5. In line with this reality and realism, we are inevitably drawn to piety and restraint (Parhizkari)—to prevent committing mistakes and repeating the errors of others, to avoid hurting ourselves and causing harm to others. To prevent straying into error and deception, to avoid being fooled, and to break free from servitude, we must always remain pious and restrained. We are Parhizkar (pious/restrained); through realism and by understanding the reality of geographical determinism, as well as the existence of prejudice and narrow, short-sighted surroundings, we have refrained from following superstitious, baseless, and illogical behaviors because we are realists.
For our minds to accept and comprehend “Truth and Reality” (Haqiqat and Vaghe’iyat), we must first consciously purge our minds of everything that has been injected into our brains from childhood in the name of inherited belief and religion. This is the necessary prerequisite for the path of “Thought and Research”—this is the very essence of Parhizkari. Some individuals are so profoundly influenced by the determinism of their geography (whether through excess or neglect) that they cannot even tolerate “listening” to the words of free-thinkers, let alone possessing the intellect to comprehend and analyze their views. We have stepped forward to rescue these very individuals and to warn them of the ominous consequences of prejudice. (Establishing family gatherings and intimate, subtle seven-person groups is one of the initiatives, innovations, goals, and programs of Hamsafaran.)
6. The belief in “Birth and Death” is realism. In the belief of the wise, this coming and going signifies that “the world is a temporary place,” and a temporary place is a “Journey.” In the belief of the wise, anywhere on this globe, every human being—regardless of color, language, tribe, race, insight, or belief—is considered a “Hamsafar” (fellow traveler). Through realism, we realize that secrets and truths lie hidden within this journey—truths in which our human rights and Haq are preserved, and for which we must strive.
Now, to attain this truth, we form a grand gathering, and through Haq-Centeredness (Haq-Medari), solidarity, and unity, we achieve our rights and Haq. “The structure of Hamsafaran is the foundation of this Haq-Centeredness and solidarity”—meaning that you and I are fellow travelers on the path to reaching rights and truth, uniting within a comprehensive structure. From here, to one another and to all the people of the world, for the sake of Mehrverzi (loving-kindness), Haq-Jouyi (truth-seeking), Haq-Guyi (truth-speaking), and Haq-Talabi (truth-demanding), we say aloud:
“Salam Hamsafaran!” (Hello, Fellow Travelers!)
FARYAD JAHANGIR – mohammad reza samadian
