Alhassanain(p) Network for Heritage and Islamic Thought

Alhassanain (p) Network for Islamic Heritage and Thought

Self-Recognition for Self-Improvement

In this book, Ayatullah Muhammad Taqi Misbah Yazdi goes into the enlightening subject of self-development and acquiring spiritual perfection through the tool of self-knowledge and introspection. As the Holy Quran mentions (59:19), forgetting one's soul is a requisite for forsaking Allah (swt).

Author(s): Ayatullah Muhammad Taqi Misbah Yazdi

Publisher(s): Islamic Propagation Organization

www.alhassanain.org/english

Table of Contents

Presentation 3

Preface 4

The Necessity of Self - Recognition 4

Necessary Explanations 5

Note 7

Perfection 8

The Chain of Perfections 9

Perfectibility Movement and Its Causes and Conditions 11

Scientific and Non - Scientific Movement 11

Instinctive and Non - Instinctive Perception 12

Voluntary and Involuntary Movement 12

Recognition of Perfection before Attaining it 13

Views of Philosophers on Man's Perfection 14

Giving Direction to Innate Desires 16

Perception and Its Degrees 16

Power and Its Manifestations 18

Love and Worship 19

Pleasure and Perfection 21

The Peak of Desires and Extreme Limit of Aspirations 23

The Simplest Way 28

Proof from the Verses and the Narrations 31

Conclusion Derived From Previous Discussions 37

Notes 38

Reply to Several Questions 39

First Question 39

Second Question 40

Third Question 40

Note 41

Qurb (Proximity) with Allah 42

The Means of Achieving Qurb with Allah 44

Note 46

The Truth of Worship 47

The Role of knowledge in Development 50

The Relationship of Science, Belief and Action 52

Management of Will-Power 55

The System of Perception 55

The System of Will - Power 57

The Connection between the System of Perception and the System of Will-Power 58

The Role Played by Desire and Inclination in Perception 60

Will and Choice 63

Conclusion 66

Note 70

Glossary 71

Presentation

In the Name of Allah, the Beneficent, the Merciful

Self-making and attaining to the highest level of perfection have ever been the final objectives of every human being, knowingly or unknowingly.

Never the less, this is not an easy task, as it requires, first of all , that one should recognize oneself, improves one's faculties and abilities, and then advance towards the said objectives.

Guiding people to achieve this great objective has been the obligation undertaken by the divine prophets and Godly reformers.

This book, presented by the Islamic Propagation Organization to you, dear reader, a helping hand along the road, to guide you, extends Self-Recognition for Self-Improvement, according to the heavenly teachings of Islam, presented by one of the most celebrated scholars and theologians.

It is our dearest hope that you may get the best benefit from this valuable book.

Islamic Propagation Organization

International Relations Department

Preface

Man becomes the subject of various branches of science from different aspects: psychology, sociology, history, ethics, medicine, and even physiology and biology are branches of science which deal with man from a specific point of view. The present book aims at discussing man from the viewpoint that he is a being who can undergo perfection. We will deal with the ultimate form of perfection and the way it can be reached.

We will endeavor to recognize the way to reap more and better benefit from internal faculties and external facilities to reach perfection and true prosperity by means of reflecting in our own being, finding elements in our nature which are established to lead to and fulfill the main objectives, and recognizing inclinations existing for sublime human causes as well as relations which tie us with one another and enable us to make ourselves more powerful and prepared for progress and development by using them and striving to solidify and strengthen them. May Allah (SWT) willing, we take a stride towards the development of ourselves and others.

Thus, the subject put to discussion is man from the viewpoint that he is a being who can undergo perfection. The goal behind and use of this, is recognition of true perfection and the way to reach it. The method (of approaching it) is analysis of one's insights to retrace the desires and inclinations for perfection set in our being and elements which pave the way for us to teach it as well as investigation of conditions which can be used for this purpose.

To prove these issues, we will try to suffice with moral perceptions and simple rational reasoning and to discover the unknown by using the most lucid and definite things known and to refer- to complex rational and historical reasoning when the necessity arises.

The Necessity of Self - Recognition

For a being that is, by nature possessed of self-love, it is perfectly natural to engage in self-recognition and try to recognize (the elements of) his perfection and the means to reach it. As a result, understanding the necessity of self-recognition does not require complex rational or arbitrary reasons. For this reason, negligence towards this reality and absorption in matters which are by no means effective in (leading man to) perfection and prosperity is unnatural and leads to deviation.

And the reason behind this matter must be sought and means of establishing soundness and salvation from it must be recognized.

Principally, all human endeavors, be they scientific or practical, are carried out to provide the enjoyments, interests, and benefits to man. As a consequence, recognition of man himself, his beginning, his end, as well as the perfection which he might reach, is prior to any other issue. Without the recognition of man's reality and his true value, all other discussions and efforts will rather be futile and baseless.

The insistence of heavenly religions, religious leaders, and scholars of morals on self-recognition and self-awareness is entirely a guidance to this innate and rational truth. The Holy Qur'an regards forsaking the soul as the requisite for forsaking Allah (SWT) and as the punishment of this sin:

“…. وَلَا تَكُونُوا كَالَّذِينَ نَسُوا اللَّهَ فَأَنْسَاهُمْ أَنْفُسَهُمْ ”

"And be not like those who forsook Allah, so He made them forsake their own souls... (59:19)."

Elsewhere it says:

يَا أَيُّهَا الَّذِينَ آمَنُوا عَلَيْكُمْ أَنْفُسَكُمْ لَا يَضُرُّكُمْ مَنْ ضَلَّ إِذَا اهْتَدَيْتُمْ ”

إِلَى اللَّهِ مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُمْ بِمَا كُنْتُمْ تَعْمَلُونَ “…

"... Take care of your souls: he who errs cannot hurt you when you are the right way... (5:105)."

Although divine verses pay heed to the universe and the souls, the Holy Qu'ran states:

” سَنُرِيهِمْ آيَاتِنَا فِي الْآفَاقِ وَفِي أَنْفُسِهِمْ حَتَّىٰ يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ أَوَلَمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلَىٰ كُلِّ شَيْءٍ شَهِيدٌ “…

"We will soon show them our signs in the universe and in their own souls, until it will become quite clear to them that it is the truth... (41:53)."

It however, accords a special status to the verses pertaining to the soul with such an interpretation:

” وَفِي أَنْفُسِكُمْ أَفَلَا تُبْصِرُونَ “

"And in your own souls (too); will you not then see (51:21)?"

The Holy Qur'an has reproached those who do not endeavor for self-awareness and who do not see divine signs within themselves.

The Holy Prophet (SA) has also maintained an exceptional significance for self-recognition and has introduced it as the means of theism:

"Whoever recognizes himself has recognized his Lord."

In this regard, numerous traditions with various contexts have been related from the Amirul -Mu'minin (AS). Late Amadi has cited about thirty of them in Ghurarul-Hikam. Among them are the following aphorisms:

"Self-recognition is the most beneficial of all recognition."

"I am surprised at one who seeks what he has lost while he has lost himself (i.e., his identity and essence) and does not search for it."

"I wonder how a person who does not recognize himself can recognize his Lord."

"The ultimate point of Knowledge is for man to reach self-recognition."

"The greatest triumph belongs to one who reaches self-recognition."

The Imam is also related as saying:

"The more the man gains knowledge, the more he endeavors for himself and strives in the way of being educated and reformed.”1

Necessary Explanations

As in this discussion certain terms are used which might be used exactly or similarly in other discussions with different meanings, we will provide the following explanations to preclude (any form of) misunderstanding:

(A) Self-recognition, as has already been pointed out, refers to recognizing the human being from the viewpoint that he possesses the gift and faculty for the attainment of human perfection. As a result, a degree of speculative knowledge which any one has with respect to himself does not make us needless of this discussion.

Likewise, here we do not intend to deal with the perfect speculative knowledge which is acquired in the midst of moral evolution and by which man openly observes his truth, because this is an outcome of self-cultivation and not a preliminary for it. This hears no relation to our discussion, just as knowing the body organs and their functions which is used in physiology, is not related to our discussion. Here we are not concerned with knowing the soul and internal forces in man as discussed in psychology, even though some definitive psychological issues might be used as the bases for discussion.

(B) Self-cultivation and, on the whole, awareness of the self, is intended to mold and give direction to vital activities and not to limit and stop them. And, in other words, the purpose behind this discussion is for us to learn how to regulate our scientific and practical endeavors and how to direct them, so that they would be effective in reaching true perfection.

Thus this discussion does not require the negation of objective realities, of the value of knowing them, or of any form of idealistic inclination which has a negative aspect just as pragmatic tendencies, which are based on the genuineness of the practical bearing on material and worldly life and which serve as the manifestations of humanism, cannot be a true indication of this discussion. We will rather see that it is contradictory to it, unless, for some of these philosophies, they make interpretations based on a sublime and vast world, something which the founders and followers of these schools do not have in mind.

(C) Introversion, introspection and self-examination here are intended to mean that by examining one's being, potential powers and inherent drives, one should get to know the true objective, the ultimate (point of) perfection, and the path towards true prosperity and progress. It does not purport that man should wink at his existential ties with others and negate facilities for progress and development provided in the light of social life and cooperation. As a result, the positive associations of these interpretations are aimed at. They should not be confused with terms such as individualism, introversion, self-conceit, egotism and the like which are used in psychology, ethics and elsewhere, and which have negative associations.

D) There are a group of other terms which have various idiomatic technical meanings and which are used in different branches of science with different meanings. It is even possible that some terms might have various meanings within one branch of science; for instance, the terms such as: wisdom, the soul intuition, sense, perception, imagination, faculty, power, instinct,...

In these cases, being tied down to a particular terminology would put both the speaker and listener in a narrow pass. For this purpose, to derive and specify the intended meaning, one must rely on verbal contexts. And those who are familiar with only a particular scientific or philosophical terminology should not restrict themselves to the framework of that very terminology so as not to misunderstand (the matters).

Note

1. Mustadrakul wasail vol 2, p310.

Perfection

Although the meaning of perfection is clear and needs no definition, we are forced to provide an explanation in this regard, so that mistakes would not be made in certain instances.

Without doubt, perfection is an existential trait with which a being is endowed. But when we compare an existential matter with various things, we find that there is perfection as compared to some, while as compared to others, there is no perfection, rather it might occasionally lead to deficiency and decline of its existential value. Likewise some others principally do not have the talent to possess some forms of perfection; for instance, becoming sweet is a sign of perfection for some fruits such as pears and honeydew. On the contrary, being sour or having other flavours might be a sign of perfection for some other fruits.

Another example is that acquirement of science and knowledge is perfection for man while stones and wood are not qualified to possess it. The secret behind the matter is that each being is accorded a specific substantial limit and boundary. Going beyond this boundary would turn that being into another form which is, by essence, inconsistent with it. Substantial changes might be coupled with a change in the molecular structure, increase of decrease of their atoms, elemental or inner changes in the atoms, transmutation of matter into energy or vice versa.

At times, it is possible that while the quantity and quality of the atoms and molecules of two things is the same, their essence is different, as the artificial seed of the plant is devoid of the vegetable property, growth and development while it is exactly similar to the natural seed in terms of elements and the form of composition.

In any case, each intrinsic value, on the basis of natural expedience is compatible with some traits and will be apt to reach the same brand of perfection. But the emergence of a novel intrinsic value does not always require the obliteration of former perfections. Many beings assume various functions alongside one another and preserve their former perfections, as, in plants, atoms and minerals are exactly present and the vegetable function is positioned above all and alongside them. The same holds true for animals and human beings.

In these types of beings, former perfections might, to a degree, facilitate the emergence of a more sublime (form of) perfection. But it is not that their progress would absolutely lead to perfection of the last function and be a new form or at least make no interference with it.

Rather in many cases the attainment of a perfection appropriate to the last form requires the restriction of former perfections, just as having a great deal of foliage interferes with a tree's process of bearing sufficient fruit or being exceedingly fat prevents a hound from reaching its ideal perfection of speed in gamboling and running. As a result, the true perfection of every being consists of a trait or traits which he can possess in tune with his last function. Other matters will be preferential perfection and the preliminary of perfection to the extent that they are useful for the attainment of a being's true (form of) perfection.

The Chain of Perfections

When we compare a tree with gravel or a heap of sand, we realize that the tree actually possesses especial capacities not found in stone and sand. Despite the similarity in their atoms and molecules, effects are derived from the tree that cannot emerge from stone and sand.

We will express this truth in this way that there is potential perfection in the tree which is the plant feature and the origin of all activities and of produce exclusive to plants.

In like manner, plants are potentially possessed of perfections which inanimate objects are incapable of attaining, just as the sapling of a fruit-bearing tree is apt to bear loads of sweet fruit while no such capacity exists in stone and wood.

Evidently, by possessing the said function and faculty, the plant not only does not lose its physical qualities and natural powers but also uses them to promote its functions and to go through the path of its functions and the path of its development. Consequently, one can reach the conclusion that to reach perfection, a plant reaps benefit from natural powers and, of course is in need of them but to the extent that it can use them to reach perfection.

Likewise, an animal possesses vegetable qualities plus sense and voluntary movement which is a requisite of its animal state. In the same manner, it employs vegetable qualities to reach human perfection. It needs these qualities to the extent that they are beneficial for its animal development. In like manner, man possesses natural, vegetable, and animal qualities plus powers which emanate from humanity. Man employs all subordinate powers at the service of his human development. For this purpose, he needs them all to the extent that they are effective in reaching his human perfections. But as excessive foliage is not at all advantageous to the apple tree, one cannot regard the unconditional use of vegetable and animal powers useful for man.

The following conclusions can be drawn from this discussion:

(A) Corporal beings can be classified on the basis of existential perfections. Among beings with which we are familiar, inanimate objects occupy a lower position while animals are in the middle and human beings occupy the sublime position. Obviously, in this classification, the type and value of the perfection, and not its volume and amount, is taken into account.

Therefore, it should not be said that if man is more perfect than other animals, why can't he eat as much as a cow, run as fast as a deer, and devour like a lion?! Just as in the case of the superiority of plants over inanimate objects, it is not said that if a tree is superior to stone and sand, then why is not it as weighty as the Himalaya Mountains and why cannot mines of gold or oil wells be found in it?!

(B) Each corporal being which possesses a more sublime degree of existence has inferior powers to be employed in the way of its development.

(C) Employment of the inferior powers should be to such an extent that is useful for the attainment of more sublime perfections, else it will lead to stagnation and termination of the trend of development. And it will occasionally lead to decline and deterioration.

(D) With respect to the previous discussion, it can be concluded that the true perfection of every being consists of that which its last function demands, although this perfection has various degrees as bearing apples is perfection for the apple tree but it has various degrees. But other perfections which are substantially different from this one and which are naturally in a lower state are not actually regarded as the perfection of this being and are only deemed as a preliminary and a device.

Thus perfection can be divided into genuine and organic or actual and relative. Degrees can also be specified for genuine perfections.

E) To determine the extent of exploitation of inferior powers, it is necessary to take in mind the actual and genuine perfection. In other words, the inferior existential traits can be recognized even as an organic and preliminary perfection for something, in case they serve as rudimentary for an elevated and actual form of perfection. Here, once again, emphasis is laid on the necessity of recognizing man's actual perfection.

Perfectibility Movement and Its Causes and Conditions

Perfection and the perfectibility movement of a being consists of gradual changes coming over it as a result of which its potential power to obtain an existential feature (perfection) is made active. These changes occur by way of powers deposited in the nature of the perfectible being and by the use of external conditions and facilities.

For example, when grain is planted and when water, wind, warmth, light and other required conditions are provided, it is split and then it develops stem and leaves. Then it becomes a cluster and finally about seven hundred seeds are produced from it. The changes which occur in the grain from the very first to the emergence of seven hundred perfect seeds are termed as the perfectibility process. The powers, which exist in the said grain and by which the required material are absorbed and the harmful material are discharged and through which the absorbed material are turned into similar seeds by action and reaction, are called the causes of development. Water, wind, light and other external factors are called "the conditions of development."

Evidently, recognition of the amount of development and, in other words of the extent of the zone of existence and sphere of perfection of a being, as well as the causes and conditions of development, is usually possible by way of experience, even though the possibility of reaching recognition through other means cannot be negated.

Certain questions arise at this point: Do all beings undergo change and transformation or are there beings among those that we know or those that possibly exist without our awareness which are essentially unchangeable and which undergo no change and transformation at all? Is any change in the substance, in the appearance, in the attributes, in the proportions and in the additions an actual and real change? Or is it that change in proportions cannot be classed as an actual change? Would any actual change lead to the development of a perfectible trait or is it possible that the outcome of a movement be the loss of a group of existential traits? These are all relevant questions but as our discussion does not revolve around their answers now, we will abstain from answering them.

Scientific and Non - Scientific Movement

In the case of the vegetable seed, the changes which result in the division of a seed into several seeds are not due to scientific understanding and finding. The same holds true for changes which occur in an egg until it leads to the hatching of the egg. The difference is that the perfectibility process undergone by the chicken to become a developed hen hinges on perceptions without which the chicken cannot reach its befitting perfection.

If supposedly, the chicken could not sense hunger, thirst, warmth and coldness, and if it could not differentiate grain and water from stone and wood and if cold water and fire were the same for it, then it would not undergo any growth and development.

Rather it would, by no means be able to carry on living. Thus we get to the conclusion that perfectibility processes can be divided into two main types: perceptual and natural or scientific and non-scientific.

Instinctive and Non - Instinctive Perception

The perception required for a group of perfectibility movements is at times naturally and inherently present, even though the creature (possessing it) is not fully aware of it, such as the instinctive perceptions of animals. At times, this is acquired gradually and by way of learning. Naturally, the creature is fully aware of it, such as sciences learned by man.

At this point, some questions arise which must be answered elsewhere: Are plants devoid of all forms of perception or is it possible that some type of perception exists in a group of them? Are all animal perceptions instinctive or do some of them reap benefit from acquired perceptions? Supposing that animals possess acquired perception, does it have any inherent difference with man's acquired perceptions or not?

Voluntary and Involuntary Movement

At times, the development movement occurs spontaneously and involuntarily as soon as the required conditions are met for the being possessed of sufficient capacity for a particular form of development. In certain instances, it depends on the implementation of will and authority, as we explicitly realize our optional activities and clearly differentiate them from natural and involuntary acts.

Obviously in the voluntary processes, the rate of progress and development depends on the will and choice of the mobile creature. In other words, inability to reach the desired perfection is not due to the deficiency of innate faculties or to the presence of unfavorable external conditions and possibilities. It rather depends on the will and choice of the being as well.

As choice and selection is not possible without knowledge and awareness, good choice hinges on sound knowledge and recognition. The vaster the range of knowledge and the greater the possibility of acquiring positive learning, the greater the possibility of soundly using them for voluntary developments will be, as voluntary acts will be more freely carried out with a vaster range of action and a variety of external conditions.

This provides a solid reason for the necessity of recognizing the objective as well as recognizing the correct path (of reaching it) because, as already pointed out, choice hinges on knowledge and awareness and man's development - or at least, part of it - is voluntary. Of course, if Allah (SWT) willing we will discuss the emergence of will power and elements conducive to it.

Another question comes up here: apart from man, are there any other beings possessing free choice? And supposing that there are such beings, is there a more perfect being than man among them or not?

But it is clear that a positive or negative response to such questions bears no impact on the discussion underway.

Recognition of Perfection before Attaining it

It is obvious that man's actual perfection, i.e. moral perception and intuitive knowledge, is possible only for those who have reached it. But as the attainment of voluntary perfections depends on knowledge and awareness, it is necessary that these perfections be somehow recognized beforehand, so that they would become favourable and voluntary, and be obtained by choice and will-power. If the means of recognizing them was exclusive to findings, their acquirement would never be possible.

Thus, the recognition needed beforehand is not of the intuitive type. It is rather the same subjective recognition and is termed as ‘acquired knowledge’ which is obtained through reasoning and deduction from rational premises or inference from indisputable historical principles. Basically, this discussion is for researchers who intend to recognize perfection and to find a way to reach it. One who has reached true perfection is no longer in need of such discussions.

Therefore, expecting to recognize the truth of human perfection prior to reaching it in the same way that we recognize our own moral perceptions is totally out of place. We have no choice other than finding a subjective, and not an intuitive knowledge towards it by way of reasoning and realizing its specifications by the aid of reason and tradition.

Of course, we will try to select the preliminaries of reasoning from the simplest and clearest positive and moral teachings, so that both the conclusion would be clearer and more assuring; and the benefit would be more general. But, in the meantime, we will also refer to some traditional reasonings or to more complex rational proofs well.

Can Man's True Perfection Be Recognized by Experience?

One might possibly reflect that in the same manner that the perfection of a tree or an animal can be recognized through experience and experimentation, in the case of man too, the issue can be solved with the help of scientific experimentation.

That is to say, can a large number of people be subjected to experimentation at various times and in different places so as to see what perfection they reach and what their ultimate limit is? And with this very means, one can retrace the criteria of development and the way of reaching ultimate perfection.

But a little deliberation indicates that the issue on man is not so simple because primarily all kinds of vegetations and animals are inferior to man in terms of existential perfections. For this reason, all human beings could recognize and investigate their perfections, but those human beings who have not attained true perfections could not basically understand the origin of these perfections and the ones who possess them. In this respect, they resemble children who want to test a perfection exclusive to mature people. Rather only experts who have, at least realized the primary degrees of man's true perfection can have a share in this investigation.

Secondly, the perfection of every type of vegetation and animal has a specific and limited boundary which can be easily learned and recognized. Over the centuries, no difference in terms of type of perfection and its ultimate limit has been seen among the members of one species. In this way, by examining a number of them, one can become confident that their typical perfection is that which has been recognized so far; for instance, the perfection of an apple tree is to bear a fruit with a specific flavour, colour, fragrance and size. Or the perfection of the honeybee is to live according to a particular system and to produce a sweet and fragrant fluid called honey.

Of course, it is possible that apple and honey possess properties and advantages which man has not realized as yet. But whatever these advantages are, they belong to the apple and the honey which this tree and animal have (respectively) produced all through the centuries. But when we glance at man - this strange and mysterious being - we find that despite his relatively small size and his similarity with other animals in many material ways, he has features which make him completely distinguished and distinct. It is man whose existential secrets are diurnally unveiled and who divulges a new facet of his skills. It is man who has not stopped moving and changing for a minute since creation.

Each day man makes more apparent the various manifestations of his teachings and industries all over the world. Still these salient and astonishing developments are all the material fruit of this wonderful tree; yet the recognition of its moral fruit is not so easily possible. It might be that man's spiritual and moral wonders are greater than his material ones as those who tread the world of spirit express matters which cannot be understood by others and perform acts which cannot be justified and rationalized with material laws and which can in no way be denied. With all this in view, can one say that recognition of man's existential limits is thoroughly practicable in the same way that the perfection of vegetations and animals is realized?

Thirdly, only sense perceptions can be directly put to examination while spiritual perfections and moral virtues cannot be directly experimented and weighed. Even if the signs of many of them can, to some extent be experimented, indeed the recognition of the spiritual source from which these signs originate and the evaluation of its perfection cannot be experimented.

With respect to the afore cited points, it is not strange that philosophers and scientists are in disagreement over the recognition of man's actual perfection.

Views of Philosophers on Man's Perfection

With regard to differences which philosophers and thinkers have in their world views, it is natural that they should express different views about man. But analysis of all these views and of their relationship with various isms renders no significant benefit. For this reason, we will suffice with only mentioning a few basic views.

(1) Man's perfection is obtained by ever more enjoyment of material pleasures. To reach them, one must employ learning and technology to reap benefit from natural resources and riches, so that a more peaceful and enjoyable life would be procured. This view is based on materialism, Epicureanism and individualism.

(2) Man's perfection rests on the collective enjoyment of natural blessings. And to reach it, effort must be made for the welfare of all classes of society. The difference between this view and the former one is that this view is based on socialism.

(3) Man's perfection is in spiritual and moral progress which can be attained through mortification of the flesh and struggle against material pleasures. This view is the exact opposite of the preceding ones.

(4) Man's perfection is in intellectual progress which is obtained by way of learning and philosophy.

(5) Man's perfection is in intellectual and moral development which is attained through learning the sciences and acquiring virtuous habits. The last two views, like the third one, are inconsistent with materialism with this difference that in the third view, man's body is considered an enemy which must be fought and by victory over which (one can) reach human perfection. In the last two views, however, the body is deemed a device which must be employed to reach perfection. The difference between the fourth view and the fifth one is obvious but at times, the fifth view is regarded as the interpretation of the fourth view.

Evidently, each of the aforementioned views, as well as other views not put forward here, are based on particular philosophical principles which must be considered beforehand, pursuit of them requires a series of profound philosophical discussions which are not in tune with the trend of this discussion. As we noted in the introduction, the method of discussion here is to use the clearest moral and positive learning and to abstain from complex reasonings which necessitate a great deal of preliminary arguments. In this way, the discussion will be more advantageous, that is to say, people who are not too familiar with philosophical issues and traditional reasoning, can reap benefit from it.

Moreover, in the twists and turns of reasonings in which naturally, inclinations to a particular philosophical movement and a specific principle are found, we would not face the reaction of the proponents of other philosophical movements and the bias of the opponents. Furthermore, so long as there is the possibility of (going on) a short cut and a direct path, there is no use in treading crooked and inconvenient paths.

For this reason, we will try not to conduct the reasoning for the recognition of man's true perfection on specific philosophical bases which are accepted by only some movements or on specific verbal views which are acceptable for only a particular group. We will rather start the discussion from the simplest and clearest of our own learnings with regard to man. It is evident that the requisite of starting off from such preliminaries is not that in the course of reasoning and deduction no confrontation with some philosophical views would occur and that the conclusion drawn from the discussion would be accepted by all movements and religions. Such an expectation is principally like expecting the agreement of contradictory things which is necessarily impossible.