Envy, greed and avarice do not suit the human being; it makes those who talk about the heart, mercy and compassion become dishonest.
There is a huge difference between believing, faith and assuming that the only true believer is himself and his likenesses (appropriating the truth). However, the fanatic, who has built his life on prejudices and cursing those who are not like him, has no way of seeing this difference.
Shah Hatayi‘s saying “I have a problem, I can’t change for a thousand cures” is not just a mystical understanding, it is the basic fact of our existence. Being human condemns us to a life affliction, trouble, and worry. We have to constantly work and strive for certain goals.
We buried our Mevlana, we came to our work. There is no better teacher than death, what did you I learn from this death as a doctor, this is the following: We say that the flood goes away, the sand remains, here are “the memories glued to our hearts with love…” “If human dies, the skin dies, souls are not dead”, “lovers don’t die”, I understood!
While psychoanalysts pondered the psychology of the abject, they limited the field to the issue of ‘what we call disgusting’. However, what we really need to think about is why some people deliberately try to be “disgusting” in the eyes of people…
Man is a part of his homeland that he has internalized and made himself; Wherever he goes, he takes his homeland with him. It is true, but still, when he is separated from his homeland, he burns with longing, just as he misses his mother, father, brother, friend, loved one even though he lives in his love.
The familiarity relationship with the environment we live in creates their identity together with our identity and we define ourselves and our identity with them. Space, which has become a part of our lives, gradually turns into our second body. Homeland, in a way, is the environment within us.
Environmental psychology studies show that the space and community lives we live in are not free from emotional investments. Starting from our birth, we invest our emotions in our own body, in the things we love, in people, things. What we call “I” is the sum of them.
It is best to be patient and understanding with young people, while drawing clear boundaries and showing a consistent example in the moral principles advocated. If we constantly humiliate and push young people away, we will do nothing but fog up our future.
Those who know me know how fierce my anger is, especially in the face of injustice and irresponsibility. If we often put our kindness before our anger here, it is not because we are “manly kind” as it is said in Denizli. Our concern is not to set a bad example for our youth, not to hurt them.
“What really makes me wonder is why the world has come to be the way it is, what human material has brought us so much trouble? Only the reasons for the passion for prosperity, the desire for unlimited growth, the temperament; What happens to our people who don’t give up on worldly goods?” (1989)
While the visions on the world picture and the unscrupulousness we see increase the anxiety for the future of humanity, it also shows that new concepts are needed to explain the landscape. For example, we need a concept like “the virtuous super ego”. They have no morals but some have rules
There is only a four-point difference between “death” (ölüm) and “being” (olum). Every “being” is also “dead”. That’s why it is said, “There is no cure for the one who has died”.
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Haset, açgözlülük ve tamahkarlık, insan olan kimseye yakışmaz; kalpten, rahmetten, merhametten söz edenleri ise sahtekar durumuna düşürür.
İnanmak, iman etmek ile tek ve en doğru inananın kendisi ve tıpkı benzerleri olduğunu sanmak (hakikati temellük etmek) arasında dağlar kadar fark var. Ne ki hayatını önyargıları ve kendisi gibi olmayanı lanetlemek üzerine kurmuş fanatiğin bu farkı görmesine imkan yok.
Şah Hatayi’nin “Bir derdim var bin dermana değişmem” deyişi, sadece tasavvufi bir idrak değil, varoluşumuzun temel gerçeği. İnsan olmamız bizi bir hayat gailesine, derde, tasaya mahkûm ediyor. Belli amaçlar uğruna mütemadiyen çalışıp çabalamak zorundayız.
Mevlana’mızı toprağa verdik, geldik işimizin başına. Ölümden iyi öğretmen yok, sen ne öğrendin bu ölümden doktor derseniz, şudur: Sel gider kum kalır diyoruz ya, işte o kumlar sevgiyle kalbimize raptolmuş hatıralar…”Ölürse ten ölür, canlar ölesi değil”, “aşıklar ölmez”, anladım!
Psikanalistler, iğrencin psikolojisi üzerine kafa yorarken alanı “neye iğrenç dediğimiz” konusuyla sınırladılar. Oysa asıl düşünmemiz gereken, bazılarının niye insanların gözünde bilerek isteyerek “iğrenç” olmaya çalıştıkları…
İnsan, içselleştirdiği, kendinin kıldığı vatanının bir parçasıdır; nereye gitse birlikte vatanını da götürür. Doğru ama yine de vatanından ayrı kaldığında özlemiyle yanar, tıpkı sevgisinin içinde yaşadığı halde anasını, babasını, kardeşini, dostunu, sevdiğini özlediği gibi özler.
Yaşadığımız çevre ile aşinalık ilişkisi, onların kimliğini bizim kimliğimizle birlikte oluşturur ve benliğimizi, kimliğimizi onlarla tanımlarız. Hayatımızın bir parçası haline gelmiş olan mekân, giderek adeta ikinci bedenimiz hâline dönüşür. Vatan bir bakıma içimizdeki çevredir.
Çevre psikolojisi çalışmaları göstermektedir ki içinde yaşadığımız mekân ve topluluk yaşantıları da duygusal yatırımlardan arî değildir. Doğumumuzdan başlayarak duygularımızı kendi bedenimize, sevdiğimiz varlıklara, insanlara, eşyaya yatırırız. “Ben” dediğimiz onların toplamıdır.
Gençlere karşı sabırlı ve anlayışlı olmak ama bu arada sınırları net olarak çizmek ve savunulan ahlaki ilkelerde tutarlı bir örneklik göstermek en iyi yoldur. Gençleri sürekli aşağılayıp itip kakarsak geleceğimizi sislendirmekten başka bir şey yapmış olmayız.
Beni tanıyanlar özellikle adaletsizlik ve sorumsuzluk karşısında ne şedid bir öfkem olduğunu bilirler. Burada çoğu zaman nezaketimizi öfkemizin önüne geçiriyorsak sebebi bizim Denizli’de dendiği gibi “uyuz kibar” olmamız değil. Derdimiz gençlerimize kötü örnek olmamak, incitmemek
“Beni asıl düşündüren dünyanın neden bu hale geldiği, hangi insan malzemesinin başımıza bunca belayı getirdiği? Yalnızca refah tutkusunun, sınırsız büyüme arzusunun, maymun iştahlılığın nedenleri; dünya malına yüz vermeyen insanımıza ne olduğu?”(1989)
Dünya tablosu üzerine tasavvurlar ve gördüğümüz vicdansızlıklar, insanlığın geleceği adına kaygıyı artırırken, manzarayı izah için yeni kavramlara ihtiyaç olduğunu da gösteriyor. ”Erdemsiz süper ego” gibi bir kavram lazım mesela. Hiçbir ahlaki değeri yok ama kuralları var bazısının
“Ölüm” ile “olum” arasında dört noktalık bir fark var sadece. Her ” olan” aynı zamanda “ölen”dir. İşte bu yüzden “Olmuşla ölmüşe çare yoktur” denilir.
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