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Carl Gustav Jung’un ortaya koyduğu kolektif bilinçdışı ve arketipler kuramı insanın benliği ile yüzleşerek kendini gerçekleştirme eğilimini ihtiva etmektedir. Bilinç ve arketipler arasında kurulacak ilişki ile kendini gerçekleştirecek olan insanın, olgunlaşmak için çeşitli aşamalardan geçmesi ve bazı zorlukları aşması gerekmektedir. Kendini gerçekleştirme süreciyle ilgili olarak Jung, “gölge, persona, anima, animus, yaşlı bilge, yüce ana ve kendilik (özbenlik)” arketiplerini ortaya koymuş ve bunların ne olduğu ile nasıl bir fonksiyona sahip olduklarını etraflı bir şekilde açıklamıştır. İlaveten Jung, kendini gerçekleştirme serüveninde birey için “kahraman” arketipini kullanmaktadır. Yolculuğunu başarıyla tamamlayan kahraman, manevi (tinsel) anlamda yeniden doğmuş olarak başladığı noktaya geri döner ve yaşadığı içe dönük tecrübeleri dışa aktarır. Tam çevrim olarak adlandırılan bu dairesel dönüşümün, bütün toplum ve kültürlerde benzer şekillerde gerçekleştiği Joseph Campbell tarafından sistematik olarak ortaya konmuştur. Campbell, kolektif bilinçdışında mündemiç olan kahraman arketipine yoğunlaşmış ve temel aşamalarını “maceraya çağrı-ayrılış-erginlenme-dönüş” olarak belirlediği kahramanlık mitosunu “sonsuz bir yolculuk” olarak ifade etmiştir. Mit, masal, efsane, destan gibi pek çok anlatıya sinmiş olan kolektif bilinçdışı ve kahramanlık mitosu, gerek sözlü gerek yazılı bütün ürünlerde az veya çok kendini göstermektedir. Dolayısıyla klasik edebiyatın ana çizgisi aşk ve macera olan uzun soluklu mesnevilerini de kahramanlık mitosu, kolektif bilinçdışı ve arketipler bağlamında değerlendirmek mümkündür. Söz konusu mesnevilerden biri de Lami’î Çelebi’nin Ferhâd ile Şîrîn adlı eseridir. Bu çalışmada Lami’î Çelebi’nin Ferhâd ile Şîrîn mesnevisi Jung’un arketipler kuramı ve Campbell’ın kahramanlık mitosu bağlamında değerlendirilecektir.
The collective unconsciousness and archaeological theory by Carl Gustav Jung contains the tendency to realize itself by facing the human self. The person who will realize himself with the relationship that will be established between consciousness and archetypes, must pass through various stages to mature and overcome some difficulties. In relation to the process of self-realizing, Jung has revealed the archetypes of "shadow, persona, anima, animus, old wise, supreme mother and self-sufficiency" and has detailed what they are and how they have a function. Jung uses the "hero" archetype for the individual in his self-realization. The hero, who successfully completes his journey, returns to the point where he begins as a rebirth in the spiritual (spiritual) sense and translates out the inner experiences he has experienced. This circular transformation, called the full circle, has been systematically revealed by Joseph Campbell, where it is happening in similar ways in all societies and cultures. Campbell focused on the hero's archetype, which is dominant outside the collective consciousness, and described the heroic myth that he defined his basic stages as "invitation-deparation-return to the match" as "an eternal journey". The collective unconsciousness and heroicity myth, which is immersed in many stories, such as myths, fairy tales, legends, narratives, shows itself little or much in all the products written or verbally. Therefore, the main line of classical literature is love and adventure, and it is also possible to evaluate the long-death mushrooms in the context of the myth of heroism, collective unconsciousness and archetypes. One of these is the name of Lami’s Chelebi’s Ferhâd and Shîrîn. This study will be evaluated in the context of the archaeopathic theory of Lami's Chelebi's Ferhad and Shirin's mesneve Jung and Campbell's myth of heroism.
The collective unconscious and archetypes theory put forward by Carl Gustav Jung includes the tendency of self-actualization by confronting the self of the human. The person who will realize himself with the relationship to be established between consciousness and archetypes must go through various stages and overcome some difficulties in to mature. Regarding the process of self-actualization Jung, put forwarded the archetypes of “shadow, persona, anima, animus, oldwise, supreme mother, and self” and explained in detail what they are and what function they have. Additionally, Jung uses the “hero” archetype for the individual in his adventure of self-actualization. The hero who successfully completing his journey, returns to where he started beingreborn in a spiritually and exports his inward experiences. It has been systematically demonstrated by Joseph Campbell that this circular transformation, which is called the full cycle, takesplace in similar ways in all societies and cultures. Campbell concentrated on the hero archetype that is entering in the collective unconscious and expressed the myth of heroism as “an endless journey”, which he determined as “call to adventure departure-maturity-return” the basic stages. The myth of the collective unconscious and heroism, which permeates many narratives such as myth, fairytale, legend and epic, is more or less manifested in all oral and written products. Therefore, it is possible to evaluate the long-term masnavi, whose main line of classical literature is love and adventure, in the context of heroic myth, collective unconscious and archetypes. One of these masnavi is Lami’i Çelebi’s work named Ferhad and Şirin. In this study, Lami’i Çelebi’s masnavi with Ferhad and Şirin will be evaluated in the context of Jung’s theory of archetypes and Campbell’s heroic myth.
Journal Type : Uluslararası
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