Roohani Dimagh

Zindagi ke bohat se tajarbaat aur waqeat is baat ki akkaasi karte hein ke aadmi ke andar maadi hawaas ke ilawa aisay zaraye idraak bhi mojood hein jin ki salahiyat aur sifaat aam hawaas se buland hey. Jis noiyat se yeh zaraye idraak tajarbay mein atay hein, is ki munasbat se in ke liye mukhtalif naam istemaal kiye jatay hein maslan chhutti hiss, mawraye idraak hawaas (extra sensory perception) wajdan, zameer, androoni aawaz, roohani parwaaz waghera.

Kabhi nah kabhi ensaan par aisa waqt zaroor aata hey jab is ke sochnay samajhney ki salahiyat maflooj ho jati hey. Halaat ki paicheedgi mein woh yeh faisla nahi kar sakta ke usay kya karna chahiye. Sochate sochate be khayaali mein aik khayaal ko konday ki terhan aata hey aur aisi baat zehan mein aa jati hey jis ka bzahir halaat se koi joor nahi milta aur nah mantaqi istadlaal se is ki tojihh ki ja sakti hey. Is khayaal mein itni taaqat hoti hey ke aadmi is se mutasir hue baghair nahi reh sakta. Woh khayaal par amal karta hey aur darpaish mushkil se nijaat mil jati hey.

Aksar suna jata hey ke meri chhutti hiss falan baat bta rahi thi ya mujhe ghair iraadi tor par falan khayaal baar baar aa raha tha aur phir wohi hua jo zehan mein tha.

Misaal:

Aap ko kisi Aziz ka khayaal baar baar anay lagta hey. Waqfay waqfay se is ki tasweer zehan mein aa jati hey jab ke zahiri tor par is ki koi wajah nahi hoti. Aap yeh sochnay par majaboor ho jatay hein ke aisa kyun ho raha hey. Kabhi is khayaal ke sath kaifiyat bhi warid hoti hein. Khayaal atay hi khushee ya pareshani ka taassur bhi muratab hota hey. Kuch der baad ya chand dinon baad pata chalta ke aap ka wohi Aziz shadeed bemaar ho gaya hey ya usay koi haadsa paish aa gaya hey. Yeh bhi hota hey ke kisi aisay dost ka khayaal shiddat se anay lagta hey jis se mulaqaat ko aik arsa guzar gaya hey. Chand ghanton baad darwazay par ghanti bajti hey aur wohi dost samnay khara hota hey. Baarha aisa hota hey ke kuch log baithy guftagu kar rahay hein aur guftagu ka mauzo ghair mehsoos tareeqay se koi ghair haazir shakhs ban jata hey aur kuch der ke baad wohi shakhs kamray mein aa jata hey.

Science daan kisi baat par musalsal ghhor o fikr karta hey aur tajarbaat ke nataij ko prkhta hey. Tahaqeeq ke douran is par koi naya khayaal zahir hota hey aur yahi khayaal kisi ilm ya formulay ki bunyaad ban jata hey. Yeh inkishaaf marhala waar bhi hota hey aur achanak tamam marahil ko hazf kar ke bhi ho jata hey. Marhala waar tareeqay mein yeh inkishaaf kari Dur kari is terhan hota hey ke ghair mamooli mehsoos nahi hota. Lekin jab achanak koi inkishaaf ho toh usay aam Hawa seen ka karnaama qarar nahi diya ja sakta. Namiati chemiya mein benzene aik murakkab hey. Is murakkab ki moliculi saakht ki daryaft aik aisi hi misaal hey.

Chemiya daan wolf musalsal is baat par ghhor kar raha tha ke benzeneki saakht kya honi chahiye kyunkay Sabiqa thyori ki roshni mein tashreeh mumkin nah thi. Kaafi ghhor o fikr ke baad bhi woh kisi nateejay par nahi poanch saka. Aik raat is ne khawab mein dekha ke chay Adad saanp hein aur inhon ne aik dosray ki dam mun mein is terhan pakri hui hey ke aik makhsoos shakal ban gayi hey. Is shakal ko dekh kar volf ke zehan mein benzeneکا khayaal aaya. Beedar honay ke baad volf ne is saakht par kaam shuru kya aur saabit kar diya ke benzene ki saakht wohi hey jo is ne khawab mein dekhi thi.

Isi terhan ilm tib mein mukhtalif adwiyaat ke khawaas wajdan ya androoni rahnumai ka nateeja hein. Atbae aur mahireen ki zehni kawish ke nateejay mein zehan kisi chimiavi murakkab, mufrad ya murakkab dawa ki taraf muntaqil ho jata hey aur phir tajarbaat aur tahaqeeq is wajdani isharay ko maadi shakal o soorat aur yaqeen bakhash dete hein.

Fanoon lateefa aur isi terhan ke dosray takhleeqi kamon mein bhi shaori karkardagi lateef ehsasat ke tabay hoti hey. Aksar mozuaat, mazameen, ashaar o khayalat ke baray mein yeh nahi kaha ja sakta ke in mein aqli koshish ko dakhal haasil hey, is baat ko musannif, musawir, shayar ya mufakkir khud bhi mehsoos karta hey aur inhen”aamad”ka naam deta hey.

Zindagi ke marahil par ghhor karne se yeh baat zahir hoti hey ke hamari zindagi taql aur wajdan ke tabay hey aur aik bamani zindagi guzaarne ke liye jin ajzaa ki zaroorat hoti hey woh hamein kahin se faraham hotay hein, hamaray zehan mein az khud khayalat aik tarteeb o taayun se warid hotay hein aur isi tarteeb ki badolat zindagi bamani guzarti hey. Bachpan se tadm merg jo tajarbaat hamaray shaoor ko haasil hotay hein in ke mazboot aur marboot istemaal ka feham bhi koi aur agency ataa karti hey.

Afraad ki tabaye aur dilchaspion mein bhi androoni therikaat ka mushahida kya ja sakta hey. Shaoor ko apni markaziat aur dilchaspi ka ishara vraye lashoor se milta hey. Maslan aik baap ke do bachon mein mukhtalif dlchspyan aur mukhtalif salahiyaten zahoor mein aati hein. Samaji hesiyat se woh aik gharane mein peda hotay hein. Walidain ki yaksaa tavajja inhen haasil rehti hey. Aik ghar aur aik jaisay halaat mein zindagi guzartay hein. Aik hi school mein taleem haasil karte hein lekin Umar ke sath sath in ki shaori dlchspyan allag allag ho jati hein. Aik bacha musawari mein dilchaspi laita hey, toh doosra wakeel ban'nay mein khushee mehsoos karta hey. Aik bacha jamaat mein imtiazi position haasil karta hey lekin doosra ost darjay ka taalib ilm saabit hota hey. Agar in tamam baton ki zahiri wajohaat talaash ki jayen toh koi hatmi baat nahi kahi ja sakti. Isi terhan bachon se yeh sawal kya jaye ke woh falan baat ya falan payshay mein kyun dilchaspi letay hein toh woh bhi koi wajah nahi bta saktey. Haqeeqat yeh hey ke lashoor ka intebayiya naqsh shaoor ke liye dilchaspi ka taayun karta hey aur aadmi ki salahiyat, dilchaspi aur kar kardagi allag allag ho jati hey.

Isi baat ki wazeh tareen misaal janwaron ki duniya hey. Janwaron aur keeray makoron mein infiradi o ijtimai satah par aik marboot shaoor paaya jata hey aur hum yeh baat jantay hein ke is shaoor ki karfrmayi mein kisi makhfi aur Ilmi taleem o tehseel ko dakhal nahi hota. Maslan batakh ka bacha anday se nikaltay hi pani mein poanch jata hey. Shaheen ke bachay mein parwaaz ka ilm usay baar baar udney par majaboor karta hey. Isi terhan shehad ki makhi mein phoolon ki kashish aur shehad bananay ka ilm kisi mualim ke baghair kaam karne lagta hey. Chhootey se parinday “beya” mein ghonslay bananay ka fun zahiri tarbiyat ka nateeja nahi hota.

Arz yeh karna hey ke shaori mikanzm ke pas parda aik aur agency mojood hey. Shaoor isi agency ke zair asr kaam karta hey. Insani zindagi har daur mein is agency se wabsta rehti hey lekin mamool ki zindagi guzaarne ki wajah se ensaan is par ghhor nahi karta. Taham bohat si soorten aisi waqay hoti hein jinhein mamool qarar nahi diya ja sakta. Chunanchey aqal insani aqli tajarbay o mushahiday ki bunyaad par zehni harkaat ko mukhtalif dairon mein taqseem karne par majaboor ho jati hey. Ilm nafsiat tehat al shaoor aur lashoor ka tazkara karta hey toh ma baad alnafsiyat aur ilm nafs ke mahireen chhutti hiss, androoni aawaz, mawraye idraak hawaas (extra sensory perception) ka taaruf karate hein. Ahal mazhab zameer, wajdan aur rooh ka aqeedah paish karte hein. Gharz ilm ke har shoba mein insani dimagh ke sath sath aik aur tashakkus ka zikar mojood hey. Hadd yeh hey ke la mazhab afraad bhi aqal o shaoor se Mawrah aik unit nature ko tasleem karne par majaboor hein.

Asaan alfaaz mein is baat ko is terhan kaha ja sakta hey. Aadmi ke andar do dimagh kaam karte hein. Aik zahiri dimagh aur doosra baatini dimagh. Zahiri dimagh roohani dimagh se jitna marboot rehta hey isi qader hum par sukoon zindagi guzartay hein. Hamaray andar idraak ka zavia wasee ho jata hey aur roohani dimagh ki ittllaat ko qubool karne ki istedad barh jati hey.

Roohani aloom is kulia par qaim hein ke aadmi roohani dimagh ko ziyada se ziyada istemaal karna seekh le. Maadi waselay ke baghair khayalat ko wusool karna aur dosaron taq pahunchana (telepathy), zahiri wasail ke baghair kisi baat ko maloom kar lena (kashaf), roohani taaqat se khayalat aur ashya mein tabdeeli karna (tasarruf), roohani farmolon ka ilm, doosri dnyaon ki sair, jaanat, firshton ka mushahida, samawat, jannat dozakh, arsh aur Allah taala ki sifaat ka deedar, yeh sab is waqt mumkin hey jab aadmi ka roohani dimagh mutharrak aur fa’aal ho.