{"id":2456,"date":"2025-04-09T02:29:02","date_gmt":"2025-04-08T23:29:02","guid":{"rendered":"https:\/\/jungianstudiesistanbul.com\/?p=2456"},"modified":"2025-04-09T02:29:14","modified_gmt":"2025-04-08T23:29:14","slug":"bu-ucluyu-benlik-anima-ve-beden-olarak-da-tanimlayabiliriz","status":"publish","type":"post","link":"https:\/\/jungianstudiesistanbul.com\/en\/bu-ucluyu-benlik-anima-ve-beden-olarak-da-tanimlayabiliriz\/","title":{"rendered":"Bu \u00fc\u00e7l\u00fcy\u00fc benlik, anima ve beden olarak da tan\u0131mlayabiliriz"},"content":{"rendered":"<p class=\"wp-block-paragraph\">Stupalar yar\u0131m k\u00fcre \u015feklindeki merkezi yap\u0131lard\u0131r, mezarlard\u0131r, \u00fcst \u00fcste \u00fc\u00e7 \u015femsiyeleri vard\u0131r ve \u00fc\u00e7 d\u00fcnyay\u0131 temsil ederler:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">dharmak\u00e2ya (yani tamamen ruhani d\u00fcnya, mutlak hakikat d\u00fcnyas\u0131), sambhoga k\u00e2ya (yani ara d\u00fcnya, s\u00fcptil bedenler d\u00fcnyas\u0131) ve nirvana k\u00e2ya (yani nesneler d\u00fcnyas\u0131, yarat\u0131lm\u0131\u015f \u015feyler d\u00fcnyas\u0131).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bu \u00fc\u00e7l\u00fcy\u00fc Benlik, anima ve beden olarak da tan\u0131mlayabiliriz.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">~Carl Jung, Yoga ve Meditasyon Psikolojisi, Sayfa 52<\/p>\n\n\n<div class=\"wp-block-image\">\n<figure class=\"aligncenter size-large\"><img decoding=\"async\" width=\"1024\" height=\"1010\" src=\"https:\/\/jungianstudiesistanbul.com\/wp-content\/uploads\/2025\/04\/71ffe-6tantra-1024x1010.gif\" alt=\"\" class=\"wp-image-2459\" srcset=\"https:\/\/jungianstudiesistanbul.com\/wp-content\/uploads\/2025\/04\/71ffe-6tantra-1024x1010.gif 1024w, https:\/\/jungianstudiesistanbul.com\/wp-content\/uploads\/2025\/04\/71ffe-6tantra-300x296.gif 300w, https:\/\/jungianstudiesistanbul.com\/wp-content\/uploads\/2025\/04\/71ffe-6tantra-768x757.gif 768w, https:\/\/jungianstudiesistanbul.com\/wp-content\/uploads\/2025\/04\/71ffe-6tantra-1536x1515.gif 1536w, https:\/\/jungianstudiesistanbul.com\/wp-content\/uploads\/2025\/04\/71ffe-6tantra-12x12.gif 12w, https:\/\/jungianstudiesistanbul.com\/wp-content\/uploads\/2025\/04\/71ffe-6tantra-370x365.gif 370w, https:\/\/jungianstudiesistanbul.com\/wp-content\/uploads\/2025\/04\/71ffe-6tantra-90x90.gif 90w, https:\/\/jungianstudiesistanbul.com\/wp-content\/uploads\/2025\/04\/71ffe-6tantra-760x750.gif 760w, https:\/\/jungianstudiesistanbul.com\/wp-content\/uploads\/2025\/04\/71ffe-6tantra-700x690.gif 700w\" sizes=\"(max-width: 1024px) 100vw, 1024px\" \/><\/figure>\n<\/div>\n\n\n<p class=\"wp-block-paragraph\">Tantra, kitap, ka\u011f\u0131t yapra\u011f\u0131 veya dokuma tezgah\u0131 anlam\u0131na gelir.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bu \u00f6zel ama\u00e7 i\u00e7in kullan\u0131lan e\u011fitim kitaplar\u0131 veya ders kitaplar\u0131 i\u00e7in kullan\u0131l\u0131r.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Tantrizm t\u00fcm tarz\u0131yla Bat\u0131 k\u00fclt\u00fcr\u00fcm\u00fcz\u00fcn skolastisizmine kar\u015f\u0131l\u0131k gelir.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Tibet Budizm&#8217;inde \u00e7ok b\u00fcy\u00fck bir rol oynar.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Kundalini Yoga veya Y\u0131lan Ate\u015fi Yoga olarak tan\u0131mlanan \u00f6zel bir yogalar\u0131 vard\u0131r.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Ama bu Hindu&#8217;dur, Budist de\u011fil. <\/p>\n\n\n\n<p class=\"wp-block-paragraph\">~Carl Jung, Yoga ve Meditasyon Psikolojisi, Sayfa 56<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Lamaistisches Vajramandala.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bu Yantra Jung ve Wilhelm taraf\u0131ndan The Secret of the Golden Flower (Wilhelm &amp;amp; Jung, 1929) kitab\u0131n\u0131n \u00f6ns\u00f6z\u00fc olarak kullan\u0131lm\u0131\u015ft\u0131r; ayr\u0131ca Jung, 1944, \u015fek. 43; Jung, 1950, \u015fek. 1 ve \u00a7\u00a7 630-638. Jung bunu 19 \u015eubat 1930&#8217;da r\u00fcya analizi seminerinde de sunmu\u015ftur (Jung, 1928-1930, s. 479).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bu resim, Jung&#8217;un toplad\u0131\u011f\u0131 ve 1933&#8217;te Berlin&#8217;deki seminer dizisinde sundu\u011fu daha b\u00fcy\u00fck bir say\u0131n\u0131n par\u00e7as\u0131yd\u0131.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\"> ~Carl Jung, Yoga ve Meditasyon Psikolojisi, Sayfa 57 Resim 94<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u00e2tman varl\u0131\u011f\u0131n mutlak k\u00f6kenidir.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">\u00d6zel olan: O yaln\u0131zca en y\u00fcksek Buda&#8217;n\u0131nki gibi evrensel bir varl\u0131k, d\u00fcnyan\u0131n \u00f6z\u00fc de\u011fil, ayn\u0131 zamanda ki\u015fisel bir varl\u0131kt\u0131r. Herkesin ki\u015fisel bir Benli\u011fi, i\u00e7indeki bu \u00e2tman vard\u0131r ama bu evrenselin yaln\u0131zca bir y\u00f6n\u00fcd\u00fcr.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Her kim kendini yoga prati\u011fine kapt\u0131r\u0131rsa, bir \u015fekilde ki\u015fisel \u00e2tmandan genele do\u011fru akar ve sonra kendini evrensel bir varl\u0131k olarak g\u00f6r\u00fcr. <\/p>\n\n\n\n<p class=\"wp-block-paragraph\">~Carl Jung, Yoga ve Meditasyon Psikolojisi, Sayfa 62<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bir erkek i\u00e7in anne \u201conu ruhunun karanl\u0131\u011f\u0131ndan tehdit eden tehlikelere kar\u015f\u0131 korur\u201d.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Daha sonra, anne imago bi\u00e7imindeki anima e\u015fe aktar\u0131l\u0131r:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;Kar\u0131s\u0131 annenin b\u00fcy\u00fcl\u00fc rol\u00fcn\u00fc \u00fcstlenmek zorundad\u0131r. \u0130deal olarak ayr\u0131cal\u0131kl\u0131 evlili\u011fin pelerini alt\u0131nda, asl\u0131nda annesinin korumas\u0131n\u0131 ar\u0131yor ve b\u00f6ylece kar\u0131s\u0131n\u0131n koruyucu i\u00e7g\u00fcd\u00fclerinin eline oynuyor.&#8221;<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Nihayetinde gerekli olan \u015fey \u201canima&#8217;n\u0131n nesnele\u015ftirilmesidir.\u201d ~Carl Jung, The Black Books, Cilt I, Sayfa 100-101<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8230;anima&#8217;n\u0131n \u00f6zerk bir kompleks olarak \u00fcstesinden gelinmesi ve bilin\u00e7 ile bilin\u00e7d\u0131\u015f\u0131 aras\u0131ndaki ili\u015fkinin bir i\u015flevine d\u00f6n\u00fc\u015fmesidir.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bu s\u00fcre\u00e7 boyunca anima \u00f6zerk bir kompleksin daemonik g\u00fcc\u00fcn\u00fc kaybeder; bu da art\u0131k sahiplik uygulayamayaca\u011f\u0131 anlam\u0131na gelir, \u00e7\u00fcnk\u00fc depotentiasyona u\u011fram\u0131\u015ft\u0131r. ~Carl Jung, The Black Books, Cilt I, Sayfa 101<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Jung, anima \u201cmana \u201ds\u0131n\u0131 ya da g\u00fcc\u00fcn\u00fc kaybetti\u011finde, onu \u00f6z\u00fcmseyen insan\u0131n bunu edinmi\u015f olmas\u0131 ve b\u00f6ylece bir \u201cmana-ki\u015filik\u201d, \u00fcst\u00fcn irade ve bilgeli\u011fe sahip bir varl\u0131k haline gelmesi gerekti\u011fini savunmu\u015ftur. ~The Black Books, Cilt I, Sayfa 102<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">B\u00f6ylece an!ma&#8217;y\u0131 b\u00fct\u00fcnle\u015ftirip onun g\u00fcc\u00fcne eri\u015fen ki\u015fi ka\u00e7\u0131n\u0131lmaz olarak b\u00fcy\u00fcc\u00fc fig\u00fcr\u00fcyle \u00f6zde\u015fle\u015fir ve kendini bundan ay\u0131rt etme g\u00f6reviyle kar\u015f\u0131 kar\u015f\u0131ya kal\u0131r. ~Carl Jung, The Black Books, Cilt I, Sayfa 102<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">E\u011fer ki\u015fi anima \u00fczerindeki zafer iddias\u0131ndan vazge\u00e7erse, b\u00fcy\u00fcc\u00fc fig\u00fcr\u00fcn\u00fcn sahiplenmesi sona erer ve ki\u015fi manan\u0131n ger\u00e7ekten \u201cki\u015fili\u011fin orta noktas\u0131 \u201dna, yani benli\u011fe ait oldu\u011funu fark eder. ~Carl Jung, The Black Books, Cilt I, Sayfa 102<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Jung&#8217;un kendini deneyimlemesindeki kritik bir b\u00f6l\u00fcm, anima&#8217;n\u0131n b\u00fct\u00fcnle\u015ftirilmesi olarak adland\u0131rd\u0131\u011f\u0131 \u015feydi.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Toni Wolff bunu hikayenin bir taraf\u0131 olarak g\u00f6rm\u00fc\u015ft\u00fcr, \u00e7\u00fcnk\u00fc bu ayn\u0131 zamanda onu \u201cintrojekte etti\u011fi\u201d s\u00fcreci de i\u00e7ermektedir. ~The Black Books, Cilt I, Sayfa 95<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">1944&#8217;te, bir r\u00fcya \u00fczerine, o [Toni] Jung&#8217;un \u00f6znel d\u00fczeye gere\u011finden fazla vurgu yapt\u0131\u011f\u0131n\u0131 belirtti, \u201c\u00e7\u00fcnk\u00fc an!ma&#8217;y\u0131 ger\u00e7ekle\u015ftirmek zorundayd\u0131, ama b\u00f6ylece beni introjekte etti ve \u00f6z\u00fcm\u00fc ald\u0131.\u201d ~The Black Books, Cilt I, Sayfa 95<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">O [Jung] anima&#8217;y\u0131 \u201c\u00f6znenin kolektif bilin\u00e7d\u0131\u015f\u0131 taraf\u0131ndan nas\u0131l g\u00f6r\u00fcld\u00fc\u011f\u00fc\u201d olarak tan\u0131mlad\u0131. ~The Black Books, Cilt I, Sayfa 53<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Maria Moltzer, b\u00fcy\u00fck olas\u0131l\u0131kla. Y\u0131llar sonra Toni Wolff, Moltzer&#8217;in g\u00f6r\u00fcnd\u00fc\u011f\u00fc bir r\u00fcyaya at\u0131fta bulunarak, \u201cBen M. M. gibi miyim &#8211; yoksa o C.&#8217;nin anima&#8217;s\u0131 m\u0131?\u201d diye belirtmi\u015ftir. (20 A\u011fustos 1950, Diary O, s. 78). ~The Black Books, Cilt VI, Sayfa 277, Fn 264<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Y\u0131llar sonra Toni Wolff, \u201cOnun [Jung] an!ma&#8217;s\u0131 do\u011fal olarak bana kar\u015f\u0131, t\u00fcm kad\u0131nlar gibi\u201d (5 Kas\u0131m 1937, G\u00fcnl\u00fck K, s. 181). ~Kara Kitaplar, Cilt VII, Sayfa 213, fn 174<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">16 XII XI&#8217;den sonra y\u0131k\u0131c\u0131 semboller i\u00e7eren regresif bir ensest r\u00fcya g\u00f6rd\u00fc. An!ma&#8217;ya gitme giri\u015fimi g\u00f6r\u00fcn\u00fc\u015fe g\u00f6re yanl\u0131\u015f y\u00f6nlendirilmi\u015fti.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">K\u00f6t\u00fc sonu\u00e7lar do\u011furdu. Annemin \u00f6l\u00fcm\u00fcnden beri A. [An!ma] sessizli\u011fe g\u00f6m\u00fcld\u00fc. Anlaml\u0131! ~The Black Books, Cilt VII, Sayfa 235, fn 236<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">Bkz. yukar\u0131da, s. 232. Toni Wolff, 12 Eyl\u00fcl 1924 tarihli g\u00fcnl\u00fc\u011f\u00fcne \u015funlar\u0131 yazm\u0131\u015ft\u0131r:<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">&#8220;Beni hala bir anne olarak m\u0131 g\u00f6r\u00fcyor? Philemon oldu\u011fu i\u00e7in mi?&#8221; (G\u00fcnl\u00fck B, s. 6).<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">27 Aral\u0131k 1924&#8217;te \u015f\u00f6yle yazm\u0131\u015ft\u0131r: &#8220;Anima Toni-substitute, \u00e7\u00fcnk\u00fc anima birincil, bana kar\u015f\u0131 ko\u015fulsuz bir tutum yok. . . C. bana tam olarak anima gibi olmad\u0131\u011f\u0131m\u0131 s\u00f6yledi.<\/p>\n\n\n\n<p class=\"wp-block-paragraph\">An!ma benim uygunsuz bir \u015fekilde zeki oldu\u011fumu s\u00f6yledi&#8221; (Diary B, s. 76,88). ~The Black Books, Cilt VII, Sayfa 235-236, dn 237<\/p>","protected":false},"excerpt":{"rendered":"<p>Stupalar yar\u0131m k\u00fcre \u015feklindeki merkezi yap\u0131lard\u0131r, mezarlard\u0131r, \u00fcst \u00fcste \u00fc\u00e7 \u015femsiyeleri vard\u0131r&hellip;<\/p>","protected":false},"author":1,"featured_media":2457,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[9,93,1],"tags":[],"class_list":["post-2456","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-anima-ve-animus","category-beden","category-tum-blog"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v26.8 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Bu \u00fc\u00e7l\u00fcy\u00fc benlik, anima ve beden olarak da tan\u0131mlayabiliriz - 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