Tag Archives: Yilmaz Alimoglu

The purpose of religion in human life

What I have personally experienced and observed is that the purest and most adored knowledge, poetry and artistic creativity have been inspired by signs from the divine. When we look deeply into western philosophy, we often find that individuals have, in essence, re-processed religious texts using different words, thereby removing the core of the divine […]

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The contemplative mind

Being able to search for truth requires great deal of endurance and being able to tell the truth requires great deal of courage. Seeking and finding truth is like building and having a spiritual home. It is not an isolated existence at all, to the contrary, it is an existence in fullness with depth. It […]

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Dies, o mein Geliebter, ist meine Dichtkunst

-  diese Verse sind dem Geliebten gewidmet – Oh kleines Menschen-ich Hast du Mich erblickt? Im Himmelsdom der Leidenschaft Im Großen Meer der Liebeskraft Tief im Herzen des Geliebten* Oh Nachtigallen, was wären Rosen ohne eure süßen Lieder? So wie der Nachtigallen Schall in des Geliebten Seelengarten, so lodert meine Flamme auf, und dichtet einzigst […]

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Presentation: Deserts and Mountains

A short presentation on some of the themes explored in Deserts and Mountains, a novel by Yilmaz Alimoglu. The story follows one man’s transformative journey through the past, during which he gains a deeper understanding of the present. Ali Dogan is a man in search of identity in a world where none is given, a […]

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Thinking about Friedrich Nietzsche by Yilmaz Alimoglu

Nietzsche said: “We interpret ourselves as a unity in a world of images, which we created”. Do I think this statement can be used to interpret Ali’s life experience before he starts his journey as told in Deserts and Mountains?

There was a degree of contempt in Ali’s heart that caused him some uneasiness toward others. This in many ways created his suspicious character that possessed an inability to trust other human beings or value contrary ways of being. Ali was plagued by Turkish and Islamic dogmas, which imply that one should not criticize the established order, the penalty of which could be very harsh. These ways of being are largely unquestioned and very much an embedded way of thinking, but we witnessed Ali struggle under the weight of these burdensome and poisonous beliefs. Going through this schooling of indoctrination, this type of perceived “unity in a world of images, which we create” can turn a person into a very strange being. It is a process of being imprisoned for the rest of one’s life, if somehow the means cannot be found to challenge what has been taught.

The personal emotional stress that comes from a relationship breakdown along with all the other issues, which had been going on the background for Ali became too much to bear. At that point in his life, he felt trapped, comparable to living in a prison cell without any light, very little possibly of imagining better conditions of the heart and mind, without an apparent exit door in sight. It was an excruciating, daily pain from which Ali needed to liberate himself, in order to live a freer and more fulfilling life.

I can relate to Nietzsche in many ways and believe that he may have been a disguised eccentric mystic who could not be understood by his countrymen of the time—unfortunately even now. He had interesting connections to Sufi poets like Hafiz and I admired his works during my university years. He had profound thoughts and at the time I was not able to comprehend most of them, as they were too complex and unconventional.

I am happy that a person like Nietzsche stepped on the face of this earth. I believe he would be very much disoriented after discovering what was going on in his culture, especially with people of great intelligence and of religious persuasion in our time. He did what he had to do and he could have done better. Unfortunately he could not find a balance and eventually collapsed under the burden of painful experiences. We might also imagine that Ali could have easily shared this same fate, given the level of anguish he experienced in his soul and the difficult questions that he sought to find answers.

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A sermon, and Deserts and Mountains by Dick Moore

Lent 2, 2011

Who’s Included in the Promise?

My journey of Lent started with an air flight to Los Angeles to visit my daughter and her family last week. I had packed the book Best Laid Plans and was about to begin reading it when my seat mate asked me about the book. I talked about the CBC Canada Reads contest and the books chosen for this year, some of which I had read.

Ayia Triada - Holy Trinity Church Istanbul, Turkey

My seat mate, Yilmaz Alimoglu, told me that he was an author and had recently published his first book. In response to my enthusiasm and questions, he presented me with a copy.

I began reading it at once and in response to my questions about the setting and circumstances of the story Yilmaz disclosed that part of the book was inspired from own life experiences, the account of his journey to Deserts  and Mountains, (the title of the book) to a deeper self awareness and religious practice.

The book’s protagonist, Ali, is a Sufi, a branch of Islam. After the birth of his children Ali returns to the practise of his faith, attending the dargah (Sufi temple) regularly and praying the zikr (meditation). His Christian wife is embarrassed by his fervour and makes sarcastic remarks about it.

Ali feels that what he perceives as his wife’s rejection of his religious practise may be a deal breaker for his marriage and decides to take some time away from his family to undertake a journey to mountains and deserts to find his way.

The Sufis are the mystical branch of Islam. Like their mystical Christian and Jewish, and I assume Hindu brothers and sisters, Sufis relish and delight in their up close and personal relationship with the divine. Also like their Christian and Jewish counterparts, they often rub up against the mainstream of their religious traditions causing friction.  The mystics care less about dogmas and doctrines that separate believers and more about the relationship with God, which they share.

The Bulgarian St Stephen Church is a Bulgarian Orthodox church in Fatih, Istanbul, Turkey, famous for being made of cast iron. The church belongs to the Bulgarian minority in the city. Ottoman era.

It is this “beyond the differences and beyond the dogmas” that attracted me to the story. I am regularly and painfully aware of the “us versus them” mentality that seems to have captured the world. Reading the papers, listening to the radio I am regularly assaulted by the intolerance and conflict of the “us and them” mentality.

Here in Toronto, the folks at City Hall seem to care more for saving taxpayers’ dollars (us) than they are by the plight of homeless people or low income people housed by the Toronto Housing Corporation (them).

In Ottawa the federal government seems intent on punishing and jailing offenders rather than eliminating poverty, preventing crime or rehabilitating offenders. A very small program assisting Palestinians appears to be sufficient cause for eliminating the funding of all the programs sponsored by Kairos worldwide.

The governor and Republican legislators in Wisconsin declare war on public servants depriving them of the protections of collective bargaining and efforts of common cause.

Listening to the radio I regularly hear comments and commentary on the news directed against Muslims and nothing of such heroic acts as the hundreds of Egyptian Muslims, who after the bombing of a Coptic church by extremists, surrounded Coptic places of worship to protect worshippers there from attack.

If we examine this morning’s readings I believe we can find an antidote to these poisonous “us versus them” messages.

In the Genesis reading we find Abram and Sarai called by God to get up and go. They are called to leave the security of all they hold near and dear: family, friends, their land and their people.

In return for this God makes promises to them:

They will be given a land of their own in some undisclosed future.

They will become a great nation, despite their advanced ages and their infertility.

All families of the earth will be blessed through them (today’s jack pot promise).

The universality of that promise is key here. There are no “us or them”, all families of the earth will be blessed through Abraham and Sarai. This promise recalls to me the teaching of the Second Vatican Council regarding developing a profound respect for other religious traditions (another of the teachings of that council that is yet to be fulfilled).

It seems to me Holy Trinity’s aspirations to reach out and grow, to  connect with Ryerson University and its student body and situated as it is near the Islamic Centre at Dundas and Edward Street, that a public education series on the beliefs of the Islamic faith is a timely and feasible initiative.

In the second reading Paul wrestles with the size and inclusiveness of Abraham’s family. He comes down on the side of inclusiveness of the gentiles, the hot button issue of his time. Paul’s conclusion is an antidote to bother modern day Christian and Islamic fundamentalism which both limit the inclusion of the promise.

In the Gospel we depart from the reading of Matthew and have the first of four Sunday readings from John , whose Gospel does not have its own lectionary cycle. On this and the following three Sundays we have the opportunity to explore John’s theological perspective.

St. Barnabas church is in turkish republic of northern cyprus. There is an interesting collection of painting about cristian's iconography in there.

We read of Jesus’ first encounter with Nicodemus, a passage that is both dramatic and symbolic. First it occurs at night, a time that in John’s mind is a time of doubt and /or ignorance. Nicodemus is curious about this new rabbi but is not ready to commit or to let his Pharisee colleagues know he what is up to. One commentator labels his actions “faithful curiosity”. As Nicodemus appears twice more in the Gospel in more committed circumstances, perhaps we might proclaim him as the patron saint of doubters, of whom we count many in these pews.

In this first encounter Nicodemus comes off as weak and undecided. Jesus in answering his questions moves his focus away from Nicodemus and addresses himself to a wider audience: us. Jesus encourages us to wake up and evaluate the evidence of his life and works. Come into the light of belief. Come away from those actions that we fear being exposed to the light. Live in the light plainly and simply and do what you do in God.

This message is an agenda for all of our Lenten journeys.

Dick Moore, Toronto.

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Who is Yilmaz Alimoglu?

Yilmaz Alimoglu is one of several children from a peasant family in Turkey. He grew up on a farm in a small village where people lived a very humble existence. His grandfather, who died before he was born, was a respected Sufi and a great influence on his life through the spiritual inheritance that he […]

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Are Muslims up to the challenge?

The current state of Muslims is downright depressing, conflicted by internal, ideological wars, pagan nationalism and tribalism. As Muslims, we love to blame the West and Israel for our current terrible state. This is pure denial and a convenient way of not doing much to change our situation because change for the better is difficult […]

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To A Passer-By – a Poem from Charles Baudelaire

I thought I would continue on with the image of a passer-by, by posting this beautiful poem by Charles Baudelaire, Taken from his book The Flowers of Evil. – Yilmaz To a Passer-By The street about me roared with a deafening sound. Tall, slender, in heavy mourning, majestic grief, A woman passed, with a glittering […]

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Embracing Greek Culture

“As a Turkish writer, you have positively embraced the Greek culture. Personally, I found the section describing Ali and Nour’s ascent to the Acropolis, not so much challenging on a literal level, but impressive on a figurative level. The imagery that is used to juxtapose a “white” world and also the colored world these two see is brilliant. Someone who is not trained to examine text on a figurative level, probably misses the beauty of “the ascetic look of white marble.” While Nour and Ali imagine, they notice every detail painted in brilliant color.. this speaks volumes about how this spiritual journey literally and figuratively transcends them as humans. They momentarily leave the whiteness behind, while they imagine a world full of color and majestic beauty. To me, the power of imagery speaks volumes for me, on a personal level. At one point, I used to be so proud to acknowledge my Greek ancestry; however, today’s Greek culture has taken a turn for the worse, where the traditional values have gradually waned and faded into history.. just as the “colors” of the Acropolis that Nour and Ali experience. Today, they are a pale white, where very little is done to restore and preserve their cultural importance.”

Maria Baltsas

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