{"id":8404,"date":"2022-02-11T14:22:55","date_gmt":"2022-02-11T14:22:55","guid":{"rendered":"https:\/\/awakentheworld-reference.mystagingwebsite.com\/?p=8404"},"modified":"2022-02-11T14:22:55","modified_gmt":"2022-02-11T14:22:55","slug":"ruh_koshalar_ve_ben_olmayis","status":"publish","type":"post","link":"https:\/\/awakentheworld.com\/tr\/the_soul_the_koshas_and_no_self\/","title":{"rendered":"Ruh, Ko\u015fa'lar ve \u201cBenliksizlik\u201d"},"content":{"rendered":"

    Kurtulu\u015f, mayan\u0131n t\u00fcm ve\u00e7helerinin(y\u00f6n) ya da ruhun t\u00fcm ve\u00e7helerinin bo\u015flu\u011funun idrak edildi\u011fi and\u0131r. Bu yaln\u0131zca zihinsel bir kavray\u0131\u015f de\u011fil, bo\u015flu\u011fun kendisinin her \u015feyden ayr\u0131lamaz oldu\u011funun bir uyan\u0131\u015f\u0131d\u0131r. Kurtulu\u015f, ruh ile benliksizlik aras\u0131ndaki ikili\u011fin ya da g\u00f6r\u00fcn\u00fcrdeki ayr\u0131m\u0131n \u00e7\u00f6k\u00fc\u015f\u00fcd\u00fcr. Ruh tam anlam\u0131yla bo\u015fluktur (shunyata) ve bo\u015fluk tam anlam\u0131yla ruhtur. \u0130lksel bo\u015fluk, ruh olarak uyan\u0131r.<\/span><\/p>\n\n\n\n

   Benlik yap\u0131s\u0131n\u0131 a\u00e7\u0131klayan pek \u00e7ok geli\u015fimsel model vard\u0131r; Maslow\u2019un hiyerar\u015fisi, spiral dinamikler, \u00e7e\u015fitli \u00e7akra tabanl\u0131 modeller, Kabala'n\u0131n sefirotlar\u0131 veya Platon, Plotinos ile Sri Aurobindo gibi mistikler taraf\u0131ndan farkl\u0131 bi\u00e7imlerde betimlenen b\u00fcy\u00fck varl\u0131k zinciri bunlardan baz\u0131lar\u0131d\u0131r. Daim\u00ee felsefeyi yans\u0131tan her olgun ruhsal sistemin kendine \u00f6zg\u00fc bir geli\u015fimsel modeli bulunur. Maslow\u2019un hiyerar\u015fisi gibi Bat\u0131l\u0131 psikolojik modellerin bir\u00e7o\u011fu eksiktir ve y\u00fcksek \u00e2lemlere dair bilgi uzun s\u00fcredir unutuldu\u011fu i\u00e7in, asl\u0131na bakarsan\u0131z Do\u011fu modellerinin hen\u00fcz yeni ba\u015flad\u0131\u011f\u0131 yerde biterler. Her sistem, zaman i\u00e7inde b\u00fcy\u00fcyen ve de\u011fi\u015fen benli\u011fi olu\u015fturan olgular y\u0131\u011f\u0131n\u0131na i\u015faret etmek \u00fczere farkl\u0131 bir perspektif ve farkl\u0131 bir dil \u015fablonu sunan benzersiz bir mercektir. \u00d6nemli olan, herhangi bir sistemi tek do\u011fru olarak inan\u0131p kabul etmek de\u011fil, hepsinin kendi i\u00e7inizde neye i\u015faret etti\u011fini g\u00f6rmek; bilin\u00e7d\u0131\u015f\u0131 k\u0131s\u0131mlar\u0131n\u0131z\u0131 bilin\u00e7li h\u00e2le getirmektir.<\/span><\/p>\n\n\n\n

    Erken d\u00f6nem Budizmi ve Hinduizm \u201c\u00fc\u00e7 d\u00fcnyadan\u201d, \u201c\u00fc\u00e7 alandan\u201d, \u201c\u00fc\u00e7 varolu\u015f d\u00fczleminden\u201d veya \u201c\u00fc\u00e7 \u00e2lemden\u201d bahseder. <\/span>Gayatri Mantras\u0131<\/b> En eski Vedik metinlerden biri olan Rig Veda'da, \u00fc\u00e7 \u00e2lem i\u00e7inde uyanmaktan bahsedilir. Vedalar, insan\u0131n kendi ger\u00e7ek do\u011fas\u0131na uyanmas\u0131n\u0131 sa\u011flayan birer \u201cilahi\u201d gibidir. Gayatri, yogiler taraf\u0131ndan Vedalar\u0131n \u00f6z\u00fc veya Vedalar\u0131n annesi ve ilahi bilginin \u00f6z suyu (cevheri) olarak kabul edilir. \u0130ll\u00fczyondan kurtulu\u015fa ermek i\u00e7in gross (kaba\/fiziksel), subtle (ince\/s\u00fcptil) ve causal (nedensel) olmak \u00fczere her \u00fc\u00e7 \u00e2lemin de uyand\u0131r\u0131lmas\u0131 gerekti\u011fini s\u00f6yler. Bunu ifade etmenin bir ba\u015fka yolu da \u015fudur: Ki\u015fi, her \u00fc\u00e7 \u00e2lemin de bo\u015flu\u011funu idrak etmeli, bilin\u00e7li fark\u0131ndal\u0131\u011f\u0131 her bir \u00e2leme getirmeli, ancak onlarla hi\u00e7bir benlik duygusu \u00f6zde\u015fle\u015ftirmemelidir.<\/span><\/p>\n\n\n\n

\u201cOm Bhur Bhuva Swaha\u201d
\u00dc\u00e7 \u00e2lemi uyand\u0131r\u0131n (kaba, ince, nedensel)<\/strong><\/h5>\n\n\n\n
<\/div>\n\n\n\n

    Her bir \u00e2lem, ger\u00e7ek do\u011fam\u0131z\u0131n \u00fczerine \u00e7ekilmi\u015f bir \u00f6rt\u00fc gibi olan bir maya katman\u0131 veya ruhun \/ benlik yap\u0131s\u0131n\u0131n bir katman\u0131d\u0131r. Benzer \u015fekilde Buda, Nirvana'ya ula\u015fmak i\u00e7in zihin maddesinin 5 skandhas\u0131n\u0131 yani y\u0131\u011f\u0131n\u0131n\u0131, yani t\u00fcm benlik yap\u0131s\u0131n\u0131n bo\u015flu\u011funun idrak edilmesi gerekti\u011fini s\u00f6ylemi\u015ftir. 5 skandha, benlik yap\u0131s\u0131n\u0131n i\u015fleyi\u015fine dair i\u015flevsel bir modeldir. Model, benlik yap\u0131s\u0131n\u0131n t\u00fcm y\u00f6nlerine i\u015faret etti\u011fi s\u00fcrece b\u00f6l\u00fcnmelerin say\u0131s\u0131 \u00f6nemli de\u011fildir.<\/span><\/p>\n\n\n\n

    Bir ba\u015fka kavramsal mercek, benlik yap\u0131s\u0131n\u0131 ko\u015fa ad\u0131 verilen 5 k\u0131l\u0131fa ay\u0131ran Upani\u015fadlarda bulunabilir. Ko\u015falar, ruhu \u00f6rten birer maya veya ill\u00fczyon katman\u0131 olmakla birlikte, ayn\u0131 zamanda ruhun d\u0131\u015favurumlar\u0131d\u0131r. \u0130\u00e7sel ara\u015ft\u0131rma i\u00e7in kavramsal bir \u00e7er\u00e7eve \u00f6rne\u011fi olarak ko\u015fa sistemini kullanaca\u011f\u0131z.<\/span><\/p>\n\n\n\n

Kendini bilmek \/ \u00f6zbilgi i\u00e7in ilk Hermetik ilke \u015fudur: \u201cHer \u015eey zihindir; evren zihinseldir.\u201d <\/span><\/h5>\n\n\n\n
<\/div>\n\n\n\n

Her bir ko\u015fa veya maya k\u0131l\u0131f\u0131, kabadan s\u00fcptile uzanan bir fenomenler s\u00fcreklili\u011fi veya matrisi i\u00e7inde var olan bir zihin d\u00fczeyi olarak tan\u0131mlanabilir. Dalla\u015fan \u00f6r\u00fcnt\u00fcler, do\u011fan\u0131n t\u00fcm d\u00fczeylerinde ve fraktal \u00f6l\u00e7eklerinde bulunan zihnin imza niteli\u011findeki \u00f6r\u00fcnt\u00fclerinden biridir. Dalla\u015fan zihin \u00f6r\u00fcnt\u00fcleri, Max Planck Enstit\u00fcs\u00fc taraf\u0131ndan \u00fcnl\u00fc \u201cMilenyum Ko\u015fusu\u201d (Millennium Run) sim\u00fclasyonunda haritaland\u0131r\u0131lm\u0131\u015f olan, bo\u015f uzay veya karanl\u0131k madde olarak kabul edilen \u015feyin i\u00e7inde de bulunmu\u015ftur. Bo\u015f uzay, n\u00f6ronlar ve n\u00f6ral yap\u0131lar gibi g\u00f6r\u00fcnen \u015feylerden olu\u015fan bir zihne benzer (sa\u011fdaki g\u00f6rsele bak\u0131n). Ayn\u0131 dallanan \u00f6r\u00fcnt\u00fcler en k\u00fc\u00e7\u00fck atomik yap\u0131larda, h\u00fccre yap\u0131lar\u0131nda ve nehirlerin, y\u0131ld\u0131r\u0131mlar\u0131n dallanan \u00f6r\u00fcnt\u00fcleri ile enerji hareketinin \u00f6r\u00fcnt\u00fcleri gibi makro \u00f6l\u00e7ekte de mevcuttur. Zihin do\u011fas\u0131 gere\u011fi fraktald\u0131r; b\u00fcy\u00fctmenin farkl\u0131 \u00f6l\u00e7eklerinde kendi kendine benzerlik \u00f6zelliklerini g\u00f6sterir.<\/span><\/p>\n\n\n\n

Enerjiyi ve zihni, enerji farkl\u0131 ortamlar i\u00e7inden hareket ederken imza niteli\u011findeki a\u011fa\u00e7 benzeri yap\u0131lar\u0131 olu\u015fturan dallanan elektriksel de\u015farjlar olan Lichtenberg fig\u00fcrlerinin olu\u015fumunu g\u00f6zlemleyerek anlamaya ba\u015flayabiliriz. Lichtenberg fig\u00fcr\u00fc, dallar\u0131n ya da do\u011fadaki Li \u00f6r\u00fcnt\u00fclerinin yeni ba\u011flant\u0131lar\u0131, yeni olas\u0131l\u0131klar\u0131 nas\u0131l \u201carad\u0131\u011f\u0131n\u0131\u201d g\u00f6sterir. Dallanma, evrenin yarat\u0131c\u0131l\u0131\u011f\u0131 veya yenili\u011fi hayata ge\u00e7irme ara\u00e7lar\u0131ndan biridir. Dallanan \u015fey canl\u0131d\u0131r, b\u00fcy\u00fcr, yay\u0131l\u0131r ve ke\u015ffeder; bir anlamda bu bir t\u00fcr d\u00fc\u015f\u00fcnmedir. <\/span><\/p>\n\n\n\n

Bu fig\u00fcr, be\u015f milyon voltluk bir par\u00e7ac\u0131k h\u0131zland\u0131r\u0131c\u0131 kullan\u0131larak akrilik bir blo\u011fa trilyonlarca elektron enjekte edilmesiyle olu\u015fturulur. Enerjinin olu\u015fturdu\u011fu a\u011fa\u00e7 benzeri yap\u0131y\u0131 g\u00f6zlemledi\u011fimizde, enerjinin ortam\u0131n i\u00e7inden ge\u00e7erken izledi\u011fi yolu g\u00f6r\u00fcyoruz. Benzer dallanma veya y\u0131ld\u0131r\u0131m t\u00fcr\u00fc \u00f6r\u00fcnt\u00fcler, y\u0131ld\u0131r\u0131m \u00e7arpmas\u0131na maruz kalm\u0131\u015f bireyler \u00fczerinde de g\u00f6r\u00fclebilir.<\/span><\/p>\n\n\n\n

Dallanmaya veya ko\u015fullanmaya yol a\u00e7an d\u00fcnk\u00fc diren\u00e7, yar\u0131n\u0131n tekrarlanan deneyimi haline gelir ve her \u015fey ebedi bir \u015e\u0130MD\u0130'de g\u00f6zler \u00f6n\u00fcne serilir. Carl Jung \u201cNeye direnirseniz o kal\u0131r\u201d demi\u015ftir. Olan \u015feye kar\u015f\u0131 bir diren\u00e7 oldu\u011funda evren yollar a\u00e7ar, \u00f6r\u00fcnt\u00fcleri tutar ve evrenin geri kalan\u0131ndan ba\u011f\u0131ms\u0131z bir \u201cbenlik\u201d yap\u0131s\u0131 yarat\u0131r. Bu, enerjinin kurulmu\u015f yollar\u0131 takip etme e\u011filiminden ibaret olan karman\u0131n yarat\u0131l\u0131\u015f\u0131d\u0131r. Evren olarak adland\u0131rd\u0131\u011f\u0131m\u0131z ko\u015fullanm\u0131\u015f zihin matrisinde enerji ve d\u00fc\u015f\u00fcnce, mikro d\u00fczeyden makro d\u00fczeye bir s\u00fcreklilik \u00fczerinde var olan fraktal labirentlerde d\u00f6ng\u00fcye girer, sonsuza dek dallan\u0131p ke\u015ffeder.<\/span><\/p>\n\n\n\n

\n\n\n\n
Mayan\u0131n fiziksel k\u0131l\u0131f\u0131 (annamayakosha)<\/strong><\/span><\/h5>\n\n\n\n

   Fiziksel k\u0131l\u0131f, d\u0131\u015f d\u00fcnya alg\u0131s\u0131n\u0131 olu\u015fturan duyusal verilerden yarat\u0131lm\u0131\u015f bir zihin kurgusudur. Fiziksel k\u0131l\u0131f, fiziksel bir beden olma ill\u00fczyonunu yaratan \u015feydir. Modernli\u011fin ve bilimin ilerlemesiyle birlikte, zihinsel olarak kurgulanm\u0131\u015f fiziksel d\u00fcnyay\u0131 ke\u015ffetmek, i\u00e7ine n\u00fcfuz etmek ve onu manip\u00fcle etmek konusunda b\u00fcy\u00fck bir kapasite geli\u015ftirdik. \u0130nsanlar\u0131n \u00e7o\u011funda fark\u0131ndal\u0131\u011f\u0131n neredeyse tamam\u0131 fiziksel katmanda ikamet eder ve insan faaliyetlerinin \u00e7o\u011fu bilin\u00e7sizce i\u015fler. Bu fiziksel varl\u0131k oldu\u011fumuza inan\u0131r\u0131z ve davran\u0131\u015f\u0131m\u0131z; tamamen bu ill\u00fczyonel benli\u011fin yarar\u0131na olan sonsuz \u00f6r\u00fcnt\u00fcleri tekrarlayan, robotik ve ko\u015fullanm\u0131\u015f bir nitelik ta\u015f\u0131r. Fiziksel ve zihinsel k\u0131l\u0131flar birlikte, \u015fu anda D\u00fcnya'daki insanlar\u0131n \u00e7o\u011funun deneyimledi\u011fi konsens\u00fcs (ortak) ger\u00e7ekli\u011fi olu\u015fturan unsurlard\u0131r. <\/span><\/p>\n\n\n\n

Leonardo da Vinci \u015f\u00f6yle demi\u015ftir: \u201c\u0130nsan ve hayvanlar sadece besin i\u00e7in bir ge\u00e7it ve kanal, di\u011fer hayvanlar i\u00e7in bir mezar, \u00f6l\u00fcler i\u00e7in bir s\u0131\u011f\u0131nakt\u0131r\u2026\u201d<\/span><\/i>    <\/span><\/h5>\n\n\n\n
<\/div>\n\n\n\n


Annamayakosha ile tamamen \u00f6zde\u015fle\u015fmi\u015f bir ki\u015fi, d\u00fc\u015f\u00fcnd\u00fc\u011f\u00fc d\u00fc\u015f\u00fcncelerin veya sergiledi\u011fi davran\u0131\u015flar\u0131n fark\u0131nda de\u011fildir; kelimenin tam anlam\u0131yla tekrar edip durdu\u011fu fiziksel \u00f6r\u00fcnt\u00fcyle \u00f6zde\u015fle\u015fmi\u015ftir. B\u00f6yle bir ki\u015fi robotik bir ya\u015fam s\u00fcrer ve ger\u00e7ekten tam anlam\u0131yla canl\u0131 oldu\u011fu s\u00f6ylenemez. \u0130sa \u201c\u00d6l\u00fclerin \u00f6l\u00fclerini g\u00f6mmesine izin ver\u201d dedi\u011finde, kastetti\u011fi insanlar varl\u0131\u011f\u0131n en kaba d\u00fczeyinde ya\u015fayan ki\u015filerdi. Bu anlamda onlar zaten \u00f6l\u00fcyd\u00fc. \u201cDirili\u015f\u201d veya \u201cy\u0131lan\u0131 y\u00fckseltmek\u201d metaforu, insan\u0131n kendi enerjisini bu katmandan varl\u0131\u011f\u0131n daha y\u00fcksek d\u00fczeylerine y\u00fckseltmesine i\u015faret eder. <\/span><\/p>\n\n\n\n

\u201cMusa \u00e7\u00f6lde y\u0131lan\u0131 nas\u0131l y\u00fckselttiyse, \u0130nsano\u011flu'nun da ayn\u0131 \u015fekilde y\u00fckseltilmesi gerekir.\u201d Yuhanna 3:14<\/span><\/i><\/h5>\n\n\n\n
\n\n\n\n
Zihinsel k\u0131l\u0131f (mannomayakosha)<\/strong><\/span><\/h5>\n\n\n\n

    Alt zihin ya da genellikle d\u00fc\u015f\u00fcnce zihni veya duyusal zihin olarak adland\u0131rd\u0131\u011f\u0131m\u0131z katman, manomaya ko\u015fa, yani zihinsel k\u0131l\u0131ft\u0131r. T\u00fcm zihinsel imgeleri, i\u00e7sel konu\u015fmalar\u0131, alg\u0131lar\u0131 ve duygular\u0131, hayalleri, d\u00fc\u015fleri, kavramlar\u0131 ve tan\u0131mlar\u0131 kapsar. K\u0131sacas\u0131, d\u00fcnyaya anlam y\u00fckleyen her \u015feyi ve ayn\u0131 zamanda anlams\u0131z olan her \u015feyi i\u00e7erir. <\/span><\/p>\n\n\n\n

Egzersiz:<\/strong><\/p>\n\n\n\n

D\u00fc\u015f\u00fcnce her zaman ya g\u00f6rsel bir bi\u00e7imdedir, ya i\u015fitseldir (i\u00e7sel konu\u015fma veya ses) ya da bu ikisinin bir birle\u015fimidir. \u00d6n\u00fcm\u00fczdeki 5 dakika boyunca d\u00fc\u015f\u00fcncelerini sessizlik i\u00e7inde g\u00f6zlemlemeyi dene. Her d\u00fc\u015f\u00fcncenin ya imgelerden, ya i\u015fitsel bir bile\u015fenden (i\u00e7sel konu\u015fmadan) ya da her ikisinden olu\u015ftu\u011funu fark edeceksin.<\/span><\/p>\n\n\n\n

   Zihin kendi iradesiyle, yani bilin\u00e7d\u0131\u015f\u0131 bir \u015fekilde hareket etti\u011finde, bunun nedeni \u201cdukkha\u201d ya da tatminsizlik h\u00e2lidir. Bu, manas\u0131n, yani alt zihnin kendi ba\u015f\u0131na i\u015fleyerek s\u00fcrekli hareket h\u00e2linde olmas\u0131d\u0131r. Alt zihin hi\u00e7bir zaman \u201colan\u201d ile yetinmez; temelde arzu ve ka\u00e7\u0131nma kal\u0131plar\u0131ndan olu\u015fur.\n\nAlt zihin, organizmay\u0131 ve benlik yap\u0131s\u0131n\u0131 korumak ve insan deneyiminin s\u00fcrd\u00fcr\u00fclebilmesini sa\u011flamak i\u00e7in vard\u0131r. Ancak ki\u015fi kendi personas\u0131yla \u00f6zde\u015fle\u015fti\u011finde, olmas\u0131 gerekti\u011fi gibi bir hizmetk\u00e2r olmak yerine efendi h\u00e2line gelir.\n\nOlan bitene kar\u015f\u0131 her diren\u00e7 g\u00f6sterdi\u011fimizde, zihin arzu ve ka\u00e7\u0131nma kal\u0131plar\u0131na girer ve o anda ger\u00e7ekle\u015fen \u015feyi eksik bir \u015fekilde deneyimleriz. Benlik yap\u0131s\u0131yla \u00f6zde\u015fle\u015fmek, ger\u00e7ekli\u011fi \u201cfiltrelenmi\u015f\u201d bir \u015fekilde deneyimlememize neden olur ve zihnin filtresinden ge\u00e7en bir ya\u015fam deneyimi olan patolojik d\u00fc\u015f\u00fcnce bi\u00e7imlerini \u00fcretir.\n\nGer\u00e7ekli\u011fin eksik deneyimi, zihnin d\u0131\u015f d\u00fcnyaya dair olu\u015fturdu\u011fu tasar\u0131ma y\u00f6nelmek ve s\u00fcrekli de\u011fi\u015fen \u201c\u015feylere\u201d ya da fenomenlere odaklanmak anlam\u0131na gelir. Kim oldu\u011fumuza veya ne oldu\u011fumuza dair alg\u0131m\u0131z bu fenomenlerle \u00f6zde\u015fle\u015fmeye dayan\u0131yorsa (\u00f6rne\u011fin bir \u015feyi di\u011ferine tercih ediyor ya da ona tutunuyorsak), bunlar ka\u00e7\u0131n\u0131lmaz olarak de\u011fi\u015fti\u011finde ac\u0131 \u00e7ekeriz.\n\n\u0130nsanl\u0131\u011f\u0131n b\u00fcy\u00fck bir b\u00f6l\u00fcm\u00fc annamaya ko\u015fa ve manomaya ko\u015fa d\u00fczeylerinde i\u015fleyi\u015fini s\u00fcrd\u00fcr\u00fcyor.<\/span>
<\/b><\/p>\n\n\n\n

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Enerji veya Pranik K\u0131l\u0131f (pranamayakosha)<\/strong><\/span><\/h5>\n\n\n\n

\u00a0 \u00a0 Prana, yani i\u00e7sel enerji veya i\u00e7sel canl\u0131l\u0131k, farkl\u0131 geleneklerde pek \u00e7ok isimle an\u0131lm\u0131\u015ft\u0131r: Taoizm\u2019de chi, kundalini shakti<\/a> Vedik gelenekte prana shakti, Hristiyan mistisizminde Kutsal Ruh, Yahudilikte Shekhinah ve M\u0131s\u0131r gelene\u011finde Sekhmet.\n\nTezah\u00fcr etmi\u015f h\u00e2liyle prana, kalbini att\u0131ran, ya\u015fam enerjini harekete ge\u00e7iren ve her an atomlar\u0131n\u0131 varolu\u015f i\u00e7inde dans ettiren, evrenin ilksel titre\u015fimidir. Her insan\u0131n i\u00e7inde gizil h\u00e2lde ise insan bilincinin, enerjisinin ve zihninin Tanr\u0131sal bilin\u00e7, enerji ve zihne do\u011fru geli\u015ferek a\u00e7\u0131lma potansiyelidir.\n\nBu anlamda Tanr\u0131, varl\u0131klar\u0131n s\u00fcrekli olarak ortaya \u00e7\u0131k\u0131p yeniden yok oldu\u011fu bitmek bilmeyen s\u00fcrece i\u015faret eden bir s\u00f6zc\u00fckt\u00fcr. Bu s\u00fcre\u00e7, farkl\u0131 zihin d\u00fczeylerinde, kabadan inceye do\u011fru bi\u00e7im kazan\u0131rken ilksel spiral ya da enerji spirali arac\u0131l\u0131\u011f\u0131yla ger\u00e7ekle\u015fir.\n\nBunu ba\u015fka bir \u015fekilde ifade edecek olursak, Tanr\u0131 ya da ger\u00e7ek \u00d6z, \u201cvar olan her \u015fey\u201ddir.<\/span><\/p>\n\n\n\n

   Prana, duyular\u0131n e\u015fi\u011finde alg\u0131lanan ince bir titre\u015fim ya da \u201cde\u011fi\u015fim alan\u0131\u201d olarak deneyimlenir. Bu son derece ince d\u00fczeyde duyum, belirli ve sabit bir \u015fey olarak de\u011fil, dalga benzeri veya serbest\u00e7e akan bir s\u00fcre\u00e7 olarak alg\u0131lan\u0131r. Prana alg\u0131s\u0131 tek bir duyuyla s\u0131n\u0131rl\u0131 de\u011fildir; aksine, t\u00fcm duyular\u0131n i\u00e7inden akan titre\u015fimsel bir alan olarak deneyimlenir.\n\nKi\u015fi fiziksel duyular\u0131n nesnelerinden fark\u0131ndal\u0131\u011f\u0131n\u0131 geri \u00e7ekmeye ba\u015flad\u0131\u011f\u0131nda, enerji ko\u015fullanm\u0131\u015f zihin-beden yap\u0131s\u0131 i\u00e7inde ak\u0131p gitmekten \u00f6zg\u00fcrle\u015fir ve d\u0131\u015fsalla\u015ft\u0131r\u0131lm\u0131\u015f bir d\u00fcnya tasar\u0131m\u0131na ili\u015fkin zihinsel yans\u0131mam\u0131z da yava\u015f yava\u015f \u00e7\u00f6z\u00fclmeye ba\u015flar. <\/span><\/p>\n\n\n\n

\u00a0\u00a0\u00a0Pranik katman\u0131, maddi jhanalara y\u00f6nelik meditatif bir derinle\u015fme yoluyla bilin\u00e7li h\u00e2le getirmek m\u00fcmk\u00fcnd\u00fcr. Yoga geleneklerinde bu h\u00e2le Savikalpa Samadhi, yani \u201ctohumlu Samadhi\u201d denir.\n\n\u201cTemel\u201d ya da \u201ctohumlu\u201d olarak adland\u0131r\u0131lmas\u0131n\u0131n nedeni, bu d\u00fczeyde h\u00e2l\u00e2 baz\u0131 fenomenlerin, yani bir bi\u00e7im tohumunun varl\u0131\u011f\u0131n\u0131 s\u00fcrd\u00fcrmesidir. Bu bi\u00e7im belirli ve sabit bir yap\u0131dan ziyade dalga benzeri olsa da, yine de bir t\u00fcr bi\u00e7im s\u00f6z konusudur.\n\nMeditatif derinle\u015fmenin bu ilk a\u015famalar\u0131 ayn\u0131 zamanda kundalini uyan\u0131\u015f\u0131<\/a>Prana\u2019n\u0131n beden i\u00e7inde ge\u00e7ti\u011fi enerji kanallar\u0131na ba\u011fl\u0131 olarak, bu deneyim bir\u00e7ok farkl\u0131 bi\u00e7imde ortaya \u00e7\u0131kabilir. T\u00fcm k\u0131l\u0131flarda oldu\u011fu gibi, benlik alg\u0131m\u0131z\u0131 bununla \u00f6zde\u015fle\u015ftirdi\u011fimizde, bu katman da Maya\u2019dan, yani bir yan\u0131lsamadan ibarettir.\n\nSavikalpa Samadhi\u2019yi deneyimlemek, \u00f6zg\u00fcrle\u015ftirici bir idrakle ayn\u0131 \u015fey de\u011fildir. Ki\u015fi, enerji alan\u0131 arac\u0131l\u0131\u011f\u0131yla t\u00fcm varolu\u015fla bir b\u00fct\u00fcn h\u00e2linde olman\u0131n son derece derin ve mutluluk verici deneyimini ya\u015fayabilir. \u201cBen\u201d duygusu, var olan her \u015feyi kapsayacak \u015fekilde geni\u015fleyebilir. Ancak ki\u015fi h\u00e2l\u00e2 bu \u201cBen\u201d duygusuyla ya da ya\u015fad\u0131\u011f\u0131 deneyimle \u00f6zde\u015fle\u015fmi\u015f olabilir. Bu da deneyim sona erdi\u011finde derin bir kay\u0131p duygusuna yol a\u00e7abilir.<\/span><\/p>\n\n\n\n

   Duyumu m\u00fcmk\u00fcn olan en ince fark\u0131ndal\u0131k d\u00fczeyinde, yani duyular\u0131n k\u00f6k ya da e\u015fik d\u00fczeyinde g\u00f6zlemledi\u011fimizde, bilinci iki enerji kutbundan olu\u015fan pranik alana ta\u015f\u0131r\u0131z. Enerji, benlik yap\u0131s\u0131n\u0131n filtresinden ge\u00e7ti\u011finde iki y\u00f6nden birine akar: ya olumlu arzu ve tutunma bi\u00e7iminde kendini g\u00f6sterir ya da olumsuz itme ve ka\u00e7\u0131nma \u015feklinde ortaya \u00e7\u0131kar.\n\nBir elektrom\u0131knat\u0131s gibi, ikilik i\u00e7indeki s\u0131n\u0131rl\u0131 benlik s\u00fcrekli olarak ya \u00e7eker ya da iter. Enerjinin, ikilik \u00fczerine kurulu d\u00fcnyan\u0131n ko\u015fullanm\u0131\u015f kal\u0131plar\u0131ndan serbest kalmas\u0131, benli\u011fin \u00e7\u00f6z\u00fclmesi ya da \u201c\u00f6lmesi\u201d anlam\u0131na gelir.\n\nAsl\u0131nda ego diyebilece\u011fimiz, var olan ba\u011f\u0131ms\u0131z bir \u015fey yoktur; yaln\u0131zca egosal etkinlik vard\u0131r. Bu etkinlik sona erdi\u011finde, benlik yan\u0131lsamas\u0131 a\u00e7\u0131\u011fa \u00e7\u0131kar; t\u0131pk\u0131... <\/span>o <\/span><\/i>Benlik yan\u0131lsamas\u0131n\u0131n ise hi\u00e7bir yerde bulunamad\u0131\u011f\u0131 ortaya \u00e7\u0131kar. Dolay\u0131s\u0131yla ger\u00e7ekten \u00f6len bir \u015fey yoktur; yaln\u0131zca yan\u0131lsama olan benli\u011fin bir yan\u0131lsamadan ibaret oldu\u011fu a\u00e7\u0131\u011fa \u00e7\u0131kar.\n\nBudist gelenekte enerjinin kar\u015f\u0131l\u0131\u011f\u0131 \u201cpiti\u201ddir. Piti, meditatif derinle\u015fmenin daha ileri h\u00e2llerine girildik\u00e7e ortaya \u00e7\u0131kan co\u015fku, mutluluk veya vecd h\u00e2li olarak tan\u0131mlan\u0131r. <\/span><\/p>\n\n\n\n

   Meditasyonda ilerledik\u00e7e ki\u015fi, fark\u0131ndal\u0131\u011f\u0131n k\u00f6k d\u00fczeyinde s\u00fcrekli de\u011fi\u015fen duyusal fenomenleri, yani \u201canicca\u201dy\u0131 idrak edebilir.\n\nHerhangi bir \u015feyi tam anlam\u0131yla deneyimledi\u011finizde, onu enerji olarak deneyimlersiniz; herhangi bir ayr\u0131m ya da ko\u015fullanm\u0131\u015f arzu ve ka\u00e7\u0131nma kal\u0131b\u0131 devreye girmez. Eski benlik yap\u0131s\u0131n\u0131 besleyen veya deneyime tutunan hi\u00e7bir enerji kalmaz.\n\nFenomenler ortaya \u00e7\u0131k\u0131p ge\u00e7erken herhangi bir tepki olu\u015fmaz. Dolay\u0131s\u0131yla yeni bir zihinsel ba\u011flant\u0131 kurulmaz; yeni bir zihin ya da karma yarat\u0131lmaz; sankaralar olu\u015fmaz ve deneyimden herhangi bir ayr\u0131\u015fma ortaya \u00e7\u0131kmaz.\n\nHer \u015fey s\u00fcrekli olarak yeniden ve taze bir \u015fekilde ortaya \u00e7\u0131kar; her \u015fey, egosal benli\u011fin arac\u0131l\u0131\u011f\u0131 olmaks\u0131z\u0131n, sanki ilk kez deneyimleniyormu\u015f gibi, \u201cba\u015flang\u0131\u00e7 zihniyle\u201d ya\u015fan\u0131r. Ortaya \u00e7\u0131kan veya ge\u00e7en hi\u00e7bir bi\u00e7ime kar\u015f\u0131 tutunma ya da ba\u011fl\u0131l\u0131k olu\u015fmaz.<\/span><\/p>\n\n\n\n

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Y\u00fcksek Zihin veya Bilgelik K\u0131l\u0131flar\u0131 (Vijnanamayakosha)<\/strong><\/span><\/h5>\n\n\n\n

    Enerji ko\u015fullanm\u0131\u015f kal\u0131plardan \u00f6zg\u00fcrle\u015ftik\u00e7e, ki\u015fi daha y\u00fcksek zihin katmanlar\u0131yla ba\u011flant\u0131 kurabilir. Ki\u015finin i\u00e7indeki ya\u015fam a\u011fac\u0131, egoyu d\u0131\u015far\u0131ya yay\u0131nlayan bir anten olmaktan ziyade, gizemli bir kaynaktan geleni alan bir antene d\u00f6n\u00fc\u015f\u00fcr.\n\nGer\u00e7ek yarat\u0131c\u0131l\u0131\u011f\u0131n, sanat\u0131n, m\u00fczi\u011fin, \u015fiirin, edebiyat\u0131n ve yenili\u011fin t\u00fcm\u00fc, s\u0131n\u0131rl\u0131 ve ko\u015fullanm\u0131\u015f zihnin \u00f6tesindeki bu kaynaktan gelir.\n\nVedik geleneklerde bu, Buddhi ya da entelekt olarak; Budizm\u2019de i\u00e7g\u00f6r\u00fc alan\u0131 olarak; Platon ve Plotinus\u2019ta ise \u201cformlar d\u00fcnyas\u0131\u201d olarak adland\u0131r\u0131l\u0131r. Henry Corbin ve onun izinden giden yazarlar\u0131n \u00e7al\u0131\u015fmalar\u0131nda ise bu alan, yaln\u0131zca hayal \u00fcr\u00fcn\u00fc olandan ayr\u0131\u015ft\u0131r\u0131larak ele al\u0131n\u0131r. <\/span>hayali<\/span><\/i> sadece hayali olmas\u0131n\u0131n aksine.<\/span><\/p>\n\n\n\n

   \u00d6zellikle vurgulanmas\u0131 gereken nokta, bu alan\u0131n saf bir ara\u015ft\u0131rma yoluyla, ger\u00e7ekli\u011fi oldu\u011fu h\u00e2liyle g\u00f6zlemleyerek a\u00e7\u0131\u011fa \u00e7\u0131kmas\u0131d\u0131r. T\u00fcm egosal etkinliklerden vazge\u00e7ip saf bo\u015flu\u011fa, saf fark\u0131ndal\u0131\u011fa ve tan\u0131kl\u0131k h\u00e2line girerek idrak edilir.\n\nBu alan, g\u00f6rselle\u015ftirme, rit\u00fceller, teknikler veya pratikler yoluyla **ger\u00e7ekle\u015fmez**; \u00e7\u00fcnk\u00fc bunlar\u0131n t\u00fcm\u00fc, a\u015f\u0131lmas\u0131 gereken ko\u015fullanm\u0131\u015f zihnin bir par\u00e7as\u0131d\u0131r.\n\nAlt zihin ile y\u00fcksek zihin aras\u0131ndaki fark \u015fudur: Alt zihin, kendili\u011finden ortaya \u00e7\u0131kan, tekrarlayan ve d\u00f6ng\u00fcsel d\u00fc\u015f\u00fcnce fenomenleri \u00fcretirken; y\u00fcksek zihinde ki\u015fi yaln\u0131zca ger\u00e7ekli\u011fi oldu\u011fu h\u00e2liyle tan\u0131kl\u0131k ederek deneyimler.\n\nNeden-sonu\u00e7, determinizm ve \u00f6zg\u00fcr irade, \u00f6zne-nesne ikili\u011fini gerektirir. Ancak imgesel alana do\u011fru ilerledik\u00e7e bu ikilik ortadan kalkar.\n\nYolun bir par\u00e7as\u0131 da alt zihnin hayal g\u00fcc\u00fc ile y\u00fcksek zihnin \u201cimgelem alan\u0131ndan\u201d gelen a\u00e7\u0131l\u0131mlar\u0131n\u0131 birbirinden ay\u0131rt etmeyi \u00f6\u011frenmektir. Alt zihni ay\u0131rt etmek... <\/span>kavramlar<\/span><\/i> daha y\u00fcksekten <\/span>yap\u0131lar<\/span><\/i>.<\/span><\/p>\n\n\n\n

   Yolculu\u011fun bir noktas\u0131nda d\u00fcnya tersine d\u00f6ner; benli\u011fin alt katmanlar\u0131 d\u00f6n\u00fc\u015ft\u00fcr\u00fcl\u00fcp i\u015fe ko\u015fulur ve canavarlar, egosal k\u00fc\u00e7\u00fck efendiler, d\u00fc\u015fm\u00fc\u015f olanlar meleklere d\u00f6n\u00fc\u015f\u00fcr. Buna \u201ctersine d\u00f6n\u00fc\u015f\u201d ya da \u201cflip\u201d denebilir. <\/span>Y\u00fcksek zihin, sembollerin ve y\u00fcksek zihne ait yap\u0131lar\u0131n simyasal bir d\u00f6n\u00fc\u015f\u00fcmle enerjiye, d\u00fc\u015f\u00fcncelere ve maddi bi\u00e7imlere d\u00f6n\u00fc\u015ft\u00fc\u011f\u00fc aland\u0131r. Semboller \u00e7evremizde, canl\u0131 bir \u015fekilde varl\u0131klar\u0131n\u0131 s\u00fcrd\u00fcr\u00fcyor ve bizi etkiliyorlar; ancak hen\u00fcz onlar\u0131 g\u00f6recek g\u00f6zlere sahip de\u011filiz.\n\nJung, ya\u015famlar\u0131m\u0131z\u0131 \u015fekillendiren arketipsel bir alandan, kolektif bilin\u00e7d\u0131\u015f\u0131ndan s\u00f6z etti. Joseph Campbell ise t\u00fcm dinlerin do\u011fas\u0131nda ortak bir mitik yap\u0131 bulundu\u011funu ve belirli mitlerin, altta yatan arketipsel bir bi\u00e7imin ifadeleri oldu\u011funu a\u00e7\u0131klad\u0131. \u015e\u00f6yle diyordu:<\/span><\/p>\n\n\n\n

\u201cKahraman\u0131m\u0131z\u0131n yolculu\u011funda: Bir canavar bulmay\u0131 umdu\u011fumuz yerde bir Tanr\u0131 bulaca\u011f\u0131z. Ve ba\u015fkas\u0131n\u0131 alt edece\u011fimizi umdu\u011fumuz yerde kendimizi alt edece\u011fiz. D\u0131\u015far\u0131ya do\u011fru seyahat edece\u011fimizi umdu\u011fumuz yerde kendi varl\u0131\u011f\u0131m\u0131z\u0131n merkezine varaca\u011f\u0131z.\u201d <\/span><\/em><\/h5>\n\n\n\n
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   Daha y\u00fcksek zeka veya kavray\u0131\u015f d\u00fczlemi en \u00fcst\u00fcn aynad\u0131r; arketipsel d\u00fcnyan\u0131n Formlar\u0131n\u0131n epifanik mek\u00e2n\u0131d\u0131r. Bu, alt zihinde tasarlanan bir \u015fey de\u011fil, yepyeni bir d\u00fc\u015f\u00fcnme ve var olma bi\u00e7imidir.<\/span> Sri Aurobindo \u015f\u00f6yle demi\u015ftir: \u201cEski Vedik bilgelerin ke\u015ffetti\u011fi gibi, zihnin \u00f6tesinde bir Hakikat-d\u00fczlemi, zihinsel \u0131\u015f\u0131k ve g\u00fc\u00e7 olarak zihnimize, akl\u0131m\u0131za, duygular\u0131m\u0131za, d\u00fcrt\u00fclerimize, duyular\u0131m\u0131za y\u00f6neltilebilen ve t\u0131pk\u0131 rasyonel ve ahlaki alg\u0131lar\u0131m\u0131z do\u011frultusunda kullan\u0131p kontrol etmek i\u00e7in zihinsel ak\u0131l ve irademizi duyusal deneyimimize ve hayvansal do\u011fam\u0131za y\u00f6neltmemiz gibi, \u015feylerin ger\u00e7ek Hakikati anlam\u0131nda bunlar\u0131 kullan\u0131p kontrol edebilen kendi kendine \u0131\u015f\u0131k sa\u00e7an, kendi kendine etki eden bir \u0130dea d\u00fczlemi vard\u0131r.\u201d Eski M\u0131s\u0131r'da \u201cduat\u201d, Neterlerin \u00e2lemlerine i\u015faret eden ve on iki d\u00fczey veya b\u00f6lgeden olu\u015fan bir kelimeydi. Bir kez daha belirtmek gerekir ki, belirli b\u00f6l\u00fcmlerin bir \u00f6nemi yoktur. Kesin bir harita yaratma d\u00fcrt\u00fcs\u00fc, alt zihnin gafleti ve kibridir. \u00d6nemli olan, \u201cb\u00fcy\u00fck zihin\u201d d\u00fczeyleriyle do\u011frudan ba\u011flant\u0131 kurabilmek i\u00e7in alt zihnin robotik d\u00fc\u015f\u00fcncesini teslim etmektir.<\/p>\n\n\n\n

   Fraktallarla bir analoji yap\u0131labilir. G\u00f6rd\u00fc\u011f\u00fcn\u00fcz fraktal g\u00f6r\u00fcnt\u00fc, bir \u00f6r\u00fcnt\u00fcn\u00fcn tekrar\u0131 olan iterasyonun sonucudur. Ancak bilgisayar\u0131n bir yerinde bunun \u00e7al\u0131\u015fmas\u0131n\u0131 sa\u011flayan kod vard\u0131r. Kod d\u00fczeyi, \u015fundan farkl\u0131 bir bilgi d\u00fczeyidir: <\/span>g\u00f6r\u00fcn\u00fcm<\/span><\/i> fraktal\u0131n kendisininkinden farkl\u0131d\u0131r; fraktal, ekranda ya da cihazda yer alan gizli \u015fablonun yinelenen \u00e7\u0131kt\u0131s\u0131ndan ibarettir. D\u00fc\u015f\u00fcncelerin zihinde belirmesi gibi, fraktal\u0131n \u00e7\u0131kt\u0131s\u0131 da bilgisayar ekran\u0131nda belirir. Daha y\u00fcksek zihnin, d\u00fcnyam\u0131z i\u00e7in \u015fablon katman\u0131 ya da kod d\u00fczeyi oldu\u011funu s\u00f6yleyebiliriz. Bu d\u00fczeyler arketipsel, sembolik, mitolojik, matematiksel, geometrik, melek\u00ee ve say\u0131s\u0131z di\u011fer zihin bi\u00e7imi \u015feklinde d\u00fc\u015f\u00fcn\u00fclebilir. Bunlar\u0131n hepsi daha y\u00fcksek zihnin ve\u00e7heleridir ve mayan\u0131n di\u011fer t\u00fcm ve\u00e7heleri kadar ger\u00e7ek ya da bazen onlardan daha da ger\u00e7ek g\u00f6r\u00fcnmektedirler. Tibet ve Vajrayana Budizminde, daha y\u00fcksek benli\u011fin, Buda zihninin ve\u00e7heleri olan yidamlarla kar\u015f\u0131la\u015fabilece\u011finiz daha y\u00fcksek bir \u00e2lem oldu\u011fu bilinir. Bir yidam\u0131 ya da Neter'i somutla\u015ft\u0131rmak, \u015fim\u015fek yolu, belirli bir ruh bilincini hat\u0131rlaman\u0131n ve say\u0131s\u0131z ya\u015fam boyunca yol alm\u0131\u015f ruh d\u00fczeyindeki ve\u00e7heleri idrak etmenin h\u0131zl\u0131 bir yoludur. \u0130mgemasal d\u00fczeydeki yarat\u0131c\u0131 olas\u0131l\u0131klar kelimenin tam anlam\u0131yla sonsuzdur.<\/span><\/p>\n\n\n\n

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Nedensel beden (Anandamayakosha)<\/strong><\/span><\/h5>\n\n\n\n

   Nedensel beden veya ikiliksiz saadet k\u0131l\u0131f\u0131n\u0131 kelimelerle aktarmak imkans\u0131zd\u0131r; yap\u0131lacak her tan\u0131m zihne paradoksal gelecektir \u00e7\u00fcnk\u00fc bu, dilin \u00f6z\u00fcnde yer alan t\u00fcm z\u0131tl\u0131klar\u0131n a\u015f\u0131lmas\u0131n\u0131 gerektirir. Nedensel beden, saf fark\u0131ndal\u0131k olan turiya, bedenin kendisi olarak ve var olan her \u015fey olarak mevcudiyet kazand\u0131\u011f\u0131nda uyan\u0131r. Ki\u015fi, form ile bo\u015flu\u011fun, ben ile \u00f6tekinin ikiliksiz bir ger\u00e7eklik olarak idrak edildi\u011fi bir ger\u00e7eklikte mesken tutar. <\/span><\/p>\n\n\n\n

   Nedensel d\u00fczeydeki (ananda kosha) uyan\u0131\u015f dahi h\u00e2l\u00e2 mayan\u0131n bir d\u00fczeyidir. Unutmay\u0131n, b\u00fct\u00fcn kosa kelimelerinin i\u00e7inde \u201cmaya\u201d s\u00f6zc\u00fc\u011f\u00fc ge\u00e7er. Prajna paramita, yani nihai bilgelikle uyan\u0131\u015f, benli\u011fin t\u00fcm d\u00fczeylerinin bo\u015flu\u011funu idrak etmektir. Kalp Sutra'da Buda, prajna paramita uygulayarak Bodhisattva'n\u0131n, Budist gelenekte zihin maddesinin be\u015f k\u00fcmesi veya \u201cy\u0131\u011f\u0131n\u0131\u201d olarak tan\u0131mlanan be\u015f skandhan\u0131n bo\u015flu\u011funu idrak etti\u011fini s\u00f6ylemi\u015ftir. Hakikat, benlik yap\u0131s\u0131n\u0131n t\u00fcm ve\u00e7helerinin bo\u015f ya da benlikten yoksun oldu\u011funu idrak etti\u011finizde a\u00e7\u0131\u011fa \u00e7\u0131kar. Bu, nedensel fark\u0131ndal\u0131\u011f\u0131n dahi b\u0131rak\u0131lmas\u0131 demektir; [...] b\u0131rak\u0131l\u0131\u015f <\/span>uyanmakt\u0131r.<\/span><\/i>Ki\u015fi b\u00fct\u00fcn varolu\u015fu sonsuz bir alan, bilin\u00e7 ve hi\u0307\u00e7lik olarak idrak eder; buras\u0131 ne alg\u0131ya dahil bir \u015feydir ne de alg\u0131-d\u0131\u015f\u0131d\u0131r. Buras\u0131 Zen'in bo\u015fluk dans\u0131d\u0131r; ikili\u011fin \u00f6tesinde, ac\u0131n\u0131n ve zevkin \u00f6tesinde, iyinin ve k\u00f6t\u00fcn\u00fcn \u00f6tesindedir. O, bizim do\u011fu\u015ftan gelen \u00f6z\u00fcm\u00fczd\u00fcr; en inceltilmi\u015f kalbin saadeti, her yerde ve hi\u00e7bir yerde olan farkl\u0131la\u015fmam\u0131\u015f fark\u0131ndal\u0131kt\u0131r.<\/span><\/p>\n\n\n\n

   Nedensel (ananda \u00fczerindeki uyan\u0131\u015f bile<\/span>maya<\/span><\/i>ko\u015fa) hala bir maya seviyesidir. Unutmay\u0131n, t\u00fcm ko\u015fa'lar\u0131n i\u00e7inde \u201cmaya\u201d kelimesi ge\u00e7er. Nihai bilgeli\u011fe giden uyan\u0131\u015f olan Prajna paramita, benli\u011fin t\u00fcm seviyelerinin bo\u015flu\u011funu idrak etmektir. Kalp Sutra'da Buda, prajna paramita uygulayarak Bodhisattva'n\u0131n, Budist gelenekte tan\u0131mlanan zihin \u015feylerin be\u015f k\u00fcmesi veya \u201cy\u0131\u011f\u0131n\u0131\u201d olan be\u015f skandahan\u0131n tamam\u0131n\u0131n bo\u015flu\u011funu idrak etti\u011fini s\u00f6ylemi\u015ftir. Ger\u00e7ek, benlik yap\u0131s\u0131'un t\u00fcm y\u00f6nlerinin bo\u015f veya benlikten yoksun oldu\u011funu idrak etti\u011finde ortaya \u00e7\u0131kar. Bu, nedensel fark\u0131ndal\u0131k'den bile vazge\u00e7mek, \u015fu anlama gelir ki <\/span>anla\u015f\u0131lamaz<\/span><\/i> Ondan hi\u00e7bir \u015fekilde bahsi edilemez. <\/span><\/p>\n\n\n\n

   Al\u0131\u015fk\u0131n oldu\u011fumuzun d\u0131\u015f\u0131nda herhangi bir y\u00fcksek titre\u015fim seviyesinde uyand\u0131\u011f\u0131m\u0131zda, o seviyenin alt\u0131nda kalan ve bilin\u00e7li hale getirmedi\u011fimiz t\u00fcm ko\u015fullanm\u0131\u015f \u015feyleri y\u00fczeye \u00e7\u0131kmaya ba\u015flar. Ar\u0131nd\u0131r\u0131lmam\u0131\u015f t\u00fcm sankara'lar y\u00fczeye \u00e7\u0131kmaya ba\u015flayacakt\u0131r. Be\u015f koha, bizi maya i\u00e7inde hapseden be\u015f ko\u015fullanma seviyesini yans\u0131t\u0131r. Hayvansal do\u011fam\u0131z olan biyolojik ko\u015fullanma, toplumdan miras ald\u0131\u011f\u0131m\u0131z psikolojik ko\u015fullanma, evrimsel \u015fablonumuz olan pranik ko\u015fullanma, arketipsel bilgelik, i\u00e7g\u00f6r\u00fc, daha y\u00fcksek zihin ve Leila oyununun evrensel y\u00f6nlerini i\u00e7eren daha y\u00fcksek zihin veya ruh seviyesi ko\u015fullanma ve son olarak t\u00fcm varl\u0131\u011f\u0131n temeli olarak fark\u0131ndal\u0131k olan nedensel seviye vard\u0131r. \u0130lk ba\u015fta \u201csakin kalmay\u0131 ve bilmeyi\u201d \u00f6\u011freniriz. Bu ba\u011flamda sakin kalmak basit\u00e7e bir faaliyetin durdurulmas\u0131 de\u011fil, aktivite i\u00e7inde s\u00fck\u00fbnet'in bir uyan\u0131\u015f'i, form i\u00e7inde bo\u015flu\u011fun bir uyan\u0131\u015f'idir. Budist Shraddhotpada \u015eastra'da yaz\u0131ld\u0131\u011f\u0131 gibi:<\/span><\/p>\n\n\n\n

\u201cD\u00fcnyadaki her \u015fey ger\u00e7e\u011fe ayk\u0131r\u0131 ve aldat\u0131c\u0131d\u0131r; zihnin projeksiyonlar\u0131ndan ibarettirler. T\u0131pk\u0131 bir aynada beliren yans\u0131malar gibi, ger\u00e7ekte de her \u015feyin ger\u00e7ek bir t\u00f6zselli\u011fi yoktur; onlar ger\u00e7e\u011fe ayk\u0131r\u0131, ill\u00fczyoneldir ve \u2018Sadece-Zihin\u2019dir.\u201d <\/span><\/i><\/h5>\n\n\n\n
\n
<\/div>\n\n\n\n
<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

    Liberation is when one realizes the emptiness of all aspects of maya, or all aspects of the soul. It is not merely an intellectual realization, but an awakening of emptiness itself as inseparable from all things. Liberation is a collapse of the duality or apparent distinction between soul and no self. The soul […]<\/p>\n","protected":false},"author":4,"featured_media":4751,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_eb_attr":"","_kad_blocks_custom_css":"","_kad_blocks_head_custom_js":"","_kad_blocks_body_custom_js":"","_kad_blocks_footer_custom_js":"","_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[24,36,37,38],"tags":[],"class_list":["post-8404","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-featured-articles","category-the-3-realms-gross-subtle-and-causal","category-the-koshas","category-the-universe-is-mind"],"acf":[],"yoast_head":"\nThe Soul, The Koshas, and \u201cNo Self\u201d - Awaken The World<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/awakentheworld.com\/tr\/ruh_koshalar_ve_ben_olmayis\/\" \/>\n<meta property=\"og:locale\" content=\"tr_TR\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"The Soul, The Koshas, and \u201cNo Self\u201d - Awaken The World\" \/>\n<meta property=\"og:description\" content=\"    Liberation is when one realizes the emptiness of all aspects of maya, or all aspects of the soul. 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