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Religion
Reza Babaei's essay “Intellectualism and Spirituality”
Spirituality within Iranian religious intellectualism is going through a difficult period; rationalist believers are neither anchored in tradition nor have they mastered new approaches. Without a replacement for traditional spirituality, it remains theoretical and will not have a lasting impact.
Human beings either believe in God or they do not. The second group have settled their account with life and the world. They do not rely on supports of a supernatural kind; they seek all their wants and wishes in this world alone; they pin their hopes on no keys but earthly ones; they have filled God’s empty place with their own physical and mental abilities, and because they see life in this world as singular, short, and unrepeatable, they strive harder to make the most of it. For them, any effort along a path that yields no result in this world is sheer futility. For this very reason, they earnestly endeavor not to expend their material capital and energies on non-earthly ideals and, as the saying goes, not to pound water in a mortar. Non-believers, for the treatment of their spiritual ailments, also stretch out their hands in need toward science, and in life’s difficult moments, they prefer Hafez’s prescription, who said: When in straitened circumstance, strive for pleasure and intoxication, For this alchemy of being turns the beggar into Croesus.
The first group, that is, the believers in God, although they do not negate scientific and earthly paths, also have a corner of their eye on the heavens. Sometimes they think of earthly ways, and sometimes of shortcuts in which they see a sign of God. Believers, for the treatment of their spiritual ailments, go both to the mosque, the shrine of an Imam’s descendant, and pilgrimage, and to the offices of psychologists. In times of hardship and in life’s straits, they sit upon the prayer mat; they call upon God; they shed tears; they make vows and supplications, and then, in hope of their prayers being answered, they find peace. In the midst of this, the worst situation belongs to those who have neither cut themselves off from God so as to think only of earthly paths, nor believe in a God who sits in the heavens to fulfill human needs. They are neither devotees of shrines, pilgrimage, and recourse, nor have they found a substitute for them. They find no pleasure in wine, nor peace in the rosary and prayer mat. If they release the arrow of prayer from the bow of desperation, they have no hope that out of thousands of arrows, one will hit the mark. From every side, I have let fly the arrow of prayer; Perhaps, from among them, one might prove effective.
Spirituality in the discourses of religious intellectualism in Iran is passing through a difficult and complex period. It is true that stable spirituality, without peripheries of the superstitious kind and social harms, is possible only in the shadow of rationality; but rational spirituality, without historical experiences and social contexts, is very difficult. The situation we are now afflicted with has no name but bewilderment and instability. Reason-oriented, religion-friendly individuals have neither set their hearts on tradition and traditional methods, nor have they learned the new methods. They do not believe in a God who sits in the heavens and intervenes in human and social affairs; yet they also do not find enjoyment in the God of philosophy, rendered rational. This is the Achilles’ heel of religious intellectualism. If religious intellectualism cannot find a substitute for traditional spirituality, it will remain within the circle of scientific theories and theoretical dialogues and will not have a far-reaching impact on the religious society. A long road lies ahead.
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Intellectualism and Spirituality
Reza Babaei | 12 Shahrivar 95
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Discussion3 comments
پاسخ به فرشید : چه بهره ای از زندگی برای راسل باقی مانده است؟ پوچی و بیهودگی یعنی همین ! این کمترین زیان کنار گذاشتن عقل و فرار از حقیقت است.ا لبته بافندگی غیراز عقلانیت است. آیا مقصود شما از الاهیات بدون خدا ، بت پرستی و گاو پرستی است؟ بحث در باره ترس نبود، پوچی و بیهودگی را چاره کنید. همانطور که از روی آثار خود ، روح را ثابت می کنیم ، حقایق و واقعیت های متا فیزیکی نیز از روی آثار آنها ثابت می شوند.
بسمه تعالی آنچه در نوشته بالا به تصویر کشیده شده نه محتوای دین است ونه آموزش دین، بلکه تنها تصورات ذهنی یک نفر ، بدون هیچگونه استناد از منابع معتبر دینی است. مردم دراین دنیا آزاد هستند که ادعا های متفاوت واز جمله ادعای دینداری بنمایند ورفتار متفاوت نیز داشته باشند.اینها ارتباطی به دین ندارد. اگر میخواهید بدانید که دین در مورد مطالب بالا چه آموزشی دارد کافی است به یکی از آموزش های معصومین علیهم السلام توجه نمایید: در دنیا چنان تلاش کن که گویی همیشه در آن زندگی میکنی ، و به اندازه ای به فکر آخرت باش که گویی در همین لحظه از دنیا میروی. آری دینداران حقیقی در دنیا دوست داشتنی و درآخرت سعادتمند هستند. انکار کننده خدا یک زندگی پوچ وبی هدف را سپری میکند که در آن هر ساعت یک قدم به پرتگاه خود نزدیکتر می شود.
چه کسی گفته منکرین خدا زندگی پوچ و بیهوده ای دارند؟یعنی کسانی مثل برتراند راسل که 99 سال بدون اعتقاد به خدا زندگی کرد زندگی بیهوده ای داشت؟ امروز ما در غرب حتی الهیات بی خدا داریم. اتفاقا ترس از مرگ در میان دینداران بسیار بیشتر است،چون اثبات متافیزیک دینی امکانپذیر نیست.