{"id":4061,"date":"2019-04-21T20:22:34","date_gmt":"2019-04-21T20:22:34","guid":{"rendered":"https:\/\/awakentheworld-reference.mystagingwebsite.com\/?p=4061"},"modified":"2019-04-21T20:22:34","modified_gmt":"2019-04-21T20:22:34","slug":"the_pathless_path","status":"publish","type":"post","link":"https:\/\/awakentheworld.com\/tr\/the_pathless_path\/","title":{"rendered":"Yolsuz Yol"},"content":{"rendered":"
\"Ortada hi\u00e7bir yol yoktur, ne var ki bir aptaldan ba\u015fkas\u0131 da o yolu y\u00fcr\u00fcmekten vazge\u00e7mez.\"<\/strong><\/span><\/i><\/h5>\n\n\n\n
<\/div>\n\n\n\n

    Samadhi'ye giden yol, bir hedefe ula\u015fmak i\u00e7in insan ad\u0131mlar\u0131n\u0131 ard\u0131 ard\u0131na s\u0131ralad\u0131\u011f\u0131 t\u00fcrden bir yol de\u011fildir. Bu yol; ill\u00fczyondan s\u0131yr\u0131lma, s\u0131n\u0131rl\u0131 bir benlikle \u00f6zde\u015fle\u015fmeyi b\u0131rakma yoludur; \u00f6yle ki ki\u015fi, tam da oldu\u011fu yerde uyan\u0131r.<\/span><\/p>\n\n\n\n

    Kadim mistikler, yogiler ve sezginler her \u015feyin; ayn\u0131 anda hem bo\u015fluk hem de form olan o primordial (asli\/ba\u015flang\u0131\u00e7taki) fark\u0131ndal\u0131k ya da ikilik \u00f6tesi bilin\u00e7 oldu\u011funu s\u00f6ylemi\u015flerdir. <\/span>dir<\/span><\/i>Asli fark\u0131ndal\u0131k, bizim ola\u011fan durumda 'bilin\u00e7' dedi\u011fimiz \u015fey de\u011fildir; o, bilin\u00e7 bir halden di\u011ferine ge\u00e7erken bilincin kendisinin fark\u0131nda oluland\u0131r. S\u00f6zde 'normal' hayat\u0131m\u0131zda uyan\u0131kl\u0131k, r\u00fcya ve derin uyku olmak \u00fczere \u00fc\u00e7 bilin\u00e7 halinin fark\u0131nda oluruz ve bu haller gelip ge\u00e7er. Asli fark\u0131ndal\u0131k bu hallerin gelip gidi\u015finin fark\u0131ndad\u0131r, fakat kendisi gelip gitmez. Vedanta'da buna turiya, yani d\u00f6rd\u00fcnc\u00fc hal, varl\u0131\u011f\u0131n\u0131z\u0131n temeli denir. O her zaman fark\u0131ndad\u0131r, yine de g\u00f6zlemlenen \u015feyden ayr\u0131 de\u011fildir.
<\/span>
  Zihin, 'Kendimi bu saf fark\u0131ndal\u0131k olarak nas\u0131l ger\u00e7ekle\u015ftirebilirim?' diye sorabilir. Hakikati yakalama arzusu, her zaman fark\u0131ndal\u0131\u011f\u0131 elde etmek isteyen egosal zihinden do\u011far; ancak zihin onu asla elde edemez, \u00e7\u00fcnk\u00fc fark\u0131ndal\u0131\u011f\u0131n ger\u00e7ekle\u015fmesi i\u00e7in teslim olmas\u0131 gereken \u015feyin ta kendisidir zihin. halihaz\u0131rda<\/i> Prajna ya da hakikatin bilgeli\u011fi, zaten var olana uyanmakt\u0131r. Dikkatli olmazsan\u0131z, zihin kendinize daha fazlas\u0131n\u0131 katma \u00e7abas\u0131yla sizi sonu gelmez bir aray\u0131\u015f yoluna s\u00fcr\u00fckleyebilir. \u00d6zg\u00fcrle\u015fme ise aray\u0131\u015f\u0131n biti\u015fi ve bir \u015feylere ula\u015fmaya \u00e7al\u0131\u015fan o sahte benli\u011fin fark\u0131na var\u0131lmas\u0131d\u0131r.<\/span><\/p>\n\n\n\n


<\/span>\"Ayd\u0131nlanma ya da ola\u011fan\u00fcst\u00fc varolu\u015f halleri pe\u015finden ko\u015fmay\u0131n; \u00e7\u00fcnk\u00fc her t\u00fcrl\u00fc aray\u0131\u015f, egonun faaliyetidir. Yaln\u0131zca ill\u00fczyonlara de\u011fer vermeyi ve onlar\u0131n pe\u015finden ko\u015fturmay\u0131 b\u0131rak\u0131n; kaynak kendili\u011finden a\u00e7\u0131\u011fa \u00e7\u0131kacakt\u0131r.\"<\/i><\/strong><\/h5>\n\n\n\n
<\/div>\n\n\n\n

    <\/span>Fark\u0131ndal\u0131\u011f\u0131 ill\u00fczyondan uzakla\u015ft\u0131r\u0131p fark\u0131ndal\u0131\u011f\u0131n kendisine y\u00f6neltin ve gelip ge\u00e7meyen uyan\u0131k bilin\u00e7 olan o ger\u00e7ek Ben'i ya da Tanr\u0131'y\u0131 idrak edene kadar her \u015feyin oldu\u011fu gibi kalmas\u0131na izin verin. \u0130kili d\u00fcnyan\u0131n perspektifinden bak\u0131ld\u0131\u011f\u0131nda, Samadhi'ye giden iki k\u0131s\u0131m veya iki yol vard\u0131r. Yin ve Yang, birlikte ayr\u0131lmaz bir b\u00fct\u00fcnl\u00fck olu\u015fturur; i\u00e7indeki bo\u015fluk olmadan bir fincan olmayaca\u011f\u0131 gibi, Yang olmadan da Yin olamaz. Varl\u0131\u011f\u0131n iki y\u00f6n\u00fc; de\u011fi\u015fen \u015fey ve de\u011fi\u015fmeyen \u015feydir. Varl\u0131\u011f\u0131n\u0131z\u0131n temeli, ikili\u011fin \u00f6tesindeki o bo\u015f-dolu b\u00fct\u00fcnl\u00fc\u011f\u00fcnde kusursuzdur; dinamik durgunlu\u011funda ebedidir; hem her yerde hem de hi\u00e7bir yerde var oldu\u011fu i\u00e7in s\u0131n\u0131rs\u0131zd\u0131r. Yolsuz yol; benlik yap\u0131s\u0131 i\u00e7inde gittik\u00e7e derinle\u015fen bir geli\u015fim s\u00fcrecini idrak etmek ve ayn\u0131 zamanda isim ve formun \u00f6tesindeki o asli fark\u0131ndal\u0131k olan ger\u00e7ek do\u011fam\u0131z\u0131 e\u015f zamanl\u0131 olarak fark etmektir. Samadhi, s\u00fcrekli de\u011fi\u015fen d\u00fcnyan\u0131n de\u011fi\u015fmeyenle birle\u015fti\u011fi veya b\u00fct\u00fcnle\u015fti\u011fi and\u0131r. Asl\u0131nda bu bile tam olarak do\u011fru de\u011fildir; hi\u00e7bir \u015fey ger\u00e7ekten birle\u015fmez, \u00e7\u00fcnk\u00fc hi\u00e7bir \u015fey asl\u0131nda ayr\u0131 olmam\u0131\u015ft\u0131r. Ayr\u0131l\u0131k ill\u00fczyonu ortadan kalkarak her \u015feyin her zaman o tek asli bilin\u00e7 oldu\u011funu g\u00f6zler \u00f6n\u00fcne serer.<\/span><\/p>\n\n\n\n

  Samsara'da \u0131st\u0131rap \u00e7eken birinin d\u00fcnyas\u0131, uyanm\u0131\u015f olan birinin d\u00fcnyas\u0131yla tamamen ayn\u0131d\u0131r; tek fark, ilkinin sahte benlik arac\u0131l\u0131\u011f\u0131yla deneyimlenmesidir. Hristiyanl\u0131k terimleriyle s\u00f6ylemek gerekirse, ki\u015fi s\u0131n\u0131rl\u0131 benli\u011fiyle \u00f6zde\u015fle\u015fti\u011finde oras\u0131 cehennemdir; s\u0131n\u0131rl\u0131 benlikten \u00f6zg\u00fcrle\u015fti\u011finde ise oras\u0131 cennettir. Jean-Paul Sartre me\u015fhur s\u00f6z\u00fcnde \u015f\u00f6yle der: 'Cehennem, di\u011fer insanlard\u0131r.' Bu ifade derinlemesine incelendi\u011finde, profound (derin) bir hakikat ortaya \u00e7\u0131kar. Ne zaman ben ve \u00f6teki aras\u0131nda herhangi bir ayr\u0131m yap\u0131l\u0131rsa, ki\u015fi cehennemdedir; ki cehennem, egosal faaliyetin (arzulama ve ka\u00e7\u0131nman\u0131n) d\u00f6ng\u00fcs\u00fcnden ba\u015fka bir \u015fey de\u011fildir. Cehennem, ben ve \u00f6teki ikili\u011finin yarat\u0131l\u0131\u015f\u0131 ya da varolu\u015fa geli\u015fi olan, o s\u0131n\u0131rl\u0131 benlikle \u00f6zde\u015fle\u015fmektir.<\/span><\/p>\n\n\n\n

  \u0130nsan uyand\u0131\u011f\u0131nda, do\u011frudan bir bilmeyle 'Ben bu s\u0131n\u0131rl\u0131 zihin\/beden de\u011filim' idrakine var\u0131r. Bu bilgi, zihinde bir kez tan\u0131n\u0131p yerle\u015fti\u011finde, egoya kendi ko\u015fullanmalar\u0131ndan g\u00f6receli bir \u00f6zg\u00fcrl\u00fck hissi, yani zincirlerde bir t\u00fcr gev\u015feme verebilir. Bu s\u0131n\u0131rl\u0131 karakter olmad\u0131\u011f\u0131n\u0131z\u0131 ve hayat\u0131n\u0131z i\u00e7in yaz\u0131lm\u0131\u015f olan senaryoya uymak zorunda olmad\u0131\u011f\u0131n\u0131z\u0131 fark etmenin getirdi\u011fi bir hafiflik ve anlay\u0131\u015f hissedilebilir. Ne var ki bu inanc\u0131n kendisi, yeni bir karakterin ya da yeni bir tinsel (spirit\u00fcel) ki\u015fili\u011fin temeli haline gelebilir. E\u011fer 'Ben bu s\u0131n\u0131rl\u0131 zihin\/beden de\u011filim, ben fark\u0131ndal\u0131\u011f\u0131m' demeye devam ederseniz, o zaman fark\u0131ndal\u0131k ile zihin\/beden aras\u0131nda bir b\u00f6l\u00fcnme, ikilik ya da ayr\u0131l\u0131k olu\u015fur. Bu ayr\u0131l\u0131k, s\u0131n\u0131rl\u0131 egosal zihnin yaratt\u0131\u011f\u0131 sahte bir yan\u0131lsamad\u0131r ve yolunuzun sahte benlik taraf\u0131ndan gasp edildi\u011finden emin olabilirsiniz.<\/span><\/p>\n\n\n\n

  \u0130\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyada, \u00e7o\u011fu insan\u0131n hayat\u0131 ruhun fiziksel ve zihinsel k\u0131l\u0131flar\u0131yla s\u0131n\u0131rl\u0131d\u0131r ve bu d\u00fczeylerin \u00f6tesinde ne oldu\u011funa dair bir par\u0131lt\u0131 yakalad\u0131klar\u0131nda, bilin\u00e7leri ekseriyetle yeniden zihin\/beden ill\u00fczyonuna \u00e7ekilir. Zihnin al\u0131\u015fkanl\u0131k kal\u0131b\u0131 o kadar g\u00fc\u00e7l\u00fcd\u00fcr ki, \u00e7o\u011fu insan uyan\u0131\u015f deneyimi hakk\u0131nda bir hikaye veya anlat\u0131 uydurur. Uyanm\u0131\u015f veya ayd\u0131nlanm\u0131\u015f bir insan olmakla \u00f6zde\u015fle\u015fmemek i\u00e7in son derece uyan\u0131k ve tetikte olmak gerekir; \u00e7\u00fcnk\u00fc bu, yan\u0131lg\u0131lar\u0131n en b\u00fcy\u00fc\u011f\u00fcd\u00fcr. Zen \u00fcstad\u0131 Suzuki'nin dedi\u011fi gibi: 'Kesin konu\u015fmak gerekirse, ayd\u0131nlanm\u0131\u015f insanlar yoktur, yaln\u0131zca ayd\u0131nlanm\u0131\u015f eylem vard\u0131r.<\/span><\/p>\n\n\n\n

Anlay\u0131\u015f\u0131 idrak ile kar\u0131\u015ft\u0131rmay\u0131n (idrak, fiilen uyan\u0131k olan haldir); <\/i><\/strong>ve idrak\u0131 <\/i>da \u00f6zg\u00fcrle\u015fmeyle kar\u0131\u015ft\u0131rmay\u0131n 
(\u00f6zg\u00fcrle\u015fme, gelip ge\u00e7meyen uyan\u0131k halin kendisidir).<\/i><\/strong><\/h5>\n\n\n\n
<\/div>\n\n\n\n

    Zihniniz, yolun nereye \u00e7\u0131kaca\u011f\u0131n\u0131 kelimenin tam anlam\u0131yla hayal edemez. S\u0131n\u0131rl\u0131 zihin, en b\u00fcy\u00fck engatiniz olacakt\u0131r. Asl\u0131nda s\u0131n\u0131rl\u0131 zihninizle \u00f6zde\u015fle\u015fmeniz, yolsuz yoldaki tek engelinizdir. D\u00fcnyadaki neredeyse her \u015fey bizi, s\u00f6zde d\u0131\u015f d\u00fcnyay\u0131 olu\u015fturan dil ve ko\u015fullanm\u0131\u015f d\u00fc\u015f\u00fcnceler d\u00fczeyine do\u011fru tam z\u0131t y\u00f6ne y\u00f6nlendirmektedir. \u00c7\u00f6z\u00fcmleri kendimizin d\u0131\u015f\u0131ndakilerde aramak \u00fczere ko\u015fulland\u0131r\u0131lm\u0131\u015f\u0131zd\u0131r ve arad\u0131\u011f\u0131m\u0131z s\u00fcrece zihnin labirentinde kalacak, asla i\u00e7sel durgunlu\u011fa ula\u015famayaca\u011f\u0131z. Ne var ki ki\u015fi uyand\u0131\u011f\u0131nda, ger\u00e7ek do\u011fas\u0131n\u0131n zihnin \u00f6z\u00fcn\u00fcn ta kendisi oldu\u011fu a\u00e7\u0131\u011fa \u00e7\u0131kar. Tek fark, uyanm\u0131\u015f zihnin s\u0131n\u0131rs\u0131z, egosal ya da ki\u015fisel zihnin ise s\u0131n\u0131rl\u0131 olmas\u0131d\u0131r.<\/span><\/p>\n\n\n\n

\"Aramak \u0131st\u0131rapt\u0131r; hi\u00e7bir \u015fey aramamak ise saadet.\"<\/i><\/strong><\/h5>\n\n\n\n
<\/div>\n\n\n\n

  Sokrat \"Bildi\u011fim tek \u015fey hi\u00e7bir \u015fey bilmedi\u011fimdir.\" s\u00f6z\u00fcyle \u00fcn salm\u0131\u015ft\u0131r ve bu bilmeyi\u015f, onu Yunanistan'\u0131n en bilge adam\u0131 k\u0131lan \u015feydir. O bilmez, b\u00f6ylece Yolu bulmu\u015ftur. Alt zihnin \u00f6\u011frenebilece\u011fi en \u00f6nemli \u015fey, yola dair sahip oldu\u011fu s\u0131n\u0131rl\u0131l\u0131kt\u0131r. Zihnin s\u0131n\u0131rl\u0131l\u0131\u011f\u0131n\u0131 fark etmek, hakikati idrak etmekle ayn\u0131 \u015fey de\u011fildir, ancak bu, at\u0131lmas\u0131 gereken gerekli ilk ad\u0131md\u0131r. \u0130nsan\u0131n baz\u0131 bilgileri, a\u015fk\u0131n bir hali, deneyimi ya da herhangi bir '\u015feyi' aray\u0131p durmas\u0131n\u0131 sa\u011flayan beyhude ve kesintisiz faaliyetleri durdurmas\u0131 gerekir. Hakikat, zihin d\u00fczeyindeki yan\u0131tlarla veya kazan\u0131mlarla bulunmaz; kalbin o kavranamaz, ikilik \u00f6tesi bo\u015f-dolu b\u00fct\u00fcnl\u00fc\u011f\u00fcnde bulunur. O, sorgulama durdu\u011funda idrak edilir. Hakikati 'elde edemez' veya edinemezsiniz; ona yaln\u0131zca Samadhi arac\u0131l\u0131\u011f\u0131yla, ill\u00fczyonlara yan\u0131t vermeyi tek odakl\u0131 ve kararl\u0131 bir \u015fekilde reddetti\u011finizde benli\u011fi eriten simya vas\u0131tas\u0131yla uyan\u0131rs\u0131n\u0131z. Olmad\u0131\u011f\u0131m\u0131z her \u015feyi b\u0131rakarak, ne oldu\u011fumuzun hakikatine via negativa (olumsuzlama yolu) ile, yani negatif yol arac\u0131l\u0131\u011f\u0131yla var\u0131r\u0131z. \u0130\u015fte o zaman, her zaman o halihaz\u0131rda mevcut fark\u0131ndal\u0131k oldu\u011funuz do\u011frudan idrak edilir.<\/span><\/p>\n\n\n\n

\"\"<\/figure><\/div>\n\n\n\n

    Efsanevi \u00fcstad Bodhidharma, \u00c7in'de Chan Budizminin kurucusu ve ilk patrikidir; bu gelenek daha sonra Japonya'da Zen ad\u0131n\u0131 alm\u0131\u015ft\u0131r. Hikayeye g\u00f6re Bodhidharma, b\u00fcy\u00fck bir bilge oldu\u011funu duydu\u011fu i\u00e7in onu sorgulamak isteyen \u0130mparator Wu taraf\u0131ndan huzura \u00e7a\u011fr\u0131lm\u0131\u015ft\u0131r.<\/span>
<\/span><\/p>\n\n\n\n

\u201cWho are you, standing in front of me?\u201d asked the Emperor.<\/span><\/p>\n\n\n\n

\u201cDon\u2019t know,\u201d said Bodhidharma.<\/span><\/p>\n\n\n\n

  With this answer Bodhidharma cuts through all of the mind\u2019s tricks and deceptions. It is not that Bodhidharma was an agnostic, believing in the unknowability of his true nature. Bodhidharma was awakened as primordial consciousness, but the limited mind is incapable of conveying it. Words do not convey the silent truth because words are noise. They do not convey stillness because they are movement. The words are a finger pointing toward the moon. Do not mistake the finger for the moon itself. It is not possible to point to primordial awareness . <\/span><\/p>\n\n\n\n

How can you point to that which is everywhere and nowhere? Yet all spiritual teachings are an attempt to do so.<\/p>\n\n\n\n

  From a relative perspective, the mind and senses are filtering and reducing the vibratory field so that we can have a human experience. This stepped-down projection is the simulation of the entire external world, which is mediated through a limited self. All energy and phenomena is spiraled into veils of illusion, the screen or barrier that must be transcended in order to awaken to the truth directly.  Even the apparent transcending of illusion is an illusion. Those who have realized their true nature have said that there only appears<\/i> that there is a barrier between you and primordial consciousness, since actually everything is that consciousness. As long as the illusion of a limited self persists, one plays a game of hide and seek with awareness. Even though we may understand mentally that the entire self structure is illusory, we remain entangled in the illusion, still responding to preferences and conditioned constructs as craving and aversion arises. To penetrate to its depth takes great vigilance and one must want awakening more than the illusion, more than life itself.
<\/span><\/p>\n\n\n\n

  If all is illusory, then why not just remain single-pointedly aware of awareness, turning awareness back on itself and ignoring the illusion? This is easier said than done. For most of us the illusion is extremely persistent and one\u2019s peace is constantly disturbed by the fluctuations of the mind (the vrittis or the \u201cwhirlpool\u201d of the mind).  As soon as we try to quit our conditioned patterns the inexorable gravity and inertia of the matrix will pull us back into its spiral of maya. The well-worn grooves of conditioned patterning are established and energy will default to running in these old channels unless there is an interruption and rerouting of the wiring. The path is to purify both the biological conditioning and the conditioning that has been inherited socially. Within our biological conditioning is the deepest response-to-stimulus impulse that becomes sublimated to higher and more complex levels of thought and behavior. Our social conditioning is built on top of primitive impulses and wired into the reptilian conditioning that is at home in the reptilian brain.
<\/span><\/p>\n\n\n\n

\"\"<\/figure><\/div>\n\n\n\n

   On the path we bring to light the patterns hidden in the unconscious, and there are also supra-conscious stages of evolution that one is similarly not aware of because they have not emerged out of one\u2019s inner growth. <\/span>The supra-consciousness is like a flower that has not yet bloomed and we don\u2019t know what it will look like.<\/span><\/p>\n\n\n\n

  There is an old proverb (in Sanskrit called Kupamanduka) about a frog that lives its life in the bottom of a well. The frog believes that the well is the entire world. It explores every pebble within the well and measures it in all directions, so it is with supreme confidence that the frog speaks about the totality of the world.  One day a fish falls in the well and tells incredible tales about the outside world and swimming in the vast sea. The frog literally cannot comprehend nor imagine it, so he rejects the stories as either lies or madness.
<\/span><\/p>\n\n\n\n

<\/div>\n\n\n\n
We are like the frog in the well. We don\u2019t know what we don\u2019t know.<\/i><\/strong><\/h5>\n\n\n\n
<\/div>\n\n\n\n

  The unconscious is exactly that; <\/span>not conscious<\/span><\/i>. If we knew what it was, then it would be conscious. We cannot drop or become free from a pattern that we hold which we are not conscious of. There are parts of ourselves that are hidden, operating unconsciously within our animal nature; deep craving and aversion connected to the reptilian brain and sublimated within all aspects of behavior and life. And there are aspects of us that are supra-conscious operating within templates or structures on the higher soul levels, but we have not established the connections to these subtle realms. <\/span><\/p>\n\n\n\n

    We have the opportunity in this life to go farther <\/i>and to go deeper. <\/i>The enlightenment process takes us farther into the expanses of cosmic mind while awakening takes us deeper into the present moment. As we walk the path we will likely have times that we are not awake; identified with some aspect of the illusion. The pull of the spiral of maya is strong. In addition to formal meditation and self inquiry practices<\/a>, we can use every moment of our lives to become more aware, to become more free. This happens naturally when we finally stop responding to illusions. When we stop responding to illusions there is friction generated within the self structure as the old patterns die, resulting in transformation and the birthing of higher levels of consciousness. You<\/i> become the dead soil out of which the next level of sen<\/i> grows. In the enlightenment process, the sense of you continues to expand, to encompass more and more of mind\/maya and higher levels of self, until it is identical with all that is (ultimately awakening as non-dual reality). From the relative point of view we continue to work to become free, even if from the absolute perspective our true nature is always already free. This is the pathless path.
<\/span><\/p>\n\n\n\n

\n
<\/div>\n\n\n\n
<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

\u201cThere is no path, but only a fool wouldn\u2019t follow it.\u201d     The path to Samadhi is not the sort of path where one puts one foot in front of another in order to get to some destination. 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