جوان ثروتمندي نزد يك انسانی وارسته رفت و از او اندرزي براي زندگي نيك خواست.

 مرد  او را به كنار پنجره برد و پرسيد:

- "پشت پنجره چه مي بيني؟"

- "آدمهايي كه ميآيند و ميروند و گداي كوري كه در خيابان صدقه ميگيرد."

بعد آينه ي بزرگي به او نشان داد و باز پرسيد:

- "در اين آينه نگاه كن و بعد بگو چه ميبيني."

- "خودم را ميبينم."
- " ديگر ديگران را نميبيني! آينه و پنجره هر دو از يك ماده ي اوليه ساخته شده اند، شيشه. اما در آينه لايه ي نازكي از نقره در پشت شيشه قرار گرفته و در آن چيزي جز شخص خودت را نميبيني. اين دو شيئ شيشه اي را با هم مقايسه كن. وقتي شيشه فقير باشد، ديگران را مي بيند و به آنها احساس محبت ميكند. اما وقتي از نقره (يعني ثروت) پوشيده ميشود، تنها خودش را مي بيند. تنها وقتي ارزش داري كه شجاع باشي و آن پوشش نقرهاي را از جلو چشمهايت برداري تا بار ديگر بتواني ديگران را ببيني و دوستشان بداري."

the first solo flight

.....

the flight you never

 

 forget

 

......

 

 

the sky is mine

....

و اما پرواز....

 

 

 ...When once you have tasted flight

you will

 

forever walk the earth with your eyes turned

.......skyward

 

"Leonardo Da Vinci"

دماوند...

 

امروز ۱۷ مهر ماه است...

از صبح بغض تو گلوم بود و نم اشک تو چشمام...

۳ سال پیش در همچین روزی برای اولین بار دماوند رو صعود کردم...از جبهه غربی...

 

 

در انتظار تو که نمی آییم به دست....

HI

“ If you have an apple and I have an apple and we exchange apples then you and I will still each have one apple. But if you have an idea and I have an idea and we exchange these ideas, then each of us will have two ideas. ”

- George Bernard Shaw

روش حكيمانه فرمان‌هاي متناقض

 

روش حكيمانهفرمان‌هاي متناقض

 

 

 

انسان‌ها غالباً بي‌انصاف، بي‌منطق و خود‌محور هستند، در‌هر‌صورت آن‌ها را ببخشيد.

اگر شما مهربان باشيد، ديگران شما را به خود‌خواهي و انگيزه‌هاي مغرضانه متّهم مي‌كنند، در‌هر‌حال مهربان باشيد.

اگر شما موفّق شويد، دوستاني دروغين و دشمناني حقيقي خواهيد داشت، به‌هر‌جهت به‌پيش رويد.

اگر شما صادق و رو‌راست باشيد، ديگران ممكن است شما را فريب دهند، در‌هر‌صورت صادق و رو‌راست باشيد.

آن‌چه‌ را كه شما سال‌ها صرف ساختنش كرده‌ايد، فردي ممكن است در عرض يك‌شب ويران كند، در‌هر‌حال بنا كنيد.

اگر شما آرامش و شادي را بيابيد، ديگران ممكن است به شما حسادت ورزند، به‌هر‌جهت شادمان باشيد.

نيكويي را كه شما امروز انجام مي‌دهيد، انسان‌ها اغلب فردا فراموش مي‌كنند، در‌هرصورت نيكويي نماييد.

بهترين چيزي‌كه داريد، به دنيا ببخشيد، اگر‌چه ممكن است هرگز كافي نباشد، در‌هر‌حال بهترين چيزي‌كه داريد بدهيد.

در تجزيه و تحليل نهايي، همه‌چيز بين شما و خدا است،

به‌هر‌حال هرگز بين شما و انسان‌ها نبوده است.

اسیر خاکم و ....

 

 

اسیر خاکم و نفرین شکسته بالی را...

که بسته راه به من آسمان خالی را...

نزد ستاره فجر از جبین لیلی و ...قیس

به هم هنوز گره میزند لیالی را...

از ابر یائسه جای سئوال باران نیست..

در او ببین و بدان راز خشک سالی را

به سیب سرخ رسیده بدل شده است انگار

شفق به خون زده خورشید پرتغالی را...

همه حقیقت من سایه ایست بر دیوار

مگرد هان! که نیابی من مثالی را...

 حسین منزوی

................

 

 

کجای بال کبوتر از آسمان خط خورد؟...

که عشق گم شد و از دفتر جهان خط خورد....

اینجا ایران!!!!

 

 

 

کجای دنیا بال های یک عقاب رو  یک مشت کفتار  قبل از پرواز بازرسی میکنند...

رسانه ملی

 

میخواستم شعر  بگذارم....!!

بعد ....

دیروز عصر ۲ تا برنامه   طنز   از تلوزیون پخش شد!! من به ندرت تلوزیون میبینم مگر اینکه برنامه خاصی داشته باشه اما دیروز کاملا اتفاقی این ۲ تا برنامه رو دیدم:

۱--شبکه ۲: تحلیلی بر صنعت حمل و نقل هوایی کشور....

۲--نظرات مردم...!!! پیرامون سخنرانی اخیر جناب رییس جمهور:

“In Iran we don’t have homosexuals like in your country (USA). […] In Iran we do )(not have this phenomenon. I don’t know who’s told you that we have this.” ..)

 

 

 

خوب بعدش چهره ام کاملا دیدنی بود!!!

من واقعا چطور تا حالا -و بعد از ۳سال و خورده ای تحصیل در رشته هوانوردی- نفهمیده بودم که صنعت حمل و نقل هوایی کشور چقدر پیشرفته و کاررامد است!!!

اه خدایا !!! مرا ببخش!!!

دیروز عصر نا گهان به جهل مرکب خویش--به لطف رسانه ملی--پی بردم و فهمیدم که ما یکی از قوی ترین و بهترین و کارامد ترین و شایسته سالار ترین و ...و ...و... نه!! به قول فروغ :کور شوم اگر دروغ بگویم...!!!    که  ما اصلا بهترین کشور در صنعت هوانوردی جهان هستیم!!!!!

 

راجع به برنامه دومی هم که کاش ندیده بودم....فقط اینکه به قول مولانا :

شرح این هجران و این خون جگر...

این زمان بگذار تا روزی دگر....

 

 

 

شاید....

 

 

 

ای خدا...ای فلک... ای طبیعت...

شام تاریک ما را سحر کن.......

(راستی کتاب جامعه شناسی نخبه کشی از اقای رضاقلی رو خوندین؟؟...)

یاد صدای غمگین استاد شجریان وقتی این شعر رو میخونه... یاد همه ادمهای ارزشمندی که مال و جان و حیثیتشون رو برای این اب و خاک گذاشتن...

و من...که ...      

ایران....وطن...جایی که وفا و جفای مخلوطش ادم را مثل پاندولی سرگردان میکند....

روزی که امیر کبیر گریست

 

 

روزی که امیر کبیر گریست

 

 

 

در سال 1264 قمري، نخستين برنامه‌ي دولت ايران براي واكسن زدن به فرمان اميركبير آغاز شد. در آن برنامه، كودكان و نوجواناني ايراني را آبله‌كوبي مي‌كردند. اما چند روز پس از آغاز آبله‌كوبي به امير كبير خبردادند كه مردم از روي ناآگاهي نمي‌خواهند واكسن بزنند. به‌ويژه كه چند تن از فالگيرها و دعانويس‌ها در شهر شايعه كرده بودند كه واكسن زدن باعث راه ‌يافتن جن به خون انسان مي‌شود هنگامي كه خبر رسيد پنج نفر به علت ابتلا به بيماري آبله جان باخته‌اند، امير بي‌درنگ فرمان داد هر كسي كه حاضر نشود آبله بكوبد بايد پنج تومان به صندوق دولت جريمه بپردازد. او تصور مي كرد كه با اين فرمان همه مردم آبله مي‌كوبند. اما نفوذ سخن دعانويس‌ها و ناداني مردم بيش از آن بود كه فرمان امير را بپذيرند. شماري كه پول كافي داشتند، پنج تومان را پرداختند و از آبله‌كوبي سرباز زدند. شماري ديگر هنگام مراجعه مأموران در آب انبارها پنهان مي‌شدند يا از شهر بيرون مي‌رفتند روز بيست و هشتم ماه ربيع الاول به امير اطلاع دادند كه در همه‌ي شهر تهران و روستاهاي پيرامون آن فقط سي‌صد و سي نفر آبله كوبيده‌اند. در همان روز، پاره دوزي را كه فرزندش از بيماري آبله مرده بود، به نزد او آوردند. امير به جسد كودك نگريست و آنگاه گفت: ما كه براي نجات بچه‌هايتان آبله‌كوب فرستاديم. پيرمرد با اندوه فراوان گفت: حضرت امير، به من گفته بودند كه اگر بچه را آبله بكوبيم جن زده مي‌شود. امير فرياد كشيد: واي از جهل و ناداني، حال، گذشته از اينكه فرزندت را از دست داده‌اي بايد پنج تومان هم جريمه بدهي. پيرمرد با التماس گفت: باور كنيد كه هيچ ندارم. اميركبير دست در جيب خود كرد و پنج تومان به او داد و سپس گفت: حكم برنمي‌گردد، اين پنج تومان را به صندوق دولت بپرداز چند دقيقه ديگر، بقالي را آوردند كه فرزند او نيز از آبله مرده بود. اين بار اميركبير ديگر نتوانست تحمل كند. روي صندلي نشست و با حالي زار شروع به گريستن كرد. در آن هنگام ميرزا آقاخان وارد شد. او در كمتر زماني اميركبير را در حال گريستن ديده بود. علت را پرسيد و ملازمان امير گفتند كه دو كودك شيرخوار پاره دوز و بقالي از بيماري آبله مرده‌اند. ميرزا آقاخان با شگفتي گفت: عجب، من تصور مي‌كردم كه ميرزا احمدخان، پسر امير، مرده است كه او اين چنين هاي‌هاي مي‌گريد. سپس، به امير نزديك شد و گفت: گريستن، آن هم به اين گونه، براي دو بچه‌ي شيرخوار بقال و چقال در شأن شما نيست. امير سر برداشت و با خشم به او نگريست، آنچنان كه ميرزا آقاخان از ترس بر خود لرزيد. امير اشك‌هايش را پاك كرد و گفت: خاموش باش. تا زماني كه ما سرپرستي اين ملت را بر عهده داريم، مسئول مرگشان ما هستيم. ميرزا آقاخان آهسته گفت: ولي اينان خود در اثر جهل آبله نكوبيده‌اند امير با صداي رسا گفت: و مسئول جهلشان نيز ما هستيم. اگر ما در هر روستا و كوچه و خياباني مدرسه بسازيم و كتابخانه ايجاد كنيم، دعانويس‌ها بساطشان را جمع مي‌كنند. تمام ايراني‌ها اولاد حقيقي من هستند و من از اين مي‌گريم كه چرا اين مردم بايد اين قدر جاهل باشند كه در اثر نكوبيدن آبله بميرند.

 

منبع حكيمي، محمود. داستان‌هايي از زندگي اميركبير. دفتر نشر فرهنگ

سلام

 

خوب من چند تا مطلب اینجا گذاشتم. ۲ تا داستان کوتاه که نویسنده شون رو نمیشناسم اما دوسشون دارم و دو نفر از کسانی که نوشته هاشون رو دوست دارم و کاراشون رو  برای خوندن پیشنهاد میکنم.

البته شاید این ۴ تا مطلب ارتباط منطقی چندانی با هم نداشته باشند!!!  اما  خوب من هم زیاد در بند ارتباط منطقی داشتن یا نداشتنشون نبودم...  

اساسا فکر میکنم همه افراد بشر مجموعه ای از علاقه مندی های متضاد در وجودشون هست...!!!

و....

در گوش دلم گفت فلک پنهانی

حکمی که قضا بود ز من میدانی...

در گردش خویش اگر مرا دست بدی

خود را برهاندمی ز سرگردانی...(خیام...)

Richard Bach

(Richard David Bach)
  (1936 - )

 

About Richard Bach

Richard Bach is the author of eleven books, including the bestselling Jonathan Livingston Seagull and Illusions. A former USAF fighter pilot, gypsy barnstormer and airplane mechanic, he flies a seaplane today. He writes this series with his ten ferret advisors.

 

Series

Ferret Chronicles
1. Rescue Ferrets at Sea (2002)
2. Air Ferrets Aloft (2002)
3. Writer Ferrets Chasing the Muse (2002)
4. Rancher Ferrets On the Range (2003)
5. The Last War: Detective Ferrets And the Case of the Golden Deed (2003)
Curious Lives: Adventures from the Ferret Chronicles (omnibus) (2005)

 

Novels

Jonathan Livingston Seagull (1970)
A Gift of Wings (1975)
The Bridge Across Forever (1977)
Illusions: The Adventures of a Reluctant Messiah (1977)
There's No Such Place As Far Away (1978)
One (1988)
Running from Safety: An Adventure of the Spirit (1994)

 

Omnibus

Flying: The Aviation Trilogy (2003)

 

Collections

Three Books by Richard Bach (1988)

 

Non fiction series

Aviation Trilogy
Biplane (1966)
Nothing by Chance: A Gypsy Pilot's Adventures in Modern America (1969)
Stranger to the Ground (1972)

 

Non fiction

Out of My Mind (1999)
Messiah's Handbook: Reminders for the Advanced Soul - The Lost Book from Illusions (2004)

 

Links to other websites

www.richardbach.com

دکتر علی شریعتی

Ali Shariati 

 

 

Ali Shariati (1933-1977) has been called the "Ideologue of the Iranian Revolution." His reinter pretation of Islam in modern sociological categories prepared the way for the Islamic revival that shook Iran in 1979, attracting many young Muslims who had been alienated both from the traditional clergy and from Western culture. Shariati was born in Mazinan, Khurasan, a small village in Eastern Iran, in 1933 and was educated by his father, Aqa Muhammad Taqi Shariati. His youth was spent in Meshad where his father established the Center for the Propagation of Islamic Teachings. After high school he entered Teachers' Training College and became an active member of his father's center. He entered the University of Meshad in 1956, graduating in 1960. From 1960 to 1964 a state scholarship enabled him to study at the University of Paris, where he gained sociological insight and pursued Islamic studies with the renowned French scholar Louis Massignon. In France he was influenced by the radical Marxism of Jean-Paul Sartre, Albert Camus, and Franz Fanon. Despite this influence he criticized these thinkers for their rejection of traditional religion and suggested that the only way the deprived nations could counterbalance Western imperialism was through the cultural identity preserved by religious traditions. While in France Shariati had joined with such other Iranian expatriates as Mehdi Bazargan and Bani Sadr who supported resistance to the shah of Iran. Not unexpectedly, he was imprisoned for a time on his return to Iran in 1964. Although turned down for a teaching position at the University of Teheran, he taught at a variety of high schools until a position became available at the University of Meshad. There he became a popular teacher, using an innovative method which expounded Islamic doctrine using a sociological approach. While some Muslim clergy criticized his lack of Islamic expertise, others sympathized with his attempt at modernization and helped him revise the content of his writings. His classes, however, threatened the government establishment, which had them suspended. In 1965 he established a center of Muslim religious teaching, the Husaniya-yi Irshad in Teheran, and he moved there in 1967. The choice of an institution dedicated to the martyrdom of Husayn in the struggles against the Ummayyads (660-750 A.D.) emphasized his commitment to the struggle against the tyranny of the shah's regime in Iran. His political influence was so great that the regime had him arrested again in 1973 and closed down the Husaniya, banning his works. Although released in 1975, his freedom was restricted. In June 1977 he travelled to England, where he died under circumstances that his supporters insisted suggested the involvement of SAVAK, the Iranian secret police. Tawhid: Unity in Shariati's Thought The guiding principle of Shariati's thought, like that of Islam generally, is tawhid or unity. On one level this refers to the excellence of the human being. God creates humanity out of clay and spirit, thus enabling a unity of all elements in creation. The human being is thereby made the vice-regent (kalifa) for God, bringing perfection to the created world. On another level the principle of unity must be applied to the social world. Every corruption and injustice in the world comes from a lack of unity. The Muslim proclamation that God alone is to be worshipped, made five times daily, conquers greed, envy, and fear by liberating the individual from selfishness. The implications of this view are radical. If the central significance of the Muslim creed is individual liberation, then any form of dependency is wrong. The Muslim clergy have embraced the principle of imitation (taqlid) rather than creative innovation (ijtihad) as the basis for deciding Islamic behavior. Shariati opposed blind traditionalism, citing the Koranic statement that "God does not change what is in a people until they change what is in themselves" (Sura 13, Aya 11). The test of a Muslim society lies less in its traditionalism than in its ability to utilize traditional thought to meet the challenge of creating a just society. The ideal of unity requires individuals who can lead a society to the virtues it represents and the social justice which it demands. Shariati's View of the Religious Leader Attaining tawhidrequires the help of religious leaders, but they must be leaders of the right type. The ideal of Mohammad stands as the model of a leader who can use religious insight and knowledge of social norms to transform society. The true religious leader is one who takes up the social responsibility that Mohammad displayed and gains the confidence of the people, thereby educating the society, transmitting religious teachings, and improving the condition of human society. He found the radical emphasis on change and the role of leadership echoed in classical Muslim sources. The Koran proclaims that Allah (God) and the people (al nas) are often identical. In order to know God's will it is important, then, to look to what the people are saying, thinking, and doing. Since the time of Muhammad and his early successors (and Shariati aroused dissent by accepting much of the Sunnite evaluation of those leaders despite his own commitment to Shi'ite Islam) religious leadership has waned. He declared that in the modern period it was necessary to return to the primal responsibilities of social consciousness and creativity. In practical terms he took this to mean that the intellectuals rather than the clergy would bring about the return to the original meaning of Islam. He looked forward to a new type of religious leader. The qualifications were not only knowing the Koran, but knowing its social message and its vision of a new social world, not only being an expert in the biography of the Prophet, but recognizing the place of the Prophet in a Koran-oriented society; not only knowing Islamic history but having the ability to use that knowledge as a model of just social behavior; and, finally, being acquainted with Islamic culture as the basis for Muslim identity. The problem with the traditional clergy, he explained, was that they were content to look at Islam as a set of general universal principles. Instead, they should apply Islamic ideals to the particulars of Muslim society, the particular problems with which both individuals and the community as a whole must struggle. Such views irritated many of the clergy, and in 1968 Ayatollah Motahari, a disciple of Ayatollah Ruhollah Musavi Khomeini, resigned from the Teheran Husaniya in protest against Shariati's anticlericalism, anticipating the anti-intellectualism that followed the 1979 revolution. Shariati himself responded to such critics by vigorously attacking the established clergy. Despite the victory of the clerical leaders in the Iranian revolution, however, his ideas continued to be influential among younger Iranian Muslims. Further Reading There is no single biography available for Ali Shariati. A useful article, "Ali Shariati: Ideologue of the Iranian Revolution," by Abulaziz Sachedina, can be found in Voices of Resurgent Islam, edited by John L. Esposito (1983). Books concerned with modern Islam in general or with Iran often included sections on Shariati; see in particular Michael Fischer, Iran From Religious Dispute to Revolution (1980) and Malaise Ruthven, Islam in the World (1984). Many of Shariati's pamphlets and essays have been translated into English. See especially his Marxism and Other Western Fallacies (1980) and On the Sociology of Islam (1979). (reference: answers.com biography for Dr.ali shariati)

The story tells about amountainclimber,

who wanted to climb the highest mountain.he began his adventure after many years of prepartion ,

but since he wanted the glory just 4 himfelf,he desided to climb the mountain alone....

 

The night fell heavily in the highest of the mountain ,and the man could see any thing.

 

All was black,zero visibility,and the moon and the stars were covered by the clouds.

 

As he was climbing ,only a few feet  away from the top of the mountain, He slipped and fell into the air...

 

Falling at agreat speed, the climber could only see black spots as he went down,and the

terrible sensation of being sucked by gravity...

 

He kept falling...And in those moment of great fera , It comes to His mind all the good and not good episods of his life....

 

He was thinking now about how close death was getting,when all of a sudden,he felt the rope tied to pulled his waist and pulled him very hard....

 

His body was hanging in the air...only the rope was holding him...

 

And in that moment of stillness he had no other choice but to scream:

"God! Help me plz!!!"

 

All of asudden , a deep voice coming :

"What do you want me 2 do?"

 

_"Save me God!"

 

_"Do you really think I can save you?"

 

_"Of course I belive you can"

 

_"Then cut the rope tied to your waist..."

 

There was amoment of silence.......And the man deside...

TO HOLD ON ROPE WITH ALL HIS STRENGH!!!!!

 

The rescue team tells that the next day a climber was found dead and frozen,

His body hanging from a rope,

His hands holding tight to it,

Only 1 meter from the ground.....

 

 

 

And you? How attached are you to your rope? Will you let it go?.....,

 

 

 

Good Luck,

 

Zohre Khani

BUTTERFLY STORY

A man found a cocoon of a butterfly. One day a small opening appeared, he sat and watched the butterfly for several hours as it struggled to force it's body through that little hole.

Then it seemed to stop making any progress. It appeared as if it had gotten as far as it could and it could go no farther.   So the man decided to help the butterfly, he took a pair of scissors and snipped off the remaining bit of the cocoon. The butterfly then emerged easily. But it had a swollen body and small, shriveled wings.

The man continued to watch the butterfly because he expected that, at any moment, the wings would enlarge and expand to be able to support the body, which would contract in time. Neither happened! In fact, the butterfly spent the rest of its life crawling around. It never was able to fly.

What the man in his kindness and haste did not understand was that the restricting cocoon and the struggle required for the butterfly to get through the tiny opening were God's way of forcing fluid from the body of the butterfly into its wings so that it would be ready for flight once it achieved it's freedom from the cocoon.

Sometimes struggles are exactly what we need in our life. If God allowed us to go through our  life without any obstacles, it would cripple us. We would not be as strong as what we could have been. And we could never fly.

So have a nice day, and struggle a little.

سلام

به قول فروغ:"فاتح شدم!!! خود را به ثبت رساندم!!!......."

امروز ۶ روز از تولدم میگذره...۲۳ سالگی....

راستش زیاد در مورد نوشتن اینجا فکر نکردم...!!! فقط دوست دارم بنویسم...بعد از این همه سال...