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“\u00c7evremizdeki ac\u0131lar\u0131 bizim de \u00e7ekmemiz gerekmektedir. Hepimizin ortak bir v\u00fccudu yoktur, ama ortak bir b\u00fcy\u00fcmesi vard\u0131r: bu ise, \u015fu ya da bu bi\u00e7imde ac\u0131lar i\u00e7inden \u00e7ekip g\u00f6t\u00fcr\u00fcr bizi. Nas\u0131l ki \u00e7ocuk belli bir geli\u015fim sonucu ya\u015fam\u0131n t\u00fcm evrelerinden ge\u00e7er(her evrede, istek ve korku bak\u0131m\u0131ndan bir \u00f6nceki i\u00e7in eri\u015filmez g\u00f6r\u00fcn\u00fcr asl\u0131nda), ya\u015flan\u0131r ve sonunda \u00f6l\u00fcrse, biz de bunun gibi(insanl\u0131kla aram\u0131zdaki ba\u011f, kendimizle aram\u0131zdaki ba\u011fdan g\u00fc\u00e7s\u00fcz de\u011fildir) ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyan\u0131n t\u00fcm ac\u0131lar\u0131ndan ge\u00e7erek geli\u015firiz. Bu konuda adalete yer yoktur, ac\u0131lardan \u00fcrkmeye ya da ac\u0131lar\u0131 \u00fcst\u00fcnl\u00fck diye yorumlamaya yer yoktur.”
“Yok, edilmez bir tek \u015feydir; her insan tek ba\u015f\u0131na bu yok edilmezdir; beri yandan, b\u00fct\u00fcn insanlarda ortak \u00f6zelliktir yok edilmez; dolay\u0131s\u0131yla, insanlar\u0131 birbirine ba\u011flayan e\u015fsiz bir ba\u011f bulunmaktad\u0131r.”
\u201cDo\u011fru yol gergin bir ip boyunca ilerler; y\u00fckse\u011fe de\u011fil, yerin az \u00fczerine \u00e7ekilmi\u015ftir ip. \u00dczerinde ilerlemekten \u00e7ok insan\u0131 \u00e7elmelemek i\u00e7in \u00e7ekilmi\u015f gibidir.\u201d
\u201cKusurlar\u0131n hepsi, sab\u0131rl\u0131 olamamak, \u00e7al\u0131\u015f\u0131lan \u0130\u015fteki kurallara uymaya \u0130\u015e\u0130 ba\u015farmadan \u00f6nce bo\u015f vermek ve \u00e7\u0131kacak dertleri s\u00f6zde bir barikat\u0131n ard\u0131na hapsetmektir.\u201d
\u201c\u0130nsan\u0131n as\u0131l olarak iki g\u00fcnah\u0131 vard\u0131r, di\u011fer g\u00fcnahlar bunlardan kaynaklan\u0131r: Sab\u0131rs\u0131zl\u0131k ve tembellik. \u0130nsanlar sab\u0131rs\u0131zl\u0131klar\u0131ndan dolay\u0131 Cennet’ten at\u0131ld\u0131lar, geri d\u00f6nemeyi\u015fleri de tembelliklerinden. G\u00fcnahlar\u0131n\u0131n say\u0131s\u0131 tektir belki: Sab\u0131rs\u0131zl\u0131ktan at\u0131ld\u0131lar, yine sab\u0131rs\u0131zl\u0131ktan geri d\u00f6nemiyorlar.\u201d
\u201cEcel k\u00f6pr\u00fcs\u00fcnden atlayanlar\u0131n \u00e7o\u011funun g\u00f6lgeleri, \u00f6l\u00fcm \u0131rma\u011f\u0131n\u0131n \u00e7\u0131rp\u0131nt\u0131s\u0131na dokunup ge\u00e7er; neden denirse, \u0131rmak bu d\u00fcnyadan \u00f6te yana do\u011fru akar ve hala bu d\u00fcnya denizlerinin tuzunu ta\u015f\u0131r. Irmak \u0130\u011frenerek kabar\u0131r birden, ak\u0131nt\u0131 tersine d\u00f6ner, \u00f6l\u00fcler ya\u015fam\u0131n \u0130\u00e7ine kusulur. Ne var ki, \u00f6l\u00fcler mutludur, \u00f6fkeden kudurmu\u015f \u0131rma\u011f\u0131 te\u015fekk\u00fcr ezgileriyle, yumu\u015fac\u0131k severler.\u201d
\u201cBir noktadan sonra vazge\u00e7mek olanaks\u0131zd\u0131r. Eri\u015filmesi gereken nokta da, oras\u0131d\u0131r.\u201d
\u201c\u0130nsan\u0131n geli\u015fiminin son noktas\u0131na varaca\u011f\u0131 an, daima bir yinelenme i\u00e7indedir. Devrimci \u00f6ze sahip d\u00fc\u015f\u00fcnsel devinimlerin, geride b\u0131rak\u0131lan her \u015feyin anlam\u0131n\u0131 yitirdi\u011fini s\u00f6ylemeleri, bu y\u00fczden do\u011frudur, \u00e7\u00fcnk\u00fc o anda bile, geli\u015fimini tamamlayan tek bir \u015fey yoktur.\u201d
\u201cSava\u015fmaya davet, K\u00f6t\u00fc’n\u00fcn sahip oldu\u011fu en \u00e7ekici silaht\u0131r. Bu kad\u0131nla sava\u015fmaya benzer, sonu yata\u011fa \u00e7\u0131kar.\u201d
\u201cSay\u0131s\u0131 belirsiz itin anas\u0131, \u00e7ocuklu\u011fumda en de\u011ferli \u015feyim olsa da \u015fimdi az \u00e7ok \u00e7\u00fcr\u00fcm\u00fc\u015f bedenli, hala pe\u015fimden ba\u011fl\u0131l\u0131kla se\u011firten, onu tekmelememek i\u00e7in yava\u015f ad\u0131mlarla geri ka\u00e7t\u0131\u011f\u0131m, nefesinin kokusuna bile katlanamad\u0131\u011f\u0131m berbat kokan bir kanc\u0131k; ne var ki, z\u0131dd\u0131na davranamad\u0131\u011f\u0131m s\u00fcrece, \u015fekilsiz bir g\u00f6lge olarak serpildi\u011fini izledi\u011fim kuytuya \u00e7ekiyor, parampar\u00e7a ediyor beni, \u00fczerime \u00e7\u0131k\u0131yor ve art\u0131k \u00fczerimde, bunu bir onur saymaktan emin olamasam da, dili elimde, bende sona eriyor.
“Burnu Kaf da\u011f\u0131nda A’n\u0131n, \u0130yi’nin pe\u015finde epeyi yol ald\u0131\u011f\u0131 zann\u0131nda, neden denirse, \u00e7ekicili\u011finin her ge\u00e7en an artt\u0131\u011f\u0131na inand\u0131\u011f\u0131ndan, her ge\u00e7en an daha \u00e7ok ayart\u0131yla kar\u015f\u0131la\u015ft\u0131\u011f\u0131n\u0131 duyumsuyor, \u00fcstelik bu ayart\u0131lar\u0131n \u015fu ana dek hi\u00e7 bilmedi\u011fi k\u00f6\u015felerden sald\u0131rd\u0131\u011f\u0131n\u0131 san\u0131yor. Nedir, as\u0131l neden, i\u00e7ine yerle\u015fen b\u00fcy\u00fck \u015feytan ve onun hizmetine ko\u015fu\u015fturan sonsuz k\u00fc\u00e7\u00fck \u015feytanlar\u0131n varl\u0131\u011f\u0131d\u0131r.\u201d
\u201cBir elma, biri di\u011ferinden de\u011fi\u015fik g\u00f6r\u00fcn\u00fcmlere sahip olabilir: Kafas\u0131n\u0131 uzat\u0131p masan\u0131n \u00fczerindeki elmay\u0131 g\u00f6rmeye \u00e7al\u0131\u015fan \u00e7ocu\u011fun g\u00f6r\u00fc\u015f\u00fc ve bunun yan\u0131nda, hi\u00e7 sak\u0131nmas\u0131z, elmay\u0131 yan\u0131ndakine verebilen evin efendisininki.\u201d
\u201c\u00d6l\u00fcm arzusu, bilgeli\u011fe kavu\u015fuldu\u011funun ilk belirtisidir. \u0130\u00e7inde bulunulan ya\u015fam katlan\u0131lmazd\u0131r, ba\u015fka bir ya\u015fam ise, ula\u015f\u0131lmaz. \u00d6lmek iste\u011finin eklentisi utan\u00e7 biter art\u0131k; nefret edilen eski h\u00fccreden al\u0131n\u0131p, ilk i\u015f olarak nefret edece\u011fi yeni h\u00fccresine ge\u00e7meyi arzular, bunun i\u00e7in yalvar\u0131r. Eski inan\u00e7lar\u0131n tortular\u0131 da bu d\u00fc\u015f\u00fcncede etkilidir; yeni h\u00fccreye nakledilirken efendi ortaya \u00e7\u0131kacak, mahk\u00fbma g\u00f6z ucuyla bir bakacak ve karar verecektir: ”Bu adam\u0131 yeni h\u00fccreye g\u00f6t\u00fcrmenize gerek yok, art\u0131k benim yan\u0131ma geliyor o.\u201d
\u201c\u0130lerledi\u011fim yol d\u00fcmd\u00fcz olsayd\u0131, ilerlemek i\u00e7in t\u00fcm \u00e7abalar\u0131ma ra\u011fmen geriye do\u011fru hareket etseydim, \u00e7aresizlik bu olurdu; ama sen, a\u015fa\u011f\u0131dan da ay\u0131rt\u0131na varabilece\u011fin gibi, dik bir yoku\u015fu \u00e7\u0131kt\u0131\u011f\u0131na g\u00f6re, ad\u0131mlar\u0131n\u0131n geri geri gitmesi, kayman, t\u0131rmand\u0131\u011f\u0131n yerin dikli\u011finden kaynaklanabilir, e\u011fer b\u00f6yleyse umutsuzlu\u011fun zaman\u0131 de\u011fildir.\u201d
\u201cSonbaharda yollar gibi: S\u00fcp\u00fcr\u00fcp temizliyorsun, az sonra kurumu\u015f yapraklarla kaplan\u0131yor \u00fczeri.\u201d
\u201cBir kafes, ku\u015f aramaya \u00e7\u0131km\u0131\u015f.\u201d
\u201cBuraya ilk kez geliyorsun: Al\u0131nan nefes bile de\u011fi\u015fik, yan\u0131ndaki y\u0131ld\u0131z, g\u00fcne\u015ften bile \u00e7ok \u0131\u015f\u0131ld\u0131yor.\u201d
\u201cE\u011fer \u00fczerine \u00e7\u0131kmadan in\u015fa edilebilseydi, belki de, Babil Kulesi’nin yap\u0131lmas\u0131 yasaklanmazd\u0131.\u201d
\u201cK\u00f6t\u00fc, sizi ondan gizli sakl\u0131 bir \u015feyler kotarabilece\u011finize inand\u0131rmas\u0131n.\u201d
\u201cSuna\u011fa sald\u0131ran parslar, kutlu \u015faraptan i\u00e7iyorlar; durmaks\u0131z\u0131n yineleniyor bu; sonunda beklenen bir olaya d\u00f6n\u00fc\u015f\u00fcyor ve ayinin bir par\u00e7as\u0131 oluyor art\u0131k.\u201d
\u201cEl, yapabildi\u011fince s\u0131k\u0131 tutar ta\u015f\u0131. Olabildi\u011fince uza\u011fa atabilmek i\u00e7in s\u0131k\u0131ca kavrar. Yol, i\u015fte o kadar uza\u011fa g\u00f6t\u00fcr\u00fcr insan\u0131.\u201d
\u201cDers sensin, ne yaz\u0131k ki, etrafta \u00f6\u011frenci yok.\u201d
\u201c\u0130\u00e7inize sonsuz cesaret dolduran, ger\u00e7ek d\u00fc\u015fmand\u0131r .\u201d
\u201c\u00dczerinde durdu\u011fun alan\u0131n, iki aya\u011f\u0131nla bast\u0131\u011f\u0131ndan geni\u015f olamayaca\u011f\u0131n\u0131 bilmek, mutluluklar\u0131n en b\u00fcy\u00fcklerindendir.\u201d
\u201cAlelacele ko\u015fup ya\u015fama s\u0131\u011f\u0131nm\u0131yorsa insan, ya\u015famdan zevk alabilir mi?\u201d
\u201cSiperler sonsuz olsa da kurtulu\u015f yolu tektir. Yinede kurtulu\u015f olas\u0131l\u0131klar\u0131 siper say\u0131s\u0131 denli \u00e7oktur\u201d.
\u201cBir amaca ra\u011fmen, yol yok; yol diye adla duraklama an\u0131.\u201d
\u201cK\u00f6t\u00fc davranmak bizden istenir; iyi davranmak ise, zaten i\u00e7imizdedir.\u201d
\u201cK\u00f6t\u00fc’ye bir kez yol verdin mi, art\u0131k kendisine inan\u0131lmas\u0131n\u0131 beklemez.\u201d
\u201cSeni K\u00f6t\u00fc’ye yol vermeye y\u00f6nelten art niyetler sana ait de\u011fildir. K\u00f6t\u00fc’n\u00fcnd\u00fcr.\u201d
\u201cHayvan, kam\u00e7\u0131y\u0131 efendisinin elinden \u00f6fkeyle kapar ve kendi efendisi olabilmek i\u00e7in kendi kendini d\u00f6ver, bilemedi\u011fi, bunun efendisinin kam\u00e7\u0131s\u0131n\u0131n ucundaki yeni d\u00fc\u011f\u00fcm\u00fcn g\u00f6rd\u00fcrd\u00fc\u011f\u00fc bir r\u00fcya oldu\u011fudur.\u201d
\u201c\u0130yi, bir yan\u0131yla rahats\u0131z edicidir.\u201d
\u201cArzulanma gem vuraca\u011f\u0131m diye \u00e7abalam\u0131yorum. Arzulara gem vurmak, ruhumdan yay\u0131lan sonsuz \u0131\u015f\u0131k demetinin rast gele se\u00e7ilmi\u015f bir tanesinde etkin olma arzusudur. E\u011fer \u00e7evremde buna benzer y\u00f6r\u00fcngeler \u00e7izmek zorundaysam, yapaca\u011f\u0131m en do\u011fru \u015fey, hi\u00e7 harekete ge\u00e7meksizin, a\u011fz\u0131m hayretten a\u00e7\u0131lm\u0131\u015f, b\u00fcy\u00fck d\u00fczeni izlemektir sadece ve bu hareketsizli\u011fin bana kazand\u0131raca\u011f\u0131 econtrarioi g\u00fc\u00e7ten yararlanmak.\u201d
\u201cKargalar\u0131n sav\u0131, tek bir kargan\u0131n t\u00fcm g\u00f6ky\u00fcz\u00fcn\u00fc yok edebilece\u011fidir. Ku\u015fkulanmak yersiz, nedir, bunun g\u00f6klerle ilgili bir \u015fey anlatmad\u0131\u011f\u0131 kesindir, g\u00f6ky\u00fcz\u00fc kargalar\u0131n yoklu\u011fu demektir \u00e7\u00fcnk\u00fc.\u201d
\u201cDin u\u011fruna kendilerini feda edenler bedeni yads\u0131maz, z\u0131dd\u0131na, \u00e7arm\u0131ha lay\u0131k g\u00f6rerek \u015fereflendirirler; bu y\u00fczden, d\u00fc\u015fmanlar\u0131yla ayn\u0131 bi\u00e7imde d\u00fc\u015f\u00fcnmektedirler.\u201d
\u201cYorgunlu\u011fu, bir gladyat\u00f6r\u00fcn \u00f6l\u00fcmc\u00fcl kavgas\u0131ndan sonra ya\u015fad\u0131\u011f\u0131 yorgunlu\u011fu and\u0131r\u0131yor , bir memurun odas\u0131n\u0131n tek bir duvar\u0131na beyaz badana \u00e7ekti.\u201d
\u201cVar olan sahip olu\u015f de\u011fildir, sadece olu\u015f, nefesini teslim etmeyi, bo\u011fulup gitmeyi uman olu\u015ftur.\u201d
\u201cSorular\u0131m\u0131n neden yan\u0131ts\u0131z kald\u0131\u011f\u0131na \u015fa\u015fard\u0131m eskiden, art\u0131k soru sorabilece\u011fime olan g\u00fcvenime \u015fa\u015f\u0131r\u0131yorum. Nedir, ger\u00e7ekten g\u00fcvenmiyordum, sadece soruyordum.\u201d
\u201cSahip olabildiklerin var, ne yaz\u0131k ki, kendi varl\u0131\u011f\u0131n yok iddias\u0131na savunma olarak titriyorsun ve y\u00fcre\u011fin at\u0131p duruyor sadece.\u201d
\u201cSonsuzluk yolunda bu denli h\u0131zl\u0131 ilerleyi\u015fine \u015fa\u015fan biri vard\u0131, asl\u0131nda yoku\u015f a\u015fa\u011f\u0131 son h\u0131z yuvarlanmaktan gayrisini yapm\u0131yordu.\u201d
\u201cK\u00f6t\u00fc’ye borcunuzu taksit taksit \u00f6deyemezsiniz, nedir, hep denenir bu. B\u00fcy\u00fck \u0130skender, pek gen\u00e7ken ula\u015ft\u0131\u011f\u0131 utkulara, kurdu\u011fu yenilmez orduya, i\u00e7inde b\u00fcy\u00fcyen, d\u00fcnyay\u0131 de\u011fi\u015ftirecek g\u00fcce sahip oldu\u011fu duygusuna, t\u00fcm bunlara ra\u011fmen, \u00c7anakkale’de durup bo\u011faz\u0131n beri yan\u0131na asla ge\u00e7emeyebilirdi. Ne korkudan durmu\u015f olurdu, ne karars\u0131zl\u0131ktan ne de istencinin zay\u0131flamas\u0131ndan, bunu yer\u00e7ekiminin varl\u0131\u011f\u0131yla bile a\u00e7\u0131klayabilirsiniz.\u201d
\u201cYol sonsuzdur, ne k\u0131saltabilir ne de uzunlu\u011funa yeni metreler ekleyebilirsiniz, yine de herkes \u00e7ocuk kadar elini kullanarak \u00f6l\u00e7meye \u00e7al\u0131\u015f\u0131r onu. ”\u0130lerlemen gereken yol, ger\u00e7ekten de bu kar\u0131\u015f kadard\u0131r, senin hakk\u0131nd\u0131r bu.\u201d
\u201cSadece zaman\u0131 kavrayabilme yetimiz y\u00fcz\u00fcnden K\u0131yamet G\u00fcn\u00fc diyoruz o g\u00fcne; asl\u0131nda s\u0131k\u0131y\u00f6netim mahkemesidir o.\u201d
\u201c\u015e\u00fckrediyorum ki, d\u00fcnyan\u0131n uyumsuzlu\u011fu, aritmetik uyumsuzlu\u011fa benziyor.\u201d
\u201c\u0130\u011frenen ve nefret eden bir ba\u015f\u0131 \u00f6n\u00fcne e\u011fmek\u2026\u201d
\u201cK\u00f6pekler bah\u00e7ede oynuyorlar \u015fimdi, fakat avlar\u0131, \u015fu anda ormanda istedikleri denli h\u0131zl\u0131 ko\u015fsunlar, avlanmaktan ka\u00e7amayacaklar.\u201d
\u201cG\u00fcl\u00fcn\u00e7 olan, bu d\u00fcnya i\u00e7in ko\u015fum takman.\u201d
\u201cAraban, ona ko\u015ftu\u011fun at ile do\u011fru orant\u0131l\u0131 olarak, daha h\u0131zl\u0131 gider, b\u00fct\u00fcn\u00fcn k\u00f6klerinden kopar\u0131lmas\u0131 demek de\u011fildir bu, bunu s\u00f6ylemek olanaks\u0131zd\u0131r; ne var, ko\u015fumlar\u0131n par\u00e7alanmas\u0131, i\u015fte o ger\u00e7ekten \u00f6zg\u00fcr ve \u015fen bir yolculuk olas\u0131l\u0131\u011f\u0131d\u0131r.\u201d
\u201cAlmancada ”Sein”in iki anlam\u0131 vard\u0131r. \u201cVar olmak” ve ”Onun\u201d olmak\u201d
\u201cSe\u00e7im hakk\u0131 tan\u0131nm\u0131\u015ft\u0131 onlara: Kral ya da kral\u0131n habercisi olabilirlerdi. Her \u00e7ocuk gibi, haberci olmay\u0131 se\u00e7ti hepsi. Sadece haberciler vard\u0131r bu y\u00fczden, d\u00fcnya \u00fczerinde gezer, kalmayan krallara ula\u015famad\u0131klar\u0131 i\u00e7in, art\u0131k anlams\u0131zla\u015fm\u0131\u015f haberleri birbirlerine iletirler. Sefil ya\u015famlar\u0131na son vermeyi can\u0131 y\u00fcrekten isterlerdi elbette, nedir, ettikleri ba\u011fl\u0131l\u0131k yemini ellerini kollar\u0131n\u0131 ba\u011fl\u0131yor.\u201d
\u201c\u0130lerleme d\u00fc\u015f\u00fcncesine inanmak, ger\u00e7ekten ilerlendi\u011fine inanmay\u0131 gerektirmez. \u0130nanabilmek i\u00e7in yetersiz olurdu bu.\u201d
“A. b\u00fcy\u00fck bir ustad\u0131r, tan\u0131\u011f\u0131 Tanr\u0131.\u201d
\u201c\u0130\u00e7inde yok edilmesi m\u00fcmk\u00fcn olmayan bir \u015feye inanmad\u0131\u011f\u0131 s\u00fcrece, insan ya\u015fayamaz; bu yok edilmesi m\u00fcmk\u00fcn olmayan \u015fey de, ona duyulan inan\u00e7 da daima gizli kalabilir. Ki\u015fisel bir tanr\u0131ya inanma, bu s\u00fcre\u011fen gizlili\u011fin kendini g\u00f6sterme bi\u00e7imlerindendir.\u201d
\u201cY\u0131lan arac\u0131l\u0131k etmeliydi: K\u00f6t\u00fc insan\u0131 ayartsa da, onun yerine ge\u00e7emez.\u201d
\u201cD\u00fcnya ile sava\u015fta, d\u00fcnyan\u0131n taraf\u0131n\u0131 tut.\u201d
\u201cKimseyi kand\u0131rmamal\u0131, giderek d\u00fcnyay\u0131 kand\u0131r\u0131p onu olas\u0131 bir utkudan uzakla\u015ft\u0131rmamal\u0131.\u201d
\u201cRuhsal evrenden ba\u015fka bir d\u00fcnya yoktur; duyular evreni diye adland\u0131rd\u0131\u011f\u0131m\u0131z \u015fey, ruhsal evrenin k\u00f6t\u00fcl\u00fc\u011f\u00fcd\u00fcr ve o k\u00f6t\u00fcl\u00fck dedi\u011fimiz \u015fey, sonsuz ilerleyi\u015fimizde bir an\u0131n zorunlulu\u011fudur sadece.\u201d
\u201cD\u00fcnya \u00e7ok g\u00fc\u00e7l\u00fc bir \u0131\u015f\u0131kla eritilebilir. Zay\u0131f g\u00f6zlere kat\u0131 g\u00f6z\u00fck\u00fcr d\u00fcnya, daha zay\u0131flara yumruk gibi, \u00e7ok daha zay\u0131flara ise utanga\u00e7; buna kan\u0131p bakmaya kalk\u0131\u015fanlara vurur ve devirir onlar\u0131.\u201d
\u201cHer \u015fey yan\u0131lsamad\u0131r: Olabildi\u011fince az yorulmaya \u00e7abalamak, al\u0131\u015f\u0131lm\u0131\u015f olan\u0131n d\u0131\u015f\u0131na \u00e7\u0131kmamak, en a\u015f\u0131r\u0131n\u0131n pe\u015fine tak\u0131lmak. \u0130lk durumda, insan ona ula\u015fman\u0131n yollar\u0131n\u0131 kolayla\u015ft\u0131rarak \u0130yi’yi ve elindeki silahlan g\u00fc\u00e7s\u00fczle\u015ftirerek K\u00f6t\u00fc’y\u00fc aldat\u0131r. \u0130kinci durumda, bu d\u00fcnyan\u0131n i\u015flerinde bile ele ge\u00e7irilmeye de\u011fer bulmayarak aldat\u0131l\u0131r iyi. Son durumda, \u0130yi ondan m\u00fcmk\u00fcn olan en uzak yere ka\u00e7\u0131narak ve K\u00f6t\u00fc son noktas\u0131na dek ula\u015f\u0131larak zay\u0131flat\u0131laca\u011f\u0131 umularak aldat\u0131l\u0131r. \u0130\u00e7lerinden en ye\u011flenesi se\u00e7enek ikincisidir; \u00e7\u00fcnk\u00fc her \u00fc\u00e7 se\u00e7enekte de iyi aldat\u0131l\u0131rken, bu se\u00e7enekte, g\u00f6r\u00fcn\u00fc\u015fte de olsa, K\u00f6t\u00fc aldat\u0131lmamaktad\u0131r en az\u0131ndan.\u201d
\u201cDo\u011fam\u0131z bizi onlardan uza\u011fa atmasayd\u0131 e\u011fer, asla ba\u015fa \u00e7\u0131kamayaca\u011f\u0131m\u0131z sorunlar vard\u0131r.\u201d
\u201cOlgular evreninin d\u0131\u015f\u0131ndaki \u015feyler i\u00e7in, dil ancak ima edebilir, nedir, az \u00e7ok kesinlik ta\u015f\u0131masa bile, asla k\u0131yas yapamaz; \u00e7\u00fcnk\u00fc, dil, olgular evreninde kald\u0131\u011f\u0131 s\u00fcrece, m\u00fclkiyet ili\u015fkilerini anlat\u0131r sadece.\u201d
\u201cAncak ne kadar az yalan s\u00f6y1erse, o kadar az yalan s\u00f6ylemi\u015f olur insan, az yalan s\u00f6yleme olana\u011f\u0131 buldu\u011funda de\u011fil.\u201d
\u201c\u00dczerine yeterince bas\u0131lmad\u0131\u011f\u0131 i\u00e7in bel vermemi\u015f bir merdiven basama\u011f\u0131, basama\u011f\u0131n kendisi a\u00e7\u0131s\u0131ndan, kimsesiz \u00e7at\u0131lm\u0131\u015f bir tahta par\u00e7as\u0131ndan gayrisi de\u011fildir .\u201d
\u201cKendini bu d\u00fcnyadan uza\u011fa s\u00fcrg\u00fcn eden herkes \u00f6tekileri sevmelidir, \u00f6tekilerin d\u00fcnyas\u0131ndan da s\u00fcrg\u00fcne gitmektedir \u00e7\u00fcnk\u00fc. Ger\u00e7ek, bu yolla insan, do\u011fas\u0131n\u0131n derinliklerini kavramaya ba\u015flar, elbette sevilir insan, fakat tek ko\u015fulla: Terazide sevilenle e\u015fit \u00e7ekmek.\u201d
\u201cBu d\u00fcnyada hemcinsini seven, sadece kendini sevene k\u0131yasla, ne az ne de \u00e7ok yanl\u0131\u015fa d\u00fc\u015fer. Sorulmas\u0131 gereken tektir: \u0130nsan hemcinsini sevebilir mi ?\u201d
\u201cRuhsal bir evrenden \u00f6tesinin hi\u00e7 oldu\u011fu d\u00fc\u015f\u00fcncesi umudumuzu s\u00f6nd\u00fcr\u00fcr , ne var ki, bize kesinlik de sa\u011flar.\u201d
\u201cSanat, Ger\u00e7ek’in g\u00f6z\u00fcm\u00fcz\u00fc almas\u0131d\u0131r: Geriye ka\u00e7an hilkat garibesi maskelere d\u00fc\u015fen \u0131\u015f\u0131kt\u0131r ger\u00e7ek, ondan \u00f6tesi de\u011fil.\u201d
\u201cCennet’ten at\u0131lma, asl\u0131nda sonsuzluktur: Demem o ki, Cennet’ten at\u0131lma geri d\u00f6n\u00fc\u015fs\u00fczd\u00fcr, yery\u00fcz\u00fcnde ya\u015famaktan ka\u00e7\u0131\u015f yoktur, yine de eylemin sonsuzlu\u011fu, s\u00fcrekli Cennet’te kalabilme umudumuzu yenilemekle yetinmez, ayn\u0131 anda, belki de oradan hi\u00e7 ayr\u0131lmad\u0131\u011f\u0131m\u0131z anlam\u0131n\u0131 da ta\u015f\u0131r; bunu bilsek de bilmesek de.\u201d
\u201c\u00d6zg\u00fcr ve yery\u00fcz\u00fcnde kendini g\u00fcvende duyumsayan bir yurtta\u015ft\u0131r 0, d\u00fcnyan\u0131n her yerine eri\u015fmesini sa\u011flayacak uzunlukta bir zincire ba\u011fl\u0131d\u0131r \u00e7\u00fcnk\u00fc nedir, hi\u00e7bir \u015feyin onu yery\u00fcz\u00fcn\u00fcn s\u0131n\u0131rlanandan \u00f6teye s\u00fcr\u00fcklemesine izin vermeyecek uzunluktad\u0131r zincir. Fakat ayn\u0131 anda, \u00f6zg\u00fcr ve g\u00f6ky\u00fcz\u00fcnde kendini g\u00fcvenlikte duyumsayan bir yurtta\u015ft\u0131r 0, \u00e7\u00fcnk\u00fc ilkinin benzeri, g\u00f6ksel bir zincire de ba\u011fl\u0131d\u0131r. Yery\u00fcz\u00fcne inmeye \u00e7al\u0131\u015f\u0131nca g\u00f6ksel zincirin tasmas\u0131 as\u0131l\u0131 tutar onu, g\u00f6ky\u00fcz\u00fcne \u00e7\u0131kmaya m\u0131 kalk\u0131\u015ft\u0131, bu kez yery\u00fcz\u00fc zinciri tutar. Ne var, t\u00fcm bunlara ra\u011fmen, elinde t\u00fcm olanaklar vard\u0131r ve 0, bunun ay\u0131rt\u0131ndad\u0131r; giderek bu zincirleni\u015fi, zincirle ilk tan\u0131\u015fmas\u0131ndaki hatas\u0131na ba\u011flamay\u0131 yads\u0131r.\u201d
\u201cPatenle kayman\u0131n acemileri gibi ko\u015fuyor ger\u00e7eklerin pe\u015finden, bu yetmezmi\u015f gibi yanl\u0131\u015f yerde al\u0131\u015ft\u0131rma yap\u0131yor.\u201d
\u201cHane halk\u0131n\u0131 kollayan bir tanr\u0131ya inanmaktan daha rahatlat\u0131c\u0131 ne olabilir?\u201d
\u201cKuramsal olarak tam bir mutluluk \u015fans\u0131 var: \u0130\u00e7imizde yok edilmesi m\u00fcmk\u00fcn olmayan .bir varl\u0131\u011fa inanmak ve ona ula\u015fabilmek i\u00e7in \u00e7abalamak.\u201d
\u201cYok, edilemeyen tek oland\u0131r; tek tek her insan yok edilemeyendir, nedir, t\u00fcm insanlar\u0131n ortak paydas\u0131 da yok edilemezliktir; i\u015fte bu nedenle, insanlar\u0131 birbirine ba\u011flayan, ba\u015fka \u015feye benzemeyen bir ba\u011f vard\u0131r.\u201d
\u201cBirbirlerine benzememelerine ra\u011fmen ayn\u0131 insanda bulu\u015fan \u00f6yle alg\u0131lar bulunur ki, ayn\u0131 nesneye y\u00f6nelirler; bundan \u00e7\u0131kar\u0131labilecek tek sonu\u00e7, ayn\u0131 insanda de\u011fi\u015fik \u00f6znelerin bulundu\u011fudur.\u201d
\u201cKendi sofras\u0131n\u0131n k\u0131r\u0131nt\u0131lar\u0131yla besleniyor; kendini doymu\u015f duyumsuyor bir s\u00fcreli\u011fine, ne yaz\u0131k ki, sofrada nas\u0131l kar\u0131n doyuruldu\u011funu unutuyor, sonunda yerde yenecek k\u0131r\u0131nt\u0131 da bulam\u0131yor.\u201d
\u201cYok, edilmesi m\u00fcmk\u00fcn olanlar sadece Cennet’te yok edilebiliyorsa, bunun kesinli\u011fine inanamay\u0131z; tam z\u0131dd\u0131na, yok edilemiyorsa, yanl\u0131\u015f bir inanca saplanm\u0131\u015f\u0131z demektir.\u201d
\u201cS\u0131nav\u0131n\u0131 insanl\u0131\u011fa bakarak ver \u015e\u00fcphe edenin \u015f\u00fcphesini. , inanan\u0131n inanc\u0131n\u0131 besler bu.\u201d
“Burada demir atmayaca\u011f\u0131m” demek ve o anda kabar\u0131p, \u0130nsan\u0131 ku\u015fatan deli dalgalan duyumsay\u0131\u015f.\u201d
\u201cBirden de\u011fi\u015fim. Y an\u0131t sorunun y\u00f6r\u00fcngesinde biraz korkak, her an ka\u00e7maya haz\u0131r fakat umutla d\u00f6n\u00fcyor, sorunun yan\u0131na yakla\u015f\u0131lmas\u0131n\u0131 engelleyen, umut k\u0131r\u0131c\u0131 y\u00fcz\u00fcne bak\u0131yor, en sapa yollarda pe\u015finden gidiyor, yan\u0131tl\u0131ktan giderek uzakla\u015ft\u0131\u011f\u0131 yollarda.\u201d
\u201c\u0130nsanlarla i\u00e7li d\u0131\u015fl\u0131 olmak insan\u0131n kendi kendisini g\u00f6z hapsine almas\u0131n\u0131 getirir pe\u015fi s\u0131ra.\u201d
\u201cRuh, payanda olmaktan kurtulunca \u00f6zg\u00fcrle\u015febilir ancak.\u201d
\u201cTensel istek tanr\u0131 sevgisine k\u00f6rle\u015ftirir, nedir, bunu tek ba\u015f\u0131na beceremez, i\u00e7inde tanr\u0131 sevgisinden de bir \u015feyler ta\u015f\u0131d\u0131\u011f\u0131 i\u00e7in yapabilir.\u201d
\u201cGer\u00e7ek par\u00e7alanamaz ve bu y\u00fczden kendini tan\u0131ma olana\u011f\u0131ndan yoksundur; onu tan\u0131mak isteyen yalana d\u00f6n\u00fc\u015fmekten gayrs\u0131n\u0131 yapamaz.\u201d
\u201cD\u00f6n\u00fcp dola\u015f\u0131p kendisini zarara u\u011fratacak \u015feyleri kim ister? Bunu isteyen insanlara rastlan\u0131yorsa, hatta her insanda bu durum biraz g\u00f6z\u00fck\u00fcyorsa, bunun nedeni, insan\u0131n i\u00e7indeki iki ki\u015fiden birinin kendisi i\u00e7in yararl\u0131 olan\u0131 isterken, eyleme ge\u00e7mek i\u00e7in yan d\u00fc\u015f\u00fcncesine ba\u015fvurulan \u00f6tekine zarar vermesidir. Karara var\u0131rken de\u011fil, hen\u00fcz en ba\u015fta ikincinin yar\u0131-d\u00fc\u015f\u00fcncesine de\u011fer verilirse, karar konusu olacak istek de silinip gider.\u201d
\u201cDaima ilk G\u00fcnah’tan \u015fik\u00e2yetimiz neden? Cennet’ten at\u0131lmam\u0131z\u0131n nedeni ilk G\u00fcnah de\u011fil, meyvelerinden uzak dural\u0131m diye uzakla\u015ft\u0131r\u0131ld\u0131\u011f\u0131m\u0131z ya\u015fam a\u011fac\u0131d\u0131r.\u201d
\u201cG\u00fcnahk\u00e2rl\u0131\u011f\u0131m\u0131z\u0131n nedeni Bilgi A\u011fac\u0131’n\u0131n meyvelerini yememiz de\u011fil sadece, Ya\u015fam A\u011fac\u0131’n\u0131n meyvelerini yemedi\u011fimiz i\u00e7in de g\u00fcnahk\u00e2r\u0131z. \u0130\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z andan dolay\u0131 g\u00fcnahk\u00e2r\u0131z, \u0130lk G\u00fcnah’\u0131n g\u00fcnah\u0131 yok.\u201d
\u201cBiz Cennet’te ya\u015famak \u00fczere yarat\u0131ld\u0131k ve Cennet de bizim ya\u015famam\u0131z i\u00e7in yarat\u0131ld\u0131. Bizim yazg\u0131m\u0131z sonradan de\u011fi\u015ftirildi, nedir, Cennet’in yazg\u0131s\u0131 de\u011fi\u015fti mi, bilen yok.\u201d
\u201cK\u00f6t\u00fc, kimi de\u011fi\u015fim anlar\u0131nda insan bilincinden yay\u0131lan bir \u0131\u015f\u0131nd\u0131r. Bir b\u00fct\u00fcn olarak duyular evreni de\u011fil, ondaki K\u00f6t\u00fc g\u00f6r\u00fcn\u00fc\u015ften ibarettir; yine de bu, bizim g\u00f6rebildi\u011fimiz duyular evrenini olu\u015fturur.\u201d
\u201c\u0130lk G\u00fcnah’tan \u015fu ana dek, \u0130yi ve K\u00f6t\u00fc’y\u00fc birbirlerinden ay\u0131rabilme yetimiz e\u015fittir, nedir, bu konuda hemcinslerimizden \u00fcst\u00fcn olmay\u0131 arzular\u0131z. Ger\u00e7ekte ise, \u0130yi ve K\u00f6t\u00fc’n\u00fcn \u00e7ok \u00f6tesinde ba\u015flar farkl\u0131l\u0131klar. Bunun al\u0131\u015f\u0131lmad\u0131k bir durum olmas\u0131n\u0131n nedeni \u015fudur: Sadece bilmek kimseyi doyurmaz, bilmesine ko\u015fut davranabilme iste\u011fi de buna eklentidir. Ne yaz\u0131k ki, b\u00f6yle davranabilme yetene\u011fi kimseye ba\u011f\u0131\u015flanmam\u0131\u015ft\u0131r, herkes kendi kendini yok etmeye yazg\u0131l\u0131d\u0131r, bunu ba\u015faracak g\u00fcce sahip olamama olas\u0131l\u0131\u011f\u0131 kimseyi bu yoldan d\u00f6nd\u00fcrmez, son denemeye kalk\u0131\u015fmaktan gayrisi gelmez elinden. Bilgi A\u011fac\u0131’n\u0131n meyvelerini yemenin cezas\u0131n\u0131n \u00f6l\u00fcm olmas\u0131n\u0131n anlam\u0131 budur belki, en ba\u015fta, eceliyle \u00f6l\u00fcm\u00fcn anlam\u0131 da bu olabilir. \u015eu anda, ufak bir devinimdir yapmaktan \u00e7ekindi\u011fi, bunu yapmaktansa, \u0130yi ve K\u00f6t\u00fc’n\u00fcn bilgisinden olmay\u0131 bile ye\u011fler. \u0130lk G\u00fcnah kavram\u0131n\u0131n k\u00f6keninde bu korku yatar. Ne var ki, bir kere olandan geri d\u00f6n\u00fclemez, belki anlam\u0131 buland\u0131rabilir; bu y\u00fczden bahanelere s\u0131\u011f\u0131n\u0131l\u0131r. T\u00fcm d\u00fcnya bu bahanelerle do1udur; bu bir anl\u0131k olsun huzur arayan insan\u0131n kendini hakl\u0131 g\u00f6rebilece\u011fi tek y\u00f6ntemdir belki: Bilginin \u00f6nceden verildi\u011fi ger\u00e7e\u011fini g\u00f6rmezden gelme, bilgiyi ula\u015f\u0131lmas\u0131 gereken uzak bir nokta olarak g\u00f6sterme.\u201d
\u201cGiyotin denli a\u011f\u0131r, onun denli de hafif bir inan\u00e7.\u201d
\u201cS\u0131n\u0131f\u0131n duvar\u0131na as\u0131l\u0131 \u0130skender’in Sava\u015f resmi taklidi gibi \u00f6n\u00fcm\u00fczde \u00f6l\u00fcm. Bize d\u00fc\u015fen, davran\u0131\u015flar\u0131m\u0131zla, hen\u00fcz ya\u015famdayken bu resmi karanl\u0131klara itmek, giderek ortadan t\u00fcm\u00fcyle yitmesini sa\u011flamakt\u0131r.\u201d
\u201cTutulabilecek iki yol; kendini son noktaya dek ufaltmak ya da sonsuz ufak olmak. \u0130lki devinimsizlikten \u00e7\u0131kan m\u00fckemmellik, ikincisi eylem anlam\u0131na gelen bir ba\u015flang\u0131\u00e7t\u0131r.\u201d
\u201cS\u00f6zc\u00fcklerin karma\u015fas\u0131ndan kurtulu\u015f yolu: Eyleme ge\u00e7ilerek yok edilecek olan\u0131n s\u0131ms\u0131k\u0131 tutulmas\u0131 gerekir; ufak par\u00e7alara b\u00f6l\u00fcnen d\u00f6k\u00fcl\u00fcr gider, nedir, yok edilemez.\u201d
\u201cPutlara \u00f6ncelikle nesnelerden korkudan tap\u0131ld\u0131, ne var ki, bunun sonucunda nesnelerin gerekli olu\u015fundan korkudan tap\u0131ld\u0131 ve bunun sonucunda nesnelere kar\u015f\u0131 sorumlu olmaktan korkudan tap\u0131ld\u0131. Bu sorumlulu\u011fun varl\u0131\u011f\u0131 \u00f6ylesine katlan\u0131lmazd\u0131 ki, insan onu tek bir \u00fcst\u00fcn-insan\u0131n s\u0131rt\u0131na y\u00fcklemeye kalk\u0131\u015famad\u0131, \u00e7\u00fcnk\u00fc bu arac\u0131 \u00fcst\u00fcn- insan da sorumlulu\u011fu azaltmayacakt\u0131; sadece bu arac\u0131 varl\u0131kla ili\u015fkide olmak, insan\u0131n s\u0131rt\u0131ndaki y\u00fck\u00fc artt\u0131racakt\u0131 z\u0131dd\u0131na. Tam da bu y\u00fczden nesnelerin sorumluluklar\u0131 kendilerine verildi, hatta nesneler insanlardan daha \u00e7ok sorumlu oldular.\u201d
\u201cYa\u015fama ba\u015flad\u0131\u011f\u0131n anda iki g\u00f6rev: S\u0131n\u0131rlar\u0131n\u0131 her an daraltmak ve bu s\u0131n\u0131rlan a\u015ft\u0131\u011f\u0131n anlarda da gizlenmeyi ba\u015far\u0131p ba\u015faramad\u0131\u011f\u0131n\u0131 her an sorgulamak.\u201d
\u201cKimi anlarda, K\u00f6t\u00fc insan\u0131n kulland\u0131\u011f\u0131 aletlere benzer; ay\u0131rt\u0131na var\u0131ls\u0131n var\u0131lmas\u0131n, insan, amac\u0131 buysa, bir kenara at\u0131lmas\u0131na kar\u015f\u0131 durmaz.\u201d
\u201cBu ya\u015famdan ald\u0131\u011f\u0131m\u0131z mutluluklar, ya\u015fam\u0131n kendi mutluluklar\u0131 de\u011fildir, \u015fu andakinden daha iyice bir ya\u015fama ula\u015fma korkumuzdan.\u201d
\u201cKaynaklanan mutluluklard\u0131r; bu ya\u015fam\u0131n bize \u00e7ektirdikleri de ya\u015fam\u0131n kendisinin de\u011fildir, yine bu korkudan dolay\u0131 kendimize \u00e7ektirdiklerimizdir.\u201d
\u201cSadece \u015fu anda, \u00e7ektiklerimiz \u0131st\u0131rapt\u0131r. Burada \u0131st\u0131rap \u00e7ekenlerin, ba\u015fka yer ve zamanlarda \u00e7ektikleri \u0131st\u0131raplar i\u00e7in \u00f6d\u00fcllendirilece\u011fi anlam\u0131na gelmez bu; bunun anlam\u0131, \u015fu anda ve burada \u00e7ekilen \u0131st\u0131rab\u0131n ba\u015fka yer ve zamanda de\u011fi\u015fmeyip, sadece i\u00e7erdi\u011fi kar\u015f\u0131t\u0131ndan \u00f6zg\u00fcrle\u015fece\u011fi ve mutlulu\u011fa d\u00f6n\u00fc\u015fece\u011fidir.\u201d
\u201cEvrenin sonsuz b\u00fcy\u00fckl\u00fckte ve sonsuz zenginlikte d\u00fc\u015f\u00fcn\u00fclmesi, zorlu bir yarat\u0131l\u0131\u015f sonucunda \u00f6zg\u00fcr bir i\u00e7e bak\u0131\u015fa kavu\u015fan insan\u0131n, bunu en a\u015f\u0131n noktaya vard\u0131rmas\u0131n\u0131n sonucudur.\u201d
\u201cSonsuz ya\u015fam\u0131n bir an i\u00e7in bile olsa s\u00fcrd\u00fcr\u00fclebildi\u011fine ait, zamana ba\u011f\u0131ml\u0131 kal\u0131\u015f\u0131m\u0131z\u0131 katlanabilir g\u00f6steren en zay\u0131f inan\u00e7 bile, g\u00fcnahk\u00e2rl\u0131k bata\u011f\u0131na dald\u0131\u011f\u0131m\u0131za ait, \u015fuandaki ac\u0131mas\u0131z inanc\u0131m\u0131zdan daha az i\u00e7 karart\u0131c\u0131d\u0131r… Nedir, t\u00fcm anl\u0131\u011f\u0131yla ikincisini de i\u00e7eren ilk inanca katlanma yetene\u011fimiz, inanc\u0131m\u0131z\u0131n s\u0131n\u0131rlar\u0131n\u0131 da \u00e7izer.\u201d
\u201c\u0130lk b\u00fcy\u00fck yalandan sonra, ki\u015fisel durumlar\u0131 i\u00e7in \u00f6zel, k\u00fc\u00e7\u00fck yalanlar\u0131n d\u00fczenlenebilece\u011fine, yetmezmi\u015f gibi, bu yalan\u0131n onlar\u0131n \u00e7\u0131kar\u0131na yap\u0131ld\u0131\u011f\u0131n\u0131 san\u0131r \u00e7oklan. \u00d6rne\u011fin sahnede oynanan bir a\u015fk oyununda, sevgilisi rol\u00fcndeki erke\u011fe yapmac\u0131k bir g\u00fcl\u00fc\u015f atan kad\u0131n oyuncunun, asl\u0131nda \u00fcst galeride onu izleyen ger\u00e7ek sevgilisine sinsice g\u00fcl\u00fcmsedi\u011fine inan\u0131r; bu durmaks\u0131z\u0131n yinelenir .\u201d
\u201c\u015eeytana ili\u015fkin bilgi olabilir fakat o bilginin i\u00e7inde inan\u00e7 olamaz; \u00e7\u00fcnk\u00fc g\u00f6r\u00fcn\u00fcr olandan daha \u015feytani bir \u015fey bulunamaz.\u201d
\u201cG\u00fcnah hep g\u00f6stere g\u00f6stere gelir ve o anda duyular\u0131m\u0131zla kavranabilir. K\u00f6kleri \u00fczerinde ilerler ve ayr\u0131m\u0131na varabilmek i\u00e7in bu k\u00f6klerden s\u00f6k\u00fclmesine gerek yoktur.\u201d
\u201cYak\u0131n\u0131m\u0131zda olup biten ac\u0131lar\u0131n hepsine ortak olmam\u0131z gerekiyor. Hepimize ait ortak bir beden yok fakat ilerleme yolumuz ortak, bu yol, se\u00e7ti\u011fi istikamet ne olursa olsun ac\u0131lar i\u00e7inden g\u00f6t\u00fcr\u00fcr bizi. Bir \u00e7ocuk geli\u015fimi i\u00e7in nas\u0131l belli a\u015famalardan ge\u00e7erse ve her a\u015fama istekler ve korkular a\u00e7\u0131s\u0131ndan bir \u00f6ncekine k\u0131yasla nas\u0131l ula\u015f\u0131lmaz g\u00f6r\u00fcl\u00fcrse, ki\u015fi nas\u0131l ya\u015flanarak \u00f6l\u00fcme var\u0131rsa, insanl\u0131kla ba\u011f\u0131m\u0131z d\u00fcnyayla ba\u011f\u0131m\u0131zdan zay\u0131f olmad\u0131\u011f\u0131 i\u00e7in, biz de bu yolla d\u00fcnyan\u0131n ac\u0131lar\u0131 aras\u0131nda ilerleyerek geli\u015firiz. Bunun adaletle ilgisi yoktur, ac\u0131lardan korkmaya ya da bundan \u00fcst\u00fcnl\u00fck olarak g\u00f6rmeye de gerek yoktur.\u201d
\u201cD\u00fcnyan\u0131n ac\u0131lar\u0131ndan uzakta kalmakta \u00f6zg\u00fcrs\u00fcn, do\u011fan\u0131n se\u00e7imine ba\u011fl\u0131d\u0131r bu, nedir, ka\u00e7abilece\u011fin tek ac\u0131 da bu kendini uzakla\u015ft\u0131rmand\u0131r.\u201d
\u201c\u0130nsan\u0131n iradesi \u00fc\u00e7 a\u00e7\u0131dan \u00f6zg\u00fcrd\u00fcr:
\u0130lk olarak, \u015fimdiki ya\u015fam\u0131n\u0131 se\u00e7ti\u011fi anda \u00f6zg\u00fcrd\u00fc; elbette \u015fu anda geriye d\u00f6nemez, \u00e7\u00fcnk\u00fc o zamanlar se\u00e7ti\u011fini ya\u015f\u0131yor olsa da, \u015fimdiki ya\u015fam\u0131n\u0131 ilk se\u00e7ti\u011fi andaki ki\u015fi de\u011fil art\u0131k.\u0130kinci olarak, ya\u015fam\u0131 s\u00fcresince ilerleyece\u011fi yolu ve ilerleme tarz\u0131n\u0131 se\u00e7mesi a\u00e7\u0131s\u0131ndan \u00f6zg\u00fcrd\u00fcr.
\u00dc\u00e7\u00fcnc\u00fc olarak, d\u00fcnyaya bir kez daha gelece\u011fini sanarak, bu ya\u015fam\u0131n t\u00fcm ko\u015fullar\u0131na ra\u011fmen kendine ula\u015fan yolu bulmay\u0131 istemesi a\u00e7\u0131s\u0131ndan \u00f6zg\u00fcrd\u00fcr. Nedir, bu bir se\u00e7im sorunu olmas\u0131na ra\u011fmen, girilen yol ya\u015fam\u0131n ayak basmad\u0131k tek noktas\u0131n\u0131 b\u0131rakmayan bir labirent olacakt\u0131r.\u201d
\u201c\u00d6zg\u00fcr irade bu \u00fc\u00e7 a\u00e7\u0131dan g\u00f6r\u00fcn\u00fcr fakat \u00fc\u00e7 g\u00f6r\u00fcn\u00fcm ayn\u0131 anda var olduklar\u0131ndan bir b\u00fct\u00fcn olu\u015ftururlar; bu temelde \u00f6yle bir birliktir ki, \u00f6zg\u00fcr olsun olmas\u0131n bu birlikte iradeye yer yoktur.\u201d
\u201c\u0130\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyan\u0131n ba\u015ftan \u00e7\u0131karma yollan ile i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyan\u0131n sadece bir ge\u00e7i\u015f yolu oldu\u011funa inan\u00e7, asl\u0131nda birdir ve ayn\u0131 \u015feydir. B\u00f6yle olmas\u0131 gereklidir, d\u00fcnya bizi sadece, tek bir yolla yaratabilir; bu yol da ger\u00e7e\u011fe kar\u015f\u0131l\u0131k d\u00fc\u015fer. Ne yaz\u0131k ki, ba\u015ftan \u00e7\u0131karmalar ba\u015far\u0131l\u0131 olunca, inanc\u0131m\u0131zdan vazge\u00e7eriz; \u0130yi bizi kand\u0131r\u0131p K\u00f6t\u00fc’n\u00fcn eline b\u0131rak\u0131r, t\u0131pk\u0131 kad\u0131n\u0131n yata\u011fa bekleyen \u00e7a\u011fr\u0131s\u0131 gibi.\u201d
\u201cTek ba\u015f\u0131na umutsuzlu\u011fun ac\u0131s\u0131n\u0131 \u00e7eken de i\u00e7inde, insanla hemcinsleri aras\u0131ndaki en g\u00fc\u00e7l\u00fc ili\u015fkiyi al\u00e7akg\u00f6n\u00fcll\u00fcl\u00fck sa\u011flar; tek ko\u015ful, bu al\u00e7akg\u00f6n\u00fcll\u00fcl\u00fc\u011f\u00fcn eksiksiz olarak sonuna dek g\u00f6t\u00fcr\u00fclm\u00fc\u015f olmas\u0131d\u0131r. Bu m\u00fcmk\u00fcnd\u00fcr, \u00e7\u00fcnk\u00fc tap\u0131nma dili tam da budur, tap\u0131nman\u0131n dili oldu\u011fu kadar bir araya gelmelerin en g\u00fc\u00e7l\u00fcs\u00fcd\u00fcr. \u0130nsan\u0131n hemcinsiyle ili\u015fkisi ile tap\u0131nmayla ili\u015fkisi birbirlerine benzerler; insan\u0131n hemcinsleriyle ili\u015fkisi \u00e7aba gerektirir, bu \u00e7abay\u0131 ancak tap\u0131nman\u0131n verdi\u011fi g\u00fc\u00e7 sa\u011flayabilir.\u201d
\u201cYan\u0131ltmaktan ba\u015fka bir \u015fey bilebilmen m\u00fcmk\u00fcn m\u00fc? Yan\u0131ltma ortadan kald\u0131r\u0131lsa da, geri d\u00f6n\u00fcp o noktaya bir kez daha bakmamal\u0131s\u0131n, bakarsan bir tuz s\u00fctununa d\u00f6nersin.\u201d
\u201c\u0130nsanlar A.’ya sayg\u0131yla davran\u0131yor. S\u0131radan oyuncular\u0131n oynamas\u0131na izin verilmeyen ve titizlikle korunan m\u00fckemmel bir bilardo masas\u0131nda oynamay\u0131 hak eden b\u00fcy\u00fck oyuncu geldi\u011finde masan\u0131n zeminini nas\u0131l inceler, oyunda zaman\u0131ndan \u00f6nce yap\u0131lan hatay\u0131 nas\u0131l affetmez fakat \u0131staka kendisine ge\u00e7ti\u011finde nas\u0131l her densizli\u011fi yapacak denli k\u00fcstahla\u015f\u0131r ya; i\u015fte b\u00f6yle sayg\u0131 g\u00f6steriliyor ona.\u201d
”Nedir, sonra olan biten tek \u015fey yokmu\u015f gibi i\u015finin ba\u015f\u0131na ge\u00e7ti.” Belki hi\u00e7bir \u00f6yk\u00fcde ge\u00e7miyor, fakat eski \u00f6yk\u00fcler y\u0131\u011f\u0131n\u0131ndan kula\u011f\u0131m\u0131za a\u015fina gelen s\u00f6zler bunlar.\u201d
”\u0130nan\u00e7tan yoksun oldu\u011fumuz s\u00f6ylenemez. Ya\u015famam\u0131z bile tek ba\u015f\u0131na bir inan\u00e7 de\u011feridir.”
”Bunda inan\u00e7 de\u011feri ne aras\u0131n; ya\u015famamak m\u00fcmk\u00fcn m\u00fc ?”
”\u0130nanc\u0131n insan\u0131 delili\u011fe s\u00fcr\u00fckleyen g\u00fcc\u00fc, i\u015fte bu ‘m\u00fcmk\u00fcn m\u00fc’ s\u00f6z\u00fcnde gizlidir, ancak bu olumsuzlamada kendini a\u00e7\u0131\u011fa vurur.”
\u201cEvden \u00e7\u0131kman, uzakla\u015fman gereksiz. Masanda otur ve s\u00f6yleyeceklerimi dinle. Dinlemesen de olur, beklemen yeterli.\u201d
\u201cBeklemesen de olur, hi\u00e7 ses \u00e7\u0131karma ve tek ba\u015f\u0131na ol. D\u00fcnya maskesini d\u00fc\u015f\u00fcrmen i\u00e7in sana gelecektir; yapabilece\u011fi ba\u015fka bir \u015fey yoktur, ayart\u0131ya kap\u0131lm\u0131\u015f, ayaklar\u0131n\u0131n alt\u0131nda k\u0131vran\u0131p duracakt\u0131r.\u201d
\u201cVe son olarak, ruhbilim.\u201d
\u201cSanat, Ger\u00e7ek’in g\u00f6z\u00fcm\u00fcz\u00fc almas\u0131d\u0131r: Geriye ka\u00e7an hilkat garibesi maskelere d\u00fc\u015fen \u0131\u015f\u0131kt\u0131r ger\u00e7ek, ondan \u00f6tesi de\u011fil.\u201d
“A. b\u00fcy\u00fck bir ustad\u0131r, tan\u0131\u011f\u0131 Tanr\u0131.\u201d
\u201c\u0130yi, bir yan\u0131yla rahats\u0131z edicidir.\u201d
\u201cG\u00fcl\u00fcn\u00e7 olan, bu d\u00fcnya i\u00e7in ko\u015fum takman.\u201d
“\u00c7evremizdeki ac\u0131lar\u0131 bizim de \u00e7ekmemiz gerekmektedir. Hepimizin ortak bir v\u00fccudu yoktur, ama ortak bir b\u00fcy\u00fcmesi vard\u0131r: bu ise, \u015fu ya da bu bi\u00e7imde ac\u0131lar i\u00e7inden \u00e7ekip g\u00f6t\u00fcr\u00fcr bizi. Nas\u0131l ki \u00e7ocuk belli bir geli\u015fim sonucu ya\u015fam\u0131n t\u00fcm evrelerinden ge\u00e7er(her evrede, istek ve korku bak\u0131m\u0131ndan bir \u00f6nceki i\u00e7in eri\u015filmez g\u00f6r\u00fcn\u00fcr asl\u0131nda), ya\u015flan\u0131r ve sonunda \u00f6l\u00fcrse, biz de bunun gibi(insanl\u0131kla aram\u0131zdaki ba\u011f, kendimizle aram\u0131zdaki ba\u011fdan g\u00fc\u00e7s\u00fcz de\u011fildir) ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyan\u0131n t\u00fcm ac\u0131lar\u0131ndan ge\u00e7erek geli\u015firiz. Bu konuda adalete yer yoktur, ac\u0131lardan \u00fcrkmeye ya da ac\u0131lar\u0131 \u00fcst\u00fcnl\u00fck diye yorumlamaya yer yoktur.”
“Yok, edilmez bir tek \u015feydir; her insan tek ba\u015f\u0131na bu yok edilmezdir; beri yandan, b\u00fct\u00fcn insanlarda ortak \u00f6zelliktir yok edilmez; dolay\u0131s\u0131yla, insanlar\u0131 birbirine ba\u011flayan e\u015fsiz bir ba\u011f bulunmaktad\u0131r.”
\u201cDo\u011fru yol gergin bir ip boyunca ilerler; y\u00fckse\u011fe de\u011fil, yerin az \u00fczerine \u00e7ekilmi\u015ftir ip. \u00dczerinde ilerlemekten \u00e7ok insan\u0131 \u00e7elmelemek i\u00e7in \u00e7ekilmi\u015f gibidir.\u201d
\u201cKusurlar\u0131n hepsi, sab\u0131rl\u0131 olamamak, \u00e7al\u0131\u015f\u0131lan \u0130\u015fteki kurallara uymaya \u0130\u015e\u0130 ba\u015farmadan \u00f6nce bo\u015f vermek ve \u00e7\u0131kacak dertleri s\u00f6zde bir barikat\u0131n ard\u0131na hapsetmektir.\u201d
\u201c\u0130nsan\u0131n as\u0131l olarak iki g\u00fcnah\u0131 vard\u0131r, di\u011fer g\u00fcnahlar bunlardan kaynaklan\u0131r: Sab\u0131rs\u0131zl\u0131k ve tembellik. \u0130nsanlar sab\u0131rs\u0131zl\u0131klar\u0131ndan dolay\u0131 Cennet’ten at\u0131ld\u0131lar, geri d\u00f6nemeyi\u015fleri de tembelliklerinden. G\u00fcnahlar\u0131n\u0131n say\u0131s\u0131 tektir belki: Sab\u0131rs\u0131zl\u0131ktan at\u0131ld\u0131lar, yine sab\u0131rs\u0131zl\u0131ktan geri d\u00f6nemiyorlar.\u201d
\u201cEcel k\u00f6pr\u00fcs\u00fcnden atlayanlar\u0131n \u00e7o\u011funun g\u00f6lgeleri, \u00f6l\u00fcm \u0131rma\u011f\u0131n\u0131n \u00e7\u0131rp\u0131nt\u0131s\u0131na dokunup ge\u00e7er; neden denirse, \u0131rmak bu d\u00fcnyadan \u00f6te yana do\u011fru akar ve hala bu d\u00fcnya denizlerinin tuzunu ta\u015f\u0131r. Irmak \u0130\u011frenerek kabar\u0131r birden, ak\u0131nt\u0131 tersine d\u00f6ner, \u00f6l\u00fcler ya\u015fam\u0131n \u0130\u00e7ine kusulur. Ne var ki, \u00f6l\u00fcler mutludur, \u00f6fkeden kudurmu\u015f \u0131rma\u011f\u0131 te\u015fekk\u00fcr ezgileriyle, yumu\u015fac\u0131k severler.\u201d
\u201cBir noktadan sonra vazge\u00e7mek olanaks\u0131zd\u0131r. Eri\u015filmesi gereken nokta da, oras\u0131d\u0131r.\u201d
\u201c\u0130nsan\u0131n geli\u015fiminin son noktas\u0131na varaca\u011f\u0131 an, daima bir yinelenme i\u00e7indedir. Devrimci \u00f6ze sahip d\u00fc\u015f\u00fcnsel devinimlerin, geride b\u0131rak\u0131lan her \u015feyin anlam\u0131n\u0131 yitirdi\u011fini s\u00f6ylemeleri, bu y\u00fczden do\u011frudur, \u00e7\u00fcnk\u00fc o anda bile, geli\u015fimini tamamlayan tek bir \u015fey yoktur.\u201d
\u201cSava\u015fmaya davet, K\u00f6t\u00fc’n\u00fcn sahip oldu\u011fu en \u00e7ekici silaht\u0131r. Bu kad\u0131nla sava\u015fmaya benzer, sonu yata\u011fa \u00e7\u0131kar.\u201d
\u201cSay\u0131s\u0131 belirsiz itin anas\u0131, \u00e7ocuklu\u011fumda en de\u011ferli \u015feyim olsa da \u015fimdi az \u00e7ok \u00e7\u00fcr\u00fcm\u00fc\u015f bedenli, hala pe\u015fimden ba\u011fl\u0131l\u0131kla se\u011firten, onu tekmelememek i\u00e7in yava\u015f ad\u0131mlarla geri ka\u00e7t\u0131\u011f\u0131m, nefesinin kokusuna bile katlanamad\u0131\u011f\u0131m berbat kokan bir kanc\u0131k; ne var ki, z\u0131dd\u0131na davranamad\u0131\u011f\u0131m s\u00fcrece, \u015fekilsiz bir g\u00f6lge olarak serpildi\u011fini izledi\u011fim kuytuya \u00e7ekiyor, parampar\u00e7a ediyor beni, \u00fczerime \u00e7\u0131k\u0131yor ve art\u0131k \u00fczerimde, bunu bir onur saymaktan emin olamasam da, dili elimde, bende sona eriyor.
“Burnu Kaf da\u011f\u0131nda A’n\u0131n, \u0130yi’nin pe\u015finde epeyi yol ald\u0131\u011f\u0131 zann\u0131nda, neden denirse, \u00e7ekicili\u011finin her ge\u00e7en an artt\u0131\u011f\u0131na inand\u0131\u011f\u0131ndan, her ge\u00e7en an daha \u00e7ok ayart\u0131yla kar\u015f\u0131la\u015ft\u0131\u011f\u0131n\u0131 duyumsuyor, \u00fcstelik bu ayart\u0131lar\u0131n \u015fu ana dek hi\u00e7 bilmedi\u011fi k\u00f6\u015felerden sald\u0131rd\u0131\u011f\u0131n\u0131 san\u0131yor. Nedir, as\u0131l neden, i\u00e7ine yerle\u015fen b\u00fcy\u00fck \u015feytan ve onun hizmetine ko\u015fu\u015fturan sonsuz k\u00fc\u00e7\u00fck \u015feytanlar\u0131n varl\u0131\u011f\u0131d\u0131r.\u201d
\u201cBir elma, biri di\u011ferinden de\u011fi\u015fik g\u00f6r\u00fcn\u00fcmlere sahip olabilir: Kafas\u0131n\u0131 uzat\u0131p masan\u0131n \u00fczerindeki elmay\u0131 g\u00f6rmeye \u00e7al\u0131\u015fan \u00e7ocu\u011fun g\u00f6r\u00fc\u015f\u00fc ve bunun yan\u0131nda, hi\u00e7 sak\u0131nmas\u0131z, elmay\u0131 yan\u0131ndakine verebilen evin efendisininki.\u201d
\u201c\u00d6l\u00fcm arzusu, bilgeli\u011fe kavu\u015fuldu\u011funun ilk belirtisidir. \u0130\u00e7inde bulunulan ya\u015fam katlan\u0131lmazd\u0131r, ba\u015fka bir ya\u015fam ise, ula\u015f\u0131lmaz. \u00d6lmek iste\u011finin eklentisi utan\u00e7 biter art\u0131k; nefret edilen eski h\u00fccreden al\u0131n\u0131p, ilk i\u015f olarak nefret edece\u011fi yeni h\u00fccresine ge\u00e7meyi arzular, bunun i\u00e7in yalvar\u0131r. Eski inan\u00e7lar\u0131n tortular\u0131 da bu d\u00fc\u015f\u00fcncede etkilidir; yeni h\u00fccreye nakledilirken efendi ortaya \u00e7\u0131kacak, mahk\u00fbma g\u00f6z ucuyla bir bakacak ve karar verecektir: ”Bu adam\u0131 yeni h\u00fccreye g\u00f6t\u00fcrmenize gerek yok, art\u0131k benim yan\u0131ma geliyor o.\u201d
\u201c\u0130lerledi\u011fim yol d\u00fcmd\u00fcz olsayd\u0131, ilerlemek i\u00e7in t\u00fcm \u00e7abalar\u0131ma ra\u011fmen geriye do\u011fru hareket etseydim, \u00e7aresizlik bu olurdu; ama sen, a\u015fa\u011f\u0131dan da ay\u0131rt\u0131na varabilece\u011fin gibi, dik bir yoku\u015fu \u00e7\u0131kt\u0131\u011f\u0131na g\u00f6re, ad\u0131mlar\u0131n\u0131n geri geri gitmesi, kayman, t\u0131rmand\u0131\u011f\u0131n yerin dikli\u011finden kaynaklanabilir, e\u011fer b\u00f6yleyse umutsuzlu\u011fun zaman\u0131 de\u011fildir.\u201d
\u201cSonbaharda yollar gibi: S\u00fcp\u00fcr\u00fcp temizliyorsun, az sonra kurumu\u015f yapraklarla kaplan\u0131yor \u00fczeri.\u201d
\u201cBir kafes, ku\u015f aramaya \u00e7\u0131km\u0131\u015f.\u201d
\u201cBuraya ilk kez geliyorsun: Al\u0131nan nefes bile de\u011fi\u015fik, yan\u0131ndaki y\u0131ld\u0131z, g\u00fcne\u015ften bile \u00e7ok \u0131\u015f\u0131ld\u0131yor.\u201d
\u201cE\u011fer \u00fczerine \u00e7\u0131kmadan in\u015fa edilebilseydi, belki de, Babil Kulesi’nin yap\u0131lmas\u0131 yasaklanmazd\u0131.\u201d
\u201cK\u00f6t\u00fc, sizi ondan gizli sakl\u0131 bir \u015feyler kotarabilece\u011finize inand\u0131rmas\u0131n.\u201d
\u201cSuna\u011fa sald\u0131ran parslar, kutlu \u015faraptan i\u00e7iyorlar; durmaks\u0131z\u0131n yineleniyor bu; sonunda beklenen bir olaya d\u00f6n\u00fc\u015f\u00fcyor ve ayinin bir par\u00e7as\u0131 oluyor art\u0131k.\u201d
\u201cEl, yapabildi\u011fince s\u0131k\u0131 tutar ta\u015f\u0131. Olabildi\u011fince uza\u011fa atabilmek i\u00e7in s\u0131k\u0131ca kavrar. Yol, i\u015fte o kadar uza\u011fa g\u00f6t\u00fcr\u00fcr insan\u0131.\u201d
\u201cDers sensin, ne yaz\u0131k ki, etrafta \u00f6\u011frenci yok.\u201d
\u201c\u0130\u00e7inize sonsuz cesaret dolduran, ger\u00e7ek d\u00fc\u015fmand\u0131r .\u201d
\u201c\u00dczerinde durdu\u011fun alan\u0131n, iki aya\u011f\u0131nla bast\u0131\u011f\u0131ndan geni\u015f olamayaca\u011f\u0131n\u0131 bilmek, mutluluklar\u0131n en b\u00fcy\u00fcklerindendir.\u201d
\u201cAlelacele ko\u015fup ya\u015fama s\u0131\u011f\u0131nm\u0131yorsa insan, ya\u015famdan zevk alabilir mi?\u201d
\u201cSiperler sonsuz olsa da kurtulu\u015f yolu tektir. Yinede kurtulu\u015f olas\u0131l\u0131klar\u0131 siper say\u0131s\u0131 denli \u00e7oktur\u201d.
\u201cBir amaca ra\u011fmen, yol yok; yol diye adla duraklama an\u0131.\u201d
\u201cK\u00f6t\u00fc davranmak bizden istenir; iyi davranmak ise, zaten i\u00e7imizdedir.\u201d
\u201cK\u00f6t\u00fc’ye bir kez yol verdin mi, art\u0131k kendisine inan\u0131lmas\u0131n\u0131 beklemez.\u201d
\u201cSeni K\u00f6t\u00fc’ye yol vermeye y\u00f6nelten art niyetler sana ait de\u011fildir. K\u00f6t\u00fc’n\u00fcnd\u00fcr.\u201d
\u201cHayvan, kam\u00e7\u0131y\u0131 efendisinin elinden \u00f6fkeyle kapar ve kendi efendisi olabilmek i\u00e7in kendi kendini d\u00f6ver, bilemedi\u011fi, bunun efendisinin kam\u00e7\u0131s\u0131n\u0131n ucundaki yeni d\u00fc\u011f\u00fcm\u00fcn g\u00f6rd\u00fcrd\u00fc\u011f\u00fc bir r\u00fcya oldu\u011fudur.\u201d
\u201cArzulanma gem vuraca\u011f\u0131m diye \u00e7abalam\u0131yorum. Arzulara gem vurmak, ruhumdan yay\u0131lan sonsuz \u0131\u015f\u0131k demetinin rast gele se\u00e7ilmi\u015f bir tanesinde etkin olma arzusudur. E\u011fer \u00e7evremde buna benzer y\u00f6r\u00fcngeler \u00e7izmek zorundaysam, yapaca\u011f\u0131m en do\u011fru \u015fey, hi\u00e7 harekete ge\u00e7meksizin, a\u011fz\u0131m hayretten a\u00e7\u0131lm\u0131\u015f, b\u00fcy\u00fck d\u00fczeni izlemektir sadece ve bu hareketsizli\u011fin bana kazand\u0131raca\u011f\u0131 econtrarioi g\u00fc\u00e7ten yararlanmak.\u201d
\u201cKargalar\u0131n sav\u0131, tek bir kargan\u0131n t\u00fcm g\u00f6ky\u00fcz\u00fcn\u00fc yok edebilece\u011fidir. Ku\u015fkulanmak yersiz, nedir, bunun g\u00f6klerle ilgili bir \u015fey anlatmad\u0131\u011f\u0131 kesindir, g\u00f6ky\u00fcz\u00fc kargalar\u0131n yoklu\u011fu demektir \u00e7\u00fcnk\u00fc.\u201d
\u201cDin u\u011fruna kendilerini feda edenler bedeni yads\u0131maz, z\u0131dd\u0131na, \u00e7arm\u0131ha lay\u0131k g\u00f6rerek \u015fereflendirirler; bu y\u00fczden, d\u00fc\u015fmanlar\u0131yla ayn\u0131 bi\u00e7imde d\u00fc\u015f\u00fcnmektedirler.\u201d
\u201cYorgunlu\u011fu, bir gladyat\u00f6r\u00fcn \u00f6l\u00fcmc\u00fcl kavgas\u0131ndan sonra ya\u015fad\u0131\u011f\u0131 yorgunlu\u011fu and\u0131r\u0131yor , bir memurun odas\u0131n\u0131n tek bir duvar\u0131na beyaz badana \u00e7ekti.\u201d
\u201cVar olan sahip olu\u015f de\u011fildir, sadece olu\u015f, nefesini teslim etmeyi, bo\u011fulup gitmeyi uman olu\u015ftur.\u201d
\u201cSorular\u0131m\u0131n neden yan\u0131ts\u0131z kald\u0131\u011f\u0131na \u015fa\u015fard\u0131m eskiden, art\u0131k soru sorabilece\u011fime olan g\u00fcvenime \u015fa\u015f\u0131r\u0131yorum. Nedir, ger\u00e7ekten g\u00fcvenmiyordum, sadece soruyordum.\u201d
\u201cSahip olabildiklerin var, ne yaz\u0131k ki, kendi varl\u0131\u011f\u0131n yok iddias\u0131na savunma olarak titriyorsun ve y\u00fcre\u011fin at\u0131p duruyor sadece.\u201d
\u201cSonsuzluk yolunda bu denli h\u0131zl\u0131 ilerleyi\u015fine \u015fa\u015fan biri vard\u0131, asl\u0131nda yoku\u015f a\u015fa\u011f\u0131 son h\u0131z yuvarlanmaktan gayrisini yapm\u0131yordu.\u201d
\u201cK\u00f6t\u00fc’ye borcunuzu taksit taksit \u00f6deyemezsiniz, nedir, hep denenir bu. B\u00fcy\u00fck \u0130skender, pek gen\u00e7ken ula\u015ft\u0131\u011f\u0131 utkulara, kurdu\u011fu yenilmez orduya, i\u00e7inde b\u00fcy\u00fcyen, d\u00fcnyay\u0131 de\u011fi\u015ftirecek g\u00fcce sahip oldu\u011fu duygusuna, t\u00fcm bunlara ra\u011fmen, \u00c7anakkale’de durup bo\u011faz\u0131n beri yan\u0131na asla ge\u00e7emeyebilirdi. Ne korkudan durmu\u015f olurdu, ne karars\u0131zl\u0131ktan ne de istencinin zay\u0131flamas\u0131ndan, bunu yer\u00e7ekiminin varl\u0131\u011f\u0131yla bile a\u00e7\u0131klayabilirsiniz.\u201d
\u201cYol sonsuzdur, ne k\u0131saltabilir ne de uzunlu\u011funa yeni metreler ekleyebilirsiniz, yine de herkes \u00e7ocuk kadar elini kullanarak \u00f6l\u00e7meye \u00e7al\u0131\u015f\u0131r onu. \u0130lerlemen gereken yol, ger\u00e7ekten de bu kar\u0131\u015f kadard\u0131r, senin hakk\u0131nd\u0131r bu.\u201d
\u201cSadece zaman\u0131 kavrayabilme yetimiz y\u00fcz\u00fcnden K\u0131yamet G\u00fcn\u00fc diyoruz o g\u00fcne; asl\u0131nda s\u0131k\u0131y\u00f6netim mahkemesidir o.\u201d
\u201c\u015e\u00fckrediyorum ki, d\u00fcnyan\u0131n uyumsuzlu\u011fu, aritmetik uyumsuzlu\u011fa benziyor.\u201d
\u201c\u0130\u011frenen ve nefret eden bir ba\u015f\u0131 \u00f6n\u00fcne e\u011fmek\u2026\u201d
\u201cK\u00f6pekler bah\u00e7ede oynuyorlar \u015fimdi, fakat avlar\u0131, \u015fu anda ormanda istedikleri denli h\u0131zl\u0131 ko\u015fsunlar, avlanmaktan ka\u00e7amayacaklar.\u201d
\u201cAraban, ona ko\u015ftu\u011fun at ile do\u011fru orant\u0131l\u0131 olarak, daha h\u0131zl\u0131 gider, b\u00fct\u00fcn\u00fcn k\u00f6klerinden kopar\u0131lmas\u0131 demek de\u011fildir bu, bunu s\u00f6ylemek olanaks\u0131zd\u0131r; ne var, ko\u015fumlar\u0131n par\u00e7alanmas\u0131, i\u015fte o ger\u00e7ekten \u00f6zg\u00fcr ve \u015fen bir yolculuk olas\u0131l\u0131\u011f\u0131d\u0131r.\u201d
\u201cAlmancada ”Sein”in iki anlam\u0131 vard\u0131r. \u201cVar olmak” ve ”Onun\u201d olmak\u201d
\u201cSe\u00e7im hakk\u0131 tan\u0131nm\u0131\u015ft\u0131 onlara: Kral ya da kral\u0131n habercisi olabilirlerdi. Her \u00e7ocuk gibi, haberci olmay\u0131 se\u00e7ti hepsi. Sadece haberciler vard\u0131r bu y\u00fczden, d\u00fcnya \u00fczerinde gezer, kalmayan krallara ula\u015famad\u0131klar\u0131 i\u00e7in, art\u0131k anlams\u0131zla\u015fm\u0131\u015f haberleri birbirlerine iletirler. Sefil ya\u015famlar\u0131na son vermeyi can\u0131 y\u00fcrekten isterlerdi elbette, nedir, ettikleri ba\u011fl\u0131l\u0131k yemini ellerini kollar\u0131n\u0131 ba\u011fl\u0131yor.\u201d
\u201c\u0130lerleme d\u00fc\u015f\u00fcncesine inanmak, ger\u00e7ekten ilerlendi\u011fine inanmay\u0131 gerektirmez. \u0130nanabilmek i\u00e7in yetersiz olurdu bu.\u201d
\u201c\u0130\u00e7inde yok edilmesi m\u00fcmk\u00fcn olmayan bir \u015feye inanmad\u0131\u011f\u0131 s\u00fcrece, insan ya\u015fayamaz; bu yok edilmesi m\u00fcmk\u00fcn olmayan \u015fey de, ona duyulan inan\u00e7 da daima gizli kalabilir. Ki\u015fisel bir tanr\u0131ya inanma, bu s\u00fcre\u011fen gizlili\u011fin kendini g\u00f6sterme bi\u00e7imlerindendir.\u201d
\u201cY\u0131lan arac\u0131l\u0131k etmeliydi: K\u00f6t\u00fc insan\u0131 ayartsa da, onun yerine ge\u00e7emez.\u201d
\u201cD\u00fcnya ile sava\u015fta, d\u00fcnyan\u0131n taraf\u0131n\u0131 tut.\u201d
\u201cKimseyi kand\u0131rmamal\u0131, giderek d\u00fcnyay\u0131 kand\u0131r\u0131p onu olas\u0131 bir utkudan uzakla\u015ft\u0131rmamal\u0131.\u201d
\u201cRuhsal evrenden ba\u015fka bir d\u00fcnya yoktur; duyular evreni diye adland\u0131rd\u0131\u011f\u0131m\u0131z \u015fey, ruhsal evrenin k\u00f6t\u00fcl\u00fc\u011f\u00fcd\u00fcr ve o k\u00f6t\u00fcl\u00fck dedi\u011fimiz \u015fey, sonsuz ilerleyi\u015fimizde bir an\u0131n zorunlulu\u011fudur sadece.\u201d
\u201cD\u00fcnya \u00e7ok g\u00fc\u00e7l\u00fc bir \u0131\u015f\u0131kla eritilebilir. Zay\u0131f g\u00f6zlere kat\u0131 g\u00f6z\u00fck\u00fcr d\u00fcnya, daha zay\u0131flara yumruk gibi, \u00e7ok daha zay\u0131flara ise utanga\u00e7; buna kan\u0131p bakmaya kalk\u0131\u015fanlara vurur ve devirir onlar\u0131.\u201d
\u201cHer \u015fey yan\u0131lsamad\u0131r: Olabildi\u011fince az yorulmaya \u00e7abalamak, al\u0131\u015f\u0131lm\u0131\u015f olan\u0131n d\u0131\u015f\u0131na \u00e7\u0131kmamak, en a\u015f\u0131r\u0131n\u0131n pe\u015fine tak\u0131lmak. \u0130lk durumda, insan ona ula\u015fman\u0131n yollar\u0131n\u0131 kolayla\u015ft\u0131rarak \u0130yi’yi ve elindeki silahlan g\u00fc\u00e7s\u00fczle\u015ftirerek K\u00f6t\u00fc’y\u00fc aldat\u0131r. \u0130kinci durumda, bu d\u00fcnyan\u0131n i\u015flerinde bile ele ge\u00e7irilmeye de\u011fer bulmayarak aldat\u0131l\u0131r iyi. Son durumda, \u0130yi ondan m\u00fcmk\u00fcn olan en uzak yere ka\u00e7\u0131narak ve K\u00f6t\u00fc son noktas\u0131na dek ula\u015f\u0131larak zay\u0131flat\u0131laca\u011f\u0131 umularak aldat\u0131l\u0131r. \u0130\u00e7lerinden en ye\u011flenesi se\u00e7enek ikincisidir; \u00e7\u00fcnk\u00fc her \u00fc\u00e7 se\u00e7enekte de iyi aldat\u0131l\u0131rken, bu se\u00e7enekte, g\u00f6r\u00fcn\u00fc\u015fte de olsa, K\u00f6t\u00fc aldat\u0131lmamaktad\u0131r en az\u0131ndan.\u201d
\u201cDo\u011fam\u0131z bizi onlardan uza\u011fa atmasayd\u0131 e\u011fer, asla ba\u015fa \u00e7\u0131kamayaca\u011f\u0131m\u0131z sorunlar vard\u0131r.\u201d
\u201cOlgular evreninin d\u0131\u015f\u0131ndaki \u015feyler i\u00e7in, dil ancak ima edebilir, nedir, az \u00e7ok kesinlik ta\u015f\u0131masa bile, asla k\u0131yas yapamaz; \u00e7\u00fcnk\u00fc, dil, olgular evreninde kald\u0131\u011f\u0131 s\u00fcrece, m\u00fclkiyet ili\u015fkilerini anlat\u0131r sadece.\u201d
\u201cAncak ne kadar az yalan s\u00f6y1erse, o kadar az yalan s\u00f6ylemi\u015f olur insan, az yalan s\u00f6yleme olana\u011f\u0131 buldu\u011funda de\u011fil.\u201d
\u201c\u00dczerine yeterince bas\u0131lmad\u0131\u011f\u0131 i\u00e7in bel vermemi\u015f bir merdiven basama\u011f\u0131, basama\u011f\u0131n kendisi a\u00e7\u0131s\u0131ndan, kimsesiz \u00e7at\u0131lm\u0131\u015f bir tahta par\u00e7as\u0131ndan gayrisi de\u011fildir .\u201d
\u201cKendini bu d\u00fcnyadan uza\u011fa s\u00fcrg\u00fcn eden herkes \u00f6tekileri sevmelidir, \u00f6tekilerin d\u00fcnyas\u0131ndan da s\u00fcrg\u00fcne gitmektedir \u00e7\u00fcnk\u00fc. Ger\u00e7ek, bu yolla insan, do\u011fas\u0131n\u0131n derinliklerini kavramaya ba\u015flar, elbette sevilir insan, fakat tek ko\u015fulla: Terazide sevilenle e\u015fit \u00e7ekmek.\u201d
\u201cRuhsal bir evrenden \u00f6tesinin hi\u00e7 oldu\u011fu d\u00fc\u015f\u00fcncesi umudumuzu s\u00f6nd\u00fcr\u00fcr , ne var ki, bize kesinlik de sa\u011flar.\u201d
\u201cCennet’ten at\u0131lma, asl\u0131nda sonsuzluktur: Demem o ki, Cennet’ten at\u0131lma geri d\u00f6n\u00fc\u015fs\u00fczd\u00fcr, yery\u00fcz\u00fcnde ya\u015famaktan ka\u00e7\u0131\u015f yoktur, yine de eylemin sonsuzlu\u011fu, s\u00fcrekli Cennet’te kalabilme umudumuzu yenilemekle yetinmez, ayn\u0131 anda, belki de oradan hi\u00e7 ayr\u0131lmad\u0131\u011f\u0131m\u0131z anlam\u0131n\u0131 da ta\u015f\u0131r; bunu bilsek de bilmesek de.\u201d
\u201c\u00d6zg\u00fcr ve yery\u00fcz\u00fcnde kendini g\u00fcvende duyumsayan bir yurtta\u015ft\u0131r 0, d\u00fcnyan\u0131n her yerine eri\u015fmesini sa\u011flayacak uzunlukta bir zincire ba\u011fl\u0131d\u0131r \u00e7\u00fcnk\u00fc nedir, hi\u00e7bir \u015feyin onu yery\u00fcz\u00fcn\u00fcn s\u0131n\u0131rlanandan \u00f6teye s\u00fcr\u00fcklemesine izin vermeyecek uzunluktad\u0131r zincir. Fakat ayn\u0131 anda, \u00f6zg\u00fcr ve g\u00f6ky\u00fcz\u00fcnde kendini g\u00fcvenlikte duyumsayan bir yurtta\u015ft\u0131r 0, \u00e7\u00fcnk\u00fc ilkinin benzeri, g\u00f6ksel bir zincire de ba\u011fl\u0131d\u0131r. Yery\u00fcz\u00fcne inmeye \u00e7al\u0131\u015f\u0131nca g\u00f6ksel zincirin tasmas\u0131 as\u0131l\u0131 tutar onu, g\u00f6ky\u00fcz\u00fcne \u00e7\u0131kmaya m\u0131 kalk\u0131\u015ft\u0131, bu kez yery\u00fcz\u00fc zinciri tutar. Ne var, t\u00fcm bunlara ra\u011fmen, elinde t\u00fcm olanaklar vard\u0131r ve 0, bunun ay\u0131rt\u0131ndad\u0131r; giderek bu zincirleni\u015fi, zincirle ilk tan\u0131\u015fmas\u0131ndaki hatas\u0131na ba\u011flamay\u0131 yads\u0131r.\u201d
\u201cPatenle kayman\u0131n acemileri gibi ko\u015fuyor ger\u00e7eklerin pe\u015finden, bu yetmezmi\u015f gibi yanl\u0131\u015f yerde al\u0131\u015ft\u0131rma yap\u0131yor.\u201d
\u201cHane halk\u0131n\u0131 kollayan bir tanr\u0131ya inanmaktan daha rahatlat\u0131c\u0131 ne olabilir?\u201d
\u201cKuramsal olarak tam bir mutluluk \u015fans\u0131 var: \u0130\u00e7imizde yok edilmesi m\u00fcmk\u00fcn olmayan .bir varl\u0131\u011fa inanmak ve ona ula\u015fabilmek i\u00e7in \u00e7abalamak.\u201d
\u201cYok, edilemeyen tek oland\u0131r; tek tek her insan yok edilemeyendir, nedir, t\u00fcm insanlar\u0131n ortak paydas\u0131 da yok edilemezliktir; i\u015fte bu nedenle, insanlar\u0131 birbirine ba\u011flayan, ba\u015fka \u015feye benzemeyen bir ba\u011f vard\u0131r.\u201d
\u201cBirbirlerine benzememelerine ra\u011fmen ayn\u0131 insanda bulu\u015fan \u00f6yle alg\u0131lar bulunur ki, ayn\u0131 nesneye y\u00f6nelirler; bundan \u00e7\u0131kar\u0131labilecek tek sonu\u00e7, ayn\u0131 insanda de\u011fi\u015fik \u00f6znelerin bulundu\u011fudur.\u201d
\u201cKendi sofras\u0131n\u0131n k\u0131r\u0131nt\u0131lar\u0131yla besleniyor; kendini doymu\u015f duyumsuyor bir s\u00fcreli\u011fine, ne yaz\u0131k ki, sofrada nas\u0131l kar\u0131n doyuruldu\u011funu unutuyor, sonunda yerde yenecek k\u0131r\u0131nt\u0131 da bulam\u0131yor.\u201d
\u201cYok, edilmesi m\u00fcmk\u00fcn olanlar sadece Cennet’te yok edilebiliyorsa, bunun kesinli\u011fine inanamay\u0131z; tam z\u0131dd\u0131na, yok edilemiyorsa, yanl\u0131\u015f bir inanca saplanm\u0131\u015f\u0131z demektir.\u201d
\u201cS\u0131nav\u0131n\u0131 insanl\u0131\u011fa bakarak ver \u015e\u00fcphe edenin \u015f\u00fcphesini. , inanan\u0131n inanc\u0131n\u0131 besler bu.\u201d
“Burada demir atmayaca\u011f\u0131m” demek ve o anda kabar\u0131p, \u0130nsan\u0131 ku\u015fatan deli dalgalan duyumsay\u0131\u015f.\u201d
\u201cBirden de\u011fi\u015fim. Y an\u0131t sorunun y\u00f6r\u00fcngesinde biraz korkak, her an ka\u00e7maya haz\u0131r fakat umutla d\u00f6n\u00fcyor, sorunun yan\u0131na yakla\u015f\u0131lmas\u0131n\u0131 engelleyen, umut k\u0131r\u0131c\u0131 y\u00fcz\u00fcne bak\u0131yor, en sapa yollarda pe\u015finden gidiyor, yan\u0131tl\u0131ktan giderek uzakla\u015ft\u0131\u011f\u0131 yollarda.\u201d
\u201c\u0130nsanlarla i\u00e7li d\u0131\u015fl\u0131 olmak insan\u0131n kendi kendisini g\u00f6z hapsine almas\u0131n\u0131 getirir pe\u015fi s\u0131ra.\u201d
\u201cRuh, payanda olmaktan kurtulunca \u00f6zg\u00fcrle\u015febilir ancak.\u201d
\u201cTensel istek tanr\u0131 sevgisine k\u00f6rle\u015ftirir, nedir, bunu tek ba\u015f\u0131na beceremez, i\u00e7inde tanr\u0131 sevgisinden de bir \u015feyler ta\u015f\u0131d\u0131\u011f\u0131 i\u00e7in yapabilir.\u201d
\u201cGer\u00e7ek par\u00e7alanamaz ve bu y\u00fczden kendini tan\u0131ma olana\u011f\u0131ndan yoksundur; onu tan\u0131mak isteyen yalana d\u00f6n\u00fc\u015fmekten gayrs\u0131n\u0131 yapamaz.\u201d
\u201cD\u00f6n\u00fcp dola\u015f\u0131p kendisini zarara u\u011fratacak \u015feyleri kim ister? Bunu isteyen insanlara rastlan\u0131yorsa, hatta her insanda bu durum biraz g\u00f6z\u00fck\u00fcyorsa, bunun nedeni, insan\u0131n i\u00e7indeki iki ki\u015fiden birinin kendisi i\u00e7in yararl\u0131 olan\u0131 isterken, eyleme ge\u00e7mek i\u00e7in yan d\u00fc\u015f\u00fcncesine ba\u015fvurulan \u00f6tekine zarar vermesidir. Karara var\u0131rken de\u011fil, hen\u00fcz en ba\u015fta ikincinin yar\u0131-d\u00fc\u015f\u00fcncesine de\u011fer verilirse, karar konusu olacak istek de silinip gider.\u201d
\u201cDaima ilk G\u00fcnah’tan \u015fik\u00e2yetimiz neden? Cennet’ten at\u0131lmam\u0131z\u0131n nedeni ilk G\u00fcnah de\u011fil, meyvelerinden uzak dural\u0131m diye uzakla\u015ft\u0131r\u0131ld\u0131\u011f\u0131m\u0131z ya\u015fam a\u011fac\u0131d\u0131r.\u201d
\u201cG\u00fcnahk\u00e2rl\u0131\u011f\u0131m\u0131z\u0131n nedeni Bilgi A\u011fac\u0131’n\u0131n meyvelerini yememiz de\u011fil sadece, Ya\u015fam A\u011fac\u0131’n\u0131n meyvelerini yemedi\u011fimiz i\u00e7in de g\u00fcnahk\u00e2r\u0131z. \u0130\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z andan dolay\u0131 g\u00fcnahk\u00e2r\u0131z, \u0130lk G\u00fcnah’\u0131n g\u00fcnah\u0131 yok.\u201d
\u201cBiz Cennet’te ya\u015famak \u00fczere yarat\u0131ld\u0131k ve Cennet de bizim ya\u015famam\u0131z i\u00e7in yarat\u0131ld\u0131. Bizim yazg\u0131m\u0131z sonradan de\u011fi\u015ftirildi, nedir, Cennet’in yazg\u0131s\u0131 de\u011fi\u015fti mi, bilen yok.\u201d
\u201cK\u00f6t\u00fc, kimi de\u011fi\u015fim anlar\u0131nda insan bilincinden yay\u0131lan bir \u0131\u015f\u0131nd\u0131r. Bir b\u00fct\u00fcn olarak duyular evreni de\u011fil, ondaki K\u00f6t\u00fc g\u00f6r\u00fcn\u00fc\u015ften ibarettir; yine de bu, bizim g\u00f6rebildi\u011fimiz duyular evrenini olu\u015fturur.\u201d
\u201c\u0130lk G\u00fcnah’tan \u015fu ana dek, \u0130yi ve K\u00f6t\u00fc’y\u00fc birbirlerinden ay\u0131rabilme yetimiz e\u015fittir, nedir, bu konuda hemcinslerimizden \u00fcst\u00fcn olmay\u0131 arzular\u0131z. Ger\u00e7ekte ise, \u0130yi ve K\u00f6t\u00fc’n\u00fcn \u00e7ok \u00f6tesinde ba\u015flar farkl\u0131l\u0131klar. Bunun al\u0131\u015f\u0131lmad\u0131k bir durum olmas\u0131n\u0131n nedeni \u015fudur: Sadece bilmek kimseyi doyurmaz, bilmesine ko\u015fut davranabilme iste\u011fi de buna eklentidir. Ne yaz\u0131k ki, b\u00f6yle davranabilme yetene\u011fi kimseye ba\u011f\u0131\u015flanmam\u0131\u015ft\u0131r, herkes kendi kendini yok etmeye yazg\u0131l\u0131d\u0131r, bunu ba\u015faracak g\u00fcce sahip olamama olas\u0131l\u0131\u011f\u0131 kimseyi bu yoldan d\u00f6nd\u00fcrmez, son denemeye kalk\u0131\u015fmaktan gayrisi gelmez elinden. Bilgi A\u011fac\u0131’n\u0131n meyvelerini yemenin cezas\u0131n\u0131n \u00f6l\u00fcm olmas\u0131n\u0131n anlam\u0131 budur belki, en ba\u015fta, eceliyle \u00f6l\u00fcm\u00fcn anlam\u0131 da bu olabilir. \u015eu anda, ufak bir devinimdir yapmaktan \u00e7ekindi\u011fi, bunu yapmaktansa, \u0130yi ve K\u00f6t\u00fc’n\u00fcn bilgisinden olmay\u0131 bile ye\u011fler. \u0130lk G\u00fcnah kavram\u0131n\u0131n k\u00f6keninde bu korku yatar. Ne var ki, bir kere olandan geri d\u00f6n\u00fclemez, belki anlam\u0131 buland\u0131rabilir; bu y\u00fczden bahanelere s\u0131\u011f\u0131n\u0131l\u0131r. T\u00fcm d\u00fcnya bu bahanelerle do1udur; bu bir anl\u0131k olsun huzur arayan insan\u0131n kendini hakl\u0131 g\u00f6rebilece\u011fi tek y\u00f6ntemdir belki: Bilginin \u00f6nceden verildi\u011fi ger\u00e7e\u011fini g\u00f6rmezden gelme, bilgiyi ula\u015f\u0131lmas\u0131 gereken uzak bir nokta olarak g\u00f6sterme.\u201d
\u201cGiyotin denli a\u011f\u0131r, onun denli de hafif bir inan\u00e7.\u201d
\u201cS\u0131n\u0131f\u0131n duvar\u0131na as\u0131l\u0131 \u0130skender’in Sava\u015f resmi taklidi gibi \u00f6n\u00fcm\u00fczde \u00f6l\u00fcm. Bize d\u00fc\u015fen, davran\u0131\u015flar\u0131m\u0131zla, hen\u00fcz ya\u015famdayken bu resmi karanl\u0131klara itmek, giderek ortadan t\u00fcm\u00fcyle yitmesini sa\u011flamakt\u0131r.\u201d
\u201cTutulabilecek iki yol; kendini son noktaya dek ufaltmak ya da sonsuz ufak olmak. \u0130lki devinimsizlikten \u00e7\u0131kan m\u00fckemmellik, ikincisi eylem anlam\u0131na gelen bir ba\u015flang\u0131\u00e7t\u0131r.\u201d
\u201cS\u00f6zc\u00fcklerin karma\u015fas\u0131ndan kurtulu\u015f yolu: Eyleme ge\u00e7ilerek yok edilecek olan\u0131n s\u0131ms\u0131k\u0131 tutulmas\u0131 gerekir; ufak par\u00e7alara b\u00f6l\u00fcnen d\u00f6k\u00fcl\u00fcr gider, nedir, yok edilemez.\u201d
\u201cPutlara \u00f6ncelikle nesnelerden korkudan tap\u0131ld\u0131, ne var ki, bunun sonucunda nesnelerin gerekli olu\u015fundan korkudan tap\u0131ld\u0131 ve bunun sonucunda nesnelere kar\u015f\u0131 sorumlu olmaktan korkudan tap\u0131ld\u0131. Bu sorumlulu\u011fun varl\u0131\u011f\u0131 \u00f6ylesine katlan\u0131lmazd\u0131 ki, insan onu tek bir \u00fcst\u00fcn-insan\u0131n s\u0131rt\u0131na y\u00fcklemeye kalk\u0131\u015famad\u0131, \u00e7\u00fcnk\u00fc bu arac\u0131 \u00fcst\u00fcn- insan da sorumlulu\u011fu azaltmayacakt\u0131; sadece bu arac\u0131 varl\u0131kla ili\u015fkide olmak, insan\u0131n s\u0131rt\u0131ndaki y\u00fck\u00fc artt\u0131racakt\u0131 z\u0131dd\u0131na. Tam da bu y\u00fczden nesnelerin sorumluluklar\u0131 kendilerine verildi, hatta nesneler insanlardan daha \u00e7ok sorumlu oldular.\u201d
\u201cYa\u015fama ba\u015flad\u0131\u011f\u0131n anda iki g\u00f6rev: S\u0131n\u0131rlar\u0131n\u0131 her an daraltmak ve bu s\u0131n\u0131rlan a\u015ft\u0131\u011f\u0131n anlarda da gizlenmeyi ba\u015far\u0131p ba\u015faramad\u0131\u011f\u0131n\u0131 her an sorgulamak.\u201d
\u201cKimi anlarda, K\u00f6t\u00fc insan\u0131n kulland\u0131\u011f\u0131 aletlere benzer; ay\u0131rt\u0131na var\u0131ls\u0131n var\u0131lmas\u0131n, insan, amac\u0131 buysa, bir kenara at\u0131lmas\u0131na kar\u015f\u0131 durmaz.\u201d
\u201cBu ya\u015famdan ald\u0131\u011f\u0131m\u0131z mutluluklar, ya\u015fam\u0131n kendi mutluluklar\u0131 de\u011fildir, \u015fu andakinden daha iyice bir ya\u015fama ula\u015fma korkumuzdan.\u201d
\u201cKaynaklanan mutluluklard\u0131r; bu ya\u015fam\u0131n bize \u00e7ektirdikleri de ya\u015fam\u0131n kendisinin de\u011fildir, yine bu korkudan dolay\u0131 kendimize \u00e7ektirdiklerimizdir.\u201d
\u201cSadece \u015fu anda, \u00e7ektiklerimiz \u0131st\u0131rapt\u0131r. Burada \u0131st\u0131rap \u00e7ekenlerin, ba\u015fka yer ve zamanlarda \u00e7ektikleri \u0131st\u0131raplar i\u00e7in \u00f6d\u00fcllendirilece\u011fi anlam\u0131na gelmez bu; bunun anlam\u0131, \u015fu anda ve burada \u00e7ekilen \u0131st\u0131rab\u0131n ba\u015fka yer ve zamanda de\u011fi\u015fmeyip, sadece i\u00e7erdi\u011fi kar\u015f\u0131t\u0131ndan \u00f6zg\u00fcrle\u015fece\u011fi ve mutlulu\u011fa d\u00f6n\u00fc\u015fece\u011fidir.\u201d
\u201cEvrenin sonsuz b\u00fcy\u00fckl\u00fckte ve sonsuz zenginlikte d\u00fc\u015f\u00fcn\u00fclmesi, zorlu bir yarat\u0131l\u0131\u015f sonucunda \u00f6zg\u00fcr bir i\u00e7e bak\u0131\u015fa kavu\u015fan insan\u0131n, bunu en a\u015f\u0131n noktaya vard\u0131rmas\u0131n\u0131n sonucudur.\u201d
\u201cSonsuz ya\u015fam\u0131n bir an i\u00e7in bile olsa s\u00fcrd\u00fcr\u00fclebildi\u011fine ait, zamana ba\u011f\u0131ml\u0131 kal\u0131\u015f\u0131m\u0131z\u0131 katlanabilir g\u00f6steren en zay\u0131f inan\u00e7 bile, g\u00fcnahk\u00e2rl\u0131k bata\u011f\u0131na dald\u0131\u011f\u0131m\u0131za ait, \u015fuandaki ac\u0131mas\u0131z inanc\u0131m\u0131zdan daha az i\u00e7 karart\u0131c\u0131d\u0131r… Nedir, t\u00fcm anl\u0131\u011f\u0131yla ikincisini de i\u00e7eren ilk inanca katlanma yetene\u011fimiz, inanc\u0131m\u0131z\u0131n s\u0131n\u0131rlar\u0131n\u0131 da \u00e7izer.\u201d
\u201c\u0130lk b\u00fcy\u00fck yalandan sonra, ki\u015fisel durumlar\u0131 i\u00e7in \u00f6zel, k\u00fc\u00e7\u00fck yalanlar\u0131n d\u00fczenlenebilece\u011fine, yetmezmi\u015f gibi, bu yalan\u0131n onlar\u0131n \u00e7\u0131kar\u0131na yap\u0131ld\u0131\u011f\u0131n\u0131 san\u0131r \u00e7oklan. \u00d6rne\u011fin sahnede oynanan bir a\u015fk oyununda, sevgilisi rol\u00fcndeki erke\u011fe yapmac\u0131k bir g\u00fcl\u00fc\u015f atan kad\u0131n oyuncunun, asl\u0131nda \u00fcst galeride onu izleyen ger\u00e7ek sevgilisine sinsice g\u00fcl\u00fcmsedi\u011fine inan\u0131r; bu durmaks\u0131z\u0131n yinelenir .\u201d
\u201c\u015eeytana ili\u015fkin bilgi olabilir fakat o bilginin i\u00e7inde inan\u00e7 olamaz; \u00e7\u00fcnk\u00fc g\u00f6r\u00fcn\u00fcr olandan daha \u015feytani bir \u015fey bulunamaz.\u201d
\u201cG\u00fcnah hep g\u00f6stere g\u00f6stere gelir ve o anda duyular\u0131m\u0131zla kavranabilir. K\u00f6kleri \u00fczerinde ilerler ve ayr\u0131m\u0131na varabilmek i\u00e7in bu k\u00f6klerden s\u00f6k\u00fclmesine gerek yoktur.\u201d
\u201cYak\u0131n\u0131m\u0131zda olup biten ac\u0131lar\u0131n hepsine ortak olmam\u0131z gerekiyor. Hepimize ait ortak bir beden yok fakat ilerleme yolumuz ortak, bu yol, se\u00e7ti\u011fi istikamet ne olursa olsun ac\u0131lar i\u00e7inden g\u00f6t\u00fcr\u00fcr bizi. Bir \u00e7ocuk geli\u015fimi i\u00e7in nas\u0131l belli a\u015famalardan ge\u00e7erse ve her a\u015fama istekler ve korkular a\u00e7\u0131s\u0131ndan bir \u00f6ncekine k\u0131yasla nas\u0131l ula\u015f\u0131lmaz g\u00f6r\u00fcl\u00fcrse, ki\u015fi nas\u0131l ya\u015flanarak \u00f6l\u00fcme var\u0131rsa, insanl\u0131kla ba\u011f\u0131m\u0131z d\u00fcnyayla ba\u011f\u0131m\u0131zdan zay\u0131f olmad\u0131\u011f\u0131 i\u00e7in, biz de bu yolla d\u00fcnyan\u0131n ac\u0131lar\u0131 aras\u0131nda ilerleyerek geli\u015firiz. Bunun adaletle ilgisi yoktur, ac\u0131lardan korkmaya ya da bundan \u00fcst\u00fcnl\u00fck olarak g\u00f6rmeye de gerek yoktur.\u201d
\u201cD\u00fcnyan\u0131n ac\u0131lar\u0131ndan uzakta kalmakta \u00f6zg\u00fcrs\u00fcn, do\u011fan\u0131n se\u00e7imine ba\u011fl\u0131d\u0131r bu, nedir, ka\u00e7abilece\u011fin tek ac\u0131 da bu kendini uzakla\u015ft\u0131rmand\u0131r.\u201d
\u201c\u0130nsan\u0131n iradesi \u00fc\u00e7 a\u00e7\u0131dan \u00f6zg\u00fcrd\u00fcr: \u0130lk olarak, \u015fimdiki ya\u015fam\u0131n\u0131 se\u00e7ti\u011fi anda \u00f6zg\u00fcrd\u00fc; elbette \u015fu anda geriye d\u00f6nemez, \u00e7\u00fcnk\u00fc o zamanlar se\u00e7ti\u011fini ya\u015f\u0131yor olsa da, \u015fimdiki ya\u015fam\u0131n\u0131 ilk se\u00e7ti\u011fi andaki ki\u015fi de\u011fil art\u0131k.\u0130kinci olarak, ya\u015fam\u0131 s\u00fcresince ilerleyece\u011fi yolu ve ilerleme tarz\u0131n\u0131 se\u00e7mesi a\u00e7\u0131s\u0131ndan \u00f6zg\u00fcrd\u00fcr.
\u00dc\u00e7\u00fcnc\u00fc olarak, d\u00fcnyaya bir kez daha gelece\u011fini sanarak, bu ya\u015fam\u0131n t\u00fcm ko\u015fullar\u0131na ra\u011fmen kendine ula\u015fan yolu bulmay\u0131 istemesi a\u00e7\u0131s\u0131ndan \u00f6zg\u00fcrd\u00fcr. Nedir, bu bir se\u00e7im sorunu olmas\u0131na ra\u011fmen, girilen yol ya\u015fam\u0131n ayak basmad\u0131k tek noktas\u0131n\u0131 b\u0131rakmayan bir labirent olacakt\u0131r.\u201d
\u201c\u00d6zg\u00fcr irade bu \u00fc\u00e7 a\u00e7\u0131dan g\u00f6r\u00fcn\u00fcr fakat \u00fc\u00e7 g\u00f6r\u00fcn\u00fcm ayn\u0131 anda var olduklar\u0131ndan bir b\u00fct\u00fcn olu\u015ftururlar; bu temelde \u00f6yle bir birliktir ki, \u00f6zg\u00fcr olsun olmas\u0131n bu birlikte iradeye yer yoktur.\u201d
\u201c\u0130\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyan\u0131n ba\u015ftan \u00e7\u0131karma yollan ile i\u00e7inde ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyan\u0131n sadece bir ge\u00e7i\u015f yolu oldu\u011funa inan\u00e7, asl\u0131nda birdir ve ayn\u0131 \u015feydir. B\u00f6yle olmas\u0131 gereklidir, d\u00fcnya bizi sadece, tek bir yolla yaratabilir; bu yol da ger\u00e7e\u011fe kar\u015f\u0131l\u0131k d\u00fc\u015fer. Ne yaz\u0131k ki, ba\u015ftan \u00e7\u0131karmalar ba\u015far\u0131l\u0131 olunca, inanc\u0131m\u0131zdan vazge\u00e7eriz; \u0130yi bizi kand\u0131r\u0131p K\u00f6t\u00fc’n\u00fcn eline b\u0131rak\u0131r, t\u0131pk\u0131 kad\u0131n\u0131n yata\u011fa bekleyen \u00e7a\u011fr\u0131s\u0131 gibi.\u201d
\u201cTek ba\u015f\u0131na umutsuzlu\u011fun ac\u0131s\u0131n\u0131 \u00e7eken de i\u00e7inde, insanla hemcinsleri aras\u0131ndaki en g\u00fc\u00e7l\u00fc ili\u015fkiyi al\u00e7akg\u00f6n\u00fcll\u00fcl\u00fck sa\u011flar; tek ko\u015ful, bu al\u00e7akg\u00f6n\u00fcll\u00fcl\u00fc\u011f\u00fcn eksiksiz olarak sonuna dek g\u00f6t\u00fcr\u00fclm\u00fc\u015f olmas\u0131d\u0131r. Bu m\u00fcmk\u00fcnd\u00fcr, \u00e7\u00fcnk\u00fc tap\u0131nma dili tam da budur, tap\u0131nman\u0131n dili oldu\u011fu kadar bir araya gelmelerin en g\u00fc\u00e7l\u00fcs\u00fcd\u00fcr. \u0130nsan\u0131n hemcinsiyle ili\u015fkisi ile tap\u0131nmayla ili\u015fkisi birbirlerine benzerler; insan\u0131n hemcinsleriyle ili\u015fkisi \u00e7aba gerektirir, bu \u00e7abay\u0131 ancak tap\u0131nman\u0131n verdi\u011fi g\u00fc\u00e7 sa\u011flayabilir.\u201d
\u201cYan\u0131ltmaktan ba\u015fka bir \u015fey bilebilmen m\u00fcmk\u00fcn m\u00fc? Yan\u0131ltma ortadan kald\u0131r\u0131lsa da, geri d\u00f6n\u00fcp o noktaya bir kez daha bakmamal\u0131s\u0131n, bakarsan bir tuz s\u00fctununa d\u00f6nersin.\u201d
\u201c\u0130nsanlar A.’ya sayg\u0131yla davran\u0131yor. S\u0131radan oyuncular\u0131n oynamas\u0131na izin verilmeyen ve titizlikle korunan m\u00fckemmel bir bilardo masas\u0131nda oynamay\u0131 hak eden b\u00fcy\u00fck oyuncu geldi\u011finde masan\u0131n zeminini nas\u0131l inceler, oyunda zaman\u0131ndan \u00f6nce yap\u0131lan hatay\u0131 nas\u0131l affetmez fakat \u0131staka kendisine ge\u00e7ti\u011finde nas\u0131l her densizli\u011fi yapacak denli k\u00fcstahla\u015f\u0131r ya; i\u015fte b\u00f6yle sayg\u0131 g\u00f6steriliyor ona.\u201d
”Nedir, sonra olan biten tek \u015fey yokmu\u015f gibi i\u015finin ba\u015f\u0131na ge\u00e7ti.” Belki hi\u00e7bir \u00f6yk\u00fcde ge\u00e7miyor, fakat eski \u00f6yk\u00fcler y\u0131\u011f\u0131n\u0131ndan kula\u011f\u0131m\u0131za a\u015fina gelen s\u00f6zler bunlar.\u201d
”\u0130nan\u00e7tan yoksun oldu\u011fumuz s\u00f6ylenemez. Ya\u015famam\u0131z bile tek ba\u015f\u0131na bir inan\u00e7 de\u011feridir.”
”Bunda inan\u00e7 de\u011feri ne aras\u0131n; ya\u015famamak m\u00fcmk\u00fcn m\u00fc ?”
”\u0130nanc\u0131n insan\u0131 delili\u011fe s\u00fcr\u00fckleyen g\u00fcc\u00fc, i\u015fte bu ‘m\u00fcmk\u00fcn m\u00fc’ s\u00f6z\u00fcnde gizlidir, ancak bu olumsuzlamada kendini a\u00e7\u0131\u011fa vurur.”
\u201cEvden \u00e7\u0131kman, uzakla\u015fman gereksiz. Masanda otur ve s\u00f6yleyeceklerimi dinle. Dinlemesen de olur, beklemen yeterli.\u201d
\u201cBeklemesen de olur, hi\u00e7 ses \u00e7\u0131karma ve tek ba\u015f\u0131na ol. D\u00fcnya maskesini d\u00fc\u015f\u00fcrmen i\u00e7in sana gelecektir; yapabilece\u011fi ba\u015fka bir \u015fey yoktur, ayart\u0131ya kap\u0131lm\u0131\u015f, ayaklar\u0131n\u0131n alt\u0131nda k\u0131vran\u0131p duracakt\u0131r.\u201d<\/p>\n","protected":false},"excerpt":{"rendered":"
“\u00c7evremizdeki ac\u0131lar\u0131 bizim de \u00e7ekmemiz gerekmektedir. Hepimizin ortak bir v\u00fccudu yoktur, ama ortak bir b\u00fcy\u00fcmesi vard\u0131r: bu ise, \u015fu ya da bu bi\u00e7imde ac\u0131lar i\u00e7inden \u00e7ekip g\u00f6t\u00fcr\u00fcr bizi. Nas\u0131l ki \u00e7ocuk belli bir geli\u015fim sonucu ya\u015fam\u0131n t\u00fcm evrelerinden ge\u00e7er(her evrede, istek ve korku bak\u0131m\u0131ndan bir \u00f6nceki i\u00e7in eri\u015filmez g\u00f6r\u00fcn\u00fcr asl\u0131nda), ya\u015flan\u0131r ve sonunda \u00f6l\u00fcrse, biz […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[194],"tags":[],"class_list":{"0":"post-6826","1":"post","2":"type-post","3":"status-publish","4":"format-standard","6":"category-aforizmalar"},"yoast_head":"\n