MİSTİSİZM'İN DİLİ; SEMBOLİZM

Dinsiz toplum olmadığı gibi mistik bir yönü olmayan dinde bulunmamaktadır. Dinlerin herkes için ortak olan ve aynı somut manaya işaret eden zahiri hükümleri şekli birlikteği sağlar. Dinin formu olarak tarif edebileceğimiz bu yüzünün dışında kişilerde değişik şekillerde tezahür eden engin mana yüklü yüzünü de mistisizm oluşturmaktadır. İnananların Tanrı'ya daha yakın olmaları ve O'nun bilgisine ulaşabilmeyi hedefleyen mistisizm bu yönü ile dinin özüdür. İnsan ruhuyla direk bağı olan din, mistik yönü aracılığıyla bireyin iç dünyasında yeniden keşfedilir. Dinin herkes için ortak mana dünyası olan zahiri hükümlerden hareketle bireyin fıtratında sahip olduğu potansiyellerini geliştireceği yeni, sonsuz tecrübe ve mana dünyası olarak mistisizm dini kemâle erdirir. Din ve dini hayatın bir takım tecrübeler aracılığıyla bireyde daha anlamlı kılınması ve bu tecrübelerin aktarılması için sembollere ihtiyaç duyulmuştur. Zira soyut, değişken olmasına karşın sembol mana yönü ile engin ve güçlüdür. Böylece dinin herkes için sabit ve ortak mana dünyasından alınan semboller bireyin iç âleminde yeniden anlamlandırılarak daha deruni bir mana ile bireyin dini duygu ve düşünce âlemi zenginleştirir. Mistik tecrübeler dinin görünen hükümlerine yeni bir hayat kattığı gibi sembolizmde kelime veya nesnelere yeni anlamlar katmaktadır. Bu yetkinliğini giderek geliştiren bireyler bir süre sonra daha önceden sembol manası olmayan sıradan herhangi bir nesneyi sembol olarak kullanıp, onu dininin iç âleminde inkişaf etmesi için bir araç olarak kullanabilir duruma gelecektir. Bu nedenle geçmişten bu yana bütün dinlerin mistikleri sembolleri çok fazla kullanmışlardır. Doğal insani bir anlatım olması nedeniyle birçok dinde aynı manayı paylaşan sembollere rastlanmaktadır. Bu çalışmada mistisizm ve sembolizmin, insanın Tanrı ile olan özgün ve vazgeçilemez iletişimdeki paydaşlığı ele alınmıştır.

LANGUAGE OF MYSTICISM; SEMBOLISM

There are religions without non-mystical aspect as being no irreligious society. All religions have some ordinary and constant forms which make the religions unchangeable and fixed for all worshippers. Actually these common and constant forms of religions are the basic meaning of experienced religion and first base of it. In other words these forms construct the main pillow of it and make the religion long lasting. In addition to this common meaning side of the religion, mysticism as a vast and rich meaning and experince of the individual religious life is other dynamic side of the religion. Having the same faith every worshipper has different religious feeling and experiment. It means that everybody lives his/her own religion in his deep core with special mystic world. Mysticism whose aim is to get people closer to God and be connection with Him. Eventhough all the worsippers believe the same religion, they don't have the same religious experiment. For instance most muslims pray God five times every day. But they don't feel the same awe and peace. Even a person doesn't feel the same sense during the pray. In Ramadan Mounth fasting creat a lot of additioanl image from delicious food to i'tikaf. Like this all religious thought and feelings are changeable from people to people. People learn religion by the help of other people but they develop and mature it themselves. This process achieved by individual knowledge namely by own mystical life. Because the ways through the God is different as many as number of people. So everbody must follow hir own way. Religion which is connected directly to the human spirit is rediscovered in the inner world of the individual through the mystical aspect. God create different kinds of things as sample us to see His sings in all around the world. Having mental and senses people can develop their understanding related to God in their inner-self. In that situation everything around them can be sings and symbols in travel to God. As a result simple and ordinary objects, daily life objects can be a meaningful religious symbols for the worshipper. This religiously matured process can be completed by symbols because new symbol means new understanding and experiment. This precession started from the standart forms of religion makes the worshippers capable in religious sense. So worsippers who create and use many symbols in his path of God can perform self and have perfect faith. Like religion symbol has two faces; form and meaning. Form of it helps getting general and constant message, but meaning is endless according to understanding and feeling of people. To have other religious experiment, thoughts and share them symbols also useful because they makes them understandable. In order to make religion and religious life more meaningful by the help of some experiences and transfer of them symbols are needed. Creating symbol in religious life make the religion dynamic with new original meaning and comment. Standart and ordinary forms of it can be surpassed by symbol and make the religion colurful in spiritual life of individual.However being abstract and variable symbol is extensive and powerful. Like mystical experience adds new life in appearing provision of religion, symbolism adds new meaning to the world and object. Symbols get their meaning from the form's first and surface meaning. But symbolism give a lot of new extra meanings to it according to the person's mystical life. In every moment worshipper can add new meaning the symbol. Bucause of the richness of mystical world of the believer God' s light may be seen through different sings and forms. Endless signs of God can only be undestood and explained by symbols. The world which is the mutual place of religion and symbol is the source of experiment of mystical life and language because the objects and forms used in symbolism taken from the real world. Bucause of these reason in mystical works very ordinary and basic materials can be used to explain some mystical truths. Therefore mystics of religions have used symbols from the past to present. Due to being as a natural human expression many religious symbols having same meaning in many religion are found. So we can see sun, moon, stars, mount, water, sea, animals as symbols in all religions. Bucause they are natural and easy to use. In this study fellowship of mysticism and symbolism on the unique and indespensable communication of people with God are discussed.

PDF

___

ANGOBUNG, Ric-ZEUS Excellency E. (1995). Metaphor in Religious Language: A Study on Paul Ricoeur, Manila: Faculty of Philosophy.
AYDIN, Mehmet. (2005). Ansiklopedik Dinler Sözlüğü, Konya: Din Bilimleri Yayınları.
BAYLEY, Harold. (1912). The Lost Language of Symbolism, London: Forgotten Books.
BEVAN, Edwyn. (1968). Symbol And Belief, New York: KennikatPress.
CAN, Şefik. (2002). Konularına Göre Mesnevî Tercümesi, İstanbul.
CEBECİOĞLU, Ethem. (2004). Tasavvuf Terimleri ve Deyimleri Sözlüğü, İstanbul: Anka Yayınları.
CİRLOT, J.E. (2001), A Dictionary of Symbols, trans. JackSage, London, Routledge.
COOMARASWAMY, A. (1935). “Symbolism of theDome” IndianHistoryQuart, New York.
DAN, Merkur. (2015). “Mysticism”, Encyclopedia Britannica.
DURAND, Gilbert. (1998). Sembolik İmgelem, çev. Ayşe Meral, İstanbul: İnsan Yayınları.
GELLMAN, Jerome. (2011). “Mysticism”, The Stanford Encyclopedia of Philosophy.
GOODENOUGH, Erwin R. (1953). Jewish Symbols in the Greco Roman Period, Toronto: Pantheon Books
HODGSON, Marshall G. S. (1993). İslam'ın Serüveni, çev. Ali Varli& Metin Karabasoğlu, İstanbul: İz Yayınları.
İbnu’l-Arabî, Ebû Abdillâh Muhyiddîn Muhammed bin Ali. (1998). el-Fütûhâtu’l-Mekkiyye fî Ma‘rifeti’l-Esrâr el-Mâlikiyyeve’l-Mulkiyye, Beyrut: Dâruİhyâ’ et-Turâs el-‘Arabî.
İbnu’l-Arabî, Ebû Abdillâh Muhyiddîn Muhammed bin Ali. (2008). Fütûhât-ı Mekkiyye(trc. Ekrem Demirli), İstanbul: Litera Yay.
İbnu’l-Arabî, Ebû Abdillâh Muhyiddîn Muhammed bin Ali.(2010). Özün Özü, çev. İsmail Hakkı Bursevi, Sad. Muhammed Bedirhan, İstanbul: Hayy Kitap.
JUNG, C. G. (1959). ”The Arche types and the Collective Unconscious,” Princeton: Princeton University Press.
JUNG, C. G.(1959a). “Aion,” Collected Works, Princeton: Princeton UniversityPress.
JUNG, C. G. (1960). “The Psychogenesis of Mental Disease,” Collected Works, Princeton: Princeton University Press.
JUNG, C. G. (1968/1953). “Introductionto The Teligious and Psychological problems of alchemy, Collected Work, Princeton: Princeton University Press.
JUNG, C. G. (1969). The Arche types and The Collective Unconscious, (trans. R.F.C. Hull), New Jersey: Princeton University Press.
JUNG, C. G. (1970). “Civilization in Transition,” Collected Work, Princeton: Princeton University Press.
JUNG, C. G. (1971). “Psychological Types,” Collected Works, Princeton: Princeton University Press.
JUNG, C. G. (1976). ”TheSymbolic Life,”Collected Works, Princeton: Princeton UniversityPress.
JUNG, C. G. (2001). Anılar Düşler Düşünceler, Yay. Haz.,Aniela Jaffe, (çev. İris Kantemir), İstanbul: Can Yay.
JUNG, C. G. (2003). Dört Arketip, (çev. Zehra Aksu Yılmazer), İstanbul: Metis Yay.
KUŞEYRİ. (2003). Kuşeyri Risalesi, Haz. Süleyman Uludağ, İstanbul: Degah Yayınları.
LEWİS, H.D. (1960). “Imagination and Experience” Metaphor and Symbol, Ed. L.C. Knights, Butterworths, London.
LİNGS, Martin. (1991). Symbol&Archetype: A Study of theMeaning of Existence, St Edmundsbury Press.
MEVLÂNÂ, (1990). Mesnevî-i Şerif, çev. Veled Çelebi İzbudak, göz. geç. Abdülbaki Gölpınarlı, İstanbul: M.E.B. Yay.
RİCOEUR, Paul. (1974).The Conflict of Interpretation: Essays in Hermeneutics, Evanston: Northwestern UniversityPress.
RİCOEUR, Paul. (1976). Interpretation Theory: Discourse and the Surplus of Meaning, Fort Worth: Texas Christian University Press.
SHARPE, Samuel. (1863). Egyptian Mythology, London.
SCHİMMEL, Annemarie. (1955). “A Glimpse of Mevlana Celaluddin Rumi’s İmmortal Symbolism”.
SCHİMMEL, Annemarie. (2002). Aşk, Mevlâna ve Mistisizm, (Haz. Senail Özkan) İstanbul:,KaraambarKitağlığı.
SCHWARZ, Fernand. (1997). Kadim Bilgeliğin Yeniden Keşfi, çev. Ayşe Meral Aslan, İstanbul: İnsan Yayınları
SİPEHSÂLÂR, M. Feridun. (1977). Mevlânâ ve Etrafındakiler, İstanbul: Tercüman Yay.
SHAALAN, Muhammed. (2000). “Sûfi Uygulamaları ve Bireyleşme Yolu Arasındaki Bazı Paralellikler”, Sûfi Psikolojisi, (Hazırlayan: K.Sayar), İstanbul: İnsan Yayınları.
SMART, N. (1988). The world's religions: Old Traditionsand Modern Transformation, England: Cambridge University Press.
ŞERİATÎ, Ali. (1988). Toplumbilim Üzerine, çev. Kenan Sökmen, İstanbul: Bir Yay.
UNDERHİLL, Evelyn. (2012). Mysticism: A Study in the Nature and Development of Spiritual Consciousness.
WACH, Joachim. (1958). The Comparative Study of Religions, New York: Columbia University Press.
WERBLOWSKY, R.J. Zwi. (1987). “Light and Darknes”, The Encyclopedia of Religion, Ed. Mircae Eliade, New York: Mac Millan Publishing Company.