Here, is the meeting point of people came across, who are inspired from teachings of 13th century Sofi Sheikh Mevlana and one of the 20th century mystics OSHO and who comprehends the meanings in their teachings’ essence and choose to experince them.

We fall for OSHO’s questioning approach, to the journey in humanbeings’ existence dream that he formed by integrating Sofi tradition with Zen and Buddhism. And we are fascinated by Mevlana’s love for the lover.

While keeping track of these two;

our purpose on sharing about Sufism, Buddhism, Tao and Zen with the thought of hugging everything related to existence, love, tolerance, peace, awareness and human; has transformed our craving to a new life and a new human, into the scream of a bird in the lime.

For Mevlana, human is a junctor that self-collects the mortal and immortal, good and bad, divine and humane. Human is a vision in this creation, for living the evolution process in a mortal body. Human is a fruit of the existence tree.

He calls in one of his rubaie:

“Semblance occured from dissemblance. It is the bee that builds the existence comb. It is not the wax or comb that gets the bee into a body. The bee are us, the shape and abundance are just the wax we produced. The shape and the substance came from us to the body, not us from them; the wine got drunk from us, not us from wine.”

Mevlana also calls:

“You are the purpose. Why are you running around? ‘It’, means you. But you, do not ever say ‘me’, always say ‘you’.” If the eye sees honestly, you become ‘It’ and It becomes ‘you’.”

Mevlana united the essence of existence, in other words -the creator might- with the essence of human. Human’s honour and responsibilty, pleasure and ordeal arises from this unity. This unity has made the human, the purpose of existence. Existence makes sense with human. The creator wathes It’s piece through human, because the human is God’s eye and mirror. Man needs to understand where he came from to understand what he is. This honour of human is not for free. It brings big responsibility and misery along with this honour. Just like the honour, human’s responsibility and misery are also the biggest responsibility and misery of existence. Mevlana’s fight is for turning the human who knuckles under for property, into a subjucating, creative individual.

According to Mevlana, this kind of understanding is the destiny of a human who is aware of being parted from the Creator might. “God mentioned the secrets of exaltedness in human. If you really kotow with all your spirit, heart, body in front of a human, wherever you turn, it becomes Kaaba to your heart.”

Exalted Mevlana calls:

“You, the copy of God’s book,

You, the mirror to the beauty of Sultan,

Nothing is apart from you in the universe.

Whatever you want, want from yourself, search from yourself,

What you look for is you, you.” Fihi Ma Fih.

To have an idea about how dignitary Mevlana is, even giving ear to this expression that embraces the cultures, surpases many ages; he made to tell, actually how powerful a human-being is: “Pull yourself together, tell a totally new word and the world renews. That word should be such a word, that goes over the limits of world. What is the limit, what is the measure? It should not know about!”

According to Mevlana, the goods and the peace on the stage of existence, neccesitates existence of the evil and struggle concomitantly; because goodness is being able to overcome and defeat the evil. Human achieves its privilege and value among other members of the existence family, by resolving the conflict between opposite elements of existence with balance as it should be. In other words, this contrast in human existence is a precondition for human figure to rise above.

Mevlana indicates ‘the divine deposit’ is, human’s smartness, strong-willingness, liability; which the earth and sky bewared to take in charge, but human-being has taken this responsibility defiantly. Therefore, to Mevlana, valuation criterion for each human is the success on showing fidelity to the entrusted divine deposit.

According to Mevlana, the man’s primary duty and assignment is to recognise the reality of his existence. To him, if a man doesn’t know his existence reality, regardless of whatever knowledge, talent he has, it doesn’t count as he did a respected work because the main duty has been neglected. He explains this with an example:

“For instance, a Sultan sends you to a village for a particular work; you go, do hundreds of work but that particular one, and come back, you are counted as you did nothing. Human is here, in the world for a reason and that is the purpose. If the human doesn’t do that, means nothing has been done.” Fihi Ma Fih

According to Mevlana, human constitutes the last and complemental ring of the existence chain. By the reason of its existence, the man contains both worlds within himself and cosists of body-spirit integrity. Human, gets its prerogative in the existence family from its spirit that can directly contact with the source, from the mind and from the heart. Accordingly, Mevlana considers man’s knowing his reality, equal with knowing his creator; and knowing his God, equal with knowing himself. Mentioned unique privilege of humankind exists potentially in every human. But to Mevlana, what renders someone as worthy or worthless, depends on how a man constructs his heart. Because the man is nothing more than his heart.

And on top of all these realities, OSHO tells in the vernacular of the day;

“The old concept of man was of either/or materialist or spiritualist, moral or immoral, sinner or Saint. It was based on division, split. It created a schizophrenic humanity. The whole past of humanity has been sick, unhealthy, insane. In three thousand years, five thousand wars have been fought. This is just utterly mad; it is unbelievable. It is stupid, unintelligent, inhuman. Once you divide man in two, you create misery and hell for him. He can never be healthy and can never be whole, the other half that has been denied will go on taking revenge. It will go on finding ways and means to overcome the part that you have imposed upon yoursel. You will become a battle-ground, a çivil war. That’s what has been the case in the past. In the past we were not able to create real human beings., but humanoids. A humanoid is one who looks like a human being but utterly crippled, paralysed. He has not been allowed to bloom in this totality. He is half, and because he is half he is always in anguish and tension; he cannot celebrate. Only a whole man can celebrate. Celebration is the fragrance of being whole. Only a tree that has lived wholly will flower. Man has nıt flowered yet. The past has been very dark and dismal. It has been a dark night of the soul. And because it was repressive, it was bound to become aggressice. If something is repressed, man becomes aggressive, he loses all soft qualities. It was always so up to now. We have come to a point where the old has to be dropped and the new to be heralded. “ 

“And my whole approach is to bring abridge into each individual, so that you are one whole. Don’t be against your body; it is your home.

Don’t be against your consciousness, because without consciousness your house may be very decorated but it won’t have any master, it will be empty. Together they create a beauty, a fuller life. Symbolically, I have chosen Zorba fort he body and Buddha fort he soul. Each statement that I make –whether it is about Zorba or about Buddha- implies the other automatically, because to me they are inseparable. It is only a question of emphasis. Zorba is only the beginning. Sooner or late, if you allow Zorba full ecpression, you are bound to think of something better, higher, greater. It will not come out of thinking; it will come out of your experience- because those small experiences will become boring. Buddha himself had become to be Buddha because he had lived the life of a zorba.

It was out of the Zorba that the search, for Buddha, started. Not everybody becomes a buddha; and the basic reason is that the Zorba remains unlived.

Enjoy your body, enjoy your physical existence.”


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