Our understanding of human being at the highest level in Yunus Emre

Our investigation, which started with the Yenisey Inscriptions in the 700’s, ends with Yunus Emre (d.1321). Turkish, a treasure that is lived and transmitted with words, matured in this 6-century period, and priceless treasures were transferred to written language. ”

The values ​​of the Turkish people have been kneaded in the Great Asia and Asia Minor geographies. Starting from epics and tombstones, then from inscriptions, until the first written Turkish book Kutadgu Bilig, people and values ​​were scrutinized. The purpose of constantly emphasizing wisdom and wisdom in the names of people and works is the concern of perfectionism in the processing of personality. The Turks, who entered Asia Minor in the 11th century, encountered a ten thousand-year-old settled culture tradition here. Two centuries after their arrival, they revealed an age-old value like Yunus Emre.

When thousands of years of accumulation in Greater Asia was transported to Anatolia via Transoxiana and Khorasan, the same conceptual framework remained constant. The place where the mentioned accumulation is expressed most is Eskişehir lands where Yunus Emre lives. It is the same understanding of humanity that moved from the Siberian swamps to the Sakarya River. It is expressed in Yunus with an uninterrupted continuity. The unique cultural accumulation and human diversity brought by the ten thousand years of settlement in Asia Minor geography has attained a universal synthesis with the arrival of the Turks to the peninsula.

We are glad to wash our faces with Yunus Emre Divan, but the rest is obviously indecisive. What,

Spaces (air, ground, sea) will be belted when the person and the public can be themselves. The self is the key concept. Bilge Tonyukuk, Yunus Emre and Ottomans were the ones who used the concept the most.

The expressions reflected in Tonyukuk’s lines are the most poetic and assertive expressions of the self literature. It reveals itself in the first line and continues in this way until the last line. “Ben Bilge Tonyukuk” is the most concise expression of the self.

This time, Yunus Emre, one of our Sufism pioneers, who uses the concept most frequently and with emphasis after Tonyukuk, tries to express those inner values ​​with the expression “There is a me in me”.

Person and Public Synthesis

While the concept is first encountered in the Oğuz Kağan Epic, the most intensive use is seen in Farabi and Yunus Emre. It is the energy that will arise from the integrity and unity observed. The Turks have been overseers in combining the freedom of the person and the unity of the society under state structures. Turks, who always sailed westward, differed from eastern medicine and state structures such as China, Russia, and Iran.

The freedom of the person and the inclusiveness of the public are equally important. As Yunus Emre says, the Public is the World to us. The Realm has been defined as the Public. The world outside us is a realm. The realm grasps and covers us. In Farabi, a world-human relationship was established and their interactions were emphasized.

Inscriptions, Kutadgu Bilig, Hacı Bektaş Veli, Ahmet Yesevi, Yunus Emre, Mevlana, Hacı Bektaş-ı Veli are people who have concerns and troubles on behalf of the public. It is important that we know ourselves, our people and our people well.

The concept of Public, which first appeared in the Bilge Kağan and Kül Tigin inscriptions, also appears in Kutadgu Bilig and Divan-ı Lugat it Türk. The most intensive use is expressed by Yunus Emre, as in his own concept.

The peak of the sky-voyage of the Turks, which started with the Huns leaning on the Pacific coast, will be experienced in Anatolia in Asia Minor in 1400 years. The name of this summit is Yunus Emre. Yunus Emre enlightened the skies within us with the concepts of Turkish mysticism he used, and made people in the public sphere united. He reaped the sky with Yunus. Illuminated by the sky is within the heart, it is the heart. Gönül fabric is woven in the sky.

In Mevlana, a contemporary of Yunus Emre, the Mesnevi, which is visualized with Sema (Sky) rites and Whirling Dervishes, is also related to the secrets in the sky.

Mevlana, Yunus, Köroğlu, Pir Sultan Abdal, Dadaloğöu, Âşık Veysel, Neşet Ertaş came out of the people and became folk philosophers. The roots of the Central Anatolian folk songs and music tradition are related to the ideas and arts developed by the people in Central Asia. Philosophical wisdom is constantly expressed through improvised narration.

Yunus Emre was demonstrating mysticism at the level of the people, in folk language. Mevlana, on the other hand, addressed the higher class in Persian with his “Mesnevi”, but the world and religion views of Mevlana and Yunus Emre were almost the same. The old Turkish culture, together with the folk culture and high culture, is the product of that era. Therefore, it is necessary to evaluate both together when evaluating the old.

Turkistan / Khorasan – Andalusia Synthesis: After the Turkestan / Khorasan Sufism, the struggling identity of Ibnul Arabi who migrated from Andalusia in addition to Demir Baba / Sarı Saltuk / Yunus / Mevlana / Hacı Bektaş by leaping to Anatolia and Rumelia, the colonizer Dervishes will take on both. They will cheer the continent with dervish lodges, lodges, and lodges, and they will live the unity of being both an entrepreneur and a thinker.

Maya (Yusuf Has Hacip. Yesevi. Yunus)

Within the framework of the new policy followed after the death of Atatürk, the concept of humanism in western Europe, which was based on ancient Greece, was imported and a trend that did not belong to us was tried to be reflected on Turkish thinkers within the framework of a great alienation. The Turkish thinkers here have been named as humanists, primarily Yunus Emre and Mevlana. Instead of researching their own history, Turkish so-called thinkers imitated the Humanism, which became a trend in Europe in the 1600s, and placed the Ancient Greek in their school curriculum.

In the period of inscriptions coinciding with the eighth century, we see that most of the concepts in the inscriptions of Bilge Tonyukuk, Bilge Kagan, and Kül Tigin are included in the texts. When we come to the period of writing, we see that all seven of the concepts are mentioned in both Farabi and Yunus Emre.

Considering the steppes of Inner Asia and Asia Minor from this point of view, the vast places where contact with the skies are established have been the areas where people think. Public thoughts also fed the thinkers. The Silk Road steppes in Inner Asia and the Cappadocia region and the surrounding areas in Asia Minor were the areas where the richest works of art were given in Eskişehir, Ankara, Konya, Kırşehir, Niğde, Nevşehir line. Yunus Emre, Mevlana, and Hacıbektaş Veli were the first examples that came to mind, always thinkers who grew up in the steppe.

Person Own Ash Public Generation Root Small Total

Own: Yunus, Ottoman

Könül: Farabi. Yusuf Has Hacip. Yunus Emre.

What: Our thinkers focusing on the concept of human are Farabi and Yunus Emre.

The inner essence of the human being and the personality of the personality are expressed with the verse “I have an ego in me” by Yunus.

Yunus is a wise thinker who has synthesized our understanding of human in the “person, own, public” organization, in the Turkish term of Divan-ı Lugat it is our “lofty sage”. In the written and oral works of the Turks, the pattern of “person, own, public” is used. In this mesh, two components (person, own) give way to a synthesis (public).

With Yunus Emre, who was born in Eskişehir, human existence, which was interpreted in a universal sense in the 1200s, became the subject of the war of life and death under the leadership of Atatürk for 22 days and 22 nights in the Sakarya War that took place this time in the Eskişehir-Polatlı line in the 1900s. The human philosophy that Yunus Emre embraced the hearts with his poems, this time Atatürk knew how to win heroically with blood and tears through war and strategy. Eskişehir-Polatlı was actually the destiny and destiny that brought together Yunus Emre and Atatürk at the same point of humanity.

The first result of the sovereignty of the Turkish people, which was declared to the world on April 23, 1920, was the Sakarya Victory. After setting out from the starting point of our human dignity, the first victory has been achieved in a short time. This honor, which we are in its centenary, is also the touchstone of the millennia to come.

The journey of the Turks, extending from the Old World Asia to Eskişehir, witnessed the struggle for the liberation and establishment of a new world and a new person in the same land, and the success that was repeated one year after the Battle of Sakarya was the principles of ancient Greek democracy, philosophy and thought power. The attacker who adopted the principle has revealed the hypocrisy of the West. Ancient Greek New Turkey has succeeded in losing born from the ashes.

After Atatürk won the war, Yunus Emre continued his mission by extending the hand of love and friendship to his enemies Trikopis and Venizelos. Ataturk, who made determinations about personality and human during the liberation process, was not satisfied with this, and during the establishment, he constantly brought and read books by taking advantage of his examiner feature, and based on this, he developed ideas and thoughts especially about the history of humanity and the future of humanity.

Atatürk’s ever-extinguishing source of energy has been his love of people and his love for him. Our people, who accorded Tonyukuk the title of Wise 1300 years ago, honored Mustafa Kemal with the title of Ata. The hearts of our people, full of superior values, did not go unnoticed by both leaders and made themselves masters of both pennants and swords.

Atatürk saw the future and assurance of the Turkish existence as the problem of “creating the new Turkish people.” He did not content with thinking and producing ideas on this subject, but tried and evaluated various suggestions. He tried to create a Turkish culture that would educate his people. Source: Bozkurt Güvenç: Turkish Identity.

Europe, where Atatürk constantly questioned his humanity at the beginning of the 20th century, closed the doors of the continent to humanity at the beginning of the 21st century.

The sovereignty, which has human value in its essence, has been transformed into a state power on a citizen basis starting from 23 April 1920.

Our dictionary, documented with more than 400 words in the Bilge Tonyukuk Inscription dated 720, our first written document, reaches more than 3800 words in the works of Derviş Yunus (d.1238). Our language is unique with the efforts of the wise and dervishes for 500 years.

Yunus Emre and Shakespeare

Yunus Emre is our Shakespeare. Let the theater actors adapt the plays from there. Is it difficult?

The British perform Shakespear’s works in their theaters every day. We remember Derviş Yunus only when we commemorate our dead with collective hymns.

We need to keep Yunus alive for the real living.

Verses in our language

With our rich hearts.

Our dictionary, documented with more than 400 words in the Bilge Tonyukuk Inscription dated 720, our first written document, reaches more than 3800 words in the works of Derviş Yunus (d.1238). Our language is unique with the efforts of the wise and dervishes for 500 years.

UNESCO declared 2021 as the “Yunus Emre Year” on the occasion of the 700th anniversary of his birth.

Mevlana’s teaching of morality is a dynamic moral teaching that basically establishes an ontological relationship between “God”, “human” and “universe”, and defines this relation more by the concepts of “love“, “surrender” and “unity”.

According to Mevlana man has a great potential in terms of morality and spirituality which places the human being at the top of the pyramid of existence after Allah. As a matter of fact, Allah’s creation of the human being is to expose this given potentiality in order to become an expected ideal person.

This capable/grown/mature person has fulled all moral values to free himself from negative side of the physical self so that he can be pure in front of the God. By doing that, he empowers his spirit and heart to act consciously to become a dynamic moral person.

Moreover, he reached the Bezm-i Elest level by committing the moral and spiritual development and finally respected as “human“. Allah awarded human with eternal life and happiness because of human‘s concentration of Allah by eliminating physical self to gain superiority over his soul.

Thus, he managed to calm his spirit by loving Allah and getting rid of negative thoughts and replaced those thoughts with good feelings to expose beautiful qualities and virtues. Hence, this moral teaching is completely different from the traditional “virtue ethics” which focuses on “reason” and “will” rather than “morality” that focuses on “pleasure” and “benefit”. It is pertinent to name it as “heart or love morality” generated on “love“, “submission” and “unity of Allah” consciousness. Keywords: Mevlana, Moral, Human, Soul, Self, Mind, Love, Heart

The study first focuses on the factors that led to Muhammad Iqbal’s being influenced by Mevlana. The family, in which Muhammad Iqbal grown up, is the first factor that enabled Iqbal to recognize and love Mevlana, and be inspired by him. Another factor is the similarity of conditions during the time periods in which Mevlana and Iqbal lived.

In the last part of the study, Mevlana’s influence on Muhammed Iqbal’s philosophy of self was investigated. The philosophy of Muhammad Iqbal is based on the idea of self. According to Iqbal, the greatest aim of human being should be to know, educate, and strengthen himself and to rise it to the level of perfect human.

The self must first be educated through the stages of obedience, self-control, and regency. The self must be strengthened after it is educated. Love, poverty, tolerance, and achieving a divine purpose are the most important elements that strengthen the self. In addition, it is also significant to cope with the things that weaken the self such as fear, laziness, begging, and racism.

Therefore, human beings should avoid these elements. After these stages, the human being finds himself and achieves his real value by reaching the level of perfect human which is called by Muhammad Iqbal as “Faithful Man” Key Words: Muhammad Iqbal, Mevlana, Philosophy of Self, Insan-ı Kamil (Perfect Human Being), Muhammad Iqbal Poems.

Hz. Mevlâna has been an important guide for the ages to people who have lived their inner journeys with his wisdom, eternal love for the creator, unconditional surrender, world and beyond vision and tolerance.

To love the creature is because of the creator, to see, to hear and to feel the creator in every creature. The basis is Allah, love of Allah. Hz. Mevlana has formed by this love, shared the answers he reached, become a light in their inner journeys to mankind, guided them by his teachings, embraced everyone with his wide tolerance and thus became the source of the Mevlevi philosophy.

After his death, by those who followed him, the Mevlevi philosophy has been based on a systematic structure with procedures and rules, music and ceremony.

If we consider this system as a whole, there are symbolized deep meanings of every movement, every dress that is worn, from the head movements to the footsteps, from the position of the hands to the turns.

This philosophy which is the love on its basis, which attracts curiosities, has spread to other lands from tongue to tongue, ear to ear, heart to heart and culture to culture.

Western artists ‘who came to explore the Ottoman culture with both the personal curiosity and various entrusting by their countries’ used important events that will shed light on the history, eastern mysticism, structures, natural beauties, ancient cities, daily life and people in their artworks which were used on lots of important sources.

What comes out of all these books is a great Eastern sage who has dialectically assimilated the creations of a multicolored world of thought, spanning an enormous geography from the Greek of the west to Iran and India of the east.

Throughout his life, Ozan and the philosopher Mevlâna defended the freedom of the human spirit against the yoke of religious dogmas, during the period of the Crusades and the rise of fanaticism, that all human beings are equal regardless of language, religion and race, and the supremacy of the being called human.

We just tried to write a biography here. In a period when human life was not of any importance, our poet had a relatively good life. But the history of his intellectual pursuits and the fate of his legacy is full of bitter tragism.

The reactionary clergy, who exploited the religious clothes that the bard dressed in his thoughts, interpreted even his most humanist poems with an incredible bigotry.

Some people, who did not believe in miracles other than “the miracles of the human heart”, entered the race to make up a life story after his death, made him a “nation of religion”, “holy person”, “sainted”, “saint”.

Besides Nay and Sama, there are other key symbols related to art, such as mirror, beauty, and love, by virtue of which Mawlana conveys his conception of Truth.

All these symbols and others, along with the Names and Attributes of God, which have been discussed in details in the thesis, appear to serve for Mawlana, not only as a means of communicating his view of Truth, but also for elaborating his spiritual and ethical teachings.

Art for him, as demonstrated in our work, can only be a vehicle or a tool for human being to witness and appreciate all the beautiful manifestations of God’s Names and Attributes and then try to perfect himself/herself morally and spiritually by assuming God’s traits and qualities in his/her life conduct. Keywords: Mevlana, Art, Truth, Beautiful, Human.

The epistemological problems such as how and where to acquire knowledge and criterions of acquiring knowledge have been tackled from various perspectives throughout history. The epistemology of Rumi, an important figure of Islamic mysticism, is worth exploring in this sense.

Different studies have been conducted regarding Rumi’s criticism regarding reason, philosophers and philosophy. In this study, the ideas of Rumi on reason, love and knowledge will be elaborated with their backgrounds.

The third chapter regard the ideas of Rumi concerning love and reason, his epistemological criticism of reason and philosophy and the place and the value of love. Rumi’s perception of reason as an epistemological ability is negative.

His suggestion in this sense is to replace it with love and this claim is discussed throughout the study from different aspects. Key Words: Rumi, Human, Philosophy, Metaphysics, Love, Reason, Knowledge.

In the second part of the thesis, popular works written about Mevlana have been evaluated according to sufism discipline and teachings of Mevlana. In our thesis has been concluded that Mevlana is understood differently from sufism tradition and is perceived as an universal phenomenon and a humanist character.

This research is also an example of a research that brings to the forefront the effects and contributions of Mevlana’s unique humanism and his Islamic leadership to the Turkish-Islam synthesis, formed by the blending of Islamization and Turkization processes.

Mevlâna Celâleddin Rûmi is one of the architects of the society who has left his mark on his period and today; illuminated the society and contributed to the future at certain turning points in which the foundations of our actual culture were laid.

Of course, as we will see, Mevlana and Sufism understanding are indispensable cults. Embracing the people around him without any distinction helped him to bring the people around him together under the same roof and to adopt a humanist idea from the same point of view.

While doing so, he gave the people free rein and never let their freedom and independence be embargoed. Assuming that being dependent is not being free, he never let the people adopt this persecution.

There is a connection between the mentor and follower; not a dependency. And it is love. He is a sage putting forward best the idea of “If there is no revolt against persecution; you cannot believe in the Qur’an.”

In addition, we confirm that the Turkish nation living in Anatolia displays a tremendousexample of leadership by ensuring Islam to spread in a simple way without a major transformation of the cultural and socio-economic life. Key Words: Mevlana, Anatolia, Turkization, Islamization, Sufizm/Mevlevilik

Mevlâna is an important Sufi scholar born in the city of Belh of Horasan. Although he was born in Horasan, it has been an important research topic both in Turkey and abroad.

Mevlâna’s perspective on humanity, his contribution to humanism, his ideas on how to reach creativity affected not only the Islamic geography, but all other nations as well.

Mevlâna, which has many works, is especially known for his work called Mesnevî. In Mesnevî there is a lot of information that will lead a person to the right path.
The two basic concepts that Mesnevî refers to are mind and heart. The mind belongs to the human spirit, and the heart belongs to the human spirit.

• rumi quotes wherever you are whatever do be love wisdom
• Wherever you are, and whatever you do, be in love. Rumi
• Love is the bridge between you and everything. Rumi
• The whole universe is contained within a single human being – you.

If I love myself, I love you. If I love you, I love myself

• Let the beauty we love be what we do.
• Your task is not to seek for love, but merely to seek and find all the barriers within yourself that you have built against it.
• Let your teacher be love
• Laugh as much as you breathe. Love as long as you live.
• Be drunk with love, for love is all that exists.
• Be soulful. Be kind. Be in love.
• Let us carve gems out of our stony hearts and let them light our path to love.
• Love sometimes wants to do us a great favor: hold us upside down and shake all the nonsense out.
• Lovers have heartaches that can’t be cured by drugs or sleep, or games, but only by seeing their belove
• rumi quotes this turning toward what you deeply love saves wisdom bench sitting water
• This turning toward what you deeply love saves you.
• Discard yourself and thereby regain yourself. Spread the trap of humility and ensnare love.
• Wisdom tells us we are not worthy; love tells us we are. My life flows between the two.
• Gamble everything for love, if you are a true human Halfheartedness does not reach into majesty!
• Anything which is more than our necessity is poison. It may be power, wealth, hunger, ego, greed, laziness, love, ambition, hate or anything.
• In their seeking, wisdom and madness are one and the same. On the path of love, friend and stranger are one and the same.
• Two there are who are never satisfied – the lover of the world and the lover of knowledge.
• Love risks everything and asks for nothing.
• Lovers don’t finally meet somewhere. They’re in each other all along.
• You have within you more love than you could ever understand.
• When you seek love with all your heart you shall find its echo in the universe.
• If you want to win hearts, sow the seeds of Love. If you want heaven, stop scattering thorns on the road.
• This is love: to fly toward a secret sky, to cause a hundred veils to fall each moment. First to let go of life. Finally, to take a step without feet.
• The minute I heard my first love story I started looking for you, not knowing how blind that was. Lovers don’t finally meet somewhere. They’re in each other all along.
• Goodbyes are only for those who love with their eyes. Because for those who love with heart and soul there is no such thing as separation.
• There is no salvation for the soul but to fall in love. Only lovers can escape out of these two worlds.
• This is what love does and continues to do. It tastes like honey to adults and milk to children.
• I once had a thousand desires. But in my one desire to know you all else melted away.
• I have no companion but Love, no beginning, no end, no dawn. The soul calls from within me: ‘You, ignorant of the way of Love, set me free.’
• On the path of love we are neither masters nor the owners of our lives. We are only a brush in the hand of the master painter.
• Whatever happens, just keep smiling and lose yourself in love.
• This sky where we live is no place to lose your wings so love, love, love.
• A thousand half-loves must be forsaken to take one whole heart home.
• Why ever talk of miracles when you are destined to become infinite love.
• If you love someone, you are always joined with them – in joy, in absence, in solitude, in strife.
• This is a subtle truth. Whatever you love, you are.
• Let yourself be drawn by the stronger pull of that which you truly love.
• Every moment is made glorious by the light of love.
• Now I am sober and there’s only the hangover and the memory of love.
• Travel brings power and love back into your life.
• Come out of the circle of time and into the circle of love.
• This being human is a guest house. Every morning is a new arrival. A joy, a depression, a meanness, some momentary awareness comes as an unexpected visitor… Welcome and entertain them all. Treat each guest honorably. The dark thought, the shame, the malice, meet them at the door laughing, and invite them in. Be grateful for whoever comes, because each has been sent as a guide from beyond.
• The illuminated life can happen now, in the moments left. Die to your ego, and become a true human
• If destiny comes to help you, love will come to meet you. A life without love isn’t a life.
• Be a helpful friend, and you will become a green tree with always new fruit, always deeper journeys into love.
• With life as short as a half-taken breath, don’t plant anything but love.
• I am a child whose teacher is love surely my master won’t let me grow to be a fool.
• Grief can be the garden of compassion. If you keep your heart open through everything, your pain can become your greatest ally in your life’s search for love and wisdom.
• Thankfulness brings you to the place where the beloved lives.
• Whoever finds love beneath hurt and grief disappears into emptiness with a thousand new disguises.
• Stop, open up, surrender the beloved blind silence. Stay there until you see you’re looking at the light with infinite eyes.
• When all your desires are distilled; You will cast just two votes – to love more, and be happy.
• There is one way of breathing that is shameful and constricted. Then, there’s another way: a breath of love that takes you all the way to infinity.
• Everything that is made beautiful and fair and lovely is made for the eye of one who sees.
• You have forgotten the One who doesn’t care about ownership, who doesn’t try to turn a profit from every human
• Without love, all worship is a burden, all dancing is a chore, all music is mere noise.
• In your light I learn how to love. In your beauty, how to make poems. You dance inside my chest where no-one sees you, but sometimes I do, and that sight becomes this art.
• There is a moon inside every human Learn to be companions with it.
• Love is the water of life, jump into this water.
• Dance, and make joyous the love around you. Dance, and your veils which hide the Light shall swirl in a heap at your feet.
• Those who don’t feel this love pulling them like a river, those who don’t drink dawn like a cup of springwater or take in sunset like a supper, those who don’t want to change, let them sleep.
• Would you become a pilgrim on the road of love? The first condition is that you make yourself humble as dust and ashes.
• Love is the water of life. Everything other than love for the most beautiful God is agony of the spirit, though it be sugar-eating. What is agony of the spirit? To advance toward death without seizing hold of the water of life.
• If in thirst you drink water from a cup, you see God in it. Those who are not in love with God will see only their own faces in it.
• The power of love came into me,
• I choose to love you in silence, for in silence I find no rejection.
• I choose to love you in loneliness, for in loneliness no one owns you but me.
• Love came and became like blood in my body.
• for your love to wake.
• for this thing called love,
• I love you Rumi. You are the soul I have been seeking. Thank you for blessing me with your wisdom.
• It is not impossible for us to live a life of love. To live a life with grace and true happiness, it is required. rd

Description of Love

A true lover is proved such by his pain of heart;
No sickness is there like sickness of heart.
The lover’s ailment is different from all ailments;
Love is the astrolabe of God‘s mysteries.
A lover may hanker after this love or that love,
But at the last he is drawn to the KING of love.
However much we describe and explain love,
When we fall in love we are ashamed of our words.
Explanation by the tongue makes most things clear,
But love unexplained is clearer.
When pen hasted to write,
On reaching the subject of love it split in twain.
When the discourse touched on the matter of love,
Pen was broken and paper torn.
In explaining it Reason sticks fast, as an ass in mire;
Naught but Love itself can explain love and lovers!
None but the sun can display the sun,
If you would see it displayed, turn not away from it.
Shadows, indeed, may indicate the sun’s presence,
But only the sun displays the light of life.
Shadows induce slumber, like evening talks,
But when the sun arises the “moon is split asunder.”
In the world there is naught so wondrous as the sun,
But the Sun of the soul sets not and has no yesterday.
Though the material sun is unique and single,
We can conceive similar suns like to it.
But the Sun of the soul, beyond this firmament,
No like thereof is seen in concrete or abstract.
Where is there room in conception for His essence,
So that similitudes of HIM should be conceivable?

In Love

In love, aside from sipping the wine of timelessness,
nothing else exists.
There is no reason for living except for giving one’s life.
I said, “First I know you, then I die.”
He said, “For the one who knows Me, there is no dying.”

• LOVE HAS NOTHING TO DO WITH THE FIVE SENSES

Love has nothing to do with
the five senses and the six directions:
its goal is only to experience
the attraction exerted by the Beloved.
Afterwards, perhaps, permission
will come from God:
the secrets that ought to be told with be told
with an eloquence nearer to the understanding
that these subtle confusing allusions.
The secret is partner with none
but the knower of the secret:
in the skeptic’s ear
the secret is no secret at all.

• LOVE IS THE WATER OF LIFE
• Everything other than love for the most beautiful God
  though it be sugar- eating.
  What is agony of the spirit?
  To advance toward death without seizing
  hold of the Water of Life.

THIS IS LOVE

This is love: to fly toward a secret sky,
to cause a hundred veils to fall each moment.
First, to let go of live.
In the end, to take a step without feet;
to regard this world as invisible,
and to disregard what appears to be the self.

Heart, I said, what a gift it has been
to enter this circle of lovers,
to see beyond seeing itself,
to reach and feel within the breast.

Balasaguni started to work on the Kutadgu Bilig (Middle Turkic: Wisdom of Royal Glory) in Balasagun and was about 50 years old when he completed it in Kashgar

Now we are looking at Bilge Tonyukuk, Kutadgu Bilig and Hagia Sophia. I later discovered the meaning of Hagia Sophia. Same thing with Kutadgu Bilig. Aya saint, holy, wisdom in sofia, wise.

How is this happening now? An architectural work is being done in 550 in Istanbul. Justinyanus who got this done, means legal in Turkish, and the title of Sultan Süleyman, who made Süleymaniye, is legal. What a job. Here is this Hagia Sophia, Kutadgu Bilig, which I have personally deduced from here, to have the same meanings, Justaniyus, Kanuni, the wisdom that I personally inferred is in the east. The main message emanating from Kutadgu Bilig: this is a sad message, this is a very sad message.

Here, what is the message I receive about Kutadgu Bilig is kut domination, it makes you dominate the world. This is a very, very important piece of information captured by the Turks. Bilge Tonyukuk starts with wisdom. It is a very, very important point, but when we come back from 1017 to 2017, we see that we do not remember or know any lines.

Various  opinions  are  expressed  on  the  literal meaning of the title. ACCORDING to some RESEARCHERS, wisdom of happiness and ACCORDING to some others, wisdom  that  brings  happiness  makes  people  REACH happiness  in  both  Earth  and  Heaven. This  wisdom provides  human  beings  with  the  mentality,  knowledge and virtues required for ideally organizing the lives of the individual, COMMUNITY and State WHICH are  CLOSELY  related  to  EACH  other.  “With this work Yusuf CREATED a system of philosophy of life WHICH analyzes the meaning of human life and determines the task of human beings within the COMMUNITY and within the State”.

We used in this study the SECOND edition of the translation of Arat and the English translation of Robert Dankoff published under the title of Wisdom of Royal Glory (Kutadgu Bilig) A TURCO ISLAMIC mir ror for PRINCES. Our further studies will also be on these version.

Wisdom: In general wisdom is the PRODUCT of the relationship between OBJECT and SUBJECT,  resulting from the intentional TENDENCY of the SUBJECT. It CAN be defined as being aware or CONSCIOUS of something as well as a CLEAR PERCEPTION of something regarded as ACCURACY or a task.

WISDOM IN KUTADGU BILIG

Kutadgu   Bilig   INCLUDES   numerous   GONCEPTS besides the four BASIC CONCEPTS we mentined at the beginning of this study.

SUCH  GONCEPTS  INCLUDED  in  Kutadgu  Bilig  as Biliglik  (being  wise),  Kutluluk  (happiness),  Könilik (rightness, JUSTICE), Erdem (virtue), Edgü (kindness, doing favor), Asıglıg (helpfulness), love, loyalty, generosity, bravery, PATIENCE and modesty are CLASSIFIED as  ETHICALLY  positive  GONCEPTS  whereas  lying,  hastiness, IGNORANCE, meanness and greed are listed under the title of negative ETHICAL CONCEPTS.

Yusuf Khass Hajib believes that our primary task for ourselves is seeking  wisdom.  Kutadgu  Bilig INCLUDES the following statements on this CONSIDERATION:

“Learn wisdom and earn the seat of honor.” (K.B.line.6605)

“Wisdom is a nighty fortress. The heart and Tongue are fitting for notting with- out wisdom; with wisdom they fit everything, like water.”(K.B.line.6606)

“However  MUCH  wisdom  you  posses, still seek to gain more; for the wise man attains  his  desire  by  inquiry.”  (K.B. Line. 6607)

“Learn wisdom, and BECOME a man by rising  your  soul  aloft;  otherwise  be CALLED  “beast”  and  remove  yourself from mankind.” (K.B.Line.6611)

Yusuf Khass Hajib’s abovementioned statements are of great IMPORTANCE SINCE they reveal the significance of wisdom and wise men.

SINCE  virtue  is  defined  as  the  TENDENCY  to  be always ETHICALLY good and engage in right ACTIONS, it is inevitable to regard virtue as a CHARACTERISTIC specific to human beings.

The statements in Kutadgu Bilig CLEARLY express that wisdom makes individuals CLOSER to PERFECTION and guides the souls to make BENEFICIAL. This idea is parallel to SOCRATES expression: “Virtue is wisdom”.

SOCRATES believes that EACH virtue is wisdom. An individual who is able to know what is good and right is virtuous, just and brave. The wisdom WHICH makes an individual virtuous is the wisdom of the good. SOCRATES also employs good as synonymous with beau- tiful and useful. The ACTS that render life favorable and painless are beautiful, and every beautiful ACT is good and useful. SOCRATES believes that any ACT WHICH does not serve for REACHING a target is useless. Anything is beautiful and good BECAUSE it is useful. People who are aware that there are better ACTS than the ones they do will never refrain from engaging in better  ACTS. Philosophers have defined wisdom  in  various  ways throughout the history of philosophy.

Wisdom is defined as follows in Kutadgu Bilig:

“INTELLECT is like a lamp in a dark night, while wisdom is light itself that  has made you bright. (K.B. line. 288)

Wisdom is like ALCHEMY: It ACCUMULATES wealth WHICH is stored in its PLACE, the INTELLECT. (K.B. line. 310)

Musk and Wisdom are of the same sort: Neither CAN be kept hidden  (K.B.  line. 311)

If you try to hide musk its SCENT gives it away , and if you CONCEAL wisdom,it nevertheless  CONTINIOUS  to  regulate  your tongue (K.B. line. 312)

“Wisdom is a type of wealth that CAN not turn to poverty and CAN not fall pray to theft or fraud  (K.B.line 313)

Besides these definitions, the following statements are also INCLUDED in Kutadgu Bilig:

“There are numerous differences among men, but the main source of in  quality is the degree if wisdom.” (K.B.line.201)

“SINCE the time that Adam DESCENDED to the world it has been men  of  INTELLECT who instituted law, and in every age the highest position have always gone to the wise.” (K.B.line.220)

As a CRITERION, value always distinguishes between what is and what should be, and is always regarded as something positive or negative.  In this expression from Kutadgu Bilig (KB. Line 201) wisdom is certainly regarded as a value.

The following statements on wisdom quoted from Kutadgu Bilig REFLECT ANCIENT Turkish tradition and the value ATTACHED to wisdom:

“Man’s heart is like a bottomless sea and wisdom is the pearl that lies at the bottom.”(K.b:line.211)

“If fails to bring the pearl up out of the sea it COULD just as well be a pebble as a pearl.”(K.B.line.212)

Turkish people used to COMPARE the mind of wise people with huge seas. It was a CUSTOM to say “his mind is like an OCEAN” while talking about a wise and WELL-EDUCATED person (12).

“As long as the wise man does not bring out wisdom upon his tongue, his wisdom may lie hidden for years and shed light.”(K.B.line.214)

A wise person is EXPECTED to use his wisdom for the benefit of the SOCIETY. The formation of a healthy SOCIETY is also important in the human model and CONCEPTS presented in Kutadgu Bilig. This is merely one of the universal values presented to all humanity by Kutadgu Bilig.

The below-mentioned statements are an EVIDENCE of the relationship between wisdom and the benefit provided by wisdom:

“The profit of wisdom is all good things with wisdom, as the proverb goes “he found the road to heaven”. (K.B. line. 208)

“Then speak all your words wisely, and know that wisdom alone makes men great.” (K.B.line.209)

As the following statement suggests, IGNORANCE is DESCRIBED as an illness:

“Wisdom  proclaims  its  own  meaning this: When a man knows wisdom, the illness    is    not    treated    the    patient dies.”(K.B.line.156)

“An ignorant person is always ill. If the illness is not cured, the patient will die soon.”K.B.line.157)

This statement also reveals the CONCERN stemming from IGNORANCE.

“Go  then,  fool,  seek  remedy  for  your ills,  and  you,  glorious  sage,  prescribe the foll’s remedy!”(K.B.line.158)

SOCRATES suggests that wisdom orientates people to right Actions whereas IGNORANCE orientates them to the wrong. Thus a person who knows himself will engage in ACTS WHICH are BENEFICIAL for him while a person  who  does  not  know  himself  will  engage  in harmful  ACTS  (13,14). Wisdom  is  the  SOURCE  of  our ETHICAL  ACTIONS  and  IGNORANCE  is  at  the  basis  of  all wrong ACTIONS (15). Wisdom is CONSIDERED the SOURCE of ETHICAL ACTIONS in Kutadgu Bilig, as well.

The  following  SELECTION  from  Kutadgu  Bilig shows the similarity between the thought of SOCRATES and Yusuf Khass Hajib on wisdom:

“Know  that  wisdom  and  INTELLECT  are noble things and they ennoble the CHOsen servant (i.e.) man.”(K.B.line .152)

“INTELLECT is leading rein : If a man leads by  it,  he  ACHIVES  his  goal  and  enjoys COUNTLESS desires.” (K.B.line.160)

“Through INTELLECT a man rises in esteem and  “wisdom  he  grows  grest”.  (K.B. line. 289)

SOCRATES draws an analogy between leading an ethICAL and happy life and various arts and CRAFTS in order to express more CLEARLY the relationship between happiness and wisdom. As mentioned in many RESOURCES, SOCRATES believes that living is also an art. If we want to lead a good and right life, we have to regard life as an art whose final OBJECTIVE is happiness. The ways suggested for REACHING happiness -WHICH is the OBJECtive  of  life-  are  virtues  defined  as  PERFECTION  WHICH makes up the personality of human beings.

Virtue is a value or a QUALIFICATION WHICH guides human beings to REACH eudemonia where they fully realize their own nature, apply all their potentials to life and REACH their PERFECTION. SOCRATES believes that virtue – with its abovementioned definition – is equal to wisdom.  “Virtue  is  wisdom”  is  an  expression WHICH he never gave up repeating.

If virtue is wisdom, what kind of wisdom is it?

It is CLEAR that SOCRATES does not regard all wisdom as virtue. The wisdom WHICH is a virtue leads people to self-realization and happiness. Wisdom WHICH is virtue should be good, render us good and CHANGE our life into a good one.

ACCORDING to SOCRATES, wisdom WHICH makes people realize their own nature and help them REACH happiness is the wisdom related to the good and the evil, and what is good and what is evil.

Wisdom WHICH is virtue belongs to a person himself. The SECOND way of defining virtue is equalizing it to knowledge or knowing.

YUSUF HAS HACIP

Since June 2015, my personal agenda for contemplation has been with our thinkers. Let’s say the starting point of these thinkers Oğuz Kağan. Since 200 BC. In this line, when we bring the issue to the political agenda for example, we do not have the concept of ten years in Turkish. There are Westerners, they say dec at in English, they calculate like this for ten years. When we look at the basis of years, we want to evaluate the thousand years.

Kutadgu Bilig Yusuf Has Hacib was born in 1017. He finished his thousandth year in 2017. There are a thousand years before that, when we look at that thousand years, I will try to convey that line to you, as I know it, from my point of view. Time, ground, line of mind. I was in Cairo last night. I got on the plane at half past 3 at night. This is my 5th going. There is also Kutadgu Bilig in Cairo. That ground line continues. I will mention that too.

When we go back a thousand years from 1017, we see Oğuz Kağan. What we see in Oğuz Kağan, a sage is mentioned there. Then, when we go forward, Bilge Tonyukuk was born in 646. He died in 724, and Bilge Tonyukuk thinks that I have been working on it specifically, he is our first thinker to write. The first person who wrote the article deserved the stone. The term deserve is used. He had it dictated on stone.

There are magnificent thoughts on the 56-line stone. There is a wonderful language. When we look at this now, how did this language develop, where did it come from? Then this shows this. Here in Kutadgu Bilig it is already, as I understand it, sacred knowledge is blessed knowledge, not happiness, kut.

Because we have lost contact with our quota texts. The message here is alienation, we are alienated. Why did I bring those with me? When I was told two days ago, I started thinking about it. Our Kutadgu Bilig is a work of over 1000 pages. During the Karakhanids period, Karakhanids started to write Yusuf. After he wrote it, he became private. He wrote for the Karakhanid ruler. The Ferdowsi Gazneli ruler asked him for the Şahname. He gave 40 thousand gold coins and dictated the Firdevsi Şahname.

However, what the Ghaznavids wanted was the same as the Ghaznavids and the Karakhanids, and what the Ghaznavids wanted was to produce a work that praised the Turks. But he made some expressions that did not praise and upset the Turks, and then gold was turned into silver or something. What happened after all, the Iranians know the Şahname by heart, by heart. You go, they read string by string in their coffee. How much we know Kutadgu Bilig, how much I know, let me look at myself personally.

Here I would like to emphasize this issue of alienation by underlining personally, we are foreigners. We are strangers to our own texts, our own values. When I look at it as a ground, we will see this alienation as follows.

There is an inscription of this in three places. It was the inscription of Bilge Tonyukuk, there are epics before the inscription, the epic of Oğuz Khan, and the manuscript Kutadg Bilig came after the inscription. Where are these manuscripts? Herat Afghanistan; Currently under American occupation, Cairo, Egypt, and a German there find him. We know very well how it is. I was there last night. I say democracy, democracy has nothing there. And the third point is Istanbul. We all know very well what Istanbul went through two years ago. Now then, this line starting from Afghanistan that we call Herat and continuing from Cairo is going through now, so there is an alienation on these three grounds.

SOCIETY AND STATE PHILOSOPHY IN KUTADGU BİLİG

Although the Turks, who established 16 states in 3 continents, formed a large literature on the subject starting from the era of the Inscriptions and continuing with the Manuscripts (Political Books), the said Scriptures and Manuscripts were unfortunately not examined within the scope of the State Philosophy discipline, and the Turkish Canon has not yet been revealed.

Kutadgu Bilig has so far been translated into today’s language as the Art of Happiness, Happening Knowledge. The main meaning of Kutadgu Bilig is State Management Knowledge. The most commonly used concepts in the Kutadgu Bilig text, which is shaped around four main concepts (Töre-Justice, Kut-State, Reason, Heart), clearly reveal that the focus of the work is the Philosophy of Society and the State.

Ajun; world

Beg, Begler: Bey, Gentlemen

Wise: Scholar, Judge, Scholar

Bilig: Knowledge, Wisdom

Information, Information: Information

Budun: People, Nation, Tribe

World: Earth, World

Edgü: Good

Province: Province, country, country, people

İlig: Ruler

Work, Job, Iske: Work

Kamuğ: All, all, one

Person, Person, Person, Person: Person, Human, Man

Köngül: Heart, Heart

Expressiveness: Accuracy

Kut: Kut, Happiness, State

Self: Self, self, soul, soul, soul, heart

Promise: Promise

Töre: Custom, Law, Order

Ukuş: Mind, Understanding

As a first attempt, Kutadgu Bilig’s work is analyzed in terms of State Philosophy. A wide index and dictionary were created and added to the work, presented to the use of our thinkers, and it was aimed to enrich the literature.

Sociologist Prof. Dr. Mahmut Arslan’s study of Kutadgu Bilig is unique in terms of his approach to the subject based on the references of western and eastern monumental thinkers and evaluates the work in terms of its universal position. In the work, a comparative method is taken as basis, with German, English, French, Ancient Greek, Chinese, Hindi, Ancient Turkish, Iranian and Islamic thinkers.

The most important feature of the work is that it is based on the criteria of universality. Kutadgu Bilig is the touchstone of objective science and has studied it in depth. Such a broad perspective approach to Kutadgu Bilig, which is an eastern classic, is in fact exactly the same with the Turkish perspective on the world and people.

Our teacher Mahmut Arslan continued the same line and continued the tradition of universalism after 2019, when the 950th anniversary of the writing of Kutadgu Bilig was celebrated and further deepened the line. As a requirement of this ideal, they themselves have increasingly accessed literature reviews, especially the Austrian and German libraries, which have not yet come to the agenda of our world of thought.

Thus, the review book about Kutadgu Bilig, our first written book, was published as the first book of Türk Evi Publishing, and constitutes a first step towards our goal of being ourselves.

Bilig’s enlightenment is a sacred journey.

The line of Turkish House Publications is that the richness of the grounds with our architectural works, memories and stamps are written in a book and the transfer of the Turkish Generation, which surrounds the world, to the next generations.

The line that started with Our Inscriptions in Greater Asia and Yusuf Has Hajib and reached Asia Minor with Yesevi and set a barrier to alienation mistakes, has an unshakable depth and scope.

Levent AĞAOĞLU, 4 December 2019. Atakoy, Istanbul