Mevl\u00e2na Celaleddin Rumi\u2019ye g\u00f6re a\u015fk evreni var k\u0131lan ilahi bir g\u00fc\u00e7t\u00fcr. Nihai anlamda a\u015fk, yarat\u0131c\u0131 olarak Allah\u2019t\u0131r, evrenin gayesi ve s\u00fcrd\u00fcr\u00fcc\u00fcs\u00fcd\u00fcr; kendisini sonsuz bi\u00e7imlerde tezah\u00fcr ettiren bir \u201cger\u00e7eklik\u201dtir.<\/p>\r\n
Kierkegaard’\u0131n felsefi takma ad\u0131 Johannes Climacus’a g\u00f6re kendimizi kand\u0131rmaktan ancak hayat\u0131m\u0131z\u0131 se\u00e7me yetene\u011fimiz \u00fczerine in\u015fa etmekle kurtulabiliriz. Hayat ancak onun d\u0131\u015f\u0131nda bir \u015fey taraf\u0131ndan anlama kavu\u015fturulabilir; \u00e7\u00fcnk\u00fc ancak onun d\u0131\u015f\u0131nda bir \u015feye hayat\u0131m\u0131 ba\u011flayabilirim.<\/p>\r\n
Ancak “Mutlak \u0130yi”ye ba\u011flanmakla sonlu iyiliklerin \u00f6nemi azal\u0131r ve varolu\u015fun sorusuna cevap verebiliriz. Bu “Mutlak \u0130yi” Climacus’a g\u00f6re Tanr\u0131’n\u0131n di\u011fer ad\u0131d\u0131r ve varolu\u015fumuzun her an\u0131n\u0131 anlamland\u0131rmak i\u00e7in hayat\u0131m\u0131z\u0131 bir b\u00fct\u00fcn olarak Tanr\u0131’yla irtibatland\u0131rmam\u0131z gerekir.<\/p>\r\n
“Kalb”, geleneksel tasavvurda ya\u015fam\u0131n ve sorumlulu\u011fun merkezi olarak durmaktad\u0131r. Peygamberin bir sahih hadisinde, “\u0130nsano\u011flunun bedeninde bir et par\u00e7as\u0131 vard\u0131r ki, e\u011fer sa\u011fl\u0131kl\u0131 ise b\u00fct\u00fcn beden sa\u011fl\u0131kl\u0131d\u0131r. E\u011fer hastal\u0131kl\u0131 ise, b\u00fct\u00fcn beden hastal\u0131kl\u0131d\u0131r” buyurulur.<\/p>\r\n
Hz. Peygamber daha sonra kalbine i\u015faret etmi\u015ftir ve “Bu et par\u00e7as\u0131, kalbdir” demi\u015ftir. Bu \u00f6rnekler \u0130slam’\u0131n ba\u015flang\u0131c\u0131ndan beri kalbin maddenin \u00f6tesinde bir \u015feye delalet etti\u011fini g\u00f6stermektedir.<\/p>\r\n
Kierkegaard ve Mevl\u00e2na’n\u0131n yollar\u0131 bu kav\u015fakta kesi\u015fir. “Mutlak \u0130yi”den ayr\u0131 d\u00fc\u015f\u00fc\u015f, Mevl\u00e2na’da bamba\u015fka bi\u00e7imlerde ifadesini bulur. Mevl\u00e2na’ya g\u00f6re, ney insan ruhunun metaforudur.<\/p>\r\n
Ayr\u0131l\u0131\u011f\u0131n feryad\u0131; insan ruhunun “Asl”\u0131ndan ayr\u0131l\u0131\u011f\u0131d\u0131r. Ney ayr\u0131l\u0131k ac\u0131s\u0131yla inler ve evi \u00f6zler, Sevgili’ye kavu\u015fmak i\u00e7in g\u00fcn sayar. \u0130nsan ruhu hep \u00f6zleyi\u015f, bir ayr\u0131l\u0131k duygusu i\u00e7indedir.<\/p>\r\n
Hayat\u0131n i\u00e7inde kay\u0131p, ayr\u0131l\u0131k, keder veya pi\u015fmanl\u0131k olabilir; m\u00fchim olan ki\u015finin bunlara nas\u0131l direndi\u011fi, \u0131st\u0131raba nas\u0131l katland\u0131\u011f\u0131 ve her kay\u0131ptan ne kazand\u0131\u011f\u0131d\u0131r.<\/p>\r\n
A\u015fk\u0131n yolculuk, bedensel ve manevi benli\u011fin manevi s\u0131n\u0131rlar\u0131n\u0131 a\u015far; s\u0131n\u0131rlar\u0131n yok oldu\u011fu, ki\u015fisel kimli\u011fin kayboldu\u011fu, ki\u015finin arzu nesnesiyle s\u0131n\u0131rlar\u0131n\u0131 yitirdi\u011fi bir birlik h\u00e2lini simgeler.<\/p>\r\n
Mevl\u00e2na’n\u0131n manevi psikolojisi<\/strong> Dinle ney’den duy neler s\u00f6yler sana, S\u0131zlan\u0131r hep ayr\u0131l\u0131ktan yana:<\/p>\r\n Kesitler sazl\u0131k i\u00e7inden, der, beni; Dinler, a\u011flar: Hem kad\u0131n, hem er beni.<\/p>\r\n G\u00f6\u011fs\u00fc, g\u00f6z g\u00f6z ayr\u0131l\u0131k delsin de bir, Sen o g\u00fcn benden i\u015fit \u00f6zlem nedir.<\/p>\r\n Her kim asl\u0131ndan uzak d\u00fc\u015fs\u00fcn: Arar; “Asl” a d\u00f6nmek\u00e7in bir uygun g\u00fcn arar.<\/p>\r\n Mevl\u00e2na’ya g\u00f6re, manevi yolculu\u011fun amac\u0131 insana varl\u0131k veren “A\u015fk”, “Rahmet” ve “G\u00fczellik” ile yeniden bir ba\u011f kurma arzusudur. Alt ve \u00fcst \u00e2lemler, maddi ve manevi varl\u0131k aras\u0131ndaki bu z\u0131tl\u0131k, kozmolojik ifadesini beden-ruh, \u015fekil-mana, bat\u0131n-zahir, duman-hava, okyanus-k\u00f6p\u00fck gibi kavram \u00e7iftlerinde bulur.<\/p>\r\n Mevl\u00e2na’n\u0131n manevi psikolojisine g\u00f6re, bizler benli\u011fimizden (yan\u0131lsamal\u0131 kendili\u011fimizden) ka\u00e7arak kalbimize d\u00f6nmeliyiz. Bu y\u00fczden \u0131zd\u0131rap ve ac\u0131 \u00e7ekme, benlik ya\u015fant\u0131s\u0131n\u0131n ka\u00e7\u0131n\u0131lmaz sonu\u00e7lar\u0131d\u0131r.<\/p>\r\n Varl\u0131\u011f\u0131n bu d\u00fczeyinde an \u00fcstesinden gelinemez, o y\u00fczden ki\u015fi kalbine d\u00f6nmeli ve \u0131st\u0131rab\u0131 i\u00e7sel olarak kalbin tam da merkezinde yer alan bir ne\u015feye d\u00f6n\u00fc\u015ft\u00fcrebilmelidir.<\/p>\r\n “En fazla fark\u0131nda olan, en fazla ac\u0131 \u00e7ekendir” diye yazan Mevl\u00e2na’ya g\u00f6re, insan i\u00e7in en b\u00fcy\u00fck talihsizlik Allah’tan ayr\u0131l\u0131\u011f\u0131n ac\u0131s\u0131n\u0131 hissetmemektedir. O h\u00e2lde insana d\u00fc\u015fen, bu ac\u0131y\u0131 ve susuzlu\u011fu elde etmek i\u00e7in kendi yetersizli\u011fini ve eksikli\u011fini fark etmektir.<\/p>\r\n Mevl\u00e2na Celaleddin Rumi’ye g\u00f6re, a\u015fk insan\u0131n y\u00fcre\u011finde ikamet eden, \u00e7ocuklar\u0131 birlik yapan, yarat\u0131lm\u0131\u015flar\u0131n hareketlerini motive eden, evreni var k\u0131lan ilahi bir g\u00fc\u00e7t\u00fcr. Nihai anlamda a\u015fk, yarat\u0131c\u0131 olarak Allah’t\u0131r, evrenin gayesi ve s\u00fcrd\u00fcr\u00fcc\u00fcs\u00fcd\u00fcr; kendisini sonsuz bi\u00e7imlerde tezah\u00fcr ettiren bir “ger\u00e7eklik”tir.<\/p>\r\n Allah’\u0131n taht\u0131: “Kalb”<\/strong> Her \u015feyin \u00f6tesinde Mevl\u00e2na, insan\u0131n kalbinde a\u015fk ate\u015fini tutu\u015fturmak ister. “\u00d6l\u00fcmlerin en k\u00f6t\u00fcs\u00fc, a\u015fks\u0131z ya\u015famakt\u0131r” der ve devam eder: “Bu s\u00f6zler, bu fig\u00fcrler, bu mecazlar daha ne kadar s\u00fcrecek? Ben ate\u015f istiyorum, kendini ate\u015fe al\u0131\u015ft\u0131rman\u0131 istiyorum. Ruhunda a\u015fk yang\u0131n\u0131n\u0131 ate\u015fleyerek b\u00fct\u00fcn d\u00fc\u015f\u00fcnce ve kavramlar\u0131 yok et.”<\/p>\r\n Mesnev\u00ee’sinin ba\u015f\u0131nda Mevl\u00e2na, kendisinden \u00f6nce y\u00fczlercesinin s\u00f6ylendi\u011fini ve kendisinden sonra da s\u00f6ylenece\u011fini, ancak i\u015f “a\u015fk” kelimesinin yaz\u0131lmas\u0131na geldi\u011finde, kalemin parampar\u00e7a oldu\u011funu s\u00f6yler.<\/p>\r\n Tasavvufta “kalb”, ayn\u0131 zamanda Allah’\u0131n taht\u0131 olarak tan\u0131mlan\u0131r. Bu y\u00fczden, \u0130bn Arabi’ye g\u00f6re, bir kimse \u015feylerin do\u011frusunu kalbiyle anlamaya \u00e7al\u0131\u015ft\u0131\u011f\u0131 \u00f6l\u00e7\u00fcde Allah’\u0131 ve kozmosu anlayabilir. Buna kar\u015f\u0131l\u0131k, akl\u0131n\u0131 ve zek\u00e2s\u0131n\u0131 takip etti\u011fi \u00f6l\u00e7\u00fcde s\u00fcrekli bir s\u0131n\u0131rlama ve daralma i\u00e7inde olacakt\u0131r.<\/p>\r\n B\u00fcy\u00fck \u00e2lim Gazali, zek\u00e2dan kalbe ge\u00e7mek isteyen talibin en iyi bilinen \u00f6rne\u011fidir. Beklenmedik bir konu\u015fma yetene\u011fi kayb\u0131, kendisini \u00f6\u011frettiklerine art\u0131k ger\u00e7ek anlamda inanmad\u0131\u011f\u0131 hususunda ikna etti. Mevki ve makam\u0131n\u0131 terk ederek kesin bir ger\u00e7ekli\u011fin pe\u015fine d\u00fc\u015ft\u00fc.<\/p>\r\n Ger\u00e7e\u011fi filozoflar, kelam \u00e2limleri ve matematik\u00e7ilerden olu\u015fan farkl\u0131 entelekt\u00fcel gruplar\u0131 aras\u0131nda arad\u0131. Sonunda, bir i\u00e7e do\u011fu\u015f ya\u015fant\u0131s\u0131yla ancak i\u00e7selle\u015ftirilmi\u015f yo\u011fun bir tasavvufi tecr\u00fcbe veya lezzetin kendisini \u015f\u00fcpheden ar\u0131nm\u0131\u015f bilgiye g\u00f6t\u00fcrece\u011fine ikna oldu.<\/p>\r\n “Kalb”: Benlik ve ruh<\/strong> Bir di\u011fer g\u00f6r\u00fc\u015f ise, b\u00fct\u00fcn idrak ve anlamay\u0131 kalbe ba\u011flayarak, beynin “kalb” ile ili\u015fkili oldu\u011funu ima eder. Bu g\u00f6r\u00fc\u015fte beyin sadece idraki ortaya \u00e7\u0131karan ilave ve yard\u0131mc\u0131 bir ara\u00e7t\u0131r. Kalbin tasvirinde Gazali \u015fu betimlemeyi yapar:<\/p>\r\n “Beden \u00fclke gibidir. Zanaatk\u00e2rlar v\u00fccudun el ve ayak gibi de\u011fi\u015fik par\u00e7alar\u0131na benzer. \u015eehvet ise vergi memuru gibidir. Gadap ve \u00f6fke kad\u0131 gibidir. Kalb ise sultand\u0131r, ak\u0131l da vezir. \u015eehvet vergi memuru gibi her \u015feyi anlamaya \u00e7al\u0131\u015f\u0131r. Gadap ve \u00f6fke t\u0131pk\u0131 kad\u0131 gibi \u015fiddetli ve cezaland\u0131r\u0131c\u0131d\u0131r; ve bu y\u00fczden \u00f6ld\u00fcrmek ve yok etmek ister. Sultan sadece \u015fehvet ve gadab\u0131 de\u011fil, ayn\u0131 zamanda akl\u0131 da kontrole ihtiya\u00e7 duyar ve b\u00fct\u00fcn bu g\u00fc\u00e7ler aras\u0131nda bir denge kurmak zorundad\u0131r. Ak\u0131l, \u015fehvet ve gadab\u0131n esiri oldu\u011funda, \u00fclke mahv, sultan da yok olur.”<\/p>\r\n A\u015fk da, “kalb” gibi, akla (intellect) z\u0131t bir kutupta resmedilmi\u015ftir. Tasavvuf klasiklerinde a\u015fk ile akl\u0131n tezad\u0131n\u0131 i\u015fleyen hik\u00e2yeler vard\u0131r. Mesnev\u00ee’de Mevl\u00e2na akl\u0131n baba, nefsin de anne oldu\u011fu bir aile kavgas\u0131 tasvir eder.<\/p>\r\n Anne, \u00e7ocu\u011fu hayattaki b\u00fct\u00fcn zorluklardan sak\u0131nd\u0131rmak i\u00e7in yuvada, dizinin dibinde, kuca\u011f\u0131nda tutarak ona zarar verirken; ak\u0131l, yani baba, anneye hayata haz\u0131rlanmas\u0131 i\u00e7in \u00e7ocu\u011fu okula g\u00f6ndermesini s\u00f6yler.<\/p>\r\n Bu manzara ak\u0131l ile nefs aras\u0131ndaki ili\u015fkiyi tarif etmekte di\u011fer sufilerin de kolayl\u0131kla kullanabilece\u011fi bir tasvir sunar. Rumi’ye g\u00f6re akl\u0131n insan geli\u015fiminde \u00e7ok \u00f6nemli bir rol\u00fc olmas\u0131na ra\u011fmen, a\u015fk\u0131n zifaf odas\u0131na girmeye hakk\u0131 yoktur.<\/p>\r\n Mevl\u00e2na \u015f\u00f6yle yazar: “Ak\u0131l, a\u015fka ‘Bu d\u00fcnya, bu evren senin a\u015famayaca\u011f\u0131n alt s\u0131n\u0131ra sahiptir’ der. A\u015fk ise, ‘Bir yol var ve ben onu \u00e7ok defalar ge\u00e7tim’ diye cevaplar.”<\/p>\r\n .<\/p>\r\n","protected":false},"excerpt":{"rendered":" K\u00e2lbin h\u00e2lleri, a\u015fk ve Rumi Mevl\u00e2na Celaleddin Rumi\u2019ye g\u00f6re a\u015fk evreni var k\u0131lan ilahi bir g\u00fc\u00e7t\u00fcr. Nihai anlamda a\u015fk, yarat\u0131c\u0131 olarak Allah\u2019t\u0131r, evrenin gayesi ve s\u00fcrd\u00fcr\u00fcc\u00fcs\u00fcd\u00fcr; kendisini sonsuz bi\u00e7imlerde tezah\u00fcr ettiren bir \u201cger\u00e7eklik\u201dtir. Kierkegaard’\u0131n felsefi takma ad\u0131 Johannes Climacus’a g\u00f6re kendimizi kand\u0131rmaktan ancak hayat\u0131m\u0131z\u0131 se\u00e7me yetene\u011fimiz \u00fczerine in\u015fa etmekle kurtulabiliriz. Hayat ancak onun d\u0131\u015f\u0131nda bir […]<\/p>\n","protected":false},"author":1,"featured_media":919,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[246,247,248],"class_list":["post-521","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-bioenerji","tag-kose-etiket-1","tag-kose-etiket-2","tag-kose-etiket-3"],"_links":{"self":[{"href":"https:\/\/huzurlugelisim.adaweb.net.tr\/index.php?rest_route=\/wp\/v2\/posts\/521","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/huzurlugelisim.adaweb.net.tr\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/huzurlugelisim.adaweb.net.tr\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/huzurlugelisim.adaweb.net.tr\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/huzurlugelisim.adaweb.net.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=521"}],"version-history":[{"count":4,"href":"https:\/\/huzurlugelisim.adaweb.net.tr\/index.php?rest_route=\/wp\/v2\/posts\/521\/revisions"}],"predecessor-version":[{"id":920,"href":"https:\/\/huzurlugelisim.adaweb.net.tr\/index.php?rest_route=\/wp\/v2\/posts\/521\/revisions\/920"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/huzurlugelisim.adaweb.net.tr\/index.php?rest_route=\/wp\/v2\/media\/919"}],"wp:attachment":[{"href":"https:\/\/huzurlugelisim.adaweb.net.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=521"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/huzurlugelisim.adaweb.net.tr\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=521"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/huzurlugelisim.adaweb.net.tr\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=521"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}
Ney, “Kalb”lerdeki varolu\u015fsal bo\u015flu\u011fu yank\u0131lar ve feryad\u0131yla teselli ve \u00fcmit sunar. Mesnev\u00ee Tanr\u0131’dan ayr\u0131 d\u00fc\u015fmenin yaratt\u0131\u011f\u0131 ayr\u0131l\u0131k anksiyetesinin e\u015fsiz alegorisini i\u00e7eren dizelerle a\u00e7\u0131l\u0131r:<\/p>\r\n
Rumi’ye g\u00f6re a\u015fk, ima etti\u011fi ne\u015fe ve g\u00fczelli\u011fin yan\u0131nda, dinin kalbi ve \u00f6z\u00fc, b\u00fct\u00fcn maneviyat\u0131n merkezidir. Rumi’yi okuyan bir ki\u015fi, an\u0131nda, muhtemel ak\u0131l y\u00fcr\u00fctmelerin \u00f6tesine ge\u00e7en temel bir ger\u00e7eklik olarak a\u015fk tecr\u00fcbesinin i\u00e7ine \u00e7ekilir.<\/p>\r\n
Tasavvufi literat\u00fcrde “kalb” genellikle fiziksel kalp organ\u0131na ili\u015ftirilmi\u015f bir s\u0131r olarak m\u00fctalaa edilir ve ancak bu s\u0131rd\u0131r ki, insan\u0131n i\u00e7inde do\u011frulu\u011fu ayakta tutar. “Kalb”, bedenin ve ruhun ard\u0131ndaki b\u00fct\u00fcn kudret olarak tan\u0131mlan\u0131r. Bu yakla\u015f\u0131mda “kalb”, benlik ve ruha kar\u015f\u0131l\u0131k gelir.<\/p>\r\n