ ﺑﺨﻮﺍﻫ&#= 65194;ﺑﺒﺨﺸﺶ ﻧﻌﻤﺘﻬﺎ ﻭ ﺭﺣ&= #65252;ﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺑﺮﺳﻨﺪ'&= #65165;ﮔﺮ ﺧﻮﺩ ﻧﻴﺰ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﺑﻨﻤﺎﻳ&#= 65256;ﺪ. ﮐﻪ ﺭﺣﺠﻤﺘﻬﺎ&#= 65263; ﻏﻴﺮﻣﺎﺩﻯ ﺍﻟ&#= 65260;ﻰ ﺧﺎﺹ ﺳﺎﻟﮑﺎﻥ &= #65261;ﮐﺎﻣﻠﺎﻥ ﺍﺳﺖ. ﺍﮔﺮ ﻗﺮﺍ= ﺭ ﺑﻮﺩ ﻫﺴﺘﻰ ﺗﻘ&= #65248;ﻴﺪﻯ ﺍﺯ ﻃﺒﻴﻌﺖ ﺑﺎ&= #65207;ﺪ' ﻋﮑﺴﻬﺎﻯ ﻓﻮﺗ&#= 65262;ﮔﺮﺍﻓی ﻮ ﺩﻭﺭﺑﻴﻥ ها= 5263; ﺗﻠﻮﺯﻳﻮﻧﻰ' ﺧ&= #65268;ﻠﻰ ﺩﻗﻴﻖ ﺗﺮ ﻫﺴﺘ&= #65264; ﻣﻮﺟﻮﺩ ﻃﺒﻴﻌ&#= 65174;ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨ&#= 65194;.ﻭ ﺩﺭ ﺑﺮﺧﻰ</s= pan> &#= 65183;ﻬﺖ ﮔﻴﺮﻯ ﻋﮑّﺎﺳ= 5264;'ﺍﺯ ﺑﺮﺧﻰ ﺣﻴﻮﺍﻧ&#= 65268;ّﺖ ﻃﺒﻴﻌﺖ ﭼﻨﺎﻥ &= #65199;ﻳﺒﺎﺗﺮ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻨ&= #65208;ﺎﻥ ﻣﻴﺪﻫﺪ. ﮐﻪ ﮔﻮ= ﺋﻰ ﺩﻭﺭﺑﻴﻦ ﻭ ﻣﺎ&= #65207;ﻴﻦ'ﻭﺍﺭث ﺷﺮﻋﻰ ﻫﻨﺮﻫﺎ&#= 65263; ﺯﻳﺒﺎ ﺩﺭ ﻫﺴﺘ&= #65264; ﻣﻴﺒﺎﺷﺪ ﺣﺘﻰ &= #65165;ﺯ ﻗﺪﻳﻢ ﺗﻤﺎﻡ ﻃ&= #65170;ﻴﻌﺖ ﭘﺮﺳﺘﺎﻥ ﻗﺒﻠ&#= 65264; ﺍﺯ ﻋﺎﻣﻰ ﻭ ﺩﺍ= ﻧﺸﻤﻨﺪ' ﻧﻤﻴﺘﻮﺍﻧﻨﺪ &#= 65175;ﻨﻬﺎ ﺑﻄﺒﻴﻌﺖ ﺧﻀﻮ&#= 65225; ﺩﺍﺷﺖ ﻭ ﺗﺴﻠﻴ&= #65250; ﺑﻮﺩ. ﺑﺎﻳﺪ ﺑﻤ= ﺮﺍﺗﺐ ﻣﺪﺑّﺮ ﻃﺒﻴﻌ= 5174; ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﺭﺳﻴﺪ.<o:p></o:p> ﮐﻨﺘﺴﺘ= ﺎﺑﻞ </spa= n>ﻧﻘّﺎﺷﻰ ﻣ᥷= 4;ﺭﻥ ﻃﺒﻴﻌﺖ'ﺩﺭ ﺭﺍ&= #65169;ﻄﻪ ﻫﻨﺮ ﺑﺎ ﻃﺒﻴﻌ&= #65174; ﻣﻴﮕﻮﻳﺪ 'ﻳﺎ ﭼ= ﻴﺰﻯ ﺭﺍ ﺑﺮﺣﺴﺐ ﺣﻘ&= #65268;ﻘﺖ ﺁﻥ ﻧﻤﻰ ﺗﻮﺍﻧ&= #65268;ﻢ ﺑﺒﻴﻨﻴﻢ'ﻣﮕﺮ &= #65165;ﻳﻨﮑﻪ ﺍﻭﻝ ﺁﻧﺮﺍ ﺑﻔ&= #65260;ﻤﻴﻢ' ﺗﺎ ﺣﻘﺎﻳﻖ ﺁﻥ = ﻣﻌﻠﻮﻡ ﺷﻮﺩ ﮐﻪ ﺍﻟﺒﺘ&= #65258; ﺁﻧﻬﻢ ﺑﺮﺣﺴﺐ &= #65193;ﺭﺟﻪ ﮐﻤﺎﻝ ﻋﻘﻞ ﻭ ﻣ= ﻘﺎﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261; ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﭘس ﺍﻭﻝ ﺑﺎﻳﺪ &= #65219;ﺒﻴﻌﺖ ﺭﺍ ﺑﺎ ﺭﻭﺡ ﻋﺎ= ﺷﻘﺎﻧﻪ ﻣﻄﺎﻟﻌﻪ ﮐﺮﺩ. = ﻣﺎﻧﻨﺪ ﮐﺎﺭﻯ ﮐﻪ ﺑﺮﺍ&= #65263; ﻓﻬﻢ ﺗﻘﺪّس ﺧ= 5218; ﻫﺮﻭﮔﻠﻴﻔﻰ ﻣ&#= 65268;ﺸﻮﺩ.ﻭ ﺑﺮﺣﺴﺐ ﻣﻘﺎﻡ &= #65197;ﻭﺡ ﺍﻧﺴﺎﻥ ﻟﺬﺕﻃ&#= 65248;ﺐ' ﻳﺎ ﻋﻠﻢ ﻃﻠﺐ ﻳ= ﺎ ﺣﻘﻴﻘﺖ ﺍﻟﻬﻰ &= #65219;ﻠﺐ ﺧﻮﺍﻫﺪ ﺑﻮﺩ . ﻫ= ;ﻨﺮ ﺭؤﻳﺖ ﻃﺒﻴﻌﺖ'&#= 65169;ﺎ ﺗﺤﻘﻴﻖ ﻭﻣﻄﺎ&#= 65247;ﻌﻪ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;. ﻫﻨﺮﻣﻨﺪ ﺗﻨﻬ&#= 65166; ﮐﺎﺭﺵ ﺍﺣﺴﺎس &#= 65255;ﻴﺴﺖ'ﮐﻪ ﺗﺨﻴّﻞ ﺑﺨﻮﺍ= 5255;ﻴﻢ.ﺑﻠﮑﻪ ﺗﺤﻘﻖ ﻋﻠﻤﻰ ﺍ&= #65203;ﺖ.ﻳﺎ ﻫﻨﺮ ﻋﻠﻤﻰ ﻭﻟ&= #65264; ﻣﺎﺩﻯ'ﺑﺎﺯ ﺍﻳ&= #65254; ﻫﻨﺮﺷﻨﺎس ﻫﻨ= 5198; ﺭﺍ ساﻳﻪ ﻃﺒﻴ= 5228;ﺖ ﮐﺮﺩﻩ ﺍﺳﺖ'ﻭﻟ&= #65262; ﺑﻨﺎﻡ ﻫﻨﺮ ﻋﻠ&= #65252;ﻰ .<o:p></o:p> ﺩ= ﺭ ﻗﺮﻥ 19 ﺩﻟ= ﺎﮐﺮﻭﺍ ﻓﺮﺍﻧﺴﻮﻯ ﻣﻴ&#= 64405;ﻔﺖ'ﻃﺒﻴﻌﺖ ﺗﻨﻬﺎ ﻟﻐﺖ ﻧﺎ&= #65251;ﻪﺍﻯ ﺑﻴﺸﺘﺮ ﻧﻴﺴﺖ.&= #64400;ﻪ ﻣﺎ ﺩﺭ ﺁﻥ ﻣﻌﺎ= ﻧﻰ ﺟﺰﺋﻰ ﺭﺍ ﻣﻴﻴ&= #65166;ﺑﻴﻢ.ﻭﻟﻰ ﺩﺭ ﺁﻥ ﺍﺯ ﺳﺒﮑ= ﻬﺎﻯ ﺃﺩﺑﻰ ﻭﺍﻳﺪﺁ&#= 65247;ﻴﺴﻢ ﻧﻤﻰ ﺑﻴﻨ= ﻴﻢ.ﻳﻌﻨﻰ ﻃﺒﻴﻌﺖ ﺗﻨﻬﺎ &= #65251;ﺎﺩﻩ ﺧﺎﻡ ﺑﺮﺍﻯ ﻫﻨ&= #65198;ﻫﺎ ﺩﺍﺭﺩ.ﻭ ﺍﻳﻨﮑ&= #65258; ﺍﺯ ﻃﻠﺐ ﺍﻟﻬﺎ&= #65249; ﮔﺮﻓﺘﻪ ﻣﻴﺸﻮ&#= 65193;.ﻭﻟﻰ ﺧﻮﺩ ﻃﺒﻴﻌﺖ ﺍ&= #65247;ﮕﻮ ﻧﻴﺴﺖ.ﻭﻟﻰ ﺍﻟ&= #65260;ﺎﻡ ﮔﻴﺮﻯ ﮐﺎﺭ ﺫﻫ&= #65254; ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ.ﮐﻪ ﺍﻧﺘﺰﺍﻉ ﺯﻳﺒ&#= 65166;ﺋﻰ ﻭﻣﻌﺎﻧﻰ ﺑﻨﺎ&#= 65249; ﺍﻟﻬﺎﻡ ﺍﺯ ﻃﺒ&= #65268;ﻌﺖﻣﺎﺩﻯ ﻣﻴﮕﺮﺩﺩ' ﻣﮕﺮ = ﻫﻢ ﺳﻄﺢ ﻓﻬﻢ ﺧﻮﺩ = ﻫﺴﺘﻨﺪ ﻭ ﻋﻮﺍﻡ ﻣﺎﻧﻨ&= #65194; ﺍﻭﻫﺴﺘﻨﺪ. ﻭ ﺍ= ﻟﻬﺎﻡ ﻭ ﺍﻧﺘﺰﺍﻉ = ﺫﻫﻨﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;'ﺍﺯ ﻣﺤﻞ ﺳﻄﻮﺡ ﺑﺎ&= #65247;ﺎﺗﺮ ﻋﻘﻠﻰ ﻭﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺍﺳﺖ.ﮐﻪ ﺑﺎﻳﺪ = ﺗﻨﺰﻳﻞ ﺍﻟﻬﺎﻣﺎﺕ ﺑﻨ&#= 65252;ﺎﻳﻨﺪ.ﻭ ﺍﻳﻦ ﻫﻨﺮﻣﻨﺪ&#= 65263; ﺍﻟﻬﻰ ﺍﺳﺖ ﺩﺭ = ﺣﮑﻤﺘﻬﺎ ﻭ ﻧﻈﺮﻳّﺎﺕ ﻭ &= #65165;ﺳﺘﺪﻟﺎﻟﺎﺕ ﻓﻠﺴﻔﻰ.ﮐﻪ ﺍﻳ&= #65254; ﮐﺎﻣﻠﺎﻥ ﺩﺭ ﺍ&= #65267;ﻦ ﻫﻨﺮﻫﺎ'ﺑﺎﻫﻢ &= #65175;ﻔﺎﻭﺕ ﺳﺒﻚ ﻭﺣﺘﻰ ﻋﻤ&= #65268;ﻖ ﺍﻟﻬﺎﻡ ﺍﻟﻬﻰ &= #65193;ﺍﺭﻧﺪ.ﺗﺎ ﻣﺪﺍﺭﺝ ﺗﮑﺎﻣ&#= 65246; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261; ﺷﻬﻮﺩﻯ ﺁﻧﻬﺎ'&= #65193;ﺭ ﭼﻪ ﺳﻄﺢ ﻭﭼﻪ ﮐ= ﻴﻔﻴّﺘﻰ ﺑﺎﺷﺪ.ﮐﻪ ﻫﻴﭻ = ﮐس ﺑﺤﺪّ ﻣﻄﻠﻖ ﻧ&#= 65252;ﻴﺮﺳﺪ ﻣﮕﺮ ﺑﺤﺪّ ﮐﻔ&#= 65166;ﻳﺖ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ.= <o:p></o:p> ﺍﺩﻭﺍﺭ= ﺩ ﻣﺎﻧﻴﻪ ﻓﺮﺍﻧ&#= 65204;ﻮﻯ'ﮐﻪ ﺗﻤﺎﻳﻞ ﻃﺒﻴﻌ&#= 65264; ﺭﺍ' ﺑﺎ ﺗﻤﺎﻳﻞ= ﺍﻧﻄﺒﺎﻋﻰ ﺍﻣﭙﺮﺳﻴﻮﻧﻴ= 5200;ﻡ ﻣﺨﻠﻮﻁ ﮐﺮﺩﻩ &= #65165;ﺳﺖ'ﻋﻨﺼﺮ ﺫﺍﺗﻰ ﺭﺍ ﻭﺍﺭ&= #65193; ﮐﺎﺭ ﻫﻨﺮﻣﻨﺪ &= #64400;ﺮﺩﻩ ﺍﺳﺖ. ﻧﻘّﺎﺷﻰ &= #64400;ﻪ ﺑﺮﺍﻯ ﻣﺸﺘﺮﻯ &= #65255;ﻘّﺎﺷﻰ ﻧﻤﻰ ﮐﻨﺪ</s= pan>.ﺑﻠ= ;ﮑﻪ ﺁﻧﭽﻪ ﺧﻮﺩ ﻣﻨ&= #65166;ﺳﺐ ﻣﻴﺪﺍﻧﺪ ﻣﻰ ﮐ&= #65208;ﺪ.ﻭ ﺍﮔﺮ ﻫﻨﺮ ﺭﺍ ﺁ= ﻳﻨﻪ ﻃﺒﻴﻌﺖ ﮔﻔﺘﻨ&#= 65194;'ﭼﻨﻴﻦ ﺍﻧﻄﺒﺎﻋﻰ ﻭ ﺗ&= #65240;ﻠﻴﺪﻯ'ﻫﻨﺮ ﺭﺍ ﭼﻮﻥ ﻣﻨﺸﻮ&= #65197;ﻯ ﻣﻴﺪﺍﻧﻨﺪ'ﮐﻪ &= #65165;ﺷﻌّﻪ ﺭﺳﻴﺪﻩ ﺍﺯ ﻃﺒ&= #65268;ﻌﺖ ﺭﺍ'ﺩﺭ ﺁﻥ ﺗﺠﺰ= ﻳﻪ ﻭ ﺗﻔﮑﻴﻚ ﻋﻨﺎ&= #65211;ﺮ ﺍﻭﻟﻴّﻪ ﺁﻥ ﺍ&#= 65255;ﻮﺍﺭ ﻣﻴﻨﻤﺎﻳﺪ. ﭘس &= #65259;ﻨﺮ ﺗﻘﻠﻴﺪﻯ ﺍﺯ ﻃ&= #65170;ﻴﻌﺖ ﻧﻴﺴﺖ' ﺑﻠﮑﻪ ﺣ= ﻴﻠﻪﺍﻯ ﺍﺯ ﻫﻨﺮﻣﻨﺪ ﻋ&= #65248;ﻴﻪ ﻃﺒﻴﻌﺖ &#= 65251;ﻴﺒﺎﺷﺪ. ﺳﻴﺰﺍﻥ &#= 65235;ﻠﺴﻔﻪ ﺍﻧﻄﺒﺎﻋﻰ ﻭﺗ&#= 65156;ثیر ﭘﺬﻳﺮﻯ ﺭﺍ ﻣﺸ&= #65192;ﺺ ﻣﻴﮑﻨﺪ'ﻭ ﺗﺎﺑ&= #65248;ﻮﻫﺎﻯ ﻃﺒﻴﻌﻰ ﺯﻧﺪﻩ &= #65165;ﺭﺍﺋﻪ ﻣﻴﺪﻫﺪ. ﻭﻯ ﻣﻰ= ﮔﻔﺖ ﺑﺎﻳﺪ ﺑﺎ ﻃﺒﻴ&= #65228;ﺖ ﻣﺸﻮﺭﺕ ﮐﺮﺩ.ﻃ&= #65170;ﻴﻌﺖ ﺭﺍ ﺁﻥ ﭼﻨﺎﻥ ﺑ= ﺒﻴﻨﺪ'ﮐﻪ ﮔﺬﺷﺘﮕﺎﻥ ﻧﺪ&#= 65267;ﺪﻩﺍﻧﺪ.ﻭ ﺁﻳﻨﺪﮔﺎﻥ ﻫﻢ &= #65165;ﮔﺮ ﺑﺒﻴﻨﻨﺪ ﻧﻤﻰ &= #64344;ﺴﻨﺪﻧﺪ ﺯﻳﺮﺍ ﻭﻯ ﺑﺘﮑ&= #65262;ﻳﻦ ﻭ ﺳﺎﺧﺘﻤﺎﻥ ﻭ = ﺗﺮﮐﻴﺒﺎﺕ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻫ&#= 65252;ﻴّﺖ ﻧﻤﻴﺪﻫﺪ. ﭘﺮﻭ&= #65197;ﺩﮔﺎر ﺧﻮﺩ ﮐﺎﻣﻠﺎ ﺷ&= #65192;ﺼﻴّﺖ ﺧﻮﻳﺶ ﺭﺍ ﻧﺸﺎ&= #65253; ﻣﻴﺪﺍﺩﻩ ﺍﺳﺖ.&= #65261;ﻯﻫﻨﺮ ﻧﻘّﺎﺷﻰ ﺭﺍ ﺗ&#= 65198;ﮐﻴﺒﻰ ﺍﺯ ﺻﻮﺭﺕ ﻭ ﺭﻧ= ﮓ'ﺑﺮﺍﻯ ﺍﻳﺠﺎﺩ ﻧﻮﻋﻰ &= #65165;ﻧﺴﺠﺎﻡ ﻭﻫﻢ ﺁﻫﻨﮕﻰ ﺯ&= #65255;ﺪﻩ ﻣﻴﺪﺍﻧﺴﺖ. ﺩﺭ&= #65203;ﺖ ﺍﺳﺖ ﮐﻪ ﻃﺒﻴﻌ&= #65174; ثاﺑﺖ ﺑﻨﻈﺮ ﻣ= 5166; ﻣﻴﺮﺳﺪ.ﻭﻟﻰ ﻫ&= #65198; ﻟﺤﻈﻪ ﺁﻥ ﻋﻮﺽ = ﻣﻴﺸﻮﺩ.ﻭﻫﻨﺮ&#= 65251;ﻨﺪ ﺩﻳﻤﻮﻣﻴّﺖ ﻭ &#= 65193;ﻭﺍﻣﻰ'ﺑﺎﻳﻦ ﺳﻴّﺎﻟﻪ ﻭ ﺟﺮ&#= 65267;ﺎﻥ ﺩﺭ ﻃﺒﻴﻌﺖ ﻣﻴ&= #65194;ﻫﺪ. ﮐﻪ ﺁﻧﺮﺍ ﺑﺪﻭ&= #65253; ﺗﻐﻴﻴﺮ ﻧﺸﺎﻥ &= #65251;ﻴﺪﻫﺪ.ﻭ ﺍﮔﺮ ﺑﺪﻭﻥ ﺗﺤ&= #65198;ﻙ ﻭ ﺗﮑﺎﻣﻞ ﺩﺭ ﺗ= ﺎﺑﻠﻮ ﺑﻄﺒﻴﻌﺖ ﻣﻴﺪ&#= 65259;ﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺩﺭ<sp= an dir=3DLTR> </spa= n>ﻫﺴﺘﻰ ﻫﻴﭻ @= 380;ﻴﺰﻯ'ﺩﺭ </spa= n>ﻫﺮ ﻣﻘﺎﻡ ﺗ@= 401;ﺎﻣﻠﻰ ﻭﻧﻮﻋﻰ ﻭﻣﻘﺎ&#= 65251;ﻰ ﺧﻮﺩ' ﺟﺰ ﺧﺪﺍﻭ= ﻧﺪ ﻣﻄﻠﻖ ثاﺑﺖ ﻧ= 5268;ﺴﺖ.ﻭﭼﻮﻥ ﺳﻴّﺎﻟﻪﺍﻯ ﺑ= 5184;ﻠﻮ ﻭ ﺑﺄﺑﺪﻳّﺖ ﻭ &= #65153;ﻳﻨﺪﻩ ﻣﻴﺮﻭﺩ.ﮔﺮﭼﻪ &= #65193;ﺭﮐﺎﺭﻣﺎﻫﺎ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﻋﺎﻗﻞ ﻭﺗﻮﺍﻧ&#= 65166;'ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻴ&#= 65262; ﺗﻮﻟﺪ ﺟﺮﻳﺎﻥ &= #65193;ﺍﺭﻧﺪ.ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﺩﺭ ﻳ&= #65242; ﻣُﺪ ﺩﻳﮕﺮﻯ ﺟ&#= 65170;ﺮﺍﻥ ﺟﺰﺭ ﺟﺮﻳﺎﻥ ﻭ&= #65183;ﻮﺩ ﺧﻮﺩﺭﺍ'ﺩﺭ ﺗﮑ&= #65198;ﺍﺭ </spa= n>ﮔﺬﺷﺘﻪ ﻫﺎ A= 193;ﺭﺁﻳﻨﺪﻩ ﻫﺎ ﺑﻨﻤﺎﻳﺪ.ﺯ&= #65267;ﺮﺍ ثباﺕ ﻃﺒﻴﻌﺖ A= 193;ﺭ ﺃثرﻯ ﻫﻨﺮﻯ'ﺩ= 5267;ﻤﻮﻣﺖ ﺩﺭ ﻣﻘﺎﻡ ﺍﺳﺖ.= ﻭ ﻧﻪ ﺻﻴﺮﻭﺭﺕ ﻭ = ﺷﺪﻥ ﺩﺭ ﺗﮑﺎﻣﻞ ﻣﻘ&= #65166;ﻡ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ</= span> </spa= n>ﮐﻪ ﻓﺮﻣﺎﻥ A= 155;ﺯﻟﻰ ﺃﺑﺪﻯ ﺧﺪﺍﻭﻧ&#= 65194;'ﺗﻨﻬﺎ ﺩﺭ ﮐﻦ ﻓﻴﮑﻮﻥ = ﺷﺪﻥ ﻭ ﺻﻴﺮﻭﺭﺕ ﻭ ﺗ= ﮑﺎﻣﻞ ﻭ ﻣﻬﻤﺘﺮ ﺷﺪﻥ = ﻣﻴﺒﺎﺷﺪ.ﺍﻳﻦ ﻫﻢ ﻫﻤﺎﻥ ﺷﺪﻥ&= #65176;ﻤﺎﻳﻞ ﺍﻧﻄﺒﺎﻋﻰ'ﭼﻮ&#= 65253; ﻃﺒﻊ ﻭ ﭼﺎﭖ ﻭ ﺗ= ;ﻘﻠﻴﺪ ﺩﺭ ﮐﺎﺭ ﺧﻮﺩﺭ&= #65165;'ﺑﺎ ﻓﻠﺴﻔﻪ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﻚ ﻣﺨﻠﻮﻁ ﮐﺮﺩﻩ &= #65165;ﺳﺖ.ﻭ ﺍﺯ ﻧﻈﺮﻳّﺎﺕ &#= 65227;ﺮﻓﺎﻯ ﭘﻴﺸﻴﻦ ﺍﻗﺘﺒ&#= 65166;س ﻧﻈﺮ ﮐﺮﺩﻩ' &#= 65261;ﻧﻪ ﺗﻘﻠﻴﺪ ﻋﻤﻠی آﻧﻬﺎ ﺩﺭﺳﻠﻮ= 5241; ﻭﺭﺳﻴﺪﻥ ﺑﺎﺣ&#= 65262;ﺍﻝ ﻣﺘﺎﻓﻴﺰﻳﻚ ﮐ&#= 65258; ﮔﺬﺷﺘﮕﺎﻥ ﺩﺍ&#= 65207;ﺘﻨﺪ. ﻟﺬﺍ ﺍﻳﻦ ﻣﺘﻔ&= #64401;ّﺮ ﻭﺭﺍﻯ ﻣﻈﺎﻫﺮ&#= 65219;ﺒﻴﻌﺖ ﺣﻘﻴﻘﺘﻰ 'ﺭﺍ ﺍ= ﺻﻠﻰ ﻳﺎﻓﺘﻪ ﮐﻪ ﺩﻭ&= #65165;ﻡ ﺩﺍﺭﺩ' ﻭ ﺑﻘﻴّ&= #65258; ﻣﺘﻐﻴّﺮ ﻫﺴﺘ= 5256;ﺪ. ﮐﻤﺎﻝ ﺃﺑﺪﻯ ﺩ&= #65197; ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﮐﻪ ﺩﻳﻤﻮﻣﺖ ﻭ ثب= 575;ﺕ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #65261; ﺗﻤﺎﻡ ﻓﺮﺍﻣﻴ&#= 65254; ﻃﺒﻴﻌﻰ ﺧﺪﺍﻭ&#= 65255;ﺪ' ﭼﻮﻥ ﺯﻣﺎﻥ ﺃﺯ&= #65247;ﻰ ﺃﺑﺪﻯ'ﺑﺮﺍﻯ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻧﻴﺰ ثاﺑﺖ ﺍﺳ= 5174;.ﻭﻟﻰ ﺩﺭﺍﺟﺮﺍ ﺩﺭ ﺳ&= #65198;ﺍﺳﺮ ﺃﺯﻝ ﺗﺎ ﺃﺑﺪ'ﺟ= ﺮﻳﺎﻥ ﻭﺗﻐﻴﻴﺮ ﺩﺭ ﺍ&= #65267;ﻦ(ﺷﺪﻥ)ﺩﺍﺭﺩ.&= #64344;س ﻗﺎﻧﻮﻧﻰ ﺷﺪﻥ &= #65261;ﺗﮑﺎﻣﻞ ثاﺑﺖ ﺍﺳﺖ ﻭ ﺩ&#= 65197; ﻋﻤﻞ ﻣﺮﺍﺣﻞ ﻣ&= #65176;ﻔﺎﻭﺕ ﺩﺍﺭﺩ.ﮐﻪ ﻫ᥷= 8;ﻳﻚ ﺩﺭ ﻳﻚ ﻧﻮﻉ ﺑﺎ= ﻓﺼﻞﻧﻮﻋﻰ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ .= <o:p></o:p> ﻓﻠﺴﻔﻪ= ﺍﻧﻄﺒﺎﻋﻰ ﻣﺬﮐﻮﺭ'ﺑﺎ ﻣﻮ&= #65183;ﻰ ﺷﺪﻳﺪ ﺍﺯ ﻧﻘﺪ = ﻣﺨﺎﻟﻔﺖ ﺁﻣﻴﺰ ﺭﻭﺑﺮﻭ &= #65207;ﺪ ﮐﻪ ﻧﺎﻗﺪﺍﻥ ﻫ&= #65252;ﺎﻥ ﻧﻮ ﺁﻭﺭﺍﻥ ﻫﻨ&= #65198;ﻯ ﻫﺴﺘﻨﺪ. ﮔﻮﮔﺎ&= #65253; ﻣﻴﮕﻮﻳﺪ'ﻃﺒﻴ&#= 65228;ﺖ ﺗﺎﺑﻠﻮﻧﻴﺴﺖ'&#= 64400;ﻪ ثاﺑﺖ ﺑﺎﺷﺪ.ﻭ &#= 65239;ﺎﺑﻞ ﻃﺒﻊ ﻭ ﺗﻘﻠﻴﺪ = ﺍﺯ ﺁﻥ.ﺑﻠﮑﻪ ﺍﻳﻦ = ﺩﺭ ﺧﻴﺎﻝ ﻭ ﺍﻧﺘﺰ&= #65165;ﻉ ﺫﻫﻨﻰ ﻣﺎ ﺍﺳﺖ'= ﮐﻪ ثاﺑﺖ ﺑﻨﻈﺮ ﻣ= 5268;ﺮﺳﺪ.ﮔﻮﺋﻰ ﺑﮑﻤﺎﻝ ﻧﻬﺎﺋ&#= 65264; ﺧﻮﺩ ﻧﺮﺳﻴﺪﻩ &= #65261; ﺍﻳﺴﺘﺎﺩﻩ ﺍﺳ&#= 65174;.ﻭﻯ ﭘﻴﺸﻨﻬﺎﺩ ﻣﻴ&#= 64401;ﻨﺪ'ﺍﺑﺘﺪﺍ ﺑﺎ ﺍﻟﮕﻮ ﮐﺎﺭ = ﮐﺮﺩ.ﻭ ﺍﮔﺮ ﻫﻢ ﺗﻮﺍﻧ&= #65204;ﺖ'ﺁﻧﺮﺍ ﺩﺭ ﺫﻫﻦ ﺧﻮﺩ ﺣ= ﻔﻆ ﮐﻨﺪ ﺗﺎ ﺑﺘﻮﺍ&= #65255;ﺪ ﺑﻘﻮﻝ ﺍﻭ'ﺗﺎﺑ&= #65248;ﻮﻯ ﻫﻨﺮﻯ ﺍﻭ ﺯﻧﺪ&= #65257; ﺍﺯ ﮐﺎﺭ ﺩﺭﺁﻳ&= #65194; .ﻫﻨﺮﻣﻨﺪ ﻣﺒﺪ&= #65225; ﮐﺎﺭﺵ ﺗﻌﺒﻴﺮ &= #65165;ﺯ ﺷﺨﺼﻴّﺖ ﺧﻮﺩ= 5205;ﻣﻴﺒﺎﺷﺪ.ﭘس ﺑﺎﻳﺪ ﮊﻧ= ;ﺘﻴﻚ ﺭﻭﺣﻰ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﻭ ﮐﺎﻣﻞ ﻭ ﻳﺎ= ﭘﺎﮐﺴﺎﺯﻯ ﺍﺯ ﻋﻘﺪﻩ ﻫﺎ ﻭ= ﻋﻘﻴﺪﻩ ﻫﺎ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65194;.ﻭ ﺗﻌﺼّﺒﻰ ﺩﺭﺍ= 5267;ﺴﺘﺎ ﺑﻮﺩﻥ ﻣﻘﺎﻡ ﺭ&= #65261;ﺣﻰ ﺧﻮﺩ ﻧﺪﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ ﻭ ﺍﻟّﺎ ﮐﺎﺭﺵ &= #65175;ﻨﻬﺎ ﻣﻔﻴﺪ ﺭﻭﺍﻧﮑ&#= 65166;ﻭ ﺑﺮﺍﻯ ﺷﻨﺎﺧﺖ &= #65251;ﺸﮑﻠﺎﺕ ﺭﻭﺍﻥ ﺍﻭ'ﻭ ﺍﺣ= ﺘﻤﺎﻝ ﺍﻣﮑﺎﻥ ﻣﻌﺎﻟ&#= 65184;ﻪ ﺍﻭ ﺧﻮﺍﻫﺪ ﺑﻮ&= #65193;.ﻋﻮﺍﻡ ﻧﺎﻇﺮ ﻫﻨﺮ ﺍﻭ = ﻧﻴﺰ ﻭﺍﮔﻴﺮﻯ ﺑﺎﻃ&#= 65256;ﻰ'ﺑﻬﻤﺎﻥ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65255;ﻰ ﻭ ﺍﻋﺘﻘﺎﺩﺍﺕ &= #65251;ﺮﺗﺠﻌﺎﻧﻪ ﻭ ﺧﻠﺎﻑ ﺗﮑﺎﻣ&= #65246; ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ.ﻭ ﻳﺎ ﻓﺮﺿﺎ ﻟﺬﺗ&= #65264; ﻭ ﺳﺮﮔﺮﻣﻰ ﻣﻮ&= #65239;ّﺖ ﺩﺍﺷﺘﻪﺑﺎﺷﺪ. &= #65199;ﻳﺮﺍ ﻫﻨﺮﻣﻨﺪ ﺩﺭ ﺁ&= #65253; ﮐﺎﺭ ﻫﻨﺮﻯ'ﺍﺣ&= #65204;ﺎس ﺧﺎﺹ ﺧﻮﺩ'ﻭ ﺍﺯ= ﺳﻄﺢ ﻋﻠّﻴّﺖ ﻭ ﻣﺸ= 4401;ﻠﺎﺕ ﺭﻭﺍﻥ ﺧﻮﺩ ﻋﺮ&= #65215;ﻪ ﻣﻴﮑﻨﺪ.ﻭﺑﺮﺍ&#= 65169;ﺮﻯ ﺑﺎ ﺭﻭﺍﻥ ﺣﻴﻮ&= #65165;ﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﺑﺮﻭﺯ ﻣﻴﺪﻫﺪ. = ﻭﭼﻨﻴﻦ ﺁثاﺭ ﻣﻔ= ;ﻴﺪﻯ ﺍﻟﺒﺘﻪ ﺯﻧﺪﻩ &= #65259;ﻢ ﺑﺎﺷﺪ'ﻭﻟﻰ ﺍﻳ&= #65194;ﺁﻝ ﺩﺭ ﮐﻤﺎﻝ ﻧﻤﻰ = ﺗﻮﺍﻧﺪ ﺑﺎﺷﺪ. ﺯﻳﺮﺍ ﻫ= ﻨﺮ ﺍﻳﺪﺁﻝ ﺑﺮﺍﻯ &= #65153;ﻧﻬﺎ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.&= #64404;ﺮﭼﻪ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺩﺭﺟﺎﺗﻰ ﻧﺴﺒ&#= 65264; ﺍﺯ ﺍﻳﻦ ﺍﻳﺪﺁ&= #65245;'ﺩﺭ ﺣﺪّ ﻓﻬﻢ ﻋﻘﻞ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺗﺎ ﺷﺎﻫ&= #65194; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺩ&= #65165;ﺭﻧﺪ . ﻭﻧﻪ ﺍﺯ ﺳﻄﺢ ᥴ= 9;ﺮﺗﺮ ﻋﻘﻞ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ'ﭼﻪ ﺭﺳﺪ ﺑﻨﻮﻉ ﺑﺎ&= #65199; </spa= n>ﺑﺎﻟﺎﺗﺮ'ﮐʌ= 58; ﻫﺮﻳﻚ ﺍﺯ ﺩﻳﮕﺮﻯ ﻫﺰ&= #65165;ﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻭ = ﺍﺣﺴﺎس ﻭ ﻋﺎﻃﻔﻪ ﻭ ﻗﺪ= ﺭﺗﻬﺎﻯ ﺣﻴﺎﺗﻰ'ﺩﺭ ﺗﻦ = ﻭ ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﺧ&= #65262;ﺩ ﺩﺍﺭﻧﺪ.ﻭﺍﺯ ﻣ&= #65188;ﻞ ﺭﻭﺡ ﺍﻟﻬﻰ ﺑﻌ&= #65194; ﭼﻬﺎﺭﻡ ﻣﻮﺟﻮ&#= 65193;ﻳّﺖ ﻧﻮﻋﻰ ﺧﻮﺩ'ﺍﺣ&= #65204;ﺎس ﺩﺍﺭﻧﺪ.ﮐﻪ ﺑﺸ&= #65198; ﺩﺭﻙ ﻭﺟﻮﺩ ﭼﻬ&= #65166;ﺭ ﺑﻌﺪﻯ ﺭﺍ ﺗﻮﺍ&= #65253; ﻧﺪﺍﺭﺩ.ﮔﺮﭼﻪ &= #65175;ﺼﻮﺭﺍﺕ ﻋﺮﻓﺎ ﺍﺯﻧﻤﻮ&#= 65255;ﻪﻫﺎﻯ ﺳﻤﺒﻮﻟﻴﻚ ﻭ ﺍ&= #65187;ﺘﻤﺎلی ﺁﻧﻬﻢ ﺑﻘﺪﺭ ﺳ&= #65220;ﺢ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻣﻴﮕﻮﻳﻨﺪ'ﻭﺗ&#= 65262;ﺻﻴﻒ ﺁﻥ ﺳﻤﺒﻮﻟﻬﺎ&#= 65263; ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﻣﻴﮑﻨﻨﺪ. <o:p></o:p> ﺧﺪﺍﻭﻧ= ﺪ ﻫﻨﺮﻣﻨﺪ ﺑﺮﺗ&#= 65198;'ﻭ ﺍﺳﺘﺎﺩ ﺃﺑﺪﻯ &= #65259;ﻨﺮﻣﻨﺪﺍﻥ ﻣﺎﺩﻯ ﻭ ﻣﻌﻨﻮ&= #65263; ﻭ ﺣﺘﻰ ﻫﺰﺍﺭﺍ&= #65253; ﺍﻭﻟﻴﺎ ﻭﮐﺎﻣ&#= 65248;ﺎﻥ ﺍﻟﻬﻰ ﻫﺮ ﻗﻮﻡ = ﺑﺮﺗﺮﻯ'ﺗﺎ ﺃﺑﺪ ﻋﻤﺪﺍ ﮔﻞ = ﻭﺧﺎﻙ ﻭﺟﻮﺩ ﻫﺮ ﭼﻴﺰ&= #65263; ﻭ ﻫﺮﻣﻮﺟﻮﺩﻯ'&= #65169;ﺨﺼﻮﺹ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﺑﺪﺳﺘﺎﻥ </spa= n>ﺧﻮﺩ ﺑﺎ ﻣﺪA= 169;ّﺮﺍﻦ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﺎ&= #65247;ﺶ ﺩﺍﺩﻩ' ﻭﻣﻨﺎﺳ&= #65168; ﻗﺎﻟﺒﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ ﮐﺮﺩﻩ.ﻭﻗﺘﻰ ﮐ&= #65258; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65193;ﺭ ﮔﻞ ﻭﺟﻮﺩ ﻳﺎ ﺫ= ﺍﺕ ﺍﺻﻠﻰ ﻫﺮ ﻣﻮﺟ&= #65262;ﺩ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺍﻭ ﺩﺳﺘﮑﺎﺭﻯ &= #65251;ﻴﮑﻨﺪ ﺷﺮﺍﻳﻂ ﺑﻬﺘﺮ &= #65261; ﺑﺎﻳﺪ ﺗﺮ ﺍﻳﺠ&= #65166;ﺩ ﻣﻴﮑﻨﺪ'ﮐﻪ ﺍﻧ&= #65228;ﮑﺎس ﺍﻳﻥ ﺬﺍﺕ ﺍﮐﻨ&= #65262;ﻥ ﺩﺭ ﮊﻧﺘﻴﻚ ﺟﺴ&= #65252;ﻰ ﻣﻮﺟﻮﺩ ﺍﻧﺴﺎ&#= 65255;ﻰ ﺍﺳﺖ ﮐﻪ ﭘﺎﮐﺮ&= #65261;ﺍﻥ ﻭ ﺷﺎﻫﺪ ﺗﺠﻠّ&#= 65268;ﺎﺕ ﺑﺮﺗﺮ ﻣﻴﮕﺮﺩ&#= 65193;.ﮔﺮﭼﻪ ﺧﺪﺍﻭﻧﺪ ﺑﻘﻮ&#= 65245; ﻣﺤﻤﺪ ﭘﻴﺎﻣﺒ&#= 65198; ﻫﺮﮐﺎﺭﮐﻪ ﺑﺨ&#= 65262;ﺍﻫﺪ ﺑﺪﺳﺖ ﻳﻚ ﻣﺨﻠ&= #65262;ﻕ ﺩﻳﮕﺮ ﺧﻮﺩ ﺍﻧ&= #65184;ﺎﻡ ﻣﻴﺪﻫﺪ ﮔﻮﺋﻰ &= #65175;ﻤﺎﻡ ﻫﺴﺘﻰ ﺩﺭ ﺣﺎﻝ = ﺍﺟﺮﺍﻯ ﻓﺮﻣﺎﻥ ﺍﻟﻬﻰ'&= #65193;ﺭﺧﺪﻣﺖ ﺷﺪﻥ ﻭﻫﺴﺘی ﺒ&#= 65260;ﺘﺮ ﻣﻮﺟﻮﺩﺍﺕﺩﻳ= 4405;ﺮﻫﺴﺘﻨﺪ.ﭼﻪʋ= 99;ﻳﺮ ﺩﺳﺖﺑﺎﺷﺪ ﻳﺎ &= #65169;ﺎﻟﺎﺗﺮ ﺩﺭ ﻣﻘﺎﻡ. ﺍﻧﺴ= ﺎﻧﻬﺎ ﺑﺤﻴﻮﺍﻧﺎﺕ ﻭ &= #64404;ﻴﺎﻫﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺍﻟ&#= 65260;ﻰ ﺑﭽﻨﺪ ﺳﺎﻟﻚ ﺧ&= #65262;ﺩ ﻭ ﻏﻴﺮ ﻣﺴﺘﻘﻴ&= #65250; ﺑﺘﻤﺎﻡ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﺧﺪﻣﺖ ﻣﻴﮑﻨﻨ&#= 65194; ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺗ&= #65252;ﺎﻡ ﻣﺮﺍﺗﺐﺃﺗﻤﻰ &#= 65261; ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ.ﻭ ﺣﺘﻰ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﮔﻮﺋﻰ'ﺗﺎ ﺳﺮﺣ&= #65194;ّ ﻗﺮﺑﺎﻧﻰ ﺷﺪﻥ &= #65169;ﺮﺍﻯ ﺑﺎﻟﺎﺗﺮﻫﺎ ﻋ&#= 65252;ﻞ ﻣﻴﮑﻨﻨﺪ.ﺗﺎ ﻏ&= #65196;ﺍﻯ ﺁﻧﻬﺎ ﻭﻭﺳﻴﻠ&#= 65258; ﺗﺄﻣّﻠﺎﺕ ﻭ ﺗ&#= 65236;ﮑّﺮﺍﺕ ﺁﻧﻬﺎ ﻭ ﺣﺘﻰ ﻭ= ﺳﻴﻠﻪ ﺗﺤﻘﻴﻖ ﻫﺮ ﺁﺭ&= #65199;ﻭﺋﻰ'ﺗﺎ ﺧﺪﺍﻭﻧﺪ.ﺯﻳﺮ&#= 65165; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻋﻤﻠﺎ ﺿﻤﻦ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ &= #64400;ﻪ ﻣﺪﺑّﺮﺍﻥ ﻭ ﻓ&#= 65198;ﺷﺘﮕﺎﻥ ﺍﻟﻬﻰ ﺩﺭﺳﻠﻮ&#= 1705; ﻤﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﺍﻳﻨﺎﻥ ﻣﻠﮑﻮﺗﻴﺎﻥ ﺩ&#= 65197; ﻧﺎﺳﻮﺕ ﻣﻴﺒﺎ&#= 65207;ﻨﺪ ﻭ ﺑﻘﻮﻝ ﻣﺤﻤﺪ'= ﺣﺎﻓﻈﺎﻥ ﻋﺮﺵ ﺧﺪﺍﻯ ﺭﺣ&= #65252;ﺎﻥ ﺩﺭ ﺭﻭﻯ ﺯﻣﻴﻦ = ﻣﻴﺒﺎﺷﻨﺪ ﻭ ﻟﺬﺍ ﭘﻴﺎﻣﺒ&= #65198;ﮔﻮﻧﻪ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩﺭﺍ ﺩﺍﺭﻧﺪ ﺗﺎ ﭼﻪ = ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﺪ. ﻃﻴﻨﺖ ﻭ ﮔﻞ ﻭﺟ= ﻮﺩ ﺯ ﺫﺍﺕ ﻫﺮ ﺍ= ;ﻧﺴﺎﻧﻰ ﻭ ﻫﺮ ﻣﻮﺟﻮﺩﻯ'= ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻭ ﺍﺳﺖ'ﮐﻪ ﻫﻤﭽﻨ&= #65166;ﻥ ﺩﺭ ﻋﺎﻟﻢ ﻣﻠﮑ&= #65262;ﺕ ﺍﻟﻬﻰ ﻗﺮﺍﺭ ﺩ&= #65165;ﺭﺩ.ﻭﺗﻤﺎﻡ ﻭﺟﻮﺩ ﻣﺎﺩﻯ ﺗ&= #65254;'ﻭ ﻭﻭﺟﻮﺩ ﻣﻌﻨﻮ&#= 65263; ﺫﻫﻨﻰ'ﻭ ﻭﺟﻮﺩ = ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ'ﻭ ﺍﻧ&= #65188;ﺼﺎﺭﺍ' ﻭﺟﻮﺩ ﺭﻭﺣﻰ ﻭ&= #65165;ﻟﻬﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﻫﺮ= ﺣﺎﻝ ﻭﺳﻄﺤﻰ ﺗﮑﺎﻣ&#= 65248;ﻰ'ﺍﻳﻦ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65223;ﻬﻮﺭﻯ ﻣﺎﺩﻯ ﻭﻣﺸﻬﻮ&#= 65193; ﭼﺸﻤﺎﻥ ﻭ ﺍﺣﺴ&= #65166;س ﻣﺎ ﺭﺍ ﻧﺪﺍﺭﺩ.= ﻭ ﺣﺘﻰ ﻭﺟﻮﺩ ﺍﻧ&= #65204;ﺎﻥ ﻏﺮﻕ ﺩﺭﺟﻬﺎﻥ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﻭ ﻗﺮﺍ&= #65197; ﺩﺍﺭﺩ. ﮐﻪ ﺑﻘﻮ= ﻝ ﻣﺤﻤﺪ'ﮔﺎﻫﻰ ﺣ&= #65184;ﻢ ﻭ ﺑﺰﺭﮔﻰ ﺭﻭﺡ = ﺍﻟﻬﻰ ﮐﺴﻰ'ﺗﺎ ﻋﺮﺵ ﺭ= ﺣﻤﺎﻥ ﺑﺰﺭﮔﻰ ﻭ ﺑﻠﻨ&= #65194;ﻯ ﺩﺍﺭﺩ.ﻭ ﺍﻟّﺎ &= #65197;ﻭﺍﻥ ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺭﻭ= ﺡ'ﺩﺭ ﻭﺟﻮﺩﻭﺩﺍﺧﻞ &#= 65175;ﻦ ﺍﻧﺴﺎﻥ ﺑﺎﺷﺪ &= #64400;ﻪ ﻣثلا ﺩﺭﻣﺮﮒ A= 207;ﺨﺺ ﺍﻳﻦ ﺭﻭﺡ ﺍﺯ ﺗ= ﻦ ﺑﻴﺮﻭﻥ ﺑﻴﺎﻳ&#= 65194;. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﺁﺭﺯﻭﻫﺎ ﻭﮐﻤﺎﻟﺎﺕ ﺍﺧ&#= 65248;ﺎﻗی ﻮﻋﻠﻮﻡ ﻭ ﺻﻔﺎ&= #65173; ﻭ ﻫﻨﺮﻫﺎﻯ ﻣﺎ&= #65193;ﻯ ﺍﻧﺴﺎﻥ'ﺑﺎ ﻣﺮ&= #64402; ﺻﺎﺣﺐ ﺧﻮﺩ' ﺩﺭ= ﺣﮑﻢ ﻧﻴﺴﺖ ﻣﻴﮕﺮﺩ&#= 65193;.ﺍﻳﻦ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﺳﺖ'ﮐﻪ ﺑﺎﻳﺪ ﺍﺻﻠﺎﺡ &= #65261; ﺗﮑﺎﻣﻞ ﺑﻴﺎﺑ&#= 65194;.ﮐﻪ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﻋ&= #65262;ﺍﻟﻢ ﺍﻟﻬﻰ ﮐﻪ ﻫﺴﺖ.= ﺗﻮﻟﺪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;'ﻳﺎ ﻓﺼﻞ ﺑﻬﺘﺮ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺭﺍ ﺩﺭ ﺟ= ﻬﺎﻥ ﺗﺠﺴّﻢ ﻭ ﺗﺠﺴ&#= 1617;ﺪ ﻣﻴﺪﻫﺪ' ﻭﻣﻮﺟﻮﺩﺍ= ﺕ ﺩﻳﮕﺮﻯ ﺃﺗﻤﻰ &= #65261;ﻣﻮﻟﮑﻮﻟﻰ ﻭﻣﺮﺍﺗﺐ ﺑﺎﻟ&#= 65166;ﺗﺮ ﮔﻴﺎﻫﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ' ﻫﺮﻳﻚ ﺭﻭﺣﻰ ﺩ&= #65165;ﺭﻧﺪ'ﻭ ﺍﺳﺘﻘﻠﺎﻝ ﻭﺟ&#= 65262;ﺩﻯ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;.ﮐﻪ ﺿﻤﻨﺎ ﺩﺭﺣﺎﻝ &= #65175;ﮑﺎﻣﻞ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﻭ&= #65255;ﻮﻋﻰ ﺧﻮﺩ ﻣﻴﭙﺮﺩﺍ&#= 65199;ﻧﺪ ﭼﻪ ﺩﺭ ﺟﺴﻢ ﺍﻧ= ﺴﺎﻧﻰ ﺑﺎﺷﺪ'ﻭﻳﺎ ﺩﺭ = ﺟﺴﻢ ﻫﺮ ﺟﺰﺋﻰ ﺍﺯ ﺗ= ﻦ ﺍﻧﺴﺎﻥ.ﻭﻟﻰ ﺭ&= #65261;ﺡ ﺩﺭ ﻫﺮ ﻣﻮﺟﻮﺩ = ﻭ ﻫﺮ ﻧﻮﻉ ﺧﻮﺩ'ﺑ= ﺮﺍﻯ </spa= n>ﺗﻮﻟﺪ ﻧﻮﻋʌ= 64; ﺑﺎﻟﺎﺗﺮ ﻣﻴﮑﻮﺷﺪ.ﻭﮐﺴ&#= 65168; ﮐﺮﺍﻣﺎﺕ ﻭ ﺻﻔ&= #65166;ﺕ ﻭﺍﻣﮑﺎﻧﺎﺕ ﺍ&#= 65247;ﻬﻰ ﺑﺎﻟﺎﺗﺮﻯ ﻣﻴ&#= 65256;ﻤﺎﻳﺪ ﻭﻟﻰ ﺩﺭ ﺗﻮﻟﺪ = ﻧﻮﻋﻰ ﻫﺮ ﺭﻭﺡ'ﺗﺎ ﻭﻗ= ﺘﻰ ﺗﻨﺶ ﺩﺭ ﺟﻬﺎﻥ = ﺯﻧﺪﻩ ﺍﺳﺖ. ﺍﺭﻭﺍﺡ ﻭ= ﺍﺟﺴﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﮐﻮ&#= 64380;ﮑﺘﺮ ﺭﺍ ﺩﺭ ﮐﻨﺘﺮﻝ = ﺧﻮﺩ ﺩﺭ ﻣﻴﺂﻭﺭﺩ.ﻭ = ﻇﻬﻮﺭ ﻣﺎﺩﻯ ﺑﺨﻮﺩ ﻭ = ﺍﺟﺰاءﺧﻮﺩ ﻣﻴﺪﻫﺪ.ﻭ ﺍﻟّ&#= 65166; ﺟﺴﻢ ﺍﻧﺴﺎﻥ ﻭ = ﺣﺘﻰ ﺫﻫﻦ ﺍﻭ'ﺃﺻﻞ ﻭ= ﺟﻮﺩ ﺍﻧﺴﺎﻥ ﻧﻴﺴﺖ.&= #65261; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﺳﺖ ﮐﻪ ﺭﻭﺡ ﺍ= ﻧﺴﺎﻥ ﺳﺎﻟﻚ'ﺗﺮﻙ ﺻﻔ&= #65166;ﺕ ﻗﺒﻠﻰ ﻭﮐﺴﺐ ﺻ&= #65236;ﺎﺕ ﺟﺪﻳﺪ ﺑﺮﺗﺮ ﻣ&= #65268;ﻨﻤﺎﻳﺪ. ﻭ ﺍﮔﺮ ﭼﻨﻴﻦ ﻧ= ﮑﻨﺪ'ﻳﻌﻨﻰ ﺧﻮﺩﺭﺍ ﺑﺮﺍﻯ &= #65199;ﻧﺪﮔﻰ ﺑﺪﺗﺮ ﮐﺎﺭﻣﺎ&#= 65163;ﻰ ﺩﺭ ﻧﻮﻋﻰ ﻗﻬﻘ&= #65198;ﺍﺋﻰ ﺗﺮﺁﻣﺎﺩﻩ ﮐﺮ&#= 65193;ﻩﺍﺳﺖ.ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭﺣﺘ&#= 65264; ﺍﮔﺮ ﺻﺪ ﺑﺎﺭﻩ = ﺷﺪﻩ ﺑﺎﺷﺪ' ﺑﺎﺯ ﺑﻨ= ﻮﻉ ﺑﺸﺮﻯ ﻭﻓﺼﻮﻝ &= #65255;ﻬﺎﺋﻰ ﺁﻥ= ﺑﺎﻳﺪ= ; ﺑﺮﺳﺪ. ﮐﻪ ﺑﻤﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻫﺎﻯ ﺗﺠﻠّﻴﺎﺕ ﻫﻔ= 5176;ﮕﺎﻧﻪ ﺭﺍ ﺑﻴﺎﺑﺪ.ﮐﻪ = ﺣﺪ ﻭﺍﺟﺐ ﻭﻟﺎﺯﻡ'&= #65207;ﻬﻮﺩ ﺷﺸﻢ ﻧﻮﺭ ﻗﺎﺋ&= #65250; ﺭﻭﺡ القُدُس = ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻭﻳﺰﺍﻯ ﻭﺭ&= #65261;ﺩﭼﻨﻴﻦ ﺭﻭﺣﻰ ﺍﻟﻬﻰ ﺷ&= #65194;ﻩ'ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﮐ&= #65252;ﺎﻟﺎﺕ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺧ&#= 65262;ﺩﺭﺍ ﻳﺎﻓﺘﻪ'ﺩﺭ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﺘ&= #65262;ﻟﺪ ﮔﺮﺩﺩ.ﺩﺭﺍﻳﻦ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺑﺎ ﻭﻟﺎ&= #65267;ﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﻧﻮﻉ</= span> </spa= n>ﺑﺸﺮﻯ ﺍﺳﺖ'@= 400;ﻪ ﺩﺍﺩﻩ ﻫﺎﻯ ﺍﻟ&= #65260;ی ﻤﻴﺮﺳﺪ.ﻭ ﻫﺪﺍ&= #65267;ﺘﻬﺎﻯ ﭘﻴﺮ ﺍﻟﻬﻰ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ'ﻭ ﺍﻣ&= #65194;ﺍﺩﺍﺕ ﻓﺮﺷﺘﮕﺎﻥ ﺍﻟ&#= 65260;ﻰ ﻣﺪﺑّﺮ'ﭼﻪ ﺭﺳ&#= 65194; ﺑﻔﺮﺷﺘﻪ ﺭﺏّ &#= 65165;ﻟﻨﻮﻉ ﻳﺎ ﺭﺏّ ﺍﻟﻔﺼ&#= 65246; ﺍﺳﺖ'ﮐﻪ ﺍﻣﮑﺎ&= #65253; ﺍﺻﻠﺎﺡ ﻭ ﺍﻟﻬ&= #65264; ﺗﺮ ﺷﺪﻥ ﺍﻳﻦ ﮊ= ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻫﺴﺖ ﻭﻗ&= #65176;ﻰ ﺳﺎﻟﻚ ﺗﺨﻠﻴﻪ &= #65195;ﺍﺕ ﺍﺯ ﺣﺎﻝ ﻭﮔﺬﺷ&= #65176;ﻪ ﺧﻮﺩ ﻣﻴﮑﻨﺪ' ﻭ= ﺗﺮﻙ ﻫﻮﺳﻬﺎ ﻭ ﻋﻘﺪ&= #65257;ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫﺎﻯ = ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳﺪ. ﻭﺣ&= #65176;ﻰ ﺍﺯ ﺻﻔﺎﺕ ﮐﻨﻮ&= #65255;ﻰ ﻭ ﻧﻴﮑﻮﻯ ﻧﻮﻉ = ﺑﺸﺮﻯ ﻧﻴﺰ ﺩﻭﺭﻯ ﻣﻴ&= #64401;ﻨﺪ ﮐﻪ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﻭ ﺗﺨﻠﻴﻪ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ ﻣﻴﮕﻮﺋﻴﻢ.ﺗﺎ &= #65169;ﺘﻮﺍﻥ ﺑﺘﺤﻠﻴﻪ ﺑﺼﻔ&#= 65166;ﺕ ﺍﻟﻬﻰ ﺩﺭﺁﻳﺪ. = ﺍﮔﺮ ﺗﻌﻠﻴﻤﺎﺕ ﭘﻴ&#= 65198; ﮐﺎﻣﻞ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﺪ. ﮐﻪ ﺗﻘﻠ= ﻴﺪ ﺻﻔﺎﺕ ﻧﻴﮑﻮﻯ &= #65165;ﻭ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺗ&= #65196;ﮐّﺮ ﺩﺍﺋﻢ ﺍﺯ ﭘﻴﺮ&= #65193;ﺭ ﺗﻮﺳّﻠﺎﺕ ﻋﺒ= 5166;ﺩﻯ ﻣﻴﮑﻨﺪ.ﻭﻣﺎﻫ&#= 65268;ّﺖ ﺟﺪﻳﺪﻯ ﺍﻟﻬﻰ &= #65175;ﺮ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺳﺎﻟﻚ ﭘﻴﺪﺍ ﻣ&= #65268;ﺸﻮﺩ. ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﺷ&= #65260;ﻮﺩﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﻣﻴ&#= 65204;ّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65208;ﻮﺩ.ﺁﻧﮕﺎﻩ ﻋﻘﻠﻬﺎﻯ ﺍﻟﻬ&#= 65264; ﻣﻮﺍﺯﻯ ﻫﺮﻳﻚ &= #65165;ﺯ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263;ﺮﺍ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ &= #64400;ﻪ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﻭ ﺣﮑﻤﺘﻬﺎﻯ ﺑ&= #65198;ﺗﺮﺍﻟﻬﻰ ﻣﻴﻴﺎﺑﺪ. ﻭﻫﻨ&= #65198;ﻣﻨﺪﻯ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭﺍ'= ﺩﺭ ﻫﺮ ﺃثر ﻫﻨﺮﻯ &#= 65255;ﺸﺎﻥ ﻣﻴﺪﻫﺪ.<o:p></o:p> ﺑﺼﻮﺭﺕ= ﻧﻈﺮﻳّﺎﺕ ﺟﺪﻳﺪ'ﻭ ﺗﺎﺑﻠ&= #65262;ﻫﺎﻯ ﻫﻨﺮﻯ'ﻭﺗﻮﺻﻴ&#= 65236;ﺎﺕ ﺃﺩﺑﻰ ﻭ ﺷﻌﺮﻯ = ﻭ ﻧﻈﺎﻳﺮ ﺁﻥ.ﮐﻪ = ﺟﺪﻳﺪ ﻭ ﺳﺒﻚ ﺧﺎﺹﺁﻥ = ﮐﺎﻣﻞ ﺍﻟﻬی ﺮﺍ ﺩﺍﺭ&#= 65193;.ﻭﺍﻟّﺎ ﮐﺎﺭ ﻫﻨﺮ ﺍﻟﻬ&= #65264; ﻭ ﺍﻧﻄﺒﺎﻋﻰ ﺭ&= #65165;'ﻫﻨﺮﻯ ﺑﺎﺻﻤﻪﺍﻯ ﻭﮐ&#= 65248;ﻴﺸﻪﺍﻯ ﻭ ﻗﺎﻟﺒﻰ ﻭﺗﮑ&= #65198;ﺍﺭﻯﻮﺑﺪﻭﻥ ﺗﻌﺎﻟﻰ ﻭ ﺗﮑﺎ&= #65251;ﻞ ﺑﻴﺸﺘﺮ ﺩﺭ ﻣﻘ&= #65166;م ﮋﻧﺘﻴﻚ ﺭﻭﺡ ﺍ&= #65255;ﺴﺎﻥ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺁ= ﻧﮕﺎﻩ ﻫﻨﺮﻣﻨﺪ ﻣﻴﺘ&#= 65262;ﺍﻧﺪ ﺍﺯ ﻃﺒﻴﻌﺖ ﻋﻨ&= #65166;ﺻﺮﻯ ﺍﻧﺘﺨﺎﺏ ﮐﻨﺪ'&= #65261; ﻋﻨﺎﺻﺮ ﺟﺪﻳﺪ &= #65169;ﺴﺎﺯﺩ ﻭ ﻫﻤﻴﺸﻪ ﻣﻮﺟ&= #65262;ﺩﻯﺪﺭ ﻃﺒﻴﻌﺖ ﺑﻴﺎﻓ&#= 65198;ﻳﻨﺪ.ﮐﻪﺑﻴﺸA= 176;ﺮ ﺩﺭﻫﻨﺮﻫﺎﻯ ﺍ&#= 65247;ﻬﻰ ﻣﻄﺮﺡ ﺍﺳﺖ.ﻭﻧ&= #65258; ﻫﺮ ﻣﺎﺩﻯ ﭼﻮﻥ = ﻧﻘّﺎﺷﻰ ﻭ ﻣﺠﺴﻤﻪ ﺳﺎﺯ&= #65263; ﺑﻠﮑﻪ ﻫﻨﺮﻫﺎ&#= 65263; ﻋﻘﻠﻰ ﻭ ﻋﺎﻃﻔ&= #65264; ﺩﺭ ﺍﻓﮑﺎﺭ ﻋﺮ&= #65235;ﺎﻧﻰ ﻭ ﺷﻌﺮﻯ . ﺑﺎ ﺍ᥾= 7;ﻨﮑﻪ ﺩﺭ ﮐﻠﺎﻡ ﻭ ﺩﺍ= ﺳﺘﺎﻥﺁثاﺭ ﭘﺮ ﻣﻌﻨﻰ ﻭ ﺩﺭ= ﺍﻣﺎﺗﻴﻚ ﺍﺭﺍﺋﻪ ﺩﺍﺩﻩ &= #65169;ﺎﺷﺪ. ﻭﺍﻫﻤﻴّﺖ ﺷﮑ= 5246; ﻭ ﺻﻮﺭﺕ ﻋﻠﻤﻰ = ﺭﺍ ﻓﺮﺍﻣﻮﺵ ﻧﮑﺮ&#= 65193;ﻩ'ﻭ ﺩﺭ ﻫﻨﺮﺵ ﻋﻨﺼ&= #65198; ﺗﺰﻳﻴﻨﻰ ﻧﻔﻮ&#= 65195; ﮐﺎﻣﻞ ﺩﺍﺭﺩ'ﮐ&= #65258; ﺩﻳﮑﻮﺭﺍﺗﻴﻮ &#= 65259;ﺴﺖ.ﻭ ﻟﺬﺍ ﻧﺎﻗﺪﺍﻥ &= #65153;ثاﺭﺵ' ﺍﻭﺭﺍ ﻧﻪ ﺗﻨﻬ&= #65166; ﻣﻨﺎﺳﺐ ﻣﺒﺎﻟ&#= 65232;ﻪﻫﺎﻯ ﺑﺰﺭﮒ ﺩﺍﻧﺴﺘ&#= 65256;ﺪ'ﺑﻠﮑﻪ ﺯﻣﻴﻨﻪ ﻓﻠﺴﻔ&#= 65258; ﺟﺪﻳﺪ ﺑﻌﺪﻯ ﻳ&= #65166; ﻫﻨﺮ ﺳﻤﺒﻮﻟﻴ&#= 65204;ﻢ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺁ&= #65251;ﺎﺩﻩ ﻣﻴﮑﻨﺪ ﻭﻓﻠﺴ&#= 65236;ﻪ ﻫﻨﺮﺍﻧﻄﺒﺎﻋ= 5264; ﻭﭼﺎﭘﻰ ﻭﺑﺎﺻ&#= 65252;ﻪﺍﻯ ﺟﺎﻯ ﺧﻮﺩﺭﺍ ﺑ&= #65236;ﻠﺴﻔﻪ ﺗﻌﺒﻴﺮﻯ ﻭ ﺑﻴ&= #65166;ﻧﻰ ﻣﻴﺪﻫﺪ ﮐﻪ ﻣﻌ&= #65256;ﻰ ﻭﺗﮑﺎﻣﻞ ﺑﻬﻤ&#= 65198;ﺍﻩ ﺩﺍﺭﺩ.<o:p></o:p> ﻣﺎﺗﻴس = ﺩﺭ ﺭﺍﺑﻄﻪ ﻫﻨﺮ ﻭ = ﻃﺒﻴﻌﺖ ﻣﻴﮕﻮﻳﺪ'ﮐﻮﺷ&#= 65206; ﻣﻦ ﺍﺑﺘﺪﺍ ﮐﺴ&= #65168; ﺗﻌﺒﻴﺮ ﺍﺳﺖ.ﮐ&= #65258; ﻫﻤﺎﻥ ﺗﺤﮑّﻢ &#= 65193;ﺭ ﺗﻤﺎﻣﻰ ﺗﺎﺑﻠ&#= 65262; ﻫﺎ ﺍﺳﺖ.ﻭﻯ ﻣﻴ= ﮕﻮﻳﺪ'ﻧﻤﻰ ﺗﻮﺍﻧﻢ ﻃﺒﻴﻌ&#= 65174; ﺭﺍ ﺣتی ﺒﺎ ﺧﻀ&#= 65262;ﻉ ﺗﻘﻠﻴﺪ ﮐﻨﻢ<sp= an dir=3DLTR>' ﺑﻠﮑﻪ᥽= 5;ﺎﭼﺎﺭﻡ ﺁﻧﺮﺍ ﺗﻔﺴﻴﺮ'&= #65261; ﺁﻧﺮﺍ ﺧﺎضع ﺮ= 5261;ﺡ ﺗﺎﺑﻠﻮ ﮐﻨﻢ. ﻳ= ﻌﻨﻰ ﻣﻘﺼﻮﺩ ﻭ ﻫﺪﻑ = ﺗﺎﺑﻠﻮ ﺩﺭ ﺁﻭﺭﺩﻡ. ﺍﻟ= ﺒﺘﻪ ﺑﺎﻳﺪ ﮔﻔﺖ'ﻫﺮ = ﻫﻨﺮﻣﻨﺪ ﻭﻫﺮ ﺗﻤﺎﺷﺎﭼ&#= 65264; ﻭ ﻫﻨﺮ ﺷﻨﺎﺵ ﻭ= ﻧﺎﻗﺪ ﻫﻨﺮﻯ'ﺑﺮﺣﺴﺐ &= #65207;ﺄﻥ ﻭﻣﻘﺎﻡ ﺗﮑﺎﻣ&#= 65248;ﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩﺵ ﺩﺭﻙ ﻫﻨﺮﻯ ﻭﻳ&= #65166; ﭘﻴﺎﺩﻩ ﮐﺮﺩﻥ &= #65165;ﻓﮑﺎﺭ ﻧﺴﺒﻰ ﺧﻮﺩ ﺭﺍ = ﺩﺭﮐﺎﺭﻫﻨﺮﻯ میﻨﻤﺎﻳﺪ. ﻭ ﻫ&#= 65198;ﮐﺪﺍﻡ ﻳﮑﻰ ﺍﺯ ﻋﻮﺍﻣ&= #65246; ﻭ ﻋﻨﺎﺻﺮ ﻫﻨﺮ = ﺭﺍ ﻣﻬﻢ ﻣﻴﺪﺍﻧﺪ &= #65261; ﺑﺪﺍﻥ ﺗﻮﺟّﻪ &#= 65193;ﺍﺭﺩ.ﮐﻪ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩﺵ ﺑﺪﺍﻥ ﮐﺸﺶ ﺩﺍ&= #65197;ﺩ. ﻭﺍﻟّﺎ ﺍﻭﻟﻴ= 5166;ﻯ ﺍﻟﻬﻰ ﺩﺭ ﮐﺎﺭ = ﻫﻨﺮﻯ ﺁﻧﻬﺎ'ﻭ ﻫﻢ ﺍﮔ= ﺮ ﻧﻘﺪﻯ ﺍﺯﻫﻨﺮ&#= 65263; ﮐﺮﺩﻧﺪ' ﺑﺎﺯ ﺍ= ﺯ ﺩﺭﻳﭽﻪ ﺭﻭﺍﻥ &= #65153;ﻟﻮﺩﻩ ﺩﻳﮕﺮﺍﻥ' ﺗﻔﮑ&= #1617;ﺮ ﻭ ﺻﺤﺒﺖ ﻭ ﺍﺭﺯ= ﻳﺎﺑﻰ ﻧﻤﻴﮑﻨﺪ .ﺑﻠﮑ&= #65258; ﺍﺯ ﻣﺤﻞ ﺳﻄﺢ ﻋ= ﺎﻟﻰ ﻧﺴﺒﻰ ﻭ ﺍﻟﻬﻰ = ﺧﻮﺩ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194;. ﺗﺎ ﭼﻪ ﻣﻘﺎﻡ ﺷ= ﻬﻮﺩﻯ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #64400;ﻪ ﺣﺪّ ﺃﮐثرﻋﺮʌ= 05; ﺭﺣﻤﺎﻥ ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺍﺳﺖ.ﺗﺎ ﺑﻌﺪﺍ = ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ'ﮐﺎﻣﻠﺎ&#= 65253; ﻭﻟﺎﻳﺖ ﻣﻬﺪﻭ&#= 65263; ﺍﺯ ﻣﺤﻞ ﻋﻘﻞ ﻭ= ﺳﻠﻴﻘﻪ ﺭﺏّ ﺍﻟﻌﺮﺵ ﺑ&#= 65198;ﺗﺮ ﺍﺯ ﺭﺣﻤﺎﻥ'ﺍﻟ&= #65260;ﺎﻡ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;.ﭘس ﻫﻤﻪ ﺭﺍﺳﺖ ﻣﻴ&= #64405;ﻮﻳﻨﺪ'ﻭ ﻫﺮﭼﻪ ﻣﻴﮕﻮﻳ&#= 65256;ﺪ ﺩﺭ ﺳﻄﺢ ﻋﻘﻞ ﻭ= ﮐﻤﺎﻟﺎﺕ ﺧﻮﺩ ﻣﻴﺒA= 166;ﺷﺪ.ﻭ ﻫﻤﻪ ﻧﺎﺩﺭﺳﺖ &= #65251;ﻴﮕﻮﻳﻨﺪ'ﻧﺴ= 5170;ﺖ ﺑﺴﻄﻮﺡ ﺑﺮﺗﺮ&#= 65227;ﻘﻠﻰ ﻭ ﻣﻘﺎﻡ ﺗﮑﺎﻣ&= #65248;ﻰ ﺭﻭﺣﻰ ﺑﺎﻟﺎﺗ&#= 65198;.<o:p></o:p> ﺭ= ﻭﺩﺍﻥ ﺳﺨﺖ ﺍﺯ ﻃﺒﻴﻌ&= #65174; ﮔﺮﺍﺋﻰ ﺩﻓﺎﻉ &= #64400;ﺮﺩ'ﻭﺁﻧﺮﺍ ﺗﻨﻬﺎ ﺁﻟﻬﻪﺍ&#= 65263; ﺩﺍﻧﺴﺖ. زﻳﺮﺍ &= #64404;ﻴﺎﻫﺎﻥ ﻭ ﺣﻴﻮﺍﻧﺎﺕ'ﭼ&= #65258; ﺭﺳﺪ ﺑﻤﻮﺟﻮﺩ&#= 65165;ﺕ ﺃﺗﻤﻰ ﻭ ﺗﺤﺖ ﺃ= ﺗﻤﻰ'ﺧﻮﺩ ﻃﺒﻴﻌﺖ ﺳﺎﺯ ﻫ&= #65204;ﺘﻨﺪ.ﻭ ﻣﮑﻤّل ﻄﺒﻴﻌA= 174; ﺩﺭ ﺗﮑﺎﻣﻠﺎﺕ &= #65219;ﺒﻴﻌﻰ ﻧﻮﻋﻰ ﺧﻮﺩ'ﺗﺎ = ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﺑﺮﺳﺪ.ﻭ = ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﺑﺠﻬﺎﻥ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻣﺘﻮﻟﺪ &= #65207;ﺪﻧﺪ ﮐﻪ ﻫﺴﺘﻴﻢ ﺗﺎ&= #65191;ﻮﺩﺭﺍ ﺑﮑﻤﺎﻟﺎﺕ ﻟﺎ&#= 65199;ﻡ ﺑﺮﺍﻯ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ'ﻭ ﺗﺎ ﺃﺑ= ﺪ ﺩﺭﺍﻧﻮﺍﻉ ﺑﺎ&#= 65199; ﮐﺎﻣﻠﺘﺮ ﺁﻣﺎ&#= 65193;ﻩ ﻧﻤﺎﻳﺪ.ﻭ ﻫﺮ ﺑ= ﺎﺭ ﺑﺎ ﻋﻘﻠﻬﺎﻯ ﺑ&= #65198;ﺗﺮ ﻣﻌﺎﺩﻝ ﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺧﻮﺩ'ﺗﺎ&= #65193;ﺭ ﺃﺑﺪﻳّﺖ ﺑﺨﺪ= 5165;ﻭﻧﺪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺑﺎﺯﮔﺸﺖﻳﺎﺑ= 5194;. ﻭ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓ= ﻴﮑﻮﻥ ﺭﺍ ﺗﻤﺎﻡ ﮐﺮﺩ&= #65257; ﺑﺎﺷﺪ. ﺁﻧﮕﺎﻩ = ﺧﺎﺗﻤﻪ ﺍﻳﻦ ﻓﺮﻣﺎﻥ ﺃ&= #65199;ﻟﻰ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﺗﺎ ﺧﺪﺍﻭﻧﺪ(ﻫ&= #65262;)ﺑﻴﺮﻭﻥ ﺍﺯ ﻫﺴﺘﻴﻬﺎ'ﻭ = ﺧﺎﻟﻖ ﺧﺪﺍﻯﺎﻟﻠﻪ'ﺑ&#= 65198;ﺍﻯ ﺍﻳﻦ ﺭﻭﺡ ﮐﺴﺐ = ﺻﻔﺎﺕ ﺍﻟﻬﻰ ﺍﻟﻠﻪ ﮐ&= #65198;ﺩﻩﻭ ﺩﺭ ﻣﻄﻠﻖ ﺃﺑﺪ&= #65267;ﺖ'ﻭﮐﺴﺐ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺁ&= #65191;ﺮﻳﻦ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65267;ﺎﻓﺘﻪ ﭼﻪ ﻭﻇﻴﻔﻪ ﺁﻓ&= #65198;ﻳﻨﺸﻰ ﺩﺭ ﺟﻬﺎﻥ ﻫﺎﻯ = ﺩﻳﮕﺮﻯ ﻏﻴﺮ ﺍﺯ ﺟﻬﺎﻥ = ﻫﺎﻯ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; ﻓﺮﻣﺎﻥ ﺑﮕﻴﺮ&#= 65193;.ﮐﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺑﺎ&#= 65267;ﺪ ﻣﻔﻴﺪﺑﺮﺍﻯﺘ= 4401;ﺎﻣﻞ ﺑﺨﺸﻰ ﺩﻳﮕﺮﺍ&#= 65253; ﮔﺮﺩﺩ.ﮐﺎﺭﻯ ﮐ&= #65258; ﺧﺪﺍﻭﻧﺪ ﺍﻟﻠ&#= 65258; ﻣﻴﻨﻤﺎﻳﺪ.<o:p></o:p>= ﺭﻭ᥷= 3;ﺍﻥ ﻣﻴﮕﻮﻳﺪ' ﻫﻨﺮ&= #65251;ﻨﺪ ﺑﺎﻳﺪ ﻭﺭﺍﻯ ﻇ&= #65166;ﻫﺮ ﺻﻮﺭﺕ ﺭﺍ ﺑﻴﺎ&= #65169;ﺪ.ﮐﻪ ﻫﻤﺎﻥ ﻣﻌﻨﻰ ﺯ&= #65267;ﺒﺎﺋﻰ ﺣﻘﻴﻘﻰ'ﻣﻨﺎﺳ&#= 65168; ﻫﺮ ﻧﻮﻉ ﻣﻴﺒﺎ&= #65207;ﺪ.ﭼﻮﻥ ﺯﻳﺒﺎﺋﻰ ﻭ ﺟﻤ&= #65166;ﻝ ﺩﺭ ﻭﺭﺍﻯ ﻃﺒﻴ&= #65228;ﺖ ﻣﺎﺩﻯﻧﻬﻔﺘﻪ &#= 65165;ﺳﺖ.ﻭ ﻫﻤﺎﻥ ﺣﻘﺎﻳﻖ &= #64400;ﻤﺎﻟﻰ ﺍﻟﻬﻰ ﻏﻴﺒﻰ ﻭ = ﻧﺎﺩﻳﺪﻩ ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﻃ&= #65170;ﻴﻌﺖ ﻭ ﺗﻤﺎﻣﻰ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﺩﺭ ﺍﻳﻦ ﻃﺒﻴﻌ&= #65174;'ﻭ ﺍﺯ ﺟﻤﻠﻪﻣﺎ ﺍ&= #65255;ﺴﺎﻧﻬﺎ.ﻭﺟﻮ= 5193; ﺩﺍﺭﺩ.ﺍﻟﺒﺘﻪ &= #65251;ﺎ ﺩﺭ ﺍﻧﺤﺮﺍﻓﺎ&#= 65173; ﺷﻴﻄﺎﻧﻰ ﻭ ﻗﻬ&= #65240;ﺮﺍﺋﻰ ﻃﺒﻴﻌﻰ ﺑﺮﺍﻯ &= #65203;ﻘﻮﻁ ﮐﻪ ﺩﺭ ﺍﻧﺴﺎﻧ&= #65260;ﺎﻯ ﺑﺎ ﻋﻘﻞ ﺳوء ﺍ&#= 65203;ﺘﻔﺎﺩﻩ ﻣﻴﮑﻨﺪ. ﺍﺯ ﮐﺮ= ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ</= span>'ﺑﺪﻧﺒﺎﻝ ﻃﺒﻴﻌﺖ ﮔﺮﺍﺋ&#= 65264; ﻣﺬﻫﺒﻰ ﻭﺍﻧﺤ&#= 65198;ﺍﻑ ﻫﺎﻯ ﻋﻘﻴﺪﺗﻰ'&= #65261; ﻳﺎ ﻃﺒﻴﻌﺖ ﮔﺮ&= #65165;ﺋﻰ ﻫﺎﻯ ﻣﺎﺩﻯ ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ ﻏﻴﺮ &= #65251;ﺬﻫﺒﻰ' ﻭ ﻧﻴﺰ ﻃﺒﻴﻌﺖ = ﻟﺬﺕﺟﻮﺋﻰ'ﻭ ﺣﺘﻰ ﻃﺒﻴﻌﺖ ﺑ&= #65198;ﺗﺮﻯﺠﻮﺋﻴﻬA= 166;ﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺷ&= #65192;ﺼﻰ'ﮐﻪ ﺗﻤﺎﻣﻰ ﺍﻳﻦ ﺍ&= #65255;ﻮﺍع اﻧﺤﺮﺍﻓﺎﺕ ﻗ= 5260;ﻘﺮﺍﺋﻰ ﻭﮐﺎﺭﻣﺎﺳﺎﺯ= 5263; ﺑﺮﺳﻨﺪ' ﺗﮑﺮﺍ&= #65197; ﮔﺬﺷﺘﻪﻫﺎ ﺩﺭ &= #65153;ﻳﻨﺪﻩﻫﺎﻭﺩA= 197;ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #64344;س ﺍﺯ ﻣﺮﮒ ﻣﻴﺒﺎ&= #65207;ﺪ.ﻭ ﺑﺎ ﺭﻧﺞ ﺯﻧﺪﮔ&= #65264; ﻫﺎﻯ ﺍﻧﻮﺍﻉ ﺣ&= #65240;ﻴﺮ ﺗﺮ ﮐﻢ ﻋﻘﻞ ﺩﺭ= ﺗﮑﺎﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ' ﺑﺎﺯ ﺑ= ﻨﻮﻉ ﺑﺸﺮﻯ ﻭﻫﻤﻴﻦ &= #65175;ﻨﻬﺎ ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ &= #65193;ﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65198;ﺳﺪ. ﮐﻪ ﺑﺎﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺭﺳﻴﺪﻥ ﺑﺸﻬﻮ&#= 65193; ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﺏ&= #1617; ﺍﻟﻨﻮﻉ'ﺗﻨﻬﺎ &= #65261;ﻳﺰﺍﻯ ﻭﺭﻭﺩ ﺑﺠﻬﺎﻥ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65175;ﺮ ﺑﻌﺪﻯ ﺍﺳﺖ. ﻫﺪ= ﻓﻰ ﺍﻟﻬﻰ ﮐﻪ ﺗﻤﺎ&= #65251;ﻰ ﻣﻮﺟﻮﺩﺍﺕ' ﺣﺘ&= #65264; ﺭﻭﺡ ﻫﺮ ﺃﺗﻢ ﻣ= ﺎ ﺗﺤﺖ ﺃﺗﻢ ﻧﻴﺰ = ﺍﺯ ﻧﺮﺩﺑﺎﻥ ﺍﻧﻮ&#= 65165;ﻉ' ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ&= #65259;ﻤﻴﻦ ﺳﻠﻮﻙ ﻭ ﺷﻬﻮﺩ&= #65259;ﺎ ﻣﻴﺮﺳﻨﺪ'ﮐﻪﺑ&#= 65170;ﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65200;'ﻭﺗﺎ ﺃﺑﺪ ﻣﻄﻠﻖ ﭘﻴ&= #65206;ﺑﺮﻭﻧﺪ. ﮐﻪ ﺣﺘﻤﺎ ﺑﺎﻳ&= #65194; ﺑﺮﻭﻧﺪ ﻭ ﺧﻮﺍ&= #65259;ﻨﺪﺭﻓﺖ.ﭘس ﻣﺎﺩﻩ ﺟﻤﺎﺩﻯ &= #65197;ﻭﺡ ﺃﺗﻤﻰ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﺩ. ﮐﻪ ﭘس ﺍﺯ ﻋﺒﻮ&= #65197; ﺍﺯ ﻣﺮﺍﺣﻞ ﻣﻮ&= #65183;ﻮﺩﻳّﺘﻬﺎﻯ ﻣﻮﻟﮑﻮﻟﻰ ﺑﮋ&#= 65255;ﻬﺎ'ﻭ ﻣﻮﺟﻮﺩﻳّﺘﻬA= 166;ﻯ ﮔﻴﺎﻫﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ ﻭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧ= ﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ.ﺳﭙس ﮐﺎ&#= 65197;ﻯ ﮐﻪ ﻫﻤﮕﻰ ﻣﺎ ﺍ= ﻧﺴﺎﻧﻬﺎ ﻣﻴﺘﻮﺍﻧﻴﻢ ﺭ&#= 65165;ﻩ ﺁﻳﻨﺪﻩ ﺃﺑﺪﻯ &= #65191;ﻮﺩﺭﺍ ﮐﻮﺗﺎﻩ ﮐﻨﻴﻢ &= #65261; ﻧﻤﻰ ﮐﻨﻴﻢ. ﻣﮕ= ﺮ ﭘس ﺍﺯ ﺭﻧﺠﻬﺎ&#= 65263; ﺗﻮﻟﺪﺍﺕ ﺣﻘﻴ&#= 65198;ﻧﺴﺦ ﻭﻣﺴﺦ ﻭ ﻓﺴﺦ ﻭ= ﺭﺳﺦ ﻭﻭﺳﺦ .<o:p></o:p> ﺩﺭ ﻭᥴ= 5;ﻗﻊ ﻃﺒﻴﻌﺖ ﺭﺍ ﺑﺎ&= #65267;ﺪ ﺑﺎ ﺩﻳﺪﻯ ﺍﻟﻬ&= #65264; ﻭ ﺗﮑﺎﻣﻠﻰ ﻭ ﺳ= ﻠﻮﮐﻰ ﻣﻠﺎﺣﻈﻪ ﮐﺮﺩ. = ﻭﺗﻨﻬﺎ ﻓﻠﺴﻔﻪ ﺑﺮﺍﻯ &= #65199;ﻧﺪﮔﻰ ﺍﺳﺖ. ﻭ ﺑﻘﻴﻪ ﻓ= ;ﻠﺴﻔﻪﻫﺎ ﺑﺎﻫﺮ ﺯﻳﺒﺎﺋ&#= 65264; ﺑﺎﺯ ﺟﻬﻨّﻢ ﭘ&#= 65198;ﻭﺭﻯ ﻭﮐﺎﺭﻣﺎﺳﺎﺯ= 5263;ﺪﺭ ﺟﻬﺎﻧﻮﻡ ﺟﻬﺎ&#= 65253;'ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ ﻧﻮ&#= 65227;ﻰ ﺣﻘﻴﺮ ﺗﺮ ﻣﻴﺒ&= #65166;ﺷﺪ. ﮐﻪ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﻣﺎ ﻓﺮﺍﺭﻯ ﺍﺯ = ﻓﻄﺮﺕ ﻭ ﻣﺪﺑّﺮﺍﻥ ﺍ&#= 65247;ﻬﻰ ﺧﻮﺩ ﻧﻴﺴﺖ. ﺑﺨ= ﺼﻮﺹ ﺁﻧﭽﻪ ﮐﻪ ﺍﻧﺤ&= #65198;ﺍﻓﺎﺕ ﻣﺬﻫﺒﻰ ﻭ ﺩﻳﻨ&= #65264; ﻏﻴﺮﺳﻠﻮﮐﻰ'ﻭ &= #65169;ﻬﺮ ﻧﺎﻣﻰ ﮐﻪ ﺑﻮﺩ&= #65257; ﺑﺎﺷﺪ'ﺑﺎﻋث ﻗ&#= 65260;ﻘﺮﺍﻯ ﺷﺪﻳﺪ ﺗﺮ ﺭﻭﺡ = ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﺁﺧﻮﻧﺪ ﭘﺮﺳﺘ&#= 65264;'ﻭ ﺑﻘﻮﻝ ﻣﺤﻤﺪ ﺍ&= #65169;ﻠﻴس ﭘﺮﺳﺘﻰ'ﺁﺧﻮﻧ&#= 65194; ﺩﺭﻟﺒﺎس ﮐﺎﺫ= 5167; ﺭﻭﺣﺎﻧﻴّﺖ ﻣ= 5268;ﺒﺎﺷﺪ. ﻓﻠﺴﻔﻪ ﺳﻴﺮ ﺁ&= #65235;ﺎﻕ ﻭ ﺃﻧﻔس ﻫﻤﻴﻦ &= #65235;ﻄﺮﺕ ﻃﺒﻴﻌﻰ ﻭ ﺑﺪﻭ&= #65253; ﺍﻧﺤﺮﺍﻓﻰ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺩﺭ ﺯﻣ&= #65166;ﻥ ﻧﺴﺒﺘﺎ ﮐﻮﺗﺎ&#= 65257;' ﻫﻔﺖ ﺳﺎﻝ ﺍﺯ ﻋ= ﻤﺮ ﻫﻔﺘﺎﺩ ﺳﺎﻟﻪ &= #65251;ﻴﺘﻮﺍﻧﺪ'ﭼﻨ= 5166;ﻥ ﺭﻫﺮﻭﻯ ﺳﻠﻮﮐ&#= 65264; ﻧﻤﺎﻳﺪ ﮐﻪ ﮔﻮ&= #65163;ﻰ ﻫﺮ ﺷﺐ ﻗﺪﺭﻯ ﺭ= ﺍ ﺻﺪ ﺳﺎﻝ ﺭﻫﺮﻭ&= #65263; ﮐﺮﺩﻩ.ﻭ ﭘس ﺍﺯ = ﻣﺮﮒ ﻫﻔﺖﻫﺰﺍﺭ ﺳﺎ&#= 65245; ﺑﻌﺪ ﺗﻮﻟﺪ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺩﺭ ﺟﻬﺎ&= #65253; ﭘﻴﺪﺍ ﺧﻮﺍﻫﺪ &= #64400;ﺮﺩ.ﺍﻟﺒﺘﻪ ﺍﻧﺴﺎﻥ ﻫﺮﮔﺰ &= #65165;ﺯ ﻣﮑﺎﻧﻴﺰﻣﻬﺎ= 5263; ﺗﻐﻴﻴﺮ ﻭ ﺗﺤﻮ&= #65245; ﻭ ﺗﮑﺎﻣﻞ ﺩﺭ ﺭ= ﻭﺍﻥ ﻭ ﺭﻭﺡ ﺍﻟﻬﻰ ﺧ= ﻮﺩ' ﺧﺒﺮ ﻭ ﺍﺣﺴﺎﺳ&= #65264; ﻧﺪﺍﺭﺩ.ﮐﻪ &#= 65193;ﺭ ﺳﻠﻮﻙ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﺃﻧﺪﮐﻰ &= #65165;ﺯ ﺁﻥ ﺷﻨﺎﺧﺘﻪ ﻣ&= #65268;ﺸﻮﺩ'ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻧ&= #65268;ﺰ ﺗﻌﻠﻴﻢ ﺑﺪﻫﻨ&#= 65194;. ﺍﻳﻦ ﺑﻰ ﺧﺒﺮﻯ = ﻫﺎ ﻭ ﺟﻬﺎﻟﺘﻬﺎﻯ &= #65193;ﺭ ﻇﺎﻫﺮ' ﺁﮔﺎﻫﻰ = ﻫﺎﻯ ﻧﺴﺒﻰ ﻭ ﺃﻧﺪﻙ = ﻭ ﮐﻢ ﺩﺍﻧﻰ ﺍﺳﺖ'= ﮐﻪ ﻋﻠﻞ ﺗﻐﻴﻴﺮﺍ&#= 65173; ﺩﺭﻫﺴﺘﻰ ﺟﻬﺎ&#= 65253; ﻭﻫﺴﺘﻰ ﺭﻭﺣﻰ &= #65191;ﻮﺩﺭﺍ' به (ﺍﺗّﻔﺎﻕ) و تصادف ﻧﺴﺒﺖ ᥽= 1;ﻴﺪﻫﺪ'ﻭﺣﺮﮐﺎ= ﺕ ﺗﺼﺎﺩﻓﻰ ﻭ ﺧﻮ&= #65193;ﺑﺨﻮﺩﻯ ﺩﺭﻫﺴﺘﻰ ﺭﺍ ﺗ&= #65212;ﻮﺭ ﻣﻴﮑﻨﻨﺪ ﭘس ﺧ&#= 65194;ﺍﺋﻰ ﻫﻢ ﻧﻴﺎﺯ ﻧﻴﺴ&= #65174; ﮐﻪ ﺑﺎﻭﺭ ﺩﺍﺷ&= #65174;.<o:p></o:p> ﻫﻨﺮ ᥽= 1;ﺎﺩﻯ ﺩﺭ ﻭﺍﻗﻊ'ﭼﻮﻥ = ﻋﮑّﺎﺳﻰ ﻓﻮﺗﻮﮔﺮﺍﻓﻰ &#= 65165;ﺳﺖ.ﻭ ﻳﺎ ﻗﺎﻟﺐ ﮔﻴﺮ&= #65263;.ﮐﻪ ﮔﺮﭼﻪ ﮐﻤﻰ ﻧﻘ&= #65206; ﺩﺳﺘﮑﺎﺭﻯ ﻭﻋ&#= 65240;ﻞ ﺑﺸﺮﻯ ﺩﺭﻫﻨﺮ &= #65251;ﺎﺩﻯ ﻫﺴﺖ'ﺑﺎﺯ ﺟﺰﺋ&= #65264; ﺍﺯ ﻃﺒﻴﻌﺖ ﻫﺴ&= #65176;ﻰ ﻭ ﻓﻄﺮﺕ ﺷﺨﺼﻰ = ﻫﻨﺮﻣﻨﺪ ﻭ ﻧﺎﻇﺮ ﻫﻨﺮ ﻭ= ﻧﺎﻗﺪ ﻫﻨﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭﻟﻰ ﻫﻨﺮ ﺣﻘﻴﻘﻰ ﻭ<= /span> </spa= n>ﺟﻤﺎﻝ ﺑﺮﺗʋ= 98;'ﺩﺭﻙ ﺑﺎﻃﻨﻰ ﻭ ﻣﻌﻨ&= #65262;ﻯ'ﻭ ﺣﺘﻰ ﺑﺎﻃﻨﻰ ﺗ&= #65198; ﺷﻬﻮﺩﻯ ﻭ ﺩﺭﮐ&= #65260;ﺎﻯ ﻣﻴﻨﻮﻯ ﻭ ﺷﻬﻮ&= #65193;ﻋﻘﻠﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻣﻴﺒﺎﺷﺪ.ﺁﻧﻬ&#= 65250; ﺗﺎﺣﺪﻭﺩﻯ ﻭ ﺳ&= #65252;ﺒﻮﻟﻴﻚ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ &#= 65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺩﻳﺪﻧﻰ &= #65169;ﭽﺸﻢ ﺩﻝ ﻭ ﻋﻘﻞ ﻣﻴﺒ= ﺎﺷﺪ.ﮐﻪ ﺑﺎ ﺣﻘﻴﻘﺖ ﻣﺎ&= #65259;ﻮﻯ ﺟﻬﺎﻥ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺷﺒﺎﻫﺘﻰ ﺩﺍﺭ&#= 65193;'ﻭﻟﻰ ﻳﮑﺴﺎﻧﻰ ﻧﺪﺍ&#= 65197;ﺩ.ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﭘﻴﭽﻴﺪﻩ</sp= an> &#= 65175;ﺮ ﺗﮑﻨﻴﮑﻰ ﻭ ﻋﻘ&= #65248;ﻰ'ﻭ ﻣﻮﺟﻮﺩﻳّﺖ ﻧ= 5262;ﻋﻰ ﺑﻴﺶ ﺍﺯ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﻫ= ﻨﺮﻣﻨﺪﺍﻥ ﻣﺎﺩﻯ'ﮐﻪ ﻋﻤﻠ&= #65166; ﻫﻨﺮﻣﻨﺪﺍﻥ ﻋ&#= 65166;ﺟﺮ ﺍﺯﺗﻌﺎﻟﻰ ﺍﻟ&#= 65260;ﻰ ﻫﺴﺘﻨﺪ' ﺑﺨﺎﻃ&= #65198; ﺁﻟﻮﺩﮔﻰ ﻧﻔس &#= 65261; ﺭﻭﺍﻥ ﺍﻣّﺎﺭ= 5257; ﺧﻮﺩ' ﻧﻤﻴﺘﻮﺍ&= #65255;ﺪ ﻫﻨﺮﻯ ﺑﺮﺗﺮ ﺗ&= #65198; ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺗﻨﻬﺎ = ﺧﻮﺍﺳﺘﻪ ﻣﺸﺘﺮﻳﺎﻥ ﺧﻮ&#= 65193;ﺭﺍ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮﻯ = ﺗﺮﺳﻴﻢ ﻣﻴﮑﻨﻨﺪ.ﻭ ﻟﺬ&= #65165; ﺑﻬﺘﺮ ﺍﺳﺖ' ﻫﻨ= ﺮﻣﻨﺪﺍﻥ ﻳﺎ ﻣﺪﻋﻴﺎﻥ ﻋ&= #65208;ﻖ ﻫﻨﺮﻯ' ﻧﺨﺴﺖ ﺧ= ﻮﺩﺭﺍ ﺍﻧﺴﺎﻧﻰ ﺳﺎﻟ&#= 65242; ﺩﺭ ﺗﻦ ﻭ ﺩﺭ ﺫﻫ= ;ﻦ'ﻭ ﺑﺨﺼﻮﺹ ﺩﺭ ﺭﻭ&= #65165;ﻥ ﻧﺎ ﺧﻮﺩﺁﮔﺎﻩ &= #65191;ﻮﻳﺶ ﮐﻨﻨﺪ'ﻭ ﺁﺩﻣﻰ = ﺍﻟﻬﻰ ﮔﺮﺩﻧﺪ ﺁﻧﮕﺎ&#= 65257; ﺍﺯ ﺩﻳﺪ ﮐﻤﺎﻝ = ﺍﻟﻬﻰ ﻫﺎﻯ ﺧﻮﺩ' ﻫﻨﺮ= ﻧﻤﺎﺋﻰ ﻧﻤﺎﻳﻨﺪ.ﻣﺎﻧ&#= 65256;ﺪ ﮔﻔﺘﻪ ﭘﺎﺳﮑﺎ&#= 65245; ﮐﻪ ﻣﻴﮕﻮﻳﺪ'ﺑ&= #65248;ﻮﻍ ﻫﻨﺮﻯ ﻭ ﺑﻠﺎﻏ&= #65174; ﺑﻴﺎﻧﻰ'ﻭﻫ= ;ﻨﺮﻫﺎﻯ ﺣﻘﻴﻘﻰ'ﻫﻴﭻ ﺳ&= #65256;ﺨﻴّﺘﻰ ﺑﺎ ﻫﻨﮕﺮﻫﺎﻯ &= #65251;ﺎﺩﻯ ﻭﻫﻨﺮﻧﻤﺎﺋﻰ &#= 65169;ﻴﻤﺎﺭﺍﻥ ﺭﻭﺍﻧﻰ ﻧﺪﺍﺭ&#= 65193;.ﻣﮕﺮ ﭘس ﺍﺯ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺩﺭ ﺗﺨﻠﻴﻪ ﻭ ﺗ= ﺤﻠﻴﻪ ﺗﺎ ﺗﺠﻠﻴﻪ ﻫﺎ&= #65263; ﺍﻟﻬﻰ.ﻭ ﻟﺬﺍ ﻫ= ﻨﺮﺷﻨﺎﺳﻰ ﻣﻴﮕﻮﻳﺪ ﻫﻨﺮ &= #65187;ﻘﻴﻘﻰ'ﺍﺯ ﻫﻤﻪ ﻫﻨﺮﻫﺎﻯ &= #65251;ﺎ ﻣﺴﺨﺮﻩ ﻣﻴﮑﻨ&#= 65194;.ﺯﻳﺮﺍ ﺗﻨﻬﺎ ﻫﻨﺮ ﻧﺰ&= #65193; ﺁﺭﻳﺎﺋﻴﺎﻥ ﺁ&#= 65197;ﻳﺎ ﺷﺪﻩ ﺍﻟﻬﻰ'ﻭ ﻧ= ﻴﺮﻭﺍﻧﺎ ﮔﺮﺩﻳﺪ ﺑﺎ ﺍﻧ&= #65262;ﺍﺭ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ی ﻤﻴﺒﺎﺷﺪ.ﮐﻪ ﻫ&= #65256;ﺮﻫﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﭘﻨﺪ&= #65165;ﺭ ﻭﮔﻔﺘﺎﺭ ﻭ ﮐﺮ&= #65193;ﺍﺭ ﻭ ﺭﻓﺘﺎﺭ ﺩﺍﺭ&= #65255;ﺪ ﻭ ﺑس.<o:p></o:p> ﺑﺎﺯ ﻫﻨ= ;ﺮﻫﺎﺋﻰ ﻫﺴﺘﻨﺪ ﮐﻪ ﺗﻘ&= #65248;ﻴﺪﻯ ﺍﺯ ﻃﺒﻴﻌﺖﻧﺪ&#= 65165;ﺭﻧﺪ.ﻣﺎﻧﻨﺪ ﻣﻮﺳﻴﻘﻰ ﻭﻣﻌ&#= 65252;ﺎﺭﻯ. ﮔﻮﺋﻰ ﻣﻴﮕﻮﻳ&#= 65194;' ﻫﻨﺮ ﺍﺯ ﺁﻥ ﻟﺤ= ﺎﻅ ﻫﻨﺮ ﺍﺳﺖ'ﭼﻪ ﺑ= ﺎ ﻃﺒﻴﻌﺖ ﮐﺎﺭﻯ &= #65255;ﺪﺍﺭﺩ'ﻭﺗﻘﻠ= 5268;ﺪ ﻧﮑﺮﺩﻩ ﺍﺑﺪﺍ&#= 65225; ﺩﺍﺭﺩ.ﻧﻪ ﻓﻘﻂ = ﺍﺯ ﻃﺒﻴﻌﺖ ﻣﺎﺩﻯ &= #65261;ﺩﻭﺭﻧﻤﺎﻫﺎ ﻭﺯﻳﺒﺎﺋﻰ ﻫﺎ&#= 65263; ﻣﺤﺴﻮس ﺑﻠﮑﻪ &#= 65187;ﺘﻰ ﺍﺯ ﻃﺒﻴﻌﺖ ﻭ ﻓ= ﻄﺮﺕ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﺍ&= #65247;ﻬﻰ ﻧﺸﺪﻩ ﺧﻮﻳﺶ'ﻭ = ﺑﺎ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ &= #64344;ﺮ ﻋﻘﺪﻩ ﺣﻴﻮﺍﻧ&#= 65264;'ﻭ ﻋﻘﻴﺪﻩ ﻫﺎﻯ ﺍ&= #65255;ﺤﺮﺍﻓﻰ'ﮐﻪ ﺩﻟﻴﻞ ﺩﺍﺷﺘﻦ &= #65203;ﻄﻮﺡ ﻋﻘﻠﻰ ﭘﺎﺋﻴﻦ &= #65175;ﺮﻣﻴﺒﺎﺷﺪ' ﺑﺎﺯ ﺗﻘﻠﻴﺪ ﻧ&= #65252;ﻰ ﺧﻮﺍﻫﻨﺪ ﺑﮑﻨ&#= 65256;ﺪ.ﺍﮔﺮ ﺑﺨﻮﺍﻫﻨﺪ ﻫﻨ&#= 65198;ﻣﻨﺪﻯ ﺣﻘﻴﻘﻰ ﻭ ﺍﻟﻬ&= #65264; ﺷﻮﻧﺪ . ﺿﻤﻨﺎ<= span dir=3DLTR> </spa= n>ﺑﺮﺧﻰ ﻫﻨﺮʌ= 59;ﺎﻯ ﻧﻤﺎﻳﺸﻰ'ﻣﺎﻧ&#= 65256;ﺪ ﻋﮑّﺎﺳﻰ ﻭ ﺍﺩ&#= 65169;ﻴﺎﺕ ﺍﺯ ﻃﺒﻴﻌﺖ ﺗﻘ&= #65248;ﻴﺪ ﺩﺍﺭﻧﺪ'ﮐﻪ ﺍﺯ = ﻧﻮﻉ ﺗﻘﻠﻴﺪ ﻣﻄﻠﻖ &= #65251;ﻴﺒﺎﺷﺪ.ﺯﻳﺮ= 5165; ﻫﻨﺮ ﺻﻨﻌﺘﻰ ﺩ&= #65165;ﺭﻧﺪ.ﮐﻪ ﺑﺎ ﮐﻤﻚ ﺻﻨﻌﺖ = ﺑﺮﺧﻰ ﺍﺯ ﺗﺄثیرﺍﺕ A= 251;ﻔﺘﻌﻞ ﻭ ﻣﺼﻨﻮﻋﻰ'ﺑﺮ&= #65165;ﻯ ﺗﺤﺮﻳﻚ ﻋﻮﺍﻃ&#= 65234; ﻧﺎﻇﺮﺍﻥ ﻫﻨﺮ &= #65191;ﻮﺩ ﺑﮑﺎﺭ ﻣﻴﺒﺮﻧ&#= 65194;.ﻭ ﻧﺒﺎﻳﺪ ﭼﻮﻥ ﭘ&= #65268;ﮑﺎﺳﻮ ﮔﻔﺖ'ﮐﻪ ﻃﺒﻴﻌ&= #65174; ﻭ ﻫﻨﺮ ﺩﺭ ﭘﺪﻳ= ﺪﻩ ﻫﺎ'ﮐﺎﻣﻠﺎ ﻣﺨʋ= 66;ﻟﻒ ﻫﻢ ﻣﻴﺒﺎﺷﻨﺪ. = ﺷﺎﺭﻝ ﻟﺎﻟﻮ ﻣﻴﮕﻮﻳ&#= 65194;'ﻃﺒﻴﻌﺖ ﻏﺎﻓﻞ ﺩﺭ ﺁﻳﻨ&= #65258; ﻭ ﺩﺭﻋﮑّﺎﺳﻰ &#= 65251;ﻨﻌﮑس ﻣﻴﺸﻮﺩ'ﻭ ﻧﻪ ﺩ= ﺭ ﺁثاﺭ ﺭﻓﺎﺋﻴA= 246;.ﮐﻪ ﻃﺒﻴﻌﺖ ﺑﻴﺪﺍ&#= 65197; ﺷﺪﻩ' ﻋﻤﻠﺎ ﺍﺯ= ﻃﺒﻴﻌﺖ ﻭ ﻓﻄﺮﺕ ﺭﻭﺍﻧ&= #65264; ﻭ ﻋﻘﻠﻰ ﻫﻨﺮﻣ&= #65256;ﺪ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ.&= #65199;ﻳﺮﺍ ﻃﺒﻴﻌﺖ ﺩﺭ ﺫﺍ&= #65173; ﺧﻮﺩ ﺯﺷﺖ ﻭ ﺯﻳ= ﺒﺎ ﻧﺪﺍﺭﺩ.ﮐﻪ ﺩﺭ = ﻭﺍﻗﻊ ﺯﻳﺒﺎﺋﻰ ﺧﺎﺹ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﻭﻟﻰ ﺩﺭ = ﺃثر ﻫﻨﺮﻯ ﺯﺷﺖ ﻭﺯ&= #65267;ﺒﺎ ﺍﺯ ﻃﺒﻴﻌﺖ ﺩﻳ&= #65194;ﻩﻧﻤﻴﺸﻮﺩ.ﺯ= 5267;ﺮﺍ ﺑﺴﺘﻪ ﺑﺘﮑﻨﻴ&#= 65242; ﻭ ﺻﻨﻌﺖ ﻭ ﻣﻬﺎ= ﺭﺕ ﺍﻧﺴﺎﻥ ﮐﻪ ﺩﺭ = ﻫﻨﺮ ﺻﻨﻌﺘﻰ ﺩﺧﺎﻟ&#= 65174; ﻣﻴﮑﻨﺪ.ﭼﻪ ﺑﺴ&= #65166; ﻃﺒﻴﻌﺖ ﺯﺷﺘﻰ &= #65165;ﺯ ﻧﻈﺮ ﻣﺎ'ﺩﺭ ﻳﻚ= ﻫﻨﺮﻣﻨﺪ ﺯﻳﺒﺎﺋی ﺪﺭﺁ= 5267;ﺪ.ﻣﺎﻧﻨﺪ ﺗﺎﺑﻠﻮﻫﺎﻯ ﻣ&#= 65262;ﺭﻳﻠﻮ ﮐﻪ ﺑﺴﻴﺎﺭ ﺯﻳ&= #65170;ﺎ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺯﺷ&= #65174; ﻣﻴﺪﺍﻧﻨﺪ.ﺩﺭ&#= 65203;ﺖ ﺍﺳﺖ ﮐﻪﻣﺎ ﺩﺭ = ﻃﺒﻴﻌﺖ ﺍﺯ ﻣﻮﺟﻮﺩﺍﺕ &= #65255;ﻤﻮﻧﻪﺍﻯ ﺍﺳﺘثناﺋﻰ ﺗʌ= 28;ﺠّﺐ ﻣﻴﮑﻨﻴﻢ.ﻭﻟﻰ &= #65193;ﺭ ﮐﺎﺭ ﻫﻨﺮﻯ ﻟﺰ&= #65261;ﻣﻰ ﻫﻢ ﻧﺪﺍﺭﻧﺪ'ﮐ&= #65258; ﺍﻳﻦ ﺃثر ﻫﻨﺮ= 5263; ﻧﻤﻮﻧﻪ ﺑﺎﺷﺪ'&= #65175;ﺎ ﺯﻳﺒﺎ ﺧﻮﺍﻧﺪ&#= 65257; ﺷﻮﺩ. ﺯﺷﺘﻰ ﻃﺒ= ﻴﻌﺖ'ﺧﻮﺩ ﻋﻨﺼﺮ ﺯﻳﺒﺎﺋ&#= 65264; ﻭ ﺟﻤﺎﻝ ﻫﻨﺮﻯ = ﺩﺍﺭﺩ.ﻭﻟﻰ ﻗﺒﻴﺢ ﺯﺷﺖﻫﻨ&#= 65198;ﻯ ﻫﻨﺮﻣﻨﺪﻯ اﺳ= 5174;' ﮐﻪ ﺑﺎﻳﺪ ﻣﻮﺭ&= #65193; ﺑﺮﺭﺳﻰ ﺑﻴﺸﺘ&#= 65198; ﻗﺮﺍﺭﮔﻴﺮﺩ.ﺯ&#= 65207;ﺘﻰ ﻃﺒﻴﻌﺖ ﺑﺮﺍﻯ &= #65259;ﺮﻋﻨﺼﺮﻯ ﻗﻮﻯ ﺗﺮ ﺍﺯ ﺯﻳ= ﺒﺎﺋﻰ ﻃﺒﻴﻌﻰ ﺍﺳﺖ.ﻣ&= #65166;ﻧﻨﺪ ﺳﻴﻤﺎﻯ ﺑﻴﻤﺎ&#= 65197;ﺍﻥ ﻭﻭﻟﮕﺮﺩﺍﻥ ﺩ&#= 65197; ﻳﻚﺗﺎﺑﻠﻮ.ﺯﻳ&#= 65198;ﺍ ﺣﻘﻴﻘﺖ ﺑﺎﻃﻨ&#= 65264; ﻫﻨﺮﻯ ﺩﺭ ﺁﻧﻬ&= #65166; ﺁﺳﺎﻧﺘﺮ ﻇﺎﻫ&#= 65198; ﺷﺪﻧﻰ ﻣﻴﺒﺎﺷ&#= 65194;.<o:p></o:p> ﺑﺮﺍﻯ= ; ﻫﺮ ﻫﻨﺮﻣﻨﺪ' ﻫﻤﻪ = ﭼﻴﺰ ﺩﺭ ﻃﺒﻴﻌﺖ ﺯﻳ&= #65170;ﺎ ﺍﺳﺖ. ﮐﺎﻧﺖ ﻣﻴ= ﮕﻮﻳﺪ'ﺯﻳﺒﺎﺋ&#= 65264; ﻃﺒﻴﻌﺖ ﻳﻚ ﭼﻴ&= #65200; ﻭﺍﻗﻌﺎ ﺯﻳﺒﺎ &= #65165;ﺳﺖ.ﻭﻟﻰ ﺯﻳﺒﺎﺋﻰ ﻫﻨﺮ&#= 65263; ﺗﺼﻮﻳﺮﻯ اﺯ ﺯ&#= 65267;ﺒﺎ ﻣﻴﺒﺎﺷﺪ. ﻭﻃﺒ&= #65268;ﻌﺖ ﻣﺎﺩﻯ ﮐﺎﺭ ﺯﻳ&= #65170;ﺎﺋﻰ ﻧﺪﺍﺭﺩ.ﮐﻪ ﺍﻳ&= #65254; ﺍﺯ ﺍﻧﺘﺰﺍﻉ ﺫ&= #65259;ﻨﻰ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭ ﺫﺍﺗﺎ ﺭﻧﮓ ﻭ ﻋ= ﻠﺎﻗﻪﺑﺰﻳﺒﺎ= 5163;ﻰ ﻧﺪﺍﺭﺩ ﻫﻤﺎﻥ &= #65219;ﻮﺭ ﮐﻪ ﻃﺒﻴﻌﺘﺎ ﻧ&= #65268;ﺰ ﺭﻧﮓ ﻣﻨﻄﻘﻰ ﻧ&= #65194;ﺍﺭﺩ. ﮐﻪ ﺍﻳﻦ ﻣﻨﻄﻖ = ﻫﺎ'ﺍﻧﺘﺰﺍﻉ ﺫﻫﻦ ﺍﻧﺴﺎﻥ'ﺑ&= #65198;ﺣﺴﺐ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﻭﺩﺭ ﻃﺒﻴﻌﺖ ﻣﺎﺩﻯ'&= #64380;ﻴﺰﻯ ﺑﻨﺎﻡ ﻣﻨﻄﻖ ﻭ = ﺍﺧﻠﺎﻕ ﻭ ﺯﻳﺒﺎﺋﻰ = ﻧﻴﺴﺖ.ﻭ ﺗﮑﺎﻣﻞ ﺍﺭﺍﺩ&#= 65263; ﺩﺭ ﺧﻮﺩ ﻧﺪﺍﺭ&= #65193;.ﮔﺮﭼﻪ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺭﺍ ﺩﺍﺭﺩ. ﻭﻟﻰ= ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ ﺫﻫﻦ ﺍ&= #65255;ﺴﺎﻥ' ﺑﺮﺍﻯ ﺍﻧﺘﺰﺍ&#= 65225; ﺯﻳﺒﺎﺗﺮ ﻭ ﺍﺧ&= #65248;ﺎﻗﻰ ﺗﺮ ﻭﻣﻨﻄﻘﻰ ﺗ&= #65198;'ﻧﻴﺎﺯ ﺑﺎﻳﻦ ﻃﺒﻴﻌﺖ &= #65193;ﺍﺭﺩ.ﺗﺎ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﮊ= ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ'ﺯﻣ&= #65268;ﻨﻪ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65153;ﻧﺮﺍ ﭘﻴﺪﺍ ﮐﻨﺪ.ﮐﻪ = ﺗﻨﻬﺎ ﺳﺎﻟﮑﺎﻥ ﺍﻟﻬ&#= 65264; ﭼﻨﻴﻦ ﻣﻴﮑﻨﻨ&#= 65194;.ﮐﻪ ﺑﻬﻨﺮ ﺍﻟﻬﻰ ﺑ&= #65198;ﺗﺮ ﺍﺯ ﻫﻨﺮ ﻣﺎﺩﻯ = ﻳﺎ ﻫﻨﺮ ﻃﺒﻴﻌﻰ ﻭ = ﻋﻠﻤﻰ ﻭ ﺻﻨﻌﺘﻰ ﻣﻴﺮ&= #65203;ﺪ. <o:p></o:p> ﺑﺮﺍﻯ ﺷ= ;ﻨﺎﺧﺖ ﺯﻳﺒﺎﺋﻰ ﻫﻨﺮ'&= #65169;ﺎﻳﺪ ﺑﺨﻮﺩ ﻫﻨﺮ ﻣﺮ&= #65165;ﺟﻌﻪ ﮐﺮﺩ.ﻧﻪﺑﻄﺒﻴ&#= 65228;ﺖ ﻭ ﺍﺭﺯﺵ ﺟﻤﺎﻟ&= #65264; ﮐﻪ ﺫﺍﺗﺎ ﺻﻨﻌ&= #65176;ﻰ ﻭ ﺗﮑﻨﻴﮑﻰ ﻏﻴ&= #65198; ﻃﺒﻴﻌﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﻫﻤﭽﻨﺎﻥ ﺍﻧ&= #65176;ﺰﺍﻉ ﺫﻫﻨﻰﺍﻧﺴﺎﻥ &#= 65239;ﺒﻞ ﺍﺯ ﮐﻤﺎﻝ ﻭﻣﻬ&= #65166;ﺭﺗﻬﺎ ﺍﺳﺖ. ﺯﻳﺒﺎﺋﻰ = ﺷﻨﺎﺳﺎﻥ ﻭﻫﻨﺮﻣﻨﺪﺍﻥ &#= 65251;ﻌﺎﺻﺮ ﺗﻤﺎﻳﻞ ﺑُﺮﺩ &#= 65255;ﻈﺮﻳّﻪ ﺗﻘﻠﻴﺪ ﺑﺎﺻﻤ&#= 65258;ﺍﻯ ﺍﺯ ﻃﺒﻴﻌﺖ ﺩﺍ&= #65197;ﻧﺪ.ﺗﺎ ﺟﻬﺎﻧﻰ ﭘﺮ ﺍﺯ = ﺣﻴﻮﻳّﺖ. ﻭ ﺗﻨﻬﺎ ﺑﺮﺍﻯ = ﺗثبیبت ﻣﻈﺎﻫﺮ ﺯﻧﺪﻩ&#= 65169;ﺴﺎﺯﺩ' ﮐﻪ ﺍﺯ ﺣﻘّﺎﻧ&#= 65268;ّﺖ ﻣﻮﺿﻮﻋﻰ ﺁﺑﮋ&#= 64400;ﺘﻴﻮ ﻣﺎﺩﻯ ﺍﮐﺘﻔﺎ &= #65255;ﻤﺎﻳﻨﺪ.ﻭ ﺑﻘﻮﻝ ﭘﻴﮑﺎﺳ&#= 65262; ﻫﻨﺮ ﺩﺭﻭﻏﻰ ﺍ&= #65203;ﺖ'ﮐﻪ ﺑﺎﻋث ﺷﻨﺎﺧﺖ &#= 65187;ﻘﻴﻘﺖ ﻣﻴﺸﻮﺩ.ﻭﺣﺪّ &#= 65155;ﻗﻞ ﺣﻘﻴﻘﺘﻰ ﻧﻴﺰ &= #65239;ﺎﺑﻞ ﻓﻬﻢ ﻣﺎ ﺑﺎﺷﺪ<= /span> </spa= n>ﺍﻟﺒﺘﻪ ﭘﻴʄ= 01;ﺎﺳﻮ ﺍﺯ ﺣﻘﻴﻘﺖ ﺍﻟ&= #65260;ﻰ ﺻﺤﺒﺖ ﻧﻤﻰ ﮐﻨ&= #65194;.ﺑﻠﮑﻪ ﺍﺯ ﺣﻘﻴﻘﺘﻰ ﮐ&= #65258; ﺩﺭ ﺍﻣﻮﺭ ﻭﺍﻗ&= #65228;ﻰ ﻃﺒﻴﻌﺖ ﺩﻳﺪﻧ&#= 65264; ﺍﻧﻌﮑﺎس ﻫﻨﺮ= 5263; ﺑﻬﺘﺮﻯﺪﺍﺭﺩ.&#= 65193;ﺭ ﻭﺍﻗﻊ ﻫﻨﺮ ﻣﺎ&= #65193;ﻯ ﻭﺳﻴﻠﻪ ﺗﻌﺎﻟ&#= 65264; ﻓﮑﺮ ﻭ ﺳﻠﻴﻘﻪ = ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ'ﺗﺎ ﺣﺪﻭ&= #65193; ﺳﻄﺢ ﻋﻘﻠﻰ ﻓﺼ&= #65262;ﻝ ﺍﻭﻟﻴﻪ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺍﺳﺖ.ﻭﻟﻰ ﺩﺭ ﺣ= ﻘﻴﻘﺖ ﺷﻨﺎﺳﻰ ﺳﻠﻮک= 740; ﺒﺎ ﻃﻠﺐ'ﺑﻌﻨﻮ&= #65165;ﻥ ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘ&#= 65264; ﻭ ﺗﻮﺿﻴﺢ ﺑﺮﺍ&= #65263; ﺩﻳﮕﺮﺍﻥ ﻣﻄﺮ&#= 65185; ﻣﻴﺒﺎﺷﺪ. ﭘﻴﮑ&= #65166;ﺳﻮ ﻣﻴﮕﻮﻳﺪ'ﮐﻪ ﻫ&= #65256;ﺮ ﻣﺠﺮﺩ ﺍﺯ ﻣﺎﺩ&= #65257; ﻧﻴﺰ ﻣﻄﺮﺡ ﻧﻴ&= #65204;ﺖ.ﻭ ﺑﺎﻳﺪ ﺍﺯ ﭼﻴﺰ&= #65263; ﻧﻘﻄﻪ ﺟﻬﺶ ﻭ ﺷ= ﺮﻭﻉ ﺍﺳﺘﻔﺎﺩﻩ ﮐﺮ&#= 65193; ﻳﺎ ﻫﻤﺎﻥ ﻣﻮﺿ&= #65262;ﻉ ﻣﺎﺩﻯ'ﺩﺭ ﺑﻬﺘ&= #65198;ﻳﻦ ﺷﺮﺍﻳﻂ ﻣﻌﻨﻰ &= #65261;ﺗﻌﺒﻴﺮ ﻭ ﺑﻴﺎﻥ'ﺩﺭ ﺃث&= #1585; ﻫﻨﺮﻯ ﻣﺎﺩﻯ ﻭ&= #65247;ﻰ ﺩﺭﻫﻨﺮ ﺑﺮﺗﺮ &= #65165;ﻟﻬﻰ ﻧﻴﺰ ﺍﺯ ﻣﻔﺎﻫ&= #65268;ﻢ ﻣﺎﺩﻯ ﻭ ﻫﻤﺎﺯ = ﻣﻌﻨﻰ ﺫﻫﻨﻰ ﻭ ﺍﻧﺘﺰ&= #65165;ﻋﻰ'ﻭ ﻫﻢ ﺍﺯ ﻣﻌﻨﻰ ﻣ= ﻴﻨﻮﻯ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 65208;ﻮﺩ ﮐﻪ ﺍﺭﺗﺒﺎﻁ ﻋ&= #65240;ﻞ ﺍﻧﺴﺎﻥ ﻫﻨﺮﻣ&#= 65256;ﺪ ﻭﻧﺎﻇﺮﺍﻥ ﮐﻪ &= #64400;ﺎﺭﻫﺎﻯ ﺍﻭﻟﻴﺎ ﺭﺍ ﻣﻰ = ﻓﻬﻤﻨﺪ.ﻳﺎ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65255;ﻴﺎﻣﺪﻩ ﻏﻴﺒﻰ ﺑﺠﻬﺎﻥ &= #65251;ﻴﺒﺎﺷﻨﺪ.ﮔﻮ= 5163;ﻰ ﺁﻳﻨﺪﻩ ﻫﺎ ﺭﺍ = ﺑﺎﻣﺮﻭﺯ ﮐﺸﺎﻧﺪﻩﺍﻧﺪ. &= #65261; ﭘﻴﮑﺎﺳﻮ ﻣﻌﺘ&#= 65240;ﺪ ﺍﺳﺖ ﻓﮑﺮﻯ ﮐﻪ = ﻫﻨﺮﻣﻨﺪ ﺭﺍ ﺑﮑﺎﺭﻯ ﻫﻨ&= #65198;ﻯ ﻭﺍﺩﺍﺭ ﮐﺮﺩ'ﻭ = ﺑﺎﻋث ﺗﺤﺮﻳﻚ ﻋﻮﺍﻃ&#= 65234; ﻭﺍﻧﻔﻌﺎﻟﺎﺕ &#= 65165;ﻭ ﺷﺪﻩ'ﺧﻮﺩﻳﻚ ﮐ&= #65166;ﺭ ﻫﻨﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮﻯ = ﺍﻭ' ﺍﻳﻦ ﺍﻧﻔﻌﺎﻝ &= #65261;ﻫﻴﺠﺎﻧﺎﺕ ﺭﺍ ﻫﻨﺮﻣﻨﺪ ﮐ&= #65256;ﺘﺮﻝ ﮐﺮﺩ'ﻭ ﺍﺳﻴﺮ ﺩ= ﺭ ﮐﺎﺭ ﻫﻨﺮﻯ ﺧﻮ&= #65193; ﺑﻮﺩﻩ ﺍﺳﺖ.ﻭ ﻋ= ﻤﻠﺎ ﮐﻨﺘﺮﻝ ﻫﻴﺠﺎ&#= 65253;'ﺣﺘﻰ ﻗﺒﻞ ﺍﺯ ﭘﻴﺎﺩ&= #65257; ﮐﺮﺩﻥ ﻫﻨﺮﻯ'ﺑ&= #65166;ﺯ ﮐﺎﺭ ﺳﺎﻟﮑﺎﻥ &= #65165;ﻟﻬﻰ ﺍﺳﺖ.ﻭ ﻏﻴﺮﺳﺎ&= #65247;ﮑﺎﻥ ﺣﺘﻰ ﺩﺭ ﮐﻨﺘﺮ&= #65245; ﻫﻴﺠﺎﻧﺎﺕ ﺧﻮ&#= 65193;' ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﻫ&= #65268;ﺠﺎﻥ ﻫﺴﺘﻨﺪ.ﮐﻪ ﻧﻈ&= #65252;ﻰ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65255;ﺪﺍﺭﻧﺪ.ﺩﺭﺣ= 5166;ﻟﻴﮑﻪ ﻫﻴﺠﺎﻧﺎﺕ ﮐﻨ&#= 65176;ﺮﻝ ﺷﺪﻩ ﺳﺎﻟﮑﺎﻥ'&= #65191;ﻮﺩ ﺩﺭ ﻫﺮ ﺷﻬﻮﺩ ﺟ= ﺪﻳﺪ ﻭﺳﻴﻠﻪ ﺭﺳﻴﺪ&#= 65253; ﺑﻬﻴﺠﺎﻧﺎﺕ ﻗ&#= 65166;ﺑﻞ ﮐﻨﺘﺮﻝ'ﻫﺮﮔﺰ &= #65193;ﺭ ﺷﻬﻮﺩ ﻭ ﺍﺣﻮﺍ&= #65245; ﺑﺎﻟﺎﺗﺮ ﻧﻴﺴ&#= 65174;.ﺗﺎ ﺑﺠﺎﺋﻰ ﮐﻪ ﺷﻬ&= #65262;ﺩ ﻫﺎﻯ ﺟﺪﻳﺪ'ﺳﺎ&= #65247;ﻚ ﮐﻢ ﻇﺮﻓﻴّﺖ ﺭ&#= 65165; ﺑﺪﺭﺟﻪﺍﻯ ﻫﻴ&#= 65184;ﺎﻧﺎﺕ ﻏﻴﺮ ﻗﺎﺑﻞ ﮐﻨ&= #65176;ﺮﻝ ﻣﻴﺮﺳﺎﻧﺪ.ﮐﻪ &= #64344;ﻴﺮ ﺍﻟﻬﻰ ﺳﺎﻟﻚ ﺧ&= #65262;ﺩﺭﺍ ﮐﻨﺘﺮﻝ ﻣﻴﮑﻨ&#= 65194;.ﻭ ﺍﻟّﺎ ﺍﻳﻦ ﻫﻴ&#= 65184;ﺎﻧﺎﺕ ﺟﺪﻳﺪ ﺳﺎﻟﮑﺎ&#= 65253;'ﺑﺪﻭﻥ ﻗﺒﻮﻝ ﻫﺪﺍﻳﺖ &= #64344;ﻴﺮ ﺍﻟﻬﻰ'ﺍﻭﺭﺍ ﺩ&= #65261;ﭼﺎﺭ ﺁﻏﺎﺯ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﻭ ﻏﺮﻭﺭ ﮐﻤﺎﻝ = ﻧﻬﺎﺋﻰ ﻣﻴﺮﺳﺎﻧﺪ.<o:p></o:p>= ﻟﻰ ﮔ᥾= 8;ﻪ ﺣﺎﺿﺮ ﻧﻴﺴﺖ'ﻧ&= #65166;ﻡ ﻭﺍﻗﻌﻴّﺖ ﺟﺪ= 5267;ﺪ ﺑﺮ ﻫﻨﺮ ﺧﻮﺩ ﺑ= ﮕﺬﺍﺭﺩ.ﺑﻠﮑﻪ ﺁﻧﺮﺍ ﺧﻠﻖ ﺟﺪ&= #65267;ﺪﻯ ﺯﻳﺒﺎ ﻭﻣؤثّž= 5; ﻭﺩﺭﺍﻣﺎﺗﻴﻚ ﻣﻴﮕﻮﻳﺪ. ﻣﻮﻧ&= #65194;ﺭﻳﺎﻥ ﻫﻠﻨﺪﻯ &#= 65193;ﺭﺻﺪﺩ ﺗﻠﻔﻴﻖ ﻓﻠﺴﻔ&#= 65258; ﻃﺒﻴﻌﻰ'ﻭ ﻓﻠﺴ&= #65236;ﻪ ﺗﺠﺮﻳﺪﻯ ﺍﺯ ﻣ&= #65166;ﺩﻩ ﻭﻣﻮﺿﻮﻉ ﻃﺒﻴ&#= 65228;ﻰ ﺩﺭ ﻫﻨﺮ ﻣﻴﺒﺎ&= #65207;ﺪ. ﻭ ﻣﻴﮕﻮﻳﺪ ﻫﻨ&= #65198; ﻣﺠﺮﺩ ﻣﺨﺎﻟﻒ &= #65175;ﺼّﻮﺭ ﻃﺒﻴﻌﻰ ﺍﺷﻴا= 569; ﺍﺳﺖ'ﻭﻟﻰ ﺑﺎ ﺧ= ﻮﺩ ﻃﺒﻴﻌﺖ ﻣﻌﺎﺭ&#= 65213; ﻧﻴﺴﺖ.ﺯﻳﺮﺍ ﺧ&= #65262;ﺩ ﻃﺒﻴﻌﺖ ﻧﻴﺰ ﺗ&= #65184;ﺮﻳﺪﻯ ﺍﺳﺖ.ﻭﻭﺍﺣﺪﻫ&#= 65166;ﻯ ﻫﺴﺘﻰ ﺩﺭ ﻃﺒﻴ&= #65228;ﺖ'ﺣﺘﻰ ﺃﺗﻢ ﻫﺎ ﻭ ﻣﻮﻟ= ﮑﻮل هاﻯﺴﺎﺯﻧﺪﻩ A= 219;ﺒﻴﻌﺖ ﻣﺎﺩﻯ ﺟﻬﺎﻥ'ﺧ&= #65262;ﺩ ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﮐ&= #65166;ﻣﻞ ﻃﺒﻴﻌﻰ ﺭﻭﺡ ﻓ&= #65198;ﺩﻯ ﻧﻮﻋﻰ ﺧﻮﺩ'ﻭ ﺭ= ﻭﺡ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ &#= 65191;ﻮﻳﺶ ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ﺩ&= #65197; ﻫﺴﺘﻰ ﻏﻴﺮ ﺍﺯ = ﺧﺪﺍ ﮐﺴﻰ ﻧﻴﺴﺖ. ﻭ ﻣ= ;ﻮﺟﻮﺩ ها ﻋﻤﻠﺎ ﺗﺠﻠ= 617;ﻴﺎﺕﺣﻘﺎﻳﻖ ﻣﺘﻔﺎﻭﺕ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﻣ&#= 65268;ﺒﺎﺷﻨﺪ.ﻭﻟی ﭽﺸﻢ ﻧﺰﺩﻳﻚ ﺑ&= #65268;ﻦ ﻭ ﺿﻌﻴﻒ ﺍﻧﺴﺎ&= #65253; ﺍﺳﺖ'ﮐﻪ ﺗﺮﺍﮐ&= #65250; ﻣﺎﺩﻯ ﺭﺍ ﻭﺟﻮ&= #65193;ﻯ ﻣﻴﺪﺍﻧﺪ ﻣﺎﻧ&#= 65256;ﺪ ﮐﻮﻩ.ﻭ ﺍﻭ</= span> &#= 65259;ﻨﺮ ﺭﺍ ﺷﻌﺒﻪﺍﻯ ﺍ&= #65199; ﻓﻠﺴﻔﻪ ﻃﺒﻴﻌ&#= 65264; ﻣﻴﺪﺍﻧﺪ'ﻏﺎﻓ&#= 65246; ﺍﺯ ﺍﻳﻨﮑﻪ ﻣﺎ&= #65261;ﺭﺍﻯ ﻓﻠﺴﻔﻪ ﻃﺒﻴﻌ&#= 65264;' ﻓﻠﺴﻔﻪ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﮑﻰ ﻗﺮﺍﺭ ﺩﺍﺭﺩ.ﮐ&= #65258; ﺗﺪﺑﻴﺮ ﻫﺴﺘﻰ &= #65251;ﺎﺩﻯ'ﻭ ﺍﺯ ﺟﻤﻠﻪ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﺯﻧﺪﻩ ﻭﺍﻧﺴﺎ&#= 65255;ﻬﺎﺭﺍ ﺍﺩﺍﺭﻩ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ.ﮐﻪ ﺍﺯ ﻣﺎﺩﻩ ﻣﺮﺩ&= #65257; ﻧﺒﺎﻳﺪ ﺍﻧﺘﻈ&#= 65166;ﺭ ﺍﻣﻮﺭ ﺣﺴّﻰ ﻭ &= #65197;ﻭﺣﻰ ﺭﺳﻴﺪﻩ ﺑﻌﻘﻞ &= #65261;ﻫﻨﺮ ﻭﺫﻭﻕ ﺑﺮﺗﺮ ﺍ&= #65199; ﻧﻮﻉ ﺑﺸﺮﻯ ﺩﺍ&= #65207;ﺖ. ناقد ﻫ&= #65256;ﺮﻯ ﺧﻮﺏ'ﺃﻧﺪﺭﻳﻪ &= #65251;ﺎﻟﺮﻭ ﺩﺭ ﺭﻭﺍﻥ ﺷﻨﺎ&= #65203;ﻰ ﻫﻨﺮ' ﻋﻈﻴﻢ ﺗﺮ= ﻳﻦ ﺗﺤﻠﻴﻞ ﻫﻨﺮﻯ &= #65197;ﺍ ﮐﺮﺩﻩ.ﻭ ﺻﺎﺣﺐ = ﻧﻈﺮ ﺑﺮﺍﻯ ﻳﻚ ﻣﺨﺎ&= #65247;ﻒ ﻫﻨﺮ ﺗﻘﻠﻴﺪ ﺑ&= #65262;ﺩ.ﻭ ﻫﺮ ﻧﻮﻉ ﺗﻤﺎﻳ&= #65246; ﺗﻌﺒﻴﺮﻣﻮﺿﻮ= 5227;ﻰ ﺁﺑﮋﮐﺘﻴﻮ ﺭﺍ'&= #65165;ﺯ ﻫﻨﺮ ﺩﻭﺭ ﮐﺮﺩ.= ﮐﻪ ﻣﻴﺨﻮﺍﺳﺖ ﺭﻧ&#= 64403; ﺍﻧﺴﺎﻧﻴّﺖ ﺑ= 5260;ﺘﺮ ﺑﺪﻫﺪ.ﻭﮔﻔﺖﻫ&#= 65256;ﺮ ﺍﺑﺪﺍﻋﻰ ﺍﺳﺖ'&= #65169;ﺮﺍﻯ ﺍﺭﺯﺷﻬﺎﻯ ﺍﻧ&#= 65204;ﺎﻥ.ﮐﻪ ﻋﺎﻟﻢ ﺟﺪﻳﺪ ﻧ&= #65166;ﺷﻨﺎﺧﺘﻪﺍﻯ ﺭﺍ ﺑﻮﺳﻴﻠﻪ ﻫ&= #65256;ﺮﻣﻨﺪ ﺧﻠﻖ ﻧﻤﺎﻳﺪ.ﻭ = ﮐﺎﺭﻯ ﺑﺤﻘﻴﻘﺖ ﻫﺮ ﻣ&= #65262;ﺿﻮﻋﻰ ﺩﺭ ﺑﺮﺍﺑﺮ ﻣﺎ = ﻭﻭﺟﻮﺩ ﺧﺎﺭﺟﻰ ﺁﻥ ﻧﺪ&= #65165;ﺭﺩ. ﻣﺎﻟﺮﻭ ﮐﻪ ﭘﺸ&= #65174; ﺑﻬﻨﺮ ﮐﻠﺎﺳﻴ&#= 65242; ﮐﺮﺩﻩ'ﻳﺎ ﺃﻫﻤ&= #65268;ّﺖ ﺁﻧﺮﺍ ﮐﻢ ﻣﻴﺪ&= #65165;ﻧﺪ'ﺯﻳﺮﺍ ﺳﺮﺍﺳﺮ ﺗﻘﻠﻴ&#= 65194; ﺑﻮﺩﻩ ﺍﺳﺖ. ﻏﺮ= ﺏ ﺑﻘﻮﻝ ﻣﺎﻟﺮﻭ'&= #64380;ﻨﺎﻥ ﮐﺮﺩﻩ ﮐﻪ ﮐﺎﺭ = ﺗﺸﺎﺑﻪ ﻋﺎﻣﻞ ﻣﻬﻤﻰ ﺩ&= #65197; ﻫﻨﺮ ﺷﺪﻩ ﺍﺳﺖ = ﻭﻟﻰ </spa= n>ﺩﺭﺍﻓﺮﻳﻘᥴ= 6; ﻭﺟﺰﺍﻳﺮ ﺍﻗﻴﺎﻧﻮس ﺁﺭ= 5165;ﻡ'ﺧﺒﺮﻯ ﺍﺯ ﺗﻘﻠﻴﺪ ﻧﺪ&= #65165;ﺭﻧﺪ.ﻭ ﺩﺭ ﻣﺼﺮ ﻭ ﺧﺎﻭ= ﺭﻣﻴﺎﻧﻪ ﻭﺧﺎﻭﺭ ﺩﻭﺭ ﻭ = ﺑﻴﺰﺍﻧس ﺗﻘﻠﻴﺪ ﺁﻧﻬﺎ'&= #65207;ﺒﻴﻪ ﺑﺘﻘﻠﻴﺪ ﺍﺭﻭ&#= 64344;ﺎﺋﻴﺎﻥﺩﺭ ﮐﺎﺭ ﻫﻨﺮ ﻧﻴﺴ&= #65174; . ﮔﻔﺘﻪﺍﻧﺪ ﮐﻪ= ﻫﻨﺮﻣﻨﺪ ﻣﻴﺪﺍﻧﺪ. ﭼﮕﻮ&= #65255;ﻪ ﺑﻄﺒﻴﻌﺖ ﻧﮕﺎ&#= 65257; ﮐﻨﺪ.ﻭﻟﻰ ﻧﻈﺮ = ﻫﻨﺮﻣﻨﺪ ﺩﺭﺑﻴﺸﺘﺮ ﺑﻬ&#= 65176;ﺮﻳﻦ ﺍﺳﺖ.ﺗﺎ ﻋﺎﻟﻢ = ﺧﺎﺭﺟﻰ ﻭ ﺍﺯ ﻃﺒﻴﻌﺖ'ﺁ= ﻧﭽﻪ ﻣﺮﺑﻮﻁ ﺑﺂثاA= 197; ﻫﻨﺮﻯ اﺳﺖ' ﻫﻨ&= #65198;ﻣﻨﺪ ﻧﮕﺎﻩ ﻣﻴﮑﻨﺪ.&= #65261; ﺍﻧﺴﺎﻥ ﻋﺎﺩﻯ &= #65259;ﻢ ﺍﺯ ﻃﺒﻴﻌﺖ ﺁﻧ&= #64381;ﻪ ﻣﺮﺑﻮﻁ ﺑﮑﺎﺭ&#= 65205; ﻫﺴﺖ ﻧﻈﺮﺩﺍﺭ&#= 65193;. ﺑﻨﻈﺮ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﺳﺘثناﺋﻰ ﮐʌ= 58; ﺩﺭ ﻣﺤﻴﻂ ﻫﻨﺮﺵ ﺍ&= #65203;ﺘﻌﺪﺍﺩﻯ ﺩﺍﺭﻧﺪ ﺗﻮﺟّ= 5258; ﺩﺍﺭﺩ. ﻳﻌﻨﻰ ﺑ= ﺮﺣﺴﺐ ﻣﻘﺎﻡ ﻋﻘﻞ ﻭ ﺳ= ﻤﭙﺎﺗﻴﻬﺎ ﻭ ﻧﺘﺎﻳﺞ ﺧﻮﺩ.= ﻭ ﻳﮑﻰ ﺍﺯ ﺧﺼﺎﻳ&= #65210; ﻋﻠﻢ ﻣﺎﺩﻩ ﺑﺪ&= #65203;ﺖ ﻫﻨﺮﻣﻨﺪ ﺍﺯ ﺑ&= #65268;ﻦ ﻣﻴﺮﻭﺩ. ﺩ᥷= 7; ﻫﻨﺮ ﻋﮑّﺎﺳﻰ ﻋﻤﻖ &#= 65187;ﻘﻴﻘﺖ ﺯﺍﻳﻞ ﻣﻴﮕﺮﺩ&#= 65193;.ﻭ ﻧﻴﺰ ﺣﺮﮐﺖ ﺩﺭ = ﻣﺠﺴّﻤﻪﺳﺎﺯA= 263;' ﻫﻨﺮﻣﻨﺪ ﻫﺮﭼ&#= 65258; ﺍﺯ ﻭﺍﻗﻌﻴّﺖ &#= 64400;ﺎﺭﺵ ﺑﮕﻮﻳﺪ' ﺣﺘﻤﺎ = ﺗﺒﺪﻳﻞ ﻭ ﺗﺤﻮﻳﻞ ﻭ ﻓﺎ= ﮐﺘﻮﺭ ﮔﺮﻓﺘﻦ ﺩﺭ ﻃﺒ&= #65268;ﻌﺖ ﮐﺮﺩﻩ'ﻭﺍﻭ ﻣﻴ&= #65192;ﻮﺍﻫﺪ ﻃﺒﻴﻌﺖ ﺭﺍ ﺧﻠ&= #65166;ﺻﻪ ﮐﻨﺪ.ﻭﻟﺬﺍ ﺟﻮ&= #65165;ﻧﺒﻰ ﺍﺯ ﻃﺒﻴﻌﺖ ﺭﺍ = ﻗﻄﻊ ﻭ ﺭﻫﺎ ﻣﻴﻨﻤﺎ&= #65267;ﺪ.ﻭ ﺩﺭ ﺻﻮﺭﺕ ﻇﺎﻫ&= #65198; ﺗﺒﺪﻳﻞ ﻣﻴﮑﻨ&#= 65194;. ﻭﻃﺒﻴﻌﺖ</sp= an> &#= 65197;ﺍ ﺑﺪﻭ ﺑﻌﺪ ﻣﻴﺮ&= #65203;ﺎﻧﺪ. ﺑﻨﻈﺮ ﻣﺎﻟﺮﻭ' = ﻫﻨﺮ ﻭﻗﺘﻰ ﺷﺮﻭﻉ ﻣ&= #65268;ﺸﻮﺩ'ﮐﻪ ﺩﺳﺘﮑﺎﺭﻯ ﻫﻨ&#= 65198;ﻣﻨﺪ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩ&#= 65193;.ﺑﺮﺍﻯ ﺍﻳﻨﮑﻪ ﻫﻨﺮﻯ &= #65193;ﺭ ﮐﺎﺭ ﺑﻮﺩﻩ ﺑﺎ&= #65207;ﺪ' ﺑﺎﻳﺪ ﺑﻴﻦ ﻣﻮ&= #65215;ﻮﻋﺎﺕ ﮐﺸﻴﺪﻩ ﺷﻮﺩ'ﮐ&= #65258; ﺑﺎ ﺧﻮﺩ ﺍﻧﺴﺎ&= #65253; ﺭﺍﺑﻄﻪﺍﻯﺪﺍ= 5197;ﺩ. ﮐﻪ ﻏﻴﺮ ﺍﺯ ﺭﺍ= ﺑﻄﻪ ﻣﺎ ﺑﺎ ﺧﻮﺩ ﻃﺒ= ﻴﻌﺖ ﺍﺳﺖ.<o:p></o:p> ﻣﻨﺸﺄ ﺍ= ;ﻳﻦ ﻭﻫﻢ'ﺭﺍﺑﻄﻪ ﻣ&= #65204;ﺘﻘﻴﻢ ﻫﻨﺮﻣﻨﺪ ﻭﻧﻤ&#= 65262;ﻧﻪ ﮐﺎﺭﺵ ﺩﺭ ﺗﻤﺮ&= #64400;ﺰ ﻓﮑﺮ ﺭﻭﻯ ﻫﻨﺮ&= #65259;ﺎﻯ ﻧﻘّﺎﺷﻰ ﻭ ﺗﻌ&#= 65170;ﻴﺮ ﺍﺳﺖ'ﻭ ﺑﻴﺎﻥ ﻫ= ﺎﻯ ﻧﻤﺎﻳﺸﻰ ﺍﺳﺖ. = ﺩﺭ ﻧﻘّﺎﺷﻰ ﻭ ﻣﺠ&#= 65204;ّﻤﻪ ﺳﺎﺯﻯ'ﻧﻮﻋﻰ ﺗ&= #65228;ﺒﻴﺮ ﻏﺮﻳﺰﻯ ﻳﺎ ﺷﺒ&= #65258; ﻏﺮﻳﺰﻯ ﺍﺯ ﺍﺣ&= #65204;ﺎس ﻭﻭﺟﺪﺍﻥ ﻭ ﺷﻌ&= #65262;ﺭ ﻓﮑﺮﻯ ﻣﻄﺮﺡ ﺍ&= #65203;ﺖ.ﭼﻮﻥ ﺍﻭﻝ ﺍﻧﺴﺎﻥ ﺻ&= #65188;ﺒﺖ ﻣﻴﮑﻨﺪ'ﻭ ﺑﻌﺪ&= #65165; می ﻨﻮﻳﺴﺪ'ﮐﻪ= 5193;ﺭﻫﻨﺮ ﭘﻴﺎﺩﻩ ﮐﻨﺪ. ﺍ= ﻃﻔﺎﻝ ﺩﺭﻧﻘّﺎﺷﻰ ﺧ= 5262;ﺩ ﻧﻴﺰ ﺗﻌﺒﻴﺮﻯ &= #65165;ﺯ ﻣﺸﺎﻫﺪﺍﺕ ﺧﻮ&#= 65193; ﺩﺍﺭﻧﺪ ﮐﻪ ﺩﺭ&= #65153;ﻥ ﻧﻮﻋﻰ ﺗﺴﻠﻴﻢ &= #65169;ﻬﺴﺘﻰ ﺍﺳﺖ.ﻭﻟﻰ ﺩﺭ ﻧ= ﻤﺎﻳﺸﮕﺎﻩ ﺑﺰﺭگ ﺴﺎﻟﺎﻥ'&#= 65175;ﺴﻠّﻂ ﻭ ﺩﺧﺎﻟﺖ ﺩﺭ ﮐ= ﺎﺭ ﺩﻧﻴﺎ ﻭ ﻃﺒﻴﻌ&= #65174; ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ. = ﺑﻠﻮﻍ ﺳﻦ ﺭﺷﺪ'ﺑﻤﻌﻨ&= #65264; ﻗﺪﺭﺕ ﺑﺮ ﺗﺴﻠ&= #65218; ﻭﻣﺎﻟﮑﻴّﺖ ﺩ= 5197; ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﻭ = ﻓﺮﻕ ﻃﻔﻞ ﻭﻫﻨﺮﻣﻨ&#= 65194; ﻓﺮﻕ ﺑﻴﻦ ﻗﻬﺮ&= #65251;ﺎﻥ ﺷﻬﺮﻫﺎﻯ ﺍﻓﺴ&#= 65166;ﻧﻪﺍﻯ ﻳﺎ ﺍﻳﺪﺋﻮﻟﻮ&#= 64394;ﻯ ﺗﻴﻤﻮﺭ ﻟﻨﮓ ﺍ&= #65203;ﺖ. ﭼﻮﻥ ﺗﺼﻮﺭ= ;ﺍﺕ ﻃﻔﻞ ﺗﻤﺎﻡ ﺷﺪ'= ﮐﻢ ﮐﻢ ﻧﻘّﺎﺷﻰ ﺁ&#= 65255;ﻬﺎ ﺷﺒﻴﻪ ﻧﻘّﺎﺷ= 5264; ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65268;ﮕﺮﺩﺩ.ﺣﺘﻰ ﺍﮔﺮ ﻧﻘّﺎﺷﻰ &#= 65219;ﻔﻞ ﺑﺎﻗﻰ ﻧﻤﺎﻧﺪ. = ﺭﻭﺡ ﺍﺑﺪﺍﻉ ﺁﻥ ﺩﺭ = ﻃﻔﻞ ﺯﺍﻳل ﻤﻴﮕﺮﺩ= 5193;. ﺣﺘﻰ ﺍﮔﺮ ﻃﻔﻞ = ﻣُﺒﺪﻉ ﺑﺎﺷﺪ'ﺑﺎﺯ ﺍﻭ&= #65197;ﺍ ﻧﻤﻴﺘﻮﺍﻥ ﻫﻨ&#= 65198;ﻣﻨﺪ ﺧﻮﺍﻧﺪ.ﺩﺭ ﻭﺍ&= #65239;ﻊ ﺍﻃﻔﺎﻝ ﺑﻬﺘﺮ&#= 65153;ﻟﺖ ﺩﺳﺖ ﺍﺭﻭﺍﺡ ﻣ&= #65194;ﺑّﺮ ﺧﻮﺩ ﻫﺴﺘﻨﺪ. ﺯ= ﻳﺮﺍ ﻫﻨﻮﺯ ﺭﻭﺍﻥ ﺁ&= #65247;ﻮﺩﻩ </spa= n>ﻭﺑﺎﺭﮐﺶ ﻧʋ= 94;ﺍﺭﻧﺪ'ﮐﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺑ&#= 65200;ﺭﮔﺴﺎﻝ ﺗﺎﺑﻊ ﺭﻭﺍﻥ ﺍ&= #65251;ّﺎﺭﻩ ﻭ ﺳﻤﭙﺎﺗﻰ ﻫﺎ = ﻭ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘ= ﻴﺪﻩ ﻫﺎﻯ ﺧﻮﺩ ﻫﺴﺘ&= #65256;ﺪ.ﻣﮕﺮ ﺍﻳﻦ ﻫﻨﺮﻣﻨﺪ &= #64400;ﺎﻣﻞ ﺍﻟﻬﻰ ﭘﺎﻙ ﺭﻭ&= #65165;ﻥ ﺷﺪﻩ ﻣﻴﺒﺎﺷﺪ' = ﮐﻪ ﻋﻘﻞ ﺑﺮﺗﺮ ﻭﻋ&= #65262;ﺍﻃﻒ ﺍﻧﺴﺎﻧﻰ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺩﺍﺭﺩ. ﻃﻔﻞ ﻣﺎ= ﻟﻚ ﻣﻮﻫﺒﺖ ﺧﻮﻳﺶ &= #65165;ﺳﺖ.ﺍﻳﻦ ﻣﻮﻫﺒﺖ ﻃﻔﻞ ﺍ&= #65203;ﺖ'ﮐﻪ ﺍﻭﺭﺍ ﺩﺭ ﮐﻨﺘ&= #65198;ﻝ ﺩﺍﺭﺩ.ﻭ ﺑﻬ᥵= 6;ﺮ ﺗﺎﺑﻊ ﺗﺪﺑﻴﺮ &= #65197;ﻭﺡ ﻣﺪﺑّﺮ ﺧﻮﺩ' ﻭ&= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﻳﺶ ﻣ&= #65268;ﺒﺎﺷﺪ. ﮐﻪ ﺁﻟﻮﺩﮔﻴﻬ&#= 65166;ﻯ ﺗﻮﻟﺪ ﮐﻨﻮﻧﻰ &= #65169;ﺸﺮﻯﻔﻌﻠﻰ ﺧﻮﺩ ﺭﺍ ﻧﺪﺍﺭ&= #65193;. ﻭ ﻃﻔﻞ ﻧﻤﻰ ﺗﻮ= ﺍﻧﺪ ﮐﺎﺭ ﺟﺪﻳﺪﺵ ﺭ&= #65165; ﺑﮑﺎﺭ ﻗﺒﻠﻰ ﺧ&= #65262;ﺩ ﻣﺮﺑﻮﻁ ﮐﻨﺪ'ﺗ&= #65166; ﺑﺨﻮﺍﻫﻴﻢ ﻧﺴ&#= 65170;ﺖ ﺑﮑﺎﺭﻫﺎﻯ ﻗﺒ&#= 65248;ﻰ ﺍﻭ ﺗﻌﺎﻟﻰ ﻫﻨ&= #65198;ﻯ ﺍﻭﺭﺍ ﻣﻘﺎﻳﺴ&#= 65258; ﮐﻨﻴﻢ. ﻫﻨﺮ ﻫﺎ= ﻯ ﺍﻃﻔﺎﻝ ﺁﺭﺯﻭ&#= 65259;ﺎ ﻭ ﺭؤﻳﺎﻫﺎﻯ ﺁ&#= 65255;ﻬﺎ ﺍﺳﺖ.ﻭلی ﺪﺭ ﺑ&#= 65200;ﺭﮔﺴﺎﻟﺎﻥ ﺗﻤﻠّﻚ ﻭﮐﻨﺘ= 5198;ﻝ ﺭؤﻳﺎﻫﺎ ﻭ ﺁﺭ&#= 65199;ﻭﻫﺎ ﺍﺳﺖ.ﺍﻟﺒﺘﻪ ﺍ&= #65219;ﻔﺎﻝ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮﻯ = ﺧﻮﺩ'ﺑﻘﺼﺪ ﺗﻌﺎﻟﻰ ﻋﻤﻞ ﻧ&= #65252;ﻰ ﮐﻨﻨﺪ.ﺑﻠﮑﻪ ﻟ&= #65196;ﺕ ﺍﺯ ﻫﻨﺮ ﺧﻮﺩ'ﺩ= ﺭﺳﻄﺢ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺧ&= #65262;ﺩ ﺭﺍﻣﻴﺒﺮﻧﺪ. ﻓ&= #65166;ﺻﻠﻪ ﻋﻤﻴﻖ ﺩﺭ ﮐﺎﺭ = ﮐﻮﺩﻙ' ﻭ ﮐﺎﺭ ﻫﻤﺎﻥ ﮐ= ﻮﺩﻙ ﺩﺭ ﺑﺰﺭﮔﺴﺎﻟ&#= 65264; ﻭﺟﻮﺩ ﺩﺍﺭﺩ.ﮐ&= #65258; ﺭﺑﻄﻰ ﺑﻴﻦ ﮐﺎ&= #65197;ﻫﺎﻯ ﻗﺒﻠﻰ ﻭ ﺑﻌﺪﻯ&= #65166;ﻭ </spa= n>ﻧﻴﺴﺖ. ﻧﻤﻴA= 176;ﻮﺍﻥ ﮔﻔﺘﻪ ﻣﻮﺭﻳس &#= 64404;ﺮﺩﺳﺮ ﺁﻣﺮﻳﮑﺎﺋﻰ ﺭ&#= 65165; ﻗﺒﻮﻝ ﮐﺮﺩ'ﮐﻪ = ﻫﻨﺮ ﺍﻃﻔﺎﻝ ﺭﺍ ﺑﺮ = ﺍﺳﺎس ﺍﺣﺴﺎس ﺧﻮﺩ'ﻭ&#= 65193;ﺭ ﺑﺰﺭﮔﺴﺎﻟﻰ ﺑ&#= 65198; ﺍﺳﺎﺵ ﺭؤﻳﺖ ﻭ &= #65193;ﻳﺪﮔﺎﻩ ﻣﻘﺎﻡ ﻋﻘﻠﻰ ﺧ&= #65262;ﺩﻣﻴﺪﺍﻧﺪ.ﻭ= 5263; ﻣﻌﺘﻘﺪ ﺍﺳﺖ'ﮐ&= #65258; ﻫﻨﺮﻣﻨﺪ ﺑﺎ ﭼ&= #65208;ﻢ ﮐﺎﺭ ﻣﻴﮑﻨﺪ' ﻧ= ﻪ ﺩﺳﺘﻬﺎﻳﺶ. ﻭ ﺩ= ﺭ ﺍﻃﻔﺎﻝ ﻫﻨﺮ ﺑ&= #65176;ﻤﺎﻡ ﻣﻌﻨﻰ ﻭﺟﻮﺩ ﻧ&= #65194;ﺍﺭﺩ. ﻋﻠّﺖ ﮐﺎﺭ ﻫﻨ&#= 65198;ﻯ ﻃﻔﻞ' ﺑﺎ ﮐﺎﺭ ﺑ= ;ﺰﺭﮔﺴﺎﻟﻰ ﺍﻭ ﺍﻳﻦ ﺍﺳﺖ' ﮐ= ;ﻪ ﻃﻔﻞ ﺩﺭ ﻃﻔﻮﻟ&= #65268;ّﺖ ﺭﺳﻮﻡ ﺧﻴﺎﻟﻰ &= #65191;ﻮﺩﺭﺍ'ﺑﺮ ﺍﺳﺎس ﮐﺸﺶ ﺷﺨ&#= 65212;ﻰ ﻃﻔﻞ ﻣﻌﺎﻟﺠﻪ &= #65261;ﺍقع ﻤﻴﻨﻤﺎﻳﺪ.ﻭﻃ&#= 65236;ﻞ ﻫﻨﻮﺯ ﺍﻧﺘﺰﺍ&#= 65225; ﺫﻫﻨﻰ ﻭ ﺍﺑﺪﺍ&= #65227;ﻰ ﻧﺪﺍﺭﺩ.ﻭ ﺗﻘﻠ&= #65268;ﺪ ﻧﺎﺷﻴﺎﻧﻪ ﻣﻴ&#= 64401;ﻨﺪ. ﻭ ﺻﺎﺩﻗﺎﻧﻪ ﻋ&= #65252;ﻞ ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﺑ&= #65166;ﻟﻎ ﺁﮔﺎﻩ ﺍﺯ ﺧﺎﺭ&= #65181;'ﺑﺮﺣﺴﺐ ﺭؤﻳﺖ ﺧﻮﺩﺵﻋ= 5252;ﻞ ﻣﻴﮑﻨﺪ.ﻭ ﭼﺸﻢ = ﺍﻭ ﺁﻧﭽﻪ ﺭﻭﺍﻧﺶ &= #65251;ﻴﺨﻮﺍﻫﺪ </spa= n>ﻣﻴﺒﻴﻨﺪ ﻭʋ= 75;ﻮﺟّﻪ ﻣﻴﮑﻨﺪ . ﻭﻟﻰ ﻃ= ;ﻔﻞ ﻫﻴﭻ ﺗﻠﺎﺵ ﺑﺮ&= #65165;ﻯ ﻣﻘﺎﻭﻣﺖ ﺍﺭﺍ&#= 65193;ﻯ ﺩﺭ ﺑﺮﺍﺑﺮ ﻋﺎ&= #65247;ﻢ ﻭﺍﻗﻊ ﻧﺪﺍﺭﺩ'&= #65175;ﺎ ﺑﺨﻮﺍﻫﺪ ﺁﻧﺮ&#= 65165; ﮐﻨﺘﺮﻝ ﮐﻨﺪ ﻭ = ﺗﺮﺳﻴﻢ ﻧﻤﺎﻳﺪ.<o:p></o:p> ﺑ= ﻨﻈﺮ ﻣﺎﻟﺮﻭ'ﻃﻔﻞ ﺑ&= #65166; ﻭﺍﻗﻊ ﺧﺎﺭﺟﻰ &= #65197;ﻭﺑﺮﻭ ﻣﻴﺸﻮﺩ ﺗﻌﺒﻴ&#= 65198; ﻭ ﺑﻴﺎﻥ ﺁﻥ ﺩﺭ= ﮐﺎﺭ ﻫﻨﺮﻯ ﻭﻯ' ﻓﻮﺭ= ﺍ ﻣﺘﻠﺎﺷﻰ ﻣﻴﺸ&#= 65262;ﺩ.ﻭ ﺍﺣﺴﺎس ﻣﺴؤﻟA= 268;ﺖ ﻫﻢ ﻧﺪﺍﺭﺩ.ﻃﻔ&= #65246; ﺩﺭ ﻫﻨﺮ &#= 65191;ﻮﺩ ﻣﺒﺎﺭﺯﻩﺍﻯ ﻧ&#= 65194;ﺍﺭﺩ'ﭘﺶ ﺗﻌﺎﻟﻰ ﻫﻢ ﻧﺪ&= #65165;ﺭﺩ'ﺯﻳﺮﺍ ﻧﻤﻴﺘﻮﺍﻧﺪ ﻭ &= #65255;ﻤﻴﺪﺍﻧﺪ ﭼﮕﻮﻧﻪ ﻣﻘﺎﻭ&#= 65251;ﺖ ﮐﻨﺪ'ﻭ ﺑﮑﺠﺎ ﻣ= ﻴﺨﻮﺍﻫﺪ ﺑﺮﻭﺩ ﮐﻪ ﻫﺪﻓ&= #1740; ﻤﺸﺨﺺ ﻧﺪﺍﺭﺩ .= ﺭﺳﻮﻡ ﺍﻃﻔﺎﻝ ﮐﺎﻣﻠ&#= 65166; ﺑﺎ ﺍﺭﺍﺩﻩ ﺁﻧ&= #65260;ﺎ ﻓﺎﺻﻠﻪ ﺩﺍﺭﺩ &= #65261; ﺑﺎ ﺷﺮﻭﻉ ﺍﺭﺍ&= #65193;ﻩ'ﮐﺎﺭ ﻃﻔﻞ ﺑﻬﻢ ﺧﻮﺍ&= #65259;ﺪ ﺭﻳﺨﺖ.ﻃﻔﻞ ﺍﺯ = ﻫﻨﺮﺧﻮﺩﺵ ﻫﺮ ﺍﻧﺘﻈﺎﺭﻯ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ'ﺗﻮﻗّﻊ &#= 65259;ﺸﻴﺎﺭﻯ ﻓﮑﺮﻯ ﻭ ﮐﻨﺘﺮ&= #65245; ﺍﺭﺍﺩﻩﻳﺎ ﺧﻮ&#= 65267;ﺸﺘﻦ ﺩﺍﺭﻯ ﻧﺪﺍﺭﺩ.&= #65169;ﻴﻦ ﻃﻔﻞ ﻭ ﺟﻬﺎﻥ ﻫ= ﻨﺮ ﺭﺍﺑﻄﻪﺍﻯ ﻭﺟ&#= 65262;ﺩ ﻧﺪﺍﺭﺩ ﻭ ﺍﮔﺮ = ﺍﺳﺘﻌﺪﺍﺩﻯ ﻫﻢ ﺑﺎﺷﺪ ﻗﺎﺑ&= #65246; ﺗﻌﻘﻴﺐ ﻭ ﭘﻴﮕ&= #65268;ﺮﻯ ﻧﻴﺴﺖ.ﻭ ﺑﺎﻟﺄ&= #65191;ﺮﻩ ﻫﻨﺮ ﻃﻔﻮﻟﻴّ= 5174; ﺑﺎ ﭘﺎﻳﺎﻥ ﻃﻔ&= #65262;ﻟﻴّﺖ ﺯﺍﻳﻞ ﻣﻴﮕﺮﺩ&#= 65193;.<o:p></o:p> ﺑﺮﺭﺳﻰ= ﺷﺮﻭﻉ ﮐﺎﺭ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ'&= #64400;ﻪ ﻫﻴﭻ ﮐﺪﺍﻡ ﺍﺯ = ﻃﺒﻴﻌﺖ ﺷﺮﻭﻉ ﻧﮑﺮﺩﻩ&#= 65165;ﻧﺪ.ﺑﻠﮑﻪ ﺍﺯ ﺍﺳﺘﺎﺩﻯ ﮐ&= #65258; ﻣﺤﺒﻮﺏ ﺁﻧﻬﺎ &= #65169;ﻮﺩﻩ ﺗﻘﻠﻴﺪ ﮐﺮﺩﻩ&#= 65165;ﻧﺪ. ﺃﺻﻞ ﺩﺭ ﺗﻘﻠﻴ&= #65194; ﻫﻨﺮﻣﻨﺪ ﺍﺯ ﻃ&= #65170;ﻴﻌﺖ ﻧﻴﺴﺖ ﺑﻠﮑﻪ ﺍ&= #65199; ﺟﻬﺎﻥ ﻫﻨﺮ ﺍﺳ&= #65174;. ﻫﻴﭻ ﮐﺪﺍﻡ ﺷﺮ&= #65261;ﻉ ﮐﺎﺭ ﺧﻮﺩﺭﺍ ﺍ&= #65199; ﻫﻴﺠﺎﻥ ﺩﻳﺪﻥ &= #65251;ﻨﻈﺮﻩﺍﻯ ﻃﺒﻴﻌﻰ ﺷﺮﻭﻉ &= #65255;ﮑﺮﺩﻩﺍﻧﺪ' ﻳﺎ ﺍﻳﻨﮑﻪ ﻭﺍ&= #65239;ﻌﻪﺍﻯ ﺩﺭﺍﻣﺎﺗﻴﻚ ﺁ&#= 65255;ﻬﺎ ﺭﺍ ﺗﺤﺮﻳﻚ ﺑﻬ&= #65176;ﺮ ﻧﮑﺮﺩﻩ ﺍﺳﺖ. ﻭ= ﻟﻰ ﻋﻠّﺖ ﻣﻮﻫﺒﺖ &#= 65259;ﻨﺮﻯ' ﺗﻤﺎس ﺭﻭﺡ ﺣﻴ&#= 65262;ﺍﻧﻰ ﻫﻨﺮﻣﻨﺪ ﺑﺎﮐ&#= 65166;ﺭﻫﺎﻯ ﻫﻨﺮﻯ ﺍﺳﺖ.ﮐﻪ = ﺍﻭﺭﺍ ﺑﻴﺪﺍﺭ ﻭ ﺗﺤﺮ&= #65267;ﻚ ﮐﺮﺩﻩ ﺍﺳﺖ ﻭﻟ&= #65264; ﺑﻴﻦ ﻣﺮﺣﻠﻪ ﺗ&= #65240;ﻠﻴﺪ ﺍﺯ ﻧﻤﻮﻧﻪ ﻫﺎ&= #65263; ﻫﻨﺮﻯ'ﺑﻤﺮﺣﻠ&#= 65258; ﺍﺑﺘﮑﺎﺭ ﺟﺪﻳ&#= 65194; ﻣﺒﺎﺭﺯﻩﺍﻯ ﺩ&#= 65197; ﻫﻨﺮﻣﻨﺪ ﻣﻴﺮ&#= 65203;ﺪ.ﻭ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺩ&#= 65197; ﺳﺮﺍﺳﺮ ﻋﻤﺮ ﺧ&= #65262;ﺩ ﺍﺗّﮑﺎﺋﻰ ﺑﻄ= 5170;ﻴﻌﺖ ﻭﻭﺍﻗﻊ ﻧﺪﺍﺷ&#= 65176;ﻪﺍﻧﺪ.ﺑﻠﮑﻪ ﺑﻬﻨﺮ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ ﻣﺤﺒﻮﺏ ﺧﻮﺩ ﺗ&= #65262;ﺟّﻪ ﺩﺍﺭﻧﺪ. ﻫ᥷= 8; ﻫﻨﺮﻣﻨﺪﻯ ﺑﺰﺭﮒ'ﺳﺎﺑﻘﻪ&#= 65165;ﻯ ﺑﺎ ﮐﺎﺭ ﻫﻨﺮﻯ = ﺩﻳﮕﺮﺍﻥ ﺩﺍﺭﻧﺪ. ﺩﺭ ﻫﻨ= ﺮ ﺣﺮﮐﺘﻰ ﮐﻪ ﺗﮑ&= #65166;ﻣﻞ ﻃﺒﻴﻌﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ ﻭﺟﻮﺩ ﺩﺍﺭﺩ' ﻧ= ﺘﻴﺠﻪ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺭﻭﺍﻥ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﺳﺖ'ﻭﻧﻪ ﺗﮑﺎ&= #65251;ﻞ ﻋﻤﻮﺩﻯ ﺩﺭ ﮐﺎ&= #65197; ﺳﺎﻟﮑﺎﻥ ﻫﻨﺮ &= #65153;ﻣﻮﺯﺍﻥ' ﮐﻪ ﻫﻨﺮ ﺍﻟﻬﻰ = ﺭﺍ ﻣﻰ ﺟﻮﻳﻨﺪ. ﻭ ﻣ= ;ﻴﺨﻮﺍﻫﻨﺪ ﺫﺍﺕ ﻭ ﮊﻧﺘﻴﻚ = ﺭﻭﺡ ﺣﻴﻮﺍﻧﻰ ﻭ ﺑﺸ&= #65198;ﻯ ﺧﻮﺩﺭﺍ ﺍﺻﻠﺎ&#= 65185;'ﻭ ﺑﺮﻭﺡ ﺍﻟﻬﻰ ﺗ&= #65170;ﺪﻳﻞ ﮐﻨﻨﺪ. ﻭﻫﻤﻪ ﺍ= ﻳﻦ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺑ&#= 65200;ﺭﮒ ﺩﺭ ﺍﻭﺍﺋﻞ ﮐﺎ&= #65197; ﻫﻨﺮﻯ ﺧﻮﺩ'ﺍﺯ = ﻣﻨﺎﻇﺮ ﻃﺒﻴﻌﺖ ﻧﻴﺰ ﻋ&= #65248;ﺎﻗﻤﻨﺪﻯ ﻧﺸﺎﻥ ﻣﻴﺪﺍﺩ&#= 65255;ﺪ. ﻫﻨﺮﻣﻨﺪﺍﻥ ﭘ&#= 65268;ﺮﻭ ﻣﮑﺎﺗﺐ ﻫﻨﺮﻯ &= #65239;ﺒﻠﻰ ﺑﻮﺩﻩ'ﮐﻪ ﺍﻳﻨ&= #65242; ﺧﻮﺩ ﻧﻴﺰ ﻣﮑﺘ&= #65170;ﻰ ﺍﺭﺍﺋﻪ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ.<o:p></o:p> ﺗﻘﻠﻴﺪ= ﺍﺯ ﺑﺰﺭﮔﺎﻥ ﻫﻨﺮ'&= #65255;ﻮﻋﻰ ﻣﺸﺎﺭﮐﺖ ﺑﺎ ﺁ&= #65255;ﻬﺎ ﺍﺳﺖ.ﻭﻟﻰ ﺗﻨﻬ&= #65166; ﻣﺸﺎﺭﮐﺖ ﺩﺭ ﻫ&= #65256;ﺮ'ﻭ ﻧﻪ ﺩﺭ ﺯﻧﺪﮔﻰ = ﻭ ﺍﺣﺴﺎس ﺍﺯ ﺯﻧ&#= 65194;ﮔﻰ.ﮔﺮﭼﻪ ﺑﺎﺯ ﺍﻧﻔﻌﺎﻝ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﻭ ﺧﻮﺩ= ﻧﻴﺰ ﻋﺎﻃﻔﻪﺍﻯ ﺩﺍ&#= 65197;ﻧﺪ ﮐﻪ ﻣﻴﺨﻮﺍﻫﻨ&#= 65194; ﺟﺎﻭﻳﺪﺍﻥ ﺷﻮ&#= 65255;ﺪ'ﻭ ﺩﺭ ﺃثرﻫﻨﺮﻯ = 5191;ﻮﺩﺷﺎﻥ. ﻫﻨﺮﻣﻨﺪﺍﻥ ﺩ&#= 65197; ﺍﺑﺘﺪﺍﻯ ﮐﺎﺭ &= #65259;ﻨﺮﻯ' ﻧﻪ ﺗﻤﻠّﻚ ﺍﺷ&#= 65268;اء ﻭﻧﻪ ﻓﺮﺍﺭ ﺍﺯ = ﺫﺍﺕ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻧﻈ= ﺮ ﺩﺍﺭﻧﺪ. ﻭ ﻗﺼﺪ= ﺗﻌﺒﻴﺮﻯ ﻫﻢ ﻧﺪﺍﺭﻧﺪ.ﺑ&= #65248;ﮑﻪ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺑ&#= 65166; </spa= n>ﻫﻨﺮﻣﻨﺪﺍ᥽= 3; ﺍﺧﺘﻠﺎﻁ ﻭ ﺍﻣﺘﺰﺍﺝ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ. ﻟﺬﺍ ﺑﻴ= ﻦ ﻫﻨﺮ ﮐﻮﺩﻙ ﻭ ﺑ= ﺰﺭﮔﻰ ﺍﻭ'ﺭﺍﺑﻄﻪﺍﻯ &= #65251;ﺴﺘﻘﻴﻢ ﻧﻴﺴﺖ.ﻣﮕﺮ ﺳﺎ&= #65267;ﺒﺮﻧﻴﺘﻴﻜﻬA= 166;ﻯ ﺟﺴﻤﺎﻧﻰ ﻭ ﻓﮑ&= #65198;ﻯ.ﺗﻘﻠﻴﺪ ﺁثاﺭ ﺑﺰﺭﮔﺎA= 253; ﻧﻮﻋﻰ ﺑﺮﺍﺩﺭ&#= 65263; ﻭ ﺩﻭﺳﺘﻰ ﺍﺳﺖ.= ﻫﻨﺮﻣﻨﺪﻯ ﮐﻪ ﺯﻭﺩﺗﺮ ﺑﺰ&= #65197;ﮔﺎﻥ ﺭﺍ ﺗﻘﻠﻴﺪ ﮐﺮ&= #65193;' ﻣﻴﺘﻮﺍﻧﺪ ﻫﻨ&#= 65198;ﻣﻨﺪﻯ ﭘﻴﺶ ﺗﺎﺯ ﺑﺎﺷ&= #65194;. ﮐﻪ ﻣﺮﺣﻠﻪ ﺁﻣ&= #65166;ﺩﮔﻰ ﺑﺮﺍﻯ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﻟﻬی ﮐﺎﻣﻞ ﺷ&#= 65194;ﻥ اﺳﺖ'ﮐﻪﻧﺒﺎﻳ= 5194; ﺗﺴﻠﻴﻢ ﺭﻭﺡ ﻣ&= #65194;ﺑّﺮ ﮐﻨﻮنی ﻮ ﮊﻧﺘ= 5268;ﻚ ﺭﻭﺣﻰ ﻭ ﺷﺄﻥ ﻣ= ﻘﺎﻡ ﺍﻟﻬﻰ ﺭﻭﺍﻥ ﺧ&= #65262;ﺩ ﺷﻮﺩ. ﻫﺮ ﻫﻨﺮﻣ= ﻨﺪﻯ ﮐﻮﭼﻚ ﻳﺎ ﺑﺰﺭ&= #64402;'ﺣﺘﻤﺎ ﺁﺗﻠﻴﻪﺍﻯ ﺭﺍ &= #65197;ﻓﺖ ﻭ ﺁﻣﺪ ﺩﺍﺷﺘﻪ = ﺍﺳﺖ.ﻭ ﺗﻔﺎﻭﺕ ﮐﺎﺭ ﺁ&= #65255;ﻬﺎ ﺩﺭ ﺍﻧﺘﺨﺎﺏ ﻣ&= #65262;ﺍﺩ ﻭﻣﻮﺿﻮﻋﺎﺕ ﻧ&#= 65268;ﺴﺖ.ﺑﻠﮑﻪ ﺍﻧﺘﺨﺎﺏ ﻣﻌﻠ&#= 1617;ﻢ ﺍﺯ ﺑﻴﻦ ﺩﻳﮕﺮ = ﻣﻌﻠّﻤﻴﻦ ﺍﺳﺖ.ﻣﻮﺿﻮﻋﺎ&#= 65175;ﻰ ﺭﺍ ﮐﻪ ﻣﻠﺎﺣﻈ&= #65258; ﻣﻴﮑﻨﻴﻢ'ﺩﺭ ﺳ&= #65198;ﺍﺳﺮ ﻧﺴﻠﻬﺎﻯ ﻫﻨﺮ&#= 65251;ﻨﺪ ﺟﺎﻟﺐ ﻧﻈﺮ ﺑﻮ&= #65193;ﻩﺍﻧﺪ ﺑﺮﺍﻯ ﺟﺒﺮﺍﻥ &= #65175;ﻮﺍﻓﻖ ﻫﺮﻳﻚ ﺍﺯ ﺳﺮﻣ&= #65208;ﻖ ﻫﺎ'ﺑﺎ ﺗﻠﻔﻴﻖ = ﻫﻤﻪ ﻣﮑﺎﺗﺐ ﺑﺎﻫﻢ. = ﭼﻮﻥ ﻓﻠﺎﺳﻔﻪ ﺍﻟﺘ&#= 65240;ﺎﻃﻰ'ﻣﺎﻧﻨﺪ ﻧﻘّﺎﺷﻰ ﻣﺮﻳ= 5250; ﻣﻘﺪس ﻳﺎ ﻣﻨﺎ&#= 65223;ﺮ ﺧﺮﺍﻓﺎﺗﻰ ﻭ ﺩ&= #65267;ﻨﻰ'ﻭﺟﺸﻨﻬﺎ= 5263; ﮐﺎﺭﻧﻮﺍﻝ.ﻭ ﺁ&= #65255;ﭽﻪ ﮐﻪ ﻧﻈﺮ ﻣﺎ ﺭﺍ= ﺟﻠﺐ ﻣﻴﮑﻨﺪ'ﺣﻘﻴﻘ&#= 65174; ﺑﺎ ﻭﺍﻗﻌﻴّﺎ= 5173; ﮐﻪ ﺃثرﻫﻨﺮﻯ = 5255;ﺸﺎﻥ ﻣﻴﺪﻫﺪ ﻧﻴﺴﺖ'&= #65169;ﻠﮑﻪ ﺑﺴﺒﺐ ﺍﻳﻨﮑﻪ &= #65251;ﺎ ﺭﺍ ﺍﺯ ﻋﺎﻟﻢ ﻭ= ﺍﻗﻊ ﻣﺎﺩﻯ ﺟﺪﺍ ﻣﻴ&= #64401;ﻨﺪ.<o:p></o:p> ﺩﺭ ﻧﻘّ= ﺎﺷﻰ ﭼﻴﻨﻰ ﻭ ﺷﺮﻗﻰ&= #65193;ﺭ ﻫﻨﺮ ﺗﺴﻠﻴﻢ ﺷ&= #65194;ﻥ ﻫﻨﺮﻯ ﻧﻴﺴﺖ. ﮐ= ﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺑ&#= 65200;ﺭﮒ ﺩﺭ ﺍﻭﺍﺧﺮ'ﺁﻧ&= #65260;ﻢ ﺑﻨﺪﺭﺕ ﺑﺘﺴﻠ&#= 65268;ﻢ ﻫﻨﺮﻯ ﻣﻴﺮﺳﻨ&#= 65194; ﺟﻬﺎﻥ ﻫﻨﺮﻯ ﻟ&= #65166;ﺯﻡ ﻧﻴﺴﺖ' ﮐﻪ ﺿﺮﻭ= ﺭﺗﺎ ﺑﺮ ﺟﻬﺎﻥ ﻭﺍﻗ&= #65226; ﻓﺎﻳﻖ ﺁﻳﺪ.ﻳﺎ = ﺑﺮ ﺣﻘﻴﻘﺖ ﻣﺘﻌﺎ&#= 65247;ﻰ ﺗﺮ ﺑﺮﺳﺪ. ﺑﻠﮑ= ﻪ ﻋﺎﻟﻤﻰ ﺍﺳﺖ'ﮐ&= #65258; ﺑﺎﻳﺪ ﺁﻧﺮﺍ ﺑ&= #65188;ﻘﻴﻘﺖ ﺑﺎﺯ ﮔﺮﺩﺍﻧﻴ&#= 65250; ﮐﻪ ﺭﻭﺡ ﺳﻮﮊﻩ = ﻫﻨﺮﻯ ﻭ ﻣﺘﺎﻓﻴﺰﻳﮑ&#= 65264; ﻣﻴﺮﺳﺪ. ﻫﻨﺮﻣ&= #65256;ﺪ ﺁﻥ ﻧﻴﺴﺖ ﮐﻪ ﺁ= ﺭﺯﻭﺋﻰ ﺭﺍ ﺧﻠﻖ ﻭﺗﺠﺴ&= #1617;ﻢ ﻧﻤﺎﻳﺪ'ﻳﺎ ﻭﺣ&= #65264; ﺍﺯ ﻣﻠﺎﺋﻚ ﺭﺍ = ﻣﺠﺴّﻢ ﮐﺮﺩﻩ ﺑﺎﺷﺪ ﺑ&= #65248;ﮑﻪ ﺟﻬﺎﻧﻰ ﺍﻧﺴﺎ&#= 65255;ﻰ ﺍﺳﺖ'ﮐﻪ ﺩﺭ ﺩﺍ= ﻣﺎﻥ ﺁﻥ ﻣﻴﺨﻮﺍﻫﺪ &= #65259;ﺴﺘﻰ ﺭﺍ ﺍﺯ ﻧﻮ ﺧﻠﻖ= ﻧﻤﺎﻳﺪ.ﮐﺎﺭﺑ&= #65198;ﺩ </spa= n>ﻫﺴﺘﻰ ﻭ ﺧﻠA= 238; ﻭ ﺍﻧﺘﺰﺍﻉ ﺩﺭ ﻫ&= #65256;ﺮ'ﻣﻔﺎﻫﻴﻢ ﻣﺎﺩﻯ ﺗﺮ ﺍﺯ ﻫ= ﻤﺎﻥ ﻣﻔﺎﻫﻴﻢ ﺩﺭ ﻓ&= #65248;ﺴﻔﻪ ﺍﺳﺖ. ﺑﺮﺧﻰ ﺧﻴ= ﺎﻝ ﻣﻴﮑﻨﻨﺪ'ﮐﻪ ﺍ&= #64404;ﺮ ﻫﻨﺮﻣﻨﺪ ﺑﻬﺴ&#= 65176;ﻰ ﻃﺒﻴﻌﺖ ﻭﻓﺎﺩ&#= 65165;ﺭ ﻧﺒﻮﺩ'ﻫﻨﺮﻯ ﻧ&= #65192;ﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﺯﻳﺮﺍ ﻫ&= #65256;ﺮ ﺩﺭ ﻃﺒﻴﻌﺖ ﻣﺘ&= #65156;ﺻّﻞ ﻭ ﺭﻳﺸﻪ ﺩﺍﺭ'ﭼ= ﻮﻥ ﺭﻭﺡ ﻣﺘﺎﻓﻴﮑ&#= 65264; ﻫﺴﺘﻰ ﭼﻨﻴﻦ ﺍ&= #65203;ﺖ.ﻭ ﻧﻪ ﺗﻨﻬﺎ ﻃﺒﻴ&= #65228;ﺖ ﻧﺎﺳﻮﺗﻰ ﮐﻪ ﺃ&= #65211;ﻞ ﺑﺎﺷﺪ ﺑﻠﮑﻪﺳ&#= 65166;ﻳﻪ ﺭﻭﺡ ﺧﻮﺩ ﻣﻴﺒ&= #65166;ﺷﺪ.ﻣﺎﻧﻨﺪ ﻭﺟﻮﺩ ﺟﺴﻢ ﻭ ﺫ= ﻫﻦ ﺍﻧﺴﺎﻥ'ﮐﻪ ﺳﺎ&= #65267;ﻪ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264;'ﻭ ﻳﺎ ﺭﻭﺡ ﺍﻟﻬﻰ = ﺍﺣﺘﻤﺎﻟﻰ ﺍﻭ ﭘس ﺍﺯ ﮐﻤﺎ&= #65245; ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ﺑ&= #65240;ﻮﻝ ﻣﺎﻟﺮﻭ' ﻫﻨﺮ ﺍ= ﺯ ﺁﻥ ﭼﻴﺰ ﻣﺠﻬﻮ&= #65245; ﮐﻪ ﺷﺎﻣﻞ ﺩﺭﻙ = ﻭ ﺩﻳﺪ ﻳﺎ ﺩﺳﺖ ﻳ= ﺎﺑﻰ ﻧﻴﺴﺖ ﺻﺎﺩﺭ ﻣ&= #65268;ﮕﺮﺩﺩ.ﮐﻪ ﻫﻤﺎﻥ ﺭﻭﺡ ﻃﺒ&= #65268;ﻌﺖ ﻭ ﻫﺮﭼﻴﺰﻯ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭ ﻫﻨﺮﻣﻨﺪ ﺑﺎﻳ&#= 65194; ﺁﻥ ﻧﺎﭘﻴﺪﺍ ﺭ&= #65165; ﻗﺒﻀﻪ ﮐﻨﺪ ﻭ ﺑ= ﺪﺳﺖ ﺁﻭﺭﺩ.ﻧﻪ ﺍﻳﻨ&= #64401;ﻪ ﺗﻨﻬﺎ ﺑﺂﻥ ﺍﻋ&= #65176;ﺮﺍﻑ ﻧﻤﺎﻳﺪ.ﮐﺎﺭ ﺳ&= #65166;ﻟﻚ ﺍﺳﺖ'ﮐﻪ ﺍﮐﺘﻔ&= #65166; ﺑﺸﻨﻴﺪﻥ ﻧﻤﻰ &= #64400;ﻨﺪ ﻭ ﻣﻴﺮﻭﺩ. ﮐﻪ ﺑ= ;ﺒﻴﻨﺪ ﻭ ﺑﺪﻝ ﺧﻮﺩ ﻭﺍ= ﺭﺩ ﻧﻤﺎﻳﺪ.ﮐﻪ ﻫﻤ&= #65166;ﻥ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263;'ﻫﺮﻳﻚ ﺑﺮﺗﺮ ﺍﺯ ﺩﻳﮕ&= #65198;ﻯ ﻭ ﺭﻭﺡ ﺍﻟﻬﻰ ﺍ= ﻧﺴﺎﻥ ﺭﺍ ﺗﺸﮑﻴﻞ ﻣﻴ&= #65194;ﻫﻨﺪ.ﻭ ﺗﻌﺎﻟﻰ ﻧﻴﺎﺯ &= #65169;ﺘﺼﺪﻳﻖ ﻭ ﺩﺭﻙ ﻋﻘﻠﻰ ﻭ= ﻋﺸﻖ ﻋﺎﻃﻔﻰ ﻭ ﺩﻳﺪ&= #65253; ﺑﭽﺸﻢ ﺩﻝ ﻣﻴﺒ&= #65166;ﺷﺪ ﮐﻪ ﺍﺯ ﺩﻳﺪﻥ ﺑ= ﭽﺸﻢ ﺗﻦ ﺣﻘﻴﻘﺖ ﺑﻴ&= #65208;ﺘﺮﻯﺪﺍﺭﺩ.ﭼ= 5262;ﻥ ﺯﻧﺪﮔﻰ ﻋﻘﻠﻰ &= #65169;ﺮﺍﻯ ﺑﺸﺮ'ﻗﺎﺑﻞ ﺩﺭ&= #65241; ﺍﺳﺮﺍﺭ ﺍﻟﻬﻰ &= #65261; ﻫﺴﺘﻰ ﻭ ﺁﻳﻨﺪ&= #65257; ﻫﺎ ﻧﻴﺴﺖ.ﻟﺬﺍ = ﻫﻴﭻ ﻫﻨﺮﻣﻨﺪﻯ ﻧﻤ&#= 65264; ﺗﻮﺍﻧﺪ ﺍﺯ ﻣﻄ&= #65166;ﺑﻘﺖ ﺻﺤﺒﺖ ﮐﻨﺪ.ﻃﺒ&= #65268;ﻌﺖ ﻫﻨﺮ'ﺗﻤﻠّﻚ ﻣ&#= 64401;ﺎﻧﻰ ﻭﺯﻣﺎﻧﻰ ﻭ ﺍﻣ&= #64401;ﺎﻧﻰ ﺍﺳﺖ. ﺗﺎﺩﺭ ﮐﻨ= ﺘﺮﻝ ﺧﻮﺩ ﺩﺍﺷﺘﻪ ﺑ&= #65166;ﺷﺪ.ﻟﺬﺍ ﻫﺮ ﻫﻨﺮﻯ ﺫﺍﺗ&= #65166; ﻣﺒﺎﺭﺯﻩ ﻋﻠﻴ&#= 65258; ﺳﺮﻧﻮﺷﺖ ﮐﻨﻮ&#= 65255;ﻰ ﺍﺳﺖ.ﻭ ﻋﻠﻴﻪ ﺑ= ﻰ ﺗﻔﺎﻭﺗﻰ'ﺩﺭ ﺑ&= #65198;ﺍﺑﺮ ﻫﺴﺘﻰ.ﻭ ﻣﺒﺎﺭ&= #65199;ﻩ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ &= #65227;ﻤﻠﺎ ﺯﻧﺪﮔﻰ ﻭﻣﺮﮒ &= #65165;ﺳﺖ. ﺩﺭ ﻭﺍﻗﻊ ﺍﻳﻦ = ﺳﺮﻧﻮﺷﺖ ﻧﻴﺴﺖ'ﺍﮔﺮ ﻣﺒ&= #65166;ﺭﺯﻩﺍﻯ ﻧﺒﺎﺷﺪ.ﺑﻠﮑﻪ &= #65175;ﻮﻗّﻔﻰ ﺩﺭ ﺷﺄﻥ ﻭﻣﻘﺎ&= #65249; ﺗﮑﺎﻣﻠﻰ ﺭﻭﺣ&#= 65264; ﻭﻧﻮﻋﻰ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ'ﺭﺳﻴﺪﻩ &= #65165;ﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨﻮﻥ = ﺍﺳﺖ.ﻣﻔﻬﻮﻡ ﺳﺮﻧﻮﺷﺖ ﻳﻚ ﺗ&= #65228;ﺮﻳﻒ ﺍﺳﺖ'ﻭﻧﻪ ﻣﻮﺿ&= #65262;ﻉ ﺟﺒﺮﻯ'ﮐﻪ ﻗﻀﺎ = ﭼﻨﻴﻦ ﺧﻮﺍﺳﺘﻪ ﺍﺳﺖ.&= #65193;ﺭ ﺣﺎﻟﻴﮑﻪ ﺗﻘﺪ&#= 65267;ﺮ ﻭ ﺳﺮﻧﻮﺷﺖﺍﻣ&#= 65198;ﻭﺯ'ﺑﺮﺣﺴﺐ ﺗﮑﺎﻣﻠﺎﺕ ﺭﻭ&#= 65187;ﻰ ﺩﺭ ﺗﮑﺎﻣﻠﺎﺕ &= #64344;ﻴﺸﻴﻨﻰ ﺑﻮﺩﻩ ﺍﺳﺖ.ﻭ ﺍ= ﻗﺪﺍﻡ ﺑﻬﺮ ﮐﺎﺭ ﻣﻨﻔ&= #65264; ﺍﺯ ﻟﺤﺎﻅ ﺗﮑﺎ&= #65251;ﻞ'ﮐﻪ ﮔﻨﺎﻩ ﮐﺎﺭﻯ ﻏ&= #65268;ﺮ ﺩﻳﻨﻰ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ' ﺳﺮﻧﻮﺷﺖ ﺗﻮﻟ&#= 65194; ﺑﻌﺪﻯ ﺭﺍ ﺑﻘﻬ&= #65240;ﺮﺍ ﻭ ﮐﺎﺭﻣﺎﻫﺎﻯ &= #65187;ﻘﻴﺮ ﺗﺮ'ﻭﺗﮑﺮﺍﺭ ﮔ&= #65196;ﺷﺘﻪ ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ = ﻣﻴﺒﺮﺩ. ﻭﻟﻰ ﻫﺮ ﺍﻗﺪﺍ&= #65249; ﻣثبت ﺩﺭ ﺍﻳﻦ = 5199;ﻧﺪﮔﻰ'ﺑﺎ ﻫﻤﻴﻦ ﺳﺮﻧﻮﺷ&#= 65176;ﻰ ﮐﻪ ﻫﺴﺖ. ﻭﮐﺮﺍ= ﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺭﺍ ﺩﺍﺭﺩ.ﺑﺼﻮ&= #65197;ﺕ ﺗﺰﮐﻴﻪ ﻧﻔس ﺩ&#= 65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺳ&= #65166;ﻟﮑﺎﻥ ﻭ ﮐﺴﺐ ﺷﻬﻮﺩﻫ&= #65166; ﻭ ﺗﺠﻠّﻴﺎﺕ ﺍ&#= 65247;ﻬﻰ ﻫﺮﭼﻪ ﺑﺎﻟﺎﺗ&#= 65198;'ﻣﺒﺎﺭﺯﻩ ﺿﺪ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65208;ﺮﻯ ﮐﻨﻮﻧﻰ ﻭ ﺑﻨﻔ&= #65226; ﺗﺤﻘﻖ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻘﻮّﻩ ﻫﻤ= 5268;ﻦ ﺳﺮﻧﻮﺷﺘﻰ ﮐﻪ &= #65193;ﺍﺭﻳﻢ. ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑ&= #65260;ﺘﺮ ﻭﺣﺘﻰ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﺁﻳﻨﺪﻩ ﺑﺠﻬﺎ&#= 65253; ﺍﺳﺖ.ﻭ ﻋﻤﻠﺎ ﺍ= ﻳﻦ ﺳﺮﻧﻮﺷﺖ ﺟﺪﻳ&#= 65194; ﺑﺮﺗﺮ ﺳﺎﺯﻯ ﺩ&= #65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﺑ&= #65166; ﺍﻋﻤﺎﻝ ﻣثبت '= 4400;ﻪ ﺁﻧﺮﺍ ثوﺍﺏ ﻏ= 5268;ﺮ ﺩﻳﻨﻰ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ'ﺿﺪ ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﺗ= ﮑﺎﻣﻞ ﺟﺴﺘﻦ ﺭﺳﻴﺪﻥ &= #65165;ﺳﺖ.ﻭ ﻣﺤﺮﻭﻣﻴّﺖ ﺍ= 5199; ﻧﺠﺎﺕ ﻧﻮﻋﻰ ﺭ&= #65261;ﺡ ﺧﻮﺩ'ﺑﺮﺍﻯ ﻓﺼ&= #65262;ﻝ ﺑﺎﻟﺎﺗﺮ ﻧﻮﻉ &= #65169;ﺸﺮﻯ'ﻭﺣﺘﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;'ﮐﻪ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﻧ&= #65268;ﺰ ﺑﺮﺳﻨﺪ.ﻭ ﺍﻳﻦ = ﺳﺮﻧﻮﺷﺖ ﺳﺎﺯﻯ ﺟﺪﻳﺪ ﺃ&= #65251;ﺮﻯ ﺿﺪ ﻣﺎﺩﻯ ﺩﺭ ﻃ= ﺒﻴﻌﺖ ﻭﻓﻄﺮﺕ ﻣﺎ ﻣﻴ&= #65170;ﺎﺷﺪ.ﮐﻪ ﻋﻤﻠﺎ ﺩﺭ ﺟﻬﺎ&= #65253; ﺍﻟﻬﻰ ﺭﻭﺡ ﻣﺎ = ﺑﻮﺳﻴﻠﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65211;ﻮﺭﺕ ﻣﻴﮕﻴﺮﺩ. ﻭﺍﻟ&= #1617;ﺎ ﻋﺪﻡ ﺗﻔﮑّﺮ ﻭ &= #65175;ﺼﻤﻴﻢ ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ&#= 65193;ﺍﺩﻥ ﺑﺎﻳﻦ ﺭﻭﺍﻥ ﺣ&= #65268;ﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺑﺎ= ﺗﻤﺎﻡ ﺍﻣﺘﻴﺎﺯﺍﺕ ﺁ&#= 65253;'ﻋﻤﻠﺎ ﺗﻮﻗﻒ ﻧﻴﺴﺖ. ﮐ= ﻪ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﻗﻬﻘﺮﺍ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﮐ= ﺎﺭﻣﺎﻫﺎ ﻭ ﺟﺮﻡ ﻭﮔﺎﺭﻣ&= #65258; ﻣﺠﺎﺯﺍﺕ ﺑﺎﻟ&#= 65252;ثل ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ = ﺩﺭ ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﺧ&= #65262;ﺍﻫﻴﻢ ﺩﺍﺷﺖ.<o:p></o:p> ﻓﺮﻕ ﺯﻧ= ;ﺪﮔﻰ ﻭ ﺗﺼﻮﻳﺮ ﻫﻨﺮ&= #65263;'ﺑﺘﻌﺒﻴﺮﻯ ﺩﺭ ﺍﺯ ﺑﻴﻦ ﺑﺮ= ﺩﻥ ﺁﻳﻨﺪﻩ ﺑﻬﺘﺮ &= #65165;ﺳﺖ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ &= #65193;ﺭﻫﺮ ﺃثرﻫﻨﺮﻯ ﺧﻮA= 193;'ﻭﻫﺮﮐﺎﺭﻯ ﻭﮔﻔﺘﺎﺭﻯ ﻭ ﺃ&= #65255;ﺪﻳﺸﻪ ﻭ ﻫﻨﺮﻧﻤﺎﺋﻰ &= #64400;ﻪ ﻣﻰ ﻧﻤﺎﻳﺪ'ﻧﻘ&= #65206; ﻣثبت ﻳﺎ ﻣﻨﻔA= 264;'ﺩﺭ ﺍﻳﻦ ﺳﺮﻧﻮﺷﺖ &= #65235;ﻌﻠﻰ'ﻭﺩﺭ ﺳﺮﻧﻮﺸﺖ ﺗﻮﻟ&#= 65194; ﺑﻌﺪﻯ ﺭﺍ ﺑﻬﻤ&= #65198;ﺍﻩ ﺩﺍﺭﺩ. ﺩﺭ ﻫﻨﺮ= ﮐﻠﺎﺳﻴﻚ'ﻧﻈﺎ&= #65251;ﻰ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻣ&= #65268;ﮑﻨﻴﻢ'ﮐﻪ ﺩﻟﻴﻞ ﺁﻥ ﺍﺳﺖ = ﮐﻪ ﺳﺮﻧﻮﺷﺖ ﻣﺎ'ﻫ&= #65256;ﻮﺯ ﮐﻨﺎﺭ ﺯﺩﻩ ﻧﺸ&= #65194;ﻩ'ﻭ ﺍﺻﻠﺎﺡ ﻧﻴﺎﻓ&#= 65176;ﻪ'ﻭﮐﻤﺎﻟﻰ ﺑﺮﺗﺮ ﻭﺍﻟﻬﻰ &= #65175;ﺮ ﻧﻴﺎﻓﺘﻪ ﺍﺳﺖ.&= #65193;ﺭ ﻫﺮ ﻫﻨﺮﻯ ﻧﻈﻤ&= #65264; ﻫﺴﺖ.ﻭ ﻫﻨﺮ ﺑﻤ= ﻌﻨﻰ ﺍﻟﻬﻰ ﻭ ﺁﺭﻳﺎ&= #65163;ﻰ ﺷﺪﻥ ﭘﻴﺮﻭﺯﻯ &= #65203;ﺮﻧﻮﺷﺖ ﻭﺯﻧﺪﮔﻰ ﮐﻨﻮ&#= 65255;ﻰ ﻫﺮﮐس ﻣﻴﺒﺎﺷ= 5194;.ﺍﮔﺮ ﺍﻳﻦ ﻫﻨﺮ ﺍﻟﻬ&= #65264; ﻧﺒﺎﺷﺪ'ﺣﺘﻤﺎ &= #65193;ﺭ ﮔﻨﺎﻩ'ﭘﻴﺸﮕﻰ &= #65261;ﻗﻬﻘﺮﺍﺋﻰ ﻭ ﺳﺮﻧﻮﺷﺖ ﮐﻨ&= #65262;ﻧﻰ ﺭﺍ ﺣﻘﻴﺮ ﺗﺮ'ﺑ= ﺮﺍﻯ ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﻧﺴﺦ ﺑﺪﺗ= ﺮ ﺑﺸﺮﻯ'ﭼﻪ ﺭﺳﺪ = ﺑﻤﺴﺦ ﺣﻴﻮﺍﻧﻰ'ﻭ ﻳﺎ = ﻓﺴﺦ ﮔﻴﺎﻫﻰ ﻭ ﺭﺳﺦ = ﺟﻤﺎﺩﻯ ﻭﻭﺳﺦ ﺗﺤﺖ ﺟﻤ&= #65166;ﺩﻯ. ﺗﺎ ﺍﻳﻦ ﺍﻧﺤﺮ&= #65165;ﻓﺎﺕ ﻭﺳﺘﻤﮑﺎﺭﻯ ﻫ&#= 65166; ﺑﺨﻮﺩ ﻭﺑﺠﺎﻣ&#= 65228;ﻪ ﻭﺗﻤﺎﻡ ﻫﺴﺘﻰ &= #65165;ﺯ ﮐﺴﻰ ﭼﻘﺪﺭ ﺑﺎ&= #65207;ﺪ.ﮐﻪ ﺁﻧﮕﺎﻩ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﺁﻧﻬﺎ'ﻣ&= #65256;ﺎﺳﺐ ﻳﻚ ﻧﻮﻉ ﺣﻴﻮﺍ&= #65255;ﻰ ﺣﻘﻴﺮ ﻣﻌﺎﺩﻝ &= #65251;ﻴﮕﺮﺩﺩ.ﺗﺎ ﺩﺭ ﺗﻮﻟﺪ ﺑﻌﺪ&= #65263; ﺑﺪﺍﻥ ﺑﺮﺳﺪ.<o:p></o:= p> ﻣ= ﻴﮕﻮﻳﻨﺪ ﺍﮔﺮ ﺑﺪﻧﺒﺎﻝ &= #65259;ﺮ ﺃثر ﻫﻨﺮﻯ ﻓﺮ= 5165;ﺭﻯ ﻫﺴﺖ'ﻳﻌﻨﻰ ﺗﻮ&= #65239;ّﻒ ﻓﻄﺮﺕ ﺍﻧﺴﺎﻥ &= #65259;ﻨﺮﻣﻨﺪ ﻭﻧﺎﻇﺮ ﺁﻥ'ﮐﻪ<= /span> </spa= n>ﺩﺭﻫﺮ ﺣﺎﻝ A= 175;ﻮﻗّﻒ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺍ&= #65199; ﻟﺤﺎﻅ ﺗﮑﺎﻣﻞ &= #65165;ﺳﺖ. ﻭ ﺁﻏﺎﺯﻗﻬﻘﺮ&#= 65165;. ﺩﺭ ﺑﺎﺭﻩ ﺳﺮﻧ&= #65262;ﺷﺖ ﺍﻧﺴﺎﻧﻰ'ﺟﺪﺍ&#= 64404;ﺎﻧﻪ ﺑﺤث ﺷﺪﻩ' ﮐﻪ ﻫ= ﺮﮐس ﺑﺎ ﻧﺘﻴﺠﻪ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﻗﺒﻠﻰ'ﺩﺭ ﮐﺮﺍ&= #65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﺑﺠﻬﺎﻥ ﻣﻴﺂﻳ&#= 65194;'ﺗﺎ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎ&#= 65253; ﺑﺮﺍﻯ ﺗﺤﻘّﻖ &#= 64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩﺍ ﻭ &#= 65211;ﻮﺭﺕ ﮔﻴﺮﺩ.ﻭ ﺩﺭ ﺣﺪ= ّ ﮐﻔﺎﻳﺖ'ﺑﺘﻮﻟ&#= 65194; ﻧﻮﻋﻰ ﺑﺮﺗﺮﻯ &= #65191;ﻮﺍﻫﺪ ﺭﻓﺖ.ﻭﻟﻰ ﺳﺎﻟ&= #64401;ﺎﻥ ﺍﺯ ﺭﻭﺯ ﻧﺨﺴﺖ = ﭘﻴﻤﺎﻥ ﺳﻠﻮﮐﻰ'ﺳﺮﻧﻮ&#= 65207;ﺖ ﺳﻠﻮﮐﻰ ﻭ ﺳﺮﺍ&= #65203;ﺮﻣﻤﻠﻮ ﺍﺯ ﺑﻠﺎﻳﺎ ﻭ ﺍ= ﻣﺘﺤﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺍﻟﻬ&= #65264; ﺧﺎﺹ ﺳﺎﻟﮑﺎﻥ &= #65165;ﺳﺖ'ﮐﻪ ﺻﺒﺮ ﻭ ﺻﻔﺎﺕ ﺳ= ﺎﻟﻚ'ﻭ ﺍﻣﮑﺎﻥ ﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﺍﻭ ﺑﻮﺳﻴ&#= 65248;ﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65165;ﻧﺠﺎﻡ ﺑﮕﻴﺮﺩ.ﻭ ﻟﺬﺍ = ﺳﺎﻟﻚ ﺻﺎﺩﻕ ﻭﻋﺎﺷﻖ &= #65193;ﺭ ﺑﻠﺎﻳﺎﻯ ﺳﺨﺖ &= #65175;ﺮ ﺳﭙﺎس ﺑﻴﺸﺘﺮ &#= 65191;ﺪﺍﻭﻧﺪ ﺭﺍ= ﺩﺍﺭﺩ= ; . ﺩﺭﻓﻠﺴﻔﻪ ﺳﻠﻮﻙ ﺍﻟﻬی ﻮ&#= 65251;ﻔﺎﻫﻴﻢ ﻣﮑﺘبی ﻣﻴﺘﻮA= 165;ﻧﺪ ﻣﺎﻧﻨﺪ ﺷﺎﺧﻪ &= #65259;ﺎﻯ ﻫﻨﺮﻯ ﻭ ﺷﺎﺧﻪ = ﻫﺎﻯ ﻓﻠﺴﻔﻰ ﻭﺷﺎﺧ&#= 65258;ﻫﺎﻯ ﻋﻠﻤﻰ ﻭ ﺷﺎﺧﻪ&= #65259;ﺎﻯ ﻋﺒﺎﺩﻯ ﻭﺗﻤﺮ&#= 64400;ﺰ ﺳﻠﻮﮐﻰ ﻣﺨﺘﻠ&#= 65234;ﺑﺎﺷﺪ.ﻭ ﻳﺎ ﺷﺎﺧﻪﻫﺎﻯ</= span> </spa= n>ﺧﺪﻣﺎﺕ ﺍﺟʋ= 76;ﻤﺎﻋﻰ'ﻭ ﺷﺎﺧﻪ ﻫﺎﻯ ﺷﻬ&= #65262;ﺩﻯ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﻣﺴﺘﻌﺪ'ﻭ ﺷﺎﺧ&= #65258; ﻫﺎﻯ ﺍﺩﺑﻰ ﻭ ﺷ= ﻌﺮﻯ ﻭﻣﻔﺎﻫﻴﻢ ﺳﺮ&#= 65255;ﻮﺷﺖ ﻭ ﻫﻨﺮ ﺩﺭ ﺳﻠﻮ= ﻙ </spa= n>ﺍﻟﻬﻰ ﻣﺮﺍʋ= 75;ﺒﻰ ﺩﺍﺭﺩ'ﮐﻪ ﻧﻬﺎ&= #65267;ﺖ ﺩﺭ ﮐﺎﺭﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﺍﺳﺖ .<o:p></o:p></spa= n> ﻫﻨﺮ ﺍﺯ= ; ﺟﻬﺎﺗﻰ ﺷﺒﻴﻪ ﻋﺸﻖ ﺍﺳ&= #65174;. ﮐﻪ ﻫﺮ ﺩﻭﻯ ﺁﻧ= ﻬﺎ ﺿﻌﻴﻔﺎﻥ ﻋﺎﺟ&#= 65200; ﻭ ﻣﺪﻋﻴﺎﻥ ﮐﺎ&= #65195;ﺑﻰ ﻫﺴﺘﻨﺪ.ﺩﺭ ﻫﻨ&= #65198; ﺑﻴﺸﺘﺮ'ﻭ ﻫﺮ ﺩ= ﻭ ﻧﻴﺰ ﺩﺍﺭﺍﻯ ﻟ&= #65196;ﺕ ﻭ ﺗﻤﺘّﻊ ﻭ ﮐﻴ&= #65236;ﻴّﺘﻰ ﺍﺳﺖ'ﮐﻪ ﺩﺭ ﺍﺻ= ﻞ ﺑﺮﺍﻯ ﻟﺬﺕ ﻭﻫ&= #65262;ﺵ ﻧﺒﻮﺩﻩﺍﻧﺪ.ﺯ&#= 65267;ﺮﺍ ﻫﻨﺮ ﻭ ﻋﺸﻖ &#= 65259;ﺮ ﺩﻭ ﺍﻟﻬﻰ ﻫﺴﺘ&= #65256;ﺪ'ﻭﻭﺳﻴﻠﻪ ﺗﻌﺎﻟﻰ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﺍﻧﺴﺎﻥ ﺳﺎﻟﻚ &= #65227;ﺎﻗﻞ ﻭ ﻋﺎﻣﻞ ﻭ ﻋﺎﺷ= ﻖ ﻭ ﭘﻴﮕﻴﺮ ﺻﺒﻮ&= #65197; ﺑﺎ ﺍﺭﺍﺩﻩ.ﺩﺭ = ﻫﺮ ﺩﻭ ﺣﺎﻝ'ﻟﺰﻭﻡ = ﻓﺪﺍﮐﺎﺭﻯ ﻭ ﺣﺘﻰ ﺍﺯ ﺟﺎﻥ= ﮔﺬﺷﺘﮕﻰ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﺎﺭﺯﺷﻬﺎﻯ ﺑﺸﺮﻯ ﻭﮐﺴﺐ ﺍ&= #65197;ﺯﺷﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺭ = ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ.ﭼﻪ = ﺩﺭ ﺳﺎﻟﻚ ﺻﺎﺩﻕ ﻣ&= #65194;ﻋﻰ ﺷﻬﻮﺩﻫﺎ ﻭ ﻳﺎ = ﺩﺭ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ع&#= 1575;ﻟﻢ ﻟﺪﻧّﻰ' ﺩﺭ ﻣﻘ&= #65166;ﺑﻞ ﻣﺪﻋﻴﺎﻥ ﻋﻠﻢ &= #65261;ﻣﻨﻄﻖ ﭼﻪ ﺭﺳﺪ ﺑﻌﻠﻮ&= #65249; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧ&= #65224;ﺮﻯ ﻭﻳﺎ ﺍﺩﻋﺎﻫﺎ&#= 65263; ﻗﺸﺮﻯ ﻣﺬﻫﺒﻰ &= #64400;ﺎﻣﻠﺎ ﻓﺎﺳﺪ. ﻳﻚ ﮐﺸﻒ= ﺟﺪﻳﺪ ﻫﻨﺮﻯ'ﺩﺭ ﺣﮑﻢ = ﺍﻧﻘﻠﺎﺑﻰ ﺍﺳﺖ. ﮐﻪ ﻧﻮﻋﻰ= ﺟﺪﺍﺋﻰ ﺍﺯ ﺭﻭﺍﺑﻂ ﺳﺎ&= #65169;ﻖ </spa= n>ﺑﻬﻤﺮﺍﻩ ﺩʋ= 65;ﺭﺩ.ﺯﻳﺮﺍ ﻧﺘﻴﺠﻪ ﮐﺮﺍﻣ&#= 65166;ﺕ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺭ&= #65261;ﺍﻧﻰ'ﺑﺎﻋث ﻋﺮﺿﻪ ﻭ ﮐﺸﻒ ﺟ= ﺪﻳﺪ ﺷﺪﻩﺍﺳﺖ ﺩﺭﻫ&#= 65256;ﺮ ﻣﺎﺩﻯ ﺗﻘﺮﻳﺒ&#= 65166; ﮐﺸﻔﻰ ﻧﺸﺪﻩ ﺑ&= #65248;ﮑﻪ ﺳﺒﻚ ﺟﺪﻳﺪﻯ ﭘ&= #65268;ﺪﺍ ﺷﺪﻩ ﺍﺳﺖ.ﻭﻟﻰ = ﺩﺭ ﮐﺎﺭ ﻫﻨﺮ ﺍﻟﻬ&= #65264; ﺳﺎﻟﮑﺎن ﻣﻮﻓ= 5238;'ﻧﻪ ﻓﻘﻂ ﺑﺎﻳﻦ ﻫﻤ&= #65166;نی ﻤﺮﺍﺗﺐﺍﻟﻬﻰ &#= 65251;ﺮﺑّﻴﺎﻥ ﺧﻮﺩ ﺭﺳﻴﺪﻩ' ﮐ= ﻪ ﺣﺘﻰ ﺩﺭ ﺗﺎﺭﻳ&= #65190; ﻧﻮﻉ ﺑﺸﺮﻯ'ﺷﺶ = ﺑﺎﺭ ﮐﺸﻒ ﺟﺪﻳﺪﻯ ﺍ&= #65199; ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ی هست . ﮐﻪ ﻫﺮﻳﻚ &= #65153;ﻏﺎﺯﮔﺮ ﻋﺼﺮ ﺟﺪﻳﺪﻯ ﺑ&= #65262;ﺩﻩﺍﻧﺪ. ﺁﺩﻡ ﮐﻴﻮﻣﺮث &#= 65261; ﻣﻴﺘﺮﺍﻯ ﻧﻮﺡ &= #65261; ﺑﻮﺩﺍﻯ ﻧﺨﺴﺘ&#= 65268;ﻦ ﻭ ﺯﺭﺩﺷﺖ ﻧﺨﺴ&= #65176;ﻴﻦ ﻭ ﻧﻴﺰ ﻣﺴﻴﺢ ﻭ= ﻣﺤﻤﺪ ﻫﺮ ﻳﻚ ﻣﮑﺘﺐ ﺳ= ﻠﻮﮐﻰ ﭘﻴﺎﻣﺒﺮ ﺍﻭﻟ&#= 65264; ﺍﻟﻌﺰﻡ ﺑﺎ ﻋﺰ&= #65267;ﻤﺖ ﻗﺒﻠﻰ ﺧﻮﺩ ﺑﻮ&= #65193;ﻩﺍﻧﺪ'ﮐﻪ ﮐﺸﻒ ﺟﺪﻳﺪﻯ ﮐ&= #65198;ﺩﻩﺍﻧﺪ.ﺯﻳﺮ= 5165; ﭘﺎﮐﺴﺎﺯﻯ ﻋﻤ&#= 65268;ﻖ ﺗﺮ ﺩﺭﺭﻭﺍﻥ ﺩ&= #65165;ﺷﺘﻪﺍﻧﺪ ﻭ ﻋﻘﻞ ﻭ ﺍﺭﺍﺩ= ﻩ ﻧﻴﺮﻭﻣﻨﺪ ﺗﺮ &= #65165;ﺯ ﮔﺬﺷﺘﮕﺎﻥ'ﺩﺭ &= #64400;ﺎﺭ ﺳﻠﻮﻙ ﻭﻣﺸﻴّ= 5174; ﻭﺍﺭﺍﺩﻩ ﺑﺮﻧ&#= 65166;ﻣﻪﻫﺎﻯ ﺍﻟﻬﻰ'ﺩﺭﭘﻴﺶ &= #65169;ﺮﺩ </spa= n>ﺍﻣﻮﺭ'ﭼﻨﻴʌ= 54; ﺍﻗﺘﻀﺎ ﮐﺮﺩﻩﺍﺳﺖ. ﺯﻳ&= #65198;ﺍ ﻫﺮ ﮐﺎﺭ ﻭﺗﻐﻴ&= #65268;ﺮﻯ ﺩﺭ ﺑﺮﻧﺎﻣﻪ ﻫ&= #65166;ﻯﺎﻟﻬﻰ ﺑﻘﻮﻝ ﻣﺤﻤﺪ'ﺑ&= #65194;ﺳﺖ ﻣﺨﻠﻮﻗﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193;.ﻭ ﺣﺘﻰ ﻣﻴﺘﻮﺍﻥ &= #65153;ﻏﺎﺯ ﻫﺮ ﺷﻬﻮﺩ ﺟﺪﻳ&= #65194;ﻯ ﺭﺍ'ﺁﻏﺎﺯ ﭘﻴﺪ&= #65165;ﻳﺶ ﻳﻚ ﻧﻮﻉ ﻣﻮﺟﻮ&= #65193;ﻯ ﺍﻧﺴﺎﻧﻰ ﺟﺪﻳ&#= 65194; ﻭﺑﺮﺗﺮﻯ ﺩﺭ ﺟ&= #65260;ﺎﻥﻮﺟﻮﺩ. ﻭﺍﻟّﺎ ﻋﻤﻠﺎ &#= 65193;ﺭ ﻫﺴﺘﻰ ﺍﻧﻮﺍﻉ &= #65261;ﺟﻮﺩ ﻭﻓﺼﻮﻝ ﻧﻮﻋﻰ'&= #64400;ﻪ ﻋﻠﻢ ﻣﻴﮕﻮﻳﺪ &= #65261;ﺟﻮﺩ ﻧﺪﺍﺭﺩ.ﻭ ﻫﺮﻣ&= #65262;ﺟﻮﺩﻯ ﺑﺘﻨﻬﺎﺋﻰ ﺧﻮ&#= 65193; ﻳﻚ ﻧﻮﻉ ﻭ ﺑﻰ ﻧ= ;ﻈﻴﺮ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﻋﻠﻢ ﻭ ﻋﻘﻞ ﺑﺸﺮﻯ'ﻣ= ﻌﻤﻮﻟﺎ ﺑﺮﺣﺴﺐ ﺻﻔﺎﺕ &= #65261;ﻣﻌﻴﺎﺭﻯ'ﮐﻪ ﻗﺎﺑﻞ ﺭؤﻳﺖ ﻭ &= #65175;ﺸﺨﻴﺺ </spa= n>ﺑﺎﺷﺪ' ﻣﻴﮕA= 262;ﻳﺪ ﺍﺯ ﺍﻳﻨﺠﺎ ﺗﺎ = ﺁﻧﺠﺎ'ﻧﺎﻡ ﻓﻠﺎﻥ ﻧﻮﻉ ﮔﻴ&= #65166;ﻫﻰ' ﻳﺎ ﺣﻴﻮﺍﻧﻰ ﻭ&= #65187;ﺘﻰ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺭﺍ ﺩﺍﺭﺩ.ﻭﻟﻰ = ﻣﺎ ﺑﺮﺍﻯ ﻫﺮﻳﻚ ﺍ&= #65199; ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﻫﺰﺍﺭ ﮔﺎﻧﻪ'ﻭ = ﺑﻴﺸﺘﺮ'ﻧﺎﻡ ﻧﻮﻉ ﺑﮑﺎﺭ ﻣﻴ&= #65170;ﺮﻳﻢ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺑﺎ ﮐ&= #65208;ﻒ ﺗﺠﻠّﻰ ﺟﺪﻳﺪ &#= 65169;ﺮﺗﺮ ﺍﻟﻬﻰ ﺩﺭ ﺳﻠﻮ&= #65241;'ﻋﻤﻠﺎ ﺷﺶ ﮐﻠﺎس ﺑﺎ ﺷ&= #65206; ﻓﺼﻞ ﻧﻮﻋﻰ'ﻳﺎ = ﻧﻮﻉ ﻓﺮﻋﻰ ﭘﻴﺪﺍ ﺷ&= #65194;ﻩ ﺍﺳﺖ.ﺗﺎ ﻧﻮﺑﺖ = ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ &= #65193;ﺭ ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺑﺮﺳﺪ'ﮐ&= #65258; ﮐﺸﻒ ﻧﻮﺭ ﺭﺏّ &= #65197;ﺣﻤﺎﻥ ﮐﻨﺪ.ﻭﺧﻮﺩﺵ ﺗ&= #65184;ﺴّﻢ ﻭ ﺗﺠﺴّﺪ ﻭﺗﻮ&#= 65247;ﺪ ﺍﻧﺴﺎﻧﻰ ﻣﻘﺎ&#= 65249; ﺍﻟﻬﻰ ﻗﺎﺋﻢ ﺭﻭﺡ ﺍﻟﻘA= 194;ﺵ ﺩﺭ ﺟﻬﺎﻥ ﺧﻮﺍ&= #65259;ﺪ ﺷﺪ.ﮐﻪ ﻣﻴﺘﻮﺍ&= #65253; ﺍﻭﺭﺍ ﻧﻴﺰ ﻗﺎ&= #65163;ﻢ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ &= #65255;ﻮﻉ ﺑﺸﺮﻯ'ﻭ ﺍﻭﻝ ﺍ= ﻟﺰﻣﺎﻥ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺧﻮﺍﻧﺪ.ﮐﻪ ﺳﭙ&= #1587; ﺑﻴﺸﺘﺮ ﻭ ﺑﻴﺸ&= #65176;ﺮ'ﻣﺘﻮﻟﺪﻳﻦ ﺩﺭ ﺻﻔﺎﺕ ﻧﻮﻉ = ﺑﺸﺮﻯ'ﻭ ﺍﻟﺒﺘﻪ ﻣﺘﻔﺎ&#= 65261;ﺕ ﺟﺰﺋﻰ ﺑﻴﻦ ﺧﻮ&= #65193;ﺷﺎﻥ' ﺩﺭ ﺟﻬﺎﻥ ﺧﻮﺍ&= #65259;ﻨﺪ ﺁﻣﺪ.ﮐﻪ ﻫﻤﺎﻥ = ﺍﺭﻭﺍﺡ ﺍﻧﺴﺎﻧﻬﺎﻯ ﺑ&#= 65208;ﺮﻯ ﺑﻮﺩﻩﺍﻧﺪ'ﮐﻪ &= #65193;ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰﺑ&#= 65256;ﻮﺭ ﻗﺎﺋﻢ'ﻳﺎ ﺣﺪ ﺃ= ﻗﻞ ﺑﺼﻮﺭﺕ ﻣﺮﺗﻀ&#= 65262;ﻯ ﭼﻬﺎﺭﻡ ﺭﺳﻴﺪ&#= 65257; ﺑﻮﺩﻩﺍﻧﺪ.ﮔﺮ&#= 64380;ﻪ ﺷﺎﻫﺪﺍﻥ ﺷﻬﻮ&#= 65193; ﻣﻘﺪﻣﺎﺗﻰ ﺑﺸ&#= 65198;ﻯ'ﻧﺰﺩﻳﮑﺘﺮ ﺩﺭ ﮐﻤﺎﻝ ﺑﻨﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﻨﺪ ﺑﻮﺩ.ﮐﻪ ﺑﺎﻳﺪ = ﺧﻮﺩﺭﺍ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﻧ&= #65268;ﺰ ﺑﺮﺳﺎﻧﻨﺪ'ﮐﻪ &= #65207;ﺮﻁ ﻗﻄﻌﻰ ﻧﺠﺎﺕ ﺍ&= #65199; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺍﻧﺴﺎﻥ &= #65251;ﻴﺒﺎﺷﺪ. ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺭﺍ ﺧﻮﺍﻫﻨﺪ<sp= an dir=3DLTR> </spa= n>ﺩﺍﺷﺖ'ﻭ ﺩﺭ = 4400;ﻨﺎﺭ ﺁﻧﻬﺎ ﺩﺭ ﺟﻬﺎ&= #65253; ﻫﻤﭽﻨﺎﻥ ﺍﻓﺮ&#= 65165;ﺩ ﺑﺸﺮﻯ'ﻭ ﻧﻴﺰ ﺣ= ﻴﻮﺍﻧﺎﺕ ﻭ ﮔﻴﺎﻫﺎﻥ ﻭﻣ&= #65262;ﺟﻮﺩﺍﺕ ﭘﺎﺋﻴﻦ ﺗﺮ ﺯﻧ&= #65194;ﮔﻰ ﺩﺭ ﮐﻨﺎﺭﻫﻢ ﺭ&= #65165; ﺩﺍﺭﻧﺪ.ﻭ ﺗﺎ ﺃ= ﺑﺪ ﻫﻤﻴﺸﻪ ﻫﻤﻪ ﺍ&= #65255;ﻮﺍﻉ'ﺭﺍﻩ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﻳﺎ ﻧﻴﻤﻪ ﺍﺭﺍ&= #65193;ﻯ ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴ&= #64401;ﻨﻨﺪ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65251;ﻴﻤﻮﻥ ﺭﺍ ﺑﺠﻨﮕﻞ ﻓﺮ&= #65203;ﺘﺎﺩ'ﻭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺁﻳﻨﺪﻩ ﻧﻴﺰ<sp= an dir=3DLTR>' ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ ﺑﮑﻨ&= #65166;ﺭﻯ ﻣﺤﺪﻭﺩ ﺧﻮﺍﻫ&#= 65194; ﮐﺮﺩ.ﭼﻮﻥ عقل = 5261; ﻗﺪﺭﺗﻬﺎﻯ ﺑﻴ&#= 65208;ﺘﺮﻯ ﺩﺍﺭﻧﺪ. ﻭ ﺷﺎﻳ= ﺪ ﻫﻢ ﺁﻥ ﻧﻮﻉ ﺑﺴ= ﺘﺎﺭﮔﺎﻥ ﺩﻳﮕﺮﻯ ﻣﻬﺎﺟ&#= 65198;ﺕ ﮐﻨﻨﺪ'ﮐﻪ ﺯﻧﺪ&= #64404;ﻰ ﺁﻧﻬﺎ ﺩﺭ ﮐﺮﻩ = ﺯﻣﻴﻦ ﺑﻴﻦ ﺍﻧﺴﺎﻧﻬ&#= 65166;ﻯ ﺑﺸﺮﻯ ﮐﻪ ﻋﻘﻞ = ﮐﻤﻰ ﺩﺍﺭﻧﺪ ﻣﺸﮑﻞ &= #65175;ﺮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.<o:p></o:= p> ﮐﺸﻒ ﻫﻨ= ;ﺮﻯ ﻣﺎﺩﻯ ﻧﻴﺰ' ﻫﺮ= ﻳﻚ ﮔﻮﺋﻰ ﭘﻴﺮﻭﺯ&#= 65263; ﺍﻧﺴﺎﻥ ﺑﺮ ﺃﻣ&= #65198; ﻣﺨﻔﻰ ﺑﺮ= ; ﺧﻮﺩﺵ ﻣﻴﺒﺎﺷﺪ.ﻫﻨﺮ&#= 65251;ﻨﺪﺍﻥ ﺍﺯ ﺍﺭﺯﺵ ﻭﺍﻗ&= #65228;ﻰ'ﻭ ﺳﻄﺢ ﻣﻘﺎﻡ ﺗﮑ&= #65166;ﻣﻠﻰ ﻋﺼﺮ ﺧﻮﺩ ﺩﺭ ﻋ= ﻘﻞ ﻭ ﺍﺧﻠﺎﻕ ﻭ ﻏﻴ= ﺮﻩ ﮐﺎﺳﺘﻪ'ﻭ ﺍﺯ ﺳ= ﻄﺢ ﺟﺪﻳﺪ ﮐﺸﻒ ﺷﺪ&= #65257; ﭘﻴﺮﻭﻯ ﻣﻴﮑﻨ&#= 65194; ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﺩﺭ ﻫﻤﻪ ﺍﺩﻳﺎ&= #65253; ﺳﻠﻮﮐﻰ'ﺑﺎﻳﺪ &= #65169;ﺎ ﮐﺸﻒ ﺗﺠﻠّﻰ ﺍ&#= 65247;ﻬﻰ ﻣﺮﺑﻮﻃﻪ'ﺑﺮﺍ&#= 65263; ﮐﺸﻒ ﻭ ﺷﻬﻮﺩ ﺗ= ﺠﻠّﻰ ﺟﺪﻳﺪﻯ ﺩﺭ ﻭﻟ&= #65166;ﻳﺖ ﺑﺮﺗﺮ ﺑﻌﺪﻯ ﺍ&= #65239;ﺪﺍﻡ ﮐﻨﻨﺪ.ﮐﻪ</s= pan> &#= 64380;ﻮﻥ ﮐﻤﺘﺮ ﭼﻨﻴﻦ ﻣ&= #65268;ﮑﻨﻨﺪ'ﭘس ﺍﺯ ﻣﺮﮒ ﻭ ﺩﺭﺗ= ﻮﻟﺪ ﺑﺎ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65268;ﺸﺘﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ.&= #65199;ﻳﺮﺍ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﺑﺮﺗﺮ ﺑﺮﺍﻯ ﺍ&= #65255;ﺴﺎﻥ'ﻧﻴﺎﺯ ﺑﻌﻘﻞ ﺑﻴﺸﺘﺮ &= #65261; ﺍﻳﻤﺎﻥ ﻭ ﺑﺎﻭ&= #65197;ﻯ ﻋﻤﻴﻖ ﺗﺮ' ﻭﺣﺘ= ﻰ ﺍﺭﺍﺩﻩ ﻭﺻﺒﺮ &= #65261; ﻫﻤّﺖ ﺑﻴﺸﺘﺮ &#= 65247;ﺎﺯﻡ ﺍﺳﺖ'ﮐﻪ ﺑﺘﻮﺍ&= #65255;ﺪ ﺍﺯ ﺳﻄﺢ ﺍﻳﻤﺎ&= #65253; ﻓﻌﻠﻰ ﺧﻮﺩ'ﺑﺴ&= #65220;ﺢ ﺑﻌﺪﻯ ﮐﻪ ﺁﻧﺮ&= #65165; ﻗﻄﺎﺭ ﺩﺍﻧﺶ ﻭ&= #64400;ﻔﺮ ﻣﻴﮕﻮﻳﻨﺪ ﺑﺮ&#= 65203;ﻨﺪ.ﻭ ﺑﻘﻮﻝ ﺍﺑﻦ ﺳﻴ&= #65256;ﺎ'ﺍﻳﻤﺎﻥ ﺍﻭﻟﺶ ﮐﻔﺮ ﺍﺳ&= #65174; ﻭ ﺁﺧﺮﺵ ﻧﻴﺰ ﮐ= ﻔﺮﻣﻴﺒﺎﺷﺪ.ﺯ&#= 65267;ﺮﺍ ﻗﺒﻞ ﺍﺯ ﺳﻠﻮﻙ = ﻭ ﺍﻳﻤﺎﻥ ﺑﻬﺪﻑ &= #65191;ﺪﺍﻭﻧﺪ' ﻣﺨﺎﻟﻔﺖ ﻳﺎ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﻣﻴﮑﺮﺩ&#= 65257;'ﻭ ﺗﮑﺬﻳﺐ ﻣﻰ ﻧﻤ&= #65262;ﺩﻩ.ﻭﻟﻰ ﺑﻌﺪ ﺑﺪﻟﺎﺋﻠ&#= 65264; ﺍﻳﻤﺎﻥ ﺁﻭﺭﺩ&#= 65257;'ﮐﻪ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65251;ﻴﺮﻭﺩ. ﻭﻧﻪ ﺍﻳﻨﮑﻪ ﺩ&= #65197; ﻳﻚ ﺧﺎﻧﻮﺍﺩﻩ &= #65261; ﺩﻳﻨﻰ ﻗﺸﺮﻯ ﻣ&= #65176;ﻮﻟﺪ ﺷﺪﻩ ﺑﺎﺷﻨﺪ'ﮐ&= #65258; ﻫﻤﻪ ﻋﻤﺮ ﮐﺎﻓ&= #65198; ﻭ ﺷﺎﻳﺪ ﻫﻢ ﻣﺸ= ﺮﻙ ﺑﺨﺪﺍ ﺧﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ.ﺯﻳﺮﺍ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﺗﻨﻬﺎ ﺧ&= #65262;ﺍﺳﺘﻪ ﺧﺪﺍﻭﻧﺪ ﺩﺭ ﺩ&= #65267;ﻦ ﻣﻘﺒﻮﻝ ﺍﻭ ﺍﺳ&= #65174; . ﺩﻳﻦ ﻳﻌﻨﻰ ﺁﺋ= ;ﻴﻦ ﻭ ﺭﻭﺷﻰ ﻋﻤﻠﻰ = ﺍﺳﺖ.ﻭ ﻟﻔﻆ ﺩﻳﻦ ﺑﺎ ﺍ= ﻭﻟﻴﻦ ﺩﻳﻦ ﻣﻄﺮﺡ ﺑﻮ&= #65193;ﻩ' ﮐﻪ ﺩﻳﻦ ﺁﺩﻡ ﻫ= ﺸﺖ ﻫﺰﺍﺭ ﭘﻴﺶ'ﻭ ﺁ= ﻏﺎﺯ ﻣﺴؤﻟﻴّﺘﻬﺎʌ= 63; ﺍﻧﺴﺎﻥ ﺑﺨﺎﻃﺮﻋﻘﻞ ﮐ&#= 65166;ﻓﻰ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻠ&#= 65166;ﺭﺍﺩﻯ ﺩﺭ ﺩﻳﻦ ﻭﺩﺍﻧ&= #65176;ﺎ ﺑﻮﺩ.ﻳﺎ ﺩﻳﻦ ﻭ= ﺩّ ﻭ ﻭِﺩﺍﺩ ﻭﻣﺤ&#= 65170;ّﺖﺍﺳﺖ.ﻭ ﻳﺎ ﻣﻴﺘﺮﺍ ﮐﻪ = ﺩﻳﻦ ﺍﻭ ﻣﻬﺮ ﻭ ﻣﺤﺒ= ّﺖ ﺑﻮﺩﻩ ﺍﺳ= ;ﺖ. ﭘس ﺭﺍﺑﻄﻪ ﻃﺒ&#= 65268;ﻌﺖ ﻭ ﻫﻨﺮ'ﭼﻮﻥ ﺭﺍ= ﺑﻄﻪ ﻋﮑس ﺩﺭ ﺁﻳﻨﻪ &= #65255;ﻤﻰ ﺑﺎﺷﺪ.ﺑﻠﮑﻪ ﺭ&= #65165;ﺑﻄﻪ ﺟﻬﺎﻥ ﻃﺒﻴﻌﻰ &= #65235;ﺮﺩﻯ ﺷﺨﺺ ﺍﺳﺖ'ﮐﻪ ﺑ= ﺎﻳﺪ ﺭﻫﺎ ﮔﺮﺩﺩ ﻭ ﺭ= ﺍﺑﻄﻪ ﺟﺪﻳﺪ ﺑﺒﺎﻟﺎ&#= 65175;ﺮ ﭘﻴﺪﺍ ﮐﻨﺪ. ﺍﻧ= ﺴﺎﻥ ﻓﻄﺮﺗﺎ ﺩﺭ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ'ﺧﻮﺍﻫﺎ&#= 65253; ﺟﺎﻭﺩﺍﻧﮕﻰ ﺩ&#= 65197;ﺗﮑﺎﻣﻞ ﺍﺳﺖ.ﻳﻌﻨﻰ ﺭﻓ&= #65176;ﻦ ﺭﻭﺡﺩﺭ ﺗﻮﻟﺪ &= #65255;ﻮﻋﻰ ﺑﺎﻟﺎﺗﺮ ﺑﺠﻬ&#= 65166;ﻥ ﺍﺳﺖ.ﻭ ﻋﺪﻡ ﺑﻘ= ﺎﻯ ﺩﺍﺋﻢ ﺩﺭ ﻧﻮﻉ = ﻭ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﮐ&= #65256;ﻮﻧﻰ ﺍﺳﺖ. ﭼﻪ ﺭﺳﺪ ﺑ= ;ﺎﻟﻌﮑس ﻭﺭﻓﺘﻦ ﺑﺤﻘﺎ&#= 65197;ﺗﻬﺎﻯ ﺗﻮﻟﺪ ﺩﺭ ﺍﻧﻮ&= #65165;ﻉ ﺣﻘﻴﺮ ﺗﺮ ﻧﺴﺦ = ﻭﻣﺴﺦ ﻭ ﻓﺴﺦ'ﺗﺎ ﺗﮑﺮ= ﺍﺭ ﻣﮑﺮﺭ ﮔﺬﺷﺘﻪ &= #65259;ﺎ ﺭﺍ ﺩﺭ ﺁﻳﻨﺪﻩ = ﻫﺎ ﻧﻤﺎﻳﺪ.ﺗﺎ ﺩﻭ&= #65169;ﺎﺭﻩ </spa= n>ﻭ ﺣﺘﻰ ﺻﺪ ﺑ= 5166;ﺭﻩ ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﮐ&= #65256;ﻮﻧﻰ ﺑﺮﺳﺪ. ﻭ ﭘس ﺍﺯ= ﺻﺪﻫﺎ ﻫﺰﺍﺭ ﻭ ﺑﻠﮑﻪ = ﻣﻴﻠﻴﻮﻧﻬﺎ ﻭ ﻫﻤﺒﻦ ﻓﺮﻣﺎ&= #65253; ﺃﺯﻟﻰ ﺃﺑﺪﻯ' ﺧ= ﺪﺍﻭﻧﺪ ﺩﺭ ﻓﺮﻣﺎﻥ ﮐﻦ = ﻓﻴﮑﻮﻥ ﺳﻬﻢ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻭ ﺩﺭ ﺳﻠﻮﻙ ﺍﻳ= ﺪﺁﻝ ﻭ ﺍﻟﮕﻮﻯ ﮐﻤﺎ&= #65245; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﺪﮐﻪ ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺷﺸﻢ' ﺍﻳﻦ ﺍﻣﮑ= ﺎﻥ ﺷﻬﻮﺩ ﺷﺸﻢ ﻧﻮ&= #65197; ﻗﺎﺋﻢ ﺭﺍ ﻣﻴﺪ&= #65259;ﺪ.ﻭ ﺍﻟّﺎ ﻭﻟﺎﻳﺖ &#= 65169;ﺮﺟﺴﺘﻪ ﻣﺴﻴﺢ ﺑﻌﺮﺵ ﺟ&= #65170;ﺮﺋﻴﻞ ﺭﻭﺡ القُدُس = ﺭﺳﻴﺪ ﻭ ﻧﺘﻮﺍﻧﺴﺖ ﺍ&= #65199; ﻧﻮﻉ ﺑﺸﺮﻯ ﺟﺪ&= #65165; ﮔﺮﺩﺩ.ﮔﺮﭼﻪ ﺑ&= #65166; ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺑﻬﺘﺮ ﺩﺭ ﺗﻦ ﻣ= ﻮﻟﺎ ﻋﻠﻰّ ﺑﮕﻔﺘﻪ &#= 65251;ﺤﻤﺪ'ﮐﻪ ﺑﺎ ﺷﺨﺺﻣﺤﻤﺪ&#= 64400;ﻪ ﺗﺠﺴّﻢ ﻧﻮﺭ ﻣ&#= 65212;ﻄﻔﻮﻯﺪﺍﺷﺖ ﻳﺎ ﭘﺪﺭﺁﺳﻤﺎ&#= 65255;ﻰ ﺍﻭ ﺑﻮﺩ ﺗﻮاﻧ&#= 65204;ﺖ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ القُدُس ﺑﺮﺳ&= #65194;. ﻭﺗﻤﺎﻡ ﺃﻧﺒﻴ&#= 65166;ﻯ ﻗﺒﻠﻰ ﻭ ﻫﻤﻪ ﺳ= ﺎﻟﮑﺎﻥ ﻭﻫﻤﻪ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ'ﻭ ﺣﺘﻰ ﺭﻭﺡ ﻫﺮ ﻣ= ﻮﺟﻮﺩ ﺃﺗﻤﻰ ﻭ ﭘﺎﺋﻴ&= #65254; ﺗﺮ' ﺯﻣﺎﻧﻰ ﺍﺯ= ﺑﺮﺩﺑﺎﻥ ﺍﻧﻮﺍﻉ ﺑﺎﻳﺪ &= #65193;ﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺸ&= #65260;ﻮﺩ ﻗﺎﺋﻢ ﺑﺮﺳﺪ.ﻭ = ﺍﮔﺮ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﺷﺎﻳﺴﺘﮕﻰ ﻫﺪﺍﻳﺖ ﻭ ﺗﻌﻠ&= #65268;ﻢ ﻣﺴﺘﻌﺪﺍﻥ ﺩﻳ&#= 64405;ﺮ ﺑﻮﺩ' ﻣﻌﺮﺍﺝ ﻭ= ﺍﺳﺮاء ﻭ ﺗﻌﺎﻟﻰ ﺑﺎﺯ = ﺑﻴﺸﺘﺮ ﺍﺯ ﻣﻘﺎﻡ ﻗﺎﺋ&= #65250; ﭘﻴﺪﺍﻯ ﻣﻴﮑﻨ&#= 65194;'ﮐﻪ ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ &= #65251;ﻴﺮﺳﺪ ﺍﻳﻦ ﻣﻘﺎﻡ ﻧﻮ&= #65197;ﻯ ﻭﺷﻬﻮﺩﻯ ﻗﺎﺋ&#= 65250; ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ'ﻳﻚ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65165;ﺳﺖ.ﮐﻪ ﻓﺮﺍﻭﺍﻥ ﺗﺠﻠ&#= 1617;ﻴﺎﺕﺍﻟﻬﻰ ﻭﺍﺭباﺏ ﻧﻮﻉ = 5261; ﺗﻮﻟّﺪﺍﺕ ﺍﻧ= 5262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻰ = ﻧﻬﺎﻳﺘﻰ ﻧﻴﺰ ﺩﺭ ﭘﻴﺶ ﻫ= ﺴﺖ ﺗﺎ ﻓﺮﺿﺎ ﺭﻭﺣ&= #65264; ﻣﻮﻓﻖ ﺩﺭ ﺃﺑﺪ&= #65267;ّﺖ ﮐﻤﺎﻟﺎﺕ' ﺑﻨﻮ&= #65197; ﺍﻟﺄﻧﻮﺍﺭ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺑ&#= 65198;ﺳﺪ.ﻭ ﭘﺎﻳﺎﻥ ﺍﺟﺮﺍ&#= 65263; ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺭﺍ ﺧﺎﺗﻤﻪ ﺩﺍ&= #65193;ﻩ ﺑﺎﺷﺪ. ﮐﻪ ﻫﻤﮕ= ﺎﻥ ﻧﺰﺩ ﺧﺪﺍﻭﻧﺪ &= #65169;ﺎﺯﮔﺸﺖ ﺩﺍﺭﻧﺪ. ﻭﻟﻰ ﻓ= ﻌﻠﺎ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ'&= #64400;ﻪ ﺑﺎﻳﺪ ﺍﻭ ﻧﻴﺰ = ﺩﺳﺖ ﺍﺯ ﺳﻄﺢ ﻫﻨﺮﻯ&= #64401;ﻨﻮﻧﻰ ﺑﺮﺩﺍﺭﺩ'ﻭ ﺑﺪ&= #65255;ﺒﺎﻝ ﻣﻮﺿﻮﻋﺎﺕ ﺣﻘ&#= 65268;ﻘﻰ ﺗﺮ ﺍﺯ ﻧﻈﺮ ﺣﻘ= ﻴﻘﺖ ﻣﻄﻠﻖ ﺑﺮﻭﺩ'ﮐ&= #65258; ﻫﻨﺮﻧﻤﺎﺋﻰ ﮐ&#= 65256;ﺪ ﻳﺎ ﺑﻴﺎﻥ ﻭ ﺗﻌ= ﺒﻴﺮ ﺍﺣﺴﺎس ' ﻭ ﻓﻬﻢ= ﻭ ﺑﺮﺩﺍﺷﺖ ﺧﻮﺩ &= #65169;ﻨﻤﺎﻳﺪ.ﮐﻪ ﺩﻳﮕﻮﺭﺍﻥ ﺭﺍ &= #65255;ﻴﺰ ﺁﻣﻮﺯﺵ ﺑﺪﻫﻨ&#= 65194; ﮐﻪ ﭼﻨﺎﻥ ﮐﻨﻨ&= #65194;'ﻳﺎ ﭼﻨﺎﻥ ﻓﻬﻢ ﺑﺮ&= #65175;ﺮ ﺭﺍ ﺑﻴﺎﺑﻨﺪ. ﺩ= ﺭﺣﺎﻟﻴﮑﻪ ﻣﻴﺪﺍﻧﻴﻢ ﺩﺭ&#= 65259;ﻨﺮ ﻣﺎﺩﻯ ﺭﺍﻳﺞ' ﺗ= ﻮﻗّﻒ ﻣﻘﺎﻡ ﻭ ﺍﺣﻮﺍ&= #65245; ﺩﺭ ﻫﻨﺮﻣﻨﺪ ﻫ&= #65204;ﺖ ﻭ ﺁثاﺭﺵ ﻧﻴﺰ &#= 65261;ﺳﻴﻠﻪ ﺣﺒس ﺑﻴﺸﺘﺮ ﻫ&#= 65256;ﺮﻣﻨﺪ ﺩﺭ ﺳﻄﺢ ﻓﻌﻠﻰ = ﻫﻨﺮﻯ اﻭ ﻣﻴﺸﻮﺩ.ﭼﻪ &= #65197;ﺳﺪ ﺑﺘﮑﺎﻣﻞ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﻭ ﺭﺳﻴﺪ&= #65253; ﺑﺮﻭﺡ ﺍﻟﻬﻰ'ﮐ&= #65258; ﺩﺭ ﮐﺴﻰ ﻭﺟﻮﺩ = ﻧﺪﺍﺭﺩ. ﻣﮕﺮ ﮐﺎﻣﻠﻰ<sp= an dir=3DLTR> </spa= n>ﮐﻪ ﺑﺨﻠﻖ ﺑA= 166;ﺯﮔﺸﺘﻪ'ﺁﻧﮕᥴ= 6;ﻩ ﺳﻄﺢ ﺯﺑﺎﻥ ﻭ ﺗ= ﻌﺒﻴﺮ ﺧﻮﺩﺭﺍ ﻣﻨﺎﺳ&#= 65168; ﺯﻣﺎﻥ'ﻭﻟﻮ ﺗﻨ&= #65260;ﺎ ﺑﺮﺍﻯ ﻣﺴﺘﻌﺪ&#= 65165;ﻥ ﻃﺎﻟﺐ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﻭ ﻣﻘﺎﻣﻰ ﺩﺭ ﺁ= ﻭﺭﺩ.ﺗﺎ ﺧﺪﻣﺘﻰ ﻫﻢ ﺑﺎ&= #65255;ﺴﺎﻧﻴّﺖ ﮐﺮﺩﻩ ﺑﺎﺷﺪ.ﻭ = ﻫﻤﻴﺎﺭﻯ ﺑﺎ ﺧﻮﺍﺳﺘﻪ ﺧ&= #65194;ﺍﻭﻧﺪ ﻧﻤﻮﺩﻩ ﺑﺎﺷﺪ.&= #64400;ﻪ ﺗﻨﻬﺎ ﺃﻧﺒﻴﺎ &= #65261;ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﻣﻴﮑﻨﻨ&#= 65194;.<o:p></o:p> ﻣﺎﻟﺮﻭ= ﺭ ﻣﻴﮕﻮﻳﺪ'ﻫﻨﺮ</= span> </spa= n>ﺍﺑﺴﺘﺮﻩ ﺍʋ= 99; ﺭﻭﺵ ﺧﺎﺹ ﺩﺭ ﻫﺴﺘﻰ = ﺑﺪﺳﺖ ﻣﻴﺂﻳﺪ.ﺑﻠﮑﻪ &= #65175;ﻨﻬﺎ ﺍﺯ ﺳﺎﺧﺘﻤﺎﻥ &= #65259;ﻨﺮ ﺩﺭ ﻣﻴﺂﻳﺪ.ﻣث&#= 1604; ﺍﻳﻨﮑﻪ ﻫﻨﺮ ﻫ&= #65252;ﺎﻥ ﺗﺒﺪﻳﻞ ﺻﻮﺭﺗ&#= 65260;ﺎ ﺑﻮﺳﻴﻠﻪ ﻫﻨﺮ &= #65169;ﺮﻭﺵ ﻭ ﺳﺒﻚ ﻭ ﺍﺳﺘﻴ= ﻞ ﺍﺳﺖ.ﮐﻪ ﺑﻴﺎﻥ = ﻭﺗﻌﺒﻴﺮ ﻫﻨﺮﻯ ﺧﺎﺹ ﺷﺨ&= #65210; ﺍﺳﺖ.ﺑﻨﻄﺮ ﻣﺎ&= #65247;ﺮﻭ'ﺩﻳﺎﻧﺖ ﻗﺪﻣﺎﻯ ﻣﺼﺮﻯ'&= #64400;ﻪ ﺗﻨﻬﺎ ﺑﺮ ﻣﻮﺿ&= #65262;ﻉ ﻣﻔﺎﻫﻴﻢ ﺩﺍﺷ&#= 65176;ﻨﺪ. ﻧﻤﻴﺪﺍﻧﻴﻢ ﮐ&#= 65258; ﺑﺮﺍﻯ ﺁﻧﻬﺎ'ﻣ&= #65184;ﺴّﻤﻪ ﻓﺮﻋﻮﻥ ﭼﻪ ﻣﻌ&= #65256;ﻰ ﻣﻘﺪس ﻣﻴﺪﺍﺩ= 5257; ﻭﻫﻨﻮﺯ ﺩﺭ ﻫﻤ&= #65258; ﺍﺩﻳﺎﻥ ﺍﻳﻦ ﻣ&= #65184;ﺴّﻤﻪ ﻳﺎﻋﮑس ﺻﻮﺭﺕ &#= 65155;ﻧﺒﻴﺎ ﻭﺍﻭﻟﻴﺎ ﺭﺍﻳ&#= 1580; اﺳﺖ.ﻭ ﺍﻣﺮﻭﺯ &= #65193;ﻟﻴﻞ ﺧﺮﺍﻓﺎﺗﻰ ﺑﻮ&#= 65193;ﻥ ﺩﻳﻨﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻳﻌﻨﻰ ﻫﻤﺎﻥ ﻗ&= #65208;ﺮﻯ ﮔﺮﻯ ﻭ ﺍﻧﺤﺮﺍ&= #65233; ﺍﺯ ﺃﺻﻞ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ' ﻭﺧﻮﺍﺳﺘﻪ ﻫﻤ&#= 65166;ﻥ ﻣﻘﺪﺳﻴﻦ ﺻﺎﺣ&#= 65168; ﻣﺠﺴّﻤﻪ ﻫﺎﻯ &#= 65251;ﻘﺪّس ﻭ ﺑﺮﺍﻯ ﺩﮔﺮﮔ&= #65262;ﻧی ﺬﺍﺕ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.&= #64400;ﻪ ﺑﺎﻳﺪ ﺑﺎ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ﺩﺭ ﺗﺨﻠﻴ&#= 65258; ﻭ ﺗﺤﻠﻴﻪ ﺑﺘﺠ&= #65248;ﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧ&#= 65258; ﻣﻴﺴّﺮ ﺧﻮﺩ ﺑ&#= 65198;ﺳﻨﺪ.ﻭ ﭼﻮﻥ ﭘﻴﺎﻣﺮ ﻭ&= #65261;ﻟﻰّ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺧ&= #65262;ﺩﺭﺍ ﮐﻪ ﻣﺮﺩﻩ ﺍﺳﺖ'= ﺑﺼﻮﺭﺕ ﻣﺠﺴّﻤﻪ ﻭ ﻋﮑ&#= 1587; ﻭﻣﻘﺒﺮﻩ ﻭ ﻣﻌ&= #65170;ﺪ ﻭﻳﮋﻩ ﺩﺭ ﺁﻭﺭ&= #65255;ﺪ'ﻋﻤﻠﺎ ﺟﻌﻞ ﻣﻌﻨﻰ ﮐﺮ&= #65193;ﻩﺍﻧﺪ. ﻳﻌﻨﻰ ﺑﺎﻃﻞ ﺑ&= #65262;ﺟﻮﺩ ﺁﻭﺭﺩﻩﺍﻧﺪ.ﮐ&#= 65258; ﻫﻢ ﺑﺎﻃﻞ ﻭﮐﻔ&= #65198;'ﻭ ﺣﺘﻰ ﺷﺮﻙ ﺧﺪﺍ = ﻭﺑﺎ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺯﻧﺪﻩ ﺍﺳﺖ. ﺯﻳ= ﺮﺍ ﺑﻰ ﺩﻳﻨﻰ ﺍﺯ ﻧ= ﻈﺮ ﺧﺪﺍﻭﻧﺪ'ﺑﻬﺘ&#= 65198; ﺍﺯ ﺑﺪﺩﻳﻨﻰ ﻣ&= #65268;ﺒﺎﺷﺪ.ﮐﻪ ﻭﻇﻴﻔﻪ ﺍﻟﻬﻰ &= #65169;ﻪ ﺩﻳﻨﻰ'ﻳﺎ ﻫﻤﺎ&= #65253; ﺗﮑﺎﻣﻞ ﺭﻭﺡ ﻭ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﻣﻮﺭﺩ ﻧ&= #65224;ﺮ ﺍﺻﻠﻰ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﺳﺖ ﻭ ﻫﻤﻪ ﻫﺴ= ﺘﻰ ﻭﻣﻮﺟﻮﺩﺍﺕ ﻫ&#= 65204;ﺘﻰ ﻭ ﺧﻮﺩﻣﺎﻥ'ﺍﺯ = ﺃﺯﻝ ﺗﺎ ﮐﻨﻮﻥ'ﺑﺮﺍ&= #65263; ﻫﻤﻴﻦ ﺁﻓﺮﻳﺪ&#= 65257; ﺷﺪﻩﺍﻳﻢ' ﮐﻪ ﺩ= ﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﻭ ﺷﺪﻥ ﻭ ﺻﻴﺮﻭ= ﺭﺕﺭﺍ ﺍﺟﺮﺍ ﮐﺮﺩﻩ ﺑ&= #65166;ﺷﻴﻢ'ﮐﻪ ﺑﺎﻧﻮﺍﻉ ﺑﺎﻟ&#= 65166;ﺗﺮ ﻓﻮﻕ ﺑﺸﺮﻯ' ﺗﺎ= ﺧﺪﺍﻭﻧﺪ ﻣﻄﻠﻖ ﺑﻌﻮﺍﻟ&#= 65250; ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺑﺎﻟﺎ ﺑﺮﺳﻴﻢ'&= #64400;ﻪ ﺑﺎﻳﺪ ﺑﺮﺳﻴﻢ &= #65261; ﺧﻮﺍﻫﻴﻢ ﺭﺳﻴ&#= 65194;.ﮐﻪ ﺑﺎﺯﮔﺸﺖ ﻫﻤﻪ &= #65169;ﺴﻮﻯ ﺧﺪﺍﻭﻧﺪ ﻫﻤﻴ&#= 65254; ﺃﻣﺮ ﺍﺳﺖ.<o:p></o:p> ﺍﺯ ﺭﺍﺑ= ;ﻄﻪ ﻫﻨﺮ ﻭﺻﻨﻌﺖﺑ&#= 64405;ﻮﺋﻴﻢ'ﮐﻪ ﮐﺎﺭﺃثرﻯ ﻫﻨA= 198;ﻯ ﺍﺳﺖ.ﮐﻪ ﺭﻧﮓ ﻭ= ﺳﺒﻚ ﺻﺎﺣﺐ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﺩ.ﻭﻫﻨﺮ ﻋﺎﻟﻤﻰ ﺍﻧﺴﺎ&#= 65255;ﻰ ﺍﺳﺖ'ﮐﻪ ﺍﺯ ﺟﺮ= ﻳﺎﻥ ﻃﺒﻴﻌﺖ ﭘﺎ ﻓﺮ&= #65165;ﺗﺮ ﻣﻴﮕﺬﺍﺭﺩ'ﻭﺗ&#= 65166;ﺑﻊ ﻭﺍﻗﻊ ﮐﻨﻮﻧﻰ &= #65191;ﻮﻳﺸﺘﻦ ﺧﻮﺩ ﻧﻴﺴﺖ.ﺑﺨ&= #65212;ﻮﺹ ﺩﺭ ﻫﻨﺮ ﺍﻟﻬﻰ = ﺩﺭ ﺳﻠﻮﻙ ﺻﻮﻓﻴﺎ&#= 65255;ﻪ ﺍﺳﺖ.ﮐﻪ ﺣﺘﻰ ﻣ= ﻮﺟﻮﺩﻳّﺖ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ'ﺑﺎ ﻫﻤﻪ ﮐﺮﺍﻣﺎﺕ &= #65169;ﺎﻟﻔﻌﻞ ﺁﻥ ﭘﺬﻳﺮﺍ ﻧﻤ&= #65268;ﺒﺎﺷﺪ.ﻭ ﻃﺎﻟﺐ ﻧﻮﻉ ﺑﺮ&= #65175;ﺮ ﻭ ﺟﻬﺎﻥ ﻋﻘﻠﻰ = ﻭ ﺫﻭﻗﻰ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﺍﺳﺖ. ﮐﻪ ﭘس ﺍﺯ= ﺗﺨﻠﻴﻪ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻥ ﺣﻴﻮﺍﻧﻰ ﺑﺸﺮ&#= 65263;'ﻭ ﺗﺤﻠﻴﻪ ﺁﻥ ﺑﺼ&= #65236;ﺎﺕ ﺍﻟﻬﻰ ﺗﺎ ﺣﺪّ &= #64400;ﻔﺎﻳﺖ ﺍﺯ ﭘﺎﮐﺴﺎﺯﻯ &= #65261; ﺍﺻﻠﺎﺣﺎﺕ ﺻﻔ&#= 65166;ﺗﻰ'ﺑﺘﺠﻠﻴﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﻣﻴ&= #65198;ﺳﻴﻢ.ﮐﻪ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻫﻔﺖ ﺷﻬﻮﺩ ﻫﺴﺖ.ﻭ ﻫ= ﻤﻴﺸﻪ ﺍﻧﺴﺎﻥ ﺧﻮﺩ ﺭ&= #65165; ﺩﺭﺟﺎﻯ ﺑﻬﺘﺮ&#= 65263; ﺷﺎﻳﺴﺘﻪ ﻣﻴﺪ&#= 65165;ﻧﺪ. ﮐﻪ ﺃﻣﺮﻯ ﻓﻄﺮ&= #65263; ﺩﺭ= ﺟﺎﻭﺩ= ;ﺍﻧﻪ ﻃﻠﺒﻰ ﻣﻴﺒﺎﺷ&#= 65194; ﮐﻪ ﻫﺮ ﮐس ﺑﺎﻳ&= #65194; ﺳﻌﻰ ﺁﻧﺮﺍ ﺑﮑ&= #65256;ﺪ.ﭼﻪ ﻫﻨﺮﻣﻨﺪ ﻳﺎ ﻧ&= #65166;ﻇﺮ ﻫﻨﺮ'ﻭ ﻫﺮ ﺷﻨﻮ= ﻧﺪﻩ ﻫﻨﺮﻫﺎﻯ ﺭﻩ ﺭ&= #65235;ﺘﮕﺎﻥ' ﻭ ﺍﮐﺘﻔﺎ ﺑﻬﻨ&= #65198; ﻣﺎﺩﻯ ﻭ ﺑﺸﺮﻯ = ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷﺪ.ﭘﻴﺸﺮﻓ&#= 65174; ﻣﻌﻨﻮﻯ ﻭ ﺫﻫﻨ&= #65264; ﺍﻧﺘﺰﺍﻋﻰ ﻣﻴ&#= 64401;ﻨﺪ.ﻭﻟﻰ ﺩﺭ ﻫﻨﺮ ﺍﻟﻬﻰ = ﻭ ﺳﻠﻮکی ﭙﻴﺸﺮA= 235;ﺖ ﻣﻌﻨﻮﻯ ﻭ ﺑﺎﻟ&= #65166;ﺗﺮ'ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65261; ﻋﻘﻠﻬﺎﻯ ﺍﻟﻬ&#= 65264;'ﻭ ﻟﺪﻧّﻰ ﭘﻴﺸﺮ= 5235;ﺘﻬﺎﻯ ﻣﻴﻨﻮﻯ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﻭﺧﻮﺩ ﻧﻴﺰ ﺑﺴﻄﻮﺡ ﺍ&= #65247;ﻬﻰ ﺑﺎﻟﺎﺗﺮ'ﻭ ﺗﺎ = ﻫﻔﺖ ﺳﻄﺢ ﺑﺎﻟﺎﺗﺮ &= #65251;ﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ' ﻣﻴ= ﺘﻮﺍﻧﺪ ﺑﺮﺳﺎﻧﺪ. ﻭﻟﻰ = ﻫﺮﻳﻚ ﺯﻣﺎﻥ ﺧﻮﺩﺳﺎ&#= 65199;ﻯ ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﺭ&= #65261;ﺍﻥ ﭘﺮ ﻋﻘﺪﻩ ﺩﺭ ﻫ= ﻤﻪ ﻭ ﺩﺭ ﻓﮑﺮ ﻭ ﺩﺭ= ; ﻋﺎﺩﺍﺕ ﻭ ﺍﺧﻠﺎﻕ ﻭ ﻋﻘ= ﺎﻳﺪ'ﻳﻌﻨﻰ ﭘﺎﮐﺴﺎﺯﻯ ﺑﺎ&#= 65247;ﺎﺗﺮﻳﻦ ﺍﺻﻞ ﻣﻮﺟﻮﺩﻳ&#= 1617;ﺖ ﺍﻧﺴﺎﻥ' ﺩﺭ ﮊﻧ= ﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮ= ;ﺩ ﺭﺍ ﺑﺎﻳﺪ ﺍﻧﺠﺎﻡ &= #65169;ﺪﻫﺪ.<o:p></o:p> ﺩﺭ ﻫﻨﺮ= ; ﺍﻧﺴﺎﻥ ﻣﻴﮕﻮﻳﻨﺪ ﺩﻭ &= #65255;ﻮﻉ ﻫﻨﺮ ﻣﻴﺘﻮﺍﻥ &= #65219;ﺒﻘﻪ ﺑﻨﺪﻯ ﮐﺮﺩ. ﻳﮑ= ﻰ ﺗﻮﻟﻴﺪ ﻫﻨﺮﻯ.&= #64404;ﻮﺋﻰ ﻫﻨﺮ ﺑﺮﺍﻯ ﻫﻨ&= #65198; ﺑﺎﺷﺪ. ﻭ ﻳﮑﻰ ﻫ= ;ﻨﺮ ﺻﻨﻌﺘﻰ ﻭ ﺗﮑﻨ&= #65268;ﮑﻰ ﻭ ﺑﺎﺻﻤﻪﺍﻯ ﺍ&= #65203;ﺖ.ﺍﻧﺴﺎﻥ ﺗﻨﻬﺎ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﺳﺖ'ﮐﻪ ﻭﺳﺎﺋ&= #65246; ﮐﺎﺭ ﻣﻴﺴﺎﺯﺩ.&= #65261; ﺑﺮﺍﻯ ﮐﻨﺘﺮﻝ &= #65261; ﺗﺴﻠّﻂ ﺑﺮﻃﺒ= 5268;ﻌﺖ'ﻭ ﺭﻓﻊ ﻧﻴﺎﺯ ﺍﻫ&= #65194;ﺍﻑ ﺧﻮﺩ ﺑﮑﺎﺭ ﻣﻴ&= #64405;ﻴﺮﺩ.ﮐﻪ ﺟﻨﺒﻪ ﻧﻔﻊ ﻭ ﺭ= ﻓﺎﻩ ﺯﻧﺪﮔﻰ ﮐﻨﻮﻧ&#= 65264; ﺭﺍ ﺩﺍﺭﺩ.ﻭ ﺍﻳ= ﻦ ﻋﮑس ﮐﺎﺭ ﺳﺎﻟ&#= 64401;ﺎﻥ ﺩﺭ ﺗﺮﻙ ﺭﻓﺎﻩ = ﻭ ﻣﻨﺎﻓﻊ ﺷﺨﺼﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﮔﺮﭼﻪ ﻧﻔﻊ ﺩﻳ&= #64405;ﺮﺍﻥ ﻭ ﺟﺎﻣﻌﻪ ﺭﺍ ﺭ= ﻫﺎ ﻧﻤﻰ ﮐﻨﻨﺪ. ﺗﮑ= ﻨﻴﻚ ﺑﺸﺮ ﻧﻴﺰ ﺗﺎﺑ&= #65226; ﺳﻄﺢ ﻣﻘﺎﻡ ﺗﮑ&= #65166;ﻣﻠﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣی اﻧﺴﺎﻥﺎﺳﺖ.ﮐ= 5258; ﺩﺭ ﮐﺪﺍﻡ ﻓﺼﻞ = ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﻫﺮ ﺯﻣﺎﻥ= ; ﮐﺸﻒ ﺟﺪﻳﺪﻯ ﺩﺭ ﺳﻄ&= #65186; ﻋﻘﻠﻰ'ﻭ ﻫﺮﮔﻮ&= #65255;ﻪ ﺗﮑﻨﻴﻚ ﻭ ﻋﻠﻤ&= #65264; ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ.&= #65175;ﺎ ﻧﻮﻉ ﻣﻨﺎﻓﻊ ﻭ = ﺍﺻﺮﺍﺭ ﺑﺮ ﺁﻧﻬﺎ ﭼﻘﺪ&= #65197; ﺳﺎﺯﻧﺪﻩ ﻭ ﺍﺻ&= #65248;ﺎﺡ ﺭﻭﺍﻥ ﮐﻨﺪ ﻫﺮ = ﻓﺮﺩ ﺍﻧﺴﺎﻧﻰ ﺗﻮﻟ&#= 65194;ﺍﺕ ﺑﺸﺮﻯ ﻣﺘﻌﺪﺩ&#= 65263; ﭼﻨﺪ ﺻﺪ ﮔﺎﻧﻪ = ﻗﺒﻠﻰ ﺩﺍﺷﺘﻪ'ﮐﻪ ﻫﺮ = ﺑﺎﺭ ﺑﺎﮐﺎﻣﻞ ﻃﺒﻴ&#= 65228;ﻰ'ﺧﻮﺩﺭﺍﺑﻔA= 212;ﻞ ﻧﻮﻋﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺭﺳﺎﻧﺪﻩ. ﻭ ﮐﺮ= ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻭﺫﺧ&#= 65268;ﺮﻩ ﻫﺎﻯ ﺗﮑﺎﻣﻠﻰ &= #65193;ﺍﺷﺘﻪ'ﮐﻪ ﺩﺭ ﺻﻮﺭﺕ ﻓﺼﻞ = ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ &= #65251;ﺘﻮﻟّﺪ ﺷﺪﻩﺍﺳﺖ'ﻭﺍﻟ&#= 1617;ﺎ ﻣﺘﻮﻟﺪ ﻧﻤﻴﺸ&#= 65194;.ﻭ ﻟﺬﺍ ﻫﺮ ﮐس ﺩﺭ&= #65267;ﻚ ﺳﻄﺢ ﻓﺼﻞ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺍﺳﺖ.ﻭ ﺩﺭ ﻳﻚ ﺩ= ;ﺭﺟﻪ ﻋﻘﻞ ﻭ ﻫﻨﺮ'ﻭﺗ= ﻨﻬﺎ ﻫﻨﺮ ﺳﺎﻟﻚ ﺍﻟ&= #65260;ﻰ ﺍﺳﺖ'ﮐﻪ ﻣﻴﺨﻮ&= #65165;ﻫﺪ ﺍﺩﺍﻣﻪ ﺑﺪﻫﺪ.&= #65261;ﺗﺎ ﺣﺪّ ﻣﻴﺴّﺮ ﺍ= 5261;'ﺩﺭ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﮐ&#= 65256;ﻮﻧﻰ ﺧﻮﻳﺶ.ﮔﻮﺋﻰ ﻫ&= #65256;ﺮ ﻳﻚ ﺗﻤﺮﻳﻦ ﻭ ﺁ= ﺯﻣﺎﻳﺶ ﻋﻤﻠﻰ ﻭ ﺗﺠﺮﺑ&= #65264; ﺁﺯﻣﺎﻳﺸﮕﺎﻫ= 5264; ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ'ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺑﻔﺼ&#= 65246; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﺎﺗﺮﻯ ﺑﺮﻭﺩ.ﮐﻪ ﻋﻘﻞ = ﻭ ﺷﻬﻮﺩ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺮﺗﺮ ﺑﻴﺎﺑﺪ.&= #65169;ﺨﺼﻮﺹ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺑﻴﺸﺘﺮ ﺧﻮﺩﺭ&#= 65165;' ﮐﻪ ﺗﻨﻬﺎ ﺑﺮﺍ&= #65263; ﺗﻮﻟﺪ ﺑﻬﺘﺮﺑ&#= 65228;ﺪﻯ'ﻭﺣﺘﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;'ﻋﻤﻠﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺍﻭ ﺧﻮﺍﻫﺪ ﺑﻮ&= #65193;.ﻭ ﺍﻣﮑﺎﻥ ﺗﺤﻘﻖ &= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﺗﺎ= 5199;ﻩﺍﻯ'ﻣﺘﻨﺎﺳʋ= 68; ﺗﻮﻟﺪ ﻧﻮﻋﻰ ﺑ&= #65228;ﺪﻯ ﺧﻮﺩ.ﭘس ﻫﻨﺮ ﻭ&= #65203;ﻴﻠﻪ ﺗﻌﺎﻟﻰ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﺩ&= #65197; ﻫﻨﺮ ﻣﺎﺩﻯ ﺩﺭ = ﺗﮑﺎﻣﻠﻰ ﺍﻓﻘﻰ' ﻭ ﻳﺎ ﺣﺪ= ;ّ ﺃﻗﻞ ﻫﻨﺮﻫﺎﻯ &= #65165;ﻧﺴﺎﻧﻰ ﻭ ﺧﻴﺮ ﺧﻮﺍﻫﻰ'= ﮐﻪ ﺗﮑﺎﻣﻞ ﻋﻤﻮﺩ&#= 65263; ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ&#= 65207;ﺪ'ﺍﮔﺮ ﺩﺭ ﺭﺍﻩ ﺧﺪﺍ ﻭ= ﺗﮑﺎﻣﻞ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.<o:p></o:= p> ﺎﻳﺪ ﺑﻴ= ;ﻦ ﻣﻮﺿﻮﻉ'ﻭ ﺳﻮﮊ&= #65257; ﻣﻮﺭﺩ ﺍﺳﺘﻌﻤ&#= 65166;ﻝ'ﻭ ﻧﻴﺰ ﻭﺳﺎﺋﻞ ﻫ&= #65256;ﺮﻯ'ﺑﺎ ﻣﻮﺿﻮﻉ ﺟﻤﺎﻟ&#= 65264; ﺩﺭ ﻋﻠﻢ ﺍﺳﺘﺎ&= #65175;ﻴﻚ ﺯﻳﺒﺎﺋﻰ ﺗﻔﺎ&#= 65261;ﺕ ﺩﺍﻧﺴﺖ.ﺗﻤﺎﻡ &= #65251;ﻮﺿﻮﻋﺎﺕ ﻫﻨﺮﻯ ﺑﻘﺼﺪ ﻧ&= #65236;ﻊ ﻭ ﻫﺪﻓﻰ ﻭ ﻏﺎﻳ= ﺘﻰ ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ.ﮐﻪ ﻣﺎﺩﻯ ﻭ ﺩﻧﻴﻮ&= #65263; ﻣﻨﺎﺳﺐ ﺑﺸﺮ ﻭ = ﺑﺮﺍﻯ ﺭﻓﺎﻩ ﻭﻟﺬﺕ ﺑ&= #65268;ﺸﺘﺮ ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﻫﺮ= ﺣﺎﻝ ﺗﮑﺎﻣﻞ ﻧﻤﻮﺩ&#= 65253; ﺭﻭﺣﻰ ﻧﻴﺴﺖ. ﺣ= ﺘﻰ ﺍﮔﺮ ﺗﮑﺎﻣﻞ ﺍ&= #65235;ﻘﻰ ﻣﻨﺎﺳﺐ ﺯﻣﺎﻥ &= #65261; ﺳﺒﻚ ﻭ ﮐﺸﻒ ﺟﺪ= ﻳﺪﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﭼ&= #65262;ﻥ ﻧﻔﻊ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﻫﺪﻓﻰ ﺑﻴﺮﻭﻥ &= #65165;ﺯ ﺧﻮﺩ ﺍﻭ ﺍﺳﺖ.ﺩ= ﺭ ﻣﮑﺎﻧﻰ ﺩﺭ ﻃﺒ&= #65268;ﻌﺖ.ﻭﻟﻰ ﻧﻔﻊ ﺍﺻﻠﻰ ﻭ ﺍ= ﻟﻬﻰ ﺍﻧﺴﺎﻥ ﻃﺎﻟﺐ &= #64400;ﻤﺎﻟﺎﺕ ﺍﻟﻬﻰ ﺩﺭ ﺳﻠﻮ&= #65241; ﺻﻮﻓﻴﺎﻧﻪ ﺍﺳ&#= 65174;.ﻭ ﺑﺎ ﮐﻤﻚ ﺧﺪﺍﻭ&= #65255;ﺪ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬ&#= 1740; ﻮﺩﺭ ﺫﺍﺕ ﺧﻮﺩ = ﺍﻧﺴﺎﻥ ﮐﻪ ﻫﻤﺎﻥﺮﻭﺣ&#= 65155;ﺻﻞ ﻣﻮﺟﻮﺩﻳّﺖ ﺍ= 5261; ﮐﻪﺗﮑﺎﻣﻞ ﺫﺍ&#= 65175;ﻰ ﻭﺩﺭ ﻣﮑﺎﻥ &#= 65247;ﺎ ﻣﮑﺎﻥ ﺧﺎﺭﺟﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ﻧﻪ ﺑﻴﺮﻭﻥ ﻣ= ﺎﺩﻯ.ﭼﻮﻥ ﺩﺭ ﺑﺪﻥ ﻭ ﻣﻐﺰ= ﺍﻧﺴﺎﻥ ﻫﻢ ﻧﻴﺴﺖ ﮐﻪ ﺩ= ﺭ ﻋﺎﻟﻢ ﻭﺟﻮﺩﻯ&#= 65192;ﺎﺹ ﻣﻠﮑﻮﺕ'ﻭ ﺑﺮﺍ&= #65263; ﺟﻬﺎﻧﻰ ﻧﺎﻣﺮ&#= 65163;ﻰ ﻣﺎﺩﻯ ﻣﺤﺴﻮس &#= 65251;ﺎ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺟ&= #65204;ﻢ ﻣﺎ ﭼﻮﻥ ﻫﺴﺘﻪ = ﮐﻮﭼﮑﻰ'ﺩﺭ ﺟﺴﻢ ﻭﺗﻦ ﺃثی= 585;ﻯ ﻭ ﻣﻠﮑﻮﺗﻰ ﺭﻭ&= #65165;ﻥ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭ ﺍﮔﺮ ﮐﺴﻰ ﺭﻭﺍ&= #65253; ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ&#= 65197;ﺍ'ﺗﺒﺪﻳﻞ ﺑﺮﻭﺣﻰ ﺍﻟﻬﻰ &= #64400;ﺮﺩ'ﺁﻧﮕﺎﻩ ﺑﻘﻮﻝ ﭘﻴﺎﻣﺒ&#= 65198;'ﺣﺠﻢ ﺭﻭﺡ ﺍﻧﺴﺎﻥ ﮐ&= #65166;ﻣلی ﺘﺎ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253; ﻓﺮﺍﺧﻰ ﺩﺍﺭﺩ.&= #64380;ﻮﻥ ﺷﺎﻫﺪ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﻭﻳﺎ = ﻫﺮﮐس ﺗﺎ ﺳﻄﺢ ﺷﻬﻮﺩ = ﺁﺧﺮ ﺧﻮﺩ. ﺣﺘﻰ ﺍﮔﺮ= ﻧﻔﻊ ﻣﺎﺩﻯ ﺍﻧﺴﺎﻥ &= #65235;ﺮﻫﻨﮕﻰ ﻭﻣﺎﺩﻯ ﺑﺎﺷﺪ'&= #65261;ﻟﻰ ﺑﺎﺯ ﻧﻔﻊ ﺃﺑﺪ&= #65263; ﺩﺭ ﺭﻭﺡ ﺍﻟﻬﻰ = ﻧﺪﺍﺭﺩ.ﻭ ﻓﺮﻫﻨﮓ ﻳﻚ ﻧﺎ&= #65249; ﭘﻮﺷﺸﻰ'ﺑﺮﺍﻯ &= #65191;ﻄﺎﻫﺎﻯ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65165;ﺳﺖ.ﮐﻪ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65264; ﺧﻮﺩﺭﺍ ﺭﻫﺎ ﻧ&= #64401;ﺮﺩﻩ ﻭﻟﻰ ﺧﻮﺩﺵ ﺭﺍ = ﺍﺯ ﺷﺎﻳﺴﺘﮕﺎﻥ ﻋ&#= 65262;ﺍﻟﻢ ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧ&#= 65194;. ﻭﻗﺘﻰ ﺑﻨﺎﻡ ﺩ&= #65267;ﻦ ﻭﻣﺬﻫﺐ ﻗﺸﺮﻯ'&= #65227;ﺒﺎﺩﺍﺕ ﻭ ﺗﻌﺼّﺒﺎﺕ ﮐ&#= 65262;ﺭ ﺩﺍﺭﻧﺪ.ﻭ ﺑﻨﺎ&= #65249; ﺧﺪﺍ ﺑﻨﺪﮔﺎﻥ &= #65261; ﺑﺮﻧﺎﻣﻪ ﻫﺎﻯ &= #65191;ﺪﺍ ﺭﺍ ﻣﻰ ﮐﺸﻨﺪ ﻭ= ﺧﻨثی ﻣﻴﻨﻤﺎﻳﻨﺪ.ﭘ&#= 1587; ﻧﻔﻊ ﺁﻧﻬﺎ ﺑﻀ&= #65198;ﺭﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ'ﻭ ﺣﺘﻰ ﺑﻀ= ﺮﺭ ﺧﻮﺩﺷﺎﻥ'ﺩﺭ ﺑ&= #65198;ﺩﻯ ﺩﻭﺭﺗﺮ ﻭ ﺑﺮﺍ&= #65263; ﺗﻮﻟﺪ ﺑﻌﺪﻯ ﺩ&= #65197; ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﭘ&= #1587; ﺍﺯﻣﺮﮒ ﻧﺴﺦ ﻭ&= #65251;ﺴﺦ ﺑﺪﺗﺮ ﺣﻴﻮﺍﻧ&#= 65264;'ﺗﺎ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258; ﻫﺎ ﺭﺍ ﺩﺭ ﺁﻳﻨ= ﺪﻩ ﻫﺎ ﺑﻨﻤﺎﻳﻨﺪ.<= o:p></o:p> ﺗﻤ᥷= 4;ﻥ ﻧﻴﺰ ﺑﻴﻨﺎﻡ ﻓ&= #65198;ﻫﻨﮓ ﻳﻚ ﺟﺎﻣﻌﻪ'ﻭ ﻳ= ﺎ ﻳﻚ ﺷﺨﺺ ﻣﻴﺒﺎ&= #65207;ﺪ.ﺍﮔﺮ ﻧﻔﻊ ﺟﻤﻌﻰ ﺩﺭ&= #65153;ﻥ ﺑﺎﺷﺪ. ﻭﺳﺎﺋﻞ = ﮐﺎﺭ ﻫﻨﺮﻯ'ﻋﻤﻠﺎ ﺣ&= #65166;ﺻﻞ ﻭﻧﻤﺎﻳﻨﺪﻩ ﻫ&#= 65268;ﭻ ﺗﻌﺒﻴﺮﻯ ﺷﻬﻮ&#= 65193;ﻯ ﻭ ﻋﺎﻃﻔﻰ ﻧﻴﺴ&= #65174;.ﺗﻨﻬﺎ ﺑﺎ ﺍﺩﺭﺍﻙ ﺣﺴ&= #1617;ﻰ ﻭ ﺍﻃﻠﺎﻉ ﻋﻠﻤ&= #65264; ﺍﺯ ﮐﺎﺭ ﺍﻳﻦ ﻭ= ﺳﺎﺋﻞ'ﮐﺎﻓﻰ ﺍﺳﺖ ﮐﻪ ﺑﻨﻔﻊ = ﻫﺪﻓﻬﺎﻯ ﺍﻧﺴﺎﻥ ﻭ ﻫﻨﺮ&= #65251;ﻨﺪ ﺩﺭ ﺁﻳﺪ.ﻣﻮﺿﻮ&= #65225; ﺍﺳﺘﻌﻤﺎﻝ ﻭﺳ&#= 65268;ﻠﻪ'ﺟﺰ ﻧﻮﻋﻰ ﺭﻓﺘﺎﺭ &= #65165;ﺟﺘﻤﺎﻋﻰ ﺑﻴﺸﺘﺮ ﻧﻴﺎﺯ &= #65255;ﺪﺍﺭﺩ.ﺗﻨﻬﺎ ﺧﻮﺏ ﮐﺎﺭﺑﺮﺩ &= #65153;ﻥ ﻣﻄﺮﺡ ﺍﺳﺖ. ﮐﻪ= ﺁﻧﻬﻢ ﺃﻣﺮﻯ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﻭ ﻗﺎﺑﻞ ﺁﻣﻮﺯ&= #65205; ﻭﺗﻤﺮﻳﻦ ﻭﮐﺴ&#= 65168; ﻣﻬﺎﺭﺕ ﺣﺮﻓﻪ&#= 65165;ﻯ ﺍﺳﺖ. ﺍﻟﺒﺘﻪ ﻣ= ﻮﺿﻮﻉ ﻧﻔﻊ ﻫﻨﺮﻣﻨﺪ &= #65197;ﺍ'ﺑﺠﻬﺎﻥ ﻓﺮﻫﻨﮓ ﺟﻤﻌﻰ &= #65251;ﻴﺒﺮﺩ.ﻭ ﺍﺭﺗﺒﺎﻁ ﻋﻤﻴ&#= 65238; ﺗﺮ ﻣﻴﺴﺎﺯﺩ.ﮐ&= #65258; ﻣﻨﺠﺮ ﺑﺒﻬﺮﻩ &= #64404;ﻴﺮﻯ ﻣﺎﺩﻯ ﻭ ﺷﻬﺮﺕ = ﻭ ﺍﺣﺘﺮﺍﻡ ﻭ ﻣﻮ&= #65239;ﻌﻴّﺖ ﺍﺟﺘﻤﺎﻋﻰ ﻫﻨ&#= 65198;ﻣﻨﺪ ﻣﻴﺸﻮﺩ.ﻭ ﺍﻳﻦ = ﻧﺘﺎﻳﺞ ﺩﺭ ﻫﻨﺮ ﺍﻟﻬﻰ'= ﻭﮐﺎﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣ&= #65220;ﺮﺡ ﻧﻴﺴﺖ.ﮐﻪ ﺑﺎﻟ&= #65228;ﮑس ﺑﺎﻳﺪ ﺍﺯ ﺁﻥ ﻧ= ﺘﺎﻳﺞ ﻭﺷﻬﺮﺕ ﻓﺮﺍﺭ &= #64400;ﺮﺩ.ﻭ ﻫﺮﮔﺰ ﮐﺴﺐ ﻭ ﺩ= ﺭﺁﻣﺪ ﺟﺪﻳﺪ' ﺩﺭ ﮐﺎﺭ= ﻋﻠﻤﻰ </spa= n>ﻭ ﻫﻨﺮ ﺻﻨﻌA= 176;ﻰ ﻭ ﺗﻌﻤﻴﻢ ﺁﻥ' ﮐ= ;ﺎﺭﻯ ﺍﺳﺖ ﺩﺭ ﺣﺪّ ﻓ&= #65166;ﻳﺪﻩ ﺟﻮﺋﻰ ﮐﻮﺩﮐﺎ&#= 65253; و ﻨﻪ ﻓﺎﻳﺪﻩﺟ&#= 65262;ﺋﻰ ﺃﺑﺪﻯ ﻋﺎﻗﻠﺎ&#= 65253; ﺍﻟﻬﻰ. ﺩﺭ ﻣﻮﺿ= ﻮﻉ ﻧﻔﻌﻰ ﮐﻪ ﻫﻨﺮ&= #65251;ﻨﺪ ﻣﺎﻳﻞ ﺍﺳﺖ'ﻣﺼ&= #65256;ﻮﻋﺎﺕ ﻃﺒﻴﻌﻰ ﺭﺍ ﺑﻤ&= #65262;ﺿﻮﻋﺎﺕ ﻧﻔﻌﻰ ﻭ ﺍﺳﺘﻌ&= #65252;ﺎﻝ ﻫﻨﺮﻯ ﺩﺭ ﺁﻭﺭ&= #65193;'ﻭﺳﻨﮓ ﺭﻳﺰﻩ ﻫﺎ ﺭﺍ ﮐ= ﻨﺎﺭ ﻫﻢ ﻣﻴﮕﺬﺍﺭﺩ &= #65261;ﺗﺎﺑﻠﻮ ﻣﻴﮑﻨﺪ.ﻭ ﻣﻴﺨ&= #65262;ﺍﻫﺪ ﺍﺷﻴاء ﻏﻴﺮ ﺍ= 5255;ﺴﺎﻧﻰ ﺩﺭ ﻃﺒﻴﻌﺖ ﺭﺍ = ﻣﺤﺪﻭﺩ ﻧﻤﺎﻳﺪ.ﺩﺭ ﺣﺎ&= #65247;ﻴﮑﻪ ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﺧ&= #65262;ﺩ ﺗﻐﻴﻴﺮ ﺗﻤﺪﻥ &= #65261; ﻓﺮﻫﻨﮓ ﻭ ﻋﻠﻢ'= ﻭ ﻧﻴﺰ ﺗﻐﻴﻴﺮ ﻋ&= #65240;ﻞ ﻭ ﺗﺠﺮﺑﻪ ﺍﻧﺴ&= #65166;ﻧﻰ ﺩﺍﺭﺩ' ﻭ ﺗﻔﺎﻭ= ﺕ ﺧﻮﺍﻫﺪ ﮐﺮﺩ.ﭘ&= #1587; ﺭﺍﺑﻄﻪﺍﺵ ﺑﺎ &= #65219;ﺒﻴﻌﺖ ﺗﻐﻴﻴﺮ ﻣﻴﮑﻨ&#= 65194;.ﺯﻣﺎﻧﻰ ﭘﺎﻙ ﮐﺮﺩﻥ ﺁﺷ&= #65232;ﺎﻝ ﺩﺭ ﺟﻨﮕﻠﻬﺎ ﻭ = ﻣﺮﺩﺍﺑﻬﺎ ﺭﺍ'ﺑﺮﺍﻯ ﺳﻠﺎ&= #65251;ﺘﻰ ﺑﻬﺪﺍﺷﺘﻰ ﻟﺎ&#= 65199;ﻡ ﻣﻴﺪﺍﻧﺴﺘﻪ'ﻭ &= #65199;ﻣﺎﻥ ﺩﻳﮕﺮﻯ ﻤﻌﺘﻘ&#= 65194; ﺑﺒﻘﺎﻯ ﺟﻨﮕﻞ &= #65261; ﻣﺮﺩﺍﺏ ﺑﺮﺍﻯ &= #65219;ﺒﻴﻌﺖ ﺷﺪﻧﺪ.ﮐﻪ ﻣﺤﻴ&= #65218; ﺯﻳﺴﺖ ﺭﺍ ﻃﺒﻴ&= #65228;ﻰ ﻧﮕﺎﻩ ﺩﺍﺭﻧﺪ &= #65193;ﺭﺣﺎﻟﻴﮑﻪ ﻣﺤﻴﻂ ﺯﻳﺴﺖ ﻃ&= #65170;ﻴﻌﻰ ﮐﺎﻣﻠﺎ ﺩﺭﺳﺖ &= #65165;ﺳﺖ'ﻭ ﻧﻪ ﻣﺤﻴﻂ ﺯﻳﺴ&= #65174; ﻏﻴﺮ ﻃﺒﻴﻌﻰ.ﻭ = ﺣﺪ ﻭﺳﻂ ﺭﺍ ﻧﻴﺰ ﻫ= ﺮ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻋﻘﻞ ﻭ ﻋﻠﻢ ﻭ ﻋ= ;ﻤﻞ ﺩﻳﮕﺮﻯ ﺩﺍﺭﺩ .= ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺑﻌﻀ&#= 65264; ﻣﻮﺿﻮﻋﺎﺕ ﺗﻤ&#= 65194;ﻧﻰ'ﺍﺯ ﺍﻧﺴﺎﻥ ﻣﻴﺨﻮ&#= 65165;ﻫﺪ ﮐﻪ ﻣﺎ ﮐﺎﺭ &#= 65261; ﻓﻌّﺎﻟﻴّﺖ ﻭ ﺗﺼﺮﻓﻰ ﺩﺭ ﻃ= ﺒﻴﻌﺖ ﺑﮑﻨﻴﻢ.ﻭ ﺍﻳﻦ = ﺧﻮﺍﺳﺘﻪ ﻃﺒﻴﻌﺖ ﻭ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﺯ ﻣﺎ ﺩﺭ ﺳﺎﻟ= ﮑﺎﻥ ﻭﮐﺎﻣﻠﺎﻥ ﺣﻘ&#= 65268;ﻘﺖ ﺩﺍﺭﺩ.ﮐﻪ ﮐﺎﻣ&= #65246; ﺍﻟﻬﻰ ﺩﺭ ﻃﺒﻴ&= #65228;ﺖ ﺧﻮﺩ'ﻭ ﻓﻄﺮﺕ ﺳ= ﺎﻟﮑﺎﻥ ﺧﻮﻳﺶ ' ﺑﻨﻈﻢ ﻃ= ;ﺒﻴﻌﺖ ﻣﻴﭙﺮﺩﺍﺯﻧﺪ.&#= 65193;ﺭﺣﺎﻟﻴﮑﻪﺍʌ= 55;ﺴﺎﻥ ﻏﻴﺮﺍﻟﻬﻰ ﺩﺭ&#= 65259;ﺮ ﮐﺎﺭﺵﮐﻪ ﺩﺭ ﻃ&= #65170;ﻴﻌﺖ ﻣﻴﮑﻨﺪ ﺑﻨﻔﻊ &= #65155;ﻧﺪﻙ ﺧﻮﺩ'ﻭ ﺑﻀﺮﺭ ﺯ= ﻳﺎﺩ ﻃﺒﻴﻌﺖ ﻭ ﺟﺎﻣ&= #65228;ﻪ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ. = <o:p></o:p> ﻭ ﺟʌ= 56;ﺒﻪ ﻋﺮﻓﺎﻧﻰ ﻓﺮﻫ&#= 65256;ﮓ ﺍﺯ ﺍﻧﺴﺎﻥ'ﭼﻨ&= #65268;ﻦ ﻓﻌﺎﻟﻴﺖ ﻭ ﺗﺼ&= #65198;ﻓﻰ ﺭﺍ ﻣﻴﺨﻮﺍﻫﺪ.&= #65261;ﻫﻤﻴﺸﻪ ﻣﻮﺭﺩ ﺳﻔﺎﺭﺵ &= #65227;ﺮﻓﺎﻧﻰ ﺑﺪﻳﮕﺮﺍﻥ ﺑﻮ&#= 65193;ﻩ ﺍﺳﺖ.ﺍﻭﻝ ﺍﺻﻠ&= #65166;ﺡ ﺫﺍﺕ ﻳﺎ(ﺑﻴﻦ ﺍ= ﻟﺠﻨﺒﻴﻦ) ﺧﻮﺩﺷﺎﻥ ﺩﺭ ﺭ&= #65261;ﺍﻧﺸﺎﻥ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﻣﻴﺒﺎﺷﺪ.ﺑﻌﺪ &= #65165;ﺻﻠﺎﺡ ﺩﻳﮕﺮﺍﻥ ﻭﻣﺤ&#= 65268;ﻂ ﺯﻳﺴﺖ ﻭﻃﺒﻴﻌ&#= 65174;. ﺿﻤﻨﺎ ﺩﺭ ﻃﺒﻴ&= #65228;ﺖ ﻣﻮﺿﻮﻋﺎﺗﻰ ﺗ&#= 65252;ﺪﻧﻰ ﻫﺴﺖ ﮐﻪ ﻣﺎ ﺭﺍ= ﺑﻨﻈﺮ ﻭ ﺗﺬﻭﻕ ﺩﻋﻮﺕ = ﻣﻴﮑﻨﺪ.ﻭﻣﻮﺿ&#= 65262;ﻉ ﻧﻔﻌﻰ ﻣﺎ ﺭﺍ ﺑ= ﮑﺎﺭﺑﺮﺩ ﺁﻥ ﻣﻮﺿﻮﻋﺎﺕ &= #65251;ﻰ ﮐﺸﺎﻧﺪ. ﻭ ﺑﺎﻟ= ﻌﮑس ﻣﻮﺿﻮﻉ ﻫﻨﺮﻯ'&= #65251;ﺎ ﺭﺍ ﺩﻋﻮﺕ ﺑﺸﻨ&= #65166;ﺧﺖ ﻭﮐﺴﺐ ﺍﻃّﻠﺎ= 5225; ﺑﻴﺸﺘﺮ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ ﮐﻪ ﺩﻋﻮﺗﻰ ﻋﻠ&= #65252;ﻰ ﺍﺳﺖ'ﻭ ﻧﻪ ﺩﻋﻮ= ﺗﻰ ﻫﻨﺮﻯ ﻭ ﺫﻭﻗﻰ.= ﮔﺮﭼﻪ ﺍﻧﺴﺎﻥ ﺍﺑﺘﺪ&#= 65165; ﺑﻄﻮﺭ ﻃﺒﻴﻌﻰ &= #65169;ﺪﻭﻥ ﺗﻔﮑّﺮ ﺯﻳﺎﺩ'&#= 65169;ﺮﺍﻯ ﺭﻓﻊ ﻧﻴﺎﺯ &#= 64400;ﺎﺭﻯ ﺭﺍ ﻣﻴﮑﻨﺪ'ﮐﻪ = ﻫﻴﺰﻡ ﺟﻤﻊ ﮐﻨﺪ ﻭﮔﺮ&= #65249; ﺷﻮﺩ'ﻭ ﺑﻌﺪﺍ ﻓ= ﺎﻳﺪﻩ ﺫﻭﻗﻰ ﻭ ﺟﻤﻌﻰ = ﺁﻥ ﺩﺳﺖ ﻣﻴﺪﻫﺪ' ﮐ= ﻪ ﻣﺤﻴﻂ ﺑﺪﻭﻥ ﺁ&= #65207;ﻐﺎﻝ'ﺑﺮﺍﻯ ﺑﺎﺯﻯ ﻭ ﺧﺎﻧﻪ = ﺳﺎﺯﻯ ﻭﺯﻧﺪﮔﻰ ﻣﻨﺎ&#= 65203;ﺐ ﺗﺮ ﺍﺳﺖ.ﻟﺬﺍ ﻫ= ﻨﺮ ﺭﺍ ﺩﺭ ﺑﺮﺧﻰ ﻋ= ﺼﻮﺭ ﻭﺯﻣﺎﻧﻬﺎ' ﻫﻨ&= #65198; ﺭﻓﺎﻫﻰ ﻭ ﺯﻳﺒ&= #65166;ﺋﻰ'ﺧﺎﺹ ثرﻭﺗﻤﻨﺪﺍﻥ A= 175;ﻨﺒﻞ ﺑﻮﺩﻩ ﻭﻫﺴﺖ.ﮐ&= #65258; ﭼﻨﻴﻦ ﻫﻨﺮﻯ ﺗ&= #65184;ﻤّﻠﻰ ﺑﺮﺍﻯ ﻣﺸﺘﺮﻳ&#= 65166;ﻥ ﻫﻨﺮ ﺑﺪﺍﺋﻰ ﺑ&= #65264; ﻣﻌﻨﻰ ﺍﺳﺖ.<o:p></o:p></span= > ﻭ= ﺩﺭ ﻭﺍﻗﻊ ﻣﻮﺿﻮﻉ &= #65183;ﻤﺎﻟﻰ'ﻣﺎﺭﺍ ﺑﺎﻧﺠﺎﻡ ﺗﺼﺮ&#= 65233;'ﻳﺎ ﻋﻤﻞ ﺍﺧﻠﺎﻗﻰ &= #65261;ﺍﺩﺍﺭ ﻣﻴﮑﻨﺪ. ﮔﺮﭼﻪ = ﻫﺪﺍﻳﺖ ﺯﻧﺪﮔﻰ ﻣﻴﺪﻫ&#= 65194;. ﻣثل ﺍﻳﻨﮑﻪ ﻣ= 5262;ﺿﻮﻉ ﺟﻤﺎﻟﻰ' ﻣﺎ ﺭﺍ= ﺑﻬﻴﭻ ﮔﺮﻓﺘﻪ ﻭﻫﺪﻑ &= #65251;ﻘﺎﻡ ﺑﺮﺗﺮ ﺍﺯ ﻣﺎ ﺩ= ﺭ ﭘﻴﺶ ﺩﺍﺭﺩ.ﻭ ﺗ= ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩﺵ ﺭ&= #65165; ﻣﻴﺠﻮﻳﺪ.ﮐﻪ ﺳ&= #65268;ّﺎﻟﻪ ﻭﺟﺮﻳﺎﻥ ﺑﻰ ﻭ&= #65239;ﻔﻪ ﻫﺴﺘﻰ'ﺁﻧﺮﺍ= ; ﺑﻬﺪﻑ ﺑﺮﺗﺮ ﻣﻴﺒﺮﺩ &= #65165;ﮔﺮ ﺧﻮﺩ ﺣﺮﮐﺘﻰ ﻧ&= #65194;ﺍﺭﺩ.ﻭ ﻫﺮ ﻣﻮﺿﻮﻉ ﻫﻨ&= #65198;ﻯ ﺩﻳﮕﺮﻯ ﺍﺳﺖ'ﮐ&= #65258; ﺭﺍﻩ ﮐﻤﺎﻝ ﺧﻮ&= #65193;ﺭﺍ ﻣﻰ ﺟﻮﻳﺪ ﻭﻫﻨ&= #65198;ﻣﻨﺪ ﻧﻴﺰ ﻧﺪﺍﻧﺴﺘ&#= 65258; ﻧﻘﺶ ﻋﺎﻣﻞ ﺟﺮ&= #65267;ﺎﻥ ﺳﻴّﺎﻟﻪ ﺗﻐﻴ= 5268;ﺮﺍﺕ ﺭﺍ'ﺑﺮﺍﻯ ﻃﺒﻴ&= #65228;ﺖ ﻭ ﻫﻨﺮ ﺑﺎﺯﻯ ﻣ= ﻴﮑﻨﺪ.ﻭ ﺍﻧﺴﺎﻥ ﺗﻨﻬﺎ &= #65203;ﺘﺎﻳﺶ ﻭﺗﻌﺠّﺐ ﺩﺍﺭ= 5193;.ﮐﻪ ﮔﻮﺋﻰ ﻃﺒﻴﻌﺖ &= #65261; ﺫﺍﺕ ﻫﻨﺮﻯ ﻃﺒ&= #65268;ﻌﺖ'ﻫﻤﻴﻦ ﺭﺍ ﺍﺯ ﺍﻧﺴﺎﻥ = ﻣﻴﺨﻮﺍﻫﺪ ﻣﺎﻧﻨﺪ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ'ﮐﻪ ﺍﻧﺘ&= #65224;ﺎﺭ ﺍﺯ ﺳﺎﻟﮑﺎﻥ ﺧ&= #65262;ﺩﺭﺍ ﺍﻳﻨﮕﻮﻧﻪ ﻣﻴ&#= 65192;ﻮﺍﻫﻨﺪ'ﮐﻪ ﻧﺘﺎﻳج کاﺭ ﺭA= 165; ﺑﺸﻨﺎﺳﻨﺪ ﻭﻣ&#= 65228;ﺘﻘﺪ ﮔﺮﺩﻧﺪ'ﺗﺎ ﺑﻴ&= #65208;ﺘﺮ ﻭ ﺑﻬﺘﺮ ﺑﺒﻴﻨ&= #65256;ﺪ.ﺁﻧﮕﺎﻩ ﺗﻐﻴﻴﺮ ﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﺭﻭﺡ ﺳﺎﻟﻚ ﺗﺄ&= #65251;ﻴﻦ ﺷﺪﻩ'ﻭﻟﻰ ﺩﺭ ﻫ= ﻨﺮﻣﻨﺪ ﻣﺎﺩﻯ ﻣﺤﮑﻢ ﺗ&= #65198;' ﺍﺳﻴﺮ ﺑﻨﺪ ﻣﻘ&= #65166;ﻡ ﻓﻌﻠﻰ ﺧﻮﺩ ﻣﻴ&= #65208;ﻮﺩ.ﻭ ﭘس ﺍﺯ ﻣﺮﮒ' ﻫﻤ= ﻴﻦ ﻣﻘﺎﻡ ﺑﺸ= ;ﺮﻯ ﮐﻨﻮﻧﻰ ﺭﺍ ﻧﺪ&= #65165;ﺭﺩ.ﮐﻪ ﺑﮑﺎﺭﻣﺎﻫﺎ ﻣ&#= 65268;ﺮﻭﺩ ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﮐ&= #65198;ﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻣﻨﺎ&#= 65203;ﺐ ﻧﻮﻉ ﺑﺸﺮﻯ ﺁﻳ&= #65256;ﺪﻩ ﺭﺍ ﺗﺄﻣﻴﻥﻨﻤ&#= 65166;ﻳﻨﺪ.ﺗﺎ ﺷﺎﻳﺪ ﺁﻧﮕﺎﻩ &= #65169;ﮑﻤﺎﻝ ﺷﻬﻮﺩﻯ ﺭﻭﺡ ا&#= 1604;قُدُس ﺑﺮﺳﻨﺪ.ﮐﻪ ﺭﻭ&= #65165;ﻥ ﺣﻴﻮﺍﻧﻰ ﺑﺮﻭ&#= 65187;ﻰ ﺍﻟﻬﻰ ﺗﺒﺪﻳﻞ &= #65207;ﻮﺩ. <o:p></o:p> ﭘﺮﺳﺶ ﺍ= ;ﻳﻦ ﺍﺳﺖ'ﺑﺎ ﻣﻮﺿﻮ&= #65225; ﻧﻔﻌﻰ'ﻧﻤﻰ ﺗﻮ&= #65165;ﻧﺪ ﺧﻮﺩ ﻣﻮﺿﻮﻉ ﺟ&= #65252;ﺎﻟﻰ ﺷﻮﺩ.ﻭ ﻳﺎ ﻣﻮﺿ= ﻮﻉ ﺟﻤﺎﻟﻰ ﻭﺯﻳﺒ&#= 65166;ﺋﻰ'ﻭﻇﺎﻳﻒ ﻭ ﻧﺘﺎﻳﺞ ﻧﻔﻌ&= #65264; ﻧﻴﺰ ﺩﺍﺷﺘﻪ ﺑ&= #65166;ﺷﺪ.ﻋﻠﻤﺎﻯ ﺯﻳﺒﺎ ﺷﻨﺎﺳﻰ' = ﺑﺨﺼﻮﺹ ﺩﺭ ﻫﻨﺮ ﺷﻨﺎﺳ&= #65264;'ﺟﻮﺍﺑﻰ ﻣثبت ﺑﺮﺍﻯ ﺍA= 267;ﻦ ﭘﺮﺳﺶ ﺩﺍﺭﻧﺪ.&= #65267;ﻌﻨﻰ ﺍﺯﻣﻮﺿﻮﻉ ﻧﻔ&#= 65228;ی ﺒﻨﺘﺎﻳﺞ ﺟﻤﺎ&#= 65247;ﻰ ﺑﺮﺳﻴﻢ. ﻭ ﺑﻨﻈ= ﺮ ﺍﻳﻨﺎﻥ ﺻﻨﻌﺖ &= #64400;ﺎﺭﺧﺎﻧﻪﺍﻯ' ﭼﻴﺰﻯ ﺟﺰ ﺁﻏﺎ&= #65199; ﻫﻨﺮ ﻧﻴﺴﺖ.ﻭ ﻫ= ﻤﺎﻥﻨﻴﺰ ﺻﻨﻌﺖ ﺟﻤﺎﻟﻰ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ. ﮔﻰ ﻳﻮ= ﺑﻴﻦ ﺯﻳﺒﺎ ﻭ ﻧﺎﻓﻊ = ﺍﺗّﺤﺎﺩﻯ ﻗﺎﺋﻞ ﺍﺳﺖ. ﭘﻮ= ﻝ ﺳﻮﺭﻳﻮ ﺯﻳﺒﺎ&#= 65163;ﻰ ﺟﻤﺎﻟﻰ ﺭﺍ'ﺗﮑ&= #65268;ﻴﻒ ﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ = ﮐﺎﻣﻠﻰ ﺍﺯ ﻣﻮﺿﻮﻉ ﺑﺮ&= #65165;ﻯ ﻭﻇﻴﻔﻪ ﺁﻥ ﻣﻴ&= #65194;ﺍﻧﺪ.ﻭﻋﺮﻓﺎ= 5263; ﺍﻟﻬﻰ ﺟﻤﺎﻝ ﻧ&= #65166;ﺳﻮﺗﻰ ﻭ ﻣﺎﺩﻯ ﺭﺍ'ﻭﺳ= ﻴﻠﻪ ﺷﻨﺎﺧﺖ ﺟﻬﻞ ﻣ&= #65248;ﮑﻮﺗﻰ ﻣﻴﺪﺍﻧﺪ. ﻭﺟﻤ&= #65166;ﻝ ﻭ ﭘﺎﮐﻰ ﺭﻭﺍﻥ'= ﻭ ﻓﮑﺮ ﺧﻮﺩﺭﺍ ﺗ&= #65208;ﻨﻪ ﺑﺼﻔﺎﺕ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65259;ﺎ ﻣﻴﺪﺍﻧﺪ</sp= an>. ﺍﻳﻨﺎﻥ ﻧﻴ= ;ﺰ ﺩﺭ ﺳﺎﺧﺘﻤﺎﻥ &= #65199;ﻳﺒﺎﺋﻰ ﻧﻔﻊ ﻭ ﺭﻓﺎﻩ ﻣ= ﻴﺪﺍﻧﻨﺪ. ﺍﻟﺒﺘﻪ ﻧﻔﻊ ﻋ&= #65240;ﻠﻰ ﻭ ﺗﮑﺎﻣﻞ ﻭ ﺫﻭ= ﻗﻰ ﻭ ﺳﻠﻮﮐﻰ ﻭ ﺧﺪ= ﻣﺖ ﺍﻧﺴﺎﻥ ﺩﺭﺳﺖ &= #65165;ﺳﺖ' ﮐﻪ ﺯﻳﺒﺎﺋﻰ ﺧ&= #65194;ﻣﺘﻰ ﺩﺍﺭﺩ' ﻭﻧﻈﺮ ﺭ= ﺍ ﺟﻠﺐ ﻣﻴﮑﻨﺪ ﻭ&= #65261;ﻋﺪﻩ ﺍﻟﻬﻰ ﻧﻴﺰ ﺑﺼ&= #65262;ﺭﺕ ﺯﻳﺒﺎﺋﻰ ﻣﻮﺭ&#= 65193; ﺭؤﻳﺎ ﻗﺮﺍﺭ ﻣ&#= 65268;ﮕﻴﺮﺩ.ﻭ ﺍﻳﻥﺰﻳﺒﺎﺋﻰ &#= 65255;ﻈﺎﻣﻰ ﻣﻄﻠﻮﺏ ﺍﻧﺴﺎ&#= 65253;' ﺑﺮﺣﺴﺐ ﺳﺎﺧﺘ&#= 65252;ﺎﻥ ﺟﺪﻳﺪ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﻭ&= #65247;ﻰ ﻧﻔﻊ ﻓﻮﺭﻯ ﻭﻣ&= #65166;ﺩﻯ'ﮐﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65166;ﺩﻯ ﺩﻭﭼﺎﺭ ﺁﻥ ﻫﺴ&= #65176;ﻨﺪ'ﺑﺂﻧﻬﺎ ﻓﺮﺻﺖ ﺑﻬﺮﻩ ﮔ&= #65268;ﺮﻯ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65187;ﻰ ﺧﻮﺩﺷﺎﻥ ﻧﻤﻴ&#= 65194;ﻫﻨﺪ.ﻭ ﻧﻔﻊ ﺍﻧﺴﺎﻥ ﻧ&= #65268;ﺰ ﻗﺎﺑﻠﻴّﺖ ﺍﺷ= 5170;ﺎﻉ ﻧﺪﺍﺭﺩ.ﻭ ﺑﻬﺘ&= #65198; ﻭ ﺑﻴﺸﺘﺮ ﻣﻴﺨ&= #65262;ﺍﻫﺪ. ﻭ ﺍﺯ ﻫﻢ ﭼﺸﻤﻰ= ﺩﺳﺖ ﺑﺮﻧﻤﻰ ﺩﺍﺭﺩ'&= #64400;ﻪ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺩ&#= 65203;ﺖ ﺑﺮﺩﺍﺭﺩ.ﺯﻳﺮ&#= 65165; ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﺁﻟﻮﺩﻩ ﺩﺍﺭﺩ.&= #65261; ﺑﺮﺁﻧﻬﺎﺣﺎﮐ= 5250; ﺍﺳﺖ. ﻭ ﻧﻪ ﻋﻘﻠ= ;ﻰ ﺳﺎﻟﻢ.ﺑﻠﮑﻪ ﻋ&= #65240;ﻠﻰ ﻣﺎﺩﻯ ﺣﻴﻮﺍﻧ&#= 65264;.ﻭ ﻧﺘﻴﺠﻪ ﻫﻤﺎﻥ &= #65153;ﻟﻮﺩﮔﻰ ﺭﻭﺍﻥ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩﺍﺳﺖ. ﺑﻴﻦ ﻫﻨﺮ ﻭﺻﻨ&= #65228;ﺖ'ﻭﺑﺘﻌﺒﻴﺮ ﺩﻳﮕﺮﻯ ﺑﻴﻦ ﻣ&= #65262;ﺿﻮﻉ ﺟﻤﺎﻟﻰ ﻭﻧﻔﻌ&#= 65264;' ﺟﺪﺍﺋﻰ ﻭﺟﻮﺩ &= #65255;ﺪﺍﺭﺩ.ﻭﻧﻮﻋ= 5264; ﺗﺪﺍﺧﻠﻰ ﺑﻴﻦ &= #65153;ﻧﻬﺎ ﻫﺴﺖ.ﮔﻮﺋﻰ ﻣﺸ&= #65166;ﺭﮐﺖ ﻫﻨﺮﻯ ﺑﺎﻫﻢ ﺩ&= #65165;ﺭﻧﺪ. ﻫﻨﺮ ﺯﻳﺒﺎ ﺑﺎ&= #65267;ﺪ ﭘﻮﻝ ﺳﺎﺯ ﺗﺮ<s= pan dir=3DLTR> </spa= n>ﺑﺎﺷﺪ. ﻭ ﺍﻳ= 5254; ﻋﻘﻴﺪﻩ ﻫﺮ ﻫﻨﺮﻣﻨﺪ ﻏ&= #65268;ﺮ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭﻧ&= #65166;ﻇﺮﺍﻥ ﺁﻧﻬﺎ ﻧﻴﺰ ﺩﺭ = ﻫﻤﻴﻦ ﺳﻄﺢ ﻳﺎ ﭘﺎﺋﻴ&= #65254; ﺗﺮ ﺍﺯ ﺳﻄﺢ ﻫﻨ= ﺮﻣﻨﺪ ﻫﺴﺘﻨﺪ. ﻭﺑﻬﻤ&= #65198;ﺍﻩ ﺯﻳﺒﺎﺋﻰ'ﺍﺯ ﺍ&= #65197;ﺯﺵ ﭘﻮﻝ ﺁﻥ ﻓﮑﺮ ﻣ= ﻴﮑﻨﺪ ﻭ ﺍﺭﺯﻳﺎﺑﻰ ﻣ&= #65268;ﻨﻤﺎﻳﺪ. ﺍﻣﺎ ﻫﻨﺮﻣﻨﺪ &= #65165;ﻟﻬﻰ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭ = ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;'ﺩﺭﻫﺮ ﻫﻨﺮﻣﻨﺪﻯ ﻋﻘ&#= 65248;ﻰ ﻭ ﺭﻓﺘﺎﺭﻯ ﻭﮔ&= #65236;ﺘﺎﺭﻯ ﺧﻮﺩ'ﻭ ﺣﺘﻰ ﺍﮔ= ﺮ ﺗﺎﺑﻠﻮﺋﻰ ﺗﺮ&#= 65203;ﻴﻢ ﮐﺮﺩﻧﺪ' ﺗﻨﻬﺎ = ﺑﻔﮑﺮ ﺗﻌﺎﻟﻰ ﺧﻮﺩ ﻭ&= #65193;ﻳﮕﺮﺍﻥ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﻟ= ﺒﺘﻪ ﺳﺘﺎﻳﺸﮕﺮﺍﻥ &#= 65255;ﺎﻇﺮ ﺍﻭ'ﻧﻴﺰ ﻫﻤﺎﻥ = ﺗﻌﺎﻟﻰ ﺭﺍ ﻣﻴﻴﺎﺑﻨﺪ.<= o:p></o:p> ﺍﻋﺠﺎﺏ= ﻭ ﺳﺘﺎﻳﺶ ﻣﺎ ﺍﺯ = ﻫﻨﺮ'ﺗﻨﻬﺎ ﺍﺯ ﻇﺎﻫﺮ ﻣﻮﺿ&= #65262;ﻋﺎﺕ ﻭ ﺳﻮﮊﻩ ﻫﺎ ﻭﺗ= ﻌﺒﻴﺮﺍﺕ ﮐﺎﺭ ﻫﻨﺮﻯ ﻧﻴ&= #65204;ﺖ ﻭ ﻳﺎ ﺗﻌﺠّﺐ ﺍ&= #65199; ﻧﻤﻮﺩﻫﺎﻯ ﺧﺎ&#= 65197;ﺟﻰ'ﻭ ﺗﺰﻳﻴﻨﺎﺕ ﺍﻃ&#= 65198;ﺍﻑ ﻫﻨﺮ ﻫﺴﺖ.ﺑﺎﺯ = ﮐﺎﺭ ﻭﭼﻬﺎﺭ ﭼﻮﺏ ﺗ&= #65166;ﺑﻠﻮ'ﮐﻪ ﮔﺎﻫﻰ ﺯﻳﺒﺎﺗ&#= 65198; ﻭ ﮔﺮﺍﻣﻰ ﺗﺮ ﺍ= ﺯ ﺧﻮﺩ ﺗﺎﺑﻠﻮ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺑﻠﮑﻪ ﻧﻈﺮ ﻣﺎ = ﻏﻴﺮ ﺍﺯ ﻇﺎﻫﺮ ﻣﻮﺿ&= #65262;ﻋﺎﺕ'ﺑﺪﻧﺒﺎ= 5245; ﻧﻔﻊ ﺁﻥ ﻣﻴﮕﺮ&= #65193;ﻳﻢ. ﮐﻪ ﺍﮔﺮ ﻣﻔﻴﺪ = ﺗﺮ ﺑﺮﺍﻯ ﻣﺎ ﺑﻮﺩ'= ﺳﺘﺎﻳﺶ ﺑﻴﺸﺘﺮ ﺩﺍﺭﻳ&#= 65250;.ﺯﻳﺮﺍ ﺑﺎ ﺗﺠﺎﺭﺏ ﻗﺒ&= #65248;ﻰ ﻧﺎﺧﻮﺩﮔﺎﻩ ﺧ&#= 65262;ﺩﻣﺎﻥ ﺑﻌﻨﻮﺍﻥ ﻧﺎﻇ&#= 65198;'ﻣﻘﺎﻳﺴﻪ ﻳﻚ ﻫﻨﺮ ﻣﻴﻨﻤ&= #65166;ﺋﻴﻢ.ﻭ ﮐﺎﺭﺑﺮﺩ ﺟﺪﻳ&#= 65194;ﻯ ﺑﺮﺍﻯ ﻧﻔﻊ ﺍﻳ&= #65254; ئﺃﺷﺮ ﻣﻰ ﺟﻮﺋ&#= 65268;ﻢ.ﻭ ﺍﮔﺮ ﻧﻔﻌﻰ ﺟﺴ&= #65176;ﻴﻢ'ﺗﺤﺮﻳﻚ ﺟﻤﺎﻟﻰ ﻣﺎ ﺍﺯ = ﻣﻮﺿﻮﻉ ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﻣثلا ﺍﻳﻦ ﮐﺎA= 197; ﻫﻨﺮﻯ'ﺍﮔﺮ ﻓﻠ&= #65166;ﻥ ﻣﻴﺪﺍﻥ ﻭ ﻳﺎ ﻣ= ﻌﺒﺪﻯ ﺑﺎﺷﺪ'ﻣؤثّر ʋ= 75;ﺮ ﻭ ﺯﻳﺒﺎﺗﺮ ﺍﺳ&= #65174;.ﭘس ﺍﺭﺯﺵ ﻭ ﺗﻌﺠّ&#= 65168; ﻣﺎ ﻧﻴﺰ ﺑﻴﺸﺘ&= #65198; ﻣﻴﮕﺮﺩﺩ.ﺯﻳﺮ&#= 65165; ﺍﺯ ﻋﻮﺍﻣﻞ ﻣؤ&#= 1579;ّر ﺩﺭ ﺍﺭﺯﻳﺎبی = 5252;ﺎ' ﺃثر ﺟﻤﺎﻟﻰ'ﻳ= 4401;ﻰ ﻓﺎﻳﺪﻩ ﻋﻤﻠﻰ &= #65153;ﻥ </spa= n>ﻭ ﻧﻔﻊ ﻓﻮﺭA= 263; ﺍﺳﺖ'ﻭ ﻳﮑﻰ ﺗﺄثیر ﺭA= 261;ﺍﻧﻰ ﺩﺭ ﺯﻣﺎﻧﻬﺎﻯ &= #65251;ﺘﻔﺎﻭﺕ ﻭﻣﺮﺍﺗﺐ ﻋﻘﻠ&#= 65264; ﻭﺫﻭﻗﻰ ﺍﻧﺴﺎ&#= 65255;ﻬﺎﻯ ﻣﺘﻔﺎﻭﺕ . ﺑﺮﺧ= ﻰ ﮔﻔﺘﻪﺍﻧﺪ'ﮐﻪ &= #65251;ﻮﺿﻮﻋﺎﺕ ﺯﻳﻨﺘﻰ ﻫﻤﺮﺍ&#= 65257; ﺑﺎﻣﻈﺎﻫﺮ ﻧﻔ&#= 65228;ی ﺮﺍ ﺍﺯ ﺳﻮﮊﻩﻫ&= #65166; ﻣﻴﺪﺍﻧﻨﺪ. ﻫﻨ&= #65198;ﻣﻨﺪ ﺍﮔﺮ ﺑﻈﺎﻫﺮ ﺯ&= #65267;ﻨﺘﻰ ﺗﻮﺟّﻪ ﺩﺍﺷﺘ= 5258; ﺑﺎﺷﺪ'ﻫﻨﺮ ﺁﻧ&= #65260;ﺎ ﺿﻌﻴﻒ ﻭ ﺑﺪﻭﻥ = ﻓﺎﻳﺪﻩ ﻋﻤﻠﻰ ﺍﺳﺖ.ﭼﻮ&= #65253; ﺑﺮﺍﻯ ﺧﻮﺩﺷﺎ&#= 65253; ﺗﮑﺎﻣﻠﻰ ﺑﻬﻤ&#= 65198;ﺍﻩ ﻧﺪﺍﺭﺩ.ﻭ ﺗﻌﻠ&= #65268;ﻢ ﺃﻣﺮ ﺟﺪﻳﺪﻯ ﻫ&= #1605; ﻨﻤﻴﺪﻫﺪ. ﻭﻟﻰ = ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ'ﮐﻪ ﻣﻮﺿﻮ&= #65225; ﺟﻤﺎﻟﻰ ﻭﺯﻳﺒ&#= 65166;ﺋﻰ'ﺫﺍﺗﺎ ﻫﻨﺮﻯ ﻭ ﺑﻄﻮﺭ = ﻋﺮﺿﻰ ﻭ ﺟﻨﺒﻰ ﻧﻔﻌﻰ = ﻣﻴﺒﺎﺷﺪ.ﻭ ﺑﺎﻟﻌﮑس ﺍﺳﺘ= 5228;ﻤﺎﻝ ﺁﻥ'ﺫﺍﺗﺎ ﻧﻔﻌ&= #65264; ﻭ ﺑﻄﻮﺭﻋﺮﺿﻰ &= #65261; ﺟﻨﺒﻰ ﻫﻨﺮﻯ ﺍ&= #65203;ﺖ .<o:p></o:p> ﻫﻨﺮ ﺁﺭ= ;ﺷﻴﺘﮑﺖ ﺑﻴﺸﺘﺮ ﺑﺼﻨﻌ&#= 65174; ﻧﺰﺩﻳﻚ ﺍﺳﺖ ﮐ&= #65258; ﺑﻌﻨﻮﺍﻥ ﻧﻤﻮ&#= 65255;ﻪ ﻭﺁﮔﻬﻰ ﻣﻮﺭﺩ &= #65169;ﺮﺭﺳﻰ ﻗﺮﺍﺭ ﮔﻴﺮﺩ ﺁ&= #1579;اﺭ ﻋﻈﻴم ﻤﻌﻤﺎﺭ= 5263; ﺑﺮﺍﻯ ﻫﺪﻑ ﻋﺒ&= #65166;ﺩﺍﺕ ﻭﻣﻨﺎﺳﻚ ﺩﻳﻨ&#= 65264; ﻣﺬﻫﺒﻰ ﻭ ﺟﺸﻨ&= #65260;ﺎ'ﻭﻣﺴﺎﮐﻨﻰ ﺑﺮﺍﻯ ﺭﺟﺎﻝ ﻣ&= #65196;ﻫﺒﻰ ﺑﻮﺩﻩ ﺍﺳﺖ. ﺷﺮ= ﻁ ﺍﻭﻝ ﺟﻤﺎﻝ ﻣﻌ&= #65252;ﺎﺭﻯ'ﮐﻪ ﺑﻄﻮﺭ ﻭﺍﺿﺤﻰ &= #65231;ﺮﺽ ﺧﻮﺩﺭﺍ ﺍﺩﺍ ﮐ&= #65256;ﺪ. ﭘﻮﻝ ﻭﺍﻟﻴﺮﻯ &= #65203;ﻪ ﻧﻮﻉ ﺳﺎﺧﺘﻤﺎ&#= 65253; ﺩﺭ ﮐﺎﺭ ﺟﻤﺎﻝ = ﻣﻴﺪﺍﻧﺪ. ﻳﮑﻰ ﺳﺎﺧﺘﻤﺎ&#= 65253; ﮔﻨﮓ'ﻭ ﻳﻚ ﺳﺎﺧ= ﺘﻤﺎﻥ ﮔﻮﻳﺎ' ﻭ ﻳﮑﻰ ﺳ= ;ﺎﺧﺘﻤﺎﻧﻰ </spa= n>ﻣﻮﺯﻳﮑﺎﻝ'ʌ= 03;ﺎﺧﺘﻤﺎﻥ ﺻﺎﻣﺖ ﺟﺰ ﻧﻔﺮ&= #65173; ﺷﺎﻳﺴﺘﻪ ﺗﻮﺻ&#= 65268;ﻒ ﻧﻴﺴﺖ.ﻭ ﺳﺎﺧﺘ&= #65252;ﺎﻥ ﮔﻮﻳﺎ'ﺑﺴﺘﻪ ﺑ&= #65194;ﺭﺟﻪ ﮔﻮﻳﺎﺋﻰ ﺁﻥ ﻗ&= #65166;ﺑﻞ ﺗﻮﺟّﻪ ﺍﺳﺖ.ﺳ&#= 65166;ﺧﺘﻤﺎﻥ ﺩﺍﺩﮔﺎﻩ ﻣﻌﻨ&#= 65264; ﻋﺪﺍﻟﺖ ﻭ ﻣﺴﺎ&= #65261;ﺍﺕ ﻣﻴﺪﻫﺪ. ﻭ ﺳﺎﺧ= ﺘﻤﺎﻥ ﺑﺎﺷﮕﺎﻩ'ﺩﻭﺳ&#= 65176;ﻰ ﻭ ﺑﺮﺍﺩﺭﻯ ﻭ ﻣ= ﺤﺒّﺖ ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ.&= #65261; ﺳﺎﺧﺘﻤﺎﻥ ﻣﻌ&#= 65170;ﺪ'ﺭﻭﺡ ﺭﺍ ﺑﺴﻠﻮﻙ ﻭﺗ&= #65228;ﺎﻟﻰ ﺭﻭﺣﻰ ﻭ ﻋﺒﺎﺩ&= #65173; ﻭﺧﺸﻮﻉ ﻣﻴﺒﺮ&#= 65193; </spa= n>ﻭ ﺳﺎﺧﺘﻤﺎʌ= 53; ﺯﻧﺪﺍﻥ ﺑﺴﺮﮐﻮﺑﻰ ﻭ ﻣ&= #65216;ﺎﻳﻘﻪ ﻭ ﻓﺸﺎﺭ ﻭﻣﺤﺮ&= #65261;ﻣﻴّﺖ. ﻭ ﺳﺎﺧﺘﻤﺎﻥ ﺗ&= #65154;ﺗﺮ ﺑﻤﺸﺎﺭﮐﺖ ﺩﺭ &= #65195;ﻭﻕ ﻭ ﻟﺬﺕ ﺑﺮﺩﻥ ﺍ= ﺳﺖ. ﺍﻣﺎ ﺩﺭﺳﺎﺧﺘ&#= 65252;ﺎﻝ ﻣﻮﺯﻳﮑﺎﻝ ﮔﺮ&#= 65261;ﻩ ﺳﻮﻡ ﮐﻪ ﺭﻧﮓ ﻭ= ﻧﻮﺍﻯ ﺁﺳﻤﺎﻧﻰ ﻣﻴﻨ&#= 65262;ﺍﺯﺩ. ﺩﺭ ﻭﺿﻊ ﻣﻮﺯﻳ&= #64401;ﺎﻝ ﻭﻇﻴﻔﻪ ﻧﻔﻊ ﻭ = ﻏﻴﺮﻩ ﻣﻄﺮﺡ ﻧﻴﺴﺖ'ﻭ = ﺑﺴﺮﻋﺖ ﻣﺎ ﺭﺍ ﺑﮑﺸﻒ ﺍ= ﺳﺮﺍﺭ ﺁﺳﻤﺎﻧﻰ ﺩﻋﻮ&#= 65173; ﻣﻴﻨﻤﺎﻳﺪ. ﺯﻳ&= #65170;ﺎﺋﻰ ﻣﻌﻤﺎﺭﻯ ﺁﺷﮑ&#= 65166;ﺭ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﻣ&= #65192;ﻔﻰ ﻣﻴﮑﻨﺪ ﻭ ﺫﺍﺕ = ﺧﻮﺩﺭﺍ ﺍﻳﻦ ﭼﻨﻴﻦ ﺗﺄ&= #64400;ﻴﺪ ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﺳ&= #65188;ﺮ ﺃثر ﻣﻌﻤﺎﺭﻯ'= 5175;ﻨﻬﺎ ﺩﺭ ﻃﺮﺡ ﻳﺎ ﺳﺎ= ﺧﺘﻤﺎﻥ ﻧﻤﻴﺘﻮﺍﻥ ﺍﮐ&#= 65176;ﻔﺎ ﮐﺮﺩ.ﺑﻠﮑﻪ ﮐﺎ&= #65197;ﺑﺮﺩ ﺑﻌﺪﻯ ﺁﻥ ﺑﺎﻳ&= #65194; ﻭﺍﻗﻌﻰ ﺑﺎﺷﺪ. = ﮐﻪ ﭼﻘﺪﺭ ﺍﻳﻦ ﻫﻨ&= #65198; ﺗﻤﺎﺷﺎﭼﻰ ﺭﺍ &= #65169;ﻌﺎﻟﻢ ﻫﻨﺮ ﻣﻰ ﮐﺸﺎﻧ&= #65194;.ﺃثر ﻣﻌﻤﺎﺭﻯ ﻟﺬﺕ &= #65169;ﺮﻧﺪﻩ ﺧﻮﺩﺭﺍ'ﺑﻨﻘﺶ &= #65191;ﺎﺻﻰ ﮐﻪ ﺑﺎﻳﺪ ﺍﻧﺠ&= #65166;ﻡ ﺑﺪﻫﺪ ﺩﻋﻮﺕ ﻣ&= #65268;ﮑﻨﺪ.ﻭﺧﻮﺩ ﺗﺒﺪﻳﻞ ﺑﭽﻴﺰ&#= 65263; ﻣﮑﻤّﻞ ﺃثر ﻣA= 268;ﺸﻮﺩ. ﻣثلا ﻭﻗﺘﻰ ﺩA= 197; ﻣﺤﺮﺍﺏ ﻧﻤﺎﺯ &= #65251;ﻰ ﮔﺬﺍﺭﻧﺪ. ﭘس ﺃ&= #1579;ر ﻣﻌﻤﺎﺭﻯ ﻭﻇﻴ&#= 65236;ﻪ ﻣﺨﺼﻮﺻﻰ ﻧﺪﺍ&#= 65197;ﺩ. ﻭﻟﻰ ﻋﻘﻠﻰ ﻭﺗ&= #65228;ﺎﻟﻰ ﺑﺨﺶ ﻫﺴﺖ.ﻭ ﻧﻴ= ﺎﺯ ﻣﻌﻴّﻨﻰ ﺭﺍ ﺩ&#= 65197; ﺍﻧﺴﺎﻥ ﺍﺷﺒﺎ&#= 65225; ﻧﻤﻰ ﮐﻨﺪ.ﻭ ﻓﺎ= ﻳﺪﻩ ﻣﺎﺩﻯ ﻧﺪﺍﺭﺩ.&= #65261; ﺑﺮ ﺷﺨﺺ ﺍﻧﺠﺎ&= #65249; ﺭﻓﺘﺎﺭ ﻭ ﻧﻘﺶ = ﺗﺂﺗﺮﻯ ﺍﻳﺠﺎﺩ ﻣﻴﮑﻨ&#= 65194;. ﻭ ﺧﻮﺩ ﺑﻨﺤﻮﻯ = ﺟﺰﺋﻰ ﺍﺯ ﮐﺎﺭ ﻭ ﺃثر &= #65259;ﻨﺮﻯ ﻣﻴﺸﻮﺩ.<o:p></o:p> ﻣﻌﻤﻮ= ;ﻟﺎ ﺍﻧﺴﺎﻥ ﻋﺎﺩﻯ'&= #65199;ﺑﺎﻥ ﻧﻔﻌﻰ ﺭﺍ ﻣﻴﻔ&= #65260;ﻤﺪ ﻭ ﺑﮑﺎﺭ ﻣﻴﺒﺮ&= #65193;.ﻭ ﺗﻮﺟّﻰ ﺑﺬﺍﺕ &#= 65259;ﺮ ﺃﻣﺮﻯ ﺭﺍ ﻧﺪﺍ&= #65197;ﺩ.ﻭﺣﺘﻰ ﺑﺬﺍﺕ ﺧﻮﺩ. ﺯﺑ= ﺎﻥ ﻭﻗﺘﻰ ﻭﺳﻴﻠﻪ &= #65207;ﻨﻴﺪﻥ ﻣﻴﺸﻮﺩ' ﺍﺭﺯﺵ = ﺫﺍﺗﻰ ﺁﻥ ﭘﻴﺪﺍ ﻣﻴﺸ&= #65262;ﺩ.ﻭ ﻗﺼﻴﺪﻩ ﺭﺍ ﺑﺎ = ﺍﺣﺘﺮﺍﻡ ﮔﻮﺵ ﻣﻴﺪﻫﺪ.ﻭ = ﺭﻭﺵ ﺧﺎﺻﻰ ﺑﺮﺍﻯ ﺍ&= #65247;ﻘﺎ ﻭ ﻗﺮاءﺖ ﺁﻥ ﺑ&#= 65198;ﻣﺎ ﻓﺮﺽ ﻣﻴﺸﻮﺩ.ﻭ = ﺧﻮﺩ ﺭﺍ ﺟﺰﺋﻰ ﺍﺯ ﺷ= ﻌﺮﺍ ﻣﻴﻴﺎﺑﻴﻢ . ﺩﻳ= ﮕﺮ ﻫﻨﺮﻫﺎﻯ ﮐﻮﭼ&#= 65242;'ﻣﺎﻧﻨﺪ ﻇﺮﻭﻑ ﺯﻳﺒﺎ ﻧ&= #65268;ﺰ ﻣﻴﺨﻮﺍﻫﻨﺪ' ﮐ&= #65258; ﺳﺎﺯﻧﺪﻩ ﺧﻮﺩ &= #65261; ﻧﺎﻇﺮ ﺭﺍ ﺑﺎ ﺧ= ﻮﺩ ﻣﺸﺎﺭﮐﺖ ﺑﺪﻫ&#= 65194;. ﻭﺟﺰﺋﻰ ﺍﺯ ﻣﻮ&= #65215;ﻮﻉ ﺷﻮﻧﺪ. ﺩﺭ ﺑﺎﺭ= ﻩ ﻫﻨﺮ ﺷﻌﺮﻯ'ﺑﺎ&= #65267;ﺪ ﺑﻬﻨﺮﻫﺎﻯ ﺑﺪ&#= 65261;ﻥ ﻣﻮﺿﻮﻉ ﻣﺎﺩﻯ &= #65153;ﺑﮋﮐﺘﻴﻮ ﻭ ﺍﻟﻬﻰ ﺑﻴﺸﺘ&= #65198; ﻣﺮﺑﻮﻁ ﺩﺍﻧﺴ&#= 65174;.ﮔﺮﭼﻪ ﺍﻟﻔﺎﻅ ﻣﺎﺩﻯ &= #65169;ﺮﻭﺯ ﺍﻓﮑﺎﺭ ﺷﺎﻋﺮ &= #65251;ﻴﺒﺎﺷﺪ. ﺍﻣﺎ ﺭﺍﺑﻄﻪ ﻣ&= #65262;ﺿﻮﻉ ﺟﻤﺎﻟﻰ ﻭ ﻧﻔﻌ&= #65264;'ﺑﺼﺎﺣﺐ ﻫﺮﻳﻚ ﺩﺭ ﻣﻴﻴ&= #65166;ﺑﻴﻢ'ﮐﻪ ﻫﺮ ﺩﻭ ﺳﺎﺧﺖ ﺩ= ﺳﺖ'ﻭ ﻫﺮ ﺩﻭ ﺍﺯ ﻣﻬﺎ= ﺭﺕ ﺍﻧﺴﺎﻥ'ﻭ ﺗﺤﮑ&= #1617;ﻢ ﺩﺭ ﻣﺎﺩﻩ'ﻭ ﺗﻤ= ﺴّﻚ ﺑﺂﺭﺯﻭﻫﺎ ﻭ ﺗ&= #65192;ﻴّﻠﺎﺕ' ﻭ ﮐﻨﺘﺮﻝ ﻧﻔس &= #65261;ﺭﻭﺍﻥ ﺑﺸﺮﻯ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﺳﺖ . ﺯﻳﺒﺎﺋﻰ= ﺷﻨﺎﺳﺎﻥ ﻣﻌﺎﺻﺮ ﺑﺠﻨﺒ&#= 65258; ﺻﻨﻌﺘﻰ ﺗﻮﺟّ= 5258; ﮐﺮﺩﻩﺍﻧﺪ ﮐﻪ &= #65175;ﻠﺎﺵ ﺑﺮﺍﻯ ﺁﻥ ﻟﺎﺯ&= #65249; ﻣﻴﺪﺍﻧﻨﺪ.ﮐﻪ &= #65211;ﺎﺣﺒﺶ ﺑﺎﻳﺪ ﻭﺭﺯﻳﺪ&#= 64404;ﻰ ﻭ ﺗﺨﺼﺺ ﻭ ﻣﻄﺎ= ﻟﻌﻪ ﻭ ﺗﺠﺮﺑﻪ ﻣﮑﺮ&= #65197; ﺣﺮﻓﻪﺍﻯ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﺪ. ﺍﻣﺎ ﺗﻔ= ﺎﻭﺕ ﻧﻮﻋﻰ ﻭ ﺫﺍﺗﻰ = ﮐﺎﺭ ﻫﻨﺮﻯ ﺍﺯ ﮐﺎﺭ = ﺻﻨﻌﺘﻰ ﺭﺍ ﺑﺎﻳﺪ ﺑﺪﺍ&= #65255;ﻴﻢ.ﮐﻪ ﺑﺘﻮﺍﻧﻴﻢ ﻃﺒ&#= 65268;ﻌﺖ ﺧﺎﺹ ﻫﺮﻳﻚ ﺭﺍ = ﺑﻴﺎﺑﻴﻢ.ﻣﻮﺿ&#= 65262;ﻉ ﻧﻔﻌﻰ ﮐﺎﺭ ﻋﻘ&= #65246; ﻣﺤﺾ ﻧﻴﺴﺖ.ﮐﻪ = ﻋﻘﻞ ﺟﺰﺋﻰ'ﻭﻟﻰ ﺑﺎ = ﻫﻮﺵ'ﺣﺪّ ﺃﮐثر ﺍﺳﺖ.ﻭ ﻣ&#= 65228;ﻤﻮﻟﺎ ﺍﻧﺴﺎﻥ ﻋﻠﻴﻪ &= #65219;ﺒﻴﻌﺖ ﻫﻨﺮ ﺭﺍ ﺑﮑﺎﺭ = ﻣﻴﮕﻴﺮﺩ'ﺗﺎ ﻃﺒﻴﻌﺖ ﺭﺍ ﺑﻤ&= #65240;ﺼﺪ ﻭﻫﺪﻑ ﻭﺧﻮﺍﺳ&#= 65176;ﻪ ﺧﻮﺩ ﺗﺒﺪﻳﻞ ﮐ&= #65256;ﺪ.ﻭ ﺩﺭ ﺿﻤﻦ ﺍﺯ ﺁث&= #1575;ﺭ ﺁﻥ ﻓﮑﺮ'ﻗﺒﻞ ﺍ= ﺯ ﺗﺼﻤﻴﻢ ﻭ ﻃﺮﺍ&= #65187;ﻰ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ.&= #65261; ﺳﺒﺐ ﻇﻬﻮﺭ ﺃث&#= 1585; ﻫﻨﺮﻯ ﺍﺳﺖ. ﺍﻣ= ﺎ ﻣﻮﺿﻮﻉ ﺟﻤﺎﻟ&#= 65264; ثَمَرﻩ ﻓﻌّﺎ= ﻟﻴّﺖ ﺩﺳﺘﻰ ﺍﺳﺖ.ﺑﻌ&= #64401;س ﻣﻮﺿﻮﻉ ﻧﻔﻌﻰ'&= #64400;ﻪ ﻧﺘﻴﺠﻪ ﻃﺮﺡ ﻣ&= #65166;ﺷﻴﻨﻰ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻟﺬ&= #65165; ﻣﺤﺘﻮﻯ ﻓﮑﺮ ﻗ&= #65170;ﻠﻰ ﻧﻴﺴﺖ.ﻭ ﻫﻨﺮﻣ&= #65256;ﺪ ﺁﻧﺮﺍ ﺑﺎ ﺧﺸﻮ&= #65255;ﺖ ﺑﺮﻃﺒﻴﻌﺖ ﻭﺍ&#= 65197;ﺩ ﻭ ﺩﺍﺧﻞ ﻣﻴﮑﻨ&= #65194;'ﻭ ﻫﻨﺮﻣﻨﺪ ﺩﺭ ﺍ&= #65267;ﻦ ﺗﻠﺎﺵ ﻣﻴﺨﻮﺍ&#= 65259;ﺪ' ﺭﻭﺡ ﺧﻮﺩﺭﺍ ﺑ&= #65198; ﻃﺒﻴﻌﺖ ﺗﺤﻤﻴ&#= 65246; ﻧﻤﺎﻳﺪ . ﺻﻮﺭﺕ= ﺭﺍ ﺩﺭﻣﻮﺿﻮﻉ ﺻﻨ&#= 65228;ﺘﻰ ﺍﺯ ﻣﺼﻨﻮﻉ ﻣﻴ&= #64405;ﻴﺮﻧﺪ' ﻧﻪﺍﺯ ﺻﺎﻧﻊ.ﻭ&= #65247;ﻰ ﺩﺭ ﻣﻮﺿﻮﻉ ﺟﻤ&= #65166;ﻟﻰ ﺃثر ﺍﺳﺖ'ﮐﻪ ﺍ&#= 65199; ﺻﺎﻧﻊ ﺃثرﻫﻨA= 198;ﻯ ﺻﺤﺒﺖ ﻣﻴﺸﻮﺩ. = ﺳﺎﺯﻧﺪﻩ ﺩﺭ ﻣﻮﺿﻮﻉ ﻧﻔ&= #65228;ﻰ ﻭﺳﻴﻠﻪﺍﻯ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﻭﻟﻰ ﺩﺭ ﻣﻮﺿﻮﻉ ﺟﻤ&= #65166;ﻟﻰ'ﺳﺎﺯﻧﺪﻩ ﺯﻧﺪﻩ ﻭ ﺣﺎﺿﺮ = ﺍﺳﺖ. ﻣﺤﻘّﻘﺎﻥ ﺗﺎ= 5197;ﻳﺦ ﺯﻧﺪﮔﻰ ﻫﻨﺮﻣ&#= 65256;ﺪﺍﻥ ﺭﺍ ﺑﺮﺭﺳﻰ ﻣﻴ&= #64401;ﻨﻨﺪ'ﺗﺎ ﺷﺎﻳﺪ ﺍﻋﻤﺎﻝ &= #65165;ﻭﺭﺍ ﺑﺘﻮﺍﻧﻨﺪ ﺑﺮ&#= 65187;ﺴﺐ ﺳﻮﺍﺑﻖ ﺍﻭ ﺗﻔ&= #65204;ﻴﺮ ﮐﻨﻨﺪ. ﺩﺭ ﺍﻳﻦ= ﺻﻮﺭﺕ ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ &= #65251;ﺒﺪﺃ ﺗﻔﺴﻴﺮ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺍﻣﺎ ﺍﮔﺮ ﻣﺤﻘ&= #1617;ﻘﻴﻦ ﺍﺯ ﺃثر ﺷﺮﻭﻉ &#= 64400;ﻨﺪ. ﻭ ﺑﻬﻨﺮﻣﻨﺪ ﺑ&= #65198;ﺳﻨﺪ'ﺑﺮ ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﺍ&= #65203;ﺖ'ﮐﻪ ﻣﻮﺿﻮﻉ ﺍﺳﺘﺎ&#= 65175;ﻴﮑﻰ ﻣﻮﺿﻮﻋﻰ ﺁﺑﮋ&#= 64400;ﺘﻴﻮ ﻭ ﻋﻠﻤﻰ ﻣﺤﺴﻮ&= #1587; ﺑﺎﺷﺪ. ﻭ ﻣﻮﺿﻮ= ﻉ ﻣﻴﺘﻮﺍﻧﺪ ﺍﺯ &= #65211;ﺎﺣﺒﺶ ﺑﮕﻮﻳﺪ. ﺑﺮﺍﻯ = ﺗﻔﺴﻴﺮ ﻣﻮﺿﻮﻉ ﺟﻤﺎﻟ&#= 65264; ﺗﻨﻬﺎ ﺧﻮﺩ ﻣﻮ&= #65215;ﻮﻉ ﺍﺳﺖ'ﮐﻪ ﻣﻴﺘﻮ&= #65165;ﻧﺪ ﺗﻮﺿﻴﺢ ﺑﺪﻫﺪ.&= #65261; ﺳﺒﻚ ﺭﺍ ﻭ ﺭﻭﺵ= ﺁﻥ ﻋﻤﻞ ﺍﺭﺍﺩﻯ'ﮐ&= #65258; ﺍﺯ ﻓﻌّﺎﻟﻴّA= 174; </spa= n>ﻫﻨﺮﻣﻨﺪ ﺳʋ= 66;ﺯﻣﺎﻥ ﮔﺮﻓﺘﻪ'ﮐﻪ ﻫﺮ = ﺗﺼﺎﺩﻓﻰ ﺭﺩ ﮐﺮﺩﻩ'ﻭ ﺑﻬ= ﺘﺮﻳﻦ ﺷﮑﻞ ﻭ ﺻﻮﺭﺗﻬ&= #65166;ﻯ ﺍﻧﺘﺨﺎﺏ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ.ﮔﺮﭼﻪ ﻫﻨﺮ ﮐﻮﺩﮐﺎﻥ &= #65169;ﺪﻭﻥ ﺍﻧﺘﺨﺎﺏ ﻓﮑﺮ'&= #65169;ﻤﻌﻨﻰ ﺩﺭﺳﺖ ﺭﻧﮕﻬﺎ &= #65169;ﺮﻭﻯهم ﺮﻳﺨﺘﻪ'ﭼﻴﺰﻯ &= #65197;ﺍ ﺑﻨﺎﻡ ﻫﻨﺮ ﻣﻮ&= #65199;ﻭﻥ ﺩﺭ ﻣﻴﺂﻭﺭﺩ' ﮐ= ﻪﭼﻨﺎﻥ ﻫﻨﺮﻣﻨﺪ ﺑﺰﺭ&#= 64404;ﺴﺎل هنوﺯ ﺩﺭﺳﻄﺢ @= 400;ﻮﺩﮐﻰ ﺍﺳﺖ. ﺍﺳﻠﻮﺏ ﻭ= ﺳﺒﻚ ﻭ ﺍﺳﺘﻴﻞ ﻭ ﻃﺮ= ﺯ ﮐﺎﺭ ﺑﻬﻨﺮ= ;ﻣﻨﺪ ﻓﺮﺻﺖ ﻣﻴﺪﻫﺪ' = ﮐﻪ ﺩﺭ ﻫﻨﺮ ﺧﻮﺩ ﺗ= ﺤﮑّﻢ ﮐﻨﺪ'ﺗﺎ ﺗﻮﻟﻴ&= #65194; ﻣﻮﺭﺩ ﻧﻈﺮ ﺧﻮ&= #65193;ﺭﺍ ﭘﻴﺪﺍ ﮐﻨﺪ.ﻭ ﺭ= ﺍﺑﻄﻪ ﺍﺳﺘﻴﻞ ﺑﺎ ﺣﺮ&= #65235;ﻪ ﻫﻨﺮﻯ ﺯﻳﺎﺩ ﺍ&= #65203;ﺖ.ﺳﺒﻚ ﻭ ﺍﺳﻠﻮﺏ ﻫﻨﺮ&= #65251;ﻨﺪ ﺣﺮﻓﻪﺍﻯ ﺍﺳﺖ'&= #64400;ﻪ ﺑﺼﺎﺣﺒﺶ ﺍﺟﺎ&#= 65199;ﻩ ﻣﻴﺪﻫﺪ'ﺑﺎﻓﺖ &= #65261;ﺣﺪﺕ ﺧﻮﺩﺭﺍ ﻧﺸﺎﻥ &= #65193;ﻫﺪ.ﻭﺍﺯ ﺧﻮﺩﺵ ﺑﮕﻮﻳﺪ. = ﺳﺒﻚ ﻋﻠﻤﻰ ﻭ ﺭﻭﺵ ﻓ= ﮑﺮﻯ ﻫﻨﺮﻣﻨﺪ'ﻭ ﻋﻤ&= #65246; ﺑﺂﻥ ﺑﺴﺘﻪ ﺑﻮ&= #65197;ﺯﻳﺪﮔﻰ ﻫﻨﺮﻯ ﺍﻭﺍﺳﺖ.&= #65261; ﺳﺒﻚ ﻓﮑﺮﻯ ﻫﻨ&= #65198;ﻣﻨﺪ'ﺑﺴﺘﻪ ﺑﻤﻘﺎﻡ ﺗﮑﺎﻣ&#= 65248;ﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'&= #65261; ﻣﻘﺎﻡ ﺗﮑﺎﻣﻞ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺍﻭﻣﻴﺒ&#= 65166;ﺷﺪ.ﻭﻟﻰ ﺩﺭ ﻫﻨﺮ ﺍﻟﻬﻰ = ﮐﺎﻣﻠﺎﻥ'ﺍﻧﺘ&#= 65192;ﺎﺏ ﺭﻭﺵ ﻭ ﺳﻴﺎﺳﺖ = ﺗﺮﺑﻴﺘﻰ ﻭﻫﺪﺍﻳﺖ ﻳﻚ ﺳ&= #65166;ﻟﻚ'ﺑﺴﺘﻪ ﺑﻮﺿﻊ ﺭﻭﺍﻥ ﺳ&= #65166;ﻟﻚ ﺍﺳﺖ.ﻣﺎﻧﻨﺪ ﭘ&= #65200;ﺷﻚ ﮐﻪ ﺑﺮﺣﺴﺐ ﺑﻴ&= #65252;ﺎﺭﻯ ﻭﺩﺭﺟﻪ ﺁﻥ'ﻭﺑ&= #65198;ﺍﻯ ﺷﺨﺺ ﻣﺸﺨّﺼﻰ &#= 65255;ﺴﺨﻪ ﺩﺍﺭﻭﺋﻰ ﻣﻴﺪ&#= 65259;ﺪ.ﻭ ﻧﻪ ﺍﻳﻨﮑﻪ ﻫﻤ&= #65268;ﺸﻪ ﻳﻚ ﻧﻮﻉ ﻧﺴﺨﻪ = ﺑﺮﺍﻯ ﻫﻤﻪ ﺑﻨﻮﻳﺴﺪ. = ﻭ ﺣﺘﻰ ﺭﻭﺵ ﻭ ﺳﺒ= ﻚ ﻭﻧﻮﻉ ﺗﻔﮑّﺮ &#= 65203;ﺎﻟﻚ ﺍﺳﺖ'ﮐﻪ ﺍﻭﺭﺍ = ﺁﻣﺎﺩﻩ ﺷﻬﻮﺩ ﺍﺣﺘﻤﺎ&#= 65247;ﻰ ﺍﺯ ﺗﺠﻠّﻴﺎﺕ &#= 65165;ﻟﻬﻰ'ﻭ ﻧﺠﺎﺕ ﺍﺯﻧﻮﻉ &= #65169;ﺸﺮﻯ ﮐﻨﻮﻧﻰ ﻭ ﭘﺎﮐ&= #65264; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65169;ﺸﺮﻯ ﺍﻭ ﻣﻴﻨﻤﺎﻳﺪ.&= #65261; ﭼﻨﻴﻦ ﺳﺒﻚ ﺗﻔ&= #64401;ّﺮﻯ ﻣﻨﺠﺮ ﺑﺸﻬﻮﺩ &= #65251;ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺳﺒﻚ ﻣﻔ&= #65268;ﺪﻯ ﺍﺳﺖ.ﻭ ﻧﻪ ﻓﺎﻳ= ﺪﻩ </spa= n>ﻫﺎﻯ ﻣﺎﺩﻯ A= 261; ﻣﻌﺮﻓﺖ ﺭﻭﺵ ﻋﻤﻠﻰ ﺩﺭ = ﺳﺒﻚ ﻣﻔﻴﺪ ﻭﺍﻟﻬﻰ' = ﻫﻤﺮﺍﻩ ﻣﺸﻴّﺖ ﻭ ﺧﻮﺍ&#= 65203;ﺘﻪ ﺧﺪﺍﻭﻧﺪ'ﻭ ﺗﻌ&= #65166;ﻟﻰ ﻭ ﺗﺰﮐﻴﻪ ﻋﻤﻴ&= #65238; ﺗﺮ ﺍﺳﺖ . ﺳﺒﻚ ᥾= 1;ﺍﺳﻠﻮﺏ ﻫﻨﺮﻣﻨﺪ'ﺑﺎ ﺯ&= #65255;ﺪﮔﻰ ﻭﻧﻮﻉ ﺑﻴﻨﺶ ﻓ&= #64401;ﺮﻯ ﺍﻭ ﺑﺠﻬﺎﻥ ﺑﺴ&= #65176;ﮕﻰ ﺩﺍﺭﺩ.ﻧﻮﻉ ﺟﻬ&= #65166;ﻥ ﺑﻴﻨﻰ ﻭ ﻋﻠﻞ ﺍ= ﻳﻨﮕﻮﻧﻪ ﺟﻬﺎﻥ ﺑﻴﻨﻰ ﺩ&= #65197; ﺍﻧﺴﺎﻥ'ﻭ ﻫﻨﺮ = ﻫﺮ ﺳﺎﻟﻚ ﺑﺎﻋث ﺗ&#= 64401;ﺎﻣل اﻓﻘﻰ ﺑﺸﻮﺩ' ﺗ&= #64401;ﺎﻣﻞ </spa= n>ﻋﻤﻮﺩﻯ ﻭﺭʌ= 61;ﺣﻰ ﻭﺍﻟﻬﻰ ﻧﺨﻮﺍ&#= 65259;ﺪ ﺩﺍﺷﺖ.ﮐﻪ ﺳﺎﻟ&= #65242; ﺑﺪﺳﺘﻮﺭ ﭘﻴﺮ &= #65191;ﻮﺏ ﻭ ﺑﺪ ﻋﻠﻞ ﻗﺒﻠ= ﻰ ﻭ ﺑﻌﺪﻯ ﺭﺍ ﻣﺤ= ﻮ ﻣﻴﮑﻨﺪ. ﻭ ﺍﺣﻮ= ﺍﻝ ﺟﺪﻳﺪﻯ ﺍﺯ ﭘﻴ&= #65198; ﺍﻟﻬﻰ ﺗﻘﻠﻴﺪ &= #1605;ی ﻨﻤﺎﻳﺪ.ﭘس ﺩﺭ&#= 65259;ﻨﺮﻣﻨﺪﺍﻥ ﻣﺎﺩﻯ' ﺳﺒﻠﻚ ﺁ= ﻧﻬﺎ ﺯﻧﺪﺍﻥ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﺁﻧﻬﺎ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ. ﺣﺘﻰ ﺍﮔﺮﺗﮑﺎ&#= 65251;ﻠﺎﺕ ﺍﻓﻘﻰ ﻧﻴﺰ ﺑﻴ&= #65166;ﺑﻨﺪ.ﮐﻪ ﮔﻮﺋﻰ ﺯﻧﺪﺍﻥ &= #65165;ﻭ ﻭﺳﻴﻌﺘﺮ ﻭ ﺯﻳ&= #65170;ﺎﺗﺮ ﺷﻮﺩ.ﻭﻟﻰ ﻫﻨﻮ&= #65199; ﺩﺭ ﻗﻔﺴﻰ ﺯﻧﺪ&= #65165;ﻧﻰ ﺍﺳﺖ.ﻭ ﺍﻣﻀﺎﻯ = ﻫﻨﺮﻣﻨﺪ ﭘﺎﻯ ﺃثر ﻫﻨﺮ= 5263;' ﺍﮔﺮ ﺩﺭ ﮐﺎﺭﺵ = ﺍﺧﻠﺎﺹ ﻭ ﺭﻋﺎﻳﺖ ﺷﺨﺼ&= #65268;ّﺖ ﺧﻮﺩﺭﺍ ﮐﺮﺩﻩ &= #65169;ﺎﺷﺪ ﺩﺭﺳﺖ ﺍﺳﺖ.ﻧﻪ = ﺍﻳﻨﮑﻪ ﺭﻳﺎﮐﺎﺭﻯ ﺩﺭ &= #65259;ﻨﺮ ﺷﺪﻩ ﺑﺎﺷﺪ. ﻣﻴ= ﺘﻮﺍﻥ ﺍﻳﻦ ﺗﻮﻫّﻢ ﻭ&#= 65175;ﺨﻴّﻞ ﺭﺍ ﻧﻤﻮﺩ'ﮐﻪ ﻫ= ﻨﺮﻣﻨﺪ ﺣﻘﻴﻘﻰ ﮐﺴﻰ ﺍ&= #65203;ﺖ'ﮐﻪ ﺷﻴﻄﺎﻥ ﻧﻔس ﺍ&#= 65251;ّﺎﺭﻩ ﺍﻭ'ﺑﻮﻯ ﺍﻟﻬﺎ&= #65249; ﻣﻴﺪﻫﺪ. ﮐﻪ ﺳﻤ= ﭙﺎﺗﻰ ﻫﺎ ﻭ ﮐﺸﺶ ﻫﺎ'ﻧ= ;ﺘﻴﺠﻪ ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘ= ﻴﺪﻩﻫﺎﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65165;ﻧﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ'ﺣﺎ&= #64400;ﻢ ﺑﺮ ﻓﮑﺮ ﻭ ﺟﺴﻢ= ﺍﻧﺴﺎﻥ ﺍﺳﺖ. ﻭ ﻫﻨﺮﻣﻨ= ﺪ ﻧﻴﺰ ﺍﮔﺮ ﺑﺘﺰ&= #64400;ﻴﻪ ﻧﻔس ﻗﺒﻠﻰ ﻧﭙ&#= 65198;ﺩﺍﺧﺘﻪ ﺑﺎﺷﺪ'ﺭﻫﺎﺋﻰ &= #65165;ﺯ ﺍﻳﻦ ﻫﻮﺳﻬﺎ ﻭ = ﻋﻘﺪﻩ ﻫﺎﻯ ﺣﻘﻴﺮ ﻧﺨ&= #65262;ﺍﻫﺪﺩﺍﺷﺖ.ﻭ ﻟﺬﺍ ﺩﺭ ﻫﺮ ﺣﺎ= ﻝ ﻗﻬﻘﺮﺍﺳﺎﺯﻯ &#= 65197;ﻭﺍﻥ ﺑﺸﺮﻯ ﻣﻴﺸﻮﺩ.&= #65261; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﻋﻤﺮ ﺑﺸﺮﻯ ﺧ= ﻮﺩﺭﺍ ﺗﻠﻒ ﻣﻴﻨﻤﺎﻳ&#= 65194;.ﮐﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺧﻮﺩﺭﺍ ﺗﺤﻘّ= 5238; ﻧﻤﻴﺪﻫﺪ. ﮐﻪ ﮐ= ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺗﻮﻟ&#= 65194; ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﺷ&= #65262;ﺩ.ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﻫﺮﮐس '&= #65175;ﺤﺖ ﺗﺪﺑﻴﺮ ﻣﺪﺑّ= 5198; ﺍﻟﻬﻰ ﻣﻨﺎﺳﺐ &= #65165;ﻭ ﺍﺳﺖ.ﮔﻮﺋﻰ ﻳﻚ = ﻓﺮﺷﺘﻪ ﻣﺪﺑّﺮ ﺩﻭﺭ ﺗ&#= 65198; ﺍﺯ ﻣﻘﺎﻣﺎﺕ ﺍ&= #65247;ﻬﻰ ﻋﺎﻣﻞ ﻣﺤﺮﻙ ﻓ&= #64401;ﺮ ﻭ ﺟﺴﻢ ﻭ ﺫﺍﺕ ﺍ= ;ﻧﺴﺎﻥ ﺍﺳﺖ.ﻭ ﺳﺎﻟﻚ ﻣ= ﻮﻓﻖ ﺑﺘﺰﮐﻴﻪ ﻭ ﺷﻬ&= #65262;ﺩ ﺑﺮﺗﺮ'ﮔﻮﺋﻰ ﻣ&= #65228;ﻠّﻢ ﺍﻟﻬﻰ ﺍﻭ'ﺑﺎ ﻓ= ﺮﺷﺘﻪ ﻣﺪﺑّﺮ ﻭ ﺭﻭﺡ &= #65165;ﻟﻬﻰ ﻫﻤﺰﺍﺩ ﺍﻭ'ﺗﺒ&= #65194;ﻳﻞ ﺑﻴﻚ ﻣﻌﻠّﻢ ﻣ&#= 65176;ﺨﺼﺺ ﺑﺎﻟﺎﺗﺮ ﻣﺤﻮ&#= 65245; ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﻫ&= #65198; ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻳ&= #65242; ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﺑ&= #65198;ﺍﻯ ﺳﺎﻟک ﻤﻴﺒﺎﺷ= 5194;. ﺑﺨﺼﻮﺹ ﺷﻬﻮﺩ &= #65255;ﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ال= 602;ُدُس ﺑﺮﺍﻯ ﺳﺎﻟﮑﺎ&#= 65253; ﮐﻪ ﺭﺏّ ﻣﺸﻬﻮ&#= 65193; ﺁﻧﻬﺎ ﺍﺳﺖ.ﻭ ﻧ= ﻴﺰ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻧ&#= 65166;ﺩﻳﺪﻩ'ﺩﺭ </spa= n>ﺷﻬﻮﺩ ﻫﻔﺘʌ= 50;.ﮐﻪ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺁﻳﻨﺪﻩ ﺭﺏّ ﺍ&#= 65247;ﻨﻮﻉ ﻳﻚ ﺭﻭﺡ ﺧﻮﺍﻫ&= #65194; ﺑﻮﺩ.ﻭﻟﻰ ﻫﻢ ﺍ= ﮐﻨﻮﻥ ﺑﺮﺍﻯ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﻫ&= #65252;ﮑﺎﺭﻯ ﻭﮐﻤﻚ ﻭ ﺍﻣﺪﺍ&= #65193; ﺭﺳﺎﻧﻰ ﺍﻟﻬﺎ&#= 65251;ﺎﺕ ﺩﺭﻭﻧﻰ'ﻭ ﺣﺘﻰ = ﺗﺪﺑﻴﺮﺍﺕ ﺩﻳﮕﺮ ﺩﺭ ﺟﺴﻢ = ﻭ ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﺍ&= #65255;ﺴﺎﻥ ﮐﺎﻣﻞ ﺷﺎﻫﺪ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﻣﻴﮑﻨ&#= 65194;.ﺗﺎ ﺑﻌﻨﻮﺍﻥ ﺫﺧﻴ&#= 65198;ﻩ ﺁﺧﺮﺕ ﻣﺸﻐﻮﻝ &= #64400;ﺴﺐ ﮐﻤﺎﻟﺎﺕ ﺑﻴﺸ&#= 65176;ﺮ ﺑﺎﺷﺪ.ﭼﻪ ﺑﺮﺍ&= #65263; ﺧﻮﺩﺵ ﻳﺎ ﺑﺮﺍ&= #65263; ﺗﻌﻠﻴﻢ ﺳﺎﻟﮑ&#= 65166;ﻥ ﺧﻮﺩ.<o:p></o:p> ﻟﺬﺍ ᥽= 1;ﻴﮕﻮﺋﻴﻢ ﺗﻤﺎﻡ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ ﺳﺮ ﺷﻨﺎس ﻗﺪﻳ&#= 65250;'ﮐﻪ ﺁثاﺭﺷﺎﻥ ﺗﺎA= 197;ﻳﺨﻰ ﺷﺪﻩ ﺍﺳﺖ'ﮐﺴﺎ&= #65255;ﻰ ﻫﺴﺘﻨﺪ ﮐﻪ ﭼﻮ&= #65253; ﺳﺎﻟﮑﺎﻥ'ﺩﺭ ﺗ&= #65204;ﻠﻴﻢ ﻫﻨﺮﻯ ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﻭﺭﻭﺣﻰ ﻣﺪﺑّ= 5198; ﺧﻮﺩ ﺑﻮﺩﻩﺍﻧ&#= 65194;.ﻟﺬﺍﺍﻟﻬﺎﻣA= 166;ﺕ ﻫﻨﺮﻯﻮ ﺍﺑﺘﮑ&#= 65166;ﺭﺍﺕ ﻓﻴﺰﻳﮑﻰ ﺟﺪﻳ&#= 65194;ﻯ ﻳﺎﻓﺘﻪﺍﻧﺪ.ﻭ &= #65165;ﻣﺮﻭﺯﻩ ﮐﻤﺘﺮ ﻫﻨﺮﻣﻨ&#= 65194; ﻭ ﻣﺨﺘﺮﻋﻰ ﺳﺮ&= #65165;ﻍ ﺩﺍﺭﻳﻢ ﮐﻪ ﭼﻮ&= #65253; ﺍﺩﻳﺴﻮﻥ ﺩﺭ ﺗ&= #65204;ﻠﻴﻢ ﻓﺮﺷﺘﻪ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﮐ&= #65258; ﺩﻩﻫﺎ ﺍﺧﺘﺮﺍ&#= 1593; رﺍ ﮐﻪﻫﻴﭻ ﮐﺪ&#= 65165;ﻡ ﺍﺯ ﻗﺒﻞ ﺑﻘﺼﺪ = ﺭﺳﻴﺪﻥ ﺑﺪﺍﻧﻬﺎ ﻧﺒﻮ&#= 65193;ﻩ ﺍﺳﺖ'ﻭﺍﻳﻦ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﻣﺪﺑّﺮ= 5165;ﻥ ﺟﺎﻣﻌﻪ ﻫﺎﻯ ﺑ&= #65208;ﺮﻯ'ﻭ ﺣﺘﻰ ﺗﺎﺭﻳﺦ ﺁ&= #65267;ﻨﺪﻩ ﻫﺎﻯ ﻧﻮﻉ ﺑﺸﺮ&= #65263;' ﻭﻣﻘﺪﻣﺎﺕ ﺯﻧ&#= 65194;ﮔﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺍﺳﺖ'ﮐﻪ &#= 65183;ﺮﻳﺎﻥ ﭘﻴﺸﺮﻓﺖ ﻋﻠﻮ&#= 65249; ﺗﮑﻨﻴﮑﻰ'ﭼﻪ ﺭ&= #65203;ﺪ ﺑﻌﻠﻮﻡ ﻫﻨﺮﻯ &= #65261; ﺃﺩﺑﻰ'ﻭ ﻳﺎ ﺗﮑ= ﺎﻣﻞ ﺭﻭﺡ ﻳﮑﺎﻳﻚ ﺍ&= #65235;ﺮﺍﺩ ﺳﺎﻟﻚ ﺭﺍ ﺩﺭ ﻧ= ﻈﺮ ﺩﺍﺭﻧﺪ.ﻭﺳﺎﻟ&#= 65242; ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﺭ&= #65203;ﻴﺪﻥ ﺑﺸﻬﻮﺩ ﺗﺠﻠّ= 5264; ﺟﺪﻳﺪﻯ ﺍﺯ ﻧﻈ&= #65198; ﺍﻟﻬﻰ ﺗﺮﺑﻴﺖ &= #65251;ﻴﺸﻮﺩ. ﺑﻠﮑﻪ ﺑﺮﺍﻯ ﻣ&= #65198;ﺍﺗﺐ ﺧﻴﻠﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ'ﺍﻳﻦ ﺳﺎﻟﻚ ﺍﺯ ﻫﻢ ﺍ= ﮐﻨﻮﻥ ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65165;ﻟﻬﻰ </spa= n>ﺍﺳﺖ.ﮐﻪ ﺯﻣA= 268;ﻨﻪﻫﺎﻯ ﻣﻮﻓﻘﻴّﺖ ﺁﻳ= 5256;ﺪﻩ ﺭﺍ'ﺍﮐﻨﻮﻥ ﺑﻨ&= #65166;ﻡ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ &= #65261;ﺁﻳﻨﺪﻩ ﺑﻌﺪﻯ'ﺑﺎﻳﺪ ﻓ&= #65198;ﺍﻫﻢ ﮐﺮﺩ.ﮐﻪ ﺩﺭ ﺗﻮ= ﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ'ﺑ&= #65228;ﻨﻮﺍﻥ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺁﻥ ﻧﻮﻉ ﺧﻮﺍﻫ&= #65194; ﺑﻮﺩ . ﻫﻤﺎﻥ ﮔﻮ= ;ﻧﻪ ﮐﻪ ﺳﺎﻟﻚ ﺩﺭ ﺷ= ﻬﻮﺩ ﭼﻬﺎﺭﻡ ﻣﺮﺗﻀ&#= 65262;ﻯ ﺧﻮﺩ'ﺍﺯ ﺍﺧﺒﺎ&= #65197; ﻣﻘﺪﻣﺎﺗﻰ ﻭ ﺧ&= #65170;ﺮﻫﺎﻯ ﺳﻤﺒﻮﻟﻴﻚ'ﺍﺯ &= #65227;ﻮﺍﻟﻢ ﺍﻟﻬﻰ ﺑﺎ ﺧﺒﺮ = ﻣﻴﺸﻮﺩ.ﮔﻮﺋﻰ ﺷﻬﻮﺩ ﻣﺮﺗﻀﻮ&#= 65263; ﺑﺎﺏ ﻋﻮﺍﻟﻢ ﺍ&= #65247;ﻬﻰ'ﻭﻣﮋﺩﻩﻫ= 5166;ﻯ ﺍﻭﻟﻴّﻪ ﻭ ﺍﻟ&#= 65260;ﻰ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺍ&= #65203;ﺖ.ﮐﻪ ﺑﺮﺍﻳﺶ ﺩﺭﻫﺎ&#= 65263; ﺁﺳﻤﺎﻧﻰ ﻭﺁﻳ&#= 65256;ﺪﻩ ﻫﺎ ﺑﺎﺯ ﻣﻴﺸﻮ&= #65193;.ﻭ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺷ&= #65260;ﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ'ﺩ&= #65197;ﻳﺎﻓﺖ ﺍﺧﺒﺎﺭ ﺯﻣﺎﻧ&#= 65260;ﺎﻯ ﺑﻌﺪﻯ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺳﺖ.ﻭﺗﺎ ﻫﻔﺖ = ﻫﺰﺍﺭ ﺳﺎﻝ.ﻭﻟﻰ ﺳﺮﺍ&= #65203;ﺮ ﺳﻤﺒﻮﻟﻴﻚ ﻗﺎ&#= 65169;ﻞ ﻓﻬﻢ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻣﻴﺒﺎﺷﺪ.ﮔﻮﺋ&#= 65264; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺍ&= #65199; </spa= n>ﻫﺰﺍﺭﺍﻥ ﻃʋ= 70;ﻘﻪ ﺷﻴﺸﻪ ﺗﺸﮑﻴﻞ &= #65207;ﺪﻩ'ﮐﻪ ﺭﻭﻯ ﻫﺮ ﻳﻚ ﻧﻘ= ﺸﻰ ﻭ ﻧﻮﺷﺘﻪ ﺳﻤﺒ&= #65262;ﻟﻴﻚ ﻋﻮﺍﻟﻢ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺩﺍﺭﺩ.ﮐﻪ ﻫﻤﻪ = ﺷﻴﺸﻪ ﻫﺎﻯ ﺭﻭﻯ ﻫﻢ ﻗ= ﺮﺍﺭ ﮔﺮﻓﺘﻪ'ﻭ ﺷﺎﻫ&= #65194; ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺍ&= #65199; ﺯﻳﺮ'ﻧﻮﺭ ﺍﻟﻬ&= #65264; ﺗﺎﺑﻴﺪﻩ ﺷﺪﻩ &= #65165;ﺯ ﺑﺎﻟﺎﺗﺮﻫﺎ ﺑ&#= 65166;ﻳﻦ ﺷﻴﺸﻪ ﻫﺎ'ﺷﺎﻫ&= #65194; ﺗﻤﺎﻡ ﺍﻳﻦ ﻋﻠ&= #65166;ﺋﻢ ﺭﺍ ﻳﮑﺠﺎ ﻣﻰ ﺑ= ﻴﻨﺪ.ﻭﻫﺮﻳﻚ ﺑﺰﺑﺎﻥ ﺧﺎﺹ ﺧ&= #65262;ﺩ ﻣﻴﺒﺎﺷﺪ.ﺗﺎ ﺷ&= #65166;ﻫﺪ ﻋﺮﺵ' ﭼﻘﺪﺭ ﻗﺪ= ﺭﺕ ﺑﺮﺩﺍﺷﺖ ﻋﻘﻠ&#= 65264; ﺍﺯ ﺷﻬﻮﺩ ﻋﺮﺷ&= #65264; ﺑﻨﻤﺎﻳﺪ . ﻭﻳﺎ= ﭼﻘﺪﺭ ﻣﻴﺘﻮﺍﻧﺪ'ﺑﺮ&#= 65193;ﺍﺷﺘﻬﺎﻯ ﺧﻮﺩﺭﺍ ﺑﺰﺑﺎ&#= 65253;ﻤﺘﻔﺎﻭﺗﻰ ﺗﺒﺪﻳﻞ ﻭ ﺗﻨﺰ&= #65267;ﻞ ﻣﻨﻄﻘﻰ ﻧﻤﺎﻳ&#= 65194;.<o:p></o:p> ﻣﺎﺩﻳ= ;ّﻮﻥ ﻏﻴﺮ ﺳﺎﻟﻚ'ﺑﺨ&= #65212;ﻮﺹ ﺩﺭ ﻫﻨﺮﻣﻨﺪﺍ&#= 65253; ﺑﺎ ﺯﻣﻴﻨﻪ ﻫﺎ&= #65263; ﺗﻔﮑّﺮ ﻣﺎﺩﻯ'&#= 65261;ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﺗﺰﮐﻴﻪ ﻧﺸﺪﻩ'&= #65261; ﺍﺳﺎﺭﺕ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺩﺭ= ﺳﻄﺢ ᥷= 7;ﻭﺍﻧﻰ ﮐﻨﻮﻧﻰ ﺧﻮﺩ.ﺑ&= #65166; ﻫﻨﺮﻫﺎﻯ ﻣﺎﺩ&#= 65263; ﻭ ﻧﻔﻌﻰ ﻭﻣﺼﻠ&= #65188;ﺘﻰ'ﻭ ﺃﮐثرﺍ ﺑﺎﺻﻤA= 258;ﺍﻯ'ﭼﻨﺎﻥ ﻧﻘﺎﻁ ﻟﺎﺯﻡ ﺑ&= #65198;ﺍﻯ ﺗﺼﺤﻴﺢ ﻭ ﭘﺎﮐ&= #65204;ﺎﺯﻯ ﺩﺭ ﺭﻭﺍﻧﺸﺎﻥ &= #65255;ﻴﺴﺖ'ﮐﻪ ﺑﺎﻟﻌﮑس ﺑﺘﻘ= 5262;ﻳﺖ ﻭ ﺳﺎﻳﺒﺮﻧﻴﺘ&#= 65268;ﻚ ﺷﺪﻩ ﻣﻴﭙﺮﺩﺍ&#= 65199;ﻧﺪ. ﮐﻪ ﻧﻪ ﺍﻣﮑﺎﻥ = ﻭﺗﻮﺍﻥ ﺗﺰﮐﻴﻪ ﻧﻔس ﺍ&#= 65187;ﺘﻤﺎﻟﻰ ﺭﺍ ﺩﺍﺭﻧﺪ'ﻭ ﻧ= ﻪ ﺧﻮﺍﻫﺎﻥ ﭼﻨﻴ&#= 65254; ﺗﺰﮐﻴﻪ ﻭﭘﺎﮐ&#= 65204;ﺎﺯﻯ ﺭﻭﺍﻥ ﺑﺸﺮﻯ ﺧ&= #65262;ﺩ ﺧﻮﺍﻫﺪﺑﻮﺩ.ﻭ &= #65165;ﮔﺮ ﻫﻢ ﺑﺨﻮﺍﻫﻨﺪ &= #65255;ﻤﻴﺘﻮﺍﻧﻨﺪ'= 5175;ﺄﻣﻴﻦ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #65197;ﺍ ﺁﻣﺎﺩﻩ ﺭﻭﺍﻥ &= #65191;ﻮﺩ ﮐﻨﻨﺪ.ﺗﺎ ﺧﺪﺍ&= #65261;ﻧﺪ ﻧﻴﺰ دﺭ ﺷﺮﻁ ﮐ&= #65166;ﻓﻰ ﺍﻭ ﺭﺍ ﺑﻴﻚ ﻣﺮ= ﺣﻠﻪ ﺗﮑﺎﻣﻠﻰ ﻭ ﺷﻬ&= #65262;ﺩﻯ'ﺍﺯ ﺗﺠﻠّﻴﺎﺕ ﺧﻮ= 5193; ﺑﻮﻯ ﻧﺸﺎﻥ ﺑﺪ&= #65259;ﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻧﺴ&#= 65166;ﻥ ﺳﺎﻟﻚ ﻫﻔﺖ ﺷﻬ&= #65262;ﺩ ﺭﺍ ﺩﺭ ﺑﺮﺍﺑﺮ = ﺧﻮﺩ ﺩﺍﺭﺩ.ﮐﻪ ﺑﺎﻳ&= #65194; ﺍﺯ ﺍﻳﻦ ﻫﻔﺖ ﺧ= ﺎﻥ ﺭﺳﺘﻤﻬﺎﻯ ﺷﺠ&#= 65166;ﻉ ﻋﺒﻮﺭ ﻧﻤﺎﻳﺪ.&= #64400;ﻪ ﺩﻳﻮ ﻧﻔس ﺧﻮﺩ&#= 65197;ﺍ ﺑﮑﺸﺪ'ﻭ ﺑﭙﺎﺩ&= #65207;ﺎﻫﻰ ﺍﻟﻬﻰ ﺑﺮﺳﺪ.ﻭ = ﻫﻔﺖ ﺁﺳﻤﺎﻥ ﻭ ﻋﻮﺍ&= #65247;ﻢ ﺍﻟﻬﻰ ﺭﺍ'ﺩﺭ ﺭ= ؤﻳﺎﻫﺎ ﺍﺯ ﻧﻴﺎﻣﺪﻩ ﻫ&= #65166; ﻭ ﻧﺎﺩﻳﺪﻩ ﻫﺎ = ﺳﻴﺎﺣﺖ ﮐﻨﺪ.ﻭﻣﻌﺮﺍﺟ&#= 65260;ﺎﻯ ﺁﻧﺮﺍ ﺑﻴﺎﺑﺪ.<= o:p></o:p> ﺍﻳﻦ ﻣﺎ= ;ﺩﻳّﻮﻥ ﺑﺮﺍﻯ ﺗﺤﻘﻖ ﻣ&= #65262;ﺿﻮﻋﻰ ﻭ ﺁﺑﮋﮐﺘﻴﻮ ﻫ&= #65256;ﺮ ﻭ ﺗﻨﺰﻳﻞ ﺁﻥ ﺑ= ﻮﺍﻗﻊ ﻫﻨﺮﻯ ﻣﺎﺩﻯ ﻭ = ﺷﺎﺑﺖ ﺷﺪﻩ'ﻟﺎﺯﻡ ﻣﻴ&= #65194;ﺍﻧﻨﺪ ﮐﻪ ﺍﺯ ﻋﺎﻟﻢ ﺗ= ﺼﻮﺭ ﻭ ﺗﺨﻴّﻞ ﻭ ﺍﻣ&= #64401;ﺎﻥ ﻭ ﺍﺣﻠﺎﻡ ﺭؤﻳ&#= 65166;ﺋﻰ'ﻭﺣﺘﻰ ﺣﺪﻳث ﻧﻔس ﺑﺎ &#= 65191;ﻮﻳﺸﺘﻦ ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﺩ&= #65203;ﺖﻣﻴﮑﺸﺪ'ﻭ ﺩﺧﺎﻟﺖ ﺩﺭ ﮐﺎ&= #65197; ﻫﻨﺮﻯ ﺧﻮﺩ ﻧﻤ&= #65268;ﺪﻫﺪ.ﻭ ﺗﻨﻬﺎ ﺗﻠﺎﺵ ﺣ&= #65198;ﻓﻪﺍﻯ ﻭ ﺗﻮﻟﻴﺪ ﻣﺤﺼ&= #65262;ﻝ ﭘﻮﻝ ﺳﺎﺯ ﻣﻴﭙ&= #65198;ﺩﺍﺯﺩ.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﺭﺍﻩ &= #65247;ﻬﻰ ﻭ ﻫﻨﺮﻧﺪﻯ ﻫﺎ&= #65263; ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺭ = ﺗﻐﻴﻴﺮ ﻣﺎﻫﻴّﺖ ﺫﺍﺕ &#= 64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ'ﮐﻪ = ﺧﻮﺩﺭﺍ ﺍﺯ ﺣﻴﻮﺍﻧﻴّ= 5174; ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﻮﻫﻴّﺖ ﺍﻟﻬﻰ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻣﻴﺮﺳﺎ&#= 65255;ﺪ.ﻭﺿﻤﻦ ﻣﺠﻤﻮﻋﻪ ﻫﺎﻯ &= #65165;ﻟﻬﻰ ﺩﺭ ﺟﻬﺎﻥ ﺩﺭ ﺑ= ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﻣﻴﮕﺮﺩ&#= 65193;.ﺩﺭ ﺍﺣﻮﺍﻝ ﺗﻤﺮﮐ&#= 65200; ﻭﺗﻮﺳّﻠﺎﺕ ﻋ= 5170;ﺎﺩﻯ ﻭ ﺗﺨﻴّﻞ ﺻﻮﺭ&#= 65173; ﻣﺤﺒﻮﺏ ﺍﻟﻬﻰ &= #65191;ﻮﺩ' ﭼﻨﺎﻥ ﺩﺭ ﺣﺎﻟ&= #65174; ﺧﻠﺴﻪ ﻣﻴﺮﻭﻧ&#= 65194;'ﮐﻪ ﻫﻴﭻ ﻗﺪﺭﺗﻰ ﺩ&= #65197; ﺧﻮﺩ ﻭ ﺍﺭﺍﺩﻩ = ﺩﺧﺎﻟﺖ ﺩﺭ ﺍﻓﮑﺎﺭ ﻭﺍ&= #65187;ﻮﺍﻝ ﺧﻮﺩ ﻧﺪﺍﺭﻧﺪ. = ﮐﻪ ﻣﻨﺠﺮ ﺑﻤﺮﮒ ﻗ&= #65170;ﻞ ﺍﺯ ﻣﺮﮒ ﻭ ﺷﻬﻮ= ﺩ ﺁﺧﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﻣﻴﺸﻮﻧﺪ.ﻭ ﺍﻳ&= #65254; ﻫﻨﺮ ﺳﺎﻟﻚ ﻭ ﻫ= ﻨﺮ ﻣﻌﻠّﻢ ﺍﻭ'ﻭ ﻫ&= #65256;ﺮ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﺪﺑّﺮ ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65203;ﺖ.ﮐﻪ ﺍﻭ ﺍﺳﺘﺎﺩ ﻫﻨ&= #65198;ﺃﺑﺪﻯ ﻭ ﻣﻄﻠﻖ ﻣﻴﺒﺎ&= #65207;ﺪ. ﻭ ﭼﻮﻥ ﺳﺎﻟﻚ ﺩ= ﺭ ﺍﻳﻦ ﺍﺣﻮﺍﻝ ﺧ&= #65248;ﺴﻪ ﻭ ﺑﻰ ﺧﻮﺩﻯ ﺩﺭ= ﻣﻴﺂﻳﻨﺪ' ﮐﻪ ﺧﻮﺩﺭﺍ ﻧﻴ&= #65200; ﺩﺭ ﻣﻴﺎﻥ ﻧﻤﻰ = ﺑﻴﻨﻨﺪ' ﺑﺤﺎﻟﺖ ﺻﻤﺪﻳ&#= 1617;ﺖ ﻭﻭﺣﺪﺕ ﻭﺟﻮﺩ &= #65251;ﻴﺮﺳﺪ.ﻭ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ &= #65211;ﺎﺣﺐ ﺍﺭﺍﺩﻩ ﺩﺭ ﻫﺮ = ﮐﺎﺭ ﻭ ﻫﻨﺮ ﺧﻮﺩ'ﻓﺮ= ﺷﺘﻪ ﻣﺪﺑّﺮ ﻭ ﻫﻤﺰ&#= 65165;ﺩ ﺑﺤﺎﻝ ﻭﻣﻘﺎﻡ &= #65165;ﻟﻬﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﻭ= ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ ﺫﺍﺕ ﻭ ﮊﻧ= ﺘﻴﻚ ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ = ﺷﺪﻩ ﺍﻳﻦ ﮐﺎﻣﻞ ﺍﺳ&= #65174;.ﺯﻳﺮﺍ ﺷﺎﻫﺪﺍﻥ ﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ'ﺍﻳﻦ ﻫﻤ&= #65166;ﻧﻰ ﻣﻘﺎﻡ ﺍﻟﻬﻰ ﻭ = ﺻﻔﺎﺕ ﺑﺮﺗﺮ ﻣﺮﺍﺗﺐ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺷﺎﻳﺴﺘ&#= 65258; ﺁﻳﻨﺪﻩ ﺧﻮﺩ ﺭ&= #65165; ﺩﺍﺭﺩ.ﻭ ﺿﻤﻦ ﻭ= ﺣﺪﺕ ﻭﺟﻮﺩ ﺧﻮﺩ'ﻗﻄ&= #65198;ﻩﺍﻯ ﺩﺭ ﺩﺭﻳﺎ ﺷﺪﻩ'= ﮐﻪ ﻫﻢ ﻫﺴﺖ ﻭﻫﻢ ﻗ= ﻄﺮﻩﺍﻯ ﻧﻴﺴﺖ.ﮐﻪ ﺗﻤﺎ&= #65249; ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺍﻳﻦ ﮐﺎﻣﻞ ﻫﻢ = ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ.&= #64400;ﻪ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﻭ ﺩﺭﻭﻧﻰ ﻣﻴﮕ&= #65268;ﺮﺩ.ﻭ ﻫﻢ ﺍﺯ ﻓﮑﺮ ﻭ ﺳ= ;ﺎﺧﺘﻪ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﮐ&= #65166;ﻣﻞ ﺍﺳﺖ' ﮐﻪ ﻫﻨﺮﻣ= ﻨﺪﻯ ﺟﺪﻳﺪﻯ ﺭﺍ ﻧﺸ&= #65166;ﻥ ﻣﻴﺪﻫﺪ.ﻭ ﻟﺬﺍ = ﻫﻨﺮ ﻧﺰﺩ ﺍﻳﺮﺍﻧﻴ&#= 65166;ﻥ ﺁﺭﻳﺎ ﺷﺪﻩ ﻭﺑ&= #65262;ﺩﺍ ﻭ ﻧﻴﺮﻭﺍﻧﺎ ﮔ&= #65198;ﺩﻳﺪﻩ ﻭ ﺳﻴّﺪ ﻓﺮﺯﻧ&#= 65194; ﺍﻟﻬﻰ ﭘﻴﺎﻣﺒ&#= 65198;ﺍﻥ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ &= #65261;ﺑس .<o:p></o:p> ﺍﻟﺒﺘﻪ= ﺍﺩﺭﺍﻙ ﻭ ﺍﺣﺴﺎس ﻫﻨﺮ&#= 65251;ﻨﺪ ﮐﺎﻓﻰ ﻧﻴﺴﺖ.ﮐ&= #65258; ﺍﺯﻫﺮﻟﺤﺎﻅ ﺗ&#= 65184;ﺴّﻢ ﺑﺨﺸﺪ.ﻣﮕﺮ ﺩﺭ = ﻋﻤﻞ ﻫﻨﺮﻣﻨﺪ'ﺑﺎ ﻭ&= #65197;ﺯﻳﺪﮔﻰ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻰ ﻫﻤﺮﺍﻩ ﺑﺎﺷﺪ.&= #65261; ﺩﺭ ﻭﺍﻗﻊ ﻫﻨﺮ&= #65251;ﻨﺪ ﻫﻤﻴﺸﻪ ﮐﺎﻣﻠ&#= 65166; ﺗﺎﺑﻊ ﺗﺨﻴّﻠ= 5166;ﺕ </spa= n>ﻧﻔﺴﺎﻧﻰ ﻭ A= 259;ﻮﺵ ﺧﻮﺩ ﻧﻴﺴﺖ.ﺑﻠ&= #64401;ﻪ ﺗﺎﺑﻊ ﻣﻮﺿﻮﻉ &= #65261; ﻣﺸﺘﺮﻳﺎﻥ ﺃث= 585; ﻫﻨﺮﻯ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺧﻮﺩ ﻣﻮﺿﻮﻉ' ﭼ= ﻘﺪﺭ ﻧﻘﺶ ﺗﺮﺑﻴﺘﻰ &= #65169;ﺪﻳﮕﺮﺍﻥ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #65261; ﻫﻨﺮ ﻣﻨﺪ ﭼﮕﻮ&= #65255;ﻪ ﺑﺪﺍﻥ ﻧﻈﺮ ﮐﺮ&= #65193;ﻩ ﺑﺎﺷﺪ'ﮐﻪ ﺍﺧﺘ&= #65268;ﺎﺭ ﻭﺗﻤﺮﻳﻦ ﻫﻨﺮ&#= 65251;ﻨﺪ ﻣﻄﺮﺡ ﺍﺳﺖ.ﮐﻪ = ﭼﮕﻮﻧﻪ ﻣﻮﺿﻮﻋﻰ ﺭﺍ ﺑ&= #65268;ﺎﻥ ﻭﺗﻌﺒﻴﺮ ﻭ ﺗﺮ&= #65203;ﻴﻢ ﻭ ﺗﺠﺴّﻢ ﺑﺪﻫ&#= 65194;. ﻫﻨﺮﻣﻨﺪ ﺩﺭﺗ&#= 65156;ﻣّﻞ ﺧﻮﺩ ﻧﻮﻋﻰ ﻣﺸ&= #65166;ﻫﺪﻩ ﻋﻤﻴﻖ ﺗﺮ ﺩﺍﺭ&= #65193;.ﺗﺎ ﻣﻠﺎﺣﻈﻪ ﮐﻨﺪ' = ﭼﻘﺪﺭ ﺁﺭﺯﻭﻯ ﺧﻮﺩﺭ&#= 65165; ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ &= #65165;ﺳﺖ. ﻗﺎﻧﻮﻥ ﺁﻟﺎﻳ&#= 65254; ﻗﺎﻧﻮﻥ ﺑﺮﺗﺮ &= #65165;ﺳﺖ. ﮐﻪ ﺍﺑﺘﮑﺎﺭ ﺍ&= #65255;ﺴﺎﻥ ﻭﻗﺘﻰ ﮐﻪ ﮐﺎﺭ = ﻣﻴﮑﻨﺪ'ﻳﻌﻨﻰ ﺍﺑﺘﮑﺎﺭ ﻣﺎﺩ&#= 65263; ﺩﺍﺭﺩ.ﻭ ﻭﻗﺘﻰ = ﮐﻪ ﻋﻤﻞ ﻣﻴﮑﻨﺪ.ﺯ&= #65267;ﺮﺍ ﺍﺑﺘﮑﺎﺭ ﻣﺎﺩ&#= 65263;'ﮐﻪ ﻋﻤﻞ ﻭ ﺍﺟﺮﺍ ﻣ= ﻴﺸﻮﺩ'ﺟﺰﺋﻴّ= 5166;ﺕ ﺩﺭ ﻧﻈﺮ ﮔﺮﻓﺘ&= #65258; ﻣﻴﺸﻮﺩ.ﻭﻟ= ;ﻰ ﺍﺑﺘﮑﺎﺭ ﻓﮑﺮﻯ ﻭﺳﺒﻚ ﺑ&= #65268;ﻨﺶ ﻧﻴﺰ ﺟﺪﺍ ﺍﺳﺖ.= ﮔﺮﭼﻪ ﺑﺄثر ﻫﻨﺮﻯ ﺗ= 5170;ﺪﻳﻞ ﻣﻴﮕﺮﺩﺩ.ﺁﺯﺍ&#= 65193;ﻯ ﻫﻨﺮﻣﻨﺪ ﻭﻗﺘ&#= 65264; ﺍﺳﺖ ﮐﻪ ﺩﺭﻋﻤ&= #65246; ﺑﺎ ﻣﺎﺩﻩ ﺳﺨﺖ = ﺭﻭﺑﺮﻭ ﻣﻴﺸﻮﺩ. ﮐﺎﻣﻠ&= #65166;ﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﺑﺮﺍﻯ ﮐ&= #65166;ﺭﻫﺎﻯ ﻓﻨّﻰ ﺍﻟﻬﻰ ﻭ&#= 65251;ﻠﮑﻮﺗﻰ ﺧﻮﺩ'ﻣﺎﻧﻨﺪ ﺣ&= #64401;ﻤﺘﻬﺎ ﻭ ﺍﺷﻌﺎﺭ ﻭﻧﻈ&= #65198;ﻳّﺎﺕ ﻓﻠﺴﻔﻪ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﮑﻰ' ﻫﻤﭽﻨﺎﻥ ﺧﻮﺩ &= #65197;ﺍ ﺩﺭ ﺗﺴﻠﻴﻢ ﺧﺪ&= #65165;ﻭﻧﺪ ﻭ ﻣﺮﺍﺗﺐ ﺍﻟﻬ&= #65264; ﻣﻴﺪﺍﻧﻨﺪ.ﻭﺧ&#= 65262;ﺩﺭﺍ ﻣﺘﻌﻠّﻖ ﺑﺨﺪ= 5165;ﻭﻧﺪ ﻣﻴﺪﺍﻧﻨﺪ.ﭘس &#= 65153;ﺯﺍﺩﻯ ﺧﻮﺩ ﺭﺍ ﺁﺯﺍﺩ&= #65165;ﻧﻪ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺁ&= #65199;ﺍﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﻴﮕﺬﺍﺭﺩ.ﺩﺭ= 5187;ﺎﻟﻴﮑﻪ ﺧﻮﺩ ﺍﻧﺴﺎﻥ ﮐ&= #65166;ﻣﻞ ﻧﻴﺰ' ﺿﻤﻦ ﻣﺮﺍ= ﺗﺐ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﺍ&= #65203;ﺖ.ﻭ ﻫﻢ ﺟﺰﺋﻰ ﺍﺯ ﻣ= ﺎﻫﻴّﺘﻬﺎﻯ ﻣﺎﺩﻯ ﻃﺒﻴﻌﺖ می ﺒﺎﺷﺪ.ﻭﻗﻮ= 5165;ﻧﻴﻦ ﻃﺒﻴﻌﻰ ﺑﺮ ﺍﻭ = ﻧﻴﺰ ﺟﺎﺭﻯ ﺍﺳﺖ.ﻭ ᥳ= 3;ﺯﺍﺩﻯ ﺍﻭ ﺑﺮﺍﻯ ﺣﻔﻆ = ﺧﻮﺩ'ﻭﺗﻦ ﺧﻮﻳﺶ ﻭﺯﻧﺪﮔ&#= 65264; ﺗﺎ ﺁﺧﺮ ﻋﻤﺮ' ﻫ= ;ﻤﭽﻨﺎﻥ ﻣﻄﺮﺡ ﺍﺳﺖ.ﻭﺩ&= #65197; ﺍﺧﺘﻴﺎﺭ ﺍﻭ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭ ﺣﺪّ ﺃﻗﻞ ﺍﺟ&= #65198;ﺍﻯ ﻫﻮﺳﻬﺎ ﻭ ﮐﺸﺶ = ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺧﻮﺩﺭ&#= 65165; ﺍﺟﺮﺍ ﻣﻴﮑﻨﺪ &= #64344;س ﺍﻳﻦ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺩﺭ ﻫﺮ ﻓﮑﺮ ﺧﻮ= ﺩ'ﮐﻪ ﻫﻨﺮﻯ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ' ﻋﻤﻠﺎ ﻋﻘﻠﺎﻧ&#= 65264;'ﻳﺎ ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﻣ&= #65166;ﺩﻯ ﻭ ﺳﺎﺩﻩ ﺩﻳﮕﺮ&= #65165;ﻥ ﮐﺎﺭ ﻧﻤﻰ ﮐﻨﺪ = ﮐﻪ ﻋﻘﻞ ﺍﻟﻬﻰ ﺩﺍ&= #65197;ﺩ.ﻭ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺍ&= #65247;ﻬﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻓﺮﺷﺘ= 4405;ﺎﻥ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ ﻭ ﻋﻘﻞ ﺷﻬﻮﺩﻯ = ﺩﺍﺭﺩ'ﻭ ﺍﻟﻬﺎﻡ ﺭﺍ ﺑﻬ&= #65198; ﺯﺑﺎﻥ ﻭ ﺑﻬﺮ ﺷ= ﮑﻞ ﮐﻪ ﺑﺨﻮﺍﻫﺪ ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘ&#= 65264; ﻭ ﺑﻴﺎﻥ ﮐﻨﺪ.ﻣ= ﺎﻧﻨﺪ ﻫﻨﺮ ﻣﻮﺳﻴﻘﻰ &= #65267;ﺎ ﻧﻈﺮﻳّﺎﺕ ﻭﻣ= 5228;ﻘﻮﻟﺎﺕ ﻓﻠﺴﻔﻰ ﻭ ﻳﺎ ﺩ= ﻳﮕﺮ ﻭﺭﺯﻳﺪﮔﻰ ﻫﺎ&#= 65263; ﻫﻨﺮﻯ ﻭﺑﻬﺮ ﺯ&= #65169;ﺎﻥ ﻣﺨﺘﻠﻒ ﻣﻠﻞ ﮐ&= #65258; ﻣﻴﺪﺍﻧﺪ ﻣﻴﺘ&#= 65262;ﺍﻧﺪ ﺑﻨﻮﻳﺴﺪ ﻳﺎ ﺑ&= #64405;ﻮﻳﺪ.<o:p></o:p> ﻭ ﺍﮔﺮ ᥽= 9;ﻨﺮﻣﻨﺪ ﺗﺎﺑﻊ ﺗﺨﻴّﻠ= 5166;ﺕ ﺧﻮﺩ ﺷﻮﺩ' ﺑﻨﺪ= ﮔﻰ ﺧﻴﺎﻝ ﻣﻴﻨﻤﺎ&#= 65267;ﺪ ﻭ ﺗﺴﻠﻴﻢ ﻫﻮﺳ&= #65260;ﺎ ﻭ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭ= ﻭﺍﻧﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. = ﮐﻪ ﺣﺎﺿﺮ ﻧﻴﺴﺖ ﺁ&= #65255;ﻬﺎ ﺭﺍ ﻧﺎﻣﻄﻠﻮﺏ &= #65169;ﺪﺍﻧﺪ ﺗﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﻧﻤﺎﻳﺪ.ﻭﻗﺘﻰ &= #65259;ﻨﺮﻣﻨﺪ ﺗﺴﻠﻴﻢ ﻃﺒﻴﻌ&#= 65174; ﻭ ﻓﻄﺮﺕ ﻧﺎﺧﻮ&= #65193; ﺁﮔﺎﻩ ﺧﻮﺩ ﺷﺪ = ﺣﺎﻝ ﻧﻮﺑﺖ ﺳﺨﺘﻰ<sp= an dir=3DLTR> </spa= n>ﻣﺎﺩﻩ ﺍﺳﺖ' = 4400;ﻪ ﻣﻘﺎﻭﻣﺖ ﺩﺍﺭ&#= 65255;ﺪ.ﻭ ﺟﻠﻮﺩﺍﺭ ﺧﻮﺩ &= #65251;ﻴﺒﺎﺷﺪ ﻭﻣﺎﺩﻩ ﺣﺎﮐﻢ &= #65251;ﻴﮕﺮﺩﺩ.ﺍﮔﺮ ﻗﺪﺭﺕ ﻫﻨﺮﻣﻨ&#= 65194; ﺩﺭ ﻧﻔﻮﺫ ﺩﺭ ﻣ= ﺎﺩﻩ ﻧﺒﻮﺩ'ﻫﻨﺮﻯ ﻫ&= #65250; ﻧﻤﻰ ﺩﺍﺷﺖ ﺣﺘ&= #65264;ﺑﺎﺯﮔﺸﺘﮕﺎA= 253; ﺍﻟﻬﻰ ﺑﺨﻠﻖ'ﺩ&= #65197; ﻧﻮﺷﺘﻦ ﻭ ﻋﻤﻞ = ﻣﻮﺍﻧﻌﻰ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺑ&= #65204;ﺮﻋﺖ ﭼﺎﺭﻩ ﺍﻧﺪﻳﺸ&#= 65264; ﺩﺭ ﻣﺒﺎﺭﺯﻩ ﺧ&= #65262;ﺩ'ﺑﺎ ﻣﺎﺩﻩ ﻭﻣﺎﺩﻳ&#= 1617;ﺎﺕ ﺩﺍﺭﺩ ﻭ ﺗﻨﺰﻳ&= #65246; ﻣﻨﻄﻘﻰ ﻭ ﻓﻠﺴ&= #65236;ﻰ ﻭ ﺃﺩﺑﻰ ﻳﺎ= ﺧﻄﺎﺑﻰ ﻭ ﻣﮑﺎﻟﻤﻪ ﺑﺎ = ﻫﺮ ﺳﻄﺢ ﻋﻘﻠﻰ ﺑﺮ&= #65165;ﻯ ﺍﻭ ﺳﺎﺩﻩ ﻭ ﺳﺮ= ﻳﻊ ﺍﺳﺖ.ﺯﻳﺮﺍ ﺍﻟ&= #65260;ﺎﻡ ﻟﺪﻧّﻰ ﺍﺯ ﻣﺮ&#= 65165;ﺗﺐ ﺍﻟﻬﻰ'ﺩﺍﻧﺎﻯ &= #65165;ﻋﻤﺎﻕ ﭘﺎﺳﺦ ﻫﺎﻭ ﺁﻳ&= #65256;ﺪﻩﻫﺎﺭﺍ ﺩﺍﺭﻧﺪ.ﻭﺳﺮﻋ&#= 65174;ﺍﻳﻦ ﺍﻟﻬﺎﻡ ﺑﺴﺘﻪ &= #65169;ﺪﺭﺟﻪ ﻭﻣﻘﺎﻡ ﺷﻬﻮﺩ&#= 65263; ﺍﻭ ﺩﺍﺭﺩ.ﮐﻪ ﺩ= ﺭ ﺑﻬﺘﺮﻳﻦ ﺷﻬﻮ&#= 65193; ﻋﺮﺵ ﺭﺣﻤﺎﻥ'ﺩ&= #65197; ﺑﻬﺘﺮﻳﻦ ﺩﺭﺟ&#= 65166;ﺕ ﺩﺭ ﻋﻘﻞ ﻭ ﻋﻤﻞ= 'ﺑﺨﺪﻣﺎﺕ ﺍﻟﻬﻰ ﺗﺎ ﺯﻧﺪ&= #65257; ﺍﺳﺖ.ﮐﻪ ﺑﺬﺧﻴ&= #65198;ﻩ ﺳﺎﺯﻯ ﺑﺮﺍﻯ ﺗ&= #65262;ﻟﺪ ﺑﻌﺪﻯ ﺁﻳﻨﺪﻩ'&= #65261; ﺗﺤﻘﻖ ﻫﺮﭼﻪ ﺑ&= #65268;ﺸﺘﺮ ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻘﻮّﻩ ﺭﺍ ﺁﻣﺎﺩﻩ ﻣﻴ&= #65256;ﻤﺎﻳﺪ.ﻭ ﺳﺮﻳﻌﺘﺮ ﺍﻟﻬ&#= 65166;ﻡ ﻭ ﺗﻨﺰﻳﻞ ﻭ ﭘﺎ= ﺳﺦ ﮔﻮﺋﻰ ﺩﺍﺭﺩ.ﭼ&= #65256;ﺪ ﺳﺎﻝ ﮐﺎﺭ ﺍﻟﻬ&= #65264; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﭼﻮﻥ ﻫﺮﺣﺮﻓﻪﺍﻯﻫ= 5256;ﺮﻣﻨﺪﻯ ﺍﻭﺭﺍ ﺑﻴﺸﺘﺮ &= #65251;ﻴﻨﻤﺎﻳﺪ. ﺗﺎ ﭼﮕﻮﻧﻪ ﻭﺳ&= #65198;ﻳﻌﺘﺮ ﻭﻣﻔﻴﺪﺗﺮ ﭘﺎ&#= 65203;ﺦ ﻭﻋﮑس ﺍﻟﻌﻤﻞ &#= 65261;ﻫﺮﮐﺎﺭﻯ ﻫﻨﺮﻯ ﺭﺍ ﺍﺭﺍ&= #65163;ﻪ ﺑﺪﻫﺪ . <o:p></o:p> ﺍ= ﻳﻦ ﺭﻭﺵ ﺗﺮﺑﻴﺘی &#= 65194;ﺭ ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ &= #65251;ﺎﺩﻯ ﻭ ﻧﺎﺳﻮﺗﻰ'ﻭ ﻳ= ﺎ </spa= n>ﺩﺭ ﻣﻠﮑﻮﺕ A= 203;ﺎﻟﮑﺎﻥ ﺩﺭﻋﺰﻟﺘﮕﺎﻩ'&#= 65261; ﻳﺎ ﺩﺭ ﺟﺒﺮﻭﺕ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺷﺎﻫﺪ ﻗ&= #65166;ﺋﻢ ﻭ ﻋﺮﺵ ﺭﺣﻤﺎﻥ = ﺍﺳﺖ. ﮐﻪ ﺑﺎﻳﺪ ﻫﻨﺮ&= #65251;ﻨﺪﻯ ﺻﺒﻮﺭ ﻭ ﺑﺎ ﺗﻮ= ﺍﺿﻊ ﺑﻤﺎﺩﻩ ﻧﺰﺩﻳ&#= 65242; ﺷﻮﺩ.ﻭ ﺍﺯ ﻣﻮﺿ= ﻮﻉ ﺑﭙﺮﺳﺪ' ﮐﻪ ﺁﻳ= ﺎ ﻣﻄﺎﺑﻖ ﺍﻓﮑﺎ&#= 65197; ﻭ ﻃﺮﺣﻬﺎﻯ ﺩﺭ = ﺫﻫﻦ ﺧﻮﺩ ﻫﺴﺖ ﻳﺎ ﻧ= ﻪ.ﻭ ﺁﻳﺎ ﺷﻨﻮﻧﺪﻩ &= #65261;ﺧﻮﺍﻧﻨﺪ ﻭ ﻧﺎﻇﺮ ﻫﻨﺮﻯ = ﻣﻴﺘﻮﺍﻧﺪ ﺑﻔﻬﻤﺪ'ﻭ ﺩﺭﺟ&= #65258; ﻓﻬﻢ ﺍﺯ ﺗﻤثی= 604;اﺕ ﻭﺍﺳﺘﺪﻟﺎﻟﺎ= 5173; ﻭﺗﻨﺰﻳﻠﺎﺕ ﻣ&#= 65256;ﻄﻘی اﻭ ﭼﻴﺴﺖ. ﻫﻨﺮ = ﭼﻮﻥ ﭼﺸﻤﻪ ﺳﻴّﺎﻝ &#= 65183;ﺎﺭﻯ ﺍﺯ ﻫﻨﺮﻣﻨﺪ ﺧ&= #65166;ﺭﺝ ﻣﻴﮕﺮﺩﺩ.ﻫﻴﭻ &= #64400;ﺎﺭﻯ ﮐﺸﻨﺪﻩ ﺗﺮ ﺍﺯ&= #65203;ﺎﺩﻩ ﮔﻴﺮﻯ ﻭ ﺁﺳﺎﻥ = ﮔﻴﺮﻯ ﻧﻴﺴﺖ.ﮐﻪ ﺍﮐﺘ&= #65236;ﺎ ﺑﺎﻳﻦ ﺷﻮﺩ'ﮐﻪ = ﻫﻨﺮ ﺍﻟﻬﺎﻡ ﻭﺍﺭ ﺧ&= #65262;ﺍﻫﺪ ﺭﺳﻴﺪ. ﺑﻠﮑﻪ ﺑ= ﺎﻳﺪ ﺗﻠﺎﺵ ﮐﻨﺪ ﻭ ﺣ= ﺮﻓﻪﺍﻯ ﺒﻴﺎﻥ کند.ﺩﺭ = 5239;ﺴﻤﺘﻬﺎﻯ ﺍﺟﺮﺍﺋﻰ ﻭ ﻋﻤ&= #65248;ﻰ ﻫﻨﺮ' ﮐﻪ<sp= an lang=3DAR-SA dir=3DLTR> &#= 65165;ﻳﻦ ﺍﻟﻬﺎﻡ ﺩﺭ ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ' ﻫﻤﺎ&= #65253; ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 4401;ﻬﺎﻯ ﺫﻫﻨﻰ ﺭﻭﺍﻥ ﻫ&= #65256;ﺮﻣﻨﺪ ﻣﺎﺩﻯ ﺍﺳﺖ.ﮐﻪ = ﻫﻨﺮﺵ ﺳﺨﺖ ﻣﺎﺩﻯ ﻣﺎ&= #65255;ﺪﻩ ﺍﺳﺖ.ﻭﻟﻰ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﺩﺭﻳ&= #65166;ﻓﺖ ﺍﻟﻬﺎﻡ ﺍﻟﻬﻰ'&= #65169;ﺮﺍﻯ ﭘﻴﺶ ﺑﺮﺩ ﮐﺎﺭ = ﺧﻮﺩ' ﺗﺄﻣّﻞ ﻭ ﺍﻧﺘ&#= 65224;ﺎﺭ ﭘﺎﺳﺦ ﻣﺮﺍﺗﺐ&#= 65165;ﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #65261; ﻳﺎ ﻋﻠﺎﺋﻤﻰ ﮐ&= #65258; ﺩﺍﻝ ﺑﺮ ﺍﻳﻦ ﺑ= ﺎﺷﺪ'ﮐﻪ ﻧﻪ ﺍﮐﻨﻮﻥ'ﻭﻟ&= #65264; ﻗﺮﻳﺒﺎ ﺗﺤﻘﻖ &= #65191;ﻮﺍﻫﺪ ﻳﺎﻓﺖ. ﻭ ﺍﮔﺮ ﭘ= ;ﺎﺳﺦ ﺍﻟﻬﺎﻣﻰ ﺭﺳﻴ&#= 65194;'ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺁﻧﺮﺍ'ﻣ&= #65192;ﺎﻟﻒ ﻣﺼﺎﻟﺢ ﺧﻮﺩﺵ &= #65251;ﻴﺪﺍﻧﺪ.ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺍﻟﻬ&#= 65166;ﻣﻰ ﻧﺮﺳﺎﻧﺪ.ﻭ ﻳﺎ = ﺷﺎﻳﺪ ﻣﻮﺍﻓﻖ ﻫﺴﺖ ﻭ = ﺍﻟﻬﺎﻣﻰ ﻧﻤﻴﺮﺳﺪ.ﭘس ﻣ&#= 65166;ﻧﻌﻰ ﻫﺴﺖ ﻭ ﺑﺎﻳﺪ ﺭ= ﻓﻊ ﻣﺎﻧﻊ ﻧﻤﺎﻳﺪ. = ﮐﻪ ﺩﺭ ﻣﺮﺍﻗﺒﻪ ﺍ&= #65261;ﻗﺎﺕ ﻭ ﺍﻋﻤﺎﻝ ﻭ ﺍﻓ= ﮑﺎﺭ ﺧﻮﺩ' ﺩﻗّﺖ ﺑﻴ&= #65208;ﺘﺮ ﺑﭙﺮﺩﺍﺯﺩ ﻭﺟ&#= 65170;ﺮﺍﻥ ﻧﻤﺎﻳﺪ.<o:p></o:p> ﺩﺭ ﺭﺍﺑ= ;ﻄﻪ ﺗﻠﺎﺵ ﺍﺭﺍﺩﻯ &= #65169;ﺎ ﺍﻟﻬﺎﻡ'ﺑﺎ ﺗﻨ&= #65166;ﻗﺾ ﺭﻭﺑﺮﻭ ﻫﺴﺘﻴ&#= 65250;.ﮐﻪ ﻳﺎ ﺍﺭﺍﺩﻩ ﻫﺴ&= #65174; ﻭ ﻳﺎ ﺍﻟﻬﺎﻡ ﺧ= ﻮﺍﻫﺪ ﺭﺳﻴﺪ.ﻭﻟﻰ ﺩﺭ = ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ'ﻫﺮﭼﻪ ﺑ&= #65166;ﻟﺎﺗﺮ ﺩﺭ ﻣﻘﺎﻡ ﺷﻬﻮ&= #65193;ﻯ ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﻋ&= #65252;ﻴﻘﺘﺮ ﺭﻭﺍﻥ ﺑﺎﺷﺪ' ﺳ= ﺮﻋﺖ ﺩﺭﻳﺎﻓﺖ ﭘﺎﺳ&#= 65190; ﺍﻟﻬﺎﻣﻰ ﻭ ﺩﺭ&= #65203;ﺖﺗﺮ ﺩﺍﺭﺩ. ﻟﺬﺍ ﺍﺟ= ﺮﺍﻯ ﻋﻤﻠﻰ ﻭﺗﻨﺰﻳ&#= 65246; ﻣﻨﻄﻘﻰ ﺍﻭ'ﺍﺯ = ﺍﻟﻬﺎﻡ ﻧﻴﺰ ﺳﺮﻳﻌﺘﺮ &= #65165;ﺳﺖ. ﮔﺮﭼﻪ ﺑﺎﺯ ﻫﻨ&= #65198; ﻭﺣﺮﻓﻪ ﻭ ﺻﻨﻌ&= #65174; ﮐﻠﺎﻡ ﻭ ﻭﺍﺩﺑ&= #65268;ّﺎﺕ'ﻭ ﺳﺒﻚ ﻫﺎ ﻭﺗﻤﺮ&= #65267;ﻨﺎﺕ ﺁﻥ ﻧﻴﺰ ﻣﻄﺮﺡ = ﺍﺳﺖ.ﮐﻪ ﺁﺳﺎﻥ ﺁﻥ'ﺑﻬﻤ&= #65166;ﻥ ﻣﻘﺎﻡ ﺑﺮﺗﺮ ﻭ = ﺗﻤﺮﻳﻦ ﺍﺟﺮﺍﺋﻰ ﺑﺴﺘ&#= 64405;ﻰ ﺩﺍﺭﺩ.ﺑﺨﺼﻮﺹ &= #65193;ﺭ ﮐﺎﺭﻧﻈﺮﻳّﺎA= 173; ﻋﻘﻠﻰ ﺍﻭ.ﺍﻭﻟ&= #65268;ﺎﻯ اﻟﻬﻰ ﺟﺰﺋﻴّA= 166;ﺕﺭﺍﺩﺭ ﺧﻠﺎل عمل ﺑﻴʋ= 66;ﻥ ﻭ ﺍﺟﺮﺍ ﻭﺗﻨﺰ&= #65267;ﻞ ﻣﻄﺮﺡ ﻣﻴﮑﻨﻨ&#= 65194;.ﻭﻟﻰ ﻫﻤﭽﻨﺎﻥ ﻗﺴﻤ&#= 65176;ﻰ ﺍﺯ ﺍﻓﮑﺎﺭ ﻣﺒ&= #65260;ﻢ ﻭ ﮐﻠّﻰ ﻣﻴﻤﺎ&#= 65255;ﺪ.ﮐﻪ ﻗﺎﺑﻞ ﺗﻨﺰﻳﻞ &= #65255;ﻴﺴﺘﻨﺪ.ﻭ ﻳﺎ ﻟﺰﻭﻣﻰ ﺑﺮ&= #65165;ﻯ ﺁﻥ ﻧﻤﻰ ﺑﺎﺷﺪ.= ﮐﻪ ﻣﻨﺎﺳﺐ ﺷﻨﻮﻧ&#= 65194;ﮔﺎﻥ ﻭ ﺧﻮﺍﻧﻨﺪﮔﺎ&#= 65253; ﺧﻮﺩ ﻧﻤﻴﺪﺍﻧ&#= 65194;.ﻭ ﺩﺭ ﮐﺎﺭ ﻣﻌﻘﻮ&= #65247;ﺎﺕ'ﺑﺎﺯﺑﺮﺍ= 5263; ﺑﺴﻴﺎﺭﻯ ﺟﺰﺋ&#= 65268;ّﺎﺕ'ﻧﻈﺮﻳّ᥽= 8; ﺩﺭﺳﺘﻰ ﻣﻨﺎﺳ&#= 65168; ﻧﺪﺍﺭﺩ.ﻭ ﻟﺬﺍ = ﻫﻤﻴﺸﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺳﻤﺒﻮﻟﻴﻚ ﺻﺤ&#= 65170;ﺖ ﻣﻴﮑﻨﻨﺪ.ﻭ ﺍﺟ&= #65198;ﺍﻯ ﺟﺰﺋﻴّﺎﺕ ﺩﺭ &#= 65175;ﻨﺰﻳﻞ ﺩﺭ ﻫﻨﺮﻣﻨﺪ ﻣ&= #65166;ﺩﻯ ﻳﺎ ﻫﻨﺮﻣﻨﺪ ﺍ&= #65247;ﻬﻰ'ﺑﺮﺣﺴﺐ ﻭﺭﺯﻳﺪﮔﻰ ﻫﻨ&#= 65198;ﻣﻨﺪ ﺩﺭ ﺗﻤﺮﻳﻦ ﺗﻨ&= #65200;ﻳﻠﺎﺕ ﻣﻨﻄﻘﻰ ﻭ ﺷﻨﺎ&= #65191;ﺖ ﺍﺩﺑﻴّﺎﺕ ﺯﺑ= 5166;ﻧﻰ ﺍﺳﺖ . ﻟﺬﺍ ﻋﺮﻓ= ;ﺎ ﻧﻴﺰ ﺩﺭ ﺑﻴﺎﻥ = ﺣﻘﺎﻳﻖ </spa= n>ﺧﻮﺩ ﺑﻤﺮﻭʋ= 97; ﻗﻮّﻩ ﺑﻴﺎﻥ ﺩﻗﻴﻘﺘ&#= 65198; ﻣﻴﻴﺎﺑﻨﺪ'ﻭ ﻧ&= #65224;ﺮﻳّﺎﺕ ﺧﻮﺩﺭﺍ ﺑﺘﺪﺭ&#= 65267;ﺞ ﻭﺍﺿﺢ ﺗﺮ ﺑﻴﺎ&= #65253; ﻣﻴﮑﻨﻨﺪ'ﮐﻪ ﺟ&= #65248;ﺐ ﺳﻤﭙﺎﺗﻰ ﻭﮐﺸ&#= 65206; ﺷﻨﻮﻧﺪﻩ ﻭ ﺧﻮ&= #65165;ﻧﻨﺪﻩ ﺭﺍ ﺑﻴﺸﺘﺮ ﻣﻴ&= #65256;ﻤﺎﻳﺪ </spa= n><o:p></o:p> ﻫﻨﺮﻣﻨ= ﺪ ﺑﺎﻳﺪ ﺍﻣﻮﺭ ﺩ&= #65165;ﺧﻠﻰ ﺧﻮﺩﺭﺍ'ﺑﺮﺣﺴ&#= 65168; ﻣﺤﻴﻂ ﺧﺎﺭﺝ ﺗ&= #65256;ﻈﻴﻢ ﻧﻤﺎﻳﺪ. ﻭ ﺑﻘﻮ= ﻝ ﺍﮔﺴﺖ ﮐﻮﻧﺖ'ﻓ&= #64401;ﺮ ﻧﻈﺮﻯ ﺩﺭ ﻫﻨﺮ&= #65251;ﻨﺪ'ﺑﺎﻳﺪ ﮐﻮﺗﺎﻩ ﺷﻮﺩ.ﻳ&= #65228;ﻨﻰ ﺩﺭ ﻋﻤﻞ ﺑﻮﺩﻩ = ﺑﺎﺷﺪ. ﻧﻪ ﺗﻨﻬﺎ ﺩﺭ ﻓ= ﮑﺮ.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﻧﻪ ﺧ&= #65166;ﺭﺝ ﺧﻮﺩ ﺗﻮﺟّﻪ ﺩ&#= 65165;ﺭﻧﺪ'ﻭ ﻧﻪ ﺑﺎﻓﮑﺎﺭ ﺧ&= #65262;ﺩ'ﮐﻪ ﺍﺳﻴﺮ ﺧﻮﺍﻫﺪ&#= 65207;ﺪ.ﻭ ﻧﻘﻄﻪ ﺗﻤﺮﮐﺰ &= #65165;ﻟﻬﻰ ﻭ ﺗﻮﺳّﻞ ﻋﺒﺎ&#= 65193;ﻯ ﺧﻮﺩﺭﺍ ﺭﻫﺎ ﻧ&= #65252;ﻰ ﮐﻨﺪ. ﻭﻟﻰ ﺩﺭ ﺑ= ;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ' ﻫﺮ ﮔﺎﻩ= ﺩﺭ ﺍﺣﻮﺍﻝ ﺍﻟﻬﻰ &= #65193;ﺭﻭﻧﻰ'ﻭ ﺣﺘﻰ ﺩﺭ ﺍﺣﻮﺍ&= #65245; ﺧﺎﺭﺟﻰ'ﺑﺎﻟﻬ&#= 65166;ﻣﺎﺕ ﻟﺪﻧّﻯﻤﻴﺮﺳA= 256;ﺪ.ﺑﻤﻌﻘﻮﻟﺎ᥵= 3; ﻭ ﺍﻓﮑﺎﺭﺍﻟﻬ&#= 65166;ﻣﻰ ﺧﻮﺩ'ﻣﻴﭙﺮﺩﺍ&#= 65199;ﻧﺪ.ﻭﺩﺭ ﺻﺪﺩ ﺗﻨﺰﻳﻞ ﻣ&= #65256;ﻄﻘﻰ ﻣﺎﺩﻯ ﺁﻥ'ﺑﺎﺻ&= #65262;ﻝ ﻭ ﺍﻟﻔﺎﻅ ﻭﮐﻠ&= #65252;ﺎﺕ ﺑﻬﺘﺮ ﺑﻴﺎﻥ' ﻭ= ﺷﺮﺍﻳﻂ ﻣﺤﻴﻂ ﺧﺎﺭﺟﻰ &= #65191;ﻮﺩ ﺗﻮﺟّﻪ ﻣﻴﻨﻤ= 5166;ﻳﺪ ﮐﻪ ﻣﻔﻴﺪ ﺩﻳﮕ&= #65198;ﺍﻥ ﺑﺎﺷﺪ.ﻭﺍﻟّﺎ &#= 65175;ﻨﻬﺎ ﺩﺭ ﻳﺎﺩﺩﺍﺷت هاﻯ ﺧﻮﺩ ﺑﻄﻮ= 5197; ﻋﺎﻡ ﻣﻴﻨﻮﻳﺴ&#= 65194;.ﭘﺶ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﻧﻴﺰ ﺗﻨﻬﺎ ﺗﻔﮑّﺮ &#= 65191;ﻮﺩﺭﺍ ﺑﺪﻭﻥ ﺗﻨﺰﻳﻞ &= #65251;ﻨﻄﻘﻰ ﻭ ﺍﺟﺮﺍﻯ</s= pan> &#= 65247;ﻔﻈﻰ ﻭ ﻧﻈﺮﻳﻪ ﻭﻣﻨ&= #65220;ﻖ ﺑﺨﻮﺑﻰ ﺍﮐﺘﻔ&#= 65166; ﻧﻤﻰ ﮐﻨﺪ ﻭ ﺑﺠ= ﺰﺋﻴّﺎﺕ ﺍﻓﮑﺎﺭ ﮐﻠّﻰ &#= 65261; ﺳﻤﺒﻮﻟﻴﻚ ﺧﻮ&#= 65193; ﻣﻴﭙﺮﺩﺍﺯﺩ.<sp= an dir=3DLTR> </spa= n>ﺍﻟﺒﺘﻪ ﮐﺎʌ= 51;ﻠﺎﻥ ﻣﺠﺬﻭﺏ ﻭ ﻳﺎ ﺩ= ﺭ ﺍﺣﻮﺍﻝ ﺑﺪﻭﻥ &= #65169;ﺎﺯﮔﺸﺖ </spa= n>ﺑﺨﻠﻖ' ﻭ ﻫﺸ= 5268;ﺎﺭﻯ ﮐﻤﺘﺮ'ﻣﻴﺘﻮﺍ&#= 65255;ﻨﺪ ﺍﺣﻮﺍﻝ ﺧﻮﺩ ﺭ&= #65165; ﺩﺭ ﮐﻠﻤﺎﺕ ﻣﺎ&= #65193;ﻯ'ﻭﺩﺭ ﻫﻨﺮﻫﺎﻯ ﻧﻤﺎ&#= 65267;ﺸﻰ ﭘﻴﺎﺩﻩ ﻧﻤﺎﻳ&#= 65256;ﺪ.ﻭ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺍ&= #65187;ﻮﺍﻝ ﺧﻮﺩ' ﻣﺠﺬﻭﺏ ﺍ= ﻟﻬﻰ ﻣﻴﻤﺎﻧﻨﺪ.ﻟﺬ&#= 65165; ﮐﺎﻣﻠﺎﻥ ﺑﺎﺯ&#= 64404;ﺸﺘﻪ ﺑﺨﻠﻖ ﻣﻘﺎﻡ ﺍ&= #65247;ﻬﻰ'ﻭ ﮐﺮﺍﻣﺎﺕ ﺗﺎﺯ&#= 65257; ﺍﻟﻬﻰ ﺑﻴﺸﺘﺮ&#= 65263; ﺩﺭ ﺍﻟﻬﺎﻡ'ﻭ ﻗ= ﺪﺭﺕ ﺑﻴﺎﻥ ﻭﻧﻈﺎﻣ&#= 65260;ﺎﻯ ﻓﮑﺮﻯ ﺑﺮﺗﺮﻯ &= #65259;ﺴﺘﻨﺪ'ﮐﻪ ﺩﺭ ﺷﻬﻮﺩﻫﺎﻯ &= #65169;ﺎﻟﺎﺗﺮ ﺍﻳﻦ ﺍﻣﮑﺎﻧﺎ&#= 65173; ﺑﻴﺸﺘﺮ ﺍﺳﺖ. <o:p></o= :p> ﺯﻳﺒﺎﺋ= ﻰ ﺷﻨﺎﺳﺎﻥ ﺑﻴﻦ &= #65259;ﻨﺮ ﻭﺧﻮﺩ ﻫﻨﺮ ﺧﻠ&= #65218; ﻣﺒﺤث ﻭ ﺗﻔﮑّ= 5198; ﺩﺍﺭﻧﺪ.ﺯﻳﺒﺎ&#= 65163;ﻰ ﮐﻪ ﺍﺯ ﻣﺴﺄﻟﻪ = ﻧﻔﻊ ﻭ ﺣﺮﻓﻪ ﻭ ﮐﺴﺐ= 'ﺧﻠﺎﺻﻰ ﻳﺎﻓﺖ ﮐﺎﺭﺵ ﻫ&= #65262;ﺵ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺻ&= #65256;ﻌﺖ ﻧﻴﺰ ﮐﻪ ﺗﺮﻗّ&#= 65264; ﮐﺮﺩ'ﻧﻴﺰ ﻫﻨﺮ = ﻣﻴﺸﻮﺩ.ﻭ ﺍﺯ ﺻﻨﻌﺖ ﻧﻴﺰ = ﺟﺪﺍ ﻣﻴﮕﺮﺩﺩ.ﻣﺎﻧ&#= 65256;ﺪ ﺳﻔﺎﺭﺵ ﺧﻴﺎﻁ &= #65261; ﻣﺪﻟﻬﺎﻯ ﻣﺨﺼ&#= 65262;ﺹ ﻭﻣﻨﺤﺼﺮ ﺑﻔﺮ&#= 65193;'ﮐﻪ ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﺍ= ﺯ ﻓﺎﻳﺪﻩ ﺻﺤﺒﺖ &= #65255;ﻤﻴﺸﻮﺩ.ﻭ ﺍﺯﻫﻮس ﻭ ﺑﺎﺯ&#= 65263; ﺭﻭﺍﻥ ﻣﺤﺴﻮﺏ &= #65251;ﻴﮕﺮﺩﺩ. ﺩﺭ ﻣﻤﻠﮑﺖ ﺟﻤ&= #65166;ﺩﻯ ﻭﻧﺒﺎﺗﻰ ﻭ ﺣﻴ&= #65262;ﺍﻧﻰ'ﺗﺎ ﺟﻨس ﻋﺎﻟﻰ ﺑﺸ&#= 65198;ﻯ ﻳﻚ ﺭﻭﺡ ﻓﺮﺩﻯ'= ﻭﺍﺯ ﺃﺯﻝ ﺗﺎ ﮐﻨﻮﻥ'= ﺳﺮﺍﺳﺮ ﺩﺭ ﺻﻴﺮﻭﺭﺕ ﻭ = ﺷﺪﻥ ﻭ(ﺗﮑﺎﻣﻞ ﻃﺒﻴ&= #65228;ﻰ)ﺑﻮﺩﻩﺍﻧﺪ. ﻭ ﭼﻮﻥ ﺑﻔﺼﻮﻝ = ﺁﺧﺮ ﻧﻮﻉ ﺑﺸﺮﻯﺒﺮ&#= 65203;ﻨﺪ'ﺗﮑﺎﻣﻞ(ﻧ= 5268;ﻤﻪ </spa= n>ﺍﺭﺍﺩﻯ)ﮐﻪ A= 175;ﻨﻬﺎ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭ&#= 65263; ﺩﺭ ﻧﻈﺮ ﻣﺎ ﺍﺳ= ﺖ'ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺷﺮﻭ&#= 65225; ﻣﻴﺸﻮﺩ.ﺁﻏﺎﺯ &= #65169;ﺎ ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭ&#= 65263; ﻭﮐﻨﺘﺮﻝ ﻧﻔس &#= 65261; ﮐﺎﺭﻯ ﻧﮑﺮﺩﻥ' = ﮐﻪ ﻣﻨﺠﺮ ﺑﻨﻘﺎﻁ &= #65215;ﻌﻒ ﻭ ﻋﻴﺐ ﺑﻮﺩﻩ ﺑ= ﺎﺷﺪ.ﮐﻪ ﺩﺭ ﻧﺘﻴﺠﻪ ﺳﺎ&= #65247;ﻚ ﺗﺰﮐﻴﻪ ﻭ ﺗﺨﻠ&= #65268;ﻪ ﺻﻔﺎﺕ ﻭ ﻋﺎﺩﺍ&= #65173; ﻭ ﺧﺎﻃﺮﺍﺕ' ﻭ ﻫ= ;ﻤﻪ ﺍﻣﻮﺭ ﮔﺬﺷﺘﻪ &= #65259;ﺎﻯ ﺣﻴﻮﺍﻧﻰ'ﻭ ﺣﺘ&= #65264; ﺻﻔﺎﺕ ﻭﺍﺣﻮﺍ&#= 65245; ﻇﺎﻫﺮﺍ ﺷﺎﻳﺴ&#= 65176;ﻪ </spa= n>ﻧﻮﻉ ﺑﺸﺮﻯ @= 400;ﻨﻮﻧﻰ ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65194;.ﺗﺎ ﺍﻣﮑﺎﻥ ﺗﺤﻠﻴ&#= 65258; ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ &= #65207;ﻮﺩ.ﮐﻪ ﭘس ﺍﺯ ﺗﺄﻣﻴﻦ &= #65207;ﺮﺍﻳﻂ ﻟﺎﺯﻡ ﺩﺭ ﺷﺮﻁ = ﮐﺎﻓﻰ'ﺑﺘﺠﻠﻴ&#= 65258; ﻫﺎﻯؤ ﻫﻔﺘﮕﺎ= 5255;ﻪ ﻣﻴﺴّﺮ ﻭ ﺷﺎﻳ&#= 65204;ﺘﻪ ﺧﻮﺩ ﻣﻴﺮﺳﺪ.ﮐ&= #65258; ﺩﺭ ﻗﻮس ﺻﻌﻮﺩ &= #65227;ﺪﻡ ﺍﻧﺠﺎﻡ ﮐﺎﺭﻯ &= #65183;ﺰ ﺗﻮﺳّﻞ ﻋﺒﺎﺩ= 5263;'ﻭ ﺩﺭ ﻗﻮس ﻧﺰﻭﻝ &= #65261; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238;'ﺑﺎ ﻫﻔﺖ ﺷﻬﻮﺩ ﻣﺠ&= #65194;ﺩ ﻗﻮس ﺻﻌﻮﺩ'ﻭﺩ&#= 65197;ﻳﺎﻓﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻭﺍﻟﻬﺎ&#= 65251;ﻰ'ﺧﻮﺩﺭﺍ ﺩﺭ ﺫﻫﻦ ﭘﺮﻭﺭ&= #65205; ﻭ ﺗﺠﺰﻳﻪ ﻭ ﺗﺮ= ﮐﻴﺐ ﻣﻴﻨﻤﺎﻳﺪ. ﺁﻧ&= #64405;ﺎﻩ ﻫﻨﺮ ﻧﻤﺎﺋﻰ ﺍ&= #65261; ﺍﻟﻬﻰ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ.ﻭ ﻣﺮﺣﻠﻪ ﻋﻤﻞ ﻭ = ﭘﻴﺎﺩﻩ ﮐﺮﺩﻥ ﺍﻓﮑﺎﺭ &= #65191;ﻮﺩ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ .= <o:p></o:p> ﺳﻮﺭﻳﻮ= ﻋﻠﻴﻪ ﻧﻈﺮ ﺩﻭﺭﮐﻬﺎ&#= 65267;ﻢ'ﺩﺭ ﺭﺍﺑﻄﻪ ﻫﻨﺮ ﻭ = ﺑﺎﺯﻯ ﻭ ﻫﻮس ﻣﻴﮕﻮﻳ&#= 65194;.ﻫﻨﺮ ﺑﻬﺘﺮ ﺩﺭ ﻓﻌّ&#= 65166;ﻟﻴّﺘﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﺷﺮ&#= 64400;ﺖ ﺩﺍﺭﺩ.ﺯﻳﺮﺍ<sp= an dir=3DLTR> </spa= n>ﺣﺮﻓﻪ ﻣﻬﻤʌ= 64; ﺭﺍ ﺩﺭ ﺍﻣﻮﺭ ﺍﺟﺘ&= #65252;ﺎﻋﻰ ﺑﻌﻬﺪﻩ ﺩﺍﺭﺩ.&= #65193;ﻭﺭﮐﻬﺎﻳﻢ ﺑﺎ ﺻﺎﺣﺒﺎﻥ ﻧ&= #65224;ﺮﻳﻪ ﻓﻌّﺎﻟﻴّﺖ ﻫA= 256;ﺮﻯ ﺁﺯﺍﺩ'ﻣﺎﻧﻨﺪ &= #64400;ﺎﻧﺖ ﻭ ﺷﻴﻠﺮ ﻭ ﺳﭙﻨ= ﺴﺮ ﻫﻢ ﺭﺃﻯ ﻣﻴﺒﺎ&= #65207;ﺪ.ﮐﻪ ﺭﺍﺑﻄﻪ ﻣﺤﮑﻤ&#= 65264; ﺑﻴﻦ ﻫﻨﺮ ﻭ ﺑﺎ= ﺯﻯ هست .ﻭﻯ ﻫﻨﺮ ﺭ&#= 65165; ﺗﻨﻬﺎ ﺍﺷﺒﺎﻉ &= #65255;ﻴﺎﺯ'ﺑﺮﺍﻯ ﻓﻌّﺎﻟﻴّﺖ ﺑA= 194;ﻭﻥ ﻗﺼﺪ ﻭ ﻫﺪﻑ ﻗﺒ= ﻠﻰ ﻣﻴﺪﺍﻧﺪ.ﻣﮕﺮ &= #65153;ﻧﭽﻪ ﺑﺮﺍﻯ ﺍﻭ ﻟﺬﺕ = ﺑﺨﺶ ﺑﺎﺷﺪ'ﮐﻪ ﺩﻧﺒ&= #65166;ﻝ ﻣﻴﮑﻨﺪ.ﺍﻟﺒﺘ&#= 65258; ﺟﺴﻢ ﻧﻴﺎﺯﻫﺎ&#= 65263; ﻓﻄﺮﻯ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﺩ'ﺗﺎ ﻗﺪﺭﺕ ﻭ ﺍﻣﮑﺎ&= #65253; ﮐﻨﺘﺮﻝ ﭼﻘﺪﺭ &= #65169;ﺎﺷﺪ.ﻭ ﻳﺎ ﻣﻨﺠﺮ ﺑﻀﺮ&= #65197; ﺗﻦ ﺫﻫﻦ ﻭﺭﻭﺍ&= #65253;ﻨﮕﺮﺩﺩ. ﮔﺮﭼﻪ ﻣﺎ ﺩﺭ ﻫ= ﻨﺮ ﻏﺮﺿﻰ ﺑﺮﺍﻯ ﺧ&= #65262;ﺩ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65268;ﻢ'ﭼﻮﻥ ﺟﺴﻢ ﻣﺎ ﺩﺭ ﺗﺪ= ﺑﻴﺮ ﺫﻫﻦ ﺧﻮﺩ ﺁﮔﺎ&= #65257; ﻭ ﺍﻋﺼﺎﺏ'ﻭ ﻫﺮ= ﺩﻭ ﺩﺭ ﮐﻨﺘﺮﻝ ﺭﻭ&= #65165;ﻥ ﺣﻴﻮﺍﻧﻰ ﻧﺎﺧ&#= 65262;ﺩﺁﮔﺎﻩ ﺍﻧﺴﺎنی ﻤﻴﺒA= 166;ﺷﺪ.ﮐﻪﺍﻟﺒﺘ᥽= 8; ﺗﻨﻬﺎ ﺩﺭ ﺳﺎﻟ&= #64401;ﺎﻥ ﻣﻮﻓﻖ ﻭ ﮐﺎﻣﻠ&= #65166;ﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺍﺳﺖ.ﮐﻪ ﻫﺮ ﺳﻪ= ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﻣﻮﺟﻮ&#= 65193;ﻳّﺖ ﺣﻴﺎﺗﻰ ﻭ ﻓﻄﺮ&= #65263; ﺍﻧﺴﺎﻥ'ﺩﺭ ﮐﻨ&= #65176;ﺮﻝ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺮﺗﺮ ﻭ ﻧﻤﺎﻳﻨﺪﻩ ﺳ&= #65220;ﻮﺡ ﺗﮑﺎﻣﻞ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺑﺎﻟﺎﺗﺮ'ﻭ ﺣﺘ&= #65264; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﭘ&= #1587; ﺑﺎﺯﻯ ﻭﺳﺮﮔﺮ&#= 65251;ﻰ ﺑﻨﺎﻡ ﻫﻨﺮ ﻭ ﻋ= ﻠﻢ' ﭼﻪ ﺭﺳﺪ ﺑﻔﻌّ&#= 65166;ﻟﻴﺘﻬﺎﻯ </spa= n>ﻣﺬﻫﺒﻰ ﺑﺎʌ= 19;ﻞ ﻭ ﺍﻣﻮﺭ ﺗﺠﺎﺭ&= #65263; ﻭ ﺍﺟﺘﻤﺎﻋﻰ'ﺍ&= #65199; ﺩﻳﺪ ﻓﻄﺮﺕ ﺃﺑ&= #65194;ﻯ ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ'&= #64400;ﺎﺭﻯ ﻋﺒث ﻭﺣﺘﻰ ﻣﻀ&#= 65198; ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐ= ﻪ ﺑﺎﻋث ﻗﻬﻘﺮﺍ &#= 65261; ﮐﺎﺭﻣﺎﻫﺎﻯ ﻧ&#= 65204;ﺦ ﻭﻣﺴﺦ ﺑﺪﺗﺮ ﭘ&= #65206; ﺍﺯ ﻣﺮﮒ'ﺩﺭ ﺗﻮ= ﻟﺪﺍﺕ ﺩﺭﺩﻧﺎﻙ ﻭ ﺣﻘ&= #65268;ﺮ ﺣﻴﻮﺍﻧﻰ ﻭﺩﺭ&#= 65259;ﻤﻴﻦ ﺟﻬﺎﻥ ﺟﻬﻨّﻤ= 5264; ﺁﻳﻨﺪﻩ ﺁﻧﻬﺎ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ. ﮊﻧﺘﻴﻚ ﺭ= ﻭﺣﻰ ﻓﻄﺮﻯ ﺍﻧﺴﺎﻥ &= #65191;ﻮﺩ ﺑﺨﻮﺩ'ﭼﻪ ﺭﺳﺪ = ﺑﺰﻧﺪﮔﻰ ﺣﻴﻮﺍﻧﻰ'ﺑﺪﻭ&#= 65253; ﻗﺼﺪ ﺗﮑﺎﻣﻞ'ﻧ&= #65252;ﻰ ﺗﻮﺍﻧﺪ ﺑﮑﻤﺎ&#= 65245; ﺑﺮﺳﺪ.ﮐﻪ ﻧﺨﺴ&= #65174; ﺑﺎﻳﺪ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﺣﻘﺎﺭﺗﻬﺎ ﻭ ﮐ&= #65252;ﺒﻮﺩﻫﺎ ﻭﻣﻮﺍﻧﻊ ﻣﻮﺟ&#= 65262;ﺩ ﻭﺁثاﺭ ﻣﻨﻔﻰ = 5175;ﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ'ﺑﺨﺼﻮ&#= 65209; ﺩﺭ ﺩﻭﺭﻩ ﺟﻬﺎ&= #65247;ﺘﻬﺎﻯ ﺗﻮﻟﺪ ﻓﻌﻠی ﻤ&#= 65268;ﻨﻤﺎﻳﺪ.ﺁﻧﮕA= 166;ﻩ ﺍﻣﮑﺎﻥ ﮐﺴﺐ ﺻ&= #65236;ﺎﺕ ﺟﺪﻳﺪ ﺍﻟﻬﻰ' ﻭ= ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65204;ّﺮ ﻣﻴﺸﻮﺩ.ﮔﻮﺋﻰ &= #65193;ﺭﻳﺎﺋﻰ ﺁﺏ ﭘﺎﻙ ﺩﺭﺍﺳ&= #65176;ﺨﺮ ﭘُﺮ ﻟﺠﻦ ﺭﻳﺨ&#= 65174;'ﻭﻫﻨﻮﺯ ﻟﺠﻦ ﻫﺎ ﮔﻬﮕﺎ&= #65257; ﺧﻮﺩ ﻧﻤﺎﺋﻰ ﻣ&= #65268;ﮑﻨﻨﺪ.ﻭﻟﺠﻦ ﻫﺎﻯ ﺫﺍﺕ ﺭﻭﺍ&= #65253; ﺍﻧﺴﺎﻥ'ﻣﺎﻧﻊ &= #65165;ﺯ ﺍﻣﮑﺎﻥ ﺭﺳﻴﺪ&#= 65253; ﻳﻚ ﺭﻭﺡ ﺑﻤﻘﺎ&= #65249; ﺍﻟﻬﻰ ﻭ ﺑﻬﺸﺘ&= #1740; ﻨﻮﻉ ﺑﺎﻟﺎﺗﺮ' = ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺍﺯ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻣﻴﺸﻮﺩ.<o:p></o:p> ﺩﻭﺭﮐﻬ= ﺎﻳﻢ ﺭﻫﺒﺮ ﻣﮑﺘﺐ ﺍ&= #65183;ﺘﻤﺎﻋﻰ ﻓﺮﺍﻧﺴﻪ' ﻣﻴﺨ&= #65262;ﺍﻫﺪ ﻫﻨﺮ ﺭﺍ ﺩﺭﺣﺎ&= #65245; ﺟﺪﻳﺪ' ﺁﻧﺮﺍ ﺣ= ﺮﻓﻪﺍﻯ ﺳﺎﺯﻧﺪﻩ ﻧﻤﺎ&#= 65267;ﺪ.ﻭﻯ ﻧﻪ ﻓﻘﻂ ﺩﺭ ﻫﻨ= ﺮ ﻣﻮﺭﺩ ﻧﻈﺮ ﺧﻮ&= #65193; ﺍﻧﺮﮊﻯ ﺯﺍﺋﺪ&#= 65263; ﻣﺼﺮﻑ ﻣﻴﮑﻨﺪ'&= #65169;ﻠﮑﻪ ﺑﺮﺍﻯ ﻫﻨﺮ ﻭﻇ&= #65268;ﻔﻪ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻬ&#= 65252;ّﻰ ﻗﺎﺋﻞ ﺍﺳﺖ.ﮐﻪ = ﺁﻥ ﺭﺳﺎﻧﺪﻥ ﻣﻮﺿ&#= 65262;ﻋﺎﺕ ﺟﺪﻳﺪ ﺑﺠﺎﻣﻌ&#= 65258; ﻣﻴﺒﺎﺷﺪ. ﻣﻮﺿ&= #65262;ﻉ ﺟﺪﻳﺪ ﺗﻨﻬﺎ ﺁ&= #1579;اﺭ ﻫﻨﺮﻯ ﻣﺎﺩﻯ ﻧ&= #65268;ﺴﺘﻨﺪ ﮐﻪ ﺑﺎﻳﺪ ﻫﻨﺮ = ﻧﻤﺎﺋﻰ ﺍﻟﻬﻰ' ﺩﺭ ﺁثا&#= 65197; ﻋﻘﻠﻰ ﻭ ﺣﮑﻤﺘ&= #65260;ﺎﻯ ﺑﺮﺗﺮ ﺍﺯ</s= pan> &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ&#= 65165;ﺭﺍﺋﻪﮔﺮﺩﺩ. ﻭ ﭘس ﺍﺯ ﺗﻨﺰﻳ&= #65246; ﻭﻣﻨﻄﻘﻰ ﮐﺮﺩ&#= 65253;'ﺩﺭﻫﺮﺷﮑﻞ ﻫﻨﺮﻯ ﺑﺨﺼﻮﺹ &= #65255;ﻈﺮﻳّﻪ ﭘﺮﺩﺍﺯﻯ ﻭ ﺷﻌ&= #65198; ﻭ ﮐﻠﺎﻡ ﻭ ﻧﻤﺎ= ﻳﺶ' ﻭﺣﺘﻰ ﻣﻮﺳﻴﻘ&#= 65264; ﻭ ﻧﻘّﺎﺷﻰ ﻭ ﻏ&= #65268;ﺮﻩ' ﻣﻴﺘﻮﺍﻥ ﻣﻮﺿ&#= 65262;ﻋﺎﺕ ﺟﺪﻳﺪﻯ ﺑﺮﺍﻯ &= #65227;ﻤﻮﻡ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺷ&#= 65174;.ﺗﺎ ﺷﺎﻳﺪ ﮔﻔﺖ' ﺑﺘ= ﻌﺎﻟﻰ ﻣﻬﻢ ﻧﺴﺒﻰ ﺍﻓ&= #65198;ﺍﺩ ﻣﺴﺘﻌﺪ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺑﺸﻮﺩ.ﮐﻪ ﺩﺭ ﺁ= ﻳﻨﺪﻩ ﻫﺎ ﻧﻴﺰ ﺳﻄﻮﺡ = ﻋﻘﻠﻰ ﺩﺭﻙ ﮐﻨﻨﺪﻩ ﺍ&= #65235;ﮑﺎﺭﺟﺪﻳﺪ ﺍﺯ ﺭﺍﻩ ﺧﻮﺍﻫ&= #65194; ﺭﺳﻴﺪ.ﮐﻪ ﺗﻤﺎ&= #65249; ﻣﻮﺟﻮﺩﺍﺕ ﺯﻣ&#= 65166;ﻥ'ﺍﺯ ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫ&#= 65264; ﻭ ﺣﻴﻮﺍﻧﻰ ﺑﻔ&= #65212;ﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﻨﺪ ﺭﺳﻴﺪ.ﻭﺍﮔﺮ ﻭ&= #65223;ﻴﻔﻪ ﻫﻨﺮ ﺗﺤﺮﻳﻚ ﻋ&= #65262;ﺍﻃﻒ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﻧ&= #65166;ﻇﺮﺍﻥ ﺧﻮﺩ ﮔﺮﺩﺩ'ﭘس &= #65251;ﻮﺿﻮﻋﺎﺕ ﺟﺪﻳﺪ' ﻭ ﺑﺮﺗﺮ= ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻭﺳﻴﻠﻪ &= #65235;ﺴﺎﺩ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ .<o:p></o:p> ﺳﻮﺭﻳﻮ= ﺩﺭ ﻣﺨﺎﻟﻔﺖ ﺧﻮﺩ &= #65251;ﻴﮕﻮﻳﺪ'ﺍﮔﺮ ﻫﻨﺮ ﻧﻮﻋﻰ ﮐﺎ&= #65197; ﺗﻮﻟﻴﺪﻯ ﺑﺎﺷ&#= 65194;' ﺑﺎﻳﺪ ﻗﺒﻮﻝ ﮐ&= #65198;ﺩ' ﮐﻪ ﺑﻴﻦ ﻫﻨﺮ ﻭ= ﺻﻨﻌﺖ ﺭﺍﺑﻄﻪ ﻫﺴﺖ ﻭ = ﻫﺮ ﺩﻭ ﻣﻮﺿﻮﻋﺎﺗ&#= 65264; ﺑﺮﺍﻯ ﻓﻌّﺎﻟ= 5268;ّﺖﺍﻧﺴﺎﻥ ﺍﺭﺍﺋﻪ ﻣﻴﺪﻫ&#= 65256;ﺪ.ﻭﻟﻰ ﻣﺎ ﺗﺎﮐﻨﻮﻥ ﻫ&= #65256;ﺮ ﺭﺍ ﺍﺯ ﺻﻨﻌﺖ ﺟ= ﺪﺍ ﺩﺍﻧﺴﺘﻪﺍﻳﻢ. &= #64380;ﻮﻥ ﻫﻨﺮ ﺃﻣﺮﻯ ﺍﺑ&= #65194;ﺍﻋﻰ ﻣﻴﺒﺎﺷﺪ'ﻭ ﺻﻨ&= #65228;ﺖ ﮐﺎﺭ ﻭ ﺗﻮﻟﻴﺪ = ﺟﺪﻳﺪ ﻧﺪﺍﺭﺩ.ﭼﻮﻥ<sp= an dir=3DLTR> </spa= n>ﺑﺎﺻﻤﻪﺍﻯ ʌ= 61;ﻗﺎﻟﺒﻰ ﻋﻤﻞ ﻣﻴﮑﻨﺪ.ﻭ = ﻣﻰ ﺑﻴﻨﻴﻢ ﮐﻪ ﻫﻨ&= #65198; ﻭﺍﺭﺩ ﺻﻨﻌﺖ ﻣ&= #65268;ﺸﻮﺩ.ﻭ ﻳﺎ ﺻﻨﻌﺖ ﺩﺍﺭ&= #65193; ﺧﻮﺩﺭﺍ ﻫﻨﺮﻯ &= #65251;ﻴﮑﻨﺪ.ﻭ ﺩﺭ ﺷﺄﻥ ﻫﻨﺮ ﻧ= ﻴﺴﺖ'ﮐﻪ ﻧﺠّﺎﺭﻫﺎ ﺭﺍ &#= 65215;ﻤﻦ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺑ&#= 65194;ﺍﻧﻴﻢ. ﻫﻨﺮﻫﺎ ﺯﻳﺎﺩ&#= 65255;ﺪ'ﻭ ﺩﺭﺟﺎﺕ ﻣﺘﻔﺎ&#= 65261;ﺕ ﻫﻨﺮﻯ ﺩﺍﺭﻧﺪ &= #65261; ﻟﺬﺍ ﺑﺮﺧﻰ ﻫﻨ&= #65198;ﻫﺎ ﺭﺍ ﺯﻧﺪﻩ ﻭ ﻧﻮ= ﺁﻭﺭﻯ ﺪﺍﺭﻧﺪ'ﻭﻟﻰ ﺻ&= #65256;ﻌﺖ ﮐﺎﺭ ﻣﺎﺷﻴﻨﻰ &= #65261; ﻳﮑﻨﻮﺍﺧﺖ ﺩﺍ&#= 65197;ﺩ. ﻫﻨﺮ ﮐﺎﺭ ﺷﺨﺺ = ﺍﺳﺖ' ﮐﻪ ﺑﺎ ﺩﻝ ﻭ ﻓﮑ= ;ﺮ ﻭ ﺭﻭﺍﻥ ﮐﺎﺭ ﺩ= ﺍﺭﺩ.ﻭ ﺗﻮﻟﻴﺪ ﻣﺎﺷﻴ&#= 65256;ﻰ ﮐﺎﺭﺵ ﻣﺤﺪﻭﺩ &= #65169;ﻘﻮﺍﻧﻴﻦ ﻓﻴﺰﻳﻚ ﻭ ﻣﻴﮑ&= #65166;ﻧﻴﻚ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺗﻮ= ﻟﻴﺪ ﻣﺎﺷﻴﻨﻰ ﺭﻭﺡ &= #65255;ﺪﺍﺭﺩ' ﮔﺮﭼﻪ ﺯﻳﺒﺎ ﻣ&= #65268;ﺒﺎﺷﺪ.ﮐﺎﺭ ﻫﻨﺮﻯ ﺍﻧﺴﺎﻥ'&= #65259;ﻤﺮﺍﻩ ﻧﻘﺎﻳﺺ ﻭﻣﻌﺎ&#= 65267;ﺐ ﻇﺎﻫﺮﻯ ﺍﺳﺖ.ﮐ&= #65258; ﻧﺎﺷﻰ ﺍﺯ ﻏﻔﻠ&= #65174; ﮐﺎﺭ ﻫﻨﺮﻣﻨﺪ &= #64400;ﻢ ﺗﺠﺮﺑﻪ ﻣﻴﺒﺎ&#= 65207;ﺪ </spa= n>ﭘس ﮐﺎﺭ ﻫﻨʋ= 98;ﻯ ﻳﻚ ﻧﻤﻮﻧﻪ ﺍﺳ&= #65174; ﻭ ﻗﺎﻟﺒﻰ ﻭ ﺟﻤ= ﻠﮕﻰ ﻭ ﺗﻮﻟﻴﺪ ﺃﻧﺒ&= #65262;ﻩ ﻣﻴﺒﺎﺷﺪ. ﻣﻊ ﺫ= ﻟﻚ ﻧﻤﻴﺘﻮﺍﻥ ﮔﻔ&#= 65174;'ﺗﻮﻟﻴﺪ ﮐﺎﺭ ﻣﺎﺷﻴﻨﻰ &= #64400;ﺎﻣﻞ ﺗﺮ ﻣﻰ ﺑﺎﺷﺪ. ﻭ= ;ﺑﺎﻟﻌﮑس ﻣﺤﺼﻮﻝ ﻣﺎﺷﻴ&#= 65256;ﻰ ﮐﻤﺎﻟﻰ ﻧﺪﺍﺭ&#= 65193;.ﻭ ﺣﺘﻰ ﺗﮑﺎﻣﻞ ﺑ&= #65228;ﺪﻯ ﻧﺪﺍﺭﺩ.ﻭ ﮐﺎﺭ = ﻣﺎﺷﻴﻨﻰ ﮐﻤﺘﺮ ﺩﺳﺘﮑﺎ&#= 65197;ﻯ ﻭ ﺻﺎﻑ ﮐﺎﺭﻯ ﻭ= ﭘﺮﺩﺍﺧﺖ ﻧﻬﺎﺋﻰ ﺩﺍﺭﺩ. = ﻣﻌﻤﻮﻟﺎ ﮐﺎﺭ ﺩﺭﺳﺖ ﻣﺘ&= #65240;ﻦ ﻭ ﻳﺎ ﺩﻗّﺖ ﺑﺮ = ﮐﺎﺭ ﻣﺎﺷﻴﻦ ﺗﺮﺟﻴ&#= 65186; ﺩﺍﺭﺩ. ﺩﺭﺳﺖ ﺍ= ﺳﺖ ﮐﻪ ﺩﺭ ﺻﻨﻌﺖ ﺳ= ﺎﺧﺖ ﺩﺍﻧﺘﻞ ﻭ ﺳﻮﺭ&= #65165;ﺥ ﺳﺎﺯﻯ ﭘﺎﺭﭼﻪ'&= #65251;ﺎﺷﻴﻦ ﮐﺎﺭ ﻳﮑﻨﻮﺍﺧ&#= 65174;ﺑﻬﺘﺮ ﺩﺍﺭﺩ'ﮐﻪ ﺑﺎﻳ&= #65194; ﭼﻨﻴﻦ ﻫﻢ ﺑﺎﺷ&= #65194;.ﻭﻟﻰ ﺍﺯ ﻧﻈﺮ ﻫﻨﺮﻯ = ﻭ ﺗﮑﺎﻣﻞ ﻫﻨﺮﻯ' = ﺍﻳﻦ ﻋﻴﺐ ﻣﺎﺷﻴﻦ ﺍ&= #65203;ﺖ'ﮐﻪ ﻧﻤﻴﺘﻮﺍﻧﺪ ﺍ&#= 65211;ﻠﺎﺡ ﻭ ﺗﻌﺎﻟﻰ ﺩﺭ ﮐ= ﺎﺭ ﺧﻮﺩ ﺩﺍﺷﺘﻪ ﺑ&= #65166;ﺷﺪ'ﺯﻳﺮﺍﺭﻭ= 5187;ﻰ ﺗﮑﺎﻣﻞ ﺟﻮ ﻧﺪ&= #65165;ﺭﺩ.ﻭ ﺩﺭ ﺍﻧﺴﺎﻥﺎﺯ &= #65259;ﺮ ﮐﺎﺭ ﻫﻨﺮﻯ ﺍﻭ = ﺍﻳﻥﭽﻨﻴﻦ ﺑﺎﻳﺪ ﺑﺎﺷﺪ.ﻭ&= #65165;لاّ ﺣﺮﻓﻪﺍﻯ ﻭﺑﺎ&#= 65211;ﻤﻪﺍﻯ.ﺁﻧﮕﺎA= 257; ﻧﻪ ﻓﻘﻂ ﻋﻠﺎﻣ&= #65174; ﺗﻮﻗّﻒ ﺗﮑﺎﻣ= 5246; ﻫﻨﺮﻯ ﻭ ﺭﻭﺍﻧ&= #65264; ﻭ ﻓﮑﺮﻯ ﻫﻨﺮﻣ&= #65256;ﺪ ﻣﺎﺩﻯ ﺍﺳﺖ'ﮐﻪ = ﺧﻮﺩ ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ'= ﺁﻏﺎﺯ ﻗﻬﻘﺮﺍﻯ ﻣﻘﺎ&#= 65249; ﺭﻭﺣﻰ ﺍﻭ ﺑﺮﺍ&= #65263; ﻧﺴﺦ ﻭﻣﺴﺦ ﺑﺪ&= #65175;ﺮ ﺑﻌﺪﻯ ﭘس ﺍﺯ ﻣ&= #65198;ﮒ ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﮐﺎ= ﺭﻣﺎﻫﺎ ﺑﺎﻳﺪ ﺟﺒﺮﺍﻥ &= #65259;ﺮ ﻓﺴﺎﺩ'ﻭ ﺣﺘﻰ ﻫ= ﺮﺩﺭﺟﻪ ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ &= #65175;ﮑﺎﻣﻠﻰ ﺑﻨﻤﺎﻳﺪ.ﻭ ﮐﺎ&= #65197; ﻣﺎﺷﻴﻦ ﻭ ﻫﻨﺮ&= #65251;ﻨﺪ'ﺑﺪﻭﻥ ﺗﮑﺎﻣﻞ ﻫﻨﺮﻯ' = ﻗﺪﺭﺕ ﻫﻢ ﺭﻧﮓ ﻳﺎﺑﻰ = ﻭ ﻳﺎﻓﺘﻦ ﮐﻴﻔﻴ&#= 1617;ﺖ ﻣﻨﺎﺳﺐ' ﻭﮐﺎﺭ = ﺑﺮﺩ ﺧﻮﺩ ﺩﺭ ﻫﻤﻪ ﮔ= ﻮﻧﻪ ﻣﺼﺮﻑ ﻫﺎ ﻧﺪﺍ&= #65197;ﺩ.ﻣﮕﺮ ﺑﺮﺍﻯ ﺃﻣﺮﻯ ﮐ&= #65258; ﺑﺮﺍﻳﺶ ﺳﺎﺧﺘ&#= 65258; ﺷﺪﻩ ﺍﺳﺖ.<o:p></o:p> ﮐ= ﺎﻣﭙﻴﻮﺗﺮ ﺗﺎ ﺣﺪﻭﺩﻯ ﺑﺎ = ﺑﺮﻧﺎﻣﻪ ﺭﻳﺰﻯ ﺍﻧﺴﺎﻧ&#= 65264;'ﺑﺎﻭﺿﻊ ﻣﺎﺷﻴﻨﻰ ﺩﺭ ﮐ&= #65166;ﺭﺵ ﺗﻔﺎﻭﺕ ﻣﻴﮑﻨ&#= 65194;.ﺗﺎ ﮐﻨﻮﻥ ﻭﺳﻴﻠﻪ&#= 65165;ﻯ ﻣﺎﺷﻴﻨﻰ'ﮐﻪ ﺁ&= #65199;ﺍﺩ ﻭ ﺑﺎ ﺍﺑﺘﮑﺎﺭ = ﻋﻤﻞ ﺑﺎﺷﺪ ﭘﻴﺪﺍ ﻧ&= #65208;ﺪﻩ ﺍﺳﺖ.ﮐﻪ ﮐﺎﻣﭙ&= #65268;ﻮﺗﺮ ﭘﻴﺶﺭﻓﺘﻪ' ﻧﻴ&= #65200; ﺍﻳﻦ ﺍﺑﺪﺍﻉ ﺭ&= #65165; ﻧﺪﺍﺭﺩ.ﮔﺮﭼﻪ &= #64400;ﺎﺭ ﻣﺎﺷﻴﻨﻰ ﻗﺒﻠ&#= 65264; ﺧﻮﺩ ﺭﺍ ﺳﺮﻳﻌ&= #65176;ﺮ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194;.ﻳﺎ ﺍﺣﺘﻤﺎﻟﺎﺕ ﺭ&#= 65165; ﺑﺮﺣﺴﺐ ﺑﺮﻧﺎ&#= 65251;ﻪ ﺭﻳﺰﻯ ﺁﻥ ﻧﺸﺎ&= #65253; ﻣﻴﺪﻫﺪ ﻭﻧﻪ ﺧ&= #65166;ﺭﺝ ﺍﺯ ﺁﻥ.ﺑﺨﺎﻃﺮ = ﺗﻮﻟﻴﺪ ﺃﻧﺒﻮﻩ ﻭ ﺟﻤﻠ&= #64405;ﻰ ﻧﻴﺴﺖ'ﮐﻪ ﺍﺯﮐ&= #65166;ﺭ ﻫﻨﺮﻯ ﻣﻴﮑﺎﻫ&#= 65194;. ﺑﻠﮑﻪ ﺍﺭﺯﺵ ﺗ&= #65184;ﺎﺭﺗﻰ ﻭ ﺗﮑﺮﺍﺭ ﺗﻮﻟ&= #65268;ﺪ ﻗﻴﻤﺖ ﺑﺎﺯﺍﺭ&#= 65263;ﺁﻧﺮﺍ ﮐﻢ ﻣﻴﮑﻨﺪ. ﻭﻟ= ﻰ ﺑﺎﺯ ﺍﻳﻦ ﻣﻌﻨ&= #65264; ﺭﺍ ﻧﺪﺍﺭﺩ'ﮐﻪ = ﺑﺨﺎﻃﺮ ﻧﺒﻮﺩﻧﺶ ﻏﻴﺮ &= #65259;ﻨﺮﻯ ﻣﻴﮕﺮﺩﺩ.ﺯﻳﺮ&#= 65165; ﺳﮑّﻪ ﭘﻮﻝ ﻧﻴ&#= 65200; ﺗﮑﺮﺍﺭﻯ ﺍﺳﺖ.&= #65261;ﻟﻰ ﺍﺭﺯﺵ ﺧﻮﺩﺭﺍ &= #65187;ﻔﻆ ﻣﻴﮑﻨﺪ. ﺑﺎﻟﻌ&= #64401;س ﻫﺮﭼﻪ ﮐﺎﺭ ﻫﻨ&= #65198;ﻯ ﺍﻧﺘﺸﺎﺭ ﺑﻴﺸ&#= 65176;ﺮ ﭘﻴﺪﺍ ﮐﻨﺪ'ﺍﺭ&= #65199;ﺵ ﺁﻥ ﻧﻴﺰ ﺑﻴﺸﺘ&= #65198; ﻣﻴﺒﺎﺷﺪ' ﮐﻪ ﻣ= ﻄﻠﻮﺏ ﻋﻤﻮﻣﻰ ﺑﻴﺸﺘ&#= 65198; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ .= <o:p></o:p> ﺳﻮﺭﻳﻮ= ﺗﻔﺎﻭﺕ ﮐﻠﺎﺳﻴﮑﻰ ﺑﻴ&#= 65254; ﺻﻨﻌﺖ ﻭ ﻫﻨﺮ ﺭ= ﺍ ﺁﻭﺭﺩﻩ ﺍﺳﺖ.ﺍ&= #65251;ﺮﻭﺯ ﺗﻔﺎﻭﺕ ﺟﺪﻳﺪ&#= 65263; ﻧﻴﺰ ﻫﺴﺖ.ﻭ ﺍﻳ= ﻥﺘﻔﺎﻭﺕ ﮐﺎﺭ ﺍﺩﺍﺋﻰ ﻣ&= #65166;ﺷﻴﻥﻮ ﮐﺎﺭﺑﺮﺩﻯ ﻫﻨ&#= 65198;ﻯ ﺍﺳﺖ.ﺯﻳﺮﺍ ﻫﺮ = ﺩﻭﺩﺭ ﺻﻨﻌﺖ ﻭ ﻫﻨﺮ ﻭ= ﺟﻮﺩ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺑﻴ&= #65206; ﺍﺯ ﺣﺪّﻯ ﻫﺮ ﻳ&= #65242; ﺍﺯ ﺁﻧﻬﺎ' ﺃثر &= #65259;ﻨﺮ ﺭﺍ ﻣﺎﺷﻴﻨﻰ ﻣ&= #65268;ﮑﻨﺪ.ﻣﺎﻧﻨﺪ ﻧﻘّﺎﺷﻰ ﭼﻴﻨ= 5264;' ﮐﻪ ﺳﺮﺍﺳﺮ ﻃﺮ&= #65185; ﺯﻣﻴﻨﻪ ثاﺑﺘA= 264; ﺩﺍﺭﺩ.ﻭ ﻧﻴﺰ ﮐ= ﺎﺭﻫﺎﻯ ﭼﮑﺶ ﮐﺎﺭﻯ'ﮐﻪ = ﻣﺨﻠﻮﻃﻰ ﺍﺯ ﺍﺩﺍﻯ ﮐﺎﺭ = ﻳﮑﻨﻮﺍﺧﺖ'ﻃﺒ&#= 65238; ﺗﻌﻠﻴﻤﺎﺕ ﻭ ﺩ&= #65203;ﺘﻮﺭ ﺟﺪﻳﺪ ﺑﺸﺮﻯ ﺩ&= #65165;ﺭﻧﺪ.ﺗﻔﺎﻭﺗ= 5260;ﺎﻯ ﻫﻨﺮﻯ ﺩﺭ ﺩﺳﺘ&= #64401;ﺎﺭﻯ ﻫﺴﺖ. ﺻﻔﺎﺕ ﻣﺪ= ﻟﻬﺎﻯ ﺍﺗﻮﻣﺒﻴﻞ ﻭﻏ&#= 65268;ﺮﻩ'ﺩﺭ ﮐﺎﺭﺑﺮﺩ ﻫﻨﺮ &= #65193;ﺭ ﺁﻥ ﮐﻢ ﻭﺯﻳﺎﺩ = ﻫﺴﺖ. ﻫﻨﺮﻣﻨﺪ ﻧﺎﭼ&#= 65166;ﺭ ﺍﺳﺖ'ﺑﺮﺣﺴﺐ ﻣ&= #65208;ﺨّﺼﺎﺕ ﺗﻮﻟﻴﺪ ﻭ ﺳﻔﺎ&= #65197;ﺵ ﻋﻤﻞ ﮐﻨﺪ. ﭘس ﺍ= ﻳﻦ ﻫﻨﺮ ﻭ ﺻﻨﻌﺖ ﺟ= ﺪﺍﺋﻰ ﻣﻨﻄﻘﻰ ﻭﺟﻮﺩ &= #65255;ﺪﺍﺭﺩ.ﻫﻨﺮ ﭘﺮﺩﺍﺯﻯ ﺻﻨﻌ&#= 65174;'ﻭ ﺻﻨﻌﺖ ﺗﺠﺴّﻢ &#= 65193;ﻫﻨﺪﻩ ﺍﻓﮑﺎﺭ ﻫﻨﺮﻯ &= #65165;ﺳﺖ.ﺩﺭ ﺍﻳﻦ ﻣﻴﺎﻥ ﺗﻔ&= #65166;ﻭﺕ ﺻﻨﻌﺖ ﻭ ﺗﮑﻨﻴ&= #65242; ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﺩﺭ ﺗﮑﻨﻴﻚ ﺗﺎ = ﺣﺪﻭﺩﻯ ﻫﻨﺮ ﻧﻤﺎﺋﻰ ﻫ&= #65204;ﺖ' ﮐﻪ ﺩﺭ ﺻﻨﻌﺖ ﻣ= ﺎﺷﻴﻨﻰ ﻭ ﻗﺎﻟﺒﻰ ﻧﻴﺴ&= #65174;.<o:p></o:p> ﭘﻴﺮﻭﺍ= ﻥ ﺁﺑﺴﺘﺮﻩ'ﻭﻇﻴ&#= 65236;ﻪ ﺍﻭﻝ ﻫﻨﺮ ﻭ ﻫﺮ= ﻫﻨﺮﻯ ﺭﺍ'ﺗﻬﻴّﻪ ﺍﺷ&#= 64401;ﺎﻝ ﻭ ﺻﻮﺭﺗﻬﺎﻯ ﺍ&= #65207;ﺒﺎﻉ ﮐﻨﻨﺪﻩ ﺍﺣﺴﺎ&#= 1587; ﺟﻤﺎﻟﻰ ﻭ ﺍﺳﺘ&= #65176;ﻴﻚ ﻣﻴﺪﺍﻧﻨﺪ. ﻣﻴ&= #65176;ﻮﺍﻧﻴﻢ ﻣﺎﻧﻨﺪ ﻫﺮﺑﺮ&#= 65173; ﺭﻳﺪ ﺯﻳﺒﺎﺋﻰ &= #65207;ﻨﺎﺵ ﺍﻧﮕﻠﻴﺴﻰ ﺑﮕ&#= 65262;ﺋﻴﻢ'ﮐﻪ ﻫﻨﺮﻯ ﻭﺍﻗﻌﻰ &= #65193;ﺭ ﻋﺎﻟﻢ ﺻﻨﻌﺖ ﻧ&= #65268;ﺰ ﻫﺴﺖ.ﻭ ﺩﺭ ﻣﺼﻨ= ﻮﻋﺎﺕ ﺟﺪﻳﺪ ﻣﻠﺎﺣﻈ&#= 65258; ﻣﻴﮑﻨﻴﻢ.ﮐﻪ ﻃ&= #65198;ﺍﺣﺎﻥ ﺗﻨﻬﺎ ﺑﻔﮑﺮ<sp= an dir=3DLTR> </spa= n>ﻧﻔﻊ ﻭ ﺳﻮﺩ = 5255;ﻴﺴﺘﻨﺪ. ﺑﻠﮑﻪ ﻫﺪﻓﻬﺎ&#= 65263; ﺟﻤﺎﻟﻰ ﻭﺯﻳﺒ&#= 65166;ﺋﻰ ﺭﺍ ﻧﻴﺰ ﺗﻮﺟّ&#= 65258; ﺩﺍﺭﻧﺪ.ﺷﺎﻳﺪ &= #65197;ﻗﺎﺑﺘﻬﺎﻯ ﺗﺠﺎﺭﺗﻰ ﺻﻨﻌ&#= 65174; ﺭﺍ ﺑﺠﻤﺎﻝ ﻭ ﻫ= ﻨﺮ ﻣﻰ ﮐﺸﺎﻧﺪ.ﻟﺬ&= #65165; ﺩﺭ ﺻﻮﺭﺗﻬﺎ ﺑ&= #65166;ﺷﮑﺎﻝ ﻣﺘﻨﺎﺳﺐ ﺭﻳﺎ&#= 65215;ﻰ ﺗﻮﺟّﻪ ﻧﺪﺍﺷ= 5176;ﻪ' ﺍﺷﮑﺎﻝ ﺣﺪﺳﻰ &= #65261; ﺍﺑﺪﺍﻋﻰ'ﻭ ﻧﺘ&= #65268;ﺠﻪ ﺗﺤﺮﻳﻚ ﺭﻭﺍﻧ&#= 65264; ﺧﻮﺩﺭﺍ ﻧﻴﺰ ﺩ&= #65165;ﺭﻧﺪ.ﻭ ﻫﻨﺮ ﺗﺠﺮﻳﺪ ﺁ&= #65169;ﺴﺘﺮﻩ ﻭﺍﺭﺩ ﺻﻨﻌﺖ ﺷ&= #65194;ﻩ ﺍﺳﺖ. ﺍﮔﺮ ﻫﻨﺮ= ﺭﺍ ﺗﻌﺒﻴﺮﻯ ﺑﺎ ﺻ&= #65262;ﺭﺗﻬﺎﻯ ﺷﮑﻞ ﺩﺍﺭ ﺍﺯﺍ&= #65255;ﻔﻌﺎﻟﺎﺕ ﺑﺸﺮﻯ'ﻭ ﺍﻟﮕﻮ&= #65259;ﺎﻯ ﻋﺎﻟﻰ ﺍﻧﺴﺎﻧ&#= 65264; ﻧﻤﻴﺪﺍﻧﻴﺴﻢ &#= 65193;ﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻣﻄﺮﺡ ﻫﺴﺘﻨﺪ.&= #65255;ﻤﻰ ﺗﻮﺍﻧﻴﻢ ﻣﺎﺷ&#= 65268;ﻦ ﺭﺍ ﺳﺎﺯﻧﺪﻩ ﻳ&= #65242; ﺃثرﻫﻨﺮﻯ ﺑﺪA= 165;ﻧﻴﻢ.ﮐﻪ ﻧﻘّﺎﺷﻰ ﻫﺎﻯ &#= 64400;ﺎﻣﭙﻴﻮﺗﺮﻯ'@= 400;ﺎﺭﻯ ﺩﺭ ﺯﻳﺒﺎﺋﻰ ﻏ&= #65262;ﻏﺎ ﻣﻴﮑﻨﺪ. ﺍﻣﺎ ﺍ= ﮔﺮ ﻫﻨﺮ ﺭﺍ ﺧﻠﻖ ﺍ= ﺷﮑﺎﻝ ﻭﺍﺑﺪﺍﻋﺎﺕ </spa= n>ﺻﻮﺭ ﺟﺪﻳﺪ A= 169;ﺪﺍﻧﻴﻢ'ﮐﻪ ﻣﻨﺎﺳﺐ ﺣﺴّﺎ= 5203;ﻴّﺖ ﺍﺳﺘﺸﻨﺎﺋﻰ ﻣ&#= 65166; ﺑﺎﺷﺪ'ﭘس ﻣﺎﻧ&#= 65228;ﻰ ﻧﻴﺴﺖ'ﮐﻪ ﻣﺎﺷ&= #65268;ﻦ ﺭﺍ ﻧﻴﺰ ﺳﺎﺯﻧ&= #65194;ﻩ ﻫﻤﻴﻦ ﺍﺷﮑﺎﻝ &= #65251;ﻨﺎﺳﺐ ﺍﺣﺴﺎس ﺍﺳﺘﺎ= 5175;ﻴﮑﻰ ﺑﺪﺍﻧﻴﻢ.<o:p></o:p> ﺯﻳﺒﺎﺋ= ﻰ ﻣﺎﺩﻯ ﺩﺭ ﻫﺮ ﻫ= ﻨﺮ'ﺣﺘﻰ ﺩﺭ ﺍﺷﻌﺎﺭ ﻭ ﺍ= ﺩﺑﻴّﺎﺕ'ﮐﻤﻚ ﺑﺪﻧﻴﺎ ﭘﺮﺳﺘ&#= 65264; ﺍﻧﺴﺎﻥ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﻭ ﻋﺒﻮﺭ ﺍﺯ ﺁﻥ'ﺯ= ﻳﺒﺎﺋﻰ ﻋﻤﻠﻰ ﻭ ﺭﻓﺘﺎ&= #65197;ﻯ ﺍﺯ ﻧﻮﻉ ﺯﻳﺒﺎ&= #65163;ﻰ ﻣﻠﮑﻮﺗﻰ ﻋﻘﻠ&#= 65166;ﻧﻰ ﻭﻋﺸﻖ ﺑﻤﺮﺍﺗ&#= 65168; ﺑﺎﻟﺎﺗﺮ ﺍﻟﻬ&#= 65264; ﻣﺸﮑﻠﺘﺮ ﻣﻴﮕ&#= 65198;ﺩﺩ.ﺍﮔﺮ ﻣﺤﺼﻮﻝ ﺻﻨﻌﺘ&#= 65264; ﻓﻘﻂ ﺑﻨﺴﺒﺖ ﻋ&= #65194;ﺩﻯ ﻭﻗﻮﺍﻧﻴﻦ ﻫﻨ&#= 65198;ﻯ ﻣﺎﺩﻯ'ﻭ ﻧﻪ ﻣﻴ= ﺘﺎﻓﻴﮑﻰ ﻭ ﺍﺣﺴﺎس ﺑﭙﺮ&#= 65193;ﺍﺯﺩ' ﺗﻮﻟﻴﺪﻯ ﻏﻴﺮ &= #65259;ﻨﺮﻯ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﺯ&= #65267;ﺮﺍ ﺗﻮﺟّﻪ ﻫﻨﺮﻣ= 5256;ﺪ ﺗﮑﻴﻴﻒ ﻭ ﺍﻳﺠ&= #65166;ﺩ ﻳﮕﺎﻧﮕﻰ ﮐﻴﻔ&#= 65264; ﺑﻘﻮﺍﻧﻴﻦ ﺗﻨ&#= 65166;ﻇﺮ ﻭ ﺗﻨﺎﺳﺐ' ﻭ ﺟﻮ= ;ﺭ ﺑﻮﺩﻥ ﺑﺎ ﻭﻇﺎ&= #65267;ﻒ ﻣﻮﺿﻮﻉ ﻣﻮﺭﺩ &= #65203;ﺎﺧﺖ ﺍﺳﺖ.ﺑﺎ ﺭﻭﺍﺝ = ﻭﻣﺸﺘﺮﻯ ﺑﻴﺸﺘﺮ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﺗﻮﻟﻴﺪ ﺃﻧﺒﻮ&#= 65257;'ﮐﻪ ﺍﺭﺯﺵ ﻗﺪﺭﺕ ﺭ&= #65165; ﺍﺯ ﺑﻴﻦ ﺑﺮﺩﻩ'= ﺩﺭ ﺟﻮﺍﻣﻊ ﺟﺪﻳﺪ &= #65203;ﻮﺳﻴﺎﻟﻴﺴﺘA= 264; ﺑﺎﺯ ﺟﻤﺎﻝ ﺧﻮ&= #65193;ﺭﺍ ﺣﻔﻆ ﮐﺮﺩﻩ ﺍﺳ&= #65174;. ﺍﻣﺎ ﻫﻨﺮ ﻭ ﺟﺎ= ﻤﻌﻪ ﮐﻪ ﺑﺎ ﺗﻔﺎﻭﺕ = ﻓﻌﺎﻟﻴّﺖ ﺟﺪﻯ ﻣﺎﺩﻯ'ﻭ ﻓ= ﻌﺎﻟﻴّﺘﻬﺎﻯ ﻏﻴﺮﺟﺪﻯ' ﭼﻮﻥ = ﻫﻨﺮ ﻣﻠﺎﻟﺤﻈﻪ ﻣﻴ&#= 65208;ﻮﺩ ﮐﻪ ﻫﻨﺮ ﻳﻚ ﮐﺎ= ﺭ ﺍﺟﺘﻤﺎﻋﻰ ﺍﺳ&#= 65174;.ﻭ ﻫﻨﺮﻣﻨﺪ ﻧﻴﺰ &= #65187;ﺮﻓﻪ ﻫﻨﺮﻯ ﺩﺍﺭﺩ.ﻭ = ﺑﺮﺍﻯ ﺧﻮﺩﺵ ﺑﺘﻨﻬﺎ&#= 65163;ﻰ ﻧﻴﺴﺖ.ﺧﻮﺩ ﻫﻨ&= #65198;ﻣﻨﺪﺍﻥ ﻧﻈﺮﻯ ﺟﺪﻯ ﺩﺍ&= #65197;ﻧﺪ.ﻭ ﻧﻪ ﺗﺠﻤّﻠﻰ.ﻭ &= #64400;ﺎﺭ ﺧﻮﺩﺭﺍ ﺑﺪﻭﻥ &= #65259;ﺪﻑ ﻧﻤﻰ ﺩﺍﻧﻨﺪ'ﻭ = ﺗﻨﻬﺎ ﺣﺮﻓﻪ ﻧﻤﻰ ﮔﻤ&= #65166;ﺭﻧﺪ. ﺩﺭ ﻣﻠﺎﺣﻈﻪ ﺟ&= #65166;ﻣﻌﻪ' ﻫﻨﺮ ﺭﺍ ﭘﺪﻳﺪ&= #65257;ﺍﻯ ﻣثبت ﺩﺍﺭﺍﻯ A= 165;ﻫﻤﻴّﺖ ﺣﻴﺎﺗﻰ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ.ﻭ ﺟﺎﻣﻌﻪ ﻧﻴﺰ ﺍ&= #65199; ﻫﻨﺮ ﻭﻇﻴﻔﻪﺍ&#= 65263; ﺍﺟﺘﻤﺎﻋﻰ &#= 65165;ﻧﺘﻈﺎﺭ ﺩﺍﺭﻧﺪ.ﺩﺭ ﻗﺮ&= #65261;ﻥ ﻭﺳﻄﻰ ﺩﺭ ﺍﺭﻭ&= #64344;ﺎ'ﻧﻴﺰ ﻫﻨﺮ ﺣﺮﻓﻪﺍﻯ &= #65183;ﺪﻯ ﺑﻮﺩ'ﻭ ﺗﺸﺮﻳﻔ&= #65166;ﺕ ﻭ ﺁﺋﻴﻦ ﻫﺎﻯ ﻫ= ﻨﺮﻯ ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ'&= #64400;ﻪ ﺭﻳﺶ ﺳﻔﻴﺪﺍﻥ &= #65239;ﻮﻡ ﺍﺯ ﺁﻥ ﺣﻤﺎﻳﺖ = ﻣﻴﮑﺮﺩﻧﺪ. ﺩﺭ ﻗﺮﻥ 19 ﻫﻨﺮ ﻧﻴ= 5200; ﺻﻨﻌﺘﻰ ﮔﺮﺩﻳﺪ' ﻭ ﺑﺮﺍ= ﻯ ﺗﺄﺳﻴﺴﺎﺕ ﺟﺎ&#= 65251;ﻌﻪ ﻭ ﮐﺎﺧﻬﺎ' ﺳﻔﺎ= ﺭﺵ ﺯﻳﺎﺩﻯ ﺑﻬﻨﺮ&#= 65251;ﻨﺪﺍﻥ ﺩﺍﺩﻩ ﻣﻴﺸﺪ.ﮐ&= #65258; ﺍﻣﺮﻭﺯﻩ ﮐﻤﺘ&#= 65198; ﺩﺳﺖ ﻣﻴﺪ= ﻫﺪ.ﻭﺗﺒﺪﻳﻞ ﺑﻔﻌّﺎﻟﻴّﺘʌ= 64; ﺷﺨﺼﻰ ﺷﺪﻩ ﺍﺳﺖ.ﻭ ﺣﺮ= ﻓﻪ ﻫﻨﺮ ﺗﻨﻬﺎ ﺭﺍ&= #65169;ﻄﻪ ﻫﻨﺮ ﻭ ﺟﺎﻣﻌﻪ = ﺷﺪﻩ ﺍﺳﺖ ﺯﻳﺮﺍ ﺍﺣ&= #65268;ﺎﻯ ﻫﻨﺮ'ﺑﺎ ﺣﺮﻓﻪ = ﺑﻮﺩﻥ ﻫﻨﺮ'ﺯﻳﺮ ﻧﻈﺮ = ﺳﺎﺯﻣﺎﻧﻬﺎﻯ ﺩﻭﻟﺘﻰ ﻗﺮﺍﺭ &= #64404;ﻴﺮﺩ ﻭ ﺣﻤﺎﻳﺖ ﺷﻮﺩ.= ﭼﻮﻥ ﻫﻨﺮ ﭘﺪﻳﺪﻩﺍ&#= 65263; ﺍﺟﺘﻤﺎﻋﻰ ﺍﺳ&#= 65174;.<o:p></o:p> ﺣﺘﻰ ﺍﮔ= ;ﺮ ﻫﻨﺮ ﺳﺮﮔﺮﻣﻰ &= #65169;ﺎﺷﺪ' ﺗﻮﺟّﻪ ﺑﺂﻥﺮ= 5165; ﺑﺮﺍﻯ ﺟﺎﻣﻌﻪ &= #65215;ﺮﻭﺭﻯ ﻣﻴﺪﺍﻧﻨﺪ.ﺗﺎ= ; ﻣﺮﺩﻡ ﻣﺘﻮﺟّﻪ ﻭ ﺑﻴ&#= 65194;ﺍﺭ ﮔﺮﺩﻧﺪ.ﻭ ﺍﮔﺮ = ﺑﻬﻨﺮﻣﻨﺪ ﻓﺮﺻﺖ ﺣﺮﻓﻪﺍ&#= 65263; ﻧﺪﻫﻴﻢ'ﻫﻢ ﺭﺯ&= #65237; ﺍﻭ ﻭﻫﻢ ﻧﻘﺶ ﻫ= ﻨﺮ ﺭﺍ ﺗﺨﻄﺌﻪ ﮐﺮ&= #65193;ﻩﺍﻳﻢ.ﻭﻟﻰ ﺁﻳﺎ ﻭﺍﻗﻌﺎ ﻫ&= #65256;ﺮ ﻳﻚ ﺑﺎﺯﻯ ﻭ ﻋﺒ= ث ﺩﺭ ﺟﺎﻣﻌﻪ ﺑﻴ&= #65208;ﺘﺮ ﻧﻴﺴﺖ ؟ ﺑﻨﻈﺮ &= #65203;ﻮﺭﻳﻮ ﻫﺮ ﮐﺎﺭ ﺟﺪّﻯ &= #65193;ﺭ ﺟﺎﻣﻌﻪ'ﺃثرﻯ = 5165;ﺯ ﺧﻮﺩ ﺑﺠﺎﻧﻤﻴ&#= 64405;ﺬﺍﺭﺩ'ﻣﮕﺮ ﺁﻧﭽﻪﮐﻪ ﺩﺭﻫ&#= 65256;ﺮﺑﺎﺷﺪ'ﮐﻪ ﻣﺤﻔﻮﻅ ﻣﻴﻤﺎ&#= 65255;ﺪ. ﺍﺯ ﺗﺎﺭﻳﺦ ﭘﺮ = ﻓﻌّﺎﻟﻴّﺖ ﻳﻚ ﻣﻠّﺖ' ﺟﺰ ﭼ= ﻨﺪ ﺃثر ﻫﻨﺮﻯ ﺑﺎ= 5239;ﻰ ﻧﻤﻰ ﻣﺎﻧﺪ.ﻭ ﺍ= ﻳﻦ ﻧﻘﺶ ﺗﺎﺭﻳﺨﻰ &= #65259;ﻨﺮ ﺩﺭ ﺟﺎﻣﻌﻪ ﺍﺳ&= #65174;.ﮐﻪ ﻣﺎﻧﻨﺪ ﺫﺧﻴﺮ&#= 65257; ﺳﺎﺯﻯ ﻓﺮﻫﻨﮕ&#= 65264; ﺭﺍ ﺍﻳﻔﺎ ﻣﻴﮑ&= #65256;ﺪ. ﻫﻤﻴﺸﻪ ﺗﻠﺎﺵ &= #65259;ﻨﺮ ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ &= #65165;ﻣﻮﺭ ﺗﻮﻟﻴﺪﻯ ﺩﺭ ﺟ&= #65166;ﻣﻌﻪ'ﻣﺼﺮﻑ ﺷﺪﻧﻰ ﻧﻴﺴﺖ.ﺑ&= #65248;ﮑﻪ ﺑﺮﺍﻯ ﺣﻔﻆ ﺁﻥ = ﮐﻮﺷﻴﺪﻩﻣﻴﺸ= 5262;ﺩ. ﻫﻨﺮ ﺫﺧﻴﺮﻩ ﺗ&= #65166;ﺭﻳﺨﻰ ﻭ ﺳﻤﺒﻮﻟﻰ = ﻫﻨﺮﻯ' ﻭ ﻧﻤﻮﻧﻪﺍﻯ ﺑ&= #65198;ﺍﻯ ﺁﻳﻨﺪﮔﺎﻥ ﺍﺳ&#= 65174;. ﻣﺎﻧﻨﺪ ﮐﺴﻰ ﮐ&= #65258; ﻭﻗﺖ ﻭ ﭘﻮﻝ ﺻﺮ= ﻑ ﻣﻴﮑﻨﺪ'ﮐﻪ ﭼﻴ&= #65200;ﻯ ﻳﺎﺩ ﺑﮕﻴﺮﺩ'ﺷ&= #65166;ﻳﺪ ﺭﻭﺯﻯ ﺑﮑﺎﺭ ﺁ&= #65267;ﺪ. ﻣﺎﺩﻩ ﮐﻪ ﺑﺎ ﻫ= ﻨﺮ ﺷﮑﻞ ﮔﺮﻓﺖ'ﺁﻧ&= #64405;ﺎﻩ ﺁﻥ ﻣﺎﺩﻩ ﺗﻮﻟ&= #65268;ﺪ ﻫﻨﺮﻣﻨﺪ ﻣﺤﺴ&#= 65262;ﺏ ﺧﻮﺍﻫﺪ ﺷﺪ. ﻓﻌ= ّﺎﻟﻴّﺖ ﻫﻨﺮﻯ ﺑﺮﺍﻯ ﻧ&= #64405;ﻬﺪﺍﺭﻯ ﺍﺳﺖ.ﺯﻳﺮﺍ ﻧﻪ = ﻣﺼﺮﻓﻰ ﺍﺳﺖ ﻭ ﻧﻪ ﺣﺘﻰ= ﺩﺷﻤﻦ ﻏﺎﻟﺒﻰ ﺁﻧﺮﺍ &= #65255;ﺎﺑﻮﺩ ﺧﻮﺍﻫﺪ ﮐﺮﺩ.ﮐ&= #65258; ﻣﺼﺎﺩﺭﻩ ﺧﻮﺩ &= #65251;ﻴﮑﻨﺪ.ﺍﮔﺮ ﻗﺎﺑﻞ ﺍﻧﺘﻘﺎ&#= 65245; ﺑﺎﺷﺪ.ﺍﺻﻮﻟﺎ &= #65255;ﺎﺑﻮﺩﻯ ﺑﺎ ﻫﻨﺮ ﻣﺨﺎﻟ&= #65234;ﻫﻤﻴﺸﮕﻰ ﻫﺴﺖ.ﻣﮕﺮ ﻧﻪ ﺍ= ﻳﻨﮑﻪ ﮔﺎﻫﻰ ﻳﻚ ﮐﺒﻮ&= #65175;ﺮ ﺯﻳﺒﺎ ﺭﺍ ﻧﻤﻰ = ﺧﻮﺍﻫﻴﻢ ﺑﮑﺸﻴﻢ' ﮐﻪ ﺣﻴ= ﻒ ﻣﻴﺪﺍﻧﻴﻢ. ﻳﺎ = ﻇﺮﻑ ﺯﻳﺒﺎﺭﺍ ﺁﻟﻮ&#= 65193;ﻩ ﻏﺬﺍ ﻧﻤﻰ ﮐﻨﻴ&= #65250;.ﻭﻣﻌﺘﻘﺪﻳﻢ ﮐﻪ ﻫﻨﺮ ﻧﺒﺎﻳ&= #65194; ﻗﺮﺑﺎﻧﻰ ﮔﺮﺩ&#= 65193;. ﺍﻳﻦ ﺩﺭﻫﻨﺮ ﺗ&= #65208;ﮑﻴﻠﻰ ﺍﺳﺖ'ﻫﻤﺮﺍﻩ ﺻ&= #65262;ﺭﺕ ﺑﻤﺎﺩﻩ ﺗﺸﮑﻴ&#= 65246; ﻭ ﺷﮑﻞ ﻣﻴﺪﻫﺪ.= ﺍﻣﺎ ﻫﻨﺮﻫﺎﻯ ﻣﻮﺳ&#= 65268;ﻘﻰ ﻭ ﺭﻗﺺ ﮐﻪ ﻣﺎﺩ= ﻩ ﻧﺪﺍﺭﻧﺪ' ﺑﻨﻈ&= #65198; ﻣﻴﺮﺳﻨﺪ ﮐﻪ ﺯ&= #65165;ﺋﻞ ﺷﺪﻧﻰ ﻫﺴﺘﻨﺪ.&= #65261;ﻟﻰ ﺑﺎ ﺣﻔﻆ ﺃثر ﺁ&#= 65253;'ﺩﺭ ﺫﻫﻦ ﻧﺎﻇﺮ ﻭﻣ&= #65204;ﺘﻤﻊ'ﻭ ﺑﺮﭘﺎﺋﻰ ﻣﺮﺍ&#= 65203;ﻢ ﺍﺟﺘﻤﺎﻋﻰ ﻣﺨ&#= 65176;ﻠﻒ'ﺑﺎﺯ ﺍﻳﻦ ﻫﻨﺮ ﺑﺪﻳ&= #65254; ﺗﺮﺗﻴﺐ ﻣﺤﻔﻮ&#= 65221; ﻣﻴﮕﺮﺩﺩ.ﮔﺮﭼ&#= 65258; ﺑﻌﺪﻫﺎ (ﻧُﺖ)ﻭ&= #65187;ﻔﻆ ﺻﺪﺍ ﻭ ﻓﻴﻠﻢ ﭘ= ﻴﺪﺍ ﺷﺪ. ﻟﺬﺍ ﻣﻮﺳﻴ= ﻘﻰ ﻫم ثباﺕ ﺩﺍﺭʋ= 93;'ﮔﺮﭼﻪ ﻣﺎﺩﻩ ﺳﺨﺘﻰ ﺩ&= #65197; ﮐﺎﺭ ﺃثر ﻫﻨﺮ= 5263; ﺁﻥ ﻧﻴﺴﺖ.<o:p></o:p> ﺑ= ﺮﺧﻰ ﺍﺯ ﻣﺤﻘّﻘﻴﻦ &#= 65193;ﺭ ﺍﺭﺯﺵ ﺫﺧﻴﺮﻩ&#= 65165;ﻯ ﻫﻨﺮ ﺗﺮﺩﻳﺪ ﮐ&= #65198;ﺩﻩﺍﻧﺪ. ﺑﺎﻳﻦ ﺩﻟﻴﻞ ﮐ&= #65258; ﺫﺧﻴﺮﻩ ﺧﻮﺩ ﭘ&= #65262;ﻝ ﺳﺎﺯ ﻧﻴﺴﺖ.ﺑﻠ&= #64401;ﻪ ﻣﺤﺮﻭﻡ ﮐﺮﺩﻥ &= #65183;ﺎﻣﻌﻪ ﺧﻮﺍﻫﺪ ﺑﻮﺩ . ﺫ= ;ﺧﻴﺮﻩ ﺳﺎﺯﻯ ﻫﻨﺮ'ﮔﺎ&= #65259;ﻰ ﺑﺖ ﭘﺮﺳﺘﻰ ﺍﻧ&= #65204;ﺎﻥ ﻋﺎﺷﻖ ﻫﻨﺮ ﻣﻴ&= #65208;ﻮﺩ.ﮐﻪ ﺧﻮﺩ ﻣﺨﺎﻟﻒ ﺧ&= #65194;ﺍ ﺷﻨﺎﺳﻰ'ﻳﺎ ﺣﻘ&= #65268;ﻘﺖ ﺍﻳﻦ ﺍﺣﻮﺍﻝ ﺩ&= #65197; ﺍﻧﺴﺎﻥ'ﺑﺮﺍﻯ &= #65175;ﮑﺎﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭﮔﺮﭼﻪ ﻣﻮﺯﻩ &= #65259;ﺎ ﺟﺎﻳﮕﺎﻩ ﺑﻬﺮ&#= 65257; ﮔﻴﺮﻯ ﻫﻤﮕﺎﻧ&#= 65264; ﺍﺯ ﻫﻨﺮ ﻗﺪﻳﻢ = ﻭﺟﺪﻳﺪ ﺍﺳﺖ'ﻭﻣﻮﺯﻩ ﻫ&= #65166; ﻭ ﺗﻤﺎﺷﺎﻯ ﻫﻨ&= #65198;' ﻫﻤﻴﺸﻪ ﺍﺭﺯﺵ &= #65153;ﻣﻮﺯﺷﻰ ﺩﺍﺭﺩ.ﻭﻣﻮﺯﻩ &= #65169;ﺪﻓﺖ ﻫﻨﺮ ﻭ ﺍﻣﻮﺭ ﻣ= ﺮﺩﻩ ﺩﻳﮕﺮﻧﻴﺴﺖ . ﻭ= ﺧﺎﻧﻪ ﻧﻴﺰ ﺟﺎﻯ ﺑﻬﺘ&= #65198;ﻯ ﺑﺮﺍﻯ ﻫﻨﺮ ﺍﺳ&= #65174;. ﮐﻪ ﮔﺮﻭﻩ ﻋﻠﺎ&= #65239;ﻤﻨﺪﺍﻥ ﺁﻥ ﺍﺻﺮﺍﺭ ﺩﺍ&= #65197;ﻧﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻋ&= #65252;ﻠﺎ ﻗﺴﻤﺖ ﺃﻋﻈﻢ ﻣ&= #65188;ﺼﻮﻟﺎﺕ ﻫﻨﺮﻯ ﻣﺼﺮﻑ ﺟ&= #65166;ﺮﻯ ﺩﺍﺭﺩ.ﻭﺫﺧﻴﺮ&#= 65257; ﻣﺨﻔﻰ ﭼﻮﻥ ﺟﻮ&= #65165;ﻫﺮ ﻧﻴﺴﺖ.ﻭ ﺫﺧﻴﺮ&= #65257; ﮐﺮﺩﻥ ﻫﻨﺮ'ﻣﻌ&= #65256;ﻰ ﺻﺮﻓﻪ ﺟﻮﺋﻰ ﺩ&= #65197; ﺍﺳﺘﻌﻤﺎﻝ ﺩﺍ&#= 65197;ﺩ.ﻭﻧﻪ ﻣﺨﻔﻰ ﮐﺮﺩﻥ ﺩ&= #65197; ﺍﻧﺒﺎﺭ'ﺍﺯ ﺗﺮ&= #1587; ﺭﺑﻮﺩﻩ ﺷﺪﻥ. ﺻ= ﺮﻓﻪ ﺟﻮﺋﻰ ﻭ ﺍﺣﺘﻴ&= #65166;ﻁ ﺍﺯﺗﺮس ﺯﻭﺍﻝ</s= pan> </spa= n>ﻳﻚ ﺃثر ﻫﻨ᥷= 8;ﻯ ﺍﺳﺖ.ﻟﺬﺍ ﻫﻨﺮ = ﭘﺮﺳﺘﻰ ﻣﺨﺎﻟﻒ ﺩﺭﻭﻳ&#= 65208;ﻰ ﻣﻴﺒﺎﺷﺪ ﻭ ﮐﺎ&= #65251;ﻠﺎﻥ ﺍﻟﻬﻰ ﺍﺯ ﻫﺮ ﻟ= ﺤﺎﻅ ﻣﻴﺘﻮﺍﻧﻨﺪ ﻫ&#= 65256;ﺮﻣﻨﺪ ﺑﻤﻌﻨﻰ ﻭﺍﻗﻌ&#= 65264; ﺷﻮﻧﺪ ﮔﺮﭼﻪ ﺩ&= #65197;ﻭﻳﺸﺎﻥ ﻧﻴﺰ ﺗﺮﺑﻴﺘﻬ&#= 65166;ﻯ ﺩﺭﻭﻳﺸﻰ ﺧﻮﺩ&#= 65197;ﺍ ﺩﺍﺭﻧﺪ.ﺣﻔﻆ ﺁ&= #1579;اﺭ ﻫﻨﺮﻯ ﺍﺷﻴاء = 5227;ﺰﻳﺰ ﻣﻌﻨﻰ ﺩﺍﺷﺘﻦ &= #65165;ﺳﺮﺍﺭ ﺩﺭﺑﺮ ﺩﺍﺷﺘﻦ'&= #65261; ﻳﺎﺁﺷﮑﺎﺭ ﺷﺪ&#= 65253; ﻧﺪﺍﺭﺩ. ﻭ ﺑﺮﺍ= ﻯ ﺧﻮﺩ ﺩﺭ ﺭﻭﺯﻫ&= #65166;ﻯ ﺧﺎﺹ ﻣﺼﺮﻑ ﺩﺍ&= #65197;ﺩ .<o:p></o:p> ﻫﻨﺮ ﺗﻨ= ;ﻬﺎ ﻳﻚ ﭘﺪﻳﺪﻩ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﻧﻴﺴﺖ'ﭼﻪ ﻫﻨﺮ = ﻣﺎﺩﻯ ﻳﺎ ﻫﻨﺮﻫﺎﻯ ﺍ&= #65247;ﻬﻰ.ﺗﺎ ﮔﺮﻭﻫﻰ ﺑﮑﺎﺭ &= #65259;ﻨﺮﻣﻨﺪ ﻣﺤﺘﺎﺝ ﺑﺎﺷﻨ&#= 65194;.ﺑﻠﮑﻪ ﻋﻠﺎﻭﻩ ﺑﺮ ﺗﻔ&= #65204;ﻴﺮ ﺍﺟﺘﻤﺎﻋﻰ'ﻫﻨ&#= 65198; ﺧﻮﺩ ﻳﻚ ﻓﻌّﺎ&#= 65247;ﻴّﺖ ﻓﺮﺩﻯ ﻭ ﺧﻮﺩ ﺑ= ﺨﻮﺩﻯ ﻭ ﻣﻌﺒّﺮ ﺁﺯﺍ&#= 65193;ﻯ ﺍﺳﺖ. ﺫﻭﻕ ﻭ ﺍﺣ= ;ﺴﺎس ﻫﻨﺮﻯ ﺩﻟﻴﻞ ﻫ&= #65252;ﻴﻦ ﺫﺍﺕ ﻭ ﺷﺨﺼﻰ ﺑ= ﻮﺩﻥ ﻫﻨﺮ ﺍﺳﺖ.ﮐﻪ ﺣ= ﺘﻰ ﻗﺎﺑﻞ ﺗﻔﺴﻴﺮ &= #65165;ﺟﺘﻤﺎﻋﻰ'ﻳﺎ ﺗﺒﺪﻳﻞ ﺁﻥ ﺑﺄ&= #65251;ﺮﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻧﻤ&#= 65264; ﺑﺎﺷﺪ. ﻫﻨﺮ ﻧﺸ= ﺎﻧﻪ ﺗﮑﺎﻣﻞ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺍﺳﺖ'ﻭ ﻧﻪ ﺗﮑﺎ= ﻣﻞ ﺟﺎﻣﻌﻪ.ﻫﻨﺮﻣ&#= 65256;ﺪ ﮐﺴﻰ ﺍﺳﺖ'ﮐﻪ ﺗ= ﻮﺍﻧﺴﺘﻪ ﺑﺰﺑﺎﻧﻰ ﺳﻤﺒ&#= 65262;ﻟﻴﻚ'ﻭ ﺑﻰ ﺯﺑﺎﻧﻰ ﻭﻟ&= #65264; ﺑﺎ ﻓﺮﻳﺎﺩ'ﮐﻪ = ﺗﻮﺍﻧﺴﺘﻪ ﺑﺠﺎﻣﻌﻪ ﺧﻮﺩ( = ﻧﻪ ) ﺑﮕﻮﻳﺪ.ﻭ ﺍﺯ ᥽= 1;ﻌﻴﺎﺭﻫﺎﻯ ﺭﺍﻳﺞ ﻋﻮﺍﻡ ﻓ&= #65198;ﺍﺗﺮ ﺑﺮﻭﺩ.ﮔﺮﭼﻪ ﻣ&= #65262;ﺟﻮﺩ ﺟﻤﺎﻟﻰ &#= 65169;ﺎﺯ ﺍﺟﺘﻤﺎﻋﻰ ﺍﺳ&#= 65174;.ﻭﻟﻰ ﻧﻴﺎﺯ ﺟﻤﺎﻟﻰ &= #65165;ﺯ ﺃﺻﻞ ﺍﺟﺘﻤﺎﻋ&#= 65264; ﺳﺮﭼﺸﻤﻪﻧﮕﺮ= 5235;ﺘﻪ' ﮐﻪ ﻧﻴﺎﺯﻫﺎﻯ &= #65235;ﺮﺩﻯ ﺩﺭ ﺃﻣﺮ ﺗﮑﺎﻣ&= #65246; ﻓﮑﺮ ﻭﺭﻭﺍﻥ'ﻭ = ﺑﺎﻟﺄﺧﺮﻩ ﭘﺎﮐﺴﺎﺯﻯ ﻭ ﺁ&= #65267;ﻨﺪﻩ ﺑﻬﺘﺮ ﺳﺎﺯﻯ ﺩ&= #65197; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﻫﻨﺮ ﺩﺭ ﺍﺻﻞ ﻓ= ﺮﺩﻯ ﺍﺳﺖ'ﻭﻟﻰ ﻟﺒﺎ&= #1587; ﺍﺟﺘﻤﺎﻋﻰ ﺩﺍ&#= 65197;ﺩ.ﻫﻨﺮ ﺩﻟﻴﻞ ﺍﺳﺖ'ﮐﻪ = ﻣﻘﺎﻣﺎﺕ ﺍﻧﺴﺎﻧﻰ ﺍﺯ ﻟ&= #65188;ﺎﻅ ﺗﮑﺎﻣﻞ ﭘﺸﺖ ﮔ&= #65198;ﺩﻥ </spa= n>ﻫﺴﺘﻨﺪ.ﻭ ﮐ= 79;رﺗﻰﺑﻨﺎﻡ ﺟﺎﻣﻌﻪ ﻳﻚ ﺩﺳ&= #65174; ﺩﺭ ﮐﺎﺭ ﻫﻨﺮ ﻧ= ﻴﺴﺖ. ﺑﻨﻈﺮ ﺭﻳﺒﻮ' ﻫ= ﻨﺮ ﺍﺯ ﻓﺮﺩ ﺳﺮﭼﺸ&= #65252;ﻪ ﻣﻴﮕﻴﺮﺩ ﻭﺑﺎ&#= 65199; ﺑﻔﺮﺩ ﺑﺎﺯ ﻣﻴ&= #64405;ﺮﺩﺩ.ﮔﺮﭼﻪ ﻣﻮﺿﻮﻋﺎﺕ ﺁﻥ &= #65165;ﺟﺘﻤﺎﻋﻰ ﺍﺳﺖ. ﺑﻨﻈﺮ ﺩﻟ= ﺎﮐﺮﻭﺍ'ﻫﻨﺮ ﻣﻨﻌﮑس ﮐﻨﻨﺪ= 5257; ﺟﺎﻣﻌﻪ ﺧﺎﺹ ﻭ&= #65203;ﻄﺢ ﺗﮑﺎﻣل اﻣثا᥼= 5; ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ.ﻭﻧﺒﺎﻳﺪ &= #65153;ﻧﺮﺍ ﺍﺳﺘﺎﺗﻴﻚ ﺍﺟ&#= 65176;ﻤﺎﻋی ﻮﺍﻳﺴﺘﺎ ﺑﺪﺍ&#= 65255;ﻴﻢ. ﺯﻳﺮﺍ ﺗﻌﺒﻴﺮ &= #65259;ﻨﺮﻯ ﺍﺯ ﻣﺴﺎﺋﻞ ﺟﻤ&= #65228;ﻰ ﻭ ﺍﺟﺘﻤﺎﻋی ﻤ&#= 65268;ﺒﺎﺷﺪ.ﻭ ﺑﺰﻳﺒﺎﺋﻰ ﺷﻨ&#= 65166;ﺳﻰ ﮐﺎﺭ ﻧﺪﺍﺭﺩ.ﮐ&= #65258; ﺗﻌﺒﻴﺮ ﺣﺎﻝ ﺧ&= #65262;ﺩ ﻫﻨﺮﻣﻨﺪ ﻣﻴﭙ&#= 65198;ﺩﺍﺯﺩ. ﻫﻨﺮ ﺩﺭ ﺍﺣﺘﮑ&= #65166;ﺭ ﻣﻮﺿﻮﻋﺎﺕ ﻧﻤ&#= 65264; ﺑﺎﺷﺪ'ﺑﻠﮑﻪ ﺩ&= #65197; ﻧﻮﻉ ﺗﻌﺒﻴﺮﺍ&#= 65173; ﻭ ﺍﻧﻌﮑﺎﺳﻬﺎ&#= 65263; ﻫﻨﺮﻯ ﺍﺳﺖ .<o:p></o:p></spa= n> ﺷﮑﻞ ﺟﻤ= ;ﺎﻟﻰ ﺯﻳﺒﺎ'ﻳﻚ ﻣﺴﺄ&= #65247;ﻪ ﺭﺍﺑﻄﻪ ﺑﻴﻦ ﺻ&= #65262;ﺭ ﻧﻔﺴﺎﻧﻰ ﻭ ﺗﺨ&= #65268;ّﻠﺎﺕ ﻫﻨﺮﻣﻨﺪ' ﺑﺎﺿ&= #65166;ﻓﻪ ﺗﻌﺒﻴﺮ ﻭ ﺑﻴﺎ&= #65253; ﻭ ﺍﻧﻌﮑﺎس ﻣﺎ&#= 65193;ﻯ ﺍﺳﺖ.ﺭﻭﺍﺑﻂ ﺗ&= #65166;ﺭﻳﺨﻰ ﺑﻴﻦ ﺍﻳﻦ ﺻﻮﺭ&= #1578; هاﻯ ﻧﻔﺴﺎﻧﻰ = 5169;ﺎ ﺗﺼﻮﺭﺍﺕ ﺟﻤﻌ&#= 1740; هست . ﺩﺭ ﻏﻴﺮ ﺳ&= #65166;ﻟﮑﺎﻥ ﺍﻟﻬﻰ ﭼﻨﻴﻦ ﺍ&= #65203;ﺖ.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ'ﺣﺘﻰ ﺻ&= #65262;ﺭ ﻧﻔﺴﺎﻧﻰ ﻭ ﺭؤ&#= 65267;ﺎﺋﻰ ﺧﻮﺩﺭﺍ'ﮐﻪ ﺍﺯ = ﺟﻤﻊ ﮔﺮﻓﺘﻪﺍﻧﺪ'ﺍ&#= 65199; ﺧﻮﺩ ﺗﺨﻠﻴﻪ ﺳ&= #65248;ﻮﮐﻰ ﻣﻴﻨﻤﺎﻳﺪ. ﻭﻟ&= #65264; ﺍﻳﻦ ﺭﺍﺑﻄﻪ ﻗ&= #65166;ﺑﻞ ﺍﻧﮑﺎﺭ ﻧﻴﺴﺖ.&= #65261; ﺍﺳﺘﺎﺗﻴﻚ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﮐﺎﺷﻒ ﺭﻭﺍﺑﻂ &= #64400;ﺎﺭ ﻫﻨﺮﻯ'ﻭ ﻣﺤﻴﻂ = ﺍﺟﺘﻤﺎﻋﻰ ﻣﻴﺒﺎﺷﺪ. ﻫﺸﻴ&= #65166;ﺭﻯ ﺟﻤﺎﻟﻰ ﻧﻴﺰ ﻳ&= #65242; ﺑﻴﺪﺍﺭﻯ ﻭﻫﺸ&#= 65268;ﺎﺭﻯﺴﺮﺑﺴﺘʌ= 58; ﻧﻤﻴﺒﺎﺷﺪ ﻭﮐ&#= 65166;ﺭ ﻫﻨﺮﻯ ﻧﻴﺰ ﻳﻚ = ﻗﻠّﻪ ﺭﻭﺣﻰ ﻧﻴﺴﺖ'ﺑ&= #65248;ﮑﻪ ﻧﻮﻋﻰ ﺍﺩﺍﻣﻪ &= #65227;ﻘﻞ ﻫﻨﺮﻣﻨﺪ ﺍﺯ ﻋ&= #65240;ﻞ ﺟﻤﻌﻰ ﺟﺎﻣﻌﻪ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﺩﺭ ﻏ= ﻴﺮ ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺳ&= #65220;ﺢ ﺑﺪﺍﺋﻰ ﻭ ﻋﻤﻮ&= #65251;ﻰ ﺧﻮﺩ'ﻭ ﺩﺭ ﺑﺎﺯ= ﮔﺸﺘﮕﺎﻥ ﺍﻟﻬﻰ ﺑﺨﻠﻖ ﮐ&= #65166;ﻣﻞ ﺷﺪﻩ ﺭﻭﺣﻰ'ﻋﻘ&= #65246; ﮐﻠّﻰ ﻭﺍﻟﻬﻰ &#= 65261; ﺍﻟﻬﺎﻣﻰ ﺧﻮﺩ &= #65197;ﺍ'ﺑﻌﻘﻞ ﺟﻤﻌﻰ ﺗﻨﺰﻳﻞ &= #65251;ﻨﻄﻘﻰ ﻣﻴﺪﻫﻨﺪ.ﻭ ﺑﺎ&= #65199; ﺩﻧﺒﺎﻟﻪ ﻋﻘﻞ &= #65165;ﻟﻬﻰ ﺧﻮﺩﺭﺍ'ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﺩﺭﺑﻴﻦ ﻣﻌﻘﻮ&#= 65247;ﺎﺕ ﻣﺎﺩﻯ ﻭ ﻋﺎﻣﻴ&= #65166;ﻧﻪ ﻗﺮﺍﺭ ﻣﻴﺪﻫﻨ&#= 65194; ﺗﺎ ﻣﺴﺘﻌﺪﺍﻥ&#= 65193;ﺭﻙ ﺑﻴﺸﺘﺮ ﮐﻨﻨﺪ.&= #65165;ﻟﺒﺘﻪﮔﺎﻫی اﻧﻔﺼﺎﻝ ﻧﻔﺴ= 5166;ﻧﻰ ﺑﻴﻦ ﻫﻨﺮﻣﻨﺪ &= #65261; ﺟﺎﻣﻌﻪ ﺩﺳﺖ ﻣ&= #65268;ﺪﻫﺪ'ﻭﻟﻰ ﻋﺮﺿﻰ ﻭ ᥽= 1;ﺼﻨﻮﻋﻰ ﺍﺳﺖ. ﻭﻧﻮﻋﻰ ﺟ= ﺪﺍﺋﻰ ﻫﻤﺮﺍﻩ ﺗﻮﺍﺟ&#= 65194; ﺑﺎﻃﻨﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﭘس ﺟﺪﺍﺋﻰ ﺳﻄﺤﻰ &= #65251;ﻴﺒﺎﺷﺪ' ﺗﺎ ﺟﺪﺍﺋﻰ ﻋﻤ&= #65240;ﻰ. ﺑﻠﮑﻪ ﺷﻌﻮﺭﻯ &= #65165;ﺳﺖ ﻭﺧﻮﺩﺁﮔﺎﻩ'ﻭ &= #65255;ﻪ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ.&#= 65261;ﺍﻧﻔﺼﺎﻝ ﻧﻔﺴﺎﻧﻰ ﻋﻤﻠ&#= 65264; ﺍﺭﺍﺩﻯ ﺍﺳﺖ'ﮐ&= #65258; ﻋﻤﻠﺎ ﺩﺭ ﻣﺴﺘ&= #65228;ﺪﺍﻥ ﺳﻠﻮﻙ ﻭ ﺳﺎﻟﮑ&= #65166;ﻥ ﻣﻮﻓﻖ' ﭼﻪ ﺭﺳﺪ= ﺑﮑﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺯﻧﺪﻩ ﻭ&= #65183;ﻮﺩ ﺩﺍﺭﺩ. ﺯﻳﺮﺍ ﺧ= ﻮﺩ ﻋﺎﻟﻢ ﻧﻔﺴﺎﻧ&#= 65264; ﺭﻭﺍﻧﻰ'ﺍﺯ ﻭﺍ&= #65187;ﺪﻫﺎﻯ ﻓﺮﺩﻯ ﺗﺸﮑﻴﻞ &= #65255;ﺸﺪﻩ ﺑﻠﮑﻪ ﺑﻴﻦ ﺫﺍ&= #65173; ﺍﻓﺮﺍﺩ ﺍﺗّﺼ= 5166;ل ﺠﻤﻌﻰ ﺩﺍﺭﻧﺪ.&= #64400;ﻪ ﻭﺍﻗﻌﻪ ﺟﻤﺎﻟ&#= 65264; ﺁﻧﺮﺍ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﻧﺸﺎﻥ ﺑﺪﻫﺪ. ﻟ= ﺬﺍ ﺟﻬﺎﻥ ﺟﻤﺎﻟﻰ &= #65261;ﺯﻳﺒﺎﺋﻰ'ﻧﻤ= 5264; ﺗﻮﺍﻧﺪ ﺭﻭﺍﺑ&#= 65218; ﻫﻨﺮ ﻭ ﺩﻳﮕﺮ ﻓ= ﻌّﺎﻟﻴّﺘﻬﺎʌ= 63; ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ &= #65255;ﺎﺩﻳﺪﻩ ﺑﮕﻴﺮﺩ. ﺍﺳﺘﺎ&= #65175;ﻴﻚ ﭼﻴﺰﻯ ﺟﺰ ﻋﻠﻢ = ﺣﺴّﺎﺳﻴّﺖ ﻭﺟﺪﺍﻧﻰ ﻧﻴﺴ&#= 65174;.ﺑﺎ ﺁﮔﺎﻫﻰ ﺑﺮﺭﺳ&#= 65264; ﮐﻨﻨﺪﻩ ﺃثر ﻫ= 5256;ﺮﻯ ﺩﺭ ﺭﻭﺍﻥ ﻣﺎ ﻫ= ﺴﺖ.ﮐﻪ ﺍﺯ ﺁثاﺭﻋﺮﻓA= 166;ﻧﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ'ﭼﻮﻥ ﻣﻮﻟ&= #65166;ﻧﺎ ﻭ ﺣﺎﻓﻆ ﻭ ﻏﻴﺮ= ﻩ ﻣﻴﺪﺍﻧﻴﻢ. ﺟﻬ&= #65166;ﻥ ﺭﻭﺍﻥ ﺍﻓﺮﺍﺩ &= #65231;ﻴﺮ ﺳﺎﻟﻚ'ﺩﺭ ﺳﻄﺢ = ﺟﻤﻌﻰ ﻧﻮﻋﻰ ﺟﻤﻊ ﻭﻭ&= #65165;ﺣﺪ ﻫﺴﺖ.ﻭﻟﻰ ﺩﺭ ﮐ= ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺩﺭﺭﺏّ &#= 65165;ﻟﻨﻮﻉ ﺷﻬﻮﺩﻯ ﺁﺧﺮ ﺧ&= #65262;ﺩ ﺟﻤﻊ ﻫﺴﺘﻨﺪ'ﮐ&= #65258;(ﺟﻢ)ﻭ ﺍﻟﻬﻰ می گرﺩʌ= 55;ﺪ'ﻭ(ﺟﻤﻌﻪ)ﺭﻭʋ= 99; ﻧﺠﺎﺕ ﻭﻣﺼﻮﻧ&#= 65268;ّﺖ ﻭ ﻣﻌﺎﻓﻴّﺘﻬ= 5166;ﻯ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ.<o:p></o:p> ﻟﺬﺍ ﻋﻠ= ;ﻤﺎﻯ ﺍﺟﺘﻤﺎﻉ ﻭ ﺟﺎ&= #65251;ﻌﻪ ﺷﻨﺎس ﺑﻴﻦ ﺩﻳ&#= 65254; ﻭ ﻫﻨﺮ ﺭﺍﺑﻄﻪ = ﺑﺮﻗﺮﺍﺭ ﮐﺮﺩﻩﺍﻧﺪ. ﻭ ﭘ= ﺪﻳﺪﻩ ﺟﻤﺎﻟﻰ ﺭﺍ ﭘﺮ&= #65261;ﺭﺵ ﻳﺎﻓﺘﻪ ﺩﺍﻣﺎ&#= 65253; ﻣﻌﺒﺪ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ.ﻭ ﻳﺎ ﻫﻤﺮﺍﻩ ﺭﺳ&= #65166;ﺋﻞ ﻭ ﮐﺘﺐ ﻣﻘﺪس ﮐ&= #65258; ﺗﺰﻳﻴﻨﻰ ﻫﻨﺮ&#= 65263; ﺩﺍﺭﻧﺪ.ﻭ ﻣﻌﻤ&= #65166;ﺭﻯ ﺍﻭﻟﻴﻦ ﻫﻨﺮﻫ&#= 65166;ﻯ ﺑﺸﺮﻯ ﺍﺳﺖ'ﮐﻪ = ﺷﺎﻫﮑﺎﺭﻯ ﺁﻥ ﺩﺭ ﻫﻤﻪ &#= 65183;ﺎ ﻭﺯﻣﺎﻧﻰ ﺩﺭ ﻣ&= #65228;ﺎﺑﺪ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ.&= #64404;ﻮﺋﻰ ﺑﺮﺍﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﻫﻨﺮﻧﻤﺎﺋﻰ ﻣ&#= 65268;ﮑﻨﻨﺪ ﻭ ﻳﺎ ﻋﻮﺍﻡ ﺭﺍ= ﺯﻳﻨﺖ ﻣﻌﺎﺑﺪ ﻓﺮﻳﺐ &= #65169;ﺪﻫﺪ.ﮐﻪ ﺩﻳﺪﺍﺭﻯ ﺍﺯ ﻣ&= #65228;ﺒﺪ'ﻭ ﻣﮑﺎﻥ ﻣﻘﺪس ﻳ&#= 65166; ﻣﻘﺒﺮﻩ ﺍﻭﻟﻴ&#= 65166; ﺑﻨﻤﺎﻳﻨﺪ. ﺳﺎ&= #65191;ﺘﻤﺎﻥ ﻣﻌﺒﺪ ﻭ ﺳﭙس ﺯ&= #65267;ﻨﺖ ﻣﻌﺒﺪ'ﻭ ﺯﻳﻨﺖ = ﺭﺟﺎﻝ ﺩﻳﻨﻰ ﺩﺭ ﻣﻌﺒ&= #65194;'ﻭ ﺣﺘﻰ ﺯﻳﻨﺖ ﻣﺮ&= #65165;ﺟﻌﺎﻥ ﻣﻌﺒﺪ'ﻭﺗﻤﺮﮐ&#= 65200; ﻫﻨﺮﻯ ﺩﺭﻣﻌﺒ&#= 65194; ﻣﻘﺪس 'ﺑﺨﺎﻃﺮ &= #65175;ﻘﺪّس ﻫﻨﺮ ﺑﺮﺍﻯ ﻫﻨ&= #65198;ﻣﻨﺪ ﺍﺳﺖ.ﮐﻪ ﺑﺮﺍﻯ = ﺧﺪﺍ ﻭﺣﻘﻴﻘﺖ ﻭ ﺁﺧ&= #65198;ﺕ ﺧﻮﺩ ﮐﺎﺭ ﻣﻴﮑ&= #65256;ﺪ.ﻭ ﻫﻨﺮ ﺭﺍ ﻋﺒﺎﺩ&= #65173; ﺧﻮﺩ'ﻭﻭﺍﺳﻄﻪ &= #65193;ﺭ ﺗﻌﺒﻴﺮ ﻋﺒﺎﺩ&#= 65263; ﺧﻮﺩ ﺑﺎ ﺧﺪﺍﻭ&= #65255;ﺪ ﻣﻴﺪﺍﻧﻨﺪ. ﻧﺎ&= #65223;ﺮﺍﻥ ﻋﻈﻤﺖ ﻣﻌﺒﺪ ﻭ = ﺯﻳﻨﺘﻬﺎﻯ ﺁﻥ'ﻫﻤﻴﻦ ﮔﻮﻧ&= #65258; ﺑﺎ ﺧﺪﺍ ﺻﺤﺒﺖ = ﻣﻴﮑﻨﺪ ﻳﺎ ﻣﻌﺒﺪ ﺭﺍ ﺧ= ﺎﻧﻪ ﺧﺪﺍ ﻭﺟﺎﻯ ﻭﺟ&= #65262;ﺩ ﺍﻭ ﻣﻴﺪﺍﻧﻨﺪ. = ﻣﻌﺒﺪ ﻭﺳﻴﻠﻪ &#= 65175;ﺤﺮﻳﻚ ﻋﺎﻃﻔﻪ ﻋﻤﻴﻖ &= #65259;ﻨﺮ ﻣﻨﺪ ﺩﺭ ﻣﻌﺒﺪ = ﺍﺳﺖ.ﮐﻪ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﻃ&= #65198;ﻑ ﻣﻴﺒﺎﺷﺪ. ﮐﺴﻴ&= #64401;ﻪ ﻗﺪﺭ ﻫﻨﺮﻯ ﺭﺍ = ﻣﻴﺪﺍﻧﺪ ﺧﻮﺩ ﻧﻴﺰ ﻫﻨﺮ&= #65251;ﻨﺪ ﺍﺳﺖ.ﻭﻧﻪ ﻣﺮﺩ&= #65249;.ﻭ ﺣﺘﻰ ﺁﻳﻨﺪﮔﺎ&#= 65253; ﺑﺨﺼﻮﺹ ﮐﻪ ﻫﻨ&= #65198; ﺍﺯ ﻫﻨﺮﻣﻨﺪ ﺍ&= #65247;ﻬﻰ ﺑﺎﺷﺪ. ﻟﺬﺍ ﻫﻨ= ﺮ ﻣﺠﺴﻤﻪ ﺳﺎﺯﻯ &= #65193;ﺭ ﺗﺤﺮﻳﻚ ﻋﺎﻃﻔ&#= 65258; ﺑﻴﺸﺘﺮﻯ ﭘﻴﺪ&#= 65165; ﺷﺪ.ﮐﻪ ﮔﻮﺋﻰ ﺯ= ﺍﺋﺮ ﻣﻌﺒﺪ ﺑﺎ ﺧﺪﺍ&= #65261;ﻧﺪ ﻭﻣﺮﺍﺗﺐ ﻣﻘﺪ&#= 1587; ﺍﻟﻬﻰ ﺧﻮﺩﺷﺎ&#= 65253; ﺯﻧﺪﻩ ﺭﻭﺑﺮﻭ &= #65259;ﺴﺘﻨﺪ. ﻭ ﭼﻮﻥ ﻋﺒﺎﺩﺕ = ﺑﺎ ﺟﺸﻨﻬﺎﻯ ﺟﻤﻌ&#= 65264; ﻫﻤﺮﺍﻩ ﺍﺳﺖ. ﺭ= ﻗﺺ ﻣﻘﺪس ﻭﻣﻮﺳﻴ= 5240;ﻰ ﻭ ﺁﻭﺍﺯ ﻭ ﺷﻌﺮ= ﻭ ﻏﺰﻝ ﻧﻴﺰ ﺩﻳﻨ&= #65264; ﺩﺭ ﻣﻌﺒﺪ ﻣﺠﺎ&= #65199;ﺷﺪﻩﺍﻧﺪ.ﻟﺬ= 5165; ﻫﻨﺮ ﻣﺎﺩﻯ ﺩﺭ = ﻣﻌﺒﺪ'ﻭ ﺩﺭ ﮐَﻨَﻒ'ﺩﻳ= 5254; ﺑﺰﺭﮔﺘﺮﻳﻦ ﭘ&#= 65194;ﻳﺪﻩ ﺍﺟﺘﻤﺎﻋﻰ ﮔﺮ&#= 65193;ﻳﺪ.<o:p></o:p> ﮐﻠ᥾= 8;ﺴﺎ ﺩﺭ ﻗﺮﻭﻥ ﻭﺳﻄ&= #65264;'ﺑﺘﺸﻮﻳﻖ ﻫﻨﺮ ﭘﺮﺩﺍﺧﺘ&#= 65256;ﺪ.ﻣﺎﻧﻨﺪ ﻣﻌﻤﺎﺭﻯ ﺭﻭﻣ&#= 65166;ﻧﻰ ﻭ ﮔﻮﺗﻰ. ﺩﻳﻦ ﮐ= ;ﻪ ﺭﺍﺑﻄﻪ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻣﺤﮑﻤﻰ ﺑﻴﻦ ﻣ&= #65198;ﺩﻡ ﺩﺍﺭﺩ'ﮔﺮﭼﻪ ﺍ&= #65197;ﺗﺒﺎﻁ ﺩﺭﺳﺖ ﺑﺎ ﺧﺪﺍ&= #65261;ﻧﺪ ﻭﺁﺭﺯﻭﻫﺎﻯ ﭘ&#= 65268;ﺎﻣﺒﺮﺍﻥ ﺁﻥ ﻣﺮﺩﻡ ﻭ ﺩﻳ= ﻦ ﺭﺍﻳﺞ ﻗﺸﺮﻯ ﻧ&= #65194;ﺍﺭﻧﺪ.ﭘس ﻣﻌﺒﺪ ﺑﺎﺷﮕﺎ&#= 65259;ﻰ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻣ&= #65188;ﻞ ﻣﻠﺎﻗﺎﺕ ﻭ ﺣﺘ&= #65264; ﺍﻧﺠﺎﻡ ﻣﻌﺎﻣ&#= 65248;ﺎﺕ ﺗﺠﺎﺭﺗﻰ'ﻭ ﺭﻭ&= #65165;ﺑﻂ ﺷﺨﺼﻰ ﻭﺗﻌﺼّ= 5170;ﺎﺕ ﺣﺰﺑﻰ ﻭﻣﺬﻫﺒ&#= 65264; ﺩﺭﺁﻣﺪﻩ'ﻭ &#= 65187;ﺘﻰ ﻧﻮﻋﻰ ﺗﻔﺮﻳﺢ &= #65261; ﮔﺮﺩﺵ ﺷﺪﻩ ﺍﺳ&= #65174;.ﻟﺬﺍ ﮐﻠﻴﺴﺎ ﻭﻫﻤﻪ &= #65251;ﻌﺎﺑﺪ ﺩﺭ ﻫﻤﻪ ﻧﻘﺎﻁ = ﺟﻬﺎﻥ'ﺩﺭ ﺍﻭﺝ ﻭﺍﺣﺪﻯ ﺍ&= #65183;ﺘﻤﺎﻋﻰ ﻭ ﺍﺣﺰﺍﺑﻰ ﺩﻳ&= #65256;ﻰ ﻭﻣﺬﻫﺒﻰ' ﻭﻭﺳ&= #65268;ﻠﻪ ﺩﺭ ﺩﺳﺖ ﺁﺧﻮﻧ&= #65194;ﻫﺎ ﻭ ﮐﺸﻴﺸﺎﻥ ﻭ ﺗ= ﺼﺎﺣﺐ ﺁﻧﺎﻥ'ﺑﺎ ﺣﮑﻮ&= #65251;ﺘﻬﺎ ﻭ ﺩﻭﻟﺘﻬﺎ ﮔﺮ&= #65193;ﻳﺪﻩ ﺍﺳﺖ. ﻣﺴﺠﺪ ﺍﺳ= ﻠﺎﻣﻰ ﺩﺭ ﺁﻏﺎﺯ ﮐﺎﻣ&= #65248;ﺎ ﺳﺎﺩﻩ'ﭼﻮﻥ ﺧﺎ&= #65255;ﻘﺎﻩ ﺩﺭﻭﻳﺸﺎﻥ ﺑﻮ&#= 65193;.ﻭ ﻧﻤﻮﻧﻪ ﺳﺎﺩﮔ&#= 65264; ﺯﻧﺪﮔﻰ ﺑﻮﺩ ﻭ&= #65247;ﻰ ﺑﺘﺪﺭﻳﺞ ﻫﻨﺮ&#= 65263; ﺷﺪ.ﻣﺴﺎﺟﺪ ﺁﺑ&= #65166;ﺩ ﻭ ﺩﻟﻬﺎ ﺧﺮﺍﺏ.= ﺳﭙس ﺧﺎﻧﻘﺎﻩ ﺟﺎﻯ &= #65227;ﺒﺎﺩﺕ ﻭﺍﻗﻌﻰ ﺷﺪ'ﮐﻪ = ﺑﺎﺯ ﺑﺘﺪﺭﻳﺞ ﺁﻧﺠ&#= 65166; ﻧﻴﺰ ﻫﻨﺮﻯ ﺷﺪ'= ﻭ ﻫﺮﺟﺎﺋﻰ ﺑﺮﻧ&#= 64403; ﻭﺳﺒﻚ ﻭ ﺳﻠﻴﻘ&= #65258; ﻣﺮﺩﻡ ﻭ ﻋﻘﺎﻳ&= #65194; ﺩﺭﻣﻴﺎﻳﺪ. ﻭ ﻟ= ﺬﺍ ﺻﺎﺩﻗﺎﻥ ﺩﺭ ﮐ&= #65166;ﺭ ﻋﺒﺎﺩﺕ ﺧﺪﺍ ﺑ&= #65198;ﺍﻯ ﺗﺰﮐﻴﻪ ﻧﻔس ﺧ&#= 65262;ﺩ ﺑﻨﻘﺎﻁ ﺩﻭﺭ ﺩ&= #65203;ﺖ ﺻﺤﺮﺍﺋﻰ ﻣﻨﺘ&#= 65240;ﻞ ﺷﺪ.ﺗﺎ ﺍﺯ</= span> &#= 65251;ﻈﺎﻫﺮ ﻫﻨﺮ ﻭﺯﻳﻨﺖ ﻫ&= #65166; ﻭﻣﺰﺍﺣﻤﻴﻦ ﻋ&#= 65170;ﺎﺩﺕ ﻭﺍﻗﻌﻰ ﻭﺳﻠﻮ&#= 64400;ﻰ ﺩﻭﺭ ﮔﺮﺩﻧﺪ.ﻭ&= #65267;ﺎ ﺯﻳﺮ ﺳﺎﻳﻪﺑﺎ&#= 65253; ﺳﺎﻟﻚ ﺩﺭ ﻋﺰﻟ&= #65176;ﮕﺎﻩ ﻭﻗﺮﺍﺭﮔﺎﻩ ﺍ&#= 65261;'ﺧﺎﻧﻪ ﻭﺍﻗﻌﻰ ﺧﺪﺍ ﮔ&= #65198;ﺩﻳﺪ.ﮐﻪ ﺩﺭ ﻇﺎﻫﺮ ﺁﻥ ﭼ= ﻴﺰﻯ ﻫﻢ ﻭﺟﻮﺩ ﻧﺪﺍ&= #65197;ﺩ' ﺟﺰ ﻓﻘﺮ ﻭ ﺑﻰ ﻫ= ;ﻨﺮﻯ ﻣﺎﺩﻯ.ﻭ ﺍﻳﻦ ﺳ= ﺎﻟﻚ ﺍﻟﻬﻰ ﻭ ﻣﻘﺪﺵ = ﺭﻧﮓ ﻓﺮﺩﻯ ﺭﺍ ﺩﺍﺭ&= #65193;. ﺳﭙﺶﻫﻨﺮﺍﺯ ﻣ&#= 65228;ﺒﺪ ﺑﻤﻨﺎﺯﻝ ﭘﺎﺩ&#= 65207;ﺎﻫﺎﻥ ﻭ ﺳﺮﻣﺎﻳﻪ ﺩﺍ&= #65197;ﺍﻥ ﺭﻓﺖ.ﻭﻫﻨﺮ ﺍﺯ = ﻣﻌﻨﻮﻳّﺖ ﻭ ﻫﻨﺮ ﺑﺮﺍﻯ ﺧ= ﺪﺍ ﺑﻴﺮﻭﻥ ﺷﺪ.ﻭﻭ&= #65203;ﻴﻠﻪ ﮐﺴﺐ ﭘﻮﻝ ﻭ ﻟﺬ= ﺕ ﮔﺮﺩﻳﺪ.ﻭ ﻋﺎﻗ&= #65170;ﺖ ﻫﻤﻪ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﺷﺪ. ﻫﺮﭼﻪ ﻣﻌﺮ= ﻭﻑ ﺗﺮ ﻭ ﺷﺎﻳﺪ ﻫﻨ= ﺮﻣﻨﺪ ﺗﺮ'ﮔﺮﻓﺘﺎﺭ ث&#= 1585;ﻭﺕ ﻭ ﺷﻬﺮﺕ ﻭ ﺷﻬﻮ= ﺕ ﺷﺪﻩ ﻭ ﻣﻴﺸﻮﻧ&= #65194;.ﻭﮐﻤﺘﺮ ﻫﻨﺮﻣﻨﺪﺍﻥ ﭼ&#= 65262;ﻥ(ﻣﻴﮑﻞ ﺁﻧﮋ)ﻭ ﻫﻨﺮﻣﻨ&= #65194;ﺍﻥ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﭘ&= #65268;ﺪﺍ ﺷﺪﻩ ﻭﻣﻴﺸﻮﻧ&#= 65194;. ﻗﺒﺎﺋﻞ ﺑﺪﺍﺋ&#= 65264; ﻭ ﺳﻴّﺎﺭ ﻫﻤﻴ&#= 65208;ﻪ ﻣﻬﺎﺟﺮ'ﻣﻌﺎﺑ&#= 65194;ﻯ ﻫﻢ ﻧﺪﺍﺭﻧﺪ ﮔ&= #65198;ﭼﻪ ﺍﺯﻫﻨﺮﻫﺎﻯ ﺳ&#= 65166;ﺩﻩ ﻧﻴﺰ ﺑﻰ ﺧﺒﺮ ﻧ= ﺒﻮﺩﻧﺪ. ﺍﻧﺴﺎﻥ ﻗﺒﻞ ﺍ&= #65199; ﺗﺎﺭﻳﺦ ﺑﺮ ﺳﻘ&= #65234; ﻣﻐﺎﺭﻩ ﻫﺎ ﻭ ﺩ= ﻳﻮﺍﺭﻫﺎ ﻧﻘّﺎﺷﻰ ﮐﺮﺩ= 5255;ﺪ.ﻭ ﻟﺬﺍ ﺑﺮﺧﻰ ﺭﻳ&= #65208;ﻪ ﻫﻨﺮ ﺭﺍ ﺍﺯ ﭘﺪ= ﻳﺪﻩ ﺩﻳﻦ ﺩﺍﻧﺴﺘﻪ&#= 65165;ﻧﺪ.ﻭﻗﺒﺎﺋﻞ ﺑﺪﺍﺋﻰ ﻧﻴﺰ ﺍ&= #65199; ﻧﻘّﺎﺷﻴﻬﺎ ﻭ= 5251;ﺠﺴﻤّﻪ ﻭﺑﺘﻬﺎﺋﻰ ﻗﺎ&#= 65169;ﻞ ﺍﻧﺘﻘﺎﻝ ﺑﺮﺍ&#= 65263; ﺍﻋﻤﺎﻝ ﺩﻳﻨﻰ &= #65165;ﺳﺘﻔﺎﺩﻩ ﮐﺮﺩﻧﺪ.ﻭ ﻏﺎﺭ&= #65259;ﺎ ﺟﺎﻯ ﻣﻌﺒﺪ ﻃﺒ&= #65268;ﻌﻰ ﻭ ﺯﻳﺎﺗﮕﺎﻩ ﺳ&= #65166;ﻟﻴﺎﻧﻪ ﻣﺮﺩﻡ ﺑﻮﺩﻩ ﻭ&= #65259;ﺴﺖ. ﺑﺮﺧﻰ ﺩﻟﻴﻞ ﻣ&= #65268;ﺂﻭﺭﻧﺪ'ﮐﻪ ﺣﻴﻮﺍﻧﺎﺕ ﻧﻴ&#= 65200; ﺩﺭ ﻋﻤﻞ ﺍﻧﺘﺨ&= #65166;ﺏ ﺟﻨس ﻣﺨﺎﻟﻒ ﺧ&#= 65262;ﺩ' ﮐﺎﺭﻫﺎﻯ ﻫﻨﺮ&#= 65263;'ﭼﻮﻥ ﺭﻗﺺ ﻭ ﻧﻤﺎﻳﺶ = ﺯﻳﻨﺖ ﭼﻮﻥ ﻃﺎﻭﻭس ﻣ&#= 65268;ﭙﺮﺩﺍﺯﻧﺪ.ﻭ ﺑﮕﻔﺘﻪ ﺩﺍﺭﻭ&#= 65267;ﻦ ﺣﻴﻮﺍﻥ ﻧﺮ ﺑﻌ&= #65252;ﻠﻴّﺎﺕ ﻫﻨﺮﻣﻨﺪﺍﻧﻪ &#= 65251;ﻴﭙﺮﺩﺍﺯﺩ'ﺗﺎ ﻣﺎﺩﻩ ﺭﺍ ﻣﺠﺬ&= #65261;ﺏ ﺧﻮﺩ ﮐﻨﺪ.ﺍﻟﺒ&= #65176;ﻪ ﺍﻳﻦ ﻫﻨﺮﻣﻨﺪ&#= 65263; ﻓﻄﺮﻯ ﺣﻴﻮﺍﻧ&#= 65166;ﺕ ﺭﻳﺸﻪ ﻫﺎﺋﻰ ﺩ&= #65165;ﺭﺩ'ﮐﻪ ﺩﺭ ﺍﻧﺴﺎﻥ ﻣﺘ&= #65252;ﺪﻥ ﻧﻴﺰ ﺑﺎﻗﻰ ﺍﺳ&= #65174;'ﻭ ﮐﺎﺭﻯ ﻃﺒﻴﻌﻰ &= #65251;ﻴﺒﺎﺷﺪ' ﻭﻧﻪ ﻣﺬﻫﺒﻰ ﻭ = ﻧﻪ ﺗﮑﺎﻣﻠﻰ ﺑﺮﺍ&#= 65263; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ.&= #65251;ﺎﻧﻨﺪ ﺧﻮﺍﺏ ﻭﻏﺬﺍ'ﺟ&= #65200;ﺋﻰ ﺍﺯ ﻓﻄﺮﺕ ﺣﻴﺎ&= #65175;ﻰ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺩ&= #65197; ﺟﻬﺎﻥ ﻧﻮﻋﻰ ﺧ&= #65262;ﺩ ﻣﻴﺒﺎﺷﺪ.<o:p></o:p> ﺍﻧﺴﺎﻥ= ﺑﺮﺧﻠﺎﻑ ﺣﻴﻮﺍﻥ'ﺟﻨس ﺯ&#= 65253; ﺁﻥ ﺯﻳﺒﺎ ﺍﺳﺖ'= ﻭ ﺟﺬﺏ ﻣﺮﺩﺍﻥ ﻣ&= #65268;ﮑﻨﺪ.ﻟﺬﺍ ﺍﻧﺴﺎﻥ ﺩﺭ ﻣﺮ&= #65187;ﻠﻪ ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ'&= #65175;ﺤﺖ ﺗﺄثیر ﺗﺮﺷّ᥶= 8;ﺎﺕ ﻏﺪﺩ ﺗﻨﺎﺳﻠﻰ &= #65191;ﻮﺩ ﺑﭽﻨﻴﻦ ﺍﻣﻮﺭ&#= 65263; ﻣﻴﭙﺮﺩﺍﺯﺩ.ﮐ&#= 65258; ﻣﺎ ﺁﻧﺮﺍ ﻫﻨﺮ&= #65263; ﻭ ﺟﻤﺎﻟﻰ ﻣﻴﭙ&= #65256;ﺪﺍﺭﻳﻢ.ﺣﺘﻰ ﻭﻗﺘﻰ ﺷﻌﺮ ﻭ ﺁ= ﻭﺍﺯ ﻭ ﺭﻗﺺ ﻭ ﻧﻤﺎﻳ= ﺸﻬﺎﻯ ﻋﺎﺷﻘﺎﻧﻪ ﺑﺎ&#= 65207;ﺪ' ﺑﻤﺮﺣﻠﻪ ﻓﺪﺍ&#= 64400;ﺎﺭﻯ ﻭ ﻭﻓﺎﺩﺍﺭﻯ ﻣ&= #65268;ﺮﺳﺪ.ﮐﻪ ﺍﻳﻦ ﻗﺴﻤﺖ ﺍﮔ&= #65198; ﻫﻤﺮﺍﻩ ﻫﺪﻑ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﻭ ﺳﻠﻮﮐ&= #65264; ﺩﺭ ﺷﺨﺺ ﺑﺎﺷﺪ'= ﻳﮑﻰ ﺍﺯ ﻭﺳﺎﺋﻞ ﮐﻨ&= #65176;ﺮﻝ ﻧﻔس ﻭﺧﻮﻳﺸﺘ= 5254; ﺩﺍﺭﻯ ﻣﻴﺒﺎﺷ&#= 65194; ﮐﻪ ﻣﻔﻴﺪ ﺃﻣﺮ = ﺗﺨﻠﻴﻪ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺑﺸﺮﻯ ﺍﺳﺖ.ﻭﻟ&= #65264; ﮔﻬﮕﺎﻩ ﺑﺎﻋث &#= 65251;ﺰﻳﺪ ﺁﻟﻮﺩﮔﻰ ﺭﻭﺍ&#= 65253; ﻣﻴﺸﻮﺩ.ﭼﻮﻥ ﻫ&= #65194;ﻑ ﻧﻬﺎﺋﻰ ﻭ ﺍﻟﻬ&= #65264; ﻧﺪﺍﺭﺩ'ﮐﻪ ﺳﺎ&= #65247;ﮑﺎﻥ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳ&#= 65248;ﻮﮐﻰ ﺩﺍﺭﻧﺪ. ﭘس ﺭﺍ&= #65169;ﻄﻪ ﻫﻨﺮ ﺑﺎ ﻣﻘﺎﻡ = ﺗﮑﺎﻣﻠﻰ ﻫﺮﮐس ﻣﻴﺒﺎﺷ= 5194;.ﻭﻫﻨﺮ ﻧﻴﺰ ﻣﻴﺘﻮﺍﻧ&#= 65194;.ﺑﺪﻧﺒﺎﻝ ﻫﺪﻑ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺍﻥ'ﻭ ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺩ&= #65197; ﺷﻬﻮﺩﻫﺎ ﺑﺮﺍ&#= 65263; ﺗﮑﺎﻣﻞﮊﻧﺘﻴ= 5242; ﺭﻭﺣﻰ ﻣثبت ﺑA= 166;ﺷﻨﺪ.ﻭﻟﻰ ﻧﻪ ﻫﻨﺮ ﺁﺯﺍﺩ'= ﻳﺎ ﻫﺮﭼﻪ ﻫﻮس ﺭﻭ&#= 65165;ﻥ ﺁﻟﻮﺩﻩ ﺑﺎﺷﺪ. = ﻣﮕﺮ ﺩﺳﺘﻮﺭ ﻭ ﻫﺪﺍ&= #65267;ﺖ ﭘﻴﺮ ﺍﻟﻬﻰ ﺭﻓ&= #65176;ﻪ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺑﺮﺍﻯ ﺷﺨﺺ ﺳﺎ&= #65247;ﻚ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﺁ= ﻧﮕﺎﻩ ﻫﺮﻫﻨﺮ ﻭﮐﺎﺭ &= #65203;ﺎﻟﻚ ﺑﺮﺍﻯ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﻇﺎ= ﻫﺮ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﻟﺬﺕ ﺑﺨﺶ ﻣﻴﺒ&= #65166;ﺷﺪ. ﻭﻟﻰ ﺑﺮﺍﻯ ﺧﻮ&= #65193; ﺳﺎﻟﻚ ﻟﺬﺗﻰ ﻧ&= #65194;ﺍﺭﺩ ﭼﻮﻥ ﺭﻗﺺ ﻭ ﺳﻤ= ﺎﻉ ﻋﺎﺭﻓﺎﻥ ﻭ ﺧﻠ&= #65204;ﻪﺭﻓﺘﻦ ﻣﻮﺯﻳﮑﺎﻝ ﺁﻧ&#= 65260;ﺎ'ﺩﺭ ﺣﺮﮐﺎﺕ ﻳﮑﻨﻮ&#= 65165;ﺧﺘﻰ ﻫﺪﻑﺩﺍﺭ ﺍﺳﺖ. = ﻭ الاّ ﻫﻨﺮ ﺍﺯ A= 203;ﺮﭼﺸﻤﻪ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻥ ﺍﺳﺖ. ﺣﺘﻰ ﺍﮔﺮ= ﺩﺍﺭﻭﻳﻦ ﺁﻧﺮﺍ ﺩﺭ ﺗﮑﺎ&= #65251;ﻞ ﻃﺒﻴﻌﻰ ﺍﻧﻮﺍ&#= 65225; ﻭﻧﻮﻉ ﺑﺸﺮﻯ<sp= an dir=3DLTR> </spa= n>ﻣؤثّر ﻣﻴﺪ&= #65165;ﻧﺪ.ﻭﻟﻰ ﺃثرﻣﻮﻗّﺖ ﺩʋ= 65;ﺭﺩ'ﮐﻪ ﻣﺎ ﻟﺬﺕ ﻣﻴﺨﻮ&= #65165;ﻧﻴﻢ.ﻭ ﻧﻪ ﺃثر ﺃﺑﺪﻯ &#= 64400;ﻪ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'&= #64400;ﻪ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺑﺎﻋث ﭘﺎﮐﺴﺎ= 5199;ﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65187;ﻴﻮﺍﻧﻰ ﺍﻧﺴﺎﻥ ﻣﻴﺸﻮ&#= 65193;.ﻭ ﻧﻪ ﻓﻘﻂ ﺑﺮﺧﻰ = ﺩﺍﺷﺘﻨﻰ ﻫﺎ'ﭼﻮﻥ ثرﻭﺕ &#= 65261; ﻓﺮﺻﺖ ﻭ ﭼﺸﻢ ﻫ= ﻢ ﭼﺸﻤﻰ ﻭ ﺭﻗﺎﺑ&= #65174; ﻭ ﺣﺴﺎﺩﺕ ﻣﻮﻟ&= #65194; ﻫﻨﺮ ﺍﺳﺖ' ﮐﻪ ﻣ= ;ﺤﺮﻭﻣﻴّﺘﻬﺎ= 5263; ﺍﻧﺴﺎﻥ ﺩﺭ ﺟﻬ&= #65166;ﻥ'ﺧﻮﺩ ﻧﻴﺰ ﻣﻮﻟّﺪ ﻫ&#= 65256;ﺮ ﺩﻳﮕﺮﻯ ﺍﺳﺖ. ﻭ= ﻟﺬﺍ ﻣﻴﮕﻮﺋﻴﻢ'ﺩﺭ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﻣﺤﺮﻭﻣ&#= 65268;ّﺘﻬﺎ' ﺍﻣﺘﺤﺎﻧﺎﺕ ﭘ&#= 1615;ﺮ ﻣﺤﻨﺖ ﺧﺪﺍﻭﻧ&#= 65194;ﻯ اﺳﺖ.ﮐﻪ ﺑﻠﺎﻳ&#= 65166; ﻭ ﻓﺘﻨﻪ ﻫﺎ'ﺩﺭ= ﻫﻔﺖ ﺳﺮﻧﻮﺷﺖ ﺳﻠﻮ&#= 64400;ﻰ'ﻣﺨﺼﻮﺹ ﺳﺎﻟﻚ ﭘس ﺍﺯ ﭘ&= #65268;ﻤﺎﻥ ﺳﻠﻮﻙ ﺍﺯ ﺧﺪﺍ&= #65261;ﻧﺪ ﺑﺮﺍﻯ ﺍﻭ ﻣﻴﺮ&= #65203;ﺪ ﺑﺮﺍﻯ ﺍﻣﺘﺤﺎ&#= 65253; ﺻﺪﻕ ﻭﺗﻮﺍﻥ ﺍ&= #65261; ﻣﻴﺒﺎﺷﺪ . ﺳﺎﻟ= ﻚ ﻋﺎﻗﻞ ﻭ ﺻﺎﺩﻕ'= ﻫﺮﭼﻪ ﺑﻠﺎﻳﺎ ﻭﻣﺤﺮ&#= 65261;ﻣﻴّﺘﻬﺎﻳﺶ ﺑﻴﺸﺘﺮ ﺑﺎﺷﺪ' = ﺳﭙﺎﺳﮕﺬﺍﺭ ﺗﺮ ﺍﺯﺧﺪﺍﻭﻧ&#= 65194; ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﺑﺎﻋث ﺗﻘﻮﻳﺖ &#= 65165;ﺭﺍﺩﻩ ﻭ ﺻﺒﺮ ﺳﺎﻟﻚ ﻭ= ﭘﺎﮐﻰ ﻋﻤﻴﻖ ﺗﺮ ﺩﺭﺭ&= #65261;ﺍﻥﺎﻭ'ﺍﺯ ﻣﻌﺎﻳﺐﻭﺻﻔﺎ= 5173; ﺣﻴﻮﺍﻧﻰ ﻭ ﺣﺘ&= #65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #64405;ﺮﺩﺩ.ﺗﺎﺟﺎﺋ= 5264; ﮐﻪ ﮔﻮﺋﻰ ﺳﺎﻟ&= #65242; ﺑﺮﺍﻯ ﻣﺮﮒ ﺍﺭ&= #65165;ﺩﻯ ﻭﺯﻭﺩﺭَس ﺁﻣA= 166;ﺩﻩ ﻣﻴﺸﻮﺩ'ﮐﻪ ﻣﺮ&= #64402; ﻗﺒﻞ ﺍﺯ ﻣﺮﮒ ﻣ= ﻴﮕﻮﺋﻴﻢ.<o:p></o:p> ﺷﺎﻳﺪ ﻫ= ;ﻨﺮﻫﺎﻯ ﻃﺒﻴﻌﻰ ﺭﺍ ﻓﻄ&= #65198;ﻯ ﻭ ﮊﻧﺘﻴﮑﻰ ﺑﺨ&= #65262;ﺍﻧﻴﻢ.ﻭ ﻫﻨﺮﻫﺎﻯ ﺳﮑس &#= 65197;ﺍ ﺍﺑﺘﮑﺎﺭ ﺷﺨﺺ &= #65193;ﺭ ﺗﻮﺣﻴﺪ ﻋﻘﺪﻩ &= #65259;ﺎﻯ ﺭﻭﺍﻧﻰ ﺍﻓﺮﺍ&#= 65193;ﺑﺎﺷﺪ. ﻭ ﻳﺎ ﺃﻣﺮﻯ ﻣﻮ= ﺭﺩ ﻧﻴﺎﺯ ﺑﺪﻥ ﺍﻧ&= #65204;ﺎﻥ ﺍﺳﺖ. ﻭ ﺍﺯﺗﺤﺮ= ﻳﻚ ﻣﺪﺍﻭﻡ ﻏﺪﺩ ﻣ&= #65192;ﺘﻠﻒ ﺑﺪﻥ. ﭘس ﻫﻨﺮﻫ&= #65166;ﻯ ﻭﺍﻗﻌﻰ ﺭﺍ ﻫﻨ&= #65198;ﻫﺎﻯ ﺍﻟﻬﻰ ﻭ ﻣﻘﺪس &= #65251;ﻴﺨﻮﺍﻧﻴﻢ'ﮐ= 5258; ﻓﺮﺩﻭﺳﻰ ﻋﺎﺭ&#= 65233; ﺁﻧﺮﺍ ﺧﺎﺹ ﺍﻳ&= #65198;ﺍﻧﻴﺎﻥ ﻣﻴﺪﺍﻧﺴﺖ'ﺗﺎ &= #64400;ﺴﺎﻧﻰ ﮐﻪ ﺁﺭﻳﺎ ﻭ ﻧﺠ= ﺎﺕ ﻳﺎﻓﺘﻪ ﺍﺯ ﻧﻮ&= #65225; ﺑﺸﺮﻯ'ﻭ ﻳﺎ ﻧﻴ= ﺮﻭﺍﻧﺎ ﻭ ﺳﻴّﺪ ﻭ ﺟﻤﺸ&= #65268;ﺪ ﻭ ﻓﺮﻳﺪﻭﻥ ﮔﺮ&= #65193;ﻳﺪﻧﺪ. ﮐﻪ ﻓﺮّ ﺍﻟﻬﻰ &= #65261; ﺗﺎﺝ ﺷﺎﻫﻰ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺑﺮﺍﻯ ﭼﻨﺪ = ﺳﺎﻟﻚ ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﺍ= ﺯ ﻫﻨﺮﻫﺎﻯ ﻋﻠﻤ&#= 65264; ﻧﻴﺰ ﻣﻴﺘﻮﺍﻧ&#= 65268;ﻢ ﺑﮕﻮﺋﻴﻢ'ﮐﻪ ﺟ&= #65256;ﺒﻪ ﺻﻨﻌﺘﻰ ﻭ ﺭﻓﺎ&= #65257; ﺯﻧﺪﮔﻰ ﺗﮑﻨﻴ&#= 64401;ﻰ ﻭﻭﺳﻴﻠﻪ ﺭﺯﻕ &= #65251;ﺎﺩﻯ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ </spa= n>ﺳﺎﻟﻚ ﻣﻴﺒʋ= 66;ﺷﺪ. ﺭﻗﺺ ﺍﻗﻮﺍﻡ ﺑ&= #65194;ﺍﺋﻰ ﺭﺍ ﺩﺭ ﺑﻌﻀﻰ ﺣ= ﻴﻮﺍﻧﺎﺕ ﻣﻴﺘﻮﺍﻥ ﻳﺎﻓ&#= 65174;.ﻭ ﺷﺎﻳﺪ ﻫﻢ ﻣﻌﻠ&= #1617;ﻢ ﺭﻗﺺ ﺍﻗﻮﺍﻡ ﺑ&= #65194;ﺍﺋﻰ ﻫﻤﺎﻥ ﺣﻴﻮﺍﻧ&#= 65268;ﺖ ﺑﺎﺷﻨﺪ.ﻭ ﺑﺎﻟ&= #65156;ﺧﺮﻩ ﺭﻗﺎﺑﺘﻬﺎﻯ ﺟ&#= 65256;ﺴﻰ ﻭ ثرﻭﺕ ﺃﻧﺪﻭ= 5199;ﻯ ﻭ ﻟﺬﺕ ﺟﻮﺋﻰ ﻭ= ﺗﮑﺒّﺮ ﻭﺧﻮﺩ ﺑﺰﺭﮒ ﭘ&= #65256;ﺪﺍﺭﻯ' ﻭﺣﺘﻰ ﺳﺘﻤﮕﺮ&#= 65263; ﻭ ﺑﺮﺗﺮﻯ ﺟﻮﺋ&= #65264; ﺑﺮ ﺩﻳﮕﺮﺍﻥ ﺩ&= #65197; ﺑﻴﻦ ﺍﻓﺮﺍﺩ ﺟ&= #65166;ﻣﻌﻪ ﺧﻮﺩ'ﻧﻴﺰﺩﺭ<sp= an dir=3DLTR> </spa= n>ﺍﻗﻮﺍﻡ ﺑﺪʋ= 65;ﺋﻰ ﻭﻫﻢ ﺩﺭ ﺍﻧﺴﺎ&= #65255;ﻬﺎﻯ ﻣﺘﻤﺪﻥ ﻭﺟﻮﺩ &= #65193;ﺍﺭﺩ.ﺩﺭﻫﺮ ﺣﺎﻝ ﺍﮔﺮ ﺍﻋﻤ&= #65166;ﻝ ﻫﻨﺮﻯ ﺑﺪﺍﺋﻴ&#= 65166;ﻥ ﻃﺒﻴﻌﻰ ﻭ ﺑﺪﻭ&= #65253; ﻣﺠﺎﺯﺍﺕ ﺍﻟﻬ&#= 65264; ﭘس ﺍﺯ ﻣﺮﮒ ﺁﻧ&= #65166;ﻥ ﺑﺎﺷﺪ' ﻭﻟﻰ ﺩﺭ= ﺍﻧﺴﺎﻥ ﻋﺎﻗﻞ ﺷﺪﻩ ﻣﺘ&= #65252;ﺪﻥ ﻭ ﻓﻬﻤﻴﺪﻩ'ﺩﺭ = ﻓﺼﻮﻝ ﻧﻬﺎﺋﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ'ﺑﺎﻋث ﮐﺎﺭﻣﺎﻫﺎﻯ ﭘ&#= 1587; ﺍﺯ ﻣﺮﮒ ﻣﻴﺸﻮ&= #65193;.ﮐﻪ ﺑﺠﺎﻯ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ'ﺁﻧﺮﺍ </spa= n>ﺳﻴﺎﻩ ﺗﺮﻭ A= 153;ﻟﻮﺩﻩ ﺗﺮ ﻭ ﺑﺪ ﻃﻴﻨﺖ= ﺗﺮ'ﻭ ﺩﻭﺭﺗﺮ ﺍﺯ ﺧﺪ&= #65165; ﻭ ﺻﻔﺎﺕ ﻧﻴﮑﻮ&= #65263; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻣﻴﻨﻤﺎﻳﻨﺪ.ﮐ&#= 65258; ﻫﻤﻪ ﺑﺎﻳﺪ ﺑﺂ&= #65253; ﻧﻮﻉ ﺑﺮﺳﻨﺪ .ﭘ= س ﺑﻴﻦ ﻫﻨﺮ ﻣﺎﺩ&= #65263; ﻭﻫﻨﺮ ﺍﻟﻬﻰ ﺑ&= #65166;ﻳﺪ ﺗﺸﺨﻴﺺ ﺩﺍﺩﻩ &= #65207;ﻮﺩ.ﺍﮔﺮ ﻧﺘﻮﺍﻥ ﺗﺸﺨﻴ&#= 65210; ﺩﺍﺩ'ﭘﺶ ﻫﻨﻮﺯ = ﺩﺭ ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻫﺴ&= #65176;ﻨﺪ.ﻭ ﺗﻮﻟﺪﺍﺕ ﻧﺴﺦ &= #65169;ﺸﺮﻯ ﻣﺠﺪﺩ ﻭ ﺑﺪﺗﺮ'= ﻭ ﺣﺘﻰ ﺑﺎ ﻣ᥸= 4;ﺦ ﺣﻴﻮﺍﻧﻰ ﻭ ﺣﺘ&= #65264; ﻓﺴﺦ ﮔﻴﺎﻫﻰ ﻭ = ﺭﺳﺦ ﺟﻤﺎﺩﻯ ﻭﻭﺳﺦ &= #65175;ﺤﺖ ﺟﻤﺎﺩﻯ'ﻧﻴﺰ ﺩ&= #65197; ﺍﻧﺘﻈﺎﺭ ﺁﻧﺎ&#= 65253; ﭘس ﺯ ﻣﺮﮒ ﻫﺴﺖ.= ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘ&= #65264; ﺻﺪ ﺑﺎﺭﻩ ﺑﻨﻮ&= #65225; ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ'&= #65169;ﺎ ﻋﻘﻞ ﺑﻬﺘﺮ ﺑﺮ&= #65203;ﻨﺪ.ﻭﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺩﺭ ﺗﺰﮐ&= #65268;ﻪ ﺭﻭﺍﻥ ﺭﺍ ﺍﻧﺠ&= #65166;ﻡ ﺑﺪﻫﺪ ﻭ ﺑﻨﻮﺭ = ﺷﻬﻮﺩﻯ ﺭﻭﺡ ﺍﻟﻘﺪﺵ ﻗ&= #65166;ﺋﻢ ﺟﺒﺮﺋﻴﻞ ﺷﻬﻮ&#= 65193; ﺷﺸﻢ ﻭﺍﺟﺐ ﺑﺮ&= #65165;ﻯ ﻫﻤﻪ ﺍﻓﺮﺍﺩ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺩﺭ ﺳﻠﻮ&= #64400;ﻰ ﺍﻟﻬﻰ ﺑﺮﺳﻨﺪ.&= #65261;ﺑﺎ ﻫﺮﻳﻚ ﺍﺯ ﻭﻟﺎ&= #65267;ﺘﻬﺎﻯ ﺷﺸﮕﺎﻧﻪ ﺳﻠﻮ&#= 64400;ﻰ ﻭ ﺗﮑﺎﻣﻠﻰ ﻭﺑ&= #65194;ﺭﺟﻪ ﭘﻴﺎﻣﺒﺮﻯ ﻧﻴ&#= 65200; ﺑﺮﺳﺪ'ﮐﻪ ﺑﺘﻮ&= #65165;ﻧﺪ ﺑﺎ ﺷﻬﻮﺩ ﺭﻭﺡ = القُدُس ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﻌﺪ ﺩﺭﺟﻬﺎﻥ &= #65175;ﻮﻟﺪ ﻧﻮﻉ ﺑﺮﺗﺮ ﺑﻴ&= #65166;ﺑﺪ. ﮐﻪ ﺷﺎﻳﺪ ﺑﻮﻟ&= #65166;ﻳﺖ ﻫﻔﺘﻢ ﻣﻬﺪﻯ ﻣ&= #65262;ﻋﻮﺩ'ﺧﻮﺩﺭﺍ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﻭﺣﺘﻰ ﻣﻌﺮﺍﺝ &= #65261; ﺍﺳﺮاء 'ﺗﺎ ﻋﺮ&#= 65205; ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﺑﺮﺳﺎﻧﺪ.ﮐﻪ ﺑ&= #65264; ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﺑﺮﺗﺮ ﺍﺯ ﻓﻮﻕ = ﺑﺸﺮﻯ'ﺗﺎ ﺍﻟﻠﻪ ﺭﺏّ ﺍﻟ&#= 65156;ﺭﺑﺎﺏ ﺩﺭ ﭘﻴﺶ ﻫﺴﺖ.ﮐ= ﻪ ﻭﺭﺍﻯ ﻫﻤﻪ ﺁﻧ&= #65260;ﺎ'ﺍﮐﻨﻮﻥ ﺭﺳﻴﺪﻥ ﺑﺸﻬﻮ&#= 65193; ﻗﺎﺋﻢ'ﻳﺎ ﺣﺪّ &= #65155;ﻗﻞ ﺩﺭ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ ﻣﺤﻤﺪﻯ'ﺑﺸﻬﻮ&#= 65193; ﭼﻬﺎﺭﻡ ﻣﺮﺗﻀ&#= 65262;ﻯ ﺍﻳﻠﻰ ﻭﺍﻳﻠﻴ&#= 65166;'ﮐﻪ ﻋﻠﺎﻣﺖ ﺭﺿﺎﻳ&#= 65174; ﺍﻟﻬﻰ ﺍﺯ ﺣﻴﺎ&= #65173; ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ</= span> </spa= n>ﺍﺳﺖ ﺭﺳﻴﺪʌ= 57; ﺑﺎﺷﺪ .<o:p></o:p> ﺩﺭ ﺍﻧﺴ= ;ﺎﻥ ﻣﺘﻤﺪﻥ'ﺑﺨﺼﻮ&#= 65209; ﺩﺭ ﺯﻧﺎﻥ'ﺍﻳﻦ = ﻫﻨﺮﻫﺎﻯ ﻓﻄﺮﻯ ﻭ ﻃﺒﻴﻌ&= #65264; ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ. = ﻭ ﺑﻘﻮﻝ ﮔﻮﺗﻪ' ﺍ= ﺩﻳﺎﻥ ﮐﻠﺎﺳﻴﻚ ﻓﺮﺍ&#= 65255;ﺴﻪ ﻧﻴﺰ'ﺗﻮﺟّﻪ ﻓ&#= 65198;ﺍﻧﺴﻮﻳﺎﻥ ﺑﻌﺸﻖ ﻭﺯﻥ ﻭ ﺳ= ﮑس ﺑﻮﺩﻩ ﺍﺳﺖ.ﺩﺭ = ﺣﺎﻟﻴﮑﻪ ﺩﺭ ﺷﺮﻕ ﺷﺎﻫﮑ&= #65166;ﺭﻫﺎﻯ ﺃﺩﺑﻰ ﻭ ﺷﻌﺮ ﻭ= ﻏﺰﻝ'ﮔﺮﭼﻪ ﻇﺎﻫﺮﺍ ﺑﺮﺍﻯ &= #65199;ﻧﺎﻥ ﻭﻣﻌﺸﻮﻗﻪ ﻫﺎ &= #65203;ﺮﻭﺩﻩ ﺷﺪﻩ'ﻭﻟﻰ</s= pan> &#= 65175;ﻤﺎﻣﺎ ﻋﺮﻓﺎﻯ ﺍﻟﻬﻰ &= #65169;ﺮﺍﻯ ﺳﻮﮊﻩﻫﺎﻯ ﻣﻘ&#= 65194;س ﺧﻮﺩ' ﺑﺨﺼﻮﺹ ﭘ= ﻴﺮ ﮐﺎﻣﻞ ﻭﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺳ&= #65198;ﻭﺩﻩ ﺷﺪﻩﺍﻧﺪ.ﻭ ﺧﻮ&= #65193; ﺷﺎﻋﺮ ﺩﺭ ﺣﮑﻢ = ﺯﻥ ﺑﺮﺍﻯ ﭘﻴﺮ ﺍﻟ&= #65260;ﻰ ﺧﻮﻳﺶ'ﺩﺭ ﺣﮑﻢ = ﻣﺮﺩ ﺑﺎ ﺍﺭﺍﺩﻩ ﺍﻟ&= #65260;ﻰ ﻣﻴﺪﺍﻧﺪ.ﮔﺮﭼ&#= 65258; ﭘﻴﺮ ﻭ ﺳﺎﻟﻚ ﺯ= ﻥ ﺑﺎﺷﻨﺪ ﻳﺎ ﻣﺮ&= #65193;. ﻣﻴﺘﻮﺍﻥ ﻫﻨﺮ &= #65199;ﻳﺒﺎﺋﻰ ﻭ ﺳﮑس ﺭﺍ'ﺍﺯ ﻣ= ﺤﺮﻭﻣﻴّﺘﻬﺎA= 263; ﻫﻨﺮﻣﻨﺪ ﺩﺍﻧ&#= 65204;ﺖ. ﻣﺎﻧﻨﺪ ﺗﻮﺟّ= 5258; ﺑﻴﺸﺘﺮ ﺑﻬﻨﺮ&#= 65251;ﻨﺪﺍﻥ ﺳﮑﺴﻰ. ﺣﺘﻰ ﺍﮔ= ﺮ ﺑﺮﺍﻯ ﺭﻫﺒﺮﺍ&#= 65253; ﺩﻳﻨﻰ ﺧﻮﺩ ﻧﻘ&= #1617;ﺎﺷﻰ ﻳﺎ ﺗﻮﺻﻴﻒ ﻭ ﺳ= ﺘﺎﻳﺶ ﺃﺩﺑﻰ ﻣﻴﮑﻨﻨ&#= 65194;.ﻭ ﻧﻴﺰ ﻣﺒﺎﻟﻐﻪ &= #65193;ﺭ ﺗﻮﺍﻟﺖ ﻋﺮﻭس &#= 65261; ﺯﻳﻨﺖ ﺁﻥ ﺑﺮ ﺧ= ﻠﺎﻑ ﺩﺍﻣﺎﺩ ﻭ ﺯﻳﻨ&= #65176;ﻬﺎﻯ ﻫﻮس ﺃﻧﮕﻴﺰ ﺟ&#= 65208;ﻨﻬﺎﻯ ﻋﺮﻭﺳﻰ'ﻭﻧﻮﻉ &= #65251;ﻮﺳﻴﻘﻰ ﻭ ﺍﺷﻌﺎﺭ ﺁﻥ' ﮔ= ;ﻮﺋﻰ ﻫﻤﻪ ﭼﻴﺰ ﺑﺮﺍ&= #65263; ﻋﺮﻭس ﺍﺳﺖ.ﮐﻪ &= #65165;ﻭ ﺭﺍ ﺑﺤﺠﻠﻪ ﻭ ﺗ= ﻘﺪﻳﻢ ﺑﺪﺍﻣﺎﻥ ﭘُﺮ= 5231;ﺮﻭﺭ ﻣﻴﺒﺮﻧﺪ.ﻭﺩﻳ&#= 64405;ﺮﺍﻥ ﺩﺭﺟﺎﺗﻰ ﺍﺯ ﺣ&= #65204;ﺎﺩﺕ ﻭ ﺍﺣﺴﺎس ﻣﺤﺮ&#= 65261;ﻣﻴّﺖ ﺍﺯ ﭼﻨﺎﻥ ﺷﺮﺍ&= #65267;ﻂ ﺭﺍ ﺩﺭ ﺧﻮﺩ ﺍﺣ= ﺴﺎس ﻣﻴﮑﻨﻨﺪ.ﮔﺮﭼ&#= 65258; ﺯﻥ ﺷﻮﻫﺮ ﺩﺍﺭ'= ﻭ ﻳﺎ ﻣﺮﺩ ﺯﻥ ﺩﺍ= ﺭ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﻭ = ﺣﺘﻰﺑﺮﺍﻯ ﺁﺭﺍﻳﺶ ﻭ ﺯﻳﻨ&= #65174; ﺳﮑﺴﻰ ﻫﻤﺮﺍﻫ&#= 65166;ﻥ ﻋﺮﻭس ﺍﺯ ﺩﺧﺘ&#= 65198;ﺍﻥ ﻳﺎ ﻫﻢ ﺩﻭﺷﺎﻥ = ﺑﺰﺭﮔﺴﺎﻝ' ﻳﻚ ﭘﺎ ﺧﻮﺩﺭﺍ = ﻋﺮﻭس ﺳﮑﺴﻰ'ﺑﺮﺍﻯ ﺩ&= #65267;ﮕﺮﺍﻥ ﻏﻴﺮ ﺍﺯ ﺷﻮﻫﺮ&= #65165;ﻥ ﺧﻮﺩ ﻧﺸﺎﻥ ﻣﻴ&= #65194;ﻫﻨﺪ.ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺯﻥ &= #65169;ﺘﻰ ﺯﻧﺪﻩ ﺑﭙﺎﻳﺶ &= #65259;ﺮ ﻫﻨﺮﻯ ﻭ ثرﻭﺗ= 5264; ﻭ ﺍﺣﺘﺮﺍﻣﻰ ﭘ&= #65198; ﻫﻮس ﻣﻰ ﺭﻳﺰﻳ&#= 65256;ﺪ. </spa= n>ﺍﻣﺎ ﺍﻧﺴﺎʌ= 53; ﺳﻴﺮ ﺍﺯ ﺳﮑس'ﻳﺎ ﺳﺎ&= #65247;ﺨﻮﺭﺩﻩ ﻭ ﻳﺎ ﺩﺍﺭﺍﻯ ﻋ= ﻮﺍﺭﺽ ﻣﺤﺮﻭﻡ ﮐﻨﻨﺪ&#= 65257; ﺍﺯ ﺳﮑس'ﻭ ﻳﺎ ﺩ= ﺭ ﺩﺭﻭﻳﺸﺎﻥ ﺑﺎ &= #65165;ﺭﺍﺩﻩ ﻭ ﺻﺎﺩﻕ'ﻭﻟﻰ ﻋ= ﺎﻗﻞ ﻭ ﻋﺎﻣﻞ ﻭ ﻋﺎﺷ= ﻖ ﭘﻴﺸﻪ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ'ﺩﺭﺗﮑﺎﻣ= 5246; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩﺭﺍ'ﻭﺍﺟﺐ ﺗﺮ ﺍﺯ ﺗﺤﻘﻖ ﻫ= ﻮﺳﻬﺎﻯ ﺳﮑﺴی ﺨﻮﻳﺶ ﻣ&#= 65268;ﺪﺍﻧﻨﺪ. ﭘس ﺩﻭﺭﻯ ﺍﺯ ﺯ&= #65255;ﺎﻥ ﻭﺣﺘی اﺯ ﻣﺮﺩ= 5165;ﻥ ﮐﻪ ﺟﺰ ﺍﺯ ﺳﮑس و أرّ و تیز ﺣﺮ= ;ﻓﻰ ﻧﺪﺍﺭﻧﺪ'ﺑﺨﻮ&#= 65193; ﻓﺮﺻﺖ ﺍﺩﺍﻣﻪ &= #65175;ﻤﺮﮐﺰﺍﺕ ﻭ ﺗﻮﺳّﻠﺎﺕ ﻋ&#= 65170;ﺎﺩﻯ ﺑﺎ ﻭﺳﺎﺋﻞ ﺍﻟ&= #65260;ﻰ' ﺩﺭ ﺣﻀﻮﺭ ﺫﻫﻨ&= #65264; ﺧﻮﻳﺶ ﻣﻴﺪﻫﻨ&#= 65194;.ﺗﺎ </spa= n>ﺍﮔﺮ ﺑﺎﺯﮔʌ= 08;ﺘﻰ ﺑﺨﻠﻖ ﻭ ﺗﻮﻟﺪ = ﺩﻭﻡ ﺍﻟﻬﻰ ﺩﺍﺷﺘﻨ&#= 65194;' ﻭ ﻧﻴﺰ ﺗﻮﺍﻥ ﻣ= ﺎﻟﻰ ﻭﺟﺴﻤﻰ ﻭ ﺭﻭﺍ&= #65255;ﻰ ﺑﻮﺩ'ﺑﮑﺎﺭ ﺳﮑ&= #1587; ﺩﺭ ﺣﺪﻭﺩ ﺗﻮﻟ&= #65268;ﺪ ﻣثل ﺑﺎ ﺟﻨس ﻣ= 5192;ﺎﻟﻒ'ﻭﻣﻮﺭﺩ ﭘﺴﻨﺪ ﻋﻘﻠﻰ ﻭ = ﺭﻭﺣﻰﺑﻨﻤﺎﻳ= 5194;.ﻭ ﺍﻟّﺎ ﺍﻳﻦ ﻋﻘ&#= 65268;ﺪﻩ ﺑﺴﻴﺎﺭﻯ اﺯ ﺁ&#= 65199;ﺭﺩﮔﺎﻥ ﻣﺮﺩ'ﺍﺯ ﻫﻮﺳﻬ&= #65166;ﻯ ﺧﻴﺎﻧﺖ ﺁﻣﻴﺰ &= #65199;ﻧﺎﻥ ﺯﻳﺒﺒﺎﻯ ﺧﻮﺩ &= #65251;ﻴﺒﺎﺷﺪ ﮐﻪ ﺍﺯ ﻏﻀﺐ ﻣﻴ= ﮕﻮﻳﻨﺪ'ﺯﻥ ﺯﻳﺒﺎ ﺍﺯ ﺁﻥ ﺩ= ﻳﮕﺮﺍﻥ ﺍﺳﺖ. ﭘس ﺭﺍﺑﻄ&= #65258; ﻫﻨﺮ ﻭﻗﺘﻰ ﺑﺎ = ﺟﻨس ﻭ ﺳﮑس ﻫﻤﺮﺍﻩ &= #65169;ﻮﺩ' ﻧﺎﻡ ﻋﺸﻖ ﺑﺨﻮ&= #65193; ﻣﻴﮕﻴﺮﺩ.ﮐﻪ ﻫ&= #65250; ﻋﺸﻘﻰ ﻭ ﻫﻢ ﻫﻨ= ﺮﻣﻨﺪﻯ ﺩﺭ= ﮐﺎﺭ ᥽= 5;ﻴﺴﺖ. ﺟﺎﻟﺐ ﺍﻳﻨﮑﻪ &= #65175;ﻤﺎﻡ ﺻﻨﺎﻳﻊ ﻇﺮﻳﻔ&#= 65258; ﻭ ﻫﻨﺮﻫﺎﻯ ﺯﻳ&= #65170;ﺎ ﺩﺭ ﺍﻧﺴﺎﻧﻬﺎ'&= #65261; ﻳﺎ ﺧﺮﻳﺪﺍﺭﺍ&#= 65253; ﺁثاﺭ ﻫﻨﺮﻯ ﺁ= 5255;ﺎﻥ'ﻧﺘﻴﺠﻪ ﺳﻠﻴﻘﻪ ﻭ ﺧﻮﺍ&= #65203;ﺘﻪ ﻫﺎﻯ ﺯﻧﺎﻥ ﺁﻧ&= #65260;ﺎ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺑﻐ= ﺮﻳﺰﻩ ﺟﻨس ﻭ ﻫﻮس ﺯﻧ&#= 65166;ﻥ ﺑﺴﺘﮕﻰ ﺩﺍﺭﻧ&#= 65194; ﮐﻪ ﻣﺮﺩﺍﻥ ﺭﺍ = ﮐﺴﺐ ﻣﺎﻝ ﻭﻣﻘﺎﻡ ﻭ&= #65239;ﺪﺭﺕﺟﺴﻤﻰ ﻭﺩﻳﮕﺮﺍﻓﺘﺨ= 5166;ﺭﺍﺕ ﺁﻧﻬﺎ ﻋﻤﻠﺎ ﺑ&= #65198;ﺍﻯ ﺍﺭﺿﺎﻯ ﺯﻧﺎﻥ &= #65191;ﻮﺩ'ﺑﭙﺎﻯ ﺁﻧﻬﺎ ﻣﻰ ﺭﻳﺰ&= #65255;ﺪ.ﮔﻮﺋﻰ ﺯﻧﺎﻥ ﻣﺤﺮﻙ ﺍ&= #65239;ﺘﺼﺎﺩ ﻭ ﺻﻨﻌﺖ ﻭ ﻫﻨﺮ= ﺩﺭ ﺟﻬﺎﻥ ﻫﺴﺘﻨﺪ.&= #64404;ﺮﭼﻪ ﺍﮔﺮ ﺍﻧﺴﺎﻥ ﻋ&= #65166;ﻃﻔﻰ ﺷﻮﻧﺪ'ﺧﺮﺝ ﺍﻃ&= #65236;ﺎﻝ ﺧﻮﺩ ﻣﻴﮑﻨﻨﺪ'&= #64400;ﻪ ﺑﺎﺯ ﺩﺧﺘﺮﺍﻥ &= #65255;ﺼﻴﺐ ﺑﻴﺸﺘﺮ ﺍﺯ ﭘﺴ&= #65198;ﺍﻥ ﺩﺍﺭﻧﺪ.ﻭﻫﻤﻴ&#= 65208;ﻪ ﺯﻧﺎﻥ ﺍﮔﺮ ﺩﺧ&= #65176;ﺮ ﺑﺰﺍﻳﻨﺪ ﺧﻮﺭ&#= 65203;ﻨﺪ ﺗﺮ'ﻭ ﭼﻮﻥ ﭘﺴﺮ= ﺑﻴﺎﻭﺭﻧﺪ'ﺗﻨ&= #65260;ﺎ ﺳﮑﻮﺕ ﺑﺮﺍﻯ ﺭ&= #65215;ﺎﻯ ﺧﺪﺍ ﻭ ﺷﻮﻫﺮ ﺧ= ﻮﺩ ﺩﺍﺭﻧﺪ.<o:p></o:p></sp= an> ﺻِﺮﻑ ﻧ= ﻈﺮ ﺍﺯ ﻣﻨﺸﺄ ﻫﻨﺮ'= ﺩﺭ ﻣﻈﻬﺮ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﺁﻥ'ﻣﻠﺎﺣﻈﻪ ﻣ&= #65268;ﺸﻮﺩ ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﺩ&= #65197;ﻣﺮﺣﻠﻪ ﺍﻭﻝ ﺑﻤﻮﻓّﻘ= 5268;ّﺘﻬﺎﻯ ﺫﺍﺗﻰ ﺧﻮﺩ ﻣﻴ&= #64345;ﺮﺩﺍﺯﺩ.ﮔﺮﭼ= 5258; ﺩﺭ ﺍﺑﺘﺪﺍ ﻫﻨ&= #65198;ﻣﻨﺪ ﺑﻨﺎﻡ ﻭﺷﻬﺮﺕ &= #65175;ﻮﺟّﻪ ﻧﺪﺍﺭﺩ.ﻭ ﺍﺳﻢ = ﻣﺴﺘﻌﺎﺭ ﺍﻧﺘﺨﺎﺏ ﻣﻴﮑ&#= 65256;ﺪ.ﻭﻟﻰ ﺑﻌﺪﺍ ﻣﺎﺳﻚ ﺍ&= #65199; ﭼﻬﺮﻩ ﺑﺮ ﻣﻴﺪ&= #65165;ﺭﺩ. ﻗﺒﻠﺎ ﻟﺬﺕ ﻧﺪ&= #65165;ﺷﺘﻪ' ﭼﻮﻥ اﺣﺴﺎس ﺧ= 5262;ﺩ ﮐﻢ ﺑﻴﻨﻰ ﺩﺍﺭ&= #65193;.ﻭ ﺑﺄثر ﺳﺤﺮﺁﻣA= 268;ﺰ ﻫﻨﺮﺧﻮﺩ ﺩﺭ ﺩ&= #65267;ﮕﺮﺍﻥ ﺁﮔﺎﻩ ﻧﺒﻮﺩﻩ &= #65165;ﺳﺖ.ﻭ ﻣﻌﺘﺮﻑ ﺑﻤﻌﺎ&#= 65267;ﺐ ﻫﻨﺮﻯ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ ﮐﻪ ﺑﻌﺪﻫﺎ ﻣﺮ&= #65175;ﻔﻊ ﻣﻴﻨﻤﺎﻳﺪ.ﻭﺣ&#= 65176;ﻰ ﺍﮔﺮ ﻋﻘﺪﻩ ﻫﺎ&= #65263; ﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ' = ﭼﻮﻥ ﺳﮑس ﻣﺨﻔﻰ ﻣﻴ&#= 64401;ﻨﻨﺪ. ﻭﻟﻰ ﺩﺭﺁثاﺭ = 5259;ﻨﺮﻯ ﺑﺎﺯﭘﻴﺪﺍ ﻣﻴ&#= 65208;ﻮﺩ.ﻭﻗﺒﻠﺎ ﻣﺘﻮﺟّﻪ ﻇﻬﻮ= 5197; ﻣﻌﺎﻳﺐ ﺧﻮﺩ ﺩ&= #65197;ﻫﻨﺮ ﻧﺒﻮﺩﻧﺪ.ﺗﺮس &#= 65165;ﺯ ﺭﻗﻴﺐ ﺗﺠﺎﺭﻯ</= span> </spa= n>ﺩﺭﻫﻨﺮ ﺧﻮʋ= 93;'ﻧﺎﻡ ﻣﺴﺘﻌﺎﺭ ﺍﻧﺘ&#= 65192;ﺎﺏ ﮐﺮﺩﻩ'ﻭ ﻳﺎ ﺍﺯ= ﺗﺮس ﻧﻘﺪ ﻧﺎﻗﺪﺍﻥ'&= #65165;ﺯ ﺗﻌﺒﻴﺮﺍﺕ ﻫﻨ&#= 65198;ﻯ ﺍﻭ.ﮐﻪ ﺑﻌﻨﻮﺍ&= #65253; ﺗﺎﺯﻩ ﮐﺎﺭ ﺳﺨ&= #65174; ﺑﻮﻯ ﻣﻴﺘﺎﺧﺘ&#= 65256;ﺪ. ﺿﻌﻒﻣﻮﺿﻮﻋﺎ= 5173; ﻫﻨﺮﻯ ﺩﺭ ﺁثا= 5197; ﺍﻭﻟﻴّﻪ'ﺑﺮ ﺧ&#= 65262;ﺩ ﻫﻨﺮﻣﻨﺪ ﺁﺷﮑ&#= 65166;ﺭ ﺑﻮﺩﻩ'ﻭ ﻟﺬﺍ ﺑ= ﺎ ﻧﺎﻡ ﻣﺴﺘﻌﺎﺭ &= #65251;ﺨﻔﻰ ﻣﻴﺸﺪﻩ ﺍﺳﺖ.ﻭ = ﺑﺨﺼﻮﺹ ﺩﺭ ﮐﺎﺭﻫﺎﻯ ﺍ&= #65261;ﻟﻴﻪ ﻫﻨﺮﻣﻨﺪ ﺍﻟﻬ&#= 65264;' ﻓﻄﺮﻯ ﺑﻮﺩﻥ ﮐ&= #65166;ﺭﻫﺎﻳﺶ'ﻧﺎﺷ= 5264; ﺍﺯ ﻋﻘﺎﻳﺪ ﻣﺘ&= #65166;ﻓﻴﺰﻳﻚ ﮐﻮﺩﮐﻰ'ﮐﻪ ﺍﺯ = ﻣﺤﻴﻂ ﻭﻭﺍﻟﺪﻳﻦ ﺩﺍ&#= 65197;ﺩ.ﺩﺭ ﮐﺎﺭ ﻫﻨﺮ ﺧﻮﺩ = ﻧﻤﻰ ﺧﻮﺍﻫﺪ ﻭﺍﺭﺩ &= #64400;ﻨﺪ.ﮔﺎﻫﻰ ﺁﻏﺎﺯ ﺗﻮﻟﻴﺪ &= #65259;ﻨﺮﻯ ﻧﻴﺎﺯ ﺑﭙﻮﻝ ﻭ = ﻓﺮﻭﺵ ﻫﻨﺮﺩﺍﺭﺩ.ﻭ ﺑ&= #65198;ﺍﻯ ﺑﺎﺯﺍﺭﻯ ﺑﻮﺩ&#= 65253; ﻧﺎﻡ ﻣﺴﺘﻌﺎﺭ &= #65165;ﺧﺘﻴﺎﺭ ﮐﺮﺩﻩﺍﻧﺪ. ﻭﻟ&= #65264; ﻭﻗﺘﻰ ﺷﻬﺮﺕﻫ&#= 65256;ﺮﻣﻨﺪ ﺑﻴﺸﺘﺮ ﺷﺪ' ﻭ ث= رﻭﺕ ﻧﻴﺰ ﺑﺪﺳﺖ ﺁﻣ&= #65194;'ﻭﻭﺭﺯﻳﺪﮔﻰ ﺍﻭ ﺑﻴﺸﺘﺮ ﺷﺪ'= ﺑﺨﺎﻃﺮ ﻣﺼﺎﺣﺒﻪ ﻫﺎی &#= 65175;ﺒﻠﻴﻐﺎﺕ ﺗﺠﺎﺭﻯ' ﻟﺎﺯﻡ = ﻣﻴﺸﻮﺩ ﻧﺎﻡ ﺍﺻﻠﻰ ﺧﻮ&= #65193;ﺭﺍ ﺑﮑﺎﺭ ﮔﻴﺮﺩ. ﺩ= ﺭ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65166;ﺩﻯ'ﻫﺮﭼﻪ ﺑﺨﻮﺍﻫﻨﺪ ﺗﻮ&#= 65165;ﺿﻊ ﮐﻨﻨﺪ'ﻭ ﻧﺎﻡ ﻣ= ﺴﺘﻌﺎﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;'ﺑﺎﺯ ﻓﻄﺮﺗﺎ ﻧﻴﺎﺯ&#= 65251;ﻨﺪ ﺷﻬﺮﺕ ﻭ ثرﻭﺕ &#= 65261; ﺍﺣﺘﺮﺍﻡ ﺟﺎﻣ&#= 65228;ﻪﻫﺴﺘﻨﺪ. ﺩﺭ ﮔﺬﺷﺘﻪ ﻫﺎ = ﻫﻨﺮﻣﻨﺪﺍﻥ ﺍﻣﻀﺎﻯ ﺧﻮﺩﺭ&#= 65165; ﺩﺭﺁﺭ ﺧﻮﺩ ﻧﻤ&= #65264; ﮔﺬﺍﺷﺘﻨﺪ.ﻭ ﻟ&= #65196;ﺍ ﻫﻴﭻ ﮔﺎﻩ ﺷﻬﺮ&= #65173; ﻧﻤﻰ ﻳﺎﻓﺘﻨﺪ.&= #65261; ﺷﺨﺼﻴّﺖ ﻫﻨﺮ= 5251;ﻨﺪ ﻣﺨﻔﻰ ﻣﺎﻧﺪﻩ'&= #65261; ﺣﺘﻰ ﺍﻓﺴﺎﻧﻪ&#= 65165;ﻯ ﻣﻴﺸﺪ. ﻟﺬﺍ ﺩﺭ= ﻗﺪﻳﻢ ﻫﻨﺮ ﺑﺪﻭﻥ ﻫﻨ&= #65198;ﻣﻨﺪ ﺯﻳﺎﺩ ﺑﻮﺩ.ﺑﺨ&= #65212;ﻮﺹ ﺍﻳﻨﮑﻪ ﺑﻴﺸﺘ&#= 65198; ﺩﺭ ﮔﺬﺷﺘﻪ ﻫﺎ'= ﺩﺭ ﮐﺴﺐ ﻋﻠﻮﻡ ﻭ ﺍ= ﻣﻮﺭ ﺍﺟﺘﻤﺎﻋﻰ'ﻭ ﺍ&= #65267;ﻨﮑﻪ ﺑﻨﺤﻮﻯ ﺩﻳﻨﻰ &= #65169;ﺎ ﺳﻠﻮﻙ ﻓﮑﺮ ﮐﺮ&= #65193;ﻧﺪ'ﮐﺎﺭ ﺧﻮﺩﺭﺍ ﺑﺮﺍﻯ &= #65191;ﺪﺍﻭﻧﺪ ﻗﺮﺍﺭ ﻣﻴﺪﺍﺩ&#= 65255;ﺪ.ﭘس ﺩﺭ ﺁثاﺭ ﺧﻮﺩ &#= 65165;ﻣﻀﺎ ﻧﻤﻰ ﮔﺬﺍﺷﺘﻨ&#= 65194;'ﻭ ﻧﻮﻋﻰ ﻣﺒﺎﺭﺯ&#= 65257; ﺑﺎﺧﻮﺩ ﺧﻮﺍﻫ&#= 65264; ﺍﺑﺮﺍﺯ ﻣﻴﺪﺍ&#= 65207;ﺘﻨﺪ.ﺍﻟﺒﺘﻪ ﺍﮐﻨﻮﻥ ﻧﻴﺰ ﺍ&= #65267;ﻨﮕﻮﻧﻪ ﺍﻓﺮﺍﺩ ﻫﺴﺘﻨ&#= 65194;' ﻭ ﺷﻨﺎﺧﺘﻪ ﻧﻤ&= #65268;ﺸﻮﻧﺪ. ﻣﻊ ﺫﻟﻚ ﺁثاﺭ &#= 65239;ﺪﻳﻢ ﮔﻢ ﻧﺎﻡ'ﺑﻌﻨﻮ&= #65165;ﻥ ﺗﻌﺒﻴﺮ ﺟﻤﻌﻰ &= #65261; ﻣﺤﺼﻮﻝ ﻣﻠّﻰ &#= 65187;ﻔﻆ ﺷﺪﻩﺍﻧﺪ.ﻫﺮﮐ&#= 65166;ﺭ ﻫﻨﺮﻯ ﺩﺭ ﺁﻏﺎ&= #65199; ﺁﻥ ﺑﺼﻮﺭﺕ ﮐﺎ&= #65197; ﺟﻤﻌﻰ ﺑﻮﺩﻩ'ﻭ = ﺑﻨﺎﻡ ﻭﺣﺪﺕ ﺟﺎﻣﻌﻪ &= #65261; ﺳﻮﺳﻴﺎﻟﻴﺰﻡ &#= 65255;ﻴﺰ ﻧﻤﻮﻧﻪ ﻫﺎﻯ ﻓ&= #65256;ﺎ ﻧﺎﭘﺬﻳﺮﻯ ﺩﺍ&#= 65197;ﻧﺪ.ﺑﺨﺼﻮﺹﮔA= 198;ﻭﻩ ﻃﺮﻳﻘﺘﻬﺎﻯ ﻣ&#= 65196;ﻫﺒﻰ ﻭ ﻓﮑﺮﻯ'ﮐﻪ ﺩﺭ= ﻣﻘﺎﺑﻞ ﺍﻓﮑﺎﺭﺑﺪﺍﺋ= 5264; ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ &= #65261; ﺩﺍﺭﺩ. ﻭ ﺟﺎﻣﻌ= ﻪ ﺧﻮﺩ ﻣﻌﻤﺎﺭ ﺃ&= #1579;رﻫﻨﺮﻯ ﻣﻴﺒﺎﺷﺪ.ﻭﺩﺭ &= #65255;ﺴﻠﻬﺎﻯ ﺑﻌﺪﻯ ﺗﺼﺤﻴﺢ &= #65261; ﺗﮑﻤﻴﻞ ﻣﻴﮕﺮ&#= 65193;ﺩ.ﻭ ﺑﺎ ﺍﻳﻦ ﺭﻭﺵ ﭘ= ﻴﺸﻨﻬﺎﺩ ﺑﻌﺪﻯ ﻣﻴﮕﺮﺩ&#= 65193;.ﺁﻧﮕﺎﻩ ﺍﺧﻠﺎﻕ ﻭ ﺍﻓﮑ&= #65166;ﺭ ﺟﻤﻌﻰ ﺷﺎ= ;ﻳﻊ'ﺩﺭ ﺁثاﺭ ﻫﻨﺮﻯ ﻫ= 5256;ﺮﻣﻨﺪﺍﻥ ﻣﻨﻌﮑس ﻣﻴﮕﺮ= 5193;ﺩ.ﺍﻳﻦ ﺭﻭﺵ ﺗﮑﺎﻣﻞ ﺑ&= #65166;ﻧﻘﺪ ﻫﻨﺮ ﺑﻄﻮﺭ ﺟﻤ&= #65228;ﻰ ﻭ ﻗﺒﻴﻠﻪﺍﻯ'ﺗ&= #65166; ﺳﺮﺣﺪّ ﺗﻌﻠﻴ= 5250; ﻃﻔﻞ ﺧﻮﺏ ﺍﺳﺖ.= ﻋﻠﻢ ﻭ ﻋﻘﻞ ﻭ ﺻﺒﺮ ﻭ= ; ﻋﺎﺩﺕ ﻭ ﻏﻴﺮﻩ'ﺍﺯ ﻓﺮ= ﻫﻨﮓ ﺟﺎﻣﻌﻪ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﺍﻣﺎ ﺩﺭ ﺁثاﺭ ﺃﺩﺑ= 740; ﺠﺪﻳﺪ ﻧﻴﺰ ﮔﺎ&= #65259;ﻰ ﺃثر ﺭﻭﺡ ﺟﻤﺎ= 5227;ﻰ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ.&= #65251;ﺎﻧﻨﺪ ﻟﻐﺖ ﻧﺎﻣﻪ ﻫﺎ = ﻭ ﮐﺘﺐ ﺗﺎﺭﻳﺨﻰ'&= #65169;ﻨﺎﻡ ﻫﻢ ﺁﻫﻨﮓ ﮐﻨﻨ&= #65194;ﻩ ﻭ ﮔﺮﺩﺁﻭﺭﻯ ﮐ&= #65256;ﻨﺪﻩ'ﺩﺭ ﻓﺮﻫﻨﮓ ﺟﺎﻣﻌ&#= 65258; ﺑﺎﻗﻰ ﻣﻴﻤﺎﻧ&#= 65256;ﺪ.ﻣﺪﻳﺮﻳّﺖ ﻭ ﺳﻴﺎﺳﺖ ﻭ ﺗﺴ= ﻠّﻂ ﻓﺮﺩﻯ ﺩﺭ ﺍﻳﻦ = ﮐﺎﺭ ﮔﺮﺩﺁﻭﺭﻯ ﻫﺎ &= #65251;ؤثّرﻫﺴﺘﻨﺪ= .ﻣﺎﻧﻨﺪ ﺷﺎﻫﮑﺎﺭﻫﺎﻯ &#= 65183;ﻬﺎﻧﻰ ﻭﻣﻠّﻰ'ﻭ ﺑﺮﺍ&#= 65263; ﭘﺎﺩﺷﺎﻫﺎﻥ ﻳ&#= 65166; ﺷﺨﺼﻴّﺘﻰ ﻗﻠ= 5250; ﻓﺮﺳﺎﺋﻰ ﻣﻴﮑ&#= 65198;ﺩﻧﺪ .<o:p></o:p> ﺁثاﺭﻫ&#= 65256;ﺮﻯ'ﻭ ﺃﺩﺑﻰ ﺟﺎﻣﻌﻪ &= #65169;ﺪﺍﺋﻰ ﮐﺎﻣﻠﺎ ﺭﻧﮓ ﺍ&= #65183;ﺘﻤﺎﻋﻰ ﺩﺍﺭﺩ.ﻭ ﺟﺎﻣﻌ&= #65258; ﺧﻮﺩ ﺳﺎﺯﻧﺪﻩ &= #65259;ﻨﺮ'ﻭ ﺧﻮﺩ ﺍﻟﮕﻮﻯ ﺧ&= #65262;ﻳﺶ ﻣﻴﺒﺎﺷﺪ ﻭ ﮐﻤ&= #65176;ﺮ ﺷﺎﻋﺮﻯ ﻳﺎ ﻫﻨ&= #65198;ﻣﻨﺪﻯ ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ' = ﮐﻪ ﺑﺮﺍﻯ ﺩﻝ ﺧﻮﺩ&= #65205; ﺷﻌﺮ ﺑﺨﻮﺍﻧﺪ'&= #65261; ﻫﻨﺮﻧﻤﺎﺋﻰ ﮐ&#= 65256;ﺪ ﻣﮕﺮ ﺷﺎﻋﺮﺍﻥ &= #64400;ﺎﻣﻞ ﺍﻟﻬﻰ'ﮐﻪ ﺣﺘﻰ = ﺍﮔﺮ ﺍﺯ ﻧﺎﭼﺎﺭﻯ'ﻧ&= #65166;ﻡ ﺯﻭﺭﻣﻨﺪﺍﻥ ﺍ&#= 65183;ﺘﻤﺎﻋﻰ ﺭﺍ ﺧﻄﺎﺏ ﻭ ﻣﻄ= ﺮﺡ ﮐﻨﻨﺪ'ﺑﺎﺯ ﻣﻨ&= #65224;ﻮﺭ ﺁﻧﻬﺎ ﻣﺮﺍﺗﺐ&#= 65165;ﻟﻬﻰ ﻣﻴﺒﺎﺷﺪ.ﻭﻟﺬ&#= 65165; ﺍﺳﺎﻣﻰ ﺍﻓﺮﺍ&#= 65193;ﺭﺍ ﺑﺸﮑﻠﻰ ﻣﻄﺮﺡ &= #65251;ﻴﮑﻨﻨﺪ'ﮐﻪ ﺑﺮﺍﻯ ﺻﺎﺣﺐ ﻧ&= #65166;ﻡ ﺷﻬﺮﺕ ﺟﺪﻳﺪ'ﻭ = ﺑﺮﺍﻯ ﻫﻨﺮﻣﻨﺪ ﺍﻣﮑ&#= 65166;ﻥ ﻣﻨﺴﻮﺏ ﮐﺮﺩﻥ &= #65255;ﺎﻡ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻋﻘﻴﺪﻩ ﺑﺎﺷﺪ. = ﻭ ﺑﻌﺪﻫﺎ ﻫﻤﺎﻥ &= #65165;ﺳﺎﻤﻰ ﺟﺪﻳﺪ'ﺷﻬﺮﺕ ﺗ&= #65166;ﺯﻩ ﺁﻥ ﺍﻓﺮﺍﺩ ﻣﻴ&= #64405;ﺮﺩﺩ. ﻣﻮﺟﻮﺩﺍﺕ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﻭ ﺍﺣﺴﺎﺳﺎﺕ ﺟ&= #65252;ﻌﻰ ﺧﻮﺩﺭﺍ'ﺩﺭ ﺷﻌ&= #65198; ﻭ ﻫﻨﺮ ﻣﻴﺂﻭﺭ&= #65193;.ﻭ ﻗﺼﻴﺪﻩ ﺳﺮﺍﻳ&#= 65166;ﻥ ﻗﻮﻣﻰ ﺑﺰﺭﮒ ﭘ&= #65268;ﺪﺍ ﺷﺪﻧﺪ'ﮐﻪ ﺑﻴﺸ&= #65176;ﺮ ﻳﻚ ﺟﻤﻊ ﻣﻮﺭﺩ = ﺧﻄﺎﺏﺁﻧﻬﺎ ﺍﺳﺖ ﺗﺎﻓﺮﺩﻯ. = ﻭ ﺷﻨﻮﻧﺪﻩ ﻫﺎ ﺧ&= #65262;ﺩﺭﺍ ﺿﻤﻦ ﺁﻥ ﺟﻤﻊ ﺗ= ﺼﻮﺭ ﻣﻴﮑﻨﻨﺪ ﺗﺎ ﺧ&= #65262;ﺭﺳﻨﺪ ﻣﻴﺸﻮﻧﺪ. ﭼﻮﻥ = ﻣﺘﻔﮑّﺮ ﻭ ﻫﻨﺮﻣﻨﺪ ﺩﺭ&= #65259;ﺮ ﺟﺎﻣﻌﻪ'ﺁﻳﻨﻪ &= #65153;ﻥ ﻗﻮﻡ ﺩﺭ ﺍﺧﻠﺎ&= #65237; ﻭ ﻋﺎﺩﺍﺕ ﻭ ﻋﻘ= ﺎﻳﺪ ﻣﻴﺒﺎﺷﺪ'ﻟﺬﺍ &= #65259;ﺮ ﺍﺑﺪﺍﻉ ﻭ ﻧﻮﺁ&= #65261;ﺭﻯ'ﺗﻨﻬﺎ ﺩﺭ ﻫﻤﺎﻥ ﺟﺎﻣ&= #65228;ﻪ ﻣﻴﺘﻮﺍﻧﺪ ﻣﺤ&#= 65236;ﻮﻁ ﺑﺎﺷﺪ.ﺣﺘﻰ ﻧﻮ&= #65153;ﻭﺭﻯ ﻋﺮﻓﺎﻧﻰ ﻭ ﺳﺒ&= #65242; ﺳﻠﻮﮐﻰ ﺟﺪﻳﺪ &= #65183;ﻤﻌﻰ ﺍﺳﺖ.ﻭ ﺩﻭﺭ ﺍﺯ= ﺧﻮﺩ ﺧﻮﺍﻫﻰ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺍﻟﻬﻰ'ﮐﻪ ﺻﻔﺎ&= #65173; ﻭ ﻣﺰﺍﻳﺎﻯ ﺟﺎ&= #65251;ﻌﻪ ﻋﺮﻓﺎﻧﻰ ﺧﻮﺩ&#= 65197;ﺍ ﻣﻴﺴﺘﺎﻳﺪ. ﻟﺬ&= #65165; ﻣﻮﺿﻮﻉ ﺷﻌﺮ ﻭ = ﻫﻨﺮ ﺍﻳﻦ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﻓﺮﺩﻯ' ﻭﺷﺨﺼﻰ = ﻧﺒﻮﺩﻩ' ﺑﻠﮑﻪ ﻇﺎﻫﺮﺍ &= #65193;ﺭ ﺑﺎﺭﻩﺳﺮﺷﻨﺎ= 5203;ﺎﻥ ﻭ ﻗﻬﺮﻣﺎﻧﺎﻥ &= #65203;ﻴﺎﺳﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ'ﺑ&= #65192;ﺼﻮﺹ ﺩﺭﺍﻣﻮﺭ ﺳﻠﻮ&#= 64400;ی ﺒﻨﺠﺎﺕ ﺭﺳﻴﺪ&#= 65257;ﺃﻧﺪ'ﻣﻮﺿﻮﻉ ﺷﻌﺮ ﻣﻴﮕﺮﺩﺩ.&= #65261;ﺩﺭ ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﺍ&= #65203;ﺖ'ﮐﻪ ﺍﺳﺎﻃﻴﺮﻣﻠّA= 264; ﻭ ﻗﻬﺮﻣﺎﻧﺎﻥ &= #65165;ﻓﺴﺎﻧﻪﺍﻯ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧ&#= 65194;. ﺍﺷﻌﺎﺭ ﻳﻮﻧﺎ&#= 65255;ﻰ ﺩﺭ ﺑﺎﺭﻩ ﺟﻨﮓ = ﺗﺮﻭﺍ ﻭ ﺟﻨﮓ ﺭﺳﺘﻢ ﻭ= ﺳﻬﺮﺍﺏ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺩ&#= 65197; ﺯﻣﺎﻥ ﻣﺎ'ﺑﺘﺪ&= #65197;ﻳﺞ ﺍﺭﺯﺵ ﺟﻤﻌﻰ ﻭ = ﻫﻨﺮﻯ ﺁﻥ ﮐﻢ ﺷﺪﻩ.ﻭ ﻫ= ;ﻨﺮﻣﻨﺪﺍﻥ ﺗﻨﻬﺎ ﺍﺯ ﺍﻋﻤ&= #65166;ﻕ ﺍﺣﻮﺍﻝ ﺧﻮﺩ ﮔ&= #65236;ﺘﻨﺪ. ﮐﻪ ﺷﻌﺮ ﻭ</= span> &#= 65231;ﺰﻝ ﻭ ﺍﻣﻮﺭﻏﻨﺎﺋ&#= 65264; ﭘﻴﺪﺍ ﺷﺪﻧﺪ'ﮐ&= #65258; ﺭﻧﮓ ﺷﺨﺼﻰ ﺁﻥ = ﺁﺷﮑﺎﺭ ﺍﺳﺖ ﮐﻪ ﮐﺎﻣﻠ&= #65166;ﻥ ﺍﻟﻬﻰ ﻭﻗﺘﻰ ﺍ&= #65199; ﺧﻮﺩ ﻣﻴﮕﻮﻳﻨ&#= 65194;' ﭼﻮﻥ ﻫﻢ ﮐﺎﻣﻞ = ﺷﺪﻩﺍﻧﺪ'ﻭ ﻫﻢ ﺍﻧﺘﻈﺎﺭ ﺧ&= #65262;ﺍﻧﻨﺪﻩ ﺍﻳﻦ ﺑﻮﺩﻩ'ﮐﻪ = ﺍﺯ ﮔﻮﻳﻨﺪﻩ ﺭﻩ ﺭ&= #65235;ﺘﻪ ﺑﺸﻨﻮﻧﺪ.<o:p></o:p> ﺩ= ﺭ ﺻﻌﻮﺩ ﺗﮑﺎﻣﻞ &= #65227;ﻘﻠﻰ ﻭ ﺍﺧﻠﺎﻗﻰ ﺍﺯ = ﺳﻄﺢ ﺟﻤﻌﻰ ﮐﻪ ﺍﺯ ﺟ= ﺎﻣﻌﻪ ﮔﺮﻓﺘﻪ ﺷﺪﻩ'ﺩ&= #65197; ﺳﺎﻟﮑﺎﻥ ﺍﻳﻦ &= #65165;ﺣﻮﺍﻝ </spa= n>ﻏﻨﺎﺋﻰ ﺍﻧʌ= 28;ﮑﺎس ﺍﺣﻮﺍﻝ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭ ﺍﻟّﺎ ﻏﻴﺮ ﺳ&= #65166;ﻟﮑﺎﻥ ﺧﻮﺩ ﺑﺰﺭﮒ ﭘﻨ&= #65194;ﺍﺭﻯ ﺍﺯ ﻣﺤﻞ ﺗﮑﺒّ&#= 65198;'ﻫﺮﮔﺰ ﺍﺯ ﻧﺎﻟﻪ ﻭ ﻣﺸ= ﮑﻠﺎﺕ ﺩﺭ ﺧﻮﺩ ﺻﺤﺒﺖ = ﻧﻤﻰ ﮐﻨﻨﺪ.ﻭ ﻫﻤﻴﺸ&= #65258; ﻫﻨﺮﻣﻨﺪﺍﻧﻪ &#= 65261; ﻋﺎﻗﻠﺎﻧﻪ ﺑﺎ&#= 65247;ﺎﺁﻣﺪﻩ ﻭ ﺧﻮﺩﺭﺍ ﻣﻌﺮ&= #65235;ﻰ ﻣﻴﮑﻨﺪ. ﺍﻧﺴﺎ&= #65255;ﻰ ﮐﻪ ﺍﺯ ﺳﻄﺢ ﺟﺎ= ﻣﻌﻪ ﺑﺮﺗﺮ ﺷﺪ' ﺑﺎﺯ= ﺧﻮﺩ ﻭ ﺁثاﺭﺵ ﺑﺠﺎ= 5251;ﻌﻪ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ.&= #65261; ﻣﻮﺭﺩ ﺍﻓﺘﺨﺎ&#= 65197; ﺟﺎﻣﻌﻪ ﻣﻴﺸﻮ&#= 65193;.ﻭ ﺣﺎﻟﺖ ﺗﻘﺪس ﻭ &= #65165;ﺣﺘﺮﺍﻡ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨ&#= 65194;.ﻟﺬﺍ ﺟﺎﻣﻌﻪ ﻋﺎﻣﻞ &= #65175;ﮑﺎﻣﻠﺎﺕ ﻃﺒﻴﻌﻰ ﺩﺭ ﻓﮑ&= #65198; ﻭﺭﻭﺍﻥ ﺍﻓﺮﺍ&#= 65193; ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ.&= #65261; ﺣﺎﻓﻆ ﺗﮑﺎﻣﻠ&#= 65166;ﺕ ﻓﺮﺩﻯ ﻭ ﻧﮕﻬﺪ&= #65165;ﺭﻯ ﮐﻤﺎﻟﺎﺕ ﻧﺴﻠ&#= 65260;ﺎﻯ ﻗﺒﻠﻰ ﺍﺳﺖ. ﮔﺎ= ﻫﻰ ﺩﺭ ﻏﺰﻝ ﻋﺎﺭﻓ&= #65166;ﻥ ﺍﻟﻬﻰ ﮐﻪ ﺑﺮﺍ&= #65263; ﺩﻝ ﺧﻮﺩ ﺳﺮﻭﺩ&= #65257;ﺍﻧﺪ' ﺗﻌﺒﻴﺮﺍﺕ ﺟﻤ&#= 65228;ﻰ ﻧﻴﺰ ﻧﻬﻔﺘﻪ ﺩ&= #65165;ﺭﺩ.ﺯﻳﺮﺍ ﺁﺭﺍﻡ ﮐﻨﻨﺪﻩ &= #65261; ﺑﻴﺪﺍﺭ ﮐﻨﻨﺪ&#= 65257; ﻋﻮﺍﻃﻒ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺍﺳﺖ.ﮐﻪ ﺍﻳﻦ ﺧ= ﻮﺩ ﻫﺪﻑ ﮔﻮﻳﻨﺪﻩ &= #65207;ﻌﺮ ﻭ ﻏﺰﻝ ﻣﻴﺒﺎﺷ&= #65194;.ﺍﻟﺒﺘﻪ ﺍﻭ ﺍﺯ ﺧﻮﺍﻧﺪ&= #65253; ﺑﺮﺍﻯ ﺩﻝ ﺧﻮﺩ = ﺧﻮﺍﻧﻨﺪﻩ ﺧﻮﺍﻧﺪﻩ ﻣﻴﺸ&#= 65262;ﺩ.ﻭﻟﻰ ﺍﮔﺮ ﺷﻨﻮﻧﺪﻩ &= #65165;ﻯ ﻧﺒﺎﺷﺪ'ﺯﻭﺩ ﺳ&= #65198;ﺩ ﻣﻴﺸﻮﺩ. ﻣﺎﻧﻨ&= #65194; ﻣﺤﻤﺪ ﭘﻴﺎﻣﺒ&#= 65198; ﮐﻪ ﻫﻤﻴﺸﻪ می &#= 65192;ﻮﺍﺳﺖ ﺁﻳﺎﺕ ﮔﻔﺘﻪﻫ&#= 65166;ﻯ ﺧﻮﺩﺭﺍ'ﺍﺯ ﺩﻫ&= #65166;ﻥ ﺩﻳﮕﺮﺍﻥ ﺑﺸﻨ&#= 65262;ﺩ ﻭ ﺩﻭﺳﺖ ﻣﻴ= ﺪﺍﺷﺖ ﺗﺎ ﻧﻘﺪ ﺁﻥ ﮐﻨ= ﺪ'ﻳﺎ ﺍﺻﻠﺎﺣﻰ ﺩﺭ ﺁ&= #65253; ﺑﻨﻤﺎﻳﺪ . <o:p></o:p> ﻫﻨﺮ ﺭﺍ= ; ﺑﺪﻭ ﻗﺴﻤﺖ ﻓﺮﺩﻯ ﭼ&= #65262;ﻥ ﺷﻌﺮ ﻭ ﻧﻘّﺎﺷ&#= 65264;'ﻭ ﻳﺎ ﻗﺴﻤﺖ ﺩﻳﮕ&= #65198; ﺭﺍ ﺟﻤﻌﻰ ﻭ ﺍﺟ= ﺘﻤﺎﻋﻰ ﻣﻴﺪﺍﻧﻨﺪ ﻣﻌ&#= 65252;ﺎﺭﻯ ﻭ ﻧﻤﺎﻳﺶ. ﻭ ﺷﺎ= ;ﻳﺪ ﺑﺘﻮﺍﻥ ﺭﻭﺯﻯ &= #65193;ﺭﻙ ﻧﻤﻮﺩ. ﮐﻪ ﺍﺻﻮ= ﻟﺎ ﻫﻨﺮ ﺷﺨﺼﻰ ﻭﺟ&= #65262;ﺩ ﻧﺪﺍﺭﺩ ﺑﻠﮑﻪ &= #65259;ﻨﺮ ﻳﺎ ﺩﺭ ﺳﻄﺢ ﺟﻤ= ﻊ ﺍﻓﺮﺍﺩ ﻫﻢ ﺳﻄ&= #65186; ﻋﻘﻠﻰ'ﻭ ﻳﺎ ﺩﺭ= ﺳﻄﺢ ﻋﻘﻞ ﻋﻤﻮﻡ ﺗﻬ&= #65268;ّﻪ ﻣﻴﺸﻮﺩ.ﺯﻳﺮﺍ &= #65259;ﺪﻑ ﺧﻄﺎﺏ ﺑﺂﻧﻬﺎ &= #65165;ﺳﺖ.ﺩﺭﻫﻨﺮﻣ= 5256;ﺪ ﺧﻮﺩﻧﻤﺎﺋﻰ ﮔ&#= 65262;ﻳﻨﺪﻩ ﻭﻫﻨﺮﻣﻨﺪ'ﺍﮔ&#= 65198; ﻏﻴﺮ ﺍﻟﻬﻰ ﺑﻮ&= #65193;ﻩ ﺑﺎﺷﺪ'ﮐﻪ ﺑﺪﻧ&= #65170;ﺎﻝ ﺷﻬﺮﺕ ﻭ ثرﻭﺕ &#= 65165;ﺳﺖ.ﺣﺘﻰ ﻳﻚ ﺗﺎﺑﻠﻮﻯ ﻫ&= #65256;ﺮﻯ'ﮐﻪ ﺍﻧﻌﮑﺎس ﻓﮑﺮ &#= 65207;ﺨﺼﻰ ﺑﻮﺩﻩﺑﺎﺷﺪ ﺗ&#= 65170;ﺪﻳﻞ ﺑﺒﻴﺎﻧﻰ ﺟﻤﻌ&#= 65264; ﺷﺪﻩ ﺍﺳﺖ ﻳﺎ ﮔ= ﺮﻭﻫﻰ ﻫﻢ ﻓﮑﺮ ﻭ ﻫﻢ ﻣ= ;ﺸﮑﻠﺎﺕ ﺭﻭﺍﻧﻰ &#= 65259;ﻨﺮﻣﻨﺪ'ﻭ ﺑﺪﻧﺒﺎﻝ ﻫﺪﻑ &= #65203;ﻴﺎﺳﻰ ﻭﺍﺟﺘﻤﺎﻋﻰ ﺍ&#= 65199; ﺗﺎﺑﻠﻮﻫﺎﻯ ﻫ&#= 65256;ﺮﻯ ﺑﻮﺳﻴﻠﻪ ﭼﻨﺪ &= #65259;ﻨﺮﻣﻨﺪ'ﮐﻪ ﺩﺭ ﺁﻥ ﮐﺎﺭ ﮐﺮ= ﺩﻩﺍﻧﺪ'ﮐﻪ ﻋﻤﻠﺎ ﻳﻚ ﻫﻨﺮ&= #64400;ﻤﻨﺪ ﺭﻫﺒﺮ ﺩﻳﮕﺮ ﻫ&= #65256;ﺮﻣﻨﺪﺍﻥ ﺭﺍ ﺑﻌﻬﺪﻩ ﺩﺍ&= #65197;ﺩ.ﻭ ﺳﻠﻴﻘﻪ ﺍﻭ ﺣﺎ&= #64400;ﻢ ﺑﺮ ﺃثر ﻫﻨﺮﻯ &#= 65183;ﻤﻊ ﺍﺳﺖ. ﺷﺎﮔﺮﺩﺍ&= #65253; ﺁﺗﻠﻴﻪ ﻫﻨﺮﻣ&#= 65256;ﺪ' ﻣﻌﻤﻮﻟﺎ ﺍﻟﻬ&#= 65166;ﻡ ﺑﺨﺶ ﻣﻌﻠﻤﺎﻥ &= #65191;ﻮﺩ ﻣﻴﺸﻮﻧﺪ. ﻳﻚ ﭘ= ﺮﺳﺶ ﻏﻠﻂ ﺷﺎﮔﺮ= ;ﺩ ﻣﻌﻠﻢ ﺭﺍ ﺑﺘﻠ&= #65166;ﺵ ﻓﮑﺮﻯ ﺑﺮﺍﻯ ﺗ&= #65212;ﺤﻴﺢ ﻭﺍﺩﺍﺭ ﻣﻴﮑﻨ&#= 65194; ﻋﻴﺐ ﺳﺎﻟﻚ ﻭﺍ&= #65169;ﺪﺍﻉ ﭘﻴﺮ ﻧﻴﺰ ﺩﺭ ﺳ= ﻠﻮﻙ ﺑﺎﻫﻢ ﻫﺴﺘﻨﺪ.&= #65255;ﻴﺎﺯ ﺑﻴﻤﺎﺭﺍﻥ'ﻋﺎ&#= 65251;ﻞ ﻣﺤﺮﻙ ﮐﺸﻒ ﺩﺍ&= #65197;ﻭ'ﻭ ﻳﺎ ﺷﻨﺎﺧﺖ ﭘﺰ&= #65207;ﻚ ﺍﺯ ﺑﻴﻤﺎﺭﻯ ﺷ&= #65192;ﺺ ﺍﺳﺖ.ﻭ ﻟﺬﺍ ﮔﻔ= ﺘﻪﺍﻧﺪ' ﻧﻴﺎﺯ ﻭ ﺍﺻﻠﺎ&= #65185; ﻣﺎﺩﺭﺍﺧﺘﺮﺍ= 5225; ﺍﺳﺖ.ﻧﻘّﺎﺷﻰ &#= 65259;ﺎﻯ ﺟﻤﻌﻰ ﮊﺍﭘﻨﻰ &= #65259;ﺎ'ﻋﻠﺎﻣﺖ ﺗﮑﺎﻣﻞ ﻫﻨﺮﻯ &= #65255;ﻴﺴﺖ.ﭼﻮﻥ ﻋﻤﻠﻰ ﺑﺪﺍﺋﻰ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ﻣﺤﺮﮐﻬﺎﻯ ﺷ&= #65192;ﺺﺩﺭ ﺁﻥ ﻭﺟﻮﺩ ﻧﺪﺍ&= #65197;ﺩ.ﻭﻟﻰ ﺩﺭﺳﻠﻮﻙ ﺍﻟﻬ&#= 65264; ﺍﻋﻤﺎﻝ ﺗﻌﻠﻴ&#= 65252;ﻰ ﺷﺨﺼﻰ ﻭ ﻓﺮﺩﻯ = ﻫﺴﺖ.ﻭ ﭼﻮﻥ ﻫﻨﺮﻧﻤﺎ&#= 65163;ﻰ ﺍﻟﻬﻰ ﮐﻨﻨﺪ ﺑ&= #65166;ﺯ ﺷﺨﺼﻰ ﺍﺳﺖ.ﻭ ﻫ= ﻤﺮﺍﻩ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﻭ ﺗﮑﺎﻣﻞ ﺳﺮﻳ&= #65228;ﺘﺮ ﺍﺭﺍﺩﻯ ﻣﻰ ﺑﺎ&= #65207;ﺪ.ﻫﻨﺮﻣﻨﺪﺍ= 5253; ﺩﺳﺘﻪ ﺟﻤﻌﻰ ﺳ&= #65220;ﺢ ﻋﻘﻞ ﺟﻤﻌﻰ ﺭﺍ = ﺑﺎﻟﺎ ﻣﻴﺒﺮﺩ ﻭﻟﻰ ﺩ&= #65197; ﻫﻨﺮ ﻓﺮﺩﻯ' ﺳﻄ= ﺢ </spa= n>ﻋﻘﻞ ﻓﺼﻞ ﻧA= 262;ﻉ ﺑﺸﺮﻯ ﻫﻨﺮﻣﻨ&#= 65194; ﺣﺎﮐﻢ ﺍﺳﺖ. ﻓﺮ= ﻳﺎﺩﻫﺎﻯ ﮐﺎﺭﮔﺮﺩﺍﻥ ﺳ&#= 65268;ﻨﻤﺎ ﺍﺯ ﻫﻨﺮﻣﻨﺪ ﻭ = ﺑﺎﺯﻯ ﮔﺮ'ﺩﺭ ﺣﮑﻢ ﻧﺎ= ﻗﺪ ﻭ ﻣﻌﻠﻢ ﺍﺳﺖ.ﻭ= ﺻﻨﻌﺖ ﺳﻴﻨﻤﺎ ﻧﻤﻮﻧ&#= 65258; ﻣﺒﺎﺭﺯﻩ ﺗﺤﻘ&#= 65238; ﺁﺭﺗﻴﺴﺖ ﻫﻨﺮ&#= 65251;ﻨﺪ'ﺩﺭ ﻳﻚ ﮔﻮﺷﻪ ﺍﺯ ﺃ= ثر ﺳﻴﻨﻤﺎﺋﻰ ﺍﺳ&#= 65174;.ﺍﻟﺒﺘﻪ ﺩﺭﻫﻨﺮ ﭘﻮﻝ ﻧ&= #65240;ﺶ ﺯﻳﺎﺩﻯ ﺩﺍﺭﺩ.&= #65261; ﺩﺭ ﺁثاﺭ ﺭﻭﺣ= 5264; ﻭ ﺗﮑﺎﻣﻞ ﻧﻘﺶ = ﺍﺭﺍﺩﻩ ﻣﺮﺯﻯ ﺑﻴﺸﺘﺮ</= span> </spa= n>ﺍﺳﺖ ﺗﺎ ﺑﻌA= 194; ﺟﻤﻌﻰ ﺩﺭ ﻳﻚ ﻗﻄﻌﻪ ﺳ= ﻤﻔﻮﻧﻰ ﻫﻤﮑﺎﺭﻯ ﻭﻫﻨ&#= 65198;ﻧﻤﺎﺋﻰ ﻫﻤﮕﺎﻥ ﺭﺍ ﻟﺎ&= #65199;ﻡ ﻣﻴﻨﻤﺎﻳﺪ'ﺗﺎ &= #64400;ﺎﺭﻯ ﺩﺭﺳﺖ ﺍﺭﺍﺋﻪ &= #64404;ﺮﺩﺩ.ﻭ ﻫﺎﺭﻣﻮﻧﻰ ﺳﻤ&#= 65236;ﻮﻧﻰ ﻋﻤﻞ ﻭ ﺳﻌﻰ ﺩﺳ= ﺘﻪ ﺟﻤﻌﻰ ﺍﺳﺖ.ﺑﺎ = ﺍﻳﻦ ﺗﻮﺟّﻪ ﺑﻌﻀﻰ &#= 65259;ﻨﺮﻫﺎﻯ ﺟﻤﻌﻰ'ﺑﺮﺣﺴﺐ &= #65251;ﺼﺮﻑ ﻭ ﺑﺎﺯﺍﺭ ﻣﻴﺒ&= #65166;ﺷﻨﺪ.ﻭ ﻣﻠﺎﺣﻈﻪ ﺩﺍﺭ&#= 65267;ﻢ'ﮐﻪ ﻫﺮﭼﻪ ﺗﻤﺎﺷﺎ&#= 64380;ﻰ ﮐﻤﺘﺮ ﺑﺎﺷﺪ' ﻗ= ﺪﺭﺕ ﻫﻨﺮﻧﻤﺎﺋﻰ ﺟ&#= 65252;ﻌﻰ ﮐﻤﺘﺮ ﻣﻴﺸﻮﺩ .= <o:p></o:p> ﺑﺮﺧﻰ ﻫ= ;ﻨﺮﻫﺎ ﻭﺍﻗﻌﺎ ﺑﺴﻤﺖ &= #65235;ﺮﺩﻯ ﻣﻴﺮﻭﻧﺪ'ﻭ ﻟﺬ&= #65173; ﺳﺎﻳﮑﻮﻟﻮﮊﻳ= 5242; ﻣﺤﺾ ﺩﺍﺭﻧﺪ. ﻣ= ﺎﻧﻨﺪ ﻗﺮاءﺖ ﺭﻭﻣﺎA= 253;' ﻟﺬﺕ ﻃﻠﺒﻴﻬﺎ&#= 65263; ﻫﻨﺮﻯ ﺩﺭﻫﻨﺮ&#= 65259;ﺎﻯ ﻓﺮﺩﻯ ﺍﺳﺖ.ﻭ ﺩ= ﺭ ﺿﻤﻴﺮ ﺟﻤﻌﻰ ﭘ&= #65166;ﮐﺘﺮ ﺍﺳﺖ. ﺑﺮﺧﻠﺎﻑ = ﻣﺮﺍﺗﺐ ﻋﻘﻠﻰ'ﮐﻪ ﻟﺬﺕ = ﻓﺮﺩﻯ ﺁﻥ ﺑﻬﺘﺮ ﻭ ﮐﺎ= ﻣﻠﺘﺮ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻟﺬ= ﺍ ﻣﻘﺎﻡ ﻫﻨﺮ ﭘﺎ&= #65163;ﻴﻦ ﺗﺮ= ﺍﺯ ﻋ᥼= 8;ﻢ ﻭ ﻋﻘﻞ ﺍﺳﺖ. ﻗﺮ= ;ﺍٴﺖ ﺑﻠﻨﺪ ﻳﻚ ﻗﺼﻴ&= #65194;ﻩ'ﺍﮔﺮ ﻣﺴﺘمعی ﺒﻮﺩʌ= 57; ﺑﺎﺷﺪ ﺗﺒﺪﻳﻞ ﻫﻨﺮ ﺷ&= #65192;ﺼﻰ ﺑﻬﻨﺮ ﺟﻤﻌﻰ ﻭ = ﺍﺟﺘﻤﺎﻋﻰ ﻣﻴﺸﻮﺩ.ﺑﺮﺧﻰ &= #65259;ﻨﺮﻫﺎ ﻣﺎﻧﻨﺪ ﺗﺂﺗﺮ &= #64400;ﺎﺭﮔﺮﻭﻫﻰ ﻟﺎﺯﻡ ﺩﺍﺭﺩ.ﻭ = ﻣﺴﺘﻤﻊ ﻣﻴﺨﻮﺍﻫﺪ ﻭ ﺳ&= #65166;ﻟﻦ ﻧﻤﺎﻳﺶ ﭼﻮﻥﺟ&#= 65260;ﺎﻥ ﮐﻮﭼﮑﻰ'ﺧﻠﺎﺻ&#= 65258; ﺟﺎﻣﻌﻪ ﺩﺭ ﺁﻥ = ﺟﻤﻊ ﻣﻴﺸﻮﺩ.ﮐﻪ ﺳﻤ&= #65170;ﻮﻟﻬﺎ ﻭ ﻧﻤﻮﻧﻪ ﻫﺎﻯ = ﺟﺎﻣﻌﻪ ﺟﻤﻊ ﻣﻴﺸﻮﻧﺪ. = ﺩﺭ ﺗﺂﺗﺮ ﻣﺴﺘﻤﻊ &= #65183;ﺰٴ ﻫﻨﺮﻧﺪﺍﻥ ﻣﻴ&#= 65208;ﻮﺩ' ﮐﻪ ﻣﺸﻮﻕ ﺁﻧﻬ&= #65166; ﺍﺳﺖ.ﻣﺸﺘﺮﻯ ﭘ&= #65262;ﻟﺪﺍﺭ ﻧﻴﺰ ﺩﺭ ﺧﻠﻖ ﻫ= ﻨﺮ ﺑﺎ ﻫﻨﺮﻣﻨﺪ ﺷ&= #65198;ﮐﺖ ﺩﺍﺭﺩ.ﻧﺒﺎﻳﺪ &= #65251;ﺸﺘﺮﻯ ﺭﺍ ﺗﺤﻘﻴﺮ ﮐﺮ&= #65193;'ﻣﮕﺮﺳﻔﺎﺭﺵ ﺍﻭﺭﺍ ﺗﺼﺤﻴﺢ &= #65261; ﺗﻌﺪﻳﻞ ﻧﻤﻮﺩ.&= #64400;ﻪ ﺑﻨﻔﻊ ﻣﺸﺘﺮﻯ &= #65255;ﻴﺰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﺩ= ﺭ ﺍﻳﻨﺠﺎ ﻧﻮﻳﺴ&#= 65256;ﺪﻩ ﻭ ﻫﻨﺮﻣﻨﺪ ﺩﺭ = ﺍﺧﺘﻴﺎﺭ ﺳﻠﻴﻘﻪ ﻣﺮﺩﻡ &= #65239;ﺮﺍﺭ ﺩﺍﺭﺩ.ﮐﻪ ﻳᥴ= 6; ﺳﻮﺕ ﻣﻴﺰﻧﺪ'ﻳﺎ ﮐﻒ = ﺑﺰﻧﺪ. ﻋﻴﺐ ﻫﻨﺮ ﺍﺟﺘ&= #65252;ﺎﻋﻰ'ﺳﻄﺢ ﻣﺘﻮﺳﻂ ﻣﻘﺎﻡ &= #65175;ﮑﺎﻣﻠﻰ ﺁﻥ ﻣﻴﺒﺎﺷﺪ.ﻭ = ﺩﺭ ﻫﻨﺮ ﺟﻤﻌﻰ ﺍﺑ&= #65194;ﺍﻉ ﻓﺮﺩﻯ ﺑﺘﺪﺭﻳ&#= 65182; ﺑﺎﻳﺪ ﺻﻮﺭﺕ ﺑ&= #64405;ﻴﺮﺩ ﺗﺎ ﺭﻧﮓ ﺟﻤﻌﻰ = ﭘﻴﺪﺍ ﮐﻨﺪ.ﻭ ﻣﺄﻧﻮس &= #65193;ﻳﮕﺮﺍﻥ'ﺑﺮﺧ= 5248;ﺎﻑ ﺍﻣﻮﺭ ﻋﻠﻤﻰ ﻭ = ﻋﻘﻠﻰ ﻭ ﺃﺩﺑﻰ. ﺩﺭ ﻣﺘ= ;ﻦ ﺧﻄﺎﺑﻪ ﺑﺪﻭﻥ &= #65183;ﻤﻬﻮﺭ'ﺍﺻﻮﻟ= 5166; ﺍﺟﺮﺍﻯ ﺁﻥ ﻣﻌ&= #65256;ﻰ ﺩﺍﺭﺩ.ﻭ ﻣﻄﺎﻟ&= #65168; </spa= n>ﺧﻄﺎﺑﻪ ﻧﻴʌ= 00; ﺩﺭ ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264; ﺍﺳﺖ'ﮐﻪ ﻧﺼﻒ ﺟ= ﻤﻊ ﻣﻴﻔﻬﻤﺪ ﻭ ﻧﺼ&= #65234; ﺩﻳﮕﺮ'ﻳﺎ ﺳﻄﺢ = ﺑﺮﺗﺮ ﺩﺍﺭﻧﺪ ﻭ ﺍﺳﺘ&= #65236;ﺎﺩﻩﺍﻯ ﻫﻢ ﻧﻤﻰ ﮐﻨﻨﺪ'= ﻭ ﻳﺎ ﺳﻄﺢ ﭘﺎﺋﻴ&= #65254; ﺗﺮ ﺍﺯ ﺟﻤﻊ ﺩﺍ= ﺭﻧﺪ'ﮐﻪ ﭼﻴﺰﻯ ﺍﺯ ﺁﻥ ﻧ= ﻤﻰ ﻓﻬﻤﻨﺪ. ﻟﺬﺍ ﺗ= ﻔﮑّﺮ ﺧﻄﺎﺑﻰ ﺟﺰ ﺩﺭ = ﻣﺤﻴﻂ ﺍﺟﺘﻤﺎﻋﻰ ﻧﻴ&#= 65204;ﺖ.ﻭ ﺍﺯ ﻭﻇﺎﻳﻒ ﺧﻄ&= #65166;ﺑﻪ'ﭼﻮﻥ ﻫﺮ ﻫﻨﺮﻯ ﺗﺤﺮ&= #65267;ﻚ ﻋﻮﺍﻃﻒ ﻭﺍﺣﺴ&#= 65166;ﺳﺎﺕ ﻣﺮﺩﻡ ﺍﺳﺖ.ﻫﻨ&= #65198;ﻫﺎ ﻫﺴﺘﻨﺪ ﮐﻪ ﺍﺯ = ﻟﺤﺎﻅ ﻣﻮﺿﻮﻉ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﻳﻌ&= #65256;ﻰ ﺑﺮ ﺍﻧﺴﺎﻥ ﻓﺮ&= #65193; ﺩﻭﺭ ﻧﻤﻰ ﺯﻧﺪ'= ﺑﻠﮑﻪ ﺩﺭ ﺟﺎﻣﻌﻪ ﺍﺳ&= #65174;. ﻣﺎﻧﻨﺪ ﺗﺎﺭﻳ&#= 65190; ﮐﻪ ﻭﺻﻒ ﻳﻚ ﺟﺎ= ﻣﻌﻪ ﮔﺬﺷﺘﻪ ﻣﻴﮑﻨ&#= 65256;ﺪ ﻭ ﺭﻭﻣﺎﻥ ﮐﻪ ﺟ= ﺎﻣﻌﻪ ﺭﺍ ﺍﺯ ﭼﻨﺪ ﺷﺨ= ﺼﻴّﺖ ﻧﻤﺎﻳﺶ ﻣﻴﺪﻫ&#= 65194;. ﮐﻪ ﺩﺭ ﻣﺤﻴﻄﻰ = ﺑﺎ ﺗﺤﮑّﻢ ﻋﻘﻞ ﺟ&#= 65252;ﻌﻰ ﺑﺎﻫﻢ ﮐﺸﺎﮐﺶ &= #65193;ﺍﺭﻧﺪ.ﻭ ﻫﻴﭻ ﻫﻨﺮﻯ ﻧﺪ&= #65165;ﺭﻳﻢ'ﮐﻪ ﻣﻮﺿﻮﻉ ﺁﻥ ﻓﺮ&= #65193;ﻯ ﺧﺎﺹ ﺑﺎﺷﺪ. ﻣﮕ= ﺮ ﺩﺭ ﺑﻴﻮﮔﺮﺍﻓ&#= 65264; ﺷﺨﺺ'ﮐﻪ ﻭﻗﺘﻰ = ﻣﻄﺎﻟﻌﻪ ﻣﻴﺸﻮﺩ.ﻭ ﻟﺬﺍ = ﻫﻤﻴﺸﻪ ﻫﻨﺮ ﺁﻳﻨﻪ ﺟﺎ&= #65251;ﻌﻪ ﺍﺳﺖ'ﻣﻨﺘﻬﺎ ﻓ&= #65198;ﺩ ﺩﺭ ﺁﻥ ﻧﻤﻮﻧﻪ = ﻣﻴﺒﺎﺷﺪ . <o:p></o:p> ﺗﺎﻳﻦ ﺩ= ;ﺭ ﻓﻠﺴﻔﻪ ﻫﻨﺮ ﺧ&= #65262;ﺩ'ﺍﺯ ﺗﺄثیر ﮔﺮﻭﻩ A= 169;ﺮ ﻫﻨﺮ'ﻧﻈﺮ ﺍﺳﺘ&= #65166;ﺗﻴﻚ ﺟﻤﺎﻟﻰ ﺣﺘﻤﻰ &= #65165;ﺭﺍﺋﻪ ﻣﻴﺪﻫﺪ.ﮐﻪ ﺍﺯ = ﻭﺟﻮﺩ ﻗﻮﺍﻧﻴﻦ ﺿﺮﻭ&#= 65197;ﻯ ﺻﺤﺒﺖ ﻣﻴﮑﻨﺪ.&= #64400;ﻪ ﺩﺭﺣﺎﻟﺖ ﻓﺮﺩ&#= 65263; ﻭ ﺟﻤﻌﻰ ﻧﻘﺶ ﺩ= ﺍﺭﻧﺪ.ﻭ ﻧﺤﻮﻩ ﺗﮑﺎﻣﻞ &= #65235;ﺮﺩ ﻭ ﺟﺎﻣﻌﻪ ﺭﺍ ﻧ= ﺸﺎﻥ ﻣﻴﺪﻫﺪ. ﻭﻯ ﺍﺳ= ﺘﺎﺗﻴﮑﺎ ﺭﺍ ﻋﻠﻢ ﻣﻴﺪﺍ&= #65255;ﺴﺖ'ﮐﻪ ﺭﺑﻄﻰ ﺑﺎﺭﺯﺷ&#= 65260;ﺎ ﻧﺪﺍﺭﺩ.ﺯﻳﺒﺎ&#= 65163;ﻰ ﺷﺪﻥ ﺍﻟﻬﻰ ﺳﺮ&= #65165;ﺳﺮ ﺍﺭﺯﺷﻬﺎﻳﺶ ﻣ&#= 65198;ﺗﺒﻂ ﺑﻤﻘﺎﻡ ﺗﮑﺎﻣ&#= 65248;ﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65207;ﺨﺺ ﺍﺳﺖ.ﻭﻯ ﺳﻌﻰ ﺩ= ﺍﺭﺩ'ﮐﻪ ﺭﻭﺵ ﺗﻄﺒﻴﻘﻰ &= #65169;ﺮ ﭘﺪﻳﺪﻩ ﻫﺎﻯ<sp= an dir=3DLTR> </spa= n>ﺟﻤﺎﻟﻰ ﭘﻴʋ= 66;ﺩﻩﮐﻨﺪ. ﺗﺎ ﺑﺘﻮﺍﻧﺪ ﺑ&= #65240;ﺎﻧﻮﻥ ﻋﻠﻤﻰ ﺩﺭ ﺑﺎﺭ&= #65257; ﺳﻴﺮ ﺗﮑﺎﻣﻞ ﻫ&= #65256;ﺮﻯ ﺑﺮﺳﺪ. ﻭﺑﺘﻮﺍ&= #65255;ﺪ ﺑﺪﺍﻧﺪ ﭼﮕﻮﻧ&#= 65258; ﺍﺑﺪﺍﻉ ﻭ ﻧﺒﻮ&= #65229; ﻭ ﺍﺻﺎﻟﺖ ﻓﺮﺩ&= #65263; ﺭﺍ ﺑﺸﻨﺎﺳﺪ. ﻫ= ﻨﺮ ﻭﻗﺘﻰ ﺣﻤﻌﻰ ﺷ&= #65194;'ﻗﺎﻧﻮﻧﻰ ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ &= #64380;ﻮﻥ ﺍﺯ ﺣﺎﻟﺖ ﺭﻭﺍ&= #65255;ﻰ ﻓﺮﺩﻯ ﺑﺤﺎﻟﺖ &= #65183;ﻤﻌﻰ ﻧﺎﺳﻮﺗﻰ ﺩﺭ ﺁ&= #65251;ﺪﻩ'ﻭ ﻧﻮﺁﻭﺭﻯ ها ﺯ= 5251;ﻴﻨﻪ ﻇﻬﻮﺭ ﻗﻮﺍﻧﻴ&#= 65254; ﺑﺮﺗﺮﻯ ﺭﺍ ﺑﺎ&= #65227;ث ﻣﻴﮕﺮﺩﺩ. ﻭﻗﺘ&= #65264; ﻫﻨﺮ ﺑﺪﻧﺒﺎﻝ &= #65239;ﺎﻧﻮﻥ ﻓﻴﺰﻳﻚ ﻭ ﻟﺎ ﻳ= ﺘﻐﻴّﺮ ﺑﺎﺷﺪ' ﺁﻧﮕﺎﻩ = ﺗﮑﻨﻴﻚ ﻭ ﺻﻨﻌﺖ ﺍﺳﺖ'ﻭ= ﻧﻪ ﺍﺣﺴﺎسص ﺍﻧﺴA= 166;ﻧﻰ.ﺍﻳﻦ ﻣﺘﻔﮑّﺮ ﺭﻭﺵ &#= 65219;ﺒﻴﻌﺖ ﻋﻠﻤﻰ ﺭﺍ ﺑﺮ ﺳ= ﻪ ﻣﺴﺄﻟﻪ ﺟﻤﺎﻟ&#= 65264; ﺗﻄﺒﻴﻖ ﮐﺮﺩﻩ &= #65165;ﺳﺖ.ﻳﮑﻰ ﮐﺎﺭ ﻫﻨﺮﻯ'ﻭ ﺩ= ﻳﮕﺮ ﺳﺎﺧﺘﻤﺎﻥ ﻭﻣ&#= 64401;ﺎﻧﻴﺰﻡ ﮐﺎﺭ ﻫﻨﺮﻯ ﻭ ﺍ= ﺭﺯﺵ ﮐﺎﺭ ﻫﻨﺮﻯ.ﺩﺭ = ﺁﻏﺎﺯ ﻭﻯ ﻗﺒﻮﻝ ﺩﺍﺭ&= #65193;'ﮐﻪ ﮐﺎﺭ ﻫﻨﺮﻯ ﻳﻚ = ﺭﺍﺑﻄﻪ ﻓﺮﺩﻯ ﺍﺳﺖ' ﮐﻪ= ﺗﺤﺖ ﻣﻈﺎﻫﺮ ﺩﻳﮕﺮ &= #65239;ﺮﺍﺭ ﺩﺍﺭﺩ.ﭘس ﺑﻨﻈ&#= 65198; ﺍﻭ(ﻧﻘﺪ ﻫﻨﺮﻯ)= ﻧﻴﺴﺖ. ﮐﻪ ﻣﺠﻤﻮﻋﻪﺍ&#= 65263; ﺍﺣﮑﺎﻡ ﺷﺨص ﻭ &= #65165;ﻧﻄﺒﺎﻋﺎﺕ ﺫﺍﺗﻰ ﻳﺎ ﺍﺻﻮ&= #65245; ﻭ ﻗﻮﺍﻋﺪ ﺍﺭﺯ&= #65207;ﻰ ﺍﺭﺍﺋﻪ ﺑﺪﻫﺪ.&= #65169;ﻠﮑﻪ ﺑﺎﻳﺪ ﻧﻘﺪ ﻋﻠ&= #65252;ﻰ ﺷﺪﻩ' ﻭ ﻋﻘﻞ ﺑﺸ= ;ﺮﻯ ﺩﺭ ﺧﻠﺎﻝ ﺻﻴﺮ&= #65261;ﺭﺕ ﻭ ﺷﺪﻥ ﺗﮑﺎﻣﻠ&= #65264; ﺁﻥ ﺭﺍ ﻧﺸﺎﻥ ﺑ= ﺪﻫﺪ.<o:p></o:p> ﻫﻨﺮ ﺗﺎ= ;ﺭﻳﺨﻰ ﻭﺟﺎﻣﻌﻪ ﭼﻨﻴ&#= 65254; ﺍﺳﺖ.ﻭ ﻫﻨﺮ ﺍﺑ= ﺪﺍﻋﻰ ﻭ ﺁﻳﻨﺪﻩ ﻧﮕﺮ&= #65263; ﭼﻨﻴﻦ ﻧﻴﺴﺖ. ﮐ= ﻪ ﺩﺭ ﻫﻨﺮﻫﺎﻯ ﻫ&= #65256;ﺮﻣﻨﺪﺍﻥ ﺍﻟﻬﻰ ﺳﺮﺍﻍ ﺩ&= #65165;ﺭﻳﻢ. ﻳﺎ ﭼﻨﻴﻦ ﺗﻮﻫ&= #1617;ﻢ ﮐﻨﻴﻢ ﮐﻪ ﮐﺎﺭ = ﻫﻨﺮﻯ ﺍﺑﺪﺍﻉ ﺍﺻﻴﻠ&#= 65264; ﺍﺳﺖ' ﮐﻪ ﺍﺯ ﭘﻴ= ;ﺶ ﻗﺎﺑﻞ ﭘﻴﺶ ﺑﻴ&= #65256;ﻰ ﻧﻴﺴﺖ . ﺑﻠﮑﻪ ﺗ= ;ﻨﻬﺎ ﺗﻮﻟﻴﺪﻯ ﺗﻠﻘ&#= 65166;ﺋﻰ ﺧﻮﺩ ﺑﺨﻮﺩﻯ'ﻭ = ﻇﻬﻮﺭﻯ ﺷﺒﻪ ﺳﺤﺮﻯ ﺍﺳ&= #65174;.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﮐﺎﺭ&#= 65235;ﻨّﻰ </spa= n>ﻫﻨﺮﻯ' ﭘﺪﻳA= 194;ﻩﺍﻯ ﻃﺒﻴﻌﻰ ﻭ ﺍﺯ ﻭ= ﺿﻊ ﻋﻘﻞ ﺟﻤﻌﻰ'ﻭ ﻋ= ﺎﺩﺍﺕ ﺟﺎﺭﻯ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﺁﻧﺮﺍ ﻣﺸﺨّﺺ &#= 64400;ﻨﺪ. ﺍﻣﻮﺭ ﺍﻧﺴﺎﻧ&#= 65264; ﻗﺎﺑﻞ ﭘﻴﺶ ﺑﻴ&= #65256;ﻰ ﻧﻴﺴﺘﻨﺪ.ﮐﻪ ﺩ&= #65197; ﺍﻣﻮﺭ ﻃﺒﻴﻌﺖ &= #65259;ﺴﺖ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻥ &= #65169;ﺎ ﻋﻘﻞ ﻭ ﺍﺭﺍﺩﻩ = ﻭ ﺍﺑﺘﮑﺎﺭ ﻭ ﺍﺧ&= #65176;ﻴﺎﺭ ﻭﻫﺪﻑ ﺩﺭﮐﺎﺭ&#= 65259;ﺎﻳﺶ ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﺍ= ﻳﻨﺎﻥ ﺍﺑﺘﮑﺎﺭ ﻫﻨﺮ&#= 65251;ﻨﺪ ﻭ ﻣﺸﺎﺭﮐﺖ ﻭﺟ&= #65194;ﺍﻧﻰ ﻭ ﺟﻤﻌﻰ ﺭﺍ'ﺩﺭ= ﻇﺎﻫﺮ ﺧﻮﺩ ﺑﺨﻮﺩﻯ ﻭ = ﺗﻠﻘﺎﺋﻰ ﺭﻭح اﻟﻬﻰ ﻭ ﺁ&#= 65199;ﺍﺩ ﺭﺍ ﺩﺭﻧﺘﻴﺠﻪ &= #65259;ﻮس ﻣﻴﺪﺍﻧﻨﺪ. ﭼﻮ&= #65253; ﻃﻮﻓﺎﻧﻰ ﻋﺎﺭ&#= 65213; ﻭ ﻣﺘﻘﻠّﺐ ﺍﺳ&#= 65174;.ﻭﻟﻰ ﺩﺭ ﺣﻘﻴﻘﺖ ﻣﺎ&= #65255;ﻨﺪ ﺑﺎﺩ'ﺍﺑﺘﮑﺎﺭ &= #65235;ﻨّﻰ ﺗﺎﺑﻊ ﻣﺠﻤﻮﻋ&#= 65258;ﺍﻯ ﺷﺮﺍﻳﻂ ﻣﺤﺪﻭ&#= 65193; ﺩﺭ ﻗﻮﺍﻧﻴﻦ ث&#= 1575;ﺑﺖ ﺍﺳﺖ. ﻫﻨﺮ ﻭﻗﺘ= ﻰ ﺟﺎﻣﻌﻪﺍﻯ ﻭ ﺟ&= #65252;ﻌﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ' ﭼ= ﻨﻴﻦ ﻣﻴﺸﻮﺩ.ﻭﻟﻰ ﺑ&= #65166;ﺩ ﺍﺧﺘﻴﺎﺭﻯ ﻧﺪ&#= 65165;ﺭﺩ ﻭ ﻟﺬﺍ ﺩﺭ ﮐﻨﺘ= ﺮﻝ ﺍﺭﺍﺩﻩ ﺍﻧﺴﺎ&#= 65253; ﺍﺳﺖ. ﭘس ﻫﻨﺮ ﭼ= ﻨﻴﻦ ﻧﻴﺴﺖ. ﺍﻳﻦ ﺷﺮ= ﻭﻁ ﻋﺎﻡ ﺩﺭ ﺷﻤﻮﻝ = ﻭﻗﺎﻳﻊ ﺟﻤﺎﻟﻰ ﻭ ﺗﮑﺎ&= #65251;ﻠﻰ ﮐﺎﺭ ﻫﻨﺮﻯ ﺍﺳ&= #65174;. ﻋﻴﻨﺎ ﻫﻤﺎﻥ ﺷ&= #65198;ﻭﻁ ﻣﺘﻈﺎﻫﺮ ﺑﺸﺮ&#= 65263; ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ.&= #64400;ﻪ ﻧﮋﺍﺩ ﻭﻣﺤﻴﻂ &= #65261; ﻋﺼﺮ ﺗﺎﺭﻳﺨﻰ &= #65165;ﺳﺖ.ﺍﻳﻦ ﻗﺴﻤﺘﻬﺎﻯ ﺗﺎ&#= 65197;ﻳﺨﻰ ﺩﺭ ﮔﺬﺷﺘﻪ ﺑﺸ&= #65198; ﺍﺳﺖ'ﮐﻪ ﺑﺮﺭﺳ&= #65264; ﺷﺪﻩ ﻭﻟﻰ ﭘﻴﺶ = ﺭﻭﻯﺁﻳﻨﺪﻩ ﻧﻴﺴﺖ.ﻭ ﻣﺎﺭﮐ&= #1587; ﻧﻴﺰ ﺧﻄﺎ ﮐﺮﺩ&= #65257;'ﮐﻪ ﭘﻴﺶ ﮔﻮﺋﻰ ﻋﻠ&= #65252;ﻰ ﻧﻤﻮﺩﻩ'ﮐﻪ ﺗﺤ&= #65240;ﻖ ﻫﻢ ﻧﻴﺎﻓﺘﻨﺪ.&= #65193;ﺍﺭﻭﻳﻦ ﻣﻴﺘﻮﺍﻧﺪ ﭘﻴ&#= 65208;ﮕﻮﺋﻰ ﻧﺴﺒﻰ ﺑﮑﻨﺪ.ﺯ&= #65267;ﺮﺍ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﺧﺎﺭﺝ ﺍﺯﺍﺭﺍ&#= 65193;ﻩ ﺁﺯﺍﺩ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ. ﺍﻣﺎ ﻣﻌﻘﻮﻟﺎ&#= 65173; ﻭ ﺍﺣﻮﺍﻟﺎﺕ'ﻣ&= #65220;ﺎﺑﻖ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﻗﺎﺑﻞ ﭘﻴﺶ ﺑﻴ&= #65256;ﻰ ﻧﻤﻰ ﺑﺎﺷﻨﺪ.ﭼ&= #65262;ﻥ ﻓﺮﺩﻯ ﺍﺳﺖ.ﻭ ﺍ= ﻣﻮﺭ ﺗﺎﺭﻳﺨﻰ ﺟﻤﻌ&#= 65264; ﺷﺪﻩ ﻣﻴﺒﺎﺷﻨ&#= 65194;.ﺣﺘﻰ ﻧﻤﻴﺘﻮﺍﻥ ﭘﻴ&#= 65206; ﺑﻴﻨﻰ ﮐﺮﺩ.ﺯﻳ&= #65198;ﺍ ﻓﺮﺩﻯ ﻭ ﺍﺧﺘﻴ&= #65166;ﺭﻯ ﻭ ﺍﻳﺪﺁﻟﻰ ﻭ ﺷ= ﺄﻥ ﻭﻣﻘﺎﻡ ﺍﺳﺖ.<o:p></o:= p> ﭘس ﮐﺎﺭ= ﻓﻨّﻰ ﻭﻫﻨﺮﻯ ﭘﺪﻳﺪ&#= 65257;ﺍﻯ ﻃﺒﻴﻌﻰ ﺍﺳﺖ ﻧ&= #65166;ﺳﻮﺗﻰ'ﻭ ﻧﻪ ﻓﺮﺩﻯ ﺑﺎ ﺷ= ﺄﻥ ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ &= #65261; ﺫﺍﺗﻰ ﺷﺨﺺ.ﮐﻪ = ﺑﺘﺪﺭﻳﺞ ﺩﺭ ﺫﻫﻦ ﺯﻧﺪﻩ = ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. ﻭ ﻭﺍﺑ= ﺴﺘﻪ ﺑﻔﺮﻫﻨﮓ ﻧﻴﺰ &= #65259;ﺴﺖ. ﻭﮐﺎﺭ ﻫﻨﺮﻯ ﻧ&= #65176;ﻴﺠﻪﺍﻯ ﺿﺮﻭﺭﻯ ﺁﻥ ﺍﺳ&= #65174;'ﻭ ﻗﺎﺑﻞ ﺍﺭﺟﺎﻉ &= #65169;ﺸﺮﺍﻳﻂ ﺧﺎﺭﺟﻰ ﺧﻮﺩ. ﺍ= ﻟﺒﺘﻪ ﺍﻳﻦ ﺩﺭﺳﺖ ﻧﻴ&= #65204;ﺖ'ﮐﻪ ﺷﺮﺍﻳﻂ ﻓﺮﺩﻯ &= #65165;ﺧﺘﻴﺎﺭﻯ ﻭ ﺗﺤﺖ ﺗﺪﺑﻴﺮ = ﺍﺭﻭﺍﺡ ﻣﺪﺑّﺮ ﻭ ﺑﺮﺗ&#= 65198; ﺗﺎ ﺧﺪﺍﻮﻧﺪ ﺩ&= #65197; ﻧﻈﺮ ﮔﺮﻓﺘﻪ ﺷ&= #65194;ﻩ' ﭘس ﺗﮑﺎﻣلی ﻨA= 192;ﻮﺍﻫﺪ ﺑﻮﺩ' ﭼﻮﻥ ﺃﺑﺪ= ﻳّﺖ ﺑﺠﻮﻳﺪ. ﺣﺘﻰ ﺗ= ﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ'ﻣﻌﻨﻰ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺍﻓﺮﺍﺩ &= #65197;ﺍ ﻧﺪﺍﺭﺩ. ﺯﻳﺮﺍ = ﺍﺯ ﻗﺒﻞ ﻣﻌﻠﻮﻡ ﺍ&= #65203;ﺖ. ﺩﺭﺣﺎﻟﻴﮑﻪ ﺍ&#= 65251;ﻮﺭ ﺭﻭﺣﻰ ﺑﺎﻟﺎﺗ&#= 65198;'ﻣﺪﺑّﺮ ﺍﻣﻮﺭ ﭘﺎﺋﻴﻦ &= #65175;ﺮ ﺍﺳﺖ.ﻭ ﻧﻪ ﺑﺎﻟ= ﻌﮑس ﻭ ﻳﺎ ﺣﺘﻰ ﻣﻌﺎ= ﺩﻝ ﻫﻢ. ﺍﻳﻦ ﺑﻴﻨﺶ= ﻣﺎﺩﻯ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻫ&= #65256;ﺮ ﺍﺳﺖ' ﮐﻪ ﺍﺯﺗﮑ= ﺎﻣﻞ ﺧﺎﺹ ﻓﺮﺩﻯ ﻭ ﺳ= ﻠﻮﮐﻰ ﺑﻬﺮﻩ ﻣﻨﺪ ﻧﻴ&= #65204;ﺖ.ﭘس ﮐﻨﺘﺮﻝ ﻫﻨﺮ ﻭ = ﺗﻮﺟﻴﻪ ﺁﻥ ﮐﺎﺭﻏﻠﻄﻰ &= #65165;ﺳﺖ.ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻨﺘﺮﻝ ﻃ&= #65170;ﻴﻌﺖ ﻭ ﺟﺎﻣﻌﻪ.ﮐﻪ ﺩ= ﺭ ﮐﻤﻮﻧﻴﺰﻡ ﺻﺤ&#= 65170;ﺖ ﻣﻴﺸﻮﺩ. ﺗﻐﻴﻴ&= #65198; ﺁﻥ ﺑﺎ ﺗﻐ= ;ﻴﻴﺮ ﺟﺎﻣﻌﻪ ﻧﻤﻴﺒ&#= 65166;ﺷﺪ.ﺍﻣﺎ ﮐﻨﺘﺮﻝ ﻫﻨﺮ ﻣ&= #65220;ﻠﺐ ﻭ ﻃﺒﻴﻌﺖ ﻭ ﺟﺎ= ﻣﻌﻪ ﻏﻠﻂ ﺍﺳﺖ' ﻭ ﮐﻨ= ;ﺘﺮﻝ ﺷﺮﺍﻳﻂ ﻣﺤﻴﻄ&#= 65264; ﺩﺭﺳﺖ ﺍﺳﺖ.ﮐﻪ = ﺁﻧﻬﻢ ﺩﺭ ﺧﺪﻣﺖ ﻣﺮﺩ&= #65249; ﻭ ﺑﻬﺒﻮﺩ ﺷﺮﺍ&= #65267;ﻂ ﻣﺎﺩﻯ ﻭ ﻣﻌﻨﻮ&= #65263; ﻣﺮﺩﻣﺒﺎﺷﺪ. ﺩ&= #65197; ﺳﻪ ﺷﺮﻁ ﺗﻴﻦ ﻋ= ﺎﻣﻞ ﻧﮋﺍﺩﻯﻤﺠﻤﻮ= 5225; ﺍﺳﺘﻌﺪﺍﺩﻫﺎ= 5263; ﻓﻄﺮﻯ ﺭﻭﺍﻧﻰ &= #65165;ﺳﺖ.ﮐﻪ ﺩﺭ ﻫﺮ ﻣﻠّﺖ ﺗ&= #65188;ﮑّﻢ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ &= #65267;ﺎ ﻫﻤﺎﻥ ﻣﺮﺣﻠﻪ &= #65175;ﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﻧﻮﻋﻰ &= #65261; ﻓﺼﻞ ﻧﻮﻋﻰ. ﺍﻳ= ﻦ ﺩﺭﺳﺖ ﺍﺳﺖ.ﮐﻪ = ﺑﺎﺯ ﺑﻴﻦ ﺍﻓﺮﺍﺩ ﺁ&= #65253; ﺟﺎﻣﻌﻪ ﺍﺧﺘﻴ&#= 65166;ﺭ ﻭ ﻓﺮﺩﻳّﺖ ﻭ ﺍ&= #65203;ﺘﻘﻠﺎﻝ ﻋﻤﻞ ﻫﺴﺖ.ﮐﻪ ﺩ= ﺭ ﺳﻠﻮﻙ ﻫﻨﺮﻯ ﻭ = ﻋﻠﻤﻰ ﻭ ﻋﻘﻠﻰ ﻓﺮﺩﻳ&= #1617;ﺖ ﻭﺗﮑﺎﻣﻞ ﻓﺮﺩ&#= 65263;'ﺭﻭﺣﻰ ﻟﺎﺯﻡ ﻣﻴﺒﺎﺷ&#= 65194;. ﺗﻠﺎﺵ ﺟﻤﻊ ﺗﮑ&= #65166;ﻣﻞ ﺭﻭﺣﻰ ﺑﺮﺗﺮ ﻧ&= #65252;ﻰ ﺁﻭﺭﺩ'ﻣﮕﺮ ﺩﺭ&= #65175;ﻠﺎﺵ ﻓﺮﺩﻯ'ﻭﺩﺭ ﺗﮑ&= #65166;ﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ'ﻟﺬﺍ ﺗﻤﺎﻡ ﺍﻓﺮﺍﺩ &= #65259;ﺴﺘﻰ' ﻫﺮﻳﻚ ﻣﻨﺤﺼﺮ &= #65169;ﻔﺮﺩ ﺧﻮﺩ ﺑﻮﺩﻩ ﻭ ﻫ= ﻤﻪ ﭘﺸﺖ ﮔﺮﺩﻥ ﺩﺭ = ﺳﻠﺴﻠﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺃﺯ&#= 65247;ﻰ ﺃﺑﺪﻯ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ.ﻭ ﻟﺬﺍ ﺟﺎﻣﻌﻪ ﻫ&= #65166; ﻫﻴﭻ ﮔﺎﻩ ﻳﻚ ﺩ= ﺳﺖ ﻧﻴﺴﺘﻨﺪ.<o:p></o:p> ﻓﻠﺴﻔﻪ= ﻣﺎﺩﻯ ﻭ ﺗﺎﺭﻳﺨﻰ( ﺗﻴ= ﻦ) ﺑﺮ ﻓﻠﺴﻔﻪ ﺣﺴ&= #1617;ﻰ ﻭ ﺣﺘﻤﻰ'ﻣﺘﺄث&#= 1617;ر ﺍﺯ ﺍﺳﭙﻴﻨﻮﺯ&#= 65165; ﻭ ﺗﺠﺮﺑﻴّﻮﻥ &#= 65165;نگلیسی ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ = ﭼﻮﻥ </spa= n>ﺩﺳﺘﮕﺎﻩ ﺧʌ= 62;ﺩﮐﺎﺭ ﻋﻘﻠﻰ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ .ﻣﺤﺼﻮﻝ ﺍﻧﺴﺎ&= #65253; ﻗﺒﻠﺎ ﺑﺎ ﻣﺠﻤ&= #65262;ﻋﻪﺍﻯ ﺍﺯ ﺿﺮﻭﺭﺗﻬﺎ&#= 65263; ﺳﺎﻳﮑﻮﻟﻮﮊﻳ= 5242; ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻣ&= #65240;ﺮﺭ ﺷﺪﻩ'ﻭ ﺍﻧﺴﺎﻥ = ﺟﺴﻤﺎﻧﻰ ﻓﺮﻳﻨﻪﺍﻯ ﺍﺳ&#= 65174;'ﮐﻪ ﺟﻨﺒﻪ ﺭﻭﺣﻰ ﻭ = ﻣﺨﻔﻰ ﺍﻭﺭﺍ' ﻣﻴﺘﻮﺍ&= #65253; ﻣﻄﺎﻟﻌﻪ ﮐﺮﺩ. = ﮐﻪ ﺩﺭ ﺑﺎﺭﻩ ﺭﻭﺍ&= #65253; ﺁﻟﻮﺩﻩ ﺍﻧﺴﺎ&#= 65253; ﻏﻴﺮ ﺳﺎﻟﻚ' ﺗﺎ= ﺣﺪﻭﺩﻯ ﻣﻴﺘﻮﺍﻥ ﻣﻄﺎ&#= 65247;ﻌﻪ ﻧﻤﻮﺩ.ﻣﻬﻢ ﺣﺮ&= #64400;ﺎﺕ ﺧﺎﺭﺟﻰ ﻧﻴﺴﺘ&#= 65256;ﺪ'ﺑﻠﮑﻪ ﻧﻘﺶ ﻳﻚ ﻋﺎﻣﻞ = ﺯﻧﺪﻩ ﺩﺭ ﭘﺸﺖ ﺁﻥ ﺣﺮ= ﮐﺎﺕ ﺍﺳﺖ. ﺁﻧﭽﻪ ﺣﺎ= ﻟﺎﺕ ﺑﺎﻃﻨﻰ ﻧﺎﻣﺮ&#= 65163;ﻰ ﺭﺍ ﻣﺸﺨﺺ ﻣﻴﮑ&= #65256;ﺪ' ﻫﻤﺎﻥ ﻋﻠﻞ ﺧﺎ&= #65209; ﺩﺭ ﺷﻌﻮﺭ ﻭ ﺗﻔ= ﮑّﺮ ﺍﻭ'ﺃﻋﻢ ﺍﺯ ﻭﻗ= ﺎﻳﻊ ﻣﺎﺩﻯ ﻳﺎ ﺃﺩﺑ&= #65264; ﻭﻧﻔﺴﺎﻧﻰ ﺍﺳ&#= 65174;. ﮐﻪ ﺩﺍﺭﺍﻯ ﺿﺮ&= #65261;ﺭﺕ ﻋﻠﻤﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﻫﺮ ﻭﺍﻗﻌﻪ ﭘ&= #65268;ﭽﻴﺪﻩ ﺑﻮﻗﺎﻳﻊ ﺩﻳﮕ&#= 65198; ﻣﺮﺑﻮﻁ ﺍﺳﺖ. ﭘ= س ﺑﺎﻳﺪ ﺑﺪﻧﺒﺎ&#= 65245; ﻭﺗﺎﺑﻊ ﻣﺎﺩﻩ &= #65193;ﺭﮐﻴﻔﻴّﺎﺕ ﺃﺩﺑﻰ ﻭ ﺍﺧﻠﺎ&= #65239;ﻰ ﻭ ﮐﻴﻔﻴّﺎﺕ ﻣ&#= 65166;ﺩﻯ ﻭ ﻓﻴﺰﻳﮑﻰ ﮔﺸ&= #65174;.ﺍﻣﺎ ﻋﺎﻣﻞ ﻣﺤﻴﻄﻰ &= #65267;ک ﻮﺍﺳﻄﻪ ﻃﺒﻴﻌ&#= 1740; اﺳﺖ.ﮐﻪ ﺑﺘﻮﺍ&#= 65255;ﺪﺧﻮﺩ ﻣﺤﻴﻂ ﺃﺩﺑﻰ ﺧ&= #65166;ﺹ ﺑﺴﺎﺯﺩ.ﺗﺎ ﺑﻌ&= #65194; ﺍﺯ ﻃﻔﻮﻟﻴّﺖ &#= 65261;ﻋﻘﻞ ﺟﻤﻌﻰ'ﻧﻘﺶ ﺍﻳ&= #65254; ﻋﺎﻣﻞ ﻣﺤﻴﻂ ﺩ&= #65197;ﺳﺖﺑﺎﺷﺪ. ﻭ ﺑﺮﺍﻯ ﺷﻨﺎﺧ&= #65174; ﻳﻚ ﺃثرﻫﻨﺮﻯ = 5169;ﺎﻳﺪ ﻣﺤﻴﻂ ﺍﻭﺭﺍ ﺷ&= #65256;ﺎﺧﺖ'ﮐﻪ ﺩﺭﻫﻨﺮﻣﻨﺪ ﻏ&#= 65268;ﺮﺳﺎﻟﻚ ﻣﻄﺮﺡ ﻭﻣﻬﻢ ﺍ&= #65203;ﺖ.ﺯﻳﺮﺍ ﻫﻨﺮ ﻭ ﻓﺮﻫﻨﮓ = ﻫﻤﻴﺸﻪ ﺑﺎﻫﻢ ﻣﻌﺎﺻﺮ &= #65261; ﺷﺒﻴﻪ ﻫﺴﺘﻨﺪ.&= #65251;ﺤﻴﻂ ﻫﻨﺮ ﺭﺍ ﺍﻳﺠﺎ&= #65193; ﻣﻴﮑﻨﺪ'ﻳﺎ ﻧﺎ&= #65169;ﻮﺩ ﻣﻴﻨﻤﺎﻳﺪ. ﺍﺳ&= #65176;ﻌﺪﺍﺩ ﻫﻨﺮﻯ ﻓﻄﺮﻯ'ﺷ&= #65156;ﻥ ﻭﻣﻘﺎﻡ ﺭﻭﺍﻧ&#= 65264; ﻭ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸ= ﺮﻯ ﺍﺳﺖ.ﮐﻪ ﺍﮔﺮ ﺍ= ﺯ ﺳﻄﺢ ﻋﻤﻮﻣﻰ ﺟ&= #65166;ﻣﻌﻪ ﮔﺬﺷﺖ'ﺁﻧﮕﺎﻩ &= #65175;ﮑﺎﻣﻞ ﺍﻭ ﺁﻏﺎﺯ ﻣﻴﻴ&= #65166;ﺑﺪ . ﺍﻟﺒﺘﻪ ﻫﻨﺮ ﺩ= ;ﺭ ﻇﺎﻫﺮ ﺍﺳﺘثن= 75;ﺋﻰ ﻓﺮﺩﻯ ﺍﺳﺖ.ﺩﺭ = ﺣﺎﻟﻴﮑﻪ ﺑﺎ ﻣﻄﺎﻟﻌﻪ ﺗ&= #65166;ﺭﻳﺦ ﻫﻨﺮ'ﺣﺘﻰ ﺷﮑﺴ&= #65170;ﻴﺮ ﻭ ﻏﻴﺮﻩ' ﻧﻴﺰ ﺩ= ;ﺭ ﺁثاﺭﺷﺎﻥ ﻣﺤA= 212;ﻮﻝ ﻣﺤﻴﻂ ﺧﻮﺩ ﺑﻮ&= #65193;ﻩﺍﻧﺪ.ﮔﺎﻫﻰ ﮔﺮﻭﻫﻰ ﻣﺘﻔﮑ&#= 1617;ﺮ ﻋﻀﻮ ﻳﻚ ﺧﺎﻧﻮ&= #65165;ﺩﻩ ﺑﻨﻈﺮ ﻣﻴﺮﺳﻨ&#= 65194;'ﮐﻪ ﺍﻓﮑﺎﺭﺷﺎﻥ ﻣ&#= 65208;ﺎﺑﻪﺩﺍﺷﺖ. ﻭ ﻋﺼﺮ ﻭﺯﻣﺎﻥ = ﻋﺎﻣﻞ ﻣﻬﻤّﻰ ﺩﺭ ﻫﺮ &= #65255;ﺴﻠﻰ ﺍﺳﺖ.ﮐﻪ ﺍﻳﻦ ﺗ= ﻔﺎﻭﺕ ﺗﮑﺎﻣﻠﻰ ﺁﻧﻬ&#= 65166; ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ.&= #65261;ﻟﻰ ﺑﺎﺯﻓﺮﺩﻯ ﻫﺴ&#= 65176;ﻨﺪ. ﺑﺎ ﺳﻪ ﻋﺎﻣﻞ(ﺗ= ﻴﻦ) ﺩﻳﮕﺮ ﺍﺑﺪﺍﻉ &= #65261; ﻧﺒﻮﻍ ﻫﻢ ﻣﻄﺮ&= #65185; ﻧﻴﺴﺖ.ﺯﻳﺮﺍ ﻗ&= #65262;ﺍﻧﻴﻦ ﻣﻴﮑﺎﻧﻴﻚ'ﻣﻴ&#= 65176;ﻮﺍﻧﺪ ﻣﺴﺎﺋﻞ ﺍﺑﺪﺍ&#= 65225; ﺭﺍ ﺗﻮﺟﻴﻪ ﮐﻨ&= #65194;.ﻭ ﺩﺭ ﺍﺳﺎس ﺍﻭﻟ&#= 65268;ّﻪ ﭼﻨﻴﻦ ﺍﺳﺖ. ﻭ ﺑ= ;ﻌﺪ ﺍﺯ ﺳﻄﺢ ﻣﺘﻮﺳ&= #65218; ﺟﻤﻌﻰ ﺍﺳﺖ. ﮔﺮ= ﭼﻪ ﺍﻓﺮﺍﺩ ﺑﻴﻦ ﺧ&= #65262;ﺩ ﮔﺮﻭهﻫﺎﻯ ﮐﻮ= 4380;ﻚ ﺟﻤﻌﻰ ﺩﺍﺭﺩ.ﻭ&= #65247;ﻰ ﺑﺎﺯ ﺑﻴﻦ ﺁﻧﻬ&= #65166;'ﺗﻔﺎﻭﺕ ﻓﺮﺩﻯ ﻫﺴﺖ.ﭼﻮ&= #65253; ﻫﻨﺮ ﻧﻴﺰ ﺩﻭﺟ&= #65256;ﺒﻪ ﺗﮑﺎﻣﻠﻰ ﺩﺍﺭ&#= 65193;.ﺍﻓﻘﻰ ﻣﺎﺩﻯ ﺑﺸﺮﻯ'ﻭ = ﺗﮑﺎﻣﻞ ﻋﻤﻮﺩﻯ ﺩﺭ ﺭﻭ&= #65185; ﺩﺍﺭﺩ'ﮐﻪ ﺑﺮﺍ&= #65263; ﺑﺮﺗﺮ ﺍﺯ ﻧﻮﻉ = ﺑﺸﺮﻯﮐﻨﻮﻧﻰ ﻟﺎﺯﻡ ﻣﻴﺒﺎﺷ&#= 65194;'ﺗﺎ ﻗﻬﻘﺮﺍﺋﻰ ﺩﺭ &= #64344;ﻴﺶ ﻧﺒﺎﺷﺪ. ﺩﺭ ﻫﻨ= ﺮ ﻣﺎﺩﻯ ﻭ ﻫﻨﺮ ﺍ= ﻟﻬﻰ.<o:p></o:p> ﭘﺮﺳﺶ ﺷ= ;ﺪﻩ'ﮐﻪ ﺁﻳﺎ ﻭﺍﻗﻌﺎ ﻫ&= #65256;ﺮ ﻗﺒﻠﺎ ﻣﺤﺪﻭﺩ &= #65207;ﺪﻩ؟ﮐﻪ ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ ﭼﻨﻴﻦ ﺍﺳﺖ.ﮔﻮ&= #65163;ﻰ ﻃﺒﻖ ﻗﻮﺍﻧﻴﻦ &= #65165;ﺟﺘﻤﺎﻋﻰ ﻣﻴﺒﺎﺷﺪ.ﻭﻟﻰ &= #65193;ﺭ ﻭﺍﺻﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﭘس ﺍﺯ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﻭﮐﺴﺐ ﻋﻘﻠﻬﺎ&#= 65263; ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263;'ﭼﻨﻴﻦ ﺣﺪﻭﺩﻯ ﻧﻴﺴﺖ.&= #65261; ﺑﺮﺗﺮ ﺍﺯﻋﻘﻞ &= #65183;ﻤﻌﻰ ﻭ ﻋﺎﺩﺍﺕ ﺟﺎﺭ&= #65263; ﻣﻴﺒﺎﺷﺪ ﻭﻟﻰ &= #65187;ﺘﻰ ﺍﮔﺮ ﺷﺮﺍﻳﻂ ﺧ&= #65166;ﺭﺟﻰ ﺭﺍ ﻧﻴﺰ ﺗﻌﻴﻴ&= #65254; ﮐﻨﻴﻢ' ﺑﺎﺯﺟﻮ&= #65165;ﻧﺐ ﺯﻳﺎﺩﻯ ﺍﺯ ﮐﺎ&= #65197; ﻫﻨﺮﻯ ﺑﺮﺭﺳﻰ &= #65227;ﻠﻤﺎﻯ ﺟﺎﻣﻌﻪ ﺷﻨﺎﺵ &= #65255;ﺸﺪﻩ'ﮐﻪ ﻫﻤﺎﻥ ﻧﻘﺶ ﻫﻨ&= #65198;ﻣﻨﺪ ﻭ ﻃﺒﻴﻌﺖ ﻳﻚ ﮐ= ﺎﺭ ﺍﺑﺪﺍﻋﻰ ﺍﺳﺖ.&= #64400;ﻪ ﻣﻴﺮﺳﺎﻧﺪ ﻫﻨ&#= 65198; ﺗﺎﺑﻊ ﻣﺤﻴﻂ ﻧ&= #65268;ﺴﺖ' ﺑﻠﮑﻪ ﺗﻨﻬﺎ ﻣ&= #65176;ﺄثّر ﺍﺯ ﺁﻥ ﻣﻴﺒﺎﺷ&= #65194; ﻭ ﻫﻨﺮﻣﻨﺪ ﺷﺨ&= #65212;ﻴّﺖ ﻣﺴﺘﻘﻞ ﻭ ﺍﺻﺎ&= #65247;ﺖ ﺫﺍﺗﻰ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﺩ.ﻭ ﺍﻭﺭﺍ ﺍﺯ ﺩﻳﮕ&= #65198;ﺍﻥ ﺟﺪﺍ ﻣﻴﻨﻤﺎﻳ&#= 65194; . ﺍﻳﻦ ﮔﻮﻧﻪ ﺷﺮ= ;ﺍﻳﻂ ﺧﺎﺭﺟﻰ ﻣﻴﺘﻮ&#= 65165;ﻧﻨﺪ'ﺑﻄﻮﺭﮐA= 248;ّﻰ ﺟﺎﻣﻌﻪ ﻭﻣﺤﻴ&#= 65218; ﺭﺍ ﻣﻌﻠﻮﻡ ﮐﻨ&= #65256;ﺪ.ﻭ ﻧﻪ ﺭﻭﺣﻴﻪ ﻫﻨ&= #65198;ﻣﻨﺪ ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ &= #65261;ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﻭﺭﺍ . ﻭ= ; ﺷﺨﺼﻴّﺖ ﻫﻨﺮﻣﻨﺪ ﻭﻗﺘ&#= 65264; ﻣﻌﻠﻮﻡ ﻣﻴﺸﻮ&#= 65193;'ﮐﻪ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﺗ&= #65236;ﺎﻭﺕ ﭘﻴﺪﺍ ﮐﻨﺪ.ﻭ ﻋ= ﻤﻠﺎ ﺍﻳﻦ ﻣﺘﻔﮑّﺮ (&= #65175;ﻴﻦ)ﺑﺮﺍﻯ ﺑﺮﺭﺳﻰ ﺃثرﻫA= 256;ﺮﻯ ﻧﻴﺰ ﺑﺮﻭﺣﻴﻪ &= #65259;ﻨﺮﻣﻨﺪ می ﭙﺮﺩﺍﺯﺩ. ﮐ&#= 65258; ﺑﺮﺧﻠﺎﻑ ﻧﻈﺮ&#= 65267;ﻪ ﻣﺎﺩﻯ ﻭ ﺟﺰﺋﻰ = ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﺑﻨﻈ&= #65198; ﺷﺎﺭﻝ ﻟﺎﻟﻮ ﺭ&= #65261;ﺵ ﻋﻠﻤﻰ ﺗﻴﻦ'ﺍﺯ = ﻧﻮﻉ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﻣ&= #65194;ﺭﻥ ﺩﺭ ﻋﻠﻮﻡ ﻃﺒﻴ&= #65228;ﻰ ﺍﺳﺖ.ﮐﻪﺩﺭ= ; ﻣﺎﺩﻩ ﮔﺮﺍﺋﻰ ﻭﺳﻴﻠ&#= 65258; ﻣﻄﺎﻟﻌﻪ ﺍﻣﺮ&#= 65261;ﺯ ﺑﺸﺮ' ﭼﻮﻥ ﺭﻭﺍ= ﻥ ﮐﺎﻭﻯ ﻗﺎﺑﻞ ﺍ&= #65183;ﺮﺍ ﺍﺳﺖ.ﻭﻟﻰ ﮔﺬﺷ&= #65176;ﻪ ﻭ ﺁﻳﻨﺪﻩ ﺑﺸﺮ&= #65239;ﺎﺑﻞ ﺗﺤﻠﻴﻞ ﻣﺎﺩﻯ &= #65255;ﻴﺴﺖ. ﺗﻴﻦ ﺑﻨﻮﻉ ﭘﺪ&= #65267;ﺪﻩ ﺍﺳﺘﺎﺗﻴﮑﻰ ﺗ&#= 65262;ﺟّﻪ ﻧﺪﺍﺷﺘﻪ'ﻟﺬﺍ &= #65153;ﻧﺮﺍ ﺗﺎﺑﻊ ﭘﺪﻳﺪﻩ &= #65183;ﺎﻣﻌﻪ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍ&= #65203;ﺖ. ﺩﺭﺣﺎﻟﻴﮑﻪ ﻫ&#= 65256;ﺮ ﻓﻌّﺎﻟﻴّﺖ ﺍA= 255;ﺴﺎﻧﻰ ﻗﺎﺋﻢ ﺑﺬﺍﺕ ﻭ = ﺧﻮﻳﺸﺘﻦ ﺍﺳﺖ ﻭ ﺑﻤﻘﺎﻡ = ﺗﮑﺎﻣﻠﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺡ ﻓ&= #65198;ﺩﻯ ﭘﺸﺖ ﮔﺮﺩﻥ ﺗﻮ&= #65183;ّﻪ ﻧﮑﺮﺩﻩ'ﭼﻮﻥ ﻣ&= #65166;ﺭﮐس ﺑﺮﺍﻯ ﺟﺎﻣﻌﻪ &= #65255;ﻈﺎﻡ ﺣﺰﺑﻰ ﺩﺭﭘﻴﺶ &= #64404;ﺮﻓﺘﻪ ﺍﺳﺖ .<o:p></o:p> ﻫﻨﺮ ﺭﺍ= ;ﻩ ﻭﻳﮋﻩﺍﻯ'ﺩﺭ ﮐ&= #65204;ﺐ ﻣﻌﺮﻓﺖ ﺍﺳﺖ. ﻭ= ﺩﺍﺭﺍﻯ ﺣﻘﻴﻘﺖ ﺧﺎﺹ ﻭ = ﻏﺎﻳﺘﻰ ﻣﺸﺨﺺ ﻣﻴﺒﺎﺷ&#= 65194;.ﮔﺮﭼﻪ ﻫﻨﺮ ﺑﺎ ﺩﻳﻦ ﻭ= ﺍﺧﻠﺎﻕ ﻭ ﺳﻴﺎﺳﺖ ﻭ ﺍﻗ= ﺘﺼﺎﺩ ﻭ ﺟﺎﻣﻌﻪ ﻣﺮﺑ&= #65262;ﻁ ﻣﻴﺒﺎﺷﺪ. ﻫﺮﺑ&= #65198;ﺕ ﺭﻳﺪ ﻣﻴﮕﻮﻳﺪ'&= #64400;ﺎﺭﺑﺮﺩ ﻫﻨﺮ ﻭ ﺍﺭﺯﻳﺎ&= #65169;ﻰ ﺁﻥ ﺩﺭ ﮐﺎﺭ ﻓﺮ= ﺩﻯ ﺍﺳﺖ. ﻫﻨﺮﻓﺮﺩ&= #65263; ﺷﺮﻭﻉ ﻣﻴﺸﻮﺩ'&= #65261; ﺗﺎ ﺣﺪﻭﺩﻯ ﮐﻪ = ﺟﺎﻣﻌﻪ ﺑﺘﻮﺍﻧﺪ'ﺍﻭﺭ&#= 65165; ﺩﺭﻙ ﻭ ﺍﺭﺯﻳﺎ&= #65169;ﻰ ﻧﻤﺎﻳﺪ. ﮐﻪ ﺑﺎ= ﺟﺎﻣﻌﻪ ﻣﺮﺗﺒﻂ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ. ﻧﻮﺁﻭﺭﻯ = ﻫﺎﻯ ﺑﺠﺎﻣﻌﻪ ﺍﺭﺗ&#= 65170;ﺎﻃﻰ ﻧﺪﺍﺭﺩ.ﻭ ﻗﺎﺑ&= #65246; ﺩﺭﻙ ﺟﺎﻣﻌﻪ ﻫ&= #65250; ﻧﻴﺴﺖ.ﻳﻌﻨﻰ ﻫ&= #65256;ﺮﻣﻨﺪ ﺍﺯ ﺟﺎﻣﻌﻪ ﺑﻴ&= #65198;ﻭﻥ ﻧﻤﻰ ﺁﻳﺪ. ﺑﻠﮑ= ﻪ ﺩﺭ ﻫﻤﺪﻳﮕﺮ ﺗ&= #65156;ثیر ﻣﻴﮕﺬﺍﺭﻧﺪ.ﻫ&#= 65256;ﺮﻣﻨﺪ ﻏﻴﺮ ﻣﺎﺩﻯ ﻭ ﺍ= ﻟﻬﻰ'ﻧﻮ ﺁﻭﺭ ﻭﺍﻗﻌﻰ ﺩ&= #65197; ﻫﺮ ﻋﺼﺮﻯ ﺍﺳﺖ.= ﺩﺭ ﺍﺑﺘﺪﺍ ﺍﺯﺟﺎ&#= 65251;ﻌﻪ ﺷﺮﻭﻉ ﻣﻴﮑﻨﺪ'&= #65261; ﺳﭙس ﺩﺭ ﺗﺤﮑّ= 5250; ﺟﺎﻣﻌﻪ ﻣﻰ ﮐﻮ&= #65207;ﺪ. ﻭ ﭼﻮﻥ ﮐﺎﻣﻠﺎ = ﺁﺯﺍﺩ ﺍﺯ ﺃثراﺕ ﺟﺎA= 251;ﻌﻪ'ﻭ ﺣﺘﻰ ﺍﺯ ﮔﺬﺷﺘ&= #65258; ﻫﺎﻯ ﺗﺎﺭﻳﺨﻰ &= #65191;ﻮﺩ ﺍﻧﺴﺎﻥ ﺷﺪ'ﭘس &= #65175;ﮑﺎﻣﻞ ﺍﻟﻬﻰ ﻫﻨﺮﻣﻨ&#= 65194; ﺩﺳﺖ ﺧﻮﺍﻫﺪ ﺩ&= #65165;ﺩ.ﻭ ﺍﻳﻦ ﺩﺭ ﻫﻨﺮﻣ&= #65256;ﺪ ﺑﺎ ﻧﻔس &#= 65153;ﻟﻮﺩﻩ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺗ&= #65188;ﻘﻖ ﻳﺎﺑﺪ. ﻫﻨﺮ ﻧﺘ= ﻴﺠﻪﺍﻯ ﻓﺮﻋﻰ ﺍﺯ ﺟﺎﻣ&= #65228;ﻪ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﻫ&= #65256;ﺮ ﺧﻮﺩ ﻋﻨﺼﺮ ﻣﻬ&= #65252;ّﻰ ﺩﺭﺗﺮﮐﻴﺐ ﺟﺎ&#= 65251;ﻌﻪ ﺍﺳﺖ.ﻭﻗﺘﻰ ﻣﺎ = ﺍﺭﺯﺷﻬﺎﻯ ﺟﻤﺎﻟﻰ ﺭﺍ ﮐﻪ = ﻫﻨﺮﻣﻨﺪ ﻣﻴﺪﻫﺪ' ﻧﺎﺩﻳ&= #65194;ﻩ ﻣﻴﮕﻴﺮﻳﻢ. ﻭ ﺑ= ﺎﺭﺯﺷﻴﺎﺑﻰ ﺍﺟﺘﻤﺎﻉ ﻣﺘّ= 4401;ﻰ ﺑﺎﺷﻴﻢ' ﮐﺎﺭﻯ = ﺟﺰ ﺁﻣﺎﺭﮔﻴﺮﻯ ﻧ&#= 64401;ﺮﺩﻩﺍﻳﻢ' ﮐﻪ ﻧﺘﻴﺠﻪﺍﻯ &= #65239;ﻄﻌﻰ ﻧﻤﻰ ﺑﺎﺷﺪ. ﻫﻨ= ﺮ ﺳﺎﺯﻧﺪﻩ ﺟﺎﻣ&#= 65228;ﻪ ﻫﺴﺖ'ﻭ ﺩﺭ ﻣﺮ ﺣ= ;ﻠﻪ ﮐﻤﺎﻝ ﺧﻮﺩ'ﺑﺨ&= #65212;ﻮﺹ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ'ﮐﻪ ﻣﻌﻘﻮﻟﺎﺕ ﺍﺳ&#= 65166;ﺳﻰ ﺟﺎﻣﻌﻪ ﺭﺍ'ﺩﺭ = ﺣﮑﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺩ ﺗث&#= 1576;یت ﻭ ﺭﻧﮓ ﺩﺍﺋﻢ ﻣ= ﻴﺪﻫﻨﺪ.ﻭﻣﺎﻧ&#= 65256;ﺪ ﺩﻳﮕﺮ ﻋﻠﻮﻡ ﻭ = ﺍﻣﻮﺭ ﺑﺸﺮﻯ ﻣﺮﺍﺣﻞ &= #64400;ﻤﺎﻝ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194; .<o:p></o:p> ﺩﺭ ʌ= 51;ﻄﺎﻟﻌﻪ ﺩﻳﮕﺮﻯ ﺍﺯ (ﮔﻴ= ﻮ </spa= n>) &#= 65169;ﺮﺍﻯ ﺭﺍﺑﻄﻪ ﻫﻨﺮ ﺑ&= #65166; ﻣﺤﻴﻂ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ'ﺩﺭ ﺑﺮﺍﺑﺮ &#= 65267;ﻚ ﺍﺳﺘﺎﺗﻴﻚ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﻭ ﺟﻤﻌﻰ ﻗﺮﺍﺭ = ﻣﻴﮕﻴﺮﻳﻢ.ﮐﻪ ﺑﺮ ﺍﺻﻮﻝ ﺣﻴﺎ&= #65175;ﻰ ﮐﻪ ﻫﻨﺮﻧﺘﻴﺠ&#= 65258; ﺯﻧﺪﮔﻰ ﺍﺳﺖ ﻗ&= #65198;ﺍﺭ ﺩﺍﺭﺩ.ﻭ ﺍﺣﺴﺎ&= #1587; ﺟﻤﺎﻟﻰ ﺍﺣﺴﺎ&#= 65203;ﻰ ﭘﺮ ﺑﺎﺭ ﺗﺮ ﺍﺯ= ﺯﻧﺪﮔﻰ ﺍﺳﺖ.ﻭ ﻫﻨﺮ ﺭﺍ= ﻓﻌّﺎﻟﻴّﺘﻰ ﺍﺟﺘﻤﺎﻋﻰ ﻫﺪ&#= 65233; ﺍﺯ ﺧﻮﺩ ﺯﻧﺪﮔ&= #65264; ﻣﻴﺒﺎﺷﺪ. ﻭ ﻫﻤ= ﺎﻥ ﻟﺬﺕ ﮔﺮﻓﺘﻦ ﺷ&= #65156;ﻥ ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ &= #65169;ﺮﺩﻥ ﺍﺳﺖ'ﻧﻪ ﺗﮑﺎﻣ&= #65246; ﺭﻭﺣﻰ'ﻭ ﺣﺘﻰ ﻧ= ﻪ ﺗﮑﺎﻣﻞ ﺗﺎﺭﻳ&#= 65192;ﻰ. ﮔﻴﻮ ﻫﻨﺮ ﺭﺍ ﺯ= ﻧﺪﮔﻰ ﻓﺸﺮﺩﻩ ﻣﻴﺨﻮ&#= 65165;ﻧﺪ.ﻭﻭﻇﻴﻔﻪ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ'&= #64400;ﻪ ﻧﮕﺬﺍﺭﺩ ﺯﻧﺪ&#= 64404;ﻰ ﺑﺮ ﺍﻭ ﻏﻠﺒﻪ ﮐ= ﻨﺪ.ﭘس ﺑﺎﻳﺪ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺣﻰ ﻭﻧﻮﻋﻰ ﺑﺠﻮﻳ&#= 65194;.ﺗﮑﺎﻣﻞ ﺍﻓﻘﻰ ﻭ ﻣﻬﻤﺘ&= #65198; ﺗﮑﺎﻣﻞ ﻋﻤﻮﺩ&#= 65263; ﻭ ﺳﻠﻮﮐﻰ' ﺑﻨﻔ= ﻊ ﺃﺑﺪﻳﺖ ﻭﭘس ﺍ&#= 65199; ﻣﺮﮒ.ﮐﻪ ﺩﺭ ﺗﮑ= ﺎﻣﻞ ﺍﻓﻘﻰ ﺟﺰ ﮐﺎﺭ&= #65251;ﺎ ﺳﺎﺯﻯ ﻧﻴﺴﺖ.ﻭ = ﻫﻨﺮﻣﻨﺪ ﺑﺎﻳﺪ ﻣﻌﺎﺻﺮ &= #65169;ﺎﺷﺪ.ﻭ ﺍﺷﮑﺎﻝ ﻣﺨﺘﻠ&#= 65234; ﺯﻧﺪﮔﻰ ﺭﺍ ﺑﺸ&= #65256;ﺎﺳﺪ.ﻭﺯﻧﺪﮔ= 5264; ﻓﺮﺩﻯ ﺭﺍ ﺩﺭ ﺧ= ﻮﺩ ﺫﻭﺏ ﮐﻨﺪ.ﻳﻌﻨ&= #65264; ﻫﻨﺮ ﻣﻨﺸﺄ ﻭ ﻏ= ﺎﻳﺖ ﻭ ﻣﺎﻫﻴّﺖ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ ﺩﺍﺭﺩ.ﮐﻪ ﺑﺘﻮ&= #65165;ﻧﺪ ﺩﺭ ﮐﻞّ ﺣﻴﺎﺕ &= #64400;ﻠّﻰ ﻣﺨﻠﻮﻁ ﮔﺮﺩﺩ.&= #65261; ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺣ&= #65268;ﺎﺕ ﮐﻠّﻰ ﺩﺭﺟﺎﻣ= 5228;ﻪ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ &= #65251;ﮕﺮ ﺩﺭ ﺳﻄﺢ ﻋﻘﻞ ﺟ= ﻤﻌﻰ ﺁﻥ.ﮐﻪ ﻣﺮﺍﺗﺐ = ﻋﻘﻠﻰ ﺑﺎﻟﺎﺗﺮ ﺗﺎ ﻋ&= #65240;ﻞ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ ﻗﺎﺋﻢ ﺑﺮﺳﺪ. ﻏ= ﺎﻳﺖ ﻭ ﻫﺪﻑ ﻫﻨﺮﻣﻨ&= #65194; ﻧﻴﺰ ﺍﺟﺘﻤﺎﻋ&#= 65264; ﺍﺳﺖ'ﮐﻪ ﺍﺯ ﻣﺮ= ﺍﺗﺐ ﻓﺮﺩﻯ ﺧﻮﺩ ﺧﺎ&= #65197;ﺝ ﮔﺮﺩﺩ'ﻭ ﺑﺎ ﺩﻳ= ﮕﺮﺍﻥ ﻳﮑﻰ ﺷﻮﺩ.ﺍﺯ ﺧ= ﻮﺩ ﺧﺎﺭﺝ ﺷﺪﻥ ﺩﺭ = ﺗﺰﮐﻴﻪ ﻧﻔس ﺩﺭﺳﺖ ﺍﺳ&#= 65174;.ﻭﻟﻰ ﺩﺭ ﺩﻳﮕﺮﺍﻥ ﻳ&= #64401;ﻰ ﺷﺪﻥ'ﮐﺎﺭ ﻫﻨﺮ = ﻣﺎﺩﻯ ﺑﻘﺼﺪ ﺍﺳﺘﻔﺎ&#= 65193;ﻩ ﺍﺯ ﺟﻤﻊ ﺍﺳﺖ.ﻭ= ﺍﻟّﺎ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺗ&= #65200;ﮐﻴﻪ ﮐﻨﻨﺪﻩ'ﺑﺎ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﻧﺎﺩﻳﺪ&#= 65257;'ﻭ ﻳﺎ ﻧﻴﺎﻣﺪﻩ ﺧ&= #65262;ﺩ'ﻭ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺟﻤﻊ ﻭﺣﺪﺕ ﻭﺟ&= #65262;ﺩﻯ ﻣﻴﻴﺎﺑﻨﺪ.ﻭﺩ&#= 65197; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺍﺳﺖ'ﮐﻪ ﺟﺎﻣﻌ&= #65258; ﺭﺍ ﻫﺪﺍﻳﺖ ﻣﻴ&= #64401;ﻨﻨﺪ.ﻭﺧﻮﺩ ﺩﺭﺗﻦ ﺑﺎ ﺁﻧﻬ&= #65166; ﺩﺭ ﺗﻤﺎس ﻫﺴﺘ&#= 65256;ﺪ.ﻭﻟﻰ ﺗﻨﻬﺎ ﺩﺭ ﺑﻴﻦ = ﺩﻳﮕﺮ ﺗﻦ ﻫﺎ ﻗﺮﺍﺭ ﺩ= ﺍﺭﺩ.ﻭ ﺟﺎﻣﻌﻪ ﺭﺍ ﺗﺎ = ﺣﺪﻭﺩﻯ ﺑﺠﻠﻮ ﻭ ﻋﻘﻞ ﻭ= ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65247;ﺎﺗﺮ ﺳﻮﻕ ﻣﻴﺪﻫﺪ.ﮐ&= #65258; ﺣﺘﻰ ﻋﻠﻮﻡ ﻭ ﻓ= ﻠﺴﻔﻪ ﭼﻨﻴﻥﻤﻴﮑﻨﺪ. &= #65251;ﺒﺪﺃ ﺟﺪﻳﺪ ﺁﻧﻬﺎ ﻳ&= #65242; ﻓﮑﺮ ﺍﺑﺪﺍﻋﻰ &= #64400;ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺩﺭ ﻃﻮﻝ = ﺯﻣﺎﻧﻬﺎ ﺑﻮﺩﻩ ﺍﺳﺖ.ﺍﮔ&= #65198;ﺑﺠﺎﻣﻌﻪ ﺑﺎﺯ ﮔﺮﺩﻧﺪ'ﮐ&= #65258; ﺩﺭﺁﻥ ﺗﺄثیر A= 169;ﮕﺬﺍﺭﻧﺪ.ﻭﻧ᥽= 8; ﺧﻮﺩﺭﺍ ﺩﻭﺑﺎ&#= 65197;ﻩ ﺁﻟﻮﺩﻩ ﺑﻤﻌﺎ&#= 65267;ﺐ ﺟﺎﻣﻌﻪﺧﻮﺩ ﻧ&#= 65252;ﺎﻳﻨﺪ'ﮐﻪﺩﺭA= 235;ﺼﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﺴ&= #65176;ﻨﺪ' ﻭﺧﻮﺩ ﺩﺭ ﻓﺼﻞ = ﻧﻬﺎﺋﻰ ﻧﻮﻉ ﺑﺸﺮﻯ.ﺗﻮ&= #65187;ﻴﺪ ﻭ ﻳﮕﺎﻧﻪ ﺷﺪﻥ = ﻭ ﺧﻮﺩﺭﺍ ﻧﺎﺩﻳ&#= 65194;ﻩ ﮔﺮﻓﺘﻦ'ﮐﻪ ﮐﺎ&= #65197; ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ ﻭ ﻏﻴﺮ ﺳﺎﻟﮑﺎ&= #65253; ﺣﺘﻰ ﻗﺸﺮﻯ ﻫﺎ&= #65263; ﻣﺬﻫﺒﻰ ﭘﺮ ﺗﻌ&= #65212;ﺐ ﺩﻳﻨﻰ ﻭﻣﺸﺮﻙ' = ﺷﺎﻳﺪ ﺩﺭ ﻣﻌﺮﻓﺖ ﻣﻮ&= #65165;ﺩ ﻣﺨﺪﺭ ﺧﻮﺩﺭﺍ &= #65235;ﺮﺍﻣﻮﺵ ﮐﻨﻨﺪ.ﭼﻮﻥ ﻣﺴ&= #65174; ﻭ ﺑﻰ ﻫﻮﺵ ﮔﺮﺩ= ﻧﺪ.ﻭﻟﻰ ﺍﻳﻦ ﺍﺗﺤﺎﺩ ﺑ&= #65166; ﺩﻳﮕﺮﺍﻥ ﻣﺤﺴ&#= 65262;ﺏ ﻧﻤﻴﮕﺮﺩﺩ. ﮐﻪ = ﺩﺭﻓﺮﺩﻳّﺖ ﺧﻮﺩ ﮔﻢ ﺷﺪﻥ ﻣ= ﻴﺒﺎﺷﺪ.ﻭ ﺗﻮﺣﻴﺪ ﻭﻭﺍﺣ&#= 65194; ﺷﺪﻥ ﮐﺎﺭ ﺳﺎﻟ&= #64401;ﺎﻥ ﺍﻟﻬﻰ ﺍﺳﺖ.ﮐﻪ<= /span> </spa= n>ﺑﺎ ﻣﺮﺍﺗﺐ A= 165;ﻟﻬﻰ ﺧﻮﺩ ﺩﺭ ﺗﻮﺳّ&#= 65248;ﺎﺕ ﻋﺒﺎﺩﻯ ﭼﻨﺎﻥ &= #65267;ﮑﻰ ﻣﻴﺸﻮﻧﺪ'ﮐﻪ ﺧ&= #65262;ﺩﺭﺍ ﺩﺭ ﻣﻴﺎﻥ ﻧﻤﻰ = ﺑﻴﻨﻨﺪ.ﻭ ﻗﻄﺮﻩﺍﻯ ﺩﺭ ﺩ&= #65197;ﻳﺎﻫﺎﻯ اﻟﻬﻰ ﻣﻴﮕﺮﺩ= 5255;ﺪ.ﻭﻟﻰ ﻗﻄﺮﻩﺍﻯ ﻣﺴﺘ&#= 65240;ﻞ ﻧﻴﺴﺘﻨﺪ. ﺳﺎﻟ&= #65242; ﺩﺭﺗﻮﺣﻴﺪ ﻭ ﺣ&= #65166;ﻟﺖ ﺻﻤﺪﻳّﺖ ﻭ ﺧﻠ&#= 65204;ﻪ ﻭ ﺑﻰ ﺧﻮﺩﻯ ﺧﻮ= ﺩ'ﮐﻪ ﺑﺎ ﺍﺣﻮﺍﻝ ﺍﻟ&= #65260;ﻰ ﻭ ﺷﻬﻮﺩ ﻋﻮﺍﻟ&= #65250; ﺍﻟﻬﻰ ﺭﻭﺑﺮﻭ &= #65251;ﻴﮕﺮﺩﺩ' ﺑﺎﺯ ﺍﻳﻦ ﺍﺫﮐ&= #65166;ﺭ ﺗﻮﺣﻴﺪﻯ</sp= an> &#= 65197;ﺍ ﺩﺍﺭﺩ.ﭼﻮﻥ ﻟﺎ = ﺍﻟﻪ ﺍﻟّﺎ ﺍﻟﻠﻪ ﮐ&#= 65258; ﺗﮑﺮﺍﺭ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ. ﮐﻪ ﺑﺎ ﻣﻘﺎﻡ ﺍ= ﻟﻬﻰ ﺑﺮﺗﺮﻯ ﺭﺳﻴﺪ&#= 65257;. ﻭﻟﻰ ﻫﻨﻮﺯ ﺑﺎ&= #65247;ﻠﻪ ﻧﺮﺳﻴﺪﻩ ﺍﺳﺖ.&= #65251;ﮕﺮ ﺑﻔﺮﺽ ﺩﺭ ﺃﺑﺪ&= #65267;ّﺖ ﻣﻄﻠﻖ'ﻭﻋﺒﻮﺭ &= #65175;ﮑﺎﻣﻠﻰ ﺍﺯ ﺑﻰ ﻧﻬﺎﻳﺖ = ﻣﺮﺍﺗﺐ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﻭ = ﺗﺠﻠّﻴﺎﺕﺍﻟA= 260;ﻰ. ﭘس ﻫﻨﺮﻣﻨﺪ ﻣ&#= 65166;ﺩﻯ'ﻋﻤﻠﺎ ﺑﻴﺸﺘﺮ ﺧﻮﺩﺵ &= #65197;ﺍ ﺑﺠﺎﻣﻌﻪ ﻣﺘّ= 5212;ﻞ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺍﺳ&= #65176;ﻔﺎﺩﻩ </spa= n>ﻣﺎﻟﻰ ﻳﺎ ﺷA= 260;ﺮﺕ ﻭ ﺳﺘﺎﻳﺶ ﺁﻧﺎ&= #65253; ﺭﺍ ﺑﺒﻴﻨﺪ.<o:p></o:p></span= > ﮔﻴﻮ ﺩﺭ= ; ﺷﻌﺮﻯ ﻣﻴﮕﻮﻳﺪ'ﻫﻨﺮ &= #65255;ﺮﻣﺶ ﻭ ﺣﻨﻴﻦ ﻭ ﻣﺤﺒ= ّﺖ ﻭ ﻣﻬﺮﺑﺎﻧﻰ ﺍ&= #65203;ﺖ.ﭼﻮﻥ ﻫﺮ ﮔﺎﻩ ﺯﻳﺒﺎ&= #65163;ﻰ ﺭﺍ ﺩﻳﺪﻡ'ﺍﺯ ﺧ= ﺪﺍ ﺁﺭﺯﻭ ﮐﺮﺩﻡ ﺩ&= #65261; ﺑﺎﺷﻴﻢ.ﮐﻪ ﺍﻳ&= #65254; ﺩﻭ ﺑﻮﺩﻥ' ﻣﺨﺎ= ﻟﻒ ﺧﻮﺩ ﻓﺮﺍﻣﻮﺷ&#= 65264; ﻭ ﻧﻬﺎﻳﺖ ﺧﻮﺩ = ﺧﻮﺍﻫﻰ ﻭﺧﻮﺩ ﭘﺴﻨﺪﻯ &= #65165;ﺳﺖ.ﮐﻪ ﺟﻤﺎﻝ ﺍﻟﻬﻰ ﺩ&= #65197; ﺳﺎﻟﮑﺎﻥ ﭼﻨﺎ&#= 65253; ﺍﺳﺖ ﮐﻪ ﻣ᥾= 8;ﺨﻮﺍﻫﻨﺪ. ﺧﻮﺩﻯﺒﺸﺮﻯ ﻧ&#= 65170;ﻮﺩﻩ ﺑﺎﺷﺪ.ﻭ ﻫﻤﺎﻥ = ﺩﻳﺪﺍﺭ ﺳﻤﺒﻮﻟﻴﻚ ﺟﻤ&#= 65166;ﻝ ﺍﻟﻬﻰ ﺍﺯ ﺁﻳﻨ&= #65194;ﻩ ﻫﺎ'ﺧﺎﻃﺮﻩﺍﻯ &= #65155;ﺑﺪﻯ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺳﺎﻟ&#= 65242; ﺷﺎﻫﺪ ﻫﺮ ﺗﺠﻠ&= #1617;ﻰ ﺍﻟﻬﻰ'ﻋﻤﻠﺎ ﺑ&= #65166; ﺩﻳﮕﺮﻯ ﺭﻭﺑﺮ&#= 65261; ﻧﻴﺴﺖ.ﮐﻪ ﺭﻭﺡ = ﺍﻭ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺷ&= #65260;ﻮﺩ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﺩ.ﻭﻭﺍﻗﻌ= 5264; ﺷﺒﻴﻪ ﻫﻤﺰﺍﺩ &= #65165;ﻭ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻟﺬ= ﺍ ﺗﻮﻓﻴﻖ ﺩﺭ ﺩﻳ&= #65194;ﺍﺭ ﺟﻤﺎﻝ ﺍﻟﻬﻰ' ﺑ= ﺎﻟﺎﺗﺮ ﺩﺭ ﺗﺠﻠّﻰ ﺍﻟ&#= 65260;ﻰ ﺑﺎﻟﺎﺗﺮ ﺍﺳﺖ.&= #65261; ﺟﻤﻊ ﺷﺪﻥ ﻭ ﻳﮑ= ﻰ ﮔﺮﺩﻳﺪﻥ'ﻳﺎ ﻫ&= #65252;ﺎﻥ ﺟﻢ ﮔﺮﺩﻳﺪﻥ ﺳ&= #65166;ﻟﻚ ﺍﺳﺖ'ﮐﻪ ﺭﻭﺯ ﺭ= ﺳﻴﺪﻥ ﺑﻨﻮﺭ ﺍﻟﻬﻰ ﺗ&= #65166;ﺯﻩ ﺧﻮﺩ(ﺟﻤﻌﻪ)ﻭﺟ&= #65208;ﻦ ﻭ ﺍﺳﺘﺮﺍﺣﺖ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩﺭﺍ ﺧﻮﺍﻫ&#= 65194; ﺩﺍﺷﺖ ﮐﻪ ﺍﮔﺮ = ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺩﺍﺷﺖ.ﺩ&= #65197;ﺟﻤﻌﻪ ﺍﺳﺘﺮﺍﺣﺖﺍ ﻭ'&= #65261;ﻯ ﺗﺠﺴّﻢ ﻭﺗﺠﺴ= 617;ﺪ ﻣﺎﺩﻯ ﺷﻬﻮﺩ ﺧ&= #65262;ﺩﺭﺍ ﺩﺍﺭﺩ' ﮐﻪ ﻗﺎﻟ= ﺐ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﺩ.ﺗﺎ ﻗﺎﺑ&= #65246; ﺍﺣﺴﺎس ﻭﻟﻤس = 5193;ﻳﮕﺮﺍﻥ ﺑﺎﺷﺪ. ﮐﻪ ﻫﻴﭻ= ﻏﻴﺮ ﺳﺎﻟﮑﻰ ﻧﻤﻰ ﺗ&= #65262;ﺍﻧﺪ'ﭼﻨﻴﻦ ﺍﺣﻮﺍﻝ ﻳﮕﺎﻧ&#= 64405;ﻰ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﺪ.ﻣﮕﺮ ﺩﻭﮔﺎﻧﮕﻰ ﺧﻮ&#= 65193;'ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65267;ﮕﺎﻧﻪ ﻧﻤﺎﻳﺪ ﮐﻪ ﺍﻳ&= #65254;(ﻳﮕﻴﻦ) ﻫﻤﺎﻥ ﻳﻘﻴﻦ ﻭ = ﻋﻴﻦ ﺍﻟﻴﻘﻴﻦ می ﺒ= 5166;ﺷﺪ'ﮐﻪ ﺍﻣﮑﺎﻥ ﻓﺮﻳﺐ &= #65193;ﻳﮕﺮ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ .= <o:p></o:p> ﻫﻨﺮ ﻭﺳ= ;ﻴﻠﻪ ﺗﻮﺍﻓﻖ ﻭﻣﺸﺎ&#= 65197;ﮐﺖ ﻭﺟﺪﺍﻧﻰ ﻭﻋﺎ&#= 65219;ﻔﻰ ﺍﻓﺮﺍﺩ ﺑﺎﻫﻢ &= #65165;ﺳﺖ.ﺑﺨﺼﻮﺹ ﭘس ﺍﺯ ﺗﻮﺣﻴﺪ &= #65165;ﻟﻬﻰ ﺳﺎﻟﮑﺎﻥ ﺑﺎ ﺳ&= #65166;ﻟﮑﺎﻥ ﺩﻳﮕﺮ.ﻭ ﻳﺎ ﻫﻢ= ﺷﻬﻮﺩﻯ ﻫﺎﻯ ﺩﻳﮕﺮ' ﮐﻪ= ﺗﻮﺍﻓﻖ ﻭﺟﺪﺍﻧﻰ ﺗﻤﺎ&#= 65249; ﻋﻴﺎﺭ ﺩﺍﺭﻧﺪ. = ﺩﺭ ﻫﻨﺮ ﻣﺎﺩﻯ ﻳﺎ = ﺑﻄﻮﺭ ﮐﻠّﻰ ﻭ ﻳﺎ ﻣﻮ&= #65239;ﺘﺎ ﺗﻮﺍﻓﻖ ﺑﻈﺎﻫ&#= 65198; ﺩﺍﺭﻧﺪ. ﻣﺎﻫﻴ&= #1617;ﺖ ﻫﻨﺮ ﻧﻴﺰ ﺗﻌﺎ&= #65219;ﻒ ﺫﺍﺗﻰ ﻭ ﮐﺸﺶ ﺍ= ﻓﺮﺍﺩ ﺑﻴﮑﺪﻳﮕﺮ ﻫﺴ&#= 65174;.ﻭﻧﻮﻋﻰ ﺍﻧﻔﻌﺎﻝ ﺟﻤﺎ&#= 65247;ﻰ ﻣﻴﺒﺎﺷﺪ.ﺑﺨﺼ&#= 65262;ﺹ ﺟﻤﺎﻝ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺑﺮﺗﺮ'ﺍ&= #65199; ﻫﺮ ﻧﻮﻉ ﺟﻤﺎﻝ = ﻣﺎﺩﻯ ﺩﺭ ﺍﺷﻴاء ﻭ ﺩ&#= 65197; ﻃﺒﻴﻌﺖ. ﻋﻠﻢ ﺟ= ﻤﺎﻝ ﻭﺯﻳﺒﺎﺋﻰ'ﭼﻮ&#= 65253; ﺍﺧﻠﺎﻕ ﺑﺎ ﺗﺮ&= #65241; ﺧﻮﺩﺧﻮﺍﻫﻰ ﺷ&#= 65198;ﻭﻉ ﻣﻴﺸﻮﺩ.ﻭﺣﺪﺕ &= #65165;ﺟﺘﻤﺎﻋﻰ ﻣﻈﻬﺮ ﺁﻥ ﺧﻮﺍ&= #65259;ﺪ ﺑﻮﺩ.ﻭ ﺩﺭ ﮐﺎﻣ= ﻠﺎﻥ ﺍﻟﻬﻰ ﻋﻤﻠﺎ ﺗ&= #65198;ﻙ ﮔﺬﺷﺘﻪ ﻫﺎ'ﻭ ﺣ= ﺘﻰ ﺻﻔﺎﺕ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯﺰﻧﺪﮔﻴﻤﻴA= 256;ﻤﺎﻳﺪ.ﮐﻪ ﺗﺨﻠﻴﻪ ﻫﺮﭼﻪ &= #65169;ﻴﺸﺘﺮ ﮔﺮﺩﻧﺪ'ﻭ ﺍﺧﻠ&= #65166;ﻕ ﻟﻬﻰ ﻣﻴﻴﺎﺑﻨ&#= 65194; ﮐﻪ ﺳﺮﺍﺳﺮ ﺗﻮ&= #65165;ﺿﻊ ﻭ ﻓﺪﺍﮐﺎﺭﻯ ﻭ = ﺍﺯ ﺧﻮﺩ ﮔﺬﺷﺘﮕﻰ &= #65165;ﺳﺖ.ﮐﻪ ﻫﻨﺮﻫﺎﻯ ﻣﺎﺩ&#= 65263; ﻭ ﺍﺧﻠﺎﻕ ﺑﺸﺮ&= #65263;'ﺣﺪّ ﺍﮐثر ﺩﺭ ﻳﻚ ﻫ&#= 65252;ﮑﺎﺭﻯ ﭘﻨﺠﺎﻩ ﭘﻨﺠﺎ&#= 65257; ﮔﺬﺷﺘﻪ ﺻﻮﺭﺕ &= #65251;ﻴﮕﻴﺮﺩ.ﻭ ﻫﻤﺎﻥ ﻗﺪﺭ ﻧﻴ&= #65200; ﮐﺴﺐ ﺷﺨﺼﻰ ﻣﻴ&= #65256;ﻤﺎﻳﻨﺪ.ﺍﻣﺎ ﺑﺮ ﻫﻨﺮ ﻣﺎﺩﻯ = ﻭﻣﻌﻨﻮﻯ ﻭ ﻣﻴﻨﻮﻯ ﺍﻟﻬ&= #65264;'ﮐﻪ ﺩﺭ ﺃﺻﻞ ﺩﺭ ﻋﻤ= ﻖ ﺣﻴﻮﺍﻧﻴّﺖ ﻧ= 5262;ﻉ ﺑﺸﺮﻯ ﺧﻮﺩ ﻫﺴ&= #65176;ﻨﺪ'ﻭ ﺍﺧﻠﺎﻗﻰ ﻫﻢ ﻧ&= #65194;ﺍﺭﻧﺪ'ﻭ ﺗﻨﻬﺎ ﺧﻮﺩ ﺧﻮ&= #65165;ﻫﻰ ﻭ ﺣﺮﺹ ﻭ ﻋﺎﺩﺍ= ﺕ ﻭ ﺧﻴﺎﻧﺖ ﻭ ﺳو&= #1569; ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ &= #65259;ﻨﺮ ﻭ ﺍﺣﻮﺍﻝ ﺁﻥ ﻣ= ﻴﮑﻨﺪ.<o:p></o:p> ﺑﻨﻈﺮ ﮔ= ;ﻴﻮ ﻫﺮ ﭘﺪﻳﺪﻩ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﻣﻮﺍﻓﻖ ﺗﻌﺎﻃ&#= 65234; ﻭﺟﺪﺍﻧﻰ ﻭ ﺍﻧ&= #65176;ﺸﺎﺭﻋﻮﺍﻃﻒ ﺑﻴﻦ ﺍﻓﺮﺍﺩ'ﻫ&= #65252;ﺎﻥ ﻗﺎﻧﻮﻥ ﺁﻥ ﻣﻴ&= #65170;ﺎﺷﺪ.ﭘس ﻫﻨﺮ ﺭﺍ ﻣﻈﻬﺮ = ﺍﻧﺴﺎﻥ ﻓﺮﺩﻯ ﻧﺪﺍﻧﺴ&#= 65176;ﻪ' ﺑﻠﮑﻪ ﭘﺪﻳﺪﻩ&#= 65165;ﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻴ&#= 65194;ﺍﻧﺪ.ﻃﻔﻞ ﻭ ﺟﺎﻫﻞ ﺑﺎ ﺟﺎ= ﻣﻌﻪ ﺧﻮﺩ'ﺗﻌﺎﻟﻰ ﻭ = ﺗﻮﺣﻴﺪ ﺍﻭﻟﻴّﻪ ﻣﻴﻴ= 5166;ﺑﺪ ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬﻰ ﺗﺮﻙ ﺟﺎﻣﻌﻪ ﺩ&= #65165;ﺭﻧﺪ.ﻣﮕﺮ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺍ&= #65187;ﺘﻤﺎﻟﻰ ﺑﺨﻠﻖ ﺩﺭ ﺗﻮﻟ&= #65194; ﺩﻭﻡ ﻭ ﺍﻟﻬﻰ'ﭘ= س ﺍﺯ ﻣﺮﮒ ﻗﺒﻞ ﺍ= ﺯ ﻣﺮﮒ'ﻭ ﺷﻬﻮﺩ ﻧ= ﻬﺎﺋﻰ ﻧﻮﺭ ﻗﺎﺋﻢ' ﻣﺮ= ﺯ ﭘﺎﻳﺎﻥ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺣﻰ ﺩﺭ ﻧﻮﻉ = ﺑﺸﺮﻯ . ﻭ ﺳﺎﻟﮑﺎﻥ ﻧﺮﺳ&#= 65268;ﺪﻩ ﺑﻤﺮﺍﺗﺐ ﺗﻮﺣ&#= 65268;ﺪ ﻭ ﻳﮕﺎﻧﮕﻰﻭ ﺍ&= #65267;ﻦ ﻫﻤﺎﻧﻰ'ﻣﺮﺗﺒ&#= 65258; ﺑﺮﺗﺮ ﺷﻬﻮﺩ ﺩ&= #65261;ﻡ ﺣﺴﻨﻰ' ﺍﻧﺰﻭﺍ&= #65263; ﺍﺯ ﺟﺎﻣﻌﻪ ﻭ ﺍ= ﺯ ﺗﻤﺎﻡ ﺻﻔﺎﺕ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺧﻮﺩ' ﮐﻪ= ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﺣﻠﺎ&#= 65245; ﻭ ﻣﺠﺎﺯ ﺍﺳﺖ' ﺑ= ;ﺮ ﺧﻮﺩ ﺣﺮﺍﻡ ﻭ ﺗ= ﺤﺮﻳﻢ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ&#= 65259;ﻤﺎﻥ ﺍﺣﺮﺍﻡ ﺣﺞ ﺃﮐ&= #65170;ﺮ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241;'ﻭﺭﺳﻴﺪﻥ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺍ&= #65203;ﺖ. ﺑﻨﻈﺮﮔﻴﻮ ﺗﻨ&#= 65260;ﺎ ﺟﺎﻣﻌﻪ ﺃﺻﻞ ﻫ&= #65256;ﺮ ﺍﺳﺖ. ﺑﻠﮑﻪ ﻫﻨ= ﺮ ﺭﺍ ﺩﺭﺃﺻﻞ ﺣﺎ&= #65211;ﻞ ﺟﺎﻣﻌﻪ ﺍﻳﺪﺁ&#= 65245; ﻣﻴﺪﺍﻧﺪ. ﻭ ﻫﻨ= ﺮ ﺭﺍ ﺑﺮﺗﺮﻳﻦ ﺻ&= #65262;ﺭﺕ ﺭﻭﺣﻰ' ﻭ ﺑﺮﺗﺮ= ﻳﻦ ﺩﺭﺟﻪ ﺗﻌﺎﻃﻒ &= #65261;ﺟﺪﺍﻧﻰ ﻣﻴﺪﺍﻧﺪ. ﮔﻴﻮ = ﺑﺎ ﺗﺤﻠﻴﻞ ﺍﻧﻔﻌ&#= 65166;ﻝ ﻫﻨﺮﻯ'ﺳﻪ ﻋﺎﻣ&= #65246; ﺭﺍ ﺩﺭ ﺍﻳﻦ ﺍﻧ= ﻔﻌﺎﻝ ﻣؤثّر ﺩﺍﻧﺴ᥵= 6;ﻪ.ﻳﮑﻰ ﻟﺬﺕ ﻋﻘﻠﻰ' ﻭﻗ= ﺘﻰ ﺑﺎ ﮐﻤﻚ ﺣﺎﻓﻈ&= #65258; ﺑﻤﻮﺿﻮﻋﺎﺕ ﺁ&#= 65207;ﻨﺎ ﻣﻴﺸﻮﻳﻢ.ﻭ ﺩﻳ&= #64405;ﺮﻯ ﻟﺬﺕ ﻣﺸﺎﺭﮐﺖ &= #65261;ﺟﺪﺍﻧﻰ ﺑﺎ ﻫﻨﺮﻣﻨﺪ'ﻭ&= #65259;ﻢ ﺩﻟﻰ ﺑﺎ ﺍﻭ.ﻭ ﺳ= ;ﻮﻡ ﻟﺬﺕ ﺗﻌﺎﻃﻒ ﺑ&= #65166; ﻣﻮﺟﻮﺩﺍﺕ ﻣﺨ&#= 65248;ﻮﻕ ﻭ ﻫﻨﺮﻣﻨﺪ. ﭘس = ﺍﻧﻔﻌﺎﻝ ﻫﻨﺮﻯ ﺫﺍﺗﺎ ﺍ&= #65255;ﻔﻌﺎﻝ ﺍﺟﺘﻤﺎﻋﻰ ﺍﺳ&#= 65174;.ﮐﻪ ﺩﺭ ﺭﻭﺍﻥ ﻣﺎ ﺣ= ﻴﺎﺗﻰ ﻣﺸﺎﺑﻪ ﺗﺤﺮﻳ&#= 65242; ﻣﻴﮑﻨﺪ. ﻫﻤﺎﻥ = ﺣﻴﺎﺗﻰ ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﺩ&= #65197; ﺃثر ﻫﻨﺮﻯ ﺧﻮ= 5193; ﺩﺍﺭﺩ.ﺷﺎﻳﺪ ﺍ&= #65255;ﺴﺎﻥ ﻣﻌﻨﻰ ﻋﺸﻖ ﺭﺍ&= #65169;ﺪﺍﻧﺪ.ﻣﮕﺮ ﺑﻌﺪ ﺍﺯ ﺗﺼﻮﻳ&= #65198; ﻫﻨﺮﻣﻨﺪ'ﻭ ﺗﺤ&= #65198;ﻳﻚ ﻧﻴﺮﻭﻯ ﻋﺸﻖ ﺩ&= #65197; ﻭﺟﻮﺩ ﺑﺎﻃﻨﻰ &= #65261; ﻋﺎﻃﻔﻰ ﺍﻧﺴﺎ&#= 65253;. ﻭﻇﻴﻔﻪ ﻫﻨﺮﻫ&#= 65166;'ﺗﻐﻠﻴﻆ ﺍﻧﻔﻌﺎﻝ ﻓﺮﺩ&#= 65263;' ﺑﻬﺮ ﺷﮑﻠﻰ ﮐﻪ = ﺑﺎﺷﺪ.ﻭ ﺗﻘﻮﻳﺖ ﻋﻘﺪﻩ &= #65259;ﺎ ﻭ ﮐﻤﭙﻠﮑس ﻫﺎ&#= 65263; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65197;ﻭﺡ ﺣﻴﻮﺍﻧﻰ ﺩﺭ ﻫ&= #65198;ﮐس ﮐﻪ ﺷﺄﻥ ﻭﻣﻘﺎ&= #65249; ﺍﻟﻬﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺭﺍ' ﺑﺠﺎﻯ ﺗﺨﻔ= ﻴﻒ ﻭ ﺗﺨﻠﻴﻪ ﻭ ﺗﺤ= ﻠﻴﻪ'ﺁﻧﺮﺍ ﺗﻐﻠﻴﻆ ﻭ ﻗﻬﻘ&= #65198;ﺍﺋﻰ ﺗﺮ= ﻭ ﺁﻟ᥾= 2;ﺩﻩ ﺗﺮ ﻣﻴﻨﻤﺎﻳﺪ. = ﺗﺎ ﺍﻳﻨﺠﺎ ﮔﻴﻮ' ﺍ= ﺯ ﻧﺎﻇﺮ ﺃثر ﻫﻨ= 5198;ﻯ ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﺷ&= #65166;ﻳﺪ ﺩﺭﺳﺖ ﺑﺎﺷﺪ. ﺩ= ﺭ ﻣﻄﺎﻟﻌﻪ ﻫﻨﺮ &= #65261; ﺃثر ﻫﻨﺮﻯ ﻭ ﺧ&#= 65262;ﺩ ﻫﻨﺮﻣﻨﺪ ﻭ ﺗﮑ&= #65256;ﻴﺴﻚ ﻫﻨﺮ ﺳﭙس ﻧﺎﻇ&#= 65198;ﺍﻥ ﻣﺤﻞ ﺑﺮﺭﺳﻰ ﺍ&= #65203;ﺖ.ﻭ ﺩﺭ ﺃثرﻫﻨﺮﻯ = 5255;ﻘﺸﻰ ﻧﺪﺍﺭﻧﺪ. ﺭﻭﺵ = ﻫﻨﺮﻣﻨﺪ ﺩﺭ ﺗﺤﺮﻳﻚ ﻧﺎ&= #65223;ﺮﺍﻥ' ﻫﻤﺎﻥ ﺗﻌﺎﻃﻒ &= #65261; ﺟﺪﺍﻧﻰ ﻭ ﺳﻤﭙ&= #65166;ﺗﻰ ﺁﻧﺎﻥ'ﺑﺎ ﻭﺍﮔ&= #65268;ﺮﻯ ﻣﺸﮑﻠﺎﺕﺭﻭﺍ= 5255;ﻰ ﺍﺳﺖ. ﭼﻮﻥ ﻫﻴﺴ= ﺘﺮﻯ ﺟﻤﻌﻰ'ﮐﻪ ﻳﻚ ﺧ= ﻄﻴﺐ ﻳﺎ ﻧﻤﺎﻳﺶ ﻧﺎ&= #65251;ﻪﺍﻯ'ﺍﻳﺠﺎﺩ ﻫﻤﺪﻟﻰ ﺑﻴﻦ ﻧ&= #65166;ﻇﺮﺍﻥ ﻣﻴﮑﻨﺪ ﮐﻪ ﻣﻮ&= #65239;ّﺘﻰ ﺍﺳﺖ.ﻭ ﻋﻤﻠﺎ ﻫ= ﻨﺮ ﺗﺤﺮﻳﻚ ﮐﺮﺩﻩ &= #65261; ﺍﻧﺘﻘﺎﻝ ﺑﺪﻳ&#= 64405;ﺮﻯ'ﻧﺘﻴﺠﻪ ﺑﻴﺪﺍﺭﻯ ﻋﻘﺪ&#= 65257; ﻫﺎﻯ ﻣﺸﺎﺑﻪ ﺩ&= #65197; ﻧﺎﻇﺮﺍﻥ ﺍﺳﺖ.&= #65261; ﺍﻟّﺎ ﭼﻴﺰﻯ ﺍ&#= 65199; ﺃثر ﻫﻨﺮﻯ ﺑﻨ= 5166;ﻇﺮ ﻫﻨﺮ ﻧﻤﻴﺮﺳﺪ'&= #65251;ﮕﺮ ﺗﺤﺮﻳﻚ ﻋﻮﺍﻃ&#= 65234; ﺧﻮﺩ ﻧﺎﻇﺮﮐﻪ &= #65191;ﻮﺩﺭﺍ ﺑﺼﻮﺭﺕ ﺟﺪﻳﺪ&#= 65263; ﻣﻴﺸﻨﺎﺳﺪ.ﮐﻪ &= #65239;ﺒﻠﺎ ﺑﺪﺍﻥ ﺗﻮﺟّﻪ &#= 65255;ﺪﺍﺷﺘﻪ ﺍﺳﺖ.ﻭ ﺩﺭ ﺍﻳﻦ= ﺗﺤﺮﻳﻚ ﻫﻨﺮﻯ ﺑﺪﻳﮕﺮ&#= 65165;ﻥ ﺗﻨﻬﺎ ﺟﻨﺒﻪ ﺗ&= #65228;ﺎﻟﻰ ﺭﻭﺣﻰ ﺑﻘﺼﺪ ﺗ&= #65200;ﮐﻴﻪ ﻧﻔس ﻭ ﻧﺎﻇﺮ ﺧ&= #65262;ﺩﺭﺍ ﻋﻘﺐ ﻣﺎﻧﺪﻩ ﻭ = ﺁﻟﻮﺩﻩﻭﺑﺎ ﺩﻳﺪﻥ ﺁﻟﻮﺩﮔ&#= 65264;'ﺑﺎﻳﺪ ﮐﻪ ﺑﻔﮑﺮ ﺗﮑﺎ&= #65251;ﻞ ﺫﺍﺕ ﺭﻭﺣﻰ ﺧﻮ&= #65193; ﺑﺎﺷﺪ. ﺁﻧﮕﺎﻩ = ﺃﺷﺮ ﻫﻨﺮﻯ ﺧﺎﺻﻴّ= 5174; ﺗﻌﻠﻴﻢ ﻭﻫﺪﺍ&#= 65267;ﺖ ﻭ ﮐﻤﻚ ﺣﺘﻰ= ﺑﺘﻌﺎﻟﻰ ﺭﻭﺣﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﻣﻴﻨﻤﺎﻳﺪ. ﺗﻮ&= #65235;ﻴﻖ ﻫﻨﺮﻣﻨﺪ ﻧﺘﻴ&#= 65184;ﻪ ﺭﺍﺑﻄﻪﺍﻯ اﺳ= 5174;' ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ &= #65169;ﻴﻦ ﺧﻮﺩ ﻭ ﻗﻬﺮﻣﺎ&= #65255;ﺶ ﺍﻭ ﺑﺎ ﺩﻳﮕﺮﺍ&= #65253; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﺗﮑﺎﻣﻞ ﻫﻨﺮﻣﻨﺪ ﺗﮑﺎ&#= 65251;ﻞ ﺁثاﺭ ﻫﻨﺮﻯ ﻭ &#= 65203;ﺒﮑﻬﺎﻯ ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﻧ&= #65166;ﻇﺮﺍﻥ ﻭ ﺍﻓﺮﺍﺩ ﺟﺎﻣ&= #65228;ﻪ' ﺩﺭ ﻣﻘﺎﺑﻞ ﺁث اﺭ ﻫﻨﺮﻯ' ﻫﻤﻪ = ﺑﺎ ﻫﻢ ﺗﻔﺎﻭﺗﻬﺎ &= #65193;ﺍﺭﻧﺪ.ﮐﻪ ﻳﮑﻰ ﻣﻮ ﻣﻰ &#= 65169;ﻴﻨﺪ ﻭ ﻳﮑﻰ ﭘﻴﭽﺶ ﻣ= ﻮ'ﻭ ﺩﺭﻭﻳﺶ ﺍﻟﻬﻰ &= #64404;ﻴﺴﻮﺍﻥ ﻃﻠﺎﺋﻰ ﭘﺮ ﭘﻴ&= #64379; ﻭﺧﻢ ﺍﺯ ﭼﻨﺎﻥ = ﺻﻮﺭﺕ ﺯﻳﺒﺎ ﺭﺍ'ﺩﺭ ﮔ= ﻮﺭ ﺧﻮﺩ ﭘﻮﺳﻴﺪﻩ &= #64400;ﻨﺎﺭﻯ ﺍﻓﺘﺎﺩﻩ ﻣﻰ ﺑ&= #65268;ﻨﺪ ﮐﻪ ﻋﻤﻠﺎ ﺧﻮﺩ&= #65205; ﺭﺍ ﭼﻨﺎﻥ ﻣﻰ ﺑ= ﻴﻨﺪ'ﮐﻪ ﺗﺼﻮﺭ ﺧﻮﺩ ﺍﺯ = ﻫﺮ ﺩﻳﺪﻥ ﺧﺎﺭﺟﻰ &= #65261; ﻫﻨﺮﻣﻨﺪ ﻃﺒﻴ&#= 65228;ﻰ ﺭﺍ ﻣﻴﻨﻤﺎﻳﺪ. = ﻳﻌﻨﻰ ﻫﻨﺮ ﺣﻘﻴﻘﻰ ﺁ&= #65253; ﺍﺳﺖ ﮐﻪ ﻣﺎ ﺭﺍ= ﺑﺠﺎﻣﻌﻪ ﺟﺪﻳﺪﻯ ﺑﮑﺸﺎ&#= 65255;ﺪ ﻭ ﺑﺴﻄﻮﺡ ﺑﺎﻟ&= #65166;ﺗﺮﻯ. ﻫﻨﺮ ﻋﻤﻞ ﺗﻮﺳ&= #65228;ﻪ ﻭ ﺍﻣﺘﺪﺍﺩ ﻋﺎ&= #65219;ﻔﻰ ﻭﻭﺟﺪﺍﻧﻰ ﻫﻨ&#= 65198;ﻣﻨﺪ ﺍﺳﺖ'ﮐﻪ ﺩﺍﻳﺮ&= #65257; ﺟﺎﻣﻌﻪ ﺭﺍ ﺷﺎ&= #65251;ﻞ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﻃﺒﻴﻌﻰ ﻣﻰ ﻧﻤ&= #65166;ﻳﺪ. ﺍﻧﻔﻌﺎﻝ ﻫﻨﺮ&#= 65263; ﻭ ﻓﻨّﻰ'ﺫﺍﺗﺎ &= #65165;ﻧﻔﻌﺎﻝ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺗ&= #65262;ﺳﻌﻪ ﺣﻴﺎﺕ ﻓﺮﺩﻯ ﻭ = ﻣﻠﺤق ﺸﺪﻥ ﺑﺎﺩﻳﮕﺮ&#= 65165;ﻥﺎﺳﺖ. ﻫﻨﺮ ﭼﻮﻥ ﺳﻠﻮ&= #1705; اﻟﻬﻰ ﻭ ﻋﺮﻓﺎ&#= 65253; ﻋﻤﻠﻰ ﻳﺎ ﺣﮑﻤ&= #65174; ﻋﻤﻠﻰ ﻭ ﻧﻪ ﺩﻳ= ﻦ ﻭ ﻣﺬﻫﺒﻰ ﻗﺸﺮ&= #65263;'ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ ﺗﻮ&#= 65183;ّﻪ ﺭﺍ ﺑﺪﻧﺒﺎﻝ ﺃ&= #65251;ﺮ ﺩﻳﮕﺮﻯ ﻣﺘﻮﺟ&#= 1617;ﻪ ﮐﻨﺪ.ﻭﻟﻰ ﺍﻳﻦ = ﻋﺎﻟﻢ ﺟﺪﻳﺪ ﻋﺮﻓﺎﻧ&#= 65264; ﻭ ﻣﻠﮑﻮﺗﻰ ﻭ ﺷ= ﻬﻮﺩﻯ ﻭ ﻋﻘﻠﻰ ﺍﺳﺖ.<o:p></o= :p> ﮔﻴﻮ ﺩﺭ= ; ﺩﺭ ﺑﺎﺭﻩ ﻧﺒﻮﻍ ﺑ&= #65198; ﺻﻔﺖ ﻣﻬﻢ ﻗﺪﺭ&= #65173; ﺑﺰﺭﮒ ﻧﺎﺑﻐﻪ'&= #65193;ﺭ ﺗﻌﺎﻃﻒ ﻭﺗﻮﺍ&#= 65211;ﻞ ﺍﺟﺘﻤﺎﻋﻰ ﺍﻭ &= #65165;ﺳﺖ ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ &= #65227;ﺎﻟﻤﻰ ﺟﺪﻳﺪ ﺩﺭ ﺟﺎﻣ&= #65228;ﻪ ﺑﺮﺍﻯ ﺧﻮﺩ ﺑﺴ&= #65166;ﺯﺩ.ﻳﻌﻨﻰﻗﺪ= 5197;ﺕ ﺑﺰﺭﮒ ﺩﺭ ﻋﺸﻖ = ﺩﺍﺭﺩ'ﮐﻪ ﻣﻨﺠﺮ ﺑﭙﺮﻭﺍ&#= 65197;ﻯ ﻭ ﺗﻮﻟﻴﺪ ﮔﺮﺩ&= #65193;.ﺩﺭ ﻭﺍﻗﻊ ﺟﺎﻣﻌﻪ &= #65251;ﻘﺪﻣﻪ ﺿﺮﻭﺭﻯ ﺑﺮﺍﻯ &= #65255;ﺎﺑﻐﻪ ﺍﺳﺖ.ﻭ ﻫﻤﺎﻥ ﺍ= ﺳﺖ ﮐﻪ ﺍﻭﺭﺍ ﻣﺤﺪ&= #65261;ﺩ ﻭ ﻣﺸﺨّﺺ ﻣﻴﮑ&#= 65256;ﺪ.ﻧﺎﺑﻐﻪ ﻣﺪﺍﻡ ﺗﺼﻮﺭ ﺟ&= #65166;ﻣﻌﻪ ﺍﻳﺪﺁﻝ ﺩﺍﺭﺩ'&= #65261; ﻣﻴﺨﻮﺍﻫﺪ ﺟﻤ&#= 65228;ﻰ ﺭﺍ ﻋﻮﺽ ﮐﻨﺪ.ﻣ= ﺎﺩﺍﻡ ﮐﻪ ﺩﻭ ﻋﻨﺼﺮ ﻫ= ﻤﮕﺎﻣﻰ ﻭ ﻫﻤﺪﻟﻰ'ﺑﺎ ﺗ= ﺠﺮﻳﺪ ﺍﺯ ﻣﺎﺩﻩ ﻭ ﻣﺎ= ﺩﻳّﺎﺕ </spa= n>ﺩﺭ ﻣﺴﻴﺮ ﺣA= 268;ﺎﺕ ﺍﺟﺘﻤﺎﻋﻰﻣؤ= 79;ّر ﻫﺴﺘﻨﺪ. ﻭ ﺑﺸﺮ= ﻁ ﺍﻳﻨﮑﻪ ﺍﻳﻦ ﻧ&= #65166;ﺑﻐﻪ ﮐﺎﻣﻞ ﻭﻭﺍﺻﻞ &= #65165;ﻟﻬﻰ ﺑﺎﺷﺪ'ﻧﻪ ﺑﺮ ﺣ= ﺴﺐ ﻣﻘﺎﻡ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ'ﺑﺎ ﺁﻟﻮﺩﮔﻰ ﻫﺎ.ﺣ&= #65176;ﻰ ﺍﮔﺮ ﺑﺮﺗﺮ ﺍﺯ = ﺳﻄﺢ ﺟﺎﻣﻌﻪ ﺑﺎﺷﺪ. = ﺯﻳﺮﺍ ﻣﺮﺩﻡ ﮐﻪ ﺭﺍﺿ&= #65264; ﺷﺪﻧﺪ ﺗﻘﻠﻴﺪ &= #65251;ﻴﮑﻨﻨﺪ'ﻭ ﻣﺤﻴﻂ ﺍجتما᥺= 7;ﻰ ﻗﺒﻠﻰ ﺳﺎﺯﻧﺪ&#= 65257; ﻧﺎﺑﻐﻪ ﺍﺳﺖ.ﻭ = ﺍﻟﺒﺘﻪ ﺗﺎ ﺳﻄﺢ ﻋﻘﻞ ﺟ= ﻤﻌﻰ.ﻭﻟﻰ ﻧﺒﻮﻍ ﺷﺨﺺ ﺭﺍ = ﺑﺮ ﺁﻥ ﻣﻰ ﺍﻓﺰﺍﻳ&= #65194;'ﻭ ﺑﺠﺎﻣﻌﻪ ﻣﻴﺮ&#= 65203;ﺎﻧﺪ. ﺷﺎﻳﺪ ﻫﻢ ﺭﺍﺯ = ﻧﺒﻮﻍ ﻗﺪﺭﺕ ﺟﺬﺏ ﻣﺮ&= #65193;ﻡ ﺑﺎﺷﺪ'ﮐﻪ ﺍﺯ ﺫ= ﺍﺕ ﺧﻮﺩ ﺧﺎﺭﺝ ﺷﺪ&= #65257; ﻭﺩﻳﮕﺮﺍﻥ ﺭﺍ &= #65169;ﺎ ﺁﻥ ﺫﺍﺕ ﺁﺷﻨﺎ = ﻣﻰ ﮐﻨﺪ.ﮐﻪ ﺩﺭ ﮐﺎ= ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﺩﺭ ﻳﻚ ﺗ= ﻨﺰﻳﻞ ﻣﻨﻄﻘﻰ ﺍﺯ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﺧﻮﺩ' ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﺫﮐﺮ ﺗﺤﻘﻴﺮ ﺫ&= #65165;ﺕ ﺧﻮﺩ ﮐﻨﺪ'ﻭ ﺩﺭ= ﻗﺎﻟﺐ ﺫﺍﺕ ﺩﻳﮕﺮﻯ ﺑ&= #65198;ﻭﺩ.ﻭ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ'ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﺁﻧﻬﺎ ﺻﺤ&= #65170;ﺖ ﻣﻴﻨﻤﺎﻳﺪ. ﺍﻳ&= #65256;ﮑﻪ ﻧﻮﺍﺑﻎ ﺩﺭ ﻣﻌ&= #65198;ﺽ ﺟﻨﻮﻥ ﻫﺴﺘﻨﺪ' = ﭼﻮﻥ ﺍﺳﺘﻌﺪﺍﺩ ﺫﺍ&#= 65175;ﻰ ﺩﺍﺭﻧﺪ'ﮐﻪﺑﮑ&#= 65166;ﺭ ﻧﻴﻔﺘﺎﺩﻩ. ﭼﻮ&= #65253; ﺳﺎﻟﻚ ﺩﺭ ﺗﮑﺎ&= #65251;ﻞ ﺍﺭﺍﺩﻯ ﻣثبت A= 261; ﺍﻟﻬﻰ ﻧﻴﺴﺘﻨ&#= 65194;. ﻭﻟﻰ ﻗﺪﺭﺕ ﺁﻧ&= #65260;ﺎ ﺩﺭ ﺍﻧﺪﻣﺎﺝ ﺑ&= #65166; ﺫﺍﺕ ﺩﻳﮕﺮﺍﻥ &= #65165;ﺳﺖ. ﻣﻬﻢ ﺍﻳﻦ ﺍﺳﺖ = ﮐﻪ ﻧﺎﺑﻐﻪ ﻏﺮﻳﺰ&#= 65257; ﺍﺟﺘﻤﺎﻋﻰ ﺧﻮ&#= 65167; ﻭ ﮐﺴﺐ ﺗﻌﺎﻃﻒ = ﻭ ﺳﻤﭙﺎﺗﻰ ﺩﺍﺭ&#= 65193;. ﻣثل ﺍﻳﻨﮑﻪ ﻧ= 5268;ﺮﻭﻯ ﻣﻐﻨﺎﻃﻴﺴﻰ ﺟ&#= 65196;ﺏ ﻧﻔﻮس ﺭﻭﺡ ﻣﺮ&#= 65193;ﻡ ﺩﺍﺭﺩ.<o:p></o:p> ﮔﻴﻮ ﻧﺒ= ;ﻮﻍ ﺭﺍ ﻗﺪﺭﺕ ﻏﻴﺮ = ﻋﺎﺩﻯ ﺗﻌﺎﻃﻒ ﻭ ﺗﻨﺎ&= #65231;ﻢ ﻭ ﻫﻢ ﺩﻟﻰ ﺍﺟﺘ= ﻤﺎﻋﻰ ﻣﻴﮕﻮﻳﺪ. ﺑﺮﺍ&= #65263; ﺧﻠﻖ ﺟﺎﻣﻌﻪ ﺟ&= #65194;ﻳﺪ'ﻳﺎ ﺍﺻﻠﺎﺡ ﺟﺎﻣﻌ&#= 65258; ﻓﻌﻠﻰ. ﭘس ﻧﺒﻮ&= #65229; ﻧﻴﺮﻭﻯ ﺍﺳﺘﻌ&#= 65194;ﺍﺩ ﻭ ﻧﻴﺮﻭﻯ ﺫﺍﺕ = ﺣﻴﺎﺗﻰ'ﮐﻪ ﺑﺎ ﺯﻣﺎﻥ ﺳﺒﻘ&= #65174; ﻣﻰ ﺟﻮﻳﺪ.ﻭ ﺁﻳ= ﻨﺪﻩ ﺭﺍ ﺍﮐﻨﻮﻥ ﭘﻴ&= #65206; ﺑﻴﻨﻰ ﻣﻴﮑﻨﺪ. = ﻭ ﺑﺸﮑﻞ ﺍﻣﻮﺍﺝ &= #65193;ﺭﻭﻧﻰ'ﺭﺍﻩ ﺭﺍ ﺑﺮﺍﻯ ﺟﺎﻣ&= #65228;ﻪ ﺍﻳﺪﺁﻝ ﺁﻣﺎﺩ&#= 65257; ﻣﻴﮑﻨﺪ.ﮐﻪ ﻗﺒ&= #65248;ﺎ ﺍﻳﻦ ﺍﻳﺪﺁﻝ ﻓ&= #64401;ﺮﻯ ﺍﺣﺘﻤﺎﻟﻰ ﻭ ﺫ&= #65259;ﻨﻰ ﻭ ﻓﺮﺩﻯ ﺑﻴﺸﺘ&= #65198; ﻧﺒﻮﺩﻩ ﺍﺳﺖ. ﻭ= ﺍﻳﻦ ﻧﺒﻮﻍ ﺩﺭ ﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ ﺁﻧﺎﻥ ﺩ&= #65197;ﺳﺖ ﺍﺳﺖ.ﻭالاّ ﺑʋ= 98;ﺍﻯ ﺍﻣثاﻝ ﺧﻮﺩﺷA= 166;ﻥ ﻧﺒﻮﻍ ﺍﺳﺖ'ﮐﻪ = ﺍﻧﺤﺮﺍﻑ </spa= n>ﺟﺪﻳﺪ ﻭﻋﻤʌ= 68;ﻖ ﺗﺮ ﺑﺮﺍﻯ ﭘس ﺍ&= #65199; ﻣﺮﮒ ﺩﺭ ﮐﺎﺭﻣ&= #65166;ﻫﺎ ﺩﺍﺭﺩ. <o:p></o:p> ﺗﻮﻟﺴﺘ= ﻮﻯ ﻧﻴﺰ ﺍﺯ ﺭﺍﺑﻄ&= #65258; ﻫﻨﺮ ﺑﺎ ﺟﺎﻣﻌ&= #65258;'ﻭﻭﺳﻴﻠﻪﺍﻯ ﺑﺮﺍﻯ ﺍﺭﺗﺒﺎ&#= 65217; ﺑﺎﻫﻢ ﻣﻴﺪﺍﻧ&#= 65194;.ﻭﺻﺮﻳﺤﺎ ﻃﺮﻓﺪﺍﺭ ﻧﻈﺮ&#= 65267;ﻪ ﺍﺣﺘﻤﺎﻋﻰ ﮔﻴ&#= 65262; ﺑﻮﺩﻩ ﺍﺳﺖ. ﻧﻈ= ﺮﻳﻪ ﺣﻴﺎﺗﻰ ﻭ ﺍﺟﺘ&= #65252;ﺎﻋﻰ ﮔﻴﻮ ﭼﻨﻴﻦ ﻗﺎ&= #65169;ﻞ ﻧﻘﺪ ﺍﺳﺖ'ﮐﻪ ﻣ= ﮑﺘﺒﻰ ﺍﺳﺘﺎﺗﻴﻚ ﺟﻤ&#= 65166;ﻟﻰ ﺍﻳﺴﺘﺎ'ﺑﺮ ﺍﺳ&= #65166;س ﻟﺬﺕ ﻭ ﺗﻠﺎﺵ ﻓ= ﺮﺩﻯ ﻣﻴﺪﺍﻧﺪ.ﻣثل = 5165;ﻳﻨﮑﻪ ﻋﻠﻢ ﺍﻟﺠﻤﺎﻝ &= #65193;ﻧﺒﺎﻟﻪ ﺑﺮﺭﺳﻰ ﻓﻴﺰﻳ&#= 65262;ﻟﻮﮊﻳﻚ ﻭ ﺳﺎﻳﮑﻮ ﻟﻮﮊ&= #65267;ﻚ ﺑﺎﺷﺪ. ﺍﻭ ﮐﻪ ﮔ= ;ﻔﺘﻪ ﺑﻮﺩ'ﻫﻨﺮ ﺑﻤﺎ = ﺩﺭﻙ ﻣﺴﺘﻘﻴﻢ ﺯﻧﺪ&#= 64404;ﻰ ﭘُﺮ ﺑﺎﺭ ﻣﻴﺪ&#= 65259;ﺪ'ﮐﻪ ﺩﺭ ﺁﻥ ﻋﻤﻴﻖ ﺗ= ﺮﻳﻦ ﻧﻮﻉ ﺯﻧﺪﮔﻰ ﻓ&= #65198;ﺩﻯ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻧ&= #65252;ﺎﻳﺎﻥ ﺍﺳﺖ. ﻟﺎﻟﻮ ﺍﻋ= ﺘﺮﺍﺽ ﮐﺮﺩﻩ'ﮐﻪ ﻋﻠﻰ = ﺭﻏﻢ ﺣﻤﺎﺳﻪ ﺷﻌﺮﻯ &= #65191;ﻮﺏ ﻭﻯ'ﻭﻟﻰ ﺑﺎ ﻓﻬ= ﻢ ﺩﺭﺳﺖ ﻋﻠﻢ ﺍﺳ&= #65176;ﺎﺗﻴﻚ ﻭ ﻋﻠﻢ ﺍﻟﺄﺟﺘ&= #65252;ﺎﻉ ﺗﻮﺍﻓﻖ ﻧﺪﺍﺭ&#= 65193;.ﻭ ﻣﻌﻴﺎﺭ ﻫﺎﺋﻰ &= #65165;ﺭﺍﺋﻪ ﻣﻴﺪﻫﺪ'ﮐﻪ ﺭﻧ&= #64403; ﺍﺳﺘﺎﺗﻴﻚ ﻧﺪ&#= 65165;ﺭﺩ.ﻭ ﺑﻴﻦ ﭘﺪﻳﺪﻩ ﻭ = ﮐﻤﺎﻝ ﻭ ﭘﺪﻳﺪﻩ ﺍﺟﺘ&= #65252;ﺎﻋﻰ ﻣﺨﻠﻮﻁ ﻣﻴﮑﻨ&#= 65194;.ﭼﻮﻥ ﭘﺪﻳﺪﻩ ﺍﺧﻠﺎ&#= 65237; ﻭ ﺩﻳﻦ ﻭ ﻏﻴﺮﻩ= .ﻟﺬﺍ ﮔﻴﻮ ﺑﺎ ﺍﮔﻮﺳ&= #65174; ﮐﻮﻧﺖ ﻭ ﺗﻮﻟﺴ&= #65176;ﻮﻯ ﻭ ﺑﻠﺮﻭﺩﻭﻥ ﺍ&= #65207;ﺘﺮﺍﻙ ﻧﻈﺮ ﺩﺍﺭﺩ.ﺯﻳ&= #65198;ﺍ ﻫﺮﭼﻪ ﮐﻪ ﺑﺘﻮ&= #65165;ﻧﺪ ﻣﺮﺩﻡ ﺭﺍ ﺩﻭﺭ = ﺧﻮﺩ ﺟﻤﻊ ﮐﻨﺪ ﺣﺘﻤ&= #65166; ﺯﻳﺒﺎ ﺍﺳﺖ.ﻭ ﻫ= ﺮﭼﻪ ﮐﻪ ﺭﺍﺑﻄﻪ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﺭﺍ ﮐﻢ ﮐﻨﺪ ﺯﺷ= ﺖﺍﺳﺖ.ﺍﻳﻦ ﻧﻤﻮﻧﻪ ﺯﻳﺒﺎ&#= 65163;ﻰ ﺍﺳﺖ. ﮐﻪ ﺑﺘﻮﺟ= ﻴﻪ ﺑﺪ ﮐﺸﻴﺪﻩ ﺷﺪ&= #65257;. ﻟﺬﺍ ﮔﻴﻮ ﺑﺸﻌ&= #65198;ﺍﻯ ﺳﻤﺒﻮﻟﻴﻚ ﺭﻣ&#= 65200;ﻯ ﻭ ﻋﺮﻓﺎﻧﻰ ﺣﻤ&= #65248;ﻪ ﮐﺮﺩﻩ'ﻭ ﺁﻧﻬﺎ = ﺭﺍ ﺟﻬﺎﻧﻰ ﻣﻨﺤﻞ &= #65207;ﺪﻩ ﻭ ﺭﻭ ﺑﺰﻭﺍﻝ ﻣ= ﻴﺪﺍﻧﺪ.ﮐﻪ ﻣﺎﻧﻨﺪ ﺍﺩﺑﺎ&#= 65263; ﻣﻨﺤﺮﻑ ﻣﻴﺪﺍ&#= 65255;ﺪ'ﮐﻪ ﺩﺭ ﺍﺷﺒﺎﻉ ﻏﺮ&= #65165;ﻳﺰ ﻭ ﺩﺭ ﺻﺪﺩ ﺍﻧﺤ= ﻠﺎﻝ ﺟﺎﻣﻌﻪ ﻣﻴﮑﻮ&#= 65207;ﻨﺪ.ﮐﻪ ﺑﻌﺪ ﺍﺯ ﺳﻄح عموﺩﻯ ﺟﺎﻣﻌʌ= 58;'ﺑﺎﻳﺪ ﭼﻨﻴﻦ ﺑﺎﺷﺪ.ﺗ&= #65166; ﻧﻮﺁﻭﺭﻯ ﻭﺗﻌ&#= 65166;ﻟﻰ ﺩﺳﺖ ﺑﺪﻫﺪ'ﻫﻤ&= #65258; ﻧﻮﻉ ﺗﻮﺣﻴﺪ ﺩ&= #65197;ﺳﺖ ﻧﻴﺴﺖ.ﻣﮕﺮ ﺩﺭ = ﺗﻌﺎﻟﻰ ﺑﺨﺸﻴﺪﻥ ﻣﻘﺎ&#= 65249; ﺍﻟﻬﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ' ﺑﻤﻘﺼﺪ ﺃﺑﺪﻯ &= #65261; ﺍﻟﻬﻰ.ﻭ ﺍﻳﻦ ﺗ= ﻔﺎﻭﺕ ﺩﻭ ﮔﺮﻭﻩ ﺍﺳﺖ.= ﮔﻴﻮ ﺑﻴﻦ ﻫﻨﺮ ﻭﺍﺧ&= #65248;ﺎﻕ ﻭﺩﻳﻦ ﻭ ﺑﻰ ﺩﻳ= ﻨﻰ'ﻭ ﺣﺘﻰ ﺑﺎﻋﻠﻢ ﺧ&= #65248;ﻂ ﻣﺒﺤﺶ ﻣﻴﮑﻨﺪ.&= #64380;ﻮﻥ ﺍﮔﺮ ﻫﻢ ﻋﻮﺍﻃ&= #65234; ﺷﺨﺼﻰ ﻏﻴﺮ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﺑﺎﺷﺪ' ﺑﺎﺯ ﺩﺍ= ﺭﺍﻯ ﻋﻮﺍﻃﻒ ﺟﻤﺎﻟ&#= 65264; ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺩ&= #65197; ﻣﺮﺣﻠﻪ ﺍﻭﻝ ﺍ&= #65183;ﺘﻤﺎﻋﻰ ﺁﻧﺮﺍ ﺩﺭﻳﺎﻓ&#= 65174; ﮐﺮﺩﻩ ﺍﺳﺖ. ﻟﺬ= ﺍ ﻧﻈﺮ ﮔﻴﻮ ﺩﺭ ﻫ= ﻨﺮ ﺭﻭﻣﺎﻧﺘﻴﻚ ﻣ&#= 65166;ﻧﺪﻩ ﻭﻧﻘﺶ ﻭﺍﻗﻌﻰ &= #65183;ﺎﻣﻌﻪ ﻭ ﻣﺎﺩﻯ ﺭﺍ ﺩﺭ= ﻙ ﻧﮑﺮﺩﻩ'ﻭ ﺑﺮﺍ&= #65263; ﺳﻄﺢ ﻣﻮثّق ﺣA= 194;ّ ﻭﺳﻂ ﺍﺭﺯﺷﻰ ﻗ&= #65166;ﺋﻞ ﻧﺸﺪﻩ ﺍﺳﺖ .<o:p></o:p></spa= n> ﺩﺭ ﺍﻭﺍ= ;ﺋﻞ ﻗﺮﻥ ﺑﻴﺴﺘﻢ'ﻣ&= #64401;ﺘﺐ ﺍﻟﻤﺎﻧﻰ ﺩﺳﻮ&#= 65165;ﺭ </spa= n>ﻭ ﺍﻭﺗﻴﺘس ʌ= 03;ﻌﻰ ﺑﺮﺍﻯ ﺗﺄﺳﻴس &#= 65227;ﻠﻢ ﻋﻤﻮﻣﻰ ﺑﺮﺍﻯ &= #65259;ﻨﺮ ﮐﺮﺩﻧﺪ.ﮐﻪ ﭘﺪ&= #65267;ﺪﻩ ﻫﻨﺮﻯ ﻭﻭﻇﺎﻳ&#= 65234; ﺑﺪﺍﺋﻰ ﻭﺭﻭﺍ&#= 65169;ﻂ ﻫﻨﺮ'ﺩﺭ ﺩﻳﮕﺮ = ﻣﻈﺎﻫﺮ ﻓﺮﻫﻨﮕﻰ ﺑﺮﺭ&#= 65203;ﻰ ﻧﻤﺎﻳﻨﺪ</sp= an>. ﺍ᥾= 1;ﺗﻴﺘس ﺩﺭ ﺍﺻﻮﻝ ﻋﻠﻢ = ﻫﻨﺮ ﻋﺎﻡ ﮔﻔﺖ. ﻫﻨﺮ= ﻳﻚ ﭘﺪﻳﺪﻩ ﻧﻮﻋﻰ &= #65251;ﺴﺘﻘﻞ ﻧﻴﺴﺖ.ﺗﻨﻬﺎ ﻭ&= #65165;ﻗﻌﻪﺍﻯ ﻓﺮﻫﻨﮕﻰ'ﺑﻤﻌ&#= 65256;ﻰ ﮐﻠّﻰ ﺍﺳﺖ ﻋﻠ&#= 65250; ﻫﻨﺮ ﻋﺎﻡ ﺩﺍﺩ&= #65253; ﺍﺳﺘﺎﺗﻴﻚ ﻧﻴ&#= 65204;ﺖ'ﺑﻠﮑﻪ ﺑﺮﺭﺳﻰ ﺍﻧﺴﺎ&#= 65255;ﻰ ﺑﺮﺍﻯ ﺷﻨﺎﺧﺖ &= #65261;ﻇﻴﻔﻪ ﻫﻨﺮ ﺩﺭ ﻓﺮﻫﻨ&= #64405;ﻬﺎﻯ </spa= n>ﻣﺨﺘﻠﻒ ﺍﺳʋ= 74;.ﺷﺎﻣﻞ ﻭﻇﺎﻳﻒ ﺩﻳﻨﻰ &= #65251;ﻠّﻰ ﻭ ﻧﻔﻌﻰ ﻭ ﻋﺎﻃ= ﻔﻰ ﻭ ﻏﻴﺮﻩ ﻣﻴﺒﺎ&= #65207;ﺪ.ﻫﻨﺮﺗﺎ ﺳﻄﺢ ﻋﻤﻮﻣﻰ ﺟ&= #65262;ﺍﻣﻊ ﺑﺸﺮﻯ'ﻣﻮﺭﺩ ﻧ&= #65224;ﺮ ﺍﻭﺗﻴﺘس ﺍﺳﺖ.&#= 65261; ﺑﻌﺪ ﺍﺯﺑﺤث ﺟ&#= 65252;ﺎﻟﻰ ﻭ ﺷﺨﺼﻰ ﺍﺳﺖ. ﻫ= ;ﻨﺮ ﻧﺎﺳﻮﺗﻰ ﺣﻴﺎ&#= 65175;ﻰ'ﻭ ﻫﻨﺮ ﻣﻠﮑﻮﺗﻰ &= #65165;ﺧﻠﺎﻗﻰ'ﻭ ﻫﻨﺮﻋﻘﻠﻰ ﺍﺟ&#= 65176;ﻤﺎﻋﻰ'ﻭ ﻫﻨﺮ ﻟﺎﻫﻮﺗﻰ &= #65267;ﺎ ﻋﻮﺍﻟﻢ ﺟﻤﺎﻝ &= #65165;ﻟﻬﻰ ﺩﺭ ﺗﺠﻠّﻴﺎﺕ &#= 65207;ﻬﻮﺩﻯ ﺍﺳﺖ. ﮐﻪ ﭼﻨﻴﻦ= </spa= n>ﻋﻠﻢ ﻫﻨﺮ ﺍA= 247;ﻬﻰ'ﻫﺸﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﻴ&= #65206; ﺁﻏﺎﺯ ﮔﺮﺩﻳﺪ.&= #64400;ﻪ ﮐﻴﻮﻣﺮث ﺁﺩﻡ &#= 65169;ﻘﻮل ﻤﺮﺩﻡ ﺑﺎﺑﻞ ﺩ&= #65267;ﺎﻧﺖ ﺳﻠﻮﮐﻰ ﺭﺍ ﺑﻨ&= #65166;ﻡ ﻭﺩﺍﻧﺘﺎ ﻳﺎ ﺩ&= #65267;ﻦ ﻭِﺩّ ﻭ ﻭِﺩﺍA= 193; ﻭﻣﺤﺒّﺖ ﺗﺄﺳ= 5268;س ﻧﻤﻮﺩ.ﮐﻪ ﻃﺒﻖ = ﻣﻌﻤﻮﻝ ﺗﻤﺎم أﺩﻳﺎﻥ = 5203;ﻠﻮﮐﻰ ﺑﺮﺗﺮ ﺑﻌﺪﻯ ﺩ&= #65197;ﮐﻠﺎس هاﻯﺸﻬﻮﺩﻯ ﭘA= 268;ﺪﺍ ﺷﺪﻧﺪ.ﻣﻴﺘﺮﺍ &= #65267;ﺎ ﻧﻮﺡ ﻭ ﺑﻮﺩﻳﺴ&= #65250; ﻧﺨﺴﺘﻴﻦ ﻭ ﺯﺭ&= #65193;ﺷﺖ ﻧﺨﺴﺘﻴﻦ'ﻭ ﻣﺴ&= #65268;ﺢ ﻭﻣﺤﻤﺪ.ﮐﻪ ﺑﻌ&= #65194;ﺍ ﺗﻤﺎﻡ ﺍﻳﻦ ﺍﺩ&= #65267;ﺎﻥ ﺍﻟﻬﻰ ﺩﺭﻏﻴﺮ&#= 65227;ﺎﻣﻠﺎﻥ ﺳﻠﻮﮐﻰ'ﻫﺪﻑ ﺁ&= #65253; ﭘﻴﺎﻣﺒﺮﺍﻥ ﺍ&#= 65261;ﻟﻰ ﺍﻟﻌﺰﻡ ﺷﺸﮕﺎ&#= 65255;ﻪ'ﺳﺮﺍﺳﺮ ﺗﺒﺪﻳﻞ ﺑﻤﺬﺍ&#= 65259;ﺐ ﻗﺸﺮﻯ ﮔﻮﻧﺎﮔ&#= 65262;ﻥ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﺷ&= #65194;ﻧﺪ.ﮐﻪ ﺑﺪ ﺩﻳﻨﻰ ﻣﺠﺮ&= #65249; ﺗﺮ ﺍﺯ ﺑﻴﺪﻳﻨ&= #65264; ﻣﻴﺒﺎﺷﺪ. ﻭﺑﺪ&= #65175;ﺮﻳﻦ ﻗﻬﻘﺮﺍ ﮐﺎﺭﻣ&#= 65166;ﺋی ﻮﺟﺮﻡ ﺭﺍ ﺩﺭ ﻧ= ﺴﺦ ﻭﻣﺴﺦ ﺣﻴﻮﺍﻧ&#= 65264; ﻋﻤﻴﻖ ﺗﺮ ﺩﺭ ﭘ= ﻴﺶ ﺩﺍﺭﻧﺪ.ﺗﺎ &#= 65175;ﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺩﺭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧ&= #65262;ﻋﻰ'ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ ﺑﻨﻤﺎﻳﻨﺪ.ﻭ ﭼ&= #65262;ﻥ ﺑﺎ ﺗﮑﺎﻣﻠﺎﺕ</= span> </spa= n>ﻃﺒﻴﻌﻰ ﭼﻮʌ= 53; ﺣﻴﻮﺍﻧﺎﺗﻰ ﮐﻪ ﻣﻰ ﺑﻴﻨﻴﻢ'= ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ &= #65261; ﮐﺴﺐ ﮐﺮﺍﻣﺎﺕ &= #65169;ﺎﻟﻔﻌﻞ ﻭ ﺍﻣﮑﺎﻧﺎﺕ ﻋ&= #65240;ﻠﻰ ﻭ ﺍﺭﺍﺩﻯ ﻭ ﻋﺎ= ﻃﻔﻰ ﻟﺎﺯﻡ ﺑﺮﺳﻨﺪ'&= #65169;ﺎﻳﺪﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺩﻧﺒﺎﻝ ﻧﻤ&= #65166;ﻳﻨﺪ.ﻭﺧﻮﺩ ﺑﻨﻮﺭ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ القُدُس ﺭﺏّ &= #65165;ﻟﻨﻮﻉ ﺑﺸﺮﻯ ﻭ ﺍﻟﮕﻮ&= #65263; ﮐﻤﺎﻝ ﺁﻥ ﺑﺮﺳ&= #65166;ﻧﻨﺪ.ﮐﻪ ﻭﻳﺰﺍﻯ ﺭﺟﻌﺖ &= #65193;ﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺠﻬﺎﻥ'ﻭ ᤢ= 4;س ﺍﺯﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﺩﻳ&= #64405;ﺮ ﻣﻴﺒﺎﺷﺪ. ﺗﺎ ﺷ= ﺎﻳﺪ ﺑﺎ ﻭﻟﺎﻳﺖ ﻫﻔ&= #65176;ﻢ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65169;ﻨﻮﺭ ﺭﺣﻤﺎﻥ ﻭ ﻋﺮﺵ = ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﺑﺮﺳﻨﺪ'ﮐﻪ ﺑﺎ&= #65267;ﺪ ﺑﺮﺳﻨﺪ.ﮐﻪ ﺭﻭ&= #65185; ﻫﺮ ﺃﺗﻢ ﻧﻴﺰ ﺯ= ﻣﺎﻧﻰ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ'&= #64400;ﻪ ﺑﺎﺯﮔﺸﺖ ﻫﻤﻪ &= #65169;ﺨﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺩﺭ ﺃﺑﺪ&= #65267;ﺖ ﻣﻄﻠﻖ ﺍﺳﺖ .<o:p></o:p></spa= n> ﺳﭙس ﻫﻮ= ﺭﺗﻴﻚ ﻓﺮﻫﻨﮕﺴﺘﺎﻥ &#= 65259;ﻨﺮﻯ ﺯﻳﺒﺎ ﺩﺭ ﻓﺮﺍ&= #65255;ﺴﻪ ﺭﺍ ﺑﺎ ﺗﺎﺭﻳﺦ = ﻣﺮﺑﻮﻃﻪ ﺗﺮﺗﻴﺐ ﺩﺍﺩ.ﻭ = ﺗﺄﮐﻴﺪ ﮐﺮﺩ'ﮐﻪ ﺑﺎﻳﺪ = ﺍﺯ ﺍﺳﺘﺎﺗﻴﻚ ﻓﻠ&#= 65166;ﺳﻔﻪ ﺩﺳﺖ ﮐﺸﻴﺪ' ﻭ ﺗ= ;ﻨﻬﺎ ﺑﺎﺳﺘﺎﺗﻴﻚ ﺩ&#= 65267;ﺪ ﺗﺎﺭﻳﺨﻰ ﭘﺮﺩ&#= 65165;ﺧﺖ.ﺯﻳﺮﺍ ﻋﻤﻞ ﻓﻨّﻰ ﻫﻨ&#= 65198;ﻯ'ﻳﻚ ﺣﻘﻴﻘﺖ ﺭﻭﺣﻰ &= #65267;ﺎ ﺟﻮﻫﺮ ﻣﺘﻌﺎﻟ&#= 65264;'ﻗﺎﺑﻞ ﺑﺮﺭﺳﻰ ﻋﻠﻢ ﺍ&= #65247;ﻬﻰ ﻋﺮﻓﺎﻧﻰ ﻧﻴﺴ&#= 65174;. ﮐﻪ ﺁﻧﺎﻥ ﻋﻠﻢ = ﻟﺎﻫﻮﺗﻰ ﻣﻴﮕﻔﺘﻨﺪ.ﺑﻠ&#= 64401;ﻪ ﻭﺍﻗﻌﻪﺍﻯ ﺗﺎ&#= 65197;ﻳﺨﻰ ﺍﺳﺖ'ﮐﻪ ﺑﺎ ﺭﻭ= ﺡ ﻫﺴﺘﻰ ﻣﺮﺑﻮﻁ &= #65165;ﺳﺖ. ﻭﻯ ﺍﺳﺘﺎﺗﻴﻚ &= #65251;ؤﺭﺧﻴﻦ ﺭﺍ ﺑﺠﺎﻯ ﺍﺳﺘ&= #65166;ﺗﻴﻚ ﻭ ﺯﻳﺒﺎﺋﻰ ﺷﻨ&= #65166;ﺳﻰ ﻓﻠﺎﺳﻔﻪ ﻗﺮﺍ&#= 65197; ﺩﺍﺩ. ﺯﻳﺮﺍ ﺍﻭ= ﺟﻤﺎﻝ ﻭﺯﻳﺒﺎﺋﻰ ﺭﺍ &= #64380;ﻴﺰ ﮐﻠّﻰ ﺃﺯﻟﻰ ﻧ&#= 65252;ﻴﺪﺍﻧﺪ.ﺑﻠﮑA= 258; ﺗﺎﺭﻳﺨﻰ ﻭ ﻣﺤ&= #65248;ّﻰ ﻣﻴﺨﻮﺍﻧﺪ'ﮐﻪ &= #65193;ﺭﺳﺖ ﻧﻴﺴﺖ. ﻫﻨﺮ ﺩﺭ= ﻣﺮﺣﻠﻪ ﺁﺧﺮ ﻧﻤﻴﺘﻮﺍ&#= 65255;ﺪ ﺑﮑﻠّﻰ ﻣﺎﺩﻯ &#= 65169;ﺎﻗﻰ ﺑﺎﺷﺪ. ﻣﮕﺮ ﺗﺎ= ﺳﺮﺣﺪّ ﻫﻨﺮ ﺟﻤﻌﻰ'ﮐﻪ = ﺍﺯ ﺯﻳﺒﺎﺋﻰ ﻣﺎﺩ&#= 65263;'ﺯﻳﺒﺎﺋﻰ ﻣﻌﻨﻮﻯ ﻭ ﺃﺩﺑ&= #65264; ﻭﺳﭙس ﺯﻳﺒﺎﺋ= 5264; ﻣﻴﻨﻮﻯ ﻭ ﺍﻟﻬ&= #65264; ﻣﻴﺮﺳﺪ. ﮐﻪ ﺷﺎ= ﻳﺪ ﺳﻪ ﻫﺰﺍﺭ ﺳﺎﻝ = ﺩﺭ ﺍﻳﺮﺍﻥ ﺭﺍﻳﺞ &= #65169;ﻮﺩﻩ.ﮐﻪ ﺗﻨﻬﺎ ﺩﺭ ﻋﺼﺮ = ﺍﺳﻠﺎﻣﻰ ﺍﻳﺮﺍﻥ ﻭ ﺯﺑﺎ&= #65253; ﻓﺎﺭﺳﻰ ﺩﺭﻯ'ﮐ&= #65252;ﺘﺮ ﻳﺎﺑﻴﺸﺘﺮ ﺍﺯ &= #65259;ﺰﺍﺭ ﺳﺎﻝ ﺍﺳﺖ'ﻫﻨﺮ = ﻣﻴﻨﻮﻯ ﻋﺮﻓﺎﻧﻰ ﻭ ﺷﻌ&= #65198;ﻯ ﻣﺒﻴّﻦ ﺍﺣﻮﺍ= 5245; ﻧﻴﺎﻣﺪﻩ ﻏﻴﺒ&#= 65264; ﻳﺎ ﻧﺎﺩﻳﺪﻩ ﺁ&= #65267;ﻨﺪﻩ ﺭﺍ ﻣﻴﮕﻮﻳﺪ.ﮐ&= #65258; ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ = ﺳﺎﻝ ﻧﻴﺎﻣﺪﻩ ﺭﺍ ﻫ&= #65198; ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺷ&= #65166;ﻫﺪ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻭ = ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖﺑﺎﺗﻔﺎ= 5261;ﺕ ﻋﻘﻠﻰ ﺧﻮﺩ ﺩﻳ&= #65194;ﻩﺍﻧﺪ. ﮐﻪ ﺳﻤﺒﻮﻟﻴﻚ &= #65165;ﺳﺖ ﻭ ﺗﺤﻘﻴﻘﺎﺕ ﻋ&= #65248;ﻤﻰ ﻭ ﺗﮑﻨﻴﮑﻰ ﺑﺎ = ﭘﻴﺸﺮﻓﺖ ﺧﻮﺩ'ﮐﻤﻚ ﺑﺘﺼ&= #65262;ﺭ ﺑﻬﺘﺮ ﻭ ﺍﺣﺘﻤ&= #65166;ﻟﺎ ﺩﺭﺳﺖ ﺗﺮ'ﻭﺍﻗ&= #65226; ﺁﻳﻨﺪﻩ ﻧﻴﺎﻣ&#= 65194;ﻩ ﻧﻮﻉ ﺑﺸﺮﻯ= ; ﺗﺎ ﻫﻔﺖ ﻫﺰﺍﺭ ﺁﻳ&= #65256;ﺪﻩ ﺭﺍ ﺗﺼﻮﺭ ﮐﺮﺩ'= ﮐﻪ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257; ﺩﺭ ﺣﺪّ ﺗﻮﺍﻥ &= #65191;ﻮﺩ ﺩﺭ ﻧﻮﺷﺘﻪﻫﺎ&#= 65267;ﻢ'ﺍﺣﺴﺎس ﺁﻧﺮﺍ ﺩﺭ ﺭؤﻳ&#= 65166;ﻫﺎﻯ ﺷﻬﻮﺩﻯ ﺧﻮﺩﻡ &= #65193;ﺍﺷﺘﻪﺍﻡ ﻭ ﺑﻴﺎﻥ ﻧﻤﻮﺩ&= #65257;ﺍﻡ. ﻭ ﺩﺭ ﺁﻳﻨﺪﻩ ﺑ= ﺎﺯﮔﺸﺘﮕﺎﻥ ﺑﺨﻠﻖ'ﻭﺩﺭ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺗﺎﺯﻩ ﺗ&= #65198;ﻯ ﺍﺯ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253;'ﻭ ﻟﺪﻧّﻰ ﻫﺎﻯ ﺍ&#= 65247;ﻬﺎﻣﻰ ﻭ ﺑﺮﺩﺍﺷﺘﻬﺎ&#= 65263; ﺑﻬﺘﺮﻯ ﺍﺯ ﺷﻬ&= #65262;ﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺧ&= #65262;ﺩ ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;.ﮐﻪ ﺍﮔﺮﺩﻗﻴﻘﺎ </spa= n>ﻫﻤﺎﻥ ﻧﺒﺎʌ= 07;ﺪ'ﻭﻟﻰ ﺳﻤﺒﻮﻟﻴﻚ ﻣﻰ &= #65169;ﻴﻨﻨﺪ ﻭ ﻣﻴﻔﻬﻤﻨﺪ'ﻭ = ﺳﻤﺒﻮﻟﻴﻚ ﺑﺎﺯ ﺑﻴﺎﻥ ﻣﻴ&= #64401;ﻨﻨﺪ.ﻭ ﺿﻤﻨﺎ ﺧﻴﻠﻰ ﺍ&= #65199; ﻧﻈﺮ ﻋﻠﻤﻰ ﺩﻗ&= #65268;ﻖ ﻳﺎ ﻧﺴﺒﺘﺎ ﺩﻗ&= #65268;ﻖ ﺍﺳﺖ.ﻭﺯﻳﺒﺎﺋ&#= 65264; ﻳﻚ ﺣﺎﻝ ﻧﻔﺴﺎ&= #65255;ﻰ ﺩﺭ ﺷﺨﺺ ﻧﻴﺴﺖ'= ﺑﻠﮑﻪ ﻭﺍﻗﻌﻪ ﻫﺎﻯ ﺗ&= #65166;ﺭﻳﺨﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺍ&= #65203;ﺖ.ﻭ ﺑﺎﻳﺪ ﺑﻴﻦ ﻋﻠ&= #65250; ﺭﻭﺍﻥ ﺷﻨﺎﺳﻰ &= #65261; ﻋﻠﻢ ﺯﻳﺒﺎﺋﻰ &= #65207;ﻨﺎﺳﻰ ﺍﺳﺘﺎﺗﻴﻚ ﻓﺮ&#= 65237; ﮔﺬﺍﺭﺩ. <o:p></o:p></s= pan> ﺗﺎﺭﻳ= ;ﺦ ﺍﺳﺖ ﮐﻪ ﺑﺎﻳﺪ = ﭘﺪﻳﺪﻩ ﻫﺎﻯ ﺟﻤﺎﻟﻰ ﺭ&= #65165; ﺑﺮﺭﺳﻰ ﻭﺍﺭﺯ&#= 65267;ﺎﺑﻰ ﮐﻨﺪ.ﻭ ﺍﻳﻦ ﮐﺎ= ﺭ ﻋﻠﻤﺎی ﺟﺎﻣﻌ= 5258; ﺷﻨﺎس ﺍﺳﺖ'ﻭ ﻧ&= #65258; ﻓﻠﺎﺳﻔﻪ ﻭ ﺍﻟ&= #65260;ﻴّﻮﻥ ﻗﺸﺮﻯ. ﺟﺪﺍ ﺷﺪ= ﻥ ﺍﺯ ﻋﻠﻢ ﺭﻭﺍﻥ = ﺷﻨﺎﺳﻰ ﻋﻠﻢ ﺍﻟﻨﻔس ﻭ &= #65227;ﻠﻢ ﻟﺎﻫﻮﺕ ﻋﺮﻓﺎ&#= 65255;ﻰ' ﻫﻤﺎﻥ ﻣﺎﺩﻯ ﮐ&= #65198;ﺩﻥ ﮐﺎﻣﻞ ﻫﻨﺮ ﻣﻴ&= #65170;ﺎﺷﺪ. ﮐﻪ ﺳﻴﺮﻯ ﻗﻬﻘ&= #65198;ﺍﺋﻰ ﺍﺯ ﻟﺤﺎﻅ ﺗﮑﺎ&= #65251;ﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65267;ﺎﻓﺘﻪ'ﻭﻟﻰ ﻣﻈﻬﺮﻯ ﺯﻳﺒﺎ&#= 65261;ﺗﺎﺯﻩ ﺑﺮﺍﻯ ﻳﻚ ﺗﻤﺪ&= #65253; ﻣﺎﺩﻯ ﻭﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻋ&= #65252;ﻠﺎ ﺩﻭﺭﻯ ﺍﺯ ﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺣﻰ ﻭﺷﺪﻳﺪ&#= 65175;ﺮ ﮐﺮﺩﻥ ﻣﺮﺍﺗﺐ &= #65239;ﻬﻘﺮﺍﻯ ﮐﺎﺭﻣﺎﺋﻰ ﭘس &#= 65165;ﺯ ﻣﺮﮒ ﺍﺳﺖ. ﭼﻴﺰ= ﻯ ﮐﻪ ﻣﺎﺩﻳﻮﻥ ﻭ&= #65227;ﻠﻤﺎ ﻭ ﻓﻠﺎﺳﻔﻪ ﻫﺮ&= #64404;ﺰ ﻓﮑﺮ ﺁﻧﺮﺍ ﻧﻤ&= #65264; ﮐﻨﻨﺪ.ﻭ ﺍﻟﻬﻴ&= #1617;ﻮﻥ ﻗﺸﺮﻯ ﺩﺭ ﻫﻤﻪ = ﺍﺩﻳﺎﻥ ﻭﻣﺬﺍﻫﺐ ﻏﻴﺮ &= #65203;ﻠﻮﮐﻰ'ﺟﺰ ﻓﺴﺎﺩ ﺑﻴﺸﺘﺮ &= #65193;ﺭ ﺭﻭﺍﻥ ﺧﻮﺩ'ﻭ ﺣ= ﻘﺎﺭﺕ ﺗﺪﺭﻳﺠﻰ ﻫﻢ ﺍ&= #64400;ﻨﻮﻧﻰ ﺩﺭﻋﻘﻞ ﻭﮐﺮﺍ&#= 65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ'&= #64400;ﺎﺭﻯ ﻧﺪﺍﺭﻧﺪ.ﻭﺗﻨ&#= 65260;ﺎ ﺧﻮﺍﺳﺘﻪ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻭ ﺍﻧﺒﻴﺎﻯ ﺍﻭ&= #65247;ﻰ ﺍﻟﻌﺰﻡ ﺧﻮﺩﺭ&#= 65165; ﺍﻧﺠﺎﻡ ﻧﻤﻴﺪ&#= 65259;ﻨﺪ.ﮐﻪ ﺫﺍﺕ ﺧﻮﺩ ﺭﺍ ﭘ= ﺎﮐﺘﺮ ﺩﺭ ﺗﺨﻠﻴﻪ ﻭ ﺗ= ﺤﻠﻴﻪ ﺗﺎ ﺗﺠﻠﻴﻪ ﻫﺎ&= #65263; ﻣﻴﺴّﺮ ﺧﻮﺩ ﺑ&#= 65256;ﻤﺎﻳﻨﺪ. ﺍﻟﺒﺘﻪ ﺗﮑﺎﻣ&#= 65246; ﻃﺒﻴﻌﻰ ﻫﻨﺮ'ﻫ&= #65252;ﺎﻥ ﺗﮑﺎﻣﻞ ﻣﺎﺩﻯ</= span> </spa= n>ﺁﻥ ﺍﺳﺖ.ﮐﻪ = 5227;ﻤﻠﺎ ﻧﻴﺰ ﺻﻮﺭﺕ ﻣﻴ&= #64405;ﻴﺮﺩ.ﻭﻟﻰ ﺁﻧﭽﻪ ﺑﻮﺩﻩ ﻭ = ﺁﻧﭽﻪ ﺩﺭ ﺁﻳﻨﺪﻩ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ' ﻧﻤﻰ ﺗﻮﺍ= ﻧﺪ ﺑﺮﺣﺴﺐ ﮔﺬﺷﺘ&#= 65258; ﻫﺎ ﺑﺎﺷﺪ. ﮔﻮﺋ= ﻰ ﺗﻐﻴﻴﺮ ﺗﮑﺎﻣ&#= 65246; ﺍﻓﻘﻰ ﻫﻨﺮ'ﮐﺎ&= #65197;ﻯ ﻏﻴﺮ ﺍﺯﺗﮑﺎﻣ&#= 65246; ﻣﻨﻄﻘﻰ ﻭ ﺗﺎﺭ&= #65267;ﺨﻰ ﺩﻳﮕﺮ ﻋﻠﻮﻡ ﻣ&= #65268;ﺒﺎﺷﺪ. ﺍﻟﺒﺘﻪ ﺑﺴﻴﺎ&#= 65197; ﮐﻠّﻰ ﻣﻴﺘﻮﺍ= 5255;ﺪ ﺁﻳﻨﺪﻩ ﺷﺒﺎﻫ&#= 65176;ﻬﺎﺋﻰ ﺑﺎ ﮔﺬﺷﺘﻪ ﻫﺎ = ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.ﻭﻟﻰ ﺩﺭ<= /span> </spa= n>ﻋﺮﻓﺎﻥ ﺍﻟʌ= 60;ﻰ'ﺿﻤﻦ ﺷﻨﺎﺧﺖ ﺗﺎﺭﻳ&#= 65190; ﺗﮑﺎﻣﻠﺎﺕ ﺭﻭ&#= 65187;ﻰ ﮔﺬﺷﺘﻪ ﻭ ﺗﮑﺎ&= #65251;ﻠﺎﺕ ﮐﻨﻮﻧﻰ ﺳﻠﻮﮐ&#= 65264; ﻭ ﺷﻬﻮﺩﻯ'ﻭ ﺩﺭ= ﻳﺎﻓﺘﻬﺎﻯ ﺍﻟﻬﺎﻣﻰ ﻭ ﺭؤ&#= 65267;ﺎﺋﻰ ﺍﺯ ﺁﻳﻨﺪﻩ'ﺟﺮ&= #65267;ﺎﻧﻰ ﻣﻨﻄﻘﻰ ﺍﺯ ﺗﮑ&= #65166;ﻣﻞ ﻣﻨﻄﻘﻰ'ﻭ ﺣﺘﻰ = ﺑﺼﻮﺭﺕ ﻓﺮﻣﻮﻟﻬﺎﻯ ﻗ&#= 65166;ﻧﻮﻧﻰ ﺑﺼﻮﺭﺕ ﻗﻮﺍﻧ&#= 65268;ﻦ ﺷﻬﻮﺩﻯ ﺻﻮﺭﺕ &= #65251;ﻴﮕﻴﺮﺩ.ﮔﺮﭼ= 5258; ﺁﻳﻨﺪﻩ ﺭﺍ ﺑﺎ&= #65199; ﺳﻤﺒﻮﻟﻴﻚ ﺑﻴ&#= 65166;ﻥ ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﺍ&= #65267;ﻦ ﺯﺑﺎﻥ ﻭ ᥴ= 9;ﻴﺎﻥ ﻭ ﺗﻌﺒﻴﺮﺍﺕ ﺳ&= #65252;ﺒﻮﻟﻴﻚ ﻋﺮﻓﺎﻧﻰ ﻫﺴﺘ&#= 65256;ﺪ'ﮐﻪ ﺑﺘﺪﺭﻳﺞ ﺩﺭ ﻃ&= #65262;ﻝ ﺯﻣﺎﻥ ﺁﻳﻨﺪﻩ'&= #65169;ﻴﺸﺘﺮ ﻭﺍﻗﻌﻴّﺖﺭﺍA= 193;ﺭ ﻫﻨﺮ ﺍﻟﻬﻰ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺍﻫﺪ &= #65193;ﺍﺷﺖ.<o:p></o:p> ﭘﺮﺳﺶ ﺍ= ;ﻳﻦ ﺍﺳﺖ'ﮐﻪ ﭼﮕﻮﻧ&= #65258; ﻣﻴﺘﻮﺍﻥ ﺍﻳﻦ &= #65261;ﻗﺎﻳﻊ ﺗﺎﺭﻳﺨﻰ ﺭﺍ'ﺑ&= #65208;ﮑﻞ ﻫﻨﺮ ﻃﺒﻘﻪ ﺑﻨ&= #65194;ﻯ ﮐﺮﺩ.ﻭ ﺍﻳﻦ ﻣﺸ= ﮑﻞ ﻫﻤﻪ ﺍﻣﻮﺭ ﺗﺎ&= #65197;ﻳﺨﻰ ﺍﺳﺖ.ﮐﻪ ﻣﻌﻴﺎ&= #65197; ﺟﻤﺎﻟﻰ ثاﺑﺘA= 264; ﺩﺭﺍﺧﺘﻴﺎﺭ ﻧ&#= 65268;ﺴﺖ.ﻣﮕﺮ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭ ﻣﺮﺍﺗﺐ ﺗﺠﻠ&= #1617;ﻴﺎﺕ ﺷﻬﻮﺩﻯ ﻭ ﻋﻮﺍ&= #65247;ﻢ ﺷﻬﻮﺩﻯ ﻣﺮﺑﻮ&#= 65219;ﻪ'ﮐﻪ ﺯﻳﺒﺎﺋﻰ ﺩﺭ ﻧ&= #65262;ﺭ ﻭ ﺳﻨﮕﻬﺎﻯ ﻗﻴ&= #65252;ﺘﻰ ﻭ ﻣﻮﺟﻮﺩﺍﺕ ﻧ&= #65262;ﺭﺍﻧﻰ'ﺗﻨﻬﺎ ﻣﻌﻴﺎﺭﻫﺎﻯ ﺷ&#= 65256;ﺎﺧﺖ ﺍﻣﻮﺭ ﻫﻨﺮﻯ ﻭ = ﺍﺭﺯﺷﻤﻨﺪ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ&#= 65207;ﺪ.ﮐﻪ ﻫﻢ ﮔﺬﺷﺘﻪ ﻭ ﻫ= ﻢ ﺣﺎﻝ ﻭ ﺁﻳﻨﺪﻩ = ﺭﺍ ﺗﻨﻬﺎ ﺩﺭ ﺍﻳﻦ = ﺳﻤﺒﻮﻟﻬﺎﻯ ﺷﻬﻮﺩﻯ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺩﺍﻧﺴﺖ.ﻭ ﺁﻧﺮ&= #65165; ﻧﻴﺰ ﺧﺪﺍﻭﻧﺪ &= #65261; ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻏ&= #65268;ﺒﻰ ﻧﻴﺎﻣﺪﻩ'ﺑﺎﻳ&#= 65194; ﺩﺭﻳﺎﻓﺘﻨﻰ ﻭ &= #65197;ؤﻳﺎﺋﻰ ﻓﺎﻧﺘﺎﺳﺘﻴﻚ &#= 65169;ﺸﻮﺩ.ﻭ ﻓﻬﻢ ﻭ ﺑﺮﺩﺍﺷ&= #65174; ﻭ ﻧﻴﺰ ﺑﻴﺎﻥ ﻭ= ﺗﻌﺒﻴﺮ ﻣﻨﻄﻘﻰ ﻣﺎﺩﻯ &= #65261; ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﮔﻔﺖ'ﮐﻪ ﺑﺎﻭﺭ = ﻫﻢ ﻧﺪﺍﺭﻧﺪ.ﻭﻟﻰ &= #65193;ﺭﺯﻣﺎﻧﻬﺎﻯ ﺑﻌﺪﻯ'ﺗﺎ ﺣﺪﻭ&= #65193;ﻯ ﺑﺪﺍﻥ ﺧﻮﺍﻫﻨ&#= 65194; ﺭﺳﻴﺪ.ﻣﺎﻧﻨﺪ &= #64344;ﻴﺸﮕﻮﺋﻰ ﻫﺎﻯ ﺃﻧﺒﻴﺎﻯ &= #65261;ﻟﺎﻳﺘﻬﺎ ﺳﻠﻮﮐﻰ ﮔﺬﺷﺘ&#= 65258;'ﮐﻪ </spa= n>ﻧﻤﻮﻧﻪ ﻭﺳʌ= 68;ﻊ ﺁﻧﺮﺍ ﺩﺭ ﺗﻮﺭ&= #65165;ﺕ ﻣﻠﺎﺣﻈﻪ ﺩﺍﺭ&#= 65267;ﻢ.ﮐﻪ ﺣﺘﻰ ﻣﺴﻴﺢ ﻭ ﻣ= ﺤﻤﺪ ﭘﻴﺶ ﺑﻴﻨﻰ ﻭ ﺁ= ﻳﻨﺪﻩ ﻧﮕﺮﻯ ﺧﻮﺩﺭﺍ &= #65169;ﺮﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﮔﻔﺘﻪﺍﻧﺪ. ﻭ ﺩ= ﺭ ﺍﺣﺎﺩﻳث ثبت ʌ= 07;ﺪﻩ'ﮐﻪﺑﺮﺍﻯﭽ= ;ﻨﺪ ﺳﺎﻟﮑﻰ ﺑﻴﺎﻥ &= #65193;ﺍﺷﺘﻪﺍﻧﺪ. ﻭﺩﻳﮕﺮﺍﻥ ﺑﺮ&#= 65187;ﺴﺐ ﻓﻬﻢ ﺧﻮﺩ ﺭﻭﺍ&= #65267;ﺘﻬﺎﻯ ﺑﻌﺪﻯ ﺭﺍﻧﻤﻮ&#= 65193;ﻩﺍﻧﺪ.ﮐﻪ ﻗﺎﺑﻞ ﺍﺳﺘﻨﺎ&#= 65193; ﺯﻣﺎﻧﻬﺎﻯ ﺑﻌ&#= 65194;ﻯ ﻧﻴﺴﺖ ﻣﮕﺮ ﭘﻴ&= #65198; ﺍﻟﻬﻰ بسالکا= ن خود ﭼﻪ ﺑﮕﻮﻳA= 194;.<o:p></o:p> ﺳﻠﻴﻘﻪ= ﺍﻣﺮﻭﺯ ﺑﺎ ﻧﻈﺮ ﻣﺘﺨﺼ&= #65212;ﻴﻦ ﻫﺮ ﻋﺼﺮﻯ' ﺗﻨﻬ= ﺎ ﺑﺎ ﻧﻈﺮ ﻫﻨﺮﻣ&= #65256;ﺪﺍﻥ ﻫﻤﺎﻥ ﻋﺼﻮﺭ ﺍ&= #65203;ﺖ.ﺍﮔﺮ ﻧﻮﺷﺘﻪ ﻫﺎﺋﻰ &= #65169;ﺠﺎﻯ ﮔﺬﺍﺭﺩﻩ ﺑﺎﺷ&#= 65256;ﺪ'ﻳﺎ ﻫﻨﺮﻫﺎﻯ ﻋﺮﻓ&#= 65166;ﻧﻰ ﻭ ﺷﻌﺮﻯ' ﻭ ﻳﺎ ᥶= 7;ﺘﻰ ﻫﻨﺮﻫﺎﻯ ﻧﻘّ= 5166;ﺷﻰ'ﭼﻮﻥ ﭘﻴﺎﻣﺒﺮ ﻣﺎﻧ&#= 65264; ﺗﻬﻴﻪ ﮐﺮﺩﻩ ﺑ&= #65166;ﺷﻨﺪ.ﻭﻟﻰ ﻣﮑﺘﺐ ﺳﻠﻮﮐﻰ &= #65227;ﺮﻓﺎﻥ ﻣﺤﻤﺪﻯ ﮐﻪ ﺑﮑ&= #65248;ّﻰ ﻣﻔﻬﻮﻡ ﺗﻤﺎﻡ</= span> </spa= n>ﻣﺬﺍﻫﺐ ﺍﺳʌ= 48;ﺎﻣﻰ ﻗﺸﺮﻯ ﻧﻴﺴﺖ. ﻭ= ﺗﻨﻬﺎ ﺩﺭ ﺑﻴﺎﻧﺎﺕ ﻣ&= #65188;ﺮﻣﺎﻧﻪ ﻭ ﺷﺨﺼﻰ ﺍﻭﻟﻴ&= #65166;ﻯ ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓ&#= 65264; ﺧﺪﺍﻭﻧﺪ'ﺑﺮﺍ&#= 65263; ﺳﺎﻟﮑﺎﻥ ﻣﻨﺎ&#= 65203;ﺐ ﺧﻮﺩﺷﺎﻥ ﮔﻔﺘ&#= 65258; ﻣﻴﺸﺪﻩ.ﻭ ﺗﺎ ﻣ= ﺮﮒ ﺳﺎﻟﻚ ﺭؤﻳﺎﻫ= 5166;ﻯ ﺷﻬﻮﺩﻯ ﺩﺍﺭﻧ&#= 65194;. ﻣﻌﻴﺎﺭﻫﺎﻯ ﺯ&#= 65267;ﺒﺎﺋﻰ ﺁﻳﻨﺪﻩ ﺧﻮﺩﺭ&#= 65165; ﺁﮔﺎﻩ ﮔﺮﺩﻧﺪ.&= #64400;ﻪ ﺁﻳﻨﺪﻩ ﺍﻓﺮﺍ&#= 65193; ﺍﻟﻬی ﺑﺎﻫﻢ ﻣ&#= 65176;ﻔﺎﻭﺕ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐ&= #65258; ﻫﻴﭻ ﺩﻭ ﻧﻔﺮﻯ = ﺩﺭﻫﺮ ﺯﻣﺎﻥ ﻣﻄﻠﻘﺎ &= #65251;ﺎﻧﻨﺪ ﻫﻢ ﺁﻓﺮﻳﺪﻩ ﻧ&= #65208;ﺪﻩ ﻭ ﻧﺨﻮﺍﻫﺪ ﺷﺪ.= ﻭ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﻣﺎﻧﻨﺪ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﻳﮕﺎﻧﻪ' ﻭ ﻳﺎ ﺍ= ;ﺻﻄﻠﺎﺣﺎ ﻧﻮﻉ ﺩﺭ ﻓﺮﺩ ﻭ= ﺍﺣﺪ ﺍﺳﺖ.ﮐﻪ ﻫﺮ ﺍﻧ= ﺴﺎﻥ ﺑﺮﺍﻯ ﺧﻮﺩ ﻧﻮ&= #65227;ﻰ ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ ﻭ= ﺍﺣﺪﻯﺪﺍﺭﺩ. ﻭ ﺑﺮﺍﻯ ﻓﻬﻢ ﭘ= ﻴﭽﻴﺪﮔﻰ ﺍﻣﻮﺭ ﺃﻧﺒﻮﻩ &= #65251;ﻮﺟﻮﺩﺍﺕ'ﻋﻠ= 5250; ﺑﻴﻮﻟﻮﮊﻯ ﻃﺒ&#= 65240;ﻪ ﺑﻨﺪﻯ ﻧﻮﻋﻰ ﻭ&= #64400;ﻠّﻰ </spa= n>ﻣﻴﻨﻤﺎﻳﺪ.ʄ= 00;ﻪ ﺑﻤﻮﺟﺐ ﻓﻠﺎﻥ &= #65211;ﻔﺘﻰ ﺩﺭ ﺗﻦ'ﺍﺯ ﺍﻳﻨ= ﺠﺎ ﺗﺎ ﺁﻧﺠﺎ'ﻣثل= 575; ﻧﺎﻡ ﻣﻴﻤﻮﻥ ﻳ&= #65166; ﺍﻧﺴﺎﻥ ﻭ ﻏﻴﺮ&= #65257; ﺩﺍﺭﺩ.ﻫﻤﺎﻥ ﻃ&= #65262;ﺭﻫﻢ ﻧﻴﺰ ﻧﻮﻉ ﺑﺸﺮ&= #65263;'ﺑﺮﺍﻯ ﺍﻓﺮﺍﺩ ﺧﻮﺩ ﻫ&= #65200;ﺍﺭﺍﻥ ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﺩ&= #65165;ﺭﻧﺪ. ﮐﻪ ﺍﺯ ﺁﻥ ﺑﺎﻳ= ﺪ ﺑﺎﻟﺎ ﺑﺮﻭﻧﺪ.&= #64404;ﻮﺋﻰ ﻧﺮﺩﺑﺎﻧﻰ ﺍﺳ&#= 65174;'ﮐﻪ ﺑﻴﺶ ﺍﺯ ﺩﻭﺳﻪ = ﭘﻠّﻪ ﺁﻧﺮﺍ'ﻧﻤﻴﺘﻮ&#= 65165;ﻥ ﺳﺮﻳﻌﺘﺮ ﺑﺎﻟ&#= 65166;ﺭﻓﺖ.ﻭ ﻫﺮﺑﺎﺭ ﺩﺭ ﻳﻚ = ﺗﻮﻟﺪ ﻧﻮﻋﻰ.ﺯﻳﺮﺍ ﺟ&= #65260;ﺶ ﺩﺭ ﺗﮑﺎﻣﻞ ﺭﻭ&= #65187;ﻰ ﻣﻤﮑﻦ ﻧﺒﻮﺩﻩ &= #65261;ﻣﻨﻄﻘﻰ ﻫﻢ ﻧﻴﺴﺖ.ﻭﺍﻟ&= #1617;ﺎ ﺳﻘﻮﻁ ﻗﻬﻘﺮﺍ&#= 65163;ﻰ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ &= #65197;ﺍ ﺗﮑﺮﺍﺭ ﺧﻮﺍﻫ&#= 65256;ﺪ ﻧﻤﻮﺩ.ﻭ ﺻﺪﻫﺎ = ﻫﺰﺍﺭ ﻭﺣﺘﻰ ﻣﻴﻠﻴﻮ&#= 65255;ﻬﺎ ﺳﺎﻝ ﺗﮑﺮﺍﺭ ﮔ&= #65196;ﺷﺘﻪﻫﺎﻯ ﻧﻮﻋﻰ ﺭﺍ ﺩﺭ ﺁ= ﻳﻨﺪﻩ ﻫﺎﻯ ﺯﻧﺪﮔﻴﻬ&#= 65166;ﻯ ﺩﺭﺩﻧﺎﻙ ﻧﻮﻋ&#= 65264; ﺣﻴﻮﺍﻧﺎﺕ'ﻭ ﺣ&= #65176;ﻰ ﺍﻧﺴﺎﻧﻬﺎ ﺭﺍ &= #64400;ﻪ ﺑﭽﺸﻢ ﻣﻴﺒﻴﻨ&#= 65268;ﻢ </spa= n>ﺩﺍﺭﻧﺪ'ﮐﻪ @= 404;ﺎﻫﻰ ﺩﺭﺍﻧﺴﺎﻧﻬﺎ= 5263; ﺑﺪﺍﺋﻰ ﻭ ﻧﺎﻗ&= #65210;ﺍﻟﺨﻠﻘﻪ ﻳﺎ ﺑﺎ ﻧﻘﺺ ﻋﻀ= ﻮ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﮐ= ﻪ ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺗ&= #65166; ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; القُدُس ﺭﺍ ﺍ= ﻧﺠﺎﻡ ﺑﺪﻫﻨﺪ' ﮐﻪ ﻫﻤ= ﻪ ﻣﻮﺟﻮﺩﺍﺕ ﺍﻧ&#= 65184;ﺎﻡ ﻧﻴﺰ ﺧﻮﺍﻫﻨﺪ &= #65193;ﺍﺩ.ﮐﻪ ﻓﺮﻣﺎﻥ ﺍﺯﻟﻰ &= #65155;ﺑﺪﻯ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﻣﻴﺒﺎﺷﺪ. ﭘس ﺍ&= #65251;ﺮﻭﺯ ﻣﺸﮑﻞ ﻋﻠﻤﺎﻯ &= #65199;ﻳﺒﺎﺋﻰ ﺷﻨﺎﺳﻰ'ﺍﻧﺘﺨ&#= 65166;ﺏ ﻣﻌﻴﺎﺭﻯ ﺑﺮﺍ&#= 65263; ﺯﻳﺒﺎﺋﻰ ﻫﺎ ﺍ&= #65203;ﺖ ﮐﻪ ﺯﻳﺒﺎﺋﻰ ﺩ&= #65197; ﭼﻪ ﺍﻣﻮﺭﻯ ﺍﺳ&= #65174;.ﻭ ﺩﺭﺟﻪ ﻭ ﻃﺒﻘﺎ&= #65173; ﺳﻠﻴﻘﻪ ﻫﺎﻯ ﺍ&= #65255;ﺴﺎﻧﻰ ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﻋ&= #65240;ﻞ ﻭ ﭘﺎﮐﻰ ﻫﺎﻯ ﺭ= ﻭﺍﻧﻰ' ﻋﺎﻣﻞ ﺍﺻﻠﻰ ﺯ&= #65267;ﺒﺎ ﺩﻳﺪﻥ ﻭ ﺳﻤﭙﺎ&= #65175;ﻰ ﻫﺎﻯ ﻣثبت ﻳﺎ = 5251;ﻨﻔﻰ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻫﺮ&= #65267;ﻚ ﺧﻮﺩ ﻧﻤﻮﻧﻪ ﻣ&= #65256;ﺤﺼﺮ ﺑﻔﺮﺩ ﺍﺳﺖ.ﮐﻪ = ﺻﺎﺩﻗﺎﻧﻪ ﺑﻤﻌﻴﺎﺭﺧﻮﺩ' &= #65251;ﻴﺘﻮﺍﻧﻨﺪ ﺍﺭﺯﺷﻴﺎﺑﻰ ﻫ&#= 65256;ﺮ ﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ.&= #64400;ﻪ ﺑﺎﺯ ﺑﺮﺣﺴﺐ ﻋ&= #65240;ﻞ ﺟﻤﻌﻰ ﻫﻤﺎﻥ ﺯ&= #65251;ﺎﻥ ﺍﺳﺖ.ﮐﻪ ﺗﻨﻬﺎ = ﺁثاﺭ ﻫﻨﺮﻯ ﺁﻧﻬﺎ ﺍ&= #64404;ﺮ ﺑﻤﺎ ﺭﺳﻴﺪﻩ ﺑ&= #65166;ﺷﺪ.ﻭﻟﻰ ﺍﺳﺘﺸﻨﺎٴﺎ ﺍ= 5261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺎﻳﺪ ﻣ&= #65228;ﻴﺎﺭ ﺯﻳﺒﺎ ﺷﻨﺎﺳﻰ &= #65261; ﻓﺮﻣﻮﻟﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﻗﺎﻧﻮﻥ ﻣﺎﻧﻨ&#= 65194;ﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ' ﮐ= ﻪ ﻣﺎ ﺍﺯ ﻣﺮﺍﺗﺐ = ﺷﻬﻮﺩﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺗﺠ&#= 65248;ّﻴﺎﺕ ﺍﻟﻬﻰ ﻣﻴﺴّﺮ &#= 65169;ﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #64405;ﻮﺋﻴﻢ.ﺩﺭﺍﺳ= 5252;اء ﺍﻟﻠﻪ ﻳﺎ ﻧﺎﻣ&= #65262;س ﻭ ﺍﺳﺮﺍﺭ ﺍﻟﻬ&= #65264; ﺷﻬﻮﺩﻯ.ﮐﻪ ﺩﺭ&= #65259;ﺮ ﻭﻟﺎﻳﺘﻰ ﺳﻠﻮ&#= 64400;ﻰ ﻧﺎﻣﻬﺎﻯ ﺧﻮﺩ&#= 65197;ﺍ ﺩﺍﺭﻧﺪ.ﻭﺩﺭ ﻭ&= #65247;ﺎﻳﺖ ﻣﺤﻤﺪﻯ'ﻧﺎﻡ ﻋ&= #65198;ﻓﺎﻧﻰ ﭘﻨﺞ ﺗﻦ ﺁﻝ ﻋﺒ= ﺎ ﺍﺳﺖ.ﻭ ﺑﺮﺗﺮ ﺍ= ﺯ ﺍﻳﻦ ﺗﺠﻠّﻴﺎ= 5173; ﻭ ﺍﺳﺮﺍﺭ ﺑﺎﻟ&= #65166;ﺗﺮ ﺍﻟﻬﻰ ﺭﺍ' ﺩﺭ ﺯ= ;ﻣﺎﻧﻬﺎﻯ ﺩﻭﺭﺗﺮ ۵۵ ﻗﺮﻥ ﺩﻳﮕﺮ= ;'ﺁﺧﺮﻳﻦ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65169;ﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ'ﺍﻣﺎﻡ ﺍ&= #65251;ّﻰ ﺍﻭﻡ ﮐﺮﺩﻩ ﺁﺧ&= #65198; ﺍﻟﺰﻣﺎﻥ = ﻧﻮﻉ ﺑﺸﺮﻯ' ﻭ ﺍﻭﻝ ﺍ= ;ﻟﺰﻣﺎﻥﻨﻮع ﻔﻮﻕ ﺑﺸﺮﻯ ﮐﺸ&= #65234; ﺧﻮﺍﻫﺪ ﮐﺮﺩ.ﻭ&= #65165;ﻳﻦ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﻧ&= #65262;ﻋﻰ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﺍﺳﺖ'ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻫﺎ'ﻭﻧﻪ &= #65267;ﻚ ﻃﺒﻘﻪ ﺑﻨﺪﻯ ﺑ&= #65166; ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺧﻮﺩﻣﺎﻥ. ﻭ ﺩﺭ= ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﮐﻪ = ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﺪ&= #65197;ﺍﺯﺍ ﺧﻮﺍﻫﺪ ﮐﺸﻴﺪ'&= #65175;ﻨﻬﺎ ﺍﺭﻭﺍﺣﻰ ﺗﻮﻟ&#= 65194; ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ' ﮐﻪ ﻗﺒﻠﺎ ﺩﺭ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﺑﺸﻬﻮﺩ &= #65255;ﻮﺭ ﻗﺎﺋﻢ'ﻭ ﻳﺎ ﺣﺪ= ّ ﺃﻗﻞ ﺩﺭ ﺷﻬﻮﺩ = ﭼﻬﺎﺭﻡ ﺻﻮﺭﺕ ﻣﺮﺗﻀﻮ&#= 65263; ﺭﺳﻴﺪﻩ ﺑﺎﺷﻨ&#= 65194;.ﺁﻧﮕﺎﻩ ﺳﺮﺳﭙﺮﺩﮔﻰ ﻭ &= #65169;ﻨﺪﻯ ﻫﺮﻳﻚ ﺍﺯﺍﻭﻟ&#= 65268;ﺎﻯ ﻣﻬﺪﻯ ﺯﻧﺪﻩ ﺭ&= #65165; ﺧﻮﺍﻫﻨﺪ ﻧﻤﻮ&#= 65193;.ﻭ ﺑﺎ ﺗﻔﺎﻭﺗﻬﺎ&#= 65263; ﻏﻴﺮ ﻗﺎﺑﻞ ﺗﺼ&= #65262;ﺭ ﻣﺎ' ﺍﺯ ﻧﻮﻉ </spa= n>ﺗﻌﻠﻴﻤﺎﺕ ʌ= 61; ﺗﺮﺑﻴﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻭﻣﮑﺎﻧ&#= 65268;ﺰﻡ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺁ&= #65255;ﻬﺎ. ﻭ ﺍﮔﺮ ﻫﻢ ﺑﺘﻮ= ﺍﻥ ﺍﻧﺘﺨﺎﺏ ﻣﻌﻴ&#= 65166;ﺭ ﺯﻳﺒﺎﺋﻰ ﺭﺍ ﮐ&= #65258; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;' ﻭ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬ= ﻰ ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ'&= #64344;ﺮﺳﺶ ﺍﻳﻦ ﺧﻮﺍﻫﺪ ﺑ&= #65262;ﺩ'ﮐﻪ ﺁﻳﺎ ﺍﻳﻦ ﻧﻈﺮ = ﻭﺍﻗﻌﺎ ﺍﻳﺪﺁﻝ ﻣﺮﺩﻡ &= #65259;ﻤﺎﻥ ﻋﺼﺮ ﺑﻮﺩﻩ ﺍﺳ&= #65174;' ﻳﺎ ﻧﻪ.ﺩﺭ ﺣﺎﻟ= ﻴﮑﻪ ﺍﻣﺮﻭﺯ ﻧﻴﺰ ﻧ&= #65252;ﻴﺘﻮﺍﻧﻴﻢ ﻧﻈﺮﻯ ﺍﻳﺪﺁﻝ &= #65193;ﺭ ﻣﻌﻴﺎﺭﻯ ﺑﺮﺍ&#= 65263; ﻫﻨﺮ ﺑﺮﺳﻴﻢ. ﮐ= ﻪ ﻫﻴﭻ ﮔﺎﻩ ﻧﺨﻮ&= #65165;ﻫﻴﻢ ﺭﺳﻴﺪ.ﮐﻪ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﻣﺘﻔﺎﻭﺕ ﺩﺭ ﺳ&= #65248;ﻴﻘﻪ ﻭ ﻓﮑﺮ ﻭ ﺍﺩﺭﺍ= ﻙ ﻋﻘﻠﻰ ﻫﺴﺘﻨﺪ.&= #65261;ﻟﻰ ﻫﻤﻴﺸﻪ ﺑﻬﺘﺮ &= #65165;ﺳﺖ'ﻣﺎ ﻣﻌﻴﺎﺭ ﺯﻳﺒﺎ&#= 65163;ﻰ ﺭﺍ ﻣﻴﻨﻮﻯ ﺑﺮ&= #65175;ﺮ ﺍﺯ ﻣﻌﻨﻮﻯ'ﭼﻪ = ﺭﺳﺪ ﺑﺰﻳﺒﺎﺋﻰ ﻣﺎ&#= 65193;ﻯ ﺩﺭ ﺗﺠﻠّﻴﺎﺕ &#= 65165;ﻟﻬﻰ ﻭ ﺷﻬﻮﺩﻯ ﺑﺪﺍ&= #65255;ﻴﻢ. ﮐﻪ ﻫﻤﻴﺸﻪ ﺍﻳ&= #65254; ﻣﻌﻴﺎﺭ ﻭ ﻗﺎﻧ&= #65262;ﻥ ﺯﻳﺒﺎﺋﻰ ﺷﻨﺎ&#= 65203;ﻰ ﺭﺍ ﺍﻳﻦ ﭼﻨﻴﻦ = ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ.ﻭ ﻫﻤﻴﺸ= ﻪ ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﺑ&= #65262;ﺩ. ﮐﻪ ﺩﺭ ﺍﻧﻮﺍﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ'ﻣﻌﻴﺎﺭ&#= 65259;ﺎﻯ ﺟﻬﻞ'ﻏﻴﺮ ﺍﺯ ﻣ= ﻌﻴﺎﺭﻫﺎﻯ ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﻣ&= #65228;ﻴﺎﺭﻫﺎﻯ ﺗﮑﺎﻣﻠﻰ ﺩﺭ ﻧ&= #65262;ﻉ ﻣﻴﻤﻮﻥ ﮐﻪ ﺣﺘ&= #65252;ﺎ ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﻌ&= #65268;ﺎﺭ ﺯﻳﺒﺎﺋﻰ ﺩﺍﺭ&#= 65255;ﺪ'ﮐﻪ ﻣﺎ ﻧﻤﻴﺘﻮﺍﻧ&#= 65268;ﻢ ﻓﻬﻢ ﺁﻥ ﺯﻳﺒﺎ&= #65163;ﻰ ﻫﺎ ﺑﺮﺳﻴﻢ . ﮐﻪ= ; ﻣثلا ﺁﻥ ﻣﻌﻴﺎﺭ ﻧﻴ&= #65200; ﺗﻨﻬﺎ ﺩﺭ ﻳﻚ ﻣ= ﻴﻤﻮﻥ ﻫﺴﺖ' ﻭﻟﻰ ﺍﻟﺒ= ﺘﻪ ﻣﻴﻤﻮﻧﻬﺎ ﺑﻴ&#= 65166;ﻥ ﺍﺣﻮﺍﻝ ﺧﻮﺩ ﻧ&= #65252;ﻰ ﮐﻨﻨﺪ'ﻭ ﺍﻧﺴﺎ&= #65255;ﻬﺎ ﺗﻨﻬﺎ ﺳﺎﻟﮑﺎ&#= 65253;' ﺯﻳﺒﺎﺋﻰ ﻫﺎﻯ &= #65165;ﻟﻬﻰ ﺧﻮﺩﺭﺍ ﻣﻴﺘﻮ&#= 65165;ﻧﻨﺪ ﺑﮕﻮﻳﻨﺪ. ﻭﺑﻘ&= #65268;ﻪ ﺩﻭﺭ ﺧﻮﺩﻣﻴﮕ&#= 65198;ﺩﻧﺪ.ﻭﺑﺎﭼﺸA= 250; ﺑﺎﺯ ﺩﺭ ﻋﻤﺎ ﻭ= ﻧﺎﺑﻴﻨﺎﺋی اﻧﻮﺍﺭﺍﻟﻬﻰ = 5259;ﺴﺘﻨﺪ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻧ&#= 65260;ﺎﻯ ﺷﺎﻫﺪ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﻫﻔﺘﮕﺎ&#= 65255;ﻪ' </spa= n>ﻋﻘﻞ ﻭ ﻓﻬﻢ = 5191;ﺎﺹ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;.ﮐﻪ ﻫﺮ ﺷﻬﻮﺩ ﺑﺎﻟ&= #65166;ﺗﺮ'ﺍﻟﻬﺎﻣﺎ= 5173; ﻟﺪﻧّﻰ ﻭ ﺑﺮﺩ&#= 65165;ﺷﺘﻬﺎﻯ ﺭؤﻳﺎﺋﻰ ﻭ ﺍﻟ&#= 65260;ﻰ ﺑﻴﺸﺘﺮﻯ ﺩﺍﺭ&#= 65255;ﺪ.ﻭﻫﺮﻳﻚ ﺑﺸﮑﻞ ﺧﺎﺹ ﺍﺣ&= #65262;ﺍﻝ ﺭﻭﺍﻥ ﺧﻮﺩ ﻓﻬ&= #65252;ﻰ'ﻭ ﻣﻌﻴﺎﺭ ﺯﻳﺒﺎ&#= 65163;ﻰ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﻧﺪ.ﭘس ﺍﮔﺮ ﺍﻣﺮﻭﺯ ﻧ&= #65176;ﻮﺍﻥ ﻣﻌﻴﺎﺭﻯ ﺟﺴﺖ'&= #65165;ﺯ ﮔﺬﺷﺘﻪ ﻫﺎ ﭼﮕ&= #65262;ﻧﻪ ﺑﺎﻳﺪ ﺗﺤﻘﻴﻖ &= #65255;ﻮﻉ ﺗﻔﮑّﺮ ﻭ ﺟﻤﺎ&#= 65245; ﻭ ﻫﻨﺮ ﺁﻧﺎﻥ ﻧ= ﻤﻮﺩ؟ ﺁﻧﻬﺎ ﺗﻨﻬﺎ ﻣ&= #65194;ﺍﺭکی ﺘﺎﺭﻳﺨﻰ ﺑﺮﺍ&#= 65263; ﺩﺭﻙ ﺍﻳﺪﺁﻝ ﻣ&= #65198;ﺩﻡ ﮔﺬﺷﺘﻪ ﺭﺍ ﻣﻴ&= #65176;ﻮﺍﻧﻨﺪ ﺑﺮﺭﺳﻰ ﮐﻨﻨﺪ'&= #64400;ﻪ ﻣﻌﻴﺎﺭ ﻫﻤﻪ ﮔ&= #65196;ﺷﺘﮕﺎﻥ ﻧﻴﺴﺖ.ﻭ ﺑﺮﺭﺳ&= #65264; ﮐﻨﻨﺪﮔﺎﻥ ﺍﻣ&#= 65198;ﻭﺯ'ﻫﺮﻳﻚ ﺑﺮﺍﻯ ﺧﻮﺩ ﻧﻈ&= #65198;ﻯ ﻭ ﺑﺮﺩﺍﺷﺘﻰ ﺩ&= #65165;ﺭﻧﺪ.ﺑﺎﻳﺪ ﺍﺯ ﺁﻳﻨﺪﻩ ﺑﻴ&= #65206; ﺍﺯ ﺍﻣﺮﻭﺯ ﺗﺤ&= #65240;ﻴﻖ ﻋﻘﻠﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﮐﺮﺩ. ﭼﻪ ﺭﺳﺪ ﺑ= ;ﮕﺬﺷﺘﻪ ﻫﺎﻯ ﺣﻴﻮﺍﻧﻰ &= #65251;ﺎ'ﮐﻪ ﺍﻓﺘﺨﺎﺭ ﺁﻣﻴ&#= 65200; ﻧﻴﺰ ﻧﻴﺴﺖ.<o:p></o:p></span= > ﺣﺘﻰ ﺩﺭ= ; ﻋﻠﻮﻡ ﻣﺎﺩﻯ'ﻣﺪﺍﺭﻙ &= #65175;ﻔﺴﻴﺮ ﺍﻧﺴﺎﻧﻰ'ﭼﻪ ﺭ&= #65203;ﺪ </spa= n>ﺑﻨﺘﺎﻳﺞ ﺗʌ= 36;ﺴﻴﺮ ﺍﻧﺴﺎﻧﻰ ﺍﺯ ﺍ&= #65251;ﻮﺭ ﻏﻴﺮ ﻣﺎﺩﻯ ﻭ ﺍ= ﺣﻮﺍﻟﻰ ﮐﺎﻓﻰ ﻧﻤﻴﺒﺎ&#= 65207;ﺪ ﻣﮕﺮ ﭘس ﺍﺯ ﺭﻓ&= #65176;ﻦ ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65261;ﺑﺂﻳﻨﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ. = ﺍﻣﺎ ﺳﻔﺮ ﺑﮕﺬﺷﺘﻪ&#= 65259;ﺎ ﺩﺭ ﮐﺎﺑﻮﺳﻬﺎ&#= 65263; ﺭؤﻳﺎﺋﻰ'ﻭﻳﺎ &#= 64344;س ﺍﺯ ﻣﺮﮒ ﺩﺭ ﮐﺎ= ﺭﻣﺎﻫﺎﻯ ﺯﻧﺪﮔﻰ ﺣﻘﻴﺮ&#= 65175;ﺮ ﺣﻴﻮﺍﻧﻰ ﺩﺭﺟ&#= 65260;ﺎﻥاﺳﺖ. ﺣﻮﺍﺩث ﺎﺭﻳﺨ= 740; ﺘﻘﺮﻳﺒﺎ ﺗﻤﺎ&#= 65249; ﻣﺪﺍﺭﻙ ﺗﺎﺭﻳ&#= 65192;ﻰ ﻭ ﻫﻨﺮﻯ ﻭ ﺃﺩﺑ= ﻰ ﺭﺍ= ﻧﺎﺑﻮ= ;ﺩ ﮐﺮﺩﻩ ﺍﺳﺖ.ﻭ ﺑ= ﺮﺧﻰ ﮐﻪ ﻣﺎﻧﺪﻩﺍﻧ&#= 65194;'ﻗﺎﺑﻞ ﺍﺳﺘﻔﺎﺩﻩ ﻭ ﺗ&= #65236;ﺴﻴﺮ ﻧﻴﺴﺘﻨﺪ . ﻭﺑﺪ= ﺗﺮ ﺍﻳﻨﮑﻪ' ﺍﻧﺴﺎ&= #65255;ﻬﺎﻯ ﻫﺮ ﻋﺼﺮﻯ ﺍﻳﺪ&= #65153;ﻟﻬﺎﻯ ﻋﺼﺮ ﻗﺒﻞ ﺍﺯﺧ&= #65262;ﺩﺭﺍ ﻭﻳﺮﺍﻥ ﻭ ﻧﺎﺑ&= #65262;ﺩ ﮐﺮﺩﻩﺍﻧﺪ.ﻭﻫ&#= 65256;ﻮﺯ ﻫﻢ ﭼﻨﻴﻦ ﻣﻴﮑ&= #65256;ﺪ.ﮐﻪ ﻣﻨﻔﺠﺮﮐﺮﺩﻥ &#= 65251;ﺠﺴﻤﻪ ﺑﻮﺩﺍ ﺩﺭ ﺩﻝ ﮐ= ﻮﻩ ﺩﺭ ﺍﻓﻐﺎﻧﺴﺘ&#= 65166;ﻥ ﺁﺧﺮﻳﻦ ﻧﻤﻮﻧ&#= 65258; ﺁﻥ ﺍﺳﺖ.ﻭ ﻳﺎ ﮐ= ;ﺎﺭ ﻃﺎﻟﺒﺎﻧﻬﺎﻯ &#= 65165;ﻳﺮﺍﻧﻰ ﺑﺎ ﺁثاﺭﮔﺬﺷA= 176;ﮕﺎﻥ ﭼﻮﻥ ﻣﻘﺒﺮﻩ ﻋ&= #65224;ﻴﻢ ﺳﻨﮕﻰ ﭘﺎﺩﺷﺎ&#= 65257;'ﻭ ﻳﺎ ﺯﻳﺮ ﺁﺏ ﺑﺮ= ﺩﻥ ﺁﺭﺍﻣﮕﺎﻩ ﮐﻮ&#= 65197;ﻭﺵﻭ ﻳﺎ ﺷﮑﺴﺘﻦ ﺻﻮ&= #65197;ﺕ ﺗﻤﺎﻡ ﻣﺠﺴﻤﻪ &= #65259;ﺎﻯ ﺩﻭﺭﺍﻥ ﮔﺬﺷﺘ&#= 65258; ﭼﻮﻥ ﺑﻴﻨﻰ ﺃﺑ&= #65262; ﺍﻟﻬﻮﻝ ﮐﻪ ﻣﺴ&= #1572;ﻟﻴّﺖ ﺁﻧﺮﺍ ﺑﮕﺮﺩﻥ &= #65255;ﺎﭘﻠﻴﻮﻥ ﮔﺬﺍﺭﺩﻧﺪ'ﮐﻪ &= #65169;ﺘﻮﺏ ﺑﺴﺘﻪ.ﺩﺭ ﺣﺎﻟ&= #65268;ﮑﻪ ﻣﺘﻌﺼّﺒﻴﻦ ﻣ= 5196;ﻫﺒﻰ ﮐرﺪﻩﺍﻧﺪ.ﻭﺗ= 5256;ﻬﺎ ﻳﻚ ﻣﺠﺴﻤﻪ ﺳﺎ&= #65247;ﻢ ﺍﺯ ﺯﻳﺮ ﺧﺎﻙ ﺑ= ﻴﺮﻭﻥ ﺁﻣﺪﻩ'ﮐﻪ ﺻﻮﺭ&= #65173; ﮐﻮﺭﻭﺵ ﺭﺍ ﻧﺸ&= #65166;ﻥ ﻣﻴﺪﻫﺪ. ﭘس ﺗﺎ&= #65197;ﻳﺦ ﻫﻨﺮ ﻧﻤﻰ ﺗﻮﺍ&= #65255;ﺪ'ﺍﺳﺎس ﺧﻮﺑﻰ ﺑﺮﺍﻯ ﻋ&= #65248;ﻢ ﺍﺳﺘﺎﺗﻴﻚ ﻋﻠ&#= 65252;ﻰﺑﺮﺍﻯ ﻣﺎ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65194;.ﻭ ﺁثاﺭ ﻫﻨﺮﻯ ﺭ= 5203;ﻴﺪﻩ ﻧﻴﺰ ﺍﺯ ﺫﺍﺕ ﺧ= ﻮﺩ ﻧﻴﺰ ﺻﺤﺒﺘﻰ ﻧ&= #65194;ﺍﺭﻧﺪ. ﻭ ﻇﺎﻫﺮ ﺭﺍ ﺑﺮ= ﺣﺴﺐ ﺩﺭﻙ ﺍﻣﺮﻭﺯ ﺧ&= #65262;ﺩﻣﺎﻥ ﺍﺳﺘﺨﺮﺍﺝ ﻣﻴ&#= 64401;ﻨﻴﻢ. <o:p></o:p> ﻭ ﺑﺎ᥼= 7;ﺄﺧﺮﻩ ﺑﺎﻳﺪ ﺗﺄﮐﻴﺪ &= #64400;ﺮﺩ' ﮐﻪ ﻫﻨﺮ ﻋﻠﻢ ﻫﺴﺖ.= ﻭﻟﻰ ﻋﻠﻢ ﺟﻤﺎﻟﻰ ﻭ = ﺯﻳﺒﺎﺋﻰ ﻧﻴﺴﺖ.ﮐﻪ ﻋﻠﻢ = ﻫﻨﺮ ﺩﺭ ﻣﺎﺩﻳّﺎﺕ'&#= 65261; ﻋﻠﻢ ﺟﻤﺎﻝ ﺩﺭ = ﻣﻌﻨﻮﻳّﺎﺕ'ﻭ ﻋﻠﻢ ﺟﻤﺎﻝ ﺍﻟ&= #65260;ﻰ ﺗﺠﻠّﻴﺎﺕ ﺳﻤ= 5170;ﻮﻟﻬﺎﻯ ﺁﻳﻨﺪﻩ ﻫﺎ'ﺩﺭ = ﻋﺮﻓﺎﻥ ﻭ ﺭؤﻳﺎﻫﺎﻯ ﻣ&#= 65268;ﻨﻮﻯ ﺍﺯ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﺧﺎﺹ ﻭﺍﺻﻠﺎﻥ&#= 65166;ﻟﻬﻰ ﺍﺳﺖ.ﮐﻪﺑﺮﺍﻯ &= #65193;ﻳﮕﺮﺍﻥ هرﮔﺰ ﺷﻨﻴﺪﻥ = 4404;ﻔﺘﻪﻫﺎﻯ ﺁﻧﻬﺎ'ﮐﺎﺭﺩﻳ&#= 65194;ﻥ ﺭﺍ ﺑﺮﺍﻯﺁﻧﻬ&#= 65166; ﻧﻤﻰ ﮐﻨﺪ</s= pan>.ﻏﺎ= ;ﻓﻞ ﺍﺯ ﺍﻳﻨﮑﻪ ﺑﺎ&= #65267;ﺪ ﺧﻮﺩ ﺑﺮﻭﻧﺪ'ﻭ = ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺩ&= #65197; ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠ&= #65268;ﻪ ﺗﺎ ﺗﺠﻠﻴﻪ ﻫﺎ&= #65263; ﻫﻔﺘﮕﺎﻧﻪ ﺍﻟ&#= 65260;ﻰ ﭘﻴﺶ ﺑﺮﻭﻧﺪ.ﮐ&= #65258; ﺣﺘﻤﺎ ﻧﻴﺰ ﺑﭽ&= #65208;ﻢ ﺩﻝ ﺁﻥ ﻧﺎﺩﻳﺪ&= #65257; ﻫﺎ ﺭﺍ ﺧﻮﺍﻫﻨ&= #65194; ﺩﻳﺪ.ﮐﻪﺣﺘﻰ ﺭ&= #65261;ﺡ ﻫﺮ ﻣﻮﺟﻮﺩ ﺃﺗ&= #65252;ﻰ ﻭ ﺗﺤﺖ ﺃﺗﻤﻰ'ﭼ= ﻪ ﺭﺳﺪ ﺑﺎﺭﻭﺍﺡ &= #64404;ﻴﺎﻫﻰ ﻭ ﺣﻴﻮﺍﻧﻰ ﻭ ﻓ= ﺼﻮﻝ ﻓﺮﺍﻭﺍﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﺧﻮﺍﻫﻨﺪ ﺩﻳﺪ.&= #65261;ﻟﻰ ﺑﻘﻴﻤﺖ ﺗﮑﺮﺍ&#= 65197; ﻣﮑﺮﺭ ﮐﺎﺭﻣﺎ&#= 65259;ﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ'ﻭ ﺗ&= #64401;ﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ = ﺁﻳﻨﺪﻩ ﻫﺎ.ﺗﺎ ﻋﺎﻗﺒﺖ = ﺑﻨﻮﺭ ﺷﻬﻮﺩﻯ ﻗﺎﺋﻢ &= #65197;ﻭﺡ القُدُس ﺍﻟﮕ&= #65262;ﻯ ﮐﻤﺎﻝ ﺷﻬﻮﺩﻯ &= #65261; ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ' = ﻣﻴﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﻨﺪ.ﮐﻪ ﺑﺎﻳﺪ ﺑﺮﺳﻨﺪ &= #65261;ﺧﻮﺍﻫﻨﺪ ﺭﺳﻴﺪ.ﺗﺎ ﺑﺮﺍ&= #65263; ﺑﻰ ﻧﻬﺎﻳﺖ ﺗﻮ&= #65247;ﺪﺍﺕ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻧﻴﺰ ﭘﻴ&= #65206; ﺑﺮﻭﻧﺪ. ﺗﺎ ﺩﺭ= ﺍﺑﺪﻳّﺖ ﻣﻄﻠﻖ ﺍﺯ ﺯﻣﺎ&= #65255;ﻬﺎ ﻭ ﺗﮑﺎﻣﻠﺎﺕ ﻭ = ﻋﺒﻮﺭ ﺍﺯ ﺍﻳﻦ ﻫﻤﺎﻧ&= #65264; ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﻭ = ﺷﻬﻮﺩ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﻋﻈﻴﻢ ﻭ ﻋﻈﻴﻢ = ﺗﺮ'ﺑﻔﺮﺽ ﻣﺤﺎﻝ ﺑﻨﻮﺭ ﺍ&= #65247;ﻠﻪ ﻧﻮﺭﺍﻟﺄﻧﻮﺍ= 5197; ﺃﻫﻮﺭﻣﺰﺩﺍ ﺭ&#= 65203;ﻴﺪ.ﻭ ﻫﺮﺩﻭﻯ ﺍﻳﻦ ﺩ&= #65261; ﻭﺍﮊﻩ'ﻳﻌﻨﻰ (ﺍ= ﻳﻦ ﺍﻟﻪ ﻫﻨﻮﺯ ﻫﻤ&= #65166;ﻥ ﺧﺪﺍﻭﻧﺪ ﻫﻮ ﻧ&= #65268;ﺴﺖ)ﮐﻪ ﺗﺎﺯﻩ ﺍﻟﻠﻪ ﺧ&= #65262;ﺩ ﺻﺎﺩﺭ ﺍﻭﻝ ﺧﺪ&= #65165;ﻭﻧﺪ (ﻫﻮ)ﺑﻴﺮﻭﻥ ﺍﺯ= ﻫﺴﺘﻰ ﻫﺎ ﺩﺭ ﻋﻤّاء = 5261;ﻫﺎﻫﻮﺕ ﻣﻴﺒﺎﺷﺪ. ﻭﭼﻮ&= #65253; ﺭﻭﺣﻰ ﺍﻟﻠﻪ ﺷ&= #65194;'ﺁﻏﺎﺯ ﻭﻇﻴﻔﻪ ﺗﺎﺯﻩ&#= 65165;ﻯ ﺑﺮﺍﻯ ﺍﻭ'ﺍﺯ ﺧ= ﺪﺍﻭﻧﺪ(ﻫﻮ ﻳﺎ ﺍﻭ) ﻫﻤﻴﺸﻪ= ﺑﺎ ﺿﻤﻴﺮ ﻏﺎﻳﺐ ا&#= 1608; ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ.&= #64400;ﻪ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺩ&= #65197; ﻫﺮ ﻣﻘﺎﻡ ﺗﮑﺎ&= #65251;ﻠﻰ ﺗﺎﺯﻩ ﺧﻮﺩ ﻭﻇ&= #65268;ﻔﻪﺍﻯ ﺭﺍ ﺑﻌﻬﺪﻩ ﺩﺍ&= #65197;ﺩ ﮐﻪ ﻣثل ﺧﻮﺩﺭ= 5165; ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩ .= <o:p></o:p> ﻣﮑﺘﺐﺍ= ﺟﺘﻤﺎﻋﻰ ﻓﺮﺍﻧﺴﻪ ﺩﺭ ﻫ&= #65256;ﺮ ﺧﻄﺎ ﮐﺮﺩﻩ'ﮐﻪ = ﻋﻘﻞ ﺟﻤﻌﻰ ﻭ ᥽= 5;ﻘﺶﺁﻥﺮﺍ ﺣﺘﻤﺎ ﺩﺭ ﺫﺍﺕ = ﺯﻳﺒﺎﺋﻰ'ﺩﺭ ﺣﻴﺎﺕ ﻫﻨﺮﻯﻤ&#= 65256;ﻌﮑس ﻣﻴﺪﺍﻧﺪ.ﺯﻳﺮ&#= 65165; ﺃثر ﻫﻨﺮﻯ ﭘﺪ= 5267;ﺪﻩ ﻣﺤﻠّﻰ ﻧﻴﺴﺖ. &= #65169;ﻠﮑﻪ ﺷﺄﻥ ﻣﻘﺎﻡ ﻓﺼ&= #65246; ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﻭ&= #65165;ﻥ ﻫﻨﺮﻣﻨﺪ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﮐﻪ ﺟﺰ ﺑﺎ ﻓﻴﻠﺘﺮ = ﻋﺼﺮ ﻭ ﻣﺤﻴﻂ ﺁﻥ'ﻗﺎ= ﺑﻞ ﺩﻳﺪﻥ ﻧﻴﺴﺖ.ﺑ&= #65248;ﮑﻪ ﻭﺍﻗﻌﻪ ﻫﻨﺮﻯ &= #65251;ﻮﺿﻮﻋﻰ ﺍﺳﺖ'ﺗﺎ ﭼﮕﻮﻧ&= #65258; ﻣﻠﺎﺣﻈﻪ ﺷﻮﺩ.&= #65153;ﺑﮋﮐﺘﻴﻮ ﻭﺍﻗﻌﻰ ﻣﺎﺩﻯ'&= #65261; ﺁﺑﮋﮐﺘﻴﻮ ﻭﺟ&#= 65262;ﺩ ﻧﺴﺒﻰ'ﺩﺭ ﺣﺪ ﺗ= ﮑﺎﻣﻞ ﺭﻭﺡ ﺑﺸﺮ.ﻭ ﺁﺑ= ﮋﮐﺘﻴﻮ ﮐﻨﻮﻧﻰ ﻓﺮﺩﻯ &= #65261; ﺟﻤﻌﻰ ﻭﺍﻟﻬﺎ&#= 65249; ﻏﺎﺋﻰ ﻋﻠﻢ ﺟﻤ&= #65166;ﻟﻰ ﻧﻤﻰ ﺧﻮﺍﻫﺪ ﭘ&= #65194;ﻳﺪﻩ ﻫﻨﺮﻯ ﺭﺍ ﺩﺭﻣ&= #65204;ﻴﺮ ﺗﺎﺭﻳﺨﻰ ﺑﺪﺍ&#= 65255;ﺪ.ﺯﻳﺮﺍ ﺩﺭ ﻋﻠﻢ ﺍﻟﺠﻤ&= #65166;ﻝ ﻟﺎﺯﻡ ﺍﺳﺖ. ﺑﻨ= ﻮﻋﻴّﺖ ﻣﻘﺎﻡ ﭘﺪﻳﺪﻩ &= #65259;ﻨﺮﻯ ﺭﺳﻴﺪﮔﻰ ﮐﺮﺩ. = ﺍﺯ ﻟﺤﺎﻅ ﻣﻘﺎﻡ ﺗ&= #64401;ﺎﻣﻠﻰ ﻫﺴﺘﻨﺪ.ﻭ ﺗﻨﻬ&= #65166; ﺑﺠﻨﺒﻪ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻧﻈﺮ ﻧﮑﺮﺩ.ﺑﻠ&= #64401;ﻪ ﻏﺎﻳﺖ ﻭ ﻫﺪﻑ ﺍ= ﻟﻬﻰ ﺩﺭ ﻓﺮﺩ ﻫﻨﺮﻣ&= #65256;ﺪ'ﻭ ﻋﺎﻗﺒﺖ ﺍﻭ ﮐﻪ = ﺑﻌﺪﺍ ﻣﻴﺘﻮﺍﻧﺪ ﺩﻳ&#= 65198;ﺗﺮﺍﺟﺘﻤﺎعی ﺸﻮﺩ. ﺟﺎﻣﻌﻪ ﻫ= ﻤﻴﺸﻪ ﺑﻰ ﻭﻓﺎ ﺍﺳﺖ.ﺑ= ﺨﺼﻮﺹ ﺑﺮﺍﻯ ﻫﻨﺮﻣﻨ&#= 65194; ﻣﺎﺩﻯ ﻭﮐﺎﻣﻠ&#= 65166;ﻥ ﻫﻨﺮﻣﻨﺪ ﺍﻟﻬ&#= 65264;. ﺟﺎﻣﻌﻪ ﻣﻤﮑﻦ &= #65165;ﺳﺖ'ﺳﻬﻤﻰ ﺩﺭ ﺃثر ﻫﻨﺮﻣ= 5256;ﺪﻯ ﮐﺎﻣﻞ ﭘﻴﺪﺍ ﮐ&= #65256;ﺪ.ﻧﻘﺶ ﺟﺎﻣﻌﻪ ﺩﺭﻫﻨ&#= 65198;ﻳﻚ ﻭﻇﻴﻔﻪ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﺍﺳﺖ.ﻭ ﻫﻤﻴﺸﻪ = ﻫﻨﺮﻣﻨﺪﺍﻥ </spa= n>ﺑﺮﺩﮔﺎﻥ ﺟʋ= 66;ﻣﻌﻪ ﺧﻮﺩ ﺑﻮﺩﻩﺍﻧ&#= 65194;.ﻭ ﺣﺘﻰ ﺍﮔﺮ ﻫﻨﺮ = ﮔﺎﻫﻰ ﺑﺮﺍﻯ ﺍﻫﺪﺍﻑ &= #65165;ﺟﺘﻤﺎﻋﻰ ﺑﮑﺎﺭ ﺭﻓﺘﻪ ﺑ&= #65166;ﺷﺪ.ﻭﻟﻰ ﺍﻳﻦ ﻭﻇﻴﻔﻪ ﺟ&= #65262;ﻫﺮﻯ ﻭ ﻧﻮﻋﻰ ﺧﺎﺹ ﻧ= ﺒﻮﺩﻩ ﺍﺳﺖ.ﮐﻪ ﻫﻨﺮﻣ&= #65256;ﺪ ﻣﻘﺎﻡ ﻭ ﻓﺼﻞ ﻧ= ﻮﻋﻰ ﺑﺮﺗﺮ ﺍﺯ ﺳﻄﺢ = ﺟﻤﻌﻰ ﺍﺳﺖ. ﻭﻇﻴﻔﻪ ﺗ= ﮑﺎﻣﻠﻰ ﺑﺮﺗﺮ ﺍﺯﺟﺎﻣ&#= 65228;ﻪ ﻫﻨﺮﻣﻨﺪ'ﻭ ﺍﺑ&= #65194;ﺍﻉ ﻏﺎﺋﻰ ﻭ ﻫﺪﻑ ﻧ= ﻬﺎﺋﻰ ﺧﻮﺩ ﺗﺎ ﺧﺪﺍ.ﻭ= ﻟﻰ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ'ﺑﺴﺨﺘﻰ ﻣﺠﺪﺩﺍ ﻭﺍﺭﺩ &= #65183;ﺎﻣﻌﻪ ﻣﻴﺸﻮﺩ. ﺯﻳﺮﺍ = ﺃﮐثرﻳّﺖ'ﺩﻳʋ= 98; ﻓﻬﻢ ﻭﻣﺨﺎﻟﻒ &= #65261; ﺑﻰ ﻭﻓﺎ ﻫﺴﺘﻨ&= #65194;.ﻭﺩﺭ ﺁﺧﺮ ﻫﻤﺎﻥ ﮐﻠ&= #65256;ﺠﺎﺭ ﺭﺍ ﺑﺎ ﻣﺒﺪﻉ ﺩ= ﻳﮕﺮﻯ ﺩﺍﺭﻧﺪ.ﻭﺍﺯ ﻧ&= #65170;ﻮﻍ ﻗﺒﻠﻰ ﺑﻨﺎ ﺣﻖ = ﺗﻌﺼّﺐ ﻣﻴﻮﺭﺯﻧﺪ.ﺑﺨ&#= 65212;ﻮﺹ ﺩﺭ ﻋﻠﻮﻡ ﻭ ﺍﻣ= ﻮﺭ ﺍﺩﻳﺎﻥ ﻭ ﻫﻨﺮ = ﻭ ﺍﺧﻠﺎﻕ . ﻳﻌﻨﻰ= ﻫﻤﺎﻥ ﻋﻮﺍﻣﻞ ﺗﮑﺎﻣ&#= 65246; ﻓﺮﺩﻯ ﻭ ﺟﻤﻌﻰ.= ﻫﻨﺮﻣﻨﺪ ﻣﻌﺎﺻﺮ ﺳﻌﻰ<sp= an dir=3DLTR> </spa= n>ﺩﺍﺭﺩ'ﺧﻮﺩʋ= 97;ﺍ ﺑﺮﺩﻩ ﺟﺎﻣﻌﻪ &= #65169;ﺪﺍﻧﺪ'ﻭ ﺧﻮﺩﺭﺍ ﮐﺎﻫﻦ &= #65261; ﺳﺎﺣﺮ ﻭ ﮐﺎﺭﻣ&= #65256;ﺪ ﺩﺭﺑﺎﺭﻯ ﻧﻤﻴ&#= 65194;ﺍﻧﺪ.ﻫﻤﻴﺸﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﮐ&#= 65166;ﻣﻞ ﺍﺯ ﺩﺭﺑﺎﺭﻫﺎ &= #65261; ﺟﺎﻣﻌﻪ ﻭ ﺗﻘﻠ&= #65268;ﺪ ﻋﺎﻣﻴﺎﻧﻪ ﺩﻭ&#= 65197; ﺑﻮﺩﻩ ﺍﻧﺪ.ﻭ ﺍ= ﮐثر ﻫﻨﺮﻣﻨﺪﺍﻥ ﻏ&#= 65268;ﺮ ﺍﻟﻬﻰ'ﻣﻘﻠّﺪ &#= 65193;ﺭﺑﺎﺭﻯ ﻭ ﻣﻄﺎﺑﻖ ﺫﻭﻕ = ﻋﻮﺍﻡ ﺑﻮﺩﻩﺍﻧﺪ .<o:p></o:p></span= > ﻣﻴﮕﻮﻳ= ﻨﺪ ﺩﺭ ﻣﻮﺯﻩ ﻫﺎﻯ = ﻗﺮﻥ19 ﻓﺮﺍﻧﺴﻪ'ﭘﺮ ʋ= 65;ﺯ ﺗﺎﺑﻠﻮﻫ&= #65166;ﻯ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺩ&#= 65197;ﺟﻪ ﺩﻭﻡ ﺑﻮﺩ.ﻭ ﺟﺎ= ﺋﻰ ﺑﺮﺍﻯ ﺁﻧﭽﻪ ﺑ&= #65228;ﺪﻫﺎ ﺁثاﺭ ﺩﺭﺟﻪ ﺍ= 5261;ﻝ ﺧﻮﺍﻧﺪﻩ ﺷﺪ ﻧ&= #65170;ﻮﺩ. ﺣﺘﻰ ﻣﺪﻳﺮ ﻣﻮ&= #65199;ﻩ ﺑﻬﻨﺮﻣﻨﺪ ﺑﺰ&#= 65197;ﮔﻰ ﮔﻔﺖ'ﺗﺎ ﻣﻦ ﺯﻧ= ﺪﻩ ﻫﺴﺘﻢ'ﻳﻚ ﺳﺎﻧ&= #65174; ﺍﺯ ﻣﻮﺯﻩ ﺑﺮﺍ&= #65263; ﺁثاﺭ ﺗﻮ ﺟﺎﺋ= 5264; ﻧﺪﺍﺭﺩ.ﺩﺭ ﻭﺍ&= #65239;ﻊ ﺍﻳﻦ ﻣﻮﺯﻩ ﺗﺎ&= #65197;ﻳﺨﻰ ﺷﺪﻩ ﺑﻮﺩ'ﻧﻪ ﻣ= ﻮﺯﻩ ﻫﻨﺮﻯ.ﻭ ﻫﻨﺮ ﻣ= ﻔﻬﻮﻡ ﻭ ﻣﻘﺒﻮﻝ ﺟﻤﻊ = ﻧﺸﺪﻩ ﺑﻮﺩ. ﺯﻧﺪﻩ &#= 65169;ﻮﺩﻥ ﺍﻭ ﻣﻬﻢ ﻧﻴﺴﺖ'= ﺧﻴﻠﻰ ﻫﻢ ﺩﺭ ﺣﻴﺎﺕ ﺧ= ﻮﺩ ﻣﺸﻬﻮﺭ ﻋﻮﺍﻡ &= #65251;ﻴﺸﺪﻧﺪ'ﻭ ﺑﻤﻮﺯﻩ ﻧﻴﺰ ﻣ&= #65268;ﺮﻭﻧﺪ.ﺑﻠﮑﻪ ﺟﺎﻣﻌﻪ ﺁﻧﻬﺎ &= #65197;ﺍ ﺩﺭﻙ ﻧﻤﻰ ﮐﻨﺪ.= ﻭ ﺳﺎﻟﮑﺎﻥ ﺑﺎﻳ&#= 65194; ﺑﮕﺬﺍﺭﻧﺪ' ﺗﺎ = ﻧﺎﻗﺪﺍﻥ ﺑﻌﺪﻯ'ﺍﺭﺯﺵ ﮐ&= #65166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺩﺭ ﮔﺬﺷ&= #65176;ﻪ ﺭﺍ ﺩﺭﻙ ﻧﻤﺎﻳ&= #65256;ﺪ'ﺗﺎ ﺩﺭﻙ ﻫﻤﮕﺎﻥ ﺷ&= #65262;ﺩ. ﻣﻮﺯﻩ ﻫﺮ ﻗﺮﻧ&= #65264; ﺭﺍﻫﻰ ﺑﻄﻠﻴﻌ&#= 65258; ﻫﺎ ﻭ ﭘﻴﺶ ﺗﺎﺯ= ﺍﻥ ﻫﻨﺮﻣﻨﺪ ﻭ ﻣﺒ&= #65176;ﮑﺮ ﻗﺮﻥ ﺑﻌﺪﻯ ﻧﻤ&= #65268;ﺪﻫﺪ.ﻭ ﻧﻴﺰ ﮐﺘﺎﺑﺨﺎ&#= 65255;ﻪ ﻫﺎﻯ ﻋﻠﻤﻰ ﺷﺨ&= #65212;ﻰ ﻧﻴﺰ ﻣﻠّﻰ ﻧﻤ&#= 65268;ﺸﻮﻧﺪ.ﻭ ﺗﻌﺼّﺐ ﺑﺮﺍﻯ= 5251;ؤﻟّﻔﻴﻦ ﻣﺤﺒﻮﺏ ﺧﻮﺩ ﺩ&= #65165;ﺭﻧﺪ.ﻭ ﻧﻴﺰ ﭼﺎﭘﺨﺎﻧ&#= 65258; ﻫﺎ ﻭ ﻓﺮﻭﺷﻨﺪ&= #64404;ﺎﻥ ﮐﺘﺎﺏ. ﺑﻘﻮﻝ ﻧ= ﺎﻗﺪ ﻫﻨﺮﻯ ﺟﺎﻥ ﮐﺎ&= #65203;ﻮ'ﺍﮐثرﺷﺮﺍʌ= 67;ﻂ ﺍﺟﺘﻤﺎﻋﻰ ﻫﺮ &= #65155;ثر ﻫﻨﺮﻯ'ﺑﻴﺸﺘﺮ &= #64404;ﺬﺷﺘﻪ ﺃثر ﺍﺳﺖ. ﻭ ﺃث&#= 1585; ﻫﻨﺮﻯ ﺧﻮﺩ ﺣﺎ&= #65215;ﺮ ﺍﺳﺖ. ﻧﻘﺶ ﺗﺎﺭ= ﻳﺦ ﻣﺎﻧﻨﺪ ﮐﻮﺩﮐ&#= 65264; ﻳﻚ ﻫﻨﺮﻣﻨﺪ ﻭ = ﺍﻧﺴﺎﻥ ﻣﺘﻔﮑّﺮ' ﻭﺍﻗ&#= 65228;ﻴّﺖ ﺩﺍﺷﺘﻪ ﻭﻟﻰ ﻭ&= #65165;ﻗﻌﻴّﺖ ﮐﻨﻮﻧﻰ ﺭﺍ ﻧﺪ&= #65165;ﺭﺩ. ﭼﻮﻥ ﻓﻌﻠﺎ ﺣﺎ&= #65215;ﺮ ﺍﺳﺖ'ﻭ ﻣﺎﺭﺍ ﺑ= ﺘﻌﺎﻟﻰ ﺗﺤﺮﻳﻚ ﻭﺗﺸﻮ&#= 65267;ﻖ ﻣﻴﮑﻨﺪ. ﻳﻚ ﻣﻌ= ﻤﺎﺭ ﮔﻮﺗﻰ ﺑﺎ ﻗﺮﺍ&= #1652;ﺖ ﺍﻣﺮﻭﺯﻩ ﺍﻟﻴ&#= 65166;ﺫﻩ'ﺑﺎﺯ ﻣﺎﺭﺍ ﺑﺎﻋﺠﺎ&#= 65167; ﻭﺍ ﻣﻴﺪﺍﺭﺩ.ﺯ&= #65267;ﺮﺍ ﺃثر ﻫﻨﺮﻯ ﺃﻣ= 5198;ﻯ ﺍﻧﺴﺎﻧﻰ ﺍﺳﺖ'&= #64400;ﻪ ﺍﺯ ﺷﺮﺍﻳﻂ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﻭ ﻣﻠﺎﺑﺴﺎﺕ ﻭ&= #65193;ﺧﺎﻟﺘﻬﺎﻯ ﺗﺎﺭﻳﺨﻰ ﺁﻥ ﺃ&= #1579;ر ﻓﺮﺍﺭ ﻣﻴﮑﻨﺪ.&= #65207;ﺮﺍﻳﻂ ﺍﺟﺘﻤﺎﻋﻰ ﻭﺩ&#= 65267;ﻨﻰ ﺁﻥ ﺯﻣﺎﻥ' ﻫﻨﺮ= ﺵ ﺩﺭ ﻣﺎ ﺩﻟﺎﻟﺘ&= #65264; ﻧﺪﺍﺭﺩ.ﻭ ﺗﺤﺮ&= #65267;ﻚ ﻋﻮﺍﻃﻒ ﻧﻤﻰ ﮐ&= #65256;ﺪ.ﻭ ﻧﻤﻰ ﻓﻬﻤﻴﻢ ﮐ&= #65258; ﻫﻨﺮﻣﻨﺪ ﭼﻪ ﻣ&= #65268;ﺨﻮﺍﺳﺘﻪ ﺑﮕﻮﻳﺪ.ﻭﻟﻰ ﺑ&= #65166;ﺯ ﺑﺮﺍﻯ ﺁثاﺭ ﺁ= 5253; ﻋﺼﺮ ﺍﺭﺯﺵ ﻫﻨ&= #65198;ﻯ ﻗﺎﺋﻞ ﻣﻴﺸﻮﻳ&#= 65250;'ﻭ ﺍﻣﺮﻯ ﺍﻧﺴﺎﻧ&#= 65264; ﺑﺮﺗﺮ ﺍﺯ ﻣﻌﺎ&= #65255;ﻰ ﺩﻳﻨﻰ ﻭ ﺍﺟﺘﻤ&= #65166;ﻋﻰ </spa= n>ﺳﺎﺯﻧﺪﻩ ﺁʌ= 53; ﻣﻴﮕﻮﺋﻴﻢ.<o:p></o:p></s= pan> ﺍﻳﻦ ﺭﻧ= ;ﮓ ﺍﻧﺴﺎﻧﻰ ﺁثاA= 197; ﻭﺗﺤﻔﻪ ﻫﺎ' ﻫﺪ= ﻓﻰ ﺍﺳﺖ ﮐﻪ ﻫﻨﺮ ﺭ= ﺍ ﺯﺑﺎﻥ ﻋﺎﻡ ﺑﺸ&= #65198;ﻯ ﻣﻴﮑﻨﺪ.ﻭ ﻧﻴﺰ = ﻣﻴﺘﻮﺍﻧﺪ ﺑﺮ ﻃﺒﻴﻌﺖ ﭘﻴ&= #65198;ﻭﺯ ﮔﺮﺩﺩ. ﺍﺭﺯﺷﻬ&= #65166;ﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺟ&= #65252;ﺎﻟﻰ ﮐﻪ ﺑﺮﺗﺮ ﺍﺯ ﺍ= ﺭﺯﺷﻬﺎﻯ ﺟﻤﺎل اﻟﻬی گž= 4;ﺷﺘﻪ ﺑﺎﺷﺪ'ﺗﻨﻬﺎ ﺍ&= #65197;ﺯﺵ ﺗﺎﺭﻳﺨﻰ ﺩﺍﺭ&#= 65255;ﺪ.ﻧﻪ ﺑﺮﺍﻯ ﺗﻘﻠﻴﺪ &= #65165;ﻣﺮﻭﺯ ﻣﺎ.ﺁﻥ ﺷﺮﺍﻳﻂ = ﺩﻳﮕﺮ </spa= n>ﻣﺎﺭﺍ ﺗﺤﺮʌ= 67;ﻚ ﻋﻮﺍﻃﻑ ﻧﻤﻰ ﮐ&= #65256;ﺪ.ﻭ ﺍﮔﺮ ﮐﺮﺩ ﭘس ﻫ&= #65256;ﻮﺯ ﺩﺍﺭﺍﻯ ﻭﺟﻮﺩ &= #65235;ﻌﻠﻰ ﺩﺭ ﻣﺎ ﻫﺴﺘﻨﺪ.= ﻣﺎﻧﻨﺪ ﻗﺮﺁﻥ ﮐﻪ ﻫﻤﭽ&= #65256;ﺎﻥ ﻣﺤﺮﻙ ﺍﻣﺮﻭﺯ &= #65251;ﺴﻠﻤﺎﻧﺎﻥ' ﺍﺳﺖ.ﻫﺮ ﻓﻠﺴﻔ&= #65258; ﺟﺪﻳﺪ ﺭﺍ'ﺑﺎﻳ&= #65194; ﺑﺎ ﻋﻠﻤﺎ ﻭ ﻣﺪ= ﻋﻴﺎﻥ ﺯﻣﺎﻥ ﻣﻄﺮﺡ ﮐ&= #65198;ﺩ ﻧﻪ ﺑﺎ ﻋﻮﺍﻡ. ﺯ= ;ﻳﺮﺍ ﻋﻮﺍﻡ ﻣﻘﻠّﺪ &#= 65153;ﻧﻬﺎ ﺗﻐﻴﻴﺮ ﻋﻘﺎﻳ&#= 65194; ﻣﻴﺪﻫﻨﺪ. ﻣﺎﻧ&= #65256;ﺪ ﻋﻤﺮ ﺑﺮﺍﻯ ﻣﺤ&= #65252;ﺪ . ﺯﻳﺮﺍ ﮐﺎﻫﻨﺎ= ﻥ ﺷﻴﻄﺎﻧﻰ ﻭ ﻃﻠ&= #65204;ﻢ ﮔﺮﺍﻥ ﻓﮑﺮ ﺟﺎ&= #65251;ﻌﻪ ﻫﺴﺘﻨﺪ.ﺑﻬﺘﺮ &= #65165;ﺳﺖ ﻋﻠﻤﺎﻯ ﺯﻣﺎﻥ &= #65169;ﺪﺍﻧﻨﺪ'ﮐﻪ ﺁﻧﻬﺎ ﻫﻢ ﻭﺳﺎ&= #65163;ﻂ ﻣﻠﺎﺋﮑﻰ ﻣﻴﺘ&#= 65262;ﺍﻧﻨﺪ ﺑﺎﺷﻨﺪ'ﻭ ﻫﻢ ﻭ= ﺍﺳﻄﻪ ﺷﻴﻄﺎﻧﻰ ﻭ ﻃﻠ&= #65204;ﻢ ﮐﻨﻨﺪﻩ ﻣﺮﺩﻡ. = ﺍﻳﻦ ﺭﻧﮓ ﻭﺻﻔﺖ ﺍﻧ&= #65204;ﺎﻥ ﻫﻤﺎﻥ ﺳﻴّﺎﻟ= 5258; ﻏﺎﺋﻴﺖ ﻭﻫﺪﻑ &= #65165;ﻟﻬﻰ ﻭ ﺟﻤﺎﻝ ﻏﺎﺋﻰ = ﺩﺭ ﻣﺴﻴﺮ ﺗﻌﺎﻟﻰ &= #65235;ﮑﺮﻯ ﻭ ﺫﻭﻗﻰ ﺳﺎﻟﮑ&= #65166;ﻥ </spa= n>ﻭﻭﺍﺻﻠﺎﻥ ʋ= 65;ﺳﺖ .<o:p></o:p> ﻧ= ﻴﭽﻪ ﺳﻌﻰ ﮐﺮﺩ'ﻣﺒﺎ&= #65197;ﺯﻩ ﺑﻴﻦ ﻫﻨﺮﻣﻨﺪ &= #65261; ﺟﻤﻬﻮﺭ ﺭﺍ ﺗﺸ&= #65198;ﻳﺢ ﮐﻨﺪ.ﻭ ﻣﻰ ﮔﻔﺖ= ﻗﻀﺎﻭﺕ ﻣﺎ ﻫﻤﻴﺸﻪ ﺑﺮ = ﻫﻨﺮ ﺯﻧﺪﻩ ﮐﻨﻮﻧﻰ'&= #65169;ﺎ ﻋﻘﻠﻰ ﻗﺪﻳﻤﻰ &= #65153;ثاﺭ ﮔﺬﺷﺘﻪ ﺍﺳﺖ. ﻧ= ﺎﻇﺮ ﻏﻴﺮﺍﻟﻬﻰ ﺑﺮ &= #65203;ﻄﺢ ﻗﺪﻳﻤﻰ ﻋﻘﻞ ﺟ&= #65252;ﻌﻰ ﻧﻈﺮ ﻣﻴﺪﻫﺪ. ﺣ= ﺘﻰ ﻧﺎﻗﺪﺍﻥ ﺍﮔﺮ &= #64400;ﺎﻣﻞ ﺍﻟﻬﻰ ﻧﺒﺎﺷﻨ&#= 65194;'ﭼﻨﻴﻨﻨﺪ ﻣﺎﻫﻤﻴﺸﻪ ﺑﺂ&#= 1579;اﺭ </spa= n>ﻣﻌﺎﺻﺮﻯ'ﮐʌ= 58; ﻫﻨﻮﺯ ﻧﺘﻮﺍﻧﺴﺘﻪﺍ= 5255;ﺪ ﻗﺪﻳﻤﻰ ﻭ ﭘﺨﺘ&= #64405;ﻰ ﮐﺎﻣﻞ ﺗﺎﺭﻳﺨ&#= 65264; ﭘﻴﺪﺍ ﮐﻨﻨﺪ'ﺣ&= #65252;ﻠﻪ ﻣﻴﮑﻨﻴﻢ ﺗﻤﺎ&#= 65249; ﻣﺨﺎﻟﻔﺘﻬﺎﺋ= 5264; ﮐﻪ ﺑﺎﻫﻨﺮﻫﺎ&#= 65263; ﻣﻌﺎﺻﺮ ﻣﻴﺸﻮ&#= 65193;' ﻧﻴﭽﻪ ﻫﻤﻴﻥ ﺨ&= #65248;ﻂ ﺑﻴﻦ ﻫﻨﺮ ﻣﻌﺎ&= #65211;ﺮ ﺑﺎﻫﻨﺮ ﺗﺎﺭﻳ&#= 65192;ﻰ ﺍﺳﺖ.ﻧﻴﭽﻪ ﺑﺎ = ﺍﺳﺘﻬﺰﺍﻣﻴﮕ= 5262;ﻳﺪ'ﻣﻠﺎﺣﻈﻪ ﻣﻴﮑﻨﻴﻢ'ﮐﺴﺎ&#= 65255;ﻰ ﮐﻪ ﺩﺷﻤﻨﻰ ﻫﻨ&= #65198; ﻭ ﺻﺎﺣﺐ ﺫﻭﻕ ﺿ= ﻌﻴﻒ ﻫﺴﺘﻨﺪ'ﺑﺎ ﺍﺳ&= #65176;ﻔﺎﺩﻩ ﺍﺯ ﻧﻈﺮﻳّﺎﺕ &#= 65261; ﺍﺣﮑﺎﻡ ﻫﻨﺮ ﺗ&= #65166;ﺭﻳﺨﻰ ﻭﺍﺭﺩ ﻣﻴﺪﺍﻥ &= #65251;ﺒﺎﺭﺯﻩ ﻣﻴﺸﻮﻧﺪ.ﻫﺪﻑ &= #65175;ﻴﺮ ﺁﻧﻬﺎ ﻫﻤﻴﻦ ﺻ&= #65166;ﺣﺐ ﺫﻭﻕ ﻫﺎ ﻣﻤﺘﺎ&= #65199; ﺍﻣﺮﻭﺯ ﻭ ﺁﻳﻨ&= #65194;ﻩ ﻫﺴﺘﻨﺪ.ﺟﻨﮓ ﺟ&= #65166;ﻫﻠﺎﻥ ﻭ ﻏﻴﺮ ﺍﻟﻬﻴّ&#= 65262;ﻥ'ﻳﺎﮐﺎﻣﻠﺎA= 253; ﺍﻟﻬﻰ ﻣﺴﺘﻌﺪ&#= 65165;ﻥ ﺳﻠﻮﻙ ﻭ ﺗﮑﺎﻣ&= #65246; ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﭼ= ﻮﻥ ﻋﺼﺮ ﻣﺎ'ﮐﺴﺎﻧ&= #65264; ﮐﻪ ﻣﻴﺘﻮﺍﻧﻨ&#= 65194;'ﺍﺯ ﻣﺠﺮﺍﻯ ﺣﻮﺍﺩ&#= 1579; ﺗﺎﺭﻳﺨﻰ ﭼﻴﺰ &= #65193;ﻳﮕﺮﻯ ﺑﻔﻬﻤﻨﺪ ﻭ ﻣﻴ&= #65192;ﻮﺍﻫﻨﺪ </spa= n>ﻓﻬﻢ ﻧﻈﺮﻯ A= 191;ﻮﺩ ﺭﺍ ﺟﺎﻣﻪ ﻋﻤﻞ = ﺑﭙﻮﺷﺎﻧﻨﺪ ﺍﻣﺎ ﺩﺷﻤﻨﺎﻥ &= #65251;ﻴﺨﻮﺍﻫﻨﺪ'ﺭ= 5165;ﻩ ﺭﺍ ﺑﺮ ﺁﻧﻬﺎ ﺑ= ﺒﻨﺪﻧﺪ.ﻭ ﻋﻮﺍﻡ ﺟﺰ ﺭﻗﺼ&= #65268;ﺪﻥ ﺩﺭﺑﺮﺍﺑﺮ ﭼﺸ&#= 1605; ﻤﺨﺎﻟﻔﺎﻥﺴﻠ= 5262;ﻙ'ﻭ ﺩﺭﺑﺮﺍﺑﺮ ﺁث= 575;ﺭ ﺗﺎﺭﻳﺨی کاﺭʌ= 63; ﻧﻤﻴﮑﻨﻨﺪ. ﮔﺮﭼﻪ ﺁﻧﻬﺎ ﺭ&= #65165; ﻧﻴﺰ ﻧﻤﻰ ﻓﻬﻤ&= #65256;ﺪ. ﻭ ﺍﻳﻦ ﻋﻮﺍﻡ ﺳ= ﻤﺒﻮﻝ ﺫﻭﻕ ﺳﻠﻴﻢ ﺍﻳ&= #65254; ﺯﻣﺎﻥ ﻫﺴﺘﻨﺪ. = ﺗﻌﺼّﺐ ﻫﻨﺮﻯ'ﻣﺎﻧﻨﺪ &= #65175;ﻌﺼّﺐ ﻣﺬﻫﺒﻰ ﻭ</s= pan> &#= 65175;ﻌﺼّﺐ ﻋﻠﻤﻰ ﻭ ﻓﮑﺮﻯ = ﻭ ﺍﻳﺪﺋﻮﻟﻮﮊﻳ= 4401;ﻰ'ﮐﻪ ﺍﻳﻦ ﻣﺘﻌﺼّﺒ= 5268;ﻦ ﺧﻮﺩﺷﺎﻥ ﻫﻢ ﻧ&= #65252;ﻰ ﻓﻬﻤﻨﺪ'ﮐﻪ ﺍﺯ = ﭼﻪ ﭼﻴﺰ ﺩﻓﺎﻉ ﻣﻴ&= #64401;ﻨﻨﺪ'ﻭ ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﻧ&= #65268;ﺰ ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ &= #65169;ﺪﺭﺳﺘﻰ ﻧﻮﺁﻭﺭﻯ ﺭﺍ ﺑ&= #65236;ﻬﻤﻨﺪ. ﺩﻭﺭ ﺃﻧﺪﻳﺸﺎ&#= 65253; ﻭ ﻋﺮﻓﺎ' ﺑﺎﻳﺪ= ﺗﺮﺑﻴﺖ ﺁﺯﺍﺩﮔﻰ ﻓﮑﺮ&#= 65263; ﺑﺠﻮﺍﻧﺎﻥ ﺑﺪ&#= 65259;ﻨﺪ'ﺗﺎ ﺩﻭﭼﺎﺭ ﻃﻠﺴﻢ &= #65261;ﺣﺒس ﻓﮑﺮ ﻧﺸﻮﻧﺪ.<o:p></o:= p> ﻫﻨﺮﻣﻨ= ﺪ ﺍﺑﺪﺍﻉ &#= 65259;ﺮ ﺯﻣﺎﻥ ﻣﻮﺭﺩ ﺗ&= #65188;ﻘﻴﺮ ﺩﻳﮕﺮﺍﻥ ﮐﻪ ﺗ&= #65248;ﺎﺵ ﻧﻤﻰ ﮐﻨﻨﺪ ﻗﺮ&= #65165;ﺭ ﺩﺍﺭﻧﺪ ﻋﺎﻗﻞ &= #65261;ﺟﺎﻫﻞ ﻭ ﻋﺎﻣﻞ ﻭﺗﻨﺒ&= #65246; ﻭﻭﺍﺻﻞ ﻭ ﻏﻴﺮ = ﻭﺍﺻﻞ ﺑﺎﻟﺎ ﻭ ﭘﺎﺋﻴ&= #65254; ﺯﻳﺒﺎ ﻭ ﺯﺷﺖ ﺣ= ﺴﻮﺩ ﻫﻨﺮﻣﻨﺪ ﻭ ﺑﻰ = ﻫﻨﺮﻋﺎﻟﻢ ﻭ ﻋﺎﻣﻞ'ﺍﻗﻠﻴ&= #1617;ﺖ ﻭ ﺃﮐثرﻳّﺖ ﺗA= 216;ﺎﺩ ﺩﻭ ﮔﺮﻭﻩ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﺑﺎﻫﻢ ﻫﺴﺘﻨﺪ.&= #65261;ﺩﺭ ﻳﻚ ﻃﺒﻘﻪ ﺑﻨﺪ&= #65263; ﮐﻠّﻰ' ﺍﮔﺮ ﺑﻨ&= #65166; ﺑﻮﺩ ﺩﺍﻳﺮﻩ ﻫ&= #65256;ﺮ ﺭﺍ= ﺑﺎ ﻧ᥺= 4;ﺮ ﻭﺭﺃﻯ ﺃﮐثرﻳ= 17;ﺖ ﺑﺪﺍﻧﻴﻢ'ﻫﻨﺮ&#= 65251;ﻨﺪ ﺩﺭ ﺑﺮﺍﺑﺮ ﮐﺮ&= #65193;ﻩ ﺑﻰ ﻫﻨﺮﺍﻥ ﺷﮑ&= #65204;ﺖ ﺧﻮﺭﺩﻩ ﺍﺳﺖ. ﺑ= ﺮﺍﻯ ﺩﺍﻭﺭﺍﻥ ﺩﺭ ﺑ&= #65198;ﺍﺑﺮ ﻗﺎﻧﻮﻥ ﻫﻨﺮ'ﺁ&= #1579;اﺭﺗﺎﺭﻳﺨﻰ ﮐﻪ ﺩﺭ ﻫﺮ ﺯﻣﺎ= ﻥ ﻣﺤﺒﻮﺏ ﻣﺮﺩﻡ &= #65165;ﺳﺖ'ﻣﺴؤﻝ ﺍﻳﻦ ﻧﻈﺮ ﻋﻮﺍ&= #65249; ﻣﻴﺒﺎﺷﺪ.ﺁثاA= 197;ﻯ ﺑﺎ ﺗﺄثیر ﻫﻤA= 268;ﺸﮕﻰ'ﺟﺰٴ ﻣﺘﻮﻥ ﻣﻘﺪس ﻧ&#= 65268;ﺴﺘﻨﺪ'ﺑﻘﻴّʌ= 58; ﺗﻨﻬﺎ ﺗﻌﺼّﺐ &#= 65261; ﻋﺎﺩﺕ ﻭ ﺗﻘﻠﻴ&= #65194; ﮐﻮﺭ ﺑﻴﺸﺘﺮ ﻧ&= #65268;ﺴﺘﻨﺪ. ﺍﻣﺎ ﻫﻨﺮ ﻣﻌﺎ&= #65211;ﺮ ﮐﻪ ﻫﻨﻮﺯ ﺗﺎﺭ&= #65267;ﺨﻰ ﻭ ﺟﺎ ﺍﻓﺘﺎﺩﻩ = ﻧﺸﺪﻩ'ﺑﻨﻈﺮ ﺩﺍﻭﺭﺍﻥ ﻣﻮﺭ&#= 65193; ﻧﻴﺎﺯ ﻧﻴﺴﺘﻨ&#= 65194;.ﻭ ﻧﺘﻮﺍﻧﺴﺘﻪﺍ= 5255;ﺪ ﺭﺳﺎﻟﺖ ﻫﻨﺮ ﻧ&= #65262;ﺁﻭﺭ ﺭﺍ ﺩﺭﻙ ﮐﻨﻨﺪ.= ﭼﻮﻥ ﺩﻟﻴﻞ ﺗﺎﺭﻳﺨ&#= 65264; ﺑﺮﺍﻯ ﺍﻳﻦ ﺁث&#= 1575;ﺭ ﻧﺪﺍﺭﻧﺪ.ﺑﺂﻧ&#= 65260;ﺎ ﻧﻴﺰ ﺍﻃﻤﻴﻨﺎ&#= 65253; ﻧﺪﺍﺭﻧﺪ.ﻭ ﻏﺮ&= #65267;ﺰﻩ ﺁﻧﻬﺎ ﮐﺸﻒ ﻫﻨ&= #65198;ﺟﺪﻳﺪ ﺑﺎ ﮐﻤﻚ ﻫﻨﺮ ﻗ= ﺪﻳﻢ ﺍﺳﺖ. ﺩﻳﻦ ﺑﺤﻖ= </spa= n>ﺟﺪﻳﺪ'ﮐﻪ ﺳA= 248;ﻮﮐﻰ ﻭﺑﺎﮐﺸﻒ ﺗﺠﻠ&#= 1617;ﻰ ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﺍ&= #65203;ﺖ'ﮐﻪ ﺑﺎ ﺩﻳﻦ ﺭﺳﻤﻰ = ﻭ ﻗﺸﺮﻯ ﻗﺪﻳﻢ ﺳ&= #65198;ﮐﻮﺏ ﻣﻴﺸﻮﺩ. ﻗﻀﺎﻭ&= #65173; ﻋﻮﺍﻡ ﻭﻣﺘﻔﮑ&#= 1617;ﺮﺍﻥ ﮐﻠﺎﺳﻴﻚ'ﻧﻤﻰ &= #65175;ﻮﺍﻧﻨﺪ ﺑﻔﮑﺮ ﻭ ﻣﺴؤﻟ&#= 65268;ّﺖ ﺧﻮﺩ ﻣﺘّﮑﻰ ﺑ&#= 65166;ﺷﻨﺪ.ﺗﻘﻠﻴﺪ ﺍﺯ ﮔﺬﺷﺘﮕﺎﻥ &= #65251;ﻴﮑﻨﻨﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻳﻦ &= #65251;ﺨﺎﻟﻔﺖ ﺑﺎ ﺗﮑﺎﻣﻞ ﺑﺸ&= #65198;ﻯ ﺍﺳﺖ.ﺑﺪﻭﻥ ﻣﺴ&= #1572;ﻟﻴّﺖ ﻣﺘﻔﮑّﺮﺍﻧﻪ = 5261; ﺷﺎﻫِﺪﺍﻧﻪ'ﻧ= 5252;ﻴﺘﻮﺍﻥ ﺑﺘﮑﺎﻣﻞ ﺭﻭﺣ&#= 65264; ﺭﺳﻴﺪ.ﻭ ﻫﻤﻪ ﭼ= ﻴﺰ ﺑﺎ ﻣﺮﮒ ﺯﺍﺋﻞ = ﺍﺳﺖ.ﻣﮕﺮ ﻭﺟﻪ ﺭﺏّ ﮐﺮﻳ&#= 65250;'ﻭ ﻗﻠﺐ ﺳﻠﻴﻢ'ﮐﻪ = ﺗﻤﺎﻡ ﺳﺮﻣﺎﻳﻪ ﺯﻧﺪ&#= 64404;ﻰ ﮐﻨﻮﻧﻰ ﮐﺎﻣﻠ&#= 65166;ﻥ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﻭﺟﻪ ﻭﺻﻮﺭ&= #65173; ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65197;ﺍ ﺩﺍﺭﻧﺪ.ﻭ ﻗﻠﺐ = ﻣﻨﻘﻠﺐ ﺷﺪﻩ ﺫﺍﺗﻰ ﺧﻮ&= #65193;ﺭﺍ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺷﺎﻳﺴﺘﻪ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﻧﻤﻮﺩﻩﺍﻧﺪ. ﻭ = ﺑﺎ ﺗﻤﺎﻡ ﻗﺪﺭﺕ ﺩ&= #65197; ﺑﺮﺍﺑﺮ ﺃثرﻯ'= 5261; </spa= n>ﺗﺎﺭﻳﺨﻰ ﺷʋ= 94;ﻥ ﻫﺮ ﻫﻨﺮ ﺟﺪﻳﺪ = ﻣﺒﺎﺭﺯﻩ ﻣﻴﮑﻨﻨﺪ.ﻭ ﺩﻟ&= #65268;ﻞ ﺁﻧﻬﺎ ﺍﻳﻦ ﺍﺳ&= #65174;'ﮐﻪ ﺩﻟﻴﻞ ﻫﻨﺮ ﺗﺎ&= #65197;ﻳﺦ ﻭ ﮔﺬﺷﺘﻪ ﺍﺳﺖ.= ﻭ ﮊﺳﺖ ﺣﺎﻝ ﻭ ﻋﺎ= ﺷﻖ ﻫﻨﺮ ﺑﺨﻮﺩ ﻣﻴ&= #64405;ﻴﺮﻧﺪ.ﻣﺎﻧﻨ= 5194; ﻫﺮ ﻣﺘﻌﺼّﺐ ﺩ&#= 65267;ﮕﺮ.ﻭﻫﺪﻓﺸﺎA= 253; ﻧﺎﺑﻮﺩ ﮐﺮﺩﻥ'&= #65259;ﺮ ﺟﺪﻳﺪ ﺩﺭ ﻫﻨﺮ = ﻭﺗﮑﺎﻣﻞ ﺍﺳﺖ. ﺍﻳﻦ ﻣﺘﻌ= ﺼّﺒﻴﻦ ﺣﻮﺍس ﻭﺫﻭﻕ ﺧ&#= 65262;ﺩﺭﺍ ﻃﻮﺭﻯ ﺭﺷﺪ ﻣﻴ&= #65194;ﻫﻨﺪ'ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺑﺮ&#= 65187;ﺴﺐ ﻋﺎﺩﺍﺕ ﮐﻮﺩﮐ&#= 65264; ﺧﻮﺩ ﺗﻔﺴﻴﺮ ﮐ&= #65256;ﻨﺪ. ﻣﺪﺍﻡ ﺷﻌﺎﺭ ﺗ&= #65262;ﺟّﻪ ﺑﺂثاﺭ ﮔﺬﺷﺘ@= 405;ﺎﻥ ﺩﺍﺭﻧﺪ. ﻣﺎﻧﻨ&= #65194; ﻧﺎﺳﻴﻮﻧﺎﻟﻴ= 5204;ﺘﻬﺎﻯ ﺷﻮﻓﻴﻨﻰ ﮔﺬﺷ&#= 65176;ﻪ ﭘﺮﺳﺖ ﻣﻠّﺖ ﺧ&#= 65262;ﺩ.ﻭ ﺍﺯ ﮔﺬﺷﺘﻪ ﺑﻬ&= #65176;ﺮ ﭼﻴﺰﻯ ﺭﺍ ﭘﻴﺪ&= #65165; ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ &= #65169;ﮑﻨﻨﺪ.ﻣﺎﻧﻨ= 5194; ﭘﺮﺳﺘﺶ ﻣﻔﺎﺧ&#= 65198; ﮔﺬﺷﺘﻪ'ﻭ ﻋﺎﺩ&= #65165;ﺕ ﻗﺪﻳﻢ ﻭ ﺳﻨّﺘ&#= 65260;ﺎ ﻭ ﺗﻌﺼّﺒﺎﺕ'ﮐ&#= 65258; ﺳﺮﺍﺳﺮ ﻃﻠﺴﻢ &= #65259;ﺎﻯ ﺗﮑﺎﻣلی ﺮﻭﺡ = 5259;ﺴﺘﻨﺪ.ﺁﻧﭽﻪʄ= 00;ﻪ ﺁﻧﻬﺎ ﺍﺯﻗﺒل &#= 65153;ﻣﺎﺩﻩ ﻭﻣﻮﺟﻮﺩ ﻣﻴﺪ&#= 65165;ﻧﻨﺪ'ﺧﻮﺩ ﺩﺭ ﺩﻭﺭ ﺗﮑﻮﻳ&= #65254; ﻭﺗﮑﺎﻣﻞ ﺍﺳﺖ.&= #65165;ﺩﻋﺎﻯ ﺃثر ﺗﺎﺭﻳﺨﻰ'= 5183;ﺰ ﻧﻔﺮﺕ ﺍﺯ ﺑﺰﺭ&= #64404;ﺎﻥ ﺍﻣﺮﻭﺯ ﺁﻧﻬﺎ &= #65255;ﻴﺴﺖ. ﻭﺣﺴﺎﺩﺕﺍﺯ ﻧ&#= 65262; ﺁﻭﺭﺍﻥ'ﻭ ﺟﻬﻞ = ﺍﺯ ﻣﻘﺎﻣﺎﺕ ﻭ ﮐﻤ&= #65166;ﻟﺎﺕ ﮐﺎﻣﻠﺎﻥ'ﻭ ﻣﻴ&= #65246; ﻃﺒﻴﻌﻰ ﺧﻮﺩﺷ&#= 65166;ﻥ ﺑﻘﻬﻘﺮﺍ ﺑﺠﺎ&#= 65263; ﺗﻌﺎﻟﻰ ﻭ ﺗﮑﺎ&= #65251;ﻞ ﺍﺭﺍﺩﻯ ﺍﺳﺖ.<o:p></o:= p> ﺍﻳﻦ ﺳﺘ= ;ﺎﻳﺸﮕﺮﺍﻥ ﻫﻤﻴﺸﻪ ﻣﺎﺳﻚ &= #65261; ﻓﺮﻳﺐ ﺑﺮﺻﻮﺭ&#= 65173; ﺩﺍﺭﻧﺪ'ﻭ ﺁﻧﭽ&= #65258; ﻣﺨﺎﻟﻒ ﺑﺎ ﻭﺍ&= #65239;ﻊ ﺍﺳﺖ'ﺗﺎﺭﻳﺨﻰ &= #65255;ﻤﻮﺩﻩ ﻭ ﻣﻴﭙﺮﺳﺘﻨﺪ. = ﺑﻘﻮﻝ ﻧﻴﭽﻪ ﺑﮕ= ;ﺬﺍﺭﻳﺪ ﻣﺮﺩﮔﺎﻥﺯﻧﺪ= 4404;ﺎﻥ ﺭﺍ ﺩﻓﻦ ﮐﻨﻨﺪ = ﻭ ﺟﺎﻫﻠﺎﻥ ﻋﻠﻤ&#= 65166; ﺭﺍ.ﻭ ﻧﺎ ﺑﻴﻨﺎ= ﻳﺎﻥ'ﺑﻴﻨﺎﻳﺎ&#= 65253; ﺭﺍ ﺩﺭ ﺣﻴﻮﺍﻧ&= #65166;ﺕ ﺍﻧﺴﺎﻧﻬﺎ.ﻭ ﺷ&= #65268;ﻄﺎﻧﻬﺎ ﺧﺪﺍﻳﺎﻥ ﺭﺍ. ﺗ= ﺄﻭﻳﻞ ﻭ ﺗﺤﺮﻳﻒ ﮔﺬﺷ&= #65176;ﮕﺎﻥ'ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﺧﻮﺩ</s= pan> &#= 65227;ﻤﻞ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﺍ= ﺯ ﻣﺤﻞ ﻋﻘﻞ ﻫﻤﺎ&= #65253; ﮔﺬﺷﺘﮕﺎﻥ'ﺍﮔ&#= 65198; ﻋﻘﻞ ﺍﻣﺮﻭﺯ ﺭ&= #65165; ﮐﺎﻣﻠﺎﻥ ﺍﻣﺮ&#= 65261;ﺯ ﺗﻄﺒﻴﻖ ﺩﻫﻨﺪ'&= #65165;ﻟﺒﺘﻪ ﺑﻬﺘﺮ ﺩﺭ ﺗﻄﺒ&= #65268;ﻖ ﺩﺍﺩﻥ ﺑﺎ ﻋﻘﻞ = ﮐﺎﻣﻠﺎﻥ ﮔﺬﺷﺘﻪ ﺍﺳﺖ. ﺍ= ﻳﻦ ﺍﺭﺯﺵ ﮐﺎﻣﻠﺎ&#= 65253; ﺳﻠﻮﮐﻰ ﺭ ﺯﻣﺎ&= #65253; ﺍﺳﺖ'ﮐﻪ ﺳﻤﺒﻮ&= #65245; ﻭ ﻧﻤﻮﻧﻪ ﻭﺑﻬ&= #65176;ﺮ ﺍﺯ ﺑﺘﻬﺎﻯ ﮐﻤ&= #65166;ﻟﺎﺕ ﮔﺬﺷﺘﻪ ﻫﺴﺘﻨ&#= 65194; ﭼﻮﻥ ﻣﻘﺎﻡ ﻓﺼ&= #65246; ﻧﻮﻋﻰ ﮐﺎﻣﻠﺎ&#= 65253; ﻗﺪﻳﻢ ﮐﻤﺘﺮ ﺍ&= #65203;ﺖ. ﺩﺭ ﺩﻳﻦ ﻗﺸﺮﻯ = ﻭ ﻓﮑﺮ ﻋﻴﺐ ﺁﻧﻬ&= #65166;ﺧﻄﺮﻧﺎﮐﺘﺮ ﺍﺯ ﻫﻨﺮ ﺍﺳﺖ. ﻧ= ;ﻈﺮ ﺑﮕﺬﺷﺘﻪ ﻭ ﺟﺪ&= #65267;ﺪ'ﺑﻨﻈﺮ ﻧﻴﭽﻪ ﻧﺸﺎﻥ ﻣ&= #65268;ﺪﻫﺪ.ﮐﻪ ﺍﮐثرﻳّﺖ ﺟﺰ A= 169;ﺎ ﻋﻘﻞ ﻣﻤﻠﻮ ﺍﺯ = ﻗﺪﻳﻢ'ﻭ ﺍﺣﮑﺎﻡ ﺁﻧﺎﻥ &= #65169;ﻬﻨﺮ ﻣﻌﺎﺻﺮ ﻧﮕﺎﻩ &= #65255;ﻤﻰ ﮐﻨﻨﺪ.ﻭﻟﺬﺍ ﺑ&= #65194;ﻋﺘﻬﺎ ﻭ ﺍﺑﺪﺍﻋﺎﺕ ﺁ&= #65267;ﻨﺪﻩ ﺭﺍ ﺑﺎ ﺩﻳﺪﻩ ﺩ= ﻫﺸﺖ'ﻭ ﻧﻔﺮﺕ ﻭ ﺑﻰ ﺗﺎ= ﺑﻰ ﻭ ﺣﺘﻰ ﺗﻬﻮّﻉ &= #65255;ﮕﺎﻩ ﻣﻴﮑﻨﺪ. ﻣﺨﺎﻟ&= #65236;ﺖ ﺃﺻﻞ ﻓﮑﺮ ﺯﻣﺎ&= #65253;'ﺑﺎ ﻫﺮ ﺟﺪﻳﺪ ﺑﻨﺎ&= #65249; ﺗﮑﻔﻴﺮ ﺑﺪﻋﺖ' = ﮐﻪ ﻧﺎﺩﺭﺳﺖ ﺍﺳﺖ.&= #64344;ﻴﺎﻣﺒﺮ ﺑﺪﻋﺖ ﺩﺭ ﺳﻤﺒ&= #65262;ﻟﻬﺎﻯ ﺷﻬﻮﺩﻯ ﻭ ﺳﻠﺒ&= #65262;ﮐﻰ ﻭ ﻃﺮﻳﻘﺘﻬﺎﻯ &= #65231;ﻴﺮ ﺍﻟﻬﻰ ﺩﺭ ﺳﻠﻮ&= #65241; ﺭﺍ ﻣﺪّ ﻧﻈﺮ ﺩ&= #65165;ﺷﺖ.ﻭﻧﻪ ﻫﺮ ﻧﻮﺁﻭﺭﻯ ﺭ&= #65165; ﺑﺪﻋﺖ ﺑﺨﻮﺍﻧ&#= 65194;. ﻳﻌﻨﻰ ﺩﺭ ﮐﺎﺭ = ﻭ ﺑﺮﻧﺎﻣﻪ ﺳﻠﻮ&#= 65241; ﺍﻟﻬﻰ'ﮐﻪ ﭘﻴﺮ = ﮐﺎﻣﻞ ﻣﻴﮕﻮﻳﺪ' ﺳﺎﻟ&= #65242; ﻧﺒﺎﻳﺪ ﻧﻮﺁﻭ&#= 65197;ﻯ ﮐﻨﺪ. ﺑﺎﻳﺪ ﮔﻔ= ﺖ ﻫﺮﻫﻨﺮﻯﻮ ﻫﺮ&#= 65251;ﮑﺘﺐ ﻭﺳﻄﺢ ﻋﻘﻠﻰ'ﺟ&= #65252;ﻬﻮﺭﻯ ﺭﺍ ﺑﺮﺍﻯ ﺧﻮﺪ = ﺩﺍﺭﺩ.ﻭ ﺷﺎﻳﺪ ﻫﻢ ﻫﻨﺮ&= #65251;ﻨﺪ ﺑﻮﺩﻥ ﺟﻤﻬﻮﺭ &= #65255;ﻴﺰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﮐ&= #65258; ﻧﻮﺁﻭﺭﺍﻥ ﻭ ﺣ&= #65176;ﻰ ﻋﺎﺭﻓﺎﻥ ﺯﻣﺎ&#= 65253; ﻫﺴﺘﻨﺪ'ﮐﻪ ﺑﻴ&= #65208;ﺘﺮ ﺩﺭ ﺗﻨﻬﺎﺋﻰ ﻭ = ﺍﻧﺰﻭﺍ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺩﺭ&= #65241; ﻋﻮﺍﻡ ﻧﻤﻴﺸﻮ&#= 65255;ﺪ.<o:p></o:p> ﻫﺮ ﻫ᥽= 6;ﺮﻯ ﻣﺸﺘﺮﻳﺎﻥ ﻭ ﺟ&= #65252;ﻬﻮﺭ ﺧﻮﺩﺭﺍ ﻣﻴﺨﻮ&#= 65165;ﻫﺪ.ﻭ ﻧﻮﺍﺑﻎ ﻫﺮ ﺯﻣ&= #65166;ﻥ ﻣﻔﻬﻮﻡ ﻣﺮﺩﻡ &= #65199;ﻣﺎﻥ ﺧﻮﺩﻧﺸﺎﻥگرʌ= 35;ﺘﻪﺍﻧﺪ. ﻭ ﻣﺪﺍﻡ ﺩﺭ ﻧﺒ= ﺮﺩ ﺑﺎ ﺟﻤﻬﻮﺭ ﻭ ﻣ= ﺮﺩﻡ ﺯﻣﺎﻥ ﺧﻮﺩ ﺑﻮ&= #65193;ﻩﺍﻧﺪ. ﺑﻘﻮﻝ ﻟﺎﻟﻮ' ﻫ= ﻨﺮﻣﻨﺪﺍﻥ ﺑﺰﺭﮒ ﺑﻔﮑﺮ ﻣ&= #65198;ﺩﻡ ﻣﻌﺎﺻﺮ ﺧﻮﺩ ﻧ&= #65268;ﺴﺘﻨﺪ.ﮐﻪ ﺳﺘﺎﻳﺶ ﻭ ﭘﻮﻝ = ﭘﺮﺩﺍﺧﺖ ﮐﻨﻨﺪ.ﻭﻟﻰ ﺟﻤ&= #65260;ﻮﺭ ﺃﻧﺪﻙ ﻋﺎﺭﻓﺎ&#= 65253; ﺍﻟﻬﻰ ﺍﺳﺖ'ﮐﻪ = ﻫﻨﺮ ﺍﻭﺭﺍ ﻣﻴﺸﻨﺎ&#= 65203;ﻨﺪ.ﻭﺗﺸﻮﻳﻖ ﻣﻴﮑﻨﻨﺪ.ﻭ ﺩﺭ = ﺗﮑﺎﻣﻞ ﻫﻨﺮ ﮐﺎﻣﻠﺎﻥ &= #65255;ﻴﺰ ﮐﻤﻚ ﻣﻴﻨﻤﺎﻳ&#= 65256;ﺪ. ﻣﺪﭘﺮﺳﺘﻰ ﮐﻪ &= #65197;ﻓﺘﺎﺭﻯ ﺑﺮ ﺿﺪ ﮔﺬﺷﺘﻪ = ﺍﺳﺖ'ﺩﺭ ﺍﻣﻮﺭ ﺭﻭﺍﻧﻰ &= #65211;ﺎﺩﻕ ﻧﻴﺴﺖ.ﻭﻟﻰ ﻫﻤ&= #65268;ﻦ ﻣﺪ ﭘﺮﺳﺘﺎﻥ ﺩ&= #65197; ﻓﮑﺮ ﻭﺍﻣﻮﺭ ﺗ&= #64401;ﺎﻣﻠی ﻮ ﺫﺍﺗﻰ ﻣﺘﻌﺼ&= #1617;ﺐ ﻫﺴﺘﻨﺪ. ﺑﻌﮑس &= #65227;ﺎﺭﻓﺎﻥ ﮐﻪ ﻧﻮﺁﻭﺭﻯ ﻓ&= #64401;ﺮﻯ ﻭ ﺭﻭﺍﻧﻰ ﺩﺍﺭ&= #65255;ﺪ ﻭﻟﻰ ﻟﺒﺎس ﺁﻧ&#= 65260;ﺎ ﻣﺘﻌﻠّﻖ ﺑﺴﺎ= 5247;ﻬﺎﻯ ﮔﺬﺷﺘﻪ ﺍﺳﺖ. ﻭ= ﻟﻰ ﻣﺪ ﭘﺮﺳﺘﻰ ﮐﺎ&= #65251;ﻠﺎﻥ ﺍﻟﻬﻰ ﺟﻨﺒﻪ ﻣ&= #65194; ﻧﺪﺍﺭﺩ.ﺑﻠﮑﻪ &= #65255;ﻮﺁﻭﺭﻯ ﺁﻧﻬﺎﻭﺯﻧﺪﻩ &#= 65175;ﺮ ﮐﺮﺩﻥ ﻗﺪﻳﻢ ﺗ&= #65198; ﻧﻴﻤﻪ ﺯﻧﺪﻩ ﺍ&= #65203;ﺖ. ﻭﻏﻨﻰ ﺗﺮ ﮐﺮﺩ&= #65253; ﺁﻥ. ﻫﻨﺮﻣﻨﺪ ﺑ= ﺠﻤﻬﻮﺭ ﻓﻌﻠﻰ ﺗﻮﺟّﻪ &#= 65255;ﺪﺍﺭﺩ.ﻭﻟﻰ ﻧﻈﺮ ﻫﻨﺮﻣﻨﺪ &= #65193;ﺭ ﺑﺎﺭﻩ ﺟﻤﻬﻮﺭ &= #65193;ﺭ ﮐﺎﺭ ﻫﻨﺮﻯ ﺍﻭ = ﻣؤثّر ﺍﺳﺖ.ﺯﻳﺮﺍ ﺟﻤ&= #65260;ﻮﺭ ﺑﻰ ﺗﻔﺎﻭﺕ ﺯﻳ&= #65166;ﺩ ﺍﺳﺖ. ﻫﻨﺮﻣﻨﺪ = ﻗﻄﻌﺎ ﺩﻧﺒﺎﻝ ﺷﻬﺮﺕ &= #65261; ﺍﻓﺘﺨﺎﺭ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﻭ ﺃﻣﺮﻯﺒﺪﻭﻥ ﺟ&#= 65252;ﻬﻮﺭ ﻭ ﻃﺮﻓﺪﺍﺭ ﻣﻌ&= #65256;ﻰ ﻧﺪﺍﺭﺩ.ﺷﻬ= ;ﺮﺕ ﺩﺭ ﻋﻮﺍﻡ ﻭ ﺷﻬ= ﺮﺕ ﺑﻴﻦ ﺍﻭﻟﻴﺎ ﺩ&= #65197; ﺗﮑﺎﻣﻞ ﻭ ﺭﺿﺎ&= #65263; ﺧﺪﺍ'ﺑﺮﺍﻯ ﺳﺎ&= #65247;ﮑﺎﻥ ﻣﻄﺮﺡﺍﺳﺖ. ﺍﻓ&= #65176;ﺨﺎﺭ ﻫﺮ ﻫﻨﺮﻣﻨﺪﻯ &= #65184;ﻤﻊ ﻭﺟﻮﺭ ﮐﺮﺩﻥ ﮔ&= #65198;ﻭﻫﻰ ﻋﻠﺎﻗﻤﻨﺪ ﻫﻨ&#= 65198;ﺵ ﻣﻴﺒﺎﺷﺪ.ﺭﻭﺯ&#= 65263; ﮐﻪ ﻋﻠﺎﻗﻤﻨﺪ&#= 65263; ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ'&= #65267;ﺎ ﻫﻨﺮﻣﻨﺪ ﺭﺍ ﺭ&= #65259;ﺎ ﮐﻨﻨﺪ'ﺩﻳﮕﺮ ﺻ&= #65188;ﺒﺘﻰ ﺍﺯ ﮐﺎﺭﻫﺎﻯ ﻫ&= #65256;ﺮﻯ ﻣﻄﺮﺡ ﻧﻴﺴﺖ. ﻭ= ﻟﻰ ﺑﺎﺯ ﻫﻨﺮ ﺍﻟﻬ&= #65264; ﻭ ﻋﺮﻓﺎﻥ'ﻣﻴﺘ&= #65262;ﺍﻧﺪ ﺑﺪﻭﻥ ﺟﻤﻬﻮﺭ&#= 65263; ﺳﺎﻟﻬﺎﻯ ﺩﺭﺍ&#= 65199;ﻯ ﺁثاﺭﺷﺎﻥ ﺩﺭ = 4400;ﺘﺎﺑﺨﺎﻧﻪ ﻫﺎ ﻭ ﺍﻣﺎﮐﻦ ﻣ= ﻘﺪﺵ ﺍﻧﺒﺎﺭ ﮔﺮﺩﻧ&#= 65194; ﺗﺎ ﺩﺭﺁﻳﻨﺪﻩ &= #64400;ﺴﺎﻧﻰ ﭘﻴﺪﺍ ﺷﻮﻧﺪ ﻭ = ﺳﺘﺎﻳﺶ ﮐﻨﻨﺪ.ﺍﻟﺒﺘﻪ &= #65197;ﺿﺎﻳﺖ ﻣﺮﺩﻡ'ﻭ ﺣﺘﻰ ﺍ= ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺏ ﺍﺳ&= #65174;.ﮐﻪ ﺑﺮﺍﻯ ﻫﻨﺮﻣﻨ&#= 65194; ﺻﻮﺭﺕ ﮔﻴﺮﺩ.ﻭ&= #65247;ﻰ ﻗﺒﻮﻝ ﻭ ﺭﺿﺎﻳ&= #65174; ﺧﺪﺍ'ﺩﺭ ﻣﺮﺣﻠ&= #65258; ﻣﺮﺗﻀﻰ ﻭﻣﺮﺗ&#= 65216;ﻮﻯ ﻣﻬﻢ ﺍﺳﺖ.ﮐﻪ ﺍ= ﻭﻟﻴﻦ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65193;ﺭ </spa= n>ﻣﻮﺭﺩ ﻳﻚ ﺳA= 166;ﻟﻚ ﮐﺎﻣﻞ ﻧﺸﺪﻩ'ﮐ&= #65258; ﻫﻨﺮﻣﻨﺪ ﺍﻟﻬ&#= 65264; ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ.&= #64400;ﻪ ﺷﺎﻳﺴﺘﻪ ﺗﻮﻟ&#= 65194; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﭘس ﺍﺯ ﻣﺮﮒ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ.<o:p></o:p> ﺍﺭﺯﺵ ﺟ= ;ﻤﺎﻟﻰ'ﺑﺨﺎﻃﺮ ﺗﺄﻳﻴﺪ ﻣﺮﺩﻡ' = ﻫﻤﻴﺸﻪ ﺃﻣﺮﻯ ﺍﺣﺘﻤﺎ&#= 65247;ﻰ ﺍﺳﺖ.ﻭﻣﻮﻓﻘﻴ&#= 1617;ﺖ ﺿﺮﻭﺭﻯ ﻧﺪﺍﺭ&#= 65193;.ﻭﻟﻰ ﺍﺳﺘﺎﺗﻴﻚ ﺍﻟ&#= 65260;ﻰ ﻭﺟﻤﺎﻝ ﺷﻬﻮﺩ&#= 65263; ﺭﺍ' ﺑﺨﺎﻃﺮ ﺧﺪ= ﺍﻭﻧﺪ ﭘﻨﺴﻨﺪﻳﺪ. ﻭ ﺯ= ﻳﺒﺎ ﺷﻨﺎﺳﻰ ﺷﺨﺼﻰ &= #65247;ﺬﺕ </spa= n>ﻫﻨﺮﻣﻨﺪ ﺍʌ= 03;ﺖ.ﻭ ﮐﺎﺭﻯ ﺑﺨﺪﺍ ﻭ = ﺩﻳﮕﺮﺍﻥ ﻧﺪﺍﺭﺩ.ﺍﺭﺯﺵ &= #65199;ﻳﺒﺎﺋﻰ ﺁﻥ ﺍﺳﺖ'ﮐﻪ ﺑﺨ= ﺪﺍ ﻧﺰﺩﻳﻚ ﺩﺭ ﺯﻳ&= #65170;ﺎﺋﻰ ﻣﻴﻨﻮﻯ ﺑﺎﺷﺪ.&= #65261; ﻣﻮﺭﺩ ﺭﺿﺎﻳﺖ &= #65191;ﺪﺍﻭﻧﺪ. ﻭﻟﻰ ﻣﻌﻴﺎﺭ ﺍ&= #65197;ﺯﺵ ﺟﻤﺎﻟﻰ ﺩﺭﻫﻨ&#= 65198; ﺍﻟﻬﻰ' ﺗﺄﻳﻴﺪ = ﺍﻭﻟﻴﺎ ﻭ ﺗﺄﻳﻴﺪ ﺧﺪﺍ&= #65261;ﻧﺪ ﺩﺭ ﺷﻬﻮﺩﻫﺎ ﻭ = ﺍﺣﻮﺍﻟﺎﺕ ﺭؤﻳﺎﺋﻰ ﻭ ﻓﮑ&#= 65198;ﻯ ﻭ ﺍﻟﻬﺎﻣﻰ ﺍﺳ&= #65174;. ﺍﺭﺯﺵ ﺟﻤﺎﻟﻰ &= #65219;ﺒﻴﻌﺖ ﻧﻴﺰ ﺍﺯ ﻃﺮﻳﻖ = ﻫﻨﺮ ﻣﻴﺴّﺮ ﺍﺳﺖ.ﮐ&#= 65258; ﻣﻌﻴﺎﺭ ﺗﮑﺎﻣ&#= 65246; ﺍﻟﻬﻰ ﺑﺮﺗﺮ ﻭ&= #65203;ﺎﺋﻞ ﻫﻨﺮ ﻣﺎ ﺩﺭ ﻫﻨ= ﺮ ﻣﻴﺸﻮﺩ.ﻫﻨﺮ ﺟ&= #65252;ﺎﻟﻰ ﺻﻔﺘﻰ ﻧﻴﺰ ﺍﺟ&= #65176;ﻤﺎﻋﻰ ﻣﻴﺒﺎﺷﺪ ﺩﺭ ﻫ&= #65256;ﺮ ﺿﻤﻴﺮ(ﻣﻦ)' ﻭﺩﺭ= ; ﻋﻠﻢ ﺿﻤﻴﺮ(ﻣﺎ)ﻣﻄﺮ&= #65185; ﺍﺳﺖ. ﻭﻟﻰﺩﺭ ﻫ= ﻨﺮ ﺍﺟﺘﻤﺎﻋﻰ ﺑﺎ&#= 65199; ﻣﺎ ﮔﻔﺘﻪ ﻣﻴﺸ&= #65262;ﺩ.ﭼﻮﻥ ﺳﺎﺯﻣﺎﻥ ﺟﺰﺍ&#= 65163;ﻰ ﻭ ﭘﺎﺩﺍﺵ ﺟﻮﻫ&= #65198;ﻯﻬﺮ ﺟﺎﻣﻌﻪ ﺍﺳﺖ.ﻟ&= #65196;ﺍ ﺯﻧﺪﮔﻰ ﻫﻨﺮﻯ &= #65261; ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ</= span> </spa= n>ﻧﻴﺰ ﺷﺎﻣﻞ A= 251;ﻴﺸﻮﺩ ﻣﻤﮑﻦ ﺍﺳﺖ ﺩﺭ = ﻫﻨﺮ ﺑﺸﺮﻯ ﺃﻣﺮ ﭘﺎ&= #65193;ﺍﺵ ﺟﺎﻣﻌﻪ ﻣﻄﺮﺡ &= #65169;ﺎﺷﺪ.ﻭﻟﻰ ﻫﻨﺮ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﻣﻴﻔﻬﻤﻨﺪ ﭘﺎ&#= 65193;ﺍﺵ ﺁﻧﻬﺎ'ﺑﺎ ﺧﺪﺍ&= #65261;ﻧﺪ ﻭﺩﺭ ﺁﻳﻨﺪﻩ ﺍ&= #65203;ﺖ'ﻭ ﺗﺮﺍﻭﺷﺎﺕ ﻧﺴ&#= 65170;ﻰ ﺍﮐﻨﻮﻥ .<o:p></o:p> ﻫﻨﺮﻣﻨ= ﺪ ﺧﻴﺎﻝ ﻣﻴﮑﻨﺪ' = ﮐﻪ ﺑﺮﺍﻯ ﺩﻝ ﺧﻮﺩ&= #65205; ﮐﺎﺭ ﻣﻴﮑﻨﺪ.ﻭ&= #65175;ﻮﺟّﻬﻰ ﺑﭙﺎﺩﺍﺵ ﻭ ﻣﺰ&= #65193; ﻭﻧﻈﺮ ﻣﺮﺩﻡ ﻧ&= #65194;ﺍﺭﺩ.ﻭﻟﻰ ﻋﮑس ﺍﻟﻌﻤﻞ ﻣ&#= 65198;ﺩﻡ ﻭ ﭘﺎﺩﺍﺷﻬﺎﻯ &= #65153;ﻧﻬﺎ'ﮐﺎﺭ ﺧﻮﺩﺵﺭﺍ ﻣﻴﮑ&#= 65256;ﺪ. ﺍﻟﺒﺘﻪ ﻧﺒﺎﻳ&#= 65194; ﭘﺎﺩﺍﺵ ﺟﻤﺎﻟ&#= 65264;' ﻭ ﺳﺘﺎﻳﺶ ﺍﺯ ﺯ= ﻳﺒﺎﺋﻰ ﻭ ﭘﺎﺩﺍﺵ ﻣﺎﺩ&= #65263; ﺭﺍ'ﺑﺎﻫﻢ ﺧﻠﻂ = ﮐﺮﺩ.ﻭ ﺭﺍﺑﻄﻪ ﺭﻳﺎﺿ&#= 65264; ﺑﻴﻦ ﺷﻬﺮﺕ ﻫﻨ&= #65198;ﻯ'ﻭ ﻣﻘﺪﺍﺭ ثرﻭﺕ = 5259;ﻨﺮﻣﻨﺪ ﻧﻴﺴﺖ. ﻭﻟﻰ ﺑﺎ= ﺯ ﭘﺎﺩﺍﺷﻬﺎﻯ ﺟ&#= 65252;ﺎﻟﻰ'ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ ﭘﺎﺩﺍﺷ&#= 65260;ﺎ'ﻗﺮﻳﻨﻪ ﻫﺎﻯ ﺧﺎﺭﺟﻰ ﻭ = ﻋﻠﺎﺋﻢ ﻇﺎﻫﺮﻯ ﺑﺮﺍﻯ &= #65207;ﻌﻮﺭ </spa= n>ﻫﺎﻯ ﺑﺎﻃﻨʌ= 64; ﻭ ﻣﺨﻔﻰ ﻫﺴﺘﻨﺪ. = ﻭﻟﻰ ﭘﺎﺩﺍﺷﻬﺎﻯ ﺟ&#= 65252;ﺎﻟﻰ'ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ ﭘﺎﺩﺍﺷ&#= 65260;ﺎ ﻗﺮﻳﻨﻪ ﻫﺎﻯ ﺧ&= #65166;ﺭﺟﻰ ﻭﻋﻠﺎﺋﻢ ﻇﺎﻫ&#= 65198;ﻯ'ﺑﺮﺍﻯ ﺷﻌﻮﺭﻫﺎﻯ ﺑﺎ&#= 65219;ﻨﻰ ﻭﻣﺨﻔﻰ ﻫﺴﺘﻨ&#= 65194;.ﮐﻪ ﻫﻤﺎﻥ ﺷﻌﻮﺭ ﻭ&= #65193;ﺭﻙ ﺍﻟﺰﺍﻡ ﻭ ﺗﻌﻬ&= #1617;ﺪ'ﻭ ﺑﻤثاﺑﻪ ﻣﻌﻠA= 262;ﻝ ﺍﺳﺖ ﻭﻧﻪ ﻋﻠّ&#= 65174;. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺩ&= #65197; ﻫﻨﺮ ﻧﻔﻌﻰ ﻣﺒ&= #65176;ﺬﻝ'ﮐﻪ ﻧﺒﺎﻳﺪ ﺁﻧﺮﺍ &= #65169;ﺎ ﻣﮑﺎﺗﺐ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﺧﻠﻂ ﻧﻤﻮﺩ.ﺍﺭ&= #65199;ﺵ ﺟﻤﺎﻟﻰ ﺃثرﻫA= 256;ﺮﻯ ﭼﻴﺰ ﺷﺎﺑﺖ ﻭ ﺁ= ﺑﮋﮐﺘﻴﻮ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﻣ&= #65176;ﻐﻴّﺮ ﻭ ﺻﻴﺮﻭﺭﻯ ﺩﺭ = ﺷﺪﻥ ﻫﺎ ﺍﺳﺖ.ﻭ ﺑﻌﻨ= ﻮﺍﻥ ﻭﺳﻴﻠﻪ ﻓﺸﺎﺭ &= #65165;ﺟﺘﻤﺎﻋﻰ ﺑﺮ ﻫﻨﺮﻣﻨﺪ ﺍ&= #65203;ﺖ.ﻭ ﺑﺪﻭﻥ ﺟﻤﻬﻮﺭ &= #65219;ﺮﻓﺪﺍﺭ ﺍﺭﺯﺵ ﺟﻤﺎﻟﻰ &= #65251;ﻄﺮﺡ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ.&= #65261; ﺑﺪﻭﻥ ﺳﺎﻟﮑﺎ&#= 65253; ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﺯﻧﺪﻩ'ﺍﺭﺯﺵ ﺟ&= #65252;ﺎﻟﻰ ﻧﻮ ﺁﻭﺭﻯ هاﻯ &#= 65165;ﻟﻬﻰ ﻣﺤﺴﻮس ﻧﻴﺴﺘ= 5256;ﺪ.ﻭﻟﻰ ﺑﺮﺍﻯ ﺧﻮﺩ ﻧﻮ = ﺁﻭﺭ'ﺁﻧﭽﻪ ﺍﺯ ﺷﻬﻮﺩ ﻭ ﺍﺣ= ﻮﺍﻝ ﺩﺍﺭﺩ'ﺭﺿﺎﻳﺖ &= #65165;ﻟﻬﻰ ﻭ ﺍﺭﺯﺷﻬﺎﻯ ﺁ&= #65203;ﻤﺎﻧﻰ ﻭ ﺭﻭﺣﻰ ﺍﻭﻫﺴ&= #65176;ﻨﺪ.ﺩﺭ ﻫﻨﺮ ﻣﺎﺩﻯ ﺷﺎ&= #65267;ﺪ ﺑﺪﻭﻥ ﺟﻤﻬﻮﺭ &= #65219;ﺮﻓﺪﺍﺭﺍﺭﺯA= 205; ﻣﻄﺮﺡ ﻧﺒﺎﺷﺪ'&= #65261;ﻟﻰ ﺩﺭ ﻫﻨﺮ ﻓﮑﺮﻯ = ﻭ ﻫﻨﺮ ﻣﺎﺩﻯ'ﺑﺎ&= #65267;ﺪ ﺩﺭ ﻫﻨﺮﻣﻨﺪ ﺑ&= #65260;ﻨﺮ ﻓﮑﺮﻯ ﺑﺮﺳﺪ.ﻭ = ﺍﻟّﺎ ﺩﺭ ﺳﻄﺢ ﻋﻮﺍﻡ = ﺩﺭ ﺟﺎ ﺯﺩﻩ ﺍﺳﺖ.ﭘ= س ﺑﺪﻭﻥ ﺟﺎﻣﻌﻪ &= #65259;ﻨﺮﻯ ﻫﻢ ﻧﻴﺴﺖ' ﺩﺭ ﻫ= ;ﻨﺮﻫﺎﻯ ﻣﺎﺩﻯ ﺗﻨﺰﻳﻠ&#= 65264;'ﻭ ﻫﻨﺮﻫﺎﻯ ﺗﺼﻌ&#= 65268;ﺪﻯ ﻭ ﺳﻠﻮﮐﻰ ﻭ ﺷﻬ= ﻮﺩﻯ ﺗﻔﮑّﺮ ﺟﺎﻣﻌ= 5258;ﺭﺍ ﻧﻤﻰ ﺧﻮﺍﻫﺪ. ﻭ= ﺗﻨﻬﺎ ﺧﻮﺩ ﺳﺎﻟﻚ ﮐﺎ&= #65235;ﻰ ﺍﺳﺖ'ﮐﻪ ﻫﻨﺮﻧ&= #65252;ﺎﺋﻰ ﺧﻮﺩﺭﺍ ﺑﮑﻨﺪ.&= #64400;ﻪ ﺩﺭ ﺁﻥ ﻫﺮ ﺍﻧﻌ= ﮑﺎﺳﻰ ﺑﻴﻔﺘﺪ'ﺟﺰ ﮐﺎ&= #65251;ﻠﺎﻥ ﺩﻳﮕﺮ ﻓﺼﻞ ﻧﻬ&= #65166;ﺋی ﺰﻣﺎﻥ ﺁﻧﺮﺍ ﺩ&= #65197;ﻙ ﻧﻤﻰ ﮐﻨﻨﺪ.ﻟﺬ&= #65165; ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263; ﺳﺎﺧﺘﻪ ﺟﺎﻣﻌ&#= 65258; ﺍﺳﺖ.ﻭ ﮐﺎﺭ ﻫﻨ= ﺮﻯ ﺍﻭ'ﺍﻧﻌﮑﺎس ﻋ&#= 65240;ﻞ ﺟﻤﻌﻰ ﺟﺎﻣﻌﻪ &= #65251;ﻴﺒﺎﺷﺪ. ﺟﻤﺎﻝ ﻫﻨﺮﻯ ﻳ&= #65242; ﭘﺪﻳﺪﻩﺍﻯ ﻧﺴ&#= 65170;ﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺍ&= #65203;ﺖ ﮐﻪ ﻣﺤﻴﻂ ﭘﺎﺩ&= #65165;ﺷﻬﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ'ﻭ ﻧ&= #65224;ﺮ ﻣﺮﺩﻡ ﺍﺳﺖ ﻭ ﻧ= ﺒﻮﻍ ﻫﻨﺮﻯ ﻧﻴﺰ ﭘﺪ&= #65267;ﺪﻩﺍﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﻧﻪ ﺗﻨﻬﺎ ﻧﺘﻴﺠﻪ &= #65165;ﺳﺘﻌﺪﺍﺩ ﻭﮐﻮﺷﺶ ﻓﺮﺩﻯ.&= #64344;س ﻧﻮﺍﺑﻎ ﻓﺮﺻﺖ &= #65219;ﻠﺒﺎﻥ ﺑﺰﺭﮒ ﺑﻮﺩﻩﺍ&#= 65255;ﺪ. ﺍﻣﺎ ﺩﺭ ﻧﻮﺍﺑ&= #65230; ﺍﻟﻬﻰ ﺩﺭﺑﺎﺯ&#= 64404;ﺸﺖ ﺑﺨﻠﻖ'ﺳﺎﺯﻧ= ;ﺪﻩ ﺟﺎﻣﻌﻪ ﻫﺴﺘﻨ&#= 65194;.ﻭ ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263;'ﻫﻤﻴﺸﻪ ﻓﺮﺻﺖ ﻃﻠﺐ ﻭﺍ&= #65203;ﺘﻔﺎﺩﻩ ﺟﻮ ﺍﺳﺖ.ﻭﻟﻰ ﺁ= ﻳﺎ ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ'&= #65169;ﺮﺍﻯ ﻋﻠﻤﺎﻯ ﺟﺎﻣﻌ&#= 65258; ﺷﺪﻧﻰ ﺍﺳﺖ؟ﮐ= 5258; ﺑﺮﺭﺳﻰﮐﻨﻨﺪ.&#= 65267;ﺎ ﮐﺎﺭ ﺭﻭﺍﻥ ﺷﻨ&= #65166;ﺳﺎﻥ'ﮐﻪ ﻫﻨﺮ ﻣﺮﺯ ﺑﻴﻦ = ﻧﺎﺳﻭﺕ ﻣﺎﺩﻯ ﺑﺸﺮﻯ'ﻭ = ﻣﻠﮑﻮﺕ ﺭﻭﺣﻰ ﻭﻓﻮﻕ ﺑ&= #65208;ﺮﻯ'ﺩﺭ ﻣﻔﻬﻮﻡ ﺯﻳﺒﺎ&#= 65163;ﻰ ﺍﺳﺖ.ﻭ ﻟﺬﺍ ﻣﻌ= ﺘﻘﺪﻡ ﮐﻪ ﻫﻨﺮ ﭘﺎﻳﺎ&= #65253; ﺭﺍﻩ ﺗﮑﺎﻣ= ;ﻞ ﻫﻨﺮﻯ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ ﻧﻴﺴﺖ' ﺑﻠﮑﻪ ﺗ= ﺎﺯﻩ ﺁﻏﺎﺯ ﻭ ﻗﺪﻡ ﻧ= ﺨﺴﺘﻴﻦ ﺑﺮﺍﻯ ﺗﻌﺎﻟﻰ &= #65259;ﺎﻯ ﺑﺮﺗﺮ ﺍﺳﺖ ﻭ ﺭ= ﺳﻴﺪﻥ ﺑﺪﺍﺩﻩ ﻫﺎ'ﻭ ﺳ= ﭙس ﺑﺤﻘﺎﻳﻖ ﻏﻴﺒ&#= 65264; ﺍﻟﻬﻰ ﺍﻣﻮﺭ ﻧ&= #65268;ﺎﻣﺪﻩ ﻭ ﻧﺎﺩﻳﺪﻩ. ﻭﻟ= ﻰ ﺍﺑﺪﺍﻋی که ﻋA= 240;ﻞ ﻭ ﺣﻮﺍس ﻭ ﺗﻮﺍ&= #65255;ﻬﺎﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺪ&= #65165;ﻧﻬﺎ ﻧﻤﻴﺮﺳﺪ'ﻣﮕﺮ &= #64380;ﻨﺪ ﮐﺎﻣل اﻟﻬﻰ' ﮐ&#= 65258; ﺑﻬﻔﺖ ﺗﺠﻠّﻰ &#= 65165;ﻟﻬﻰ ﻧﻮﻉ ﺑﺸﺮﻯﺮﺳ&#= 65268;ﺪﻩ ﺑﺎﺷﺪ.ﻭﻟﻰ ﺩﺭ = ﻣﺮﺯ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺍ&= #65261;ﻟﻴﻦ ﻣﺮﺣﻠﻪ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺍﺳﺖ'ﮐﻪ = ۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ ﺁﻏﺎﺯ ﻣﻴﮕﺮﺩ&#= 65193; ﻭ ﺧﻮﺍﻫﺪ ﺭﺳﻴ&= #65194;. ﻣﺴﺄﻟﻪ ﺍﺑﺪﺍ&#= 65225; ﻫﻨﺮﻯ ﻣﺎﺩﻯ ﻧ&= #65262;ﺁﻭﺭﻯ ﺍﺳﺖ'ﻭ ﺩﺭ ﺳﺎﻟ= ﻚ ﺑﺪﻋﺖ ﻭ ﺍﻧﺤﺮ&= #65165;ﻑ ﻣﺤﺴﻮﺏ ﻣﻴﺸﻮ&#= 65193;.ﻭﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;'ﻧﻮﺁﻭﺭﻯ ﻋﺮﻓﺎﻧﻰ ﻭ ﺣﮑ&= #65252;ﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺗﺎﺯﻩ ﺍ&= #65203;ﺖ. ﺍﻳﻦ ﮔﻮﻧﻪ ﺑِ&#= 65194;ﻋﺖ ﺑﻤﻌﻨﻰ ﺍﺑﺪ<sp= an lang=3DAR-SA>ﺍﻉ ﻫﺎ'ﺍﺯ ﻗ= 5194;ﻳﻢ ﻣﻄﺮﺡ ﺑﻮﺩﻩﺍ&#= 65203;ﺖ.ﻭ ﺩﺭ ﻣﺪﺍﺭﻙ ﻣﮑ&= #65176;ﻮﺏ ﺗﺎﺭﻳﺨﻰ ﺍﺯ ﺍ&= #65235;ﻠﺎﻃﻮﻥ ﺷﺮﻭﻉ ﻣﻴﺸﻮﺩ.&= #65261;ﻏﺮﺍﻳﺰ ﻧﺎﻗﺪﺍﻥ ﻭ ﻓﻠ&= #65166;ﺳﻔﻪ ﻭ ﺭﻭﺍﻥ ﺷﻨﺎﺳ&= #65166;ﻥ ﺩﺭ ﻋﺼﺮ ﻣﺎ ﻧﻴ= ﺰ ﻫﺴﺖ.ﻣﺎﻧﻨﺪ ﺳ&= #65240;ﺮﺍﻁ ﻭ ﺍﻓﻠﺎﻃﻮﻥ ﻭ = ﺍﺭﺳﻄﻮ ﻭ ﺍﻓﻠﻮﻃﻴﻦ ﻭ = ﺩﮐﺎﺭﺕ ﻭ ﮐﺎﻧﺖ ﻭ ﻫﮕﻞ= ﻭ ﺷﻮﭘﻨﻬﺎﻭﺭ ﻭ &= #65255;ﻴﭽﻪ ﻭ ﺑﺮﮔﺴﻮﻥ.ﻭ ﺍ= ﺯ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎ&#= 65253; ﻓﺮﻭﻳﺪ ﻭ ﺁﺩﻟ&= #65198; ﻭ ﻳﻮﻧﮓ ﻭ ﻧﺎﻗ= ﺪﺍﻥ ﻫﻨﺮﻯ'ﻫﺮ ﮐﺪﺍ&= #65249; ﻣﺘّﺼﻞ ﮔﻔﺘﮕ= 5262; ﮐﺮﺩﻩﺍﻧﺪ.ﻭ ﻧ&= #65224;ﺮﻳّﺎﺕ ﻓﻠﺴﻔﻰ ﻭ ﺭﻭﺍ&= #65253; ﺷﻨﺎﺳﻰ ﺩﺭ ﺑﺎ&= #65197;ﻩ ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ &= #65211;ﺤﺒﺖﮐﺮﺩﻩﺍA= 255;ﺪ. ﻭ ﺃﮐثرﺍ ﻫﻨﺮ= 5251;ﻨﺪ ﻣﺒﺪﻉ ﺭﺍ' ﺷﺨﺼ= ﻴّﺘﻰ ﺍﺳﺘثناﺋﻰ ﻭʌ= 11;ﺎﺣﺐ ﺍﻟﻬﺎﻡ ﮔﻔﺘﻪ&#= 65165;ﻧﺪ.ﮐﻪ ﻗﺪﺭﺕ ﺍﺩﺭﺍﻙ &= #65255;ﻴﺮﻭﻣﻨﺪﻯ ﺩﺍﺷﺘﻪ'ﮐﻪ ﺩﻳ&= #64405;ﺮﺍﻥ ﻧﺪﺍﺷﺘﻪﺍﻧﺪ. &= #65165;ﻓﻠﺎﻃﻮﻥ ﺻﺎﺣﺐ ﻧﻈﺮﻳﻪ &= #65165;ﻟﻬﺎﻣﻰ'ﮐﻪ ﮔﻔﺖ ﺍﺑﺪﺍﻉ ث&#= 1614;مرﻩ ﺍﻟﻬﺎﻡ ﻳﺎ(ﺟﻨ&= #65262;ﻥ ﺍﻟﻬﻰ) ﺍﺳﺖ. ﻳﺎ= ; ﻫﻤﺎﻥ ﻋﺸﻖ ﺷﺪﻳﺪ' ﺳﺎ= ﻟﮑﺎﻥ ﻣﺠﻨﻮﻥ ﻭﻭﺍﺻ&#= 65248;ﺎﻥ ﺍﻟﻬﻰ'ﮐﻪ ﻧﺘﻴ&= #65184;ﻪ ﻋﺒﻮﺭ ﺁﻧﺎﻥ ﺍ&= #65199; ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264; ﺯﻣﺎﻥ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﻨﺪ.ﻭ ﺣﺎﻣﻞ ﻋﻘﻞ ﻭ ﻋ= ﻠﻢ'ﻳﺎ ﺁﮔﺎﻫﻰ ﻭ ﺍﺣﺴ&= #65166;س ﻭﺗﺼﻮﺭ ﻟﺪﻧّ= 5264; ﻣﻴﺒﺎﺷﺪ.ﻭﻫﻤ&#= 65166;ﻥ ﻫﻨﺮ ﺑﻴﺎﻥ ﺳﻤ&= #65170;ﻮﻟﻴﻚ ﺩﺭ ﺗﻨﺰﻳﻞ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺮ&= #65165;ﻯ ﺩﻳﮕﺮﺍﻥ. ﺍﻓﻠ&= #65166;ﻃﻮﻥ ﭼﻨﻴﻦ ﺻﺎﺣﺐ ﻧ&= #65224;ﺮﻳﻪ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﺭﺍ'ﮐﺴﻰ ﻣﻴﺪﺍ&= #65255;ﺪ ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65261;ﺭﺍ ﺍﺻﻄﻔﺎ ﻭ ﺑﺮﮔ&= #65200;ﻳﺪﻩ ﺍﺳﺖ ﻭ ﻧﻌﻤﺖ ﻭ= ﺭﺣﻤﺖ ﻭﺣﻰ ﻭ ﺍﻟﻬﺎﻡ = ﻟﺪﻧّﻰ ﺑﻮﻯ ﺩﺍﺩﻩ ﺍﺳ&= #65174;. ﻧﻮ ﺍﻓﻠﺎﻃﻮﻧ&#= 65268;ﺎﻥ ﻧﻴﺰ ﻧﻈﺮﻳﻪ ﺻ&= #65262;ﻓﻴﺎﻧﻪ ﻫﻨﺮ ﺭﺍ ﺗثبی= 78; ﮐﺮﺩﻧﺪ ﻭ ﻫﺮ ﻧﻮ ﺁﻭﺭ ﺭ= ;ﺍ ﻣﺤﺒﻮﺏ ﺧﺪﺍ ﺩ&= #65165;ﻧﺴﺘﻨﺪ.ﻭ ﺭﻧﮓ ﺍﺳﺮﺍﺭ ﻭ&= #65165;ﻋﺠﺎﺯ ﺑﮑﺎﺭﻫﺎﻯ ﺁﻧ&#= 65166;ﻥ </spa= n>ﺩﺍﺩﻧﺪ. ﺑﺎA= 199; ﺍﻓﻠﺎﻃﻮﻧﻴᥴ= 6;ﻥ ﻋﺼﺮ ﻧﻬﻀﺖ ﺍﺭ&= #65261;ﭘﺎ'ﮐﻪ ﺩﺭﺳﺘﺎﻳﺶ ﻫﻨ&#= 65198; ﺍﺑﺪﺍﻋﻰ'ﺁﻧﺮ&#= 65165; ﻧﺘﻴﺠﻪ ﻳﻚ ﻣﻠ&= #64401;ﻪ ﺩﺍﻧﺴﺘﻨﺪ ﮐﻪ &= #65193;ﺭ ﺩﻳﮕﺮ ﻣﺮﺩﻣﺎ&#= 65253; ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.&= #65165;ﻳﻦ ﺍﺳﺮﺍﺭ ﻫﻤﺎﻥ &= #65255;ﺎﻣﻮﺳﻬﺎ ﻭ ﻧﺎﻡ ﻫﺎ ﻭ ﺍﺳ= ;ﺎﻣﻰ ﺍﻟﻬﻰ'ﺍﺳﻤاء = 5165;ﻟﻠﻪ ﺩﺭ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩﻯ ﻫﻔﺘﮕﺎﻧﻪ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ.ﮐﻪ ﺑﺮ ﺗﺠﻠّﻴﺎﺕ &#= 65165;ﻟﻬﻰ ﻣﺘﻮﺍﻟﻰ ﺳﺎﻟ&#= 64401;ﺎﻥ ﺷﺶ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﻃ&= #65248;ﺎﻕ ﺷﺪﻩﺍﻧﺪ. ﮐﻪ ﺩ= ﺭ ﻣﮑﺘﺐ ﻣﺤﻤﺪ ﺍ&= #65203;ﺎﻣﻰ ﺟﺪﻳﺪ ﺁﻧﻬﺎ'ﭘ&= #65256;ﺞ ﻧﺎﻡ ﺁﻝ ﻋﺒﺎ ﻳ= ﺎ ﭘﻨﺞ ﺗﻦ ﺣﺴﻴﻨ&= #65264; ﻭﺣﺴﻨﻰ ﻭ ﻓﺎﻃ&= #65252;ﻰ ﻭ ﻣﺮﺗﻀﻮﻯ ﻭ ﻣ= ﺼﻄﻔﻮﻯ ﻤﻴﺒﺎﺷﺪ. ﮐﻪ ﻗ= ﺎﺋﻢ ﺭﻭﺡ القُدُس = ﻭ ﻋﺮﺵﺭﺣﻤﺎﻥ ﻣ&#= 64401;ﻤّﻞ ﺁﻧﻬﺎ ﻫﺴﺘﻨﺪ.<= o:p></o:p> ﺩﺭ ﻣﺮﺣ= ;ﻠﻪ ﺑﻌﺪﻯ'ﺭﻭﻣﺎﻧ&#= 65176;ﻴﻚ ﻫﺎ ﺑﻮﺩﻧﺪ'ﮐﻪ = ﻫﻨﺮﻣﻨﺪ ﺭﺍ ﺻﺎﺣﺐ ﻋﻮﺍ&= #65219;ﻒ ﺷﺪﻳﺪ ﺧﻮﺍﻧﺪ&#= 65255;ﺪ.ﮐﻪ ﻗﺪﺭﺕ ﺍﺑﺘﮑﺎ&#= 65197; ﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ = ﻣﻨﺠﺮ ﺑﻮﺟﺪ ﻭﺍﺣﻮﺍ&#= 65245; ﺻﻮﻓﻴﺎﻧﻪ ﻭﻭ&#= 65187;ﻰ ﺍﻟﻬﻰ ﺩﺭ ﺑﻰ ﺧ= ﻮﺩﻯ ﻣﻴﺸﻮﺩ.ﻭ ﺷﺎﻫ&= #64401;ﺎﺭ ﻣﻰ ﺁﻓﺮﻳﻨﺪ. ﻟ= ﺎﻣﺎﺭﺗﻴﻦ ﻣﻴﮕﻔﺖ'ﻣﻦ ﻫﺮ&= #64404;ﺰ ﻓﮑﺮ ﻧﻤﻴﮑﻨﻢ' = ﺑﻠﮑﻪ ﺍﻓﮑﺎﺭ ﻣﻦ ﻫﺴ&= #65176;ﻨﺪ'ﮐﻪ ﺑﺮﺍﻳﻢ ﻓﮑﺮ ﻣ&= #65268;ﻨﻤﺎﻳﻨﺪ. ﻳﺎ ﻫﻤﺎﻥ ﻧﻈﺮ&= #65267;ﻪ ﻗﻴّﻮﻣﻴّﺖ ﺍA= 247;ﻬﻰ ﺩﺭﮐﺎﻣﻠﺎﻥ ﺍ&#= 65247;ﻬﻰ'ﮐﻪ ﺗﻤﺎﻡ ﺣﺮﮐﺎﺕ &= #65175;ﻦ ﻭ ﺍﻋﻤﺎﻝ ﺳﻴﺴ&= #65176;ﻤﻬﺎﻯ ﻋﺼﺒﻰ ﻭ ﺟﺮﻳﺎ&= #65255;ﺎﺕ ﺭﻭﺍﻧﻰ ﺩﺭ ﺧﻮ&= #65193;ﺁﮔﺎﻫﻰ ﻭﻧﺎ ﺧﻮﺩ ﺁﮔﺎ&= #65259;ﻰ ﺧﻮﻳﺶ ﺭﺍ'ﺩﺭ ﺧ= ﻮﺍﺏ ﻭ ﺑﻴﺪﺍﺭﻯ'ﺳﺮ&= #65165;ﺳﺮ ﺩﺭﺩﺳﺖ ﺗﺪﺑﻴ&#= 65198; ﻭ ﻗﻴّﻮﻣﻴّﺖ = 5197;ﻭﺡ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ &#= 65191;ﻮﺩ ﻣﻴﺪﺍﻧﻨﺪ.ﻭ ﻫ&= #65252;ﭽﻨﺎﻥ ﺻﺒﻮﺭ ﻭ ﺩﺭ ﺗﺴ= ﻠﻴﻢ ﻫﺴﺘﻨﺪ.ﻭ ﻣﻌﺘ&= #65240;ﺪﻧﺪ' ﮐﻪ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﻭﻣﺪﺑّﺮ ﺍﻧﺴ= 5166;ﻥ ﺍﺳﺖ.ﮐﻪ ﺑﺮﺍﻯ = ﻣﺎ ﻣﻰ ﺑﻴﻨﻨﺪ ﮐﻪ = ﻣﻰ ﺑﻴﻨﻴﻢ'ﻭ ﻳﺎ<s= pan dir=3DLTR> </spa= n>ﺑﺮﺍﻯ ﻣﺎ ﻣA= 268;ﺸﻨﻮﻧﺪ ﮐﻪ ﻣﺎ ﻣﻴﺸﻨﻮ&= #65267;ﻢ' ﻭ ﻳﺎ ﺑﺮ ﺯﺑﺎﻥ= ﻣﺎ ﮔﻔﺘﺎﺭﻯ ﺭﺍ ﻣ&= #65268;ﮕﺬﺍﺭﻧﺪ. ﻭ ﺑﺮﺍﻯ ﻣﺎ ﻓﮑ= ﺮ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﻣ= ﺎ ﺧﻴﺎﻝ ﻣﻴﮑﻨﻴ&#= 65250;' ﺧﻮﺩﻣﺎﻥ ﻫﺴﺘ&#= 65268;ﻢ'ﮐﻪ ﻓﮑﺮ ﺁﺯﺍﺩ ﺩﺍ&= #65197;ﻳﻢ.ﻭ ﺍﻳﻦ ﺭﻭﺡ ﻣﺪﺑ&= #1617;ﺮ ﻳﺎ ﺭﻭﺡ ﻫﻤﺰﺍ&= #65193; ﻫﺮﮐس ﺍﺳﺖ' ﮐﻪ = ﮐﺎﺭﺧﻮﺩﺭﺍ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194;. ﻭ ﺍﻧﺴﺎﻥ ﻏﻴﺮ = ﺳﺎﻟﻚ ﺍﺳﺖ'ﮐﻪ ﻓﺮﺻﺖ = ﺍﻳﻦ ﺭﺍ ﺩﺍﺭﺩ' ﮐﻪ ﻣ= ;ﺨﺎﻟﻒ ﺧﻮﺍﺳﺘﻪ ﻣﺪﺑ&#= 1617;ﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﻋﻤ&= #65246; ﮐﻨﺪ.ﭘس ﻫﺮﭼﻪ &= #65255;ﻔس ﺍﻣّﺎﺭﻩ ﺧﻮﺩ= 5205; ﻣﻴﺨﻮﺍﻫﺪ' ﻫﻤ&= #65166;ﻥ ﺭﺍ ﺩﺭ ﻓﮑﺮ ﻭ ﺗ= ;ﺼﻤﻴﻢ ﻭ ﮔﻔﺘﺎﺭ ﻭ ﮐﺮ= ﺩﺍﺭ ﺩﺭﻣﻰ ﺁﻭﺭﺩ.ﮐ&= #65258; ﺍﮐثرﺍ ﺟﻨﺒﻪ = 5259;ﺎﻯ ﻣﻨﻔﻰ ﻭﮐﺎﺭﻣ&#= 65166;ﺳﺎﺯﻯ ﺑﺮﺍﻯ ﺭﻭﺍﻥ ﺧ&= #65262;ﺩ ﭘس ﺍﺯ ﻣﺮﮒ ﭘﻴ&= #65194;ﺍ ﻣﻴﮑﻨﺪ.ﻭ ﺩﺭ ﮐ= ﺎﻣﻠﺎﻥ ﻭ ﺷﺎﻫﺪﺍﻥ ﺗﺠ&= #65248;ﻴﺎﺕ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺑﺴ&= #65262;ﻯ ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﺑ&= #65198;ﺗﺮ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻤ&= #64381;ﻨﺎﻥ ﭘﻴﺶ ﻣﻴﺮﻭﻧﺪ.&= #65261; ﺍﺿﺎﻓﻪ ﺑﺮ ﺷﻬ&= #65262;ﺩﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ' ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻣﺮﺑﻮ= 5219;ﻪ ﺧﻮﺩ ﻧﻴﺰ ﮐﻮﺷ&= #65206; ﺑﺮﺍﻯ ﮐﺴﺐ ﺫﺧ&= #65268;ﺮﻩ ﻫﺎﻯ ﺁﺧﺮﺕ'ﻳﺎ = ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﻣ&= #65268;ﻨﻤﺎﻳﻨﺪ.ﺗﺎ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺑﺎﺯ ﺩﺭ ﻓﺼﻮﻝ = ﺑﺎﻟﺎﺗﺮﻯ ﻭ ﺑﺎ ﮐﺮﺍﻣﺎﺕ = ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎﻟﻘﻮّﻩ ﺑ&#= 65268;ﺸﺘﺮﻯ ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ.&= #64400;ﻪ ﺑﺘﻮﺍﻧﻨﺪﺧﻮ= 5193;ﺭﺍﺑﺎ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ &= #65252;ﻮﻋﻮﺩ ﺑﻨﻮﺭ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﺑﺮﺳﺎﻧﻨﺪ.<o:p></o:p>= ﺷﺎﺗﻮ= ;ﺑﺮﻳﺎﻥ ﻣﻴﮕﻮﻳﺪ' ﻣﻦ ﺩ= ﺭﺍﺯ ﻣﻰ ﮐﺸﻢ ﭼﺸﻤﺎ&= #65255;ﻢ ﺭﺍ ﻣﻰ ﺑﻨﺪﻡ ﻭ= ﮐﻮﺷﺸﻰ ﻧﻤﻴﮑﻨﻢ. ﻭ ﻣﻴ= ﮕﺬﺍﺭﻡ ﺗﺄثیرﻫﺎ ﺧﻮʋ= 93;ﺷﺎﻥ ﺑﺮ ﻋﻘﻠﻢ ﻋﻤﻞ = ﮐﻨﻨﺪ.ﻭﻣﻦ ﺩﺧﺎﻟﺘﻰ ﺩﺭ ﮐ&= #65166;ﺭﺷﺎﻥ ﻧﻤﻴﮑﻨﻢ. ﺁﻧﮕ&= #65166;ﻩ ﻣﻦ ﻧﻴﺰ ﺧﻮﺩﺭ&= #65165; ﻣﻴﻴﺎﺑﻢ'ﻭ ﺑﺎ&= #65219;ﻦ ﺧﻮﺩﺭﺍ ﻣﻰ ﺑﻴ&= #65256;ﻢ.ﺷﺎﻳﺪ ﺍﻳﻦ ﺣﺎﻝ ﻧﺎﻡ = ﺧﻮﺍﺏ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ' = ﻳﺎ ﻫﻤﺎﻥ ﻧﺎﺧﻮﺩ &= #65153;ﮔﺎﻩ ﺟﻬﺎﻥ ﻧﺎﺳﻮﺕ &= #65251;ﺎﺩﻯ'ﻳﺎ ﺟﻬﺎﻥ ﻣﻠﮑﻮﺕ &= #65197;ﻭﺣﻰ'ﮐﻪ ﺣﺘﻰ ﺩﺭ ﮐﺎﻣﻠ&= #65166;ﻥ ﺷﺎﻫﺪ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ'ﺻﺤﺒﺖ ﺍﺯ ﺟﻬﺎﻥ ﺟﺒﺮ&= #65261;ﺕ ﺍﻭل ﻘﺎﺋﻢ' ﻭ ﺟ= ﺒﺮﻭﺕ ﺩﻭﻡ ﻋﺮﺵ ﺭﺣﻤ&= #65166;ﻥ ﻣﻴﺸﻮﺩ. ﮐﻪ ﺣﮑ= ﻤﺘﻬﺎﻯ ﻣﻴﻨﻮﻯ ﺍﺭﺍﺋ&#= 65258; می ﺪﻫﻨﺪ. ﮐﻪ ﺍ&= #65191;ﺘﺼﺎﺹ ﺑﺰﻣﺎﻧﻬﺎﻯ ﺩ&#= 65197;ﺍﺯ ﺁﻳﻨﺪﻩ ﺍﻧﺴﺎ&#= 65255;ﻬﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﺩﺍ&= #65197;ﺩ.ﮔﻮﺋﻰ ﻫﻢ ﺑﺮﺍﻯ ﻧﻮﺷ&= #65176;ﻦ ﺃثر ﺧﻮﺩ ﺗﻨﻬ= 5166;'ﮔﻮﺵ ﺑﺨﻮﺍﻃﺮ ﺑﺎﻃ&#= 65256;ﻰ ﻭ ﺫﻫﻦ ﺧﻮﺩ ﻣﻴ= ﺪﺍﺩﻩ ﺍﺳﺖ. ﮐﻪ ﻓﻘﻂ ﻣ= ;ﻰ ﺷﻨﻴﺪﻩ'ﻭ ﻧﻪ ﻓ= ﮑﺮ ﻣﻴﮑﺮﺩﻩ.ﻭ ﺍﻳ&= #65254; ﺣﺎﻝ ﻫﻤﻪ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﻭ ﺍﻧﺴﺎﻧﻬﺎ ﺩ&= #65197; ﻫﺮ ﻣﻘﺎﻣﻰ ﻣﻴ&= #65170;ﺎﺷﻨﺪ. ﺯﻳﺮﺍ ﻫﻤﻪ ﻣﻮ&= #65183;ﻮﺩﺍﺕ ﺩﺭ ﺃﺻﻞ ﺩﺭ ﺍﺧ= ﺘﻴﺎﺭ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264;'ﻭ ﺑﻌﺪﺍ ﺩﺭ ﺭﻭﺡ = ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴﺒﺎﺷﻨ&#= 65194;.ﻭﻫﻤﻪ ﺍﻳﻦ ﺍﺭﻭﺍﺡ ﻗ&= #65220;ﺮﺍﺗﻰ ﺍﺯ ﺭﻭﺡ ﺍﻟﺄﺭ&= #65261;ﺍﺡ ﺍﻟﻠﻪ ﻫﺴﺘﻨﺪ.&= #64400;ﻪ ﺩﺭ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193; ﭼﻮﻥ ﻣﺠﻤﻮﻋﻪ&#= 65165;ﻯ ﺩﺭ ﺩﺭﻳﺎ ﻫﺴﺘ&= #65256;ﺪ.ﮐﻪ ﻫﻢ ﻫﺴﺘﻨﺪ ﻭ ﻫ= ﻢ ﻣﺴﺘﻘﻞ ﻭ ﻗﻄﺮ&= #65257; ﻣﺸﺨّﺺ ﻧﻴﺴﺘ= 5256;ﺪ. ﮔﻮﺋﻰ ﻣﺮﺍﺗﺐ &= #65165;ﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ'ﺍﻓﮑ&#= 65166;ﺭ ﻭ ﺳﺮﻧﻮﺷﺖ ﻭ ﺟ= ﺮﻳﺎﻧﺎﺕ ﺭﺍ ﺑﺮﺍﻯ ﻫﻤﻪ = ﻣﻮﺟﻮﺩﺍﺕ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﭘﺎﺋﻴﻦ ﺗﺮ ﻫﺮ&= #65267;ﻚ ﻧﺎﻇﺮ ﺟﺮﻳﺎﻥ &= #65187;ﻴﺎﺕ ﻭ ﺑﻮﺩﻥ ﻳﻚ ﻣﻮ= ﺟﻮﺩ ﺯﻧﺪﻩ ﺭﺍ ﻣﻴﺪ&= #65259;ﻨﺪ.ﺯﻳﺮﺍ ﺩﺭ ﻫﺴﺘﻰ ﮐسی= 5231;ﻴﺮ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺭ&= #65261;ﺡ ﺍﻟﺄﺭﻭﺍﺡ'ﻳﺎ &= #65165;ﻗﻴﺎﻧﻮس ﺑﻰ ﮐﺮﺍﻥ ﺍﻭﻟ&= #65268;ّﻪ ﻭ ﻧﻬﺎئی ﺍﺭﻭ= 5165;ﺡ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.&= #65259;ﺮﭼﻪ ﻫﺴﺖ ﺗﺠﺴّﺪ ﻭ &= #65175;ﺠﺴّﻢ ﺍﺯ ﺗﺮﺍﮐﻢ ﺩﻳ&= #64405;ﺮ ﻣﻮﺟﻮﺩﺍﺕ ﺩﺍ&#= 65197;ﺍﻯ ﺍﺭﻭﺍﺡ ﺍﺳﺖ.ﮐ&= #65258; ﻣﺎ ﺭﺍ ﺍﺯ ﺍﺯ ﺑ= ;ﻰ ﻧﻬﺎﻳﺖ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﺗﺤﺖ ﺃﺗﻤﻰ ﻭ ﺃ= ثیرﻯ'ﻭﺗﺤﺖ ﺃثیرﻯ ﺩﺭ ﺃﺯA= 245;'ﻣﻮﺟﻮﺩﻳّﺖ ﺩﺭ ﺁﻏﺎﺯ ﻫﺴﺘ&= #65264; ﻫﺎ ﺩﺭﻋﺎﻟﻢ ﻟ&= #65166;ﻫﻮﺗﻰ ﺷﺒﻪ ﻋَﺪَﻡ ﺍ= 5247;ﻠﻪ ﻣﻴﺮﺳﺎﻧﺪ.ﻭﺍ&#= 65267;ﻦ ﺗﻌﺎﻟﻰ ﻧﻮﻋﻰ&#= 65165;ﺭﻭﺍﺡ ﻓﺮﺩﻯ'ﺑﺎ ﮐﻤﻚ = ﻣﺠﻤﻮﻋﻪ ﺍﻟﻬﺎﻣﺎﺕ ﺍﺭ&#= 65261;ﺍﺡ ﺑﺎﻟﺎﺗﺮﺍﺯ ﻣ&#= 65194;ﺑّﺮ' ﻋﺎﻗﺒﺖ ﺭﻭﺣﻰ &= #65197;ﺍ ﺑﺎ ﺗﻮﻟﺪﺍﺕ ﻣ&= #64401;ﺮﺭ'ﺩﺭ ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫ&#= 65264; ﻭ ﺣﻴﻮﺍﻧﻰ ﻭ ﻓ= ﺼﻮﻝ ﻓﺮﺍﻭﺍﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ' ﺑﺎﻣﺮﻭﺯ ﻣﺎ ﺭ&= #65203;ﺎﻧﺪﻩ' ﺗﺎ ﺑﺒﻰ ﻧﻬﺎﻳ&= #65174; ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻭ ﮐﺴﺐ ﺍﻳﻦ ﻫﻤ= ﺎﻧﻰ ﺷﻬﻮﺩﻯ ﻭ ﺗﮑﺎ&= #65251;ﻠﻰ ﻭ ﻋﻘﻠﻰ'ﻭ ﻣﻘﺎ= ﻡ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﺑﻰ ﻧﻬﺎﻳﺖ = ﺟﺒﺮﻭﺗﻬﺎ می گذﺭﻧﺪ.ﺗﺎ A= 193;ﺭ ﺃﺑﺪﻳّﺖ ﻣﻄﻠ= 5238; ﮐﻪ ﻳﻚ ﺭﻭﺡ ﻓﺮ= ﺩﻯ ﺑﻨﻮﺭ ﻟﺄﻧﻮﺍ&#= 65197; ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5168; ﺍﻟﻠﻪ ﻳﺎ ﺃﻫﻮ&= #65251;ﺰﺩﺍ ﻣﻴﺮﺳﻨﺪ.ﮐﻪ ﺑ&= #65166;ﺭ ﺩﻳﮕﺮ ﺑﻌﺎﻟﻢ &= #65261;ﺟﻮﺩﻯ ﺷِﺒﻪ عدﻡ ﻟﺎA= 259;ﻮﺕ'ﭘﺎﻳﺎﻥ ﺟﺒﺮﻭﺗﻬﺎ ﻣﻴ&#= 65198;ﺳﻨﺪ. ﭘس ﺷﻮﭘﻦ ﻧﻴﺰ &= #65165;ﺑﺪﺍﻉ ﻣﻮﺳﻴﻘﻰ ﺧﻮﺩ&#= 65197;ﺍ'ﺩﺭﻭﻧﻰ ﻭ ﺳﺤﺮﻯ ﺧﻮﺩ ﻣ= ﻴﺪﺍﻧﺪ'ﮐﻪ ﺑﺪﻭﻥ ﻃﻠﺐ ﻭﺗ&= #65262;ﻗّﻌﻰ ﺁﻫﻨﮕﻬﺎ ﺭﺍ ﻣ&= #65264; ﻳﺎﻓﺘﻪ ﺍﺳﺖ.<o:p></o:= p> ﮐ= ﻮﻟﺮﻳﺞ ﺷﺎﻋﺮﺍﻧﮕﻠﻴ= 5204;ﻰ' ﮐﻮﺑﻠﺎﻧﺨﺎﻥ &#= 65193;ﺭﺧﻠﺎﻝ ﺧﻮﺍﺏ'ﺟﺎﺩﻩ ﺷ&= #65262;ﺳﻪ ﺷﺪﻩ ﺑﻘﻮﻝ ﺧﻮ&= #65193;ﺵ ﺩﺭﻳﺎﻓﺖ'ﻭ ﺍﺯ = ﻣﺮﺍﺗﺐﺍﻟﻬﻰ ﻣﻴدانست.ﻭﺩﺍ= ;ﺳﺘﺎﻥ ﺍﺑﻥ ﻔﺎﺭﺽﻋﺎ&#= 65197;ﻑ ﺁﺭﻳﺎﺋﻰ ﺩﺭ ﻣ&= #65212;ﺮ'ﮐﻪ ﺩﺭﺧﻮﺍﺑﻬﺎﻯ &#= 64380;ﻨﺪ ﺭﻭﺯﻩ ﺧﻮﺩ'ﻭﻗ&= #65176;ﻰ ﺑﻴﺪﺍﺭ ﻣﻴﺸﺪ' = ﭼﻨﺪ ﺑﻴﺘﻰ ﺍﺯ ﻫﺰﺍ&= #65197;ﻩ ﺩﻳﻮﺍﻥ ﺍﻋﺠﺎ&#= 65199; ﺁﻣﻴﺰ ﺧﻮﺩ ﻣﻰ = ﮔﻔﺖ. </spa= n>ﮐﻪ ﺣﺘﻰ ﺧﻮA= 165;ﻧﺪﻥ ﺍﻳﻦ ﺍﺷﻌﺎﺭ ﺑ&= #65228;ﺮﺑﻰ'ﺣﺘﻰ ﺑﺮﺍﻯ ﻣﺘﺨﺼﺼ&#= 65268;ﻦ ﺯﺑﺎﻥ ﻋﺮﺑﻰ ﺍ&= #65251;ﮑﺎﻥ ﻧﺪﺍﺭﺩ.ﮐﻪ ﭼﻘ&= #65194;ﺭ ﻓﻨﻮﻥ ﺑﻠ= ;ﺎﻏﻰ ﻭ ﺳﻤﺒﻮﻟﻴﻚ ﺩ&= #65197; ﺧﻮﺩﻫﺴﺖ. ﻭ ﺑﺪ= ﻭﻥ ﺩﺭﻙ ﻓﻠﺴﻔﻪ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ' ﻗﺎﺑﻞ ﻗ= ﺮاءﺖ ﻧﻴﺴﺖ. ﺁﻳﺎﺕ ﻗ= ﺮﺁﻥ ﻧﻴﺰ ﺍﮔﺮ ﺑﺮﺩ&= #65165;ﺷﺖ ﺳﻠﻮﮐﻰ ﻧﺸﻮﺩ &= #65259;ﻴﭻ ﮐس ﻓﻬﻢ ﺁﻧﺮﺍ &= #65255;ﺪﺍﺭﺩ ﻭ ﻫﺮﮐس ﻓﻬﻢ ﺧ&= #65262;ﺩﺭﺍ ﺩﺍﺭﺩ ﮐﻪ ﻣﺬﻫ&= #1576; ﻗﺸﺮﻯ ﻭﻣﺸﺮﻙ &= #65191;ﺎﺹ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #64400;ﻪ ﺳﺮﺍﺳﺮ ﺟﻬﻨّ= 5252;ﻰ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ &= #65197;ﺍ ﻋﺎﻗﺒﺖ ﻣﻴﮑﻨ&#= 65194;. ﮐﻪ ﺍﻳﻦ ﻧﻮﻳﺴ&= #65256;ﺪﻩ ﺩﺭ ﺩﻭ ﻣﺠﻤﻮﻋ&= #65258; ﺗﻔﺴﻴﺮ ﺳﻠﻮﮐ&#= 65264; ﻭ ﺷﻬﻮﺩﻯ ﺁﻧﺮ&= #65165; ﮐﺮﺩﻩﺍﻡ .<o:p></o:p> ﻃﺒﻴﻌﺖ= ﺗﺠﺮﺑﻪ ﻓﻨّﻰ ﻫﻨﺮ ﺑﺮ&#= 65165;ﻯ ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ' ﺭﻧﮓ ﺳﺤﺮ ﻭ ﺟﺎ= ﺩﻭ ﺩﺍﺷﺘﻪ' ﺑﻄﻮﺭ&= #65267;ﮑﻪ ﺧﻴﺎﻝ ﻣﻴﮑﻨﻨ&#= 65194;'ﺑﺠﺰ ﺍﻟﻬﺎﻡ ﮐﺎﺭ ﺑ&= #65200;ﺭﮒ ﺗﻬﻴﻪ ﺷﺪﻧﻰ ﻧ&= #65268;ﺴﺖ ﻭ ﻫﻴﭻ ﺷﺎﻋﺮﻯ = ﺑﺘﺄﻣّﻞ ﺧﻮﺩ ﺷﻌﺮﻯ ﻧﻤ&= #65264; ﮔﻮﻳﺪ'ﮐﻪ ﺷﺎﻳ&= #65204;ﺘﻪ ﺑﺎﺷﺪ'ﻳﺎ ﺗﮑﺮ&= #65165;ﺭﻯ ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ</= span>.ﻣﮕﺮ ﻫﺮﮐﺎﻣﻠﻰ ﮐﻪ &= #65169;ﺎﻟﻬﺎﻡ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65198;ﺳﺪ. ﻭ ﺷﺎﻋﺮ ﺩﺭ ﻫﺮ= ﺣﺎﻟﻰ ﮐﻪ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65194;'ﺗﻨﻬﺎ ﻣﻴﺸﻨﻮﺩ ﻭﻣﻴ&#= 65256;ﻮﻳﺴﺪ'ﻭ ﺷﺎﻳﺪ ﺑﻌﺪﺍ ﺩ&= #65197; ﭼﻨﺪ ﮐﻠﻤﻪ ﺁﻥ = ﺗﺼﺤﻴﺢ ﻭ ﺗﻨﻘﻴﺢ ﻭ ﺯﻳ= ﻨﺖ ﺃﺩﺑﻰ ﻣﻴﺪﻫﺪ. = ﮔﻮﺋﻰ ﻣﻴﮕﻮﻳﺪ'ﺃثر = 5169;ﺮﺟﺴﺘﻪ ﻫﻨﺮﻯ ﻭ ﺑﻴﻨﺶ = ﻋﻤﻴﻖ ﻭ ﻓﮑﺮ ﭘﺮ ﺑﺎﺭ= 'ﻫﻤﮕﻰ ﺍﺯ ﮐﻨﺘﺮﻝ ﺑﺸ&= #65198; ﺩﻭﺭ ﻫﺴﺘﻨﺪ.ﻭ = ﺑﺮ ﺗﺮ ﺍﺯ ﻧﻴﺮﻭﻫ&= #65166;ﻯ ﺯﻣﻴﻨﻰ ﻭ ﻣﺎﺩ&= #65263;ﻤﻴﺒﺎﺷﻨﺪ. ﺍﻧﺴﺎﻥ ﺃﺳﻴﺮ &= #65207;ﻴﻄﺎﻥ ﺍﺳﺖ'ﮐﻪ ﺑﺮ ﺍﻭ= ﺗﻠﻘﻴﻦ ﻧﻔﺴﺎﻧﻰ ﻣﻴﮑ&#= 65256;ﺪ.ﮔﺮﭼﻪ ﺷﺨﺺ ﻓﮑﺮ ﻣﻴﮑ&= #65256;ﺪ'ﮐﻪ ﺧﻮﺩﺵ ﺁﺯﺍﺩ ﺩ&= #65197; ﺗﻔﮑّﺮ ﺍﺳﺖ. ﻭ&= #65165;ﻳﻦ ﺷﻴﻄﺎﻥ ﻫﻢ ﺯﺍ&= #65193; ﮐﺴﺎﻧﻰ ﺍﺳﺖ'ﮐ&= #65258; ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ ﻧﻮﻋﻰ = ﺷﺨﺺ ﮔﻨﺎﻩ ﭘﻴﺸﻪ ﺭ&= #65165;'ﺑﻘﻬﻘﺮﺍﻫﺎ= 5263; ﺁﻳﻨﺪﻩ ﻣﻴﺒﺮ&#= 65193;.ﮐﻪ ﺩﺭ ﺻﻮﺭﺗﻬﺎﻯ &= #65255;ﻮﻋﻰ ﺣﻘﻴﺮ ﻧﺴﺦ ﺑﺪ&= #65175;ﺮ ﺑﺸﺮﻯ'ﻭ ﻳﺎ ﻣﺴ= ﺦ ﺣﻴﻮﺍﻧﻰ'ﻭ ﺑﺪ&= #65175;ﺮ ﺩﺭ ﻓﺴﺦ ﮔﻴﺎﻫ&= #65264; ﻣﻌﺎﺩﻝ ﻫﺴﺘﻨ&#= 65194; ﺍﮔﺮ ﺧﻮﺩ ﺭﺍ ﭘ= ﺎﮐﺴﺎﺯﻯ ﭼﻮﻥ ﺳﺎﻟﮑﺎﻥ &= #65255;ﻨﻤﺎﻳﻨﺪ. ﺁﻧﮕﺎﻩ ﺭﻭﺡ ﻣ&= #65194;ﺑّﺮ ﺧﻮﺩﺭﺍ ﺳﺘﺎﻳ&#= 65206; ﺑﺘﻠﻘﻴﻦ ﮐﻨﻨ&#= 65194;ﻩ ﻫﺎﻯ ﻋﺎﻗﻠﺘﺮ &= #65261; ﺍﻟﻬﻰ ﺗﺮ ﻣﻴﻨ&= #65252;ﺎﻳﺪ.ﮔﻮﺋﻰ ﺧﻮﺩ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺣﻰ ﻭ ﺍﻟﻬﻰ ﻳﺎﻓﺘ&= #65258; ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﻫﻤ= ﺰﺍﺩ ﺧﻮﺩ' ﻫﻤﻴﺸﻪ ﺩ= ﺭ ﻳﻚ ﻭﺣﺪﺕ ﻭﺟﻮ&= #65193;ﻯ ﻣﻴﺒﺎﺷﺪ.ﭘس ﺷ&#= 65268;ﻄﺎﻥ ﺍﻧﺴﺎﻥ ﻫﻤﺎﻥ &= #65255;ﻔس ﺍﻣّﺎﺭﻩ ﻭ ﭘﺮ&#= 65261;ﻧﺪﻩ ﺃﺯﻟﻰ ﺭﻭﺣﻰ ﺍ&= #65261; ﺍﺳﺖ. ﮐﻪ ﺍﻳﻨﻚ= ﺑﺎﻳﻦ ﻣﺮﺣﻠﻪ ﺑﺸﺮﻯ &= #65191;ﻮﺩ ﺭﺳﻴﺪﻩ.ﮐﻪ ﺍﮔ&= #65198; ﭘﺎﮐﺴﺎﺯﻯ ﺁﻥ &= #65193;ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑ&= #65166; ﺗﺨﻠﻴﻪ ﻭ ﺗﺤﻠ&= #65268;ﻪ ﻭ ﺗﺠﻠﻴﻪ ﻫﻔﺘ&= #64405;ﺎﻧﻪ ﺑﺸﻮﺩ' ﺁﻧﮕﺎﻩ = ﻫﻤﺰﺍﺩ ﺍﻟﻬﻰ ﺗﺎ ﺩﺭﺟ&= #65258; ﺭﻭﺡ القُدُس = ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65198;ﺳﺪ. ﮐﻪ ﻣﺎ ﺍﺻﻄﻠﺎ&= #65187;ﺎ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ ﻣﻴﮕﻮﺋﻴﻢ. ﮐﻪ = ﻣﺤﻤﺪ ﺳﺎﻟﻚ'ﺑﺎ ﻋﺰﻡ = ﻓﻮﻕ ﺍﻟﻌﺎﺩﻩ ﺧﻮﺩ &= #64400;ﺎﺷﻒ (ﻧﻮﺭ ﻗﺎﺋﻢ) ﻧﻮ= ;ﻉ ﺑﺸﺮ'ﻳﺎ ﻗﺎﺋﻢ = ﺁﻝ ﻣﺤﻤﺪ'ﻳﻌﻨﻰ ﺍ&= #65247;ﮕﻮﻯ ﺗﻤﺎﻣﻰ ﮐﺎﻣﻠ&#= 65166;ﻥ ﻣﺤﻤﺪﻯ ﻃﻮﻝ ﺗ&= #65166;ﺭﻳﺦ ﻫﺎﻯ ﺁﻳﻨﺪﻩ ﺭ&= #65203;ﻴﺪ.ﮐﻪ ﻣﺴﻴﺢ ﺑﺎﻟﺎﺗ&#= 65198;ﻳﻦ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻗ&= #65170;ﻞ ﺍﺯ ﻣﺤﻤﺪ'ﺗﻨﻬ&= #65166; (ﺑﻌﺮﺵ ﺍﻳﻦ ﺭﻭ= ﺡ القُدُس) ﺭﺳﻴ= ﺪ.ﻭ ﻧﻪ ﺑﻨﻮﺭ ﻭ ﺑﺪ= ﺭ ﻣﻨﻴﺮ ﻗﺎﺋﻢ ﺭ&= #65167;ّ ﺍﻟﻨﻮﻉ ﺑﺸﺮﻯ.&= #65261; ﻧﺎﻡ ﺟﺒﺮﺋﻴﺎ&#= 65245; ﻳﺎ= ﮔﺒﺮﻳ= ;ﺎﻝ ﺑﺂﻥ ﺩﺍﺩ'ﮐﻪ ﺯ= ﺭﺩﺷﺖ ﺑﺎﻟﺎﺗﺮﻳﻦ ﻣ&#= 65240;ﺎﻡ ﺭﻭﺣﻰ ﻗﺒﻞ ﺍﺯ = ﻣﺴﻴﺢ' ﺣﺘﻰ ﺍﺯ ﻧﺎﻡ ﺟ= ﺒﺮﺋﻴﻞ ﭼﻪ ﺭﺳﺪ'ﺑﺮﺏّ &= #65197;ﺣﻤﺎﻥ ﺧﺒﺮ ﻧﺪﺍﺷﺖ.<o:p></o:= p> ﭘس ﺍﻧﺴ= ﺎﻥ ﺩﺭ ﻫﺮ ﺣﺎﻝ'ﺃﺳ= ﻴﺮ ﻧﻴﺮﻭﻫﺎﻯ ﺑﺎ&#= 65247;ﺎﺗﺮ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194; ﺣﺘﻰ ﺍﮔﺮ ﻣﺎ ﺍ= ﺭﻭﺍﺡ ﺷﻴﻄﺎﻧﻰ ﺣﻘﻴ&#= 65198;ﺗﺮ ﻣﻴﮕﻮﺋﻴﻢ'ﮐﻪ &= #65169;ﻌﮑس ﻣﺴﻴﺮ ﺗﮑﺎﻣﻞ &= #65165;ﻟﻬﻰ'ﺑﺠﻬﻨّA= 252;ﻬﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ ﮐﺎ&#= 65197;ﻣﺎﻫﺎ ﻣﻴﺒﺮﺩ ﺗﺎ ﮔﺬ&= #65207;ﺘﻪ ﻫﺎ ﺭﺍ ﺩﻭﺑﺎﺭ&= #65257; ﻭ ﺣﺘﻰ ﺻﺪ ﺑﺎﺭ= ﻩ ﺗﮑﺮﺍﺭ ﺩﺭ ﺁﻳ&= #65256;ﺪﻩ ﻫﺎﻯ ﻧﻮﻋﻰ ﺑﻨ&= #65252;ﺎﻳﺪ. ﻫﻤﻪ ﺍﻳﻦ ﻣﺮﺍ&= #65175;ﺐ ﺍﺭﻭﺍﺡ ﻓﺮﺩﻯ'&= #65169;ﺮﺣﺴﺐ ﻗﻮﺍﻧﻴﻦ ﻭﺟﻮ&#= 65193;ﻯ ﺧﻮﺩ ﻋﻤﻞ ﻣﻴﮑ&= #65256;ﻨﺪ.ﺻﻔﺎﺕ ﻭ ﺍﺣﻮﺍﻝ ﻭ ﮐﺮ= ﺍﻣﺎﺕ ﺧﺎﺹ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﻧﺪ.ﮐﻪ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264; ﻣﻴﮑﻨﻨﺪ.ﻭ ﺑﺪ&= #65261;ﻥ ﻗﻬﻘﺮﺍ ﻭ ﺳﻘﻮ&= #65217; ﻣﻘﺎﻣﻰ ﺑﺒﺎﻟ&#= 65166; ﻣﻴﺮﺳﻨﺪ. ﺗﺎ ﺩ= ﺭﻧﻮﻉ ﺑﺸﺮﻯ ﭘس= ﺍﺯ ﮐﺴﺐﻋﻘﻞ'ﮐﻪ ﺍ&= #64404;ﺮ ﻳﺎﺩﺁﻭﺭﻯ ﻋﻬ&#= 65194; ﺍﻟﺴﺖ ﺧﻮﺩ'ﺍﺯ = ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ ﺑﺎ ﺷﻬ&= #65262;ﺩ ﺁﺧﺮ ﺑﻴﺎﺑﺪ'ﻭ&= #65169;ﺎ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻓﻮﻕ ﺍﻟﻌﺎﺩﻩ &= #65183;ﺎﻟﺐ ﺧﻮﺩ' ﺑﺘﺤﻘﻖ ﮐ= ﺮﺍﻣﺎﺕ ﺑﺎﻟﻘﻮّﻩ ﻣﻴ= 5204;ّﺮ ﺑﭙﺮﺩﺍﺯﺩ' ﮐﻪ = ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻫﻔ&= #65174; ﻫﺰﺍﺭ ﺳﺎﻝ ﺑﻌ&= #65194; ﺩﺭ ﺟﻬﺎﻥ ﻧﻴﺰ = ﺑﺮﻭﺩ ﻭﻟﻰ ﺃﮐثرﺍ ﺩ= 5197; ﻏﻔﻠﺖ ﻭ ﻓﺴﺎﺩ = ﻭﮔﻨﺎﻩ ﺳﻠﻮﮐﻰ'ﺍﻳﻦ ﮐ&= #65198;ﺍﻣﺎﺕ </spa= n>ﺑﺎﻟﻔﻌﻞ ﺭʋ= 65; مصرف ﺳﻮﺧﺖ ﻟﺬﺕ ﺟﻨ&= #65204;ﻰ ﻭ ﺟﺴﻤﻰ ﻭﺫﻫﻨ&= #65264; ﻭ ﺳﺮﮐﺸﻰ ﻓﻄﺮ&= #65173; ﺧﻮﺩ'ﻭ ﺣﺘﻰ ﺑﻨ= ﺎﻡ ﺑﺎﻃﻞ ﻋﺒﺎﺩﺍ&#= 65173; ﻗﺸﺮﻯ ﻣﺬﻫﺒﻰ &= #65261;ﺩﻳﻨﻰ ﺩﺭ ﻫﻤﻪﺍﺩﻳﺎ&#= 65253; ﺭﺳﻤﻰ ﻭ ﺍﺳﻤﻰ = ﻏﻴﺮ ﺳﻠﻮﮐﻰ'ﮐﻪ ﺍﺯ = ﻫﻢ ﺍﮐﻨﻮﻥﻋﻤﻠﺎ &#= 65169;ﺠﺎﻯ ﺗﻌﺎﻟﻰ ﻣﻘﺎﻡ &= #65197;ﻭﺣﻰ ﻭﻧﻮﻋﻰ'ﺧﻮﺩﺭ&#= 65165; ﺑﭙﺎﺋﻴﻦ ﺗﺮ ﻓ&= #65198;ﻭﻣﻴﺒﺮﻧﺪ.ﺗ= 5166; ﺍﺯ ﻫﻢ ﺍﮐﻨﻮﻥ = ﮐﻢ ﻋﻘﻞ ﺗﺮ ﻭ ﺩﻳﻮ= ﺍﻧﻪ ﻭ ﻧﺎﺑﺴﺎﻣﺎﻧ&#= 65264; ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﻭ = ﭘﺮﻳﺸﺎﻧی ﻤﻴﻴﺎﺑﻨﺪ.ﻭ ﭘ&= #1587; ﺍﺯ ﻣﺮﮒ ﻧﻴﺰ ﺩ= ﻭﭼﺎﺭ ﮐﺎﺭﻣﺎﻯ ﻧﺴﺦ &= #65261;ﻣﺴﺦ ﺑﺪﺗﺮ'ﻭ ﺣﺘﻰ ﻓ= ﺴﺦ ﮔﻴﺎﻫﻰ ﻭ ﺭﺳﺦ = ﺟﻤﺎﺩﻯ ﻭﻭﺳﺦ ﺗﺤﺖ ﺟﻤ&= #65166;ﺩﻯ ﻧﻴﺰ ﻣﻤﮑﻦ ﺍﺳ&= #65174; ﺳﻘﻮﻁ ﻣﻘﺎﻡ ﺭ&= #65261;ﺣﻰ ﮐﻨﻨﺪ.ﺗﺎ ﻓﺴﺎ&= #65193; ﻭ ﮔﻨﺎﻩ ﻭ ﺍﻧﺤ= ﺮﺍﺗﻒ ﺍﻣﺮﻭﺯ ﺑﺸﺮﻯ &= #65153;ﻧﻬﺎ ﭼﻘﺪﺭ ﺑﺎﺷﺪ.ﺯ&= #65267;ﺮﺍ ﻣﻴﺒﻴﻨﻴﻢ'ﮐﺴ&#= 65166;ﻧﻰ ﮐﻪﺑﺎﻋث ﻣﺮﮒ &#= 65261; ﺳﺘﻢ ﻣﻴﻠﻴﻮﻧ&#= 65260;ﺎ ﺍﻧﺴﺎﻥ ﻣﻴﺸﻮ&#= 65255;ﺪ' ﻭ ﺑﺎ ﺍﺷﺎﺭﻩﺍ&= #65263; ﮐﺸﺘﺎﺭ ﻣﻴﮑﻨ&#= 65256;ﺪ'ﻭ ﻳﺎ ﺧﻮﺩﺭﺍ ﺣﺘ&= #65264; ﻧﻤﺎﻳﻨﺪﻩ ﺧﺪ&#= 65165;'ﻭﺷﺎﻳﺪ ﻫﻢ ﺧﻮﺩﺭﺍ ﺧﺪ&= #65165; ﻣﻴﺪﺍﻧﻨﺪ.ﮐﻪ &= #65169;ﻘﻮﻝ ﻗﺮﺁﻥ' ﻓﺮﻋﻮﻧ&= #65260;ﺎﻯ ﺯﻣﺎﻥ ﻫﺴﺘﻨﺪ.&= #64400;ﻪ ﺗﻔﺮﻋﻦ ﻭ ﺗﮑﺒ&= #1617;ﺮ ﻭ ﻓﺮّ ﮐﺎﺫﺏ ﺍ&= #65247;ﻬﻰ ﻣﺪﻋﻰ ﻫﺴﺘﻨﺪ.&= #65193;ﺭ ﺣﺎﻟﻴﮑﻪ ﻓﺮّ &#= 65165;ﻟﻬﻰ ﺧﺎﺹ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬﻰ ﻫﻤﻪ ﻭﻟﺎﻳﺘﻬ&#= 65166;ﻯ ﺳﻠﻮﮐﻰ' ﺩﺭ ﺑﺎ= ﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺁﻧﺎﻥ ﻣ&= #65268;ﺒﺎﺷﺪ.ﮐﻪ (ﻓﺮّﮔﺎﻥﻴﺎ ﻓ&#= 65198;ﻗﺎﻥ) ﻭ ﻓﺮﻫﻤﻨﺪ ﻭ ﻓ= ﺮﻫﻪ ﻭ ﻓﺮﻳﺪﻭﻥ'ﺑﺎ = ﺗﺎﺝ ﺷﺎﻫﻰ ﺍﻟﻬﻰ'ﺑ&= #65198;ﺍﻯ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻣﻴﮕﺮﺩﻧﺪ.ﻭ ﺑ&= #65240;ﻮﻝ ﻣﺤﻤﺪ ﺍﺯ ﺍﺑﺮ&= #65165;ﺭ ﺑّﺮّ ﻭﻓَﺮّ ʌ= 67;ﺎﻓﺘﮕﺎﻥ ﻫﺴﺘﻨﺪ.<o:p></o:p> ﭘس ﺍﻧﺴ= ﺎﻥ ﺩﺭ ﻋﺼﺮ ﻣﺎ'ﺍﻧ= ﺴﺎﻥ ﺃﺷﺮﻑ ﻣﺨﻠﻮﻗ&#= 65166;ﺕ ﻫﺴﺖ. ﺑﺨﺼﻮﺹ ﻣ= ﺴﺘﻌﺪﺍﻥ ﺳﻠﻮﻙ ﻭ ﺷﺎﻫﺪ&= #65165;ﻥ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ'ﻭ ﺑﻮﻳﮋﻩ ﺑﺎﺯﮔ&#= 65208;ﺘﮕﺎﻥ ﺷﺎﻫﺪ ﻋﺮﺵ ﺭﺣ&= #65252;ﺎﻥ'ﺗﺎ ﺩﺭﻇﻬﻮﺭ ﻣﻬﺪ&#= 65263; ﻣﻮﻋﻮﺩ ﻣﺤﻤﺪ'&= #65193;ﺭ۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ ﺍﺯ ﺍﻣﺮﻭﺯ'ﮐﻪ = ﮐﺸﻒ ﻧﻮﺭ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺩﺭﺭﺣﻤﺎﻥ ﺭﺍ &= #65251;ﻴﻨﻤﺎﻳﺪ ﮐﻪ ﺃﺷﺮﻑ ﺣﻴﻮ&= #65165;ﻧﺎﺕ ﻭ انسان هاﻯ ﻧ= ;ﻮﻉ ﻓﻮﻕﺑﺸﺮﻯ ﺧﻮ&#= 65165;ﻫﻨﺪ ﺑﻮﺩ.ﮐﻪ ﺗﻨﻬﺎ = ﮐﺎﻣﻠﺎﻥ اﻣﺮﻭﺯ ﺑﺸﺮﻯ' &= #65251;ﺘﻮﻟﺪﻳﻦ ﺩﺭ ﺭﺟﻌﺖ ﻓﻮﻕ = ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #1604; ﺒﻌﺪ ﻣﻴﺸﻮﻧﺪ.&= #65261;ﺭﺏّ ﺭﺣﻤﺎﻥﻨﺎﺩﻳ= 5194;ﻩ ﺍﮐﻨﻮﻥ ﺑ= ﺮﺗﺮﻳﻦ ﺣﮑﻤﺘﻬﺎ ﻭ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﻭ ﺗﺄثیرﺍﺕ ﺍA= 197;ﻭﺍﺡ ﺑﺎﻟﺎﺗﺮ ﺭﺍ'ﺑ&= #65208;ﺎﻫﺪﺍﻥ ﻋﺮﺵ ﺧﻮﺩ ﻣﻴﺪ&= #65259;ﺪ. ﻭﺗﺎﺯﻧﺪﻩ ﺑﺎ&#= 65207;ﻨﺪ.ﻭ ﻫﺮﭼﻪ ﺭﻭﺣﻰ ﺷ&= #65166;ﻳﺴﺘﻪ ﻧﻮﻉ ﺣﻘﻴﺮﺗﺮ&#= 65263; ﺑﺎﺷﺪ'ﺑﺎ ﻣﺮﺍ&= #65175;ﺐ ﭘﺎﺋﻴﻦ ﺗﺮ ﺍﻟ&= #65260;ﻰ ﺍﺭﺗﺒﺎﻁ ﺩﺍﺭ&#= 65193;.ﻭﻟﻰ ﺍﮔﺮ ﺍﺯ ﺍﻳﻦ ﺭ= ﺍﺑﻄﻪ ﺑﻰ ﺧﺒﺮ ﻭ ﺃثر &= #65169;ﺎﺷﺪ'ﺗﻨﻬﺎ ﺧﻮﺩﺵ ﺭﺍ ﻣﺴﺘ&= #65240;ﻞ ﺩﺭ ﺗﻔﮑّﺮ ﻭ ﺻ&= #65166;ﺣﺐ ﻫﺮ ﻫﻨﺮ'ﻭ ﺑﺎ ﺍ= ;ﻓﮑﺎﺭ ﻭ ﺁﺯﺍﺩﻯ ﺗﺼﻮ&= #65197; ﻣﻴﮑﻨﺪ.ﮐﻪ ﺍﻳ&= #65254; ﺧﻮﺩﻓﺮﻳﺒﻰ ﺑ&#= 65200;ﺭﮒ ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166;ﻯ ﻏﻴﺮ ﺍﻟﻬﻰ ﺍﺳ&= #65174;. ﮔﻮﺋﻰ ﻧﺸﺨﻮﺍ&#= 65197; ﻓﻀﻮﻟﺎﺕ ﺩﻳﮕ&#= 65198;ﺍﻥ ﺑﺪﺗﺮ ﺍﺯ ﺧﻮﺩ = ﻣﻴﮑﻨﺪ. ﻭ ﭼﺸﻢ ﺑﺴﺘﻪ ﺑ= ﺪﻭﺭ ﻣﺪﺍﺭﻯﻤﻴﮕﺮ= 5193;ﺩ'ﻭ ﺗﺼﻮﺭ ﺣﺮﮐﺖ ﺑ&= #64345;ﻴﺶ ﺩﺍﺭﺩ <o:p></o:p> ﮔﻮﺗﻪ ﻣ= ;ﻴﮕﻮﻳﺪ'ﻭﻗﺘﻰ ﺍﻟﻬﺎﻡ ﻧﺎﮔﻬ&#= 65166;ﻧﻰ ﻭﺍﺭﺩ ﻣﻴﺸﻮﺩ'&= #65235;ﮑﺮ ﻣﻴﮑﻨﻰ ﮐﻪ ﺗﻮ = ﻭﺍﺳﻄﻪﺍﻯ ﺑﻴﺸﺘﺮ ﻧﻴﺴﺘ&#= 65264;.ﻭﺯﺑﺎﻥ ﺣﺎﻝ ﻧﻴﺮﻭﻯ ﻓ&= #65166;ﺋﻘﻰ ﺑﺮ ﻃﺒﻴﻌﺖ ﻣﻴ&= #65170;ﺎﺷﻰ. ﮐﻪ ﺑﺮﺍﺳﺘﻰ ﺗ&= #65252;ﺎﻡ ﻣﻮﺟﻮﺩﺍﺕ ﺑﻘ&#= 65262;ﻝ ﻗﺮﺁﻥ'ﻭﺳﻴﻠﻪ &= #65261;ﻭﺍﺳﻄﻪ ﺍﻧﺠﺎﻡ ﺧﻮﺍﺳ&#= 65176;ﻪ ﻫﺎﻯ ﺧﺪﺍﻭﻧﺪ &= #65259;ﺴﺘﻨﺪ.ﮐﻪ ﻣﻴﮕﻮﻳﺪ ﻫﺮ ﮐ&= #65166;ﺭﻯ ﮐﻪ ﺑﺨﻮﺍﻫﺪ ﺑ&= #64401;ﻨﺪ'ﺑﻮﺳﻴﻠﻪ= 5165;ﻯ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65194;. ﻭ ﺳﺎﻟﻚ ﻧﻴﺰ ﻭ= ﺳﻴﻠﻪ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭ ﻫﻢ ﺗﻤﺎﻡ ﺍﻧﺴ&= #65166;ﻧﻬﺎﻯ ﺭﺍ ﻣﻰ ﺑﻴﻨﻴﻢ'= ﮐﻪ ﺭﻓﻊ ﻧﻴﺎﺯ ﻳﮑ&= #65194;ﻳﮕﺮ ﻣﻴﮑﻨﻨﺪ. ﮐﻪ ﺧ= ﺪﺍﻭﻧﺪ ﺧﻮﺍﺳﺘﻪ ﺑﺎﺷ&#= 65194;.ﻭﻣﺘﻔﮑّﺮ ﻭ ﻫﻨﺮﻣﻨﺪ ﻧﻴ&= #65200; ﭼﻨﺎﻥ ﻣﻴﮑﻨﺪ. = ﺩﺭ ﺍﻳﻨﺠﺎ ﻭﺣﻰ ﺍ&= #65247;ﻬﻰ ﺑﺼﻮﺭﺕ ﻋﺸﻖ ﻭ = ﺟﻨﻮﻥ'ﻭ ﻣﺤﺮﻙ ﻭ ﻫﻴﺠﺎ&= #65253; ﺁﻭﺭ ﻣﻴﺒﺎﺷﺪ. = ﮐﻪ ﺑﻌﺪﺍ ﺻﺎﺣﺐ ﻭ&= #65187;ﻰ ﻭ ﺍﻟﻬﺎﻡ ﺧﻮﺩ&= #65197;ﺍ ﻣﺴﻤﻮﻉ ﻭ ﻣﻔﻬ&= #65262;ﻡ ﻣﻴﻴﺎﺑﺪ.ﮔﻮﺋ&#= 65264; ﺍﻧﺴﺎﻥ ﺑﺪﻭﻥ &= #65183;ﺴﺘﺠﻮ ﻫﺮﭼﻴﺰﻯ ﺭﺍ ﻣ&= #65268;ﻴﺎﺑﺪ.ﺍﻳﺪﻩ= 5165;ﻯﭼﻮﻥ ﺑﺮﻕ ﺩﺭ ﺫﻫﻦ ﻭ= ﺩﻝ ﻣﻰ= ﺟﻬﺪ'᥾= 1;ﺟﺎﻯ ﺗﺮﺩﻳﺪ ﻭﺍﺧﺘ&#= 65268;ﺎﺭﻯ ﺑﺮﺍﻯ ﺷﺨﺺ ﻧﻤ&= #65264; ﮔﺬﺍﺭﺩ. ﺍﻧﺴﺎ&= #65253; ﻫﺮﭼﻪ ﺣﻴﻮﺍﻧ&#= 65264; ﺗﺮ ﺑﺎﺷﺪ'ﺩﻭﺭ = ﺗﺮ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65203;ﺖ.ﮔﻮﺋﻰ ﺩﺭ ﻇﺎﻫﺮ ﻣﺨﺘ&= #65166;ﺭ ﺗﺮ ﻭﺁﺯﺍﺩ ﺗﺮ = ﻭﺧﻮﺩﺳﺮ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻫﺮ&= #64380;ﻪ ﺍﻧﺴﺎﻥ ﻣﻠﮑﻮ&#= 65175;ﻰ ﺗﺮ ﻭ ﻧﺰﺩﻳﮑﺘ&= #65198; ﺑﺨﺪﺍ ﻭ ﺑﺎ ﺗﺰ= ﮐﻴﻪ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5169;ﻴﺸﺘﺮ' ﻭ ﺗﻮﺳّﻠﺎﺕﻋ= 5170;ﺎﺩﻯ ﺑﺎﺷﺪ' ﺧﻮﺩ ﺭﺍ= بی اﺧﺘﻴﺎﺭﺗﺮ ﻣ= 5268;ﻴﺎﺑﺪ. ﮐﻪ ﺩﺭ ﺗﺴﻠﻴﻢ = ﺑﻮﺩﻥ ﺭﺍ ﻭﻇﻴﻔﻪ ﺧﻮ&= #65193; ﻣﻴﺪﺍﻧﺪ.ﺗﺎ ﺟ&= #65166;ﺋﻰ ﮐﻪ ﺍﻧﺴﺎﻥ ﺩﺭ = ﺧﻠﺴﻪ ﻭ ﺣﺎﻟﺖ ﺻﻤﺪﻳ&= #1617;ﺖ' ﺧﻮﺩﺭﺍ ﻫﻢ ﺩﺭ = ﻣﻴﺎﻥ ﻧﻤﻰ ﺑﻴﻨﺪ.ﮐﻪ = ﻫﺮﭼﻪ ﻣﻴﺸﻨﻮﺩ ﻭ ﺑﺪ&= #65247;ﺶ ﻣﻴﺮﺳﺪ'ﺧﺎﺭﺝ &= #65165;ﺯ ﺍﺭﺍﺩﻩ ﻭﺍﻧﺘ&#= 65224;ﺎﺭ ﻭ ﺗﻮﻗّﻊ ﺍﻭ ﺑ&= #65262;ﺩﻩ. ﻭ ﭼﻮﻥ ﺍﻧﻔﺠﺎ&= #65197;ﻯ ﺳﺨﺖ ﺑﻮﻯ ﺣﻤﻠ&= #65258; ﻣﻴﮑﻨﺪ'ﮐﻪ ﺿﻤ&= #65254; ﺑﻰ ﺍﺧﺘﻴﺎﺭﻯ'&= #65261; ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻣﻴ= ﺎﻥ ﻧﺪﻳﺪﻥ'ﻧﻴﺮﻭ&#= 65263; ﺍﻟﻬﻰ ﺩﺭ ﻭﻯ ﭘ= ﻴﺪﺍ ﻣﻴﺸﻮﺩ.<o:p></o:p> ﺍﺑﺪﺍﻉ= ﻫﻨﺮﻯ ﻭ ﺑﻴﺎﻥ ﺍﻟﻬﻰ'= ﻭ ﻫﺮ ﻓﮑﺮﻏﻴﺮ ﻣ&= #65256;ﺘﻈﺮﻩﺍﻭﻟﻴA= 166; ﺣﻮﺍﻟﻰ ﺗﺎﺯﻩ &= #65251;ﻴﻴﺎﺑﻨﺪ'ﮐﻪ ﺳﺎﺑﻘﻪﺍﻯ ﻫﻢ &= #65255;ﺪﺍﺷﺘﻪ ﺍﺳﺖ. ﺑﺎﻟﻌﮑس &= #65153;ثاﺭ ﺑﺰﺭﮔﻰ ﺭﺍ ﺍﺯ = ﻫﻨﺮﻣﻨﺪﺍﻥ ﺳﺮﺍﻍ ﺩﺍﺭﻳﻢ' = ﮐﻪ ﺁﺭﺍﻡ ﻭ ﺑﺎ ﺗﻔ= ﮑّﺮﻭ ﺗﺄﻧّﻰ ﺑﺪﺳﺖ &#= 65153;ﻣﺪﻩ'ﮔﺮﭼﻪ ﺍﺯ ﺷﻴﻄﺎﻥ ﻭ ﺍ= ﻟﻬﺎﻡ ﺷﺪﮔﺎﻥ ﺁﻥ ﺣﺮ&= #65235;ﻰ ﻧﺰﺩﻩ ﺍﻧﺪ.ﺩﺭ<= /span> </spa= n>ﺣﺎﻟﻴﮑﻪ ﺳʋ= 66;ﻟﮑﺎﻥ ﻋﺎﻣﻞ ﻭ ﺳﺎﻟﻢ = ﻭ ﻋﺎﺷﻖ' ﺑﺎ ﮐﻨﺘ= ﺮﻝ ﻧﻔس ﻧﻤﻰ ﺧﻮﺍ&#= 65259;ﻨﺪ'ﺍﺯ ﭘﻴﺶ ﺧﻮﺩ ﻭ ﺑﻤ= ﻴﻞ ﻭ ﻫﻮس ﺧﻮﻳﺶ'ﮐ&= #65166;ﺭﻯ ﺍﻧﺠﺎﻡ ﺑﺪﻫﻨ&#= 65194;.ﮐﻪ ﺩﺭﻭﻧﺸﺎﻥ ﺟﻮ&#= 65207;ﺶ ﻭ ﺑﻴﺮﻭﻧﺸﺎﻥ &= #65153;ﺭﺍﻡ ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ .= <o:p></o:p> ﭘ= ﻴﺮﻭﺍﻥ ﺭﻭﻣﺎﻧﺘﻴﺰﻡ'&#= 65251;ﺴؤﻝ ﺗﺮﻭﻳﺞ ﺍﻫﻤﻴ&#= 1617;ﺖ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ.&= #65267;ﻌﻨﻰ ﻋﺎﺭﻓﺎﻥ ﺍﻟﻬ&#= 65264;' ﻳﺎ ﺣﺘﻰ ﻣﺘﺸﺒ&= #1617;ﻬﺎﻥ ﺑﻌﺮﻓﺎ'ﺍﺯ ﮐﺸ&= #65268;ﺸﺎﻥ ﻭ ﺁﺧﻮﻧﺪﻫﺎ'ﺍ&= #65247;ﻬﺎﻡ ﺭﺍ ﻣﻄﺮﺡ ﻣﻴﮑ&= #65256;ﻨﺪ.ﺯﻳﺮﺍ ﺃﻧﺒﻴﺎ ﻭ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ' ﻫﻤﻴﺸﻪ = ﭼﻨﻴﻦ ﮔﻔﺘﻪﺍﻧﺪ.ﻭ ﺑ&= #65228;ﻨﻮﺍﻥ ﻳﻚ ﻫﻨﺮﻣﻨﺪ ﺍ&= #65247;ﻬﻰ'ﺍﺯ ﺍﺭﺍﺩﻩ ﺧﻮﺩ ﺻ&= #65188;ﺒﺖ ﻧﮑﺮﺩﻩﺍﻧﺪ.ﻭ &= #65259;ﺮﭼﻪ ﮔﻔﺘﻪﺍﻧﺪ'ﺍﺯ &= #65165;ﻟﻬﺎﻡ ﻭﻭﺣﻰ ﻭ ﺩﺍﺩﻩ = ﻫﺎﻯ ﺍﻟﻬﻰ ﮔﻔﺘﻪﺍ&#= 65255;ﺪ.ﻭﺁﻧﺮﺍ ﻭﺍﺭﺩ ﺍﻟﻬﻰ ﻣ&= #65268;ﺨﻮﺍﻧﻨﺪ. ﻓﮑﺮ ﺍﻟﻬﺎﻡ ﺑ&= #65198;ﺍﻯ ﻣﺪﻋﻴﺎﻥ ﻫﻨﺮ' = ﮐﻪ ﺷﺎﻳﺪ ﻫﻢ ﻫﻨﺮ&= #65251;ﻨﺪ ﻧﺒﺎﺷﻨﺪ' ﻓﺮﺻ&= #65174; ﺩﺍﺭﻧﺪ'ﮐﻪ ﺗﻈ&= #65166;ﻫﺮ ﺑﺎﻳﻨﮑﻪ ﺻﺎﺣ&#= 65168; ﮐﺸﻒ ﻭ ﺷﻬﻮﺩ ﻭ= ﺧﻴﺎﻟﺎﺕ ﻭﺍﺭﺗﺒﺎﻃﺎﺕ &#= 65165;ﻟﻬﻰ ﻭ ﺻﺎﺣﺐ ﻭﺣﻰ ﻫ= ﺴﺘﻨﺪ.ﮐﻪ ﺷﺎﻳﺪ ﻫﻢ ﻋﻴﺐ = ﮐﺎﺭ ﺧﻮﺩﺭﺍ ﺑﻌﻬﺪ&#= 65257; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﻴﮕﺬﺍﺭﻧﺪ. ﺍﻣﺎ ثاﺑﺖ ﻧﻴ= 5204;ﺖ'ﮐﻪ ﺍﻳﻨﺎﻥ ﻫﻤﺎﻥ &= #65165;ﺭﺗﺒﺎﻁ ﺍﻟﻬﻰ ﭼﻮﻥ ﻋﺎ&= #65197;ﻓﺎﻥ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﻨﺪ.ﻭ ﺗﻨﻬ&= #65166; ﺑﻴﺎﻥ ﺍﺣﻮﺍﻝ &= #65207;ﻬﻮﺩﻯ ﺧﻮﺩ'ﻭ ﻳﺎ ﺑﺮﺭ= ﺳﻰ ﺍﻓﮑﺎﺭ ﻭ ﺍﻋﻤ&= #65166;ﻝ ﻭ ﮔﻔﺘﺎﺭﻫﺎﻯ &= #65153;ﻧﻬﺎﺑﺮﺍﻯ ﺻﺎﺣﺒﺎﻥ ﻭﺣﻰ &= #65165;ﻟﻬﻰ ﺭﻭﺷﻦ ﻣﻴﮑﻨﺪ.&= #64400;ﻪ ﭼﻘﺪﺭ ﺍﻳﻨﺎﻥ &= #65211;ﺎﺣﺐ ﻣﻘﺎﻣی الهی هستند. ﺍﻟﺒﺘ᥽= 8;ﻫﻤﻪ ﻗﺪﺭﺕ ﺗﺨﻴّﻠ= 5264; ﺩﺍﺭﻧﺪ'ﮐﻪﺑﺮ&#= 65187;ﺴﺐ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻞ &= #64394;ﻧﺘﻴﻚ ﺭﻭﺣﻰ ﻭ ﻓﺼﻞ ﻧ= ﻮﻉ ﺑﺸﺮﻯ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ.ﻭ ﻧﻴﺰ ﮔﺎﻫﻰ ﺭؤ&#= 65267;ﺎﻫﺎﻯ ﺩﺭ ﺑﻴﺪﺍﺭﻯ' ﻭ= ﺣﺪﻳث ﻧﻔس ﻭ ﺻﺤﺒﺖ ﺑ&= #65166; ﺧﻮﻳﺸﺘﻦ ﺩﺍﺭ&#= 65255;ﺪ.ﮐﻪ ﺳﺮﺍﺳﺮ ﻧﺘﻴﺠ&#= 65258; ﻣﻘﺎﻡ ﺭﻭﺍﻧﻰ &= #65261; ﺩﺭﺟﻪ ﭘﺎﮐﻰ ﺍ&= #65199; ﻋﻘﺪﻩ ﻫﺎ ﻭ ﻋﻘ= ﻴﺪﻩ ﻫﺎﻯ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺷﺎ= ﻳﺪ ﻫﻢ ﺩﻭﭼﺎﺭ ﺍﻋ&= #65176;ﻴﺎﺩ ﺍﻳﻦ ﺍﺣﻮﺍﻝ ﺑ&= #65166; ﺣﺪﻳث ﻧﻔس ﺷﻮ= 5255;ﺪ'ﮐﻪ ﺑﺎ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﺧﻮﺩ ﺻﺤﺒﺖ ﻣﻴ&= #64401;ﻨﻨﺪ.ﻭﻟﻰ ﺁﻧﺮﺍ ﻭﺣﻰ ﺍﻟ&= #65260;ﻰ ﺍﻟﻬﺎﻡ ﺍﻟﻬﻰ &= #65251;ﻴﺪﺍﻧﻨﺪ. <o:p></o:p> ﺩﺭ ﻫﻨﺮ= ;ﻣﻨﺪﺍﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﻭ ﻏ= ﻴﺮ ﺍﻟﻬﻰ ﻧﻴﺰ'ﮐﻪ = ﺩﻭﭼﺎﺭ ﻫﻤﻴﻦ ﻋﻘﺪﻩ ﻫ&= #65166; ﻭ ﻋﻘﻴﺪﻩ ﻫﺎ ﺩ= ﺭ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﻫﺴﺘﻨﺪ'ﺍﻧﺤﺮ&#= 65165;ﻓﺎﺕ ﻭ ﺣﺘﻰ ﻧﺪﺍﻧﺴ&= #65176;ﻪ ﺍﻋﺘﺮﺍﻓﺎﺗﻰ &#= 65193;ﺍﺭﻧﺪ ﮐﻪ ﺗﺄﮐﻴﺪﻯ ﺑ&= #65198; ﺍﺣﻮﺍﻝ ﺧﻮﺩ'ﺍ&= #65199; ﺍﻣﻮﺭ ﺻﺎﺩﻕ ﻭ = ﺗﻠﻘﺎﺋﻰ ﻭ ﺗﻠﻘﻴﻦ ﻭﺗﺨ&= #65268;ّﻠﺎﺕ ﺑﺎﺻﻄﻠﺎﺡ ﺍﺑ&#= 65194;ﺍﻋﻰ ﻣﻴﮑﻨﻨﺪ. ﻭ ﻫﻨ= ﺮﻣﻨﺪ ﺻﺤﺒﺖ ﺍﺯ ﺩﺭﻳ&= #65166;ﻓﺖ ﺍﺯ ﺩﺭﻭﻥ ﺧﻮﺩ = ﻣﻴﮑﻨﺪ.ﮐﻪ ﻧﺎﻡ ﻭﺣﻰ ﻭ ﺍﻟ= ﻬﺎﻡ ﺑﺮ ﺁﻥ ﻣﻴﮕﺬﺍ&= #65197;ﺩ ﻭﺑﺮﺣﺴﺐ ﺍﺣﻮ&#= 65165;ﻝ ﺧﻮﺩ ﺑﻮﺩﻩ'ﻭ ﺭ= ﺑﻄﻰ ﺑﺠﺎﻣﻌﻪ ﻭ ﺗﺎ&= #65197;ﻳﺦ ﺑﺸﺮﻯ ﻧﺪﺍﺭﺩ. = ﺍﻟﺒﺘﻪ ﺍﻳﻦ ﺍﻋﺘﺮﺍﻓ&#= 65166;ﺕ ﻣﻔﻴﺪ ﻣﺤﻘﻘﺎ&#= 65253; ﺳﺎﻳﮑﻮﻟﻮﮊﻯ &#= 65251;ﻴﺒﺎﺷﺪ. ﮔﻮﺋﻰ ﺑﻴﻤﺎﺭ &= #65175;ﺮ ﺍﺯ ﺩﻳﮕﺮ ﺍﻧﺴ&= #65166;ﻧﻬﺎﻯ ﺑﻴﻤﺎﺭ ﺩﺭ ﺭﻭ&= #65165;ﻥ ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﻧ= ﺒﺎﻳﺪ ﺯﻳﺎﺩ ﺑﺎﻳﻦ ﺍ&= #65193;ﻋﺎﻫﺎ ﺗﻮﺟّﻪ ﮐﺮﺩ. ﻳ&= #65228;ﻨﻰ ﺑﺤث ﺧﺪﺍ ﻭ ﺍﻟ&= #65260;ﺎﻡ ﺭﺍ'ﺩﺭ ﮐﺎﺭ ﻫﻨ= ﺮ ﻭ ﻋﻠﻢ ﻭ ﺯﻧﺪﮔ= ﻰ ﺍﻧﺴﺎﻥ'ﻭ ﺁﻳﻨ&= #65194;ﻩ ﻫﺎﻯ ﭘس ﺍﺯ ﻣﺮ&= #64402; ﭘﻴﺶ ﮐﺸﻴﺪ.ﮐﻪ = ﻫﻤﻪ ﻓﻠﺴﻔﻪ ﻫﺎﻯ ﻣ&= #65166;ﺩﻯ ﭼﻨﻴﻦ ﺩﺳﺘﻮﺭ &= #65251;ﻴﺪﻫﻨﺪ. ﺍﻳن گوﻧﻪ ﻣﻄA= 166;ﻟﻌﺎﺕ ﺗﻨﻬﺎ ﻧﻤﻰ ﺗﻮ&= #65165;ﻧﺪ ﺍﺭﺯﺵ ﻭ ﻧﻮﻉ ﻣ= ﮑﺎﻧﻴﺰﻡ ﮐﺎﺭﻫﻨﺮﻯ'ﻭ ﺗ&= #65236;ﮑّﺮ ﮐﺴﻰ ﺭﺍ ﻧﺴﺒﺘ&= #65166; ﺭﻭﺷﻦ ﮐﻨﺪ.ﻭ ﺍ= ﺯ ﺗﺠﺮﺑﻴّﺎﺕ ﺷ= 5192;ﺼﻰ ﻭ ﺍﺣﻮﺍﻝ ﺧﺎﺹ = ﺁﻧﻬﺎ ﺑﺎ ﺧﺒﺮ ﺷﺪ. ﻭ ᤢ= 4;ﺮﺩﻩ ﻫﺎﺋﻰ ﺍﺯ ﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﺧﻮﺩ ﺑﺮﺩﺍﺭﻧ&#= 65194; . ﺍﻳﻦ ﺍﻋﺘﺮﺍﻓ= ﺎﺕ ﻣﺨﻠﻮﻃﻰ ﺑﺎ ﺗ&= #65262;ﺟﻴﻬﺎﺕ ﻋﻘﻠﻰ ﻭﺗﺨﻴّ= 5248;ﻰ ﮐﺎﺫﺏ ﻭ ﻧﺎﺭﺳ&= #65166;ﺋﻰ ﺷﺨﺺ ﻣﻴﺒﺎﺷﺪ &= #65165;ﻟﺒﺘﻪ ﺍﻳﻦ ﺍﺩﻋﺎﻫﺎ&#= 65263; ﻫﻨﺮﻯ ﻭ ﻧﻮﺁﻭ&= #65197;ﺍﻥ ﮐﺬﺏ ﻧﻴﺴﺖ'ﺩﺭ = ﺳﻄﺢ ﻋﻘﻞ ﻓﺼﻞ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺁﻧﻬﺎ ﺃﻣﺮﻯ ﻃ&= #65170;ﻴﻌﻰ ﻭ ﺩﺭﺳﺖ ﺍﺳﺖ ﻭ= ﻟﻰ ﻧﺎﻗﺺ ﺍﺳﺖ.ﮐﻪ = ﺍﻧﺴﺎﻥ ﺩﺭ ﻫﺮ ﻣﺮﺣﻠﻪ = ﺗﮑﺎﻣﻞ ﺭﻭﺍﻧﻰ ﻭ ﻓﮑﺮ&= #65263; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﺑﺎﻳﺪ ﺑﭙﺬﻳﺮ&#= 65193; ﮐﻪ ﺩﺭﺳﺖ ﻓﮑﺮ = ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﻣﻨﺎﺳﺐ ﻣﺮﺍﺗ&#= 65168; ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﺑﺎﻟﺎﺗﺮﻧﻴﺴ= 5174;'ﭼﻪ ﺭﺳﺪ ﺑﺮﺍﻯ ﺗﻮ&= #65247;ﺪ ﻣﺠﺪﺩ ﺑﺠﻬﺎﻥ &= #65193;ﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺳﻮﭘﺮ ﻣﻦ ﻫﺎ ﭼ= ﻪ ﺳﻮﺩ ﺩﺭ ﻧﻮﻉ ﻓ= ﻮﻕ ﺑﺸﺮﻯ ﻣﺘﻮﻟﺪ &= #65207;ﺪ' ﻭ ﮐﺎﻣﻠﺎ ﮐﻢ ﻋ= ﻘﻞ ﻧﺴﺒﺖ ﺑﺪﻳﮕﺮ&#= 65165;ﻥ ﺑﻮﺩ. ﮐﻪ ﻫﻢ ﺍﮐ= ;ﻨﻮﻥ ﻧﻴﺰ ﺩﺭ ﺍﻧﺴﺎ&= #65255;ﻬﺎﻯ ﺑﺸﺮﻯ ﻣﻰ ﺑﻴﻨ&= #65268;ﻢ.ﮔﻮﺋﻰ ﺭﻭﺣﻰ ﺣﻘﻴﺮ ﺩ&= #65197; ﻗﺎﻟﺐ ﻧﻴﮑﻮ ﻭ = ﻧﺎﺷﺎﻳﺴﺖ ﻣﺘﻮﻟﺪ ﺷﺪﻩ'ﮐ&= #65258; ﮐﻢ ﻋﻘﻞ ﺍﺳﺖ.ﻭ= ﺍﻟّﺎ ﺭﻭﺡ ﻗﻮﻯ ﺩﺭ ﺻ= ﻮﺭﺕ ﺟﺴﻤﻰ ﺿﻌﻴﻒ'ﺩ&= #65247;ﻴﻞ ﻗﺪﺭﺕ ﻋﻘﻠﻰ ﻧ&= #65268;ﺮﻭﻣﻨﺪ ﺷﺨﺺ ﺍﺳﺖ.ﮔﻮﺋ&= #65264; ﺩﺧﺘﺮﻯ ﭼﻮﻥ ﺯ&= #65267;ﺒﺎ ﺑﻮﺩ ﺩﺭس ﺩﺭﺳ&#= 65176;ﻰ ﻫﻢ ﻧﺨﻮﺍﻧﺪ'ﻭ = ﺑﺰﻳﺒﺎﺋﻰ ﺧﻮﺩ ﻣﻐﺮﻭﺭ ﺑ&= #65262;ﺩ.ﻭ ﺩﺧﺘﺮﻯ ﮐﻪ ﺯﺷ&= #65174; ﺍﺳﺖ ﻭ ﻧﻤﻴﺘﻮ&= #65165;ﻥ ﺍﻇﻬﺎﺭ ﻭﺟﻮﺩ &= #65169;ﻴﻦ ﺩﻳﮕﺮﺍﻥ ﮐﻨﺪ' = ﻧﺎﭼﺎﺭ ﺩﺭس ﺩﺭﺳﺘﻰ ﻣ&#= 65268;ﺨﻮﺍﻧﺪ ﻭ ﺩﺍﻧﺸﻤﻨﺪ ﻣ&= #65268;ﺸﻮﺩ ﮐﻪ ﺟﺒﺮﺍﻥ ﻧﻘ&= #65210; ﺟﻤﺎﻝ ﺍﻭ ﺑﺎﺷ&= #65194;. ﺗﻤﺎﻡ ﺍﻳﻦ ﺍﺩ&= #65227;ﺎﻫﺎ ﺍﺯ ﻣﮑﺎﻧﻴﺰﻡ &= #65261; ﺍﺯ ﺳﻄﺢ ﻣﻘﺎﻡ = ﺗﮑﺎﻣﻞ ﺭﻭﺍﻧﻰ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﺷﺨﺺ'ﺩﺭ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﺍﻭ ﺍﺳﺖ = ﻭ ﻋﻴﺐ ﮐﺎﺭ ﺁﻧﺎ&= #65253; ﺑﻰ ﺧﺒﺮ ﺑﻮﺩﻥ = ﺁﻧﻬﺎ' ﺍﺯ ﻧﻘﺶ ﻧﺎﺧﻮ&= #65193;ﺁﮔﺎﻩ ﻋﻘﺪﻩ ﺩﺍﺭ ﻣﻴ&= #65170;ﺎﺷﺪ. ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﺍ&= #65267;ﻦ ﻋﻘﺪﻩﻫﺎ ﺭﺍ ﺑ&= #65192;ﻮﺑﻰ ﻣﻰ ﺑﻴﻨﻨﺪ'ﻭ ﺣ= ﺘﻰ ﭘﺰﺷﻚ ﻣﻌﺎﻟﺞ &= #65197;ﻭﺍﻥ ﺩﺭﻣﺎﻧﻰ ﻣﻴﺸ&#= 65262;ﻧﺪ' ﮐﻪ ﺧﻮﺩﭘﺰﺷﻚ &= #65259;ﻨﻮﺯﺗﺰﮐﻴﻪ ﻧﻔس ﻭ ﺷﻔﺎﻯ ﺭ&= #65261;ﺍﻧﻰ ﻧﺪﺍﺭﺩ.<o:p></o:p> ﺍﻋﺘﺮﺍ= ﻓﺎﺕ ﺭﻭﺳﻮ ﻭ ﮔﻮﺗﻪ = ﻣﺪﺍﺭﻙ ﺗﺎﺭﻳﺨﻰ ﺩﺭﺳ&#= 65176;ﻰ ﻧﻴﺴﺘﻨﺪ ﻳﺎ ﺍ&= #65267;ﻨﮑﻪ ﮔﻮﺍﻫﻰ ﻫﺎﻯ ﺳ&= #65166;ﻳﮑﻮﻟﻮﮊﻳﻚ ﺩﺭﺳﺘﻰ ﺑﻮﺩﻩ &= #65169;ﺎﺷﻨﺪ.ﻧﺎﻗﺪ= 5267;ﻦ ﺑﻰ ﺧﺒﺮ ﺍﺯ ﺣﺎ= ﻝ ﺧﻮﺩﺷﺎﻥ ﭼﮕﻮ&#= 65255;ﻪ ﺣﻖ ﺍﻇﻬﺎﺭ ﻧﻈ&= #65198; ﺩﺭ ﺑﺎﺭﻩ ﺭﻭﺍ&= #65253; ﺩﻳﮕﺮﺍﻥ ﺩﺍﺭ&#= 65255;ﺪ.ﮔﺮﭼﻪ ﺩﺭ ﺍﻳﻦ ﺍﻋﺘﺮ&= #65165;ﻓﺎﺕ ﺻﺮﺍﺣﺖ ﻭ ﻣﻮﺿ&= #65262;ﻋﻴّﺖ ﻇﺎﻫﺮﻯ ﻫﺴﺖ.ﺯ&= #65267;ﺮﺍ ﺑﺪﺍﻥ ﺍﻳﻤﺎﻥ &= #65193;ﺍﺭﻧﺪ. ﺯﻳﺒﺎﺋﻰ ﺷﻨﺎ&#= 65203;ﺎﻥ ﺍﺯ ﻫﻠﻮﻳﺰﻡ ﻭ = ﻫﻠﻮﻳﻦ ﻭﻫﻠﻮﺳﻪ'ﻳﺎ ﻫ&= #65252;ﺎﻥ ﺧﻠﺴﻪ ﺭﻭﻯ ﻭﺍ&= #65239;ﻌﻰ ﺭﻭﺳﻮ ﺭﺍ ﻧﺸﺎ&= #65253; ﻣﻴﺪﻫﺪ.ﻭ ﻧﻪ ﺍ= ﻋﺘﺮﺍﻓﺎﺕ ﺻﺎﺩﻕ.ﮐﻪ ﻫﺮﮔ&= #65200; ﻧﻤﻴﺘﻮﺍﻥ ﮐﻨ&#= 65176;ﺮﻝ ﻭ ﺳﺎﻧﺴﻮﺭ ﺧﻮ&= #65267;ﺸﺘﻦ ﻧﮑﺮﺩ.ﻭ ﺍﺻﻄﻠ&= #65166;ﺣﺎ ﺧﻮﺩﺭﺍ ﺭﺳﻮﺍ &= #65255;ﻨﻤﻮﺩ.ﻭ ﺗﻨﻬﺎ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﻳﻦ ﻣﺸﮑﻠﺎﺕ</= span> </spa= n>ﺭﺍ ﻣﻴﺪﺍﻧʋ= 94;.ﻭ ﺍﮔﺮ ﺩﺭ ﺳﻠﻮﻙ = ﺗﺨﻠﻴﻪ ﻭ ﺗﺰﮐﻴﻪ ﻧﻔس &= #65197;ﻭﺍﻥ ﺑﺸﻮﺩ' ﺁﻧﮕﺎﻩ = ﺗﺠﻠﻴﻪﻫﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺍﻟ&#= 65260;ﻰ ﺳﺮ ﻣﻴﺮﺳﻨﺪ.ﻭ&= #65259;ﺮ ﮐﺪﺍﻡ ﺩﺭ ﻳﻚ ﺗ= ﺰﮐﻴﻪ ﻋﻤﻴﻖ ﺗﺮ ﺍﺯ ﻗ= ﺒﻞ ﻭﺟﻬﺎﻧﻰ ﻋﻘﻞ &= #65261; ﺻﻔﺎﺕ ﻭ ﺍﺧﻠﺎ&= #65237; ﺍﻟﻬﻰ ﺗﺮ ﺩﺍﺭ&= #65193;. ﻣﻌﻤﻮﻟﺎ ﭘﺎﺳ&#= 65190; ﻫﻨﺮﻣﻨﺪﺍﻥ ﺩ&#= 65197; ﺑﺎﺭﻩ ﺍﺑﺪﺍﻋ&#= 65166;ﺕ ﻫﻨﺮﻯ ﺧﻮﺩ' ﻫﻤ= ﺮﺍﻩ ﺗﻤﺴﺨﺮ ﻭ ﺗﻮﺍ&= #65215;ﻊ ﻭ ﮐﺬﺏ ﻭﻭﻫﻢ ﺑ= ﺎﻃﻞ'ﻭ ﻣﺒﺎﻟﻐﻪ ﺩﺭ ﻧ&= #65268;ﮑﻮﺋﻰ ﻭ ﻣﺨﻔﻰ ﮐﺎﺭﻯ = ﺷﺪﻳﺪ ﺍﺯ ﺯﺷﺘﻰ ﻫﺎ ﻭ= ﻣﻌﺎﻳﺐ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺑ= ﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﻣﻴﮕ&#= 65262;ﻳﻨﺪ. ﻭﻟﻰ ﺷﻨﻮﻧﺪﻩ &= #65231;ﻴﺮ ﺳﺎﻟﻚ ﮔﺮﻓﺘﺎ&#= 65197; ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65255;ﻰ ﺧﻮﺩ'ﻭ ﺗﺸﺘﺖ ﺍ= ﻓﮑﺎﺭ ﺑﺮﺣﺴﺐ ﺳﻠﺴﻠ&#= 65258; ﺧﻮﻳﺶ ﺍﻳﻦ ﺗﻮ&= #65183;ﻴﻬﺎﺕ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺭ&#= 65165; ﻣﻴﺸﻨﻮﻧﺪ'ﻭ ﭼ&= #65268;ﺰﻯ ﻧﻤﻰ ﻓﻬﻤﻨﺪ.ﻳ&= #65166; ﻧﺎﺩﺭﺳﺖ ﺭﺍ ﺑ&= #65166;ﺯ ﻧﺎﺩﺭﺳﺖ ﺗﺮ ﻣ&= #65268;ﻔﻬﻤﻨﺪ. ﻭﻗﺘﻰ ﮐﻪ ﺍﺯ ﺳ= ﺮﭼﺸﻤﻪ ﻭ ﻣﻨﺒﻊ ﻳﻚ ﺃث&= #1585; ﻫﻨﺮﻯ ﻣﻴﭙﺮﺳ&#= 65268;ﻢ' ﮐﻪ ﺍﺯ ﮐﺠﺎ ﺗﻘ= ﻠﻴﺪ ﮐﺮﺩﻩ' ﻳﺎ ﺍﻟﻬ= ﺎﻡ ﮔﺮﻓﺘﻪ'ﮐﻤﺘﺮ &= #65169;ﺪﺭﺳﺘﻰ ﺍﺯ ﺳﺮﭼﺸﻤﻪ ﻫ&= #65166;ﻯ ﻫﻨﺮ ﺧﻮﺩ ﻣﻴﮕ&= #65262;ﻳﻨﺪ ﻭ ﻋﻤﻠﺎ ﮐﺎﺭ ﺗ= ﻘﻠﻴﺪ ﻫﺎ ﺭﺍ'ﺩﻳﮕﺮﺍ&= #65253; ﺑﻰ ﺧﺒﺮ ﺍﺯ ﻣﻨ= ﺒﻊ ﺗﻔﮑّﺮ ﺁﻥ'ﺃﻣ&#= 65198;ﻯ ﺍﻧﺘﺰﺍﻋﻰ ﻣﻴ&#= 65192;ﻮﺍﻧﻨﺪ.ﻭ ﺍﻟّﺎ ﻫﻨﺮﻣﻨ= 5194; ﻭﺍﻗﻌﻰ ﺩﺭ ﺍﺑ&= #65194;ﺍﻉ'ﺑﺎﻳﺪ ﺗﺎﺭﻳﺦ ﺍﺑﺪﺍ&#= 65227;ﺎﺕ ﻭ ﺗﺪﺭﺝ ﺗﻐ= ﻴﻴﺮﺍﺕ ﻭ ﺗﮑﺎﻣﻠﺎﺕ ﻫ&= #65256;ﺮﺍﻭ ﺭﺍ ﺑﺮﺭﺳﻰ ﮐﺮ&= #65193;.ﺗﺎ ﺍﺑﺪﺍﻉ ﺁﺧﺮ ﺭ&= #65165; ﺍﺯ ﺍﻭ ﺩﺍﻧﺴﺖ.= ﻭ ﺍﻟّﺎ ﺍﺑﺪﺍﻋ= 5264; ﻧﺸﺪﻩ ﮐﻪ ﺗﮑﺎ&= #65251;ﻠﻰ ﻫﻢ ﺩﺭﺁﻥ ﻧﻴﺴ&= #65174;. ﺩﺭ ﺍﺑﺪﺍﻉ ﺍﻧ&= #65240;ﻠﺎﺏ ﻭ ﺟﻬﺶ ﺩﺭ ﺳﻄﺢ= ﻓﮑﺮ ﻭﮐﺎﺭ ﻫﻨﺮﻯ ﺩ&= #65267;ﺪﻩ ﻣﻴﺸﻮﺩ.ﻋﺠﺐ ﺍ&= #65267;ﻨﮑﻪ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳ&= #65190; ﺍﺗّﺤﺎﺩ ﻫﻨﺮ= 5251;ﻨﺪﺍﻥ ﺩﺭ ﺍﻳﻦ ﺍﺩﻋﺎ = ﺍﺳﺖ'ﮐﻪ ﻫﻤﮕﻰ ﻭﺳﻴﻠﻪ &= #65165;ﻟﻬﺎﻡ ﻫﺴﺘﻨﺪ.ﻭﻟ= ;ﻰ ﺍﺯ ﭼﻪ ﻣﻨﺒﻌﻰ ﺍﻟ&= #65260;ﺎﻡ ﮔﺮﻓﺘﻪﺍﻧﺪ'ﺣ&#= 65198;ﻓﻰ ﻧﻤﻰ ﺯﻧﻨﺪ.ﻭ ﻫ= ﻤﺎﻥ ﻣﺸﮑﻞ ﻓﻠﺎﺳﻔ&#= 65258; ﺍﻭﻟﻴﻪ ﻳﻮﻧﺎ&#= 65255;ﻰ ﺍﺳﺖ.ﮐﻪ ﺑﺮﺳﺮ = ﺳﺮﭼﺸﻤﻪ ﻣﻌﺮﻓﺖ'ﺍﺧﺘﻠ&#= 65166;ﻑ ﺍﺳﺎﺳﻰ ﭘﻴﺪﺍ &= #64400;ﺮﺩﻧﺪ.ﻭ ﻧﻪ ﺑﺮ ﺧﻮﺩ ﻣﻌ= ﺮﻓﺖ ﻭ ﺷﻨﺎﺧﺖ.ﻭ ﻋﺠ= ﻴﺐ ﺗﺮ ﺍﺗّﺤﺎﺩ ﺟ&#= 65166;ﻫﻠﺎﻥ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳ&= #65190;'ﮐﻪ ﺩﺭ ﺍﺗﺤﺎﺩ ﺍﻓ&= #64401;ﺎﺭ ﻭ ﻋﻘﺪﻩ ﻫﺎﻯ ﺧ= ﻮﺩ'ﺟﻬﺎﻥ ﺭﺍ ﺳﻮﺯﺍﻧﺪﻩ&#= 65165;ﻧﺪ. ﻭ ﻧﺎﻡ ﺁﻧﺮﺍ ﺍ= ﻧﻘﻠﺎﺑﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﻭﺳ&#= 65268;اﺴﻰ ﻭﻓﺮﻫﻨﮕﻰ ﻭﻣ&#= 65248;ّﻰ ﮔﺬﺍﺭﺩﻩﺍﻧﺪ.<o= :p></o:p> ﺩﺭ ﻫﻨﺮ= ;ﻫﺎﻯ ﺗﺸﮑﻴﻠﻰ ﮐﻪ ﺩ&= #65165;ﺭﻯ ﺷﮑﻞ ﻭﻣﻮﺿﻮﻉ &= #65169;ﺎﺷﺪ' ﺑﻴﺸﺘﺮ ﻫﻨﺮﻣ&#= 65256;ﺪﺍﻥ ﺍﺯ ﻃﺒﻴﻌﺖ ﺗﻘ&= #65248;ﻴﺪ ﮐﺮﺩﻩ'ﻳﺎ ﺍﺳﺘ&= #65240;ﺮﺍ ﻭ ﺍﺳﺘﺨﺮﺍﺝ ﻭ&= #65165;ﻗﻊ ﮐﺮﺩﻩﺍﻧﺪ ﻭﺩ&#= 65197;ﻣﻌﺎﺷﺮﺕ ﺑﺎ ﻣﺮﺩﻡ' ﺍﻳﺪ= ﻩ ﻫﺎﻯ ﺧﻮﺩﺭﺍ ﺍ&= #65199; ﺁﻧﻬﺎ ﮔﺮﻓﺘﻪ&#= 65165;ﻧﺪ.ﮐﻪﻧﺎﻡ ﺍﻟﻬﺎﻡ ﺑﺮﺁﻥ &= #64404;ﺬﺍﺭﺩﻩﺍﻧﺪ.= 5261; ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﺗ&= #65192;ﻠﻴﻪ ﻫﺮﭼﻪ ﻋﻤﻴﻖ ﺗ&= #65198; ﺍﻓﮑﺎﺭ ﺍﻟﻬﻰ &= #65175;ﺮ ﺩﺍﺭﻧﺪ.ﻭﺍﻟّ= 5166; ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺍﻓﮑﺎﺭ ﺣﻘﻴﺮ&#= 65175;ﺮ ﻭﺣﻴﻮﺍﻧﻰ ﺗﺮ &= #65193;ﺍﺭﻧﺪ.ﮔﻮﺋﻰ ﺩﻳﻮﺍﻧﻪ ﻫﺎ ﻭ = ﮐﻢ ﻋﻘﻠﺎﻥ'ﻧﺘﺎﻳ&#= 65182; ﺗﻔﮑّﺮﺍﺕ ﺧﻮ= 5193; ﺭﺍ ﺑﻴﺎﻥ ﻣﻴﮑ&= #65256;ﻨﺪ.ﻭ ﻋﻤﻠﺎ ﮐﺎﺭﻫﺎ&#= 65263; ﻫﻨﺮﻯ ﮔﺬﺷﺘﻪ &= #65193;ﻳﮕﺮﺍﻥ ﺭﺍ ﻣﺤﺮﻙ ﺧﻮﺩ = ﮐﺮﺩﻩﺍﻧﺪ.ﻭ ﺍﮔﺮ ﺻﺎﺩﻕ ﺑﺎ&= #65207;ﻨﺪ.ﮔﺮﭼﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺗ&#= 65212;ﻮﺭ ﮐﺮﺩﻩﺍﻧﺪ' ﺗﻘ&= #65248;ﻴﺪﻯ ﮐﻪ ﺍﺯ ﻃﺒﻴﻌﺖ = ﻧﻤﻮﺩﻩﺍﻧﺪ' ﻗﺒﻠﺎ ﮐﺴﻰ ﭼﻨ&= #65268;ﻦ ﻧﮑﺮﺩﻩ.ﻭ ﺁﻧﻄ&= #65262;ﺭ ﺑﺮﺍﻯ ﮐﺎﺭ ﺧﻮ&= #65193;' ﺩﻧﺒﺎﻝ ﺍﺻﺎﻟ&#= 65174; ﻭ ﺳﺮﭼﺸﻤﻪ ﻣﻴ&= #65198;ﻭﻧﺪ.ﺷﺮﺍﻳﻂ ﻫﻨﺮﻯ ﺧﺎﺹﺑﺮ&#= 65261;ﺵﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ' ﮐﻪ ﺑﺮ ﺍﻭ= ; ﺩﻳﮑﺘﻪ ﮐﺮﺩﻩ. ﺍﮔﺮ ﺗﺠ= ﺮﺑﻪ ﻗﺒﻠﻰ ﺑﺮﺍﻯ ﻫ&= #65256;ﺮﻣﻨﺪ ﻧﺒﻮﺩﻩ ﺑﺎﺷﺪ' = ﻭ ﺍﮔﺮ ﺗﺠﺮﺑﻪ ﻗ&= #65170;ﻠﻰ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮﻯ = ﻧﻤﻰ ﺩﺍﺷﺖ'ﻧﻤﻰ ﺗﻮ&= #65165;ﻧﺴﺖ ﺍﻳﻨﻚ ﺑﺮﺩﺍﺷ&#= 65174; ﺧﻮﺩﺭﺍ ﺩﺭ ﻫﻨ&= #65198; ﺑﻴﺎﻥ ﻧﻤﺎﻳﺪ.&= #65261; ﺍﻳﻦ ﺗﻘﻠﻴﺪ ﺍ&= #65199; ﺩﻳﮕﺮﺍﻥ ﺍﺳﺖ' = ﮐﻪ ﺍﻭﺭﺍ ﻫﻨﺮﻣﻨ&#= 65194; ﮐﺮﺩﻩ ﺍﺳﺖ ﺣﺘ&= #65264; ﺩﺭ ﺍﻓﮑﺎﺭ ﺟﺪ&= #65267;ﺪ.ﻭ ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ &= #64400;ﻪ ﺍﻧﮑﺎﺭ ﺳﺎﺑﻖ &= #65267;ﺎ ﺍﺻﻠﺎﺡ ﻭ ﻳﺎ ﺗ= ﮑﻤﻴﻞ ﺷﺪﻩ ﻭ ﺗﺪﺭﺝ ﺗ= ﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﺩﺭ ﻓﮑ&= #65198; ﻭ ﻫﻨﺮ ﺗﻔﮑّﺮ &= #65261; ﺑﻴﺎﻥ ﺍﻓﮑﺎﺭ&#= 65205;ﺭﺍﺩﺍﺩﻩ'ﮐﻪ ﻓﻠﺎﺳﻔﻪ ﺍﻧﺠ&#= 65166;ﻡ ﻣﻴﺪﻫﻨﺪ ﻭ ﺣﺘ&= #65264; ﻣﺨﺎﻟﻒ ﺑﺎ ﺍﻓ&= #64401;ﺎﺭ ﺧﻮﺩ ﺳﺎﺯﻧﺪﻩ &= #65165;ﻓﮑﺎﺭ ﺟﺪﻳﺪ ﻣﻴﺸﻮﻧ&#= 65194;.ﻭ ﺑﻘﻮﻝ ﻣﻨﻄﻖ'ﻗ&= #65216;ﻴﻪ ﻋﮑس ﺧﻮﺩ ﺑﺨﻮ&#= 65193; ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ. = ﭼﻮﻥ ﻗﻀﻴﻪﺍﻯ ﭘﻴﺪ&#= 65165; ﺷﺪ. ﻭ ﺩﺭ ﻭﺍﻗﻊ= ; ﻫﻨﺮﻣﻨﺪﺍﻥ ﺗﻨﻬﺎ ﻳﻚ ﻗﺴﻤ&= #65174; ﮐﻮﭼﮑﻰ ﺍﺯ ﺧﻮ&= #65193; ﺁﻧﻬﺎ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ.ﻭﻫﻤﺎﻥ ﻧﻮﺳﺎﺯﻯ ﻭ ﺗﮑ&= #65198;ﺍﺭ ﺟﺪﻳﺪﺗﺮ ﺍﺳﺖ.&= #65261; ﭼﻮﻥ ﻫﻨﺮﻣﻨﺪ &= #65197;ﻭﻯ ﺍﻣﻮﺭﻯ ﮐﻪ ﺁﮔ&= #65166;ﻫﺎﻧﻪ ﻋﻤﻞ ﻣﻴﮑﻨﻨﺪ &= #65261; ﺗﻤﺮﮐﺰ ﺩﺍﺭﺩ'&= #65165;ﻣﻮﺭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65197;ﺍ </spa= n>ﻧﺎﺩﻳﺪﻩ ﻣʌ= 68;ﮕﻴﺮﺩ. ﮐﻪ ﺳﺎﺯﻧﺪﻩ ﮐ&= #65166;ﺭ ﻫﻨﺮﻯ ﺍﻭ ﺍﺳﺖ.= ﻭﻟﻰ ﻧﺴﻠﻬﺎﻯ ﺑﻌﺪ&#= 65263; ﻣﻴﺘﻮﺍﻧﻨﺪ ﺍ&#= 65267;ﻦ ﺗﺄثیرﺍﺕ ﺩﻳʄ= 05;ﺮ ﺭﺍ ﺩﺭﻳﺎﺑﻨﺪ. = ﺑﺎ ﮐﻮﺗﺎﻩ ﺷﺪﻥ ﺯ&= #65251;ﺎﻥ'ﻭ ﻣﻮﺿﻮﻋﻰ ﺷﺪﻥ &= #65169;ﺤث ﻳﻌﻨﻰ ﺁﺑﮋﮐﺘ&#= 65268;ﻮ ﺷﺪﻥ ﺁﻥ'ﺟﺴﺘﻦ = ﺭﺍﺑﻄﻪ ﻫﺮ ﺗﺄثیر ﻭﺗA= 156;ثّر ﺳﺎﺩﻩ ﻣﻴﮕﺮﺩ&#= 65193;.ﻭﻟﻰ ﺑﺎﺯ ﻣﺪﺍﻡ ﺍﺑ&= #65194;ﺍﻉ ﻭ ﻧﻮﺁﻭﺭﻯ ﻫﻤ&= #64381;ﻨﺎﻥ ﻣﻄﺮﺡ ﻣﻴﻤﺎﻧ&#= 65194;. ﻭﻣﺠﻤﻮﻋﻪﺍﻯ &#= 65197;ﺍ </spa= n>ﺩﻧﺒﺎﻝ ﺧﻮʋ= 93; ﻣﻰ ﮐﺸﺪ.<o:p></o:p> ﺩﺭ ﻧﻈﺮ= ;ﻳﻪ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻓ&= #65198;ﻫﻨﮕﻰ ﺗﻔﺴﻴﺮ ﺍﺑﺪﺍ&#= 65225; ﻫﻨﺮﻯ'ﻧﻘﺶ ﺟﺎ&= #65251;ﻌﻪ ﺩﺭ ﻋﻤﻞ ﺍﺑﺪﺍ&= #65225; ﺗﺄﮐﻴﺪ ﻣﻴﺸﻮ&#= 65193;.ﭼﻮﻥ ﺍﺑﺪﺍﻉ ﺟﺪﻳﺪ'&= #65227;ﺒﻮﺭ ﺍﺯ ﺳﻄﺢ ﻋﻘﻞ ﺟ= ﻤﻌﻰ ﺍﺳﺖ. ﻭ ﺩﺭ ﺑﺎﺯ= ;ﮔﺸﺖ ﻣﺠﺪﺩ ﺑﺴﻄﺢ ﻋ&= #65240;ل ﺠﻤﻌﻰ'ﻧﻮﺁﻭﺭ&#= 65263; هاﻯ ﺒﺎ ﺍﻟﻔﺎ= 5221; ﻭ ﻗﻮﺍﺭﻩﻫﺎﻯ &= #65227;ﻘﻞ ﺟﻤﻌﻰ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ'ﺑﺎﺯ ﻧﺎﻣﻔﻬﻮﻡ ﺩﻳ&#= 64405;ﺮﺍﻥ ﻣﻴﮕﺮﺩﺩ.ﺍﻳﻨ&#= 65184;ﺎ ﻫﻨﺮ ﺭﺍ ﺻ᥽= 6;ﻌﺘﻰ ﻣﻴﺪﺍﻧﻨﺪ'ﮐﻪ &= #65251;ﺤﺼﻮﻝ ﺟﻤﻊ ﺍﺳﺖ.ﻭ ﻣﻌ= ﻴﺎﺭﻧﻮﺁﻭﺭﻯ'&#= 65259;ﻤﺎﻥ ﻣﻌﻴﺎﺭﻫﺎﻯ ﻓ&#= 65198;ﻫﻨﮓ ﺟﺎﻣﻌﻪ ﺍﺳﺖ.ﮐ&= #65258; ﺑﺄﺻﻞ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﺧﻮﺩ ﺑﺼﻮﺭﺕ ﻧ&= #65262;ﺁﻭﺭﻯ ﺑﺎﺯﮔﺸﺘﻪ ﺍﺳ&#= 65174;. ﺩﺭ ﺗﻌﻠﻴﻢ ﻫﻨ&= #65198;' ﺳﺮﺍﺳﺮ ﺍﺯ ﺟﺎ&= #65251;ﻌﻪ ﻭ ﻣﻌﻠﻤﻴﻦ ﺁﻣ&= #65262;ﺧﺘﻪ ﻣﻴﺸﻮﺩ.ﺳﺎﻟﮑ&#= 65166;ﻥ ﻧﻴﺰ ﺭﺍﻩ ﺧﺪﺍ = ﻭ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65197;ﺍ'ﺍﺯ ﺭﻩ ﺭﻓﺘﮕﺎﻥ ﻳ&= #65166;ﺩ ﻣﻴﮕﻴﺮﻧﺪ ﻭ ﺩ&= #65197; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 1602; ﺒﺎ ﻫﻤﺎﻥ ﻣﻌﻴ&= #65166;ﺭﻫﺎﻯ ﺯﻳﺮﺩﺳﺘﺎﻥ ﺻ&#= 65188;ﺒﺖ ﻣﻴﺸﻮﺩ'ﺗﺎ ﺟﻠ&= #65168; ﻧﻈﺮ ﺁﻧﺎﻥ ﺷﻮ&= #65193;. ﺩﺭ ﻭﺍﻗﻊ ﺍﺑﺪ&= #65165;ﻉ ﺗﻠﻘﻴﻦ ﺃﻣﺮ ﺟ&= #65194;ﻳﺪﻯ ﺑﺰﺑﺎﻥ ﻗﺪﻳﻢ &= #65175;ﺮ ﺍﺳﺖ.ﻭ ﻫﺮ ﺻﻨﻌ= ﺖ ﻧﻴﺰ ﻗﻮﺍﻧﻴﻦ &= #65191;ﻮﺩ ﺭﺍ ﺩﺍﺭﺩ.ﻭﺫﻭ&= #65237; ﺟﻤﺎﻟﻰ ﺟﻤﻊ'ﺑ&= #65166;ﻳﺪ ﺩﺭ ﺍﻳﻦ ﻗﻮﺍﻧ&= #65268;ﻦ ﻭ ﻗﻮﺍﺭﻩ ﻫﺎ ﻗ= ﺮﺍﺭ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #65175;ﺎ ﺍﺻﻄﻠﺎﺣﺎﺕ ﻋ&#= 65248;ﻤﻰ ﺷﻮﺩ.ﻭ ﻣﻔﻴﺪ ﺑ= ﺮﺭﺳﻰ ﺗﺎﺭﻳﺨﻰ ﮔﺮﺩ&#= 65193;.ﻭ ﺁﻧﭽﻪ ﻫﺴﺖ.ﻭ ﻧ= ﻪ ﺑﻌﻨﻮﺍﻥ ﺫﻭﻕ &= #65153;ﻳﻨﺪﻩ ﻫﺎﻯ ﺟﺎﻣﻌﻪ. ﺻ= ﻨﻌﺖ ﻭ ﺗﮑﻨﻴﻚ'ﻣﺎﻧ&= #65256;ﺪ ﻃﺒﻴﻌﺖ'ﺫﺍﺗﺎ &= #65197;ﻧﮓ ﺍﺳﺘﺎﺗﻴﻚ ﺟﻤ&#= 65166;ﻟﻰ ﻧﺪﺍﺭﺩ.ﺑﻌﺪﺍ &= #65169;ﺎ ﺁثاﺭ ﻫﻨﺮﻣﻨA= 194;ﺍﻥ ﺟﻤﻴﻞ ﻭ ﺯﻳﺒﺎ = ﻣﻴﺸﻮﺩ. ﺯﻳﺮﺍ ﺟﺎﻣﻌﻪ &= #65193;ﺭ ﺍﻳﻦ ﺣﮑﻢ ﺍﺳﺘ&= #65166;ﺗﻴﻚ ﺟﻤﺎﻟﻰ ﻣﺸﺎﺭ&#= 64400;ﺖ ﺩﺍﺭﺩ.ﺁﻧﺎﻥ ﭘ&= #65204;ﻨﺪﻳﺪﻩﺍﻧﺪ'= 4400;ﻪ ﻧﺎﻡ ﺯﻳﺒﺎ ﺑﺮ&= #65153;ﻥ ﮔﺬﺍﺭﺩﻩ ﺷﺪﻩ. = ﺍﻟﺒﺘﻪ ﺑﺮﺍﻯ ﮐﺎﺭﻫﺎ&#= 65263; ﺑﺎﺯﺍﺭﻯ ﻭ ﮐﺴ&= #65168; ثرﻭﺕ'ﺩﺭ ﺑﺤث = 5175;ﮑﻨﻴﻚ ﺩﺭﺳﺖ ﺍﺳﺖ'ﻭﻟ&= #65264; ﺩﺭ ﺍﺑﺪﺍﻉ ﻓﮑ&= #65198;ﻯ ﻭﻫﻨﺮﻫﺎﻯ ﺑﺮ&#= 65175;ﺮ ﺍﺯ ﺳﻄﺢ ﻋﻘﻞ ﺟ= ﻤﻌﻰ'ﺳﺘﺎﻳﺶ ﺧﺪﺍﻭﻧﺪ ﻭ ﺍﻭ&= #65247;ﻴﺎ ﻟﺎﺯﻡ ﻣﻴﮕﺮﺩ&#= 65193;'ﻭ ﻧﻪ ﺳﺘﺎﻳﺶ ﭘﺎ&= #65163;ﻴﻦ ﺗﺮﻫﺎ.<o:p></o:p> ﺑﻨﻈﺮ ﻟ= ;ﺎﻟﻮ ﻣﺴﺄﻟﻪ ﺍﺭﺯﺵ &= #65183;ﻤﺎﻟﻰ ﺑﺴﺘﻪ ﺑﻨﻈﺮ ﺍ&= #65183;ﺘﻤﺎﻉ ﺍﺳﺖ. ﺑﺨﺼﻮﺹ ﺩ= ﺭ ﺍﺭﺯﺵ ﻣﺎﻟﻰ ﻭ = ﻗﻴﻤﺖ ﻳﻚ ﺃثر ﻫﻨﺮﻯ &#= 65261;ﻟﻰ ﺩﺭ ﺍﺭﺯﺵ ﺗﮑﺎ&= #65251;ﻞ ﻫﻨﺮﻯ ﻭ ᥷= 3;ﺭﺟﻪ ﺗﻌﺎﻟﻰ ﻫﺮ ﺍﺑ&= #65194;ﺍﻉ' ﺍﻳﻦ ﮐﺎﺭ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺖ ﻭﻧ&= #65258; ﺟﺎﻣﻌﻪ. ﺍﺭﺯﺵ = ﺟﻤﺎﻟﻰ ﺩﺭ ﻟﺬﺕ ﺯﻳﺒﺎ&= #65163;ﻰ ﺑﺮﺍﻯ ﻋﻮﺍم ا= 5203;ﺖ.ﺍﺭﺯﺵ ﺗﮑﻨﻴﮑﻰ ﻭ ﻋﻠ&= #65252;ﻰ ﻭ ﺍﺭﺯﺵ ﺗﮑﺎﻣ&= #65248;ﻰ ﻭ ﻋﻘﻠی هنر ﺍA= 247;ﻬﻰ' ﺧﺎﺭﺝ ﺍﺯ ﻫﻨﺮ = ﻣﺎﺩﻯ ﻭ ﺑﺎﺯﺍﺭﻯ ﻣﻴ&= #65170;ﺎﺷﺪ ﺗﺄثیر ﻣﻬﻢ ﺟA= 166;ﻣﻌﻪ ﺩﺭﻫﻨﺮ ﺑﺎﻧﺪ&#= 65165;ﺯﻩ ﺯﻣﻴﻨﻪ ﺍﺟﺘﻤ&#= 65166;ﻋﻰ ﻭ ﺗﺨﺼﺺ ﺩﺭﻫﻨ&= #65198; ﺻﻮﺭﺕ ﻣﻴﮕﻴﺮ&#= 65193; ﻭ ﻭﺍﻳﻦ ﺩﺭﻳﺎ&= #65235;ﺖ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;'ﻭﺭﺳﻴﺪﻥ ﺑﺮﺗﺮ ﺍﺯﺳﻄﺢ &= #65227;ﻘﻞ ﺟﻤﻌﻰ ﺍﺳﺖ.ﻟﺬ&= #65165; ﻫﻤﻴﺸﻪ ﺍﺭﺯﺵ &= #65183;ﻤﺎﻟﻰ ﻳﻚ ﺍﺭﺯﺵ ﺍﺟﺘ&= #65252;ﺎﻋﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﺍﺭ= ﺯﺵ ﺗﮑﺎﻣﻠﻰ ﺑﺎ ﺟ&= #65166;ﻣﻌﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ.ﺍﺭﺯﺵ ﻣﺎ&= #65247;ﻰ ﺑﺎ ﮐﺎﺭﺷﻨﺎﺳ&#= 65166;ﻥ ﺑﺎﺯﺍﺭ ﺭﻭﺯ ﺍ&= #65203;ﺖ ﻭ ﺍﺭﺯﺵ ﺗﮑﻨﻴ&= #64401;ﻰ ﺑﺎ ﻣﺼﺮﻑ ﮐﻨﻨ&= #65194;ﻩ ﻫﻨﺮ ﺍﺳﺖ. ﻫﻨﺮ= ﻣﻨﺪ ﺍﺯ ﻗﻮﺍﻧﻴﻦ ﺍ&= #65183;ﺘﻤﺎﻋﻰ ﻣﺴﻠﻂ ﺑﺮ ﺻﻨﻌ&= #65174; ﺑﺎ ﺧﺒﺮ ﻧﻴﺴﺖ.= ﺯﻳﺮﺍ ﻗﻮﺍﻧﻴﻦ ﺧﺎﺹ &= #65193;ﺭ ﺟﺎﻣﻌﻪ ﻳﮑﺴﺎ&#= 65253; ﻧﻤﻰ ﺑﺎﺷﺪ'ﮐﻪ = ﻧﺴﺒﻰ ﺍﺳﺖ.ﻟﺬﺍ ﻧﺒﺎ&= #65267;ﺪ ﺍﺑﺪﺍﻉ ﺭﺍ ﻣﺤ&= #65212;ﻮﻝ ﻓﺮﺩ ﺑﺪﺍﻧﻴﻢ'&= #65267;ﺎ ﺍﻳﻨﮑﻪ ﺍﺯ ﻋﺪ&= #65249; ﻭ ﺑﻰ ﺳﺎﺑﻘﻪ ﺧ= ﻠﻖ ﺷﺪﻩ ﺑﺎﺷﺪ. ﺃث&= #1585;ﺍﺑﺪﺍﻋﻰ ﺗﻨﺰﻳﻞ ﺷﺪﻩ'ﺍ&= #65199; ﻳﻚ ﺍﻳﺪﻩ ﺗﮑﺎ&= #65251;ﻠﻰ ﻭﺍﻟﻬﺎﻣﻰ ﻣﻴ&#= 65170;ﺎﺷﺪ.ﺣﺘﻰ ﻗﺮﺁﻥ ﻧﻴﺰ ﺑﺎ = ﺍﻟﻔﺎﻅ ﺯﻣﺎﻥ' ﻭ ﻣﻌﻴﺎ= ﺭ ﺃﺩﺑﻰ ﻭ ﻣﻔﺎﻫ&= #65268;ﻢ ﺁﻥ ﺯﻣﺎﻥ ﺗﻨﺰ&= #65267;ل ﻤﻨﻄﻘﻰ ﭘﻴﺎﻣ&#= 65170;ﺮ ﺷﺪﻩ ﺍﺳﺖ.ﻭﻟﻰ = ﻣﻬﻤﺘﺮ ﺍﺯ ﺗﻨﺰﻳﻞ' ﻋﻤ= ﻞ ﺗﺼﻌﻴﺪ ﻭ ﮐﻤﻚ = ﺑﺒﺎﻟﺎ ﺭﻓﺘﻦ ﺩﻳﮕﺮﺍ&#= 65253; ﺍﺳﺖ. ﻭ ﺩﺭ ﺗﻨﺰ= ;ﻳﻞ ﺍﺳﺖ ﮐﻪ ﺍﺑﺪﺍ&= #65227;ﻰ ﺑﺎﻳﺪ ﺑﺎﺯ ﺷﻨ&= #65262;ﻧﺪﻩ ﻓﻬﻤﻴﺪﻩ' ﺩﻭﺑ&= #65166;ﺭﻩ ﺧﻮﺩﺭﺍ ﺑﺄﺻﻞ &= #65169;ﺎﻟﺎﻯ ﺁﻧﭽﻪ ﺗﻨﺰﻳﻞ &= #65207;ﺪﻩ ﺑﺮﺳﺎﻧﺪ. ﭼﻮﻥ = ﻗﺮﺁﻥ ﻭ ﻫﺮ ﮐﺘﺎﺏ ﻣﻘ= ﺪِس ﻳﺎ ﻧﻮﺷﺘﻪ ﻫﺎ&= #65263; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;.ﻭ ﻟﺬﺍ ﺧﻮﺍﻧﺪﻥ &= #65239;ﺮﺁﻥ ﻭﺣﺘﻰ ﺍﺣﺎﺩﻳ&#= 1579; ﭘﻴﺎﻣﺒﺮ ﻭﺷﻌ&#= 65198;ﺍﻯ ﻋﺎﺭﻑ.ﺑﺪﻭﻥ ﺑ&= #65198;ﺩﺍﺷﺖ ﺳﻠﻮﮐﻰ ﻭ ﺗﮑﺎ&= #65251;ﻞ ﺭﻭﺣﻰ ﺃﺻﻞ ﻫﺪ&= #65233; ﮔﻮﻳﻨﺪﻩ'ﻫﻴﭻ &= #65203;ﻮﺩﻯ ﺑﺮﺍﻯ ﺧﻮﺍﻧﻨ&#= 65194;ﻩ ﻗﺸﺮﻯ ﻧﺪﺍﺭﺩ &= #64400;ﻪ ﻧﻪ ﻗﺎﻧﻮﻧﻰ ﺩ&= #65197; ﺃﺻﻞ ﺑﺮﺍﻯ ﺟﻬ&= #65166;ﻥ ﺑﻮﺩﻩ'ﮐﻪ ﺣﺎﻟ&= #65166; ﻗﺎﻧﻮﻧﻰ ﺑﺮﺍ&#= 65263; ﺗﻤﺎﻡ ﻋﺼﻮﺭ ﺑ&= #65262;ﺩﻩ ﺑﺎﺷﺪ.ﻭ ﺗﻮﻗّ&#= 65234;ﺍﺩﺭﺍﮐﻰ ﺧﻮﺩ ﺁﻏﺎﺯ ﺳﺮ&= #65165;ﺯﻳﺮﻯ ﻫﺎﻯﻗﻬﻘﺮﺍﺋ= 5264; ﻭﮐﺎﺭﻣﺎ ﺷﺪﻥ &= #65197;ﻭﺡ </spa= n>ﺍﻧﺴﺎﻥ ﻣﻌʋ= 76;ﻘﺪ ﺑﻘﺮﺁﻥ ﻭ ﻏﻴﺮ&= #65257; ﭘسﺍﺯ ﻣﺮﮒ'ﻭ ﺑ&= #65198;ﺧﻠﺎﻑ ﻫﻤﺎﻥ ﺍﻋﺘﻘﺎ&#= 65193;ﺍﺕ ﺩﻳﻨﻰ ﻭﻣﺬﻫﺒ&#= 65264; ﮐﻪ ﺩﺍﺭﻧﺪ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ .<o:p></o:p> ﺩﺭ ﻭᥴ= 5;ﻗﻊ ﻫﻨﺮﻣﻨﺪ ﺍﺻﺎ&#= 65247;ﺖ ﺗﺎﻡ ﻧﺪﺍﺭﺩ.ﻭ = ﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ ﺣﺘﻰ ﺍﺻﺎ&= #65247;ﺖ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #64400;ﻨﺎﺭ ﻣﻴﮕﺬﺍﺭﻧﺪ'ﻭ &= #65175;ﺨﻠﻴﻪ ﺁﻧﻬﺎ ﻣﻴﮑﻨﻨ&#= 65194; ﻭ ﺍﺻﺎﻟﺖ ﺩﺭ ﮐ= ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﺍﺳﺖ'ﮐﻪ = ﺍﺯ ﺳﺮﭼﺸﻤﻪ ﮐﻠّ= 5264; </spa= n>ﻭ ﺍﻟﮕﻮﻯ ﮐA= 252;ﺎﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;. ﮐﻪ ﻣﺎ ﻋﻨﻮﺍﻥ = ﺭﺏّ ﺍﻟﻨﻮﻉ ﺟﺒﺮﺋ&#= 65268;ﻞ ﻗﺎﺋﻢ ﻭ ﺭﻭﺡ ا&= #1604;قُدُس ﻣﻴﮕﻮﺋﻴﻢ. ﺗﺎ = ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺍﺻﺎﻟﺘﻬﺎﻯ ﺑ&#= 65166;ﻟﺎﺗﺮ ﺩﺭ ﺻﺤﻨﻪ ﺟﻬﺎ&= #65253; ﻇﻬﻮﺭ ﮐﻨﻨﺪ.ﮔ&= #65198;ﭼﻪ ﺩﺭ ﺻﺤﻨﻪ ﻫﺎﻯ = ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻭﺟﻮﺩﻯ&#= 65155;ﺯﻟﻰ ﺩﺍﺷﺘﻪﺍﻧﺪ . ﻭ= ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﻭ ﺃﻧﺒﻴ&= #65166;ﻯ ﻭﺍﺻﻞ ﺑﺴﺮ ﭼﺸ&= #65252;ﻪ ﻫﺎ ﭼﻮﻥ ﺳﺮﭼﺸ&= #65252;ﻪ ﺑﺮﺗﺮ ﻗﺎ= ;ﺋﻢ.ﻳﺎ ﺑﺎﺯ ﺳﺮﭼﺸﻤﻪ &= #65259;ﺎﻯ ﺑﺎﻟﺎﺗﺮ ﺩﺭ ﻋ&= #65198;ﺵ ﺭﺣﻤﺎﻥ ﭼﻮﻥ ﺍ&= #65267;ﻦ ﻫﻤﺎﻧﻰ ﻭﺟﻮﺩ&#= 65263; ﺑﺎ ﺷﻬﻮﺩ ﻧﻬﺎ&= #65163;ﻰ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧ&= #65194;'ﭘس ﺳﺮﭼﺸﻤﻪ ﺍﺑﺪ&#= 65165;ﻋﺎﺕ ﺁﻧﻬﺎ ﺧﻮﺩﺷﺎ&#= 65253; ﻫﺴﺘﻨﺪ' ﻭﻫﻤﺎ&= #65253; ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65239;ﺒﻠﻰ ﻧﻤﻰ ﺑﺎﺷﻨﺪ.ﮐ&= #65258; ﻣﺮﮒ ﻗﺒﻞ ﺍﺯ ﻣ= ﺮﮒ ﺭﺍ ﻧﻴﺰ ﻋﺒﻮﺭ = ﮐﺮﺩﻩﺍﻧﺪ. ﮐﻪ ﺗﻮﻟﺪ ﺩﻭﻡ = ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ ﺟﺴﺘﻪ&#= 65165;ﻧﺪ.ﻭ ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧ&#= 65258; </spa= n>ﺑﺎ ﻗﺪﺭﺕ ﻧA= 170;ﻮﺕ ﻭ ﺗﻨﺒوء ﻭ ﻧﺒ&#= 65156; ﻭﺧﺒﺮ ﮔﻴﺮﻯ ﺍ&= #65247;ﻬﺎﻣﻰ'ﺍﺯ ﻣﺸﻬﻮﺩﺍﻟﻬﻰ &#= 65191;ﻮﺩ ﺩﺍﺭﻧﺪ.ﻭ ﻣﺸﺎ&= #65259;ﺪﻩ ﺻﺤﻨﻪ ﺷﻬﻮﺩﻯ &= #65251;ﻴﮑﻨﻨﺪ.ﮐﻪ ﺷﻬﻮﺩ ﻭﺣﺪﺕﻭ&#= 65183;ﻮﺩ ﻭ ﻳﮕﺎﻧﮕﻰ ﭘﻴ&= #65194;ﺍ ﮐﺮﺩﻩﺍﻧﺪ.ﻭﺧ&#= 65262;ﺩﺷﺎﻥ ﺿﻤﻦ ﺳﺮﭼﺸﻤﻪ &= #65259;ﺴﺘﻨﺪ. ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65259;ﻨﺮﻣﻨﺪ ﺑﺎ ﻣﺸﺨﺼّﺎﺕ &#= 65183;ﺎﻣﻌﻪ ﺧﻮﺩ'ﻭ ﻣﻨﻔﻌﻞ = ﺍﺯ ﺑﻌﻀﻰ ﺗﺄثیرʋ= 65;ﺕ ﺟﻬﻞ ﺭﺍﻳﺞ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭ ﺍﮔﺮ ﻣﺤﻴﻄﺶ ﻋ&= #65262;ﺽ ﺷﻮﺩ' ﺗﻮﻟﻴﺪ ﺍ= ﻭ ﻧﻴﺰ ﺩﮔﺮﮔﻮﻥ &= #65251;ﻴﺸﻮﺩ. ﺁﻧﮕﺎﻩ ﻃﺮﻓﺪ&#= 65165;ﺭﺍﻥ ﺑﺎﺯﺍﺭﻯ ﻧﻴﺰ &= #65255;ﺪﺍﺭﻧﺪ.ﻭﻧﻘ= 5206; ﺷﺨﺺ ﺩﺭ ﺍﻧﻘﻠ&= #65166;ﺏ'ﺭﺍﻩ ﻫﻨﺮﻯ ﺧﻮﺩﺭﺍ &= #65259;ﻨﻮﺯ ﺩﻧﺒﺎﻝ ﻣﻴﮑﻨ&#= 65256;ﺪ .<o:p></o:p> ﻟﺬﺍ ﺍﺑ= ;ﺪﺍﻉ ﻫﻨﺮﻯ ﺷﺨﺺ'ﻣﺸ&= #65198;ﻭﻁ ﺑﻌﻮﺍﻣﻞ ﻓﺮﻫ&#= 65256;ﮓ ﻭ ﻣﺤﻴﻄﻰ ﺍﻭ ﺍ= ﺳﺖ.ﻭ ﺍﮔﺮﻧﺎﻇﺮﺍﻥ &#= 65169;ﮕﻔﺘﻪ ﺟﺎﻣﻌﻪ ﺷﻨﺎﺳ&#= 65166;ﻥ'ﻋﻮﺍﻣﻞ ﺍﺟﺘﻤﺎﻋﻰ ﺭﺍ &= #65193;ﺭﻣﻄﺎﻟﻌﻪ ﺃثر ﻫﻨﺮﻯ ﺷﻨ= 5166;ﺧﺘﻪ ﺷﻮﺩ' ﻫﻨﺮﻣﻨﺪ = ﺭﺍﺯ ﻣﺮﻣﻮﺯﻯ ﻧﺨﻮ&#= 65165;ﻫﺪ ﺑﻮﺩ'ﻭ ﻣﻴﺘﻮﺍ&= #65253; ﺍﻭﺭﺍ ﺷﻨﺎﺧﺖ. = ﻋﻮﺍﻣﻞ ﻭﺭﺍﺷﺘﻰ ﻭﺗﺮ&#= 65169;ﻴﺘﻰ ﻭ ﺧﺎﻧﻮﺍﺩﮔﻰ &= #65261; ﻧﻔﺴﺎﻧﻰ ﻓﺮﺩ&#= 65263; ﺩﺭ ﺍﻳﻦ ﺷﺨﺼﻴ&= #1617;ﺖ ﻫﻨﺮﻯ ﺩﺧﺎﻟﺖ &= #65193;ﺍﺭﻧﺪ.ﻭﻟﻰ ﺍﺑﺪﺍﻉ ﺩﺭ ﻗﺎ&= #65247;ﺐ ﺍﺟﺘﻤﺎﻋﻰ ﺍﺭ&#= 65165;ﺋﻪ ﻣﻴﮕﺮﺩﺩ.ﻟﺬﺍ &= #65239;ﺴﻤﺘﻬﺎﺋﻰ ﺍﺯ ﺳﺮﭼﺸﻤﻪ ﺍ&= #65169;ﺪﺍﻉ ﺭﺍ ﻧﻤﻰ ﺩﺍﻧﻴ&= #65250;'ﮐﻪ ﻣﺮﺑﻮﻁ ﺑﺨﻮﺩ &= #65259;ﻨﺮﻣﻨﺪ ﺍﺳﺖ ﻳﺎ ﺩﻳﮕﺮ&= #65165;ﻥ.ﻭ ﺍﮔﺮ ﺩﺭ ﺍﻣﻮﺭ = ﺍﻟﻬﻰ ﺑﻮﺩ' ﻗﻄﻌﺎ ﺍﺯ= ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ ﻭﻫﻤﺮﺍ&#= 65257; ﺧﻮﺩ ﺍﻧﺴﺎﻥ کاﻣل ﻮ ﺍﺯ ﻣﺪ= 5169;ّﺮﺍﻥ ﺍﻟﻬی اﺳﺖ. ﻳﻌ&#= 65256;ﻰ ﻫﻤﻴﺸﻪ ﺍﺻﺎﻟ&#= 65176;ﻬﺎ ﻧﺴﺒﻰ ﻫﺴﺘﻨﺪ. = ﻧﻪ ﭼﻮﻥ ﻭﺍﺻﻠﺎﻥ &= #65165;ﻟﻬﻰ'ﮐﻪ ﺍﺻﺎﻟﺖ ﻧﺴﺒﻰ &= #65165;ﺯﻟﺤﺎﻅ ﺣﻘﺎﻳﻖ ﺑﺮﺗﺮ &= #65165;ﻟﻬﻰ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺣ&= #65240;ﻴﻘﻰ ﺗﺮﻳﻦ ﻧﺴﺒﺖ ﺑ&= #65262;ﻗﺎﻳﻊ ﻋﻘﻠﻰ ﻭ ﭘﺪﻳﺪ&= #65257; ﻫﺎﻯ ﻣﻮﺟﻮﺩ. ﻟ= ﺬﺍ ﻫﻴﭻ ﺃثر ﻫﻨﺮ= 5263; ﺑﺘﻤﺎﻡ ﻣﻌﻨﻰ &= #65155;ﺻﻴﻞ ﻧﻴﺴﺖ' ﻭ ﺷﺒﻴﻪ= ﺗﺄﻟﻴﻒ ﻭ ﺗﺮﮐﻴﺐ ﻳک ﻘ&= #65194;ﻳﻢ ﺩﺭ ﺍﺑﺪﺍﻉ ﺟﺪ&= #65267;ﺪ ﻣﻴﺒﺎﺷﺪ. ﻭﻟﻰ = ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ ﺗﺼﻮ&#= 65197; ﻣﻴﮑﻨﺪ'ﺍﺯ ﻋﺪ&= #65249; ﺁﻧﺮﺍ ﺍﻳﺠﺎﺩ &= #65261; ﺧﻠﻖ ﮐﺮﺩﻩ ﺍﺳ&= #65174;. ﭼﻮﻥ ﻋﻮﺍﻣﻞ ﻭ = ﺷﺮﺍﻳﻂ ﺫﺍﺗﻰ ﻫﻨﺮﻣﻨ&#= 65194; ﻭﻋﻮﺍﻣﻞ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ' ﻫﺮ ﺩﻭ ﺩﺭﻧﺎﺧ&= #65262;ﺩﺁﮔﺎﻩ ﻫﻨﺮﻣﻨﺪ ﻋﻤﻞ &= #65251;ﻴﮑﻨﺪ' ﺣﺘﻰ ﺩﺭ ﮐﺎﻣﻠ&= #65166;ﻥ ﺍﻟﻬﻰ ﻧﻴﺰ ﻣؤ&#= 1579;ّر ﻫﺴﺘﻨﺪ.ﺗﺎ ﭼﻘ&= #65194;ﺭﺗﺰﮐﻴﻪ ﻧﻔﺶ ﻋﻤﻴﻖ ﺗﺮ = ﮐﺮﺩﻩﺑﺎﺷﻨﺪ.&#= 65267;ﺎ ﺷﻬﻮﺩ ﺗﺠﻠّﻰ &#= 65165;ﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﻳﺎﻓ&#= 65176;ﻪ ﺑﺎﺷﻨﺪ. ﮐﻪ ﺑﺎ= ﻟﺄﺧﺮﻩ ﻣﻄﻠﻘﺎ ﺗﺰﮐﻴ&#= 65258; ﻧﻔس ﺩﺳﺖ ﻧﺪﺍ&#= 65193;ﻩ. ﻣﮕﺮ ﺩﺭ ﺧﺪﺍﻭ&= #65255;ﺪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ ﺭﺏّ ﺍﻟﺄﺭﺑﺎ= 5167; کسی ﭙﺎﻙ ﻣﻄﻠA= 238; ﻧﻴﺴﺖ.ﮐﻪ ﺭﻭﺣ&= #65264; ﺑﺪﻭﻥ ﻋﻘﺪﻩ ﻭ&= #65227;ﻴﺐ ﻭﻧﻘﺺ ﻭ ﺁﻟﻮﺩ&= #64404;ﻰ ﻭ ﮐﻤﺒﻮﺩ ﺑﺎﺷ&= #65194;. ﻭ ﻟﺬﺍ ﺧﺪﺍﻭﻧ&= #65194; ﺍﻟﻠﻪ ﺗﻮﻟّﺪ= 5263; ﺑﺠﻬﺎﻥ ﻧﻴﺎﺯ &= #65255;ﺪﺍﺭﺩ.ﺯﻳﺮﺍ ﻧﻴﺎﺯ ﺑﺘﮑﺎﻣ&#= 65246; ﺑﻴﺸﺘﺮ ﺍﺯ ﮐﻤ&= #65166;ﻝ ﻣﻄﻠﻖ ﻧﺪﺍﺭﺩ.&= #65261;ﻟﻰ ﺗﻤﺎﻡ ﺍﺭﺑﺎﺏ &= #65165;ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65200;'ﺩﺭ ﺗﺠﺴّﻢ ﻭ ﺗﺠﺴ&#= 1617;ﺪ ﺷﺎﻫﺪﺍﻥ ﮐﺎﺷ&#= 65234; ﺁﻧﺎﻥ'ﮐﻪ ﺃﻧﺒ&= #65268;ﺎﻯ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65153;ﻳﻨﺪﻩ ﻫﺎ ﺧﻮﺍﻫﻨﺪ ﺑ&= #65262;ﺩ.ﻟﺬﺍ ﺗﻮﻟﺪ ﺭﻭﺡ ﮐﺎ&= #65207;ﻔﺎﻥ'ﻫﻤﺎﻥ ﺗﺠﺴّﻢ ﻭ ﺗﺠﺴ&#= 1617;ﺪ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65193;ﺭ ﺟﻬﺎﻥ ﺍﺳﺖ ﮐﻪ = ﻣﻴﺨﻮﺍﻫﺪ ﺧﻮﺩﺭﺍ ﺑﺎﺯ ﺑ&= #65268;ﻚ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65169;ﺎﻟﺎﺗﺮ ﺑﺮﺳﺎﻧﺪ.ﭘس ﺗ&#= 65262;ﻟﺪﺍﺕ ﺑﻬﺘﺮ ﻭ ﺗﺴﻠﻴ&= #65252;ﻬﺎﻯ ﺳﻠﻮﮐﻰ ﻣﻨﺎﺳ&#= 65168; ﺁﻥ ﻧﻮﻉ ﺭﺍ ﺧﻮ= ﺍﻫﺪ ﺩﺍﺷﺖ' ﺗﺎ ﻓﺮﻣ= ﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺩﺭ ﺃﺑﺪﻳّ&#= 65174; ﻣﻄﻠﻖ ﭘﺎﻳﺎﻥ &= #65169;ﺪﻫﺪ.<o:p></o:p> ﺍﺯ ﺍﺻﺎ= ;ﻟﺘﻬﺎﻯ ﻫﻨﺮﻣﻨﺪ' ﺗﺮﮐ&= #65268;ﺐ ﺩﻭ ﺭﻭﺵ ﻭﭼﻨﺪ = ﻋﻨﺼﺮ ﻫﻨﺮﻯ ﺑﺎﻫﻢ ﺍ&= #65203;ﺖ.ﮐﻪ ﺩﺭﻫﻨﺮﻏﻴﺮ ﻭ&#= 65165;ﺻﻠﺎﻥ ﺍﻟﻬﻰ ﻣﻄﺮﺡ ﺍ&= #65203;ﺖ.ﻓﮑﺮ ﻫﻨﺮ ﺟﺪﺍ</s= pan> &#= 65165;ﺯ ﻣﺎﺩﻩ ﻫﻨﺮﻯ ﺍ&= #65203;ﺖ.ﮐﻪ ﺍﺯ ﺟﺎﻣﻌﻪ ﻭ ﻃ= ﺒﻴﻌﺖ ﻭﻣﺎﺩﻩ ﺃﺑﮋﮐ&#= 65176;ﻴﻮ ﻣﻠﻤﻮس ﻣﻴﺂﻳ= 5194;.ﺩﺭ ﻫﺮ ﺑﺮﻫﻪ ﺯﻣﺎ&= #65255;ﻰ ﺗﺼﻮﺭﺍﺕ ﺟﻤﺎ&#= 65247;ﻰ ﺧﺎﺻﻰ ﺩﺍﺭﺩ.ﺳ&= #65252;ﺒﻮﻟﻬﺎﻯ ﺟﻤﻌﻰ ﺟﻤﺎﻟﻰ &= #65261; ﺳﻠﻮﮐﻰ ﻭ ﻋﻘﻠ&= #65264; ﻭ ﻋﺎﻃﻔﻰ ﻭ ﺍﺭ= ﺯﺷﻰ'ﺩﺭ ﺃﻏﻠﺐﺯﻣﻴﻨﻪ= 5259;ﺎﻯ ﺃثر ﻫﻨﺮﻯ ﺑﺎ= 5259;ﻢ ﻣﺸﺘﺮﻙ ﻫﺴﺘﻨ&#= 65194;.ﺗﻨﻬﺎ ﺩﺭ ﺟﺰﺋﻴّﺎﺕ &#= 65261; ﻣﻘﺪﻣﺎﺕ ﺃثر = 5259;ﻨﺮﻯ ﺑﺎﻫﻢ ﻓﺮﻕ ﺩﺍ&= #65197;ﻧﺪ.ﮐﻪ ﺍﮔﺮ ﻣﻄﺎﻟ= ;ﻌﻪ ﺗﺎﺭﻳﺨﻰ ﺩﺭ ﻫ&= #65256;ﺮ ﻭ ﺟﺎﻣﻌﻪ ﺷﻨﺎ&= #65205; ﺑﺸﻮﺩ' ﺗﻔﺎﻭﺗ&= #65260;ﺎﻯ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺭ&#= 65165; ﻣﻴﺘﻮﺍﻥ ﻳﺎﻓ&#= 65174;. ﭘﻴﺮﻭﺍﻥ ﻓﺮﻫ&#= 65256;ﮓ ﻫﻨﺮ'ﺑﺮﺍﻯ ﺍﺑ&= #65194;ﺍﻉ ﻫﻨﺮﻯ ﻳﻚ ﻋﻤﻞ = ﻣﻨﻄﻘﻰﻣﻴﻴﺎ= 5169;ﻨﺪ.ﭼﻮﻥ ﻓﺮﻫﻨﮓ ﻭﺍﺣﺪ &= #65165;ﺳﺖ'ﺗﻔﺎﻭﺕ ﺁﺷﺎﺭ ﻫﻨﺮﻯ ﺍ&= #65199; ﺗﻔﺎﻭﺕ ﺫﺍﺕ ﻫ&= #65256;ﺮﻣﻨﺪﺍﻥ ﺍﺳﺖ.ﮐﻪ ﺗﻔﺎﻭ&= #65175;ﻬﺎﻯ ﺩﺭ ﻣﻘﺎﻡ ﺗﮑﺎ&= #65251;ﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261; ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺩﺍﺭﻧﺪ. ﻳᥴ= 6; ﺗﻔﺎﻭﺕ ﺗﺄثیر ﭼﻨﺪ ﻓA= 198;ﻫﻨﮓ ﺩﺭ ﻳﮑﺠﺎ'ﻭ ﻳﺎ= ﻳﻚ ﻓﺮﻫﻨﻰ ﺩﺭ ﭼﻨ&= #65194; ﻫﻨﺮﻣﻨﺪ. ﻭ ﺍﻳ= ﻦ ﻓﺮﻫﻨﮓ ﺩﺭ ﺗﻔ&= #64401;ّﺮ ﻭ ﺍﺣﺴﺎس ﻭ ﻣﺤ&= #65212;ﻮﻝ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺃ&#= 1579;ر ﺩﺍﺭﻧﺪ. ﺍﻣﺮﻭ&= #65199;ﻩ ﺩﺭ ﺍﺭﻭﭘﺎ ﺩﺭ = ﺗﻤﺮﺩ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺟ&#= 65166;ﻣﻌﻪ ﺧﻮﺩ' ﻇﺎﻫﺮﻯ ﺍ= ﺳﺖ ﻭ ﻧﻪ ﻭﺍﻗﻌﻰ'ﮐ= ﻪ ﺍﺯ ﻧﺎﺧﻮﺩﺁﮔ&#= 65166;ﻩ ﺁﻧﺎﻥ ﺑﺎﺷﺪ.ﮔ&= #65198;ﭼﻪ ﺍﺯ ﺟﻮﺍﻣﻊ ﺩﻳ&= #64405;ﺮ ﺷﺮﻗﻰ ﻭ ﺑﻮﻣﻰ = ﻭ ﺑﺪﺍﺋﻰ ﺍﻟﻬﺎ&#= 65251;ﺎﺗﻰ ﮔﺮﻓﺘﻨﺪ.ﻭﻟﻰ &= #65169;ﺎﺯ ﻧﻈﺮ ﺍﻭ ﺑﻪ ﺁﻥ= ﻋﻮﺍﻣﻞ ﻓﺮﻫﻨﮕﻰ ﻧﻈﺮ &= #65231;ﺮﻳﺒﻪ ﺍﺳﺖ.ﻭ ﺍﺯ ﺩﻳﺪ= ﺍﺭﻭﭘﺎﺋﻰ ﻧﮕﺎﻩ ﻣﻴﮑﻨﺪ. = ﺍﻧﺘﺨﺎﺏ ﺍﻭ ﺍﺯ ﻓﺮﻫﻨﮕ&= #65260;ﺎ ﻗﺴﻤﺘﻬﺎﺋﻰ ﺍ&#= 65203;ﺖ'ﮐﻪ ﺧﻮﺩ ﻭﺟﺎﻣﻌﻪ&#= 65165;ﺭﻭﭘﺎﺋﻰ ﺩﺭﻙ ﻣﻴﮑﻨﻨﺪ.&= #65261; ﺑﻘﻴﻪ ﺭﺍ ﺩﺭﻙ = ﻧﮑﺮﺩﻩ ﺭﻫﺎ ﻣﻴﮑﻨﻨﺪ.&= #65261; ﺑﻴﺸﺘﺮ ﺑﺎﻣﻮ&#= 65197; ﻗﺎﺑﻞ ﺭؤﻳﺖ ﺁ&#= 65253; ﻓﺮﻫﻨﮕﻬﺎ ﺗﻮ&#= 65183;ّﻪ ﺩﺍﺭﻧﺪ.ﺍﻣﺎ ﺍ&= #65199; ﻣﻌﺎنی ﺁﻧﻬﺎ = 5193;ﻭﺭﻫﺴﺘﻨﺪ.ﺯʌ= 67;ﺮﺍ ﺯﻣﻴﻨﻪ ﻫﺎﻯ ﻭ&= #1580;دﺍﻧﻰ ﻭ ﺗﺮﺑﻴﺘﻰ ﻭ ﺍ= ﻋﺘﻘﺎﺩﻯ ﺁﻧﻬﺎ ﺭﺍ ﻧﺪﺍ&= #65197;ﺩ .<o:p></o:p> ﭘ= ﻴﺮﻭﺍﻥ ﻓﺮﻫﻨﮓ ﺩﺭ ﻫﻨ&= #65198;'ﺑﻌﮑس ﮔﻔﺘﻪ ﺭﻭﺍﻧﺸ&#= 65256;ﺎﺳﺎﻥ' ﺗﮑﺮﺍﺭ ﻣﻴﮑﻨ&#= 65256;ﺪ ﮐﻪ ﺍﺑﺪﺍﻉ ﺗﺮ&= #65241; ﻭ ﻣﻨﻬﺪﻡ ﮐﺮﺩ&= #65253; ﻫﺮﺁﻧﭽﻪ ﻣﺄﻧ&#= 65262;س ﺑﻮﺩﻩ ﺍﺳﺖ.ﺁﻧ&= #65260;ﺎ ﻣﻴﮕﻮﻳﻨﺪ ﺟﺎ&#= 65251;ﻌﻪ ﺑﺘﺪﺭﻳﺞ ﺑﻬﻨ&#= 65198;ﻣﻨﺪ ﭘﻴﺸﻨﻬﺎﺩ ﺗﻐ&#= 65268;ﻴﺮ ﻣﻴﺪﻫﺪ. ﻭﻟﻰ ﺍ= ﻟﻬﺎﻡ ﺟﺎﻣﻌﻪ &#= 65175;ﮑﺎﻣﻞ ﺑﺨﺶ ﻧﻴﺴﺖ.ﺍﻟ&= #65260;ﺎﻡ ﺑﺎﻟﺎﺗﺮ'ﺍﮔﺮ &= #65165;ﻟﻬی ﺒﻮﺩﻩ ﺑﺎﺷﺪ ﺗ&= #64401;ﺎﻣﻞ ﺑﺨﺶ ﺍﺳﺖ ﻭ ﺑﻄ= ﻮﺭ ﻟﺎ ﺷﻌﻮﺭﻯ ﺟﺎ&= #65251;ﻌﻪ ﺑﻬﻨﺮﻣﻨﺪ ﭘﻴ&#= 65208;ﻨﻬﺎﺩ ﺗﻐﻴﻴﺮ ﻣﻴﺪﻫ&#= 65194;'ﮐﻪ ﭘﻴﺮﻭ ﺗﮑﺎﻣﻞ &= #65219;ﺒﻴﻌﻰ ﺟﺎﻣﻌﻪ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ.ﻭ ﻧﻴﺰ ﺑﺎ= ﻥ ﺑﺎﺭ ﻭﺟﺪﺍﻧﻰ &= #65183;ﺪﻳﺪﻯ ﻣﻴﺪﻫﺪ.ﻭ ﺑﻤﺮ&= #65261;ﺭ ﺷﮑﻞ ﻣﻴﮕﻴﺮﺩ.&= #65261; ﺍﻳﻦ ﺷﮑﻞ ﺟﺪﻳ&= #65194; ﺑﻨﻈﺮ ﻣﻴﺮﺳﺪ' = ﻣﺎﻧﻨﺪ ﺧﻮﺍﺏ ﻫﺎ ﮐﻪ ﺩ= ﺍﺳﺘﺎﻥ ﺁﻧﻬﺎ ﺑﺮﺣﺴﺐ &= #65175;ﻐﻴﻴﺮ ﺗﮑﺎﻣﻠﻰ ﻣﺸﺒ&#= 65174; ﻳﺎ ﻣﻨﻔﻰ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﻣﺘﻐﻴّ= 5198; ﺩﺭﺷﺨﺺ ﻓﺮق ﻤ&#= 65268;ﮑﻨﺪ. ﻭﻣﻴﺘﻮﺍﻥ ﺁث= 575;ﺭ ﻫﻨﺮﻯ ﺭﺍ ﺗﺪﺑ&= #65268;ﺮ ﻭ ﺗﻮﺟﻴﻪ ﻋﻘﻠ&= #65264; ﮐﺮﺩ.ﻫﻨﺮﻣﻨﺪ &= #65165;ﺻﻴﻞ ﻣﻴﺘﻮﺍﻧﺪ ﺑﻤ&#= 65198;ﻭﺭ ﺩﺭ ﭘﻴﺪﺍﻳﺶ ﻫ&= #65256;ﺮﻯ ﺟﺎﻣﻌﻪ ﺗﻌﺪﻳ&#= 65248;ﺎﺕ ﺟﺪﻳﺪ ﻓﺮﺍﻫﻢ &= #64400;ﻨﺪ.ﻭ ﻧﻴﺎﺯﻫﺎﻯ ﺟﺪ&#= 65267;ﺪ ﺟﺎﻣﻌﻪ ﺭﺍ ﺩﺭ = ﻫﻨﺮ ﺗﺄﻣﻴﻦ ﻧﻤﺎﻳ&#= 65194;.ﺍﻧﺴﺎﻥ ﻣﺒﺪﻉ ﺭﺍ ﮐﺴﻰ = ﻣﻴﺪﺍﻧﺪ'ﮐﻪ ﺩﺭﻭﻗﺖ ﻣﻨﺎﺳ&#= 65168; ﺩﺭ ﺟﺎﻣﻌﻪ ﭘﻴ&= #65194;ﺍ ﺷﻮﺩ ﻭ ﺗﻔﺎﻭﺗ&= #65260;ﺎﻯ ﺍﺳﺎﺳﻰ ﺭﺍ ﻧﺴ&= #65248;ﻬﺎﻯ ﺑﻌﺪﻯ ﺑﻬﺘﺮ ﺩ&= #65197;ﻙ ﺧﻮﺍﻫﻨﺪ ﮐﺮﺩ.<= o:p></o:p> ﺭﻭﺍﻥ ﺷ= ;ﻨﺎﺳﺎﻥ ﺑﺮﺍﻯ ﺩﺭﻙ ﻫﻨ&= #65198;ﻣﻨﺪﺍﻥ'ﺑﺎﻋ= 5176;ﺮﺍﻓﺎﺕ ﺁﻧﻬﺎ ﻣﺮﺍﺟﻌ&#= 65258; ﻣﻴﮑﻨﻨﺪ.ﻭﻟﻰ &= #65169;ﺎﺯ ﺍﺣﺴﺎس ﺍﺑﺪﺍ= 5225; ﻣﺸﺮﻭﻋﻴّﺖ ﻧ= 5194;ﺍﺭﺩ.ﻭ ﻫﻤﻪ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﺧﻮﺩﺭﺍ ﻋﺒﻮﺭ &= #64400;ﺮﺩﻩ ﺍﺯ ﺷﺮﺍﻳﻂ ﻭﺍ&= #65187;ﻮﺍﻟﺎﺕ ﺍﺑﺪﺍﻉ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ.ﺑﻘﻮل ﻴﻮﻧﮓ' ﺁﻧﭽﻪ ﻫ= ﻨﺮﻣﻨﺪ ﻣﻴﮕﻮﻳﺪ ﺧﻴﻠ&#= 65264; ﺑﺎ ﺁﻧﭽﻪ ﮐﻪ ﺑ= ﺎﻳﺪ ﺍﺯ ﺍﺣﻮﺍﻟﺶ ﺑ&= #65194;ﺍﻧﻴﻢ ﺩﻭﺭ ﺍﺳﺖ.ﺁﻧﻬ&= #65166; ﻓﮑﺮ ﻣﻴﮑﻨﻨﺪ'&= #64400;ﻪ ﺍﻓﮑﺎﺭﺷﺎﻥ ﺍ&#= 65199; ﺁﺳﻤﺎﻥ ﺭﺳﻴﺪ&#= 65257; ﺍﺳﺖ.ﺩﺭ ﻫﺮ ﺣﺎ= ﻝ ﺩﺭﻙ ﻣﺘﺎﻓﻴﺰ&#= 65267;ﮑﻰ ﺩﺭ ﻫﻨﺮﻣﻨﺪ ﺯ&= #65267;ﺎﺩ ﺍﺳﺖ.ﻭ ﺑﻌﻠﺖ ﻋ= ﺪﻡ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ = ﺍﻳﻤﺎﻥ ﺑﺄﺑﺪﻳّﺖ ﺭﻭ= 5185; ﺧﻮﺩ' ﺗﻮﻗّﻒ ﺗ&= #64401;ﺎﻣﻠﻰ ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨ&#= 65194;. ﺩﺭ ﺍﻣﻮﺭ ﻋﻠﻤ&= #65264; ﻓﺮﺻﺖ ﺗﺠﺮﺑﻪ &= #65199;ﻳﺎﺩ ﺍﺳﺖ.ﺩﺭ ﺍﻣﻮﺭ = ﻋﻘﻠﻰ ﻧﺴﻠﻬﺎﻯ ﺑﻌﺪ&#= 65263;'ﻗﺴﻤﺘﻰ ﺭﺍ ﻗﺒﻮﻝ ﮐﺮﺩ&= #65257; ﻭ ﻗﺴﻤﺘﻰ ﺭﺍ ﺭ= ﺩ ﻣﻴﮑﻨﻨﺪ. ﺍﺻﺮ&= #65165;ﺭ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺍ&#= 65199; ﺍﻟﻬﺎﻡ ﺭﺳﻴﺪ&#= 65253; ﺑﺮﺍﻯ ﺁﻧﻬﺎ'ﺍ&= #65197;ﺯﺵ ﮐﺎﺭﺷﺎﻥ ﺭﺍ ﺑ&= #65166;ﻟﺎ ﻧﺨﻮﺍﻫﺪ ﺑﺮﺩ. = ﺧﻴﺎﻝ ﺍﻟﻬﺎﻡ ﺍﻟﻬﻰ &= #65169;ﺎﻟﺎﺗﺮ ﺩﺍﺭﻧﺪ'ﻭﻟﻰ ﺍ&= #65199; ﺷﻴﻄﺎﻥ ﻃﺒﻴﻌ&#= 65174; ﻭﭘﺎﺋﻴﻦ ﺗﺮ ﺍ&= #65247;ﻬﺎﻣﺪﺍﺭﻧﺪ.= 4400;ﻪ ﮐﺎﻣﻠﺎﻥ اﻟﻬ= 5264; ﺍﺯ ﺑﺎﻟﺎﺗﺮ ﻭ&= #65187;ﻰ ﻣﻴﮕﻴﺮﺩ.ﺑﺮﺧ&#= 65264; ﺧﺒﺮ ﺍﺯ ﻣﻨﺒﻊ = ﺍﺻﺎﻟﺖ ﮐﺎﺭ ﻭﻓﮑﺮ ﺧﻮ&= #65193; ﻧﺪﺍﺭﻧﺪ.ﻭ ﺣﺘ&= #65264; ﺑﻌﺪ ﺍﺯ ﺍﺗﻤﺎ&= #65249; ﮐﺎﺭﺷﺎﻥ' ﻫﻨﻮ&= #65199; ﺭﺍﺿﻰ ﻧﻴﺴﺘﻨ&#= 65194;'ﻭ ﻳﺎ ﺧﻮﺩﺷﺎﻥ ﻋ&= #65166;ﻟﻰ ﻣﻴﺪﺍﻧﻨﺪ'ﻭﻟ&#= 65264; ﻧﺴﻠﻬﺎﻯ ﺑﻌﺪ&#= 65263; ﻋﺎﻟﻰ ﻧﻤﻰ ﺩﺍ&= #65255;ﻨﺪ.ﻫﺮﮐس ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﺑ= ﺮﺣﺴﺐ ﻭﺿﻊ ﺁﻟﻮﺩﮔﻰ &= #65197;ﻭﺍﻥ ﺍﺳﺖ'ﮐﻪ ﺧﻮﺏ ﻭ= ﺑﺪ ﻣﻴﮕﻮﻳﺪ.ﻳﺎ ﺍ&= #65267;ﻨﮑﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻧ&#= 65252;ﻰ ﺗﻮﺍﻧﻨﺪ ﺑﺪﺍ&#= 65255;ﻨﺪ'ﮐﻪ ﻗﺴﻤﺖ ﻧﻮﺁﻭﺭ&#= 65263; ﺁﻧﻬﺎ ﮐﺪﺍﻡ ﺍ&= #65203;ﺖ. ﺑﺮﺧﻰ ﻧﻴﺰ ﺑﻤ&= #65262;ﺍﺩ ﻣﺨﺪﺭ ﭘﻨﺎﻩ ﺑ&= #65198;ﺩﻩ'ﺗﺎ ﺑﺨﻠﺴﻪ ﻭ ﻏﻴﺒ&= #65262;ﺑﺖ ﻭ ﻓﻘﺪﺍﻥ ﻭﻋﻰ = ﺑﺮﻭﻧﺪ. ﮐﻪ ﺑﺮﺍﻯ ﺍﻟﻬ&= #65166;ﻡ ﻳﺎﻓﺘﻦ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ.ﻭ ﺧﻴﺎﻝ ﻣﻴﮑﻨﻨ&#= 65194; ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﺍ&= #65211;ﻴﻞ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﻭﻟﻰ ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ &= #65255;ﻴﺎﺯ ﺑﮑﻨﺘﺮﻝ ﺩﺍﺭ&#= 65193; ﻧﻪ ﻫﺬﻳﺎﻥ.ﻣﺸ&= #64401;ﻞ ﭘﻴﺎﺩﻩ ﮐﺮﺩﻥ &= #65261; ﺗﻨﺰﻳﻞ ﺍﻳﺪﻩ &= #65169;ﺸﮑﻞ ﻭﺻﻮﺭﺕ ﻗﺎﺑﻞ &= #65193;ﻳﺪﻥ.ﺁﻧﻬﺎ ﺍﺑﺪﺍﻉ ﺭﺍ ﮐﺎ&= #65197; ﺷﺨﺼﻰ ﻧﻤﻰ ﺩﺍ&= #65255;ﻨﺪ' ﮐﻪ ﻳﻚ ﺳﺎﻳﮑﻮ&= #65247;ﻮﮊﻯ ﺧﺎﻟﺺ ﺑﺎﺷﺪ. ﺑ= ﻠﮑﻪ ﻭﺍﻗﻌﻪﺍﻯ ﺗﻤ&#= 65194;ﻧّﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﻣﻴ&= #65194;ﺍﻧﻨﺪ.ﮐﻪ ﻣﺎﺩﻯ ﻭ ﺭﻭﺣﻰ = ﺟﻤﻌﻰ ﺑﺎﺷﺪ.ﺣﺘﻰ ﺍﮔ&= #65198; ﺧﻮﺩﺷﺎﻥ ﻓﮑﺮ &= #64400;ﻨﻨﺪ'ﺍﻟﻬﺎﻡ ﺳﺤﺮ ﺻﻮﻓﻴﺎﻧ&#= 65258; ﻣﻴﺒﺎﺷﺪ.ﺁﻧﻬ&#= 65166; ﻫﻨﺮ ﺭﺍ ﺍﺯﻋﺪ&= #65249; ﺭﺳﻴﺪﻩ'ﻳﺎ ﻣﻮ&= #65259;ﺒﺖ ﻭ ﺩﺍﺩﻩﺍﻯ ﺍﻟ&= #65260;ﻰ ﻧﻤﻴﺪﺍﻧﻨﺪ.ﺑ&#= 65198; ﺧﻠﺎﻑ ﻣﻌﺮﻓﺖ &= #64400;ﺎﻣﻠﺎﻥ اﻟﻬﻰ' ﮐﻪ ﭼﻴﺰ&= #65263; ﺭﺍ ﺍﺯ ﺧﻮﺩﺷﺎ&= #65253; ﻧﻤﻴﺪﺍﻧﻨﺪ.ﺩ&#= 65197;ﺳﺖﻫﺎﺭﺍ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭ&= #65169;ﺮﺗﺮﺍﻥ ﻭ ﻨﺎ ﺩﺭﺳﺖ ﻫﺎ= ﺍﺯ ﺭﻭﺍﻥ ﺁﻟﻮﺩﻩ &= #65255;ﻔس ﺍﻣّﺎﺭﻩ ﺧﻮﺩ= 5207;ﺎﻥ ﮐﻪ ﻫﻨﻮﺯ ﭘﺎﻙ = ﮐﺎﻓﻰ ﻧﺸﺪﻩ ﻣﻴﻴﺎﺑ&#= 65256;ﺪ. ﻏﻴﺮ ﺍﻟﻬﻴّﻮ= 5253; ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺍ= ﺯ ﺧﻮﺩ'ﻳﺎ ﺍﺯ ﺟﺎ= ﻣﻌﻪ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻨ&#= 65194;.ﺁﻥ ﺩﻭ ﻗﺴﻤﺘﻰ ﮐﻪ = ﻗﺎﺑﻞ ﺩﻳﺪﻥ ﻫﻤﻪ ﻫﺴ&= #65174; ﻋﻠﻢ ﺭﻭﺍﻥ ﺷﻨ&= #65166;ﺳﻰ </spa= n>ﻭ ﺑﺮﺭﺳﻰ ﺭA= 261;ﺍﻥ' ﺍﺯ ﺷﺮﺡ ﺣﺎﻟﺎ&= #65173; ﻏﻴﺒﻮﺑﺖ ﻭﺑﺮ &= #65191;ﺒﺮﻯ ﻭﻭﺟﺪ ﺻﻮﻓﻴﺎ&#= 65255;ﻪ'ﻭ ﻳﺎ ﻧﺸﺌﻪ ﺩﻳﻨ&= #65264; ﻫﻨﺮﻣﻨﺪﺍﻥ ﺍ&#= 65203;ﺘﻔﺎﺩﻩ ﻧﻤﻰ ﮐﻨﻨﺪ.ﻭﻟ&= #65264; ﺗﺎﺭﻳﺦ ﮐﺎﺭﻫ&#= 65166;ﻯ ﻫﻮﺵ ﻭ ﻋﻮﺍﻣﻞ = ﺫﻫﻦ ﺟﺎﻣﻌﻪ ﺍﺳﺘﻔ&#= 65166;ﺩﻩ ﮐﺮﺩﻩ' ﺍﺳﺮﺍﺭ = ﺍﺑﺪﺍﻉ ﻫﺮﮐس ﺭﺍ ﺭﻭﺷ&#= 65254; ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﺩ&= #65197; ﻣﻮﺭﺩ ﻏﻴﺮ ﺳﺎ&= #65247;ﮑﺎﻥ ﺭﺍﻩ ﺩﻳﮕﺮﻯ ﻧ&= #65268;ﺴﺖ.ﻭﻟﻰ ﺳﺎﻟﮑﺎﻥ ﺭﺍ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺭﻭﺷﻬﺎ&#= 65263; ﻋﻤﻴﻖ ﺗﺮﻯ ﺩﺍ&= #65197;ﻧﺪ ﺩﻳﮕﺮﺍﻥ ﺃثرA= 165;ﺕ ﻓﺮﻫﻨﮓ ﺭﺍ'ﺑﺎ = ﺍﻫﻤﻴّﺖ ﺗﮑﻨﻴﻚ ﻓﺮﺩﻯ &= #65261; ﺗﺠﺮﺑﻪ ﻋﻤﻠﻰ &= #65169;ﺪﺍﻥ ﻣﻴﺮﺳﻨﺪ.ﺗﻤﺮ&#= 65193; ﻫﻨﺮﻣﻨﺪﺍﻥ ﺍ&#= 65199; ﺍﻳﻦ ﺍﻣﻮﺭ ﺳﻴ&= #65198; ﻧﺰﻭﻟﻰ ﻭﻗﻬﻘ&#= 65198;ﺍﺋﻰ ﺍﺳﺖ.ﻭﻳﺎ ﻧﺘﻴ&= #65184;ﻪ ﻧﺎﺑﺴﺎﻣﺎﻧﻰ &#= 65261; ﺗﺸﺘﺖ ﺧﻮﺩ ﺟﺎ&= #65251;ﻌﻪ ﺍﺳﺖ'ﮐﻪ ﺑﺮﺧﻮ&= #65193; ﺗﻘﺴﻴﻢ ﺷﺪﻩ ﺍ&= #65203;ﺖ.ﻭﻟﻰ ﺑﺎﺯ ﺗﻤﺮﺩ ﻫﻨ&= #65198;ﻣﻨﺪ ﺧﺮﻭﺝ ﮐﺎﻣﻞ ﺍ&= #65199; ﺁثاﺭ ﺟﺎﻣﻌﻪ = 5191;ﻮﺩ ﻧﻴﺴﺖ. ﮔﺮﭼﻪ ﺑ= ﻴﺮﻭﻥ ﺍﺯ ﺟﺎﻣﻌﻪ ﻫﻨ&= #65198;ﻣﻨﺪ ﺩﻳﮕﺮﻯ ﺭﺍ ﺩﻧ&= #65170;ﺎﻝ ﮐﻨﺪ <o:p></o:= p> ﺁ= ﻧﺎﻥ ﺳﺒﻚ ﺍﻣﭙﺮﺳﻴ&#= 65262;ﻧﻴﺴﻢ ﺍﻧﻄﺒﺎﻋﻰ ﺩﺍ&#= 65197;ﻧﺪ ﺑﻴﻨﺶ ﻭﺗﻔﮑّ= 5198; ﻭﺗﺨﻴّﻞ ﺩﺍﺭ= 5255;ﺪ.ﻭ ﺍﻳﻨﻬﺎ ﺻﻔﺎﺕ &= #65235;ﺮﺩﻯ ﻭ ﺫﺍﺗﻰ ﻫﻨﺮﻣ&= #65256;ﺪ ﻣﻴﺒﺎﺷﻨﺪ'ﻭﻧ&#= 65258; ﺁثاﺭ ﺍﺟﺘﻤﺎA= 227;ﻰ ﻭ ﺗﺎﺭﻳﺨﻰ ﮐﻪ = ﺩﺭ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65208;ﺘﺮﻙ ﺩﺭ ﺁثاﺭ ﺍﺟﺘ= 5252;ﺎﻋی ﺒﺎ ﻫم ﻔﺮﻕ ﺩﺍ&= #65197;ﻧﺪ.ﻭ ﺍﺑﺪﺍﻉ ﻧﻴﺰ ﺑ&= #65268;ﻦ ﺁﻧﻬﺎ ﺑﻴﺸﺘﺮ &= #65165;ﺳﺖ.ﻭﻣﺎ ﺗﺼﻮﺭ ﻣﻴﮑﻨﻴ&#= 65250;'ﮐﻪ ﺑﺮﺍﻯ ﺍﻭﻟﻴﻦ &= #65169;ﺎﺭ ﺁﻧﻬﺎ ﺭﺍ ﺩﻳﺪ&= #65257;ﺍﻳﻢ.ﻫﺮ ﮐﺎﺭ ﻫﻨﺮﻯ ﮔﺬ&= #65207;ﺘﻪ ﻭ ﻧﻴﺰ ﺁﻳﻨﺪﻩ&= #65165;ﻯ ﺩﺍﺭﺩ.ﻭ ﺳﺮﺍﺳ&= #65198; ﺩﺭ ﺗﺪﺑﻴﺮ ﺍﻟ&= #65260;ﻰ ﺍﺳﺖ.ﭼﻪ ﻫﻨﺮﻫ&= #65166;ﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﻭ ﻳﺎ ﻫﻨﺮﻫﺎﻯ ﻏ&= #65268;ﺮ ﺳﺎﻟﮑﺎﻥ'ﮐﻪ ﺳ&= #65198;ﺍﺳﺮ ﻃﻴﻨﺖ ﻭ ﻣﺤﺘﻮ&= #65267;ﺎﺕ ﻃﺒﻴﻌﺖ ﻭﻓﻄﺮ&#= 65173; ﺩﺭ ﺗﺪﺑﻴﺮ ﺧﺪ&= #65165;ﻭﻧﺪ ﺗﻨﻬﺎ ﻣﻮﺟﻮﺩ &= #65261;ﺍﻗﻌﻰ ﺩﺭ ﻫﺴﺘﻰ ﻣﻴﺒ&= #65166;ﺷﺪ. ﺑﻌﻀﻰ ﺍﺯ ﻣؤث= 617;رﻫﺎﻯ ﺗﻮﻟﻴﺪ'ﺁثاﺭ = 5183;ﺪﻳﺪﻯ ﮐﻪ ﺭﻧﮓ ﺍﺻﺎﻟ&= #65174; ﺍﺑﺪﺍﻋﻰ ﺩﺍﺭ&#= 65193;'ﺍﻳﻦ ﺗﻔﺎﻭﺗﻬﺎ ﺃث= 585;ﻫﻨﺮﻯ ﺭﺍ ﻣﻨﻔﺮﺩ ﻭ ﺷ= ﺨﺼﻰ ﻣﻴﮑﻨﺪ . ﻭﻟﻰ ﺑ= ;ﺎﺯ ﺍﻳﻦ ﺍﺿﺎﻓﺎﺕ &= #65251;ﻤﮑﻦ ﺍﺳﺖ' ﻋﻨﺼﺮ ﺯﺍ= ﺋﺪ ﺟﺪﻳﺪﻯ ﻧﺒﺎﺷ&#= 65256;ﺪ'ﺑﻠﮑﻪ ﻧﺘﻴﺠﻪ ﺗﻐﻴﻴ&#= 65198; ﻏﻴﺮ ﻣﺤﺴﻮس'ﺩ&#= 65197; ﻫﻤﺎﻥ ﻣؤثّرᥴ= 5;ﺕ ﻭ ﻋﻨﺎﺻﺮ ﺳﺎﺑ&= #65238; ﻫﺴﺘﻨﺪ. ﻭ ﻋﻠﻢ= ﺟﻤﺎﻟﻰ ﺑﻨﻈﺮ ﻓﻮﺳﻴﻮ&#= 1587; ﺷﻨﺎﺧﺖ ﻫﻤﻴﻦ &= #65175;ﻔﺎﻭﺗﻬﺎﻯ ﺟﺰﺋﻰ ﺍﺳﺖ.ﻣﺤ&= #65240;ﻘﺎﻥ ﺩﺭ ﻣﻮﺿﻮﻉ ﺍﺻ&= #65166;ﻟﺖ ﺩﺭ ﻫﻨﺮ ﺑﺤﺶ ﮐ= ﺮﺩﻩ'ﻭ ﺗﻮﻟﻴﺪ ﺟﺪﻳﺪ&#= 65263; ﺭﺍ ﮐﻪ ﺩﺭ ﺗﺎﺭ= ﻳﺦ ﺍﻧﻮﺍﻉ ﺟﺪﺍﺋ&#= 65264; ﺍﻳﺠﺎﺩ ﮐﻨﻨﺪ &= #65251;ﻴﺸﻨﺎﺳﻨﺪ'ﻣ= 579;ل ﺍﻳﻨﮑﻪ ﺣﻘﻴﻘ&#= 65176;ﻰ ﻓﺮﻳﺪ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ. ﺃﺻﻞ ﺁﻥ ﺣﺎﺩث&#= 1607; ﻣﺒﺘﮑﺮﺍﻧﻪ ﺧ&#= 65262;ﺍﻫﺪﺑﻮﺩ ﮐﻪ ﻣﺎﺭﺍ ﻳﮑّ&#= 65258; ﺑﺰﻧﺪ.ﻭﻋﻠﺎﺋ&#= 65250; ﺩﻫﺸﺖ ﺍﺭﺍﺋﻪ &= #65169;ﺪﻫﻴﻢ.ﺍﻳﻦ ﺗﻌﺠّﺐ ﻫﻤﺎﻥ &#= 65165;ﺣﺴﺎس ﺟﻤﺎﻟﻰ ﺍﺳﺖ ﮐ&= #65258; ﭼﺮﺍ ﻣثلا ﭼﻨA= 268;ﻦ ﺭﺍ ﻧﻤﻰ ﺩﺍﻧﺴ&= #65176;ﻴﻢ.ﺩﺭ ﻭﺍﻗﻊ ﻣﺎ ﺧﻮﺩ = ﺟﺪﻳﺪ ﺷﺪﻩﺍﻳﻢ.ﻭ ﺩﺍ&= #65261;ﺭ ﺁثاﺭ ﺍﺑﺪﺍﻋA= 264; ﺟﻬﺎﻥ ﺷﺪﻩﺍﻳ&#= 65250; ﺍﻣﺎ ﺧﻮﺩ ﻫﻨﺮ&= #65251;ﻨﺪ ﺍﺣﺴﺎس ﺍﺻﺎﻟ= 5174; ﺭﺍ ﺑﻘﻮﻝ(ﺑﺎﻳ&= #65198;) ﻫﻤﺮﺍﻩ ﺑﺎ ﺍﺣ&= #65204;ﺎس ﻭﺣﺪﺕ ﺧﻮﻳﺶ ﻣ&= #65268;ﺪﺍﻧﺪ. ﺧﻮﺩﺵ ﺭﺍ ﻣﻴﺪ&= #65165;ﻧﺪ ﮐﻪ ﻧﻤﻰ ﺗﻮﺍﻧ&= #65194; ﭘﺮﻭﺍﺯ ﮐﻨﺪ.ﻭ = ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ ﺍﮔ= ;ﺮ ﻋﺰﻟﺖ ﺑﮕﻴﺮﺩ'ﺑﺎﺯ ﻣ&= #65268;ﺨﻮﺍﻫﺪ ﺑﺠﻤﻊ ﺑﭙﻴﻮﻧ&#= 65194;ﺩ. ﭼﻮﻥ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬﻰ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ. ﺍﺻﺎﻟﺖ ﻭ ﺗﻨﻬ&= #65166;ﭘﻰ ﻓﮑﺮ ﻧﻴﺰ ﺑﺎ ﺗ= ﻌﻠﻴﻢ ﻭ ﺗﻠﺎﺵ ﺍﺯ ﺗﻨ= ﻬﺎﺋﻰ ﺩﺭ ﻣﻴﺂﻳﺪ ﻟﺬ&= #65165; ﺭﻧﺞ ﺗﻨﻬﺎﺋﻰ &= #65227;ﺎﺭﺽ' ﻣﺘﻨﺎﺳﺐ ﺭﻧﺞ &= #65175;ﻌﻠﻴﻢ ﻫﻨﺮﻣﻨﺪ ﺑﺪﻳ&#= 64405;ﺮﺍﻥ ﺍﺳﺖ. هدﻑ ﻫﻨﺮ&#= 65251;ﻨﺪ ﻧﺒﺎﻳﺪ ﺍﻳﻦ ﺑ&= #65166;ﺷﺪ'ﮐﻪ ﺑﺎﺻﺎﻟﺖ ﻭ ﮔﻤ&= #65208;ﺪﻩ ﺍﻯ ﺑﺮﮔﺮﺩﺩ.ﺑ&= #65248;ﮑﻪ ﺑﺪﻭﻥ ﺟﺴﺘﺠﻮ &= #65169;ﺎﻳﺪ ﺑﺂﻥ ﺑﺮﺳﺪ'ﮐﻪ = ﻫﻤﺎﻥ ﺗﺴﻠﻴﻢ ﺳﺎﻟک اﺳﺖ. ﺍﺻﺎﻟﺖ ﺍ&= #65267;ﻦ ﻧﻴﺴﺖﮐﻪﭼﻴﺰ= 5263; ﺑﮕﻮﺋﻴﻢ' ﮐﻪ ﺩ= ﻳﮕﺮﺍﻥ ﻧﻴﺰ ﻣﻴﺘﻮﺍﻧ&#= 65256;ﺪ ﺑﮕﻮﻳﻨﺪ.ﻣﮕﺮ &= #65153;ﻧﮑﻪ ﺗﺎ ﺧﻮﺩﺭﺍ ﻣﻮ&= #65183;ﻮﺩ ﻣﻨﺤﺼﺮ ﺑﻔﺮﺩ &= #64400;ﻨﻴﻢ. ﺗﻐﻴﻴﺮ ﻣﻘﺎﻡ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺣﻰ ﻣﺎ'ﻭ ﺳﭙ= س ﭘﻴﺪﺍﻳﺶ ﺟﺪﻳ&#= 65194; ﻫﻨﺮﻯ ﺩﺭ ﻣﺎ ﺧ= ﻮﺍﻫﺪ ﺑﻮﺩ .<o:p></o:p> ﺩﺭ ﭘﺪﻳ= ;ﺪﻩ ﺗﻘﻠﻴﺪ'ﻫﻨﺮﻣ&#= 65256;ﺪ ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺍ&= #65169;ﺘﮑﺎﺭ ﮐﻨﺪ ﻣﮕﺮ ﺗﻘﻠ&= #65268;ﺪ ﮐﺮﺩﻩ ﺑﺎﺷﺪ. ﺩ= ﺭﺗﻨﺰﻳﻞ ﺯﺑﺎﻧﻰ ﻭ ﺍﺻﻮ&= #65245; ﻗﺒﻠﻰ'ﮐﻪ ﺩﺭ ﻣ= ﺮﺣﻠﻪ ﺗﻌﻠﻴﻢ ﭼﻨﻴﻦ &= #65165;ﺳﺖ.ﺩﺭ ﻫﻨﺮ ﺍﺑﺘﮑﺎﺭ &= #65169;ﺴﺘﻪ ﺑﻨﺪﺭﺕ ﻫﻨﺮﻣ&#= 65256;ﺪ'ﺩﺭ ﺟﺴﺘﻦ ﺭﺍﺑﻄﻪ &= #65239;ﺪﻳﻢ ﻭﺟﺪﻳﺪ ﺍﺳﺖ.ﺧ&= #65268;لی اﺯ ﺟﺪﻳﺪ ﺭﺍ ﻧ&= #65252;ﻴﺘﻮﺍﻥ ﮔﻔﺖ' ﻣﮕﺮ ﮐﻤﻰ= ﺍﺯ ﺟﺪﻳﺪﻫﺎ ﺭﺍ.ﻭ = ﺍﮔﺮ ﻫﻨﺮﻣﻨﺪ ﺍﺻﺮ&#= 65165;ﺭ ﺑﺎﺑﺘﮑﺎﺭ ﻭﻧ&#= 65262;ﺁﻭﺭﻯ ﺩﺍﺷﺖ'ﻇﺮﺍﻓﺖ &= #65183;ﻤﺎﻟﻰ ﺭﺍ ﺍﺯ ﺩﺳ= ;ﺖ ﻣﻴﺪﻫﺪ. ﻭ ﺷﺎﻧس ﺩﺭﻙ ﮐ&= #65256;ﻨﺪﮔﺎﻥ ﮐﻤﺘﺮ ﻣﻴﮕﺮﺩ&#= 65193;.ﻭ ﺑﺮﺍﻯ ﻧﻮﺁﻭﺭ&#= 65263; ﺧﻮﺩ' ﮐﻨﺘﺮﻝ ﻭ= ﺗﻮﺟﻴﻪ ﻟﺎﺯﻡ ﺩﺍﺭﺩ.ﻭ = ﻧﺒﺎﻳﺪ ﺑﻬﺮ ﻗﻴﻤﺖ ﮐﻪ = ﺷﺪﻩ' ﺩﻫﺸﺖ ﻭﺗﻌﺠّ= 5168; ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺟ&= #65248;ﺐ ﮐﺮﺩ ﻭ ﺑﻘﻮﻝ ﺍ= ﻧﮕﻠﻴﺴﻰ ﻫﺎ'ﺑﺎﻳﺪ ﻫﻨﺮ = ﺗﺴﻠﻴﻢ ﺳﺤﺮ'ﻭ ﻏﻴﺮ ﻣﺘ= ﺤﻘﻖ ﻭﻧﺎﻣﻔﻬﻮﻡ ﮔ&#= 65198;ﺩﺩ' ﻭ ﺍﻟّﺎ ﺩﻭﭼﺎ&#= 65197; ﺍﺿﻄﺮﺍﺏ ﻭ ﺁﺷ&= #65236;ﺘﮕﻰ ﻭ ﺧﻠﻂ ﻭﮐﻮ= ﺭﻯ ﻭ ﺷﻠﻮﻏﻰ ﻣﻴﺸ&= #65262;ﺩ.ﻫﺮﭼﻪ ﺑﺎ ﭘﺎﻳﻪﻫﺎﻯ &= #65195;ﻫﻨﻰ ﻗﺪﻳﻢ ﻣؤثّرᥴ= 9;ﺮ ﺩﺭ ﺩﻳﮕﺮﺍﻥﺒ&#= 65166;ﺷﺪ' ﻧﺎﻣﺮﺑﻮﻁ ﺗﺮ &= #65251;ﻴﮕﺮﺩﺩ. ﻫﻨﺮﻣﻨﺪ ﺑﺎﻳ&#= 65194; ﺑﺪﺍﻧﺪ'ﭼﮕﻮﻧ&#= 65258; ﺑﺮﺍﻯ ﻫﻴﺠﺎﻧ&#= 65166;ﺕ ﻧﺎﺷﻨﺎﺧﺘﻪ ﺧ&#= 65262;ﺩ'ﺣﺪّﻯ ﻗﺎﺋﻞ ﺷﻮﺩ. ﺗﺎ= ﺩﺭ ﻣﻠﮑﻮﺕ ﺗﺎﺭﻳ&#= 65242; ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65239;ﺮﺍﺭ ﻧﮕﻴﺮﺩ. ﺍﺑﺪﺍ&= #65225; ﻓﻨّﻰ ﻭ ﻫﻨﺮﻯ'&= #65191;ﻮﺩ ﺷﺎﻣﻞﻋﻨﺎﺻﺮ &#= 65199;ﻳﺎﺩﻯ ﺍﺯ ﺷﻌﻮﺭﻯ ﻭ ﻟ= ﺎ ﺷﻌﻮﺭﻯ ﺍﺳﺖ' ﺁ= ﮔﺎﻫﺎﻧﻪ ﻭ ﻧﺎﺁﮔﺎﻫﺎﻧ&#= 65258;. ﮐﻪ ﺍﻳﻨﻬﺎ ﺑﺎ&= #65259;ﻢ ﺩﺭ ﺷﺒﮑﻪﺍﻯ ﻣ&= #65170;ﻬﻢ ﭘﻴﭽﻴﺪﻩ ﻫﺴﺘ&#= 65256;ﺪ.ﻭ ﺁﻧﺮﺍ ﭼﻮﻥ ﺯﺍ&= #65267;ﻤﺎﻥ ﺩﺍﻧﺴﺘﻪﺍﻧﺪ.&#= 64400;ﻪ ﺗﻠﻘﻴﺢ ﻧﻄﻔﻪ &= #65261; ﺣﻤﻞ ﻭ ﻧﮕﻬﺪﺍ&= #65197;ﻯ ﻭ ﻏﻴﺮﻩ ﻟﺎﺯﻡ = ﺩﺍﺭﺩ ﺗﺎ ﻃﻔﻞ ﺷﻮﺩ.ﻭ= ﺗﺤﻮﻟﺎﺕ ﺑﻴﻮﻟﻮﮊﻳﻚ ﻣ&#= 65166;ﺩﺭ ﻧﻴﺰ ﮐﻪ ﻫﻤﺎﻥ = ﺑﺎﻃﻦ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ &= #65207;ﺮﮐﺖ ﺩﺍﺭﺩ. ﮐﻪ ﺧﻮﺩ= ﻫﻨﺮﻣﻨﺪﺍﺯ ﺁﻥ ﺧﺒﺮ ﻧﺪﺍﺭ&= #65193;. ﻳﻮﻧﮓ ﺍﺑﺪﺍﻉ &= #65197;ﺍ ﺭﻧﮓ ﻧﻮ ﺩﺍﺩﻩ'= ﮐﻪ ﺍﺯ ﺍﻋﻤﺎﻕ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﺳﺮﭼﺸﻤﻪ ﻣﻴﮕ&#= 65268;ﺮﺩ ﻳﺎ ﺍﺯ ﻣﻠﮑﻮﺕ = ﻣﺎﺩﺭﺍﻥ ﺍﺳﺖ'ﮐﻪ ﭘﻴﺮﻭ&= #65165;ﻥ ﺍﻟﻬﻰ ﻫﺴﺘﻨﺪ. = ﻭﻫﻨﮕﺎﻡ ﻏﻠﺒﻪ ﻧﻴﺮﻭﻯ &= #65165;ﺑﺪﺍﻉ'ﺍﺭﺍﺩ= 5257; ﺗﻌﺎﻟﻰ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺗﺴﻠﻴﻢ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ ﻣﻴﺸﻮﺩ.ﻭ ﺫﺍﺕ&= #65169;ﻄﻮﺭ ﺷﻌﻮﺭﻯ عقب ﻧA= 208;ﻴﻨﻰ ﺩﺭﺍﻳﻦ ﺯﻣﻴﻨ&#= 65258; ﻣﻴﮑﻨﺪ. ﻳﻮﻧﮓ = ﻓﺮﺍﻣﻮﺵ ﮐﺮﺩﻩ ﮐﻪ ﺍﺑﺪ&= #65165;ﻉ ﻋﻤﻞ ﻟﺎ ﺷﻌﻮﺭ&= #65263; ﻭﻧﺎﺧﻮﺩ ﺁﮔﺎ&#= 65259;ﺎﻧﻪ ﻧﻴﺴﺖ.ﺍﻟﺒﺘﻪ &= #65193;ﺭﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﭼﻮﻥ &= #65227;ﻠﻤﺎ ﻭ ﻓﻠﺎﺳﻔﻪ'ﺩﺭ = ﺑﺎﺭﻩ ﺍﺑﺪﺍﻉ ﺧﻮﺩ ﭼ&= #65256;ﻴﻦ ﻧﻴﺴﺘﻨﺪ. ﺑﻠﮑ&= #65258; ﻫﻨﺮﻣﻨﺪ ﺗﺠﺮ&#= 65169;ﻪ ﻭﺗﻤﺮﻳﻦ ﻗﺒﻠ&#= 65264; ﺩﺭﺍﺯﻯ ﻣﻴﺨﻮ&#= 65165;ﻫﺪ'ﺗﺎ ﻣﺎﺩﻩ ﺍﺑﺪﺍﻉ &= #65191;ﻮﺩﺭﺍ ﺁﻣﺎﺩﻩ ﻧﻤﺎﻳ&#= 65194;.<o:p></o:p> ﻓﮑﺮ ﺍﺑ= ;ﺪﺍﻉ ﻳﺎ ﭘﻴﺎﺩﻩ ﮐﺮ&= #65193;ﻥ ﺁﻥﺪﺭﺻﻮﺭﺕ ﻳ&#= 1705; اﺑﺪﺍﻉ ﻓﺮﻕ ﺩ&#= 65165;ﺭﺩ.ﻭ ﺩﺭ ﻫﻨﺮ ﭘﻴﺎﺩ&= #65257; ﮐﺮﺩﻥ'ﻫﻤﺎﻥ ﻗ&= #65194;ﺭ ﻣﻬﻢ ﺍﺳﺖ'ᤨ= 0;ﻪ ﻓﮑﺮ ﻭ ﺍﻟﻬﺎﻡ = ﺍﺻﻠﻰ ﺍﻟﻬﻰ ﺩﺍﺭﺩ.ﻭ = ﺩﺭ ﻋﺮﻓﺎﻥ ﻭﻭﺍﺻ&#= 65248;ﺎﻥ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺁﺷﮑﺎﺭﺍ ﺷﻬﻮ&#= 65193; ﺩﺍﺭﻧﺪ'ﻭ ﺗﻨﺰ&= #65267;ﻞ ﻣﻨﻄﻘﻰ ﻣﻴﮑﻨ&#= 65256;ﺪ.ﮐﻪ ﻫﻤﺎﻥ ﺍﻫﻤﻴّ= 5174; ﺭﺍ ﭘﻴﺪﺍ ﻣﻴﮑ&= #65256;ﻨﺪ. ﭼﻄﻮﺭ ﻣﻴﺘﻮﺍ&#= 65253; ﺍﺳﺘﺪﻟﺎﻝ ﮐﺮ&#= 65193;' ﻭ ﺳﻤﭙﺎﺗﻰ ﺩﺭ = ﺩﻳﮕﺮﺍﻥ ﺳﺎﺧﺖ.ﻭﻧﻈﺮﻳ&#= 65258;ﭘﺮﺩﺍﺯﻯ ﮐﺮﺩ ﻭﻣﻄﺮﺡ ﻧ&= #65252;ﻮﺩ.ﻭ ﻫﻤﻪﺭﺍ ﭼﮕﻮﻧ&#= 65258;ﺑﺘﺮﺗﻴﺐ ﺍﻧﺠﺎﻡ ﺩﺍﺩ. ﺑ= ﺮﺍﻯ ﻫﺮ ﺍﺑﺪﺍﻉ ﻣﻘ&= #65194;ﻣﺎﺕ ﻗﺒﻠﻰ ﺯﻳﺎﺩﻯ &= #65247;ﺎﺯﻡ ﺍﺳﺖ.ﻣﺎﻧﻨﺪ ﺩ&= #65261;ﺭﻩ ﺳﻠﻮﻙ ﻃﻮﻟﺎﻧ&#= 65264; ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺩ&= #65197; ﭘﻴﻤﺎﻥ'ﺗﺎ ﺭﺳ&= #65268;ﺪﻥ ﺑﺎﻟﻬﺎﻣﺎﺕ ﻟ&#= 65194;ﻧّﻰ ﻭ ﺍﺑﺪﺍﻋﺎﺕ ﻓ&= #64401;ﺮﻯ.ﻫﻨﺮﻣﻨﺪ= 5165;ﻥ ﺩﻭﺳﺖ ﺩﺍﺭﻧﺪ &= #65169;ﮕﻮﻳﻨﺪ'ﮐﻪ ﺍﺑﺪﺍﻉ ﺁﻧﻬﺎ &= #65165;ﺯ ﺩﺭﻭﻥ ﺧﻮﺩﺷﺎ&#= 65253; ﺧﻮﺩ ﺑﺨﻮﺩ ﻭ ﺑ= ﺪﻭﻥ ﺍﺭﺍﺩﻩ ﭘﻴﺪﺍ &= #65207;ﺪﻩ ﺍﺳﺖ. ﻭ ﺑﻘﻮﻝ ﺍ= ;ﻳﻨﺘﻮﻥ ﭼﻴﮑﻮﻑ'ﺩﺭ ﺍﺑ&= #65194;ﺍﻉ ﻫﻨﺮﻯ ﻣﺸﮑﻠﺎ&#= 65173; ﻭ ﻏﺎﻳﺎﺕ ﻭ ﻫﺪ= ﻓﻬﺎﻯ ﻧﻬﺎﺋﻰ ﻫﺴﺖ.ﻭ = ﻟﺬﺍ ﻫﻨﺮﻣﻨﺪ ﻧﻤﻰ &= #65175;ﻮﺍﻧﺪ'ﺑﺪﻭﻥ ﺗﺄﻣّﻞ ﻭ ﺗﺼﻤ&#= 65268;ﻢ ﺍﺑﺪﺍﻋﻰ ﮐﻨﺪ &= #64400;ﻪ ﺩﺭ ﻏﻴﺮﺳﺎﻟﮑ&#= 65166;ﻥ ﭼﻨﻴﻥ اﺳﺖ.ﻭﻟ&#= 65264; ﻭﺍﺻﻠﺎﻥﺎﻟﻬ= 5264; ﺩﺭﻣﺮﺣﻠﻪﺍﻧ= 5184;ﺎﻡ ﺗﻨﺰﻳﻞ'ﮐﺎﺭ ﻣ&= #65208;ﮑﻞ ﻭﺑﺎ ﻣﻘﺪﻣﻪﺑ&#= 65166;ﻳﺪ ﺑﺎﺷﺪ. ﻭﻟﺬﺍ ﺗ= ﻨﺰﻳﻞ ﻫﻤﻪ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﻣﻴﺴّﺮ ﻧﻴﺴﺖ.&#= 65199;ﻳﺮﺍ ﺍﻟﻬﺎﻣﻬﺎ ﺑﻄ&#= 65262;ﻥ ﺯﻳﺎﺩﻯ ﺩﺍﺭﻧ&#= 65194;. ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﺑ&= #65198;ﺣﺴﺐ ﻣﻘﺎﻡ ﻋﻘﻠﻰ ﻭ&= #65197;ﻭﺣﻰ ﺧﻮﺩ ﺁﻧﻬﺎ ﺭﺍ = ﻣﻰ ﻓﻬﻤﻨﺪ. ﻭ ﺍﻭﻟ= ﻴﺎﻯ ﺍﻟﻬﻰ ﻧﻴﺰ ﺑﺎ&= #65259;ﻢ ﻓﺮﻕ ﺩﺍﺭﻧﺪ.ﭼ&= #65262;ﻥ کتاﺏﻗﺮﺁﻥ ﮐʌ= 58; ﺑﺨﺎﻃﺮ ﺗﻔﺎﻭﺕ ﻓﻬﻢ'ﺑ&= #65176;ﻌﺪﺍﺩ ﺧﻮﺍﻧﻨﺪﮔﺎﻥ &#= 65153;ﻥ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻟﺬ&= #65165; ﺁثاﺭ ﺗﻨﺰﻳﻠA= 264; ﻋﺮﻓﺎﻧﻰ ﺭﺍ'ﺑ&= #65166;ﻳﺪ ﺳﻤﺒﻮﻟﻴﻚ ﻭ ﺭ&= #65251;ﺰﻯ ﮔﻔﺖ ﻭ ﺻﺮﺍﺣﺖ = ﺩﺭ ﺣﮑﻢ ﮐﺸﺘﻦ ﺃﺻ&= #65246; ﺍﻟﻬﺎﻡ ﻭ ﮔﻴﺮ&= #65255;ﺪﻩ ﺍﻟﻬﺎﻡ ﺧﻮﺍﻫ&#= 65194; ﺑﻮﺩ. ﺑﻘﻮﻝ ﻭﺍ= ﻧﮕﻮﺥ ﺁﻧﭽﻪ ﺩﺭ ﺩﺳﺖ = ﺍﺑﺪﺍﻉ ﺩﺍﺭﻡ'ﻧﺘﻴﺠﻪ &= #65165;ﺗّﻔﺎﻕ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﻗ&= #65212;ﺪﻯ ﻭﺍﻗﻌﻰ ﻭ ﺍﺭﺍ&= #65193;ﻩﺍﻯ ﻧﻬﺎﺋﻰ ﺩﺍﺷﺘ&#= 65258;ﺍﻡ ﺩﺭ ﺍﺑﺪﺍﻉ ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ'ﻭ ﻧﻴ&= #65200; ﺗﻨﺰﻳﻞ ﺩﺍﺩﻥ &= #65165;ﻟﻬﺎﻡ ﺑﻮﺳﻴﻠﻪ ﮐﺎﻣ&#= 65248;ﺎﻥ ﺍﻳﻦ ﻫﺪﻑ ﻧﻬﺎ&= #65163;ﻰ ﻭ ﻧﻴﺰ ﻣﻘﺪﻣﺎ&= #65173; ﺍﻭﻟﻴﻪ'ﻣﻨﺠﺮ &= #65169;ﺎﻟﻬﺎﻡ ﺭﻭﺷﻨﻰ ﺍﺳﺖ.ﻭ = ﻧﺘﻴﺠﻪ ﮐﻮﺷﺶ ﺳﺮﺳﺨﺘ&#= 65166;ﻧﻪ ﺍﺳﺖ. ﻭﻳﮑﺘﻮﺭ = ﻫﻮﮔﻮ ﺑﺮﺍﻯ ﺍﺑﺪﺍﻉ</= span> </spa= n>ﻣﻘﺪﻣﻪ ﺗﺄʌ= 51;ّﻠﻰ ﻗﺎﺋﻞ ﺍﺳﺖ ﻭ ﺍ= ﻟﻬﺎﻡ ﺭﺍ ﭼﻮﻥ ﺟﻮﺟﻪ = ﻭ ﺗﺨﻢ ﻣﺮﻍ ﻣﻴﺪ&= #65165;ﻧﺪ.ﮐﻪ ﺍﮔﺮ ﻧﮕﻬﺪﺍﺭ&#= 65263; ﻧﺸﻮﺩ'ﻧﻪ ﺗﺨﻢ = ﺟﻮﺟﻪ ﻣﻴﺸﻮﺩ ﻭ ﻧﻪ ﺟ= ﻮﺟﻪ ﻣﺮﻍ ﻣﻴﮕﺮﺩﺩ.<= o:p></o:p> ﻫﻮﺵ ᥾= 1;ﺣﺎﻓﻈﻪ ﺩﻭﺑﺎﻝ ﺗﺨﻴّ= 5246; ﻫﺴﺘﻨﺪ ﭘس ﺷﺎ&#= 65251;ﻞ ﻣﻘﺪﻣﻪ ﺑﺮﺍﻯ &= #65165;ﺑﺘﮑﺎﺭ ﻭ ﺍﺑﺪﺍﻉ ﺍﺳﺖ.= ﻭ ﺑﻘﻮﻝ ﺳﻮﺭﻳﻮ'&= #65261;ﻇﻴﻔﻪ ﺩﻭﮔﺎﻧﻪﺍﻯ ﻫ&#= 65204;ﺖ.ﻳﮑﻰ ﻭﻇﻴﻔﻪ ﻣﻨﻄﻘ&#= 65264; ﻣﻨﻔﻰ ﻭ &#= 65203;ﻠﺒﻰ ﺩﻭﺭ ﮐﺮﺩﻥ ﺍﻓ&= #64401;ﺎﺭ ﻏﻠﻂ' ﻭ ﺩﻳﮕﺮﻯ= ﻭﻇﻴﻔﻪ ﺍﻳﺠﺎﺑﻰ ﻭ ﻣث&#= 1576;ت ﺩﺭ ﮐﺎﺩﺭ ﻣﺎﺩ&= #65257; ﻭ ﻗﻮﺍﻋﺪ ﮐﺎﺭ = ﻭ ﺍﺳﺘﻨﺎﺩﻫﺎﻯ &#= 65193;ﻳﮕﺮ. ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ ﺍﻳﻦ ﺗﻠﺎﺵ ﻣﻴ&= #65208;ﻮﺩ 'ﮐﻪ ﺑﺎﺯ ﺍﺑﺪﺍ= ﻉ ﻭﮐﺎﺭ ﺍﻳﺪﺁﻟ&#= 65264; ﻧﻴﺴﺖ.ﺩﺭ ﺳﺎﻟ&= #64401;ﺎﻥ ﻭﻇﻴﻔﻪ ﺳﻠﺒﻰ &= #65261;ﻣﻨﻔﻰ ﻫﻤﺎﻥ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﻋﻤﻞ ﺗﺨﻠﻴ&= #65258; ﻭ ﺗﻨﺰﻳﻪ ﻭ ﺗﺠ= ﺮﻳﺪ ﻭ ﺗﺰﮐﻴﻪ ﻧﻔس &= #65165;ﺳﺖ ﺗﺎ ﺑﺎﻟﻬﺎﻡ<sp= an dir=3DLTR> </spa= n>ﺑﺮﺳﻨﺪ.ﻭﻗʋ= 76;ﻰ ﮐﻪ ﺍﺯ ﻣﺮﺍﺗﺐ = ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﮔﺬﺷﺘﻨﺪ.&= #65261; ﺩﺭ ﻣﺮﺣﻠﻪ ﺩﻭ&= #65249; ﻣﺎﺩﻯ ﮐﺮﺩﻥ ﻭ = ﻣﻨﻄﻘﻰ ﻧﻤﻮﺩﻥ ﺍﻟﻬﺎ&#= 65249; ﺍﻟﻬﻰ ﺧﻮﺩ ﺩﺭ = ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘﻰ ﺍﺳﺖ'ﮐ&= #65258; ﮐﺎﺭ ﮐﺎﻣﻠﺎﻥ &= #65169;ﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ'ﻭ ﺩﺍﺭﺍ&= #65263; ﺍﻣﮑﺎﻧﺎﺕ ﻓﻨ&#= 1617;ﻰ ﻭ ﺃﺩﺑﻰ ﺩﺭ ﺃﻣ= ﺮ ﺗﻨﺰﻳﻞ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﺩﺭ ﻫﻨﺮ ﻏﻴﺮ= ﺳﺎﻟﮑﺎﻥ ﻫﻤﺎﻥ ﻭﻇﻴﻔﻪ &= #65251;ﻨﻔﻰ ﺧﻮﺩ ﺑﺨﻮﺩ ﻭﻇ&= #65268;ﻔﻪﺍﻯ ﻣثبت ﺧﻮﺍﻫﺪ</spa= n> </spa= n>ﺷﺪ. ﺯﻳﺒﺎﺋA= 264; ﺷﻨﺎﺳﺎﻥ ﻋﻘﻠﻰ ﻭ ﻋﺮﻓﺎ&= #65255;ﻰ' ﺑﺮﺍﻯ ﺍﻟﻬﺎﻡ &= #65193;ﺭ ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ &= #65255;ﻘﺸﻰ ﻗﺎﺋﻞ ﻧﻴﺴﺘﻨ&#= 65194; ﻭ ﻧﺒﻮﻍ ﻫﻨﺮﻯ = ﺭﺍ ﻗﻮﻩﺍﻯ ﻏﻴﺮ ﻋ&= #65240;ﻠﻰ ﻭ ﺟﺎﺩﻭﺋﻰ ﻧﻤ&= #65268;ﺪﺍﻧﻨﺪ. ﺑﻠﮑﻪ ﻓﻌﻞ ﺑﺼ&= #65268;ﺮﺕ ﻋﻘﻠﻰ'ﻫﻤﺮﺍﻩ &= #64400;ﻨﺘﺮﻝ ﻧﻔس ﻭ ﺧﻮﻳﺸﺘ&#= 65254; ﺩﺍﺭﻯ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ.ﮐﻪ ﺍﻳﻦ ﺑﺎﺯ ﺍﺑﺪ&= #65165;ﻉ ﻧﻴﺴﺖ.ﺗﻐﻴﻴﺮ&#= 65263; ﺩﺭ ﺳﻄﺢ ﻋﻘﻞ ﺟ= ﻤﻌﻰ ﻭ ﺳﻠﻴﻘﻪ ﺟﻤﻌ&= #65264; ﻣﻴﺒﺎﺷﺪ.ﻭﻳﻚ &= #65255;ﻮﺁﻭﺭﻯ ﺍﻧﻘﻠﺎﺑﻰ ﻭﻣ&#= 65198;ﺣﻠﻪ ﻣﺴﺘﻘﻠﻰ ﺑﺮﺍ&#= 65263; ﺧﻮﺩ ﻧﻴﺴﺖ.<o:p></o:p></span= > ﺩﻯﻠﺎﮐ= ﺮﻭﺍ ﺭﻭﺍﻥ ﺷﻨﺎس ﻣ&#= 65228;ﺎﺻﺮ'ﻧﺒﻮﻍ ﺭﺍ ﺩﺭ ﺗﻔﺴﻴﺮ = ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ'ﻭ ﺩﺍﺷﺘ&= #65254; ﻗﺪﺭﺕ ﺧﺎﺹ ﺑﺮ&= #65175;ﺮ ﻭﻇﺎﻳﻒ ﻃﺒﻴﻌ&#= 65264; ﺗﻦ'ﮐﻠﺎﻣﻰ ﭘﻮ&= #64378; ﻣﻴﺪﺍﻧﺪ. ﺭﻭﺍ&= #65255;ﺸﻨﺎﺵ ﺟﺰ ﺟﺴﻢ ﻭﻣﺎﺩ&= #65257; ﺭﺍ ﻧﻤﻰ ﺷﻨﺎﺳ&= #65194;.ﺩﺭ ﺣﻨﮓ ﺑﺎﺭﻭﺍﻥ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺭﺍ ﻣﺎﺩﻯ ﺭﻓﺘ&= #65166;ﺭ ﻣﻴﮑﻨﺪ. ﭼﻮﻥ ﻗ= ﺒﻮﻝ ﻫﺮ ﺃثر ﺑﺮﺗﺮ &#= 65165;ﺯ ﺟﺴﻢ ﻭﻣﺎﺩﻩ ﺩ&= #65197; ﻃﺒﻴﻌﺖ ﻭﺟﻮﺩ &= #65165;ﻧﺴﺎﻥ'ﺍﻭﺭﺍ ﻟﺎﺟﺮﻡ ﺑﻔﻠﺴ&#= 65236;ﻪ ﺍﻟﻬﻰ ﻭ ﻋﺮﻓﺎ&= #65253; ﻭﺃﺑﺪﻳّﺖ ﻣﻰ &#= 64400;ﺸﺎﻧﺪ.ﮐﻪ ﺍﺯ ﺁﻥ ﮔﺮﻳﺰﺍ&= #65253; ﻧﻴﺰ ﻫﺴﺘﻨﺪ.ﺗ&= #65166; ﺑﺪﻧﺎﻡ ﺧﺮﺍﻓ&#= 65166;ﺗﻰ ﻭ ﻏﻴﺮ ﻋﻠﻤﻰ ﺑ= ﻮﺩﻥ ﻧﺸﻮﻧﺪ.ﻭﻭﺟﻬ&#= 65258; ﻋﻠﻤﻰ ﺧﻮﺩﺭﺍ &= #65165;ﺯ ﺩﺳﺖ ﻧﺪﻫﻨﺪ. ﺩ= ﺭ ﺣﺎﻟﻴﮑﻪ ﮐﺎﻧ&#= 65174; ﻭ ﺷﻮﭘﻨﻬﺎﻭﺭ &= #65261; ﻧﻴﭽﻪ'ﺍﺑﺪﺍﻉ &= #65197;ﺍ ﺑﺎ ﺻﻔﺖ ﻭﻣﻠﮑ&= #65258; ﺳﺤﺮﻯ'ﺑﻨﺎﻡ ﻧ&= #65170;ﻮﻍ ﺗﻔﺴﻴﺮ ﮐﺮﺩﻩ &= #65165;ﻧﺪ.ﮐﻪ ﻫﻤﺎﻥ ﮐﻤﺎﻝ ﺍ&= #65247;ﻬﻰ ﺳﺎﻟﮑﺎﻥ' ﭘس ﺍ&= #65199; ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭ&#= 65165;ﻥ' ﻭ ﺩﺭﻳﺎﻓﺘﻬﺎ&#= 65263; ﺍﻟﻬﺎﻣﻰ ﻭ ﮐﻤ&= #64401;ﻬﺎ ﻭﺍﻣﺪﺍﺩﺍﺕ ﺭ&#= 65261;ﺣﻰ'ﺍﺯ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﻭﻣﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧ&#= 65194;.ﻭ ﺗﺎﻭﻗﺘﻰ ﮐﻪ ﺧ&= #65262;ﺩ </spa= n>ﻧﻴﺰ ﺑﭽﺸﻢ A= 175;ﻦ ﻭ ﺩﻝ ﻧﺒﻴﻨﻨﺪ'= ﻭﻫﻢ ﻭﺧﻴﺎﻝ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ . ﺩﻯﻠﺎﮐﺮﻭﺍ ﺍ= ﺑﺪﺍﻉ ﺭﺍ ﻳﻚ ﻭﺟﺪ ﺻﻮ= ﻓﻴﺎﻧﻪ ﻭ ﺣﺪس ﺩﻳﻨﻰ ﻣ&= #65268;ﺪﺍﻧﺪ'ﻭ ﻧﻪ ﺣﺪﺳﻰ ﻋﻘﻠ&= #65264; ﻭﻏﻴﺮ ﺷﻬﻮﺩﻯ.&= #64400;ﻪﺑﺎ ﺷﻬﻮﺩ ﻭﺍﺷﺮﺍ&#= 65237; ﺍﻟﻬﻰ ﺩﺭ ﺍﺣﻮ&= #65165;ﻝ ﺳﺎﻟﮑﺎﻥ ﭘﺎﻙ &= #65197;ﻭﺍﻥ ﺷﺪﻩ ﺑﺎﺷﺪ ﻧﻤ&= #65264; ﺩﺍﻧﺪ.ﺑﻠﮑﻪ ﺻ&= #65256;ﻌﺖ ﻭ ﺗﮑﻨﻴﻚ ﻭ ﻋﻘ= ﻞ ﻭ ﺍﺭﺍﺩﻩ ﺧﻮﺩ = ﺍﻧﺴﺎﻥ ﻣﻴﺪﺍﻧﺪ. ﻳﻌﻨ&= #65264; ﺧﻮﺩﺁﮔﺎﻫﺎﻧ= 5258; ﺍﺑﺪﺍﻉ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﺩﺭﺣﺎﻟﻴ@= 401;ﻪ ﺗﻤﺎﻡ ﺍﻳﻦ ﻗﺪ&= #65197;ﺗﻬﺎﻯ ﺻﻨﻌﺘﻰ ﻭ ﺗﮑﻨ&= #65268;ﮑﻰ ﻭ ﻋﻘﻞ ﻭ ᥴ= 5;ﺭﺍﺩﻩ'ﮐﺎﺭ ﺩﺍﺷﺘﻦ ﺍﺳﺘﻌ&#= 65194;ﺍﺩ ﻗﺒﻠﻰ ﻭ ﺫﺍﺗﻰ = ﺭﺍ ﻧﻤﻰ ﮐﻨﺪ.ﮐﻪ ﻧ= ﺘﻴﺠﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺭﻭ&#= 65187;ﻰ ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﮐ&= #65258; ﭼﻘﺪﺭ ﭘﻴﺸﺮﻓ&#= 65174; ﺳﻠﻮﮐﻰ ﻭ ﺷﻬﻮ&= #65193;ﻯ ﺩﺍﺷﺘﻪ'ﮔﺮﭼﻪ &= #65165;ﮐﻨﻮﻥ ﻣﻨﮑﺮ ﺁﻥ ﻣﻴﺒ&= #65166;ﺷﺪ. ﻭﻟﻰ ﺍﻳﻦ ﺍﺳﺘ&= #65228;ﺪﺍﺩ ﻗﺒﻠﻰ ﻭ ﺭﺳﻴﺪ&= #65253; ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﺍﺳﺖ'ﮐﻪ ﺑﺎ ﺗﮑ= ﻨﻴﻚ ﻭ ﺍﺭﺍﺩﻩ ﻭ ﻋﻘ= ﻞ'ﻣﻴﺘﻮﺍﻥ ﺍﻟﻬﺎﻣﻰ ﺭﺍ ﺑ&= #65212;ﻮﺭﺕ </spa= n>ﺍﺑﺪﺍﻋﻰ ﭘʌ= 68;ﺎﺩﻩ ﮐﺮﺩ'ﻭ ﺻﻮﺭﺕ ﻭ= ﺃﺑﮋﮐﺘﻴﻮ ﻭﻣﻠﻤﻮس ﺗﻨﺰ= 5267;ﻞ ﻣﻨﻄﻘﻰ ﻧﻤﻮﺩ.<= o:p></o:p> ﺷﻮﭘﻨﻬ= ﺎﻭﺭ ﺍﺑﺪﺍﻉ ﺭﺍ ﻧﻮ&= #65227;ﻰ ﻧﺸﺨﻮﺍﺭ ﻧﺎﺧ&#= 65262;ﺩﺁﮔﺎﻩ ﻭﻟﺎ ﺷﻌﻮﺭﻯ ﻣ&= #65268;ﺪﺍﻧﺪ ﻭﻟﻰ(ﮐﺮﻭﺍ) ﻋﻠ= ﺎﻭﻩ ﺑﺮ ﻇﻬﻮﺭ ﻧﻴﺮ&= #65261;ﻫﺎﻯ ﻟﺎﺯﻡ ﺩﺭ ﺧﻮﺩ&= #65153;ﮔﺎﻫﻰ' ﻋﻤﻠﻴّﺎﺕ ﺳﺎ= 5267;ﮑﻮﻟﻮﮊﻳﮑﻰ ﺯﻳﺎﺩ ﻟﺎﺯﻡ ﻣ&= #65268;ﺪﺍﻧﺪ.ﻭ ﺩﺭ ﺻﻮﺭﺕ ﺁﻣﺎ&= #65193;ﮔﻰ ﻫﺎﻯ ﺳﺒﻚ ﻭﺭﻭ&= #65205; ﻭ ﺗﺠﺎﺭﺏ ﺣﺴّ&#= 65264; ﻭ ﮐﻮﺷﺸﻬﺎﻯ ﺍ&= #65193;ﺍﺭﻯ ﻭ ﻏﻴﺮﻩ ﻣﻴﺪﺍ&= #65255;ﺪ. ﺷﻮﭘﻨﻬﺎﻭﺭ ﺍ&#= 65199; ﻫﻨﺮ ﻫﺎﻯ ﻣﺪﻋ&= #65264; ﻧﺸﺨﻮﺍﺭ ﻣﻴﮕ&#= 65262;ﻳﺪ'ﮐﻪ ﺩﺭﺳﺖ ﺍﺳﺖ.ﻭﻟ&= #65264; ﮐﺎﺭ ﻫﻨﺮﻯ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺖ'ﮐﻪ = ﮐﺮﻭﺍﻯ ﺑﻰ ﺧﺪﺍ'ﻫﻤﻪ ﺭ= ﺍ ﺑﭙﺎﻯ ﺍﺭﺍﺩﻩ &= #65191;ﻮﺩ ﺁﮔﺎﻫﻰ ﻣﻴﺪﺍ&#= 65255;ﺪ. ﮔﻮﺋﻰ ﮐﻮﺭﻯ ﮐ&= #65258; ﻣﻴﺨﻮﺍﻫﺪ'ﮐﻮ&#= 65197;ﺍﻥ ﺩﻳﮕﺮﻯ ﺭﺍ ﺭﻫ&= #65170;ﺮﻯ ﻭﺭﻫﺮﻭﻯ ﮐﻨﺪ.&= #65261; ﻳﺎ ﻣﺮﺩﻩﺍﻯ ﮐ&= #65226; ﻣﻴﺨﻮﺍﻫﺪ ﻣﺮ&#= 65193;ﻩﺍﻯ ﺭﺍ ﺯﻧﺪﻩ ﮐﻨﺪ.= ﺍﻧﺴﺎﻥ ﺟﺎﻫﻞ ﺗﻮﺍﻥ ﺁ&= #64404;ﺎﻫﻰ ﻧﺪﺍﺭﺩ' ﻣﮕﺮ ﺍ= ﺳﺘﺎﺩ ﺁﮔﺎﻫﻰ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ ﻳﻌﻨﻰ ﺧ&= #65194;ﺍﻭﻧﺪ ﻭﻳﺎ ﻫﺮ ﮐﺎﻣﻞ = ﺍﻟﻬﻰ ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ'ﺑﺮﺍﻯ ﺗﻌﻠﻴﻢ ﺳﺎﻟﻚ &= #64400;ﻪ ﺑﻤﺮﺣﻠﻪ ﺗﺠﻠ&#= 1617;ﻰ ﺍﻟﻬﻰ ﻭ ﺍﻟﻬﺎ&= #65249; ﻟﺪﻧّﻰ'ﻭ ﺳﭙس &#= 65165;ﺑﺪﺍﻉ ﻭﻧﻮﺁﻭﺭﻯ ﺗﺎ&#= 65197;ﻳﺨﻰ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ&#= 65259;ﺎ ﺑﺮﺳﺪ. ﺑﻨﻈﺮ ﮐ= ﺮﻭﺍ ﮐﺎﺭ ﻫﻨﺮﻯ ﻧﻮ&= #65227;ﻰ ﺟﺪﺍﺋﻰ ﻭ ﻓﺪﺍ&= #64400;ﺎﺭﻯ ﻣﻴﺨﻮﺍﻫﺪ. ﻭ ﺍ= ﻓﮑﺎﺭ ﺟﺪﻳﺪ ﻧﻴﺎﺯ ﺑ&= #65176;ﻠﺎﺵ ﺳﺎﺯﻧﺪﻩ ﻣﺘﻮ&#= 65165;ﺻﻞ ﺩﺍﺭﺩ.ﻟﺬﺍ ﺍﺟ&= #65198;ﺍ ﻭ ﺍﺩﺍﻯ ﮐﺎﺭ ﻫ= ﻨﺮﻯ ﻣﺘﺎﻓﻴﺰﻳﻚ ﻭ&#= 65165;ﻟﻬﺎﻡ ﻣﻴﺒﺎﺷﺪ. ﺑﺎﻭ&= #65197; ﮐﺮﺩﻥ ﺩﻳﮕﺮﺍ&#= 65253; ﺍﺯ ﺍﻟﻬﺎﻡ'ﺑﻌ&= #65194; ﺍﺯ ﻗﺒﻮﻝ ﺗﻨﺰ&= #65267;ﻞ ﻫﺎﻯ ﻣﻨﻄﻘﻰ ﺁ&= #65253; ﺍﻟﻬﺎﻣﺎﺕﺍﺳ= 5174;. ﺑﺮﺍﻯ ﭘﻴﺎﺩﻩ&#= 64400;ﺮﺩﻥ ﻳﻚ ﺍﻟﻬﺎﻡ'ﻧﻴ&= #65166;ﺯ ﺑﺘﻠﺎﺵﺳﺎﺯﻧ= 5194;ﻩﻭﻓﺪﺍﮐﺎﺭ᥾= 3; ﺩﺭﺗﻨﺰﻳﻞ ﻭ ﺗ&= #65236;ﻬﻴﻢ ﺩﻳﮕﺮﺍﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﻭ ﻣﺸﺎﺭﮐﺖ ﺑﺎ ﺩ&= #65267;ﮕﺮﺍﻥ ﻟﺎﺯﻡ ﺩﺍﺭﺩ.ﻭ = ﺍﻟّﺎ ﺍﻟﻬﺎﻣﺎﺕ ﺑﺎ&#= 65219;ﻨﻰ ﺍﮔﺮ ﺗﻨﺰﻳﻠﻰ &= #64344;ﻴﺪﺍ ﻧﮑﻨﻨﺪ'ﺃﺻﻞ ﺷ&= #65260;ﻮﺩﻯ ﺁﻥ ﺭﺍ ﺑﺎﻃﻞ ﻧ= ﻤﻰ ﮐﻨﺪ.ﮔﺮﭼﻪ ﺑﻴ&= #65166;ﻥ ﻫﻢ ﻧﺸﺪﻩ ﺑﺎﺷ&= #65194;ﮐﻪ ﺻﺎﺣﺐ ﺍﻟﻬﺎﻡ &= #65193;ﻳﮕﺮﻯ ﺁﻧﺮﺍ ﺩﺭﻳﺎﻓ&#= 65174; ﻭﺗﻨﺰﻳﻞ ﺧﻮﺍ&#= 65259;ﺪ ﮐﺮﺩ.<o:p></o:p> ﺑﺴﻴﺎﺭ= ی ﺍﺯ ﺣﻴﻮﺍﻧﺎﺖ &= #65261; ﻫﺎﻭﻳﺎﻥ'ﺗﺼﻮ&#= 65197;ﺍﺕ ﺗﺨﻴّﻠﻰ ﺯﻳﺎ= 5193;ﻯ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻣﺤ&= #65198;ﻭﻡ ﺍﺯ ﺗﻨﻔﻴﺬ ﻭ ﺍ= ﺟﺮﺍﻯ ﺁﻥ ﻫﺴﺘﻨﺪ.ﭘس</= span> </spa= n>ﻫﻨﺮﻣﻨﺪ ﺗʌ= 56;ﻬﺎ ﻣﺮﺩ ﺁﺭﺯﻭ ﻧﻴ&= #65204;ﺖ. ﺑﻠﮑﻪ ﺩﺭ ﮐﺎﺭ = ﺍﺳﺖ.ﺑﺨﺼﻮﺹ ﺍﮔﺮ ﺍﺯ ﻫﻨﺮ ﺍ= ﻟﻬﻰ ﺳﺎﻟﮑﺎﻥ ﺑﮕﻮ&#= 65163;ﻴﻢ ﮐﻪ ﺳﺨﺖ ﺩﮔﺮﮔ&= #65262;ﻧﻰ ﺫﺍﺕ ﺧﻮﺩﺭﺍ ﺩ&= #65165;ﺭﻧﺪ. ﺑﻘﻮﻝ ﺳﻴﺰﺍﻥ &= #65169;ﻬﺘﺮﻳﻦ ﺻﺎﺣﺐ ﺗﮑﻨﻴﻚ &= #65193;ﺭﻫﻨﺮ'ﺩﺭ ﺍﻭﺍﺧﺮ ﻋﻤﺮﺍ&#= 65235;ﺴﻮس ﻣﻴﺨﻮﺭﺩ'ﮐﻪ ﻧ&= #65176;ﻮﺍﻧﺴﺘﻪ ﺗﺤﻘﻖ ﻟﺎﺯﻡ ﺭ&= #65165; ﺩﺭ ﮐﺎﺭﻫﺎﻳﺶ &= #65169;ﻨﻤﺎﻳﺪ ﻭ ﺍﺯ ﺩﻧﻴﺎ ﻣﻴ= ﺮﻭﺩ'ﺑﺪﻭﻥ ﺍﻳﻨﮑﻪ ﺁﻥ ﻏﺎ&= #65267;ﺖ ﻭ ﻫﺪﻑ ﻭ ﺁﺭ= ;ﻣﺎﻥ ﻧﻬﺎﺋﻰ ﻋﺎﻟﻴ&#= 65258;' ﮐﻪ ﻫﻨﺮﻣﻨﺪﺍ&#= 65253; ﻭﺍﻗﻌﻰ ﻭﺍﻟﻬ&#= 65264; ﺑﺪﺍﻥ ﺭﺳﻴﺪﻩ&#= 65165;ﻧﺪﺍﻭ ﺭﺳﻴﺪﻩﺑﺎﺷﺪ. &= #64344;س ﮐﺎﺭ ﻫﻨﺮﻯ ﻣﺎ&= #65193;ﻯ ﻭ ﺍﺑﺪﺍﻋﻰ ﻭ ﻧ= ﻮ ﺁﻭﺭﻯ ﻧﻴﺴﺖ.ﺑ&= #65192;ﺼﻮﺹ ﺩﺭ ﻓﮑﺮ ﮐﻪ ﺍﺷ= ﺮﺍﻗی ﻨﻤﻰ ﺒﺎﺷﺪ ﺗﺮ&= #64400;ﻴﺒﻰ ﺍﺯ ﺁﺭﺯﻭﻫﺎ ﻭ = ﻫﻮﺳﻬﺎ ﻭ ﺁﻣﻮﺧﺘﻪ ﻫﺎ&= #65263; ﻧﺴﺒﻰ ﭘﺮ ﻏﻠﻂ = ﺩﺭ ﺫﻫﻦ ﺧﻮﺩ ﺁﮔﺎ&= #65257; ﻭ ﻳﺎ ﺩﺭ ﻋﻘﺪﻩ= ﻫﺎﻯ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65261; ﺗﻨﻬﺎ ﻫﻨﺮ &#= 65165;ﻟﻬﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻫﻢ= ﺍﺷﺮﺍ= ;ﻕ ﺍﺳﺖ ﻭﻫﻢ ﺭﺑﻄ&= #65264; ﺑﺨﻮﺩ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﺯ ﻟﺤﺎﻅ ﺁﻟﻮ&= #65193;ﮔﻰ ﻫﺎﻯ ﺭﻭﺍﻥ ﻭ ﺫ= ﻫﻦ ﻧﺪﺍﺭﺩ ﮐﻪ ﻋﻘ&= #65194;ﻩﻫﺎﻳﺶ ﺭﺍ ﮐﻢ ﻭﺑﻴﺶ ﺑ= ﻰ ﺃثر ﻭ ﺗﻴﺮﻩ ﮐ&#= 65198;ﺩﻩ ﺍﺳﺖ.<o:p></o:p> ﺍ= ﮔﺮ ﮐﻮﻟﺮﻭﺝ ﺷﺎﻋ&#= 65198; ﺍﻧﮕﻠﻴﺴﻰ'ﻗﺼ&#= 65268;ﺪﻩ ﮐﻮﭘﻠﺎﻥ ﺧﺎﻥ &= #65197;ﺍ ﺍﺯ ﺧﻮﺍﺏ ﺩﺭﻳ&= #65166;ﻓﺖ ﮐﺮﺩ' ﻭ ﻳﺎ ﺍﺩﮔ= ;ﺎﺭﭘﻮ ﺷﺎﻋﺮ ﺍﻣﺮﻳﮑ&#= 65166;ﺋﻰ'ﻗﺼﻴﺪﻩ ﮐﻠﺎﻍ ﺭﺍ ﺑﺸﮑ&= #65246; ﻫﻨﺪﺳﻰ'ﻭ ᥷= 7;ﻋﺎﻳﺖ ﺍﺻﻮﻝ ﻫﻨﺮﻯ ﻭ&= #65165;ﺩﺑﻰ ﺍﻧﺠﺎﻡ ﺩﺍﺩ'ﺗ&= #65166; ﺑﺪﻭﻥ ﺍﺣﺴﺎس &#= 65261; ﺍﻟﻬﺎﻡ ﺑﺎﺷﺪ.&= #65261;ﻟﻰ ﺭﻭﺍﻥ ﺷﻨﺎﺳﺎ&#= 65253; ﺑﺮﺍﻯ ﺍﺳﺘﺪﻟ&#= 65166;ﻝ ﻋﻘﻠﻰ'ﻧﻘﺶ ﻣﻬ&= #65252;ﻰ ﺩﺭ ﺍﺑﺪﺍﻉ ﻫﻨ&= #65198;ﻯ ﻗﺎﺋﻞ ﻫﺴﺘﻨﺪ.&= #65261; ﺑﺮﺍﻯ ﺳﺎﺯﻣﺎ&#= 65253; ﻣﺎﺩﻯ ﻭ ﻣﻬﺎﺭ&= #65173; ﻫﻨﺮﻯ ﻧﻴﺰ ﻧﻘ&= #65208;ﻰ ﻗﺎﺋل ﻤﻴﺒﺎﺷ= 5256;ﺪ. ﻭ ﺯﻧﺪﮔﻰ ﻫﻨﺮ&= #65251;ﻨﺪﺍﻥ ﻣﻤﻠﻮ ﺍﺯ ﻣﻄﺎ&= #65247;ﻌﻪ ﻭ ﺗﺤﻘﻴﻖ ﻭ ﺗﻤ= ﺮﻳﻦ ﻭﺗﻔﮑّﺮ ﺍﺳﺖ.&#= 65261; ﺩﺭﻭﻥ ﺧﻮﺩ ﻏﻠ&= #65220;ﻴﺪﻥ ﺍﺳﺖ. ﻣﺎﻧﻨﺪ ﺍ= ﻳﻨﮑﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65192;ﺎﻟﻒ ﻫﺮ ﻧﻮﻉ ﻣﻘﺎﻣ&= #65166;ﺕ ﺷﻬﻮﺩﻯ ﻭ ﺍﺭﺍ&= #65193;ﻯ ﻫﺴﺘﻨﺪ.<o:p></o:p> ﺍﻫﻤﻴ= ;ّﺖ ﺗﻔﮑّﺮ ﻭ ﺗﺄﻣ&#= 1617;ﻞ ﺍﺭﺍﺩﻯ'ﻭ ﺗﺼﻮ&= #65197; ﺩﺭ ﮐﺎﺭ ﺍﺑﺪﺍ&= #65225; ﻫﻨﺮﻯ' ﻣﻌﻨﻰ ﺿ= ﺮﻭﺭﻯ ﺍﻳﻦ ﻧﻴﺴﺖ' ﮐﻪ= ﻫﻨﺮﻣﻨﺪ ﻗﺒﻠﺎ ﺗﺼﻮﺭﭘ&#= 65268;ﺸﻴﻦ ﻭ ﻣﻘﺼﺪﻯ ﺍﺯ ﻗ= ﺒﻞ ﺩﺍﺷﺘﻪ'ﺗﺎ ﺁﻧ&= #65198;ﺍ ﮐﺎﺭﻯ ﺷﻌﻮﺭﻯ &= #65261; ﺍﺭﺍﺩﻯ'ﻭ ﺑﺎ ﺍ= ﺭﺯﺷﻬﺎﻯ ﺟﻤﺎﻟﻰ ﻣﻌﻨﻰ &= #64400;ﻨﻴﻢ.ﻳﺎ ﻫﻨﺮﻣﻨﺪ ﻣﻴﺨ&#= 65262;ﺍﻫﺪ ﺁﻧﺮﺍ ﺗﺤﻘﻖ ﻣ&= #65166;ﺩﻯ ﺑﺪﻫﺪ. ﺑﻠﮑﻪ ﺑ= ﺎﻳﺪ ﺍﻳﻦ ﻓﮑﺮ ﺭﺍ ﺭ= ﻫﺎ ﮐﺮﺩ'ﮐﻪ ﺍﺑﺪﺍ&= #65225; ﻣﺘﻮﺍﻟﻰ' ﺑﺮﺍ&= #65263; ﺗﺤﻘﻖ ﻣثل ﻭ ﺍ&#= 65267;ﺪﺁﻟﻬﺎﻯ ﺍﻋﻠﻰ ﺍﺳﺖ ﮐﻪ = ﺍﺯ ﻣﺮﺍﺣﻞ ﻣﻨﻄﻖ &= #65261; ﻣﺘﺪﺭﺝ ﻭ ﻣﻨﻈ&= #1617;ﻢ ﮔﺬﺷﺘﻪ ﺑﺎﺷﺪ. = ﺗﺎﺩﺭ ﺧﺎﺗﻤﻪ ﺗﺼﻮﺭ &= #65251;ﺠﺪﺩ ﮔﺮﺩﺩ ﻭ ﺻﻮﺭﺕ = ﻣﻨﻄﺒﻊ ﺩﺭ ﻣﺎﺩﻩ ﺗﺸﮑ&= #65268;ﻞ ﺷﻮﺩ . ﻭ ﺑﻘﻮﻝ ᥸= 3;ﻮﺭﻳﻮ'ﻧﻤﻴﺘﻮ= ﺍﻥ ﮔﻔﺘﻪ ﺍﺩﮔﺎﺭ&#= 65169;ﻮ ﮐﻪ ﻗﺼﻴﺪﻩ ﻏﺮ&= #65165;ﺏ ﺭﺍ ﺑﺸﮑﻞ ﺍﺳﺘ&= #65256;ﺒﺎﻁ ﻋﻘﻠﻰ ﻭﻣﺠﺮﺩ &= #65175;ﻨﻈﻴﻢ ﮐﺮﺩﻩ ﺍﻋﺘﻤﺎ&#= 65193; ﮐﻨﻴﻢ.ﻭﺳﺮﺍﺳ&#= 65198; ﻋﻘﻠﻴﺒﻮﺩﻥ ﻧ&#= 65268;ﺰ ﻣﺤﺎﻝ ﺍﺳﺖ.ﮐﻪ = ﺍﻟﻬﺎﻡ ﻫﺴﺖ ﻭﺳﺮﺍﺳﺮ&#= 65165;ﻟﻬﺎﻡ ﺍﺳﺖ.ﻧﻴﺰﻗﺎﺑ&#= 65246; ﺗﻨﺰﻳﻞ ﺑﺮﺍﻯ&#= 65194;ﻳﮕﺮﺍﻥﻨﻴﺴʋ= 74;.ﻋﻤﻞ ﺍﺑﺪﺍع هنرﻯ ʌ= 51;ﺎﻧﻨﺪ ﻣﻌﺎﺩﻟﻪ</sp= an> &#= 65197;ﻳﺎﺿﻰ ﻭ ﺧﻮﺩ ﺑﺨﻮﺩﻯ'= ﺷﺨﺺ ﺩﺭﺁﻥ ﺳﻬﻢ ﺩﺍ&= #65197;ﺩ.ﻭ ﺍﻟّﺎ ﮐﺎﻓﻰ ﺩ&#= 65197; ﻫﻮﺵ ﻭ ﺣﺎﻓﻈﻪ<= /span> </spa= n>ﻭ ﺧﻴﺎﻝ ﻫﻨA= 198;ﻣﻨﺪ ﻧﻴﺴﺖ'ﮐﻪ ﻓﮑﺮ = ﺗﮑﺎﻣﻞ ﭘﻴﺪﺍ ﻧﻤﻴﮑﺮ&#= 65193;.ﺑﻠﮑﻪ ﺗﺪﺑﻴﺮﺍﻟﻬﻰ &#= 65261; ﻫﺪﻓﻬﺎﻯ ﻧﻬﺎ&#= 65163;ﻰ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﻫ&= #65198; ﭼﻴﺰﻯ ﺩﺭ ﻫﺴﺘ&= #65264;'ﭼﻪ ﺭﺳﺪ ﺑﺎﻧﺴﺎﻥ &= #65261;ﺟﻮﺩ ﺩﺍﺭﺩ. ﺍﻣﺎ ﺩﺭ= ﻣﺮﺍﺟﻌﺎﺕﻫﻨ&#= 65198;ﻣﻨﺪ' ﻭﻣﺮﺍﺟﻌﻪ ﺑﻤ&#= 1579;ل ﺃﻋﻠﻰ ﻭ ﺍﻳﺪﻩ = ﻫﺎﻯ ﻏﻴﺒﻰ'ﺩﺭ ﻫﻨﺮ = ﻣﺎﺩﻯ ﺩﺭ ﺁﺧﺮ ﭘﻴﺪﺍ = ﻣﻴﺸﻮﺩ.ﮐﻪ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬی ﺪﺭ ﺁﻏﺎﺯ ﺑﺪﺍ&= #65253; ﻣﻌﺘﺮﻑ ﻫﺴﺘﻨ&#= 65194;.ﮐﻪ </spa= n>ﺍﺯ ﺧﻮﺩ ﭼﻴA= 200;ﻯ ﻧﺪﺍﺭﻧﺪ. ﺯﻳﺮ&= #65165; ﻋﻘﻞ ﺧﻮﺩ ﭼﻴﺰ&= #65263; ﻧﻴﺴﺖ'ﺑﻠﮑﻪ ﻣ&= #65240;ﺎﻡ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﺭ&= #65261;ﺣﻰ'ﻧﺘﻴﺠﻪ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﻭ ﺷﻬﻮﺩﻯ اﻧ&#= 65204;ﺎﻥ اﺳﺖ.ﻭﻋﻘﻞ ﺍﻧ&#= 65204;ﺎﻥ ﺩﺭ ﻫﺮ ﻣﻘﺎﻡ ﺑ= ﻴﻨﺎ ﮐﻨﻨﺪﻩ ﻧﻴﺴﺖ.&= #65261;ﺍﮔﺮ ﮐﻪ ﺗﺎ ﺣﺪّﻯ ﻫ&= #65250; ﺑﻮﺩﻩ ﺑﺎﺷﺪ' ﻧ= ﻔﻊ ﻣﻌﻘﻮﻝ ﻗﺒﻠﻰ'&= #65261; ﺗﮑﺎﻣﻠﺎﺕ ﺃﺯ&#= 65247;ﻰ ﺗﻮﻟﺪﺍﺕ ﻓﺮﺍ&#= 65261;ﺍﻥ ﺍﻧﻮﺍﻉ ﭘﻴﺸﻴ&#= 65254;'ﺑﺨﺼﻮﺹ ﺗﻮﻟﺪﺍﺕ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻗﺒﻞ ﺍﺯ ﺗﻮﻟﺪ = ﮐﻨﻮﻧﻰ ﻣﻄﺮﺡ ﻫﺴﺘﻨﺪ.<= o:p></o:p> ﺩﺭ ﻋﻠﻢ= ; ﻫﺮﮔﻮﻧﻪ ﺧﻴﺎﻝ'ﺩﻟﻴﻞ ﺻ&= #65188;ّﺖ ﻭ ﺣﻘﻴﻘﺖ ﺁﻥ ﻧ= ﻴﺴﺖ.ﻣﮕﺮ ﺩﺭ ﺗﺠﺮﺑﻪ ﻋﻤ&= #65248;ﻰ. ﺩﺭ ﺁثاﺭ ﺟﺪﻳ= 5194; ﺍﻟﻬﺎﻣﻰ ﮐﺎﻣ&#= 65248;ﺎﻥ'ﻳﺎ ﻫﻤﺎﻥ ﻧﺸﺨﻮﺍ&#= 65197; ﺫﻫﻨﻰ ﻧﺎﺧﻮﺩ&#= 65153;ﮔﺎﻩ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ'&= #65169;ﺪﻭﻥ ﺗﺠﺮﺑﻪ ﻧﻤﻴﺘ&#= 65262;ﺍﻧﺪ ﺗﺼﻮﺭ ﺍﺑﺪﺍﻋ&#= 65264; ﺩﺍﺷﺘﻪﺑﺎﺷﻨ= 5194;.ﺍﮔﺮ ﻗﺎﺑﻞ ﺗﺤﻘﻖ ﺗ&= #65184;ﺮﺑﻰ ﻭﻣﺎﺩﻯ ﺑﺎﺷﺪ. = ﻭﺍﻟّﺎ ﻧﺰﺩ ﻋﻘﻠﻬﺎﻯ &= #65251;ﻨﻔﻰ ﻭ ﺣﻘﻴﺮ ﻭﻣﻨﮑ&= #65198; ﺍﻳﺮﺍﺩﮔﻴﺮ ﺑ&#= 65166;ﺯ ﻫﻮﺵ ﻭﺣﺎﻓﻈﻪ &= #65261; ﺗﺄﻣّﻞ ﺑﺪﺭﺟ= 5166;ﺗﻰ ﻫﺴﺖ.ﮐﻪ ﺩﻟﻴﻞ = ﺩﺭﺳﺘﻰ ﺍﻓﮑﺎﺭ ﺍﻧﮑﺎ&#= 65197;ﻯ ﺁﻧﻬﺎ ﻧﻴﺴﺖ. ﺑ= ﻘﻮﻝ ﺳﻮﺭﻳﻮ ﻗﺪﺭﺕ &= #64400;ﺎﺭﻫﻨﺮﻯ ﻧﻴﺮﻭ ﻭﻗﻮّﻩ &#= 65255;ﻤﻴﺒﺎﺷﺪ. ﺑﻠﮑﻪ ﺍﺯ ﺑﻌﻀ&= #65264; ﻋﻘﻠﻬﺎﻯ ﻣﺒﺘ&#= 64401;ﺮ' ﻫﻤﺮﺍﻩ ﻧﻮﻋﻰ &= #65165;ﺯ ﺗﻠﻘﺎﺋﻴّﺖ ﻭ= 5191;ﻮﺩ ﺑﺨﻮﺩﻯ ﺍﺳﺖ'ﮐ&= #65258; ﻏﻴﺮ ﺍﺭﺍﺩﻯ ﻭ = ﺑﺨﻮﺩﻯ ﺧﻮﺩ'ﻭ ﺑﺴﻬﻮﻟ&= #65174; ﮐﻪ ﺩﺭ ﻟﺤﻈﻪ ﻫ= ﺎﻯ ﺑﺤﺮﺍﻧﻰ'ﺑﺪﻭ&#= 65253; ﻧﻈﺎﻡ ﻭ ﻗﺎﻋﺪ&= #65257; ﻭ ﻃﺮﺣﻰ ﻣﻴﺒﺎ&= #65207;ﺪ ﺯﻳﺮﺍ ﻫﻨﺮ ﻳﻚ = ﺭﺍﺑﻄﻪ ﻋﻘﻠﻰ ﻭ ﺭﻳﺎﺿ&= #65264; ﺗﻨﻬﺎ ﻧﻤﻴﺒﺎ&#= 65207;ﺪ.ﮐﻪ ﻣﺎﻧﻨﺪ ﺧﻮﺩ ﻓ&= #64401;ﺮ ﺑﻮﺩﻩﺑﺎﺷﺪ.ﺑ&#= 65248;ﮑﻪﻳﻚ ﺭﺍﺑﻄﻪﺍﺣﻮﺍ= 5247;ﻰ ﺍﺳﺖ'ﮐﻪ ﻣﻔﻬﻮ&= #65251;ﻰ ﮐﺎﻣﻠﺎ ﻣﻠﮑﻮ&#= 65175;ﻰ ﻭ ﺭﻭﺍﻧﻰ ﺩﺍﺭ&= #65193;. ﻭ ﻣﻨﻈﻮﺭ ﺍﺯ ﺍ= ﺣﻮﺍﻝ ﺣﻘﻴﺮ ﺑﻴﻤﺎﺭ&#= 64404;ﻮﻧﻪ ﻧﻴﺴﺖ' ﮐﻪ ﻫﻤﻪ= ﺩﺍﺭﻧﺪ.ﺑﻠﮑﻪ ﻣﻨﻈﻮﺭ ﺍﺣﻮﺍ&#= 65245; ﺍﻟﻬﻰ ﺩﺭ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺖ ﮐﻪ = ﺭﻧﮓ ﺳﺮﻭﺭ ﻭﺭﻭﺷﻨ&#= 65264; ﻭ ﺳﺒﮑﺒﺎﺭﻯ ﻭ = ﺍﻣﻴﺪ ﻭﻧﺠﺎﺕ ﺑﻬﻤﺮ&#= 65165;ﻩ ﺩﺍﺭﺩ. ﻋﻘﻞ ﻣﺒ= ﺘﮑﺮ ﮐﻪ ﺩﺭ ﻣﺮﺣﻠﻪ = ﺁﻣﺎﺩﮔﻰ ﻭ ﺣﻀﺎﻧﺖ ﻭ ﻧﮕ= ﻬﺪﺍﺭﻯ ﻣﻴﺒﺎﺷﺪ'ﻣﺎﻧ&#= 65256;ﺪ ﻣﺤﻠﻮﻝ ﺍﺷﺒﺎ&#= 65225; ﺷﺪﻩﺍﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ' ﮐﻪ ﺁﻣﺎﺩﻩ ﮐﺮ&= #65267;ﺴﺘﺎﻝ ﺳﺎﺯﻯ ﻣﺎﺩﻩ ﺧ&= #65262;ﺩ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻧﻮ&= #65225; ﺍﻳﻦ ﮐﺮﻳﺴﺘﺎ&#= 65245; ﺑﺴﺘﻪ ﺑﻤﻘﺪﺍ&#= 65197; ﻣﻮﺍﺩ ﺩﺭ ﻣﺤﻠ&= #65262;ﻝ ﺍﺳﺖ'ﮐﻪ &#= 65165;ﺷﺒﺎﻉ ﺩﺳﺖ ﺑﺪﻫﺪ. ﻭﻟ= ﻰ ﺍﻳﻦ ﮐﺎﺭ ﺑﺎ ﻳ= ﻚ ﺿﺮﺑﻪ ﺧﻔﻴﻒ ﻭ&= #65165;ﺭﺩ ﺑﺮﻣﺤﻠﻮﻝ ﺻﻮ&#= 65197;ﺕ ﻣﻴﮕﻴﺮﺩ. ﭘس ﻣ&= #65166;ﺩﻩ ﺳﺨﺖ ﻫﻢ ﻟﺎﺯﻡ = ﺍﺳﺖ. ﺳﻮﺭﻳﻮ ﺁﻧﺮﺍ &= #65193;ﺭﻫﻨﺮ ﻭﺗﺼﻮﺭ ﺷﻴﺌﻰ &= #65165;ﺯ ﮐﺎﺭ ﻓﻨّﻰ ﻫﻨ&#= 65198;ﻯ ﻫﺪﻑ ﻧﺎﻣﻴﺪﻩ.&= #65261; ﻫﺮ ﻫﻨﺮﻣﻨﺪﻯ&#= 64401;ﻪ ﻓﺮﺩﻳّﺖ ﺍﺯ ﺷ&#= 65268;ﺌﻰ ﺩﺍﺭﺩ' ﻣﺸﺨﺺ ﮐ= ﻨﻨﺪﻩ ﻣﻮﺿﻮﻉ ﺗﺼﻮﺭ&#= 65205; ﻣﻴﺒﺎﺷﺪ. ﻭﺍﻟ&= #1617;ﺎ ﺍﺑﺪﺍﻋﻰ ﻫﻢ ﻧ&= #65268;ﺴﺖ. ﻣﺠﺴﻤﻪ ﺳﺎﺯ ﺑ&= #65166;ﺳﺘﺎﻧﻰ ﮐﻪ ﻋﺎﺷﻖ ﻣﺠﺴ&= #65252;ﻪ ﺧﻮﺩ ﺷﺪ.ﻭﻭﻧﻮ&= #1587; ﺑﻪ ﺍﻭ ﺭﺣﻢ ﮐﺮ= ﺩ'ﮐﻪ ﺑﻤﺠﺴّﻤﻪ ﺟﺎ= 5253; ﺩﺍﺩ ﻭ ﻫﻤﺴﺮﺵ = ﺷﺪ ﺍﻳﻦ ﺍﻧﺴﺎﻥ ﺩ&= #65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺻ&= #65166;ﺩﻕ ﺍﺳﺖ.ﻭ ﻫﻤﺴﺮ ﺟ= ﻨﺴﻰ ﻣﻨﻈﻮﺭ ﻧﻴﺴﺖ'&= #65169;ﻠﮑﻪ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺷ&= #65194;ﻥ ﺑﺎ ﻣﺤﺒﻮﺏ ﻣﻌ&= #65208;ﻮﻕ ﺷﺪﻥ ﺍﺳﺖ.ﮐﻪ ﺳ= ﺎﻟﻚ ﺩﺭ ﺣﺎﻟﺖ ﺻﻤﺪ&= #65267;ّﺖ ﻭ ﺑﻴﺨﻮﺩﻯ ﻭ ﺧ= ﻠﺴﻪ'ﺧﻮﺩﺭﺍ ﻧﻴﺰ ﺩﺭ ﻣﻴﺎﻥ = ﻧﻤﻰ ﺑﻴﻨﺪ. ﻭﭼﻮﻥ ﺑ= ﻬﻮﺵ ﺁﻣﺪ ﻋﻤﻠﺎ ﻫﻤ&= #65166;ﻥ ﻣﺤﺒﻮﺏ ﻣﺠﺴﻤ&#= 65258; ﺩﺭ ﺟﻬﺎﻥ ﺷﺪﻩ = ﺍﺳﺖ.ﻭ ﻧﻪ ﻫﻤﺎﻥ ﺍﻧﺴ&= #65166;ﻥ ﺑﺸﺮﻯ ﻭ ﺳﺎﻟﻚ = ﻗﺒﻠﻰ. ﻳﻌﻨﻰ ﺍﮔﺮ ﻫﻨ&= #65198;ﻣﻨﺪ ﻋﺎﺷﻖ ﮐﺎﺭ ﺧﻮ&= #65193; ﻧﺒﺎﺷﺪ'ﻭ ﻋﻴﻨ&= #65268;ّﺘﻰ ﺩﺭ ﻫﺴﺘﻰ ﻧﺪﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ'ﺍﺑﺪﺍﻉ &= #65259;ﻢ ﺻﻮﺭﺕ ﻧﻤﻰ ﮔﻴ&= #65198;ﺩ.ﻭ ﻧﺠﺎﺕ ﺳﺎﻟﻚ ﺩ&= #65197; ﺷﻬﻮﺩ ﺑﺮﺗﺮﻯ &= #65169;ﺮﺍﻯ ﺍﻭ ﺩﺳﺖ ﻧﻤﻴﺪ&= #65259;ﺪ.ﮔﺮﭼﻪ ﺭﻭﺍﺑﻂ ﺩﻳﮕﺮ&#= 65263; ﺑﺠﺎﻯ ﻋﺸﻖ ﺑﻮ&= #65193;ﻩ ﺑﺎﺷﺪ.<o:p></o:p> ﺳﻮﺭﻳﻮ= ﻋﺎﻃﻔﻪ ﻏﻠﺒﻪ ﮐﻨﻨﺪﻩ &= #65193;ﺭ ﻋﻤﻞ ﺍﺑﺪﺍﻉ' ﻫ= ﻤﺎﻥ ﺗﻤﺎﻳﻞ ﺑﺴﺎﺧ&#= 65176;ﻦ ﺷﻴﺌﻰ ﻣﺤﺪﻭﺩ &= #65153;ﺑﮋﮐﺘﻴﻮﻣﻴA= 194;ﺍﻧﺪﮐﻪ ﻣﺎﻫﻴّﺘﻰ ﻭﺍ= 5239;ﻌﻰ ﻭ ﻓﺮﺩﻳّﺖ ﺧﻮ&#= 65193;ﺭﺍ ﺩﺍﺭﺩ.ﻣﺎﻧﻨﺪ &= #65175;ﻨﺰﻳﻞ ﺍﻟﻬﺎﻣﺎﺕ ﻣﻨ&#= 65220;ﻘﻰ ﻭﻣﺤﺪﻭﺩ ﺷﺪﻥ &= #65165;ﻣﻮﺭﺍﻟﻬﻰ ﻏﻴﺮ ﻣﺎﺩﻯ ﺍﺳ&= #65174;. ﻭﭼﻮﻥ ﺿﺮﻭﺭﺕ &= #65165;ﺟﺮﺍ ﺩﺭ ﮐﺎﺭ ﻫﻨﺮ ﺑ= ﺨﺼﻮﺹ ﺍﺑﺪﺍﻉ ﻫﺴﺖ'ﭘ&= #65268;ﺎﺩﻩ ﮐﺮﺩﻥ ﺁﻥ ﻭ ﻇﻬ= ﻮﺭ ﺗﺪﺭﻳﺠﻰ ﺷﻴﺌ&#= 65264; ﻣﺼﻨﻮﻉ ﺭﺍ ﺑﺎ&= #65227;ث ﻣﻴﮕﺮﺩﺩ ﮐﻪ ﻫ&= #65256;ﺮﻣﻨﺪ ﺗﻌﺪﻳﻠﻰ ﺩﺭ ﺍ&= #65267;ﺪﻩ ﺃﺻﻠﻰ ﺧﻮﺩ ﻣﻴ&= #65194;ﻫﺪ. ﺍﻳﻦ ﮐﺎﺭ ﺩﺭ ﻫ= ﻨﺮ ﻣﺎﺩﻯ ﺍﺷﮑﺎﻟ&#= 65264; ﻧﺪﺍﺭﺩ.ﺍﮔﺮ ﺍ&= #65267;ﺪﻩ ﺭﺍ ﻗﺮﺑﺎﻧﻰ ﻇ&= #65260;ﻮﺭ ﻣﺎﺩﻯ ﺍﻳﺪﻩ ﺑ&= #65256;ﻤﺎﻳﺪ.ﻭﻟﻰ ﺩﺭ ﺍﻟﻬﺎﻡ ﻟﺪ&= #65255;ّﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﭼﻨﻴﻦ ﻧﻴﺴﺖ.ﮐ&= #65258; ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65193;ﺭ ﮐﻤﻴّﺖ ﻭ ﮐﺮﻓ&#= 65268;ّﺖ ﻭ ﺑﺎ ﺗﮑﺮﺍﺭ ﺗ= ﺄﻣّﻞ ﻭ ﺗﻤﺮﮐﺰ ﺩﺭ ﺍ= ﻳﺪﻩ ﺍﻟﻬﺎﻣﻰ ﺧﻮﺩ' = ﻣﺪﺍﻡ ﺗﻨﺰﻳﻞ ﺑﻬﺘﺮ &= #65261;ﺑﻴﺸﺘﺮ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ = ﻟﺬﺍ ﺍﻣﺎﻧﺖ ﺩﺍﺭﻯ &= #65153;ﻧﺎﻥ ﺍﺯ ﺩﺍﺩﻩﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﺟﺎﻟﺐ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭ ﺑﺮﺍﻯ ﻣﺎﺩﻯ = ﺷﺪﻥ ﻭﺗﻨﺰﻳﻞ ﻭ ﻋﻤ&= #65262;ﻣﻰ ﺷﺪﻥ ﺍﻳﺪﻩ ﺧﻮ&= #65193;' ﺑﻘﻴﻤﺖ ﺗﺤﻘﻴ&#= 65198; ﺍﻳﺪﻩ ﺍﻟﻬﻰ ﺧ&= #65262;ﻳﺶﻫﺮﮔﺰ ﺍﻗﺪﺍﻣﻰ ﻧﻤﻰ &= #64400;ﻨﺪ ﮐﻪ ﺍﺻﺮﺍﺭﻯ ﺑ&= #65198;ﺍﻯ ﻫﺪﺍﻳﺖ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺩﺍﺭﻧﺪ.ﻭﻧﻪ ﺳ&= #65176;ﺎﻳﺶ ﻭ ﭘﺎﺩﺍﺵ ﻭ ﻣﺰ= ﺩﻯ ﺍﺯ ﺁﻧﻬﺎ ﻣﻴﺨ&= #65262;ﺍﻫﻨﺪ.ﻭ ﺍﮔﺮ ﺗﻨﺰﻳﻠﻰ &= #64400;ﻨﺪ ﺑﺮﺍﻯ ﺧﺪﺍ ﻣﻴ&= #64401;ﻨﺪ. ﻳﻌﻨﻰ ﺩﺭ ﺗﻔﻬ&= #65268;ﻢ ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 5241; ﺍﻟﻬﻰ ﺩﺭ ﺷﻨﻮ&= #65255;ﺪﻩ ﻭ ﺧﻮﺍﻧﻨﺪﻩ'ﻭ = ﻧﺎﻇﺮ ﻫﺮ ﺃثر ﻫﻨﺮﻯ &#= 65227;ﺮﻓﺎﻧﻰ ﺧﻮﺩ ﮐﻪ ﻭﻟﻮ ﻧ= ﺴﺒﻰﮐﻤﻚ ﺑﺂﻳﻨﺪﻩ ﺩﻳﮕ&#= 65198;ﺍﻥ'ﺩﺭ ﻓﻬﻢ ﻋﻤﻴﻖ ﺍﺯ = ﺍﻫﻤﻴّﺖ ﻭﻇﻴﻔﻪ ﻓﻄﺮﻯ &= #65175;ﻮﻟﺪ ﮐﻨﻮﻧﻰ ﺧﻮﺩ ﺩ&= #65197; ﺟﻬﺎﻥ ﺍﺳﺖ ﻭ ﺩ= ﻧﺒﺎﻟﻪ ﻋﻬﺪ ﺍﻟﺴﺖ ﺗﻮ&= #65247;ﺪ ﭘﻴﺸﻴﻦ .<o:p></o:p> ﺩﺭ<= /span> &#= 65259;ﺮ ﺣﺎﻝ ﺣﺘﻰ ﺑﺎ ﻗ= ﺮﺑﺎﻧﻰ ﮐﺮﺩﻥ ﺍﻳﺪﻩ'ﺩ&= #65197; ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65166;ﺩﻯ ﻭ ﺑﺎﺻﻤﻪﺍﻯ' ﺍ= ﺻﺎﻟﺖ ﺍﻳﺪﻩ ﻫﻤﭽﻨﺎ&#= 65253; ﻣﺨﻠﻮﻁ ﮐﻪ ﺑﺬ&= #65259;ﻦ ﺍﻧﺴﺎﻥ ﺩﻳﮕﺮ&#= 65263; ﻧﺎﺯﻝ ﻣﻴﮕﺮﺩ&#= 65193;. ﺑﺨﺼﻮﺹ ﮐﻪ ﻫﻤ&= #65268;ﺸﻪ ﺩﺭ ﺗﻨﺰﻳﻞ ﻣﻨ&= #65220;ﻘﻰ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ'ﺑﺎﺯ ﺑﺰﺑﺎﻥ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﻧﺰﺩﻳﻚ ﺑﻤﺎﺩ&#= 65257; ﻣﺤﺴﻮس ﺷﺪﻥ'ﺑ&#= 65268;ﺎﻥ ﻣﻴﮑﻨﻨﺪ ﺗﺎ ﻫ&= #65198;ﮐس ﺑﻘﺪﺭ ﻋﻘﻞ ﻭﺗ&= #65262;ﺍﻥ ﻭ ﻣﻘﺎﻡ ﺭﻭﺣﻰ = ﺧﻮﺩ ﺑﺮﺩﺍﺷﺖ ﮐﻨﺪ. = ﻭﻟﻰ ﺩﺭ ﻫﻨﺮ ﻣﺎﺩﻯ'= ﻫﻤﻪ ﻧﺎﻇﺮﺍﻥ ﺗﻨﻬ&#= 65166; ﺍﺯ ﻫﻤﺎﻥ ﻗﺴﻤ&= #65174; ﻣﺎﺩﻩ ﺷﺪﻩ'ﻳﻚ = ﺗﻌﺒﻴﺮ ﻫﻨﺮﻯ ﺑﺮﺩﺍﺷ&#= 65174; ﻣﻴﮑﻨﻨﺪ'ﻭﺩﺭ&#= 65183;ﻪ ﺳﻤﺒﻮﻟﻴﺴﻢ ﻫ&#= 65256;ﺮﻯ ﺩﺭ ﻗﺴﻤﺖ ﻣﺎﺩ&= #65263; ﺷﺪﻩ'ﻭ ﺑﺮﺩﺍﺷ&= #65174; ﺩﻳﮕﺮﺍﻥ ﻧﺎﭼ&#= 65268;ﺰ ﻣﻴﺒﺎﺷﺪ.ﭘﺶ ﺩ&= #65197;ﺟﻪ ﻓﺮﻳﺐ ﮐﺎﺭﻯ ﺑ&= #65268;ﺸﺘﺮ ﻣﻴﺸﻮﺩ.ﻭ ﻣﺴؤ&#= 65247;ﻴّﺖ ﮐﻤﺘﺮﻯ ﺑﺮﺍﻯ &= #65255;ﺎﻇﺮ ﻓﺮﻳﺐ ﺧﻮﺭﺩﻩ &= #65191;ﻮﺍﻫﺪ ﺑﻮﺩ ﮐﻪ ﺍﮔﺮ ﺑ= ﻴﺎﻥ ﺳﻤﺒﻮﻟﻴﻚ ﺑﻨ&#= 65166;ﻇﺮ ﻣﻴﺮﺳﺪ'ﺧﻮﺩ ﺷ&= #65192;ﺺ ﻧﺎﻇﺮ ﻣﺴؤﻝ ﺑ&#= 65198;ﺩﺍﺷﺖ ﺧﺎﺹ ﺧﻮﺩ ﺧﻮﺍ&= #65259;ﺪ ﺑﻮﺩ. ﺷﮑﻞ ﻣﺮﺑ= ّﻊ ﻭ ﻣثلّث ﮐﺎﻣʌ= 48;ﺎ ﻣﺎﺩﻯ ﺷﺪﻩ'ﻭ ﻣ= ﺤﺴﻮﺏ' ﻭ ﺟﻨﺒﻪ ﺳﻤﺒﻮ&= #65247;ﻴﺴﻢ ﺩﺭ ﺁﻥ ﻧﻴﺴﺖ. ﻭ= ;ﻟﻰ ﺷﮑﻞ ﻳﻚ ﻗﻄﻌﻪ = ﺃﺑﺮ ﻳﺎ ﺁﻣﻴﺨﺘﮕﻰ &= #65197;ﻧﮓ ﺩﺭ ﺗﺎﺑﻠﻮﺋﻰ'&= #64400;ﻪ ﻣﻌﻨﻰ ﻗﻄﻌﻰ ﻧ&= #65208;ﺎﻥ ﻧﻤﻴﺪﻫﺪ' ﻣﮕﺮ = ﺳﻤﺒﻮﻟﻰ ﺍﺯ ﻫﻨﺮﻣﻨﺪ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ'ﻭﺑﺪﺭﺳ&#= 65176;ﻰ ﺍﺑﺪﺍﻋﻰ ﺷﺪﻩ &= #65169;ﺎﺷﺪ.ﺁﻧﮕﺎﻩ ﻧﺎﻇﺮ ﺁﻥ ﺃثر &#= 65259;ﻢ ﺑﺮﺩﺍﺷﺖ ﻣﻌﻨ&#= 65262;ﻯ ﺩﺍﺭﺩ'ﻭ ﻫﻢ ﺧﻮ= ﺩﺵ ﺩﺭ ﺑﺮﺩﺍﺷﺖ ﺑ&= #65166; ﻫﻨﺮﻣﻨﺪ ﻫﻤﮑ&#= 65166;ﺭﻯ ﮐﺮﺩﻩ'ﻭ ﺧﻮﺩ ﻣ= ﺴؤﻝ ﻧﺘﻴﺠﻪ ﮔﻴﺮﻯ &= #65191;ﻮﻳﺶ ﺍﺳﺖ .<o:p></o:p> ﭘس ﻗﺒﻞ= ﺍﺯ ﺗﺠﺴﻴﺪ ﻫﻨﺮ ﺍ&= #65199; ﻣﺎﺩﻩ'ﻣﻮﺿﻮﻉ &= #65183;ﻤﺎﻟﻰ ﻣﻮﺭﺩ ﺗﺨﻴّﻞ &#= 65261;ﺟﻮﺩ ﻧﺪﺍﺭﺩ. ﻣﮕﺮ ﻫ= ﻤﺎﻥ ﮐﻪ ﻣﺠﺴّﻢ ﻫﻨ&#= 65198;ﻯ ﺷﺪﻩ ﺍﺳﺖ. ﮔﺮﭼ= ﻪ ﻫﻨﺮﻣﻨﺪ ﻫﻨﻮ&#= 65199; ﻣﻮﺿﻮﻉ &#= 65183;ﻤﺎﻟﻰ ﺭﺍ ﺩﺭﮐﺎﺭﺵ ﺭ&= #65165; ﺩﺭ ﺩﻝ ﺧﻮﺩ ﻣﻮ= ﺟﻮﺩ ﻣﻴﺪﺍﻧﺪ.ﻭ ﺍﮔ&= #65198; ﻫﻨﺮﻣﻨﺪ ﺁﻧﺮ&#= 65165; ﺩﺭ ﺗﺼﻮﺭ ﺩﺍﺭ&= #65193;'ﻣﺎﻧﻨﺪ ﺍﻳﻨﮑﻪ ﺩﺭ ﺧﻮ&= #65165;ﺏ ﺩﺭ ﺁﻳﻨﻪ ﺑﺎﺷ&= #65194; ﻧﻤﻰ ﺗﻮﺍﻧﺪ ﺗ&= #65184;ﺴﻴﺪ ﻣﺎﺩﻯ ﺩﺭ ﺷﮑﻞ = ﭘﻴﺪﺍ ﮐﻨﺪ . ﮐﺎﺭ ﻫﻨﺮ= ;ﻯ'ﺑﻴﺎﻥ ﺍﻟﻬﺎﻡ ﺁﻥ ﻓﮑ&= #65198; ﺍﺳﺖ ﻭ ﻧﻪ ﺻﻮﺭ= ﺕ ﻋﻘﻠﻰ ﺁﻥ ﻧﻘّ&#= 65166;ﺷﻰ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﺑ= ﻠﮑﻪ ﺍﻳﺪﻩ ﻋﻘﻠﻰ ﺍ&= #65203;ﺖ' ﮐﻪ ﺑﺎﻳﺪ ﻣﺠﺴ&= #1617;ﻢ ﺷﻮﺩ. ﻭ ﺳﻤﺒﻮﻟ= ﻴﺴﻢ ﺗﻨﻬﺎ ﺭﺍﻩ ﺗﺠ&= #65204;ّﺪ ﺁﻥ ﻣﻴﺒﺎﺷﺪ ﻭ = ﺃﻧﺒﻴﺎ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ'ﺩﺭ ﺗﻨﺰﻳﻞ ﺍﻟﻬﺎ&#= 65251;ﺎﺕ ﻟﺪﻧّﻯﻮ ﺍﻟﻬ= 5264; ﺧﻮﺩ' ﺑﺎ ﮐﻤﻚ ﺧ= ;ﺪﺍﻭﻧﺪ ﻭ ﻣﺮﺍﺗﺐ ﺍﻟﻬ&= #65264;'ﻭ ﻣﺪﺑّﺮ ﻣﻮﺟﻮ= 5193;ﻳّﺖ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65193;ﺭ ﺟﻬﺎﻧﻰ ﺯﻧﺪﻩ' = ﻭﺳﻴﻠﻪ ﺍﻧﻌﮑﺎس ﺍﻓﮑ= 5166;ﺭ ﺁﻳﻨﺪﻩﻫﺎ ﺭﺍ&#= 65193;ﺭﻧﺴﻠﻬﺎﻯ ﺑﺸﺮﻯ ﮐﻨﻨﺪ' ﻭ= ﺗﺎ ﻭﻗﺘﻰ ﮐﻪ ﺯﻧﺪ&= #65257; ﻫﺴﺘﻨﺪ. ﻫ᥽= 6;ﺮﻣﻨﺪﺍﻥ ﻭﺍﻗﻌﻰ'ﻭ ﺑﺎ ﺍ= ﺑﺪﺍﻋﺎﺕ ﺍﺑﺘﮑﺎﺭﻯ ﻭ ﺍ&= #64400;ﺘﺸﺎﻓﻰ ﻭ ﺷﻬﻮﺩ ﺍﺯ ﺯﻣ= ﻴﻨﻪ ﻭﺩﻳﺪ ﭼﺸﻢ ﺁﻳ&= #65256;ﺪﻩ ﻓﻮﻕ ﺑﺸﺮﻯ ﺍﺳ&= #65174;'ﮐﻪ ﺑﻬﺮ ﺩﺭﺟﻪ ﺑﺘ&= #65262;ﺍﻧﻨﺪ ﺗﻨﺰﻳﻞ ﻣﻨﻄﻘ&#= 65264; ﺁﻥ ﮐﻨﻨﺪ.<o:p></o:p> ﮐﺎﺭ ﻫﻨ= ;ﺮﻯ ﺩﺭ ﺍﺻﻞ ﺗﻤﺎﻳ&= #65248;ﻰ ﺍﺯ ﻫﻨﺮﻣﻨﺪ'ﻭ = ﻳﺎ ﺑﻨﺪﺍﺋﻰ ﻧﻴﺴ&#= 65174;'ﺗﺎ ﻭﻯ ﭘﺎﺳﺦ ﺁﻥ ﺑ= ﺪﻫﺪ.ﻳﻌﻨﻰ ﺍﻳﺪﻩ ﺃﺻﻠﻰ ﻫ&= #65256;ﺮﻣﻨﺪ ﻓﮑﺮ ﻣﻴﺒﺎﺷﺪ.&= #65255;ﻪ ﺻﻮﺭﺗﻰ ﻗﺎﺑﻞ &= #65165;ﺳﺘﻨﺴﺎﺥ ﺩﺭ ﮐﺎﺭﻫﻨﺮﻯ. = ﻫﻨﺮﻣﻨﺪ ﺗﻨﻬﺎ ﻣﻴﺪﺍﻧ&#= 65194;'ﺩﺭﻭﻧﺶ ﭼﻴﺰﻯ ﺍﺯ ﺍﻭ ﻣ= ﻴﺨﻮﺍﻫﺪ ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﻣ= ﻮﺿﻮﻉ ﮐﺎﺭ ﻫﻨﺮﻯ ﻧﻴ&= #65204;ﺖ'ﮐﻪ ﭘﺎﺳﺦ ﻫﻨﺮﻣﻨ&#= 65194; ﺑﺎﺷﺪ.ﺑﻠﮑﻪ ﺗ&= #65256;ﻬﺎ ﺧﻮﺍﺳﺘﻪ ﺩﺭﻭ&#= 65255;ﻰ ﺍﺳﺖ.ﭼﻮﻥ ﺍﻳﺪ&= #65257;ﺍﻯ ﻋﻘﻠﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﻧﻪ ﺷﮑﻞ ﻭ ﺻﻮ= ;ﺭﺗﻰ'ﮐﻪ ﺷﻨﺎﺧﺖ ﻗﺒﻠﻰ &= #65165;ﺯ ﺁﻥ ﺑﺎﻳﺪ ﺩﺍﺷ&= #65176;ﻪ ﺑﺎﺷﺪ.ﺗﺎ ﺁﻧﺮ&= #65165; ﺗﺸﺨﻴﺺ ﺩﺍﺩ.ﺁ&= #65255;ﮕﺎﻩ ﻣﻌﻨﻰ ﺍﻟﻬﺎﻡ &= #65197;ﺍ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷ&#= 65174;. ﻭ ﻟﺬﺍ ﮐﺮﺍﻣﺎ&= #65173; ﺭﻭﺣﻰ ﻫﻨﺮﻣﻨ&#= 65194;'ﺑﻌﺪ ﺍﺯ ﺍﺳﺘﻌﺪﺍﺩ &= #65259;ﻨﺮﻯ ﻭ ﺑﺤث ﺟﻤﺎﻟﻰ'&= #65261; ﺷﻨﺎﺧﺖ ﺯﻳﺒﺎ&#= 65163;ﻰ ﻭ ﻧﻀﺞ ﻋﻘﻠﻰ ﺍ= ﺳﺖ'ﮐﻪ ﻭﻟﺎﺩﺗﻰ ﺑﺼﻮ&#= 65197;ﺕ ﺍﺑﺪﺍﻋﻰ ﺩﺳﺖ &= #65251;ﻴﺪﻫﺪ.ﺁﻧﮕﺎ= 5257; ﻓﻠﺴﻔﻪ ﺗﺎﺑﻊ &= #65259;ﻨﺮ ﻣﻴﺒﺎﺷﺪ.ﮐﺎﺭ&#= 65263; ﮐﻪ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﻣﻴﮑﻨﻨﺪ.ﻭ ﺟﻨ&= #65184;ﺎﻟﻰ ﻫﻢ ﺑﺮﺍﻩ ﻧﻤﻰ = ﺃﻧﺪﺍﺯﻧﺪ ﻭﻣﺰﺩﻯ ﻧﻤﻰ ﺧ&= #65262;ﺍﻫﻨﺪ.ﻭ ﻫﻤﭽﻨﺎﻥ ﺧﻮﺩ&#= 65197;ﺍ ﻣﻘﺼّﺮ ﻭ ﻗﺎﺻ&#= 65198;' ﺩﺭﻭﻇﻴﻔﻪ ﻧﻘ&#= 65246; ﭘﻴﺎﻡ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ'ﻭ ﺍﻧﺠﺎﻡ ﻭﻇﻴﻔ&#= 65258; ﺭﺳﺎﻟﺖﺍﻟﻬﻰ &#= 65191;ﻮﻳﺶ' ﻭﺣتی ﺪﺭ ﻭﻇﻴ= 5236;ﻪ ﻣﻠّﻰ ﻭﺍﻧﺴﺎ= 5255;ﻰ ﺧﻮﺩ ﻣﻴﺪﺍﻧﻨ&#= 65194;. ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﺍﻭﻟﻴﺎﻯ اﻟﻬ= 5264; ﭘس ﺍﺯ ﻣﺮﮒ ﻗﺒ&= #65246; ﺍﺯ ﻣﺮﮒ'ﻭ ﺷﻬﻮ= ﺩ ﺁﺧﺮ ﻧﻮﺭﻯ ﻣﻴ&= #65204;ّﺮ ﻭﻟﺎﻳﺖ ﺳﻠﻮﮐ&#= 65264; ﺧﻮﺩ' ﻭ ﺗﻮﻟﺪ ﺩ= ;ﻭﻡ ﺍﻟﻬﻰ ﺧﻮﻳﺶ'ﮐ&= #65258; ﺟﺸﻦ ﺗﻮﻟﺪ ﺷﺎ&= #65267;ﺴﺘﻪ ﺁﻥ ﺍﺳﺖ ﺗﻤﺎﻡ = ﺍﻳﻦ ﺷﺮﺍﻳﻂ ﺑﺮﺍﻯ &= #65175;ﺠﺴّﻢ ﻳﻚ ﺍﻳﺪﻩ'ﺩﺭ ﮐ= ﺎﺭﻯ ﻫﻨﺮﻯ ﺩﺭ ﺷﻌﺮ = ﻭﺣﮑﻤﺖ'ﻭ ﻳﺎﺩﺭ ﻧﻘّﺎﺷ= 5264; ﻭ ﻣﻮﺳﻴﻘﻰ ﻭ ﻏ= ﻴﺮﻩ ﺿﺮﻭﺭﻯ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭ ﺍﻟّﺎ ﺍﻣﮑﺎﻥ &#= 65175;ﻌﻠﻴﻢ ﺩﻳﮕﺮﺍﻥ'ﺍﺯ ﻣ&= #65188;ﻞ ﺳﻄﺢ ﻋﻘﻞ ﺑﺮﺗ&= #65198; ﺍﻣﮑﺎﻥ ﻧﺪﺍﺭ&#= 65193;. ﻭ ﺣﺘﻰ ﺩﺭ ﻧﺒﻮ= ﺩﻥ ﺍﻳﻦ ﺷﺮﺍﻳﻂ ﺧ&= #65194;ﺍﻭﻧﺪ ﻧﻴﺰ ﺑﺎﺯﮔﺸﺖ &= #65169;ﺨﻠﻖ ﺷﺎﻫﺪ ﻗﺎﺋﻢ ﺭ&= #65261;ﺡ القُدُس ﻧﻤﻴ&= #65194;ﻫﺪ.ﻭ ﺣﻨﻰ ﺍﮐﻨﻮﻥ ﺷ&= #65260;ﻮﺩ </spa= n>ﺁﺧﺮ ﺍﻭﺭﺍ A= 255;ﻤﻴﺪﻫﺪ.ﻣﮕﺮ ﺩﺭ ﻭﻗﺖ ﻣﺮﮒ ﻃ= ﺒﻴﻌﻰ ﺁﺧﺮ ﻋﻤﺮ. ﻭﺣﺘ= ﻰ ﺍﮔﺮ ﺑﺘﻤﺎﻡ ﺍ&= #65267;ﻦ ﺗﻮﻓﻴﻘﺎﺕ ﺭﺳ&#= 65268;ﺪﻧﺪ'ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻣﻌﺮﻭﻑ ﺑﺒﻬﻠ&#= 65262;ﻝ'ﻫﻴﭻ ﺍﻟﻬﺎﻡ ﻟﺪﻧّ= 5264; ﻧﺪﺍﺭﻧﺪ.ﻭ ﻣﺄ&= #65251;ﻮﺭﻳّﺘﻰ ﺍﻟﻬﻰ ﻧﻴﺰ ﻧﺪ&= #65165;ﺭﻧﺪ.ﮐﻪ ﺗﻮﺍﻥ ﺍﻧﺠﺎﻡ &= #65191;ﺪﻣﺘﻰ ﺑﺪﻳﮕﺮﺍﻥ ﺑﻮ&#= 65193;ﻩ ﺑﺎﺷﺪ.ﻭ ﺍﻳﻨﺎ&= #65253; ﺑﻘﻴﻪ ﻋﻤﺮ ﺭﺍ'= ﺷﺒﻴﻪ ﺑﻬﻠﻮﻟﻬﺎﻯ ﻣ&#= 65184;ﻨﻮﻥ ﺗﺎﺭﻳﺨﻰ ﻟﻴﻠ&#= 65264; ﻫﺴﺘﻨﺪ.ﮐﻪ ﺣﺘ&= #65264; ﻭﺳﻴﻠﻪ ﺧﻨﺪﻩ &= #65193;ﻳﮕﺮﺍﻥ ﻭ ﺍﻃﻔﺎﻝ ﻣﻴﺒ&= #65166;ﺷﻨﺪ. ﭘس ﻫﻨﺮﻣﻨﺪ ﻭ&#= 65203;ﺎﺋﻞ ﮐﺎﺭ ﺍﺑﺪﺍﻉ ﻟ&= #65166;ﺯﻡ ﺩﺍﺭﺩ.ﻭ ﺩﺭ ﺧﻠ= ﺎﻝ ﮐﺎﺭ ﺍﺑﺪﺍﻉ ﻫ&= #65256;ﺮﻣﻨﺪ'ﺧﻮﺩﺵ ﻧﻴﺰ ﺿﻤﻦ ﺁﻟﺘ&= #65260;ﺎﻯ ﺩﺳﺖ ﻫﻨﺮ ﺧﻮﺩ = ﻣﻴﺸﻮﺩ.ﮐﻪﻧﻮ&#= 65227;ﻰ ﺧﻠﺴﻪ ﻫﻨﺮﻣﻨ&#= 65194; ﻏﻴﺮ ﻣﺎﺩﻯ'ﻭ ﺣ= ﺎﻟﺖ ﺑﻰ ﺧﻮﺩﻯ ﻫﻨﺮ&= #65251;ﻨﺪ ﺍﻟﻬﻰ ﺩﺍﺭﺩ. ﻭ= ﻗﺘﻰ ﮐﻪ ﻏﺰﻝ ﻳﺎ ﺣﮑ= ﻤﺖ ﻭ ﻧﻈﺮﻳﻪﺍﻯ ﻣ&= #65268;ﺨﻮﺍﻫﺪ ﺗﻨﻈﻴﻢ ﻭ ﺍﺭﺍ&= #65163;ﻪ ﺑﺪﻫﺪ.ﻭ ﻳﺎ ﺍﮔ= ﺮ ﺧﻮﺍﺳﺖ ﺗﺎﺑﻠ&#= 65262;ﺋﻰ ﺑﺴﺎﺯﺩ ﻭ ﺁﻫﻨ&= #64405;ﻰ ﺗﻨﻈﻴﻢ ﮐﻨﺪ'ﻭ = ﺑﺘﻌﺒﻴﺮ ﺩﻳﮕﺮ'ﻫﻨﺮ ﺧﻮ&= #65193;ﺵ' ﺧﻮﺩﺵ ﺭﺍ ﺍﺑﺪ&= #65165;ﻉ ﻣﻴﻨﻤﺎﻳﺪ ﻭ ﻧ&= #65208;ﺎﻥ ﻣﻴﺪﻫﺪ.ﻭ ﻧﻪ ﺍ= ﻳﻨﮑﻪ ﻧﻘّﺎﺵ ﭼﻨﻴﻦ &#= 64400;ﻨﺪ'ﻭ ﻳﺎ ﻋﻮﺍﻣﻠﻰ ﺩ&= #65197; ﺍﺧﺘﻴﺎﺭ ﻧﻘّ= 5166;ﺵ ﭼﻨﺎﻥ ﮐﻨﻨﺪ.<o:p></o:= p> ﺭﺍﺯ ﺍﺑ= ;ﺪﺍﻉ ﻫﻨﺮﻯ ﺩﺭ ﺍﻳﻦ = ﺍﺳﺖ'ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﮔﻮﺋ&#= 65264; ﻧﺪﺍﺋﻰ ﻣﻴﺸﻨ&#= 65262;ﺩ' ﮐﻪ ﻧﻤﻴﺪﺍﻧﺪ &= #65165;ﺯ ﮐﺠﺎ ﺁﻣﺪﻩ. ﻭ ﺗ= ;ﺎ ﺍﻳﻨﺠﺎ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺑﺮﺍﻯ ﺧﻮﺩﺵ ﻣ&= #65268;ﺒﺎﺷﺪ.ﻭ ﺍﺯ ﺍﻳﻦ ﭘس 'ﺩﻳ= ﮕﺮ ﺧﻮﺩﺵ ﻧﻴﺴﺖ ﮐ&= #65258; ﺗﺎﺑﻊ ﻧﻴﺮﻭﻯ &= #65259;ﻨﺮﺳﺎﺯ ﺍﻭ ﺍﺳﺖ.ﻭ ﻳﺎﺩ= ﺭ ﮐﺎﻣﻠﺎﻥ ﻭ ﺳﺎ&= #65247;ﮑﺎﻥ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﺍ&= #65197;ﻭﺍﺡ ﻣﺪﺑّﺮ ﺧﻮﺩﻫ= 5204;ﺘﻨﺪ.ﭼﻮﻥ ﺩﺭ ﺗﺴﻠﻴﻢ ﻣﻴ&= #65170;ﺎﺷﻨﺪ.ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻭ ﻏﻴ&= #65198; ﮐﺎﻣﻠﺎﻥ ﻧﻴﺰ&#= 64400;ﻪ ﺗﺼﻮﺭ ﺁﺯﺍﺩﻯ &= #65227;ﻤﻞ'ﻭﺗﻔﮑّﺮ ﻣﺴﺘﻘﻞ ﻭﻣﻮﺟ&#= 65262;ﺩﻳّﺖ ﻣﺘّﮑﻰ ﺑﺨﻮﺩ= 5207;ﺎﻥ ﻫﺴﺘﻨﺪ.ﻋﻤﻠﺎ &= #65193;ﺭﻳﻚ ﻓﺮﻳﺐ ﺯﻧﺪﮔﻰ &= #65193;ﺭ ﺟﻬﺎﻥﻤﻴﺒﺎﺷ= 5194;.ﮐﻪ ﺭﻭﺍﻥ ﺍﻣّﺎﺭ= 5257; ﻋﺎﻣﻞ ﺟﻠﺐ ﻧﻈ&= #65198; ﻫﺮ ﻟﺤﻈﻪ ﺍﻭﺭ&= #65165; ﺑﺨﻮﺩ ﻣﺸﻐﻮﻝ &= #64400;ﺮﺩﻩ'ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﻌﺎﻗ&#= 65170;ﺖ ﺧﻮﺩ ﻭﻣﺸﮑﻠﺎ&#= 65173; ﺭﻭﺍﻥ ﺧﻮﺩﺁﮔ&#= 65166;ﻩ . ﭘس ﮐﺎﺭ ﻫﻨﺮﻯ= ﻏﻴﺮ ﺍﻟﻬﻰ'ﻋﻤﻠﺎ ﺑ&= #65166; ﻣﺎﺩﻩ ﻭ ﺻﻮﺭﺕ = ﻭﻭﺳﺎﺋﻞ ﮐﺎﺭ ﺧﻮﺩ'ﺁﻧﻘ&= #65194;ﺭ ﭘﻴﺎﺩﻩ ﮐﺮﺩﻥ &= #65165;ﻳﺪﻩ ﺫﻫﻨﻰ ﺧﻮﺩﺭﺍ &= #64344;س ﻭﭘﻴﺶ ﻣﻴﮑﻨﺪ'&= #65175;ﺎ ﺑﭽﻴﺰﻯ ﺑﺮﺳﺪ. = ﮐﻪ ﺩﺭ ﺁﻥ ﺷﮑﻞ ﺗﻮ= ﻗّﻒ ﮐﻨﺪ.ﮔﻮﺋﻰ ﮐﺎ&= #65197; ﻣﻮﺯﺍﺋﻴﻚ ﺍﻧ&#= 65184;ﺎﻡ ﻣﻴﺪﻫﺪ.ﮐﻪ ﻗﻄ&= #65228;ﺎﺗﻰ ﺭﺍ ﮐﻨﺎﺭ ﻫﻢ ﻣ= ﻴﮕﺬﺍﺭﺩ.ﭘس ﻋﻠﻤﺎﻯ ﺟﻤﺎﻟ&#= 65264; ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ &= #65153;ﻧﺎﻥ'ﻋﻤﻞ ﺍﻧﺘﻘﺎﻝ ﺍﺯ ﻭ&= #65183;ﻮﺩ ﻣﺠﺮﺩ ﻗﺒﻠﻰ ﻭ = ﺫﻫﻨﻰ ﺩﺭ ﺧﻴﺎﻝ ﻭ ﺗﺼ= ﻮﺭ' ﻭ ﺗﺒﺪﻳﻞ ﺁﻥ ﺑ= ﻮﺟﻮﺩﻯ ﻣﺠﺴّﻢ ﻧﻴﺴﺖ'&#= 64400;ﻪ ﺗﺼﻮﺭ ﻣﻴﺸﻮﺩ.&= #65169;ﻠﮑﻪ ﺍﻧﺘﻘﺎﻝ ﺍﺯ<sp= an dir=3DLTR> </spa= n>ﻟﺎ ﻭﺟﻮﺩ ﺑA= 262;ﺟﻮﺩ ﺍﺳﺖ.ﻭ ﺍﮔﺮ ﻟﺎ= ﻭﺟﻮﺩ ﺭﺍ ﻭﺟﻮﺩﻯ ﻏﻴ&= #65170;ﻰ ﻭ ﻗﺒﻠﻰ ﺑﺪﺍﻧ&= #65268;ﻢ'ﮐﻪ ﻧﺎﻡ ﺍﻟﻬﺎﻡ ﺑ&= #64401;ﺴﻰ ﻳﺎ ﺟﺎﺋﻰ ﺑﺪﻫ&= #65194;'ﮐﻪ ﻧﺪﺍﺋﻰ ﻣﻴﺪﻫ&#= 65194; ﻭﻟﻰ ﺁﻧﺮﺍﺩﻳ&#= 65194;ﻩ ﻧﻤﻴﺸﻮﺩ.ﭘس ﻫ&#= 65256;ﺮﻣﻨﺪ ﻣﺎﺩﻯ ﺩﻭﺭ ﺧﻮ&= #65193;ﺵ ﮔﻮﺋﻰ ﺩﺭﻣﺪﺍ&#= 65197;ﻯ'ﭼﻮﻥ ﺍﺳﺐ ﻋﺼّﺎﺭ ﻣ&#= 65268;ﮕﺮﺩﺩ ﻭﻟﻰ ﺧﻴﺎﻝ ﻣﻴ&= #64401;ﻨﺪ'ﺣﺮﮐﺖ ﺩﺭﺳﺖ ﻣﺴﺘﻘﻴ&#= 65250; ﺩﺍﺭﺩ . ﻭﮐﺎﺭ ﻫ= ;ﻨﺮﻯ ﻣﻴﮑﻨﺪ.ﻭ ﺧﻮﺩ = ﺭﺍ ﺩﺭ ﻫﻨﺮﺵ ﺟﺎﻭ&= #65267;ﺪ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺗ&= #65256;ﻬﺎ ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ &= #65165;ﻟﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﺍﺳﺖ'ﮐﻪ ﻫﻨﺮﻣ&= #65256;ﺪﻯ ﺍﻟﻬﻰ ﺩﺍﺭﺩ ﻭ = ﺧﻂ ﻣﺴﺘﻘﻴﻢ ﻋﻤﻮ&#= 65193;ﻯ ﻭﻣﺘﻌﺎﻟﻰ ﻣﻴ&#= 65198;ﻭﺩ. ﻭﺩﻳﮕﺮﺍﻥ ﺣﺮ&#= 64400;ﺖ ﺍﻓﻘﻰ ﻭﺩﺭ ﺳﻄ&= #65186; ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻭﺣﻴﻮﺍﻧﻰ ﻣﻴ&#= 65170;ﺎﺷﻨﺪ.<o:p></o:p> ﺍﺑﺪﺍﻉ= ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩﻯ'ﻋﻤﻠﺎ ﻫ&= #65252;ﺎﻥ ﺗﻮﺻﻴﻒ ﺍﺗّﻔ= 5166;ﻕ ﻭﺗﺼﺎﺩﻕ ﺭﺍ ﺩ&= #65165;ﺭﺩ ﮐﻪ ﻧﻤﻴﺪﺍﻧﺪ &= #65207;ﺄﻥ ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ &= #65261;ﻣﺎﻫﻴّﺖ ﺃﺯﻟﻰ ﺭﺍ ﺩﺭ ﺍ= ﻧﻮﺍﻉ ﺗﺤﺖ ﺟﻤﺎﺩﻯ ﻭ = ﺟﻤﺎﺩﻯ ﻭﺍﻧﻮﺍﻉ ﮔﻴﺎ&#= 65259;ﻰ ﻭ ﺣﻴﻮﺍﻧﻰ'ﻭ ﻓ= ﺼﻮﻝ ﻓﺮﺍﻭﺍﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﮐﺴﺐ ﮐﺮﺩﻩ ﺍﺳ&= #65174; ﻭ ﺗﻮﻟﺪ ﮐﻨﻮﻧ&= #65264; ﺍﻭ ﺑﺨﺎﻃﺮ ﻋﻬ&= #65194; ﺍﻟﺴﺖ ﺗﻮﻟﺪ ﭘ&= #65268;ﺸﻴﻦ ﺍﻭ ﻣﻴﺒﺎﺷﺪ ﮐ&= #65258; ﺑﺂﺧﺮﻳﻦ ﻣﻘﺎ&#= 65249; ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻭ&= #65227;ﺪﻩ ﺩﺍﺩﻩ'ﮐﻪ ﺩﺭ ﺗ= ﻮﻟﺪ ﺑﻬﺘﺮ ﺑﻌﺪﻯ ﻳ&= #65166; ﮐﻨﻮنی ﺒﺎ ﺗﺠ= 5204;ّﻢ ﺍﻧﺴﺎﻧﻰ ﺁﻥ ﻧ&= #65262;ﺭ ﺷﻬﻮﺩﻯ ﺗﺴﻠﻴ&#= 65250; ﺳﻠﻮﮐﻰ ﻧﻤﺎﻳ&#= 65194;.ﻭ ﻟﺒّﻴﻚ ﺑﮕﻮﻳ= 5194; ﻭ ﺗﺴﻠﻴﻢ ﮔﺮﺩ&= #65193; ﺗﺎ ﺑﺮﺍﻯ ﺗﺤﻘ&= #65238; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺧﻮﺩ ﺑﮑﻮﺷﺪ.ﮐ&= #65258; ﺑﻌﻨﻮﺍﻥ ﮐﺮﺍ&#= 65251;ﺎﺕ ﺑﺎﻟﻔﻌﻞ ﻟﺎﺯ&#= 65249; ﺑﺮﺍﻯ ﺗﻮﻟﺪ ﺑ&= #65198;ﺗﺮ ﺑﻌﺪﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﭼﻪ ﻓﺼﻞ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺑﻬﺘﺮ ﻭ ﻳﺎ ﺣﺘ= ﻰ ﺩﺭ ﺭﺟﻌﺖ ﻫﻔﺖ = ﻫﺰﺍﺭ ﺳﺎﻝ ﺁﻳﻨﺪﻩ ﺩ&= #65197;ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ ﺩﺭ ﮐﺮﻩ ﺯﻣﻴﻦ = ﻭ ﻳﺎ ﮐﺮﺍﺕ ﺩﻳﮕ&= #65198; ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263;'ﮐﻪ ﺑﻬﺸﺘﻰ ﻋﻈﻴﻢ &= #65175;ﺮ ﺍﺯ ﺑﻬﺸﺖ ﮐﺮﺍ&= #65251;ﺎﺕ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174; ﮐﻪ ﺩﺍﺭﻳﻢ ﻭ ﻏ= ﺎﻓﻞ ﺍﺯﺍﺭﺯﺵ ﺣﻴﺎ&#= 65175;ﻰ ﻭ ﺍﻫﻤﻴّﺖ ﺁﻥ &= #65259;ﺴﺘﻴﻢ. ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ &= #65169;ﺎﻳﺪ ﺑﺪﺍﻧﺪ ﮐﻪ ﺃﺻ&= #65246; ﻟﻬﺎﻡ ﻋﻘﻠﻰﻭ &= #65175;ﺨﻴّﻞ ﻭ ﺗﺼﻮﺭ ﺧﻮﺩﺭ&= #65165; ﺩﺍﺭﺩ.ﺑﺮﺍﻯ ﺩ&= #65267;ﮕﺮﺍﻥ ﺗﺠﺴّﻢ ﻣﻴﺪﻫ= 5194; ﻭ ﺑﻬﺘﺮ ﺍﺯ ﺩﻓ= ﻌﺎﺕ ﭘﻴﺸﻴﻦ.ﻭﻟﻰ ﺍ&= #65267;ﻦ </spa= n>ﻧﺎﻇﺮﺍﻥ ﺃ= 9;ر ﻫﻨﺮﻯ ﻫﺴﺘﻨﺪ' = ﮐﻪ ﻋﻨﻮﺍﻥ ﺍﺑﺪﺍ&#= 65225; ﻭ ﻫﻨﺮ ﺟﺪﻳﺪ ﺳ= ﺤﺮ ﺁﻣﻴﺰﺑﺮ ﮐﺎﺭ&#= 65263; ﻫﻨﺮﻯ ﻣﻴﮕﺬﺍ&#= 65197;ﻧﺪ. ﭼﻮﻥ ﻫﻨﺮ ﻗﻄﻌ&= #65166; ﺗﻔﮑّﺮﻭ ﺗﺨﻴ= 617;ﻞ ﻗﺒﻠﻰ ﺩﺍﺷﺘﻪ'&= #64400;ﻪ ﺯﻣﺎﻧﻰ ﻣﻮﺭﺩ &= #65175;ﻔﮑّﺮ ﻭ ﺗﻤﺮﮐﺰ ﻫﻨﺮ&= #65251;ﻨﺪ ﺑﻮﺩﻩ. ﻭ ﺳﻌﻰ ﺩ= ;ﺭ ﺗﺼﻤﻴﻢ ﺗﺎﺯﻩ &= #65193;ﺭ ﮐﺎﺭ ﻫﻨﺮﻯ ﺧﻮ&= #65193; ﻣﻴﻨﻤﺎﻳﺪ.ﻭﭼ&#= 65262;ﻥ ﺷﺮﺍﻳﻂ ﺁﻣﺎﺩ&#= 65257; ﺷﺪ'ﺑﺎ ﻣﺸﮑﻠﺎ&= #65173; ﭘﻴﺶ ﺁﻣﺪﻩ' ﺁﻧ= ﺮﺍ ﺗﺠﺴّﺪ ﺩﺭ ﻳﻚ &= #64400;ﺎﺭ ﻫﻨﺮﻯ ﻣﻴﺪﻫﺪ.&= #65261; ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263; ﻫﺮﮔﺰ ﺍﻣﺎﻧﺖ &= #65175;ﺨﻴّﻞ ﺍﻭﻟﻴﻪ ﺧﻮﺩﺵ &= #65197;ﺍﺭﻋﺎﻳﺖ ﻧﻤﻴﮑﻨﺪ'ﮐﻪ ﺧ&= #65268;ﺎﻧﺖ ﻫم ﻤﻴﮑﻨﺪ.ﻭ ﺳ&= #65248;ﻴﻘﻪ ﺩﻳﮕﺮﺍﻥ ﻭﻣﺸ&#= 65176;ﺮﻳﺎﻥ ﻭﻣﻨﺎﻓﻊ ﺩﻳﮕ&#= 65198;'ﻭ ﻣﺼﺎﻟﺤﻰ ﮐﻪ ﻫ&= #65256;ﺮﻣﻨﺪ ﺑﺮﺍﻯ ﺧﻮﺩ ﻗﺎ&= #65163;ﻞ ﺍﺳﺖ'ﭼﻴﺰ ﺩﻳﮕ&= #65198;ﻯ ﺍﺯ ﺁﺏ ﺩﺭ ﻣﻴﺂ= ﻳﺪ.ﮐﻪ ﺭﻋﺎﻳﺖ ﺍﺻﺎﻟ&#= 65174; ﻭ ﺃﺻﻞ ﺗﺨﻴّﻞ &= #65191;ﻮﺩﺭﺍ ﮐﺮﺩﻩﺍﺳﺖ.ﮐﻪ &= #65255;ﺪﺍﻧﺴﺘﻪ ﺍﻟﻬﺎﻡ ﺍﺯ ﻳﻚ = ﻣﻘﺎﻡ ﺍﻟﻬﻴﮑﺎﺭﻣﺎ= 5163;ﻰ ﺧﻮﺩ ﺩﺍﺭﺩ.ﻭﺍ&= #65247;ّﺎ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;'ﺗﻤﺎﻡ ﻫﻤّﺖ ﺁﻧﺎﻥ ﺗ&#= 65188;ﻘﻖ ﻋﻬﺪﺍﻟﺴﺖ ﺧﻮ&#= 65193; ﻣﻴﺒﺎﺷﻨﺪ.ﻭ ﺟ&= #65200; ﺍﻧﺠﺎﻡ ﺩﺭﺳﺖ &= #65261;ﻣﻄﺎﺑﻖ ﺧﻮﺍﺳﺘﻪ ﺍﻟﻬ&#= 65166;ﻣﺎﺕ ﺧﻮﺩ'ﻭﻓﺮﺷﺘﮕ&#= 65166;ﻥ ﻣﺪﺑّﺮ ﺧﻮﻳﺶ &#= 64400;ﻪ ﺻﺎﺣﺐ ﺍﻳﻦ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﻫﺴﺘﻨﺪ' ﺗﻮﺟﻬ&= #65264; ﺑﻬﻴﭻ ﻋﺎﻣﻞ ﻣ&= #1572;ثّر ﺧﺎﺭﺟﻰ ﻧﺪﺍﺭ&#= 65255;ﺪ.ﭼﻪ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻣ&#= 65208;ﻮﻕ' ﻭ ﻳﺎ ﺍﻧﺴﺎﻧﻬﺎ&#= 65263; ﻣﺨﺎﻟﻒ'ﮐﻪ ﺑﺪ&= #65255;ﺒﺎﻝ ﺑﻬﺎﻧﻪ ﺑﺮﺍﻯ &= #65175;ﮑﻔﻴﺮ ﺁﻧﻬﺎﻫﺴﺘﻨﺪ.&#= 64400;ﻪ ﻣﺸﻠﺎ ﮐﺎﻓﺮﻧ&#= 65194;'ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺧ&= #65198;ﺍﻓﺎﺗﻰ ﺷﺪﻩ'ﺭﻭﺡ ﻭﻓﮑ&= #65198; ﺟﻮﺍﻧﺎﻥ ﺭﺍ ﺍ&= #65203;ﺘثماﺭ ﻭ ﺍﺳﺘﺤﻤﺎﺭ ﻣ&= #65268;ﮑﻨﻨﺪ.ﮔﻮﺋﻰ ﺣﻤﺎﺭ ﻭ ﺍﻟﺎﻍ = ﻣﻴﻨﻤﺎﻳﻨﺪ.ﮐ&#= 65258; ﺍﺯ ﺁﻧﻬﺎ ﺳﻮﺍ&= #65197;ﻯ ﺑﮕﻴﺮﻧﺪ.ﻭ ﻓﮑ&= #65198; ﻣﻨﺤﺮﻑ ﻭ ﺑﺎﻃ&= #65246; ﻣﻌﺘﻘﺪ ﺑﺎﺷﺪ. = ﻭ ﺩﻧﺒﺎﻝ ﭼﻴﺰﻯ &= #65169;ﻨﺎﻡ ﺭﺍﻩ ﺧﺪﺍ ﺭﺍ ﻣ= ﻴﺮﻭﻧﺪ.ﻭ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;'ﮐﻪ ﻋﺎﺭﻓﺎﻥ ﺍﻟﻬ&#= 65264; ﻭ ﻓﺮﺷﺘﻪ ﮔﻮﻧ&= #65258; ﻣﻴﮕﻮﻳﻨﺪ ﻧﺮ&#= 65261;ﻧﺪ. ﻭ ﻟﺬﺍ ﺍﻭﻟﻴﺎ&= #65263; ﺍﻟﻬﻰ ﺷﺎﻫﮑﺎ&#= 65197;ﻫﺎﻯ ﺗﻨﺰﻳﻞ ﺍﻟﻬﺎ&#= 65251;ﺎﺕ ﻟﺪﻧّﻰ ﺧﻮﺩﺭ= 5165;'ﺩﺭ ﺁثاﺭ ﺃﺩﺑﻰ ﭼ= 5262;ﻥ ﺷﻌﺮ ﻭ ﻏﺰﻝ ﻟﺬ= ﺕ ﺑﺨﺶ ﻫﻤﮕﺎﻥ'ﻭ = ﺑﺎ ﺍﺳﺘﻔﺎﺩﻩ ﺍﺯ &= #65165;ﻟﻔﺎﻅ ﻣﺤﺒﻮﺏ ﻭﻣﻔﻬ&#= 65262;ﻡ ﺁﻧﺎﻥ ﺑﻄﻮﺭ ﺳ&= #65252;ﺒﻮﻟﻴﻚ ﻣﻴﮕﻮﻳﻨﺪ.ﺑﺎ&#= 65267;ﻦ ﺍﻣّﻴﺪ ﮐﻪ ﻣﺴ&#= 65176;ﻌﺪﺍﻥ ﺁﻧﻬﺎ' ﺩﻧﺒﺎﻝ = ﺍﻳﻦ ﺳﻤﺒﻮﻟﻬﺎﻯ ﻋ&#= 65198;ﻓﺎﻧﻰ ﺁﻧﺎﻥ ﺭﺍ ﺑﮕﻴ&= #65198;ﻧﺪ. <o:p></o:p> </span= >ﺍﮔﺮ ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ &= #65255;ﺘﻴﺠﻪ ﺗﺼﺎﺩﻑ ﻧﺒﺎﺷ&#= 65194;.ﭘس ﻫﻨﺮﻣﻨﺪ ﺑﺮﻧ&#= 65166;ﻣﻪﺍﻯ ﺩﺍﺷﺘﻪ ﺍﺳﺖ' ﻳ= ﺎ ﻓﮑﺮﻯ ﺍﺯ ﺧﻮﺩ&= #65205;ﻭﻟی ﻨﻪ ﺍﻟﻬﺎﻣﻰ ﺍ&= #65247;ﻬﻰ'ﮔﺮﭼﻪ ﺩﺭ ﺣﻘﻴﻘﺖ ﺍﻟ&= #65260;ﺎﻡ ﻓﺮﺷﺘﻪ ﻣﺪﺑّ= 5198; ﺭﻭﺍﻥ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﺳﺖ ﮐﻪ ﺭﻭﺍﻥ = ﻫﺮ ﺃﺗﻢ ﻭﻭﻳﺮﻭﺳ&#= 65264; ﻧﻴﺰ ﻣﺪﺑّﺮ ﺍ&#= 65247;ﻬﻰ ﻣﻨﺎﺳﺐ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﺩ.ﮐﻪ ﺍﺯ<s= pan dir=3DLTR> </spa= n>ﺃﺯﻝ ﺗﺎ ﮐﻨA= 262;ﻥ ﻭ ﺗﺎ ﺃﺑﺪ ﺩﺭ ﺍ= ;ﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ'ﻫﺪ&= #65165;ﻳﺖ ﻭ ﺗﺪﺑﻴﺮ ﺭﻭﺡ = ﺭﺍ ﺑﻌﻬﺪﻩ ﺩﺍﺭﺩ.&= #65261; ﺩﺭ ﻳﻚ ﺗﮑﺎﻣﻞ = ﻃﺒﻴﻌﻰ'ﻭ ﻳﺎ ﺩﺭ ﺍﻧﺴﺎﻥ = ﺩﺭ ﺍﻭﺍﺧﺮ ﻓﺼﻮﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ' ﮐﻪ ﺻﺎﺣ= ﺐ ﻋﻘﻞ ﻭ ﺍﺧﺘﻴﺎ&= #65197; ﺍﻟﻬﻰ ﻭ ﻃﺒﻴﻌ&= #65264; ﺍﺳﺖ' ﻣﻴﺘﻮﺍﻧ&= #65194; ﮔﻮﺵ ﺑﻨﺪﺍﻯ هاﻯ ﻣﺪﺑّﺮ ﺭA= 261;ﺡ ﺧﻮﺩ'ﻳﺎ ﻓﺮﺷﺘ&= #65258; ﻫﻤﺰﺍﺩ ﺧﻮﻳﺶ &= #65169;ﺪﻫﺪ. ﻭ ﺑﺎﻟﻌﮑس ﺑﻔ&#= 65204;ﺎﺩ ﻭ ﮔﻨﺎﻩ ﻭ ﺍﻧﺤ= ﺮﺍﻑ' ﺑﺮﺧﻠﺎﻑ ﺟﺮﻳ&#= 65166;ﻥ ﺩﺍﺋﻢ ﻫﺴﺘﻰ ﺷ&= #65256;ﺎ ﮐﻨﺪ.ﻭ ﺍﺗﻠﺎﻑ = ﺗﻮﺍﻥ ﻧﻤﺎﻳﺪ'ﻭ ﻧﺪﺍ&= #65255;ﺴﺘﻪ ﺑﻌﻘﺐ ﻣﻴﺮﻭﺩ.&= #64400;ﻪ ﭘس ﺍﺯ ﻣﺮگ ﺍﺯ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ'&= #65203;ﻘﻮﻁ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ = ﮐﺎﺭﻣﺎﺋﻰ ﻭﻗﻬﻘﺮﺍﺋﻰ' ﺩ&= #65197; ﭼﻨﺪﻳﻦ ﻭ ﭼﻨﺪ = ﻧﻮﻉ ﺣﻘﻴﺮ ﺳﻘﻮﻁ ﻣ&= #65268;ﻨﻤﺎﻳﺪ. ﮐﻪ ﺑﻘﻮﻝ ﻗﺮﺁ&= #65253; ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭ = ﺧﻮﻙ ﺑﻬﺘﺮﻳﻦ ﺷﺎﻧ&#= 1587; ﺁﻧﺎﻥﺨﻮﺍﻫﺪ= 5169;ﻮﺩ. ﺯﻳﺮﺍ ﻣﺎﺭ ﻭ ﻣ= ﻮﺭ ﻭ ﺣﺘﻰ ﮔﻴﺎﻩ ﻭ= ﻋﻠﻒ ﻫﺮﺯﻩ ﺷﺪﻥ ﻣﻴ&= #65198;ﻭﻧﺪ.ﺗﺎ ﻫﺰﺍﺭﺍﻥ ﻭ ﮔﺎ&= #65259;ﻰ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺳ&#= 65166;ﻝ' ﺗﺠﺪﻳﺪ ﺯﻧﺪﮔ&#= 65264; ﻫﺎﻯ ﺍﻧﻮﺍﻉ ﺭ&= #65165; ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ = ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻣﺠﺪﺩ ﮐ&= #65256;ﻮﻧﻰ'ﻭﻫﻤﻴﻦ ﻭﻇﻴﻔﻪ ﺍﻟﻬﻰ &= #65261; ﻓﻄﺮﻯ ﺩﺭ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﺗﺎ ﺷﻬﻮ&= #65193; ﻧﻮﺭﺭﻭﺡ الق¡= 5;دُس ﻭﺍﺟﺐ ﺭﺍ ﻣﻮﻓ&= #1602; ﻤﻴﮕﺮﺩﻧﺪ.ﻭ ﺍ&= #65199; ﺩﺍﻳﺮﻩ ﺳﺎﻣﺴ&#= 65166;ﺭﺍﻯ ﺟﻬﻨّﻤﻰ ﺟﻬﺎ= 5255;ﻮﻡ ﺟﻬﺎﻥ' ﺧﻮﺩﺭﺍ = ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻓﺮ&= #65207;ﺘﻪ ﮔﻮﻧﻪ ﺑﺮﺳﺎﻧ&#= 65194;.ﻭ ﺣﺘﻰ ﺑﺸﻬﻮﺩﻫ&#= 65166;ﻯ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺭﺳﻴﺪﻩ ﺑﺎﺷﻨ&#= 65194;.ﮐﻪ ﺩﺭ ﺷﺶ ﻭﻟﺎﻳﺖ = ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻫﺮ&= #65267;ﻚ ﺑﻴﻚ ﺷﻬﻮﺩ ﺟﺪ&= #65267;ﺪ ﺑﺮﺗﺮ ﻣﻴﺮﺳﺎ&#= 65255;ﻨﺪ.ﻭ ﻓﺮﺍﻭﺍﻥ ﺩﺭ ﺍ&= #65267;ﻦ ﺑﺎﺭﻩ ﺩﺭ ﺍﻳﻦ = ﻧﻮﺷﺘﻪ ﻫﺎ ﻳﺎﺩﺁﻭﺭﻯ &= #65207;ﺪﻩ ﺍﺳﺖ.<o:p></o:p> ﺍﮔﺮ ﻫﻨ= ;ﺮﻣﻨﺪﻣﺎﺩﻯ ﺍﻟﻬﺎﻡ ﺍﻟﻬﻰ'&= #65261; ﺍﺯ ﺁﻳﻨﺪﻩ ﻫﺎ&= #65263; ﻧﻴﺎﻣﺪﻩ ﻏﻴﺒ&#= 65264; ﺑﺎﻭﺭ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ'ﭘس ﻳﻚ ﺍ&= #65267;ﺪﻩ ﻭ ﻓﮑﺮﻯ ﺑﺮﺣﺴ&= #65168; ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﺩﺍﺭﺩ'ﮐﻪ ﻫﺮﻣ&= #65262;ﺟﻮﺩﻯ ﺩﺍﺭﺩ.ﺁﻧﮕﺎﻩ &= #65259;ﻨﺮﻣﻨﺪ ﺍﻳﻦ ﻓﮑﺮ ﺳﺎﺩ&= #65257;ﺭﺍ ﭘﺮﻭﺭﺵ ﺫﻫﻨﻰ &= #65251;ﻴﺪﻫﺪ' ﮐﻪ ﻣﺎ ﺁﻧﺮﺍ ﻧ= ﺸﺨﻮﺍﺭ ﺩﺍﺋﻢ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ.ﮐﻪﭼﻴﺰ ﺣﺪﻳﺪﻯ ﺩﺭﻫﻀ&#= 65250; ﻳﻚ ﻓﮑﺮ ﺩﺳﺖ ﻧ= ﻤﻴﺪﻫﺪ.ﻭﻟﻰ ﺁﻧﺮﺍ ﻋﻠﻤﻰ ﻭ&= #65259;ﻨﺮﻯ ﻣﻴﻨﺎﻣﻨﺪ.ﻭﻫ&#= 65252;ﺮﺍﻩ ﺗﺼﺎﺩﻑ ﺑﻘﻮﻝ &= #65191;ﻮﺩ ﻫﻨﺮﻣﻨﺪ' ﺑﺮ ﻧ= ﺎﻣﻪ ﮐﺎﺭ ﺍﺑﺪﺍﻉ ﻫ&= #65256;ﺮﻯ ﺍﻭ ﺷﺮﻭﻉ ﻣﻴﺸ&= #65262;ﺩ'ﮐﻪ ﺧﻴﻠﻰ ﺯﻭﺩ ﺑﻬ&= #65252;ﺎﻥ ﺍﻳﺪﻩ ﺧﻮﺩﺵ'ﮐ&= #1617;ﻪ ﮔﻮﺋﻰ ﻋﺼﺎﺭﻩ &= #65165;ﺭﺯﺵ ﻭﺟﻮﺩﻯ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺍﺳﺖ'ﺧﻴﺎﻧﺖ ﻣ&= #65268;ﮑﻨﺪ.ﻭ ﻧﺪﺍﻧﺴﺘﻪ ﺧﻮ&#= 65193;ﺭﺍ ﺑﺮﺍﻯ ﺭﻭﺍﻥ ﺷ&= #65256;ﺎﺳﺎﻥ ﻭ ﻋﺮﻓﺎﻯ ﺭﻭﺡ = القُدُس 'ﮐﻪ ﺑﺮﺗﺮ ﺍﺯ ﺭ= ;ﻭﺍﻥ ﺷﻨﺎﺳﻰ ﺣﻴﻮﺍ&#= 65255;ی هستند'ﺧﻮﺩﺭﺍ= ; ﺭﺳﻮﺍ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺳﻄ&= #65186; ﻣﻘﺎﻡ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺡ ﻭ ﻋﻘﻞ ﻭﻣﻮﺟﻮ&= #65193;ﻳّﺖ ﺑﺸﺮﻯ ﻭ ﺣﻴﻮﺍ&= #65255;ﻰ ﺧﻮﺩﺭﺍ ﻟﻮ ﻣﻴ&= #65194;ﻫﺪ ﮐﻪ ﺧﻮﺩﺭﺍ ﺩﺭ&= #65175;ﺴﻠﻴﻢ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻥ ﻗﺮﺍﺭ ﺩﺍﺩﻩ ﺍ&= #65203;ﺖ.ﻭ ﺁﻧﺮﺍ ﺻﺎﺣﺐ ﺍ&= #65247;ﻬﺎﻡ ﺧﻮﺩ ﻣﻴﺪﺍﻧﺪ.&= #65267;ﺎ ﻫﻤﺎﻥ ﺍﺗّﺤﺎ= 5193; ﻧﺎﻣﻘﺪس ﻋﻘﺪ= 5257; ﻫﺎ ﻭ ﻋﻘﻴﺪﻩ ﻫ= ﺎ'ﺩﺭ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺍﻣّﺎﺭﻩ ﻧﻮﻉ &#= 65169;ﺸﺮﻯ ﺍﺳﺖ.ﻭ ﺍﻟّﺎ ﺳ&= #65166;ﻟﮑﺎﻥ ﺑﮑﺸﺘﻦ ﺍﻳﻦ ﺭ&= #65261;ﺍﻥ ﺣﻴﻮﺍﻧﻰ ﻣﻴﭙ&#= 65198;ﺩﺍﺯﻧﺪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ' ﻧﻴﺰ ﺑﺎ ﺭﻭﺡ ﺍ= ﻟﻬﻰ ﻫﻤﺰﺍﺩ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ'ﻳﺎ ﺣﺪّ &= #65155;ﻗﻞ ﺑﺮﺍﻯ ﻓﺼﻞ ﺑﺎ&= #65247;ﺎﺗﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193;' ﻫﺮ ﻫﻨﺮﻧﻤﺎﺋ&#= 65264; ﮐﻪ ﺩﺍﺭﻧﺪ ﻣﻴ&= #65256;ﻤﺎﻳﻨﺪ.ﻭﺧﻮ= 5193;ﺭﺍ ﺗﺎﺑﻊ ﺗﺼﺎﺩﻑ &= #65255;ﻤﻴﺪﺍﻧﻨﺪ.ﻭ ﻣﻴﺪﺍﻧﻨﺪ ﺑﮑ&#= 65194;ﺍﻡ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﻭ ﺷﻬﻮﺩﻯ'ﻭ ﺣﺘ= ﻰ ﻧﻮﻋﻰ ﻭ ﺑﻬﺸﺘ&= #65264; ﻣﻴﺨﻮﺍﻫﺪ ﺑﺮ&#= 65261;ﺩ ﻭﺧﻮﺍﻫﻨﺪ ﺭﻓ&#= 65174; ﻭ ﻫﻤﭽﻨﺎﻥ ﺑﺎ&= #65247;ﺎﺗﺮ ﺍﺯ ﺁﻥ ﻧﻴﺰ ﺁﺭ= ﺯﻭ ﺩﺍﺭﻧﺪ.<o:p></o:p> ﺍﻳﻦ ﻫﻨ= ;ﺮﻣﻨﺪ ﻣﺎﺩﻯ ﻧﺪﺍﻧﺴ&#= 65176;ﻪ ﺧﻮﺩ ﺩﺭ ﻃﻠﺴﻢ = ﻭ ﺣﺼﺎﺭ ﻣﻘﺎﻡ ﺍ&= #65247;ﻮﺩﻩ ﺭﻭﺍﻥ ﺑﺸﺮﻯ ﺧ&= #65262;ﻳﺶ ﻣﺤﮑﻤﺘﺮ ﺃﺳﻴ&#= 65198; ﻣﻴﺸﻮﺩ.ﻭ ﻧﻴﺰ = ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺍﺳﻴﺮ ﺣﻘﺎ&= #65197;ﺗﻬﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻣﻴﻨ&#= 65252;ﺎﻳﺪ.ﻭﺍﺯﺟﻤA= 248;ﻪ ﻓﻠﺎﺳﻔﻪ ﻫﺴﺘ&#= 65256;ﺪ'ﮐﻪ ﺷﺒﻴﻪ ﮐﺎﺭ ﺍﺑ&= #65194;ﺍﻋﻰ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65166;ﺩﻯ'ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ ﺷﺒ&#= 65268;ﻪ ﻋﺎﺭﻓﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﻮﺩﻩ ﺑﺎﺷﻨﺪ.&= #65261; </spa= n>ﺧﻮﺩﺭﺍ ﻣﻘʋ= 70;ﻮﻝ ﻋﻮﺍﻡ ﻭ ﺳﺘﺎﻳ&= #65208;ﮕﺮﺍﻥ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65261;ﻟﻮ ﻗﺸﺮﻯ ﺑﻨﻤﺎﻳ&#= 65256;ﺪ.ﭘس ﺣﻘﺎﺭﺕ ﺭﻭﺍﻥ &= #65191;ﻮﺩﺭﺍ'ﺑﺠﺎﻯ ﺳﺒﮑﺒﺎﺭﻯ ﺳﻨ&#= 64405;ﻴﻦ ﺗﺮ ﺳﻴﺎﻩ ﺗﺮ ﻭ= ﺁﻟﻮﺩﻩ ﺗﺮ ﻣﻴﻨﻤﺎﻳﺪ.&= #64400;ﻪ ﺍﮔﺮ ﺑﻔﺮﺽ ﺑﺨ&= #65262;ﺍﻫﺪ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﺣﺘﻤﺎﻟﻰ ﺗﺰ&#= 64400;ﻴﻪ ﺭﻭﺍﻥ ﺑﮑﻨﻨﺪ'&= #65255;ﺨﻮﺍﻫﻨﺪ ﺗﻮﺍﻧﺴﺖ' ﻭ ﻳﺎ= ﺑﺴﺮﺣﺪّ ﮐﻔﺎﻳﺖ ﺑﺮﺍﻯ &= #65255;ﺠﺎﺕ ﻭ ﻳﺎ ﺷﻬﻮﺩ ﺑﺮ= ﺗﺮﻯ ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; ﺍﻟﻬﻰ ﻧﺨﻮﺍﻫ&#= 65194; ﺭﺳﻴﺪ.ﭘس ﮐﺎﺭ&#= 65251;ﺎﻫﺎ ﻭ ﻣﺠﺮﻡ ﺷﺪﻥ ﻫ= ﺎ'ﺩﺭ ﻫﺰﺍﺭﺍﻥ ﻫﺰﺍ&#= 65197; ﺗﻮﻟﺪﺍﺕ ﻧﻮﻋ&#= 65264; ﺣﻘﻴﺮ ﺗﺮ ﻧﺴﺦ = ﻭﻣﺴﺦ ﻭ ﻓﺴﺦ ﻭﺭﺳﺦ ﻭ= ﻭﺳﺦ ﺩﻭﺑﺎﺭﻩ' ﻭﺣﺘ&= #65264; ﺻﺪﺑﺎﺭﻩ ﺑﻬﻤ&#= 65268;ﻦ ﻧﻮﻉ ﺑﺸﺮﻯ ﻭ ﻫ= ﻤﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﺗ&= #65166; ﺷﻬﻮﺩ ﺭﺏّ ﻟﻨ&#= 65262;ﻉ ﺑﺸﺮﻯ ﺑﺎﻳﺪ ﺑ&= #65198;ﺳﻨﺪ. ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺭ&= #65203;ﻴﺪ. ﻭﺑﻘﻴﻤﺖ ﺭﻧﺠ&#= 65260;ﺎﻯ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﺟ&= #65260;ﻨّﻤﻰ ﺟﻬﺎﻥ.ﮐﻪﻓﺮﻣ&#= 65166;ﻥ </spa= n>ﺍﻟﻬﻰ ﮐﻦ ﻓA= 268;ﮑﻮﻥ ﺩﺭ ﻣﻮﺭﺩ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺭﺍ ﺍﺟﺮﺍ ﺧﻮﺍ&= #65259;ﻨﺪ ﮐﺮﺩ.ﻭﺗﺎ ﺃﺑﺪ = ﺍﻳﻦ ﻓﺮﻣﺎﻥ ﺗﻨﻬﺎ &= #65191;ﻮﺍﺳﺘﻪ ﺧﺪﺍﻭﻧﺪ ﺍﺳﺖ. = ﺍﻣﺎ ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263; ﺧﻴﺎﻝ ﻣﻴﮑﻨﺪ'&= #64400;ﻪ ﻣﻮﺭﺩ ﺍﻟﻬﺎﻡ &= #65239;ﺮﺍﺭ ﮔﺮﻓﺘﻪ ﺍﺳﺖ. ﺍ= ﮔﺮ ﻣﺮﺍﺗﺐ ﺑﺮﺗﺮ &= #65165;ﻟﻬﻰ ﺭﺍ ﺍﻟﻬﺎﻡ ﺩﻫ&= #65256;ﺪﻩ ﺧﻮﺩ ﻧﺪﺍﻧﺪ'ﮐ&= #65258; ﻧﻤﻴﺪﺍﻧﺪ.ﻗﻄ&#= 65228;ﺎ ﺷﻴﻄﺎﻧﻬﺎﻯ ﺭ&#= 65261;ﺍﻥ ﺍﻣّﺎﺭﻩ ﺧﻮﺩ'&#= 65261; ﺷﺎﻳﺪ ﻫﻢ</s= pan> &#= 65235;ﺮﺷﺘﮕﺎﻥﺠﻬʌ= 56;ّﻤﻰ ﻭﻗﻬﻘﺮﺍ ﺑﺎﺷ&#= 65256;ﺪ'ﮐﻪﺍﻭﺭﺍ ﺑﺤﺎﻯ ﺗﻌﺎﻟﻰ &= #65197;ﻭﺣﻰ ﻭ ﻣﻘﺎﻡ ﻧﻮﻋﻰ = ﺑﺎﻟﺎﺗﺮ'ﺑﭙﺎ&#= 65163;ﻴﻦ ﻭ ﺣﻘﺎﺭﺗﻬﺎﻯ &= #65255;ﻮﻋﻰ ﻣﻰ ﮐﺸﺎﻧﻨﺪ. ﻭ= ﺍﻳﻨﺎﻥ ﺑﺪﺳﺖ ﺧﻮﺩ ﺁﺯ&= #65165;ﺩﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﮐﻪ ﺩﺍﺭﻧﺪ'ﺑﻀﺮﺭ &= #65191;ﻮﻳﺶ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻨ&#= 65236;ﻰ ﮐﺮﺩﻩ'ﻭ ﺗﺴﻠﻴ&= #65250; ﺑﺮﺍﻯ ﺳﻘﻮﻁ ﺍ&= #65199; ﺑﻠﻨﺪﻯ ﻫﺎ ﺷﺪ&= #65257;.ﮔﻮﺋﻰ ﭼﻮﻥ ﻗﻄﻌﻪ ﺳﻨ&= #64405;ﻰ ﮐﻪ ﺧﻮﺩ ﺑﺨﻮﺩ'= ﺑﺪﻭﻥ ﻧﻴﺮﻭﻯ ﺧﺎﺭﺟ&#= 65264; ﻣﻴﻞ ﺳﻘﻮﻁ ﻃﺒ&= #65268;ﻌﻰ ﺑﻘﻌﺮ ﺩﺭﻩ ﺭﺍ = ﺩﺍﺭﺩ.ﺗﺎ ﺑﻌﺪﻫﺎ ﭼﮕﻮﻧ&#= 65258; ﺧﻮﺩﺭﺍ ﺑﺎﺯ ﺑ&= #65240;ﻠّﻪ ﮐﻮﻩ ﺑﺮﺳﺎﻧﺪ.&= #65261; ﻣﺠﺪﺩﺍ ﺳﻘﻮﻁ &= #65239;ﻬﻘﺮﺍﺋﻰ ﻧﻨﻤﺎﻳﺪ.ﻭ ﻫﻤ&= #65166;ﻥ ﺍﻓﺴﺎﻧﻪ ﻳﻮﻧ&#= 65166;ﻧﻰ ﮐﻪ ﮐﺴﻰ ﺳﻨﮕﻰ = ﻭﺯﻳﻦ ﺭﺍ ﺑﺰﺣﻤﺖ ﺑﺒ&= #65166;ﻟﺎﻯ ﮐﻮﻩ ﻣﻴﺒﺮﺩ'ﻭ = ﺑﺘﻪ ﺩﺭﻩ ﺭﻫﺎ ﻣﻴﮑ&= #65198;ﺩ.ﻭ ﻣﺪﺍﻡ ﺍﻳﻦ ﮐﺎ&= #65197;ﺟﺎﻫﻠﺎﻧﻪ ﻭ ﺍﺣﻤﻘﺎﻧﻪ ﺭ&= #65165; ﻣﻴﮑﺮﺩ.ﺷﺎﻳﺪ &= #65247;ﺬﺕ ﺍﺣﻤﻘﺎﻧﻪﺍﻯ &#= 65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ'ﮐﻪ ﺗﻤﺎ&= #65249; ﻟﺬﺗﻬﺎﻯ ﺍﻣﺮ&#= 65261;ﺯ ﻣﺎ ﺩﺭ ﻧﻮﻉ ﺑﺸ= ﺮﻯ'ﺍﺯ ﻫﻤﻴﻦ ﮔﻮﻧﻪ ﻟ&= #65196;ﺗﻬﺎﻯ ﺍﺣﻤﻘﺎﻧﻪ ﺍﺳ&#= 65174;.ﮐﻪ ﻣﻦ ﻧﻴﺰ ﺳﺎﻟﻬ&= #65166;ﻯ ﺳﺎﻝ ﺩﺭ ﻋﻴﻦ ﺣ= ﻤﺎﻗﺖ ﺩﻭﭼﺎﺭ ﺁﻥ ﺑﻮ&= #65193;ﻡ.ﻭ ﺍﻓﺴﻮس ﮐﻪ ﺩﻳ&#= 65198; ﻭ ﮐﻨﺪ ﺑﻴﺪﺍﺭ = ﺷﺪﻡ.ﺗﺎ ﺷﺎﻳﺪ ﺟﺒﺮﺍﻥ &= #65183;ﺪﻯ ﺗﺮﻯ ﺑﮑﻨﻢ.ﻭ ﺑ= ﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ'ﻫﻤﻪ &= #65169;ﺎﻟﺄﺧﺮﻩ ﭘﺸﻴﻤﺎﻥ ﻭ ﺑﺎ = ﺍﻓﺴﻮس ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ.&= #65187;ﺘﻰ ﺧﻮﺩ ﭘﻴﺎﻣﺒﺮ'&= #64400;ﻪ ﻣﻮﻓﻘﺒﻮﺩﻩ'ﮐ&#= 65258; ﭼﺮﺍ ﺩﻳﺮﺗﺮ ﻭ&= #64400;ﻢ ﺗﻠﺎﺵ ﻭ ﺳﺴﺖ ﻋ= ﻤﻞ ﺩﺭ ﺟﻮﺍﻧﻰ ﻭ ﺑ= ﺎ ﺑﻮﺩﻥ ﺻﻔﺎﺕ ﺣ&= #65268;ﻮﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﻧ&= #65184;ﺎﻡ ﻣﻴﺪﺍﺩﻩ'ﮐﻪ ﺑ&= #65228;ﺪﺍ ﺑﺎﻳﺪ ﺳﺮﻳﻌﺘ&#= 65198; ﻭ ﺟﺪﻯ ﺗﺮ ﻭ ﺑﻴ= ;ﺶ ﺍﺯ ﺗﻮﺍﻥ ﺑﺎﻳ&= #65194; ﺩﻭﻳﺪ ﻭﮐﻮﺷﻴ&#= 65194;.ﮐﻪ ﻫﺮﭼﻪ ﺗﻨﺪﺗﺮ &= #65169;ﺮﻭﻳﻢ'ﺑﺎﺯ ﮐﻨﺪ ﺭﻓﺘﻪﺍﻳ&#= 65250;. ﮐﺎفی اﺳﺖ' ﻣﻮ= 5235;ﻘﺎﻥ ﻗﺒﻞ ﺍﺯ ﺧﻮﺩﺭ&= #65165; ﺍﺯ ﺃﻭﻟﻴﺎ ﻧﻈ&= #65198;ﻯﺑﻴﻨﺪﺍﺯﻳA= 250;'ﺗﺎ ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ &= #65191;ﻮﺩﺭﺍ ﻧﻴﺰ ﺗﺸﺨﻴﺺ ﺑ&= #65194;ﻫﻴﻢ.<o:p></o:p> ﺗﺄثیر &#= 65197;ﻭﺡ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ'&#= 64400;ﻪ ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﺍ&= #65199; ﺟﻤﻠﻪ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﻟﻬﻰ ﻭ ﻏﻴﺮ ﺍ= ﻟﻬﻰ ﺩﺍﺭﺩ' ﻫﻤﺎﻥ ﺍ= ﺑﻠﺎﻍ ﻣﺪﺍﻭﻡ'ﻭ ﺩﺭ ﺳ= ﺮﺍﺳﺮ ﻋﻤﺮ'ﺍﺯ ﺭﺳﺎﻟ&= #65174; ﻭ ﻋﻠّﺖ ﺗﻮﻟّ= 5194; ﮐﻨﻮﻧﻰ ﺍﺳﺖ.ﮐ&= #65258; ﺑﻴﺎﺩ ﻋﻬﺪ ﺍﻟ&= #65204;ﺖ ﺗﻮﻟﺪ ﭘﻴﺸﻴﻦ &= #65191;ﻮﺩ ﺑﻴﻔﺘﺪ.ﻭ ﺍﻟّ&#= 65166; ﺩﺭ ﺍﻳﻦ ﻓﺼﻞ<s= pan dir=3DLTR> </spa= n>ﻧﻮﻉ ﺑﺸﺮﻯ A= 207;ﺎﻳﺴﺘﻪ ﮐﻨﻮﻧﻰ ﻧﻴﺰ ﻣ&= #65176;ﻮﻟﺪ ﻧﻤﻴﺸﺪ.ﺍﮔﺮ ﺁ&= #65253; ﭘﻴﺸﺮﻓﺘﻬﺎﻯ &#= 65207;ﻬﻮﺩﻯ ﻗﺒﻠﻰ ﺭﺍ ﻧﻤﻰ = ﺩﺍﺷﺖ'ﻭ ﺩﺭ ﻫﻤﺎﻥ ﻓﺼﻮ&= #65245; ﻧﻮﻉ ﻣﻴﻤﻮﻧﻰ'&= #65261; ﺣﺘﻰ ﻓﺼﻮل اﻧ= 5204;ﺎﻧﻬﺎﻯ ﺑﺪﺍﺋﻰ ﺑﺠﻬﺎ&#= 65253; ﻣﻴﺂﻣﺪ ﻭ ﺍﮐﻨ&= #65262;ﻥ ﻧﻴﺰ ﮐﺎﺭﻯ ﻣﻴ&= #64401;ﻨﺪ ﮐﻪ ﺑﻬﻤﺎﻥ ﻣﺮ&= #65165;ﺗﺐ ﻧﻮﻋﻰ ﻧﺴﺦ ﻭﻣ&= #65204;ﺦ ﺑﺎﺯ ﮔﺮﺩﺩ.ﻭ ﺗ= ﮑﺮﺍﺭ ﻣﮑﺮﺭ ﮔﺬﺷﺘﻪ &= #65259;ﺎ ﺭﺍ ﺩﺭ ﺁﻳﻨﺪﻩ = ﻫﺎ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ</= span>.ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘ&= #65264; ﺻﺪ ﺑﺎﺭﻩ'ﺑﻨﻮ&= #65225; ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ &= #65261;ﻭﻇﻴﻔﻪ ﺩﺭﻳﺎﻓﺖ ﻭﻳﺰ&#= 65165;ﻯ ﺗﮑﺎﻣﻠﻰ'ﺑﺮﺍ&#= 65263; ﺭﻭﺡ ﺧﻮﺩ'ﺩﺭﻳ&= #65166;ﻓﺖ ﺑﺎ ﻧﻮﺭ ﻗﺎﺋﻢ = ﮐﻨﺪ'ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺑﻌﺪ ﺧﻮﺍ&= #65259;ﺪ ﺑﻮﺩ. ﻗﺪﺭﺕ ﻫﻨ= ﺮﻯ ﻫﻨﺮﻣﻨﺪ ﮐﻪ ﻧ&= #65252;ﻮﻧﻪ ﺍﺯ ﺳﺎﻟﻚ ﺍﻟﻬ&= #65264; ﻭﺭﻭﺡ ﻣﺪﺑّﺮ &#= 65191;ﻮﺩ ﺑﺎﺷﺪ'ﮐﻪ ﺩﺭ ﻓ= ﮑﺮ ﻣﺘﻌﺎﻟﻰ ﻭ ﺗﻘ&= #65262;ﻳﺖ ﻋﻮﺍﻃﻒ ﺍﻧﺴﺎ&#= 65255;ﻰ ﻧﻤﺎﻳﺪ ﮔﺮﭼﻪ &= #64400;ﺎﺭ ﻫﻨﺮ ﺍﺯ ﻧﻮﻉ ﺗ= ﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﺍﺳﺖ'ﮐ&= #65258; ﺩﺭ ﻫﻤﻪ ﺣﻴﻮﺍ&= #65255;ﺎﺕ ﻋﻤﻠﺎ ﭼﻨﻴﻦ ﻫ&= #65204;ﺖ ﻣﮕﺮ ﺩﺭ ﺳﺎﻟﻚ = ﺍﻟﻬﻰ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷ&#= 65208;ﮕﺎﻧﻪ'ﮐﻪ ﺗﮑﺎﻣﻞ ﻧﻴﻤﻪ &= #65165;ﺭﺍﺩﻯ ﺑﺼﻮﺭﺕ ﺗﻨﻬﺎ &= #65191;ﻮﻳﺸﺘﻦ ﺩﺍﺭﻯ ﻭ ﺩﻭﺭﻯ = ﺍﺯ ﺯﺷﺘﻰ ﻭ ﮐﺠﻰ ﻫ= ﺎ ﻭﮐﺎﺳﺘﻰ ﻫﺎ ﺍ&= #65203;ﺖ.ﻭﺑﺠﺎﻯ ﺁﻥ ﺒﺎﻟﻌﮑس ﺍ&#= 65227;ﻤﺎﻝ ﻧﻴﮑﻮﺋﻰ ﺟﺎﻧ&#= 65208;ﻴﻦ ﮐﻨﺪ'ﻭ ﺗﺤﻠﻴﻪ = ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ ﺑﻨﻤﺎﻳ&#= 65194;.ﻭ ﺗﻐﻴﻴﺮﺍﺕ ﺳﻠ&#= 65262;ﮐﻰ ﺩﻭﺭﻩ ﺳﻠﻮﻙ ﺑ&= #65198;ﺍﻯ ﺗﮑﺎﻣﻞ ﺑﺮﺣﺴ&#= 65168; ﺯﻣﺎﻥ'ﺩﺭ ﻓﮑﺮ = ﺟﺒﺮﻭﺗﻰ ﺍﻟﻬﻰ ﻭ ﺩﺭﻋﻤ&= #65246; ﺳﻠﻮﻙ ﻭ ﺗﺰﮐﻴ&= #65258; ﻣﻠﮑﻮﺗﻰ'ﻭ ﺑﺎ&= #65247;ﺄﺧﺮﻩ ﺩﺭ ﻫﻨﺮ ﻧﻴﻤﻪ = ﻣﻠﮑﻮﺗﻰ ﻭ ﻧﻴﻤﻪ ﻧﺎﺳﻮ&= #65175;ﻰ ﻣﺎﺩﻯ'ﺑﻤﺮﺣﻠ&#= 65258; ﻋﻠﻢ ﻳﺎ ﺁﮔﺎﻫ&= #65264; ﺑﺘﻮﺍﻥ ﺭﺳﻴﺪ'&= #64400;ﻪ ﮐﺎﻣﻠﺎ ﻧﺎﺳﻮ&#= 65175;ﻰ ﺍﺳﺖ. ﭼﻬﺎﺭ ﺳﻄ= ﺢ ﺑﻬﺸﺘﻰ ﮐﻪ ﻫﻢ = ﺍﮐﻨﻮﻥ ﺍﻧﺴﺎﻥ ﺍﻣﮑﺎ&#= 65253; ﻭ ﺷﺎﻧﺶ ﺁﻧﺮﺍ = ﺩﺍﺭﺩ'ﮐﻪ ﺍﮔﺮ ﺑﺴﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﭘﺮﺩﺍﺧﺖ ﺑﺂﻧ&#= 65260;ﺎ ﻣﻴﺮﺳﺪ. ﻫﻤﺎﻥ = ﭼﻬﺎﺭ ﺑﻬﺸﺖ ﺑﮕﻔﺘﻪ &= #65239;ﺮﺁﻥ'ﮐﻪ ﺩﻭﺗﺎ ﺍﺯ ﺑﻬﺸ&= #65176;ﻬﺎ ﺁﺳﻤﺎﻧﻰ ﺑﺮﺍ&#= 65263; ﻭﺍﺻﻠﺎﻥ ﻭ ﺁﻳ&= #65256;ﺪﻩ ﻫﺎﻯ ﭘس ﺍﺯ ﻣﺮ&= #64402; ﺑﺸﺮﻯ'ﺩﺭ ﺑﻬﺸ&= #65174; ﺳﻮﻡ ﻫﻔﺖ ﻫﺰﺍ&= #65197; ﺳﺎﻟﻪ ﺍﻧﺘﻈﺎ&#= 65197; ﺩﺭ ﻋﺮﺵ ﺭﺣﻤﺎ&= #65253;'ﻭ ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ &= #65197;ﺟﻌﺖ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺠ&= #65260;ﺎﻥ'ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻭ ﮐﺮﺍﻣﺎ&= #65173; ﺑﺎﻟﻔﻌﻞ ﻭ ﺑﺎ&= #65247;ﻘﻮّﻩ ﮔﻮﻧﺎﮔﻮﻥ.ﻭ ﻧ&= #65268;ﺰ ﺩﻭ ﺑﻬﺸﺖ ﻗﺒﻠ&= #65264; ﻫﻢ ﺍﮐﻨﻮﻥ ﮐﻪ = ﺩﺭﺟﻬﺎﻥﮑﻪ ﻫﺴﺘﻨﺪ.ﺭﻭﺯﻫ&#= 65166; ﺑﺎ ﺍﺣﻮﺍﻟﻰ ﺍ&= #65247;ﻬﻰ ﻭ ﭘﺎﺩﺷﺎﻫﻰ ﺍ&= #65247;ﻬﻰ ﺑﺮ ﭼﻨﺪ ﺳﺎﻟﻚ = ﺧﻮﺩ'ﻭﺷﺒﻬﺎ ﺩﺭ ﺑﻬﺸﺖ ﺩﻭﻡ = ﮔﺮﺩﺷﻬﺎﻯ ﺷﺒﺎﻧﻪ ﻣﻠﮑﻮ&#= 65175;ﻰ ﮐﻪ ﻗﺮﺁﻥ ﻣﻴﮕ&= #65262;ﻳﺪ'ﻟﻤﻦ ﺧﺎﻑ ﻣﻘﺎﻡ ﺭﺑ&= #1617;ﻪ ﺟﻨّﺘﺎﻥ'ﻭ ﻣﻦ &= #65193;ﻭﻧﻬﻤﺎ ﺟﻨّﺘﺎﻥ.<o:p></o:p> ﻫﻨﺮﻣﻨ= ﺪ ﺩﺭ ﺟﺮﻳﺎﻥ ﺍﺑ&= #65194;ﺍﻉ ﺧﻮﺩ'ﻣﺪﺍﻡ ﺑﻤ&= #65240;ﺎﻳﺴﻪ ﮐﺎﺭﺵ ﺑﺎ ﺍﻳﺪ&= #65257; ﺃﺻﻠﻰ ﺧﻮﻳﺶ ﻧ&= #65252;ﻰ ﭘﺮﺩﺍﺯﺩ.ﺯﻳﺮ&#= 65165; ﻣﺪﺍﻡ ﺗﻨﺰﻳﻞ &= #65169;ﻤﺎﺩﻩ ﻭ ﺗﺒﻌﻴّﺖ ﺍﺯ &= #65197;ﻭﺍﻥ ﻣﻴﺒﺎﺷﺪ. ﺑﺨﺼ&= #65262;ﺹ ﺍﻫﻤﻴّﺖ ﺩﺍﺩ= 5253; ﻧﻈﺮ ﺩﻳﮕﺮﺍﻥ'&= #65261; ﻳﺎ ﭘﺮﺩﺍﺧﺖ ﮐ&= #65256;ﻨﺪﻩ ﻣﺰﺩ ﮐﺎﺭ ﻫﻨﺮ&= #65263; ﺍﺳﺖ.ﻭﻟﻰ ﻫﻨﺮ&= #65251;ﻨﺪﺍﻥ ﺍﻟﻬﻰ ﮐﺎﻣﻞ ﺑ&= #65166;ﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ'ﺩﺭ ﻫﺮ ﻟ= ﺤﻈﻪ ﮐﺎﺭﺵ ﻣﺮﺍﻗﺒ&#= 65258; ﻭ ﺗﺠﺪﻳﺪ ﻧﻈﺮ = ﻣﻴﺒﺎﺷﺪ.ﺗﺎ ﺩﺭ ﺗﻨﺰﻳﻠﺶ ﺍ&= #65251;ﺎﻧﺖﺍﻟﻬﺎﻡ</sp= an> </spa= n>ﺍﺻﻠﻰ ﺧﻮﺩʋ= 97;ﺍ ﻧﻘﺾ ﻧﮑﻨﺪ.ﻭ ﻟ= ﺬﺍ ﻫﻤﻴﺸﻪ ﺳﻤﺒﻮ&#= 65247;ﻴﻚ ﻣﻴﮕﻮﻳﺪ. ﻭﮐﻤ&= #65176;ﺮ ﺩﺭ ﺗﻨﺰﻳﻞ ﺧﻮ&= #65193;'ﺑﺴﻴﺎﺭ ﭘﺎﺋﻴﻦ ﻣﻴﺂﻳ&#= 65194;.ﻭ ﺭﺍﻩ ﺗﻌﺎﻟﻰ ﻓ&= #64401;ﺮﻯ ﺷﻨﻮﻧﺪﻩ ﻭ ﺧﻮ&= #65165;ﻧﻨﺪﻩ ﺭﺍ ﺑﺎﺯ ﻣﻴﮕﺬ&= #65165;ﺭﺩ.ﮐﻪ ﺷﺎﻳﺪ ﺑﺮﺧﻰ ﺍ&= #65199; ﭘﻠّﻪ ﻫﺎﻯ ﺗﻨ&#= 65200;ﻳﻞ ﺷﺪﻩ' ﺑﺘﻮﺍﻧﺪ = ﺑﺎﺭﺩﻳﮕﺮﺷﻨ= 5262;ﻧﺪﻩ ﺭﺍ ﺃﻧﺪﮐﻰ ﺑﺎ&= #65247;ﺎ ﺑﺒﺮﺩ.ﻭ ﺣﺘﻰ ﺍ= ﻳﻦ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺩ&= #65197;ﺗﻨﺰﻳﻞ ﻋﻘﻠﺎﻧﻰ ﺧﻮﺩ</= span>' ﺑﺴﻴﺎ᥷= 7;ﻯ ﺟﻮﺍﻧﺐ ﻋﻘﻠﻰ &= #65261; ﺿﺮﻭﺭﺕ ﻫﺎ ﺭﺍ = ﺭﻫﺎ ﻣﻴﮑﻨﺪ.ﺗﺎ ﭘﺎ&= #65169;ﻨﺪ ﺳﻄﺢ ﻣﺎﺩﻯ ﭘﺎ&= #65163;ﻴﻦ ﻧﺒﺎﺷﺪ.ﻭ ﻫﻤﻴ&= #65208;ﻪ ﺧﻂ ﺍﻟﻬﻰ ﻭ ﻫﺪ= ﻑ ﻣﺴﺘﻘﻴﻢ ﺃﺑﺪ&#= 65263; ﺧﻮﺩ'ﻭ ﺧﻮﺍﻧﻨ&= #65194;ﻩ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍ= ﺭﺩ.ﻭ ﺍﻳﻦ ﺧﻂ ﺍﺻﻠﻰ'= ﺗﻨﻬﺎ ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ &= #65169;ﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﮐﻪ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﺍﺳﺖ'ﻣﺴ&= #65194;ﻭﺩ ﻧﮑﻨﺪ.ﻭ ﺯﻣﻴﻨ&= #65258; ﺍﻧﺤﺮﺍﻑ ﺩﻳﮕ&#= 65198;ﺍﻥ ﻧﺴﺎﺯﺩ.ﮐﻪ ﻫﺮ&= #64400;ﺶ ﺑﺮﺣﺴﺐ ﺁﻟﻮﺩ&#= 64404;ﻴﻬﺎﻯ ﺭﻭﺍﻧﻰ ﺧﻮﺩ' ﺗ= ﺤﺖ ﻋﻨﻮﺍﻥ ﺿﺮﻭﺭ&#= 65175;ﻬﺎﻯ ﻋﻘﻠﻰ ﺁﻣﺎﺩﻩ &= #65255;ﮑﻨﺪ.ﻭ ﻣﺪﺍﻡ ﻫﺪﻑ ﺍﻟ&= #65260;ﻰ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺷﻨ= ﻮﻧﺪﻩ ﻭﺧﻮﺍﻧﻨﺪﻩ ﻭ &= #65255;ﺎﻇﺮ ﻫﺮ ﻫﻨﺮ ﻋﺮﻓﺎ&= #65255;ﻰ ﺧﻮﺩ'ﻭﺍﺿﺢ ﺑﺎ&= #65239;ﻰ ﻣﻴﮕﺬﺍﺭﺩ.ﮐﻪ &= #64400;ﺴﻰ ﻣﻴﻞ ﺍﻧﺤﺮﺍﻑ &= #65235;ﮑﺮﻯ ﻭ ﺍﺣﻮﺍﻟﻰ ﺧﻮ&= #65193; ﺭﺍ ﻧﮑﻨﺪ. ﻟﺬﺍ= ﺑﻴﺎﻧﺎﺕ ﺳﻤﺒﻮﻟﻴﻚ ﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﭼﻨﺎﻥ ﺍ&= #65203;ﺖ'ﮐﻪ ﺷﻨﻮﻧﺪﻩ ﺭﺍ ﺑ&= #65204;ﻠﻮﻙ ﺍﻟﻬﻰ'ﻭ ﺗﮑﺎﻣ&= #65246; ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺧ&= #65262;ﺩ ﻣﺘﻮﺟّﻪ ﻣﻴﮑ= 5256;ﻨﺪ. ﮐﻪ ﺗﻨﻬﺎ ﻫﺪﻑ = ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﺷ&= #65192;ﺺ'ﻭ ﺣﺘﻰ ﮐﻞ ﻫﺴﺘﻰ = ﻣﻴﺒﺎﺷﺪ ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﮐ&= #65246; ﻫﺴﺘﻰ ﻧﻴﺰ ﺳﺮ&= #65165;ﺳﺮ ﻭﺍﺣﺪﻫﺎﻯ ﻭﺟ&#= 65262;ﺩﻯ'ﺩﺍﺭﺍﻯ ﺍﺭﻭﺡ ﺩﺭ ﺣﺎﻝ = ﺗﮑﺎﻣﻞ ﻧﻮﻋﻰ ﺗﺤﺖ ﺟﻤ&= #65166;ﺩﻯ ﻭﺟﻤﺎﺩﻯ ﻫﺴﺘ&#= 65256;ﺪ.ﻭﺗﮑﺎﻣﻞ ﻃﺒﻴﻌﻰ ﻧﻮﻋﻰ &= #65191;ﻮﺩﺭﺍ ﻣﻴﻴﺎﺑﻨﺪ.ﻭ ﻟ&= #65196;ﺍ ﺣﮑﻤﺘﻬﺎﻯ ﻋﺮ&#= 65235;ﺎﻧﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭ ﭘﻴﺎﻣﺒﺮﺍﻥ &= #65261; ﺍﻣﺎﻣﺎﻥ ﺍﻭﻡ &= #64400;ﺮﺩﻩ ﻭﺍﻣّﻰ ﺷﺪﻩ'ﻋ&#= 65170;ﺎﺭﺍﺕ ﮐﻮﺗﺎﻩ ﻭ ﻧﻴﻤ&= #65258; ﻣﺎﺩﻯ ﺍﺳﺖ'ﺗﺎ = ﺑﺮﺍﻯ ﺍﻧﺤﺮﺍﻑ ﺍﺣﺘ&#= 65252;ﺎﻟﻰ ﺫﻫﻦ ﺩﻳﮕﺮﺍﻥ'&= #65165;ﺳﺘﻨﺎﺩﻯ ﻧﺸﻮﺩ.ﮐﻪ ﻣثل= 575; ﻣﻔﻴﺪ ﺩﻧﻴﺎ ﭘ&= #65198;ﺳﺘﻰ ﻭﺗّﺎﻣﻞ ﺍﻓﻘ= 5264; ﺍﻣﺮﻭﺯﺍﻧﺴﺎ= 5253; ﺑﺎﺷﺪ.ﻭ ﺑﺮﺍﻯ = ﺗﮑﺎﻣﻞ ﻋﻤﻮﺩﻯ ﮊﻧﺘﻴ&#= 65242; ﺭﻭﺣﻰ ﻭﺁﻳﻨﺪ&#= 65257; ﻧﮕﺮﻯ ها' ﻓﺎﻳ&#= 65194;ﻩﺍﻯ ﺑﻬﻤﺮﺍﻩ ﻧﺪﺍ&#= 65207;ﺘﻪ ﺑﺎﺷﺪ . ﺩﺭ ﺣﺎﻟ= ;ﻴﮑﻪ ﻋﻠﻢ ﻓﻴﺰﻳﻚ ﺩ&= #65197; ﺍﺣﮑﺎﻡ ﻭ ﻗﻀﺎ&= #65267;ﺎ' ﺑﻌﮑس ﺑﻴﺎﻧﺎ= 5173; ﺳﻤﺒﻮﻟﻴﻚ ﻋﺮ&#= 65235;ﺎ'ﺻﺮﻳﺢ ﻭ ﮐﺎﻣﻠﺎﻯ ﻣﺤ&= #65194;ﻭﺩ ﺑﺤﺪﻭﺩ ﺩﺭ ﺗﻌ&= #65198;ﻳﻔﺎﺕ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣ= ﺤﻘﻖ ﻓﻴﺰﻳﻚ ﺭﺍ ﻣﺎ&= #65255;ﻊ ﺍﺯ ﺍﻧﺤﺮﺍﻑ ﺍ&= #65199; ﻫﺪﻑ ﺍﺻﻠﻰ ﻋﻠ&= #65250; ﺑﻮﺩﻩ ﺑﺎﺷﺪ.ﻭ&= #65247;ﻰ ﺑﺎﺯ ﺍﻧﺴﺎﻥ ﺍ&= #65199; ﺩﻗّﺖ ﻭ ﺻﺮﺍﺣ&#= 65174; ﻏﻴﺮ ﺳﻤﺒﻮﻟﻴ&#= 65242; ﻋﻠﻮﻡ'ﺑﺎﺯ ﺳو&#= 1569; ﺍﺳﺘﻔﺎﺩﻩ ﺷﺨ&#= 65212;ﻰ ﻭ ﺍﻣﺮﻭﺯﻯ ﺧﻮ&= #65193; ﻣﻴﻨﻤﺎﻳﺪ.ﻭﻧ&#= 65258; ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ &= #65259;ﺎ. ﻭ ﺣﺘﻰ ﺍﮔﺮ ﺧﻮ= ﺩ ﺍﻧﺤﺮﺍﻑ ﻓﮑﺮ&#= 65263; ﺑﻬﻤﺮﺍﻩﻧﺪﺍ= 5197;ﺩ' ﻭﻟﻰ ﺯﻣﻴﻨﻪ ﺍ&= #65255;ﺤﺮﺍﻓﺎﺕ ﺑﻌﺪﻯ ﺫﻫﻦ ﺧﻮ&= #65193;ﺭﺍ ﺁﻣﺎﺩﻩ ﻣﻴﮑﻨ&#= 65194;.<o:p></o:p> ﻫﻨﺮﻣﻨ= ﺪ ﻏﻴﺮ ﺍﻟﻬﻰ ﻧﻴ&= #65200; ﺍﻳﻦ ﺍﺣﺴﺎس ﺭ&#= 65165; ﺩﺍﺭﺩ'ﮐﻪ ﮐﺎﺭ = ﻫﻨﺮﻯ ﺍﻭ'ﻫﻤﺎﻥ ﺧﻮﺍ&= #65203;ﺘﻪ ﺍﻭﻟﻴﻪ'ﺩﺭ ﺷﺮ&= #65261;ﻉ ﮐﺎﺭ ﻫﻨﺮﻯ ﺍﻭ = ﻧﻴﺴﺖ.ﻭ ﺧﻮﺍﺳﺘﻪ ﻳﺎ ﻧ&= #65166;ﺧﻮﺳﺘﻪ ﻭ ﺣﺘﻰ ﺩﺍﻧﺴﺘ&= #65258; ﻳﺎ ﻧﺪﺍﻧﺴﺘﻪ'&= #65193;ﺭ ﺗﻤﺎﻡ ﻭﻗﺖ ﺗﺮ&= #65251;ﻴﻢ ﻭ ﺗﮑﻤﻴﻞ ﮐﺎﺭ = ﻫﻨﺮﻯ ﺧﻮﺩ ﻣﻴﭙﺮﺩﺍ&#= 65199;ﺩ.ﻭﻟﻰ ﺩﺭ ﺣﺪﻭﺩ ﻭﺳﻤ&= #65258; ﻭﺳﻮﺭﻣﻪ ﮐﺮﺩ&#= 65253; ﺗﺎﺑﻠﻮ' ﻭ ﺗﻐﻴ= ﻴﺮﺍﺕﺍﺳﺎﺳﻰ ﺩﺭﮐﺎﺭﻫﻨﺮﻯ &#= 65255;ﻤﻴﺘﻮﺍﻧﺪ ﺑﺎﺷﺪ ﺣﺘﻰ ﺍﮔ&= #65198; ﺍﺯ ﻧﻮ ﺃثر ﺩﻳ&#= 64405;ﺮﻯ ﺑﺨﻮﺍﻫﺪ ﺑﺴﺎ&#= 65199;ﺩ.ﺯﻳﺮﺍ ﻫﻨﺮﻣﻨﺪ ﺃﺳﻴ&#= 65198; ﻋﻘﺪﻩ ﻫﺎﻯ ﻧﺎ&= #65191;ﻮﺩﺁﮔﺎﻩ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻟﺬ&= #65165; ﺗﻨﻬﺎ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ = ﺍﺳﺖ'ﮐﻪ ﻣﻴﺘﻮﺍﻥ ﻋﻘﺪ&#= 65257; ﺭﺍ ﮐﻪ ﺑﺼﻮﺭﺕ = ﻋﻘﻴﺪﻩ ﺩﺭﺁﻣﺪﻩﺍﻧﺪ &#= 64344;ﺎﮐﺴﺎﺯﻯ ﮐﺮﺩ.ﻭ ﺟﺎﻯ ﺁﻥ= ﭘس ﺍﺯ ﺗﺨﻠﻴﻪ ﻋﻤ&= #65248;ﻴﺎﺕ ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎ&#= 65173; ﺍﻟﻬﻰ' ﭘﻴﺮ ﮐﺎ= ﻣﻞ ﺷﺮﻭﻉ ﻣﻴﺸﻮﺩ.&= #65261; ﭼﻮﻥ ﭘﺎﮐﺴﺎﺯ&#= 65263; ﺑﺪﺭﺟﻪ ﮐﻔﺎﻳ&#= 65174; ﺍﺯ ﻧﻈﺮ ﺗﺪﺑﻴ&= #65198; ﺍﻟﻬﻰ ﺭﺳﻴﺪ' ﺑ= ﺮﺍﻯ ﻫﺮ ﻣﺮﺣﻠﻪ ﺗﮑ&= #65166;ﻣلی ﻴﻚ ﺗﺠﻠﻴﻪ ﻳﺎ = ﺷﻬﻮﺩﻯ ﺭؤﻳﺎﺋﻰ'ﺍﺯ ﻋ&#= 65262;ﺍﻟﻢ ﺍﻟﻬﻰ ﻭ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ ﺩﻧﻴﺎﻫﺎ'ﻭ ﺍﻧ&= #65262;ﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65166;ﻣﺪﻩ ﺑﺠﻬﺎﻥ'ﺑﺮﺍﻯ &= #65203;ﺎﻟﻚ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻭ = ﺍﻳﻦ ﮐﺎﺭ ﻫﻨﺮﻯ ﻳﻚ = ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﺑﺂﻳﻨﺪﻩ ﻫ&= #65166;ﻯ ﻧﻴﺎﻣﺪﻩ ﺑﺎ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺑﻬﺸﺘﻬ&#= 65166;ﻯ ﺑﻬﺘﺮ ﻧﻮﻋﻰ ﻣ&= #65268;ﺒﺮﺩ ﻭﻋﮑس ﺍﻳﻦ ﻣﺴ&#= 65268;ﺮ ﺗﮑﺎﻣﻠﻰ ﭘس ﺍ&#= 65199; ﻣﺮﮒ ﻫﺮﮐس ﺑﺎ&#= 65199;ﮔﺸﺖ ﺑﺎﻧﻮﺍﻉ ﻧﺴﺦ &= #65261;ﻣﺴﺦ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺻﺪ&= #65259;ﺎ ﻫﺰﺍﺭ ﺑﻠﮑﻪ ﻣ&= #65268;ﻠﻴﻮﻧﻬﺎ ﺳﺎﻝ ﺗﮑﺮﺍﺭ ﮔ&= #65196;ﺷﺘﻪ ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ = ﻫﺎ'ﺗﺎ ﺑﻬﻤﻴﻦ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ'ﺩﻭﺑﺎﺭﻩ ﻭ ﺣﺘﻰ ﺻﺪﺑﺎﺭ&= #65257; ﺑﺮﺳﺪ'ﮐﻪ ﺑﺎﺗ&= #64401;ﺎﻣﻞ ﺳﻠﻮﮐﻰ ﺑﻨﻮﺭ</= span> </spa= n>ﻗﺎﺋﻢ ﺭﻭﺡ = 75;لقُدُس ﺭﺳﻴﺪ'ﻭﻭﻳﺰﺍ&#= 65263; ﻭﺭﻭﺩ ﺑﺠﻬﺎﻥ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺩﺭﻳﺎﻓﺖ ﮐﻨﺪ.ﮐﻪ ﺭﻭﺡ ﻫ= ﺮﺃﺗﻢ ﻭﻣﺎﺩﻭﻥ ﺃﺗﻢ &= #65255;ﻴﺰ ﺯﻣﺎﻧﻰ ﺩﺭﻧﻮ&#= 65225; ﺑﺸﺮﻯ'ﻫﻤﻴﻦ ﻓ&= #65198;ﻣﺎﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺭﺍ = ﺍﺟﺮﺍ ﺧﻮﺍﻫﺪ ﮐﺮﺩ ﮐ&= #65258; ﻫﻤﻪ ﺑﺴﻮﻯ ﺧﺪ&= #65165; ﻣﻴﺮﻭﻧﺪ. ﻭ ﺍﻧ= ﺴﺎﻥ ﮐﺎﻣﻞ ﺑﺎﺯﮔﺸ&#= 65176;ﻪ ﺑﺨﻠﻖ ﻧﻴﺰ'ﺩﺭ = ﺻﺪﺩ ﺗﺰﮐﻴﻪ ﻧﻔس ﺑ&#= 65166;ﺯ ﻋﻤﻴﻖ ﺗﺮ ﺍﺳﺖ.= </spa= n>ﮐﻪ ﺫﺧﻴﺮﻩ A= 153;ﺧﺮﺕ ﻣﻴﮕﻮﺋﻴﻢ.ﺗﺎ &= #65193;ﺭ ﻓﺼﻞ ﻧﻮﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗﺮﻯ'ﻭ ﺑ&= #65166; ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭ ﺑﺎﻟﻘﻮﻩ ﺑﻴ&= #65208;ﺘﺮﻯ ﺭﺟﻌﺖ ﺑﺠﻬﺎﻥ &= #64400;ﻨﺪ'ﺗﺎ ﺷﺎﻳﺪ ﺯﻭﺩﺗﺮ &= #65261;ﺑﻬﺘﺮ ﻭﺭﺍﺣﺖ ﺗﺮ ﺑﻄ&= #65198;ﻳﻘﺖ ﻭﻟﺎﻳﺖ ﻣﻬﺪﻯ &= #65251;ﻮﻋﻮﺩ'ﮐﻪ ۵۵ ᥻= 9;ﺮﻥ ﺩﻳﮕﺮ ﺑﺤﻬﺎﻥ&#= 65169;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺑﻄﺮﻳﻘ&#= 65174; ﻭﻟﺎﻳﺖ ﻣﺤﻤﺪ&#= 65263; ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ'&= #65153;ﻧﮕﺎﻩ ﺑﺘﻮﺍﻧﻨﺪ ﺑﻨ&#= 65262;ﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻭ&#= 65227;ﺮﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ'ﻭ ﭼﻬA= 166;ﺭﺻﺪ ﻫﺰﺍﺭﺳﺎﻝ ﺍﻧ&#= 65176;ﻈﺎﺭ ﺑﻬﺸﺘﻰ ﭘﻴﺪﺍ&#= 64400;ﻨﻨﺪ.<o:p></o:p> ﻭﭼﻮﻥ ﻫ= ;ﻨﺮﻣﻨﺪ ﺩﺭ ﮐﺎﺭ ﺍﺻﻠﺎ&= #65185; ﺁثاﺭ ﻫﻨﺮﻯ ﺧ= 5262;ﺩ'ﺑﺴﻠﻴﻘﻪ ﻭ ﺧﻮﺍﺳﺖ ﻣﺸﺘ&= #65198;ﻳﺎﻥ ﭘﺎﺑﻨﺪ ﺍﺳﺖ'ﭘ&= #1587; ﻋﻘﺪﻩﻫﺎﻯ ﺭﻭ&#= 65165;ﻥ ﺩﻳﮕﺮﺍﻥ ﻧﻴﺰ &= #65251;ﺰﻳﺪ ﺑﺮﻋﻠّﺖ ﻧﺎﺗ= 5262;ﺍنی هاﻯ ﺍﻭ ﻣﻴﺸﻮ= 5193;. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺁثاﺭ ﻫ= 5256;ﺮﻯ ﺧﻮﺩﺭﺍﺑﺨﻮﺍ= 5203;ﺘﻪ ﺩﻳﮕﺮﺍﻥ'ﻭ ﺗﻮ&= #65183;ّﻪ ﺑﻌﻘﺪﻩ ﻫﺎﻯ ﺁ&= #65255;ﻬﺎ ﻧﻤﻰ ﮐﻨﻨﺪ.ﻭﺣ&= #65176;ﻰ ﻋﻘﺪﻩ ﻫﺎﻯ ﺧﻮ&= #65193; ﺭﺍ ﻧﻴﺰ' ﻫﺮﭼﻪ= ﺑﻴﺸﺘﺮ ﻭ ﻋﻤﻴﻖ ﺗﺮ ﭘﺎ= ﮐﺴﺎﺯﻯ ﻣﻴﮑﻨﺪ.ﺑﺎﺍﻳ&#= 65256;ﮑﻪ ﻣﻌﺼﻮﻣﻴّﺖ ﺍ= 5247;ﻬﻰ ﺍﺯ ﻣﺠﺎﺯﺍﺕ ﺩ&= #65165;ﺭﺩ.ﻭﭼﻮﻥ ﻫﻨﺮﻣﻨﺪ ﻏﻴﺮ &= #65165;ﻟﻬﻰ ﻣﻰ ﭘﺬﻳﺮﺩ'ﮐﻪ = ﮐﺎﺭﺵ ﻋﻴﺐ ﻭ ﻧﺎﺭﺳﺎ&= #65163;ﻰ ﺩﺍﺭﺩ ﭘﺶ ﻓﻄﺮ&= #65175;ﺎ ﺩﺭﻣﻴﻴﺎﺑﺪ'ﮐ&#= 65258; ﻧﺒﺎﻳﺪ ﺍﺯﮐﺎ&#= 65197;ﺵ ﺭﺍﺿﻰ ﺑﺎﺷﺪ. ﻭ= ﻟﻰ ﺑﺎﺯ ﺧﻮﺩﺭﺍ ﻣ&= #65264; ﻓﺮﻳﺒﺪ'ﮐﻪ ﺑﻴ&= #65242; ﻣﺮﺣﻠﻪﺍﻯ &#= 65165;ﺯ ﺗﮑﺎﻣﻞ ﻫﻨﺮﻯ &= #65197;ﺳﻴﺪﻩ ﺍﺳﺖ.ﺩﺭ ﺣﺎﻟﻴ&= #64401;ﻪ ﺍﻳﻦ ﺗﮑﺎﻣﻞ ﺍ&= #65261; ﺩﺭ ﺑﻬﺘﺮﻳﻦ ﺷ&= #65198;ﺍﻳﻂ ﺍﻓﻘﻰ ﺍﺳﺖ'ﻭﻣ&= #65236;ﻴﺪ ﺍﻣﺮﻭﺯ ﺑﺸﺮﻯ &= #65261;ﺩﺭﺁﻣﺪ ﻭﺷﻬﺮﺕ ﺍﻭ ﺑﺎ&= #65207;ﺪ.ﻭﻟﻰ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65197;ﻭﺡ ﻭ ﺁﻳﻨﺪﻩ ﺃﺑﺪ&= #65263; ﺍﻭ'ﺑﻌﻨﻮﺍﻥ ﻳ&= #65242; ﺗﮑﺎﻣﻞ &#= 65227;ﻤﻮﺩﻯ ﻭ ﻣﻌﺮﺍﺝ ﺭﻭﺣ&= #65264; ﻧﻤﻴﺒﺎﺷﺪ. ﻭﭼ&= #65262;ﻥ ﺗﮑﺮﺍﺭ ﮐﺎﺭ ﻫ&= #65256;ﺮﻯ ﮐﻨﺪ'ﺑﺎﺯ ﺩﺭ ﻫ= ﻤﺎﻥ ﺳﻄﻮﺡ ﺍﻭﻟﻴﻪ &= #65169;ﺎﻗﻰ ﻣﺎﻧﺪﻩ ﺍﺳﺖ<sp= an dir=3DLTR> </spa= n>ﻭ ﺣﺘﻰ ﻧﻤﻰ = 5175;ﻮﺍﻧﺪ'ﺳﺒﻚ ﮐﺎﺭ ﻫﻨﺮﻯ ﺧﻮ&= #65193;ﺭﺍ ﻋﻮﺽ ﮐﻨﺪ.ﮐﻪ ﺷ= ﺎﻳﺪ ﺗﮑﺎﻣﻞ ﻋﻤﻮﺩ&#= 65263; ﺩﺭ ﮐﺎﺭ ﺧﻮﺩ ﭘ= ﻴﺪﺍ ﻧﻤﺎﻳﺪ. ﻟﺬﺍ ﻣ= ﻰ ﮔﻮﺋﻴﻢ'ﺍﻳﻦ ﮔ&= #65262;ﻧﻪﻫﻨﺮﻣﻨﺪA= 165;ﻥ ﻭﺣﺘﻰ ﺗﻤﺎﻡ ﺍ&= #65255;ﺴﺎﻧﻬﺎﻯ ﻏﻴﺮ ﺳﺎﻟﻚ' ﮐﻪ= ﺧﻮﺩﺭﺍ ﺑﻨﺤﻮﻯ ﺩﺭ ﮐﺎ&= #65197; ﻫﻨﺮﻯ ﺩﺭ ﺯﻧﺪ&= #64404;ﻰ ﻣﻴﺪﺍﻧﻨﺪ'ﺑﺮ&#= 65165;ﻯ ﻫﻤﻴﺸﻪ ﺩﺭ ﺣﻴ&= #65198;ﺕ ﻭ ﻧﺎﺍﻣﻴﺪﻯ'ﻭ = ﻋﺪﻡ ﺗﮑﺎﻣﻞ ﻋﻤﻮﺩ&#= 65263; ﻭ ﺣﺘﻰ ﺗﻘﻠﻴﺪ<= /span> </spa= n>ﺍﺯ ﮐﺎﺭﻫﺎʌ= 63; ﻫﻨﺮﻯ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺑ&#= 65260;ﺘﺮ ﺍﺯ ﺧﻮﺩ ﻣﻮﻓﻖ = ﻧﻤﻴﺸﻮﺩ.ﻭﻟﻰ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﺗ&= #65252;ﺎﻡ ﺷﺮﺍﻳﻂ ﮐﺎﺭ ﻫ&= #65256;ﺮﻯ ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﺩ&= #65255;ﺒﺎﻝ ﻧﻤﻰ ﮐﻨﺪ.ﻋﻘﺪ&= #65257;ﻫﺎﻯﺨﻮﺩ ﺷﺮﻳﻚ ﻧﻤﻴﮑﻨ&#= 65194;'ﻭﺩﺳﺘﻮﺭﺍﺕ ﭘﻴﺮ ﺭﺍ ﺍﻃﺎﻋ&= #65174; ﻣﻴﻨﻤﺎﻳﺪ.ﻭﻫ&#= 65198;ﮔﺰ ﺩﺭ ﭘﻴﺸﺮﻓﺖ ﻫ&= #65198;ﻣﺮﺣﻠﻪ ﮐﺎﺭ ﻫﻨﺮﻯ ﻭﻧ&= #65262;ﻉ ﺗﻔﮑّﺮ ﻭﮔﻮﻧ= 5258; ﺯﻧﺪﮔﻰ' ﻭ ﺣﺘﻰ= ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮﺩ ﻋﻮﺍﻟﻢ &= #65165;ﻟﻬﻰ'ﮐﻪ ﺑﺪﺍﻥ ﻣﻮﻓﻖ ﺷ&= #65194;ﻩ ﻭﻟﻰ ﻧﻤﻴﺒﻴﻨ&#= 65194;' ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺳﻠ= ﻴﻘﻪ ﻭﺳﻔﺎﺭﺵﺩﻳﮕ= 5198;ﺍﻥ ﻏﻴﺮﺷﺎﻳﺴﺘﻪ &#= 65197;ﺍﺗﻮﺟّﻪ ﺑﻨﻤﺎﻳﺪ.ﭼﻪ ﺩ&= #65197; ﮐﺎﺭ ﻫﻨﺮﻯ ﻣﺎ&= #65255;ﺪ ﻧﻘّﺎﺷﻰ ﻭ ﺑﺎ&#= 65207;ﻌﺮ ﻭﺗﻌﻘّﻞ ﻭ ﻓﻠ&#= 65204;ﻔﻪﻫﺎﻯ ﺯﻧﺪﮔﻰ ﺍﺭﺍﺋ&#= 65258; ﺩﺍﺩﻥ. ﻭﻫﻤﻴﺸ&= #65258; ﺳﺎﻟﻚ ﻧﺮﺩﺑﺎ&#= 65253; ﺗﻌﺎﻟﻰ ﺧﻮﺩﺭ&#= 65165;'ﺩﺍﺭﺍﻯ ﭘﻠّﻪ ﭘﺎﻳﺎﻧ= 5264; ﺗﺼﻮﺭﻧﻤﻰ ﮐﻨ&#= 65194; ﻭ ﻫﻤﭽﻨﺎﻥ ﭘﻴ&= #65206; ﻣﻴﺮﻭﺩ ﮔﺮﭼﻪ &= #65259;ﻔﺖ ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺍﻭ'ﻣﺮﺍ&= #65187;ﻞ ﻣﺸﺨﺺ ﻭﻣﺪﺭﻙ &= #65165;ﻟﻬﻰ ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﻣ&= #65268;ﺒﺎﺷﺪ.ﻭ ﺍﻟّﺎ ﺷﻬﻮﺩﻫ= 5166;ﻯ ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﻟﺪﻧّﻰ ﻧﺎﻣﺤ= 5194;ﻭﺩ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺗﺎ ﺯﻧﺪ&= #65257; ﻫﺴﺘﻨﺪ' ﺩﺭ ﺍﺧ= ﺘﻴﺎﺭ ﺩﺍﺭﻧﺪ.ﻭ ﭼﻮﻥ = ﻫﺮ ﺗﺠﻠّﻰ ﺷﻬﻮﺩ= 5263; ﺳﻄﺢ ﻋﻘﻠﻰ ﻭ ﺍ= ﺩﺭﺍﮐﻰ ﻭﺍﻣﮑﺎﻧﺎﺕ ﻭ &= #65239;ﺪﺭﺗﻬﺎﻯ ﺧﺎﺹ ﺣﻴﺎﺗﻰ ﻭ = ﺻﻔﺎﺗﻰ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﭘس ﺳﺎﻟﻚ ﻫﻨﺮﻣﻨ&#= 65194; ﻳﺎ= ﻫﻨﺮﺟ= ;ﻮ' ﺍﻟﮕﻮﻯ ﭘﻴﺸﺮ&#= 65235;ﺖ ﻭ ﺍﺻﺎﻟﺖ ﮐﺎﺭ = ﺧﻮﺩﺭﺍ' ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ &= #65207;ﻬﻮﺩﻯ ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﻫ&= #65198;ﺑﺎﺭ ﺗﻮﺟّﻪ ﻭ ﺩﻗّ= 5174; ﻭ ﺗﺬﮐّﺮﻯ'ﮐﻪ &= #65165;ﺯ ﺻﺤﻨﻪ ﺷﻬﻮﺩﻯ &= #65153;ﺧﺮ ﺧﻮﺩ ﺩﺍﺭﺩ'ﺑﺮ&= #65193;ﺍﺷﺘﻬﺎﻯ ﺟﺪﻳﺪ ﻭ ﺑﻬﺘﺮ&= #65263; ﻣﻴﻨﻤﺎﻳﺪ.ﻭﻟ&#= 65264; ﺭﺍﺯ ﺗﻮﻓﻴﻖ ﻫ&= #65256;ﺮﻯ ﺗﮑﺮﺍﺭ ﻣﮑﺮﺭ &= #64400;ﺎﺭ ﻫﻨﺮﻯ ﻧﻴﺴﺖ.ﻣ&= #64405;ﺮ ﻟﺰﻭﻡ ﺍﺩﺍﻣﻪ &= #65175;ﺰﮐﻴﻪ ﻧﻔس ﻭ ﺩﮔﺮﮔﻮ&#= 65255;ﻰ ﻣﺠﺪﺩ ﺩﺭ ﺍﺣﻮ&= #65165;ﻝ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻭﺗﺎﺯﻧﺪﻩ ﻫﺴ&#= 65176;ﻴﻢ.ﺗﺮﻙ ﺍﻳﻦ ﭘﺎﮐﺴﺎﺯ&#= 65263; ﻭ ﺧﻮﺩﺁﻣﻮﺯﻯ &= #65255;ﻤﻰ ﮐﻨﺪ.ﻭ ﺍﺻﻄﻠﺎ&= #65187;ﺎ ﺩﺭ ﻫﺮ ﺳﻄﺤﻰ ﮐ= ﻪ ﺑﺎﺷﺪ ﻣﺪﺍﻡ ﺍ&= #65203;ﺘﻐﻔﺎﺭ ﺍﺯﺧﺪﺍﻭﻧﺪ ﺩ&#= 65165;ﺭﺩ' ﻭﺧﻮﺩﺭﺍ ﻫﻤﭽ&#= 65256;ﺎﻥ ﺧﻄﺎﮐﺎﺭ ﻭﮔﻨ&#= 65166;ﻩ ﮐﺎﺭ'ﻭ ﻫﻤﭽﻨﺎ&= #65253; ﭘﺮ ﮔﻨﺎﻩ ﻣﻴﺪ&= #65165;ﻧﺪ.ﮐﻪ ﻫﻤﻴﻦ ﺗﺬﮐّﺮ &#= 65203;ﺎﻟﻚ ﺍﺯ ﻧﺎﺭﺳﺎﺋﻰ &= #65259;ﺎﻯ ﺧﻮﺩ'ﻧﻮﻋﻰ ﺗﻤ&= #65198;ﻳﻦ ﻣﮑﺮﺭﻯ ﺑﺮﺍﻯ &= #64344;ﺎﮐﺴﺎﺯﻯ ﺑﻴﺸﺘﺮ ﻧﺎﺧﻮ&#= 65193;ﺁﮔﺎﻩ' ﻭ ﻳﺎ ﮊﻧﺘﻴﻚ ﺭ= ﻭﺣﻰ ﻣﻴﺒﺎﺷﺪ. ﺣﺘﻰ = ﺍﮔﺮ ﺷﺎﻫﺪ ﺷﻬﻮﺩ ﻫ&= #65236;ﺘﻢ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻫ&= #65250; ﺑﻮﺩﻩ ﺑﺎﺷﺪ .<o:p></o= :p> ﺑﺘﻌﺒﻴ= ﺮ ﺩﻳﮕﺮﻯ ﻫﻨﺮﻣ&#= 65256;ﺪ ﻣﺎﺩﻯ ﺑﺎ ﺍﻓﮑ&= #65166;ﺭ ﺧﻮﺩ ﻣﻌﺎﻣﻠﻪ &= #65255;ﺪﺍﺭﺩ.ﺑﻠﮑﻪ ﺑﻤﺪﺭﮐﺎﺕ ﺣﺴ&#= 1617;ﻰ ﺧﻮﺩ ﮐﺎﺭ ﻣﻴﮑ&= #65256;ﺪ.ﻭ ﻳﺎ ﺑﺎﻓﮑﺎﺭ ﻣ&= #65208;ﺘﺮﻳﺎﻥ ﻋﻘﺪﻩ ﺩﺍﺭ ﺧﻮ&= #65193; ﺗﻮﺟّﻪ ﺩﺍﺭﺩ. &= #64344;س ﺍﺟﺎﺯﻩ ﻧﻤﻴﺪ&#= 65259;ﺪ' ﮐﻪ ﺍﻟﻬﺎﻣﺎﺕ &= #65165;ﻟﻬﻰ'ﻭﻟﻮ ﺩﺭ= ﺳﻄﺢ ᥵= 5;ﮑﺎﻣﻠﻰ ﮐﻨﻮﻧﻰ ﺑﻮﻯ ﺑ&= #65198;ﺳﺪ.ﮐﻪ ﺷﺎﻳﺪ ﺯﻣﻴﻨﻪ &= #65203;ﺎﺯ ﺗﮑﺎﻣﻞ ﺍﻭ ﻭﮐ&= #65166;ﺭ ﻫﻨﺮﻯﺎﻭ ﺑﻬﺘ&#= 65198;ﻯﮕﺮﺩﺩ.ﻭﭼﻮA= 253; ﻗﺪﺭﺕ ﺗﻨﺒّو= 69; ﻭﺍﻟﻬﺎﻡ ﮔﻴﺮﻯ ﺍﻭﺧﺎﻣ&#= 65262;ﺵ ﮔﺮﺩﺩ'ﺑﺮﺍﻯ ﻫ&= #65252;ﻴﺸﻪ ﺗﻌﺎﻟﻰ ﻧﺨﻮﺍ&#= 65259;ﺪ ﺩﺍﺷﺖ.ﻭ ﺁﻏﺎﺯ = ﺳﺮﻋﺘﻬﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ ﻣﻘ&#= 65166;ﻡ ﺭﻭﺣﻰ ﺭﺍ ﭘﻴﺪ&= #65165; ﻣﻴﮑﻨﺪ.ﺩﺭ ﺣﺎ&= #65247;ﻴﮑﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;'ﻗﺪﺭﺕ ﺗﻨﺒوء ﻭ ﻧﺒﺄ &#= 65261; ﺧﺒﺮ ﮔﻴﺮﻯ ﻭ ﺍ= ﻟﻬﺎﻡ ﺧﻮﺩﺭﺍ ﺩﺭ ﺗﻤ&= #65198;ﮐﺰﺍﺕ ﺑﻴﺸﺘﺮ ﻭ ﺗﻮﺳ&= #1617;ﻠﺎﺕ ﺩﺍﺋﻢ'ﻭ ﻧﺎﺭﺳ&= #65166; ﺩﺍﻧﺴﺘﻦ ﻣﻘﺎ&#= 65249; ﻫﻨﺮﻯ ﻭ ﻋﻘﻠﻰ = ﻭ ﺍﺣﻮﺍﻟﻰ ﺧﻮﺩ' = ﻗﺪﺭﺕ ﻣﻴﻨﻮﻯ ﺧﻮﺩﺭ&#= 65165; ﺩﺭ ﺍﻟﻬﺎﻡ ﮔﻴ&= #65198;ﻯ ﺑﻴﺸﺘﺮ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﮐﺎﺭﻯ ﮐﻪ ﺑﻴﻦ ﮐﺎﻣﻠ&= #65166;ﻥﺎﻟﻬﻰ'ﺍﻳﻦ ﺗﻔﺎﻭﺕﺍﻟﻬﺎ= 5249; ﮔﻴﺮﻯ ﻭﺟﻮﺩ ﺩ&= #65165;ﺭﺩ.ﮐﻪﻣﺎ ﺁﻧﺮﺍ ﺗﻔﺎﻭﺕ &= #65239;ﺪﺭﺕ(ﺷﻬﻮﺩﻫ= 5166;ﻯ </spa= n>ﻋﻘﻠﻰ)ﻧﺎﻣʋ= 88;ﺪﻭﺩ ﻣﻴﮕﻮﺋﻴﻢ ﮐﻪ &= #65191;ﻮﺩ ﻋﻤﻠﺎ ﺍﺩﺍﻣﻪ &= #65175;ﮑﺎﻣﻞ </spa= n>ﺭﻭﺣﻰ ﺍﺳﺖ.A= 261;ﺑﺎﻟﺎﺗﺮ ﺍﺯ ﺳﻄﺢ ﻣﻘﺎﻡ = ﻋﺮﺵ ﺭﺣﻤﺎﻥ'ﻭ ﺁﻧﺮ&= #65165;(ثوﺍﺏ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ)&= #65165;ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻣﻰ ﮔﻮﺋ&= #65268;ﻢ.ﮐﻪ ﻫﻔﺖ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺑﻌﺪ'ﺩﺭ ﺗﻮﻟﺪ = ﻣﺠﺪﺩ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺠﻬﺎﻥ'ﻭﺩﺭ ﻓ&= #65212;ﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﺎﻟﺎﺗﺮﻯ ﺧﻮ&#= 65165;ﻫﺪ ﺑﻮﺩ.ﮐﻪ ﺑﻤﻮﺯ&= #65165;ﺕ ﺁﻥ ﻋﻘﻞ ﻧﻴﺮﻭ&= #65251;ﻨﺪﺗﺮ ﻭﮐﺮﺍﻣﺎﺕ ﺑﺎ&#= 65247;ﻔﻌﻞ ﺑﻴﺸﺘﺮﻯ ﭼﻮﻥ &= #65227;ﺸﻖ ﻭ ﺍﺭﺍﺩﻩ ﻭ ﻗﺪ= ﺭﺗﻬﺎﻯ ﺟﺴﻤﻰ ﻭ ﺫﻫﻨﻰ = ﻭﺭﻭﺍﻧﻰ'ﻭﺣﺘ&#= 65264; ﺭﻭﺡ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺩﺭ ﺑﻌﺪ ﭼﻬﺎﺭ&= #65249; ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷ&#= 65174;.ﮐﻪ ﺷﺎﻳﺪ ﺯﻭﺩﺗﺮ &= #65169;ﺘﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺁﻥ ﻧﻮﻉ = ﻣﻮﻓﻖ ﮔﺮﺩﻧﺪ.ﮐﻪ ﺑﻨ&= #65262;ﺭ ﺭﺣﻤﺎﻥ ﻭﻋﺮﺵ &= #65197;ﺏّ ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﺑﺮﺳﻨﺪ.ﮐﻪ ﺑﺮ&= #65165;ﻯ ﭼﻬﺎﺭﺻﺪ ﻫﺰﺍ&#= 65197; ﺳﺎﻝ ﺍﻧﺘﻈﺎﺭ &= #65169;ﻬﺸﺖ ﺳﻮﻡ ﻋﺮﺷﻰ ﺧﻮ&= #65193;'ﻧﻴﺎﺯﻯ ﺑﺘﻮﻟﺪﺍﺕ ﺩﺭ &= #65183;ﻬﺎﻥ ﺭﺍ ﻧﺪﺍﺷﺘﻪ ﺑ&= #65166;ﺷﺪ. ﻭ ﻫﺮﭼﻪ ﺭﻭﺡ ﺍ= ﻧﺴﺎﻥ ﺑﻤﺮﺍﺗﺐ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺗﺎ ﻣﻘﺎﻡ ﺍﻟﻠ&= #65258; ﺭﻭﺡ ﺍﻟﺄﺭﻭﺍ&#= 65185; ﻭ ﺭﺏّ ﺍﻟﺄﺭﺑ&#= 65166;ﺏ ﺟﻠﻮﺗﺮ ﺑﺮﻭﺩ'&= #65235;ﺎﺻﻠﻪ ﻫﺎﻯ ﺍﻧﺘﻈﺎﺭ &= #65227;ﺮﺷﻰ ﻳﻚ ﺭﻭﺡ ﺑﻴﺸﺘ&= #65198; ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺗ= ﺎ ﺑﻔﺮﺽ ﺭﻭﺣﻰ ﺑ&= #65166;ﻳﻦ ﻫﻤﺎﻧﻰ ﮐﻤﺎﻝ &= #65197;ﻭﺡ ﺍﻟﺄﺭﻭﺍﺡ ﺍﻟ&#= 65248;ﻪ ﺃﻫﻮﺭﻣﺰﺩﺍ ﺑ&#= 65198;ﺳﺪ.ﭼﻮﻥ ﺑﺸﻬﻮﺩ ﺍﻟﻠﻪ &= #65169;ﺮﺳﺪ.ﺁﻧﮕﺎﻩ ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ &= #65199;ﻧﺪﮔﻰ ﻫﺎﻯ ﺟﻬﻨّﻤﻰ &#= 65165;ﻳﻦ ﺟﻬﺎﻧﻰ ﺩﺭ ﺍﻧ&= #65262;ﺍﻉ ﺑﺸﺮﻯ ﻭﺣﻘﻴﺮ&#= 65175;ﺮ </spa= n>ﻧﻴﺎﺯ ﻧﺨﻮʋ= 65;ﻫﺪ ﺩﺍﺷﺖ.ﻭ ﻣﻴﺘﻮ&= #65165;ﻧﺪ </spa= n>ﮐﻤﻚ ﺑﺎﻓﺮʋ= 65;ﺩ ﺑﻴﺸﺘﺮﻯ ﮐﻨﺪ'&= #64400;ﻪ ﺧﻮﺩﺭﺍ ﺑﮑﻤﺎ&#= 65245; ﺭﻭﺣﻰ ﺑﺮﺳﺎﻧ&#= 65256;ﺪ.ﮐﺎﺭﻯ ﮐﻪ ﺍﻟﻠﻪ ﻭ ﻣﺮ= ﺍﺗﺐ ﺍﺭﺑﺎﺏ ﻧﻮﻉ ﺗ&= #65184;ﻠّﻴﺎﺕ ﺍﻟﻠﻪ ﻫﻢ ﺍﮐﻨ&= #65262;ﻥ ﻣﻴﮑﻨﻨﺪ. ﻭ ﺍﻳ= ﻦ ﺍﺩﺍﻣﻪ ﺗﻔﮑّ= 5198; ﺑﺮﺗﺮ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ'ﮐﻪ ﭘﺎﮐ&= #65204;ﺎﺯﻯ ﻭ ﮐﺴﺐ ﺍﻟﻬﺎﻡ = ﻟﺪﻧّﻰ ﺁﻧﺎﻥ ﺭﺍ ﺑﻴﺸ&= #65176;ﺮ ﻣﻴﮑﻨﺪ'ﻫﻤﺎﻥ &= #65227;ﺎﺩﺕ ﺗﻔﮑّﺮ ﺁﻧﻬﺎ &#= 65165;ﺳﺖ.ﻭ ﺣﻔﻆ ﺑﺪﻭﻥ ﺍﻧ&= #65240;ﻄﺎﻉ ﺭﻭﺣﻰ ﺧﻮﺩ'ﺑﺎ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;. ﮐﺎﺭﻯ ﮐﻪ ﺳﺎﻟ&= #64401;ﺎﻥ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241; ﺩﺭ ﺗﻮﺳّﻠﺎﺕ &#= 65227;ﺒﺎﺩﻯ ﻣﻴﮑﻨﻨﺪ.ﻭ ﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ ﺣﺘﻰ &= #65165;ﮔﺮ ﺩﺍﻧﺴﺘﻨﺪ ﻭ ﺍ&= #65203;ﺘﺎﺩ ﺗﺨﺼص ﻫﺮﺭﺷﺘ= 5258;ﺍﻯ ﺑﺎﺷﺪ ﺣﻔﻂ ﺍﺭ&= #65175;ﺒﺎﻁ ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﺩﺭ ﺳﻄﺢ ﺧﻮﺩﺭ&= #65165; ﻧﻴﺰ ﺍﺯ ﺩﺳﺖ ﻣ= ﻴﺪﻫﻨﺪ.ﮐﻪ ﻓﺮﺍﻣﻮﺷﻰ ﻭ ﻋ&= #65240;ﺐ ﻣﺎﻧﺪﮔﻰ ﻋﻠﻤ&#= 65264; ﻭﺣﺘﻰ ﺩﺭ ﺗﺨﺼ&= #65210; ﻓﻨّﻰ ﻭ ﺗﮑﻨﻴ&#= 64401;ﻰ ﺧﻮﺩ ﭘﻴﺪﺍ ﻣﻴ&= #64401;ﻨﻨﺪ.ﮐﻪ ﻣﻴﮕﻮﻳﻨﺪ ﭘﻴ&#= 65198; ﺷﺪﻳﻢ ﻭ ﻧﻤﻴﺘ&= #65262;ﺍﻧﻴﻢ ﺍﺩﺍﻣﻪ ﺗﺤﻘﻴ&#= 65238; ﺑﺪﻫﻴﻢ.ﻭﻟﻰ ﮐ&= #65166;ﻣﻞ ﺍﻟﻬﻰ ﺗﺎ ﺁﺧﺮ&= #65267;ﻦ ﻟﺤﻈﻪ ﺣﻴﺎﺕ ﺧ&= #65262;ﺩ' ﺗﺮﻙ ﺍﻳﻦ ﺍﺭﺗ&= #65170;ﺎﻁ ﺑﺎﺯ ﺑﻴﺸﺘﺮ ﻭ = ﺑﺎﻟﺎﺗﺮ'ﺩﺭ ﺗﻔﮑّﺮﺍﺕ ﺧﻮ= 5193;ﺭﺍ ﺭﻫﺎ ﻧﻤﻰ ﮐﻨﺪ.= ﮔﺮﭼﻪ ﻣﺮﮒ ﺧﻮﺩﺭﺍ ﺭ&= #65259;ﺎﺋﻰ ﺍﺯ ﺭﻧﺞ ﺯﻧﺪﮔ&= #65264;'ﻭ ﺣﺘﻰ ﺗﻔﮑّﺮ ﻭ &= #65187;ﻔﻆ ﺍﺭﺗﺒﺎﻁ ﺑﺎ<sp= an dir=3DLTR> </spa= n>ﻣﺮﺍﺗﺐ ﺍﻟʌ= 60;ﻰ ﻣﻴﺪﺍﻧﻨﺪ. ﺿﻤ&= #65256;ﺎ ﻋﺎﺩﺕ ﺗﻔﮑّﺮ &#= 65169;ﺎﻟﺎﺗﺮ'ﻭ ﮐﺴﺐ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﺑﻬﺘﺮ'ﻟﺎﺯﻡ ﺍ&= #65203;ﺖ ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﺑﺎﺩﺍﻣﻪ ﺗﻨﺰ&#= 65267;ﻞ ﻣﺎﺩﻯ ﻫﻤﺎﻥ ﺩ&= #65165;ﺩﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﺑﺪﻫﻨﺪ. ﮐﻪ ﻧﻪ= ﻓﻘﻂ ﻣﻔﻴﺪﺩﻳﮕﺮﺍ= 5253; ﺍﺳﺖ'ﮐﻪ ﺑﺮﺍﻯ = ﺧﻮﺩ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺳ&= #65198; ﺁﻏﺎﺯ ﺑﻬﺘﺮﻯ'&= #65169;ﺮﺍﻯ ﺷﺮﻭﻉ ﻫﺮ ﺍﺭﺗ&= #65170;ﺎﻁ ﺟﺪﻳﺪ ﺑﺎ ﻣﺮﺍ&= #65175;ﺐﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﻳﻌﻨﻰ ﺍﺯ ﺟﺎﺋﻰ ﮐﺎﻣ&= #65248;ﺎ ﺑﺎﻟﺎ ﻭ ﻣﻄﻤﺌ&= #65254; ﻭ ﺭﻭﺷﻦ ﺷﺮﻭﻉ = ﻣﻴﮑﻨﺪ.ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ ﺯﻭ&#= 65193;ﺗﺮ ﻭ ﺑﻬﺘﺮ ﺩﺭﻳﺎ&= #65235;ﺘﻬﺎﻯ ﺍﻟﻬﺎﻣﻰ ﺟﺪﻳ&#= 65194;ﺗﺮ ﺑﻨﻤﺎﻳﺪ . ﭘس ﮐ= ﺎﻣﻞ ﺍﻟﻬﻰ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﻟﻬﻰ'ﻫﻢ ﺩﺭ ﺯ= ﻣﻴﻨﻪ ﺗﻮﺳّﻠﺎﺕ ﻓﮑ= 5198;ﻯ ﺧﻮﺩ ﺑﺎ ﻣﺮﺍﺗ&= #65168; ﺷﻬﻮﺩﻯ ﺧﻮﻳﺶ' = ﻭﻫﻢ ﺩﺭ ﺯﻣﻴﻨﻪ ﻣﺎ&= #65193;ﻯ ﺳﺎﺯﻯ ﺩﺭﻳﺎﻓ&#= 65176;ﻬﺎﻯ ﺍﻟﻬﻰ'ﻭ ﺍﻳﺪﻩ = ﻫﺎﻯ ﻋﻘﻠﻰ ﺧﻮﺩ ﺑﺎ&= #65267;ﺪ ﺑﭙﺮﺩﺍﺯﺩ. ﮐﻪ ﭘﺎﮐﺴﺎ= ;ﺯﻯ ﺩﺭ ﻫﺮ ﺩﻭ ﺟﻨﺒ= ﻪ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #64400;ﺎﻣﻞ ﻭﺟﻮﺩ ﺩﺍﺭﺩ.ﻭ = ﮔﻬﮕﺎﻩ ﺍﺳﺘﺮﺍﺣﺖ ﺑﺼ&#= 65262;ﺭﺕ ﺧﻮﺍﺏ' ﻭﻳﺎ ﺣﺘ= ﻰ ﺳﺮﮔﺮﻡ ﺍﻣﻮﺭ &= #65251;ﺎﺩﻯ ﺷﺪﻥ'ﺑﺮﺍﻯ ﺍﻭ = ﻟﺎﺯﻡ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﺑ&= #65240;ﻮﻝ ﻣﺤﻤﺪ ﺧﺪﺍﻭﻧ&#= 65194; ﻣﻴﮕﻮﻳﺪ' ﻫﺮﮔ&= #65166;ﻩ ﮐﻪ ﻟﺎﺯﻡ ﺑﺪﺍ&= #65255;ﻢ'ﺑﭙﺸﺖﮔﺮﺩ= 5253; ﺳﺎﻟﻚ ﺑﻨﺪﻩ ﺧ&= #65262;ﺩ ﻣﻴﺰﻧﻢ'ﮐﻪ ﺑﺨ&= #65262;ﺍﺏ ﺑﺮﻭﺩ'ﮐﻪ ﺣﺘﻰ = ﻧﺘﻮﺍﻧﺪ ﻧﻤﺎﺯ ﺻﺒﺢ ﻭﺍ&= #65183;ﺐ ﺧﻮﺩﺭﺍ &#= 65165;ﺩﺍﮐﻨﺪ.ﻳﻌﻨA= 264; ﺭﻭﺡ ﻭ ﺭﻭﺍﻥ ﺳ= ﺎﻟﻚ ﺩﺭ ﺗﺪﺑﻴﺮ ﺍﻟ&= #65260;ﻰ ﺍﺳﺖ.ﻭ ﻋﺒﺎﺩﺍ&= #65173; ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﺎ&= #65193;ﻯ ﮐﺎﺭ ﺳﺎﻟﻚ ﺍﺳ&= #65174;.ﻭﻣﻨﺎﺳﺐ ﻋﻘﻞ ﺍﻭ'ﻭ ﺗﺴﻠ= ﻴﻢ ﺍﺣﻮﺍﻝ ﺑﻤﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ'ﮐﺎﺭ ﻋﺒ&= #65166;ﺩﻯ ﺍﺻﻠﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ ﺑﺨﺼﻮﺹ ﻣﺘﻌﺒ&#= 1617;ﺪﺍﻥ ﻗﺸﺮﻯ'ﻫﺮﮔﺰ ﺗ&= #65262;ﺟّﻪ ﺑﺪﺍﻥ ﻧﺪﺍﺭﻧ&#= 65194;.ﭼﻮﻥ ﺩﺭﻙ ﺍﻫﻤﻴّﺖ &#= 65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺭﺍ ﻧﻤﻰ = ﮐﻨﻨﺪ.ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﮐﻪ ﺑﻴﺎ&= #65255;ﺎﺕ ﺗﻨﺰﻳﻞ ﺷﺪﻩ ﺧ&= #65262;ﺩﺭﺍ ﺳﻤﺒﻮﻟﻴﻚ' ﻭﭼ&= #65262;ﻥ ﻓﻮﺭﻣﻮﻟﻬﺎﻯ &#= 65197;ﻳﺎﺿﻰ ﺑﺪﻳﮕﺮﺍﻥ'ﺑﺨ&#= 65212;ﻮﺹ ﭼﻨﺪ ﺳﺎﻟﻚ ﺧﻮ&= #65193; ﻣﻨﺘﻘﻞ ﻣﻴﮑﻨ&#= 65256;ﺪ' ﺭﺍﻩ ﺑﺎﺯﮔﺸﺖ &= #65191;ﻮﺩﺵ ﺭﺍ ﻧﻴﺰ' ﺑﺮﺍﻯ= ﺣﻔﻆ ﺍﺭﺗﺒﺎﻁ ﺭﻭﺣ&#= 65264; ﺧﻮﻳﺶ ﺑﺎ ﻣﺮﺍ&= #65175;ﺐ ﻣﺪﺑّﺮ ﺍﻟﻬﻰ &#= 65191;ﻮﺩﺭﺍ ﺁﻣﺎﺩﻩﻭ ﺁﺳﺎ&#= 65253; ﻣﻴﮑﻨﻨﺪ.ﻭﺿﻮ&#= 65185; ﻭ ﺩﻗّﺖ ﺑﻴﺸﺘ&#= 65198; ﻣﺎﺩﻯ'ﺷﺎﻧس ﺗ&#= 65228;ﺎﻟﻰ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﺧﻮﺍﻧﻨﺪه ﻭ ﺷ&#= 65256;ﻮﻧﺪﻩ ﺭﺍ ﻣﺴﺪﻭﺩ ﻣﻴ&= #64401;ﻨﺪ.ﮐﻪ ﺑﺎﺯ ﺷﺪﻥ ﻣﺠﺪ&= #65193; ﺁﻥ ﺳﺨﺖ ﻭﺧﺴﺘ&= #65258; ﮐﻨﻨﺪﻩ ﺍﺳﺖ.ﮐ&= #65258; ﮐﻤﺘﺮ ﺻﺒﻮﺭﻯ &= #65193;ﺭ ﺳﺎﻟﻚ ﭘﻴﺪﺍ ﻣ&= #65268;ﺸﻮﺩ .<o:p></o:p> ﮔﻬﮕﺎﻩ= ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ'ﺑﺮﺣﺴﺐ &= #65211;ﻠﺎﺡ ﺩﻳﺪ ﺧﻮﺩ ﻭ ﻣﺪ= ﺑّﺮﺍﻥ ﺍﻟﻬﻰ'ﺑﺮﺍﻯ ﻳ&= #65242; ﻣﺮﺣﻠﻪ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺣﻰ ﻭ ﻋﻘﻠﻰ'= ﺑﻨﺴﻠﻬﺎﺋﻰ ﺍﺯ ﺟﺎﻣﻌﻪ ﻧﻈ&= #65198;ﻳّﺎﺕ ﻭﺍﺿﺢ ﻭﻗﻄﻌﻰ &= #65251;ﻴﺪﻫﺪ. ﭼﻮﻥ ﺳﻬﺮﻭﺭﺩ&#= 65263; ﮐﻪ ﻧﻈﺮﻳﻪ ﺍﻧ&= #65262;ﺍﺭ ﺭﺍ ﻣﻄﺮﺡ ﻣﻴﮑ&= #65256;ﺪ. ﮐﻪ ﻧﻈﺮﻳﻪ ﻣﺮ&= #65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﺍﺳﺖ. ﮐ= ﻪ ﻣﺎ ﻣﻄﺮﺡ ﻣﻴﮑ&= #65256;ﻴﻢ.ﺁﻧﮕﺎﻩ ﺯﺑﺎﻥ ﺩﺭﺍﺯﺗ&#= 65198;ﻯ ﻟﺎﺯﻡ ﺍﺳﺖ'ﮐﻪ = ﻣﺤﻘﻖ ﺑﺘﻮﺍﻧﺪ ﺍﺯ ﺳ&= #65220;ﺢ ﺍﻳﻦ ﻧﻈﺮﻳّﺎ= 5173; ﻗﻄﻌﻰ ﻭ ﺻﺮﻳﺢ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺑﺮﻭﺩ. ﮐﻪ ﺣﺘﻰ= ﺧﻮﺩ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺭ&= #65165; ﻧﻴﺰ ﻣﺎﻧﻊ ﻣﻴ&= #64405;ﺮﺩﺩ.ﻭﻟﻰ ﺑﺮﺍﻯ ﺟﺎﻣﻌﻪ &= #65259;ﺎﻯﺑﺸﺮﻯ' ﺍﻳﻦ ﻣﺮﺍﺣﻞ ﻗ&= #65220;ﻌﻰ ﻭ ﻟﺎﺯﻡ ﺩﺭ= ﺗﮑﺎﻣﻠﺎﺕ ﻋﺮﻓﺎﻧﻰ ﻭ ﻋﻘ&= #65248;ﻰ ﻟﺎﺯﻡ ﺍﺳﺖ. ﺍﮔ= ﺮ ﻫﮕﻞ ﻭ ﺍﻣثاﻝ &#= 65165;ﻭ ﻧﻈﺮﻳّﺎﺕ ﻗﻄ= 5228;ﻰ ﻭ ﻭﺍﺿﺤﻰ ﺩﺍﺩ&= #65255;ﺪ'ﻣﻔﻴﺪ ﺭﺳﺎﻧﺪﻥ ﺩﻳﮕ&#= 65198;ﺍﻥ ﺑﻬﻤﺎﻥ ﺴﻄﺢ ﺧ&= #65262;ﺩ ﻫﺴﺖ'ﮔﺮﭼﻪ ﺳﺨ&= #65174;ﻭ ﺑﻨﺪﺭﺕ ﺩﺳﺖ ﻣ&= #65268;ﺪﻫﺪ ﻭﻟﻰ ﺑﺴﺮﻋﺖ ﻫ&= #65252;ﻴﻦ ﻧﻈﺮﻳّﺎﺕ ﻓﻠ= 5204;ﻔﻰ ﺍﺯ ﻃﺮﻑ ﺩﻳﮕﺮ&= #65165;ﻥ ﻋﻴﺐ ﺟﻮﺋﻰ ﻳﺎ = ﺗﮑﺎﻣﻞ ﻳﺎﺑﻰ ﭘﻴﺪﺍ ﻣ&= #65268;ﮑﻨﺪ.ﭘس ﺁﻥ ﻓﻠﺴﻔﻪ ﺩﺭ = ﮐﺘﺎﺑﺨﺎﻧﻪﻫ= 5166; ﺗﺎﺭﻳﺨﻰ ﻣﻴﺸ&#= 65262;ﻧﺪ ﻭ ﺧﺎﻙ ﻣﻰ ﺧﻮﺭ= ﻧﺪ' ﻣﺎﻧﻨﺪ ﻫﺮ ﺃﻣ&= #65198; ﻋﻠﻤﻰ ﻭﻣﺎﺩﻯ'&= #65175;ﻮﻗّﻒ ﺩﺭ ﺳﻄﺢ ﺗﮑﺎﻣ&= #65248;ﻰ ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﻭ= ﻟﻰ ﺩﺭ ﺍﻭﻟﻴﺎﻯ ﺍ&= #65247;ﻬﻰ ﭼﻮﻥ ﮐﺎﺭ ﻫﻤﻪ = ﻋﺮﻓﺎﻯ ﺑﻌﺪﻯ'ﺗﮑﻤﻴﻞ &= #65261; ﺍﺩﺍﻣﻪ ﻧﻈﺮﻳ&#= 1617;ﺎﺕ ﺍﻭﻟﻴﺎﻯ ﻗﺒﻠ&#= 65264; ﻣﻴﺒﺎﺷﺪ' ﻭ ﻧﻔ= ﻰ ﺁﻧﻬﺎ ﺭﺍ ﻧﻤﻰ = ﮐﻨﻨﺪ . ﮔﻮﺋﻰ ﻫﻤﻪ ﮐﺎ= ;ﺷﻔﺎﻥ ﺳﻄﻮﺡ ﺑﺎﻟﺎﺗ&#= 65198; ﻋﻘﻠﻰ'ﮐﻪ ﻫﻤﺎ&= #65253; ﺷﺶ ﭘﻴﺎﻣﺒﺮ ﺍ&= #65261;ﻟﻰ ﺍﻟﻌﺰﻡ &#= 65193;ﺭ ﺟﻬﺎﻥ ﺳﻠﻮﮐﻰ &= #65261;ﺷﻬﻮﺩﻯ ﻣﻴﮕﻮﺋﻴﻢ'ﻫﺮ&#= 65267;ﻚ ﺩﻧﺒﺎﻟﻪ ﭘﻴﺎ&#= 65251;ﺒﺮ ﻗﺒﻠﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﻭ&= #65247;ﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 65263;'ﻭ ﻫﻤﻪ ﮐﺎﻣﻠﺎﻥ &= #65261;ﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﺴﻴﺢ'&= #65261; ﻫﺮ ﺩﻭ ﮔﺮﻭﻩ ﻣ= ﺬﮐﻮﺭ ﻫﻤﺎﻥ ﮐﺎﻣﻠﺎ&#= 65253; ﺯﺭﺩﺷﺘﻰ ﻭﻣﻴ&#= 65176;ﺮﺍ ﻭ ﺁﺩﻡ ﻳﺎ ﮐﻴﻮ= ﻣﺮث ﻣﻴﺒﺎﺷﺪ' ﮐﻪ ﺍ= ﺯﻫﺸﺖ ﻫﺰﺍﺭ ﺳﺎﻝ ﭘﻴ&= #65206; ﺁﻏﺎﺯ ﮐﺎﺭ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ'ﻭﮐﺴﺐ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺭﺍ ﻧﻤ&= #65262;ﺩﻧﺪ. ﻫﻨﺮﻣﻨﺪﺍﻥ ﺍ&#= 65247;ﻬﻰ ﺁثاﺭ ﻓﮑﺮﻯ ﻭ &#= 65227;ﻘﻠﻰ ﺧﻮﺩﺭﺍ ﻣﺪﺍﻡ &= #65175;ﮑﻤﻴﻞ ﻣﻴﮑﻨﻨﺪ.ﻭﻟﻰ &= #65227;ﻴﺐ ﮔﻴﺮﻯ ﻣﺎﻧﻨﺪ &= #64400;ﺎﺭ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65166;ﺩﻯ ﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﻫ= ﻨﺮﻣﻨﺪﺍﻥ ﻣﺎﺩﻯ' ﺷﺎ= ;ﻳﺪ ﻓﺮﺻﺖ ﺁﺯﻣﺎﻳ&#= 65206; ﺁﻧﺮﺍ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﻨﺪ'ﮐﻪ ﺑﺒ&= #65268;ﻨﻨﺪ ﮐﺎﺭ ﻫﻨﺮﻯ ﺧﻮ&= #65193;ﺷﺎﻥ ﭼﻘﺪﺭ ﺑﺎ ﺍﻳﺪ&= #65257; ﺃﺻﻠﻰ ﺩﺭ ﺫﻫﻨ&= #65208;ﺎﻥ ﻣﻄﺎﺑﻘﺖ ﺩﺍﺭ&#= 65193; ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻧ&= #65240;ّﺎﺷﺎﻥ ﺗﺠﺮﻳﺪﻯ ﻭ ﮐﻮ&= #65169;ﻴﺴﻢ ﻣﺎﻧﻨﺪﻯ'ﮐﻪ ﺣ&= #65176;ﻰ ﻣﻮﺿﻮﻉ ﻗﺒﻠﻰ &= #65261; ﺫﻫﻨﻰ ﺩﺭ ﮐﺎﺭ = ﻫﻨﺮﻯ ﺧﻮﺩ ﻧﺪﺍﺭﻧﺪ'&= #65247;ﺎﺯﻡ ﻫﻢ ﻧﻤﻴﺪﺍﻧﻨ&#= 65194; ﮐﻪ ﻣﻘﺎﻳﺴﻪ ﮐ&= #65166;ﺭ ﺧﻮﺩﺭﺍ ﺑﺎ ﻃﺮ&= #65187;ﻬﺎﻯ ﻗﺒﻠﻰ ﺧﻮﻳﺶ ﻨ&= #65252;ﺎﻳﻨﺪ. ﮔﻮﺋﻰ ﻣﻴﻤﻮﻥ &= #65197;ﺍ ﺑﻨﻘّﺎﺷﻰ ﺁﻣ= 5262;ﺯﺵ ﺩﺍﺩﻩﺍﻧﺪ.ﻳﺎ &= #64380;ﻮﻥ ﻃﻔﻞ ﻳﮑﺴﺎﻟﻪ'&= #65197;ﻧﮕﻬﺎ ﺭﺍ ﺩﺭﻭﻥ ﻫﻢ ﻣ= ﻴﺒﺮﺩ'ﻭﻣﻮﺿﻮ&#= 65225; ﻭ ﻃﺮﺡ ﻗﺒﻠﻰ ﻧ= ﺪﺍﺭﺩ.ﻭ ﻟﺬﺍ ﺭﻭﺍﻥ &#= 64400;ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺍﺯ ﺍﻳﻦ = ﮔﻮﻧﻪ ﻧﻘّﺎﺷﻰﻫﺎﻯ = 5169;ﻰ ﻣﻮﺿﻮﻉ 'ﺑﺮﺍﻯ = ﺷﻨﺎﺧﺖ ﻣﻌﻀﻠﺎﺕ ﺭﻭﺍ&#= 65255;ﻰ ﻧﻴﺎﺯ ﺧﻮﺩ ﺍﺳ&= #65176;ﻔﺎﺩﻩ ﻣﻴﮑﻨﻨﺪ ﮔﻮﺋ&#= 65264; ﺑﻴﻤﺎﺭ ﺧﻮﺩﺵ &= #65259;ﻢ ﻧﻘّﺎﺷﻰ ﺭﺍ ﮐ&#= 65198;ﺩﻩ ﺑﺎﺷﺪ.ﻭﻟﻰ ﻫﺮ&= #64380;ﻪ ﺗﺎﺑﻠﻮﺋﻰ ﻣﻮ&#= 65215;ﻮﻉ ﺑﻬﺘﺮ ﻭﻣﻌﻘﻮ&#= 65245; ﺗﺮ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﺪ'ﺩﻟﻴﻞ ﮐﻤﺎﻝ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ ﺍﺳﺖ.ﺣﺘﻰ ﺍﮔﺮ = ﺑﺼﻮﺭﺕ ﺗﻘﻠﻴﺪ ﻭ ﮐﺎﭘ&= #65264; ﮐﺮﺩﻥ ﺃثر ﻃﺒ= 5268;ﻌﺖ'ﻳﺎ ﺍﺯ ﺗﺎﺑﻠﻮﻯ ﺩ&= #65267;ﮕﺮﻯ </spa= n>ﺑﺎﺷﺪ. ﻭﻋﻠ= 17;ﺖ ﻳﺄس ﻭﺣﻴﺮﺕ ﻭ&#= 65191;ﺴﺘﮕﻰ ﺍﺯ ﮐﺎﺭ ﻫﻨﺮﻯ'= ﻭﺣﺘﻰ ﺍﺯ ﺧﻮﺩ ﺯﻧﺪﮔ&= #65264; ﺑﺸﺮﻯ ﺩﺭ ﻫﻨﺮ&= #65251;ﻨﺪﺍﻥ ﻣﺎﺩﻯ ﻣﻴﺒﺎﺷ&#= 65194;. ﻫﻤﻴﻦ ﻧﺪﺍﺷﺘ&#= 65254; ﺍﻟﮕﻮﻯ ﻓﮑﺮﻯ &= #65261; ﺭﻭﺣﻰ ﺍﺳﺖ.ﻭﻧ&= #65258;ﻫﻨﺮﻣﻨﺪﺍﻥA= 166;ﻟﻬﻰ.ﺯﻳﺮﺍﻫ᥷= 8;ﭼﻪ ﻫﻨﺮﻣﻨﺪ ﺍﻟﻬ&#= 1740; ﺪﺭﻣﻘﺎﻡ ﺍﻟﻬ&#= 65264; ﺑﺎﻟﺎﺗﺮ ﺑﺎﺷ&#= 65194;' </spa= n>ﮐﻤﺎﻝ ﺭﻭﺣʌ= 64; ﻭﻧﻮﻋﻰ ﺑﺎﻟﺎﺗﺮ ﺭﺍ ﺑ&= #65198;ﺍﻯ ﺣﻴﺎﺕ ﻫﻨﺮﻯ ﻓ&= #65198;ﺍﻫﻢ ﻣﻴﮑﻨﺪ. ﮔﺎﻫﻰ = ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣﺎﺩﻯ ﻏﻴﺮ ﺍﻟ&= #65260;ﻰ' ﮐﻪ ﻣﺪﺍﻡ ﻗﺼﺪ = ﺗﮑﻤﻴﻞ ﺁثاﺭ ﺧﻮﺩ می @= 345;ﺮﺩﺍﺯﻧﺪ'ﻣﻴᤨ= 5;ﻮﻳﻨﺪ ﮐﻪ ﻣﻴﺨﻮﺍﻫﻨ&#= 65194; ﺑﺪﻧﺒﺎﻝ ﭼﻴﺰ&#= 65263; ﻣﻮﺟﻮﺩ ﺍﺯ ﻗﺒ&= #65246; ﺑﺮﺳﺪ. ﻳﺎ ﻫﻤﺎ= ﻥ ﺍﻳﺪﻩ ﺩﺭ ﺫﻫﻦ = ﺧﻮﺩ.ﻭ ﺩﺭ ﻭﺍﻗﻊ ﻧﺘﻴ&= #65184;ﻪ ﻓﻄﺮﺕ ﺗﮑﺎﻣﻞ &= #65183;ﻮﺋﻰ ﺭﻭﺡ ﻫﺮ ﻣﻮﺟﻮ&= #65193; ﺍﺳﺖ. ﮐﻪ ﻣﻴﺨﻮ= ﺍﻫﺪ ﺑﺎﻟﮕﻮﻯ ﺑﺎﻟ&#= 65166;ﺗﺮﻯ ﺑﺮﺳﺪ. ﮔﻮﺋﻰ ﻣ= ﻴﺨﻮﺍﻫﻨﺪ ﺍﺧﺘﺮﺍﻉ ﺩﺳﺘ&#= 64405;ﺎﻫﻰ ﮐﻨﻨﺪ' ﻳﻚ ﺍﻣﮑ= ﺎﻥ ﻃﺒﻴﻌﻰ ﺭﺍ ﭘﻴ&= #65194;ﺍ ﮐﻨﻨﺪ'ﮐﻪ ﺍﺯ ﻗ= ﺒﻞ ﺑﻮﺩﻩ'ﻭﻟﻰ ﻫﻨ&= #65262;ﺯ ﺑﺼﻮﺭﺕﻣﺎﺩﻯ &#= 65175;ﺤﻘﻖ ﻧﻴﺎﻓﺘﻪ.ﻳﺎ ﺑ&= #65212;ﻮﺭﺕ ﻣﺎﺷﻴﻦ ﻣﻮﻧﺘ&#= 65166;ﮊ ﻧﺸﺪﻩ ﺍﺳﺖ.ﭘس &= #65165;ﻳﻦ ﻣﺨﺘﺮﻉ ﻧﺪﺍﻧ&#= 65204;ﺘﻪ ﺗﻘﻠﻴﺪ ﺍﺯ ﻣﻘ&= #65166;ﻣﻰ ﻣﻴﮑﻨﺪ'ﮐﻪ ﺣﺎ&= #65215;ﺮ ﺑﺎﻋﺘﺮﺍﻑ ﻧﻴ&#= 65204;ﺖ'ﮐﻪ ﻣﺪﺑّﺮ ﺍﻟﻬی = 705;اﺭ ﻫﻨﺮﻯ ﻭ ﻋﻤﻠﻰ = ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﻣﺴﺄ&#= 65247;ﻪ ﻭﺟﻮﺩ ﺍﺯ ﻗﺒﻞ = ﺭﺍ'ﺍﻭﮔﺴﺘﻴﻦ ﻋﺎﺭﻑ ﻣﻄﺮﺡ ﮐ&= #65198;ﺩﻩ ﺍﺳﺖ.ﮐﻪ ﻣﻴﮕﻮ&= #65267;ﺪ ﺍﮔﺮ ﺑﺤث ﻭﺟﺴ&#= 65176;ﺠﻮﻯ ﭼﻴﺰﻯ ﺭﺍ ﺩﺍﺭ&= #65267;ﻢ'ﻳﻌﻨﻰ ﺍﺯ ﻗﺒﻞ ﻭﺟﻮﺩ = ﺩﺍﺷﺘﻪ ﺍﺳﺖ.ﻭﻣﻌﺘﻘﺪ&#= 65267;ﻢ' ﮐﻪ ﻫﺴﺖ ﻭﺩﻧﺒ&= #65166;ﻝ ﺍﻭ ﻣﻴﮕﺮﺩﻳﻢ &= #65165;ﻳﻦ ﻭﺟﻮﺩ ﺍﺯ ﻗﺒﻞ = ﺩﺭ ﻫﺰﺍﺭﺍﻥ ﺍﻣﻮ&#= 65197; ﻣﺎﺩﻯﻘﺎﺑل ﻔ= 5198;ﺽ ﺍﺳﺖ.ﻭﻟﻰ ﺩﺭ ﺍ= ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ'ﻳﻚ ﺣﻘﻴ&= #65240;ﺖ ﺑﺮﺗﺮ ﻣﻮﺟﻮﺩ &= #65193;ﺍﺭﺩ' ﮐﻪ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﻭ ﻣﺪﺑّﺮﺍﻥ ﺍ&#= 65247;ﻬﻰ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﻣﻴﺪﺍﻧﻨﺪ.ﮐﻪ &= #65251;ﺎ ﻫﻤﺎﻥ ﺭﺍ ﺁﻳﻨ&= #65194;ﻩ ﺧﻮﺩﻣﺎﻥ ﻣﻴﮕ&#= 65262;ﺋﻴﻢ.ﺍﮔﺮ ﺷﺮﺍﻳﻂ ﻟﺎﺯﻡ &= #64344;ﺎﮐﺴﺎﺯﻯ ﺭﻭﺍﻧﻰ ﻭﺗﮑﺎ&#= 65251;ﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﺭﺍ ﻳﺎﻓﺘﻪ ﺑﺎ&= #65207;ﻴﻢ. ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺑﺪﻧﺒﺎﻝ ﻣﻮﺟ&#= 65262;ﺩ ﺧﺎﺭﺝ ﺍﺯ ﺧﻮﺩ = ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65251;ﻴﮕﺮﺩﻧﺪ. ﻭﻟﻰ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﻣﺎﺩﻯ ﺑﺪﻧﺒﺎ&#= 65245; ﻣﻮﺟﻮﺩ ﺍﺯ ﻗﺒ&= #65246; ﻭ ﻓﺮﺿﻰ ﺧﻮﺩ ﺭ= ﺍ' ﻫﻤﺎﻥ ﺑﺎﺯﻯ ﺁ&= #65247;ﻮﺩﮔﻰ ﻫﺎﻯ ﻧﻔس ﺍﻣّ= 5166;ﺭﻩ ﻭﻋﻘﺪﻩ ﺩﺍﺭ ﺧ&= #65262;ﺩ ﺍﻧﺠﺎﻡ ﻣﻴﺪﻫ&#= 65256;ﺪ ﻧﻔس ﭘﺮﺳﺘﻰ ﺩ&#= 65165;ﺭﻧﺪ.ﮐﻪ ﺧﻮﺩ ﻫﻨﻮﺯ ﻳﻚ = ﻣﻮﺟﻮﺩ ﺣﻘﻴﺮ ﻣﻴﺒﺎﺷ&#= 65256;ﺪ'ﮔﺮﭼﻪ ﺍﺯ ﺭﻭﺍﻥ ﺣﻴﻮ&= #65165;ﻧﺎﺕ ﺩﻳﮕﺮ ﺑﺮﺗﺮ ﻭ = ﺷﺮﺍﻓﺖ ﺩﺍﺭﺩ.ﻭﻟﻰ ﺍﺯ = ﻓﺮﺍﻭﺍﻥ ﺳﻄﻮﺡ ﺑﺮﺗﺮ ﺁ&= #65267;ﻨﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﻭ ﻓ= ﻮﻕ ﺑﺸﺮﻯ'ﺩﺭ ﻋﻤﻖ = ﺣﻘﺎﺭﺕ ﻭ ﺯﺷﺘﻰ ﻭ ﺁﻟﻮ= ﺩﮔﻰ ﻣﻴﺒﺎﺷﻨﺪ.<o:p></o:p>= ﺍﺑﺪﺍﻉ= ﻫﻨﺮﻯ' ﻫﻤﺎﻥ ﺗﺬﮐّﺮ &#= 65261; ﺑﻴﺎﺩ ﺁﻭﺭﺩﻥ &= #65239;ﺒﻠﻰ </spa= n>ﻧﻴﺴﺖ' ﮐﻪ ﺍ= 5235;ﻠﺎﻃﻮﻥ ﺍﺯ ﺁﻣﻮﺯﺷﻬﺎ&#= 65263; ﺗﻮﻟﺪﺍﺕ ﭘﻴﺸ&#= 65268;ﻦ ﻣﻴﮕﻮﻳﺪ.ﺑﻠﮑ&#= 65258; ﻳﻚ ﮐﺎﺭ ﻭ ﺳﻌﻰ= ﻭﻣﺮﺍﺟﻌﻪ ﻭ ﻣﺠﺎﻫﺪﻩ ﺍﻧ&= #65204;ﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﺑﺮﺍ&= #65263; ﺭﻭﺷﻦ ﮐﺮﺩﻥ ﻣ&= #65262;ﺿﻮﻉ ﻣﻴﮕﻮﺋﻴﻢ'ﮐﻪ &= #65165;ﻓﻠﺎﻃﻮﻥ ﺍﺯ ﮐﺮﺍﻣﺎﺕ ﻭ = ﺗﺠﺮﺑﻴّﺎﺕ ﻳﻚ ﺭﻭﺡ ﺍﻧﺴﺎ&= #65255;ﻰ ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣ&#= 65248;ﺎﺕ ﺩﺭ ﺗﻮﻟﺪﺍﺕ ﭘ&= #65268;ﺸﻴﻦ ﺑﺸﺮﻯ'ﻣﻴﮕﻮﻳ&#= 65194; ﮐﻪ ﺩﺭ ﺗﻮﻟﺪ ﮐ= ﻨﻮﻧﻰ' ﺑﺎﻋث ﺍﻣﮑﺎﻥ &#= 65235;ﻬﻢ ﻭ ﺑﺎﻭﺭ ﮐﺮﺩﻥ = ﺣﻘﺎﻳﻖ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﺍ&= #65199; ﻗﺒﻞ ﻗﺪﺭﺕ ﻓﻬ&= #65250; ﺁﻥ ﺩﺭ ﮊﻧﺘﻴﻚ = ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ ﻭﺟﻮﺩ &= #65193;ﺍﺷﺘﻪ ﺍﺳﺖ.ﻟﺬﺍ ﻫﻨﺮ&= #65251;ﻨﺪﺍﻥ ﻣﺎﺩﻯ ﺩﺭ ﺣﺪﻭ&= #65193; ﻫﻤﺎﻥ ﻗﺎﺑﻠﻴ&#= 1617;ﺘﻬﺎﻯ ﺍﺩﺭﺍﮐﻰ ﻭ ﻋﻘ&= #65248;ﻰ'ﻧﺘﻴﺠﻪ ﺁﻣﻮﺯﺷﻬﺎﻯ ﺗ&#= 65262;ﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺧﻮﺩ' ﻣ= ﻴﺘﻮﺍﻧﺪ ﻫﻨﺮ ﻧﻤﺎﺋﻰ ﮐ&= #65256;ﺪ. ﭼﻪ ﺩﺭ ﺭﺳﻢ ﻭ ﻧ= ;ﻘّﺎﺷﻰ' ﻳﺎﺩﺭ ﻫﻨﺮ ﻣﻮ&= #65203;ﻴﻘﻰ'ﻭ ﺣﺘﻰ ﺑﻴﺎﻧﺎﺕ &= #65227;ﻘﻠﻰ ﻭﺣﮑﻤﺘﻬﺎﻯ ﻓ&#= 65248;ﺴﻔﻰ'ﻭﻟﻰ ﺍﻳﻦ ﺗﺬﮐّﺮ ﻫ&#= 65256;ﺮﻣﻨﺪ ﻣﺎﺩﻯ'ﻣﻨﺠﺮ ﺑ&= #65176;ﻌﺎﻟﻰ ﺑﻴﺸﺘﺮ ﺩﺭ ﮐﺎ&= #65197; ﻫﻨﺮﻯ'ﻳﺎ ﮐﺎﺭ = ﻋﻘﻠﻰ ﺍﻭ ﻧﻤﻴﺸﻮﺩ.ﮐ&= #65258; ﺣﺘﻰ ﺿﻌﻴﻒ ﺗﺮ = ﺍﺯ ﺁﻣﻮﺯﺷﻬﺎﻯ ﻗ&#= 65170;ﻠﻰ ﺍﺭﺍﺋﻪ ﺧﻮﺍﻫ&#= 65194; ﺩﺍﺩ.ﺯﻳﺮﺍ ﺗﺰ&= #64400;ﻴﻪ ﻧﻔس ﻧﮑﺮﺩﻩ'ﮐ&#= 65258; ﺣﺘﻰ ﺁﻟﻮﺩﮔﻰ &= #65259;ﺎﻯ ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺧﻮﺩ' ﺩﺭ= ﻫﻤﻴﻦ ﺯﻧﺪﮔی کنوﻧ᥾= 4; ﺧﻮﻳﺶ'ﺩﺭ ﺳﺎﺧﺘﻤﺎﻥ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣی ﺨﻮﺩ ﻋﻴ&#= 65168; ﻭ ﻧﺎﺗﻮﺍﻧﻰ ﻫ&= #65166;ﺋﻰ ﺑﻮﺟﻮﺩ ﺁﻭﺭﺩ&#= 65257; ﺍﺳﺖ. ﻭﻟﻰ ﺳﺎﻟ= ﻚ ﻧﻪ ﻓﻘﻂ ﺑﺎ ﺗﺰ= ﮐﻴﻪ ﻧﻔس ﻫﺮﭼﻪ ﺑﻴ&#= 65208;ﺘﺮ'ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺗﮑﺎﻣﻠﻰ &= #65191;ﻮﺩﺭﺍ ﺑﻴﺎﺩ ﻣﻴﺂﻭﺭ&#= 65193;'ﮐﻪ ﺣﺘﻰ ﺳﻄﻮﺡ ﺟﺪ&= #65267;ﺪﻯ'ﻧﺘﻴﺠﻪ ﺳﻌﻰ ﻭﻣﺠﺎﻫﺪ&#= 65257; ﮐﻨﻮﻧﻰ ﺧﻮﺩ ﺑ&= #65194;ﺳﺖ ﻣﻴﺂﻭﺭﺩ.ﮐﻪ ﺍ&= #64404;ﺮ ﻣثلا ﻧﻘّﺎﺵ ʋ= 69;ﻮﺩﻩ'ﺍﮐﻨﻮﻥ ﻧﻘﺎﺷﻰ ﺑﻬﺘﺮ&#= 65263; ﻣﻴﺴﺎﺯﺩ.ﻭ ﻳﺎ = ﺷﺎﻋﺮ ﺑﻮﺩﻩ ﻭ ﺍﮐﻨﻮ&= #65253; ﺷﻌﺮ ﺑﻬﺘﺮﻯ<sp= an dir=3DLTR> </spa= n>ﺍﺭﺍﺋﻪ ﻣﻴʋ= 94;ﻫﺪ. ﻭﻟﻰ ﺁﻥ ﺳﺎﻟﻚ = ﺿﻤﻨﺎ ﺍﺯ ﮐﻤﺎﻟﺎﺕ ﭘ&= #65268;ﺮ ﺭﻩ ﺭﻓﺘﻪ'ﻭﻳﺎ = ﺑﺮﺍﻯ ﻣﻘﺎﻡ ﺑﺮﺗﺮ ﺍ&= #65199; ﺧﻮﺩ ﺍﺳﺘﻔﺎﺩ&#= 65257; ﻣﻴﮑﻨﺪ.ﮐﻪ ﮐﺎ&= #65197; ﻫﻨﺮﻯ ﺧﻮﻳﺶ ﺭ&= #65165; ﭼﻨﻴﻦ ﺑﻴﺸﺘﺮ &= #65165;ﺯ ﺳﺎﺑﻖ ﻭ ﺍﺣﺘﻤ&= #65166;ﻟﺎﺕ ﺍﮐﻨﻮﻧﻰ ﺧﻮﺩ &= #65169;ﺪﺳﺖ ﻣﻴﺂﻭﺭﺩ.ﺯﻳﺮ&#= 65165; ﺣﻘﻴﻘﺖ ﺑﺮﺗﺮ &= #65183;ﺴﺘﻦ ﺩﺭ ﺭﻭﺡ ﻭ ﺷﻬﻮ= ﺩ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65165;ﺳﺖ'ﮐﻪ ﺁثاﺭﻯ ﻫﻨﺮﻯ = 5261; ﺷﻌﺮﻯ ﻭ ﻓﮑﺮﻯ = ﻭ ﻏﻴﺮﻩ ﺑﻮﺟﻮﺩ &= #65251;ﻴﺂﻭﺭﺩ.ﺍﻣﺎ ﺍﮔﺮ ﺣﻘﻴﻘﺖ ﺷ&= #65260;ﻮﺩﻯ ﺑﺮﺗﺮﻯ ﻫﻢ ﺑﺘ&= #65262;ﺍﻥ ﮐﺴﺐ ﮐﺮﺩ'ﭘس ﺁ&= #1579;اﺭﻫﻨﺮﻯ ﺑﻬﺘﺮﻯ ﺑﺘﻮﺍ&#= 65253; ﺍﺭﺍﺋﻪ ﮔﺮﺩﺩ.&= #65261;ﻏﻴﺮﺳﺎﻟﮑﺎA= 253; ﻫﻨﺮﻣﻨﺪ ﺩﺭﻫ&#= 65198; ﺭﺷﺘﻪ' ﻗﺎﺩﺭ ﺑ= ﺒﺮﺗﺮ ﺍﺯ ﺳﻄﺢ ﮐﻤﺎﻟ&= #65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ' = ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣﻠﺎﺕ ﺗﻮ&#= 65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ' ﻧﻤﻴﺘ&= #65262;ﺍﻧﻨﺪ ﺑﻬﺘﺮ ﺍﺭﺍﺋﻪ &= #65169;ﺪﻫﻨﺪ.ﻭ ﻫﻤﭽﻨﺎﻥ ﺑﺪﻭ&#= 65197; ﻣﺪﺍﺭﻫﺎﻯ ﻗﺒ&#= 65248;ﻰ ﺧﻮﺩ ﻣﻴﮕﺮﺩﻧ&#= 65194;.ﮐﻪ ﺣﺘﻰ ﺑﺨﺎﻃﺮ ﻗ&= #65260;ﻘﺮﺍ ﻭﮐﺎﺭﻣﺎﻯ ﺭﻭ&#= 65199; ﻣﺮﻩ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﺧﻮﺩ'ﺩﺭ ﮔﻨﺎﻫ&= #64401;ﺎﺭﻯ ﻭ ﺳﺘﻤﮑﺎﺭﻯ'ﺩ&= #65261;ﭼﺎﺭ ﺩﺍﺩﻩ ﻫﺎﻯ ﻣﺤ&= #65194;ﻭﺩﺗﺮ ﻭﺗﻨﮓ ﺗﺮ ﻗﺮﺍ&= #65197; ﻣﻴﮕﻴﺮﻧﺪ'ﮐﻪ &= #65207;ﺎﻳﺴﺘﻪ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258; ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ = ﻫﺎﻯ ﭘس ﺍﺯ ﻣﺮﮒ ﻣﻴ&= #65208;ﻮﻧﺪ.<o:p></o:p> ﮐﺎﻣﻠﺎ= ﻥ ﺍﻟﻬﻰ ﺣﺘﻰ ﺑﺮ&= #65165;ﻯ ﻫﻨﺮ ﻧﻤﺎﺋﻰ ﻫ&= #65256;ﺮﻫﺎﻯ ﺧﻮﺩ'ﺑﺪﻧﺒﺎﻝ &= #65251;ﻮﺿﻮﻉ ﺑﺮﺗﺮﻯ ﻧﻴﺴﺘ&#= 65256;ﺪ. ﭼﻮﻥ ﻫﻨﻮﺯ ﺍﺯ = ﺁﻥ ﺧﺒﺮﻯ ﻫﻢ ﻧﺪﺍ&= #65197;ﻧﺪ'ﮐﻪ ﺑﺨﻮﺍﻫﻨﺪ ﺁﻧ&#= 65260;ﺎ ﺭﺍ ﺑﮑﺎﺭ ﺑﮕﻴ&= #65198;ﻧﺪ. ﺑﻠﮑﻪ ﺩﺍﺩﻩﻫ&#= 65166;ﻯ ﺍﻟﻬﻰ'ﻣﻨﺎﺳﺐ &= #65203;ﻄﺢ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﭘﻴﺮﻭﺍﻥ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ ﺑﺪﺳﺖ ﻣﻴ&= #65154;ﻭﺭﻧﺪ. ﻭ ﺁﻧﺮﺍ ﻣﻮﺿﻮ&= #65225; ﻫﻨﺮﻧﻤﺎﺋﻰ ﺧ&#= 65262;ﺩ ﻣﻴﮑﻨﻨﺪ.ﭼﻪ ﺩ&= #65197; ﺑﻴﺎﻧﺎﺕ ﻋﻘﻠ&#= 65264; ﺑﺮﺗﺮ ﻭ ﺟﺪﻳﺪ'= ﻭ ﭼﻪ ﺩﺭ ﻫﺮ ﮐﺎﺭ= ﻫﻨﺮﻯ'ﭼﻮﻥ ﻧﻘّﺎﺷﻰ ﻭ ﺭﻭ&#= 65205; ﺯﻧﺪﮔﻰ ﻭ ﺳﻠﻴ&= #65240;ﻪ ﻫﺎﻯ ﻣﺨﺘﻠﻒ ﺩ&= #65267;ﮕﺮ. ﻭ ﻫﻨﺮﻣﻨﺪﺍﻥ &= #65231;ﻴﺮ ﺍﻟﻬﻰ ﭼﻨﺎﻥ ﺩ&= #65165;ﺩﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﻧﺪ&= #65165;ﺭﻧﺪ'ﻭ ﺁﻧﭽﻪ ﮐﻪ ﺍﺯ ﺗ= ﻮﻟﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺩﺍﺷﺘ&#= 65256;ﺪ ﻧﻴﺰﺃﻧﺪﮐﻴﺎ= 5199; ﺩﺳﺖ ﺩﺍﺩﻩﺍﻧ&#= 65194;'ﻭ ﺑﺠﺎﻯ ﺍﻟﻬﻰ ﺗ&= #65198; ﺷﺪﻥ ﺩﺭ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﺧﻮﺩ' ﺣﻴ= ﻮﺍﻧی ﺘﺮ ﻭﺣﺘﻰ ﺑﺪﺭ&= #65183;ﻪ ﮔﻴﺎﻫﻰ ﻭﺟﻤﺎ&#= 65193;ﻯ ﺑﺎﺯﮔﺸﺘﻪﺍﻧ= 5194;. ﺗﺎ ﺗﮑﺮﺍﺭ ﮔﺬ&= #65207;ﺘﻪ ﻫﺎ ﺭﺍ ﺑﮑﻨﻨﺪ = . ﭘس ﺗﻨﺰﻳﻞ ﻫﺎﻯ ﻋ&= #65240;ﻠﻰ ﻭ ﻫﻨﺮﻯ ﻫﻨﺮﻣ&= #65256;ﺪﺍﻥ ﻣﺎﺩﻯ'ﻫﻴﭻ ﺍﺑ&= #65194;ﺍﻋﻰ ﺟﺪﻳﺪ ﺑﻬﻤﺮﺍ&#= 65257; ﻧﺪﺍﺭﺩ.ﻭﻟﺬﺍ &= #65259;ﻨﺮﻧﻤﺎﺋﻰ ﻫﺎﻯ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ'ﻣﺪﺍﻡ ﺑﻬﺘﺮ ﻭﺯﻳﺒﺎ&#= 65175;ﺮ ﻭﺟﺎﻟﺐ ﺗﺮ ﺍﺳ&= #65174;.ﻭﻟﻰ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65166;ﺩﻯ ﺩﺭ ﻓﮑﺮ ﻭ ﻫﻨﺮ= ﻭ ﺳﻠﻴﻘﻪ ﻫﺎﻯ ﺯ&= #65255;ﺪﮔﻰ'ﻣﺪﺍﻡ ﺣﻘﻴﺮﺗﺮ ﻭﺑﻰ &= #65251;ﺤﺘﻮﺍ ﺗﺮ ﻣﻴﺸﻮﺩ ﻭ ﺍ= ﻟﺒﺘﻪ ﻧﺎﻇﺮﺍﻥ ﻭ ﺩﻳ&= #64405;ﺮﺍﻥ ﺁﻟﻮﺩﻩ ﺭﻭﺍﻥ'&= #65251;ﺎﻧﻨﺪ ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ &= #65203;ﺘﺎﻳﺶ ﮔﺮ ﺍﻭ ﺧﻮﺍﻫﻨ&= #65194; ﺑﻮﺩ.ﻭ ﻋﺼﺮ ﮐﻨ= ﻮﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ'ﺑﻄ&= #65262;ﺭﮐﻠّﻰ ﺑﺎ ﺯﻳﺒﺎﺋﻰ ﺻ&= #65256;ﻌﺖ ﻭ ﺗﮑﻨﻴﻚ ﺧﻮﺩ'= ﺧﻴﻠﻰ ﺑﻴﺶ ﺍﺯ ﻧﺴﻠﻬ&= #65166;ﻯ ﻗﺒﻠﻰ' ﺳﻠﻴﻘﻪ = ﻭﺫﻭﻕ ﻭﻫﻨﺮ ﺷﻨﺎﺳﻰ &= #65261; ﺧﻮﺩ ﺍﺩﺭﺍﮐﻰ &= #64344;ﻴﺪﺍ ﮐﺮﺩﻩﺍﻧﺪ . ﮐﻪ= ﻃﺮﻓﺪﺍﺭ ﻧﻘّﺎﺷﺎﻧﻰ ﭼ= 5262;ﻥ ﭘﻴﮑﺎﺳﻮ ﭼﻨﺎ&#= 65253; ﺯﻳﺎﺩ ﻣﻴﺸﻮﻧ&#= 65194;'ﮐﻪ ﺗﺎﺑﻠﻮﻫﺎﻯ ﺍ&#= 65261;ﺭﺍ ﻣﻴﻠﻴﻮﻧﻬﺎ ﺩ&#= 65261;ﻟﺎﺭ ﻣﻴﺨﺮﻧﺪ.ﻭ ﻧﺪ&= #65165;ﻧﺴﺘﻪ ﻟﺬﺗﻰ ﻧﻤﻰ ﺑﺮ&= #65255;ﺪ.ﺗﻨﻬﺎ ﻟﺬﺕ ﺁﻧﻬﺎ ﺍﻇ&= #65260;ﺎﺭ ثرﻭﺗﻤﻨﺪﻯ ﺧA= 262;ﺩ'ﺩﺭ ﺑﻴﻦ ﺍﻣثاﻝ ث= 85;ﻭﺗﻤﻨﺪ ﺧﻮﺩ ﺭﺍ ﺩﺍﺭﻧ&= #65194;.ﮐﻪ ﺟﺰ ﻗﻬﻘﺮﺍﻯ ﺑ&= #65268;ﺸﺘﺮ ﺭﻭﺍﻧﻰ ﺍﻧﺴﺎ&#= 65253; ﻧﻴﺴﺖ'ﺭﻳﺎﮐﺎ&#= 65197;ﻯ ﻭ ﻏﺮﻭﺭ ﻭﺟﻬﺎ&= #65247;ﺖ ﻧﺴﺒﻰ ﺧﻮﺩ. ﺍﺑ= ﺪﺍﻉ ﺟﺪﻳﺪ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﻟﻬﻰ ﻣﻌﻨﻰ ﺍ&= #65169;ﺪﺍﻉ ﻭﺯﻳﺒﺎﺋﻰ ﺩﺍ&#= 65197;ﺩ.ﮐﻪ ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ = ﻧﻴﺎﻣﺪﻩ ﻓﻮﻕ ﺑﺸﺮﻯ ﺗﻨ&= #65200;ﻳﻞ ﻋﻘﻠﻰ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻣﻴ= ;ﮑﻨﻨﺪ.ﻭﻣﮑﺎﻧ&= #65268;ﺰﻡ ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ &= #65261; ﺍﻋﻤﺎﻝ ﺫﻫﻨﻰ &= #65261; ﻋﻘﻠﻰ ﺑﺎﺯﻳﭽ&#= 65258; ﻣﻘﺪﺍﺭ ﮐﻤّﻰ &#= 65261; ﺷﺪﺕ ﮐﻴﻔﻰ ﻋﻘ&= #65194;ﻩ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﻫ&= #65198; ﮐس ﻣﻴﺒﺎﺷﺪ. ﮔ&= #65198; ﭼﻪ ﮐﺎﻣﻠﺘﺮﻳ&#= 65254; ﺭﻭﺍن هاﻯ ﺍﻭA= 247;ﻴﺎﻯ ﺍﻟﻬﻰ'ﺑﺘﺰﮐﻴ&#= 65258; ﻧﻔس ﻣﻄﻠﻖ ﻧﺮ&#= 65203;ﻴﺪﻩﺍﻧﺪ ﮐﻪ ﺗﻨﻬﺎ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﻟﻠﻪ' ﻣﻄﻠﻘﺎ = ﺁﻟﻮﺩﮔﻰ ﺭﻭﺍﻧﻰ ﻳﺎ ﺭﻭ&= #65187;ﻰ ﻧﺪﺍﺭﺩ.ﺗﻮﻟﺪ&#= 65263; ﻫﻢ ﺑﺠﻬﺎﻥ ﻧﻴ&= #65166;ﺯ ﻧﺪﺍﺭﺩ' ﻫﺮ ﮐس = ﺑﺎﻳﺪ ﺑﻬﻤﺎﻥ ﺩﺭﺟﻪ &= #64344;ﺎﮐﻰ ﻣﻄﻠﻖ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﻟﻠﻪ ﺑﺮﺳﺪ'ﮐ&= #65258; ﺩﺭ ﺃﺑﺪﻳّﺖ ﺑ&#= 65166;ﺯﮔﺸﺖ ﻫﻤﻪ ﺑﺴﻮﻯ ﺧﺪ&= #65165; ﮔﻔﺘﻪﺍﻧﺪ. ﮔﺮ&= #64380;ﻪ ﭘس ﺍﺯ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ ﺗﻮﻟﺪﺍﺕ ﺍﻧﻮ&#= 65165;ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎ&= #65207;ﺪ'ﮐﻪﺩﺭﺃﺑﺪ= 5267;ّﺖ ﺩﺳﺖ ﺧﻮﺍﻫﺪ ﺩ&= #65165;ﺩ . ﻭ ﻫﺮ ﺭﻭﺡ ﻣﻮ᥶= 3;ﻮﺩﻯ ﺣﺘﻰ ﺭﻭﺡ ﺃﺗﻢ = ﻭ ﻣﺎﺩﻭﻥ ﺃﺗﻢ ﻧ&= #65268;ﺰ ﺯﻣﺎﻧﻰ ﺍﺯ ﻧﺮ&= #65193;ﺑﺎﻥ ﺍﻧﻮﺍﻉ ﮔﻴﺎﻫ&#= 65264; ﻭ ﺣﻴﻮﺍﻧﻰ ﻭ ﺑ= ﺸﺮﻯ </spa= n>ﻭ ﺑﻰ ﻧﻬﺎﻳA= 174; ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﺗﺎ = ﺃﺑﺪﻳّﺖ ﺑﻰ ﺍﻧﺘﻬﺎ' ﺑﺎ= ﻳﺪ ﺧﻮﺩ ﺭﺍ ﺑﺎﻳﻦ = ﻫﻤﺎﻧﻰ ﮐﻤﺎﻟﺎﺕ ﻭ ﺻﻔ&= #65166;ﺕ ﺍﻟﻠﻪ ﺑﺮﺳﺎﻧ&#= 65194;' ﮐﻪ ﺧﻮﺍﻫﻨﺪ ﺭ&= #65203;ﺎﻧﺪ ﭼﻮﻥ ﻓﺮﻣﺎﻥ ﮐ&= #65254; ﻓﻴﮑﻮﻥ ﺍﻟﻬﻰ &= #65165;ﺯ ﺃﺯﻝ ﺗﺎ ﺃﺑﺪ ﺑ= ﻮﺩﻩ ﻭ ﻫﺴﺖ.ﻭﻟﻮ ﺑﻘ= ﻴﻤﺖ ﺗﮑﺮﺍﺭ ﻣﮑﺮﺭ &= #64400;ﺎﺭﻣﺎﻫﺎ ﻭ ﻗﻬﻘﺮﺍﻫﺎ'ﻭ = ﺗﺤﻤّﻞ ﻣﺠﺪﺩ ﻋﺬﺍﺏ ﺯ&= #65255;ﺪﮔﻰ ﻫﺎﻯ ﻧﻮﻋﻰ'ﺩﺭ = ﺟﻬﻨّﻢ ﻳﺎ ﺟﻬﺎﻧﻮﻡ ﺟ&= #65260;ﺎﻥ'ﮐﻪ ﻣﺎ ﺍﮐﻨﻮﻥ ﺩﺭ = ﺁﻥ ﮔﺮﻓﺘﺎﺭ ﻫﺴﺘ&#= 65268;ﻢ . ﻭﮔﺬﺷﺘﻪ ﻫﺎ ﺭ= ;ﺍ ﺩﻳﺪﻩﺍﻳﻢ.ﮔﺮ&#= 64380;ﻪ ﺣﺘﻰ ﺍﺯ ﺍﺣﺘﻤ&= #65166;ﻝ ﺗﮑﺮﺍﺭ ﻣﺠﺪﺩ &= #65153;ﻥ ﺯﻧﺪﮔﻰ ﻫﺎﻯ ﺣ&= #65240;ﻴﺮ ﺭﺍﺩﺭ ﮐﺎﺭﻣﺎ&#= 65259;ﺎ ﺧﺒﺮ ﻧﺪﺍﺭﻳﻢ.&= #64380;ﻮﻥ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ&= #65175;ﺰﮐﻴﻪ ﻧﻔس ﻧﭙﺮﺩﺍﺧ= 5176;ﻪﺍﻳﻢ.<o:p></o:p> ﻫﻨﺮﻣ= ;ﻨﻨﺪﺍﻥ ﻣﺎﺩﻯ ﮐﻪ ﻓﺮﻳ&= #65168; ﺳﺘﺎﻳﺶ ﻧﺎﻇﺮ&#= 65165;ﻥ ﻏﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193;ﺭﺍ ﻣﻴﺨﻮﺭﻧﺪ ﺗﺼ&#= 65262;ﺭ ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ &= #65251;ﻴﮑﻨﻨﺪ.ﻋﻤﻠ= 5166; ﭼﻴﺰﻯ ﺍﺯ ﻣﺮﺍ&= #65175;ﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﺭﺍ ﻧﺪﺍﺭﻧﺪ.ﺑ&= #65248;ﮑﻪ ﺍﺯ ﻧﻔس ﺍﻣّﺎ= 5197;ﻩ ﻭﺁثاﺭ ﺣﻴﻮﺍA= 255;ﻰ ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﭘ&= #1587; ﺍﺑﺪﺍﻉ ﺍﻳﻨﺎ&#= 65253; ﻫﻴﭻ ﻧﻮﺁﻭﺭﻯ &= #65261; ﺑﺮﺗﺮﻯ ﺟﻮﺋﻰ &= #65259;ﻨﺮﻯ ﻧﻴﺴﺖ'ﮐﻔﺶ ﮐﻬ&= #65256;ﻪ ﺍﻳﺴﺖ'ﮐﻪ ﺩﺭ ﺑ= ﻴﺎﺑﺎﻥ ﻧﻌﻤﺖ ﺷﺪﻩ ﺍﺳ&= #65174;.ﻭ ﻧﺎﻇﺮﺍﻥ ﺑﺪﺗ&#= 65198; ﺍﺯ ﺧﻮﺩ ﻫﻨﺮﻣ&= #65256;ﺪ ﺩﺭ ﺁﻟﻮﺩﮔﻰ ﺭ&= #65261;ﺍﻥ'ﺟﻨﺠﺎﻝ ﺍﺑﺪﺍﻉ ﻭ ﺍﮐﺘ&= #65208;ﺎﻑ ﻭﺯﻳﺒﺎﺋﻰ ﻓﻮ&#= 65237; ﺍﻟﻌﺎﺩﻩ ﺳﺮ ﻣ&= #65268;ﺪﻫﻨﺪ. </spa= n>ﻭ ﮐﺎﺭ ﻫﻨﺮA= 251;ﻨﺪﺍﻥ ﺍﻟﻬﻰ'ﺭﺍ ﺟﺰ ﭼ= ﻨﺪ ﺳﺎﻟﻚ ﺑﺎ ﺁﻧﺎ&= #65253;' ﻭ ﻣﺴﺘﻌﺪﺍﻥ ﺍ&= #65255;ﮕﺸﺖ ﺷﻤﺎﺭﻯ ﺳﺘﺎﻳ&#= 65206; ﻧﻤﻰ ﮐﻨﻨﺪ ﮐﻪ = ﺩﺭ ﻭﺍﻗﻊ ﺗﺸﻮﻳﻖ &= #65251;ﻴﮑﻨﻨﺪ'ﺗﺎ ﻫﻤﻪ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﺍﻟﻬﻰ ﻭﺧﻮﺩﺷ&#= 65166;ﻥ' ﮐﻮﺷﺸﻰ ﺑﻴﺸﺘ&#= 65198; ﺩﺭ ﭘﺎﮐﺴﺎﺯﻯ &= #65197;ﻭﺍﻥ'ﻳﺎ ﻫﻤﺎﻥ ﻋﺒﺎﺩﺍ&#= 65173; ﻣﻘﺒﻮﻝ ﺍﻟﻬﻰ &= #65191;ﻮﺩﺭﺍ ﺑﻨﻤﺎﻳﻨﺪ.ﮐﻪ &= #65259;ﻤﭽﻨﺎﻥ ﺍﺯ ﺍﻟﻬﺎﻣﺎﺕ &= #65261; ﺍﻳﺪﻩ ﻫﺎﻯ ﺑﺎ&= #65247;ﺎﺗﺮ ﺑﺎﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺑﺮﺳﺪ. ﮐﻪ</= span> &#= 65259;ﻤﻪ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺩ&#= 65197; ﺍﻳﻦ ﺧﺎﻥ ﻧﻌﻤ&= #65174; ﺍﻟﻬﻰ ﻫﻢ ﺳﻔﺮ&= #65257; ﮔﺮﺩﻧﺪ. ﺍﻳﻨﮑ&= #65258; ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65166;ﺩﻯ ﺍﺯ ﺍﺣﺴﺎس ﻟﺎ &= #65207;ﻌﻮﺭﻯ ﺩﺭﻭﻧﻰ ﺧﻮﺩ ﻣ&= #65268;ﮕﻮﻳﻨﺪ'ﺍﺯ ﻧﻔس ﺍﻣّﺎﺭﻩ = 5153;ﻧﻬﺎ ﺍﺳﺖ.ﮔﺮﭼﻪ ﺧﻮ&= #65193; ﻧﺴﺒﺖ ﺑﺎﺭﻭﺍ&#= 65185; ﺣﻴﻮﺍﻧﺎﺕ ﺣﻘ&#= 65268;ﺮﺗﺮ'ﺑﺮﺗﺮﻯ ﻫﺎﻯ ﺍﻟﻬﻰ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺣ&= #65240;ﺎﺭت هاﻯ ﺷﺪﻳﺪﻯ ﻧ= 5204;ﺒﺖ ﺑﺒﺮﺗﺮﺍﻥ ﺍﻟ&#= 65260;ﻰ ﻭ ﺍﻧﻮﺍﻉ ﻓﻮﻕ = ﺑﺸﺮﻯ ﺩﺍﺭﻧﺪ.ﻭ ﺳﺮﮔ&= #65198;ﻡ ﭼﺮﻳﺪﻥ ﺩﺭ ﻣﺰ&= #65197;ﻋﻪ ﺳﺮﺳﺒﺰ ﺟﻬﺎﻥ'&= #65169;ﻨﺸﺨﻮﺍﺭ می ﭙﺮﺩﺍﺯﻧﺪ. &#= 65261; ﭼﻮﻥ ﺧﺮ ﻣﺪﺍﺭ'= ﭼﺸﻢ ﺑﺴﺘﻪ ﺑﺪﻭﺭ ﺧ&= #65262;ﺩ ﻣﻴﮕﺮﺩﻧﺪ' ﻭ ﺧ= ﻴﺎﻝ ﺭﻫﺮﻭﻯ ﻭ ﺍﺑﺪ&= #65165;ﻉ ﻭ ﻫﻨﺮﻧﻤﺎﺋﻰ &= #65251;ﻰ ﮐﻨﻨﺪ. ﻫﺮﭼﻪ ﺩ= ﺭﺑﺎﺭﻩ ﻫﻨﺮﻣﻨﺪ ﻣﻴﮕ&#= 65262;ﺋﻴﻢ ﺻﺪ ﺑﺮﺍﺑﺮ ﺩﺭ = ﺑﺎﺭﻩ ﻧﺎﻇﺮﺍﻥ ﻫﻨﺮ&#= 65263; ﺑﺎﻳﺪ ﮔﻔﺖ'ﻭ ﺣ= ﻘﻴﺮﺗﺮﺍﻥ ﺭﺍ ﺳﺘﺎﻳﺶ ﻣﻴ&= #64401;ﻨﻨﺪ'ﮐﻪ ﻣﺰﻳﺪ ﺣﻘﺎﺭﺕ &= #65191;ﻮﺩ ﻭ ﻫﻨﺮﻣﻨﺪﺍﻥ &= #65191;ﻮﺩ ﻣﻴﺸﻮﻧﺪ.<o:p></o:p> ﻫﻨﺮﻣﻨ= ﺪ ﻣﺎﺩﻯﺘﻤﺮﻳﻦ &#= 65261; ﺗﺼﺤﻴﺢ ﮐﺎﺭ ﺧ&= #65262;ﺩ ﻣﻴﮑﻨﺪ. ﻭﻟﻰ ﺗ= ﻨﺰﻳﻞ ﺍﻟﻬﺎﻣﺎﺕ ﻭﺟ&#= 65262;ﻫﺮ ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ'= ﻭﺣﺪس ﻭﺷﻬﻮﺩﻯ ﺭﺍ ﻧ&= #65194;ﺍﺭﻧﺪ.ﮐﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺍ&#= 65247;ﻬﻰ ﻣﺪﺍﻡ ﺩﺭ ﺻﺪﺩ = ﺗﻤﺮﻳﻦ ﻭﺗﻨﺰﻳﻞ ﻭﻣﺎ&#= 65193;ﻯ ﮐﺮﺩﻥ ﻫﺮ ﺩﺍﺩ&= #65257; ﺟﺪﻳﺪ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ ﻫﺴﺘﻨﺪ.ﻫﻨﺮﻣ&#= 65256;ﺪﺍﻥﻤﺎﺩﻯ ﺳﻌﻰ ﺩﺭ ﻧ᥺= 4;ﺎﻡ ﺩﺍﺩﻩ ﻫﺎﻯ ﺟﺪ&= #65267;ﺪﻯ ﻣﻴﮑﻨﻨﺪ'ﮐﻪ ﺳ&= #65198;ﺍﺳﺮ ﺍﺭﺍﺩﻯ ﻭ ﺍﺯ ﻣ= ﺤﻞ ﺳﻄﺢ ﺩﺭﻙ ﻗﺒﻠ&= #65264;'ﻭ ﻗﺪﺭﺕ ﻫﻨﺮﻧﻤ&#= 65166;ﺋﻰ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﻣﻴﺒﺎﺷﻨﺪ.ﺩﺭ &= #65187;ﺎﻟﻴﮑﻪ ﺩﺭ ﻫﻨﺮﻣﻨﺪﺍ&#= 65253; ﺍﻟﻬﻰ'ﺍﻟﻬﺎﻡ &= #65261;ﺣﺪس ﻭ ﺷﻬﻮﺩ ﺩﺭﺳﺖ = ﻟﺎ ﺷﻌﻮﺭﻯ ﻭ ﺑﻰ ﺍ= ﺭﺍﺩﮔﻰ ﺩﺍﺭﻧﺪ.ﭼﻮﻥ ﺩ&= #65197; ﺗﺴﻠﻴﻢ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65170;ﺎﺷﻨﺪ'ﮐﻪ ﻣﻨﺠﺮ ﺑﺪﺭﻳﺎ&#= 65235;ﺖ ﺍﻟﻬﺎﻣﺎﺕ ﺟﺪ&#= 65267;ﺪ ﺑﺮﺗﺮﻯ &#= 65251;ﻴﮕﺮﺩﻧﺪ.ﻟﺎ ﺷﻌﻮﺭﻯ ﻭ ﺗﻠﻘ&= #65166;ﺋﻴّﺖ ﻭﻫﺮ ﻃﻮﺭ ﮐﻪ ﺷ= ﺪ' ﻭ ﺍﺻﻄﻠﺎﺣﺎ ﺍ&= #65199; ﺍﻳﻦ ﮔﻮﻧﻪ ﻫﻨ&= #65198; ﻣﻌﻨﻰ ﻋﻘﻠﻰ ﻭ = ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧﺪ. ﮔﺮﭼ&= #65258; ﻣﻌﻨﻰ ﻧﻔﺴﺎﻧ&#= 65264; ﻭﺣﻴﻮﺍﻧﻰ ﺭﺍ &= #65193;ﺍﺭﻧﺪ.<o:p></o:p> ﺍ= ﺩﮐﺎﺭ ﺃﻟﻮﻥ ﭘﻮ ﻣﻴﮕ&= #65262;ﻳﺪ'ﮐﺎﺭ ﻫﻨﺮﻯ ﺩﺭ ﺗﻮﺟ&= #65268;ﻪ ﺁﮔﺎﻫﺎﻧﻪ ﻭ ﺗ&= #65256;ﻈﻴﻢ ﻋﻘﻠﻰ ﻧﻴﺴﺖ. ﺑ= ﻠﮑﻪ ﺳﺮﺍﺳﺮ ﺗﺤﻘﻖ &= #65193;ﺍﺩﻥ ﻣﺎﺩﻯ'ﺩﺭ ﺳﺎﺧ&= #65176;ﻦ ﻭ ﺍﺟﺮﺍ ﺍﺳﺖ.ﻭ= ﺑﺪﻭﻥ ﺍﻳﻨﮑﻪ ﺍﺯ ﻗﺒ&= #65246; ﺍﻳﺪﻩ ﺍﻯ ﺩﺭ ﻫ= ﻨﺮﻣﻨﺪ ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻫ= ﺮ ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263;'ﭼﻨﻴﻦ ﺑﺪﻭﻥ ﺍﻃﻠﺎﻉ &= #65239;ﺒﻠﻰ ﺍﺯ ﺍﻳﺪﻩ ﻗﺒﻠ&= #65264; ﻧﻴﺴﺖ.ﮔﺮﭼﻪ ﺍ&= #65267;ﺪﻩ ﻫﺎﻯ ﺍﺯ ﻋﻘﺪﻩ = ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﺩﺍﺭﺩ .= ﺑﻘﻮﻝ ﺍﺩﻳﺴﻮﻥ ﻣﺨﺘ&#= 65198;ﻉ ﺩﻩ ﻫﺎ ﺩﺳﺘﮕﺎ&= #65257; ﺟﺪﻳﺪ'ﮐﻪ ﻣﻴﮕ&= #65262;ﻳﺪ ﺑﺪﻧﺒﺎﻝ ﻫﺮ ﻓ&= #64401;ﺮﻯ ﮐﻪ ﺭﻓﺘﻢ'ﮐﻪ ﺗ= ﺤﻘﻖ ﺁﻥ ﺑﺪﻫﻢ ﺳﺮ ﺍ= ﺯ ﻳﻚ ﮐﺸﻒ ﺟﺪﻳﺪ = ﺩﺭﺁﻭﺭﺩﻡ.ﮐﻪ ﺍﺯ ﺁﻥ ﺗﺼﻮﺭﻯ = ﻫﻢ ﻧﺪﺍﺷﺘﻢ.ﻭ ﺍﻳ&= #65254; ﻧﻤﻮﻧﻪ ﻫﺮ ﺍﺑ&= #65194;ﺍﻉ ﻣﺎﺩﻯ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ.ﮐﻪ ﺑﺴﻄﺢ ﺑﺎﻟﺎﺗ&#= 65198;ﺍﻟﻬﻰ ﻧﻤﻴﺮﺳﺪ.ﻭﻟﻰ &= #65251;ﺪﺑّﺮﺍﻥ ﺍﻟﻬﻰ ﻣﺨﺘﺮﻋ&#= 65268;ﻦ ﻭﻣﮑﺘﺸﻔﻴﻦ ﺭ&#= 65165; ﺑﺴﻮﻯ ﮐﺸﻔﻴّ= 5166;ﺗﻰ ﺳﻮﻕ ﻣﻴﺪﻫﻨﺪ'&= #64400;ﻪ ﺗﮑﺎﻣﻞ ﺧﻮﺩ ﻣ&= #65192;ﺘﺮﻉ ﻧﻴﺴﺖ.ﻭ ﺍﻟّﺎ &= #65259;ﻨﺮﻣﻨﺪﺍﻥ ﺍﻟﻬﻰ ﺩﺭ ﻋﻴﻦ = ﺑﻰ ﺍﺭﺍﺩﮔﻰ ﻭ ﺗﺴ&= #65248;ﻴﻢ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺧﻮﺩ' ﻫﻤﭽﻨﺎﻥ = ﺩﺍﺭﺍﻯ اﺭﺍﺩﻩﺍﻯ اﻟA= 260;ﻰ ﻫﺴﺘﻨﺪ'ﮐﻪ ﻣﻴ&= #65176;ﻮﺍﻧﻨﺪ ﺍﻳﺪﻩ ﻫﺎﻯ ﺍﻟ&= #65260;ﺎﻣﻰ ﺧﻮﺩﺭﺍ ﺗﻨﺰﻳ&#= 65246; ﻣﻨﻄﻘﻰ ﺑﺮﺍﻯ &= #65193;ﻳﮕﺮﺍﻥ ﺑﺪﻫﻨﺪ.ﭼﻪ ﺳﻤ&= #65170;ﻮﻟﻴﻚ ﺑﮕﻮﻳﻨﺪ'ﻭ ﻳﺎ = ﺣﺘﻰ ﺑﺼﻮﺭﺕﻗﺎﻧﻮ= 5253; ﻣﺤﺪﻭﺩ ﺩﺭﺁﻭ&#= 65197;ﻧﺪ. ﮐﻪ ﺩﺭ ﺣﻘﻴﻘﺖ = ﻫﻤﻪ ﺍﻣﻮﺭﺍﻳﻦ ﭼﻨ&#= 65268;ﻦ ﻗﺎﻧﻮﻥ ﻣﺤﺪﻭ&#= 65193; ﻭﮐﻠّﻰ ﻧﻴﺴﺖ &#= 65199;ﻳﺮﺍ ﻫﺮ ﺃﻣﺮﻯ ﺩﺭ ﻫ= ﺮ ﻣﻮﺟﻮﺩﻯ ﻭﻣﻮ&#= 65183;ﻮﺩﻳّﺘﻰ ﺷﺮﺍﻳﻂ ﺧﺎﺹ ﺧ&= #65262;ﺩﺭﺍ ﺩﺍﺭﺩ.ﮐﻪ ﺗﻨﻬ&= #65166; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65175;ﺸﺨﻴﺺ ﺗﻔﺎﻭﺗﻬﺎ ﻭ ﻧ&= #65268;ﺎﺯﻫﺎﻯ ﻣﺘﻔﺎﻭﺕ ﺁﻧﺎ&#= 65253; ﺭﺍ ﻣﻴﺪﻫﻨﺪ. ﻭ= ﻧﻪ ﻳﻚ ﻗﺎﻧﻮﻥ ﻋﺎ&= #65249; ﻭ ﮐﻠّﻰ ﻭ ثاﺑ= 5174;. ﺍﻣﺎ ﺭﺍﺑﻄﻪ ﻫ&= #65256;ﺮﻣﻨﺪﺍﻥ ﻣﺎﺩﻯ ﺩﺭ ﮐﺎﺭ = ﻫﻨﺮﻯ' ﺩﺭ ﻣﮑﺘﺐ ﺃﻧﺎ&= #65247;ﻴﺰﺭﻭﺍﻧﻰ ﻭ ﺗﺤﻠﻴﻞ ﺭﻭﺍ&= #65255;ﺸﻨﺎﺳﻰ ﭼﻮﻥ ﻓﺮﻭﻳﺪ' ﻋ= ﻤﻞ ﻫﻨﺮﻯ ﻭ ﻓﻨّﻰ &= #65261; ﺗﮑﻨﻴﮑﻰ ﺭﺍ'ﻧ&= #65176;ﻴﺠﻪ ﺗﺠﺎﺭﺏ ﺷﺨﺺ ﻣ&= #65268;ﺪﺍﻧﻨﺪ'ﮐﻪ ﺍﻟﻬﺎﻡ ﺍﻟﻬی &#= 65256;ﻤﻴﺒﺎﺷﺪ.ﻭﻟA= 264; </spa= n>ﺗﺠﺎﺭﺏ ﺷﺨʌ= 10; ﻧﺘﻴﺠﻪ ﻫﻤﺎﻥ ﺳﺎﻳﺒﺮ&#= 65255;ﻴﺘﻴﮑﻬﺎﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65197;ﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ ﺍﺳﺖ'ﮐﻪ ﺑﺮﺣﺴ&= #65168; ﻣﻨﺎﻓﻊ ﻳﺎ ﻫﺮ = ﭘﻴﺶ ﺁﻣﺪﻯ ﺃﻧﺪﻭﺧ&#= 65176;ﻪ ﺷﺪﻩ'ﻭ ﺭﺑﻄﻰ ﺑ= ﮑﺎﺭ ﻋﻘﻞ ﻭ ﺍﺻﺎﻟﺖ = ﻫﺪﻑ ﺗﮑﺎﻣﻠﻰ'ﭼﻪ ﺭ&= #65203;ﺪ ﺑﺎﻟﻬﻰ ﻧﺪﺍﺭ&#= 65193;.ﻭﻟﻰﺳﺎﻟﻚ ﺩﺭ ﺩﻭﺭﻩ ﺳﻠﻮ&= #65241; ﻭﺩﺭﻭﻥ ﮔﺮﺍﺋ&#= 65264;' ﺑﺠﺎﻯ ﮐﺎﺭﺑﺮ&#= 65193; ﺍﻳﻦ ﺗﺠﺎﺭﺏ ﺯ&= #65255;ﺪﮔﻰ ﺭﻭﺣﻰ ﺧﻮﺩ'ﻫﻤ&= #65258; ﺁﻧﻬﺎﺭﺍ ﺗﺎ ﺁ&= #65255;ﺠﺎ ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ'&= #64344;ﺎﮐﺴﺎﺯﻯ ﻭ ﺗﺨﻠﻴﻪ ﻣﻴﻨ&= #65252;ﺎﻳﻨﺪ ﺗﺎ ﺑﺠﺎﻯ ﺁﻥ ﺁ= ثاﺭ ﺗﺠﺎﺭﺏﺍﻟﻬﻰ &#= 65175;ﺮ ﭘﻴﺮ ﺍﻟﻬﻰ' ﻭﻣ= ﺮﺑّﻴﺎﻥ ﺍﻟﻬﻰ ﻭ ﻣﺪﺑّ&#= 65198;ﺍﻥ ﺍﻟﻬﻰ ﺭﺍ ﺑﮕﺬ&= #65165;ﺭﺩ.ﻭﺳﺮﻣﺎﻳ= 5258;ﻫﺎﻯ ﮔﺬﺷﺘﻪ ﭘﻮﺳﻴ&#= 65194;ﻩﺭﺍ ﻧﻮﺳﺎﺯﻯ ﻣﻰ ﮐ&= #65256;ﻨﺪ.ﮐﻪ ﺑﺎﻳﺪ ﺍﺳﺎس ﮐ&#= 65166;ﺭ ﻧﻴﺮﻭﻣﻨﺪﻯ ﺭ&#= 65165; ﭘﺎﻳﻪ ﮔﺬﺍﺭﻯ &= #64400;ﻨﻨﺪ.ﮐﻪ ﻫﻤﻴﺸﻪ ﺑﺎ ﺗﺨ&= #65248;ﻴﻪ ﻭ ﺗﺤﻠﻴﻪ ﺗﺎ ﺗ= ﺠﻠﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧ&#= 65258; ﺍﻟﻬﻰ ﺍﺳ= ;ﺖ. ﺯﻳﺮﺍ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﺑﺨﺼﻮﺹ ﻏﻴﺮﺳ&#= 65166;ﻟﮑﺎﻥ'ﻭ ﺑﻮﻳﮋﻩ ﻫﻨﺮﻣ&#= 65256;ﺪﺍﻥ ﺁﻟﻮﺩﻩ ﺭﻭﺍﻥ'&= #65193;ﺍﻧﺴﺘﻪ ﻳﺎ ﻧﺪﺍﻧﺴﺘﻪ' = ﺩﺭ ﻳﮑﻰ ﺍﺯ ﺳﻄﻮﺡ = ﺑﻴﻤﺎﺭﻯ ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﻗ&= #65198;ﺍﺭ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻗﺴ&= #65252;ﺖ ﻣﺤﺴﻮس ﺁﻧﺮﺍ &#= 65169;ﻴﻤﺎﺭﻯ ﻫﺎﻯ ﻋﺼﺒﻰ( نِورز) ﻣﻴﮕﻮ᥾= 7;ﻨﺪ.ﻭ ﻟﺬﺍ ﺁثاﺭ ﻫﻨ= 5198;ﻯ'ﻭ ﻫﺮ ﮐﺎﺭ ﺩﻳﮕﺮ = ﺍﻧﺴﺎﻥ ﺩﺭ ﭘﻨﺪﺍﺭ ﻭﮔ&= #65236;ﺘﺎﺭ ﻭﮐﺮﺩﺍﺭ ﻭ ﺭﻓ&= #65176;ﺎﺭﻫﺎ' ﻫﻤﮕﻰ ﺍﺯ ﻳﻚ ﻧ= ﻮﻉ ﺗﻨﻔّﺶ ﻭﺑﺮﻭ= 5199; ﻭ ﺗﺨﻠﻴﻪ ﺁثا= 5197; ﻣﻨﻔﻰ ﺍﻳﻦ ﻣﺸ&= #64401;ﻠﺎﺕ ﺭﻭﺍﻧﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﮔﻮﺋﻰ ﻫﻨﺮ ﺑﺮﺍﻯ ﺑﻴ&= #65252;ﺎﺭﺍﻥ ﺭﻭﺍﻧﻰ ﻳﻚ ﺩﺍ&= #65197;ﻭ ﻭﺩﺭﻣﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﮐﻪ ﭘﺰﺷﮑﺎﻥ ﺭﻭﺍ&#= 65253; ﺩﺭﻣﺎﻥ'ﺑﻴﻤﺎ&#= 65197;ﺍﻥ ﻧﺴﺒﺘﺎ ﮐﻢ ﺁﺭ&= #65165;ﻡ ﮔﺮﻓﺘﻪ ﺭﺍ'ﺑﺴ&= #65262;ﻯ ﻫﻨﺮﺗﺸﻮﻳﻖ ﻣ&#= 65268;ﮑﻨﻨﺪ.ﮐﻪ ﺷﻔﺎﻯ ﺁﻧﻬﺎ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ.ﺩﺭ ﻭﺍﻗﻊ = ﻣﺎﻧﻨﺪ ﻫﺮ ﺑﺎﺯﻯ ﻭ ﺳﺮ= ﮔﺮﻣﻰ ﺍﺳﺖ.ﮐﻪ ﺍﻧﺴﺎ&= #65253; ﺭﺍ ﺍﺯ ﺧﻮﺩ ﻭﻣ= ﺸﮑﻠﺎﺗﺶ ﺑﻴﺮﻭﻥ ﻣﻴﺒﺮ&#= 65193;.ﮔﻮﺋﻰ ﮐﻮﺩﮐﺎﻥ ﺩﺭ ﺑ&= #65166;ﺯﻯ ﮔﻮﺷﻰ ﺧﻮﺩ' ﺁث&= #1575;ﺭ ﻣﻨﻔﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺧﻮﺩﺭﺍ'ﺍﺯ ﺗﻮ&= #65247;ﺪﺍﺕ ﭘﻴﺸﻴﻦ ﺍﺯ ﺧﻮ&= #65193; ﺑﻴﺮﻭﻥ ﻣﻰ ﮐﻨ&= #65194;. ﻭﻧﻮﻋﻰ ﺷﻔﺎﻯ &= #65219;ﺒﻴﻌﻰ ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺩ&= #65197; ﺯﻧﺪﮔﻰ ﺑﻴﺮﻭ&#= 65255;ﻴﻤﺎﺩﻯ ﺍﺑﻦ ﺑﺎﺯﻯ ها &#= 64400;ﻤﺘﺮ ﻭ ﺑﻰ ﺃثر' ﺩﺭ ﺁ= ﺭﺍﻡ ﮐﺮﺩﻥ ﻣﺴﺘﻌﺪ&#= 65165;ﻥ ﺭﻭﺍﻧﻰ ﻫﺴﺘﻨ&#= 65194;.ﺑﺨﺼﻮﺹ ﺑﺎﺯﻯ ﻫﺎﺋﻰ ﺩ&= #65197; </spa= n>ﺯﻧﺪﮔﻰ ﮐﻪ A= 165;ﮐثرﺍ ﺩﺭﺟﺎﺗﻰ ﮔﻨﺎ&#= 65257; ﻭ ﺳﺘﻤﮑﺎﺭﻯﺒ&#= 65268;ﺸﺘﺮ ﺑﺨﻮﺩ ﻭ ﺩﻳﮕﺮ&= #65165;ﻥ ﺍﺳﺖ.ﻭﻣﺰﻳﺪ ﺑ&= #65198;ﻋﻠّﺖ ﻭ ﺑﻴﻤﺎﺭﻳﻬﺎ&#= 65263; ﺩﺭﻭﻧﻰ ﻣﻴﺸﻮ&#= 65255;ﺪ. ﻭﺍﻟّﺎ ﺍﻧﺴﺎ= 5253; ﺳﺎﻟﻚ ﺑﺪﻭﻥ ﻫ&= #65198; ﺳﺮﮔﺮﻣﻰ'ﺟﺰ ﺗ&= #65252;ﺮﮐﺰ ﻭﺗﻮﺳّﻞ ﻋﺒﺎ= 5193;ﻯ ﺑﺎ ﺭﺍﺑﻄﻪ ﺍﻟ&= #65260;ﻰ'ﺯﻣﻴﻨﻪ ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭ&#= 65165;ﻥ ﺧﻮﺩ ﺭﺍﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﻭ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ'ﮐﻪ ﻫﻤﭽﻨﺎﻥ ﻤﻄﻠ&#= 65240;ﺎ ﭘﺎﮐﻰ ﺭﻭﺍﻥ<sp= an dir=3DLTR> </spa= n>ﻧﺪﺍﺭﻧﺪ.ﺳʋ= 98;ﮔﺮﻣﻰ ﺁﻧﻬﺎ ﺑﺎﺯ ﻫﻤ&= #65166;ﻥ ﺗﻤﺮﮐﺰﺍﺕ ﻋﺒ&#= 65166;ﺩﻯ ﺩﺭ ﺗﻮﺳّﻞ ﺩﺭ &= #65193;ﺍﺩﻩ ﻫﺎﻯ ﺷﻬﻮﺩﻯ'ﻭ = ﻳﺎ ﺣﺪ ﺃﻗﻞ ﺩﺭ ﺗﻨ= ﺰﻳﻞ ﻫﺮﭼﻪ ﺑﻬﺘﺮ ﺩ&= #65165;ﺩﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﺑﺮ&= #65165;ﻯ ﺩﻳﮕﺮﺍﻥ.ﻋﻤﻠ&#= 65166; ﻧﻪ ﻓﻘﻂ ﻓﺴﺎﺩ = ﺟﺪﻳﺪﻯ ﺩﺭ ﺭﻭﺍﻥ ﺧﻮﺩ = ﻧﻤﻴﺴﺎﺯﻧﺪ'ﮐ&#= 65258; ﭘﺎک ﺴﺎﺯﻯ ﺁﻧ&#= 65260;ﺎ ﺩﺭ ﺭﻭﺍﻥ ﺍﺩﺍ&= #65251;ﻪ ﺩﺍﺭﺩ ﮐﻪ ﺁﻧﺮ&= #65165;(ثوﺍﺏ ﺫﺧﻴﺮﻩ ﺁﺧﺮﺕ)&= #65251;ﻴﮕﻮﺋﻴﻢ. ﮐﻪ ﮐﺮﺍﻣﺎﺕ ﺑ&= #65166;ﻟﻔﻌﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺑﻴﺸﺘﺮ ﻭﺑﻬﺘ&#= 65198;ﻯ'ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺩ&= #65197; ﺗﻮﻟﺪ ﻓﺼﻞ ﺑﺎ&= #1604;اﺘﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﻨﺪ ﺑﻮﺩ.ﮐﻪ ﺑﺎ ﮐﺮ= ﺍﻣﺎﺕ ﺑﻴﺸﺘﺮﻯ ﺒﺠﻬ&#= 65166;ﻥ ﺑﺎﺯﻣﻴﮕﺮﺩﻧ= 5194; ﻭﺭﺍﻩ ﺃﺑﺪﻯ ﺭ&= #65165; ﻣﻴﺮﻭﻧﺪ.<o:p></o:p> ﻫﻨﺮ ﺑﻨ= ;ﻈﺮ ﻓﺮﻭﻳﺪ ﺣﺎﻟﺎ&#= 65173; ﻋﺎﻃﻔﻰ ﻭ ﺗﺠﺎ&= #65197;ﺏ ﻭﺍﻗﻌﻰ ﻭﻟﻰ ﻣ&= #65166;ﺩﻯ ﻫﺴﺘﻨﺪ.ﮐﻪ ﻳﺎ = ﺧﺎﻃﺮﺍﺕ ﮐﻮﺩﮐﻰ'ﺍﺻﻞ ﻫ&= #65256;ﺮ ﺭﺍ ﺑﺮﺍﻯ ﻫﻨﺮ&= #65251;ﻨﺪ ﻣﻴﺴﺎﺯﻧﺪ. ﻳﻌ&= #65256;ﻰ </spa= n>ﻫﺪﻓﻰ ﻃﺒﻴʌ= 28;ﻰ ﻭﻣﻨﺎﺳﺐ ﺳﻄﺢ &= #65175;ﮑﺎﻣﻞ ﺭﻭﺣی ﺪﺍﺭﻧﺪ. &= #65169;ﻴﻤﺎﺭﻳﻬﺎﻯ ﻋﺼﺒﻰ ﻧﻮﺭﻭﺯ&#= 65263; ﺑﻨﻈﺮ ﻓﺮﻭﻳﺪ'&= #65267;ﻚ ﺟﺎﻧﺸﻴﻦ ﻏﻴﺮ&#= 65251;ﺴﺘﻘﻴﻢ'ﺑﺠﺎA= 263; ﻳﻚ ﻭﺳﻴﻠﻪ ﻣﺴ&= #65176;ﻘﻴﻢ'ﻣﻮﺭﺩ ﻧﻴﺎﺯ ﺑﺮﺍﻯ ﺍ&= #65207;ﺒﺎﻉ ﺑﻮﺩﻩ ﻭ ﻫﺴﺖ. ﭘ= ;س ﻫﻨﺮﺩﺭﺍﻳﻦ ﻧ&#= 65224;ﺮ ﺻﺎﺋﺐ ﻓﺮﻭﻳﺪ' = ﺑﻴﺎﻥ ﮐﻨﻨﺪﻩ ﻧﻮﻋﻰ &= #65165;ﺯ ﻧﻘﺺ ﻭ ﺧﻄﺎ ﻭ ﺗ= ;ﻌﻠﻞ ﻭ ﺑﻬﺎﻧﻪ'ﻳﺎ ﺑ= ﺮﺍﻯ ﺩﻓﻊ ﮔﻨﺎﻩ ﺍﺯ = ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ</sp= an>. ﮐﻪ ﻣﻴﺘﻮﺍ= ;ﻥ ﺁﻧﺮﺍ ﮐﻮﺭﻯ ﺍ&= #65197;ﺍﺩﻯ ﺧﻮﺍﻧﺪ'ﺑﺎﺩﺍ&#= 65207;ﺘﻦ ﭼﺸﻢ ﻫﻤﭽﻨﺎﻥ &= #65193;ﺭ ﻋﻤﺎ ﻫﺴﺘﻨﺪ.ﺯ&= #65267;ﺮﺍ ﺩﺭ ﺗﺴﻠﻴﻢ ﻧﻔ&= #1587; ﺍﻣّﺎﺭﻩ ﭘﺎﮐ= 5204;ﺎﺯﻯ ﺍﺯ ﻣﻌﺎﻳﺐ ﻧﺸ&= #65194;ﻩ'ﻭﺍﺯ ﺑﻴﻤﺎﺭﻫﺎﻯ ﺭ&#= 65261;ﺍﻧﻰ ﻧﻮﻉ ﺣﻴﻮﺍﻧﻰ &= #65261; ﺣﺘﻰ ﻧﻮﻉ ﺑﺸﺮ&= #65263;ﺮﻫﺎﺋﻰ ﻧﺪﺍﺭﻧﺪ.ﺍﻟﺒ&#= 65176;ﻪ ﻓﺮﻭﻳﺪ ﻧﻤﻰ ﺧ&= #65262;ﺍﻫﺪ ﺍﺭﺯﺵ ﻫﻨﺮ ﺭﺍ'= ﺑﺎ ﺭﺍﺑﻄﻪ ﺑﺎ ﺑﻴ&= #65252;ﺎﺭﻳﻬﺎﻯ ﻋﺼﺒﻰ ﮐﻢ ﮐﻨﺪ.= ﻭ ﺁﻧﺮﺍ ﭼﻮﻥ ﻫﺮ = ﺩﻳﻦ ﻏﻴﺮ ﺳﻠﻮﮐﻰ ﻭ = ﻫﺮ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻯ'&= #65261; ﺣﺘﻰ ﻫﺮ ﻋﻠﻢ ﺳ= ﺘﻤﮑﺎﺭﻯ ﭘﺮ ﺁﺯﺍﺭ ﺯﻳﺮ&= #65165; ﺑﺎﻟﺄﺧﺮﻩ ﻫﻨ&#= 65198; ﺭﺍ ﻧﻮﻋﻰ ﺩﺍﺭ&= #65261; ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﺩ&= #65267;ﻦ ﻗﺸﺮﻯ ﻭﻫﺮ ﻣﺬ&= #65259;ﺐ ﺁﻧﻰ ﻭ ﻧﻴﺰ ﻓﻠ= ﺴﻔﻪ ﻫﺎﻯ ﻣﺎﺩﻯ ﭼﻨ&= #65268;ﻦ ﺷﻔﺎﺋﻰ ﺭﺍ ﻧﺪ&= #65165;ﺭﺩ. ﮐﻪ ﺳﺮﺍﺳﺮ ﻋﻘ&= #65194;ﻩ ﭘﺮﻭﺭﻯ ﺑﻴﺸﺘ&#= 65198; ﺑﺮﺍﻯ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﻣﻴﺒﺎﺷﺪ. ﻓﺮﻭ&= #65267;ﺪ ﺩﺭ ﻋﻘﻞ ﺧﻮﺩ ﺍ= ﺯ ﺁثاﺭ ﻟﺌﻮﻧﺎA= 197;ﺩ ﺩﺍﻭﻧﭽﻰ ﻫﻨﺮ&#= 65251;ﻨﺪ ﻭﻧﻘّﺎﺵ ﺍﻟﻬ= 5264; ﻭ ﺍﺯ ﺑﺮﺭﺳﻰ ﺧ= ﺎﻃﺮﺍﺕ ﻭ ﺁثاﺭ ﺩﺍﻭﻧ= 4381;ﻰ' ﺩﻳﮕﺮ ﻣﻄﺎﻟﻌ&#= 65166;ﺕ ﺗﺎﺭﻳﺨﻰ ﻣﻴﮕ&#= 65262;ﻳﺪ ﮐﻪ ﺩﺍﻭﻧﭽﻰ ﺩ&= #65197; ﮐﻮﺩﮐﻰ ﺩﻭﭼﺎ&#= 65197; ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65255;ﻰ ﺷﺪﻩ ﺑﻮﺩ.ﮐﻪ ﻋ= ﺎﻗﺒﺖ ﭘﻨﺎﻩ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﻫﻨﺮ ﺩﺍﻧﺴﺘﻪ &= #65165;ﺳﺖ ﺍﻟﺒﺘﻪ ﻣﻤﮑﻦ &= #65165;ﺳﺖ'ﻏﻴﺮ ﺍﺯ ﻫﻨﺮ ﻧﻴﺰ ﺍ= ﻧﺴﺎﻧﻰ ﺭﺍ ﺑﺴﻮﻯ ﺍﻣﻮ&= #65197; ﺩﻳﮕﺮﻯ ﺳﻮﻕ ﺑ&= #65194;ﻫﺪ ﮐﻪﺷﻔﺎﻯ ﻣﺸﮑ&#= 65248;ﺎﺕ ﺭﻭﺍﻧﻰ ﺧﻮﺩﺭ&#= 65165; ﻣﻴﺨﻮﺍﻫﺪ ﺭﻓ&#= 65226; ﮐﻨﺪ ﮐﻪ ﺩﺍﻭﻧ&= #64381;ﻰ ﺩﺭ ﮐﻠﻴﺴﺎ ﻭ ﻧ= ﻘّﺎﺷﻰ ﻫﺎﻯ ﻣﺬﻫﺒﻰ ﺧ&= #65262;ﺩ'ﺍﺯ ﻫﺮﺁﻧﭽﻪ ﮔﺬﺷ&#= 65176;ﮕﺎﻥ ﺍﺯ ﺁﺋﻴﻦ ﺩﻳﻦ = ﻣﺴﻴﺢ ﺍﻓﺴﺎﻧﻪ ﺳﺎﺧ&#= 65176;ﻪ ﺑﻮﺩﻧﺪ ﻫﻢ ﺍﺯ = ﺩﻳﻦ ﻭﺭﺯﻯ ﺳﻠﻮﮐﻰ'&= #65261; ﻫﻢ ﺍﺯ ﻧﻘﺎﺷﻰ = ﺑﺎ ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﻭ ﺍﻟﻬﻰ ﺧﻮﺩ ﺁ= ثاﺭ ﺟﺎﻭﻳﺪﺍﻥ ﺭﺍ &= #65169;ﻮﺟﻮﺩ ﺁﻭﺭﺩ ﻭ ﺷﻔﺎﻯ = ﺭﻭﺍﻥ ﺍﻭ'ﻧﻴﺰ ﺑﺪﺗﺮ = ﻧﺸﺪﻥ ﻭ ﻫﻢ ﺑﺮﺍﻯ ﺗﻮ= ﻟﺪ ﺑﻬﺘﺮ ﻧﺴﺦ ﺑﺸ&= #65198;ﻯ ﺑﻌﺪﻯ ﺧﻮﺩ'ﻣﺤ&= #65268;ﻂ ﺁﺭﺍﻡ ﻓﮑﺮﻯ ﻭ = ﺍﻋﺘﻘﺎﺩﻯ ﺍﻳﺠﺎﺩ ﮐﺮﺩﻩ &= #65165;ﺳﺖ. ﺍﻟﺒﺘﻪ ﺍﺯ ﺩﻳ&= #65194; ﺩﻳﮕﺮﺍﻥ ﺭﻭﺍ&#= 65253; ﺷﻨﺎس ﻣﺎﺩﻯ' ﺭ&= #65165;ﺑﻄﻪ ﻫﻨﺮ ﺑﺎ ﻋﻘﺪﻩ = ﺍﻭﺩﻳﺐ ﻓﺮﻭﻳﺪ ﻣﻄﺮﺡ &= #64400;ﺮﺩﻩﺍﻧﺪ.ﮐﻪ ﭼﻮﻥ ﺑﻤﺎﺩﺭﺵ &= #65169;ﺮﺣﺴﺐ ﺍﻓﺴﺎﻧﻪ ﻳﻮﻧ&#= 65166;ﻧﻰ ﺍﻭﺩﻳﺐ ﺭﺍﺑﻄ&#= 65258; ﺯﻳﺎﺩ ﺩﺍﺷﺖ ﻭ&= #64380;ﻮﻥ ﺩﺭ ﺷﮑﺴﺖ ﺭﺍﺑ&= #65220;ﻪ ﺟﻨﺴﻰ ﻣﻌﻴﻨﻰ'&= #65169;ﺎ ﺯﻧﻰ ﺩﻭﭼﺎﺭ ﺷ&= #65194; ﺗﻤﺎﻳﻞ ﺑﻬﻢ ﺟ&= #65256;س ﮔﺮﺍﺋﻰ ﭘﻴﺪﺍ &= #64400;ﺮﺩ.ﮐﻪ ﺑﺎ ﻣﺮﻳﺪﺍﻥ ﺧ&= #65262;ﺩ ﺩﺍﺷﺖ.ﻭ ﺍﺯ ﺗﺎ= ﺑﻠﻮﻯ ﻟﺒﺨﻨﺪ ﻣﻮﻧﺎ&#= 65247;ﻴﺰﺍ ﺍﻳﻦ ﺗﻔﺴﻴﺮ ﺭ&= #65165; </spa= n>ﺩﺭﻳﺎﻓﺖ ﮐʋ= 98;ﺩﻩﺍﻧﺪ. ﺍﻟﺒﺘﻪ ﻣﺎ ﻧﻤ&= #65268;ﺪﺍﻧﻴﻢ'ﮐﻪ ﺩﺍﻭﻧﭽﻰ ﭼﻪ ﻓ&= #64401;ﺮ ﻣﻴﮑﺮﺩﻩ ﻭ ﭼﻪ = ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻳﺎ ﺑﻴﻤ&= #65166;ﺗﺮﻯ ﺭﻭﺍﻧﻰ ﺩﺍﺷﺘ&#= 65258; ﺍﺳﺖ. ﻭﻟﻰ ﻋﻤﻠ= ﺎ ﺩﺭﮐﻠﻴﺴﺎ ﺍﻳ&#= 65254; ﺻﻔﺖ ﻋﻤﻮﻣﻴّ= 5174; ﺩﺍﺭﺩ' ﮐﻪ ﭼﻮﻥ= ﺍﺯﺩﻭﺍﺝ </spa= n>ﺭﺍ ﺣﺮﺍﻡ ﻣA= 268;ﺪﺍﻧﻨﺪ'ﮐﻪ ﻣﺴﻴﺢ ﻫﻢ ﺯﻥ ﻧ= ﺪﺍﺷﺖ.ﭘس ﺑﺮﺣﺴﺐ ﻏﻠﺒﻪ &= #65255;ﻔس ﻫﻮﺳﺒﺎﺯ ﻭ ﺍﻣ&= #1617;ﺎﺭﻩ ﺁﻧﻬﺎ ﺑﺎ ﮐﻮﺩ&= #64400;ﺎﻥ ﮐﻪ ﺩﺭ ﮐﺴﺐ ﺗﻌ= ﻠﻴﻢ ﺩﻳﻨﻰ ﻣﻴﮕﺮﻓ&#= 65176;ﻨﺪ' ﻫﻢ ﺟﻨس ﺑﺎﺯﻯ'&= #65169;ﺪﻭﻥ ﮔﻨﺎﻩ ﺭﺍ ﻣﻌﺘ&= #65240;ﺪ ﻫﺴﺘﻨﺪ.ﮐﻪ ﻫﻨ&= #65262;ﺯ ﻫﻢ ﺍﺩﺍﻣﻪ ﺩﺍ&= #65197;ﺩ ﻭﻣﮑﺮﺭﺍ ﺩﺭ ﺍ&= #65251;ﺮﻳﮑﺎ ﺭﺳﻮﺍﺋﻰﻫﺎﻯ &#= 65169;ﺰﺭﮒ ﺭﺍ ﻣﺸﺎﻫﺪﻩ ﻣ&= #65268;ﮑﻨﻴﻢ'ﮐﻪ ﭘﺎﭖ ﺟﺎﻥ ﭘﻮﻝ = ﺩﻭﻡ ﻓﺮﻳﺎﺩ ﺯﺩ ﮐﻪ = ﺳﺎﻝ ﮔﺬﺷﺘﻪ'ﭼﻬﺎﺭ&#= 65211;ﺪ ﻣﻴﻠﻴﻮﻥ ﺩﻭﻟ&#= 65166;ﺭ ﻣﻦ ﭘﺮﺩﺍﺧﺖ ﻣ&= #65188;ﺎﮐﻤﺎﺕ ﺳﻮ ﺷﺪﻩ ﺭﺍ ﺩﺍ= ﺩﻩﺍﻡ.ﻭ ﻫﻤﺎﮐﻨﻮﻥ ﭼﻨ&#= 65194;ﻳﻦ ﭘﺮﻭﻧﺪﻩ ﻧﻴﺰ &= #65183;ﻨﺎﺋﻰ ﺑﺎﺯ ﺍﺳﺖ. ﺁﻳﺎ= ﺍﻳﻨﺎﻥ ﺍﺑﻴﻮﺯ ﻭ ﺳوء &#= 65165;ﺳﺘﻔﺎﺩﻩ ﺍﺯ ﮐﻮﺩﮐﺎﻥ ﮐ&= #65198;ﺩﻩﺍﻧﺪ' </spa= n>ﻭﻣﺠﺎﺯﺍﺕ ʌ= 07;ﻮﻧﺪﮐﻪ 95 ﺳﺎﻝ ﺯﻧ= 5194;ﺍﻥ ﺩﺍﺭﺩ.ﻳﺎ ﮐﺎﺭ&= #65263; ﺍﺳﺖ ﺑﺪﻭﻥ ﮔﻨ&= #65166;ﻩ' ﺍﺯ ﻧﻈﺮ ﺑﺮﺧﻰ = ﮐﺸﻴﺸﺎﻥ ﺩﻳﮕﺮ.ﻭﻟﻰ ﻣﻴ&= #65176;ﻮﺍﻧﻴﻢ ﺍﻳﻦ ﺭﺍ = 5169;ﮕﻮﺋﻴﻢ'ﻣﮕﺮ ﺳﺎﻟﮑﺎﻥ ﻭﺍﻗ&#= 65228;ﻰ ﺍﺯ ﻫﺮ ﮔﻮﻧﻪ ﻓ= ﻌّﺎﻟﻴّﺖ ﺟﻨﺴﻰ ﻣﻤﻨﻮﻉ &= #65261; ﺩﺭ ﺗﺤﺮﻳﻢ ﻫﺴ&= #65176;ﻨﺪ.ﮐﻪ ﺩﺭ ﺍﺣﺮﺍﻡ ﺍﺯ = ﺧﻴﻠﻰ ﺍﻣﻮﺭﺩﻳﮕﺮ ﻧ&#= 65268;ﺰ ﻣﻨﻊ ﻫﺴﺘﻨﺪ.ﺣ&= #65176;ﻰ ﺍﮔﺮ ﺩﺭ ﺧﻴﺎﻝ = ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻭ ﻟﺬﺍ ﺭ= ;ؤﻳﺎﻫﺎﻯ ﻧﻔﺴﺎﻧﻰ ﻭ ﺷﻴ&= #65220;ﺎﻧﻰ ﺭﺍ ﭘﻴﺎﻣﺒﺮ'ﻧ&= #65268;ﺎﺯ ﺑﻐﺴﻞ ﺟﺴﻤﻰ'ﻭ = ﺣﺘﻰ ﻏﺴﻞ ﺫﻫﻨﻰ ﺩﺭ&= #65255;ﮑﻮﻫﺶ ﺑﺨﻮﺩ'ﻭ ﻣﺠﺎﺯ&= #65165;ﺗﻬﺎﻯ ﻋﺒﺎﺩﻯ ﮐﻪ ﭘﻴ&= #65198; ﺑﮕﻮﻳﺪ.ﻭ ﺣﺘﻰ = ﻏﺴﻞ ﺭﻭﺍﻥ ﺍﺳﺖ ﮐﻪ = ﺧﺎﺹ ﺳﺎﻟﮑﺎﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻭ ﭘﻴﺮ ﺩﺳﺘﻮﺭ&= #65165;ﺕ ﻣﻨﺎﺳﺐ ﻫﺮ ﺳﺎ&= #65247;ﻚ ﺭﺍ ﻣﻴﺪﻫﺪ ﮐﻪ = ﻳﮑﻰ ﺍﺯﺳﻴﺎﺳﺘﻬﺎ &#= 65193;ﺭ ﻗﺪﻳﻢ ﺧﺘﻨﻪ ﮐ&= #65198;ﺩﻥ ﻣﺮﺩ ﻳﺎ ﺯﻥ ﺳﺎ= ﻟﻚ ﺑﻮﺩﻩ ﺍﺳﺖ ﮐﻪ = ﺭﻭﺵ ﺩﺭﺩﻧﺎﻙ ﻣﺠﺎ&#= 65199;ﺍﺕ ﺷﻬﻮﺕ ﺭﺍﻧﻰ ﺳ&= #65166;ﻟﻚ ﺑﻮﺩﻩ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺧﻮﺩ ﺧﺘﻨﻪ ﺃث&#= 1585;ﻯ ﺩﺭ ﺗﺮﻙ ﺷﻬﻮﺕ = ﻧﺪﺍﺭﺩ ﻣﮕﺮ ﺩﺭ ﺩ᥾= 1;ﺭﻩ ﺩﺭﺩﻣﻨﺪﻯ ﺯﺧ&#= 65250; ﺧﺘﻨﻪ'ﮐﻪ ﺩﺭ ﺑ= ﺰﺭﮔﺴﺎﻟﻰ ﺳﺎﻟﻚ'ﺩﺭ ﺣﻀﻮ&= #65197; ﺩﻳﮕﺮ ﺳﺎﻟﮑﺎ&#= 65253; ﺻﻮﺭﺕ ﻣﻴﮕﺮﻓ&#= 65174;.ﻭ ﺍﻳﻨﮕﻮﻧﻪ ﺭﻭ&#= 65207;ﻬﺎﻯ ﺗﺮﺑﻴﺘﻰ ﺳﻠﻮ&#= 64400;ﻰ ﻧﺎﻣﻄﻠﻮﺏ ﺍﻣ&#= 65198;ﻭﺯ ﻣﺎ' ﻋﻤﻠﺎ ﺳﺮﻋ= ﺖ ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﭘ&= #65166;ﮐﺴﺎﺯﻯ ﺭﻭﺍﻥ ﻧﺴﺒﺖ ﺑ&= #64405;ﺬﺷﺘﻪ ﻫﺎ ﺩﺍﺷﻨﻪﻣﻴ&#= 65256;ﻤﺎﻳﺪ.ﮐﻪ ﺍﺩﻳﺎﻥ ﺳﻠﻮﮐ&#= 65264; ﭘﻴﺸﻴﻦ'ﺑﻴﺸﺘ&#= 65198; ﺭﻳﺎﺿﺘﻰ ﻭ ﻋﺬ&= #65165;ﺏ ﮐﺸﻰ ﺑﻮﺩﻩ'ﺗﺎ = ﺍﺩﻳﺎﻥ ﺳﻠﻮﮐﻰ ﺑﻌﺪﻯ'&= #64400;ﻪ ﺣﺘﻰ ﺩﺭﺭﻭﺵ ﺳ&= #65248;ﻮﮐﻰ ﻣﺤﻤﺪﻯ'ﮐﻪ ﺟﻨ&= #65170;ﻪ ﻋﻘﻠﻰ ﺑﻴﺶ ﺍﺯ = ﺟﻨﺒﻪ ﺭﻳﺎﺿﺘﻰ ﺩﺍﺭ&#= 65193;. ﻭ ﺑﻌﻴﺪ ﺍﺳﺖ ﺩ= ﺭ ﺭﻭﺵ ﻣﻬﺪﻯ ﻣﻮ&= #65227;ﻮﺩ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ'ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263;'ﻧﻘﺶ ﻋﻘﻞ ﺑﺎﺯ ﺑﻴﺸ&= #65176;ﺮ ﺍﺯ ﺭﻳﺎﺿﺘﻬﺎ &= #65261; ﺳﺨﺘﻰ ﮐﺸﻴﻬﺎ&#= 65263; ﺩﺍﻭﻃﻠﺒﺎﻧﻪ &#= 65193;ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧ&= #65268;ﺎﺷﺪ.<o:p></o:p> ﻋ= ﻘﺪﻩ ﺍﻭﺩﻳﺐ ﻧﻴﺰﺍ&#= 64404;ﺮ ﺩﺭ ﮔﺬﺷﺘﻪ ﻫﺎ&= #65263; ﺣﻴﻮﺍﻧﻰ</sp= an> &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﻭﺟﻮﺩ ﺩ&= #65165;ﺷﺘﻪ ﺍﺳﺖ' ﺍﻣﺮﻭﺯﻩ = ﻧﻘﺸﻰ ﻧﺪﺍﺭﺩ.ﮐﻪ ﻋﻮ&= #65165;ﻣﻞ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﺭﺍ'ﺩﺭ ﺍﻣﻮﺭ ﺩ= ﻳﮕﺮﻯ ﻏﻴﺮ ﺍﺯ ﻋﻘﺪﻩ = ﺍﻭﺩﻳﺐ ﻣﻴﺪﺍﻧﻨﺪ ﭼﻮ&#= 65253; ﻋﻘﺪﻩ ﻣﺎﻟﮑﻴ&#= 1617;ﺖ ﻭ ﺩﺍﺷﺘﻦ ﻳﺎ ﻋ= ﻘﺪﻩ ﺑﺮﺗﺮﻯ ﺟﻮﺋﻰ &= #65187;ﻴﻮﺍﻧﻰ ﻭﻧﻈﺎﻳﺮ ﺁﻥ. ﻧ= ﺰﺩ ﻓﺮﻭﻳﺪ ﻫﻨﺮ ﻳ&= #65242; ﺭﻭﺵ ﺍﺳﺘﻌلا= 69; ﻭ ﺗﻌﺎﻟﻰ ﺍﺳﺖ ﮐ&= #65258; ﭼﻮﻥ ﺍﻧﺴﺎﻥ ﺯ&= #65253; ﺑﮕﻴﺮﺩ ﺍﻳﻦ ﻋ&= #65240;ﺪﻩ ﺧﺎﻣﻮﺵ ﻣﻴﺸﻮ&#= 65193; ﻣﻌﻠﻮﻡ ﻧﻴﺴﺖ &= #65227;ﮑس ﻋﻘﺪﻩ ﺍﻭﺩﻳﺐ &= #65193;ﺭ ﺩﺧﺘﺮﺍﻥ ﻭﺯﻧ&#= 65166;ﻥ ﭼﮕﻮﻧﻪ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭ ﻓﺮﻭﻳﺪ ﺍﺯ ﺗﺮ&= #65165;ﮐم اﻧﺮﮊﻯ ﻟﻴﭙﻴ= 5194;ﻭ ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﺑ&= #65194;ﻭﻥ ﺯﻥ ﺑﻮﺩﻥ'ﺍﻧﺴ&= #65166;ﻥ ﺭﺍ ﺩﺭ ﻳﻚ ﺯﻧﺪ= ﮔﻰ ﻭﻫﻤﻰ ﻭ ﺧﻴﺎﻟ&= #65264; ﻣﻴﺒﺮﺩ. ﻭﻗﺘﻰ = ﻓﺮﻭﻳﺪ ﻫﻨﺮ ﺭﺍ ﻣﻌﺎﺩ&= #65245; ﺭؤﻳﺎ ﻭ ﮐﺎﺭ ﺍ&= #65227;ﺼﺎﺏ ﻣﻴﺪﺍﻧﺪ'ﭼﻮﻥ &= #65165;ﻳﻦ ﺍﺣﻮﺍﻝ ﺭﺍ ﺍﺯ = ﻣﻈﺎﻫﺮ ﻧﻔﺴﺎﻧﻰ'ﻭ ﺍﺯ = ﻣﻨﺸﺄ ﺭﻭﺍﻥ ﻣﻴﺪﺍﻧ&#= 65194;. ﺍﻟﺒﺘﻪ ﺗﻤﺎﻡ &= #65261;ﺟﻮﺩ ﻣﺎﺩﻯ ﻭ ﺫﻫﻨﻰ = ﺍﻧﺴﺎﻥ'ﺗﺎﺑﻊ ﻭﺿﻊ ﻧﺎﺧﻮﺩﺁ&#= 64404;ﺎﻩ ﺍﺯ ﺁثتﺭ ﻣثب= 8; ﻳﺎ ﻣﻨﻔﻰ ﺁﻥ ﻣﻴﺒ&= #65166;ﺷﺪ.ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﮐ&= #65258; ﺍﻳﻦ ﺭﻭﺍﻥ ﺗﻀ&= #65228;ﻴﻒ ﻭ ﺗﺨﻠﻴﻪ ﺻﻔﺎ&= #65173; ﻣﻴﮕﺮﺩﺩ'ﺁﻧﮕ&#= 65166;ﻩ ﺩﺭ ﺻﻔﺎﺕ ﺟﺪﻳ&= #65194; ﺍﻟﻬﻰ ﺑﺘﻌﻠﻴ&#= 65250; ﭘﻴﺮ'ﻣﺮﺣﻠﻪ ﺗ&= #65188;ﻠﻴﻪ ﺭﻭﺍﻥ ﺩﺳﺖ ﻣﻴ&= #65194;ﻫﺪ. ﮐﻪ ﭼﻮﻥ ﺑﺸﺮﺍ&= #65267;ﻂ ﻟﺎﺯﻡ ﺗﺎ ﺷﺮﻁ = ﮐﺎﻓﻰ'ﺩﺭ ﻫﺮ ﻣﺮﺣﻠﻪ ﺭﺳ&= #65268;ﺪ'ﺑﻴﻚ ﺗﺠﻠﻴﻪ ﺍﻟﻬﻰ &= #65193;ﺭ ﺷﻬﻮﺩ ﺭؤﻳﺎﺋ= 5264; ﻣﻴﺮﺳﺪ ﮐﻪ ﺟﻤ&= #65228;ﺎ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻫﻔﺖ ﺗﺠﻠﻴﻪ ﺍﻟﻬﻰ &= #65259;ﺴﺖ.ﺁﻧﮕﺎﻩ ﺍﻳﻦ ﺭﻭﺍﻥ ﺣﻴ&= #65262;ﺍﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺳﺎ&= #65247;ﻚ'ﺩﺭ ﺳﺎﺧﺘﻤﺎﻥ ﺩﺍ&#= 65191;ﻠﻰ ﻭ ﻣﻘﺎﻡ ﺍﻟﻬﻰ = ﺧﻮﺩ' ﺗﺒﺪﻳﻞ ﺑﺮﻭﺡ &= #65165;ﻟﻬﻰ ﻣﻴﺸﻮﺩ.ﻭ ﭼﻮﻥ = ﺑﺮﻭﺡ القُدُسص ﻗﺎ&#= 65163;ﻢ ﺷﻬﻮﺩ ﺷﺸﻢ ﺩﺭ&= #65261;ﻟﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 65263; ﺭﺳﻴﺪ' ﺧﻮﺩ ﺳﺎ= ﻟﻚ ﻧﻴﺰ ﺭﻭﺡ الق= 15;دُس ﻣﻴﺸﻮﺩ.ﮐﻪ ﺭﻭ&= #65187;ﻰ ﻣﻘﺪّس ﻭ ﺍﻟﻬ= 5264; ﮔﺮﺩﻳﺪﻩ'ﻭ ﻫﻤ&= #65166;ﻥ ﻣﺮﺣﻠﻪ (ﻣﺴﺠﺪ = ﺍﻟﺄﻗﺼﻰ) ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﺍ&= #65203;ﺖ.ﮐﻪ ﺑﺮﺍﻯ ﻣﻌﺮﺍﺝ &= #65261; ﺍﺳﺮاء ﺭﻭﺡ ﺑ= 5228;ﺮﺵ ﺭﺣﻤﺎﻥ'ﺑﺮﺍﻯ &= #65169;ﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﻣﻴﺒﺎﺷ&#= 65194; ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻣ&= #65198;ﺣﻠﻪ ﻗﺒﻞ ﺍﺯ ﻣﺴﺠﺪ = ﺍﻟﺄﻗﺼﻰ' ﻳﺎ ﺣﺪّ ﺃﮐثر = 5227;ﺒﺎﺩﺍﺕ ﻭ ﺳﺠﻮﺩ ﺳﺎﻟﻚ'= ﻋﻤﻠﺎ ﻭﻯ ﺩﺭ ﻣﺮﺣﻠﻪ = ﺑﻴﺖ ﺍﻟﻠﻪ ﺍﻟﺤﺮﺍ&#= 65249; </spa= n>ﺑﻮﺩﻩ ﺍﺳﺖ.A= 193;ﺭ ﻋﺰﻟﺘﮕﺎﻩ ﺳﻠ&#= 65262;ﮐﻰ ﻭ ﺧﺎﻧﻘﺎﻩ ﭘﻴ&= #65198; ﺍﻟﻬﻰ. ﻭﻧﻪ ﺑﻤ= ﻌﻨﻰ ﮐﻌﺒﻪ ﻣﮑّﻪ.ﺑ&#= 65248;ﮑﻪ ﺩﺭ ﺑﻴﺖ ﻭﻟﺎﻳ&= #65174; ﻭ ﺩﻭﺭﻩ ﺳﻠﻮﻙ = ﭼﻨﺪ ﺳﺎﻟﻪ.ﻭﻟﻮ ﺗﺎ = ﺁﺧﺮ ﻋﻤﺮ ﺑﺪﺭﺍﺯﺍ &= #65169;ﮑﺸﺪ. ﻭﭼﻮﻥ ﺭﻭﺡ ﺍﻟ&= #65248;ﻬﻰ ﺩﺭ ﺷﻬﻮﺩ ﻗﺎﺋ&= #65250; ﺭﻭﺡ القُدُس = 'ﻋﻤﻠﺎ ﺑﺠﺒﺮﻭﺕ ﻧﺨﺴ&#= 65176;ﻴﻦ ﺍﻟﻬی ﺭﺳﻴﺪﻩ &#= 64400;ﻪ ﻣﮑﺎﻥ ﻟﺎ ﻣﮑﺎ&= #65253; ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ ﺍﺳﺖ'ﻭ ﭼﻮﻥ ﺑﻌ= ﺮﺵ ﺭﺣﻤﺎﻥ ﻣﻴﺮﺳ&#= 65194; ﮐﻪ ﺍﺯ ﺻﺪ ﺷﺎﻫ= ﺪ ﻗﺎﺋﻢ ﻳﮑﻰ ﺑﺨ&= #65248;ﻖ ﺑﺎﺯ ﻣﻴﮕﺮﺩﺩ' = ﻭ ﺑﻌﺮﺵ ﺭﺣﻤﺎﻥ &= #65255;ﻴﺰ ﺑﺮﻭﻧﺪ ﻭ ﺍﻳﻦ = ﺭﺍ ﺟﺒﺮﻭﺕ ﺩﻭﻡ ﺍ&= #65199; ﺳﻤﺖ ﺧﻮﺩﻣﺎﻥ &= #65251;ﻴﮕﻮﺋﻴﻢ.ﻭ ﺟﺒﺮﻭﺗﻬﺎ ﻋﻮ&#= 65165;ﻟﻢ ﺍﻟﻬﻰﺍﺭﺑﺎﺏ &#= 65255;ﻮﻉ ﻭ ﻣﺮﺍﺣﻞ ﺗﺠﻠ&= #1617;ﻴﺎﺕ ﺍﻟﻬﻰ ﺑﻰ ﻧﻬﺎ&= #65267;ﺖ ﻫﺴﺘﻨﺪ.ﻭﻫﺮﻳ&#= 65242; ﺟﺎﻳﮕﺎﻩ ﻳﻚ ﺭ&= #65167;ّ ﺍﻟﻨﻮﻉ ﺑﺎﻟﺎ&#= 65175;ﺮ. ﺍﻣﺎ ﻣﺮﺍﺗﺐ ﺷ&= #65260;ﻮﺩﻯ ﻣﻘﺪﻣﺎﺗﻰ ﭘﻨ&#= 65184;ﮕﺎﻧﻪ ﺳﺎﻟﮑﺎﻥ</sp= an>'ﺁﻏ= ;ﺎﺯ ﺍﺯ ﺷﻬﻮﺩ ﺣﺴﻴ&= #65256;ﻰ ﭘﻴﺮ ﮐﺎﻣﻞ ﻭﻫ&= #65198; ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺗ&= #65166; ﺯﻧﺪﻩ ﻫﺴﺖ ﺗﺎ = ﺷﻬﻮﺩ ﭘﻨﺠﻢ ﺻﻮﺭﺕ ﻣ&= #65212;ﻄﻔﻮﻯ ﺻﺎﺣﺐ ﻭﻟﺎﻳﺖ &= #65203;ﻠﻮﮐﻰ ﻣﺮﺑﻮﻃﻪ ﺳﺎﻟ&#= 65242; ﺩﺭ ﻋﻮﺍﻟﻢ ﻣﻠ&= #64401;ﻮﺕ ﺳﻴﺮ ﻭ ﺳﻴﺎﺣﺖ = ﺩﺍﺭﺩ'ﻭﺑﺠﺒﺮ&#= 65261;ﺕﺍﻭﻝ ﻗﺎﺋﻢ ﻧﻴﺰ ﻧﺮ&= #65203;ﻴﺪﻩﺍﺳﺖ.ﻭﭘ= 587; ﺍﺯﻣﺮﮒ ﻗﺒﻞ ﺍ&= #65199;ﻣﺮﮒ ﻳﺎﻣﺮﮒ ﻃﺒﻴﻌ&#= 1740; ﻨﺠﺎﺕ ﺩﺍﺭﺩ.<o:p></o:= p> ﻟﺬﺍ ﺑﺮ= ;ﺗﺮ ﺍﺯ ﺗﺼﻮﺭ ﻓﺮﻭ&= #65267;ﺪ'ﻣﻨﺸﺄ ﺍﻓﮑﺎﺭ &#= 65261; ﮔﻔﺘﺎﺭ ﻭ ﺍﻓﻌﺎﻝ ﺍﻧﺴ&= #65166;ﻥ ﺍﻟﻬی ﺸﺪﻩ' ﺍﺯ = ﻣﺤﻞ ﺟﺒﺮﻭﺕ ﻭﺭﻭﺡ &= #65165;ﻟﻬﻰ ﺍﺳﺖ.ﮔﺮﭼﻪ ﺭﻭ&= #65165;ﻥ ﺣﻴﻮﺍﻧﻰ ﺑﺮﺍ&#= 65263; ﺍﺩﺍﻣﻪ ﺯﻧﺪﮔ&#= 65264; ﺑﺸﺮﻯ ﻳﻚ ﮐﺎﻣ&= #65246; ﺍﻟﻬﻰ'ﺑﮑﺎﺭﻫ&#= 65166;ﻯ ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﻣ&= #65268;ﺪﻫﺪ.ﻭﻟﻰ ﺩﺭ ﮐﻨﺘﺮﻝ ﺭﻭ&= #65185; ﺍﻟﻬﻰ ﺷﺪﻩ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭﻫﺮﭼﻪ ﺳﺎﻟﻚ &= #65169;ﻤﺮﺍﺗﺐ ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65169;ﺎﻟﺎﺗﺮ ﻣﻴﺮﻭﺩ' ﻫﺪﻓﻬ&= #65166;ﻯ ﺟﻨﺴﻰ ﻭ ﻣﺎﺩﻯ = ﺗﺒﺪﻳﻞ ﺑﻬﺪﻓﻬﺎﻯ ﺍﻟ&#= 65260;ﻰ'ﻭ </spa= n>ﺟﻬﺎﺩ ﻫﺮﭼʌ= 58; ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮﺩﺩ ﻭﮐﻤ&#= 65176;ﺮ ﺑﻔﮑﺮ ﺍﻣﻮﺭ ﻣ&= #65166;ﺩﻯ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻟﺬ= ﺍ ﺑﻴﺎﻧﺎﺕ ﻭ ﻫﻨ&= #65198;ﻧﻤﺎﺋﻰ ﻫﺎﻯ ﺍﻳﻦ ﮐﺎﻣ&= #65246; ﺍﻟﻬﻰ ﻫﺮ ﭼﻪ ﺑ= ﻴﺸﺘﺮ ﺳﻤﺒﻮﻟﻴﻚ ﻭ ﺣ&= #64401;ﻤﺘﻬﺎﻯ ﺟﺪﻳﺪ ﻣﻴﺒﺎﺷ&#= 65194;'ﮐﻪ ﻣﻔﻬﻮﻡ ﺩﻳﮕﺮ&#= 65165;ﻥ ﻧﻴﺴﺖ ﻣﮕﺮ ﺑﺮ&= #65165;ﻯ ﺃﻧﺪﮐﻰ ﻣﺴﺘﻌ&#= 65194;ﺍﻥ'ﮐﻪ ﻫﻤﺎﻥ ﻣﺮﺍﺗﺐ &= #65251;ﻘﺎﻡ ﺭﻭﺣﻰ ﻭ ﺭﻭﺍﻧ&= #65264; ﺭﺍ ﺩﺍﺭﻧﺪ ﻭ ﺩ= ﺭ ﻫﻨﺮﻣﻨﺪ ﻏﻴﺮ &= #65165;ﻟﻬﻰ' ﻫﻤﭽﻨﺎﻥ ﻫﻨﺮ&#= 65259;ﺎﻯ ﺍﻭ ﺩﺭ ﻓﮑﺮ ﻭﺑ= ﻴﺎﻥ ﻭ ﺭﻓﺘﺎﺭ'ﻭ ﺍﺯ= ﻧﻮﻉ ﻫﻮﺳﻬﺎﻯ ﺭﻭﺍ&#= 65255;ﻰ ﺣﻴﻮﺍﻧﻰ ﺍﺳﺖ.&= #64380;ﻪ ﺁﺭﺯﻭﻫﺎﻯ ﺟﻨ&#= 65204;ﻰ ﻭ ﻳﺎ ﺁﺭﺯﻭﻫﺎ&= #65263; ﺗﻤﻠّﻚ ﻭ ﺩﺍﺷ&#= 65176;ﻦ ﺍﻣﻮﺭ ﻣﺎﺩﻯ ﭼ&= #65262;ﻥ ثرﻭﺕ ﻭ ﻏﺬﺍ ﻭ &= #65251;ﻘﺎﻣﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺗ&= #65254; ﭘﺮﻭﺭﻯ ﻫﺎﻯ ﺩ&= #65267;ﮕﺮ. ﺯﻳﺮﺍ ﻋﻘﺪﻩ ﻫ&= #65166;ﻯ ﺭﻭﺍﻧﻰ ﻫﻨﺮﻣ&#= 65256;ﺪ ﻏﻴﺮ ﺍﻟﻬﻰ' ﻫﻤ= ﭽﻨﺎﻥ ﻓﻌّﺎﻝ ﺍﺳﺖ.ﮐ&#= 65258; ﺍﺷﺒﺎﻉ ﺧﻮﺍﺳ&#= 65176;ﻪﻫﺎﻯ ﺧﻮﺩﺭﺍ ﻣﻴﺨﻮ&#= 65165;ﻫﺪ.ﺩﺭﺣﺎﻟﻴﮑﻪ ﺍﺷﺒﺎﻉ ﺭﻭﺍﻥ'&= #65227;ﻤﻠﺎ ﺗﺸﻨﻪ ﺗﺮ ﻭ ﺣﺮ= ﻳﺺﺗﺮﺷﺪﻥ ﺁﻥ ﻣﻴﺒﺎﺷﺪ.<o:p></o:= p> ﻭ ﺑﺪﺭﺳ= ;ﺘﻰ ﻓﺮﻭﻳﺪ ﻧﺰﺩﻳ&#= 65242; ﺑﺤﻘﻴﻘﺖ ﺭﻭﺣ&#= 65264;'ﺑﺮﺍﻯ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263; ﮐﻪ ﭼﻮﻥ ﺑﺮﻣﻮ&= #65199; ﺯﻧﺪﮔﻰ ﻭ ﺭﻭﺷ&= #65260;ﺎﻯ ﺍﻳﺪﺁﻝ' ﺩﺭ ﮐﺎ= ﺭ ﺧﻮﺩ ﻋﻤﻴﻖ ﺗﺮ&= #65251;ﻴﮕﺮﺩﺩ' ﻣﻴﻞ ﺑﺎﺣﺴﺎس &#= 65175;ﻌﺎﻟﻰ ﻣﻴﻴﺎﺑﺪ ﻭ ﺍﺭ&= #65199;ﺵ ﺟﻨﺴﻰ ﻟﻴﭙﻴﺪ&#= 65261; ﺭﺍ ﺑﺪﻳﮕﺮ ﻣﻈ&= #65166;ﻫﺮ ﻭﺧﻮﺍﺳﺘﻪ ﻫﺎ&#= 65263; ﻧﻔﺴﺎﻧﻰ ﺭﻭﺍ&#= 65253; ﺣﻴﻮﺍﻧﻰ ﺧﻮﺩ &= #65203;ﻮﻕ ﻣﻴﺪﻫﺪ.ﮐﻪ ﺷﺎ&= #65267;ﺪ ﭘﻴﺮﻯ ﻭ ﺿﻌﻒ ﺗ= ﻦ ﺩﺭ ﺍﻳﻦ ﻣﻴﻞ ﺑ= ﺘﻌﺎﻟﻰ ﺩﺭ ﻫﻨﺮﻣﻨﺪ ﺩ&= #65203;ﺖ ﻣﻴﺪﻫﺪ. ﻭ ﺍﺯ ﻧ= ;ﺎﺗﻮﺍﻧﻰ ﺑﻰ ﺭﻏﺒﺖ ﺑﺎﻣ&= #65262;ﺭ ﺟﻨﺴﻰ ﻭ ﻏﻴﺮﻩ = ﻣﻴﺸﻮﺩ.ﻭﻟﻰ ﻫﺮﮔﺰ ﺍﻳﻦ ﻫﻨ&= #65198;ﮊﻣﻨﺪ ﻣﺎﺩﻯ ﺑﻤﺮﺯﻫ&#= 65166;ﻯ ﺗﻌﺎﻟﻰ ﺭﻭﺣﻰ &= #65261; ﺍﻟﻬﻰ ﻧﻤﻴﺮﺳ&#= 65194;.ﻣﮕﺮ ﺩﺭﺳﻠﻮﻙ ﺍﻟﻬ&#= 65264; ﺑﺎ'ﻳﻚ ﻭﻟﻰ ﺍﻟ= ﻬﻰ ﺭﻩ ﺭﻓﺘﻪ'ﻭ ﺑﺨ= ﻠﻖ ﺑﺎﺯﮔﺸﺘﻪ ﻭ ﺯ&= #65255;ﺪﻩ ﻭ ﺑﻤﻌﺮﻓﻰ ﺧﺪ&= #65165;ﻭﻧﺪ ﺑﻄﺎﻟﺐ ﻟﻘﺎﻯ &= #65165;ﻟﻬﻰ'ﺩﺭ ﺭؤﻳﺎ.ﺁﻧﻬﻢ ﺑ&#= 65208;ﺮﻁ ﺗﺮﻙ ﺗﻤﺎﻡ ﻭﺭ&= #65199;ﻳﺪﮔﻰ ﻫﺎﻯ ﻗﺒﻠﻰ ﺩﺭ = ﺍﻳﻦ ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263;.ﻭﻫﻨﺮﻣﻨﺪ ﻣﺎﺩﻯ ﺍﻳﻦ ﺗﻌ&= #65166;ﻟﻰ ﻏﻴﺮ ﺍﻟﻬﻰ ﺧﻮ&= #65193;ﺭﺍ'ﺑﻘﺼﺪ ﺭﺳﻴﺪﻥ ﺑﺰﻳﺒ&#= 65166;ئی هاﻯ ﺧﻴﺎﻟی ﻮ = 5227;ﻮﺍﻣﻞ ﻭﻫﻤﻰ ﺧﻮﺩ ﻣﻴ&= #64401;ﻨﺪ. ﺯﻳﺮﺍ ﻫﺮﭼﻪ ﺯ&= #65267;ﺒﺎﺗﺮ ﻫﻨﺮﻭﺭﻯ ﮐﻨﺪ' = ﺑﺎﺯ ﻫﻤﭽﻨﺎﻥ ﻣﻮﺭ&#= 65193; ﺁﺭﺯﻭﻯ ﺧﻮﺩﺭ&#= 65165; ﻧﻤﻰ ﻳﺎﺑﺪ. ﭼﻨ= ﻴﻦ ﻣﻴﻞ ﺗﻌﺎﻟﻰ ﻫ&= #65256;ﺮﻣﻨﺪ ﻣﺎﺩﻯ ﻧﻴﺰ ﺑﻨ&= #65194;ﺭﺕ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻭ&= #65247;ﻰ ﺍﮔﺮ ﻣﺮﺍﺟﻌﻪ&#= 65165;ﻯ ﺑﺮﻭﺍﻥ ﮐﺎﻭ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ'ﺍﻭﺭﺍ ﻣ&= #65176;ﻮﺟّﻪ ﻟﺰﻭﻡ ﺗﻌﺎﻟﻰ &= #65259;ﻨﺮﻯ ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﺍ= ﻳﻦ ﺗﻌﺎﻟﻰ ﺑﻬﺪﺍ&#= 65267;ﺖ ﺭﻭﺍﻥ ﮐﺎﻭ'ﻳﺎ = ﺗﻠﺎﺵ ﺷﺨﺺ ﻫﻨﺮﻣﻨﺪ &= #65255;ﻴﺴﺖ. ﻣﮕﺮﺩﺭ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ ﻭ ﭘﻴﺮ ﮐﺎﻣﻞ ﺑ= ﻤﻌﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﺑﻮﺩ&#= 65257; ﺑﺎﺷﺪ.ﻭﺍﻟّﺎ &#= 65219;ﺒﻌﺎ ﻫﻤﻪ ﺭﻭﺍﻧﻬﺎ&#= 65263; ﺍﻧﺴﺎﻧﻰ'ﮐﻪ ﺍ&= #65239;ﺪﺍﻣﻰ ﺑﺮﺍﻯ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻧﮑﺮﺩﻧﺪ'ﻣﻴﻞ &= #65169;ﻘﻬﻘﺮﺍ ﺭﺍ ﺑﻄﻮﺭ ﻃﺒﻴ&= #65228;ﻰ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺧﻮ&= #65193;ﺷﺎﻥ ﻧﻴﺰ ﻣﺘﻮﺟّﻪ &#= 65255;ﻤﻴﺸﻮﻧﺪ.ﻭ ﻋﻠّﺖ ﻧﺎﺗﻮﺍ= 5255;ﻰ ﻫﺎﻯ ﻫﻨﺮﻯ ﺑﻴ&= #65208;ﺘﺮﺧﻮﺩﺭﺍ' ﺑﻌﻠّﺖ ﺿﻌﻒ ﺣ&#= 65166;ﻓﻈﻪ ﻳﺎ ﺿﻌﻒ ﺩﺳﺘﺎ&= #65253; ﻫﻨﺮﺳﺎﺯ ﺧﻮﺩ &= #65251;ﻴﺪﺍﻧﻨﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫﻨﺮ &= #65255;ﻤﺎﺋﻰ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻭ ﺳﺎﻟﮑﺎﻥ ﺁﻧ&= #65260;ﺎ'ﻧﻴﺎﺯ ﺑﺪﺳﺖ ﻫﻢ ﻧﺪﺍ&= #65197;ﺩ.ﮐﻪ ﺑﻴﺸﺘﺮ ﻋﻘﻠﻰ &= #65261;ﺑﻴﺎﻧﻰ ﻭﻗﺎﺑﻞ ﮔﻔﺘﻦ &= #65165;ﺳﺖ.ﺗﺎ ﺑﺼﻮﺭﺕ ﻧﻘّﺎ= 5207;ﻰ ﻭﻳﺎ ﻧﻈﻢ ﻣﻮﺳ&= #65268;ﻘﻰ ﺩﺭ ﺻﺪﺍﻫﺎ.ﻭ ﻟ= ﺬﺍ ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263; ﺭﺍ ﻣﻴﺘﻮﺍﻥ ﮔ&= #65236;ﺖ'ﮐﻪ ﻧﻪ ﺩﻧﻴﺎ ﺩﺍﺭ&= #65193; ﻭ ﻧﻪ ﺁﺧﺮﺕ ﻳﻌ= ﻨﻰ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﺷﻬﻮﺩﻯ ﻧﻤﻴﻴ&#= 65166;ﺑﺪ'ﻭ ﺍﺯ ﻃﺮﻓﻰ ﻣﻘﺎ&= #65249; ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65169;ﺸﺮﻯ ﺧﻮﺩﺭﺍ ﻧﻴﺰ ﺍ&= #65199; ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﮐ= ﻪ ﮐﺎﺭﻣﺎﺋﻰ ﭘﺶ &= #65165;ﺯ ﻣﺮﮒ ﻣﻴﺸﻮﺩ. ﺣ= ﺘﻰ ﻫﻤﺎﻥ ﻣﻴﻞ ﺍﺷ&= #65170;ﺎﻉ ﺟﻨﺴﻰ'ﻭ ﻳﺎ ﺍﺷ= ﺒﺎﻉ ﺑﺮﺗﺮﻯ ﺟﻮﺋﻰ &= #65165;ﺟﺘﻤﺎﻋﻰ ﻭ ﻏﻴﺮﻩ ﺭﺍ'ﮐﻪ= ﻫﻤﻴﺸﻪ ﻣﺪ ﻧﻈﺮ ﻣﻴﺪﺍ&= #65207;ﺘﻪ ﻧﻴﺰ ﺍﺯ ﺩﺳﺖ ﻣ= ﻴﺪﻫﺪ.ﺑﺪﻭﻥ ﺍﻳﻨﮑﻪ ﺟﺎﻯ ﻣ&= #65268;ﻞ ﺟﻨﺴﻰ ﻭ ﺩﺭﺟﻪ = ﻣﻴﻞ ﺍﻟﻬﻰ ﻳﺎﻓﺘﻪ &= #65169;ﺎﺷﺪ'ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺩﺍﺭ&#= 65255;ﺪ. ﺟﺎﻟﺐﺍﺳﺖﮐﻪ &#= 64404;ﻔﻪﺷﻮﺩ' ﻫﻮﺳﻬﺎﻯ ﺟﻨﺴ&#= 65264; ﻭﻧﻔﺴﺎﻧﻰ ﺳﺮ&#= 64400;ﻮﺏ ﺷﺪﻩ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺎﺯﮔﺸﺘﻪ ﺑﺨﻠﻖ'ﻫﻤﭽﻨﺎ&#= 65253; ﺯﻧﺪﻩ ﻭ ﻓﻌّﺎ&#= 65245; ﻫﺴﺘﻨﺪ ﻭﻟﻰ ﺁ&= #65203;ﻴﺐ ﺭﺳﺎﻥ ﺑﺮﻭﺡ ﺍ&= #65247;ﻬﻰ ﺷﺪﻩ ﻧﻴﺴﺘﻨﺪ.&= #65199;ﻳﺮﺍ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺩﺭ ﺣﮑﻢ ﻣﺪﺮﻙ = ﻭﻭﻋﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ'ﺑﺮ&= #65165;ﻯ ﺁﻳﻨﺪﻩ ﺑﻬﺘﺮ &= #65169;ﻬﺸﺘﻰ ﺩﺭ ﻫﻤﻴﻦ</s= pan> &#= 65183;ﻬﺎﻥ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻫﺴﺘﻨﺪ ﻭ ﻫﺮﮔ&= #65200; ﻭﻋﺪﻩ ﻫﺎﻯ ﺍﻟ&= #65260;ﻰ ﻣﺴﺘﺮﺩ ﻧﻤﻰ ﮔ&= #65198;ﺩﻧﺪ.ﭘس ﻫﻮﺳﻬﺎﻯ ﻧﻔﺴ&#= 65166;ﻧﻰ ﺧﻨثی ﮐﻨﻨﺪﻩ = 5251;ﻘﺎﻣﺎﺕ </spa= n>ﺍﻟﻬﻰ ﺭﻭﺣʌ= 64; ﻧﻤﻴﺸﻮﻧﺪ. ﻭ ﺑﻘﻮﻝ ﭘﻴﺎﻣ&= #65170;ﺮﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ'ﺣﺘﻰ ﺍﮔ&= #65198; ﺩﺯﺩﻯ ﻭ ﺯﻧﺎ ﮐ= ﻨﻨﺪ ﮐﻪ ﺑﺪﺗﺮﻳﻦ ﮔ&= #65256;ﺎﻩ ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ' = ﺁﻧﮕﺎﻩ ﺑﺎﺯ ﮔﻨﺎﻩ ﻧﮑ&= #65198;ﺩﻩﺍﻧﺪ.ﮐﻪ ﭼﻪ ﺑﺴﺎ ثوﺍﺏ &#= 65203;ﺎﺯ ﻫﻢ ﺑﻮﺩﻩ ﺑﺎﺷ&= #65256;ﺪ. ﺯﻳﺮﺍ ﺻﻠﺎﺡ ﻭ = ﻣﺼﻠﺤﺘﻰ ﻣﻔﻴﺪ ﺩﺭ ﮐﺎﺭ = ﺧﻮﺩ ﺑﻬﺮﻩ ﻭ ﺧﺪﻣﺘ&= #65264; ﺑﺪﻳﮕﺮﺍﻥﺮﺍ &#= 65193;ﺭ ﻧﻈﺮ ﺩﺍﺭﻧﺪ.<o:p></o:= p> ﻟﺬﺍ ﻫﻨ= ;ﺮﻣﻨﺪ ﻣﺎﺩﻯ'ﺑﺎ</s= pan> &#= 65251;ﮑﺎﻧﻴﺰﻡ ﺍﺑﺪﺍﻉ ﻫﻨﺮﻯ &= #65191;ﻮﺩ'ﻣﻴﺨﻮﺍﻫ= 5194; ﺑﺎﺷﺒﺎﻉ ﺑﻴﺸ&#= 65176;ﺮ ﺭﻏﺒﺎﺕ ﻭ ﻫﻮﺳ&= #65260;ﺎﻯ ﺟﻨﺴﻰ ﺧﻮﺩ ﺑﭙ&= #65198;ﺩﺍﺯﺩ.ﻭ ﭼﻮﻥ ﺗﻮﺍﻥ ﺍﻭ = ﻧﻴﺰ ﮐﻢ ﺷﺪﻩ' ﺁثاﺭ &= #65169;ﻴﻤﺎﺭﻯ ﻧﻮﺭﻭﺯﻯ ﻭ ﻋﺼ&= #65170;ﻰ ﻭ ﺭﻭﺍﻧﻰ ﭘﻴﺪ&= #65165; ﻣﻴﮑﻨﺪ.ﮐﻪ ﻣﺮ&= #65165;ﺟﻌﻪ ﺑﺮﻭﺍﻥ ﮐﺎﻭ ﻣ&= #65268;ﻨﻤﺎﻳﺪ.ﻭ ﺍﻳﻦ ﻣﺮﺍﺟﻌﻪ &= #65169;ﭙﺰﺷﻚ ﺭﻭﺍﻧﻰ ﺭا ﺑﺨ&#= 65166;ﻃﺮ ﺍﺩﺍﻣﻪ ﺍﺷﺒﺎ&#= 65225; ﻫﻮﺳﻬﺎ ﻣﻴﮑﻨ&#= 65194;.ﮐﻪ ﺣﺎﻟﺖ ﻧﺎﺗﻮﺍ&#= 65255;ﻰ ﺭﺍ ﺭﻓﻌﮑﻨﺪ.ﺩ&= #65197; ﺑﺪﻥ ﻭﺗﻦ ﻭﻳﺎ = ﭘﺮﻳﺸﺎﻧﻰ ﺫﻫﻨﻰ. ﻭ ﻣﻴﺘﻮ= ﺍﻥ ﮔﻔﺖ'ﺑﻴﻤﺎﺭﻯ&#= 65260;ﺎﻯ ﺭﻭﺍﻧﻰ ﻣﺬﮐﻮ&#= 65197; ﺑﺨﺎﻃﺮ ﺑﻮﺩﻥ &= #65259;ﻮﻳﺴﻬﺎ ﻭ ﻧﺒﻮﺩﻥ ﺍﻣﮑ&= #65166;ﻧﺎﺕ ﺗﺤﻘﻖ ﻫﻮﺳﻬﺎ &= #65251;ﻴﺒﺎﺷﺪ ﭼﻪ ﻫﻮﺳﻬﺎﻯ ﺟ&= #65256;ﺴﻰ ﻳﺎ ﻫﻮﺳﻬﺎﻯ ﺍ&= #65183;ﺘﻤﺎﻋﻰ ﻭ ﺗﻤﻠّﻚ ﻭ ﺧﻮ&= #65193; ﺑﺰﺭﮒ ﭘﻨﺪﺍﺭ&#= 65263;'ﺩﺭ ﺑﻴﻦ ﺩﻳﮕﺮﺍﻥ.&= #65261; ﭼﻮﻥ ﺍﮐثرﺍ ﺳ= 5228;ﻰ ﺩﺭ ﺍﺷﺒﺎﻉ ﻫﻮ&= #65203;ﻬﺎ ﺭﺍ'ﺩﺭ ﻋﺎﻟﻢ ﺧ= ﻴﺎﻝ ﻣﻴﮑﻨﻨﺪ'ﭘس </spa= n>ﺩﻭﭼﺎﺭ ﻋﻠʋ= 66;ﺋﻢ ﺑﻴﻤﺎﺭﻳﻬﺎﻯ &#= 65197;ﻭﺍﻧﻰ ﺷﺪﻩﺍﻧﺪ. ﮐﻪ ﺑ= ﺎﺯ ﺍﺷﺒﺎﻋﻰ ﺭﺍ ﺑ&= #65198;ﺍﻯ ﺑﻴﻤﺎﺭ ﻓﺮﺍﻫ&#= 65250; ﻧﻤﻰ ﮐﻨﺪ. ﻭ ﺍﺯ= ;ﺧﻮﺩ ﺑﻴﺰﺍﺭﻯ ﺍﻭ ﻧ&= #65268;ﺰ ﺷﺮﻭﻉ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﺍﻭﻟﻴﻦ ﻋﻠﺎﻣ&#= 65174; ﺑﻴﻤﺎﺭﻯ ﺭﻭﺍ&#= 65255;ﻰ ﺍﺯ ﻧﻈﺮ ﺭﻭﺍﻥ = ﮐﺎﻭﺍﻥ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺷﺎ&= #65255;س ﺍﺭﺟﺎﻉ ﺑﻴﻤﺎ&#= 65197; ﺑﻮﺍﻗﻊ'ﻭ ﺧﺮﻭ&= #65181; ﺍﻭ ﺍﺯ ﺟﻬﺎﻥ ﺧ= ﻴﺎﻝ ﻭ ﺍﻭﻫﺎﻡ'ﻳﺎ ﺑ= ﺎ ﻣﻮﺍﺩ ﻣﺨﺪﺭ ﺍ&= #65203;ﺖ'ﮐﻪ ﺳﻴﺴﺘﻢ ﻋﺼﺒﻰ &= #65261; ﺫﻫﻨﻰ ﺑﻴ= ;ﻤﺎﺭ ﺭﺍ ﺍﺯ ﮐﺎﺭ ﻣﻰ= ﺍﻧﺪﺍﺯﻧﺪ.ﻭ ﻳﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍ= ﻟﻬﻰ'ﺑﺎ ﺗﺨﻠﻴﻪ ﺻﻔﺎﺕ &= #65187;ﻴﻮﺍﻧﻰ ﻭ ﺑﺸﺮﻯ ﺧﻮﺩ' ﻭ= ;ﺗﺤﻠﻴﻪ ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ &= #64344;ﻴﺮ ﮐﺎﻣﻞ'ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﺗﺎ ﺁﻧﺠﺎ ﮐﻪ ﺗ= ﺰﮐﻴﻪ ﻧﻔس ﭘﻴﺶ ﺭﻓﺘ&#= 65258; ﺑﺎﺷﺪ'ﺑﻤﺮﺍﺗ&#= 65168; ﺗﺠﻠﻴﻪ ﻫﺎﻯ ﺍ&= #65247;ﻬﻰ ﺧﻮﺩ ﻧﻴﺰ ﺑﺮﺳ&= #65194;. ﮐﻪ ﺷﻔﺎﻯ ﻭﺍﻗ&= #65228;ﻰ ﻭ ﺁﺭﺍﻣﺶ ﺩﺍﺋ&= #65250; ﺗﻦ ﻭ ﺫﻫﻦ ﻭ ﺭﻭ= ;ﺍﻥ ﺍﻭﺭﺍ ﻓﺮﺍﻫﻢ &= #65251;ﻴﮑﻨﺪ.ﻭ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ &= #65259;ﺎﻯ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65200; ﺩﺭﻳﺎﻓﺘﻬﺎﻯ &#= 65165;ﻟﻬﻰ ﺍﺯ ﺍﻟﻬﺎﻣﺎﺕ &= #65227;ﻘﻠﻰ ﻭ ﺷﻬﻮﺩ ﻋﻘﻠﻰ = ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﮐﻪ ﺍﻳﻦ = ﺩﻭﺭﻩ ﺁﺧﺮ ﻋﻤﺮ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﺭﺍ ﺗﺸﮑ&= #65268;ﻞ ﻣﻴﺪﻫﻨﺪ.ﺩﺭ ﭘ&= #65268;ﺮﻯ ﺗﻦ ﻫﻤﭽﻨﺎﻥ ﻭ = ﺟﻮﺍﻧﻰ ﻓﮑﺮ ﻭ ﺍﺣﻮﺍﻝ = ﺩﺍﺭﻧﺪ. ﻭ ﺳﻌﺎﺩﺕ ﻭﺧﻮ&= #65197;ﺳﻨﺪﻯ ﺭﺍ ﺑﻴﺶ ﺍﺯ ﮔﺬ= ﺷﺘﻪ ﺍﺣﺴﺎس ﻣﻴﮑﻨ= 5256;ﺪ.ﺣﺘﻰ ﺑﺤﺮﺍﻥ ﻣﺮﮒ ﻧ&= #65268;ﺰ ﻣﺰﺍﺣﻢ ﺍﻳﻦ ﺳ&= #65228;ﺎﺩﺕ ﻧﻴﺴﺖ. ﺁﻧﮕﺎﻩ = ﭼﻨﻴﻦ ﻫﻨﺮﻣﻨﺪﻯ ﻣﺎ&#= 65193;ﻯ'ﮐﻪ ﺍﻟﻬﻰ ﺷﺪﻩ ﺑﺎ&= #65207;ﺪ'ﺭﻭﺯﺑﺮﻭﺯ ﻫﻨﺮﻧﻤﺎﺋﻰ ﻫ&#= 65166;ﻯ ﺟﺎﻟﺐ ﺗﺮ ﻭ ﺁﻣ= ﻮﺯﻧﺪﻩ ﺗﺮ ﺩﺍﺭﺩ.ﻭ ﺍﻟ= ّﺎ ﺭﻭﺯ ﺑﺮﻭﺯ ﺑﺴ&= #65262;ﻯ ﻫﻨﺮ ﻣﺎﺩﻯ ﺗﺠ&= #65198;ﻳﺪﻯ ﻭ ﻣﺠﺮﺩ ﺍﺯﻣﻮ&= #65215;ﻮﻉ ﻭﻣﻌﻨﻰ ﭼﻮﻥ ﮐ&= #65262;ﺑﻴﺴﻢ ﭘﻴﺶ ﻣﻴﺮﻭﺩ ﻭ = ﺣﺮﮐﺎﺕ ﺟﻨﻮﻥ ﺁﻣﻴﺰ ﻫ&= #65256;ﺮﻣﻨﺪ' ﻧﻴﺰ ﺳﻮﮊﻩ ﺗﻤ&= #65166;ﺷﺎﻯ ﺩﻳﮕﺮﺍﻥ ﻭ ﺣﺘ&= #65264; ﻏﺮﻭﺭ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻧﻪ ﺧﻮﺩ ﻫﺰﻳﻨ= ;ﻪ ﻣﻴﮑﻨﺪ. ﮔﻮﺋﻰ = ﭘﻴﮑﺎﺳﻮ ﻭ ﺍﻣثاﻝ ﺍﻭ'ﻋ&#= 65198;ﻳﺎﻥ ﻭ ﺑﺎ ﻫﺬﻳﺎﻥ ﻭ= ﺑﺎ ﺣﺮﮐﺎﺕ ﻧﻔﺮﺕ &= #65153;ﻭﺭﻯ'ﺩﺭ ﺑﺮﺍﺑﺮ ﭼﺸﻢ ﻋ&= #65166;ﺷﻘﺎﻥ ﺍﻣثاﻝ ﺧﻮﺩ'ﻫ= 5256;ﺮﻧﻤﺎﺋﻰ ﻫﺎ ﺩﺍﺭﺩ.ﻭ ﺁﻧ= ﺮﺍ ﻧﻮﻋﻰ ﻧﺒﻮﻍ ﻭ = ﺍﺑﺪﺍﻉ ﻣﻴﺨﻮﺍﻧﺪ.ﮐﻪ &= #65255;ﻮﻋﻰ ﺟﻨﻮﻥ ﻭ ﺑﻰ ﻣﺤ= ﺘﻮﺍﺋﻰ'ﻭ ﮔﺎﻫﻰ ﺑﺎ ﺭﺳﻢ = ﭼﻨﺪ ﺧﻂ ﻭ ﻧﻘﻄﻪ'ﮐﺎ= ﺭ ﻫﻨﺮﻯ ﺧﻮﺩ ﺭﺍ = ﭘﺎﻳﺎﻥ ﻳﺎﻓﺘﻪ ﻣﻴﺪﺍ&#= 65255;ﻨﺪ.ﻭﺍﻧﺘﻈﺎA= 197; ﺑﺮﺩﺍﺷﺖ ﻫﺰﺍ&#= 65197;ﺍﻥ ﻣﻌﻨﻰ ﺍﺯ ﻧﺎﻇ&= #65198;ﺍﻥ ﺩﺍﺭﻧﺪ.ﮐﻪ ﻫﺮ = ﻳﻚ ﺑﺮﺣﺴﺐ ﻋﻘﺪﻩ &= #65259;ﺎﻯ ﺭﻭﺍﻥ ﺧﻮﺩ ﺑﺮ&= #65193;ﺍﺷﺘﻰ ﺩﺍﺭﺩ. ﻭ ﻓﻠﺴﻔ= ﻪ ﺑﺎﻓﻰ ﺩﺭ ﺑﻴﺎ&= #65253; ﺁﻥ ﺑﺮﺩﺍﺷﺘﻬ&#= 65166; ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﭼ&= #65262;ﻥ ﺩﺭ ﺣﮑﻢ ﺑﺪﻭﺭ = ﻣﺪﺍﺭﻯ ﮔﺸﺘﻦ ﺍﻧﺴﺎﻥ &= #65251;ﻴﺒﺎﺷﺪ'ﮐﻪ ﺑﺎ ﭼﺸﻢ ﺩﻝ ﺑﺴ= ﺘﻪ ﺩﻭﺭ ﺧﻮﺩ ﻣﻴﮕ&= #65198;ﺩﻧﺪ.ﻭ ﻣﺪﺍﻡ ﻧﺸﺨﻮﺍ&#= 65197; ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #65261; ﺑﻘﻴﻪ ﮐﺮﺍﻣﺎ&#= 65173; ﺑﺎﻟﻔﻌﻞ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﮐﻨﻮﻧﻰ ﺧﻮﺩﺭ&#= 65165;'ﺍﺗﻠﺎﻑ ﻭﺍﺳﺮﺍﻑ ﻣﻴﮑ&#= 65256;ﺪ.ﭼﻮﻥ ﻟﺬﺗﻰ ﻧﻴﺰ ﻣﻴ&= #65170;ﺮﺩ'ﻫﺮﮔﺰ ﻓﺮﺻﺖ ﺗﺠﺪﻳﺪ &= #65255;ﻈﺮ ﻧﻤﻰ ﻳﺎﺑﻨﺪ.</= p> </= span> ﺩﺭ @= 380;ﻨﻴﻦ ﺍﺣﻮﺍﻟﻰ'ﺭؤﻳ= 5166;ﻫﺎ ﺩﺭ ﺑﻴﺪﺍﺭﻯ ﭘ&= #65268;ﺪﺍ ﻣﻴﺸﻮﻧﺪ.ﺭؤﻳ= 5166;ﻫﺎﻯ ﺩﺭ ﺧﻮﺍﺏ ﺭﺍ ﻫ= ﻤﻪ ﺩﺍﺭﻧﺪ'ﻭﻟﻰ ﭼ&= #65262;ﻥ ﺍﻧﺴﺎﻥ ﺑﺨﻮﺍ&#= 65259;ﺪ'ﺩﺭ ﺁﺭﺯﻭﻫﺎﻯ ﺧﻮ&#= 65193; ﺯﻧﺪﮔﻰ ﮐﻨﺪ'ﮐ&= #65258; ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263; ﻣﻴﻨﻤﺎﻳﺪ.ﺁﻧ&#= 64405;ﺎﻩ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ'&= #64400;ﻪ ﺭؤﻳﺎﻫﺎﻯ ﺩﺭ &#= 65169;ﻴﺪﺍﺭﻯ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧ&#= 65194;.ﻭﻧﻴﺮﻭﻣﻨﺪA= 175;ﺮ ﺍﺯ ﻫﻮﺳﻬﺎﻯ ﺭ&= #65261;ﺍﻥ ﻋﻘﺪﻩ ﺩﺍﺭ'ﺍﻳ&= #65254; ﺭؤﻳﺎﻫﺎﻯ ﺩﺭ &#= 65169;ﻴﺪﺍﺭﻯ ﻭ ﺩﺭ(ﺣﺪﻳث ﻧﻔ&= #1587; ) ﮐﻪ ﮐﺴﻰ ﺑﺎ ﺧ᥾= 2;ﺩﺵ ﺣﺮﻑ ﻣﻴﺰﻧﺪ'ﻭ = ﺍﺳﺘﺪﻟﺎﻝ ﺑﺪﻭﻥ ﻣﻘﺎﻭﻣ&#= 65174; ﻣﻴﻨﻤﺎﻳﺪ.ﭘس &#= 65191;ﻮﺩﺭﺍ ﻧﻴﺰ ﻣﺤﻖ ﺗﺮ ﻣ= ﻴﻴﺎﺑﺪ'ﻭ ﺑﺮﻭﺷﻬﺎﻯ ﺧﻴ&#= 65166;ﻝ ﻭﻭﻫﻢ ﺧﻮﺩ ﺍﺩ&= #65165;ﻣﻪ ﻣﻴﺪﻫﺪ. ﻭﻟﻰﺩ&= #65197; ﺻﻮﺭتی که ﻫﻨʋ= 98;ﻣﻨﺪ ﺳﻮﺍﺑﻖ ﺍﺑﺪﺍ&#= 65227;ﻰ ﺩﺍﺷﺘﻪﺑﺎﺷﺪ'&#= 65193;ﺭ ﮐﺎﺭ ﻫﻨﺮﻯ ﺧﻮ&= #65193;'ﺑﺮﺣﺴﺐ ﺭؤﻳﺎﻫﺎﻯ ﺩﺭ &#= 65169;ﻴﺪﺍﺭﻯ ﺧﻮﻳﺶ ﺗﺎﺑﻠﻮ&#= 65163;ﻰ ﻳﺎ ﺃثرﻯﺑﺴﺎA= 199;ﺩ' ﺑﺎﻋث ﻟﺬﺕ ﺩﻳ&#= 64405;ﺮﺍﻥ ﻣﻴﺸﻮﺩ'ﻭﺁﻧﺮ&#= 65165; ﺳﺤﺮ ﻫﻨﺮﻣﻨﺪ &= #65251;ﻴﺪﺍﻧﻨﺪ.ﮐﻪ ﺍﻓﺮﺍﺩ ﻧﺎﻇﺮ &= #65227;ﺎﻗﻞ ﺗﺮﻯ'ﻣﻴﺘﻮﺍﻧ&#= 65256;ﺪ ﺑﻌﻘﺪﻩ ﻫﺎﻯ ﺭ&= #65261;ﺍﻧﻰ ﻫﻨﺮﻣﻨﺪ'ﻭ ﻫﻮ&= #65203;ﻬﺎﻯ ﻧﺎﻣﻌﻘﻮﻝ ﻭ ﻣ&= #65188;ﺎﻝ ﺍﻭﺑﺮﺳﻨﺪ.ﻭ ﺩ&= #65197;س ﻋﺒﺮﺗﻰ ﺑﺮﺍﻯ &= #65191;ﻮﺩ ﺑﮕﻴﺮﻧﺪ.ﮐﻪ ﻧ&= #65166;ﻗﺪﺍﻥ ﻋﺎﻗﻞ ﻫﻨﺮﻯ ﺑ&= #65260;ﺘﺮ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺍ&#= 65267;ﻦ ﻣﺸﮑﻠﺎﺕ ﺭﻭﺍ&#= 65255;ﻰ ﻫﻨﺮﻣﻨﺪ ﺭﺍ ﻣ&= #65208;ﺨّﺺ ﮐﻨﻨﺪ.ﻭ ﺑﺮﺍﻯ = ﺩﻳﮕﺮﺍﻥ ﺗﻌﺮﻳﻒ ﮐﻨﻨﺪ'&= #65175;ﺎ ﻫﺮﭼﻪ ﺑﻴﺸﺘﺮ &= #65227;ﺒﺮﺕ ﮔﻴﺮﻯ ﮐﺮﺩﻩ ﺑ&= #65166;ﺷﻨﺪ. ﺍﻳﻨﺠﺎ ﺍﺳﺖ ﮐ&= #65258; ﻣﻴﮕﻮﺋﻴﻢ' ﺳﺘ&= #65166;ﻳﺸﮕﺮﺍﻥ ﻭ ﻣﺸﺘﺮﻳﺎﻥ ﻳ&= #65242; ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263;'ﺗﻨﻬﺎ ﺍﻣثاﻝ ﺍﻭ ﺩﺭ &#= 65227;ﻘﺪﻩ ﻫﺎ ﻭ ﻫﻢ ﺟﻨس ﺩ= ﺭﻣﺎﻫﻴّﺖ ﺭﻭﺍﻧﻰ ﺁﻧﻬﺎ &= #65251;ﻴﺒﺎﺷﻨﺪ .<o:p></o:p> ﺍﻟﺒﺘﻪ= </spa= n>ﺍﻭﻟﻴﺎﻯ ﺍʌ= 47;ﻬﻰ ﻭﻫﻨﺮﻣﻨﺪﺍﻥ &#= 65165;ﻟﻬﻰ ﺁﺭﻳﺎﺋﻰ ﺷﺪﻩ'&= #65255;ﻴﺰ ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﺸ&= #65176;ﺮﻳﺎﻥ ﺧﺎﺹ' ﻭ ﻫﻢ ﺟﻨﺴ= ;ﺎﻥ ﺩﺭ ﺫﺍﺕ ﺭﻭﺣﻰ = ﺧﻮﺩﺭﺍ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺩﺭ&= #65241; ﻳﮑﺪﻳﮕﺮ ﻣﻴﮑ&#= 65256;ﻨﺪ. ﻭﻫﻤﻴﺸﻪ ﮐﺒﻮ&#= 65175;ﺮ ﺑﺎ ﮐﺒﻮﺗﺮ'ﺑﺎ&= #65199; ﺑﺎ ﺑﺎﺯ ﺍﺳﺖ.ﮐ= ﻪ ﻫم ﺠﻨﺴﺎﻧﻰ ﻫ&#= 65204;ﺘﻨﺪ' ﮐﻪ ﻣﻴﺘﻮﺍﻧﺪ &= #65169;ﺎﻫﻢ ﭘﺮﻭﺍﺯ ﺭﻭﺣﻰ &= #65261; ﻣﻌﺮﺍﺟﻬﺎﻯ ﻣ&#= 65208;ﺎﺑﻪ ﮐﻨﻨﺪ.ﺷﺎﻳﺪ ﺩ&= #65197;ﺭﻭﺵ ﺍﻟﻬﻰ ﺑﺎﺷﺪ'ﮐ&= #65258; ﻣﻴﮕﻮﺋﻴﻢ ﻧﻪ &= #65235;ﻘﻂ ﻫﺪﺍﻳﺘﻬﺎﻯ ﻧ&#= 65268;ﮑﻮ'ﺑﺎﻋث ﺳﻌﺎﺩﺕ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺍﺳﺖ.ﮐﻪ ﮔﺎﻫﻰ = ﻫﺪﺍﻳﺘﻬﺎﻯ ﻣﻨﻔﻰ ﻭ ﺍﻧﺤﺮ&= #65165;ﻓﻰ ﻧﻴﺰ ﺑﺎﻋث ﻫﺪ&#= 65165;ﻳﺖﻣثبت ﺍﻧﺴﺎﻥهاﻯ ﻣA= 204;ﺘﻌﺪ ﻣﻴﮕﺮﺩﺩ.ﮐﻪ ﮔ&= #65262;ﺋﻰ ﺃﺩﺏ ﺭﺍ ﺍﺯ ﺑﻴ= ﺎﺩﺑﺎﻥ ﻣﻰ ﺁﻣﻮﺯﻧﺪ.ﮔ&= #65198;ﭼﻪ ﺁﻣﻮﺯﺵ ﺍﺩﻳﺒ&#= 65166;ﻥ ﺭﺍ ﻧﻴﺰ ﻣﻰ ﭘﺬ= ﻳﺮﻧﺪ. ﺍﺷﺒﺎﻉ ﻋﻘﺪﻩ &= #65259;ﺎ ﻭﻭﺟﻮﺩ ﻋﻘﺪﻩ&#= 65259;ﺎ' ﺑﺎﺯ ﻧﻌﻤﺎﺕ ﻭ = ﺭﺣﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻫﺴ= ;ﺘﻨﺪ'ﮐﻪ ﻧﺘﻴﺠﻪ ﺯﻧﺪﮔ&#= 65264; ﻫﺎ'ﻭﺗﮑﺎﻣﻠﺎ&#= 65173; ﻳﻚ ﺭﻭﺡ ﺩﺭ ﺗﻮ= ﻟﺪﺍﺕ ﻗﺒﻠﻰ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺑﺮﺍﻯ ﻧﻮﻉ ﮐﻨ&= #65262;ﻧﻰ ﻣﺼﺮﻑ ﻣﻨﻔﻰ ﺳ&= #65166;ﺯ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺍﮔ&= #65198; ﺗﺒﺪﻳﻞﺑﻤﺼﺮ= 5233; ﻣﺸﺒﺖ ﻭ ﺩﺭﺳﺖ = ﺷﺪ' ﻭ ﻋﺒﺮﺕ ﮔﻴﺮﻯ = ﺩﺳﺖ ﺩﺍﺩ ﮐﻪ ﻋﺒﻮﺭ&= #65263; ﺍﺯ ﺁﻥ ﺷﺪﻩ ﺑﺎ= ﺷﺪ.ﺑﻘﻮﻝ ﺭﻳﺎﺿﻴﺪﺍﻧﺎ= 5253; ﺑﺎﻳﻚ ﺗﺒﺪﻳل علاﻣﺖﺭﻳﺎﺿ᥾= 4; ﻣﻨﻔﻰ ﺑﻴﻚ ﻋﻠﺎﻣﺖ ﻣ&= #1579;بت ﻫﻤﺎﻥ ﺻﻔﺎﺕ ﻣ&= #65256;ﻔﻰ ﻗﺒﻠﻰ ﺭﺍ ﺗﺒﺪ&= #65267;ﻞ ﺑﺼﻔﺎﺕ ﻣثبت A= 261; ﺳﺎﺯﻧﺪﻩ ﻣﻴﮑ&#= 65256;ﺪ. ﻋﻘﺪﻩ ﻫﺎ ﮐﻪ ﻧ= ﻘﺎﻁ ﻣﻨﻔﻰ ﻭ ﻧﻴﺎﺯ&= #65259;ﺎﻯ ﻧﺎﻣﻌﻘﻮﻝ ﻫﺴ&#= 65176;ﻨﺪ ﻣﻴﺘﻮﺍﻥ ﺑﺎ ﺭ&= #65235;ﻊ ﻧﻴﺎﺯ'ﻭ ﭘﺶ ﺍﺯ= ﺗﺨﻠﻴﻪ ﻧﻴﺎﺯﻫﺎ ﭼﻨﺎ&#= 65253; ﮐﺮﺩ'ﮐﻪ ﻫﻤﻪ ﻧ= ﻴﺮﻭﻫﺎﻯ ﻗﻬﻘﺮﺍﺋﻰ ﺗﺒ&#= 65194;ﻳﻞ ﺑﻨﻴﺮﻭﻯ ﺗﻌﺎ&#= 65247;ﻰ ﺑﺨﺶ ﻣﻴﮕﺮﺩﺩ.&= #64404;ﻮﺋﻰ ﺑﺎﺩﺑﺎﻥ ﮐﺸﺘ&#= 65264; ﺍﺳﺖ'ﮐﻪ ﻣﻴﺘﻮ&= #65165;ﻧﺪ ﮐﺸﺘﻰ ﺭﺍ ﺑﺮ ﺧ= ﻠﺎﻑ ﺟﻬﺖ ﺑﺎﺩ'ﻭﻟﻰ = ﺑﺎ </spa= n>ﮐﻤﻚ ﻫﻤﺎﻥ A= 169;ﺎﺩ'ﭘﻴﺶ ﺑﺒﺮﺩ.ﻭ ﺗﻨﻬﺎ = ﮐﻮﺷﺶ ﻭ ﻣﺠﺎﻫﺪﻩﺍﻯ &= #65247;ﺎﺯﻡ ﺍﺳﺖ'ﮐﻪ ﻣﻴﺘﻮ&= #65165;ﻥ ﭼﻨﻴﻦ ﻧﻴﺮﻭﻯ &= #65251;ﻨﻔﻰ ﺭﺍ ﻣثبت ﮐﺮﺩ.= 5261; ﺍﻟّﺎ ﺗﻦ ﭘﺮﻭ&#= 65197;ﺍﻥ ﺑﺪﻭﻥ ﻫﺮ ﺳﻌﻰ = ﻭﮐﻮﺷﺶ'ﺑﺨﺼﻮ&#= 65209; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻇﺎﻫﺮﺍ ﺧﺴﺘﻪ &= #64400;ﻨﻨﺪﻩﺍﺳﺖ.ﻭ ﺑﺎﺩ ﻣﺨﺎﻟﻒ ﺁ&= #65255;ﻬﺎ ﺭﺍ ﺑﺎ ﺧﻮﺩ ﺑﺠ= ﻬﻨّﻤﻬﺎﻯ ﻗﻬﻘﺮﺍ ﻭ ﻗﻄﻌ&= #65264; ﻣﻴﺒﺮﺩ ﮐﻪ ﺟﺒ&= #65198;ﺍﻥ ﺁﻥ ﺑﺮﺍﻯ ﺗﮑﺮ&= #65165;ﺭ ﮔﺬﺷﺘﻪ ﻫﺎﻯ ﺍ&= #65199; ﺩﺳﺖ ﺭﻓﺘﻪ'ﺑﺴ&= #65268;ﺎﺭ ﻃﻮﻟﺎﻧﻰ ﻭﺳﺨ&#= 65174; ﺗﺮ ﺍﺳﺖ.ﮐﻪ ﺁﻧ= ﺮﺍ ﻋﺬﺍﺏ ﺟﺎﻭﻳﺪ&#= 65165;ﻥ ﺟﻬﻨّﻤﻰ ﺗﻮﺻ= 5268;ﻒ ﺑﺤﻖ ﻣﻴﮑﻨﻨﺪ. = ﺷﻔﺎﻯ ﺗﻦ ﺩﺍﺭﻭﺋﻰ ﺩ&= #65165;ﺭﺩ'ﻭﻟﻰ ﺷﻔﺎﻯ ﺫﻫﻦ ﺩﺍ&= #65197;ﻭﻯ ﺁﻣﻮﺯﺷﻰ ﻣﻴﺨ&#= 65262;ﺍﻫﺪ'ﻭ ﺩﺍﺭﻭﻯ ﺭﻭﺍﻥ &= #65165;ﺧﻠﺎﻕ ﻭﺍﺩﺏ ﺍﻟﻬﻰ'ﻭ&= #65175;ﺤﻠﻴﻪ ﻟﺎﺯﻡ ﺩﺍﺭﺩ'ﮐ&= #65258; ﺗﻨﻬﺎ ﺩﺭ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ ﺩﺳﺖ ﺩﺍ&= #65193;ﻧﻰ ﺍﺳﺖ. </= span> ﺩﺭ A= 169;ﺤث ﺭﺍﺑﻄﻪ ﻫﻨﺮ ﺑ&= #65166; </spa= n>ﺯﻧﺪﮔﻰ'ﺍﺯ A= 239;ﺪﻳﻢ ﻋﻠﻤﺎﻯ ﺯﻳﺒﺎ&#= 65163;ﻰ ﺷﻨﺎﺳﻰ' ﺑﻴﻦ ﻫ= ﻨﺮ ﻭﺯﻧﺪﮔﻰ ﺗﻌﺎ&#= 65197;ﺽ ﻣﻴﺪﺍﻧﺴﺘﻨﺪ' &= #65193;ﺭﺣﺎﻟﻴﮑﻪ ﺯﻳﺒﺎﺋﻰ ﺍﻧﻌ&#= 64401;ﺎﺳﻰ ﻃﺒﻴﻌﻰ ﺍﺯ ﻫﺴ&= #65176;ﻰ ﻧﻴﺴﺖ'ﺑﻠﮑﻪ ﻳ&= #65242; ﺃﻣﺮ ﺍﻧﺘﺰﺍﻋ&#= 65264; ﺫﻫﻨﻰ'ﻭ ﻋﻤﻞ ﺍ= ﺭﺍﺩﻯ ﺍﻧﺴﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ.ﮐﻪ ﺩﺍﺭﺍﻯ ﺍﺭﺯﺵ &= #65211;ﻨﻌﺘﻰ ﺩﻳﮕﺮﻯ ﺍﺳﺖ.ﺩ&= #65197; ﻫﻨﺮﻫﺎ ﻣﻌﻘﻮ&#= 65247;ﺎﺕ ﺍﺭﺯﺵ ﺻﻨﻌﺘﻰ &= #64400;ﻤﺘﺮﻯ ﺩﺍﺭﻧﺪ' ﮐﻪ ﺩﺭ= ﻋﺮﻓﺎﻥ ﻧﻴﺴﺖ.ﺍﺭﺳﻄﻮ&#= 64404;ﻔﺘﻪ ﺑﻮﺩ'ﮐﻪ ﻫﻨﺮ ﺗ= ﻘﻠﻴﺪ ﺍﺯ ﻃﺒﻴﻌﺖ ﺍﺳ&= #65174;.ﻭ ﻧﻴﺰ ﮔﻔﺘﻪ ﺑﻮ&= #65193;'ﻫﻨﺮ ﮐﺎﺭﻯ ﺭﺍ ﮐﻪ ﻃ= ﺒﻴﻌﺖ ﻧﺘﻮﺍﻧﺴﺘﻪ ﺑ&#= 64401;ﻨﺪ ﻫﻨﺮ ﻣﻴﮑﻨﺪ.ﻟ&= #65196;ﺍ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ'&= #65259;ﻨﺮ ﺗﻘﻠﻴﺪ ﻃﺒﻴﻌ&#= 65174; ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﺗ&= #65212;ﺤﻴﺢ ﻳﺎ ﺗﮑﻤﻴﻞ ﻃﺒ&= #65268;ﻌﺖ ﺍﺳﺖ.ﻭ ﺣﺘﻰ ﺧﻮ= ﺩ ﺍﻧﺴﺎﻥ ﻫﻨﺮﻣ&#= 65256;ﺪ'ﺟﺰﺋﻰ ﺍﺯ ﻃﺒﻴﻌﺖ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭ ﺍﻟﻬﺎﻡ ﺍﺯ ﻃ= ﺒﻴﻌﺖ'ﺃثرﻫﻨA= 198;ﻯ ﺭﺍ ﻏﻴﺮ ﻣﻄﺎﺑ&= #65238; ﺑﺎ ﻭﺍﻗﻊ ﻣﻴﺴ&= #65166;ﺯﺩ. ﻫﻨﺮﻣﻨﺪ ﻧﺸﺨ&#= 65262;ﺍﺭ ﻃﺒﻴﻌﺖﻣﻴﮑﻨ= 5194;'ﻭ ﺍﺩﺭﺍﮐﺎﺕﺧﻮ= 5193;ﺭﺍ ﺗﺒﺪﻳﻞ ﺑﻔﻌﻞ &= #65261;ﺗﺤﻘق ﻤﻴﻨﻤﺎﻳﺪﮐﻪ &#= 65175;ﮑﺎﻣل ﻨﻴﺴﺖ. ﺑﺮﺧﻰ ﺍ= ﺯ ﻣﺤﻘﻘﺎﻥ ﺩﺭ ﻫ&= #65256;ﺮ' ﺁﻧﺮﺍ ﻣﺮﺑﻮﻁ &= #65169;ﺴﻄﺢ ﺗﻤﺪﻥ ﻋﺼﺮ ﻫﻨ&= #65198;ﻣﻨﺪ ﻣﻴﺪﺍﻧﻨﺪ . ﻭﻟ= ﻰ ﺍﺳﺘﻌﺪﺍﺩ ﺍﺑ&#= 65198;ﺍﺯ ﻫﻨﺮ ﺩﺭ ﺑﺮﺧﻰ'= ﮔﺎﻫﻰ ﻣﻄﺎﺑﻘﺖ ﺑﺎ ﻃ&= #65170;ﻴﻌﺖ ﻭ ﺗﻤﺪﻥ ﻋﺼﺮ ﺧ= ﻮﺩ ﺩﺍﺭﺩ.ﻭ ﺑﺴﻴﺎ&= #65197;ﻯ ﺭﺍ ﻫﻨﺮﻣﻨﺪ ﻣ&= #65268;ﺒﻴﻨﺪ' ﻭ ﻧﻤﻰ ﺗﻮﺍﻧﺪ = ﺁﻧﺮﺍ ﺑﻴﺎﻥ ﻫﻨﺮﻯ ﻧ&= #65252;ﺎﻳﺪ. ﻳﺎ ﻫﻤﺎﻥ ﺍﺳﺘ&= #65228;ﺪﺍﺩ ﺳﻠﻮﻙ ﺍﻧﺴﺎﻥ &= #65203;ﺎﻟﻚ ﺍﺳﺖ'ﮐﻪ ﺩﺭ ﺩﻭ= ﺭﻩ ﺳﻠﻮﻙ ﺗﻨﻬﺎ ﻣ&= #65264; ﺑﻴﻨﺪ'ﮐﻪ ﺩﻡ ﻧ= ﻤﻰ ﺯﻧﺪ ﻭ ﺣﺮﻓﻰ ﻧ= ﺪﺍﺭﻧﺪ ﻭ ﭼﻮﻥ ﮐﺎﻣل ا&#= 65247;ﻬﻰ ﺷﺪﻧﺪ'ﻭ ﺯﻣﺎﻧ&= #65258; ﻣﺮﺑﻮﻃﻪ ﺧﻮﺩ&#= 65197;ﺍ ﺷﻨﺎﺧﺘﻨﺪ ﻣﻨ&#= 65166;ﺳﺐ ﺁﻥ' ﺗﻨﺰﻳﻞ ﺍﻓ= ﮑﺎﺭ ﻭ ﺍﻳﺪﻩ ﻫﺎﻯ ﺍ= ﻟﻬﺎﻣﻰ ﻭ ﺍﻟﻬﻰ ﺧﻮﺩ ﺭ= ﺍ ﻣﻴﻨﻤﺎﻳﻨﺪ.ﮐ&#= 65258; ﺑﺴﻴﺎﺭﻯ ﺍﺯ ﺍ&= #65267;ﺪﻩ ﻫﺎﻯ ﺧﻮﺩﺭﺍ'ﻗ&= #65166;ﺑﻞ ﺗﻨﺰﻳﻞ ﻭ ﮔﻔﺘ&= #65254; ﺑﺪﻳﮕﺮﺍﻥ ﻫﻢ &= #65255;ﻤﻴﺪﺍﻧﻨﺪ ﮐﻪ ﭘﻴﺎﻣﺒﺮ ﮔ&= #65236;ﺖ ﺍﺯ ﺳﻪ ﻫﺰﺍﺭ ﮐ= ﻠﺎﻣﻰ'ﮐﻪ ﻭﺣﻰ ﻭﺍﻟﻬﺎﻡ &= #65193;ﺍﺷﺘﻪ ﺍﺳﺖ'ﺗﻨﻬﺎ ﻳﻚ = ﻫﺰﺍﺭ ﺁﻧﺮﺍ ﺑﻬﻤﻪ ﻭ = ﻳﻚ ﻫﺰﺍﺭ ﺁﻧﺮﺍ ﺑ&= #65170;ﺮﺧﻰ'ﻭ ﻫﺰﺍﺭﻩ ﺳﻮﻡ ﺭ&= #65165; ﺑﻬﻴﭻ ﮐس ﻧﮕﻔ&#= 65176;ﻪ ﺍﺳﺖ.ﺯﻳﺮﺍ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺍﺯ ﺧﺪﺍﻭﻧﺪ' ﺑ= ﺰﺑﺎﻥ ﺁﻳﻨﺪﮔﺎﻥ ﺩﻭ&#= 65197; ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ = ﻧﻴﺎﻣﺪﻩ ﺑﺠﻬﺎﻥ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻳﺎ ﻫﻤﺎﻥ ﺳﻄﺢ = ﻋﻘﻞ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺍﺳﺖ'ﮐﻪ ﺃﻧﺪﮐ&= #65264; ﺍﺯ ﺁﻥ ﺍﻓﮑﺎﺭ = ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺷﺎ&= #65259;ﺪ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺩ&= #65165;ﺭﻧﺪ.ﮐﻪ ﻗﺎﺑﻞ ﻃﺮﺡ ﻭ ﮔ= ﻔﺘﻦ ﺑﺪﻳﮕﺮﺍﻥ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ ﻧﻴﺴﺘﻨ&#= 65194;.ﻳﺎ ﺍﮔﺮ ﮔﻔﺘﻪ ﺷﻮ&= #65193;' ﻣﻮﺟﺐ ﺍﻧﮑﺎﺭ &= #65153;ﻧﻬﺎ ﻭ ﺗﻐﻴﻴﺮﺍﺗﻰ &= #65169;ﻴﺸﺘﺮ ﻣﻘﺎﻡ ﺭﻭﺍﻧﻰ &= #65153;ﻧﻬﺎﻣﻴﮕﺮﺩA= 193;.ﺯﻳﺮﺍ ﺍﻧﮑﺎﺭ ﺍﻣﻮﺭ &= #65169;ﺮﺗﺮ'ﮔﻨﺎﻩ ﺳﺨﺖﺗﺮ ﺍﺯ ﺍﻧ&= #64401;ﺎﺭ ﺍﻣﻮﺭ ﻓﻌﻠی ﻮ &= #65259;ﻢ ﺍﮐﻨﻮﻥ اﻧﺴﺎ= 5253; ﻣﻴﺒﺎﺷﺪ. </= span> ﺑﺮʄ= 04;ﺴﻮﻥ ﺭﻭﺍﻥ ﺷﻨﺎس ﻣ&#= 65176;ﺎﻓﻴﺰﻳﮑﻰ'ﻳA= 166;(ﭘﺎﺭﺍ ﺳﺎﻳﮑﻮﻟﻮﮊﻯ)&#= 65259;ﻨﺮ ﺭﺍ ﺗﻠﺎﺵ ﺑﺮﺍ&= #65263; ﺗﻨﻈﻴﻢ ﻭ ﺳﺎﺧ&= #65174; ﻣﻴﺪﺍﻧﺴﺖ.ﺑﻠ&#= 64401;ﻪ ﺟﻨﺒﻪﺍﻯ ﺍﺯ ﺗ&= #65156;ﻣّﻞ ﻭ ﺍﺳﺘﺒﺼﺎﺭ ﺑ&= #65166;ﻃﻨﻰ ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﻫ&= #65252;ﺎﻥ (ﺷﻬﻮﺩ ویژن )ﻣ= 5268;ﺪﺍﻧﺪ.ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﮐﺎﻣ&#= 65246; ﺑﻮﺣﺪﺕ ﻭﺟﻮﺩ&#= 65263;'ﻭ ﮐﺴﺐ ﺍﻳﻦ ﻫﻤﺎ&= #65255;ﻰ ﻣﺮﺍﺗﺐﺍﻟﻬﻰ &#= 65169;ﺎﻟﺎﺗﺮ ﺩﺭﺁﻣﺪﻩﺍﺳﺖ.&#= 65261; ﺍﻭ ﻣثاﻝ ﺩﺳﺘ= 5252;ﺎﻝ ﻗﺪﻳﺴﻪﺍﻯ ﻳﻬ&#= 65262;ﺩﻯﺮﺍ می آﻭﺭﺩ'ﮐﻪ ﻓ= 5198;ﻭﻧﻴﮑﺎ ﭼﻮﻥ ﭘﻴﺸﺎﻧﻰ &= #65251;ﺴﻴﺢ ﺭﺍ ﭘﺎﻙ ﮐﺮﺩ'ﻋ= ﮑس ﻣﺴﻴﺢ ﺑﺮ ﺩﺳﺘ&= #65252;ﺎﻟﺶ ﻣﺎﻧﺪ.ﺯﻳﺮﺍ ﺯ&= #65253; ﻳﻬﻮﺩﻯ'ﻣﺴﻴﺢ &= #65197;ﺍ ﭘﺬﻳﺮﻓﺘﻪ ﺑﻮ&#= 65193;.ﻭ ﺩﺭ ﺩﻝ ﺧﻮﺩ ﺻﻮ= ﺭﺕ ﻣﺴﻴﺢ ﺭﺍ ﭼﺎﭖ&= #65207;ﺪﻩ ﭘﻴﺪﺍ ﮐﺮﺩ.ﻭ ﻫ= ﺮﮐس ﻭﻫﺮﻫﻨﺮﻣﻨﺪ= 5263;'ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﺷﻬﻮﺩ &= #65153;ﺧﺮ ﺧﻮﺩﺭﺍ ﺯﻧﺪﻩ &= #65193;ﺭ ﺩﻝ ﺩﺍﺭﺩ.ﻭ ﺍﺯ= ﺍﻭ ﺍﻟﻬﺎﻡ ﻣﻴﮕﻴ&#= 65198;ﺩ.ﻭ ﺣﺘﻰ ﺗﺤﺖ ﺗﺪﺑ&= #65268;ﺮ ﺍﻟﻬﻰ ﺍﻭ ﻣﻴﺒ&= #65166;ﺷﺪ. ﮐﻪ ﻣﺎ ﺍﺯ ﻫﻤﺰ= ﺍﺩ ﺍﻭ ﻣﻴﮕﻮﺋﻴﻢ. = ﺯﻳﺮﺍ ﺭﻭﺍﻥ ﺑﺸﺮﻯ ﺑ&= #65166; ﺷﻬﻮﺩ ﺧﻮﺩ'ﺗﺒ&= #65194;ﻳﻞ ﺑﺮﻭﺣﻰ ﺍﻟﻬﻰ &= #65207;ﺪﻩ ﺍﺳﺖ. ﭼﻮﻥ ﺑﺮﮔ= ﺴﻮﻥ ﺍﺯﻫﻨﺮﻣﻨﺪ ﺍ&#= 65247;ﻬﻰ ﻓﻮﻕ ﺑﺸﺮﻯ ﺻﺤ&= #65170;ﺖ ﻣﻴﮑﻨﺪ'ﻭﻧﻪ ﺍ&= #65199; ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263; ﺑﺸﺮﻯ'ﻭ ﮐﺎﺭ ﻫ= ﻨﺮﻯ ﺭﺍ ﺗﻤﺎﺵ ﻣﺴﺘ&= #65240;ﻴﻢ ﺑﺎﻃﻨﻰ ﺑﺎ ﻭﺍ&= #65239;ﻊ ﻧﺎﺳﻮﺗﻰ ﺧﺎﺭ&#= 65183;ی ﻤﻴﺪﺍﻧﺴﺖ. ﺩﺭ&= #65187;ﺎﻟﻴﮑﻪ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻏ&#= 65268;ﺮ ﺍﻟﻬﻰ ﻋﻤﻠﺸﺎ&#= 65253; ﺻﻨﻌﺘﻰ ﺍﺳﺖ'ﻧ&= #65176;ﻴﺠﻪ ﻋﻘﻞ ﻓﻌﻠﻰ ﺍﻭ'= ﻭ ﺗﻤﺮﻳﻨﺎﺕ ﻗﺒ&#= 65248;ﻰ'ﻭﺑﺨﺼﻮﺹ ﺑﺨﻮﺍﺳﺘﻪ ﻣﺸ&#= 65176;ﺮﻳﺎﻥ'ﻳﺎ ﻣﻮﺭﺩ ﺳﺘﺎﻳﺶ &= #65165;ﻧﺴﺎﻧﻬﺎﻯ ﻋﺎﻣﻰ ﻏﻴﺮ ﺍﻟ&= #65260;ﻰ.ﺯﻳﺮﺍ ﻋﻘﺪﻩ ﻫﺎ ﺩﺭ ﻫ= ﻨﺮﻣﻨﺪ ﻏﻴﺮ ﺍﻟﻬﻰ ﮐﺎ&= #65197;ﺳﺎﺯ ﻫﻨﺮﻯ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺩﺭ ﺣﺪّ ﮐﺎﻣﻠ&#= 65166;ﻥ ﺍﻟﻬﻰ ﭘﺎﮐﺴﺎ&#= 65199;ﻯ ﺷﺪﻩ'ﻧﻘﺶ ﺯﻳﺎ&= #65193;ﻯ ﺑﺮﺍﻯ ﻋﻘﺪﻩ ﻫ&= #65166; ﻭ ﻋﻘﻴﺪﻩ ﻫﺎ'ﺩ= ﺭﻫﻨﺮﻧﻤﺎﺋﻰ ﻫﺎﻯ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﻧﺪﺍﺭﺩ. ﺑﺮﮔﺴ&= #65262;ﻥ ﺩﺭ ﻋﻘﻴﺪﻩ ﺟﻤ&= #65166;ﻟﻰ ﺧﻮﺩ' ﻣﺘﺄثّر = 5165;ﺯ ﺷﻮﭘﻨﻬﺎﻭﺭ ﺍ&#= 65203;ﺖ. ﮐﻪ ﺩﺭ 1860 ﻭﻓ= ﺎﺕ ﻳﺎﻓﺘﻪ ﺑﻮﺩ. ﺯ= ﻳﺮﺍ ﻫﻨﺮ ﺭﺍ ﺍﻧﺘﻘ&= #65166;ﻝ ﺍﺯ ﺍﺭﺍﺩﻩ ﻭ ﺍ= ﺧﺘﻴﺎﺭ ﻋﻘﻠﻰ'ﺑﻤﺸﺎﻫ&#= 65194;ﻩ ﻭ ﺷﻬﻮﺩ ﻣﻴﺪﺍ&= #65255;ﺴﺖ.ﻳﺎ ﻫﻤﺎﻥ ﺍﻧﺘﻘﺎ&#= 65245; ﺍﺯ ﺧﻮﺍﺳﺘﻪ ﻭ = ﻃﻠﺐﺩﺭ ﺗﺄﻣّﻞ ﺗﺠﺮﻳﺪﻯ ﺳﻠﻮﮐʌ= 64;. ﺩﺭ ﻣﮑﺘﺐ ﺷﻮﭘﻨﻬ&#= 65166;ﻭﺭ ﻋﻨﺼﺮ ﺍﻓﻠﺎﻃ&#= 65262;ﻧﻰ ﻭ ﻋﺮﻓﺎﻧﻰ ﻭﺟ&= #65262;ﺩ ﺩﺍﺭﺩ'ﮐﻪ ﺳﻠﻮ&= #64400;ﻰ ﺍﺳﺖ.ﻭﻟﻰ ﺩﺭ ﺑ= ﺮﮔﺴﻮﻥ ﻧﻴﺴﺖ.ﺯﻳﺮﺍ ﺑ&= #65198;ﮔﺴﻮﻥ ﻋﺮﻓﺎﻥ ﺭﺍ ﻋﻠ&= #65250; ﻭ ﻓﻠﺴﻔﻪﺍﻯ ﻣ&= #65268;ﺪﺍﻧﺴﺖ'ﻭ ﻧﻪ ﻧﺘﻴﺠﻪ ﺷﻬ&= #65262;ﺩ ﻭﺳﻠﻮﻙ.ﺑﻤﻌﻨ&#= 65264; ﺩﻳﮕﺮ ﺑﺠﻨﺒﻪ &= #65251;ﺎﺩﻯ ﻭ ﺗﻨﺰﻳﻠﻰ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﻟﺪﻧّﻰ ﻭ ﺷﻬﻮ&#= 65193;ﻯ ﺗﻮﺟّﻪ ﺩﺍﺷﺖ. &= #65199;ﻳﺮﺍ ﻭﻯ ﭘﺰﺷﮑﻰ ﺑﻮ&= #65193;'ﮐﻪ ﺑﺎ ﺑﻴﻤﺎﺭﺍﻥ &= #65203;ﺮﻭﮐﺎﺭ ﺩﺍﺷﺖ.ﮔﻮﺋﻰ ﺧ&= #65262;ﺩ ﺗﺰﮐﻴﻪ ﻧﻔس ﻧ&#= 64401;ﺮﺩﻩ' ﻣﻴﺨﻮﺍﻫﺪ ﺩﻳ&#= 64405;ﺮﺍﻥ ﭘﺎﮐﺴﺎﺯﻯ ﺭﻭ&#= 65165;ﻥ ﻭ ﻣﻌﺎﻟﺠﻪ ﮐﻨ&= #65194;.ﮐﺎﺭﻯ ﮐﻪ ﺷﻮﭘﻨﻬﺎﻭ&#= 65197; ﻭﻫﺮﻋﺎﺭﻓﻰ ﻣ&#= 65268;ﮑﻨﺪ.ﺗﺎ ﺧﻮﺩﺭﺍ ﺷﻔﺎ ﻧ&= #65194;ﻫﻨﺪ' ﺩﻳﮕﺮﺍﻥ ﺭﺍ ﻧ&= #65252;ﻴﺘﻮﺍﻧﺪ ﺑﺪﺭﺳﺘﻰ ﺷﻔﺎ &= #65169;ﺪﻫﻨﺪ.ﻳﻌﻨﻰ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰ ﺧﻮﺩﺭﺍ'ﺑﺮﺍﻯ &= #65191;ﻮﺩﺵ ﻣﺨﺼﻮﺹ ﻣﻴﺪﺍ&#= 65255;ﺪ'ﮐﻪ ﺁﻳﻨﺪﻩ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺍﻭ ﻣﻴﺒﺎﺷﺪ<sp= an dir=3DLTR>. ﻭﻟﻰ ﺩʌ= 67;ﮕﺮﺍﻥ ﺭﺍ ﺍﻟﻬﺎﻣﺎﺕ &= #65193;ﺭ ﺳﻄﺢ ﻣﺮﺩﻡ ﻭ ﻋ= ﻘﻞ ﮐﻨﻮﻧﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﺁﻧﻬﺎ ﻣﻴﺪﺍﻧ&#= 65194;.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻋﺎﺭ&#= 65233; ﭘس ﺍﺯ ﺗﻨﺰﻳﻞ &= #65165;ﻟﻬﺎﻣﺎﺕ ﺧﻮﺩ'ﺩﺭ ﭼﻨﺪ ﺳ= ﺎﻟﻚ ﺧﻮﻳﺶ' ﻓﻮﺭﺍ ﻗ= ﺼﺪ ﺗﻌﺎﻟﻰ ﺩﺍﺩﻥ &= #65203;ﺎﻟﻚ ﺭﺍ ﺩﺍﺭﺩ ﻭ ﻧﺒ= ﺎﻳﺪﺩﺭ ﻫﻴﭻ ﺳﻄﺢ ﻋﻘﻠ&= #65264; ﺟﺪﻳﺪ ﻭﻟﻮ ﺑﻬ&= #65176;ﺮﻯ ﺗﻮﻗّﻒ ﮐﺮﺩ. ﺑ&= #65198;ﮔﺴﻮﻥ ﭼﻮﻥ ﺷﻮﭘﻨﻬﺎ&#= 65261;ﺭ ﻣﻌﺘﻘﺪ ﺍﺳﺖ'ﮐ&= #65258; ﻫﻨﺮ ﻳﻚ ﺣﺪس ﺍ&= #65187;ﻮﺍﻟﻰ ﺍﺳﺖ. ﮐﻪ ﭼﻴﺰﻯ= ﺍﺯ ﻣﺎﺩﻩ ﻭ ﺳﻄﺢ ﺯ= ﻧﺪﮔﻰ ﮐﻨﻮﻧﻰ ﺩﺭ ﺁﻥ = ﻧﻴﺴﺖ.ﺯﻳﺮﺍ ﺍﻟﻬﺎﻡ ﺍﺯ ﻣﻘ&= #65166;ﻡ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﺍ= ﻳﻦ ﺧﺎﺹ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺍﺳﺖ. ﮐﻪ ﺑﺨﻠﻖ= ﭘﻴﺎﻣﺒﺮ ﮔﻮﻧﻪ ﺑﺎﺯﮔﺸ&#= 65176;ﻪﺍﻧﺪ.ﻭ ﻫﺮ ﻳﻚ ﺍﺯ ﺳﻄﺢ= ﺷﻬﻮﺩ ﻧﻬﺎﺋﻰ ﺧﻮﺩ.ﻭ = ﻣﻌﺘﻘﺪ ﺍﺳﺖ ﮐﻪ ﺍﻳﻦ ﺣ= ﺪس ﻭ ﺣﺎﻝ' ﺑﺮ ﺫﺍﺕ= ; ﺭﻭﺣﻰ' ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺭ&= #65203;ﻴﺪﻩ'ﻭ ﻧﻪ ﺍﺯ ﻋﻘﻞ ﺑﺸ= ﺮﻯ ﻭ ﺭﻭﺍﻥ ﻣﻌﻤﻮ&= #65247;ﻰ.ﻭ ﭼﻮﻥ ﻫﺮ ﺍﻧﺴﺎ&= #65253; ﻋﺎﻣﻰ ﻏﻴﺮ ﺳﺎ&= #65247;ﻚ ﺩﻳﮕﺮ.ﻭ ﺍﻳﻦ ﻫ= ﻤﺎﻥ ﺣﺮﻑ ﺻﻮﻓﻴّﻪ &#= 65165;ﻳﺮﺍﻧﻰ ﺍﺳﺖ'ﮐﻪ ﻣﺎ ﻧﻴ= ﺰ ﻫﻤﺎﻥ ﺭﺍ ﻣﻴﮕ&= #65262;ﺋﻴﻢ. ﻟﺰﻭﻡ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺩﺭ ﺗﺨﻠﻴﻪ ﻭ ﺗ= ﺤﻠﻴﻪ' ﺗﺎ ﺗﺠﻠﻴﻪﻫﺎ&#= 65263; ﺍﻟﻬﻰ ﻫﻔﺘﮕﺎ&#= 65255;ﻪ ﻧﻮﻉ ﺑﺸﺮﻯ.ﺁﻧ&= #64405;ﺎﻩ ﺍﺯ ﻣﺤﻞ ﻋﻘﻞ ﺍ= ﻟﻬﻰ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263;'ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65197;ﺣﻤﺎﻧﻰ ﺍﻟﻬﺎﻡ ﺩﺭﻳﺎ&#= 65235;ﺖﺩﺍﺭﺩ.ﻭﺍﮔA= 198; ﺗﻨﺰﻳﻞ ﺷﺪﻧﻰ &= #65169;ﺮﺣﺴﺐﻋﻘﻞ ﺑﺸﺮﻯ ﻫﻢ ﺑﺎﺷ&= #65194;'ﮐﻪ ﺃﮐثرﺍ ﻧﻴﺴﺖ.= 5153;ﻧﻬﻢ ﺗﻨﻬﺎ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﻣﻄﻴﻊ'ﻭ = ﺩﺭ ﺗﺴﻠﻴﻢ ﺧﻮﺩ ﻣ&= #65268;ﮕﻮﻳﻨﺪ.ﻭ ﻓﻮﺭﺍ ﻧﻴﺰﺳﺎ&#= 65247;ﻚ ﺭﺍ ﺑﺴﻄﺢ ﺑﺎﺯ = ﺑﺎﻟﺎﺗﺮﻯ ﻋﻘﻠﻰ ﻣﻰ ﮐﺸﺎ&= #65255;ﻨﺪ.ﻭﺩﺭ ﺣﺪﺗﻨﺰﻳﻞ ﺗﻮ&#= 65239;ّﻒ ﻧﺪﺍﺭﻧﺪ. ﮐﻪ ﺣ= ﺘﻰ ﺧﻮﺩ ﮐﺎﻣﻞ ﺍﻟ&= #65260;ﻰ'ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻟﻬﺎ&#= 65251;ﺎﺕ ﺍﻟﻬﻰ ﺍﺧﻴﺮ ﺧ&= #65262;ﺩ'ﺗﻮﻗّﻒ </spa= n>ﻧﺪﺍﺭﺩ.ﻭ ﺳA= 228;ﻰ ﻣﻴﮑﻨﺪ'ﺁﻧﺮﺍ &= #65251;ﺤﺪﻭﺩ ﻭ ﻗﻄﻌﻰ ﻧﻬﺎﺋ&= #65264; ﻧﺪﺍﻧﺪ.ﻟﺬﺍ ﻫ&= #65252;ﭽﻨﺎﻥ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ &= #65175;ﺄﻣّﻠﺎﺕ ﻭﺗﻤﺮﮐﺰﺍﺕ ﻭ &= #65175;ﻮﺳّﻠﺎﺕ ﺍﻟﻬﻰ ﺧﻮﺩﺭﺍ &= #65193;ﺍﺭﺩ.ﭼﻪ ﺩﺭ ﺗﻔﮑّﺮ ﻋﺎ&#= 65193;ﻯ ﺩﺭ ﺑﻴﺪﺍﺭﻯ'ﻭ = ﭼﻪ ﺩﺭﻧﻮﺷﺘﻦ ﺍﻓ&#= 64401;ﺎﺭ ﺧﻮﺩ'ﻭ ﻳﺎ ﺩﺭ ﺑ= ;ﻴﺎﻧﺎﺕ ﻭ ﺍﺳﺘﺪﻟﺎﻟﺎ&#= 65173;ﺧﻮﻳﺶ. ﮐﻪ ﻧﺒﺎﻳﺪ ﺑﻄ&= #65262;ﺭ ﻓﻴﮑس ﻭﻟﺎ ﻳﺘ&#= 65232;ﻴّﺮ ﺑﺪﺍﻧﺪ. ﭘس ﻋﻘ&= #65246; ﺑﺮﺗﺮ ﻓﻌﻠﻰ<sp= an dir=3DLTR> </spa= n>ﺧﻮﺩﺭﺍ ﻧﻴʌ= 00; ﭘﺮﺳﺘﺶ ﻧﻤﻴﮑﻨﺪ.ﻭ ﺑﺪ&= #65255;ﺒﺎﻝ ﺩﺭﻳﺎﻓﺖ ﻋﻘﻠ&#= 65264; ﺍﺯ ﺳﻄﺢ ﺑﺎﻟﺎ&= #65175;ﺮﻯ ﻣﻴﺒﺎﺷﺪ. ﭼﻪ ﺩ= ﺭ ﺷﻬﻮﺩ ﺁﺧﺮ ﻋﺮ&= #65205; ﺭﺣﻤﺎﻥ'ﻭ ﻳﺎﺩ&= #65197;(ﺷﻬﻮﺩﻫﺎﻯ ﻋﻘﻠﻰ)ﻧﺎﻣﺤﺪ&#= 65261;ﺩ ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑ&= #65192;ﻠﻖ ﺧﻮﺩ'ﻭﺗﺎ ﻭﻗﺘ&= #65264; ﮐﻪ ﺯﻧﺪﻩ ﺑﺎﺷ&= #65194;. </= span> ﺗﻔʋ= 66;ﻭﺕ ﺑﺮﮔﺴﻮﻥ ﻭ ﺷﻮ&= #64344;ﻨﻬﺎﻭﺭ ﺩﺭ ﺍﻳﻦ ﻧﻘﻄﻪ = ﺍﺳﺖ'ﮐﻪ ﻧﺠﺎﺕ ﺍﺯ ﺍﺭﺍ&= #65193;ﻩ ﺯﻧﺪﮔﻰ ﺩﺭ ﺗﺠ&= #65198;ﻳﺪ ﻧﻔس ﻧﻮﻋﻰ ﺍﻧ&#= 65176;ﺤﺎﺭ ﻣﺎﺩﻯ ﺍﺳﺖ.ﮐﻪ = ﺗﻨﻬﺎ ﻣﺘﺄﻣّﻞ ﺁﺯﺍ= 5193; ﻭ ﻣﻌﺮﻓﺖ ﻳﺎ ﺷ= ﻨﺎﺧﺖ ﺁﺯﺍﺩ ﻭ ﺑﺮﺗﺮ = ﺗﻮﺟّﻪ ﺩﺍﺭﺩ.ﻭﺗﻮﺟّ= 5258; ﺑﺰﻧﺪﮔﻰ ﻓﻌﻠ&#= 65264; ﺭﺍ ﺗﻮﻗّﻒ ﻣﻴ&#= 65194;ﺍﻧﺪ.ﮐﻪ ﺩﺭ ﺍﻭﻟﻴﺎ ﻓﺮ&= #65211;ﺖ ﺗﺄﻣّﻞ ﺧﻮﺩ ﺑ&#= 65184;ﺎﻥ ﺭﺍ ﺩﺍﺭﺩ. ﺩﺭ ﻫ= ;ﻤﺎﻥ ﺣﺎﻝ ﺳﮑﻮﺕ ﻭ ﺗ= ﺠﺮﻳﺪ ﻣﻨﺘﻈﺮ ﺩﺭﻳﺎ&#= 65235;ﺖ ﻳﻚ ﺍﻟﻬﺎﻡ ﻭ ﺍ= ﻳﺪﻩ ﺟﺪﻳﺪ ﺑﺮﺗﺮ ﺍ&= #65203;ﺖ. ﺍﮔﺮ ﺗﻮﺍﻧﺴﺘ&#= 65258; ﺑﺎﺷﺪ' ﻣﺮﺍﺗﺐ = ﺍﻟﻬﺎﻣﺎﺕ ﻗﺒﻠﻰ ﺭﺍ ﮐﺎﻣ&= #65248;ﺎ ﺷﻨﺎﺧﺘﻪ ﺑﺎﺷ&#= 65194;.ﮐﻪ ﺍﺳﺎس ﻟﺎﺯﻣﻰ &#= 65169;ﺮﺍﻯ ﺷﻨﺎﺧﺖ ﻋﻘﻠﻰ &= #65203;ﻄﺢ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﺑﻨﻈﺮ ﺷﻮﭘﻨﻬﺎﻭﺭ ﺩ&#= 65197; ﺗﺄﻣّﻞ ﻫﺪﻑ ﺩ&#= 65261; ﺟﻨﺒﻪﻫﺴﺖ. ﻳﮑ&= #65264; ﺷﻨﺎﺧﺖ ﻣﻮﺿﻮ&#= 65225; ﻫﻨﺮﻯ ﺧﻮﺩ' ﮐﻪ= ﺃﻣﺮﻯ ﻧﺎﺳﻮﺗﻰ ﻭﻣﺎ&#= 65193;ﻯ ﺍﺳﺖ.ﮐﻪ ﺍﻳﻦ ﻣ= ﻮﺿﻮﻉ ﻣﻮﺟﻮﺩﻯ ﻣﺴﺘ&#= 65240;ﻞ ﺍﺯ ﮐﻞّ ﻫﺴﺘﻰ'&= #65261; ﺭﺏّ ﺍﻟﻨﻮﻉ ﻭ&#= 65267;ﺎ ﻣثاﻝ ﺍﻓﻠﺎﻃA= 262;ﻧﻰ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﻧ&= #65252;ﻮﻧﻪ ﻭ ﻣثاﻟﻰ ﺍ&#= 65199; ﺣﻘﻴﻘﺖ ﺑﺮﺗﺮ &= #65165;ﺳﺖ'ﮐﻪ ﺍﻣﺮﻭﺯ ﻫﺴﺖ ﻭ = ﺑﺎﻳﺪ ﺑﺂﻳﻨﺪﻩ ﺧﻮﺩ &= #65169;ﺮﺳﺪ ﻭ ﺩﻳﮕﺮﻯ ﺟﻨﺒ&= #65258; ﺫﺍﺕ ﻭﻣﻘﺎﻡ ﻧ&= #65236;ﺶ ﻭﺭﻭﺍﻥ ﺧﻮﺩ'ﮐ&= #65258; ﺩﺭ ﭼﻪ ﺳﻄﺢ ﺷﻬ= ﻮﺩﻯ ﻭ ﻟﺪﻧّﻰ ﺍﺳﺖ .= ﻳﻌﻨﻰ ﻫﻨﺮﻣﻨﺪ ﺑﺪﺍ&#= 65255;ﺪ' ﮐﻪ ﺃثر ﻫﻨﺮﻯ &#= 65165;ﻭ'ﻣﻨﺎﺳﺐ ﺳﻄﺢ ﺗﮑﺎﻣﻞ ﺭ&= #65261;ﺣﻰ ﺧﻮﻳﺶﻣﻴﺒﺎﺷ= 5194;'ﻭ ﻧﻪﮐﺎﺭ ﻳک اﺑ= 5194;ﺍﻋﻰ.ﻭﻟﺬﺍ ﺑﺎﻳﺪ ﻧﺨﺴﺖ ﺑ&= #65176;ﮑﺎﻣﻞ ﺧﻮﺩ ﭘﺮﺩﺍﺧﺖ'&= #65169;ﻌﺪ </spa= n>ﺑﺘﻬﻴّﻪ ﺁث= ;اﺭ ﻫﻨﺮﻯ ﺑﻴﺎﻧﻰ &= #65261; ﻓﻠﺴﻔﻰ'ﻭ ﻳﺎ ﺣ= ﺘﻰ ﻧﻘّﺎﺷﻰ ﻭﻫﺮ= 5219;ﺮﺡ ﺩﻳﮕﺮ ﻣﺮﺑﻮﻁ &= #65169;ﺰﻧﺪﮔﻰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻋ&#= 65212;ﺮ ﭘﺮﺩﺍﺧﺖ . ﺑﺘﻌ= ﺒﻴﺮ ﺩﻳﮕﺮﻯ ﻫﻨﺮﻯ &= #65197;ﺍ ﻣﺠﺮﺩ ﺍﺯﻣﺎﺩ&#= 65267;ﺎﺕ ﻭ ﺍﺯ ﺳﻄﺢ ﻣﻌﻘ= ﻮﻟﺎﺕ ﻭ ﻋﺎﺩﺕ ﻋﻮﺍﻡ = ﺩﻭﺭ ﮐﺮﺩ' ﻭ ﺑﺴﻄﺢ ﺑ= ;ﺮﺗﺮﻯ ﺑﺎﻟﺎ ﺭﻓﺖ.ﮐﻪ = ﺩﺭﻳﻚ ﺃﺷﺮ ﻫﻨﺮﻯﺎﺯ &= #65165;ﻳﻦ ﺳﻄﺢ ﺑﺮﺗﺮ ﺑﮕ&= #65262;ﻳﺪ. ﻭ ﺍﻳﻦ ﺗﺠﺮﻳﺪ = ﺍﺯ ﻣﺎﺩﻳﺎﺕ ﺭﺍ ﺩ&= #65197; </spa= n>ﻧﻘّﺎﺷﻰ ﻳᥴ= 6; ﻣﺠﺴﻤﻪ ﺳﺎﺯﻯ ﺑﮑﺎﺭ ﻣ&= #65268;ﮕﻴﺮﺩ'ﻳﺎ ﺩﺭ ﻧﻈﺮﻳّﺎﺕ &#= 65227;ﻘﻠﻰ ﻭ ﻓﻠﺴﻔﻰ.ﮐﻪ ﺑ= ﻬﺘﺮﻳﻦ ﺭﻭﺵ ﺍﻥ ﺗﺰﮐﻴ&= #65258;ﻧﻔس ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﺭ&= #65261;ﺍﻥ ﺧﻮﺩﺭﺍ'ﺑﺠﺎﻯ &= #65165;ﺑﺮﺍﺯ ﻫﻨﺮ'ﺑﺎﻳﺪ ﺩﺭ = ﺧﻮﺩ ﺳﻠﻮﻙ ﺍﻟﻬی ﻮ&#= 65169;ﺎ ﻭﻟﻰ ﺍﻟﻬﻰ ﺑﻤ&= #65228;ﺮﻓﻰ ﺧﺪﺍﻭﻧﺪ ﮐﻨﺪ'&= #64400;ﻪ ﺳﺮﻳﻌﺘﺮ ﻭ ﻋﻤ&= #65268;ﻖ ﺗﺮ ﭘﺎک ﺴﺎﺯﻯ &= #65197;ﻭﺍﻥ ﺩﺳﺖ ﻣﻴﺪﻫﺪ.ﻭ = ﺍﻟّﺎ ﺁﻧﻘﺪﺭ ﻋﻤﺮ ﺍ&= #65255;ﺴﺎﻥ ﻣﺤﻘﻖ ﺩﺭﺍﺯ ﻧ&= #65268;ﺴﺖ'ﮐﻪ ﺑﺎ ﮐﻨﺪﻯ ﺣﺮﮐ&= #65174;' ﺑﺘﻮﺍﻧﺪ ﺑﻘﻠ&#= 1617;ﻪ ﻫﺎﻯ ﻣﻌﺮﻓﺖ ﻭ = ﺗﻌﺎﻟﻰ ﺷﻬﻮﺩﻯ ﻭ ﻋﻘﻠ&= #65264; ﻭ ﻫﻨﺮﻣﻨﺪﻯ ﺍ&= #65247;ﻬﻰ ﺑﺮﺳﺪ.ﮔﺮﭼﻪ ﻭ&= #65165;ﺻﻠﺎﻥ ﺑﻘﻠّﻪ ﻫﺎﻯ ﻣ&#= 65228;ﺮﻓﺖ' ﻫﻤﭽﻨﺎﻥ ﻗﻠّ= 5258; ﻫﺎﻯ ﺑﺮﺗﺮﻯ ﺭ&= #65165; ﺍﺯ ﺩﻭﺭ ﺍﺣﺴﺎ&= #1587; ﻭﺟﻮﺩ ﻣﻴﮑﻨﻨ&#= 65194;.ﮐﻪ ﺑﻘﻴﻪ ﻋﻤﺮ ﺭﺍ = ﺑﺠﻬﺎﻯ ﻟﻤﻴﺪﻥ ﻭ ﺧﻮﺍ&= #65169;ﻴﺪﻥ ﻭ ﺍﮐﺘﻔﺎ ﺑﻤﺮ&= #65207;ﺪ ﻭ ﻣﻌﻠﻢ ﻭ ﺍﺳﺘ= ﺎﺩ ﺑﻮﺩﻥ ﺻﺮﻑ ﻧﻤ&= #65264; ﮐﻨﺪ.ﺑﻠﮑﻪ ﻫﻤ&= #64381;ﻨﺎﻥ </spa= n>ﺑﮑﺎﺭ ﺗﻌﺎʌ= 47;ﻰ ﺭﻭﺣﻰ ﺧﻮﺩ'ﺩﺭ = ﺗﺰﮐﻴﻪ ﻋﻤﻴﻖ ﺗﺮ ﻭ ﺩﺭ= ﻳﺎﻓﺘﻬﺎﻯ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;ﻣﻴﭙﺮﺩﺍﺯﻧʋ= 94;.ﻭﺑﻘﻮﻝ ﭘﻴﺎﻣﺒﺮ'ﺩﺭﻫ&#= 65198; ﺣﺎﻝ ﻋﺎﻗﺒﺖ ﻫ&= #65198;ﮐس ﺩﺭﭘﻴﺮﻯ'ﺍﻳﻦ &= #65197;ﻧﺞ ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍ&= #65207;ﺖ'ﮐﻪ ﭼﺮﺍ ﺣﺮﮐﺖ ﺳﺮ&= #65267;ﻌﺘﺮ ﻭ ﺯﻭﺩﺗﺮ ﻭ ﻫﻤ= ّﺖ ﺑﻴﺸﺘﺮ' ﻳﻌﻨﻰ = ﻫﻮﻡ ﻭﺍﻭﻡ ﻭ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﺷﺪﻳﺪﺗﺮﻯ ﻧﺪ&#= 65165;ﺷﺘﻪ ﺍﺳﺖ. ﺯﻳﺮﺍ ﺑﻬ= ﺮ ﻣﻘﺎﻡ ﺗﺠﻠّﻰ &#= 65165;ﻟﻬﻰﺭﺳﻴﺪﻥ' ﻫﻨﻮﺯ ﺑﺘﺠﻠّ= 5268;ﺎﺕ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮﻯ ﻗﺎﺋﻢ ﺭﻭﺡ ال= 602;ُدُس 'ﻭ ﻳﺎ ﻋﺮﺵ ﺭﺣﻤ= ;ﺎﻥ ﻧﺮﺳﻴﺪﻩﺍﻧﺪ.&#= 64400;ﻪ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺍﺯ ﻗﺎﺋﻢ ﺭﻭﺡ = القُدُس ﺭﺍ'ﺩﺭ ﺗﻮﻟﺪ ﻓ= ﻮﻕ ﺑﺸﺮﻯ ﺩﺭ ﺟﻬﺎ&= #65253; ﺧﻮﺍﻫﻴﻢ ﺩﺍﺷ&#= 65174;.ﮐﻪ ﺑﺎﻳﺪ ﺑﺘﻮﺍﻥ &= #65169;ﻘﻠّﻪ ﻫﺎﻯ ﺟﺪﻳﺪﻯ ﺭ&= #65203;ﻴﺪ.ﮐﻪ ﻧﻬﺎﻳﺖ ﺩﺭ ﺁﻥ = ﻧﻮﻉ'ﻗﻠّﻪ ﺷﻬﻮﺩ ﻧﻮﺭ ﺭﺣ&= #65252;ﺎﻥ ﻭ ﻋﺮﺵ ﺭﺏّ ﺑﺮ&= #65175;ﺮ ﺍﺯ ﺭﺣﻤﺎﻥ ﺍﺳ&= #65174;.ﻭ ﺗﺎ ﺍﻟﻠﻪ ﺃﻫﻮ&= #65197;ﻣﺰﺩﺍ'ﺑﻰ ﻧﻬﺎﻳﺖ ﺗﺠﻠّ= 5268;ﺎﺕ ﻭ ﺍﺭﺑﺎﺏ ﻧﻮﻉ = ﻭ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﺩﺭ ﭘﻴﺶ ﻫﺴﺖ. ﺗ= ;ﺎ ﺩﺭ ﺃﺑﺪﻳّﺖ ﻣ&#= 65220;ﻠﻖ'ﺑﺘﻮﺍﻥ ﺑﻨﻮﺭ ﺍﻟﺄﻧﻮ&#= 65165;ﺭ ﺍﻟﻠﻪ ﺭﺳﻴﺪ' ﮐ= ﻪ ﻫﻤﻪ ﺑﺎﻳﺪ ﺑﺮ&= #65203;ﻨﺪ ﻭﺧﻮﺍﻫﻨﺪ ﺭﺳ&#= 65268;ﺪ.ﺣﺘﻰ ﺍﺭﻭﺍﺡ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﺃﺗﻤﻰ ﻭ ﺗﺤﺖ ﺃ= ﺗﻤﻰ'ﭼﻪ ﺭﺳﺪ ﺑﻤﻮﺟﻮﺩ&#= 65165;ﺕ ﻭ ﺍﻧﻮﺍﻉ ﮔﻴﺎ&= #65259;ﻰ ﻭﺣﻴﻮﺍﻧﻰ ﻭ ﺑ&= #65208;ﺮﻯﻮ ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﻨﺪ ﺭﺳﻴﺪ ﻭﻟﻮ &#= 65169;ﻘﻴﻤﺖ ﮐﺎﺭﻣﺎﻫﺎ. <o:p></o:p></span= > ﺑﺮﮔﺴﻮ= ﻥ ﺍﺯ ﺩﻳﺪ ﻓﻠﺴﻔ&= #65264;' ﻫﻨﺮ ﻭﺟﻤﺎﻝ ﺑ&= #65198;ﺗﺮ ﺭﺍ'ﺧﺮﻭﺝ ﮐﺎﻣ&= #65246; ﺍﺯ ﺭﻭﺷﻬﺎﻯ ﻋ&= #65166;ﺩﻯ ﻭ ﻋﺎﻣﻴﺎﻧﻪ ﺑ&= #65268;ﺪﺍﺭﻯ ﻭﻣﻌﺮﻓﺖ ﺑﺴﺘ&#= 64405;ﻰ ﺑﻌﻠّﺖﻣﮑﺎﻧA= 264; ﺩﺍﺭﺩ.ﻳﺎ ﻫﻤﺎ&= #65253; ﺟﺒﺮ ﻋﻠّﻰ ﻭﻣ&#= 65166;ﺩﻯ ﻭﺍﺳﺘﺪﻟﺎﻟﺎ= 5173; ﻣﻨﻄﻘﻰ ﮐﻪ ﺍﻟ&= #65200;ﺍﻡ ﺁﻭﺭ ﺑﺎﺷﺪ.ﻭ ﺍ= ﻳﻦ ﻣﻌﺮﻓﺖ ﻣﺎﺩﻯ'&= #65175;ﻨﺰﻳﻞ ﺷﺪﻩ ﻣﺘﻔﮑّﺮ= 5267;ﻦ ﻭﺍﺩﺑﺎ'ﺑﺎﺯ ﺧ&= #65262;ﺩ ﺣﺮﻑ ﺁﺧﺮﻧﻴﺴ&#= 65174;. ﮐﻪ ﺑﺎﻳﺪ ﺍﺯ ﺁﻥ ﻧ= ﻴﺰ ﻋﺒﻮﺭ ﮐﺮﺩ. ﮐﻪ= ﺳﺎﻟﮑﺎﻥ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ ﻣﻴﻨﻤﺎﻳﻨﺪ ﮐ&#= 65258; ﺣﺘﻰ ﺍﺯ ﺳﻄﺢ ﻋ= ﻘﻞ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﺧ&= #65262;ﺩ ﻧﻴﺰ' ﻣﻴﺨﻮﺍﻫ&= #65194; ﺑﺮﺗﺮ ﺭﺍ'ﺑﺎ ﺗ= ﺰﮐﻴﻪ ﻧﻔس ﺑﻴﺸﺘﺮ ﻭ &= #65175;ﺄﻣّﻠﺎﺕ ﻭ ﺗﻮﺳّﻠﺎﺕ ﻋ&#= 65170;ﺎﺩﻯ ﺑﺠﻮﻳﻨﺪ.ﭘس ﻋ&#= 65248;ّﺖ ﻣﮑﺎﻧﻰ ﻳﮑﻰ ﺍ&= #65199; ﻣﺮﺍﺣﻞ ﺍﺳﺖ.ﻭ&= #65267;ﮑﻴﺎﺯ ﻟﻮﺍﺯﻡ ﺧﺮﻭﺝ &= #65165;ﺯ ﻣﻌﺮﻓﺖ ﻓﻌﻠﻰ &= #65191;ﻮﺩ.ﻟﺬﺍ ﺑﺮﮔﺴﻮﻥ ﺭﺍ'ﻋ&= #65240;ﺐ ﺗﺮ ﺍﺯ ﺷﻮﭘﻨﻬ&= #65166;ﻭﺭ'ﻭ ﻫﺮﻋﺎﺭﻑ ﺩﻳﮕ&#= 65198; ﺑﺎﻳﺪ ﺩﺍﻧﺴﺖ.&= #65199;ﻳﺮﺍ ﻭﻯ ﺩﺭ ﻫﺮ ﺣﺎﻝ= ﭘﺰﺷﻚ ﺑﻮﺩ'ﮐﻪ ﻣﮑﺎﻥ = ﻭﺯﻣﺎﻥ ﻭ ﺣﺘﻰ ﺩﺭ ﻳﻚ ﺍ= ;ﺯ ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭ&#= 65165;ﻧﻰ ﺧﻮﺩ' ﻧﺎﭼﺎﺭ ﺗ= ﻮﻗّﻔﻰ ﺩﺭ ﺗﻌﺎﻟﻰ ﺫﻫ&= #65256;ﻰ ﺧﻮﺩ ﺭﺍ ﺩﺍﻧﺴ&= #65174;.ﺩﺭﺣﺎﻟﻴﮑﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;' ﺗﻌﺎﻟﻰ ﻫﺎﻯ ﺑ&= #65198;ﺗﺮ ﺧﻮﺩ ﻭ ﺳﺎﻟﮑﺎ&= #65253; ﺧﻮﺩﺭﺍ'ﺑﺨﺪﺍ&#= 65261;ﻧﺪ ﻭﺍﮔﺬﺍﺭ ﻣﻴﮑ&#= 65256;ﻨﺪ.ﮐﻪ ﺧﺮﻭﺝ ﺍﺯ ﻭﺿﻊ = ﻓﻌﻠﻰ ﻫﺮ ﺳﺎﻟﻚ ﺭﺍ' ﺧ= ;ﺪﺍﻭﻧﺪ ﺯﻣﻴﻨﻪ ﺳﺎﺯﻯ &= #65153;ﻥ ﻣﻴﮑﻨﺪ.ﻭ ﭘﻴﺮ = ﮐﺎﻣﻞ ﻧﻤﻰ ﺗﻮﺍﻧﺪ'ﮐ&= #65166;ﺭ ﺧﺪﺍ ﺭﺍ ﺑﻴﺶ ﺍ= ﺯ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﮐﻪ ﺩﺍﺭﺩ ﺑﻨﻤ&= #65166;ﻳﺪ. ﻭ ﺳﺎﻟﮑﺎﻥ ﻧﻴ&= #65200; ﺑﻬﻤّﺖ ﺗﻨﻬﺎ= 5263; ﺧﻮﺩ'ﻧﻤﻰ ﺗﻮﺍ&= #65255;ﻨﺪ ﺗﮑﺎﻣﻠﻰ ﺑﺮﺗ&#= 65198; ﺑﺮﺳﻨﺪ ﺑﺎ ﺷﻬ&= #65262;ﺩ ﺟﺪﻳﺪﻯ ﺑﻴﺎﺑ&#= 65256;ﺪ.ﺯﻳﺮﺍ ﺧﺪﺍﻭﻧﺪ ﻣﻨﺘ&#= 65224;ﺮ ﺍﺳﺖ'ﮐﻪ ﺷﺮﺍﻳ&= #65218; ﻟﺎﺯﻡ ﺩﺭ ﺳﺎﻟ&= #65242; ﺗﺄﻣﻴﻦ ﮔﺮﺩﺩ.&= #65153;ﻧﮕﺎﻩ ﺧﺪﺍﻭﻧﺪ</sp= an> &#= 65165;ﺯ ﻣﺤﻞ ﺩﺍﻭﺭﻯ ﺧ&= #65262;ﺩ' ﮐﻪ ﻫﻤﻴﺸﻪ ﺧﺎ&= #65209;ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺳ&#= 65248;ﻮﮐﻰ ﻣﻴﺒﺎﺷﺪ'ﺩﺭ ﺣ&= #65194;ّ ﺷﺮﻁ ﮐﺎﻓﻰ ﺑﺸ&= #65260;ﻮﺩ ﺑﺮﺗﺮﻯ ﻣﻴﺮﺳ&#= 65166;ﻧﺪ.ﺣﺘﻰ ﺍﮔﺮ ﺩﻳﺮﺗﺮ ﺑ&= #65208;ﻬﻮﺩ ﺟﺪﻳﺪﻯ ﺭﺳﻴﺪ'&= #65211;ﻠﺎﺡ ﺍﻟﻬﻰ ﺑﻮﺩﻩ'ﻭ = ﺑﻨﻔﻊ ﺳﺎﻟﻚ ﺍﺳﺖ.ﺗﺎ = ﻣﺒﺎﺩﺍ ﺩﺭﻣﺮﺣﻠﻪ ﺑﻌ&#= 65194;ﻯ ﮐﻤﺒﻮﺩﻯ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﺪ ﻭ ﻧﺎﺭﺳ&= #65166;ﺋﻰ ﺭﺍ ﺑﺮﺍﻯ ﮐﺴﺐ = ﻣﻘﺎﻡ ﺷﻬﻮﺩﻯ ﺑﺎﺯ ﺑ&= #65166;ﻟﺎﺗﺮ. ﭘس ﺗﺴﻠﻴﻢ &#= 65203;ﺎﻟﻚ ﻭ ﺻﺒﻮﺭﻯ ﺑﻴﺸ&= #65176;ﺮ'ﻭ ﻋﺸﻖ ﻭﺭﺯﻯ ﻋﻤ&= #65268;ﻖ ﺗﺮ ﻭ ﺍﺭﺍﺩﻩﺍ&= #65263; ﻧﻴﺮﻭﻣﻨﺪ ﺗﺮ &= #65191;ﻮﺩ ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴ&= #64401;ﻨﺪ. ﻋﻠّﺖ ﻣﮑﺎﻧﻰ &#= 65261; ﻣﻘﺎﻣﻰ ﺳﺎﻟﻚ'&= #65261; ﻫﺮ ﻣﺤﻘﻘﻰ ﺍﮔ&= #65198; ﻣﻌﻴﺎﺭ ﻧﻬﺎﺋ&#= 65264; ﺑﺎﺷﺪ. ﺗﻨﻬﺎ ﻣ= ﻔﻴﺪ ﻋﻠﻢ ﻣﻨﺎﺳﺐ ﺳ&= #65220;ﺢ ﻓﻌﻠﻰ ﺍﺳﺖ.ﻭﻧ&= #65258; ﻣﻔﻴﺪ ﺍﻣﮑﺎﻥ &= #64400;ﺴﺐ ﻋﻠﻮﻡ ﻭ ﻣﻌﺮﻓ&= #65176;ﻬﺎ ﻭ ﺁﮔﺎﻫﻰ ﻫﺎ'ﻭ= ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪﻧﻰ ﻭ ﺩﺍﺩﻩ = ﻫﺎﻯ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;'ﮐﻪﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ'ﺗﻨﻬﺎ ﺑ&= #65240;ﺼﺪ ﻣﻘﺎﻡ ﺑﺎﻟﺎﺗ&#= 65198; ﻣﻴﮑﻮﺷﻨﺪ. ﺗﺎ = ﺍﺯ ﺍﺭﺍﺩﻩ ﻭﺧﻮﺍ&#= 65203;ﺘﻪ ﻫﺎﻯ ﻫﻮﺵ ﮔﺮﺍ&= #65163;ﻰ ﺧﻮﺩ ﺧﺎﺭﺝ ﻧﺸ&= #65194;'ﻧﻤﻰ ﺗﻮﺍﻥ ﭘﻴﺸﺮﻓ&#= 65174; ﻣﻌﺮﻓﺘﻰ ﻭ ﺷﻬ&= #65262;ﺩﻯ ﻧﻤﻮﺩ.ﮐﻪ ﺍﺭﺍ&= #65193;ﻩﺍﻯ ﮐﺎﺭﺳﺎﺯ ﮔﺮﺩ&#= 65193;.ﻭ ﺗﺒﺪﻳﻞ ﺑﺎﺭﺍ&#= 65193;ﻩ ﺟﺪﻳﺪﻯ'ﺑﺮﺍﻯ &= #65203;ﺎﻟﻚ ﻭ ﮐﺎﻣﻞ ﻗﺮﺍﺭ = ﺑﮕﻴﺮﺩ. ﻋﻠﻮﻡ ﻣﺎﺩﻯ ﻭ = ﻫﻢ ﺍﮐﻨﻮﻧﻰ ﻣﻨﺎ&#= 65203;ﺐ ﺯﻣﺎﻥ'ﻫﺮ ﺳﻮﺩ&= #65263; ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ</= span>'ﺍﻳﻦ ﺿﺮﺭ ﺭﺍ ﺩﺍﺭﺩ'= ﮐﻪ ﭘﺮﺩﻩﺍﻯ ﻭﺣﺠ&#= 65166;ﺏ ﺃﻋﻈﻤﻰ ﺑﺮ ﻣﻌ&= #65198;ﻓﺘﻬﺎﻯ ﻧﻴﺎﻣﺪﻩ ﺑﺮﺗ&#= 65198; ﻣﻴﺸﻮﺩ. ﺍﺳﺘﺪ&= #65247;ﺎﻟﺎﺕ ﻣﻨﻄﻘﻰ ﺍﻟﺰﺍ&#= 65249; ﺁﻭﺭ ﻧﻴﺴﺘﻨﺪ'&= #64400;ﻪ ﺟﻨﺒﻪ ﻫﺎﻯ ﻗﺎ&= #65169;ﻞ ﺍﻧﮑﺎﺭ ﺩﺭ ﻫﺮ = ﺍﺳﺘﺪﻟﺎﻝ ﻭﺟﻮﺩ ﺩﺍﺭﺩ.ﮐ&= #65258; ﺻﺎﺣﺐ ﺳﻄﺢ ﻋﻘ&= #65246; ﺑﺮﺗﺮ ﺑﻌﺪﻯ'ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﺁﻥ ﺭﺍ ﻋﻠﻴﻪ ﻫ= ﺮ ﺍﺳﺘﺪﻟﺎﻝ ﻣﻄ&#= 65198;ﺡ ﻧﻤﺎﻳﺪ. ﻭ ﺑﺎﻭ= ﺭﻯ ﺩﻳﮕﺮﺍﻥ ﺍﺯ ﻫ&= #65198; ﻣﻌﺮﻓﺘﻰ'ﺑﺴﺘ&#= 65258; ﺑﺪﺭﺟﺤﻪ ﭘﺎﮐ&#= 65264; ﺭﻭﺍﻥ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ.ﮐﻪ ﺁﻧﺮﺍ ﺳﻤﭙﺎﺗ&#= 65264; ﻗﺒﻠﻰ ﺷﺨﺺ ﻣﻴ&= #64405;ﻮﻳﻨﺪ.ﻭ ﺍﻳﻦ ﺳﻤﭙﺎﺗﻰ &= #65165;ﺳﺖ'ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺎ&= #65261;ﺭ ﻣﻴﺪﻫﺪ.ﻭ ﺍﺳﺘ&= #65194;ﻟﺎﻟﻰ ﺭﺍ ﮐﺎﻣﻞ ﻭﮐﺎ&= #65235;ﻰ ﻣﻴﺪﺍﻧﺪ.ﻭﻟﻰ &= #65193;ﺭ ﺳﻄﺢ ﭘﺎﮐﺘﺮ ﺭ&= #65261;ﺍﻥ'ﭼﻨﻴﻦ ﺑﺎﻭﺭﻯ ﻫﺎﻯ ﻗ&= #65170;ﻠﻰ ﺭﺍ ﻧﻴﺰ ﻧﻔﻰ ﻣ= ﻴﮑﻨﺪ. ﺍﻳﻦ ﺗﺴﻠﻴﻢ ﺳ&= #65166;ﻟﻚ'ﻭ ﻋﺪﻡ ﭘﺎﺑﻨﺪ ﺷ&= #65194;ﻥ ﺑﻌﻠّﺖ ﻣﮑﺎﻥ &#= 65261;ﺯﻣﺎﻥ ﻭ ﻣﺤﻴﻂ'ﻫﻤﺎﻥ = ﺣﺎﻝ ﺃﭘﻴﮑﻮﺭﺳﺎﻟ= 5242; ﺑﺎﺳﺘﺎﻧﻰ ﺍﺳ&#= 65174;'ﮐﻪ ﺑﺎ ﺣﺎﻟﺖ ﺍﻃﻤ&= #65268;ﻨﺎﻥ ﻭ ﺁﺭﺍﻣﺶ'ﻣﺪﺍ&= #65249; ﺩﺭ ﺣﺎﻝ ﺗﺠﺮﻳ&= #65194; ﻭ ﺭﺿﺎ ﻭ ﺻﺒﻮﺭ= ﻯ'ﻭ ﺍﺩﺍﻣﻪ ﻋﺸﻖ ﻭ&= #65197;ﺯﻯ ﺑﺂﺧﺮﻳﻦ ﻣﻘﺎ&#= 65249; ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﻣ&= #65268;ﺒﺎﺷﺪ.ﮐﻪ ﻣﻨﺠﺮ ﺑﺸﻬﻮﺩ &= #65169;ﺮﺗﺮ ﻭ ﻟﺰﻭﻡ ﻋﺸﻖ ﺑ= ﻴﺸﺘﺮ ﺑﻌﺪﻯ ﻣﻴﮕﺮﺩ&#= 65193;. ﮐﻪ ﺳﺎﻟﮑﻰ ﭼﻮ&= #65253; ﺃﭘﻴﮑﻮﺭ ﺍﺣﺴ&#= 65166;س ﺭﻧﺞ ﻭ ﺩﺭﺩﻯ ﺩ= ﺭﻋﺰﻟﺖ ﮔﺎﻩ ﺳﻠﻮﮐﻰ ﺧ&= #65262;ﺩ'ﻭﺷﺮﺍﻳﻂ ﻣﺎﺩﻯ ﺳﺨﺖ ﺩﻭ&= #65197;ﻩ ﺳﻠﻮﻙ ﺍﻭﺭﺍ ﺧ&= #65204;ﺘﻪ ﻧﻤﻰ ﮐﻨﺪ.ﮐﻪ ﺍ= ﻳﻦ ﺭﻧﺠﻬﺎ ﺣﺘﻰ ﺩ&= #65197; ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﻧﻴﺰ ﻭﺟﻮﺩ ﺩﺍ&= #65197;ﻧﺪ. ﻭ ﺑﻘﻮﻝ ﻣﺤﻤﺪ'= ﻫﺮﭼﻪ ﻣﻘﺎﻡ ﺍﻟﻬﻰﺷ&#= 65192;ﺺ ﺑﺎﻟﺎﺗﺮ ﻭ ﭘﻴ&= #65166;ﻣﺒﺮ ﮔﻮﻧﻪ ﺗﺮ ﺑﺎﺷ&= #65194;'ﺑﺎﺯ ﺳﺨﺘﻰ ﻭ ﻋﺬﺍﺏ = ﺯﻧﺪﮔﻰ ﺑﺸﺮﻯ ﺳﺨﺖﺗﺮ&#= 65263;ﺩﺍﺭﺩ. ﮐﻪ ﺗﺤﻤّﻞ ﺁﻥ &= #65251;ﺸﮑﻞ ﺗﺮ ﻣﻴﺸﻮﺩ.ﮐﻪ = ﺍﮔﺮ ﺗﺤﻤّﻞ ﺷﺪ ﻭ ﺻ&= #65170;ﻮﺭ ﺑﻮﺩ'ﺷﻬﻮﺩﻫﺎ&#= 65263; ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﺎ&= #65251;ﻰ ﺑﺎﻟﺎﺗﺮ ﺧﻮﺍ&#= 65259;ﻨﺪ ﺭﺳﻴﺪ.ﻭﺍﻟّﺎ &#= 65169;ﺪﻭﻥ ﻓﻬﻢ ﺩﺭﻳﺎﻓﺖ &= #64400;ﻨﻨﺪﻩ ﺁﻥ ﻧﺨﻮﺍﻫﺪ ﺑ&= #65262;ﺩ. ﻭﺍﺯ ﮔﻮﺷﻰ ﺩﺍ&= #65191;ﻞ'ﻭ ﺍﺯﮔﻮﺵ ﺩﻳﮕﺮ &= #65169;ﻴﺮﻭﻥ ﺑﺮﻭﺩ.ﺁﻧﮕﺎﻩ &= #65239;ﺪﺭﺕﺿﺒﻂ ﻭ ﺭﺑﻂ ﺍﻟﻬﺎﻣ&= #65166;ﺕ ﺟﺪﻳﺪ ﻣﻴﺴّﺮ &#= 65255;ﻴﺴﺖ.ﺗﺎ ﻫﻨﺮﻣﻨﺪﻯ ﻫﺎ&#= 65263; ﺑﻬﺘﺮﻯ ﺩﺭ ﺗﻨ&= #65200;ﻳﻞ'ﻳﺎ ﺩﺭﻫﺮﮐﺎﺭ ﺩﻳ&#= 64405;ﺮﻯ ﺭﺍ ﺍﺩﺍﻣﻪ ﺑﺪ&= #65259;ﺪ ﻭﻫﺮﭼﻪ ﺳﺎﻟﻚ &= #65261; ﻣﺘﻔﮑّﺮ ﻭ ﻣﺘ&#= 65156;ﻣّﻞ ﻋﻤﻴﻖ ﺗﺮ ﺩﺭ ﻣ= ﻮﺿﻮﻋﻰ ﻧﻔﻮﺫ ﮐﻨﺪ'ﺑﻴ&= #65208;ﺘﺮ ﺧﻮﺩ ﺭﺍ ﻓﺮﺍﻣ&= #65262;ﺵ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺯﻣ&= #65166;ﻥ ﻭﻣﮑﺎﻥ ﻭ ﻣﺤﻴ&= #65218; ﻧﻘﺶ ﺧﻨثی ﮐﻨ= 5256;ﺪﻩ ﻧﺪﺍﺭﻧﺪ.ﻭ ﻫﺮ = ﮔﺎﻩ ﺩﺭ ﻫﺮﻣﺮﺣﻠﻪ&#= 65165;ﻯ ﺗﻮﻗّﻒ ﺗﻔﮑّA= 198;ﻯ ﺩﺳﺖ ﺩﺍﺩ'ﻭ ﺗﻌ= ﻘﻴﺐ ﻳﻚ ﻓﮑﺮ ﺭﻫﺎ ﮔ= ﺮﺩﻳﺪ. ﺁﻧﮕﺎﻩ ﻧﻮﺑﺖ &= #65169;ﻴﺎﻧﺎﺕ ﻣﺎﺩﻯ ﺷﺪﻩ ﺍﺣ&= #65262;ﺍﻝ ﺟﺪﻳﺪ'ﺑﺮﺍﻯ ﺩ&= #65267;ﮕﺮﺍﻥ ﺩﺭ ﺗﻨﺰﻳﻞ ﻣﻨ&= #65220;ﻘﻰ ﺍﺳﺖ ﮐﻪ ﻣﻔﻴﺪ = ﺟﻤﻊ ﻭ ﺣﺘﻰ ﻣﻔﻴﺪ ﻧ= ﻮﻉ ﺑﺸﺮﻯ'ﺩﺭ ﺗﮑﺎ&= #65251;ﻞ ﮐﻠّﻰ ﺧﻮﺩ ﻫﺴ&#= 65176;ﻨﺪ. ﻭﻟﻰ ﺣﺠﺎﺑﻰ ﺑ&= #65198;ﺍﻯ ﺗﻌﺎﻟﻰ ﺑﻴﺸﺘ&#= 65198;ﺍﻳﻦ ﻣﺘﻔﮑّﺮ ﮔﺮﺩ= 5267;ﺪﻩ ﺍﺳﺖ.ﮔﺮﭼﻪ ﺍﻳ&= #65254; ﻣﺘﻔﮑّﺮ ﺍﻟﻬ= 5264;'ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﻫﻤﺰﺍ&#= 65193; ﺭﻭﺣﻰ ﺧﻮﺩ ﻭ ﺷ= ﻬﻮﺩ ﺁﺧﺮ ﺧﻮﺩ ﻣﻴﺒ&= #65166;ﺷﺪ'ﮐﻪ ﺗﻮﻗّﻒ ﺑﺎﮐﻤ= 5242; ﺍﻟﻬﻰ ﻭﻗﺘﻰ ﺍ&= #65203;ﺖ'ﮐﻪ ﺁﻟﻮﺩﮔﻰ ﻫﺎﻯ &= #65197;ﻭﺍﻧﻰ ﻭ ﺻﻔﺎﺕ ﺣﻴﻮﺍ&= #65255;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﻫﻨ&= #65262;ﺯ ﻫﺴﺘﻨﺪ.ﻭ ﺗﺎ ﭘ= ﺎﮐﺴﺎﺯﻯ ﺻﻮﺭﺕ ﻧﮕﻴﺮﺩ'&= #64400;ﻤﻚ ﺍﺯﻣﺮﺍﺗﺐ ﻣﺪ&#= 65169;ّﺮ ﺍﻟﻬﻰ ﻧﻴﺴﺖ.ﻳ&= #65166; ﺍﮔﺮ ﺑﺎﺷﺪ'ﻗﺎ&= #65169;ﻞ ﺍﺣﺴﺎس ﻭﺩﺭﻳ= 5166;ﻓﺖ ﻧمی ﺒﺎﺷﺪ.ﻭﺍ= 5247;ّﺎ ﺧﺪﺍﻭﻧﺪ ﺍﺯ ﺃ&= #65199;ﻝ ﺗﺎ ﺃﺑﺪ'ﺗﻤﺎﻡ = ﻣﻌﺮﻓﺘﻬﺎﻯ ﺩﺍﺩﻧﻴﺨﻮﺩﺭ= 5165;'ﺑﺮﺍﻯ ﻫﻤﮕﺎﻧﻰ ﺩﺍﺩ&#= 65257; ﺍﺳﺖ. ﻭﻟﻰ ﮔﻮﺵ= ﺷﻨﻮﺍﺋﻰ ﻧﻴﺴﺖ. ﮔﻮﺋﻰ ﺩ= ﺍﺩﻩ ﻫﺎﻯ ﺍﻟﻬﻰ'ﻣﺪ&= #65165;ﻡ ﺗﺎ ﺃﺑﺪ ﻭ ﺍﺯ ﺳ= ;ﻄﺢ ﻣﻘﺪﻣﺎﺗﻰ ﺗﺎ&#= 65203;ﻄﻮﺡ ﺃﺑﺪﻯ ﻭ ﻋﺎﻟﻰ = ﺁﻥ ﺩﺭ ﺣﺎﻝ ﺗﮑﺮﺍ&= #65197; ﻭ ﺗﺬﮐّﺮ</sp= an> &#= 65165;ﻟﻬﻰ ﺩﺭ ﻓﻀﺎﻯ ﻫﺴﺘ&= #65264; ﻣﻴﺒﺎﺷﺪ.ﻭﻣﻨ&#= 65176;ﻈﺮ ﮔﻮﺵ ﺷﻨﻮﺍ ﻭ ﺩ= ﻝ ﭘﺎﻙ ﻣﻴﺒﺎﺷﺪ &= #64400;ﻪ ﺧﻮﺩﺭﺍ ﺍﺯ ﻧﻮ&= #65225; ﺑﺸﺮﻯ' ﻭ ﺣﺘﻰ ﻫ= ;ﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺧﺎﺭﺝ ﻧﻤﺎﻳﻨ&#= 65194;.ﻭ ﺍﺯ ﻣﺎ ﮐﺴﺐ ﺍﻳ= ﻦ ﺁﮔﺎﻫﻰ ﺩﺭ ﻫﺮ = ﺳﻄﺢ ﻧﻮﻋﻰ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﻣﺪﺍﻡ ﻫﺮ ﺃﻣﺮ = ﻣﺠﺮﺩ ﺷﺪﻩ ﺍﺯ ﻣﺎﺩﻳ&= #65166;ﺕ'ﻧﻴﺎﺯﻣﻨﺪ ﺗﺠﺮﻳﺪ ﻫﺎﻯ ﺑ&= #65228;ﺪﻯ ﺑﻴﺸﺘﺮ ﻭﻣﺘﻮ&#= 65165;ﻟﻰ ﻣﻴﺒﺎﺷﺪ. ﺗﺠﺮ&= #65267;ﺪ ﺍﺯ ﻣﺎﺩﻳّﺎﺕ'&#= 65169;ﺎﺯ ﻫﻤﺎﻥ ﻣﺠﺮﺩ ﺷ&= #65194;ﻥ ﺍﺯ ﻋﻠﻞ ﻭ ﺍﺳﺒ= ﺎﺏ ﻭ ﺩﻟﺎﺋﻞ ﻣﻴﺒ&= #65166;ﺷﺪ.ﮐﻪ ﻫﺮﻣﻌﺮﻓﺖ ﻋﻠ&#= 65252;ﻰ ﺭﺍ ﺩﺭ ﺍﻧﺴﺎﻥ = ﺗﺸﮑﻴﻞ ﻣﻴﺪﻫﺪ. </= span> ﺭﻭʋ= 65;ﻥ ﻣﺠﺮﺩ ﺷﺪﻩ ﺍﺯ = ﻣﺎﺩﻳّﺎﺕ' ﻋﻤﻞ ﺭﺳﻴﺪﻥ ﺑ&= #65188;ﺎﻝ ﺍﺳﺖ.ﮐﻪ ﺩﺍﺩﻩ = ﻫﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﺷ= ﺮﺍﻳﻂ ﻣﺎﺩﻯ ﻭ ﻣﺤﻴﻄ&= #65264;'ﮐﺎﺭ ﻫﺪﺍﻳﺖﻃﺒﻴﻌ= 5264; ﺭﺍ ﻣﻴﮑﻨﺪ. ﮔﻮ= ﺋﻰ ﻧﻮﺭ ﺧﻮﺭﺷﻴﺪ &= #65165;ﺳﺖ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺁﺯﺍﺩ &= #65169;ﺎﺷﺪ ﻳﺎ ﺩﺭ ﺯﻧﺪﺍﻥ'= ﻳﺎ ﺩﺭ ﻗﻌﺮ ﭼﺎﻫﻰ = ﺗﺎﺭﻳﻚ ﻭ ﺗﻨﻬﺎ ﻭﺑﺪﻭ&= #65253; ﻭﺳﻴﻠﻪ' ﺍﻳﻦ ﻧ= ﻮﺭ ﺑﻮﻯ ﻣﻴﺮﺳﺪ. ﻓ= ﺮﺍﻣﻮﺵ ﻧﮑﻨﻴﻢ'ﺭﻭﺍﺑ&#= 65218; ﺗﻨﻬﺎ ﺍﻣﻮﺭ ﻣ&= #65166;ﺩﻯ ﻧﻴﺴﺘﻨﺪ. ﺍﮔﺮ = ﺑﺨﻮﺍﻫﻴﻢ ﺍﺯ ﺁﻧﻬﺎ ﻧﺘﺎ&= #65267;ﺞ ﺑﻬﺘﺮ ﺑﮕﻮﻳﻢ. = ﮐﻪ ﺑﺴﻴﺎﺭ ﺭﻭﺍﺑ&#= 65218; ﺫﻫﻨﻰ ﻭ ﺭﻭﺍﺑ&= #65218; ﺭﻭﺍﻧﻰ ﻫﺴﺘﻨ&#= 65194;'ﮐﻪﺑﺎﺯ ﺑﺎﻳﺪ ﺗﺰﮐﻴﻪ &= #65255;ﻔس ﺷﻮﻧﺪ ﻭ ﻧﺎﺩﻳ&= #65194;ﻩ ﮔﺮﻓﺘﻪ ﺷﻮﻧﺪ. = ﮔﺮﭼﻪﺩﺭ ﻋﻠﻢ ﻭﻓﻠﺴﻔﻪ &= #65255;ﺎﺩﻳﺪﻩ ﻧﻤﻴﮕﻴﺮﻧﺪ.ﻭ&#= 65165;ﻟّﺎ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﻧﻤﻴﺮﺳﻨﺪ.ﺍﻣ&#= 65166; ﺭﻭﺍﺑﻂ ﺭﻭﺣﻰ &= #65261; ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65207;ﺨﺺ ﺍﺳﺖ'ﮐﻪ ﺧﺎﺹ ﻣ= ﺮﺍﺗﺐ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;.ﺍﮔﺮ ﺭﻭﺍﺑﻂ ﻭ ﻋﻠﻞ = ﻣﺎﺩﻯ ﺑﺸﺮﻯ' ﻣﻔﻬﻮﻡ = ﺍﻧﺴﺎﻥ ﺭﺍ ﺗﺤﺖ ﺍﻟﺸﻌ&= #65166;ﻉ ﺭﻭﺍﺑﻂ ﺫﻫﻨﻰ'&= #65261; ﻫﺮ ﺩﻭﺭﺍ ﺗﺤﺖ = ﺗﺪﺑﻴﺮ ﺭﻭﺍﺑﻂ ﺭﻭﺍﻧ&#= 65264; ﻭ ﺍﻟﻬﻰﺑﺪﺍﻧ&#= 65268;ﻢ'ﺁﻧﮕﺎﻩ ﺧﻮﺩﺭﺍ ﻓﺮﺍﻣ&#= 65262;ﺵ ﮐﺮﺩﻩ'ﻭ ﺍﺯ ﻋﻠ= ﻞ ﻭ ﻣﺤﻴﻂ ﻭﻣﺎﺩ&= #65267;ّﺎﺕ'ﻭ ﺣﺘﻰ ﺻﻔﺎﺕ ﻧﻴ&= #64401;ﻮﻯ ﺑﺸﺮﻯ ﻧﻴﺰ ﺧﻠ&= #65166;ﺻﻰ ﺧﻮﺍﻫﻴﻢ ﻳﺎﻓ&#= 65174;.ﺣﺘﻰ ﺍﮔﺮ ﺑﺎﺯﮔﺸﺖ &= #65169;ﺨﻠﻖ ﻧﻴﺰ ﺩﺭ ﭘﻴﻨﺒ&= #65262;ﺩﻩ ﺑﺎﺷﺪ.ﮐﻪ ﻫﻤﭽ&= #65256;ﺎﻥ ﺑﺮﺣﺴﺐ ﺭﻭﺍﺑ&#= 65218; ﺍﻟﻬﻰ' ﻭﺗﺪﺑﻴ&= #65198; ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﺧﻮﺩ'ﺟﺮﻳﺎﻥ ﺍ&= #65251;ﻮﺭ ﺯﻧﺪﮔﻰ ﻭ ﺣﻴﺎ&= #65173; ﺩﺭ ﺍﻧﺴﺎﻥ ﺩﺳ&= #65174; ﻣﻴﺪﻫﺪ . ﻭ ﺑﺮﺍ= ;ﻯ ﻫﺮ ﮐﺎﺭ ﻭ ﺃثر &= #65259;ﻨﺮﻯ'ﺍﮔﺮ ﺗﻮﺟّﻪ ﺑﺎﻳﻦ &#= 65197;ﻭﺍﺑﻂ ﻭ ﻋﻠل ﻨﺒﺎﺷﺪ'&= #65153;ﻧﮕﺎﻩ ﺍﺑﺪﺍﻋﻰ ﺑﻤﻌ&#= 65256;ﻰ ﺩﺭﺳﺖ ﺩﺳﺖ ﻧﺪ&= #65165;ﺩﻩ'ﻭ ﺗﺪﺍﻋﻰ ﻣﻌﺎﻧ&#= 65264; ﺩﺭ ﺫﻫﻦ ﺑﻬﺪﻓ&= #65260;ﺎﻯ ﻣﻘﺪس ﻧﻤﻴﺮﺳ= 5256;ﺪ.ﮐﻪ ﻫﺮ ﻟﺤﻈﻪ ﺑﻴﻚ = ﻭﺍﺩﻯ ﻭ ﭘﺮﺗﮕﺎﻩ ﺍﻧ&= #65188;ﺮﺍﻑ ﺳﻘﻮﻁ ﺩﺳﺖ ﻣﻴ&= #65194;ﻫﺪ ﮐﻪ ﺟﺒﺮﺍﻥ ﻭﻧ&= #65184;ﺎﺕ ﺍﺯ ﺁﻧﻬﺎ ﺭﻧﺞ = ﻭ ﺯﺣﻤﺖ ﺑﻴﺸﺘﺮ'&= #65261; ﺯﻣﺎﻥ ﺩﺭﺍﺯ ﺗ&= #65198;ﻯ ﻟﺎﺯﻡ ﺩﺍﺭﺩ.</= p> </= span> ﻭ ﻧA= 176;ﺎﻳﺞ ﻓﮑﺮﻯ ﻭ ﺍﻋﺘﻘ&= #65166;ﺩﻯ ﺍﻧﺴﺎﻥ'ﺟﺰ ﻫﻤ&= #65166;ﻥ ﻋﻘﺪﻩ ﻫﺎﻯ ﻗﺪ&= #65267;ﻢ ﺗﻘﻮﻳﺖ ﺷﺪﻩ'ﻭ = ﻳﺎ ﻋﻘﺪﻩ ﻫﺎﻯ ﺟﺪ&= #65267;ﺪ ﻧﻮ ﺭﺳﻴﺪﻩ ﻧﺨ&= #65262;ﺍﻫﺪ ﺑﻮﺩ.ﮐﻪ ﭼﻮﻥ ﺯ= ﻧﺠﻴﺮ ﻭ ﻗﻴﺪ ﻭ ﺑﻨﺪﻫ= ﺎﻯ ﻣﺤﮑﻤﺘﺮﻯ ﺑﺮ&#= 65195;ﺍﺕ ﺭﻭﺣﻰ ﻭﺫﻫﻦ'ﻭ&= #65187;تی ﺒﺮ ﺗﻦ ﻣﺎ ﺧﻮﺍ= ﻫﺪ ﺑﻮﺩ'ﮐﻪ ﻫﻤﻴﺸ&= #65258; ﺑﻴﻤﺎﺭ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﻫﺮﺍﻧﺤﺮﺍﻓ&#= 65264; ﺩﺭ ﺭﻭﺵ ﻭ ﺗﻔﮑ= ّﺮ ﻭ ﻋﻘﺎﻳﺪ'ﻋﻤﻠ&= #65166; ﺍﻧﺤﺮﺍفی ﺎﺯ = 5191;ﺪﺍﻭﻧﺪ ﻭﻫﺪﻑ ﻣﻄﻠق ا= 5203;ﺖ. ﮐﻪ ﻫﺮ ﻣﻮﺟﻮﺩ&= #65263; ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﺩ&= #65197; ﺟﻬﺎﻥ'ﻭ ﺩﺭ ﻣﺮ= ﺍﺗﺐ ﺍﻧﻮﺍﻉ ﭘﻴﺪﺍ &= #65207;ﺪﻩ'ﮐﻪ ﺑﻬﺪﻑ ﺩﻳﺪﺍﺭ &= #65261; ﻟﻘﺎﻯ ﺍﻟﻬﻰ ﺑ&= #65198;ﺳﺪ.ﻣﺮﺣﻠﻪ ﺑﻤﺮﺣﻠﻪ ﺑﺘﺠ&#= 65248;ّﻴﺎﺕ ﺍﻟﻬﻰ'ﺗﺎﺩﺭ ﺃ&= #65169;ﺪﻳّﺖ ﻣﻄﻠﻖ ﺑﻨﻮﺭ ﺍ&= #65247;ﺄﻧﻮﺍﺭ ﺍﻟﻠﻪ'ﻭ ﮐﺴﺐ ﺍ= ﻳﻦ ﻫﻤﺎﻧﻰ ﻣﻘﺎﻡ &= #65261; ﺻﻔﺎﺕ ﻭ ﮐﺮﺍﻣ&= #65166;ﺕ ﻭ ﺍﻟﻮﻫﻴّﺖ ﻫ&#= 65166;ﻯ ﺍﻭ. ﭘس ﻫﻨﺮﻣﻨ&= #65194; ﻣﺎﺩﻯ'ﺑﺎﻳﺪ ﺍ&= #65169;ﺘﺪﺍﺑﺒﻬﺘﺮA= 259;ﺎﻯ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﺑﺮﺳﺪ.ﮐﻪ ﺁﻧﮕ&= #65166;ﻩ ﻫﻨﺮ ﺗﻨﻬﺎ ﻧﺰ&= #65193; ﺍﻳﺮﺍﻧﻴﺎﻥ ﺍ&#= 65203;ﺖ ﻭ ﺑس ﮐﻪ ﺁﺭﻳﺎ = ﻭ ﻧﻴﺮﻭﺍﻧﺎ ﻭ ﺷ&= #65166;ﻫﺪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65207;ﺪﻩ ﺍﺳﺖ. ﻭ ﺧﻮﺩ ﺧﺪ= ;ﺍﺋﻰ ﺧﻮﻳﺶ ﺭﺍ ﻳﺎﻓ&= #65176;ﻪ ﺍﺳﺖ.ﺁﻧﮕﺎﻩ ﻫ&= #65198; ﻫﻨﺮﻣﻨﺪﻯ ﻫﺮ&#= 64380;ﻪ ﺩﻭﺳﺖ ﺩﺍﺭﺩ'ﺑ&= #65194;ﻭﻥ ﺟﻨﺒﻪ ﻫﺎﻯ ﻣﻨ&= #65236;ﻰ ﻭﮔﻨﺎﻩ ﻭ ﺧﻄﺎ = ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍﺷﺖ.&= #64400;ﻪ ﭘﺸﻴﻤﺎﻥ ﻭ ﺣﺴ&= #65198;ﺕ ﻭ ﺍﻓﺴﻮس ﺑﺪﻧ&#= 65170;ﺎﻝ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷ&#= 65174;. ﻭ ﺍﻳﻦ ﻫﻤﺎﻥ ﮐ= ﻠﺎﻡ ﺷﻮﭘﻨﻬﺎﻭﺭ ﺍ&#= 65203;ﺖ ﮐﻪ ﻣﻴﮕﻮﻳﺪ ﭼ&= #65262;ﻥ ﻣﻌﺮﻓﺖ &#= 65261; ﺷﻨﺎﺧﺖ ﺑﻪ ﺍﺭﺍﺩﻩ ﺍﻧ&= #65204;ﺎﻥ ﻫﻮﺳﺮﺍﻥ ﻏﺎﻟ&#= 65168; ﺷﺪ و ﺗﺠﺮﻳﺪ ﺩ&= #65203;ﺖ ﺩﺍﺩ ﺃﮔﺎﻩ ﺫﺍ&= #65173; ﺍﻧﺴﺎﻥ ﻋﺎﺭﻑ &= #65165;ﻟﻬﻰ'ﻫﻢ ﻣﻘﺎﻡ ﻧﻮﻋﻰ ﺑ&= #65166;ﻟﺎﺗﺮ ﻭ ﻫﻢ ﺧﻮﺩ ﺧﺎﻟ= ﻖ ﺍﻣﻮﺭﻯ ﻣﻴﺸﻮ&#= 65193; ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺩ&= #65197; ﻫﺮ ﭼﻴﺰﻯ ﺑﮑﻨ&= #65194; ﻭ ﻫﺮ ﻫﻨﺮﻧﻤﺎ&= #65163;ﻰ ﺑﮑﺎﺭ ﮔﻴﺮﺩ .<= /p> ﻣﻌʌ= 52;ﻮﻟﺎ ﻣﮑﺘﺐ ﻫﻨﺮ ﻫﻠ&= #65256;ﺪﻯ ﺩﺭ ﻧﻘّﺎﺷﻰ ﺭ&#= 65165;'ﺯﻳﺒﺎﺋﻰ ﺭﺍ ﺩﺭﭘﺴﺖ ﺗﺮ&= #65267;ﻦ ﺍﺷﻴاء ﺩﺍﻧﺴA= 176;ﻪﺍﻧﺪ. ﮐﻪ ﺍﻭ ﺭﺍ ﺑﻌﻘﻞ ﺁ= ﺭﺍﻡ ﻫﻨﺮﻣﻨﺪ'ﻭ ﺍﺧ&= #65176;ﻴﺎﺭ ﺁﺯﺍﺩ ﻣﻴﺮﺳﺎ&#= 65255;ﺪ.ﻭ ﺍﻟﺒﺘﻪ ﺍﮔﺮﻫ&#= 65256;ﺮﻣﻨﺪ ﺍﻟﻬﻰ ﺑﺎﺷﺪ. ﺣ= ﺎﻟﺖ ﻧﻔﺴﺎﻧﻰ ﻣﻀﻄ&#= 65198;ﺏ ﮐﻪ ﺗﺎﺑﻊ ﺍﺭﺍ&= #65193;ﻩ ﺍﺳﺖ'ﺑﺎ ﺁﻥ ﺣﺎ= ﻟﺖ ﺁﺭﺍﻡ ﻋﻘﻠﺎﻧ&#= 65264;'ﮐﻪ ﺩﺭ ﺁثاﺭ ﺳﺒﻚ &#= 65259;ﻠﻨﺪﻯ ﻣﺤﺴﻮس ﺍﺳﺖ'ﺁ&#= 65255;ﺮﺍ ﻳﻚ ﻋﺒﻮﺭ ﺍﺯ ﻇ= ﺎﻫﺮﺑﺤﻘﻴﻘﺖ ﻣﻴﮕﻮﻳﻨﺪ.ﺍﺯ &= #65187;ﺎﻟﺖﺭﻭﺍﻧﻰ ﻣﺎﺩﻯ ﺑﺸﺮﻯ'ﺑ&= #65188;ﺎﻟﺖ ﻋﻘﻠﺎﻧﻰ ﺍﻟﻬ&#= 65264; ﺭﻓﺘﻦ ﺍﺳﺖ.ﻭ<s= pan dir=3DLTR> </spa= n>ﺍﺯ ﺣﺎﻟﺖ ﻋA= 240;ﻠﺎﻧﻰ'ﺑﺎﻳﺪ ﺑﺤﺎﻟﺖ ﺭﻭﺣﻰ &= #65261; ﺗﺴﻠﻴﻢ ﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﺩﺭﺁﻣﺪ&#= 65253; ﺑﺎﺷﺪ. ﮐﻪ ﺍﺯﺟ= ﻬﺎﻥ ﻧﺎﺳﻮﺗﻰ ﻣﺎﺩ&#= 65263; ﺑﺠﻬﺎﻥ ﻣﻠﮑﻮ&#= 65175;ﻰ ﺃثیرﻯ ﻮﺑﺠﻬʋ= 66;ﻥ ﺟﺒﺮﻭﺗﻰ ﺗﺤﺖ &= #65155;ثیرﻯ ﺭﻓﺘﻦ ﺍﺳﺖ. ﻭ ﺍ= ;ﺯ ﻣﺤﺴﻮﺳﺎﺕ ﺑﻤ&#= 1615;ثل ﺍﻓﻠﺎﻃﻮﻥ ﺭﻓ&#= 65176;ﻦ'ﻳﺎ ﺑﻬﻤﺎﻥ ﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﺩﺭ ﻋﻮ&= #65165;ﻟﻢ ﺍﻟﻬﻰ' ﻭﺟﺒﺮﻭ&= #65175;ﻰ ﺍﻭﻝ ﻗﺎﺋﻢ'ﻳﺎ = ﺟﺒﺮﻭﺕ ﺩﻭﻡ ﺭﺣﻤﺎﻧﻰ.&= #65261; ﺍﻟّﺎ ﻗﺒﻞ &#= 65165;ﺯ ﺁﻥ'ﺣﺘﻰ ﺩﺭ ﭘﻨ= ﺞ ﺷﻬﻮﺩ ﻣﻘﺪﻣﺎ&#= 65175;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺗﻨ= ﻬﺎ ﺭﻓﺘﻦ ﺑﻌﻮﺍﻟ&#= 65250; ﻣﻠﮑﻮتی اﻟﻬʌ= 64; ﺍﺳﺖ.ﻭﺧﻠﺎﺻ᥽= 8; ﺭﻓﺘﻦ ﺍﺯ ﺟﻬﺎ&= #65253; ﺟﺰﺋﻴّﺎﺕ ﺑﺠ= 5260;ﺎﻥ ﮐﻠّﻰ'ﻭﻟﻮ ﺩﺭ &= #65203;ﻄﺢ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻳﺎ = ﻧﻔس ﮐﻞّ ﻗﺎﺋﻢ ﻧﻮ&#= 65225; ﺑﺸﺮﻯ.ﭘس ﺍﺯ ﻟ&= #65196;ﺕ ﺟﻤﺎﻟﻰ ﻭ ﺯﻳﺒ&= #65166;ﺋﻰ'ﻭﺣﺘﻰ ﻣﺮﺍﺗﺐ ﻋﻘﻠﻰ &= #65261;ﺍﺧﻠﺎﻗﻰ ﻭ ﺭؤﻳﺎﺋﻰ'ﻭ ﺩ&= #65267;ﮕﺮ ﺻﻔﺎﺕ ﻣﻌﺮﻭﻑ&#= 65227;ﺎﻟﻴﻪ ﻧﻮع ﺒﺸﺮﻯ'ﺩﺭ&#= 65227;ﺸﻖ ﻭﻋﻘﻞ ﻭﺻﺒﻮﺭ&#= 65263; ﻭﺍﺭﺍﺩﻩ ﻣﻨﻈ&#= 1617;ﻢ'ﻭﻗتی اﺳﺖ ﮐﻪ ﺑﻤﻌﺮ&#= 65235;ﺘﻬﺎﻯ ﺧﺎﻟﺺ ﺑﺎﻃﻨﻰ &= #65261; ﺑﺮﺗﺮ ﺍﻟﻬﻰ'ﻧ&= #65200;ﺩﻳﮑﺘﺮ ﺑﺨﺪﺍﻭﻧﺪ ﻭﺍ&#= 65197;ﺍﺩﻩﻫﺎﻯ الهی ﺸﺪ' ﮐﻪ ﺣ= 5166;ﮐﻢ ﺑﺮﺍﺭﺍﺩﻩ ﺍﻭ&#= 65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﺧﺮﻭﺝ ﺍﺯ ﻣﻘ= ﺎﻡ ﻭ ﺩﺭﺟﻪ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺣﻴﻮﺍﻧﻰ ﻭﻣﺎ&#= 65193;ﻯ'ﻭﺭﻓﺘﻦ ﺑﺴﻄﻮﺡ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻭ ﮐﺮﺍﻣﺎﺕ ﻭ ﻣ= ﻌﺠﺰﺍﺕ ﺑﺮﺗﺮ ﺍﻟﻬﻰ. ﺑ= ﺘﻌﺒﻴﺮ ﺩﻳﮕﺮﻯ'ﻭﻗﺘﻰ &= #65251;ﻴﮕﻮﺋﻴﻢ ﻫﻨﺮﻯ ﺯﻳﺒﺎ ﺍ&= #65203;ﺖ'ﻳﻌﻨﻰ ﺩﺭﻙ ﺟﻤﺎﻝ ﻭﺯ&= #65267;ﺒﺎﺋﻰ'ﻫﻤﺮﺍ= 5257; ﺗﺄﻣّﻞ ﻭﺟﺪﺍ= 5255;ﻰ ﻋﻤﻴﻖ ﻣﻴﺒﺎﺷ&#= 65268;ﻢ.ﻭ ﺩﺭ ﺍﻳﻦ ﺍﺳﺘﻐ&= #65198;ﺍﻕ ﺩﺭ ﺃثر ﺯﻳﺒﺎ'&#= 65191;ﻮﺩ ﻭﺍﺭﺍﺩﻩ ﺧﻮﺩ&#= 65197;ﺍ ﻓﺮﺍﻣﻮﺵ ﻣﻴﮑ&#= 65256;ﻴﻢ.ﻭ ﺣﺘﻰ ﻣﺎ ﺧﻮﺩﻣ&= #65166;ﻥ ﻣﻮﺿﻮﻉ ﻣﻴﺸﻮ&#= 65267;ﻢ.ﻭ ﻳﺎ ﺁﻳﻨﻪﺍﻯ ﺑ&= #65198;ﺍﻯ ﻣﻮﺿﻮﻉ ﺃثر ﻫ= 5256;ﺮﻯ ﻣﻴﮕﺮﺩﻳﻢ. ﻭ ﺑ= ﺪﻳﻦ ﺗﺮﺗﻴﺐ ﻫﺮ ﭼﻴ&= #65200;ﻯ ﺯﻳﺒﺎ ﺍﺳﺖ.ﮔﺮ&= #64380;ﻪ ﺯﻳﺒﺎﺗﺮ ﺍﺯ ﺁ&= #65253;ﺤﺘﻤﺎ ﻭﺟﻮﺩ ﺩﺍﺭﺩ ﮐ&= #65258; ﺑﻮﺩﻩ ﺑﺎﺷﺪ. ﻭ= ﻳﺎ ﺑﻌﺪﺍ ﺑﻮﺟﻮﺩ &= #65153;ﻳﺪ. ﻭ ﺍﻟﺒﺘﻪ ﭼﻨﻴ&= #65254; ﺯﻳﺒﺎﺋﻰ ﺑﺮ ﺯ&= #65267;ﺒﺎﺋﻰ ﻫﺎﻯ ﻣﺮﺍﺗﺐ ﻣ&= #65166;ﺩﻭﻥ ﻧﻮﻋﻰ ﻭﻭﺟﻮﺩ&#= 65263; ﻫﺴﺖ. </= span> ﻣﻌʋ= 98;ﻓﺖ ﻭ ﺷﻨﺎﺧﺖ ﻭ ﻗﺪ= ﺭﺕ ﺩﺭﻙ ﺳﻄﺢ ﺷﻨﺎ&= #65191;ﺖ ﺍﺯ ﻧﻈﺮ ﻋﻮﺍﻡ'= ﺧﺪﻣﺖ ﺑﺨﻮﺩ ﻭ ﺍﺭﺍﺩ&= #65257; ﻧﻔﺴﺎﻧﻰ ﺧﻮﺩ'&= #64400;ﻪ ﺩﺭ ﻫﻨﺮﻣﻨﺪﻯ &= #65251;ﺎﺩﻯ ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ.&= #65261;ﻟﻰ ﻧﺰﺩ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﺍﻟﻬﻰ ﮐﺎﻣﻠﺎ&#= 65253; </spa= n>ﺍﻟﻬﻰ'ﺩﺭ ﺗA= 252;ﺎﻡ ﻣﺮﺍﺗﺐ ﻣﺘﻔﺎ&#= 65261;ﺕ ﺁﻥ'ﻟﺎﺯﻡ ﺍﺳﺖ = ﺍﺯ ﭼﻨﻴﻦ ﺳﻄﺢ ﻣﻌ&= #65198;ﻓﺘﻰ ﮐﻪ ﺩﺍﺭﻳﻢ'ﻭ ﻳ= ﺎ ﺳﻄﺢ ﺗﺠﻠّﻰ ﺷ&#= 65260;ﻮﺩ ﺍﻟﻬﻰ ﮐﻪ ﺩﺍﺭ&= #65267;ﻢ'ﻭ ﻳﺎ ﺩﺭﺟﻪ ﭘﺎﮐ&= #65204;ﺎﺯﻯ ﺭﻭﺍﻥ ﺍﻣّﺎﺭ= 5257; ﻋﻘﺪﻩ ﺩﺍﺭ ﺁﺯ&= #65165;ﺩ ﺑﺎﻳﺪ ﺷﺪ'ﺗﺎ ﺑ= ﻤﻌﺮﻓﺖ ﻭ ﺷﻨﺎﺧﺖ ﺑﺎﻟ&= #65166;ﺗﺮ ﻭ ﺣﻘﻴﻘﻰ ﺗﺮ ﻭ= ﻳﺎ ﺣﺘﻰ ﻭﺍﻗﻌﻰ ﺗ&= #65198; ﺍﺯ ﻭﺍﻗﻌﻰ ﮐﻪ = ﺩﺭﻙ ﺩﺍﺭﻳﻢ ﺑﺮﺳﻴ&#= 65250; .ﺁﻧﮕﺎﻩ ﺩﺭ ﺍﻳ= ﻦ ﺗﻌﺎﻟﻰ' ﺳﻄﺢ ﻣﻌﺮﻓ= ;ﺖ ﺧﻮﺩﺭﺍ ﺭﻫﺎ ﮐ&= #65198;ﺩﻩ'ﻭ ﻧﻴﺰ ﺍﺭﺍﺩﻩ ﺧ&= #65262;ﺩﺭﺍ ﺑﺎﻳﺪ ﺍﺯ ﺩﺳﺖ = ﺩﺍﺩﻩ ﺑﺎﺷﻴﻢ'ﮐﻪ ﺩﺭ = ﺗﺴﻠﻴﻢ ﺩﺭﺁﻣﺪﻩﺍﻳﻢ.&#= 65261; ﺗﺎ ﺁﻥ ﺣﺪّ ﭘﻴ&= #65206;ﺭﻓﺖ'ﮐﻪ ﺧﻮﺩﺭﺍ ﺁﻳﻨﺪ&#= 65257;ﺍﻯ ﺑﺮﺍﻯ ﻣﻮﺿﻮﻋ&#= 65166;ﺕ ﺁثاﺭ ﻫﻨﺮﻯ ﻭ= 5199;ﻳﺒﺎﺋﻰ ﻫﺎ ﻗﺮﺍﺭ ﺩﺍﺩ&= #65257;ﺍﻳﻢ. ﮐﻪ ﺩﺭ ﺍﻳﻦ ﺗﻌ= ﺎﻟﻰ ﻭﺗﮑﺎﻣﻞ ﻭ ﭘﺎ&= #64400;ﻰ ﻋﻤﻴﻖ ﺗﺮ ﺭﻭﺍ&= #65253;' ﺑﺘﻮﺍﻧﻴﻢ ﺑﺘ&#= 65184;ﻠّﻴﺎﺕ ﺷﻬﻮﺩﻯ ﺑﺮﺳﻴ&#= 65250;.ﮐﻪ </spa= n>ﺩﺭ ﻧﻮﻉ ﺑﺸA= 198;ﻯ ﺣﺪ ﺃﮐثر ﻭﺍﺟ= 5168;' ﺭﺳﻴﺪﻥ ﺑﺸﻬﻮ&#= 65193; ﺷﺸﻢ ﺭﻭﺡ الق= 15;دُس ﺁﺭﺯﻭﻯ ﻣﺴﻴﺢ &= #65261; ﺳﻮﮊﻩ ﺍﮐﺘﺸﺎ&#= 65235;ﻰ ﺟﺪﻳﺪ ﻣﺤﻤﺪﺍ&#= 65203;ﺖ. ﺳﺎﻟﻚ ﻣﺘﻮﺳّ= 5246; ﻣﺴﻴﺢ ﺩﺭﺗﻮﻟ&#= 65194;ﺍﺕ ﺑﺸﺮﻯ ﺑﻬﺘﺮ ﺑ&= #65184;ﻬﺎﻥ ﺑﻤﺮﺍﺗﺐ ﺗﺠﻠ&#= 1617;ﻴﺎﺕ ﺑﺎﻟﺎﺗﺮ ﺭﺣﻤ&#= 65166;ﻧﻰ ﻭ ﺟﺎﻟﺐﺗﺮ ﺭﺳ&= #65268;ﺪ. ﺁﻧﮕﺎﻩ ﭼﻨﻴﻦ &= #64400;ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺷﺪﻩ'ﺩﺍ&= #65197;ﺍﻯ ﻗﺪﺭﺕ ﺍﻧﺼﺎﻑ &= #65251;ﻴﮕﺮﺩﻧﺪ ﺩﺭ ﺩﺍﻭﺭﻯ.ﺣﺘ&= #65264; ﺍﮔﺮﺑﻀﺮﺭ ﺧﻮ&#= 65193;ﺷﺎﻥ ﺑﺎﺷﺪ.ﻭ ﺩﺭ ﺣﻔ= ﻆ ﺍﻣﺎﻧﺘﻬﺎﻯ ﻓ&#= 65220;ﺮﻯ ﻭ ﺍﻟﻬﻰ ﺧﻮﻳﺶ'= ﮐﻪ ﻫﻤﺎﻥ ﮐﺮﺍﻣﺎ&#= 65173; ﻭﺷﻬﻮﺩﻫﺎﻯ ﺍ&#= 65247;ﻬﻰ ﻗﺒﻠﻰ ﺑﻮﺩﻩ ﺗ&= #65166; ﺁﺧﺮﻳﻦ ﺷﻬﻮﺩ &= #65165;ﻟﻬﻰ ﺑﻌﺪﻯ ﺧﻮﺩ' ﭼﻮ= ﻥ ﻧﻮﺭ ﻗﺎﺋﻢ ﻭﺍ&= #65255;ﻮﺍﺭ ﻋﺮﺵﺭﺣﻤﺎﻥ ﺑ&#= 65198;ﺳﺪ. ﺻﻔﺖ ﺧﺪﺍ ﺑﻴﻨ&= #65264; ﻭﺣﻘﻴﻘﺖ ﺷﻨﺎ&#= 65203;ﻰ'ﻭﻣﻘﺼﻮﺩ ﺩﺭﺳﺖ ﻭﻧﻬﺎﺋ&#= 65264; ﺩﺍﻧﺴﺘﻦ ﺁﺯﺍ&#= 65193; ﺑﻴﻨﻰ'ﺩﺭ ﻫﻤﻪ = ﺷﺮﺍﻳﻂ'ﻭ ﺑﺮﺗﺮ ﻳﺎﺑﻰ ﺍ&= #65199; ﻫﺮ ﺳﻄﺢ &#= 65235;ﻌﻠﻰ ﻣﻴﺒﺎﺷﺪ. </= span> در ᥻= 5;ﻠﺴﻔﻪ ﮐﻠّﻰ ﺳﻠﻮﻙ ﺩ&#= 65197; ﺗﻮﺣﻴﺪ' ﻫﺮﭼﻪ = ﺑﻴﺸﺘﺮ ﺍﺟﺰاء ﺩﺭﮐﻞ= 17; ﺍﻟﻬﻰ ﻧﻮﻉ ﺑﺸﺮﻯ'ﮐﻪ = ﻧﻔﺶ ﮐﻞ ﻗﺎﺋﻢ ﮔﻔﺘ&= #65258;ﺍﻧﺪ. ﻭ ﺗﻮﺣﻴﺪ' ﻳﻌﻨ= ﻰ ﻗﺪﺭﺕ ﻳﮕﺎﻧﻪ &= #64400;ﺮﺩﻥ ﺍﺟﺰاء ﺩﺭ ﻳﻚ &#= 64400;ﻞّ ﺑﺎﻟﺎﺗﺮ.ﮔﺮﭼ&#= 65258; ﺍﻳﻦ ﮐﻞ ﺑﺎﻟﺎ&= #65175;ﺮ'ﺧﻮﺩ ﺟﺰﺋﻰ ﺩﺭ ﻳﻚ ﮐ= لّ ﺒﺎﺯﺑﺎﻟﺎﺗﺮ &#= 65251;ﻴﺒﺎﺷﺪ. ﮐﻪ ﺩﺭﻧﻬﺎﻳﺖ &= #65191;ﺪﺍﻭﻧﺪ ﺍﻟﻠﻪ ﺃﻫﻮﺭﻣ&#= 65200;ﺩﺍ'ﮐﻞ ﻫﺴﺘﻰ ﺍﺳﺖ.ﮐﻪ = ﻣﻮﺟﻮﺩﺍﺕ ﺟﻬﺎﻥ'ﺑﺎﻳﺪ ﺑ&= #65194;ﺍﻥ ﺑﺮﺳﻨﺪ.ﻭ ﺍﺯ ﻧ= ﻮ ﺑﺎﻧﻮﺍﻉ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺑﺮﻭﻧﺪ.ﮐﻪ ﺍﺯ = ﺃﺯﻝ ﺷﺮﻭﻉ ﮐﺮﺩﻩ'ﻭ = ﺗﺎ ﺃﺑﺪ ﺑﻰ ﺍﻧﺘﻬ&= #65166; ﺍﺩﺍﻣﻪ ﺧﻮﺍﻫ&#= 65194; ﺩﺍﺷﺖ.ﺍﻳﻨﻬﺎ &= #65169;ﺮﺧﻰ ﺻﻔﺎﺕ ﮐﻠّﻰ ﺍ&#= 65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺍﺳﺖ.ﻭ ﻋ= ﮑس ﺁﻧﻬﺎ ﺩﺭﺗﻤﺎ&#= 65249; ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ' = ﻫﻢ ﺍﮐﻨﻮﻥ ﻫﺴﺖ.ﻭ = ﺣﺘﻰ ﭘس ﺍﺯ ﻣﺮﮒ ﺩﺭ = ﮐﺎﺭﻣﺎﻫﺎﻯ ﺩﺭ ﺍﻧﻮﺍﻉ ﺣﻘ&= #65268;ﺮﺗﺮ ﻧﺴﺦ ﻭﻣﺴﺦ= ; ﻭﻏﻴﺮﻩ' ﺑﮑﻤﺒﻮﺩﻫﺎ ﻭ&#= 65255;ﺎﺭﺳﺎﺋﻴﻬﺎ ﻭﺻﻔﺎﺕ ﺗﻮﺣّ= 5206; ﻭ ﺍﻳﻦ ﺟﻬﺎﻧﻰ = ﺧﻴﻠﻰ ﺑﻴﺸﺘﺮﻯ ﺑﺪﻧ&#= 65170;ﺎﻝ ﺩﺍﺭﻧﺪ.ﺗﺎ ﺩﻭ&= #65169;ﺎﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257; ﺧﻮﺩﺭﺍ ﺑﺎ ﺗﮑ&= #65166;ﻣﻞ ﻃﺒﻴﻌﻰ ﺣﻴﻮﺍ&#= 65255;ﺎﺕ'ﺑﻨﻮﻉ ﺑﺸﺮﻯ ﻭ ﻓﺼﻮﻝ = ﺁﺧﺮ ﺁﻥ ﺑﺮﺳﺎﻧﺪ'ﮐ&= #65258; ﺍﻳﻨﻚ ﺩﺭ ﺁﻥ م&= #1740; ﺒﺎﺷﻨﺪ.ﺗﺎ ﺑﻬ&= #65252;ﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ = ﺷﻬﻮﺩ ﻭﺍﺟﺐ ﺭﻭﺡ ال= 602;ُدُس ﺑﺮﺳﻨﺪ'ﮐﻪ ﺧﻮ&= #65165;ﻫﻨﺪ ﺭﺳﻴﺪ ﻭ ﺑﺎﻳﺪ = ﺑﺮﺳﻨﺪ.ﮐﻪ ﻓﺮﻣﺎﻥ(ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ)ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺧﺪﺍﻭﻧ&#= 65194;'ﺑﺮﺍﻯ ﺭﻭﺡ ﻓﺮﺩﻯ ﻫﻤ&= #65258; ﻣﻮﺟﻮﺩﺍﺕ ﺍﺳ&#= 65174;. ﭼﻪ ﻣﻮﺟﻮﺩﺍﺕ &= #65175;ﺤﺖ ﺃﺗﻤﻰ'ﭼﻮﻥ ﻣﻮ&= #65183;ﻮﺩﺍﺕ ﺃثیرﻯ ﻭ ﺑﻰ ﻧ= 5260;ﺎﻳﺖ ﺑﺮﺗﺮ ﺗﺤﺖ ﺃث&#= 1740;رﻯ.ﻭ ﻳﺎ ﺩﺭ ﺭﻭﺡ ﻣﻮ= ﺟﻮﺩﺍﺕ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ ﻭﻧﻮﻉ ﺑﺸﺮﻯ ﻭ = ﺑﻰ ﻧﻬﺎﻳﺖ ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ. </= span> ﭘس ʌ= 55;ﺎﺑﻐﻪ ﻫﻨﺮﻯ ﺩﺭ ﺍﻧﺴ&= #65166;ﻧﻬﺎﻯ ﻋﺎﻣﻞ'ﻭ &#= 65193;ﺍﺭﺍﻯ ﮐﺮﺍﻣﺎﺕ ﻭ ﺍﻣ&= #64401;ﺎﻧﺎﺕ ﺑﺮﺍﻯ ﺗﮑﺎﻣﻞ &= #65187;ﺘﻤﻰ ﻧﻮﻋﻰ ﺧﻮﺩ'ﺗﻨ&= #65260;ﺎ ﮐﺴﻰ ﻣﻴﺘﻮﺍﻧ&#= 65194; ﺑﺎﺷﺪ' ﮐﻪ ﺫﺍﺕ= ﮐﻨﻮﻧﻰ ﺑﺸﺮﻯ ﺧﻮﺩﺭﺍ &= #65169;ﺎ ﺗﻤﺎﻡ ﺷﺮﺍﻓﺘ&#= 65260;ﺎﻯ ﺣﻴﻮﺍﻧﻰ'ﻭ ﺍﻣ&= #65176;ﻴﺎﺯﺍﺕ ﻗﺎﺑﻞ ﺗﻮﺟّﻪ &#= 65191;ﻮﺩﺭﺍ ﻓﺮﺍﻣﻮﺵ ﮐﻨﺪ.&= #65261;ﺧﻮﺩﺭﺍ ﺍﺯ ﻭﺟﻮﺩ ﺍﺣﺴ&= #65166;س ﻣﺎﺩﻯ ﻭﺫﻫﻨﻰ &= #65261;ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧﻰ ﺧﻮﻳ&#= 65206; ﻧﻴﺰ ﺧﺎﺭﺝ ﻧﻤ&= #65166;ﻳﺪ.ﮐﻪ ﺑﺘﻮﺍﻧﺪ ﺑﺪﺭ&#= 65183;ﺎﺕ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﺑﺮﺳﺪ.ﮐﻪ ﺩﺭ ﺑ= ﻴﺪﺍﺭﻯ ﺑﺎ ﺍﻟﻬﺎﻣﺎﺕ &= #65247;ﺪﻧّﻰ' ﻭ ﺩﺭ ﺧﻮﺍﺏ ﺩﺭ= ﺭؤﻳﺎﻫﺎﻯ ﺷﻬﻮﺩﻯ'ﻭﺑﺴﻴ&#= 65166;ﺭﻯ ﻗﺪﺭﺗﻬﺎﻯ ﺭﻭ&#= 65187;ﻰ ﻭ ﺍﻟﻬﻰ'ﮐﻪ ﮔﻬ= ﮕﺎﻩ ﺍﺣﺴﺎس ﺁﻥ ﻣﻴ&#= 64401;ﻨﻴﻢ.ﻭﻟﻰ ﺩﻗﻴﻘﺎ ﻧﻤﻰ ﺷ&= #65256;ﺎﺳﻴﻢ'ﮐﻪ ﻧﺎﺷﻨﺎﺧﺘﻪ ﻫ&#= 65166; ﻧﻴﺰ'ﺑﻰ ﺣﺪّ ﻭ&= #65187;ﺼﺮ ﻭ ﺑﻰ ﺣﺴﺎﺏ ﻫﺴ= ﺘﻨﺪ.ﮐﻪ ﺩﺭ ﺍﻧﻮﺍﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ'ﻭ ﺗﻮﻟﺪ&= #65165;ﺕ ﺑﺠﻬﺎﻥ ﻣﻴﺘﻮ&#= 65165;ﻥ ﺩﺍﺷﺖ ﻭ ﻣﻘﺎﻡ = ﺍﻟﻬﻰ ﺭﻭﺡ ﺧﻮﺩﺭﺍ ﺑ&= #65166;ﻟﺎ ﺑﺮﺩ.ﻭ ﺍﻳﻦ ﻫﻤ= ﺎﻧﻰ ﻫﺎﻯ ﻣﺮﺍﺗﺐ ﺍ&= #65247;ﻬﻰ ﻭ ﺷﻬﻮﺩﻯ ﺧﻮﺩ = ﺭﺍ ﻳﺎﻓﺖ ﮐﻪ ﺍﺯ ﺣ= ﻴﻮﺍﻧﻰ ﺑﺎﻟﻮﻫﻴّﺖ ﻣ= 5268;ﺮﺳﻨﺪ.ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﺮﺍﻯ ﭼﻨﺪ ﺳﺎ&= #65247;ﻚ ﺧﻮﺩ ﻣﻘﺎﻣﻰ ﺍ&= #65247;ﻬﻰ ﻭﺭﺑﻮﺑﻰ ﺩﺍﺭ&#= 65255;ﺪ.ﻭﻣﻘﺎﻡ ﺣﺴﻴﻨﻰ ﺷﻬﻮﺩ &= #65255;ﺨﺴﺘﻴﻦ ﺳﺎﻟﮑﺎﻥ ﺨﻮﻳ&#= 65206; ﻣﺤﺴﻮﺏ ﻣﻴﮕﺮ&#= 65193;ﻧﺪ.ﻭﺍﮔﺮ ﺧﺪﺍﻭﻧﺪ ﻣﻌﺮ&#= 65235;ﻰ ﺑﻄﺎﻟﺐ ﻟﻘﺎﻯ &= #65165;ﻟﻬﻰ ﮐﺮﺩﻩ ﺑﺎﺷﺪ . ﻭ= ;ﻟﻰ </spa= n>ﺍﻧﺴﺎﻧﻬﺎ᥾= 3; ﻋﺎﺩﻯ ﻧﻴﺰ ﻫﻨﺮﻣﻨﺪ &= #65267;ﺎ ﻫﻨﺮﻣﻨﺪ ﻏﻴﺮ &= #65165;ﻟﻬﻰ'ﮐﻪ ﺁﻧﺎﻥ ﺭﺍ ﻋﻮﺍ&= #65249; ﻭ ﺍﻋﻤﻰ ﻭ ﮐﻮﺭ= ﺩﻝ ﻣﻴﮕﻮﻳﻨﺪ'ﺍﮐ&#= 65176;ﻔﺎ ﺑﻤﻘﺎﻡ ﺭﻭﺣﻰ &= #65261; ﻋﻘﻠﻰ ﻭ ﻗﺪﺭﺗ&= #65260;ﺎﻯ ﺭﻭﺍﻥ ﺣﻴﻮﺍﻧ&#= 65264; ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65256;ﺪ.ﻭ ﺑﻈﺎﻫﺮ ﺍﻣﻮﺭ &= #65175;ﻮﺟّﻪ ﺩﺍﺭﻧﺪ' ﻭ ﺍﺯ ﻫ= ;ﺮ ﻭﺍﻗﻌﻪﺍﻯ ﻇﺎ&#= 65259;ﺮ ﺁﻧﺮﺍ ﻣﻰ ﺑﻴﻨ&= #65194; ﻭﺍﺯ ﺣﻘﻴﻘﺖ ﺩ&= #65197; ﻭﺭﺍﻯ ﻫﺮ ﻭﺍﻗ&= #65228;ﻪﺍﻯ ﺭﺍ ﺃﻧﺪﻳﺸﻪ ﻧ&= #65252;ﻰ ﮐﻨﻨﺪ.ﭘس</sp= an> &#= 65197;ﺍﺑﻄﻪ ﺁﻧﻬﺎ'ﺗﻨﻬﺎ ﺑ&= #65166; ﺍﻣﻮﺭ ﻣﺎﺩﻯ ﺍ&= #65203;ﺖ.ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺭﺍﺑ&#= 65220;ﻪ ﺑﺎ ﺗﺠﻠّﻴﺎﺕ &#= 65165;ﻟﻬﻰ'ﻭ ﺫﺍﺗﻬﺎﻯ ﮊﻧﺘ&#= 65268;ﻚ ﺭﻭﺣﻰ ﺑﺮﺗﺮﻯ &= #65197;ﺍ ﺩﺍﺭﻧﺪ.ﻭﺣﺘﻰ &= #65261;ﻗﺘﻰ ﻳﻚ ﮐﻠّﻰ ﺭﺍ ﺍ&= #65175;ﻔﺎﻗﺎ ﺩﻳﺪﻧﺪ' ﺑﺎﺟﺰ&= #65165;ﻯ ﺁﻥ ﺗﻮﺟّﻪ ﺩﺍ&#= 65197;ﻧﺪ.ﻭﻧﻪ ﺑﮑﻞّ ﺻﻔﺎﺕ ﮐ&#= 65248;ّﻰ ﺁﻥ'ﺍﺯ ﻳﻚﺍﻧﺴ&= #65166;ﻥ ﻓﻘﻂ ﺯﻳﺒﺎﺋﻰ &= #65211;ﻮﺭﺕ ﺭﺍ ﻣﻰ ﺑﻴﻨﻨﺪ'= ﻭﻟﻰ ﺑﺴﻴﺮﺕ ﺯﻳﺒﺎ &= #65261; ﻋﻘﻞ ﻭ ﮐﺮﺍﻣﺎ&= #65173; ﺩﻳﮕﺮ ﻳﻚ ﺍﻧﺴ&= #65166;ﻥ ﺗﻮﺟّﻪ ﻧﺪﺍﺭ= 5255;ﺪ.ﻟﺬﺍ ﺷﻮﭘﻨﻬﺎﻭﺭ ﭼ&#= 65262;ﻥ ﻫﺮ ﻋﺎﺭﻑ ﺍﻟﻬ&= #65264;'ﻧﺒﻮﻍ ﻭ ﻗﺪﺭﺕ ﺗﺄﻣّ&#= 65246; ﮐﻠّﻰ ﻭ ﺷﻤﻮﻟ&#= 65264; ﺍﺳﺖ'ﻭ ﺑﺼﻮﺭﺕ = ﻭ ﺳﻴﺮﺕ ﻫﻤﺮﺍﻩ&#= 65175;ﻮﺟّﻪ ﺩﺍﺭﺩ.ﻭﭼﻨﻴﻦ &= #65255;ﺎﺑﻐﻪﺍﻯ ﺑﻴﻨﺶ ﺍﻓﻠﺎﻃ&#= 65262;ﻧﻰ ﻭ ﺍﻟﻬﻰ ﺩﺍﺭﺩ.= ﭘس ﺷﻮﭘﻨﻬﺎﻭﺭ ﻫ&#= 65256;ﺮ ﻭ ﻓﻠﺴﻔﻪ ﺭﺍ ﺩ= ﺭ ﻳﻚ ﻣﮑﺘﺐ ﻣﺘﺎ&= #65235;ﻴﺰﻳﮑﻰ ﻣﺨﻠﻮﻁ ﮐﺮﺩﻩ'&= #65175;ﻮﺣﻴﺪ ﻭﮐﻠّﻰ ﺳﺎﺯﻯ &#= 65251;ﻴﻨﻤﺎﻳﺪ ﺗﺎ= ﮔﺬﺷﺘ= ;ﻪ ﻭﺣﺎﻝ ﺭﺍ ﺑﺂﻳ&= #65256;ﺪﻩ ﻫﺎﻯ ﺑﺮﺗﺮ ﺑﺮ&= #65203;ﺎﻧﺪ ﮐﻪ ﻓﻠﺴﻔﻪ ﻭﺣ&= #65194;ﺕ ﻭﺟﻮﺩ ﺭﺍ ﺩﺭ ﮐ= ﻞ ﻫﺴﺘﻰ ﺗﺎ ﺧﺪﺍ&= #65261;ﻧﺪ ﺧﻮﺍﻫﻨﺪ ﻳﺎﻓ&#= 65174;.ﻭ ﺍﻳﻦ ﻣﮑﺘﺐ ﻭﻣ&= #65196;ﻫﺐ ﻣﺘﺎﻓﻴﺰﻳﮑﻰ &#= 65165;ﻓﻠﺎﻃﻮﻥ ﻭ ﺷﻮﭘﻨﻬﺎﻭﺭ &= #65165;ﺳﺖ' ﻭ ﺩﻳﮕﺮ ﻋﺮﻓﺎ&= #65263; اﻳﺮﺍﻧﻰ ﻭ ﻏﻴ&#= 65198; ﺍﻳﺮﺍﻧﻰ'ﮐﻪ ﻓ&= #65198;ﺍﻭﺍﻥ ﺩﺭﮐﺘﺐ ﺗﺎﺭﻳ&#= 65190; ﺑﺎ ﺁﻧﻬﺎ ﻣﻮﺍ&= #65183;ﻪ ﻣﻴﺸﻮﻳﻢ.ﻭ ﺩﺭ = ﺍﺩﺑﻴّﺎﺕ ﻭ ﻋﻠﻮﻡ ﻭ ﻋﻘﺎ= ﻳﺪ'ﻭﺑﭙﻴﺶﮔﻮ&#= 65163;ﻰ ﻫﺎﻯ ﻫﻤﻪ ﺍﻧﺴ&= #65166;ﻧﻬﺎ ﺩﻝ ﺑﺴﺘﻪﺍﻧﺪ. = ﺑﺎ ﺍﻳﻨﮑﻪ ﺁﻧﺎﻥ &= #65197;ﺍ ﺑﺪﺭﺳﺘﻰ</sp= an> &#= 65255;ﺸﻨﺎﺧﺘﻪ ﺍﻳﻢ.ﻫﻤﺎﻥ ﻓﻠ&= #65204;ﻔﻪ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺍ&= #65203;ﺖ'ﮐﻪ ﺍﻳﻨﻚ ﻣﺎ ﺻﺮﻳ&= #65188;ﺎ ﻣﻄﺮﺡ ﻣﻴﮑﻨﻴ&#= 65250;. ﮐﻪ ﮔﻔﺘﻪ ﺗﻤﺎ&= #65249; ﺃﻧﺒﻴﺎﻯ ﺍﻭﻟ&#= 65264; ﺍﻟﻌﺰﻡ ﺷﺸﮕﺎ&#= 65255;ﻪ'ﻭ ﺗﻤﺎﻡ ﭘﻴﺎﻣﺒ&#= 65198;ﺍﻥ ﺍﻟﻬﻰ ﺷﺪﻩ ﺍﻳ&= #65254; ﺷﺶ ﻣﮑﺘﺐﺳﻠﻮ&#= 64400;ﻰ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻫﻴ&= #64379; ﮐﺪﺍﻡ ﺩﻳﮕﺮﻯ &= #65197;ﺍ ﻧﻔﻰ ﻧﻤﻰ ﮐﻨﺪ.= ﺑﻠﮑﻪ ﺩﻧﺒﺎﻟﻪ ﮔﻴﺮ&#= 65263; هم ﺭﺍﺩﺍﺭﻧﺪ.= 4400;ﻪ ﻣﻴﺘﻮﺍﻧﻴﻢ ﺁ&#= 65255;ﺮﺍ ﻣﺎ ﻧﻴﺰ'ﺗﮑﻤﻴ&= #65246; ﻳﺎ ﺗﻮﺿﻴﺢ ﻣﻨ&= #65166;ﺳﺐ ﻋﻘﻞ ﺯﻣﺎﻥ ﺧﻮ&= #65193; ﺑﻨﻤﺎﺋﻴﻢ. ﻭ ﺷ= ﺎﻳﺪ ﺑﺘﻮﺍﻧﻴﻢ ﺩﺭ&#= 65241; ﺍﻫﻤﻴّﺖ ﺳﻠﻮ= 5241; ﺍﻟﻬﻰ ﺭﺍ ﺑﻨﻤ&= #65166;ﺋﻴﻢ.ﮐﻪ ﻳﮕﺎﻧﻪ ﻫﺪﻑ ﺧ&= #65194;ﺍﻭﻧﺪ ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﻫ&= #65198;ﻳﻚ ﺍﺯ ﻣﺎ ﻣﻴﺒﺎﺷ&= #65194;.ﻭ ﺣﺘﻰ ﻫﺪﻑ ﺍﻟﻬ&= #65264; ﺍﺯ ﺁﻓﺮﻳﻨﺶ ﺗ&= #65252;ﺎﻡ ﻫﺴﺘﻰ ﺍﺳﺖ.ﻭ ﻣ= ﻬﻤﺘﺮ ﺍﻳﻨﮑﻪ ﺳﻠﻮﻙ &= #65165;ﻟﻬﻰ'ﺗﻌﺎﻟﻰ</s= pan> </spa= n>ﻭ ﺗﻘﺮﺏ ﺑﺨA= 194;ﺍﻭﻧﺪ ﺩﺭ ﺻﻔﺎﺕ ﻭ ﻗﺪ= ﺭﺗﻬﺎ ﺍﺳﺖ. ﻭ ﻋﺪﻡ ﺳﻠ= ;ﻮﻙ ﺍﻟﻬﻰ' ﺣﺘﻤﺎ ﭘ= س ﺍﺯ ﻣﺮﮒ ﺳﻘﻮﻁ = ﺑﺎﻧﻮﺍﻉ ﺣﻘﻴﺮ ﺗﺮ ﺩﺭ ﺟ= ﻬﺎﻥ'ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258; ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩ = ﻫﺎ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﺍﻟّﺎ ﺩﺭﻫﺴﺘﻰ ﭼﻴﺰ&#= 65263; ثاﺑﺖ ﻟﺎ ﻳﺘﻐ= 5268;ّﺮ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ.&= #65175;ﺎ ﺑﻬﺘﺮ ﺷﺪﻥ ﻳﺎ = ﺑﺪﺗﺮ ﮔﺮﺩﻳﺪﻥ ﻭ ﺗﮑ&= #65198;ﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ. ﺣﺘ= ﻤﺎ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺍﻟﻬﻰ ﺍﺯ ﺃﺯﻝ = ﺗﺎ ﺃﺑﺪ ﺭﺍﺣﺘﻤﺎ &= #65165;ﺟﺮﺍ ﮐﻨﺪ. ﻭ ﭼﻨﻴﻦ ﺳ= ;ﻠﻮﻙ ﺍﻟﻬﻰ ﻫﻤﺎﻥ ﻫ&= #65256;ﺮﺍﻟﻬﻰ ﺍﺳﺖ.ﮐﻪ ﻧﺰﺩ ﺍ= ﻳﺮﺍﻧﻴﺎﻥ ﺍﺳﺖ ﻭ ﺑس .ﻋﻠﻮ= ﻡ ﻭﺗﮑﻨﻮﻟﻮﮊﻯ'&#= 65175;ﻨﻬﺎ ﺑﻬﺘﺮ ﺳﺎﺯﻧﺪ&#= 65257; ﺯﻧﺪﮔﻰ ﺍﻣﺮﻭ&#= 65199; ﺑﺸﺮﻯ ﻣﺎ ﺍﺳﺖ.= ﮐﻪ ﺧﻮﺩ ﺿﻤﻨﺎ ﺩﻭ&= #65197; ﮐﻨﻨﺪﻩ ﺫﺍﺕ ﻣ&= #65166; ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭ&= #65175;ﮑﺎﻣﻠﺎﺕ ﻭ ﺁﻳﻨﺪﻩ ﻫﺎﻯ = ﺑﺮﺗﺮ ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﻫﺮ ﮐﺎﺭ ﻧﻴﮑﻮ&= #65263; ﻏﻴﺮ ﺳﻠﻮﮐﻰ'ﺟ&= #65256;ﺒﻪ ﻫﺎﻯ ﻣﻨﻔﻰ ﻓﺮ&= #65165;ﻭﺍﻥ ﺩﺍﺭﺩ'ﮐﻪ ﻣﺠﺎ&= #65199;ﺍﺕ ﻃﺒﻴﻌﻰ ﻭ ﻓﻄﺮ&= #65263; ﺧﻮﺩ ﺭﺍ ﺍﺯ ﺧﺪ= ﺍﻭﻧﺪ ﻭ ﺍﺯ ﺁﻳﻨﺪﮔﺎ&= #65253; ﻭﺍﺯ ﻓﻄﺮﺕ ﺫﺍ&= #65175;ﻰ ﺧﻮﺩﺍﺳﺎﻥﺮﺍ &#= 65193;ﺍﺭﺩ. ﮐﻪ ﻧﺎﻡ ﮔﻨﺎﻩ = ﻭﮐﺎﺭﻣﺎ ﻭﻗﻬﻘﺮﺍ ﻭﻏﻴ&#= 65198;ﻩ ﻣﻴﮕﻮﺋﻴﻢ . </= span> ﻭﻇʌ= 68;ﻔﻪ ﻫﻨﺮ ﺍﺯ ﻧﻈﺮ ﺷ= ﻮﭘﻨﻬﺎﻭﺭ'ﭼﻮ&#= 65253; ﻫﺮ ﻋﺎﺭﻑ ﺍﻟﻬ&= #65264; ﺩﻳﮕﺮﻯ'ﺍﺭﺯﺵ &= #65193;ﺍﺩﻥ ﺑﻬﻨﺮ ﺧﻮﺩ'ﺑﻌ&= #65256;ﻮﺍﻥ ﻭﺳﻴﻠﻪﺍﻯ ﺑﺮ&#= 65165;ﻯ ﺗﺤﺮﻙ ﻭ ﺁﺯﺍﺩ&= #64404;ﻰ'ﻭﺣﺮﻳّﺖ ﺍﺯ ﺩﺭﺟﻪ ﻭﻣﻘ&= #65166;م ﻤﻌﺮﻓﺖ ﮐﻨﻮﻧ&#= 65264; ﺍﺳﺖ.ﺑﺎﻗﺒﻮﻝ &= #65197;ﻧﺠﻬﺎﻯ ﮐﺴﺐ ﮐﻤﺎﻟﺎﺕ &= #65183;ﺪﻳﺪ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺑ&= #65192;ﻴﺮ ﺃﻋﻠﻰ ﻭ ﮐﻤﺎﻝ = ﺍﻟﻬﻰ ﻭ ﺗﻘﺮّﺏ ﻫﺮﭼ&#= 65258; ﺑﻴﺸﺘﺮ ﺑﺨﺪﺍ&#= 65261;ﻧﺪ ﺭﺳﻴﺪ. ﮐﻪ ﺍﺯ ﮐ= ;ﺮﻭﺑﻴﺎﻥ ﻣﻘﺮﺏ ﺍﻟﻬﻰ ﺷ&= #65194;.ﺗﺎ ﺟﺎﺋﻰ ﮐﻪ ﺧﻮﺩ = ﻧﻴﺰ ﻣﺮﺍﺗﺒﻰ ﻭ ﺻﻔ&= #65166;ﺗﻰ ﻭ ﻣﻘﺎﻣﺎﺕ ﺭﻭ&= #65187;ﻰ ﻭ ﺍﻟﻬﻰ ﭘﻴﺪﺍ = ﮐﻨﻴﻢ. ﻳﺎ ﻫﻤﺎﻥ ﺑﻮﺩ&= #65165; ﺷﺪﻥ ﻭﮐﺴﺐ ﺳﺮ&= #65261;ﺭ ﻭﺧﻮﺭﺳﻨﺪﻯ ﻭ&#= 65191;ﻮﺭّﻩ ﻣﻨﺪﻯ'ﻧﺠﺎﺕ ﺍ&= #65199; ﻧﻮﻉ ﺑﺸﺮﻯﺨﻮ&#= 65267;ﺶ ﻭ ﺧﺎﻟﻰ ﺷﺪﻥ ﺍ= ﺯ ﺗﻤﺎﻡ ﺻﻔﺎﺕ ﺣ&= #65268;ﻮﺍﻧﻰ ﻭ ﺣﺘﻰ ﺻﻔﺎﺕﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﮔﺮﺩﻳﺪ.&= #64404;ﺮﭼﻪ ﺑﻤﺮﺍﺗﺐ ﺧﻠﺴ&#= 65258; ﻭ ﺑﻰ ﺧﻮﺩﻯ'ﻭ ﺍ= ;ﺯ ﺩﻳﺪ ﺩﻳﮕﺮﺍﻥ &= #65197;ﺳﻴﺪﻥ ﺑﺠﻨﻮﻥ ﺍﺯ ﺩﻳ&= #65194; ﺁﻧﻬﺎ ﮔﺮﺩﻳﺪ. = ﺭﺳﻴﺪﻥ ﺑﻌﺮﻓﺎﻥ ﻭ ﺷﻨ&= #65166;ﺧﺖ ﮔﻨﻮﺳﻰ &#= 65261;ﺣﮑﻤﺘﻬﺎﻯ ﺍﻟﻬﻰ'ﻭ ﮐﺴﺐ ﺷ= ﻔﺎ ﺍﺯ ﺗﻤﺎﻡ ﺑﻴﻤ&= #65166;ﺭﻳﻬﺎﻯ ﺭﻭﺍﻥ ﺣﻴ= ;ﻮﺍﻧﻰ'ﮐﻪ ﻣﻨﺠﺮ ﺑﺸﻔﺎﻯ &= #65165;ﺯ ﺑﻴﻤﺎﺭﻯﻬﺎﻯ &#= 65195;ﻫﻨﻰ ﻭﻣﮑﺎﻧﻴﺰﻣﻬ= 5166;ﻯ ﺗﻔﮑّﺮ ﻭﺃﻧﺪ= 5267;ﺸﻪﻣﻴﺸﻮﺩ' ﭼﻪﺭﺳﺪ ﺑﺸﻔﺎ&#= 65263; ﺍﺯ ﺗﻤﺎﻡ ﺑﻴﻤ&= #65166;ﺭﻳﻬﺎﻯ ﺑﺪﻧﻰ.ﺯﻳﺮﺍ ﻫ&= #65252;ﻪ ﻋﻮﺍﺭﺽ ﺑﻴﻤﺎ&#= 65197; ﮔﻮﻧﻪ ﺍﻧﺴﺎﻥ &= #65187;ﺘﻰ ﺩﻭﭼﺎﺭ ﻋﻘﺪﻩ &= #65259;ﺎﻯ ﺳﺮﻃﺎﻧﻰﺷﺪﻥ' &= #65199;ﻣﻴﻨﻪ ﻗﺒﻠﻰ ﮊﻧﺘﻴﻚ &= #65183;ﺴﻤﻰ ﺩﺍﺭﺩ.ﮐﻪ ﺧﻮﺩ = ﻣﺎﺩﻯ ﺷﺪﻥ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﻭ ﺫﺍﺕ ﺍﻟﻬﻰ ﺍ= ﻧﺴﺎﻥ ﻣﻴﺒﺎﺷﺪ. ﺍﻟﺒ&= #65176;ﻪ </spa= n>ﻭﻯ ﻭ ﻫﻤﻪ ﻋ= 5166;ﺭﻓﺎﻥ ﺳﻌﻰ ﺩﺍﺭﻧﺪ' ﮐ= ﻪ ﻣﻌﺮﻓﺘﻬﺎﻯ ﻋ&#= 65248;ﻤﻰ ﻭﺗﮑﻨﻴﮑﻰ ﻭﺷ&#= 65166;ﻫﮑﺎﺭﻫﺎﻯ ﺑﺸﺮﻯﺮﺍ'ﺑﺎ ﻣ&= #65228;ﺮﻓﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻧﺰﺩﻳﻚ &= #64400;ﻨﻨﺪ.ﺗﺎ ﺑﺪﺭﺟﻪ ﺣﺪسﺭ= 5261;ﺣﻰ ﻭ ﭘﻴﺸﮕﻮﺋﻰ'ﻭ = ﺣﺘﻰ ﺣﺪﺵ ﺗﮑﻨﻴﮑﻰ &= #65261; ﻗﺪﺭﺕ ﺍﺧﺘﺮﺍ&#= 65225; ﻭﺍﮐﺘﺸﺎﻑ'ﻭ ﻣ&= #65256;ﺸﺄ ﺧﻠﻖ ﺁثاﺭ ﻫﻨ= 5198;ﻯ ﻣﺨﺘﻠﻒ ﺑﺘﻮﺍ&#= 65253; ﺭﺳﻴﺪ.ﻭ ﺑﺰﺑﺎ&= #65253; ﺩﻳﮕﺮ'ﺑﻴﺎﻥ ﺁ&= #65267;ﻨﺪﻩ ﺑﺮﺗﺮ ﻭ ﺍﻟﻬﻰ = ﺿﺮﻭﺭﻯ ﺧﻮﺩﺭﺍ'ﺑﺮﺍﻯ &= #65227;ﻮﺍﻡ ﻭ ﻣﺴﺘﻌﺪﺍﻥ ﺑ&= #65200;ﺑﺎﻥ ﻣﺎﺩﻯ ﺧﻮﺩﺷﺎ&#= 65253; ﮐﻪ ﻓﻬﻢ ﺁﻧﺮﺍ = ﺩﺍﺭﻧﺪ ﺗﺒﺪﻳﻞ ﮐﺮﺩ. ﮐ= ﻪ ﻣﺎ ﺍﺯ ﺗﻨﺰﻳﻞ = ﻣﻨﻄﻘﻰ ﻣﻴﮕﻮﺋﻴﻢ.ﻭ ﺑ&= #65240;ﻮﻝ ﻋﺎﺭﻓﻰ ﺩﺭ ﺩﻝ = ﺩﻭﺳﺖ ﺑﻬﺮﺣﻴﻠﻪ ﺭﻫ&#= 65264; ﺑﺎﻳﺪ ﺟﺴﺖ.ﮐﻪ = ﮔﻮﺋﻰ ﺑﺮﺍﻯ ﻃﻔﻞ ﺑﻮ&= #65203;ﻴﻠﻪ ﻣﺎﺩﺭﺵ' ﭼﻨﺎﻥ = ﮔﻔﺘﺎﺭﻯ ﻣﻴﺸﻮﺩ'ﮐﻪ ﻃﻔ&= #65246; ﺑﺎ ﮐﻤﻚ ﺗﻔﮑّ&#= 65198; ﺧﻮﺩﺵ'ﺑﺤﻘﺎﻳ&#= 65238; ﺑﺮﺗﺮ ﻣﻨﻈﻮﺭ &= #65251;ﺎﺩﺭﻣﻴﺮﺳﺪ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﻫﻤﻪ ﺑﺎﻳﺪ ﺑﺤ&= #65240;ﺎﻳﻖ ﻣﻮﺭﺩ ﻧﻈﺮ ﺧﺪ&= #65165;ﻭﻧﺪ ﺧﺎﻟﻖ ﺃﺯﻟﻰ.ﻭ = ﺗﺎ ﮐﻨﻮﻥ ﺍﻭ ﺭﺍ ﻓ= ﻬﻤﻴﺪ. ﮐﻪ ﺭﺍﻩ ﺑﺮﺍﻯ = ﻭﺭﻭﺩﺑﺂﻳﻨﺪ= 5257; ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺑﺎﺯ ﮔﺮ&= #65193;ﺩ. <o:p></o:p> ﻭ ﺧﻠᥴ= 6;ﺻﻪ ﺁﻥ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺩﺭﺗﺨﻠﻴﻪ ﻭ ﺗ&= #65188;ﻠﻴﻪ ﺗﺎ ﺗﺠﻠﻴﻪ ﻫﺎ&= #65263; ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194; ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺗ&= #65256;ﻬﺎ ﺑﻬﻔﺖ ﺷﻬﻮﺩ ﻣ&= #65268;ﺴّﺮ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺯ = ﺗﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﻣﻴﺮﺳﻨ&#= 65194;.ﮐﻪ ﺍﮔﺮ ﺍﻳﻦ ﻧﮑﺘ&= #65258; ﺑﺮﺍﻯ ﮐﺴﻰ ﺭﻭ&= #65207;ﻦ ﺷﻮﺩ'ﻭ ﺍﻫﻤﻴّ&#= 65174; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; ﺑﻔﻬﻤﺪ'ﺑﻘﻮﻝ &= #65165;ﻣﺎﻡ ﺭﺿﺎ'ﺭﺍﻩ ﺧﺪﺍ = ﺩﻭ ﻗﺪﻡ ﺑﻴﺸﺘﺮ ﻧ&= #65268;ﺴﺖ.ﮐﻪ ﻗﺪﻡ ﺩﻭﻡ ﺭﺍ ﺑ= ﺮﻧﺪﺍﺷﺘﻪﺍﻳ= 5250; ﺭﺳﻴﺪﻩﺍﻳﻢ . ﻭ= ﻳﺎ ﺑﮕﻔﺘﻪ ﻋﺎﺭﻑ &= #65165;ﻳﺮﺍﻧﻰ ﺭﺍﻩ ﺧﺪﺍ ﻫﺰﺍ&= #65197; ﻣﺮﺣﻠﻪ ﺍﺳﺖ'ﮐ&= #65258; ﺗﻨﻬﺎ ﻗﺪﻡ ﺃﻭ&= #65245; ﺁﻥ ﮐﻪ ﺧﻮﺍﺳﺖ = ﻭﻣﻴﻞ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ &= #65197;ﺳﻴﺪﻥ ﺑﻤﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264; ﺍﺳﺖ'ﺑﺎ ﺧﻮﺩ ﺍ= ﻭ ﻣﻴﺒﺎﺷﺪ. ﻭﻣﻌ&= #65252;ﻮﻟﺎ ﻗﺪﻡ ﺍﻭﻝ ﺳﺨﺖ&= #65175;ﺮ ﺍﺳﺖ. ﻭﻟﻰ ﺑﻘﻴ= ّﻪ ﺭﺍﻩ ﺭﺍ ﺧﺪﺍﻭ&= #65255;ﺪ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻬ&#= 65264;'ﺗﺎ ﺣﺪّ ﭘﻴﺮ ﮐﺎﻣ&#= 65246; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﻫﺪﺍﻳﺖ ﻭ ﮐﻤﻜ&= #65262;ﻃﻴﻤﺮﺍﺣﻞ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺑ&= #65198;ﺍﻯ ﻋﺎﺷﻘﺎﻥ ﺣﺘﻰ &= #65165;ﺣﺴﺎﺵ ﺳﺨﺘﻰ ﻫﻢ ﻧﻤﻴ&= #65208;ﻮﺩ. ﻭ ﺑﺮﺍﻯ ﺭﺳﻴﺪ&= #65253; ﺑﺎﻳﻦ ﮐﻤﮑﻬﺎ&#= 65263; ﺍﻟﻬﻰ'ﻭ ﻫﺪﺍﻳ&= #65176;ﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﻋﻤﻠﻰ = ﻭﺷﻬﻮﺩﻯ ﺍﻭ'ﺗﻨﻬﺎ ﺍﻳﻦ = ﺍﺳﺖ'ﮐﻪ ﺍﻧﺴﺎﻥ ﺩﺭﻙ ﺍ&= #65259;ﻤﻴّﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﮐ&= #65198;ﺩﻩ'ﺧﻮﺩ ﻃﺎﻟﺐ ﻟﻘﺎﻯ ﺍ&= #65247;ﻬﻰ ﺩﺭ ﺗﺠﻠّﻰ ﻣﻨ&#= 65166;ﺳﺐ ﻭﻣﻴﺴّﺮ ﺧﻮﺩ &#= 64404;ﺮﺩﺩ.ﻭ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺑ&= #65192;ﻮﺍﻫﺪ'ﮐﻪ ﭘﻴﺮ ﺍﻟﻬﻰ ﺍﻭ&= #65197;ﺍ ﺑﻮﻯ ﻣﻌﺮﻓﻰ ﺩ&= #65197; ﺭؤﻳﺎ ﺑﻨﻤﺎﻳ= 5194;.ﻭ ﻫﻴﭻ ﺍﺭﺗﺒﺎﻁ &= #65193;ﻳﮕﺮﻯ ﺑﺎ ﺧﺪﺍﻭﻧﺪ ﺩ&= #65197; ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ &= #65197;ﺳﻤﻰ ﻭ ﻣﺬﺍﻫﺐ ﻗﺸﺮ&= #65263; ﺁﻧﻬﺎ'ﺟﺰ ﺍﻧﺤ&= #65198;ﺍﻑ ﺍﺯ= ﺧﻮﺍﺳ= ;ﺘﻪ ﻫﻤﺎﻥ ﭘﻴﺎﻣﺒ&#= 65198;ﺍﻥ ﺍﻭﻟﻰ ﺍﻟﻌﺰﻡ &= #65169;ﺤﻖ ﺁﻧﺎﻥ ﻧﺨﻮﺍﻫ&#= 65194; ﺑﻮﺩ.ﮐﻪ ﺩﻳﻦ ﻣ= ﻘﺒﻮﻝ ﺍﻟﻬﻰ ﺗﻨﻬﺎ ﻫ&= #65252;ﺎﻥ ﺁﺋﻴﻦ ﻭ ﺭﻭﺵ ﺗ= ﺰﮐﻴﻪ ﻧﻔس ﻣﻨﺎﺳﺐ ﺷ&#= 65192;ﺺ ﻭﺭﻓﻊ ﻣﺸﮑﻠﺎ&#= 65173;ﺭﻭﺍﻧﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ. ﮐ= ﻪ ﭘﻴﺮ ﮐﺎﻣﻞ ﻭﻭ&= #65247;ﻰ ﺍﻟﻬﻰ'ﺭﺳﻮﻝ ﻭ = ﻓﺮﺳﺘﺎﺩﻩ ﺧﺎﺹ ﺳﺎﻟﻚ' ﺩﺳ= ﺘﻮﺭﺍﺕ ﻋﻤﻠﻰ ﻭ ﻫﺪﺍﻳ&= #65176;ﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﮐﺴﺐ ﻋ= ﺎﻃﻔﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﺭﺍ = ﺑﻌﻬﺪﻩ ﺧﻮﺍﻫﺪ &#= 65193;ﺍﺷﺖﭼﻮﻥ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65198;ﺍﺗﺐ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭ&= #65193; . </= span> ﻭﻟʌ= 64; ﺷﻮﭘﻨﻬﺎﻭﺭ ﺿﻤﻦ ﻧﺰﺩﻳﻚ ﮐ&= #65198;ﺩﻥ ﻓﻠﺴﻔﻪ ﻭ ﻋﻠﻢ = ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ'ﺗﻔﺎﻭﺗ&#= 65260;ﺎﻯ ﺁﻧﻬﺎ ﺭﺍ ﻣﻴﮕ&= #65262;ﻳﺪ' ﺗﺎ ﻣﻨﮑﺮ ﻭﺍﻗ&= #65228;ﻴّﺎﺕ ﻧﺒﺎﺷﺪ.ﺍﮔﺮ ﺩ&= #65227;ﻮﺕ ﺑﺤﻘﺎﻳﻖ ﺍﻟﻬ&#= 65264; ﻭ ﺑﺮﺗﺮ ﻣﻴﮑﻨ&= #65194;' ﻣﻴﮕﻮﻳﺪﮐﻪﻋ= 5248;ﻢ ﺧﺎﺩﻡ ﺭﻏﺒﺎﺕ &= #65227;ﻤﻮﻣﻰ ﻭ ﺧﻮﺍﺳﺘﻪ ﻫﺎ&= #65263; ﻋﻤﻮﻡ ﺍﻧﺴﺎﻧ&#= 65260;ﺎ ﺩﺭ ﺍﻣﻮﺭ ﺩﻧﻴ&= #65262;ﻯ ﻭﻟﺬﺗﻬﺎﻯ ﺯﻧ&#= 65194;ﮔﻰ ﮐﻨﻮﻧﻰ ﺍﺳﺖ.ﮐ&= #65258; ﻋﻠﻢ ﺭﻓﺎﻩ ﻭﺭ&= #65165;ﺣﺘﻰ ﻓﺮﺍﻫﻢ ﻣﻴﮑﻨ&#= 65194; ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺑ&= #65260;ﺮﻩ ﮔﻴﺮﻯﺎﺯ ﻣﻘﺎ&#= 1605; ﻔﻌﻠﻰ ﺑﺸﺮﻯ هست .ﻭﻟﻰ ﻣﺎن= 93; اﺯ ﮐﺴﺐ ﻣﻘﺎم &#= 65170;ﺮﺗﺮ ﺍﻟﻬﻰ ﺭﻭﺍﻥ ﺍ&= #65255;ﺴﺎﻥ ﻤﻴﺒﺎﺷﺪ. ﮐﻪ ﻧ= ﻮﻋﻰ ﺳﺮﻣﺴﺘﻰ ﻭ ﺩﺭ = ﺧﻮﺩﭘﺮﺳﺘﻰ ﻣﻴﺒﺎﺷﺪ. ﻭ ﻋﻠ= ﻢ ﺳﻌﻰ ﺩﺭ ﻧﻈﺎﻡ = ﺩﺍﺩﻥ ﺑﻌﻠﻞ ﻭﺭﺍﺑﻄ&#= 65258; ﻣﻌﻠﻮﻣﺎﺕ ﺗﮑ&#= 65256;ﻴﮑﻰ ﻣﻴﺒﺎﺷﺪ ﻭ ﺳﻌ&= #65264; ﻣﻴﮑﻨﺪ ﮐﻪﺑﻤ&#= 65256;ﻄﻖ </spa= n>ﻣﻔﻬﻮﻡ ﻋﻘʌ= 46; ﺍﻧﺴﺎﻥ ﺻﺤﺒﺖ ﮐﻨﺪ. ﺩﺭ= ﺣﺎﻟﻴﮑﻪﻋﻠﻢ ﺻﺎﺣﺐﺭﻭﺍﺑﻂ &#= 65251;ﻮﺿﻮﻋﻰ ﻣﺎﺩﻯ'ﻭﻣﻮﺟﻮ&#= 65193; ﺍﺯ ﻗﺒﻠﺎﺳﺖ'ﻭ&= #65165;ﮐﻨﻮﻥ ﻣﻴﺨﻮﺍﻫﺪ ﺑﻨ&#= 65176;ﺎﻳﺞ ﺩﻳﮕﺮ ﻣﺮﺑﻮﻁ &= #65169;ﺂﻳﻨﺪﻩﻫﺎﻯ غیبی ﻧﻴﺎﻣﺪ᥽= 7;ﺑﺮﺳﺪ'ﮐﻪﺍﺯ ﺁﻥ ﺧﺒﺮﻯ ﻧﺪﺍ&= #65197;ﻳم ﺒﺮﺭﺳﻴم ﻴﮑﻨ= 5194; ﻭ ﺍﻳﻦ ﺭﺍﺑﻄﻪ = ﻫﺎ'ﺍﻳﺠﺎﺩ ﻧﺮﺩﺑﺎﻥ ﻣﻨﻄ&#= 65238; ﺑﺮﺍﻯ ﻋﺒﻮﺭ ﺑ&= #65268;ﮑﺎﻳﻚ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﺒﺮﺗﺮﻯ ﻫﺎﻯ ﺁﻳﻨﺪﻩ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﻫﻨﺮ ﻭ ﻋﻠﻢ ﺑ= ﺎ ﻫﻢ ﮔﻮﺋﻰ ﻣﻌﺮ&= #65235;ﺘﻬﺎﻯ ﻣﺎﺩﻯ ﺭﺍ ﺑﺼﻮ&= #65197;ﺕ ﻓﻮﺭﻣﻮﻟﻬﺎ ﻭ &= #65239;ﻮﺍﻧﻴﻦ ﺷﺎﺑﺘﻰ ﺩﺭﺁﻭ&#= 65197;ﺩﻩ'ﮐﻪ ﺑﻤﻌﺮﻓﺘﻬﺎﻯ= 5240;ﺎﺑﻞ ﺗﺼﻮﺭﺭﺳﻴﺪ.ﻭ &= #65169;ﺘﻮﺍﻥ ﭘﻴﺶ ﮔﻮﺋﻰ ﻭ ﻃ= ﺮﺡ ﺍﺣﺘﻤﺎﻟﺎﺕ ﺩ&#= 65197; ﺑﺎﺭﻩ ﺁﻳﻨﺪﻩ &= #65165;ﻣﻮﺭ ﻣﺎﺩﻯ ﻧﻤﻮﺩ.ﻟ&= #65196;ﺍ ﻫﻨﺮ ﺩﺭ ﺍﻳﻦ ﻣ= ﺮﺣﻠﻪ ﺭﻧﮓ ﺭﻭﻣﺎﻧﺘ&#= 65268;ﻚ ﻭ ﻧﻈﺮﻯ ﻭ ﺗﺌﻮ= ﺭﻳﻚ ﺑﺨﻮﺩ ﻣﻴﮕﻴﺮ&#= 65193;.ﮐﻪ ﮔﺎﻫﻰ ﻧﻴﺰ ﻋﻤ&= #65248;ﻰ ﻧﻴﺴﺖ.ﻭ ﻳﺎ ﺍﮐ= ﻨﻮﻥﻋﻤﻠﻰ ﻧﻤﻰ ﺑﺎﺷﺪ. ﮐﻪ= ﺭﺍﻩ ﺗﻌﺎﻟﻰ ﻫﺎﻯ ﻋ&= #65248;ﻤﻰ ﻭ ﺍﮐﺘﺸﺎﻓﺎﺕ &= #65175;ﮑﻨﻴﮑﻰ ﺩﻳﮕﺮﻯ ﻣﻴﺸﻮ&#= 65193;.ﻭ ﻭ ﺍﺯﻣﺎﺩﻳّﺖ &#= 65169;ﺼﻮﺭﺕ ﻣﺘﺎﻓﻴﺰﻳﻚ ﺩ&#= 65197;ﻣﻴﺂﻳﺪ.ﻭﻟﻰ ﻫﻨﺮ ﻣﺎﺩﻯ ﻏﻴ&= #65198; ﺍﻟﻬﻰ'ﺍﻳﻦ ﻣﺸ&= #64401;ﻞ ﺭﺍ ﭘﻴﺪﺍ ﻣﻴﮑ&= #65256;ﺪ'ﮐﻪ ﺗﻨﻬﺎ ﻧﻔﻊ ﺍﻣ&= #65198;ﻭﺯ ﺍﻧﺴﺎﻥ ﺭﺍ ﺩﺭ = ﻧﻈﺮ ﺩﺍﺭﺩ.ﻭ ﺣﺪّ ﺃ&= #64400;ثر ﻧﻔﻊ ﺍﺟﺘﻤﺎﻋ&#= 65264; ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﻭﻟﻰ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻣ&#= 65166;ﺩﻯ'ﻋﻤﻠﺎ ﺑﺮﺧﻮﺭﺩ</sp= an> &#= 65169;ﺎ ﻣﺸﮑﻠﺎﺕ ﺯﻧﺪ&#= 64404;ﻰ ﻣﻴﮑﻨﻨﺪ'ﻭ ﻧﺎ&= #64380;ﺎﺭ ﺑﻤﻌﺮﻓﺘﻬﺎﻯ &#= 65169;ﺎﻃﻨﻰ ﻭ ﺫﻫﻨﻰ ﻣﻴﭙﺮ&= #65193;ﺍﺯﻧﺪ ﮐﻪ ﻣﺸﮑﻠﺎﺕ ﺯ&= #65255;ﺪﮔﻰ ﺭﺍ ﺭﻓﻊ ﮐﻨﻨﺪ'= ﻭ ﺑﺂﻓﺎﻕ ﺩﻭﺭ ﺑ&= #65198;ﺳﻨﺪ. ﻭﻟی ﺘﻮﺳﻌﻪﺍ= 5263; ﺍﻓﻘﻰ ﺩﺭ ﺗﮑﺎ&= #65251;ﻞ ﺩﺍﺭﻧﺪ'ﻧﻪ ﺗﻌ&= #65166;ﻟﻰ ﻫﺎﻯ ﻋﻤﻮﺩﻯ ﻭ = ﺭﻭﺣﻰ' ﮐﻪ ﺧﺎﺹ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺣﻰ ﺑﺎﺷﺪ.ﮐ&= #65258; ﻟﺎﺯﻣﻪ ﺯﻧﺪﮔ&#= 65268;ﻬﺎﻯ ﺑﺮﺗﺮ ﺑﻌﺪﻯ ﺩ&= #65197; ﻧﺴﺦ ﺑﻬﺘﺮ ﺑﺸ&= #65198;ﻯ'ﻭﻳﺎﺩﺭ ﻧﻮﻉ ﻋﻈﻴﻢ ﺗﺮ = ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻔﺖ ﻫﺰ&= #65165;ﺭ ﺳﺎﻝ ﺑﻌﺪ.ﻟﺬﺍ = ﻫﻨﺮﻣﻨﺪﺍﻥ ﺑﺪﻧﺒﺎﻝ ﺍﺷﺒ&#= 65166;ﻉ ﺗﻤﺎﻳﻠﺎﺕ ﻭ ﺧ&= #65262;ﺍﺳﺘﻪ ﺧﻮﺩ'ﺣﺘﻰ ﺑﺤﺪ&= #1617; ﺭﺿﺎﻳﺖ ﺑﺨﺶ ﺩ&= #65197; ﻧﻈﺮ ﻫﻨﺮﻣﻨﺪ &= #65255;ﻤﻴﺮﺳﺪ.ﻭﻟﻰ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺩ&= #65197; ﮐﺎﺭ ﻫﻨﺮﻯ ﺍﻟ&= #65260;ﻰ ﺧﻮﺩ'ﺁﺭﺍﻡ ﺁﺭ&= #65165;ﻡ ﺧﻮﺍﺳﺘﻪ ﻫﺎﻯ &= #65169;ﺸﺮﻯ ﻭﺯﻧﺪﮔﻰ ﻣﺎﺩ&#= 65263; ﺭﺍ ﺍﺯ ﺧﻮﺩ ﺣﺬ= ﻑ ﻣﻴﮑﻨﺪ.ﻭﭼﻮﻥ &= #65259;ﺮ ﺻﻮﻓﻰ ﻏﺮﻕ ﻧﻈ&= #65198;ﻳّﺎﺕ ﻭ ﺗﺌﻮﺭﻳﻬﺎ'ﺑ&= #65192;ﺼﻮﺹ ﻏﺮﻕ ﻣﻌﻘﻮﻟﺎ&#= 65173; ﺧﺎﻟﺺ ﻭﻣﺤﺾ ﻣ&= #65268;ﺸﻮﺩ ﮐﻪ ﻫﻤﺎﻥ ﺷﻨﺎ&= #65191;ﺖ ﻣﻌﺎﻳﺐ ﺻﻔﺎﺕ &= #65255;ﻮﻉ ﺑﺸﺮﻯ'ﻭ ﻟﺰﻭﻡ = ﻟﺎ ﻳﺘﻐﻴّﺮ ﺑﺪﺍ= 5255;ﺪ ﭘﺶ ﻋﻘﻞ ﺑﺮﺗﺮ = ﻓﻌﻠﻰ ﺧﻮﺩﺭﺍ ﻧﻴﺰ ﭘ&= #65198;ﺳﺘﺶ ﻧﻤﻴﮑﻨﺪ ﻭ ﺑﺪ&= #65255;ﺒﺎﻝ ﮐﺴﺐ ﻋﻘﻞ ﻭ ﺻﻔ= ﺎﺕﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #64405;ﺮﺩﺩ.ﮐﻪ ﺩﺭ ﻧﺘﻴﺠﻪ ﻫﺪ&= #65165;ﻳﺘﻬﺎﻯ ﭘﻴﺮ ﺭﻩ ﺭﻓﺘﻪ = ﺭﺍ ﺩﻧﺒﺎﻝ ﻣﻴﮑﻨ&#= 65194;'ﮐﻪ ﭘس ﺍﺯ ﺗﺨﻠﻴﻪ &= #65261; ﺗﺤﻠﻴﻪ ﺑﺘﺠﻠ&#= 65268;ﻪ ﻫﺎﻯ ﺍﻟﻬﻰ ﺑﺮ&= #65203;ﺪ. ﻟﺬﺍ ﻣﻴﺒﻴﻨﻴ&#= 65250; ﮐﻪ ﺷﻮﭘﻨﻬﺎﻭ&#= 65197; ﻋﺎﺭﻑ'ﻗﺒﻞ ﺍﺯ = ﺑﺮﮔﺴﻮﻥ'ﺍﺯ<sp= an dir=3DLTR> </spa= n>ﺍﺳﺘﺎﺗﻴﻚ ʌ= 51;ﻨﻔﻰ ﻭﺯﻳﺒﺎﺋﻰ ﻫﺎ&#= 65263; ﻣﻨﻔﻰ ﻭ ثاﺑﺖ &#= 65169;ﺪﻭﻥ ﺗﻐﻴﻴﺮ'ﺑﺮﺍﺳ&#= 65166;س ﺗﺮﻙ ﺩﻧﻴﺎ ﺍﺯ = ﻃﺮﻳﻖ ﺗﺄﻣّﻠﺎﺕﺳﻠA= 262;ﮐﻰ ﺭﻭﺵ ﺻﻮﻓﻴﺎﻧ&#= 65258; ﻣﻌﺘﻘﺪ ﻣﻴﺸﻮ&#= 65193;.ﻭ ﻫﻨﺮ ﺣﻘﻴﻘﻰ ﺭ&= #65165; ﺩﺭ ﺍﻳﻦ ﮐﺎﺭ ﻣ= ﻴﺪﺍﻧﺪ ﻳﻌﻨﻰﺳﻠﻮﻙ ﺍ&#= 65247;ﻬﻰ ﻭﮐﺴﺐ ﺻﻔﺎﺕ ﺁ&= #65267;ﻨﺪﻩﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ'ﻭﺷﻬ&#= 65262;ﺩ ﻣﺮﺍﺗﺐ ﺗﺠﻠّ= 5268;ﺎﺕ ﺍﻟﻬﻰ' ﮐﻪ ﻣﺪﺭ= ﻙ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﻫ&= #65198; ﺳﻄﺢ ﻋﻘﻠﻰ ﺑﺎ&= #65247;ﺎﺗﺮ ﻣﻴﺒﺎﺷﺪ' ﻭ ﻭﻋ= ﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﺑﺮ&= #65165;ﻯ ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ. = ﻟﺬﺍ ﻣﻰ ﺑﻴﻨﻴﻢ'ﮐﻪ&= #65259;ﻢ ﺷﻮﭘﻨﻬﺎﻭﺭ ﻭ &= #65259;ﻢ ﺑﺮﮔﺴﻮﻥ'ﻋﻤﻠ&#= 65166; ﻫﻨﺮ ﺭﺍ ﺑﺰﻧﺪ&= #64404;ﻰ ﻣﺮﺑﻮﻁ ﮐﺮﺩﻩ&#= 65165;ﻧﺪ.ﮐﻪ ﺍﺯ ﺗﺄﻣّﻞ ﻭ ﺗ&= #65228;ﻘّﻞ'ﻭ ﻧﻴﺰ ﺍﺯ ﺣﺪث ﻭ&= #65251;ﺸﺎﺭﮐﺖ ﻭﺣﺪﺕ ﻭﺟﻮﺩﻯ &= #64400;ﻪ ﺍﻳﻦ ﺗﻌﻘّﻞ ﺩ&#= 65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻧ&= #65268;ﺰ ﻣﻄﺮﺡ ﻣﻴﺒﺎﺷ&#= 65194; ﻭ ﻟﺬﺍ ﻫﺮﺩﻭ ﮔ= ﻔﺘﻪﺍﻧﺪ' ﮐﻪ ﻫﻨﺮ ﺗﻌﺎﻃ&= #65234; ﻭﻣﺤﺒّﺖ ﺑﺎ ﻣ&#= 65262;ﺟﻮﺩﺍﺕ'ﻭ ﻣﻄﺎﺑﻘﺖ ﺩﺍﺩ&#= 65253; ﺁﻧﻬﺎ ﺑﺎ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﻣﺎﺩﻯ ﺍﺳﺖ. ﮐﺎ= ﺭﻯ ﮐﻪ ﺩﺭ ﮐﺎﻣﻠﺎ&= #65253; ﺍﻟﻬﻰ ﺑﺴﺮﺣﺪ&#= 1617; ﺍﻋﻠﺎﻯ ﺧﻮﺩ ﻣ&= #65268;ﺮﺳﺪ.ﺯﻳﺮﺍ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﺭﺍ ﺩﺭ ﺣﺎﻝ ﺗﮑ= ﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩ ﻣﻴ&= #65194;ﺍﻧﻨﺪ.ﻭﻟی ﻤﻮﺿﻮﻋﺎﺕ ﻣﻮ&#= 65183;ﻮﺩ ﻫﺴﺘﻰ ﺭﺍ ﺩﺭﻋ&= #65198;ﻓﺎﻥ'ﺭﻧﮓ ﺍﻓﻠﺎﻃﻮﻧﻰ ﻭ &= #65251;ُثل ﺍﻭ ﺩﺍﺩﻩﺍﻧﺪ. = ﮐﻪ ﺍﻟﮕﻮﻫﺎﻯ ﺷﻬ&#= 65262;ﺩﻯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65259;ﺴﺘﻨﺪ. ﮐﻪ ﻣﺎ ﻧﻴﺰﻣﻄ&= #65198;ﺡﻣﻴﮑﻨﻴﻢ.<o:p></o:p>= ﺑﺮﮔﺴﻮ= ﻥ ﺣﺪس ﻭﭘﻴﺶ ﮔﻮ&#= 65163;ﻰ ﺭﺍ' ﻫﻤﻴﺸﻪ ﺑﺎ= ﺩﻳﻤﻮﻣﺖ ﻭ ﺟﺮﻳﺎﻥ ﻭ ﺳﻴ= ّﺎﻟﻪ ﻭﺟﻮﺩ ﻣﺮﺑﻮﻁ &= #65251;ﻴﮑﻨﺪ.ﮐﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65193;ﺭ ﻫﻤﻴﻦ ﻗﺮﺍﺭ ﮔ&= #65198;ﻓﺘﻦ ﺩﺭ ﺳﻴّﺎﻟﻪ ﻭ&#= 65183;ﻮﺩ ﺍﺳﺖ.ﮐﻪ ﺍﺣﺴﺎ&= #1587; ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﺳ&= #65166;ﻟﮑﺎﻥ ﻧﻴﺰ ﻫﻤﻴﻦ ﻣﻴ&= #65170;ﺎﺷﺪ. ﻭ ﺑﻘﻮﻝ(ﺟﻮﻥﺪ&= #65263; ﻭﻯ)ﭘﺮﺍﮔﻤﺎﺗ&#= 65268;ﺴﺖ' ﺷﻮﭘﻨﻬﺎﻭﺭ ﻧ&#= 65224;ﺮﻳﻪﺍﻯ ﻓﻠﺴﻔﻰ ﺍﺯ ﺗﺠ&= #65198;ﺑﻪ ﻭ ﻋﻤﻠﻰ ﺑﻮﺩﻥ = ﮐﺴﺐ ﻧﮑﺮﺩﻩ'ﻭ ﺑﺮ ﻫ= ﻨﺮ ﺗﺤﻤﻴﻞ ﻧﻤﻮﺩ&#= 65257; ﺍﺳﺖ. ﺷﺎﻳﺪ ﺩﻯ= ﻮﻯ ﻣﺎﺩﻯ ﮔﺮﺍ ﻧﻴ&= #65200; ﻣﺘﻮﺟّﻪ ﻧﺸﺪ= 5257;' ﮐﻪ ﺷﻮﭘﻨﻬﺎﻭ&#= 65197; ﻫﻨﺮ ﺭﺍ ﺍﺯ ﻓﻠ= ﺴﻔﻪ ﻋﺮﻓﺎﻧﻰ ﺟﺪﺍ &= #64400;ﺮﺩﻩ ﺍﺳﺖ. ﺯﻳﺮﺍ ﻫﻨ= ﺮ ﺍﻟﻬﻰ ﮐﻤﺘﺮ ﺟ&= #65256;ﺒﻪ ﻫﺎﻯ ﻣﺎﺩﻯ ﺩﺍ&= #65197;ﺩ ﮐﻪ ﻫﻨﺮﻣﺎﺩﻯ &= #65261;ﻓﻠﺴﻔﻪﻫﺎﻯ ﻣﺎﺩﻯ'ﭼﻮﻥ عل= 608;ﻡ ﻭ ﺗﮑﻨﻮﻟﻮﮊﻯ &= #65203;ﺮﺍﺳﺮ ﻣﺎﺩﻯ ﻫﺴﺘﻨﺪ.&= #64400;ﻪ ﭘﺮﺍﮔﻤﺎﺗﻴﺴ= 605; (جوﻥ ﺩﻯ ﻭﻯ) ﻋﻤ= ﻠﻰ ﻭﻣﻤﮑﻦ ﻭﻣﻔﻴ&#= 65194; ﺭﺍ ﻓﻠﺴﻔﻪ ﺩﺭ&= #65203;ﺘﻰ ﻣﻴﺪﺍﻧﺪ ﮐﻪ ﺩ&= #65197; ﻋﺮﻓﺎﻥ ﺍﻟﻬﻰ &= #65165;ﻳﻦ ﻣﻈﺎﻫﺮ ﻋﻤﻠﻰ &= #65251;ﺎﺩﻯ ﻭ ﻣﻤﮑﻦ ﻭ ﻣﻔﻴ= ﺪ ﺑﻮﺩﻥ ﺭﺍ'ﺩﺭ ﺳ= ﻄﻮﺡ ﺩﻭﺭﺗﺮ ﺍﺯ ﺯﻧ&= #65194;ﮔﻰ ﮐﻨﻮﻧﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ ﻣﻴﮕﻮﻳﺪ.ﮐﻪ ﮐ&= #65204;ﺐ ﺍﻳﻦ ﻓﻠﺴﻔﻪ ﻫ&= #65166;ﻯ ﺷﻬﻮﺩﻯ'ﺳﺮﻧﻮ&#= 65207;ﺖ ﺯﻧﺪﮔﻰ ﺷﺎﻫﺪ&#= 65165;ﻥ ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺍﺳﺖ . ﻭجوﻥ ﺩﻯ&= #65262;ﻯ ﺩﺭ ﺳﻄﺢ ﻣﻔﻴﺪ = ﻭ ﻋﻤﻠﻰ ﺑﻮﺩﻥ ﻓ&= #65262;ﺭﻯ ﺍﻧﺴﺎﻥ ﺭﺍ ﺑﺮ&= #65165;ﻯ ﺯﻧﺪﮔﻰ ﮐﻨﻮﻧ&#= 65264; ﻣﻴﺨﻮﺍﻫﺪ'ﭘس &#= 65259;ﻨﺮﻣﻨﺪ ﺍﻟﻬﻰ ﺭﺍ'ﺗﺤﻤ&= #65268;ﻠﻰ ﺑﺮ ﻫﻨﺮ ﻣﺎﺩﻯ = ﻣﻴﺪﺍﻧﺪ. ﻭ ﻧﻴﺰ ﺑﺮﮔﺴﻮ&= #65253; ﺣﺪس ﺟﻤﺎﻟﻰ ﺭ&#= 65165;'ﮐﻪ ﻣﻨﺠﺮ ﺑﺎﺑﺪﺍ&#= 65225; ﻣﻴﺸﻮﺩ'ﻧﻤﻮﻧ&#= 65258; ﮐﻮﭼﮑﻰ ﺍﺯ ﺣﺪ&= #1587; ﻣﺘﺎﻓﻴﺰﻳﮑیA= 252;ﻴﮕﻮﻳﻨﺪ.ﮐﻪ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﺩﺭ ﮊﻧﺘﻴﻚ ﺭﻭ&= #65187;ﻰ ﺳﺎﻟﮑﺎﻥ ﺗﻐﻴ&#= 65268;ﺮﺍﺗﻰ ﻣﻴﺪﻫﻨﺪ. ﮐﻪ ﻣ= ﻨﺠﺮ ﺑﺎﻟﻬﺎﻡ ﺩﺭﻭ&#= 65255;ﻰ ﻭ ﻟﺪﻧّﻰ</sp= an>'ﺍﺯ= ; ﺣﮑﻤﺘﻬﺎﻯ ﺑﺮﺗﺮ ﻣﻨﺎﺳﺐ &= #65153;ﻳﻨﺪﻩ ﻫﺎﻯ ﺩﻭﺭ ﺗﺮ ﺑ= ﺮﺍﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﻧﺴﺎﻥ ﺍﺳﺖ.ﮔﺮﭼﻪ ﺑﺮ&= #65165;ﻯ ﺍﻣﺮﻭﺯ ﺭﻭﺡ ﺍ&= #65255;ﺴﺎﻥ ﮐﺎﻣﻞ' ﺑﺎﺯ ﻧﺘ= ﺎﻳﺞ ﻣثبتی ﺩﺭﻋﻘ᥼= 6; ﻭ ﺍﺣﻮﺍﻝ ﻭ ﺁﺭﺍ&= #65251;ﺶ ﻫﺎ ﻭﺟﻮﺩ ﺩﺍﺭ&= #65193;.ﻭﻟﻰ ﻧﻮﻉ ﺍﻳﻦ ﺩﺍﺩ&= #65257;'ﻫﺎﻯ ﺍﻟﻬﻰ ﺭﻭﺍﻧﻰ &= #65165;ﺳﺖ.ﻭﻟﻰ ﺩﺭ ﻫﻨﺮ ﻣﺎﺩﻯ = ﻫﻤﺎﻥ ﭘﺎﺩﺍش هاﻯ ﻣA= 166;ﺩﻯ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ = ﺧﻮﺩ ﺑﺰﺭﮒ ﺑﻴﻨﻰ ﻫ&= #65166;ﻯ ﻣﺨﺘﻠﻒ ﺍﺳﺖ.ﭘ&= #65206; ﺑﺮﮔﺴﻮﻥ ﺣﺪس &#= 65183;ﻤﺎﻟﻰ ﺩﺭ ﻫﻨﺮ ﻣﺎﺩﻯ = ﺭﺍ'ﻣﺪﺧﻠﻰ ﺑﺮﺍﻯ ﻓﻠﺴﻔﻪ &= #65191;ﻮﺩ ﻧﻤﻮﺩﻩ ﺑﺎﻣﻴ&#= 65194; ﺍﻳﻨﮑﻪ ﺍﺯ ﺭﺍ&= #65257; ﻓﻠﺴﻔﻪ ﻧﻴﻤﻪ &= #65251;ﺎﺩﻯ'ﻭﮐﻤﺘﺮ ﻋﻤﻠﻰ ﻓﻮﺭﻯ'ﺑ&= #65236;ﻠﺴﻔﻪ ﻋﺮﻓﺎﻧﻰ ﻫﺪﺍ&#= 65267;ﺖ ﺷﻮﺩ.ﮐﻪ ﺑﻘﻮﻝ = ﺍﻭ'ﺑﺮﺍﻯ ﺻﺎﺣﺒﺎﻥ ﺫﻭﻕ'&= #65267;ﺎ ﻫﻤﺎﻥ ﺍﺳﺘﻌﺪ&#= 65165;ﺩ ﺗﮑﺎﻣﻞ ﻭ ﻓﻬﻢ = ﺍﻣﻮﺭ ﺑﺎﻟﺎﺗﺮ ﻓﻠﺴ&#= 65236;ﻪ ﺧﻮﺩ ﺭﺍ ﻣﻔﻴﺪ = ﺩﺭﺁﻭﺭﻧﺪ. </= span> ﺑﺮʄ= 04;ﺴﻮﻥ </spa= n>ﺑﺮ ﺧﻠﺎﻑ ﺷA= 262;ﭘﻨﻬﺎﻭﺭ ﻋﺎﺭﻑ'ﮐﻪ ﻧﺒﻮ&= #65229; ﺭﺍ ﺩﺭﻙ ﻣُثل = 5261; ﺻﻮﺭ ﺃﺯﻟﻰ ﺍﺯ = ﺷﻴئ ﻧﻤﻮﺩﻩ'ﺑﺮﮔﺴ&#= 65262;ﻥ ﺁﻧﺮﺍ ﺍﺯ ﺑﻬﺘ&= #65198;ﻳﻥ ﺒﻴﻨﺶ ﺳﻄﺤﻰ'ﺍ&= #65199;ﺁﻥ ﻣُثل ﺑﺎﻃنی ᥷= 4;ﺍﻧﺴﺖ ﻭ ﺍﻓﺰﻭﺩ ﮐﻪ ﻓ= ﻴﻠﺴﻮﻑ ﺻﺎﺣﺐ ﻗﺪﺭﺕ ﻧ&= #65236;ﻮﺫ ﺑﺒﺎﻃﻦ ﺍﺳﺖ. ﻣ= ُثل ﺍﻓﻠﺎﻃﻮﻥ ﻭ ﺻ&= #65262;ﺭﺃﺯﻟﻰ ﻣﻮﺭﺩ ﻧﻈﺮ ﺷﻮ&= #64344;ﻨﻬﺎﻭﺭ'ﺩﺭ ﻫﻤﺎﻥ ﺳﻤﺒﻮﻟ&#= 65260;ﺎﻯ ﺷﻬﻮﺩﻯ ﺣﻘﻴﻘ&#= 65174; ﺍﻣﻮﺭ ﻣﺎﺩﻯ ﻣ&= #65268;ﺪﺍﻧﺴﺖ.ﻭﻟﻰ ﺑﺮﮔﺴﻮﻥ ﮐﻪ ﺍ&= #65199; ﺻﻮﺭ ﺃﺯﻟﻰ'ﮐﻪ = ﺣﻘﻴﻘﺖ ﺃﺑﺪﻯ ﻫﺮ ﺷﻴﺌ&= #65264; ﺩﺭ ﻫﺴﺘﻰ ﺭﺍ'ﺗ= ﻨﻬﺎ ﻫﻤﺎﻥ ﺭﻗﻴﻘﻪ &= #65259;ﺎﻯ ﻧﺰﺩﻳﻚﺑﺤﻘﻴ= 5240;ﺖ ﻣﻴﺪﺍﻧﺴﺖ'ﮐﻪ &= #65259;ﺮ ﻓﻴﻠﺴﻮﻑ ﺩﺍﺭ&#= 65193; ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍ&= #65267;ﻦ ﺭﻗﻴﻘﻪﺑﺎﺯ ﻳ&#= 65242; ﻣﻈﻬﺮ ﻣﺎﺩﻯ ﺍ&= #65203;ﺖ.پس اﺯ ﻳﻜﺪﺭﺟﻪﺗ= 4401;ﺎﻣﻞ ﺍﺣﺘﻤﺎﻟﻰ ﺑﻴ&#= 65208;ﺘﺮ ﺩﺍﺭﺩ.ﻭﻟﺬﺍ ﻓ&= #65268;ﻠﺴﻮﻓﺎﻥ ﺮﺍﻫﻰ ﺑﺮﺍﻯ ﻧ&= #65236;ﻮﺫ ﺩﺭ ﻋﻮﺍﻟﻢ ﺍﻟ&= #65260;ﻰ ﺟﺎﻳﮕﺎﻩ ﺣﻘﺎ&#= 65267;ﻖ ﺍﻣﻮﺭ ﻧﺪﺍﺭﻧ&#= 65194;.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﮐﺎﻣ&#= 65246; ﺍﻟﻬﻰ'ﻓﻴﻠﺴﻮ&#= 65235;ﻰ ﻣﻴﺒﺎﺷﺪ ﮐﻪ ﺑ&= #65170;ﺎﻃﻦ ﺍﻣﻮﺭ ﻧﻔﻮﺫ ﺩ&= #65165;ﺭﺩ.ﺣﺪّ ﺃﮐثر ﺩﺭﻋﺮﺵ = 5197;ﺣﻤﺎﻥ'ﺑﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ ﺘﻨ&= #65260;ﺎ ﻣﻘﺪﻣﺎﺗﻰ ﺍﺯ &= #65187;ﻘﺎﻳﻖ ﺳﻤﺒﻮﻟﻴﻚ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺭﺍ = ﺩﺍﺭﻧﺪ.ﮐﻪ ﺩﺭ ﺭؤﻳﺎﻫﺎﻯ &#= 65207;ﻬﻮﺩﻯ ﻣﻰ ﺑﻴﻨﻨﺪ. ﮐﻪ= ﻣﺎ ﺍﺯ ﺳﻤﺒﻮﻟﻬﺎ&#= 65263; ﺷﻬﻮﺩﻯ ﻫﻔﺘﮕ&#= 65166;ﻧﻪ ﺭؤﻳﺎﺋی ﻤﻴﮕA= 262;ﺋﻴﻢ.ﮐﻪ ﻧﺰﺩﻳﮑﺘﺮ ﺑﺤ&#= 65240;ﻴﻘﺘﻬﺎﻯ ﺑﺮﺗﺮ ﺍﻟﻬﻰ ﻫ&= #65204;ﺘﻨﺪ. ﻭﻟﻰ ﻫﻨﻮﺯ ﺣﺘ&= #65264; ﺑﺤﻘﺎﻳﻘی که A= 193;ﺭﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ اﺯ &= #65165;ﻣﻮﺭﺟﻬﺎنی اﺳﺖ. ﻧﺮﺳﻴﺪﻩ&#= 65165;ﻧﺪ.ﺩﺭﺣﻘﻴﻘA= 174; ﻣﻄﻠﻖ'ﺩﺭ ﻧﻬﺎ&= #65267;ﺖ ﺃﺑﺪﻳﺖ'ﻭ ﺑﻰ ﻧ= ﻬﺎﻳﺖ ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻫﺴﺖ. ﺑﺮﮔﺴﻮﻥ = ﻳﻚ ﺭﻗﻴﻘﻪ ﺑﺮﺗﺮ &= #65165;ﺯ ﻭﺍﻗﻊ ﻓﻌﻠﻰ ﺭ&= #65165;' ﻫﻤﺎﻥ ﺣﻘﺎﻳﻖ &= #65251;ﻴﺪﺍﻧﺴﺖ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺷﻮﭘ&#= 65256;ﻬﺎﻭﺭ ﻋﺎﺭﻑ' ﻫﻨﺮ ﻭﻫ= ﺮ ﻭﺍﻗﻊ ﺍﻣﻮﺭ ﺭ&= #65165; ﺑﺎ ﺗﺠﺮﻳﺪ ﻭ ﻃ= ﺮﺩ ﺁﻧﻬﺎ'ﺩﺭ ﻓᤨ= 1;ﺮ ﻭ ﺩﻝ ﺳﺎﻟﻚ ﻟﺎ= ﺯﻡ ﻣﻴﺪﺍﻧﺪ'ﺗﺎ ﺑ&= #65188;ﻘﺎﻳﻖ ﺑﺮﺗﺮ ﺑﺎﻃﻨﻰ &= #65197;ﺳﻴﺪ'ﮐﻪ ﺍﺯ ﺍﻣﻮﺭ ﺍﻟﻬ&= #65264; ﻫﺴﺘﻨﺪ. ﻭﻟﺬﺍ = ﺳﺎﻟﻚ ﺑﻔﻨﺎﻯ ﺗﺎﻡ ﺧ&= #65262;ﺩ ﻣﻴﺮﺳﺪ.ﻭﻫﻨﺮ &= #65165;ﻟﻬﻰ ﺣﻘﻴﻘﻰ ﺗﺮ ﺍﺯ = ﻫﻨﺮﻫﺎﻯ ﻣﺎﺩﻯ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ.ﮔﺮﭼﻪ ﺗﺎ ﺳﻄﺢ ﺑﺮﺗﺮ = ﺭﺣﻤﺎﻥ' ﭘﺎﻳﺎﻥ ﺍﻣﮑﺎ&#= 65253; ﺗﻌﺎﻟﻰ ﺭﻭﺣﻰ &= #65255;ﻮﻉ ﺑﺸﺮﻯ'ﺣﻘﻴﻘﺖ &= #65169;ﻴﺸﺘﺮﻯ ﻧﺪﺍﺭﺩ.ﻟﺬﺍ ﺑ&= #65198;ﮔﺴﻮﻥ ﻫﻨﺮ ﻭ ﺍﺑﺪﺍﻉ = ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩﻯ ﺭﺍ'ﺍﻟﻬ&= #65166;ﻡ ﺍﻭ ﺍﺯ ﻗﻮﺍﻯ ﻓ= ﻌّﺎﻝ ﺣﺴّﻰ ﻣﻴﺪﺍﻧ= 5194;. ﮐﻪﺍﻟﻬﺎﻡ ﺭﺍ &= #65165;ﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65261; ﺁﻳﻨﺪﻩ ﻫﺎﻯ ﻧ&= #65268;ﺎﻣﺪﻩ ﻣﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ ﻧﻤﻰ ﺩﺍﻧﺪ.ﮔﻮ&= #65163;ﻰ ﺭﻭﺍﻥ ﻫﻨﺮﻣﻨ&#= 65194; ﻣﺎﺩﻯ'ﺑﺪﻭﻥ ﺗ&= #65200;ﮐﻴﻪ ﻧﻔس ﺩﺍﺭﺍﻯ ﺍ&#= 65251;ﮑﺎﻥ ﺑﻴﺸﺘﺮﻯ'ﺑﺮﺍ&#= 65263; ﺍﻟﻬﺎﻡ ﺳﺎﺯﻯ &= #65207;ﺪﻩ ﺍﺳﺖ ﺩﺭ ﺣﺎﻟﻴ&= #64401;ﻪ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻧﻰ ﺍﻭ' ﻫﻨﻮﺯ ﺣﺎﮐ= ﻢ ﺑﺮ ﻫﺮ ﮐﺎﺭ ﻫﻨ= ﺮﻣﻨﺪ ﻣﺎﺩﻯﺎﺳﺖ. ﺣﺘ&= #65264; ﺍﮔﺮ ﺭﻗﻴﻘﻪﺍ&#= 65263; ﺑﺮﺗﺮ ﺑﺪﻫﺪ' ﺑ= ﺎﺯ ﺩﺭﺳﺖ ﺍﺗّﻔﺎ= 5239;ﻰ ﺁﻥ ﻧﻴﺰ ﻧﺎﺩﺭ&= #65203;ﺖﺍﺳﺖ.ﮐﻪ ﺁﻟﻮﺩﻩ ﻧﻔس ﺑ&#= 65166;ﻗﻰ ﺍﺳﺖ.ﻭ ﺑﻘﻮﻝ ﭘ= ﻴﺎﻣﺒﺮ' ﺣﺘّﻰ ﺩﺭﺳﺖ ﺍ&#= 65175;ّﻔﺎﻗﻰ ﻏﻴﺮ ﮐﺎﻣﻠﺎﻥ &= #65165;ﻟﻬی ﺪﺭ ﻣﺪﻋﻴﺎﻥ ﺧ&= #65194;ﺍﺷﻨﺎﺳﻰ ﻭ ﺩﻳﻨﺪﺍﺭﻯ'ﺑ&= #65166;ﺯ ﻧﺎﺩﺭﺳﺖ ﺍﺳﺖ.&= #65261; ﻧﺎﺩﺭﺳﺖ ﺍﺗّ= 5236;ﺎﻗﻰ ﮐﺎﻣﻠﺎﻥﺎﻟﻬ= 5264;' ﺑﺎﺯ ﺩﺭﺳﺖ ﺍﺳ&= #65174;'ﺯﻳﺮﺍ ﺍﻟﻬﻰ ﺍﺳﺖ.ﮐﻪ = ﺑﺪﻭﻥ ﺗﺄثیر &#= 64400;ﻠّﻰ ﻋﻘﺪﻩ ﻫﺎﻯ ﻧﻔ&= #65204;ﺎﻧﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﮔ&= #65198;ﭼﻪ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺍ&= #65261;ﻟﻴﺎﻯ ﺍﻟﻬﻰ'ﺑﻘﺎﻳﺎ&#= 65263; ﻋﻘﺪﻩ ﻫﺎﻯ ﺗﺰ&= #64400;ﻴﻪ ﻧﺸﺪﻩ'ﻧﻘﺶ ﻏﻴ&= #65198;ﺣﻘﻴﻘﻰ ﺩﺭ ﺍﻓﮑﺎﺭ ﺍﻭ&= #65247;ﻴﺎﻯ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ.&= #64400;ﻪ ﮔﻬﮕﺎﻩ ﺧﻄﺎ ﻣ&= #65268;ﮑﻨﻨﺪ'ﻳﺎ ﻧﺎﺩﺭﺳﺖ ﻣﻴﮕ&#= 65262;ﻳﻨﺪ. ﻭ ﻟﺬﺍ ﺑﻴﻦ ﺍﻭ= ﻟﻴﺎﻯ ﺍﻟﻬﻰ' ﺩﺭ ﺑﺎﺭ= ﻩ ﺣﻘﺎﻳﻖ ﺍﻟﻬﺎ&#= 65251;ﻰ ﺁﻧﻬﺎ' ﺗﻔﺎﻭﺗ&= #65260;ﺎﺋﻰ ﻫﺴﺖ.ﻭ ﺣﺘﻰ ﻫﻤ= ﻪ ﺁﻧﻬﺎ ﺩﺭ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ' ﮐﺮﺍﻣﺎ&= #65173; ﻣﺘﻔﺎﻭﺕ ﺧﻮﺍ&#= 65259;ﻨﺪ ﺩﺍﺷﺖ.ﻭﻟﻰ ﭼﻮ&= #65253; ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ'ﺑﻬﺘﺮ ﻭ ﺳﺮﻳﻌﺘﺮ ﺁﻧ&= #65260;ﺎ ﺭﺍ ﻧﻴﺰ ﺗﺰﮐﻴ&= #65258; ﻧﻔس ﺭﻭﺡ ﻣﻌﺎ&#= 65267;ﺐ ﻣﻴﮑﻨﻨﺪ.ﮔﺮﭼ&#= 65258; ﺑﺎﺯ ﻣﻄﻠﻘﺎ ﺗ&= #65200;ﮐﻴﻪ ﻭ ﭘﺎﮐﺴﺎﺯﻯ ﺁ&= #65255;ﻬﺎ ﺩﺳﺖ ﻧﺨﻮﺍﻫﺪ &= #65193;ﺍﺩ. ﻟﺬﺍ ﺑﺮﮔﺴﻮﻥ &= #65251;ﻴﮕﻮﻳﺪ'ﮐﻪ ﻫﺴﺘﻰ ﻣﻄﺎﺑﻘ&#= 65174; ﺑﺎ ﺯﻧﺪﮔﻰ ﺩﺍ&= #65197;ﺩ.ﻭ ﺍﺯ ﺧﻮﺩ ﺯﻧﺪﮔ&= #65264; ﻣﻴﺒﺎﺷﺪ ﺯﻳﺮ&#= 65165; ﻫﻨﺮﻣﻨﺪ ﻣﺎﺩ&#= 65263;' ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺍﻓﮑﺎﺭ &= #65183;ﺪﻳﺪ ﻭ ﻫﻨﺮ ﺍﺭﺍﺋﻪ = ﻣﻴﺪﻫﺪ ﻭﺍﻭﻟﻴﺎﻯ ﺍﻟ&#= 65260;ﻰ ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ &= #65255;ﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻄ&= #65248;ﺐ ﻣﻴﮕﻮﻳﻨﺪ. ﺑﺎ&= #65199; ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ &= #65169;ﺮﮔﺴﻮﻥ'ﮐﻪ ﺩﺭ ﻣﺮﺍﺣﻞ ﺍﻭ&= #65247;ﻴﻪ ﺳﻠﻮﻙ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﺑﻮﺩﻩ ﺍﺯ ﺁﻏﺎ&= #65199; ﮐﺎﺭ ﺳﺎﻟﮑﺎﻥ &= #65251;ﻴﮕﻮﻳﺪ ﮐﻪ ﻫﻨﺮ ﺁﻧﻬﺎ = ﻣﻄﺎﺑﻘﺖ ﺑﺎ ﺯﻧﺪﮔﻰ ﺍﻣ&= #65198;ﻭﺯ ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ</= span>.ﻭﻟﻰ ﺷﻮﭘﻨﻬﺎﻭﺭ ﺍ&#= 65199;ﭘﺎﻳﺎﻥ ﺳﻠﻮﻙ ﻭ ﻧﺠﺎﺕ = ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ'ﻳﺎ = ﺍﺯ ﻓﺼﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺧﻮﺩ ﻣﻴﮕﻮﻳﺪ'&= #64400;ﻪ ﻧﺰﺩﻳﮑﺘﺮ ﺑﺤ&#= 65240;ﺎﻳﻖ ﺍﻟﻬﻰ'ﻧﺴﺒﺖ ﺑ&= #65256;ﻈﺮ ﺑﺮﮔﺴﻮﻥ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﺩﺭ ﺗﮑﺎﻣﻞ ﺍﻟﻬﻰ &= #65255;ﻘﺶ ﺍﺣﺴﺎس ﻣﺎﺩﻯ &#= 65193;ﺭ ﻫﻨﺮﻧﻤﺎﺋﻰ ﺍ&#= 65261; ﺑﺴﻴﺎﺭ ﺿﻌﻴﻒ &= #65165;ﺳﺖ. ﻭﻣﻴﺪﺍﻧﻴﻢ ﮐ&#= 65258; ﻫﻨﺮ ﺍﺩﺭﺍﻙ ﺧ&= #65166;ﻟﺺ ﻭﻣﺤﺾ ﻧﻴﺴﺖ. ﺯ= ﻳﺮﺍ ﻫﻨﻮﺯ ﺍﻧﺴﺎﻥ &= #64400;ﺎﻣﻞ ﺍﻟﻬﻰ ﻧﻴﺰ'ﻣﻄ&= #65248;ﻘﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﻧ&#= 65194;ﺍﺭﺩ.ﮐﻪ ﺍﻟﻬﺎﻣﺎﺕ ﺍﻟ&#= 65260;ﻰﻣﺮﺍﺗﺐ ﺑﺎﻟﺎﺗﺮﺭﺍ ﺑ&#= 65194;ﺭﺳﺘﻰ ﺩﺭﻳﺎﻓﺖ ﻣﻴﮑ&#= 65256;ﺪ.ﻭﻳﺎ ﺑﺘﻮﺍﻧﺪ ﺑﺪﺭ&#= 65203;ﺘﻰ ﺗﻨﺰﻳﻞ ﺩﺭ ﻧﻈ&= #65198;ﻳّﺎﺕ ﻣﻨﻄﻘﻰ ﺑﻨﻤﺎ&#= 65267;ﺪ. ﺑﻠﮑﻪ ﻫﻨﺮ ﻳﻚ = ﻓﻌﻞ ﻭ ﻋﻤﻞ ﮐﺎﺭ ﺩﺳ= ﺖ ﺍﻧﺴﺎﻥ'ﺑﺎ ﮐﻤ&= #65242; ﻭﺳﺎﺋﻞ ﮐﺎﺭ ﻭ&= #65165;ﺭﺍﺩﻩ ﺭﻭﺍﻥ ﺗﺰﮐﻴﻪ &= #65255;ﺸﺪﻩ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺑ&= #65198;ﺣﺴﺐ ﻗﻮﺍﻋﺪ ﺻﻨﻌﺘ&#= 65264; ﻋﻤﻞ ﻣﻴﮑﻨﻨﺪ.&= #64400;ﻪ ﻫﻤﮑﺎﺭﻯ ﻣﻠﮑ&#= 65166;ﺕ </spa= n>ﻭﮐﺮﺍﻣﺎﺕ ʌ= 35;ﺼل ﻨﻮﻋﻰ ﮐﻨﻮنی = 5194;ﺭ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ &= #64400;ﻪﺑﺎ ﮐﻤﻚ ﺣﺎﻓﻈﻪ ﻭ = ﻫﻮﺵ ﻭ ﻗﺪﺭﺕ ﺗﺨﻴّ&#= 65246;' ﮐﻪ ﺩﺭ ﻫﻨﺮﻣﻨ&= #65194;ﺍﻥ ﻏﻴﺮ ﺍﻟﻬﻰ ﺑﺴ&= #65268;ﺎﺭ ﺩﻭﺭ ﺍﺯ ﺣﻘﺎﻳ&= #65238; ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﮔﺮﭼﻪ ﻧﺴﺒﺖ ﺑﻔﺼﻮﻝ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﭘﺎﺋﻴﻦ &= #65175;ﺮ ﺣﻘﻴﻘﻰ ﻭ ﺍﺑﺪ&= #65165;ﻉ ﻣﻴﺒﺎﺷﺪ.ﻭﻟﻰ &= #65175;ﻨﻬﺎ ﺑﺮﺍﻯ ﺯﻧﺪﮔﻰ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻥ ﺧ&= #65262;ﺩ'ﻭ ﺑﺮﺍﻯ ﻓﺼﻞ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﻭ ﻋﺼﺮ ﻭ= ﻧﺴﻠﻬﺎﻯ ﮐﻨﻮﻧﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ.<o:p></o:p> ﺑﺎﺗﻔﺎ= ﻭﺕ ﻧﻈﺮ ﺷﻮﭘﻨﻬﺎ&#= 65261;ﺭ ﺑﺎ ﺑﺮﮔﺴﻮﻥ'ﺑ&= #65166;ﺯ ﻫﺮ ﺩﻭ ﻣﺮﺗﺒﻂ = ﺑﻔﻠﺴﻔﻪ ﻋﺮﻓﺎﻧی هستند. ﮐﻪ ﺍﺯ A= 165;ﻟﻬﺎﻡ ﻭ ﺣﺪس ﻭ ﺗﺄﻣّ&#= 65246; ﻣﺘﻔﮑّﺮ ﻣﻴﮕ= 5262;ﻳﻨﺪ. ﻭ ﺗﻔﺎﻭﺕ ﺁﻧﻬ&= #65166; ﺩﺭ ﺗﻔﺎﻭﺕ ﺩﺭ&= #65183;ﻪ ﺗﺰﮐﻴﻪ ﻧﻔس ﺁ&#= 65255;ﺎﻥ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻫ&= #65252;ﻪ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻫﺮ ﺯﻣﺎﻥ'ﻧﺴﺒ&= #65174; ﺑﻬﻤﺪﻳﮕﺮ ﻭ ﺑ&= #65192;ﺎﻃﺮ ﺑﻘﺎﻳﺎﻯ ﻋﻘﺪ&#= 65257; ﻫﺎﻯ ﺭﻭﺍﻧﻰ ﭘ&= #65166;ﮐﺴﺎﺯﻯ ﻧﺸﺪﻩ'ﺍﻳﻦ ﺗﻔ&= #65166;ﻭﺗﻬﺎ ﺭﺍ ﺩﺍﺭﻧﺪ. ﮐﻪ= ﺩﻭ ﻋﺎﺭﻑ ﻭ ﺣﺘﻰ ﻫ= ﻴﭻ ﺩﻭ ﻣﻮﺟﻮﺩﻯ ﺩ&= #65197; ﻫﺴﺘﻰ'ﻳﮑﺴﺎﻧ&#= 65264; ﺩﺭ ﻣﻘﺎﻡ ﺗﮑﺎ&= #65251;ﻠﻰ ﻭ ﺭﻭﺣﻰ ﻧﺪﺍﺭ&= #65255;ﺪ.ﻭﻫﻤﻪ ﭘﺸﺖ ﮔﺮﺩﻥ ﻫﻢ = ﻗﺮﺍﺭ ﺩﺍﺭﻧﺪ.ﺣﺘﻰ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺩﻭ ﺃﺗﻢ = ﻭﻣﺎﺩﻭﻥ ﺃﺗﻢ' ﺷﺒﺎﻫﺖ ﻣ= ﻄﻠﻖ ﺑﺎﻫﻢ ﻧﺪﺍﺭﻧ&#= 65194;.ﻭ ﺑﻘﻮﻝ ﺍﺑﻦ ﺳﻴ&= #65256;ﺎ' ﻫﻤﻪ ﺑﺮﺍﻯ ﻭﺭ&= #65261;ﺩ ﺑﺪﺭﮔﺎﻩ ﺧﺪﺍ&#= 65261;ﻧﺪ'ﻳﮑﻰ ﻳﮑﻰ ﺑﺎﻳﺪ &#= 64344;ﻴﺶ ﺑﺮﻭﻧﺪ'ﻭ ﺑﺮﺳ&= #65256;ﺪ ﻭﻧﻪ ﮔﺮﻭﻫﻰ. ﻭ= ﻟﻰ ﻣﻰ ﺑﻴﻨﻴﻢ'ﮐﻪ = ﺟﻮﻥ ﺩﻯﻮﻯ ﻣﺘﻮﻓّ= 5264;1952 ﻫﻨﺮ ﺭﺍ ﺑﺎ ﺗA= 184;ﺮﺑﻪ ﻭاکسپرینس ﺑ&#= 65252;ﻌﻨﻰ ﻋﺎﻣﻴﺎﻧﻪ ﺁﻥ &= #65251;ﺮﺑﻮﻁ ﻣﻴﻨﻤﺎﻳﺪ.ﮐﻪ &= #65259;ﻨﺮ ﺭﺍ ﺩﺭ ﻧﻔﻊﻋﻤ&= #65248;ﻰ ﻭﻭﻇﻴﻔﻰ ﻣﻴﺪ&#= 65165;ﻧﺪ.ﮐﻪ ﺍﺯ ﺷﺮﺍﻳﻂ ﭘﺮ&= #65165;ﮔﻤﺎﺗﻴﺴﻢ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺣﻘ&= #65268;ﻘﺘﻬﺎ ﺭﺍ ﻣﺎﺩﻯ ﻣﻴﺪ&= #65165;ﻧﻨﺪ.ﻟﺬﺍ ﺯﻳﺒﺎﺋﻰ ﻫﻨﺮ &= #65193;ﺭ ﻧﻈﺮ ﻣﺎﺩﻳﻮﻥ'&= #65183;ﻤﺎﻝ ﺍﺳﺘﺎﺗʌ= 68;ﻚ ﻭ ثاﺑﺖ ﺍﻳﺴﺘ= 5166; ﻭ ﺑﺪﻭﻥ ﺗﮑﺎﻣ&= #65246; ﻣﻴﺒﺎﺷﺪ ﻳﺎ ﮐ&= #65252;ﮑﻰ ﺑﺘﮑﺎﻣﻞ ﺭﻭﺣ&#= 65264; ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ'&= #65261; ﻧﺎﻇﺮﺍﻥ ﺳﺘﺎ&#= 65267;ﺸﮕﺮ ﺍﻭ ﻧﻤﻰ ﮐﻨﺪ. ﺍ= ;ﻣﺎ ﭘﻴﺮﻭﺍﻥ ﻣﮑﺎ&#= 65175;ﺐ ﻓﮑﺮﻯ ﺗﻌﺒﻴﺮ&#= 65263; ﻭ ﺑﻴﺎﻧﻰ' ﻭ ﻧﻴ= ;ﺰ ﻣﮑﺎﺗﺐ ﺭﻭﺍﻥ &= #65207;ﻨﺎﺳﻰ ﺳﺎﻳﮑﻮﻟﻮﮊﻯ &#= 65169;ﺮﺍﻯ ﻫﻨﺮ'ﻭﻇﻴﻔﻪ ﺟ&= #65200;ﺋﻰ ﻭ ﻣﺤﺪﻭﺩ ﻗﺎﺋ&= #65246; ﻫﺴﺘﻨﺪ.ﺯﻳﺮﺍ &= #65259;ﻨﺮ ﻣﺎﺩﻯ ﭼﻨﻴﻦ ﺍ&= #65203;ﺖ.ﻭ ﺍﮐثرﺍ ﺣﺘﻰ ﺗ= 4401;ﺎﻣﻞ ﻧﻤی ﺒﺨﺸﺪ' ﮐﻪ = ﻗﻬﻘﺮﺍ ﺑﺮ ﻧﻴﺰﻣﻴﺒﺎ&#= 65207;ﺪ.ﻭ ﺍﻧﺤﺮﺍﻑ ﻋﻮﺍ&#= 65249; ﻣﺮﺩﻡ ﺭﺍ ﺑﺠﺎ&= #65263; ﺗﻌﻠﻴﻢ ﻭ ﻫﺪﺍ&= #65267;ﺖ ﻣﻴﺒﺮﺩ. ﻟﺬﺍ ﻣ= ﻴﮕﻮﺋﻴﻢ'ﮐﻠﺎ&#= 65249; ﺍﻳﻦ ﻣﺘﻔﮑّﺮ= 5165;ﻥ ﻓﻠﺴﻔﻰ ﻭﻣﺎﺩ&#= 65263; ﺍﺯ ﺷﺄﻥ ﻣﻘﺎﻡ = ﺍﻣﺮﻭﺯ ﺭﻭﺡ ﻭ ﻋﻘﻞ ﻭ ﺫ= ;ﻫﻦ ﻭﮐﺮﺍﻣﺎﺕ ﻓﺼ&#= 65246; ﻧﻮﻋﻰ ﺧﻮﺩﺷﺎ&#= 65253; ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺍﺳﺖ.ﺩﺭ ﻫﻨﺮﻣﻨﺪ ﻭﻧﺎ&#= 65223;ﺮﺍﻥ ﻫﻨﺮ.ﻭﻟﻰ ﻣﺘﻔ&= #64401;ّﺮﺍﻥ ﻭ ﺍﻭﻟﻴﺎﻯ ﺍﻟ&= #65260;ﻰ </spa= n>ﺑﺎﺯﮔﺸﺘﻪ ʋ= 69;ﺨﻠﻖ ﺩﺭﻫﺮﺷﺶ ﻭﻟﺎ&#= 65267;ﺖ ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ'ﺍﺯ ﻣﻘﺎﻡ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﻣﻴﮕﻮﻳﻨﺪ'ﮐﻪ &= #65251;ﻘﺎﻡ ﻭﺟﻮﺩﻯ ﻭﺭﻭﺣ&#= 65264; ﻭﻋﻘﻠﻰ ﻗﺒﻠﻰ &= #65191;ﻮﺩ ﺭﺍ ﻃﺮﺩ ﮐﺮﺩﻩ&= #65165;ﻧﺪ.ﻭﺩﺭﺗﺴﻠ= 5268;ﻢ ﺁﻳﻨﺪﻩﻫﺎﻯﻫ= 5204;ﺘﻨﺪ.<o:p></o:p> ﺟﺎﻥ ﺩﻯ= ; ﻭﻯ ﭘﺮﺍﮔﻤﺎﺗﻴﺴ= 5174; ﻣﺎﺩﻩ ﮔﺮﺍ'ﮐﻪ = ﺑﻬﺘﺮﻳﻦ ﻓﻠﺴﻔﻪ ﻣﺎﺩﻯ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﺍﺳﺖ' ﺗﺠ= ﺮﺑﻪﻫﻨﺮﻯ ﺭﺍ ﻳﻚ ﭘﺪﻳﺪﻩ&= #65169;ﺸﺮﻯ ﻣﻴﺪﺍﻧﺪ.ﻭ ﻓﺎ&= #65211;ﻠﻪﺍﻯ ﺑﻴﻦ ﺁﻥ ﻭ ﺗﺠﺮ= ﺑﻪ ﺟﻤﺎﻟﻰ ﮐﺎﻣﻠ&#= 65166;ﻥ ﻭﻫﻨﺮﻣﻨﺪﺍﻥ &#= 65165;ﻟﻬﻰ ﻗﺎﺋﻞ ﻧﻴﺴﺖ.ﺍ&= #65247;ﺒﺘﻪ ﻫﺮ ﺍﻧﺴﺎﻧﻰ ﺩ&= #65197; ﺳﻄﺢ ﻋﻘﻞ ﻭ ﺗﮑ= ﺎﻣﻞ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65261; ﻧﻮﻋﻰ ﺧﻮﺩ'ﻳﻚ = ﺷﮑﻞ ﻫﻨﺮﻧﻤﺎﺋﻰ ﺩ&#= 65165;ﺭﺩ ﮐﻪ ﺣﺘﻰ ﻃﻔﻞ ﻭ= ﺑﻴﻤﺎﺭ' ﻣﺎﻧﻨﺪ ﻫﺮ ﻣﻴ&= #65252;ﻮﻥﻨﻘّﺎﺵ' ﻳﻚ ﺍﺑﺪﺍﻉ ﻫﻨ&= #65198;ﻯ ﺩﺭ ﺳﻄﺢ ﺧﻮﺩﺭ&= #65165; ﺩﺍﺭﺩ ﻭﻟﻰ ﺩﺭ = ﺗﮑﺎﻣﻞ'ﺻﺤﺒﺖ&#= 65165;ﺯ ﻫﻨﺮ ﺑﺮﺗﺮ ﻣﻴ&= #65170;ﺎﺷﺪ. ﮐﻪ ﺍﻳﻦ ﻃﺮﺯ ﻓ= ﮑﺮ ﺧﺎﺹ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﺍﺳﺖ ﮐﻪ ﻫﻨﺮ ﺑ= ﻴﺎﻧﻰ ﻭ ﻓﻠﺴﻔﻰ ﻭ ﻳﺎ= ﺣﺘﻰﻫﻨﺮ ﻧﻘّﺎﺷﻰ'ﺍﮔﺮ &#= 65211;ﺎﺣﺐ ﺣﺮﻓﻪﺁﻥ ﺑﺎﺷ&#= 65256;ﺪ ﺍﺭﺍﺋﻪ ﻣﻴﺪﻫ&#= 65256;ﺪ.ﮔﺮﭼﻪ ﺑﻴﻦ ﺧﻮﺩ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻟﻬﻰﺗﻔﺎﻭﺕ &#= 65193;ﺭ ﺩﺭﺟﻪ ﺣﻘﻴﻘﺖ &= #65169;ﻴﻨﻰ ﻭ ﺍﺑﺪﺍﻉ ﻫﺴﺖ.= ﺟﺎﻥ ﺩﻯ ﻭﻯ ﺑﺮﺍﻯ ﻫ= ﻨﺮ'ﮐﻪ ﮔﺎﻫﻰ ﺑﻬﺘﺮ ﺍ&= #65199; ﻫﻨﺮ ﺩﻳﮕﺮﻯ ﺍ&= #65203;ﺖ ﮐﻪ ﺍﺑﺪﺍﻉ ﻣﻴ&= #65176;ﻮﺍﻥ ﺧﻮﺍﻧﺪ'ﺑﻴﺸﺘ&#= 65198; ﺭﻧﮓ ﺍﺭﻳﺴ= ;ﺘﻮﮐﺮﺍﺳﻰ ﻣﻴﺪﻫﺪ.ﮐﻪ ﺧﺎ&= #65209; ﺑﻌﻀﻰ ﺭﻗﻴﻖ ﺍ&= #65247;ﻤﺰﺍﺝ ﻭ ﺻﺎﺣﺐ ﺫﻭﻕ ﻭ= ﺭﻭﺷﻨﻔﮑﺮﻯ ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﺩ&= #65197; ﻋﻮﺍﻡ ﻣﺮﺩﻡ ﻭ&= #65183;ﻮﺩ ﻧﺪﺍﺭﺩ.ﺩﺭ ﺣﺎ&= #65247;ﻴﮑﻪ ﻋﻮﺍﻡ ﻧﻴﺰ ﻫﻨ&= #65198;ﻯ ﺩﺍﺭﻧﺪ ﻭ ﺗﺠﺮ&= #65169;ﻪ ﻫﺎﻯ ﻣﺎﺩﻯ ﻭ ﺻ= ﻨﻌﺘﻰ ﺩﺭ ﮐﺎﺭ ﻭﻫﻨﺮ = ﻣﻴﺘﻮﺍﻧﻨﺪ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194; ﺩﺭ ﺟﺎﻣﻌﻪ ﻫﺎ&= #65263; ﺍﺭﻳﺴﺘﻮﮐﺮﺍ= 5203;ﻰ ﻭ ﺍﻋﻴﺎﻧﻰ'ﺧﻮ&= #65193; ﻫﻨﺮﻯ ﻧﺪﺍﺭﻧ&#= 65194;.ﻭ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻏ&#= 65268;ﺮ ﺍﻋﻴﺎﻧﻰ ﺭﺍ ﺳ&= #65176;ﺎﻳﺶ ﻣﻴﮑﻨﻨﺪ.ﻭ ﺁث&#= 1575;ﺭ ﺁﻧﻬﺎ ﺭﺍ ﺑﺎ ﺳ= ﺘﺎﻳﺶ ﮔﺮﺍﻥ ﻗﻴﻤﺖ ﻣ&= #65264; ﺧﺮﻧﺪ ﮐﻪ ﭼﺸﻢ = ﻫﻢ ﭼﺸﻤﻰ ﺑﻴﻦ ﺧﻮ&= #65193;ﺭﺍ ﺩﺍﺭﻧﺪ.ﮔﻮﺋﻰ &= #65191;ﻮﺩ ﺫﻭﻗﻰ ﻋﺎﻟﻰ ﺩ&= #65165;ﺭﻧﺪ'ﮐﻪ ﭼﻨﺎﻥ ﮔﺮﺍﻥ ﻗ&= #65268;ﻤﺖ ﺃﺷﺮ ﻫﻨﺮﻯ ﺭﺍ = ﻣﻰ ﺧﺮﻧﺪ.ﻭ ﭼﻨﺪ ﺧ= ﻂ ﻭ ﻟﮑّﻪ ﺭﻧﮕﻰ &= #65255;ﻘّﺎﺷﻰ ﮐﻮﺑﻴﺴﻢ ﺭﺍ ﻣ&= #65268;ﻠﻴﻮﻧﻬﺎ ﺧﺮﻳﺪﺍﺭﻧﺪ ﻭ &= #65255;ﻤﺎﻳﺸﮕﺎﻩﻣA= 194;ﺭﻥ ﺷﺨﺼﻰ ﺍﺯ ﻫﻨﺮ&= #65259;ﺎ ﺩﺭ ﺧﺎﻧﻪ ﺧﻮﺩ = ﺩﺍﺭﻧﺪ. ﮐﻪ ﺑﻴﺸﺘﺮ ﺩﺭ&= #65165;ﻣﺮﻳﮑﺎ ﺭﺍﻳﺞ ﺍﺳﺖ ﺑﺨ&= #65166;ﻃﺮ ثرﻭﺕ ﻭﻣﻴﻞ ﺑ= 5252;ﺪﺭﻧﻴﺴﻢ ﺍﺳﺖ.<o:p></o:p> ﺗ= ﺨﻢ ﺗﺠﺮﺑﻪ ﺟﻤﺎﻟ&#= 65264; ﻭ ﻫﻨﺮﻯ'ﺩﺭ ﮐﻠ= ﻴّﻪ ﺍﻋﻤﺎﻝ ﺭﻭﺯﺍ&#= 65255;ﻪ ﺍﻧﺴﺎﻧﻬﺎ ﻭﺟ&#= 65262;ﺩ ﺩﺍﺭﺩ.ﻭ ﻫﺮ ﺗﺠ= ﺮﺑﻪﺍﻯ ﺩﺭ ﻫﺮ ﮐﺴﻰ'ﻳﻚ= ﻧﻮﻉ ﺭﻳﺘﻢ ﺑﻮﺟﻮﺩ &= #65251;ﻴﺂﻭﺭﺩ.ﮐﻪ ﻧﻈﻢ ﻣﻌﻘﻮﻝ ﻭ = ﻣﺤﺮﻙ ﺫﻭﻕ ﻭ ﺗﻔﮑّﺮ &= #65193;ﺭ ﺍﻧﺴﺎﻥ ﻣﻴﺪﻫ&#= 65194;.ﺭﻳﺘﻤﻰ ﮐﻪ ﺑﺎﻋث ﺗﺨﻔ&#= 65268;ﻒ ﻳﺎ= ﺍﺷﺒﺎ= ;ﻉ ﺍﺣﺘﻤﺎﻟﻰ ﺗﻮ&#= 65175;ّﺮﺍﺕ ﻭﺑﻰ ﻧﻈﻤﻰ ﻫﺎ&= #65263; ﻓﮑﺮ ﻭﺭﻭﺍﻥ ﻫ&= #65256;ﺮﻣﻨﺪ ﻳﺎ ﻫﻨﺮ ﺩﻭﺳﺖ = ﺭﺍ ﺑﺎﻋث ﻣﻴﮕﺮﺩ= 5193;.ﮐﻪ ﻧﻮﻋﻰ ﺁﺭﺍﻣﺶ &= #65261; ﺭﺿﺎﻳﺖ ﻭ ﻟﺬﺕ = ﻣﻴﺪﻫﺪ ﻭﻟﻰ ﺭﺑﻄﻰ ﺑﻬ&= #65256;ﺮ ﻣﺘﻌﺎﻟﻰ ﻭ ﺍﻟ&= #65260;ﻰ'ﮐﻪ ﻣﻨﺎﺳﺐ ﺫﻭﻕ ﺍ&= #65255;ﺴﺎﻧﻬﺎﻯ ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺁﻳﻨﺪﻩ ﺑﺎﺷﺪ' = ﺩﺭ ﺑﺮ ﻧﺪﺍﺭﺩ.ﻭ ﺍ= ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﺭﻗﻴﻘﻪ &= #65259;ﺎﻯ ﻧﺰﺩﻳﻚ ﺑﺤﻘﻴ&#= 65240;ﺖ ﺍﺯ ﺫﻭﻕ ﻧﻮﻉ ﻓ= ﻮﻕ </spa= n>ﺑﺸﺮﻯ ﺭﺍ ﺩA= 165;ﺭﻧﺪ.ﭘس ﺁثاﺭ ﻫﻨﺮﻯ ﺁ= 5255;ﻬﺎ ﺩﺭ ﺍﻓﮑﺎﺭ ﻭﻧ&= #65224;ﺮﻳّﺎﺕ'ﻭ ﺷﻌﺮ ﻭﮐﻠﻤﺎﺕ &= #65239;ﺼﺎﺭ ﺣﮑﻴﻤﺎﻧﻪ ﺁﻧ&#= 65260;ﺎ' ﺗﻨﻬﺎ ﺩﺭ ﮐﺎﻣ&= #65248;ﺎﻥ ﺍﻣﺸﺎﻝ ﺧﻮﺩ'ﻭ = ﻳﺎ ﺩﺭ ﺳﺎﻟﮑﺎﻥ ﻭ&= #65251;ﺴﺘﻌﺪﺍﻥ ﺗﺎ ﺣﺪﻭﺩﻯ ﺗﺄ&= #1579;یر ﻣﻴﮕﺬﺍﺭﺩ.ﻭ ﻫ&= #65252;ﺎﻥ ﺭﻳﺘﻢ ﻭ ﻧﻈﺎﻡ = ﺭﻭﺍﻥ ﻫﻨﺮﻣﻨﺪ ﺭﺍ ﺑ&= #65260;ﺘﺮ ﻭﺑﺪﺭﺳﺘﻰ ﻣﻨ&#= 65176;ﻘﻞ ﻣﻴﮑﻨﺪ.ﻭﺍﮐث= 585;ﺍ ﺗﺄثیر ﻣﻴﺒﻴʌ= 56;ﻨﺪ'ﻭﺃثر ﻣﻴﮕﺬﺍﺭﻧﺪ.ﻭ&#= 65267;ﺎ ﺑﺮﺣﺴﺐ ﻋﻘﺪﻩ &= #65259;ﺎﻯ ﺭﻭﺍﻥ ﺧﻮﺩ ﺑﺮ&= #65193;ﺍﺷﺖ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﻏ&= #65200;ﻝ ﺣﺎﻓﻆ ﺷﻴﺮﺍﺯ &= #65197;ﺍ' ﻫﺮﮐس ﺑﺮﺣﺴﺐ &#= 65251;ﺸﮑﻠﺎﺕ ﺧﻮﺩﺵ ﻣﻴﺘﻮﺍ&#= 65255;ﺪ ﺗﻄﺒﻴﻖ ﺑﺪﻫﺪ &= #65261;ﻟﻰ ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﻳ&= #65166;ﺑﻰ ﻧﻴﺴﺖ.ﮔﺮﭼﻪ ﺭ&= #65165;ﻩ ﺧﻮﺑﻰ ﺑﺮﺍﻯ ﺣ&= #65240;ﻴﻘﺖ ﺣﺎﻝ ﻭ ﺭﻭﺍﻥ ﺧ= ﻮﺩ ﺩﺍﻧﺴﺘﻦ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﮐﻪ ﺭﻭﺍﻥ ﮐﺎﻭﺍﻥ &= #65251;ﻰ ﻓﻬﻤﻨﺪ. ﻫﻨﺮﻣ&= #65256;ﺪﺍﻥ ﻣﺎﺩﻯ'ﮐﻪ ﺍﺯ ﺗ= ﺠﺎﺭﺏ ﻫﻨﺮﻯ ﺑﺮﻧﮓ ﺍ&= #65203;ﺘﺎﺗﻴﮑﻰ'ﻭ ﺑﺪﻭﻥ ﺃﻣﺮ ﺟﺪ&= #65267;ﺪ ﻭﺁﻣﻮﺯﺵ'ﻭﻗﺘ&#= 65264; ﺷﻬﺮﺕ ﺗﺎﺭﻳﺨ&#= 65264; ﭘﻴﺪﺍ ﻣﻴﮑﻨﻨ&#= 65194;'ﮐﻪ ﺁثاﺭ ﺁﻧﻬﺎ ﻣ= 5256;ﻈّﻢ ﻭ ﺭﺍﺿﻰ ﮐﻨﻨﺪ&= #65257; ﻋﺮﺿﻪ ﺷﻮﺩ.ﮐﻪ = ﻧﻮﻋﻰ ﺳﺎﻳﺒﺮﻧﻴﺘﻴ= 5242; ﻭ ﻣﻠﮑﻪ ﺳﺎﺯﻯ = ﻫﻨﺮ ﺩﺭ ﺑﺮﺧﻰ ﺑﺸﻮ&= #65193;'ﻭ ﻳﺎ ﺩﺭ ﺧﻮﺩ ﻫﻨ= ﺮﻣﻨﺪ.ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﻧﺒﺎ&= #65267;ﺪ'ﺁﻧﺎﻥ ﺭﺍ ﺻﺎﺣﺒﺎﻥ ﺁ&= #1579;اﺭ ﺟﺎﻭﻳﺪﺍﻥ ﺧﻮ&#= 65165;ﻧﺪ ﻣﮕﺮ ﺁﻥﻫﻨﺮﻣ&#= 65256;ﺪﺍﻧﻰ'ﮐﻪ ﻧﻈﺎﻡ ﺩﺭ ﮐﺎﺭ = ﻫﻨﺮﻯ ﺧﻮﺩ ﺭﺍ'ﺩﺭ ﻳﻚ= ﺳﻴﺴﺘﻢ ﺗﮑﺎﻣﻞ ﺳﻠﻮک= 740; ﺪﺍﺷﺘﻪﺑﺎﺷﻨ= 5194;.ﺩﺭ ﺁﻥ ﺻﻮﺭﺕ ﺁثا= 5197; ﺃﻭﻟﻴﻪ ﺍﻳﻦ ﻫ&= #65256;ﺮﻣﻨﺪﺍﻥ'ﺃث= 85; ﮐﻤﺎﻝ ﻭ ﺯﻳﺒﺎ&= #65163;ﻰ ﺁﺷﺎﺭ ﺯﻣﺎﻧﻬ&#= 65166;ﻯ ﺑﻌﺪﻯ ﺭﺍ ﻧﺪﺍ&= #65197;ﺩ.ﭼﻮﻥ ﺗﮑﺎﻣﻞ ﺩﺭ ﻫﻨ&= #65198; ﻫﻨﺮﻣﻨﺪ ﺩﺳﺖ &= #65193;ﺍﺩﻩ ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﻫﻨ= ﺮﻣﻨﺪﺍﻥ ﻏﻴﺮﺍﻟﻬﻰ ﭼﻨ&#= 65268;ﻦ ﺗﮑﺎﻣﻠﻰ ﻧﻴﺴ&#= 65174;.ﻫﻤﻴﺸﻪ ﻳﮑﻨﻮﺍﺧﺖ ﻭ ﻳ&= #64401;ﺴﺎﻥ ﻫﻨﺮﻧﻤﺎﺋﻰ ﻣ&#= 65268;ﮑﻨﻨﺪ. ﻭ ﺩﺭس ﺟﺪﻳﺪﻯ</= span> </spa= n>ﻭ ﺣﮑﻤﺖ ﺗﺎA= 199;ﻩﺍﻯ ﺑﺮﺍﻯ ﻫﻨﺮ ﺧﻮ&= #65193; ﻧﻴﺎﻓﺘﻪﺍﻧﺪ' &= #65261; ﺑﺪﻳﮕﺮﺍﻥ ﻫﻢ &= #65255;ﺪﺍﺩﻩﺍﻧﺪ.ﺍ= 5199; ﻧﻈﺮ ﻓﻠﺴﻔﻪ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﻣﻴﺘﻮﺍ&#= 65253; ﮔﻔﺖ'ﻫﺮ ﺗﺠﺮﺑ&= #65258; ﺗﺎﺯﻩ ﻫﻨﺮﻯ ﺧ&= #65198;ﻭﺟﻰ ﺑﺪﺭﺟﻪ ﺑﻴﺸﺘ&#= 65198;ﻯ ﺍﺯ ﺧﻮﻳﺸﺘﻦ ﻫ&= #65256;ﺮﻣﻨﺪ ﺍﺳﺖ.ﻭ ﻧﺰﺩﻳﻚ = ﺷﺪﻥ ﺑﺤﻘﺎﻳﻖ ﻫﻨﺮ&#= 65263; ﺑﺮﺗﺮ'ﻣﺮﺑﻮﻁ &= #65169;ﺂﻳﻨﺪﻩﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ' ﻭ ﻓﺼ= ﻮﻝ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺮ&= #65175;ﺮ'ﻭ ﻳﺎ ﻓﺼﻮﻝ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺎﻟﺎﺗ&#= 65198;ﻯ ﺁﻳﻨﺪﻩ.<o:p></o:p> ﺟﺎﻥ ﺩﻯ= ;ﻮﻯ ﺩﺭ ﮐﺘﺎﺏ ﺗﺠﺮ&= #65169;ﻪ ﻭ ﻃﺒﻴﻌﺖ ﺧﻮﺩ = ﻣﻴﮕﻮﻳﺪ'ﺍﺣﺴ&#= 65166;س ﻭﺩﺭﻙ ﺣﺴّﻯ ﻤ&#= 65176;ﻌﺎﻟﻰ' ﻭﻳﺎ ﻟﺬﺕ ﻭ ﻧﺸ= ﺌﻪ ﺩﺭ ﻫﺮ ﺳﺘﺎﻳﺶ = ﺯﻳﺒﺎﺋﻰ'ﺫﺍﺗ&#= 65166; ﻭﺟﻮﺩ ﺩﺍﺭﺩ. ﻭ= ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ ﻟﺬﺗﻬﺎ &= #65155;ﻣﺮﻯ ﻃﺒﻴﻌﻰ ﺍﺳﺖ'ﭼ&= #65262;ﻥ ﺍﺭﺗﺒﺎﻁ ﺑﺎ ﻣ&= #65262;ﺿﻮﻋﺎﺕ ﺯﻧﺪﮔﻰ ﺩﺍﺭﺩ.&= #65261;ﻧﺘﻴﺠﻪ ﻣﻬﺎﺭﺕ ﻭ ﻫﻮﺵ = ﻣﺎ ﺩﺭ ﺑﺮﺧﻮﺭﺩ ﺑ&= #65166; ﺍﺷﻴاء ﻃﺒﻴﻌA= 174; ﺍﺳﺖ'ﮐﻪ ﺍﺷﺒﺎ&= #65227;ﻰ ﺑﻬﻤﺮﺍﻩ ﺩﺍﺭ&#= 65193;.ﺍﻟﺒﺘﻪ ﺍﺯ ﺩﻳﺪ ﺍﻧﺴﺎ&= #65253; ﻏﻴﺮ ﺍﻟﻬﻰ ﺩﺭ&= #65203;ﺖ ﺍﺳﺖ.ﻭﻟﻰ ﺍﺯ ﺩ= ﻳﺪ ﺍﻟﻬﻴّﻮﻥ ﻭ ﺗ&#= 64401;ﺎﻣﻞ'ﺍﺷﺒﺎﻋA= 264; ﺩﺭ ﮐﺎﺭ ﻧﻴﺴﺖ.= ﮐﻪ ﺗﺸﻨﮕﻰ ﺑﻴﺸﺘ&#= 65198; ﺍﻳﺠﺎﺩ ﻣﻴﮑﻨ&#= 65194;. ﻭ ﺗﻨﻬﺎ ﺗﺸﻨﮕ&= #65264; ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﻤﺮﺍﺗﺐ ﮐﻤﺎﻝ ﻭﺟﻤﺎﻝ &= #65169;ﺮﺗﺮ ﻧﻮﻋﻰ ﺍﺷﺒﺎﻉ &= #65165;ﺣﻮﺍﻝ ﻗﺒﻠﻰ ﺍﺳﺖ.ﻭ ﻋ= ﺪﻡ ﺍﺷﺒﺎﻉ ﺑﺮﺍﻯ &= #65165;ﺣﻮﺍﻝ ﺑﺮﺗﺮﻯ' ﮐﻪ ﻫﻨ= ﻮﺯ ﺑﺪﺳﺖ ﻧﻴﺎﻣﺪ&#= 65257; </spa= n>ﮐﻪ ﺩﺭ ﺗﺰﮐA= 268;ﻪ ﻧﻔس ﺑﻴﺸﺘﺮ ﺩ&#= 65197; ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺩ&= #65203;ﺖ ﻣﻴﺪﻫﺪ.ﭼﻮﻥ ﻫ&= #65268;ﭻﺍﺷﺒﺎﻋﻰ ﻋﻤﻠﺎ ﺍﺷﺒﺎﻉ &= #65261; ﺳﻴﺮﻯ ﻧﻴﺴﺖ'ﺑ&= #65248;ﮑﻪ ﺗﺸﻨﮕﻰ ﺑﻴﺸﺘ&#= 65198; ﺍﺳﺖ ﮐﻪ ﻧﺎﻡ ﺍ= ﺷﺒﺎﻉ ﻳﺎﻓﺘﻪﺍﺳﺖ.ﭼ&#= 65258; ﺩﺭ ﺍﺷﺒﺎﻉ ﻗﻬ&= #65240;ﺮﺍﺋﻰ ﻭﻣﺰﻳﺪ ﻓﺴﺎﺩ &= #65197;ﻭﺍﻥ ﺩﺭ ﮐﺎﺭﻫﺎﻯ ﺍ&= #65255;ﺴﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﻭ ﻏ= ﻴﺮﺍﻟﻬﻰ'ﮐﻪ ﺑﺴﺘﮕﻰ ﻫﻨﺮ ﻣ&= #65166;ﺩﻯ ﺩﺍﺭﺩ. ﻭ ﻳﺎ ﺣﺘ= ;ﻰ ﺍﺷﺒﺎﻉ ﺗﮑﺎﻣ&#= 65248;ﻰ ﺗﺸﻨﮕﻰ &#= 65169;ﻴﺸﺘﺮ ﻳﺎﻓﺘﻦ ﺍﺳﺖ.ﻭ = ﻗﻄﻌﺎ ﺩﺭ ﺑﺮﺍﺑﺮ ﺍﻳ&= #65254; ﻓﻄﺮﺕ ﺭﻭﺍﻧﻰ &= #65251;ﺎ'ﺩﺭ ﻣﻮﺿﻮﻉ ﺍﺷﺒﺎ&#= 65225; ﻭ ﻟﺬﺕ' ﺑﻬﺘﺮ ﺁ= ;ﻧﺴﺖ ﺍﺯ ﻧﻮﻉ(ﺍﺷﺒﺎ&= #65225; ﺗﮑﺎﻣﻠﻰ)ﻳﺎ ﻫ&= #65252;ﺎﻥ ﺗﺸﻨﮕﻰ ﺑﺎﺯ ﺑ&= #65268;ﺸﺘﺮ ﺗﮑﺎﻣﻠﻰ ﺑﺮﺍ&#= 65263; ﺗﻌﺎﻟﻰ ﺭﻭﺣی &#= 65170;ﮕﻮﺋﻴﻢ'ﮐﻪ ﺩﺭ ﻣﺮﺍﺗﺐ ﺷﻬ&= #65262;ﺩﻯ ﺗﺠﻠّﻰ ﺷﺨﺺ ﺍ&#= 65267;ﻦ ﻣﻮﻓﻘﻴﺖ ﺍﺯ ﺧ&= #65194;ﺍﻭﻧﺪ ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65203;ﺎﻟﻚ ﻣﻴﺮﺳﺪ ﻭﮔﺮﭼ&#= 65258;ﺍﻳﻦ ﺍﺷﺒﺎﻉ ﻫﺎ ﺃﺑ&= #65194;ﻯﻨﻴﺴﺘﻨﺪ'ﮐ= 5258; ﺩﺭ ﻫﻴﭻ ﺯﻣﺎﻧ&= #65264; ﺑﺤﺪّ ﻣﻄﻠﻖ ﺍ&#= 65207;ﺒﺎﻉ ﻧمی ﺮﺳﻨﺪ.ﻳﺎ= 5169;ﻤﺮﺣﻠﻪﺍﻯ ﮐﻪ ﺳﻴﺮﻯ ﻭﺍﻗ&= #65228;ﻰ ﺑﺎﺷﺪ.ﮐﻪ ﺩﺭ ﺍ= ﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ ﻧﻴﺰ ﻧﻴ&= #65204;ﺖ.ﻭ ﺩﺭﺍﻧﻮﺍﻉ ﻓﻮ&#= 65237; ﺑﺸﺮﻯ ﻧﻴﺰ ﻧﺨ&= #65262;ﺍﻫﺪ ﺑﻮﺩ.ﻣﮕﺮ ﻧﺰﺩ = ﺧﺪﺍﻭﻧﺪ ﻣﻄﻠﻖ ﺍﻟﻠﻪ'ﮐ&= #65258; ﺍﺷﺒﺎﻉ ﻭﺍﻗﻌ&#= 65264; ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ.&= #65261; ﺳﻴﺮﻯ ﻭﮐﺴﺐ ﻣ&= #65200;ﻳﺪ ﻟﺬﺕ ﻭﮐﻤﺎﻝ ﻭ&= #65183;ﻤﺎﻝ ﻧﺪﺍﺭﺩ. ﻭﺩﺭ ﻫ= ﺮ ﺣﺎﻝ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﺩﺭ= ﺷﺶ ﻭ᥼= 7;ﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ'ﺗﻨﻬﺎ ﺭﺍﻩ ﭼﻨﻴﻦ ﺍﺷ&= #65170;ﺎﻉ ﺗﮑﺎﻣﻠﻰ ﻣﻴﺒ&#= 65166;ﺷﺪ ﻳﻌﻨﻰ ﮐﺴﺐ ﺗﺸ&= #65256;ﮕﻰ ﻭﺧﻮﺍﺳﺘﻦ ﺑﻴ&#= 65208;ﺘﺮ ﻭ ﺑﻬﺘﺮ ﻭ ﺑﺎﻟ= ﺎﺗﺮ'ﮐﻪ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ = ﺗﺎﺳﻄﺢ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻣ&= #65268;ﺘﻮﺍﻥ ﺑﺎﻟﺎ ﺭﻓﺖ.ﮔﺮ&= #64380;ﻪ ﺑﻴﻨﻬﺎﻳﺖ ﺷﻬ&#= 65262;ﺩﻫﺎﻯ ﻋﻘﻠﻰ ﺩﺭ ﺑﺎﺯ&= #64404;ﺸﺖ ﺑﺨﻠﻖ ﺑﻬﻤﺮﺍ&#= 65257; ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﻫﺴﺖ.<o:p></o:p> ﻫﻨﺮ ﺍﺯ= ; ﺩﻳﺪ ﻣﺎﺩﻯ ﺟﺎﻥ ﺩﻯ = ﻭﻯ </spa= n>ﻭ ﺍﻣثاﻝ ﺍ᥾= 1;'ﻧﻮﻋﻰ ﺗﻌﺎﺩﻝ ﺍﻧﺮﮊ&#= 65263; ﻫﺎﻯ ﺑﺸﺮﻯ' ﺑﺎ= ﺷﺮﺍﻳﻂ ﺣﻴﺎﺗﻰ ﻭ ﻣﺤﻴ&= #65218; ﺯﻧﺪﮔﻰ ﺍﺳﺖ ﮔ&= #65262;ﺋﻰ ﺍﻧﺴﺎﻥ ﻣﻴﺨﻮ&#= 65165;ﻫﺪ'ﺑﺴﻄﺢ ﺁﺭﺍﻡ ﺑﺪﻭﻥ ﺗ&= #65188;ﺮﻙ ﻭﺗﮑﺎﻣﻞ ﺑﺮﺳ&#= 65194;. ﮐﻪ ﺍﺯ ﻫﻨﺮ ﺍﺷ= ﺒﺎﻉ ﺫﻭﻗﻰ ﻭ ﺁﺭﺍﻣ&= #65206; ﺭﻭﺍﻧﻰ ﺑﮕﻴﺮ&#= 65193;.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻧﺴ&#= 65166;ﻥ ﺑﺮﺍﻯ ﺍﻳﻦ ﺑﺠ&= #65260;ﺎﻥ ﻧﻮﻋﻰ ﻣﺘﻮﻟﺪ &= #65207;ﺪﻩ'ﮐﻪ ﺁﺭﺍﻡ ﻧﮕﻴﺮﺩ.&= #65261; ﻣﺪﺍﻡ ﺑﺴﻄﻮﺡ &= #65169;ﺎﻟﺎﺗﺮﻯ ﺷﻮﻕ ﺑﻴﺸﺘﺮﻯ &= #65255;ﺸﺎﻥ ﺑﺪﻫﺪ. ﺟﺎﻥ ﺩﻯ= ﻮﻯ ﻣﻴﮕﻮﻳﺪ'ﻋﻨﺼ&#= 65198; ﺟﻤﺎﻟی ﭽﻴﺰﻯ &#= 65193;ﺍﺧﻞ ﺗﺠﺮﺑﻪ ﺑﺸﺮﻯ &= #65255;ﻴﺴﺖ. ﻳﻌﻨﻰ ﺃﻣﺮﻯ ﺍ&= #65255;ﺘﺰﺍﻋﻰ ﺍﺯ ﺫﻫﻦ ﺧﻮﺩ'ﻳ= ﺎ ﺭﺳﻴﺪﻩﺍﺯ ﺧﺎ&#= 65197;ﺝ ﺍﺯ ﺗﺠﺮﺑﻪ ﻣﻴ&= #65170;ﺎﺷﺪ. ﭘس ﺍﻟﻬﺎﻡ ﺍﮔ&#= 65198; ﻫﻤﺎﻥ ﺍﺑﺪﺍﻉ &= #65195;ﻫﻨﻰ ﺑﺎﺷﺪ'ﺍﺯ ﺧﺎﺭ&= #65181; ﻣﺎﺩﻩ ﻭﺟﻮﺩ ﺍ&= #65255;ﺴﺎﻥ'ﺍﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65255;ﻴﺎﻣﺪﻩ ﻭ ﺑﺮﺗﺮ ﻏﻴﺒﻰ'= ﻭﻣﺪﺑّﺮﺍﻥ ﺭﻭﺣﻰ ﻣﻮﺟﻮﺩ&#= 65165;ﺕ ﻣﻴﺒﺎﺷﺪ. ﺭﺍﺑ&= #65220;ﻪ ﻣﺎﺩﻯ ﺑﻴﻦ ﻫﻨ&= #65198; ﻭ ﻓﺮﻫﻨﮓ ﻭ ﺗﻤ= ﺪﻥ ﻭ ﺗﮑﻨﻮﻟﻮﮊﻯ' = ﺩﺭ ﻧﻈﺮ ﺟﺎﻥ ﺩﻯ ﻭ= ﻯ ﻣﺮﺗﺒﻂ ﺷﺪﻩ ﺍ&= #65203;ﺖ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻭﻟ&#= 65268;ﺎﻯ ﺍﻟﻬﻰ ﻭ ﺳﺎﻟﮑ&= #65166;ﻥ ﺁﻧﻬﺎ' ﺑﺮﺍﻯ ﻫ= ﻨﺮﻣﻨﺪ ﺍﻟﻬﻰ ﺭﺍﺑﻄﻪ &= #65191;ﻮﻳﺶ ﺭﺍ' ﻣﺤﻴﻂ ﻭ ﺩﻧ= ;ﻴﺎ ﻭ ﺣﺘﻰ ﺍﺯ ﺗﻤﺎ= ﻡ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65264; ﻭﻧﻮﻉ ﺑﺸﺮﻯ ﺧ&= #65262;ﺩ ﺧﺎﺭﺝ ﻣﻴﮕﺮﺩ&#= 65165;ﻧﻨﺪ ﻭ ﺣﺘﻰ ﺑﺎﻣﻮﺭ = ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﺗﺮﺑﻴﺘﻬﺎﻯ &= #65183;ﺎﺭﻯ ﻭ ﻗﻮﺍﻋﺪ ﻭ ﻓﻮ= ﺭﻣﻮﻟﻬﺎﻯ ﻋﺮﻑ ﺟﺎﺭﻯ ﺩﺭ = ﻧﻈﺮ ﻧﻤﻰ ﮐﻨﻨﺪ'ﮐﻪ = ﺧﻮﺩﺭﺍ ﺑﺴﻄﺢ ﺑﺎﻟﺎﺗ&#= 65198; ﺍﺯ ﺁﻧﻬﺎ ﺑﺮﺳ&= #65166;ﻧﺪ.ﻭﻣﺎﻧﻨﺪ ﺟﺎﻥ ﺩﻯ ﻭﻯ'ﺭﺍ= ﺑﻄﻪ ﺑﺎ ﻣﺎﺩﻳّﺎﺕ &#= 65261;ﻣﺤﻴﻂ ﺭﺍ'ﺩﺭ ﮐﺎﺭ ﻫﻨ= ﺮ ﻭ ﺷﺎﻳﺪ ﻫﻢ ﺩﺭ= ﻓﺮﻫﻨﮓ ﻭ ﻋﻘﻞ ﻭ ﻋﻠﻢ'ﻣ= ;ﺘﺸﺒث ﻭﻣﺤﮑﻢ ﺗﺮ ﻣﻴ&= #64401;ﻨﻨﺪ.ﭘس ﺷﺎﻧﺶ ﺗﻌﺎﻟﻰ &= #64400;ﻤﺘﺮ ﻣﻴﺸﻮﺩ.ﻫﻨﺮ ﺻ&= #65256;ﻌﺘﮕﺮ ﺑﺮﺍﻯ ﻣﺸﺘﺮﻯ &= #65261; ﭘﻮﻝ ﮐﺎﺭ ﺍﺳﺖ.= ﺗﻌﺎﻟﻰ ﺻﻨﻌﺘﻰ ﻧﺪﺍﺭ&#= 65193;.ﮔﺮﭼﻪ ﻇﺎﻫﺮ ﺑﻬﺘﺮﻯ &= #65193;ﺭ ﮐﺎﺭ ﻣﺪﺍﻭﻡ ﭘ&= #65268;ﺪﺍ ﻣﻴﮑﻨﺪ.<o:p></o:p> ﻣﺘﺨﺼﺼ= ﻴﻦ ﻫﻨﺮﻫﺎﻯ ﺯﻳﺒ&#= 65166;'ﺑﻴﻦ ﻫﻨﺮﻫﺎﻯ ﺯﻳﺒ&#= 65166;'ﺑﺎ ﻫﻨﺮﻫﺎﻯ ﺗﻄﺒ&#= 65268;ﻘﻰ ﺻﻨﻌﺘﻰ ﻭ ﻧﻔﻌ&= #65264; ﺗﻔﺎﻭﺕ ﻣﻴﮕﺬ&#= 65165;ﺭﻧﺪ. ﺟﻮﻥ ﺩﻯ ﻭﻯ ﻣﻴ= ﮕﻮﻳﺪ'ﺩﺭ ﺗﻤﺎﻡ ﺟﺎﻣﻌﻪ &= #65259;ﺎ'ﻫﻤﻴﺸﻪ ﻫﻨﺮ ﺑﺎ ﺻﻨﻌﺖ = ﻭ ﻋﻤﻞ ﻫﻤﺮﺍﻩ ﺑ&= #65262;ﺩﻩ ﻭ ﻧﻤﻴﺘﻮﺍﻥ ﻫ&= #65256;ﺮ ﺑﺮﺍﻯ ﻫﻨﺮ'ﻳﺎ = ﻫﻨﺮ ﺧﺎﻟﺺ ﺩﺍﻧﺴﺖ. = ﺍﻧﺴﺎﻥ ﺧﻮﺩﺵ ﺍﺳﺖ ﮐﻪ = ﺗﺠﺮﺑﻪ ﺯﻳﺒﺎ ﺭﺍ ﺍﻳﺠ&= #65166;ﺩ ﻣﻴﮑﻨﺪ.ﻭ ﺗﻤﺪ&= #65253; ﻭ ﻓﺮﻫﻨﮓ ﺁﻧﻬ&= #65166; ﺳﺎﺧﺘﻪ ﺗﺠﺮﺑ&#= 65268;ّﺎﺕ ﺧﻮﺩﺷﺎﻥ ﺑﻮﺩ&#= 65257; ﺍﺳﺖ ﻭﻯ ﺗﺠﺮﺑ&= #65258; ﺟﻤﺎﻟﻰ ﺭﺍ'ﻣﻈ&= #65260;ﺮ ﺣﻴﺎﺕ ﻭ ﻓﺮﻫﻨ&= #64403; ﻣﻴﺪﺍﻧﺪ' ﮐﻪ ﻫ= ﻤﺎﻥ ﺻﻨﻌﺖ ﻭ ﻓﻌّﻠ&#= 65268;ﺘﻬﺎﻯ ﺍﻓﺮﺍﺩ ﺟﺎﻣﻌ&#= 65258; ﺍﺳﺖ. ﻭﻯ ﺑﻴﻦ ﺯ= ;ﻳﺒﺎ ﻭﻧﺎﻓﻊ'ﻓﺮﻗﻰ &= #65239;ﺎﺋﻞ ﻧﻴﺴﺖ ﻭﻟﻰ ﺍﺯ = ﻧﻔﻊ ﻓﻮﺭﻯ ﻣﻴﮕﻮﻳ&#= 65194; </spa= n>ﻭ ﻧﻔﻊ ﺃﺑﺪA= 263; ﺩﺭ ﺗﮑﺎﻣﻞ ﻧﻮﻋﻰ &= #65197;ﻭﺡ ﻓﺮﺩﻯ. ﻭ ﻧﻴﺰﻫ= ﻨﺮ ﺯﻳﺒﺎ ﺭﺍ ﺍﺭﺯ&= #65205; ﻭﻧﻔﻊ ﺗﺮﺑﻴﺘ&#= 65264; ﻋﺎﻟﻰ ﻣﻴﺪﺍﻧ&#= 65194;. ﻭﻟﻰ ﻣﻴﺪﺍﻧﻴ&#= 65250;' ﮐﻪ ﺗﺮﺑﻴﺘﻬﺎ &= #65259;ﻤﻴﺒﺸﻪ ﻣثبت ﻧﻴﺴﺘﻨʋ= 94; ﮐﻪ ﺗﺮﺑﻴﺖ ﺑﺪ ﻭﺍ&= #65197;ﺗﺠﺎﻋﻰ ﻭﻭﺣﺸﻴﺎﻧﻪ ﻫ&#= 65252;ﻴﺸﻪ ﻫﺴﺖ. ﺑﻬﺘﺮﻳﻦ = ﻧﻔﻊ ﻫﻤﺎﻥ ﺗّﮑﺎﻣ= 5246; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65259;ﻨﺮﻣﻨﺪ ﻭ ﻫﻨﺮ ﺩﻭﺳﺖ ﻭ= ﺗﮑﺎﻣﻞ ﺟﻮ ﺑﺎﻳﺪ ﺑﺎﺷ&= #65194;. ﺍﻣﺎ ﺍﮔﺮ ﻋﻤﻞ = ﻫﻨﺮ ﺻﻨﻌﺘﻰ ﻭ ﺗﮑﻨ&= #65268;ﻚ ﺩﺍﺭﺩ'ﮐﻪ ﺑﺮﺍ&= #65263; ﻧﻔﻊ ﻓﻮﺭﻯ ﻣﻴ&= #65170;ﺎﺷﺪ.ﻭ ﺟﺎﻥ ﺩﻯ ﻭﻯ ﺍﺯ= ﺗﺪﺍﺧﻞ ﻓﻨﻮﻥ ﺯﻳﺒﺎ ﻭ&= #65255;ﺎﻓﻊ ﺩﺭﻫﻢ ﻣﻴﮕﻮﻳ&#= 65194;.ﻟﺬﺍ ﻫﻨﺮﺭﺍ ﺟﺰﺋﻰ &= #65165;ﺯ ﺻﻨﻌﺖ ﻣﻴﺪﺍﻧ&#= 65194;'ﮐﻪ ﺯﻳﺒﺎﺷﻨﺎﺳﺎ= 5253; ﺍﻳﺪﺁﻟﻴﺴﺖ ﻭ &= #65175;ﮑﺎﻣﻞ ﻃﻠﺐ ﺭﻭﺡ ﻋﮑس &= #65153;ﻥ ﻣﻴﮕﻮﻳﻨﺪ .<o:p></o:p></span= > ﺩﺭ ﻣᤨ= 1;ﺘﺐ ﭘﺮﺍﮔﻤﺎﺗﻴﺴ= 5250;'ﺭﺑﻂ ﻫﻨﺮ ﺑﺎ ﺯﻧﺪﮔ&= #65264; ﻣﺎﺩﻯ ﺑﻴﺸﺘﺮ &= #65165;ﺳﺖ.ﻭﺗﻨﻬﺎ ﺯﻧﺪﮔﻰ ﺭﻧﮓ ﺯ&= #65267;ﺒﺎﺋﻰ ﻣﻴﺪﻫﺪ'ﻭ ﺍﻳﻦ = ﺍﺩﻋﺎﻯ ﺟﺎﻥ ﺩﻯ ﻭﻯ ﺩﺭ= ﺳﺖ ﻧﻴﺴﺖ'ﮐﻪ ﻣﻴﮕ&= #65262;ﻳﺪ ﺗﺠﺮﺑﻪ ﺟﻤﺎﻟ&#= 65264;'ﺗﻨﻬﺎ ﻳﻚ ﭘﺪﻳﺪﻩ'ﻫﻤ&= #65198;ﺍﻩ ﺑﺎ ﻧﻮﻋﻰ ﺍﺩﺭ&= #65165;ﻙ ﻣﻴﺒﺎﺷﺪ.ﻭ ﻓﻌ&= #65166;ﻟﻴّﺖ ﺟﻤﺎﻟﻰ ﺧﻮﺩ ﻳ&= #65242; ﻭﻇﻴﻔﻪ ﻧﻮﻋﻰ &= #65261; ﻓﻄﺮﻯ ﺍﻧﺴﺎﻥ &= #65165;ﺳﺖ. ﭼﻮﻥ ﻭﻯ ﺯﻳﺒﺎ&= #65163;ﻰ ﺍﻟﻬﻰ ﻭﻣﺮﺍﺗ&#= 65168; ﺫﻭﻕ ﺑﺮﺗﺮﮐﺎ&#= 65251;ﻠﺎﻥ ﺍﻟﻬﻰ ﺭﺍ ﺩﺭ ﻧ= ﻈﺮ ﻧﺪﺍﺭﺩ.ﻭﺗﻨﻬ&#= 65166; ﺯﻧﺪﮔﻰ ﮐﻨﻮﻧ&#= 65264; ﺍﻧﺴﺎﻥ &#= 65175;ﻮﺟّﻪ ﻣﻴﮑﻨﺪ. ﮐﻪ ﺳﺘ= ﺎﻳﺶ ﻫﻨﺮ'ﺗﻨﻬﺎ ﻧﻮ&= #65227;ﻰ ﻫﺸﻴﺎﺭﻯ ﻭ ﺷﻌ&= #65262;ﺭﻯ ﺿﻤﻦ ﺗﺠﺮﺑﻪ ﺣ&= #65204;ّﻰ ﺍﺳﺖ.ﻭ ﻫﻨﺮ ﺭﺍ= ﻳﻚ ﻧﻮﻉ ﺯﻧﺪﮔﻰ ﻓ&= #65208;ﺮﺩﻩ ﻭﻣﻨﻈّﻢ ﻣﻴﺪ= 5165;ﻧﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺯﻧﺪ&#= 64404;ﻰ ﺑﻬﺮ ﺷﮑﻞ ﺁﻥ'ﺑ= ﺎﻳﺪ ﺯﻣﻴﻨﻪ ﺳﺎﺯ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﻭ ﺃﺑﺪﻯ = ﺑﺎﺷﺪ.ﻭﺍﻟّﺎ ﺍﺗﻠﺎﻑ ﺗﻠﺎﺵ&#= 65259;ﺎ ﻭ ﻋﻤﺮ ﻣﻴﺒﺎﺷ&= #65194;.ﮐﻪ ﻋﻤﺮ ﻣﻬﻤﺘﺮﻳ&#= 65254; ﻧﻌﻤﺖ ﺍﻟﻬﻰ ﻭ&= #65219;ﺒﻴﻌﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﻭ<= /span> </spa= n>ﻧﻴﺰ ﭘﺮﺳﺘʌ= 06; ﻣﺎﺩﻳﺎﺕ ﻭ ﺩﻭﺭﻯ ﺍﺯ ﺟﻬ= ﺎﻥﻤﻌﻨﻰ ﻭﻭﮐﻤﺎﻝ ﻭﺗﮑ&#= 65166;ﻣﻞ ﺃﺑﺪﻯ'ﻭﻫﻤﺴﻔ&#= 65198;ﻯ ﺑﺎﺟﺮﻳﺎﻥ ﻫﺴ&#= 65176;ی ﺨﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ&= #65247;ﻰ ﺑﺎﺯ ﻧﻤﻴﺘﻮﺍ&#= 65253; ﻫﻨﺮ ﺭﺍ ﺍﺯ ﺯﻧ= ﺪﮔﻰ ﺟﺪﺍ ﮐﺮﺩ.ﺑﺮﺍ&= #65263; ﺭﺷﺪ ﻃﻔﻞ ﻭ ﺍﺣ= ﺴﺎس ﺍﻭ'ﻭ ﺭﺳﺎﻧﺪﻥ = ﺗﺎ ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264;' ﻭ ﻧﻴﺰﺑﺮﺍﻯ ﮐ&= #65166;ﻣﻠﺎﻥ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ' ﺑﺮﺍﻯ ﺍﺭﺍﺋﻪ &= #65255;ﻈﺮﻳّﺎﺕ ﻋﻘﻠﻰ ﺟﺪﻳﺪ'ﺩ&= #65197;ﻇﺎﻫﺮﻯ ﺯﻳﺒﺎ ﻭ ᥶= 3;ﺎﻟﺐ ﻧﻈﺮ ﺩﻳﮕﺮﺍﻥ'&= #65169;ﺨﺼﻮﺹ ﻣﺴﺘﻌﺪﺍﻥ ﺗﮑ&#= 65166;ﻣل ﻤﻴﺨﻮﺍﻫﻨﺪ ﺩ&#= 65197;ﺭﻭﺍﻥ ﺩﺭﻣﺎﻧﻰ ﻧﻴﺰ &= #65255;ﻘﺶ ﻫﻨﺮ ﻭﺯﻳﺒﺎﺋ&#= 65264; ﺍﻧﮑﺎﺭ ﻧﺎﭘﺬ&#= 65267;ﺮ ﺍﺳﺖ.ﮔﺮﭼﻪ ﻫﻨ&= #65198; ﻭ ﺯﻳﺒﺎﺋﻰ ﻓﺮ&= #65267;ﺒﻨﺪﻩ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ ﺳﺎﻟﻚ ﻭﻏﻴﺮ ﺍ&= #65247;ﻬﻰ ﻣﻴﺸﻮﺩ.ﻭ ﺩﺭ ﻧ= ﺘﻴﺠﻪ ﺑﻴﺸﺘﺮ ﺑﺪﻧﻴ&#= 65166; ﻭ ﺟﻬﺎﻥ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺧﻮﺩ ﭼﺴﺒﻴﺪﻩ &= #65261;ﺳﺘﻢ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺧﻮ&= #65193;ﺧﻮﺍﻫﻰ ﺧﻮﺩﺭﺍ ﺗﻘﻮﻳ&#= 65174; ﻣﻰ ﻧﻤﺎﻳﻨﺪ<sp= an dir=3DLTR>.ﻭﺩﺭ ﻧﺘﻴﺠﻪ ﻗﻬﻘﺮ&#= 65165;ﻯ ﺭﻭﺣﻰ ﻭﮐﺎﺭﻣ&#= 65166;ﻫﺎﻯﭘﺶ ﺍﺯ ﻣﺮﮒ ﺑﻨﺴﺦ = ﻭﻣﺴﺦ ﻭ ﺑﺪﺗﺮ ﻧﻴﺰ ﺩ= ﻭﭼﺎﺭ ﻣﻴﮕﺮﺩﻧﺪ.ﮐﻪ &= #65175;ﮑﺮﺍﺭ ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ&= #65153;ﻳﻨﺪﻩ ﻫﺎ ﺍﺳﺖ. ﺯﻳﺮﺍ= ﻋﺎﻗﺒﺖ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﺑﻨﻮﻉ ﺑﺸﺮﻯ'ﻭ = ﻫﻤﻴﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻭ&= #65197;ﺳﻴﺪﻥ ﺑﺎﻧﻮﺍﻉ ﻓﻮﻕ &= #65169;ﺸﺮﻯ ﺭﺍ ﺧﻮﺍﻫﻨﺪ ﺩ&= #65165;ﺷﺖ.ﮐﻪ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺍﻟﻬﻰ ﺧﻮﺍﺳﺘ&#= 65258; ﺍﻟﻬی اﺳﺖ. ﻭﻧ&#= 65260;ﺎﻳﺖﻣﻔﻬﻮﻡ</spa= n> </spa= n>ﺯﻳﺒﺎﺋﻰ ﺩʋ= 97;ﺍﺣﻮﺍﻝ ﻭﺭؤﻳﺎ ﻫﺎﻯ ﺸ&#= 65260;ﻮﺩﻯ ﺳﺎﻟﮑﺎﻥ ﻮﮐﺎ&#= 65251;ﻠﺎﻥ ﻤﻴﺒﺎﺷﺪ. ﮔﺮﭼ&= #65258; ﺯﻳﺒﺎﺋﻰ ﻫﺎﻯ &= #65251;ﺎﺩﻯ'ﺑﺮﺣﺴﺐ ﺫﻭﻕ ﺍﻧﺴﺎﻥ ﺑ&= #65208;ﺮﻯ ﺑﻮﺩﻩ ﺑﺎﺷﺪ'ﮐ&= #65258; ﻓﺮﻳﺒﻨﺪﻩ ﻭ ﻗ&= #65260;ﻘﺮﺍ ﺑﺮ ﻣﻴﺒﺎﺷﺪ.ﺍ&= #65267;ﺪﻩ ﻫﺎﻯ ﺍﻟﻬﻰ ﻭﺗ&= #65184;ﻠّﻴﺎﺕ ﺷﻬﻮﺩﻯ'ﺑﺮﺍﻯ &= #65175;ﮑﺎﻣﻞ ﻫﻨﺮﻣﻨﺪ ﺍﻟﻬ&#= 65264;' ﻫﺪﺍﻳﺘﻰ ﺑﺮﺍ&#= 65263; ﺧﻠﻖ ﻧﺎﺳﻮﺗﻰ &= #65169;ﺸﺮﻯ ﺍﺯ ﺃﻣﺮ ﺯﻳﺒﺎ = ﻣﻴﺒﺎﺷﺪ.ﻟﺬﺍ ﻣﻴﺘﻮﺍﻥ ﮔﻔﺖ'&= #64400;ﻪ ﻫﻨﺮ ﻫﻤﻴﺸﻪ ﻣ&= #65228;ﺎﺩﻝ ﺻﺎﺣﺒﺶ ﻧﻴﺴﺖ'&= #64380;ﻮﻥ ﻣﺪﺑّﺮﺍﻧﻰ ﺍ= 5247;ﻬﻰ ﺩﺭ ﺍﻧﺴﺎﻥ ﻭﻫ&= #65256;ﺮﻣﻨﺪ ﻫﺴﺖ. <o:p></o:p> ﺑﻘﻮﻝ= ; ﻓﻮﻟﻮﺑﺮت </spa= n>ﻫﻨﺮ ﻣﻄﺎﺑʌ= 38; ﺻﺎﺣﺒﺶ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﻣ&= #65188;ﺼﻮﻟﻰ ﻏﻴﺮ ﻣﺸﺨﺺ' ﻭﻣ= ﻮﺿﻮﻋﻰ ﺟﺪﺍ ﺍﺯ ﺻﺎﺣﺒ&= #65206; ﻣﻴﺒﺎﺷﺪ ﻭ ﻳﺎ = ﻣﻴﮕﻮﻳﺪ'ﮐﺎﺭ ﻫﻨﺮﻣﻨﺪ ﻣﺎﻧ&#= 65256;ﺪ ﮐﺎﺭ ﺧﺪﺍﻭﻧﺪ &= #65165;ﺳﺖ' ﮐﻪ ﻫﻤﻪ ﺟﺎ ﺣﺎ= ﺿﺮ ﺍﺳﺖ ﻭﻟﻰ ﻧﺎ ﭘ= ﻴﺪﺍ. ﺧﺪﺍﻭﻧﺪ ﺧﺎﺭ&#= 65181; ﺍﺯ ﻫﺴﺘﻴﻬﺎ'ﺧ&= #65166;ﻟﻖ ﺍﻭﻟﻴﻪ ﻫﺴﺘﻰ &= #65259;ﺎ ﺍﺳﺖ.ﻭﻟﻰ ﺧﺪﺍ&= #65261;ﻧﺪ ﺩﺍﺧﻞ ﻫﺴﺘﻰ ﻫ&= #65166;'ﻫﻤﺎﻥ ﺧﻮﺩ ﻫﺴﺘﻰ ﺍﺳ&= #65174;.ﻭﺑﻘﻮﻝ ﻣﺤﻤﺪ ﺩﻫﺮﻭﻃ&#= 65170;ﻴﻌﺖ ﻫﻤﺎﻥ ﺧﺪﺍﻭﻧ&#= 65194; ﺍﺳﺖ. ﻳﺎ ﻧﺎﻡ ﺩ= ;ﻳﮕﺮﻯ ﺑﺮﺍﻯ ﺍﻭ.ﻭ ﭘس = ﺍﺯ ﺗﮑﺎﻣﻠﺎﺕ ﻣﻮ&#= 65183;ﻮﺩﺍﺕ ﻫﺴﺘﻰ'ﮐﻪ ﺩﺭ ﻓ= ﻠﺴﻔﻪ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺻ&= #65166;ﺣﺐ ﻧﺎﻡ (ﺍﻟﺨﺎﺭﺝ = ﻭ ﺍﻟﺪﺍﺧﻞ)ﮔﻔﺘ&#= 65258;ﺍﻧﺪ.ﮐﻪ ﺧﺪﺍﻭﻧﺪ ﺍﻟﺨ&#= 65166;ﺭﺝ'ﻫﻤﺎﻥ ﺧﺪﺍﻭﻧﺪ(ﻫﻮ)ﺍ&= #65203;ﺖ'ﮐﻪ ﺧﻮﺩ ﺧﺎﻟﻖ ﻭ ﺻ= ﺎﺩﺭ ﮐﻨﻨﺪﻩ ﺧﺪﺍﻭ&#= 65255;ﺪ(ﺍﻟﻠﻪ) ﺃﻫﻮﺭﻣﺰﺩﺍ ﻣ&#= 65268;ﺒﺎﺷﺪ. ﻟﺬﺍ ﻫﻤﻪ ﻣﻮﺟ&= #65262;ﺩﺍﺕ ﺿﻤﻦ ﺧﺪﺍﻭﻧﺪ &= #65165;ﻟﺪﺍﺧﻞ ﻫﺴﺘﻨﺪ.ﮐﻪ ﻗﺪ&= #65197; ﺧﻮﺩﺭﺍ ﻧﻤﻴﺪ&#= 65165;ﻧﻨﺪ.ﻭ ﻫﻨﺮﻣﻨﺪ ﻫﺮﭼ&#= 65258; ﻫﻨﺮﻧﻤﺎﺋﻰ ﮐ&#= 65256;ﺪ' ﺗﻨﻬﺎ ﻣﺤﺼﻮﻝ &= #65191;ﻮﺩ ﺍﻭ ﻧﻴﺴﺖ.ﺑﻠﮑ&= #65258; ﮐﻤﻚ ﻭﻫﺪﺍﻳﺖ &= #65251;ﺪﺑﺮﺍﻥ ﺍﻟﻬﻰ'ﻭﺣﺘﻰ ﻣ&= #65262;ﺟﻮﺩﺍﺕ ﺩﻳﮕﺮ ﻃﺒﻴﻌﺖ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ﻫﻨﺮﻣﻨﺪ ﺩﺭ = ﻋﻤﻞ ﻭ ﺻﻨﻌﺖﺧﻮﺩ'ﺗ&= #65252;ﺮﻳﻦ ﻭﺗﮑﺮﺍﺭ ﺗﺠﺮ&#= 65169;ﻪﺩﺍﺭﺩ'ﻭ ﺑﺘﺪﺭﻳﺞ ﺍﺯ ﻟ&= #65188;ﺎﻅ ﺻﻨﻌﺘﻰ ﻧﺰﺩﻳ&#= 65242; ﺑﮑﻤﺎﻝ ﺍﻓﻘﻰ &= #65251;ﻴﺸﻮﺩ.ﻭﻟﻰ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﻫ&= #65256;ﺮﻣﻨﺪ ﺍﻟﻬﻰ ﻗﺴﻤﺖ ﺃ&= #65227;ﻈﻢ ﻫﻨﺮ ﺧﻮﺩﺭﺍ ﺍ&= #65199;ﺧﺪﺍﻭﻧﺪ ﻣﻴﺪﺍﻧﺪ. ﺯﻳﺮ&= #65165; ﺧﻮﺩﺷﺎﻥ ﻧﻴﺰ &= #65175;ﺎ ﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ'&= #65165;ﺯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65193;ﺭ ﺳﻄﺢ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﻣﻴﺒﺎﺷﻨﺪ. ﺁﻧ&= #64381;ﻪ ﺍﺯ ﺧﻮﺩ ﻫﻨﺮﻣ&= #65256;ﺪ ﻫﺴﺖ.ﺗﻤﺮﻳﻨﺎ&#= 65173; ﻭ ﺗﻨﺰﻳﻠﺎﺕ ﻣ&= #65256;ﻄﻘﻰ ﻭ ﺑﻴﺎﻧﻰ ﻭ ﺍﺩ= ﺍﺋﻰ ﺍﻭ ﻣﻴﺒﺎﺷﺪ.ﻭ = ﺁﻧﭽﻪ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭ = ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ ﺍﺳﺖ'ﺍﺯ = ﻃﺮﻳﻖ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65165;ﺩﺍﺭﻩ ﮐﻨﻨﺪﻩ ﺭﻭﺍﻥ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ'= 5261; ﺫﻫﻦ ﺧﻮﺩ ﺁﮔﺎ&= #65257;'ﻭﺗﻦ ﺍﻭﺭﺍ ﺩﺭ ﺣﺮﮐ&= #65166;ﺕ ﺗﺄﻣﻴﻦ ﻣﻴﮑﻨ&#= 65194;. ﻟﺬﺍ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﻫﺮﺍﻧﺴﺎﻥ ﻭﻣ&#= 65262;ﺟﻮﺩﻯ'ﻳﻚ ﻣﻮﺟﻮﺩﻯ ﺭﻭﺣ&#= 65264; ﻭﺍﻟﻬﻰ ﻭ ﻧﺎﭘ&= #65268;ﺪﺍﻯ ﻏﻴﺮ ﻣﺎﺩﻯ ﺍﺳ&= #65174;. ﮐﻪ ﺗﻨﻬﺎ ﺻﺎﺣ&= #65168; ﺟﺴﻢ ﺍﻳﻦ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﺭﺍ'ﺑﺎ ﻓ= ﺴﺎﺩ ﻭﺑﺪﮐﺎﺭﻯ ها = 5165;ﺗﻠﺎﻑ ﮐﺮﺍﻣﺎﺕ ﻭ ﺍﻣ&= #64401;ﺎﻧﺎﺕ ﻭ ﺍﻧﺮﮊﻯ ﻫﺎﻯ = ﺣﻴﺎﺗﻰ'ﻣﻔﻴﺪ ﺯﻧﺪﮔﻰ ﮐﻨﻮﻧ&#= 65264; ﻭ ﺩﺭ ﺳﻄﺢ ﻧﻮﻉ= ﺑﺸﺮﻯ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﻳ&= #65166; ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'= ﮐﺮﺍﻣﺎﺕﺧﻮﺩ= 5197;ﺍ ﺑﻴﺸﺘﺮ ﻣﻴﮑﻨ&#= 65256;ﺪ.ﮐﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺧﻮﺩﺭﺍ'ﺍﺯ ﻧﻘ&= #65220;ﻪ ﺻﻔﺮ ﻧﻴﺮﻭ'ﺑﮑ&= #65252;ﺎل اﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&#= 65198;ﺳﺎﻧﻨﺪ.ﮐﻪ ﺍﺯ ﻧﻮﻉ ﺣﻴﻮﺍ&= #65255;ﻰ ﺑﻴﻚ ﻣﻮﺟﻮ= ;ﺩ ﺍﻟﻬﻰ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﻣﻴﺮﺳﺪ. = ﮐﻪ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻭﻟﺎﻳﺘﻬﺎﻯﺴ= 5248;ﻮﮐﻰ' ﺑﺨﺼﻮﺹ ﺩﺭ ﻭﻟ&= #65166;ﻳﺖ ﺷﺸﻢ ﻣﺤﻤﺪﻯ ﻭ = ﺭﺳﻴﺪﻥ ﺑﻘﺎﺋﻢ ﻧﻮﻉ ﺑ&= #65208;ﺮ'ﻭﺣﺘﻰ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺳ&= #65252;ﺒﻮﻝ ﻧﻮﻉ ﺑﺮﺗﺮ ﺑﻌ&= #65194;ﻯ ﻣﻴﺮﺳﺪ.ﻭ ﺗﻘﺪ&= #1587; ﺍﻧﺴﺎﻧﻬﺎﻯ ﻣ&#= 65240;ﺪس ﻭ ﻗﺪﻳﺴﺎﻥ ﺗﻨ&= #65260;ﺎ ﺍﺯ ﺍﻳﻦ ﻧﻈﺮ ﻣ= ﻘﺪس ﻫﺴﺘﻨﺪ'ﮐﻪ ﺍﻳ&= #65254; ﻫﻤﺎﻧﻰ ﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﻭﺍﻟﻬ&#= 65264; ﺑﺮﺗﺮ ﺧﻮﺩﺭﺍ &= #65267;ﺎﻓﺘﻪﺍﻧﺪ.ﻭ ﺩﺭﺭؤﻳﺎ ﺷﻬﻮ= 5193; ﮐﺮﺩﻩﺍﻧﺪ .ﻭﻧ&= #65258; ﺑﺎ ﺍﻋﻤﺎﻝ ﻋﺒ&= #65166;ﺩﻯ'ﮐﻪ ﺗﻈﺎﻫﺮ ﺁﻧﻬﺎ &= #65169;ﺠﺎﻯ ﺗﮑﺎﻣﻞ ﻗﻬﻘﺮ&#= 65165; ﺳﺎﺯﻯ'ﻭ ﺍﺻﻄﻠ&= #65166;ﺣﺎ ﺷﺮﻙ ﺑﺨﺪﺍ ﻭ ﺑ= ﻨﺎﻡ ﺧﺪﺍ ﺍﺳﺖ.ﻭ ﻟﺬ= ﺍ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﺳﺖ'ﮐﻪﮐﺴﻰ ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﺧﺎﺭﺝ ﺍﺯ ﺁﻣﻮ&= #65199;ﺷﻬﺎ ﻭ ﺗﻤﺮﻳﻨﺎﺕ ﻭ = ﺗﺠﺮﺑﻴّﺎﺕ ﺧﻮﺩ'ﺧﻠﻖ ﺃﺷﺮ&= #65263; ﮐﻨﺪ.ﻭ ﺧﺎﺭﺝ ﺍ= ﺯ ﻗﺪﺭﺕ ﺧﻮﺩ' ﺷﺎ= ﻳﺴﺘﮕﻰ ﺍﺭﺍﺋﻪ ﺑﺪﻫﺪ.&= #64400;ﻪ </spa= n>ﻗﺒﻠﺎ ﻣﺤﺎʌ= 45; ﺑﻨﻈﺮ ﻣﻴﺮﺳﻴﺪﻩ.ﺩﺭ &= #65165;ﻳﻦ ﺣﺎﻟﺖ ﺍﺳﺖ'ﮐﻪ = ﺃثر ﻫﻨﺮﻯ ﻣﺴﺘﻘﻴ&#= 65252;ﺎ ﺑﺸﺨﺺ ﻣﻨﺴﻮﺏ &= #65255;ﻤﻰ ﺑﺎﺷﺪ.ﺑﻠﮑﻪ ﺗ&= #65170;ﻠﻮﺭ ﺯﻧﺪﮔﻰ ﻫﻨﺮﻣ&#= 65256;ﺪ ﻣﻴﮕﻮﻳﻨﺪ.ﮐﻪ &= #64380;ﻨﻴﻦ ﺗﺒﻠﻮﺭ ﻭ ﭘﺎﮐ&= #65264; ﺷﺨﺼﻴّﺖ ﻭ ﺁث= 575;ﺭ ﻫﻨﺮﻯ ﺍﻭ'ﺩﺭ ﮐ= ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺗﺰﮐﻴﻪ &= #65197;ﻭﺍﻥ ﮐﺮﺩﻩ.ﻭ ﺗﺮﻙ ﺭ= ﻭﺍﻥ ﻓﺎﺳﺪ ﻭﭘﺮﻋﻘ&#= 65194;ﻩ ﺣﻴﻮﺍﻧﻰ ﻭﺑﺸ&#= 65198;ﻯ ﺧﻮﺩﺭﺍ ﻧﻤﻮﺩ&#= 65257;ﺍﻧﺪ. ﺯﻳﺮﺍ ﻫﺮﭼﻪ ﺁ&= #65167; ﭘﺎﻙ ﺩﺭ ﺍﺳﺘﺨ&= #65198; ﭘﺮ ﻟﺠﻦ ﺍﺿﺎﻓ&= #65258; ﮔﺮﺩﺩ'ﻫﺮﮔﺰ ﺁ&= #65167; ﺍﺳﺘﺨﺮ ﭘﺎﻙ ﻧ&= #65192;ﻮﺍﻫﺪ ﺷﺪ.ﻣﮕﺮ ﺗﺨﻠﻴ&= #65258; ﻟﺠﻦ ﻫﺎ ﻗﺒﻠﺎ = ﻭﮐﺎﻣﻠﺎ'ﻭ ﺑﻄﻮﺭ ﺟﺪﻯ ﺗﺎ = ﺣﺪّ ﮐﻔﺎﻳﺖ ﺍﺯ ﻧﻈ&= #65198; ﺩﺍﻭﺭﻯ ﺍﻟﻬﻰ &= #65211;ﻮﺭﺕ ﮔﻴﺮﺩ. ﻭﺍﻳﻦ ﮐ= ﺎﺭ ﺩﺭ ﺭﻭﺍﻥ' ﺑﻴﺮ= ﻭﻥ ﺍﻭ ﻭﺟﻮﺩ ﻣﺎﺩ&= #65263; ﺍﻧﺴﺎﻥ ﺻﻮﺭﺕ &= #65251;ﻴﮕﻴﺮﺩ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺩ&= #65197; ﻫﻨﺮﻣﻨﺪﺍﻥ ﻏ&#= 65268;ﺮ ﺍﻟﻬﻰ ﻣﻠﺎﺣﻈ&#= 65258; ﻣﻴﮕﺮﺩﺩ'ﻗﺴﻤ&#= 65174; ﺑﻴﺸﺘﺮﻯ</sp= an> &#= 65165;ﺯ ﺧﻮﺩ ﻭﺯﻧﺪﮔﻰ &= #65261;ﺗﺠﺎﺭﺏ ﺧﻮﻳﺶ ﻣﺎﻳﻪ ﻣ&= #65268;ﮕﻴﺮﻧﺪ.ﮐﻪﺍ= 5175;ﻔﺎﻗﺎ ﺩﺭ ﺯﻧﺪﮔﻰ ﺑﺮ&= #65165;ﻯﺁﻧﻬﺎ ﺩﺳﺖ ﺩﺍﺩﻩ ﺍﺳ&= #65174; ﻭ ﺁثاﺭ ﻫﻨﺮﻯ= 5153;ﻧﺎﻥ ﺑﺴﻮﻯ ﮐﻤﺎﻝ ﻧ&= #65252;ﻴﺮﻭﺩ ﮔﺮﭼﻪ ﺩﺭ ﻧﻈﺮ = ﺑﺮﺧﻰ ﺯﻳﺒﺎﺗﺮ ﺍﺳﺖ. = ﺯﻳﺮﺍ ﺁﻧﺎﻥ ﻋﺎﺩﺕ ﺑ&= #65200;ﻳﺒﺎﺋﻰ ﺃثاﺭ ﻫﻨﺮﻣﻨA= 194;ﻯ ﺭﺍ ﮐﺮﺩﻩﺍﻧﺪ &= #65261;ﻧﻪ ﺑﻤﺤﺘﻮﻳﺎﺕ ﺁ&#= 65251;ﻮﺯﻧﺪﻩ ﻭ ﻋﻘﻠﻰ ﺁثاﺭ= 5259;ﺮ ﻫﻨﺮﻣﻨﺪ . ﻭ ﻧﺒ= ;ﺎﻳﺪ ﺯﻳﺒﺎﺋﻰ ﻫﺎﻯ &= #65259;ﻨﺮﻣﻨﺪ ﻓﺎﺳﺪ ﺭﻭﺍﻥ ﺭ&= #65165;'ﺯﻳﺒﺎ ﺩﺍﻧﺴﺖ ﻭ ﺍﮔﺮ = ﺯﻳﺒﺎ ﺩﻳﺪﻩ ﺷﺪ'ﮐﻪ ﺃ= ﻏﻠﺐ ﺑﺮﺍﻯ ﻫﻤﻪ ﻫﻨ&= #65198;ﻣﻨﺪﺍﻥ'ﮔﺮﻭ= 5259;ﻰ ﺳﺘﺎﻳﺶﮔﺮ ﻫﺴ&#= 65174;.ﭼﻮﻥ ﺑﺨﺎﻃﺮ ﺁﻟﻮﺩ&#= 64404;ﻰ ﻭﻫﻢ ﻋﻘﺪﻩ ﺑﻮ&= #65193;ﻥ ﺗﻤﺎﺷﺎﭼﻴﺎﻥ &#= 65153;ثاﺭ ﻫﻨﺮﻯ'ﻭ ﺗﺸﺎﺑ&= #65258; ﺑﺎ ﻋﻘﺪﻩ ﻫﺎﻯ = ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ ﻣﻴﺒ&#= 65166;ﺷﺪ. ﻭ ﺑﺎﻟﺄﺧﺮﻩ ﺍ&= #64404;ﺮ ﻫﺮ ﭼﻴﺰﻯ ﻭﺍﻗ&= #65228;ﻰ'ﺑﺎﺯ ﺣﻘﺎﻳﻖ ﻧﻴﺎﻣ&#= 65194;ﻩ ﺑﺮﺗﺮ ﺩﺍﺭﺩ'ﮐ&= #65258; ﺩﺭﺁﻳﻨﺪﻩ &#= 65169;ﺎﻳﺪ ﺑﻬﺘﺮ ﻭﮐﺎﻣﻞ &= #65175;ﺮ ﺷﻮﺩ.ﭘس ﻫﻨﺮﻫ&#= 65166; ﻧﻴﺰ ﺑﺎﻳﺪ ﺍﺯ = ﻧﻔس ﮐﻞّ ﻧﻮع ﺒﺸﺮ= 5263;' ﻭﺳﻄﺢ ﻋﻘﻞ ﻭ ﺫ= ﻭﻕ ﺭﺏّ اﻟﻨﻮﻉ ﺑ= 5208;ﺮﻯ'ﺑﺎﻳﺪ ﮐﻤﻚ ﻭ ﺍﻟﻬﺎﻡ = ﻭ ﺍﻣﺪﺍﺩ ﮔﺮﻓﺘ&#= 65258; ﺷﺪﻩ ﺑﺎﺷﺪ. ﺗﺎ= ﻫﻨﺮﻯ ﭘﺎﻙ ﺭﻭﺍﻥ ﻭ ﺩ= ﺍﺭﺍﻯ ﺍﺭﺗﺒﺎﻁ ﻣﺴﺘ&#= 65240;ﻴﻢ'ﻭ ﺑﺪﻭﻥ ﺁﻏﺸﺘﮕ&#= 65264; ﺑﺎ ﻣﺮﺍﺗﺐ ﺍﻟ&= #65260;ﻰ ﻧﻔس ﮐﻞّ ﻗﺎﺋ= 5250; ﻧﻮﻉ ﺑﺸﺮ ﺭﻭﺡ = القُدُس ﺍﻟﮕﻮﻯ ﻧﻬﺎﺋ&#= 65264; ﮐﻤﺎﻝ ﻣﻴﺴّﺮ &#= 65169;ﺮﺍﻯ ﻧﻮﻉ ﺑﺸﺮﻯ' ﺑﺘ= ﻮﺍﻧﺪ ﺣﻘﺎﻳﻖ ﻫﻨﺮﻯ &= #65165;ﺭﺍﺋﻪ ﺑﺪﻫﺪ.ﻭﻧﻪ ﺗﻨ&= #65260;ﺎ ﻭﻗﺎﻳﻊ ﻫﻨﺮﻯ'&= #64400;ﻪ ﺟﻨﺒﻪ ﺍﺗّﻔﺎ= 5239;ﻰ ﻭﺑﺎﺯﻯ ﺭﻧﮕﻬ&#= 65166;'ﻭ ﺑﺼﻮﺭﺕ ﻣﻮﺯﺍ&#= 65163;ﻴﻚ ﺩﺭﺁﻣﺪﻥ ﺑﻮﺩ&#= 65257; ﺑﺎﺷﺪ .<o:p></o:p> ﻫﻨﺮ ﻫﻨ= ;ﺮﻣﻨﺪﺍﻥ ﻏﻴﺮ ﺍﻟﻬﻰ ﻭ ﺁ= ﻟﻮﺩﻩ ﺭﻭﺍﻥ'ﻭ ﻳﺎ ﻫﻨ= ﺮﻣﻨﺪﺍﻥ ﭘﺎﻙ ﺭﻭﺍﻥ ﻭ ﺍ= ﻟﻬﻰ ﺷﺪﻩ'ﻫﺮﭼﻪ ﺍﺭ&= #65165;ﺋﻪ ﻫﻨﺮﻯ ﺑﮑﻨﻨﺪ'&= #64380;ﻪ ﻧﻘّﺎﺷﻰ ﻳﺎ ﺷ&#= 65228;ﺮ ﻭﮐﻠﺎﻡ ﻭ</s= pan> &#= 65235;ﻠﺴﻔﻪ ﻭﻏﻴﺮﻩ'ﺟﺪﺍ ﺍ&= #65199;ﺷﺨﺼﻴّﺖﺧﻮʋ= 93; ﻫﻨﺮﻣﻨﺪ ﻧﻴﺴ&#= 65174;.ﻭ ﺍﮔﺮ ﻣﺎﺩﻯ ﺑﺪ&= #65261;ﻥ ﻣﻮﺿﻮﻉ ﻭﻣﻌﻨ&#= 65264; ﻭﮐﻤﺎﻟﺪﺭ ﻫﻨ&#= 65198;ﻯ ﺑﺎﺷﺪ' ﻧﺘﻴﺠﻪ = ﻣﻘﺎﻡ ﺭﻭﺍﻧﻰ ﺁﻟﻮﺩ&#= 65257;ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ.ﻭﺍﮔﺮ ﻫﻨ&= #65198;ﻣﻨﺪ ﺍﻟﻬﻰ ﺍﺭﺍﺋﻪ&#= 65165;ﻯ ﻣﻴﺪﻫﺪ' ﮐﻪﺍﺯ = ﻣﺮﺍﺗﺐ ﻫﻨﺮﻯ ﺍﻟﻬﻰ ﺍ&= #65247;ﻬﺎﻡ ﻭﮐﻤﻚ ﮔﺮﻓﺘﻪ &= #65165;ﺳﺖ.ﮐﻪ ﺑﺎﺯ ﺩﺭ ﺷﺄﻥ ﻭ= ﻣﻘﺎﻡ ﻫﻤﻴﻦ ﻫﻨﺮﻣﻨ&#= 65194;' ﺍﺳﺖ.ﺯﻳﺮﺍ ﮊﻧ&= #65176;ﻴﻚ ﺭﻭﺣﻰ ﺍﻭ</s= pan> &#= 65165;ﺳﺖ ﮐﻪ ﻳﻚ ﺭﻭﻳﻪ ﺁ= ﻥ ﺑﺸﺮﻯ ﺩﺭ ﺟﺴﻢ = ﻫﻨﺮﻣﻨﺪ'ﻭ ﺭﻭﻳﻪ ﺩﻳﮕﺮ ﺁ&= #65253; ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﻭ&= #65259;ﻤﺰﺍﺩ ﺍﻟﻬﻰ ﺭﻭﺡ ﺍﻳ&= #65254; ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ.&= #65261;ﻫﺮﺩﻭ ﺭﻭﻯ ﺳﮑّﻪ ﺭﺍ &= #65175;ﺸﮑﻴﻞ ﻣﻴﺪﻫﺪ'ﮐﻪ ﻫﻨ&= #65198;ﻯ ﮐﺎﻣﻞ ﺍﺳﺖ.ﻭ ﺍ= ﻟّﺎ ﺑﺎﻳﺪ ﺭﻭﻳﻪ ﺑ&= #65208;ﺮﻯ ﻫﻨﺮ ﺍﻭ'ﮔﻮﺋﻰ = ﻧﻘﺶ ﺑﺮ ﺳﻄﺢ ﺁﺏ ﺑﺎ= ﺷﺪ.ﻳﺎ ﭼﻮﻥ ﺷﮑﻠﻬﺎﺋ&#= 65264; ﮐﻪ ﺃﺑﺮﻫﺎ ﺩﺭ = ﺁﺳﻤﺎﻥ ﺑﻮﺟﻮﺩ ﻣﻴﺂﻭ&#= 65197;ﻧﺪ'ﮐﻪ ﻫﺮ ﻟﺤﻈﻪ ﺍﻯ ﺑ= ﺸﮑﻠی هستند.ﻭ ﺍﮔﺮ = 9;اﺑﺖ ﺗﺼﻮﺭ ﺷﻮﺩ'ﺩﺭ = ﺣﮑﻢ ﻣﺮﺩﻩ ﻭ ﺳﻨﮓ ﻣ= ﻴﺸﻮﺩ.ﮐﻪﻧﺎﻡ ﻫﻨﺮ ﺑﺮﺃثر ﻫ= 5256;ﺮﻯ ﻧﻤﻰ ﺗﻮﺍﻥ ﮔﺬ&= #65165;ﺭﺩ. ﻫﻨﺮﻣﻨﺪﺍﻥ ﻏ&#= 65268;ﺮ ﺍﻟﻬﻰ' ﮐﻤﺎﻝ ﺍ= ﻟﻬﻰ ﺑﺄثر ﻫﻨﺮﻯ ﺧ= 5262;ﺩ ﺑﺨﻮﺍﻫﺪ ﺑﺪﻫ&#= 65194;'ﻭ ﺍﺯ ﺍﺑﺪﺍﻉ ﻭﺟ&= #65166;ﻭﺩﺍﻧﮕﻰ ﺃثر ﺧﻮﺩ ﻣﻴﮕ= 5262;ﻳﻨﺪ ﺍﮐثرﺍ ﺑﺎ ﺭﻳ= 5166;ﮐﺎﺭﻯ ﻭ ﺩﺭﻭﻍ ﻫﺎﺋﻰ = ﺑﺨﻮﺩ ﻭ ﻫﻨﺮ ﺧﻮﺩ ﻧﺴ= ﺒﺖ ﻣﻴﺪﻫﻨﺪ</sp= an>.ﮐﻪ= ; ﺑﺨﻮﺍﻫﻨﺪ ﻧﻘﺸﻰ ﺑﺮﺍﻯ ﻏ&= #65268;ﺮ ﺧﻮﺩﺷﺎﻥ ﻳﻌﻨ&#= 65264; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65193;ﺭ ﮐﺎﺭ ﺧﻮﺩ ﺩﺧﺎ&= #65247;ﺖ ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;.ﭘس ﺩﺭﺍﻳﻦ ﺣﺎﻟﺖ &= #65259;ﻨﺮ ﺑﻴﺎﻥ ﮐﻨﻨﺪﻩ &= #65261;ﺍﻗﻌﻰ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﺍ&= #65255;ﺴﺎﻥ ﻧﻴﺴﺖ.ﺯﻳﺮﺍ ﺍ&= #65199; ﻋﻘﻞ ﻋﻤﻠﺎ ﺑﻀ&= #65198;ﺭ ﺧﻮﺩﺵ ﺍﺳﺘﻔﺎ&#= 65193;ﻩ ﮐﺮﺩﻩ ﺍﺳﺖ.ﻭ ﺑ= ﻌﮑس ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264;'ﮐﻪ ﺩﺭﻋﻴﻦ ﮐﻤﺎﻝ &= #65165;ﺩﺍﻣﻪ ﺗﻮﺍﺿﻊ ﻣﻴﺪﻫ&#= 65256;ﺪ ﻭ ﺑﺎ ﻣﻘﺎﻡ ﺍﻟ= ﻮﻫﻴّﺖ ﺧﻮﺩ'ﺑﺮﺍﻯ ﭼﻨ&= #65194; ﺳﺎﻟﻚ ﺧﻮﻳﺶ'ﻧ&= #65204;ﺒﺖ ﺑﺪﻳﮕﺮﺍﻥ ﺍﺑ&#= 65198;ﺍﺯ ﺩﺭﻭﻳﺸﻰ ﻭ ﺑﻰ = ﭼﻴﺰﻯ ﻭﻧﺎﭼﻴﺰﻯ ﻣﻴ&#= 65256;ﻤﺎﻳﻨﺪ.ﻭ ﺳﺎﻟﻚ ﺑﺎ ﻫﺮ ﺩ= ﺭﺟﻪ ﺭﻳﺎﮐﺎﺭﻯ ﺍﺯ &= #65255;ﺘﻴﺠﻪ ﺗﺰﮐﻴﻪ ﻧﻔس ﭼ&#= 65258; ﺭﺳﺪ ﺑﻤﺮﺍﺗﺐ &= #65207;ﻬﻮﺩﻯ ﻭ ﺍﺣﻮﺍﻝ ﺍﻟﻬ&= #65264; ﻧﻤﻴﺮﺳﺪ.ﺩﺭﺳ&#= 65174; ﺑﻌﮑس ﺩﺍﻧﺸﻤ= 5256;ﺪﺍﻥ ﻭ ﻓﻠﺎﺳﻔﻪ ﻭ ﺍ= ﺳﺘﺎﺩﺍﻥ ﺻﻨﻌﺘﻰ ﻭﻫﻨﺮ&#= 65251;ﻨﺪﺍﻥ ﻣﺎﺩﻯ'ﮐﻪ ﻣﻐﺮ&= #65261;ﺭ ﺑﮑﺎﺭ ﺧﻮﺩ' ﻭﺍ= ﺻﻄﻠﺎﺣﺎ ﺧﺪﺍ ﺭﺍ ﺑﻨﺪﻩ = ﻧﻴﺴﺘﻨﺪ.ﺯﻳﺮ&#= 65165; ﺳﺎﻟﻚ ﻭﮐﺎﻣﻞ &= #65255;ﺒﻮﺩﻩ ﻭﻧﻴﺴﺘﻨﺪ.ﻭﻟ&#= 65264; ﺩﺭ ﻣﻮﺭﺩ ﺑﻴﻤ&= #65166;ﺭﺍﻥ ﺭﻭﺍﻧﻰ ﮐﻪ ﺭﻳ&= #65166;ﮐﺎﺭﻯ ﻭ ﺩﺭﻭﻏﮕﻮﺋﻰ &= #65255;ﺪﺍﺭﻧﺪ'ﻫﻨﺮ ﺍﺣﺘﻤﺎﻟﻰ ﺁﻧ&#= 65166;ﻥ'ﻣﺒﻴّﻦ ﻣﻘﺎﻣﺮﻭﺣﻰ ﻭ&#= 65251;ﺸﮑﻠﺎﺕ ﻭﺍﻗﻌﻰ ﺭﻭﺍﻧ&#= 65264; ﺁﻧﺎﻥ ﻣﻴﺒﺎﺷ&#= 65194;. ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺭ ﺁثاﺭ ﻓﮑﺮ= 5263; ﻭ ﻫﻨﺮﻯ ﻭ ﺑﻴﺎ= ﻧﻰ ﺧﻮﺩ'ﺍﻣﺎﻧﺖ ﺭ&= #65165; ﺩﻗﻴﻘﺎ ﺭﻋﺎﻳ&#= 65174; ﻣﻴﮑﻨﻨﺪ ﮐﻪ ﭼ&= #65258; ﺍﻟﻬﺎﻣﻰ ﻭ ﻓﮑ&= #65198;ﻯ ﺩﺍﺷﺘﻪﺍﻧﺪ.ﺗ&#= 65224;ﺎﻫﺮ ﻭ ﺭﻳﺎﮐﺎﺭﻯ ﻧ&= #65268;ﺰ ﻧﻴﺎﺯ ﻧﺪﺍﺭﺩ.&= #65261; ﺩﺭ ﻋﻴﻦ ﮐﻤﺎﻝ = ﺧﻮﺩﺭﺍ'ﻫﻤﭽﻨ&#= 65166;ﻥ ﻧﺎﭼﻴﺰ ﺩﺭ ﮐﻤ&= #65166;ﻝ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﻭﺩﺭ ﺩﻝﻭﻓﮑﺮ &= #65261;ﺍﻋﺘﻘﺎﺩ ﺧﻮﺩ ﻧﺎﭼﻴﺰ ﻣ&= #65268;ﺪﺍﻧﻨﺪ. ﮐﻪ ﺧﻮﺩﺭﺍ ﻫﻤ&= #64381;ﻨﺎﻥ ﻓﻘﻴﺮ ﺑﺪﺍﺩﻩ &= #65259;ﺎﻯ ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ.ﻭ ﺑﺎ ﺧﺪﺍﻯ ﺧﻮﺩ'= ﻫﻤﻴﻦ ﺭﻓﺘﺎﺭ ﺭﺍ ﺩﺍ&= #65197;ﻧﺪ'ﮐﻪ ﻣﺪﺍﻡ ﻧﻴﺎﺯ ﺑ&= #65194;ﺭﮔﺎﻩﺧﺪﺍﻯ ﺧﻮﺩ ﺩﺍﺭﻧﺪ.ﻭ = ﺩﺭ ﻋﻴﻦ ﻏﻨﻰ'ﺧﻮﺩ&= #65235;ﻘﺮﻯ ﺫﺍﺕﺭﺍ ﺍﺣﺴﺎ&#= 65205;ﺩﺍﺭﻧﺪ.ﻭ ﺑﺪﺍﻥ ﺍﻋﺘﺮﺍ&#= 65233; ﻭ ﺣﺘﻰ ﺍﻓﺘﺨﺎ&= #65197; ﻧﻴﺰ ﻣﻴﮑﻨﻨﺪ.&= #65261; ﺩﺭ ﻏﺮﻭﺭ ﻫﻨﺮ&= #65251;ﻨﺪﺍﻥ ﻣﺎﺩﻯ' ﭼﻨﻴﻦ ﺗ= ﻮﺍﺿﻌﻰ ﺳﺮﺍﻍ ﻧﺪﺍﺭﻳ&#= 65250;.ﭘس ﺑﻔﮑﺮ ﺗﮑﺎﻣﻞ &= #65169;ﻴﺸﺘﺮ ﺧﻮﺩ ﻧﻴﺰ ﻧﻴﺴ&= #65176;ﻨﺪ ﭘس ﺧﺪﺍ ﺭﺍ ﻫﻢ = ﺑﻨﺪﮔﻰ ﻧﻤﻰ ﮐﻨﻨﺪ.ﮐﻪ = ﺑﻨﺪﮔﻰ ﺳﻠﻮﮐﻰ ﺑﺮﺳﻮ&#= 65245; ﺍﻟﻬﻰ ﭘﻴﺮ ﮐﺎ&= #65251;ﻞ ﺧﻮﺩ ﺑﻨﻤﺎﻳﻨ&#= 65194;.ﺍﮔﺮ ﮐﻪ ﺩﺭﺧﻮﺍﺳﺖ &= #65165;ﻭﺭﺍ ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﮐ&= #65198;ﺩﻩ ﺑﺎﺷﻨﺪ.ﻭ ﺑﺨﻮ&= #65165;ﻫﺪ ﭘﻴﻤﺎﻥ ﺗﺴﻠﻴ&#= 65250; ﻭ ﺍﻃﺎﻋﺖﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﻨﺪ'ﻳﺎ ﺩﺳ&= #65176;ﻮﺭﺍﺕ ﻋﻤﻠﻰ ﺳﻠﻮﮐﻰ &= #65165;ﻭﺭﺍ ﺍﻧﺠﺎﻡ ﺑﺪﻫﺪ' = ﻭﻳﺎ ﺑﺎ ﻋﺸﻖ ﻭ ﺻﺒﻮ= ﺭﻯ ﻭﺟﺪﻳﺖ ﺍﻧﺠﺎ&#= 65249; ﺑﺪﻫﺪ.<o:p></o:p> ﺑﺮﺧﻰ ﺍ= ;ﺯ ﺯﻳﺒﺎﺋﻰ ﺷﻨﺎ&#= 65203;ﺎﻥ ﺍﻟﻤﺎﻧﻰ'ﺍﺯ ﻭ&= #65183;ﻮﺩ ﻳﻚ ﺩﻳﮑﺘﻪ ﮐﻨ&= #65256;ﺪﻩ ﺗﺂﺗﺮﻯ ﺩﺭ ﻫﺮ = ﻧﻮﻳﺴﻨﺪﻩ'ﻭ ﻳﺎ ﺩﺭﻭﻥ ﻳﻚ ﻧ= ﻘّﺎﺵ ﺑﺎ ﮐﺎﺭﻯ ﺯﻳﺒ&= #65166; ﻣﻌﺘﻘﺪ ﻫﺴﺘﻨ&#= 65194;.ﮐﻪ ﺩﺭ ﺩﺭﻭﻥ ﻫﻨﺮ&= #65251;ﻨﺪ ﻗﺮﺍﺭ ﺩﺍﺭﺩ.ﮐ&= #65258; ﻣﺎ ﺁﻧﺮﺍ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﻫﺮﮐس ﻣ&#= 65268;ﮕﻮﺋﻴﻢ' ﮐﻪ ﻧﺘﻴﺠﻪ ﺗﮑ&= #65166;ﻣﻠﺎﺕ ﺗﻮﻟﺪﺍﺕ ﻗﺒﻠ&#= 1740; ﻮﮐﺮﺍﻣﺎﺕ ﺑﻴ&#= 65208;ﺘﺮ ﺗﮑﺎﻣﻠﻰ ﺍﻟﻬ&#= 1740; ﭙﻴﺸﻴﻦ ﺩﺍﺭﺩ. = ﻭ ﻳﺎﺩﺭ ﺳﺎﻟﮑﺎ&#= 65253; ﮐﻪ ﺍﺯﻓﺮﺷﺘﻪ &= #65251;ﺪﺑّﺮ ﻭ ﺍﺩﺍﺭﻩ ﮐﻨﻨ&= #65194;ﻩ ﺳﺎﻟﻚ ﻣﻴﮕﻮﺋ&#= 65268;ﻢ.ﮐﻪ ﺷﻬﻮﺩ ﺁﺧﺮ ﮐﻨ&= #65262;ﻧﻰ ﺍﻭ ﻣﻴﺘﻮﺍﻧﺪ &= #65169;ﺎﺷﺪ. ﻭ ﻳﺎ ﺩﺭ ﮐﺎﻣﻠ= ﺎﻥ ﺍﻟﻬﻰ'ﮐﻪ ﺷﻬﻮ&= #65193; ﺁﺧﺮ ﺁﻧﻬﺎ'ﺑﺨ&= #65212;ﻮﺹ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﻭ&= #65247;ﺎﻳﺖ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 65263;.ﮐﻪ ﺍﺯ ﺷﻬﻮﺩ ﻗﺎﺋ&= #65250; ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ'&= #65193;ﺭ ﺑﺎﺯﮔﺸﺘﮕﺎﻥ &#= 65169;ﺨﻠﻖ ﻣﻰ ﮔﻮﺋﻴﻢ.ﻭ ﺍ= ﻟﺒﺘﻪ ﻧﻪ ﻭﻟﺎﻳﺘﻬﺎ&#= 65263; ﻫﺮ ﻓﻘﻴﻪ ﺳﻔﻴ&= #65258; ﺳﻨّﻰ ﻳﺎ ﺷﻴﻌ&#= 65264; ﻭﺑﻬﺮ ﻧﺎﻡ ﺩﻳ&= #64405;ﺮ.ﮐﻪ ﺍﺩﻋﺎﻯ ﺩﻳﻦ ﻣ&= #65188;ﻤﺪ ﻣﻰ ﮐﻨﻨﺪ'ﮐﻪ ﺩ= ﺷﻤﻨﺎﻥ ﻣﺤﻤﺪ ﻭﮐﺎﻣﻠ&#= 65166;ﻥ ﻣﺤﻤﺪﻯ ﻫﺮ ﺯﻣ&= #65166;ﻥ ﻫﺴﺘﻨﺪ . ﻭ A= 169;ﺎﻟﺄﺧﺮﻩ ﺳﺘﺎﻳﺶ ﻧﺎﻇﺮ&#= 65165;ﻥ ﻫﺮ ﺃثر ﻫﻨﺮﻯ'&#= 65169;ﺨﻮﺩ ﻫﻨﺮﻣﻨﺪ ﺗﻮﺟ&#= 1617;ﻪ ﻧﺪﺍﺭﻧﺪ ﮐﻪ ﺳ&= #65176;ﺎﻳﺶ ﺷﻮﺩ. ﺑﻠﮑﻪ ﺍﺯ= ﺃثرﻫﻨﺮﻯ ﺳﺘﺎﻳﺶ ﻣﻴﮑﻨ&#= 65256;ﺪ.ﻭﻫﺮﮐس ﺑﺮﺣﺴﺐ ﺑﺮﺩﺍ&#= 65207;ﺖ ﻭ ﺍﺣﻮﺍﻟﻰ ﮐﻪ = ﺍﺯ ﻧﻈﺮ ﺩﺭ ﺃثر ﻫ&#= 65256;ﺮﻯﭘﻴﺪﺍ ﮐﺮﺩﻩ ﺍﺳﺖ ﻧﻈ&= #65198;ﻯ ﻣﻴﺪﻫﺪ. ﭘس ﺁث&#= 1575;ﺭ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻏ&#= 65268;ﺮ ﮐﺎﻣﻞ ﻭ ﻏﻴﺮ ﺍ= ﻟﻬﻰ'ﻭﺳﻴﻠﻪ ﺗﻌﻠﻴﻢ ﻣﻨﻔﻰ &= #65261; ﺍﻧﺤﺮﺍﻓﻰ ﺩﻳ&#= 64405;ﺮﺍﻥ </spa= n>ﻫﺴﺘﻨﺪ ﮔﺮʃ= 80;ﻪ ﻗﺼﺪ ﻫﺪﺍﻳﺖ ﻫ&= #65250; ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;.ﻭﻟﻰ ﻫﻨﺮﻣﻨﺪﺍﻥ ﺍ&#= 65247;ﻬﻰ ﺩﺭ ﻫﺮ ﺣﺎﻝ'ﻭ ﺩ= ;ﺭ ﻫﺮ ﺳﻄﺢ ﻧﺎﻇﺮ&= #65165;ﻥ ﻭ ﺷﻨﻮﻧﺪﮔﺎﻥ &= #65261;ﺧﻮﺍﻧﻨﺪﮔﺎA= 253; ﺧﻮﺩ' ﻧﻘﺶ ﺗﺮﺑ= ﻴﺖ ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ &= #65261; ﻧﻈﺮ ﺗﮑﺎﻣﻠﻰ &= #65197;ﺍ ﻣﻴﺪﻫﻨﺪ.ﭘس ﺧ&#= 65194;ﻣﺖ ﺑﺪﻳﮕﺮﺍﻥ ﻭﺣ&#= 65176;ﻰ ﺑﺎ ﻫﺪﺍﻳﺖ ﺧﺪ&= #65165;ﻭﻧﺪ ﺍﻧﺠﺎﻡ ﺩﺍﺩﻩ &= #65165;ﺳﺖ ﮐﻪ ﺩﻳﮕﺮﺍﻥ ﺭ&= #65165; ﻫﺪﺍﻳﺖ ﮐﺮﺩﻩ &= #65165;ﺳﺖ.ﻭ ﺁثاﺭ ﻫﻨﺮﻯ ﮐ= 5166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ'ﻧﺎﻇﺮﺍ&#= 65253; ﺧﻮﺩﺭﺍ'ﻧﻪ ﻓﻘ&= #65218; ﺃثر ﻫﻨﺮﻯ ﺗﻮ= 5183;ﻴﻪ ﻭ ﺳﺘﺎﻳﺶ ﺩﺍﺭ&= #65255;ﺪ'ﮐﻪ ﺑﺨﻮﺩ ﻫﻨﺮﻣﻨ&#= 65194; ﮐﺎﻣﻞ ﻧﻴﺰ ﺳﺘ&= #65166;ﻳﺶ ﻫﺎ ﺩﺍﺭﻧﺪ.ﺃﻫ&= #65246; ﻣﻌﺮﻓﺖ ﻭ ﺍﺳﺘ&= #65228;ﺪﺍﺩ'ﺣﺎﻓﻆ ﺷﻴﺮﺍﺯ ﺭﺍ ﺑﻴ&= #65208;ﺘﺮ ﺳﺘﺎﻳﺶ ﻣﻴﮑﻨ&#= 65256;ﺪ'ﮐﻪ ﻫﺸﺖ ﻗﺮﻥ ﺍﺳﺖ'= ﺑﺎ ﺍﺷﻌﺎﺭ ﻭ ﺣﮑﻤ&= #65176;ﻬﺎﻳﺶ'ﺗﺎ ﮐﻨﻮﻥ ﺯﻧﺪﮔﻰ &= #65251;ﻴﮑﻨﻨﺪ. ﮔﺮﭼﻪ ﻣﺨﺎﻟﻒ &= #65255;ﻈﺮ ﻣﺬﻫﺒﻴﻮﻥ ﻗﺸ&#= 65198;ﻯ ﺳﻨّﻰ ﻳﺎ ﺷﻴﻌ&#= 65264;' ﻓﺮﺍﻭﺍﻥ ﻣﻄﻠﺐ ﮔﻔﺘﻪ ﺍ&= #65203;ﺖ. ﻭﻟﻰ ﻣﺴﻠﻤﺎﻧ&#= 65166;ﻥ ﮐﻪ ﺗﺼﻮﺭﺍﻳﻤ&#= 65166;ﻥ ﺩﻳﻨﻰ ﺩﺍﺭﻧﺪ'&= #65259;ﻤﭽﻨﺎﻥ ﮔﻔﺘﻪ ﻫﺎﻯ ﺣﺎ&= #65235;ﻆ ﺭﺍ ﺑﺮﺣﺴﺐ ﺑﺮ&= #65193;ﺍﺷﺖ ﺧﻮﺩ ﻣﻰ ﻓﻬﻤﻨ&= #65194;'ﻭﺭﺍﺿﻰ ﻫﺴﺘﻨﺪ.ﻭﮔﻮﺋ&#= 65264; ﺍﻭﺭﺍ ﻓﺮﺷﺘﻪ&#= 65165;ﻯ ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺧ&= #65262;ﺩ ﻣﻴﺪﺍﻧﻨﺪ.ﮐﻪ &= #65259;ﻤﻴﺸﻪ ﺯﻧﺪﻩ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭ ﻟﺬﺍ ﺗﻘﺪس ﺍ&= #65247;ﻬﻰ ﺣﺎﻓﻆ ﺷﻨﺎﺳﺎ&#= 65253; ﻣﻄﺮﺡ ﺍﺳﺖ.ﻭ ﻧ= ﻪ ﺁثاﺭ ﺍﻭ ﮐﻪ ﺷ&#= 65166;ﻳﺪ ﺩﺭ= ﺯﻣﺎﻧ= ;ﻰ ﻫﻢ ﺑﻬﺘﺮ ﺍﺯ ﺷ= ﻌﺮ ﺣﺎﻓﻆ ﺍﺯ ﺍﻭﻟ&= #65268;ﺎﻯ ﺑﻌﺪﻯ ﺍﺭﺍﺋﻪ &= #64404;ﺮﺩﺩ.ﻭ ﺳﺘﺎﻳﺶ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺍﺯ ﺁثاﺭ ﺗﻨﺰ= 5267;ﻞ ﺷﺪﻩ ﮐﺎﻣﻠﺎﻥ &= #65251;ﻴﺒﺎﺷﺪ. ﻭ ﻫﻨﻮﺯ ﺍﺯ ﺣﻘ= ﻴﻘﺖ ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ &= #65261;ﻧﻮﻉ ﻓﮑﺮ ﻭ ﺍﺣﻮﺍﻝ = ﺍﻭ ﺍﻃﻠﺎﻉ ﻧﺪﺍﺭ&#= 65255;ﺪ.ﻟﺬﺍ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺭﺍ ﺍﺯ ﻋﻮﺍﻟﻢ = ﺍﻟﻬﻰ ﻣﻴﺪﺍﻧﻨﺪ.ﻭﮔ&#= 65166;ﻫﻰ ﻣﺴﺤﻮﺭ ﻭ ﺗﺤﺖ = ﺗﺄثیر ﻓﺮﺷﺘﮕﺎﻥ ﻭ ﺑ&= #65198;ﺧﻰ ﺩﻳﻮﺍﻧﻪ</sp= an> &#= 65261; ﻣﺠﻨﻮﻥ ﻭﻣﺠﺬﻭﺏ ﻣﻰ ﺧ&= #65262;ﺍﻧﻨﺪ .<o:p></o:p> ﭘس ﻫﻨﺮ= ﺍﺯ ﺟﻬﺘﻰ ﺟﺪﺍ ﺍﺯ = ﻫﻨﺮﻣﻨﺪ ﻧﻴﺴﺖ'ﻭ ﺍﺯ ﺟﻬ= ﺘﻰ ﻫﻨﺮ ﻭ ﺃثر ﻫﻨ&#= 65198;ﻯ ﺟﺪﺍ ﺍﺯ ﻫﻨﺮﻣ&= #65256;ﺪ ﻧﻤﻴﺒﺎﺷﺪ.ﺑﺴ&#= 65176;ﻪ ﺑﺎﻳﻨﮑﻪ ﺁﻟﻮ&#= 65193;ﮔﻰ ﺭﻭﺍﻥ ﻫﻨﺮﻣﻨ&#= 65194;'ﺃﺻﻞ ﺍﻟﻬﺎﻡ ﻫﻨﺮﻯ &= #65259;ﻨﺮﻣﻨﺪ' ﭼﻪ ﺑﺎﺷﺪ.ﻳﺎ ﭘ= ﺎﻙ ﺭﻭﺍﻥ ﺒﺎﺷﻨﺪ.&= #65261; ﻣﺸﺎﺭﮐﺖ ﻣﺮﺍ&#= 65175;ﺐ ﺍﻟﻬﻰ ﺭﺍ'ﺩﺭ ﮐ= ﺎﺭ ﺗﻔﮑّﺮ ﻭ ﺍﺣﻮ&#= 65165;ﻝ ﻭ ﺍﻋﻤﺎﻝ ﻭ ﮔﻔ= ﺘﺎﺭ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﺪﺍﻧﻴﻢ'ﮐﻪ ﮔ&= #65262;ﺋﻰ ﺃثر ﺟﺪﺍ ﺍﺯ ﻫ&#= 65256;ﺮﻣﻨﺪ ﺍﺳﺖ.ﻭ ﺣﺘﻰ ﻋﻨ= ﻮﺍﻥ ﺧﺪﺍﻭﻧﺪ'ﺑﺎ ﺻ&= #65236;ﺖ ﺩﺍﺧﻞ ﻫﺴﺘﻰ'ﻭ&= #65191;ﺎﺭﺝ ﺍﺯ ﻫﺴﺘﻴﻬﺎ ﺩ&= #65197; ﺧﻮﺩ ﺍﻧﺴﺎﻥ'ﮐ&= #65258; ﺿﻤﻦ ﻫﺴﺘﻰ ﻫﺎ = ﺍﺳﺖ.ﭘس ﻳﻚ ﺗﺠﻠّﻰ ﺍﺯ &= #65187;ﻘﺎﻳﻖ ﺍﻟﻬﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﭼﻮﻥ ﺑﻤﺮﺍﺗﺐ &= #65207;ﻬﻮﺩ ﺑﺮﺗﺮ ﺑﺮﺳﺪ ﺍ&= #65247;ﻬﻰ ﺗﺮ ﺷﺪﻩ ﺍﺳﺖ'ﻭ= ﺻﻔﺖ ﺧﺪﺍ ﺩﺍﺧﻞ ﺩﺭ = ﺫﺍﺕ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ'&= #65261;ﺣﺘﻰ ﺩﺭ ﺭﻭﺍﻥ</s= pan> &#= 65261; ﻓﮑﺮ ﻭﮔﻔﺘﺎﺭ ﻭ ﺗﻦ = ﺍﻧﺴﺎﻥ'ﺣﻀﻮﺭ&#= 65263; ﺍﻟﻬﻰ ﺑﻨﺎﻡ ﻃ&= #65170;ﻴﻌﺖﻫﺴﺖ.ﻭﻧ= 5268;ﺰ ﻫﻨﺮﻣﻨﺪ ﺑﺎ ﺁ&= #65247;ﻮﺩﮔﻴﻬﺎﻯﺨA= 262;ﺩ ﻫﻨﺮﻧﻤﺎﺋﻰ ﻣ&#= 65268;ﮑﻨﺪ'ﻭ ﺑﺎ ﻋﻨﻮﺍﻥ ﺍﻟ&= #65192;ﺎﺭﺝ'ﮐﻪ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ'&= #65169;ﺎﺯ ﻃﺮﻳﻖ ﺯﻧﺪﮔﻰ &= #65197;ﻭﺣﻰ ﻭﺩﺍﺧﻞ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺍﻋﻤﺎﻝ ﺃثر ﻣ= 5268;ﻨﻤﺎﻳﺪ.ﻭﻟﺬʋ= 65; ﻣﻰ ﮔﻮﺋﻴﻢ'ﮐﻪ = ﺧﺎﺭﺝ ﺍﻧﺴﺎﻥ ﻣﺤﻴﻄ&#= 1740; ﻮﺍﻗﻌﻰ ﺍﺳﺖ.ﻭ&= #65191;ﻮﺩ ﺍﻧﺴﺎﻥ هم ﭽﻨ= 5166;ﻥ ﻏﺮﻕ ﻣﺤﻴﻂ ﺧﺎ&= #65197;ﺟﻰ ﻣﺎﺩﻯ ﻭ ﻣﺤﻴﻂ = ﺩﺍﺧﻠﻰ ﺭﻭﺣی ﻤﻴﺒﺎﺷ= 5194;. ﻭﺧﺪﺍﻭﻧﺪ ﻭﺭ&#= 65261;ﺡ ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣ&#= 65264;'ﺍﺯ ﺩﺭﻭﻥ ﺍﻭ ﺑﺪﺍ&= #65191;ﻞ ﺑﻴﺮﻭﻥ ﺍﺳﺖ. ﻳ= ﻌﻨﻰ ﺑﻴﺮﻭﻥ ﺍﺯ ﺃﻧ&= #65194;ﺭﻭﻥ ﺍﺯ ﺩﺍﺧﻞ ﻣﺤﻴ&= #65218;. ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﻗ&= #65212;ﺪ ﺭﺳﻴﺪﻥ ﺑﺂﻥ ﺭ&= #65165; ﺩﺍﺭﻧﺪ.ﻭﺗﺰﮐ&#= 65268;ﻪ ﻧﻔس ﺩﺭ ﺗﺨﻠﻴ&#= 65258; ﻭ ﺗﺤﻠﻴﻪ'ﺑﻘﺼ&= #65194; ﺭﺳﻴﺪﻥ ﺑﻴﻚ ﺳ&= #65220;ﺢ ﺍﺯ ﺍﻳﻦ ﺑﻴﺮﻭ&= #65253; ﺃﻧﺪﺭﻭﻥ ﺍﺳﺖ.&= #64400;ﻪ ﺩﺭ ﻧﻮﻉ ﺑﺸﺮﻯ'= ﺳﺎﻟﮑﺎﻥ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65260;ﻔﺖ ﻃﺒﻘﻪ ﺗﻮ ﺩﺭ ﺗ= ﻮ ﻭﻣﺘﺪﺍﺧﻞ'ﮐﻪ &= #65169;ﻴﺮﻭﻥ ﺍﺯ ﺃﻧﺪﺭﻭﻥ هم اﺯ ﺩﺍﺧل هستند' ﺑﻬﻔﺖ ʌ= 27;ﺎﻟﻢ ﺍﻟﻬﻰ ﻭﻣﺮﺍﺗ&#= 65168; ﺷﻬﻮﺩﻯ ﻭﺁﻳﻨ&#= 65194;ﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ'&= #65259;ﺮﮐس ﻣﻴﺘﻮﺍﻥ ﺭﺳﻴ&#= 65194; ﮐّﻪ ﺳﺎﻟﮑﺎﻥ &#= 65251;ﻴﺮﻭﻧﺪ'ﻭﮐﺎA= 251;ﻠﺎﻥ ﺍﻟﻬﻰ ﺭﺳﻴﺪﻩ&#= 65165;ﻧﺪ. ﻭ ﺑﺎﺯﮔﺸﺖ ﺑﺨ&= #65248;ﻖ ﺁﻧﺎﻥ ﮔﻮﺋﻰ ﻣ&= #65262;ﺟﻮﺩﻯ ﺍﻟﻬﻰ ﻧﻴﺰﻫﺴ&#= 65176;ﻨﺪ.ﮐﻪ ﺍﻳﻦ ﻫﻤﺎﻧﻰ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﺩﺍﺭﻧﺪ.ﻭﺗﺎﺯ&#= 65255;ﺪﻩ ﻫﺴﺘﻨﺪ.ﺑﺮﺍﻯ &= #64380;ﻨﺪ ﺳﺎﻟﻚ ﺧﻮﺩ ﺣﻴ&= #65262;ﺍﻧﻰ ﻣﻴﮑﻨﺪ.ﮐﻪ ﺭﺏ&= #1617; ﺍﻭﻝ ﺣﺴﻴﻨﻰ ﺍ&= #65199; ﭘﻨﺞ ﻧﺎﻡ ﺁﻝ ﻋ= ﺒﺎ'ﺍﺻﻄﻠﺎﺡ ﻃﺮﻳﻘﺖ ﻣﺤﻤﺪ&#= 65263; ﺑﺮﺍﻯ ﭘﻨﺞ ﺷﻬ&= #65262;ﺩ ﻣﻘﺪﻣﺎﺗﻰ'ﻭ ﺣ&= #65182; ﻫﺎﻯ ﻋﻤﺮﻩ ﻗﺒ&= #65246; ﺍﺯ ﺣجّ ﺃﮐﺒﺮ &#= 65255;ﻮﺭ ﻗﺎﺋﻢ ﺍﻃﻠﺎﻕ &= #65207;ﺪﻩ ﺍﺳﺖ.ﭘﻴﺮ ﮐﺎﻣ&= #65246; ﺑﻤﻌﺮﻓﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ'ﺣﺴﻴﻨﻰ ﺯﻧﺪﻩ ﺑﺮﺍﻯ ﭼ&= #65256;ﺪ ﺳﺎﻟﻚ ﺍﻭ ﺍﺳﺖ.= ﻭ ﮔﺮﭼﻪ ﺩﺭ ﻭﺍﻗ&= #65226; ﻣﺤﻤﺪﻯ ﺯﻧﺪﻩ'&= #65261; ﺣﺘﻰ ﻗﺎﺋﻢ ﺭﻭ&= #65185; القُدُس ﻣﺠﺴ&= #1617;ﻤﻰ ﺩﺭ ﺟﻬﺎﻥ'ﺑﺮﺍ&= #65263; ﺳﺎﻟﮑﺎﻧﺶ ﻣﻴ&#= 65170;ﺎﺷﺪ ﻳﻌﻨﻰ ﭘﻴﺮ ﻗﺎ&= #65163;ﻢ ﻭ ﺍﻣﺎﻡ ﺯﻣﺎﻥ = ﭼﻨﺪ ﺳﺎﻟﻚ ﺍﺳﺖ'ﻭﻧ&= #65258; ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﮐﻪ ﺍﻣﺎﻣﺖ ﮐﻨ&= #65194;. ﺍﻣﺎﻡ ﺍﻭﻡ ﮐﺮ&= #65193;ﻩ ﻭﻫﻮﻡ ﻧﻤﻮﺩﻩ &= #65261;ﺑﺮﻫﻤﻦ ﺷﺪﻩ ﺍﻣّﻰ'ﻳﻌ&#= 65256;ﻰ ﮐﺎﻣﻠﻰ ﺍﻟﻬﻰ &= #65261;ﺍﺻﻞ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65187;ﺪ ﺃﮐثر ﺑﻌﺮﺵ ﺭ= 5187;ﻤﺎﻥ ﺗﺎﻧﻮﺑﺖ ﺑﻌث= 578; ﻭﺑﺎﺯﮔﺸﺖ ﺑﺨ&#= 65248;ﻖ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65193;ﺭ۵۵ ﻗﺮ= 5253; ﺩﻳﮕﺮ ﺑﺮﺳﺪ. ﮐﻪ ﺁﺧﺮ= ﻳﻦ ﮐﺎﻣﻞ ﻣﺤﻤﺪﻯ &= #65261; ﺍﻭﻟﻴﻦ ﻣﻬﺪﻭ&#= 65263; ﺍﺳﺖ'ﮐﻪ ﮐﺎﺷﻒ = ﻧﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻭ&#= 65187;ﺘﻰ ﻋﺮﺵ ﺭﺏّ ﺑﺮﺗ&#= 65198; ﺍﺯ ﺭﺣﻤﺎﻥ ﺧﻮ&= #65165;ﻫﺪ ﺑﻮﺩ.ﻭ ﻣﺮﺍﺗﺐ = ﺷﻬﻮﺩﻯ ﺳﺎﻟﮑﺎﻥ'ﭼﻨﺎ&#= 65253; ﺻﺤﻨﻪ ﻫﺎ ﻭ ﻣﻈ= ﻬﺮ ﺯﻳﺒﺎ ﺩﺍﺭﻧﺪ.&= #64400;ﻪ ﺷﺎﻫﺪ ﺁﻥ ﺣﻴﻒ = ﻣﻴﺪﺍﻧﺪ'ﮐﻪ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﻧﻘّﺎﺷﻰ ﻧﻤﺎ= 5267;ﻨﺪ.ﻭ ﻳﺎ ﺑﻴﺎﻥ ﻣﻨ<s= pan lang=3DAR-SA>ﻄﻘﻰ ﺍﺣﻮﺍʌ= 45; ﺧﻮﺩ ﺑﻨﻤﺎﻳﻨﺪ.ﻭﻳ&#= 65166;ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﺗﻨﺰ&#= 65267;ﻞ ﻣﻨﻄﻘﻰ ﮐﻨﺪ.ﮐ&= #65258; ﮔﻔﺘﻪ ﺍﻧﺪ ﺷﻨ&= #65268;ﺪﻥ ﮐﻰ ﺑﻮﺩ ﻣﺎﻧﻨ&= #65194; ﺩﻳﺪﻥ'ﮐﻪ ﻫﻤﻪ = ﺑﺎﻳﺪ ﺳﻠﻮﻙ ﮐﻨﻨﺪ ﻭ = ﺑﺒﻴﻨﻨﺪ.<o:p></o:p> ﺑﻨﻈﺮ ﻟ= ;ﺎﻟﻮ ﺩﺭ ﺭﺍﺑﻄﻪ ﻫﻨ&= #65198; ﺑﺎ ﺯﻧﺪﮔﻰ' ﺑﺮ= ﺍﺳﺎس ﻳﻚ ﻓﻠﺴﻔﻪ ﺗﻌ&= #65170;ﻴﺮﻯ ﻭﺑﻴﺎﻧﻰ'ﮐﻪ ﺩ&= #65197; ﺍﻳﻦ ﻓﻠﺴﻔﻪ'ﺑ&= #65240;ﻮﻝ ﮐﺮﻭﭼﻪ &#= 65261;ﻇﻴﻔﻪ ﺃثر ﻫﻨﺮﻯ' ﺗﻌ&#= 65170;ﻴﺮﻯ ﺍﺯ ﺑﻴﺎﻥ ﺷﺨﺼ&= #65268;ﺒّﺖ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ.&= #65261; ﺍﮔﺮ ﻫﻨﺮﻣﻨﺪ &= #65193;ﺭ ﮐﺎﺭ ﺗﻨﺰﻳﻞ ﻫ&= #65256;ﺮﻯ ﺁﻧﭽﻪ ﻓﮑﺮ ﻣﻴ&= #64401;ﻨﺪ'ﻭ ﺫﺍﺕ ﺍﻭ ﺑﺎﻋث &= #65207;ﺪﻩ'ﮐﻪ ﺭﻳﺎﮐﺎﺭﻯ ﻭ ﺗ&= #65224;ﺎﻫﺮ ﺑﺮ ﺧﻠﺎﻑ ﻭﺍﻗ&= #65226; ﻓﮑﺮ ﺧﻮﺩ ﻫﻨﺮ&= #65255;ﻤﺎﺋﻰ ﮐﺮﺩﻩ ﺑﺎﺷﺪ' ﻧ= ﻤﻰ ﺗﻮﺍﻧﺪ ﻣﺒﻴّ= 5254; ﺫﺍﺕ ﺭﻭﺣﻰ ﻭ ﻓ= ﮑﺮﻯ ﻭ ﺷﺨﺼﻴﺖ ﺭﻭﺍ&= #65255;ﻰ ﺧﻮﺩ ﺑﺎﺷﺪ.ﮐﻪ = ﺭﻭﺍﻥ ﮐﺎﻭﺍﻥ ﻧﻴﺎﺯ &= #65193;ﺍﺭﺩ. ﻭﻟﻰ ﺩﺭ ﺑﻴﻤﺎ&= #65197;ﺍﻥ ﺭﻭﺍﻧﻰ ﻫﺮ ﺑﻴ&= #65166;ﻧﻰ ﮐﻪ ﺑﮑﻨﻨﺪ'ﻣﻨ&= #65228;ﮑس ﮐﻨﻨﺪﻩ ﺻﺎﺩﻕ &= #65165;ﺯ ﺍﺣﻮﺍﻝ ﺁﻧﺎﻥ &= #65259;ﺴﺖ. ﺯﻳﺮﺍ ﺭﻳﺎﮐﺎ&#= 65197;ﻯ ﻭ ﻧﻘﺶﺑﺎﺯﻯ ﻧ&= #65252;ﻰ ﮐﻨﻨﺪ.ﻭ ﮐﺎﻣﻠ&= #65166;ﻥ ﺍﻟﻬﻰ ﺩﺭ ﺑﻴﺎ&= #65255;ﺎﺕ ﻋﻘﻠﻰ ﻭ ﻫﻨﺮﻯ = ﺧﻮﺩ ﺫﺍﺕ ﭘﺎﻙ ﺧﻮﺩ = ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﻨ&#= 65194;'ﮐﻪ ﺑﺪﻭﺭ ﺍﺯ ﺭﻳﺎ&= #64400;ﺎﺭﻯ ﻭ ﺩﺭﻭﻍ ﻣﺪﺍﻭ&= #65249; ﻫﺴﺘﻨﺪ ﻭ ﻫﻨﺮ&= #65251;ﻨﺪﺍﻥ ﻣﺎﺩﻯ'ﺍﮐثرﺍ = 5169;ﺮﺍﻯ ﺑﺎﺯﺍﺭ ﻭﮐﺴﺐ &= #64344;ﻮﻝ ﺷﺨﺼﻴّﺖ ﮐﺎﺫ= 5169;ﻰ ﺍﺯ= ﺧﻮﺩ ᥽= 5;ﺸﺎﻥ ﻣﻴﺪﻫﻨﺪ.ﻭ ﺗﻌ&= #65170;ﻴﺮ ﻫﻨﺮﻯ ﺑﻬﺮ ﺷﮑ&= #65248;ﻰ ﮐﻪ ﺻﻮﺭﺕ ﮔﺮﻓ&= #65176;ﻪ ﺑﺎﺷﺪ'ﺑﺴﺘﻪ ﺑ&= #65166;ﻳﻦ ﺍﺳﺖ ﮐﻪ ﻫﻨﺮﻣ&= #65256;ﺪ ﭼﻘﺪﺭ ﺍﺯﺯﻧﺪ&#= 64404;ﻰ ﺩﻭﺭ ﺑﺎﺷﺪ.ﻭﭼ&= #65240;ﺪﺭ ﻧﻔﻌﻰ ﺩﺭﺗﺠﺮ&#= 65267;ﺪ ﺧﻮﺩ ﺍﺯ ﻣﺎﺩﻳ&= #65166;ﺕ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ &= #65175;ﺎ ﺍﻭﺭﺍ ﻫﻨﺮﻣﻨ&#= 65194; ﮐﺎﺫﺏ ﺑﺨﻮﺍﻧ&#= 65268;ﻢ ﮔﺮﭼﻪ ﺻﺪﻕ ﻭ ﺑ= ﻴﺎﻥ ﺁﻧﻬﺎ ﺑﺎﺯ ﺩﺭ&= #65203;ﺖ ﻧﻴﺴﺖ. ﭼﻮﻥ ﺁﻟ= ﻮﺩﮔﻰ ﺑﻌﻘﺪﻩ ﻫﺎﻯ ﺭ&= #65261;ﺍﻥ ﺧﻮﺩ ﺩﺍﺭﻧﺪ. ﺩ= ﺭ ﺻﺪﻕ ﺁﻧﺎﻥ ﮐﺬ&= #65167; ﻧﻬﻔﺘﻪ ﺍﺳﺖ'ﻭ&= #65191;ﻮﺩ ﺧﺒﺮ ﻧﺪﺍﺭﺩ.ﻭ = ﺻﺎﻟﺖ ﮐﺎﺭ ﺳﺎﻟﮑﺎﻥ &= #65261; ﺍﻭﻟﻴﺎﻯ ﮐﺎﻣ&#= 65246; ﺍﻟﻬﻰ'ﺑﺨﺎﻃﺮ &= #64344;ﺎﮐﺴﺎﺯﻯ ﻧﺴﺒﻰ ﺭﻭﺍﻥ ﺧ&= #65262;ﺩ ﻭﺟﻮﺩ ﺩﺍﺭﺩ.ﮔ&= #65198;ﭼﻪ ﻫﻨﻮﺯ ﺑﻤﻄﻠﻖ &= #65165;ﺻﺎﻟﺖ ﺧﻮﺩ ﻧﺮﺳﻴﺪﻩ &= #65169;ﺎﺷﻨﺪ.ﮐﻪ ﺩﺭ ﻓﺼﻮﻝ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ'&= #65165;ﻳﻦ ﺍﺻﺎﻟﺘﻬﺎ ﻭﺗ&#= 65228;ﺒﻴﺮﺍﺕ ﻫﻨﺮﻯ ﻭﻓﮑﺮﻯ &= #65153;ﻧﻬﺎ ﺍﺻﺎﻟﺖ ﺑﻴﺸﺘ&#= 65198; ﻭ ﻧﺰﺩﻳﮑﺘﺮ ﺑ&= #65192;ﺪﺍﻭﻧﺪ ﺩﺍﺭﻧﺪ . ﻟﺬﺍ ﻧ= ;ﻤﻴﺘﻮﺍﻥ ﮔﻔﺖ ﮐﻪ ﻫﻨﺮ ﻋ= ﻴﻦ ﺯﻧﺪﮔﻰ ﺍﺳﺖ.ﭼ&= #65258; ﺯﻧﺪﮔﻰ ﻣﺎﺩﻯ'&= #64400;ﻪ ﻫﻨﺮﻣﻨﺪ ﺑﺎ ﺁ&= #65253; ﺩﺭ ﺍﻣﺎﻧﺖ ﻧﻴ&= #65204;ﺖ'ﻭ ﻣﻨﺎﻓﻊ ﻭﻭﺍﺑ&#= 65204;ﺘﮕﻰ ﻫﺎﻯ ﺧﻮﺩﺭﺍ ﻭ&= #65165;ﺭﺩ ﻣﻴﮑﻨﺪ.ﻭﻟﻰ ﺍ&= #65199; ﺯﻧﺪﮔﻰ ﺣﻘﻴﻘ&#= 65264; ﻭ ﺍﻟﻬﻰ'ﮐﻪ ﺍﻳ= ﻨﺎﻥ ﺩﺭ ﺳﻄﺢ ﻣﻘﺎﻡ = ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩ ﻫﻨ&= #65198;ﻧﻤﺎﺋﻰ ﻣﻴﮑﻨﻨﺪ.ﮐﻪ ﮐ&= #65166;ﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺍﺯ ﺍﻳﻦ = ﻟﺤﺎﻅ ﻫﻨﺮﺷﺎﻥ ﻧﺰﺩ&#= 65267;ﻚ ﺗﺮ ﺑﺰﻧﺪﮔﻰ ﺩ&= #65197;ﺳﺖ ﻭ ﺍﻟﻬﻰ ﺁﻧﺎﻥ = ﻣﻴﺒﺎﺷﺪ. ﺍﮔﺮ ﻫﻨﺮ ﻋﻴﻦ = ﺯﻧﺪﮔﻰ ﻧﻴﺴﺖ ﻭﻟﻰ ﺩﺭ = ﻫﻨﺮ ﺯﻧﺪﮔﻰ ﺭﺍ ﺑﺪ&= #65197;ﺟﺎﺗﻰ ﻣﻴﻴﺎﺑﻴﻢ. ﻫﻨ&= #65198;ﻣﻨﺪ ﻏﻴﺮ ﺍﻟﻬﻰ ﺯﻧ&= #65194;ﮔﻰ ﺭﺍ ﺑﻬﺘﺮ ﺁﻟﻮ&= #65193;ﻩ ﺑﺮﻭﺍﻥ ﺧﻮﺩ ﺗ&= #65268;ﺮﻩ ﻭﺗﺎﺭﻳﻚ ﻣﻴﮑ&#= 65256;ﺪ ﮐﻪ ﺳﺎﻟﮑﺎﻥ ﺑ&= #65192;ﺼﻮﺹ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺑﻴﺸﺘﺮ ﺩﺭﻙ ﺯ&= #65255;ﺪﮔﻰ ﻭ ﺍﺭﺍﺋﻪ ﻫﻨﺮ&= #65263; ﻭ ﺑﻴﺎﻧﻰ ﺧﻮﺩ&= #65197;ﺍ'ﺻﺎﺩﻗﺎﻧﻪ ﺗﺮ ﺍﺩﺍﻣﻪ ﻣﻴ&= #65194;ﻫﻨﺪ.ﺯﻳﺮﺍ ﺍﻳﻨﺎﻥ ﻧﻪ ﻓﻘ&= #65218; ﻣﺎﻧﻨﺪ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺯﻳﺒﺎﺋﻰ ﻣﻮ ﺭ&= #65165; ﻣﻴﺒﻴﻨﻨﺪ'ﮐﻪ &= #65203;ﺎﻟﮑﺎﻥ ﺣﺘﻰ ﭘﻴﭽﺶ ﻣﻮ = ﺭﺍ ﻣﻴﺒﻴﻨﻨﺪ. ﻭ ﮐ= ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ'ﻋﺎﻗﺒﺘ&#= 65260;ﺎﻯ ﺁﻳﻨﺪﻩ ﺻﺎﺣﺐ &= #65165;ﻳﻦ ﮔﻴﺴﻮﺍﻥ ﭘﺮ ﭘ&= #65268;ﭻ ﻭ ﺧﻢ ﺭﺍ ﻣﻰ ﺑﻴ= ;ﻨﻨﺪ. ﻭ ﻳﺎ ﺁﻳﻨﺪﻩ ﻫ= ﺎﻯ ﺑﻬﺘﺮ ﻧﻮﻋﻰ ﻭ = ﻳﺎ ﺑﺪﺗﺮ ﻧﻮﻋﻰ'ﺍ&= #65267;ﻦ ﺯﻳﺒﺎﺋﻴﻬﺎ ﺭ&#= 65165; ﻣﻰ ﺑﻴﻨﻨﺪ.ﮐﻪ = ﺧﻮﺩﺷﺎﻥ ﻣﺴﺖ ﻭ ﺑﻰ ﺧﺒﺮ= ﻫﺴﺘﻨﺪ.ﺑﺨﺼﻮ&= #65209; ﺯﻧﺪﮔﻰ ﻧﻮﻉ ﻓ&= #65262;ﻕ ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ &= #65197;ﻭﺡ ﺻﺎﺣﺐ ﺍﻳﻦ ﮔﻴ&= #65204;ﻮﺍﻥ'ﮐﻪ ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍ&#= 65169;ﺮ ﻋﻘﻞ ﻭ ﭘﺎﮐﻰ ﺭ= ﻭﺍﻥ ﺩﺍﺭﻧﺪ ﭘس ﭼﻪ &= #65199;ﻳﺒﺎﺋﻰ ﻫﺎ ﺩﺭﺻﻮﺭﺕ ﻭ = ﺳﻴﺮﺕ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺯﻳ= ﺒﺎﺋﻰ ﺍﻧﺴﺎﻥ ﺑﺸﺮﻯ &= #65193;ﺭ ﺑﺮﺍﺑﺮ ﺁﻧﻬﺎ'&= #64380;ﻮﻥ ﺗﻔﺎﻭﺕ ﺯﻳﺒﺎ&#= 65163;ﻰ ﺻﻮﺭﺕ ﻭ ﺳﻴﺮﺕ = ﻧﻮﻉ ﻣﻴﻤﻮﻥ ﺑﺎ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺍﺳﺖ'ﻭ ﺑ= ﻠﮑﻪ ﺑﻴﺸﺘﺮ. ﭘس ﺯﻧ&= #65194;ﮔﻰ ﺑﻬﺘﺮ ﺭﺍ ﺩﻳﮕ&= #65198;ﺍﻥ'ﺩﺭ ﻣﻠﺎﺣﻈﻪ ﺁثاA= 197; ﻫﻨﺮﻯ ﺍﻭﻟﻴﺎ&#= 65263; ﺍﻟﻬﻰ'ﺯﻳﺒﺎﺗ&#= 65198; ﻭ ﭘﺮﺣﮑﻤﺖ ﺗﺮ = ﻣﻴﻴﺎﺑﻨﺪ.ﮐﻪ ﺣﺘﻰ ﻣﺸﮑﻠﺎﺕ &= #65193;ﻧﻴﺎ ﺭﺍ ﭼﻮﻥ ﺩﺍﺭﻭ&= #65163;ﻰ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩ ﻭﺩ&= #65267;ﮕﺮﺍﻥ ﻣﻴﺪﺍﻧﻨﺪ.ﻭ ﻟ&= #65196;ﺍ ﺳﺎﻟﮑﺎﻥ ﺑﻠﺎ&#= 65267;ﺎ ﻭ ﻓﺘﻨﻪ ﻫﺎ ﻭ ﺍ= ;ﻣﺘﺤﺎﻧﺎﺕ ﭘﺮ ﻣﺤﻨﺖ ﺳﻠﻮ&= #64400;ﻰ ﺧﻮﺩﺭﺍ'ﮐﻪ ﺧﺎ&= #65209; ﺁﻧﺎﻥ ﺍﺯ ﺧﺪﺍ = ﺭﺳﻴﺪﻩ ﺑﺎ ﺻﺒﻮﺭﻯ ﻭ ﺍ= ﻣﻴﺪ ﻭ ﻫﺰﺍﺭﺍﻥ ﺑﺎ&= #65197; ﺳﭙﺎس ﻧﻴﺰ ﺑﺮ&#= 65165;ﻯ ﺑﻠﺎﻳﺎﻯ ﺳﺨﺖ&#= 65175;ﺮ ﺩﺍﺭﻧﺪ. ﺯﻳﺮﺍ = ﺗﺰﮐﻴﻪ ﻧﻔس ﻋﻤﻴﻖ ﺗﺮ &= #65261; ﺳﺮﻳﻌﺘﺮ ﺧﻮﺍ&#= 65259;ﻨﺪ ﺩﺍﺷﺖ.ﻭ ﺍﻳﻦ ﺳ= ﺮﻧﻮﺷﺘﻬﺎﻯ ﻫﻔﺘﮕﺎﻧﻪ ﺳﺎ&#= 65247;ﮑﺎﻥ'ﻫﺮﻳﻚ ﺑﺎ ﻫﺮ ﺷﻬﻮﺩ ﺗ= ﺎﺯﻩﺍﻯ ﻟﺎﺯﻡ ﻭ ﺿﺮﻭﺭ&= #65263; ﺑﺮﺍﻯ ﺧﻮﺩ ﻣﻴ&= #65194;ﺍﻧﻨﺪ. ﭘس ﮔﻠﻪ ﻭﻧﺎﻟ&#= 65258;ﺍﻯ ﻫﻢ ﻧﺪﺍﺭﻧﺪ.ﺁ&= #65255;ﮕﺎﻩ ﺩﺭ ﺣﺪّ ﮐﻔﺎﻳ&#= 65174; ﺍﺯ ﻧﻈﺮ ﺩﺍﻭﺭ&= #65263; ﺍﻟﻬﻰ ﮐﻪ ﺧﺎﺹ = ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ' ﭘﺎﮐﺴﺎﺯ = ﺭﻭﺍﻥ ﺷﺪﻩ'ﮐﻪ ﺑﺸﻬﻮ&= #65193; ﺑﺮﺗﺮﻯ ﻣﻴﺮﺳ&#= 65256;ﺪ.ﺑﺨﺼﻮﺹ ﮐﻪ ﺑﺸﻬﻮﺩ ﺁﺧ&= #65198; ﺭﻭﺡ القُدُس = ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ.ﺁﻧﮕﺎ&#= 65257; ﺍﻟﻬﺎﻣﺎﺕ ﻟﺪ&#= 65255;ّﻰ ﺍﻳﻦ ﺷﺎﻫﺪ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198;'ﺭﺍﻫﻨﻤﺎﻯ ﺑﻬﺘﺮﻯ ﺩﺭ ﺑﻴ&= #65166;ﻥ ﻭ ﻫﻨﺮﻧﻤﺎﺋﻰ &= #65211;ﺎﺩﻗﺎﻧﻪ ﻭﻋﻤﻴﻖ ﺗﺮ ﺁﻧ&= #65166;ﻥ ﺍﺳﺖ.ﮐﻪ ﺗﻨﺰﻳ&= #65246; ﻣﻨﻄﻘﻰ ﻭ ﺑﻴﺎ&= #65255;ﻰ ﺭﺳﺎﺗﺮ' ﻭ ﺑﺮﺍ= ﻯ ﺳﻄﻮﺡ ﻋﻘﻠﻰ ﺑ&= #65268;ﺸﺘﺮﻯ ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭ&= #65247;ﻰ ﺍﻧﺴﺎﻧﻬﺎﻯ ﻏ&#= 65268;ﺮ ﺍﻟﻬﻰ'ﺣﺘﻰ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﺩﺭ ﺳﻄﺢ ﻣﻘﺎﻡ = ﺭﻭﺣﻰ ﺧﻮﺩﺭﺍ ﺑﺪﺭﺳ&#= 65176;ﻰ ﺑﻴﺎﻥ ﻧﻤﻰ ﮐﻨ&= #65256;ﺪ.ﻭ ﻋﺎﺩﺕ ﻣﻴﮑﻨﻨ&#= 65194; ﮐﻪ ﺑﻴﺎﻥ ﻧﮑﻨ&= #65256;ﺪ.ﺯﻳﺮﺍ ﺑﻨﻔﻊ ﻭﻣﻨﺎﻓ&#= 65226; ﺩﻧﻴﻮﻯ ﺁﻧﺎﻥ &= #65255;ﺨﻮﺍﻫﺪ ﺑﻮﺩ.ﮐﻪ ﺩﺭﻭﺍ&= #65239;ﻊ ﺍﻟﻬﺎﻣﺎﺕ ﺍﺯ &= #65251;ﻨﺒﻊ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65251;ﺪﺑّﺮ ﻣﻘﺎﻣﺎﺕ ﺣﻘﻴ&#= 65198;ﺗﺮ ﺑﺸﺮﻯ ﻭ ﺣﺘﻰ ﺣ= ﻴﻮﺍﻧﻰ ﺩﺍﺭﻧﺪ.<o:p></o:p> ﻟﻮﻟﺎ ﺩ= ;ﺭ ﺑﻴﻨﺶ ﻫﺎﻯ ﺍﺟ&= #65176;ﻤﺎﻋﻰ'ﺑﻔﻠﺴ= 5236;ﻪ ﺟﺎﻣﻌﻪ ﺷﻨﺎﺵ &= #65191;ﻮﺩ'ﺩﺭ ﺑﺮﺩﺍﺷﺖ ﻭ ﻓﻬ&= #65250; ﻫﻨﺮ'ﻣﺨﺎﻟﻒ ﻭ&= #65183;ﻮﺩ ﻋﻨﺎﺻﺮ ﻣﻄﻠﻖ &= #65261; ﻳﻘﻴﻨﻰ ﺍﻟﻬﻰ &= #65251;ﻴﺒﺎﺷﺪ ﮐﻪ ﺑﺮﺍﻯ ﻭﺟﻮ&= #65193; ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ &= #65169;ﺎ ﺍﻟﻬﺎﻣﺎﺕ ﻭﮐ&#= 65252;ﮑﻬﺎﻯ ﻣﺮﺍﺗﺐ ﺍﻟﻬﻰ'&= #65169;ﺮﺍﻯ ﻫﻨﺮﻣﻨﺪ ﻭﻫﺮ&#= 64400;ﺴﻰ ﻗﺎﺋﻞ ﻧﻴﺴﺖ.ﻭ = ﺟﻤﺎﻝ ﺑﺮﺗﺮ ﻭ ﻣﻄﻠﻖ = ﺭﺍ ﺑﺎﻭﺭ ﻧﺪﺍﺭﺩ.&= #65261; ﺟﻤﺎﻝ ﻭﻫﻨﺮﻫ&#= 65166;ﻯ ﻣﺎﺩﻯ ﻫﻤﺎﻥ ﺯ&= #65267;ﺒﺎﺋﻰ ﺣﻘﻴﻘﻰ ﻣﻴﺪﺍ&#= 65255;ﺪ.ﻭ ﺣﺘﻰ ﺣﺎﺿﺮ ﻧﻴ&= #65204;ﺖ ﺑﺎﺳﺘﺮﺳﺎﻝ ﻭ &= #65175;ﺄﻣّﻠﺎﺕ ﻓﻠﺴﻔﻰ'ﮐﻪ ﺩﺍ&= #65255;ﺴﺘﻪ ﻳﺎ ﻧﺪﺍﻧﺴﺘﻪ &= #65169;ﺪﺍﻥ ﻣﻴﭙﺮﺩﺍﺯﺩ.ﺩ&#= 65197; ﺍﻳﻦ ﺑﺎﺭﻩﺗﻔ&#= 64401;ّﺮ ﮐﻨﻨﺪ. ﺷﺎﻳﺪ ﺑ= ﺘﻮﺍﻧﺪ ﺑﺮﺍﻯ ﻫﺮ ﺃﻣﺮ&= #65263; ﻋﻠﻠﻰ ﺑﺮﺗﺮ ﻗ&= #65170;ﻠﻰ ﺑﺠﻮﻳﻨﺪ.ﻭﻳﺎ &= #65259;ﺮ ﻋﻠّﺖ ﺧﻮﺩ ﻣﻌ&#= 65248;ﻮﻝ ﻋﻠّﺘﻰ ﺍﺳﺖ ﻭ&#= 65169;ﮕﺬﺷﺘﻪ ﺣﺘﻰ ﺑﺄﺯﻝ ﻧﻴ&= #65200; ﺑﺎﺯ ﮔﺮﺩﻧﺪ. ﮐ= ﻪ ﻓﺮﻣﺎﻧﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ'ﻭﻋﻠﻢ ﺍﺯ ﻗﺒﻞ ﺍﺯ ﻭﺟ= ﻮﺩ ﺩﺍﺭﺩ. ﻭﻋﻠﻞ ﻣ= ﺎﺩﻯ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﺳ&= #65166;ﺯﻧﺪﻩ ﻫﻨﺮﻣﻨﺪ'ﻭﺍﻗ&#= 65228;ﻴّﺖ ﺧﻮﺩﺭﺍ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ.ﻭﻟﻰ ﺣﻘ&= #65268;ﻘﺖ ﺑﺮﺗﺮ ﻭ ﺍﻳﺪﺁ&= #1604; ﺁﻳﻨﺪﻩ' ﻟﺎﺯﻡ = ﺑﺮﺍﻯ ﭼﻨﺎﻥ ﺃثرﻫﻨA= 198;ﻯ ﻭ ﺑﻴﺎﻥ ﻓﻠﺴﻔ&= #65264; ﺭﺍ'ﻫﻤﻪ ﭼﻴﺰ ﻣ= ﻴﺪﺍﻧﻨﺪ.ﻭﺑﻌ&#= 65248;ﻞ ﻣﺘﺎﻓﻴﺰﻳﻚ ﻧ&#= 65176;ﻴﺠﻪ ﺗﮑﺎﻣﻞ ﻫﻤﻪ ﺍ&= #65251;ﻮﺭ ﻫﺴﺘﻰ'ﮐﻪ ﻗﺎﺑ&= #65246; ﺍﻧﮑﺎﺭ &#= 65255;ﻴﺴﺖ ﺩﺭ ﻧﻈﺮ ﻧﺪﺍﺭ&= #65255;ﺪ.ﮐﻪ ﭼﻪ ﻋﻠﻞ ﺑﺎﻋث &= #65175;ﮑﺎﻣﻞ ﻫﺴﺘﻨﺪ.ﻭ ﺑﮑﺪ&= #65165;ﻡ ﺳﻄﺢ ﺍﺯ ﮐﻤﺎﻝ = ﻏﻴﺮ ﻣﻮﺟﻮﺩ ﮐﻨﻮﻧ&#= 65264; ﭘﻴﺶ ﻣﻴﺮﻭﻧﺪ.&= #65175;ﺎ ﺷﺎﻳﺪ ﺑﻌﻠﺖ ﺍ&= #65247;ﻌﻠﻞ ﺍﻟﻬﻰ'ﻭ ﺗﺪﺑﻴ&= #65198;ﺍﺕ ﺧﺪﺍﻭﻧﺪ'ﻭ ﻓﻠ&= #65204;ﻔﻪ ﭘﻴﺪﺍﻳﺶ ﺧﻮﺩ&#= 65207;ﺎﻥ ﺩﺭﺟﻬﺎﻥ ﺑﺮﺳ&#= 65256;ﺪ.ﻭ ﺍﮐﺘﻔﺎ ﺑﻮﺟﻮ&#= 65193; ﺍﺗّﻔﺎﻗﻰ ﺧﻮ= 5193; ﻧﮑﻨﻨﺪ.ﺩﺭ ﺣﺎ&= #65247;ﻴﮑﻪ ﺗﻐﻴﻴﺮﺭﺍ ﻫﺮ &= #65247;ﺤﻈﻪ ﺩﺭ ﺧﻮﺩ ﻭﻫﻤﻪ = ﻫﺴﺘﻰ ﺑﭽﺸﻢ ﺗﻥﻤﻴﺒ&#= 65268;ﻨﻨﺪ'ﻭﻟﻰ ﺑﭽﺸﻢ ﺩﻝ ﻧﺘﻴ&= #65184;ﻪﺍﻯ ﻧﻤﻰ ﮔﻴﺮﻧﺪ.ﮐ&= #65258; ﻣﻨﺠﺮ ﺑﺪﺭﻙ ﺍ&= #65259;ﻤﻴّﺖ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﺧﻮﺩ ﺑﺮ&= #65203;ﻨﺪ ﻭ ﺍﺯ ﺩﺍﺩﻩ ﻫﺎ= ﻯ ﺗﻮﻟﺪﺍﺕ ﺣﻴﻮ&#= 65165;ﻧﻰ ﺩﺭﺟﻬﺎﻥ'ﭘس ﺍ&#= 65199; ﻣﺮﮒ ﻧﺠﺎﺕ ﺩﺍ&= #65207;ﺘﻪ ﺑﺎﺷﺪ ﮐﻪ ﺗﻨﻬ&= #65166; ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ &= #65165;ﺯ ﺍﻳﻦ ﺁﻓﺮﻳﻨﺸ&#= 65260;ﺎ'ﻫﻤﺎﻥ ﺻﻌﻮﺩ ﺍﺯ ﻧﺮﺩ&= #65169;ﺎﻥ ﺍﻧﻮﺍﻉ ﻭ ﺻﻔﺎ&= #65173; ﻭﮐﻤﺎﻟﺎﺕ ﺑﺮ&#= 65175;ﺮ ﻧﻮﻋﻰ ﻣﻴﺒﺎﺷ&#= 65194;. ﻭﺍﺯﺣﻴﻮﺍﻧﻴ= 617;ﺖ ﮐﻨﻮﻧﻰ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ'ﺑﺎﻟﻮﻫﻴ= 617;ﺖ ﻭ ﺗﻘﺪس ﺍﻧﻮﺍ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﻓﺮ&= #65207;ﺘﻪ ﮔﻮﻧﻪ ﻭﮐﻤﺎﻟ&#= 65166;ﺕﺍﻟﻬﻰ ﺑﺎﻟﺎﺗﺮ ﺑﺮﺳ&#= 65256;ﺪ.ﻭ ﺍﻳﻥ همانی الگوﻫﺎﻯ اﻟﻬ= ;ﻰ ﺭﺍ ﺑﻴﺎﺑﻨﺪ.ﻭ = ﺧﻮﺩ ﺗﺠﺴّﻢ ﻭ ﺗﺠﺴ&#= 1617;ﺪ ﻭﺍﻗﻌﻰ ﺁﻥ ﺍﻳ&= #65194;ﻩ ﻫﺎﻯ ﺍﻟﻬﻰ.ﻭ ﺍ= ﻟﮕﻮﻫﺎﻯ ﮐﻤﺎﻝ ﻧﻮﻋﻰ ﺑ&= #65208;ﻮﻧﺪ.ﮐﻪ ﺳﺎﻟﮑﺎﻥﻤﻴﺮ= 5203;ﻨﺪ.ﻭ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65169;ﻌﺪ ﺍﺯ ﺯﻣﺎﻧﻰ ﻟﺬ&= #65173; ﺷﮑﻢ ﻭ ﺍﻃﺮﺍﻑ<= /span> </spa= n>ﺷﮑﻢ'ﺩﻭﺑﺎʋ= 97;ﻩ ﮐﺎﺭﻣﺎﻫﺎﻯ ﻧ&#= 65204;ﺦ ﻭﻣﺴﺦ'ﻭ ﺣﺘﻰ ﻓ= ﺴﺦ ﻭ ﺭﺳﺦ ﻧﻮﻋﻰ ﺧ= ﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ'ﺗﺎ ﺩﻭﺑ&= #65166;ﺭﻩ ﻭﺣﺘﻰ ﺻﺪ ﺑﺎﺭ&= #65257;'ﺑﻬﻤﻴﻦ ﻧﻮﻉ ﺑﺸﺮﻯ ﮐﻨ&= #65262;ﻧﻰ ﺧﻮﺩ ﺑﺮﺳﻨﺪ'ﮐ&= #65258; ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65169;ﭙﺮﺩﺍﺯﻧﺪ.ﻭ ﺣﺘﻤﺎ ﺷﻬﻮﺩ ﺷ&= #65208;ﻢ ﻧﻮﺭ ﻗﺎﺋﻢ ﺭﻭ&= #65185; القُدُس ﺑﺎﻳ&= #65194; ﺑﺮﺳﻨﺪ.ﮐﻪ ﺗﻨ&= #65260;ﺎ ﻭﻳﺰﺍﻯ ﺗﻮﻟﺪ&#= 65165;ﺕ ﻳﻚ ﺭﻭﺡ ﺍﻧﺴﺎ&= #65255;ﻰ ﺩﺭ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﻭ ﻣﺮﺍﺗﺐ ﺑﺎﻟ&= #65166;ﺗﺮ ﺁﻥ ﻣﻴﺒﺎﺷﺪ.<o:p></o:= p> ﻟﺎﻟﻮ= ; ﻧﻴﺰ ﻭﺍﻗﻊ ﺍﺳﺘﺎﺗ&#= 65268;ﮑﻰ ﺟﻤﺎﻟﻰ ﺩﺭﻫﻨ&#= 65198;'ﻭ ﻫﻤﻪ ﺍﻣﻮﺭ ﻫﺴ&= #65176;ﻰ ﺭﺍ'ﻳﻚ ﻭﺍﺣﺪ ﻣ= ﺘﺎﻓﻴﺰﻳﻚ ﻭ ﻳﮕﺎﻧﻪ ﻧﻤﻴ&= #65194;ﺍﻧﺪ.ﺑﻠﮑﻪ ﺁﻧﺮﺍ ﺑﺼﻮﺭﺕ &= #65239;ﻄﻌﺎﺕ ﻣﻮﺯﺍﺋﻴﻚ ﻣﻴ&#= 65194;ﺍﻧﺪ'ﮐﻪ ﺑﺎﺷﮑﺎﻝ ﻣﺨﺘ&#= 65248;ﻒ ﻣﻴﺘﻮﺍﻧﻨﺪ ﮐ&#= 65256;ﺎﺭ ﻫﻢ ﻗﺮﺍﺭ ﮔﻴﺮ&= #65255;ﺪ.ﻭ ﺍﻧﻮﺍﻋﻰ ﺍﺯﺯ&#= 65267;ﺒﺎﺋﻰ ﻧﺸﺎﻥ ﺑﺪﻫﻨﺪ. = ﺷﺎﻳﺪ ﻧﻈﺮ ﺍﻭ ﺩﺭ ﻳﻚ= ﻫﻨﺮ ﻣﺎﺩﻯ ﭼﻨﻴﻦ ﺑ&= #65166;ﺷﺪ ﻭﻟﻰ ﺩﺭ ﻫﻨﺮ ﺍ= ﻟﻬﻰ ﻣﺪﺭﻙ ﺍﻟﻬﻰ ﺑ&= #65198;ﺍﻯ ﺗﻌﺎﻟﻰ ﺭﻭﺡ ﻭ = ﻋﻘﻞ ﻭ ﺍﺣﻮﺍﻝ ﻭ ﺍﺧ= ﻠﺎﻕ ﺍﺟﺘﻤﺎﻋﻰ ﺧﻮ&#= 65193;'ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩﻓﻮق ﺒ= 5208;ﺮﻯ'ﺑﻬﺘﺮ ﺍﺳﺖ. ﺗﻤﺎﻣﻰ ﺍ= ﺟﺰﺍﻯ ﻭﺟﻮﺩ ﺳﺎﻟﻚ ﻳ&= #64405;ﺎﻧﻪ ﺷﻮﺩ' ﮐﻪ ﺑﻮﺣﺪ= ﺕ ﻭﺟﻮﺩ ﻣﻴﺮﺳﺪ. = ﭼﻪ ﺍﺟﺰﺍﻯ ﺧﻮﺩﺭ&#= 65165; ﮐﻨﺎﺭ ﺑﺰﻧﺪ'ﮐ&= #65258; ﺑﮑﻞ ﻧﺎﻣﺮﺋﻰ &= #65191;ﻮﺩ ﺩﺭ ﺷﻬﻮﺩ ﺑﺮﺳ&= #65194;.ﻭﭼﻪ ﺩﺭ ﺗﻔﮑّﺮﺍﺕ &#= 65261; ﻋﻘﺎﻳﺪ ﺧﻮﺩ' ﺑ= ﺘﻮﺍﻧﺪ ﺍﺟﺰﺍﻯ ﮐﻮﭼﻚ &= #65197;ﺍ ﺑﻴﻚ ﮐﻞ ﺑﺮﺗﺮ'= ﻭ ﻧﻈﺮﻳﻪﺍﻯ ﺑﺎ&#= 65247;ﺎﺗﺮ ﺑﺮﺳﺎﻧﺪ. ﮐﻪ ﺍ= ﺟﺰﺍﻯ ﺁﻥ ﻣﻮﺭﺩ ﺗﻮﺟ&= #1617;ﻪ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﭼ= ﻮﻥ ﮐﻞ ﺑﺪﺳﺖ ﺁﻣﺪ'= ﻫﻤﻪ ﺍﺟﺰﺍ ﻧﻴﺰ ﻭﺟ&= #65262;ﺩ ﺩﺍﺭﻧﺪ.ﻭ ﺑﻘﻮ&= #65245;ﻣﻮﻟﺎﻧﺎ'ﭼﻮ ﺻﺪ ﺁﻣﺪ'ﻧﻮﺩ ﺩ= ﺭ ﭘﻴﺶ ﻣﺎ ﺍﺳﺖ. ﻫ= ;ﺮ ﺃﺷﺮﻯ ﻣﺘﺸﮑّ= 5246; ﺍﺯ ﺍﺟﺰﺍ ﭼﻮﻥ = ﺑﺮﺧﻰ ﻗﻄﻌﺎﺕ ﺯﻭﺍﻝ &= #65169;ﻴﺎﺑﻨﺪ.ﺃثر ﻫﻨﺮﻯ ﻧﻴﺰ ﺯﺷ&= #65174;.ﻭ ﺳﭙس ﺧﻮﺩ ﻧﻴﺰ &= #65199;ﺍﺋﻞ ﻣﻴﮕﺮﺩﺩ.ﻭﻟﻰ &= #64400;ﻞّ ﻫﺎﻯ ﻋﻘﻠﻰ ﻭ ﻋ= ﺮﻓﺎﻥ ﺍﻟﻬﻰ' ﻫﺮﮔﺰ ﻗ= ﻄﻌﺎﺕ ﺁﻥ ﻧﻴﺰ ﺯﻭﺍﻟ&= #65264; ﻧﺪﺍﺭﻧﺪ.ﺑﻠﮑ&#= 65258; ﺍﺳﺘﺤﮑﺎﻡ ﺑﻴ&#= 65208;ﺘﺮﻯ ﻫﻢ ﻣﻴﻴﺎﺑﻨﺪ &= #65261; ﻟﺬﺍ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﮐﻠّﻰ ﺍﻭﻟﻴﺎ= 5263; ﺍﻟﻬﻰ ﭘﺶ ﺍﺯ ﺗ= ﻨﺰﻳﻞ' ﮐﻪ ﺍﺭﺯﺵ ﺍﻟﻬ&= #65264; ﺁﻥ ﮐﻤﺘﺮﺑﺎﺷ&#= 65194;'ﻧﺎﻣﻔﻬﻮﻡ ﺩﻳﮕﺮﺍﻥ ﻣﻴﮕ&#= 65198;ﺩﺩ'ﻓﻮﺭﺍ ﻣﻴﺘﻮﺍﻧﺪ ﺍﺯ &= #65259;ﻤﺎﻥ ﺳﻄﺢ ﺟﺰﺋﻰ ﺑﺎ&= #65199; ﺑﺴﻄﺢ ﮐﻠّﻰ ﻗ&#= 65170;ﻠﻰ ﺑﺎﻟﺎﺑﺮﻭﺩ.ﮐ&#= 65258; ﺷﺎﻳﺪ ﻫﻢ ﺗﺠﺮ&= #65169;ﻪ ﺗﻨﺰﻳﻞ ﻭ ﺗﺄﻣ&= #1617;ﻠﺎﺕ ﺍﻭ ﺑﺎﻋﺶ ﺻﻌﻮ&= #65193; ﻣﻘﺎﻡ ﻋﻘﻠﻰ ﻭ&= #65197;ﻭﺣﻰ ﻭ ﺍﻟﻬﻰ ﺑﺎﻟﺎ&= #65175;ﺮ ﺍﺯ ﮐﻞّ ﺧﻮﺩ ﺷ&= #65262;ﺩ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﺑﺮﺧﻰ ﺍﺯﺷﺎﻫ&#= 65194;ﺍﻥ ﺷﻬﻮﺩ ﺷﺸﻢ ﺭﻭ&= #65185; القُدُس ﻣﻴﺘ&= #65262;ﺍﻧﻨﺪ ﺑﻤﻌﺮﺍﺝ ﻭ ﺍﺳ&= #65198;اء ﺑﺎﻟﺎﺗﺮ ﺑﺮﻭ&#= 65255;ﺪ'ﻭ ﺑﻌﺮﺵ ﺭﺏّ ﺭﺣ&#= 65252;ﺎﻥ ﺑﺮﺳﻨﺪ ﮐﻪ ﺍﻟ&= #65260;ﺎﻣﺎﺕ ﻭ ﮐﻠّﻰ ﻫﺎﻯ ﺑ&= #65166;ﻟﺎﺗﺮﻯ ﻣﻴﺮﺳﻨﺪ.ﮐﻪ ﻓ&= #65166;ﺻﻠﻪ ﻫﺎﻯ ﻧﺠﻮﻣﻰ ﺩ&= #65197; ﺩﺭﺟﻪ ﺍﺻﺎﻟﺖ &= #65261;ﮐﻤﺎﻝ'ﺩﺭ ﺑﻴﺎﻧﺎﺕ ﮐﻠّ= 5264; ﻫﺎﻯ ﺟﺪﻳﺪ ﻧﺴ&= #65170;ﺖ ﺑﮑﻠّﻰ ﻫﺎﻯ ﻗ&#= 65170;ﻠﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ.ﮐ&= #65258; ﻫﺮ ﻳﻚ ﺭﺍ ﭘﻴﺎ= ﻣﺒﺮ ﺑﻬﺸﺘﻰ ﺑﺮﺗﺮ &= #65251;ﻴﺪﺍﻧﺪ'ﮐﻪ ﻓﺎﺻﻠﻪ ﭘﺎﻧﺼ&#= 65194; ﺳﺎﻝ ﺳﻮﺍﺭ ﮐﺎ&= #65197; ﺗﻴﺰ ﺭﻭ'ﺑﺎﻳﺪ = ﻃﻰ ﻃﺮﻳﻖ ﺗﮑﺎﻣﻠ&#= 65264; ﮐﻨﺪ.ﮔﻮﺋﻰ ﭘﺎ&= #65255;ﺼﺪ ﺳﺎﻝ ﺯﻧﺪﮔﻰ ﻫ&= #65166;ﻯ ﺟﻬﻨّﻤﻰ ﺟﻬﺎ= 5253; ﺑﺮﺍﻯ ﺍﻧﺴﺎﻥ &= #65251;ﺴﺘﻌﺪ ﻫﻢ ﺑﺎﺷﺪ'ﺗﺎ ﺑ= ﺘﻮﺍﻧﺪ ﻋﻘﺐ ﻣﺎﻧﺪﮔﻰ &= #65259;ﺎﻯ ﺧﻮﺩ ﺭﺍ ﺟﺒﺮﺍ&= #65253; ﮐﻨﺪ ﻭﺑﺴﻄﺢ ﺷ&= #65260;ﻮﺩﻯ ﺑﺎﻟﺎﺗﺮ ﺑﺮﺳ&#= 65194;.<o:p></o:p> ﻟﺬﺍ ﺩﺭ= ; ﻧﻘﺪ ﻳﻚ ﺃثر ﻫﻨﺮﻯ'&#= 65255;ﺒﺎﻳﺪ ﺍﺟﺰﺍ ﺭﺍ ﺍﺯ ﻫ= ﻢ ﺗﺸﺨﻴﺺ ﺩﺍﺩ ﻭ&= #65193;ﺭ ﻳﻚ ﺍثر ﻫﻨﺮﻯ &#= 65165;ﻟﻬﻰ'ﻫﺮﮔﺰ ﻗﻄﻌﺎﺕ ﺟﺰﺋﻰ &= #64380;ﻨﺎﻥ ﻭﺣﺪﺗﻰ ﺩﺍﺭﻧ&#= 65194;'ﮐﻪ ﺗﻔﮑﻴﻚ ﻧﺎﺷﺪ&#= 65255;ﻰ ﻫﺴﺘﻨﺪ ﻭ ﺍﮔﺮ = ﺗﻔﮑﻴﻚ ﻫﻢ ﺷﻮﻧﺪ'ﻧﻪ ﻓ= ﻘﻂ ﻧﻘﺺ ﻧﺸﺎﻥ ﻧﻤ&= #65268;ﺪﻫﺪ'ﺑﻠﮑﻪ ﺑﺎ ﺩﺍﺷﺘﻦ ﮐﻞ = ﺑﺮﺗﺮ ﺧﻮﺩ ﺍﺳﺘﺤ= ;ﮑﺎﻡ ﺣﻘﻴﻘﺖ ﺁﻧﻬﺎ &= #65169;ﻴﺸﺘﺮ ﻣﻴﺒﺎﺷﺪ.ﻫﻤﺎ&#= 65253; ﻃﻮﺭ ﮐﻪ ﺗﺸﺮﻳ&= #65186; ﻗﻄﻌﺎﺕ ﺑﺪﻥ ﺍ&= #65255;ﺴﺎﻥ ﺑﺮﺍﻯ ﺗﺸﺨﻴﺺ &= #65251;ﻨﺠﺮ ﺑﻤﺮﮒ ﻗﻄﻌﻰ ﺍ&= #65255;ﺴﺎﻥ ﻭ ﺍﺟﺰﺍﻯ ﺍﻭ ﻣ= ﻴﮕﺮﺩﺩ. ﻫﻤﺎﻥ ﮔﻮﻧﻪ ﮐ&= #65258; ﺩﺭ ﺃثر ﻫﻨﺮﻯ &#= 65175;ﺠﺮﺑﻪ ﺁﻧﻬﺎ ﺑﺎﻋث ﺳ&#= 65240;ﻮﻁ ﺍﺭﺯﺵ ﻫﻨﺮﻯ ﺁ&= #65253; ﻣﻴﮕﺮﺩﺩ.ﺩﺭﺣ&#= 65166;ﻟی که ﺩﺭ ﺁﺷﺎﺭ ﺍ&#= 65247;ﻬﻰ ﻭ ﻋﺮﻓﺎﻥ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ'ﺣﺘﻰ ﺩﺭ&= #65211;ﻮﺭﺕ ﺗﻔﮑﻴﻚ ﻗﻄﻌﺎ&#= 65173; ﻳﻚ= ﺃثرﻫ&= #65256;ﺮﻯ ﻳﮕﺎﻧﻪ ﺷﺪﻩ ﻣ&= #65256;ﺠﺮ ﺑﻤﺮﮒ ﺃثر ﻧﻤ= 5268;ﺸﻮﺩ ﮐﻪ ﺑﺎﻋث ﻣﺰﻳ&#= 65194; ﺍﺳﺘﺤﮑﺎﻡ ﺁﻥ &= #65255;ﻴﺰ ﻣﻴﺸﻮﺩ.ﻭ ﻣﻬﻤ&= #65176;ﺮ ﺍﻳﻨﮑﻪ ﺷﻨﺎﺧ&#= 65174; ﺍﺟﺰﺍ ﻳﻚ ﺃثر= 5259;ﻨﺮﻯ'ﻧﻤﻴﺘﻮʋ= 65;ﻧﺪ ﺷﺎﻣﻞ ﺗﻤﺎﻡ ﺁ&= #1579;اﺭ ﺁﻥ ﻫﻨﺮﻣﻨﺪ ﺑ&= #65166;ﺷﺪ.ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺑﺮﺍﻯ = ﺩﻳﮕﺮﻫﻨﺮﻣﻨ= 5194;ﺍﻥ ﻧﻴﺰ ﻗﺎﺑﻞ ﺗﻄ&= #65170;ﻴﻖ ﺑﺎﺷﺪ. ﻟﺬﺍ ﻧﻘ= ﺪ ﺍﻣﻮﺭ ﻣﻨﺤﺼﺮ&#= 65165; ﺩﺭ ﺍﺟﺰﺍ ﺩﺳﺖ = ﻣﻴﺪﻫﺪ. ﻭﮐﻠﻬﺎﻯ ﻋﻘﻠ&#= 65264; ﻗﺎﺑﻞ ﻧﻘﺪ ﻧﻴ&= #65204;ﺘﻨﺪ.ﻣﮕﺮ ﺑﺴﺨﺘﻰ ﺩﺭﺑﺎ&#= 65197;ﻩﺍﺟﺰﺍﻯ ﺍﻳﻦ ﺣﮑﻤﺖﮐﻠ&#= 1617;ﻰ ﺑﺎﺷﺪ. و ﺍﻟّﺎ &= #65197;ﻭﺡ ﮐﺎﻣﻞ ﺍﻟﻬﻰ ﺷ&= #65194;ﻩ ﻭ ﻳﮕﺎﻧﻪ ﮔﺮﺩ&= #65267;ﺪﻩ'ﻗﺎﺑﻞ ﺗﻔﮑﻴﻚ ﺑﮕﺬﺷ&#= 65176;ﻪ ﻫﺎﻯ ﺟﺰﺋﻰ ﺧﻮ&= #65193;ﺵ ﻧﻴﺴﺖ.<o:p></o:p> ﺑﻨﻈﺮ ﻟ= ;ﺎﻟﻮ'ﭘﻨﺞ ﺟﻨﺒﻪ ﻫﻨﺮ ﺩﺭ = ﺭﺍﺑﻄﻪ ﺑﺎ ﺯﻧﺪﮔﻰ ﻫﺴ&= #65174;.ﻭ ﻏﻴﺮ ﺍﺯ ﺁﻧﻬﺎ = ﺭﺍ ﻫﻨﺮﺟﺪﺍ ﺍﺯ ﺯ&= #65255;ﺪﮔﻰ ﻣﻴﺪﺍﻧﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﺁﻧﺮﺍ ﻧﺎﻡ ﻫﻨ&= #65198; ﺑﺮﺍﻯ ﻫﻨﺮ &#= 65251;ﻴﺪﺍﻧﺪ.ﮐﻪ ﻣﻌﻤﻮﻟﺎ ﺻﺎﺣ&#= 65170;ﺎﻥ ﻣﮑﺎﺗﺐ ﺣﻴﺎﺗ&#= 65264; ﻏﻴﺮ ﻋﺎﺩﻯ ﺩﺍ&= #65197;ﻧﺪ.ﻭ ﺍﻭ ﭘﺮﻭﺍﺯ ﺍﺯ = ﺍﻳﻦ ﻣﺮﺍﺗﺐ ﺭﺍ ﺑﺪ&= #65261;ﻥ ﺍﺭﺯﺵ ﻣﻴﺪﺍﻧ&#= 65194;.ﻭ ﺍﺳﺎس ﺭﺍ ﭼﻮﻥ &= #65191;ﻠﺒﺎﻥ ﻣﻴﺪﺍﻧﺪ'ﮐﻪﺑ&#= 64381;ﻴﺰﻯ ﺯﻳﺮ ﭘﺎﻯ ﺧﻮﺩ&= #65197;ﺍ ﺗﻮﺟّﻪ ﻧﻤﻴﮑ= 5256;ﺪ. ﮔﻮﺋﻰ ﺩﺭﺧﻴﺎ&#= 65245; ﺯﻧﺪﮔﻰ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﻭﻟﺬﺍﻣﻴA= 176;ﻮﺍﻥ ﺍﻭﻟﻴﺎﻯ اﻟﻬ= 5264; ﺭﺍ ﺟﺪﺍ ﺍﺯ ﺯﻧ= ﺪﮔﻰ ﺩﺍﻧﺴﺖ.ﻭﻫﻨﺮ &= #65169;ﺮﺍﻯ ﻫﻨﺮ ﺩﺭ ﻭﺍﻗﻊ'= ﻣﺸﻤﻮﻝ ﺍﻳﻦ ﺍﻭﻟﻴﺎﻯ &= #65165;ﻟﻬﻰ ﻭ ﺳﺎﻟﮑﺎﻥ ﻣﻴ&= #65170;ﺎﺷﺪ. ﺩﺭ ﺟﻨﺒﻪ ﻧﺨﺴ&= #65174; به (ﻭﻇﻴﻔﻪ ﺗﮑ&#= 65256;ﻴﮑﻰ) ﻫﻨﺮ'ﮐﻪ ﺻﻨﻌﺘ&= #65264; ﺁﺯﺍﺩ ﻣﻴﺒﺎﺷ&#= 65194;. ﻣﻴﮕﻮﻳﺪ ﮐﻪ ﺍ&= #65267;ﻦ ﺟﻨﺒﻪ ﻫﻨﺮ ﺭﺑ&= #65220;ﻰ ﺑﻮﻇﻴﻔﻪ ﻫﺎﻯ &= #65193;ﻳﮕﺮ ﺍﺧﻠﺎﻗﻰ ﻭ ﻋﺎ&= #65219;ﻔﻰ ﻭ ﺩﻳﻨﻰ ﻭ ﺳﻴﺎ= ﺳﻰ ﻧﺪﺍﺭﺩ.ﺯﻳﺮﺍ &= #65191;ﺎﺹ ﻣﮑﺎﺗﺐ ﺣﻴﺎﺗ&#= 65264;'ﻭﺑﻘﻮﻝ ﺍﻭ'ﮐﻪﻫﻤﺎﻥ ﺭ&= #65259;ﺮﻭﺍﻥ ﺍﻟﻬﻰ ﻭ ﻫﻨﺮﻫ&= #65166;ﻯ ﺍﻟﻬﻰ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ. ﻭ ﺟﻬﺎﻥﺑﺮﺗﺮ &= #65261; ﺩﻳﮕﺮﻯ ﻣﻰ ﺟﻮ&= #65267;ﻨﺪ.ﮐﻪ ﺍﮐﻨﻮﻥ ﻭﺟﻮﺩ &= #65255;ﺪﺍﺭﻧﺪ.ﻭﻟﻰ ﺩﺭﺁﻳﻨﺪﻩ ﺗﮑ&#= 65166;ﻣﻞ ﺁﻧﻬﺎ ﺩﺭﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺧﻮﺍﻫﻨ&#= 65194; ﻳﺎﻓﺖ.ﻭ ﺟﻨﺒﻪ = ﺗﮑﻨﻴﻚ ﻭ ﺻﻨﻌﺘﻰ ﻫﻨﺮ = ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ ﺩﺭ ﻫﻤ&= #65268;ﻦﺟﻬﺎﻥ ﺩﺭﺟﺎ ﺯﺩﻥ ﺩﺍ&= #65197;ﺩ.ﺩﺭﺣﺎﻟﻴﮑ= 5258; ﭘس اﺯﻣﺮگ هنر= ;ﻣﻨﺪ ﻣﻨﺠﺮ ﺑﻘﻬﻘﺮ&#= 65165;ﻯ ﮐﺎﺭﻣﺎﺋﻰ ﺩﺭ &= #65165;ﻧﻮﺍﻉ ﺣﻘﻴﺮ ﺗﺮ ﻣﻴﺸ&= #65262;ﺩ.ﮐﻪ ﺧﻮﺩ ﺑﻬﺘﺮﻳﻦ &= #65193;ﻟﻴﻞ ﺑﻰ ﺍﻋﺘﺒﺎﺭﻯ &= #65259;ﻨﺮ ﺻﻨﻌﺘﻰ ﻭ ﺗﮑﻨ&= #65268;ﮑﻰ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺍ&= #64400;ﺸﺮﺍ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻏ&#= 65268;ﺮ ﺍﻟﻬﻰ'ﻋﻤﺮﻯ ﺭ&= #65165; ﺳﺮﮔﺮﻡ ﺍﻳﻦ ﻫ&= #65204;ﺘﻨﺪ. ﻭﻟﺎﻟﻮ ﻫﻨﺮ ﺑ&= #65198;ﺍﻯ ﻫﻨﺮ ﺭﺍ ﺑﺮﺍﻯ = ﺯﻧﺪﮔﻰ ﺍﺭﻳﺴﺘﮑﺮﺍﺳ= 5264; ﻭ ﺗﺠﻤّﻠﻰ ﻣﻴ&#= 65192;ﻮﺍﻧﺪ.ﺑﺪﻭﻥ ﺗﻮﺟّﻪ ﺑﺎﻳﻦ &#= 65183;ﻨﺒﻪ ﻫﻨﺮﻯ.ﺍﻣثاﻝ (&#= 65165;ﺳﮑﺎﺭ ﻭﺍﻳﻠﺪ) ﻫﻨﺮ ﺭ= ﺍ ﺑﺮﺍﻯ ﺗﺮﺑﻴﺖ&#= 65191;ﻮﻳﺸﺘﻦ'ﻭ ﻧﻮﻋﻰ ﺧﺎﺹ ﺍﺯ = ﺑﺮﺩﺍﺷﺖ ﺷﺨﺼﻰ ﻣﻴﮕﻮﻳ&#= 65194;.ﮐﻪ ﻫﻨﺮﻣﻨﺪ ﻋﻤﻠ&#= 65166; </spa= n>ﺩﺭ ﻋﺎﻟﻢ ﺩA= 267;ﮕﺮﻯ ﻣﻴﺮﻭﺩ'ﺗﺎ ﻫﻤ&= #65166;ﻥ ﻋﻮﺍﻟﻢ ﺍﻟﻬﻰ &= #65261; ﺷﻬﻮﺩﻯ'ﮐﻪ ﺩﺭ = ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺑﻄﻮﺭ ﻭ&= #65165;ﺿﺢ ﻭ ﺑﺴﻴﺎﺭ ﻋﻈﻴ&= #65250; ﺩﺭ ﺗﻔﺎﻭﺕ ﻭﺟ&= #65262;ﺩ ﺩﺍﺭﺩ .<o:p></o:p> ﻟﻮﻟﺎ ﺟ= ;ﻨﺒﻪ ﺩﻭﻡ ﻫﻨﺮ ﺭﺍ(ﻭ= ﻇﻴﻔﻪ ﮐﻤﺎﻟﻰ ﻭﻟﻮﮐ&#= 1587;) ﺑﻮﺩﻥ ﻣﻴﺪﺍﻧ&#= 65194; ﮔﻮﺋﻰ ﻫﻨﺮ ﺑﺮ&= #65165;ﻯ ﻓﺮﺍﻣﻮﺵ ﮐﺮﺩ&#= 65253; ﺯﻧﺪﮔﻰ ﺑﺎﺷﺪ.&= #65261;ﻗﺘﻰ ﮐﻪ ﺍﻧﺴﺎﻥ ﺧﻮ&= #65193; ﺑﺎﺯﻳﭽﻪ ﺯﻧﺪ&#= 64404;ﻰ ﺩﺭ ﺳﺮﮔﺮﻣﻰ ﻫ&= #65166; ﻭﻟﻬﻮ ﻭﻟﻌﺐ<sp= an dir=3DLTR> </spa= n>ﻏﺮﻕ ﻟﺬﺕ ﻭ = 5175;ﻤﺘّﻊ ﻣﻴﮕﺮﺩﺩ.ﻭﺍﺯ &= #65203;ﺨﺘﻰ ﺯﻧﺪﮔﻰ ﻓﺮﺍﺭ&#= 65263;'ﮐﻪ ﻣﻴﺨﻮﺍﻫﺪ ﺍﺯ &= #65165;ﻳﻨﮑﻪ ﻧﻪ ﺭﻓﻊ ﺯﺣﻤﺖ = ﻣﻴﺸﻮﺩ'ﮐﻪ ﻣﺰﻳﺪ ﺑﺮ ﻋﻠّ&#= 65174; ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﺑ&= #65262;ﺩ.ﻭلی کمی ﺩﻳﺮﺗﺮ. ﻭ &#= 65267;ﺎ ﺑﺨﺼﻮﺹ ﭘﺶ ﺍﺯ = ﻣﺮﮒ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ. = ﺯﻳﺮﺍ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﺧﻮﺩﺭﺍ ﺑﺠﺎﻯ &= #65175;ﺤﻘّﻖ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65240;ﻮّﻩ ﺩﺭ ﻭﻗﺖ ﻣﺮﮒ' ﺑ= ;ﺮﺍﻳﺶ ﺟﺰ ﻣﻌﺎﺩﻝ ﮐﺮ&= #65165;ﻣﺎﺕ ﻣﻨﺎﺳﺐ ﺑﺮﺍﻯ &= #65169;ﻴﻚ ﻧﻮﻉ ﺯﻧﺪﮔﻰ ﺣ&= #65240;ﻴﺮﺗﺮ'ﺑﻬﻤﺎ= 5253; ﻧﻮﻉ ﻧﻴﺰ ﻧﺴﺦ = ﻣﻴﮕﺮﺩﺩ'ﺗﺎ ﮔﺬﺷﺘﻪ ﻫﺎ ﺭﺍ = ﺑﺎﺯ ﺗﮑﺮﺍﺭ ﮐﻨﺪ. ﺯ= ﻳﺮﺍ ﺧﺪﺍﻭﻧﺪ ﻭﻃﺒ&#= 65268;ﻌﺖ ﻭ ﻓﻄﺮﺕ ﺧﻮﺩ ﺯ= ﻧﺪﮔﻰ ﺭﻭﺣﻰ'ﺩﺳﺖ ﺍﺯ = ﺳﺮ ﮐﺴﻰ ﺑﺮﻧﻤﻴﺪ&#= 65165;ﺭﺩ.ﮐﻪ ﻓﺮﻣﺎﻥ ﮐﻦ ﻓﻴ&= #64401;ﻮﻥ ﺃﺯﻟﻰ ﺃﺑﺪﻯ ﺭ&= #65165; ﺑﺎﻳﺪ ﺩﻧﺒﺎﻝ &= #64400;ﻨﻨﺪ. ﻭ ﺍﺯ ﻧﺮﺩﺑﺎﻥ = ﺍﻧﻮﺍﻉ ﻭ ﺻﻔﺎﺕ ﻭﮐﺮﺍ&= #65251;ﺎﺕﺗﺎﺃﺑﺪ ﺑﺎﻟﺎ ﺭﻓﺖ. ﻋﻤ= ﻠﺎ ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺳ&= #65166;ﻟﻚ'ﻣﺎﻫﻴّﺖ ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻭ&= #64400;ﺮﺍﻣﺎﺕ ﺑﺎﻟﻔﻌﻞ ﺧﻮﺩ &= #65197;ﺍ ﺗﻘﻠﻴﻞ ﻣﻴﺪﻫ&#= 65194;.ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﻣﻮﻗﺘﺎ ﻣﻴﺘﻮ&#= 65165;ﻧﻨﺪ' ﻫﺮﺁﻧﭽﻪ ﺍﺯ ﻋ&= #65262;ﺍﻟﻢ ﺟﺪﻳﺪ ﻭ ﺑﺎﻟﺎ&= #65175;ﺮ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﺪ&= #65203;ﺖ ﻣﻴﺂﻭﺭﻧﺪ'ﺑﺮ&#= 65165;ﻯ ﺧﻴﺮ ﻭ ﻓﻄﺮﺕ ﻭ= ﮐﺮﺍﻣﺖ ﺗﻨﺰﻳﻞ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ'ﮐﻪ ﺿﺮﺭﻯ ﻫﻢ ﺑﺘﻌ&= #65166;ﻟﻰ ﻫﺎﻯ ﺧﻮﺩ ﻧﻤﻴ&= #65198;ﺳﺎﻧﺪ.<o:p></o:p> ﮐﺎﻧﺖ ﻧ= ;ﻴﺰ ﺍﺯ ﺁﻥ ﺟﻤﻠﻪ ﺑ= ﻮﺩ' ﮐﻪ= ﻫﻨﺮ ᥷= 7;ﺍ ﺳﺮﮔﺮﻣﻰ ﻭ ﻓﻌ&= #1617;ﺎﻟﻴﺖ ﺁﺯﺍﺩ ﺑﺪﻭﻥ ﻏ&= #65166;ﻳﺖ ﻭ ﻫﺪﻓﻰ ﻣﻴﺪﺍ&= #65255;ﺴﺖ.ﮔﻮﺋﻰ ﺣﻴﻮﺍﻧﻰ ﺩﺭ ﭼ&= #65198;ﺍﮔﺎﻩ ﺑﻬﺮ ﻃﺮﻑ ﻣﻴﺮ&= #65261;ﺩ. ﺍﺣﺴﺎس ﺁﺯﺍﺩ= 5263; ﺩﺍﺭﺩ.ﻭﻟﻰ ﻧﺘ&= #65268;ﺠﻪ ﺗﮑﺎﻣﻞ ﺭﻭﺣﻰ &= #65261; ﻋﻤﻮﺩﻯ ﻧﺪﺍﺭ&#= 65193;.ﮔﺮﭼﻪ ﺗﮑﺎﻣﻞ ﻣﺎﺩﻯ &= #65261;ﺍﻗﻌﻰ ﺩﺍﺷﺘﻪﺑﺎﺷﺪ. &= #64400;ﻪﺗﻥﭙﺮﻭﺭﻯ ﻣﻴﮑﻨﺪ' ﻭ ﭘﺮﻭ= ﺍﺭﺑﻨﺪﻯ ﺑﺮﺍﻯ ﺩﺭﻧﺪﻩ &= #65169;ﺪﺗﺮ'ﻭ ﻳﺎ ﺣﺘﻰ ﺑﺮﺍﻯ = ﻣﺮﺩﻩ ﺧﻮﺭﺍﻥ ﺩﺭ ﮔﻮ&= #65197; ﺁﻣﺎﺩﻩ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ. ﺍﮔﺮ ﺍﻃﻔﺎﻝ ﭼ&= #65256;ﻴﻦ ﻣﻴﮑﻨﻨﺪ'ﺟﻨﺒ&#= 65258; ﺗﺮﺑﻴﺖ ﺟﺴﻤﻰ &= #65261; ﺫﻫﻨﻰ ﻟﺎﺯﻡ ﺭ&= #65165; ﺩﺍﺭﻧﺪ.ﻭﻟﻰ ﺳ&= #65166;ﻟﮑﺎﻥ ﺻﺮﻑ ﻋﻤﺮ ﺧﻮﺩ&= #65197;ﺍ'ﺩﺭ ﻋﺰﻟﺖ ﺳﻠﻮﮐﻰ &= #65169;ﻘﺼﺪ ﻭﻫﺪﻑ ﺭﺳﻴﺪﻥ &= #65169;ﻤﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺧﻮﺩ ﺍ&= #65255;ﺠﺎﻡ ﻣﻴﺪﻫﻨﺪ.ﻭ ﻫﻴ&= #64379; ﻳﻚ ﭼﻮﻥ ﮐﺎﻣﻠ&= #65166;ﻥ ﺍﻟﻬﻰ'ﺣﻔﻆ ﺍﻣ&= #65166;ﻧﺖ ﺩﺭﻧﻮﻉ ﺯﻧﺪﮔ&#= 65264; ﺧﻮﺩ' ﺍﺯ ﻫﺪﻑ ﺍ= ;ﻟﻬﻰ ﻧﺪﺍﺭﻧﺪ.ﻭ ﺳﺎ&= #65247;ﮑﺎﻥ ﭘﻴﺮﻭ ﺧﻮﺩﺭﺍ</= span> </spa= n>ﻧﻴﺰ' ﺑﻬﻤﺎA= 253; ﺳﻄﻮﺡ ﺑﺎﻟﺎﺗﺮ ﻣﻴﺒ&#= 65198;ﻧﺪ.ﮐﻪ ﻣﻦ ﺍﻳﻦ ﺯﻧﺪﮔ&= #65264; ﻟﻮﮐس ﺭﺍ'ﺑﺰﺭ&#= 64402; ﺑﺰﺭﮒ ﻣﻴﺪﺍﻧ&#= 65250; ﺑﺎﺯ ﺧﻄﺮﻧﺎﻙ &= #64400;ﻪ ﺳﻮﺧﺖ ﻟﺬﺕ ﺣﻘ&= #65268;ﺮ'ﻭﻣﻮﻗّﺖ ﻭ ﺧﺴﺘﻪ ﮐﻨﻨﺪ&= #65257;'ﺧﻮﺩ ﺭﺍ ﺑﺎﮐﺮﺍﻣﺎ&#= 65173;ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ ﺗﻮﻟﺪ &= #64344;ﻴﺸﻴﻦ' ﮐﻪ ﺍﮐﻨﻮﻥ ﺩﺭ = ﺍﻳﻦ ﺗﻮﻟّﺪ ﺩﺍﺭﺩ'&#= 65183;ﻬﻨّﻢ ﭘﺮﻭﺭﻯ ﻣﻴﮑﻨ&#= 65256;ﺪ.ﻭ ﻫﻤﭽﻨﺎﻥ ﮐﺮﺍ&#= 65251;ﺎﺕ ﺑﺎﻟﻘﻮﻩ ﺁﻧﻬ&#= 65166;'ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﺗﻮﻟﺪﻯ &= #65169;ﻬﺘﺮ ﺭﺍ'ﺩﺭ ﻧﻄﻔﻪ ﺧ= ﻮﺩ ﻣﻴﻤﻴﺮﺍﻧﺪ. ﺍ&= #64404;ﺮ ﻫﻨﺮ ﺑﺎ ﺑﺎﺯﻯ = ﻣﻨﺠﺮ ﺑﻌﺒﺮﺕ ﮔﻴﺮﻯ &= #65261; ﺗﻌﺎﻟﻰ ﻓﮑﺮﻯ &= #65261; ﻋﻘﻠﻰ ﺑﺎﺷﺪ' ﺷ= ﺎﻳﺴﺘﻪ ﻧﺎﻡ ﺑﺎﺯﻯ ﻧﻴ&= #65204;ﺖ ﺑﻠﮑﻪ ﺗﻤﺮﻳﻨ&#= 65166;ﺕ ﻭﺭﺯﺷﻰ ﺳﻠﻮﮐ&#= 65264; ﻣﻴﺒﺎﺷﺪ'ﮐﻪ ﻣ&= #65166;ﻫﻴّﺖ ﺯﻧﺪﮔﻰ ﺭﻭﺣﻰ &= #65191;ﻮﺩﺭﺍ ﺑﺎﻟﺎ ﻭ ﺑﻬﺘﺮ = ﻣﻴﮑﻨﺪ ﮐﻪ ﺷﺎﻳﺴﺘﻪ ﻣ&= #65198;ﺍﺗﺐ ﺷﻬﻮﺩﻯ ﻳﺎ ﺗﻮ&= #65247;ﺪ ﻓﻮﻕ ﺑﺸﺮﻯ ﻣﻴ&= #65208;ﻮﻧﺪ.<o:p></o:p> ﺟﻨﺒﻪ ﺳ= ;ﻮﻡ ﻫﻨﺮ ﺩﺭ ﻧ᥺= 4;ﺮ ﻟﻮﻟﺎ(ﻭﻇﻴﻔﻪ &= #65165;ﻳﺪﺁﻝ ﻭ ﻣثاﻟﻬﺎﻯ)ﺍ= 5235;ﻠﺎﻃﻮﻧﻰ ﺍﺳﺖ'ﮐﻪ ﻭﻇﻴﻔ&= #65258; ﻫﻨﺮ ﺑﺎﻳﺪ ﻟﺒ&= #65166;س ﺍﻳﺪﺁﻝ ﺟﺴﺘﻦ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ.ﻣﮑﺘﺐ ﺍ&= #65267;ﺪﺁﻟﻴﺴﻢ ﺑﺮﺧﻠﺎﻑ ﻭﺟﻮ&#= 65193;ﻯ ﻫﺎﻯ ﺍﮔﺰﻳﺴﺘ&#= 65166;ﻧﺴﻴﺎﻟﻴﺴﻢ ﻣﻌﺎﺻﺮ' ﻫﻤﻴﺸ&= #65258; ﺩﺭ ﺻﺪﺩ ﭘﻴﻮﺳ&= #65176;ﻦ ﻭ ﮐﺴﺐ ﺍﺭﺗﺒﺎ&= #65217; ﺑﺎﻟﺎﺗﺮ ﻳﺎ ﺣ&= #65240;ﻴﻘﻰ ﻣﻴﺒﺎﺷﺪ.ﺗﻨﻬ&#= 65166; ﺩﺭﺳﻠﻮﻙ ﻭﻣﺮ&#= 65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﺗﺠﻠّ= 5268;ﺎﺕ ﺍﻟﻬﻰ ﺑﺴﻤﺒﻮ&#= 65247;ﻬﺎﻯ ﺁﻳﻨﺪﻩﻫﺎﻯ ﺑ&#= 65198;ﺗﺮ ﻓﻮﻕ ﺑﺸﺮﻯ ﻧﻴ&= #65166;ﻣﺪﻩ ﺑﺮﺍﻯ ﺭﻭﺣﻤﺎ &= #65251;ﻴﺒﺎﺷﻨﺪ.ﻣﺎ= 5255;ﻨﺪ ﺭﻭﻣﺎﻧﻬﺎﻯ ﻗ&#= 65260;ﺮﻣﺎﻥ ﺍﻓﺴﺎﻧﻪﺍﻯ ﺑ&#= 65208;ﺮﻯ' ﺑﺨﺼﻮﺹ ﺍﻭﻟﻴ&#= 65166;ﻯ ﺍﻟﻬﻰ'ﻭ ﺗﺎ ﺣﺪ= ﻯ ﺩﺭ ﻫﻨﺮﻧﻤﺎﺋ&#= 65264; ﻫﺎﻯ ﺍﮐﺎﺩﻣﻴ&#= 65242;'ﮐﻪ ﻫﻨﺮ ﺭﺍ ﺑﺮﺍﻯ = ﺍﺷﺒﺎﻉ ﺧﻴﺎﻝ ﺗﺼﻮﺭ ﻣ&= #65268;ﻨﻤﻮﺩﻧﺪ'ﻭ ﺗﻠﺎﺷﻬﺎﻯ ﺁﻧ&#= 65166;ﻥ ﻣﺎﻭﺭﺍﻯ ﺑﺤﺮ&#= 65165;ﻧﻬﺎﻯ ﻧﻔﺴﺎﻧﻰ ﺩﺭﺯ&#= 65255;ﺪﮔﻰ ﻣﺎﺩﻯ ﺍﺳﺖ. ﻟﺬ= ﺍ ﻟﻮﻟﺎ ﻣﻴﮕﻮﻳ&#= 65194;'ﭼﻨﻴﻦ </spa= n>ﻫﻨﺮﻯ ﺑﺮﺍʌ= 63; ﭘﻮﺷﺎﻧﺪﻥ ﻋﺠﺰ ﺍﻧﺴﺎﻥ ﻭ&= #65251;ﺎﺳﮑﻰ ﺑﺮﺍﻯ ﺩﻓﻊ ﺑﺤ&= #65198;ﺍﻧﻬﺎ ﻣﻴﺒﺎﺷﺪ.ﻭ ﺁﻧ&= #65198;ﺍ ﭘﻨﺎﻩﮔﺎﻩﺍﻧ= 5204;ﺎﻥ ﺑﻤُﺸﻞ ﺍﻋﻠﻰ &#= 65261;ﺍﺻﻮل اﻧﺴﺎﻧﻰ ﭘﺮ ﺯ&#= 65197;ﻕ ﻭﺑﺮﻕ ﻣﻴﺪﺍﻧ&#= 65194;.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍﻳﻦ &= #65175;ﻠﺎﺵ ﻫﺎﻯ ﻏﻴﺮ ﺍﻟﻬ&= #65264;'ﮔﻮﺋﻰ ﮐﺴﻰ ﺩﺭ ﻣﺮﺩﺍ&= #65169;ﻰ ﻟﺠﻦ ﺯﺍﺭ ﮐﻪ ﺳ= ﺮﻳﻌﺘﺮ ﻓﺮﻭ ﻣﻴﺮﻭﺩ.ﻭ&= #65203;ﺎﻟﮑﺎﻥ ﺑﺎ ﺧﻮﺩﺳﺎﺯﻯ &= #65169;ﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﺎﻳﺪ&#= 65153;ﻟﻬﺎﻯ ﺷﻬﻮﺩﻯ ﺗﻠﺎﺵ &= #65193;ﺍﺭﻧﺪ.ﻭﻧﻪ ﺑﺮﺍﻯ ﺯﺭﻕ ﻭﺑ&= #65198;ﻕ ﺍﻋﻴﺎﻧﻰ ﻧﻤﻮ&#= 65193;ﻥ ﺧﻮﺩ ﺩﺭ ﺯﻧﺪﮔ&= #65264;'ﻭ ﻫﻤﻴﺸﻪ ﺗﺮس ﺍ&#= 65199; ﻭﺿﻊ ﻓﻌﻠﻰ ﺩﺍ&= #65197;ﻧﺪ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺳﻘﻮ&#= 65217; ﺗﺮﺳﻨﺎﻙ ﺩﺭﺁ&#= 65267;ﻨﺪﻩﺗﺮﺳﻨﺎª= 5; ﺮﺍ ﺩﺍﺭﻧﺪ.ﻭﻟ&= #65264; ﺳﺎﻟﮑﺎﻥ ﺗﺮس &#= 65197;ﺍ ﺍﺯ ﺧﻮﺩ ﺩﻭﺭ ﻣ= ﻴﮑﻨﻨﺪ'ﻭ ﺭﻳﺴﻚ ﮐﻮﺷﺶ ﺑ&= #65198;ﺍﻯ ﺭﺳﻴﺪﻥ ﺑﺘﻌﺎ&#= 65247;ﻰ ﺭﻭﺣﻰ ﻣﻴﭙﺮﺩ&#= 65165;ﺯﻧﺪ. ﮔﺮﭼﻪ ﻣﺎﻝ ﻭﻣ&= #65256;ﺎﻝ ﺧﻮﺩﺭﺍ ﻧﻴﺰ ﺑ&= #65194;ﺳﺖ ﺧﻮﺩ'ﺍﺯ ﺧﻮﺩ ﺩ= ﻭﺭ ﻣﻴﮑﻨﺪ ﻭ ﺗﺮس اﻣﺮﻭﺯ ﺭﺍ ﻧﺪ&#= 65165;ﺭﺩ. ﻣﮕﺮ ﺗﺮس ﺍﺯ ﻧ&= #65198;ﺳﻴﺪﻥ ﺑﻤﺮﺍﺗﺐ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺭﺍ ﺩﺍﺭﻧﺪ.ﭘس &= #64400;ﻮﺷﺶ ﻭ ﻫﻤّﺖ ﺑﻴﺸﺘ&#= 65198; ﻣﻴﮑﻨﻨﺪ'ﻭ ﻋﺸ&= #65238; ﻭ ﺻﺒﻮﺭﻯ ﻭ ﺍﺭ= ﺍﺩﻩ ﺟﻬﺎﺩ ﻧﻔﺴﺎﻧ&#= 65264; ﺧﻮﺩﺭﺍ ﺑﻴﺸﺘ&#= 65198;ﻣﻴﻨﻤﺎﻳﻨﺪ. ﻭﻣﺎﻧﻊ ﺍﺯﺳﺮ&#= 65193; ﺷﺪﻥ ﺍﻳﻦ ﺟﻬﺪ = ﻭﺟﻬﺎﺩ ﻣﻴﮕﺮﺩﻧﺪ.<o:p></o:p>= ﻟﻮﻟﺎ ﺟ= ;ﻨﺒﻪ ﭼﻬﺎﺭﻡ ﺭﺍ(ﻭﻇ&= #65268;ﻔﻪ ﺗﻄﻬﻴﺮﻯ ﻭ ﻋﻠ&= #65166;ﺟﻰ)ﺩﺭ ﻫﻨﺮ ﻣﻴﺪﺍﻧﺪ'&= #64400;ﻪ ﻫﻤﺎﻥ ﺗﺰ= ;ﮐﻴﻪ ﻧﻔس ﻭﺫﺍﺕ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ &= #65193;ﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻭﻧﻪ ﺗﻨﻬﺎ ﺷﻔ&= #65166;ﻯ ﺗﻦ ﻭﺣﺘﻰ ﺷﻔﺎ&= #65263; ﺫﻫﻦ' ﻳﺎ ﺷﻔﺎﻯ= ﺭﻭﺍﻧﻰ ﺑﻴﻤﺎﺭﮔﻮﻧﻪ &#= 65199;ﻳﺮﺍ ﻫﺮﻳﻚ ﺍﺯ ﻣﺮﺍ&= #65175;ﺐ ﺑﺎﻟﺎﺗﺮ ﻣﻌﺎ&#= 65247;ﺠﻪ ﺷﻮﺩ' ﺗﻤﺎﻡ ﻣﺮ= ﺍﺗﺐ ﺯﻳﺮ ﺩﺳﺖ ﺁﻥ ﺷ= ﻔﺎ ﻣﻴﻴﺎﺑﻨﺪ ﻭﮐ&#= 65166;ﻣﻠﺎﻥ ﺑﺎ ﮐﺴﺐ ﮊﻧﺘﻴ&= #65242; ﺭﻭﺡ ﺍﻟﻬﻰ ﻭﺷ&= #65260;ﻮﺩ ﻧﻬﺎﺋﻰ ﺧﻮﺩ'ﭘ&= #65206; ﺍﺯ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﻫﻢ ﺭﻭﺍﻥ ﻭﻫﻢ = ﺫﻫﻦ ﻭ ﻫﻢ ﺗﻦ ﺁﻧﺎﻥ= ﺷﻔﺎ ﻳﺎﻓﺘﻪ'ﮐﻪ ﺣﺘ&= #65264; ﺑﻴﻤﺎﺭ ﻧﻴﺰ ﻧ&= #65252;ﻴﺸﻮﻧﺪ. ﻭﻟﻰ ﻟﻮﻟﺎ ﻫﻨ&= #65198; ﺭﺍ ﻭﺳﻴﻠﻪﺍﻯ &= #65169;ﺮﺍﻯ ﺍﻧﻔﻌﺎﻟﺎﺕ ﺭ&#= 65261;ﺍﻥ ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﺑ&= #65166;ﻳﺪ ﻗﻄﻌﻰ ﮔﺮﺩﺩ. ﻫ= ﻤﺎﻥ ﻧﻈﺮﻳﻪ ﺭﻭﺍﻥ &= #64400;ﺎﻭﺍﻥ ﮐﻪ ﻣﻴﺨﻮﺍﻫﻨ&#= 65194;'ﺑﻴﻤﺎﺭﺍﻥ ﺭﻭﺍﻧﻰ ﺧﻮﺩﺭ&#= 65165; ﺑﺎ ﮐﻤﻰ ﻣﻌﺎﻟ&= #65184;ﻪ ﺗﺨﺪﻳﺮﻯ'ﺑﺎ ﻣ&= #65262;ﺍﺩ ﺷﻴﻤﻴﺎﺋﻰ ﻗﻮ&#= 65263;' ﺑﻴﻤﺎﺭ ﺭﺍ ﺩﺭ = ﻳﻚ ﻫﻨﺮﻯ ﺳﺮﮔﺮﻡ &= #64400;ﻨﻨﺪ'ﮐﻪ ﺷﻔﺎﻯ ﻧﺴﺒﻰ ﺧ&= #65262;ﺩﺭﺍ ﺑﻴﺎﺑﻨﺪ ﮐﻪ ﺑ&= #65256;ﻈﺮ ﺍﻳﻦ ﻧﻮﻳﺴﻨﺪ&#= 65257;'ﻣﻤﮑﻦ ﺍﺳﺖ ﺑﻴﻤﺎﺭﺍ&#= 65253; ﺁﺭﺍﻡ ﮔﺮﺩﻧﺪ'&= #64400;ﻪ ﺑﺪﻳﮕﺮﺍﻥ ﺁﺳ&#= 65268;ﺐ ﻧﺮﺳﺎﻧﻨﺪ. ﻭﻟ&= #65264; ﺩﺭ ﻫﻤﺎﻥ ﺟﻬﺎ&= #65253; ﺭﻭﺍﻥ ﭘﺮﻳﺸﻰ &= #65191;ﻮﺩ'ﻫﻴﭻ ﮔﻮﻧﻪ ﺗﮑﺎﻣﻠ&#= 65264; ﺭﻭﺣﻰ ﻧﺪﺍﺭﻧ&#= 65194;'ﺣﺘﻰ ﺍﮔﺮ ﺑﻔﺮﺽ ﺷﻔ&= #65166;ﻯ ﺭﻭﺍﻧﻰ ﻫﻢ ﭘﻴ&= #65194;ﺍ ﮐﻨﺪ. ﺭﻭﺍﻥ ﮐﺎ= ﻭﺍﻥ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65251;ﻨﻔﻰ ﺭﻭﺍﻥ ﺭﺍ ﺗﻀﻌ&= #65268;ﻒ ﻣﻴﮑﻨﻨﺪ.ﻭﻟﻰ &= #65203;ﺎﻟﮑﺎﻥ ﺍﻧﮕﻴﺰﻩ ﻫﺎﻯ &= #65251;ﻨﻔﻰ ﺧﻮﺩﺭﺍ'ﺑﺎ ﻫﺪ&= #65165;ﻳﺖ ﭘﻴﺮ ﻭﮐﻤﻚ ﻣﺮ&= #65165;ﺗﺐ ﺍﻟﻬﻰ ﻣﺪﺑّﺮ'&#= 65175;ﺒﺪﻳﻞ ﺑﺎﻧﮕﻴﺰﻩ ﻫﺎ&#= 65263; ﻣثبت ﻣﻴﻨﻤﺎʌ= 67;ﻨﺪ.ﮔﻮﺋﻰ ﻋﻠﺎﻣﺖ ﺭﻳﺎﺿ&#= 65264; ﺍﺭﻗﺎﻡ ﺭﺍ ﻋﻮ&= #65213; ﻣﻴﮑﻨﻨﺪ.ﺁﻧﮕ&#= 65166;ﻩ ﺳﺎﻟﮑﺎﻥ ﺍﻧﺮ&#= 64394;ﻯ ﻫﺎﻯ ﭘﺮﻳﺸﺎﻥ &= #64400;ﻨﻨﺪﻩ ﺭﻭﺍﻥ ﺧﻮﺩﺭﺍ'&= #65169;ﺴﻴﺞ ﺩﺭ ﺭﺍﻩ ﺗﻮﺟّ&#= 65258; ﻭ ﺗﻤﺮﮐﺰ ﻭﺗﻮ&= #65203;ّﻞ ﻋﺒﺎﺩﻯ ﺩﺭ ﻭﺳ&= #65268;ﻠﻪﺍﻟﻬﻰ ﺧﻮﺩ ﭘﻴﺮﮐﺎﻣ&#= 65246; ﻣﻴﻨﻤﺎﻳﻨﺪ.ﻭ&#= 64380;ﻨﻴﻦ ﺍﻧﮕﻴﺰﻩ ﻣﻨﻔ&#= 65264; ﮐﺎﺭ ﻣثبت ﺮﺍ = 5251;ﻴﮑﻨﺪ.ﮐﻪ ﺣﺘﻰ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺪﻭﻥ ﺍﻧﮕﻴﺰﻩ ﻣﻨﻔ&#= 65264; ﻭﮔﻨﺎﻩ ﻭ ﺳﻮﺍ&= #65169;ﻖ ﺑﺪ ﺩﺭ ﺭﻓﺘﺎﺭ&= #65259;ﺎﻯ ﺧﻮﺩ'ﭼﻨﻴﻦ ﺳﺮ&= #65227;ﺖ ﭘﻴﺸﺮﻓﺖ ﺳﻠﻮ&#= 65241; ﻭﺗﺰﮐﻴﻪ ﺭﻭﺍ&#= 65253; ﺳﺎﻟﮑﺎﻥ ﺩﺍﺭ&#= 65165;ﻯ ﺳﻮﺍﺑﻖ ﺑﺪﺗﺮ &= #65197;ﺍ ﻧﺪﺍﺭﻧﺪ. ﻭ ﺑﻘ= ﻮﻝ ﭘﻴﺎﻣﺒﺮ'ﺧﻮﺷ&#= 65166; ﺑﮕﻨﺎﻫﻰ ﮐﻪ ﺑ&= #65166;ﻋث ثوﺍﺏ ﮔﺮﺩﺩ. ﺍ&#= 65197;ﺳﻄﻮ ﺍﺯ ﮐﺎﺷﺮﺳﻴس &#= 65255;ﻘﻞ ﻣﻴﮑﻨﺪ'ﮐﻪ= ; ﻣﻴﮕﻔﺖ ﺑﻠﺎﺋﻰ ﻣﻴﺮﺳ&#= 65194;' ﻭﻟﻰ ﻣﺎ ﺭﺍ ﻧﻤ= ﻰ ﺗﺮﺳﺎﻧﺪ.ﻭﻟﻰ &= #65193;ﻳﮕﺮﺍﻥ ﺑﻠﺎ ﻧﻴﺎﻣﺪﻩ &= #1605;ی ﺘﺮﺳﻨﺪ.ﺯﻳﺮﺍ &= #65261;ﻯ ﺳﺎﻟﻚ ﺑﻮﺩﻩ'ﮐ&= #65258; ﺑﻘﻮﻝ ﻋﺮﻓﺎﻯ &= #65165;ﻳﺮﺍﻧﻰ'ﺑﺎﺳ= 5176;ﻘﺒﺎﻝ ﺑﻠﺎ ﻣﻴﺮﻓﺘﻪ &= #65165;ﺳﺖ.ﻭ ﺣﺘﻴﺪﺭ ﺭﺳﻴﺪ&#= 65253; ﺑﻠﺎ'ﻫﺮﭼﻪ ﺑﻴ&= #65208;ﺘﺮ ﻭ ﺳﺨﺖ ﺗﺮ ﻭﻫﻮ= ﻟﻨﺎﻙ ﺑﺎﺷﺪ'ﺳﭙﺎﺳﮕ&#= 65196;ﺍﺭ ﺗﺮ ﺧﺪﺍﻭﻧﺪ ﺍ&= #65203;ﺖ.ﮐﻪ ﺧﺎﺹ ﺳﺎﻟﻚ ﺭﺳ&= #65268;ﺪﻩ ﺍﺳﺖ.ﺯﻳﺮﺍ ﺻﺒ&= #65262;ﺭﻯ ﺑﻴﺸﺘﺮ ﻭﺍثب= 75;ﺕ ﺻﺪﻕ ﻭﺻﺪﺍﻗﺖ &= #65203;ﺎﻟﻚ ﺭﺍ ﻣﻴﺮﺳﺎﻧﺪ.&= #64344;س ﺗﺰﮐﻴﻪ ﻋﻤﻴﻖ &= #65175;ﺮ ﻭ ﺳﺮﻳﻌﺘﺮ ﺩﺍ&= #65197;ﺩ'ﻭ ﺑﻤﺮﺍﺗﺐ ﺷﻬﻮ&#= 65193;ﻯ ﻣﻴﺮﺳﺪ . ﺷﺎﻳﺪ= ﺍﺯ ﻧﻈﺮ ﻟﻮﻟﺎ ﻫﻨ&= #65198; ﺍﻳﻦ ﻭﻇﻴﻔﻪ ﻋ&= #65248;ﺎﺟﻰ ﺭﺍ ﺩﺍﺭﺩ'ﮐﻪ ﻫ= ﺮﺭﻭﺍﻥ ﮐﺎﻭ ﻧﺎﭼﺎﺭ ﺍ&= #65203;ﺘﻔﺎﺩﻩ ﺍﺯ ﺁﻥ ﻣﻴﮑﻨﺪ.= ﺍﻣﺎ ﺍﻳﻦ ﻫﻨﺮ ﺁﺯﺍ&= #65193;ﻯ ﻭ ﺣﺮﻳّﺘﻰ ﺑﺎ&#= 65255;ﺴﺎﻥ ﻧﻤﻴﺪﻫﺪ'ﮐﻪ ﺑ&= #65166;ﺍﺧﻠﺎﻕ ﺟﺪﻳﺪ ﺍﻟﻬﻰ ﺁ&= #65207;ﻨﺎ ﮔﺮﺩﺩ.<o:p></o:p> ﮔ= ﻮﺗﻪﻋﺎﺭﻑﻧﻴ= 5200; ﺑﺮﺍﻯﻨﺠﺎﺕ ﺍ&#= 65199; ﺁﻟﺎﻡ ﺯﻧﺪﮔﻰ'&= #65169;ﺪﻭﺳﺘﺶ ﺃﻧﺪﺭﺯ ﺩﺍﺩ.ﮐ&= #65258; ﭼﻪ ﺧﻮﺏﺑﻮﺩ ﺗ&= #65262; ﻧﻴﺰ ﻣثل ﻣﻦ ﺷ&#= 65262;ﻯ ﮐﻪ ﺍﺯ ﭼﻨﻴﻦ ﺣ= ﺎﻝ ﺧﻮﺩ'ﮐﻪ ﺭﻧﺞ ﺁ= ﻭﺭ ﺍﺳﺖ'ﺍﺯ ﻋﺎﻟﻢ = ﺧﻮﺩ ﺑﻴﺮﻭﻥ ﺑﻴﺮﻭ&#= 65253; ﻭﺑﻌﺎﻟﻢ (ﻧﻮﺭ)= ﺑﺮﺳﻰ.ﻭﻣﻌﻨﻰ ﺭﺍﺣﺘﻰ ﺭﺍ ﺧﻮ&= #65165;ﻫﻰ ﻳﺎﻓﺖ. ﺍﻳﻦ ﻧﻮ= ﺭ ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﺍﺳﺖ.ﮔﻮﺗﻪ ﻏﻴ&= #65198; ﻣﺴﺘﻘﻴﻢ ﺩﻋﻮ&#= 65173; ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #65251;ﻴﮑﺮﺩ.ﺗﺎ ﺍﺯ ﻋﻘﺪﻩ ﻫﺎﻯ = ﺭﻭﺍﻧﻰ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺧﻠﺎﺻﻰ ﻳﺎﻓﺘ&#= 65256;ﺪ. ﮐﻪ ﺗﻤﺎﻡ ﻣﺸﮑ&= #65248;ﺎﺕ ﺯﻧﺪﮔﻰ ﻳﺎ ﺣﺪ&= #1617; ﺃﻗﻞ ﺣﺴّﺎﺳﻴ= 617;ﺖ ﺍﻧﺴﺎﻥ ﺑﺮﺍﻯ &= #65197;ﻧﺞ ﺍﺯ ﺯﻧﺪﮔﻰ ﺑﺸ&= #65198;ﻯ ﺭﺍ ﺑﺎﻋث ﻣﻴﺸ&#= 65262;ﺩ. ﻭﺍﻟّﺎ ﻫﻤﺎﻥ &#= 65251;ﺤﻴﻂ ﻭﺯﻧﺪﮔﻰ'ﺍﻧﺴ&#= 65166;ﻧﻬﺎﻯ ﺑﺪﻭﻥ ﻋﻘﺪﻩ ﻭ&= #65251;ﺸﮑﻞ ﺭﻭﺍﻧﻰ ﺭﺍ ﺭﻧ&= #65182; ﻧﻤﻴﺪﻫﺪ' ﮐﻪ ﺷ= ﺎﻳﺪ ﺧﻨﺪﺍﻥ ﻭﺷﺎﺩ&#= 65251;ﺎﻥ ﺑﺎﺷﻨﺪ . ﺟﻨﺒﻪ= ﭘﻨﺠﻢ ﻫﻨﺮ ﺍﺯ ﻧﻈﺮ ﻟ= ﻮﻟﺎ(ﻭﻇﻴﻔﻪ ﺗﮑﺮﺍﺭﻯ ﻭ ﺗﺴ&= #65184;ﻴﻠﻰ)ﺳﺎﻳﺒﺮ= 5255;ﻴﺘﻴﮑﻰ ﺍﺳﺖ. ﮐﻪ ﻫﻨﺮ ﻭ= ;ﻇﻴﻔﻪ ثبت ﻭﺍﻗﻊ ﺁﻧ@= 381;ﻪ ﻫﺴﺖ ﺩﺍﺭﺩ. ﻣﺎ= ﻧﻨﺪ ﺻﻔﺤﻪ ﻋﮑّﺎﺳ= 5264; ﮐﻪ ﺁﻧﭽﻪ ﻫﺴﺖ = ﺭﺍ'ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ ﻫﻤﺎﻥ &= #65197;ﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ.&= #65261;ﺣﺘﻰ ﺗﮑﺮﺍﺭ ﮐﺎﺭ ﻫ&= #65256;ﺮﻯ'ﺩﺭ ﻭﺍﻗﻊ ﺗﻨﻬﺎ ﺃ&= #65255;ﺪﮐﻰ ﺗﻐﻴﻴﺮ ﺭﺍ ﻧﺸ&= #65166;ﻥ ﻣﻴﺪﻫﺪ. ﻧﺰﺩ(ﺗ= ﻴﻦ)ﺍﻳﻦ ﮐﺎﺭ ﮐﺎﭘﻰ ﺑﺮ&= #65193;ﺍﺭﻯ ﻳﻚ ﮐﺎﺭ ﻃﺒﻴﻌ&= #65264; ﺍﺳﺖ. ﻭﻧﺰﺩ( ﮔﻴ= ;ﻮ)ﺍﻳﻦ ﮐﺎﺭ ﻫﻨﺮﻯ ﺣﻴ&= #65166;ﺗﻰ ﺍﺳﺖ. ﻭ ﻧﺰﺩ ﺯﻭ= ;ﻟﺎ ﻭﺍﻗﻌﻴّﺖ ﺭﺍ &#= 65255;ﺸﺎﻥ ﻣﻴﺪﻫﺪ.ﮐﻪ ﺩﻭ&= #65197; ﺍﺯ ﺗﺨﻴّﻞ ﻭ ﺍ&= #65261;ﻫﺎﻡ ﺍﺳﺖ.ﻭﻟﻰ ﻧﺰﺩ = ﺳﺎﺭﺗﺮ </spa= n>ﻳﻚ ﺃﻣﺮ ﻭﺟA= 262;ﺩﻯ ﺍﺳﺖ.ﻳﻌﻨﻰﺁﻧ&#= 64381;ﻪ ﻫﺴﺖ' ﻧﻪﺁﻧﭽﻪ = ﺑﺎﻳﺪ ﺑﺎﺷﺪ. ﺩﺭﻫﻤﻪ&= #65165;ﻳﻦ ﺗﻔﺴﻴﺮﺍﺕﺍﺯ &#= 64400;ﺎﺭ ﻫﻨﺮ ﺧﻮﺩ ﺗﮑﺮ&= #65165;ﺭ ﻭ ثبت ﻭﻗﺎﻳﻊ = 5251;ﻴﺒﺎﺷﺪ.ﺗﺸﺪʌ= 67;ﺪ ﻭﺍﻗﻌﻴّﺖ'ﻭﻧ= 5258; ﺗﻐﻴﻴﺮ ﻭﺍﻗﻊ &= #65267;ﺎ ﺗﻌﺪﻳﻞ ﺁﻥ.ﻳﺎ = ﻫﻤﺎﻥﺴﺎﻳﺒﺮ= 5255;ﻴﺘﻴﻚ ﺑﺮﻧﺎﻣﻪﺍﻯ ک= 607; ﻧﺘﻮﺍﻧﺪ ﺗﻐﻴ&#= 65268;ﺮ ﻭﺗﮑﺎﻣﻞ ﮐﻨﺪ.&= #65261;ﺑﻨﻈﺮ ﻣﺎ ﺍﻳﻥﮕﻮﻧﻪ &= #65259;ﻨﺮ ﺍﻳﺴﺘﺎ'ﺑﺪﺗﺮ&#= 65267;ﻦ ﻧﻮﻉ ﻫﻨﺮ می ﺒ&#= 65166;ﺷﺪ.ﭼﻮﻥ ﺍﺭﺯﺵ ﺗﮑﺎﻣﻠ&#= 65264; ﻭ ﻫﺪﻑ ﺑﻬﺘﺮﻯ = ﺭﺍ ﺩﻧﺒﺎﻝ ﻧﻤﻰ ﮐ&= #65256;ﺪ.ﻭ ﻟﺬﺍ ﻫﻨﺮﻣﻨﺪ &= #65261;ﻫﻨﺮ ﺩﻭﺳﺖ ﺭﺍﻫﻰ ﻫ&= #65250; ﺑﮑﻤﺎﻝ ﺭﻭﺣﻰ &= #65261;ﺭﻭﺍﻧﻰ ﻧﺨﻮﺍﻫﺪ ﺩﺍﺷ&#= 65174;.ﻭ ﭘس ﺍﺯ ﻣﺮﮒ ﺟﺰ = ﻧﺴﺦ ﻭﻣﺴﺦ ﺣﻘﻴﺮﺗ&#= 65198;'ﻭ ﺗﮑﺮﺍﺭ ﮔﺬﺷﺘ&#= 65258;ﻫﺎ ﺩﺭ ﺁﻳﻨﺪﻩﻫﺎ&#= 65197;ﺍ ﻧﺪﺍﺭﻧﺪ.ﻭﻟﻰ &= #65175;ﻮﻟﺴﺘﻮﻯ ﻭ ﺁﺑﺎﻯ ﮐﻠﻴﺴ&= #65166; ﺑﺮﺍﻯ ﺗﺌﺂﺗﺮ &= #65165;ﺭﺯﺵ ﺍﺧﻠﺎﻗﻰ ﻣؤﺷ= 617;ﺮﻯ ﻗﺎﺋﻞ ﺑﻮﺩﻧﺪ. = ﮔﺮﭼﻪ ﺻﺤﻨﻪ ﺗﺂﺗﺮ ﻭ&= #65165;ﻗﻌﻴّﺖ ﮐﻨﻮﻧﻰ ﺭﺍ ﻧﺸ&= #65166;ﻥ ﻣﻴﺪﻫﺪ ﮐﻪ ﺑﻄ&= #65262;ﺭ ﺯﻧﺪﻩ ﻣﻴﺒﺎﺷ&#= 65194;.ﭼﻮﻥ ﻣﻄﺎﺑﻖ ﺯﻧﺪﮔ&#= 65264; ﺗﻤﺎﺷﺎﭼﻴﺎﻥ &#= 65165;ﺳﺖ'ﻭﭼﻨﻴﻦ ﻫﻨﺮﻯ ﺯﻧﺪﮔﻰ &= #65197;ﺍ ﻣؤثّر ﺗﺮ ﺍﺯ A= 193;ﻳﮕﺮ ﻫﻨﺮﻫﺎ ﻣﻴﻨﻤ&#= 65166;ﻳﺎﻧﺪ.ﮐﻪﺑﺮA= 165;ﻯ ﺍﻃﻔﺎﻝ ﺗﺎ ﺳﺮ&= #65187;ﺪ ﻋﻘﻞ ﺟﻤﻌﻰ ﺯﻧ&= #65194;ﮔﻰ ﺩﺭﺳﺖ ﻗﺎﺑﻞ ﻗ&= #65170;ﻮﻝ ﻣﻴﺒﺎﺷﺪ.ﻭﺣﺘ&#= 65264; ﺟﺎﻫﻠﺎﻥ ﻭ ﺑﻰ = ﺳﻮﺍﺩﺍﻥ ﻫﺮ ﺳﻨّﻰ ﺑﺮﺩ&#= 65165;ﺷﺖ ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪ&#= 65257; ﺍﺯ ﺁﻥﺪﺍﺭﻧﺪ.&= #65165;ﻣﺎ ﺑﺎﺯ ﺑﻤﻌﻨﻰ ﺗ&= #64401;ﺎﻣﻞ ﺭﻭﺣﻰ ﻭﺭﻭﺍﻧ&#= 65264;'ﺗﺠﺮﺑﻪ ﺍﺯ ﺗﺌﺂﺗﺮ ﻧﻴ&= #65204;ﺖ.ﺑﺮﺍﻯ ﺳﺎﻟﻚ ﺍﻟﻬﻰ ﻣ&= #65216;ﺮ ﺍﺳﺖ' ﮐﻪ ﻣﺎﻧﻊ= ﺍﺯ ﺗﺨﻠﻴﻪ ﺍﺯ ﺍﻣ&= #65262;ﺭ ﺯﻧﺪﮔﻰ ﻭﻣﺎﺩ&#= 65263; ﮐﻨﻮﻧﻰ ﻣﻴﺒﺎ&#= 65207;ﺪ. ﻭ ﺍﮔﺮ @= 400;ﺎﻣﻠﺎﻥ ﺍﻟﻬﻰ ﺗﺌﺂﺗﺮ&#= 65263; ﺑﻨﻤﺎﻳﺶ ﺑﮕﺬ&#= 65165;ﺭﻧﺪ. ﻗﺼﺪ ﻫﺪﺍﻳﺖ ﺗ&= #65252;ﺎﺷﺎﮔﺮﺍﻥ ﺭﺍﺩﺍﺭﻧﺪ'ﻧﻪ &= #65165;ﺳﺘثماﺭ ﻭﺟﻤﻊ ﺁﻭﺭﻯ ﺃ&= #65255;ﺒﻮﻩ ﻃﺮﻓﺪﺍﺭ.<o:p></o:p> ﻟﻮﻟﺎ ﺩ= ;ﺭ ﺭﺍﺑﻄﻪ ﻫﻨﺮ ﺑ&= #65166; ﺯﻧﺪﮔﻰ'ﮐﻪﺩﺭ &= #65165;ﻳﻦ ﺳﻪﻧﻈﺮﻳﻪ ﮔﻔ&#= 65176;ﻪ'ﻳﺎ ﺗﻌﺒﻴﺮﻯ ﺍﺯ ﺯ&= #65255;ﺪﮔﻰ ﻫﻨﺮ' ﻭ ﻳﺎ ﻫﻨﺮ= ; ﺩﻭﺭ ﺍﺯ ﺯﻧﺪﮔﻰ. ﻭ ﻳ= ;ﺎ ﻫﻨﺮ ﻧﺰﺩﻳﻚ ﺩ&= #65197; ﺟﻮﺍﺭ ﺯﻧﺪﮔﻰ &= #65169;ﺎﺷﺪ . ﻭﻯ ﺑﺎ ﻫﺮ ﺳﻪ ʌ= 51;ﺨﺎﻟﻒﺍﺳﺖ.ﺧﻄ= ;ﺎﻯ ﻫﺮ ﺳﻪ ﮔﺮﻭﻩ ﻣ= ﻴﻞ ﺣﻴﺎﺕ ﻭﺯﻧﺪﮔ&#= 65264;'ﻭ ﻣﻴﻞ ﺍﻓﺮﺍﻁ ﻭ&= #65199;ﻳﺒﺎﺋﻰ'ﻭﻣﻴ= 5246; ﺷﺪﻳﺪ ﺗﻌﺒﻴﺮ &= #65261;ﺑﻴﺎﻥ ﻭﻣﺸﺎﺭﮐﺖ ﻫﻨ&#= 65198; ﺑﺎ ﺯﻧﺪﮔﻰ ﺍﻧ&= #64401;ﺎﺭ ﻧﺎﭘﺬﻳﺮ ﺑﺮﺍ&#= 65263; ﺍﻧﺴﺎﻥ ﻏﻴﺮ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ.ﻭﻟﻰ ﻧﻮﻉ = ﺑﺸﺮﻯ ﺣﺘﻰ ﺑﻘﻮﻝ ﻟﻮ&= #65247;ﺎ'ﺍﻧﺴﺎﻥ ﺣﻴﻮﺍﻧﻰ ﺍﺳﺖ &= #65251;ﺘﺎﻓﻴﺰﻳﻚ ﻭ ﻋﺎﺷﻖ ﻣﻄﻠﻖ = ﻳﺎﺑﻰ.ﻭ ﺍﻳﻦ ﺻﻔﺖ ﺗﻤﺎ&= #65249; ﻣﻮﺟﻮﺩﺍﺕ' ﻫﺴ&= #65176;ﻰ ﺍﺳﺖ. ﺍﮔﺮ ﺗﮑﺎ= ﻣﻞ ﻟﺎﺯﻡ ﺑﺮﺍﻯ ﮊ&= #65255;ﺘﻴﻚ ﺭﻭﺣﻰ ﺭﺍ'ﻭﺍﺑ&= #65204;ﺘﻪ ﺑﺠﻬﺎﻥ ﻣﺘﺎﻓ&#= 65268;ﺰﻳﻚ ﻭ ﻫﺪﻓﻬﺎﻯ ﺍﻟ&= #65260;ﻰ ﺑﺪﺍﻧﻴﻢ.ﮐﻪ ﻏ&= #65166;ﻟﺐ ﺑﺮ ﻫﻤﻪﻫﺪﻓﻬ&#= 65166; ﻭﺧﻮﺍﺳﺘﻪﻫﺎ= 5263; ﻣﻮﺟﻮﺩﺍﻟﺖ ﺑ&#= 65192;ﺼﻮﺹ ﻧﻮﻉ ﺑﺸﺮﻯﮑﻪ &= #65193;ﺍﺭﺍﻯ ﻋﻘﻞ ﻧﻴﺮﻭﻣﻨ&#= 65194;'ﻭ ﺁﺯﺍﺩﻯ ﻋﻤﻞ ﺩ&= #65197; ﺯﻧﺪﮔﻰ ﺑﺨﺎﻃ&#= 65198; ﻫﻤﻴﻦ ﻋﻘﻠﺒﺮ&#= 65175;ﺮ ﺍﺳﺖ.ﭼﻮﻥ عقل = 5193;ﺍﺭﺍﻯ ﺩﻭﺟﻨﺒﻪ ﻣﻴﺒ&#= 65166;ﺷﺪ.ﭼﻮﻥ ﺷﻤﺸﻴﺮ ﺩﻭﻟﺒ&#= 65258; ﺗﻴﺰ'ﮐﻪﻫﻢ ﻣﻴ&= #65176;ﻮﺍﻧﺪ ﺑﺎﻋث ﭘﻴﺸﺮﻓ= 5174;ﺍﻧﺴﺎﻥ ﺷﻮﺩ'ﻭﺍﮔﺮ ﺗﮑ&= #65166;ﻣﻞ ﺭﻭﺣﻰ ﺭﺍ ﺑﻨﻤ&= #65166;ﻳﺪ.ﻭ ﭘس ﺍﺯ ﻭﻗﺎﻳﻊ &= #65199;ﻧﺪﮔﻰ ﺑﺤﻘﺎﻳﻖ ﺯﻧﺪ&#= 64404;ﻰ ﺑﺮﺳﺪ.ﻭ ﻧﻴﺰ ﺍ= ﻳﻦ ﺷﻤﺸﻴﺮ ﻋﻘﻞ'ﻣ&= #65268;ﺘﻮﺍﻧﺪ ﻭﺳﻴﻠﻪ ﺳوء ﺍ= 5203;ﺘﻔﺎﺩﻩ ﺍﺯ ﻫﺴﺘﻰ'ﺑﻨﻔ&= #65226; ﺷﺨﺺ ﺩﺭ ﻟﺬﺕ ﻭ= ﺗﺤﻘﻖ ﻫﻮﺳﻬﺎﻯ ﭘﺮﻋ&#= 65240;ﺪﻩ ﺧﻮﺩ ﻓﺮﺍﺭ ﮐﺮ&= #65193;' ﮐﻪ ﻣﻨﺠﺮ ﺑﻘﻬ&= #65240;ﺮﺍﻫﺎﻯ ﮐﺎﺭﻣﺎﺋﻰ ﭘﺶ &= #65165;ﺯ ﻣﺮﮒ ﻭﺣﻘﺎﺭﺗ&#= 65260;ﺎﻯ ﻧﻮﻋﻰ ﭘﺎﺋﻴﻦ &= #65175;ﺮ ﺩﺭ ﺟﻬﺎﻥ ﮔﺮﺩ&= #65193;.ﻭ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65169;ﺸﺮﻯ' ﺑﺎ ﺁﻥ ﻫﻤﻪ ﮐﺮ= ﺍﻣﺎﺕ ﻭ ﺳﻮﺍﺑﻖ'ﭼﻮﻥ = ﺑﻌﻘﻞ ﺭﺳﻴﺪ'ﺑﺂﺗﺶ ﮐ&= #65208;ﻴﺪﻩ ﻣﻴﺸﻮﺩ.ﻭ ﻓﺮﻣ&= #65166;ﻥ ﮐﻦ ﻓﻴﮑﻮﻥ ﺧﺪ&= #65165;ﻭﻧﺪ ﻭﻃﺒﻴﻌﺖ ﻭ ﻓﻄ&= #65198;ﺕ ﺧﻮﺩﺭﺍ ﻓﺮﺍﻣ&#= 65262;ﺵ ﻣﻴﻨﻤﺎﻳﺪ ﭘﺶ &= #65165;ﻧﮑﺎﺭ ﭘﺬﻳﺮ ﻧﻴﺴﺖ' ﮐ= ﻪ ﻫﺪﻑ ﺧﺪﺍﻭﻧﺪ &= #65193;ﺭ ﺗﮑﺎﻣﻞ ﺭﻭﺡ'ﺁ&= #65255;ﻬﻢ ﺑﺎ ﺭﻭﺵ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ ﻭ ﻋﺮﻓﺎﻥ ﻋﻤﻠ&= #65264;'ﺳﻮﮊﻩ ﻫﻤﻪ ﺃﻧﺒﻴﺎ ﻭ = ﺭﺳﻮﻟﺎﻥ ﺍﺭﺳﺎﻟﻰ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺍﺯﮐﺎﻣﻠﺎﻥ ﺑ&#= 65192;ﻠﻖ ﺑﻮﺩﻩ ﺍﺳﺖ. ﺑﺎ= ﻳﺪ ﺑﺮ ﺗﺤﻘﻖ ﻫﺪف هاﻯ ﺧﻮﺩﺧﻮﺍA= 259;ﺎﻧﻪ ﺍﻧﺴﺎﻥ ﻏﺎﻟﺐ &= #64404;ﺮﺩﺩ.ﮐﻪ ﻏﺎﻟﺐ ﻫﻢ ﻫﺴﺖ.= ﮔﺮﭼﻪ ﺩﺭ ﺳﻴﺴﺘﻢ ﺗﮑ&= #65198;ﺍﺭ ﻣﮑﺮﺭ ﺗﻮﻟﺪﺍ&#= 65173; ﮐﺎﺭﻣﺎﺋﻰ'ﺩﺭ&#= 65259;ﻤﻴﺒﻦ ﺟﻬﺎﻥ ﺍﺳﺖ. ﭘس اﺯ ﺭﺳﻴﺪﻥ ﺑﻨ&#= 65262;ﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ'&= #65261; ﺩﺭ ﺍﻭﺍﺧﺮﻓﺼ&#= 65262;ﻝ ﻧﻮﻋﻰ ﺁﻥ'ﺁﻧﮕ&= #65166;ﻩ ﻣﻨﻄﻘﻰ ﻧﺨﻮﺍ&#= 65259;ﺪ ﺑﻮﺩ'ﮐﻪ &#= 64380;ﻨﻴﻦ ﻧﻴﺮﻭﻯ ﻗﻬّﺎ= 5197; ﺧﺪﺍﻭﻧﺪﻯ ﻭﻃ&#= 65170;ﻴﻌﺖ' ﻭﺣﺘﻰ ﻓﻄﺮﺕ ﺷ&= #65192;ﺺ ﺑﺘﻮﺍﻧﺪ ﺳﺮﮐ&#= 65208;ﻰ ﮐﻨﺪ.ﺩﺭ ﺣﺎﻟﻴ&= #64401;ﻪ ﻓﺮﺻﺖ ﺳﺮﮐﺸﻰ &= #65193;ﺭ ﺍﻳﻦ ﺩﻭﺭﻩ ﺯﻧ&= #65194;ﮔﻰ'ﺑﻘﻴﻤﺖ ﻗﻬﻘﻔﺮﺍﻯ ﻣﻘ&#= 65166;ﻡ ﻧﻮﻋﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﺍﻧﺴﺎﻥ ﺍﺳﺖ.ﻟ&= #65196;ﺍ ﻧﻘﺶ ﻫﻨﺮ ﻭ ﻋﻘ= ﻞ ﻭ ﺩﻳﮕﺮ ﺻﻔﺎﺕ = ﻧﻮﻉ ﺑﺸﺮﻯ'ﻭﮐﺮﺍﻣ&#= 65166;ﺕ ﺑﺎﻟﻔﻌﻞ ﺍﻭ'ﺑ&= #65166;ﻳﺪ ﺩﺭ ﺳﻤﺖ ﺗﮑﺎﻣ&= #65246; ﺭﻭﺣﻰ ﻭﺧﻮﺍﺳ&#= 65176;ﻪ ﺧﺪﺍﻭﻧﺪ ﭘﻴﺶ &= #65169;ﺮﻭﺩ.ﮐﻪ ﺑﺘﺠﻠّﻴﺎﺕ ﺍ= 5247;ﻬﻰ ﻭ ﺷﺎﻳﺴﺘﮕﻰ ﺻ&= #65236;ﺎﺗﻰ'ﺑﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭ ﺭ= ﺟﻌﺖ ﺑﺠﻬﺎﻥ ﺑﺮﻭﺩ.&= #65261; ﺍﮔﺮ ﻧﺨﻮﺍﻫﺪ &= #64400;ﻪ ﺗﺰﮐﻴﻪ ﻧﻔﺶ ﻭ&= #65175;ﺨﻠﻴﻪ ﺻﻔﺎﺕ ﺣﻴﻮﺍﻧ&#= 65264;'ﻭ ﺣﺘﻰ ﺻﻔﺎﺕ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺭﺍ ﺑﻨﻤ&= #65166;ﻳﺪ'ﮐﻪ ﺑﺼﻔﺎﺕ ﺍﻟﻬﻰ &= #65261; ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩ&#= 65263; ﺑﻤﻮﺍﺯﺍﺕ ﺁﻥ &= #65227;ﻘﻠﻬﺎﻯ ﺑﺮﺗﺮﻯ ﺑﺮﺳﺪ'&= #65153;ﻧﮕﺎﻩ ﻣﻴﺘﻮﺍﻧﺪ ﺑﺎ &= #64380;ﻨﺎﻥ ﻋﻘﻞ ﺍﻟﻬﻰ ﻭﮐ&= #65252;ﺎﻟﺎﺕ ﺍﻟﻬﻰ ﺧﻮﺩ'ﺁﺯ&= #65165;ﺩﺍﻧﻪ ﻭﻟﻰ ﻋﺎﻗﻠﺎﻧ&#= 65258; ﺑﻬﺮ ﮐﺎﺭﻯ ﺑﭙ&= #65198;ﺩﺍﺯﺩ.ﮐﻪ ﮔﻮﺋﻰ ﺍﻧﺴﺎﻥ &= #65169;ﺰﺭﮔﺴﺎﻝ ﭼﻮﻥ ﺍﻃﻔﺎﻝ ﻫ&= #65204;ﺘﻨﺪ'ﮐﻪ ﺁﺯﺍﺩﻯ ﺁﻧﻬﺎ &= #65169;ﺎﻳﺪ ﻣﺸﺮﻭﻁ ﻭﻣﺤﺪ&#= 65261;ﺩ ﺑﺎﺷﺪ.ﻭﺗﺎ ﻭﻗ&= #65176;ﻰ ﺑﮑﺎﻣﻞ ﺑﺮﺳﻨ&#= 65194;.ﺁﻧﮕﺎﻩ ﺁﺯﺍﺩ ﻣﻴﺒﺎﺷ&#= 65194;.ﺯﻳﺮﺍ ﻋﺎﻗﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺁﺯﺍﺩﻯ ﺧﻮﺩﺭ&#= 65165;' ﺩﺭ ﺗﺴﻠﻴﻢ ﺍﺭ&= #65165;ﺩﻩ ﻫﺎﻯ ﺍﻟﻬﻰ'ﻭ ﺁ= ﻳﻨﺪﻩ ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩ &= #65191;ﻮﺩ ﻣﻴﮕﺬﺍﺭﻧﺪ'ﻭ &= #65153;ﺯﺍﺩﺍﻧﻪ ﺁﺯﺍﺩﻯ ﺧﻮﺩﺭ&#= 65165; ﺭﻫﺎ ﻣﻴﮑﻨﻨﺪ.<= o:p></o:p> ﭘس ﻫﻨﺮ= ﻧﻴﺰ ﺩﺭ ﻣﺸﺎﺭﮐﺖ ﺧ&= #65262;ﺩ ﺩﺭ ﺯﻧﺪﮔﻰ'ﺑﺎ&= #65267;ﺪ ﺗﺎﺑﻊ ﻧﻔس ﺍﻣ&#= 1617;ﺎﺭﻩ ﻫﻨﺮﻣﻨﺪ ﻧﺒﺎ&#= 65207;ﺪ ﺑﻠﮑﻪ ﺗﺎﺑﻊ ﻣ&= #65198;ﺑّﻴﺎﻥ ﺍﻟﻬﻰ'ﻭ ﺳﭙس ﺗ&= #65166;ﺑﻊ ﻋﻘﻞ ﺍﻟﻬﻰ ﺧﻮ&= #65193; ﮔﺮﺩﺩ.ﮐﻪ ﭘس ﺍ&= #65199;ﺁﻥ کماﻝ ﺷﻬﻮﺩﻯ A= 169;ﺪﺳﺖ ﺧﻮﺍﻫﺪ ﺁﻭﺭﺩ.&= #65175;ﺎﻫﺮ ﻫﻨﺮﻯ ﺭﺍ ﺍﺭﺍ&= #65163;ﻪ ﺑﺪﻫﺪ'ﮐﻪ ﺷﺎﻳ&= #65204;ﺘﻪ ﻭ ﺑﻬﺘﺮﻳﻦ ﻣﻴ&= #65170;ﺎﺷﺪ.ﺯﻳﺮﺍ ﻫﻨﺮ ﺗﻨﻬﺎ ﺍﺯ = ﺁﻥ ﺁﺭﻳﺎ ﺷﺪﮔﺎﻥ</= span> </spa= n>ﮐﺎﻣﻞ ﺍﻟﻬʌ= 64; ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﻓﺮﺩﻭﺳﻰ ﺑﺎ ﮔ&= #65236;ﺘﻦ(ﺑس)ﺁﻧﺮﺍ ﻣﻨﺤﺼﺮ ﺑﺎﻭﻟ&#= 65268;ﺎﻯ ﺧﺪﺍ ﮐﺮﺩﻩ ﺍﺳ&= #65174;.ﻭﺍﻟّﺎ ﻫﺮ ﻫﻨﺮ ﺩﻳﮕﺮ&= #65263;'ﺁﺳﻴﺒﻬﺎﻯ ﺭﻭﺍﻧﻰ ﭘﻴﺪﺍ &= #65251;ﻴﮑﻨﺪ.ﮐﻪ ﺑﺎﻋث ﮐﺎﺭﻣﺎ= 5259;ﺎﻯ ﺗﻮﻟﺪﺍﺕ ﺣﻴﻮ&#= 65165;ﻧﻰ ﻧﺴﺦ ﻭﻣﺴﺦ ﻭﺑ&= #65194;ﺗﺮ ﺩﺭ ﺟﻬﺎﻥ ﺧﻮﺍ&= #65259;ﻨﺪ ﺷﺪ.ﮐﻪ ﺁﺳﻴﺐ ﻏ= ﻴﺮ ﻗﺎﺑﻞ ﺗﺤﻤّﻞ &#= 65261;ﺗﻮﺻﻴﻒ'ﻧﺘﻴA= 184;ﻪ ﺍﻳﻦ ﺟﻨﺒﻪ ﻫﺎ&= #65263; ﻣﻨﻔﻰ ﻭﺍﻧﺤﺮ&#= 65165;ﻓﻰ ﻭ ﺷﻬﻮﺍﻧﻰ ﻫﻨ&= #65198;ﻣﻨﺪ ﺧﻮﺍﻫﻨﺪ ﺩﻳﺪ.&= #65187;ﺘﻰ ﺍﮔﺮﻫﻨﺮﺗﮑﻨ= 5268;ﮑﻰ ﻭ ﺻﻨﻌﺘﻰ ﺭﺍ ﺩ= ﺭ ﻧﻈﺮ ﺑﮕﻴﺮﻳﻢ'&= #64400;ﻪﻣﻔﻴﺪ ﺧﻠﻖ ﺧﺪﺍ ﺍﺳﺖ.= ﻭﻟﻰ ﺿﻤﻦ ﻟﺬﺕ ﻣﻤﻨ&= #65262;ﻋﻪﺃثر ﻫﻨﺮﻣﻨﺪ ﺑﺎﻋ&#= 1579; ﺁﺳﻴﺐ ﻭ ﺿﺮﺭ ﺭ= ﻭﺍﻧﻰ ﺍﻭ ﺧﻮﺍﻫﺪ ﺑﻮ&= #65193;.ﻭ ﺍﮔﺮ ﺑﮕﻮﺋﻴﻢ &= #65259;ﻨﺮﻣﻨﺪ ﺑﺎﻳﺪ ﻋﺎﺷﻖ ﺍ&= #65197;ﺯﺷﻬﺎ ﺑﺎﺷﺪ'ﻃﺒﻴﻌﻰ &= #65165;ﺳﺖ'ﮐﻪ ﻣﻨﻈﻮﺭ ﺍﺭﺯﺷ&#= 65260;ﺎﻯ ﺷﺨﺼﻰ ﻭ ﻧﻔﺴﺎ&= #65255;ﻰ ﻧﺒﺎﻳﺪ ﺑﺎﺷﺪ .= ﺑﻠﮑﻪ ﺍﺭﺯﺷﻬﺎﻯ ﮐﺎ&#= 65251;ﻞ ﺭﻭﺣﻰ ﺧﻮﺩ'ﺗﺎ = ﺳﭙس ﺑﻨﻔﻊ ﺟﺎﻣﻌﻪ &= #65261;ﻋﻘﻠﻬﺎ ﻭﺗﻌﺎﻟﻰ ﻓﺼﻮ&#= 65245; ﻧﻮﻉ ﺑﺸﺮﻯ ﺧﻮ&= #65193; ﺑﺮﺍﻯ ﺯﻣﺎﻧﺎ&#= 65259;ﺎﻯ ﺑﻌﺪﻯ ﻭﺍﻟﻬﻰ &= #65175;ﺮ ﻣﻔﻴﺪ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﺪ. ﺑﺤث ﺍﺭﺯﺷﻬﺎ &#= 65261; ﺍﻧﺘﺨﺎﺏ ﺟﺪﺍ&#= 64404;ﺎﻧﻪ ﺻﻮﺭﺕ ﮔﺮﻓﺘﻪ &= #65165;ﺳﺖ.ﮐﻪ ﺑﺮﺣﺴﺐ ﭼﻪ ﻣﻌ&= #65268;ﺎﺭﻯ ﺃﻣﺮﻯ ﻳﺎ ﭼﻴﺰ&= #65263; ﻳﺎ ﺍﺣﻮﺍﻟﻰ'ﺩ&= #65165;ﺭﺍﻯ ﺍﺭﺯﺵ ﺑﻬﺸتی = 5252;ﻴﺒﺎﺷﺪ.ﻭﺍﻟ¡= 7;ﺎ ﺩﺍﺭﺍﻯ ﺍﺭﺯﺷ&#= 65260;ﺎﻯ ﻣﻨﻔﻰ ﻭ ﻗﻬﻘﺮ&= #65165;ﺋﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩﮐ&#= 65258; ﺟﻬﻨّﻤﻰ ﺟﻬﺎ= 5255;ﻰ ﻧﺎم ﺪﺍﺭﺩ.<o:p></o:p>= ﺍﻧﺴﺎﻥ= ﻫﻨﺮﻣﻨﺪ'ﻭ ﻳﺎ ﻫﺮﮐس ﺩﺭ ﮐ&= #65166;ﺭﻯ ﻫﻨﺮﻧﻤﺎﺋﻰ ﻣ&#= 65268;ﮑﻨﺪ'ﻋﻤﻠﺎ ﭼﻮﻥ ﻧﻤﻰ ﺗﻮﺍ&= #65255;ﺪ ﺑﻤﻄﻠﻖ ﺟﻤﺎﻝ &= #65261;ﮐﻤﺎﻝ'ﻭ ﺍﺭﺯﺷﻬﺎﻯ ﻣث= 576;ت ﺑﺮﺳﺪ. ﺯﻳﺮﺍ ﻫ= ﻤﻪ ﺍﻣﻮﺭ ﻣﻄﻠﻖ' ﺗ= ﻨﻬﺎ ﻧﺰﺩ ﺧﺪﺍﻭﻧﺪ &= #65251;ﻄﻠﻖ'ﻭﺑﺮﺍﻯ ﺍﺭﻭﺍﺡ ﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﺩﺭ ﺃﺑﺪﻳّﺖ ﻣ&#= 65220;ﻠﻖ ﺍﺳﺖ.ﮐﻪ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺗﺎ ﺣﺪﻭﺩ ﺷﻬﻮ&= #65193; ﻋﺮﺵ ﺭﺣﻤﺎﻥ<sp= an dir=3DLTR> </spa= n>ﻣﻴﺘﻮﺍﻧﺪ ʋ= 69;ﺠﻤﺎﻝ ﺗﺠﻠّﻴﺎﺕ ﻭ ﮐ&#= 65252;ﺎﻟﺎﺕ ﻭ ﻋﻘﻠﻬﺎ ﻭ ﺍﺭ= ﺯﺷﻬﺎ ﻭ ﺳﻠﻴﻘﻪﻫﺎﻯ &= #65259;ﺪﻑ ﺭﺣﻤﺎﻧﻰ ﺑﺮﺳ&#= 65194;.ﮐﻪ ﺍﻟﺒﺘﻪ ﻫﻤﻴﻦ &= #65187;ﺪﻭﺩ ﻧﻴﺰ ﺑﺮﺍﻯ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺑﺴﻴﺎﺭ &= #65199;ﻳﺎﺩ ﺍﺳﺖ.ﮐﻪ ﺗﺤﻤّ&#= 65246; ﺑﻴﺶ ﺍﺯ ﺁﻥ ﻧﺪ= ﺍﺭﺩ.ﭼﻪ ﺩﺭ ﺟﺴﻢ ﻳﺎ ﺩﺭ= ﺫﻫﻦ ﺧﻮﺩﺁﮔﺎﻩ'ﻭ ﻳ&= #65166; ﺩﺭﺭﻭﺍﻥ ﻧﺎﺧ&#= 65262;ﺩﺁﮔﺎﻩ.ﮔﺮﭼA= 258; ﺩﺭ ﺭﻭﺡ ﺍﻟﻬﻰ = ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬﻰ'ﻧﺎﻣﺤﺪ&#= 65261;ﺩ ﺑﻮﺩﻥ ﺷﻬﻮﺩﻫ&#= 65166;ﻯ ﻋﻘﻠﻰ ﻭ ﺍﻟﻬﺎ&= #65251;ﺎﺕ ﻟﺪﻧّﻰ ﺩﺭﺧﻮ= 5165;ﺏ ﻭ ﺑﻴﺪﺍﺭﻯ'ﺑﺎ&= #65199; ﺗﺎﺣﺪﻭﺩﻯ ﭘﻴ&#= 65208;ﺮﻓﺖ ﺩﺍﺭﺩ.ﻭﻟﻰ ﻫﺮ&= #64404;ﺰ ﺣﺘﻰ ﺑﺴﻄﺢ ﺍﻭ&= #65247;ﻴﻪ ﮐﺮﺍﻣﺎﺕ ﻧﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﻧﻤﻴﺮﺳ&#= 65194;. ﮐﻪ = 81;۵ ﻗﺮﻥ ﺩﻳﮕﺮ'ﺍﻓ&= #65198;ﺍﺩ ﺁﻥ ﻧﻮﻉ ﺩﺭ ﺟﻬ= ﺎﻥ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧ&#= 65194;'ﮐﻪ ﺗﻤﺎﻣﻰ ﺍﺭﻭﺍ&#= 65185; ﮐﺎﻣﻠﺎﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ ﻭﺍﺻﻞ ﺑﻘﺎﺋﻢ &= #65197;ﻭﺡ القُدُس ﺗﻨﻬ&= #65166; ﻣﺘﻮﻟﺪﻳﻦ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺧﻮ&= #65165;ﻫﻨﺪ ﺑﻮﺩ.ﮐﻪ ﺷᥴ= 6;ﻳﺪ ﺑﺎ ﻭﻟﺎﻳﺖ ﺳﻠ&= #65262;ﮐﻰ ﺑﺮﺗﺮ ﻣﻬﺪﻯ ﻣ&= #65262;ﻋﻮﺩ'ﺑﺘﻮﺍﻧ= 5256;ﺪ ﺑﺸﻬﻮﺩ ﻫﻔﺘﻢ &= #65255;ﻮﺭ ﺭﺏّ ﺭﺣﻤﺎﻥ ﻭ &= #65207;ﻬﻮﺩ ﻫﺸﺘﻢ ﻋﺮﺵ ﺭﺏ&= #1617; ﺑﺮﺗﺮ ﺍﺯ ﺭﺣﻤ&= #65166;ﻥ ﺑﺮﺳﻨﺪ.ﮐﻪﻧﺎ&#= 65251;ﻰ ﻫﻢ ﺍﺯ ﺍﻭ ﻧﺪﺍ= ﺭﻳﻢ. ﺍﻓﺮﺍﺩ ﺁﻥ ﻧﻮ&= #65225; ﺑﺎ ﻫﺰﺍﺭﺍﻥ ﺑ&= #65198;ﺍﺑﺮ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263;'ﺷﺎﻳﺴﺘﮕﻰ ﻭﺭﻭﺩ ﺑﻨﻮﻉ ﺑ&= #65166;ﺯ ﺑﺮﺗﺮ ﺍﺯ ﻧﻮﻉ = ﻓﻮق ﺒﺸﺮﻯﺮﺍ ﺧﻮﺍ&#= 65259;ﻨﺪ ﺭﺳﻴﺪ.ﮐﻪ ﻣﻴﻠ&= #65268;ﻮﻧﻬﺎ ﺑﺮﺍﺑﺮ &#= 65227;ﻘﻞ ﻧﻮﻉ ﺑﺸﺮﻯ ﺭﺍ = ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﻫﻤﺎﻥ ﮔ&= #65262;ﻧﻪ ﮐﻪ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻫﺰﺍﺭﺍﻥ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﻣﻴﻤﻮﻥ'ﻭ ﻣﻴﻠ&= #65268;ﻮﻧﻬﺎ ﺑﺮﺍﺑﺮ ﻋﻘﻞ ﻧ&= #65262;ﻉ ﺧﺮس ﻭ ﺑﻴﺶ ﺍﺯ = ﺍﻳﻨﻬﺎ ﺍﺯ ﻧﻮﻉ ﺧﻮﻙﺑ&= #65198;ﺗﺮﻯ ﺩﺍﺭﺩ.ﭘﺶﺍﻧﺴ&#= 65166;ﻥ ﮐﻨﻮﻧﻰ ﺑﺨﺎﻃ&#= 65198; ﺭﺳﻴﺪﻥ ﺑﻤﻄﻠ&#= 65238; ﮐﻤﺎﻝ ﮐﻪ ﺳﻬﻞ = ﺍﺳﺖ' ﺑﻠﮑﻪ ﺑﺪﺭﺟﻪ &= #64400;ﻤﺎﻝ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264; ﺷﺎﻫﺪﺍﻥ ﻋﺮﺵ &= #65197;ﺣﻤﺎﻥ ﻧﻴﺰ ﻧﻤﻰ ﺭﺳﻨ&= #65194;.ﭘس ﺑﻴﻦ ﻣﻔﻬﻮﻡ ﺧ&= #65268;ﺮ ﻭﺟﻤﺎﻝ'ﻭ ﺑﻴﻦ = ﻫﻨﺮ ﻭﮐﻤﺎﻝ ﺑﺮﺗﺮ &= #65191;ﻠﻂ ﻣﻴﮑﻨﻨﺪ.ﻭ ﺍﻏ&= #65248;ﺐ ﺧﻮﺩ ﺭﺍ ﺻﺎﺣﺐ = ﮐﻤﺎﻟﺎﺕ ﻣﺮﺍﺗﺐ ﺑﺎﻟﺎ&#= 65175;ﺮ ﻣﻴﺪﺍﻧﻨﺪ ﮐﻪ &= #65191;ﻮﺩ ﻓﺮﻳﺒﻰ ﻣﻴﮑﻨ&#= 65256;ﺪ.ﻭ ﻫﻨﻮﺯ ﺷﺎﻳﺴﺘ&#= 64405;ﻰ ﺁﻧﺮﺍ ﺩﺭ ﺳﻠﻮ&= #65241; ﭘﻴﺪﺍ ﻧﮑﺮﺩﻩ&#= 65165;ﻧﺪ.ﻭﺧﻴﺮ ﺗﻨﻬﺎ ﺑﻤﻌﻨﻰ &= #65255;ﻴﮑﻮﺋﻰ ﻧﻴﺴﺖ.ﮐﻪ ﺩﺭ ﺳ= ﻄﺢ ﻋﻘﻞ ﻧﻮﻉ ﺑﺸﺮ&= #65263; ﺩﺭ ﻫﻤﺎﻥ ﺣﺪﻭ&= #65193; ﺧﻮﺩ ﺧﻮﺍﻫﻰ ﻭ = ﺑﺮﺗﺮﻯ ﻫﺎﻯ ﺍﺟﺘﻤﺎﻋ&#= 65264; ﻭ ﺳﺘﻤﮕﺮﻯ ﻫﺮ&= #64380;ﻪ ﺑﻴﺸﺘﺮ ﺍﺳﺖ.ﺑ&= #65248;ﮑﻪ ﺧﻴﺮ ﺗﻨﻬﺎ ﺗﮑ&= #65166;ﻣﻞ ﻭﮐﻤﺎﻟﺎﺕ ﺑﺮ&#= 65175;ﺮ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ' = ﻭ ﺍﻟﻬﻰ ﺷﺪﻥ ﺑﺎ = ﻣﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺍﺳﺖ.ﮐ&= #65258; ﺍﺧﻠﺎﻕ ﻭ ﻋﻘﻞ = ﻭ ﻗﺪﺭﺗﻬﺎﻯ ﺩﻳ&#= 64405;ﺮ'ﺑﺪﻭﻥ ﻋﺸﻖ ﻭ ﺍﺭﺍﺩﻩ = ﻭ ﺻﺒﻮﺭﻯ ﻭ ﺗﻌﻘ&= #1617;ﻞ ﻭﺯﻧﺪﮔﻰ ﻣﻨﻄ&#= 65240;ﻰ ﻭ ﺍﻟﻬﻰ ﺭﺍ ﺑﻬ= ﻤﺮﺍﻩ ﺩﺍﺭﻧﺪ.ﻭ ﻟﺬﺍ = ﮔﻔﺘﻪ ﺍﻓﻠﺎﻃﻮﻥ ﻗﺎ&#= 65169;ﻞ ﺗﮑﺮﺍﺭ ﺍﺳﺖ ' ﮐ= ;ﻪ ﻫﺮ ﭘﻴﺎﻣﺒﺮ ﻭ&= #64400;ﺎﻣﻞ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﺯ= ﻣﺎﻥ ﮔﻔﺘﻪ ﻭﻣﻴﮕﻮ&#= 65267;ﺪ'ﮐﻪ ﺧﻴﺮ ﻫﻤﺎﻥ ﺟﻤ&= #65166;ﻝ ﺍﻟﻬﻰ ﺟﺴﺘﻦ ﺷ&= #65260;ﻮﺩﻯ' ﻭ ﻫﻤﺎﻥ ﺍﻧﻮﺍ&= #65197; ﺗﺠﻠّﻴﺎﺕ ﺍﻟ= 5260;ﻰ ﺳﺎﻟﮑﺎﻥ'ﭘس ﺍ&#= 65199; ﭘﺎک ﺴﺎﺯﻯ ﺭﻭ&#= 65165;ﻥ ﺁﻧﻬﺎ ﻣﻴﺒﺎﺷ&#= 65194;.ﻭ ﺍﺧﺘﻴﺎﺭ ﺍﻧﺴ&#= 65166;ﻥ ﺑﺸﺮﻁ ﺧﻴﺮ ﺑﻮ&= #65193;ﻥ ﺍﺧﺘﻴﺎﺭ ﺍﺳﺖ.&= #65261;ﺍﻟّﺎ ﺧﻮﺩﺧﻮﺍﻫﻰ ﻭ &= #65193;ﻧﻴﺎ ﭘﺮﺳﺘﻰ'ﻭﻣﻴﻞ &= #65169;ﺒﻘﺎﻯ ﺩﺭ ﺻﻔﺎﺕ ﺣﻴﻮ&= #65165;ﻧﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺍﺳ&= #65174;.ﻟﺬﺍ ﭘس ﺍﺯ ﻣﺮﮒ ﻧﻴ&= #65200; ﺩﺭ ﮐﺎﺭ ﺷﺮﺍﺭ&= #65175;ﻬﺎﻯ ﺯﻳﺎﺩﺩﺭﭘﻴﺶ= 5193;ﺍﺭﻧﺪ.ﮐﻪ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ &= #65191;ﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.ﻭ ﺟﺰ ﺑﺎ= ﺗﺤﻤّﻞ ﻋﺬﺍﺏ ﺯﻧﺪﮔﻰ&#= 65259;ﺎﻯ ﺣﻴﻮﺍﻧﻰ ﻭﺣﺘ&#= 65264; ﺑﺸﺮﻯ ﺩﺭ ﻣﺮﺍ&= #65175;ﺐ ﻓﺼﻮﻝ ﺍﻭﻟﻴﻪ &= #65153;ﻥ'ﻣﻴﺘﻮﺍﻧﻨ= 5194; ﺑﻬﻤﻴﻦ ﻧﻮﻉ ﮐ&= #65256;ﻮﻧﻰ ﺧﻮﺩ ﺑﺮﺳﻨﺪ'ﮐ&= #65258; ﺑﺎﻳﺪ ﺑﺮﺳﻨﺪ &= #65261; ﺣﺘﻤﺎ ﻧﻴﺰ ﺧﻮ&= #65165;ﻫﻨﺪ ﺭﺳﻴﺪ.ﺣﺘﻰ ﺍﮔ&= #65198; ﺭﻭﺡ ﻳﻚ ﻣﻮﺟﻮ&= #65193; ﺃﺗﻤﻰ ﻭﻣﻮﺟﻮ&#= 65193;ﺍﺕ ﻧﺎﻣﺤﺪﻭﺩ ﺗﺤ&#= 65174; ﺃﺗﻤﻰ ﺑﻮﺩﻩ ﺑ&= #65166;ﺷﻨﺪ. ﭼﻪ ﺭﺳﺪ ﺑﻤﻮﺟ&= #65262;ﺩﺍﺕ ﮔﻴﺎﻫﻰ ﻭ ﺣﻴﻮ&= #65165;ﻧﻰ ﻭﺑﺸﺮﻯ'ﮐﻪ ﭘﺶ = ﺍﺯ ﺷﻬﻮﺩ ﻧﻮﺭ ﻗﺎ&= #65163;ﻢ ﺭﻭﺡ القُدُس = 'ﺗﻨﻬﺎ ﻭﻳﺰﺍﻯ ﻭﺭﻭﺩ &= #65169;ﻌﺎﻟﻢ ﺍﻟﻬﻰ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ' ﻫﻔﺖ ﻫﺰﺍﺭ ﺑﻌ&= #65194; ﻣﻴﺮﺳﻨﺪ. ﺣﺘﻰ = ﺍﮔﺮ ﺑﻘﻴﻤﺖ ﺗﮑﺮﺍ&#= 65197; ﻣﮑﺮﺭ ﮔﺬﺷﺘﻪ &= #65259;ﺎﻯ ﻧﻮﻋﻰ ﺩﺭ ﺁﻳﻨ&= #65194;ﻩﻫﺎﻯ ﭼﻨﺪ ﻣﻴﻠﻴﻮﻥ &= #65203;ﺎﻟﻰ ﺑﺎﺷﺪ .<o:p></o:p> ﺍﺧﻠﺎﻕ= ﻭ ﺗﻤﺪﻥ ﻭ ﺍﺳﺘﻌ&= #65194;ﺍﺩﻫﺎﻯ ﻋﻘﻠﻰ ﻭﻋ= ;ﻠﻤﻰ ﻭ ﺻﻨﻌﺘﻰ ﻭﺭﻓ&= #65176;ﺎﺭﻫﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ'ﺗﻨ&#= 65260;ﺎ ﭘﺶ ﺍﺯ ﺗﻌﺎﻟﻰ = ﺭﻭﺣﻰ ﺍﻧﺴﺎﻥ ﺍﺯ ﻣﺪ&= #65165;ﺭﺝ ﺧﻴﺮ ﻳﺎ ﺗﮑﺎﻣ&= #65246; ﺳﻠﻮﮐﻰ ﻣﻴﺮﺳ&#= 65194;.ﻭ ﺑﻤﻮﺍﺯﺍﺕ ﺍﺧ&#= 65176;ﻴﺎﺭﻫﺎﻯ ﺻﺤﻴﺢ ﻭﺧﻴّﺮ.&#= 64400;ﻪ(ﺍﻧﺘﺨﺎﺏ)ﻣ= 5208;ﺘﻖ ﺍﺯ ﻣﺼﺪﺭﺧﻮﺏ &= #65235;ﺎﺭﺳﻰ ﺩﺭﻯ ﻣﻴﺒﺎﺷﺪ.&= #64400;ﻪ ﺧﻴﺮ ﻭﺍﻧﺘﺨﺎ&#= 65167; ﻫﺮﺩﻭ ﺍﻟﻔﺎﻇ&#= 65264; ﺩﺭﻯ ﻗﻮﻡ ﺯﺭﺩ&= #65207;ﺘﻰ ﺍﻟﺄﺻﻞ ﻗﺮﻳﺶ &= #65169;ﮑﺎﺭ ﻣﻴﺒﺮﺩﻧﺪ.ﮐﻪ &= #65193;ﺭ ﻗﺮﺁﻥ ﻭ ﺯﺑﺎﻥ<= /span> </spa= n>ﻋﺮﺑﻰ ﺭﺍﻳʋ= 82; ﺍﺳﺖ.ﻭ ﻣﻔﻬﻮﻡ ﻋﺮﻓﺎ&#= 65255;ﻰ ﺩﺍﺭﺩ.ﭘس ﺃﻣﺮ &= #65191;ﻮﺏ'ﺑﺮﺣﺴﺐ ﻣﻌﻴﺎﺭﻫﺎﻯ ﺷ&#= 65192;ﺼﻰ ﺍﻧﺴﺎﻥ'ﻳﺎ ﻫﺮ = ﺩﺭﺟﻪ ﻫﻨﺮﻣﻨﺪﻯ ﻧﻴ&#= 65204;ﺖ ﺑﻠﮑﻪ ﺗﻨﻬﺎ ﻣ&= #65198;ﺍﺗﺐ ﻣﺘﻮﺍﻟﻰ ﺗﻌﺎ&#= 65247;ﻰ ﻫﺎﻯ ﺳﻠﻮﮐﻰ ﻭ = ﺷﻬﻮﺩﻯ'ﺑﺪﻧﺒ&#= 65166;ﻝ ﺩﺭﺟﺎﺕ ﻋﻤﻴﻖ &= #65175;ﺮ ﺩﺭ ﺗﺰﮐﻴﻪ ﻫﺎ&= #65263; ﻧﻔس ﺑﻴﺸﺘﺮ' ﺑ&= #64401;ﺴﺐ ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺑﺎﻟﺎﺗ&#= 65198; ﻭ ﻋﻘﻠﻬﺎﻯ ﻣﻨ&= #65166;ﺳﺐ ﺁﻥ ﻣﻴﺘﻮﺍﻥ ﺭ&= #65203;ﻴﺪ.ﮐﻪ ﺿﻤﻨﺎ ﻣﻨ= ;ﺠﺮ ﺑﺎﺧﻠﺎﻕ ﺑﺎﻟ&#= 65166;ﺗﺮﻯ ﻣﻴﮕﺮﺩﺩ. ﻭ ﻧﻤ= ﻴﺘﻮﺍﻥ ﻣﻨﻄﻘﺎ ﺍﻳﻦ ﺩ&= #65197;ﺟﺎﺕ ﺧﻮﺑﻰ ﻭ ﺧﻴﺮ ﻭ= ﮐﺮﺍﻣﺎﺕ ﺭﺍ ﺑﺎ ﺩﺭﺟﺎﺕ = ﺣﻘﻴﺮﺗﺮ ﺩﺭ ﺧﻴﺮ ﻭﺧﻮﺑ&= #65264; ﻭﮐﺮﺍﻣﺎﺕ ﺍﻧ&#= 65204;ﺎﻧﻬﺎﻯ'ﺩﺭ ﻓﺼﻮﻝ ﺣﻘﻴﺮ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﻣﻘﺎﻳﺴ&#= 65258; ﻧﻤﻮﺩ ﭼﻪ ﺭﺳﺪ = ﮐﻪ ﻳﮑﺴﺎﻥ ﺩﺍﻧﺴ&#= 65174;. ﺁﻧﻬﺎ ﮐﻪ ﻫﻨﺮ = ﺭﺍ ﺍﺧﻠﺎﻕ ﻭ ﺗﺮﺑ&= #65268;ﺖﺍﺟﺘﻤﺎﻋﻰ ﻣﺮﺗﺒﻂ ﮐﺮﺩﻧ&#= 65194;'ﭼﻮﻥ ﮔﻴﻮ ﻭ ﻣﺘﺮﻟﻴ&= #65256;ﮓ' ﻭ ﺑﻬﺘʋ= 98;ﻳﻦ ﻓﻠﺎﺳﻔﻪ'ﻭ ﺍﻧ&= #65204;ﺎﻧﻰ ﺗﺮﻳﻦ ﻣﺘﻔﮑّ= 5198;ﻥ ﻧﻮﻉ ﺑﺸﺮﻯ'ﮐﻪ = ﻗﺎﺑﻞ ﻗﻴﺎﺵ ﺑﺎ ﻣﺘﻔ&= #64401;ّﺮﻳﻦ ﻏﻴﺮ ﺍﻟﻬﻰ ﻧﻴ&= #65204;ﺘﻨﺪ'ﺯﻳﺮﺍﮐ= 5252;ﺎﻝ ﺍﺧﻠﺎﻕ ﻭﮐﻤﺎ&#= 65245; ﺟﻤﺎﻝ ﻭﮐﻤﺎل کماﻟﺎﺕﻭﮐﺮᥴ= 5;ﻣﺎﺕ ﻭﻗﺪﺭﺗﻬﺎﻯ ﻋ&#= 65240;ﻠﻰ ﻭ ﺭﻭﺍﻧﻰ ﺍﻧﺴ&= #65166;ﻧﻰ ﺭﺍ ﺩﺭ ﻧﻈﺮ ﺩﺍ= ﺭﻧﺪ. ﮐﻪ ﭼﻮﻥ ﺑﺎﺯ ﺑ= ﻤﻄﻠﻖ ﻭ ﺍﻳﺪﺁﻝ ﺁﺭﺯ&= #65261;ﺋﻰ ﺧﻮﺩ ﻧﺮﺳﻴﺪﻧ&#= 65194;'ﮐﻪ ﻧﻤﻰ ﺗﻮﺍﻧﺴﺘ&#= 65256;ﺪ ﺑﺮﺳﻨﺪ'ﭼﻮﻥ ﻧ&= #65268;ﺎﺯ ﺑﺘﺰﮐﻴﻪ ﻫﺎﻯ &= #65255;ﻔس ﻭﻧﺎﺧﻮﺩﮔﺎﻩ &#= 65193;ﺍﺷﺘﻨﺪ.ﭘس ﻣﺮﺍﺗﺐ ﻣﺪﺑّ= 5198; ﺍﻟﻬی ﺁﻧﻬﺎ 'ﻧ&= #65268;ﺰ ﺩﺭﺣﺪّ ﺳﻠﻮﻙ &#= 65261;ﻟﺎﻳﺖ ﭘﻨﺠﻢ ﻭﺁﺧﺮ ﻧ&= #65170;ﻮﺩﻩ'ﮐﻪ ﺑﻨﻮﺭ ﺭﻭﺡ ال= 602;ُدُس ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ &= #65197;ﺳﻴﺪﻩ ﺑﺎﺷﻨﺪ.ﺍﻳﻨﺎ&#= 65253; ﻧﻴﺰ ﺑﻴﻦ ﺍﺧﻠ&= #65166;ﻕ ﻭ ﺯﻳﺒﺎﺋﻰ ﻭ ﺑ= ﻴﻦ ﻫﻨﺮ ﻭ ﺁثاﺭ ﺗ&#= 65198;ﺑﻴﺘﻰ ﻫﻨﺮ ﺩﻭﭼﺎﺭ ﺧ&= #65248;ﻂ ﺷﺪﻩﺍﻧﺪ.ﮐﻪ ﺑ&= #65232;ﻠﻂ ﺧﻮﺩﺭﺍ ﺩﺭ ﻧﻬ&= #65166;ﻳﺖ ﮐﻤﺎﻟﺐ ﻭﺟﻤﺎ&#= 65245; ﻣﻴﺴّﺮ &#= 65255;ﻮﻉ ﺑﺸﺮﻯ ﺩﺍﻧﺴﺘ&#= 65256;ﺪ.ﻭﻟﻰ ﮐﺎﻣﻠﺎﻥ ﺍﻟﻬ&#= 65264; ﺩﺭﮐﻤﺎﻝ ﻧﻬﺎ&#= 65163;ﻰ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65199; ﺍﻳﻦ ﺗﻮﻓﻴﻖ ﺭ&= #65165; ﺟﺴﺘﻪﺍﻧﺪ'ﮐﻪ &= #65169;ﻤﻘﺎﻡ ﮐﻤﺎﻝ ﻭﺟﻤﺎﻝ &= #65261;ﻫﻨﺮﻣﻨﺪﻯ ﺑﺎﻟﺎﺗﺮﻯ ﺩﺭ &= #65207;ﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑ&= #65198;ﺳﻨﺪ.ﮐﻪ ﻗﺎﺑﻞ ﻗﻴﺎس ﺑ&#= 65166; ﺍﺧﻠﺎﻕ ﻭ ﺟﻤﺎ&= #65245; ﻭﻫﻨﺮ ﻭ ﻋﻘﻞ ﺍ= ﻳﻦ ﻣﺘﻔﮑّﺮﺍﻥ ﭘ= 5268;ﺸﺮﻓﺘﻪ ﭼﻮﻥ ﻣﺘﺮﻟﻴﻨ&#= 64403; ﻭ ﺣﺘﻰ ﺧﻮﺩ ﻣﺴ= ﻴﺢ'ﻭﺩﻳﮕﺮ ﮐﺎﻣﻠﺎﻥ ﻣﺴﻴ&#= 65188;ﻰ ﺑﺎﺯﮔﺸﺘﻪ ﺑﺨ&#= 65248;ﻖ ﻧﻴﺰ ﺑﺪﺍﻥ ﻧﺮ&= #65203;ﻴﺪﻩﺍﻧﺪ.ﻟﺬ= 5165;ﺍﻳﻨﺎﻥﺪﺭ ﺗﻮﻟﺪ ﺑﻬﺘﺮ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﺑﺎ ﻭﻟﺎ&= #65267;ﺖ ﺷﺸﻢ'ﺑﺎﻳﺪ ﺑﻨ&= #65262;ﺭ ﺭﻭﺡ القُدُس = ﻭﻋﺮﺵ ﺭﺣﻤﺎﻥ ﺑﺮﺳﻨ&#= 65194; ﮐﻪ ﺗﺠﻠّﻰ ﺍﻟ&#= 65260;ﻰ ﺑﺮﺗﺮ ﺍﺯ ﻣﻘﺎ&= #65249; ﻣﻘﺪس ﺯﺭﺩﺷﺖ &#= 65261; ﺑﻮﺩﺍ ﺍﺳﺖ.ﺁﻧ&= #64405;ﺎﻩ ﺷﺎﻳﺴﺘﻪ ﺗﺴﻠ&#= 65268;ﻢ ﻭ ﺑﻨﺪﮔﻰ ﺑﻮﻟ&= #65166;ﻳﺖ ﺷﺸﻢ ﻣﻬﺪﻯ ﻣﻮ&= #65227;ﻮﺩ'ﺁﻏﺎﺯ ﮔﺮ ﻧﻮﻉ ﻓﻮﻕ ﺑ= ﺸﺮﻯ ﺑﺮﺳﻨﺪ.ﮐﻪ ﺗﻨ&= #65260;ﺎ ﻣﺘﻮﻟﺪﻳﻦ ﻧﻮ&#= 65225; ﻓﻮﻕ ﺑﺸﺮﻯ' ﻫﻤ= ﻴﻦ ﮐﺎﻣﻠﺎﻥ ﻧﻮﻉ &= #65169;ﺸﺮﻯ' ﺷﺎﻫﺪﺍﻥ ﺭﻭﺡ &= #65165;ﻟﻘﺪﺵﺧﻮﺍﻫA= 194;ﺑﻮﺩ.ﺁﻧﮕﺎﻩ ﺧﻮﺍﻫﻨﺪ ﺗﻮﺍ&#= 65255;ﺴﺖ ﺑﺴﻄﺢ ﮐﻤﺎﻝ ﻭ&= #65183;ﻤﺎﻝ ﻭ ﻫﻨﺮ ﻭ ﻋﻘﻞ ﻭ= ; ﺍﺧﻠﺎﻕ ﻭﺗﻤﺪﻥ ﺑﺮﺗﺮ &= #65193;ﺭ ﺳﻄﺢ ﺭﺏّ ﺭﺣﻤ&#= 65166;ﻥ'ﻭ ﺣﺘﻰ ﺩﺭ ﺑﺎﺯﮔ&= #65208;ﺘﮕﺎﻥ ﺑﺨﻠﻖ ﺩﺭ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ'ﭼﻮﻥ ﺑﻌ&= #65198;ﺵ ﺭﺏّ ﺑﺮﺗﺮ ﺍﺯ &= #65197;ﺣﻤﺎﻥ ﺭﺳﻴﺪﻩ ﺑﺎﺷﻨ&#= 65194;. ﻭ ﺍﻳﻦ ﺍﺭﺑﺎﺏ = ﻧﻮﻉ ﻭ ﺍﻧﻮﺍﺭ ﺷﻬﻮ&= #65193;ﻯ </spa= n>ﺍﻟﻬﻰ ﻭ ﺗﺠA= 248;ّﻴﺎﺕ ﻧﻮﺭ ﺍﻟﺄﻧﻮﺍ&#= 65197; ﺍﻟﻠﻪ ﺗﺎﺭﺏّ &#= 65165;ﻟﺄﺭﺑﺎﺏ ﻭ ﺭﻭﺡ ﺍﻟﺄﺭﻭ&= #65165;ﺡ'ﺗﺎ ﺃﺑﺪ ﺑﺮﺍﻯ ﺷﺎ&= #65259;ﺪﺍﻥ ﺍﻣﺮﻭﺯ ﻧﻮﺭ ﺭ&= #65261;ﺡ القُدُس ﺩﺭﭘ&= #65268;ﺶ ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ &= #65193;ﺭ ﻣﺮﺍﺗﺐ ﺗﻮﺍﻟ&#= 65264; ﻧﻬﺎﻳﺖ ﻧﻴﺰ ﮐ&= #65252;ﻴّﺖ ﻭ ﮐﻴﻔﻴّﺖ ﻧﺪ&#= 65165;ﺭﻧﺪ.<o:p></o:p> ﻭ ﺧﻠﺎﺻ= ;ﻪ ﺗﺮﻳﻦ ﺑﻴﺎﻥ ﺩ&= #65197; ﺑﺎﺭﻩ ﻫﻨﺮ ﻭ ﺍ= ﺧﻠﺎﻕ' ﻫﻤﺎﻥ ﺭﺍﺑﻄﻪ &= #65193;ﺍﺩﻥ ﺻﻮﻓﻴﺎﻧﻪ ﺩﺭ&#= 65261;ﻳﺸﺎﻥ ﻭ ﮐﺎﻣﻠﺎﻥ ﺍﻟ&= #65260;ﻰ'ﻫﺮ ﺷﺶ ﻭﻟﺎﻳﺖ ﻫﺎ&= #65263; ﺍﻟﻬﻰ'ﺁﺩﻡ ﮐﻴ&= #65262;ﻣﺮث ﻭ ﻣﻴﺘﺮﺍﻯ ﻧﻮ&= #65185; ﻭﺑﻮﺩﺍ ﻭﺯﺭﺩ&#= 65207;ﺖ'ﻭ ﻳﺎ ﺍﻭﻟﻴﺎﻯ ﻣ&= #65204;ﻴﺤﻰ ﻭ ﻣﺤﻤﺪﻯ ﻣﻴﺒ&= #65166;ﺷﺪ. ﺁﻧﮕﺎﻩ ﻣﻴﺘﻮ&#= 65165;ﻧﻴﻢ ﺑﺮﺍﺣﺘﻰ ﺗﺼﻮ&#= 65197; ﻭ ﻗﺒﻮﻝ ﺍﻳﻦ ﺍ= ﺻﻞ ﺑﮑﻨﻴﻢ'ﮐﻪ ﺟﻤ&= #65166;ﻝ ﺩﺭ ﺑﺮﺗﺮﻯ ﺧﻴ&= #65198;ﻳﺎﺑﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻭ ﺗﺰﮐﻴﻪ ﻧﻔس &= #65165;ﺳﺖ ﻭ ﺍﻟّﺎ ﺩﺭ ﻗﻬ&= #65240;ﺮﺍﻫﺎﻯ ﺷﺮّ ﻳﺎﺑﻰ'ﻭ ﺷ&= #65166;ﻳﺴﺘﮕﻰ ﺗﮑﺮﺍﺭ ﺯﻧﺪﮔ&#= 65264; ﻫﺎﻯ ﻨﺴﺦ</s= pan> &#= 65261; ﻣﺴﺦ ﻧﻮﻋﻰ' ﻭﺗﮑﺮﺍ&= #65197; ﮔﺬﺷﺘﻪ ﻫﺎ ﺩﺭ = ﺁﻳﻨﺪﻩ ﻫﺎ ﺩﺭ ﺟﻬﺎﻥﺪ&= #65165;ﺭﻧﺪ.ﺗﺎ ﺩﻭﺑﺎﺭﻩ ﻭﺣﺘ&#= 65264; ﺻﺪ ﺑﺎﺭﻩ ﺑﻬﻤ&= #65268;ﻦ ﺳﻠﻮﻙ ﺍﻟﻬﻰ'ﻭ&= #65255;ﻮﺭ ﻗﺎﺋﻢ ﺭﻭﺡ ال= 602;ُدُس ﺑﺎﻳﺪ ﺭﺳﻴﺪ.ﮐ&= #65258; ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺃ&= #65175;ﻤﻰ ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﺭ&= #65203;ﻴﺪ. ﻭﻟﻮ ﺑﻘﻴﻤﺖ ﺯ&= #65255;ﺪﮔﻰ ﻫﺎﻯ ﺟﻬﻨّﻤﻰ &#= 65193;ﺭ ﺟﻬﺎﻧﻮﻡ ﺟﻬﺎ&#= 65253;'ﺩﺭ ﺳﺮﻧﻮﺷﺘﻬﺎﻯ &#= 65199;ﻧﺪﮔﻰ ﭘﺮ ﻋﺬﺍﺏ ﺣﻴﻮ&= #65165;ﻧﻰ'ﮐﻪ ﺑﭽﺸﻢ ﻧﻴﺰ ﻣﻰ = ﺑﻴﻨﻴﻢ.ﻭﻟﻰ ﻣﺎ ﺍﮐﻨﻮﻥ ﻗﺪ&= #65197; ﻣﻘﺎﻡ ﺭﻭﺣﻰ ﻧ&= #65262;ﻉ ﺑﺸﺮﻯ ﮐﻨﻮﻧﻰ &= #65191;ﻮﺩﺭﺍ ﻧﻤﻴﺪﺍﻧﻴﻢ.ﮐ&#= 65258; ﺩﻭﺑﺎﺭﻩ ﺩﺭ ﺁ&= #65253; ﺩﺭﻩ ﻫﺎﻯ ﺟﻬﻨ&= #1617;ﻤﻰ ﻗﻬﻘﺮﺍﻫﺎﻯ ﻧ&#= 65204;ﺦ ﻭﻣﺴﺦ ﺳﻘﻮﻁ ﺧ&= #65262;ﺍﻫﻴﻢ ﮐﺮﺩ. ﺣﺴﺮﺗﻰ ﻏ= ﻴﺮ ﻗﺎﺑﻞ ﺗﺼﻮﺭ'ﮐ&= #65258; ﺩﺭ ﺁﻥ ﺯﻣﺎﻧﻬ&= #65166; ﺧﻮﺍﻫﻴﻢ ﺩﺍﺷ&#= 65174; ﭼﻮﻥ ﮔﺬﺷﺘﻪ ﺍ&= #65199; ﺩﺳﺖ ﺭﻓﺘﻪ'ﺧﻮ&= #65193;ﺭﺍ ﺃﺳﻴﺮ ﺩﺭ ﺩﻳﮕ&= #65198; ﺍﻧﺴﺎﻧﻬﺎﻯ ﺯ&#= 65255;ﺪﻩ ﻣﻰ ﺑﻴﻨﻴﻢ. ﭘس<= /span> </spa= n>ﻫﻨﺮ ﻏﻴﺮ ﺍA= 247;ﻬﻰ ﻭﻣﺎﺩﻯ ﻭ ﺩﺭ ﻫ= ﺮ ﻫﻨﺮﻣﻨﺪﻯ'ﺑﺎ&#= 65267;ﺪ ﺑﺪﻭﺭ ﺍﺯ ﺍﺩﻳ&= #65166;ﻥ ﺳﻠﻮﮐﻰ ﻭ ﺍﺧﻠ&= #65166;ﻕ ﺍﻧﺴﺎﻧﻰ ﻭ ﺁﺩ&= #65165;ﺏ ﻋﻤﻮﻡ ﭘﺴﻨﺪﺑ&#= 65166;ﺷﺪ. ﭼﻪ ﺭﺳﺪ ﺑﻌﻠﻮ&= #65249; ﻭ ﺑﻬﺘﺮﻳﻦ ﮐس که ﺁﺭﻳﺎﺋﻰ ﺷ= 5262;ﺩ ﮐﻪ ﺍﻳﺮﺍﻧﻴﺎ&#= 65253; ﺗﻨﻬﺎ ﺷﺎﻳﺴﺘ&#= 64405;ﺎﻥ ﺳﻠﻮﻙ ﻭ ﺷﻬﻮﺩ = ﻣﻴﺒﺎﺷﻨﺪ.ﻭﻧ&#= 65258; ﻫﺮﮐس ﮐﻪ ﺯﺑﺎ&#= 65253; ﻭﺗﺎﺑﻌﻴّﺖ ﺍ= 5267;ﺮﺍﻥ ﺳﻴﺎﺳﻰ ﻭ ﺟﻐﺮ&= #65165;ﻓﻴﺎﺋﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ.&= #64400;ﻪ ﺍﺯ(ﺍﻳﺮﺍﻥ ﻭﻳ&= #65182;)ﺭﻭﺡ ﺍﻳﺮﺍﻥ ﺯﻣﻴﻨ&#= 65264; ﺑﺎﻳﺪ ﮔﻔﺖ'ﮐﻪ = ﻣﻠﮑﻮﺗﻰ ﺍﺳﺖ . ﺍﺧﻠﺎﻕ ﺩ= ;ﺭﺳﺖ' ﻫﻤﺎﻥ ﺍﺧﻠﺎﻕ &= #65211;ﻮﻓﻴﺎﻥ ﻭ ﺩﺭﻭﻳﺸﺎﻥ ﻭ = ﺯﺍﻫﺪﺍﻥ ﺳﻠﻮﮐﻰ ﺍﺳﺖ.ﻭ = ﻧﻪ ﺯﺍﻫﺪﺍﻥ ﺭﻳﺎ&#= 64400;ﺎﺭ ﻗﺸﺮﻯ'ﺑﺪﻧﺒﺎ&#= 65245; ﺁﺧﻮﻧﺪﻫﺎﻯ ئ= 5251;ﺬﻫﺒﻰ ﺩﺭ ﺗﻤﺎﻣﻰ ﺍﺩ&= #65267;ﺎﻥ ﺭﺳﻤﻰ ﻣﻮﺟﻮﺩ.&= #64400;ﻪ ﺗﻤﺎﻣﺎ ﺍﻧﺤﺮ&#= 65165;ﻑ ﺍﺯ ﺧﻮﺍﺳﺘﻪ ﺧ&= #65194;ﺍﻭﻧﺪ ﻭﭘﻴﺎﻣﺒﺮ ﺍﻭ&#= 65247;ﻰ ﺍﻟﻌﺰﻡ ﺧﻮﺩ ﺩ&= #65165;ﺭﻧﺪ. ﻭ ﺗﻨﻬﺎ &#= 65261;ﺍﺻﻠﺎﻥ ﺑﻘﺎﺋﻢ ﺭﻭﺡ ا&#= 1604;قُدُس ﺷﻬﻮﺩ ﺷﺸﻢ ﻫﺴ&= #65176;ﻨﺪ'ﻭ ﻧﻪ ﻫﺮ ﻣﺪﻋﻰ ﺗ= ﺸﻴّﻊ ﺑﺪﻭﻥ ﺷﻌﺎﻉ ﺍ&= #65255;ﻮﺍﺭ ﺷﻬﻮﺩﻯ'ﻭ ﻳﺎ ﻣ= ﺬﺍﻫﺐ ﺗﺴﻨّﻦ ﺑﺪﻭﻥ &#= 65165;ﺟﺮﺍﻯ ﺳﻨّﺖ ﭘﻴﺎﻣﺒ= 5198; ﺩﺭﺳﻠﻮﻙ ﺍﻟﻬ&#= 65264; ﮐﻪ ﻫﻤﻪ ﺁﻧﻬﺎ = ﺩﺭ ﺗﻤﺎﻡ ﺍﺩﻳﺎﻥ &= #65193;ﻳﮕﺮﻋﻤﻠﺎ ﺁﺧﻮﻧﺪ ﭘﺮﺳﺖ'&= #65261; ﺑﻘﻮﻝ ﻣﻮﻟﺎﻧ&#= 65166; ﻗﺸﺮﻯ ﻫﺴﺘﻨﺪ'&= #64400;ﻪ ﺑﭙﻮﺳﺖ ﺩﻝ ﺑﺴ&= #65176;ﻪ'ﻭ ﺧﺒﺮ ﺍﺯ ﻣﻐﺰ ﻫ= ﺎ ﻭﺑﺎﻃﻦ ﺍﻣﻮﺭ'&= #65261;ﺟﻨﺒﻪﻫﺎﻯﺎA= 247;ﻬﻰ ﺯﻧﺪﮔﻴﻮﺷﻬﻮ= 5193; ﺭﺍ ﻧﺪﺍﺭﻧﺪ ﭘ&= #65206; ﻫﻨﺮﻣﻨﺪﺍﻧﻰ &#= 64400;ﻪ ﻣﺪﻋﻰ ﻫﻨﺮﻣﻨ&#= 65194;ﻯ ﻫﺴﺘﻨﺪ'ﻗﺎﺑﻞ &= #65203;ﺘﺎﻳﺶ ﻭ ﻧﻈﺎﺭﺕ ﻭ ﺗﻘ= ﻠﻴﺪ ﻭ ﺗﺮﺳﺘﺶ ﻧﺪﺍ&= #65255;ﺴﺘﻪ ﻧﻤﻰ ﺑﺎﺷﻨﺪ.<o:p></o:= p> ﺗﻮﻟﺴﺘ= ﻮﻯ ﻣﻴﮕﻮﻳﺪ'ﻳﮕﺎ&#= 65255;ﻪ ﺿﺪﻳّﺖ ﺑﺎ ﺁث= 575;ﺭ ﻫﻨﺮﻯ' ﺷﻮﻕ ﺍﻧ= ﺤﺮﺍﻓﺎﺕ ﺍﺧﻠﺎﻗﻰ ﺍﺳﺖ.&= #65165;ﻟﺒﺘﻪ ﻫﻨﺮ ﻣﺎﺩﻯ ﺭﺍ = ﻣﻴﮕﻮﻳﺪ.ﻭﻧﻪ ﻫﻨﺮ ﺍﻟﻬﻰ. ﻟﺬ= ﺍ ﻣﻴﮕﻮﻳﺪ'ﺗﺤﻘ&#= 65268;ﺮ ﺩﻳﻦ ﻧﻴﺰ ﺍﻧﺤ&= #65198;ﺍﻑ ﺍﺧﻠﺎﻗﻰ ﺍﺳﺖ.&= #65165;ﻟﺒﺘﻪ ﻫﺮﺩﻳﻦ ﺳﻠﻮﮐ&#= 65264; ﻭﻧﻪ ﻫﺮ ﺩﻳﻦ ﻗ= ﺸﺮﻯ ﻭ ﺍﺳﻤﻰ ﻭ ﺭﺳﻤ= ﻰ'ﮐﻪ ﻣﻴﺸﻨﺎﺳﻴﻢ.ﮔ&#= 65198;ﭼﻪ ﺃﻧﺒﻴﺎﻯ ﺍﻟﻬ&#= 1740; ﺒﺤﻖ'ﻭ ﻣؤﺳس ﺁ&#= 65253; اﺩﻳﺎﻥ ﺑﻮﺩﻩ= 5165;ﻧﺪ'ﺍﮔﺮ ﺑﻤﻌﻨﻰ ﺳﻠﻮﮐ&#= 65264; ﻭﺷﻬﻮﺩﻯﺒﺮﺭ= 5203;ﻰ ﮐﻨﻴﻢ. ﻭﺗﻤﺎﻡ = ﺍﺩﻳﺎﻥ ﻭ ﻣﺬﺍﻫﺐ ﻣﺨﺘ&= #65248;ﻒ ﺁﻧﻬﺎ'ﺳﺮﺍﺳﺮ &= #65239;ﺸﺮﻯ ﮔﺮﻯ ﻭ ﻣﺎﺩﻩ ﭘ= ﺮﺳﺘﻰ ﻭ ﺷﺮﻙ ﺍﺑﻠﻴس &= #64344;ﺮﺳﺘﻰ ﺍﺯ ﻧﻈﺮ ﺍﻟﻬﻰ = ﻣﻴﺒﺎﺷﻨﺪ. ﺯﻳﺮﺍ ﺑﻨﺤﻮﻯ &= #65165;ﺳﻤﻰ ﺭﺍ ﻣﻰ ﭘﺮﺳﺘﻨ&= #65194; ﻭ ﻳﺎ ﺁﺧﻮﻧﺪﻫ&= #65166;ﻯ ﺁﻧﻬﺎ'ﮐﻪ ﺳﺘﺎ&= #65267;ﺶ ﻭ ﭘﻴﺮﻭﻯ ﻭﺑﺎ&= #65261;ﺭ ﺩﺍﺭﻧﺪ.ﮐﻪ ﺍﻳ&= #65256;ﺎﻥ ﻫﺮﮔﺰ ﺑﮑﻤﺎﻝ &= #65165;ﻟﻬﻰ ﻭ ﺳﻠﻮﮐﻰ ﻭﺗﺠ&= #65248;ّﻴﺎﺕ ﺍﻟﻬﻰ ﻧﺮﺳﻴﺪ&#= 65257;ﺍﻧﺪ. ﻭﺭﻭﺍﻧﻰ ﻟﺒﺮ&#= 65267;ﺰ ﺍﺯ ﻋﻘﺪﻩ ﻓﺴﺎ&= #65193; ﻭﺟﺎﻩ ﻃﻠﺒﻰ ﻭ = ﺳﺘﻤﮕﺮﻯ ﺩﺭ ﺑﺮﺗﺮﻯ ﺟﻮ&= #65163;ﻰ ﺍﺟﺘﻤﺎﻋﻰ ﺩﺍ&#= 65197;ﻧﺪ. ﮐﻪ ﻧﺎﻥ ﻣﻔﺖ ﻣ= ﻴﺨﻮﺭﻧﺪ' ﻭﺟﺰﺭﻳﺎﮐﺎﺭ= 5263; ﻭﺑﺒﺎﻃﻞ ﺧﻮﺩ&#= 65197;ﺍ ﻣﻘﺪس ﻧﺸﺎﻥ ﻣ&#= 65268;ﺪﻫﻨﺪ.ﻭ ﻟﺒﺎﺳﻰ ﺭﻳﺎﮐ&#= 65166;ﺭﻯ ﻭ ﺗﻠﺒﻴس ﺍﺑﻠ&#= 65268;ﺴﻰ ﺩﻳﻨﻰ ﻭﻣﺬﻫﺒ&#= 65264; ﺑﺮﺗﻦ ﺩﺍﺭﻧﺪ &= #64400;ﻪ ﺣﺘﻰ ﺍﻧﺒﻠﻴﺴ&#= 65264; ﺩﺭ ﺳﻴﺎﺳﺖ ﻫﻢ = ﻫﺴﺘﻨﺪ.<o:p></o:p> ﺑ= ﻮﺩﻟﻴﺮ ﻧﻴﺰ ﺑﺠﻨﺒﻪ(ﻟ&= #65166; ﺍﺧﻠﺎﻗﻰ)ﻫﻨﺮ &= #65175;ﻮﺟّﻪ ﻣﻴﮑﻨﺪ.ﮐﻪ ﻣﺎ = ﺭﺍ ﺍﺯ ﺣﻘﺎﻳﻖ ﻣﺤ&= #65198;ﻭﻡ ﻣﻴﻨﻤﺎﻳﺪ.ﻭ ﺍ&= #65251;ﻮﺭ ﻭﺍﻗﻊ ﻣﺎﺩﻯﺮ&#= 65165; ﻧﻴﺰ ﺣﻘﻴﻘﻰ ﻣ&= #65268;ﺪﺍﻧﻴﻢ.ﻭﺩﻭ= 5197;ﻯ اﺯ ﺍﻟﻬﺎﻣﺎﺕ &#= 65165;ﻟﻬی ﻤﺪﺑّﺮﺍﻥ ﺍﻟ= 5260;ﻰ </spa= n>ﺧﻮﺩ ﻣﺤﺮﻭʌ= 49; ﻣﻴﮑﻨﺪ.ﮐﻪ ﺍﻟﻬﺎﻡ ﺁﻧﺎﻥ &= #65165;ﺯ ﺭﻭﺍﻥ ﺍﻣّﺎﺭ= 5257; ﻳﺎ ﻣﺪﺑّﺮﺍﻥ &#= 65165;ﻧﻮﺍﻉ ﺣﻴﻮﺍﻧﻰ'ﺗﺪﺑ&#= 65268;ﺮ ﻭﺍﻟﻬﺎﻡ ﺑﺎﻳ&#= 65256;ﺎﻥ ﻇﺎﻫﺮﺍ ﺍﻧﺴﺎ&#= 65255;ﻰ'ﻭ ﺑﺎﻃﻨﺎ ﺣﻴﻮﺍ&#= 65253; ﻣﻴﺒﺎﺷﺪ. ﺍﮔﺮ = ﻫﻨﺮ ﻫﺎﻯ ﻧﻬﺎﻧﻰ ﻓ&= #65268;ﻠﻤﻬﺎﻯ ﺳﮑﺴﻰ ﺭﺍ ﺑﻌﻨ&= #65262;ﺍﻥ ﻧﻤﻮﻧﻪ ﻣﻔﺎﺳ&#= 65194; ﺗﺮﺑﻴﺘﻰ ﺑﺪﺍ&#= 65255;ﻴﻢ'ﻫﻨﺮﻯ ﺍﺳﺖ'ﮐﻪ ﺑﺪﻭﻥ = ﺍﺧﻠﺎﻕ ﻭ ﻣﺮﺑﻰ ﺍﺧﻠﺎ&= #65237;'ﻭﺣﺸﻴﺎﻧﻪ ﻭ ﺣﻴﻮﺍﻧﻰ ﻣﻴ&= #65170;ﺎﺷﻨﺪ.ﻭ ﺟﺰ ﺍﺳﺘﺤﮑﺎﻡ &= #65169;ﻴﺸﺘﺮ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻥ ﺍﻧﺴﺎﻥ ﺁﻟﻮﺩ&#= 65257; ﺭﻭﺍﻥ'ﮐﺎﺭﻯ ﻧ&= #65252;ﻰ ﮐﻨﻨﺪ.ﺯﻳﺮﺍ ﺍ&= #65207;ﺒﺎﻉ ﺍﻳﻦ ﻫﻮﺳﻬﺎ ﻋ&= #65252;ﻠﺎ ﺗﺸﻨﻪ ﺗﺮ ﺷﺪﻥ = ﺍﺳﺖ.ﻭﻧﻪ ﺍﺷﺒﺎﻉ ﻭ ﺳﻴﺮ&= #65263; ﻭ ﺭﻓﻊ ﻧﻴﺎﺯ ﻃ= ﺒﻴﻌﻰ ﺣﻴﻮﺍﻧﻰ ﺍﻧﺴ&#= 65166;ﻥ. ﻟﻮﻟﺎ ﺑﺤثهاʋ= 63;ﻰ ﺩﺭ ﺑﺎﺭﻩ ﻫﻨﺮ = ﺍﺯ ﺩﻭ ﺳﻮﻯ ﺩﻳﮕﺮ = ﺯﻧﺪﮔﻰ ﻋﻠﻢ ﻭ ﺍﺧﻠﺎﻕ = ﻣﻴﻨﻤﺎﻳﺪ.ﮐﻪ ﻳکی ﺮﺍ ﻧﻮﺭﻣ= 5166;ﻝ ﻃﺒﻴﻌﻰ ﻭﺣﻴﻮ&#= 65165;ﻧﻰ'ﻭ ﺩﻳﮕﺮﻯ ﺭﺍ ﺍﻳ&= #65194;ﺁﻝ ﺑﻮﺩﻥ ﻭﻟﻮ ﻣﻄ&= #65248;ﻖ ﻧﺒﺎﺷﺪﻣﻴﺪﺍ= 5255;ﺪ.ﮐﻪ ﻃﻮﻝ ﺗﺎﺭﻳﺦ ﻫ&= #65252;ﻴﺸﻪ ﻫﻨﺮ'ﺑﺎ ﻣﻌﻴﺎ&= #65197;ﻫﺎﻯ ﺍﺧﻠﺎﻗﻰ ﺑﺮﺧ&#= 65262;ﺭﺩ ﻭﺗﺼﺎﺩﻡ ﻗﻬﻘ&#= 65198;ﺍﺋﻰ ﺩﺍﺷﺘﻪ ﻭﺩﺍﺭ&#= 65193;.ﻭﮐﺎﺭ ﺩﺭﺳﺖ ﻋﻠﻢ ﻭﻓ&= #65248;ﺴﻔﻪ'ﺑﺎﻳﺪ ﺗﺬﮐّﺮ ﺯﻳﺒﺎ= 5163;ﻰ ﺣﻘﻴﻘﻰ'ﺩﺭ ﻫﻨ&= #65198;ﻣﻨﺪﻯ ﻫﺎﻯ ﺍﻟﻬﻰ ﺑﻮ&= #65193;ﻩ ﺑﺎﺷﺪ.ﮐﻪ ﺗﺮﺑ&= #65268;ﺘﻰ ﻭﺍﻗﻊ ﺷﻨﺎﺳﻰ &= #65193;ﺭ ﻋﻘﻞ ﻭ ﺷﻬﻮﺩ ﺗ= ﺠﻠّﻴﺎﺕ ﺍﻟﻬﻰ ﺍﻧﺴﺎﻥ &= #65197;ﺍ' ﺍﺯ ﺟﺰﻣﻰ ﮔﺮﺍﺋﻰ &= #65261;ﺧﻮﺩﺧﻮﺍﻫﻰ ﻭ ﺩﻭﮔﻤﺎﺗﻴﺰ&#= 65249; ﻭ ﺗﻌﺼّﺐ ﮐﻮﺭ &= #65235;ﻨﺎﺗﻴﮑﻰ ﺩﻭﺭ ﻧﻤﺎﻳﺪ ﮐ&= #65166;ﺭﻯ ﮐﻪ ﻫﻨﺮ ﻣﺎﺩﻯ = ﻧﻤﻰ ﮐﻨﺪ'ﻭ ﻫﻨﺮ ﺍﻟ= ﻬﻰ ﺍﺳﺖ ﮐﻪ ﺍﻧﺴﺎ&= #65253; ﺭﺍ ﺍﺯ ﺧﻮﺩ ﻣﺤ= ﻮﺭﻯ ﺑﻴﺮﻭﻥ ﻣﻰ ﺁﻭ&= #65197;ﺩ. ﺗﺎ ﻣﺸﺎﺭﮐﺖ ﺑ&= #65166; ﺩﻳﮕﺮﺍﻥ ﻭ ﺣﺘ&= #65264; ﺑﺎ ﮐﻞ ﻃﺒﻴﻌﺖ = ﻭﺁﻳﻨﺪﻩﻫﺎﻯ ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65191;ﻮﺩ ﺻﻠﺢ ﺍﻳﺠﺎﺩ ﻣ&= #65268;ﻨﻤﺎﻳﺪ.ﮐﻪ ﺑﺎﻳﺪ ﺍﺯ ﺍﺧﻠ&= #65166;ﻕ ﺟﺰﺋﻰ ﻭ &#= 65235;ﺮﺩﻯ'ﺑﺎﺧﻠﺎA= 237; ﮐﻠّﻰ ﻭﺟﻤﻌﻰ &#= 65197;ﺳﻴﺪ. ﻳﻌﻨﻰ ﺑﺴﻄﻮﺡ &= #65169;ﺎﻟﺎﺗﺮ ﻭ ﺍﻟﻬﻰ ﺗﺮ ﻭ ﻣ= ;ﺮﺑﻮﻁ ﺑﺎﻧﻮﺍﻉ ﺑﺎﻟ&#= 65166;ﺗﺮ ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ.= ﻭ ﺗﻨﻬﺎ ﺗﺸﻌﺸﻊ &= #65197;ﻭﺣﻰ ﺩﺭ ﺍﻧﻮﺍﺭ ﺷﻬ&= #65262;ﺩﻯ ﺍﺳﺖ' ﮐﻪ ﻣﺪﺭﺳ= ﻪ ﺑﺰﺭﮒ ﺩﺭ ﺍﺧﻠ&= #65166;ﻕ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﮐ&= #65258;ﺗﻨﻬﺎ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;'ﭘس ﺍﺯ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺩﺭ ﺗﺨﻠﻴﻪ ﻭ ﺗ= ﺤﻠﻴﻪ ﺩﺳﺖ ﻣﻴﺪﻫﺪ. ﮐ= ﻪﺑﺘﺠﻠﻴﻪ ﻫﺎﻯ ﻫﻔﺘﮕﺎﻧ&#= 65258; ﻣﻴﺴّﺮ ﻫﺮﮐﺶ &#= 65193;ﺭ ﻧﻮﻉ ﺑﺸﺮﻯ ﻣﻴ&= #65176;ﻮﺍﻥ ﺭﺳﻴﺪ.ﻭ ﺧﻴﺮ ﻭ= ﺧﻮﺑﻰ ﻭﮐﻤﺎﻝ ﻭﺟﻤﺎ&#= 65245;'ﻭ ﺣﻘﺎﻳﻖ ﺑﺮﺗﺮ &= #65169;ﺮﺍﻯ ﺍﻧﺴﺎﻥ'ﺑﭽﺸﻢ &= #65193;ﻝ ﻭ ﺑﭽﺸﻢ ﺗﻦ ﺩﻳ= ﺪﻧﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﻭ= ﻟﺬﺍ ﻧﺒﺎﻳﺪ ﺍﮐﺘﻔ&#= 65166; ﺑﺸﻨﻴﺪﻥ ﮐﺮﺩ.&= #65261; ﻋﻤﻠﺎ ﺑﻌﻮﺍﻟ&#= 65250; ﺍﻟﻬﻰ ﺭﻓﺖ ﻭ ﺩ= ﻳﺪ ﻭﭼﺸﻴﺪ.ﮐﻪ ﺑﺎ&= #65267;ﺪ ﺭﻓﺖ ﻭ ﺩﻳﺪ'ﻭ ﺑ= ;ﻬﺮ ﻗﻴﻤﺖ ﮐﻪ ﺷﺪﻩ'= ﮐﻪ ﺗﻨﻬﺎ ﺍﻧﺴﺎﻥ &= #65175;ﻨﺒﻞ ﺑﻰ ﺍﺳﺘﻌﺪﺍﺩ</= span> </spa= n>ﻭ ﺟﺎﻫﻞ ﮐﻢ = 5227;ﻘﻞ ﺍﺳﺖ ﮐﻪ ﺍﺯ ﺁﻥ= ﻣﻴﺘﺮﺳﺪ .<o:p></o:p> ﺻﺤﺒﺖﺍ= ﺯ ﺑﺎﺯﮔﺸﺖ ﺑﻄﺒ&#= 65268;ﻌﺖ ﺩﺭ ﺯﻧﺪﮔﻰ ﺩﺭ = ﺑﺮﺧﻰ ﻓﻠﺴﻔﻪ ﻫﺎ ﺯﻧ&= #65194;ﮔﻰ ﺩﺭ ﺟﻨﮕﻠﻬﺎ ﻭ = ﻏﺎﺭﻫﺎ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﺑ&= #65166;ﺯﮔﺸﺖ ﺑﻄﺒﻴﻌﺖ ﻭﻓﻄ&#= 65198;ﺕ ﺭﻭﺣﻰ ﻭﺫﺍﺕ ﺍ&= #65255;ﺴﺎنی ﺨﻮﺩﻣﺎﻥﻤﻴﺒ= 5166;ﺷﺪ. ﮐﻪ ﺍﺯ ﺃﺯﻝ ﺗﺎ= ﺑﺎﻣﺮﻭﺯ ﺭﺳﻴﺪﻩﺍﻳﻢ.ﻭ &= #65165;ﺯ ﻋﻮﺍﻟﻢ ﻓﺮﺍﻭ&#= 65165;ﻥ ﺗﺤﺖ ﺃثیرﻯ ﻭ = 5155;ﺗﻤﻰ ﺑﻌﻮﺍﻟﻢ ﮔﻴﺎ&#= 65259;ﻰ ﻭﺣﻴﻮﺍﻧﻰ ﻭ ﺑ&= #65208;ﺮﻯ ﮔﺬﺷﺘﻪﺍﻳﻢ. ﮐ&= #65258; ﺑﺎﻳﺪ ﻓﺮﺷﺘﻪ &= #64404;ﻮﻧﻪ ﺑﺮﺍﻯ ﺗﻮﻟﺪﺍ&#= 65173; ﺍﻧﻮﺍﻉ ﻓﻮﻕ ﺑ&= #65208;ﺮﻯ ﻭﺗﺎ ﺃﺑﺪ ﺭﺳﻴ&= #65194;.ﺁﻧﮕﺎﻩ ﭼﻨﻴﻦ ﺑﺎﺯﮔﺸ&#= 65174; ﺑﻄﺒﻴﻌﺖ ﻓﻄﺮ&#= 65263; ﺍﺳﺖ'ﮐﻪ ﺑﺎﺧﻠ&= #65166;ﻕ ﻭ ﺷﺎﻳﺴﺘﮕﻰ ﻫ&= #65166;ﻯ ﺯﻧﺪﮔﻰ ﺩﺭﺳﺖ'&= #65261;ﮐﺴﺐ ﻋﻘﻞ ﻭ ﻋﻠﻢ ﻭﻫ= ﻨﺮ ﺩﺭﺳﺘﻰ ﻣﻨﺠﺮ &= #65251;ﻴﮕﺮﺩﺩ. ﮐﻤﻮﻧﻴﺴﻢ ﮐﻪ &= #65165;ﻧﻔﻌﺎﻟﺎﺕ ﺟﻤﺎﻟﻰ ﻭ ﺍﺧﻠ&= #65166;ﻗﻰ ﺭﺍ'ﭘس ﺍﺯ ﻟﻐﻮ = ﺍﺧﺘﻠﺎﻑ ﻃﺒﻘﺎﺗﻰ ﻣﻴﺪ&#= 65165;ﻧﺪ'ﮐﻪﻣﻌﻠﻮA= 249; ﻧﻴﺴﺖ'ﺑﺎﻳﺪ ﺍ&= #65255;ﺴﺎﻥ ﻃﺒﻘﻪ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﺧﻮﺩﺭﺍ ﺑﺎﻟﺎ &= #65169;ﺒﺮﺩ'ﻭ ﺩﺭ ﻣﺠﻤﻮﻋﻪ ﺍ&= #65207;ﺮﺍﻑ ﻭ ﺍﻋﻴﺎﻥ ﺩﺭﺁ&= #65267;ﺪ'ﮐﻪ ﺍﺧﻠﺎﻕ ﺑﺮﺗﺮ &= #65193;ﺍﺭﻧﺪ.ﻭ ﻳﺎ ﻃﺒﻘﻪ ﻭﮐﺎ&= #65203;ﺖ ﺍﺟﺘﻤﺎﻋﻰ ﺍﻓ&#= 65198;ﺍﺩ ﺟﺎﻣﻌﻪ ﺑﺸﺮﻯ &= #65197;ﺍ ﺑﺎﻳﺪ ﺑﺎﻟﺎ ﺑ&= #65198;ﺩ.ﻧﻪ ﺍﻳﻨﮑﻪ ﺍﻧﺴﺎ&#= 65255;ﻬﺎ ﺭﺍ ﮐﺸﺘﺎﺭ ﻭ ﺷ= ﮑﻨﺠﻪ ﻭ ﺑﺮﺩﻩ ﮐﺮﺩ.ﮐ= ﻪ ﮔﺮﻭﻫﻰ ﮐﻤﻮﻧ&#= 65268;ﺴﺖ ﻭﻏﻴﺮ ﮐﺎﺭﮔﺮ &= #65261; ﻏﻴﺮ ﺯﺣﻤﺖ ﮐﺶ'= ﺑﻨﺎﻡ ﻃﺒﻘﻪ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ(ﺍﻟﻴﺖ)ﺭﻭﺷ= 5254; ﻓﮑﺮ ﺍﺯ ﺍﺟﺴﺎ&= #65193; ﮐﺸﺘﮕﺎﻥ ﺑﺎﻟ&#= 65166; ﺑﺮﻭﻧﺪ.ﻭﻣﺪﺍ&#= 65249; ﺗﺼﻔﻴﻪ ﻫﺎﻯ ﺣ&= #65200;ﺑﻰ ﻭ ﺳﻴﺎﺳﻰ ﻣﻴﺸ&= #65262;ﻧﺪ. ﻭﻧﻪ ﺍﺧﻠﺎﻕ ﺍ&= #65255;ﺴﺎﻧﻰ ﺑﻬﺘﺮ ﻳﺎﻓﺘﻦ &= #65175;ﻤﺎﻡ ﺭﻫﺒﺮﺍﻥ ﺳﻴﺎ&#= 65203;ﻰ ﺟﻬﺎﻥ ﻭ ﻧﻈﺎﻣ&= #65268;ﺎﻥ ﻭﺍﺣﺰﺍﺏ ﻫﻤﮕ&#= 65264; ﺍﺯ ﺑﻬﺒﻮﺩ ﺯﻧ&= #65194;ﮔﻰ ﻣﺮﺩﻡ ﺧﻮﺩ ﻣﻴ&= #64405;ﻮﻳﻨﺪ' ﺗﺎ ﺁﺭﺍﻯ ﺁﻧﻬ&= #65166; ﺭﺍ ﺩﺭ ﺍﻧﺘﺨﺎ&= #65169;ﺎﺕ ﺑﮕﻴﺮﻧﺪ.ﮐﻪ ﺍ&= #65267;ﻦ ﺭﺍ ﺁﺳﺎﻥ ﺗﺮﻳ&= #65254; ﺭﺍﻩ ﺭﺳﻴﺪﻥ ﺑ&= #65198;ﻳﺎﺳﺖ ﻣﻴﺪﺍﻧﻨﺪ.ﮔﺮ&#= 64380;ﻪ ﺗﻮﻃﺌﻪ ﻫﺎﻯ ﺳ&= #65268;ﺎﺳﻰ ﻭ ﺍﻧﻘﻠﺎﺑﺎﺕ &= #65187;ﺰﺑﻰ ﻭ ﺍﻳﺪﺋﻮﻟﻮﮊ&#= 65267;ﮑﻰ' ﻫﻤﻴﺸﻪ ﻭﺟﻮﺩ &= #65193;ﺍﺷﺘﻪ ﻭﺩﺍﺭﺩ.ﻭﭼﻮﻥ &= #65169;ﺮﻳﺎﺳﺖ ﺭﺳﻴﺪﻧﺪ'ﻭ ﮐﺎ&= #65203;ﺖ ﺍﺷﺮﺍﻓﻰ ﺭﺍ ﻳ&= #65166;ﻓﺘﻨﺪ'ﺟﺰ ﺳﺘﻤﮕﺮﻯ ﻭ ﺍﺳ&= #65176;ثماﺭ ﻣﺮﺩﻡ ﺧﻮﺩ ﮐﺎ&= #65197;ﻯ ﻧﺪﺍﺭﻧﺪ.ﻣﮕﺮ &= #65251;ﻌﺪﻭﺩﻯ ﺍﺯ ﺧﺪﻣﺘﮕﺬﺍ&#= 65197;ﺍﻥ ﺧﻮﺩ'ﻭﺑﺮﺍﻯ ﺣ&= #65236;ﻆ ﺩﺍﺋﻢ ﺭﮊﻳﻢ ﺧ&= #65262;ﺩ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺍ&= #65267;ﻦ ﻋﻘﻴﺪﻩ ﻫﻤﮕﺎ&#= 65253; ﺍﺳﺖ'ﮐﻪ ﻫﻨﺮ ﺩ= ﺭ ﻣﺤﻴﻂ ﺁﺯﺍﺩ ﺭ&= #65207;ﺪ ﻣﻴﮑﻨﺪ'ﮔﺮﭼﻪ &= #65259;ﻨﺮﻫﺎﻯ ﺩﻭﺭﻩﻫﺎﻯ ﺍﺳ&#= 65166;ﺭﺕﻭﻣﺤﺮﻭﻣʌ= 68;ّﺖﺳﻴﺎﺳﻰ ﻧﻴﺰ ﻭﺟﻮﺩ ﺩﺍ&= #65197;ﺩ. ﻭﺗﻨﻬﺎ ﺭﺷﺪ ﻫ&= #65256;ﺮﻯ ﺩﺭﺭﺷﺪ ﺍﺧﻠﺎ&#= 65239;ﻰ ﻫﻨﺮﻣﻨﺪ'ﻭﺗﺰ&#= 64400;ﻴﻪ ﻧﻔس ﻭ ﺭﻓﻊ ﻋﻘ&= #65194;ﻩ ﻫﺎﻯ ﺧﻮﺩ'ﻭﺍﺯ = ﺧﻮﺩ ﺧﻮﺍﻫﻰ ﻭﺣﺘﻰ &= #65165;ﺯ ﺳﻄﺢ ﻫﻤﮑﺎﺭﻯ &= #65169;ﺎ ﺩﻳﮕﺮﺍﻥ ﺩﺭ ﺳ&= #65176;ﻤﮕﺮﻯ ﺟﻤﻌﻰ'ﺑﺎﻳﺪ ﺑ&= #65252;ﺮﺣﻠﻪ ﻓﺪﺍﮐﺎﺭﻯ ﻭ ﺍ&= #65199; ﺧﻮﺩ ﮔﺬﺷﺘﮕﻰ &= #65169;ﺮﺳﻨﺪ'ﮐﻪﺑﺘ= 5262;ﺍﻥ ﻫﻨﺮﻯ ﺃﺻﻴل ﺮ&#= 65165; ﺩﺭ ﻫﺮ ﮐﺎﺭ ﺧﻮ= ﺩ ﺍﺭﺍﺋﻪ ﺩﺍﺩ.ﭼ&= #65258; ﺩﺭ ﻧﻘّﺎﺷﻰ ﺑ&#= 65166;ﺷﺪ' ﻳﺎﺩﺭﻧﻈﺮﻳّA= 166;ﺕ ﻓﮑﺮﻯ ﻭ ﺧﺪﻣﺎ&= #65173; ﺍﺟﺘﻤﺎﻋﻰ.ﻭ ﻟ&= #65196;ﺍ ﺗﻨﻬﺎ ﮐﺎﻣﻠﺎ&#= 65253; ﺍﻟﻬﻰ ﺷﺎﻳﺴﺘ&#= 65258; ﺍﻧﺘﺨﺎﺏ ﺑﺮﺍ&#= 65263; ﺍﻣﻮﺭ ﺟﺎﻣﻌﻪ &= #65259;ﺎ ﻫﺴﺘﻨﺪ'ﮐﻪ ﺭﻫ&= #65170;ﺮﻯ ﻭ ﺭﻳﺎﺳﺖ ﺟﺎﻣ&= #65228;ﻪ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﻨﺪ.ﮐﻪ ﭼﻮﻥ ﻓﻘﻴﺮ ﺑﻮ&= #65193;ﻧﺪ ﻭﺍﻧﺘﺨﺎﺏ ﺷﺪ&#= 65255;ﺪ'ﺗﺎ ﺁﺧﺮ ﺩﻭﺭﻩ ﺭﻳ&= #65166;ﺳﺖ ﺧﻮﺩ' ﻫﻤﭽﻨﺘﺎ&= #65253; ﻓﻘﻴﺮ ﻣﺎﻧﺪﻩ &= #65169;ﺎﺷﻨﺪ.ﻭﺍﻟّA= 166; ﺑﺎﻟﺎ ﺭﻓﺘﻦ ﻃ&= #65170;ﻘﻪ ﺍﺟﺘﻤﺎﻋﻰ'ﺩﺭ &= #65169;ﺮﺧﻰ ﺑﻤﻌﻨﻰ ﺯﺭﺃﻧ&#= 65194;ﻭﺯﻯ ﻭ ﺑﻬﺘﺮ ﺍﺯﺩﻳ&= #64405;ﺮﺍﻥ ﺯﻧﺪﮔﻰ ﮐﺮﺩﻥ'&= #65261; ﺍﺳﺘثماﺭ ﻭ ﺍA= 203;ﺘﺤﻤﺎﺭ ﻭ ﺍﺳﺘﻐﻠﺎﻝ ﮐ&= #65198;ﺩﻥ ﺍﻓﺮﺍﺩ ﺟﺎﻣﻌ&#= 65258; ﺍﺳﺖ.ﮐﻪ ﭼﻮﻥ ﺣ= ﻤﺎﺭ ﻭ ﺍﻟﺎغ ﺴﻮﺍﺭ&#= 65263; ﺑﺂﻧﺎﻥ ﺑﺪﻫﻨ&#= 65194;. ﻫﻤﻴﻦ ﺑﺤث ﺭﻳ&#= 65166;ﺳﺖ ﺟﺎﻣﻌﻪ ﺩﺭ ﺁﺧ&= #65262;ﻧﺪﻫﺎ ﻧﻴﺰ ﻣﺎﻧﻨﺪ ﺩ&= #65267;ﮕﺮ ﻧﻈﺎﻣﻴﺎﻥ ﻭﺳ&#= 65268;ﺎﺳﻴﻮﻥ ﻭﻣﺘﻔﮑّﺮﻳﻦ = 5261;ﺻﺎﺣﺒﺎﻥ ﺍﻳﺪﺋﻮﻟﻮﮊﻯ &#= 1607;ا ﻋﻤﻞ ﻣﻴﮑﻨﻨﺪ. = ﮐﻪ ﻣﺮﺩﻡ ﺭﺍ ﭘﻴﺮ&= #65261; ﻃﺮﻳﻘﺖ ﻋﺒﺎﺩ&#= 65263; ﺧﻮﺩ ﺩﺭﻣﻴﺂﻭ&#= 65197;ﻧﺪ' ﺗﺎ ﺑﺂﻧﻬﺎ ﺧُ&#= 65252;س ﻭﺯﮐﺎﺕ ﻭﻣﺎﻟ&#= 65268;ّﺎﺕ ﺑﺪﻫﻨﺪ.ﻭ ﺑﻔﺮ&= #65251;ﺎﻥ ﺁﻧﺎﻥ ﺷﻮﺭﺷﻬ&#= 65166;ﻯ ﺍﺟﺘﻤﺎﻋﻰ ﮐﻨ&#= 65256;ﺪ'ﻭﻳﺎ ﺍﺯ ﺭﮊﻳﻢ ﺁﻧﻬ&= #65166; ﺩﻓﺎﻉ ﻧﻤﺎﻳﻨ&#= 65194;.ﻭ ﺍﮔﺮ ﺷﺪ &#= 65169;ﺮﺍﻯ ﺍﺳﺘﻌﻤﺎﺭ ﺟﺎ&#= 65251;ﻌﻪ ﻫﺎﻯ ﻣﺠﺎﻭﺭ'ﭘ&= #65268;ﺮﻭﺯﺍﻥ ﺧﻮﺩ ﺭﺍ ﺩﺭﻟﺒ&= #65166;س ﺍﻧﺘﺤﺎﺭﻯ ﺩﺭ&#= 65153;ﻭﺭﻧﺪ'ﮐﻪ ﮔﺮﻭﻫﻰ ﺭﺍ ﺑﻰ = ﺧﺒﺮ ﻭ ﺑﻰ ﺃثر ﮐﺸﺘ&#= 65166;ﺭ ﺩﺳﺘﻪ ﺟﻤﻌﻰ ﮐ&= #65256;ﻨﺪ.ﻭﻧﺎﻡ ﺁﻧﺮﺍ ﺧﺪﻣﺖ ﺑ&= #65192;ﺪﺍ ﻭﺩﻳﻦ ﻭﻣﺬﻫﺐ &= #65261;ﺟﺎﻣﻌﻪ ﻭﺍﻧﺴﺎﻧﻴّﺖ = 5169;ﮕﺬﺍﺭﻧﺪ.ﮐﻪ ﺟﺰ ﺧﺪﻣﺖ ﺑﭽﻨ&= #65194; ﺁﺧﻮﻧﺪ ﻭ ﮐﺸﻴ&= #65206; ﻭﻣﻠّﺎﻯ ﻓﺎﺳ= 5194;' ﻭﺍﺭﺑﺎﺑﺎﻥ ﺧ&#= 65166;ﺭﺟﻰ ﺁﻧﺎﻥ ﻧﻴﺴﺖ. ﺩ= ﻳﻦﺳﻴﺎﺳﻰ </spa= n>ﺑﻬﺮ ﻣﺬﻫﺒʌ= 64; ﮐﻪ ﻫﺴﺖ'ﺍﮔﺮ ﺑﺪﺗ&= #65198; ﺍﺯ ﻣﮑﺎﺗﺐ ﺳﻴ&= #65166;ﺳﻰ ﻭﺣﺰﺑﻰ ﻭ ﺍﻳﺪ&= #65163;ﻮﻟﻮﮊﻳﮑﻰ ﻭﻧﻈﺎﻣﻰ ﻧﺒﺎ&#= 65207;ﺪ' ﮐﻤﺘﺮ ﻧﻴﺴﺖ.ﻭ&= #65169;ﺎﻟﺄﺧﺮﻩ ﮐﺎﺭ ﻫﻨﺮ ﺩﺭ ﭼ= ﻨﺎﻥ ﺟﺎﻣﻌﻪ ﻫﺎ ﻣﻨ&= #65184;ﺮﺑﻬﻨﺮﻧﻤﺎA= 163;ﻰ ﻫﺎﻯ ﻗﺎﻧﻮﻧﻰ &= #65261; ﺩﺳﺘﻮﺭﻯ ﺭﻫﺒ&#= 65198;ﺍﻥ ﺩﺭ ﻣﻴﺂﻳﺪ. ﮐﻪ= ﺑﻔﺮﻣﺎﻥ ﺁﻧﻬﺎ ﺁثاﺭ ﺟ= 5256;ﮕﻰ ﻧﻘﺎﺷﻰ ﻣﻴﮑﻨ&#= 65256;ﺪ'ﻭﻳﺎ ﻧﻈﺮﻳﺎﺕ ﻓﮑﺮ&#= 65263; ﺭﺍ ﺩﺭ ﺣﺪﻭﺩ ﺍ= ﻳﺪﺋﻮﻟﻮﮊﻯ ﺣﺎﮐﻢ ﻭ ﺣﮑّﺎ&#= 65249; ﺧﻮﺩ ﺩﺭﻣﻴﺂﻭ&#= 65197;ﻧﺪ.ﻭﺁﺯﺍﺩﻯ ﺑﺮﺍﻯ ﻫﻨﺮ ﻭ ﻋ= ﻠﻢ ﻭﻓﮑﺮ ﻭ ﺟﺎﻣﻌ&= #65258; ﻭﺍﻓﺮﺍﺩ ﺁﻥ ﺑ&= #65268;ﻤﻌﻨﻰ ﺧﻮﺍﻫﺪ ﺑﻮﺩ.<o:p></o:= p> ﭘﻴﺮﻭﺍ= ﻥ ﻫﻨﺮ ﻣﺎﺩﻯ ﻣﻴ&= #64405;ﻮﻳﻨﺪ'ﻧﺒﺎﻳ= 5194; ﻫﻨﺮﻣﻨﺪﺍﻥ ﺭ&#= 65165; ﻣﺘّﻬﻢ ﮐﺮﺩ ﮐ&#= 65258; ﻏﻴﺮ ﺍﺧﻠﺎﻗﻰ &= #65261;ﻏﻴﺮﻋﻘﻠﻰ ﻭ ﻣﺨﺎﻟﻒ ﻋﻘﺎ&= #65267;ﺪ ﺟﺎﺭﻯ ﻣﺮﺩﻡ ﻫ&= #65204;ﺘﻨﺪ. ﻭ ﻭﻣﻴﮕﻮﻳﻨﺪ &= #64400;ﺎﺭ ﻫﻨﺮ ﺍﺭﺍﺋﻪ ﻣ&= #65262;ﺿﻮﻋﺎﺕ ﺟﺪﻳﺪ ﺩﺭ ﮐﺎﺭ = ﺧﻮﺩ ﻣﻴﺒﺎﺷﺪ. ﮐﻪ ﻣ= ﻌﻤﻮﻝ ﺯﻣﺎﻥ ﻭﻣﺮﺩﻡ &= #65267;ﻚ ﺟﺎﻣﻌﻪ ﻧﻴﺴﺖ.&= #65261;ﻟﻰ ﺿﺮﻭﺭﺕ ﺩﺍﺭﺩ' = ﮐﻪ ﺍﻳﻦ ﻧﺴﺨﻪﻫﺎ&#= 65263; ﺟﺪﻳﺪ ﻫﻨﺮﻯﺮ&#= 65165; ﺍﺭﺍﺋﻪ ﺑﺪﻫﻨ&#= 65194; ﮔﺮﭼﻪ ﺑﺎﺧﻠﺎ&#= 65237; ﺟﺎﺭﻯ ﻣﺮﺩﻡ ﻣ&= #65220;ﺎﺑﻘﺖ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;.ﻭﻣﻴﺘﻮﺍﻥ ﺩﺍﻧﺴﺖ' ﮐﻪ ﺍﻳ= ﻨﺎﻥ ﻏﺮﻕ ﻓﺴﺎﺩ ﺧﻮ&= #65193; ﻫﺴﺘﻨﺪ. ﮐﻪ ﻗﺼ= ﺪ ﺗﺮﺑﻴﺖ ﺟﺎﻣﻌ&#= 65258; ﺧﻮﺩ ﺭﺍ'ﺑﺎ ﺍﺧ= ﻠﺎﻕ ﻭ ﻋﻮﺍﻃﻒ ﻃﺒﻴ&= #65228;ﻰ ﺍﻧﺴﺎﻧﻰ ﻧﻤﻰ &= #65191;ﻮﺍﻫﻨﺪ. ﭘس ﮐﺎﺭﺧﻮﺩﺭ= 5165; ﻃﺒﻴﻌﻰ ﻣﻴﺨﻮ&#= 65165;ﻧﻨﺪ.ﮐﻪ ﺩﺭ ﻭﺍﻗﻊ ﺍﺯﻃ&= #65170;ﻴﻌﺖ ﻗﻬﻘﺮﺍﺋی ﺁﻧ= 5260;ﺎ ﻣﻴﺒﺎﺷﻨﺪ.ﮐﻪ &= #64344;س ﺍﺯ ﻣﺮﮒ ﺩﻭﭼﺎ&= #65197; ﮐﺎﺭﻣﺎﻫﺎ ﻣﻴ&#= 65208;ﻮﻧﺪ.ﭼﻮﻥ ﺍﻳﻨﺎﻥ ﺧﻠﻂ ﻋ&= #65184;ﻴﺒﻰ ﺑﻴﻦ ﻣﻔﻬﻮﻡ ﻫ&= #65256;ﺮ ﻭﺍﺧﻠﺎﻕ ﺩﺍﺭ&#= 65255;ﺪ. ﻫﻨﺮ ﺁﻧﻬﺎ ﻣﺎ&= #65193;ﻯ ﺍﺳﺖ'ﻭ ﺑﻰ ﻫﻨﺮ= ﻯ ﻭ ﺍﺧﻠﺎﻕ ﺁﻧﺎ&= #65253; ﻧﻴﺰ ﺑﮓ ﺍﺧﻠﺎ&= #65239;ﻰ ﺍﺳﺖ.ﮐﻪ ﺑﺎﻳﺪ = ﻣﺪﺍﻡ ﺍﻧﺴﺎﻥ ﻫﻨﺮﻣ&#= 65256;ﺪ ﺍﺧﻠﺎﻗﻴﺘﺮ ﻭ&#= 65211;ﻠﺢ ﺁﻣﻴﺰ ﻭ ﺍﻟﻬﻰ = ﺗﺮ ﻭﺳﺎﻟﻤﺘﺮ ﺩﺭ &= #65197;ﻭﺍﻥ ﮔﺮﺩﺩ.ﮐﻪ ﺗﻨﻬ&= #65166; ﺳﺎﻟﮑﺎﻥ ﻭﻟﺎ&#= 65267;ﺘﻬﺎ ﺍﻳﻦ ﺻﻠﺢ ﺭﺍ ﺑ= ﺎ ﺧﻮﺩ ﻭﺟﺎﻣﻌﻪ &= #65261; ﺣﺘﻰ ﺧﺪﺍﻯ ﺧﻮ&= #65193; ﺩﺍﺭﻧﺪ. ﻣﻮﺿﻮ&= #65227;ﺎﺕ ﻫﻨﺮ ﺭﺑﻄﻰ ﺑﻤ&= #65262;ﺿﻮﻋﺎﺕ ﺍﺧﻠﺎﻕ ﻭ ﺟﺎﻣ&= #65228;ﻪ ﻧﺪﺍﺭﺩ ﻣﮕﺮ ﻫ&= #65256;ﺮ ﺍﻟﻬی ﺒﺎﺷﺪ. ﮐ&= #65258; ﺑﻤﻮﺍﺯﺍﺕ ﺍﺧ&#= 65248;ﺎﻕ ﺟﻤﻌﻰ'ﺑﻄﻮﺭ ﺗ&= #65194;ﺭﻳﺠﻰ ﺁﻣﻮﺯﺷﻬﺎﻯ ﺍ&#= 65191;ﻠﺎﻗﻰ ﺩﺍﺭﺩ ﻳﻌﻨﻰ ﻣ&= #65198;ﺩﻡ ﺭﺍ ﺑﮑﺴﺐ ﺍﺧﻠ&= #65166;ﻕ ﺍﻟﻬﻰ ﺩﺭ ﺳﻠﻮ&= #65241; ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪ'&= #65261;ﻧﻪ ﺩﺳﺘﻮﺭ ﻭ ﺑﺨﺸ&= #65256;ﺎﻣﻪ ﺑﺮﺍﻯ ﺭﻓﺘﺎﺭ&#= 65259;ﺎﻯ ﺍﺧﻠﺎﻗﻰ ﺑﻤﺮ&#= 65193;ﻡ ﺑﺪﻫﻨﺪ'ﮐﻪ ﻧﻮ&= #65227;ﻰ ﺩﻳﮑﺘﺎﺗﻮﺭﻯ &#= 65261; ﺳﺘﻤﮕﺮﻯ ﺍﺳﺖ. = ﺗﺎ ﺟﺎﺋﻰ ﮐﻪ(ﺳﺎﺭ&= #65175;ﺮ) ﻣﻌﺘﻘﺪ ﺷﺪ.ﮐﻪ = ﻫﺮ ﺷﻴﺌﻰ ﻭﻣﻮﺿﻮ&#= 65227;ﻰ ﺩﺭ ﺃثر ﻫﻨﺮﻯ'&#= 65251;ﻮﺟﻮﺩﻯ ﺑﺮﺍﻯ ﺫﺍﺕ ﺧﻮ&= #65193; ﻧﺒﺎﺷﺪ.ﻳﻌﻨﻰ&#= 65197;ﺑﻄﻰ ﺑﺪﻳﮕﺮﺍﻥ ﻧﺪ&#= 65165;ﺭﺩ.ﻭﻣﻴﮕﻮﻳA= 194; ﺧﻄﺎ ﺍﺳﺖ'ﮐﻪ ﻣ= ﻮﺿﻮﻉ ﺟﻤﺎﻟﻰ ﻭ ﻫﻨﺮ&= #65263; ﺭﺍ ﻣﻄﺎﺑﻖ ﻧﻤ&= #65262;ﻧﻪ </spa= n>ﻫﺎﻯ ﺯﻧﺪﻩ A= 197;ﺍﻳﺞ ﻭﺍﻗﻌﻰ ﺩﺍﻧﺴ&#= 65174;. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﻫ&= #65198; ﺃثر ﻫﻨﺮﻯ' ﻣﺎ&#= 65197;ﺍ ﺩﻋﻮﺕ ﺑﺘﺠﺪﻳ&#= 65194; ﻧﻈﺮ ﺩﺭ ﻫﺮ ﻣﻮ= ﺿﻮﻋﻰ ﺩﺭﻫﻨﺮ ﻣﻴﻨﻤ&#= 65166;ﻳﺪ.ﻭﻟﻰ ﺍﻳﻦ ﻋﺒﺮﺕ ﮔﻴ&= #65198;ﻯ ﺍﺯ ﺃثر ﻫﻨﺮﻯ'&#= 65153;ﻳﺎ ﺗﺮﺑﻴﺘﻰ ﺍﺧﻠ&#= 65166;ﻗﻰ ﻗﻬﻘﺮﺍﺋﻰ ﺍﺳ&#= 65174;'ﻳﺎ ﺗﺮﺑﻴﺘﻰ ﺗﮑﺎ&#= 65251;ﻠﻰ ﻭﺍﻟﻬﻰ ﻭ ﺍﻧﺴ&= #65166;ﻧﻰ.ﺑﻬﺘﺮ ﺑﻮﺩﻥ ﺩﺭ ﺃثر &#= 65259;ﻨﺮﻯ' ﺷﺎﻳﺪ ﺩﺭ ﻧﻈﺎ&= #65249; ﻧﻘّﺎﺷﻰ ﺑﺎﺷ= 5194;'ﮐﻪ ﮐﻠّﻰ ﺭﺍ ﺯﻳﺒ&#= 65166; ﺗﺮ ﺗﺮﺳﻴﻢ ﮐﻨ&= #65194;.ﻭ ﺍﻳﻦ ﺯﻳﺒﺎﭘﺮ&#= 65203;ﺘﻰ ﺑﺴﺘﻪ ﺑﺪﺭﺟﻪ &= #65165;ﺣﺴﺎس ﻭﺗﺄﻭﻳﻠﺎﺕ'ﺩ&#= 65197; ﻭﺍﺑﺴﺘﮕﻰ ﻫﺎ&#= 65263; ﻋﻘﻠﻰ ﻫﺮ ﺷﺨﺺ = ﺍﺳﺖ. ﮐﻪ ﺑﺎﻫﻢ ﻳﮑﺴ&= #65166;ﻧﻰ ﻧﺪﺍﺭﻧﺪ ﻭ ﻟﺬ&= #65165; ﻓﺎﺳﺪ ﺭﻭﺍﻥ'ﺍ&= #65199; ﺩﻳﺪﻥ ﻳﻚ ﻣﻨﻈ&= #65198;ﻩ ﺯﻳﺒﺎﻯ ﺳﮑﺴﻰ &= #64400;ﻪ ﻫﻨﺮﻣﻨﺪﺍﻧﻪ'&#= 65261; ﺣﺘﻰ ﺍﺻﻄﻠﺎﺣ&#= 65166; ﻋﻠﻤﻰ ﺗﻨﻈﻴﻢ &= #65207;ﺪﻩ' ﻧﺎﻇﺮﺍﻥ ﺧﻮﺩ&#= 65197;ﺍ ﺁﺭﺍﻣﺶﺟﻨﺴﻰ &#= 65255;ﻤﻴﺪﻫﺪ.ﮐﻪ ﺑﺎﻟﻌﮑس ﺁﻧﺎ= 5253; ﺭﺍ ﻓﺎﺳﺪ</s= pan> &#= 65175;ﺮ ﻣﻴﮑﻨﺪ.ﭘﺶ ﺗﺠ&= #65194;ﻳﺪ ﻧﻈﺮ ﺩﺭﺳﺖ ﻫﻤ&= #65166;ﻥ ﺍﺳﺖ'ﮐﻪ ﺍﻧﺴﺎ&= #65253;ﺷﺨﺼﺎ ﺑﺨﻮﺍﻫﺪ' ﺗﻤﺎ&= #65249; ﺯﻣﻴﻨﻪ ﻫﺎﻯ ﺫ&= #65259;ﻨﻰ ﺧﻮﺩﺁﮔﺎﻩ ﻭﺭ&#= 65261;ﺍﻥ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65191;ﻮﻳﺶ ﺭﺍ ﭘﺎﮐﺴﺎﺯﻯ &= #65261;ﺗﺰﮐﻴﻪ ﻧﻤﺎﻴﺪ ﻃﺮﺩ ﺻ&= #65236;ﺎﺕ ﻭ ﺍﺧﻠﺎﻕ ﺣﻴﻮ&= #65165;ﻧﻰ'ﻭ ﺣﺘﻰ ﻃﺮﺩ ﺻﻔﺎ&= #65173; ﻇﺎﻫﺮﺍ ﻧﻴﮑﻮ&#= 65263; ﺑﺸﺮﻯ ﺑﻨﻤﺎﻳ&#= 65194;.ﮔﺮﭼﻪ ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍ&#= 65253; ﻣﻘﺪس ﺑﺎﺷﺪ. ﭼ&= #65258; ﺳﻮﺩ ﺍﻧﺴﺎﻥ ﺧ&= #65268;ﺮﺍﺕ ﻭﻣﺒﺮّﺍﺕ &#= 64400;ﻨﺪ' ﮐﻪ ﻗﺼﺪ ﺗﺒﻠﻴ&= #65230; ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﮐ&= #65204;ﺐ ﺍﻋﺘﻤﺎﺩ ﻣﺮﺩ&#= 65249; ﻭ ﺭﺳﻴﺪﻥ ﺑﺮﻳ&= #65166;ﺳﺘﻬﺎﻯ ﮔﺮﻭﻫﻰ ﻳﺎ ﺳﻮ&= #65193; ﺗﺠﺎﺭﻯﺒﺎﺷﺪ.&#= 64400;ﻪ ﭘﺎﺩﺍﺵ ﺧﺪﺍﻭ&#= 65255;ﺪ ﺭﺍﺍﺯ ﺷﻬﺮﺕ ﮔ&= #65198;ﻓﺘﻪﺍﻧﺪ.ﻭﻟ= 5264; ﺩﺭ ﺍﻧﺴﺎﻥ ﺍﻟ&= #65260;ﻰ' ﺑﻘﻮﻝ ﻣﻌﺮﻭﻑ' = ﺍﮔﺮ ﺩﺳﺖ ﺭﺍﺳﺖ ﺍﻭ = ﮐﻤﮑﻰ ﮐﻨﺪ' ﺩﺳﺖ ﭼﭗ ﺍ= ;ﻭﺧﺒﺮﺩﺍﺭ ﻧﺸﻮﺩ.ﺁﻧﮕﺎﻩ &= #65191;ﺪﺍﻭﻧﺪ ﭘﺎﺩﺍﺵ ﺍﻭﺭﺍ &= #65251;ﻴﺪﻫﺪ'ﮐﻪ ﺳﺮﺍﺳﺮ ﺭﺣﻤﺖ &= #65261; ﻣﻔﻴﺪ ﺗﻮﻟﺪ ﺑ&= #65228;ﺪﻯ ﺑﻬﺘﺮ ﺍﺳﺖ. ﮔﻮ= ﺋﻰ ﺍﻧﺴﺎﻥ ﻧﻴﮑﻰ &= #65251;ﻴﮑﻨﺪ'ﻭ ﺩﺭ ﺩﺟﻠﻪ ﻣﻰ ﺃ= ﻧﺪﺍﺯﺩ'ﺗﺎ ﺧﺪﺍﻭﻧﺪ ﺩﺭﭘ&#= 65268;ﺸﺮﻓﺘﻬﺎﻯ ﺷﻬﻮﺩﻯ ﻭ ﻋﻘﻠ&= #65264; ﻭﻣﻘﺎﻡ ﺭﻭﺣﻰ'&= #65169;ﻮﻯ ﭘﺸﺎﺩﺍﺷﻬﺎﻯ &#= 65251;ﻌﻨﻮﻯ ﻭﻣﻴﻨﻮﻯ'ﺑﺮﺗ&#= 65198; ﺍﺯ ﭘﺎﺩﺍﺷﻬﺎ&#= 65263; ﻣﺎﺩﻯ ﻭ ﺑﺸﺮﻯ = ﺧﻮﺍﻫﺪ ﺩﺍﺩ.ﭼﻪ ﺭﺳﺪ ﮐ= ﻪ ﭘس ﺍﺯ ﻣﺮﮒ ﻗﺒ&= #65246; ﺍﺯ ﻣﺮﮒ' ﺑﻬﺸﺘ= ﻬﺎﻯ ﭼﻬﺎﺭﮔﺎﻧﻪ ﻭ &= #64380;ﻬﺎﺭﮔﻮﻧﻪ ﺭﺍ ﺧﻮﺍﻫﺪ ﺩﺍ&= #65193;.ﮐﻪ ﺑﻬﺸﺖ ﭼﻬﺎﺭﻡ &= #65197;ﺟﻌﺖ ﺁﻳﻨﺪﻩ ﺩﻭﺭ ﺩ&= #65197; ﻧﻮﻉ ﻓﻮﻕ ﺑﺸﺮ&= #65263; ﺁﻥ ﺑﺠﻬﺎﻥ ﺍﺳ&= #65174;'ﮐﻪ ﮐﺮﺍﻣﺎﺕ ﺑﺎﻟ&#= 65236;ﻌﻞ ﻭﺑﺎﻟﻘﻮّﻩ ﺁ= 5253; ﺯﻣﺎﻥ ﺭﺍﺧﻮﺍ&#= 65259;ﻨﺪ ﺩﺍﺷﺖ. <o:p></o:p> ﺍﻣﺎ ﻟﺬ= ;ﺕ ﻭ ﺗﺬﻭﻕ ﺍﻧﺴﺎ&= #65253; ﺍﺯ ﻣﺸﺎﻫﺪﻩ ﺃ&= #1579;اﺭ ﻫﻨﺮﻯ'ﻣﺒﺤﺸﻰ &= #65197;ﻭﺍﻥ ﺷﻨﺎﺳﺎﻧﻪ ﺩﻳ&#= 64405;ﺮﻯ ﺍﺳﺖ ﮐﻪ ﺑﺴﺘﻪ = ﺑﺪﺭﺟﻪ ﻋﻘﻞ ﻭ ﺳﻠﻴﻘﻪ = ﻭ ﺍﺩﺭﺍﻙ ﻧﺎﻇﺮ &= #65165;ﺳﺖ.ﻭ ﺩﺭ ﺍﻳﻦ ﺑﺎﺭﻩ = ﺑﺎﻳﺪ ﺍﺯ ﺍﻧﻮﺍﻉ ﻟﺬ&= #65173; </spa= n>ﻭﺍﻧﻮﺍﻉ ﺗʋ= 56;ﻣّﻞ ﻭﻧﻈﺎﺭﻩ ﮐﺮﺩ&#= 65253; ﻳﻚ ﺃثرﻫﻨﺮﻯ'= 5261;ﺩﺭﺟﺎﺗﻰ ﺍﺯ ﻧﻘﺪ ﻫﻨﺮﻯ = ﺻﺤﺒﺖ ﮐﺮﺩ. ﻣﺴﺄﻟﻪ ﺗ= ﺬﻭﻕ ﻧﺰﺩ ﻣﺤﻘﻘﻴﻦ &= #65169;ﺮﺍﻳﻦ ﺍﺳﺖ'ﮐﻪ ﻋﻠﻢ ﺯ= ﻳﺒﺎﺋﻰ ﺷﻨﺎﺳﻰ ﻗﺴﻤﺘ&#= 65264; ﺍﺯ ﺭﻭﺍﻥ ﺷﻨﺎ&= #65203;ﻰ ﻧﻴﺴﺖ.ﺯﻳﺮﺍ ﺩ&= #65197; ﻃﺒﻴﻌﺖ ﮐﻤﺘﺮ&#= 65267;ﻦ ﺯﻳﺒﺎﺋﻰ ﻧﻴﺴ&#= 65174;.ﺑﻠﮑﻪ ﺍﻳﻦ ﺫﺍﺕ ﺍﻧﺴ&= #65166;ﻥ ﺩﺭ ﮐﺎﺭ ﺗﺄﻣّ&#= 65246; ﻭ ﻣﺸﺎﻫﺪﻩ ﻭ ﺍ= ﺩﺭﺍﻙ ﺫﻭﻗﻰ ﻣﻴﺴﺎﺯ&#= 65193;. ﮐﻪ ﺃﻣﺮﻯ ﺍﻧﺘ&= #65200;ﺍﻋﻰ ﺫﻫﻦ ﻭﺭﻭﺍﻥ ﺍ&= #65203;ﺖ.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺫﺍﺕ &= #65207;ﺨﺺ' ﻫﻤﺎﻥ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ'ﻭﻫﻤﺎﻥ ﻋﺎﻣﻞ ﺭﻭﺍﻥ ﺷ&= #65256;ﺎﺳﻰ ﻣؤثّر ﺩﺭ ﮐﺎʋ= 97; ﻭ ﻓﮑﺮ ﺍﻧﺴﺎﻥ ﻣ&= #65268;ﺒﺎﺷﺪ. ﻋﮑس ﺁﻧﺎﻥ ﮐﺴ&#= 65166;ﻧﻰ ﮐﻪ ﺩﺭﻙ ﺯﻳﺒﺎ&= #65163;ﻰ ﺭﺍ ﺫﺍﺗﺎ ﺳﺎﻳ&= #64401;ﻮﻟﻮﮊﻳﻚ ﺭﻭﺍﻧﺸﻨﺎﺳﺎ= 5255;ﻪ ﻣﻴﺪﺍﻧﻨﺪ'ﮐﻪ &= #65165;ﻳﻦ ﺫﺍﺕ ﮊﻧﺘﻴﻚ ﺭ&= #65261;ﺣﻰ ﺩﺭ ﺑﺮﺧﻮﺭﺩ ﺑ&= #65166;ﻣﻮﺿﻮﻉ ﺯﻳﺒﺎﺋﻰ ﭘﻴﺪ&#= 65165; ﻣﻴﺸﻮﺩ.ﺯﻳﺮﺍ &= #65165;ﻧﺘﺰﺍﻉ ﺫﻫﻨﻰ ﺍﻧﺴﺎﻥ&#= 65194;ﺭ ﺃثر ﺭﻭﺍﻥ ﺍﻧ= 5204;ﺎﻥﻮﻋﻘﺪﻩﻫᥴ= 6;ﻯ ﻫﺎ ﻭﻣﺸﮑﻠﺎﺕ &= #65153;ﻥ ﺑﺎﻳﺪ ﺑﺎ ﻣﻮﺿ&= #65262;ﻋﻰ ﻣﺎﺩﻯ ﻭﺧﺎﺭﺟ&#= 65264; ﺑﺮﺧﻮﺭﺩ ﮐﻨﺪ &= #65175;ﺎ ﺍﺣﺴﺎﺵ ﺯﻳﺒﺎ&#= 65163;ﻰ ﺍﺣﺘﻤﺎﻟﻰ ﺩﺳ&#= 65174; ﻣﻴﺪﻫﺪ. ﮔﺮﭼﻪ = ﺍﺻﻞ ﺯﻳﺒﺎﺋﻰ ﺩﺍﺧ&#= 65246; ﻣﻮﺿﻮﻋﺎﺕ ﻣﺎ&#= 65193;ﻯ ﻧﻤﻰ ﺑﺎﺷﺪ.ﻭ ﺍ= ﻳﻦ ﺫﺍﺕ ﺭﻭﺣﻰ ﺍﻧ&= #65204;ﺎﻥ ﺍﺳﺖ'ﮐﻪ ﺍﺯ ﺯﻳ= ﺒﺎﺋﻰ ﻳﺎ ﻋﺪﻡ ﺯﻳﺒﺎ&= #65163;ﻰ'ﺍﺯ ﻧﻈﺮ ﺷﺨﺺ ﺑﺎﻋ&= #65206; ﻋﮑس ﺍﻟﻌﻤلی = 75;ﻧﺴﺎﻥ ﻣﻴﺸﻮﺩ. ﺍﻟﺒﺘﻪ ﮐﺎ= ;ﺭ ﻫﻨﺮﻯ ﺩﺭ ﻓﮑﺮ = ﺍﻧﺴﺎﻥ ﻭﺩﺭ ﺗﺨﻴّﻞ ﺍ&#= 65261;'ﻭ ﺳﭙس ﺩﺭﺗﮑﻨﻴ= 5242; ﻫﻨﺮﻣﻨﺪ'ﺑﺮﺍ&#= 65263; ﺍﻇﻬﺎﺭ ﻓﮑﺮ ﻭ = ﺍﻳﺪﻩ ﺧﻮﺩ'ﺭﺍﺑﻄﻪ ﺁ&= #65255;ﻬﺎ ﺭﺍ ﺑﺎ ﻫﻨﺮ ﻭﻫ= ﻨﺮﻣﻨﺪ' ﻭﻧﻴﺰ ﺯﻳﺒﺎﺋ&#= 65264; ﺷﻨﺎﺳﻰ ﻧﺎﻇﺮ&#= 65165;ﻥ ﺁﻥ ﺍﺷﺘﺮﺍﻙ ﺩ&= #65165;ﺭﻧﺪ.ﺁﻧﮕﺎﻩ ﻧﺘﻴﺠﻪ ﻧﻬﺎﺋ&#= 65264; ﮐﺎﺭ ﻫﻨﺮﻯ ﺑﺴ&= #65176;ﻪ ﺑﻤﺤﻴﻂ ﻭ ﺍﮐث&#= 1585;ﻳّﺖ ﺗﻤﺎﺷﺎﭼﻰ ﺩﺍ&#= 65197;ﺩ.ﮐﻪ ﺍﺯ ﻫﻨﺮﻣﻨﺪ ﻧ&= #65268;ﺰ ﻧﻘﺸﻰ ﻭﺟﻮﺩ ﻧ&= #65194;ﺍﺭﺩ.ﺑﺮﺧﻰ ﺩﻳﮕﺮ ﺍﺯ ﻣﺤﻘ&= #65240;ﻴﻦ ﺩﺭﺑﺎﺭﻩ ﺗﺬﻭ&#= 65237; ﻫﻨﺮﻯ ﻭﺯﻳﺒﺎ&#= 65163;ﻰ ﺷﻨﺎﺳﻰ'ﺗﻨﻬﺎ &= #65255;ﻘﺶ ﺗﻤﺎﺷﺎﭼﻴﺎﻥ &#= 65197;ﺍ ﺍﺻﻠﻰ ﻣؤثّر ʌ= 51;ﻴﺪﺍﻧﻨﺪ.ﺑﺨﺼ= ;ﻮﺹ ﮐﻪ ﻧﻈﺮ ﻫﻨﺮﻣ&= #65256;ﺪ'ﺟﺎﻯ ﻧﻈﺮ ﺩﻳﮕﺮﺍﻥ &= #65197;ﺍ'ﺍﺯﮐﺎﺭ ﻫﻨﺮﻯ ﻧﻤﻰﮔﻴ&#= 65198;ﺩ.ﻟﺬﺍ ﺯﻳﺒﺎﺋﻰ ﺷﻨﺎ&#= 65203;ﻰ ﻭ ﻫﻨﺮﺷﻨﺎﺳﻰ &= #65261;ﺍﺭﺩ ﻋﻠﻢ ﺭﻭﺍﻥ ﺷﻨ&= #65166;ﺳﻰ ﺷﺪﻩ'ﻭ ﺭﻓﺘﺎﺭ&= #65259;ﺎ ﺩﺭ ﺑﺮﺍﺑﺮ ﺯﻳ&= #65170;ﺎﺋﻰ'ﻧﺼﻔﻰ ﺍﺯ ﻋﻤﻞ ﺣﺴّﻰ &= #65261; ﻧﺼﻔﻰ ﺍﺯ ﺍﺧﻠ&= #65166;ﻕ ﻭﮐﺸﺶ ﻭﺍﺩﺭﺍ&#= 65241; ﻋﺮﻓﺎﻧﻰ'ﻭ ﺣﺘ&= #65264; ﻧﺘﻴﺠﻪ ﺗﮑﺎﻣ&#= 65246; ﺭﻭﺍﻥ ﺍﻧﺴﺎﻥ &= #65203;ﺎﻟﻚ ﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔ&= #1587; ﺍﺳﺖ.<o:p></o:p> ﻣﺸﺨّﺼ&= #65166;ﺗﻰ ﮐﻪ ﺑﺎﻋث ﻋﮑس &#= 65165;ﻟﻌﻤﻠﻰ ﺫﺍﺗﻰ'ﺩﺭ ﺑﺮﺍ&= #65169;ﺮ ﺯﻳﺒﺎﺋﻰ ﻭ ﻫﻨ&= #65198; ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ' = ﻋﺒﺎﺭﺗﻨﺪ ﺍﺯ ﻧﺨﺴﺖ(ﺗﻮﻗ&= #1617;ﻒ).ﻳﻌﻨﻰ ﻧﺎﻇﺮ ﻫﻨﺮﻯ ﺍ&= #65199; ﻓﮑﺮ ﻋﺎﺩﻯ ﺧﻮ&= #65193; ﺧﺎﺭﺝ ﻣﻴﮕﺮﺩ&#= 65193;. ﻭﻫﺮ ﮔﻮﻧﻪ ﻓﻌ&= #1617;ﺎﻟﻴّﺖ ﺍﺭﺍﺩﻯ ﺧﻮﺩ ﺭ&= #65165; ﺭﻫﺎ ﻣﻴﮑﻨ= ;ﺪ'ﮐﻪ ﺗﺤﺮﻳﻚ ﺣﺎﺩث= 607; ﻧﺎﮔﻬﺎﻧﻰ ﺩﺳ&#= 65174; ﻣﻴﺪﻫﺪ. ﺩﺭ ﭼﻨ= ﻴﻦ ﻟﺤﻈﺎﺕ ﺗﻮﻗّ= 5234; ﺩﺭﺑﺮﺍﺑﺮ ﺃث= 585; ﻫﻨﺮﻯ ﺍﺳﺖ'ﮐﻪ = ﻓﺮﺻﺖ ﺧﻮﺑﻰ ﺑﺮﺍﻯ ﺩ&= #65197;ﻳﺎﻓﺖ ﺍﻟﻬﺎﻡ ﺍﺯ ﻣﺪ&= #65169;ّﺮﺍﻥ ﺍﻟﻬﻰ ﺧﻮﺩ ﻣﻴ&= #65268;ﺎﺑﺪ ﮐﻪ ﻫﺮﮐس ﻣﺪﺑ&#= 1617;ﺮ ﺍﻟﻬﻰ ﻭ ﻓﺮﺷﺘ&= #65258; ﻫﺪﺍﻳﺖ ﮐﻨﻨﺪ&#= 65257; ﮊﻧﺘﻴﻚ ﺭﻭﺣﻰ &= #65193;ﺍﺭﺩ.ﭼﻪ ﺑﻬﺘﺮ ﺍﺯ ﺍﻳﻦ = ﻫﻤﺰﺍﺩ ﺍﺯ ﻣﺮﺍﺗﺐ ﻓﺮ&= #65207;ﺘﮕﺎﻥ ﺑﺎﻟﺎﺗﺮ ﺑﺎﺷ&#= 65194;.ﺑﺨﺼﻮﺹ ﺩﺭ ﺩﻭﺭﻩ ﺗﺰﮐ&= #65268;ﻪ ﻧﻔس ﺳﺎﻟﻚ'ﻭﺗ&#= 65156;ﻣّﻞ ﻭﺗﻮﺳّﻞ ﺳﻠﻮ= 4400;ﻰ ﺧﻮﺩ'ﮐﻪ ﺗﺮﻙ ﻫ= ﺮ ﺭﻓﺘﺎﺭﻯ ﺩﺭ ﻓ&= #64401;ﺮ ﻭ ﺟﺴﻢ ﺧﻮﺩ ﻣﻴ= ﮑﻨﺪ.ﺍﺯ ﺍﻳﻦ ﺍﻟﻬﺎﻣﺎ&#= 65173; ﻟﺪﻧّﻰ ﻣﻨﺎﺳ= 5168; ﺧﻮﺩ ﺍﺳﺘﻔﺎﺩ&#= 65257; ﻣﻴﮑﻨﺪ.ﺗﻔﮑّ= 5198; ﺍﻧﺴﺎﻥ ﺑﻄﻮﺭ &= #65191;ﻮﺩﺳﺮﺍﻧﻪ'ﻫ= 5252;ﺎﻥ ﺣﺪﻳث ﻧﻔس ﺍﺳ= 5174;.ﮐﻪ ﺍﻧﺴﺎﻥ ﺑﺎﺧﻮ&#= 65193;ﺵ ﺻﺤﺒﺖ ﻣﻴﮑﻨﺪ.&= #64400;ﻪﻧﻮﻋﻰ ﻫﺴﺘﻰ ﻭ ﺑﻴﺨﺒ&= #65198;ﻯ ﺍﺳﺖ ﻭﻭﻗﺖ ﺗﻔ&= #64401;ّﺮ ﺩﺭ ﺍﻣﻮﺭ ﻣثب= 578;ی ﺩﻳﮕﺮ ﺭﺍ ﻧﺪﺍ&= #65197;ﺩ ﭼﻪ ﺭﺳﺪ ﮐﻪ ﺍﻟ= ﻬﺎﻣﺎﺕﺍﻟﻬﻰ ﺍﺯ ﺭﺍﺑﻄﻪﻫﺎ&#= 65263; ﻃﺒﻴﻌﻰ ﺑﮕﻴﺮ&#= 65193;.ﺯﻳﺮﺍ ﻋﻘﺪﻩ ﻫﺎﻯ ﺭﻭ&= #65165;ﻥ ﻭﺳﺮﮔﺮﻣﻰ ﻫﺎ&#= 65263; ﻓﮑﺮﻯ'ﻭ ﻣﺸﮑﻠ&= #65166;ﺕ ﺯﻧﺪﮔﻰ ﻭ ﺧﻄﺮ = ﺯﻭﺍﻝ ثرﻭﺕ ﻭ ﺣﺼﻮﻝ &#= 65235;ﻘﺮﻭﻏﻴﺮﻩ'ﻣA= 166;ﻧﻊ ﺍﺯ ﺩﺭﻳﺎﻓﺖ ﺍ&= #65247;ﻬﺎﻣﺎﺕ ﺍﻟﻬﻰ ﻣﻴﺸﻮﺩ.&= #64400;ﻪ ﻫﻤﻪ ﻣﻮﺟﻮﺩﺍ&#= 65173; ﺩﺍﺭﻧﺪ.ﻭﺑﻘﻮ&#= 65245; ﻗﺮﺁﻥ ﺯﻧﺒﻮﺭ &= #65227;ﺴﻞ ﻧﻴﺰ ﻭﺣﻰ ﺍﻟﻬ&= #65264; ﺩﺍﺭﺩ'ﮐﻪ ﭼﮕﻮ&= #65255;ﻪ ﺧﺎﻧﻪ ﺧﻮﺩﺭﺍ &= #65169;ﺴﺎﺯﺩ.ﻭﭼﮕﻮ= 5255;ﻪ ﺫﺧﻴﺮﻩ ﺳﺎﺯﻯ &= #65153;ﻳﻨﺪﻩ ﺧﻮﺩ'ﻭﺑﺮﺍﻯ ﻟ&= #65166;ﻧﻪ ﺧﻮﺩ ﮐﻨﺪ.ﻭﺧﺪ&= #65165;ﻭﻧﺪ ﺧﻮﺩﺭﺍ ﻣﺘﻌﻬ&#= 65194; ﺣﻔﻆ ﻣﻮﺟﻮﺩﻳ&#= 1617;ﺖ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﺭ&= #65165; ﻣﻴﺪﺍﻧﺪ. ﻭﻏﻴ&= #65198; ﺳﺎﻟﮑﺎﻥ ﻧﻴﺰ &= #65165;ﺯ ﻫﻤﻴﻦ ﺣﻔﻆ ﺍﻟ&= #65260;ﻰ ﺍﺳﺘﻔﺎﺩﻩ ﻣﻴ&#= 64401;ﻨﻨﺪ'ﻭ ﺑﺒﺪﮐﺎﺭﻯ ﺧﻮ&#= 65193; ﺍﺩﺍﻣﻪ ﻣﻴﺪﻫ&#= 65256;ﺪ. ﮐﻪ ﺍﺯ ﻣﺼﺮﻑ ﮐ= ﺮﺍﻣﺎﺕ ﺍﻟﻬﻰ ﺑﺎﻟﻔﻌ&#= 65246; ﺧﻮﺩ ﻏﺎﻓﻞ ﻣﻴ&= #65256;ﻤﺎﻳﺪ. ﻣﺸﺨّﺼﻪ ﺩﻳﮕ= 5198; ﻋﮑس ﺍﻟﻌﻤﻞ ﺩ&#= 65197; ﺑﺮﺍﺑﺮ ﺃثر ﻫ= 5256;ﺮﻯ ﭘس ﺍﺯ ﺗﻮﻗّﻒ &#= 65261;ﺗﻮﺟّﻪﻭ(ﻭﺣʋ= 94;ﺕ ﻳﺎﺑﻰ)ﺍﺳﺖ.ﻭ ﺍ= ﻳﻦ ﮐﺎﺭ ﺗﻤﺎﻡ ﻭﻗ&= #65174; ﺳﺎﻟﮑﺎﻥ ﺩﺭ ﻋ&= #65200;ﻟﺖ ﺳﻠﻮﮐﻰ ﺁﻧﺎﻥ &= #65165;ﺳﺖ. ﺁﻧﮕﺎﻩ ﻗﺪﺭﺕ &= #65165;ﻧﺘﺰﺍﻋﻰ ﺑﻴﺸﺘﺮﻯ ﺩﺭ ﺍ&= #65255;ﺴﺎﻥ ﻫﺴﺖ.ﮐﻪ ﺩﺭ ﺑﺮ= ﺍﺑﺮ ﻳﻚ ﺃثر ﻫﻨﺮﻯ &#= 65227;ﮑس ﺍﻟﻌﻤﻞ ﻧﺸﺎﻥ &= #65251;ﻴﺪﻫﺪ. ﮐﻪ ﻣﺎ ﺍﺯ ﭘﺎﮐ= ﻰ ﺭﻭﺍﻥ ﺳﻠﻮﮐﻰ'&= #65259;ﺮﭼﻪ ﺑﻴﺸﺘﺮ ﻣﻴﮕﻮ&#= 65163;ﻴﻢ.ﮐﻪ ﺩﺭ ﻫﺮ ﻓﮑﺮ ﺧﻮ= ﺩﺁﮔﺎﻩ'ﭼﻪ ﺭﺳﺪ. ﺑﺂﻧﭽﻪ ﺩ= ﺭ ﻧﺎﺧﻮﺩﺁﮔﺎﻩ &#= 65193;ﺳﺖ ﻣﻴﺪﻫﺪ'ﻭﻳﺎ ﺩ&= #65197; ﺟﺴﻢ ﻭﺣﺮﮐﺎﺕ &= #65175;ﻦ ﻭﺩﺭ ﺑﻴﺎﻥ ﻭﮐ&= #65248;ﺎﻡ ﺯﺑﺎﻥﺒﺎﺷﺪ. ﻧ&= #65240;ﺶﺍﻭﻝ ﺭﺍ ﺩﺍﺭﺩ.ﮐﻪﻋ&= #64401;س اﻟﻌﻤﻠﻰ ﺩﺭﺑ= 5198;ﺍﺑﺮ ﻫﺮ ﺃﻣﺮﻯ ﻭﺃث&#= 1585;ﻯ ﻫﻨﺮﻯ'ﻭﺣﺘﻰ ﻫ&= #65198; ﺑﻰ ﻫﻨﺮﻯ ﻧﻘﺶ = ﺩﺭﺟﻪ ﺍﻭﻝ ﺩﺍﺭﺩ.ﺩﺭ = ﺍﻳﻦ ﺗﻤﺮﻳﻦ ﺍﻧﺤﺼ&#= 65166;ﺭﻯ ﺗﻔﮑّﺮ ﺳﺎﻟﻚ'&#= 65193;ﺭ ﻭﺳﻴﻠﻪ ﺍﻟﻬﻰ &= #65191;ﻮﺩ ﻭﺭﺍﻩ ﺍﻟﻬﻰ ﺧ&= #65262;ﻳﺶ'ﺁﻧﮕﺎﻩ ﻣﻮﻧﺎﺩ ﺍﺳﺘﺎ&#= 65175;ﻴﻚ'ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﺸﻐوﻞ ﻏﻴ&#= 65198; ﺧﻮﺩ ﻣﻴﻨﻤﺎﻳ&#= 65194;.ﻭﺧﻮﺩﺭﺍ ﺩﺭ ﺟﺰﻳﺮﻩ ﻭﺟ&= #65260;ﺎﻥ ﻏﻴﺮ ﺟﻬﺎﻥ ﺩﻳ&= #64405;ﺮﺍﻥ ﺩﺭﻣﻴﺂﻭﺭﺩ .ﺑ&= #65192;ﺼﻮﺹ ﻭﻗﺘﻰ ﺩﺭ ﻋﻮﺍ&= #65247;ﻢ ﺍﻟﻬﻰ ﻣﻌﺮﺍﺝ &= #65235;ﮑﺮﻯ ﻭﺍﺳﺮﺍﺭ ﺭﻭﺣ&#= 65264; ﻭ ﺷﻬﻮﺩﻯﺪﺳﺖ &= #65251;ﻴﺪﻫﺪ.<o:p></o:p> ﻧﮑﺘﻪ ﺳ= ;ﻮﻡ ﺍﻳﻨﮑﻪ ﺩﺭ ﺑﺮ&= #65165;ﺑﺮ ﻳﻚ ﭘﺪﻳﺪﻩ ﻫﻨ&= #65198;ﻯ'ﻣﻴﺪﺍﻧﻴﻢ ﮐﻪ ﻣﺎ ﺩﺭ ﺑﺮﺍ= ﺑﺮ ﻳﻚ ﭘﺪﻳﺪﻩ ﻭﺍ&= #65239;ﻌﻰ ﻭﺭﺧﺪﺍﺩﻯ ﺭﻭ&#= 65169;ﺮﻭ ﻫﺴﺘﻴﻢ'ﻭﻧﻪ ﺩ&= #65197; ﺑﺮﺍﺑﺮ ﺣﻘﻴﻘ&#= 65174; ﺁﻥ ﺭﺧﺪﺍﺩ. ﻳﻌ= ﻨﻰ ﺣﻘﺎﻳﻖ ﻫﺮ ﺃﻣ&= #65198;ﻯ ﻧﺎﭘﻴﺪﺍ ﻭ ﻏﻴ&= #65198; ﻧﺎﺳﻮتی هستند.ﭼﻪ ﺁﻧ᥷= 8;ﺍ ﺍﻟﻬﻰ ﺑﺪﺍﻧﻴ&#= 65250;'ﻳﺎ ﺍﺯ ﺟﻬﺎﻥ ﻓﮑﺮ = ﻣﺎﺩﻯ ﮐﻪ ﻓﮑﺮﺍﻧﺴﺎ&#= 65253; ﺳﺎﻟﻚ ﺑﻌﻮﺍﻟ&#= 65250; ﻭﻣﻮﺟﻮﺩﻳّﺘA= 260;ﺎﻯ ﺍﻟﻬﻰ ﺩﺍﺭﺩ.ﭘ&= #1587; ﻫﺮﺍﺣﺴﺎس ﺯﻳ= 5170;ﺎﺋﻰ ﺩﻭﺭ ﺍﺯ ﺣﻘﻴﻘ&= #65174; ﺧﻮﺍﻫﺪ ﺑﻮﺩ ﻭ&= #65199;ﻳﺒﺎﺋﻰ ﻭ ﻫﻨﺮ ﺍﺣﺴﺎس &= #65207;ﺪﻩ ﺩﺭ ﺍﻳﻦ ﺳﻮﮊﻩ = ﺭﻧﮓ ﻇﺎﻫﺮﻯ ﺁﻧﺮﺍ &= #65193;ﺍﺭﺩ.ﮐﻪ ﻣﺎ ﺍﺯ ﺍﻳﻨﮑﻪ = ﻣﺎﺩﻩ ﻣﻮﺟﻮﺩ'ﺳﺎﻳﻪ &= #65197;ﻭﺡ ﻣﻴﮕﻮﺋﻴﻢ. ﺯﻳ&= #65198;ﺍ ﻫﺮ ﻣﻮﺟﻮﺩﻯ ﻭ = ﻫﺮﻫﻤﻪ ﺫﺭﺍﺕﻭﺟﻮﺩ ﺁ&#= 65253; ﺟﺴﻢ ﻣﺎﺩﻯ'ﺧﻮ&= #65193;ﺍﺯﺗﺮﺍﮐﻢ ﻣﻮﺟﻮﺩﺍﺗﻰ ﺩ&#= 65267;ﮕﺮﺍﺳﺖ.ﮐﻪ ﺩﺍﺭﻧﺪ ﺭﻭﺡ ﻭ&= #65197;ﺍﻩﺗﮑﺎﻣﻞ ﺧﻮﺩﺭﺍ ﻃﻰ ﻣﻴ&= #64401;ﻨﻨﺪ ﭼﻪ ﺩﺭﺍﻳﻦ ﺗﻦ = ﻣﺎﺩﻯ ﺑﺎﺷﺪ ﻳﺎ ﻧﺒﺎ&= #65207;ﺪ.ﻭ ﺗﺼﻮﺭ ﻫﺴﺘﻰ ﺑ&= #65194;ﻭﻥ ﺭﻭﺡ' ﻧﻪ ﻓﻘﻂ ﻣ= ;ﻮﺟﻮﺩﺍﺕ ﺑﻮﺟﻮﺩ ﻧﻤﻰ ﺁ&= #65267;ﻨﺪ'ﮐﻪ ﺣﺘﻰ ﺧﻮﺩ ﻫﺴﺘ&= #65264; ﻧﻴﺰ ﻭﺟﻮﺩ ﻧﺪ&= #65165;ﺭﺩ. ﻭﺍﮔﺮ ﻫﺴﺘﻰ ﺭ&= #65165; ﺧﻠﺄ ﻭ ﻓﻀﺎﻯ ﺧ= ﺎﻟﻰ ﺑﺪﺍﻧﻴﻢ'ﻳﻌﻨ&#= 65264; ﻓﻀﺎﺋﻰ ﻭﺟﻮﺩ &= #65255;ﺪﺍﺭﺩ.ﻭﺍﻳﻦ ﺗﺼﻮﺭﺍﻧﺴﺎﻥ &#= 65165;ﺳﺖ'ﮐﻪ ﺍﮔﺮ ﺍﺷﻴﺎﺋﻰ &= #65255;ﺒﻮﺩﻩ ﺑﺎﺷﻨﺪ'ﺧﻠﺄ ﺧ&= #65166;ﻟﻰ ﻭﺟﻮﺩ ﺩﺍﺭﺩ.ﮐ&= #65258; ﺍﻳﻦ ﻳﻚ ﺃﻣﺮ ﺍ= ﻧﺘﺰﺍﻋﻰ ﻭ ﺑﺎﻃﻞ ﺫﻫﻦ ﺍ= ﻧﺴﺎﻥ ﺍﺳﺖ.ﺯﻳﺮﺍ ﻭﻗ&= #65176;ﻰ ﺣﺘﻰ ﺧﻮﺩﺵ ﺑﻔ&= #65198;ﺽ ﻭﺟﻮﺩ ﻧﺪﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ'ﺍﻳﻦ ﺍﻧ&= #65176;ﺰﺍﻉ ﺫﻫﻨﻰ ﺍﺯ ﻭﺟﻮ&= #65193; ﻳﺎ ﻋﺪﻡ ﻭ ﺧﻠﺄ= ﻣﻄﺮﺡ ﻧﻴﺴﺖ .<o:p></o:p> ﻧﮑﺘﻪ ﭼ= ;ﻬﺎﺭﻡ ﺍﻳﻨﮑﻪ ﻫﺪﻑ ﺍ&= #65199; ﻣﻌﺮﻓﺖ(ﺣﺪس ﻭ &= #65193;ﺭﻙ ﺑﺎﻃﻨﻰ)ﭼﻪ ﺍﺯ = ﻫﻨﺮ ﻭﻳﺎ ﺍﺯﻣﺮﺍﺗ&#= 65168; ﺍﻟﻬﻰ ﺑﺮﺍﻯ ﺳ&= #65166;ﻟﮑﺎﻥ ﮐﻪ ﻣﻨﺠﺮ ﺑﺮﻭ&= #65205; ﺟﻤﺎﻟﻰ ﻭ ﺭﻓﺘ&= #65166;ﺭ ﺯﻳﺒﺎ ﻭﺫﻭﻕ ﺯ&= #65267;ﺒﺎﺋﻰ ﻳﺎﻓﺘﻥﻤﻴﺸﻮ= 5193;.ﻭ ﺑﺮﺍﻯ ﺍﺳﺘﺪﻟ&#= 65166;ﻝ ﻭﺑﺤث ﻋﻠﻤﻰ'ﺟ&#= 65166;ﺋﻰ ﺑﺮﺍﻯ ﺍﻳﻦ ﺗﺬ&= #65261;ﻕ ﺍﺯ ﻫﺮ ﺃثر ﻫﻨ&#= 65198;ﻯ ﺯﻳﺒﺎ ﻳﺎ ﻏﻴﺮ = ﺯﻳﺒﺎ ﻧﻴﺴﺖ.ﮐﻪ ﻫﺮﭼ&= #65268;ﺰﻯ ﺯﻳﺒﺎﺋﻰ ﺧﺎﺹ &= #65191;ﻮﺩﺭﺍ ﺩﺍﺭﺩ.ﮐﻪ ﻣﺎ ﺯ= ﻳﺒﺎ ﻧﻤﻰ ﺧﻮﺍﻧﻴﻢ .= ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻋﻤﻠ&#= 65166; ﺑﺎ ﺳﺮﮔﺮﻣﻰ ﻫ&= #65166;ﻯ ﺟﻬﺎﻧﻰ'ﻭ ﻟﺬﺕ = ﺟﺴﻤﻰ ﻭﺟﻨﺴﻰ'ﻓﺮﺻﺖ &= #65193;ﺭﻳﺎﻓﺖ ﺣﺪس ﺍﻟﻬﻰ ﺭﺍ &= #65255;ﺪﺍﺭﺩ.ﮐﻪ ﺣﺘﻰ ﺍﺳﺘﺪﻟﺎ&#= 65247;ﺎﺕ ﻋﻘﻠﻰ ﻭ ﻓﻠﺴﻔ&= #65264;'ﻭ ﺑﺤثهاﻯ ﻣﻨﻄʌ= 40;ﻰ ﺭﺍ ﻧﺪﺍﺭﺩ.ﻭ ﺗ= ﺄﻳﻴﺪ ﻳﺎ ﺭﺩ ﻫﺮ ﻣﻮﺿ= ﻮﻋﻰ ﺩﺭ ﺍﻧﺴﺎﻥ ﻋﺎ&= #65193;ﻯ'ﻣﻨﺤﺼﺮﺍ ﮐﺸﺶ ﻭﻭﺿﻊﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ ﺍﻭ ﺍﺳﺖ'= ﮐﻪ ﺳﻤﭙﺎﺗﻰ ﺍﻣﻮ&#= 65197;ﻯ ﺭﺍ ﺩﺍﺭﺩ'ﻭ ﻳﺎ= ﻧﻔﺮﺕ ﮐﻪ ﻗﺒﻞ ﺍﺯ ﻫﺮ= ﺍﺳﺘﺪﻟﺎﻟﻰ'ﺟ&= #65166;ﺋﻰ ﺑﺮﺍﻯ ﺗﻔﮑّﺮ &#= 65193;ﺭ ﺩﻟﺎﺋﻞ ﻧﻤﻰ ﮔ&= #65196;ﺍﺭﺩ.<o:p></o:p> ﻭ ﭘﻨﺠﻢ= ;(ﻃﺒﻊ ﻋﺎﻃﻔﻰ ﻭﻭﺟﺪ&#= 65165;ﻧﻰ)ﺍﻧﺴﺎﻥ ﮐﻪ ﻋﮑس ﺍﻟﻌﻤ&#= 65246; ﺟﻤﺎﻟﻰ ﻳﻚ ﻣﻌ&= #65198;ﻓﺖ ﺫﺍﺗﻰ ﻭ ﺳﻤﭙﺎ&= #65175;ﻰ ﺩﺭﻭﻧﻰ ﺑﺘﻨﻬ&#= 65166;ﺋﻰ ﻧﻴﺴﺖ.ﻭﻭﺍﺑﺴ&#= 65176;ﻪ ﺑﻤﻮﺿﻮﻉ ﻣﻮﺭ&#= 65193; ﻫﻨﺮﻯ ﺍﺳﺖ.ﻭ ﺩ= ﺭﺟﻪ ﻗﺪﺭﺕ ﺗﺼﻮﺭ'ﻭ = ﺣﺘﻰ ﻗﺼﻮﺭ ﻭﮐﻤﺒﻮ&#= 65193; ﻫﺎﻯ ﻋﻘﻠﻰ ﻣﻴ&= #65170;ﺎﺷﺪ.ﺯﻳﺮﺍ ﻣﻌﺮﻓﺖ ﻫﺎﻯ ﻋ&= #65166;ﺩﻯ ﻭ ﻋﻠﻤﻰ ﺭﺍ ﺍﺯ= ﺍﺩﺭﺍﻙ ﺣﺴّﻰ'ﮐﻪ ﺩﺭ ﻫ&= #65252;ﻪ ﻫﺴﺖ'ﻭ ﻓﻬﻢ ﺑﺪ= ﺭﺟﺎﺗﻰ ﻣﻴﺴّﺮ ﺍﺳﺖ.ﻭ&#= 65247;ﻰ ﻣﻌﺮﻓﺖ ﺑﺎﻃﻨ&#= 65264; ﭼﻮﻥ ﺍﺣﺴﺎﺵ ﺯ&= #65267;ﺒﺎﺋﻰ ﻭ ﻟﺬﺕ ﺯﻳﺒﺎﺋ&= #65264;'ﻭﻧﻴﺰ ﻟﺬﺗﻬﺎﻯ ﻣﻌﻨ&#= 65262;ﻯ ﻭ ﻣﻴﻨﻮﻯ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ' ﺭﺑﻄﻰ ﺑ= ﻨﻘﺶ ﻣﺎﺩﻩ ﺧﺎﺭﺟﻰ &= #65255;ﺪﺍﺭﺩ. ﻣﻨﻈﻮﺭ ﺍﺯ(ﻃﺒ&= #65226;) ﻋﺎﻃﻔﻰ ﻭﻭﺟﺪ&#= 65165;ﻧﻰ ﻭﺿﻌﻴّﺖ ﺩﺭﺟ= 5258; ﭘﺎﮐﻰ ﺭﻭﺍﻥ ﺍ&= #65199; ﻋﻘﺪﻩ ﻫﺎ ﺍﺳﺖ = ﮐﻪ ﻣﻨﺤﺼﺮﺍ ﺳﺎﻟ&#= 64401;ﺎﻥ ﻭﻟﺎﻳﺘﻬﺎﻯ ﺷ&#= 65208;ﮕﺎﻧﻪ ﻧﻮﻉ ﺑﺸﺮﻯﺩﺍ&#= 65197;ﻧﺪ.ﮐﻪ ﻫﻤﺎﻥ ﺭﺍﻩ ﺍﻟ&= #65260;ﻰ ﺁﻧﻬﺎ ﺍﺳﺖ.ﮐﻪ = ﻣﻨﺠﺮ ﺑﺪﺭﻳﺎﻓﺘﻬﺎ= 5261; ﺩﺍﺩﻩ ﻫﺎﻯ ﺍﻟ&= #65260;ﺎﻣﻰ ﻭ ﻟﺪﻧّﻰ ﻣﻴﮕ&#= 65198;ﺩﺩ.ﺩﺭﻙ ﺩﺭﺳﺖ ﺯﻳﺒﺎﺋ&#= 65264; ﻭ ﻫﻨﺮﺷﻨﺎﺳﻰ &= #65261;ﺍﻗﻌﻰ'ﻧﺘﻴﺠ= 5258; ﺗﺄﻣّﻞ ﻭﺟﺪﺍ= 5253; ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ'&= #65169;ﻬﺮ ﺩﺭﺟﻪ ﮐﻤﺎﻟﻰ &= #65251;ﻴﺒﺎﺷﺪ.ﮐﻪ ﺍﻧﺴﺎﻥ ﺭﺍ ﻣﻴ&= #65176;ﻮﺍﻧﺪ'ﺑﺤﺎﻟ= 5174; ﺧﺎﻟﺺ ﺍﺯ ﻫﺸﻴ&= #65166;ﺭﻯ ﻭﺑﻴﺪﺍﺭﻯ ﻭ ﺷ&= #65228;ﻮﺭ'ﻭﺣﺘﻰ ﺍﺣﺴﺎس ﺩﺭﺳﺖ &#= 65169;ﺒﺮﺩ.ﻟﺬﺍ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65169;ﺨﺼﻮﺹ ﻣﺬﻫﺒﻰ ﻫﺎﻯ ﻗ&= #65208;ﺮﻯ'ﮐﻪ ﺗﺼﻮﺭ ﺗﻘﺮﺏ ﺑ&= #65192;ﺪﺍ ﺭﺍ ﺩﺍﺭﻧﺪ'ﻋﻤ&= #65248;ﺎ ﺩﻭﺭ ﺍﺯ ﺧﺪﺍ ﭘ= ﻴﺶ ﻣﻴﺮﻭﻧﺪ.ﻭ ﺑﻘ&= #65262;ﻝ ﺷﺎﻋﺮﻯ ﺑﺴﻮﻯ &= #64400;ﻌﺒﻪ ﻫﻢ ﮐﻪ ﺑﺮﻭﻧﺪ'= ﺳﺮ ﺍﺯ ﺗﺮﮐﺴﺘﺎﻥ &= #65261;ﺗﺮﻙ ﺧﺪﺍ ﺩﺭﻣﻴﺂﻭ&#= 65197;ﻧﺪﮐﻪ ﻣﺸﺮﻙ ﻫﻢ ﻫﺴﺘ&= #65256;ﺪ.ﻭﺁﺧﻮﺯﻧﺪ ﭘﺮﺳﺖ ﻭ ﺧﺪﺍﻭ&= #65255;ﺪ ﺍﺯ ﺭﻭﺯﻯ ﮐﻪ ﮐ= ﻌﺒﻪ ﺭﺍ ﺳﺎﺧﺖ'ﻫﺮﮔ&= #65200; ﺩﺭ ﺁﻥ ﻭﺍﺭﺩﻧ&= #65208;ﺪ.ﮐﻪ ﺩﺭﺩﻝ ﻫﺮ ﺳﺎﻟ&= #65242; ﻭﮐﺎﻣﻠﻰ ﮔﻮﺷ&#= 65258; ﮔﺮﻓﺘﻪ ﺍﺳﺖ ﻭ&= #65187;ﺎﺿﺮ ﻣﻴﺒﺎﺷﺪ.ﮐﻪ ﺣ&= #1580;ّ أﮐﺒﺮ ﺗﺠﻠّﻰ = 5197;ﻭﺡ القُدُس ﺑﺎﻳ&= #65194; ﮐﺮﺩ'ﻭﺑﻌﺪ ﺍﺯ = ﭘﻨﺞ ﺣجّ عمرﻩ'ﮐﻪ ʌ= 59;ﺮﻳﻚ ﺑﻌﻤﺮ ﺻﺪﺳﺎﻟ&#= 65258; ﺑﺸﺮﻯﻣﻴﺃﺭﺯ= 5193;. ﭼﻮﻥ ﺍﻳﻨﺎﻥ ﺣ&= #65184;ﮑﻌﺒﻪ ﻭﻋﺒﺎﺩﺍﺕ ﺧﻮ&#= 65193;ﺭﺍ ﺑﺪﻭﻥ ﻭﺳﻴﻠﻪ &= #65165;ﻟﻬﻰ ﻣﻴﮑﻨﻨﺪ'ﮐﻪ ﺑ&= #65240;ﻮﻝ ﭘﻴﺎﻣﺒﺮ ﺩﻋﺎ&#= 65267;ﺸﺎﻥ ﺑﺼﻮﺭﺗﺸﺎﻥ ﮐ&#= 65262;ﺑﻴﺪﻩ ﻣﻴﺸﻮﺩ ﭼﻮﻥ ﺷ&= #65198;ﻙ ﻣﻴﮑﻨﻨﺪ'ﻭﺷﺮ&#= 65267;ﻚ ﺧﺪﺍ ﻭﻭﻟﺎﻳﺖ &= #65191;ﺪﺍﺭﺍ ﺍﻃﺎﻋﺖ ﻣﻴﻨﻤ&#= 65166;ﻳﻨﺪ.<o:p></o:p> ﻭ ﺑﺎ᥼= 7;ﺄﺧﺮﻩ ﺩﺭ ﺑﺎﺭﻩ ﻣﺸﺨ&= #1617;ﺼﺎﺕ ﺫﻭﻕ ﻭ ﻗﺪﺭﺕ ﺷ= ﻨﺎﺧﺖ ﺯﻳﺒﺎﺋﻰ ﻭ ﻫﻨ&= #65198; ﻭﺑﺮﺭﺳﻰ ﻭﺟﺪ&#= 65165;ﻧﻰ ﻭﺗﻌﺎﻃﻒ ﺳﻤﺒ&#= 65262;ﻟﻴﻚ ﻭ ﺻﺎﺩﻗﺎﻧﻪ ﺍ&= #65203;ﺖ'ﮐﻪ ﺑﺮﺍﻯ ﺻﺪﻭﺭ ﻳ&= #65242; ﺣﮑﻢ ﺯﻳﺒﺎﺋﻰ &= #65169;ﺎﻳﺪ ﺩﺍﺷﺖ.ﮐﻪ ﺧﻮﺩ&= #65197;ﺍ ﺿﻤﻦ ﻣﻮﺿﻮﻉ ﺃ&= #1579;ر ﻫﻨﺮﻯ ﺑﮕﺬﺍﺭ&#= 65267;ﻢ.ﻭ ﻳﻚ ﺗﻘﻠﻴﺪ ﺑﺎ&= #65219;ﻨﻰ ﺍﺯ ﺃﻣﺮ ﺯﻳﺒﺎ = ﮐﺮﺩﻩ ﺍﻳﻢ.ﻭﺧﻮﺩﺭﺍ &= #65207;ﺮﻳﻚ ﻫﻨﺮﻣﻨﺪ ﻣﻴﻴ&#= 65166;ﺑﻴﻢ. ﺁﻧﮕﺎﻩ ﺳﺘﺎﻳ&#= 65206; ﺑﺪﺭﺳﺘﻰ ﺷﺪﻩ &= #65165;ﺳﺖ. ﮐﻪ ﺷﺨﺺ ﺳﺘﺎﻳ&= #65206; ﮐﻨﻨﺪﻩ ﺧﻮﺩﺭ&#= 65165; ﮔﻮﺋﻰ ﻣﺴؤﻝ ﮐ&#= 65248;ﺎﻡ ﻭﺣﮑﻢ ﺯﻳﺒﺎﺋ&#= 65264; ﺧﻮﺩﺭﺍ ﺩﺍﺭﺩ. = ﻭ ﺩﺭ ﻧﻬﺎﻳﺖ ﺑﺎ&= #65267;ﺪ ﺍﺿﺎﻓﻪ ﮐﺮﺩ' ﮐ= ﻪ ﻋﺸﻖ ﺯﻧﺪﮔﻰ<sp= an dir=3DLTR> </spa= n>ﺑﺮﺍﻯ ﻟﺬﺕ A= 183;ﺴﻤﻰ'ﺩﺭ ﺑﺮﺍﺑﺮ ﻟﺬﺕ ﻣ&= #65228;ﻨﻮﻯ ﺫﻫﻨﻰ ﻭ ﻋﻘﻠﻰ = ﺑﺎﻃﻞ ﺍﺳﺖ.ﮔﻮﺋﻰ ﺍﻧ&= #65204;ﺎﻥ ﺣﻴﻮﺍﻧﻰ ﺍﺳﺖ'&= #64400;ﻪ ﻋﻤﺮ ﺧﻮﺩﺭﺍ ﺩ&= #65197; ﻣﺮﺗﻊ ﺳﺮﺳﺒﺰ &= #65183;ﻬﺎﻥ ﺑﺒﺎﻃﻞ ﻣﻴﮕﺬ&#= 65197;ﺍﻧﺪ'ﻭ ﻧﺸﺨﻮﺍﺭ ﺩﺍﺋ&#= 65250; ﺁﻧﭽﻪ ﺍﺯ ﮐﻮﺩ&= #64400;ﻰ ﻭ ﺩﻳﮕﺮﺍﻥ ﺁﻣ&= #65262;ﺧﺘﻪ ﺍﺳﺖﻣﻴﻨﻤﺎﻳ= 5194;.ﺍﻣﺎ ﻟﺬﺕﻭ ﺗﺬﻭﻕ ﻣ&= #65228;ﻨﻮﻯ'ﻇﺎﻫﺮﺍ ﻋﻠﻤﻰ ﻭﺍﺻﻮﻟ&#= 65264; ﺍﺳﺖ' ﺑﺎﻳﺪ ﺑﺪ= ﺍﻳﺮﻩ ﻟﺬﺕ ﻣﻴﻨﻮﻯ ﺭ&= #65203;ﻴﺪﻩﻭﺍﺯ ﺍﻣﻮﺭ ﺍﻟﻬﻰ ﻭ&= #65251;ﺮﺍﺗﺐ ﺷﻬﻮﺩﻯ ﺳﺎﻟﮑ&#= 65166;ﻥ ﻭ ﺷﺎﻫﺪﺍﻥ ﻣﺮ&= #65165;ﺗﺐ ﺷﻬﻮﺩﻯ ﮐﺎﻣﻠ&#= 65166;ﻥ ﺍﻟﻬﻰ'ﻭﺍﺻﻞ ﺑ&= #65256;ﻬﺎﻳﺖ ﺳﻠﻮﻙ ﻭ ﺷﻬﻮﺩ = ﻋﺮﺷﻰ ﺧﻮﺩ'ﺍﻳﻦ ﻟﺬﺕ = ﻣﻴﻨﻮﻯ ﺭﺍ ﭘﺮﺳﻴﺪ.ﻭ ﺩ= ﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺧﻮﺩ'ﺩﺭ ﻓﮑﺮ ﻭ= ﺑﻴﺎﻥ ﻭﮐﻠﺎﻡ'ﻭﺣﺘﻰ &= #65193;ﺭ ﺭﻓﺘﺎﺭ ﻭ ﺍﺧﻠ&= #65166;ﻕ ﻭ ﺍﺣﻮﺍﻝ ﻧﻴﮑ&= #65262;ﺋﻰ ﮐﻪ ﺩﺍﺭﻧﺪ'ﻫﺮ = ﻟﺤﻈﻪ ﺩﺭ ﺣﺎﻝ ﻫﻨﺮﻧ&= #65252;ﺎﺋﻰ ﻭ ﻧﺸﺎﻥ ﺩﺍﺩﻥ = ﺁثاﺭ ﺯﻳﺒﺎﺋﻰ ﻭﺍﻗ&#= 65228;ﻰ ﻣﻴﺒﺎﺷﻨﺪ. ﻭ ﺑ= ﻬﺘﺮ ﺍﻳﻨﮑﻪ ﺩﺭ ﮐﺎ&= #65251;ﻠﺎﻥ ﺍﻟﻬﻰ'ﺩﺭ ﺍﻭﺝ = ﻟﺬﺗﻬﺎﻯ ﻣﻴﻨﻮﻯ ﺧﻮﺩ ﺟ&= #65256;ﺒﻪ ﺳﻮﺯ ﻭﮔﺪﺍﺯ ﺧ&= #65262;ﺩ'ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻮﻋﺪ&#= 65257; ﻫﺎﻯ ﺍﻟﻬﻰ ﻭ ﻧ= ﺠﺎﺕ ﺍﺯ ﺯﻧﺪﮔﻰ ﻧﻮ&= #65225; ﺑﺸﺮﻯ ﺭﺍ ﺩﺍﺭ&= #65255;ﺪ ﻭ ﻟﺬﺕ ﻣﻴﻨﻮﻯ = ﻭ ﻣﻌﻨﻮﻯ ﺁﻧﺎﻥ' = ﻫﻤﺮﺍﻩ ﺑﺎ ﺳﻮﺯ ﻭﮔﺪﺍ&= #65199; ﻓﺮﺍﻕ ﻳﺎﺭ ﺧﻮ&= #65193; ﻣﻴﺒﺎﺷﺪ <o:p></o:p> = ﺑﺤث ﻫﻨ= ﺮ ﺭﺍ ﺭﻫﺎ ﻣﻴﮑﻨ&= #65250;'ﺑﺎ </spa= n>ﺍﻋﺘﺮﺍﻑ ﺑʋ= 66;ﻳﻨﮑﻪ'ﺧﻮﺩ ﺍﺯ ﺍﺻﻮﻝ ﻫﻨﺮ&= #65259;ﺎﻯ ﻣﺎﺩﻯ ﻧﻴﺰ ﺑﻴ&= #65206; ﺁﻧﭽﻪ ﻫﺮﮐس ﻣ&#= 65268;ﺪﺍﻧﺪ'ﻣﻦ ﺩﺭ ﺍﺧﺘﻴﺎﺭ ﻧ&= #65194;ﺍﺭﻡ.ﻭ ﻟﺬﺍ ﺍﺳﺘﻨﺎﺩ &= #65169;ﮕﻔﺘﻪﻫﻨﺮﻣA= 256;ﺪﺍﻥ ﺳﺮﺷﻨﺎﺵ ﻧﻮﻉ &= #65169;ﺸﺮﻯ'ﻭ ﻓﻠﺎﺳﻔﻪ ﺯﻳﺒ&#= 65166;ﺋﻰ ﮐﺮﺩﻡ.ﮐﻪ ﻫﻨﺮ = ﺷﻨﺎس ﻫﻢ ﻫﺴﺘﻨﺪ. ﺁﻧ= ﮕﺎﻩ ﺍﺣﺴﺎس ﺧﻮﺩﺭ= 5165; ﻧﻴﺰ ﺑﻴﺎﻥ ﮐﺮ&= #65193;ﻩﺍﻡ.ﺑﺎﻣﻴﺪ ﺍﻳﻨﮑﻪ ﺍﺯ ﺩﺭ&= #65267;ﺎﻓﺘﻬﺎﻯ ﺳﻠﻮﮐﻰ ﺧﻮﺩ ﻭ = ﺭﺍﻩﺍﻟﻬﻰ ﺧﻮﻳﺶ'ﮐﻪ ﺗﺎ ﺷ= ﻬﻮﺩ ﻋﺮﺵ ﺭﺣﻤﺎﻥ ﻧ&= #65268;ﺰ ﺗﻮﻓﻴﻖ ﺩﺍﺷﺘ&#= 65258;ﺍﻡ'ﻭ ﻫﻔﺖ ﺷﻬﻮﺩ ﻗﻮ&= #1587; ﺻﻌﻮﺩ ﻭﻧﺰﻭل &#= 65262;ﺑﺎﺯﮔﺸﺖ.ﻟﺬA= 165;ﻫﺮﭼﻪ ﺩﻝ ﺗﻨﮕﻢ ﺧﻮﺍ&= #65203;ﺖ ﮔﻔﺘﻪﺍﻡ.ﻭ ﺍﻣ&= #65268;ﺪ ﻣﻥ اﺯ ﺧﻮﺍﻧﻨ&#= 65194;ﻩ ﺍﮔﺮ ﺣﻮﺻﻠﻪ ﻣ&= #65220;ﺎﻟﻌﻪ ﺗﺎ ﺍﻳﻦ ﻗﺴﻤﺖ = ﭘﺎﻳﺎﻧﻰ ﺭﺍ ﺩﺍﺷﺖ'ﺗﻨﻬ&= #65166; ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺍ= ﮐﺘﻔﺎ ﺑﺸﻨﻴﺪﻥ ﻭﺧﻮ&#= 65165;ﻧﺪﻥ ﻭ ﺗﻤﺎﺷﺎﻯ ﻫﻨ&= #65198;ﻫﺎ ﻧﮑﻨﺪ'ﻭ ﺑﺎ ﻭﺿ= ﻊ ﻓﻌﻠﻰ ﮊﻧﺘﻴﻚ &= #65197;ﻭﺣﻰ ﻭ ﺭﻭﺍﻥ ﺍﻣّﺎ&#= 65197;ﻩ ﺗﺰﮐﻴﻪ ﻧﺸﺪﻩ &= #65191;ﻮﺩ ﻧﻤﺎﻳﻨﺪ.ﮐﻪ ﻏ&= #65268;ﺮ ﺳﺎﻟﮑﺎﻥ ﺑﻬﺮ &= #65255;ﺤﻮﻯ ﺗﺮﺑﻴﺖ ﻭﺗﻤﺮ&#= 65267;ﻨﺎﺕ ﻭ ﻋﺒﺎﺩﺍﺗﻰ ﺩ&= #65165;ﺭﺩ. ﻭلی ﺨﻠﺎﺻﻰ ﺍ= 5199; ﺁثاﺭ ﻋﻘﺪﻩ ﻫ= 5166;ﻯ ﺭﻭﺍﻧﻰ ﻧﺪﺍﺭ&#= 65193;. ﮐﻪ ﻫﺮﮐﺴﻰ ﺩﺍ&= #65197;ﺩ . ﻭﺗﻨﻬﺎ ﺧﺪﺍﻭ= ﻧﺪ ﻣﻄﻠﻖ ﺍﻟﻠﻪ ﺃ&= #65259;ﻮﺭﻣﺰﺩﺍ ﺍﺳﺖ' ﮐﻪ ﻣﻄﻠﻘ= ﺎ ﺭﻭﺣﻰ ﭘﺎﻙ ﺩﺍ&= #65197;ﺩ.ﭘس ﺗﻮﻟﺪﺍﺗﻰ ﻫﻢ &= #65169;ﺠﻬﺎﻥ ﻧﺪﺍﺭﺩ.ﻭﺩﻳﮕ&#= 65198;ﺍﻥ ﺑﺮﺍﻯ ﻫﻤﻴﻦ ﺑ&= #65240;ﺎﻳﺎﻯ ﭘﺎﻳﺎﻥ ﻧﺎﭘﺬ&#= 65267;ﺮ ﻋﻘﺪﻩ ﻫﺎ ﻭﮐﻤ&= #65170;ﻮﺩﻫﺎ ﻭﻧﺎﺭﺳﺎﺋﻰ ﺍ&#= 65203;ﺖ'ﮐﻪ ﺑﺎﻳﺪ ﻣﺪﺍﻡ ﺑ&= #65184;ﻬﺎﻥ ﻣﺘﻮﻟﺪ ﺩﺭ ﺍﻧ&= #65262;ﺍﻉ ﺑﺸﻮﻧﺪ. ﻭ ﺳﺮﻧ= ﻮﺷﺘﻬﺎﻯ ﺩﺭﺩﻧﺎﻙ ﻫﺮ ﻧ&= #65262;ﻋﻰ ﺭﺍ ﺑﺒﻴﻨﻨﺪ.ﻭ = ﺑﻘﻮﻝ ﺍﺑﻦ ﻋﺮﺑﻰ ﻋﺎ&= #65197;ﻑ'ﻭﻳﺎ ﺣﺴﻴﻦ ﺣﻠّﺎﺝ &#= 64400;ﻪ ﻣﻴﮕﻮﻳﺪ'(ﻭﺟﻮ&= #65193;ﻙ ﺫﻧﺒﻚ) ﺍﻳﻨﮑﻪ = ﺍﻳﻨﻚ ﻣﻮﺟﻮﺩ ﺩﺭ ﺟﻬ&= #65166;ﻥ ﻫﺴﺘﻰ' ﺑﺨﺎﻃﺮ = ﮔﻨﺎﻫﺎﻥ ﻭ ﻣﻌﺎﻳﺐ ﻭ ﮐﻤ= ﺒﻮﺩﻫﺎ ﻭ ﺍﻧﺤﺮﺍﻓﺎﺕ &= #65261; ﺩﻳﮕﺮ ﻧﻴﺎﺯﻣ&#= 65256;ﺪﻯ ﻫﺎﻯ ﻧﺠﺎﺕ ﺭﻭ&= #65185; ﺍﺯ ﻧﻮﻉ ﺑﺸﺮﻯ = ﻣﻴﺒﺎﺷﺪ. ﻭ ﺧﺪﺍﻭﻧﺪ ﻧﻴ&= #65200; ﺍﺯ ﺳﺎﻟﮑﺎﻥ ﺟ&= #65194;ﻯ ﻭ ﺻﺎﺩﻕ'ﺑﺎ ﮐﻤ= ﺘﺮ ﺍﺯ ﺩﻩ ﺩﺭﺻﺪ ﺗ= ﺰﮐﻴﻪ ﻧﻔس ﺍﻭﺭﺍ ﺩﺭ&#= 65207;ﺮﻁ ﮐﺎﻓﻰ ﻣﻨﺎﺳﺐ &= #65169;ﺮﺍﻯ ﻫﺮ ﺗﻮﻓﻴﻖ ﻣﺮ&= #65187;ﻠﻪﺍﻯ ﻣﻴﺪﺍﻧﺪ.ﮐﻪ ﺑ&= #65240;ﻮﻝ ﭘﻴﺎﻣﺒﺮ. ﺧﺪﺍ&= #65261;ﻧﺪ ﻣﻴﮕﻮﻳﺪ'ﺑﺎ ﻫ&= #65198; ﻗﺪﻡ ﺳﺎﻟﻚ ﻣﻦ = ﺩﻩ ﻗﺪﻡ ﺟﻠﻮ ﺗﺮ ﻣ= ﻴﺂﻳﻢ.ﻭﭼﻮﻥ ﺑﮑﻤﺎﻝ ﺧﻮﺩ ﺭ&= #65203;ﻴﺪ'ﺑﺎ ﻫﺮ ﻗﺪﻡ ﭘﻴﺸﺮ&= #65235;ﺖ ﺍﻭ'ﺩﻩ ﻗﺪﻡ ﻋﻘ= ﺐ ﻣﻴﺮﻭﻡ.ﺗﺎ ﺗﺼ&= #65262;ّﺭ ﺭﺳﻴﺪﻥ ﺑﺨﺪﺍ&#= 65261;ﻧﺪ ﺍﻟﻠﻪ'ﻣﮕﺮ ﺩﺭ = ﺃﺑﺪﻳّﺖ ﻣﻄﻠﻖ ﺭﺍ ﻧﻨﻤ&= #65166;ﻳﺪ. ﻭﺑﺎﻟﺄﺧﺮﻩ ﺍ&#= 65199; ﺧﻮﺍﻧﻨﺪﻩ ﮔﺮ&#= 65165;ﻣﻰ ﺧﻮﺩﻡ ﺩﺭﺧﻮﺍ&#= 65203;ﺖ ﺩﺍﺭﻡ ﺍﮔﺮ ﺧﻮ&= #65193; ﻧﻴﺰ ﻃﺎﻟﺐ ﻟﻘ&= #65166;ﻯ ﺍﻟﻬﻰ ﻭﺯﻳﺒﺎ&#= 65163;ﻰ ﻫﺎﻯ ﻏﻴﺮ ﻗﺎﺑ&= #65246; ﺗﻮﺻﻴﻒ ﻋﻮﺍﻟ&#= 65250; ﺍﻟﻬﻰ ﻭﺁﻳﻨﺪ&#= 65257;ﻫﺎﻯ ﻧﻴﺎﻣﺪﻩﺑﻮﺩ= 5257; ﺑﺎﺷﻨﺪ' ﺗﻨﻬﺎ = ﺍﺯ ﺧﺪﺍﻭﻧﺪ ﺑﺨﻮ&#= 65165;ﻫﻨﺪ'ﮐﻪ ﭘﻴﺮﺍﻟﻬﻰ ﻣﻨ&#= 65166;ﺳﺐﺧﻮﺩ ﺭﺍ ﺩﺭ ﺭؤﻳﺎ ﺑ&= #65262;ﻯ ﻣﻌﺮﻓﻰ ﻧﻤﺎﻳ&#= 65194;. ﺣﺘﻰ ﺍﮔﺮ ﺍﻳﻦ = ﻣﻌﺮﻓﻰ ﺳﺎﻟﻬﺎ ﺑﺪﺭﺍ&#= 65199;ﺍ ﺑﮑﺸﺪ' ﺁﻧﺮﺍ ﺭ= ﻫﺎ ﻧﮑﻨﺪ ﮐﻪ ﺧﻮﺩ = ﻋﻴﻦ ﻋﺒﺎﺩﺕ ﻭ ﺣﺼﻮ&= #65245; ﺗﺰﮐﻴﻪ ﺭﻭﺍﻥ &= #65251;ﻴﺒﺎﺷﺪ.ﻭ ﺍﻳﻦ ﺩﻭﺭﻩ ﺗﺎ&= #65207;ﻨﺎﺧﺖ ﻭﻟﻰّ ﺍﻟﻬﻰ ﺣ&#= 65204;ﻴﻨﻰ ﺧﻮﺩ'ﻫﻤﺎﻥ ﻣﺮ&= #65165;ﺳﻢ ﻋﺰﺍﺩﺍﺭﻯ ﻫﺎ&#= 65263; ﺣﺴﻴﻨﻰ ﻭﺷﺎﻡ &= #65231;ﺮﻳﺒﺎﻥ'ﻭ ﺍﺷﻚ ﺭﻳﺰﻯ ﺑﺮ&= #65165;ﻯ ﭼﻨﻴﻦ ﺣﺴﻴﻨﻰ &= #65199;ﻧﺪﻩ ﻣﻴﺒﺎﺷﺪ' ﺗﺎ ﺧ= ﻮﺩ ﺳﺎﻟﻚ ﻧﻴﺰ ﭼﻮ&= #65253; ﺣﺴﻴﻦ' ﻫﻤﺎﻥ ﻣ= ﺸﮑﻠﺎﺕ ﻭﺑﻠﺎﻳﺎﻯ ﺳﻠ&#= 65262;ﮐﻰ ﺭﺍ ﺩﺍﺷﺘﻪ ﺑﺎ&= #65207;ﺪ. ﮐﻪ ﺑﺮﺍﻯ ﺩﻳﺪ&= #65165;ﺭ ﺍﻭ' ﻣﺴﺘﻌﺪﺍﻥ = ﺩﻳﮕﺮﻯ ﻧﻴﺰ ﺍﺷﻚ ﺑﺮﺍ&= #65263; ﺩﻳﺪﺍﺭ ﺣﺴﻴﻨ&#= 65264; ﻣﻴﺮﻳﺰﺩ ﺁﻧﮕ&#= 65166;ﻩ ﻫﺮﺑﺎﺭ ﺩﻳﺪﺍ&#= 65197; ﭼﻨﺎﻥ ﭘﻴﺮﻯ' ﻫ= ﻤﺎﻥ ﺰﻳﺎﺭﺕ ﺣﺴﻴﻨ&#= 65264; ﮐﺮﺑﻠﺎ ﺍﺳﺖ' ﮐ= ﻪ ﺑﺘﻨﻬﺎﺋﻰ ﻳﻚ &= #65169;ﻬﺸﺘﻰ ﺑﺮﺗﺮﻣﻴﺒﺎﺷ= 5194;.ﺑﺮﺍﻯﺴﺎﻟﻚ ﺧﻮﺍﻫﺪ ﺑﻮﺩ. ﺩ= ﺭ ﻫﻔﺖ ﺑﻬﺸﺖ ﺷﻬ&= #65262;ﺩﻯ'ﻭﻫﻔﺖ ﺑﺎﺭ ﺭﻓﺖ ﻭﺁﻣ&= #65194; ﺑﻴﻦ ﺻﻔﺎ ﻭﻣﺮ&= #65261;ﻩ'ﭘس ﺍﺯﭘﻨﺞ ﺣجّ عمرﻩ ﺑﺤﺠﺃﮐʋ= 70;ﺮ ﺩﻳﺪﺍﺭ ﺭﻭﺡ ا&#= 1604;قُدُس ﻗﺎﺋﻢ ﻣﻴﺘﻮﺍ&#= 65253; ﺭﺳﻴﺪ.ﻭﺧﻮﺍﺳ&#= 65176;ﻦ ﺗﻮﺍﻧﺴﺘﻦ ﺍﺳ&#= 65174;'ﻭﺩﺍﻧﺎﺋﻰ ﺍﺯ ﺍﺣﻮﺍﻝ ﺳﻠ&= #65262;کی ﻮﻋﺮﻓﺎﻧﻰ' ﺑﺴ&= #65268;ﺎﺭ ﻧﻘﺶﺗﺴﺮﻳﻊ ﮐ&#= 65256;ﻨﺪﻩﺩﺭ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ&#= 64400;ﺴﺐ ﺷﺎﻳﺴﺘﮕﻰ ﻫﺎ&#= 65263; ﻟﺎﺯﻡ ﻣؤثّر ʋ= 91;ﻮﺍﻫﺪ ﺩﺍﺷﺖ.ﺗﺎ ﺧﺪﺍ&= #65261;ﻧﺪ ﺍﻭﺭﺍ ﻋﺎﺷﻖ ﺧ&= #65194;ﺍ ﺑﺪﺍﻧﺪ.<o:p></o:p> ﭘﺎﻳﺎﻥ ﺗ= ﺎﻳﭗ 15/ﺩﻳ&#= 65204;ﺎﻣﺒﺮ/2005 ﺑﻴﻮﺭﺗﻮﻥ ﺍﻭ&#= 65197;ﮔﺎﻥ ﭘﺎﻳﺎﻥ ﺗﺤﺮﻳ&#= 65198; ﺩﺭ ﺗﮑﺴﺎس ﺍﻧ&#= 65184;ﺎﻡ ﮔﺮﻓﺖ.ﻭﻣﻘﺎﻟ&#= 65258; ﺟﻮﺍﻧﻤﺮﺩﻯ ﺭ&#= 65165; ﺳﭙس ﺍﻧﺠﺎﻡ ﺩ&#= 65165;ﺩﻡ ﻭﻗﺒﻞ ﺍﺯ ﺁﻥ'ﻣ= ﻘﺎﻟﻪ ﻋﺸﻖ ﺭﺍ ﻧﻮﺷﺘ&= #65258; ﺑﻮﺩﻡ.ﺯﻳﺮﺍ ﮐ&= #65236;ﮑﻴﺮ ﺑﺘﻪ ﺩﻳﮓ ﺧﻮﺭ&= #65193;ﻩ'ﻭﺑﺨﺎﻃﺮﺍ= 5173; ﻗﺒﻞ ﺍﺯ ﺍﻳﻤﺎ&= #65255;ﻢ ﺑﺮﺍﻩ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﻣﺸﻐﻮﻝ ﺷﺪﻩﺍ&#= 65249;.ﮐﻪ ﺧﻮﺩ ﻧﻴﺰﺑﺴﻴ&#= 65166;ﺭ ﺯﻳﺎﺩﺍﺳ&= #65174;.<o:p></o:p> <o:p> </o:p> <span lang=3DFA dir=3DRTL style=3D'mso-ascii-font-fami= ly:"Times New Roman"; mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Times New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'><o:p> </o:p></spa= n> <a name=3DM016>M016 </a> ﻫﻨﺮ ﻭ ﺳA= 268;ﺮ ﻗﻬﻘﺮﺍﺋﻰ ﺁن &#= 1583;ر ﻓﺮﻫﻨﮓ <![if !supportLineBreakNewLine]> <![endif]> ﻫﻨﺮ ﻳﮑﻰ A= 165;ﺯ ﺷﺎﺧﻪ ﻫﺎﻯ ﻓﺮ&= #65259;ﻨﮓ ﻭ ﺗﻤﺪﻥ ﻫﺮ ﻣﻠ= ّﺘﻰ ﺍﺳﺖ. ﺍﮔﺮ ﻫﺮ ﻓ= ;ﺮﻫﻨﮓ ﻭ ﺗﻤﺪﻧّﻰ ﺩﻭ&#= 64380;ﺎﺭ ﺳﻘﻮﻁ ﻭ ﻳﺎ ﺑﺎ= ﻟﻌﮑس ﺷﺎﻧس ﺗﮑﺎﻣﻞ &#= 65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ،ﺷﺎﻣﻞ = 5259;ﻨﺮ ﻧﻴﺰ ﺧﻮﺍﻫﺪ ﺷ&= #65194;. ﭼﻮﻥ ﺩﺭ ﻃﺒﻴﻌ&= #65174;،ﻫﻴﭻ ثاﺑﺘﻰ ﺟﺰ ﺧﺪ= 5165;ﻯ ﻣﻄﻠﻖ ﻧﻴﺴﺖ ﻭ&= #65259;ﺮ ﭼﻴﺰ ﻣﺎ ﺳﻮﺍﻩ = ﻣﺘﻐﻴّﺮ ﺍﺳﺖ. ﺍﻳﻦ ﺗﻐﻴ= ﻴﺮ ﻳﺎ ﻧﺪﺭﺗﺎ ﺩﺭ = ﺍﻓﺮﺍﺩ ﺩﺭ ﺣﺎﻝ ﺗﮑﺎﻣ&= #65246; ﺍﺳﺖ،ﻭ ﻳﺎ ﺍﮐ&#= 1579;رﺍ ﺩﺭ ﺣﺎﻝ ﻗﻬﻘﺮ&= #65165; ﻭ ﻋﺪﻡ ﺭﻓﺘﻦ ﺍ= ﺳﺖ. ﺍﻟﺒﺘﻪ ﻫﻨﺮ ﻭ = ﻫﺮ ﺍﻣﺮﻯ ﺩﺭﻫﺴﺘ&#= 65264;،ﻋﺪﻡ ﺭﻓﺘﻦ ﻧﺪﺍﺭﺩ.&= #65199;ﻭﺍﻝ ﻓﺮﻫﻨﮕﻰ ﻭ ﻫﻨ&= #65198;ﻯ ﺭﺍ،ﺑﺎﻳﺪ ﭼﻨ= 5268;ﻦ ﺗﻮﺟﻴﻪ ﮐﺮﺩ،= 4400;ﻪ ﻭﻗﺘﻰ ﻧﺴﻠﻰ ﺍ&= #65255;ﺴﺎﻧﻰ ﻓﺼﻞ ﻧﻮﻋﻰ ﺧﻮ&= #65193;ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍﺩ،&#= 64380;ﻪ ﺍﻳﻨﮑﻪ ﺑﺎﻟﺎ&#= 65175;ﺮ ﺑﺮﻭﺩ ﻭچه ﭙﺎ= 5163;ﻴن ﺘﺮ، ﺩﻳﮕﺮ ﻓﺮ&#= 65259;ﻨﮓ ﻭ ﻫﻨﺮ ﻭ ﺳﻠﻴﻘ= ﻪ ﻭ ﻋﻘﻞ ﻗﺒﻠﻰ ﺧ= ﻮﺩ ﺭﺍ ﺍﺯ ﺩﺳﺖ ﺩﺍ= ﺩﻩ،ﻭ ﺁﻥ ﻫﻨﺮ ﺑﺮﺍﻯ = ﺁﻥ ﻧﺴﻞ ﺟﺪﻳﺪ ﺩﺭ = ﺣﮑﻢ ﺯﺍﺋﻞ ﺷﺪه اﺳ= 5174;.ﻳﺎ مثل ﺍﻳﻦ ﺍﺳﺖ= 48;ﮐﻪ ﻫﻤﺎﻥ ﺳﻄﺢ ﻫﻨ&= #65198;ﻯ ﻳﺎ ﺁﻥ ﻧﻮﻉ ﻓﺮ= ﻫﻨﮓ ﻭ ﻋﻘﻞ،ﺑﻪ ﺑﺎ&#= 65267;ﮕﺎﻧﻰ ﻋﻠﻢ ﺍﻟﻬﻰ ﺑﺎ&= #65199; ﻣﻴﮕﺮﺩﺩ،ﺗﺎ = 5193;ﺭ ﻓﺼﻞ ﻧﻮﻋﻰ ﻣﻨ&= #65166;ﺳب ﻤﺮﺩﻡ ﺁﻥ ﺑﺎﺯ = ﺟﺎﺋﻰ ﭘﻴﺪﺍ ﮐﻨﺪ. ﻭ ﻫ= ;ﻤﺎﻥ ﻫﻨﺮ ﻭﻓﺮﻫﻨﮓ&#= 1548;مثل ﺍﻳﻦ ﺍﺳﺖ ﮐﻪ ﺩ= ﻭﺑﺎﺭﻩ ﺍﺣﻴﺎ ﺷﺪﻩ ﺑﺎ&= #65207;ﺪ. ﻳﺎ ﭼﻮﻥ ﻗﺎﻟﺐ = ﻭﻭﺳﻴﻠﻬﺎﻯ،@= 400;ﻪ ﺩﺭ ﺍﻧﺒﺎﺭﻯ ﻣ&= #65166;ﻧﺪﻩ ﺗﺎ ﮐﺎﺭﺑﺮﺩ ﺁ&= #65253; ﻟﺎﺯﻡ ﺑﺎﺷﺪ،= 5261;ﺩﻭﺑﺎﺭﻩ ﺁﻥ ﻭﺳﻴﻠﻪ ﺑﺼ&= #65188;ﻨﻪ ﻭﺟﻮﺩ ﺑﺎﺯ ﮔﺮ&= #65193;ﺩ.ﻫﺮﮔﺎﻩ ﺍﻧﺴﺎﻧﻬﺎ ﺩﺭ &= #65259;ﺮ ﻗﻮﻣﻰ ﺗﻐﻴﻴﺮ &= #64400;ﻨﺪ،ﻣﺠﻤﻮعه اﻯ ﺍﺯ ﻓﺮﻫﻨﮓ &= #65261; ﺳﻠﻴقه ها، ﻭ ʌ= 27;ﻘﻞ ﻭ ﺫﻭﻕ ﺁﻧﻬﺎ ﻧ= ﻴﺰ ﺗﻐﻴﻴﺮ ﮐﺮﺩﻩ&#= 1548; </spa= n>ﻭﻣﺠﻤﻮﻋﻪ ʋ= 83;ﺪﻳﺪﻯ ﺍﺯ ﻫﻨﺮ ﻭ ﻓﺮﻫ= ﻨﮓ ﭘﻴﺪﺍ ﻣﻴﺸﻮﻧ&#= 65194;. ﺍﻗﻮﺍﻡ ﮐﻪ ﻟﺎ = ﺟﺮﻡ ﺗﻐﻴﻴﺮ ﻣﻴﮑﻨ&#= 65256;ﺪ، ﺍﮔﺮ ﺗﮑﺎﻣﻞ ﺩ&= #65197; ﻓﺼﻞ ﻧﻮﻋﻰ،ﻫ= 5252;ﺮﺍﻩ ﺑﺎ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264; ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65256;ﺪ، ﺳﺒﻚ ﺯﻧﺪﮔﻰ ﻭ = ﻓﮑﺮﻭ ﺳﻠﻴﻘﻪ ﺁﻧﻬﺎ&#= 1548;ﺩﻳﮕﺮ ﻓﺮﻫﻨﮓ ﺍﺟﺪﺍ&#= 65193;ﻯ ﺭﺍ ﻧﻤﻰ ﻓﻬﻤﻨ&= #65194;. ﻭ ﭼﻮﻥ ﻗﻮﻣﻰ ﻣﺎ&= #65193;ﻯ ﺗﺮ ﺷﺪﻩ، ﺑﻔﺮ&#= 65259;ﻨﮓ ﻭ ﻫﻨﺮ ﻣﺎﺩﻯ ﺗ= ﺮ ﻧﻴﺎﺯ ﺩﺍﺭﺩ.ﻭ = ﻳﺎ ﺍﺯ ﺧﻮﺩ ﺑﺮﻭﺯ = ﻣﻴﺪﻫﻨﺪ.ﺍﻣﺎ ﺩﺭﺻﻮﺭﺕ ﮐﻤﺎ&#= 65245; ﺟﺴﺘﻦ ﻗﻮﻣﻰ،= 5169;ﺎﺯ ﻓﺮﻫﻨﮓ ﻭ ﻫﻨﺮ = ﺧﻮﺩﺭﺍ ﺭﻫﺎ ﻣﻴﮑﻨﺪ، &#= 65261; ﺩﻧﺒﺎﻝ ﻫﻨﺮ ﻭ = ﻓﺮﻫﻨﮓ ﺑﺮﺗﺮ ﻫﺴﺘﻨﺪ. = ﺩﺭﺳﺖ ﻣﺎﻧﻨﺪ ﻃﻔﻠﻰ &= #64400;ﻪ ﺩﺭ ﻫﺮ ﺳﻦ،ﺑﻤ&#= 65184;ﻤﻮعه اﻯ ﺟﺪﻳﺪﻯ ﺍﺯ &= #65165;ﺳﺒﺎﺏ ﺑﺎﺯﻳﻬﺎ،ﻭ ﺷ= 4401;ﻞ ﺩﻳﮕﺮﻯ ﺍﺯ سر= 4404;ﺮﻣﻴﻬﺎ </spa= n>ﻭﺧﻮﺷﻰ ﺁﻭʋ= 97;ﻯ ﻫﺎ ﻧﻴﺎﺯ ﺩﺍﺭ&= #65193;.<o:p></o:p> ﺍﻣﺮﻭ= ;ﺯ ﺗﻤﺪﻥ ﻭ ﻫﻨﺮ ﻓ= ﺼﻮﻝ ﻧﻮﻋﻰ ﺑﺸﺮﻯ ﺭ&= #65165;ﻳﺞ ﺩﻧﻴﺎ،ﺑﺤﮑﻢ = 5165;ﻧﺘﺨﺎﺏ ﻃﺒﻴﻌﻰ ﺍﻟﻬﻰ &= #65193;ﺭ ﺣﺎﻝ ﺗﺼﻔﻴﻪ ﻫ&= #65204;ﺘﻨﺪ.ﻭ ﻫﻤﻪ ﺯﻣﻴﻨﻪ ﻫ&= #65166; ﺩﺭ ﻫﺴﺘﻰ،ﺑﻨ= 5236;ﻊ ﻭ ﺗﻮﺳﻌﻪ ﻭﺭﻭ&= #65165;ﺝ ﻓﺼﻞ ﻧﻮﻋﻰ ﺟﺪ&= #65267;ﺪ ﺍﺳﺖ،ﮐﻪ ﺍﻣﺮ= 5261;ﺯ ﻭ ﺩﻳﺮﻭﺯ ﺑﻮﺳ&= #65268;ﻠﻪ ﺁﺧﺮﻳﻦ ﺍﻭﻟﻴ&#= 65166; ﺧﺪﺍ،ﻭ ﺷﺎﻫﺪ= 5165;ﻥ ﻗﺎﺋﻢ ﻧﻮﻉ ﺑﺸ&= #65198;،ﻧﻄﻔﻪ ﺁﻥ ﻓﺼﻞ ﺟﺪﻳﺪ = ﻧﻮﻋﻰ ﮔﺬﺍﺭﺩﻩ ﺷﺪﻩ &= #65165;ﺳﺖ. ﻭ ﭘس ﺍﺯ ﺭﻭﺍﺝ = ﺍﻳﻦ ﻓﺼﻞ ﺟﺪﻳﺪ،ﻫ= 5256;ﺮ ﻭﻓﺮﻫﻨﮓ ﺭﺍﻳ&#= 65182; ﺑﺎﺯ ﺩﻭﭼﺎﺭ ﺗ&= #65212;ﻔﻴﻪ ﻭ ﻗﻬﻘﺮﺍﺋﻰ ﻣ&= #65268;ﺸﻮﺩ،ﺗﺎ ﺑﻨﻴﺴﺘﻰ ﺑﺮﺳ&#= 65194;.ﻭﺯﻣﻴﻨﻪ ﺑﺮﺍﻯ ﺳﻄﺢ ﺑﺮ&= #65175;ﺮﻯ ﺍﺯ ﻓﺼﻮﻝ ﻧﻮﻋ&= #65264; ﺑﻌﺪﻯ،ﻭ ﻫﻨﺮ= 5259;ﺎ ﻭ ﻓﺮﻫﻨﮓ ﻫﺎ،&#= 65261; ﻋﻘﻞ ﻫﺎ ﻭ ﻋﻠﻢ= ﻫﺎ،ﻭ ﻓﻠﺴﻔﻪ ﻫﺎ ﻭ ﺳ= ﺎﺑﻘﻪ ﻫﺎ، ﻭ ﺍﺣﻮﺍﻝ &= #65261; ﺍﺧﻠﺎﻕ ﺟﺪﻳﺪ &= #65183;ﺎﻯ ﺁﻧﺮﺍ ﻣﻴﮕﻴﺮ&#= 65193;. ﻫﺮﮔﻮﻧﻪ ﻣﻘﺎ&#= 65261;ﻣﺖ ﺑﺮﺧﻰ ﻣﺘﻔﮑﺮ&#= 65165;ﻥ ﻏﻴﺮ ﻣﺘﻮﮐّﻞ &#= 65169;ﺨﺪﺍ،ﻭ ﺩﺍﻳﻪ ﻫﺎﻯ ﺑﻬ&= #65176;ﺮ ﺍﺯ ﻣﺎﺩﺭﻫﺮ ﺗ&= #65252;ﺪﻥ ﻭﺗﻌﺼّﺐ ﻧﮋﺍ= 5193;ﻯ ﻭﻗﻮﻣﻰ،ﮐﻮﭼ@= 401;ﺘﺮﻳﻦ ﺗﺄثیر ﻧﺪﺍﺭʋ= 93;. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺁ&= #65207;ﻔﺘگی ﺒﻴﺸﺘﻨﺮ ﻭ ﮐﻤ&= #65242; ﺩﺭ ﮐﺎﺭ ﺯﻭﺍﻝ = ﺁﻥ ﻓﺮﻫﻨﮓ ﻭ ﻫﻨﺮ = ﺧﻮﺍﻫﻨﺪ ﺩﺍﺷﺖ.<o:p></o:p> ﺑﺮﺭﺳﻰ= ﻫﻨﺮ ﺭﺍﻳﺞ ﺩﺭ ﺯﻣﺎ&= #65253; ﻣﺎ ﻧﻴﺰ،ﻃﺒﻖ &#= 65239;ﺎﻋﺪﻩ ﻫﻨﺪﻯ ﮐﺎﻟﻰ ﻳ&= #65262;ﮔﺎ،ﺩﻭﺭﻩ ﺯﻭﺍﻝ ﻭ ﻣﺮﮒ ﻭ= </spa= n>ﻣﺎﺩﻩ ﮔﺮﺍʋ= 63;ﻰ،ﻭ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻧ&#= 65264; ﺧﻮﺩ ﺭﺍ ﻣﻰ ﮔﺬ= ﺭﺍﻧﺪ. ﻭﺍﺯ(ﻣﻌﻨﻰ)ﺩﻭ&= #65197; ﺷﺪﻩ ﺑﻨﻴﺴﺘﻰ &= #65261; ﭘﻮﭼﻰ ﻧﺰﺩﻳﻚ &= #65207;ﺪﻩ ﺍﺳﺖ . ﺗﺎ ﺑﺎﺯ ᥷= 9;ﻣﻴﻨﻪ ﭘﻴﺪﺍﻳﺶ ﻫﻨﺮ &= #65183;ﺪﻳﺪﻯ ﭘﺮ ﻣﻌﻨﻰ ﺗﺮ،&#= 65169;ﺮﺍﻯ ﻋﺼﺮ ﺟﺪﻳﺪ ﻭ ﻓ= ﺼﻞ ﻧﻮﻋﻰ ﺟﺪﻳﺪﻯ &= #64400;ﻪ ﺭﺍﻳﺞ ﻣﻴﮕﺮﺩ&#= 65193;،ﺟﺎﻯ ﺁﻧﺮﺍ ﺑﮕﻴﺮﺩ. = ﺩﺭ ﻫﻨﺮ ﻭﻗﺘﻰ ﻣﻌ&= #65256;ﻰ ﻭ ﻏﺎﻳت ﻮﻫﺪﻓ&#= 65260;ﺎی الهی هرﭼﻪ ﺑﺮ= ;ﺗﺮ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻓ&= #65198;ﺩﻯ،ﻭ </spa= n>ﺑﺨﺼﻮﺹ ﺳﻤʋ= 70;ﻮﻟﻬﺎﻯ ﺷﻬﻮﺩﻯ ﺑﺮﺗﺮ&#= 65223;ﻬﻮﺭ ﮐﻨﺪ،ﺩﺭ ﺍﻭﺝ &#= 65187;ﻴﺎﺕ ﺧﻮﺩ ﺧﻮﺍﻫﺪ ﺑ&= #65262;ﺩ. ﺍﻣﺎ ﭼﻮﻥ ﺳﻤﺒ&= #65262;ﻟﻬﺎﻯ ﭘﺎﺋﻴﻦ ﺗﺮ،ﻳ= 5228;ﻨﻰ ﺗﻨﻬﺎ ﺳﻤﺒﻮﻟ&#= 65260;ﺎﻯ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻓ&= #65198;ﺩﻯ ﻣﻮﺭﺩ ﺗﻮﺟّﻪ &#= 65169;ﺎﺷﻨﺪ،ﻭ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﻭﻣﻌﺎﻧﻰ ﺳﻨّ= 5176;ﻰ ﻭ ﺳﻠﻮﮐﻰ،ﻭ ﺗ&#= 64401;ﺎﻣﻠﻰ ﺍﺯﻟﻰ ﺃﺑﺪﻯ ﺭ&= #65165; ﺭﻫﺎ ﮐﻨﺪ،ﺑﺎ= 5255;ﺤﻄﺎﻁ ﺧﻮﺩ ﺭﻓﺘﻪ ﺍﺳ&= #65174;.ﻭ ﺍﺯ ﺁﻥ ﺑﺪﺗﺮ ﻭ= ﻗﺘﻰ ﮐﻪ ﻫﻨﺮ ﺗﻨﻬﺎ = ﺳﻤﺒﻮﻟﻬﺎﻯ ﻓﺮﺩﻯ ﺧﺎﺹ،ﻭ &#= 65169;ﺮﺧﻰ ﺍﺯ ﺍﻓﺮﺍﺩ ﺗﻮ&= #65183;ّﻪ ﺷﻮﺩ، ﺑﺎﺯ ﺍﻳ&#= 65254; ﻫﻨﺮ ﺑﻴﺸﺘﺮ ﺑ&= #65166;ﻓﺮﺍﺩﺧﺎﺹ ﻧﺰﺩﻳﻚ ﺷﺪﻩ،= 5261; ﺗﻨﻬﺎ ﻣﻌﺪﻭﺩ&#= 65263; ﻣﻴﺘﻮﺍﻧﻨﺪ ﻧ&#= 65236;س ﺧﻮﺩﺭﺍﺍﺯ ﺁﻟ&#= 65262;ﺩﮔﻰ ﻫﺎﻯ ﺧﻮﺩ،ﺩﺭ &#= 65153;ﻥ ﻣﻠﺎﺣﻈﻪ ﮐﻨﻨ&#= 65194;. ﻭ ﺍﺯ ﺁﻥ ﺑﺪﺗﺮ= ﺑﺎﺯ ﻭﻗﺘﻰ ﺍﺳﺖ.ﮐﻪ = ﺍثرﻯ ﻫﻨﺮﻯ،ﺗﻨﻬﺎ = 5169;ﻴﺎﻥ ﺣﺎﻝ ﻭ ﺳﻤﺒﻠﻬ&= #65166;ﻯ ﺷﺨﺼﻰ ﻫﻨﺮﻣﻨ&#= 65194; ﺑﺎﺷﺪ، ﻭ ﺩﺭ ﺩ&= #65267;ﮕﺮﺍﻥ ﺳﻤﺒﻮﻟﻬﺎﻯ ﻫ&#= 65256;ﺮﻯ ﻋﺎﻡ ﻭﺟﻮﺩ ﻧﺪ&= #65165;ﺷﺘﻪ ﺑﺎﺷﺪ. ﺩﺭﺳﺖ ﻫ= ﻤﺎﻥ ﮐﺎﺭ ﺭﻭﺍﻥ ﮐﺎ&= #65261;ﺍﻥ ﺍﺳﺖ.ﮐﻪ ﺍثر ﻫ&#= 65256;ﺮﻯ ﺭﺍ ﺑﺮﺍﻯ ﻣﻄﺎ&= #65247;ﻌﻪ ﻭ ﻣﻌﺎﻟﺠﻪ ﻧﻔ&= #1587; ﻭ ﺭﻭﺍﻥ ﺁﻥ ﻫﻨ= ﺮﻣﻨﺪ ﺑﻴﻤﺎﺭ ﺭﺍ ﺑﺮ&= #65197;ﺳﻰ ﻣﻴﮑﻨﻨﺪ. ﺍﻳﻨ&= #65184;ﺎ ﻫﻨﺮ ﺩﺭ ﺣﻀﻴﺾ = ﻣﻌﻨﻰ ﻭ ﺳﻘﻮﻁ ﺧﻮﺩ ﺍ= ﻓﺘﺎﺩﻩ ﺍﺳﺖ. ﺩﻳﮕﺮﺍﻥ = ﺁثاﺭ ﺟﺎﻭﻳﺪﺍﻥ ﻫﻨ&#= 65198;ﻣﻨﺪﺍﻥ ﺑﺰﺭﮒ ﺗﺎﺭﻳﺨ&#= 65264;،ﺩﺭ ﻫﻨﺮ ﺩﻳﺪﻩ ﻧﻤ&= #65268;ﺸﻮﺩ. ﺗﺎ ﺗﻤﺎس ﻧﺎﻇ&#= 65198;ﺍﻥ ﺭﺍ ﺑﺎﻧﺪﻳﺸﻪ &= #65261;ﺗﺄﻣّﻞ ﻭ ﻋﺒﺮﺕ ﮔﻴﺮﻯ = ﻭ ﻫﺸﺪﺍﺭ ﮔﻴﺮﻯ &= #65261;ﺍﺩﺍﺭ ﮐﻨﺪ . ﺁﻥ ﻫﻨﺮ ᥾= 1; ﺗﺎﺑﻠﻮﻯ ﭼﻴﻨﻰ ﻧﻴﺴﺖ،= 4400;ﻪ ﺣﺎﻟﺖ ﺧﻠﺴﻪ ﻭ = ﺣﺎﻝ ﻳﺎﺑﻰ ﺑﻬﻤﻪ ﺩ&= #65203;ﺖ ﺑﺪﻫﺪ.ﻭ ﻳﺎ ﺁث&= #1575;ﺭ ﻣﻴﮑﻠﺎﻧﮋ ﻧﻴ&#= 65204;ﺖ، ﮐﻪ ﺗﻤﺎﺷﺎﭼﻰ &= #65197;ﺍ ﺑﺴﻌﺎﺩت ﺸﻬﻮ= 5193;ﻯ،ﻭ ﺍﺩﺍﻣﻪ ﺗﮑﺎﻣ&#= 65246; ﺍﻟﻬﻰ ﻭﺍﺩﺍﺭ &= #65251;ﻴﮑﺮﺩ. ﺑﻠﮑﻪ ﺁﻧﭽﻪ ﻣ&= #65166;ﻧﺪﻩ ﺗﻌﺒﻴﺮﻯ ﺍﺯ ﻧ&= #65236;س ﺁﺷﻔﺘﻪ ﻭ ﺑﻴﻤ&= #65166;ﺭﻯ ﺑﻨﺎﻡ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﺳﺖ.ﮐﻪ ﺯﻳﺮ ﭼ= ﺸﻢ ﺭﻭﺍﻥ ﮐﺎﻭ ﻣﻌ&= #65166;ﻟﺞ ﺍﻭ ﺩﺍﺭﺍﻯ ﺍﺭ&= #65199;ﺷﻰ ﺑﺎﺷﺪ . ﺩﺭﺳﺖ ﻣ= ;ﺎﻧﻨﺪ ﻧﻘّﺎشی ﮐﻮﺩʌ= 41;،ﮐﻪ ﺗﻨﻬﺎ ﺍﺣﻮﺍﻝ &= #65191;ﻮﺩﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ&#= 1548;ﻭ ﺩﺭ ﺩﻳﮕﺮﺍﻥ ﺍ&= #65187;ﻮﺍﻝ ﺳﺎﺯﻯ ﻧﻤﻰ ﮐﻨ&= #65194;. ﺍﻳﻦ ﻣﺮﺣﻠﻪ ﺳ&= #65240;ﻮﻁ ﻫﻨﺮﻯ،ﻏﻴﺮ ﻗ= 5166;ﺑﻞ ﺗﺮﻣﻴﻢ ﻭ ﻣﻌﺎ&= #65247;ﺠﻪ ﻭ ﻧﺠﺎﺕ ﻧﻴﺴﺖ.= ﺯﻳﺮﺍ ﻓﺼﻞ ﻧﻮﻋﻰ ﺁﻥ = ﺟﺎﻣﻌﻪ ﺳﺘﺎﻳﺶ ﮔﺮ ﺍﻳ&= #65254; ﺟﻨﻮﻥ ﮐﻮﺑﻴﺴ&#= 65250;،ﺁﻧﻘﺪﺭ ﻗﻬﻘﺮﺍﺋﻰ ﻭ ﻣ&= #65166;ﺩﻯ ﺷﺪه اﻧﺪ،ﮐﻪ A= 259;ﻤﺎﻥ ﻫﻨﺮ ﻧﻴﺰ ﺑﺮﺍ&= #65267;ﺶ ﺯﻳﺎﺩﻯ ﺍﺳﺖ . ﻭ= ;ﻟﻰ ﺍﮔﺮ ﻓﺼﻞ ﺟﺪﻳ&= #65194; ﻧﻮﻋﻰ ﺩﺭ ﺟﺎم&#= 1593;ه ای ﭘﻴﺪﺍ ﺷﺪ ﻭ &= #65169;ﺮﻭﺍﺟﻰ ﺭﺳﻴﺪ ﺑﺮﺍﻯ ﺧ&= #65262;ﺩ ﻫﻨﺮ ﻭ ﻫﻨﺮﻣﻨ&= #65194;ﺍﻧﻬﺪﺍﺭﺩ ﻭ ﺳﺘﺎﻳﺶ ﮔﺮﺍ&= #65253; ﺁﻧﻬﻢ ﺍﻫﻞ ﻣﻌ&= #65256;ﻰ،ﻭﮐﺎﻣﻠﺎʌ= 53; ﻭ ﺳﺎﻟﮑﺎﻥ ﻭ ﻣ= ﺴﺘﻌﺪﺍﻥ ﺳﻠﻮﻙ ﺁﻥ ﻗﻮﻡ = ﻫﺴﺘﻨﺪ. ﭼﺮﺍ ﺑﻤﻘﺎﻭﻣ&#= 65174; ﻣﻰ ﭘﺮﺩﺍﺯﻳﻢ&#= 1548;ﻭﺩﺭ ﺻﺪﺩ ﻣﻌﺎﻟﺠﻪ &= #65165;ﻭﺿﺎﻉ ﻭ ﺟﻠﻮﮔﻴﺮﻯ ﻫ&= #65204;ﺘﻴﻢ. ﺑﺎﻳﺪ ﻭﺟﻮﺩ ﺧ&= #65262;ﺩﺭﺍ ﺩﮔﺮﮔﻮﻥ ﮐﻨﻴ&#= 65250;.ﻭ ﺑﮑﻤﺎﻝ ﻭ ﻧﺠﺎ&= #65173; ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ ﺑ= ﺮﺗﺮﻯ ﺩﺭ ﺭﻭﺡ ﺑﺮﺳﻴ&= #65250; . ﻫﻢ ﺧﻮﺩﻣﺎﻥ ﺩ= ;ﺍﺭﺍﻯ ﺁﻥ ﻫﻨﺮ،ﻭﻭﺿ= 5226; ﺍﻳﺪﺁﻝ ﺭﺍ ﺧﻮ&= #65165;ﻫﻴﻢ ﺩﺍﺷﺖ،ﻭ ﻫﻢ ﺑ&#= 65166;ﺣﻴﺎﻯ ﻫﻨﺮ ﻭ ﺗﻤﺪﻥ ﻭ= ﻓﺮﻫﻨﮓ ﮐﻤک ﻤﻴﮑﻨﻴﻢ. &= #65207;ﺎﻳﺪ ﮐﺎﻣﻠﺎﻥ ﻭﺍﺻ&#= 65246; ﻫﺮ ﻗﻮﻡ،ﺗﻨﻬ= 5166;ﺻﻠﺎﺣﻴّﺖ ﺩﺍﺭﺍنی ﻫﺴﺘA= 256;ﺪ،ﮐﻪ ﻣﻴﺘﻮﺍﻧﻨﺪ ﺑ&#= 65154;ﻧﻬﺎ ﮐﻤﻚﺍﺧﻠﺎﻗﻰ &#= 65261; ﺗﺮﻣﻴﻢ ﺑﮑﻨﻨ&#= 65194;. ﻳﻌﻨﻰ ﺁﻧﻬﺎ ﺭ&= #65165; ﻫﺸﺪﺍﺭ ﺑﺪﻫﻨ&#= 65194; ﮐﻪ ﺑﻄﺒﻴﻌﺖ ﺑ&= #65166;ﺯ ﮔﺮﺩﻧﺪ. ﻭﺑﻤﺴ&= #65268;ﺮ ﻃﺒﻴﻌﻰ ﺍﻟﻬﻰ &= #65193;ﺭ ﺳﻠﻮﻙ ﻭ ﺗﮑﺎﻣ&= #65246; ﭘﻴﻮﻧﺪﻧﺪ . ﺑﺨ= ﻮﺩ ﺑﻴﺎﻳﻨﺪ ﻭ ﺍﺯ&= #65197;ﺍﻩ ﺭﻓﺘﻪ ﻫﺎ ﭼﻴﺰ&= #65263; ﺑﻴﺎﻣﻮﺯﻧﺪ،A= 261; ﺧﻮﺩﺭﺍ ﺍﺯ ﻧﻮ = ﺑﺴﺎﺯﻧﺪ ﻭ ﺍﺯ ﺳﻄﺤﻰ ﮐﻪ= ﻫﺴﺘﻨﺪ،ﺗﻌﺮ= 5267;ﻒ ﻣﻴﮑﻨﻨﺪ ﻭ ﺑﺤ&= #65240;ﻴﻘﺖ ﺑﺎﺯ ﮔﺮﺩﻧﺪ.ﻭ = ﺩﻳﮕﺮ ﺗﺎﺑﻊ ﻧﻔس ﻫﻮ&#= 65203;ﺮﺍﻥ ﻭ ﺷﻬﻮﺕ ﺭﺍﻥ،&#= 65261; ﺟﺎﻫﻞ ﻭ ﻗﻬّﺎ&#= 65197; ﺭﺍ ﭘﺸﺘﮕﻮﺵ ﻧ&= #65268;ﻨﺪﺍﺯﻧﺪ، ﮐﻪ ﺷﻴﻄﺎﻥ ﺗﺎ = ﻣﺎﺭﺍ ﺑﭙﺎﻯ ﻧﻴﺴﺘﻰ &= #65255;ﺒﺮﺩ، ﺭﻫﺎﻳﻤﺎﻥ ﻧﻤ&#= 65264; ﮐﻨﺪ.<o:p></o:p> ﻫﻨﺮ ᥾= 7;ﻚ ﻧﻮﻉ ﺗﻌﺒﻴﺮ ﻭ = ﺑﻴﺎﻥ،ﺍﺯ ﺗﺠﻠّﻴﺎﺕ ﻣﻌ= 5256;ﻮﻯ ﻭ ﺍﻓﮑﺎﺭ ﺍﻧﺴ&= #65166;ﻧﻰ ﺍﺳﺖ. ﭼﻪ ﺑﻴﻤﺎ= ﺭ ﮔﻮﻧﻪ ﺁﻥ،ﻭ ﭼ&#= 65258; ﺳﺎﻟﻢ ﮔﻮﻧﻪ ﺭ&= #65261;ﺡ ﺍﻧﺴﺎﻥ ﺯﻧﺪﻩ&#= 1548;ﺩﺭ ﻫﺮ ﻣﻘﺎﻣﻰ ﮐﻪ = ﺑﺎﺷﺪ،ﺑﺮﺣﺴA= 168; ﻣﻘﺎﻣﻰ که هستند ﻭﺑﺮﺣﺴ= ;ﺐ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﻭ ﻋﻘﻞ ﻣﺮﺑﻮﻃ&= #65258;،ﺍثاﺭﻯ ﺑﺮﻭﺯ ﻣﻴﺪﻫﺪ &= #64400;ﻪ ﻫﻨﺮ ﻭﻓﺮﻫﻨﮓ &= #65255;ﺎﻡ ﺩﺍﺭﺩ.ﻭ ﺗﺎﺑﻊ = ﻭ ﺍﻧﻌﮑﺎﺳﻰ ﺍﺯ &= #65153;ﻥ ﻣﻘﺎﻡ ﻣﻌﻨﻮﻯ &= #65261; ﺭﻭﺣﻰ ﻓﺼﻞ ﻧﻮ&= #65227;ﻰ، ﻭ ﻣﻘﺎﻡ ﺻﺎﺣﺒ&= #65206;،ﻭﻧﻴﺰ ﺑﻴﺎﻥ ﮐﻨﻨﺪع= 604;ّت ﺟﺎﺫﺑﻪ ﻳﺎ ﻧﻔ&= #65198;ﺕ ﺗﻤﺎﺷﺎﭼﻴﺎﻥ &#= 65267;ﺎ ﺷﻨﻮﻧﺪﮔﺎﻥ ﺍ&#= 65203;ﺖ. ﻫﻨﺮ ﺑﺪﻭﻥ ﻋﻘ&= #65246; ﻭﻣﻘﺎﻡ ﺗﮑﺎﻣ&#= 65248;ﻰ ﺭﻭﺣﻰ ﺩﺭﺣﺎﻝ &= #65175;ﻐﻴﻴﺮ ﻣﻤﮑﻦ ﻧﻴﺴﺖ ﻣ&= #64405;ﺮ ﺩﺭ ﻫﻨﺮ ﻃﺒﻴﻌ&= #65174; ﻳﺎ ﺁﻥ ﻃﺒﻴﻌﺖ&= #1548;ﻳﺎ ﺁﻥ ﻫﻨﺮ ﺯﺑﺎﻧ&= #65264; ﻭ ﻣﻌﺎﻧﻰ،ﮐﻪ &#= 65251;ﺎ ﺑﺮ ﺁن ﻤﻴﮕﺬﺍ&#= 65197;ﻳﻢ.ﭼﻨﺪﻯ ﺍﺯ= ﺍﺻﻮﻝ= ; ﻭ ﺍﺣﮑﺎﻡ ﺯﺑﺎﻧ&#= 65264; ﺩﺭ ﺁﻥ ﻭﺟﻮﺩ ﺩ= ﺍﺭﺩ. ﻣﺎ ﮐﻪ ﺗﻌﺎﻟﻰ = ﺟﺴته اﻳﻢ،ﺑﺮﺣﺴﺐ A= 251;ﻘﺎﻡ ﺧﻮﺩﻣﺎﻥ ﺑﺰﻳ&#= 65170;ﺎﺋﻰ ﺗﺠﻠّﻴﺎﺕ ﻫﻨ= 5198;ﻯ ﻣﻌﻨﻰ ﻣﻴﺪﻫﻴ&#= 65250;.ﻳﮑﻰ ﮐﻮﻫﺴﺎﺭ ﺭﺍ ﺯ&= #65267;ﺒﺎ ﻣﻴﺒﺎﺷﺪ، ﻭﻳ= 4401;ﻰ ﺻﺤﺮﺍﻯ ﺑﺮﻫﻮ&#= 65173; ﻭ ﻳﮑﻨﻮﺍﺧﺖ<sp= an dir=3DLTR> </spa= n>ﺭﺍ،ﻭ ﻳﮑﻰ ʌ= 59;ﺮ ﺩﻭ ﺭﺍ،ﻭ ﻳﮑﻰ &= #65259;ﻢ ﻫﻴﭻ ﮐﺪﺍﻡ ﺭﺍ.= ﺯﻳﺮﺍ ﻫﺮ ﮐﺪﺍﻡ ﺩﺭ ﻣ= ﻘﺎﻣﻰ ﻭ ﺍﺻﻞ ﻧﻮﻋﻰ ﻭ= ﻋﻘﻠﻰ ﻭ ﺣﺎﻟﻰ ﻭ ﻋﺎﻟ= ﻤﻰ ﻭﺟﻮﺩﻯ ﺧﺎﺹ ﺧ&= #65262;ﺩﻫﺴﺘﻨﺪ. ﻫﻨﺮﻣﻨﺪ ﺍﮔﺮ &= #65153;ﮔﺎﻫﺎﻧﻪ ﺍﺣﺴﺎس ﺩﺍﺷﺘ= 5258; ﺑﺎﺷﺪ،ﺑﻴﺸﺘA= 198; ﻣﻠﺎﺣﻈﻪ ﺣﺎﻝ &= #65193;ﻳﮕﺮﺍﻥ ﺭﺍ ﻣﻴﮑﻨﺪ،ﮐ= 5258; ﻧﺎﻇﺮ ﺍثرﻫﻨA= 198;ﻯ ﺍﻭ ﺧﻮﺍﻫﻨﺪ ﺑ&= #65262;ﺩ. ﻭ ﻫﺮﭼﻪ ﻧﺎ ﺧﻮ= ﺩﺁﮔﺎﻩ ﻫﻨﺮﻧﻤﺎﺋﻰ ﮐ&#= 65256;ﺪ،ﺗﻨﻬﺎ ﺑﻴﺎﻥ ﺣﺎﻝ ﺧﻮ&= #65193; ﻣﻴﭙﺮﺩﺍﺯﺩ، = 5261;ﮐﺎﺭ ﺭﺍ ﺑﻬﺘﺮ ﺑﻤﻘ&= #65212;ﻮﺩ ﺍﻳﺪﺁﻟﺶ ﺭﺳﺎ&#= 65255;ﺪﻩ ﺍﺳﺖ. ﮐﺎﻣﻠﺎﻥ = ﻫﻨﺮﻣﻨﺪ ﺷﺪﻩ ﺩﺭ ﮐﺎﺭ ﺧ= ﻮﺩ،ﻫﺪﻑ ﻣﻘﺪّس ﻮﺍﻳﺪA= 153;ﻝ ﻭ ﺍﺑﺪﻯ ﺭﺍ ﺩﺭ= ﻧﻈﺮ ﺩﺍﺭﻧﺪ.ﻧﺴﻠﻬ&#= 65166;ﻯﻓﺮﺩﺍ ﺭﺍ ﻫﻢ ﻣﻠﺎﺣﻈ&= #65258; ﻣﻴﮑﻨﻨﺪ. ﺗﻤﺎ&= #65249; ﺁﺭﻣﺎﻧﻬﺎ ﺭﺍ &= #65193;ﺭ ﺁﺭﻣﺎﻧﻰ ﺑﺮﺗ&#= 65198;ﻯ ﻭ ﺍﻟﻬﻰ ﻗﺮﺍﺭ&= #65251;ﻰ ﺩﻫﺪ. ﻭﺑﺎﻟﺄﺧ&= #65198;ه هماﻥ ﺯﻣﺎﻥ ﺗA= 188;ت ﺘﺄثیر ﻫﻨﺮ ﺍA= 267;ﻦ ﮐﺎﻣﻞ ﺧﻮﺍﻫﻨ&#= 65194; ﺑﻮﺩ. ﺯﻳﺮﺍ ﻫﻨ= ﺮﻣﻨﺪ ﻣﻨﺪ ﮐﺎﻣﻞ ﻭﺍ&= #65211;ﻞ،ﻫﺪﻓﻰ ﺟﺰ ﻏﺎﻳت اﻟﻬ= 5264;،ﻭ ﺗﺤﺮﻳﻚ ﺍﻣﺮﺳ&#= 65248;ﻮﻙ ﺍﻟﻬﻰ ﺩﺭ ﺩﻳﮕ&= #65198;ﺍﻥ،ﻓﺮﻳﺎﺩʌ= 63; ﻧﺪﺍﺭﺩ ﻭ ﺍﺯ ﻏ= ﺎﻳﺎﺕ ﻓﺮﺍﻣﻮﺵ ﺷﺪﻩ&#= 1548;ﻭ ﺍﺣﻴﺎﻯ ﺳﻤﺒﻮ&#= 65247;ﻬﺎﻯ ﺳﻨّﺘﻰ،ﺑﺎ ﺑA= 166;ﺭﺯﺷﻬﺎﻯ ﻣﺎﺩﻯ ﺷﺪﻩ ﺩﺭ = ﺁﻣﺪه اﻧﺪ ﻭ ﻫﺪﻑ ﺩﻳ&= #64405;ﺮﻯ ﻧﺪﺍﺭﺩ. ﺍﻳﻨﮑ&= #65258; ﺑﺎﻳﺪ ﻣﺤﻴﻄﻰ &= #65169;ﺎﺷﺪ،ﺗﺎ ﻫﻨﺮﻯ ﺷﮑﻔﺘﻪ &= #65207;ﻮﺩ،ﺣﺮﻑ ﻗﺎﻃﻌﻰ &#= 65255;ﻴﺴﺖ. ﻫﺮﻫﻨﺮﻯ ﺩﺭﻫ&#= 65198;ﺳﻄﺤﻰ ﻭ ﻣﻘﺎﻣﻰ،ﻭﺩ= 5197; ﻫﺮ ﺩﺭﺟﻪ،ﺍﻭ= 5245; ﺑﺮﺍﻯ ﺩﻝ ﻫﻨﺮ&= #65251;ﻨﺪ ﺍﺳﺖ. ﻭ ﺩﺭ ﺩﺭﺟ= ;ﻪ ﺩﻭﻡ ﺑﺮﺍﻯ ﮔﺮ&= #65261;ﻫﻰ، ﻫﻢ ﺳﻄﺢ ﻭ ﻫﻢ ﺣ= ;ﺎﻝ ﻫﻨﺮﻣﻨﺪ ﺍﺳﺖ&#= 1548;ﮐﻪ ﺍﺯ ﺍﻭ ﺳﺘﺎﻳﺶ = ﻣﻴﮑﻨﻨﺪ. ﻭ ﻫﻨﺮ ﮐﺎﻣﻠﺎ&= #65253; ﻫﻢ ﺑﺮﺍﻯ ﺩﻝ ﺧ= ﻮﺩ،ﻭﺑﺮﺍﻯ ﻫﻤﻄﺮﺍﺯﺍﻥ ﻣ&#= 65228;ﻨﻮﻯ ﺧﻮﺩ، ﻭ ﻫﻢ ﺑﺮ&= #65165;ﻯ ﺁﻳﻨﺪﮔﺎﻥ ﺑﺎ&#= 65267;ﻦ ﺍﺣﻮﺍﻝ،ﻭ ﺧﻠ= 5166;ﺻﻪ ﺑﺮﺍﻯ ﺣﻘﻴﻘﺖ &= #65261;ﺭﺍﻩ </spa= n>ﺧﺪﺍ ﻫﻨﺮ ﻧA= 252;ﺎﺋﻰ ﻣﻴﮑﻨﺪ . ﺍﻟﺒﺘ= ﻪ ﻣﺴﺄﻟﻪ ﺗﮑﻨﻴ&#= 65242; ﻫﻨﺮ ﺑﺮﺍﻯ ﻫﻨ&= #65198;ﻣﮑﻨﺪ ﻫﺴﺖ.ﻭﻟﻰ ﺍﻳﻦ = ﻓﻘﻂ ﮐﺎﻣﻠﺎﻥ ﻭﺍﺻ&#= 65248;ﺎﻥ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺩ= 5197;ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠﻖ ﺍﮔﺮ ﺑﺨ&= #65262;ﺍﻫﻨﺪ، ﺗﻌﺒﻴﺮﻯ ﻫﻨﺮ&#= 65263; ﺍﺯﺍﺣﻮﺍﻝ ﺧﻮ&#= 65193; ﺑﮑﻨﻨﺪ،ﺑﺎﻳA= 194; ﻭﺳﺎﺋﻞ ﮐﺎﺭﺭ&#= 65165; ﺁﻣﺎﺩﻩ ،ﻭ ﺗﻌ&#= 65248;ﻴﻢ ﻟﺎﺯﻡ ﺭﺍ ﻳﺎﻓ&= #65176;ﻪ،ﻭ ﺭﻭﺷﻬﺎﻯ ﺗﺮﻭ&#= 65267;ﺞ ﻫﻨﺮ،ﻭ ﺍﻧﺘﻘ= 5166;ﻝ ﺁﻧﺮﺍ ﺑﺪﻳﮕﺮ&#= 65165;ﻥﺁﻣﻮﺯﺵ ﺑﮕﻴﺮﻧﺪ. ﻫﻨﺮ&= #65251;ﻨﺪﻯ ﮐﻪ ﻫﻨﻮﺯ ﺑﮑﻤ&= #65166;ل اﻟﻬﻰ ﺧﻮﺩ ﻧﺮ&#= 65203;ﻴﺪﻩ،ﺗﻨﻬﺎ ﻭﺭﺯﻳﺪه ﺪﺭﮐ= 5166;ﺭ ﺑﺮﺩ ﻭﺳﺎﺋﻞ ﻫ&= #65256;ﺮﻯ ﺍﺳﺖ.ﻭ ﺩﺍﺭﺩ ﺗ= ﻌﺒﻴﺮﻯ ﻧﺎﻗﺺ ﺍﺯ= ;ﺣﺎﻝ ﻭ ﺁﻟﻮﺩﮔﻰ ﻧﻔ&= #1587; ﺧﻮﺩﺭﺍﺑﻴﺎﻥ &#= 65251;ﻴﮑﻨﺪ.ﮐﻪ ﺗﻨﻬﺎ ﺑﺪﺭﺩ ﺭ&= #65261;ﺍﻥ ﮐﺎﻭ ﻭﻣﻌﺎﻟﺠ&#= 65258; ﺍﻭ ﻣﻴﺨﻮﺭﺩ.ﻭ = ﺑﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ ﺟﺰ ﻭ&= #65169;ﺎﻯ ﺟﻨﻮﻥ ﻣﻨﺘﺸﺮ &= #64400;ﺮﺩﻥ ﻧﻴﺴﺖ. ﺁﻧﻬﺎﻯ = ﻣﺮﺩه ﺭﺍ ﺩﺭ ﮔﻮﺩﺍﻝ = ﺧﻮﺩ ﺟﻤﻊ ﺁﻭﺭﻯ= ; ﻣﻴﮑﻨﺪ، ﻭ ﮐﻮﺭ ﮐﻮﺭ ﺭﺍ= ﭘﻴﺪﺍ ﻣﻴﮑﻨﺪ. ﻧﻪ ﺗﻌ= ﻠﻴﻢ ﻭ ﻫﺪﺍﻳﺖ،ﻭ ﺭ&#= 65259;ﺒﺮﻯ ﻫﻨﺮﻯ ﻭ ﻓﮑﺮﻯ = ﺩﻳﮕﺮﺍﻥ ﺭﺍ. ﻫﻨﺮ ﻧﻴﺰ ﻣ= ;ﺤﻴﻂ ﻣﺎﺩﻯ،ﺑﺮﺍﻯ = 5227;ﺮﺿﻪ ﺷﺪن ﻮ ﺍﻧﺘﺸﺎ&#= 65197; ﻭﮔﻮﻳﺎﺋﻰ ﻣﻴ&#= 65192;ﻮﺍﻫﺪ ﮐﻪ ﺩﺭ ﻫﺮ ﺯﻣﺎ= ﻥ </spa= n>ﺑﺮﺍﻯ ﻫﺮﻧʌ= 62;ﻉ ﻫﻨﺮ،ﻭﻫﺮ ﺳﻄ= 5186; ﺗﮑﺎﻣﻠﻰ،ﭘﻴA= 198;ﻭﺍﻥ ﻭ ﻋﻠﺎﻗﻤﻨﺪﺍ&#= 65253; ﺁﻥ ﻫﺴﺘﻨﺪ.ﻭﻟ&= #65264; ﻣﺤﻴﻂ ﺩﺭﻭﻧﻰ &= #65191;ﺎﺹ ﻧﻴﺰ ﺑﺮﺍﻯ ﻫﻨ&= #65198;ﻣﻨﺪ ﻟﺎﺯﻡ ﺍﺳﺖ،ﮐ= 5258; ﺑﺘﻮﺍﻧﺪ ﺍﺣﻮ&#= 65165;ﻝ ﺧﻮﺩﺭﺍ ﺑﻴﺎﻥ &= #64400;ﻨﺪ. ﭼﻪ ﺑﻬﺘﺮ ﮐﻪ ﺍ= ﻳﻦ ﻫﻨﺮﻣﻨﺪ ﮐﺎﻣ&#= 65246; ﻭﺍﺻﻞ،ﺷﺎﻫﺪ = 5239;ﺎﺋﻢ ﻧﻮﻉ ﺑﺸﺮﻯ ﺑﺎ&= #65207;ﺪ. ﮐﻪ ﺍﺯ ﺁﺧﺮﻳﻦ = ﻫﺪﻓﻬﺎ ﻭ ﺁﺧﺮﻳﻦ ﺁﺭﻣ&= #65166;ﻧﻬﺎ،ﻭ ﻏﺎﻳﺎﺕ ﺍﻟﻬﻰ &= #65193;ﺭ ﻫﻨﺮ ﺧﻮﺩ ﮔﻔﺘ&= #64405;ﻮ ﮐﻨﺪ. ﺁﻣﺎﺩﻩ ﺷ= ﺪﻥ ﻓﻨّﻰ ﻭ ﺁﻣﻮﺯ&#= 65205; ﻫﻨﺮﻯ،ﻭ ﺗﺄﻣ= 5268;ﻦ ﻭﺳﺎﺋﻞ ﮐﺎﺭ، &#= 65169;ﺮﺍﻯ ﻣﺴﺘﻌﺪ ﺑﺮﻭﺯ &= #65259;ﻨﺮ ﺳﺎﺩﻩ ﺍﺳﺖ.ﻭ ﻣ= ﻴﺘﻮﺍﻧﺪ ﺩﺭ ﻫﺮ ﺯﻣﺎﻥ ﺍ= ﺯ ﻫﺮ ﻭﺳﻴﻠﻪ ﮐﻪ = ﻣﻴﺴّﺮ ﺑﻮﺩ ﺍﺳﺘﻔﺎﺩ&#= 65257; ﮐﻨﺪ. ﺑﺎ ﮐﻤﻰ ﺗ= ;ﮑﺮﺍﺭ ﻭﺗﻤﺮﻳﻦ، ﻫﻤ= 5166;ﻥ ﻫﻨﺮ ﺭﺍ ﺑﺎﻭﺝ<= /span> </spa= n>ﺧﻮﺩﻣﻴﺮﺳᥴ= 6;ﻧﺪ.ﻭ ﺩﻧﻴﺎﻯ ﻣﺎﺩﻯ &= #65169;ﺮ ﺣﺴﺐ ﺗﮑﺎﻣﻠﺎ&#= 65173; ﻃﺒﻴﻌﻰ &#= 65255;ﻮع ﺒﺸﺮﻯﻭﺗﮑﺎﻣ= 5246; ﺗﮑﻨﻴﮑﻰ ﻭﻋﻠ&#= 65252;ﻰ ﺑﺸﺮ،ﻭﺳﺎﺋﻞ = 5183;ﺪﻳﺪﻯ ﺑﺮﺍﻯ ﻫﻨﺮﻣﻨ&#= 65194;ﺍﻥ ﺯﻣﺎﻥ ﺧﻮﺩ ﺁﻣ&= #65166;ﺩﻩ ﻣﻴﮑﻨﻨﺪ. ﻭﻟﻰ = ﻭﻗﺘﻰ ﺑﺮﻭﺯ ﻫﻨﺮﻯ ﺁ&= #65251;ﺎﺩﻩ ﺷﺪ، ﻫﺮﮔﺰ ﮐﻤ&#= 65170;ﻮﺩ </spa= n>ﻭﺳﺎﺋﻞ ﻣﻬʌ= 50; ﻧﻴﺴﺖ ﺑﺎ ﻫﺮ ﺧﺎﺭﻭﺧ&= #65166;ﺷﺎﮐﻰ، ﻭ ﻫﺮﺳﺎﺯ ﻭ ﻗﻠ= ﻤﻰ ﮐﻪ ﺷﺪ،ﻫﻨﺮ ﺭ&#= 65165; ﺑﺮﻭﺯ ﻣﻴﺪﻫﺪ.&= #65261; ﻣﺴﺄﻟﻪ ﺗﻬﻴﻪ &= #65219;ﺮﺡ ﻭ ﺗﺼﻤﻴﻢ ﻭ ﺗﮑ= ﻤﻴﻞ ﻳﻚ ﺳﺒﻚ ﻳﺎ ﻳﻚ= ﺃثر ﻫﻨﺮﻯ ﭼﻴﺰ ﻣﺨ&= #65176;ﺼﺮﻯ ﺍﺳﺖ،ﮐﻪ ﻫﻨﺮ= 5251;ﻨﺪ ﺑﻨﺎﻡ ﺗﺠﺮبه = 5176;ﮑﻨﻴﮑﻰ ﺧﻴﻠﻰ ﺯﻭﺩ ﺁﻧ&= #65198;ﺍ ﺣﻞ ﻣﻴﮑﻨﺪ. ﻣﻬ= ﻢ ﺑﺮﺍﻯ ﻫﻨﺮﻣﻨ&#= 65194;،ﺩﺍﺷﺘﻦ ﻣﻘﺎﻡ ﻋﻘﻞ ﻭ ﺣ= ﺎﻝ ﺑﺮﺗﺮ ﻭ ﻓﺼﻞ ﻧ= ﻮﻋﻰ ﺑﺮﺗﺮ ﺍﺳﺖ.ﺗﺎ = ﺑﺮﺍﻯ ﻫﻤﮕﺎﻥ ﺩﺭ ﻫﻤ&= #65258; ﺟﺎﻫﺎ ﻭ ﻫﻤﻪ ﺯ= ﻣﺎﻧﻬﺎ ﻭ ﻧﺴﻞ ﻫﺎ ﻫﻨﺮ= ﺟﺎﻭﻳﺪﺍﻥ ﺗﻬﻴّﻪ ﻧﻤﺎﻳ= 5194;. ﮐﺎﻣﻠﺎﻥ ﺑﻘﺎ&#= 65163;ﻢ ﺭﺳﻴﺪﻩ،ﺩﺭ ﺳ= 5248;ﻮﻙ ﺍﻟﻬﻰ، ﺑﺮﺗﺮ= 5267;ﻦ ﺷﺎﻳﺴﺘﮕﺎﻥ ﺍ&#= 65267;ﻦ ﮔﻮنه هنر ﺟﺎ᥾= 1;ﻳﺪ ﻫﺴﺘﻨﺪ.ﻭﻟﺬﺍ &= #65235;ﺮﺩﻭﺳﻰ ﻫﻨﺮ ﺭﺍ ﻧﺰﺩ ﺍ= ﻳﺮﺍﻧﻴﺎﻥ ﺁﺭﻳﺎﺷﺪﻩ می= 83;ﺍﻧﺪ ﻭ ﺑس. ﺍﻟﺒﺘﻪ ﻫ= ﻨﺮ ﺭﺍﻳﺞ ﻭ ﻣﻘﺒﻮ&= #65245; ﺍﮐثرﻳّﺖ ﻫﻨʋ= 98; ﺯﻣﺎﻧﻪ ﺍﺳﺖ . ﺯﻳﺮﺍ </spa= n>ﻫﻨﺮ ﻣﻄﻠﻮʋ= 67; ﻓﺼﻞﻧﻮﻋﻰ ﺭﺍﻳﺞ ﺍﻣﺮﻭﺯ &= #65267;ﻚ ﻗﻮﻡ ﺍﺳﺖ. ﻫﻢ ﺍ= ;ﻳﻦ ﻭﺿﻊ ﺗﮑﺎﻣﻠﻰ &= #65239;ﻮﻡ ﻭﻫﻢ ﻧﺪﺍئی اA= 199; ﻫﻨﺮﻣﻨﺪ، ﮐﻪ &#= 65169;ﺎﺯ ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﺍ&= #65247;ﻬﻰ ﺍﺳﺖ،ﺗﺎ ﺑﺮﺣ= 5204;ﺐ ﻋﻘﻞ ﻭ ﺳﻠﻴﻘﻪ = ﻫﻤﺎﻥ ﻣﺮﺩﻡ،ﻫﺸﺪﺍA= 197; ﻭﺍﺧﻄﺎﺭﻫﺎﻯ &#= 65165;ﺯﻟﻰ ﺍﺑﺪﻯ ﺍﻟﻬﻰ ﺭ&= #65165; ﺑﺪﻫﺪ. ﻭ ﺑﻨﺤﻮ= ﻯ ﺗﺎﺭﻳﺦ ﻣﺎﺩﻯ &= #65261;ﻣﻌﻨﻮﻯ ﻳﻚ ﻧﻮﻉ ﺭﺍ ﻧﻴ= ﺰ،ﺩﺭ ﺍﻳﻦ ﻫﻨﺮ ﺧﻮﺍ&= #65259;ﻴﻢ ﻳﺎﻓﺖ.ﭼﻪ ﺑﻮﺩ&= #65255;ﺪ </spa= n>ﻭ ﭼﻪ ﺷﺪﻧﺪ. &#= 64380;ﻪ ﻫﻨﺮﻫﺎﺋﻰ ﺩﺍ&#= 65207;ﺘﻪ،ﻭ ﺍﻣﺮﻭﺯ ﭼﻪ ﺩﺍ&= #65197;ﻧﺪ. ﮐﻰ ﺑﻮﺩﻧﺪ ﻭ ﺑ= ﮑﺠﺎ ﺭﺳﻴﺪﻧﺪ. ﺑﺘﮑ&= #65166;ﻣﻞ ﻳﺎ ﺑﻘﻬﻘﺮﺍﻯ &= #65183;ﻤﻌﻰ ﺍﻳﻦ ﻗﻮﻡ ﭼﻪ ﺗ= ﻤﺪﻥ ﻭ ﻓﺮﻫﻨﮓ ﻭ ﻓﺼ= ﻞ ﻧﻮﻋﻰ ﺩﺍﺭﺩ،= 5169;ﺴﻘﻮﻁ ﻣﻴﺮﻭﺩ ﻳﺎ ﺑﮑ&= #65252;ﺎﻝ . ﺍﻳﻦ ﻫﻨﺮ ﺍﺳﺖ= ; ﮐﻪ ﺑﻴﺎﻥ ﺩﻳﺎﻟﮑ&#= 65176;ﻴﮑﻰ ﺯﺑﺎﻥ ﻫﻨﺮﻣﻨ&#= 65194; ﺍﺳﺖ. ﻣﻨﻄﻖ ﺭﻭ= ﺯ ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ ﻗ= ﻮﻡ ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪ&= #65259;ﺪ. ﺭﻭﺯﻯ ﺩﺭ= ; ﺍﺭﻭﭘﺎ ﺩﺭ ﻗﺮﻭﻥ ﻭﺳﻄ&= #65264;،ﻫﻨﺮ ﻣﻴﮑﻠﺎﻧﮋ ﻣﻴ&#= 65248;ﻴﻮﻧﻬﺎ ﺭﺍ ﺑﻬﺖ ﺯﺩﻩ ﻣ= ﻴﮑﺮﺩ. ﻭﻋﻮﺍﻃﻒ ﻓﻄﺮ&#= 65263; ﻭ ﺍﻧﺴﺎﻧﻰ ﻭ ﺍ= ﻟﻬﻰ ﺁﻧﻬﺎ ﺭﺍ ﺑﻴﺪ&= #65165;ﺭ ﻣﻴﮑﺮﺩ.ﻭ ﺭﻭﺯ&= #65263; ﺩﻳﮕﺮ ﺩﻳﻮﺍﻧ&#= 65260;ﺎﻯ ﺑﺂثاﺭ ﮐﻮﺑﻴA= 204;ﻢ ﻭ ﻣﺒﻬﻢ ﻭ ﭘﻮﭺ= ﺧﻮﺩ،ﻣﻴﻠﻴﻮ= 5255;ﻬﺎ ﺭﺍ ﺍﺣﻤﻘﺎﻧﻪ &= #65193;ﺭﺣﺎﻟﻴﮑﻪ ﺁﺩﺍﻣس ﺑﺪﻫﺎ= 5253;، ﻭ ﺩﺳﺖ ﺩﺭ ﻧﻘﺎ= ﻁ ﺷﻬﻮﺍﻧﻰ ﻣﺤﺒ&#= 65262;ﺏ ﺩﺍﺭﻧﺪ،ﻣﻠﭻ = 5251;ﻠﭻ ﮐﻨﺎﻥ ﺑﻪ</s= pan> &#= 65169;ﻪ ﮐﻮﺩﮐﺎﻧﻪ ﺳﺮ &= #65251;ﻴﺪﻫﻨﺪ. ﻣﻘﺎﻳﺴﻪ ﺁﻧﻬ&#= 65166; ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ&#= 1548;ﺍﻳﺘﺎﻟﻴﺎ ﻳﺎ ﻏﺮﺏ ﮐﺠﺎ ﺑ= ﻮﺩﻩ ﻭ ﮐﺠﺎ ﺷﺪﻩ. ﺍﻳ= ;ﻦ ﺍﺳﺖ ﮐﻪ ﻣﺪﺭﻧ&= #65268;ﺰﻩ ﺷﺪﻥ ﻫﻨﺮ،ﻳﻌ= 5256;ﻰ ﻣﺎﺩﻯ ﺷﺪﻥ ﻭﮐ&= #65250; ﻣﻌﻨﻰ ﺷﺪﻥ،ﻭ &#= 65255;ﺰﺩﻳﻚ ﺳﻘﻮﻁ ﺑﻴﺸﺘﺮ &= #65259;ﻨﺮ،ﻭ ﺣﺘﻰ ﺳﻘﻮﻁ ﻓﺮ&= #65259;ﻨﮓ ﻭ ﺳﻄﺢ ﺭﺍﻳﺞ ﻓ= ﺼﻞ ﻧﻮﻋﻰ ﺑﺸﺮﻯ ﺁ&= #65253; ﺟﺎﻣﻌﻪ ﺍﺳﺖ.</= p> </= span> ﺑﺮʋ= 97;ﺳﻰ ﻣﺮﺍﺣﻞ ﺳﻘﻮﻁ &= #65267;ﻚ ﻫﻨﺮ ﻣﺎﺩﻯ ﺷﺪ&= #65257; </spa= n>ﺭﻭﺯ ﺍﻓﺰﻭʌ= 53;،ﺁﻧﻄﻮﺭ ﮐﻪ ﻫﺮ ﻏﺮﺏ ﻭﺣ= تی ﺩﺭﺷﺮﻕ ﺑﻮﺩﻩ&#= 1548;ﻭ ﺳﻨّﺖ ﻓﻄﺮﻯ ﻭ&#= 65165;ﻟﻬﻰ ﻭ ﺗﮑﺎﻣﻠﻰ ﺧﻮ&= #65193;ﺭﺍ ﺭﻫﺎ ﮐﺮﺩﻩ ﻣﻴ&= #65268;ﺎﺑﻴﻢ. ﺁثاﺭ ﻭﺗﻌﺒﻴA= 198;ﻯ ﺍﺯ ﺗﻤﺎﻡ ﺗﺤﻮ&= #65247;ﺎﺕ ﺩﻳﮕﺮ ﺍﺟﺘﻤﺎ&#= 65227;ﻰ ﻭ ﻓﺮﻫﻨﮕﻰ ﺭﺍ = ﻣﻠﺎﺣﻈﻪ ﻣﻴﮑﻨﻴﻢ. ﭘﻴﺸ&= #65198;ﻓﺖ ﺗﮑﻨﻮﻟﻮﮊﻯ ﻭ &= #65235;ﻀﺎﺋﻰ،ﻭ ﺍﺯﺩﻳﺎﺩ ﻣﺎﺩ&#= 65259;ﮕﺮﺍﺋﻰ،ﺗﻮ᥻= 9;ﻒ ﺗﮑﺎﻣﻞ ﺍﻧﺴﺎ&#= 65255;ﻰ، ﻭ ﻗﺎﻧﻮﻥ ﻣﻨﺪ&= #65263; ﻭ ﺩﻳﮕﺮ ﺍﺷﮑﺎ&= #65245; ﻗﺎﻟﺒﻰ ﺯﻧﺪﮔ&#= 65264;،ﻭﺳﻌﺖ ﺗﺤﺮﻳﻚ ﺷﻬﻮﺍ&#= 65255;ﻰ،ﻭﮐﻢ ﺷﺪﻥ ﻧﻮﺍﺯﺵ ﺩ&= #65247;ﻬﺎﻯ ﺷﮑﺴﺘﻪ ﻭ ﺍﺳﻴ&= #65198;ﺍﻥ ﺩﻧﻴﺎﻯ ﻣﺎﺩﻯ .= ﺟﻬﺎﻥ ﺑﻴﻨﻰ ﻫﺎﻯ ﺟﺪ&= #65267;ﺪﻯ ﮐﻪ ﭘﻴﺪﺍ ﺷﺪﻩ&= #1548;ﺧﻮﺩ ﻏﺮﺏ ﺭﺍ ﻣﺘﺮﺩ&= #65193; ﮐﺮﺩﻩ.ﺩﺭ ﻓﻴﺰ&= #65267;ﻚ ﻧﻮﻳﻦ ﺍﺟﺰاء = 5175;ﺤﺖ ﺃﺗﻢ،ﺍﺯ ﻗﻮﺍ= 5255;ﻴﻦ ﮐﻠﺎﺳﻴﻚ ﻓﻴﺰ&#= 65267;ﻚ ﺳﺮ ﺑﺎﺯ ﻣﻴﺰﻧ&= #65194;.ﻭ ﺍﺻﻞ ﻋﺪﻡ ﻗﻄﻌ&= #65268;ّﺖ ﻭ ﺣﺘﻤﻴّﺖ ﺩﺭ &= #65255;ﻈﺮیه ﺪﻳﺘﺮﻣﻴﻨﻴﺰ= 5249; ﻧﺴﺒﻴّﺖ ﺍﻧﺸ= 5176;ﻦ ﺁﻣﺪﻩ،ﻭ ﻋﻠﻴ= 617;ﺖ ﺟﺪﻳﺪ ﺁﻣﺎﺭﻯ &= #65251;ﻄﺮﺡ ﮔﺮﺩﻳﺪﻩ ﺍﺳﺖ. = ﻭﻣﺎﺩﻩ ﺑﺎﺯ ﻭﺿﻌﻰ ﻏﺎ&= #65251;ﺾ ﺗﺮ ﺍﺯ ﺳﺎﺑﻖ ﻳ= ﺎﻓﺘﻪ. ﻓﺮﻭﻳﺪ ﻧﻴﺰ ﺍ&= #65199; ﻣﮑﺎﻧﻴﺰﻡ ﺟﺪ&#= 65267;ﺪﻯ ﺩﺭ ﻧﺎ ﺁﮔﺎﻫﻰ = ﻣﻴﮕﻮﻳﺪ.ﻭ ﻳﻮﻧﮓ ﺑﻨﺎ ﺁﮔ&= #65166;ﻫﻰ ﺟﻤﻌﻰ ﻭ ﻋﻘﻞ ﺟ= ﻤﻌﻰ ﺭﺳﻴﺪﻩ،ﻭ ﺍﺯ</s= pan> </spa= n>ﺻﻮﺭﺗﻬﺎﻯ(ʌ= 03;ﻤﺒﻮﻟﻴﻚ ﺍﺯﻟﻰ)ﻭ ﻃﺒﻴﻌ&= #65264; ﺩﺭ ﺑﺸﺮ ﻳﺎﺩ ﮐ= ﻨﺪ.ﻧﻮﻋﻰ ﺍﻋﺘﺮﺍﻑ ﻋﻠﻤ&#= 65264; ﺍﺯ ﭘﻴﺸﻴﻨﻰ ﺃ&= #65199;ﻟﻰ ﻭ ﺗﻘﺪﻳﺮﺍﻟﻬ&#= 65264; ﺍﺳﺖ. ﻭ ﺟﺎﻣﻌﻪ= ﺷﻨﺎﺳﺎﻥ،ﺫﻫ= 5254; ﺍﻧﺴﺎﻥ ﺑﺪﻭﻯ &= #65261; ﺍﻭﻟﻴﻪ ﺭﺍ،ﻧ= 5262;ﻋﻰ ﻋﻘﻞ ﻗﺒﻞ ﺍﺯ ﻣ= ﻨﻄﻖ، ﻭﻧﻮﻋﻰ ﺍﺭﺗﺒ&#= 65166;ﻁ ﺟﺎﺩﻭﺋﻰ ﻭ ﻣﻠ&= #64401;ﻮﺗﻰ ﺑﺎ ﺍﺭﻭﺍﺡ ﻳﺎ&= #65235;ته اﻧﺪ. ﻭ ﺍﺩﻣﻮﻧ&= #65194; ﻫﻮﺳﺮﻝ ﺍﺯ ﺫﺍ&= #65173; ﻳﺎ ﺧﻮﺩ ﺩﺭ ﺍﻣ= ﻮﺭ ﻣﻴﮕﻮﻳﺪ.ﻭﺍﺯ &= #65261;ﺟﻮﺩ ﺭﺍﺑﻄﻪ ﺫﻫﻨﻰ &= #65267;ﺎ ﺷﺄﻥ ﻭﻣﻘﺎﻡ ﺫ&= #65165;ﺗﻰ ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ،&#= 65193;ﺭ ﻫﺮ ﻣﺮﺣﻠﻪ ﺗﮑ&= #65166;ﻣﻠﻰ ﻳﺎﺩ ﻣﻴﮑﻨﺪ. ﺩ= ﺭ ﺟﻬﺎﻥ ﻫﻨﺮﺟﺪ&#= 65267;ﺪ ﻧﻴﺰﺍﻣﭙﺮﺳﻴ= 5262;ﻧﻴﺴﻢ ﺗﺎ ﮐﻴﻮﺑﻴﺴﻢ &= #65261;ﻮﺭﺭﺋﺎﻟﻴﺴA= 250;،ﻃﺒﻴﻌﺖ ﺭﺍ ﺩﺭ ﺍﺷﮑﺎﻝ = ﻫﻨﺪﺳﻰ ﻣﻰ ﺑﻴﻨﻨﺪ. ﻭﻣ= ﺮﺋﻰ ﮐﺮﺩﻥ ﻧﺎﻣﺮﺋ&#= 65264; ﻫﺎ ﺭﺍ ﺩﻧﺒﺎﻝ = ﻣﻴﮑﻨﻨﺪ.ﺩﺭﺍ&#= 65193;ﺑﻴﺎﺕ ﻫﻢ ﺩﻧﺒﺎﻝ ﻣﺘ&= #65248;ﺎﺷی ﺒﻮﺩه ﺴﻴﺴﺘﻢ &#= 65259;ﺎﻯ ﻓﺮﻫﻨﮕﻰ ﻭﺳﻨ&#= 1617;ﺘﻰ ﻭ ﺁﺭﻣﺎﻧﻰ ﻣﻴ&= #65170;ﺎﺷﻨﺪ.ﻣﺘﻔﮑ= 617;ﺮﻳﻦ ﺧﻄﺮ ﺭﺍ ﺩﺭ ﻧﻬ= ﻠﻴﺴﻢ ﻭﭘﻮﭼﻰ ﻓﻌﻠﻰ &= #65193;ﻳﺪﻩ ،ﮐﻪ ﺗﺮس ﻭ ﺩﻟ&#= 65260;ﺮﻩ ﺟﺎﻯ ﺁﻥ ﺭﺍ ﮔﺮ= ﻓﺘﻪ ﺍﺳﺖ. ﺧﻮﺩ ﺯﻧﺪ= ﮔﻰ ﺭﺍ ﻧﻴﺰ ﻳﻚ ﻏﻴ= ﺮ ﻣﻌﻘﻮﻝ ﻭ ﮐﺎﺭ&= #65263; ﻧﺎ ﺩﺭﺳﺖ ﻳﺎﻓ&= #1578;ه.ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺩﺭ ﻭ&= #65197;ﺍﻯ ﺍﻳﻦ ﺑﻰ ﻧﻈﻤﻰ = ﭘﻴﺪﺍ ﺷﺪﻩ، ﻭ ﻮﺭﻏﻴ&#= 65198;ﻣﻤﮑﻦ،ﺗﺠﺎ᥷= 7;ﺏ ﺳﺮﺷﺎﺭ ﺍﺯ ﻣﻌ&= #65256;ﻮﻳّﺖ ﻇﻬﻮﺭ ﻣﻴﮑﻨﺪ. = ﻭ ﭼﻮﻥ ﺍﻟﻴﻮﺕ ﺑ&= #65236;ﮑﺮ ﻧﻘﻄﻪ ثاﺑﺖ، A= 261;ﺟﻮﺩ ﺟﻬﺎﻥ ﻣﺘﻐﻴّ= 5198; ﺍﻓﺘﺎﺩ.ﻳﺎ ﻫﺎ&= #65267;ﺪﮔﺮ ﺍﺯ ﺟﻬﺶ ﺩﺭ ﺍﺳ= ﺎس ﻭﺟﻮﺩ ﻳﺎﺩ ﻣﻴ&= #64401;ﻨﺪ.ﻭﺍﻧﺪﻳﺸ= 5268;ﺪﻥ ﻳﺎ ﻧﻴﻨﺪﻳﺸﻴ&#= 65194;ﻥ ﺭﺍ ﺣﻘﻴﻘﺖ ﻭﺟ&= #65262;ﺩ ﻣﻴﺪﺍﻧﺪ. ﮐﻪ ﺍ= ﻟﺒﺘﻪ ﺩﺭ ﺗﻌﺒﻴﺮﻯ ﺩ&= #65267;ﮕﺮ ﺩﺭ ﺍﻧﺪﻳﺸﻴﺪ&#= 65253; ﺟﺪﻳﺪ ﺑﺮﺗﺮ،= 5261;ﺟﻮﺩﻯ ﺑﺮﺗﺮ ﻫﺴﺖ.ﻭ ﭘ= ﻴﺪﺍﻳﺶ ﻓﺼﻞ ﻧﻮﻋﻰ ﺟﺪ&= #65267;ﺪ، ﺑﺎﻳﺪ ﻣﺪّ ﻧﻈ&#= 65198; ﺑﺎﺷﺪ.ﮐﻪ ﻫﻤﺎ&= #65253; ﺗﮑﺎﻣﻞ ﻭ ﺭﺍﻩ = ﺁﻥ،ﻧﺒﺎﻳﺪ ﺍﺯﺍﺗﻔﺎﻗﺎﺕ &#= 65219;ﺒﻴﻌﻰ ﺩﺍﻧﺴﺖ.ﺑﻠﮑﻪ &= #65203;ﻠﻮﻙ ﻭﺷﻬﻮﺩ ﺗﺠﻠّ= 5268;ﺎﺕ ﺍﻟﻬﻰ ﻭﺁﻳﻨﺪ&#= 65257; ﻫﺎﻯ ﻣﻨﺘﻈﺮ ﻣ&= #65166; ﺩﺭ ﻫﺮ ﻓﺮ= ;ﺩ ﺍﺳﺖ .<o:p></o:p> ﻫﻨﺮ ﺳﻨ= ;ّﺘﻰ ﺷﺮﻕ ﻫﻨﻮﺯ ﺧﺎ&= #65219;ﺮﺍﺕ ﺟﺎﻭﺩﺍﻧﻰ ﺍﺟ&#= 65194;ﺍﺩﻯ ﺧﻮﺩﺭﺍ ﺣﻔﻆ ﮐ&= #65198;ﺩﻩ،ﻭﻟﻰ ﺩﺭﺍﻳﻨﺠﺎ ﻣﺎ &= #65169;ﺎ ﺩﻭ ﻧﻮﻉ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ ﺟﺎﻭﺩﺍﻧﻰ ﺭﻭ&#= 65169;ﺮﻭ ﻫﺴﺘﻴﻢ. ﻳﮑﻰ ﺳ= ﻤﺒﻮﻟﻬﺎﻯ ﻣﻠّﻰ ﻭ ﺗﺎﺭﻳ&#= 65192;ﻰ،ﮐﻪ ﺑﻤﺮﻭﺭ ﻣﻮﺭﺩ &= #65203;ﺘﺎﻳﺶ ﻭ ﺁﺭﺯﻭﻯ ﺗﺎﺭ&= #65267;ﺨﻰ ﻗﻮﻡ ﺑﻮﺩﻩ.ﻭ ﻳ= ﮑﻰ ﺍﺯ ﺳﻤﺒﻮﻟﻬﺎ&#= 65263; ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﮐ&= #65264;،ﮐﻪ ﺍﺟﺪﺍﺩ ﺷﺮﻗﻴ&#= 65166;ﻥ، ﻫﻤﻴﺸﻪ ﺁﻧﺮﺍ &= #65169;ﺨﺎﻃﺮ ﺩﺍﺷته اﻧﺪ،᥾= 1; ﺑﺎﻭﻟﺎﺩﺷﺎﻥ ﺗﻌﻠﻴﻢ ﺩﻳﻨﻰ &= #65251;ﻴﺪﺍﺩﻧﺪ. ﺁﻥ ﺳﻤﺒﻮﻟﻬﺎ&#= 65263; ﺗﺎﺭﻳﺨﻰ ﺍﺟﺪ&#= 65165;ﺩﻯ ﻭ ﻓﻨﺎﺗﻴﻚ ﻫﺴ&= #65176;ﻨﺪ،ﻭ ﻗﺪﺭﺕ ﻣﻘﺎﻭﻣ&#= 65174; ﺩﺭ ﺑﺮﺍﺑﺮ ﺳﻤ&= #65170;ﻮﻟﻬﺎﻯ ﻧﻮﺗﺮ ﻋﺮﻓﺎﻧ&#= 65264; ﺑﻌﺪ ﺍﺯ ﺧﻮﺩ ﺭ= ﺍ ﻧﺪﺍﺭﻧﺪ.ﭼﻪ ﺭ&= #65203;ﺪ ﺑﺴﻤﺒﻮﻟﻬﺎﻯ &#= 65251;ﺪﺭﻥ ﻣﺎﺩی ﺘﺮ. ﻭﻟﻰ = ﺳﻤﺒﻮﻟﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﺳﻠﻮﮐ&= #65264; ﻳﻚ ﻗﻮﻡ ﺷﺮﻗﻰ&= #1548;ﺍﺯ ﺑﻘﺎﻳﺎﻯ ﺳﻠﺴ&#= 65248;ﻪ ﺍﻧﺒﻴﺎ ﺑﻮﺩﻩ&#= 1548;ﻭ ﺧﺪﺍ ﺧﻮﺩ ﺭﺍ ﻣ= ﺤﺎﻓﻆ ﺁﻥ ﺳﻤﺒﻮﻟﻬﺎ&#= 65263; ﺷﻬﻮﺩﻯ ﺩﺍﻧﺴ&#= 65176;ﻪ،که ﺪﺭ ﺑﺮﺍﺑﺮ ﻫﺮ = ﻣﻮﺝ </spa= n>ﻧﻮﺁﻭﺭﻯ ﻭ A= 231;ﻴﺮ ﺍﻟﻬﻰ ﻭ ﻣﺎﺩﻯ = ﻣﻘﺎﻭﻣﺖ ﺩﺍﺭﺩ.ﻭﻟﻰ ﺑﺴ&= #65176;ﻪ ﺑﺎﺭﺍﺩﻩ ﺳﻠﻮ&#= 64400;ﻰ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﺳ&= #65248;ﻮﮐﻰ ﺍﻟﻬﻰ ﺍﻓﺮﺍﺩ &= #65165;ﺳﺖ. ﺁﻧﻬﺎ ﮐﻪ ﻣﻴﻞ = ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ ﻧﺪﺍﺭﻧ&#= 65194;،ﻳﺎ ﺍﺯ ﻓﺼﻮﻝ ﻧﻮﻋ&= #65264; ﻓﺮﺳﻮﺩﻩ ﻭ ﻋﻘ&= #65168; ﻣﺎﻧﺪﻩ ﻫﺴﺘﻨ&#= 65194;،ﺩﻝ ﺑﺎﻳﻦ ﺳﻤﺒﻮﻟ&#= 65260;ﺎ ﻧﻤﻴﺪﻫﻨﺪ،ﻭ = 5175;ﺴﻠﻴﻢ ﻫﺮ ﻣﻮﺝ ﺟﺪﻳﺪ = ﻣﻴﺸﻮﻧﺪ. ﭘس ﺳﻤﺒﻮﻟﻬﺎ= 740; ﺸﻬﻮﺩﻯ ﺧﻮﺩ ﺯ&= #65165;ﺋﻞ ﻧﻤﻰ ﮔﺮﺩﻧﺪ. ﻭ= ﻟﻰ ﺑﺮﺍﻯ ﻏﻴﺮ ﻃﺎ&= #65247;ﺒﺎﻥ ﻭ ﻏﻴﺮﻣﺴﺘﻌﺪ&#= 65165;ﻥ،ﻣﻮﺭﺩ ﺗﻮﺟّﻪ ﻭ ﺗﻤﺮ&#= 64400;ﺰ ﻗﺮﺍﺭ ﻧﻤﻰ ﮔﻴ&= #65198;ﻧﺪ. ﻭ ﺑﺮﺍﻯ ﺁﻧﻬﺎ = ﻓﺮﺍﻣﻮﺵ ﺷﺪﻩ ﻣﻴﮕﺮﺩﻧ&#= 65194;. ﻭﺑﺮﺍﻯ ﮔﺮﻭﻫ&#= 65264; ﺩﻳﮕﺮ،ﻣﻨﺤﺮA= 233; ﺷﺪﻩ ﻭ ﺗﺤﺮﻳﻒ = ﮔﺮﺩﻳﺪﻩ.ﮐﻪ ﻗﻄﻌﺎ ﺧﻮﺩﺷﺎ&#= 65253; ﻧﻴﺰ ﺩﺭ ﺳﺮﺍﺷ&= #65268;ﺒﻰ ﮐﺎﺭﻣﺎ ﻭﻣﺴﺦ &= #65239;ﺮﺍﺭ ﻣﻴﮕﻴﺮﻧﺪ. ﻫ᥷= 8;ﭼﻪ ﻗﻮﻣﻰ ﺷﺮﻗﻰ ﻭ&= #65251;ﺸﺮﻗﻰ ﻭ ﺍﺷﺮﺍﻗﻰ ﺩﺭ&= #65235;ﮑﺮ،ﺗﺎﺑﻊ ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﺑ&= #65198;ﺗﺮ ﺑﺎﺷﺪ،ﺑﻴﺸﺘA= 198; ﺷﺎﻧس ﺑﺮﺧﻮﺭ= 5193;ﺍﺭﻯ ﺍﺯ ﺳﻤﺒﻮﻟﻬﺎ&#= 65263; ﺍﻟﻬﻰ ﺩﺍﺭﻧﺪ&#= 1548;ﻭ ﻫﻨﺮ ﺁﻧﻬﺎ ﻋﻘ&= #65248;ﻰ ﺗﺮ ﺍﺳﺖ. ﻗﻮﻡ ﺁ= ;ﺭﻳﺎﺋﻰ ﺩﺭ ﮐﻞّ ﻭ ﺁﺭﻳ&= #65166;ﺋﻴﺎﻥ ﻣﺴﺘﻌﺪ ﺳﻠﻮﻙ&#= 1548;ﻭﺍﺭثاﻥ ﻭﺍﺻﻞ ﮐﺎﻣﻞ ﺁ&= #65197;ﻳﺎﺋﻰ ﺷﺪﻩ،ﺍﺯ ﺳﻬﻢ &#= 65169;ﻴﺸﺘﺮﻯ ﺩﺭ ﺍﺣﺘﺮﺍﻡ ﻭ = ﺗﻤﺮﮐﺰ ﺩﺭ ﺍﻳﻦ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ ﺷﻬﻮﺩﻯ ﺍﻟﻬﻰ &= #65193;ﺍﺭﻧﺪ. ﻭ ﺍﺯ ﺗﻤﺎﻡ ﻓﺼ= ﻮﻝ ﻧﻮﻋﻰ ﺟﺪﻳﺪﺗ&#= 65198; ﻧﻴﺰ ﺍﺯ ﺍﻳﻦ ﮔ= ﺮﻭﻩ ﭘﻴﺪﺍ ﺧﻮﺍﻫﻨ&#= 65194; ﺷﺪ.ﻭ ﺍﻳﻨﻬﺎ ﭘ= ﻞ ﺗﮑﺎﻣﻠﻰ ﺑﺸﺮ&#= 65267;ّﺖ ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ &= #65169;ﻨﻮﻉ ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﺴ&= #65176;ﻨﺪ. ﺩﺭ ﻫﻨﺮ ﺷﺮﻗﻰ&= #1548;ﺑﻴﺸﺘﺮ ﺍﻳﻦ ﺍﻟﮕﻮﻫﺎ &= #65255;ﻤﺎﻳﺎﻥ ﻣﻴﮕﺮﺩﻧﺪ.ﺩﺭ &= #65259;ﺮ ﻋﺼﺮ ﺑﺎ ﺗﻐﻴﻴ&= #65198;ﺍﺗﻰ ﺑﺎﺯﻫﻢ، ﻫﻢ ﺷ&#= 64401;ﻠﻰ ﻭ ﺍﺻﺎﻟﺖ ﺍﻭﻟ&= #65268;ﻪ ﺧﻮﺩﺭﺍ ﺣﻔﻆ ﻣ&= #65268;ﮑﻨﺪ.ﻭ ﻣﺪﺍﻡ ﺩﺭ ﻫﻤﺎ&= #65253; ﺣﺪﻭﺩ ﺍﻳﻦ ﺳﻤ&= #65170;ﻮﻟﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﻣﻠّﻰ &= #65239;ﻮﻡ،ﺗﮑﺮﺍﺭ ﻭ ﺑﻴﺸﺘﺮ ﺗثب= 740;ت ﻣﻴﮕﺮﺩﻧﺪ، ﺗ= 5166; ﺑﻨﺴﻠﻬﺎﻯ ﺑﻌ&#= 65194;ﻯ ﻣﻨﺘﻘﻞ ﺷﻮﻧﺪ. = ﻫﻨﺮ ﻏﺮﺏ ﺯﺩﻩ،ﺧﻴ= 5248;ﻰ ﺩﺭ ﻣﺴﺎﺋﻞ ﺫﻭ&= #65239;ﻰ ﺷﺮﻗﻴﺎﻥ ﺗﺄث= 740;رﻯ ﻧﺪﺍﺭﺩ. ﻭ ﻏﺮﺏ= ﺯﻧﺪﮔﻰ ﺑﻴﺸﺘﺮ ﺩﺭ ﺍﻣ&= #65262;ﺭ ﻋﻘﻠﻰ ﻭ ﻓﻠﺴﻔ&= #65264;،ﻳﺎ ﺑﺼﻮﺭﺕ ﺍﻣﻮﺭ &= #65215;ﺪ ﻋﻘﻠﻰ ﻭ ﺿﺪ ﺍﺭ= ﺯﺷﻰ،ﺩﺭﺍﻓﮑA= 166;ﺭ ﻭﻓﻠﺴﻔﻪ ﻫﺎﻯ &= #65165;ثباﺕ ﻣﺎﺩﻩ ﻭ ﺍﻧﮑﺎ&= #65197; ﺧﺪﺍ ﺍﺳﺖ.ﻭ ﺍل&= #1575;ّ ﺭﻭﺡ ﺷﺮﻗﻰ ﮔﺮ&= #65263; ﻫﻨﻮﺯﺩﺭﻏﺮﺏ &#= 65199;ﺩﮔﺎﻥ ﺷﺮﻗﻴﺎﻥ ﻭﺟﻮ&#= 65193; ﺩﺍﺭﺩ. ﻫﻨﺮﻣﻨ&= #65194;ﺍﻥ ﺷﺮﻕ ﻧﺪﺍﻧﺴﺘ&#= 65258; ﺑﺮﻭﺡ ﺷﺮﻗﻰ ﻭ = ﺧﺎﻃﺮﺍﺕ ﻣﻠّﻰ،ﻭ ﺳﻤﺒA= 262;ل ا هاﻯ ﺍﻟﻬﻰ ﺷ= 5198;ﻕ ﻭﻓﺎﺩﺍﺭ ﻫﺴﺘ&#= 65256;ﺪ. ﺯﻳﺮﺍ ﻫﻨﺮﻣﻨ&#= 65194; ﻧﻴﺎﺯ ﺑﺴﺘﺎﻳ&#= 65206; ﺩﻳﮕﺮﺍﻥ ﺩﺍﺭ&#= 65193;،ﻭ ﺍﻳن ﺪﻳﮕﺮﺍﻥ= 548;ﻫﻤﺎﻥ ﻋﻠﺎﻗﻤﻨﺪﺍﻥ &#= 65169;ﺴﻨّﺘﻬﺎ ﻭﺧﺎﻃﺮﺍت اﺯA= 247;ﻰ ﻗﻮم ﻮ ﺳﻤﺒﻮﻟ&#= 65260;ﺎﻯ ﻣلّی ﻮﺍﻟﻬﻰ A= 191;ﻮﺩ ﻫﺴﺘﻨﺪ. ﻫﻤﻴﻦ = ﺣﺎﻝ ﻧﻴﺰ ﺩﺭ ﺧﻮﺩ ﻏ= ﺮﺏ ﻫﺴﺖ.ﮐﻪ ﻋﻠﻰ ﺭ= ﻏﻢ ﻣﺎﺩﻩ ﮔﺮﺍﺋﻰ &= #65207;ﺪﻳﺪ ﻓﮑﺮﻯ، ﻫﻨﻮﺯ &#= 65203;ﻤﺒﻮﻟﻬﺎﻯ ﺍﻟﻬﻰ ﺩﺭ ﻏﺮﺏ&= #1548; ﻣﺎﻧﻨﺪ ﺳﻤﺒﻮ&#= 65247;ﻬﺎﻯ ﻣﻠّﻰ ﻭ ﻗﻮﻣﻰ &= #65153;ﻧﻬﺎ ﻗﻮﻯ ﺍﺳﺖ. ﺻﻠﻴ= ﺐ ﺑﺴﺘﻦ ﻭ ﺍﺳﻢ ﮔ= ﺬﺍﺭﻯ ﻣﺬﻫﺒﻰ ﺍﻃﻔﺎ&#= 65245;، ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺍ&= #65227;ﻤﺎﻕ ﺭﻭﺡ ﻏﺮﺑﻴﺎﻥ &= #65165;ﺯ ﺍﻳﻦ ﺳﻤﺒﻮﻟﻬ&#= 65166;ﻯ ﻣﺬﻫﺒﻰ ﻭ ﺍﻟﻬ&= #65264; ﻣﺤﻔﻮﻅ ﻫﺴﺘﻨ&#= 65194;.ﻭﻟﻰ ﺗﻮﺟّﻬﻰ ﻋﻘﻠ= 5264; ﻭ ﺷﻬﻮﺩﻯ ﺑﺂﻧ&= #65260;ﺎ ﻧﺪﺍﺭﻧﺪ. ﻟﺬﺍ = ﺳﻤﺒﻮﻟﻬﺎﻯ ﻣﻠّﻰ،ﺑﻴﺸﺘʋ= 98; ﺩﺭ ﺍﺣﻮﺍﻝ ﺍﻧﺴﺎ&#= 65253; ﺗﺤﺮﻳﻚ ﺍﻳﺠﺎ&#= 65193; ﻣﻴﻨﻤﺎﻳﺪ ﻧﻪ &= #65193;ﺭ ﻋﻘﻞ ﺁﻧﻬﺎ.ﮐﻪ = ﻋﻘﻞ ﺟﺰﺋﻰ،ﻭ ﻫﻤﻴ= 5208;ﻪ ﺣﺠﺎﺏ ﺣﺎﻝ ﻭﻭ&= #65183;ﺪﺍﻥ ﻭ ﻓﻄﺮﺕ ﺑﻮﺩﻩ = ﺍﺳﺖ . ﻭ ﺩﺭﺳﻠﻮﻙ ﺍﻟ= ;ﻬﻰ ﻫﻤﻴﺸﻪ ﺑﺎ ﮐﺸ&= #65176;ﻦ ﻧﻔس ﺑﺎ ﻫﻤﺎﻥ &= #65227;ﻘﻞ ﺟﺰﺋﻰ ﻓﺮﺩ،ﮐ= 5258; ﺗﺤﻤﻴﻞ ﺩﻳﮕﺮ&#= 65165;ﻥ ﺑﺮﺣﺎﻓﻈﻪ ﻓﺮ&#= 65193; ﺍﺳت ﺘﺰﮐﻴﻪ ﺩ&#= 65203;ﺖ </spa= n>ﻣﻴﺪﻫﺪ.ﺣﺘʌ= 64; ﺷﺮﻗﻰ ﮐﻤﺘﺮ ﺑﻬﻨﺮﻣ&#= 65256;ﺪ ﻓﺮﺻﺖ ﻣﻴﺪﻫﺪ&#= 1548;ﮐﻪ ﺑﺎﺑﺪﺍﻉ ﻓﺮﺩ&#= 65263; ﻭ ﺗﻐﻴﻴﺮ ﺩﺳﺖ = ﺑﺰﻧﺪ . ﺯﻳﺮﺍ ﻫﻢ ﺩﻳﮕ= ;ﺮﺍﻥ ﭼﻨﻴﻦ ﻧﻤﻰ ﺧﻮ&= #65165;ﻫﻨﺪ،ﻭ ﻫﻢ ﺍﺑﺪﺍﻉ ﺍﻧ&= #65236;ﺮﺍﺩﻯ ﺩﺭ ﻫﻨﺮ،ﻭﻗﺘ= 5264; ﺩﺭﺳﺖ ﺍﺳﺖ،ﮐ= 5258; ﻫﻨﺮﮐﻨﺪ ﺍﺯ ﻣ&= #65188;ﻞ ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﺮ&= #65175;ﺮﻯ ﻫﻨﺮ ﻧﻤﺎﺋﻰ ﮐ&= #65256;ﺪ.ﻭ ﺍلاّ ﻓﺮﻭﺩ ﺁA= 251;ﺪﻥ ﻫﻨﺮﻣﻨﺪ، ﺍﺯ &#= 65203;ﻄﺢ ﺧﻮﺩ ﺑﺴﻄﺢ ﻭ ﺳ= ﻠﻴﻘﻪ ﺟﻤﻌﻰ ﺧﻮﺍﻫﺪ &= #65169;ﻮﺩ.ﻭﺍﻳﻦ ﺧﻮﺩ ﻳﻚ ﻋﻤﻞ ﻗ= ﻬﻘﺮﺍﺋﻰ ﺍﺳﺖ. ﻭ ﺍﺑﺪﺍﻉ= ﺷﺨﺼﻰ ﺩﺭ ﺷﺮﻕ،ﺑﺎﻳ= 5194; ﺍﺣﻴﺎ ﻭﺗﻐﻴﻴ&#= 65198; ﺟﺪﻳﺪ،ﺩﺭ ﺳﻤ= 5170;ﻮﻟﻬﺎﻯ ﺗﺎﺭﻳﺨﻰ ﻭ ﻗﻮ&= #65251;ﻰ،ﻳﺎ ﺩﺭ ﺳﻄﺢ ﺑﻴﺎﻥ = ﺑﻬﺘﺮ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺑﺎﺷﺪ. ﺩﺭ ﻧﻘّ&= #65166;ﺷﻴﻬﺎﻯ ﺻﺤﻨﻪ ﮐﺮﺑﻠﺎ &= #65193;ﺭ ﺍﻳﺮﺍﻥ،ﺑﻴﺸA= 176;ﺮ ﺍﺑﺪﺍﻉ ﺷﺨﺼﻰ &= #65169;ﺮﺣﺴﺐ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺩ&#= 65267;ﻨﻰ ﻭ ﺍﺟﺪﺍﺩﻯ ﻧﻤ&= #65166;ﻳﺎﻥ ﻣﻴﮕﺮﺩﺩ. ﻫﻨﺮ&= #65251;ﻨﺪ ﺟﺒﺮﺍ ﺗﺎﺑﻊ ﺳ&= #65248;ﻴﻘﻪ ﺟﻤﻌﻰ ﺍﺳﺖ. ﮔﺮ= ﭼﻪ </spa= n>ﺑﺼﻮﺭﺕ ﺍﺣʌ= 68;ﺎ ﻭﺗﺠﺪﻳﺪ ﺩﺭﺗ&#= 65228;ﺒﻴﺮ ﺍﺳﺖ. ﺍﻣﺎﻧﺖ ﺩ= ﺍﺭﻯ ﺍﺯﺳﻤﺒﻮﻟﻬﺎ= 5263; ﺍﻟﻬﻰ ﻭ ﻗﻮﻣﻰ = ﺩﺭﻫﻨﺮﻣﻨﺪﺍ= 5253; ،ﺑﺎ ﻓﺼﻞ ﻧﻮﻋ&#= 65264; ﺑﺮﺗﺮ،ﻳﻌﻨﻰ = 5153;ﻧﻬﺎﺋﻰ ﮐﻪ ﺑﺴﻠﻮﻙ ﺍﻟ&= #65260;ﻰ ﻭ ﺷﻬﻮﺩﻯ ﺭﺳﻴ&= #65194;ﻩ ﺑﺎﺷﻨﺪ، ﺑﻬﺘ= 5198; ﺍﺣﻴﺎ ﻭ ﻧﻮﺳﺎ&= #65199;ﻯ ﺑﻘﺼﺪ ﺳﻤﺒﻮل= 607;ای ﺍﻟﻬﻰ ﺍﺟﺪﺍﺩ&#= 65263; ﻣﻴﻨﻤﺎﻳﻨﺪ. ﺍ&= #65199; ﻧﺸﺎﻧﻪ ﻫﺎﻯ ﻭ&= #65235;ﺎﺩﺍﺭﻯ ﻫﻨﺮﻣﻨﺪ ﺷﺮﻗ&#= 65264;،ﺩﺭ ﺑﺮﺍﺑﺮ ﺳﻤﺒﻮ&#= 65247;ﻬﺎﻯ ﺩﻳﻨﻰ ﻭ ﻗﻮﻣﻰ&= #1548; ﻗﺒﻮﻝ ﻓﻨﺎﻯ ﺷ&= #65192;ﺼﻰ ﺩﺭ ﺟﻤﻊ ﻣﻴﺒﺎ&= #65207;ﺪ.ﻭﮐﻤﺘﺮ ﻓﺮﺩ ﻫﻨﺮﻣﻨﺪ &= #65203;ﻌﻰ ﺩﺍﺭﺩ،ﺧﻮﺩﺭA= 165; ﺍﺯ ﺳﻠﻴﻘﻪ ﺟﻤ&= #65228;ﻰ ﻭ ﻋﻘﺎﻳﺪ ﻭ ﺳﻤ= ﺒﻮﻟﻬﺎﻯ ﻗﻮﻣﻰ ﺷﺮﻗﻰ ﺟ&= #65194;ﺍ ﻣﻴﮑﻨﺪ.ﻣﮕﺮ ﺍ&= #65267;ﻨﮑﻪ ﺑﻴﺸﺘﺮ ﻏﺮﺏ ﺯ&= #65193;ﮔﻰ ﺩﺍﺷﺘﻪ ﺑﺎﺷﺪ. = ﻭﻟﻰ ﺩﺭ ﻫﺮ ﺣﺎﻝ ﺑﺎ= ﺯﮔﺸﺖ ﻣﺠﺪﺩ ﻫﻨﺮﻣﻨ&#= 65194; ﺷﺮﻗﻰ،ﺑﺴﻄﺢ = 5203;ﻠﻴﻘﻪ ﺩﻳﻨﻰ ﻭ ﻣﻠّﻰ &= #65239;ﻄﻌﻰ </spa= n>ﺍﺳﺖ. ﺩﺭ ﭼﻴ= 5254; ﻭﻫﻨﺪ،ﺑﻨﺪ᥷= 7;ﺕ ﭼﻨﻴﻦ ﺳﻌﻰ ﺩﺭ&= #65175;ﻚ ﺭﻭﻯ ﺩﻳﺪﻩ ﻣﻴ&= #65208;ﻮﺩ. ﻭ ﻫﻤﻴﻦ ﻫﻤﺸﮑ&= #65246; ﺷﺪﻥ ﺑﺎ ﺫﻭﻕ ﺟ= ﻤﻌﻰ،ﻭ ﺣﻔﻆ ﺳﻤﺒﻮﻟﻬ&#= 65166;ﻯ ﺩﻳﻨﻰ ﻭ ﻣﻠّﻰ&#= 1548;باعث ﺷﺪﻩ ﮐﻪ ﺁثاﺭ &#= 65259;ﻨﺮﻯ ﺷﺮﻗﻰ،ﮐﻤﺘﺮ = 5255;ﻮﺁﻭﺭﻯ،ﻭ ﮐﻤﺘﺮ ﺍﻓﺮﺍﺩ &= #65259;ﻨﺮﻣﻨﺪﻯ ﺷﻬﺮﺕ ﺧﺎص ﻤﻴ&#= 65268;ﺎﺑﻨﺪ. ﻭ ﺣﺘﻰ ﻫﻨﺮﻣﻨ&= #65194;ﺍﻥ ﻣﻬﺎﺟﺮ ﺷﺮﻕ ﺑ&= #65232;ﺮﺏ، ﻧﺘﻮﺍﻧﺴته ﭼA= 262;ﻥ ﺧﻮﺩ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﻏﺮﺑﻰ،ﺍﺑﺪﺍA= 225; ﺧﺎص ﻮﺷﻬﺮﺗﻰ &#= 64344;ﻴﺪﺍ ﮐﻨﻨﺪ.ﻭ ﺍﻳﻦ ﺩ= ﻟﻴﻞ ﺍﺭﺯﺵ ﺗﺠﺮﺑﻪ &= #65251;ﻌﻨﻮﻯ ﻭ ﺷﻬﻮﺩﻯ،ﺩﺭ &#= 65255;ﺰﺩ ﺷﺮﻗﻴﺎﻥ ﺍﺳﺖ. = ﮐﻪ ﺑﻴﺸﺘﺮ ﮐﺸﺶ ﺑ&= #65204;ﻠﻮﻙ ﺍﻟﻬﻰ،ﻳﺎ ﺣﺪ= 617; ﺃﻗﻞ ﻋﺪﻡ ﭘﺬﻳ&= #65198;ﺵ ﻏﺮﺏ ﺯﺩﮔﻰ ﺭﺍ = ﺩﺍﺭﻧﺪ. ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﺮ&= #65175;ﺮ ﺑﺮﺧﻰ ﺍﺯ ﺍﻳﻦ = ﻫﻨﺮﻣﻨﺪﺍﻥ،A= 203;ﺒﺐ ﺷﺪﻩ ﮐﻪ ﻓﺮﺩ ﺧ= ﻮﺩﺭﺍ ﺩﺭ ﮐﻞّ ﺟﺎﻣﻌ&#= 65258;،ﻭ ﮐلّ ﺴﻤﺒﻮﻟﻬA= 166;ﻯ ﺩﻳﻨﻰ ﻭﻣﻠّﻰ &#= 65235;ﻨﺎ ﺷﺪﻩ ﺑﺒﻴﻨﺪ<sp= an dir=3DLTR>. ﺍﻳﻦ ﻓﻨﺎ ﺩﺭ ﺑﻴﻦ ﻫ= ﻨﺮﻣﻨﺪﺍﻥ ﺻﻨﺎﻳﻊ ﺩﺳﺘﻰ &= #65261; ﻣﻠّﻰ ﺍﺻﻔﻬﺎ= 5253; ﻭ ﻗﺎﻟﻰ ﺑﺎﻓﺎ&= #65253; ﻣﻴﺘﻮﺍﻥ ﻣﻠﺎ&#= 65187;ﻈﻪ ﮐﺮﺩ. ﺍﻟﺒﺘﻪ ﺍ= ﻓﺮﺍﺩ ﻭ ﻫﻨﺮﻣﻨﺪﺍﻧ&#= 65264; ﺩﺭﺷﺮﻕ، ﮐﻪ ﺍ&#= 65259;ﻞ ﺫﮐﺮ ﻭ ﻳﺎﺩ ﺧﺪ= ﺍ ﻭ ﺳﻤﺒﻮﻟﻬﺎﻯ &= #65193;ﻳﻨﻰ ﺑﺎﺷﻨﺪ،ﺍﺯ ﻣ= 5188;ﻞ ﺑﻴﻨﺶ ﺍﻭﻟﻴﺎ&#= 65263; ﻗﻮﻡ ﺧﻮﺩ، ﺑﺎ &= #65169;ﻴﻨﺶ ﺷﻬﻮﺩﻯ ﺧﻮﺩﮐ&#= 65166;ﺭ ﻣﻴﮑﻨﻨﺪ.ﻭ ﺗﺎ&= #65169;ﻊ ﻣﻨﺎﻓﻊ ﻣﺎﺩﻯ &= #65261; ﺷﺨﺼﻰ ﻧﻴﺴﺘﻨ&#= 65194;. ﻫﻨﺮﻣﻨﺪ ﺣﺴﺎ&#= 1587; ﻭﻣﺴﺘﻌﺪ ﻭﻟﻰ &= #65153;ﻣﺎﺩﻩ ﺗﺮ،ﺑﺮﺍﻯ ﺗﻌ= 5166;ﻟﻰ ﻓﮑﺮ ﻭ ﺳﻠﻴﻘﻪ = ﻫﻨﺮی ﻤﻴﺒﺎﺷﺪ.ﻭ ﺍﺣ&= #65268;ﺎﻧﺎ ﺍﺯ ﻃﺮﻳﻖ ﺳﻠﻮ&= #65241; ﻫﻨﺮﻯ ﻋﻤﻞ ﻣﻴ&= #64401;ﻨﻨﺪ. ﮔﺮﭼﻪ ﻫﻨﺮﻣﻨ&#= 65194; ﺑﻌﺪ ﺍﺯ ﺷﻬﻮﺩ&= #1548;ﺩﺍﺭﺍﻯ ﺍﻣﮑﺎﻧﺎﺕ ﺑﻴ&#= 65208;ﺘﺮﻯ ﺍﺯ ﮐﺴﺎﻧﻰ ﺍﺳ&= #65174;،ﮐﻪ ﻗﺒﻞ ﺍﺯ ﺗﺰﮐﻴ&= #65258; ﻧﻔس ﻭ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ، ﺑﺨﻮﺍﻫﻨﺪ ﻫﻨ&#= 65198;ﻯ ﺑﺮﺗﺮ ﺍﺭﺍﺋﻪ &= #65169;ﺪﻫﻨﺪ.<o:p></o:p> ﺗﻨﻬﺎ ﻫ= ;ﻨﺮﻣﻨﺪ ﻭ ﻣﺘﻔﮑّﺮﻯ ﻣ&#= 65268;ﺘﻮﺍﻧﺪ،ﺟﻬᥴ= 6;ﻧﻰ ﺟﺪﻳﺪﻯ ﺑﮕﺸﺎ&#= 65267;ﺪ،ﻭﺳﻄﺢ ﻋﺎﻟﻰ ﺗﺮ ﻋﻘﻠ&= #65264;ﻭ ﻣﻨﻄﻘﻰ ﺑﺪﺳﺖ &= #65153;ﻭﺭﺩ،ﮐﻪ ﺍﺯ ﻃﺮﻳﻖ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ،ﺑﺸﻬﻮA= 193; ﻭ ﺗﻐﻴﻴﺮ ﻣﺎﻫ&= #65268;ّﺖ ﺭﻭﺣﻰ ﻭ ﻓﺼﻞ ﻧ= ﻮﻋﻰ ﺧﻮﺩ ﺑﺮﺳﺪ. ﻫﺮ= ﺟﻬﺎﻥ ﮔﺸﺎﺋﻰ ﺩﺭ ﺍﻳ&= #65254; ﭼﻨﻴﻦ ﺩﻳﺪﻯ ﻭ&= #65165;ﻗﻌﻰ ﺗﺮ ﺍﺯ ﺣﻘﻴﻘﺖ = ﺭﺍ ﻧﺸﺎﻥ ﻣﻴﺪﻫﺪ. = ﺯﻳﺮﺍ ﻫﻨﺮ ﻳﮑﻰ ﺍﺯ ﺭ= ﺍﻫﻬﺎﻯ ﺍﺳﺖ،ﮐﻪ ﺑﺤﻘ= 5268;ﻘﺖ ﻣﻴﺮﺳﺪ.ﮔﺮﭼﻪ &= #64400;ﺎﺭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺭ&= #65165; </spa= n>ﻧﻤﻰ ﮐﻨﺪ. ﺣ= 5240;ﻴﻘﺖ ﺑﺮﺗﺮ ﺍﻳﻦ ﭼﻨ&= #65268;ﻨﻰ،ﺩﺭ ﺑﻴﻦ ﻫﻨﺮﻣﻨﺪ&#= 65165;ﻥ ﻭ ﻣﺘﻔﮑّﺮﺍﻥ &#= 65203;ﺎﮐﻨﻴﻦ ﺍﻃﺮﺍﻑ ﮐﻮﻳﺮ &= #65165;ﻳﺮﺍﻥ،ﻳﺎ ﮐﻨﺎﺭ ﺁﺑﺸﺎﺭ&#= 65259;ﺎﻯ ﭼﻴﻨﻰ،ﻭﺩﺭ ﮐ= 5256;ﺎﺭ ﺭﻭﺩﺧﺎﻧﻪ ﮔﻨ&#= 64403; ﺩﺭ ﻫﻨﺪ،ﻭﮐﻨ= 5166;ﺭ ﻟﺒﺨﻨﺪ ﻣﻘﺪّ= 587; ﺑﻮﺩﻳﺴﺎﺗﻮﺍ &#= 65169;ﺮﻟﺒﺎﻥ ﺩﺍﺭﻧﺪ ﺩﻳﺪﻩ &= #65251;ﻴﺸﻮﺩ. ﺍﻣﺮﻭﺯ ﻫﻨﺮ ﺍ&= #65267;ﺮﺍﻧﻰ،ﮐﻪ ﺍﺯ ﺯﻣﻴﻨﻪ ﺳﻨ&= #1617;ﺖ ﺍﻟﻬﻰ ﺳﺮﭼﺸﻤ&#= 65258; ﺩﺍﺭﺩ،ﻧﻴﺮﻭA= 263; ﺣﺮﮐﺖ ﻣﻮﺍﺝ ﺩ&= #65197; ﺁثاﺭ ﻫﻨﺮﻯ ﺁ= 5255;ﺮﺍ ﺑﺨﻮﺑﻰ ﻣﻠﺎﺣ&#= 65224;ﻪ ﻣﻰ ﮐﻨﻴﻢ.که ﺰ&#= 65255;ﺪﻩ ﻭ ﭘﻴﺸﺮﻭ ﻭﮔﻮ&= #65267;ﺎ ﺍﺳﺖ. ﺧﻄﺮ ﻧﺎﺑ= ﻮﺩﻯ ﻭ ﻓﺮﺍﻣﻮﺷﻰ ﺑ&= #65198;ﺍﻯ ﺍﻳﻦ ﻧﻮﻉ ﻫﻨﺮ = ﻭ ﻓﺮﻫﻨﮓ ﻧﻴﺴﺖ.&= #65199;ﻳﺮﺍ ﺧﺪﺍﻭﻧﺪ ﻣﺤﺎ&#= 65235;ﻆ ﺁﻥ ﺍﺳﺖ.ﻭﻫﻨﺮ&= #65251;ﻨﺪﺍﻥ ﻧﻴﺰ ﻣﺴؤﻝ ﺣﻔ&#= 65222; ﺁﻥ ﺩﺭ ﺩﻧﻴﺎﻯ = ﻋﻘﻞ ﻭ ﺫﻭﻕ ﺧﻮﺩ ﻫﺴ= ﺘﻴﺪ. ﻣﺎ ﺍﮔﺮ ﻧﺨﻮﺍ&= #65259;ﻴﻢ،مثل ﺍﻳﻦ ﺍﺳﺖ،ﮐﻪ &#= 65165;ﻳﻦ ﻫﻨﺮ ﺍﺯ ﺟﻬﺎﻥ = ﺑﺮﭼﻴﺪﻩ ﺷﺪﻩ ﺍﺳﺖ ﺩﺭ ﺣ= ﺎﻟﻴﮑﻪ ﻫﻤﭽﻨﺎﻥ ﺩﺭ ﺯ&= #65267;ﺮ ﮔﻨﺒﺪﻫﺎﻯ ﺍﻟ&#= 65260;ﻰ،ﺁثاﺭ ﺁﻥ ﺳﻨّﺘﻬﺎ ﻫ&#= 65204;ﺖ. ﺑﺎﻳﺪ ﻗﺒﻞ ﺍﺯ = ﭘﺮﺩﺍﺧﺘﻦ ﺑﻬﻨﺮ، ﺑﺎﻣﻮ= 5199;ﺵ ﻭ ﺗﺰﮐﻴﻪ ﺧﻮﺩ = ﺑﭙﺮﺩﺍﺯﻳﻢ ﻭ ﺍﻳﻦ ﺷﺎﻧس ﺑ&= #65198;ﺍﻯ ﻫﻤﻪ ﺟﻬﺎﻧﻴﺎ&#= 65253; ﻫﺴﺖ.ﻭ ﺍﮔﺮ ﺍﺳ= ﺘﻌﺪﺍﺩ ﺁﻧﺮﺍ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﻨﺪ، ﻫﺮ ﻭﺍﺻﻞ ﺁﻥ ﻭ= ﺍﻗﻌﺎ ﺩﺭ ﻓﺼﻞ ﻭ ﻫﻨﺮ= ﺳﻨّﺘی اﻟﻬﻰ، ﻭﺍﻗﻌA= 166; ﺍﻳﺮﺍﻧﻰ ﺍﺳﺖ.&= #65261; ﻫﺮﮐﻪ ﺑﺪﺍﻥ<sp= an dir=3DLTR> </spa= n>ﻧﺮﺳﺪ ﻳﺎ ﻧA= 192;ﻮﺍﻫﺪ ﺑﺮﺳﺪ، ﺍﻳﺮﺍ= 5255;ﻰ ﻧﻴﺴﺖ ﮔﺮﭼﻪ ﺍ&= #65199; ﻧﮋﺍﺩ ﺍﻳﺮﺍﻧ&#= 65264; ﻫﻢ ﺑﺎﺷﺪ.ﮐﻪ ﻫ= ﻨﺮ ﺷﻬﻮﺩﻯ ﻧﺰﺩ ﺍ&= #65267;ﺮﺍﻧﻴﺎﻥ ﺍﺳﺖ ﻭ ﺑس .<o:p></o:p> ﺍﻣᥴ= 6; ﺩﺭ ﺟﺎﻣﻌﻪ ﺍﻳﺮﺍ&#= 65255;ﻰ ﺍﻣﺮﻭﺯ،ﻳﺎ ﺩ= 5197; ﮐﻞّ ﺟﻮﺍﻣﻊ ﻣ&#= 65166;ﺩﻯ ﺷﺪﻩ ﺩﻳﮕﺮ،ﺳ= 5240;ﻮﻁ ﻭ ﭘﻮﭼﻰ ﻭ کم ﻤ&= #65166;ﻳﮕﻰ ﻭ ﮐﻢ ﺍﺭﺗﺒﺎﻃ&= #65264; ﻣﻮﺿﻮﻋﺎﺕ ﻫﻨ&#= 65198; ﺑﺨﻮﺑﻰ ﺩﻳﺪﻩ &= #65251;ﻴﺸﻮﺩ. ﻓﺮﻭ ﺭﻳﺨﺘﻦ ﺍ&= #65197;ﺯﺷﻬﺎ ﻭﻧﻬﻠﻴﺴﻢ ﻭ ﺍ&= #65199; ﺧﻮﺩ ﺑﻴﮕﺎﻧﮕ&#= 65264;،ﺩﺭ ﺁثاﺭ ﺍﻳن عصر= ; ﻣﺎﺩﻯ ﭘﻴﺪﺍﺍﺳﺖ.ﻭ ﺍ&= #65197;ﺯﺷﻬﺎ ﻭﺳﻤﺒﻮﻟﻬﺎ ﻭ &= #65175;ﮑﺎﻣﻞ ﺟﻮﺋﻰ،ﻭ ﺗﻌﻠ= 5268;ﻢ ﺣﻘﻴﻘﺖ ﺍﺯ ﺁﻧ&= #65260;ﺎ ﺩﻭﺭﺷﺪﻩ،ﻭ ﺩ= 5267;ﮕﺮ ﺑﺨﺎﻣﻮﺷﻰ ﮔﺮ&#= 65165;ﺋﻴﺪﻩ ﺍﺳﺖ. ﻭ ﺍﻳﻦ ﻧﺘ= ;ﻴﺠﻪ ﺍﺯﺩﻳﺎﺩ ﺭﻭﺯ &= #65165;ﻓﺰﻭﻥ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65261; ﻋﻤﻞ ﮐﻨﻨﺪﮔﺎ&#= 65253; ﺑﺮﺧﻠﺎﻑ ﻓﻄﺮ&#= 65173; ﻭ ﻃﺒﻴﻌﺖ ﺧﻮﻳ&= #65206; ﺍﺳﺖ . ﺁﻧﻬﺎ ﮐﻪ= ; ﺗﮑﺎﻣﻞ ﺑﺮﺗﺮ ﺟﻮﺋﻰ ﺭ&= #65165;،ﺑﻘﻬﻘﺮﺍ ﻭ ﺳﻘﻮﻁ ﺗﺒﺪﻳ&= #65246; ﮐﺮﺩﻩ ﺍﻧﺪ، ﻭ &= #65165;ﺯ ﻫﻨﺮ ﻟﺬﺕ ﻣﻴﺠ&= #65262;ﻳﻨﺪ،ﻭ ﺍﺭﺿﺎﻯ ﻧﻔس ﻧ&#= 65258; ﺍﺭﺿﺎﻯ ﺧﺪﺍ ﻭ&= #65197;ﻭﺡ ﺑﺮﺗﺮ ﺧﻮﺩ،ﮐ= 5258; ﺍﻳﻦ ﺍﺭﺿﺎﻯ ﺭ&= #65261;ﺡ ﻭﺧﺪﺍ،ﻣﺎﺭﺍ = 5251;ﻘﺎﻡ ﺗﮑﺎﻣﻠﻰ ﻭ ﺷﻬ&= #65262;ﺩ ﻣﻴﺮﺳﺎﻧﺪ. ﺁﻧ&= #64381;ﻪ ﺍﺯ ﺍﺻﻞ ﻣﻴﻤﺎ&= #65255;ﺪ ﺍﺯ ﺩﻳﺪ ﻣﺎﺩﻩ = ﺑﻴﻨﻰ ﻣﺎ ﻣﺨﻔﻰ ﻣﺎﻧ&= #65194;ﻩ.ﻭﻟﻰ ﺍﻳﻦ ﺳﻴﻤﺒﻮﻟ&#= 65260;ﺎﻯ ﺍﻟﻬﻰ ﻭ ﺧﺎﻃﺮ&= #65257; ﻫﺎﻯ ﻣﻠّﻰ &#= 65261; ﺟﺎﻭﺩﺍﻧﻰ ﻳﻚ ﻧﮋﺍﺩ ﺍﺳﺖ&= #1548;ﮐﻪ ﻫﺮ= ﭼﻨﺪﻯ= ; ﻓﺮﻳﺎﺩﻯ ﻓﻄﺮﻯ ﺳﺮ ﻣﻴﺪ&= #65259;ﺪ. ﻭﻟﻰ ﺳﻤﺒﻮﻟﻬ&#= 65166;ﻯ ﺟﻬﻞ ﻭ ﺟﻨﻮﻥ ،&= #65261; ﺷﻴﻄﺎﻥ ﻧﻔس ﺁ&#= 65247;ﻮﺩﻩ ﻭ ﺷﻬﻮﺗﺮﺍﻥ ﺍ&= #65199; ﺧﻮﺩﺧﻮﺍهی اʌ= 03;ﺖ.ﮐﻪ ﺍﻣﺮﻭﺯﻩ ﺑیش= 78;ر ﭘﻴﺶﭼﺸﻢ ﻣﺎ ﺩ&= #65197; ﻫﻨﺮ ﻭ ﻓﺮﻫﻨﮓ = ﺩﻳﺪﻩ ﻣﻴﺸﻮﺩ.ﻭ ﻣﺎﺭ&= #65165; ﭼﻨﺪﻯ ﺩﺭ ﺑﺮﺯ&= #65189; ﻗﺮﺍﺭ ﻣﻴﺪﻫﺪ.&= #64400;ﻪ ﺍﮔﺮﺯﻭﺩﺗﺮ ﻫ&#= 65198; ﺷﺨﺼﻰ ﻧﻬﻴﺐ ﻓ&= #65220;ﺮﺕ ﺧﻮﺩﺭﺍ ﻧﺸﻨﻮ&#= 65193;،ﻭ ﺑﻔﮑﺮ ﺗﮑﺎﻣﻞ &= #65183;ﻮﺋﻰ ﻭ ﺣﻘﻴﻘﺖ ﻳﺎﺑ&= #65264; ﻧﺮﻭﺩ،ﺍﻳﻦ ﺣ= 5166;ل ﺒﺮﺯﺥ ﺑﺠﻬﻨّ= 5252;ﻰ ﻗﻬﻘﺮﺍﺋﻰ ﺧﻮ&#= 65165;ﻫﺪ ﮐﺸﻴﺪ.ﺍﻳﻦ ﺑﺮ&= #65199;ﺥ ﻫﻤﺎﻥ ﺻﺒﺮ ﮐﻮ&= #64380;ﻚ ﻭ ﭼﻬﻞ ﺳﺎﻟﻪ ﺧ= ﺪﺍ ﺍﺳﺖ.ﮐﻪ ﺩﻭﺭﻩ = ﺟﻮﺍﻧﻰ ﻓﺮﺩ،ﻭ ﺗﻠﺎﺵ &#= 65165;ﻧﺴﺎﻧﻰ ﺩﺭ ﺩﻧﻴﺎ ﺭﺍ ﺍ= ﺷﻐﺎﻝ ﻣﻴﮑﻨﺪ. ﺍﮔﺮ ﺑ= ﻔﮑﺮ ﺗﺠﺪﻳﺪ ﻧﻈﺮ ﻧ&= #65170;ﺎﺷﻴﻢ،ﺩﻳﮕʋ= 98; ﺧﻴﻠﻰ ﺩﻳﺮ ﻭ ﺑ= ﻰ ثمر ﺧﻮﺍﻫﺪ ﺑA= 262;ﺩ.ﻭ ﭼﻨﺪ ﻫﺰﺍﺭ ﺳﺎ&= #65245; ﺍﺯ ﮐﺎﺭﻭﺍﻥ ﺗ&= #64401;ﺎﻣﻠﻰ،ﻭ ﺁﻳﻨﺪﮔﺎﻥ ﻓﻮ&#= 65237; ﺑﺸﺮﻯ ﻋﻘﺐ ﻣﻴ&= #65252;ﺎﻧﻴﻢ ﻭ ﺩﻳﮕﺮ ﺁﺭﻳﺎ&= #65163;ﻰ ﻧﺨﻮﺍﻫﻴﻢ ﺑﻮ&#= 65193;،ﮔﺮﭼﻪ ﺑﻴﻦ ﺁﻧﻬﺎ ﻧﻴ&= #65200; ﺯﻧﺪﮔﻰ ﮐﻨﻴﻢ&#= 1548;که اﻭﻟﺎﺩ ﻧﺎﺧﻠ= 601; ﭙﺪﺭﺍﻥ ﻣﻴﺒﺎ&#= 65207;ﻴﻢ. ﮐﺴﺎﻧﻰ ﮐʌ= 58; ﺑﻠﺰﻭﻡ ﺩﮔﺮﮔﻮﻧﻰ ﻓﺮ&#= 65259;ﻨﮓ ﻭﻫﻨﺮ ﺧﻮﺩ ﺑﺎ&= #65261;ﺭﺩﺍﺭﻧﺪ،ﻭʋ= 65;ﺯ ﺑﺮﭘﺎ ﮐﺮﺩن ﻔ&#= 65198;ﻫﻨﮓ ﻭﻫﻨﺮ ﺟﺪﻳﺪﻯ &= #65251;ﻴﮕﻮﻳﻨﺪ،ﺗʋ= 66; ﻧﻮﺁﻣﻮﺯﻯ ﺩﺭ &= #65259;ﺮ ﭼﻴﺰ ﺑﺸﻮﺩ،ﻗ= 5220;ﻌﺎ ﺑﺎﻳﺪ ﺑﺪﺍﻧﻨ&#= 65194;،ﮐﻪ ﺟﺎﻣﻌﻪ ﺟﺰ ﺍﺯ = ﺭﺍﻩ ﮐﻤﺎﻝ ﻓﺮﺩﻯ ﺗ&= #64401;ﺎﻣﻞ ﻧﺨﻮﺍﻫﻨﺪ ﻳﺎ&#= 65235;ﺖ.ﻭ ﺍﻓﺮﺍﺩ ﻫﻢ ﺟﺰ = ﺍﺯ ﺭﺍﻩ ﺳﻠﻮﻙ ﺍﻟ&= #65260;ﻰ،ﮐﻪ ﺑﻬﺘﺮﻳﻦ ﺭﺍه &#= 65153;ﻥ،ﻣﻦ ﺭﻭﺵ ﺷﻬﻮﺩﻯ ت&#= 1589;وّف ولایت ﻣﺤﻤﺪﻯ= ; ﻳﺎﻓﺘﻢ،ﮐﻤﺎ&#= 65245; ﻧﺨﻮﺍﻫﺪ ﻳﺎﻓ&#= 65174;. ﮐﺎﻓﻰ ﺍﺳﺖ ﻣﻮ&= #65181; ﻋﻠﺎﻗﻪ ﺑﺴﻠﻮ&#= 65241; ﺍﻟﻬﻰ ﺩﺭ ﺟﺎﻣ&= #65228;ﻪ ﺑﺎﺷﺪ،ﺗﺎﺩﮔA= 198;ﮔﻮﻧﻰ ﺍﺟﺘﻤﺎﻋﻰ ﻭ ﻓ&= #65198;ﻫﻨﮕﻰ ﻣﻠﺎﺣﻈﻪ ﺧﻮﺍ&#= 65259;ﻴﻢ ﮐﺮﺩ. ﺑﺮﺍﻯ ﺩﮔ= ﺮﮔﻮﻧﻰ ﻭ ﺗﻨﻬﺎ ﺍﺯ ﺩﻳ= ﺪ ﺳﻨّﺘﻬﺎﻯ ﺗﺎ= 5197;ﻳﺨﻰ ﻭ ﻣﻠّﻰ،ﮐﺎﻓA= 264; ﻧﻴﺴﺖ ﺗﺎ= ; ﺭﻭﺡ ﺟﺪﻳﺪﻯ ﺩﺭ ﻓﺮ&= #65259;ﻨﮓ ﻳﻚ ﻗﻮﻡ ﺍﻳﺠﺎ&= #65193; ﮐﺮﺩ. ﺳﻨّﺘﻬﺎ&#= 65263; ﻣﻠّﻰ ﻭ ﺗﺎﺭﻳ&#= 65192;ﻰ ﻏﻴﺮ ﺍﻟﻬﻰ،ﻣ= 5166;ﻧﻨﺪ هر ﻓﺮﻫﻨﮕﻰ ﺩ= 5261;ﺭﻩ ﭘﻴﺮﻯ ﻭ ﻓﺮﺗﻮ&= #65175;ﻰ ﺧﻮﺩﺭﺍ ﺑﺪﻧﺒ&#= 65166;ﻝ ﺩﺍﺭﺩ.ﻭ ﻫﻴﭻ ﻫ= ﻮﺭﻣﻮﻧﻰ ﮐﻪ ﺗﺰﺭﻳﻖ ﺷﻮ&= #65193; ﺟﻮﺍﻧﻰ ﻧﺨﻮﺍ&#= 65259;ﺪ ﺩﺍﺩ.ﮔﺮﭼﻪ ﭼﻨ&= #65194; ﺭﻭﺯﻯ ﻫﻢ ﻧﺸﺎ&= #65217; ﺑﻴﺎﻭﺭﺩ. ﺑﺎﻳ&= #65194; ﺑﺴﻤﺒﻮﻟﻬﺎﻯ &#= 65165;ﻟﻬﻰ ﻗﻮﻡ ﺧﻮﺩ ﺑﺎﺯ&= #64404;ﺸﺖ . ﻧﺴﻞ ﺟﺪﻳﺪﻯ ﺍ= ;ﺯ </spa= n>ﺍﻭﻟﺎﺩ ﭘﺪʋ= 97;ﺍﻧﻰ،ﮐﻪ ﺷﺎﻫﺪﺍﻥ ﺯﻣﺎ&#= 65253; ﻭﻭﺍﺻﻠﺎﻥ ﻭ ﺻ&= #65166;ﺣﺐ ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﺮ&= #65175;ﺮ ﺷﺪﻧﺪ.ﻓﺮﻫﻨﮕ&#= 65264; ﻭﻫﻨﺮﻯ ﻭ ﻣﻘﺎ&= #65249; ﻭﻓﺼﻞ ﻧﻮﻋﻰ ﺭ&= #65165;ﻳﺞ ﺟﺪﻳﺪﻯ ﭘﻴﺪﺍ &= #65191;ﻮﺍﻫﺪ ﺷﺪ. ﻫﻢ ﺭﻧﮓ ﮔﺬ= ;ﺷﺘﻪ ﺭﺍ ﺣﻔﻆ ﮐﺮﺩﻩ&= #1548;ﻭﻫﻢ ﺑﻮﻯ ﺍﺟﺪﺍﺩﻯ &= #65251;ﺎﺭﺍ ﺩﺍﺭﺩ ﻭ ﻫﻤﭽﻨ&= #65166;ﻥﭘﻴﺸﺘﺎﺯ ﺍﺳﺖ.نه ﺪﺭ ﺁﻧ&#= 64381;ﻪ که هستیم ﺑﺎﻗ= ﻰ ﺑﺎﺷﻴﻢ، ﻭ ﺁﻧ&#= 64381;ﻪ ﮐﻪ ﺑﻮﺩه اﻳﻢ &#= 65175;ﮑﺮﺍﺭ ﮐﻨﻴﻢ. ﺑﻠﮑﻪ<s= pan dir=3DLTR> </spa= n>ﺑﺎﻳﺪ ﺑﺂﻧʃ= 81;ﻪ ﮐﻪ ﺑﺎﻳﺪ ﺑﺎﺷ&= #65268;ﻢ ﺑﺮﺳﻴﻢ ﻭ ﺑﺸﻮ&= #65267;ﻢ.<o:p></o:p> ﺍ= ﻣﺎ ﺍﻳﻨﮑﻪ ﻗﻮﻣﻰ &= #65169;ﺘﻮﺍﻧﺪ،ﺑﺎ ﺗﺠﺪﻳﺪ ﺣﻴﺎﺕ &= #65259;ﻨﺮ ﻭ ﻓﺮﻫﻨﮓ ﺧﻮﺩ&= #1548;ﻣﺸﺎﺭﮐﺘﻰ ﺟﻬﺎﻧﻰ ﺩﺍﺷﺘ&#= 65258; ﺑﺎﺷﺪ، ﻋﻤﻠﺎ &#= 65169;ﺠﺎﺋﻰ ﻧﻤﻰ ﺭﺳﺪ. ﺯﻳﺮ= ﺍ ﺍﻗﻮﺍﻡ ﺟﻬﺎﻥ&#= 1548;ﻫﺮ ﮐﺪﺍﻡ ﺩﺭ ﻳﻚ ﻓ= ﺼﻞ ﻧﻮﻋﻰ ﺧﺎﺹ ﻫﺴ&= #65176;ﻨﺪ،ﮐﻪ ﺍﺯ ﺩﻳﮕﺮﺍﻥ ﻳ&= #65166; ﺟﻠﻮﺗﺮ ﻳﺎ ﻋﻘ&= #65168; ﺗﺮ ﻣﻴﺒﺎﺷﻨﺪ. = ﻫﺮ ﻓﺼﻞ ﻧﻮﻋﻰ ﺭﺍ&= #65267;ﺞ ﻧﻮﻋﻰ،ﺳﻠﻴﻘA= 260;ﺎﻯ ﻫﻨﺮﻯ ﻭ ﺑﺮﺩﺍ&= #65207;ﺘﻰ ﻋﻘﻠﻰ ﺧﺎﺹ ﺩﺍ&= #65197;ﺩ. ﻭ ﻫﺮ ﺳﻄﺤﻰ ﻫﻨ= ﺮﻯ ﻭ ﻓﺮﻫﻨﮕﻰ ﺑﺮ&= #65165;ﻯ ﺍﻗﻮﺍﻡ ﺑﺮﺗﺮ&#= 1548;ﺩﺭ ﺳﻠﺴﻠﻪ ﺗﮑﺎﻣ&#= 65248;ﻰ ﻣﻀﺮ ﻭ ﻗﻬﻘﺮﺍ&= #65163;ﻰ ﺍﺳﺖ . ﺩﺭ ﺣﺎﻟﻴ= ;ﮑﻪ ﺳﻄﺢ ﻫﻨﺮﻯ ﻭ ﻓ= ﺮﻫﻨﮕﻰ ﺑﺮﺗﺮ ﻗﻮﻣﻰ،= 5169;ﺎ ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﺮ&= #65175;ﺮﻯ ﻣﻴﺘﻮﺍﻧﺪ ﺁﻣ&#= 65262;ﺯﻧﺪﻩ،ﻭ ﻳﺎﺭﻯ ﺩﻫﻨﺪﻩ &= #65175;ﮑﺎﻣﻞ ﺑﺮﺍﻯ ﺳﻄﻮﺡ ﭘ&= #65166;ﺋﻴﻦ ﺗﺮ ﺑﺎﺷﺪ. ﻭ ﺍﻳ= ;ﻦ ﺩﺭ ﺣﺎﻟﻰ ﺍﺳﺖ&= #1548;ﮐﻪ ﺩﻝ ﺑﻪ ﺁﻥ ﺩﺍﺩ= ﻩ ﺑﺎﺷﻨﺪ ﻭ ﺣﺎﺿ&= #65198; ﺑﺘﮑﺎﻣﻞ ﻭ ﺳﻠ&= #65262;ﻙ ﺍﻟﻬﻰ،ﻳﺎ ﺣﺪ &#= 65155;ﻗﻞ ﺳﻠﻮﻙ ﻋﻘﻠﻰ ﻳ&= #65166; ﺳﻠﻮﻙ ﻫﻨﺮﻯ ﺩ&= #65165;ﺷﺘﻪ ﺑﺎﺷﻨﺪ. ﻫﻨﺮ ﻫ= ﺮ ﻗﻮﻣﻰ ﺑﺎﻳﺪ ﺑ&= #65194;ﻭ ﺯﺑﺎﻥ ﺗﻌﺒﻴﺮ &= #65193;ﺍﺷﺘﻪ ﺑﺎﺷﺪ. ﻳﮑﻰ ﺑﺎ= ﻓﺮﺍﺩ ﻓﺼﻞ ﻧﻮﻋﻰ ﻣﺮ&= #65169;ﻮﻃﻪ، ﺩﺭ ﺩﺍﺩﻥ ﺗﺬﮐ&= #1617;ﺮ ﺍﺯ ﺁﺭﺯﻭﻫﺎﻯ &= #64404;ﺬﺷﺘﮕﺎﻥ،ﺑʋ= 98;ﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻤﻘﺎ&#= 65249; ﺁﻳﻨﺪﮔﺎن اﺳA= 174; ، ﻭ ﻳکی هم ﺑﺰA= 169;ﺎﻥ ﺍﻗﻮﺍﻡ &#= 64344;ﺎﺋﻴن ﺘﺮ ﺩﺭﻣﻘﺎﻡ ﺗ&= #64401;ﺎﻣﻠﻰ،ﻭ ﻳﺎﺩﺁﻭﺭﻯ ﺍﻳ&#= 65256;ﮑﻪ ﺑﺮﺍﻯ ﻧﺠﺎﺕ ﺧ&= #65262;ﺩ ﺑﺎﻳﺪ ﺑﮑﻮﺷﻨ&#= 65194;،ﻧﻪ ﺑﺂﻧﭽﻪ ﺩﺍﺭﻧ&#= 65194; ﺗﻌﺼّﺐ ﻭﺭﺯﻧ= 5194;. ﺗﺎ ﺍﺯ ﺧﻮﺩ ﻧﮕ= ﺬﺭﻳﻢ ﻧﻤﻰ ﺗﻮﺍﻧﻴﻢ &= #65169;ﻤﻘﺎﻡ ﺑﺮﺗﺮ ﺑﺮﺳﻴﻢ.&= #65261; ﺍلاّ ﻗﻬﻘﺮﺍʌ= 63; ﻃﺒﻴﻌﻰ ﺩﺭ ﺗﮑﺎﻣﻞ،ﮐ= 5258; ﻧﺘﻴﺠﻪ ﻋﺪﻡ ﺳ&= #65248;ﻮﻙ ﺍﻟﻬﻰ ﺍﺳﺖ،ﻫ= 5250; ﺍﺯ ﺁﻳﻨﺪﻩ ﻣﺤ&= #65198;ﻭﻣﻴﻢ ﻭ ﻫﻢ ﺁﻧﭽﻪ ﺗﮑ= ﺎﻣﻞ ﺩﺍﺭﻳﻢ،ﻭﺁﻧ@= 381;ﻪ ﺩﺭ ﺗﻮﻟﺪﺍﺕ<sp= an dir=3DLTR> </spa= n>ﮔﺬﺷﺘﻪ ﺑﺪʌ= 03;ﺖ ﺁﻭﺭﺩﻩ ﺑﻮﺩﻳ&#= 65250; ﺍﺯ ﺩﺳﺖ ﻣﻴﺪﻫ&= #65268;ﻢ .<o:p></o:p> ﻧﻴﺮﻭﺋ= ﻰ ﮐﻪ ﺍﻣﺮﻭﺯﻩ ﺑ&= #65268;ﻦ ﻓﺮﻫﻨﮕﻬﺎ ﻭ ﻫ&= #65256;ﺮﻫﺎﻯ ﻣﺎﺩﻯ ﻏﺮﺑﻰ،= 4400;ﻪ ﺑﻈﺎﻫﺮ ﻗﻮﻯ ﺗ&= #65198; ﻭﺗﺎﺯﻩ ﻧَﻔَ= 87; ﺗﺮ ﺍﺳﺖ،ﺑﺎ ﻓﺮﻫ= 5256;ﮕﻬﺎﻯ ﺳﻨّﺘﻰ ﻭ ﺍﻟﻬ&#= 65264; ﻭ ﺍﺧﻠﺎﻗﻰ ﺷﺮ&= #65239;ﻰ،ﻣﻠﺎﺣﻈﻪ ﻣﻰ ﮐﻨﻴﻢ ﮐﻪ ﺣ= ﺎﻝ ﺑﻬﺖ ﺯﺩﮔﻰ ﻭ ﮔ= ﻴﺠﻰ ﺑﺸﺮﻗﻴﺎﻥ ﻏﻴ&#= 65198; ﺳﺎﻟﻚ ﺩﺳﺖ ﺩﺍ&= #65193;ﻩ،ﻭﺍﻳﻦ ﺑﺎﺯ ﺍﻣﺮﻯ ﻃﺒ&= #65268;ﻌﻰ ﺍﺳﺖ.ﻭﻫﻢ ᥽= 5;ﺘﻴجه اﻯ ﺍﺳﺖ ﮐﻪ ﺍﺯ = ﭘﻴﺶ ﻣﻌﻠﻮﻡ، ﻭ ﻫﻤ&#= 65268;ﺸﻪ ﭼﻨﻴﻦ ﺑﻮﺩﻩ ﺍ&= #65203;ﺖ . ﻣﺎﻧﻨﺪ ﻫﻴﺠﺎ= ﻧﺎﺕ ﻳﻚ ﺧﺎﻧﻮﺍﺩﻩ&#= 1548;ﮐﻪ ﭼﻮﻥ ﻣﻮﺝ ﺧﺮﻭ&= #65207;ﺎﻧﻰ ﻣﺪ ﺟﺪﻳﺪ ﺭﺍ ﻣ= ﻴﺨﻮﺍﻫﻨﺪ.ﻭﻟ&#= 65264; ﺣﮑﻤﺖ ﺳﺎﻟﻤﻨ&#= 65194;ﺍﻥ ﻋﺎﻗﻞ ﺗﺮ ﺧﺎﻧ&= #65262;ﺍﺩﻩ،ﺩﺭ ﻭﻗﺖ ﻣﻨﺎﺳﺐ ﻭ&= #65197;ﻭﻯ ﺧﻮﺵ، ﺑﻌﮑس ﺍ= 5247;ﻌﻤﻞ ﻭﻭﺍﮐﻨﺶ ﻣﻰ ﭘ&= #65198;ﺩﺍﺯﻧﺪ ﻭ ﻧﺼﻴﺤﺖ ﻣﻴﮑ&= #65256;ﻨﺪ.ﻭ ﺑﺎﺍﺳﺘﻔﺎﺩﻩ &#= 65165;ﺯ ﻋﻮﺍﻃﻒ ﻓﻴﻤﺎ &= #65169;ﻴﻦ، </spa= n>ﻧﻬﻴﺐ ﻭ ﺍﺧA= 220;ﺎﺭ ﻣﻴﺪﻫﻨﺪ. ﺳﻤﺒ&= #65262;ﻟﻬﺎﻯ ﺍﻟﻬﻰ ﺣﺎﻓﻆ ﺍ&= #65247;ﻬﻰ ﺩﺍﺭﺩ،ﻭﺟﺎﻯ = 5255;ﮕﺮﺍﻧﻰ ﻧﻴﺴﺖ ﻭ ﺳﻨّﺘ&#= 65260;ﺎﻯ ﻗﻮﻣﻰ ﻭﺍﺟﺘﻤ&#= 65166;ﻋﻰ،ﻧﻴﺎﺯ ﺑﺘﮑﺎﻣﻞ ﻭ ﺗﺠ&= #65194;ﻳﺪ ﺣﻴﺎﺕ،ﺑﺮﺍﻯ = 5255;ﻈﺮ ﻭﺍﺻﻠﺎﻥ ﻭﺑﺮ&#= 65165;ﻯ ﻋﻘﻞ ﻓﺼل ﻨﻮﻋ&#= 65264; ﺑﺮﺗﺮ ﺩﺍ= ;ﺭﺩ. ﻣﻮﺝ ﻫﻨﺮﻯ ﺟﺪ&= #65267;ﺪ ﻏﺮﺑﻰ ﻭﻣﺎﺩﻩ &= #64404;ﺮﺍﺋﻰ، ﻫﻤﻴﺸﻪ ﺗﻨﻬﺎ &= #65251;ﻴﺘﻮﺍﻧﺪ،ﺧʋ= 66;ﻃﺮﺍﺕ ﻣﻠّﻰ ﻭﺗﺎﺭﻳ= 5192;ﻰ ﺭﺍ ﺑﺰﺩﺍﻳﺪ.ﻭ&= #65247;ﻰ ﻧﻤﻰ ﺗﻮﺍﻧﺪ(ﺧ&= #65166;ﻃﺮﺍﺕ ﺍﺯﻟﻰ ﻭ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ)ﺍﻟﻬﻰ ﺭﺍ ﻧﺎﺑﻮﺩ ﮐﻨ&= #65194;. ﺯﻳﺮﺍ ﺳﻤﺒﻮﻟ&#= 65260;ﺎﻯ ﺗﺎﺭﻳﺨﻰ ﻭ ﻗﻮ&= #65251;ﻰ،ﺍﺯ ﺁثاﺭ ﻓﺼﻞ ﻧﻮ= 5227;ﻰ ﻗﺒﻠﻰ ﻳﻚ ﻗﻮﻡ = ﺍﺳﺖ.ﮐﻪ ﺍﺯ ﺭﻭﺍﺝ ﻭ ﺍﮐ= ثرﻳّﺖ ﺍﻓﺘﺎﺩﻩ،ﻭ ﮐ= 5166;ﻣﻠﺎ ﻣﺎﺩﻯ ﺷﺪﻩ،ﻭ= 5193;ﺍﺭﺩ ﺑﻤﺮﻭﺭ ﺑﺮﺍﻯ &= #65223;ﻬﻮﺭ ﻓﺮﻫﻨﮓ ﻓﺼﻞ ﺟ&= #65194;ﻳﺪﻯ ﮐﻪ ﺩﺭ ﺍﻗﻠﻴّ&#= 65174; ﺍﺳﺖ ﺁﻣﺎﺩﻩ ﻣ&= #65268;ﮕﺮﺩﺩ. ﻫﺮ ﺗﻌﺼّﺐ ﺑﺴ&#= 65252;ﺒﻮﻟﻬﺎﻯ ﺗﺎﺭﻳﺨﻰ، ﺟﻠ= 5262;ﮔﻴﺮﻯ ﺍﺯ ﺭﻭﺍﺝ ﻭ ﺍﻧ= ﺘﺸﺎﺭ ﻓﺮﻫﻨﮓ ﻓﺼﻞ ﻧ&= #65262;ﻋﻰ ﺟﺪﻳﺪ ﺍﺳﺖ. ﻭﻫ= ﺮﭼﻪ ﺑﻴﺸﺘﺮ ﻗﻮﻣﻰ &= #65169;ﺴﻤﺒﻮﻟﻬﺎﻯ ﺍﻟﻬﻰ ﺧﻮﺩ ﺑﭙ&= #65198;ﺩﺍﺯﺩ،ﻭ ﺩﺳﺖ ﺍﺯ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ ﺗﺎﺭﻳﺨﻰ ﺧﻮﺩ &= #65169;ﺮ ﻣﻴﺪﺍﺭﺩ،ﮐﻤA= 242; ﺑﻨﺠﺎﺕ ﺧﻮﺩ،= 5261; ﺣﺘﻰ ﺍﺣﻴﺎی ﻤ&#= 65184;ﺪﺩ ﺳﻨّﺘﻬﺎی ﻤﻠ= 17;ی ﻮﺳﻤﺒﻮﻟﻬﺎﻯ &#= 65175;ﺎﺭﻳﺨﻰ ﺧﻮﺩ ﮐﺮﺩه اﺳ= 5174;.ﮔﺮﭼﻪ ﺁﻧﺮﺍ ﻫﻢ ﺗﮑﺎ&= #65251;ﻞ ﺑﺨﺸﻴﺪﻩ ﺍﺳﺖ. = ﺗﻔﮑﻴﻚ ﺍﻳﻦ ﺳﻨّﺘﻬﺎ &#= 65261; ﺳﻤﺒﻮﻟﻬﺎ ﻭ ﺧ&= #65166;ﻃﺮﺍﺕ ﺭﻭﺍﻧﻰ ﻭﻗﺪﻳ&#= 65252;ﻰ ﻳﻚ ﻣﻠّﺖ ﺍﺯ ﻫ&= #65250;،ﺑﺮﺍﻯ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻭ&#= 65251;ﺘﻔﮑّﺮﻳﻦ ﻭ ﺭﻫﺒﺮﺍﻥ ﻭ ﺍ= ﺻﻠﺎﺡ ﻃﻠﺒﺎﻥ ﻳﻚ ﻗﻮ&= #65249; ﺿﺮﻭﺭﻯ ﺍﺳﺖ. ﻫ= ﻤﻴﺸﻪ ﺑﺎﻳﺪ ﺑﻴﻦ ﺁﻧ&= #64381;ﻪ ﺍﻟﻬﻰ ﺑﻮﺩﻩ ﻭ = ﺗﺎﺭﻳﺨﻰ ﺷﺪﻩ،ﻭ ﺁﻧﭽﻪ &#= 65165;ﻟﻬﻰ ﺑﻮﺩﻩ ﻭ ﻫﻤﭽﻨ&= #65166;ﻥ ﺑﺮﺍﻯ ﺁﻳﻨﺪﻩ &= #65165;ﺳﺖ، ﻓﺮﻕ ﺯﻳﺎﺗﺪﻯ &= #65239;ﺎﺋﻞ ﺷﺪ.( ﮔﺬﺷﺘﻬﺎﻯ= ﮔﺬﺷﺘﻪ، ﻭ ﮔﺬﺷته هاﻯ A= 169;ﺮﺍﻯ ﺁﻳﻨﺪﻩ)،ﮐﻪ ﺑ&#= 65166;ﻳﺪ ﺍﺯ ﻫﻢ ﺗﻔﮑﻴﻚ = ﺷﻮﻧﺪ. ﺳﻤﺒﻮﻟﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺑﺮﺍﻯ ﻋﻤﻞ ﻣﺪ&= #65165;ﻭﻡ ﻭ ﺍﺑﺪﻯ ﺍﺳﺖ.ﻭ= ﺩﺭ ﻫﺮ ﻓﺼﻞ ﻧﻮﻋﻰ = ﮐﻪ ﺑﺎﺷﻴﻢ، ﺿﺮﻭ= 5197;ﻯ ﻫﺴﺘﻨﺪ. ﻭ ﺳﻤﺒ= ﻮﻟﻬﺎﻯ ﺗﺎﺭﻳﺨﻰ ﻧﻴﺰ&#= 1548;ﺭﻭﺯﻯ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺍ&#= 65247;ﻬﻰ ﺩﺭ ﻓﺼﻞ ﻧﻮﻋﻰ = ﺑﺎﺳﺘﺎﻧﻰ ﺍﺟﺪﺍﺩ ﻣﺎ ﺑﻮ&= #65193;ﻩ ﺍﺳﺖ . ﺑﺎﺯ ﮔﺸﺖ= ; ﺑﺴﻨّﺖ ﻭ ﮔﺬﺷﺘﮕﺎﻥ،= 5193;ﺭ ﺷﮑﻠﻰ ﮐﻪ ﻣﻨﺎ&= #65203;ﺐ ﻓﺼﻞ ﻧﻮﻋﻰ ﺁﻧ&= #65260;ﺎ ﺑﻮﺩﻩ ﺍﺳﺖ ﺩﺭ&= #65203;ﺖ </spa= n>ﻧﻴﺴﺖ. ﺑﻠﮑA= 258; ﺑﺎﺯﮔﺸﺖ(ﺑﺴʌ= 56;ّﺘﻬﺎﻯ ﻋﻤﻠﻰ)ﺗﮑﺎﻣﻠ&#= 65264; ﺍﺳﺖ.ﮐﻪ ﺩﺭ ﻃﻮ= ﻝ ﺗﺎﺭﻳﺦ ﮔﺬﺷﺘ&#= 65258; ﺑﺸﺮ،ﻭ ﺩﺭﺁﻳ= 5256;ﺪﻩ ﺗﺎﺭﻳﺨﻰ ﺁﻧﻬ&#= 65166; ﻧﻴﺰ ﻳﮑﺴﺎﻥ ﺧ&= #65262;ﺍﻫﺪ ﺑﻮﺩ. ﺧﺎﻃﺮﺍﺕ = ﺍﻟﻬﻰ ﻋﻤﻞ ﺍﺳﺖ،ﻭ ﺧ&#= 65166;ﻃﺮﺍﺕ ﺗﺎﺭﻳﺨﻰ ﻭﺭﻭ&#= 65165;ﻧﻰ ﻳﻚ ﻣﻠّﺖ،ﻧﺘA= 268;ﺠﻪ ﺗﺎﺭﻳﺨﻰ ﺍﻋﻤ&#= 65166;ﻞ ﺗﮑﺎﻣﻠﻰ ﺁﻥ ﻣ&= #65248;ّﺖ ﺍﺳﺖ. ﻳﮑﻰ ﺷﺪﻥ= ﺍﺳﺖ ﻭ ﻳﮑﻰ ﺑﻮﺩﻥ،&#= 65261; (ﺑﻮﺩﻥ) ﺩﺭ ﻫﺮ ᥶= 7;ﺎﻝ ﺧﻄﺮ ﺍﺳﺖ،= ﻭ( ﺷﺪﻥ) ﻭﻇﻴﻔﻬﺎ&= #65263; ﻓﻄﺮﻯ ﻭ ﺍﺑﺪﻯ = ﺍﺳﺖ . ﻣﺪﻋﻴﺎﻥ ﺣﻔﻆ= ﻣﻴﺮﺍث ﻫﻨﺮﻯ ﻭ ﻓﺮﻫﻨ&= #64405;ﻰ، ﺑﺎﻳﺪ ﺁﻧﭽﻪ ﺑ&= #65262;ﺩﻧﻰ ﺍﺳﺖ ﺭﻫﺎ ﮐﺮﺩ&= #65257; ﻭ ﺑﺸﺪﻧﻰ ﻫﺎ ﺑ= ﭙﺮﺩﺍﺯﺩ.ﻭ ﻳﺎ ﺣﺪّ ﺃﻗﻞ ﺑ&= #65170;ﻮﺩﻥ ﻫﺎﺋﻰ ﮐﻪ ﻧﺘﻴ&= #65184;ﻪ ﺷﺪﻧﻬﺎﻯ ﻣﺎ ﺍ&= #65203;ت اﮐﺘﻔﺎ ﮐﻨﻴﺪ. &= #65165;ﻭﻝ ﺑﺸﻮﻳﻢ ﻭ ﮐﺎﻣ&= #65246; ﮔﺮﺩﻳﻢ،ﺑﻌﺪ = 5259;ﺮﭼﻪ ﺩﺍﺷﺘﻴﻢ ﺣﻔﻆ &= #65251;ﻴﮑﻨﻴﻢ،ﺗﺎ ﻧﺴﻞ ﻫﺎﻯ ﺑﻌﺪ&= #65263; ﺁﻧﺮﺍ ﺭﻫﺎ ﮐﻨ&= #65256;ﺪ ﻭ ﺑﻮﺩﻥ ﺟﺪﻳﺪ&= #65263; ﺍﺯ ﻣﺤﻞ ﺷﺪﻥ ﺟ= ﺪﻳﺪ ﭘﻴﺪﺍ ﮐﻨﻨﺪ . ﭼ= ;ﻨﻴﻦ ﺁﺭﻣﺎﻧﻬﺎﺋﻰ &#= 65169;ﺮﺍﻯ ﻫﻨﺮﻣﻨﺪﺍﻥ ﻭ&#= 65235;ﺮﻫﻨﮕﻴﺎﻥ،ᤦ= 0;ﻪ ﺭﺳﺪ ﺑﺪﻳﮕﺮ ﻃ&= #65170;ﻘﺎﺕ ﺍﺟﺘﻤﺎﻋﻰ ﻣﻬ&#= 65250; ﺍﺳﺖ.ﻭ ﺁثاﺭ ﺁ&#= 65255;ﻬﺎ ﺩﺭ ﺍﻳﻦ ﺻﻮﺭﺕ = ﺟﺎﻭﺩﺍﻥ ﻣﻴﮕﺮﺩﺩ. ﺍﻣﺎ = ﺍﺯ ﻳﻚ ﺩﻳﺪ ﻭﺣﺪﺕ = ﻭﺟﻮﺩﻯ،ﻋﻤﻠA= 166; ﺩﻭ ﻣﺘﻨﺎﻗﺾ ﻫ&= #65250; ﻭﺟﻮﺩ ﻧﺪﺍﺭﻧ&#= 65194;.ﮐﻪ ﺟﻤﻌﺸﺎﻥ ﻣﺤﺎ&#= 1604; ﻤﻴﺒﺎﺷﺪ.ﺑﻠﮑ&#= 65258; ﺑﺮﺍﻯ ﻋﻘﻞ ﻭ<s= pan dir=3DLTR> </spa= n>ﻓﻬﻢ ﺟﺰﺋﻰ A= 251;ﺎ،ﺩﺭ ﺑﺮﺩﺍﺷﺖ ﻣﺘﻨ&#= 65166;ﻗض ﻤﻴﺒﺎﺷﺪ. ﻭ ﺧﻮ= ﺩ ﺁﻧﻬﺎ ﺭﺍ ﺩﻭ ﺟ= زء ﺟﺪﺍ ﺍﺯ ﻫﻢ ﻳﺎ= ﻣﮑﻤّﻞ ﻫﻢ ﻫﺴﺘﻨﺪ. ﭘس = ﺗﻤﺪﻧﻬﺎ ﻭ ﻓﺮﻫﻨﮕﻬﺎ ﻭ = ﻫﻨﺮﻫﺎ ﻧﻴﺰ ﺩﺭ ﺟﻬﺎﻥ&= #1548;ﺑﺎ ﺍﺧﺘﻠﺎﻓﺸﺎﻥ &#= 65169;ﺎﻫﻢ ﻧﻘﻴﺾ ﻫﻢ ﻧﻴﺴ&= #65176;ﻨﺪ ﻫﺮ ﮐﺪﺍﻡ ﺭﺍ ﻳ= ﻚ ﻋﻘﻞ ﻭﺳﻠﻴﻘﻪ &= #65251;ﻰ ﭘﺴﻨﺪﺩ،ﻭ ﺑﺎ &#= 65175;ﻐﻴﻴﺮ ﻫﺮ ﻣﻘﺎﻡ ﻓﺮﻫ&= #65256;ﮕﻰ ﺭﻫﺎ،ﻭ ﻓﺮﻫﻨ= 4403; ﺑﺮﺗﺮ ﻳﺎ ﺯﻳﺮ&= #65175;ر از ﭘﻴﺶ ﻣﻌﻠﻮ= 5249; ﺑﻮﺩﻩ ﻫﻤﻴﺸﻪ &= #64380;ﻨﻴﻦ ﺑﻮﺩﻩ ﺍﺳﺖ . <o:p></o:p></sp= an> ﺗﮑﻨﻴﻚ= ﺩﺭﻫﺮﺳﻄﺤﻰ ﮐﻪ ﺑﺎﺷﺪ،ﻭﺩ= 5197;ﻫﺮ ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﺸ&= #65198;ﻯ،ﺍﺯ ﻗﺪﻳﻢ ﺩﻭﺭ ﺍﻳ&= #65254; ﺳﻌﻰ ﺗﮑﻨﻴکی = 5262;ﺟﻮﺩ ﺩﺍﺷته اﺳﺖ،᥾= 1;ﻟﺎﺯﻣﻪ ﺣﻴﺎت ﺪﺭ ﺩﻧﻴ&#= 65166; ﺍﺳﺖ. ﻭ ﺳﻤﺒﻮﻟ= ﻬﺎﻯ ﻓﺮﻫﻨﮕﻰ ﻭ ﻫﻨ&= #65198;ﻯ ﻧﻴﺰ ﺩﺭ ﻫﺮ ﻓﺼ= ﻞ ﻧﻮﻋﻰ،ﻭ ﺩﺭ ﻃ&#= 65262;ﻝ ﺗﺎﺭﻳﺦ ﻭﺟﻮﺩ &= #65193;ﺍﺷﺘﻪ ﺍﺳﺖ . ﮐﺴﺎﻧﻰ ﻣ= ;ﻴﺨﻮﺍﻫﻨﺪ ﻭﺟﻮﺩ ﺧﻮﺩﺭﺍ &= #65193;ﺭ ﺳﻄﺤﻰ ﮐﻪ ﺩﺭ ﺁ= ﻥ ﺩﺭﺟﺎ ﻣﻴﺰﻧﺪ</= span> </spa= n>ﺣﻔﻆ ﮐﻨﻨﺪ.A= 261; ﮔﺮﻭﻫﻰ ﻣﻴﺨﻮﺍﻫﻨﺪ ﺍ&#= 64400;ﻨﻮﻥ ﺭﺍ ﺑﺂﻳﻨﺪﻩ ﺑ&= #65198;ﺗﺮ ﺑﺮﺳﺎﻧﻨﺪ. ﺁﻳ&= #65256;ﺪﻩ ﺯﻳﺮﺗﺮ ﻳﻌﻨﻰ &= #64404;ﺬﺷﺘﻪ ﺗﮑﺮﺍﺭﻯ . ﺗﮑﻨ= ﻴﻚ ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ = ﻧﻴﺰ ﻣﺘﻨﺎﻗﺾ ﻫﻢ ﻧ&= #65268;ﺴﺘﻨﺪ. ﺗﻨﻬﺎ ﺗﮑﻨﻴﻚ &= #65261;ﻣﺎﺩﻯ ﺷﺪﻥ،ﻣﺰﺍﺣﻢ = 5261; ﺍﻏﻔﺎﻝ ﮐﻨﻨﺪ&#= 65257; ﺍﻓﺮﺍﺩ ﺑﺮﺍﻯ &= #65203;ﻠﻮﻙ ﺍﻟﻬﻰ ﺍﺳﺖ . ﺍﻣ= ;ﺎ ﺍﮔﺮ ﺍﻓﺮﺍﺩ ﺑ&= #65204;ﻠﻮﻙ ﻭ ﺷﻬﻮﺩ ﺭﺳﻴﺪ&= #65255;ﺪ،ﺩﺭ ﺑﺎﺯﮔﺸﺖ ﺑﺨﻠ&#= 65238; ﺑﺎﺯ ﺍﺯ ﺗﮑﻨﻴ&= #65242; ﻭ ﺩﻳﮕﺮ ﺍﻣﻮﺭ = ﻣﺎﺩﻯ ﻭ ﻓﻠﺴﻔﻪ ﺩﻧﻴ&= #65262;ﻯ،ﻣﻴﺘﻮﺍﻧʌ= 56;ﺪ ﻣﻮﺭﺩ ﺍﺳﺘﻔﺎ&#= 65193;ﻩ ﻗﺮﺍﺭ ﺩﻫﻨﺪ. ﻣ= ﺎﻧﻨﺪ ﺑﺎﺯﻯ ﺑﺮﺍﻯ ﺟ&= #65262;ﺍﻥ،ﮐﻪ ﻏﺎﻓﻞ ﮐﻨﻨﺪﻩ &= #65165;ﺯ ﺗﺤﺼﻴﻞ ﺑﻬﺘﺮ &= #65165;ﻭ ﺍﺳﺖ. ﻭ ﺍلاّ ﺑ&#= 65228;ﺪ ﺍﺯ ﺗﺤﺼﻴﻞ ﺑﺎ&= #65199;ﻯ ﻣﺠﺎﺯ ﻭ ﺿﺮﻭﺭ&= #65263; ﻫﻢ ﻫﺴﺖ. ﻓﺼﻞ ﻧ= ;ﻮﻋﻰ ﻋﻘﺐ ﻣﺎﻧﺪﻩ ﺍ&= #65203;ﺖ، ﮐﻪ ﺍﺯﺳﻨّﺘﻬ= 5166; ﻭ ﺳﻤﺒﻮﻟﻬﺎﻯ &= #65235;ﺼﻞ ﻧﻮﻋﻰ ﺑﺮﺗﺮ ﺑ&= #65264; ﺧﺒﺮ ﺍﺳﺖ.ﻭ ﺳﺮ= ﮔﺮﻡ ﺑﺎﺯﻯ ﻭ ﺗﮑﻨﻴ&= #65242; ﻫﻨﺮﻯ ﻭﺩﻧﻴﺎ &= #65251;ﻴﮕﺮﺩﻧﺪ . ﺣﺪ ﺃﻗﻞ ﻧﻴﺎﺯ= ; ﺑﺘﺬﮐّﺮ ﻭ ﻫﺸﺪﺍﺭ ﺍﻭﻟ&= #65268;ﺎﻯ ﺍﻟﻬﻰ ﻭﺧﺪﺍﻭ&#= 65255;ﺪ ﻭ ﺗﻤﺎﻣﻰ ﺍﻓﺮ&= #65165;ﺩ ﺭﻭﺷﻦ ﺩﻝ ﻓﺼﻮ&= #65245; ﺑﺮﺗﺮ ﺍﺳﺖ،ک= 07; ﺒﺘﻮﻓﻴﻖ ﺯﻳﺮ ﺩﺳت کمک A= 251;ﻴﮑﺮﺩﻩ، ﻭ ﺑﺂﻧﻬﺎ ﺍﺯﻭ&= #65183;ﻮﺩ ﺳﻨّﺘﻬﺎﻯ ﺑﺮ= 5175;ﺮ ﻳﺎﺩﺁﻭﺭﻯ ﻣﻴ&#= 64401;ﻨﻨﺪ. ﺗﺎ ﺩﻧﺒﺎﻝ ﺳﻤ&= #65170;ﻮﻟﻬﺎﻯ ﺍﻟﻬﻰ ﺑﺎﺷﻨﺪ &= #65261;ﻧﻪ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺗ&#= 65166;ﺭﻳﺨﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ ﻭ&= #65251;ﻠّﻰ ﮔﺬﺷﺘﮕﺎﻥ،ﺑA= 166; ﺗﮑﺎﻣﻞ ﮐﻤﺘﺮ &= #64404;ﺬﺷﺘﻪ. ﺯﻳﺮ ﺩﺳﺘﺎﻥ ﺗ&= #65256;ﻬﺎ ﻧﻴﺎﺯ ﺑﺘﺬﮐّ= 5198; ﺑﺮﺗﺮﺍﻥ ﺩﺍﺭ&#= 65255;ﺪ.ﻭ ﺍلاّ ﺗﺤﻘّﻖ ʋ= 65;ﻳﻦ ﺑﺮﺗﺮﻯ ﺩﺭ ﻓﺮ&= #65193;،ﺑﺴﺘﻪ ﺑﺎﺳﺘﻌﺪﺍﺩ ﻭ&#= 65219;ﻰ ﺷﺪﻥ ﻣﺮﺍﺣﻞ ﺗ&= #64401;ﺎﻣﻠﻰ ﻃﺒﻴﻌﻰ ﺍﺯ ﻓﺼ&= #65262;ﻝ ﻧﻮﻋﻰ ﺍﺳﺖ.ﻭ ﺩ= ﺭﺟﻪ ﻋﺸﻘﻰ ﮐﻪ ﻃﺎﻟ&= #65168; ﺗﮑﺎﻣﻞ ﻧﺸﺎﻥ &= #65251;ﻴﺪﻫﺪ، ﻧﺸﺎﻥ ﺩﻫﻨﺪﻩ &= #65259;ﻤﺎﻥ ﺍﺳﺘﻌﺪﺍﺩ ﺍﺳ&#= 65174;.ﻭﺍلاّ ﮐﺴﻰ ﮐﻪ ﻧﺨﻮﺍ&= #65259;ﺪ ﻳﺎ= ﻧﺘﻮﺍ= ;ﻧﺪ ﻧﺒﺎﻳﺪ ﺧﻮﺩ ﺭ&= #65165; ﺩﺭ ﺍﺻﻞ ﻣﺴﺘﻌ&= #65194; ﺑﺪﺍﻧﺪ.ﺯﻳﺮﺍ &= #65165;ﺳﺘﻌﺪﺍﺩ ﺍﻣﺮﻯ ﻓﻄﺮﻯ ﺫ&= #65165;ﺗﻰ ﻭﮊﻧﺘﻴﻚ ﺭﻭﺣ&#= 65264; ﻭﻣﺤﺮﻙ ﻗﻮﻯ ﺩ&= #65197;ﻭﻧﻰ ﺍﺳﺖ. ﻫﻨﺮﻣﻨﺪ&= #65165;ﻥ ﺍﺯ ﻣﺤﻞ ﭼﻨﻴﻦ = ﺑﺮﺗﺮﻯ ﺩﺭ ﺩﺭﻙ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﺍﺑﻌﺎ&= #65193; ﺑﺎﻃﻨﻰ ﻣﻌﺎﻧ&#= 65264; ﺁﻥ، ﻣﻴﺘﻮﺍﻧ= 5194; ﻣﻔﻴﺪ ﺟﺎﻣﻌﻪ &= #65169;ﺎﺷﻨﺪ .<o:p></o:p> ﻋﻠﻢ ﻭﺗ= ;ﮑﻨﻴﻚ ﺧﻮﺩ ﺫﺍﺗﺎ ﻣﺎ&= #65255;ﻊ ﺗﮑﺎﻣﻞ ﻓﺮﺩ ﻭ = ﺟﺎمتعه اﻯ ﻧﻴﺴﺖ. ﺑﻠﮑ&= #65258; ﺧﻮﺩ ﻧﻴﺰﺩﺍﺭ&#= 65165;ﻯ ﺗﮑﺎﻣﻞ ﻃﺒﻴﻌ&#= 65264;،ﺗﺤﺖ ﺗﺪﺑﻴﺮ ﺍﻟﻬﻰ &= #65165;ﺳﺖ.ﮐﻪ ﺑﺮﺣﺴﺐ ﻓﺼﻮﻝ &= #65197;ﺍﻳﺞ ﺑﺸﺮﻯ ﺗﮑﺎﻣﻞ &= #65251;ﻴﻴﺎﺑﺪ.ﻭ ﺩﺭ ﺧﺪﻣﺖ ﺯﻧﺪ&= #64404;ﻰ ﺍﻧﺴﺎﻧﻬﺎ،ﺩA= 197; ﺳﻄﺢ ﻭ ﻋﻘﻞ ﻭ ﺳ= ;ﻠﻴﻘﻪ ﻣﺮﺑﻮﻁ ﺑﻬﺮ ﻓ&= #65212;ﻞ ﻧﻮﻋﻰ ﺁﻧﻬﺎ ﺍ&= #65203;ﺖ . ﻣﻨﺘﻬﺎ ﻋﻠﻢ ﻭ= ; ﺗﮑﻨﻮﻟﻮﮊﻯ،&#= 64380;ﻮﻥ ﻫﺮ ﺍﻣﺮ ﺩﻧﻴﻮ&= #65263; ﺩﻳﮕﺮ،ﻭ ﺣﺘﻰ &#= 65251;ﺎﻧﻨﺪ ﻫﻤﻪ ﻣﺎﺩﻳّﺎ= 5173;،ﺁثاﺭﻯ ﺭﻭﺍﻧﻰ ﻭ ﺍﻧﻔ&= #65228;ﺎﻟﻰ ﺩﺭ= ﻓﮑﺮ ᥾= 1;ﺫﻫﻦ ﻭ ﺭﻭﺡ ﺍﻧﺴﺎﻥ = ﺩﺍﺭﺩ. ﺍﻧﺴﺎﻥ ﻧﻴﺰ ﺍ&= #65199; ﺗﮑﻨﻴﻚ ﺑﺮﺩﺍ&#= 65207;ﺘﻬﺎﻯ ﻋﻘﻠﻰ ﻭ ﺍﺭﺯﺷ&= #65264; ﻭ ﮐﺸﺸﻬﺎﻯ ﻧﻔ&= #65204;ﺎﻧﻰ،ﻭ ﺑﺎﺻﻄﻠﺎﺡ ﺑﺼ&#= 65262;ﺭﺕ ﺍﺭﺯﺷﻰ ﺩﺭ ﻣﺎ = ﭘﻴﺪﺍ ﻣﻴﺸﻮﺩ.ﻭﺍﻳﻦ &= #65165;ﺭﺯﺵ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﺳﺎﺯﻧﺪﻩ ﺍﺳﺖ.&= #65261; ﺩﺭ ﻏﻴﺮ ﺳﺎﻟﮑ&= #65166;ﻥ ﮔﻤﺮﺍﻩ ﮐﻨﻨﺪ&#= 1607; ﻤﻴﺒﺎﺷﺪ. ﺗﻤﺪ&= #65253; ﻫﺮ ﺟﺎﻣﻌﻪ ﺑﺴ&= #65176;ﻪ ﺑﮑﺸﺸﻬﺎﻯ ﺑﻤ&#= 65166;ﺩﻳﺎﺕ ﻭ ﻋﻠﻢ ﻭﺗﮑﻨﻴ&= #65242;،ﻭﻫﺮ ﻣﺴﺄﻟﻪ ﺩﻳﮕﺮ &= #65193;ﻧﻴﻮﻯ ﺍﺳﺖ. ﺩﺭ ﺣﺎﻟﻴ= ﮑﻪ ﻓﻄﺮﺕ ﺍﻧﺴﺎﻥ &= #65175;ﮑﺎﻣﻞ ﺟﻮﺋﻰ ﻭ ﺗﺮﻙ ﻣ= ﺎﻫﻴّﺖ ﻓﻌﻠﻰ ﻭ ﻓﻄﺮﺕ = ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ ﮐﻨ&= #65262;ﻧﻰ،ﻭ ﻣﺮﺩﻥ ﺍﺯ ﮊﻧﺘ&= #65268;ﻚ ﺭﻭﺣﻰ ﮐﻨﻮﻧﻰ&#= 1548;ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻤﻘﺎ&#= 65249; ﺭﻭﺣﻰ ﺑﺮﺗﺮ ﺩ&= #65197; ﻣﺎﻫﻴّﺖ ﻭ ﮊﻧ&#= 65176;ﻴﻚ ﺭﻭﺣﻰ ﺍﺳﺖ. ﻭﻟ= ﻰ ﺩﻧﻴﺎ ﻭﻣﺎﺩﻳ&#= 1617;ﺎﺕ ﻭ ﺍﻣﻮﺭ ﺗﻤﺪﻧ&= #65264; ﻭﺗﮑﻨﻴﮑﻰ ﻣﺎ&#= 65255;ﻊ ﺍﺯ ﺍﻳﻦ ﮐﺎﺭ ﺍ= ﺻﻠﻰ ﺣﻴﺎﺕ ﻓﺮﺩﻯ ﺍ&= #65203;ﺖ. ﺭﻭﺍﻥ ﺩﻭ= ;ﺳﺖ ﺩﺍﺭﺩ، ﻫﻤﺎﻥ &#= 65169;ﺎﺷﺪ ﮐﻪ ﻫﺴﺖ ﻭ ﻟﺬﺕ= ﺍﻳﻦ ﻭﺟﻮﺩ ﻭ ﻣﻘﺎﻡ = ﺭﺍ ﺑﺒﺮﺩ.ﮐﻪ ﺑﻬﺸ&= #65174; ﻣﻮﻋﻮﺩ ﺗﮑﺎﻣ&#= 65248;ﺎﺕ ﺗﻮﻟﺪﺍﺕ ﻗﺒﻠ&#= 65264; ﺍﺳﺖ.ﻭ ﻧﻤﻰ ﺧﻮ= ﺍﻫﺪ ﺁﻥ ﺑﺎﺷﺪ، ﮐﻪ &= #65169;ﺎﻳﺪ ﺑﺸﻮﺩ. ﮔﺮﭼﻪ ﺍ= ﺣﺘﻤﺎﻟﺎ ﭘﺎﺩﺍﺷﻰ ﺩﺍﺷ&#= 65176;ﻪ ﺑﺎﺷﺪ. ﻣﺮﺩﻡ ﺟ= ﺎﻫﻞ ﻟﺬﺕ ﺟﻮ ﻭﻣﺎﺩ&= #65257; ﭘﺮﺳﺖ ﻭ ﺗﻨﺒﻞ = ﻫﺴﺘﻨﺪ </spa= n>ﮐﻪ ﺳﻴﻠﻰ ﻧA= 240;ﺪ ﺭﺍ ﺑﻪ ﺍﺯ ﺣﻠﻮ= ﺍﻯ ﻧﺴﻴﻪ ﻣﻴﺪﺍﻧ&#= 65256;ﺪ. ﺗﮑﻨﻴﻚ ﻳﮑﻰ ﺍ&= #65199; ﺍﺭﺯﺷﻬﺎ ﻭ ﺑﺮ&= #65193;ﺍﺷﺘﻬﺎﻯ ﻧﺎﺷﻴﺎﻧﻪ ﺍﻧ&#= 65204;ﺎﻥ ﻏﻴﺮ ﺳﺎﻟﻚ ﺍﺯ = ﺗﻤﺪﻥ ﺍﺳﺖ. ﻋﻠﻢ ﻭﻫﻨ= ﺮ ﺑﻄﻮﺭ ﻧﺎﻗﺺ ﺍ&= #65199; ﭼﻨﻴﻦ ﺑﺮﺩﺍﺷ&#= 65176;ﻬﺎﺋﻰ ﻣﻴﮑﻨﻨﺪ.ﻭ ﻧﻴ&= #65166;ﺯ ﺑﻤﻌﻴﺎﺭﻫﺎ ﻭ &= #65165;ﺭﺍﺩﻩ ﻭ ﺭﺯﻳﺪﮔﻰ ﻫﺎ&= #65263; ﺧﺎﺻﻰ ﺍﺳﺖ، ﮐ&#= 65258; ﺗﻨﻬﺎ ﺩﺭ ﮐﺎﻣ&= #65248;ﺎﻥ ﺷﺎﻫﺪ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺩﺭ ﻫﺮ ﺯ= ﻣﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﻧﺪ. = ﺩﻳﮕﺮﺍﻥ ﭼﻮﻥ ﮐﻮﺩﮐﺎﻥ&#= 1548;ﻧﻤﻰ ﺗﻮﺍﻧﻨﺪ ﺩﺭﺳ&#= 65174; ﻋﻤﻞ ﮐﻨﻨﺪ.ﻭﺍ&= #65199; ﻋﻠم ﻮﻫﻨﺮ ﻭﺗ&#= 64401;ﻨﻴﻚ ﺑﻄﻮﺭ ﻣﻌﻘﻮﻝ &= #65165;ﺳﺘﻔﺎﺩﻩ ﻧﻤﺎﻳﻨﺪ.ﻧﻤﻴ&#= 65176;ﻮﺍﻧﻨﺪ ﺗﻤﺪﻥ ﻭ ﺍﺭﺯﺷ&= #65260;ﺎﻯ ﺁﻧﺮﺍ ﺍﺯ ﻫﻢ ﺗ= ﻔﮑﻴﻚ ﮐﻨﻨﺪ.ﻭ ﺣﻘﻴﻘ&= #65174; ﺁﻧﺮﺍ ﺑﺠﻮﻳﻨ&#= 65194; ﻭ ﺑﭙﺬﻳﺮﻧﺪ.ﻭ = ﺍﺭﺯﺷﻬﺎﻯ ﻧﺴﺒﻰ ﺍﺯ ﺍﺻﻠ&= #65264; ﺭﺍ ﺍﺯ ﻫﻢ ﺑﺸﻨ= ﺎﺳﺪ.ﺗﺎ ﺁﻧﭽﻪ ﻟﺎﺯﻡ ﺍ&= #65203;ﺖ ﻃﺮﺩ ﮔﺮﺩﺩ ﻭ ﺩ= ﻝ ﺑﮑﻨﻨﺪ. ﺍﻧﺮﮊ&= #65263; ﺍﺗﻤﻰ ﺭﺍ ﺑﺮﺍ&= #65263; ﺻﻠﺢ ﺑﺨﻮﺍﻫﻨ&#= 65194; ﻭﻧﻪ ﺑﺮﺍﻯ ﺟﻨ&= #64403;. ﮐﺎﺭﺩ ﺭﺍ ﺑﺮﺍ&= #65263; ﺑﺮﻳﺪﻥ ﻣﻴﻮﻩ &= #65165;ﺳﺖ،ﻭﻧﻪ ﺑﺮﺍﻯ ﺯﺧﻢ ﺯﺩ&= #65253; ﺑﺪﻳﮕﺮﺍﻥ . ﺩﺭ= ﻏﺮﺏ ﻣﻠﺎﺣﻈﻪ ﻣﻴﮑ&#= 65256;ﻴﻢ،ﮐﻪ ﺗﮑﻨﻴﻚ ﻭ ﺗﮑﻨ&= #65262;ﻟﻮﮊﻯ ﻭ ﻋﻠﻢ،ﭼﻨﺎﻥ &#= 65259;ﻤﻪ ﭼﻴﺰ ﺁﻧﻬﺎ ﺷﺪ&= #65257;،ﮐﻪ ﺑﺪﻭﻥ ﺁﻧﻬﺎ ﻗ&= #65166;ﺩﺭ ﺑﺰﻧﺪﮔﻰ ﻧﻴﺴ&#= 65176;ﻨﺪ ﻭ ﻫﻤﻴﻦ ﺩﻟﻴﻞ = ﺳﺎﺩه اﻯ ﺍﺳﺖ،ﮐﻪ ﺍ= 4404;ﺮ ﺟﻨﮕﻰ ﺩﺭ ﺟﻬﺎ&= #65253; ﺩﺳﺖ ﺩﺍﺩ،ﻭ ﻳ&#= 65166; ﺭﮐﻮﺩ ﺍﻗﺘﺼﺎ&#= 65193;ﻯ ﭘﻴﺪﺍ ﺷﺪ،ﻭ ﻳ&#= 65166; ﺁﺷﻔﺘﮕﻰ ﺍﺟﺘ&#= 65252;ﺎﻋﻰ ﺣﺎﺻﻞ ﮔﺮ= ;ﺩﻳﺪ،ﺍﻳﻦ ﻣﺎﺷﻴﻦ ﺗﮑﻨﻮ&#= 65247;ﻮﮊﻯ ﺍﺯ ﮐﺎﺭ ﻣﻰ ﻣﺎ= ﻧﺪ.ﻭ ﻏﺮﺑﻴﺎﻥ ﺩﻳﮕ&#= 65198; ﻗﺎﺩﺭ ﺑﺰﻧﺪﮔ&#= 65264; ﻧﻴﺴﺘﻨﺪ. ﻭ ﺧﻴ= ﻠﻰ ﺯﻭﺩ ﺩﺭ ﺍﻳﻦ ﻧ= ﻴﺎﺯ ﺧﻮﺩ ﻧﺎﺑﻮﺩ ﻣ&= #65268;ﺸﻮﻧﺪ. ﻭﻟﻰ ﻫﻨﻮﺯ ﺷﺮ&= #65239;ﻰ ﻭ ﺩﺭﻭﻳﺶ ﺗﺎﺭ&= #65241; ﺩﻧﻴﺎ،ﺑﺪﻭﻥ = 5197;ﻓﺎﻩ ﻭ ﺗﻤﺪﻥ ﻭ ﺗﮑﻨ= ﻮﻟﻮﮊﻯ ﺯﻳﺴﺘﻪ ﻭ ﺑﺰﻧ&= #65194;ﮔﻰ ﺍﺩﺍﻣﻪ ﻣﻴﺪﻫ&#= 65256;ﺪ. ﺩﺭ ﺣﺎﻟﻴﮑﻪ ﺷ&= #65198;ﻗﻰ ﺍﺯ ﺗﮑﻨﻮﻟﻮﮊ&#= 65263; ﻭ ﺍﺭﺯﺷﻬﺎﻯ ﺣ&= #65240;ﻴﻘﻰ ﺧﺒﺮ ﺩﺍﺭﺩ، ﻭ&#= 65247;ﻰ ﺑﺎﺯ ﺍﺯ ﺍﺭﺯﺷ&= #65260;ﺎﻯ ﻧﺴﺒﻰ ﻭ ﺷﺨﺼﻰ = ﺁﻥ ، ﮐﻪ ﻧﻔﺶ ﺁﻟﻮ&= #65193;ﻩ ﻏﻴﺮ ﺳﺎﻟﻚ ﺑﻮ&= #65183;ﻮﺩ ﺁﻭﺭﺩﻩ، ﺑﻴﺰ= 5165;ﺭ ﻫﺴﺘﻨﺪ . ﺩﻧﻴﺎ= ﭘﺮﺳﺘﻰ ﮐﺎﺭ ﻣﺮﺩﻡ ﺑﺎ = ﻧﻔس ﺁﻟﻮﺩﻩ ﻭ ﺗﺰﮐ&= #65268;ﻪ ﻧﺸﺪﻩ ﺍﺳﺖ.ﻭ ﺑ= ﺨﺪﺍ ﻭ ﺷﻬﻮﺩ ﻭ ﻧﺠﺎ= ﺕ ﺍﺯ ﻓﺼﻞ ﻭﻧﻮﻉ = ﺧﻮﺩ ﻧﻤﻰ ﺭﺳﻨﺪ. ﺍﻭ= ﻝ ﻣﻴﮑﺎﻧﻴﻚ ﻭﺳ&#= 65268;ﻠﻪ ﺍﻳﻨﻬﺎ ﺑﻮﺩ،= 5175;ﺎ ﺳﺮ ﺍﻧﺠﺎﻡﺳﺮ &= #65165;ﺯ ﻋﺎﻟﻢ ﺗﮑ= ;ﻨﻴﻚ ﺩﺭ ﺁﻭﺭﺩﻧﺪ. ﻟ= ﺬﺍ ﺭﻭﺯ ﺑﺮﻭﺯ ﺳﻤ&= #65170;ﻮﻟﻬﺎﻯ ﺭﻭﺣﻰ ﻭ ﺍﻟﻬﻰ = ﺑﺴﻤﺒﻮﻟﻬﺎﻯ ﺗﺎﺭﻳﺨﻰ ﻭ ﻗﻮ&= #65251;ﻰ ﺭﺍ ﮐﻨﺎﺭ ﮔﺬﺍ&= #65207;ﺘﻨﺪ،ﻭ ﺑﺴﻤﺒﻮﻟﻬﺎﻯ &#= 65227;ﻠﻤﻰ ﺯﻣﺎﻥ ﺧﻮﺩ ﺩﺭ = ﺁﻣﺪﻧﺪ.ﻭﺣﺮﮐ&#= 65174; ﻗﻬﻘﺮﺍﺋﻰ ﺗﻤ&#= 65194;ﻥ ﻭ ﺳﻨّﺘﻬﺎﻯ ﺗ&#= 65166;ﺭﻳﺨﻰ ﻭ ﻣﻠّﻰ ﻭﺗﮑﺎ&#= 65251;ﻠﻰ،ﺑﺴﻄﺢ ﺳﻤﺒﻮﻟﻬﺎﻯ ﻣ&#= 65166;ﺩﻯ ﻭﻣﺎﺩﻩ ﮔﺮﺍﺋ&#= 65264; ﺧﻴﻠﻰ ﻃﺒﻴﻌﻰ &= #65261; ﺁﺳﺎﻥ ﭘﻴﺶ ﻣﻴ&= #65198;ﻭﺩ. ﺍﻣﺎ ﺑﺮ ﻋﮑس ﺻ&= #65228;ﻮﺩ ﺑﺴﻤﺒﻮﻟﻬﺎﻯ &#= 65165;ﻟﻬﻰ ﻭﻣﺮﺍﺣﻞ ﺗﮑﺎ&#= 65251;ﻞ ﺑﺮﺗﺮ،ﺑﺮﺍﻯ = 5169;ﺮﺧﻰ ﺳﺨﺖ ﻭﺣﺘﻰ ﻣﺤ&= #65166;ﻝ ﺑﻨﻈﺮ ﻣﻴﺂﻳﺪ.&= #65251;ﮕﺮ ﺑﺮﺍﻯ ﻣﻌﺪﻭﺩ&#= 65263; ﺳﺎﻟﻚ ﻭﺍﺻﻞ. ﺍ= ﻳﻨﻬﺎ ﺑﺎﺭﺯﺷﻬﺎﻯ ﮐ&#= 65252;ّﻰ ﻭ ﺭﻳﺎﺿﻰ ﻭ ﻗﺎ= ﺑﻞ ﺷﻤﺎﺭﺵ،ﺑﻴﺸA= 176;ﺮ ﺍﻧس ﺩﺍﺭﻧﺪ ﺗ&#= 65166; ﺍﺭﺯﺷﻬﺎﻯ ﺟﻮ&#= 65259;ﺮﻯ ﻭ ﻋﻘﻠﻰ ﻭ ﻣﻠﮑ= ﻮﺗﻰ. ﻭ ﻟﺬﺍ ﻧﻴﺰ ﻃﺮ= ﻓﺪﺍﺭ ﺑﺮﺗﺮﻯ ﺩﺭ ﻗﺪ&= #65197;ﺕ ﻭ ﺍﺭﺍﺩﻩ ﺷﺨﺼ&= #65264;،ﻭ ﺁﺯﺍﺩﻯ ﻓﺮﺩﻯ &= #65267;ﺎﺣﮑﻮﻣﺖ </spa= n>ﻧﻔﺶ ﺁﻟﻮﺩʌ= 57; ﺧﻮﺩ،ﺑﺮ ﮐﻠﻴﻪ ﺳﻨّﺘﻬ= 5166; ﻭﺳﻤﺒﻮﻟﻬﺎﻯ &#= 65165;ﻟﻬﻰ ﻫﺴﺘﻨﺪ. ﻭ ﭼﻨﻴ= ﻦ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺗ&#= 65166;ﺭﻳﺨﻰ ﻭ ﻣﻠّﻰ ﺧﻮﺩﺭ&#= 65165;،ﻧﺪﺍﻧﺴﺘﻪ ﺗﺒﺪﻳﻞ ﺑﺂﻧﭽ&#= 65258; ﮐﻪ ﺧﻮﺩ ﻣﻰ ﭘﺴ= ﻨﺪﻧﺪ ﻣﻴﮑﻨﻨﺪ. ﮔﺮﭼ&= #65258; ﻧﺎﻡ ﺳﻨّﺘﻬﺎ= 5263; ﺍﺟﺪﺍﺩﻯ ﺭﺍ ﺑ&= #65198; ﺍﻳﻦ ﭘﺴﻨﺪه ﻫ&#= 65166;ﻯ ﺧﻮﺩ ﻣﻴﮕﺬﺍﺭ&#= 65255;ﺪ. ﺩﺭ ﻭﺍﻗﻊ ﺧﻮﺩ = ﻣﺎﺩﻯ ﺷﺪه اﻧﺪ،ﻭﻟʌ= 64; ﻫﻤﭽﻨﺎﻥ ﺧﻮﺩﺭﺍ ﺳﻨّﺘ= 5264; ﻣﻴﺪﺍﻧﻨﺪ. ﺍﻳ&= #65254; ﺣﺮﮐﺖ ﻳﻚ ﻗﻬﻘ&= #65198;ﺍ ﻭ ﺗﻨﺰﻳﻞ ﻭ ﺗﻘ= ﻠﻴﻞ ﻭﮐﺎﻫﺶ ﻭ ﺑﻌﺪ&= #65249; ﻧﺰﺩﻳﮑﺘﺮ ﺷﺪ&#= 65253; ﺍﺳﺖ . ﺩﺭ ﻏﻴﺮ ᥸= 3;ﺎﻟﮑﺎﻥ ﻧﺪﺍﻧﺴﺘﻪ ﻭ ﺑ&= #65220;ﻮﺭ ﻃﺒﻴﻌﻰ،ﻭ ﺑﻌ= 5256;ﻮﺍﻥ ﭘﺎﺩﺍﺵ ﺍﻭ ﻋﮑ&= #1587; ﺍﻟﻌﻤﻞ ﺍﻟﻬﻰ &= #1548;ﻓﻄﺮﻯ ﺧﻮﺩ ﺑﻘﻬﻘﺮﺍ &= #65251;ﻴﺮﻭﻧﺪ. ﻫﻢ ﺍﻣﺮﻭﺯ ﮐﻪ = ﺯﻧﺪﻩ ﻫﺴﺘﻨﺪ ﻭ ﻫﻢ ﺑ= ﻌﺪ ﺍﺯ ﻣﺮﮒ ﮐﻪ ﮐﺎ= ﺭﻣﺎ ﻭ ﻧﺴﺦ ﻭﻣﺴﺦ ﻭ= ﻓﺴﺦ ﻣﻴﺸﻮﻧﺪ. ﺍﻣﺎ = ﺗﻨﺰﻳﻠﻰ ﮐﻪ ﻭﺍﺻﻠﺎﻥ ﺍ&= #65247;ﻬﻰ،ﺑﻌﻤﺪ ﻭ ﺍﺭﺍﺩﻩ ﺧﻮﺩ = ﻣﻴﮑﻨﻨﺪ،ﻭﻣA= 228;ﻘﻮﻟﺎت ﺨﻮﻳش ﺮﺍ ﺑﻤﻨ&#= 65220;ق ﻤﺎﺩﻯ ﻣﺒﺪّل = 5252;ﻴﮑﻨﻨﺪ،ﻭﺳﻄ= ;ﺢ ﺑﺮﺩﺍﺷﺘﻬﺎﻯ &#= 65191;ﻮﺩﺭﺍ ﺗﺎﺳﻄﺢ &#= 64400;ﺎﺭ ﮐﻮﺩﻙ ﻭ ﺟﺎﻫﻞ = ﻭ ﻋﻘﺐ ﻣﺎﻧﺪﻩ،= 5193;ﺭ ﻋﻘﻞ ﻭ ﻓﺼﻞ ﻧﻮ= ﻋﻰ ﻭﺗﻤﺪﻧﻰ ﭘﺎﺋ&#= 65268;ﻦ ﻣﻴﺂﻭﺭﻧﺪ ،ﻗ= 5212;ﺪ ﺗﻔﻬﻴﻢ ﻭ ﺗﻌﻠ&= #65268;ﻢ ﻭ ﻫﻤﺪﻟﻰ ﺑﺎ ﺩ= ﻳﮕﺮﺍﻥ ﺭﺍ ﺩﺍﺭﻧﺪ ﻭ ﻫ= ﺮ ﻟﺤﻈﻪ ﮐﻪ ﺑﺨﻮ&= #65165;ﻫﻨﺪ ﺧﻮﺩﺭﺍ ﺑﻤﻘﺎ&#= 65249; ﻋﻘﻠﻰ ﻭ ﺭﻓﺘﺎ&= #65197;ﻯ ﺷﺎﻳﺴﺘﻪ ﺧﻮﺩ &= #65169;ﺎﺯ ﻣﻴﮕﺮﺩﻧﺪ. ﺣﺘ&= #65264; ﻋﻤﻠﺎ ﻧﻴﺰ ﮐﻪ = ﭘﺎﺋﻴﻦ ﻭﺩﺭ ﺗﻨﺰﻳﻞ ﻫ&= #65204;ﺘﻨﺪ ﺑﺎﺯ ﺑﺎﻟﺎ ﻫﺴ&= #65176;ﻨﺪ. ﺑﻘﻮﻝ ﻋﺮﻓﺎ ﺩ&= #65197; ﺧﻠﻖ ﻫﺴﺘﻨﺪ ﻭ&= #65247;ﻰ ﺩﻭﺭ ﺍﺯ ﺧﻠﻖ. ﺗ= ;ﻔﮑّﺮ ﺷﺮﻗﻰ ﺩﺭ ﺗﺎﺋ&= #65262;ﺋﻴﺴﻢ، ﺗﺴﻠﻴﻢ ﺩﺭ ﺑﻰ = ﻋﻘﻠﻰ،ﻭ ﺩﺭ ﻧﺰﺩ ﻫﻨﺪﻭ&= #65165;ﻥ ﻋﻤﻞ ﺑﻰ ﻣﻨﻈﻮ&= #65197;ﻯ،ﻭ ﺩﺭ ﺗﺼﻮّﻑ ﺍﺳ&#= 65248;ﺎﻣﻰ ﺍﻳﺮﺍﻧﻰ ﺭﺿﺎ&#= 65263; ﺩﺭ ﺗﻮﮐّﻞ ﺑﺨ&#= 65194;ﺍ ﺍﺳﺖ.ﻳﺎ ﻧﺰﺩ ﻋ= ﺎﺭﻑ ﻏﺮﺑﻰ ﻣﺴﻴﺤﻰ&#= 1548;ﺍﻧﻘﻄﺎﻉ ﮐﺎﻣﻞ ﻭ ﺭﻫﺒﺎ&= #65255;ﻴّﺖ ﺍﺯ ﺩﻧﻴﺎ.ﻭ ﻫﻤ= ﻪ ﺑﺨﺎﻃﺮ ﺍﻳﻦ ﺍ&= #65203;ﺖ،ﮐﻪ ﺣﺘﻰ ﺍﮔﺮ ᥴ= 5;ﻧﺴﺎﻧﻰ ﻋﺎﻗﻞ،ﺩﻭﺭ ﺍ= 5199; ﺭﺍﻩ ﺗﮑﺎﻣﻞ ﻭ = ﺣﻘﻴﻘﺖ ﻧﺒﺎﺷﺪ،ﭼﻨﺎA= 253; ﻧﻴﺮﻭﺋﻰ ﺩﺭ ﻓ&= #65220;ﺮﺕ ﺩﺍﺭﺩ،ﮐﻪ ﺍﮔ= 5198; ﻧﻔس ﺁﻟﻮﺩﻩ ﺑ&#= 64405;ﺬﺍﺭﺩ،ﺑﺸﺎ᥽= 9;ﺮﺍﻩ ﺣﻘﻴﻘﺖ ﻭ ﻧﺠﺎ&= #65173; ﻭﮐﻤﺎﻝ ﺑﺎﺯ ﮔ&= #65198;ﺩﺩ. ﻭ الاّ ﺳﻘﻮﻁ A= 261;ﻣﺎﺩﻯ ﺷﺪﻥ،ﻭ ﺑﻘﻬﻘ= 5198;ﺍ ﻭﮐﺎﺭﻣﺎ ﺷﺪﻥ &= #65251;ﺴخ ﺁﻣﻴﺰ ﺩﺭ ﭘﻰ ﺧ= ﻮﺍﻫﻨﺪ </spa= n>ﺩﺍﺷﺖ. ﭼﺮﺍ = 4380;ﻨﻴﻦ ﻋﻤﻠﻰ ﭼﻨﺎﻥ ﻋ&= #64401;س ﺍﻟﻌﻤﻠﻰ ﻭﻭﺍ&#= 64400;ﻨﺸﻰ ﻧﺪﺍﺷﺘﻪ ﺑﺎﺷ&#= 65194;؟ ﺗﻨﺰﻳﻞ ﻭ ﺗﻘﻠ&= #65268;ﻞ ﺩﺭﮐﺎﻣﻠﺎﻥ، = 5169;ﻘﺼﺪ ﻫﺪﺍﻳت ﺪﻳﮕﺮ= 5165;ﻥ،ﻭﺩﺭ ﻏﻴﺮﺳﺎﻟﮑﺎﻥ &#= 65255;ﺎﺑﻮﺩﻯ ﺧﻮﺩﺷﺎﻥ ﺍﺳﺖ. = ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ ﻣﻌﻤ&#= 65262;ﻟﺎ ﺑﺮ ﺧﻠﺎﻑ ﺳﺎﻟ&= #64401;ﺎﻥ،ﺍﺯ ﺍﺭﺍﺩﻩ ﺧﻮﺩ ﻭ = ﺁﺯﺍﺩﻯ ﺟﻮﺋﻰ ﻭ ﺗﻔﺴﻴ&= #65198; ﺑﺮﺃﻯ ﺧﻮﺩ ﻭﻋ&= #65252;ﻞ ﺑﺮﺣﺴﺐ ﺳﺎﺑﻘ&#= 65258;،ﻭ ﻣﻴﻞ ﻭ ﻋﻘﻞ ﺧﻮ= ﻳﺶ ﻣﻴﮑﻨﺪ. ﭼﻮﻥ<s= pan dir=3DLTR> </spa= n>ﻏﻴﺮﺳﺎﻟﻚ ʋ= 65;ﺯ ﻣﺤﻞ ﺟﻬﻞ ﻧﺴﺒ&= #65264; ﻭ ﺁﻟﻮﺩگی ﻨﻔ= 587; ﻫﻮﺳﺮﺍﻥ ﺧﻮﺩ &= #65227;ﻤﻞ ﻣﻴﮑﻨﺪ. ﺳﺮﺍﺳ&= #65198; ﺍﻋﻤﺎﻟﺶ ﻃﺮﺡ &= #65197;ﻳﺰﻯ ﺧﻮﺩ ﺑﺮﺍﻯ ﻏﺎ&= #65197;ﺕ ﻃﺒﻴﻌﺖ ﻭ ﺩﻳﮕ&= #65198;ﺍﻥ،ﻭ ﺯﻳﺎﺩﻩ ﺟﻮﺋﻰ &= #65191;ﻮﺩ ﻭﻟﻮ ﺑﻘﻴﻤﺖ ﻧ&= #65268;ﺎﺯﻣﻨﺪ ﮔﺬﺍﺭﺩﻥ ﺩﻳﮕ&#= 65198;ﺍﻥ ﻭ ﻓﺮﻳب ﻮ ﺍﺳﺘ&= #65176;ﺎﺭ ﻭ ﺭﻳﺎﮐﺎﺭﻯ ﺍ&= #65203;ﺖ ﻭ ﺍﻳﻦ ﺧﻄﺮ ﺑﺰ= ﺭﮔﻰ ﻣﻴﺒﺎﺷﺪ. ﺯﻳﺮ&= #65165; ﮐﺎﺭﻣﺎﺳﺎﺯ ﺍ&#= 65203;ﺖ ﻭﻟﻰ ﺩﺭ ﺳﺎﻟﻚ = ﻭﮐﺎﻣﻞ ﻋﻤﻠﻰ ﺧﻮ= ;ﺩ ﺳﺮﺍﻧﻪ ﻧﺪﺍﺭﺩ ﻭ ﺩﺭ ﺗ= ﻮﮐّﻞ ﺍﺳﺖ. ﻭﺍﮔﺮ ﻫﻢ= ﺑﺮﺣﺴﺐ ﻓﻄﺮت ﻮ ﺿﺮﻭﺭ&#= 65173; ﻋﻤﻠﻰ ﺍﻧﺠﺎﻡ &= #65193;ﺍﺩ،ﻋﻤﻞ ﺑﺪﻭﻥ ﻣﻘﺼﻮﺩ &= #65261; ﺑﺪﻭﻥ ﻏﺎﻳﺖ ﺧ&= #65166;ﺻﻰ ﺍﺳﺖ. ﺍﻳﻦ ﻣﻴﻞ= ﺑﺒﻰ ﻏﺮﺿﻰ،ﻭ ﺩﺭ ﺧ&#= 65218; ﻃﺒﻴﻌﻰ ﻭﺗﻮﮐ&#= 1617;ﻞ ﺑﻮﺩﻥ،ﻫﻤﻴﺸA= 258; ﺩﺭ ﺷﺮﻕ ﻭﺟﻮﺩ = ﺩﺍﺷﺘﻪ،ﻭﻟﻰ ﺩﺭ ﻏﺮﺏ ﺟﺰ ﻣﺪ= ﺗﻰ ﺩﺭ ﻳﻮﻧﺎﻥ ﺳﻘ&= #65198;ﺍﻃﻰ ﺩﺭ ﻃﻮﻝ ﺗﺎﺭﻳ&= #65190; ﺑﻨﺪﺭﺕ ﮐﺴﺎﻧ&#= 65264; ﻳﺎﻓﺘﻪ ﺷﺪه ا= 5255;ﺪ،ﮐﻪ ﺗﺎﺑﻊ ﺍﻳﻦ ﺳﻠ&= #65268;ﻘﻪ ﺟﺎﻫﻠﺎﻧﻪ ﻋﻮ&#= 65165;ﻡ،ﻭ ﮐﺎﺭﻣﺎﺳﺎﺯﻯ &#= 65261; ﺩﺭ ﻏﺎﻳﺘﻤﻨﺪ&#= 65263; ﺑﺮﺣﺴﺐ ﻋﻘﻞ ﺧ&= #65262;ﺩ ﻧﺒﺎﺷﻨﺪ. ﺍﻣﺎ = ﺩﺭ ﺷﺮﻕ ﺍﻳﻦ ﺍﻓﺮ&= #65165;ﺩ،ﺑﺎﺯ ﺑﻴﺸﺘﺮ ﺍﺯ ﻏﺮ&= #65167; ﺑﻮﺩﻩ،ﻭﺗﺨﻤA= 258; ﭼﻨﻴﻦ ﺍﺳﺘﻌﺪ&#= 65165;ﺩ ﻭ ﻃﺮﺯ ﻓﮑﺮ ﻭ ﺳ= ;ﻠﻮﻙ ﻃﻠﺒﻰ،ﺩﺭﺍﮐ= 79;ر ﺍﻗﻮﺍﻡ ﺷﺮﻗﻰ &= #65169;ﻨﺎﻡ ﮐﺸﺶ ﺩﻳﻨﻰ،ﻭ &#= 65153;ﻣﺎﺩﮔﻰ ﻗﺒﻮﻝ ﺧﺮﺍﻓﺎ&#= 65173; ﺑﺰﻋﻢ ﻣﺎﺩﻳّ= 5262;ﻥ، ﻭﺟﻮﺩ ﺩﺍﺷﺘﻪ &= #64400;ﻪ ﮔﺮﭼﻪ ﻋﻤﻠﺎ ﺍ&= #65199; ﺍﻳﻦ ﻓﻄﺮت ﻮﺍ&#= 65203;ﺘﻌﺪﺍﺩ ﻗﻮﻣﻰ، ﻭ ﺳﻤﺒ&#= 65262;ﻟﻬﺎﻯ ﺗﺎﺭﻳﺨﻰ ﻭ ﺍﺟ&= #65194;ﺍﺩﻯ ﺍﮐثرﺍﺍﺳﺘﻔʋ= 66;ﺩه ﻨﻤﻴﮑﻨﻨﺪ،ﻭA= 247;ﻰ ﺩﺭﻫﺮ ﺣﺎﻝ ﺷﺎ&= #65255;س ﺑﻴﺸﺘﺮ ﺑﺮﺍﻯ &= #65255;ﺠﺎﺕ ﻭ ﺳﻠﻮﻙ ﻭ ﺷﻬﻮ= ﺩ ﻭ ﺗﻐﻴﻴﺮ ﻣﺎﻫ&= #65268;ّﺖ ﻭ ﺗﺰﮐﻴﻪ ﻧﻔس &= #65191;ﻮﺩ ﺩﺍﺭﻧﺪ.ﻭ ﺷﺎﻧ&= #1587; ﺑﻴﺸﺘﺮﻯ ﺑﺮﺍ&#= 65263; ﺍﻭﻟﺎﺩﺷﺎﻥ ﻫ&#= 65204;ﺖ. </= span> ﺩﺭ A= 227;ﺼﺮ ﺟﺪﻳﺪ ﻫﻨﻮﺯ ﻣ&= #65166;ﻧﻨﺪ ﻫﺮ ﺯﻣﺎﻥ ﺩﻳﮕ&= #65198;،ﻃﺒﻴﻌﺘﺎ ﻣﻴﻞ ﻣﺎﺩﻯ ﺷﺪ&= #65253; ﻫﺴﺖ. ﺯﻳﺮﺍ ﺍﺣ= ﺴﺎس ﻭ ﺣﺎﻝ ﺑﺪﻭﻥ ﻣ= ﺎﺩﻩ،ﻗﺎﺑﻞ ﺗﻌﺒﻴﺮ ﻫﻨﺮﻯ &= #65261; ﻓﺮﻫﻨﮕﻰ،ﻭ ﺣ= 5176;ﻰ ﺑﺪﻭﻥ ﺍﻟﻔﺎﻅ &= #65261;ﮐﻠﻤﺎﺕ،ﻭ ﻗﻮﺍﻧﻴﻦ ﻭ ﺍﺻ&= #65262;ﻝ ﻭ ﻗﻮﺍﺭﻩ ﻫﺎ ﻧ= ﻴﺴﺖ.ﻋﻠﻢ ﻭ ﺗﮑﻨﻴﻚ ﺟﺎﺫ&= #1576;ه ﮐﺎﻓﻰ ﺑﺮﺍﻯ ﮐ&= #65208;ﻴﺪﻥ ﻫﻨﺮ ﻭ ﻓﺮﻫﻨﮓ = ﺑﺴﻮﻯ ﺧﻮﺩ ﺩﺍﺭﺩ. ﺩﺭ= ﻏﺮﺏ ﺑﺎ ﭘﻴﺪﺍﻳﺶ ﺍ&= #65235;ﮑﺎﺭ ﻓﺮﺍﻧﺴﻴس ﺑﻴ= 4401;ﻮﻥ ﮐﻪ ﺧﻮﺩ، ﻧﺘﻴ&#= 65184;ﻪ ﻧﻬﺎﺋﻰ ﭼﻨﺪ ﻗ&= #65198;ﻥ،ﺍﺯ ﻣﻴﻞ ﺑﻤﺎﺩﻩ ﮔ&= #65198;ﺍﺋﻰ ﺑﻮﺩ،ﻣﺎﺩﻩ ﮔ= 5198;ﺍﺋﻰ ﺭﺍ ﻗﺎﻋﺪﻫﻤﻨ&#= 65194; ﮐﺮﺩ.ﻭ ﺷﮑﺴﺘﻦ = ﺑﺘﻬﺎﻯ ﺫﻫﻨﻰ ﻭ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ ﺍﻟﻬﻰ ﻭﻣﻠّﻰ &#= 65251;ﻠﻞ،ﻭﺣﺘﻰ ﻫﺮ ﺳﻤﺒﻮﻝ ﺫﻫ&= #65256;ﻰ ﻭ ﻋﻘﻠﻰ ﻭ ﺍﻋﺘ= ﻘﺎﺩﻯ ﺭﺍ ﺭﺳﻤﺎ ﺗﮑﺬ&= #65267;ب کرﺩ.ﻭ ﺁﻧﺮﺍ ﻧ&#= 65268;ﺰ ﺿﺮﻭﺭﻯ ﺑﺮﺍﻯ &= #64344;ﻴﺸﺮﻓﺖﺟﻬﺎA= 253; ﺩﺍﻧﺴﺖ. ﺩﺭﺳﺖ = ﻣﺎﻧﻨﺪ ﺳﺎﻟﮑﻰ،ﮐﻪ ﺗ= 5166; ﻧﻔس ﺧﻮﺩ ﺭﺍ ﻧ&= #64401;ﺸﺪ،ﺑﺮﻭﺡ القُدُس ﺑﺮﺗ&= #65198;ﻧﻤﻰ ﺭﺳﺪ.ﺑﻨﻈﺮ ﺑﻴ&= #64401;ﻮﻥ ﻧﻴﺰ،ﺗﺎ ﻧﻔس = 5195;ﻫﻨﻰﻭﺧﺮﺍﻓᥴ= 6;ﺗﻰ ﻭ ﺳﻤﺒﻮﻟﻴﻚ ﺧ&= #65262;ﺩﺭﺍ ﻧﮑﺸﺪ،ﻧﻤﻰ ﺗ= 5262;ﺍﻧﺪ ﺑﺮﻭﺡ ﻋﻠﻤﻰ ﻭ = ﺗﮑﻨﻴﮑﻰ ﺧﻮﻳﺶ ﺑﺮﺳﺪ. ﮔ= ﺮﭼﻪ ﺑﻨﻈﺮ ﻣﻦ،ﺧﺮ= 5165;ﻓﺎﺕ ﺑﻬﺘﺮ ﺍﺯ ﺗﮑﻨ&= #65268;ﻚ ﻧﻴﺴﺖ.ﻭﻟﻰ ﻫﺮ = ﺩﻭ ﻗﻄﻌﺎ ﺑﺮﺗﺮ ﺍ&= #65199; ﺗﮑﺎﻣﻞ ﺷﻬﻮﺩ&#= 65263;،ﺑﺎ ﺗﺰﮐﻴﻪ ﻧﻔس ﻭ&#= 65227;ﻘﻞ ﻭﻋﻠﻢ ﻟﺪﻧّﻰ &#= 65255;ﻴﺴﺘﻨﺪ. ﻗﺒﻞ ﺍﺯ ﻓﺮﺍﻧ&= #65204;ﻴس ﺑﻴﮑﻮﻥ ﺍﺷﺨﺎ&#= 65211;ﻰ ﭼﻮﻥ ﺭﺍﺟﺮ ﺑﻴ&= #64401;ﻮﻥ ﻭ ﺍﻟﺒﺮﺕ</s= pan> &#= 65169;ﺰﺭﮒ ﺩﺭ ﺍﺳﺘﻘﺮﺍﺭ &= #65175;ﻔﮑّﺮ ﺟﺪﻳﺪ ﻣﺎﺩﻯ،= 5227;ﺠﻠﻪ ﻫﺎﺋﻰ ﺩﺍﺷﺘﻨ&#= 65194;.ﻭﻟﻰ ﺯﻣﺎﻨﻪ ﻫﻨﻮﺯ &= #65235;ﺮﺻﺖ ﺁﻧﺮﺍ ﻧﺪﺍﺩﻩ &= #65169;ﻮﺩ. ﭘﻴﺮﻭﺍﻥ(ﻣﮑﺘ&#= 65168; ﺗﺴﻤﻴﻪ)ﺑﺮﻫﺒ&#= 65198;ﻯ ﺍﻭﮐﻬﺎﻡ،ﻣﻘA= 194;ﻣﺎﺕ ﺫﻫﻨﻰ ﺭﻧﺴﺎﻧ&#= 1587; ﺭﺍ ﺁﻣﺎﺩﻩ ﮐﺮ&= #65193;ﻩ ﺑﻮﺩﻧﺪ. ﺑﺎ ﭘﻴ= ﺪﺍﻳﺶ ﻫﺮ ﻫﻮﻳّﺖ ﺟﺪ&#= 65267;ﺪ ﺫﻫﻨﻰ ﻭ ﺳﻤﺒﻮ&= #65245; ﻋﻘﻠﻰ،ﻭ ﻫﺮﺳ= 5252;ﺒﻮﻟﻰ ﺍﺟﺘﻤﺎﻋﻰ ﻧﻮ&#= 65267;ﻦ، ﻃﺒﻌﺎ ﺁﻧﭽﻪ ﺩ&= #65197; ﺳﻨّﺘﻬﺎﻯ ﺗﻔ= 4401;ّﺮ ﺷﺮﻗﻰ ﺩﺭ ﻣﻘﺎ&= #65169;ﻞ ﺩﺍﺷﺖ ﻓﺮﻭﺭﻳ&#= 65192;ﺖ ﻭ ﺳﻨّﺘﻬﺎﻯ ﺗ&#= 65166;ﺭﻳﺨﻰ ﻭ ﻣﻠّﻰ ﺷﺮﻗﻰ &= #65235;ﺮﺍﻣﻮﺵ ﻣﻴﺸﺪ. ﻭﻟﻰ ﺗﻤ= ﺪﻧﻬﺎﻯ ﺍﻟﻬﻰ ﭼﻨﻴﻦ ﻧ&= #65170;ﻮﺩ،ﮐﻪ ﺧﺪﺍ ﺣﺎﻓﻆ ﺳﻤ&= #65170;ﻮﻟﻬﺎﻯ ﺧﻮﺩ،ﻭ ﻓﻄﺮﺕ &#= 65219;ﺒﻴﻌﻰ ﮐﺎﺭ ﺧﻮﺩﺭﺍ ﻣ&= #65268;ﮑﻨﺪ.ﻭ ﻫﺮﻋﻤﻞ ﻏﻴﺮ ﻃ&= #65170;ﻴﻌﻰ ﺭﺍ ﺑﻨﺤﻮﻯ ﺧﻨ&= #1579;ی ﻣﻴﻨﻤﺎﻳﺪ. ﻭ ﻋ= ﻤﻞ ﺍﻧﺴﺎﻧﻬﺎ ﻧﻴ&#= 65200; ﺳﺮﺍﺳﺮ ﮐﺎﺭﻣ&#= 65166;ﺳﺎﺯ، ﻭﺑﺎ ﻗﻬﻘﺮﺍﻫ&#= 65166;ﻯ ﺗﮑﺎﻣﻠﻰ ﻭ ﻧﺴ&= #65190; </spa= n>ﻭﻣﺴﺦ ﺧﻨثی= ; ﻣﻴﮕﺮﺩﻧﺪ. ﺟزء ﮐﻪ ﻧﻤﻴﺘ= 5262;ﺍﻧﺪ ﻧﻈﺮ ﮐﻞّ ﺭﺍ ﻋ&= #65262;ﺽ ﮐﻨﺪ. ﻭ ﺑﺘﻬﺎﻯ= ﺷﻬﻮﺩﻯ ﻭﺍﻟﻬﻰ ﻭ ﺩﻳﻨ&= #65264; ﺷﺮﻕ،ﺑﺨﺼﻮﺹ = 5193;ﺭ ﺍﺳﻠﺎﻡ ﻭ ﺍﻳﺮ&= #65165;ﻥ،ﺩﺭ </spa= n>ﺑﺮﺍﺑﺮ ﺣﻤʌ= 48;ﺎﺕ ﭘﻰ ﺩﺭ ﭘﻰ ﺑﺘﻬ= ﺎﻯ ﻋﻠﻤﻰ ﻭ ﺫﻫﻨﻰ = ﻓﺮﺍﻧﺴﻴس ﺑﻴﮑﻮﻥ ﻭ ﻏﻴﺮ&= #65257; ﺗﺎﺏ ﻣﻘﺎﻭﻣﺖ &= #65193;ﺍﺷﺘﻨﺪ ﻭﻣﺤﻔﻮﻅ ﻣﺎﻧ&#= 65194;ﻧﺪ. ﻭﻟﻰ ﻧﺴﺒﺘﺎ ﺳ&= #65256;ّﺘﻬﺎﻯ ﺗﺎﺭﻳﺨﻰ ﻭﻣﻠ&#= 1617;ﻰ ﻏﻴﺮ ﺗﮑﺎﻣﻠﻰ &= #65261; ﻏﻴﺮ ﺍﻟﻬﻰ= ;،ﻃﺒﻴﻌﺘﺎ ﻭ ﺑﺮﺣﺴﺐ ﺿﺮﻭ&= #65197;ﺕ ﺗﺎﺭﻳﺨﻰ ﺧﻮﺩ&#= 1548;ﻳﮑﻰ ﻳﮑﻰ ﺗﺴﻠﻴﻢ ﻓ&= #65198;ﻫﻨﮓ ﺟﺪﻳﺪ ﻏﺮﺏ ﺷﺪ&= #65255;ﺪ. ﻣﻌﺪﻭﺩی ﻤؤﻣA= 254; ﻭﻓﺎﺩﺍﺭ ﺳﻨّ= 5176;ﻬﺎﻯ ﺍﻟﻬﻰ ﻣﺎﻧﺪﻧ&#= 65194;.ﻭ ﻧﺎﺳﻴﻮﻧﺎﻟﻴ= 5204;ﺘﻬﺎ ﮐﻪ ﺳﺨﺖ ﺑﺴﻨّ&#= 65176;ﻬﺎﻯ ﺗﺎﺭﻳﺨﻰ ﻭﻣﻠ&#= 1617;ﻰ ﭼﺴﺒﻴﺪﻧﺪ،ﺑA= 198;ﺣﺴﺐ ﻗﺎﻋﺪﻩ ﺗﻨﺎﺯ&#= 65225; ﺑﻘﺎ،ﻭ ﺻﻠﺎﺣ= 5268;ّﺖ ﺣﻴﺎﺕ ﺑﺮﺍﻯ ﻗ&= #65262;ﻯ ﺗﺮ،ﺁﻧﻘﺪﺭ ﺗ= 5166;ﺭ ﻭ ﺗﻴﺮﻩ ﺷﺪﻧﺪ&= #1548;ﮐﻪ ﻣﺎ ﺍﺯ ﺍﻳﻦ ﺳﻨ= ّﺘﻬﺎ ﻓﻌﻠﺎ ﺗﻨﻬﺎ<sp= an dir=3DLTR> </spa= n>ﻧﺎﻡ ﻭﻣﺸﺨ¡= 7;ﺼﺎﺕ ﺁﻧﻬﺎ ﺭﺍ ﺩﺭ ﮐ= ﺘﺎﺑﻬﺎ ﻣﻴﺎﺑﻴﻢ. ﻣﻠّ&#= 65268;ﻮﻥ ﺍﮔﺮ ﺭﺍﺳﺖ ﻣﻴ&= #64405;ﻮﻳﻨﺪ ، ﺑﺴﻨّﺘﻬﺎﻯ = 5165;ﻟﻬﻰ ﺍﺟﺪﺍﺩ ﺧﻮﺩ،= 5193;ﺭ ﺗﮑﺎﻣﻞ ﺍﺑﺪﻯ &= #65255;ﻤﻮﺩﻧﺪ ﻭﺑﺮﺍﻯ ﮐﺎﻣﻠ&#= 65176;ﺮ ﺷﺪﻥ ﻭ ﺳﻠﻮﻙ ﻭ= ﺷﻬﻮﺩ ﻗﺎﺋﻢ،ﺗﺎ ﺑﻔ= 5212;ﻮﻝ ﻧﻮﻋﻰ ﺑﺮﺗﺮ ﺍ&= #65199; ﻧﺴﻠﻬﺎﻯ ﺍﺟﺪ&#= 65165;ﺩﻯ ﺧﻮﺩ ﺑﺮﺳﻨﺪ.ﻧ&= #65258; ﻓﻘﻂ ﺑﻌﺒﺎﺩﺕ &= #65223;ﺎﻫﺮﻯ ﻳﺎ ﺳﻠﻴﻘﻪ ﻫﺎ&= #65263; ﺍﺟﺪﺍﺩﻯ ﺍﮐﺘ&#= 65236;ﺎ ﻭ ﺗﻘﻠﻴﺪ ﮐﻨﻨ&= #65194;.(ﺍﻣﺎﻧﺖ ﻣﻠّﻰ)ﻣﺎ ﺗﻨﻬ&#= 65166; ﻋﺎﺩﺍﺕ ﻭ مُد = 5247;ﺒﺎس ﻭ ﻧﻮﻉ ﻏﺬﺍ ﻧﻴ= ﺴﺖ،ﺑﻠﮑﻪ(ﺍﻣ= 5166;ﻧﺖ ﺍﻟﻬﻰ)ﻗﻮﻡ ﻭ ﮊ= ﻧﺘﻴﻚ ﻓﺼﻮﻝ ﺧﻮﺏ ﮔﺬ&= #65207;ﺘﮕﺎﻥ ﺁﺭﻳﺎﺋﻰ ﻣﺎ ﺍ&= #65203;ﺖ،ﮐﻪ ﺑﺎﻳﺪ ﺑﺘﮑﺎﻣ&#= 65246; ﺧﻮﺩ ﺍﺩﺍﻣﻪ ﺩ&= #65259;ﻨﺪ.ﻭ ﺍﺟﺪﺍﺩ ﺩﻭﺑﺎ&#= 65197;ﻩ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ&#= 65263; ﺧﻮﺩﺷﺎﻥ،ﺩﺭ = 5165;ﻭﻟﺎﺩ ﻭ ﻓﺮﺯﻧﺪﺍﻥ ﺧ&= #65262;ﺩﺷﺎﻥ ﺑﺘﮑﺎﻣﻞ ﺧﻮﻳ&#= 65206; ﺑﺮﺳﻨﺪ. ﻣﺎ ﻧﻴ= ﺰ ﺗﮑﺎﻣﻠﺎﺕ ﺑﻴ&#= 65208;ﺘﺮ،ﺑﺮﺍﻯ ﺍﻭﻟﺎﺩ ﻭ ﻓﺮﺯ&= #65255;ﺪﺍﻥ ﺧﻮﺩ ﻣﻴﮑﻨﻴﻢ. = ﺍﻳﻦ ﻭﺣﺪﺕ ﻭﺟﻮﺩ ﭘ&= #65194;ﺭﺍﻥ ﻭ ﻓﺮﺯﻧﺪﺍﻥ،= 4400;ﻪ ﻫﻤﮕﻰ ﻧﻄﻔﻪ ﻫ&= #65166;ﺋﻰ ﺍﺯ ﻧﻔس ﮐﻞّ ﻓ&#= 65248;ﺴﻔﻪ ﺍﺳﻠﺎﻣﻰ،ﻭ ﺷ= 5268;ﻮﺍ ﺩﺭ ﻓﻠﺴﻔﻪ ﻫﻨ&= #65194;ﻯ،ﻭ ﻣﺮﻳﻢ ﺩﺭ ﻃﺮﻳ&= #65240;ﺖ ﺳﻠﻮﮐﻰ ﻣﺴﻴﺤ&#= 65264;،ﻭ ﻓﺎﻃﻤﻪ ﺩﺭ ﻃﺮ&= #65267;ﻘﺖ ﺳﻠﻮﮐﻰ ﻣﺤﻤﺪ&#= 65263; ﺍﺳﺖ . ﺳﻮﻣﻴﻦ ﻣ= ;ﻘﺎﻡ ﺷﻬﻮﺩﻯ ﻭﺍﺻﻠ&#= 65166;ﻥ ﺩﺭ ﺍﺭﺽ ﻣﻠﮑﻮ&= #65173; ﺍﺳﺖ. ﻧﻔس ﮐﻞّ &= #65259;ﻤﻪ ﻓﺮﺯﻧﺪﺍﻥ &#= 65191;ﻮﺩﺭﺍ ﺍﮔﺮ ﺑﺸﻬﻮﺩ ﺑ&= #65198;ﺗﺮ ﻋﻠﻮﻯ ﻳﺎ ﻋﻴﺴ&= #65262;ﻯ ﻧﺮﺳﺎﻧﺪ،ﭼﻪ = 5197;ﺳﺪ ﺑﺸﻬﻮﺩ ﻣﺼﻄﻔ&#= 65262;ﻯ ﻭ ﻗﺎﺋﻢ ﻭ ﻋﺮﺵ= ﺭﺣﻤﺎﻧﻰ،ﺩﻭ= 4380;ﺎﺭ ﮐﺎﺭﻣﺎ ﻣﻴﮑﻨ&#= 65194;. مثل ﺍﻳﻦ ﺍﺳﺖ = 4400;ﻪ ﺩﺭ ﺩﻧﻴﺎ ﻃﻔﻞ = ﺧﻮﺩﺭﺍ ﻣﻴﺨﻮﺭﺩ.ﻭ ﺷﮑ&= #65250; ﺯﻣﻴﻦ ﻣﺪﺍﻡ ﺍ&= #65183;ﺴﺎﺩ ﺁﻧﻬﺎ ﺭﺍ،ﺩﺭ &#= 65251;ﺮﮔﻬﺎﻯ ﻣﺘﻮﺍﻟﻰ ﻣﻴﻄ&#= 65248;ﺒﺪ. ﺍﻣﺎﻧﺖ ﺍﺟﺪﺍ&#= 65193;ﻯ ﻣﺎ ﺣﻔﻆ ﺍﻳﻦ ﺗ= ﮑﺎﻣﻠﺎﺕ ﺍﻟﻬﻰ ﺍﺳﺖ،ﮐ= 5258; ﭘﺪﺭﺍﻥ ﺑﺪﺳﺖ &= #65153;ﻭﺭﺩﻧﺪ ﻭ ﺑﻤﺎ ﺍﻣﺎﻧﺖ = ﺩﺍﺩﻧﺪ،ﺗﺎ نجاﺕ،ﻭﺣﺘﻰ ᥺= 7;ﺪﻡ ﺑﺎﺯﮔﺸﺖ ﺩﺭ ﺩ&= #65267;ﮕﺮ ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﺑ&= #65166;ﻗﻰ ﻣﺎﻧﺪﻩ ﻧﻮﻉ ﺑ&= #65208;ﺮﻯ،ﺑﺮﺍﻯ ﺭﺳﻴﺪﻥ ﺑﻨﻮﻉ &= #65235;ﻮﻕ ﺑﺸﺮﻯ ﺗﺤﻘﻖ ﻳ&= #65166;ﺑﺪ. ﺍﻣﺎﻧﺖ ﺍﺟﺪﺍ&#= 65193;ﻯ ﮐﻪ ﺍﺯ ﺧﺪﺍ ﺑﺎ= ﺟﺪﺍﺩ ﻣﺎ ﺩﺍﺩﻩ ﺷﺪﻩ&= #1548; ﺗﺎ (ﻓﺮﺯﻧﺪﺍﻥ)= ﮐﻪ ﺑﺎ(ﻓﺮّ ﺑﺮﺗﺮ &= #65199;ﻧﺪﻩ) ﻫﺴﺘﻨﺪ.ﺁﻧﻘﺪ&#= 65197; ﻣﻨﺘﻘﻞ ﮔﺮﺩﺩ&#= 1548;ﺗﺎ ﺑﺎﺯ ﻫﻤﮕﻰ ﺑﺨ&= #65194;ﺍ ﻭ ﺷﻬﻮﺩ ﺭبّ ا= 5247;ﻨﻮﻉ ﺧﻮﺩ ﺑﺮﺳﻨ= ;ﺪ ﻭ ﻫﻤﻪ ﻧﺴﻠﻬﺎ = ﺑﺘﻮﺍﻧﻨﺪ،ﺧA= 194;ﺍ ﺭﺍ ﺑﺸﻨﺎﺳﻨﺪ.&= #65261; ﺷﻨﺎﺧﺘﻰ ﺍﺯ ﻧ&= #65262;ﻉ ﻋﻘﻞ ﻟﺪﻧّﻰ،A= 261; ﺷﻬﻮﺩ ﺗﺠﻠّﻴ= 5166;ﺕ ﺍﻟﻬﻰ ﺑﻴﺎﺑﻨ&#= 65194;.ﻭ ﺳﻠﻮﻙ ﺍﻟﻬﻰ ﺿ&= #65198;ﻭﺭﻯ ﺁﻧﺮﺍ ﺍﻧﺠﺎﻡ &= #65193;ﻫﻨﺪ. ﻭ ﺍلاّ ﭼﻪ ﻓﺮ= 5237; ﺍﺳﺖ ﺑﻴﻦ ﺳﻤﺒ&= #65262;ﻟﻬﺎﻯ ﺗﺎﺭﻳﺨﻰ ﻭ ﺳﻤ&= #65170;ﻮﻟﻬﺎﻯ ﻋﻠﻤﻰ ﻣﺎﺩﻩﮔ&#= 65198;ﺍﺋﻰ. ﻫﺮ ﺩﻭ(ﻣﮑﺮ ﺍﻟ= ﻬﻰ ﺍﺯ ﻧﻮﻉ ﺧﻴﺮ)ﻭ= ﺗﻠﻪ ﺍﻯ ﺑﺮﺍﻯ ﺑﻘﺎ&= #65263; ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ &= #65261;ﺟﻬﻨّﻢ ﻫﺎﻯ ﺩﺭ ﺟﻬﺎﻥ = ﺍﺳﺖ. </= span> ﻭﺑʋ= 66;ﻟﺄﺧﺮﻩ ﻣﻮﺝ ﻧﻮ ﻣﺎﺩﻩ = ﮔﺮﺍﺋﻰ،ﺑﺎﻃA= 198;ﺡ ﻓﻠﺴﻔﻰ ﺩﮐﺎﺭ&#= 65173;،ﻓﻠﺴفه اﻯ ثاﺑﺖ ﻋﻠﻤA= 264; ﻭﺍﮐﺎﺩﻣﻴﻚ ﺷ&#= 65194;،ﻭﺗﺎ ﺑﺎﻣﺮﻭﺯ ﮐﻪ ﺑ&= #65176;ﮑﻨﻮﻟﻮﮊﻯ ﻭ ﺭﻫﺒﺮﻯ ﺩﺍﻧ&= #65206; ﻣﺂﺑﺎﻧﻪ ﺗﮑﻨ&#= 65262;ﮐﺮﺍﺗﻬﺎ ﺭﺳﻴﺪﻩ ﺍﺳﺖ.ﻭ = ﺩﺭ ﻧﺘﻴﺠﻪ ﻓﮑﺮ ﺑ&= #65208;ﺮﻯ ﻭ ﺭﻭﺡ ﻓﺮﺩﻯ،&#= 65169;ﺒﻰ ﻧﻬﺎﻳﺘﻰ ﻗﻬﻘ&#= 65198;ﺍ ﻭ ﻣﺎﺩﻩ ﮔﺮﺍﺋ&= #65264; ﺧﻮﺩ ﺭﺳﻴﺪ. ﺑﺠ= ﺎﻯ ﺃﻧﺒﻴﺎ ﻭ ﺍﻭﻟ&= #65268;ﺎ،ﺗﮑﻨﻴﺴﻴʌ= 54; ﻫﺎ ﻭ ﺗﮑﻨﻮﮐﺮ&= #65165;ﺗﻬﺎ ﻧﺸﺴﺘﻨﺪ.ﻭ ﺣﺘ&= #65264; ﺳﻴﺎﺳﺖ ﻣﺪﺍﺭ&#= 65165;ﻥ ﻭﻧﻈﺎﻣﻴﺎﻥ ﻭ &= #65203;ﺮﻣﺎﻳﻪ ﺩﺍﺭﺍﻥ ﮐﻠﺎﻥ &= #65183;ﻬﺎﻥ،ﭼﻪ ﺩﺭ ﺷﺮﻕ ﻭ ﭼﻪ ﺩ= ;ﺭ ﻏﺮﺏ ﻧﻴﺮﻭﻫﺎ&#= 65263; ﺧﻮﺩﺭﺍ ﺑﺘﮑﻨ&#= 65262;ﮐﺮﺍﺗﻬﺎ ﻣﻴﺪﻫﻨﺪ ﻭﺧﻮ&#= 65193; ﭘﺸﺖ ﭘﺮﺩه کن= 75;ﺭ ﺻﻨﺪﻭﻗﻬﺎﻯ ﭘ&#= 65262;ﻝ ﻧﺸﺴته اﻧﺪ. ﻭ &#= 65169;ﻤﺮﻭﺭ ﺩﺍﺭﺩ، ﺣﮑﻮﻣ= 5176;ﻬﺎﻯ ﻋﻠﻤﺎ ﺑﺮ ﺟﻬﺎ&= #65253; ﺑﺠﺎﻯ ﺣﮑﻮﻣﺖ &= #65203;ﻴﺎﺳﻴّﻮﻥ ﻭ ﺩﻳﭙﻠﻮﻣﺎﺗ&#= 65260;ﺎ ﺑﺮﻗﺮﺍﺭ ﻣﻴﮕ&#= 65198;ﺩﺩ. ﻭ ﺑﺎﺭ ﺩﻳﮕﺮ ﺟ= ﻨﮓ ﺷﻤﺸیر ﻭ ﺑﺎﺯ= 5261;، ﮐﻪ ﺟﺎﻯ ﺧﻮﺩﺭ&= #65165; ﺑﺠﻨﮓ ﺣﻴﻠﻪ ﻭ&= #65255;ﻴﺮﻧﮓ ﺩﻳﭙﻠﻮﻣﺎﺳﻰ &#= 65193;ﺍﺩﻩ ﺑﻮﺩ،ﺩﺍﺭﺩ ﺟ= 5166;ﻯ ﺧﻮﺩﺭﺍ ﺑﺠﻨﮓ &= #65227;ﻠﻤﻰ ﭼﻮﻥ ﺃﺗﻢ ﻭ ﻟﻴ= ﺰﺭ ﻭ ﻣﻮﺷﻚ ﻣﻴﺪﻫ&= #65194; . مثل ﺍﻳﻨﮑﻪ ﻣ&#= 65198;ﺍﺣﻞ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ &= #65261;ﺯﻭﺍﻝ ﺗﻤﺪﻧﻬﺎ ﻧﺰﺩ&#= 65267;ﻚ ﻣی شوﺩ،ﻭ ﺟﻬʌ= 56;ّﻤﻰ ﻫﻤﮕﺎﻧﻰ ﺭﺍ ﺑ&= #65198; ﻫﻤﻪ ﺍﻧﺴﺎﻧﻬ&#= 65166; ﺁﻣﺎﺩﻩ ﻣﻴﮑﻨ&#= 65194;. ﻭ ﺷﺎﻳﺪ ﻫﻢ ﻧﻈ= ﺮﻳﻪ ﻫﻨﺪﻯ ﺩﺍﺭﺩ ﻣ&= #65198;ﺣﻠﻪ ﮐﺎﻟﻴﻴﻮﮔﺎ ﺭ&#= 65165; ﺑﺮﺍﻯ ﻫﻤﻴﺸﻪ&#= 1548;ﻭﻳﺎ ﺑﺮﺍﻯ ﻓﺼﻮﻝ ﻧ&= #65262;ﻋﻰ ﻭﺍﻣﺎﻧﺪﻩ ﺑﺸ&#= 65198;ﻯ ﺁﻣﺎﺩﻩ ﻣﻴﮑﻨ&#= 65194;. ﺗﻨﻬﺎ ﺧﺪﺍﻭﻧ&#= 65194; ﻣﻴﺪﺍﻧﺪ،ﮐﻪ = 4380;ﻪ ﻭﻗﺎﻳﻌﻰ ﺑﺤﻘ&#= 65268;ﻘﺖ ﺧﻮﺍﻫﺪ ﺭﺳﻴﺪ&#= 1548;ﻭ ﮐﺪﺍﻡ ﺍﺣﺘﻤﺎ&#= 65245; ﻣﺎ ﺗﺤﻘﻖ ﺧﻮﺍ&= #65259;ﺪ ﻳﺎﻓﺖ.<o:p></o:p> ﻓﻄﺮﺕ ﺗ= ;ﮑﺎﻣﻞ ﺟﻮﺋﻰ ﺑﺸﺮ،ﺩ= 5197; ﻣﻘﺎﺑﻞ ﺍﻳﻦ ﻫ&= #65184;وﻡ ﻣﺎﺩﻩ ﮔﺮﺍﺋﻰ&#= 1548;ﻭﻋﻘﺐ ﻧﺸﻴﻨﻰﻫﺎﻯ ﺳ&#= 65256;ّﺘﻰ </spa= n>ﺗﺎﺭﻳﺨﻰ ﻭ A= 239;ﻮﻣﻰ،ﻋﮑس ﺍﻟﻌﻤﻠﻰ ﻧﺸﺎ&#= 65253; ﻧﻤﻴﺪﻫﺪ. ﻭﻟﻰ = ﻭﻗﺘﻰ ﭘﺎﻯ ﺧﻄﺮﻯ ﺑﺮ&= #65165;ﻯ ﻓﻄﺮﺕ ﻭ ﺳﻨّﺘ&#= 65260;ﺎﻯ ﺍﻟﻬﻰ ﭘﻴﺶ ﻣی آﻳﺪ،ﺩﻳﮕﺮ ﺁA= 197;ﺍﻣﺶ ﻭ ﺑﻰ ﺗﻔﺎﻭﺗﻰ = ﻧﻴﺴﺖ.ﻭ ﺗﺪﺑﻴﺮ ﺍﻟﻬﻰ &= #65261; ﻏﻀﺐ ﻃﺒﻴﻌﻰ،= 5169;ﺼﻮﺭﺕ ﺑﻠﺎﻫﺎﻯ ﮔﻮﻧ&#= 65166;ﮔﻮﻥ ﻭ ﺗﻴﺮﮔﻰ ﺩﺭﻋ&= #65240;ﻞ ﻭﻧﻮﺍﻗﺺ ﺟﺴﻤ&#= 65166;ﻧﻰ ﻭ ﺍﻧﺘﺸﺎﺭ ﻭﺑ&= #65166;ﻫﺎ ﻭ بلاﻳﺎ ﺩﺭ ﻣ= 5268;ﺂﻳﺪ. ﺍﻓﺮﺍﺩ ﻳﮑﺎﻳ&#= 65242; ﺩﺭ ﺩﻝ ﺧﺴﺘﻪ ﻭ= ﺁﺯﺭﺩﻩ ﻫﺴﺘﻨﺪ.ﻭ ﻃﺎﻟ&= #65168; ﻋﺪﻡ ﻣﻴﺸﻮﻧﺪ.&= #65261; ﺟﺎﻣﻌﻪ ﻭ ﺗﻤﺪ&= #65253; ﻧﻴﺰ ﺁﺷﻔﺘﻪ ﻭ = ﮔﻴﺞ ﻭ ﻃﺎﻟﺐ ﺗﻘﻠﻴ&= #65194; ﺍﺯﺗﻤﺪﻥ ﻭ ﻋﻘ&= #65166;ﻳﺪ ﺩﻳﮕﺮﻯ ﺑﺪ ﺑﺨ&= #65174; ﺗﺮ ﺍﺯ ﺧﻮﺩﺵ ﭘ= ﻨﺎﻩ ﻣﻴﺒﺮﺩ. ﻋﺼﻴﺎ&= #65253; ﺩﺳﺖ ﻣﻴﺪﻫﺪ،= 4400;ﻪ ﻧﺎﻡ ﺁﻧﺮﺍ ﻧﻴ&= #65200; ﺁﺯﺍﺩﻯ ﺧﻮﺍﻫ&#= 65264; ﻭ ﻧﻬﻀﺖ ﺍﺟﺘﻤ&= #65166;ﻋﻰ ﻣﻴﮕﺬﺍﺭﺩ. ﻭﺗ&= #65232;ﻴﻴﺮ ﻧﻈﺎﻡ ﺟﺎﻣﻌﻪ &= #65251;ﻰ ﻃﻠﺒﺪ،ﺗﺎ ﺳﻘ= 5262;ﻁ ﻧﻬﺎﺋﻰ ﮐﻪ ﺧﻮ&= #65193; ﺟﺎﻣﻌﻪ ﻧﻴﺰ ﺩ&= #65197; ﺁﻥ ﺷﺮﻳﻚ ﺍﺳﺖ&= #1548; ﻭ ﻳﺎ ﺩﺭ ﻃﻠﺐ ﮔ= ;ﺮﻭﻩ ﺩﻳﮕﺮ،ﻭ ﻣﺒﺎ= 5197;ﺯﻩ ﻃﺒﻘﺎﺗﻰ ﻭ ﺣﺰ&= #65169;ﻰ ﻭ ﻧﮋﺍﺩﻯ ﺩﻳﮕ&= #65198;ﻯ ﻣﻴﺸﻮﻧﺪ. ﮐﻪ ﺍ= ﺯ ﭼﺎله اﻯ ﺑﭽﺎA= 259;ﻰ ﺑﺪﺗﺮ ﻣﻴﺎﻓﺘ&#= 65256;ﺪ. مثل ﺍﻳﻦ ﺍﺳﺖ = 4400;ﻪ ﻏﺎﻳﺖ ﺍﻟﻬﻰ ﺩ&= #65197; ﺻﺪﺩ ﻧﺎﺑﻮﺩﻯ &= #65165;ﻳﻦ ﺧﺎﺭﺟﺎﻥ ﺍﺯ ﺳ&= #65256;ّﺖ ﺍﻟﻬﻰ ﺍﺳﺖ . ﻭ ᥷= 1;ﻮﺩﺷﺎﻥ ﻫﻢ ﮐﻤﻚ ﻣﻴﮑﻨ&= #65256;ﺪ،ﮐﻪ ﺯﻭﺩﺗﺮ ﺩﺭ ﺍﻳ&= #65254; ﻋﺪﻣﻴّﺖ ﻓﺮﺩ= 5263; ﻭﺟﻤﻌﻰ ﻓﺮﻭ ﺑ&= #65198;ﻭﻧﺪ. ﺍﻣﺎ ﻋﺎﻗﻠﺎﻥ &= #65261; ﮐﺴﺎﻧﻰ ﮐﻪ ﻭﺍ&= #65239;ﻌﺎ ﺩﻟﺸﺎﻥ ﺑﺮﺍﻯ &= #65191;ﻮﺩ ﻭﻣﻠّت ﺨﻮﻳش A= 204;ﻮﺧﺘﻪ ﺍﺳﺖ، ﺑﺎﻳﺪ ﭼ&#= 65208;ﻢ ﺑﺪﺳﺖ ﺯﺑﺎﻥ ﻭ = ﻓﮑﺮ ﻭ ﻧﻈﺮ ﺍﻭﻟﻴﺎ = ﻭﮐﺎﻣﻠﺎﻥ ﺯﻣﺎﻥ ﺩﺍﺷﺘﻪ &= #65169;ﺎﺷﻨﺪ. ﮐﻠﻴﺪﻫﺎﻯ ﺭﺍ&#= 65257; ﺣﻞ ﺭﺍﺑﺪﺳﺖ ﺁ&= #65255;ﻬﺎ ﺑﺴﭙﺮﻧﺪ. ﺍﮔﺮ = ﮐﻠﻴﺪ ﻭﺯاﺭﺗﺨﺎﻧﻪ = 5259;ﺎ ﺭﺍ ﺑﺂﻧﻬﺎ ﻧﻤ&= #65268;ﺪﻫﻨﺪ ﺣﺪ ﺃﻗﻞ ﮐﻠﻴﺪ&= #65259;ﺎﻯ ﺍﺻﻮﻝ ﺫﻫﻨﻰ ﻭ = ﻓﮑﺮﻯ ﺁﻧﻬﺎ ﺭﺍ ﺑﭙﺬ&= #65267;ﺮﻧﺪ،ﻭﺧﻮﺩ ﺩﺭ= ﺟﺎمع&= #1607; ﭙﻴﺎﺩه کنند. ﻭ ﭼﻪ &#= 65169;ﻬﺘﺮ ﮐﻪ ﺍﻭﻝ ﺧﻮﺩﺷ&= #65166;ﻥ ﺭﺍ ﺗﺰﮐﻴﻪ ﮐﻨ&= #65256;ﺪ،ﮐﻪ ﺩﻳﻮﺍﻧﻪ ﻭ ﺑﻴ&= #65252;ﺎﺭ ﺭﻭﺍﻧﻰ،ﻧﻤﻰ = 5175;ﻮﺍﻧﺪ ﻣﺠﺮﻯ ﺧﻮﺑﻰ ﺑ&= #65198;ﺍﻯ مردم ﺣﮑﻴﻢ ﻭ A= 235;ﺮﺯﺍﻧﻪ ﮔﺮﺩﺩ. ﺍﮔﺮ ﺁﺯ= ﺍﺩﻯ ﻭﺍﻗﻌﻴّﺖ ﺩﺍ= 5207;ﺘﻪ ﺑﺎﺷﻨﺪ ﺷﺎﻳﺴ&#= 65176;ﻪ ﺩﻳﻮﺍﻧﮕﺎﻥ ﻭ &= #65207;ﻮﺭﺷﻴﺎﻥ ﺟﺎﻩ ﻃﻠﺐ ﺍﻧﻘ&= #65248;ﺎﺑﻰ ﻧﻴﺴﺖ.ﺑﻠﮑﻪ ﺁ&= #65199;ﺍﺩﻯ ﺳﺎﻟﮑﺎﻥ ﺍﺳﺖ.&= #64400;ﻪ ﺍﺯ ﺳﻄﺢ ﻭ ﻣﻘﺎ= ﻡ ﻭ ﻋﻘﻞ ﻭ ﻧﻔس ،&= #65261;ﻫﺮﭼﻪ ﺍﻣﺮﻭﺯ ﻫﺴﺘﻨ&#= 65194; ﺑﮕﺬﺭﻧﺪ،ﻭ ﺑ= 5154;ﻧﭽﻪ ﮐﻪ ﺑﺎﻳﺪ ﺭﺳﻴ&= #65194; ﺑﺮﺳﻨﺪ.ﻳﺎ ﺣﺪ&= #1617; ﺃﻗﻞ ﺑﺂﻧﭽﻪ ﮐ&= #65258; ﻣﻴﺘﻮﺍﻥ ﺭﺳﻴ&#= 65194; ﺑﺮﺳﻨﺪ. ﮐﻪ ﻧﺠ= ﺎﺕ ﻭ ﺧﻠﺎﺹ ﺍﺯ ﻣﻘ= ﺎﻡ ﻓﻌﻠﻰ ﺑﺒﺎﻟﺎ&#= 65175;ﺮ،ﻭﺍﻗﻌﺎ ﺁﺯﺍﺩﻯ ﺍﺳﺖ . ﻗ= ;ﻬﻘﺮﺍ ﺷﺪﻥ ﺁﺯﺍﺩﻯ ﻧ&= #65268;ﺴﺖ.ﻭ ﺍﻟّﺎ ﻫﺮ ﻗﻄﻌ&#= 65258; ﺳﻨﮕﻰ ﺩﺭ ﺳﻘﻮ&= #65217; ﺧﻮﺩ،ﺍﺯ ﻗﻠّA= 258; ﮐﻮﻩ ﺑﻘﻌﺮ ﺩﺭ&= #65257;،ﺧﻴﻠﻰ ﺁﺯﺍﺩ ﺗﺮ ﻭ ﺷﺠ= ﺎﻉ ﺗﺮ ﺍﺯ ﺍﻧﺴﺎﻥ = ﺩﺭ ﻗﻬﻘﺮﺍﻯ ﺁﺯﺍ&#= 65193;ﻯ ﺧﻮﺍﻫﻨﺪ ﺑﻮﺩ. = ﺍﻧﺴﺎﻥ ﮐﺎﻣﻞ ﺍﺳﻠﺎﻣ&#= 65264;،ﻭ ﺁﺭﻫﺎﺕ ﺑﻮﺩﺍ&#= 65163;ﻰ،ﻭ ﺯﻧﺪﻩ ﺑﻮﺩﺍ،= 5261; ﺁﺯﺍﺩ ﺷﺪﻩ ﻫﻨ&= #65194;ﻯ،ﻧﻤﻮﻧﻬﺎʌ= 63; ﺍﺯ ﺍﻳﻦ ﺁﺯﺍﺩ&= #65263; ﺭﻭﺣﻰ ﻭﺻﺎﺣﺒ&#= 65166;ﻥ ﺭﺃﻯ ﺳﻠﻴﻢ ﻫﺮ = ﺟﺎﻣﻌﻪ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺑ= 5154;ﻧﻬﺎ ﻣﺮﺍﺟﻌﻪ ﺑﺎﻳ&#= 65194; ﻧﻤﻮﺩ. ﺍﻣﺮﻭﺯ = ﻫﻢ ﺩﺭﺟﺎﻣﻌﻪ ﺍﻳ&#= 65198;ﺍﻧﻰ ﺍﺯ ﺍﻳﻦ ﺍﻭﻟﻴ&= #65166;ﻯ ﺧﺪﺍ،ﺍﮔﺮ ﻫﺰ= 5165;ﺭﺍﻥ ﻧﻴﺴﺘﻨﺪ،ﻣﻌA= 194;ﻭﻯﻣﻴﺒﺎﺷﻨﺪ ﻭﻟﻰ ﺩﺭ ﺍﺧﺘﻔ&= #65166; ﻭ ﻋﺰﻟﺖ ﻭ ﺍﺟﺘ= ﻨﺎﺏ ﺍﺯ ﺟﺮﻳﺎﻧﺎﺕ &= #65183;ﺎﻣﻌﻪ ﻫﺴﺘﻨﺪ . ﻧﻪ ﺍﻳ= ;ﻨﮑﻪ ﻣﺨﺎﻟﻒ ﻧﺠﺎﺕ &= #65183;ﺎﻣﻌﻪ ﺑﺎﺷﻨﺪ،ﺑﻠﮑA= 258; ﮔﻮﺵ ﺷﻨﻮﺍﺋﻰ &= #65193;ﺭ ﺟﺎﻣﻌﻪ ﻧﻤﻰ ﻳ&= #65166;ﺑﻨﺪ. ﻭﺗﻨﻬﺎ ﻣﻌﺪﻭ&#= 65193;ﻯ ﻫﺴﺘﻨﺪ،ﮐﻪ ﺩ= 5165;ﺭﻧﺪ ﺑﻘﺼﺪ ﺗﺠﺮﺑﻪ &= #65207;ﺨﺼﻰ ﺑﺴﻠﻮﻙ ﻭ ﺗﺰﮐ&= #65268;ﻪ ﻣﻰ ﭘﺮﺩﺍﺯﻧﺪ. = ﻭ ﺑﻬﺪﺍﻳﺖ ﺧﺪﺍ&#= 65261;ﻧﺪ ﺑﺎﻳﻦ ﻃﺎﻟﺒﺎ&#= 65253; ﻧﺠﺎﺕ،با ﻳﻚ A= 261;ﻟﻰّ ﺍﻟﻬﻰ ﮔُﻢ ﻧﺎ&#= 65249; . ﻭﻓﻌﺎﻟﻴﺘﻬ&= #65166;ﻯ ﺟﻬﺎﻥ ﺭﺍ ﺑﺮﺍ&= #65263; ﺩﻧﻴﺎ ﭘﺮﺳﺘﺎ&#= 65253; ﮔﺬﺍﺭﺩه اﻧﺪ= 48;ﺗﺎ ﻳﮑﺪﻳﮕﺮ ﺭﺍ ﺑ&= #65194;ﺭﻧﺪ.ﻭ ﺭﺍﻩ ﺭﺍ ﺑﺮﺍﻯ = ﺁﻳﻨﺪﻩ ﻏﺎئی اﻟﻬﻰ ﻭ = 5235;ﺼﻮﻝ ﺑﺮﺗﺮ ﻧﻮﻋﻰ،= 5261; ﺣﺘﻰ ﺑﺮﺍﻯ ﻧﻮ&= #65225; ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻌ&= #65194;ﻯ،ﻭ ﻇﻬﻮﺭ ﺻﺎﺣﺐ<sp= an dir=3DLTR> </spa= n>ﺍﻟﺰﻣﺎﻥ ﺁʋ= 91;ﺮ ﺍﻟﺰﻣﺎﻥ ﺁﻣﺎ&#= 65193;ﻩ ﮐﻨﻨﺪ.<o:p></o:p> ﭼﻨﻴﻦ ﺁ= ;ﺯﺍﺩﻯ ﻭﻧﺠﺎﺕ ﻭ ﺗﮑﺎ&= #65251;ﻞ ﻭﻧﻴﺮﻭﺍﻧﺎ ﺟ&#= 65204;ﺘﻦ،ﺷﺮﻁ ﺍﻭﻟﻴّﻪ ﻫﻨﺮ= 5251;ﺪﺍﻥ ﺍﺳﺖ. ﮐﻪ ﺍﺯ ﻧﻈ= ;ﺮ ﺍﻟﻬﻰ، ﻫﻨﺮ ﺗ&#= 65256;ﻬﺎ ﺳﻠﻮﻙ ﺍﻟﻬﻰ،= 5261; ﺗﺤﻤّﻞ ﻣﺮﺍﺣ= 5246; ﺳﻠﻮﮐﻰ ﺍﺳﺖ. ﮐ= ﻪ ﺑﻘﻮﻝ ﻓﺮﺩﻭﺳ&#= 65264; ﺗﻨﻬﺎ ﻫﻨﺮ ﻧﺰ&= #65193; ﺍﻳﺮﺍﻧﻴﺎﻥ ﺁ&#= 65197;ﻳﺎﺋﻰ ﺷﺪﻩ ﻣﻴﺒﺎﺷﺪ &= #65261;ﺑس. ﻭﻧﻮﻉ ﮐﺴﺎﻧﻰ &= #64400;ﻪ ﺗﺎﺑﻌﻴﺖ ﺳﻴﺎ&#= 65203;ﻰ ﻭ ﺍﺟﺘﻤﺎﻋﻰ،= 5267;ﺎ ﺯﺑﺎﻧﻰ ﻭ ﻣﺬﻫ&= #65170;ﻰ ﺍﻳﺮﺍﻧﻴﺎﻥ ﺭ&#= 65165; ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;.ﻭ ﺗﻨﻬﺎ ﺑﺎ ﺳﻠﻮ&= #65241; ﺍﻟﻬﻰ،ﻭ ﻃﺒﻖ &#= 65203;ﻨّﺘﻬﺎﻯ ﺍﻟﻬﻰ ﻭ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ ﺳﻠﻮﮐﻰ،ﮐﻪ ﺍ= 5255;ﺒﻴﺎﻯ ﺍﻟﻬﻰ،ﻭﺑﺨﺼA= 262;ﺹ ﮐﺎﻣﻠﺘﺮﻳﻦ ﺁ&#= 65255;ﺮﺍ ﺁﺋﻴﻦ ﻣﺤﻤﺪﻯ &= #65169;ﺮﺍﻯ ﺳﻠﻮﻙ ﺩﺍﺭﻧﺪ.&= #65261;ﻣﻴﺘﻮﺍﻧﺪ ﺑﺪﺍﻥ ﺑﺮﺳﺎﻧ&#= 65256;ﺪ. </spa= n>ﻭﻧﻪ ﺗﺸﮑﻴʌ= 48;ﺎﺕ ﺩﻳﻨﻰ ﻭﻣﺬﻫﺒ&#= 65264; ﺍﺳﻠﺎﻣﻰ. ﺷﻬﻮ&= #65193; ﮐﻨﻨﺪ ﺗﺎ ﺣﻘﺎ&= #65267;ﻖ ﻋﻘﻠﻰ ﺑﺮﺗﺮ ﺭ&= #65165; ﺑﺒﻴﻨﻨﺪ. ﻭ ﻓﺘ= ﻮﺣﺎﺕ ﻭ ﮐﺸﻮﻓﺎﺕ ﻋﻘ&= #65246; ﮐﻠّﻰ ﻟﺪﻧّﻰ = 5169;ﻴﺎﺑﻨﺪ.ﻭ ﺍﺯ ﻣﺤﻞ ﻣﻘﺎﻡ = ﺟﺪﻳﺪ ﻫﻨﺮ ﻧﻤﺎﺋﻰ ﮐ&= #65256;ﻨﺪ ﻭ ﻳﺎ ﻣﻌﻘﻮﻟﺎ&= #65173; ﻭ ﻧﻈﺮﻳﺎﺕ = ﻭ ﺁﺭﺍﻯ ﺟﺪﻳﺪﻯ &= #64344;ﻴﺪﺍ ﻧﻤﺎﻳﻨﺪ. ﺍﻳﻦ = ﻓﻴﺾ ﺭﺣﻤﺎﻧﻰ ﻭ ﺭﺣ&= #65268;ﻤﻰ ﻭ ﺍﻟﻬﻰ ﺍﺳﺖ . ᤦ= 0;ﻨﻴﻦ ﻓﻄﺮتی اﻟﻬﻰ @= 400;ﻪ ﺩﺭ ﺷﺮﻕ ﻭ ﺷﺮﻗ= ﻴﺎﻥ،ﻭ ﺻﺎﺣﺒﺎﻥ ﻓﮑﺮ &= #65207;ﺮﻗﻰ ﺩﺭ ﻫﺮ ﺟﺎﻯ ﺟﻬ= ﺎﻥ ﻭﺟﻮﺩ ﺩﺍﺭﺩ،= 5259;ﻤﺎﻥ ﺭﺍﺯ ﺍﻣﺎﻧﺖ ﺍ&= #65247;ﻬﻰ،ﻭﺗﻨﻬﺎ ﺭﺍﻩ ﻓﺮﺩﺍﻯ ﺑ&= #65208;ﺮﻯ ﻭ ﻧﺠﺎﺕ ﺍﺯ ﻣﺸ= ﮑﻠﺎﺕ ﻭﺿﻊ ﺍﻣﺮﻭﺯﻯ&#= 1548;ﺑﺮﺍﻯ ﻳﮑﺎﻳﻚ ﺍﻓﺮﺍ&#= 65193; ﻭ ﻳﮑﺎﻳﻚ ﺟﻮﺍ&= #65251;ﻊ ﺑﺸﺮﻯ ﺍﺳﺖ. ﺑﻬ= ﺘﺮ ﺍﺳﺖ ﺧﻮﺩ ﺭﺍﻩ = ﺣﻞ ﭘﻴﺪﺍ ﻧﮑﻨﻨﺪ&#= 1548; ﺑﭙﻴﺮﺗﺮﺍﻥ ﺍ&#= 65247;ﻬﻰ ﺧﻮﺩ ﻣﺮﺍﺟﻌﻪ &= #64400;ﻨﻨﺪ. ﺷﺎﻳﺪ ﺍﻳﻦ ﺟﻬ&= #65256;ﻢ ﺟﻬﺎﻥ ﻣﺎ ﺧﻨﻚ = ﺗﺮ ﮔﺮﺩﺩ،ﻳﺎ ﺭﺍ= 5259;ﻰ ﺍﺯ(ﻗﺒﺮ ﺗﻦ ) ﻣᥴ= 6; ﺑﺒﻬﺸﺖ ﭘﻴﺪﺍ ﺷﻮﺩ.ﺭﺍ&= #65259;ﻰ ﮐﻪ ﻫﻤﻪ ﻭﺍﺻﻠ&= #65166;ﻥ ﺑﭽﺸﻢ ﺩﻳﺪه ا= 5255;ﺪ.ﻭ ﺩﻳﮕﺮﺍﻥ ﻣﻨﺘ&#= 65224;ﺮ ﺭﻓﺘﻦ ﺑﺮﺍﻩ ﺟ&= #65260;ﻨّﻤﻰ ﺍﻳﻦ ﻗﺒﺮ،ﻳﺎ &#= 65169;ﺎﺯ ﮔﻮﺭﺳﺘﺎﻧﻬﺎ &#= 65261; ﺟﻬﻨّﻢ ﻫﺎﻯ ﺑ&#= 65228;ﺪﻯ ﺩﺭ ﮐﺎﺭﻣﺎﻫﺎ&#= 65263; ﻣﮑﺮﺭ ﺗﻦ ﻫﺎﻯ = ﻧﻮﻋﻰ ﻣﺴﺦ ﺷﺪﻩ.<o:p></o:p> ﺑﺮﺩﺍﺷ= ﺖ ﻋﻠﻤﻰ ﺗﻨﻬﺎ ﺍ&= #65267;ﻦ ﻧﻴﺴﺖ،ﮐﻪ ﻫﺮ= 4380;ﻪ ﺿﺪ ﺍﺭﺯﺷﻰ ﺑﺎ&= #65207;ﺪ.ﻭ ﻳﺎ ﺑﻰ ﺑﻰ ﻓﺎﻳ= ﺪﻩ ﻭﻏﻴﺮ ﻋﻤﻠﻰ ﺑ&= #65256;ﻈﺮ ﺁﻳﺪ.ﻭ ﻳﺎ ﻏﻴﺮ= ﻗﺎﺑﻞ ﻟﻤس ﻮﺍﺣﺴﺎس = 5170;ﺎﺷﺪ،ﮐﻪ ﺁﻧﺮﺍ ﻏﻴﺮ ﻋﻠ&= #65252;ﻰ ﺑﺪﺍﻧﻴﻢ. ﻭﻟﻰ = ﺍﻳﻨﻬﻢ ﺩﺭﺳﺖ ﻧﻴﺴﺖ، &#= 64400;ﻪ ﻭﻗﺘﻰ ﻣﺎ ﺍﻣﺮ&= #65263; ﺭﺍ ﻋﻠﻤﻰ ﺩﺍﻧ&= #65204;ﺘﻴﻢ ﺑﺎﻳﺪ ﻳﻚ ﻣﺮﺟ&= #65226; ﻣﻌﺮﻓﺘﻰ ﻣﻄﻠ&#= 65238; ﺑﺎﺷﺪ،ﮐﻪ ﺩﻳ= 4405;ﺮ ﺩﺭ ﺁن ﻨﻘص ﻮﻧ&#= 65240;ض ﻨﺒﺎﺷﺪ.ﺍﻣﻮﺭ &= #65251;ﻌﻨﻮﻯ ﺟﺪﺍ ﺍﺯ ﻧﻈﺮ ﻋ= ﻠﻤﻰ، ﺑﻤﺮﺍﺗﺐ ﺷﺨﺼ&#= 65264; ﻣﺎ ﻣﺤﺪﻭﺩ ﻣﻴ&= #65208;ﻮﺩ. ﺯﻳﺮﺍ ﺍﻭﻟﻴﺎ &= #65251;ﻌﺮﻓﺖ ﺍﺩﺭﺍﮐﻰ،ﺑﺮ = 5187;ﺴﺐ ﻣﻘﺎﻡ ﺗﮑﺎﻣﻠ&#= 65264; ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ ﺑ= ﺮﺗﺮ ﺧﻮﺩ ﺩﺍﺭﺩ، ﮐ&#= 65258; ﺑﺎ ﻋﻘﻞ ﺭﺍﻳﺞ = ﺟﻤﻌﻰ ﻧﻤﻰ ﺧﻮﺍﻫﻨﺪ.&= #65261; ثاﻧﻴﺎ ﺍﮐثر᥾= 7;ّﺖ ﻗﺮﻳﺐ ﺑﺎﺗﻔﺎ&#= 65237; ﻣﺮﺍﺗﺐ ﺗﮑﺎﻣ&#= 65248;ﻰ ﺯﻳﺮ ﺩﺳﺖ،ﮐﻪ &#= 65193;ﺭ ﺳﻄﺢ ﻋﻘﻞ ﺟﻤﻌ&= #65264; ﻳﮑﺴﺎﻥ ﻭﻣﺨﻠ&#= 65262;ﻁ ﺷﺪه اﻧﺪ، ﻓﺮA= 211;ﺖ ﻇﻬﻮﺭ ﺩﺍﻧش ﻮ&#= 65187;ﻘﺎﻳﻖ ﻣﻌﻨﻮﻯ ﻭ ﺷﻬﻮ&= #65193;ﻯ ﺭﺍ ﻧﻤﻴﺪﻫﺪ. ﻭ= ﻟﺬﺍ ﻫﻤﭽﻨﺎﻥ ﺍﻓﺮ&#= 65165;ﺩ ﻣﻌﺪﻭﺩﻯ ﻣﻨﺤ&#= 65212;ﺮ ﻭ ﻣﺤﺪﻭﺩ ﻣﻴﻤ&= #65166;ﻧﺪ.ﻭ ﻫﺮﮐﺴﻰ ﻫﻢ ﻫﻨ&= #65198;ﻣﻨﺪ ﻧﺨﻮﺍﻫﺪ ﺑﻮﺩ. = ﺩﺭ ﺷﻨﺎﺧﺖ ﺗﺠﺮﺑ&#= 65264; ﺗﺎ ﺧﻠﺎﻓﺶ ثا= 5169;ﺖ ﻧﺸﺪﻩ ﺩﺭﺳت ا= 5203;ﺖ. ﻭﻟﻰ ﺍﻳﻦ ﺻﻔﺖ = ﻫﻤﻪ ﻋﻠﻮﻡ ﻧﺴﺒﻰ ﺍ&= #65203;ﺖ. که ﺘﺎ ﻭﻗﺘﻰ ﺑ&#= 65198;ﺗﺮ ﺍﺯ ﺁﻥ ﮐﻪ ﺧﻠﺎ= ﻓﻰ ﺭﺍ ثابت ﻤﻴﮑʌ= 56;ﺪ </spa= n>ﻧﻴﺎﻣﺪﻩ،ﻣ= ;ﻴﺘﻮﺍﻧﺪ ﮔﺬﺭﺍن اﻣﻮﺭA= 251;ﺎ ﺭﺍ ﺑﻌﻬﺪﻩ ﺩﺍ&= #65207;ﺘﻪ ﻭ ﻗﺎﺑﻞ ﺍﻋﺘﻤ&= #65166;ﺩ ﺑﺎﺷﺪ. ﻭﻟﻰ ﺗﺎ= ﻭﻗﺘﻰ ﺍﻳﻦ ﺣﺠﺎﺏ ﻋﻠ&= #65250; ﻭﻫﻨﺮ ﻭ ﻓﮑﺮ ﻣ= ﺎﺩﻯ،ﻣﺎﻧﻊ ﺍﺯ ﺷﻬﻮﺩ ﻭ ﺣﺼ= ﻮﻝ ﻋﻘﻞ ﻟﺪﻧّﻰ ﺍ&#= 65255;ﺴﺎﻥ ﺑﺎﺷﺪ.ﻃﺒﻴﻌﻰ &= #65165;ﺳﺖ ﺑﻌﻠﻮﻡ ﺗﺠﺮﺑ&#= 65264; ﻭﻣﺎﺩﻯ ﻭ ﻫﻨﺮ = ﺭﺍﻳﺞ ﺍﮐﺘﻔﺎ ﻣﻴﺸﻮ&#= 65193;.ﻭ ﺑﺪﻭﻥ ﺁﻥ ﺯﻧﺪ&= #64404;ﻰ ﻋﺎﺩﻯ ﻫﻢ ﻧﻤﻰ = ﭼﺮﺧﺪ. ﻭﻟﻰ ﭼﺮﺍ ﺍﻧﺴ&= #65166;ﻧﻬﺎﻯ ﮐﺎﻣﻠﻰ،ﮐﻪ ﻣ= 5268;ﺘﻮﺍﻧﻨﺪ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﺩ&= #65165;ﺭﻧﺪ، ﻭ ﻳﺎ ﺩﺭ ﻋﻤﻞ ﻫ= ;ﻢ ﺑﺸﻬﻮﺩ ﻭ ﻋﻘﻞ = ﺑﺮﺗﺮ ﻟﺪﻧّﻰ ﺭﺳﻴﺪ= 607; اﻧﺪ،ﺧﻮﺩﺭﺍ A= 165;ﺳﻴﺮ ﻣﻌﺮﻓﺖ ﺗﺠﺮﺑ&#= 65264; ﻭ ﻋﻠﻤﻰ ﻭﻣﺎﺩ&= #65263; ﻭ ﻫﻨﺮ ﺭﺍﻳﺞ ﻣ= ﺤﺪﻭﺩ ﮐﻨﻨﺪ. ﭼﺮﺍ ﺑﺂ= ﺳﻤﺎﻧﻬﺎﻯ ﻣﻌﻨﻮﻯ ﻭ ﻫﻨﺮ&= #65263; ﺧﻮﺩ ﭘﺮﻭﺍﺯ ﻧ&= #64401;ﻨﻨﺪ.ﺑﺨﺼﻮﺹ ﺍﻳﻨﮑﻪ &#= 65165;ﺭﺯﺵ ﺑﻌﺪﻯ ﻋﻠﻢ ﻭ ﻫ= ﻨﺮ ﻧﻴﺰ ﺩﺭ ﺑﺎﺯﮔ&= #65208;ﺖ ﺍﻳﻦ ﮐﺎﻣﻠﺎﻥ &= #65169;ﺨﻠﻖ ﺑﻴﺸﺘﺮ ﻣﻴﮕﺮ&#= 65193;ﺩ. ﻭﺍﻓﻘﻬﺎﻯ ﺟﺪﻳﺪﻯ ﺍﺭﺍﺋ&#= 65258; ﺧﻮﺍﻫﺪ ﺩﺍﺩ. ﭼ= ﻨﻴﻦ ﺍﻧﻘﻠﺎﺏ ﺁﻭﺭ&#= 65263; ﻭ ﺟﻬﺶ ﺩﺭ ﻋﻠﻢ= ﻭ ﻫﻨﺮ ﻫﻢ ﻧﻴﺎﺯ = ﺑﺸﺠﺎﻋﺖ ﺳﺎﻟﮑﺎﻥ ﻭ ﻭﺍ&= #65211;ﻠﺎﻥ ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﺩ&= #65165;ﺭﺩ. ﮐﻪ ﺍﮔﺮ ﻫﺮﭼﻪ = ﮐﻤﺘﺮ ﮔﺮﺩﻧﺪ، ﻋﻠﻢ &#= 65261; ﻫﻨﺮ ﮐﻤﺘﺮ ﺭﺷ&= #65194; ﺧﻮﺍﻫﺪ ﮐﺮﺩ،= 5261; ﺑﻴﺸﺘﺮ ﺑﺴﻘﻮ&#= 65217; ﻣﻴﺮﻭﺩ. ﺯﻳﺮﺍ = ﻋﻠﻢ ﻣﺎﺩﻯ ﺷﺪﻩ،ﻋ= 5248;ﻢ ﻣﻌﻨﻮﻯ ﻭ ﺷﻬﻮ&= #65193;ی ﻨﻴﺴت ﻮ ﻫﻨﺮ ﻣ&= #65166;ﺩﻯ ﺷﺪﻩ، که ﺘﺨﻴ= 17;ﻠﺎﺕ </spa= n>ﻭ ﺍﺣﻮﺍﻝ ﺍA= 203;ﺖ. ﻭﻫﺮ ﭼﻪ ﻋﻤﻴﻖ = ﺗﺮﺑﺮﻭﻳﻢ،ﺧA= 262;ﺍﻫﻴﻢ ﺩﻳﺪ ﮐﻪ ﻋﻠﻢ ﻭ= ﻫﻨﺮ ﻫﻢ ﮐﺎﻣﻠﺎﻥ،= 5267;ﻚ ﺍﺑﺘﮑﺎﺭ ﺟﺰﺋ&#= 65264; ﻭ ﺳﺎﺩه اﻯ ﺍﺯ &= #65165;ﺑﺘﮑﺎﺭﺍﺕ ﮐﺎﻣﻠﺎﻥ ﺯﻣﺎ&#= 65253; ﺑﻮﺩﻩ ﺍﺳﺖ. ﺷﻬ= ﻮﺩ،ﺷﻨﺎﺧﺘﻰ ﮐﻠّﻰ ﺍﺳﺖ،ﻧA= 258; ﭼﻮﻥ ﻋﻠﻢ ﻣﺎﺩ&= #65263; ﮐﻪ ﺷﻨﺎﺧﺘﻰ ﺟ&= #65200;ﺋﻰ ﻭ ﭘﺮﺍﮐﻨﺪﻩ،= 5261;ﻣﺘّﮑﻰ ﺑﺮ ﮐثرﺕ ﺗﺠﺎ= 5197;ﺏ ﻭﮐثرﺕ ﺣﻘﺎﻳA= 238; ﻭﺩﺍﺩﻩ ﻫﺎ ﺑﺎ&= #65207;ﺪ. ﺗﺠﺮﺑﻪ ﻫﻢ ﺩﺭ = ﻣﻔﻬﻮﻡ ﺗﺠﺮﺑﻰ ﺷﺨﺼﻰ&#= 1548;ﺟﺰﺋﻰ ﺑﻴﻨﻰ ﻣﺤﻘﻘﻴ&#= 65254; ﻣﺎﺩﻯ ﺍﺳﺖ.ﻭﻟ&= #65264; ﺗﺠﺮﺑﻪ ﺷﺨﺼﻰ &= #65203;ﻠﻮﮐﻰ،ﮐﻠّ᥾= 4; ﺑﻴﻨﻰ ﻭﺷﻬﻮﺩ &= #65261;ﺣﺪﺕ ﻭﺟﻮﺩ ﺍﺳﺖ. ﻣﻨ= ﺘﻬﺎ ﺗﺠﺎﺭﺏ ﻣﺎﺩﻯ &= #65203;ﺎﺩﮔﻰ ﻗﺎﺑﻞ ﺗﮑﺮﺍﺭ &= #65169;ﺮﺍﻯ ﺩﻳﮕﺮﺍﻥ،ﻭ ﺩ= 5197;ﺝ ﺁثاﺭ ﻭ ﺷﺮﺡ ﺻ&#= 65236;ﺎﺕ ﺁﻥ،ﺑﺎ ﺍﻟﻔﺎ= 5223;ﻰ ﻭ ﮐﻠﻤﺎﺗﻰ ﻭ ﻳ= ﺎﺑﺸﮑﻞ ﺁثاﺭ ﻫﻨﺮﻯ ﻫ= 5204;ﺖ.ﻭﻟﻰ ﺗﺠﺮﺑﻪ ﺷﻬﻮﺩ&#= 65263; ﺑﻌﺪ ﺍﺯ ﺗﺰﮐﻴ&= #65258; ﮐﺎﻣﻞ ﻓﻘﻂ ﺗﻨ&= #65260;ﺎﺑﺮﺍﻯ </spa= n>ﻏﻴﺮ ﺳﺎﻟﮑʋ= 66;ﻥ ﻗﺎﺑﻞ ﺗﮑﺮﺍﺭ &= #65255;ﻴﺴﺖ. ﻭ ﺍﻟﻔﺎﻆ ﻭ ﮐﻠ= ﻤﺎﺕ ﻭ ﻣﻮﺍﺩ ﻫﻨﺮﻯ = ﮔﻮﻳﺎﺋﻰ ﺭﺍ ﻧﺪﺍﺭﻧﺪ. ﻭ= ﺣﺘﻰ ﮐﺎﺭﺑﺮﺩﻯ ﻫﻤ&#= 64405;ﺎﻧﻰ ﭼﻮﻥ ﺗﺠﺎﺭﺕ ﻣ&= #65166;ﺩﻯ ﺍﺳﺖ ﻭﻧﻪ ﺭﻭﺣ&= #65264;. ﺩﺭ ﺍﻳﻦ ﺗﺠﺮﺑ&= #65258; ﻋﻠﻤﻰ ﻭ ﻫﻨﺮﻯ&= #1548;ﻳﺎ ﻣﻄﻠﻖ ﺩﺭ ﻫﺮ ﺩ= ﻭ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ. = ﻣﮕﺮ ﺑﺮﺍﻯ ﺑﺸﺮ ﺩﺭ = ﺗﺠﺮﺑﻪ ﻫﺎﺋﻰ ﮐﻪ ﺩﺭ ﺁ= ﺧﺮ ﺍﻟﺰﻣﺎﻥ،ﺑﺮA= 165;ﻯ ﺍﻭﻟﻴﺎﻯ ﺍﻟﻬ&#= 65264;،ﻭ ﭘﻴﺮﻭﺍﻥ ﻣﺘﺨ&#= 65212;ﺺ ﺩﺭ ﺗﺤﻘﻴﻖ ﻣﺎ&= #65193;ﻯ ﺁﻧﻬﺎ ﺩﺳﺖ ﺑﺪ&= #65259;ﺪ. ﻭ ﺗﺎ ﺩﺭ ﺍﻧﻮﺍ= ﻉ ﻓﻮﻕ ﺑﺸﺮﻯ،ﻫ= 5252;ﻴﻦ ﺍﻣﻮﺭ ﭼﮕﻮﻧﻪ &= #65175;ﺠﺎﺭﺏ ﻋﻠﻤﻰ ﻭ ﻫﻨﺮﻯ = ﻭﻳﺎ ﺗﺠﺎﺭﺏ ﻣﻌﻨﻮ&#= 65263; ﺩﺍﺷﺘﻪ ﺑﺎﺷﻨ&#= 65194;. ﺗﺠﺮﺑﻪ ﻣﻌﻨﻮ&#= 65263; ﺟﺰ ﺑﺮﺍﻯ ﻣﻌﺪ&= #65261;ﺩﻯ ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ &= #65165;ﺯ ﺧﻄﺮ ﻭﺟﻮﺩ ﻓﻌ&= #65248;ﻰ ﺧﻮﺩ ﺑﮕﺬﺭﻧﺪ&#= 1548; ﻭ ﺧﻮﺩ ﺭﺍ ﺩﺭ ﻟ= ;ﺤﻈﻪ ﺷﮑﻮﻩ ﻣﻨﺪ ﻭ ﺟ= ﺬﺑﻪ ﺍﻟﻬﻰ ﻭ ﺷﻬﻮﺩ&= #65263; ﻗﺮﺍﺭ ﺑﺪﻫﻨﺪ</= span>. </= span> ﺗﻀʋ= 66;ﺩﻯ ﮐﻪ ﺍﻳﻨﻚ ﺑﻴﻦ = ﺗﻤﺪﻧﻬﺎ ﻭ ﻓﺮﻫﻨﮕﻬﺎ،= 5261; ﻫﻨﺮﻫﺎﻯ ﺷﺮﻕ &= #65261;ﻏﺮﺏ ﻣﻠﺎﺣﻈﻪ ﻣﻰ ﮐ&= #65256;ﻴﻢ، ﺍﺯ ﻃﺮﻳﻖ ﻣﺬﺍ&= #64400;ﺮﻩ ﺻﻠﺢ ﺁﻣﻴﺰ ﻧﻴ&= #65200; ﻗﺎﺑﻞ ﺣﻞ ﺷﺪﻥ = ﻧﻴﺴﺖ. ﺯﻳﺮﺍ ﻫﺮ ﺳﻄﺢ = ﺗﻤﺪﻧّﻰ ﻭﻫﻨﺮﻯ ﻭ ﻓﺮﻫ&= #65256;ﮕﻰ ﺑﺎﻟﺄﺧﺮﻩ ﺗﻌ&#= 65248;ﻖ ﺑﻴﻚ ﻓﺼﻞ ﻧﻮﻋ&= #65264; ﺧﺎﺹ ﺧﻮﺩ ﺩﺍﺭ&= #65193;. ﻭ ﺍﮔﺮ ﻣﺒﺎﺭﺯ&= #65257; ﻣﺘﻌﺼّﺎﺑﻪ ﺍ= 5193;ﺍﻣﻪ ﻳﺎﺑﺪ، ﺑﺎ ﺯﻭ&#= 65197; ﺗﺒﻠﻴﻐﺎﺗﻰ ﻭ &= #65203;ﻴﺎﺳﻰ،ﺍﺯ ﻧﻮﻉ ﻫﻨﺮ ﻭﻧﻮ&= #65225; ﺗﻤﺪﻥ ﮐﻪ ﺭﻭﺍ&= #65181; ﻋﺪﺩﻯ ﺑﻴﺸﺘﺮ &= #65169;ﺎﻳﺪ ﻭ ﺭﺍﻩ ﺭﺍ ﺑﺮﺗ= ﻤﺪﻥ ﻫﺎﻯ ﺍﻳﺪﺁﻝ ﻓ&= #65212;ﻮﻝ ﺟﺪﻳﺪ ﺑﺮﺗﺮ ﺧ&= #65262;ﺍﻫﺪ ﺑﺴت ﻮﻧﺘﻴﺠﻪ &#= 65251;ﻌﮑﻮس ﻤﻴﺸﻮﺩ.ﺍﻳﻦ ﺧ&= #65262;ﺩ ﻧﻪ ﻓﻘﻂ ﺟﺪﺍﺋ&= #65264; ﺑﻴﺸﺘﺮ ﺍﻧﺴﺎ&#= 1606; اﺯ ﻃﺒﻴﻌت اﺳA= 174;، ﮐﻪ باعث ﮐﻢ ﺷA= 194;ﻥ ﺷﺎﻧس ﺳﻠﻮﻙ ﺍ&#= 65247;ﻬﻰ ﻭ ﺗﮑﺎﻣﻞ ﻣﻴﺸ&= #65262;ﺩ. ﺑﻠﮑﻪ باعث ﺟʋ= 94;ﺍﺋﻰ ﺍﻧﺴﺎﻥ ﺍﺯ ﺃﺑ&= #65194;ﻳّﺖ ﻭ ﺁﻳﻨﺪﻩ ﻣﻴﮕ&= #65198;ﺩﺩ. ﺯﻳﺮﺍ ﺩﻳﮕﺮ ﺁ&= #65267;ﻨﺪه ﻫﺎﻯ ﺗﮑﺎﻣﻠﻰ &= #65193;ﺭ ﭘﻴﺶ ﮐﻤﺘﺮ ﺧﻮ&= #65165;ﻫﺪ </spa= n>ﺑﻮﺩ.ﻭﻫﺮﮔʌ= 62;ﻧﻪ ﻗﻬﻘﺮﺍ ﻭﻣﺴخ &#= 65252;ﺠﺪﺩ، ﻣﻌﻨﻰ(ﺁﻳﻨﺪﻩ &= #65251;ﻌﮑﻮس )ﺩﺍﺭﺩ. ﭼﻮﻥ ﺑﮕ= ;ﺬﺷﺘﻪ ﺑﺎﺯﮔﺸﺘﻪ ﺗﺎ &= #65193;ﻭ ﺑﺎﺭﻩ،ﺩﺭ ﺻﻮ= 5197;ﺕ ﻧﻮﻋﻰ ﻣﺴﺦ ﻭﮐ&= #65166;ﺭﻣﺎﻫﺎﻯ ﺭﺍﻩ ﮔﺬﺷﺘﻪ ﺗ&= #64401;ﺮﺍﺭ ﮔﺮﺩﺩ. ﻗﻄﻊ ﺭﺍ= ﺑﻄﻪ ﺍﻧﺴﺎﻥ ﺑﺎ ﻃﺒ&= #65268;ﻌﺖ ﺩﺭ ﻓﺮﺩ،ﻗﻬﻘ= 5198;ﺍﻯ ﺷﺨﺼﻰ ﻭﮐﺎﺭﻣ&#= 65166; ﺩﺭ ﺁﻳﻨﺪﻩ ﺑﻌ&= #65194; ﺍﺯ ﻣﺮﮒ ﺍﺳﺖ<s= pan dir=3DLTR>. ﻭ ﺩﺭﺳﺎﻟﻚ ﻗﻄﻊ &= #65251;ﻮﻗّﺖ ﺍﻳﻦ ﺭﺍﺑﻄﻪ ﺑ&= #65166; ﺟﺎﻣﻌﻪ ﻣﺎﺩﻯ &= #65165;ﺳﺖ.ﻧﻪ ﺑﺎ ﻃﺒﻴﻌﺖ ﺑﻄ&= #65262;ﺭ ﮐﺎﻣﻞ ﻭﺩﺍﺋﻢ.&= #65261; ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﻧ&= #65268;ﺰ ﺑﻘﻄﻊ ﻭﻭﺻﻞ ﺭ&= #65165;ﺑﻄﻪ ﺑﺎ ﻃﺒﻴﻌﺖ،ﻫ= 5198; ﺩﻭ ﻣﻴﺴّﺮ ﻭ ﻫ&= #65198; ﺩﻭ ﻫﻨﻮﺯ ﺩﺭ ﻃ= ﺒﻴﻌﺖ ﺑﻮﺩﻥ ﺍﺳﺖ.ﭼﻪ = ﺩﺭ ﻃﺒﻴﻌﺖ ﺭﻭﺣﻰ &= #65261; ﺍﻟﻬﻰ،ﻭﭼﻪ ﺩ= 5197; ﻃﺒﻴﻌﺖ ﻣﺎﺩﻯ &= #65261;ﺟﺴﻤﻰ. ﻭ ﺍﮔﺮ ﺍﺑﺪﺍﻉ = ﻭﺍﻗﻌﻰ ﻫﻨﺮﻯ ﺍﺯ ﻧﻮﻉ = ﺧﺪﺍﺋﻰ ﺍﺯ ﺳﻄﺢ &#= 65197;ﺍﻳﺞ ﻣﻄﺮﺡ ﺑﺎﺷﺪ،= 5175;ﻨﻬﺎ ﺩﺭ ﮐﺎﻣﻠﺎﻥ ﺍ&= #65247;ﻬﻰ ﺯﻣﺎﻥ ﺍﺳﺖ. ﮐﻪ= ﻓﺼﻮﻝ ﻧﻮﻋﻰ ﺟﺪﻳﺪ ﺍ&= #65199; ﻧﻮﻉ ﺑﺸﺮﻯ،ﻭ= 5255;ﻴﺰ ﻋﻘﻞ ﻟﺪﻧّﻰ ﻣ&#= 65198;ﺑﻮﻃﻪ ﺭﺍ ﺑﻬﻤﺮﺍﻩ ﺩ&= #65165;ﺭﻧﺪ،ﮐﻪ ﻧﻄفه ای ﺒﺮﺍʌ= 63; ﻧﺴﻞ ﺁﻳﻨﺪﻩ ﻭ ﺗﻤﺪ&= #65253; ﻭﻫﻨﺮ ﺑﻌﺪﻯ ﺍ&= #65203;ﺖ. ﺗﻤﺎﻣﻰ ﻏﻴﺮ ﺳ&= #65166;ﻟﮑﺎﻥ ﭼﻪ ﺩﺭ ﺷﺮﻕ ﻭﭼ= ﻪ ﺩﺭ ﻏﺮﺏ،ﺑﺎ ﺗ&#= 65256;ﺒﻠﻰ ﺩﺭ ﺳﻠﻮﻙ ﺍﻟﻬ&= #65264;،ﺁﻳﻨﺪﻩ ﺧﻮﺩ ﻭ ﺍﻭﻟﺎﺩ&= #65207;ﺎﻥ ﺭﺍ ﺗﺒﺎﻩ ﮐﺮﺩ&= #1607; اﻧﺪ. ﺯﻳﺮﺍ ﻓﺼ&= #65246; ﻧﻮﻋﻰ ﺑﺮﺗﺮ ﻭ = ﺟﺪﻳﺪ ﺭﺍﻳج ﺘﺮ ﺭﺍ ﻧ&= #65194;ﺍﺭﻧﺪ. ﻭﺧﻮﺩﺭﺍ ﻧﻴﺰ &= #65193;ﺭﻣﺴﺦ ﻭﮐﺎﺭﻣﺎﻫﺎﻯ &#= 65193;ﻭﺑﺎﺭﻩ ﺩﻭﭼﺎﺭ ﻣﻴﮑﻨ&#= 65256;ﺪ. ﺍﻣﺎ ﺍﮔﺮ ﺑﺴﻠ&= #65262;ﻙ ﺍﻟﻬﻰ ﻭﺗﮑﺎﻣ&#= 65246; ﺑﭙﺮﺩﺍﺯﻧﺪ،A= 259;ﻢ ﺧﻮﺩ ﻧﺠﺎﺕ ﻳﺎ&= #65235;ﺘﻪ،ﻭ ﻫﻢ ﺁﻳﻨﺪﮔﺎﻥ &= #65191;ﻮﺩﺭﺍ ﻧﺠﺎﺕ ﺩﺍﺩه ا= 5255;ﺪ. ﻭﺍﻳﻦ ﻫﻤﺎﻥ ﺩ&= #65227;ﺎﺋﻰ ﺍﺳﺖ،ﮐﻪ ﺷﻴﻌ= 5268;ﺎﻥ ﺑﺮﺍﻯ ﺧﻮﺭﺳﻨ&#= 65194;ﻯ ﺩﻝ ﺍﻣﺎﻡ ﺯﻣﺎ&= #65253;،ﻳﺎ ﺻﺎﺣﺐ ﺁﺧ= ;ﺮ ﺍﻟﺰﻣﺎﻥ ﺩﺍﺭﻧﺪ. ﮐﻪ ﺑﺎ= ﺗﮑﺎﻣﻞ ﺧﻮﺩ،ﻭ ﺍﻓﺰﺍ= 5267;ﺶ ﮐﺎﻓﻰ ﺍﺯ ﻭﺍﺻ&= #65248;ﺎﻥ،ﺯﻣﻴﻨﻪ ﻇﻬﻮﺭ ﻣﻬﺪﻯ ﻣ&= #65262;ﻋﻮﺩ ﺩﺭ ﺟﻬﺎﻥ ﺭﺍ ﺑ= ﺮﺍﻯ ﺗﮑﺎﻣﻞ ﺑﺨﺸﻰ &= #65169;ﻴﺸﺘﺮ ﺍﻳﻦ ﻭﺍﺻﻠﺎﻥ &= #65165;ﻣﺮﻭﺯﻯ،ﮐﻪ ﺭﺟﻌﺖ ﻓﻮﻕ ﺑﺸ&= #65198;ﻯ ﮐﺮﺩه اﻧﺪ ﻓﺮ= 5165;ﻫﻢ ﮔﺮﺩﺩ. ﻭ ﺍلاّ &#= 65169;ﺎ ﺗﻨﺒﻠﻰ ﻣﺎ،ﺭ= 5261;ﺡ ﺍﻣﺎﻡ ﺯﻣﺎﻥ ﺭ&= #65165; ﺁﺯﺭﺩﻩ ﮐﺮﺩﻩ&#= 1548; ﺯﻳﺮﺍ ﺩﻳﺮﺗﺮ &= #65255;ﺴﻠﻰ ﺍﺯ ﮐﺎﻣﻠﺎﻥ ﭘ&= #65268;ﺪﺍ ﺧﻮﺍﻫﻨﺪ</sp= an> &#= 65207;ﺪ،ﻭ ﺩﻳﺮﺗﺮ ﺍﻭ ﻧﻴ&= #65200; ﺗﺠﻠّﻰ ﻭ ﻇﻬﻮ&#= 65197;ﺧﻮﺍﻫﺪ ﮐﺮﺩ. ﺯﻳﺮﺍ ﻫﻨ= ﻮﺯ ﻓﺼﻮﻝ ﻧﻮﻉ ﺑﺸ&= #65198;ﻯ ﮐﺎﻓﻰ ﻭﻟﺎﺯﻡ&#= 1548;ﺑﺮﺍﻯ ﻇﻬﻮﺭ ﻧﻮﻉ ﻓﻮ&= #65237; ﺑﺸﺮﻯ ﺁﻳﻨﺪﻩ&#= 1548;ﻭ ﻇﻬﻮﺭ ﺻﺎﺣﺐ ﺍ&= #65247;ﺰﻣﺎﻥ ﺷﻬﻮﺩﻯ ﻭﺍﺯ ﻧ&= #65224;ﺮ ﺍﻟﻬﻰ ﺩﺳﺖ ﻧﺪ&= #65165;ﺩﻩ ﺍﺳﺖ.ﺣﻘﻴﻘﺘﻰ &= #64400;ﻪ ﺩﺭﮐﻞّ ﻣﻮﺭﺩ &#= 65165;ﻧﮑﺎﺭ ﻗﺸﺮﻳّﻮﻥ ﺍﺳ= 5174;.ﭼﻪ ﺭﺳﺪ ﺑﻤﺎﺩﻩ ﮔ&= #65198;ﺍﻳﺎﻥ ﻏﻴﺮ ﻣﺬﻫﺒﻰ. <o:p></o= :p> ﭘﻴﺮﻭﺯ= ﻯ ﻓﺮﻫﻨﮕﻰ ﻭ ﺗﻤ&= #65194;ﻧّﻰ ﻭ ﻓﺼﻞ ﻧﻮﻋﻰ ﺭ= ﺍﻳﺞ ﺗﺮ،ﺩﻟﻴﻞ ﺗﮑ= 5166;ﻣﻞ ﺁﻥ ﻧﻴﺴﺖ. ﺑﺎﻳ= ﺪ ﻫﻤﻪ ﺍﻣﻮﺭﺑﺮ&#= 65165;ﻯ ﺭﻭﺍﺝ ﺑﺮﺗﺮﻳ&#= 65254; ﻓﺼﻞ ﻧﻮﻋﻰ ﺑﺨ&= #65194;ﻣﺖ ﺩﺭﺁﻳﻨﺪ. ﺩﺭ ﺍ= ﻳﻦ ﺻﻮﺭﺕ ﻧﻬﻠﻴﺴ&#= 65250; ﻭ ﻏﺮﻭﺏ ﺷﻬﻮﺩ&= #65259;ﺎ، ﻭ ﻳﺎ ﮐﻤﺘﺮ ﺷﺪ= ﻥ ﺷﻬﻮﺩﻯ،ﻭ ﻧﺴ= 5248;ﻬﺎﻯ ﺟﺪﻳﺪ ﺍﺯ ﮐﺎﻣ&= #65248;ﺎﻥ،ﻭ ﺗﻮﺭﻡ ﻭ ﺣﮑﻮﻣ&= #65174; ﺍﺭﺯﺷﻬﺎﻯ ﻓﻴ&#= 65200;ﻳﮑﻰ ﻭ ﺍﻧﺤﺮﺍﻓﻰ ﻭ&= #65251;ﺎﺩﻯ ﺑﺮ ﺟﻬﺎﻥ،ﻭ ﺣ&#= 65176;ﻰ ﺑﺮ ﻓﺼﻮﻝ ﻧﻮﻋ&= #65264; ﺑﻴﺸﺘﺮ ﻣﻴﺸﻮ&#= 65193;. ﻭ ﻫﻴﭻ ﺭﺍﻫﻰ ﻫﻢ = ﺑﺮﺍﻯ ﻏﺮﺏ ﻭ ﻏﺮﺏ ﺯﺩ= ﮔﺎﻥ ﻭﺟﻮﺩ ﻧﺪﺍﺭﺩ&#= 1548;ﮐﻪ ﺑﺘﻮﺍﻧﻨﺪ ﺍﻧ&#= 65188;ﻄﺎﻁ ﻫﻨﺮ ﻭﺗﻤﺪﻥ ﻭ = ﻓﺮﻫﻨﮕﻰ ﺭﺍ ﺍﺯ ﻗﻬﻘﺮﺍ = ﺑﺎﺯ ﺩﺍﺭﻧﺪ. ﻭ ﻫﺮ ﺭ= ;ﺍﻩ ﺣﻠّﻰ ﺟﺰ ﻓﺰﻭ&#= 1606;ی ﺴﺮﻋﺖ ﺍﻳﻦ ﺳﻘ&= #65262;ﻁ ﻧﺘﻴجه اﻯ ﻧﺪA= 165;ﺭﺩ. ﺷﺎﻧس ﺁﻳﻨﺪﮔ= 5166;ﻥ ﻭ ﺻﻠﺎﺡ ﺍﻣﻮﺭ&= #1548; ﺗﻨﻬﺎ ﺍﺯ ﺭﺍﻩ = ﺧﻮﺩ ﺳﻠﻮﻙ ﻧﻤﻮﺩﻥ&#= 1548;ﻭ ﮐﻤﻚ ﺑﺎﺯﺩﻳﺎ&#= 65193; ﻧﺴﻞ ﻭﺍﺻﻠﺎﻥ &= #65207;ﺎﻫﺪ ﮐﺮﺩﻥ ﺍﺳﺖ . ﺗﺎ= ; ﺯﻭﺩﺗﺮ ﺑﻤﺮﺯ ﻧﻬﺎﺋﻰ &= #65255;ﻮﻉ ﺑﺸﺮ ﺑﺮﺳﻨﺪ. ﻭ= ﻧﺒﺎﻳﺪ ﻫﻢ ﺩﺳﺖ ﺑﺪﻋﺎ&= #1548;ﻭﻟﻰ ﺑﺪﻭﻥ ﺳﻠﻮﻙ ﻭ = ﺳﺎﺩﻩ ﻟﻮﺣﺎﻧﻪ،ﻣﻨA= 176;ﻈﺮ ﻣﺴﻴﺢ ﺁﺧﺮ ﺍﻟ&= #65200;ﻣﺎﻥ،ﻳﺎ ﻣﻬﺪﻯ ﻣﻮﻋﻮﺩ &= #65193;ﺭ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ &= #65169;ﺎﺷﻴﻢ . ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﺧ= ;ﻮﺩ ﻧﻴﺰ ﻧﺰﺩ ﺍﻳﺸ&= #65166;ﻥ ﺭﻓﺘﻪ ﻭﺯﻣﻴﻨ&#= 65258; ﺳﺎﺯﻯ ﺩﺭ ﺗﺴﺮ&= #65267;ﻊ ﻇﻬﻮﺭ ﺍﻭﺭﺍ ﻓ&= #65198;ﺍﻫﻢ ﮐﻨﻴﻢ.ﻭ ﻗﺒﻞ ﺍ= ﺯ ﻇﻬﻮﺭﻯ ﺑﺎ ﻧﻔ&= #1587; ﺧﻮﺩ ﺑﺠﻨﮕﻴﻢ</= span>. ﺳﭙس ﺑ᥷= 8;ﺍﻯ ﺗﺴﺮﻳﻊ ﻇﻬﻮﺭ&#= 65205;،ﺑﺎ ﻏﻴﺮ ﺳﺎﻟﮑﺎﻥ &= #65251;ﺒﺎﺭﺯﻩ ﻓﺮﻫﻨﮕﻰ ﮐﺮﺩ&#= 65257;،ﻭ ﻳﺎ ﻣﺮﺩﻡ ﺭﺍ ﺍ= ﻣﺎﺩﻩ ﺳﻠﻮﻙ ﻧﻤﺎﺋﻴ&#= 65250;. ﻭ ﺑﻌﺪ ﺍﺯ ﻇﻬﻮ= ﺭﺵ ﻧﻴﺰ ﺑﺎﺯ ﻋﻠﻴ&= #65258; ﻧﻔس ﻓﻮﻕ ﺑﺸﺮ&#= 65263; ﺧﻮﺩ ﺑﺠﻨﮕﻴﻢ&#= 1548;ﺗﺎ ﺷﺎﻳﺪ ﺑﺸﻬﻮﺩ &= #65261; ﻧﺠﺎﺕ ﺍﺯ ﻧﻮﻉ = ﻓﻮﻕ ﺑﺸﺮﻯ ﻫﻢ ﺑﺮﺳ&= #65268;ﻢ .<o:p></o:p> ﻏ= ﻴﺮ ﺍﺯ ﺍﻳﻦ ﺳﻠﻮﻙ = ﺍﻟﻬﻰ،ﻫﺮ ﺗﻠﺎﺷﻰ ﻣﺴﺎﻟ&#= 65252;ﺖ ﺁﻣﻴﺰ،ﻳﺎ ﺣﺘ= 5264; ﻣﺒﺎﺭﺯﻩ ﺧﻮﻧ&#= 65268;ﻦ ﺑﻴﻦ ﺩﻭ ﺩ᥽= 5;ﻴﺎﻯ ﻫﻨﺮﻯ ﻭ ﺗﻤﺪﻥ = ﺷﺮﻗﻰ ﻭ ﻏﺮﺑﻰ،ﺟﺰ ﻓ&#= 65248;ﺞ ﺷﺪﻥ ﻫﻤﮕﻰ ﻣﺎ = ﻧﺘﻴجه اﻯ ﻧﺪﺍﺭﺩ،ﻭ = 5169;ﻴﺸﺘﺮﺍﺯ ﺭﺍﻩ ﺧﺪﺍ ﻭ ﺷﺎ= ﻧس ﺷﻬﻮﺩ ﻭ ﺗﮑﺎﻣ&= #65246; ﻭﺍﻗﻌﻰ ﺩﻭﺭ ﺷ&= #65194;ه اﻳﻢ . ﻓﮑﺮ ﺧلا&#= 1617;ﻖ ﻭﻗﺘﻰ ﺍﺳﺖ،ﮐ= 5258; ﺑﻌﺪ ﺍﺯ ﺷﻬﻮﺩ = ﻭ ﻋﺒﻮﺭ ﺍﺯ ﺳﻤﺒ&= #65262;ﻟﻬﺎﻯ ﺟﻤﻌﻰ ﺍﻟﻬﻰ ﺑ&= #65262;ﺩﻩ ﺑﺎﺷﺪ.ﭼﻪ ﺭﺳﺪ = ﺍﺯ ﺳﻤﺒﻮﻟﻬﺎﻯ ﺗ&#= 65166;ﺭﻳﺨﻰ ﻭ ﻋﻠﻤﻰ ﻭ ﺫﻫﻨ= ﻰ . ﺁﻧﻘﺪﺭ<sp= an lang=3DAR-SA dir=3DLTR> &#= 65203;ﺮ ﭼﺸﻤﻪ ﺣﻘﺎﻳﻖ &= #65191;ﻮﺩﺭﺍ ﺑﺎﻟﺎ ﺑﺮﺩ،ﮐ= 5258; ﺑﻨﻬﺎﻳﺖ ﺁن ﺒ&#= 65198;ﺍﻯ ﻧﻮﻉ ﺑﺸﺮ ﺩﺭ ﻗ= ﺎﺋﻢ ﺭﺏّ ﺍﻟﻨﻮﻉ ﺑ&#= 65208;ﺮ ﺑﺮﺳﻴﻢ. ﻭﺍﺯ ﻣ= ﺤﻞ ﻋﻘﻞ ﻟﺪﻧّﻰ ﻭ&#= 65251;ﻘﺎﻡ ﻣﻘﺪّس ﻭ ﻫﻨﺮ= 5183;ﺎﻭﺩﺍﻧﻰ ﻫﺮ ﺍﺑﺪﺍﻋﻰ ﮐ&= #65258; ﺑﺨﻮﺍﻫﻴﻢ ﺑﮑ&#= 65256;ﻴﻢ. ﺩﺭ ﺍﺳﻠﺎﻡ ﺳﻠ&= #65262;ﮐﻰ ﻧﻪ ﺍﺳﻠﺎﻡ ﺭﺳ&= #65252;ﻰ ﻭ ﺳﻴﺎﺳﻰ،ﺳﺮ &#= 64380;ﺸﻤﻪ ﻧﻬﺎﺋﻰ ﺭﺍ ﺣﻘ&= #65268;ﻘﺖ ﻣﺤﻤﺪﻯ ﻳﺎ (ﻣُ&= #65208;ﮑﺎﺕ ﻧﺒﻮﺕ) ﺧﻮﺍﻧﺪ&= #1607; اﻧﺪ. ﮐﻪ ﻣﻨﻈﻮ&= #65197; ﺍﺯ ﺍﻳﻦ ﻣﺤﻤﺪ = ﻧﻴﺰ،ﺑﻌﺪ ﺍﺯ ﺷﻬﻮﺩ ﻣﺼﻄ&= #65236;ﻮﻯ ﺍﺳﺖ.ﮐﻪ ﺗﻨﻬﺎ = ﺻﺎﺣﺐ ﻣﺪﻳﻨﻪ ﻋﻠﻢ ﺍ&= #65203;ﺖ.ﺑﻠﮑﻪ ﺑﺎﻳﺪ ﺑﮑﺸﻮﺭ &= #65261; ﺍﻣﭙﺮﺍﺗﻮﺭﻯ &#= 65251;ﺤﻤﺪ ﻳﺎ ﻗﺎﺋﻢ ﺁﻝ ﻣ= ﺤﻤﺪ ﻭ ﻗﺎﺋﻢ ﻧﻮﻉ ﺑ= ﺸﺮﻯ ﺑﺮﺳﻴﻢ. ﻭ ﺍﻳﻦ= ﺧﻮﺩ ﺣﻘﻴﻘﺖ ﻣﺤﻤﺪ&#= 65263; ﺍﺳﺖ.ﺗﺎ ﺑﻌﺪﺍ = ﺩﺭ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺤ&= #65240;ﻴﻘﺖ ﺭﺣﻤﺎﻧﻰ ﺑﺮﺳ&#= 65268;ﻢ ﻭﺩﺭ ﺍﺑﺪﻳّﺖ &#= 65261; ﺍﻧﻮﺍﻉ ﺑﻴﺸﻤ&#= 65166;ﺭ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﻌ&= #65194;ﻯ،ﺑﺤﻘﻴﻘﺖ ﺧﺪﺍﻯ ﻣﻄﻠﻖ ﺑ&= #65198;ﺳﻴﻢ. ﺍﻳﻦ ﺣﻘﻴﻘﺖ ﻣ&= #65188;ﻤﺪﻯ ﻓﻌﻠﺎ ﺑﺮﺗﺮﻳ&#= 65254; ﺳﺮﭼﺸﻤﻪ ﻓﻴﺾ &= #65261;ﺭﺣﻤﺖ ﻭ ﻋﻘﻞ ﻭ ﮐﺮﺍﻣ= ﺎﺕ ﺍﻟﻬﻰ ﺍﺳﺖ،ﻭ &#= 65169;ﺮﺗﺮ ﺍﺯ ﺁﻥ ﺩﺭ ﻧﻮﻉ= ﺑﺸﺮﻯ ﺩﺳﺖ ﺩﺍﺩﻧﻰ ﻧ&= #65268;ﺴﺖ.ﻭ ﻧﻪ ﺑﺎ ﻓﮑﺮ ﻏﺮ= ﺑﻰ ﻭ ﻳﺎ ﻓﮑﺮ ﺷﺮﻗ= ﻰ ﻏﺮﺏ ﺯﺩﻩ ﻭﻣﺎ&= #65193;ﻯ ﺷﺪﻩ،ﻣﻴﺘﻮﺍA= 253; ﺑﺤﻘﻴﻘﺖ ﻋﻠﻤ&#= 65264; ﻭ ﻫﻨﺮﻯ ﺭﺳﻴﺪ.= ﺑﻠﮑﻪ ﺑﺎﻟﻌﮑس ﺍﻳﻦ &#= 64404;ﻮﻧﻪ ﺍﻓﮑﺎﺭ ﻣﺎﺩﻯ &= #65261; ﺭﺳﻤﻰ ﻭﻣﻨﺤﺮ&#= 1601; ﺸﺪﻩ،ﺣﺘﻰ ﺍﮔ= 5198; ﻣﺬﻫﺒﻰ ﺑﺎﺷﺪ&#= 1548;ﺭﺍﻩ ﻭﺻﻮﻝ ﺑﺎﻳﻦ ﺷ&= #65260;ﻮﺩ ﻧﻬﺎﺋﻰ ﺣﻘﻴﻘ&#= 65174; ﻣﺤﻤﺪﻯ ﺑﺴته = 575;ﻳﻢ، ﻭﻧﻤﻰ ﺗﻮﺍﻧﻴ&#= 65250; ﻧﺠﺎﺕ ﻳﺎﺑﻴﻢ.&= #65261; ﻫﻤﭽﻨﺎﻥ ﮔﺮﻓ&#= 65176;ﺎﺭ ﮐﺎﺭﻣﺎ ﻭ ﺣﺮﮐ&= #65176;ﻬﺎﻯ ﻣﺪﺍﺭﻯ ﺣﻴﻮﺍ&#= 65255;ﻰ ﺧﻮﺩ ﺧﻮﺍﻫﻴﻢ &= #65169;ﻮﺩ . ﺑﻠﮑﻪ ﻫﺮ ﭘﻴﺸ= ;ﻨﻬﺎﺩ ﻓﻠﺴﻔﻰ ﻭ ﻋﻠﻤ&= #65264;،ﺍﺯ ﻣﺤﻞ ﺗﻔﮑّﺮ ﻭ &= #65227;ﻘﻞ ﺟﺰﺋﻰ ﺧﻮﺵ ﺑﺎ&= #65261;ﺭﺍﻥ،ﻭﻟﻰ ﺑﺎ ﻧﻔس ﺁﻟﻮﺩ&#= 65257; ﻧﺨﻮﺍﻫﺪ ﺗﻮﺍ&#= 65255;ﺴﺖ،ﮐﺎﺭﻯ ﺑﺮﺍﻯ ﺗﻮﻗﻒ ﺳ&= #65198;ﻋﺖ ﺳﻘﻮﻁ ﺍﺭﺯﺷﻬ&#= 65166;ﻯ ﺗﻤﺪﻧّﻰ ﻭ ﻫﻨ&#= 65198;ﻯ ﺑﻨﻤﺎﻳﺪ. ﺯﻳﺮ&= #65165; ﺍﺯ ﻣﺮﺩﻩ ﺑﺮ ﻧ= ﻤﻰ ﺁﻳﺪ،ﮐﻪ ﻧﮕﺬ= 5165;ﺭﺩ ﺯﻧﺪﻫﺎﻯ ﺑﻤﻴ&#= 65198;ﺩ . ﺍﻳﻦ ﺩﺭﺩ ﺷﺮﻗ= ;ﻴﺎﻥ ﺑﻴﺸﺘﺮ ﺧﺴﺎﺭ&#= 1578; ﺁﻧﻬﺎ ﺍﺳﺖ،ﺗ= 5166; ﺑﺮﺍﻯ ﺧﻮﺩ ﻏﺮ&= #65169;ﻴﺎﻥ.ﮐﻪ ﺩﺭ ﺍﺻﻞ ﮐﻤﺘﺮ = ﺍﺳﺘﻌﺪﺍﺩﻯ ﺑﺮﺍﻯ ﺷﻬﻮﺩ ﺩ&= #65165;ﺭﻧﺪ. ﺁﻧﻬﺎ ﭼﻮﻥ ﻣﻐ&= #65262;ﻟﺎﻥ ﭼﻨﺪﻯ ﺩﺭ ﻣﻘﺎ&= #65249; ﺗﮑﺎﻣﻠﻰ ﺧﻮﺩ &= #65259;ﺴﺘﻨﺪ،ﮐﻪ ﺑﺮ ﻣﻠّﺘﻰ ﺁﺭ&#= 65267;ﺎﺋﻰ ﺻﻔﺖ ﻭ ﺧﺪﺍ ﻃﻠ= ﺐ ﺣﻤﻠﻪ ﮐﺮﺩه ا= 5255;ﺪ،ﻭ ﺑﮑﺸﺘﺎﺭ ﺭﻭﺡ &= #65207;ﺮﻗﻰ ﻣﺎ ﻣﻰ ﭘﺮﺩﺍﺯ&= #65255;ﺪ ﻭ ﺧﻮﺩ ﻣﺎ ﻧﻴﺰ= ﺩﺭ ﺍﻳﻦ ﮐﺸﺘﺎﺭ ﺭ&= #65261;ﺡ ﺩﺷﻤﻦ ﮐﻤﻚ ﻣﻰ = ﻨﻴﻢ . ﺑﺎﻳﺪ ﺧﻮﺩ </spa= n>ﺭﺍ ﻧﺨﺴﺖ ﻧA= 184;ﺎﺕ ﺑﺪﻫﻴﻢ.که ﻨﻪ &#= 65235;ﻘﻂ ﮐﻪ ﺍﺯ ﻣﻐﻮﻟﺎ&= #65253; ﻭ ﺷﻴﺎﻃﻴﻦ ﺳﺎ&= #65191;ﺘﻪ ﻧﻴﺴﺖ،ﺣﺘﻰ ﺑ= 5240;ﻮﻝﭘﻴﺎﻣﺒﺮ، ﻫﻤﻪ ﺁﻧﻬﺎ ﻫﻢ = ﻣﺴﻠﻤﺎﻥ ﺧﻮﺍﻫﻨﺪ ﺷﺪ ﻭ = ﺩﺭ ﻧﺠﺎﺕ ﺟﺎﻣﻌﻪ &= #65261; ﺑﺸﺮﻳّﺖ ﻧﻴﺰ &#= 64400;ﻤﻚ شدﻩ ﺍﺳﺖ. ﺑﻴﻦ &= #65251;ﻬﺎﺟﻤﻴﻨﻰ ﭼﻮﻥ ﻣﺎﺭﮐس ﺑ&#= 65248;ﺎ ﺩﻳﺪﮔﺎﻧﻰ ﭼﻮ&#= 65253; ﭘﻴﺮﻭﺍﻥ ﺳﻠﻮ&#= 64400;ﻰ ﺍﻭﻟﻴﺎ ﻭﺃﻧﺒ&#= 65268;ﺎ، ﻭﺑﻴﻦ ﺧﺪﺍ ﺑﻴ&= #65256;ﻰ ﻭ ﺷﻴﻄﺎﻥ ﻴﺎﺑ&= #65264; ﻭ ﺑﻴﻦ ﺍﺭﺯﺷﻬ&= #65166;ﻯ ﺳﺎﻣﻮﺭﺍﺋﻰ ﻭ &= #65211;ﻮﻓﻴﺎﻧﻪ ﻭﺟﻮﺍﻧﻤﺮﺩﺍ= 5253; ﺗﺎﺭﻳﺨﻰ،ﺑﺎ = 5165;ﺭﺯﺷﻬﺎﻯ ﺩﺷﻤﻨﺎﻥ ﺧﻠﻖ &= #65261;ﻟﻰ ﺑﻨﺎﻡ ﺧﻠﻖ،ﻭ &#= 65235;ﺪﺍﺋﻰ ﻭﻣﺠﺎﻫﺪ ﺍﻳﻦ &= #65191;ﻠﻖ،ﻭ ﻳﺎ ﻣﺎﺭﮐﺴﻴﺴ&#= 65176;ﻬﺎﺋﻰ </spa= n>ﮐﻪ ﺷﻌﺎﺭ ﺳA= 268;ﺮ ﮐﺮﺩﻥ ﮐﺎﺭﮔﺮ&#= 65165;ﻥ ﻭ ﻣﺤﺮﻭﻣﻴﻦ ﺩ&= #65165;ﺭﻧﺪ، ﻭﻟﻰ ﻫﻨﻮﺯ ﺩﺭ = ﺧﻮﺩ ﺷﻮﺭﻭﻯ ﺑﻌﺪ ﺍ&= #65199; ﻫﻔﺘﺎﺩ ﺳﺎﻝ ﺳ&= #65268;ﺮﻯ ﺩﺳﺖ ﻧﺪﺍﺩﻩ ﻭ = ﺳﮓ ﻏﺮﺑﻰ ﻏﺬﺍﻯ ﺑ&= #65268;ﺸﺘﺮ ﻭ ﺑﻬﺘﺮ ﺭﺍ ﻣﻰ= ﺧﻮﺭﺩ. ﭼﻨﻴﻦ ﺗﻠﺎﺷﻬ&#= 65166;ﺋﻰ ﻧﻪ ﻓﻘﻂ ﻧﺠﺎﺕ = ﻧﻴﺴﺖ،ﻳﺎ ﻣﺴﺎﻟﻤﺖ</sp= an> &#= 65153;ﻣﻴﺰ،ﻭ ﻳﺎ ﻧﺒﺮﺩ ﻃﺒﻘ&= #65166;ﺗﻰ،ﻭ ﻳﺎ ﺗﺸﻴّﻊ ﺧﻮ&#= 65255;ﻴﻦ ﻭ ﺳﺮﺥ،ﻭﻳﺎ ﻫ&#= 65198; ﺗﻔﮑّﺮ ﺷﺮﻕ ﻭ&#= 65231;ﺮﺏ ﺩﺭﻫﻨﺮ ﻭ ﻓﺮﻫ&= #65256;ﮓ ﻭ ﺗﻤﺪﻥ ﻭ ﻓﺼﻞ= ﻧﻮﻋﻰ ﻭ ﻋﻘﻞ ﻭ ﻋﻠﻢ،&= #65261; ﺑﺎﻟﺄﺧﺮﻩ ﻫﺮ&#= 64400;ﺎﺭﻯ ﺑﮑﻨﻴﻢ، ﺯﻭﺩ= 5175;ﺮ ﺩﺭ ﻣﺮﺩﺍﺏ ﻟﺠ&= #65254; ﺯﺍﺭ ﻭ ﮔﺮﺩﺍﺏ = ﻫﻠﺎﮐﺖ ﻓﺮﻭ ﻣﻴﺮﻭﻳﻢ. = ﺗﻨﻬﺎ ﺭﺍﻩ ﭘﻴﺶ ﭘﺎﻯ = ﻣﺎ ﺑﺮﺍﻯ ﺍﺣﻴﺎﻯ &= #65191;ﻮﺩﻣﺎﻥ،ﻭ ﻫﻨﺮ ﻭﻓﺮﻫﻨﮓ &= #65261; ﺗﻤﺪﻥ، ﻭ ﺣﺘﻰ &= #65175;ﺎﺭﻳﺦ ﭘﺮ ﺍﻓﺘﺨﺎﺭﻣ&#= 65166;ﻥ ﻭﻧﮋﺍﺩ ﺳﺮ ﻓﺮ&= #65165;ﺯ،ﺗﻨﻬﺎ ﺁﻏﺎﺯ ﺳﻠﻮﻙ ﺍ&= #65247;ﻬﻰ ﺩﺭﻳﮑﺎﻳﻚ ﻣﺎ&#= 1548;ﻭ ﻧﺠﺎﺕ ﻳﺎﻓﺘﻦ &= #65165;ﺯ ﺍﻣﺮﻭﺯ ﻭﻣﻘﺎ&#= 65249; ﺗﮑﺎﻣﻠﻰ ﺧﻮﺩ&#= 65251;ﺎﻥ ﺍﺳﺖ.ﺑﻌﺪ ﺍﺯ ﺁ= ﻥ ﻫﺮﮐﻤﮑﻰ ﺑﺪﻳ&#= 64405;ﺮﺍﻥ ﺑﮑﻨﻴﻢ ﺩﺭﺳﺖ &= #65165;ﺳﺖ. ﺁﻧﻬﻢ ﮐﻤﮑﻰ ﮐ&= #65258; ﺑﺴﻠﻮﻙ ﺍﻟﻬﻰ &= #64400;ﺸﺎﻧﺪﻩ ﺷﻮﻧﺪ،ﻭ ﻧﺠﺎ= 5173; ﺷﻬﻮﺩﻯ ﺑﻴﺎﺑ&#= 65256;ﺪ.ﻧﻪ ﺍﻳﻨﮑﻪ ﺑﻴﺸﺘ&#= 65198; ﺑﺪ ﻣﺴﺘﻰ ﻭ ﺧﻮ= ﺵ ﮔﺬﺭﺍﻧﻰ ﻧﻤﺎ&#= 65267;ﻨﺪ.<o:p></o:p> ﻭ= ﻟﻰ ﺗﻮ ﭼﻰ ﻓﺮﺯﻧﺪ&= #65249; ؟ ﺑﺎﺯﻫﻢ ﺧﻮﺍ&#= 65167; ﻭ ﮔﺮﻓﺘﺎﺭ ﻣﻌ&= #65268;ﺎﺭﻫﺎﻯ ﻓﻠﺴﻔﻰ ﻭ ﻋﻠﻤ&= #65264; ﻭﻫﻨﺮﻯ ﻭ ﻫﺮ ﻣ= ﻦ ﺩﺭﺁﻭﺭﺩﻯ ﺩﻳ&#= 64405;ﺮ؟ ﺍﻳﻦ ﭘﻴﺮﻭﺯﻯ &= #65223;ﺎﻫﺮﻯ ﻋﻠﻢ ﻭ ﺗﮑﻨﻮﻟ&= #65262;ﮊﻯ،ﻭ ﺗﻨﻮﻉ ﻓﺮﻫﻨﮕ&#= 65264; ﻭﺗﻤﺪﻥ ﺗﮑﻨﻴ&#= 64401;ﻰ ﻏﺮﺏ ﻣﺎﺭﺍ ﺑﺎ&= #65199; ﺑﺘﺮﺩﻳﺪ ﻭﺍﺩ&#= 65165;ﺭ ﻣﻴﮑﻨﺪ،ﻭ ﺍﺯ &#= 65203;ﻨّﺘﻬﺎﻯ ﻓﻄﺮﻯ ﻭ ﺳﻤﺒﻮ&= #65247;ﻬﺎﻯ ﺍﻟﻬﻰ ﻏﺎﻓﻞ ب&#= 1605;انیم . ﺑﺎﺯ ﺟﺮعه اﻯ &= #65193;ﻳﮕﺮ ﺍﺯ ﻣﺎﺩﻩ ﻣﺨﺪ&= #1617;ﺭ ﺑﺨﻮﻥ ﻭ ﻓﮑﺮ ﻭ= ﺭﻭﺡ ﻣﺎ ﻭﺍﺭﺩ ﻣﻴﮑ&= #65256;ﺪ. ﻧﻪ ﻓﻘﻂ ﻣﻌﺪﻭ&= #65193;ﻯ ﻣﺴﺘﻌﺪ ﺭﺍ &#= 65235;ﺮﻳﺐ ﻣﻴﺪﻫﺪ،ﺑﻠﮑA= 258; ﺍﮐثرﻳّﺖ ﻓﺮʋ= 65;ﺭﻳﺎﻥ ﺭﺍﻩ ﺧﺪﺍ،ﻭ ﻃ&#= 65166;ﻟﺒﺎﻥ ﺩﻧﻴﺎ ﻭ ﻧﻔس ﺷ&= #65268;ﻄﺎﻧﻰ ﻫﻮﺳﺮﺍﻥ ﺧﻮﻳ&#= 65206;، ﺧﻮﺩ ﺭﺍ ﺑﺴﺨﺘ&= #65264; ﻓﺮﻳﺐ ﻣﻴﺪﻫﻨ&#= 65194;.ﻭ ﻳﺎ ﺧﻮﺩ ﻓﺮﻳﺒ&= #65264; ﺑﺒﺎﻭﺭﻫﺎﻯ ﻧ&#= 65166;ﺩﺭﺳﺖ ﭘﺎﻯ ﺑﻨﺪﺗﺮ ﻣ&= #65268;ﮑﻨﺪ. ﺑﻬﺎﻧﻪ &#= 65251;ﻴﮕﻴﺮﻧﺪ ﻭ ﭘﺮﺳﺶ ﻭ ﺍﻋﺘ= ﺮﺍﺽ ﻣﻴﺂﻭﺭﻧﺪ،ﻭA= 255;ﺪﺍﻧﺴﺘﻪ ﻫﺪﻓﺸﺎﻥ ﺍﻳﻦ &= #65165;ﺳﺖ ﮐﻪ ﺍﺯ ﺁﻧﭽﻪ ﺑ= ﺪﺍﻥ ﺍﻧس ﺩﺭ ﻧﻔس ،= 5267;ﺎ ﺍﻧس ﺩﺭ ﺗﻤﺪﻥ &= #65261; ﺟﺎﻣﻌﻪ ﻭ ﻓﺮﻫ&= #65256;ﮓ ﺩﺍﺭﻧﺪ،ﻧﻤﻰ = 5191;ﻮﺍﻫﻨﺪ ﺟﺪﺍ ﮔﺮﺩﻧﺪ. ﻭ= ﻟﻰ ﺣﺮﮐﺖ ﻃﺒﻴﻌﻰ &= #65203;ﻮﻕ ﺑﻨﻴﺴﺘﻰ ﺭﺍ ﻧ&= #65252;ﻰ ﺗﻮﺍﻧﻨﺪ ﺑﺒﻨ&#= 65194;ﻧﺪ. ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﻣﺎ ﻧﻴﺰ ﺣﺮﮐﺖ ﻣﺪ&= #65165;ﺭﻯ ﮐﺮﻩ ﺯﻣﻴﻦ ﺭﺍ = ﺩﺭﻙ ﻧﻤﻰ ﮐﻨﻴﻢ. ﺩﺭ= ﮐﻮﺭﺍﻧﻰ ﻫﺴﺘﻴﻢ،ﻭ ﮐﻮ= 5197; ﺍﺯ ﺩﻳﺪﻥ ﺁﻧﻬ&= #65166; ﻗﻬﻘﺮﺍﻯ ﻭﺟﻮ&#= 65193; ﺧﻮﺩ ﺭﺍ ﻧﻤﻰ ﺑ= ﻴﻨﻴﻢ، ﻫﻤﺎﻥ ﻃﻮﺭ ﮐﻪ = ﺍﻧﺘﻘﺎﻝ ﮐﻮﺩﮐﻰ ﺑﺒﺰﺭ&#= 64404;ﺴﺎﻟﻰ ﺧﻮﺩﺭﺍ ﻧﻴﺰ ﮔ&= #65196;ﺭﺍﻧﺪه اﻳﻢ، ﻭ ﻧﻤﻰ ﺩ&#= 65165;ﻧﻴﻢ ﭼﻄﻮﺭ ﺍﻳﻦ ﺩﻭ&= #65197;ﻩ ﮐﻮﺗﺎﻩ ﻋﻤﺮ ﮔ&= #65196;ﺷﺖ.ﻭ ﺳﺮﻣﺎیه اﻯ ﺟA= 200; ﺧﺴﺘﮕﻰ ﺗﻦ ﻭﺫ&= #65259;ﻦ ﻭﺭﻭﺍﻥ،ﻭ ﻋﻘ= 5168; ﻣﺎﻧﺪﮔﻰ ﻭ ﻧﺎ = ﺍﻣﻴﺪﻯ ﺍﺯ ﺁﻳﻨﺪﻩ ﺑﺮ&= #65175;ﺮ ﻓﻮﻕ ﺑﺸﺮﻯ ﻭ ﺑ= ﻬﺸﺘﻰ، ﻭ ﻧﻴﺰ ﺍﺯ ﺧﻮﺩ= ﺑﻴﺰﺍﺭﻯ ﺑﺮﺍﻳﻤﺎﻥ ﭼﻴ&#= 65200;ﻯ ﻧﻤﺎﻧﺪﻩ ﺍﺳﺖ. = ﻓﺮﺩﺍ ﺧﻴﻠﻰ ﺯﻭﺩﺗﺮ &= #65165;ﺯ ﺩﻳﺮﻭﺯﻫﺎ ﺧﻮ&#= 65165;ﻫﻨﺪ ﮔﺬﺷﺖ.ﻋﺎﻗﻞ<sp= an dir=3DLTR> </spa= n>ﻭ ﻣﺴﺘﻌﺪﻯ A= 251;ﻴﺨﻮﺍﻫﺪ ﻭ ﺩﻟﻰ ﺭﻭﺷﻦ،&#= 65175;ﺎ ﻋﺒﺮﺗﻰ ﺍﺯ ﮔﺬ&= #65207;ﺘﻪ ﻫﺎ ﺑﮕﻴﺮﺩ ﻭ ﺑ= ﺨﺼﻮﺹ ﺩﺭ ﺟﻮﺍﻧﻬﺎ ﮐ&= #65258; ﻫﻨﻮﺯ ﺩﻭﭼﺎﺭ&#= 65191;ﺴﺘﮕﻰ ﻫﺎ ﻭ ﻓﺮﺗﻮﺗﻰ = ﻫﺎﻯ ﺑﺰﺭگ ﺴﺎﻟﺎﻥ &#= 65197;ﺍ ﻧﺪﺍﺭﻧﺪ.<o:p></o:p> ﺗﻮ ﺍﻯ ᥺= 7;ﺎﻟﻢ ﻣﺬﻫﺒﻰ ﻭﺩﺭ ﻫ&= #65198; ﻣﺬﻫﺒﻰ،ﺍﮔﺮ = 4380;ﻨﻴﻦ ﻣﻘﺎﻡ ﮐﺎﺭﺩﻳ&#= 65256;ﺎﻟﻰ ﻭ ﺁﻳﺖ ﺍﻟﻠﻬﻰ&= #65267;ﺎﻓته اﻯ،ﻭ ﻫﻨﻮﺯ ﺳ= 5248;ﻮﻙ ﺍﻟﻬﻰ ﻭ ﮐﺸﺘﻦ = ﻧﻔس ﺍﻣّﺎﺭه ﺁﻟﻮA= 193;ﻩ ﻭ ﺷﻬﻮﺕ ﺭﺍﻥ ﺑ= ﺮ ﻧﻴﺎﻣﺪه اﻯ ﮐ= 5258; ﻗﻬﺮﻣﺎﻥ ﺯﻫﺪ &= #65255;ﻴﺴﺘﻰ،ﺑﻠﮑʌ= 58; ﺍﺯ ﺳﺮﺩﺍﺭﺍﻥ &= #65183;ﻬﻨّﻤﻰ ﺩﺍﻍ،ﺍﺯ ﻣﺴﺨ= 5260;ﺎﻯ ﺷﺪﻳﺪ ﺣﻴﻮﺍﻧ&#= 65264; ﮐﻪ ﺩﺭ ﺍﻧﺘﻈﺎ&= #65197; ﺩﺍﺭﻯ.ﻭﺑﻘﻮﻝ &= #65239;ﺮﺁﻥ ﻣﺴﺦ ﻣﻴﻤﻮﻥ ﻭ&= #65191;ﻮﻙ ﺑﻬﺘﺮﻳﻦ ﺷﺎﻧ&#= 1587; ﺧﻮﺍﻫﺪ ﺑﻮﺩ.ﻭ = ﻳﺎ ﺗﻮﻯ ﮊﻧﺮﺍﻝ ﻗ&= #65260;ﺮﻣﺎﻥ ﺩﺭ ﺟﺒﻬﻪ ﻫﺎﻯ = ﺟﻨﮓ،ﺍﮔﺮ ﻗﻬﺮﻣﺎﻥ ﺧﻮﺍ&#= 65255;ﺪﻩ ﺷﺪ، ﺩﺭ ﺑﺮﺍﺑ&#= 65198;ﻧﻔس ﺁﻟﻮﺩه اﺕ ﻫﻨ= 5262;ﺯ ﻣﻄﻴﻊ ﻭ &#= 65235;ﺮﻣﺎﻧﺒﺮﺩﺍʋ= 97; ﻫﺴﺘﻰ،ﻭ ﺷﮑﺴ= 5174; ﺧﻮﺭﺩﮔﻰ ﺧﻮﺩ &= #65197;ﺍ ﺩﺭ ﭘﻴﺮﻯ ﺩﺭﻙ = ﺧﻮﺍﻫﻰ ﮐﺮﺩ. ﻭ ﻳﺎ ﺗﻮ ᥴ= 5;ﻯ ﺩﺍﻧﺸﻤﻨﺪ ﺟﻮ&#= 65165;ﻥ،ﮐﻪ ﻋﻠﻢ ﻭ ﺩﺍﻧﺶ ﻭ= ﺳﻴله اﻯ ﮐﺸﻨﺪﻩ ﻭ ﺳ&= #65248;ﺎﺣﻰ ﺩﻭ ﻟﺒﻪ ﺩﺍﺭﻯ&= #1548;ﮐﻪ ﺁﻧﺮﺍ ﺑﺪﺳﺖ ﻧ&= #65236;س ﺁﻟﻮﺩﻩ ﺧﻮﺩ ﺳ&= #64345;ﺮﺩه اﻯ، ﺗﺎ ﺍﻧﮕﻴ= 5200;ﻩ ﻫﺎ ﻭ ﻋﻘﺪﻩ ﻫﺎ= ﻳﺖ،ﮐﻪ ﺑﺼﻮﺭﺕ ﻋﻘﻴﺪ&#= 65257; ﺩﺭﺁﻣﺪﻩ،ﻣﺪA= 165;ﻡ ﺩﺍﺭﻯ ﺣﻘﺎﺭﺕ &= #65255;ﺎﺧﻮﺩﺁﮔﺎﻩ ﺧﻮﺩﺭﺍ ﻧﻴﺮﻭ&#= 65251;ﻨﺪﺗﺮ ﻣﻴﮑﻨﻰ،که ا᥸= 7;ﺒﺎﻋﻰ ﻫﻢ ﻧﺨﻮﺍﻫﺪ ﻳ&= #65166;ﻓﺖ. ﻭ ﺍﺯ ﻋﻘﺪﻩ ﻫﺎ= ﺋﻰ ﮐﻪ ﺑﺮﺗﻮ ﻓﺮﻣ&= #65166;ﻥ ﻣﻴﺪﻫﻨﺪ ﭘس ﻫ&#= 65256;ﻮﺯ ﺩﺭ ﺟﻬﻞ ﻭﺍﻗﻌ&= #65264; ﻫﺴﺘﻰ،ﮔﺮﭼﻪ = 5251;ﺨﺘﺼﺺ ﺍﺳﻠﺤﻪ ﺳﺎﺯﻯ. = ﺩﺭﺗﻮﻓﻴﻖ ﺷﻬﻮﺩ ﻗﺎﺋﻢ،= 5259;ﻤﻴﻦ ﺑس ﮐﻪ ﺍﮔﺮ ﻋﻠ&= #65250; ﺧﻮﺩﺷﻨﺎﺳﻰ ﺑ&#= 65198;ﺍﻯ ﺧﺪﺍ ﺷﻨﺎﺳﻰ ﺭ&= #65165; ﻧﺎﺩﻳﺪﻩ ﺑﮕﻴ&#= 65198;ﻳﻢ، ﻫﻤﻪ ﭼﻴﺰ ﺭﺍ ﺍ= ﺯ ﺩﺳﺖ ﺩﺍﺩه اﻳ= 5250;.ﻭ ﺩﺭ ﺍﺻﻞ ﻫﻴﭻ ﭼ= ﻴﺰﻯ ﺭﺍ ﻧﻴﺰ ﻧﺨﻮﺍ&= #65259;ﻴﻢ ﺩﺍﺷﺖ. ﮐﻪ ﭘس ﺍ= ﺯ ﻣﺮﮒ ﺑﺠﻬﻨّﻤ= 5260;ﺎﻯ ﻣﺴﺦ ﺣﻴﻮﺍﻧﻰ &= #65191;ﻮﺍﻫﻴﻢ ﺭﻓﺖ. ﻫﻨʋ= 98; ﺁﻳﻨﻪ ﺍﻣﺮﻭﺯ ﻫﺮ ﻓﺮ&= #65193; ﻭ ﺟﺎﻣﻌﻪ ﺍﺳﺖ&= #1548;ﻭﻟﻰ ﺗﮑﺎﻣﻞ ﺑﺨﺶ ﻧ&= #65268;ﺴﺖ. ﺗﻤﺪﻥ ﺭﺍﻩ ﺧﻮ&= #65193; ﺭﺍ ﻣﻴﺮﻭﺩ ﻭﻫ&= #65198; ﺍﺻﻠﺎﺣﻰ ﮐﻪ ﺩ&= #65197;ﺁﻥ ﺑﮑﻨﻴﻢ،ﮐﻤﻚ = 5169;ﺰﻭﺍﻝ ﺁﻥ ﻣﻴﺒﺎﺷﺪ. ﭘ= س ﺑﺎﻳﺪ ﻧﻮﺁﻭﺭ&#= 1740; ﻭ ﺷﻬﻮﺩ ﻣﺮﺍﺗ&= #65168; ﺗﺠﻠّﻰ ﺍﻟﻬﻰ &#= 65197;ﺍ ﺩﺭﺧﻮﺩﺑﺠﻮﺋ= 5268;ﻢ </spa= n>ﮐﻪ ﺁﻳﻨﺪه ʋ= 98;ﺍ ﺯﻭﺩﺗﺮ ﺑﻴﺎﺑ&#= 65268;ﻢ. ﻭﺍلاّ ﻣﺎ ﻭﻧA= 204;ﻠﻬﺎﻯ ﻣﺎ ﺑﻘﻬﻘﺮﺍﻯ &= #65235;ﺼﻞ ﻧﻮعی ﺤﻘﻴﺮ ﻣ= 5268;ﺮﻭﺩ،ﻭﺑﺎﻳﺪ ﺑﻔﺮﺩﺍﻯ ﺑﻬﺘ&#= 65198; ﻭ ﺟﻬﺎﻥ ﻧﻴﺎﻣ&= #65194;ﻩ ﻓﻮﻕ ﺑﺸﺮﻯ ﺑﺮ&= #65203;ﻴﻢ. کساﻧﻰ ﮐﻪ ﺧﺪA= 165;ﻭﻧﺪ ﻣﻴﺪﺍﻧﻨﺪ، ﭼ= 5256;ﺪ ﻫﺰﺍﺭ ﺑﺮﺍﺑﺮ &= #65255;ﻮﻉ ﺑﺸﺮﻯ ﻋﻘﻞ ﻭ ﮐ= ﺮﺍﻣﺎﺕ ﻧﻮﻋﻰ ﺩﺍﺭﻧﺪ.&= #64400;ﻪ ﺑﺪﻭﻥ ﺳﺨﻦ ﮔﻔ&= #65176;ﻦ ﺑﺎﻫﻢ ﻣﮑﺎﻟﻤ&#= 65258; ﺩﺍﺭﻧﺪ ﻭﭼﻬﺎ&#= 65197; ﺑُﻌﺪﻯ ﺗﻤﺎﻡ &#= 64400;ﻬﮑﺸﺎﻥ ﺭﺍﻩ ﺷﻴﺮﻯ را &#= 65183;ﻮﻟﺎﻧﮕﺎﻩ ﺧﻮﺩ ﺩﺍﺭﻧﺪ، &#= 65261;ﺣﺘﻰ ﻣﻤﮑﻦ ﺍﺳﺖ ﺑﻴ&= #65198;ﻭﻥ ﮐﺮﻩ ﺯﻣﻴن ﺰﻧ&#= 65194;ﮔﻰ ﺩﻳﮕﺮﻯ ﺩﺍﺷت= 607; ﺒﺎﺷﻨﺪ.ﻭﺑﺎ ﻓ&= #64401;ﺮ ﻭﺧﻠّﺎﻗﻴّﺘʌ= 60;ﺎﻯ ﺑﺎﻭﺭ ﻧﮑﺮﺩن= 740; باشند، ﮐﻪ ﻧﻮ= ;ﻉ ﺑﺸﺮﻯ ﺩﺭ ﺑﺮﺍ&= #65169;ﺮ ﺁﻧﻬﺎ ﺑﺪﺗﺮ ﺍ&= #65199; ﺣﺎﻝ ﻧﻮﻉ ﻣﻴﻤ&= #65262;ﻥ ﺩﺭ ﺑﺮﺍﺑﺮ ﻧﻮ&= #65225; ﺑﺸﺮی ﺨﻮﺍﻫﻨ= 5194;ﺑﻮﺩ.<o:p></o:p> <span lang=3DFA style=3D'mso-ascii-font-f= amily: "Times New Roman";mso-ascii-theme-font:major-bidi;mso-hansi-font-family:"Ti= mes New Roman"; mso-hansi-theme-font:major-bidi;mso-bidi-font-family:"Times New Roman"; mso-bidi-theme-font:major-bidi;mso-bidi-language:FA'><o:p> </o:p></spa= n> </div> </body> </html> 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