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‫ﺍﻷﺏ‪ /‬ﺃﻏﺴﻄﻴﻨﻮﺱ ﻣﻮﺭﻳﺲ ﺍﻟﻜﺮﻣﻠﻲ‬

‫ﺇﻥ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﺑﺎﳌﻌﲎ ﺍﻟﺸﺮﻗﻲ ﳍﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻫﻲ ﺍﻟﺘﻮﺟ‪‬ﻪ ﳓﻮ ﺍﷲ ﺍﻟﺴﺎﻛﻦ ﰲ ﺩﺍﺧﻠﻨﺎ‪ .‬ﻭﻫﺬﻩ‬
‫ﺍﻟﺼﻼﺓ ﺗ‪‬ﺴﻤﻰ ﺃﻳﻀﺎﹰ "ﺻﻼﺓ ﺍﻟﻘﻠﺐ"‪ .‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻷﺧﲑﺓ ﻟﻴﺴﺖ ﺩﻗﻴﻘﺔ ﺑﺎﻟﻜﻔﺎﻳﺔ ﻷﻥ ﻛﻞ ﺻﻼﺓ ﳚﺐ‬
‫ﺃﻥ ﺗﺼﺪﺭ ﻣﻦ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺃﻱ ﻣﻦ ﻋﻤﻖ ﻧﻔﺴﻪ‪ ،‬ﰲ ﻭﻗﺖ ﺃﻥ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﻧﻘﺼﺪﻫﺎ ﻫﻲ ﺻﻼﺓ ﻣﻮﺟ‪‬ﻬﺔ ﷲ‬
‫ﺍﳊﺎﺿﺮ ﰲ ﺍﻟﻘﻠﺐ‪ .‬ﻭ"ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ" ﺃﻳﻀﺎﹰ ﺗﻌﺎﺩﻝ ﻋﻨﺪ ﺍﻟﻜﺜﲑﻳﻦ "ﺻﻼﺓ ﻳﺴﻮﻉ"‪ ،‬ﺗﻠﻚ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﺗﺴﺘﻨﺪ‬
‫ﺑﺼﻮﺭﺓ ﺟﻮﻫﺮﻳﺔ ﺇﱃ ﺗﺮﺩﻳﺪ ﻋﺒﺎﺭﺓ ﺗﻀﻢ ﺍﺳﻢ ﻳﺴﻮﻉ‪ .‬ﻭﺳﻨﺘﻜﻠﻢ ﻋﻦ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﺍﻟﺒﻴﺰﻧﻄﻴﺔ‪ ١‬ﻭﺃﻧﻮﺍﻋﻬﺎ ﻓﻴﻤﺎ‬
‫ﺑﻌﺪ‪.‬‬
‫ﻭﻟﻨﺬﻛﺮ ﻓﻘﻂ ﺍﻵﻥ ﺃﻥ ﰲ ﻋﺒﺎﺭﺓ "ﺻﻼﺓ ﻳﺴﻮﻉ" ﺍﻟﺘﺒﺎﺳﺎﹰ ﺃﻳﻀﺎﹰ‪ .‬ﻓﺼﻼﺓ ﻳﺴﻮﻉ ﻫﺬﻩ ﻫﻲ ﺻﻼﺓ‬
‫ﻣﻮﺟﻬﺔ ﺇﱃ ﻳﺴﻮﻉ ﻭﻟﻴﺴﺖ ﺻﻼﺓ ﻳﺼﻠﻴﻬﺎ ﻳﺴﻮﻉ )ﻭﺇﻥ ﻛﺎﻧﺖ ﰲ ﺩﺭﺟﺘﻬﺎ ﺍﻷﻋﻤﻖ ﺻﻼﺓ ﺭﻭﺡ ﻳﺴﻮﻉ ﻧﻔﺴﻪ‬
‫ﺍﻟﺬﻱ ﻳﺼﻠﻲ ﰲ ﺩﺍﺧﻠﻨﺎ‪ ،‬ﻛﻤﺎ ﻳﺬﻛﺮ ﺍﻟﻘﺪﻳﺲ ﺑﻮﻟﺲ ﰲ ﺭﻭﻡ ‪ ،٢٦:٨‬ﻓﻌﻨﺪ ﻫﺬﺍ ﺍﳌﻌﲎ ﳚﻮﺯ ﺍﻟﺘﻜﻠﹼﻢ ﻋﻦ "ﺻﻼﺓ‬
‫ﻳﺴﻮﻉ"(‪ .‬ﻭﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻋﻠﻴﻨﺎ ﺃﻥ ﳕﻴﺰ ﺑﲔ "ﺻﻼﺓ ﻳﺴﻮﻉ" ﻭ "ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ"‪ ،‬ﺫﻟﻚ ﻷﻧﻪ ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ‬
‫ﺗ‪‬ﺠﺮﻯ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﺩﻭﻥ ﺃﻥ ﺗﻜﻮﻥ ﻣﻮﺟ‪‬ﻬﺔ ﺑﺼﻮﺭﺓ ﺧﺎﺻﺔ ﺃﻭ ﻣﺒﺎﺷﺮﺓ ﻟﻴﺴﻮﻉ‪.‬‬
‫ﻣﻦ ﺍﳌﻤﻜﻦ ﺍﻋﺘﺒﺎﺭ ﺻﻼﺓ ﻳﺴﻮﻉ‪ ،‬ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﻟﺒﻴﺰﻧﻄﻴﺔ‪ ،‬ﺇﺣﺪﻯ ﺍﻷﺷﻜﺎﻝ ﺍﳌﻄﻮ‪‬ﺭﺓ ﻟﻠﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ‪،‬‬
‫ﻓﺄﺳﺎﺳﻬﺎ‪ ،‬ﻫﻮ ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﺍﷲ ﰲ ﺩﺍﺧﻠﻨﺎ ﻛﻤﺎ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﻋﺎﻣﺔ‪ ،‬ﻏﲑ ﺃ‪‬ﺎ ﺃﺿﺎﻓﺖ ﺇﱃ ﻫﺬﺍ‬
‫ﺍﻟﻌﻨﺼﺮ ﺍﻷﺳﺎﺳﻲ ﻋﻨﺼﺮﻳﻦ ﺁﺧﺮﻳﻦ ﺃﻻ ﻭﳘﺎ ﺗﺮﺩﻳﺪ ﺍﺳﻢ ﻳﺴﻮﻉ ﻭﺿﺒﻂ ﻣﻌﲔ ﻟﻠﺘﻨﻔﺲ ﻛﻤﺎ ﺳﻨﺮﻯ ﻓﻴﻤﺎ ﺑﻌﺪ‪.‬‬
‫ﻓﻤﻤﺎﺭﺳﺔ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ‪ ،‬ﻭﻫﻲ ﳑﺎﺭﺳﺔ ﺧﺎﺻﺔ ﻟﻠﻜﻨﻴﺴﺔ ﺍﻟﺸﺮﻗﻴﺔ‪ ،‬ﻗﺪ ﺗﻄﻮ‪‬ﺭﺕ ﻋﱪ ﺍﻷﺟﻴﺎﻝ‪ ،‬ﻣﻨﺬ ﺍﻟﻘﺮﻭﻥ‬
‫ﺍﻷﻭﱃ ﻭﺣﱴ ﺃﻳﺎﻣﻨﺎ ﻫﺬﻩ‪ .‬ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﱂ ﺗﻈﻬﺮ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﺇﻻ ﺑﺼﻮﺭﺓ ﺿﻤﻨﻴﺔ‪ .‬ﻭﺇﳕﺎ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ‬
‫ﻓﻘﻂ ﻇﻬﺮﺕ ﺑﺼﻮﺭﺓ ﻭﺍﺿﺤﺔ ﳑﺎﺭﺳﺔ ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﺍﷲ ﺍﻟﺴﺎﻛﻦ ﰲ ﺩﺍﺧﻞ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻗﺪ ﻭﺻﻠﺖ ﺇﱃ ﺷﻜﻠﻬﺎ‬
‫ﺍﻷﻋﻤﻖ ﰲ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ‪.‬‬
‫ﻭﻻ ﳚﺐ ﺍﻻﺳﺘﻐﺮﺍﺏ ﻣﻦ ﺃﻥ ﻫﺬﺍ ﺍﻟﺸﻜﻞ ﻣﻦ ﺍﻟﺼﻼﺓ ﺍﻟﺬﻱ ﺃﺻﺒﺢ ﺇﺣﺪﻯ ﳑﻴﺰﺍﺕ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ‬
‫ﺍﳌﺴﻴﺤﻴﺔ ﺍﻟﺸﺮﻗﻴﺔ‪ ،‬ﱂ ﻳﻈﻬﺮ ﺑﻮﺿﻮﺡ ﻣﻦ ﻭﻗﺖ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ‪ .‬ﻓﺎﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ‪ ،‬ﻣﺜﻞ ﻣﻠﻜﻮﺕ ﺍﷲ‪ ،‬ﻫﻮ ﺑﺬﺭﺓ‬
‫ﻣﺪﻋﻮﺓ ﺃﻥ ﺗﺼﺒﺢ ﺷﺠﺮﺓ‪ .‬ﻓﻜﻼﻡ ﺍﷲ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﻳﻨﻤﻮ ﻛﻠﻤﺎ ﻋﺎﺷﺘﻪ ﺍﻟﻜﻨﻴﺴﺔ ﺑﻘﻴﺎﺩﺓ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪.‬‬

‫‪ ١‬ﺇﻥ ﺑﻴﺰﻧﻄﻴﺔ ﻫﻲ ﺍﻻﺳﻢ ﺍﻟﻘﺪﱘ ﳌﺪﻳﻨﺔ ﻗﺴﻄﻨﻄﻴﻨﻴﺔ )ﺍﻵﻥ ﺍﺳﺘﻨﺒﻮﻝ( ﻭﻋﺒﺎﺭﺓ "ﺑﻴﺰﻧﻄﻲ" ﺗﻄﺒ‪‬ﻖ ﻋﻠﻰ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ‪ ،‬ﻭﺧﺎﺻﺔ ﺍﻟﺜﻘﺎ ﻓﺔ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ‪ ،‬ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ ﺇﱃ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ‬
‫ﻋﺸﺮ‪.‬‬
‫‪١‬‬

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‫ﻭﻣﺎ ﺳﺘﻜﻮﻥ ﻋﻠﻴﻪ ﺍﻟﺸﺠﺮﺓ ﻻ ﻳﻈﻬﺮ ﺑﻮﺿﻮﺡ ﰲ ﺍﻟﺒﺬﺭﺓ ﻧﻔﺴﻬﺎ ﻭﻻ ﰲ ﻧﺒﺘﺘﻬﺎ ﺍﻷﻭﱃ‪ .‬ﻭﻣﻦ ﺍﻷﻛﻴﺪ ﺃﻥ ﺍﻟﺼﻼﺓ‬
‫ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﻣﺴﺘﻨﺪﺓ ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﺇﱃ ﻣﻔﻬﻮﻡ ﺍﺭﺗﻔﺎﻉ ﺍﻟﻨﻔﺲ ﳓﻮ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﺍﻟﺴﻤﺎﺀ ﺭﻣﺰﺍﹰ‬
‫ﻟﺴﻜﲎ ﺍﷲ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻓﻮﻕ ﺍﻹﻧﺴﺎﻥ ﻭﺧﺎﺭﺟﻪ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﳌﻮﻗﻒ ﺍﻟﻄﺒﻴﻌﻲ ﰲ ﲨﻴﻊ ﺍﻷﺩﻳﺎﻥ ﺗﻘﺮﻳﺒﺎﹰ ﻭﺧﺎﺻﺔ‬
‫ﺍﻷﺩﻳﺎﻥ "ﺍﻟﺴﻤﺎﻭﻳﺔ"‪ .‬ﻏﲑ ﺃﻥ ﺳﻜﲎ ﺍﷲ ﰲ ﺍﻟﻘﻠﺐ ﻫﻲ ﻋﻘﻴﺪﺓ ﺃﺳﺎﺳﻴﺔ ﰲ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ‪ ،‬ﱂ ﻳﺒﺪﺃ ﺗﺄﺛﲑﻫﺎ ﻋﻠﻰ‬
‫ﳑﺎﺭﺳﺔ ﺍﻟﺼﻼﺓ ﺇﻻ ﺗﺪﺭﳚﻴﺎﹰ‪ ،‬ﲝﻴﺚ ﺗﻮﻟﹼﺪﺕ ﻣﻨﻬﺎ ﺻﻼﺓ ﻣﻮﺟ‪‬ﻬﺔ ﺇﱃ ﺍﷲ ﺍﻟﺴﺎﻛﻦ ﰲ ﺩﺍﺧﻞ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻏﲑ ﺃﻥ‬
‫ﻓﻜﺮﺓ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﻛﺎﻧﺖ ﻣﻮﺟﻮﺩﺓ ﺿﻤﻨﻴﺎﹰ ﰲ ﻋﻘﻴﺪﺓ ﺳﻜﲎ ﺍﷲ ﰲ ﺍﻟﻘﻠﺐ ﻛﺎﻟﺸﺠﺮﺓ ﰲ ﺍﻟﺒﺬﺭﺓ‪ .‬ﻓﺴﻴﻜﻮﻥ ﻣﻦ‬
‫ﺍﳌﻔﻴﺪ ﺟﺪﺍﹰ ﰲ ﺑﺪﺍﻳﺔ ﻛﻼﻣﻨﺎ ﻋﻦ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﺃﻥ ﻧﺘﻮﻗﻒ ﻗﻠﻴﻼﹰ ﻟﻠﺘﻌﺮ‪‬ﻑ ﻋﻠﻰ ﺃﺳﺴﻬﺎ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ‪.‬‬
‫ﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺍﻧﻄﻼﻗﻨﺎ ﻣﻦ ﺁﻳﺘﲔ ﺃﺳﺎﺳﻴﺘﲔ ﺗﺎﺑﻌﺘﲔ ﻟﻠﺮﺳﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻷﻫﻞ ﻛﻮﺭﻧﺘﺲ ﻭﻛﺄ‪‬ﻤﺎ‬
‫ﰲ ﺍﳊﻘﻴﻘﺔ ﺟﺰﺀﺍﻥ ﻟﻨﺸﻴﺪ ﻭﺍﺣﺪ ﺫﻛﺮﳘﺎ ﺍﻟﻘﺪﻳﺲ ﺑﻮﻟﺲ ﺿﻤﻦ ﻓﺼﻮﻝ ﺗﺘﻜﻠﻢ ﻋﻦ ﺧﱪﺓ ﻭﺟﻮﺩ ﺍﳌﺴﻴﺢ ﺍﻟﻘﺎﺋﻢ‬
‫ﰲ ﺩﺍﺧﻠﻨﺎ ﻛﻤﺼﺪﺭ ﻟﻠﺮﺳﺎﻟﺔ ﺍﳌﺴﻴﺤﻴﺔ‪ .‬ﻭﻫﺎﺗﺎﻥ ﺍﻵﻳﺘﺎﻥ ﳘﺎ‪:‬‬
‫"ﻭﳓﻦ ﲨﻴﻌﺎﹰ ﻧﻌﻜﺲ ﺻﻮﺭﺓ ﳎﺪ ﺍﻟﺮﺏ ﺑﻮﺟﻮﻩ ﻣﻜﺸﻮﻓﺔ‪ ،‬ﻓﻨﺘﺤﻮﻝﹸ ﺇﱃ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ ﺫﺍ‪‬ﺎ‪ ،‬ﻓﻬﻲ ﺗﺰﺩﺍﺩ‬
‫ﳎﺪﺍﹰ ﻋﻠﻰ ﳎﺪ‪ ،‬ﺑﻔﻀﻞ ﺍﻟﺮﺏ ﺍﻟﺬﻱ ﻫﻮ ﺭﻭﺡ" )‪٢‬ﻛﻮﺭ‪.٢(١٨:٣‬‬
‫"ﻭﺍﷲ ﺍﻟﺬﻱ ﻗﺎﻝ‪» :‬ﻟﻴﺸﺮﻕ ﻣﻦ ﺍﻟﻈﻠﻤﺔ ﻧﻮﺭ« ﻫﻮ ﺍﻟﺬﻱ ﺃﺿﺎﺀ ﻧﻮﺭﻩ‪ ٣‬ﰲ ﻗﻠﻮﺑﻨﺎ ﻟﺘﺸﺮﻕ ﻣﻌﺮﻓﺔ ﳎﺪ ﺍﷲ‪،‬‬
‫ﺫﻟﻚ ﺍ‪‬ﺪ ﺍﻟﺬﻱ ﻋﻠﻰ ﻭﺟﻪ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ" )‪٢‬ﻛﻮﺭ‪.(٦:٤‬‬
‫ﺇﻥ ﺑﻨﻴﺔ ﺍﳋﱪﺓ ﺍﻟﺮﻭﺣﻴﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻫﻨﺎ ﺗﺸﲑ ﺇﱃ ﺑﻨﻴﺔ ﺣﺪﺙ ﲡﻠﻲ ﺍﻟﺮﺏ‪ ،‬ﻭﺧﺎﺻﺔ ﻛﻤﺎ ﻳﺄﰐ ﰲ‬
‫)ﻟﻮ‪ (٣٧-٢٧:٩‬ﺣﻴﺚ ﲡﻠﻰ ﻭﺟﻪ ﺍﳌﺴﻴﺢ ﰲ ﺟﻮ ﺍﻟﺼﻼﺓ )ﻟﻮ‪ .( ٢٨:٩‬ﻓﻔﻲ ﺍﳊﺎﻟﺘﲔ ﻳ‪‬ﺬﻛﺮ ﻧﻮﺭ ﳎﺪ ﺍﷲ ﻋﻠﻰ‬
‫ﻭﺟﻪ ﺍﳌﺴﻴﺢ )ﺍﻟﺬﻱ ﻫﻮ ﰲ ﻧﺺ ﺍﻟﻘﺪﻳﺲ ﺑﻮﻟﺲ ﺍﳌﺮﺁﺓ ﻭﺍﻟﺼﻮﺭﺓ ﺃﻱ ﺻﻮﺭﺓ ﺍﻵﺏ ﺍﻟﱵ ﺗ‪‬ﺸﻊ ﲟﺠﺪﻩ(‪ .‬ﻭﻟﻜﻦ‪،‬‬
‫ﰲ ﻭﻗﺖ ﺍﻟﻘﺪﻳﺲ ﺑﻮﻟﺲ ﱂ ﻳﻜﻦ ﺍﳌﺴﻴﺢ ﻣﻊ ﺭﺳﻠﻪ ﻓﺤﺴﺐ ﺑﻞ ﻓﻴﻬﻢ ﺃﻳﻀﺎﹰ‪ .‬ﻭﺍﻟﺘﺠﻠﻲ ﺍﻟﺬﻱ ﻳﺸﲑ ﺇﻟﻴﻪ ﺍﻟﻘﺪﻳﺲ‬
‫ﺑﻮﻟﺲ ﻫﻨﺎ ﳛﺪﺙ ﰲ ﺩﺍﺧﻞ ﻗﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ‪" :‬ﺃﺷﺮﻕ ﺍﷲ ﰲ ﻗﻠﻮﺑﻨﺎ"‪ .‬ﻭﻓﻴﻤﺎ ﺑﻌﺪ ﺃﺷﺎﺭ ﺍﻟﻘﺪﻳﺲ ﺑﻄﺮﺱ ﺇﱃ ﻫﺬﺍ‬
‫ﺍﻟﺘﺠﻠﻲ ﺍﻟﺒﺎﻃﲏ ﰲ ﺭﺳﺎﻟﺘﻪ ﺍﻟﺜﺎﻧﻴﺔ ﻋﻨﺪﻣﺎ ﻗﺎﻝ‪:‬‬
‫"ﻓﻤﺎ ﺃﺗﺒﻌﻨﺎ ﳓﻦ ﺧﺮﺍﻓﺎﺕ ﻣﻠﻔﻘﺔ ﺣﲔ ﺃﻃﻠﻌﻨﺎﻛﻢ ﻋﻠﻰ ﻗﻮﺓ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻭﻋﻠﻰ ﳎﻴﻴﺌﻪ‪ ،‬ﻷﻧﻨﺎ‬
‫ﺑﻌﻴﻮﻧﻨﺎ ﺭﺃﻳﻨﺎ ﻋﻈﻤﺘﻪ‪.‬‬
‫ﻓﺈﻧﻪ ﻧﺎﻝ ﻣﻦ ﺍﻵﺏ ﺇﻛﺮﺍﻣﺎﹰ ﻭﳎﺪﺍﹰ ﺣﲔ ﺟﺎﺀﻩ ﻣﻦ ﳎﺪ ﺍﷲ ﺗﻌﺎﱃ ﺻﻮﺕ ﻳﻘﻮﻝ‪»:‬ﻫﺬﺍ ﻫﻮ ﺍﺑﲏ ﺍﳊﺒﻴﺐ‬
‫ﺍﻟﺬﻱ ﺑﻪ ﺭﺿﻴﺖ«‪.‬‬

‫‪ 2‬ﰲ ﺑﻌﺾ ﺍﻟﺘﺮﲨﺎﺕ ﳒﺪ ﻫﺬﻩ ﺍﻵﻳﺔ ﻫﻜﺬﺍ"ﳓﻦ ﲨﻴﻌﺎ‪ ،‬ﺑﻮﺟﻮﻩ ﻏﲑ ﳏﺠﻮﺑﺔ‪ ،‬ﻧﺸﺎﻫﺪ ﳎﺪ ﺍﻟﺮﺏ ﻛﻤﺎ ﰲ ﻣﺮﺁﺓ‪ .‬ﻭﻧﺘﺤﻮﻝ ﺍﱃ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ ﻣﻦ ﳎﺪ ﺍﱃ ﳎﺪ ﺑﻔﻀﻞ ﺍﻟﺮﺏ ﺍﻟﺬﻱ ﻫـﻮ‬
‫ﺭﻭﺡ"‬
‫‪ 3‬ﻭﰲ ﺑﻌﺾ ﺍﻟﺘﺮﲨﺎﺕ ﳒﺪ ﻫﺬﻩ ﺍﻵﻳﺔ ﻫﻜﺬﺍ" ﻓﺎﻥ ﺍﷲ ﺍﻟﺬﻱ ﻗﺎﻝ ‪ :‬ﻟﻴﺸﺮﻕ ﻣﻦ ﺍﻟﻈﻠﻤﺔ ﻧﻮﺭ ﻫﻮ ﺍﻟﺬﻱ ﺃﺷﺮﻕ ﰲ ﻗﻠﻮﺑﻨﺎ ﻻﺷﻌﺎﻉ ﻣﻌﺮﻓﺔ ﳎﺪ ﺍﷲ ﺫﻟﻚ ﺍ‪‬ﺪ ﺍﻟﺬﻱ ﻋﻠﻰ ﻭﺟﻪ ﺍﳌﺴﻴﺢ"‪.‬‬
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‫ﲰﻌﻨﺎ ﳓﻦ ﻫﺬﺍ ﺍﻟﺼﻮﺕ ﺁﺗﻴﺎﹰ ﻣﻦ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭﻛﻨﺎ ﻣﻌﻪ ﻋﻠﻰ ﺍﳉﺒﻞ ﺍﳌﻘﺪﺱ‪ .‬ﻓﺎﺯﺩﺍﺩ ﻳﻘﻴﻨ‪‬ﻨﺎ ﺑﻜﻼﻡ‬
‫ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﺃﻧﺘﻢ ﺗﻔﻌﻠﻮﻥ ﺣﺴﻨﺎﹰ ﺇﺫﺍ ﻧﻈﺮﰎ ﺇﻟﻴﻪ ﻛﺄﻧﻪ ﺳﺮﺍﺝ‪ ‬ﻣﻨﲑ‪ ‬ﻳ‪‬ﻀﺊﹸ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﻣ‪‬ﻈﻠﻢ‪ ،‬ﺇﱃ ﺃﻥ ﻳﻄﻠﻊ ﺍﻟﻨﻬﺎﺭ‪‬‬
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‫ﻭﻳ‪‬ﺸﺮﻕ‪ ‬ﰲ ﻗﹸﻠﻮﺑﻜﻢ" )‪٢‬ﺑﻂ‪(١٩-١٦:١‬‬
‫ﻭﻓﻌﻼﹰ ﻓﺈﻥ ﺍﳌﺴﻴﺢ ﻳﺴﻜﻦ ﰲ ﻗﻠﻮﺑﻨﺎ )ﻏﻼ‪ (٦:٤‬ﺑﺮﻭﺣﻪ )ﺭﻭﻡ‪ (٩:٨‬ﻭﻫﺬﺍ ﺍﻟﺮﻭﺡ ﻟﻴﺲ ﺣﺎﺿﺮﺍﹰ ﻓﻴﻨﺎ‬
‫ﻣﺜﻞ ﻗﻮﺓ ﺇﳍﻴﺔ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺇﻧﻪ ﺳﺎﻛﻦ ﻓﻴﻨﺎ ﺷﺨﺼﻴﺎﹰ ﻷﻧﻪ ﺍﻟﺮﻭﺡ ﺍﳊﻲ‪" .‬ﺭﻭﺡ ﺍﷲ ﺍﳊﻲ" )‪٢‬ﻛﻮﺭ ‪" (٣:٣‬ﺭﻭﺡ‬
‫ﺍﳌﺴﻴﺢ" )ﺭﻭﻡ ‪ (٩:٨‬ﺍﳊﻲ ﻓﻴﻨﺎ )ﻏﻼ ‪ .(٢٠:٢‬ﻭﻷﻥ ﻫﺬﺍ ﺍﻟﺮﻭﺡ ﻫﻮ ﻣﻮﺟﻮﺩ ﺷﺨﺼﻴﺎﹰ ﰲ ﻗﻠﻮﺑﻨﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻠﻢ‬
‫ﺃﺭﻭﺍﺣﻨﺎ )ﺭﻭﻡ ‪ (١٦:٨‬ﻭﻳﺼﻠﻲ ﻣﻌﻨﺎ ﺃﺑ‪‬ﺎ ﺃﻳﻬﺎ ﺍﻵﺏ ﻋﻠﻰ ﻣﺜﺎﻝ ﺍﳌﺴﻴﺢ )ﺭﻭﻡ ‪٢٦:٨‬؛ ﻏﻼ ‪ (٦:٤‬ﻓﻨﺴﺘﻄﻴﻊ‬
‫ﺇﺫﻥ ﺃﻥ ﻧﻠﺘﻘﻲ ﺑﺎﳌﺴﻴﺢ ﺍﻟﻘﺎﺋﻢ ﻭﺭﻭﺣﻪ ﰲ ﻗﻠﻮﺑﻨﺎ‪ ،‬ﺃﻱ ﰲ ﻋﻤﻖ ﻛﻴﺎﻧﻨﺎ‪ ،‬ﻭﻧﻘﺘﺮﺏ ﻫﻨﺎﻙ ﻣﻦ ﻣﺼﺪﺭ ﺇﺷﻌﺎﻉ ﳎﺪﻩ‪.‬‬
‫ﺫﻟﻚ ﻛﻠﻪ ﻳﺆﻳﺪﻩ ﺭﻣﺰ ﻛﺘﺎﰊ ﻣﻬﻢ‪ ،‬ﻋﺰﻳﺰ ﻋﻠﻰ ﺍﻟﻘﺪﻳﺲ ﺑﻮﻟﺲ‪ ،‬ﺃﻻ ﻭﻫﻮ ﺭﻣﺰ ﺍﳍﻴﻜﻞ ﺃﻭ ﺍﳌﻘﺪﺱ‪.‬‬
‫ﻭﺍﳉﺪﻳﺮ ﺑﺎﻟﺬﻛﺮ ﺃﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﺍﻟﱵ ﻳﺴﺘﻌﻤﻠﻬﺎ ﺍﻟﻘﺪﻳﺲ ﺑﻮﻟﺲ ﻟﻺﺷﺎﺭﺓ ﺇﱃ ﺍﳍﻴﻜﻞ ﻫﻲ ﺩﻭﻣﺎﹰ "ﻧﺎﻭﺱ" ﺃﻱ‬
‫"ﺍﳌﻘﺪﺱ" )ﰲ ﻭﻗﺖ ﺃﻥ ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﺗﺸﲑ ﺇﱃ ﺍﳍﻴﻜﻞ ﲜﻤﻠﺘﻪ ﻫﻲ "ﻫﻴﱪﻭﻥ"(”‪.”Santuario” “Tempio‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﻫﻲ ﻣﻬﻤﺔ ﺟﺪﺍﹰ ﻟﻨﻔﻬﻢ ﻋﺒﺎﺭﺍﺕ ﻣﺜﻞ "ﺇﻧﻜﻢ ﻫﻴﻜﻞ ﺍﷲ ﺍﳊﻲ" )‪٢‬ﻛﻮﺭ‪١٦:٦‬؛ ‪١‬ﻛﻮﺭ ‪١٧:٣‬؛‬
‫‪ .(١٩:٦‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﺃﺻﺒﺢ ﻫﻴﻜﻞ ﺍﷲ ﻓﺬﻟﻚ ﻷﻥ ﺍﷲ ﻳﺴﻜﻦ ﻣﻘﺪﺳﻪ ﺍﻟﺒﺎﻃﲏ ﺍﳋﻔﻲ ﺃﻱ ﰲ "ﻗﻠﺒﻪ"‬
‫ﺑﻠﻐﺔ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ‪.‬‬
‫ﺇﻥ ﺗﺄﻣﻠﻨﺎ ﰲ ﺭﻣﺰ ﺍﳍﻴﻜﻞ ﳚﺐ ﺃﻥ ﻳﺘﻢ ﻋﻠﻰ ﺑﻌﺪﻳﻦ‪ .‬ﻓﺎﳍﻴﻜﻞ ﺃﻭ ﺑﺎﻷﺧﺺ ﺍﳌﻘﺪﺱ ﻫﻮ‪ ،‬ﰲ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﳌﻘﺪﺱ‪ ،‬ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﺴﻜﻨﻪ ﺍﷲ ﻋﻠﻰ ﺍﻷﺭﺽ ﺃﻭﻻﹰ‪ ،‬ﰒ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻓﻴﻪ ﻳﻠﺘﻘﻲ ﺍﻹﻧﺴﺎﻥ ﺑﺎ‪‬ﺪ ﺍﻹﳍﻲ ﺛﺎﻧﻴﺎﹰ‪.‬‬
‫ﻭﻫﺬﺍﻥ ﺍﻟﺒﻌﺪﺍﻥ ﻳﺘﺠﻠﻴﺎﻥ ﰲ ﻧﺼﻮﺹ ﻛﺜﲑﺓ ﻭﻣﻌﺮﻭﻓﺔ ﰲ ﻛﺘﺎﺏ ﺍﳌﺰﺍﻣﲑ ﻭﺃﺳﻔﺎﺭ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻣﺜﻼﹰ‪" :‬ﺗﺄﻣﻠﺘﻚ ﰲ‬
‫ﺍﳌﻘﺪﺱ ﻷﺭﻯ ﻋﺰﺗﻚ ﻭﳎﺪﻙ" )ﻣﺰ‪" ،(٣:٦٣‬ﺃﺣﺒﺒﺖ ﻳﺎ ﺭﺏ ﲨﺎﻝ ﺑﻴﺘﻚ ﻭﻣﻘﺎﻡ ﺳﻜﲎ ﳎﺪﻙ" )ﻣﺰ‪،(٨:٢٧‬‬
‫"ﻭﻋﱪ ﳎﺪ ﺍﻟﺮﺏ ﺇﱃ ﺍﳍﻴﻜﻞ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﳌﺘﺠﻪ ﳓﻮ ﻃﺮﻳﻖ ﺍﻟﺸﺮﻕ‪ ،‬ﻓﻨﻘﻠﲏ ﺍﻟﺮﻭﺡ ﺇﱃ ﺍﻟﺴﺎﺣﺔ ﺍﻟﺪﺍﺧﻠﻴﺔ‪ ،‬ﻭﺇﺫﺍ‬
‫ﲟﺠﺪ ﺍﻟﺮﺏ ﻗﺪ ﻏﻤﺮ ﺍﳍﻴﻜﻞ" )ﺣﺰ‪" ،(٥-٤:٤٣‬ﻣﺒﺎﺭﻙ ﺃﻧﺖ ﰲ ﻫﻴﻜﻞ ﳎﺪﻙ ﺍﻟﻘﺪﻭﺱ!" )ﺩﺍ‪ .(٥٣:٣‬ﻓﺒﺎﳌﻌﲎ‬
‫ﺍﻟﺮﻭﺣﻲ ﻟﺮﻣﺰ ﺍﳍﻴﻜﻞ ﻛﻤﺎ ﻳﺴﺘﻌﻤﻠﻪ ﺍﻟﻘﺪﻳﺲ ﺑﻮﻟﺲ ﻳﺴﻜﻦ ﺍﷲ ﻣﻘﺪﺱ ﻗﻠﺒﻨﺎ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﳌﻘﺪﺱ ﻧﺴﺘﻄﻴﻊ‬
‫ﺍﻻﺗﺼﺎﻝ ﲟﺠﺪﻩ‪ .‬ﻭﻫﻜﺬﺍ ﻓﺈﻧﻨﺎ ﻧﺮﺟﻊ ﺇﱃ ﻧﺺ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺇﱃ ﺃﻫﻞ ﻗﻮﺭﻧﺘﺲ ﺍﻟﺬﻱ ﺍﻧﻄﻠﻘﻨﺎ ﻣﻨﻪ‪ ،‬ﻓﺈﻧﻨﺎ ﻧﺮﻯ‬
‫ﳎﺪ ﺍﷲ ﻋﻠﻰ ﻭﺟﻪ ﺍﳌﺴﻴﺢ ﺍﻟﻘﺎﺋﻢ ﰲ ﻣﻘﺪﺱ ﻗﻠﺒﻨﺎ‪.‬‬
‫ﻟﻘﺪ ﻗﻠﻨﺎ ﺃﻋﻼﻩ ﺃﻧﻪ ﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ ﺃﻥ ﻳﺼﻠﻲ ﺍﻹﻧﺴﺎﻥ ﻭﻋﻴﻨﺎﻩ ﻣﻮﺟﻬﺘﺎﻥ ﳓﻮ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻭﻳﺴﻮﻉ ﻧﻔﺴﻪ ﻗﺪ‬
‫ﺻﻠﻰ ﻫﻜﺬﺍ‪ ،‬ﻭﺧﺎﺻﺔ ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﻳﺼﻠﻲ ﺑﺼﻮﺕ ﻣﺴﻤﻮﻉ ﰲ ﻭﺳﻂ ﺗﻼﻣﻴﺬﻩ )ﻣﺖ ‪١٩:١٤‬؛ ﻳﻮ ‪٤١:١١‬؛‬

‫‪ 4‬ﻟﻘﺪ ﻋﺎﻳﻨ‪‬ﺎ ﺟﻼﻝ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪...‬‬

‫‪" (١٨‬ﺇﺫ ﻛﻨﺎ ﻣﻌﻪ ﻋﻠﻰ ﺍﳉﺒﻞ ﺍﳌﻘﺪﺱ‪...‬‬
‫‪)" (١٩‬ﺃﻣﺎ ﺃﻧﺘﻢ( ﻓﺘﺤﺴﻨﻮﻥ ﻋﻤﻼﹰ ﺇﺫﺍ ﻧﻈﺮﰎ ﺇﱃ ﻛﻼﻡ ﺍﻷﻧﺒﻴﺎﺀ ﻧﻈﺮﻛﻢ ﺇﱃ ﺳﺮﺍﺝ ﻳﻀﻲﺀ ﰲ ﻣﻜﺎﻥ ﻣﻈﻠﻢ‪ ،‬ﺣﱴ ﻳﻄﻠﻊ ﺍﻟﻔﺠﺮ ﻭﻳﺸﺮﻕ ﻛﻮﻛﺐ ﺍﻟﺼﺒﺢ ﰲ ﻗﻠﻮﺑﻜﻢ"‪.‬‬
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‫‪ .(١:١٧‬ﻭﻧﺴﺘﻨﺘﺞ ﻣﻦ ﺫﻟﻚ ﺃﻥ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﺃﻱ ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﺍﷲ ﺍﻟﺴﺎﻛﻦ ﰲ ﻣﻘﺪﺱ ﻗﻠﻮﺑﻨﺎ‪ ،‬ﻟﻴﺴﺖ ﺍﻟﺸﻜﻞ‬
‫ﺍﻟﻮﺣﻴﺪ ﻟﻠﺼﻼﺓ ﺍﳌﺴﻴﺤﻴﺔ‪ .‬ﻓﺈﻥ ﺍﷲ ﻫﻮ ﻓﻴﻨﺎ‪ ،‬ﻭﻟﻜﻨﻪ ﺃﻳﻀﺎﹰ ﻓﻮﻗﻨﺎ ﻭﺣﻮﻟﻨﺎ‪" :‬ﺇﻟﻪ ﻭﺍﺣﺪ‪ ،‬ﻭﺃﺑﻮ ﺍﳉﻤﻴﻊ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﻓﻮﻕ ﺍﳉﻤﻴﻊ" )ﺃﻓﺲ ‪ (٤:٦‬ﻭﻳﻘﻮﻝ ﺍﻟﻘﺪﻳﺲ ﺑﻮﻟﺲ ﻋﲔ ﺍﻟﺸﻲﺀ ﻋﻦ ﺍﳌﺴﻴﺢ ﺍﻟﻘﺎﺋﻢ ﻧﻔﺴﻪ ﺍﻟﺬﻱ "ﻳﺴﻜﻦ ﻓﻴﻪ‬
‫ﻣﻞﺀ ﺍﻟﻼﻫﻮﺕ" )ﻛﻮ‪ ،(١٩:١‬ﻓﻴﺼﺮﺡ ﺃﻥ ﺍﳌﺴﻴﺢ ﻓﻴﻨﺎ ﻭﳓﻦ ﰲ ﺍﳌﺴﻴﺢ )ﺭﻭﻡ ‪٣٢:٦‬؛ ‪٢-١:٨‬؛‬
‫‪١‬ﻛﻮﺭ‪٥-٤:١‬؛ ‪٢‬ﻛﻮﺭ ‪١٧:٥‬ﺍﱁ(‪ .‬ﻭﻛﺬﻟﻚ ﻳﻘﻮﻝ ﺍﳌﺴﻴﺢ ﰲ ﺇﳒﻴﻞ ﻳﻮﺣﻨﺎ ‪" :٢٠:١٤‬ﺇﻧﻜﻢ ﰲ ﻭﺇﱐ ﻓﻴﻜﻢ"‬
‫ﻓﻌﻠﻰ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﺃﻥ ﲤﺎﺭﺱ ﺑﺎﻟﺘﻮﺍﻓﻖ ﻣﻊ ﺃﺷﻜﺎﻝ ﺃﺧﺮﻯ ﻣﻦ ﺍﻟﺼﻼﺓ ﺍﳌﻮﺟﻬﺔ ﺇﱃ ﺍﷲ ﺍﳌﻮﺟﻮﺩ ﺃﻣﺎﻣﻨﺎ‪ ،‬ﻣﺜﻞ‬
‫ﺍﻟﺘﺄﻣﻞ ﺑﺼﺤﺒﺔ ﺍﳌﺴﻴﺢ ﺍﳊﺎﺿﺮ ﰲ ﻛﻠﻤﺎﺗﻪ ﻭﺑﺄﻋﻤﺎﻟﻪ ﰲ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﺗﻼﻭﺓ ﺍﳌﺰﺍﻣﲑ ﻭﺧﺎﺻﺔ ﺍﻻﺣﺘﻔﺎﻝ ﺑﺎﻹﻓﺨﺎﺭﺳﺘﻴﺎ‪.‬‬
‫ﻏﲑ ﺃﻥ ﺍﻟﺘﺠﺮﺑﺔ ﺗﻌﻠﹼﻤﻨﺎ ﺃﻥ ﳑﺎﺭﺳﺔ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﻫﻲ ﻃﺮﻳﻖ ﺃﻗﺼﺮ ﻭﻣﺒﺎﺷﺮ ﻭﺃﺳﺮﻉ ﻻﺧﺘﺒﺎﺭ ﺍﻻﺗﺼﺎﻝ ﺍﳊﻲ‬
‫ﺑﺎﻹﻟﻪ ﺍﳊﻲ‪.‬‬
‫»ﻟﺬﺍ ﻓﺈﻥ ﺃﺭﺩﺕ ﻳﺎ ﺃﺧﻲ ﺃﻥ ﺗﻜﻮﻥ ﺻﻼﺗﻚ ﳏﻤ‪‬ﻠﺔ ﺑﺎﻟﺜﻤﺮ ﺍﻟﻜﺜﲑ‪ ،‬ﻻ ﺗﻜﺘﻒِ ﺑﺎﻟﻜﻼﻣﻴﺔ ﻣﻨﻬﺎ‬
‫ﻭﺣﺴﺐ‪ ،‬ﺑﻞ ﺑﺎﺩﺭ ﻛﻲ ﺗﻜﻮﻥ ﺻﻼﺗﻚ ﺑﺎﻟﻘﻠﺐ ﻭﺍﻟﺬﻫﻦ ﺃﻳﻀﺎﹰ‪ .‬ﺍﺟﻌﻞ ﺫﻫﻨﻚ ﻳﻔﻬﻢ ﻭﻳﻨﺘﺒﻪ ﳌﺎ ﻳ‪‬ﻘﺎﻝ‪ .‬ﺩ‪‬ﺭﺏ‬
‫ﻗﻠﺒﻚ ﻋﻠﻰ ﺍﻟﺘﺤﺴ‪‬ﺲ ﳌﺎ ﻳﺴﻤﻊ‪ .‬ﻭﺍﻷﻫﻢ‪ ،‬ﺃﻥ ﺗﻜﻮﻥ ﺻﻼﺗﻚ ﻣﻦ ﺍﻟﻘﻠﺐ‪ .‬ﻭﺍﻟﱵ ﻫﻲ ﻫﻜﺬﺍ‪ ،‬ﺗﻜﻮﻥ ﻛﺎﻟﱪﻕ‬
‫ﺍﻟﺬﻱ ﻳﺘﺤﺮ‪‬ﻙ ﺑﺴﺮﻋﺔ ﳓﻮ ﺍﻟﺴﻤﻮﺍﺕ‪ .‬ﻭﻫﻜﺬﺍ ﺗﻘﻒ ﺻﻼﺗﻚ ﺃﻣﺎﻡ ﻋﺮﺵ ﺍﷲ ﺍﻟﺮﺣﻮﻡ‪ ،‬ﻓﻴﺴﺘﻤﻊ ﺇﻟﻴﻬﺎ ﺍﷲ‬
‫ﻭﻳﺴﺘﺠﻴﺐ ﳍﺎ ﺃﻛﺜﺮ ﻣﻦ ﺳﻮﺍﻫﺎ‪ .‬ﻫﺬﻩ ﻛﺎﻧﺖ ﺻﻼﺓ ﻣﻮﺳﻰ ﺃﻳﻀﺎﹰ ﻋﻨﺪﻣﺎ ﻭﻗﻒ ﺃﻣﺎﻡ ﺍﻟﺒﺤﺮ ﺍﻷﲪﺮ ﻭﻧﺎﺩﻯ ﺍﷲ‬
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‫ﻓﺴﻤﻊ ﻟﻪ )ﺧﺮ‪ ،(١٥:١٤‬ﻭﻣﺪ‪‬ﻩ ﺑﺎﻟﻘﻮ‪‬ﺓ ﻛﻲ ﻳﻌﺘﻖ ﺷﻌﺒﻪ ﻣﻦ ﺍﻷﺧﻄﺎﺭ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺘﻬﺪ‪‬ﺩﻫﻢ«‬
‫ﻭﺇﻟﻴﻜﻢ ﻟﻮﺣﺔ ﺗﺸﲑ ﺇﱃ ﳏﻞ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﺑﲔ ﺍﻷﺷﻜﺎﻝ ﺍﻷﺧﺮﻯ ﻟﻠﺼﻼﺓ‪:‬‬

‫ﺃﺷﻜﺎﻝ ﺍﻟﺼﻼﺓ‪:‬‬
‫ﺍﻟﺼﻼﺓ ﺍﻟﺼﺎﻣﺘﺔ‬ ‫ﺍﻟﺼﻼﺓ ﺍﻟﺸﻔﻬﻴﺔ‬
‫ﺍﻟﺘﺄﻣﻞ ﺻﻼﺓ ﺍﻟﻨﻈــــــﺮ‬ ‫ﺍﻟﻔﺮﺩﻳﺔ‬ ‫ﺍﻟﻄﻘﺴﻴﺔ‬
‫ﺇﱃ ﺍﷲ ﰲ ﺍﻟﺪﺍﺧﻞ= ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ‬ ‫ﺇﱃ ﺍﷲ ﰲ ﺍﳋﺎﺭﺝ‬
‫ﰲ ﳊﻈﺎﺕ ﻣﺘﻜﺮﺭﺓ ﻃﻮﺍﻝ ﻣﺪﺓ ﻣﻦ ﺍﻟﺰﻣﻦ‬
‫ﳑﺎﺭﺳﺔ ﺍﻟﻨﻈﺮ ﺍﻟﻠﻘﺎﺀ )ﺍﻟﺼﻼﺓ ﺍﻟﺼﻮﻓﻴﺔ(‬

‫ﺍﳌﻤﺎﺭﺳﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻠﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ‪ :‬ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﺍﷲ ﰲ ﺩﺍﺧﻠﻨﺎ‬

‫ﳚﺐ ﺃﻭﻻﹰ ﺃﻥ ﳓﺪﺩ ﻣﻌﺎﱐ ﺑﻌﺾ ﺍﳌﺼﻄﻠﺤﺎﺕ ﺍﻟﱵ ﺳﻨﺴﺘﻌﻤﻠﻬﺎ‪:‬‬
‫‪ (١‬ﺍﻟﻘﻠﺐ‪ :‬ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺘﺨﻠﺺ ﻫﻨﺎ ﻣﻦ ﻣﻔﻬﻮﻡ ﻋﺎﻃﻔﻲ ﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻫﻮ ﻣﻔﻬﻮﻡ ﻻ ﻳﻌﺘﱪ ﺍﻟﻘﻠﺐ ﺇﻻ‬
‫ﻣﺮﻛﺰﺍﹰ ﻟﻠﻌﻮﺍﻃﻒ ﻭﺧﺎﺻﺔ ﻋﻮﺍﻃﻒ ﺍﳊﺐ‪ .‬ﻓﺎﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﻭﺍﻟﻔﻜﺮ ﺍﻟﺮﻭﺣﻲ ﺍﻟﺸﺮﻗﻲ ﻳﻌﺘﱪﺍﻥ‬

‫‪ 5‬ﺍﳊﺮﺏ ﺍﻟﻼﻣﻨﻈﻮﺭﺓ‪ ،‬ﻧﻘﻠﻪ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻷﺏ ﻣﻨﻴﻒ ﲪﺼﻲ ‪،١٩٩١‬ﺹ‪.٢٠١‬‬

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‫ﺍﻟﻘﻠﺐ ﻣﺮﻛﺰ ﺷﺨﺼﻴﺔ ﺍﻹﻧﺴﺎﻥ ﻛﻠﻪ‪ ،‬ﺍﳌﺮﻛﺰ ﺍﻟﺬﻱ ﻳﺄﰐ ﻣﻨﻪ ﻛﻞ ﻣﺎ ﻫﻮ ﻋﻤﻴﻖ ﻣﻦ ﺃﻓﻜﺎﺭ ﻭﻣﺸﺎﻋﺮ‬
‫ﻭﻗﺮﺍﺭﺍﺕ‪ ،‬ﺇﻥ ﻛﺎﻧﺖ ﻣﻮﺟﻬﺔ ﻟﻠﺨﲑ ﺃﻭ ﻟﻠﺸﺮ‪ .‬ﻓﺎﻹﻧﺴﺎﻥ ﺍﻟﻜﺘﺎﰊ ﻫﻮ ﺣﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻟﻜﻨﻬﺎ ﺗﺘﻀﻤﻦ‬
‫ﺃﺑﻌﺎﺩﺍﹰ‪ :‬ﻓﺄﻭﻻﹰ ﺍﳉﺴﺪ ﺍﻟﺬﻱ ﻫﻮ ﺍﻹﻧﺴﺎﻥ ﲜﻤﻠﺘﻪ ﲝﺴﺐ ﻋﻼﻗﺎﺗﻪ ﻣﻊ ﺍﻟﻌﺎﱂ ﺍﳋﺎﺭﺟﻲ ﺍﶈﺴﻮﺱ‪ .‬ﻓﻌﻦ‬
‫ﻃﺮﻳﻖ ﺟﺴﺪﻱ ﺃﻋﺮﻑ ﺍﻟﻌﺎﱂ ﻭﺑﻘﻴﺔ ﺍﻟﺒﺸﺮ‪ ،‬ﻭﻋﻦ ﻃﺮﻳﻖ ﺟﺴﺪﻱ ﺃﻳﻀﺎﹰ ﳛﺲ ﺍﻟﺒﺸﺮ ﺑﻮﺟﻮﺩﻱ‪ .‬ﰒ ﺇﺫﺍ‬
‫ﺗﻮﺟﻬﻨﺎ ﺇﱃ ﺍﻟﻌﻤﻖ‪ ،‬ﳒﺪ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﻫﻲ ﺍﻹﻧﺴﺎﻥ ﲝﺴﺐ ﺣﻴﺎﺗﻪ ﺍﻟﻐﲑ ﺍﳌﻨﻈﻮﺭﺓ ﻣﻦ ﺍﳋﺎﺭﺝ‪ ،‬ﺃﻱ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻔﻜﺮ ﻭﺍﻟﺬﻱ ﻟﻪ ﻣﺸﺎﻋﺮ ﻭﺭﻏﺒﺎﺕ ﻭﺫﻛﺮﻳﺎﺕ‪ .‬ﻭﰲ ﻭﺳﻂ ﺍﻟﻨﻔﺲ‪ ،‬ﺃﻭ ﰲ ﺃﻋﻤﺎﻗﻬﺎ‪،‬‬
‫ﻳﻮﺟﺪ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻫﻮ ﺍﳌﻜﺎﻥ ﺍﻷﻛﺜﺮ ﺻﻤﻴﻤﻴﺎﹰ ﰲ ﻛﻴﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻭﻣﻨﻪ ﺗﺄﰐ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻨﻔﺴﻴﺔ‬
‫ﺍﻟﻌﻤﻴﻘﺔ ﻛﻠﻬﺎ‪ .‬ﺇﻧﻪ ﻣﺜﻞ ﻳﻨﺒﻮﻉ ﺗﻔﻠﺖ ﺃﻋﻤﺎﻗﻪ ﻣﻦ ﺷﻌﻮﺭﻧﺎ ﺍﻟﻌﺎﺩﻱ‪ :‬ﺇﻧﻪ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﺘﻢ ﻓﻴﻪ‬
‫ﺍﻻﺗﺼﺎﻝ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﻭﺍﷲ‪ ،‬ﺑﻞ ﺍﻻﲢﺎﺩ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻭﻛﻤﺎ ﻗﻠﻨﺎ ﻓﺈﻥ ﺍﻟﻘﻠﺐ ﻫﻮ ﻣﺮﻛﺰ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻨﻔﺲ ﻻ ﺗﻨﻔﺼﻞ ﻣﻦ ﺍﳉﺴﺪ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻫﻮ‬
‫ﺣﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻭﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﻨﻔﺲ ﻻ ﺗﺴﻜﻦ ﺍﳉﺴﺪ ﻣﺜﻞ ﺷﻲﺀ ﳎﺎﻭﺭ ﻟﻪ‪ ،‬ﺃﻭ ﻛﻤﺎ ﻳﺴﻜﻦ‬
‫ﺇﻧﺴﺎﻥ ﺑﻴﺘﻪ‪ ،‬ﺑﻞ ﺇ‪‬ﺎ ﺣﺎﺿﺮﺓ ﰲ ﺻﻤﻴﻢ ﺍﳉﺴﺪ ﻛﻠﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﻋﻠﻰ ﺩﺭﺟﺎﺕ ﳐﺘﻠﻔﺔ‪ .‬ﻭﻟﺬﺍ‬
‫ﻓﺈﻥ ﻣﺮﻛﺰ ﺍﻟﻨﻔﺲ ﺳﻴﻜﻮﻥ ﻣﺮﺗﺒﻄﺎﹰ ﲟﺮﻛﺰ ﺍﳉﺴﻢ ﻭﻛﺬﻟﻚ ﺳﻴﻜﻮﻥ ﻫﻨﺎﻙ ﺗﻄﺎﺑﻖ ﺑﲔ ﻣﻮﺍﻗﻒ ﺍﳉﺴﺪ‬
‫ﺍﳋﺎﺭﺟﻴﺔ ﻭﻣﻮﺍﻗﻒ ﺍﻟﻨﻔﺲ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻛﻤﺎ ﺳﻨﺬﻛﺮﻫﺎ ﺃﺩﻧﺎﻩ‪ .‬ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﺍﻟﻘﻠﺐ ﺑﺎﳌﻌﲎ ﺍﻟﻜﺘﺎﰊ‬
‫ﻭﺑﺎﳌﻌﲎ ﺍﻟﺮﻭﺣﻲ ﺍﻟﺸﺮﻗﻲ‪ ،‬ﻫﻮ ﻣﺮﻛﺰ ﻛﻴﺎﻥ ﺍﻹﻧﺴﺎﻥ ﺣﻴﺚ ﻳﺘﺤﺪ ﻭﺟﻮﺩﻱ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻠﺤﻤﻲ‬
‫ﻭﺍﻟﺮﻭﺣﻲ‪ .‬ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﺃﻋﻤﺎﻕ ﻛﻴﺎﻧﻨﺎ ﺍﻟﱵ ﻳﺴﻜﻨﻬﺎ ﺍﷲ ﺳﲑﺍﻓﻘﻪ ﺑﺼﻮﺭﺓ ﻃﺒﻴﻌﻴﺔ ﺗﺮﻛﻴﺰ‬
‫ﺍﻟﻮﻋﻲ ﺍﳉﺴﺪﻱ ﻋﻠﻰ ﻣﺮﻛﺰ ﺍﳉﺴﺪ ﻓﺎﻟﺘﻨﻔﺲ ﺍﻟﺮﻭﺣﻲ ﻣﺜﻼﹰ ﺳﻴﺘﺠﺴﻢ ﰲ ﺗﻨﻔﺲ ﺍﳉﺴﺪ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ﺳﻴﺴﺘﻨﺪ ﺗﺮﻛﻴﺰ‪ ‬ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﺍﷲ ﻭﺣﺪﻩ‪ ،‬ﺑﺘﺮﺩﻳﺪ ﻋﺒﺎﺭﺓ ﻭﺍﺣﺪﺓ ﺟﺴﺪﻳﺔ ﻣﺆﺛﺮﺓ‪.‬‬
‫ﺇﻻ ﺃﻥ ﻋﺒﺎﺭﺓ ﺍﻟﻘﻠﺐ‪ ،‬ﺣﱴ ﲟﻌﻨﺎﻫﺎ ﺍﳉﺴﺪﻱ‪ ،‬ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﻣﻌﲎ ﳎﺎﺯﻱ‪ .‬ﻓﻬﻨﺎﻙ ﺑﻌﺾ ﳑﺎﺭﺳﻲ‬
‫ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﻳﺮﻛﺰﻭﻥ ﺍﻧﺘﺒﺎﻫﻬﻢ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﺍﳉﺴﺪﻱ ﲟﻌﲎ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﻋﺒﺎﺭﺓ ﺍﻟﻘﻠﺐ ﻫﻲ ﻣﺄﺧﻮﺫﺓ‬
‫ﻫﻨﺎ ﲟﻌﲎ ﺣﺮﰲ ﲤﺎﻣﺎﹰ‪ .‬ﻏﲑ ﺃﻥ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻳﺮﻛﺰﻭﻥ ﺍﻧﺘﺒﺎﻫﻬﻢ )ﻭﻳﺒﺪﻭ ﻟﻨﺎ ﺷﺨﺼﻴﺎﹰ ﺃﻥ ﻫﺬﺍ ﺍﳌﻮﻗﻒ‬
‫ﻫﻮ ﺍﻷﺻﺢ( ﻋﻠﻰ ﻣﺮﻛﺰ ﺍﳉﺴﺪ‪ ،‬ﺃﻱ ﺑﻴﻤﲔ ﺍﻟﻘﻠﺐ ﻭﻓﻮﻗﻪ ﻗﻠﻴﻼﹰ‪ .‬ﻓﻬﻨﺎ ﺗﺘﺨﺬ ﻋﺒﺎﺭﺓ ﺍﻟﻘﻠﺐ ﲟﻌﲎ‬
‫ﳎﺎﺯﻱ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺑﺎﳌﻌﲎ ﺍﳉﺴﺪﻱ ﺃﻳﻀﺎﹰ‪ ،‬ﲟﺎ ﺃﻥ ﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ ﻫﻮ ﻣﺮﻛﺰ ﺍﻟﺼﺪﺭ‪ .‬ﺇﻥ ﺍﺧﺘﻴﺎﺭ ﻫﺬﺍ‬
‫ﺍﳌﻜﺎﻥ ﺍﳉﺴﺪﻱ ﺑﺎﻟﺬﺍﺕ ﻟﻪ ﻣﻄﺎﺑﻘﺔ ﻧﻔﺴﻴﺔ‪ .‬ﻓﺈﻥ ﺗﻮﺟﻴﻪ ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﻣﻜﺎﻥ ﻫﻮ ﺑﺎﻟﻘﺮﺏ ﻣﻦ ﺧﻔﻘﺎﺕ‬
‫ﻗﻠﺒﻨﺎ ﰲ ﺩﺍﺧﻞ ﺫﺍﺗﻨﺎ ﻗﺪ ﻳﺬﻛﺮﻧﺎ ﺑﻘﺮﺏ ﺧﻔﻘﺎﺕ ﻗﻠﺐ ﺍﷲ ﻧﻔﺴﻪ ﺍﳊﺎﺿﺮ ﰲ ﺩﺍﺧﻠﻨﺎ ﻭﺍﻟﺬﻱ ﺇﱃ‬
‫ﺣﻀﻨﻪ ﻧﻀﻢ ﺃﺭﻭﺍﺣﻨﺎ‪ ،‬ﻛﻤﺎ ﻭﺭﺩ ﰲ ﺍﳌﺰﻣﻮﺭ ‪" ١٣١‬ﻣﺜﻞ ﻓﻄﻴﻢ ﻋﻠﻰ ﺻﺪﺭ ﺃﻣﻪ ﻫﻜﺬﺍ ﻧﻔﺴﻲ ﰲ‬
‫ﺩﺍﺧﻠﻲ"‪ .‬ﻭﻛﺬﻟﻚ ﻓﺈﻥ ﺍﳌﻮﻗﻊ ﺍﻟﺬﻱ ﻫﻮ ﻓﻮﻕ ﺍﻟﻘﻠﺐ ﺑﻘﻠﻴﻞ ﻳﺸﲑ ﺇﱃ ﺑﻌﺪ ﻟﻴﺲ ﻓﻘﻂ ﺗﺎﺑﻌﺎﹰ ﻟﻠﻤﺸﺎﻋﺮ‬

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‫ﺑﻞ ﺃﻳﻀﺎﹰ ﺗﺎﺑﻌﺎﹰ ﻟﻠﻤﻌﺮﻓﺔ ﺑﺎﻋﺘﺒﺎﺭ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﺍﻷﻋﻠﻰ ﻣﻦ ﺍﻟﻘﻠﺐ ﻣﺘﻌﻠﻘﺎﹰ ﻧﻮﻋﺎﹰ ﻣﺎ ﺑﺎﻟﺪﻣﺎﻍ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﺍﻵﻟﺔ ﺍﳉﺴﺪﻳﺔ ﻟﻠﻔﻜﺮ‪.‬‬
‫‪ (٢‬ﺍﻟﺮﻭﺡ‪ :‬ﺇﻥ ﺍﻟﻘﻠﺐ ﻫﻮ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﺄﰐ ﻣﻨﻪ ﻛﻞ ﻣﺎ ﻫﻮ ﻋﻤﻴﻖ ﰲ ﺍﻹﻧﺴﺎﻥ‪ .‬ﺃﻣﺎ ﺭﻭﺡ ﺍﻹﻧﺴﺎﻥ ﻓﻬﻲ‬
‫ﺍﻧﺪﻓﺎﻉ ﻗﻠﺒﻪ‪ .‬ﺇ‪‬ﺎ ﺍﻟﺪﻳﻨﺎﻣﻴﺔ ﺍﻟﺼﻤﻴﻤﻴﺔ ﻟﺸﺨﺼﻴﺘﻨﺎ ﺍﻟﻌﻤﻴﻘﺔ‪ .‬ﺇ‪‬ﺎ ﻧﻈﺮﻧﺎ ﺍﻟﺸﺨﺼﻲ ﺇﱃ ﺍﻟﻌﺎﱂ ﻭﺇﱃ ﺍﷲ‪.‬‬
‫ﺇ‪‬ﺎ ﺣﺮﻛﺔ ﺣﺒﻨﺎ ﺍﳌﺨﻠﺺ ﻭﺍﻻﻧﺪﻓﺎﻉ ﺍﻟﺬﻱ ﺑﻪ ﻳﺘﻮﺟﻪ ﻗﻠﺒﻨﺎ ﺑﺎﻹﻋﺠﺎﺏ ﳓﻮ ﻣﺎ ﻫﻮ ﻋﻈﻴﻢ ﻭﻛﺮﱘ‬
‫ﻭﲨﻴﻞ‪ .‬ﺇ‪‬ﺎ ﺍﳊﺮﻛﺔ ﺍﻟﱵ ‪‬ﺎ ﻧﺘﻜﺊ ﻋﻠﻰ ﻗﻠﺐ ﺍﷲ ﺑﺎﻹﳝﺎﻥ ﻭﺍﻟﺜﻘﺔ‪ .‬ﻓﺎﻟﺮﻭﺡ ﻫﻲ ﰲ ﻋﻤﻘﻬﺎ ﺷﻮﻕ ﺇﱃ‬
‫ﺍﻟﻐﲑ ﺍﳌﺘﻨﺎﻫﻲ ﻭﻟﺬﻟﻚ ﺗﺴﺘﻄﻴﻊ ﺃﻥ "ﲡﺎﻭﺯ" ﻛﻞ ﻣﺎ ﻫﻮ ﺃﺭﺿﻲ ﻭﳏﺪﻭﺩ ﻭﻛﻞ ﻣﺎ ﻫﻮ ﺯﻣﲏ ﻭﺯﺍﺋﻞ‪.‬‬
‫ﻭﻫﻲ ﺗﺮﺗﻜﺰ ﻋﻠﻰ ﺍﷲ ﻭﻋﻠﻰ ﺍﻷﺑﺪﻳﺔ‪ .‬ﺇﻥ ﻫﺬﺍ ﺍﻟﺘﺠﺎﻭﺯ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﺇﻣﻜﺎﻧﻴﺔ ﺍﻟﺮﻭﺡ ﻟﻴﺲ ﰲ ﺍﳊﻘﻴﻘﺔ‬
‫ﺗﺮﻙ ﳌﺎ ﻫﻮ ﺯﻣﲏ ﻭﺃﺭﺿﻲ‪ .‬ﺑﻞ ﺇﻧﻪ ﻳﻀﻴﻒ ﺑﻌﺪﺍﹰ ﺟﺪﻳﺪﺍﹰ ﳊﻴﺎﺗﻨﺎ ﺍﻟﻮﺍﻗﻌﻴﺔ‪ .‬ﺇﻧﲏ ﻣﺜﻼﹰ ﺃﻋﻴﺶ ﻣﺸﻜﻠﺔ‬
‫ﺻﻌﺒﺔ‪ ،‬ﻏﲑ ﺃﻧﲏ ﺑﺮﻭﺣﻲ ﺃﻧﻈﺮ ﺇﱃ ﺍﷲ ﻭﺍﺛﻘﺎﹰ ﺑﺄﻧﻪ "ﳚﻌﻞ ﻛﻞ ﺷﻲﺀ ﻳﺴﺎﻫﻢ ﰲ ﺧﲑ ﺍﻟﺬﻳﻦ ﳛﺒﻮﻧﻪ"‬
‫)ﺭﻭﻡ ‪ .(٢٨:٨‬ﻓﺎﻟﺮﻭﺡ ﻫﻲ ﺃﺻﻼﹰ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﻻﺭﺗﻔﺎﻉ ﻓﻮﻕ ﺍﳌﻮﺍﻗﻒ ﺍﳉﺴﺪﻳﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻟﻴﺲ‬
‫ﻟﻨﺘﺮﻛﻬﺎ ﺑﻞ ﻟﻨﺠﺬ‪‬ﺎ ﻣﻦ ﺑﻌﺪﻫﺎ ﺍﻷﻓﻘﻲ ﺇﱃ ﺑﻌﺪﻫﺎ ﺍﻟﻌﺎﻣﻮﺩﻱ‪ ،‬ﺃﻱ ﺇﱃ ﻋﻼﻗﺎ‪‬ﺎ ﻣﻊ ﺍﷲ ﻭﺍﻷﺑﺪﻳﺔ‪.‬‬
‫ﻓﺎﻟﺮﻭﺡ ﻫﻲ ﻣﺜﻞ ﻃﲑ ﰲ ﻣﻘﺪﻭﺭﻩ ﺩﺍﺋﻤﺎﹰ ﺃﻥ ﻳﺮﺗﻔﻊ ﲝﺮﻳﺔ ﳓﻮ ﺍﻟﺴﻤﺎﺀ‪ .‬ﻭﺣﺮﻛﺔ ﺍﻟﺘﺠﺎﻭﺯ ﻫﺬﻩ ﺍﻟﱵ‬
‫ﻫﻲ ﻣﻦ ﳑﻴﺰﺍﺕ ﺍﻟﺮﻭﺡ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺘﻢ ﺑﺎﲡﺎﻫﲔ‪ :‬ﺃﻱ ﻓﻮﻕ ﺍﻟﻨﻔﺲ ﺃﻭ ﰲ ﻋﻤﻖ ﺍﻟﻨﻔﺲ‪" :‬ﺇﻥ ﺍﻟﺮﻭﺡ‬
‫ﻳﺘﻘﺼﻰ ﻛﻞ ﺷﻲﺀ‪ ،‬ﺣﱴ ﺃﻋﻤﺎﻕ ﺍﷲ‪ .‬ﻓﻤﻦ ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﻣﺎ ﰲ ﺍﻹﻧﺴﺎﻥ ﻏﲑ ﺍﻟﺮﻭﺡ ﺍﻟﱵ ﰲ‬
‫ﺍﻹﻧﺴﺎﻥ؟" )‪١‬ﻛﻮﺭ‪ (١١-١٠:٢‬ﻓﺎﻟﺮﻭﺡ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺮﺗﻔﻊ ﳓﻮ ﺍﷲ ﻓﻮﻕ ﺍﻟﻨﻔﺲ ﺃﻭ ﺗﻐﻮﺹ ﳓﻮﻩ‬
‫ﰲ ﺃﻋﻤﺎﻕ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻫﻲ "ﲡﺎﻭﺯ" ﻛﻞ ﻓﻜﺮﺓ ﳏﺪﻭﺩﺓ ﻭﻛﻞ ﺍﻫﺘﻤﺎﻡ ﺯﺍﺋﻞ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻘﺪﺭﺓ ﺍﻟﱵ ﺗﺘﻤﺘﻊ‬
‫‪‬ﺎ ﺍﻟﺮﻭﺡ‪ ،‬ﺃﻱ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺃﻥ ﺗﺘﻮﺟﻪ ﳓﻮ ﺑﺎﻃﻦ ﻛﻴﺎﻥ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻫﻲ ﰲ ﺃﺳﺎﺱ ﳑﺎﺭﺳﺔ ﺍﻟﺼﻼﺓ‬
‫ﺍﻟﻘﻠﺒﻴﺔ‪ ،‬ﺣﻴﺚ ﺗﺘﻮﺟﻪ ﺍﻟﺮﻭﺡ‪ ،‬ﻭﻫﻲ ﺣﺮﻛﺔ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﻌﻤﻴﻘﺔ‪ ،‬ﳓﻮ ﺍﷲ ﺍﳊﺎﺿﺮ ﰲ ﻋﻤﻖ ﺃﻋﻤﺎﻕ‬
‫ﺍﻟﻨﻔﺲ‪.‬‬

‫ﺭﻭﺡ ﺍﷲ‬
‫ﺭﻭﺡ ﺍﷲ‬
‫روح‬
‫اﻹﻧﺴﺎن‬
‫ﺍﻟﻨﻔﺲ‬
‫ﺍﳉﺴﺪ‬
‫ﺇﻥ ﺗﻮﺟ‪‬ﻪ ﺍﻟﺮﻭﺡ ﳓﻮ ﺍﻟﺪﺍﺧﻞ ﻏﺎﻟﺒﺎﹰ ﻣﺎ ﻳﻌﺒ‪‬ﺮ ﻋﻨﻪ ﻋﻦ ﻃﺮﻳﻖ ﺻﻮﺭﺓ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﷲ ﰲ ﺍﻟﺪﺍﺧﻞ‪ .‬ﺇﻥ ﻣﻴﺰﺓ‬
‫ﻫﺬﺍ ﺍﻟﺘﻌﺒﲑ ﻫﻲ ﺃﻧﻪ ﻳﺪﺧﻞ ﻋﻨﺼﺮ ﻣﻌﺮﻓﺔ ﺇﱃ ﺍﻻﻧﺪﻓﺎﻉ ﺍﳊﻴﻮﻱ ﺍﻟﺬﻱ ﻧﺘﻮﺟﻪ ﺑﻪ ﳓﻮ ﺍﷲ‪ ،‬ﻏﲑ ﺃﻥ ﻟﻪ ﻣﺴﺎﻭﺉ‬
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‫ﺃﻳﻀﺎﹰ ﻭﻫﻲ ﺃﻧﻪ ﻻ ﻳﺸﲑ ﺑﺎﻟﻜﻔﺎﻳﺔ ﺇﱃ ﺫﻟﻚ ﺍﻻﻧﺪﻓﺎﻉ‪ .‬ﻓﺎﻟﻨﻈﺮ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻓﻘﻂ ﻓﻌﻞ ﻓﻀﻮﻟﻴﺔ ﺃﻭ ﺭﻏﺒﺔ ﰲ‬
‫ﺍﳌﻌﺮﻓﺔ ﺩﻭﻥ ﺃﻥ ﻳ‪‬ﻠﺰﻡ ﺃﺻﻞ ﻛﻴﺎﻧﻨﺎ‪ .‬ﻓﻌﻠﻴﻨﺎ ﺇﺫﻥ ﺃﻥ ﻧﺘﻜﻠﻢ ﻫﻨﺎ ﻋﻦ ﻧﻈﺮ ﳏﺐ ﻭﻭﺍﺛﻖ ﻭﺳﺎﺟﺪ‪ ،‬ﳚﺘﺬﺏ ﻣﻌﻪ ﻛﻴﺎﻧﻨﺎ‬
‫ﺍﻟﻌﻤﻴﻖ ﻛﻠﻪ‪ .‬ﻭ‪‬ﺬﺍ ﺍﳌﻌﲎ ﻳﻜﻠﻤﻨﺎ ﻳﻮﺣﻨﺎ ﺍﻟﺪﺍﻟﻴﺎﱐ‪ ،‬ﻭﻫﻮ ﻣﻨﺸﺪ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﰲ ﺍﻟﻌﺮﺍﻕ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ‪ ،‬ﻋﻦ‬
‫ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻨﻈﺮ ﺑﺎﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ‪ :‬ﺇﻧﻪ "ﻧﺪﺍﺀ ﺻﺎﻣﺖ" ﻭ "ﺇﻧﺼﺎﺕ ﺇﱃ ﻣﺎ ﰲ ﺍﻟﺪﺍﺧﻞ"‪ ،‬ﺇﻧﻪ "ﺳﺠﻮﺩ ﰲ ﺍﳌﻘﺪﺱ‬
‫ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﻟﻘﻠﺐ" ﻭﻫﻨﺎﻙ "ﺭﻛﻮﻉ ﰲ ﺣﻀﻦ ﺍﻟﺮﺏ"‪ .‬ﺇﻧﻪ "ﺃﻥ ﻧﻌﺎﻧﻖ ﺍﷲ ﰲ ﺃﻧﻔﺴﻨﺎ"‪ .‬ﻓﺠﻤﻴﻊ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ‬
‫ﺗﺘﺤﺪ ﰲ ﺣﺮﻛﺔ ﺭﻭﺣﻴﺔ ﺑﺴﻴﻄﺔ ﻣﺘﻮﺟﻬﺔ ﳓﻮ ﺍﻟﺪﺍﺧﻞ‪.‬‬
‫ﺧﺎﻣﺴﺎﹰ‪ :‬ﺩﺭﺟﺎﺕ ﺍﻟﺼﻼﺓ ﺍﻟﺒﺎﻃﻨﻴﺔ‪.‬‬
‫ﻫﻨﺎﻙ ﺩﺭﺟﺎﺕ ﰲ ﺍﻟﺼﻼﺓ ﺍﻟﺒﺎﻃﻨﻴﺔ‪ .‬ﺇﻥ ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﺗﻘﻮﻡ ﻋﻠﻰ ﳎﺮﺩ ﻗﻄﻊ ﻋﻼﻗﺎﺗﻨﺎ ﺍﻟﺸﻌﻮﺭﻳﺔ ﻣﻊ‬
‫ﺍﻟﻌﺎﱂ ﺍﳋﺎﺭﺟﻲ ﺍﶈﺴﻮﺱ ﻟﻨﺘﻮﺟﻪ ﳓﻮ ﺍﷲ ﻭﺣﺪﻩ‪ .‬ﻭﺍﳌﻄﺎﺑﻘﺔ ﺍﳉﺴﺪﻳﺔ ﳍﺬﺍ ﺍﳌﻮﻗﻒ ﺍﻟﺪﺍﺧﻠﻲ ﻫﻲ ﺇﻏﻤﺎﺽ‬
‫ﺍﻟﻌﻴﻮﻥ‪ ،‬ﻭﻫﻲ ﺍﻟﺒﺎﻃﻨﻴﺔ ﺍﻟﱵ ﳝﺎﺭﺳﻬﺎ ﺍﻟﻐﺮﺏ ﻋﺎﻣﺔ ﰲ ﺍﻟﺼﻼﺓ ﺍﻟﺼﺎﻣﺘﺔ‪ .‬ﻫﻜﺬﺍ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﻟﻠﻘﺪﻳﺴﺔ ﺗﺮﻳﺰﺍ‬
‫ﺍﻷﻓﻴﻠﻴﻠﺔ ﻭﻫﻲ ﻣ‪‬ﺼﻠﺤﺔ ﺭﻫﺒﻨﺔ ﺍﻟﻜﺮﻣﻞ ﰲ ﺃﺳﺒﺎﻧﻴﺎ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪:‬‬
‫"ﺗﺬﻛﺮﻭﺍ ﻣﺎ ﻗﺎﻝ ﺍﻟﻘﺪﻳﺲ ﺃﻏﺴﻄﻴﻨﻮﺱ ﺍﻟﺬﻱ ﻛﺎﻥ ﻗﺪ ﲝﺚ ﻋﻦ ﺍﷲ ﰲ ﺃﻣﺎﻛﻦ ﻛﺜﲑﺓ‪ ،‬ﰒ ﻭﺟﺪﻩ‬
‫ﰲ ﺩﺍﺧﻞ ﻧﻔﺴﻪ‪ ...٦‬ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﳛﺒﺴﻮﺍ ﺃﻧﻔﺴﻬﻢ ﰲ ﺗﻠﻚ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺼﻐﲑﺓ‪ ،‬ﺃﻱ ﲰﺎﺀ‬
‫ﻧﻔﺴﻨﺎ ﺣﻴﺚ ﻳﻮﺟﺪ ﻣﻦ ﺻﻨﻌﻬﺎ ﻭﺻﻨﻊ ﺍﻷﺭﺽ‪ ،‬ﻭﺳﻴﻌﺘﺎﺩﻭﻥ ﻋﻠﻰ ﺃﻻ ﻳﻨﻈﺮﻭﺍ ﺇﱃ ﺣﻴﺚ ﺗﺘﺸﺘﺖ‬
‫ﺍﳊﻮﺍﺱ ﺍﳋﺎﺭﺟﻴﺔ ﻭﺃﻻ ﻳﺒﻘﻮﺍ ﻫﻨﺎﻙ‪ ،‬ﺳﻴﺼﻠﻮﻥ ﺑﻼ ﺷﻚ ﺇﱃ ﻣﻴﺎﻩ ﺍﻟﻴﻨﺒﻮﻉ ﻭﻳﺸﺮﺑﻮﻥ ﻣﻨﻬﺎ‪ ،‬ﻷ‪‬ﻢ‬
‫ﺳﻴﺴﲑﻭﻥ ﻛﺜﲑﺍﹰ ﰲ ﻭﻗﺖ ﻗﺼﲑ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺬﻳﻦ ﺭﻛﺒﻮﺍ ﺳﻔﻴﻨﺔ ﻳﺪﻓﻌﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﻟﺮﻳﺢ ﺍﳉﻴﺪﺓ ﻳﺼﻠﻮﻥ‬
‫ﺇﱃ ﻫﺪﻑ ﺳﻔﺮﻫﻢ ﺑﻌﺪ ﺃﻳﺎﻡ ﻗﻠﻴﻠﺔ‪ ،‬ﺑﻴﻨﻤﺎ ﻳﺘﺄﺧﺮ ﺍﻟﺬﻳﻦ ﻳﺴﲑﻭﻥ ﰲ ﻃﺮﻳﻖ ﺍﻟﱪ‪ ...‬ﺗﻨﺴﺤﺐ ﺍﳊﻮﺍﺱ ﻣﻦ‬
‫ﺍﻷﺷﻴﺎﺀ ﺍﳋﺎﺭﺟﻴﺔ ﻭﺗﺘﻐﺎﻓﻞ ﻋﻨﻬﺎ ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ﺍﻟﻌﻴﻮﻥ ﺗﻐﻤﺾ ﺗﻠﻘﺎﺋﻴﺎﹰ ﻟﺌﻼ ﺗﺮﺍﻫﺎ‪ ،‬ﻭﻟﻜﻲ ﺗﺰﺩﺍﺩ ﺑﺼﲑﺓ‬
‫ﻋﻴﻮﻥ ﺍﻟﻨﻔﺲ ﺗﻴﻘﻈﺎﹰ‪ .‬ﻭﻓﻌﻼﹰ ﻓﺈﻥ ﺍﻟﺬﻳﻦ ﻳﺴﲑﻭﻥ ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻳﻐﻤﻀﻮﻥ ﻋﻴﻮ‪‬ﻢ‪ ،‬ﺗﻘﺮﻳﺒﺎﹰ ﻛﻠﻤﺎ‬
‫ﻳﺼﻠﻮﻥ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻌﺎﺩﺓ ﻫﻲ ﳑﺘﺎﺯﺓ ﻣﻦ ﻧﻮﺍﺡ ﻛﺜﲑﺓ‪ .‬ﺻﺤﻴﺢ ﺃﻧﻪ ﺗﺘﻄﻠﺐ ﺟﻬﺪﺍﹰ ﻟﺌﻼ ﻧﻨﻈﺮ ﺇﱃ ﺃﺷﻴﺎﺀ‬
‫ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﻟﻜﻦ ﰲ ﺍﻟﺒﺪﺀ ﻓﻘﻂ‪ .‬ﻓﻔﻴﻤﺎ ﺑﻌﺪ ﻻ ﺣﺎﺟﺔ ﺇﱃ ﺃﻱ ﺟﻬﺪ‪ ،‬ﺃﻭ ﺑﺎﻷﺣﺮﻯ ﺃﻥ ﻓﺘﺢ ﺍﻟﻌﻴﻮﻥ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﻫﻮ ﺍﻟﺬﻱ ﻳﺘﻄﻠﺐ ﺟﻬﺪﺍﹰ ﺃﻛﱪ"‪) .‬ﺃﻧﻈﺮ ﻃﺮﻳﻖ ﺍﻟﻜﻤﺎﻝ‪.٧(٤-٢:٢٨‬‬
‫ﺇﻥ ﻫﺬﺍ "ﺍﻻﺧﺘﻼﺀ" ﻣﻊ ﺍﷲ ﰲ ﺩﺍﺧﻞ ﺍﻟﻨﻔﺲ ﻫﻮ ﻧﻮﻋﺎﹰ ﻣﺎ ﻣﺜﻞ ﺍﺧﺘﻼﺀ ﺷﺨﺺ ﻳﻐﻠﻖ ﺑﺎﺏ ﺣﺠﺮﺗﻪ‬
‫ﻟﻴﻜﻮﻥ ﻓﻴﻬﺎ ﰲ ﺍﻟﺴﻜﻮﺕ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻟﻌﺎﱂ ﺍﳋﺎﺭﺟﻲ‪ ،‬ﻏﲑ ﺃﻧﻪ ﻳﺒﻘﻰ ﻗﺮﺏ ﺍﻟﺒﺎﺏ‪ .‬ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﺷﻜﻞ ﺁﺧﺮ‬
‫ﻭﺃﻭﺿﺢ ﻟﻠﺒﺎﻃﻨﻴﺔ‪ ،‬ﻭﻫﻮ ﺷﻜﻞ ﺑﺎﻃﻨﻴﺔ "ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ" ﺑﺎﻟﺬﺍﺕ‪ .‬ﻓﺎﻟﺒﺎﻃﻨﻴﺔ ﺍﻵﻥ ﻻ ﺗﻘﻮﻡ ﻓﻘﻂ ﻋﻠﻰ ﺍﻻﻧﻌﺰﺍﻝ‬
‫ﻣﻦ ﺍﻟﻌﺎﱂ ﺍﳋﺎﺭﺟﻲ ﺑﻞ ﺃﻳﻀﺎﹰ ﻋﻠﻰ ﺍﻟﺘﻮﺟﻪ ﳓﻮ ﺩﺍﺧﻞ ﺍﻟﺒﻴﺖ‪ .‬ﺇﻥ ﺣﺮﻛﺔ ﺍﻟﺘﻮﺟﻪ ﳓﻮ ﺍﻟﺪﺍﺧﻞ ﻫﺬﻩ ﺗﻔﺘﺮﺽ ﰲ‬
‫ﺍﳊﻘﻴﻘﺔ ﺳﻨﺪﺍﹰ ﺟﺴﺪﻳﺎﹰ‪ .‬ﻓﺈﻥ ﺍﻟﻨﻔﺲ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺘﻮﺟﻪ ﺑﺼﻮﺭﺓ ﻭﺍﺿﺤﺔ ﳓﻮ ﻣﺮﻛﺰ ﺫﺍ‪‬ﺎ‪ ،‬ﺃﻱ ﳓﻮ "ﻗﻠﺒﻬﺎ"‪،‬‬
‫ﻭﺃﻥ ﺗﺜﺒﺖ ﻓﻴﻪ ﻧﻈﺮﻫﺎ ﺩﻭﻥ ﺃﻥ ﻳﺘﺮﻛﺰ ﺍﳉﺴﺪ ﻧﻔﺴﻪ ﻋﻠﻰ ﺩﺍﺧﻞ ﺫﺍﺗﻪ ﻭﻫﻮ ﻳﻮﺟﻪ ﻧﻈﺮ ﻋﻴﻨﻴﻪ ﳓﻮ ﺩﺍﺧﻞ ﺍﻟﺼﺪﺭ‪،‬‬

‫‪ ٦‬ﺭﺍﺟﻊ ﻛﺘﺎﺑﺎﺕ ﺍﻻﻋﺘﺮﺍﻓﺎﺕ ‪.٢٧/١٠‬‬

‫‪ 7‬ﺭﺍﺟﻊ ﺗﺮﻳﺰﺍ ﺍﻵﻓﻴﻠﻴﺔ‪ ،‬ﻃﺮﻳﻖ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻣﺆﻟﻔﺎﺕ ﺗﺮﺍﺙ ﺍﻟﻜﺮﻣﻞ‪ ،‬ﺗﺮﲨﺔ ﻋﻦ ﺍﻷﺳﺒﺎﻧﻴﺔ ﺃﻧﻄﻮﻥ ﺳﻌﻴﺪ ﺧﺎﻃﺮ‪ ،‬ﺑﲑﻭﺕ ‪٢٠٠١‬ﺹ‪.٢٠٠١-٢٠٠‬‬
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‫ﻗﺮﺏ ﺍﻟﻘﻠﺐ‪ ،‬ﻣﺘﺨﺬﺍﹰ ﺑﻘﺪﺭ ﺍﳌﻤﻜﻦ ﻣﻮﻗﻔﹰﺎ ﺟﺴﺪﻳﺎﹰ ﻋﺎﻣﺎﹰ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﺗﺮﻛﻴﺰﻩ ﻫﺬﺍ‪ ،‬ﻣﺜﻞ ﺍﳉﻠﻮﺱ ﻣﻊ ﺍﳓﻨﺎﺀ‬
‫ﺍﻟﺮﺃﺱ ﺃﻭ ﺍﻟﺴﺠﻮﺩ ﻣﻊ ﺍﳉﺒﲔ ﻋﻠﻰ ﺍﻷﺭﺽ‪.‬‬

‫ﺧﻄﻮﺍﺕ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺻﻼﺓ ﺍﻟﻘﻠﺐ‪:‬‬

‫ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﳒﺮ‪‬ﺏ ﺑﺼﻮﺭﺓ ﻭﺍﺿﺤﺔ ﺍﻟﻔﺮﻕ ﺍﳌﻮﺟﻮﺩ ﺑﲔ ﻫﺎﺗﲔ ﺍﻟﺪﺭﺟﺘﲔ ﻟﻠﺒﺎﻃﻨﻴﺔ ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﻟﻨﺨﺘﺮ ﲨﻠﺔ ﺑﺴﻴﻄﺔ ﻭﻗﺼﲑﺓ ﺗﻌﱪ ﺟﻴﺪﺍﹰ ﻋﻦ ﻋﻼﻗﺎﺗﻨﺎ ﺍﺍﻟﺸﺨﺼﻴﺔ ﻣﻊ ﺍﷲ‪ .‬ﻓﻤﺜﻼﹰ‪" :‬ﻳﺎ ﺇﳍﻲ ﻗﹸﺪ ﺣﻴﺎﰐ ﺣﺴﺐ‬
‫ﻗﻠﺒﻚ!" ﺃﻭ ﺍﳉﻤﻠﺔ ﺍﻟﺘﻘﻠﻴﺪﻳﺔ ﻋﻨﺪ ﳑﺎﺭﺳﻲ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﰲ ﻛﻨﻴﺴﺔ ﺍﻟﺮﻭﻡ‪" :‬ﺃﻳﻬﺎ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ ،‬ﺍﺭﲪﲏ‬
‫ﺃﻧﺎ ﺍﳋﺎﻃﺊ"‪ .‬ﻭﻟﻨﻘﻞ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﺑﻮﻋﻲ ﻋﻤﻴﻖ ﻭﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺒﻂﺀ ﻭﻋﻴﻮﻧﻨﺎ ﻣﻔﺘﻮﺣﺔ ﻭﻣﺜﺒﺘﺔ ﻋﻠﻰ ﻫﺪﻑ ﺩﻳﲏ‬
‫ﺃﻣﺎﻣﻨﺎ ﰲ ﺍﳋﺎﺭﺝ‪ ،‬ﻣﺜﻞ ﺍﻟﺼﻠﻴﺐ ﺃﻭ ﺇﺣﺪﻯ ﺃﻳﻘﻮﻧﺎﺕ ﺍﳌﺴﻴﺢ‪ .‬ﰒ ﻟﻨﻘﻞ ﻧﻔﺲ ﺍﳉﻤﻠﺔ ﻭﺑﻨﻔﺲ ﺩﺭﺟﺔ ﺍﻟﻮﻋﻲ ﻭﳓﻦ‬
‫ﻧﻐﻤﺾ ﺃﺟﻔﺎﻧﻨﺎ ﻭﻋﻴﻮﻧﻨﺎ ﺗﺒﻘﻰ ﻣﺘﻮﺟﻬﺔ ﺇﱃ ﺍﳋﺎﺭﺝ ﳓﻮ ﻧﻔﺲ ﺍﳍﺪﻑ ﺍﻟﺴﺎﺑﻖ‪ .‬ﻭﺃﺧﲑﺍﹰ ﻟﻨﻘﻞ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﻭﳓﻦ‬
‫ﻧﻐﻤﺾ ﺃﺟﻔﺎﻧﻨﺎ‪ ،‬ﻭﻟﻜﻦ ﻋﻴﻮﻧﻨﺎ ﺗﻜﻮﻥ ﻣﺘﻮﺟﻬﺔ ﳓﻮ ﺩﺍﺧﻞ ﺍﻟﺼﺪﺭ‪ .‬ﻓﻔﻲ ﻛﻞ ﻣﺮﺓ ﳔﺘﱪ ﺩﺭﺟﺎﺕ ﳐﺘﻠﻔﺔ ﻣﻦ‬
‫ﺍﻟﻘﺮﺏ ﺇﱃ ﺍﷲ‪ .‬ﻭﰲ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻧﺸﻌﺮ ﺑﺄﻧﻨﺎ ﻧﺘﻮﺟﻪ ﺣﻘﺎﹰ ﳓﻮ ﻣﻘﺪﺱ ﺍﳍﻴﻜﻞ!‬
‫ﻫﻜﺬﺍ ﳚﺐ ﺃﻥ ﻳﺒﺪﺃ ﺍﻟﺘﺪﺭﻳﺐ ﻋﻠﻰ ﳑﺎﺭﺳﺔ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ‪ ،‬ﺃﻱ ﺑﺘﺮﺩﻳﺪ ﻋﺪﺓ ﻣﺮﺍﺕ ﺍﳉﻤﻠﺔ ﺍﻟﱵ‬
‫ﺍﺧﺘﺮﻧﺎﻫﺎ‪ ،‬ﻭﳓﻦ ﻧﻮﺟ‪‬ﻪ ﻋﻴﻮﻧﻨﺎ ﳓﻮ ﻣﺮﻛﺰ ﺻﺪﺭﻧﺎ‪ .‬ﻫﻨﺎﻙ ﺃﻳﻀﺎﹰ ﻃﺮﻳﻘﺔ ﺃﺧﺮﻯ ﺳﻬﻠﺔ ﺍﻟﺒﺪﺀ ﳑﺎﺭﺳﺔ ﺍﻟﺼﻼﺓ‬
‫ﺍﻟﻘﻠﺒﻴﺔ‪ ،‬ﺃﻻ ﻭﻫﻲ ﺃﻥ ﻧﻐﻤﺾ ﻋﻴﻮﻧﻨﺎ ﻭﻧﻮﺟﻬﻬﺎ ﳓﻮ ﺍﻟﺪﺍﺧﻞ ﻛﻠﻤﺎ ﻧﻌﻤﻞ ﺣﺮﻛﺔ ﻃﻘﺴﻴﺔ ﻣﺜﻞ ﺍﻟﺮﻛﻮﻉ ﺃﻭ ﺍﻻﳓﻨﺎﺀ‬
‫ﺃﻭ ﻋﻼﻣﺔ ﺍﻟﺼﻠﻴﺐ‪ .‬ﻭﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻌﻤﻞ ﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ ﺑﺒﻂﺀ ﻣﻊ ﺍﻟﻮﻋﻲ ﲟﺎ ﺗﻌﱪ ﻋﻨﻪ‪ .‬ﻓﺎﻟﺮﻛﻮﻉ ﻳﻌﱪ ﻋﻦ‬
‫ﺍﻟﺴﺠﻮﺩ ﺍﻟﺪﺍﺧﻠﻲ‪ ،‬ﻭﺍﻻﳓﻨﺎﺀ ﻋﻦ ﺍﻻﺣﺘﺮﺍﻡ‪ ،‬ﻭﻋﻼﻣﺔ ﺍﻟﺼﻠﻴﺐ ﺍﻟﱵ ﻧﺮﲰﻬﺎ ﻋﻠﻰ ﺻﺪﺭﻧﺎ ﻧﻌﺒ‪‬ﺮ ﻋﻦ ﺭﻏﺒﺘﻨﺎ ﰲ ﺃﻥ‬
‫ﻧ‪‬ﺪﺧﻞ ﰲ ﻣﺮﻛﺰ ﺣﻴﺎﺗﻨﺎ ﺻﻠﻴﺐ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﻫﻮ ﻫﺒﺔ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺪﺧﻮﻝ ﺇﱃ ﳎﺪ ﺍﻵﺏ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻧﻐﻤﺾ ﻋﻴﻮﻧﻨﺎ‬
‫ﻭﻧﻮﺟﻬﻬﺎ ﳓﻮ ﺍﻟﺪﺍﺧﻞ ﻋﻨﺪ ﻗﻴﺎﻣﻨﺎ ‪‬ﺬﻩ ﺍﳊﺮﻛﺎﺕ ﺃﻭ ﺍﳌﻮﺍﻗﻒ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺘﺬﻛﺮ ﻣﻌﺎﻧﻴﻬﺎ ﻟﻴﺲ ﺑﺎﻟﻀﺮﻭﺭﺓ‬
‫ﺑﺘﻔﺎﺻﻴﻠﻬﺎ ﻭﻟﻜﻦ ﺑﺼﻮﺭﺓ ﺿﻤﻨﻴﺔ ﻋﻠﻰ ﺍﻷﻗﻞ‪ .‬ﻭﺇﺫﺍ ﺍﻋﺘﺪﻧﺎ ﻋﻠﻰ ﺫﻟﻚ ﻓﺴﻴﺼﺒﺢ ﺑﺴﻴﻄﺎﹰ ﻭﺳﻬﻼﹰ‪.‬‬
‫ﺇﻥ ﻫﺎﺗﲔ ﺍﳌﻤﺎﺭﺳﺘﲔ ﳘﺎ ﲟﺜﺎﺑﺔ ‪‬ﻴﺌﺔ ﺿﺮﻭﺭﻳﺔ ﳌﻤﺎﺭﺳﺔ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﺍﳌﻄﻮ‪‬ﻟﺔ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻦ ﺍﻟﺴﻬﻞ‬
‫ﻧﺴﺒﻴﺎﹰ ﺃﻥ ﻧﻌﺘﺎﺩ ﻋﻠﻰ ﺍﻟﺘﻮﺟﻪ ﳓﻮ ﺩﺍﺧﻠﻨﺎ‪ ،‬ﻓﺈﻧﻪ ﻣﻦ ﺍﺍﻷﺻﻌﺐ ﺃﻥ ﻧﺒﻘﻰ "ﺑﺒﺎﺏ ﺍﻟﻘﻠﺐ" ﺣﺴﺐ ﻋﺒﺎﺭﺓ ﻳﻮﺣﻨﺎ‬
‫ﺍﻟﺪﺍﻟﻴﺎﰐ ﺍﻟﺬﻱ ﺳﻨﻘﺮﺃ ﻧﺼﻮﺻﺎﹰ ﻣﻨﻪ ﻗﺮﻳﺒﺎﹰ‪ .‬ﻭﻟﻜﻦ ﻟﻨﺮﻛﺰ ﺍﻵﻥ ﺍﻧﺘﺒﺎﻫﻨﺎ ﻋﻠﻰ ﺣﺮﻛﺔ ﺍﻟﺪﺧﻮﻝ ﺍﻟﱵ ﺳﺘﺘﻢ ﺩﻭﻣﺎﹰ‬
‫ﻭﳓﻦ ﻧﻐﻤﺾ ﺃﺟﻔﺎﻧﻨﺎ ﻭﻧﻮﺟﻪ ﻋﻴﻮﻧﻨﺎ ﳓﻮ ﻣﺮﻛﺰ ﺍﻟﺼﺪﺭ‪ ،‬ﻋﻠﻰ ﳝﲔ ﺍﻟﻘﻠﺐ ﻭﻓﻮﻗﻪ ﻗﻠﻴﻼﹰ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻹﳝﺎﻥ ﺍﶈﺐ‬
‫ﺑﺄﻥ ﺍﷲ ﻳﻨﺘﻈﺮﻧﺎ ﰲ ﺩﺍﺧﻠﻨﺎ‪.‬‬
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‫ﻗﺒﻞ ﺃﻥ ﻧﺬﻛﺮ ﺑﻌﺾ ﺍﻟﻨﺼﻮﺹ ﻟﻠﻤﺆﻟﻔﲔ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﻋﻠﻰ ﺍﻟﺘﻮﺟﻪ ﳓﻮ ﺍﷲ ﰲ ﺩﺍﺧﻠﻨﺎ‪ ،‬ﻟﻨﺬﻛﺮ ﻣﻦ‬
‫ﺟﺪﻳﺪ ﺃﻥ "ﺍﻟﻘﻠﺐ" ﻗﺪ ﻻ ﻳﻌﲏ ﰲ ﻫﺬﻩ ﺍﻟﻨﺼﻮﺹ ﺇﻻ ﺍﳌﻜﺎﻥ ﺍﺍﳉﺴﺪﻱ ﺍﻷﻛﺜﺮ ﻣﺮﻛﺰﻳﺎﹰ‪ .‬ﺃﻱ ﻣﻜﺎﻥ ﻗﺮﺏ‪‬‬
‫ﺍﻟﻘﻠﺐ‪ .‬ﺃﻣﺎ ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﻓﻮﻕ ﺍﻟﻘﻠﺐ ﺑﻘﻠﻴﻞ ﻓﺈﻧﻪ ﺑﻌﻼﻗﺔ ﺭﻣﺰﻳﺔ ﻣﻊ ﺍﻟﻌﻨﺼﺮ ﺍﻟﺬﻫﲏ ﺍﳌﺮﺗﺒﻂ ﺩﺍﺋﻤﺎﹰ ﺑﺎﻟﺮﺃﺱ ﺃﻛﺜﺮ‬
‫ﺃﻭ ﺃﻗﻞ‪ .‬ﻭﺑﺎﻹﺿﺎﻓﺔ ﺇﱃ ﺫﻟﻚ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﺮﺑﻂ ﺑﲔ ﻣﻜﺎﻥ ﺍﻟﺼﺪﺭ ﻓﻮﻕ ﺍﻟﻘﻠﺐ ﻭﺑﲔ ﺭﻣﺰﻳﺔ ﻛﺘﺎﺑﻴﺔ ﻭﺭﻭﺣﻴﺔ ﺗ‪‬ﻮﺣ‪‬ﺪ‬
‫ﻏﺎﻟﺒﺎﹰ ﻣﺎ ﻣﻔﻬﻮﻡ ﺍﻟﻌﻤﻖ )ﺍﻟﺒﺎﻃﻨﻴﺔ( ﲟﻔﻬﻮﻡ ﺍﻟﻌﻠﻮ‪ .‬ﻫﻜﺬﺍ ﻧﺴﻤﻊ ﻛﺎﺗﺐ ﺍﻟﺮﺳﺎﻟﺔ ﺇﱃ ﺃﻫﻞ ﺃﻓﺴﺲ ﻳﻘﻮﻝ ﻟﻨﺎ‪ .‬ﺇﻥ‬
‫ﺍﳌﺴﻴﺢ ﺳﺎﻛﻦ ﰲ ﻗﻠﻮﺑﻨﺎ ﻭﻣﻌﻪ ﻭﻓﻴﻪ ﻣﻞﺀ ﺍﻟﻼﻫﻮﺕ‪ .‬ﻭﻳﻀﻴﻒ‪ ،‬ﻭﻫﻮ ﻳﺸﲑ ﺇﱃ ﻫﺬﺍ ﺍﳌﻞﺀ‪" :‬ﺃﺗﻮﺳﻞ ﺇﱃ ﺍﻵﺏ ﺃﻥ‬
‫ﻳﻘﻮﻯ ﺑﺮﻭﺣﻪ ﻋﻠﻰ ﻣﻘﺪﺍﺭ ﻏﲎ ﳎﺪﻩ ﻗﺪﺭﺓ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺒﺎﻃﻦ ﻓﻴﻜﻢ‪ ...‬ﻓﺄﻣﻜﻨﻚ ﺃﻥ ﺗﺪﺭﻛﻮﺍ ﻣﻊ ﲨﻴﻊ ﺍﻟﻘﺪﻳﺴﲔ‬
‫ﻣﺎ ﻫﻮ ﺍﻟﻌﺮﺽ ﻭﺍﻟﻄﻮﻝ ﻭﺍﻟﻌﻠﻮ ﻭﺍﻟﻌﻤﻖ")ﺃﻑ‪ .(١٨-١٦:٣.‬ﻓﺎﻟﺒﻌﺪ ﺍﻟﺜﺎﻟﺚ ﺍﳌﺴﺘﻌﻤﻞ ﻟﻺﺷﺎﺭﺓ ﺇﱃ ﺳﻌﺔ‬
‫ﺍﳊﻀﻮﺭ ﺍﻹﳍﻲ ﻫﻮ ﰲ ﺁﻥ ﻭﺍﺣﺪ ﺍﻟﻌﻠﻮ ﻭﺍﻟﻌﻤﻖ‪ .‬ﻭﺑﻨﻔﺲ ﺍﳌﻌﲎ ﺳﻴﻘﻮﻝ ﻳﻮﺣﻨﺎ ﺍﻟﺪﺍﻟﻴﺎﱐ ﺃﻥ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﻫﻲ‬
‫ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ "ﻧﺰﻭﻝ ﺇﱃ ﺍﻟﻌﻤﻖ" )ﺍﳌﻘﺎﻟﺔ ﺍﳌﺌﻮﻳﺔ ‪ (٤١:١‬ﻭ "ﺍﺭﺗﻔﺎﻉ ﳓﻮ ﻋﺎﱂ ﻣﻼﺋﻜﺔ ﺍﻟﻨﻮﺭ" )ﺍﻟﺮﺳﺎﻟﺔ‬
‫‪ .(٥:٤٠‬ﻭﻳﻘﺮﺭ ﻳﻮﺳﻒ ﺣﺰﺍﻳﺎ‪" ٨‬ﺇﻥ ﺑﺎﺏ ﻗﻠﺒﻨﺎ ﻭﺑﺎﺏ ﺍﻟﺴﻤﺎﺀ ﳘﺎ ﺑﺎﺏ ﻭﺍﺣﺪ" )ﺍﳌﻘﺎﻟﺔ ﺍﳌﺌﻮﻳﺔ ‪.(٧٢:٣‬‬

‫ﺳﺎﺩﺳﺎﹰ‪ :‬ﺑﻌﺾ ﺃﻗﻮﺍﻝ ﺍﻵﺑﺎﺀ ﻭﺍﻟﻨﺼﻮﺹ ﺍﻟﱵ ﺗﺸﲑ ﺇﱃ ﺗﻄﻮﺭ ﳑﺎﺭﺳﺔ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ‬
‫ﺇﻥ ﺃﻓﻐﺮﻳﻮﺱ )ﻭﻫﻮ ﻣﻦ ﺍﻟﺮﻫﺒﺎﻥ ﺍﻷﻭﻟﲔ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﲟﺼﺮ( ﻗﺪ ﺃﺛﹼﺮ ﻛﺜﲑﺍﹰ ﻋﻠﻰ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ‬
‫ﺍﳌﺴﻴﺤﻴﺔ ﺇﻥ ﻛﺎﻧﺖ ﺷﺮﻗﻴﺔ ﺃﻡ ﻏﺮﺑﻴﺔ‪ ،‬ﻭﻟﻜﻦ ﺑﺼﻮﺭﺓ ﺧﺎﺻﺔ ﻋﻠﻰ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﺍﻟﺸﺮﻗﻴﺔ‪.‬‬
‫"ﻋﻨﺪﻣﺎ ﺳﺘﻜﻮﻥ ﺍﻟﺮﻭﺡ ﻗﺪ ﺧﻠﻌﺖ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻘﺪﱘ ﻭﻟﺒﺴﺖ ﺇﻧﺴﺎﻥ ﺍﻟﻨﻌﻤﺔ ﺍﳉﺪﻳﺪ‪ ،‬ﺳﺘﺮﻯ ﰲ‬
‫ﻭﻗﺖ ﺍﻟﺼﻼﺓ ﻛﻴﺎ‪‬ﺎ ﺷﺒﻴﻬﺎﹰ ﺑﺎﻟﻴﺎﻗﻮﺕ ﺍﻷﺯﺭﻕ ﺃﻭ ﺑﻠﻮﻥ ﺍﻟﺴﻤﺎﺀ؛ ﻭﻫﺬﺍ ﻣﺎ ﻳﺴﻤﻴﻪ ﺍﻟﻜﺘﺎﺏ "ﻣﻜﺎﻥ ﺍﷲ"‪،‬‬
‫ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺷﺎﻫﺪﻩ ﺍﻟﻘﺪﻣﺎﺀ ﻋﻠﻰ ﺟﺒﻞ ﺳﻴﻨﺎﺀ"‪) .‬ﺃﻗﻮﺍﻝ ‪.(١٨‬‬
‫ﻳﺸﲑ ﻫﺬﺍ ﺍﻟﻨﺺ ﺇﱃ ﺳﻔﺮ ﺍﳋﺮﻭﺝ ‪" :‬ﺭﺃﻭﺍ ﺇﻟﻪ ﺇﺳﺮﺍﺋﻴﻞ ﻭﲢﺖ ﺭﺟﻠﻴﻪ ﺃﺭﺿﻴﺔ ﻛﺄ‪‬ﺎ ﻣﺼﻨﻮﻋﺔ ﻣﻦ‬
‫ﺍﻟﻴﺎﻗﻮﺕ ﺍﻷﺯﺭﻕ ﺍﻟﺸﻔﺎﻑ ﺃﺷﺒﻪ ﺑﺎﻟﺴﻤﺎﺀ ﻧﻔﺴﻬﺎ ﻧﻘﺎﺀ")ﺧﺮ‪ .(١٠:٢٤.‬ﻓﺒﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺃﻓﻐﺮﻳﻮﺱ ﺗﻨﻮﺭ ﺍﻟﺮﻭﺡ‬
‫ﺍﻟﺼﺎﻓﻴﺔ ﰲ ﺟﺬﻭﺭﻫﺎ ﺑﺎﻟﻨﻮﺭ ﺍﻹﳍﻲ‪ ،٩‬ﲝﻴﺚ ﺗﺼﺒﺢ ﻣﺜﻞ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻇﻬﺮ ﺍﷲ ﳌﻮﺳﻰ ﻭﺷﻴﻮﺥ ﺍﻟﻌﱪﺍﻧﻴﲔ‪.‬‬
‫ﻣﻜﺎﺭﻳﻮﺱ‪ ،‬ﰲ ﺑﻼﺩ ﻣﺎ ﺑﲔ ﺍﻟﻨﻬﺮﻳﻦ‪ ،‬ﻭﰲ ﺑﺪﺍﻳﺔ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ‪ ،‬ﻗﺪ ﺭﻛﺰ ﻋﻠﻰ ﻭﺣﺪﺓ ﺍﻹﻧﺴﺎﻥ‬
‫ﺍﳉﺴﺪﻳﺔ ﻭﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻭﺗﻜﻠﻢ ﻋﻦ "ﺍﻟﻘﻠﺐ"‪ ١٠‬ﺑﺎﻋﺘﺒﺎﺭﻩ ﺍﳌﺮﻛﺰ ﺍﺍﳊﻴﺎﰐ ﻟﻺﻧﺴﺎﻥ ﻛﻠﻪ‪ .‬ﻭﻫﺬﺍ ﺍﳌﻜﺎﻥ ﻫﻮ ﻧﻘﻄﺔ‬
‫ﺍﻻﺗﺼﺎﻝ ﺑﲔ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ‪ ،‬ﻭﻧﻘﻄﺔ ﺍﻻﺗﺼﺎﻝ ﺑﲔ ﺍﻹﻧﺴﺎﻥ ﻭﺍﷲ‪ .‬ﻓﻤﻦ ﻣﻜﺎﺭﻳﻮﺱ ﺳﺘﺄﰐ ﺍﻷﳘﻴﺔ ﺍﻟﱵ ﺳﺘﻌﻄﻴﻬﺎ‬
‫ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﺍﻟﺸﺮﻗﻴﺔ ﻟﺪﻭﺭ ﺍﳉﺴﺪ ﺣﱴ ﰲ ﺍﻟﺼﻼﺓ ﺃﻛﺜﺮ ﺭﻭﺣﺎﻧﻴﺔ‪ .‬ﻭﰲ ﺍﻟﻨﺺ ﺍﻵﰐ ﻳﻜﻠﻤﻨﺎ ﻋﻦ‬
‫ﻛﻴﻔﻴﺔ ﺍﺳﺘﻀﺎﻓﺘﻨﺎ ﻟﻠﻤﺴﻴﺢ ﰲ ﻧﻔﻮﺳﻨﺎ‪ ،‬ﻭﻳﺸﲑ ﺑﺼﻮﺭﺓ ﳎﺎﺯﻳﺔ ﺇﱃ ﺃﻓﻌﺎﻝ ﺍﻷﻟﻔﺔ ﺍﻟﺮﻭﺣﻴﺔ ﰲ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ‪.‬‬

‫‪ ٨‬ﺭﻭﺣﺎﱐ ﻋﺮﺍﻗﻲ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺜﺎﻣﻦ‪.‬‬

‫‪ 9‬ﺍﻟﻨﻮﺭ ﺍﻵﳍﻲ ﻳﺸﻊ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺑﻨﻮﺭﻩ ﻭﺻﻔﺎﺀﻩ‪.‬‬
‫‪ 10‬ﺍﻟﻘﻠﺐ ﻫﻮ ﻧﻘﻄﺔ ﺍﺗﺼﺎﻝ ﺑﲔ ﺍﷲ ﻭﺍﻟﻨﻔﺲ‪ ،‬ﻭﺑﲔ ﺍﻹﻧﺴﺎﻥ ﻭﺫﺍﺗﻪ‪ .‬ﺣﻴﺚ ﻳﺘﻢ ﻓﻴﻪ ﺍﳊﻮﺍﺭ ﺍﳌﻴﺒﺎﺩﻝ ﺑﲔ ﺍﷲ ﻭﺍﻹﻧﺴﺎﻥ‪ ،‬ﺑﲔ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ‪.‬‬
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‫"ﻻ ﻧﻜﻦ ﻣﺜﻞ ﺃﻭﻟﺌﻚ ﺍﻟﻨﺴﺎﺀ ﺍﻟﺸﺮﻳﺮﺍﺕ ﺍﻟﻠﻮﺍﰐ ﻳﺒﻐﻀﻦ ﺃﺯﻭﺍﺟﻬﻦ ﻭﺍﻟﻠﻮﺍﰐ ﻳﺘﺮﻛﻦ ﺑﻴﻮ‪‬ﻦ‬
‫ﻟﻴﺘﺠﻮﻟﻦ ﺧﺎﺭﺟﻬﺎ ﻋﻨﺪﻣﺎ ﻳﺮﺟﻊ ﺃﺯﻭﺍﺟﻬﻦ ﺍﳌﻨﻬﻮﻛﻮ ﺍﻟﻘﻮﻯ ﺇﱃ ﺑﻴﻮ‪‬ﻢ ﻟﲑﺗﺎﺣﻮﺍ ﻓﻴﻬﺎ‪ .‬ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﻓﺈﻥ‬
‫ﺍﳌﺴﻴﺢ ﻧﻔﺴﻪ ﻳﺸﺘﺎﻕ ﻛﺜﲑﺍﹰ ﺇﱃ ﺑﻴﺘﻪ ﺍﳋﺎﺹ‪ ،‬ﺃﻱ ﺃﺟﺴﺎﺩﻧﺎ ﻭﻧﻔﻮﺳﻨﺎ‪ ،‬ﻭﻫﻮ ﺍﻟﺼﺎﱀ ﺍﳉﻤﻴﻞ ﻭﺍﻟﺰﻭﺝ‬
‫ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﺗ‪‬ﻌِﺐ‪ ‬ﻷﺟﻠﻨﺎ ﺇﱃ ﺃﻗﺼﻰ ﺣﺪ ﻭﻫﻮ ﻳﻔﺘﺪﻳﻨﺎ ﺑﺪﻣﻪ‪ .‬ﺇﻧﻪ ﻳﻘﺮﻉ ﺩﻭﻣﺎﹰ ﺑﺎﺏ ﻗﻠﻮﺑﻨﺎ ﻟﻨﻔﺘﺢ ﻟﻪ‬
‫ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻓﻴﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺪﺧﻞ ﰲ ﻧﻔﻮﺳﻨﺎ ﻭﻳﺮﺗﺎﺡ ﻓﻴﻬﺎ ﻭﻫﻮ ﳚﻌﻞ ﻓﻴﻨﺎ ﻣﻘﺎﻣﻪ )ﻳﻮﺣﻨﺎ ‪...(٢٣:١٤‬‬
‫"ﻭﰲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ﺳﻴﻘﻮﻝ ﻟﻠﺬﻳﻦ ﻋﻠﻰ ﺍﻟﺸﻤﺎﻝ ﻭﺍﻟﺬﻳﻦ ﻳﺮﺳﻠﻬﻢ ﺇﱃ ﺟﻬﻨﻢ ﻣﻊ ﺇﺑﻠﻴﺲ‪" :‬ﻛﻨﺖ‬
‫ﻏﺮﻳﺒﺎﹰ ﻓﻤﺎ ﺁﻭﻳﺘﻤﻮﱐ‪ ،‬ﻭﻋﺮﻳﺎﻧﺎﹰ ﻓﻤﺎ ﻛﺴﻮﲤﻮﱐ‪ ،‬ﻭﻣﺮﻳﻀﺎﹰ ﻓﻤﺎ ﺯﺭﲤﻮﱐ‪ ،‬ﻭﺟﺎﺋﻌﺎﹰ ﻓﻤﺎ ﺃﻃﻌﻤﺘﻤﻮﱐ‪،‬‬
‫ﻭﻋﻄﺸﺖ ﻓﻤﺎ ﺳﻘﻴﺘﻤﻮﱐ ﻭﻛﻨﺖ ﺳﺠﻴﻨﺎﹰ ﻓﻤﺎ ﻋﺪﲤﻮﱐ" )ﻣﺖ ‪٤٣:٢٥‬ﺃ‪-‬ﺏ؛ ‪٤٢‬؛ ‪٤٣‬ﺝ(‪ .‬ﺇﻥ ﻫﺬﻩ‬
‫ﺍﻷﻗﻮﺍﻝ ﺗﻘﺼﺪ ﺃﻭﻻﹰ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻣﻮﻥ ﺑﺎﻷﻋﻤﺎﻝ ﺍﳋﲑﻳﺔ ﺑﺼﻮﺭﺓ ﻣﻨﻈﻮﺭﺓ‪ ،‬ﲟﺎ ﺃﻥ ﺍﻟﺮﺏ ﻳﺘﺒﲎ ﻛﻞ ﺧﺪﻣﺔ‬
‫ﻗﺪ ﻗﹸﺪﻣﺖ ﳋﺪﺍﻣﻪ ﻛﻤﺎ ﻟﻮ ﻗﹸﺪﻣﺖ ﻟﻪ )ﻣﺖ ‪٢٦:٢٥‬ﺍﱁ(؛ ﻏﲑ ﺃ‪‬ﺎ ﺗ‪‬ﻔﻬﻢ ﲟﻌﲎ ﺃﻛﺜﺮ ﺣﻘﻴﻘﺔ ﻭﻋﻤﻘﺎﹰ‬
‫ﻋﻦ ﺇﻧﺴﺎﻧﻨﺎ ﺍﻟﺒﺎﻃﲏ‪ ،‬ﺫﻟﻚ ﻷﻥ ﺍﻟﻘﻮﺕ ﺍﳊﻘﻴﻘﻲ ﻟﻠﺮﺏ ﻭﺷﺮﺍﺑﻪ ﻭﺛﻮﺑﻪ ﻭﺳﻘﻔﻪ ﻭﺭﺍﺣﺘﻪ ﺇﳕﺎ ﻫﻲ‬
‫ﺃﻧﻔﺴﻨﺎ… ﻓﻠﻨﺴﺘﻘﺒﻠﻪ ﺑﺈﳝﺎﻥ ﻛﺒﲑ ﻭﺣﺐ ﺷﺪﻳﺪ ﻭﻟﻨﺪﺧﻠﻪ ﺇﱃ ﺩﺍﺧﻠﻨﺎ‪ .‬ﻭﻫﻨﺎﻙ ﻟﻨﺴﺘﻀﻴﻔﻪ ﻭﻟﻨﻘﺪﻡ ﻟﻪ‬
‫ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﻟﻨﻜﺴﻪ ﺑﺈﺭﺍﺩﺗﻨﺎ ﺍﳌﺨﻠﺼﺔ ﳋﺪﻣﺘﻪ ﻭﺍﳌﻄﻴﻌﺔ ﲟﺸﻴﺌﺔ ﺭﻭﺣﻪ ﺍﻟﻘﺪﻭﺱ"‪) .‬ﺍﳌﻘﺎﻻﺕ‬
‫ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ‪ ١٦‬ﻣﻦ ﺍ‪‬ﻤﻮﻋﺔ ﺍﻟﺜﺎﻟﺜﺔ(‪.‬‬
‫ﺫﻳﺎﺫﺧﺲ‪ ،‬ﺃﺳﻘﻒ ﻓﻮﺗﻴﻜﻲ ﰲ ﺍﻟﻴﻮﻧﺎﻥ ﺍﻟﺸﺮﻗﻲ‪ ،‬ﰲ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ‪ ،‬ﻗﺪ ﻗﺮﺃ ﺃﻓﻐﺮﻳﻮﺱ ﻋﻠﻰ ﺿﻮﺀ‬
‫ﻣﻜﺎﺭﻳﻮﺱ‪ ،‬ﻭﺗﻌﻠﻴﻤﻪ ﻫﻮ ﰲ ﺃﺳﺎﺱ ﳑﺎﺭﺳﺔ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﰲ ﺍﻟﺸﺮﻕ ﺍﻟﻴﻮﻧﺎﱐ‪ .‬ﻟﻘﺪ ﺃﺿﺎﻑ ﺫﻳﺎﺫﺧﺲ ﺇﱃ‬
‫ﻣﻌﻄﻴﺎﺕ ﺃﻓﻐﺮﻳﻮﺱ ﻭﻣﻜﺎﺭﻳﻮﺱ ﻋﻨﺼﺮﺍﹰ ﺗﻘﻠﻴﺪﻳﺎﹰ ﻋﻨﺪ ﺍﻟﺮﻫﺒﺎﻥ ﺍﻷﻭﻟﲔ ﺃﻻ ﻭﻫﻮ ﺍﻟﺘﺮﺩﻳﺪ ﺍﳌﺘﻮﺍﺗﺮ ﻟﻌﺒﺎﺭﺓ ﻗﺼﲑﺓ‬
‫ﺗﻘﺎﻝ ﷲ ﺑﻮﻋﻲ ﻋﻤﻴﻖ‪ .‬ﻭﺑﺎﻟﻨﺴﺒﺔ ﻟﺬﻳﺎﺫﺧﺲ ﻓﺈﻥ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻫﻲ ﺍﺳﻢ ﻳﺴﻮﻉ ﻧﻔﺴﻪ‪ .‬ﻭﻳﺘﻢ ﻛﻞ ﺫﻟﻚ ﰲ ﺍﻣﺘﺪﺍﺩ‬
‫ﺍﻟﺒﺎﻃﻨﻴﺔ ﺍﻟﱵ ﻳﺸﲑ ﺇﻟﻴﻬﺎ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﻛﻤﺎ ﺭﺃﻳﻨﺎ ﺃﻋﻼﻩ‪.‬‬
‫"ﻻ ﻧﻨﻔﻚ ﻧﺸﺨﺺ ﺑﻌﻴﻮﻧﻨﺎ ﺇﱃ ﻏﻮﺭ ﺍﻟﻘﻠﺐ ﻣﻊ ﺫﻛﺮ ﻣﺘﻮﺍﺻﻞ ﷲ‪) ...‬ﺍﻟﻔﺼﻮﻝ ﺍﳌﺌﻮﻳﺔ ﺭﻗﻢ‬
‫‪ .(٥٦‬ﺣﻴﻨﺌﺬ ﻓﺎﻟﺬﻫﻦ ﻳﻠﺰﻣﻪ ﺣﺘﻤﺎﹰ‪ ،‬ﻋﻨﺪﻣﺎ ﻧﻜﻮﻥ ﻗﺪ ﺃﻭﺻﺪﻧﺎ ﲨﻴﻊ ﻧﻮﺍﻓﺬﻩ ﺑﻮﺍﺳﻄﺔ ﺫﻛﺮ ﺍﷲ‪ ،‬ﻋﻤﻞ‬
‫ﻳﺮﺿﻲ ﺑﻪ ﺣﺎﺟﺘﻪ ﺇﱃ ﺍﻟﻨﺸﺎﻁ‪ .‬ﻓﻌﻠﻴﻨﺎ ﺃﻥ ﻧﻌﻄﻴﻪ "ﺍﻟﺮﺏ ﻳﺴﻮﻉ"‪ ١١‬ﻛﻌﻤﻞ ﻭﺣﻴﺪ ﻳﺘﻼﺀﻡ ﺣﻘﺎﹰ ﻭﻏﺎﻳﺘﻪ‪.‬‬
‫ﻓﻘﺪ ﻛﹸﺘﺐ‪" :‬ﻻ ﺃﺣﺪ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻳﺴﻮﻉ ﻫﻮ ﺭﺏ‪ ،‬ﺇﻻ ﺑﺎﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ"‪ .١٢‬ﻟﻜﻦ ﻋﻠﻰ ﺍﻟﺬﻫﻦ‬
‫ﺃﻥ ﻻ ﻳﻜﻒ ﻋﻦ ﺇﻣﻌﺎﻥ ﺍﻟﻨﻈﺮ ﰲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻭﺣﺪﻫﺎ ﻭﺍﻟﻜﻨﻮﺯ ﺍﻟﱵ ﻓﻴﻬﺎ ﲝﻴﺚ ﻻ ﻳﺸﺮﺩ ﳓﻮ‬
‫ﺍﳋﻴﺎﻻﺕ‪ .‬ﻓﺠﻤﻴﻊ ﺍﻟﺬﻳﻦ ﻳﺘﺄﻣﻠﻮﻥ ﺑﻼ ﺍﻧﻘﻄﺎﻉ ﰲ ﻫﺬﺍ ﺍﻻﺳﻢ ﺍﳌﻘﺪﺱ ﺍ‪‬ﻴﺪ ﰲ ﺃﻋﻤﺎﻕ ﻗﻠﺒﻬﻢ ﻳﺒﻠﻐﻮﻥ‬
‫ﺃﺧﲑﺍﹰ ﺇﱃ ﻣﺸﺎﻫﺪﺓ ﻧﻮﺭ ﺫﻫﻨﻬﻢ‪ .١٣‬ﻓﻬﺬﺍ ﺍﻻﺳﻢ‪ ،‬ﺇﺫ ﻳ‪‬ﻀﺒﻂ ﰲ ﺍﻟﻔﻜﺮ ﺑﺎﻋﺘﻨﺎﺀ ﺻﺎﺭﻡ‪ ،‬ﳛﺮﻕ ﺑﺸﻌﻮﺭ‬
‫ﺷﺪﻳﺪ ﻛﻞ ﺍﻟﺪﻧﺲ ﺍﳌﻮﺟﻮﺩ ﻋﻠﻰ ﺳﻄﺢ ﺍﻟﻨﻔﺲ‪" .‬ﺇﻥ ﺇﳍﻨﺎ ﻧﺎﺭ ﺁﻛﻠﺔ" ﻳﻘﻮﻝ ﺍﻟﻜﺘﺎﺏ‪ .١٤‬ﻭﻣﻦ ﰒ ﻳﺪﻋﻮ‬

‫‪ ١١‬ﺃﻱ ﺍﻟﺘﻠﻔﻆ ﺑﺎﺳﻢ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﻭﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻴﻪ‪.‬‬

‫‪١ ١٢‬ﻗﻮﺭﻧﺘﺲ ‪.٣/١٢‬‬
‫‪ ١٣‬ﰲ ﺻﺪﺩ ﺭﺅﻳﺔ ﻧﻮﺭ ﺍﻟﺬﻫﻦ )ﺃﻭ ﻧﻮﺭ ﺍﻟﻨﻔﺲ( ﻛﻤﺮﺁﺓ ﻳﻨﻌﻜﺲ ﻓﻴﻬﺎ ﻧﻮﺭ ﺍﷲ‪ ،‬ﺭﺍﺟﻊ ﻧﺺ ﺍﻓﻐﺮﻳﻮﺱ ﺃﻋﻼﻩ ﺹ‪.١٠‬‬
‫‪ ١٤‬ﺗﺜﻨﻴﺔ ‪.٢٤/٤‬‬
‫‪١٠‬‬

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‫ﺍﻟﺮﺏ ﺍﻟﻨﻔﺲ ﺇﱃ ﺍﶈﺒﺔ ﺍﻟﻘﻮﻳﺔ ‪‬ﺪﻩ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﻻﺳﻢ ﺍ‪‬ﻴﺪ ﺍﳌﺸﺘﻬﻰ‪ ،‬ﺇﺫﺍ ﺟﻌﻠﻪ ﺫﻛﺮ‪ ١٥‬ﺍﻟﺬﻫﻦ ﳝﻜﺚ‬
‫ﰲ ﺣﺮﺍﺭﺓ ﺍﻟﻘﻠﺐ‪ ،‬ﻳﺮﻛﺰ ﻓﻴﻨﺎ ﺍﺳﺘﻌﺪﺍﺩﺍﹰ ﳛﻤﻞ ﻋﻠﻰ ﳏﺒﺔ ﺟﻮﺩﺗﻪ‪ ،‬ﺑﺪﻭﻥ ﻋﺎﺋﻖ ﻣﻦ ﺍﻵﻥ ﻓﺼﺎﻋﺪﺍﹰ‪ .‬ﺗﻠﻚ‬
‫ﻫﻲ ﺍﻟﻠﺆﻟﺆﺓ ﺍﻟﻜﺮﳝﺔ ﺍﻟﱵ ﻳﺴﺘﻄﻴﻊ ﺍﳌﺮﺀ ﺍﻗﺘﻨﺎﺋﻬﺎ ﺑﺒﻴﻊ ﲨﻴﻊ ﺃﻣﻼﻛﻪ ﻟﻴﻤﺘﻠﻚ ﻋﻨﺪ ﺍﻛﺘﺸﺎﻓﻬﺎ ﻓﺮﺣﺎﹰ ﻻ‬
‫ﻳﻮﺻﻒ‪) .١٦‬ﺍﳌﻘﺎﻟﺔ ﺍﳌﺌﻮﻳﺔ ‪.(٥٩‬‬
‫"ﻭﺇﻥ ﺳﻠﺐ ﺍﻟﻨﺴﻴﺎﻥ ﻣﻮﺿﻮﻉ ﺷﻮﻕ ﺍﻟﻨﻔﺲ‪ ١٧‬ﺣﻴﻨﺎﹰ ﻭﺇﺫﺍ ﺧﺮﺟﺖ ﻣﻦ ﺗﺼﻠﺒﻬﺎ ﺑﺎﺷﺘﺪﺍﺩ‬
‫ﺍﻷﻫﻮﺍﺀ‪ ،‬ﻓﺎﻟﺬﻫﻦ ﻳﻌﻮﺩ ﰲ ﺍﳊﺎﻝ ﺇﱃ ﻧﺸﺎﻃﻪ ﺍﳋﺎﺹ ﻭﻳﺮﻛﺾ‪ ١٨‬ﻟﻴﻘﺒﺾ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻔﺮﻳﺴﺔ ﺍﳌﺸﺘﻬﺎﺓ‬
‫ﺍﳋﻼﺻﻴﺔ‪ .‬ﻓﺎﻟﻨﻔﺲ ﺣﻴﻨﺌﺬ ﺗﻌﻀﺪﻫﺎ ﺍﻟﻨﻌﻤﺔ ﻋﻴﻨﻬﺎ ﺍﻟﱵ ﺗﺘﺄﻣﻞ ﻭ‪‬ﺘﻒ "ﺍﻟﺮﺏ ﻳﺴﻮﻉ"‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻷﻡ‬
‫ﺗﻌﻠﹼﻢ ﺭﺿﻴﻌﻬﺎ ﻛﻠﻤﺔ "ﺑﺎﺑﺎ" ﻭﻫﻲ ﺗﺮﺩﺩﻫﺎ ﻣﻌﻪ ﺇﱃ ﺃﻥ ﻳﺘﻌﻮﺩ ﻣﻨﺎﺩﺍﺓ ﺃﺑﻴﻪ‪ ١٩‬ﺑﺪﻻﹰ ﻣﻦ ﲤﺘﻤﺎﺗﻪ ﺍﻟﻄﻔﻮﻟﻴﺔ‪،‬‬
‫ﺣﱴ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻨﻮﻡ‪ .‬ﻟﺬﻟﻚ ﻳﻘﻮﻝ ﺍﻟﺮﺳﻮﻝ‪" :‬ﺇﻥ ﺍﻟﺮﻭﺡ ﺃﻳﻀﺎﹰ ﻳﺄﰐ ﻟﻨﺠﺪﺓ ﺿﻌﻔﻨﺎ ﻷﻧﻨﺎ ﻻ ﳓﺴﻦ‬
‫ﺍﻟﺼﻼﺓ ﻛﻤﺎ ﳚﺐ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﺮﻭﺡ ﻧﻔﺴﻪ ﻳﺸﻔﻊ ﻟﻨﺎ ﺑﺄﻧﺎﺕ ﻻ ﺗﻮﺻﻒ")ﺭﻭﻣﺔ‪ (٢٦:٨.‬ﺇﻧﻨﺎ ﻓﻌﻼﹰ ﻣِﺜﻞ‬
‫ﺃﻃﻔﺎﻝ ﻭﻏﲑ ﻛﺎﻣﻠﲔ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻓﻀﻴﻠﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻟﺬﺍ ﳓﻦ ﰲ ﺣﺎﺟﺔ ﻣﺎﺳﺔ ﺇﱃ ﻣﻌﻮﻧﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‬
‫ﻟﺘﻜﻮﻥ ﲨﻴﻊ ﺃﻓﻜﺎﺭﻧﺎ ﻣﺘﻐﻠﻐﻠﺔ ﻭﻣﻠﻴﺌﺔ ﺑﻌﺬﻭﺑﺘﻪ ﺍﻟﱵ ﻻ ﺗﻮﺻﻒ‪ ،‬ﻓﻨﺘﻮﺟﻪ ﺑﻜﻞ ﻭﺟﺪﺍﻧﻨﺎ ﳓﻮ ﺫﻛﺮ‬
‫ﻭﺣﺴﺐ ﺇﳍﻨﺎ ﻭﺃﺑﻴﻨﺎ" )ﺍﳌﻘﺎﻟﺔ ﺍﳌﺌﻮﻳﺔ ‪.(٦١‬‬
‫ﺳﻬﺪﻭﻧﺎ‪ ،‬ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﻫﻮ ﺃﻭﻝ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﺍﻟﻜﺒﺎﺭ ﰲ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﺍﻟﺸﺮﻗﻴﺔ‪ .‬ﻭﻣﺜﻞ‬
‫ﺫﻳﺎﺫﺧﺲ‪ ،‬ﻭﻟﻜﻦ ﺑﺼﻮﺭﺓ ﻣﺴﺘﻘﻠﺔ ﻋﻨﻪ‪ ،‬ﻳﺘﺄﻣﻞ ﰲ ﻧﺼﻮﺹ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻨﻴﺔ ﰲ ﺍﻣﺘﺪﺍﺩ ﻓﻜﺮ‬
‫ﺍﻓﻐﺮﻳﻮﺱ ﻭﻣﻜﺎﺭﻳﻮﺱ‪ .‬ﻭﺃﻧﻪ ﺃﻭﻝ ﺷﺎﻫﺪ ﻣﻬﻢ ﳌﻤﺎﺭﺳﺔ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﰲ ﺑﻼﺩ ﻣﺎ ﺑﲔ ﺍﻟﻨﻬﺮﻳﻦ‪.‬‬
‫"ﻗﺎﻝ ﺍﻟﺮﺏ‪" :‬ﻣﻦ ﺃﺣﺒﲏ ﺣﻔﻆ ﻭﺻﺎﻳﺎﻱ" ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ‪" :‬ﺇﻥ ﻛﻨﺘﻢ ﲢﺒﻮﻧﲏ‪ ،‬ﺣﻔﻈﺘﻢ ﻭﺻﺎﻳﺎﻱ‬
‫")ﻳﻮﺣﻨﺎ ‪ (١٥:١٤‬ﻭﻛﺬﻟﻚ‪" :‬ﻣﻦ ﺗﻠﻘﻰ ﻭﺻﺎﻳﺎﻱ ﻭﺣﻔﻈﻬﺎ ﻓﺬﺍﻙ ﺍﻟﺬﻱ ﳛﺒﲏ‪ .‬ﻭﺍﻟﺬﻱ ﳛﺒﲏ ﳛﺒﻪ‬
‫ﺃﰊ‪ ،‬ﻭﺃﻧﺎ ﺃﻳﻀﺎﹰ ﺃﺣﺒﻪ ﻭﺃﻇﻬﺮ ﻟﻪ ﻧﻔﺴﻲ" )ﻳﻮﺣﻨﺎ ‪ .(٢١:١٤‬ﻭﻧﺄﰐ ﺇﻟﻴﻪ ﻓﻨﺠﻌﻞ ﻟﻨﺎ ﻋﻨﺪﻩ ﻣﻘﺎﻣﺎﹰ )ﻳﻮﺣﻨﺎ‬
‫‪ .(٢٣:١٤‬ﺃﺭﺃﻳﺖ‪ ‬ﻛﻴﻒ ﺃﻥ ﻛﻞ ﺍﻟﱪ ﺍﻵﰐ ﻣﻦ ﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻳﻜﺘﻤﻞ ﺑﺎﶈﺒﺔ‪ ،‬ﻭﻛﻴﻒ ﺃﻥ ﺍﻟﺬﻱ‬
‫ﳝﺘﻠﻚ ﺍﶈﺒﺔ ﻳﺼﺒﺢ ﻣﺴﻜﻨﺎﹰ ﻟﻠﺜﺎﻟﻮﺙ ﺍﻷﻗﺪﺱ ﻭﻫﻮ ﻳﺘﻤﺘﻊ ﺑﺎﻟﺮﺅﻳﺔ ﺍﻹﳍﻴﺔ ﺑﺼﻮﺭﺓ ﺧﻔﻴﺔ؟‬
‫"ﻃﻮﰉ ﳌﻦ ﺃﻫﻞ ﳍﺬﻩ ﺍﻟﺮﺅﻳﺔ‪ ،‬ﻭﻫﻮ ﻳﺼﺒﺢ ﻣﺴﻜﻨﺎﹰ ﻟﻠﻤﺤﺒﺔ! ﻃﻮﰉ ﳌﻦ ﺍﺭﺗﺎﺣﺖ ﺍﻷﻟﻮﻫﻴﺔ ﰲ‬
‫ﺩﺍﺧﻠﻪ! ﺣﻘﺎﹰ ﺇﻧﻪ ﻳﺴﻜﻦ ﻣﻦ ﺍﻵﻥ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﻭﺍﺕ! ﻓﻤﺎ ﺍﳌﻠﻜﻮﺕ ﺇﻥ ﱂ ﻳﻜﻦ ﺍﻟﺴﻌﺎﺩﺓ ﻣﻊ ﺍﷲ؟‬

‫‪ ١٥‬ﻣﻔﻬﻮﻡ ﺍﻟﺬﻛﺮ ﻳﺸﻤﻞ ﻫﻨﺎ ﺍﻟﺘﺬﻛﺮ ﺍﻟﻌﻘﻠﻲ ﻭﺭﲟﺎ ﺍﻟﺬﻛﺮ ﺍﻟﻠﻔﻈﻲ ﺃﻳﻀﺎﹰ‪.‬‬
‫‪ ١٦‬ﺭﺍﺟﻊ ﻣﱴ ‪.٤٦/١٣‬‬
‫‪ ١٧‬ﺃﻱ ﺫﻛﺮ ﺍﻟﺮﺏ ﻳﺴﻮﻉ‪.‬‬
‫‪ 18‬ﻳﺮﻛﺾ ﲟﻌﲎ ﻳﺴﺮﻉ‪.‬‬
‫‪ ١٩‬ﺭﺍﺟﻊ ﺭﻭﻣﺔ ‪ ٢٦/٨‬ﻭ ‪.١٥/٨‬‬
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‫ﻭﻣﺎ ﻫﻲ ﺍﻟﺴﻌﺎﺩﺓ ﻣﻊ ﺍﷲ ﺇﻥ ﱂ ﺗﻜﻦ ﺍﻻﺑﺘﻬﺎﺝ ﲟﺤﺒﺘﻪ ﻭﺍﻟﻔﺮﺡ ﲝﺒﻪ ﻭﺍﻟﻨﻈﺮ ﺍﻟﺪﺍﺋﻢ ﺇﻟﻴﻪ ﻭﺍﻫﺘﺰﺍﺯ‬
‫ﺍﻟﻨﻔﺲ ﺑﻪ؟ ﻓﻜﻢ ﻫﻮ ﺻﺤﻴﺢ ﻛﻼﻡ ﺍﻟﺮﺏ ﺍﻟﻘﺎﺋﻞ ﺑﺄﻥ ﻣﻠﻜﻮﺕ ﺍﷲ ﻫﻮ ﰲ ﺩﺍﺧﻠﻜﻢ‪ .٢١‬ﻷﻥ ﻣ‪‬ﻦ ﺍﻣﺘﻠﻚ‬
‫ﰲ ﻧﻔﺴﻪ ﳏﺒﺔ ﺍﷲ‪ ،‬ﺃﻱ ﺍﷲ ﻋﻴﻨﻪ‪ ،‬ﻛﻴﻒ ﻻ ﻳﻜﻮﻥ ﺍﳌﻠﻜﻮﺕ ﺃﻳﻀﺎﹰ ﰲ ﺩﺍﺧﻠﻪ؟ ﻣﺎ ﺃﻋﻈﻢ ﺭﺟﻞ ﺍﶈﺒﺔ‬
‫ﺍﻟﺬﻱ ﺃﺳﻜﻦ ﰲ ﻗﻠﺒﻪ ﺍﷲ ﺍﻟﺬﻱ ﻫﻮ ﳏﺒﺔ! )ﺭﺍﺟﻊ ‪١‬ﻳﻮﺣﻨﺎ ‪ (١٦:٤‬ﻭﻣﺎ ﺃﻋﺠﺐ ﻫﺬﺍ ﺍﻟﻘﻠﺐ ﺍﻟﺼﻐﲑ‬
‫ﺍﻟﻀﻴﻖ ﺍﻵﻭﻱ‪ ٢٢‬ﺭﻭﺣﻴﺎﹰ ﰲ ﺣﻀﻨﻪ ﺫﺍﻙ ﺍﻟﺬﻱ ﻻ ﺗﺴﺘﻄﻴﻊ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ ﺍﺣﺘﻮﺍﺋﻪ! ﻳﺎ ﻋﲔ ﺍﻟﻘﻠﺐ‬
‫ﺍﳌﻨﻮﺭﺓ )ﺃﻓﺴﺲ ‪ (١٨:١‬ﺍﻟﱵ ﺑﻨﻘﺎﻭ‪‬ﺎ ﺗﺮﻯ ﲜﻼﺀ ﺫﺍﻙ ﺍﻟﺬﻱ ﻳﺴﺘﺮ ﺍﻟﺴﺮﺍﻓﻴﻮﻥ ﻭﺟﻬﻬﻢ ﺃﻣﺎﻡ ﺭﺅﻳﺘﻪ!‬
‫)ﺃﺷﻌﻴﺎ ‪.(٦:٢‬‬
‫"ﻣ‪‬ﻦ ﳛﺒﲏ ﳛﺒﻪ ﺃﰊ ﻭﺃﻧﺎ ﺃﻳﻀﺎﹰ ﺃﺣﺒﻪ ﻭﺃﹸﻇﻬﺮ ﻟﻪ ﻧﻔﺴﻲ‪ .‬ﻭﻧﺄﰐ ﺇﻟﻴﻪ ﻭﳒﻌﻞ ﻟﻨﺎ ﻋﻨﺪﻩ ﻣﻘﺎﻣﺎﹰ"‪ .‬ﺃﻳﻦ‬
‫ﺇﺫﻥ ﺳﻴ‪‬ﺤ‪‬ﺐ ﺍﷲ ﺇﻥ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﻘﻠﺐ؟ ﻭﺃﻳﻦ ﺳﻴ‪‬ﻈﻬﺮ ﻧﻔﺴﻪ ﺇﻥ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ؟ ﻓﻜﻤﺎ ﻗﻴﻞ‪" :‬ﻃﻮﰉ‬
‫ﻷﻃﻬﺎﺭ ﺍﻟﻘﻠﻮﺏ ﻓﺈ‪‬ﻢ ﺳﻴﺸﺎﻫﺪﻭﻥ ﺍﷲ!" )ﻣﺖ ‪ .(٨:٥‬ﺃﻳﻦ ﺇﺫﻥ ﻳﺴﻜﻦ ﺍﷲ ﺇﻥ ﱂ ﻳﻜﻦ ﰲ ﺩﺍﺧﻞ‬
‫ﺍﻟﻘﻠﺐ؟ ﻓﻜﻤﺎ ﻛﹸِﺘﺐ ﺃﻳﻀﺎﹰ‪" :‬ﺳﺄﺳﻜﻦ ﻓﻴﻬﻢ ﻭﺃﺳﲑ ﻓﻴﻬﻢ" )ﺭﺍﺟﻊ ‪٢‬ﻗﻮﺭﻧﺘﺲ ‪١٦:٦‬؛ ﻭﺗﺚ‬
‫‪١٢-١١:٢٧‬؛ ﺍﻷﺣﺒﺎﺭ ‪ (١٤:١٣‬ﺃﺭﺃﻳﺖ ﻛﻢ ﻭﺍﺳﻊ ﻫﻮ ﺍﻟﻘﻠﺐ ﺍﻟﻄﺎﻫﺮ ﻭﺍﳌﻤﻠﻮﺀ ﺑﺎﶈﺒﺔ ﲟﺎ ﺃﻥ ﺍﷲ‬
‫ﻳﺴﺘﻄﻴﻊ ﺣﻘﺎﹰ ﺃﻥ ﻳﺴﻠﻚ ﻓﻴﻪ!‬
‫"ﻃﻮﰉ ﻟﻚ ﺃﻳﻬﺎ ﺍﻟﻘﻠﺐ ﺍﻟﺼﺎﰲ‪ ،‬ﻳﺎ ﻣﺴﻜﻦ ﺍﻷﻟﻮﻫﺔ ﻃﻮﰉ ﻟﻚ ﺃﻳﻬﺎ ﺍﻟﻘﻠﺐ ﺍﻟﻄﺎﻫﺮ‪ ،‬ﻳﺎ ﺭﺍﺋﻲ‬
‫ﺍﳉﻮﻫﺮ ﺍﻹﳍﻲ ﺍﳋﻔﻲ‪ ،‬ﻳﺎ ﻛﺎﺋﻦ ﻣﻦ ﺍﻟﻠﺤﻢ ﻭﺍﻟﺪﻡ ﺃﻧﺖ ﺍﻟﺬﻱ ﺟ‪‬ﺒﻠﺖ ﻣﻦ ﺍﻟﺘﺮﺍﺏ‪ ،‬ﻫﺎ ﺇﻧﻚ ﺻﺮﺕ‬
‫ﻣﺴﻜﻦ ﺫﺍﻙ ﺍﻟﺬﻱ ﳛﺮﻕ ﺍﻟﻌﺎﳌﲔ )ﺭﺍﺟﻊ ﺳﻔﺮ ﺍﻷﺣﺒﺎﺭ ‪٣:٩‬؛ ﺃﺷﻌﻴﺎ ‪ ٢٨-٢٧:٣٠‬ﻭ ‪(١٤:٣٣‬‬
‫ﺣﻘﺎﹰ ﺇﻧﻪ ﻟﺸﻲﺀ ﻣﺪﻫﺶ ﻭﳏﲑ ﺃﻥ ﻧﻘﻮﻝ ﺑﺄﻥ ﺫﺍﻙ ﺍﻟﺬﻱ ﻟﻴﺴﺖ ﺍﻟﺴﻤﺎﺀ ﻃﺎﻫﺮﺓ ﺃﻣﺎﻣﻪ )ﺃﻳﻮﺏ‬
‫‪ (٢٥:١٥‬ﻭﺍﻟﺬﻱ ﻳﻘﻴﻢ ﺍﻻﻧﺬﻫﺎﻝ ﰲ ﻣﻼﺋﻜﺘﻪ )ﺃﻳﻮﺏ ‪ (١٨:٤‬ﳛﻠﻮ ﻟﻪ ﻗﻠﺐ ﺍﻟﻠﺤﻢ ﺇﺫﺍ ﺍﻣﺘﻸ ﻣﻦ‬
‫ﺣﺒﻪ‪ ،‬ﻭﺑﺄﻥ ﻫﺬﺍ ﺍﻟﻘﻠﺐ ﻗﺪ ﺃﺻﺒﺢ ﻭﺍﺳﻌﺎﹰ ﲝﻴﺚ ﻳﻐﺪﻭ ﻣﺴﻜﻨ‪‬ﻪ ﺍﳌﻘﺪﺱ‪ ،‬ﻭﻃﺎﻫﺮﺍﹰ ﲝﻴﺚ ﳜﺪﻡ ﺑﻔﺮﺡ‬
‫ﻭﺍﺣﺘﻔﺎﻝ ﺫﺍﻙ ﺍﻟﺬﻱ ﺗﻘﻒ ﺃﻣﺎﻣﻪ ﻋﺸﺮﺍﺕ ﺍﻵﻻﻑ ﻣﻦ ﻣﻼﺋﻜﺔ ﺍﻟﻨﺎﺭ ﲟﺨﺎﻓﺔ )ﺩﺍﻧﻴﺎﻝ ‪ (١٠:٧‬ﻭﻫﻢ‬
‫ﳜﺪﻣﻮﻥ ﻭﻗﺎﺭﻩ‪.‬‬
‫"ﻳﺎ ﺃﻳﺘﻬﺎ ﺍﶈﺒﺔ‪ ،‬ﻷﻱ ﺷﻲﺀ ﺃﻫﻠﺖ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﺃﺳﻜﻨﻚ ﻓﻴﻪ! ﻓﺄﻧﺖ ﺟﻌﻠﺘﻪ ﺃﻋﻠﻰ ﻣﻦ‬
‫ﺍﳌﻼﺋﻜﺔ‪ .‬ﻭﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻓﺈﻧﻚ ﺃﺧﻀﻌﺘﻬﻢ ﻟﻪ ﻭﺃﻧﺖ ﲡﻌﻠﻴﻬﻢ ﳜﺪﻣﻮﻥ ﺍﻟﺮﺏ ﰲ ﺩﺍﺧﻠﻪ‪ ،‬ﻷﻧﻪ ﺣﻴﺚ‬
‫ﻳﱰﻝ ﺍﳌﻠﻚ ﻫﻨﺎﻙ ﻳ‪‬ﺴﺮﻉ ﺧﺪﺍﻣﻪ‪ .‬ﻭﺇﺫﺍ ﻧﺰﻝ ﰲ ﺑﻴﺖ ﺻﻐﲑ ﻓﻘﲑ ﻛﻢ ﻳ‪‬ﺸﺮﻑ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﻓﺄﻱ ﺷﺮﻑ‬
‫ﺳﻴﻜﻮﻥ ﺷﺮﻑ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﻧﺰﻝ ﻓﻴﻪ ﻣﻠﻚ ﺍﻟﻌﺎﳌﲔ؟ ﻭﻳﺎ ﻟﻌﻈﻤﺔ ﺛﺮﻭﺗﻪ ﻭﻓﺮﺣﻪ ﻭﻋﺰﺗﻪ!‬

‫‪ 20‬ﺃﻫﺘﺰﺍﺯ ﺍﻟﻨﻔﺲ ﲟﻌﲎ ﺃﻣﺘﻼﺀ ﺍﻟﻨﻔﺲ‪.‬‬

‫‪ ٢١‬ﺭﺍﺟﻊ ﻟﻮﻗﺎ ‪٢١/١٧‬؛ ﺇﻥ ﻣﻌﲎ ﺍﻟﻨﺺ ﺍﻹﳒﻴﻠﻲ ﻫﻮ ﺑﺎﻷﺭﺟﺢ‪ :‬ﺇﻥ ﻣﻠﻜﻮﺕ ﺍﷲ ﻓﻴﻤﺎ ﺑﻴﻨﻜﻢ‪.‬‬
‫‪ 22‬ﺍﻵﻭﻱ ﺭﻭﺣﻴﺎﹰ ﲟﻌﲎ ﺍﳊﺎﻭﻱ ﺭﻭﺣﻴﺎﹰ ﺃﻯ ﺍﻟﺬﻱ ﻳﺴﻜﻦ ﻭﻳﻘﻄﻦ ﻓﻴﻪ ﺍﷲ ﺑﺎﺳﻂ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻷﺭﺽ‪.‬‬
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‫"ﻣﺒﺎﺭﻙ ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻟﺮﺏ‪ ،‬ﻳﺎ ﻣﻦ ﻳﺴﻜﻦ ﰲ ﺍﻷﻋﺎﱄ‪ ،‬ﻷﻧﻚ ﺟﻌﻠﺖ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻣﱰﻻﹰ ﻟﻚ‪،‬‬
‫ﻭﻷﻧﻚ ﺃﺳﻜﻨﺘﻪ ﺃﻳﻀﺎﹰ ﻣﻌﻚ ﰲ ﺍﻷﻋﺎﱄ‪ ،‬ﻛﻲ ﻳﻜﻮﻥ ﻣﻌﻚ ﻓﻮﻕ ﻭﲢﺖ ﻭﰲ ﻛﻠﻴﻬﻤﺎ ﻳﺴﺒﺤﻚ‪ ،‬ﻭﺃﻧﺖ‬
‫ﺗﺴﻜﻦ ﻓﻴﻪ ﻭﺗﻔﺮﺣﻪ ﻭﺗﻌﺰﻩ! ﺍ‪‬ﺪ ﻟﻚ ﻳﺎ ﻣﻦ ﺟﻌﻠﺖ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﺟﺒﻠﺘﻪ ﻳﺪﺍﻙ ﻳﻀﻴﻒ ﺣﺒﻚ ﰲ‬
‫ﺩﺍﺧﻠﻪ! ﺣﻘﺎﹰ ﺳﻴﺒﺘﻬﺞ ﺍﻟﺬﻳﻦ ﻳﺘﻜﻠﻮﻥ ﻋﻠﻴﻚ‪ ،‬ﺇ‪‬ﻢ ﺳﻴﻤﺠﺪﻭﻧﻚ ﺇﱃ ﺍﻷﺑﺪ‪ ،‬ﻭﺳﺘﺴﻜﻦ ﻓﻴﻬﻢ‪ ،‬ﻭﻳ‪‬ﻌﺰ‬
‫ﻓﻴﻚ ﲨﻴﻊ ﺍﻟﺬﻳﻦ ﳛﺒﻮﻥ ﺍﲰﻚ! )ﺭﺍﺟﻊ ﻣﺰﻣﻮﺭ ‪ (١٢:٥‬ﻭﺃﻳﺔ ‪‬ﺠﺔ ﺳﺘﻌﺎﺩﻝ ‪‬ﺠﺔ ﻣﻦ ﻳﻔﺮﺡ ﺑﺎﷲ؟‬
‫ﻭﺃﻳﺔ ﻋﺰﺓ ﺗﺸﺒﻪ ﻋﺰﺗﻪ؟ ﻓﺈﻥ ﻭﺟﺪﺍﻧﻪ ﻫﻮ ﺣﻘﺎﹰ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﺇﻥ ﺍﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻳﺴﻜﻨﻮﻥ ﻓﻴﻪ ﺑﺎ‪‬ﺪ؛ ﻭﻛﻤﺎ ﺃﻥ‬
‫ﲤﺠﻴﺪ ﺍﷲ ﻻ ﻳﻨﻘﻄﻊ ﰲ ﺍﻟﺴﻤﺎﺀ ﻓﻜﺬﻟﻚ ﻻ ﻳﻨﻘﻄﻊ ﰲ ﺍﻟﻮﺟﺪﺍﻥ ﺍﻟﺬﻱ ﲤﻸﻩ ﳏﺒﺘﻪ؛ ﻓﻜﻤﺎ ﻫﻮ ﻣﻜﺘﻮﺏ‪:‬‬
‫"ﺳﻴﻤﺠﺪﻭﻧﻚ‪ ٢٣‬ﻟﻸﺑﺪ‪ ،‬ﻭﺃﻧﺖ ﺳﺘﺴﻜﻦ ﻓﻴﻬﻢ"‪) .‬ﻛﺘﺎﺏ ﺍﻟﻜﻤﺎﻝ‪. (٤:٢.‬‬
‫ﻳﻮﺣﻨﺎ ﺍﻟﺪﺍﻟﻴﺎﰐ‪ :‬ﻫﻮ ﺑﻼ ﺷﻚ ﺃﻋﻈﻢ ﻣﺆﻟﻒ ﺭﻭﺣﺎﱐ ﰲ ﺃﺭﺽ ﺍﻟﺮﺍﻓﺪﻳﻦ ﻭﻫﻮ ﻣﻦ ﺗﻜﻠﻢ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﻏﲑﻩ ﺑﺎﻟﺘﻔﺼﻴﻞ ﻋﻦ ﳑﺎﺭﺳﺔ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ‪ .‬ﻭﻟﺪ ﰲ ‪‬ﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﰲ ﴰﺎﻝ ﺍﻟﻌﺮﺍﻕ‪ .‬ﻭﻫﺬﻩ ﺑﻌﺾ ﺃﻗﻮﺍﻟﻪ‪:‬‬
‫"ﺍﻧﻈﺮ ﰲ ﻧﻔﺴﻚ ﻭﺍﺑﺼﺮ) ﺍﷲ( ﰲ ﺩﺍﺧﻠﻚ‪ ،‬ﺣﺪﻕ ﰲ ﻗﻠﺒﻚ ﻭﻣﻨﻪ ﺳﻴﺸﺮﻕ ﻋﻠﻰ ﻧﻔﺴﻚ‪.‬‬
‫ﻭﺇﻥ ﻧﻈﺮﺕ ﻫﻨﺎﻙ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ،‬ﻫﻨﺎﻙ ﲡﺪ ﺍﳌﻠﻜﻮﺕ‪ ،‬ﻳﻌﲏ ﺃﻧﻚ ﺳﺘﺮﻯ ﰲ ﺩﺍﺧﻠﻚ ﺍﷲ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﻣﻠﻜﻮﺗﻚ‪) "...‬ﺍﻟﺮﺳﺎﻟﺔ ‪" (١٧:٥٠‬ﻓﻴﻜﺸﻒ ﺍﷲ ﻧﻔﺴﻪ ﻟﻠﻘﻠﻴﻞ ﺍﻟﺬﻳﻦ ﻳﺸﺨﺼﻮﻥ ﻧﻈﺮﻫﻢ ﺇﱃ‬
‫ﺩﺍﺧﻠﻬﻢ ﺑﻘﻮﺓ ﺍﺟﺘﻬﺎﺩﻫﻢ‪ :‬ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﺟﻌﻠﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻣﺮﺁﺓ ﻳ‪‬ﺮﻯ ﻓﻴﻬﺎ ﺍﻟﺬﻱ ﻻ ﻳ‪‬ﺮﻯ‪) "...‬ﺍﻟﺮﺳﺎﻟﺔ‬
‫‪" (٢:١٤‬ﻷﻥ ‪‬ﺎﻳﺔ ﺍﻟﺸﻮﻁ ﺍﻟﺰﻫﺪﻱ ﻭﺇﻛﻠﻴﻞ ﺍﻟﻜﺎﻣﻠﲔ ﳘﺎ ﺍﻻﻧﺪﻫﺎﺵ ﺃﻣﺎﻡ ﺍﷲ‪ ،‬ﻭﻫﺬﺍ ﻻ ﻳﺒﻠﻐﻪ ﺃﺣﺪ‬
‫ﺑﺄﻱ ﻋﻤﻞ ﻏﲑ ﺍﻟﻨﻈﺮ ﺍﻟﺪﺍﺋﻢ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﻘﻠﺐ"‪) .‬ﺍﳌﻘﺎﻟﺔ ﺍﳌﺌﻮﻳﺔ ‪ (٣٩:١‬ﻭ "ﻟﻴﺲ ﻟﻠﻘﻠﺐ ﻓﺮﺡ‬
‫ﻭﺳﻌﺎﺩﺓ ﻛﻄﻮﰉ ﻓﻌﺎﻟﻴﺔ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﰲ ﺍﻟﻨﻔﺲ؛ ﻭﻣﻦ ﺍﺷﺘﺎﻕ ﺇﻟﻴﻬﺎ ﻓﻠﻴﺸﺨﺺ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﰲ‬
‫ﺫﺍﺗﻪ‪ .‬ﻭﺳﲑﻯ‪ ،‬ﺑﻼ ﺷﻚ‪ ،‬ﻟﹸﻤﻊ ﺍﻟﺮﻭﺡ ﺗﻨﺒﻊ ﻣﻦ ﻗﻠﺒﻪ ﺑﻼ ﺍﻧﻘﻄﺎﻉ" )ﺍﳌﻘﺎﻟﺔ ﺍﳌﺌﻮﻳﺔ ‪.(٤٠:١‬‬
‫ﻭﻳﺬﻛﺮ ﻳﻮﺣﻨﺎ ﻣﺮﺍﺣﻞ ﳐﺘﻠﻔﺔ ﰲ ﳑﺎﺭﺳﺔ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ‪:‬‬
‫‪ (١‬ﻫﻨﺎﻙ ﺃﻭﻻﹰ ﻓﺘﺮﺓ ﻳﺼﻌﺐ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﳌﺼﻠﻲ ﺃﻥ ﻳ‪‬ﺜﺒﺖ ﺭﻭﺣﻪ ﻣﺘﻮﺟﻬﺔ ﳓﻮ ﺍﻟﺪﺍﺧﻞ‪" :‬ﻳﺎ ﻣﻦ ﺑﺪﺃﺕ‬
‫‪‬ﺬﺍ ﺍﳌﺴﻠﻚ ﺍﻟﺬﻱ ﳚﻌﻞ ﻛﻞ ﺍﻟﺰﻫﺪ ‪‬ﻴﺎﹰ‪ ،‬ﻻ ﲣﺮ ﻋﺰﳝﺘﻚ ﰲ ﺍﻟﺒﺪﺍﻳﺔ‪ ،‬ﻋﻨﺪﻣﺎ ﲡﱪ ﺭﻭﺣﻚ ﻋﻠﻰ‬
‫ﺍﻟﻮﻟﻮﺝ ﰲ ﺩﺍﺧﻠﻚ ﻭﻻ ﺗﺴﺘﻄﻴﻊ ﺫﻟﻚ‪ .‬ﻻ ﺗﺮﺟﻊ ﺇﱃ ﺍﻟﻮﺭﺍﺀ ﻭﻻ ﺗﻠﺘﺠﺊ ﺇﱃ ﺍﻻﻧﻔﺮﺍﺝ ﺍﻟﺬﻱ‬
‫ﳝﻨﺤﻪ ﺍﻟﻄﻴﺶ ﰲ ﺍﳋﺎﺭﺝ ﻣﻨﻚ‪ ...‬ﻓﺈﺫﺍ ﻭﺍﻇﺒﺖ ﺑﺒﺎﺏ ﻗﻠﺒﻚ ﻭﺇﺫﺍ ﺛﺒ‪‬ﺖ ﰲ ﻫﺬﺍ ﺍﻟﻀﻴﻖ‪ ،‬ﻭﺃﻧﺖ‬
‫ﲢﺪﻕ‪ -‬ﻭﺇﻥ ﱂ ﻳﻮﺟﺪ ﻫﻨﺎﻙ ﺳﻨﺪ ﻭﻣﻜﺎﻥ ﻟﻠﺮﺍﺣﺔ‪ ،‬ﺑﻞ ﺑﺎﻟﻌﻜﺲ! ﻭﺇﺫﺍ ﻧﺎﺩﻳﺖ ﺭﲪﺔ ﻣﻦ ﻗﺎﻝ‪:‬‬
‫"ﻃﻮﰉ ﻟﻸﻃﻬﺎﺭ ﻷ‪‬ﻢ ﺳﲑﻭﻥ ﺍﷲ ﰲ ﻗﻠﺒﻬﻢ"‪ ،‬ﻭﺃﻧﺖ ﻻ ﲢﺴﺐ ﻋﻤﻠﻚ ﺑﺎﻃﻼﹰ‪ :‬ﻓﺈﻥ ﺍﻟﺬﻱ ﻳﻌﻄﻲ‬
‫ﺍﻟﻌﻤﻴﺎﻥ ﺍﻟﻨﻮﺭ‪ ،‬ﴰﺲ ﺍﻷﻓﺮﺍﺡ‪ ،‬ﺳﻴﺸﺮﻕ ﻟﻚ ﰲ ﺩﺍﺧﻠﻚ" )ﻣﻦ ﺍﳌﻘﺎﻟﺔ ﺍﻟﻌﺸﺮﻳﻦ(‪.‬‬

‫‪ ٢٣‬ﺇﻥ ﺍﳌﺆﻟﻒ ﻳﻠﻌﺐ ﻫﻨﺎ ﲟﻌﲎ ﻋﺒﺎﺭﺓ‪ :‬ﺍ‪‬ﺪ ﻭﺍﻟﺘﻤﺠﻴﺪ‪.‬‬

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‫‪ (٢‬ﰒ‪ ،‬ﻭﺑﻌﺪ ﻓﺘﺮﺓ ﺻﻌﺒﺔ ﰲ ﳑﺎﺭﺳﺔ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ‪ ،‬ﲡﺪ ﺍﻟﺮﻭﺡ‪ ،‬ﰲ ﲢﺪﻳﻘﻬﺎ ﳓﻮ ﺍﻟﺪﺍﺧﻞ ﻭﰲ‬
‫ﺍﻧﺘﻈﺎﺭﻫﺎ ﺑﺒﺎﺏ ﺍﻟﻘﻠﺐ‪ ،‬ﺳﻨﺪﺍﹰ ﻭﺭﺍﺣﺔ‪ ،‬ﻭﺇﻥ ﱂ ﺗﺮ ﺷﻴﺌﺎﹰ‪" .‬ﺑﻮﺍﺳﻄﺔ ﻧﻈﺮﻙ ﺍﳌﺘﻮﺍﺻﻞ ﺇﱃ ﺍﷲ‪ ،‬ﻧ ِﻖ‬
‫ﻗﻠﺒﻚ ﻳﻮﻣﺎﹰ ﺍﺛﺮ ﻳﻮﻡ‪ .‬ﻓﺘﺠﺪ ﺭﻭﺣﻚ ﺳﻨﺪﺍﹰ‪ ،‬ﺣﱴ ﻭﺇﻥ ﱂ ﺗﺮ‪ ،‬ﻭﺗﺘﻠﺬﺫ ﻭﺗﺴﺘﺮﻳﺢ" )ﺍﻟﺮﺳﺎﻟﺔ‬
‫‪.(١٨:٥٠‬‬
‫‪ (٣‬ﰒ ﺗﺒﺪﺃ ﺭﺅﻳﺔ ﺷﺮﻭﻕ ﻛﻮﻛﺐ ﺍﻟﻨﻮﺭ ﰲ ﺍﻟﻘﻠﺐ‪" :‬ﺃﻳﻬﺎ ﺍﳌﺴﻴﺢ‪ ،‬ﻳﺎ ﺣﺴﻦ ﺍﻵﺏ‪ ،‬ﻳﺎ ﻣﻦ ﻓﺘﺤﺖ ﻟﻨﺎ‬
‫ﺑﺎﺏ ﺃﺳﺮﺍﺭ ﺃﺑﻴﻚ ﺍﳌﺨﻔﻴﺔ ﻓﻴﻚ ﻣﻨﺬ ﺍﻷﺯﻝ‪ ،‬ﺃﻋﻄﻨﺎ ﺃﻥ ﻧﺪﺧﻞ ﻋﻦ ﻃﺮﻳﻘﻚ ﺇﱃ ﻫﻴﻜﻞ ﻧﻔﻮﺳﻨﺎ‬
‫ﻓﻨﺮﺍﻙ ﻓﻴﻪ‪ ،‬ﻳﺎ ﻛﱰ ﺍﳊﻴﺎﺓ ﺍﳌﺨﺘﺒﺊ ﰲ ﺩﺍﺧﻠﻨﺎ… ﻓﻬﺬﻩ ﻫﻲ ﺍﻟﻄﻮﰉ ﺍﻟﱵ ﻳﻘﺘﺒﻠﻬﺎ ﻣﻦ ﺍﻵﻥ ﺍﻟﺬﻳﻦ‬
‫ﳛﺪﻗﻮﻥ ﰲ ﺃﻧﻔﺴﻬﻢ ﺩﻭﻥ ﺻﺮﻑ ﺍﻧﺘﺒﺎﻫﻬﻢ‪ ...‬ﻓﻬﻢ ﺳﲑﻭﻥ ﺑﺎﻧﺪﻫﺎﺵ ﻻ ﻳﻮﺻﻒ ﻛﻮﻛﺐ ﺍﻟﻨﻮﺭ‬
‫ﻳﺸﺮﻕ ﻣﻦ ﺩﺍﺧﻞ ﻗﻠﺒﻬﻢ ﻭﻫﺬﻩ ﻫﻲ ﺭﺅﻳﺔ ﺍ‪‬ﺪ ﺍﻟﻌﻈﻴﻢ ﻟﻠﺤﻲ ﺍﻷﺯﱄ" )ﻣﻦ ﺍﳌﻘﺎﻟﺔ ‪.(٢٠‬‬
‫ﻭﻫﺬﻩ ﺑﻌﺾ ﺃﻗﻮﺍﻝ ﻳﻮﺳﻒ ﺣﺰﺍﻳﺎ ﻭﻫﻮ ﺭﻭﺣﺎﱐ ﻋﺮﺍﻗﻲ ﻣﻌﺎﺻﺮ ﻟﻴﻮﺣﻨﺎ ﺍﻟﺪﺍﻟﻴﺎﱐ‪:‬‬
‫"ﺍﻓﺘﺢ ﻋﻴﻨﻴﻚ ﻭﺍﻧﻈﺮ ﺇﱃ ﺩﺍﺧﻠﻚ ﻓﺘﺠﺪ ﺭﺍﺣﺔ ﻭﻫﺪﻭﺀً ﻭﺳﻼﻣﺎﹰ ﻻ ﻳﺴﺘﻄﻴﻊ ﻟﺴﺎﻥ ﺟﺴﺪﻱ ﺃﻥ‬
‫ﻳﻨﻄﻖ ‪‬ﺎ" )ﺍﳌﻘﺎﻟﺔ ﺍﳌﺌﻮﻳﺔ ‪.(٥٧:٥‬‬
‫"ﺍﻧﻈﺮ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺇﱃ ﺩﺍﺧﻞ ﻣﺴﻜﻦ ﻗﻠﺒﻚ ﻟﺘﺮﻯ ﻓﻴﻪ ﺍﻟﻜﻮﻛﺐ ﺍﻟﺬﻱ ﻳﻜﺸﻒ ﻧﻔﺴﻪ ﰲ ﺃﺭﺽ‬
‫ﻗﻠﻮﺏ ﺍﳌﺘﻮﺍﺿﻌﲔ" )ﺍﳌﻘﺎﻟﺔ ﺍﳌﺌﻮﻳﺔ ‪(٧٥:٥‬‬
‫"ﻃﻮﰉ ﻟﻠﺮﺍﻫﺐ ﺍﻟﺬﻱ ﻳﻨﻈﺮ ﺇﱃ ﺩﺍﺧﻠﻪ ﺧﻼﻝ ﺗﻼﻭﺓ ﺍﳌﺰﺍﻣﲑ ﻭﺧﻼﻝ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻳﺮﻯ ﺍﳌﺴﻴﺢ‬
‫ﺍﻟﺴﺎﻛﻦ ﰲ ﺩﺍﺧﻞ ﻧﻔﺴﻪ ﻭﻳﺘﻤﺘﻊ ‪‬ﺬﻩ ﺍﻟﺮﺅﻳﺔ ﺍ‪‬ﻴﺪﺓ" )ﺍﳌﻘﺎﻟﺔ ﺍﳌﺌﻮﻳﺔ ‪(٩٤:٢‬‬
‫"ﻳﻨﻔﺘﺢ ﺃﺣﻴﺎﻧﺎﹰ ﰲ ﺩﺍﺧﻞ ﺍﳌﺼﻠﻲ ﺑﺎﺏ ﻗﺪﺱ ﺍﻷﻗﺪﺍﺱ ﺍﻟﺒﺎﻃﲏ ﻓﲑﻯ ﻣﻦ ﻳﺴﻜﻦ ﻓﻴﻪ‪ .‬ﻭﺣﻴﻨﺌﺬ‬
‫‪٢٤‬‬
‫ﻳﻨﺴﻰ ﺃﻧﻪ ﻣﻦ ﺑﲏ ﺍﻷﺭﺽ ﻭﻳﺘﺠﻠﻰ ﺇﺷﻌﺎﻉ ﻭﺟﻬﻪ ﻭﻳﺼﺒﺢ ﻏﲑ ﺫﺍﺗﻪ" )ﺍﳌﻘﺎﻟﺔ ﺍﳌﺌﻮﻳﺔ ‪(٣٢:٣‬‬
‫ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﻇﻬﺮﺕ ﰲ ﺍﻟﻐﺮﺏ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﲟﻌﲎ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﷲ ﰲ ﺩﺍﺧﻞ ﺍﻹﻧﺴﺎﻥ‬
‫)ﻭﻟﻜﻦ ﺩﻭﻥ ﺍﻻﺳﺘﻨﺎﺩ ﺇﱃ ﻋﻨﺎﺻﺮ ﺟﺴﺪﻳﺔ(‪ .‬ﺃﻟﻴﻜﻢ ﺃﻭﻻﹰ ﺍﻟﻨﺺ ﻣﻦ ﺭﻭﻳﺴﱪﻭﻙ ﻭﻫﻮ ﻻﻫﻮﰐ ﺻﻮﰲ ﻓﻼﻣﻨﻜﻲ‬
‫ﻭﻟﺪ ﰲ ﺳﻨﺔ ‪ ١٢٩٤‬ﻭﺗﻮﰲ ﺳﻨﺔ ‪.٢٥١٣٨١‬‬
‫"ﺇﻥ ﺍﷲ ﺻﻤﻴﻢ ﻟﺬﺍﺗﻨﺎ ﺃﻛﺜﺮ ﻣﻦ ﺫﻭﺍﺗﻨﺎ ﻧﻔﺴﻬﺎ‪ ...‬ﻟﺬﺍ ﻓﺈﻥ ﻓﻌﺎﻟﻴﺔ ﺍﷲ ﲡﺮﻱ ﻓﻴﻨﺎ ﻣﻦ ﺍﻟﺪﺍﺧﻞ‬
‫ﺇﱃ ﺍﳋﺎﺭﺝ‪ ،‬ﺃﻣﺎ ﻓﻌﺎﻟﻴﺔ ﺍﳋﻼﺋﻖ ﻓﺘﺠﺮﻱ ﻣﻦ ﺍﳋﺎﺭﺝ ﺇﱃ ﺍﻟﺪﺍﺧﻞ‪ .‬ﻭﳍﺬﺍ ﺍﻟﺴﺒﺐ ﻓﺈﻥ ﺍﻟﻨﻌﻤﺔ ﻭﲨﻴﻊ‬

‫‪ 24‬ﻋﻠﻰ ﺍﳌﺆﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻳ ﻘﻈﺎﹰ ﻭ ﺣﺮﻳﺼﺎﹰ ﰲ ﻛﻞ ﳊﻈﺔ ﻭﰲ ﻛﻞ ﻣﻜﺎﻥ ﳊﻀﻮﺭ ﺷﺨﺺ ﺍﳌﺴﻴﺢ ﰲ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻻﻳﺘﺼﺮﻑ ﻭﻻﻳﻘﻮﻝ ﻣﺎ ﻳﺆﺫﻯ ﻣﺸﺎﻋﺮ ﺍﳌﺴﻴﺢ ﺍﳌﻮﺟﻮﺩ ﰲ ﺩﺍﺧﻠﻪ‪ .‬ﻓﺎﻟﻘﻠﺐ‬
‫ﻫﻮ ﻗﺪﺱ ﺃﻗﺪﺍﺱ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻫﻮ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻳﺪﺧﻠﻪ ﻋﻈﻴﻢ ﺍﻷﺣﺒﺎﺭ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﰲ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﺫﻟﻚ ﲝﺴﺐ ﺷﺮﻳﻌﺔ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ‪ .‬ﻭﰲ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ ﺍﳌﺴﻴﺢ ﻫﻮ ﺣﱪﻧﺎ ﺍﻷﻋﻈﻢ ﻭﺍﻟﺬﻱ‬
‫ﻳﺮﻳﺪ ﺃﻥ ﳚﻌﻞ ﻣﻦ ﻗﻠﺒﻨﺎ ﻣﺴﻜﻨﺎﹰ ﺩﺍﺋﻤﺎﹰ ﻟﻪ‪.‬‬
‫‪25‬‬
‫‪Cfr. GIOVANNA DELLA CROCE, In Dizionario di Mistica, Città del Vaticano 1998, pp.1082-1084.‬‬
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‫ﻫﺒﺎﺕ ﺍﷲ ﻭﻣﻠﻬﻤﺎﺗﻪ ﺗﻨﺒﺜﻖ ﻣﻦ ﺍﻟﺪﺍﺧﻞ‪ ،‬ﰲ ﻭﺣﺪﺓ ﺭﻭﺣﻨﺎ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺍﳋﺎﺭﺝ‪ ،‬ﰲ ﺍﳌﺨﻴﻠﺔ ﻭﺑﺼﻮﺭ‬
‫ﺣﺴﻴﺔ )ﻛﺘﺎﺑﺎﺕ ﳐﺘﺎﺭﺓ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪" (١٤٨‬ﺇﻥ ﺍﳌﺴﻴﺢ ﻳﺄﺗﻴﻨﺎ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﺇﱃ ﺍﳋﺎﺭﺝ ﻭﳓﻦ‬
‫ﻧﺄﺗﻴﻪ ﻣﻦ ﺍﳋﺎﺭﺝ ﺇﱃ ﺍﻟﺪﺍﺧﻞ" )ﻛﺘﺎﺑﺎﺕ ﳐﺘﺎﺭﺓ‪ ،‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪ ،‬ﺹ‪.(٢٠٢‬‬
‫ﻭﺍﻟﻴﻜﻢ ﺍﻵﻥ ﻧﺼﻮﺻﺎﹰ ﻟﺘﺎﻭﻟﲑ ﻭﻫﻮ ﺭﺍﻫﺐ ﺩﻭﻣﻨﻴﻜﻲ ﻣﻦ ﺃﻟﺰﺍﺳﻴﺎ‪ ،‬ﻭﻟﺪ ﰲ ﺳﻨﺔ ‪ ١٣٠٠‬ﻭﺗﻮﰲ ﺳﻨﺔ‬
‫‪٢٦‬‬
‫‪.١٣٦١‬‬
‫"ﻋﻨﺪﻣﺎ ﳚﺪ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﻋﺎﺩ ﳓﻮ ﻧﻔﺴﻪ ﺑﺎﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﺘﺠﺮ‪‬ﺩ‪ ،‬ﻳﻨﺤﲏ ﻋﻤﻖ ﺍﷲ ﻭﻳﻐﻮﺹ ﰲ‬
‫ﺍﻟﻌﻤﻖ )ﺍﻹﻧﺴﺎﱐ ﺍﻟﻄﺎﻫﺮ( ﻭﺍﳌﻮﺟ‪‬ﻪ ﳓﻮﻩ‪ ،‬ﻭﳛﻮﻝ ﺍﻟﻌﻤﻖ ﺍﳌﺨﻠﻮﻕ ﻭﳚﺬﺑﻪ ﳓﻮ ﺍﻟﻌﻤﻖ ﺍﻟﻐﲑ ﺍﳌﺨﻠﻮﻕ‪،‬‬
‫ﺇﱃ ﺩﺭﺟﺔ ﺃﻥ ﺍﻟﺮﻭﺡ ﺗﺼﺒﺢ ﻭﺍﺣﺪﺓ ﻣﻌﻪ" )ﻛﺘﺎﺑﺎﺕ ‪(٣:٦٢‬‬
‫"ﻭﻫﻨﺎ ﻳﺘﺤﻘﻖ ﻛﻼﻡ ﺍﻟﻨﱯ ﰲ ﺍﳌﺰﺍﻣﲑ‪" :‬ﺍﻟﻌﻤﻖ ﻳﺪﻋﻮ ﺍﻟﻌﻤﻖ" )ﺭﺍﺟﻊ ﻣﺰ‪ .(٨:٤٢.‬ﻓﺎﻟﻌﻤﻖ‬
‫ﺍﳌﺨﻠﻮﻕ ﻳﺪﻋﻮ ﰲ ﺩﺍﺧﻠﻪ ﺍﻟﻌﻤﻖ ﺍﻟﻐﲑ ﺍﳌﺨﻠﻮﻕ ﻭﻛﻼﳘﺎ ﻳﺼﺒﺤﺎﻥ ﻭﺍﺣﺪﺍﹰ‪ ،‬ﺃﻱ ﻛﺎﺋﻨﺎ ﺇﳍﻴﺎﹰ ﺻﺮﻓﺎﹰ‪.‬‬
‫ﻓﺎﻟﺮﻭﺡ ﺿﺎﻋﺖ ﻫﻨﺎ ﰲ ﺭﻭﺡ ﺍﷲ‪ ،‬ﺇ‪‬ﺎ ﻏﺎﺋﺼﺔ ﰲ ﲝﺮ ﺩﻭﻥ ﻗﻌﺮ" )ﻛﺘﺎﺑﺎﺕ‪(٢:٤٢.‬‬
‫"ﻓﺈ‪‬ﺎ ﺃﺻﺒﺤﺖ‪ ،‬ﰲ ﺣﻀﻮﺭ ﺍﷲ‪ ،‬ﻣﺘﺤﺪﺓ ﺑﻪ ﺑﺼﻮﺭﺓ ﺃﻗﻮﻯ ﻣﻦ ﺍﲢﺎﺩ ﺍﳍﻮﺍﺀ ﺑﺸﻌﺎﻉ ﺍﻟﺸﻤﺲ"‬
‫)ﻛﺘﺎﺑﺎﺕ‪(٢:٥٢.‬‬
‫ﰲ ﺍﻟﻴﻮﻧﺎﻥ ﺍﻟﺸﺮﻗﻴﺔ ﻭﰲ ﻧﻔﺲ ﻋﺼﺮ ﺭﻭﻳﺴﱪﻭﻙ‪ ،‬ﺃﻱ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ ،‬ﳒﺪ ﻏﺮﻳﻐﻮﺭﻳﻮﺱ‬
‫ﺑﺎﻻﻣﺎﺱ ﻭﻫﻮ ﻻﻫﻮﰐ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﰲ ﻓﺮﻋﻬﺎ ﺍﻟﻴﻮﻧﺎﱐ‪ .‬ﰲ ﺍﻟﻨﺺ ﺍﻟﺬﻱ ﺳﻨﻨﻘﻠﻪ ﺍﻵﻥ ﻳﺮﺑﻂ ﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺑﲔ‬
‫ﺍﺧﺘﺒﺎﺭ ﺍﻟﻨﻮﺭ ﺍﻹﳍﻲ ﰲ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﻭﺑﲔ ﺗﻨﺎﻭﻝ ﺍﻹﻓﺨﺎﺭﺳﺘﻴﺎ‪ :‬ﻓﻴﻬﺎ "ﳝﺘﺰﺝ" ﺟﺴﺪ ﻳﺴﻮﻉ ﺑﺄﺟﺴﺎﺩﻧﺎ ﻭﻳﺘﺤﺪ‬
‫ﻗﻠﺒﻪ ﺑﻘﻠﻮﺑﻨﺎ"‪.٢٧‬‬
‫"ﺇﻥ ﺍﺑﻦ ﺍﷲ ﰲ ﺣﺒﻪ ﻟﻠﺒﺸﺮ ﺍﻟﺬﻱ ﻻ ﻣﺜﻴﻞ ﻟﻪ‪ ،‬ﱂ ﻳﻜﺘﻒ ﺑﺄﻥ ﻳﺘﺤﺪ ﺃﻗﻨﻮﻣﻪ ﺍﻹﳍﻲ ﺑﻄﺒﻴﻌﺘﻨﺎ‬
‫ﻭﻫﻮ ﻳﻠﺒﺲ ﺟﺴﺪﺍﹰ ﺣﻴﺎﹰ ﻭﻧﻔﺴﺎﹰ ﻋﺎﻗﻠﺔ ﻟﻴﻈﻬﺮ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﻳﻌﻴﺶ ﻣﻊ ﺍﻟﺒﺸﺮ‪ .‬ﺑﻞ ﺇﻧﻪ ﲟﻌﺠﺰﺓ ﻓﺎﺋﻘﺔ‬
‫ﺍﻟﻐﺰﺍﺭﺓ‪ ،‬ﻳﺘﺤﺪ ﺑﺎﻷﻗﺎﻧﻴﻢ ﺍﻟﺒﺸﺮﻳﺔ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻫﻮ ﳝﺘﺰﺝ ﺑﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺑﺘﻨﺎﻭﳍﻢ ﺟﺴﺪﻩ‬
‫ﺍﳌﻘﺪﺱ ﻓﻴﺼﺒﺢ ﻣﻌﻨﺎ ﺟﺴﺪﺍﹰ ﻭﺍﺣﺪﺍﹰ )ﺃﻓﺲ ‪ (٦:٣‬ﻭﳚﻌﻠﻨﺎ ﻫﻴﻜﻼﹰ ﻟﻼﻫﻮﺗﻪ ﻛﻠﻪ‪ ،‬ﲟﺎ ﺃﻥ ﻣﻞﺀ‬
‫ﺍﻟﻼﻫﻮﺕ ﻛﻠﻪ ﻳﺴﻜﻦ ﺟﺴﺪﻳﺎﹰ ﰲ ﺟﺴﺪ ﺍﳌﺴﻴﺢ )ﻛﻮﻟﻮﺳﻲ ‪ .(٩:٢‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻫﻜﺬﺍ ﻓﻜﻴﻒ‬
‫ﺳﻮﻑ ﻟﻦ ﻳﻨﲑ ﺍﻟﺬﻳﻦ ﻳﺘﻨﺎﻭﻟﻮﻧﻪ ﻛﻤﺎ ﻳﻠﻴﻖ ﺑﺎﻟﺸﻌﺎﻉ ﺍﻹﳍﻲ ﺍﻵﰐ ﻣﻦ ﺟﺴﺪﻩ ﺍﻟﺬﻱ ﻓﻴﻨﺎ‪ ،‬ﻭﻫﻮ ﻳﻀﻲﺀ‬
‫ﻧﻔﻮﺳﻨﺎ ﻣﺜﻠﻤﺎ ﺃﻧﺎﺭ ﺃﺟﺴﺎﺩ ﺍﻟﺘﻼﻣﻴﺬ ﻋﻠﻰ ﺟﺒﻞ ﻃﺎﺑﻮﺭ؟ ﺇﻥ ﻫﺬﺍ ﺍﳉﺴﺪ‪ ،‬ﻳﻨﺒﻮﻉ ﻧﻮﺭ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﱂ ﻳﻜﻦ‬
‫ﺁﻧﺬﺍﻙ ﻣﺘﺤﺪﺍﹰ ﺑﺄﺟﺴﺎﺩﻧﺎ‪ ،‬ﻓﻜﺎﻥ ﻳﻨﲑ ﻣﻦ ﺍﳋﺎﺭﺝ ﻣﻦ ﻳﻘﺘﺮﺏ ﻣﻨﻪ ﻛﻤﺎ ﻳﻠﻴﻖ‪ ،‬ﻛﺎﻥ ﻳﺒﺚ ﺍﻹﻧﺎﺭﺓ ﺇﱃ‬

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‫‪Cfr. Ibidem., pp.1191-1192.‬‬
‫‪27‬‬
‫‪Cfr. R.D’ANTIGA, In Dizionario di Mistica, Città del Vaticano 1998, pp. 603-604.‬‬
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‫ﺍﻟﻨﻔﺲ ﺑﻮﺍﺳﻄﺔ ﺍﻟﻌﻴﻮﻥ ﺍﳊﺴﻴﺔ‪ .‬ﻟﻜﻦ ﺍﻟﻴﻮﻡ ﻳﻨﲑ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﻷﻧﻪ ﳑﺘﺰﺝ ﺑﻨﺎ ﻭﺣﻲ ﻓﻴﻨﺎ"‬
‫)ﺛﻼﺛﻴﺎﺕ‪.٢٨(٣:١‬‬

‫ﺳﺎﺑﻌﺎﹰ‪:‬ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﰲ ﳊﻈﺎﺕ ﻣﺘﻜﺮﺭﺓ‬

‫ﻟﻘﺪ ﻛﻠﻤﻨﺎ ﻳﻮﺣﻨﺎ ﺍﻟﺪﺍﻟﻴﺎﱐ ﻋﻦ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﱵ ﻧﻼﻗﻴﻬﺎ‪ ،‬ﻋﻨﺪ ﺑﺪﺍﻳﺔ ﳑﺎﺭﺳﺔ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ‪ ،‬ﰲ ﺍﻟﺒﻘﺎﺀ‬
‫ﻗﺮﺏ "ﺑﺎﺏ ﺍﻟﻘﻠﺐ" ﻏﲑ ﺃﻥ ﺍﻟﺘﻮﺟﻪ ﳓﻮ ﻋﻤﻖ ﺫﻭﺍﺗﻨﺎ ﻭﺍﻟﺒﻘﺎﺀ ﻫﻨﺎﻙ ﺑﻌﺾ ﺍﻟﻠﺤﻈﺎﺕ ﻓﻘﻂ‪ ،‬ﻓﻬﺬﺍ ﳝﻜﻦ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﳑﺎﺭﺳﺔ ﺳﻬﻠﺔ ﻭﻣﻔﻴﺪﺓ ﺟﺪﺍﹰ‪ .‬ﺇﻥ ﻳﻮﺣﻨﺎ ﺍﻟﺪﺍﻟﻴﺎﱐ ﻭﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﺍﻟﺸﺮﻗﻴﲔ ﻳﺮﻛﹼﺰﻭﻥ ﺑﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﻋﻠﻰ‬
‫ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﺍﻟﻄﻮﻳﻠﺔ ﻟﻜﻮ‪‬ﻢ ﺭﻫﺒﺎﻧﺎﹰ ﻳﻌﻴﺸﻮﻥ ﰲ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﺴﻜﻮﺕ‪ .‬ﻭﻟﻜﻦ ﻳﻮﺣﻨﺎ ﺍﻟﺪﺍﻟﻴﺎﱐ ﻧﻔﺴﻪ ﻳﺸﲑ‬
‫ﺃﻳﻀﺎﹰ ﺇﱃ ﺻﻼﺓ ﻗﻠﺒﻴﺔ ﻻ ﺗﺪﻭﻡ ﺇﻻ ﺑﻌﺾ ﺍﻟﻠﺤﻈﺎﺕ ﻷﺟﻞ ﺍﺗﺼﺎﻝ ﻗﺼﲑ ﻭﺷﺪﻳﺪ ﺑﺎﷲ‪ ،‬ﺃﺳﺎﺳﻪ ﺇﳝﺎﻧﻨﺎ ﲝﻀﻮﺭﻩ ﰲ‬
‫ﻗﻠﺒﻨﺎ‪ .‬ﻭﻳﻄﻠﺐ ﺃﻥ ﺗﺘﻜﺮﺭ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﻟﻜﻲ ﺗﺼﺒﺢ ﺣﻘﺎﹰ ﻣﻔﻴﺪﺓ‪ .‬ﻭﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻤﺎﺭﺳﺔ ﻟﺼﻼﺓ ﻗﻠﺒﻴﺔ‬
‫ﻗﺼﲑﺓ ﰲ ﳊﻈﺎﺕ ﻋﺪﻳﺪﺓ ﻣﻦ ﺍﻟﻨﻬﺎﺭ ﺗﺒﺪﻭ ﻟﻨﺎ ﻣﻨﺎﺳﺒﺔ ﺟﺪﺍﹰ ﻟﻠﺤﻴﺎﺓ ﺍﳌﺴﻴﺤﻴﺔ ﺍﻟﻌﻠﻤﺎﻧﻴﺔ‪.‬‬
‫ﺑﺼﻮﺭﺓ ﻋﻤﻠﻴﺔ ﳝﻜﻦ ﺃﻥ ﺗﻜﺘﻔﻲ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﺑﺎﻟﺘﻮﺟﻪ ﺑﺴﻜﻮﺕ ﳓﻮ ﻋﻤﻖ ﺫﻭﺍﺗﻨﺎ ﻭﺃﻥ ﻧﻀﻢ ﻫﻨﺎﻙ‬
‫ﺃﻧﻔﺴﻨﺎ ﻋﻠﻰ ﺻﺪﺭ ﺍﷲ ﻣﺪﺓ ﺑﻌﺾ ﺍﻟﻠﺤﻈﺎﺕ )ﺭﺍﺟﻊ ﻣﺰﻣﻮﺭ ‪" :١٣١‬ﻧﻔﺴﻲ ﰲ ﺩﺍﺧﻠﻲ ﻛﻔﻄﻴﻢ ﻋﻠﻰ ﺻﺪﺭ‬
‫ﺃﻣﻪ"( ﻭﻟﻜﻦ ﺇﺿﺎﻓﺔ ﺑﻌﺾ ﺍﻟﻜﻠﻤﺎﺕ ﺇﱃ ﺣﺮﻛﺔ ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺍﻟﺪﺍﺧﻞ ﺳﺘﺴﺎﻋﺪ ﻋﻠﻰ ﺗﺸﺪﻳﺪ ﺗﻮﺟﻬﻨﺎ ﳓﻮ ﺍﷲ‪.‬‬
‫ﻳﻘﻮﻝ ﻳﻮﺣﻨﺎ ﺍﻟﺪﺍﻟﻴﺎﱐ‪ :‬ﻭﻫﻮ ﻳﺬﻛﺮ "ﻗﺪﺱ ﺍﻷﻗﺪﺍﺱ ﺍﳌﻮﺟﻮﺩ ﰲ ﺩﺍﺧﻠﻨﺎ" )ﺍﻟﺮﺳﺎﻟﺔ ‪" :(٥:٣٦‬ﻫﻨﺎﻙ‬
‫ﻋﻠﻴﻚ ﺃﻥ ﲢﺪﻕ ﻋﻴﻨﻴﻚ‪ ...‬ﻫﻨﺎﻙ ﺍﺳﻘﻂ ﻋﻠﻰ ﻭﺟﻬﻚ‪ ،‬ﻭﻟﻴﺤﻞ ﻟﻚ ﺃﻥ ﺗﻨﺎﺩﻱ ﻓﻘﻂ "ﺃﺑﺎ‪ ،‬ﺃﺑﺎ" )ﺍﻟﺮﺳﺎﻟﺔ‬
‫‪ .(٦:٣٦‬ﻭﻳﻨﺼﺢ ﺃﻳﻀﺎﹰ ﻳﻮﺣﻨﺎ ﺑﺘﺮﺩﻳﺪ ﺻﻠﻮﺍﺕ ﻗﺼﲑﺓ ﻭﺣﺎﺭﺓ ﺃﺧﺮﻯ ﻣﺜﻞ‪" :‬ﺩﺑﺮ ﺣﻴﺎﰐ ﲝﺴﺐ ﻣﺸﻴﺌﺘﻚ"‬
‫)ﺍﳌﻘﺎﻟﺔ ‪ (٦‬ﺃﻭ "ﺃﻳﻬﺎ ﺍﻵﺏ ﺍﻟﺼﺎﱀ ﺃﻋﻄﲏ ﺣﺒﻚ‪ ،‬ﻭﺇﻥ ﻛﻨﺖ ﻏﲑ ﺃﻫﻞ ﻟﺬﻟﻚ" )ﺍﻟﺮﺳﺎﻟﺔ ‪ (٩:٤‬ﻭﻳﻘﻮﻝ ﻋﻦ‬
‫ﻫﺬﻩ ﺍﻟﺼﻼﺓ‪" :‬ﺗﻀﺮﻉ ﻫﻜﺬﺍ ﺑﺼﺮﺍﺥ ﺧﻔﻲ ﺇﱃ ﺍﷲ ﻟﻴﻼﹰ ﻭ‪‬ﺎﺭﺍﹰ‪ .‬ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﺗﺴﺎﻭﻱ ﲨﻴﻊ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻷﺧﺮﻯ‬
‫ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﻃﻠﺐ ﻳﻔﺮﺡ ﺍﷲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻄﻠﺐ" )ﺍﳌﻘﺎﻟﺔ ‪ ٢٢‬ﻭﺍﳌﻘﺎﻟﺔ ‪ (٢٣‬ﻭﳝﻜﻦ ﺃﻥ ﺗﻘﺎﻝ ﺗﻠﻚ ﺍﻟﺼﻠﻮﺍﺕ‬
‫ﺑﻄﺮﻳﻘﺔ ﺻﺎﻣﺘﺔ‪" :‬ﻧﺎﺩ ﺑﺼﻮﺕ ﺻﺎﻣﺖ ﻭﺳﺎﻛﺖ‪" :‬ﺃﻳﻬﺎ ﺍﳋﻔﻲ ﻭﺍﳌﺴﺘﺘﺮ ﰲ ﺩﺍﺧﻠﻲ‪ ،‬ﺟﻞﹼ ﰲﹼ ﺳﺮﻙ" )ﺍﻟﺮﺳﺎﻟﺔ‬
‫‪.(٦:١٥‬‬
‫ﺇﻥ ﻋﺎﺩﺓ ﺗﻜﺮﺍﺭ ﺻﻠﻮﺍﺕ ﻗﺼﲑﺓ ﻫﻲ ﻋﺎﺩﺓ ﻗﺪﳝﺔ‪ .‬ﻟﻘﺪ ﻻﻗﻴﻨﺎﻫﺎ ﻋﻨﺪ ﺫﻳﺎﺫﺧﺲ ﺍﻟﻔﻮﺗﻴﻜﻲ‪ ،‬ﻏﲑ ﺃ‪‬ﺎ‬
‫ﺗﻌﻮﺩ ﺇﱃ ﺑﺪﺍﻳﺔ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻫﺒﺎﻧﻴﺔ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺃﻭ ﺇﱃ ﺃﺑﻌﺪ ﻣﻨﻬﺎ‪ .‬ﻓﻴﺬﻛﺮ ﺍﻟﻘﺪﻳﺲ ﺃﻏﺴﻄﻴﻨﻮﺱ‪ ،‬ﰲ ﺍﻟﻘﺮﻥ‬
‫ﺍﻟﺮﺍﺑﻊ‪ ،‬ﻋﻦ ﺍﻟﺮﻫﺒﺎﻥ ﺍﻷﻭﻟﲔ ﰲ ﻣﺼﺮ ﺃ‪‬ﻢ "ﻳﺴﺘﻌﻤﻠﻮﻥ ﺻﻠﻮﺍﺕ ﻗﺼﲑﺓ ﺟﺪﺍﹰ ﻭﻛﺄ‪‬ﺎ ﻣﺮﻣﻴﺔ ﺑﺴﺮﻋﺔ" )ﺍﻟﺮﺳﺎﻟﺔ‬

‫‪ 28‬ﻟﻘﺪ ﺗﺄﺛﺮ ﺍﻟﻘﺪﻳﺲ ﺗﻮﻣﺎ ﺍﻷﻛﻮﻳﲏ ﺑﺎﳌﺒﺪﺃ ﺍﻻﺭﺳﻄﻮﻃﺎﱄ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ‪ :‬ﺑﺄﻥ ﺍﻷﻗﻮﻱ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳛﻮﻝ ﺍﻷﺿﻌﻒ‪ ،‬ﻓﺤﻴﻨﻤﺎ ﻳﺄﻛﻞ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻄﻌﺎﻡ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳛﻮﻝ ﺍﻟﻄﻌﺎﻡ ﺍﻟﻴﻪ‪ ،‬ﻟﺴﺘﻔﻴﺪ‬
‫ﻣﻨﻪ ﺍﳉﺴﺪ‪ ،‬ﻭﺣﻴﻨﻤﺎ ﻳﺄﻛﻞ ﺍﻹﻧﺴﺎﻥ ﺍﻷﻓﺨﺎﺭﺳﺘﻴﺎ ﻳﺘﺤﻮﻝ ﻫﻮ ﺍﱃ ﺷﺨﺺ ﺍﳌﺴﻴﺢ‪.‬‬
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‫ﺃﻳﻀﺎﹰ ﻳﻘﻮﻝ ﺃﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺼﻠﻮﺍﺕ ﲤﻨﻊ ﺍﻟﻌﺪﻭ‪ ،‬ﺍﳌﺴﺘﻔﻴﺪ ﻣﻦ‬ ‫‪ .(٢٠:٢٠‬ﻭﻛﺴﻴﺎﻧﻮﺱ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ‬
‫ﻓﺮﺻﺔ ﻋﺪﻡ ﺍﻧﺸﻐﺎﻟﻨﺎ‪ ،‬ﻣﻦ ﺃﻥ ﻳﺪﺧﻞ ﺷﺮﺍﻛﻪ ﺇﱃ ﻗﻠﻮﺑﻨﺎ ﻭﻟﻜﻨﻬﺎ ﺗﺴﺎﻋﺪ ﺧﺎﺻﺔ ﻋﻠﻰ ﻣﻜﺎﻓﺤﺔ ﺗﺸﺘﺖ ﺍﻷﻓﻜﺎﺭ‬
‫ﺍﻟﺬﻱ ﳛﺪﺙ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺧﻼﻝ ﺍﻟﺼﻼﺓ ﺍﻟﻄﻮﻳﻠﺔ‪) .‬ﺇﻧﻨﺎ ﺳﻨﺮﻯ ﺑﻌﺪ ﻗﻠﻴﻞ ﺍﻷﺥ ﻟﻮﺭﺍﻥ ﺍﻟﻘﻴﺎﻣﺔ ﳝﺎﺭﺱ ﻣﺜﻞ ﻫﺬﻩ‬
‫ﺍﻟﺼﻠﻮﺍﺕ ﺧﻼﻝ ﺻﻼﺗﻪ ﺍﻟﺼﺎﻣﺘﺔ ﺍﻟﻄﻮﻳﻠﺔ(‪ .‬ﺇﻥ ﻧﺼﻮﺹ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﺍﺣﺘﻔﻈﺖ ﻟﻨﺎ ﺑﺎﻟﻜﺜﲑ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻠﻮﺍﺕ‬
‫ﺍﻟﻘﺼﲑﺓ ﺍﳊﺎﺭﺓ‪ ،‬ﺍﳌﺮﻣﻴﺔ ﺑﺸﺪﺓ ﳓﻮ ﺍﷲ‪ .‬ﻓﻬﻜﺬﺍ ﺍﻷﺏ ﺃﺑﻮﻟﻠﻮﺱ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺮﺩﺩ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺑﺎﺳﺘﻤﺮﺍﺭ‪" :‬ﻟﻘﺪ‬
‫ﺧﻄﺌﺖ ﺃﻧﺎ ﻛﺈﻧﺴﺎﻥ‪ ،‬ﻓﺎﺭﲪﲏ ﺃﻧﺖ ﻛﺈﻟﻪ" ﻭﻫﺬﻩ ﻫﻲ ﺃﻳﻀﺎﹰ ﻭﺻﻴﺔ ﺍﻷﺏ ﺃﻣﻮﻥ‪" :‬ﻟﻴﻜﻦ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﰲ ﻗﻠﺒﻚ‬
‫ﻛﻼﻡ ﺍﻟﻌﺸﺎﺭ "ﺍﻟﻠﻬﻢ ﺍﺭﲪﲏ ﺃﻧﺎ ﺍﳋﺎﻃﺊ"‪.‬‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﻋﺎﺩﺓ ﺗﻜﺮﺍﺭ ﺻﻠﻮﺍﺕ ﻗﺼﲑﺓ ﻗﺪﳝﺔ ﻓﻌﻠﻴﻨﺎ ﺃﻥ ﻧﻼﺣﻆ ﺃ‪‬ﺎ‪ ،‬ﻗﺒﻞ ﺫﻳﺎﺫﺧﺲ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ‬
‫ﻭﻗﺒﻞ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﺍﻟﻨﺴﺎﻃﺮﺓ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ‪ ،‬ﻻ ﺗﺒﺪﻭ ﻣﺮﺗﺒﻄﺔ ﺑﺎﻟﺘﻮﺟﻪ ﳓﻮ ﺍﷲ ﰲ "ﺍﻟﻘﻠﺐ"‪ .‬ﻓﺈ‪‬ﺎ ﻛﺎﻧﺖ ﰲ‬
‫ﺍﻟﺒﺪﺍﻳﺔ ﻭﻋﻠﻰ ﺍﻷﻛﺜﺮ "ﺭﻓﻌﺎﺕ ﺍﻟﻨﻔﺲ ﳓﻮ ﺍﻟﺴﻤﺎﺀ" ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺍﻟﺮﺑﻂ ﺑﲔ ﺗﻠﻚ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﻘﺼﲑﺓ‬
‫ﺍﳌﺘﻜﺮﺭﺓ ﻭﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﺳﻴﺠﺪ ﺷﻜﻠﻪ ﺍﻷﻛﻤﻞ ﰲ ﺗﻌﻠﻴﻢ ﺃﺣﺪ ﺍﻻﺧﻮﺓ ﺍﻟﻜﺮﻣﻠﻴﲔ ﺍﻟﻔﺮﻧﺴﻴﲔ ﰲ ﺍﻟﻘﺮﻥ ‪،١٧‬‬
‫ﺃﻻ ﻭﻫﻮ ﺍﻷﺥ ﻟﻮﺭﺍﻥ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻣﺎ ﻳﻘﻮﻟﻪ ﻟﻨﺎ ﺍﻵﻥ ﻫﻮ ﻣﻔﻴﺪ ﺟﺪﺍﹰ‪ ،‬ﺧﺎﺻﺔ ﻟﻠﻌﻠﻤﺎﻧﻴﲔ ﺍﻟﺬﻳﻦ ﻟﻴﺲ ﻟﺪﻳﻬﻢ ﺍ‪‬ﺎﻝ‬
‫ﻷﻥ ﳝﺎﺭﺳﻮﺍ ﻛﺜﲑﺍﹰ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﺍﻟﻄﻮﻳﻠﺔ‪.‬‬
‫ﺇﻥ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻟﺮﻭﺣﺎﱐ ﻟﻸﺥ ﻟﻮﺭﺍﻥ ﻫﻮ ﻣﺮﺗﻜﺰ ﻋﻠﻰ ﳑﺎﺭﺳﺔ ﺫﻛﺮ ﺣﻀﻮﺭ ﺍﷲ‪ .‬ﻓﺈﻧﻪ ﻳﻄﻠﺐ ﺃﻥ ﻧﺘﺬﻛﺮ‬
‫ﺣﻀﻮﺭﻩ ﻣﻌﻨﺎ ﻭﻓﻴﻨﺎ ﻣﺮﺍﺕ ﻋﺪﻳﺪﺓ ﰲ ﺍﻟﻨﻬﺎﺭ ﻭﰲ ﻭﺳﻂ ﺃﺷﻐﺎﻟﻨﺎ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺃﻥ ﻧﺘﻮﺟﻪ ﳓﻮﻩ ﺑﻌﺾ ﺍﻟﻠﺤﻈﺎﺕ‬
‫ﻭﺫﻟﻚ ﺃﻛﺜﺮ ﺍﻷﺣﻴﺎﻥ ﰲ "ﻗﻠﻮﺑﻨﺎ"‪ ،٣٠‬ﻭﳓﻦ ﻧﺴﺘﻨﺪ ﺇﱃ ﺻﻠﻮﺍﺕ ﻗﺼﲑﺓ‪ .‬ﻭﻫﺬﻩ ﺑﻌﺾ ﺃﻗﻮﺍﻟﻪ‪:‬‬
‫"ﺇﻥ ﺍﳌﻤﺎﺭﺳﺔ ﺍﻷﻛﺜﺮ ﻗﺪﺍﺳﺔ ﻭﺑﺴﺎﻃﺔ ﻭﺿﺮﻭﺭﺓ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ ﻫﻲ ﳑﺎﺭﺳﺔ‬
‫)ﺫﻛﺮ( ﺣﻀﻮﺭ ﺍﷲ‪ .‬ﺇ‪‬ﺎ ﺃﻥ ﻧﺮﺿﻰ ﺑﺎﻟﺼﺤﺒﺔ ﺍﻹﳍﻴﺔ ﻭﻧﺘﻌﻮﺩ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﳓﻦ ﻧﻜﻠﻤﻪ ﺑﺘﻮﺍﺿﻊ‬
‫ﻭﻧﺘﺤﺪﺙ ﻣﻌﻪ ﲝﺐ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻭﰲ ﻛﻞ ﳊﻈﺔ‪ ،‬ﺩﻭﻥ ﻗﻮﺍﻋﺪ ﺃﻭ ﺗﻘﻴ‪‬ﺪ‪ ،‬ﻭﺫﻟﻚ ﺧﺎﺻﺔ ﰲ‬
‫ﺃﻭﻗﺎﺕ ﺍﻟﺘﺠﺎﺭﺏ ﻭﺍﻷﺣﺰﺍﻥ ﻭﺍﻟﻴﺒﻮﺳﺎﺕ ﻭﺍﻟﻨﻔﻮﺭ‪ ،‬ﻭﺣﱴ ﰲ ﺃﻭﻗﺎﺕ ﺍﻟﺘﻘﺼﲑﺍﺕ ﻭﺍﳋﻄﺎﻳﺎ"‬
‫)ﺍﳊﻜﻢ ﺭﻗﻢ‪.(٦‬‬

‫‪ 29‬ﻳﻘﻮﻝ ﺍﻟﻘﺪﻳﺲ ﻳﻮﺣﻨﺎ ﻛﺎﺳﻴﺎﻥ ﻋﻦ ﺍﻟﺼﻼﺓ ﺍﻟﻘﺼﲑﺓ ﺑﺄ‪‬ﺎ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺘﺮﺩﺩ ﻋﻠﻰ ﻟﺴﺎﻥ ﻛﻞ ﻣﺼﺮﻱ ﺻﺎﺩﻓﻪ‪ ،‬ﻛﺎﻧﺖ ﺍﻵﻳﺔ ﺍﻻﻭﱃ ﻣﻦ ﺍﳌﺰﻣﻮﺭ)‪ .(٧٠‬ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺳﲑﺓ‬
‫ﺍﻟﻘﺪﻳﺲ ﺟﻮﺍﻧﻜﻲ ﺍﻥ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﺃﻟِﻒ ﺗﺮﺩﺍﺩﻫﺎ‪ ،‬ﻛﺎﻧﺖ‪ :‬ﺍﻵﺏ ﺭﺟﺎﺋﻲ ﻭﺍﻻﺑﻦ ﻣﻠﺠﺄﻱ ﻭﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻭﻗﺎﺋﻲ" ﻓﻜﺎﻥ ﻳﻀﻴﻔﻬﺎ ﺍﱃ ﻛﻞ ﺁﻳﺔ ﻣﻦ ﺍﻟﺜﻼﺛﲔ ﻣﺰﻣﻮﺭﺍﹰ ﺍﻟﱵ ﺣﻔﻈﻬﺎ ﻋﻦ ﻇﻬﺮ‬
‫ﻗﻠﺐ‪.‬ﺭﺍﺟﻊ ﺍﻟﻔﺼﻞ)‪ (٥١‬ﻋﻦ ﺻﻼﺓ ﻳﺴﻮﻉ ﰲ ﻛﺘﺎﺏ ﺍﳊﺮﺏ ﺍﻟﻼﻣﻨﻈﻮﺭﺓ‪ ،‬ﻧﻘﻠﻪ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻷﺏ ﻣﻨﻴﻒ ﲪﺼﻲ ‪ ،١٩٩١‬ﺹ‪.٢١٦-٢١٢‬‬
‫‪ 30‬ﺃﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻔﻬﻢ ﺭﻭﺣﺎﻧﻴﺔ ﺍﻟﺼﻼﺓ ﲝﺴﺐ ﺍﻟﺮﺍﻫﺐ ﺍﻟﻜﺮﻣﻠﻲ ﻟﻮﺭﻧﺲ ﲞﺼﻮﺹ ﻫﺬﺍ ﺷﺄﻥ ﻋﻠﻴﻚ ﺃﻥ ﺗﺘﻜﺮﻡ ﺑﻘﺮﺍﺀﺓ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺘﺮﺟﻢ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ "ﺍﺧﺘﺒﺎﺭ ﺍﳊﻀﻮﺭ ﺍﻹﳍﻲ‬
‫ﻟﻠﺮﺍﻫﺐ ﻟﻮﺭﻧﺲ‪ ،‬ﺗﺮﲨﺔ ﺇﺣﺪﻯ ﺍﻟﺮﺍﻫﺒﺎﺕ‪،‬ﻟﻮﺟﻮﺱ ﺳﻨﺘﺮ‪ .١٩٩٦‬ﻭﺧﻠﺼﺔ ﺣﻴﻨﻤﺎ ﻳﺘﺤﺪﺙ ﻫﺬﺍ ﺍﻟﺮﺍﻫﺐ ﻋﻦ ﺣﻀﻮﺭ ﺍﷲ ﻓﻴﻘﻮﻝ ﻣﺜﻼﹰ‪ :‬ﺣﻀﻮﺭ ﺍﷲ ﺇﺫﻥ ﻫﻮ ﺣﻴﺎﺓ ﻭﻏﺬﺍﺀ ﺍﻟﻨﻔﺲ‪ ،‬ﲢﺼﻞ‬
‫ﻋﻠﻴﻬﻤﺎ ﺑﻨﻌﻤﺔ ﺍﷲ‪ ،‬ﻭﻳﺬﻛﺮ ﺍﳌﺆﻟﻒ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﱴ ﻳﺸﻌﺮ ﻣﻦ ﺧﻼﳍﺎ ﲝﻀﻮﺭ ﺍﷲ‪ ،‬ﻛﻄﻬﺎﺭﺓ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻧﻈﺮ ﺍﻟﻨﻔﺲ ﰲ ﺍﷲ ﻋﻦ ﻃﺮﻳﻖ ﺍﳍﺪﻭﺀ ﺍﻻﺗﻀﺎﻉ ﻭﺍﶈﺒﺔ ﻭﻋﺪﻡ ﺍﻻﺿﻄﺮﺍﺏ‪ .‬ﻭﻳﺘﺤﺪﺙ‬
‫ﺍﻟﺮﺍﻫﺐ ﻟﻮﺭﺍﻧﺲ ﻋﻦ ﺃﺧﺘﺒﺎﺭ ﺣﻀﻮﺭ ﺍﷲ ﻋﻦ ﻃﺮﻳﻖ ﺍﻻﻟﺘﺠﺎﺀ ﺇﱃ ﻛﻠﻤﺎﺕ ﻗﻠﻴﻠﺔ ﺗ‪‬ﻘﺎﻝ ﻣﻦ ﺍﻟﻘﻠﺐ ﻣﺜﻞ‪":‬ﺇﳍﻲ ﺃﻧﺎ ﻛﻠﻲ ﻟﻚ"‪" ،‬ﻳﺎﺇﻟﻪ ﺍﶈﺒﺔ‪ ،‬ﺃﻧﺎ ﺃﺣﺒﻚ ﺑﻜﻞ ﻗﻠﱯ"‪" ،‬ﺭﰊ ﺍﺟﻌﻠﲏ ﲝﺴﺐ‬
‫ﻗﻠﺒﻚ"‪ ،‬ﺃﻭ ﺃﻳﺔ ﻛﻠﻤﺎﺕ ﺃﺧﺮﻯ ﻏﲑﻫﺎ ﻛﻤﺎ ﻳﻮﺣﻲ ﺍﳊﺐ ﰲ ﺍﻟﻠﺤﻈﺔ)ﺹ‪.٨١-٧٧‬‬
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‫"ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺘﻮﻗﻒ ﻋﻦ ﻓﻌﺎﻟﻴﺎﺗﻨﺎ ﺍﳋﺎﺭﺟﻴﺔ ﻟﻠﺤﻈﺎﺕ ﻗﺼﲑﺓ ﻛﻠﻤﺎ ﺍﺳﺘﻄﻌﻨﺎ ﺫﻟﻚ‪،‬‬

‫ﻟﻨﻌﺒﺪ ﺍﷲ ﰲ ﺃﻋﻤﺎﻕ ﻗﻠﻮﺑﻨﺎ ﻭﻧﺘﻤﺘﻊ ﺑﻮﺟﻮﺩﻩ ﻓﻴﻬﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﺑﺼﻮﺭﺓ ﺧﺎﻃﻔﺔ‪ .‬ﻭﲟﺎ ﺃﻧﻜﻢ‬
‫ﻻ ﲡﻬﻠﻮﻥ ﺃﻥ ﺍﷲ ﻫﻮ ﺣﺎﺿﺮ ﺃﻣﺎﻣﻜﻢ ﺧﻼﻝ ﺃﻋﻤﺎﻟﻜﻢ ﻭﺃﻧﻪ ﻻ ﻳﺰﺍﻝ ﺃﻳﻀﺎﹰ ﻣﻮﺟﻮﺩﺍﹰ ﰲ‬
‫ﺃﻋﻤﺎﻕ ﻧﻔﻮﺳﻜﻢ ﻭﰲ ﻣﺮﻛﺰﻫﺎ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﻻ ﺗﻮﻗﻔﻮﻥ‪ ،‬ﻣﻦ ﻭﻗﺖ ﺇﱃ ﺁﺧﺮ‪ ،‬ﺃﺷﻐﺎﻟﻜﻢ ﺍﳋﺎﺭﺟﻴﺔ‬
‫ﻭﺣﱴ ﺻﻠﻮﺍﺗﻜﻢ ﺍﻟﻠﻔﻈﻴﺔ ﻟﺘﻌﺒﺪﻭﻩ‪ ،‬ﺑﺎﻃﻨﻴﺎﹰ‪ ،‬ﻭﲤﺪﺣﻮﻩ ﻭﺗﺴﺄﻟﻮﻩ ﻭﺗﻌﻄﻮﻩ ﻗﻠﻮﺑﻜﻢ ﻭﺗﺸﻜﺮﻭﻩ؟"‬
‫)ﺍﳊﻜﻢ ﺭﻗﻢ‪.(٩‬‬
‫"ﻟﻜﻲ ﻧﻜﻮﻥ ﻣﻊ ﺍﷲ ﻟﻴﺲ ﻣﻦ ﺍﻟﻀﺮﻭﺭﻱ ﺃﻥ ﻧﻜﻮﻥ ﰲ ﺩﺍﺧﻞ ﻛﻨﻴﺴﺔ‪ .‬ﻓﻨﺴﺘﻄﻴﻊ ﺃﻥ‬
‫ﳒﻌﻞ ﻣﻦ ﻗﻠﺒﻨﺎ ﻣﻌﺒﺪﺍﹰ ﳔﺘﻠﻲ ﻓﻴﻪ ﻣﻦ ﻭﻗﺖ ﺇﱃ ﺁﺧﺮ ﻟﻨﺘﺤﺪﺙ ﻓﻴﻪ ﻣﻊ ﺍﷲ ‪‬ﺪﻭﺀ ﻭﺗﻮﺍﺿﻊ‬
‫ﻭﺣﺐ‪ .‬ﺇﻥ ﺍﻟﻘﻴﺎﻡ ﲟﺜﻞ ﻫﺬﻩ ﺍﶈﺎﺩﺛﺎﺕ ﺍﻟﺒﺴﻴﻄﺔ ﻫﻮ ﰲ ﻭﺳﻊ ﲨﻴﻊ ﺍﻟﻨﺎﺱ‪ ،‬ﺍﻟﺒﻌﺾ ﺃﻛﺜﺮ‬
‫ﻭﺍﻟﺒﻌﺾ ﺃﻗﻞ‪ ،‬ﻓﺎﷲ ﻟﻌﺎﱂ ﲟﺎ ﻧﺴﺘﻄﻴﻊ ﻋﻤﻠﻪ" )ﺍﻟﺮﺳﺎﻟﺔ ﺭﻗﻢ‪.٣١(٩‬‬
‫"ﺳﻴﻜﻮﻥ ﻣﻦ ﺍﳌﻨﺎﺳﺐ ﻟﻠﺬﻳﻦ ﻳﺒﺪﺀﻭﻥ ﻫﺬﻩ ﺍﳌﻤﺎﺭﺳﺔ ﺃﻥ ﻳﻜﻮ‪‬ﻧﻮﺍ ﰲ ﺩﺍﺧﻠﻬﻢ ﺑﻌﺾ‬
‫ﺍﻟﻌﺒﺎﺭﺍﺕ… ﻣﺜﻞ‪" :‬ﻳﺎ ﺭﺏ‪ ،‬ﺍﺟﻌﻠﲏ ﺣﺴﺐ ﻗﻠﺒﻚ ﺃﻭ ﺑﻌﺾ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﳛﺪﺛﻬﺎ‬
‫ﺍﳊﺐ ﻋﻠﻰ ﺍﻟﺘﻮ" )ﺍﳊﻜﻢ ﺭﻗﻢ ‪.(٣٠‬‬
‫"ﻛﻨﺖ ﺃﻧﻈﺮ ﺇﱃ ﺍﻟﺮﺏ ﰲ ﻗﻠﱯ ﺑﺼﻔﺘﻪ ﺃﰊ ﻭﺇﳍﻲ‪ .‬ﻭﻛﻨﺖ ﺃﺳﺠﺪ ﻟﻪ ﻓﻴﻪ ﺑﺼﻮﺭﺓ‬
‫ﻣﺘﻜﺮﺭﺓ ﺍﻛﺜﺮ ﻣﺎ ﳝﻜﻦ‪ ،‬ﻭﺃﻧﺎ ﺃﺛﺒﺖ ﺭﻭﺣﻲ ﰲ ﺣﻀﻮﺭﻩ ﺍﻟﻘﺪﻭﺱ ﻭﺃﺳﺘﺪﻋﻴﻬﺎ ﻛﻠﻤﺎ ﻛﻨﺖ‬
‫ﺃﺟﺪﻫﺎ ﻗﺪ ﺍﺑﺘﻌﺪﺕ ﻋﻦ ﻫﺬﺍ ﺍﳊﻀﻮﺭ‪ .‬ﱂ ﺗﻜﻠﻔﲏ ﻫﺬﻩ ﺍﳌﻤﺎﺭﺳﺔ ﺟﻬﺪﺍﹰ ﻗﻠﻴﻼﹰ‪ ،‬ﻏﲑ ﺃﱐ‬
‫ﻭﺍﻇﺒﺖ ﻋﻠﻴﻬﺎ ﺭﻏﻢ ﲨﻴﻊ ﺍﻟﺼﻌﻮﺑﺎﺕ‪ ،‬ﺩﻭﻥ ﺃﻥ ﺃﺿﻄﺮﺏ ﺃﻭ ﺃﻗﻠﻖ ﺇﺫﺍ ﻛﻨﺖ ﻣﺸﺘﺘﺎﹰ ﺑﺼﻮﺭﺓ‬
‫ﻏﲑ ﺇﺭﺍﺩﻳﺔ ﻭﻛﻨﺖ ﺃﻣﺎﺭﺱ ﺫﻟﻚ ﺧﻼﻝ ﺍﻟﻨﻬﺎﺭ ﻭﰲ ﺃﻭﻗﺎﺕ ﺍﻟﺼﻼﺓ ﺍﻟﺼﺎﻣﺘﺔ ﻋﻠﻰ ﺣﺪ ﺳﻮﺍﺀ"‬
‫)ﺍﻟﺮﺳﺎﻟﺔ ﺭﻗﻢ ‪.٣٢(١٢‬‬

‫ﺛﺎﻣﻨﺎﹰ‪ :‬ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﺍﻟﻄﻮﻳﻠﺔ‬

‫ﺇﻥ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﲟﻌﻨﺎﻫﺎ ﺍﻟﺸﺮﻗﻲ ﺍﻟﻌﺎﺩﻱ ﻫﻲ ﺍﻟﺘﻮﺟ‪‬ﻪ ﳓﻮ ﺍﷲ ﰲ ﺩﺍﺧﻞ ﺍﻟﻨﻔﺲ ﺧﻼﻝ ﺃﻭﻗﺎﺕ ﻃﻮﻳﻠﺔ‬
‫ﻣﻊ ﺗﺮﺩﻳﺪ ﺻﻼﺓ ﻗﺼﲑﺓ ﻳﺼﺎﺣﺒﻪ ﺇﻳﻘﺎﻉ ﺗﻨﻔﺴﻲ‪.‬‬
‫ﺇﻥ ﺍﻟﺼﻼﺓ ﺍﻟﺼﺎﻣﺘﺔ ﺍﻟﻄﻮﻳﻠﺔ‪ ،‬ﺇﻥ ﱂ ﺗﻜﻦ ﺗﺄﻣﻼﹰ ﺑﻞ ﳎﺮﺩ ﻧﻈﺮ ﳏﺐ ﻣﻮﺟﻪ ﳓﻮ ﺍﷲ‪ ،‬ﺗﻮﺍﺟﻪ ﺣﺘﻤﺎﹰ ﻣﺴﺄﻟﺔ‬
‫ﺗﺸﺘﺖ ﺍﻷﻓﻜﺎﺭ‪ .‬ﻓﻠﻘﺪ ﲰﻌﻨﺎ ﻛﺴﻴﺎﻧﻮﺱ ﻳﻮﺻﻲ ﺑﺎﻟﺼﻠﻮﺍﺕ ﺍﻟﻘﺼﲑﺓ "ﺍﳌﻮﺟﻪ ﳓﻮ ﺍﷲ" ﺃﺛﻨﺎﺀ ﺍﻟﺼﻼﺓ ﺍﻟﻄﻮﻳﻠﺔ‪.‬‬

‫‪ 31‬ﺭﺍﺟﻊ ﺍﺧﺘﺒﺎﺭ ﺍﳊﻀﻮﺭ ﺍﻹﳍﻲ ﻟﻠﺮﺍﻫﺐ ﻟﻮﺭﻧﺲ‪ ،‬ﺗﺮﲨﺔ ﺇﺣﺪﻯ ﺍﻟﺮﺍﻫﺒﺎﺕ‪ ،‬ﺍﻭﺟﻮﺱ ﺳﻨﺘﺮ‪،١٩٩٦‬ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺘﺎﺳﻌﺔ ﺹ‪.٥٠- ٤٩‬‬
‫‪ 32‬ﺭﺍﺟﻊ ﺍﳌﺮﺟﻊ ﺍﻟﺴﺎﺑﻖ ﺹ‪.٥٧- ٥٥‬‬
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‫ﻭﻛﺬﻟﻚ ﲰﻌﻨﺎ ﺍﻷﺥ ﻟﻮﺭﺍﻥ ﻳﺬﻛﺮ ﺃﻧﻪ ﳝﺎﺭﺳﻬﺎ ﻫﻮ ﺍﻵﺧﺮ ﺧﻼﻝ ﻓﺘﺮﺍﺕ ﺍﻟﺼﻼﺓ ﺍﻟﺼﺎﻣﺘﺔ ﺍﻟﻄﻮﻳﻠﺔ ﻛﻤﺎ ﲤﺎﺭﺱ‬
‫ﰲ ﺍﻟﻜﺮﻣﻞ‪ .‬ﻣﻦ ﺍﻷﻛﻴﺪ ﺃﻥ ﺍﻟﺘﻮﺟ‪‬ﻪ ﺇﱃ ﺍﻟﺪﺍﺧﻞ ﺑﺸﺪﺓ ﻳ‪‬ﺒﻌﺪ ﺗﺸﺘﺖ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﻟﻜﻦ ﻟﻮﻗﺖ ﻣﺎ ﻓﻘﻂ‪ .‬ﻷﻧﻨﺎ ﻻ‬
‫ﻧﺴﺘﻄﻴﻊ ﺑﺴﻬﻮﻟﺔ ﺃﻥ ﻧﺜﺒ‪‬ﺖ ﻣﺪﺓ ﻃﻮﻳﻠﺔ ﺗﻮﺟﻬﻨﺎ ﳓﻮ ﺍﻟﺪﺍﺧﻞ ﺑﻨﻔﺲ ﺩﺭﺟﺔ ﺍﻟﺸﺪﺓ‪.‬‬
‫ﻓﻨﺴﺘﻄﻴﻊ ﺇﺫﻥ ﺃﻥ ﻧﻌﺘﱪ ﺍﻟﺼﻼﺓ ﺍﻟﺼﺎﻣﺘﺔ ﺍﻟﻄﻮﻳﻠﺔ ﻣﺜﻞ ﺗﻨﺎﻭﺏ ﺑﲔ ﺃﻭﻗﺎﺕ ﺍﻟﺘﻮﺟﻪ ﺍﻟﺸﺪﻳﺪ ﳓﻮ ﺍﷲ‬
‫ﺍﳌﻮﺟﻮﺩ ﰲ ﺍﻟﺪﺍﺧﻞ ﻭﺑﲔ ﺃﻭﻗﺎﺕ ﲡﺘﺬﺑﻨﺎ ﻓﻴﻬﺎ ﺍﻟﺘﺸﺘﺘﺎﺕ ﻭﺍﻟﺘﺨﻴﻼﺕ‪ ،‬ﺑﺼﻮﺭﺓ ﻏﲑ ﺇﺭﺍﺩﻳﺔ‪ ،‬ﺇﱃ ﺧﺎﺭﺝ ﺻﺤﺒﺔ‬
‫ﺍﷲ‪ .‬ﻭﻋﻨﺪﻣﺎ ﳓﺲ ‪‬ﺬﺍ ﺍﻟﺘﺸﺘﺖ ﻧﻌﻮﺩ ﰲ ﺍﳊﺎﻝ ﻟﻠﺘﻮﺟﻪ ﳓﻮ ﺍﷲ ﺑﺸﺪﺓ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﻛﺎﻥ ﳝﺎﺭﺳﻪ ﺍﻷﺥ ﻟﻮﺭﺍﻥ‬
‫ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﻜﺮﻣﻠﻲ‪.‬‬
‫ﻭﻟﻜﻦ ﻧﺴﺘﻄﻴﻊ ﺃﻳﻀﺎﹰ ﳑﺎﺭﺳﺔ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﱵ ﺍﺳﺘﻌﻤﻠﻬﺎ ﺍﻟﺮﻭﻡ‪ ،‬ﺍﻟﻴﻮﻧﺎﻥ ﻭﺍﻟﺮﻭﺱ‪ ،‬ﻣﻨﺬ ﺍﻟﻘﺮﻥ ‪ ١٣‬ﺃﻭ‬
‫‪ ١٤‬ﺃﻻ ﻭﻫﻲ ﲨﻊ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺜﻼﺛﺔ ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﺃﻋﻼﻩ‪ ،‬ﺃﻱ ﺍﻟﺘﻮﺟ‪‬ﻪ ﳓﻮ ﺍﷲ ﰲ ﺍﻟﺪﺍﺧﻞ ﻭﺗﺮﺩﻳﺪ ﻋﺒﺎﺭﺍﺕ‬
‫ﻗﺼﲑﺓ ﻭﺍﻹﻳﻘﺎﻉ ﺍﻟﺘﻨﻔﺴﻲ‪ .‬ﻓﺈﻥ ﺗﺮﺩﻳﺪ ﺻﻼﺓ ﻗﺼﲑﺓ ﻣﻘﺘﺮﻧﺔ ﺑﺈﻳﻘﺎﻉ ﺗﻨﻔﺴﻲ ﻳﺴﺎﻋﺪ ﻛﺜﲑﺍﹰ ﻋﻠﻰ ﺃﻥ ﻳﺒﻘﻰ ﺍﻻﻧﺘﺒﺎﻩ‬
‫ﺇﱃ ﺍﷲ ﰲ ﺍﻟﺪﺍﺧﻞ ﺷﺪﻳﺪﺍﹰ‪ ،‬ﻭﺫﻟﻚ ﺩﻭﻥ ﺟﻬﻮﺩ ﻗﻮﻳﺔ‪ .‬ﻭﺍﻻﲢﺎﺩ ﺑﲔ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺜﻼﺛﺔ ﻫﻲ ﺍﳌﻴﺰﺓ ﺍﻟﺮﺋﻴﺴﻴﺔ ﳌﺎ‬
‫ﻳ‪‬ﺴﻤﻰ "ﺻﻼﺓ ﻳﺴﻮﻉ" ﻛﻤﺎ ﻳﻔﻬﻤﻬﺎ ﺍﻟﺒﻴﺰﻧﻄﻴﻮﻥ‪ ،‬ﺍﻟﻴﻮﻧﺎﻥ ﻭﺍﻟﺮﻭﺱ‪ .‬ﻏﲑ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﺍﻟﺜﻼﺛﺔ ﻻ ﲢﻈﻰ‬
‫ﺑﻨﻔﺲ ﺩﺭﺟﺔ ﺍﻷﳘﻴﺔ‪ .‬ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﻓﺈﻥ ﲨﻌﻬﺎ ﰲ "ﺻﻼﺓ ﻳﺴﻮﻉ" ﺍﻟﺒﻴﺰﻧﻄﻴﺔ ﻫﻮ ﺍﻟﺜﻤﺮﺓ ﺍﳊﺪﻳﺜﺔ ﻧﻮﻋﺎﹰ ﻣﺎ ﻻﻟﺘﻘﺎﺀ‬
‫ﻋﺪﺓ ﺗﻘﺎﻟﻴﺪ ﻛﺎﻧﺖ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻣﺴﺘﻘﻠﺔ‪ .‬ﻓﺄﻗﺪﻣﻬﺎ ﻫﻮ ﺍﻟﺪﻋﻮﺓ ﺍﳌﺴﺘﻤﺮﺓ ﷲ‪ ،‬ﰒ ﺟﺎﺀ ﺑﻌﺪﻩ ﺍﻟﻌﻨﺼﺮ ﺍﻷﻫﻢ ﺃﻻ ﻭﻫﻮ‬
‫ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﺍﻟﺪﺍﺧﻞ‪ ،‬ﻭﺃﺧﲑﺍﹰ ﺿﺒﻂ ﺍﻟﺘﻨﻔﺲ ﺍﻟﺬﻱ ﻫﻮ ﺃﻛﺜﺮ ﺣﺪﺍﺛﺔ‪ .‬ﻭﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻌﻤﻠﻴﺔ ﺳﻨﺮﻯ ﺃﻥ ﻣﻌﻠﻤﻲ‬
‫ﺍﻟﺼﻼﺓ ﺍﻟﺒﻴﺰﻧﻄﻴﺔ ﺍﳊﺎﻟﻴﲔ ﻳﻌﺎﳉﻮﻥ ﻫﺬﻩ ﺍﻟﻌﻨﺎﺻﺮ ﺑﺸﻲﺀ ﻣﻦ ﺍﳊﺮﻳﺔ‪ ،‬ﻣﺎﻋﺪﺍ ﻣﺒﺪﺃ ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﺍﻟﺪﺍﺧﻞ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﺍﻟﻌﻨﺼﺮ ﺍﻷﺳﺎﺳﻲ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﰲ ﺗﻌﻠﻴﻤﻬﻢ ﳌﻤﺎﺭﺳﺔ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﻻ ﻳﺒﺪﺀﻭﻥ ﺑﻪ‪.‬‬
‫ﻟﻘﺪ ﺗﻜﻠﻤﻨﺎ ﺃﻋﻼﻩ ﻋﻦ ﺗﺮﺩﻳﺪ ﺻﻼﺓ ﻗﺼﲑﺓ ﻋﻨﺪ ﺍﻟﺮﻫﺒﺎﻥ ﺍﻷﻭﻟﲔ‪ ،‬ﻭﺭﺃﻳﻨﺎ ﺃﻥ ﺍﺧﺘﻴﺎﺭ ﻛﻠﻤﺎﺕ ﻫﺬﻩ‬
‫ﺍﻟﺼﻼﺓ ﻛﺎﻥ ﺷﻴﺌﺎﹰ ﻣﺘﺮﻭﻛﺎﹰ ﻟﻠﻤﺼﻠﻲ ﻧﻔﺴﻪ‪ .‬ﻭﻟﻜﻦ ﻣﻨﺬ ‪‬ﺎﻳﺔ ﺍﻟﻘﺮﻥ ‪ ١٣‬ﻇﻬﺮﺕ ﻋﺒﺎﺭﺓ ﺗﻔﺮﺽ ﻧﻔﺴﻬﺎ ﺗﺪﺭﳚﻴﺎﹰ‬
‫ﻋﻨﺪ ﺍﻟﻴﻮﻧﺎﻥ ﻭﺍﻟﺮﻭﺱ ﺃﻻ ﻭﻫﻲ‪" :‬ﺃﻳﻬﺎ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ ،‬ﺍﺑﻦ ﺍﷲ‪ ،‬ﺍﺭﲪﲏ"‪ .‬ﰒ ﺃﺿﻴﻒ ﺇﱃ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ‬
‫ﻛﻠﻤﺎﺕ "ﺃﻧﺎ ﺍﳋﺎﻃﺊ" ﺃﻣﺎ ﰲ ﺃﻳﺎﻣﻨﺎ ﻫﺬﻩ ﻓﺈﻥ ﻣﻌﻠﻤﻲ ﺻﻼﺓ ﻳﺴﻮﻉ ﻳﺘﺼﺮﻓﻮﻥ ﻣﻦ ﺟﺪﻳﺪ ﲟﻄﺎﻃﻴﺔ ﻭﺣﺮﻳﺔ ﻋﻨﺪ‬
‫ﺍﺧﺘﻴﺎﺭﻫﻢ ﺍﻟﻌﺒﺎﺭﺓ ﺍﳌﺮﺍﺩ ﺗﺮﺩﻳﺪﻫﺎ‪.‬‬
‫ﻟﻘﺪ ﻋﻠﹼﻢ ﺑﻌﺾ ﺍﻟﻼﻫﻮﺗﻴﲔ ﺍﻟﺒﻴﺰﻧﻄﻴﲔ ﺍﳌﻌﺎﺻﺮﻳﻦ )ﺃﻣﺜﺎﻝ ﺳﺮﺝ ﺑﻮﻟﻜﺎﻛﻮﻑ( ﺃﻥ ﻟﻔﻆ ﺍﺳﻢ ﻳﺴﻮﻉ‬
‫ﳚﻌﻞ ﻫﺬﺍ ﺍﻷﺧﲑ ﺣﺎﺿﺮﺍﹰ ﺣﻘﻴﻘﺔ ﻣﻌﻨﺎ )ﻭﺫﻟﻚ ﻧﻮﻋﺎﹰ ﻣﺎ‪ ،‬ﻋﻠﻰ ﻣﺜﺎﻝ ﺍﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻄﻘﺴﻴﺔ ﺍﻟﱵ ﲢﻘﻖ‪ ،‬ﰲ ﺳﺮ‬
‫ﺍﳌﻌﻤﻮﺩﻳﺔ ﻭﺍﻹﻓﺨﺎﺭﺳﺘﻴﺎ‪ ،‬ﻣﺎ ﺗﺸﲑ ﺇﻟﻴﻪ(‪ .‬ﺇﻧﻨﺎ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻧﺘﻜﻠﻢ ﻫﻨﺎ ﻋﻦ ﺳﺒﺒﻴﺔ ﻣﺘﺸﺎ‪‬ﺔ ﻟﺴﺒﺒﻴﺔ ﺍﻷﺳﺮﺍﺭ‪ ،‬ﻻ‬
‫ﻧﺴﺘﻄﻴﻊ ﻧﻜﺮﺍﻥ ﺃﻥ ﺩﻋﻮﺓ ﺃﻱ ﻛﺎﺋﻦ ﳏﺒﻮﺏ ﺑﺎﲰﻪ ﲡﻌﻠﻪ ﺣﺎﺿﺮﺍﹰ ﰲ ﺍﻟﻨﻔﺲ ﺑﻄﺮﻳﻘﺔ ﻣﺎ‪ ،‬ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻧﻮﻋﻴﺔ ﻫﺬﻩ‬
‫ﺍﺍﻟﺴﺒﺒﻴﺔ‪.‬‬
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‫ﻟﻨﺘﻜﻠﻢ ﺍﻵﻥ ﻋﻦ ﺍﻟﻌﻨﺼﺮ ﺍﻟﺜﺎﻟﺚ ﺃﻱ ﻋﻦ ﺿﺒﻂ ﺍﻟﺘﻨﻔﺲ‪:‬‬

‫ﻋﻦ ﺇﺷﺮﺍﻙ ﺿﺒﻂ ﺍﻟﺘﻨﻔﺲ ﻣﻊ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ )ﺗﺮﺩﻳﺪ ﻋﺒﺎﺭﺓ ﻭﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﺍﻟﺪﺍﺧﻞ( ﱂ ﻳﻈﻬﺮ ﺇﻻ ﰲ‬
‫ﺍﻟﻘﺮﻥ ‪ ،١٣‬ﻭﺫﻟﻚ ﰲ ﺟﺒﻞ ﺁﺛﻮﺱ ﻭﻫﻮ ﺟﺰﻳﺮﺓ ﻗﺮﺏ ﺳﺎﺣﻞ ﺍﻟﻴﻮﻧﺎﻥ ﺍﻟﺸﺮﻗﻲ(‪.‬‬
‫ﻭﻗﺒﻞ ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ ﻳﺒﺪﻭ ﺃﻥ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺍﻟﺘﻨﻔﺲ ﲞﺼﻮﺹ ﺍﻟﺼﻼﺓ ﻋﺎﻣﺔ ﱂ ﻳﻜﻦ ﺇﻻ ﻧﻮﻋﺎﹰ ﻣﻦ ﺍﳌﻘﺎﺭﻧﺔ‪.‬‬
‫ﻓﻤﺜﻼﹰ ﰲ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﻟﻴﻮﺣﻨﺎ ﺍﻟﺴ‪‬ﻠﻤﻲ‪ ،‬ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ‪" :‬ﺍﻟﺴﻜﻴﻨﺔ ﻋﺒﺎﺩﺓ ﻭﺧﺪﻣﺔ ﻣﺘﻮﺍﺻﻠﺔ ﷲ‪ .‬ﻓﻠﻴﻜﻦ ﺫﻛﺮ‬
‫ﻳﺴﻮﻉ ﻣﺮﺍﻓﻘﺎﹰ ﻟﺘﻨﻔﺴﻚ‪ ،‬ﻭﻋﻨﺪ ﺫﺍﻙ ﺗﻔﻬﻢ ﻓﺎﺋﺪﺓ ﺍﻟﺴﻜﻴﻨﺔ" ﻓﻤﺮﺍﻓﻘﺔ ﺫﻛﺮ ﻳﺴﻮﻉ ﻟﻠﺘﻨﻔﺲ ﺗﻌﲏ ﻫﻨﺎ ﻓﻘﻂ ﻛﻮﻥ‬
‫ﻫﺬﺍ ﺍﻟﺬﻛﺮ ﻣﺴﺘﻤﺮﺍﹰ ﻭﻃﺒﻴﻌﻴﺎﹰ ﻣﺜﻞ ﺍﻟﺘﻨﻔﺲ‪ .‬ﻭﻣﻬﻤﺎ ﻳﻜﻦ ﻣﻦ ﺍﻷﻣﺮ‪ ،‬ﻓﺎﳉﺪﻳﺮ ﺑﺎﳌﻼﺣﻈﺔ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﺺ ﻳﻘﺪ‪‬ﻡ ﻟﻨﺎ‬
‫ﲞﺼﻮﺹ ﺍﻟﺼﻼﺓ‪ ،‬ﺍﺳﺘﻌﻤﺎﻻﹰ ﺣﻴﺎﹰ ﻟﺮﻣﺰ ﺍﻟﺘﻨﻔﺲ‪ .‬ﻭﻫﺬﺍ ﺍﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﺮﻣﺰﻱ ﺍﻟﻄﺒﻴﻌﻲ ﺳﻴﻜﻮﻥ ﺍﻷﺳﺎﺱ ﺍﻟﺮﺋﻴﺴﻲ‬
‫ﳌﻤﺎﺭﺳﺔ ﺿﺒﻂ ﺍﻟﺘﻨﻔﺲ ﻋﻨﺪ ﺍﻟﺒﻴﺰﻧﻄﻴﲔ‪.‬‬
‫ﺇﻧﻨﺎ ﳒﺪ ﺭﻣﺰ ﺍﻟﺘﻨﻔﺲ ﰲ ﺻﺪﺩ ﺍﻟﺼﻼﺓ ﺍﳌﺴﺘﻤﺮﺓ ﻋﻨﺪ ﺳﻬﺪﻭﻧﺎ ﺃﻳﻀﺎﹰ‪ ،‬ﻛﻤﺎ ﰲ ﺍﻟﻨﺺ ﺍﻟﺘﺎﱄ‪:‬‬
‫"ﻗﺪ ﻳﻼﺯﻡ ﺭﻭﺡ ﺍﷲ ﻗﻠﺒﻨﺎ ﺃﻛﺜﺮ ﻣﻦ ﻛﻮﻥ ﺍﳍﻮﺍﺀ ﺍﳊﺴﻲ ﻗﺮﻳﺒﺎﹰ ﻣﻦ ﺗﻨﻔﺲ ﺣﻮﺍﺳﻨﺎ‬
‫ﺍﳋﺎﺭﺟﻴﺔ‪ .‬ﻭﺳﻴﻨﻔﺦ ﺫﻛﺮﻩ ﰲ ﻗﻠﺒﻨﺎ ﰲ ﻛﻞ ﳊﻈﺔ‪ ،‬ﻭﺳﻴﺠﻌﻞ ﻇﻬﻮﺭﻩ ﻓﻴﻨﺎ ﻳﺮﺍﻓﻖ ﺗﻔﻜﲑﻧﺎ‬
‫ﺍﻟﺪﺍﺋﻢ ﻓﻴﻪ‪ .‬ﻭﺳﻴﻐﺬﻱ ﻧﻔﻮﺳﻨﺎ ﻛﻤﺎ ﺃﻥ ﺍﳍﻮﺍﺀ ﻳﻐﺬﻱ ﺃﺟﺴﺎﺩﻧﺎ… "ﻭﻛﻤﺎ ﺃﻥ ﺍﳉﺴﺪ ﺇﺫﺍ‬
‫ﻣ‪‬ﻨﻊ ﻣﻦ ﺍﻟﺘﻨﻔﺲ ﳝﻮﺕ ﻭﺗﺘﺮﻛﻪ ﺣﻴﻮﻳﺘﻪ‪ ،‬ﻫﻜﺬﺍ ﺍﻟﻨﻔﺲ ﺇﺫﺍ ﻣ‪‬ﻨﻌﺖ ﺭﻭﺣﻬﺎ ﻣﻦ ﺫﻛﺮ ﺍﷲ ﻓﺈ‪‬ﺎ‬
‫ﲤﻮﺕ ﻟﻠﺤﻴﺎﺓ ﺍﳊﻘﺔ ﻭﻳﺘﺮﻛﻬﺎ ﺭﻭﺡ ﺍﻟﻨﻌﻤﺔ ﺍﻟﻘﺪﻭﺱ ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﻗﺪ ﺍﺟﺘﺬﺑﺘﻪ ﻭﺍﺳﺘﻨﺸﻘﺘﻪ‬
‫ﰲ ﺍﳌﻌﻤﻮﺩﻳﺔ‪.‬‬
‫"ﻟﺬﺍ ﻓﻌﻠﻴﻨﺎ ﺃﻥ ﻧﻔﺘﺢ ﻓﻤﻨﺎ ﳓﻮ ﺍﷲ ﰲ ﻛﻞ ﻭﻗﺖ ﻭﺃﻥ ﻧﺴﺘﻨﺸﻖ ﺭﻭﺡ ﻧﻌﻤﺘﻪ ﺍﻟﺬﻱ‬
‫ﻳﻐﺬﻱ ﻧﻔﺴﻨﺎ ﺑﺬﻛﺮﻩ‪ .‬ﻭﻫﻜﺬﺍ‪ ،‬ﺳﻴﺴﺘﺪﱘ ﻋﻨﺪﻧﺎ ﺍﻛﺜﺮ ﻣﻦ ﺍﻟﺘﻨﻔﺲ ﺍﳋﺎﺭﺟﻲ‪ .‬ﻓﻜﻤﺎ ﻗﺎﻝ‬
‫‪٣٣‬‬
‫)ﻣﻦ ﻛﺘﺎﺏ‬ ‫ﺃﺣﺪ ﺍﻟﻘﺪﻳﺴﲔ‪" :‬ﻟﻴﻜﻦ ﺫﻛﺮ ﺍﷲ ﻣﺴﺘﺪﳝﺎﹰ ﻓﻴﻚ ﺃﻛﺜﺮ ﻣﻦ ﺗﻨﻔﺴﻚ"‬
‫ﺍﻟﻜﻤﺎﻝ‪(٥٧:٣.‬‬
‫ﺇﻥ ﺇﺷﺮﺍﻙ ﺿﺒﻂ ﺍﻟﺘﻨﻔﺲ ﺑﺼﻼﺓ ﺍﻟﻘﻠﺐ ﱂ ﻳﻈﻬﺮ‪ ،‬ﻛﻤﺎ ﻗﻠﻨﺎ‪ ،‬ﻗﺒﻞ ﺍﻟﻘﺮﻥ ‪ .١٣‬ﻭﻟﻜﻦ ﻻ ﳒﺪ ﻣﻦ‬
‫ﺍﻟﺒﺪﺍﻳﺔ ﺍﺗﻔﺎﻗﺎﹰ ﻋﻠﻰ ﺗﻔﺎﺻﻴﻞ ﻫﺬﻩ ﺍﳌﻤﺎﺭﺳﺔ‪ .‬ﻭﻟﻨﻀﻒ ﺇﱃ ﺫﻟﻚ ﺃﻥ ﺃﻫﻢ ﺍﻟﻨﺼﻮﺹ ﻫﻲ ﻧﻔﺴﻬﺎ ﻏﲑ ﻭﺍﺿﺤﺔ ﻣﻦ‬
‫ﻫﺬﻩ ﺍﻟﻨﺎﺣﻴﺔ‪ .‬ﻓﻨﺠﺪ ﺃﻭﻻﹰ ﳎﺮﺩ ﺇﺑﻄﺎﺀ ﺇﺭﺍﺩﻱ ﻟﻠﺘﻨﻔﺲ‪ .‬ﻭﻟﻜﻦ ﻟﻴﺲ ﻣﻦ ﺍﻟﻮﺍﺿﺢ‪ ،‬ﰲ ﺃﻗﺪﻡ ﺍﻟﻨﺼﻮﺹ ﻋﻠﻰ‬

‫‪ ٣٣‬ﺇﻥ ﻧﻔﺲ ﺍﻟﻘﻮﻝ ﻫﻮ ﻣﻨﺴﻮﺏ ﺃﻳﻀﺎﹰ ﺇﱃ ﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺍﻟﻨﺎﺯﻳﱰﻱ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ‪.‬‬

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‫ﺍﻷﻗﻞ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺍﻹﺑﻄﺎﺀ ﻳﺮﺍﻓﻘﻪ ﺗﺮﺩﻳﺪ ﻋﺒﺎﺭﺓ ﻣﻌﻴﻨﺔ‪ .‬ﻓﻌﻨﺪ ﻧﻴﻜﻴﻔﻮﺭﺱ )ﺍﻟﻘﺮﻥ‪ (١٣‬ﻣﺜﻼﹰ ﻳﺒﺪﻭ ﺃﻥ ﺇﺑﻄﺎﺀ‬
‫ﺍﻟﺘﻨﻔﺲ ﻳﺘﺮﺍﻓﻖ ﻣﻊ ﺍﻻﻧﺘﺒﺎﻩ ﺇﱃ ﺍﻟﺪﺍﺧﻞ‪ ،‬ﻭﻟﻜﻦ ﻗﺪ ﻻ ﻳﻜﻮﻧﺎﻥ ﺇﻻ ﳎﺮﺩ ‪‬ﻴﺌﺔ ﺗﺴﺒﻖ ﺍﻟﺪﻋﻮﺓ ﺍﳌﺴﺘﻤﺮﺓ ﻻﺳﻢ‬
‫ﻳﺴﻮﻉ‪.‬‬
‫ﻭﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺑﺎﻻﻣﺎﺱ )ﺍﻟﻨﺼﻒ ﺍﻷﻭﻝ ﻟﻠﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ( ﻓﺈﻥ ﺇﺑﻄﺎﺀ ﺍﻟﺘﻨﻔﺲ ﻳﺴﺎﻋﺪ‬
‫ﺗﺮﻛﻴﺰ ﺍﻟﺬﻫﻦ‪ .‬ﻭﻳﻨﺼﺢ‪ ،‬ﻟﺘﻘﻮﻳﺔ ﻫﺬﺍ ﺍﳌﻔﻌﻮﻝ‪ ،‬ﺭﺑﻂ ﺍﻟﺘﻨﻔﺲ ﺍﻟﺒﻄﻲﺀ ﲟﻮﻗﻒ ﺩﺍﺋﺮﻱ ﻟﻠﺠﺴﺪ ﻭﺑﺘﻮﺟﻴﻪ ﺍﻻﻧﺘﺒﺎﻩ‬
‫ﺇﱃ ﻣﻜﺎﻥ ﺍﻟﺼﺪﺭ‪ .٣٤‬ﻭﻟﻜﻦ ﻳﻈﻬﺮ ﺃﻥ ﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺍﻟﺴﻴﻨﺎﻭﻱ )ﺍﻟﻘﺮﻥ ‪١٣‬ﻭ‪ (١٤‬ﻳﻌﻠﻢ ﺍﳌﺰﺍﻣﻨﺔ ﺑﲔ ﺍﻟﺘﻨﻔﺲ‬
‫ﻭﺗﻜﺮﺍﺭ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﺧﲑ ﻳﺘﻢ ﰲ ﻭﻗﺖ ﺗﻌﻠﻴﻖ ﺍﻟﻨﻔﺲ )ﺑﲔ ﺯﻓﲑ ﻭﺷﻬﻴﻖ ﺟﺪﻳﺪ(‪ .‬ﻭﰲ ‪‬ﺎﻳﺔ ﺍﻟﻘﺮﻥ ﺍﻟﺮﺍﺑﻊ‬
‫ﻋﺸﺮ ﻳﻘﺘﺮﺡ ﺍﻟﺮﺍﻫﺒﺎﻥ ﻛﺎﻟﻴﻜﺘﻮﺱ ﻭﺃﻏﻨﺎﻃﻴﻮﺱ ﻧﻮﻋﺎﹰ ﻣﻦ ﺍﻟﺘﺰﺍﻣﻦ ﺍﳌﺘﺮﺍﻛﺐ‪ .‬ﻓﻴﻮﺻﻴﺎﻥ ﺍﳌﺼﻠﻲ ﺃﻥ ﺗﺮﺍﻓﻖ‬
‫ﻛﻠﻤﺎﺕ "ﺃﻳﻬﺎ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﺍﷲ" ﺍﻟﺸﻬﻴﻖ‪ .‬ﻭ‪‬ﺬﻩ ﺍﻟﻜﻠﻤﺎﺕ ﺗﻨﺪﻓﻊ ﺍﻟﺮﻭﺡ ﳓﻮ ﻣﻦ ﻧﺪﻋﻮﻩ ﺑﺎﲰﻪ‪،‬‬
‫ﻭﻋﻨﺪ ﻋﺒﺎﺭﺓ "ﺍﺭﲪﲏ" ﺗﺘﻮﺟﻪ ﺍﻟﺮﻭﺡ ﳓﻮ ﻧﻔﺴﻬﺎ ﺑﺘﻮﺍﺿﻊ )ﻭﻳﺒﺪﻭ ﺃﻧﻪ ﻳﺘﻢ ﺫﻟﻚ ﻋﻨﺪ ﺍﻟﺰﻓﲑ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻨﺺ ﻟﻴﺲ‬
‫ﻭﺍﺿﺤﺎﹰ(‪ .‬ﻭﻳﻀﻴﻔﺎﻥ ﺃﻥ ﺍﳌﺘﻘﺪﻣﲔ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﺧﺘﺼﺎﺭ ﺍﳉﻤﻠﺔ ﺇﱃ ﺟﺰﺋﻬﺎ ﺍﻷﻭﻝ ﻓﻘﻂ ﺃﻭ ﺇﱃ ﳎﺮﺩ ﺍﺳﻢ ﻳﺴﻮﻉ‪.‬‬
‫ﻭﰲ ﺍﻟﻘﺮﻥ ‪ ١٨‬ﻳﻌﻠﹼﻢ ﻧﻴﻘﻮﺩﳝﻮﺱ ﺍﻟﻨﻜﺴﺎﻭﻱ ﺍﻥ ﺍﳉﻤﻠﺔ ﳚﺐ ﺃﻥ ﺗﻘﺎﻝ ﰲ ﻭﻗﺖ ﺗﻌﻠﻴﻖ ﺍﻟﻨﻔﺲ‪ .‬ﺃﻣﺎ‬
‫ﺍﳌﺪﺭﺳﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺍﻟﺮﻭﺳﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻓﺈ‪‬ﺎ ﺗﻌﺎﰿ ﺿﺒﻂ ﺍﻟﺘﻨﻔﺲ ﲝﺮﻳﺔ‪ ،‬ﻛﻤﺎ ﰲ ﻫﺬﺍ ﺍﻟﻨﺺ ﻷﻏﻨﺎﻃﻴﻮﺱ‬
‫ﺑﺮﻳﺎﻧﺘﺸﺎﻧﻴﻨﻮﻑ ﰲ ﺍﻟﻘﺮﻥ ‪:١٩‬‬
‫"ﻋﻨﺪﻣﺎ ﺗﺮﺩﺩ "ﺃﻳﻬﺎ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺍﺑﻦ ﺍﷲ‪ ،‬ﺍﺭﲪﲏ ﺃﻧﺎ ﺍﳋﺎﻃﺊ"‪ ،‬ﻋﻠﻴﻚ‬
‫ﺃﻥ ﺗﻨﻈﺮ ﺇﱃ ﻋﻤﻖ ﻗﻠﺒﻚ‪ ،‬ﻭﺃﻥ ﺗﺴﻜﺖ ﻋﻦ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﺃﻧﺖ ﻭﺍﻗﻒ ﺃﻭ ﺟﺎﻟﺲ‪ ،‬ﺃﻭ‬
‫ﻣﺘﻤﺪﺩ ﺇﺫﺍ ﻛﺎﻧﺖ ﺻﺤﺘﻚ ﺿﻌﻴﻔﺔ‪ ،‬ﻭﺗﺘﻨﻔﺲ ﺑﻄﻴﺌﺎﹰ ﺟﺪﺍﹰ…"‬
‫ﻏﲑ ﺃﻥ ﺍﻟﺴﺎﺋﺢ ﺍﻟﺮﻭﺳﻲ )ﰲ ‪‬ﺎﻳﺔ ﺍﻟﻘﺮﻥ ‪ (١٩‬ﻗﺪ ﻣﺎﺭﺱ ﻃﺮﻳﻘﺔ ﺃﻛﺜﺮ ﺗﺮﺍﻛﺒﺎﹰ ﻓﻴﻘﻮﻝ‪" :‬ﻛﻨﺖ‬
‫ﺃﺳﺘﻨﺸﻖ ﺍﳍﻮﺍﺀ ﻭﺃﺣﺘﻔﻆ ﺑﻪ ﰲ ﺻﺪﺭﻱ ﻭﺃﻧﺎ ﺃﻧﻈﺮ ﺑﻌﲔ ﺍﻟﺮﻭﺡ ﺇﱃ ﺩﺍﺧﻞ ﻗﻠﱯ ﻗﺎﺋﻼﹰ‪" :‬ﺃﻳﻬﺎ ﺍﻟﺮﺏ ﻳﺴﻮﻉ‬
‫ﺍﳌﺴﻴﺢ" ﰒ ﺃﺯﻓﺮ ﺍﳍﻮﺍﺀ ﻗﺎﺋﻼﹰ‪" :‬ﺍﺭﲪﲏ ﺃﻧﺎ ﺍﳋﺎﻃﺊ"‪.‬‬
‫ﻫﺬﻩ ﻛﺎﻧﺖ ﺑﻌﺾ ﺍﳌﻌﻠﻮﻣﺎﺕ ﻣﻦ ﺑﲔ ﻣﻌﻠﻮﻣﺎﺕ ﺃﺧﺮﻯ ﻛﺜﲑﺓ‪ .‬ﻟﻘﺪ ﺫﻛﺮﻧﺎﻫﺎ ﻟﻺﺷﺎﺭﺓ ﺃﻭﻻﹰ ﺇﱃ‬
‫ﺍﺳﺘﻤﺮﺍﺭ ﻃﺮﻳﻘﺔ ﺿﺒﻂ ﺍﻟﺘﻨﻔﺲ ﰲ ﳑﺎﺭﺳﺔ ﺻﻼﺓ ﺍﻟﻘﻠﺐ ﻋﻨﺪ ﻗﺪﻳﺴﲔ ﺷﺮﻗﻴﲔ ﺧﻼﻝ ‪ ٧‬ﻗﺮﻭﻥ‪ ،‬ﻭﺛﺎﻧﻴﺎﹰ ﻟﻺﺷﺎﺭﺓ‬
‫ﺇﱃ ﺍﳌﻄﺎﻃﻴﺔ ﺍﻟﱵ ﺗﺘﺴﻢ ‪‬ﺎ ﻫﺬﻩ ﺍﳌﻤﺎﺭﺳﺔ‪.‬‬
‫ﻫﻨﺎ‪ ،‬ﰲ ﺍﻟﺸﺮﻕ‪ ،‬ﳝﺎﺭﺱ ﺑﻌﺾ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﻟﺘﺎﻟﻴﺔ‪ :‬ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻣﻦ ﺍﳉﻤﻠﺔ‬
‫)ﻣﻬﻤﺎ ﺗﻜﻦ ﻫﺬﻩ ﺍﳉﻤﻠﺔ( ﻳﻘﺎﻝ ﻣﻊ ﺍﻟﺸﻬﻴﻖ ﻭﺟﺰﺃﻫﺎ ﺍﻟﺜﺎﱐ ﻣﻊ ﺍﻟﺰﻓﲑ ﰒ ﺗﺄﰐ ﻓﺘﺮﺓ ﺍﺳﺘﺮﺍﺣﺔ ﺩﻭﻥ ﺗﻨﻔﺲ ﺃﻭ‬

‫‪ ٣٤‬ﺭﺍﺟﻊ ﺃﻋﻼﻩ ﺍﻟﺮﺳﻢ ﺹ ‪.‬‬

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‫ﻛﻼﻡ‪ ،‬ﻓﻴﻬﺎ ﺗﻀﻢ ﺍﻟﺮﻭﺡ ﻧﻔﺴﻬﺎ ﺇﱃ ﺻﺪﺭ ﺍﷲ ﰲ ﺍﻟﺪﺍﺧﻞ‪ .‬ﻭﻟﻜﻞ ﻣﺮﺣﻠﺔ ﻣﻦ ﻫﺬﻩ ﺍﳌﺮﺍﺣﻞ ﺍﻟﺜﻼﺙ ﻧﻔﺲ‬
‫ﺍﻟﻄﻮﻝ ﺍﻟﺰﻣﲏ‪ .‬ﻭﻳﺘﻢ ﺗﻌﺎﻗﺐ ﻫﺬﻩ ﺍﳌﺮﺍﺣﻞ ﺑﺼﻮﺭﺓ ﺑﻄﻴﺌﺔ ﻧﻮﻋﺎﹰ ﻣﺎ ﲝﻴﺚ ﻳﻜﻮﻥ ﻣﺜﻼﹰ ﻃﻮﻝ ﻛﻞ ﻣﺮﺣﻠﺔ ﺛﻼﺙ‬
‫ﺛﻮﺍﻥ ﺃﻭ ﺃﺭﺑﻌﺔ‪ .‬ﻭﺑﺎﻟﻄﺒﻊ ﺗﻜﻮﻥ ﻋﻴﻮﻧﻨﺎ ﻣﻐﻤﻀﺔ ﻭ "ﻧﻈﺮﻫﺎ" ﻣﻮﺟﻬﺎﹰ ﺇﱃ ﺩﺍﺧﻞ ﺍﻟﺼﺪﺭ؛ ﻛﻤﺎ ﺃﻥ ﻋﻠﻰ ﺍﳉﻤﻠﺔ‬
‫ﺍﳌﺨﺘﺎﺭﺓ ﺃﻥ ﺗﻌﺒ‪‬ﺮ ﺑﺄﺣﺴﻦ ﻭﺟﻪ ﳑﻜﻦ ﻋﻦ ﻋﻼﻗﺎﺗﻨﺎ ﺍﻟﺸﺨﺼﻴﺔ ﻣﻊ ﺍﷲ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻗﺼﲑﺓ ﺟﺪﺍﹰ ﻣﺜﻞ "ﺍﷲ‪ /‬ﻳﺎ‬
‫ﺇﳍﻲ" ﺃﻭ "ﻳﺎ ﻳﺴﻮﻉ ‪ /‬ﻳﺎ ﻓﺮﺣﻲ" … ﺍﱁ‪.‬‬
‫ﺗﺎﺳﻌﺎﹰ‪ :‬ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﻟﻘﺎﺀ‬
‫ﺇﻥ ﺍﻟﺼﻼﺓ ﻋﺎﻣﺔ ﻟﻴﺴﺖ ﻓﻘﻂ ﻃﻠﺐ ﻣﻌﻮﻧﺔ ﺃﻭ ﺗﺄﻣﻼﹰ ﻭﻣﺮﺍﺟﻌﺔ ﺣﻴﺎﺓ ﺃﻣﺎﻡ ﺍﷲ ﺃﻭ ﺣﱴ ﻣﺬﻳﻌﺎﹰ ﺃﻭ ﺷﻜﺮﺍﹰ‪،‬‬
‫ﺑﻞ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﻋﻤﻖ ﺫﻟﻚ ﻛﻠﻪ ﺍﺗﺼﺎﻻﹰ ﺷﺨﺼﻴﺎﹰ ﺣﻴﺎﹰ ﺑﺎﻹﻟﻪ ﺍﳊﻲ‪ .‬ﻭﻣﺜﻞ ﻫﺬﺍ ﺍﻻﺗﺼﺎﻝ ﺳﻴﺘﻢ ﻋﻦ ﻃﺮﻳﻖ‬
‫ﺍﻟﻨﻈﺮ ﺃﻭ ﺍﻻﻧﻀﻤﺎﻡ ﺇﱃ ﺻﺪﺭ ﺍﷲ ﺃﻛﺜﺮ ﻣﻨﻪ ﻋﻦ ﻃﺮﻳﻖ ﺍﻷﻓﻜﺎﺭ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻻﺗﺼﺎﻝ ﻳﻔﺘﺮﺽ ﻣﻌﺮﻓﺔ ﻛﺎﻓﻴﺔ‬
‫ﲟﻦ ﻫﻮ ﺍﷲ ﻭﳌﺎ ﻫﻲ ﺃﻋﻤﺎﻟﻪ ﺍﳋﻼﺻﻴﺔ ﺑﻴﺴﻮﻉ ﺍﳌﺴﻴﺢ‪ .‬ﻭﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﻫﻲ ﻃﺮﻳﻖ ﻗﺼﲑ ﻭﻣﺒﺎﺷﺮ ﻟﻴﺘﺤﻘﻖ ﻣﺜﻞ‬
‫ﻫﺬﺍ ﺍﻻﺗﺼﺎﻝ ﺃﻭ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻠﻘﺎﺀ‪.‬‬
‫ﻟﻘﺪ ﻛﻠﻤﻨﺎ ﻳﻮﺣﻨﺎ ﺍﻟﺪﺍﻟﻴﺎﰐ ﻋﻦ ﻣﺮﺍﺣﻞ ﻃﺮﻳﻖ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﺮﺍﺣﻞ ﻫﻲ ﰲ ﺍﳊﻘﻴﻘﺔ ﺩﺭﺟﺎﺕ‬
‫ﰲ ﺍﻟﺘﻘﺪﻡ ﳓﻮ ﺍﻟﻠﻘﺎﺀ ﻣﻊ ﺍﻹﻟﻪ ﺍﳊﻲ‪ .‬ﻓﺒﻌﺪ ﺻﻌﻮﺑﺎﺕ ﺑﺪﺀ ﺍﳌﺴﲑ ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻳﺄﰐ ﺍﺧﺘﺒﺎﺭ ﺳﻼﻡ ﻋﻤﻴﻖ‪ ،‬ﰒ‬
‫ﺍﺧﺘﺒﺎﺭ ﺷﻌﺎﻉ ﻛﻮﻛﺐ ﺍﻟﺼﺒﺢ‪ ،‬ﺃﻱ ﺍﳌﺴﻴﺢ ﺍﻟﻘﺎﺋﻢ‪ ،‬ﰲ ﻧﻮﺭ ﻣﺜﻞ ﻧﻮﺭ ﺍﻟﻔﺠﺮ )ﺭﺍﺟﻊ ‪٢‬ﺑﻂ ‪ .(١٩:١‬ﻭﰲ ﺃﻣﺎﻛﻦ‬
‫ﻳﺬﻛﺮ ﻳﻮﺣﻨﺎ ﺍﻟﺪﺍﻟﻴﺎﰐ ﺃﻥ ﺫﻟﻚ ﺍﻟﺴﻼﻡ ﺍﻟﻌﻤﻴﻖ ﻳﺼﺒﺢ ﺭﻭﻳﺪﺍﹰ ﺭﻭﻳﺪﺍﹰ ﺣﺮﺍﺭﺓ ﻣﻨﲑﺓ‪ ،‬ﻗﺒﻞ ﺇﺷﺮﺍﻕ ﻛﻮﻛﺐ ﺍﻟﺼﺒﺢ‬
‫ﰲ ﺍﻟﻘﻠﺐ ﻓﻴﻘﻮﻝ‪" :‬ﻃﻮﰉ ﳌﻦ ﻳﺒﺤﺚ ﻋﻨﻚ ﰲ ﺩﺍﺧﻠﻪ ﻷﻥ ﻗﻠﺒﻪ ﻳﺘﻘﺪ ﺑﻨﺎﺭﻙ" )ﺍﻟﺮﺳﺎﻟﺔ‪(٥٢:٢.‬؛ ﻭ "ﺃﻋﻂ ﻣﺎﺩﺓ‬
‫ﻟﻨﺎﺭ ﻳﺴﻮﻉ )ﺃﻱ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻴﻪ ﰲ ﺩﺍﺧﻠﻚ( ﻭﻋﻠﻰ ﻧﻮﺭ ﻫﺬﻩ ﺍﻟﻨﺎﺭ‪ ،‬ﺳﺘﺮﻯ ﻃﻬﺎﺭﺓ ﻧﻔﺴﻚ ﻭﺳﺘﺮﻯ ﺣﺴﻦ ﻭﺟﻪ‬
‫ﺍﳊﺒﻴﺐ ﻳﺸﺮﻕ ﻓﻴﻬﺎ" )ﺍﻟﺮﺳﺎﻟﺔ ‪ :(٨:١٥‬ﺃﻱ ﺳﺘﺮﻯ ﺃﻋﻤﺎﻕ ﻛﻴﺎﻧﻚ ﻗﺪ ﺃﺻﺒﺤﺖ ﺷﻔﺎﻓﺔ ﻭﻓﻴﻬﺎ ﺳﺘﺸﺎﻫﺪ ﺷﻌﺎﻉ‬
‫ﳎﺪ ﺍﷲ ﻋﻠﻰ ﻭﺟﻪ ﺍﳌﺴﻴﺢ )ﺭﺍﺟﻊ ‪٢‬ﻗﻮﺭﻧﺘﺲ‪ ، ٦:٤.‬ﺃﻋﻼﻩ ﺹ‪.(٢‬‬
‫ﻛﻴﻒ ﺗ‪‬ﺸﺮﺡ ﺍﻷﺷﻜﺎﻝ ﺍﻟﱵ ﺗﺘﺨﺬﻫﺎ ﻫﺬﻩ ﺍﳌﺮﺍﺣﻞ ﺃﻱ ﺍﻟﺴﻼﻡ ﻭﺍﳊﺮﺍﺭﺓ ﻭﺍﻟﻨﻮﺭ؟ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﻣﺜﻞ‬
‫ﺟﺒﻞ ﺟﺰﺋﻪ ﺍﻷﻛﱪ ﻣﻐﻄﻲ ﺑﺎﻟﺒﺤﺮ ﲝﻴﺚ ﻻ ﻧﺮﻯ ﻣﻨﻪ ﺇﻻ ﺟﺰﺀﺍﹰ ﺻﻐﲑﺍﹰ ﺧﺎﺭﺟﻴﺎﹰ‪ .‬ﻭﻫﺬﺍ ﺍﳉﺰﺀ ﺍﻷﺧﲑ ﳝﺜﹼﻞ ﻣﺎ‬
‫ﻳﻌﺮﻓﻪ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﻧﻔﺴﻪ ﻭﻋﻦ ﺍﻟﻌﺎﱂ‪ ،‬ﺃﻱ ﺣﻴﺎﺗﻪ ﺍﻟﺸﻌﻮﺭﻳﺔ‪ .‬ﻏﲑ ﺃﻥ ﺍﳉﺰﺀ ﺍﻷﻫﻢ ﻭﺍﻷﻋﻤﻖ ﰲ ﻛﻴﺎﻥ ﺍﻹﻧﺴﺎﻥ‬
‫ﻳﻔﻠﺖ ﻣﻦ ﺷﻌﻮﺭﻩ‪ .‬ﻓﻔﻲ ﻋﻤﻖ ﺃﻋﻤﺎﻗﻨﺎ ﻳﺴﻜﻦ ﺍﷲ ﻧﻔﺴﻪ‪ .‬ﻭﻟﻜﻨﻨﺎ ﻣﻊ ﺍﻷﺳﻒ ﺍﻋﺘﺪﻧﺎ ﻋﻠﻰ ﺍﻟﻌﻴﺶ ﳓﻮ ﺍﳋﺎﺭﺝ‪،‬‬
‫ﺍﻟﻌﻴﺶ ﻋﻠﻰ ﺳﻄﺢ ﺍﻟﺒﺤﺮ‪ ،‬ﻋﻠﻰ ﺳﻄﺢ ﺫﻭﺍﺗﻨﺎ ﻏﲑ ﺃﻧﻨﺎ ﻋﻦ ﻃﺮﻳﻖ ﺍﳌﻤﺎﺭﺳﺔ ﺍﳌﻨﺘﻈﻤﺔ ﻟﻠﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﻧﺘﻌﻠﻢ ﺃﻥ‬
‫ﻧﺘﻮﺟﻪ ﺃﻳﻀﺎﹰ ﳓﻮ ﺍﻟﺪﺍﺧﻞ‪ ،‬ﻭﻣﺎ ﻛﺎﻥ ﻏﺎﺋﺼﺎﹰ ﰲ ﺍﻟﻼﺷﻌﻮﺭ ﻳﺼﺒﺢ ﺷﻴﺌﺎﹰ ﻓﺸﻴﺌﺎﹰ ﳏﺴﻮﺳﺎﹰ‪ .‬ﻓﻤﺮﺍﺣﻞ ﺍﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ‬
‫ﺍﻟﱵ ﺫﻛﺮﻧﺎﻫﺎ ﺗﻄﺎﺑﻖ ﺩﺭﺟﺎﺕ ﻣﺘﺘﺎﺑﻌﺔ ﻣﻦ ﻧﺰﻭﻝ ﻣﺴﺘﻮﻯ ﺍﻟﻮﻋﻲ ﳓﻮ ﺃﻋﻤﺎﻕ ﻛﻴﺎﻧﻨﺎ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﳓﻮ ﺍﺗﺼﺎﻝ ﺃﻗﻮﻯ‬
‫ﺑﺸﻌﺎﻉ ﳎﺪ ﺍﳌﺴﻴﺢ ﺍﳌﻨﺒﻌﺚ ﺍﳊﻲ ﻓﻴﻨﺎ‪.‬‬
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‫ﺳﻄﺢ ﺍﻟﺒﺤﺮ‬ ‫ﺍﻟﺸﻌﻮﺭ‬

‫‪ -----------------------------‬ﺍﻟﺴﻼﻡ‬
‫‪ -----------------------------‬ﺍﳊﺮﺍﺭﺓ‬
‫‪ -----------------------------‬ﺍﻟﻨﻮﺭ‬
‫ﺍﻟﻌﻤﻖ‬ ‫ﺍﻟﻼﺷﻌﻮﺭ‬
‫ﺍﳌﺴﻴﺢ ﺍﳌﻨﺒﻌﺚ‬ ‫ﻛﻮﻛﺐ ﺍﻟﺼﺒﺢ‬

‫ﺇﻧﻨﺎ ﻧﻌﻴﺶ ﺃﻛﺜﺮ ﳑﺎ ﳚﺐ ﻋﻠﻰ ﺳﻄﺢ ﺃﻧﻔﺴﻨﺎ‪ .‬ﻓﺎﻟﺼﻼﺓ ﺍﻟﻘﻠﺒﻴﺔ ﺳﺘﻀﻤﻦ ﺗﻮﺍﺯﻧﺎﹰ ﺑﲔ ﺍﳋﺎﺭﺝ ﻭﺍﻟﺪﺍﺧﻞ‪.‬‬
‫ﻭﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻓﺈ‪‬ﺎ ﺳﺘﻀﻤﻦ ﺗﻌﺎﻣﻼﹰ ﺑﲔ ﺍﻟﺪﺍﺧﻞ ﻭﺍﳋﺎﺭﺝ ﲝﻴﺚ ﺃﻥ ﺍﳊﻴﺎﺓ ﻧﻔﺴﻬﺎ ﺳﺘﺘﻢ ﲞﱪﺗﻨﺎ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‬
‫ﳊﻀﻮﺭ ﺍﻹﻟﻪ ﺍﳊﻲ ﻓﻴﻨﺎ‪.‬‬

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‫ﺃﻫﻢ ﺍﳌﺮﺍﺟﻊ ﺍﻟﱵ ﲣﺪﻡ ﻫﺬﺍ ﺍﳌﻘﺎﻝ‬

‫‪ (١‬ﻳﻮﺣﻨﺎ ﺍﻟﺴﻠﻤﻲ‪ ،‬ﺍﻟﺴﻠﻢ ﺇﱃ ﺍﷲ‪ ،‬ﺗﻌﺮﻳﺐ ﺭﻫﺒﻨﺔ ﻣﺎﺭﺟﺮﺟﺲ ﺍﳊﺮﻑ‪ ،‬ﺁﺑﺎﺀ ﺍﻟﻜﻨﻴﺴﺔ )‪ (٣‬ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪،‬‬
‫ﻣﻨﺸﻮﺭﺍﺕ ﺍﻟﻨﻮﺭ ‪.١٩٧٩‬‬
‫‪ (٢‬ﺍﺳﺤﻖ ﺍﻟﺴﺮﻳﺎﱐ ﻧﺴﻜﻴﺎﺕ‪،‬ﻧﻘﻠﻪ ﺍﱃ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻷﺏ ﺍﺳﺤﻖ ﻋﻄﺎﷲ ﺑﺎﻟﺘﻌﺎﻭﻥ ﻣﻊ ﻣﻌﻬﺪ ﺍﻟﻘﺪﻳﺲ ﻳﻮﺣﻨﺎ‬
‫ﺍﻟﺪﻣﺸﻘﻲ ﺍﻟﻼﻫﻮﰐ ﰲ ﺍﻟﺒﻠﻤﻨﺪ ﺁﺑﺎﺀ ﺍﻟﻜﻨﻴﺴﺔ)‪ ،(٧‬ﻣﻨﺸﻮﺭﺍﺕ ﺍﻟﻨﻮﺭ‪.١٩٨٣‬‬
‫‪ (٣‬ﺍﳊﺮﺏ ﺍﻟﻼﻣﻨﻈﻮﺭﺓ‪ ،‬ﻧﻘﻠﻪ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻷﺏ ﻣﻨﻴﻒ ﲪﺼﻲ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪.١٩٩١‬‬
‫‪ (٤‬ﺍﻟﺸﻴﺦ ﺍﻟﺮﻭﺣﺎﱐ ﻳﻮﺣﻨﺎ ﺍﻟﺪﻟﻴﺎﰐ‪ ،‬ﳎﻤﻮﻋﺔ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻧﻘﻠﻬﺎ ﻋﻦ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻭﻗﺪﻡ ﳍﺎ ﺍﻷﺏ ﺳﻠﻴﻢ‬
‫ﺩ‪‬ﻛﺎﺵ ﺍﻟﻴﺴﻮﻋﻲ‪ ،‬ﺩﺍﺭ ﺍﳌﺸﺮﻕ ﺑﲑﻭﺕ ‪.٢١٩٩٢‬‬
‫‪ (٥‬ﺍﺧﺘﺒﺎﺭ ﺍﳊﻀﻮﺭ ﺍﻹﳍﻲ‪ ،‬ﻟﻠﺮﺍﻫﺐ ﻟﻮﺭﺍﻧﺲ‪ ،‬ﺗﺮﲨﺔ ﺍﺣﺪﻱ ﺍﻟﺮﺍﻫﺒﺎﺕ‪ ،‬ﻟﻮﺟﻮﺱ ﺳﻨﺘﺮ‪١٩٩٦‬‬
‫‪Vaticano 1989.. 6) Dizianario di Mistica, Città del‬‬
‫‪7) THOMAS ŠPIDLÍK, La spiritualità dell’Oriente cristiano, Ed‬‬
‫‪Orientalia Christiana 1978.‬‬
‫‪8) La Preghiera, Bibbia, Teologia, Esperienza Storiche, vol I-II,‬‬
‫‪Città Nuova 1988.‬‬

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