pdf - enseignement - reves تعاليم عن الاحلام PDF
pdf - enseignement - reves تعاليم عن الاحلام PDF
pdf - enseignement - reves تعاليم عن الاحلام PDF
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The following text contains most of the
answers given orally by Mrs HP Blavatsky
to questions about dreams, during
meetings held in London in 1888, as part
of the Blavatsky Lodge of the
Theosophical Society.
It was published at the same time as a
series of instructions given later by H.P.B.
on the first stanzas of his major work,
The Secret Doctrine, and reunited in 2
volumes edited in London, in 1890 and
1891, under the title Transactions of the
Blavatsky Lodge of the T. S. [= Reviews of
the Blavatsky Lodge of the T.S.].
Her personal revision and
stenographic correction of the texts
from reports of the meetings with
students of the BL makes them a
valuable source of teachings,
coming unaltered from the author of
the Secret Doctrine.
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ﻳﺣﺗﻭﻱ ﺍﻟﻧﺹ ﺍﻟﺗﺎﻟﻲ ﻋﻠﻰ ﻣﻌﻅﻡ ﺍﻷﺟﻭﺑﺔ ﺍﻟﻣﻘﺩﻣﺔ ﻣﻥ ﺍﻟﺳﻳﺩﺓ
ﻫﻳﻠﻳﻧﺎ ﺑﺗﺭﻭﻓﻧﺎ ﺑﻼﻓﺎﺗﺳﻛﻲ ﺷﻔﻭﻳﺎ ً ﻋﻠﻰ ﺃﺳﺋﻠﺔ ﺣﻭﻝ ﺍﻷﺣﻼﻡ ،ﺧﻼﻝ
ﺍﻻﺟﺗﻣﺎﻋﺎﺕ ﺍﻟﺗﻲ ﻋﻘﺩﺕ ﻓﻲ ﻟﻧﺩﻥ ﻓﻲ ﻋﺎﻡ ،1888ﻛﺟﺯء ﻣﻥ
ﻣﺣﻔﻝ ﺑﻼﻓﺎﺗﺳﻛﻲ ﻟﻠﺟﻣﻌﻳﺔ ﺍﻟﺛﻳﻭﺻﻭﻓﻳﺔ.
ﺗﻡ ﻧﺷﺭﻩ ﻓﻲ ﻧﻔﺱ ﺍﻟﻭﻗﺕ ﻛﺳﻠﺳﻠﺔ ﻣﻥ ﺍﻟﺗﻌﻠﻳﻣﺎﺕ ﺍﻟﺗﻲ ﻗﺩﻣﺗﻬﺎ
ﻻﺣﻘﺎ ً ﺑﻼﻓﺎﺗﺳﻛﻲ ﻓﻲ ﺍﻟﻣﻘﺎﻁﻊ ﺍﻷﻭﻟﻰ ﻣﻥ ﺃﻋﻣﺎﻟﻬﺎ ﺍﻟﺭﺋﻳﺳﻳﺔ
ﺍﻟﻌﻘﻳﺩﺓ ﺍﻟﺳﺭﻳﺔ ،ﻭﺗ ﱠﻡ ﻟﻡ ﺷﻣﻠﻬﺎ ﻓﻲ ﻣﺟﻠﺩﻳﻥ ﺗﻡ ﺗﺣﺭﻳﺭﻫﻣﺎ ﻓﻲ
ﻟﻧﺩﻥ ﻋﺎﻡ 1890ﻭ ،1891ﺗﺣﺕ ﻋﻧﻭﺍﻥ ﻣﺣﺎﺿﺭﺍﺕ ﻣﺣﻔﻝ
ﺑﻼﻓﺎﺗﺳﻛﻲ ﺑﺎﻟﺟﻣﻌﻳﺔ ﺍﻟﺛﻳﻭﺻﻭﻓﻳﺔ.
ﺇﻥ ﻣﺭﺍﺟﻌﺗﻬﺎ ﺍﻟﺷﺧﺻﻳﺔ ﻭﺗﺻﺣﻳﺣﻬﺎ ﻟﻠﻧﺹ ﻣﻥ ﺍﻟﺳﺟﻼﺕ
ﺍﻟﻣﺩﻭﻧﺔ ﻟﻼﺟﺗﻣﺎﻋﺎﺕ ﻣﻊ ﻁﻼﺏ -ﻣﺣﻔﻝ ﺑﻼﻗﺎﺗﺳﻛﻲ -ﺟﻌﻠﻪ
ﻣﺻﺩﺭﺍ ً ﻗﻳﻣﺎ ً ﻟﻠﺗﺩﺭﻳﺱ ،ﻭﺍﻟﺗﻌﺩﻳﻝ ﻫﻭ ﻣﻥ ﻣﺅﻟﻔﺔ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻟﺳﺭﻳﺔ.
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ﺻﺩﺭ ﺃﻳﺿﺎً:
– 1ﻣﺣﺭﺍﺏ ﺍﻟﺛﻳﻭﺻﻭﻓﻳﺎ.
– 2ﺍﻟﺗﻘﻣﺹ ﻭﺍﻟﻌﻭﺩﺓ ﻟﻠﺣﻳﺎﺓ.
– 3ﺍﻟﻁﻭﻓﺎﻧﺎﺕ ﻭﺍﻟﺩﻭﺭﺍﺕ ﺍﻟﻛﻭﻧﻳﺔ.
– 4ﺃﺳﺭﺍﺭ ﻭﻅﻭﺍﻫﺭ.
– 5ﻋﻠﻭﻡ ﺍﻟﺭﻭﺡ – ﺍﻟﺟﺯء ﺍﻷﻭﻝ.
- 6ﻋﻠﻭﻡ ﺍﻟﺭﻭﺡ – ﺍﻟﺟﺯء ﺍﻟﺛﺎﻧﻲ.
- 7ﻋﻠﻭﻡ ﺍﻟﺭﻭﺡ – ﺍﻟﺟﺯء ﺍﻟﺛﺎﻟﺙ.
– 8ﺍﻟﺑﺎﻁﻧﻳﺔ ﺍﻟﺳﺭﺍﻧﻳﺔ ﻓﻲ ﺍﻹﺳﻼﻡ.
– 9ﻣﻘﺎﻻﺕ ﺛﻳﻭﺻﻭﻓﻳﺔ – ﺍﻟﺟﺯء ﺍﻷﻭﻝ.
- 10ﻣﻘﺎﻻﺕ ﺛﻳﻭﺻﻭﻓﻳﺔ – ﺍﻟﺟﺯء ﺍﻟﺛﺎﻧﻲ.
- 11ﻣﻘﺎﻻﺕ ﺛﻳﻭﺻﻭﻓﻳﺔ – ﺍﻟﺟﺯء ﺍﻟﺛﺎﻟﺙ.
- 12ﻣﻘﺎﻻﺕ ﺛﻳﻭﺻﻭﻓﻳﺔ – ﺍﻟﺟﺯء ﺍﻟﺭﺍﺑﻊ.
– 13ﺍﻟﺗﻁﻭﺭ ،ﺍﻷﺟﻧﺎﺱ ﺍﻟﺑﺷﺭﻳﺔ ﻭﺍﻟﺩﻭﺭﺍﺕ ﺍﻟﻛﻭﻧﻳﺔ )ﺗﺭﺟﻣﺔ(.
– 14ﺍﻟﺗﻘﻣﺹ ﻭﺍﻟﺫﺍﻛﺭﺓ )ﺗﺭﺟﻣﺔ(.
– 15ﺍﻟﻣﻬﺎﺗﻣﺎ ﻭﺍﻟﻣﺭﻳﺩﻳﻥ )ﺗﺭﺟﻣﺔ(.
– 16ﻣﺣﻳﻁ ﺍﻟﺛﻳﻭﺻﻭﻓﻳﺎ )ﺗﺭﺟﻣﺔ(.
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ﺑﺎﺭﻳﺱ 2019
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ﺗﻤﻬﻴﺪ
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ﻲ )ﺍﻧﻅﺭ ،ﻋﻠﻰ ﺳﺑﻳﻝ ﺍﻟﻣﺛﺎﻝ ،ﻣﺎﻧﺩﻭﻛﻳﺎ
ﻟﻣﺷﻛﻠﺔ ﺍﻟﻭﻋ ّ
ﺃﻭﺑﻳﻧﻳﺷﺎﺩ(.1
ﻭﺍﻟﺛﻳﻭﺻﻭﻓﻳﺎ ﻟﻡ ﺗﺗﻭﺍﻧﻰ ﻓﻲ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻳﻬﺎ ،ﻭﻟﻛﻥ ﺍﻟﺳﻳﺩﺓ ﻫﻳﻠﻳﻧﺎ
ﺑﻼﻓﺎﺗﺳﻛﻲ ﺗﺳﻌﻰ ﺇﻟﻰ ﺍﻟﺫﻫﺎﺏ ﺇﻟﻰ ﺃﺑﻌﺩ ﻣﻥ ﺫﻟﻙ ﻓﻲ ﺍﻟﺗﻔﺳﻳﺭﺍﺕ
ﺍﻟﺗﻲ ﺗﻘﺩﻣﻬﺎ ﻟﻠﺟﻣﻬﻭﺭ ﻓﻲ ﻋﺻﺭ ﺟﺩﻳﺩ.
ﺇﻧﻬﺎ ﺗﺷﻳﺭ ﺑﻭﺿﻭﺡ ﺇﻟﻰ ﺃﻥ ﺍﻹﻧﺳﺎﻧﻳﺔ ﺗﻧﺧﺭﻁ ﻓﻲ ﺣﺭﻛﺔ ﻫﺎﺋﻠﺔ ﻣﻥ
ﺍﻟﺗﻁﻭﺭ ﺳﺗﺟﻠﺑﻬﺎ ﺟﻣﺎﻋﻳﺎً ،ﻣﻥ ﻳﻘﻅﺔ ﻟﻳﻘﻅﺔ ،ﻟﻐﺎﻳﺔ ﺗﻭﺳﻳﻊ ﻣﺟﺎﻝ
ﻭﻋﻳﻬﺎ ﺇﻟﻰ ﺃﺑﻌﺎﺩ ﺍﻟﻛﻭﻥ ﺍﻟﻣﺭﺋﻳﺔ ﻭﻏﻳﺭ ﺍﻟﻣﺭﺋﻳﺔ.
ﻓﻲ ﺩﻳﻧﺎﻣﻳﻛﻳﺔ ﻫﺫﺍ ﺍﻟﺗﻁﻭﺭ ،ﻓﺈﻥ ﺍﻹﻳﻐﻭ ﺍﻟﻌﻣﻳﻘﺔ ﻟﻺﻧﺳﺎﻥ -ﺃﻱ
ﻲ ﺍﻟﻛﻭﻧﻲ ﺍﻟﺫﻱ ﻳﺣﻔﺯﻫﺎ -ﺗﺷﺎﺭﻙ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﺍﻟﺑﺅﺭﺓ ﺍﻟﻔﺭﺩﻳﺔ ﻟﻠﻭﻋ ّ
ﻣﻊ ﺟﻣﻳﻊ ﻗﻭﺍﻧﻳﻥ ﺍﻟﻁﺑﻳﻌﺔ.
ﻣﻥ ﺍﻟﺿﺭﻭﺭﻱ ﻣﻌﺭﻓﺔ ﺃﻥ ﺍﻷﺣﻼﻡ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺗﺭﺟﻣﺔ ﺷﻲء ﻣﻥ
ﻟﻐﺔ ﻫﺫﻩ ﺍﻹﻳﻐﻭ ﺍﻟﻌﻠﻳﺎ .ﻭﻣﻥ ﻫﻧﺎ ﺃﻫﻣﻳﺔ ﺩﺭﺍﺳﺗﻬﺎ ﺍﻟﻣﺗﺄﻧﻳﺔ .ﻭﻣﻥ
ﻫﻧﺎ ﺃﻳﺿﺎ ً ﺍﻷﻫﻣﻳﺔ ﺍﻟﻣﻠﺣﻭﻅﺔ ﺑﺎﻟﻧﺹ ﺍﻟﻣﻌﺭﻭﺽ ﻫﻧﺎ ،ﻭﺍﻟﺗﻲ
ﺗﻌﻣﻖ ﺑﻌﺽ ﺍﻟﺟﻭﺍﻧﺏ ﺍﻟﻣﺟﻬﻭﻟﺔ ﻛﺛﻳﺭﺍ ً ﻋﻥ ﺍﻟﺣﻠﻡ ،ﻭﺗﺻﺭ ﻋﻠﻰ
ﺇﻳﻘﺎﻅ ﺍﻟﻛﺎﺋﻥ ﻟﻠﺣﻳﺎﺓ ﺍﻟﺩﺍﺧﻠﻳﺔ.
ﻭﻳﻧﺑﻐﻲ ﺍﻟﺗﻧﻭﻳﻪ ﺃﻳﺿﺎ ً ﻋﻠﻰ ﺃﻥ ﺗﻌﺎﻟﻳﻡ ﺍﻟﺳﻳﺩﺓ ﺑﻼﻓﺎﺗﺳﻛﻲ ﻓﻲ ﻫﺫﺍ
ﺍﻟﻣﺟﺎﻝ ﺗﺳﺗﻧﺩ ﺇﻟﻰ ﺧﺑﺭﺓ ﺷﺧﺻﻳﺔ ﻣﺑﺎﺷﺭﺓ ،ﺗ ﱠﻡ ﺍﻛﺗﺳﺎﺑﻬﺎ ﺗﺣﺕ
ﺇﺷﺭﺍﻑ ﻣﻌﻠﻣﻳﻬﺎ ﺑﺎﻟﺫﺍﺕ -ﻭﻫﻲ ﻣﻌﺭﻓﺔ ﻣﺑﺎﺷﺭﺓ ﻭﻋﻣﻳﻘﺔ ﻭﻟﻳﺳﺕ
ﻧﺗﻳﺟﺔ ﻟﺗﺄﻣﻼﺕ ﻓﻛﺭﻳﺔ ﺃﻭ ﺍﺳﺗﻧﺗﺎﺟﺎﺕ ﻋﺷﻭﺍﺋﻳﺔ ﻣﺳﺗﻣﺩﺓ ﻣﻥ
ﺍﻟﻣﻼﺣﻅﺎﺕ ﺍﻟﺗﺟﺭﻳﺑﻳﺔ ﺍﻟﺳﻁﺣﻳﺔ -ﻭﻣﻥ ﻫﻧﺎ ﺟﺎءﺕ ﺿﻣﺎﻧﺔ
ﺳﻼﻣﺔ ﺍﻷﺟﻭﺑﺔ ﺍﻟﻣﻘﺩﻣﺔ ﻟﻣﺧﺗﻠﻑ ﺍﻟﻣﺷﺎﻛﻝ ﺍﻟﺗﻲ ﺗ ﱠﻡ ﺗﻧﺎﻭﻟﻬﺎ.
ﺑﺎﺭﻳﺱ1987 ،
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ﺍﻷﺣﻼﻡ ،ﻫﻞ ﻫﻲ ﻣﺠﺮﺩ ﺭﺅﻯ ﻋﺒﺜﻴﺔ؟
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ﻓﻲ ﺗﻌﻠﻳﻘﻪ ،ﻳﻘﻭﻝ ﺃﻥ ﻣﺛﻝ ﻫﺫﻩ ﺍﻟﺗﺟﺎﺭﺏ ﻻ ﻳﻣﻛﻥ ﺗﻔﺳﻳﺭﻫﺎ ﺇﻻ
ﻣﻥ ﺧﻼﻝ ﺍﻓﺗﺭﺍﺽ ﺑﺎﻟﺿﺭﻭﺭﺓ ﻭﺟﻭﺩ ﺟﺳﺩ ﻣﺯﺩﻭﺝ ﻓﻲ ﺍﻹﻧﺳﺎﻥ
ﻭﻳﻛﻭﻥ -ﻣﺭﺋﻲ ﻭﻏﻳﺭ ﻣﺭﺋﻲ -ﻭﺗﺅﻛﺩ ﺍﻟﺳﻳﺩﺓ ﺑﻼﻓﺎﺗﺳﻛﻲ ﻓﻲ
ﺍﻟﻭﻗﺕ ﻧﻔﺳﻪ ﻋﻠﻰ ﻋﺟﺯ ﺍﻟﻌﻠﻭﻡ ﺍﻟﻣﺎﺩﻳﺔ ﻓﻲ ﻭﻗﺗﻬﺎ ﻋﻥ ﺣﻝ
ﺍﻟﻣﺷﺎﻛﻝ ﺍﻷﺳﺎﺳﻳﺔ ﺍﻟﺗﻲ ﺗﻁﺭﺣﻬﺎ ﺃﺣﻼﻡ ﻣﻥ ﻫﺫﺍ ﺍﻟﻧﻭﻉ .ﺍﻷﻥ
ﻟﻧﻘﺭﺃ ﺭﺳﺎﻟﺔ ﺍﻟﺳﺎﺋﻝ ﻋﻥ ﺣﻠﻣﻪ.
ﺑﻌﺩ ﺗﻠﻘﻳﻪ ﺃﻭﺍﻣﺭ ﺑﺎﻻﻧﺗﻘﺎﻝ ﺇﻟﻰ ﻣﻭﻗﻊ ﻳﺑﻌﺩ ﺣﻭﺍﻟﻲ ﺧﻣﺳﺔ ﻋﺷﺭ
ﻛﻳﻠﻭﻣﺗﺭﺍ ً ﻋﻥ ﻛﺎﻧﺩﻱ ،ﻓﻲ ﺍﻟﺩﺍﺧﻝ ،ﺭﺗﺏ ﺑﺎﺑﻭ ﺟﻭﺟﻭﺕ ﺷﺎﻧﺩﺭ ﺗﺑﻌﺎ ً
ﻟﺫﻟﻙ ﻟﻳﻐﺎﺩﺭ ﻓﻲ ﺍﻟﻳﻭﻡ ﺍﻟﺗﺎﻟﻲ .ﺧﻼﻝ ﻫﺫﻩ ﺍﻟﻠﻳﻠﺔ ،ﺷﺎﻫﺩ ﺯﻭﺟﺗﻪ ﻓﻲ
ﺣﻠﻡ ﻭﻫﻲ ﻣﺻﺎﺑﺔ ﺑﺎﻟﻛﻭﻟﻳﺭﺍ ﻓﻲ ﺑﻳﺭﻫﺎﻣﺑﻭﺭ ،ﻭﻛﺎﻧﺕ ﺗﻌﺎﻧﻲ ﺑﺷﺩﺓ.
ﻛﺎﻥ ﺑﺎﺑﻭ ﻣﺿﻁﺭﺑﺎ ً ﻟﻠﻐﺎﻳﺔ ﺑﺳﺑﺏ ﺍﻟﺣﻠﻡ ،ﻭﻓﻲ ﺻﺑﺎﺡ ﺍﻟﻳﻭﻡ ﺍﻟﺗﺎﻟﻲ
ﺃﺧﺑﺭ ﻗﺻﺗﻪ ﺇﻟﻰ ﺻﺩﻳﻘﻪ ﺑﺎﺑﻭ ﺳﻭﺟﻲ ﻛﻭﻣﺎﺭ .ﻭﻟﻛﻥ ﺑﺎﻟﻧﻅﺭ ﺇﻟﻰ
ﺃﻥ ﺍﻟﻣﻭﺿﻭﻉ ﺑﺎﻋﺗﺑﺎﺭﻩ ﺣﻠ ًﻣﺎ ﻳﻔﺗﻘﺩ ﻟﻠﻣﻌﻧﻰ ،ﻓﻘﺩ ﻭﺍﺻﻝ ﻣﻬﻣﺗﻪ
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ﺑﻼﻓﺎﺗﺳﻛﻲ
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ﺩﻭﻥ ﺇﻋﻁﺎء ﺃﻱ ﺃﻫﻣﻳﺔ ﺛﺎﻧﻳﺔ ﻟﻪ.
ﺑﻌﺩ ﺍﻟﻐﺩﺍء ،ﺍﻧﺳﺣﺏ ﺑﺎﺑﻭ ﺟﻭﺟﻭﺕ ﺗﺷﺎﻧﺩﺭ ﻷﺧﺫ ﻗﺳﻁ ﻣﻥ ﺍﻟﺭﺍﺣﺔ
ﻗﺑﻝ ﺍﻻﻧﻁﻼﻕ .ﻓﻲ ﻧﻭﻣﻪ ،ﺷﺎﻫﺩ ﻧﻔﺱ ﺍﻟﺣﻠﻡ .ﻟﻘﺩ ﺭﺃﻯ ﺯﻭﺟﺗﻪ
ﺗﻌﺎﻧﻲ ﻣﻥ ﺍﻟﻣﺭﺽ ﺍﻟﻔﻅﻳﻊ ،ﻭﺷﻬﺩ ﻧﻔﺱ ﺍﻟﻣﺷﻬﺩ ﻭﺍﺳﺗﻳﻘﻅ
ﻣﺭﻋﻭﺑﺎً .ﻓﻲ ﻫﺫﻩ ﺍﻟﻣﺭﺓ ،ﺍﺳﺗﻭﻟﻰ ﻋﻠﻳﻪ ﺍﻟﻘﻠﻖ ،ﻧﻬﺽ ﻭﺃﺧﺑﺭ ﻫﺫﺍ
ﺍﻟﺣﻠﻡ ﺍﻟﺛﺎﻧﻲ ﺇﻟﻰ ﺑﺎﺑﻭ ﺳﻭﺭﺟﻲ ،ﺍﻟﺫﻱ ﻟﻡ ﻳﻛﻥ ﻳﻌﺭﻑ ﻣﺎﺫﺍ ﻳﻘﻭﻝ.
ﺛﻡ ﺗﻘﺭﺭ ﺃﻧﻪ ﺑﻣﺎ ﺃﻥ ﺑﺎﺑﻭ ﺟﻭﺟﻭﺕ ﺷﺎﻧﺩﺭ ﺳﻳﻧﺿﻡ ﺇﻟﻰ ﺍﻟﻣﻧﺻﺏ
ﺍﻟﻣﺧﺻﺹ ﻟﻪ ،ﻓﺈﻥ ﺻﺩﻳﻘﻪ ﺑﺎﺑﻭ ﺳﻭﺟﻲ ﻛﻭﻣﺎﺭ ﺳﻳﺭﺳﻝ ﻟﻪ ﺩﻭﻥ
ﺇﺑﻁﺎء ﺃﻱ ﺧﻁﺎﺏ ﺃﻭ ﺧﺑﺭ ﻗﺩ ﻳﺻﻝ ﺇﻟﻳﻪ ﻣﻥ ﺑﻳﺭﻫﺎﻣﺑﻭﺭ.
ﺑﻌﺩ ﺍﺗﺧﺎﺫ ﺍﻟﺗﺭﺗﻳﺑﺎﺕ ﺍﻟﺧﺎﺻﺔ ﻟﻬﺫﺍ ﺍﻟﻐﺭﺽ ،ﻏﺎﺩﺭ ﺑﺎﺑﻭ ﺟﻭﺟﻭﺕ
ﺷﻭﻧﺩﺭ.
ﺑﻌﺩ ﺳﺎﻋﺎﺕ ﻗﻠﻳﻠﺔ ﻣﻥ ﻣﻐﺎﺩﺭﺗﻪ ،ﻭﺻﻝ ﺭﺳﻭﻝ ﻣﻥ ﺑﻳﺭﻫﺎﻣﺑﻭﺭ
ﻳﺣﻣﻝ ﺭﺳﺎﻟﺔ ﻟﻪ .ﻭﻟﻛﻥ ﺻﺩﻳﻘﻪ ﺑﺎﺑﻭ ﺳﻭﺟﻲ ﻛﻭﻣﺎﺭ ،ﻣﺗﺫﻛﺭﺍ ً
ﺍﻟﺣﺎﻟﺔ ﺍﻟﺫﻫﻧﻳﺔ ﺍﻟﺳﻳﺋﺔ ﺍﻟﺗﻲ ﻏﺎﺩﺭ ﻓﻳﻬﺎ ﺑﺎﺑﻭ ﺟﻭﺟﻭﺕ ﺗﺷﺎﻧﺩﺭ
ﺗﺷﺎﺗﺭﺟﻲ ﻛﺎﻧﺩﻱ ،ﻭﻣﺗﺧﻭﻓﺎ ً ﻣﻥ ﺍﻷﺧﺑﺎﺭ ﺍﻟﺳﻳﺋﺔ ،ﻓﻘﺩ ﻗﺎﻡ ﺑﻔﺗﺢ
ﺍﻟﺭﺳﺎﻟﺔ ﻭﻭﺟﺩ ﺗﺄﻛﻳﺩﺍ ً ﻟﻬﺫﺍ ﺍﻟﺣﻠﻡ ﺍﻟﺫﻱ ﺗﻛﺭﺭ ﻣﺭﺗﻳﻥ.
ﻛﺎﻧﺕ ﺯﻭﺟﺔ ﺑﺎﺑﻭ ﺟﻭﺟﻭﺕ ﻣﺻﺎﺑﺔ ﺑﺎﻟﻛﻭﻟﻳﺭﺍ ﻓﻲ ﺑﻳﺭﻫﺎﻣﺑﻭﺭ ﻓﻲ
ﺍﻟﻠﻳﻠﺔ ﺍﻟﺗﻲ ﺣﻠﻡ ﻓﻳﻬﺎ ﺯﻭﺟﻬﺎ ﺑﻬﺎ ،ﻭﻛﺎﻧﺕ ﻻ ﺗﺯﺍﻝ ﺗﻌﺎﻧﻲ ﻣﻧﻪ ﻋﻧﺩ
ﺗﻠﻘﻲ ﻫﺫﻩ ﺍﻷﺧﺑﺎﺭ ،ﺍﻟﺗﻲ ﻧﻘﻠﻬﺎ ﻣﺭﺍﺳﻝ ﺧﺎﺹ .ﻭﻟﺫﻟﻙ ﻓﻘﺩ ﻋﺎﺩ
ﺑﺎﺑﻭ ﺟﻭﺟﻭﺕ ﻓﻭﺭﺍ ً ﺇﻟﻰ ﺑﻳﺭﻫﺎﻣﺑﻭﺭ ،ﺣﻳﺙ ﺗﻡ ﻋﻼﺝ ﺍﻟﻣﺭﻳﺿﺔ
ﺑﻔﺿﻝ ﺍﻟﺭﻋﺎﻳﺔ ﺍﻟﻔﻭﺭﻳﺔ.
ﻫﺫﺍ ﺍﻟﺧﺑﺭ ﺗ ﱠﻡ ﺭﻭﺍﻳﺗﻪ ﻟﻲ ﻓﻲ ﺑﻳﺭﻫﺎﻣﺑﻭﺭ ،ﻋﻧﺩ ﺍﻟﺳﻳﺩ ﺑﺎﺑﻭ ﻻﻝ
ﻛﻭﺭﻱ ﻣﻭﻛﺭﺟﻲ ﻭﺑﺣﺿﻭﺭﻩ ،ﻭﺑﻭﺟﻭﺩ ﺍﻟﺳﻳﺩﺍﻥ ﺑﺎﺑﻭ ﺟﻭﻛﻭﺩ
ﺷﻧﺩﺭ ﻭﺑﺎﺑﻭ ﺳﻭﺭﺟﻲ ﻛﻭﻣﺎﺭ ﺃﻧﻔﺳﻬﻡ ،ﺍﻟﺫﻳﻥ ﺟﺎءﻭﺍ ﻓﻲ ﺯﻳﺎﺭﺓ
ﻭﺩﻳﺔ.
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ﻭﺑﺎﻟﺗﺎﻟﻲ ،ﻓﺈﻥ ﻗﺻﺔ ﺍﻟﺣﻠﻡ ﻗﺩ ﺗ ﱠﻡ ﺍﻟﺗﺄﻛﺩ ﻣﻧﻬﺎ ﺑﺷﻬﺎﺩﺓ ﺍﻟﺷﺧﺹ
ﺍﻟﺫﻱ ﻛﺎﻥ ﻫﻧﺎﻙ ﻟﻳﺗﻡ ﺇﺑﻼﻏﻪ ﺑﻔﻡ ﺍﻟﺣﺎﻟﻡ ﻓﻲ ﻭﻗﺕ ﻟﻡ ﻳﻛﻥ ﺃﺣﺩ
ﻣﻧﻬﻡ ﻳﺗﺧﻳﻝ ﺃﻧﻪ ﺳﻳﺻﺑﺢ ﺣﻘﻳﻘﺔ.
ﻓﻲ ﺭﺃﻳﻲ ،ﻳﻣﻛﻥ ﺍﻋﺗﺑﺎﺭ ﺍﻟﺣﺎﺩﺙ ﺃﻋﻼﻩ ﻛﻣﺛﺎﻝ ﺟﻣﻳﻝ ﻋﻠﻰ ﻭﺟﻭﺩ
ﺭﻭﺡ ﻧﺟﻣﻳﺔ ﺗﻛﻭﻥ ﺩﺍﺋﻣﺎ ً ﻓﻲ ﺣﺎﻟﺔ ﻳﻘﻅﺔ ،ﻭﺗﺣﻭﺯ ﻋﻠﻰ ﻋﻘﻝ
ﻣﺳﺗﻘﻝ ﻋﻥ ﻋﻘﻠﻪ ﺍﻟﺑﺩﻧﻲ .ﻭﻣﻊ ﺫﻟﻙ ،ﺳﺄﻛﻭﻥ ﻣﺿﻁﺭﺍ ً ﻟﻠﻐﺎﻳﺔ ﺑﺄﻥ
ﻣﻧﻙ ﺇﺫﺍ ﻛﺎﻥ ﺑﺎﻹﻣﻛﺎﻥ ﺗﻘﺩﻳﻡ ﺗﻔﺳﻳﺭ ﻟﻬﺫﻩ ﺍﻟﻅﺎﻫﺭﺓ.
ﺃﻁﻠﺏ ِ
ﻣﻥ ﺍﻟﻣﺅﻛﺩ ﺃﻥ ﺑﺎﺑﻭ ﻻﻝ ﻛﻭﺭﻱ ﻣﻭﻛﺭﺟﻲ ،ﻭﻫﻭ ﺃﺣﺩ ﻣﺷﺗﺭﻛﻲ
ﻣﺟﻠﺔ ﺍﻟﺛﻳﻭﺻﻭﻓﻲ ،ﺳﻳﻛﻭﻥ ﻋﻠﻰ ﺩﺭﺍﻳﺔ ﺑﻬﺫﺍ ﺍﻟﻧﺹ ،ﻓﺈﺫﺍ ﺗﺫﻛﺭ
ﺍﻟﺗﻭﺍﺭﻳﺦ ﺍﻟﺩﻗﻳﻘﺔ ﺃﻭ ﻭﺟﺩ ﺇﻏﻔﺎﻻ ً ﺃﻭ ﻋﺩﻡ ﺩﻗﺔ ﻓﻲ ﺍﻟﻭﻗﺎﺋﻊ ﺍﻟﺗﻲ ﺗﻡ
ﺍﻹﺑﻼﻍ ﻋﻧﻬﺎ ،ﻓﺳﻳﻛﻭﻥ ﺍﻟﻣﻭﻗﻌﻭﻥ ﺃﺩﻧﺎﻩ ﻣﻠﺯﻣﻳﻥ ﺟﺩﺍ ً ﺑﺗﻘﺩﻳﻡ ﺃﻱ
ﺗﻔﺎﺻﻳﻝ ﺇﺿﺎﻓﻳﺔ ،ﺃﻭ ﺇﺫﺍ ﻟﺯﻡ ﺍﻷﻣﺭ ،ﺑﺗﺻﺣﻳﺢ -ﻣﻊ ﺍﻷﺧﺫ ﺑﺭﺃﻱ
ﺍﻷﻁﺭﺍﻑ ﺍﻟﻣﻌﻧﻳﺔ -ﺃﻱ ﺧﻁﺄ ﻛﺎﻥ ﻣﻥ ﺍﻟﻣﻣﻛﻥ ﺍﺭﺗﻛﺎﺑﻪ.
.ﺑﻘﺩﺭ ﻣﺎ ﺃﺗﺫﻛﺭ ،ﺣﺩﺛﺕ ﻫﺫﻩ ﺍﻷﺷﻳﺎء ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺎﻡ 1881 -
ﺍﻟﺗﻭﻗﻳﻊ :ﻧﺎﻓﻥ .ﻙ .ﺳﺎﺭﻣﺎﻥ ﺑﺎﻧﻳﺭﺟﻲ.3
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ﺍﻟﺣﻠﻡ ،ﻭﻋﻣﻭﻣﻳﺔ ﺍﻷﺣﻼﻡ ﻫﻲ ﻓﻲ ﺍﻟﻭﺍﻗﻊ ﻓﻘﻁ ﻓﻭﺍﺻﻝ ﻳﺧﻠﻘﻬﺎ
ﺍﻟﺧﻳﺎﻝ ﺍﻟﻐﺭﻳﺏ ﺍﻷﻫﻭﺍء.
ﺇﻥ ﺳﻳﺎﺳﺔ ﺍﻟﻌﻠﻡ ﺍﻟﻣﺎﺩﻱ ﺍﻟﻭﺍﻗﻌﻲ ﺗﺗﺟﺳﺩ ﻓﻲ ﺗﺟﺎﻫﻝ ﻣﺛﻝ ﻫﺫﻩ
ﺍﻻﺳﺗﺛﻧﺎءﺍﺕ ،ﺭﺑﻣﺎ ﺗﺣﺕ ﺫﺭﻳﻌﺔ ﺃﻥ ﺍﻻﺳﺗﺛﻧﺎء ﻳﺅﻛﺩ ﺍﻟﻘﺎﻋﺩﺓ ،ﺃﻭ
ﺑﺎﻷﺣﺭﻯ ،ﻛﻣﺎ ﻧﻌﺗﻘﺩ ﻧﺣﻥ ،ﻫﻭ ﻟﺗﻔﺎﺩﻱ ﺍﻟﻣﻬﻣﺔ ﺍﻟﻣﺣﺭﺟﺔ ﻟﺷﺭﺡ
ﻣﺛﻝ ﻫﺫﻩ ﺍﻻﺳﺗﺛﻧﺎءﺍﺕ.
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ﺍﻟﺟﺭ ﻭﻟﻛﻥ ﺍﻟﺑﺎﺩﺋﺔ ،ﻛﻣﺎ ﻫﻭ ﺍﻟﺣﺎﻝ ﻓﻲ "ﻧﻐﻣﺔ ﺷﻔﺎﻓﺔ " ﺃﻭ "
ﻧﻐﻣﺔ ﺣﺳﺎﺳﺔ " ﻓﻲ ﺍﻟﻣﻭﺳﻳﻘﻰ.
ﻓﻲ ﺍﻟﺣﻘﻳﻘﺔ ،ﻳﺗﺑﻳﻥ ﺃﻥ ﺍﻟﻣﺟﻣﻭﻋﺔ ﺍﻟﻣﺩﻣﺟﺔ ﻷﺻﻭﺍﺕ ﺍﻟﻁﺑﻳﻌﺔ
ﺗﻌﻁﻲ ﻋﻼﻣﺔ ﻣﻭﺳﻳﻘﻳﺔ ﻭﺍﺣﺩﺓ ﻣﺣﺩﺩﺓ ،ﻭﻫﻲ ﻋﻼﻣﺔ ﻣﻭﺳﻳﻘﻳﺔ
ﺗﻬﺗﺯ ﻣﻥ ﺍﻷﺑﺩﻳﺔ ﻭﺇﻟﻰ ﺍﻷﺑﺩ ،ﻭﻟﻬﺎ ﻭﺟﻭﺩ ﻓﻲ ﺣﺩ ﺫﺍﺗﻪ ﻻ ﻳﻣﻛﻥ
ﺇﻧﻛﺎﺭﻩ ،ﻭﻟﻛﻥ ﻟﻬﺎ ﻧﺑﺭﺓ ﻣﻠﺣﻭﻅﺔ ﻓﻘﻁ " ﻟﻸﺫﻥ ﺍﻟﻧﺎﻋﻣﺔ
ﻭﺍﻟﻣﺭﻫﻔﺔ " ، 6ﻭﺑﺎﻟﺗﺎﻟﻲ ﻳﻧﻅﺭ ﺍﻟﻣﺭﺍﻗﺏ ﺇﻟﻰ ﺍﻟﺗﻧﺎﻏﻡ ﺍﻟﻧﻬﺎﺋﻲ ﺃﻭ
ﺍﻟﺗﻧﺎﻓﺭ ﺑﻳﻥ ﺍﻟﻁﺑﻳﻌﺔ ﺍﻟﺧﺎﺭﺟﻳﺔ ﻟﻺﻧﺳﺎﻥ ﻋﻠﻰ ﺃﻧﻪ ﻳﻌﺗﻣﺩ ﻛﻠﻳﺎ ً ﻋﻠﻰ
ﻁﺑﻳﻌﺔ ﺍﻟﻣﻼﺣﻅﺔ ﺍﻟﻣﻘ ّ ِﻭﻳﺔ ﻣﻥ ﺍﻹﻧﺳﺎﻥ ﺍﻟﺩﺍﺧﻠﻲ ﺇﻟﻰ ﺍﻹﻧﺳﺎﻥ
ﺍﻟﺧﺎﺭﺟﻲ.
ﺇﻧﻬﺎ ﺍﻹﻳﻐﻭ ﺃﻭ ﺍﻟﺫﺍﺕ ﺍﻟﺭﻭﺣﻳﺔ ﺍﻟﺗﻲ ﺗﻌﻣﻝ ﻛﻘﺎﻋﺩﺓ ﺃﺳﺎﺳﻳﺔ ﻭﺗﺣﺩﺩ
ﺑﺎﻟﺗﺎﻟﻲ ﻧﻐﻣﺔ ﺣﻳﺎﺓ ﺍﻹﻧﺳﺎﻥ ﺑﺄﻛﻣﻠﻬﺎ -ﻭﻫﻲ ﺍﻷﻛﺛﺭ ﻧﺯﻭﺓ ،ﻭﺃﻛﺛﺭﻫﺎ
ﻏﻣﻭﺿﺎ ً ﻭﺗﻐﻳﺭﺍ ً ﻣﻥ ﺟﻣﻳﻊ ﺍﻷﺩﻭﺍﺕ ﺍﻟﺛﺎﻧﻳﺔ ،ﻭﺍﻟﺗﻲ ﺗﺣﺗﺎﺝ ﺩﺍﺋﻣﺎ ً
ﻭﺑﺎﺳﺗﻣﺭﺍﺭ ﺃﻛﺛﺭ ﻣﻥ ﺃﻱ ﺷﻲء ﺁﺧﺭ ،ﺇﻟﻰ ﺃﻥ ﻳﺗﻭﺍﻓﻖ ﻣﻌﻬﺎ.
ﺇﻧﻪ ﺻﻭﺗﻬﺎ ﻭﺣﺩﻩ ،ﺍﻟﺫﻱ ،ﺷﺄﻧﻪ ﺷﺄﻥ ﺍﻟﺑﺎﺳﻁ ﺍﻟﻔﺭﻋﻲ ﻟﻸﺭﻏﻥ
ﻳﺩﻋﻡ ﺍﻟﻠﺣﻥ ﻓﻲ ﻛﻝ ﻭﺟﻭﺩﻩ ،ﺳﻭﺍء ﺃﻛﺎﻧﺕ ﻟﻬﺟﺎﺗﻪ ﻧﺎﻋﻣﺔ ﺃﻭ
ﺧﺷﻧﺔ ،ﻣﺗﻧﺎﻏﻣﺔ ﺃﻭ ﻣﺗﻭﺣﺷﺔ ،ﻣﺗﻧﺎﺳﻘﺔ ﺃﻭ ﻣﺷﻭﺷﺔ ﺍﻟﻧﻐﻣﺎﺕ.
ﻟﻬﺫﺍ ﺍﻟﺳﺑﺏ ﻧﻘﻭﻝ ﺇﻥ ﺍﻹﻧﺳﺎﻥ ﻟﺩﻳﻪ ،ﺑﺎﻹﺿﺎﻓﺔ ﺇﻟﻰ ﺍﻟﺩﻣﺎﻍ ﺍﻟﻣﺎﺩﻱ
ﺩﻣﺎﻏﺎ ً ﺭﻭﺣﻳﺎً .ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻭﻝ ﻳﻌﺗﻣﺩ ﻛﻠﻳﺎ ً ﻋﻠﻰ ﺗﻁﻭﺭﻩ ﺍﻟﺫﺍﺗﻲ
ﻭﻋﻠﻰ ﺑﻧﻳﺗﻪ ﺍﻟﻣﺎﺩﻳﺔ ﻟﺗﻌﻳﻳﻥ ﺩﺭﺟﺔ ﻗﺎﺑﻠﻳﺔ ﺍﻻﺳﺗﻘﺑﺎﻝ ﻟﺩﻳﻪ ﻓﻬﻭ
ﺃﻳﺿﺎ ً ﻳﺗﺑﻊ ﺍﻟﺛﺎﻧﻲ ﻛﻠﻳﺎً ،ﺣﻳﺙ ﺃﻧﻪ ﻓﻘﻁ ﺍﻹﻳﻐﻭ ﺍﻟﺭﻭﺣﻳﺔ )ﻭﻓﻘًﺎ ً ﻟﻣﺎ
6 ﻭﻓﻘﺎ ً ﻟﻸﺧﺻﺎﺋﻳﻳﻥ ،ﻫﺫﻩ ﺍﻟﻧﻐﻣﺔ ﻫﻲ -ﻓﺎ -ﺍﻟﻣﻌﺗﺎﺩﺓ ﻟﻠﺑﻳﺎﻧﻭ )ﻣﺩﻳﺭﺓ ﻣﺟﻠﺔ
ﺍﻟﺛﻳﻭﺻﻭﻓﻲ(.
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ﺇﺫﺍ ﻛﺎﻧﺕ ﺗﻣﻳﻝ ﺇﻟﻰ ﺍﻟﻣﺑﺩﺃﻳﻥ ﺍﻟﻌﻠﻭﻳﻳﻥ 7ﺃﻭ ﻧﺣﻭ ﻏﻼﻓﻬﺎ ﺍﻟﻣﺎﺩﻱ(
ﺗﻛﻭﻥ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﻁﺑﺎﻋﺔ ،ﺑﻁﺭﻳﻘﺔ ﺃﻛﺛﺭ ﺃﻭ ﺃﻗﻝ ﻗﻭﺓ ﻋﻠﻰ ﺍﻟﺩﻣﺎﻍ
ﺍﻟﺧﺎﺭﺟﻲ ،ﺍﻧﻁﺑﺎﻋﺎﺕ ﻛﻝ ﺍﻷﺷﻳﺎء ﺍﻟﺭﻭﺣﻳﺔ ﺍﻟﺑﺣﺗﺔ ﺃﻭ ﺍﻷﺷﻳﺎء
ﻏﻳﺭ ﺍﻟﻣﻠﻣﻭﺳﺔ.
ﺇﺫﺍً ،ﻓﺈﻥ ﻧﻘﻝ ﺻﻭﺭﺓ ﺍﻟﻣﺷﺎﻫﺩ ﺍﻟﺗﻲ ﻳﺩﺭﻛﻬﺎ ﺩﻣﺎﻏﻪ ﺷﺑﻪ ﺍﻟﺭﻭﺣﻲ
ﻭﺍﻟﻌﺑﺎﺭﺍﺕ ﺍﻟﺗﻲ ﻳﺳﻣﻌﻬﺎ ﺃﻭ ﻣﺎ ﻳﺷﻌﺭ ﺑﻬﺎ ﻟﻐﺎﻳﺔ ﻋﻘﻝ ﺍﻹﻧﺳﺎﻥ
ﺍﻟﺧﺎﺭﺟﻲ ﺍﻟﻧﺎﺋﻡ ،ﺗﻌﺗﻣﺩ ﻋﻠﻰ ﺍﻻﻧﻁﺑﺎﻋﺎﺕ ﺍﻟﺫﻫﻧﻳﺔ ﺍﻟﺣﺎﺩﺓ ﺍﻟﺗﻲ ﺗﻣﺭ
ﺑﺎﻹﻳﻐﻭ ﺍﻟﺩﺍﺧﻠﻳﺔ ،ﻭﻋﻠﻰ ﺩﺭﺟﺔ ﺭﻭﺣﺎﻧﻳﺔ ﻗﺩﺭﺍﺗﻬﺎ.
ﻓﻛﻠﻣﺎ ﻛﺎﻧﺕ ﺭﻭﺣﺎﻧﻳﺔ ﻗﺩﺭﺍﺕ ﺍﻹﻧﺳﺎﻥ ﺍﻟﺑﺎﻁﻧﻲ ﺃﻗﻭﻯ ،ﻛﻠﻣﺎ ﻛﺎﻥ
ﻣﻥ ﺍﻷﺳﻬﻝ ﻟﻺﻳﻐﻭ ﺇﻳﻘﺎﻅ ﺍﻟﺩﻣﺎﻍ ﺍﻟﻧﺻﻔﻲ ﺍﻟﻐﺎﻓﻲ ،ﻭﺗﺣﻔﻳﺯ ﺍﻟﻌﻘﺩ
ﺍﻟﺣﺳﻳﺔ ﻭﺍﻟﻣﺧﻳﺦ ﻭﻁﺑﺎﻋﺔ ﻭﻧﻘﻝ ﻋﻠﻰ ﺍﻹﻧﺳﺎﻥ ﺍﻟﺧﺎﺭﺟﻲ ﺍﻟﺻﻭﺭﺓ
ﺍﻟﺣﻳﺔ ﻟﻠﻣﻭﺿﻭﻉ ﻭﻫﻭ ﺩﺍﺋﻣﺎ ً ﻏﻳﺭ ﻧﺷﻁ ﺗﻣﺎﻣﺎ ً ﻋﻧﺩ ﺍﻟﺭﺍﺣﺔ ﺃﺛﻧﺎء
ﺍﻟﻧﻭﻡ ﺍﻟﻌﻣﻳﻖ ﻟﻠﻔﺭﺩ.
ﻋﻧﺩ ﺍﻹﻧﺳﺎﻥ ﺍﻟﺣﻭﺍﺳﻲ ﻭﻏﻳﺭ ﺍﻟﺭﻭﺣﺎﻧﻲ ﻋﻠﻰ ﺍﻹﻁﻼﻕ ﻭﺍﻟﺫﻱ
ﺗﻛﻭﻥ ﻟﺩﻳﻪ ﻧﻣﻁ ﺍﻟﺣﻳﺎﺓ ﻭﺍﻻﺗﺟﺎﻫﺎﺕ ﻭﺍﻟﻣﺷﺎﻋﺭ ﺍﻟﺣﻳﻭﺍﻧﻳﺔ ﻗﺩ
ﻗُﻁﻌﺕ ﻛﻠﻳﺎ ً ﻋﻥ "ﺍﻟﻧﻔﺱ ﺍﻟﺭﻭﺣﻳﺔ" ﺍﻟﻌﻠﻳﺎ -ﻣﺑﺩﺋﻪ ﺍﻟﺧﺎﻣﺱ ﺃﻭ
ﺍﻹﻳﻐﻭ ﺍﻟﻧﺟﻣﻳﺔ ﺍﻟﺣﻳﻭﺍﻧﻳﺔ ،ﻭﻛﺫﻟﻙ ﻋﻧﺩ ﺍﻹﻧﺳﺎﻥ ﺍﻟﺫﻱ ﺗﺳﺑﺏ
ﻋﻣﻠﻪ ﺍﻟﺑﺩﻧﻲ ﺍﻟﺷﺎﻕ ﺍﺳﺗﻧﻔﺎﺩ ﻟﻠﺟﺳﻡ ﺍﻟﻣﺎﺩﻱ ﻟﺩﺭﺟﺔ ﺃﻥ ﺍﻟﻔﺭﺩ
ﺃﺻﺑﺢ ﻏﻳﺭ ﺣﺳﺎﺱ ﺑﺷﻛﻝ ﻣﺅﻗﺕ ﻟﺻﻭﺕ ﻭﻻﺗﺻﺎﻝ ﺭﻭﺣﻪ
ﺍﻟﻧﺟﻣﻳﺔ -ﻓﺈﻥ ﺍﻟﺩﻣﺎﻍ ،ﻓﻲ ﻛﻝ ﻫﺫﻩ ﺍﻟﺣﺎﻻﺕ ،ﻻ ﻳﺯﺍﻝ ﻓﻲ ﺣﺎﻟﺔ
7 ﻭﻫﺫﺍ ﻳﻌﻧﻲ ﺍﻟﻣﺑﺩﺃ ﺍﻟﺳﺎﺩﺱ )ﺃﻭ ﺍﻟﻧﻔﺱ ﺍﻟﺭﻭﺣﻳﺔ( ﻭﺍﻟﺳﺎﺑﻊ )ﻣﺑﺩﺃﻫﺎ
ﻲ (.
ﺍﻟﺭﻭﺣﻲ ﺍﻟﺑﺣﺕ" ،ﺍﻟﺭﻭﺡ" ﺃﻭ ﺑﺎﺭﺍﺑﺭﺍﻫﻡ ،ﺍﻧﺑﺛﺎﻕ ﻣﻥ ﺍﻟﻣﻁﻠﻖ ﺍﻟﻼﻭﺍﻋ ّ
ﺍﻧﻅﺭ "ﺷﺫﺭﺍﺕ ﻣﻥ ﺍﻟﺣﻘﻳﻘﺔ ﺍﻟﺧﻔﻳﺔ " )ﻣﺟﻠﺔ ﺍﻟﺛﻳﻭﺻﻭﻓﻲ ،3ﺭﻗﻡ،1 .
ﺍﻭﻛﺗﻭﺑﺭ.(1881
17
ﻣﻥ ﻓﻘﺭ ﺍﻟﺩﻡ ﺍﻟﺩﻣﺎﻏﻲ ﺍﻟﻛﺎﻣﻝ ﺃﻭ ﺍﻟﺧﻣﻭﻝ ﺍﻟﺗﺎﻡ ﺃﺛﻧﺎء ﺍﻟﻧﻭﻡ.
ﻋﻧﺩ ﺃﻣﺛﺎﻝ ﻫﺅﻻء ﺍﻟﻧﺎﺱ ،ﻓﺈﻧﻪ ﻧﺎﺩﺭﺍ ً ﻣﺎ ﻳﻛﻭﻥ ﻟﺩﻳﻬﻡ )ﺃﻭ ﻻ
ﻳﻛﻭﻥ ﻟﺩﻳﻬﻡ ﻋﻠﻰ ﺍﻹﻁﻼﻕ ( ﺣﻠﻡ ﻣﻬﻣﺎ ﻛﺎﻥ ﺑﺳﻳﻁ ،ﻧﺎﻫﻳﻙ ﻋﻥ
ﺍﻟﺭﺅﻯ ﺍﻟﺗﻲ ﺗﺗﺣﻘﻖ.
ﻋﻧﺩ ﺍﻷﻭﻝ ،ﻭﻣﻊ ﺍﻗﺗﺭﺍﺏ ﺍﻟﻭﻗﺕ ﻣﻥ ﺍﻻﺳﺗﻳﻘﺎﻅ ﻭﻋﻧﺩﻣﺎ ﻳﺻﺑﺢ
ﺍﻟﻧﻭﻡ ﺃﺧﻑ ،ﻓﺈﻥ ﺍﻟﺗﻐﻳﺭﺍﺕ ﺍﻟﻌﻘﻠﻳﺔ ﺍﻟﺗﻲ ﺑﺩﺃﺕ ﺗﺣﺩﺙ ،ﻳﻣﻛﻧﻬﺎ
ﺃﻥ ﺗﺷﻛﻝ ﺃﺣﻼﻡ ﻻ ﻳﻠﻌﺏ ﻓﻳﻬﺎ ﺍﻟﺫﻛﺎء ﺃﻱ ﺩﻭﺭ ،ﺣﻳﺙ ﺃﻥ ﺩﻣﺎﻏﻪ
ﺷﺑﻪ ﺍﻟﻣﺳﺗﻳﻘﻅ ﻳﻭﺣﻲ ﻟﻪ ﻓﻘﻁ ﺑﺻﻭﺭ ﻻ ﺗﻌﺩﻭ ﻛﻭﻧﻬﺎ ﻧﺳﺧﺎ ً ﻣﺑﻬﻣﺔ
ﻭﻏﺭﻳﺑﺔ ﺗﺷﺎﺑﻪ ﻋﺎﺩﺍﺗﻪ ﺍﻟﻣﺟﻧﻭﻧﺔ ﻓﻲ ﺍﻟﺣﻳﺎﺓ ،ﺑﻳﻧﻣﺎ ﻋﻧﺩ ﺍﻟﺛﺎﻧﻲ
ﻭﻣﺎ ﻟﻡ ﻳﻛﻥ ﻣﺷﻐﻭﻻ ً ﺑﻘﻭﺓ ﺑﺑﻌﺽ ﺍﻟﺗﻔﻛﻳﺭ ﺍﻻﺳﺗﺛﻧﺎﺋﻲ ،ﻓﺈﻥ
ﻏﺭﻳﺯﺗﻪ ﺍﻟﺩﺍﺋﻣﺔ ﺑﺎﻟﻌﺎﺩﺍﺕ ﺍﻟﻧﺷﻁﺔ ﻻ ﺗﺳﻣﺢ ﻟﻪ ﻋﻣﻭﻣﺎ ً ﺑﺎﻟﺑﻘﺎء ﻓﻲ
ﻲ ﺑﺎﻟﻌﻭﺩﺓ ،ﻓﻳﺭﻯ ﺣﺎﻟﺔ ﻧﺻﻑ ﺍﻟﻧﻭﻡ ﻫﺫﻩ )ﺣﻳﺙ ﻳﺑﺩﺃ ﻭﻗﺗﻬﺎ ﺍﻟﻭﻋ ّ
ﻟﻠﻭﻋﻲ ﺍﻟﻛﺎﻣﻝ
ً ﺃﺣﻼﻣﺎ ً ﻣﻥ ﺃﻧﻭﺍﻉ ﻣﺧﺗﻠﻔﺔ( ﻭﻟﻛﻧﻪ ﻳﺟﻌﻠﻬﺎ ﺗﻅﻬﺭ
ﻟﻠﻳﻘﻅﺔ ﻋﻠﻰ ﺍﻟﻔﻭﺭ ﻭﺑﺩﻭﻥ ﺃﻱ ﺍﻧﺗﻘﺎﻝ.
ﻣﻥ ﻧﺎﺣﻳﺔ ﺛﺎﻧﻳﺔ ،ﻛﻠﻣﺎ ﻛﺎﻥ ﺍﻹﻧﺳﺎﻥ ﺃﻛﺛﺭ ﺭﻭﺣﺎﻧﻳﺔ ،ﻛﻠﻣﺎ ﺍﺯﺩﺍﺩ
ﻧﺷﺎﻁ ﻗﺩﺭﺓ ﺍﻟﺗﺧﻳﻝ ،ﻭﺯﺍﺩﺕ ﺍﺣﺗﻣﺎﻟﻳﺔ ﺗﻠﻘﻳﻪ ،ﻓﻲ ﺷﻛﻝ ﺭﺅﻯ
ﺍﻻﻧﻁﺑﺎﻋﺎﺕ ﺍﻟﺻﺣﻳﺣﺔ ﺍﻟﺗﻲ ﺗﻧﺗﻘﻝ ﺇﻟﻳﻪ ﻣﻥ ﻗﺑﻝ ﺍﻹﻳﻐﻭ ﺍﻟﺗﻲ ﺗﺭﻯ
ﻛﻝ ﺷﻲء ﻭﺗﻅﻝ ﺩﺍﺋﻣﺎ ً ﻣﺳﺗﻳﻘﻅﺔ .ﺇﻥ ﺍﻟﺣﻭﺍﺱ ﺍﻟﺭﻭﺣﻳﺔ ﻟﻸﺧﻳﺭﺓ
ﺍﻟﺗﻲ ﻻ ﻳﻌﻳﻘﻬﺎ ﺗﺩﺧﻝ ﺍﻟﺣﻭﺍﺱ ﺍﻟﺟﺳﺩﻳﺔ ،ﺗﺭﺗﺑﻁ ﺍﺭﺗﺑﺎﻁﺎ ً ﺣﻣﻳﻣﺎ ً
ﻭﻣﺑﺎﺷﺭﺍ ً ﺑﺄﺳﻣﻰ ﻣﺑﺎﺩﺋﻬﺎ ﺍﻟﺭﻭﺣﻳﺔ .ﻭﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻣﻥ ﺃﻧﻬﺎ ﻓﻲ
ﻲ ﻣﻥ ﺍﻟﻣﻁﻠﻖ )ﻭﺍﻟﺫﻱ ﻫﻭ ﻧﻔﺳﻪ ﺍﻷﺳﺎﺱ ﻫﻲ ﺗﻘﺭﻳﺑﺎ ً ﺟﺯء ﻻﻭﺍﻋ ّ
ﻻﻭﺍﻋﻲ ﻷﻧﻪ ﻏﻳﺭ ﻣﺎﺩﻱ( ﺇﻻ ﺃﻧﻪ ﻳﻭﺟﺩ ﻓﻲ ﻫﺫﺍ ﺍﻟﻣﺑﺩﺃ ﻧﻔﺳﻪً
ﻗﺩﺭﺍﺕ ﻛﺎﻣﻧﺔ ﻣﺗﺄﺻﻠﺔ ﻓﻲ ﺍﻟﻣﻌﺭﻓﺔ ﻭﻛﻠﻳﺔ ﺍﻟﺣﺿﻭﺭ ﻭﻛﻠﻳﺔ ﺍﻟﻘﺩﺭﺓ.
ﻟﻬﺫﺍ ﺍﻟﺳﺑﺏ ،ﻭﺑﻣﺟﺭﺩ ﺃﻥ ﻳﺣﺗﻙ ﺟﻭﻫﺭﻫﺎ ﺍﻟﻧﻘﻲ ﻣﻊ ﺍﻟﻣﺎﺩﺓ
ﺍﻟﺻﺎﻓﻳﺔ ،ﻭﺍﻟﻣﺗﺳﺎﻣﻳﺔ )ﺑﺎﻟﻧﺳﺑﺔ ﻟﻧﺎ( ﻭﺍﻟﺗﻲ ﻻ ﻭﺯﻥ ﻟﻬﺎ ،ﻳﺗﻡ ﻧﻘﻝ
ﻫﺫﻩ ﺍﻟﺻﻔﺎﺕ ،ﺇﻟﻰ ﺣﺩ ﻣﺎ ،ﺇﻟﻰ ﺍﻹﻳﻐﻭ ﺍﻟﻧﺟﻣﻳﺔ ﺍﻟﻧﻘﻳﺔ ﺑﻧﻔﺱ
18
ﺍﻟﻘﺩﺭ .ﻭﻫﺫﺍ ﻫﻭ ﺍﻟﺳﺑﺏ ﻓﻲ ﺃﻥ ﺍﻷﺷﺧﺎﺹ ﺍﻟﺭﻭﺣﻳﻳﻥ ﻟﻠﻐﺎﻳﺔ ﻳﻣﻛﻥ
ﺃﻥ ﻳﻛﻭﻥ ﻟﺩﻳﻬﻡ ﺭﺅﻯ ﻭﺃﺣﻼﻡ ﻋﺎﻟﻳﺔ ﺃﺛﻧﺎء ﻧﻭﻣﻬﻡ ﻭﺣﺗﻰ ﺃﺛﻧﺎء
ﺳﺎﻋﺎﺕ ﺍﻟﻳﻘﻅﺔ .ﻫﺅﻻء ﻫﻡ ﺍﻟﺣﺳﺎﺳﻭﻥ ﻭﺍﻟﺭﺍﺋﻳﻭﻥ ﺑﺎﻟﻭﻻﺩﺓ ﺍﻟﺫﻳﻥ
ﻳُﻁﻠﻖ ﻋﻠﻳﻬﻡ ﺍﻟﻳﻭﻡ ﻣﺻﻁﻠﺢ "ﻭﺳﻁﺎء ﺭﻭﺣﻳﻳﻥ "ﻷﻧﻪ ﻻ ﻳﻭﺟﺩ
ﺗﻣﻳﻳﺯ ﺑﻳﻥ ﺍﻟﺭﺍﺋﻲ ﺍﻟﺗﺟﺭﻳﺩﻱ ﻭﺑﻳﻥ ﺷﺧﺹ ﻟﺩﻳﻪ ﺍﻟﻘﺩﺭﺓ ﻋﻠﻰ
ﺍﻟﺳﻳﻁﺭﺓ ﻋﻠﻰ ﺷﺧﺹ ﺁﺧﺭ ﺗﺣﺕ ﺗﺄﺛﻳﺭ ﺍﻟﺗﻧﻭﻳﻡ ﺍﻟﻣﻐﻧﺎﻁﻳﺳﻲ ،ﺃﻭ
ﺣﺗﻰ ﺑﻳﻥ ﻧﻁﺎﺱ ﺣﻛﻳﻡ ﺍﻟﺫﻱ ﻫﻭ ﻛﺎﺋﻥ ﻗﺩ ﺃﺻﺑﺢ ﻣﺳﺗﻘﻼً ﻋﻥ
ﺧﺻﻭﺻﻳﺎﺗﻪ ﺍﻟﻔﺳﻳﻭﻟﻭﺟﻳﺔ ﻭﺍﻟﺫﻱ ﻗﺩ ﺃﺧﺿﻊ ﺑﺎﻟﻛﺎﻣﻝ ﺍﻹﻧﺳﺎﻥ
ﺍﻟﺧﺎﺭﺟﻲ ﻟﻺﻧﺳﺎﻥ ﺍﻟﺩﺍﺧﻠﻲ".
ﺃﻭﻟﺋﻙ ﺍﻟﺫﻳﻥ ﻫﻡ ﺃﻗﻝ ﻣﻭﻫﺑﺔ ﺭﻭﺣﻳﺎ ً ﻟﺩﻳﻬﻡ ﺃﻳﺿﺎ ً ﻣﺛﻝ ﻫﺫﻩ ﺍﻷﺣﻼﻡ
ﻭﻟﻛﻥ ﻓﻲ ﻓﺗﺭﺍﺕ ﻣﺗﺑﺎﻋﺩﺓ ﻭﻧﺎﺩﺭﺓ .ﻭﺗﻌﺗﻣﺩ ﺩﻗﺔ ﻫﺫﻩ ﺍﻷﺣﻼﻡ
ﺑﺎﻟﻧﺳﺑﺔ ﻟﻬﺅﻻء ﺍﻷﺷﺧﺎﺹ ﻋﻠﻰ ﺷﺩﺓ ﺍﻟﺷﻌﻭﺭ ﺍﻟﺫﻱ ﻳﺷﻌﺭﻭﻥ ﺑﻪ
ﺩﺭﻙ.
ﺗﺟﺎﻩ ﺍﻟﺟﺳﻡ ﺍﻟ ُﻣ َ
ﻟﻭ ﺗ ﱠﻡ ﺩﺭﺍﺳﺔ ﺣﺎﻟﺔ ﺑﺎﺑﻭ ﺟﺎﻏﻭﺕ ﺷﺎﻧﺩﺭ ﺑﻁﺭﻳﻘﺔ ﺃﻛﺛﺭ ﺟﺩﻳﺔً
ﻭﻋﻣﻘﺎً ،ﻟﻌﻠﻣﻧﺎ ﺃﻧﻪ ،ﻟﺳﺑﺏ ﻣﺎ ﺃﻭ ﻷﺳﺑﺎﺏ ﺃﻛﺛﺭ ،ﻛﺎﻥ ﻋﻧﺩﻩ ﺃﻭ ﻛﺎﻥ
ﻟﺩﻯ ﺯﻭﺟﺗﻪ ﺍﺭﺗﺑﺎﻁ ﻗﻭﻱ ﺟﺩﺍ ً ﻣﻊ ﺯﻭﺟﻬﺎ ،ﺃﻭ ﺃﻥ ﻣﺳﺄﻟﺔ ﺍﻟﺣﻳﺎﺓ
ﺃﻭ ﺍﻟﻣﻭﺕ ﺑﺎﻟﻧﺳﺑﺔ ﻟﻠﺯﻭﺟﺔ ﻛﺎﻥ ﻟﻬﺎ ﺃﻫﻣﻳﺔ ﻗﺻﻭﻯ ﻷﺣﺩﻫﻡ ﺃﻭ
ﻟﻼﺛﻧﺎﻥ.
ﺍﻟﺭﻭﺡ ﺗﺭﺳﻝ ﺭﺳﺎﻟﺔ ﺇﻟﻰ ﺭﻭﺡ ﺛﺎﻧﻳﺔ ،ﻫﻭ ﻗﻭﻝ ﻣﺄﺛﻭﺭ .ﻭﻣﻥ ﻫﻧﺎ
ﺍﻟﺗﺣﺫﻳﺭﺍﺕ ﺍﻟﻣﺳﺑﻘﺔ ﻭﺍﻷﺣﻼﻡ ﻭﺍﻟﺭﺅﻯ .ﻋﻠﻰ ﺃﻱ ﺣﺎﻝ ،ﻭﻋﻠﻰ
ﺍﻷﻗﻝ ﻓﻲ ﻫﺫﺍ ﺍﻟﺣﻠﻡ ،ﻟﻡ ﺗﻛﻥ ﻫﻧﺎﻙ ﺃﺭﻭﺍﺡ "ﻏﻳﺭ ﻣﺗﺟﺳﺩﺓ" ﻗﺩ
ﺗﺩﺧﻠﺕ ﻓﻲ ﻫﺫﺍ ﺍﻟﻌﻣﻝ ،ﻓﻘﺩ ﻛﺎﻥ ﺍﻟﺗﺣﺫﻳﺭ ﻳﺭﺟﻊ ﻓﻘﻁ ﺇﻟﻰ ﻭﺍﺣﺩﺓ
ﻣﻥ ﺍﻹﻳﻐﻭﻳﺎﺕ ﺍﻟﺣﻳﺔ ﻭﺍﻟﻣﺗﺟﺳﺩﺓ -ﺃﻭ ﻟﺗﺩﺧﻝ ﺍﻻﺛﻧﺗﺎﻥ ﺑﻧﻔﺱ
ﺍﻟﻭﻗﺕ.
ﻭﻫﻛﺫﺍ ،ﻓﻲ ﻫﺫﻩ ﺍﻟﻣﺳﺄﻟﺔ ﻣﻥ ﺍﻷﺣﻼﻡ ﺍﻟﺗﻲ ﺗﺗﺣﻘﻖ ﻻﺣﻘﺎً ،ﻛﻣﺎ ﻫﻭ
ﺍﻟﺣﺎﻝ ﻓﻲ ﺍﻟﻌﺩﻳﺩ ﻣﻥ ﺍﻷﻣﻭﺭ ﺍﻷﺧﺭﻯ ،ﻳﻭﺍﺟﻪ ﺍﻟﻌﻠﻡ ﻣﺷﻛﻠﺔ ﻏﻳﺭ
19
ﻣﺣﻠﻭﻟﺔ ،ﻭﺍﻟﺗﻲ ﻳﺭﺟﻊ ﻁﺎﺑﻌﻬﺎ ﻏﻳﺭ ﺍﻟﻘﺎﺑﻝ ﻟﻠﺣﻝ ﺇﻟﻰ ﻋﻧﺎﺩﻩ
ﺍﻟﻣﺎﺩﻱ ﻭﻧﻬﺟﻪ ﺍﻟﺭﻭﺗﻳﻧﻲ ﺍﻟﺫﻱ ﻻ ﻳﺣﻳﺩ ﻋﻧﻪ ﻣﻧﺫ ﻋﺩﺓ ﻗﺭﻭﻥ.
21
ﺗﻌﺎﻟﻴﻢ ﻋﺎﻣﺔ
ﺑﻌﺩ ﺍﻟﻣﻭﺕ .ﻓﻲ ﺑﻘﻳﺔ ﺍﻟﻧﺹ ﺑﻼﻓﺎﺗﺳﻛﻲ ﺗﻌﻁﻲ ﺍﻟﻌﺩﻳﺩ ﻣﻥ ﺍﻟﺗﻌﺎﻟﻳﻡ ﺣﻭﻝ
ﻲ ﺍﻹﻧﺳﺎﻥ ﺍﻟﻣﺗﺟﺳﺩ.
.ﻁﺑﻳﻌﺔ ﻣﺎﻧﺎﺱ ﻭﻋﻼﻗﺎﺗﻬﺎ ﻣﻊ ﻭﻋ ّ
23
ﺃﺭﺿﺎ ً ﻣﺟﻬﻭﻟﺔ ﺗﻣﺎﻣﺎ ً ﻟﻠﻌﻠﻭﻡ ﻭﻟﻡ ﻳﻁﺄﻫﺎ ﺃﺣﺩ ﺑﻌﺩ ،ﻭﻫﻲ ﺃﺣﻼﻡ
ﺣﻘﻳﻘﻳﺔ ﻭﺗﺟﺎﺭﺏ ﺍﻟﺫﺍﺕ ﺍﻟﻌﻠﻳﺎ ،ﻭﺍﻟﺗﻲ ﻧﺩﻋﻭﻫﺎ ﺃﻳﺿﺎ ﺑﺎﻷﺣﻼﻡ ﺭﻏﻡ
ﺃﻧﻪ ﻻ ﻳﻧﺑﻐﻲ ﺃﻥ ﻧﺳﻣﻳﻬﺎ ﻫﻛﺫﺍ ،ﺃﻭ ﺃﻧﻪ ﻳﻧﺑﻐﻲ ﺗﻐﻳﻳﺭ ﻫﺫﺍ ﺍﻟﻣﺻﻁﻠﺢ
ﺍﻟﺫﻱ ﻳﺷﻳﺭ ﺇﻟﻰ ﺣﺎﻻﺕ "ﺍﻟﺭﺅﻯ" ﺍﻟﺛﺎﻧﻳﺔ ﺍﻟﺗﻲ ﺗﺣﺩﺙ ﺃﺛﻧﺎء ﺍﻟﻧﻭﻡ.
9 ﻭﻫﺫﺍ ﻳﻌﻧﻲ ،ﺁﺗﻣﺎﻥ ،ﺣﺳﺏ ﺍﻟﻛﺗﺏ ﺍﻟﻣﻘﺩﺳﺔ ﺍﻟﻬﻧﺩﻳﺔ -ﺍﻟﺭﻭﺡ ﺍﻹﻟﻬﻳﺔ ،
ﺍﻟﺗﻲ ﻻ ﻳﻣﻛﻥ ﻓﺻﻠﻬﺎ ﻋﻥ -ﺍﻟﺫﺍﺕ ﺍﻟﻭﺍﺣﺩ – ﻭﺍﻟﻛﻭﻧﻲ.
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ﺑﻬﺎ ﺍﻹﻧﺳﺎﻥ ﺍﻟﺑﺎﻁﻧﻲ ﺧﻼﻝ ﺳﺎﻋﺎﺗﻪ ﺫﺍﺕ ﺍﻟﺣﺭﻳﺔ ﺍﻟﻛﺎﻣﻠﺔ.
ﻷﻥ ﺍﻹﻳﻐﻭ ﺑﺩﺍﺧﻠﻧﺎ ،ﺗﻌﻳﺵ ﺣﻳﺎﺗﻬﺎ ﺍﻟﻣﻧﻔﺻﻠﺔ ﺍﻟﺧﺎﺻﺔ ﺑﻬﺎ ﻓﻲ
ﺳﺟﻧﻬﺎ ﻣﻥ ﺍﻟﻁﻳﻥ .ﻭﻟﻛﻥ ﺑﻣﺟﺭﺩ ﺗﺣﺭﺭﻫﺎ ﻣﻥ ﺃﻏﻼﻝ ﺍﻟﻣﺎﺩﺓ ،ﺃﻱ
ﺃﺛﻧﺎء ﻧﻭﻡ ﺍﻟﺭﺟﻝ ﺍﻟﻣﺎﺩﻱ ،ﻓﺈﻥ ﻫﺫﻩ ﺍﻹﻳﻐﻭ ﺗﺻﺑﺢ ﻫﻲ ﺍﻟﻣﻣﺛﻝ
ﻭﻫﻲ ﺍﻹﻧﺳﺎﻥ ﺍﻟﺣﻘﻳﻘﻲ ،ﻭﻫﻲ ﺍﻟﺫﺍﺕ ﺍﻹﻧﺳﺎﻧﻳﺔ ﺍﻟﺣﻘﻳﻘﻳﺔ.
ﻭﻟﻛﻥ ﺍﻹﻧﺳﺎﻥ ﺍﻟﻔﻳﺯﻳﻘﻲ ،ﻻ ﻳﻣﻛﻥ ﻟﻪ ﺃﻥ ﻳﺷﻌﺭ ﺃﻭ ﺃﻥ ﻳﻛﻭﻥ
ﻭﺍﻋﻳﺎ ً ﺧﻼﻝ ﺍﻷﺣﻼﻡ ،ﻷﻥ ﺍﻟﺷﺧﺻﻳﺔ ـ ﺍﻹﻧﺳﺎﻥ ﺍﻟﺧﺎﺭﺟﻲ ـ ﻣﻊ
ﺩﻣﺎﻏﻪ ﻭﺟﻬﺎﺯ ﺍﻟﺗﻔﻛﻳﺭ ﻟﺩﻳﻪ ،ﻳﻛﻭﻧﺎﻥ ،ﺑﺷﻛﻝ ﻛﺑﻳﺭ ﺃﻭ ﻗﻠﻳﻝ
ﻣﺷﻠﻭﻻﻥ ﺗﻣﺎﻣﺎ ً.
ﻧﺳﺗﻁﻳﻊ ﺗﺷﺑﻳﻪ ﺍﻹﻳﻐﻭ ﺍﻟﺣﻘﻳﻘﻳﺔ ﺑﺎﻟﺳﺟﻳﻥ ﻭﺍﻟﺷﺧﺻﻳﺔ ﺍﻟﻔﻳﺯﻳﻘﻳﺔ
ﺑﺎﻟﺳﺟﺎﻥ .ﻓﺈﺫﺍ ﺃﺧﻠﺩ ﺣﺎﺭﺱ ﺍﻟﺳﺟﻥ -ﺃﻭ ﺍﻟﺳﺟﺎﻥ -ﺇﻟﻰ ﺍﻟﻧﻭﻡ
ﻓﺈﻥ ﺍﻟﺳﺟﻳﻥ ﻳﻬﺭﺏ ،ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻝ ،ﻳﺧﺭﺝ ﺇﻟﻰ ﺧﺎﺭﺝ ﺃﺳﻭﺍﺭ
ﺍﻟﺳﺟﻥ.
ﺍﻟﺳﺟﺎﻥ ﻳﻛﻭﻥ ﻧﺻﻑ ﻧﺎﺋﻡ ﻁﻳﻠﺔ ﻛﻝ ﻫﺫﺍ ﺍﻟﻭﻗﺕ ،ﻭﻳﻌﻣﻝ ﺇﻳﻣﺎءﺍﺕ
ﺑﺭﺃﺳﻪ ،ﺃﻭ ﻳﻧﻅﺭ ﻣﻥ ﺧﻼﻝ ﺍﻟﻧﺎﻓﺫﺓ ،ﺑﺣﻳﺙ ﺃﻧﻪ ﻻ ﻳﺗﻣﻛﻥ ﻣﻥ ﺭﺅﻳﺔ
ﺳﺟﻳﻧﻪ ﺇﻻ ﻓﻲ ﺑﻌﺽ ﺍﻷﺣﻳﺎﻥ ﻭﻛﻧﻭﻉ ﻣﻥ ﺍﻟﻅﻝ ﺍﻟﺫﻱ ﻳﻌﻣﻝ ﺫﻫﺎﺏ
ﻭﺇﻳﺎﺏ ﺃﻣﺎﻡ ﺍﻟﻧﺎﻓﺫﺓ .ﻭﻟﻛﻥ ﻣﺎ ﺍﻟﺫﻱ ﺑﺈﻣﻛﺎﻧﻪ ﺃﻥ ﻳﻔﻬﻣﻪ ﻣﻥ ﺍﻷﻓﻌﺎﻝ
ﺍﻟﺣﻘﻳﻘﻳﺔ ﻟﻠﺳﺟﻳﻥ ﺍﻟﺫﻱ ﻳﺣﺭﺳﻪ ﻭﺧﺎﺻﺔ ﻋﻥ ﺃﻓﻛﺎﺭﻩ؟
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ﺧﻼﻝ ﺳﺎﻋﺎﺕ ﺍﻟﻳﻘﻅﺔ ،ﻓﺈﻥ ﺃﻓﻛﺎﺭ ﻭﺻﻭﺕ ﺍﻹﻳﻐﻭ ﺍﻟﻌﻠﻳﺎ ﻗﺩ ﺗﺻﻝ
ﺃﻭ ﻗﺩ ﻻ ﺗﺻﻝ ﻟﻠﺳﺟﺎﻥ -ﺍﻹﻧﺳﺎﻥ ﺍﻟﻔﻳﺯﻳﻘﻲ -ﻷﻧﻬﺎ ﺗﻣﺛﻝ ﺻﻭﺕ
ﺿﻣﻳﺭﻩ .ﻭﻟﻛﻥ ﺑﺎﻟﻌﻛﺱ ،ﻓﺄﺛﻧﺎء ﺍﻟﻧﻭﻡ ،ﻓﻬﻲ ﺗﻣﺎﻣﺎ ً ﻧﻅﻳﺭ "ﺻﻭﺕ
ﺻﺎﺭﺥ ﻓﻲ ﺍﻟﺑﺭﻳﺔ."10
ﻓﻲ ﺃﻓﻛﺎﺭ ﺍﻹﻧﺳﺎﻥ ﺍﻟﺣﻘﻳﻘﻲ ،ﺃﻭ " ﺍﻟﻔﺭﺩﻳﺔ " ﺍﻟﺧﺎﻟﺩﺓ ،ﻓﺈﻥ ﺻﻭﺭ
ﻭﺭﺅﻯ ﺍﻟﻣﺎﺿﻲ ﻭﺍﻟﻣﺳﺗﻘﺑﻝ ﻫﻲ ﻧﻅﻳﺭ ﺻﻭﺭ ﻭﺭﺅﻯ ﺍﻟﺣﺎﺿﺭ.
ﻭﺃﻓﻛﺎﺭ ﻫﺫﻩ ﺍﻟﻔﺭﺩﻳﺔ ﻟﻳﺳﺕ ﻣﺷﺎﺑﻬﺔ ﻟﺻﻭﺭﻧﺎ ،ﺃﻱ ﻟﻳﺳﺕ ﺻﻭﺭ
ﺫﺍﺗﻳﺔ ﻣﻌﻧﻭﻳﺔ ﻓﻲ ﺣﻘﻝ ﻧﺷﺎﻁﻧﺎ ﺍﻟﻣﺧﻲ -ﺍﻟﺩﻣﺎﻏﻲ ،ﻭﻟﻛﻧﻬﺎ
ﺃﻓﻌﺎﻝ ﻭﺃﻋﻣﺎﻝ ﻭﻭﻗﺎﺋﻊ ﺣﻳﺔ ،ﺃﻱ ﺣﻘﺎﺋﻖ ﺭﺍﻫﻧﺔ ﻓﻌﻠﻳﺔ.
ﺇﻧﻬﻡ ﺣﻘﺎﺋﻖ ﻓﻌﻠﻳﺔ ،ﺗﻣﺎﻣﺎ ً ﻛﻣﺎ ﻛﺎﻧﺕ ﻓﻲ ﺫﻟﻙ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻱ ﻛﺎﻧﺕ
ﻓﻳﻪ ﺍﻟﻠﻐﺔ ﺃﻭ ﺍﻟﻠﻬﺟﺔ ﺍﻟﻣﻧﻁﻭﻗﺔ ﻛﺄﺻﻭﺍﺕ ،ﻏﻳﺭ ﻣﻭﺟﻭﺩﺓ ،ﻭﻛﻣﺎ
ﻛﺎﻧﺕ ﺍﻷﻓﻛﺎﺭ ﻓﻲ ﺣﻳﻧﻬﺎ 11ﺷﺑﻳﻬﺔ ﺑﺎﻷﺷﻳﺎء ،ﻭﻟﻡ ﺗﻛﻥ ﺍﻟﺑﺷﺭﻳﺔ
ﻓﻲ ﺣﺎﺟﺔ ﺇﻟﻰ ﺍﻟﺗﻌﺑﻳﺭ ﻋﻧﻬﺎ ﺑﻛﻠﻣﺎﺕ ﻣﻠﻔﻭﻅﺔ ؛ ﻷﻧﻬﺎ ﻛﺎﻧﺕ ﺗُﺗَﺭﺟﻡ
ﺑﺄﻓﻌﺎﻝ ﻭﺃﻋﻣﺎﻝ ﻋﻠﻰ ﺍﻟﻔﻭﺭ ﺑﻭﺍﺳﻁﺔ ﻁﺎﻗﺔ ﻭﻗﺩﺭﺓ ﻛﺭﻳﺎ ﺷﺎﻛﺗﻲ
ﺗﻠﻙ ﺍﻟﻁﺎﻗﺔ ﺍﻟﺳﺭﺍﻧﻳﺔ ﺍﻟﺧﻔﻳﺔ ﺍﻟﺗﻲ ﺗﺣﻭﻝ ﻋﻠﻰ ﺍﻟﻔﻭﺭ ﺍﻷﻓﻛﺎﺭ ﺇﻟﻰ
ﺃﺷﻛﺎﻝ ﻣﺭﺋﻳﺔ.
ﻭﻛﺎﻧﺕ ﻫﺫﻩ ﺍﻷﻓﻛﺎﺭ ﺍﻟﻣﻭﺿﻭﻋﻳﺔ ﺑﺎﻟﻧﺳﺑﺔ ﻟﻺﻧﺳﺎﻥ " ﻓﻲ ﺑﺩﺍﻳﺎﺕ
ﺍﻟﺟﻧﺱ ﺍﻟﺑﺷﺭﻱ ﺍﻟﺛﺎﻟﺙ ﺍﻟﺭﺋﻳﺳﻲ "12ﻛﺎﻧﺕ ﻣﺭﺋﻳﺔ ﻭﻣﻧﻅﻭﺭﺓ
ﻲ ﺍﻟﻣﻔﻛﺭ ﺍﻟﻣﻧﻌﻛﺱ
ﻭﺍﻟﻣﻌﻧﻲ ﻫﻧﺎ ﻫﻭ ﺃﻧﻪ ﻗﺩ ﺍﻣﺗﻠﻙ ﺑﺷﻛﻝ ﺟﻣﺎﻋﻲ ﻋﻠﻰ ﺍﻟﻭﻋ ّ
ﻭﺍﻟﺗﻔﻛﻳﺭ ﺍﻟﺫﻛﻲ.
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ﻣﺛﻠﻣﺎ ﺃﻥ ﺍﻷﺷﻳﺎء ﻫﻲ ﻣﺭﺋﻳﺔ ﻭﻣﻧﻅﻭﺭﺓ ﺑﺎﻟﻧﺳﺑﺔ ﻟﻧﺎ ﻓﻲ ﻭﻗﺗﻧﺎ
ﺍﻟﺣﺎﻟﻲ.
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ﺟﻭﺍﺏ :ﻛﻳﻑ ﻳﻣﻛﻥ ﺃﻥ ﺗﻛﻭﻥ ﺗﺟﺭﻳﺩﻳﺔ ﺃﻭ ﺫﺍﺗﻳﺔ ﻋﻧﺩﻣﺎ ﺗﻛﻭﻥ
ﺣﺎﻟﺔ ﺍﻟﺣﻠﻡ ﻫﻲ ﺑﺣﺩ ﺫﺍﺗﻬﺎ ﺑﺎﻟﻧﺳﺑﺔ ﻟﻧﺎ – ﻋﻠﻰ ﺍﻷﻗﻝ ﻓﻲ ﻣﺳﺗﻭﺍﻧﺎ
ﺍﻟﻣﺎﺩﻱ – ﻫﻲ ﺑﻭﺿﻊ ﺗﺟﺭﻳﺩﻱ؟
ﺑﺎﻟﻧﺳﺑﺔ ﻟﻠﺣﺎﻟﻡ )ﺍﻹﻳﻐﻭ( ﻋﻠﻰ ﻣﺳﺗﻭﺍﻩ ﺍﻟﻛﻭﻧﻲ ﺍﻟﺧﺎﺹ ،ﻓﺈﻥ
ﺍﻷﺷﻳﺎء ﺍﻟﺗﻲ ﻳﺭﺍﻫﺎ ﻓﻲ ﻫﺫﺍ ﺍﻟﻣﺳﺗﻭﻯ ﺍﻟﻛﻭﻧﻲ ،ﺗﻛﻭﻥ ﻣﻭﺿﻭﻋﻳﺔ
ﻣﺣﺳﻭﺳﺔ ﻛﻣﺎ ﺃﻥ ﺃﻋﻣﺎﻟﻧﺎ ﺍﻟﺧﺎﺻﺔ ﻫﻲ ﻣﺣﺳﻭﺳﺔ ﻟﻧﺎ.
14 ﻓﻲ ﺍﻟﻠﻐﺔ ﺍﻟﺳﻧﺳﻛﺭﻳﺗﻳﺔ :ﺍﻟﺟﺳﻡ ﺍﻟﺳﺑﺑﻲ ،ﺍﻟﺫﻱ ﻳﺣﺗﻔﻅ ﺑﺑﺻﻣﺔ ﺟﻣﻳﻊ
ﺍﻷﺳﺑﺎﺏ ﺍﻟﻛﺎﺭﻣﻳﺔ ﺍﻟﺗﻲ ﺧﻠﻘﻬﺎ ﺍﻟﻔﺭﺩ.
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ﺳﺅﺍﻝ :ﻫﻝ ﺗﺧﺗﻠﻑ ﺣﺎﻟﺔ " ﺍﻟﺳﺟﻝ" ﺃﻭ " ﻟﻭﺡ ﺍﻟﺫﺍﻛﺭﺓ " ﻓﻲ
ﺣﺎﻟﺔ ﺍﻟﺣﻠﻡ ﺍﻟﺣﻘﻳﻘﻲ ﻋﻥ ﺣﺎﻟﺔ ﺍﻟﻳﻘﻅﺔ؟
ﺟﻭﺍﺏ :ﺇﺫﺍ ﻗﺎﻟﻭﺍ ﺫﻟﻙ ،ﻓﺫﻟﻙ ﻷﻧﻬﻡ ﻗﺩ ﺣﺎﻓﻅﻭﺍ ﺑﻛﻝ ﻧﻘﺎء ﻋﻠﻰ
ﺗﻘﺎﻟﻳﺩ ﺃﺳﻼﻓﻬﻡ ،ﻭﻻﻳﺯﺍﻟﻭﻥ ﻳﺗﺫﻛﺭﻭﻧﻬﺎ .ﻫﻡ ﻳﻌﺭﻓﻭﻥ ﺃﻥ ﺍﻟﺫﺍﺕ ﻫﻲ
ﺍﻹﻳﻐﻭ ﺍﻟﺣﻘﻳﻘﻳﺔ ،ﻭﺃﻧﻬﺎ ﺗﻌﻳﺵ ﻭﺗﻌﻣﻝ ،ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻙ ﺑﺎﻟﻁﺑﻊ ﻋﻠﻰ
ﻣﺳﺗﻭﻯ ﻣﺧﺗﻠﻑ .ﺍﻟﺣﻳﺎﺓ ﺍﻟﺧﺎﺭﺟﻳﺔ ﻫﻲ "ﺣﻠﻡ" ﻟﺗﻠﻙ ﺍﻹﻳﻐﻭ ،ﻓﻲ
ﺣﻳﻥ ﺃﻥ ﺍﻟﺣﻳﺎﺓ ﺍﻟﺩﺍﺧﻠﻳﺔ ،ﺃﻭ ﺍﻟﺣﻳﺎﺓ ﻋﻠﻰ ﺍﻟﻣﺳﺗﻭﻯ ﺍﻟﺫﻱ ﻧﺳﻣﻳﻪ
ﻣﺳﺗﻭﻯ ﺍﻟﺣﻠﻡ ،ﻫﻲ ﺍﻟﺣﻳﺎﺓ ﺍﻟﺣﻘﻳﻘﻳﺔ ﺑﺎﻟﻧﺳﺑﺔ ﻟﻬﺎ .ﻫﺫﺍ ﻫﻭ ﺍﻟﺳﺑﺏ
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ﻓﻲ ﺃﻥ ﺍﻟﻬﻧﺩﻭﺱ )ﺍﻟﺷﺧﺹ ﺍﻟﻌﺎﺩﻱ ،ﺑﺎﻟﻁﺑﻊ( ﻳﻘﻭﻝ ﺇﻥ ﺍﻟﻛﺎﺭﻣﺎ
ﺳﺧﻳﺔ ،ﻭﺗﻛﺎﻓﺊ ﺍﻹﻧﺳﺎﻥ ﺍﻟﺣﻘﻳﻘﻲ ﻓﻲ ﺍﻷﺣﻼﻡ ،ﻛﻣﺎ ﺗﻔﻌﻝ
ﻟﻠﺷﺧﺻﻳﺔ ﺍﻟﻛﺎﺫﺑﺔ ﻓﻲ ﺍﻟﺣﻳﺎﺓ ﺍﻟﺟﺳﺩﻳﺔ.
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ﺃﺛﻧﺎء ﺍﻟﺣﻳﺎﺓ ،ﺗﻛﻭﻥ ﺍﻹﻳﻐﻭ ﺍﻟﻌﻠﻳﺎ ﻣﺗﻣﻳﺯﺓ ﻋﻥ ﺍﻹﻳﻐﻭ ﺍﻟﺩﻧﻳﺎ "ﺍﻵﺏ
ﻭﺍﻻﺑﻥ" ﻫﻣﺎ ﺷﻲء ﻭﺍﺣﺩ ،ﺇﻻ ﺃﻥ ﺍﺗﺣﺎﺩ ﺍﻟﺫﺍﺕ ﺍﻟﺳﻔﻠﻳﺔ ﺃﻭ ﺍﻹﻳﻐﻭ
ﺍﻟﺳﻔﻠﻳﺔ ﻣﻊ ) ﺍﻹﻳﻐﻭ -ﺍﻷﻫﻝ ( ﻓﺈﻥ ﺍﻹﻳﻐﻭ ﺍﻟﺳﻔﻠﻳﺔ ﺍﻟﺩﻧﻳﺎ ﺗﺭﺑﻁ
ﺑﻬﺎ ﻛﻝ ﺃﻓﻌﺎﻟﻬﺎ ﺍﻟﺳﻳﺋﺔ )ﻭﺍﻟﺟﻳﺩﺓ( ﻭﺗﻁﺑﻌﻬﺎ ﻓﻳﻬﺎ ،ﻭﺑﺎﻟﺗﺎﻟﻲ ،ﻳﺟﺏ
ﺃﻥ ﻳﻌﺎﻧﻲ ﻛﻼﻫﻣﺎ.
ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻣﻥ ﺍﻹﻳﻐﻭ ﺍﻟﻌﻠﻳﺎ ﻫﻲ ﺑﺭﻳﺋﺔ ﻭﻏﻳﺭ ﻣﻠﻭﺛﺔ ،ﺇﻻ ﺃﻧﻪ
ﻳﻧﺑﻐﻲ ﻋﻠﻳﻬﺎ ﺃﻥ ﺗﺗﺣﻣﻝ ﺃﻳﺿﺎ ً ﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ ﺍﻷﻋﻣﺎﻝ ﺍﻟﺳﻳﺋﺔ ﺍﻟﺗﻲ
ﺍﺭﺗﻛﺑﺗﻬﺎ ﺍﻟﺫﺍﺕ ﺃﻭ ﺍﻹﻳﻐﻭ ﺍﻟﺳﻔﻠﻳﺔ ﻓﻲ ﻣﺭﺍﻓﻘﺗﻬﺎ ﻟﻬﺎ ﻓﻲ ﺗﻘﻣﺻﻬﺎ
ﺍﻟﻣﺳﺗﻘﺑﻠﻲ.
ﺗﺳﺗﻧﺩ ﻛﻝ ﻋﻘﻳﺩﺓ ﻣﻐﻔﺭﺓ ﺍﻟﺧﻁﺎﻳﺎ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻟﺑﺎﻁﻧﻳﺔ
ﺍﻟﻘﺩﻳﻣﺔ .ﻷﻥ ﺍﻹﻳﻐﻭ ﺍﻟﻌﻠﻳﺎ ﻫﻲ ﺍﻟﻧﻣﻭﺫﺝ ﺍﻷﻭﻟﻲ ﻟﻣﺎ ﻫﻭ ﻋﻠﻰ ﻫﺫﻩ
ﺍﻷﺭﺽ ،ﺃﻭ ﺍﻟﺻﻭﺭﺓ ،ﺃﻱ ﺍﻟﺷﺧﺻﻳﺔ .ﺑﺎﻟﻧﺳﺑﺔ ﻷﻭﻟﺋﻙ ﺍﻟﺫﻳﻥ
ﻳﻔﻬﻣﻭﻧﻬﺎ ،ﻓﺈﻥ ﺫﻟﻙ ﻫﻭ ﻣﻌﻧﻰ ﻗﺻﺔ ﻓﻳﺷﻔﺎﻛﺎﺭﻣﺎﻥ ﺍﻟﻔﻳﺩﺍﻧﺗﻳﺔ
ﺍﻟﻘﺩﻳﻣﺔ ،ﺍﻟﺗﻲ ﺃﺻﺑﺣﺕ ﻣﻠﻣﻭﺳﺔ ﻓﻲ ﻣﻣﺎﺭﺳﺔ ﻓﻳﺷﻔﺎﻛﺎﺭﻣﺎﻥ ،ﺍﻹﻟﻪ
ﺃﻵﺏ ﺍﻟﺫﻱ ﻳﺭﻯ ﻛﻝ ﺷﻲء ،ﻭﻳﺗﺟﺎﻭﺯ ﻓﻬﻡ ﺍﻟﺑﺷﺭ ﺍﻟﻔﺎﻧﻳﻥ ،ﻭﺍﻟﺫﻱ
ﻳﻧﺗﻬﻲ ﻛﻣﺛﺎﺑﺔ ،ﺇﺑﻥ ﻟﺑﻬﻭﻓﺎﻧﺎ -ﺍﻟﺭﻭﺡ ﺍﻟﻘﺩﺱ -ﺑﺎﻟﺗﺿﺣﻳﺔ ﺑﻧﻔﺳﻪ
ﻟﻧﻔﺳﻪ ،ﻹﻧﻘﺎﺫ ﺍﻟﻌﻭﺍﻟﻡ.
ﺍﻻﺳﻡ ﺍﻟﺳﺭﺍﻧﻲ "ﻟﻺﻳﻐﻭ ﺍﻟﻌﻠﻳﺎ " ﻫﻭ ،ﻓﻲ ﺍﻟﻔﻠﺳﻔﺔ ﺍﻟﻬﻧﺩﻭﺳﻳﺔ
ﻛﺷﻳﺗﺭﺍﺟﻧﻳﺎ ،ﺃﻭ "ﺍﻟﺭﻭﺡ ﻏﻳﺭ ﺍﻟﻣﺗﺟﺳﺩﺓ" ،ﺍﻟﺫﻱ ﻳﻌﺭﻑ ﺃﻭ
ﻳﺣﻳﻲ ﻛﺷﻳﺗﺭﺍ" ،ﺍﻟﺟﺳﺩ" .ﺍﺑﺣﺛﻭﺍ ﻋﻥ ﺟﺫﺭ ﺍﻻﺳﻡ ﻭﺳﻭﻑ
ﺗﺟﺩﻭﻥ ﻫﻧﺎﻙ ﻣﺻﻁﻠﺢ ﺃﺟﺎ " ،ﺍﻟﺑﻛﺭ" ،ﻭﻛﺫﻟﻙ "ﺍﻟﺣﻣﻝ" .ﻛﻝ ﻫﺫﺍ
ﻣﻭﺣﻲ ﻟﻠﻐﺎﻳﺔ ﻭﻳﻣﻛﻥ ﻟﻠﻣﺭء ﺃﻥ ﻳﻛﺗﺏ ﻣﺟﻠﺩﺍﺕ ﻋﻥ ﺍﻟﺗﻁﻭﺭ ٍ
ﺍﻟﺳﺎﺑﻖ ﻭﺍﻟﻧﻬﺎﺋﻲ ﻟﻠﺻﻭﺭﺓ ﻭﻟﻠﻧﻣﻭﺫﺝ ﺍﻷﻭﻟﻲ -ﺍﻟﻣﺳﻳﺢ –
ﻛﺷﻳﺗﺭﺍﺟﻧﻳﺎ" ،ﺍﻹﻧﺳﺎﻥ -ﺍﻹﻟﻪ" ،ﺍﻟﺑﻛﺭ ،ﺍﻟﺫﻱ ﻳُﺭﻣﺯ ﻟﻪ ﺑﺭﻣﺯ
ﺍﻟﺧﺎﺭﻭﻑ.
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ﺗﻭﺿﺢ ﺍﻟﻌﻘﻳﺩﺓ ﺍﻟﺳﺭﻳﺔ ﺃﻥ ﺍﻟﻣﺎﻧﺎﺳﺎﺑﻭﺗﺭﺍ )ﺍﻹﻳﻐﻭﻳﺎﺕ ﺍﻟﺫﻳﻥ
ﺗﺟﺳﺩﻭﺍ ﻓﻲ ﺍﻷﺷﻛﺎﻝ( ﺃﺧﺫﻭﺍ ﻋﻠﻰ ﻋﺎﺗﻘﻬﻡ ،ﻋﻥ ﻁﻳﺏ ﺧﺎﻁﺭ
ﻭﻣﻌﺭﻓﺔ ،ﻋﺏء ﻛﻝ ﺍﻟﺫﻧﻭﺏ ﺍﻟﻣﺳﺗﻘﺑﻠﻳﺔ ﻟﺷﺧﺻﻳﺎﺗﻬﻡ ﺍﻟﻣﺳﺗﻘﺑﻠﻳﺔ.
ﻭﻧﺗﻳﺟﺔ ﻟﺫﻟﻙ ،ﻓﻣﻥ ﺍﻟﺳﻬﻝ ﺃﻥ ﻧﺭﻯ ﺃﻧﻪ ﻟﻳﺱ ﺍﻟﺳﻳﺩ "ﺁ" ﻭﻻ
ﺍﻟﺳﻳﺩ "ﺏ" ﻭﻻ ﺃﻱ ﻣﻥ ﺍﻟﺷﺧﺻﻳﺎﺕ ﺍﻟﺗﻲ ﺗﻠﺑﺱ ﺍﻹﻳﻐﻭ ﺍﻟﻣﺿﺣﻳﺔ
ﺑﺫﺍﺗﻬﺎ ﺑﺷﻛﻝ ﺩﻭﺭﻱ ،ﻭﺍﻟﺗﻲ ﻳﻣﻛﻥ ﺃﻥ ﺗُﻌﺗَﺑﺭ ﺍﻟﻛﺎﺋﻥ ﺍﻟﺫﻱ ﻳﻌﺎﻧﻲ
ﻓﻌﻠﻳﺎً ،ﻭﻟﻛﻧﻪ ﻛﺭﻳﺳﺗﻭﺱ ﺍﻟﺑﺭﻱء ﺍﻟﺫﻱ ﻳﻘﻳﻡ ﻓﻳﻧﺎ .ﻫﺫﺍ ﻫﻭ ﺍﻟﺳﺑﺏ
ﻓﻲ ﺃﻥ ﺍﻟﻬﻧﺩﻭﺱ ﺍﻟﺳﺭﺍﻧﻳﻳﻥ ﻳﻘﻭﻟﻭﻥ ﺇﻥ ﺍﻟﺫﺍﺕ ﺍﻷﺑﺩﻳّﺔ ،ﺃﻭ ﺍﻹﻳﻐﻭ
)ﺍﻟﻭﺍﺣﺩ ﻓﻲ ﺍﻟﺛﻼﺛﺔ ﻭﺍﻟﺛﻼﺛﺔ ﻓﻲ ﺍﻟﻭﺍﺣﺩ( ،ﻫﻲ "ﻗﺎﺋﺩﺓ ﺍﻟﻣﺭﻛﺑﺔ"
ﺃﻭ ﻫﻲ ﺍﻟﺗﻲ ﺗﻭﺟﻪ .ﺃﻣﺎ ﺍﻟﺷﺧﺻﻳﺎﺕ ﻓﻬﻲ ﺍﻟﻣﺳﺎﻓﺭﻳﻥ ﺍﻟﻣﺅﻗﺗﻳﻥ
ﻭﺍﻟﻣﺗﻼﺷﻳﻥ ،ﻓﻲ ﺣﻳﻥ ﺃﻥ ﺍﻟﺧﻳﻭﻝ ﻫﻲ ﺍﻟﻣﺷﺎﻋﺭ ﻭﺍﻷﺣﺎﺳﻳﺱ
ﺍﻟﺣﻳﻭﺍﻧﻳﺔ ﻟﻺﻧﺳﺎﻥ .ﻟﺫﻟﻙ ﻣﻥ ﺍﻟﺻﺣﻳﺢ ﺟﺩﺍ ً ﺃﻥ ﻧﻘﻭﻝ ﺇﻧﻧﺎ ﻧﺻﻠﺏ
ﻛﺭﻳﺳﺗﻭﺱ ﻓﻳﻧﺎ ﻋﻧﺩﻣﺎ ﻧﺑﻘﻰ ﺃﺻﻣﺎء ﻟﺻﻭﺕ ﺿﻣﻳﺭﻧﺎ .ﻭﻟﻛﻥ ﻟﻧﻌﺩ
ﺍﻵﻥ ﺇﻟﻰ ﺍﻷﺣﻼﻡ.
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ﻲ( ،ﻭﻫﺫﻩ ﺍﻟﺛﻼﺛﺔ ﻟﻳﺳﻭﺍ ﺳﻭﻯ
ﺑﺎﻟﺭﻭﺡ ،ﺍﻟﻧﻔﺱ ﻭﺍﻟﻌﻘﻝ )ﺃﻭ ﺍﻟﻭﻋ ّ
ﻭﺍﺣﺩ.
ﻭﻟﻛﻥ ﻫﻧﺎﻙ ﺃﻋﺷﺎﺏ ﺿﺎﺭﺓ ﻳﺟﺏ ﺗﺩﻣﻳﺭﻫﺎ ﻟﻛﻲ ﻳﺳﺗﻁﻳﻊ ﺍﻟﻧﺑﺎﺕ ﺃﻥ
ﻳﻧﻣﻭ .ﻳﺟﺏ ﺃﻥ ﻧﻣﻭﺕ -ﻗﺎﻝ ﺍﻟﻘﺩﻳﺱ ﺑﻭﻟﺱ -ﻟﻛﻲ ﻧﺗﻣﻛﻥ ﻣﻥ
ﺍﻟﺣﻳﺎﺓ ﻣﺭﺓ ﺛﺎﻧﻳﺔ .ﻣﻥ ﺧﻼﻝ ﺍﻟﺗﺩﻣﻳﺭ ﻳﻣﻛﻧﻧﺎ ﺃﻥ ﻧﺻﺑﺢ ﺃﻓﺿﻝ
ﻭﺍﻟﻘﻭﻯ ﺍﻟﺛﻼﺙ )ﺍﻟﺣﺎﻓﻅﺔ ،ﺍﻟﺧﺎﻟﻘﺔ ،ﻭﺍﻟﻣﺩﻣﺭﺓ( ﻟﻳﺳﺕ ﺳﻭﻯ
ﺟﻭﺍﻧﺏ ﻛﺛﻳﺭﺓ ﻣﻥ ﺍﻟﺷﺭﺍﺭﺓ ﺍﻹﻟﻬﻳﺔ ﻓﻲ ﺍﻹﻧﺳﺎﻥ.
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ﺍﻷﻓﺭﺍﺩ ﺍﻟﺫﻳﻥ ﻟﻳﺳﻭﺍ ﺭﻭﺣﻳﻳﻥ ،ﻭﺃﻭﻟﺋﻙ ﺍﻟﺫﻳﻥ ﻻ ﻳﻣﺎﺭﺳﻭﻥ
ﻗﺩﺭﺍﺗﻬﻡ ﺍﻟﺗﺧﻳﻠﻳﺔ ،ﺃﻭ ﺣﺗﻰ ﺃﻭﻟﺋﻙ ﺍﻟﺫﻳﻥ ﺍﺳﺗﻧﻔﺫﻫﻡ ﺍﻟﻌﻣﻝ ﺍﻟﻳﺩﻭﻱ
ﻟﺩﺭﺟﺔ ﺃﻥ ﺍﻟﻌﻘﺩ ﻻ ﺗﻌﻣﻝ ،ﺣﺗﻰ ﻟﻭ ﻛﺎﻥ ﺑﻁﺭﻳﻘﺔ ﻣﻳﻛﺎﻧﻳﻛﻳﺔ ﺃﺛﻧﺎء
ﺍﻟﺭﺍﺣﺔ ،ﻓﺈﻧﻬﻡ ﻧﺎﺩﺭﺍ ً ﻣﺎ ﻳﺣﻠﻣﻭﻥ ،ﻭﺇﻥ ﺣﺩﺙ ﻭﺃﻥ ﻓﻌﻠﻭﺍ ﺫﻟﻙ ﻓﻬﻲ
ﺗﻛﻭﻥ ﺑﻁﺭﻳﻘﺔ ﻗﻠﻳﻠﺔ ﺍﻟﺗﻧﺳﻳﻖ.
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ﺗﻌﻧﻲ ﻣﺭﻛﺑﺔ ﺃﻭ ﻫﻳﻛﻝ ،ﺃﻱ ﺟﺳﺩ Upâdhi
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ﺍﻟﻳﻘﻅﺔ ﻭﺍﻟﺣﻠﻡ ﻭﺍﻟﻧﻭﻡ ﺑﺩﻭﻥ ﺃﺣﻼﻡ )ﺟﺎﻛﺭﺍﺗﺎ -ﺳﻭﺍﺑﻧﺎ -ﺳﻭﺷﻭﺑﺗﻲ(
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ﻳﺗﺑﺭﺩ ﺑﺎﻟﻣﺎء ﺍﻟﺑﺎﺭﺩ ،ﻛﺫﻟﻙ ﺍﻟﻧﻭﻡ ﻳﻭﻓﺭ ﺍﻟﻣﺄﻭﻯ ﺍﻟ ُﻣﻅﻠﻝ ﻓﻲ ﻭﺍﺩﻱ
ﺍﻟﺣﻳﺎﺓ ﺍﻟﻣﺣﺭﻭﻗﺔ ﺑﺎﻟﺷﻣﺱ.
ﺍﻟﻧﻭﻡ ﻫﻭ ﻋﻼﻣﺔ ﻋﻠﻰ ﺃﻥ ﺣﻳﺎﺓ ﺍﻟﻳﻘﻅﺔ ﻗﺩ ﺃﺻﺑﺣﺕ ﻗﻭﻳﺔ ﺟﺩﺍ ً
ﺑﺎﻟﻧﺳﺑﺔ ﻟﻠﺟﺳﺩ ﺍﻟﻔﻳﺯﻳﻘﻲ ،ﻭﺃﻥ ﻗﻭﺓ ﺗﻳﺎﺭ ﺍﻟﺣﻳﺎﺓ ﻳﺟﺏ ﺃﻥ ﺗﻧﻛﺳﺭ
ﻣﻥ ﺧﻼﻝ ﺗﻐﻳﻳﺭ ﺣﺎﻟﺔ ﺍﻻﺳﺗﻳﻘﺎﻅ ﺇﻟﻰ ﺣﺎﻟﺔ ﺍﻟﻧﻭﻡ .ﺍﺳﺄﻝ ﺭﺍﺋﻲ ﺟﻳﺩ
ﻟﻳﺻﻑ ﻫﺎﻟﺔ ﺍﻟﺷﺧﺹ ﺍﻟﺫﻱ ﻗﺩ ﺍﺳﺗﻳﻘﻅ ﻟﻠﺗﻭ ﻣﻥ ﻧﻭﻡ ﻣﻧﻌﺵ
ﻭﻟﻳﺻﻑ ﻫﺎﻟﺔ ﺷﺧﺹ ﺁﺧﺭ ﻋﻠﻰ ﻭﺷﻙ ﺍﻟﻧﻭﻡ .ﺍﻷﻭﻝ ﻳﺑﺩﻭ ﺃﻧﻪ
ﻣﺳﺗﺣﻡ ﺑﺎﻻﻫﺗﺯﺍﺯﺍﺕ ﺍﻹﻳﻘﺎﻋﻳﺔ ﻟﺗﻳﺎﺭﺍﺕ ﺍﻟﺣﻳﺎﺓ ﺍﻟﺫﻫﺑﻳﺔ ﻭﺍﻟﺯﺭﻗﺎء
ﻭﺍﻟﻭﺭﺩﻳﺔ ﻭﻫﻲ ﺍﻟﻣﻭﺟﺎﺕ ﺍﻟﻛﻬﺭﺑﺎﺋﻳﺔ ﻟﻠﺣﻳﺎﺓ .ﻭﺍﻟﺛﺎﻧﻲ ﻳﻛﻭﻥ
ﻭﺳﻁ ،ﺇﺫﺍ ﺟﺎﺯ ﺍﻟﺗﻌﺑﻳﺭ ،ﺿﺑﺎﺏ ﻣﻥ ﻟﻭﻥ ﺑﺭﺗﻘﺎﻟﻲ ﺫﻫﺑﻲ ﻛﺛﻳﻑ
ﻳﺗﺄﻟﻑ ﻣﻥ ﺫﺭﺍﺕ ﻣﺿﻁﺭﺑﺔ ﺫﺍﺕ ﺳﺭﻋﺔ ﺗﺷﻧﺟﻳﺔ ﻻ ﺗﺻﺩﻕ ﺗﻘﺭﻳﺑﺎ ً
ﻣﻣﺎ ﻳﺛﺑﺕ ﺃﻥ ﺍﻟﺷﺧﺹ ﻳﺑﺩﺃ ﻓﻲ ﺍﻟﺗﺷﺑﻊ ﺍﻟﺷﺩﻳﺩ ﺑﺎﻟﺣﻳﺎﺓ .ﺍﻟﺟﻭﻫﺭ
ﺍﻟﺣﻳﻭﻱ ﻗﻭﻱ ﺟﺩﺍ ً ﻷﺟﻬﺯﺗﻪ ﺍﻟﻣﺎﺩﻳﺔ ﻭﻳﺟﺏ ﻋﻠﻳﻪ ﺃﻥ ﻳﻠﺟﺄ ﺇﻟﻰ
ﺍﻟﺟﺎﻧﺏ ﺍﻟﻣﻅﻠﻝ ﻣﻥ ﻫﺫﺍ ﺍﻟﺟﻭﻫﺭ ،ﺍﻟﺟﺎﻧﺏ ﺍﻟﺫﻱ ﻫﻭ ﻋﻧﺻﺭ ﺍﻟﺣﻠﻡ
ﻲ.)ﺃﻭ ﺍﻟﻧﻭﻡ ﺍﻟﺟﺳﺩﻱ( -ﺃﺣﺩ ﺣﺎﻻﺕ ﺍﻟﻭﻋ ّ
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ﺍﻟﻧﺟﻣﻲ ﺃﻭﺿﺢ ﻣﻊ ﻋﻳﻭﻥ ﻣﻐﻠﻘﺔ ،ﻭﻓﻲ ﺍﻟﻧﻭﻡ ﺗﻛﻭﻥ ﺃﻳﺿﺎ ً ﺃﻛﺛﺭ
ﻭﺿﻭﺣﺎً.
ﻲ
ﻣﻥ ﺍﻟﺣﺎﻟﺔ ﺍﻟﻭﺍﺿﺣﺔ ﺗﺻﺑﺢ ﺍﻟﺣﺎﻟﺔ ﺭﺅﻳﺔ ﺷﻔﺎﻓﺔ .ﻭﻣﻥ ﺍﻟﻭﻋ ّ
ﻲ.
ﺍﻟﻌﺿﻭﻱ ﺍﻟﻁﺑﻳﻌﻲ ،ﻓﺈﻧﻬﺎ ﺗﺭﺗﻔﻊ ﺇﻟﻰ ﺣﺎﻟﺔ ﺳﺎﻣﻳﺔ ﻣﻥ ﺍﻟﻭﻋ ّ
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ﻣﺎ ﻳﺭﺍﻩ ﻫﻭ ﻣﻭﺿﻭﻋﻲ ﻛﻣﺎ ﻫﻭ ﻟﻧﻔﺳﻪ ﻣﻭﺿﻭﻋﻲ ،ﻭﻛﺫﻟﻙ ﻟﻛﻝ
ﺃﺷﺑﺎﻫﻪ.
ﻻ ﺷﻙ ﺃﻥ ﺍﻟﻣﺎﺩﻳﻳﻥ ﺳﻳﺿﺣﻛﻭﻥ ﻭﻳﻘﻭﻟﻭﻥ ﺇﻧﻧﺎ ﻧﺟﻌﻝ ﺍﻹﻧﺳﺎﻥ
ﻋﺎﺋﻠﺔ ﻛﺎﻣﻠﺔ ﻣﻥ ﻛﻳﻧﻭﻧﺎﺕ ،ﻟﻛﻥ ﻫﺫﺍ ﻟﻳﺱ ﺻﺣﻳﺣﺎً .ﺍﻟﻌﻠﻭﻡ ﺍﻟﻐﻳﺑﻳﺔ
ﺗ ُ َﻌﻠﻡ ﺃﻥ ﺍﻹﻧﺳﺎﻥ ﺍﻟﺟﺳﺩﻱ ﻫﻭ ﻭﺍﺣﺩ ،ﻭﻟﻛﻥ ﺍﻹﻧﺳﺎﻥ ﺍﻟﻣﻔﻛﺭ ﻫﻭ
ﺳﺑﺎﻋﻲ ،ﻓﺳﻭﺍء ﻛﺎﻥ ﻳﻔﻛﺭ ،ﺃﻭ ﻳﻌﻣﻝ ،ﺃﻭ ﻳﺷﻌﺭ ﻭﻳﻌﻳﺵ ﻓﻲ ﺳﺑﻊ
ﻲ ،ﻭﻟﻛﻝ ﻫﺫﻩ ﺣﺎﻻﺕ ﻣﺧﺗﻠﻔﺔ ﻣﻥ ﺍﻟﻭﺟﻭﺩ ،ﺃﻭ ﻣﻥ ﻣﺳﺗﻭﻳﺎﺕ ﺍﻟﻭﻋ ّ
ﺍﻟﺣﺎﻻﺕ ﻭﺍﻟﻣﺳﺗﻭﻳﺎﺕ ،ﻓﺈﻥ ﺍﻹﻳﻐﻭ ﺍﻟﺩﺍﺋﻣﺔ )ﻭﻟﻳﺳﺕ ﺍﻟﺷﺧﺻﻳﺔ
ﺍﻟﻛﺎﺫﺑﺔ( ﺗﻣﺗﻠﻙ ﻣﺟﻣﻭﻋﺔ ﻣﺗﻣﻳﺯﺓ ﻣﻥ ﺍﻟﺣﻭﺍﺱ.
ﺟﻭﺍﺏ -ﻻ ،ﺇﻻ ﺇﺫﺍ ﻛﻧﺕ ﺣﻛﻳﻡ ،ﺃﻭ ﺷﻳﻼ )ﺗﻠﻣﻳﺫ( ﻣﺩﺭﺏ ﺑﺷﻛﻝ
ﺟﻳﺩ ﻭﻋﻠﻰ ﺩﺭﺍﻳﺔ ﺗﺎﻣﺔ ﺑﻬﺫﻩ ﺍﻟﺣﺎﻻﺕ ﺍﻟﻣﺧﺗﻠﻔﺔ.
ﺍﻟﻌﻠﻭﻡ ﻣﺛﻝ ﻋﻠﻡ ﺍﻷﺣﻳﺎء ،ﻭﻋﻠﻡ ﻭﻅﺎﺋﻑ ﺍﻷﻋﺿﺎء ،ﻭﺣﺗﻰ ﻋﻠﻡ
ﺍﻟﻧﻔﺱ )ﻣﻥ ﻣﺩﺍﺭﺱ ﻣﺎﻭﺩﺳﻠﻲ ،ﻭﺑﺎﻳﻥ ،ﻭﻫﺭﺑﺭﺕ ﺳﺑﻧﺳﺭ( ﻻ
ﺗﻼﻣﺱ ﻫﺫﺍ ﺍﻟﻣﻭﺿﻭﻉ.
ﻳُﻌﻠﻣﻧﺎ ﺍﻟﻌﻠﻡ ﺃﺷﻳﺎء ﻣﻌﻳﻧﺔ ﻋﻥ ﻅﻭﺍﻫﺭ ﺍﻹﺭﺍﺩﺓ ﺍﻟﺣﺭﺓ ،ﻭﻋﻥ
ﺍﻹﺣﺳﺎﺱ ،ﻭﺍﻟﻔﻛﺭ ،ﻭﺍﻟﻐﺭﻳﺯﺓ ،ﻭﻳﻘﻭﻝ ﺇﻧﻬﺎ ﺗﻌﺑﺭ ﻋﻥ ﻧﻔﺳﻬﺎ ﻣﻥ
ﺧﻼﻝ ﻗﻧﺎﺓ ﺍﻟﻣﺭﺍﻛﺯ ﺍﻟﻌﺻﺑﻳﺔ ،ﻭﺃﻫﻣﻬﺎ ﺩﻣﺎﻏﻧﺎ.
ﻭﻳﺗﺣﺩﺙ ﻋﻥ ﺍﻟﻌﺎﻣﻝ ﺃﻭ ﺍﻟﺟﻭﻫﺭ ﺍﻟﻣﺣﺩﺩ ﺍﻟﺫﻱ ﻳﺳﻣﺢ ﻟﻬﺫﻩ
ﺍﻟﻅﻭﺍﻫﺭ ﺑﺄﻥ ﺗﺣﺩﺙ ﻓﻲ ﺍﻷﻧﺳﺟﺔ ﺍﻟﻭﻋﺎﺋﻳﺔ ﻭﺍﻷﻧﺳﺟﺔ ﺍﻟﻠﻳﻔﻳﺔ
ﻭﻳﺷﺭﺡ ﻋﻼﻗﺎﺗﻬﺎ ﺍﻟﺗﺑﺎﺩﻟﻳﺔ ﻋﻥ ﻁﺭﻳﻖ ﺗﻘﺳﻳﻡ ﺍﻟﻣﺭﺍﻛﺯ ﺍﻟﻌﻘﺩﻳﺔ
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ﺇﻟﻰ ﻣﺭﺍﻛﺯ ﺣﺭﻛﻳﺔ ﻭﺣﺳﻳﺔ ﻭﻋﺎﻁﻔﻳﺔ ،ﻭﻟﻛﻧﻪ ﻻ ﻳﻧﻁﻖ ﺃﺑﺩﺍ ً ﺑﻛﻠﻣﺔ
ﻋﻥ ﺍﻟﺗﺭﺗﻳﺏ ﺍﻟﺳﺭﻱ ﻟﻠﻌﻘﻝ ﻧﻔﺳﻪ ،ﺃﻭ ﻋﻥ ﺍﻟﻌﻘﻝ ﻭﻋﻥ ﻭﻅﺎﺋﻔﻪ.
ﺍﻵﻥ ،ﻏﺎﻟﺑﺎ ً ﻣﺎ ﻳﺣﺩﺙ ﺃﻥ ﻧﻛﻭﻥ ﻭﺍﻋﻳﻥ ،ﻭﺃﻧﻧﺎ ﻧﻌﺭﻑ ﺃﻧﻧﺎ ﻧﺣﻠﻡ.
ﻫﺫﺍ ﺩﻟﻳﻝ ﺟﻳﺩ ﺟﺩﺍ ً ﻋﻠﻰ ﺃﻥ ﺍﻹﻧﺳﺎﻥ ﻫﻭ ﻛﺎﺋﻥ ﻣﺗﻌﺩﺩ ﻋﻠﻰ ﻣﺳﺗﻭﻯ
ﺍﻟﻔﻛﺭ .ﺑﺣﻳﺙ ﺃﻥ ﺍﻹﻳﻐﻭ ،ﺃﻭ ﺍﻹﻧﺳﺎﻥ ﺍﻟﻣﻔﻛﺭ ،ﻟﻳﺱ ﻓﻘﻁ ﺿﻔﺩﻉ
ﻣﺑﺭﻗﺵ ،ﺃﻭ ﻛﻳﻧﻭﻧﺔ ﻣﺗﻌﺩﺩﺓ ﺍﻷﻭﺟﻪ ﻭﻣﺗﻐﻳﺭ ﺑﺎﺳﺗﻣﺭﺍﺭ ،ﻭﻟﻛﻧﻪ
ﺃﻳﺿﺎً ،ﺇﻥ ﺟﺎﺯ ﺍﻟﺗﻌﺑﻳﺭ ،ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻳﻔﺻﻝ ﺫﺍﺗﻪ ،ﻋﻠﻰ ﻣﺳﺗﻭﻯ
ﺍﻟﻌﻘﻝ ﺃﻭ ﺍﻟﺣﻠﻡ ،ﺇﻟﻰ ﻛﻳﻧﻭﻧﺗﺎﻥ ﺃﻭ ﺃﻛﺛﺭ ،ﻭﻋﻠﻰ ﻣﺳﺗﻭﻯ ﺍﻟﻭﻫﻡ
ﺍﻟﺫﻱ ﻳﺗﺑﻌﻧﺎ ﺇﻟﻰ ﻋﺗﺑﺔ ﺍﻟﻧﻳﺭﻓﺎﻧﺎ ،ﻓﻬﻭ ﻣﺛﻝ ﺁﻳﻥ -ﺻﻭﻑ 23ﻳﺗﺣﺩﺙ
ﺇﻟﻰ ﺁﻳﻥ -ﺻﻭﻑ ،ﻭﻫﻭ ﻳﺟﺭﻱ ﺣﻭﺍﺭﺍ ً ﻣﻊ ﻧﻔﺳﻪ ﻭﻳﺗﺣﺩﺙ ﺑﻧﻔﺳﻪ
ﻭﻋﻥ ﻧﻔﺳﻪ.
ﻫﺫﺍ ﻫﻭ ﺳﺭ ﺍﻷﻟﻭﻫﺔ ﺍﻟﺗﻲ ﻻ ﻳُﺳﺑﺭ ﻏﻭﺭﻫﺎ ﻓﻲ ﺍﻟﺯﻭﻫﺎﺭ ،24ﻛﻣﺎ
ﻓﻲ ﺍﻟﻔﻠﺳﻔﺎﺕ ﺍﻟﻬﻧﺩﻭﺳﻳﺔ.
ﻭﻫﻭ ﺍﻟﺷﻲء ﻧﻔﺳﻪ ﻓﻲ ﺍﻟﻛﺎﺑﺎﻻ ،ﺍﻟﺑﻭﺭﺍﻧﺎ ،25ﺍﻟﻣﻳﺗﺎﻓﻳﺯﻳﺎء ﻓﻲ
ﺍﻟﻔﻳﺩﺍﻧﺗﺎ ،26ﺃﻭ ﺣﺗﻰ ﻓﻳﻣﺎ ﻳُﺳﻣﻰ ﺑﺎﻟﺳﺭ ﺍﻟﻣﺳﻳﺣﻲ ﻟﻸﻟﻭﻫﻳﺔ
ﻭﻟﻠﺛﺎﻟﻭﺙ .ﺍﻹﻧﺳﺎﻥ ﻫﻭ ﺍﻟﻣﻳﻛﺭﻭﻛﻭﺳﻡ 27ﻟﻠﻣﺎﻛﺭﻭﻛﻭﺳﻡ ، 28ﺍﻹﻟﻪ
ﻲ
ﻋﻠﻰ ﺍﻷﺭﺽ ﻣﺑﻧﻲ ﻋﻠﻰ ﻧﻣﻭﺫﺝ ﺍﻹﻟﻪ ﻓﻲ ﺍﻟﻁﺑﻳﻌﺔ .ﻟﻛﻥ ﺍﻟﻭﻋ ّ
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ﻲ ﺍﻟﺫﺍﺗﻲ
ﺍﻟﻛﻭﻧﻲ ﻟﻺﻳﻐﻭ ﺍﻟﺣﻘﻳﻘﻳﺔ ﻳﺗﺳﺎﻣﻰ ﻣﻠﻳﻭﻥ ﻣﺭﺓ ﻋﻠﻰ ﺍﻟﻭﻋ ّ
ﻟﻺﻳﻐﻭ ﺍﻟﺷﺧﺻﻳﺔ ،ﺃﻭ ﻟﻺﻳﻐﻭ ﺍﻟﻛﺎﺫﺑﺔ.
ﺟﻭﺍﺏ -ﻋﻠﻰ ﺍﻷﺭﺟﺢ ﻷﻧﻬﻡ ﺭﺃﻭﺍ ﺻﻭﺭﺍ ﺗﻣﺛﻝ ﺍﻟﺟﺑﺎﻝ ،ﺃﻭ ﻷﻥ
ﺷﺧﺻﺎ ً ﻣﺎ ﺃﻭ ﺷﻳﺋﺎ ً ﻣﺎ ﻓﻳﻧﺎ ﻗﺩ ﺷﺎﻫﺩﻩ ﻣﻥ ﻗﺑﻝ.29
29 ﺗﻘﺻﺩ ﺑﻼﻓﺎﺗﺳﻛﻲ ﺑﻛﻠﻣﺔ )ﻗﺑﻝ ﺃﻭ ﺳﺎﺑﻘﺎً( ﺑﺄﻥ ﻫﺫﺍ ﺍﻟﺷﺧﺹ ﻗﺩ ﺭﺃﻯ ﺟﺑﺎﻝ
ﻓﻲ ﺗﻘﻣﺹ ﻣﺎﺿﻲ.
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ﺳﺅﺍﻝ -ﻣﺎﻫﻭ ﺳﺑﺏ ﺗﺟﺭﺑﺔ ﻫﺫﺍ ﺍﻟﺣﻠﻡ ﺣﻳﺙ ﻳﺑﺩﻭ ﺃﻥ ﺍﻟﺣﺎﻟﻡ
ﻳﺳﻌﻰ ﺩﻭﻣﺎ ً ﻟﻠﻭﺻﻭﻝ ﻟﺷﻲء ﻣﺎ ﺩﻭﻥ ﺃﻥ ﻳﻧﺟﺢ ﺑﺫﻟﻙ؟
ﺟﻭﺍﺏ :ﻫﻧﺎﻙ ،ﺑﺎﻟﻁﺑﻊ ،ﺗﺷﺎﺑﻪ ﻭﻟﻛﻥ ﻫﻧﺎﻙ ﺃﻳﺿﺎ ً ﻓﺭﻕ ﻛﺑﻳﺭ ﺟﺩﺍ ً
ﺑﻳﻥ ﺍﻻﺛﻧﻳﻥ .ﻓﻲ ﺍﻟﻧﻭﻡ ،ﻫﻧﺎﻙ ﺭﺍﺑﻁ ،ﻣﻬﻣﺎ ﻛﺎﻥ ﺿﻌﻳﻔﺎ ً ،ﺑﻳﻥ
ﺍﻟﻌﻘﻝ ﺍﻷﺩﻧﻰ ﻭﺍﻟﻌﻘﻝ ﺍﻷﻋﻠﻰ ﻟﻺﻧﺳﺎﻥ ،ﻭﺍﻟﺛﺎﻧﻲ ﻳﻧﻌﻛﺱ ﺑﺷﻛﻝ ﺃﻭ
ﺑﺂﺧﺭ ﻓﻲ ﺍﻷﻭﻝ ،ﻭﺗﻛﻭﻥ ﺃﺷﻌﺗﻪ ﻣﺷﻭﻫﺔ .ﻭﻟﻛﻥ ﺑﻣﺟﺭﺩ ﻣﻭﺕ
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ﺍﻟﺟﺳﺩ ،ﻳﺻﺑﺢ ﺟﺳﺩ ﺍﻟﻭﻫﻡ )ﺍﻟﻣﺎﻳﺎﻓﻲ -ﺭﻭﺑﺎ( 30ﻛﺎﻣﺎ ﺭﻭﺑﺎ ،ﺃﻭ
ﺍﻟﻧﻔﺱ ﺍﻟﺣﻳﻭﺍﻧﻳﺔ ،ﻭﻳﺗﻡ ﺍﻟﺗﺧﻠﻲ ﻋﻧﻪ ﻟﻧﻔﺳﻪ .ﻭﻧﺗﻳﺟﺔ ﻟﺫﻟﻙ ،ﻫﻧﺎﻙ
ﻣﻘﺩﺍﺭ ﻛﺑﻳﺭ ﻣﻥ ﺍﻟﻔﺭﻕ ﺑﻳﻥ ﺍﻟﺷﺑﺢ ﻭﺍﻹﻧﺳﺎﻥ ﻛﻣﺎ ﺃﻥ ﻫﻧﺎﻙ ﻓﺭﻕ
ﺑﻳﻥ ﺇﻧﺳﺎﻥ ﻓﺎﻧﻲ ﻣﺎﺩﻱ ﻭﺣﻳﻭﺍﻧﻲ ،ﻭﺑﻳﻥ ﺭﺟﻝ ﻣﺧﻣﻭﺭ ﺗﻣﺎﻣﺎ ً
ﻭﻏﻳﺭ ﻗﺎﺩﺭ ﻋﻠﻰ ﺍﻟﺗﻌﺭﻑ ﻋﻠﻰ ﺃﻛﺛﺭ ﺍﻷﺷﻳﺎء ﻭﺿﻭﺣﺎ ً ﻓﻲ ﻣﺣﻳﻁﻪ.
ﺃﻭ ﺃﻳﺿﺎ ً ﺑﻳﻥ ﺷﺧﺹ ﻣﻘﻔﻝ ﻋﻠﻳﻪ ﻓﻲ ﻏﺭﻓﺔ ﻣﻅﻠﻣﺔ ﺗﻣﺎﻣﺎ ً ﻭﺁﺧﺭ
ﻓﻲ ﻏﺭﻓﺔ ﻣﺿﺎءﺓ ﺣﺗﻰ ﻟﻭ ﻛﺎﻧﺕ ﺑﺷﻛﻝ ﻏﻳﺭ ﻛﺎﻣﻝ ،ﻣﻥ ﺧﻼﻝ
ﺑﻌﺽ ﺍﻟﻧﻭﺭ.
ﺍﻟﻣﺑﺎﺩﺉ ﺍﻟﺩﻧﻳﺎ ﻣﺛﻝ ﺍﻟﺣﻳﻭﺍﻧﺎﺕ ﺍﻟﺑﺭﻳﺔ ،ﻭﻣﺎﻧﺎﺱ ﺍﻟﻌﻠﻳﺎ ﻫﻲ ﻫﻭ
ﺍﻹﻧﺳﺎﻥ ﺍﻟﻌﻘﻼﻧﻲ ﺍﻟﺫﻱ ﻳﺳﻳﻁﺭ ﻋﻠﻳﻬﻡ ﺃﻭ ﻳﺧﺿﻌﻬﻡ ﻹﺭﺍﺩﺗﻪ
ﺑﻧﺟﺎﺡ ﻛﺛﻳﺭ ﺃﻭ ﻗﻠﻳﻝ .ﻭﻟﻛﻥ ﺑﻣﺟﺭﺩ ﺃﻥ ﻳﺣﺭﺭ ﺍﻟﺣﻳﻭﺍﻥ ﻧﻔﺳﻪ ﻣﻥ
ﺍﻟﻣﻌﻠﻡ ﺍﻟﺫﻱ ﺍﺣﺗﻔﻅ ﺑﻪ ﺗﺣﺕ ﺳﻳﻁﺭﺗﻪ ،ﻭﺑﻣﺟﺭﺩ ﺃﻥ ﻳﺗﻭﻗﻑ ﻋﻥ
ﺳﻣﺎﻉ ﺻﻭﺗﻪ ﻭﻋﻥ ﺭﺅﻳﺗﻪ ،ﻓﺈﻧﻪ ﻳﻧﺩﻓﻊ ﻣﻥ ﺟﺩﻳﺩ ﺇﻟﻰ ﺍﻟﻐﺎﺑﺔ ﻧﺣﻭ
ﻣﺧﺑﺋﻪ ﺍﻟﻘﺩﻳﻡ.
ﻭﻣﻊ ﺫﻟﻙ ،ﻳﺳﺗﻐﺭﻕ ﺍﻷﻣﺭ ﺑﻌﺽ ﺍﻟﻭﻗﺕ ﻟﺣﻳﻭﺍﻥ ﻣﺎ ﻟﻠﻌﻭﺩﺓ ﺇﻟﻰ
ﺣﺎﻟﺗﻪ ﺍﻟﻁﺑﻳﻌﻳﺔ ﺍﻷﺻﻠﻳﺔ ،ﻭﻟﻛﻥ ﺑﺎﻟﻧﺳﺑﺔ ﻟﻬﺫﻩ ﺍﻟﻣﺑﺎﺩﺉ ﺍﻟﺳﻔﻠﻳﺔ
)"ﺍﻟﺷﺑﺢ"( ،ﻓﺈﻥ ﻫﺫﻩ ﺍﻟﻌﻭﺩﺓ ﻫﻲ ﻓﻭﺭﻳﺔ :ﺑﻣﺟﺭﺩ ﺩﺧﻭﻝ ﺍﻟﺛﻼﺛﻲ
ﺍﻷﻋﻠﻰ ﺇﻟﻰ ﺣﺎﻟﺔ ﺩﻳﻔﺎﺧﺎﻥ ،ﻳﺻﺑﺢ "ﺍﻟﺛﻧﺎﺋﻲ ﺍﻟﺯﻭﺟﻲ" ﺍﻟﺳﻔﻠﻲ
ﺳﺅﺍﻝ -ﻫﻝ ﻳﻣﻛﻥ ﺃﻥ ﺗﻘﺎﻡ ﻋﻼﻗﺔ ﺑﻳﻥ ﺣﺎﻟﻡ ﻭﺑﻳﻥ ﻛﻳﻧﻭﻧﺔ ﻓﻲ
"ﻛﺎﻣﺎ ﻟﻭﻛﺎ"32؟
32 ﻋﻠﻰ ﺍﻟﺭﻏﻡ ﻣﻥ ﻣﻌﻧﺎﻩ ﺍﻟﺳﻧﺳﻛﺭﻳﺗﻲ )"ﻣﻛﺎﻥ ﺍﻟﺷﻬﻭﺓ"( ﻓﻬﻭ ﻟﻳﺱ ﻣﻛﺎ ًﻧﺎ ً
ﻭﻟﻛﻧﻪ ﻣﺭﺣﻠﺔ ﻣﻥ ﺍﻟﺗﺟﺎﺭﺏ ﺍﻟﺫﺍﺗﻳﺔ ﺍﻟﺗﺟﺭﻳﺩﻳﺔ ﺑﻌﺩ ﺍﻟﻭﻓﺎﺓ ﺍﻟﺗﻲ ﺍﺟﺗﺎﺯﺗﻬﺎ
ﺍﻟﺭﻭﺡ ﺑﻳﻥ ﻟﺣﻅﺔ ﺍﻧﻁﻔﺎء ﺍﻟﺟﺳﻡ ﺍﻟﻣﺎﺩﻱ ﻭﺍﻟﻣﻭﺕ "ﺍﻟﺛﺎﻧﻲ" ﺍﻟﺗﻲ ﺗﺣﺭﺭ ﺍﻷﻧﺎ
ﺍﻟﻌﻠﻳﺎ ﻧﻬﺎﺋﻳﺎ ً ﻣﻥ ﺍﻟﻣﻐﻠﻔﺎﺕ ﺍﻟﻧﻔﺳﻳﺔ -ﺍﻟﻧﺟﻣﻳﺔ ﻟﺷﺧﺻﻳﺗﻪ ﺍﻷﺭﺿﻳﺔ .ﻫﺫﺍ ﺍﻟﻛﺎﻣﺎ
.ﻟﻭﻛﺎ ﻳﺗﻭﺍﻓﻖ ﻣﻊ "ﺍﻟﻣﻁﻬﺭ" ﺑﺎﻟﻣﺳﻳﺣﻳﺔ.
52
ﺟﻭﺍﺏ -ﺍﻟﺫﻱ ﻳﺣﻠﻡ ﺑﻛﻳﻧﻭﻧﺔ ﻓﻲ ﻛﺎﻣﺎ ﻟﻭﻛﺎ ،ﻋﻠﻰ ﺍﻷﺭﺟﺢ
ﺳﻳﺟﺫﺏ ﻟﻧﻔﺳﻪ ﻛﺎﺑﻭﺱ ،ﺃﻭ ﻳُﻌﺭﺽ ﻧﻔﺳﻪ ﻟﺧﻁﺭ "ﺍﻟﻣﺱ " ﻣﻥ
ﻗﺑﻝ "ﺍﻟﺷﺑﺢ" ﺍﻟﻣﻧﺟﺫﺏ .ﻭﺇﺫﺍ ﻛﺎﻥ ﻭﺳﻳﻁ ﺃﺭﻭﺍﺣﻲ ،ﺃﻭ ﺍﻣﺭﺅ ﻗﺩ
ﺃﺻﺑﺢ ﺳﻠﺑﻳﺎ ً ﺟﺩﺍ ً ﺧﻼﻝ ﺳﺎﻋﺎﺕ ﺍﻻﺳﺗﻳﻘﺎﻅ ،ﻓﺈﻥ ﺣﺗﻰ ﺫﺍﺗﻪ ﺍﻟﻌﻠﻳﺎ
ﻟﻥ ﺗﻛﻭﻥ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺣﻣﺎﻳﺗﻪ .ﻫﺫﺍ ﻫﻭ ﺍﻟﺳﺑﺏ ﻓﻲ ﺃﻥ ﺣﺎﻟﺔ
ﺍﻟﻭﺳﺎﻁﺔ ﺍﻷﺭﻭﺍﺣﻳﺔ ﺍﻟﺳﻠﺑﻳﺔ ﻫﻲ ﺧﻁﻳﺭﺓ ﺟﺩﺍ ً ﻭﺗﻧﺗﻬﻲ ﺑﺣﺭﻣﺎﻥ
ﺍﻟﺫﺍﺕ ﺍﻟﻌﻠﻳﺎ ﻣﻥ ﺃﻱ ﺷﻛﻝ ﻣﻥ ﺃﺷﻛﺎﻝ ﺍﻟﻣﺳﺎﻋﺩﺓ ،ﺃﻭ ﺣﺗﻰ ﻣﻥ
ﺇﻣﻛﺎﻧﻳﺔ ﺗﺣﺫﻳﺭ ﺍﻟﺷﺧﺹ ﺍﻟﻧﺎﺋﻡ ﺃﻭ ﻓﻲ ﺍﻟﻐﻳﺑﻭﺑﺔ.
ﺍﻟﺳﻠﺑﻳﺔ ﺗﺷﻝ ﺍﻻﺭﺗﺑﺎﻁ ﺑﻳﻥ ﺍﻟﻣﺑﺎﺩﺉ ﺍﻟﺩﻧﻳﺎ ﻭﺍﻟﻌﻠﻳﺎ .ﻣﻥ ﺍﻟﻧﺎﺩﺭ ﺟﺩﺍ ً
ﺍﻟﻌﺛﻭﺭ ﻋﻠﻰ ﺃﻣﺛﻠﺔ ﻟﻭﺳﻁﺎء ﺃﺭﻭﺍﺣﻳﻳﻥ ،ﻳﺑﻘﻭﻥ ﻓﻲ ﺣﺎﻟﺔ ﺳﻠﺑﻳﺔ
ﺑﺈﺭﺍﺩﺗﻬﻡ ،ﻣﻥ ﺃﺟﻝ ﺍﻟﺗﻭﺍﺻﻝ ﻣﻊ ﺑﻌﺽ ﺍﻟﺫﻛﺎء ﺍﻟﻌﺎﻟﻲ ،ﺑﻌﺽ
ﺍﻷﺭﻭﺍﺡ ﺍﻟﺧﺎﺭﺟﻳﺔ )ﻭﻟﻛﻥ ﻏﻳﺭ ﻣﺗﺟﺳﺩﺓ( ،ﻭﻣﻊ ﺫﻟﻙ ﻳﺣﺗﻔﻅﻭﻥ
ﺑﻣﺎ ﻳﻛﻔﻲ ﻣﻥ ﺇﺭﺍﺩﺗﻬﻡ ﺍﻟﺷﺧﺻﻳﺔ ﻟﻛﻳﻼ ﻳﻘﻁﻌﻭﺍ ﺃﻭ ﻳﻛﺳﺭﻭﺍ ﺃﻱ
ﺍﺗﺻﺎﻝ ﻣﻊ ﺍﻟﺫﺍﺕ ﺍﻟﻌﻠﻳﺎ.
ً
ﻣﺗﺻﻼً ﻣﻊ ﻛﻳﻧﻭﻧﺔ ﻓﻲ ﺳﺅﺍﻝ -ﻫﻝ ﻳﻣﻛﻥ ﺃﻥ ﻳﻛﻭﻥ "ﺍﻟﺣﺎﻟﻡ"
ﺩﻳﻔﺎﺧﺎﻥ33؟
33ﺩﻳﻔﺎﺧﺎﻥ )ﻛﻠﻣﺔ ﺗﺑﺗﻳﺔ ﺗﺳﺗﺣﺿﺭ ﺍﻟﺟﻧﺔ ﺍﻟﻐﺭﺑﻳﺔ ﻷﻣﻳﺗﺎﺑﺎ( ﺗﺷﻳﺭ ﺇﻟﻰ ﻓﻲ
ﺍﻷﺩﺏ ﺍﻟﺛﻳﻭﺻﻭﻓﻲ ﻟﻠﺣﺎﻟﺔ ﺍﻟﺳﻣﺎﻭﻳﺔ ﺍﻟﺗﻲ ﻳﺗﻡ ﺍﻟﻭﺻﻭﻝ ﺇﻟﻳﻪ ﻋﻥ ﻁﺭﻳﻖ
ﺍﻹﻳﻐﻭ ﺍﻟﻌﻠﻳﺎ ﻋﻧﺩ ﺗﺣﺭﻳﺭﻫﺎ ﻣﻥ ﻋﻭﺍﺋﻘﻬﺎ ﺍﻷﺭﺿﻳﺔ ﻣﻥ ﺧﻼﻝ ﻋﻣﻠﻳﺔ ﺍﻟﻣﻭﺕ
ﺍﻟﺛﺎﻧﻲ.
53
ﺗﻧﺯﻝ ﺇﻟﻰ ﻣﺳﺗﻭﺍﻧﺎ ﺍﻷﺭﺿﻲ ﻭﺍﻷﻣﺭ ﻣﺗﺭﻭﻙ ﻟﻧﺎ -ﺃﻭ ﺑﺎﻷﺣﺭﻯ
ﻟﻠﺫﺍﺕ ﺍﻟﺩﺍﺧﻠﻳﺔ -ﻟﻛﻲ ﺗﺭﺗﻘﻲ ﺇﻟﻰ ﻣﺳﺗﻭﺍﻫﺎ.
ﺟﻭﺍﺏ :ﻫﺫﺍ ﻟﻳﺱ ﻧﻭﻣﺎ ً ﺣﻘﻳﻘﻳﺎً ،ﺑﻝ ﻫﻭ ﺳﺑﺎﺕ ﺛﻘﻳﻝ .ﻻ ﺗﻭﺟﺩ
ﺭﺍﺣﺔ ﺟﺳﺩﻳﺔ ،ﻭﻟﻛﻥ ﺣﺎﻟﺔ ﺃﺳﻭﺃ ﻣﻥ ﺍﻷﺭﻕ ﻭﺍﻟﺫﻱ ﻳﻘﺗﻝ ﺍﻟﺳﻛﻳﺭ
ﺑﺳﺭﻋﺔ .ﻓﻲ ﻣﺛﻝ ﻫﺫﻩ ﺍﻟﺣﺎﻟﺔ ﻣﻥ ﺍﻟﺩﻫﺷﺔ ﻭﺍﻻﻧﺫﻫﺎﻝ ،ﻭﻛﺫﻟﻙ
ﺃﺛﻧﺎء ﺍﻟﺳﻛﺭ ﺑﺎﻟﻳﻘﻅﺔ ،ﻛﻝ ﺷﻲء ﻳﺩﻭﺭ ﻭﻳﺗﻧﻘﻝ ﺑﺳﺭﻋﺔ ﻓﻲ ﺍﻟﺩﻣﺎﻍ
ﻭﻳﻧﺗﺞ ﻓﻲ ﺍﻟﺧﻳﺎﻝ ﻭﺍﻟﻌﻘﻠﻳﺔ ﺍﻟﻣﺧﺗﻠﺔ ﺃﺷﻛﺎﻻ ً ﻓﻅﻳﻌﺔ ﻭﻏﺭﻳﺑﺔ ﻭﺍﻟﺗﻲ
ﻻ ﺗﺗﻭﻗﻑ ﻋﻥ ﺍﻟﺣﺭﻛﺔ ﻭﺍﻻﻟﺗﻭﺍء.
54
ﻳﺗﻭﻗﻑ ﻋﻥ ﻛﻭﻧﻪ ﻋﺎﺋﻘﺎ ً ﺃﻭ ﺣﺎﺟﺯﺍ ً ﺑﻳﻥ ﺩﻣﺎﻍ ﺍﻹﻧﺳﺎﻥ ﺍﻟﺟﺳﺩﻱ
ﻭﺫﺍﺗﻪ ﺍﻟﻌﻠﻳﺎ.
55
-2ﺍﻷﺣﻼﻡ ﺍﻟﻣﺟﺎﺯﻳﺔ ،ﺃﻭ ﻟﻣﺣﺎﺕ ﻣﻊ ﻣﻼﻣﺢ ﻏﻳﺭ ﻣﺣﺩﺩﺓ ﻋﻥ
ﺍﻟﺣﻘﺎﺋﻖ ﺍﻟﺗﻲ ﺍﺳﺗﻭﻟﻰ ﻋﻠﻳﻬﺎ ﺍﻟﺩﻣﺎﻍ ﻭﺷﻭﻫﻬﺎ ﺧﻳﺎﻟﻧﺎ .ﻫﺫﻩ
ﺍﻷﺣﻼﻡ ،ﺑﺷﻛﻝ ﻋﺎﻡ ،ﻟﻳﺳﺕ ﺳﻭﻯ ﻧﺻﻑ ﺩﻗﻳﻘﺔ.
-3ﺍﻷﺣﻼﻡ ﺍﻟﻣﺭﺳﻠﺔ ﻣﻥ ﻗﺑﻝ ﺣﻛﻣﺎء )ﺟﻳﺩﻳﻥ ﺃﻭ ﺳﻳﺋﻳﻥ( ،ﻣﻥ ﻗﺑﻝ
ﺧﺑﺭﺍء ﺑﺎﻟﺷﻔﺎء ﺍﻟﻣﻐﻧﺎﻁﻳﺳﻲ ،ﺃﻭ ﻋﻥ ﻁﺭﻳﻖ ﺃﻓﻛﺎﺭ ﻣﻥ ﻛﻳﻧﻭﻧﺎﺕ
ﺫﺍﺕ ﺫﻛﺎء ﻗﻭﻱ ﺟﺩﺍ ً ﺗﺳﻌﻰ ﺇﻟﻰ ﺣﺛﻧﺎ ﻋﻠﻰ ﺗﺣﻘﻳﻖ ﺇﺭﺍﺩﺗﻬﻡ.
-4ﺍﻷﺣﻼﻡ ﺑﺄﺛﺭ ﺭﺟﻌﻲ ،ﻭﻫﻲ ﺃﺣﻼﻡ ﺍﻷﺣﺩﺍﺙ ﺍﻟﺗﻲ ﺗﻧﺗﻣﻲ ﺇﻟﻰ
ﺍﻟﺗﺟﺳﺩﺍﺕ ﺍﻟﻣﺎﺿﻳﺔ.
-5ﺍﻷﺣﻼﻡ ﺍﻟﺗﺣﺫﻳﺭﻳﺔ ﺍﻟﺗﻲ ﺗﺳﺗﻬﺩﻑ ﺍﻵﺧﺭﻳﻥ ﺍﻟﺫﻳﻥ ﻫﻡ ﺃﻧﻔﺳﻬﻡ
ﻏﻳﺭ ﻗﺎﺩﺭﻳﻥ ﻋﻠﻰ ﺍﻟﺗﺄﺛﺭ ﺑﻬﺫﻩ ﺍﻟﺗﺣﺫﻳﺭﺍﺕ.34
-6ﺍﻷﺣﻼﻡ ﺍﻟﻣﺷﻭﺷﺔ ،ﺍﻟﺗﻲ ﻧﻭﻗﺷﺕ ﺃﺳﺑﺎﺑﻬﺎ ﺃﻋﻼﻩ.
-7ﺍﻷﺣﻼﻡ ﺍﻟﺗﻲ ﻫﻲ ﺧﻳﺎﻻﺕ ﺑﺣﺗﺔ ﻭﺻﻭﺭ ﻓﻭﺿﻭﻳﺔ ،ﻧﺎﺗﺟﺔ ﻋﻥ
ﺳﻭء ﺍﻟﻬﺿﻡ ،ﺃﻭﻋﻥ ﺑﻌﺽ ﺍﻻﺿﻁﺭﺍﺑﺎﺕ ﺍﻟﻧﻔﺳﻳﺔ ،ﺃﻭ ﻋﻥ ﺑﻌﺽ
ﺍﻷﺳﺑﺎﺏ ﺍﻟﺧﺎﺭﺟﻳﺔ ﻣﻥ ﻫﺫﺍ ﺍﻟﻧﻭﻉ.
34 ﺗﺣﺫﻳﺭ ﻳُﺭﺳﻝ ﺇﻟﻰ ﺷﺧﺹ ﻳﺗﻌﻠﻖ ﺑﺻﺩﻳﻖ ﻟﻪ ،ﻭﻗﺩ ﺗﻡ ﺍﺭﺳﺎﻟﻪ ﻟﻬﺫﺍ
ﺍﻟﺷﺧﺹ ﻟﻳﺣﺫﺭ ﺻﺩﻳﻘﻪ ﻷﻥ ﺍﻟﺻﺩﻳﻖ ﻻ ﻳﻣﺗﻠﻙ ﺣﺳﺎﺳﻳﺔ ﻣﺭﻫﻔﺔ ﺗﺳﻣﺢ ﻟﻪ
ﺑﺄﻥ ﻳﻠﺗﻘﻁ ﻫﻭ ﻧﻔﺳﻪ ﻫﺫﺍ ﺍﻟﺗﺣﺫﻳﺭ.
56
..............................................ﺗﻤﻬﺪ
.............................................. 7
.....................................ﺗﻌﺎﻟﻢ ﻋﺎﻣﺔ
..................................... 22
57