TURKEY
Turkey has heen called "the cradle of civilizaton" and by traveling through this historic land, tourists will discover exactly what is meant by this phrase. The world's first town, a neolithic city at Catalhoyuk, dates back to 6,500 B.C. From the days of Catalhoyuk up to the present, Turkey boasts a rich culture that through the centuries has made a lasting impression on modern civilization.
The heir to many centuries of cultures makes Turkey a paradise of information and cultural wealth. Hattis, Hittitess, Phrygians, Urartians, Lycians, Lydians, Ionians, Persians, Macedonians, Romans, Byzantines, Seljuks, and Ottomans have all made important contributions to Turkish history, and ancient sites and ruins scattered throughout the country give proof of each civilizaton''s unique distinction. Turkey also has a very fascinating recent history. Upon the decline of the Ottoman Empire, a young man named Mustafa Kemal, who was a soldier by occupation but in character a great visionary, took the defeat of World War I and turned it into a shining victory by liberating Turkey of all foreign invaders. Mustafa Kemal Ataturk founded the Republic of Turkey on October 29, 1923. He led his country into peace and stability, with tremendous economic growth and complete modernization. Through decades of change and growth, Turkey still boasts this success, living by its adopted motto of "Peace at Home, Peace in the World".
Monday, December 17, 2007
MEVLANA 2007
MEVLANA 2007
800th anniversary of the birth of Mevlana Celaleddin-i Belhi-Rumi (Maulānā Jalāl-ud-Dīn Balkhī Rūmī), poet and philosopher (1207-1273) is being celebrated all over the world. Eminent philosopher and mystical poet of Islam, Rumi advocated tolerance, reason and access to knowledge through love. His mystical relationship with Islam produced masterpieces that have marked Islamic culture and religious beliefs, well beyond the borders of Turkey. His work and thought remain universally relevant today.
Mevlâna Jalâluddîn Rumi
One of the most beautiful verses of Mevlana Celaleddin Rumi, "the renowned Turkish philosopher and father of Mysticism" is the following:
"Come, come again, whoever, whatever you may be, come. Heathen, fire worshipper, sinner of idolatry, come. Come if you have broken your vows a hundred times. Ours is not the portal of despair or misery, come."
In the last decades of the Twentieth Century the spiritual influence of Mevlâna Jalâluddîn Rumi is being strongly felt by people of diverse beliefs throughout the Western world. He is being recognized here in the West, as he has been for seven centuries in the Middle East and Western Asia, as one of the greatest literary and spiritual figures of all time. Different qualities of Rumi have been brought forth by a variety of new translations that have appeared during the nineteen-eighties. He has been presented as both refined and sensual, sober and ecstatic, deeply serious and extremely funny, rarefied and accessible. It is a sign of his profound universality that he has been so many things to so many people.
Mevlana was born in the city of Belh of the Horasan country which falls within the boundaries of current Afghanistan, on September 30, 1207. Mevlana's father was Bahaeddin Veled, the son of Hüseyin Hatibi, who, besides being one of the notables of city, was also known in his life time as the"Sultan of the Scholars". His mother was Mümine Hatun, the daughter of Rükneddin, who was the Emir of Behl. Sultanü'l - Ulema Bahaeddin Veled, because of certain political incidents and the approaching Mongolian invasion could no longer stay in the city. Thus, in the year 1212 or 1213 Sultanü'l - Ulema left Behl with the members of his family and close friends. His first stop was Nişabur where he met the well known Sufi Feridüddin Attar. There, despite his young age Mevlana was noticed by Feridüddin Attar who showed his appreciation and approval of the young man. Sultanü'l - Ulema moved from Nişabur to Baghdat and later took off for Kaaba through Küfe. On his way back from the priglimage he stopped at Damascus and from Damascus he reached Larende (Karaman) passing through Malatya, Erzincan, Sivas, Kayseri and Niğde. They settled in the theological school (medrese) built by Subaşı Emir Musa. Sultanü'l - Ulema and his family who arrived at Karaman in 1222, stayed there for 7 years. There, Mevlana married Gevher Hatun who was the daughter of Şerefeddin Lala. The marriage gave Mevlana two sons named Sultan Veled and Alaeddin Çelebi. Years later, with Gevher Hatun dead, Mevlana married for a second time with Kerra Hatun, who was a widow with a child. Second marriage also gave him two sons, Muzaferreddin and Emir Alim Çelebi, and a daughter called Melike Hatun. During those years the greater part of Anatolia was under the reign of the Seljuk State and Konya was the capital. Hence Konya was bestowed with works of art and artists, and scholars were abundant in the city. In short, Seljuk State headed by Alaeddin Keykubad, was enjoying its most spectacular days.
Alaeddin Keykubad invited Sultanü'l - Ulema Bahaeddin Veled from Karaman and asked him to settle in Konya. Bahaeddin Veled accepted the invitation of the Sultan and arrived in Konya on May 3, 1228 with his family and friends. Sultan Alaeddin met them with great ceremony and allocated the Altunapa (İplikçi) Medrese (theological school) to their use. Sultanü'l - Ulema died in Konya on January 12, 1231. The rose garden of the Seljuk palace was chosen for his grave and he was buried at the same spot the grave stands today at the Mevlevi lodge which is now used as a museum. When Sultanü'l - Ulema passed away, his students and followers gathered around Mevlana, regarding him as the sole heir of his father. In fact Mevlana had become a great scientific and religous scholar and was sermoning at the İplikçi Medrese. His sermons were drawing large crowds. Mevlana met Şems-i Tebrizi on November 15, 1244. Mevlana found in his character "the existance of absolute maturity" and saw in his face "the spiritual lights of God". However their companionship did not las long as Şems suddenly died. After this death, Mevlana went into long years of seclusion. In later years, Selahaddin Zerkubi and Hüsameddin Çelebi tried to compansate the loss of Şems-i Tebrizi Mevlana, who summarized his life with the words, "I was raw, cooked and then burned" died on Sunday, December 17,1273. He had willed his burial prayers to be led by Sadrettin Konevi. However, Sadrettin Konevi was completely shattered with the death of Mevlana whom he loved greatly, and fainted at the ceremony. The prayer was then led by Kadı Sıraceddin. Mevlana believed the day of death to be a day of rebirth. Death would take him to his beloved; that is, the God. With this believe he was referring to the day of death as "Şeb-i Arus" which means wedding day or the bridal night and willed his friends not to cry and wail after him. "When we are dead, do not turn your eyes to the ground, seeking my grave! My grave will be in the hearts of the wise" Hz. Mevlana
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DERVISHHOOD : A dervish is an apprentice, one who is learning the professionthat will provide eternal livelihood. This profession is still taught in certain schools of higher learning. While there are many skills that can be self-taught or learned alone, the skills of dervishood are learned by being in relationship to a shaikh, or guide, and within a spiritual family, a Sufi circle. There will always be much to learn on one's own, through one's own efforts, and within one's own understanding. The final responsibility, of course, lies with ourselves, and in reality there is no intermediary between us and our God. And yet one can no more become a dervish alone than one can become a lover alone. Mevlana's Mausoleum / source: mevlana.net People will dedicate the whole of their lives to becoming a accomplished musician or a professional athlete. In doing so they will have to organize the whole of their lives around this one master desire. A dervish is one who has made Truth his or her master desire and is willing to submit all other desires and aims before this aim. It is possible to make Sufism a pastime, one interest among others, but that does not make one a dervish. It is fine to read widely and become acquainted with various traditions, but to be a Sufi is much more than to have a preference for reading Sufi books or listening to Sufi music.
The price of dervishood is one's whole life, a total commitment of one's life energies. Fortunately, in our tradition it does not mean the abandonment of a productive and socially useful livelihood, nor the renunciation of marriage and family, but it does mean that everything we are involved with will be understood and arranged from the perspective of our essential spiritual intention. Certain lifestyles may not be consistent with our intention; certain forms of livelihood may not be appropriate in light of the more stringent requirements of remembering God with each breath. We may find that we are not asked to sacrifice everything, that the Way does not contradict our essential humanity.
MESNEVI : Mesnevi is the name given to a certain poetry style in the classical eastern literature. It's dictionary meaning is "two by two" or "doubleness". In literature the verses which have the same measure and where each couplet is in rhyme seperately within itself are called Mesnevi. As each couplet rhymes within itself even though all have the same measure, there is great ease in writing the Mesnevi. Hence for themes which are likely to be long, or for stories to be told in verse form, Mesnevi style was chosen for its easy rhyme mould. Even though Mesnevi is a verse style of the classical eastern poetry, the word "Mesnevi" always brings to mind the "Mesnevi of Mevlana" Mevlana wrote his mesnevi upon the request of Çelebi Hüsameddin. According to his secretary Hüsameddin Çelebi, Mevlana would come up with the couplets when relaxing at Meram, while sitting, walking and even during the Samah; and the Çelebi Hüsameedin would note them down. The language of Mesnevi is Persian. According to the oldest copy available which is dated 1278, and displayed at the Mevlana Museum the number of couplets is 25618 Measure of the Mesnevi is : Fa i la tün - Fa i la tün - Fa i lün
Important Links :GoturkeyMevlana Museum Video Works of MevlanaMevlana.net (Mevlana's Own Family) Rumi2007 (Whirling Dervishes)
800th anniversary of the birth of Mevlana Celaleddin-i Belhi-Rumi (Maulānā Jalāl-ud-Dīn Balkhī Rūmī), poet and philosopher (1207-1273) is being celebrated all over the world. Eminent philosopher and mystical poet of Islam, Rumi advocated tolerance, reason and access to knowledge through love. His mystical relationship with Islam produced masterpieces that have marked Islamic culture and religious beliefs, well beyond the borders of Turkey. His work and thought remain universally relevant today.
Mevlâna Jalâluddîn Rumi
One of the most beautiful verses of Mevlana Celaleddin Rumi, "the renowned Turkish philosopher and father of Mysticism" is the following:
"Come, come again, whoever, whatever you may be, come. Heathen, fire worshipper, sinner of idolatry, come. Come if you have broken your vows a hundred times. Ours is not the portal of despair or misery, come."
In the last decades of the Twentieth Century the spiritual influence of Mevlâna Jalâluddîn Rumi is being strongly felt by people of diverse beliefs throughout the Western world. He is being recognized here in the West, as he has been for seven centuries in the Middle East and Western Asia, as one of the greatest literary and spiritual figures of all time. Different qualities of Rumi have been brought forth by a variety of new translations that have appeared during the nineteen-eighties. He has been presented as both refined and sensual, sober and ecstatic, deeply serious and extremely funny, rarefied and accessible. It is a sign of his profound universality that he has been so many things to so many people.
Mevlana was born in the city of Belh of the Horasan country which falls within the boundaries of current Afghanistan, on September 30, 1207. Mevlana's father was Bahaeddin Veled, the son of Hüseyin Hatibi, who, besides being one of the notables of city, was also known in his life time as the"Sultan of the Scholars". His mother was Mümine Hatun, the daughter of Rükneddin, who was the Emir of Behl. Sultanü'l - Ulema Bahaeddin Veled, because of certain political incidents and the approaching Mongolian invasion could no longer stay in the city. Thus, in the year 1212 or 1213 Sultanü'l - Ulema left Behl with the members of his family and close friends. His first stop was Nişabur where he met the well known Sufi Feridüddin Attar. There, despite his young age Mevlana was noticed by Feridüddin Attar who showed his appreciation and approval of the young man. Sultanü'l - Ulema moved from Nişabur to Baghdat and later took off for Kaaba through Küfe. On his way back from the priglimage he stopped at Damascus and from Damascus he reached Larende (Karaman) passing through Malatya, Erzincan, Sivas, Kayseri and Niğde. They settled in the theological school (medrese) built by Subaşı Emir Musa. Sultanü'l - Ulema and his family who arrived at Karaman in 1222, stayed there for 7 years. There, Mevlana married Gevher Hatun who was the daughter of Şerefeddin Lala. The marriage gave Mevlana two sons named Sultan Veled and Alaeddin Çelebi. Years later, with Gevher Hatun dead, Mevlana married for a second time with Kerra Hatun, who was a widow with a child. Second marriage also gave him two sons, Muzaferreddin and Emir Alim Çelebi, and a daughter called Melike Hatun. During those years the greater part of Anatolia was under the reign of the Seljuk State and Konya was the capital. Hence Konya was bestowed with works of art and artists, and scholars were abundant in the city. In short, Seljuk State headed by Alaeddin Keykubad, was enjoying its most spectacular days.
Alaeddin Keykubad invited Sultanü'l - Ulema Bahaeddin Veled from Karaman and asked him to settle in Konya. Bahaeddin Veled accepted the invitation of the Sultan and arrived in Konya on May 3, 1228 with his family and friends. Sultan Alaeddin met them with great ceremony and allocated the Altunapa (İplikçi) Medrese (theological school) to their use. Sultanü'l - Ulema died in Konya on January 12, 1231. The rose garden of the Seljuk palace was chosen for his grave and he was buried at the same spot the grave stands today at the Mevlevi lodge which is now used as a museum. When Sultanü'l - Ulema passed away, his students and followers gathered around Mevlana, regarding him as the sole heir of his father. In fact Mevlana had become a great scientific and religous scholar and was sermoning at the İplikçi Medrese. His sermons were drawing large crowds. Mevlana met Şems-i Tebrizi on November 15, 1244. Mevlana found in his character "the existance of absolute maturity" and saw in his face "the spiritual lights of God". However their companionship did not las long as Şems suddenly died. After this death, Mevlana went into long years of seclusion. In later years, Selahaddin Zerkubi and Hüsameddin Çelebi tried to compansate the loss of Şems-i Tebrizi Mevlana, who summarized his life with the words, "I was raw, cooked and then burned" died on Sunday, December 17,1273. He had willed his burial prayers to be led by Sadrettin Konevi. However, Sadrettin Konevi was completely shattered with the death of Mevlana whom he loved greatly, and fainted at the ceremony. The prayer was then led by Kadı Sıraceddin. Mevlana believed the day of death to be a day of rebirth. Death would take him to his beloved; that is, the God. With this believe he was referring to the day of death as "Şeb-i Arus" which means wedding day or the bridal night and willed his friends not to cry and wail after him. "When we are dead, do not turn your eyes to the ground, seeking my grave! My grave will be in the hearts of the wise" Hz. Mevlana
Click to View Videos
DERVISHHOOD : A dervish is an apprentice, one who is learning the professionthat will provide eternal livelihood. This profession is still taught in certain schools of higher learning. While there are many skills that can be self-taught or learned alone, the skills of dervishood are learned by being in relationship to a shaikh, or guide, and within a spiritual family, a Sufi circle. There will always be much to learn on one's own, through one's own efforts, and within one's own understanding. The final responsibility, of course, lies with ourselves, and in reality there is no intermediary between us and our God. And yet one can no more become a dervish alone than one can become a lover alone. Mevlana's Mausoleum / source: mevlana.net People will dedicate the whole of their lives to becoming a accomplished musician or a professional athlete. In doing so they will have to organize the whole of their lives around this one master desire. A dervish is one who has made Truth his or her master desire and is willing to submit all other desires and aims before this aim. It is possible to make Sufism a pastime, one interest among others, but that does not make one a dervish. It is fine to read widely and become acquainted with various traditions, but to be a Sufi is much more than to have a preference for reading Sufi books or listening to Sufi music.
The price of dervishood is one's whole life, a total commitment of one's life energies. Fortunately, in our tradition it does not mean the abandonment of a productive and socially useful livelihood, nor the renunciation of marriage and family, but it does mean that everything we are involved with will be understood and arranged from the perspective of our essential spiritual intention. Certain lifestyles may not be consistent with our intention; certain forms of livelihood may not be appropriate in light of the more stringent requirements of remembering God with each breath. We may find that we are not asked to sacrifice everything, that the Way does not contradict our essential humanity.
MESNEVI : Mesnevi is the name given to a certain poetry style in the classical eastern literature. It's dictionary meaning is "two by two" or "doubleness". In literature the verses which have the same measure and where each couplet is in rhyme seperately within itself are called Mesnevi. As each couplet rhymes within itself even though all have the same measure, there is great ease in writing the Mesnevi. Hence for themes which are likely to be long, or for stories to be told in verse form, Mesnevi style was chosen for its easy rhyme mould. Even though Mesnevi is a verse style of the classical eastern poetry, the word "Mesnevi" always brings to mind the "Mesnevi of Mevlana" Mevlana wrote his mesnevi upon the request of Çelebi Hüsameddin. According to his secretary Hüsameddin Çelebi, Mevlana would come up with the couplets when relaxing at Meram, while sitting, walking and even during the Samah; and the Çelebi Hüsameedin would note them down. The language of Mesnevi is Persian. According to the oldest copy available which is dated 1278, and displayed at the Mevlana Museum the number of couplets is 25618 Measure of the Mesnevi is : Fa i la tün - Fa i la tün - Fa i lün
Important Links :GoturkeyMevlana Museum Video Works of MevlanaMevlana.net (Mevlana's Own Family) Rumi2007 (Whirling Dervishes)
Thursday, August 30, 2007
FETHIYE GULF !
FETHIYE GULF
When you turn around Cape Kurtoglu, on your way from Marmaris, you enter into the Gulf of Fethiye which is one of the most beautiful gulfs in the world. There are 12 islands, both small and large, and many inlets each more beautiful than the other in this gulf situated between the capes of Kurtoglu and Iblis and covered with forests. The inlets and islands which are ideal shelters for yachts, can be reached by means of boats that start from Fethiye and Göcek for daily excursions. These extremely beautiful inlets will make you have a very good time here. The first island near Fethiye in the gulf is the one named Sövalye Adasi (Knight's Island). The island succeeding it, is Kizilada (the Red Island). In the north, there are the islands of Deliktas and Tavsan. The island of Katrancik is located opposite the inlet named Küçük Kargi Koyu and the Island of Göcek is located opposite the village Göcek. The islands called Yassica Adalari are to the south of the Island of Göcek and in the south there is the Island of Haci Halil and the small island near it, is called Seytanli Ada.The largest islands in the gulf of Fethiye, namely the Islands of Tersane and Domuz, are near the peninsula. The inlets and islands in the west coast of the gulf of Fethiye, have been worked out almost like lacework by nature. This part of the gulf is more interesting owing to its verdure and exquisite inlets. There are many inlets surrounded by green forests on the eastern shores of the Gulf of Fethiye, similar to the ones on the opposite shores.
The inlets of Katranci, Küçük Kargi and Inlice are situated here. You can reach these inlets by land too and there are forest camps in them. Göcek, which was developed owing to the yacht harbors built during recent years in the extreme north of the gulf, is the only place of habitation in the gulf. Therefore, the inlets in the gulf are also called the inlets of Göcek.The Inlet of Çiftlik (Farm Inlet) is the nearest one to Göcek and the Inlet of Doruklu is located adjacent to it and, when you turn around Cape Ince you reach the Inlet of Günlüklü which is adorned with liquidambar trees and has a fountain in it. Following these, At Bükü, Boynuz Bükü, Bedri Rahmi and Siralibük are the inlets that come into sight in all their magnificent appearance. The inlet immediately adjacent to the cape called Martin Burnu is named Dipbay. The inlets of Large and Small Sarsala, Manastir, Çamli Koy, Merdivenli Koy and the last inlet in the gulf named G6bun Koyu are all located after it. This beautiful gulf had been discovered by ancient people during the Antique Age and they had settled here before we did and enjoyed these beauties. The antique city of Lydae, above the harbor Aga Limani in the south of the Peninsula of Kapidag, is one of these. You can reach here by walking from the inlets of Aga or Manastir.In the locality called Kizilagaç, south of the Lake Kargin, there is another antique city which was named Lissa, as can be inferred by studying the epitaphs, but there isn't anything much left of this city now.
One of the ancient writers, Pliny, had written about this city where there is an acropolis with a wall made of regular stones in it and also an epitaph on the southern face of this wall. The Lycian rock tombs of the antique city of Crya above the inlet of Bedri Rahmi, formerly called Taçyaka, can be seen in the inlet. The Lycians who lived in a wide region extending from the Stream of Dalaman to Phaselis near Antalya, had carved on the rocks the models of their deceased people's houses, as a sign of respect to them. We see these tombs in Fethiye, Tlos, Pinara, Xanthos, Sura, Kekova, Myra, Kas, Limyra and other Lycian cities. We also come across a great number of sarcophagi, called the Lycian-type sarcophagi, in these cities and other Lycian cities. Some ruined remains are also seen on the islands and in the inlets. There are some Byzantine remains on the island of Tersane, formerly called Telandria, which are not very important. The Greek people who lived here, left the island during the exchange of populations effected after World War 1. Although the ruins seen on the island belong to a recent date, it is known that a habitation had existed at an earlier date too. The remains of quays and of submerged buildings found in the water west of the Island of Göcek, indicate that people had lived here in the past. You must be very careful when you pass between the islands called Yassica Adalar because there are the remains of ruined walls in the sea. There are the remains of a bridge in the narrowest part of the west side of the island named Seytan Ada; it used to serve as a passage to the island of Haci Halil in the past. There are many unknown dangerous points within the Gulf of Fethiye. A new ship is stranded in the shallows here every year. One of these shallows is in the exit of Göcek on the right hand side at a distance of 100 m. from the front of the farm camp. The second dangerous point is a shallow between Boynuz Bükü and Yassicalar, in the direction of 150 m towards Göcek and it cannot be seen. This point is shown by means of a sign buoy. Another dangerous point is the shallow in the northwest of the island of Haci Halil. You need to pass at a distance 100 or 200 m. from this point. Moreover, the zone amongst Yassica Adalar is also shallow and it is not possible for every type of ship to pass through here.
There is rocky place at a depth of 4.5 meters under the sea near the rock named 12, which is situated two knots east of the island of Tersane. The sailships that don't want to enter the Gulf of Fethiye after having passed around Cape Kurtoglu, can pass the night in the inlet of Kizilkuyruk. The inlet is closed to the West and Southwest winds and there is a small beach in it. Let's pass between Domuz Adasi and the peninsula and drop anchor in one of the beautiful inlets of Fethiye. Or let's go directly to Göcek and obtain our necessities there and then start on our dreamlike voyage in the inlets of Göcek.
Tuesday, May 22, 2007
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