I WANT A LOVE
YEAR STOP SUN GIVE BIRTH
WORLD FILL UP ONE LOVE WANT
MAD LIKE LOVE LIFELONG DRIVE
EYES SMOKE ONE LOVE WANT
CONDITION UNDERSTAND GRIEF BE FOLDED
I WANT DEAR TO CRY WITH ME
MAD LIKE LOVE LIFELONG DRIVE
EYES SMOKE ONE LOVE WANT
14 Ağustos 2008 Perşembe
12 Ağustos 2008 Salı
LIFE UNIVERSAL VIEW
The Universal Selfless Self
"Our universe harbours nothing 'alien' to its own existence." - James N. Rose
unbounded cosmic consciousness
"The life force that supports your creative evolvement called life, is the same life force that holds an atom in its space and your earth in space. That life force has one universal principle: to be ever-evolving, ever-expanding, ever-becoming. Your life's purpose for all time has been to experience life and to learn from it and to refine and integrate what you have learned back into the principle called life."
The search for an expansive idea and experience of Self, is not new; it has been done in many shape and form throughout antiquity to modern times by exceptional individuals of certain inclinations. That inclination depending on the age and times and mass-beliefs of people can be found in some famous or even unknown, forgotten personalities who emerged in many areas of human-endeavor, including the realm of religion, spirituality, philosophy, sciences, arts, and even in politics and business.
The transmission of universal knowledge (knowing) had to pass through less clear filters. And time and again those universal principles (which is the very essence of religious and scientific query in the so-called Renaissance periods in all cultures) could not be translated or communicated for the greater part of humanity in a clear or undistorted manner. It is true that it takes a great mind to know one; it is also true that the extra-ordinary lives within the ordinary. How do we raise our ordinary mind and its perception to extra-ordinary heights to gain clarity and clear perspective? The knowledge that everything arises our of our mind (beliefs) and deeds (kamma) frees us from fear and constant mindfulness is the first basis of equanimity.
Four Sublime States of Mind
(doorway to the Divine Universal Consciousness)
All manifestations in the physical world of nature follow certain natural laws and universal principles. Unlike laws, principles are open-ended. Nature itself is multi-dimensional. That is there are natures within the Nature, as there are selves within the Self. Humans are part of the greater Nature, that extends beyond the reach of physical or material universe, in the same way your true self extends beyond your personality or personal body-mind-psyche. Now we have hyponotized ourselves so strongly that our self-identity is synonymous with our form-body-brain perception agglomerate (five-skandhas), that we think mind exists in brain or that consciousness-mind emerged from matter - when it is the other way.
Just as energy in the void does not need pre-existence of matter, mind-consciousness transcend physical forms. Matter is made of latent or condensed light energy. "We are multidimensional beings who inhabit many realms and who exist throughout eternity; developing continually into more creative and fulfilled individuals." - Seth
Some of the most beautiful expressions of purpose and meaning of human journey in the Universe can be found in the evoking songs of Tagore, also known as "the Universal Poet".
THE FOUR SUBLIME STATES
CONTEMPLATIONS ON LOVE, COMPASSION, SYMPATHETIC JOY AND EQUANIMITY
by Nyanaponika Thera
The Buddha often spoke about four states of mind as the four "Brahma-viharas": the divine or god-like dwellings, the lofty and excellent abodes in which the mind reaches outwards towards the immeasurable world of living beings, embracing them all in these boundless emotions. These four "sublime states" are: loving-kindness, compassion, sympathetic joy and equanimity. They are considered to be the ideal social attitudes, the springs underlying the ideal modes of conduct towards living beings. The great healers of social tension and conflict, the builders of harmony and cooperation, they serve as potent antidotes to the poisons of hatred, cruelty, envy and partiality so widespread in modern life. In the present tract, Ven. Nyanaponika Thera, one of the great interpreters of Buddhist teachings in our time, offers a series of contemplations on these four lofty states, exploring them individually and in their subtle and complex inter-relationships. Though short in extent, this tract remains one of the most inspiring and uplifting essays on Dhamma to appear in our era.
Introduction
Four sublime states of mind have been taught by the Buddha:
Love or Loving-kindness (metta)
Compassion (karuna)
Sympathetic Joy (mudita)
Equanimity (upekkha)
In Pali, the language of the Buddhist scriptures, these four are known under the name of Brahma-vihara. This term may be rendered by: excellent, lofty or sublime states of mind; or alternatively, by: Brahma-like, god-like or divine abodes.
These four attitudes are said to be excellent or sublime because they are the right or ideal way of conduct towards living beings (sattesu samma patipatti). They provide, in fact, the answer to all situations arising from social contact. They are the great removers of tension, the great peace-makers in social conflict, and the great healers of wounds suffered in the struggle of existence. They level social barriers, build harmonious communities, awaken slumbering magnanimity long forgotten, revive joy and hope long abandoned, and promote human brotherhood against the forces of egotism.
The Brahma-viharas are incompatible with a hating state of mind, and in that they are akin to Brahma, the divine but transient ruler of the higher heavens in the traditional Buddhist picture of the universe. In contrast to many other conceptions of deities, East and West, who by their own devotees are said to show anger, wrath, jealousy and "righteous indignation," Brahma is free from hate; and one who assiduously develops these four sublime states, by conduct and meditation, is said to become an equal of Brahma (brahma-samo). If they become the dominant influence in his mind, he will be reborn in congenial worlds, the realms of Brahma. Therefore, these states of mind are called God-like, Brahma-like.
They are called abodes (vihara) because they should become the mind's constant dwelling-places where we feel "at home"; they should not remain merely places of rare and short visits, soon forgotten. In other words, our minds should become thoroughly saturated by them. They should become our inseparable companions, and we should be mindful of them in all our common activities. As the Metta Sutta, the Song of Loving-kindness, says:
When standing, walking, sitting, lying down,
Whenever he feels free of tiredness
Let him establish well this mindfulness -
This, it is said, is the Divine Abode.
These four - love , compassion, sympathetic joy and equanimity - are also known as the boundless states (appamanna), because, in their perfection and their true nature, they should not be narrowed by any limitation as to the range of beings towards whom they are extended. They should be non-exclusive and impartial, not bound by selective preferences or prejudices. A mind that has attained to that boundlessness of the Brahma-viharas will not harbor any national, racial, religious or class hatred.
But unless rooted in a strong natural affinity with such a mental attitude, it will certainly not be easy for us to effect that boundless application by a deliberate effort of will and to avoid consistently any kind or degree of partiality. To achieve that, in most cases, we shall have to use these four qualities not only as principles of conduct and objects of reflection, but also as subjects of methodical meditation. That meditation is called Brahma-vihara-bhavana, the meditative development of the sublime states. The practical aim is to achieve, with the help of these sublime states, those high stages of mental concentration called jhana, "meditative absorption." The meditations on love, compassion and sympathetic joy may each produce the attainment of the first three absorptions, while the meditation on equanimity will lead to the fourth jhana only, in which equanimity is the most significant factor.
Generally speaking, persistent meditative practice will have two crowning effects: first, it will make these four qualities sink deep into the heart so that they become spontaneous attitudes not easily overthrown; second, it will bring out and secure their boundless extension, the unfolding of their all-embracing range. In fact, the detailed instructions given in the Buddhist scriptures for the practice of these four meditations are clearly intended to unfold gradually the boundlessness of the sublime states. They systematically break down all barriers restricting their application to particular individuals or places.
In the meditative exercises, the selection of people to whom the thought of love, compassion or sympathetic joy is directed, proceeds from the easier to the more difficult. For instance, when meditating on loving-kindness, one starts with an aspiration for one's own well-being, using it as a point of reference for gradual extension: "Just as I wish to be happy and free from suffering, so may that being, may all beings be happy and free from suffering!" Then one extends the thought of loving-kindness to a person for whom one has a loving respect, as, for instance, a teacher; then to dearly beloved people, to indifferent ones, and finally to enemies, if any, or those disliked. Since this meditation is concerned with the welfare of the living, one should not choose people who have died; one should also avoid choosing people towards whom one may have feelings of sexual attraction.
After one has been able to cope with the hardest task, to direct one's thoughts of loving-kindness to disagreeable people, one should now "break down the barriers"(sima-sambheda). Without making any discrimination between those four types of people, one should extend one's loving-kindness to them equally. At that point of the practice one will have come to the higher stages of concentration: with the appearance of the mental reflex-image (patibhaganimitta), "access concentration" (upacara samadhi) will have been reached, and further progress will lead to the full concentration (appana) of the first jhana, then the higher jhanas.
For spatial expansion, the practice starts with those in one's immediate environment such as one's family, then extends to the neighboring houses, to the whole street, the town, country, other countries and the entire world. In "pervasion of the directions," one's thought of loving-kindness is directed first to the east, then to the west, north, south, the intermediate directions, the zenith and nadir.
The same principles of practice apply to the meditative development of compassion, sympathetic joy and equanimity, with due variations in the selection of people. Details of the practice will be found in the texts (see Visuddhimagga, Chapter IX).
The ultimate aim of attaining these Brahma-vihara-jhanas is to produce a state of mind that can serve as a firm basis for the liberating insight into the true nature of all phenomena, as being impermanent, liable to suffering and unsubstantial. A mind that has achieved meditative absorption induced by the sublime states will be pure, tranquil, firm, collected and free of coarse selfishness. It will thus be well prepared for the final work of deliverance which can be completed only by insight.
The preceding remarks show that there are two ways of developing the sublime states: first by practical conduct and an appropriate direction of thought; and second by methodical meditation aiming at the absorptions. Each will prove helpful to the other. Methodical meditative practice will help love, compassion, joy and equanimity to become spontaneous. It will help make the mind firmer and calmer in withstanding the numerous irritations in life that challenge us to maintain these four qualities in thoughts, words and deeds.
On the other hand, if one's practical conduct is increasingly governed by these sublime states, the mind will harbor less resentment, tension and irritability, the reverberations of which often subtly intrude into the hours of meditation, forming there the "hindrance of restlessness." Our everyday life and thought has a strong influence on the meditative mind; only if the gap between them is persistently narrowed will there be a chance for steady meditative progress and for achieving the highest aim of our practice.
Meditative development of the sublime states will be aided by repeated reflection upon their qualities, the benefits they bestow and the dangers from their opposites. As the Buddha says, "What a person considers and reflects upon for a long time, to that his mind will bend and incline."
"Our universe harbours nothing 'alien' to its own existence." - James N. Rose
unbounded cosmic consciousness
"The life force that supports your creative evolvement called life, is the same life force that holds an atom in its space and your earth in space. That life force has one universal principle: to be ever-evolving, ever-expanding, ever-becoming. Your life's purpose for all time has been to experience life and to learn from it and to refine and integrate what you have learned back into the principle called life."
The search for an expansive idea and experience of Self, is not new; it has been done in many shape and form throughout antiquity to modern times by exceptional individuals of certain inclinations. That inclination depending on the age and times and mass-beliefs of people can be found in some famous or even unknown, forgotten personalities who emerged in many areas of human-endeavor, including the realm of religion, spirituality, philosophy, sciences, arts, and even in politics and business.
The transmission of universal knowledge (knowing) had to pass through less clear filters. And time and again those universal principles (which is the very essence of religious and scientific query in the so-called Renaissance periods in all cultures) could not be translated or communicated for the greater part of humanity in a clear or undistorted manner. It is true that it takes a great mind to know one; it is also true that the extra-ordinary lives within the ordinary. How do we raise our ordinary mind and its perception to extra-ordinary heights to gain clarity and clear perspective? The knowledge that everything arises our of our mind (beliefs) and deeds (kamma) frees us from fear and constant mindfulness is the first basis of equanimity.
Four Sublime States of Mind
(doorway to the Divine Universal Consciousness)
All manifestations in the physical world of nature follow certain natural laws and universal principles. Unlike laws, principles are open-ended. Nature itself is multi-dimensional. That is there are natures within the Nature, as there are selves within the Self. Humans are part of the greater Nature, that extends beyond the reach of physical or material universe, in the same way your true self extends beyond your personality or personal body-mind-psyche. Now we have hyponotized ourselves so strongly that our self-identity is synonymous with our form-body-brain perception agglomerate (five-skandhas), that we think mind exists in brain or that consciousness-mind emerged from matter - when it is the other way.
Just as energy in the void does not need pre-existence of matter, mind-consciousness transcend physical forms. Matter is made of latent or condensed light energy. "We are multidimensional beings who inhabit many realms and who exist throughout eternity; developing continually into more creative and fulfilled individuals." - Seth
Some of the most beautiful expressions of purpose and meaning of human journey in the Universe can be found in the evoking songs of Tagore, also known as "the Universal Poet".
THE FOUR SUBLIME STATES
CONTEMPLATIONS ON LOVE, COMPASSION, SYMPATHETIC JOY AND EQUANIMITY
by Nyanaponika Thera
The Buddha often spoke about four states of mind as the four "Brahma-viharas": the divine or god-like dwellings, the lofty and excellent abodes in which the mind reaches outwards towards the immeasurable world of living beings, embracing them all in these boundless emotions. These four "sublime states" are: loving-kindness, compassion, sympathetic joy and equanimity. They are considered to be the ideal social attitudes, the springs underlying the ideal modes of conduct towards living beings. The great healers of social tension and conflict, the builders of harmony and cooperation, they serve as potent antidotes to the poisons of hatred, cruelty, envy and partiality so widespread in modern life. In the present tract, Ven. Nyanaponika Thera, one of the great interpreters of Buddhist teachings in our time, offers a series of contemplations on these four lofty states, exploring them individually and in their subtle and complex inter-relationships. Though short in extent, this tract remains one of the most inspiring and uplifting essays on Dhamma to appear in our era.
Introduction
Four sublime states of mind have been taught by the Buddha:
Love or Loving-kindness (metta)
Compassion (karuna)
Sympathetic Joy (mudita)
Equanimity (upekkha)
In Pali, the language of the Buddhist scriptures, these four are known under the name of Brahma-vihara. This term may be rendered by: excellent, lofty or sublime states of mind; or alternatively, by: Brahma-like, god-like or divine abodes.
These four attitudes are said to be excellent or sublime because they are the right or ideal way of conduct towards living beings (sattesu samma patipatti). They provide, in fact, the answer to all situations arising from social contact. They are the great removers of tension, the great peace-makers in social conflict, and the great healers of wounds suffered in the struggle of existence. They level social barriers, build harmonious communities, awaken slumbering magnanimity long forgotten, revive joy and hope long abandoned, and promote human brotherhood against the forces of egotism.
The Brahma-viharas are incompatible with a hating state of mind, and in that they are akin to Brahma, the divine but transient ruler of the higher heavens in the traditional Buddhist picture of the universe. In contrast to many other conceptions of deities, East and West, who by their own devotees are said to show anger, wrath, jealousy and "righteous indignation," Brahma is free from hate; and one who assiduously develops these four sublime states, by conduct and meditation, is said to become an equal of Brahma (brahma-samo). If they become the dominant influence in his mind, he will be reborn in congenial worlds, the realms of Brahma. Therefore, these states of mind are called God-like, Brahma-like.
They are called abodes (vihara) because they should become the mind's constant dwelling-places where we feel "at home"; they should not remain merely places of rare and short visits, soon forgotten. In other words, our minds should become thoroughly saturated by them. They should become our inseparable companions, and we should be mindful of them in all our common activities. As the Metta Sutta, the Song of Loving-kindness, says:
When standing, walking, sitting, lying down,
Whenever he feels free of tiredness
Let him establish well this mindfulness -
This, it is said, is the Divine Abode.
These four - love , compassion, sympathetic joy and equanimity - are also known as the boundless states (appamanna), because, in their perfection and their true nature, they should not be narrowed by any limitation as to the range of beings towards whom they are extended. They should be non-exclusive and impartial, not bound by selective preferences or prejudices. A mind that has attained to that boundlessness of the Brahma-viharas will not harbor any national, racial, religious or class hatred.
But unless rooted in a strong natural affinity with such a mental attitude, it will certainly not be easy for us to effect that boundless application by a deliberate effort of will and to avoid consistently any kind or degree of partiality. To achieve that, in most cases, we shall have to use these four qualities not only as principles of conduct and objects of reflection, but also as subjects of methodical meditation. That meditation is called Brahma-vihara-bhavana, the meditative development of the sublime states. The practical aim is to achieve, with the help of these sublime states, those high stages of mental concentration called jhana, "meditative absorption." The meditations on love, compassion and sympathetic joy may each produce the attainment of the first three absorptions, while the meditation on equanimity will lead to the fourth jhana only, in which equanimity is the most significant factor.
Generally speaking, persistent meditative practice will have two crowning effects: first, it will make these four qualities sink deep into the heart so that they become spontaneous attitudes not easily overthrown; second, it will bring out and secure their boundless extension, the unfolding of their all-embracing range. In fact, the detailed instructions given in the Buddhist scriptures for the practice of these four meditations are clearly intended to unfold gradually the boundlessness of the sublime states. They systematically break down all barriers restricting their application to particular individuals or places.
In the meditative exercises, the selection of people to whom the thought of love, compassion or sympathetic joy is directed, proceeds from the easier to the more difficult. For instance, when meditating on loving-kindness, one starts with an aspiration for one's own well-being, using it as a point of reference for gradual extension: "Just as I wish to be happy and free from suffering, so may that being, may all beings be happy and free from suffering!" Then one extends the thought of loving-kindness to a person for whom one has a loving respect, as, for instance, a teacher; then to dearly beloved people, to indifferent ones, and finally to enemies, if any, or those disliked. Since this meditation is concerned with the welfare of the living, one should not choose people who have died; one should also avoid choosing people towards whom one may have feelings of sexual attraction.
After one has been able to cope with the hardest task, to direct one's thoughts of loving-kindness to disagreeable people, one should now "break down the barriers"(sima-sambheda). Without making any discrimination between those four types of people, one should extend one's loving-kindness to them equally. At that point of the practice one will have come to the higher stages of concentration: with the appearance of the mental reflex-image (patibhaganimitta), "access concentration" (upacara samadhi) will have been reached, and further progress will lead to the full concentration (appana) of the first jhana, then the higher jhanas.
For spatial expansion, the practice starts with those in one's immediate environment such as one's family, then extends to the neighboring houses, to the whole street, the town, country, other countries and the entire world. In "pervasion of the directions," one's thought of loving-kindness is directed first to the east, then to the west, north, south, the intermediate directions, the zenith and nadir.
The same principles of practice apply to the meditative development of compassion, sympathetic joy and equanimity, with due variations in the selection of people. Details of the practice will be found in the texts (see Visuddhimagga, Chapter IX).
The ultimate aim of attaining these Brahma-vihara-jhanas is to produce a state of mind that can serve as a firm basis for the liberating insight into the true nature of all phenomena, as being impermanent, liable to suffering and unsubstantial. A mind that has achieved meditative absorption induced by the sublime states will be pure, tranquil, firm, collected and free of coarse selfishness. It will thus be well prepared for the final work of deliverance which can be completed only by insight.
The preceding remarks show that there are two ways of developing the sublime states: first by practical conduct and an appropriate direction of thought; and second by methodical meditation aiming at the absorptions. Each will prove helpful to the other. Methodical meditative practice will help love, compassion, joy and equanimity to become spontaneous. It will help make the mind firmer and calmer in withstanding the numerous irritations in life that challenge us to maintain these four qualities in thoughts, words and deeds.
On the other hand, if one's practical conduct is increasingly governed by these sublime states, the mind will harbor less resentment, tension and irritability, the reverberations of which often subtly intrude into the hours of meditation, forming there the "hindrance of restlessness." Our everyday life and thought has a strong influence on the meditative mind; only if the gap between them is persistently narrowed will there be a chance for steady meditative progress and for achieving the highest aim of our practice.
Meditative development of the sublime states will be aided by repeated reflection upon their qualities, the benefits they bestow and the dangers from their opposites. As the Buddha says, "What a person considers and reflects upon for a long time, to that his mind will bend and incline."
5 Ağustos 2008 Salı
YUDUM YUDUM AŞK
YUDUM YUDUM AŞK
İşte bak güneşin doğduğu yerden batıyor hüzünlerim gecenin zifirine ve sen açıyorsun renk,renk çiçeklerle sabahın aydınlığına...İşte yine satıyorum sensiz geçen zamanı,içimi dolduran varlığının mutluluğuna... Gözlerimi,sen bildiğim uzaklara dikip,dudaklarımdaki tebessümün kıvrımına yerleştiriyorum sevdanı...Serçeleri dinliyorum huzurla,sana söylüyorlar şarkılarını... İşte,işte yine bir sabah ve hayallerimde senle dans edip yudum,yudum içiyorum aşkını..
İşte bak güneşin doğduğu yerden batıyor hüzünlerim gecenin zifirine ve sen açıyorsun renk,renk çiçeklerle sabahın aydınlığına...İşte yine satıyorum sensiz geçen zamanı,içimi dolduran varlığının mutluluğuna... Gözlerimi,sen bildiğim uzaklara dikip,dudaklarımdaki tebessümün kıvrımına yerleştiriyorum sevdanı...Serçeleri dinliyorum huzurla,sana söylüyorlar şarkılarını... İşte,işte yine bir sabah ve hayallerimde senle dans edip yudum,yudum içiyorum aşkını..
2 Ağustos 2008 Cumartesi
hayat
Hayatın neresindeyiz biz? Geçit vermeyen karlı dağların yalçın kayalıklarında
mı?Yoksa herşeyin önümüze sunulduğu bir sarayda mı? Önemli olan neresinde
olduğumuz değildir;önemli olan bulunduğumuz yeri ne kadar yaşayabildiğimizdir.
Hemen hemen hepimizin arada sırada bizi uyandıran bir
çalar saati vardır.Hepimiz daha en başında saatlerimizi ileriye
almışızdır.Peki ya bu nedendir? Saatlerimizi ileri almamızın nedeni
nedir? Hayatı daha önde takip etmek, daha önceden yaşamak için mi?Bu sorunun
cevabı elbette bu değildir. Belki gideceğimiz yere yetişebilmek yada
yapacağımız işi aksatmamaktır amacımız; ama bu bizim hayatı ne kadar zor
gördüğümüzü gösteren bir durumdur. Hayat gerçekten zordur. İnsanların
duygularını hayallerini ertelemelerine sebep olan bir yoldur hayat.Bu yolun
kimi yerleri eğimli kimi yerleri düz olsa bile en can alıcı noktaları hep
diktir.Bu yüzden yeni bir elbise alacak oluruz,erteleriz;evimize yeni bir
eşya alacak oluruz,erteleriz.Her şeyi ileri bir tarihe atarız ve geleceğimize
yolladığımız tüm isteklerimize kavuşsak bile kendimizden mutlaka bir şeyler yitiririz.
Bu yüzden elde ettiklerimiz de ilk istediğimiz zamanki hazzı bile vermeyebilir.Hayata karşı
oynadığımız oyunda her hamlemizi dikkatli yapmalıyız.Hayatı yeri geldiğinde gününde de
yaşayabilmeyi bilmeliyiz.Hayatın neresine gideceğiz biz?Büyük harflerle
KİMBİLİR NEREDE VE NE ZAMAN
YOLCULUK NEREYE DOSTUM
Hayat bir oyun bizim için oynuyor
Deftere anlatılanlar sığmıyor
Kalbimde bir yara dermanı bulunmuyor
Yolculuk nereye dostum...
Bırakıp bir kenara yaşadıklarımızı
Unutmak için çabaladıklarımızı
Asla unutmadık ki asla
Yolculuk nereye dostum...
bir özlem var içimde uzaklara dogru
engin denizlere sana,ve aşkımıza
sisli bir maziden uzakta
yalnızca sana yakın
gönlümün dalgalarında sevgim kalsın
bitmeyen ruyalarimda hep sen varsin...
mı?Yoksa herşeyin önümüze sunulduğu bir sarayda mı? Önemli olan neresinde
olduğumuz değildir;önemli olan bulunduğumuz yeri ne kadar yaşayabildiğimizdir.
Hemen hemen hepimizin arada sırada bizi uyandıran bir
çalar saati vardır.Hepimiz daha en başında saatlerimizi ileriye
almışızdır.Peki ya bu nedendir? Saatlerimizi ileri almamızın nedeni
nedir? Hayatı daha önde takip etmek, daha önceden yaşamak için mi?Bu sorunun
cevabı elbette bu değildir. Belki gideceğimiz yere yetişebilmek yada
yapacağımız işi aksatmamaktır amacımız; ama bu bizim hayatı ne kadar zor
gördüğümüzü gösteren bir durumdur. Hayat gerçekten zordur. İnsanların
duygularını hayallerini ertelemelerine sebep olan bir yoldur hayat.Bu yolun
kimi yerleri eğimli kimi yerleri düz olsa bile en can alıcı noktaları hep
diktir.Bu yüzden yeni bir elbise alacak oluruz,erteleriz;evimize yeni bir
eşya alacak oluruz,erteleriz.Her şeyi ileri bir tarihe atarız ve geleceğimize
yolladığımız tüm isteklerimize kavuşsak bile kendimizden mutlaka bir şeyler yitiririz.
Bu yüzden elde ettiklerimiz de ilk istediğimiz zamanki hazzı bile vermeyebilir.Hayata karşı
oynadığımız oyunda her hamlemizi dikkatli yapmalıyız.Hayatı yeri geldiğinde gününde de
yaşayabilmeyi bilmeliyiz.Hayatın neresine gideceğiz biz?Büyük harflerle
KİMBİLİR NEREDE VE NE ZAMAN
YOLCULUK NEREYE DOSTUM
Hayat bir oyun bizim için oynuyor
Deftere anlatılanlar sığmıyor
Kalbimde bir yara dermanı bulunmuyor
Yolculuk nereye dostum...
Bırakıp bir kenara yaşadıklarımızı
Unutmak için çabaladıklarımızı
Asla unutmadık ki asla
Yolculuk nereye dostum...
bir özlem var içimde uzaklara dogru
engin denizlere sana,ve aşkımıza
sisli bir maziden uzakta
yalnızca sana yakın
gönlümün dalgalarında sevgim kalsın
bitmeyen ruyalarimda hep sen varsin...
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