{"id":11831,"date":"2026-02-12T07:30:00","date_gmt":"2026-02-12T05:30:00","guid":{"rendered":"https:\/\/baraka.cc\/?p=11831"},"modified":"2026-01-30T12:03:05","modified_gmt":"2026-01-30T10:03:05","slug":"piyasanin-gorunmez-dinleri-sprituellik-nazen-sansal","status":"publish","type":"post","link":"https:\/\/baraka.cc\/?p=11831","title":{"rendered":"Piyasan\u0131n G\u00f6r\u00fcnmez ”Din”leri: Sprit\u00fcellik – Nazen \u015eansal"},"content":{"rendered":"\n
\"\"<\/a><\/figure>\n\n\n\n

Budizm, yoga, reiki, astroloji, meditasyon ve daha nice spirit\u00fcel aray\u0131\u015flar, \u00e7a\u011f\u0131m\u0131zda (bu sat\u0131rlar\u0131n yazar\u0131n\u0131 ve muhtemelen \u00e7o\u011fu okurunu kapsayan) orta s\u0131n\u0131f\u0131n yeni \u201cdin\u201di haline gelmi\u015f durumda. Laiklik de\u011ferine toz kondurmad\u0131\u011f\u0131n\u0131 daha birka\u00e7 ay \u00f6nceki kitlesel eylemlerde a\u00e7\u0131k\u00e7a ortaya koyan, \u00e7o\u011funlu\u011fu sek\u00fcler bir toplulu\u011fun, evrene pozitif enerji g\u00f6nderip cevap beklemesinin ya da mantralar\u0131n g\u00fcc\u00fcne itibar etmesinin sebebi nedir? Veli olarak tecr\u00fcbe etti\u011fim bir hadiseden \u00f6rnekleyecek olursam; e\u011fitime dinselli\u011fin kar\u0131\u015ft\u0131r\u0131lmas\u0131na (hakl\u0131 olarak) kar\u015f\u0131 \u00e7\u0131kan bir \u00f6\u011fretmenin, \u00f6\u011frencilerine s\u0131nav \u00f6ncesi topluca \u00e7akra a\u00e7ma meditasyonu yapt\u0131rmas\u0131 nas\u0131l a\u00e7\u0131klanabilir?<\/p>\n\n\n\n

Elbette sadece \u00fclkemizde de\u011fil \u201cBat\u0131\u201dl\u0131 memleketlerde ve yak\u0131n etkile\u015fim i\u00e7inde oldu\u011fumuz T\u00fcrkiye\u2019de de \u201cUzak Do\u011fu\u201d din ve felsefelerinden esinler ta\u015f\u0131yan spirit\u00fcel pratikler, son y\u0131llarda h\u0131zla yay\u0131lmakta ve bir yandan maneviyat aray\u0131\u015f\u0131n\u0131 di\u011fer yandan piyasay\u0131 tatmin etmekte. Genellikle iyi e\u011fitimli, orta veya \u00fcst gelirli beyaz yakal\u0131lar, semavi dinlerin modern ya\u015fama uymayan bask\u0131c\u0131 y\u00f6nleriyle ve siyasalla\u015fm\u0131\u015f bi\u00e7imiyle mesafelenmi\u015f ki\u015filer, bireysel \u00f6zg\u00fcrle\u015fme ve rahat bir nefes alma aray\u0131\u015f\u0131ndaki kad\u0131nlar bu tarz \u00f6\u011fretilere ve gruplara yak\u0131nl\u0131k duyuyor. Bu durumun sosyo-ekonomik, psikolojik, toplumsal cinsiyet temelli sebeplerine ve politik \u00e7\u0131kt\u0131lar\u0131na daha yak\u0131ndan bakacak olursak; i\u00e7inden ge\u00e7ti\u011fimiz (aff\u0131n\u0131za s\u0131\u011f\u0131narak: i\u00e7imizden ge\u00e7en) neoliberal postmodern zaman\u0131n ruhunu g\u00f6r\u00fcyoruz.<\/p>\n\n\n\n

H\u0131zland\u0131r\u0131lm\u0131\u015f Modernle\u015fme ve Maneviyat Yitimi<\/strong><\/p>\n\n\n\n

Bat\u0131 \u00fclkelerinin son \u00fc\u00e7 y\u00fcz y\u0131lda ya\u015fad\u0131\u011f\u0131 modernle\u015fme ve dinin kamusal alandan \u00e7ekilmesi (r\u00f6nesans, reform, ayd\u0131nlanma, sanayile\u015fme vb.), T\u00fcrkiye\u2019nin de i\u00e7inde bulundu\u011fu pek \u00e7ok \u00fclkede 30-40 y\u0131l i\u00e7inde deneyimlenen bir s\u00fcre\u00e7tir. Cumhuriyetin, idealleri \u00e7er\u00e7evesinde \u0130slami k\u00fclt\u00fcr\u00fc bast\u0131r\u0131rken Bat\u0131 k\u00fclt\u00fcr\u00fcn\u00fc (bilhassa da ilimini) tam olarak i\u00e7selle\u015ftirememesi, sek\u00fcler orta s\u0131n\u0131fta manevi bir bo\u015fluk duygusuna sebep olmu\u015ftur.<\/p>\n\n\n\n

K\u0131br\u0131sl\u0131 T\u00fcrkler, \u0130ngiliz s\u00f6m\u00fcrgesi olman\u0131n ve K\u0131br\u0131sl\u0131 Elenler ile birlikte ya\u015faman\u0131n \u00f6zg\u00fcn ko\u015fullar\u0131 sebebiyle \u201cBat\u0131\u201d k\u00fclt\u00fcr\u00fcyle belli bir \u00f6l\u00e7\u00fcde etkile\u015fim i\u00e7inde olsalar da, modernle\u015fme ve sek\u00fclerle\u015fme s\u00fcre\u00e7lerini T\u00fcrkiye\u2019deki Kemalist devrimlere paralel, hatta h\u0131zland\u0131r\u0131lm\u0131\u015f \u015fekilde ya\u015fam\u0131\u015f bir toplumdur. Laik yap\u0131m\u0131z ile \u00f6v\u00fcn\u00fcrken hakl\u0131 olmakla birlikte benzer bir manevi bo\u015flu\u011fun K\u0131br\u0131sl\u0131 T\u00fcrkler i\u00e7in de ge\u00e7erli oldu\u011funu s\u00f6yleyebiliriz.<\/p>\n\n\n\n

Bir-iki ku\u015fak kadar yak\u0131n ge\u00e7mi\u015fimizde, ya\u015fam bi\u00e7imi yard\u0131mla\u015fmak olan aile ve kom\u015fuluk ili\u015fkileri, mahalleli veya k\u00f6yl\u00fc ile (\u00e7o\u011fu zaman ekonomik olarak zorunlu olsa da) i\u00e7ten bir dayan\u0131\u015fma, zor g\u00fcnde de mutlu g\u00fcnde de birbirini sar\u0131p sarmalama, maddi-manevi bir doyum sa\u011flamakta idi.<\/p>\n\n\n\n

Sosyal bir varl\u0131k olan yaln\u0131zca birbirinin aynas\u0131nda kendini g\u00f6r\u00fcp var edebilen ve hayat\u0131n anlam\u0131n\u0131 kolektivitede bulabilen insan\u0131n hazin yaln\u0131zl\u0131\u011f\u0131, neoliberal \u00e7a\u011f\u0131n bir semptomu olarak kar\u015f\u0131m\u0131za \u00e7\u0131k\u0131yor ve bilhassa orta s\u0131n\u0131f\u0131 vuruyor. Geni\u015f aile ve hem\u015fehrilik ili\u015fkilerini s\u00fcrd\u00fcrmek ve birbirine tutunmak mecburiyetinde olan dar gelirli emek\u00e7iler ve halen k\u0131rsalda geleneksel bir ya\u015fam s\u00fcrenler de, kamusal haklar\u0131n\u0131n geriletilmesinden, eme\u011fin s\u00f6m\u00fcr\u00fclmesinden ve do\u011fan\u0131n piyasala\u015fmas\u0131ndan dolay\u0131 neoliberalizm ma\u011fdurudur. Ancak yaln\u0131zla\u015fma ve tutunacak dal\u0131 kalmama durumu, \u201cbirey\u201dcili\u011fin y\u00fcceltildi\u011fi ve her \u015feyin (ba\u015far\u0131-ba\u015far\u0131s\u0131zl\u0131k, zengin ya da mutlu olabilme-olamama vs.) sorumlulu\u011funu tek ba\u015f\u0131na \u00fcstlenmesi beklenen kentli orta s\u0131n\u0131flar\u0131n pay\u0131na d\u00fc\u015f\u00fcyor.<\/p>\n\n\n\n

New Age ve Ak\u0131l Kar\u015f\u0131tl\u0131\u011f\u0131<\/strong><\/p>\n\n\n\n

1960\u2019l\u0131 y\u0131llarda d\u00fcnyada (T\u00fcrkiye\u2019deki 68 ku\u015fa\u011f\u0131n\u0131 ayr\u0131 tutmak gerekir) y\u00fckselen yeni toplumsal hareketler, s\u0131n\u0131f d\u0131\u015f\u0131 e\u015fitsizlik bi\u00e7imleri \u00fczerindeki m\u00fccadeleyi \u00f6ne \u00e7\u0131karm\u0131\u015f olan k\u00fclt\u00fcrel hareketleridir. Rasyonalitenin bask\u0131c\u0131 \u00f6zelliklerine kar\u015f\u0131 \u00f6zg\u00fcrl\u00fck, bar\u0131\u015f, sevgi, do\u011fa, sanat ve bireyselle\u015ftirilmi\u015f kendini ger\u00e7ekle\u015ftirme arzusu \u00f6n plandad\u0131r. Merkezile\u015fmeye y\u00f6nelik bu tepki, benlik \u00fczerinde bir yo\u011funla\u015fma yaratm\u0131\u015f ve bu da bir i\u00e7e d\u00f6n\u00fc\u015f sonucunu do\u011furmu\u015ftur. Politikadan daha \u00e7ok psikolojiye y\u00f6nelik ilginin artmas\u0131 da 1960\u2019l\u0131 y\u0131llarda ba\u015flayan k\u00fclt\u00fcrel de\u011fi\u015fimlerin bir sonucudur.<\/p>\n\n\n\n

Moderniteye kar\u015f\u0131 geleneksel bilgelikten beslenen yeni bilgelik bi\u00e7imlerini \u00f6ne \u00e7\u0131karan ve dini deneyimi psikolojikle\u015ftiren 1960\u2019lar\u0131n yeni toplumsal hareketlerinin bir par\u00e7as\u0131 olan New Age hareketi modernite ve ak\u0131l kar\u015f\u0131tl\u0131\u011f\u0131n\u0131n g\u00fc\u00e7l\u00fc bir \u00f6rne\u011fidir. 1960\u2019larda ortaya \u00e7\u0131kan ve b\u00fcy\u00fcs\u00fc bozulmu\u015f d\u00fcnyan\u0131n b\u00fcy\u00fcs\u00fcn\u00fc yeniden tesis etmeye y\u00f6nelen New Age ak\u0131m\u0131, neoliberal d\u00f6nemde pozitif d\u00fc\u015f\u00fcnce g\u00fcc\u00fc, evren ve enerji gibi kavramlarla yeniden pop\u00fclerle\u015fmi\u015ftir.<\/p>\n\n\n\n

1970\u2019lerde ya\u015fanan krizle birlikte sosyal refah devletinin sona er(diril)mesiyle neoliberal k\u00fcreselle\u015fme d\u00f6nemi ba\u015flam\u0131\u015ft\u0131r. Bu d\u00f6neme damgas\u0131n\u0131 vuran postmodernizm, akla sald\u0131ran, ilerlemeye inanmayan, yenili\u011fe ve \u00f6znelli\u011fe vurgu yapan yakla\u015f\u0131mlar\u0131 \u00f6ne \u00e7\u0131kararak neoliberalizmle b\u00fct\u00fcnle\u015fmektedir.<\/p>\n\n\n\n

Orta S\u0131n\u0131f Yaln\u0131zl\u0131\u011f\u0131 ve Kamusall\u0131\u011f\u0131n Kayb\u0131<\/strong><\/p>\n\n\n\n

1980 sonras\u0131 d\u00fcnya, sermayenin gemi az\u0131ya al\u0131p k\u00fcreselle\u015fti\u011fi, hak temelli \u00f6rg\u00fctlenmelerin k\u00e2h fonlanarak k\u00e2h bask\u0131lanarak y\u0131prat\u0131ld\u0131\u011f\u0131, topluma ve toplumcu d\u00fc\u015f\u00fcnceye pervas\u0131zca sald\u0131r\u0131lan bir yere d\u00f6n\u00fc\u015ft\u00fc. \u0130lk ba\u015flarda giri\u015fimcili\u011fi, bireycili\u011fi, t\u00fcketimi \u00f6nceleyen bir ideoloji yoluyla orta s\u0131n\u0131flar, sisteme dahil edilip \u00fcst s\u0131n\u0131flar\u0131n ideolojik y\u00f6r\u00fcngesine \u00e7ekildi.<\/p>\n\n\n\n

2000\u2019lere gelindi\u011findeyse, g\u00fcvencesizli\u011fi, \u00e7al\u0131\u015fma ko\u015fullar\u0131n\u0131n ve ya\u015fam \u015fartlar\u0131n\u0131n zorla\u015fmas\u0131n\u0131 deneyimleyen orta s\u0131n\u0131f, de\u011fi\u015fen de\u011fer yarg\u0131lar\u0131 ve d\u00fcnya d\u00fczeninde geleneksel dayan\u0131\u015fma a\u011flar\u0131ndan da yoksundu. Akrabal\u0131k, b\u00f6lgelilik, kom\u015fuluk gibi toplumsall\u0131klardan, yo\u011fun \u00e7al\u0131\u015fma temposu, biraz da kendi bireyci ya\u015fam bi\u00e7imi ve iyi e\u011fitimli olman\u0131n getirdi\u011fi \u00f6zg\u00fcven ile uzakla\u015fm\u0131\u015ft\u0131.<\/p>\n\n\n\n

Siyasi, mesleki, k\u00fclt\u00fcrel veya sendikal \u00f6rg\u00fctlenmelerde g\u00f6rev alanlar\u0131 olmakla birlikte (ki bunlar\u0131n spirit\u00fcelli\u011fe daha az ilgi g\u00f6sterdi\u011fini s\u00f6yleyebiliriz), bu tarz \u00f6rg\u00fctler de her zaman i\u00e7tenli\u011fin ve dayan\u0131\u015fman\u0131n de\u011fil, zaman zaman sahteli\u011fin ve rekabetin ya\u015fand\u0131\u011f\u0131 yerler oldu\u011fundan orta s\u0131n\u0131f\u0131n manevi aray\u0131\u015f\u0131n\u0131 tatmin edemeyebilir. Dini cemaatler, Tanr\u0131\u2019y\u0131 belki de lise y\u0131llar\u0131nda sorgulam\u0131\u015f, ateizm veya deizm gibi d\u00fc\u015f\u00fcncelere y\u00f6nelmi\u015f sek\u00fcler orta s\u0131n\u0131flar i\u00e7in zaten bir sosyalle\u015fme se\u00e7ene\u011fi olamazd\u0131.<\/p>\n\n\n\n

\u00dclkemiz \u00f6zelinde ise t\u00fcm bunlar\u0131n yan\u0131 s\u0131ra 2000\u2019lerin ba\u015f\u0131nda b\u00fcy\u00fck bir toplumsal hayal k\u0131r\u0131kl\u0131\u011f\u0131 ya\u015fanm\u0131\u015f, Annan Plan\u0131 referendumu, bar\u0131\u015f umutlar\u0131yla birlikte gelece\u011fe d\u00f6n\u00fck inanc\u0131 da erozyona u\u011fratm\u0131\u015ft\u0131. Art\u0131k pek \u00e7ok ki\u015fi hayal etti\u011fi \u00fclkede ya\u015fayamayaca\u011f\u0131n\u0131 sezinliyor, toplumsal m\u00fccadeleye, vatanda\u015fl\u0131k g\u00f6revi gere\u011fi bir nebze katk\u0131 koysa da bireysel kurtulu\u015funu \u00f6n plana al\u0131yordu. Gerek d\u00fcnyadaki durumun k\u00f6t\u00fcye gidi\u015fi (Sovyetler Birli\u011fi\u2019nin y\u0131k\u0131lmas\u0131, milliyet\u00e7ili\u011fin y\u00fckselmesi, sava\u015flar ve soyk\u0131r\u0131mlar vb.) gerekse adam\u0131zdaki en olas\u0131 \u00e7\u00f6z\u00fcm treninin ka\u00e7\u0131r\u0131lmas\u0131, kendini solda tan\u0131mlayan orta s\u0131n\u0131flar i\u00e7in ciddi bir anlam kayb\u0131na ve hayat\u0131n amac\u0131n\u0131n sorgulanmas\u0131na sebep olmu\u015ftur.<\/p>\n\n\n\n

2020\u2019ye gelindi\u011finde ise Covid 19 pandemisi ve yaratt\u0131\u011f\u0131 izolasyon, orta s\u0131n\u0131flar\u0131n hayat \u00e7emberini daha da daraltm\u0131\u015f, gelecek kayg\u0131s\u0131na sa\u011fl\u0131k endi\u015feleri de eklenmi\u015f, \u00e7ekirdek aile bir kez daha kutsanm\u0131\u015f, bireysel ya\u015fam iyice kan\u0131ksanm\u0131\u015ft\u0131r.<\/p>\n\n\n\n

\u0130\u015fte spirit\u00fcellik, devletin ve patronun g\u00f6z\u00fcnde k\u0131ymeti kalmam\u0131\u015f, kamusall\u0131\u011f\u0131n\u0131 kaybetmi\u015f, yaln\u0131zla\u015fm\u0131\u015f orta s\u0131n\u0131flar\u0131n anlam aray\u0131\u015f\u0131na denk d\u00fc\u015fmekte ve bo\u015falan maneviyat depolar\u0131n\u0131 doldurma rol\u00fc \u00fcstlenmekte. Bu sat\u0131rlar\u0131n yazar\u0131n\u0131n da bizzat g\u00f6zlemledi\u011fi spirit\u00fcel ortamlarda, insanlar kendilerinin en iyi versiyonu olmaya \u00e7al\u0131\u015f\u0131yor. A\u00e7\u0131k\u00e7a dertle\u015filmese bile bedensel pratikler ile birbirinin yaras\u0131n\u0131 sar\u0131yor. G\u00fcnl\u00fck ya\u015famda (kom\u015fuyla, patronla, i\u015f arkada\u015f\u0131yla vs.) bulunamayan derinlik, bir mat\u0131n \u00fcst\u00fcnde birka\u00e7 derin nefeste peyda oluyor. Bu iyicil hallerin devam\u0131n\u0131n arzulanmas\u0131, estetik pozlar\u0131n sosyal medyadaki albenisi ve yoga gibi egzersizlerin beden ve ruh sa\u011fl\u0131\u011f\u0131na faydas\u0131 gibi sebeplerle spirit\u00fcellik daha da yayg\u0131nla\u015f\u0131yor. Kamusal sa\u011fl\u0131k sisteminin geriletildi\u011fi ko\u015fullarda, devlet hastanesini be\u011fenmeyen, \u00f6zel hastanelere art\u0131k zor gidebilen orta s\u0131n\u0131f, sa\u011fl\u0131\u011f\u0131n\u0131 korumak i\u00e7in ba\u015f\u0131n\u0131n \u00e7aresine bakmaya \u00e7al\u0131\u015f\u0131yor.<\/p>\n\n\n\n

Elbette kapitalizm, en kutsal veya i\u00e7sel olan\u0131 dahi (bilhassa da onlar\u0131) metala\u015ft\u0131rma ve piyasa i\u00e7in \u00e7e\u015fitleyerek pazarlama kapasitesine sahip oldu\u011fundan, st\u00fcdyo dekorasyonundan internet uygulamalar\u0131na, t\u00fcts\u00fcs\u00fcnden astroloji kartlar\u0131na, inziva kamplar\u0131ndan tap\u0131nak turizmine kadar spirit\u00fcellik b\u00fcy\u00fck bir sekt\u00f6r haline gelmi\u015f durumda.<\/p>\n\n\n\n

Piyasan\u0131n G\u00f6r\u00fcnmez Elleri<\/strong><\/p>\n\n\n\n

Tanr\u0131n\u0131n yery\u00fcz\u00fcndeki temsilcisi say\u0131lan kral\u0131n (isteyen padi\u015fah diye de okuyabilir) taht\u0131ndan indirilip yerini burjuva demokrasisine b\u0131rakt\u0131\u011f\u0131 ilk y\u0131llarda Adam Smith taraf\u0131ndan ortaya at\u0131lan \u201cpiyasan\u0131n g\u00f6r\u00fcnmez eli\u201d, bireylerin kendi \u00e7\u0131karlar\u0131 pe\u015finde ko\u015farken, fark\u0131nda olmadan t\u00fcm toplum i\u00e7in en iyi sonucu ortaya \u00e7\u0131kard\u0131\u011f\u0131n\u0131 ifade eden bir ekonomik metafordur ve devlet m\u00fcdahalesinin olmad\u0131\u011f\u0131 serbest piyasa mekanizmas\u0131n\u0131 anlat\u0131r. G\u00fcn\u00fcm\u00fczde kral\u0131n yerine ge\u00e7en egemen s\u0131n\u0131f, \u00e7ok uluslu \u015firketler, uluslararas\u0131 finans kurulu\u015flar\u0131, yerel sermaye ve ulus devlet y\u00f6neticileri gibi t\u00fcrl\u00fc t\u00fcrl\u00fc arz-\u0131 endam ederken, haklar\u0131m\u0131z\u0131n kimin taraf\u0131ndan nas\u0131l geriletildi\u011fini g\u00f6r\u00fcnmez k\u0131lan bir ill\u00fczyona maruz kal\u0131yoruz. O halde bu yeni \u00e7a\u011f\u0131n dini veya inan\u0131\u015f bi\u00e7imleri de biraz metafizik, biraz \u201cUzak Do\u011fu\u201d felsefesi, biraz \u201cBat\u0131\u201d yorumu, biraz kopar\u0131ld\u0131\u011f\u0131m\u0131z do\u011faya d\u00f6n\u00fc\u015f gibi de\u011fi\u015fkenlik ve \u00e7e\u015fitlilik arz ediyor.<\/p>\n\n\n\n

Tarihte Protestanl\u0131\u011f\u0131n (s\u0131k\u0131 \u00e7al\u0131\u015fma, birikim yapma gibi ahlaki de\u011ferlerle) yeni kapitalist giri\u015fimcilerin dini ihtiya\u00e7lar\u0131na kar\u015f\u0131l\u0131k gelmesi gibi spirit\u00fcellik de temelde inanca meyilli sek\u00fcler orta s\u0131n\u0131flar\u0131n duygusal ihtiya\u00e7lar\u0131na hitap ediyor.<\/p>\n\n\n\n

Dikkatli Bak\u0131nca G\u00f6r\u00fcnenler<\/strong><\/p>\n\n\n\n

\u00dclkemizle ilgili spirit\u00fcellik ara\u015ft\u0131rmalar\u0131na rastlayamasam da T\u00fcrkiye hakk\u0131ndaki bir ara\u015ft\u0131rmadaki \u015fu bilgiler dikkat \u00e7ekici:<\/p>\n\n\n\n

T\u00fcrkiye\u2019deki ilk spirit\u00fcel \u00f6rg\u00fctlenme olan Metapsi\u015fik Tetkiler ve \u0130lmi Ara\u015ft\u0131rmalar Derne\u011fi (MT\u0130AD), 1950\u2019de Dr. Bedri Ruhselman taraf\u0131ndan kuruluyor. S\u00fcre\u00e7, \u00fclkede \u00e7ok partili siyasal hayata ve devlet\u00e7i ekonomiden serbest piyasa ekonomisine ge\u00e7i\u015f d\u00f6nemine denk gelmektedir. Ayr\u0131ca 1950\u2019li y\u0131llar \u201ctutan ve tutmayan ink\u0131l\u00e2plar\u201d \u015feklinde Atat\u00fcrk devrimlerinin s\u0131n\u0131fland\u0131r\u0131ld\u0131\u011f\u0131 ve tutmayanlarda \u0131srarc\u0131 olunmayaca\u011f\u0131n\u0131n a\u00e7\u0131kland\u0131\u011f\u0131, \u00f6rne\u011fin ezan\u0131n yeniden Arap\u00e7a okunmaya ba\u015fland\u0131\u011f\u0131, tarikatlar\u0131n se\u00e7im s\u00fcre\u00e7lerinde belirleyici bir konuma yerle\u015fti\u011fi bir zaman dilimidir. \u00dcstelik etkisini T\u00fcrkiye \u00fczerinde de iyice hissettiren So\u011fuk Sava\u015f ko\u015fullar\u0131, pozitivizmin fazlas\u0131n\u0131n materyalizme, materyalizmin de kom\u00fcnizme s\u00fcr\u00fckleyece\u011fi endi\u015fesini yayg\u0131nla\u015ft\u0131rmaktad\u0131r. T\u00fcm bunlar dikkate al\u0131nd\u0131\u011f\u0131nda, Ruhselman ve \u00e7evresinin hem bilim ve dini birle\u015ftirip uzla\u015ft\u0131ran, bilimselle\u015fmi\u015f gibi bir maneviyat kurma \u00e7abas\u0131 hem de cumhuriyet reformlar\u0131nda g\u00f6zlemlenen ahlaki bo\u015flu\u011fa bir \u00e7\u00f6z\u00fcm getirerek bilim ve din aras\u0131ndaki ili\u015fkiyi z\u0131t ve d\u00fc\u015fmanca bir zemine oturtan tasvirlere kar\u015f\u0131 \u00e7\u0131kt\u0131klar\u0131 iddias\u0131, zaman\u0131n ruhuna son derece uygun bir \u00e7\u00f6z\u00fcm yoludur. (Spirit\u00fcelli\u011fin Kemalist Halleri, Moment Dergi, Kadir Dede, Ba\u015fak Su Demirel, Nisa \u00c7eker)<\/p>\n\n\n\n

Sonu\u00e7 Olarak<\/strong><\/p>\n\n\n\n

Ya\u015fad\u0131\u011f\u0131m\u0131z s\u0131k\u0131nt\u0131lara bir i\u00e7 \u00e7eki\u015f gibi pazarlanan ve kalpsiz d\u00fcnyan\u0131n kalbi yan\u0131lsamas\u0131n\u0131 yaratan spirit\u00fcel hareketler, g\u00fcn\u00fcm\u00fczde ak\u0131l ve bilim kar\u015f\u0131s\u0131nda g\u00fc\u00e7 kazanm\u0131\u015flard\u0131r. E\u015fitlik\u00e7i ve \u00f6zg\u00fcrl\u00fck\u00e7\u00fc d\u00fc\u015f(\u00fcnce)leri \u201ck\u00fclt\u00fcrel ve ahl\u00e2ki yozla\u015fman\u0131n belirtisi olarak\u201d okuyanlar\u0131n ve d\u00fczenin tesisi ve muhafazas\u0131 i\u00e7in korkular\u0131 besleyenlere, despotik y\u00f6nelimlere ve sorunlar\u0131n \u00e7\u00f6z\u00fcm\u00fcn\u00fc uhrevi alanlara sevk eden ruhani\/dini anlay\u0131\u015flara kar\u015f\u0131, ya\u015fad\u0131\u011f\u0131m\u0131z d\u00fcnyada adaletin sa\u011flanabilece\u011fine ili\u015fkin iyimserli\u011fe dayal\u0131 olmayan ger\u00e7ek\u00e7i bir umuda ihtiyac\u0131m\u0131z vard\u0131r. (Terry Eagleton, \u0130yimser Olmayan Umut).<\/p>\n\n\n\n

Maneviyat ad\u0131 alt\u0131nda akl\u0131 paranteze alan t\u00fcm mistik y\u00f6nelimlere kar\u015f\u0131 \u201cAllah ak\u0131l izan versin\u201d dercesine akla uygun ilkeleri savunmak, insanl\u0131k i\u00e7in bir beka meselesidir. \u0130nsan\u0131n, olabilece\u011fi en iyi halini ortaya \u00e7\u0131karan ger\u00e7ek yolculuk, kabu\u011funa \u00e7ekilip i\u00e7sel ayd\u0131nlanmaya \u00f6nem vermekle de\u011fil, toplumsall\u0131\u011f\u0131n\u0131n bilinciyle, hak temelli bir anlay\u0131\u015fla, \u00f6rg\u00fctl\u00fc bir politik \u00f6zne olmakla ba\u015flar.<\/p>\n\n\n\n

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

    \n
  1. T\u00fcrkiye\u2019de Sprit\u00fcel Aray\u0131\u015flar, Kurtulu\u015f Cengiz, \u00d6nder K\u00fc\u00e7\u00fckural, Hande G\u00fcr<\/em><\/strong><\/li>\n\n\n\n
  2. Moment Dergi, Cilt 10, Say\u0131:2, Spirit\u00fcellik<\/em><\/strong><\/li>\n\n\n\n
  3. Spirit\u00fcelli\u011fin Kemalist Halleri, Kadir Dede, Ba\u015fak Su Demirel, Nisa \u00c7eker<\/em><\/strong><\/li>\n\n\n\n
  4. Modernli\u011fin ve Ak\u0131l Kar\u015f\u0131tl\u0131\u011f\u0131n\u0131n K\u00f6kenleri, \u0130lker \u00d6zdemir<\/em><\/strong><\/li>\n<\/ol>\n","protected":false},"excerpt":{"rendered":"

    Budizm, yoga, reiki, astroloji, meditasyon ve daha nice spirit\u00fcel aray\u0131\u015flar, \u00e7a\u011f\u0131m\u0131zda (bu sat\u0131rlar\u0131n yazar\u0131n\u0131 ve muhtemelen \u00e7o\u011fu okurunu kapsayan) orta s\u0131n\u0131f\u0131n yeni \u201cdin\u201di haline gelmi\u015f<\/p>\n","protected":false},"author":17,"featured_media":11832,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"_jetpack_newsletter_access":"","_jetpack_newsletter_tier_id":0,"jetpack_publicize_message":"","jetpack_is_tweetstorm":false,"jetpack_publicize_feature_enabled":true,"jetpack_social_post_already_shared":true,"jetpack_social_options":{"image_generator_settings":{"template":"highway","enabled":false}}},"categories":[40,38,42,1,39],"tags":[],"jetpack_publicize_connections":[],"jetpack_featured_media_url":"https:\/\/baraka.cc\/wp-content\/uploads\/2026\/01\/image-5.png","jetpack_shortlink":"https:\/\/wp.me\/p4eHWX-34P","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/posts\/11831"}],"collection":[{"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/users\/17"}],"replies":[{"embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=11831"}],"version-history":[{"count":1,"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/posts\/11831\/revisions"}],"predecessor-version":[{"id":11833,"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/posts\/11831\/revisions\/11833"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=\/wp\/v2\/media\/11832"}],"wp:attachment":[{"href":"https:\/\/baraka.cc\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=11831"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=11831"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/baraka.cc\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=11831"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}