Telegram; i\u00e7erisinde \u015eaman m\u00fczleri ve ritleri, mistisizm, Spirit\u00fcalizm, ekstaz, cin, okulist gibi b\u00fcy\u00fcler ve nefse ba\u011fl\u0131 sahte keramet olan istidra\u00e7 h\u00fcnerlerinin bulundu\u011fu ve \u00e7e\u015fitli din, inan\u00e7 ve ak\u0131mlardan pay alm\u0131\u015f ve bunlar\u0131 teknolojiyle bulu\u015fturmu\u015f, insan hayat\u0131n\u0131 y\u00f6nlendirmede kullan\u0131lan ve her t\u00fcrl\u00fc inisiyatifi elinde bulunduran bir cihaz.<\/p>\n
Salih Mirzabeyo\u011flu\u2019nun bu t\u00fcr ak\u0131mlar\u0131 hat\u0131rlatarak s\u00f6yledi\u011fi \u201c\u2026Bunlar\u0131 bilmeden ve anlamadan Telegram\u2019dan bahis, adeta kaba dayak ve i\u015fkencenin tasviri etraf\u0131ndaki psikolojiden bahse, psikoloji bozmaya d\u00f6ner.\u201d (1) s\u00f6z\u00fc vesilesiyle biz de yeni Telegram safhas\u0131na girmeden evvel modern b\u00fcy\u00fc dedi\u011fimiz Telegram\u2019\u0131n ne t\u00fcr inan\u00e7lardan dev\u015firilerek ger\u00e7ekle\u015ftirildi\u011fine dair \u015eamanizm mevzuuna k\u0131saca giri\u015f yapal\u0131m.<\/p>\n
\u015eamanizm, T\u00fcrk topluluklar\u0131 aras\u0131nda olduk\u00e7a \u00e7e\u015fitlenmi\u015f ve \u00e7e\u015fitli inan\u00e7larla b\u00fct\u00fcnle\u015fmi\u015f b\u00fcy\u00fc tandansl\u0131 bir dindir. Ahmet Arvasi\u2019ye g\u00f6re; T\u00fcrklerin dini olarak kabul edilemez. T\u00fcrk toplulu\u011funun as\u0131l dini G\u00f6k-Tanr\u0131 dini oldu\u011fu kay\u0131tlarda yer almaktad\u0131r. K\u00f6kleri \u0130lk\u00e7a\u011flara kadar dayan\u0131r. Mitolojik unsurlardan olduk\u00e7a faydalanan bir dindir. \u015eaman (Saman) kelimesi, Ural-Altay dili olan Tunguzcadan gelmedir. \u201cB\u00fcy\u00fcc\u00fc, sihirbaz\u201d anlam\u0131nda kullan\u0131ld\u0131\u011f\u0131 gibi, \u201cco\u015fmu\u015f, durmadan oynayan bir oraya bir buraya s\u0131\u00e7rayan ki\u015fi\u201d gibi anlamlar\u0131 da ihtiva ediyor. \u201cKam\u201d olarak da s\u00f6ylenmi\u015ftir.<\/p>\n
T\u00fcrklerin milli dini \u015eamanizm de\u011fildir. \u015eamanizm oldu\u011funu s\u00f6yleyen g\u00f6r\u00fc\u015fler genel olarak Bat\u0131 kaynaklar\u0131nda yer al\u0131r. Yakutlar ile Altayl\u0131lar daha uzun zamandan beri bu inanca ba\u011fl\u0131 g\u00f6r\u00fcnmektedirler. \u015eamanl\u0131k eski \u00e7a\u011flar\u0131n ve ilkel topluluklar\u0131n hayat\u0131nda \u00e7ok s\u0131k rastlanan, dinden ziyade \u015fehir karakteri bulunan, T\u00fcrk d\u00fcnyas\u0131na sonradan bula\u015fan inan\u00e7lard\u0131r. \u201c\u015eaman\u201d s\u00f6z\u00fc ise Hint-\u0130ran men\u015felidir. G\u00f6k-Tanr\u0131 inanc\u0131na sonralar\u0131 girmi\u015ftir. T\u00fcrkler, bu y\u00fczden \u0130slam\u2019a neredeyse haz\u0131r \u015fekilde girmi\u015flerdir. 7. y\u00fczy\u0131ldan sonra Budac\u0131l\u0131k, Manicilik ve \u0130slamiyet yay\u0131lm\u0131\u015ft\u0131r. (2) Bu sebeple \u015eamanizm, G\u00f6k Tanr\u0131 inanc\u0131yla ayn\u0131 de\u011fildir.<\/p>\n
G\u00f6kt\u00fcrklerin, Uygurlar\u0131n, Ural-Hazar havzas\u0131nda ya\u015fayan baz\u0131 T\u00fcrk boylar\u0131 \u015famand\u0131r. \u00d6nceleri T\u00fcrk-Mo\u011fol ve Tunguz halklar\u0131n\u0131n t\u00fcm\u00fc \u015famanl\u0131\u011fa ba\u011fl\u0131ym\u0131\u015f. Sibirya ve Do\u011fu Avrupa’da ya\u015fayan T\u00fcrkler, H\u0131ristiyan olmu\u015f. Do\u011fu Mo\u011folistan’da Soyatlar, Nan-\u015ean s\u00fclalesi Sar\u0131 Uygurlar ise Budist olmu\u015flard\u0131r. Mo\u011follar\u0131n t\u00fcm\u00fc Budist olurken, Baykal g\u00f6l\u00fc civar\u0131nda ya\u015fayan Buryatlar \u015eamanist kalm\u0131\u015flard\u0131r. \u015eamanl\u0131k d\u0131\u015f\u0131nda di\u011fer dinler bu b\u00f6lgede yay\u0131lmaya ba\u015flay\u0131nca Budizm, H\u0131ristiyanl\u0131k ve giderek \u0130slaml\u0131k Orta Asya’da taraftar edinmeye ba\u015flam\u0131\u015ft\u0131r. Kutup b\u00f6lgeleri, rengeyi\u011fi besleyen Tunguzlar\u2019dan ba\u015fka, Ganlar, \u00c7uvanlar, Lamutlar, Koryal\u0131lar, Eskimolar, Kazaklar, Amur halklar\u0131 \u015famand\u0131rlar. Ayr\u0131ca; Amerika yerlileri, Ural ve Volga havalisindeki baz\u0131 halklar, T\u00fcrkmenler, \u00d6zbekler, Do\u011fu T\u00fcrkistanl\u0131lar, K\u0131rg\u0131zlar, Man\u00e7ular, Kuzey \u00c7inliler, Koreliler \u015famanl\u0131\u011f\u0131n etkisi alt\u0131ndaki topluluklard\u0131r. Sonradan; Budist, H\u0131ristiyan, M\u00fcsl\u00fcman olan T\u00fcrk-Mo\u011fol boylar\u0131nda \u015eamanl\u0131\u011f\u0131n izlerine hala rastlan\u0131r. Altay ve Abakan T\u00fcrkleri, Yakutlar, H\u0131ristiyan olduklar\u0131 halde koyu \u015eamanist\u2019tirler. (3)<\/p>\n
\u015eamanlarda G\u00f6k-Tanr\u0131 anlay\u0131\u015f\u0131 da farkl\u0131d\u0131r. Tanr\u0131n\u0131n g\u00f6kte oldu\u011funa inan\u0131l\u0131r ve bir mek\u00e2n atfedilir. \u015eamanlar tanr\u0131y\u0131 insana benzeyen varl\u0131k olarak tahayy\u00fcl ederler. Tek tanr\u0131 inanc\u0131 oldu\u011fu gibi \u00e7ok tanr\u0131 anlay\u0131\u015f\u0131 daha yayg\u0131nd\u0131r.<\/p>\n
\u015eamanlarda b\u00fcy\u00fc, cin ve \u00fc\u00e7\u00fcnc\u00fc cinsiyet <\/strong><\/p>\n \u015eamanizm her b\u00f6lgede o b\u00f6lgenin anlay\u0131\u015flar\u0131na g\u00f6re te\u015fekk\u00fcl etmi\u015f, de\u011fi\u015fim arz g\u00f6stermi\u015ftir. Ataya, tabiata, e\u015fyaya, ruha ve g\u00f6r\u00fcnmeyen varl\u0131klara tapm\u0131\u015flard\u0131r.<\/p>\n \u015eamanizm tabiat\u00fcst\u00fc varl\u0131klarla ili\u015fki kurabilme istidad\u0131na ve hastal\u0131klar\u0131 iyile\u015ftirme g\u00fcc\u00fcne sahip olduklar\u0131na inan\u0131lan din adamlar\u0131 \u00e7evresinde olu\u015fmu\u015f bir inan\u00e7 sistemidir. \u015eamanl\u0131k Asya\u2019da yayg\u0131n olmakla beraber, ayn\u0131 temele sahip inan\u00e7lara Kuzey ve G\u00fcney Amerika\u2019da, Afrika\u2019da, Avustralya\u2019da ve Hindistan\u2019\u0131n baz\u0131 kesimlerinde de rastlanmaktad\u0131r. (4)<\/p>\n \u015eaman uzaktan \u00f6ld\u00fcrme, ruh \u00e7alma, gizlice hastal\u0131k g\u00f6nderme ve di\u011fer \u015famanlara sald\u0131rma g\u00fcc\u00fcne sahip b\u00fcy\u00fcc\u00fc niteli\u011fi ta\u015f\u0131n\u0131r. \u015eaman\u0131n kendisine tan\u0131nan yetki ve bu yetkiden kaynaklanabilecek k\u00f6t\u00fcl\u00fckler i\u00e7in \u00f6demesi gereken bir bedeldir. (5)<\/p>\n \u015eaman topluluklar\u0131n\u0131n bir ba\u015fka dili de r\u00fcyalard\u0131r. Hemen hemen hayatlar\u0131n\u0131n her kademesinde yer edinmi\u015ftir ve ona g\u00f6re hareket ederler, r\u00fcyalar\u0131n\u0131 y\u00f6nlendirirler. \u015eamanlarda jaguar \u00f6nemlidir. B\u00fcy\u00fck ba\u011f kurarlar. \u00d6zellikle r\u00fcyalarda Jaguar \u00e7ok \u00f6nemlidir. Jaguar olma, ona d\u00f6n\u00fc\u015fme gibi inan\u00e7lar\u0131 mevcuttur. Ki r\u00fcyada g\u00f6r\u00fclen hayvanlar onlar\u0131n ayn\u0131 zamanda yolculuklar\u0131 i\u00e7in yard\u0131mc\u0131 ruh mesabesindedir.<\/p>\n \u015eamanlar, hastal\u0131klara davetiye \u00e7\u0131kar\u0131r. Hastal\u0131kla alakal\u0131 mitler de \u00e7o\u011funluktad\u0131r. Bay\u0131lma ya da \u015fiddetli bir sinir krizi gibi \u00f6zel rahats\u0131zl\u0131klar daha kolay bir bi\u00e7imde \u015eamanizm\u2019le ba\u011fda\u015ft\u0131r\u0131l\u0131r. Bu belirtiler \u015faman\u0131n \u00f6teki d\u00fcnyayla anl\u0131k ileti\u015fim kurmas\u0131 olarak de\u011ferlendirilir. Bay\u0131lma, m\u00fcstakbel \u015faman\u0131n ruhunun \u00f6teki d\u00fcnyaya hareket edi\u015fidir; sinir krizi ise, do\u011fan\u0131n ruhuyla ya da yak\u0131nda kendisini se\u00e7ecek ata \u015faman\u0131n ruhuyla f\u0131rt\u0131nal\u0131 kar\u015f\u0131la\u015f\u0131\u015f\u0131d\u0131r. Ast\u0131m krizleri, gaz sanc\u0131lar\u0131, burun kanamalar\u0131 t\u00fcr\u00fcnden di\u011fer somatik belirtiler de bu kar\u015f\u0131la\u015fman\u0131n sonu\u00e7lar\u0131 olarak kabul edilir. Bu inanca g\u00f6re, \u015faman\u0131n ruhu, \u00f6teki d\u00fcnyada m\u00fcstakbel \u015faman\u0131n bedeni de -kimi kez \u2018kopyas\u0131\u2019 denir- d\u00f6n\u00fc\u015f\u00fcme u\u011frar ya da par\u00e7alara ayr\u0131l\u0131p yanma gibi korkun\u00e7 i\u015flemlerden ge\u00e7er. (6)<\/p>\n \u015eamanizm\u2019de cinlenme de mevcuttur. Cin, ifrit gibi ate\u015f soyundan olan varl\u0131klarla i\u015f tutarlar. Cinlenme de \u00f6teki d\u00fcnyayla ba\u011f kurman\u0131n \u00f6zel bir yoludur. Cinlenmede, \u00f6teki d\u00fcnya ile bu d\u00fcnya aras\u0131ndaki ileti\u015fim, i\u00e7inde kendi istemine kar\u015f\u0131n \u201cdo\u011fa\u00fcst\u00fc\u201d bir varl\u0131\u011f\u0131n bar\u0131nd\u0131\u011f\u0131 varsay\u0131lan bir kimsenin arac\u0131l\u0131\u011f\u0131yla kurulur. (7)<\/p>\n \u015eaman aday\u0131 hocas\u0131ndan, cinlerin \u00e7e\u015fitlerini, dillerini, transa ge\u00e7me yetene\u011fini, d\u00fc\u015fman b\u00fcy\u00fclerini uzakla\u015ft\u0131rma tekniklerini, davulun ve di\u011fer t\u00f6renlerde kullan\u0131lan rituel ara\u00e7lar\u0131n kullan\u0131m\u0131n\u0131 \u00f6\u011frenir. (8)<\/p>\n Cinlenmede mesele tamamen kimlik de\u011fi\u015ftirme \u00fczerinedir. Cinlenmeye maruz kal\u0131n\u0131r. Cinlenmi\u015f, ya\u015fad\u0131klar\u0131n\u0131 nadiren dile getirir; ki\u015fili\u011fi Tanr\u0131n\u0131n ya da temsilcisi ruhun sald\u0131r\u0131s\u0131 s\u0131ras\u0131nda silinip gider. \u00d6teki d\u00fcnyan\u0131n dedi\u011fi dedik g\u00fcc\u00fcne boyun e\u011fer. (9)<\/p>\n Yard\u0131mc\u0131 ruhlar bazen \u015faman yerine dile gelirler. Bir \u015faman, cinlenmi\u015f ki\u015finin de yapabildi\u011fi gibi “bu benim a\u011fz\u0131mda konu\u015fuyor” ya da “hi\u00e7bir \u015fey an\u0131msam\u0131yorum” diyebilir. (10)<\/p>\n \u015eamanlarda \u00e7arp\u0131c\u0131 derecede cinsel belirsizlik s\u00f6z konusudur. Erkek ve kad\u0131n de\u011fil de \u201ccinsler-d\u0131\u015f\u0131\u201d bir noktada durduklar\u0131 s\u00f6ylenmektedir. \u015eamanlarda tam olarak erkekler kad\u0131ns\u0131 giyinir, kad\u0131nlar ise erkeksi giyinir. Ayr\u0131ca \u201cErkeklere kar\u015f\u0131 kad\u0131ns\u0131, kad\u0131nlara kar\u015f\u0131 erkeksi davran\u0131yorlar.\u201d (11)<\/p>\n \u015eamanlarda erkek ile kad\u0131n d\u00fcnyas\u0131 aras\u0131ndaki s\u0131n\u0131rlar\u0131n i\u00e7 i\u00e7e ge\u00e7mesi, \u00e7ok dikkat \u00e7ekici ya da \u00e7ok \u00f6rt\u00fck bi\u00e7imlerde ger\u00e7ekle\u015fir: Kar\u015f\u0131 cinse \u00f6zg\u00fc giysilerin giyilmesi [transvestisme], \u015famanlar\u0131n kar\u015f\u0131 cinsi an\u0131msatan davran\u0131\u015flar sergilemesi, yard\u0131mc\u0131 ruhlara veya ilk efsanevi \u015famanlara karma ya da biseks\u00fcel miza\u00e7lar y\u00fcklenmesi\u2026 \u00dcreme, toplumsalla\u015fma ve din gibi \u00e7e\u015fitli alanlara m\u00fcdahale eden bu topluluk adeta \u201c\u00fc\u00e7\u00fcnc\u00fc toplumsal cinse\u201d ait bireyler \u00fcretir. (12)<\/p>\n \u0130ki ruhlu anlam\u0131na gelen berdache veya two spirit, \u015eamanda yayg\u0131nd\u0131r. \u00dc\u00e7\u00fcnc\u00fc cinsiyet de denir. Kuzey Amerika topluluklar\u0131nda yer alan \u00fc\u00e7\u00fcnc\u00fc cinsiyet modeli veya homoseks\u00fcellik bug\u00fcn ba\u015fta ABD olmak \u00fczere Avrupa ve bir\u00e7ok \u00fclkede yayg\u0131nla\u015fm\u0131\u015ft\u0131r.<\/p>\n \u201cBu nedenle \u015famanlar\u0131na, erkek ya da kad\u0131n, cinsel bir \u00e7iftde\u011ferlilik vermek bilin\u00e7li veya bilin\u00e7siz bi\u00e7imde onlar\u0131n g\u00fc\u00e7lerine duyulan inanc\u0131 artt\u0131rmak anlam\u0131na gelir; \u00e7\u00fcnk\u00fc hem erkeksi hem kad\u0131ns\u0131 \u00f6zelliklerin bar\u0131nd\u0131r\u0131lmas\u0131 sayesinde \u015famanlar ba\u015fka t\u00fcrl\u00fc ula\u015famayacaklar\u0131 bir b\u00fct\u00fcnl\u00fc\u011fe eri\u015firler. Bunun gibi, \u015famanlar\u0131n bazen uygulad\u0131klar\u0131n\u0131 s\u00f6yledikleri cinsel perhiz, bir sapma olarak g\u00f6r\u00fclebilece\u011fi kadar, ayn\u0131 oru\u00e7 gibi bu d\u00fcnyayla ba\u011flar\u0131 koparabilecek g\u00fc\u00e7te olmay\u0131, \u015famanl\u0131k g\u00f6revi s\u0131ras\u0131nda hemen hemen farkl\u0131 bir do\u011faya ge\u00e7ildi\u011fini kan\u0131tlaman\u0131n bir yolu bi\u00e7iminde ele yorumlanabilir.\u201d (13)<\/p>\n \u015eamanl\u0131kta falc\u0131l\u0131k da mevcuttur. G\u00fcn\u00fcm\u00fcz kahve veya el \u00fczerinden yap\u0131lan\u0131 yayg\u0131n. \u015eamanlarda ise hayvan kemiklerinden, ate\u015ften ve benzerlerinden fal bak\u0131lmaktad\u0131r.<\/p>\n \u015eamanlarda \u00f6l\u00fcp tekrar dirilme dedikleri \u201cmistik par\u00e7alanma\u201d vard\u0131r. Bedeni par\u00e7a par\u00e7a kesilir veya \u00f6len bir \u015eaman\u0131n bedeni par\u00e7alara ayr\u0131l\u0131r. \u015eamanlarda yard\u0131mc\u0131 ruhlar da vard\u0131r ve \u015eamanlar\u0131n her i\u015finde onlar\u0131n deste\u011fi bulunmaktad\u0131r. Yard\u0131mc\u0131 ruhlar\u0131n \u015eamanlar\u0131n i\u00e7ine girdi\u011fi ve onun ki\u015fili\u011fini y\u00f6nlendirdi\u011fi hatta onun \u015fahs\u0131na h\u00e2kim oldu\u011fu inanc\u0131 yayg\u0131nd\u0131r.<\/p>\n Telegram\u2019da \u015eamanist \u00d6\u011feler<\/strong><\/p>\n Yeni Telegram dedi\u011fimiz Telegram\u2019\u0131n ikinci safhas\u0131nda hem i\u015fkence \u00e7e\u015fitlenmi\u015f hem de i\u015fkenceciler de\u011fi\u015fmi\u015ftir. Salih Mirzabeyo\u011flu, \u015fahs\u0131na yap\u0131lan i\u015fkenceler ve ki\u015filerin a\u011fz\u0131ndan ka\u00e7\u0131rd\u0131klar\u0131 baz\u0131 kelimeler \u00fczerinden par\u00e7alar\u0131 birle\u015ftirip meseleyi \u00e7\u00f6zm\u00fc\u015ft\u00fcr.<\/p>\n \u201cEserde m\u00fcessiri arayan\u201d ve ortaya \u00e7\u0131karan Kumandan, tesir edicinin de ne oldu\u011funu g\u00f6rd\u00fc\u011f\u00fc gibi, g\u00f6sterendir ayn\u0131 zamanda. Nitekim Telegramc\u0131lar, Mirzabeyo\u011flu\u2019nu kendi tuzaklar\u0131na \u00e7ekip onu dilediklerince \u015fekillendirmeyi g\u00fcderken tam tersi olmu\u015ftur. Mirzabeyo\u011flu, \u201cNymphalar da, beni bir d\u00fcnya farz edin, kendilerine hi\u00e7bir k\u00fclt\u00fcr birikimi bi\u00e7medim, do\u011frudan ayak tak\u0131m\u0131 a\u011fz\u0131yla girdikleri i\u015fde, beni \u015fa\u015f\u0131rt\u0131c\u0131 bir pratiklikle dilime girdiler ve zek\u00e2lar\u0131n\u0131 be\u011fendim.\u201d (14) \u201cBenim i\u00e7in temel mesele, \u00f6lmeden \u00f6nce nefsi hesaba \u00e7ekme i\u015fi, benim \u00f6l\u00e7\u00fcmle \u2018d\u00fc\u015fman\u0131 da kendine hayran edebilme seviyesiyle\u2019 devam ediyor,\u201d diyor. (15) Buna nazaran ac\u0131 \u00e7ekmesi bir yana, bu i\u015fden istifade ederek ilmini zenginle\u015ftiriyor. Kendi tabiriyle zehri bala tahvil ediyor. 2000 y\u0131l\u0131ndan beri g\u00f6rd\u00fc\u011f\u00fc i\u015fkencelerin yan\u0131nda 70\u2019e yak\u0131n eser veriyor. Mirzabeyo\u011flu onlara bir d\u00fcnya \u00e7izdi\u011fini ve kendisine fiziki zarar d\u0131\u015f\u0131nda hi\u00e7bir zarar veremediklerini belirtiyor. (16) Mirzabeyo\u011flu hapse giri\u015finden \u015fehid edilene kadar Telegram\u2019\u0131n t\u00fcm belalar\u0131na kar\u015f\u0131 direndi, dik durdu. Belaya kar\u015f\u0131, onun tabiriyle mazo\u015fist de\u011fil, insan memuriyeti \u00e7er\u00e7evesinde do\u011fum sanc\u0131lar\u0131 \u00e7ekti, \u015fahsiyet kazand\u0131.<\/p>\n Telegram, elektromanyetik dalgalar ve ruh\u00ee tesirler arac\u0131l\u0131\u011f\u0131 ile insan \u015fuuruna m\u00fcdahil olup, ki\u015fiyle konu\u015ftu\u011fu gibi, ki\u015fiyi y\u00f6nlendirebilen, duyu organlar\u0131na dahi h\u00e2kim olabilen ve ki\u015finin d\u00fc\u015f\u00fcncelerini okuyabilen bir ara\u00e7. V\u00fccudu kontrol alt\u0131na almalar\u0131 da yine beyin \u00fczerinden… \u0130nsan\u0131 delirtme, ki\u015filiksizle\u015ftirme, robotla\u015ft\u0131rma i\u015fi hep bu cihaz \u00fczerinden. Telegram\u2019da elektrik\u00ee tesir, belden a\u015fa\u011f\u0131 konu\u015fmalar, s\u00f6vme, alay, \u015faka ve daha nice, insan\u0131n d\u00fc\u015f\u00fcnmesini engelleyen, onu kendi ba\u015f\u0131na b\u0131rakmayan konu\u015fmalar… Ki\u015finin yak\u0131nlar\u0131n\u0131n seslerini taklit edip ses ve uyand\u0131rma \u00fczerinden ki\u015fiyi tela\u015fland\u0131rma, kand\u0131rma…<\/p>\n \u201cHik\u00e2yeleri ve anlatt\u0131\u011f\u0131m suret oynamalar\u0131, do\u011frudan do\u011fruya benim davran\u0131\u015f, s\u00f6z ve mimiklerimle ili\u015fkilendiriliyor zann\u0131 i\u00e7inde s\u00fcr\u00fcyor: Mesela, bir davran\u0131\u015fta bulundum, gizli telkinle, o filancay\u0131 akl\u0131ma getiriyor. Bir s\u00f6z s\u00f6yledim, filanca edas\u0131nda. Bir mimik, \u015funu hat\u0131rlat\u0131yor. Neticede ben her ne yapsam, karanl\u0131k ve \u00e7\u0131plak bir mek\u00e2nda \u00fczerine yak\u0131c\u0131 \u0131\u015f\u0131k d\u00fc\u015f\u00fcr\u00fclm\u00fc\u015f bir farenin, nereye ka\u00e7sa kurtulamay\u0131\u015f\u0131 ve bu ka\u00e7ma d\u00fc\u015f\u00fcncesi de b\u00fct\u00fcn tonlar\u0131yla onlara malum bir \u015fekilde, kafa ve beden yakalan\u0131\u015f\u0131 bir yana, bir de \u00e7izmeye kalkt\u0131klar\u0131 bu d\u00fcnya (sun\u00ee hat\u0131ra ve hayaller, nihayet her davran\u0131\u015f\u0131 hik\u00e2ye edilmi\u015f bir tipe ve o da \u015f\u00f6yle veya b\u00f6yle belden a\u015fa\u011f\u0131 bir mevzuya ba\u011flam\u0131\u015f olarak) i\u00e7inde kendi kendini t\u00fcketmeye \u015fartlan\u0131yorum-\u015fartlan\u0131yordum.\u201d (17) diyor Salih Mirzabeyo\u011flu fakat \u015fartland\u0131ramad\u0131lar, tesirleri alt\u0131na alamad\u0131lar. Tesiri alt\u0131na alamad\u0131klar\u0131n\u0131n en b\u00fcy\u00fcl\u00fc delili ise Mirzabeyo\u011flu\u2019nun eserleri ve Telegram\u2019\u0131 t\u00fcm ayr\u0131nt\u0131lar\u0131yla if\u015fa etmesi…<\/p>\n Telegram\u2019dan gelen soruyu cevaplamak zorundad\u0131r Mirzabeyo\u011flu. Yoksa onlara s\u00f6z s\u00f6ylemedi\u011fi m\u00fcddet zarf\u0131nda g\u00fcya fikren s\u0131k\u0131\u015ft\u0131rma numaras\u0131yla, sorduklar\u0131 soruyu sabitleyip, cihaz\u0131n elektirik\u00ee tesirini de y\u00fckseltip Mirzabeyo\u011flu\u2019nu kendi ama\u00e7lar\u0131na \u00e7ekmeye \u00e7al\u0131\u015f\u0131yorlar. \u201cOnlara bir d\u00fcnya \u00e7izdim\u201d diyen Kumandan, Telegramc\u0131lar\u0131n bu takti\u011fine \u201cs\u00fcnd\u00fcrme\u201d diyor ve onlar\u0131n s\u00f6yledikleri s\u00f6z\u00fcn yava\u015flat\u0131l\u0131p anla\u015f\u0131lmaz laflar edilerek s\u00f6zlerin geri \u00e7ekildi\u011fini ve b\u00f6ylece merak uyand\u0131rmaya \u00e7al\u0131\u015ft\u0131klar\u0131n\u0131 s\u00f6yl\u00fcyor. Fakat Mirzabeyo\u011flu \u201cBunlar da bildi\u011fim numaralar\u201d diyerek bu tuza\u011fa d\u00fc\u015fm\u00fcyor.<\/p>\n Mirzabeyo\u011flu\u2019nun \u201cBen y\u0131llard\u0131r \u015fiir yazam\u0131yorum. Bu durum, bu dilden anlayan kimseye bir\u00e7ok \u015fey s\u00f6ylemeli\u201d s\u00f6z\u00fc malum. Ayn\u0131 \u015fekilde namaz k\u0131lmas\u0131na da izin verilmedi\u011fi gibi, her hangi bir s\u00fcreyi ezberlemesine de izin yok. \u0130n\u015firah S\u00fbresini okumas\u0131 tavsiyesi ald\u0131ktan sonra ezberlemeye \u00e7al\u0131\u015f\u0131yor; fakat Telegramc\u0131lar\u0131n devaml\u0131 sabote etmesinden dolay\u0131 ancak 2,5 ay gibi bir zamanda ezberleyebiliyor.<\/p>\n \u015eiir yazamama mevzuuna yine \u00d6l\u00fcm Odas\u0131\u2019n\u0131n I. cildinde de\u011finiyor. \u015eiire yo\u011funla\u015ft\u0131\u011f\u0131 anda Nymphalar\u2019\u0131n \u015fuura m\u00fcdahalesi i\u00e7inde mahremiyetin bozulmas\u0131, Mirzabeyo\u011flu\u2019nun yo\u011funla\u015fmas\u0131n\u0131 bloke eden tesirler mevcut. Kumandan sadece \u015fiirde de\u011fil, nesirde de ayn\u0131 durumla kesiksiz olarak kar\u015f\u0131la\u015ft\u0131\u011f\u0131n\u0131 belirtiyor. \u201cNormal bir insan\u0131n dikkati i\u00e7inde okuyam\u0131yordum bile. Okuyamayan ama yazan bir adam; anormallik ifade etmesi gereken bu i\u015f, bende \u00e2n\u0131 \u00e2n\u0131na d\u00fc\u015f\u00fcncenin aktar\u0131lmas\u0131, bunun i\u00e7in kelimenin tayini, buna ra\u011fmen d\u00fczenli bir ak\u0131\u015f \u015feklinde tecelli etti.\u201d (18) B\u00f6yle bir eziyet alt\u0131nda mucize \u00e7ap\u0131nda eserlere imza atmas\u0131, Telegram g\u00f6r\u00fcrken Telegram\u2019\u0131 \u00e7\u00f6zmesi ve bunu bir ilim halinde zenginle\u015ftirmesi, Telegram\u2019\u0131n \u201cak\u0131l hastas\u0131\u201d izlenimini verememesi i\u00e7in g\u00f6sterdi\u011fi ulvi \u00e7aba bize \u00e7ok \u015feyler anlat\u0131yor!<\/p>\n Salih Mirzabeyo\u011flu\u2019na g\u00f6re, uyku veya uyan\u0131kl\u0131k olarak, aleladelikten koptu\u011fumuz ve teshirine girdi\u011fimiz her \u015fuur durumu hipnozdur. (19) Hipnozda manyetizma olarak g\u00f6z temas\u0131 vard\u0131r. Mirzabeyo\u011flu Telegram\u2019da ise cihaz marifetinin oldu\u011funu, yorma ve do\u011frudan do\u011fruya \u015fuura m\u00fcdahale edilerek beyne tesir edildi\u011fini, zihnin yormaya \u00e7al\u0131\u015f\u0131ld\u0131\u011f\u0131n\u0131, i\u00e7ine hipnoz, manyetizmay\u0131 da ald\u0131\u011f\u0131n\u0131 aktar\u0131r. (20)<\/p>\n Do\u011frudan \u015fuura m\u00fcdahale fakat tamamen bel alt\u0131… \u015euura m\u00fcdahale edilirken zihne her t\u00fcrl\u00fc g\u00f6r\u00fcnt\u00fc ve ses g\u00f6nderme…<\/p>\n Daha \u00f6nce de bahsetmi\u015ftik; Kumandan\u2019a i\u015fkence yaparlarken ondan \u00e7ok \u015fey \u00f6\u011frendiler, diye. Kumandan\u2019\u0131n \u015fuuralt\u0131na girdik\u00e7e kar\u015f\u0131lar\u0131nda hayran kald\u0131klar\u0131 ve i\u015fin i\u00e7inden \u00e7\u0131kamad\u0131klar\u0131 bir zenginli\u011fe \u015fahit oldular. Kumandan da, Nymphalar olmak \u00fczere bir\u00e7o\u011funun kendisinden etkilendi\u011fini, k\u00fclt\u00fcrlendi\u011fini s\u00f6yler ve \u201c…Benim en iyi takip edicim, okuyucum ve beni \u00e2n\u0131 \u00e2n\u0131na dikizleyen…\u201d diyerek Telegramc\u0131lardan Nymphalar-Ser\u2019i i\u015faretler. (21)<\/p>\n Do\u011frudan \u015fuura m\u00fcdahale fakat tamamen bel alt\u0131 demi\u015ftik. Telegramc\u0131 Duran, efsanelerdeki sapk\u0131nl\u0131klar\u0131 veya \u015eamanizmdeki cinsiyetsizlikleri \u201cT\u00fcrk k\u00fclt\u00fcr\u00fcnde de var,\u201d diye savunur. \u0130\u015fkenceleri de bunun \u00fczerinden\u2026 Kendisine i\u015fkence yapan Telegramc\u0131lardan birine de karakteri ve tavr\u0131 neticesinde \u201cNymphalar\u201d ismini vermi\u015ftir.<\/p>\n \u00d6nceki yaz\u0131m\u0131zda bahsetti\u011fimiz \u00fczere Nymphalar ismi mitolojide su kenarlar\u0131nda ya\u015fayan di\u015fi espriler, gen\u00e7 kad\u0131nlar anlam\u0131na gelmektedir. Cihaz\u0131n ba\u015f\u0131nda bulunan ki\u015fiyi de cinsiyetsiz veya kad\u0131ns\u0131 erkek olarak tan\u0131mlamaktad\u0131r. Akl\u0131n\u0131za \u015eamanizm\u2019deki \u00fc\u00e7\u00fcnc\u00fc cins mevzuusu gelsin. Mirzabeyo\u011flu\u2019nun tabiriyle Telegram, erkek taklidi yapan bir kad\u0131nd\u0131r; bir illizyon hilesi gibi yutturmaya bakan.<\/p>\n Telegram\u2019da yap\u0131lan i\u015fkenceler \u00fc\u00e7\u00fcnc\u00fc cins \u00fczerinden yap\u0131l\u0131yor. Telegram\u2019da telkin sadece s\u00f6zl\u00fc olmuyor. Elektromanyetik dalgalarla beyinde ve bedende istenen duygular\u0131 uyand\u0131rmak; uyand\u0131rd\u0131klar\u0131 duygularla beyni ve bedeni y\u00f6nlendirmek. Beden \u00fczerinde tesiri ise d\u00fc\u015f\u00fcnce okuma yoluyla ger\u00e7ekle\u015fiyor. Bedeni y\u00f6nlendirme, diledikleri \u015fekilde korkmas\u0131n\u0131, \u00fcz\u00fclmesini, utanmas\u0131n\u0131 vs Telegram ile sa\u011fl\u0131yorlar.<\/p>\n \u015eamanl\u0131kta, \u015eaman aday\u0131 \u00f6ld\u00fckten sonra par\u00e7alara b\u00f6l\u00fcnme t\u00f6reni yap\u0131l\u0131r ve bu \u00fc\u00e7 kere tekrarlan\u0131r. S. Mirzabeyo\u011flu \u00d6l\u00fcm Odas\u0131 eserinde Telegramc\u0131 Arar\u2019\u0131n \u201cSeni kesece\u011fiz.\u201d, \u201cSeni \u00fc\u00e7 par\u00e7aya ay\u0131raca\u011f\u0131m.\u201d telkinlerine muhatap oldu\u011funu belirtir. \u201cKafas\u0131 dengesiz sa\u011fa sola gider, ayaklar\u0131 tutars\u0131z yalpalamalar i\u00e7inde, g\u00f6vdesi, kafa ve ayaklar\u0131yla uyumsuzdur… Beni g\u00f6stermek istedikleri tip bu!\u201d diyerek \u015eaman ayinlerindeki rit\u00fcellerin modern halde Telegram \u00fczerinden yap\u0131ld\u0131\u011f\u0131n\u0131 da g\u00f6stermektedir.<\/p>\n Telegram\u2019da ayn\u0131 zamanda Ok\u00fcltizm de mevcuttur. Ok\u00fcltizm, Frans\u0131zcaya \u201cocculte\u201d olarak giren ve Latincede \u201cocculere\u201d fiilinden t\u00fcretilen ok\u00fclt kelimesi \u201cgizlemek, gizli, \u00f6rt\u00fcl\u00fc, saklanm\u0131\u015f olan\u201d anlamlar\u0131 ihtiva eder. Eski Yunandaki kar\u015f\u0131l\u0131\u011f\u0131 ile ezoteriktir. Ok\u00fcltizm kelimesinin kar\u015f\u0131l\u0131\u011f\u0131n\u0131 gizli bilim olarak adland\u0131rabiliriz. Metafizik olaylarla ilgilenen bir bilim dal\u0131d\u0131r. Tabii g\u00fc\u00e7ler elde edilmesi, bilinmeyenin ortaya \u00e7\u0131kar\u0131lmas\u0131, gizli \u015feyleri elde etme, gizli g\u00fc\u00e7lere sahip olma, gizliyi a\u015fik\u00e2r etme gibi ilimlerin mevcut oldu\u011fu bir alan Ok\u00fcltizm. Ok\u00fcltizm\u2019de mistik \u00e7al\u0131\u015fmalar\u0131n hepsi mevcuttur. B\u00fcy\u00fc, sihir, simya, parapsikoloji, telepati, te\u00fcrji, psi\u015furji, cinle temas, cifir, semboller, hipnoz, telepati, spirit\u00fcalizm ve buna yak\u0131n ilimler… Tabiat ve insan \u00fczerinde her t\u00fcrl\u00fc metafizik\u00ee i\u015fi ger\u00e7ekle\u015ftirmenin yoludur. \u015eamanizm\u2019de de ezoterik bir\u00e7ok hadise mevcuttur. G\u00fcn\u00fcm\u00fcz ok\u00fcltleri, \u015eamanlardan \u00e7ok\u00e7a yararlanmaktad\u0131r.<\/p>\n Yine ok\u00fcltizme \u00f6rnek olmas\u0131 a\u00e7\u0131s\u0131ndan Telegram\u2019da Kumandan\u2019a uygulamaya \u00e7al\u0131\u015ft\u0131klar\u0131 misali ondan verelim: \u201cKartal Cezaevinde: Sol elimin b\u00fct\u00fcn parmaklar\u0131, kurt k\u00f6pe\u011fi taraf\u0131ndan h\u0131r\u0131lt\u0131larla \u0131s\u0131r\u0131l\u0131yor ve ben o ac\u0131y\u0131 \u015fuurlu olarak ya\u015f\u0131yorum \u2013 hayal i\u00e7inde \u015fuurlu h\u00e2l. Bu beni ba\u011f\u0131rtmak i\u00e7in ve iddias\u0131nda ger\u00e7ekle\u015ftirilen birka\u00e7 tertibden biriydi. Bolu: 2006… Aslan a\u011fz\u0131n\u0131 a\u00e7m\u0131\u015f bir \u015fekilde \u00fcst\u00fcme gelirken hayal g\u00f6rd\u00fc\u011f\u00fcm\u00fcn fark\u0131nday\u0131m, kendimi Telegram\u2019\u0131n elektirik\u00ee tesirine b\u0131rak\u0131r gibi oluyorum sonra direniyorum, o arada ger\u00e7ekten aslan\u0131n beni b\u00fct\u00fcn\u00fcyle a\u011fz\u0131na alabilecekmi\u015f gibi korkusunu canl\u0131cas\u0131na ya\u015f\u0131yorum. Galiba beceremediler, tam ay\u0131ld\u0131m.\u201d (22)<\/p>\n \u015eaman T\u00fcr\u00fc M\u00fcsvedde Anlay\u0131\u015f: Atat\u00fcrk\u00e7\u00fcl\u00fck Tarikat\u0131<\/strong><\/p>\n Salih Mirzabeyo\u011flu\u2019nun \u201c80 ya\u015flar\u0131nda, Parkinson hastas\u0131 bir manyak. \u0130lmi nisbetinde cahil, cehli nisbetinde cesur, tehlikeli bir z\u0131r deli. Ama b\u00fct\u00fcn \u00f6rg\u00fct\u00fcyle -belki de!- talihsizli\u011fi, bel\u00e2s\u0131n\u0131 bulmak \u00fczere bana \u00e7atm\u0131\u015f olmas\u0131,\u201d (23) diye tabir etti\u011fi \u0130hsan G\u00fcven isimli \u015fah\u0131s, T\u00fcrkiye\u2019deki bir\u00e7ok darbede dahli bulunan, s\u0131rf M\u00fcsl\u00fcmanlara i\u015fkence yapmas\u0131yla bilinen, irtica davalar\u0131nda DGM Ba\u015fsavc\u0131s\u0131 Nuh Mete Y\u00fcksel\u2019e dan\u0131\u015fmanl\u0131k yapan, hasta, psikopat, Allahs\u0131z bir adam\u2026<\/p>\n \u0130hsan G\u00fcven Beyti Dost denilen Dost Tarikat\u0131\u2019n\u0131n (Atat\u00fcrk\u00e7\u00fcl\u00fck Tarikat\u0131 olarak da bilinen) lideri. Mirzabeyo\u011flu\u2019nun s\u00f6z\u00fcyle \u201c\u015eaman t\u00fcr\u00fc m\u00fcsvedde bir anlay\u0131\u015f.\u201d<\/p>\n Dost Tarikat\u0131, ulusalc\u0131 kesimin yo\u011funlukla i\u00e7inde oldu\u011fu, h\u00e2kiminden savc\u0131s\u0131na, polisinden avukat\u0131na, sanat camias\u0131ndan bas\u0131n ve para babalar\u0131na varana kadar bir\u00e7ok kesimden zengin kodamanlar\u0131n yer ald\u0131\u011f\u0131 \u015eamanist-Animist bir yap\u0131lanmad\u0131r. Mirzabeyo\u011flu\u2019nun \u201cLafta T\u00fcrk\u00e7\u00fc ama sebeb ve netice halinde Yahudi u\u015fa\u011f\u0131 bir yap\u0131lanma\u2026\u201d dedi\u011fi bu yap\u0131lanma \u00e7e\u015fitli din ve inan\u00e7lar\u0131n \u00e7orba yap\u0131larak kar\u0131\u015ft\u0131r\u0131lm\u0131\u015f halini yans\u0131t\u0131yor. \u0130nsan\u0131 ilah konumuna sokan bu \u201cmistik\u201d yap\u0131lanman\u0131n lideri \u0130hsan G\u00fcven, kendisini \u201cG\u00fczeller G\u00fczeli\u201d olarak tan\u0131ml\u0131yor ve m\u00fcritlerine de bu tabiri kulland\u0131rt\u0131yor. Kendisini Mustafa Kemal\u2019in yaratt\u0131\u011f\u0131n\u0131 s\u00f6yleyecek kadar u\u00e7mu\u015f olan \u0130. G\u00fcven, g\u00fcn\u00fcm\u00fcz Atat\u00fcrk\u00e7\u00fclerinin de sembol\u00fcd\u00fcr ayn\u0131 zamanda. Kumandan Mirzabeyo\u011flu, bunun i\u00e7in \u201cKendini ilahl\u0131ktan peygamberli\u011fe kadar her t\u00fcrl\u00fc y\u00fccelikle vas\u0131fland\u0131r\u0131yor\u201d yak\u0131\u015ft\u0131rmas\u0131n\u0131 yap\u0131yor. (24)<\/p>\n \u0130hsan G\u00fcven ayn\u0131 zamanda T\u00fcrkiye\u2019de 2004 y\u0131l\u0131na kadar Telegramc\u0131lar\u0131n ba\u015f\u0131n\u0131 \u00e7eken i\u015fkenceci bir sadist. Salih Mirzabeyo\u011flu\u2019nun 2003 y\u0131l\u0131nda yay\u0131nlanan Telegram -Zihin Kontrol\u00fc- isimli eserinde Telegramc\u0131lar\u0131n \u201cyard\u0131mc\u0131 hizmetlileri\u201d olan ayak tak\u0131m\u0131n\u0131 if\u015falamas\u0131 \u00fczerine, Telegramc\u0131lar\u0131n i\u00e7 hesapla\u015fmalar\u0131 neticesinde 2004 y\u0131l\u0131nda Tuzla\u2019da evinin \u00f6n\u00fcnde kafas\u0131na kur\u015fun s\u0131k\u0131larak gebermi\u015f ve mahkemede faili me\u00e7huller dosyalar\u0131 aras\u0131nda yerini alm\u0131\u015ft\u0131r.<\/p>\n \u0130hsan G\u00fcven, kendi ba\u011fl\u0131 oldu\u011fu mihraklar taraf\u0131ndan profesyonelce \u00f6ld\u00fcr\u00fcld\u00fc\u011f\u00fc halde, bas\u0131nda \u00f6l\u00fcm emrinin Salih Mirzabeyo\u011flu taraf\u0131ndan verildi\u011fine yahut Telegram eserinde if\u015fa ettikten sonra \u00f6lmesi i\u00e7in i\u015faret verdi\u011fine dair haberler yer alm\u0131\u015f ve mahkeme heyeti bas\u0131ndan ald\u0131\u011f\u0131 bu g\u00fc\u00e7 ile su\u00e7un tamam\u0131n\u0131 adeta delilsiz ve hukuksuz bi\u00e7imde birka\u00e7 \u0130bdac\u0131ya y\u0131km\u0131\u015flard\u0131r. Akabinde Telegram eseri de daha bas\u0131lmadan Adalet Bakanl\u0131\u011f\u0131nca incelenmi\u015f ve d\u00f6nemin bas\u0131n\u0131 taraf\u0131ndan spek\u00fclatif haberlerle Telegram mevzu buland\u0131r\u0131lmaya \u00e7al\u0131\u015f\u0131lm\u0131\u015ft\u0131r.<\/p>\n Auto Teist \u0130smail Emre<\/strong><\/p>\n Gelelim, \u0130hsan G\u00fcven\u2019in bu kadar sap\u0131kla\u015fmas\u0131na sebep olan \u015fahsa. \u0130hsan G\u00fcven, sahte \u015feyh olan Adanal\u0131 \u0130smail Emre ile tan\u0131\u015f\u0131r. Bu cinlenmi\u015f sahte \u015feyh ayn\u0131 zamanda \u201cAuto Teist\u201d yani kendine tanr\u0131d\u0131r.\u00a0 Emekli Binba\u015f\u0131 \u0130hsan G\u00fcven\u2019in \u201cG\u00fczeller G\u00fczeli\u201d diye vas\u0131fland\u0131rd\u0131\u011f\u0131 \u015feyhi \u0130smail Emre, 1900-1970 y\u0131llar\u0131 aras\u0131nda ya\u015fam\u0131\u015f ve mektep y\u00fcz\u00fc g\u00f6rmemi\u015f biri. Adana\u2019da Kocahocalar olarak tan\u0131n\u0131rlar.<\/p>\n S\u00f6yledi\u011fi \u015fiirlerde kendi tesiri olmad\u0131\u011f\u0131 i\u00e7in \u015fiirlerine \u201cDo\u011fu\u015f\u201d ismini vermi\u015ftir. Salih Mirzabeyo\u011flu\u2019nun Telegram eserinde if\u015fa etti\u011fi bu sahtek\u00e2r\u0131n bir de \u201cGer\u00e7ekleme\u201d isimli kitab\u0131 mevcut. Modern \u015eaman g\u00f6r\u00fc\u015fleri olan a\u015furelerin yer ald\u0131\u011f\u0131 ve mistik g\u00f6r\u00fc\u015flerle doldurulmu\u015f, sonradan tahrif edilmi\u015f dinlerin ve Budizm, Upani\u015fad vs. gibi sonradan uydurulmu\u015f dinlerin -Kumandan\u0131n s\u00f6ylemiyle- z\u0131p\u0131rl\u0131klar\u0131 ve \u015faklabanl\u0131klar\u0131 i\u00e7eriyor. Do\u011fu\u015flar\u2019da s\u00f6yledi\u011fi \u201cTevhidde ne din fark\u0131 vard\u0131r, ne de mezhep. […] Din Allah\u2019a giden bir yol de\u011fil midir? \u015eu halde, gerek Musevilik, gerek Hristiyanl\u0131k, gerekse M\u00fcsl\u00fcmanl\u0131k bu yolun birer merhalesidir, sonu, yani gayesi de\u011fildir. […] Madem yol dinden \u00f6teye gitmektedir, o halde bu yolun sonunu bulmaya \u00e7al\u0131\u015fal\u0131m.\u201d (25) Bir nevi dinleri birbirine kar\u0131\u015ft\u0131rd\u0131\u011f\u0131 g\u00f6zlemlenmektedir. Ki bug\u00fcn talebeleri bile Hristiyanl\u0131k, Yahudilik ve \u0130slam\u2019\u0131 bir k\u0131lman\u0131n ve bunlar\u0131 mistik inan\u00e7larla kar\u0131\u015ft\u0131rman\u0131n \u00e7al\u0131\u015fmalar\u0131n\u0131 yap\u0131yor. Bu \u00e7al\u0131\u015fmalar \u201cIl\u0131ml\u0131 \u0130slam\u201d ve \u201cDinleraras\u0131 Diyalog\u201d projeleriyle de \u00f6rt\u00fc\u015f\u00fcyor.<\/p>\n Auto Teist olan Emre\u2019nin eseri ham bir ateizmi yans\u0131t\u0131rken bir di\u011fer yandan Atat\u00fcrk\u00e7\u00fcl\u00fc\u011f\u00fc de i\u00e7eriyor. Eserinde ve r\u00f6portajlar\u0131nda s\u00f6ylediklerinden birka\u00e7\u0131n\u0131 g\u00f6sterelim:<\/p>\n \u201cBizi taassup geri b\u0131rakt\u0131. Gazi\u2019nin (Mustafa Kemal) taassubu y\u0131kmaya \u00e7al\u0131\u015fmas\u0131, hakikatten b\u00fcy\u00fck bir hizmettir bu millet i\u00e7in.\u201d (\u0130smail Emre, \u0130\u00e7 Kaynak Dergisi, Say\u0131 1. 1956), \u201cAtat\u00fcrk hakikaten \u00e7ok b\u00fcy\u00fck i\u015fler yapm\u0131\u015ft\u0131r. \u00c7ok \u00e2rif bir adamd\u0131. B\u00fct\u00fcn v\u00fccudu imanla doluydu.\u201d (S.141), \u201cHepiniz birer Atat\u00fcrk\u2019s\u00fcn\u00fcz.\u201d (S.10), \u201cM\u00fcrteciler, Atat\u00fcrk\u2019\u00fcn heykeline put diyorlar; h\u00e2lbuki o heykel millet ve memleket i\u00e7in \u00e7al\u0131\u015fanlar\u0131n adlar\u0131n\u0131n millet taraf\u0131ndan an\u0131ld\u0131\u011f\u0131n\u0131n al\u00e2meti, i\u015faretidir. Bu cahil adamlar, ellerinden gelse, milleti mahvedecekler… H\u00fck\u00fcmet onlar\u0131n eline ge\u00e7se -ge\u00e7mez ya- bunlar medeniyete, yani atoma kar\u015f\u0131 hangi sil\u00e2h\u0131 kullanacaklar acaba?\u201d (S.118), \u201cAtat\u00fcrk\u2019e dinsiz diyenler, onun y\u0131kt\u0131\u011f\u0131 taassup binas\u0131n\u0131n kerpi\u00e7leridir.\u201d (S.118), \u201cAtat\u00fcrk\u2019\u00fcn maneviyat\u0131 cidden b\u00fcy\u00fckt\u00fc. Bilirsiniz ki ben riya bilmem. Atat\u00fcrk ba\u015fka bir \u00e2lemdi. Uyan\u0131k ve b\u00fcy\u00fck bir adamd\u0131\u2026 \u201cAllah\u2019ta f\u00e2niydi o\u201d. Gerek madd\u00ee gerek manevi olarak b\u00fcy\u00fck bir adamd\u0131. O Allah\u2019\u0131n iradesiyle yapt\u0131 yapacaklar\u0131n\u0131.\u201d (S.102), \u201cHeykeline \u00e7eki\u00e7le h\u00fccum ettikleri Atat\u00fcrk bu vatan\u0131, Allah\u2019tan kuvvet alarak kurtarmasayd\u0131 din neredeydi, \u015feriat nerde\u2026 Atat\u00fcrk\u2019\u00fcn iman\u0131 olmasayd\u0131 bu topra\u011f\u0131 kurtaramazd\u0131. M\u00fcrteciler onun kurdu\u011fu nizam\u0131 bozmaya \u00e7al\u0131\u015f\u0131yorlar.\u201d (S.79), \u201cAtat\u00fcrk\u2019\u00fcn heykeline yani ink\u0131laplar\u0131m\u0131za tecav\u00fcz etmekle do\u011frudan do\u011fruya Allah\u2019\u0131n i\u015fine kar\u0131\u015fm\u0131\u015f, Allah\u2019\u0131n Atat\u00fcrk eliyle yapt\u0131\u011f\u0131 ink\u0131laplar\u0131 be\u011fenmemi\u015f oluyorlar.\u201d (Say\u0131 60), \u201cPeygamberlerin bir\u00e7o\u011fu tahamm\u00fcll\u00fc, sab\u0131rl\u0131 de\u011fildi.\u201d (S.1), \u201cMuaviye\u2019den \u015fefaat beklemek, \u015feytandan \u015fefaat beklemeye benzer.\u201d (S.1)<\/p>\n Kumandan Mirzabeyo\u011flu\u2019nun \u201cSa\u011f kolu ve avukat\u0131 T.T\u2019ye dan\u0131\u015fmadan bir ad\u0131m bile atmayan, ihtiyatl\u0131 bir lider\u201d diye tan\u0131mlad\u0131\u011f\u0131 bu cinlenmi\u015f \u015fah\u0131s, \u201cDo\u011fu\u015f s\u00f6ylemeden evvel, bana tatl\u0131 bir a\u011f\u0131rl\u0131k geliyor, v\u00fccudumda bir cereyan hissediyorum. Bu cereyan beni birka\u00e7 sefer elektrik \u00e7arpar gibi sars\u0131yor, ondan sonra ne d\u00fcnya, ne ahiret, ne bilgi, ne g\u00f6rg\u00fc, ne i\u015fitgi, ne de duygu kal\u0131yor… Bu hali hi\u00e7bir lisan tarif edemez. […] Do\u011fu\u015fu s\u00f6yleten kudrette yok olmasam s\u00f6yleyemem. Akl-\u0131 c\u00fcz akl-\u0131 k\u00fclle yakla\u015f\u0131r, akl-\u0131 k\u00fcll s\u00f6yler. […] Bu h\u00e2li anlamak i\u00e7in o h\u00e2lle h\u00e2llenmek l\u00e2z\u0131md\u0131r.\u201d diyerek de cinlendi\u011fini izhar etmektedir. (26)<\/p>\n Bak\u0131ld\u0131\u011f\u0131nda ciddi \u015fekilde Mustafa Kemal\u2019e \u00f6vg\u00fcler d\u00fczen bu \u015fahsa muhtemelen \u00f6vg\u00fcler d\u00fczd\u00fcr\u00fclmektedir. Sohbetlerinin genelinde Allah\u2019ta kaybolma \u00fczerinde fena makam\u0131n\u0131 da kendine yontmu\u015f ve Allah\u2019ta kaybolmaktan ziyade \u201ctanr\u0131la\u015fma\u201d temay\u00fcl\u00fcne girmi\u015ftir.<\/p>\n Emre\u2019nin tesirinde olan Prof. Dr. Cavit Sunar da bu temay\u00fcle uygun olarak \u201cnefsin Allah\u201dla birle\u015fmesi\u201d mevzuuna de\u011finiyor ve \u201ctanr\u0131la\u015fma\u201dn\u0131n Allah\u2019\u0131 bilebilme ve O\u2019nunla kavu\u015fup birle\u015febilme oldu\u011funu s\u00f6ylemektedir. (27)<\/p>\n Adana Erkek Lisesi Edebiyat \u00f6\u011fretmeni \u015eevket Kutkan, 1946 y\u0131l\u0131nda \u0130smail Emre\u2019nin m\u00fcridi olmu\u015f ve Do\u011fu\u015flar\u2019\u0131n\u0131 derleyerek yay\u0131nlanmas\u0131na destek olmu\u015ftur. Bug\u00fcn yine Emre\u2019ye ba\u011fl\u0131 Anadolu Ayd\u0131nlanmalar\u0131 Vakf\u0131 grubu ise Do\u011fu\u015flar\u0131 t\u00fcrk\u00fc olarak s\u00f6ylemektedir. Bu vak\u0131f halen K\u00fclt\u00fcr ve Turizm Bakanl\u0131\u011f\u0131\u2019na ba\u011fl\u0131 olarak faaliyetlere devam etmektedir.<\/p>\n Tarih\u00e7i Polymnia Athanassiadis de Emre\u2019nin Do\u011fu\u015flar\u2019\u0131 \u00fczerinde \u00e7al\u0131\u015fmalar yapm\u0131\u015f, 99 tane \u015fiirinin Yunanca terc\u00fcmesini yapm\u0131\u015f, \u201c\u0130smail Emre: Bir Dervi\u015f\u201d isimli kitab\u0131n\u0131 1991 y\u0131l\u0131nda yay\u0131nlam\u0131\u015ft\u0131r. Athanassiadis \u0130slam teolojisiyle ilgilenen \u00f6zellikle pagan inan\u00e7lar\u0131 ara\u015ft\u0131ran bir tarih\u00e7i.<\/p>\n Alman \u0130ranolog ve \u0130slam-Tasavvuf ara\u015ft\u0131rmac\u0131s\u0131 olarak bilinen oryantalist Annemarie Schimmel de \u0130. Emre\u2019nin \u015fiirleri ve s\u00f6ylemleriyle ilgilenmi\u015f, \u00fczerinde ara\u015ft\u0131rmalar yapm\u0131\u015ft\u0131r. \u0130. Emre\u2019nin bu ara\u015ft\u0131rmac\u0131lara ilgin\u00e7 gelen ve kendine \u00e7eken yan\u0131 ise Emre\u2019nin bir\u00e7ok dini bir arada tutan mistik inanc\u0131d\u0131r. \u00c7\u00fcnk\u00fc M\u00fcsl\u00fcman olmayan bu ara\u015ft\u0131rmac\u0131lar da bir\u00e7ok dinde bulunan mistik inan\u00e7larda tak\u0131l\u0131 kalm\u0131\u015f, \u201chi\u00e7\u00e7ilik\u201d ile \u201cruh\u00e7uluk\u201d aras\u0131nda gidip gelmi\u015f, biraz hi\u00e7\u00e7ilik, biraz vahdeti v\u00fccuttan faydalanmay\u0131 ummu\u015flard\u0131r.<\/p>\n \u0130smail Emre\u2019den bahsetme sebebimiz ise, \u0130hsan G\u00fcven gibi kat\u0131ks\u0131z dinsiz ayn\u0131 zamanda mistik bir \u015farlatan\u0131n pi\u015fti\u011fi ve yeti\u015fti\u011fi yerin neresi oldu\u011funu g\u00f6sterebilmektir. Salih Mirzabeyo\u011flu da eserinde tafsilatl\u0131 \u015fekilde Emre\u2019nin a\u015furelerine yer verir ve tarihteki \u00e7e\u015fitli bu tarz y\u00f6nlendirilen adamlar (Hitler gibi) \u00fczerinden misallendirir.<\/p>\n \u201cAteist de\u011filim. Ama bilin\u00e7li olarak. Bilmem ne dininden de de\u011filim. Atat\u00fcrk\u2019\u00fc tan\u0131r\u0131m! \u0130nsan y\u00fccedir insan!\u201d diyen \u0130hsan G\u00fcven, hem \u0130smail Emre\u2019nin tesirinde kalm\u0131\u015f, hem de \u201cy\u0131llar \u00f6nce yine ondan dev\u015firdi\u011fi g\u00f6r\u00fc\u015fler merkezinde geli\u015ftirdi\u011fi(!) binbir felsef\u00ee, ezoterik, mistik \u00f6\u011fretiden aparma \u201ca\u015fureler\u201d e\u015fli\u011finde; bazen 60-70 ki\u015fiye varan gruplara \u201cdin\u201din tehlikelerini ve insanl\u0131\u011f\u0131 nas\u0131l mahvetti\u011fini, ayn\u0131 \u015fekilde \u201caile\u201d mefhumunun k\u00f6t\u00fcl\u00fc\u011f\u00fcn\u00fc anlatm\u0131\u015ft\u0131r. K\u0131sacas\u0131, M\u00fcsl\u00fcman Anadolu\u2019nun nesi varsa tersy\u00fcz etmi\u015f durmu\u015ftur y\u0131llarca.\u201d (28)<\/p>\n \u201cHer t\u00fcrl\u00fc pisli\u011fin i\u00e7ine girip \u00e7\u0131kt\u0131m. Ruh\u00e7uluk, b\u00fcy\u00fcc\u00fcl\u00fck, cincilik\u2026\u201d diyen \u0130hsan G\u00fcven ok\u00fcltizmden sprit\u00fcalizme, b\u00fcy\u00fcc\u00fcl\u00fckten cin i\u015flerine ve \u015eamanist rit\u00fcellere varana kadar bir\u00e7ok i\u015fin i\u00e7inde yer alm\u0131\u015f ve uyduruk din anlay\u0131\u015f\u0131n\u0131 da bunlar \u00fczerinden in\u015fa etmeye \u00e7al\u0131\u015fm\u0131\u015ft\u0131r. K\u00e2firin e\u015fyaya tahakk\u00fcm\u00fc ile birlikte istidra\u00e7 (nefse ba\u011fl\u0131 sahte keramet) h\u00fcnerini kendi b\u00fcnyesine kat\u0131p, tasarruflar elde ederek hem fiziki hem ruhi olarak insan\u0131 y\u00f6nlendirebilecek duruma gelmi\u015flerdir. \u0130. G\u00fcven, Dost Tarikat\u0131\u2019n\u0131 da bu anlay\u0131\u015f \u00fczere y\u00f6netmi\u015ftir. Bu tarikatta \u00e7ok\u00e7a medyumluk i\u015fiyle ilgilenilmi\u015f, bu alanda dergiler \u00e7\u0131karm\u0131\u015flar, \u00fcf\u00fcr\u00fck\u00e7\u00fcl\u00fcklerini pazarlam\u0131\u015flard\u0131r. \u00dcyelerinin geneli buna benzer mistik i\u015flerle u\u011fra\u015fm\u0131\u015ft\u0131r. \u00dcyelerin \u00e7o\u011fu \u015eamanizm inanc\u0131ndan dev\u015firdikleri bi\u00e7imiyle homoseks\u00fceldir. Bu grubun \u00fcyelerinin \u201ctoplu seks\u201d yapt\u0131\u011f\u0131na dair haberler de bas\u0131na yans\u0131m\u0131\u015ft\u0131r. Sabetayistlerde de e\u015f de\u011fi\u015ftirme (kuzu ayini) ve toplu seks mevcuttur. Ve e\u015f de\u011fi\u015ftirme ayinlerinden do\u011fan \u00e7ocuklar kutsal olarak addedilir.<\/p>\n Buraya k\u00fc\u00e7\u00fck bir not d\u00fc\u015felim: T\u00fcrkiye\u2019de \u201cTengrici\u201d olarak bilinenler ise \u00f6zellikle deisttir. T\u00fcrk\u00e7\u00fc olarak ge\u00e7inenlerin b\u00fcy\u00fck bir k\u0131sm\u0131, Kemalizm g\u00f6mle\u011fini giyerek biraz laikizm, biraz \u015eamanizm gelene\u011fi, biraz deizm, biraz animizm diye inan\u00e7s\u0131zl\u0131k inanc\u0131yla de\u011fi\u015fik bir din olu\u015fturmaktad\u0131rlar.<\/p>\n Bu tarikat\u0131n \u00fcyelerinden baz\u0131lar\u0131 ise \u015funlard\u0131r: \u0130hsan G\u00fcven\u2019in \u201co\u011flan\u201d\u0131 \u015fark\u0131c\u0131 \u00c7elik Eri\u015f\u00e7i, Nur Serter, Cenk Koray, Neco, Necip Hablemito\u011flu, Habib \u00dcmit Say\u0131n, Ali K\u0131rca, Uzay Hepar\u0131, \u0130skender Do\u011fan, Engin Poyraz, \u0130hsan G\u00fcven\u2019in \u015feyhinin o\u011flu \u00dcmit Emre, 28 \u015eubat\u2019\u0131n postall\u0131 kimi pa\u015falar\u0131 ve daha niceleri\u2026<\/p>\n T\u00fcrkiye\u2019de Telegramc\u0131lar\u0131n ba\u015f\u0131nda yer alan \u0130hsan G\u00fcven, i\u015fte yukar\u0131da zikretmi\u015f oldu\u011fumuz rit\u00fcellerin de i\u00e7inde yer ald\u0131\u011f\u0131 modern b\u00fcy\u00fc olan Telegram\u2019\u0131 Salih Mirzabeyo\u011flu\u2019na ilk uygulayan ki\u015fidir.<\/p>\n Zihin kontrol\u00fc denilen i\u015f, bilimi tanr\u0131 edenlerce halen en a\u011f\u0131r \u015fekilde ve modernle\u015ftirilerek s\u00fcrmektedir. Bug\u00fcn, \u201cinsanlara \u00e7ip tak\u0131lacak m\u0131?\u201d gibi sorular \u00e7er\u00e7evesinde bu mesele konu\u015fulmaktad\u0131r. Sorumuz \u015fu: T\u00fcrkiye h\u00fck\u00fcmeti bu meseleye sessiz kalmaya devam m\u0131 edecek?<\/p>\n <\/p>\n Kaynak<\/strong><\/p>\n <\/p>\n Ayl\u0131k Dergisi\u00a0 194. Say\u0131, Kas\u0131m 2020<\/p>\n","protected":false},"excerpt":{"rendered":" Telegram; i\u00e7erisinde \u015eaman m\u00fczleri ve ritleri, mistisizm, Spirit\u00fcalizm, ekstaz, cin, okulist gibi b\u00fcy\u00fcler ve nefse ba\u011fl\u0131 sahte keramet olan istidra\u00e7 h\u00fcnerlerinin bulundu\u011fu ve \u00e7e\u015fitli din, inan\u00e7 ve ak\u0131mlardan pay alm\u0131\u015f…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[20],"tags":[],"ppma_author":[14,19],"class_list":["post-1055","post","type-post","status-publish","format-standard","hentry","category-yazarlar","author-admin","author-taha-inci","no-post-thumbnail"],"yoast_head":"\n\n