Anlam evrenin sonsuz bo\u015flu\u011funda ilk hissetme olgusudur. Akl\u0131n hen\u00fcz kendi evrimini ger\u00e7ekle\u015ftirmedi\u011fi zaman \u00f6ncesi durumdur ya da and\u0131r. Zaman\u0131n kavram ve bilin\u00e7 olarak olmad\u0131\u011f\u0131 an\u0131n ilk bilin\u00e7 hali histir. Zaman olu\u015fla, olu\u015f varl\u0131kla anlam buldu. Zaman\u0131n ger\u00e7ekle\u015fmesi i\u00e7in olu\u015fun olmas\u0131 gerekir. Olu\u015f olu\u015fum kendisiyle varl\u0131\u011f\u0131 getirir. Olu\u015f ve varl\u0131k zaman\u0131 do\u011furur, zaman\u0131n varl\u0131\u011f\u0131 olu\u015f ve varl\u0131\u011fa ba\u011fl\u0131d\u0131r. Belki de her \u00fc\u00e7 \u00f6ge olu\u015f varl\u0131k zaman i\u00e7 i\u00e7edir. Ancak birinin eksikli\u011fi tekrardan sonsuz bo\u015fluktur. Zaman\u0131n anlam\u0131 ve belki de tan\u0131m\u0131 olu\u015f ve varl\u0131kta gizlidir. Olu\u015f ve varl\u0131k ise zaman\u0131n i\u00e7indedir. Asl\u0131nda her \u015fey i\u00e7 i\u00e7eliktir. Anlam ve hissin i\u00e7 i\u00e7e oldu\u011fu gibi. Evren ve ya\u015fam ili\u015fkisi gibi. Sonsuz bir ba\u011fl\u0131l\u0131k gibidir adeta. Birinin yok olu\u015fu asl\u0131nda her \u015feyin s\u00f6nmesi gibidir. Gezegen bo\u015flu\u011funda y\u00f6r\u00fcngesinden sap\u0131p kaybolan y\u0131ld\u0131zlar gibi. Maddi d\u00fcnyan\u0131n ve manevi d\u00fcnyan\u0131n birbirini tamamlamas\u0131 gibi. Siyah ve beyaz\u0131n birbirine anlam katt\u0131\u011f\u0131 gibi. \u00d6rne\u011fin beyaz siyaha g\u00f6re anlam bulur, siyah renk yoksa beyaz tan\u0131ms\u0131zd\u0131r ve dolays\u0131yla anlams\u0131zd\u0131r.<\/p>\n\n\n\n
Zaman \u00f6ncesi derken asl\u0131nda zaman\u0131n kedisinin olmad\u0131\u011f\u0131 an\u0131 ifade edebilir. Zamans\u0131zl\u0131k evrende ki sonsuzlu\u011fun ismi oluyor. O zaman, zaman \u00f6ncesi evrenin bir dili ve anlama, hissetme g\u00fcc\u00fc var m\u0131yd\u0131? Yoksa her \u015fey uzay bo\u015flu\u011funda kay\u0131p giden bir d\u00f6ng\u00fcden mi ibaretti! Ya\u015famda insan\u0131n ve evrenin ilk dili ve eylemi olarak hissetmeyi g\u00f6stere bilir mi? Evren, d\u00fc\u015f\u00fcnen kendisini anlamland\u0131rmaya \u00e7al\u0131\u015fma hali, yani hissetmeyi evrenin dili ve eylem g\u00fcc\u00fc olarak g\u00f6stere bilir mi! Ya da zaman \u00f6ncesi evrende ve do\u011fada evrenin ilk kendini anlaml\u0131 k\u0131lma \u00e7abas\u0131, eylemi midir hissetme. Hissetti\u011fin oranda anlam ve anlamland\u0131rma g\u00fc\u00e7l\u00fc ger\u00e7ekle\u015febilir. Bu ayn\u0131 zamanda anlamland\u0131rma ve zamanla\u015fma \u00e7abas\u0131d\u0131r. Zamanla\u015fmak anlamla\u015fmakla ayn\u0131 ana denk gelmektedir. O zaman anlamla\u015fmak zamanla\u015fmakt\u0131r. Olu\u015f varl\u0131k zaman gibi anlam ve zaman da paralel i\u00e7 i\u00e7eliktir. Zaman ve anlam birlikte g\u00fc\u00e7l\u00fc ger\u00e7ekle\u015fti\u011finde art\u0131k evrenselle\u015fmi\u015ftir. Kendini, zaman\u0131, an\u0131, eylemini anlamland\u0131r\u0131p bilin\u00e7selle\u015fmektir. Evrenselle\u015fmek ise kendinde olu\u015fu, varl\u0131\u011f\u0131 ve zaman\u0131 anlamland\u0131r\u0131p anlam g\u00fcc\u00fcyle zamanla\u015ft\u0131rmad\u0131r, eyleme ge\u00e7irme olay\u0131d\u0131r. Bu duruma \u00f6rnek olarak en yal\u0131n haliyle Ortado\u011fu ve K\u00fcrdistan\u2019da Hz. \u0130brahim, Hz. Muhammed, yine zerd\u00fc\u015ft felsefesini ve zerd\u00fc\u015ftl\u00fc\u011f\u00fc ve tabi ki \u00fc\u00e7\u00fcnc\u00fc do\u011fu\u015fla birlikte PKK ve \u00d6nder APO\u2019yu g\u00f6sterebiliriz. Ya\u015fam\u0131n anlam\u0131na nas\u0131l ula\u015fabiliriz, ya\u015fam var m\u0131d\u0131r ya da ya\u015fam\u0131 nas\u0131l tan\u0131mlayaca\u011f\u0131z, ya\u015fam ger\u00e7ekten tam anlam\u0131yla t\u00fcm boyutlar\u0131yla tan\u0131mlanabilmi\u015f midir? Ya\u015fam, b\u00fcy\u00fck d\u00fc\u015f\u00fcnce g\u00fcc\u00fcyle ger\u00e7ekle\u015fti. Hissedip anlamland\u0131rma ve eyleme ge\u00e7irme olay\u0131d\u0131r belki ya\u015fam. Belki de \u00f6l\u00fcmle e\u015fde\u011fer olup i\u00e7 i\u00e7edir. Bir tanr\u0131 ve tanr\u0131sall\u0131klar aranacaksa bu evrende tanr\u0131 ve tanr\u0131sall\u0131klar ya\u015famda b\u00fcy\u00fck d\u00fc\u015f\u00fcnme, g\u00fc\u00e7l\u00fc hissetme, anlama ve anlamland\u0131rma g\u00fcc\u00fcd\u00fcr. Tanr\u0131sall\u0131klar b\u00fcy\u00fck d\u00fc\u015f\u00fcncenin d\u00fc\u015f hali ve g\u00fcc\u00fcd\u00fcr belki ya da tanr\u0131sall\u0131k sonsuz anlam ve zamand\u0131r. Tanr\u0131sall\u0131k kendini evrende, evreni kendinde hissetme, anlama ve g\u00f6rme derinli\u011fidir belki. Zamans\u0131zl\u0131k anlams\u0131zl\u0131kt\u0131r anlams\u0131zl\u0131k ise ama\u00e7s\u0131zl\u0131kt\u0131r. Bo\u015flukta kendi etraf\u0131nda d\u00f6nme halidir.<\/p>\n\n\n\n
Zamans\u0131zl\u0131k ve ama\u00e7s\u0131zl\u0131k anlam yitimi oldu\u011fu gibi ba\u015fka bir boyutta da darl\u0131k i\u00e7inde tutsak olma halidir. Ama\u00e7tan ve anlamdan d\u00fc\u015fmedir. Zamans\u0131zl\u0131k, anlams\u0131zl\u0131k ve ama\u00e7s\u0131zl\u0131k k\u00f6leliktir. K\u00f6leli\u011fin ve tutsakl\u0131\u011f\u0131n a\u015f\u0131labilmesi i\u00e7in varl\u0131\u011f\u0131n kendini anlamla\u015ft\u0131rmas\u0131 ve ama\u00e7salla\u015ft\u0131rmas\u0131 gerek. O zaman varl\u0131\u011f\u0131n kendini \u00f6zg\u00fcrle\u015ftirmesi i\u00e7in anlaml\u0131 ve zamanl\u0131 k\u0131lmas\u0131 gereklidir. O zaman anlamla\u015fmak \u00f6zg\u00fcrle\u015fmektir ve \u00f6zg\u00fcrle\u015fmek de ayn\u0131 zamanda zamanla\u015fmakt\u0131r. Varl\u0131\u011f\u0131n kendi zaman\u0131nda, amac\u0131nda ve anlam\u0131nda d\u00fc\u015f\u00fcn\u00fcp eyleme ge\u00e7me, varl\u0131\u011f\u0131n kendini eylemli ya da hisli k\u0131lma olay\u0131d\u0131r. Tutsakl\u0131\u011f\u0131, k\u00f6leli\u011fi, darl\u0131\u011f\u0131 a\u015fmak i\u00e7in varl\u0131k kendini evrende binler ve milyonlarca farkl\u0131 h\u00fccrelere b\u00f6l\u00fcp \u00e7o\u011falmas\u0131 gibidir. Ba\u015fka bir anlam\u0131yla varl\u0131k kendini evrenle s\u00fcrekli b\u00fct\u00fcnle\u015ftirme ve bu \u015fekliyle sonsuzla\u015fmak aray\u0131\u015f\u0131ndad\u0131r. \u00d6zg\u00fcrl\u00fck an\u0131 ve hissi gibi ya da ya\u015fam gibi. G\u00fcn\u00fcm\u00fcz d\u00fcnyas\u0131nda ya\u015fam, \u00f6zg\u00fcrl\u00fck, anlam, ama\u00e7-ama\u00e7s\u0131zl\u0131k, do\u011fa ve varl\u0131k olarak ne varsa o kadar birbirinden uzakla\u015ft\u0131r\u0131l\u0131p \u00e7arp\u0131t\u0131lm\u0131\u015f ki adeta param par\u00e7a edilmi\u015f ve sinsice en ince \u015fekliyle i\u00e7i bo\u015falt\u0131lm\u0131\u015f, \u00f6z anlam\u0131ndan alabildi\u011fince uzakla\u015ft\u0131r\u0131lm\u0131\u015ft\u0131r. Evrende hi\u00e7li\u011fi, ya\u015famda anlams\u0131zl\u0131\u011f\u0131, zenginlik i\u00e7inde yoksunluk geli\u015ftirilmekte, toplumlar\u0131 ve do\u011fay\u0131 tekli\u011fe, dar zaman ve mekanda tutsakl\u0131\u011fa, k\u00f6leli\u011fe s\u00fcr\u00fclmektedir. Canl\u0131-cans\u0131z t\u00fcm varl\u0131klar, do\u011fadaki t\u00fcm ya\u015fam adeta dondurulmak isteniyor, anlam\u0131ndan, de\u011ferinden, \u00f6zg\u00fcrl\u00fc\u011f\u00fcnden ve zaman\u0131ndan kopar\u0131l\u0131p yok edili\u015fe, hi\u00e7li\u011fe s\u00fcr\u00fcklenmek isteniyor. G\u00fcn\u00fcm\u00fczde art\u0131k ne ilahlar\u0131n bir anlam\u0131 kalmakta ne akan suyun ne de g\u00f6ky\u00fcz\u00fcndeki ay\u0131n ve y\u0131ld\u0131zlar\u0131n. Her \u015fey adeta anlam k\u0131r\u0131m de\u011firmeninde yava\u015f yava\u015f \u00f6\u011f\u00fct\u00fcl\u00fcyor ve t\u00fcketiliyor. Ya\u015fam\u0131 do\u011fru anlamak ve bu ya\u015fam\u0131 do\u011fru ve anlaml\u0131 ya\u015famak i\u00e7in sadece kendimize d\u00f6nmemiz yeterlidir. Kendimize d\u00f6nd\u00fc\u011f\u00fcm\u00fcz zaman \u00f6zle b\u00fct\u00fcnle\u015fti\u011fimiz anda, kendimizde evrenin \u00f6zg\u00fcrl\u00fck amac\u0131n\u0131 bulabilir ve ya\u015fayabiliriz. Evrenin amac\u0131 anlamla\u015fmak ve \u00f6zg\u00fcrle\u015fmekse, bizde ki ise anlamla\u015fman\u0131n ve \u00f6zg\u00fcrle\u015fmesinin en geli\u015fkin ve co\u015fkulu somut hali olabilmelidir. Do\u011fayla b\u00fct\u00fcnle\u015fmek,<\/p>\n\n\n\n
insan ya\u015fam\u0131nda kendini zamanla\u015ft\u0131rmak, ama\u015fsalla\u015ft\u0131rmak, \u00f6zg\u00fcrl\u00fc\u011f\u00fcn soyuttan somuta ge\u00e7me hali ve durumu ger\u00e7ekle\u015febilir. Binlerce y\u0131ll\u0131k insanl\u0131k ya\u015fam\u0131nda bu aray\u0131\u015f hep vard\u0131 ve g\u00fcn\u00fcm\u00fcze dek devam edip geldi. Kendini anlaml\u0131 k\u0131lma ve \u00f6zg\u00fcrle\u015fmenin ilk bilincini, zihniyetini ve dilini olu\u015fturmaya \u00e7al\u0131\u015ft\u0131, mitolojiden tanr\u0131sall\u0131klara, felsefeden bilim ve sanata hep bu \u00e7aba ba\u015fatt\u0131 ve halen de devam etmektedir.<\/p>\n\n\n\n
Mitolojiden bilime kadar hepsi i\u00e7 i\u00e7edir, ama\u00e7, anlam ve \u00f6zg\u00fcrl\u00fck bak\u0131m\u0131ndan b\u00fct\u00fcnsellik vard\u0131r. Birbirinden kopuk ve ayr\u0131ks\u0131 \u00e7eli\u015fki halinden ziyade ama\u00e7sall\u0131k, b\u00fct\u00fcnl\u00fck halindedir. Kapitalizmin adeta kendini tanr\u0131salla\u015ft\u0131rd\u0131\u011f\u0131 bir zamanda do\u011fru ve \u00f6zg\u00fcr ya\u015fam\u0131 nas\u0131l ya\u015fayaca\u011f\u0131z. Kapitalizm sadece maddi d\u00fcnyalar sistemi midir. Ya da on binlerce y\u0131ll\u0131k eme\u011fin, anlam\u0131n, aray\u0131\u015f\u0131n sonunda olu\u015fan toplumsall\u0131\u011fa kar\u015f\u0131 bir anti toplumsall\u0131k m\u0131d\u0131r. Kapitalizm i\u00e7in her ikisi de ge\u00e7erli olabilir ve belki de daha fazlas\u0131d\u0131r. Kapitalizm, anlam-zaman-zihniyet ve bilin\u00e7 s\u00f6m\u00fcrgecili\u011fidir demek belki de daha do\u011frudur. Bug\u00fcn d\u00fcnyam\u0131zda ya\u015fananlar tek\u00e7ilik, hi\u00e7lik, anlams\u0131zl\u0131k, ama\u00e7s\u0131zl\u0131k ve k\u00f6lelik adeta evrenin, do\u011fan\u0131n ve toplumsall\u0131\u011f\u0131n bir kanunuymu\u015f gibi sunulmakta ve bir zihniyet in\u015fa edilmeye \u00e7al\u0131\u015f\u0131lmaktad\u0131r. Ama ger\u00e7ek ya\u015fam bunun tersi bilin\u00e7 ve zihniyettir.<\/p>\n\n\n\n
Bug\u00fcn K\u00fcrdistan\u2019da PKK \u00f6nc\u00fcl\u00fc\u011f\u00fcnde ve \u00d6nder APO paradigmas\u0131nda 21.yy\u2019da \u00f6zg\u00fcr, anlaml\u0131 ve bilin\u00e7li ya\u015fam\u0131n yol haritas\u0131 olu\u015fturulmu\u015f, \u00f6zg\u00fcr ya\u015fam iddias\u0131yla her g\u00fcn onlarca arkada\u015f zamanla\u015fmakta ve kendini ama\u00e7sal k\u0131l\u0131p anlamla\u015fmaktad\u0131r. K\u00fcrt ve K\u00fcrdistan ger\u00e7ekli\u011finde tarih ger\u00e7ek ya\u015famla yeniden anlaml\u0131 ve \u00f6zg\u00fcr ya\u015fama do\u011fru evrilmektedir. Anlamla\u015fmak, \u00f6zg\u00fcrle\u015fmek ve zamanla\u015fmak ise bug\u00fcn bunu \u00d6nder APO, \u015fehitler ve PKK \u015fahs\u0131nda somutluk kazanmaktad\u0131r. B\u00fcy\u00fck \u015fehitlerimizden Tanr\u0131\u00e7a Zilan, Atakan Mahir, Kemal Pir ve Hakki Karer yolda\u015flar \u015fahs\u0131nda ya\u015fam, \u00f6zg\u00fcrl\u00fck, anlam ve bilin\u00e7 i\u00e7 i\u00e7e ge\u00e7ip tarihle\u015fmekte ve tarih de \u015fimdile\u015fmektedir.<\/p>\n\n\n\n
Xeyr\u00ee \u00c7\u0130YA<\/strong><\/p>\n\n\n\n K\u00fcrdistan Stratejik Ara\u015ft\u0131rmalar Merkezi<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":" Anlam evrenin sonsuz bo\u015flu\u011funda ilk hissetme olgusudur. Akl\u0131n hen\u00fcz kendi evrimini ger\u00e7ekle\u015ftirmedi\u011fi zaman \u00f6ncesi durumdur ya da and\u0131r. Zaman\u0131n kavram ve bilin\u00e7 olarak olmad\u0131\u011f\u0131 an\u0131n ilk bilin\u00e7 hali histir. Zaman olu\u015fla, olu\u015f varl\u0131kla anlam buldu. Zaman\u0131n ger\u00e7ekle\u015fmesi i\u00e7in olu\u015fun olmas\u0131 gerekir. Olu\u015f olu\u015fum kendisiyle varl\u0131\u011f\u0131 getirir. Olu\u015f ve varl\u0131k zaman\u0131 do\u011furur, zaman\u0131n varl\u0131\u011f\u0131 olu\u015f ve […]<\/p>\n","protected":false},"author":1,"featured_media":13524,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"jnews-multi-image_gallery":[],"jnews_single_post":{"subtitle":"","format":"standard","video":"","gallery":"","source_name":"","source_url":"","via_name":"","via_url":"","override":[{"single_blog_custom":"","sidebar":"","second_sidebar":"","share_position":"","share_float_style":"","post_date_format":"","post_date_format_custom":"","post_reading_time_wpm":"","zoom_button_out_step":"1","zoom_button_in_step":"1","number_popup_post":"1"}],"image_override":[{"single_post_thumbnail_size":"","single_post_gallery_size":""}],"trending_post_position":"","trending_post_label":"","sponsored_post_label":"","sponsored_post_name":"","sponsored_post_url":"","sponsored_post_logo":"","sponsored_post_desc":""},"jnews_primary_category":{"id":""},"jnews_social_meta":{"fb_title":"","fb_description":"","fb_image":"","twitter_title":"","twitter_description":"","twitter_image":""},"jnews_override_counter":{"view_counter_number":"0","share_counter_number":"0","like_counter_number":"0","dislike_counter_number":"0"},"jnews_post_split":[],"footnotes":""},"categories":[21],"tags":[3465,3285,363,1130],"class_list":["post-13523","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-serbest-yazilar","tag-anlam","tag-ozgurluk-2","tag-pkk","tag-zaman"],"acf":[],"post_mailing_queue_ids":[],"_links":{"self":[{"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/posts\/13523","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/comments?post=13523"}],"version-history":[{"count":1,"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/posts\/13523\/revisions"}],"predecessor-version":[{"id":13525,"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/posts\/13523\/revisions\/13525"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/media\/13524"}],"wp:attachment":[{"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/media?parent=13523"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/categories?post=13523"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.lekolin.org\/ku\/wp-json\/wp\/v2\/tags?post=13523"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}