{"id":4886,"date":"2019-06-24T13:16:53","date_gmt":"2019-06-24T13:16:53","guid":{"rendered":"https:\/\/awakentheworld-reference.mystagingwebsite.com\/?p=4886"},"modified":"2019-06-24T13:16:53","modified_gmt":"2019-06-24T13:16:53","slug":"konsantrasyon_ve_teslimiyet","status":"publish","type":"post","link":"https:\/\/awakentheworld.com\/tr\/concentration_and_surrender\/","title":{"rendered":"Konsantrasyon ve Teslimiyet - Meditasyonun \u0130ki Temel Y\u00fcz\u00fc"},"content":{"rendered":"

  Ebedi bilgelik gelene\u011finin geli\u015fti\u011fi \u00e7o\u011fu k\u00fclt\u00fcrde, meditasyonun iki ve\u00e7hesi veya boyutu bulunabilir. Bu iki ve\u00e7he tarih boyunca yin ve yang, \u015fakti ve \u015fiva ya da enerji ve bilin\u00e7 ve daha bir\u00e7ok isimle an\u0131lm\u0131\u015ft\u0131r. Bu iki ve\u00e7he, i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z ikilik\u00e7i d\u00fcnyan\u0131n do\u011fas\u0131n\u0131 yans\u0131t\u0131r. Kesintisiz mevcudiyet ve reaktif olmayan s\u00fck\u00fbnet dengede oldu\u011funda, sizi Samadhi'ye ula\u015ft\u0131racak bir ku\u015fun iki kanad\u0131 gibidirler. Kelimeler ve isimler de\u011fi\u015fse de, dualiteyi, dili ve gelene\u011fi a\u015fan, kendi do\u011fas\u0131n\u0131 ara\u015ft\u0131ran herkesin ortak oldu\u011fu evrensel bir birlik deneyimi vard\u0131r. <\/span><\/p>\n\n\n\n

   Samatha genellikle konsantrasyon ve s\u00fck\u00fbnet ile karakterize edilirken, vipassana ya da \u201ci\u00e7g\u00f6r\u00fc meditatif \u00e7al\u0131\u015fmas\u0131\u201d i\u00e7sel teslimiyet ve ger\u00e7e\u011fin oldu\u011fu haliyle do\u011frudan bilinmesine veya kavranmas\u0131na yol a\u00e7an derinle\u015fme ile karakterize edilir. Konsantrasyon teknikleri genellikle meditasyonun ilk a\u015famalar\u0131nda \u00f6\u011fretilirken, i\u00e7g\u00f6r\u00fc genellikle sonraki a\u015famalarda ayr\u0131 olarak (genellikle farkl\u0131 teknikler kullan\u0131larak) \u00f6\u011fretilir. <\/span>Vipassana<\/span><\/i> ve <\/span>Samatha<\/span><\/i>Benzer \u015fekilde, Patanjali'nin Yoga Sutralar\u0131'nda s\u0131ras\u0131yla yogan\u0131n sekiz kolunun 6. ve 7. kollar\u0131 olan (meditatif derinle\u015fme \/ i\u00e7g\u00f6r\u00fc) bulunur. Dharana meditasyonun konsantrasyon ve\u00e7hesidir; dhyana (Pali dilinde jhana, Zen Budizminde Zen, \u00c7in Budizminde Chan) ise yogan\u0131n, i\u00e7g\u00f6r\u00fcye yol a\u00e7an meditatif derinle\u015fmeyi ifade eden 7. koludur. Bunlar\u0131 yaln\u0131zca ayr\u0131 teknikler olarak de\u011fil, ki\u015finin meditasyon prati\u011fine ve ayn\u0131 zamanda ya\u015fam\u0131na entegre edilecek ve\u00e7heler olarak g\u00f6rmek \u00f6nemlidir. <\/span>dharana<\/span><\/i> (konsantrasyon) ve <\/span>dhyana<\/span><\/i> (meditatif derinle\u015fme \/ i\u00e7g\u00f6r\u00fc), s\u0131ras\u0131yla yogan\u0131n sekiz kolunun 6. ve 7. kollar\u0131d\u0131r. Dharana meditasyonun konsantrasyon ve\u00e7hesidir; dhyana (Pali dilinde jhana, Zen Budizminde Zen, \u00c7in Budizminde Chan) ise yogan\u0131n, i\u00e7g\u00f6r\u00fcye yol a\u00e7an meditatif derinle\u015fmeyi ifade eden 7. koludur. Bunlar\u0131 yaln\u0131zca ayr\u0131 teknikler olarak de\u011fil, ki\u015finin meditasyon prati\u011fine ve ayn\u0131 zamanda ya\u015fam\u0131na entegre edilecek ve\u00e7heler olarak g\u00f6rmek \u00f6nemlidir.<\/span><\/p>\n\n\n\n

   Di\u015fil ilke olan Dhyana, derin bir teslimiyet veya s\u00fck\u00fbnettir; bu bir eylem de\u011fil, her \u015feyin oldu\u011fu gibi olmas\u0131na izin verme halidir ya da \u015fimdiki anda ortaya \u00e7\u0131kana kar\u015f\u0131 i\u00e7sel bir direnmeme durumudur. Bu, i\u00e7sel enerjinin serbest kalmas\u0131n\u0131 ve \u015funa do\u011fru bir derinle\u015fmeyi beraberinde getiren, ko\u015fulland\u0131r\u0131lm\u0131\u015f kal\u0131plar\u0131n (sankaralar veya samskaralar) bir teslimiyeti ya da ar\u0131nmas\u0131d\u0131r. <\/span>dir<\/span><\/i>Bir uyan\u0131\u015f deneyiminin veya \u00f6zg\u00fcrle\u015ftirici i\u00e7g\u00f6r\u00fcn\u00fcn ortaya \u00e7\u0131kmas\u0131 i\u00e7in Jhana derinle\u015fmesi her zaman gerekli de\u011fildir; \u00e7\u00fcnk\u00fc fark\u0131ndal\u0131k herhangi bir zamanda kendini idrak edebilir veya \u201cuyanabilir\u201d. Yine de yin, yang olmadan var olamayaca\u011f\u0131 gibi, bunun konsantrasyondan ve mevcudiyetten ayr\u0131 bir \u015fey oldu\u011fu d\u00fc\u015f\u00fcn\u00fclmemelidir. Dhyana, ayd\u0131nlanman\u0131n daha kal\u0131c\u0131 a\u015famalar\u0131na ula\u015fman\u0131n b\u00fct\u00fcnleyici bir par\u00e7as\u0131d\u0131r. Bu, zaman i\u00e7inde a\u00e7\u0131\u011fa \u00e7\u0131kan benlik yap\u0131s\u0131 i\u00e7indeki ar\u0131nma s\u00fcrecinin ayr\u0131lmaz bir par\u00e7as\u0131d\u0131r; bilinci ego kurgusu i\u00e7ine hapseden ba\u011flar\u0131n gev\u015fetilmesinin bir par\u00e7as\u0131d\u0131r ve pranan\u0131n eski ko\u015fullanmalardan kurtulmas\u0131yla sonu\u00e7lan\u0131r.<\/span><\/p>\n\n\n\n

    Budist gelenekler, beden i\u00e7inde yer alan d\u00f6rt jhana bilin\u00e7 durumunu (rupa veya maddi jhanalar) ve bedenin \u00f6tesinde yer alan d\u00f6rd\u00fcn\u00fc (arupa jhanalar veya \u015fekilsiz jhanalar) tan\u0131mlar. D\u00f6rt maddi jhana, Patanjali'nin Savikalpa Samadhi'nin d\u00f6rt a\u015famas\u0131na benzer. D\u00f6rt maddesiz jhana, Nirvikalpa Samadhi'ye yakla\u015f\u0131ld\u0131k\u00e7a a\u00e7\u0131lan ikiliksiz fark\u0131ndal\u0131k d\u00fczeylerini tan\u0131mlar ya da zihin ve beden ortadan kalkt\u0131k\u00e7a belirginle\u015fen ger\u00e7eklik ve\u00e7helerini tan\u0131mlad\u0131klar\u0131 s\u00f6ylenebilir. Hangi gelenekten oldu\u011funuzun, ister beden taramas\u0131 gibi vipassana meditatif \u00e7al\u0131\u015fmas\u0131 yap\u0131yor, d\u00fc\u015f\u00fcnceleri ve duyumlar\u0131 not ediyor olun, ister bir Samatha s\u00fck\u00fbnet prati\u011fi y\u00fcr\u00fct\u00fcyor, ister enerjiyi \u00e7akralar arac\u0131l\u0131\u011f\u0131yla hareket ettirip i\u00e7sel lotusu g\u00f6zlemliyor olun ya da Zen \u00f6\u011fretmeni Dogen'in \u00f6\u011fretti\u011fi gibi \u201csadece oturuyor\u201d olun, fark etmez. Teknik (veya tekni\u011fin yoklu\u011fu), meditatif derinle\u015fmenize veya jhanan\u0131za k\u0131yasla ger\u00e7ekten de ikincil \u00f6nemdedir. Daha derin jhana seviyelerine ula\u015f\u0131ld\u0131k\u00e7a, eylemsizlik durumuna yakla\u015f\u0131ld\u0131k\u00e7a ve fark\u0131ndal\u0131k olarak dinlenildik\u00e7e (Samadhi) teknik zorunlu olarak aradan \u00e7ekilir. Deneyimi nas\u0131l s\u0131n\u0131fland\u0131rd\u0131\u011f\u0131n\u0131z veya jhanalar\u0131 nas\u0131l b\u00f6ld\u00fc\u011f\u00fcn\u00fcz \u00f6nemli de\u011fildir. \u00d6nemli olan, zihnin ko\u015fullanmalar\u0131n\u0131n ortadan kalkmas\u0131n\u0131n do\u011frudan deneyimi ve fark\u0131ndal\u0131\u011f\u0131n, ko\u015fullanm\u0131\u015f kal\u0131plarla olan \u00f6zde\u015fle\u015fmesi giderek azal\u0131rken pranik alana kar\u0131\u015fmas\u0131 ya da bu alanda derinle\u015fmesidir. Pranik alan uyand\u0131\u011f\u0131nda (bilin\u00e7li ruh\/enerji olarak ya\u015fand\u0131\u011f\u0131nda), bu, s\u0131n\u0131rs\u0131z zihinle birle\u015fti\u011finiz anlam\u0131na gelir; deneyim satchitananda veya ilahi sevgi halidir ve bu, var olan her \u015feyle bir ba\u011f kurmak ya da o olarak uyanmakt\u0131r. Prajna veya bilgece idrak uyand\u0131\u011f\u0131nda, bu, bunun ve zihnin t\u00fcm d\u00fczeylerinin bo\u015flu\u011funun veya hiyli\u011finin idrakidir ve bu hiylik, tam olarak her \u015fey olan primordial (asli) fark\u0131ndal\u0131kt\u0131r. kesinlikle<\/em> her \u015fey.<\/span><\/p>\n\n\n\n

   Meditasyondaki eril bile\u015fen olan Dharana, kesintisiz, odaklanm\u0131\u015f bir fark\u0131ndal\u0131k ve mevcudiyettir. Sadece mevcut olmak i\u00e7in bir irade veya \u00e7aba vard\u0131r ancak bu, \u015fu an\u0131n \u00e7abas\u0131 de\u011fildir: yap\u0131yor<\/em>Hi\u00e7bir talimat size \u015fimdiki amanda ne olup bitti\u011fine nas\u0131l dikkat edece\u011finizi s\u00f6yleyemez; \u00e7\u00fcnk\u00fc e\u011fer bir talimat verilirse ki\u015fi, o anda olana de\u011fil, talimata odaklan\u0131r. Dharana, zihnin zaten i\u00e7inde oldu\u011fu faaliyete ait perdelerin (ko\u015falar\u0131n) veya saf mevcudiyetle mayan\u0131n i\u00e7ine n\u00fcfuz etmesidir. <\/span>Krishnamurti \u015f\u00f6yle der: \u201c...e\u011fer g\u00fcn i\u00e7inde ger\u00e7ekten uyan\u0131ksan\u0131z, her d\u00fc\u015f\u00fcnceyi, her duyguyu, zihnin her hareketini izliyor, tepkilerinizi g\u00f6zlemliyorsan\u0131z; d\u0131\u015f\u0131n\u0131zda ve i\u00e7inizde her \u015feyin derinden fark\u0131ndaysan\u0131z, o zaman bilincin yan\u0131 s\u0131ra b\u00fct\u00fcn bilin\u00e7d\u0131\u015f\u0131 da a\u00e7\u0131l\u0131r. Meditasyon ya\u015famdaki en b\u00fcy\u00fck sanatlardan biridir \u2014belki de en b\u00fcy\u00fc\u011f\u00fcd\u00fcr\u2014 ve bunu kimse kimseden \u00f6\u011frenemez. \u0130\u015fin g\u00fczelli\u011fi de buradad\u0131r. Hi\u00e7bir tekni\u011fi yoktur, dolay\u0131s\u0131yla hi\u00e7bir otoritesi de yoktur. Kendiniz hakk\u0131nda bilgi edindi\u011finizde, kendinizi g\u00f6zlemledi\u011finizde, nas\u0131l y\u00fcr\u00fcd\u00fcn\u00fcze, nas\u0131l yemek yedi\u011finize, ne s\u00f6yledi\u011finize, dedikoduya, nefrete, k\u0131skan\u00e7l\u0131\u011fa bakt\u0131\u011f\u0131n\u0131zda \u2014b\u00fct\u00fcn bunlar\u0131 kendinizde herhangi bir se\u00e7im yapmaks\u0131z\u0131n fark ediyorsan\u0131z\u2014 bu, meditasyonun bir par\u00e7as\u0131d\u0131r.\u201d<\/p>\n\n\n\n

   Mevcudiyet ve i\u00e7sel teslimiyetle e\u015f zamanl\u0131 olarak me\u015fgul olmak m\u00fcmk\u00fcnd\u00fcr. Eril mevcudiyet ile di\u015fil enerji\/fenomen bir olarak birle\u015fti\u011finde, bu Samadhi'dir; zahmetsiz \u00e7aba halidir.<\/span><\/p>\n\n\n\n

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

    Sanskrit kelimesi <\/span>dharana<\/span><\/i> genellikle \u201ckonsantrasyon\u201d olarak \u00e7evrilir, ancak
Konsantrasyon tam olarak nedir?<\/strong> Konsantrasyonun, \u201cbirincil dikkat\u201d ve \u201cikincil dikkat\u201d olarak adland\u0131raca\u011f\u0131m iki ana bile\u015feni vard\u0131r.<\/span><\/p>\n\n\n\n

1- Birincil dikkat, s\u0131n\u0131rl\u0131 zihnin dikkatidir. Odak, di\u011fer d\u00fc\u015f\u00fcnce ve duyumlar\u0131n d\u0131\u015flanmas\u0131yla tek bir nesneye daralt\u0131l\u0131r. <\/span>odakland\u0131\u011f\u0131<\/span><\/i> zihin \u00fczerine odaklan\u0131lm\u0131\u015ft\u0131r.<\/span><\/p>\n\n\n\n

2- \u0130kincil dikkat, s\u0131n\u0131rl\u0131 zihni g\u00f6zlemleyen fark\u0131ndal\u0131\u011f\u0131 veya se\u00e7imsiz olan saf mevcudiyeti ifade eder. <\/span><\/p>\n\n\n\n

Dolay\u0131s\u0131yla konsantrasyon, hem s\u0131n\u0131rl\u0131 zihnin s\u00fczgecinden ya da indirgeme vanas\u0131ndan <\/span>odaklan <\/span><\/i>bahsetti\u011fimiz durumlar i\u00e7in hem de mevcudiyetinizin sars\u0131lmazl\u0131\u011f\u0131ndan ya da kesintisizli\u011finden <\/span>bahsetti\u011fimiz durumlar i\u00e7in ge\u00e7erli <\/span><\/i>olabilir.<\/span><\/p>\n\n\n\n

 <\/p>\n\n\n\n

   Birinci dikkat, bir kameran\u0131n diyafram\u0131na benzer; dar veya geni\u015f bir \u015fekilde odaklanabilir. \u00d6rne\u011fin, e\u011fer nefes meditasyon nesnenizse, \u015funu g\u00f6zlemleyebilirsiniz: <\/span>dar<\/span><\/i> nefesin yaln\u0131zca burun deliklerinin alt\u0131ndaki b\u00f6lgeyle s\u0131n\u0131rl\u0131 kalmas\u0131n\u0131 veya karn\u0131n inip kalkmas\u0131n\u0131 g\u00f6zlemleyebilir, di\u011fer t\u00fcm d\u00fc\u015f\u00fcnce ve duyumlar\u0131 ard\u0131n\u0131zda b\u0131rakabilirsiniz. Dikkat, \u015fu \u015fekilde geni\u015fletilebilir: <\/span>geni\u015fletilmi\u015f<\/span><\/i>veya t\u00fcm bedene yay\u0131lan nefes hissini g\u00f6zlemlemeye y\u00f6nelinerek genel bir geni\u015fleme ve b\u00fcz\u00fclme hissedilebilir. Dikkat, bedenin \u00f6tesine ge\u00e7erek zihnin daha y\u00fcksek veya daha ince katmanlar\u0131na kadar geni\u015fleyebilir. Zihnin ilk dikkati ister dar ister da\u011f\u0131n\u0131k olsun, ikinci dikkat var olabilir ya da d\u00fc\u015f\u00fcnceler taraf\u0131ndan perdelenip mayada kaybolabilir. <\/span>b\u00fct\u00fcnl\u00fck<\/span><\/i> \u0130\u015fte Samadhi'nin gerektirdi\u011fi ve ondan ayr\u0131lamaz olan da bu fark\u0131ndal\u0131kt\u0131r. <\/span>
<\/span><\/p>\n\n\n\n

\"Derin meditasyonda konsantrasyonun ak\u0131\u015f\u0131, ya\u011f\u0131n ak\u0131\u015f\u0131 gibi kesintisizdir.\" \u2014 Patanjali<\/span><\/h5>\n\n\n\n
\"\"<\/figure><\/div>\n\n\n\n

 Benlik yap\u0131s\u0131, bir kamera operat\u00f6r\u00fc gibi, neye odaklanmak istedi\u011fini se\u00e7ebilir. Ancak fark\u0131ndal\u0131k her zaman se\u00e7eneksizdir, yaln\u0131zca ne varsa onun fark\u0131ndad\u0131r. Fark\u0131ndal\u0131\u011f\u0131n hi\u00e7bir i\u015fi yoktur ve hi\u00e7bir eylemde bulunmaz. Saf fark\u0131ndal\u0131k tepkisizdir ve bir \u015feyi di\u011ferine tercih etmez. O, t\u00fcm d\u00fc\u015f\u00fcncelerin ve t\u00fcm hallerin gelip ge\u00e7ti\u011fi aland\u0131r. <\/span><\/p>\n\n\n\n

   S\u0131n\u0131rl\u0131 zihin neye dikkat etti\u011finde <\/span>dir<\/span><\/i>...o anda, fark\u0131ndal\u0131\u011f\u0131 saran ya da onun olgularla \u00f6zde\u015fle\u015fmesine neden olan bilin\u00e7siz bir tepki yoktur. Bilin\u00e7siz tepki, se\u00e7im ve egoik tercih yaln\u0131zca zihin dikkatsiz oldu\u011funda ortaya \u00e7\u0131kar. Zihin eski bir al\u0131\u015fkanl\u0131k kal\u0131b\u0131ndan hareketle d\u00fc\u015f\u00fcnceler \u00fcreterek gezindi\u011finde iki ihtimal vard\u0131r: Ya fark\u0131ndal\u0131k kendi bilincinde kalmaya devam eder ya da zihin taraf\u0131ndan perdelenir. D\u00fc\u015f\u00fcnce biz onun fark\u0131nda kalmaya devam ederken do\u011fup yok olabilir ya da ya\u011f ak\u0131\u015f\u0131nda (fark\u0131ndal\u0131kta) bir kesinti meydana gelebilir ve fark\u0131ndal\u0131k zihinle sarmalan\u0131p kal\u0131r. <\/span><\/p>\n\n\n\n

   En sevdi\u011fim talimatlardan biri \u201csakin ol ve bil\u201ddir. Samadhi dharana ve dhyana'dan, yin ve yang'dan, Shakti ve Shiva'dan nas\u0131l ayr\u0131 de\u011filse; durgunluk da ne konsantrasyondan ayr\u0131d\u0131r ne de meditasyon nesnesine dalarak kendinden ge\u00e7meden. Zihnin ger\u00e7ek do\u011fas\u0131 \u00f6z-\u0131\u015f\u0131kl\u0131 bir fark\u0131ndal\u0131k olarak idrak edildi\u011finde \u015f\u00f6yle denilebilir:<\/span><\/p>\n\n\n\n

\u201c<\/span>hareket halinde ol ve bil<\/span><\/i>\u201dsakin ol ve bil\u201c diyebilece\u011fi gibi. <\/span><\/h5>\n\n\n\n

Daha k\u0131sa bir ifadeyle, durgunluk ve hareketin nihayetinde s\u0131n\u0131rl\u0131 zihin taraf\u0131ndan yarat\u0131lm\u0131\u015f bir ikilik oldu\u011fu idrak edilir. Mutlak perspektiften bak\u0131ld\u0131\u011f\u0131nda, s\u0131n\u0131rs\u0131z zihinde b\u00f6yle bir ayr\u0131m ger\u00e7ekten mevcut de\u011fildir. Samadhi'de durgunluk ve hareketin \u201cne bir, ne iki\u201d oldu\u011fu idrak edilir. \u201cBen\u201d, her yerde ve hi\u00e7bir yerde olan o durgun noktadan asla k\u0131p\u0131rdamaz. Dolulu\u011fu bo\u015fluk, durgunlu\u011fu hareket, \u00f6z\u00fc ise \u00f6teki olarak idrak eder ve bu ayr\u0131mlar\u0131 yaratan\u0131n s\u0131n\u0131rl\u0131 zihin oldu\u011funu anlar\u0131z. <\/span>belirgin<\/span><\/i> ayr\u0131mlar ve farklar. <\/span><\/p>\n\n\n\n

\n
<\/div>\n\n\n\n
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  Two aspects or dimensions of meditation can be found in most traditions in which the perennial wisdom flourishes. The two aspects have been called yin and yang, shakti and shiva, or energy and consciousness and many other names throughout history. These two aspects reflect the nature of the dualistic world in which we live. 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