PHENOMENOLOGICAL ANALYSIS ON AHMET YESEVÎ'S PERSONALITY AND WORKS

Şakir İbrayev; Halil Çetin

Makale detayları

PHENOMENOLOGICAL ANALYSIS ON AHMET YESEVÎ'S PERSONALITY AND WORKS

Yazarlar:

Şakir İbrayev | Halil Çetin

Yayıncı:

Ankara Hacı Bayram Veli University

Ana Başlıklar:

Türkiye Dışındaki Türk Halk Bilimi

Dergi:

Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi Issue 115, pp.631-652

Belge Tipi:

Makale

Yayın Tarihi:

9/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001358452

pISSN:

1306-8253

Anahtar kelimeler:

Özet:

 İn the article, Ahmet Yesevîs personality, knowledge, perspective, public activities and poems are examined together with Ahmet Yesevis historical importance in the light of epistemological problems. At the same time, the existential nature of creativity during the phenomenological analysis of cognitive processes based on mind and will, search and desire to understand Eng. Perception, Lat. Perseptio, anxiety and experience is emphasized. Yesevî is not just a religious and wise Sufi who follows the path of religion, he is a person who consciously chose his own path, his life journey, with his mind, will and hearts desire. The nature of spiritual quest is considered together with psychological processes and the emotional state of the mind. This process is clearly seen especially in the content and aesthetic structure of Yesevîs work Dîvân-ı Hikmet. The experience of spiritual quest is stabilized after going through processes such as making sure, verifying, possibility and anxiety. These processes are specific to Yesevî and show the unique nature of his inner world. We can also relate this to why the phenomenological nature of Yesevîs work requires special attention. When we examine his works in terms of existential analysis, it is seen that the psychology of guilt and redemption is isolated among various emotional states. If we investigate the reason for this, this situation appears primarily as practical research in the process of knowing the One Truth, contradictions in thought, and errors resulting from not finding the right path. However, this process should not pass through doubt. Therefore, the psychology of being free from doubt always carries a dominant meaning. We see that Yesevîs mysterious mood enabled him to experience time and space uniquely, and this mood was depicted in his works. The dimensions of time and space where transcendental consciousness dominates do not coincide with real life. This state, which Yesevi calls State, begins to establish a deep connection between consciousness and life, as the soul feels everything. We see that people in historical periods came into contact with Yesevî under the influence of transcendental consciousness. Contact time is situational. Yesevîs writing of wise writings and turning to the narrative potential of poetry is also a special creative process. The Sufis being in a state of being and being depicted in his poems are not a simultaneous phenomenon. This is because the experience of writing poetry is not compatible with the time when very complex psychological and transcendental processes are experienced. The portrayal, clarification, verbalization of connotation fields, which are many reasons why processes in the state state transition to poetry, occur in the form of phenomenological reduction. The transformation of the abstract world into the concrete world occurs mostly through poetry. Imagination and concreteness are important not only for readers, but above all for the poet himself. When something active becomes an emotion, a visual landscape, it becomes a form object of the spiritual world.

 İn the article, Ahmet Yesevîs personality, knowledge, perspective, public activities and poems are examined together with Ahmet Yesevis historical importance in the light of epistemological problems. At the same time, the existential nature of creativity during the phenomenological analysis of cognitive processes based on mind and will, search and desire to understand Eng. Perception, Lat. Perseptio, anxiety and experience is emphasized. Yesevî is not just a religious and wise Sufi who follows the path of religion, he is a person who consciously chose his own path, his life journey, with his mind, will and hearts desire. The nature of spiritual quest is considered together with psychological processes and the emotional state of the mind. This process is clearly seen especially in the content and aesthetic structure of Yesevîs work Dîvân-ı Hikmet. The experience of spiritual quest is stabilized after going through processes such as making sure, verifying, possibility and anxiety. These processes are specific to Yesevî and show the unique nature of his inner world. We can also relate this to why the phenomenological nature of Yesevîs work requires special attention. When we examine his works in terms of existential analysis, it is seen that the psychology of guilt and redemption is isolated among various emotional states. If we investigate the reason for this, this situation appears primarily as practical research in the process of knowing the One Truth, contradictions in thought, and errors resulting from not finding the right path. However, this process should not pass through doubt. Therefore, the psychology of being free from doubt always carries a dominant meaning. We see that Yesevîs mysterious mood enabled him to experience time and space uniquely, and this mood was depicted in his works. The dimensions of time and space where transcendental consciousness dominates do not coincide with real life. This state, which Yesevi calls State, begins to establish a deep connection between consciousness and life, as the soul feels everything. We see that people in historical periods came into contact with Yesevî under the influence of transcendental consciousness. Contact time is situational. Yesevîs writing of wise writings and turning to the narrative potential of poetry is also a special creative process. The Sufis being in a state of being and being depicted in his poems are not a simultaneous phenomenon. This is because the experience of writing poetry is not compatible with the time when very complex psychological and transcendental processes are experienced. The portrayal, clarification, verbalization of connotation fields, which are many reasons why processes in the state state transition to poetry, occur in the form of phenomenological reduction. The transformation of the abstract world into the concrete world occurs mostly through poetry. Imagination and concreteness are important not only for readers, but above all for the poet himself. When something active becomes an emotion, a visual landscape, it becomes a form object of the spiritual world.

 İn the article, Ahmet Yesevîs personality, knowledge, perspective, public activities and poems are examined together with Ahmet Yesevis historical importance in the light of epistemological problems. At the same time, the existential nature of creativity during the phenomenological analysis of cognitive processes based on mind and will, search and desire to understand Eng. Perception, Lat. Perseptio, anxiety and experience is emphasized. Yesevî is not just a religious and wise Sufi who follows the path of religion, he is a person who consciously chose his own path, his life journey, with his mind, will and hearts desire. The nature of spiritual quest is considered together with psychological processes and the emotional state of the mind. This process is clearly seen especially in the content and aesthetic structure of Yesevîs work Dîvân-ı Hikmet. The experience of spiritual quest is stabilized after going through processes such as making sure, verifying, possibility and anxiety. These processes are specific to Yesevî and show the unique nature of his inner world. We can also relate this to why the phenomenological nature of Yesevîs work requires special attention. When we examine his works in terms of existential analysis, it is seen that the psychology of guilt and redemption is isolated among various emotional states. If we investigate the reason for this, this situation appears primarily as practical research in the process of knowing the One Truth, contradictions in thought, and errors resulting from not finding the right path. However, this process should not pass through doubt. Therefore, the psychology of being free from doubt always carries a dominant meaning. We see that Yesevîs mysterious mood enabled him to experience time and space uniquely, and this mood was depicted in his works. The dimensions of time and space where transcendental consciousness dominates do not coincide with real life. This state, which Yesevi calls State, begins to establish a deep connection between consciousness and life, as the soul feels everything. We see that people in historical periods came into contact with Yesevî under the influence of transcendental consciousness. Contact time is situational. Yesevîs writing of wise writings and turning to the narrative potential of poetry is also a special creative process. The Sufis being in a state of being and being depicted in his poems are not a simultaneous phenomenon. This is because the experience of writing poetry is not compatible with the time when very complex psychological and transcendental processes are experienced. The portrayal, clarification, verbalization of connotation fields, which are many reasons why processes in the state state transition to poetry, occur in the form of phenomenological reduction. The transformation of the abstract world into the concrete world occurs mostly through poetry. Imagination and concreteness are important not only for readers, but above all for the poet himself. When something active becomes an emotion, a visual landscape, it becomes a form object of the spiritual world.

 Makalede epistemolojik problemler ışığında Ahmet Yesevînin kişiliği, bilgi birikimi, bakış açısı, kamusal faaliyeti ve şiirleri ile birlikte ele alınarak onun tarihsel önemi bir bütünlük içerisinde incelenmektedir. Aynı zamanda akla ve iradeye, arayış ve anlama arzusuna İng. Perception, Lat. Perseptio, kaygı ve deneyime dayalı bilişsel süreçlerin fenomenolojik analizi sırasındaki yaratıcılığın varoluşsal doğası vurgulanmaktadır. Yesevî, sadece din yolunda ilerleyen dindar ve bilge bir mutasavvıf değildir, kendi yolunu, hayat yolculuğunu aklı, iradesi ve kalbinin arzusuyla bilinçli olarak seçmiş bir insandır. Ruhsal arayışın niteliği, psikolojik süreçler ve zihnin duygusal durumuyla birlikte ele alınır. Bu süreç, özellikle Yesevînin Dîvân-ı Hikmet eserinin içerik ve estetik yapısında açıkça görülmektedir. Ruhsal arayış deneyimi, emin olmak, doğrulamak, olasılık ve kaygı gibi süreçlerden geçtikten sonra sabitlenir. Bu süreçler Yesevîye özgüdür ve onun iç dünyasının kendine özgü doğasını göstermektedir. Yesevînin eserinin fenomenolojik doğasının özel ilgi gerektirmesinin nedenini de bununla ilişkilendirebiliriz. Onun eserlerini varoluşsal analiz açısından incelediğimiz zaman suçluluk ve günahlardan arınmak psikolojisi çeşitli duygusal durumlar arasında izole edilmiş olduğu görülür. Bunun nedenini araştıracak olursak, bu durum öncelikle, Tek Hakikati tanıma sürecindeki pratik araştırmalar, düşüncede oluşan çelişkiler ve doğru yolu bulamamaktan kaynaklanan hatalar olarak karşımıza çıkmaktadır. Lakin bu süreç şüphe üzerinden geçmemelidir. Bu nedenle şüpheden arınmak psikolojisi, her zaman baskın bir anlam taşır. Yesevînin gizemli bir ruh haline sahip olması, onun zamanı ve mekânı kendine özgü bir biçimde deneyimlemesini sağladığını ve bu ruh halinin eserlerinde resmedildiğini görmekteyiz. Aşkın bilincin hâkim olduğu zaman ve mekân boyutları gerçek hayatla örtüşmemektedir. Yesevînin Hal olarak adlandırdığı bu durum, ruhun her şeyi hissetmesiyle birlikte bilinç ile hayat arasında derin bir bağ kurmaya başlar. Tarihsel dönemlerdeki insanların Yesevî ile temasa geçmeleri, aşkın bilincin etkisiyle gerçekleştiğini görürüz. Temas süresi durumsaldır. Yesevînin hikmetli yazılar yazması ve şiirin anlatım potansiyeline yönelmesi de özel bir yaratım sürecidir. Sûfînin hal durumunda olması ile onun şiirlerinde resmedilmesi, eş zamanlı bir olgu değildir. Bunun nedeni şiir yazma deneyiminin çok karmaşık psikolojik ve aşkın süreçlerin yaşandığı zamanla uyumlu olmamasıdır. Hal durumundaki süreçlerin şiire geçiş yapma nedenlerinde çokça bulunan çağrışım alanlarının resmedilmesi, açıklığa kavuşturulması, sözelleştirilmesi, fenomenolojik indirgeme biçiminde gerçekleşir. Soyut dünyanın somut dünyaya dönüşümü, çoğunlukla şiir aracılığıyla gerçekleşir. İmgelem ve somutluk yalnızca okuyucular için değil, her şeyden önce şairin kendisi için de önemlidir. Etkin bir şey, duyguya, görsel bir manzaraya dönüştüğünde manevi dünyanın bir formu nesnesi haline gelir.

Makale detayları

PHENOMENOLOGICAL ANALYSIS ON AHMET YESEVÎ'S PERSONALITY AND WORKS

Yazarlar:

Şakir İbrayev | Halil Çetin

Yayıncı:

Ankara Hacı Bayram Veli University

Ana Başlıklar:

Türkiye Dışındaki Türk Halk Bilimi

Dergi:

Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi Issue 115, pp.631-652

Belge Tipi:

Makale

Yayın Tarihi:

9/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001358452

pISSN:

1306-8253

State

Will

Abstre

Time

SpaceHal

İrade

Soyut

Zaman

Mekan

Sayı

Makale detayları

Yazarlar: Şakir İbrayev | Halil Çetin

Yayıncı: Ankara Hacı Bayram Veli University

Ana Başlıklar: Türkiye Dışındaki Türk Halk Bilimi

Dergi: Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi Issue 115, pp.631-652

Belge Tipi: Makale

Yayın Tarihi: 9/2025

Belge Dili: Türkçe

Document ID (Org No.): 2001358452

pISSN: 1306-8253

Sayı

Yazarlar:

Şakir İbrayev | Halil Çetin

Yayıncı:

Ankara Hacı Bayram Veli University

Ana Başlıklar:

Türkiye Dışındaki Türk Halk Bilimi

Dergi:

Türk Kültürü ve Hacı Bektaş Veli Araştırma Dergisi Issue 115, pp.631-652

Belge Tipi:

Makale

Yayın Tarihi:

9/2025

Belge Dili:

Türkçe

Document ID (Org No.):

2001358452

pISSN:

1306-8253