Enkarne varl\u0131klar olarak, \u0130lahi \u0130rade Yasalar\u0131 \u00e7er\u00e7evesinde ve belli bir ya\u015fam plan\u0131na uygun olarak, daha do\u011frusu, ge\u00e7mi\u015f ya\u015famlar\u0131m\u0131z\u0131n bile\u015fkesinin belirledi\u011fi belli bir ya\u015fam plan\u0131n\u0131 uygulamak \u00fczere d\u00fcnya dedi\u011fimiz bu tek\u00e2m\u00fcl ortam\u0131nda bulunuyoruz. Bu durumda, asl\u0131 esas\u0131 ruh olan bedenli varl\u0131klar\u0131z. Ba\u015fka t\u00fcrl\u00fc ifadesiyle, as\u0131l kendimiz olan Y\u00fcksek Benimizin bir tezah\u00fcr uzant\u0131s\u0131y\u0131z.<\/p>\n
Bu yap\u0131lanma i\u00e7inde ruh-beden daha \u00f6zel anlamda y\u00fcksek ben-bedensel ben ili\u015fkisi kesilmedi\u011fi s\u00fcrece can halinde (canl\u0131 olarak) bulunuyoruz. Dolay\u0131s\u0131yla, bedensel ben yani g\u00f6r\u00fcnen\/fizik yan\u0131m\u0131z, as\u0131l kendimiz olan y\u00fcksek benimize ba\u011fl\u0131 ve ba\u011f\u0131ml\u0131y\u0131z f\u0131trat olarak. \u00c7\u00fcnk\u00fc beden olarak y\u00fcksek benimizden, as\u0131l kendimizden dolay\u0131 var\u0131z, belli bir \u00f6m\u00fcr boyu.<\/p>\n
Bu durumda, bedenin birinci derecede hamisi (g\u00f6r\u00fcp, g\u00f6zeticisi, rehberi) y\u00fcksek ben dedi\u011fimiz meta-biyolojik yan\u0131m\u0131zd\u0131r. Fizik beden olarak y\u00fcksek benimiz olan as\u0131l kendimiz ad\u0131na ve onun alan\u0131n\u0131n i\u00e7inde bu fizik ortamda bulunuyoruz. Daha genel anlamda; ruh, bedenin i\u00e7inde de\u011fil, beden ruhun i\u00e7inde.<\/p>\n
Y\u00fcksek Ben olarak, bedenimizin DNA\u2019lar\u0131na ve atomlar\u0131na kadar n\u00fcfuz etmi\u015f durumday\u0131z, onu y\u00f6netip, y\u00f6nlendirerek, belli bir ya\u015fam boyu, belli bir ya\u015fam plan\u0131n\u0131 uygulamak i\u00e7in\u2026 Sadece be\u015f duyu ile donat\u0131lm\u0131\u015f olan be\u015feri beden her \u015feyi bildi\u011fini zanneder ama \u00e7o\u011fu zaman ona bir\u00e7ok \u015feyi y\u00fcksek beni; ilham eder, sezdirir, uykuda, uyan\u0131kken herhangi bir dalg\u0131nl\u0131k i\u00e7inde ya da bir hal i\u00e7inde\u2026<\/p>\n
Bu haliyle ve esasen yap\u0131sal olarak da bedensel benin en yak\u0131n ve ger\u00e7ek dostu onun y\u00fcksek benidir. Sadece Mevlana Celaleddin\u2019in de\u011fil, Yunus Emre\u2019nin de \u201cDost, dost\u2026\u201d diye dizeler dizdi\u011fi, as\u0131l kendileri olan y\u00fcksek benleridir. Bu y\u00fcce varl\u0131klar\u0131n, as\u0131l kendileri olan y\u00fcksek benleriyle ba\u011flant\u0131lar\u0131 en \u00fcst d\u00fczeyde oldu\u011fu i\u00e7in, onun hasreti ile \u201cDost, dost\u201d diye yan\u0131p tutu\u015ftuklar\u0131n\u0131 her vesileyle dizelerine aktarmaktan kendilerini alamam\u0131\u015flard\u0131r.<\/p>\n
Biz de bu yaz\u0131 dizimizin bu ilk b\u00f6l\u00fcm\u00fcnde M. Celaleddin\u2019in dizelerinde ben ve y\u00fcksek ben kavramlar\u0131n\u0131 irdelemeye \u00e7al\u0131\u015faca\u011f\u0131z. Yukar\u0131da de\u011finip ge\u00e7ti\u011fimiz bedensel ben-y\u00fcksek ben ba\u011flant\u0131s\u0131 ne kadar g\u00fc\u00e7l\u00fc ise (ba\u015fka t\u00fcrl\u00fc ifadesiyle \u201cvicdan kanal\u0131\u201d ne kadar a\u00e7\u0131k ise), sezgi, ilham \u015feklinde y\u00fcksek benden bilgi ak\u0131\u015f\u0131 o kadar bol ve s\u00fcrekli olur. \u00c7\u00fcnk\u00fc varl\u0131k sanki bedenli haldeyken ruh olarak ya\u015famaktad\u0131r.<\/p>\n
Bu bilgi ak\u0131\u015f\u0131 ezoterik ve inisiyatik gelenekte \u201cs\u0131r\u201d olarak adland\u0131r\u0131la gelmi\u015ftir. Bu t\u00fcr \u201cs\u0131r\u201d nitelikli \u201cderinli\u011fi olan bilgiler\u201d avama oldu\u011fu gibi aktar\u0131lmaz. Yani her bilgi, herkesle, oldu\u011fu gibi payla\u015f\u0131lmaz. \u201cDerinli\u011fi\u201d olan \u201cs\u0131r\u201d nitelikli bilgilerin bir y\u00fczeysel anlam\u0131 vard\u0131r, bir de i\u00e7sel anlam\u0131. Bu i\u00e7sel anlam da kat kat derinle\u015fir gider.<\/p>\n
\u00d6rne\u011fin, \u201c\u00e2lemler i\u00e7in bir \u00f6\u011f\u00fct\u201d (Z\u00fcmer 23, Bakara ) olan Kur\u2019an 7 kat derinlikte anla\u015f\u0131l\u0131r. \u201cS\u0131r\u201d nitelikli bilgiyi ehil olmayan ki\u015fiye en derin anlam\u0131yla vermek, hi\u00e7bir i\u015fe yaramayaca\u011f\u0131 gibi, tohumlar\u0131 \u201c\u00e7al\u0131l\u0131klara atmak\u201d ya da \u201cincileri domuzlar\u0131n \u00f6n\u00fcne atmak\u201d kadar yersiz ve abes olur. \u0130nisiyatik adap ve realiteye sayg\u0131n\u0131n gere\u011fi olan bu durumu y\u00fcce Mevlana Celaleddin \u015f\u00f6yle dile getirmi\u015f:<\/p>\n
\u201cDostun s\u0131rr\u0131n\u0131 kapal\u0131 tutmak gerekir. Gerisini hik\u00e2yeden anlatmak uygun olur.\u201d<\/p>\n
Celaleddin\u2019in \u201cy\u00fcksek ben\u201d (\u201cdost\u201d) kavram\u0131n\u0131 dile getirdi\u011fi ba\u015fka dizelerine ge\u00e7meden, yukar\u0131daki dizesinde g\u00f6rd\u00fc\u011f\u00fcm\u00fcz \u201cdostun s\u0131rr\u0131\u201d ifadesini, \u201cak\u0131lla anla\u015f\u0131labilir \u00e2lemin bilgileri\u201d olarak da anlayabiliriz, zaten de \u00f6yledir. D\u00fcnyasal ya da y\u00fczeysel(pek derinli\u011fi olmayan) bilgilere \u201cduyularla anla\u015f\u0131l\u0131r\/alg\u0131lan\u0131r\u201d, hatta fizik ortamda k\u0131saca \u201cduyulur \u00e2lem\u201d denir, fizik \u00f6tesine de \u201cakledilir \u00e2lem\u201d\u2026<\/p>\n
Esasen \u201cduyulur \u00e2lem\u201d \u201cakledilir \u00e2lem\u201d den dolay\u0131 vard\u0131r. Bunlara \u201cg\u00f6r\u00fcnen\u201d ve \u201cg\u00f6r\u00fcnmeyen\u201d \u00e2lemler demekte olas\u0131 ve esasen \u201cg\u00f6r\u00fcnmeyen\u201d, g\u00f6r\u00fcn\u00fcr\u00fcn i\u00e7inden ge\u00e7erek tezah\u00fcr eder. Felsefede Yeni Eflatunculuk\u2019taki \u201cideler \u00e2lemi\u201d de \u201cakledilir\u201d yani \u201cg\u00f6r\u00fcnmeyen\u201d \u00e2leme kar\u015f\u0131l\u0131kt\u0131r.<\/p>\n
Akledilir \u00e2lemin bilgileri \u00e7o\u011funluk i\u00e7in \u201cs\u0131r\u201d niteliklidir, yani \u201cgayb\u201d durumundad\u0131r ama M. Celaleddin gibi ak\u0131l-g\u00f6n\u00fcl sahibi bilge insanlar i\u00e7in bu bilgiler s\u0131r olmaktan \u00e7\u0131km\u0131\u015ft\u0131r. Onlar bu bilgileri al\u0131rlar ve sembolik ifadelerle M. Celaleddin\u2019in dedi\u011fi gibi, \u201chik\u00e2yele\u015ftirerek\u201d halka aktar\u0131rlar. Bu tutum, biliyor olman\u0131n gere\u011fidir. Kime, neyi, nas\u0131l verece\u011fini bilmek de ayr\u0131 bir inisiyatik adap ve incelik gerektirir.<\/p>\n
Bu inceli\u011fe ve adaba dikkat etmemek, \u201cka\u015f yaparken g\u00f6z \u00e7\u0131karmak\u201d gibi istenmeyen bir duruma neden olabilir. Esasen \u201cs\u0131r\u201d nitelikli bilgiyi, ak\u0131l-g\u00f6n\u00fcl sahibi olmayan birey anlamaz; ne kadar gayret etsek de anlamaz\u2026 Ona, onun realite d\u00fczeyinden hitap etmek gerek; bu yap\u0131lam\u0131yorsa s\u00f6z\u00fc uzatman\u0131n anlam\u0131 yoktur. Y\u00fcce M. Celaleddin bunu da \u015fu \u015fekilde \u015fiirle\u015ftirmi\u015f:<\/p>\n
\u201cBen s\u00f6z\u00fc uzatsam do\u011fru de\u011fildir.\u00a0 \u00c7\u00fcnk\u00fc dost ile dost olmayan ne anlar.\u201d<\/p>\n
G\u00f6r\u00fcld\u00fc\u011f\u00fc gibi \u201cdost ile dost olmak\u201d t\u0131r esas olan; yani y\u00fcksek ben ile \u201cmeta-biyolojik yan\u0131m\u0131z ile\u201d\u00a0 ba\u011flant\u0131y\u0131\/ileti\u015fimi g\u00fc\u00e7l\u00fc ve s\u00fcrekli olmak. Bedensel ben (\u201cg\u00f6r\u00fcn\u00fcr\u201d yan\u0131m\u0131z), \u201cdost\u201d tan ne kadar habersiz ve dolay\u0131s\u0131yla ona yabanc\u0131 ise asl\u0131ndan\/\u00f6z\u00fcnden, \u00f6z kendisinden o kadar \u201ckopuk\u201d ya\u015f\u0131yor, yani sadece beden olarak ya\u015f\u0131yor demektir. Bu durum elbette ki, asl\u0131 esas\u0131 ruh varl\u0131\u011f\u0131 olan bir benlik i\u00e7in b\u00fcy\u00fck talihsizliktir.<\/p>\n
Bu durumda olanlar genellikle nefislerinin g\u00fcd\u00fcm\u00fcnde ve zulm\u00fc alt\u0131nda be\u015feri zaaflar i\u00e7inde ya\u015fayan, ger\u00e7ek \u00f6zg\u00fcrl\u00fckten ve mutluluktan yoksun kendini bilmezlerdir. Bu anlamda \u201ckendinden habersizlik\u201d de bir\u00e7ok sapm\u0131\u015fl\u0131k t\u00fcr\u00fcn\u00fcn anas\u0131d\u0131r. G\u00fcn\u00fcm\u00fczde bunun \u00f6rneklerini her d\u00fczeyde \u00e7okluk ve \u00e7e\u015fitlilik halinde \u00fcz\u00fclerek g\u00f6r\u00fcyoruz. Mesnevi\u2019deki ana kavramlar\u0131 irdelemeye \u00e7al\u0131\u015f\u0131rken elbette ki \u201ckendini bilmek\u201d ve Kur\u2019an\u2019\u0131n da temel kavramlar\u0131ndan olan \u201csapm\u0131\u015fl\u0131k\u201d konular\u0131na da girece\u011fiz.<\/p>\n
D\u00fcnya Uyan\u0131kl\u0131\u011f\u0131:<\/strong><\/p>\n Celaleddin\u2019in \u201cdost\u201d dedi\u011fi y\u00fcksek ben olan as\u0131l kendimizle \u201ckopukluk\u201d, bir bak\u0131ma as\u0131l yan\u0131m\u0131za\/ \u00f6z kendimize y\u00f6nelik \u201ck\u00f6rl\u00fck\u201d t\u00fcr. Bu anlamda k\u00f6rl\u00fck i\u00e7inde olanlar tam anlam\u0131yla \u201cd\u00fcnya insan\u0131\u201d yani tam anlam\u0131yla be\u015fer olduklar\u0131 i\u00e7in \u201cd\u00fcnya uyan\u0131kl\u0131\u011f\u0131\u201d i\u00e7indedirler, \u00e7\u00fcnk\u00fc \u201cd\u00fcnyasalla\u015fm\u0131\u015f\u201d(d\u00fcnya mal\u0131 olmu\u015f) durumdad\u0131rlar. Oysaki \u201cdost ile dost\u201d olarak ya\u015fayanlar, bunlar\u0131n tam tersine \u201cd\u00fcnya uyan\u0131kl\u0131\u011f\u0131\u201d na ra\u011fbet etmez.<\/p>\n \u201cDost ile dost\u201d durumda olanlar \u201cakl\u0131n\u0131 i\u015fleten, bilgiden nasipli\u201d(A\u2019raf 32) kimselerdir. Bunlar i\u00e7in d\u00fcnyasal\/maddesel olan her \u015fey (kendi bedenleri de d\u00e2hil), kullan\u0131l\u0131p\/de\u011ferlendirilip terk edilecek birer i\u00e7sel geli\u015fim arac\u0131ndan ba\u015fka bir \u015fey de\u011fildir.<\/p>\n Onlar bu ara\u00e7lar\u0131 birer \u201cnimet\u201d olarak bilirler ve onlarla \u00f6zde\u015fle\u015fmeden onlar\u0131 de\u011ferlendirirler ve ba\u015fkalar\u0131n\u0131n da kullan\u0131m\u0131na sunarlar. \u201cRehberlerinden (yani y\u00fcksek benlerinden\/dostlar\u0131ndan) bir hidayet \u00fczere olan\u201d (M\u00fccadile 11) bu bilge kimselerin uyan\u0131kl\u0131\u011f\u0131 d\u00fcnyadan \u00e7ok, d\u00fcnya \u00f6tesi, metafizik ve metapsi\u015fik \u00e2lemedir. Bu durumun \u015fiirle\u015fmi\u015f ifadesini yine Mesnevi\u2019de g\u00f6r\u00fcyoruz:<\/p>\n \u201cAk\u0131ll\u0131 kimseler d\u00fcnya uyan\u0131kl\u0131\u011f\u0131na ra\u011fbet etmez. As\u0131l uyan\u0131kl\u0131k \u00f6teki \u00e2lemdendir;<\/p>\n O galip gelirse, bu cihan al\u00e7al\u0131r.\u00a0 Ak\u0131ll\u0131l\u0131k g\u00fcne\u015ftir, h\u0131rs ise buz.\u00a0 Ak\u0131ll\u0131l\u0131k sudur, gaflet ise kir.\u201d<\/p>\n Burada \u201cak\u0131ll\u0131l\u0131k\u201d (Kur\u2019an\u2019daki \u201cak\u0131ls\u0131zl\u0131k\u201d \u0131n tersi olarak), sahip oldu\u011fumuz akl\u0131 i\u015fletiyor, yani \u201ci\u015flevsel bir akla (\u201ctahakkuk\u201d- Yusuf 2, Zuhruf 3) sahibiz\u201d anlam\u0131nda bir s\u00f6zc\u00fckt\u00fcr. Elbette ki herkesin akl\u0131 vard\u0131r ama birey, akl\u0131n\u0131 i\u00e7sel geli\u015fim y\u00f6n\u00fcnde kullanam\u0131yorsa, yani akl\u0131; nefsinin egemenli\u011fi alt\u0131nda ise, bu durum, Kutsal Kelam\u2019a g\u00f6re ak\u0131ls\u0131zl\u0131k hatta \u201cbeyinsizlik\u201d olmaktad\u0131r. Bu anlamda \u201cak\u0131ls\u0131zl\u0131k\u201d, bedensel yan\u0131m\u0131z\u0131n k\u0131s\u0131mlar\u0131ndan olan hareket merkezinin ak\u0131l\u0131 ile hareket ediyor olmakt\u0131r.<\/p>\n Oysaki makbul olan, y\u00fcksek ak\u0131l merkezinin devrede olmas\u0131d\u0131r. M. Celaleddin\u2019in ifadesiyle \u201cas\u0131l uyan\u0131kl\u0131k\u201d, olabildi\u011fince y\u00fcksek ak\u0131l merkeziyle ya\u015f\u0131yor olmakt\u0131r.\u00a0 Yine Mesnevi\u2019deki ifadesiyle \u201cDostun s\u0131rr\u0131\u201d na a\u00e7\u0131k olman\u0131n d\u0131\u015fa vurumu \u201cdostun akl\u0131\u201d ile hareket ediyor\/ya\u015f\u0131yor olmakt\u0131r. Ak\u0131ll\u0131l\u0131\u011f\u0131n b\u00f6ylesini M. Celaleddin \u201cg\u00fcne\u015f\u201d e benzetiyor. Bu anlamda ger\u00e7ek akla sahip olan kimse, elbette ki bulundu\u011fu zaman-mek\u00e2n ko\u015fullar\u0131nda \u00e7evresi i\u00e7in g\u00fcne\u015f gibi ayd\u0131nl\u0131k kayna\u011f\u0131d\u0131r.<\/p>\n Birey bu anlamda \u201cak\u0131ls\u0131z\u201d durumda ise \u201cgaflet\u201d(ve dalalet) i\u00e7inde olmas\u0131 hemen hemen ka\u00e7\u0131n\u0131lmazd\u0131r. Bu \u201cak\u0131ls\u0131z\u0131n\u201d herhangi bir konuda h\u0131rsa kap\u0131l\u0131vermesi de s\u00fcrpriz olmaz \u00e7\u00fcnk\u00fc hareket ve duygu bedenlerinin etkisi alt\u0131ndad\u0131r. H\u0131rs ve benzeri gibi olumsuz duygular, bu anlamda \u201cak\u0131ls\u0131z\u201d bireyin sanki ki\u015filik \u00f6zelliklerindendir.<\/p>\n \u00c7\u00fcnk\u00fc o, duygusall\u0131klar\u0131ndan kaynaklanan, duygusal karma\u015fa i\u00e7indedir. Bu kimse, tipik d\u00fcnya be\u015feridir ve onun i\u00e7in esas olan M. Celaleddin\u2019in ifadesiyle \u201cd\u00fcnya uyan\u0131kl\u0131\u011f\u0131na ra\u011fbet\u201dtir. \u201cAk\u0131ls\u0131z\u201d ki\u015fi, \u201cd\u00fcnyaya ra\u011fbet\u201d ede ede, d\u00fcnyaya ra\u011fbet etmemeyi ve as\u0131l uyan\u0131kl\u0131\u011f\u0131n; kendini tan\u0131ma \u00e7er\u00e7evesinde, \u201c\u00f6teki \u00e2leme\u201d y\u00f6nelik olmakla olas\u0131 oldu\u011funu \u00f6\u011frenmek durumundad\u0131r.<\/p>\n Y\u00fcce M. Celaleddin bu \u201cak\u0131ls\u0131z\u201d be\u015fere hitaben diyor ki:<\/p>\n \u201cSenin c\u00fcz\u2019i ve acayip bir akl\u0131n var, \u00a0Cihanda k\u00e2mil ak\u0131l sahibini ara!<\/p>\n C\u00fcz\u2019i akl\u0131n k\u00fcll ile elbette ki k\u00fcll olur. \u00a0\u00c7\u00fcnk\u00fc akl-\u0131 k\u00fcll; al\u00e7ak nefsin boynuna ge\u00e7irilen bir zincir gibidir.\u201d<\/p>\n D\u00fcnya be\u015feri olarak ger\u00e7ekten \u201cacayip\u201d bir akl\u0131m\u0131z var. Birka\u00e7 g\u00fcncel ve trajikomik \u00f6rnek verelim: D\u00fcnya be\u015feri \u201cak\u0131ls\u0131zl\u0131\u011f\u0131ndan\u201d kaynaklanan h\u0131rs\u0131n\u0131 tatmin i\u00e7in, ba\u015fkalar\u0131 \u00fcst\u00fcnde hegemonya kurmak istemi\u015f, bunun en ge\u00e7erli yolu olarak da \u201cmaddesel\/makamsal \u00fcst\u00fcnl\u00fck\u201d \u00fc g\u00f6rm\u00fc\u015ft\u00fcr. Ne ilgin\u00e7 talihtir ki, an\u0131lan hegemonyaya kar\u015f\u0131 \u00e7\u0131kanlar\u0131n zafer yolu da, madde \u00fcst\u00fcnl\u00fc\u011f\u00fc sa\u011flamaya ba\u011fland\u0131.<\/p>\n B\u00f6ylece be\u015feriyet b\u00fcnyesinde, ekonominin tarihe ve ideye (imana) egemenli\u011fi; hem h\u0131rs\u0131na yenik d\u00fc\u015fenlerce, hem de onlara antitez olanlarca, sava\u015f alan\u0131n\u0131n tek ger\u00e7e\u011fi durumuna getirildi.<\/p>\n Celaleddin\u2019in belirtti\u011fi gibi, \u00f6yle acayip bir be\u015feri akla sahibiz ki; ba\u015fka t\u00fcrl\u00fc ifadesiyle, o kadar \u201cak\u0131ls\u0131z\u201d\u0131z ki\u2026 Tebrizli \u015eems be\u015ferin bu \u201cak\u0131ls\u0131z\u201d l\u0131\u011f\u0131n\u0131 \u015f\u00f6yle betimlemeye \u00e7al\u0131\u015fm\u0131\u015f MAKAALAT adl\u0131 eserinde:<\/p>\n \u201cSana bir \u00e7ift s\u00f6z s\u00f6yleyeyim: Bu halk nifak yoluyla konu\u015fmaktan ve ikiy\u00fczl\u00fcl\u00fckten ho\u015flan\u0131r, do\u011fru s\u00f6zden s\u0131k\u0131l\u0131r. Birine desem ki, \u2018Sen \u00e7a\u011fr\u0131m\u0131z\u0131n tek b\u00fcy\u00fck ve biricik onurlu insan\u0131s\u0131n\u2019, ku\u015fku yok ki bu laf onun ho\u015funa gider ve ellerimi yakalayarak, \u2018Sizi \u00e7ok \u00f6zlemi\u015ftim, kusurum \u00e7oktur\u2026\u2019 gibi iltifatlarda bulunur. Oysaki ge\u00e7en y\u0131l onunla dosdo\u011fru konu\u015fmu\u015ftum, bana d\u00fc\u015fman oldu. Asl\u0131nda bu, \u015fa\u015f\u0131lacak bir \u015fey de\u011fildir. \u00c7\u00fcnk\u00fc halk ikiy\u00fczl\u00fcl\u00fck y\u00f6n\u00fcnden ge\u00e7inmek ister. Ta ki onunla birlikte ho\u015fluk i\u00e7inde vakit ge\u00e7irsin. Ama do\u011fruluk yolunu tuttun mu; da\u011flara, k\u0131rlara ka\u00e7mak ister.\u201d<\/p>\n Be\u015ferin \u201cak\u0131ls\u0131z\u201d l\u0131\u011f\u0131ndan kaynaklanan \u201cacayip\u201d durumunu yans\u0131tan ba\u015fka bir istatistik\u00ee ger\u00e7ek: D\u00fcnya n\u00fcfusunun % 60\u2019\u0131, hijyenik temizlik olana\u011f\u0131ndan yoksun. Bu n\u00fcfusun temel g\u0131da ve koruyucu sa\u011fl\u0131k harcamalar\u0131 i\u00e7in y\u0131lda 13 milyar dolara ihtiya\u00e7 var. Durum b\u00f6yle iken, AB ve ABD\u2019de evlerde beslenen hayvanlar\u0131n yemleri i\u00e7in y\u0131lda 17 milyar dolar harcanmaktad\u0131r.<\/p>\n Yine AB ve ABD\u2019de, kad\u0131nlar\u0131n parf\u00fcme harcad\u0131klar\u0131 para yoksul \u00fclke kad\u0131nlar\u0131n\u0131n do\u011fum ve sa\u011fl\u0131k harcamalar\u0131 i\u00e7in gerekli olan 12 milyar dolara e\u015fde\u011ferdir. Durum b\u00f6yle iken her y\u0131l 8 Mart\u2019ta \u201cD\u00fcnya Kad\u0131nlar G\u00fcn\u00fc\u201d kutlamalar\u0131 \u00e7er\u00e7evesinde hi\u00e7 s\u0131k\u0131lmadan han\u0131mlar\u0131m\u0131za y\u00f6nelik \u00f6vg\u00fc dolu ama i\u00e7leri bo\u015f s\u00f6zler s\u00f6yleriz. \u0130ki paragraf yukar\u0131da bir saptamas\u0131n\u0131 aktard\u0131\u011f\u0131m\u0131z Tebrizli \u015eems\u2019in dedi\u011fi gibi ger\u00e7ekten ikiy\u00fczl\u00fc ak\u0131ls\u0131zlar\u0131z\u2026<\/p>\n Selman Ger\u00e7eksever<\/p>\n","protected":false},"excerpt":{"rendered":" Enkarne varl\u0131klar olarak, \u0130lahi \u0130rade Yasalar\u0131 \u00e7er\u00e7evesinde ve belli bir ya\u015fam plan\u0131na uygun olarak, daha do\u011frusu, ge\u00e7mi\u015f ya\u015famlar\u0131m\u0131z\u0131n bile\u015fkesinin belirledi\u011fi belli bir ya\u015fam plan\u0131n\u0131 uygulamak \u00fczere d\u00fcnya dedi\u011fimiz bu tek\u00e2m\u00fcl ortam\u0131nda bulunuyoruz. Bu durumda, asl\u0131 esas\u0131 ruh olan bedenli varl\u0131klar\u0131z. Ba\u015fka t\u00fcrl\u00fc ifadesiyle, as\u0131l kendimiz olan Y\u00fcksek Benimizin bir tezah\u00fcr uzant\u0131s\u0131y\u0131z. Bu yap\u0131lanma i\u00e7inde ruh-beden …<\/p>\n","protected":false},"author":1,"featured_media":1099,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[],"class_list":["post-1098","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-spiritualizm"],"_links":{"self":[{"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/posts\/1098","targetHints":{"allow":["GET"]}}],"collection":[{"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/comments?post=1098"}],"version-history":[{"count":1,"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/posts\/1098\/revisions"}],"predecessor-version":[{"id":1100,"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/posts\/1098\/revisions\/1100"}],"wp:featuredmedia":[{"embeddable":true,"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/media\/1099"}],"wp:attachment":[{"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/media?parent=1098"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/categories?post=1098"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/kosmosmacerasi.com\/v1\/wp-json\/wp\/v2\/tags?post=1098"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}