{"id":18627,"date":"2023-02-18T17:57:03","date_gmt":"2023-02-18T13:57:03","guid":{"rendered":"https:\/\/kultur.az\/?p=18627"},"modified":"2023-02-18T17:58:32","modified_gmt":"2023-02-18T13:58:32","slug":"dusunc%c9%99l%c9%99rimin-kolg%c9%99si-kitabi-haqqinda-%c9%99s%c9%99d-cahangir","status":"publish","type":"post","link":"https:\/\/kultur.az\/?p=18627","title":{"rendered":"&#8220;D\u00fc\u015f\u00fcnc\u0259l\u0259rimin k\u00f6lg\u0259si&#8221; kitab\u0131 haqq\u0131nda &#8211; \u018fs\u0259d CAHANG\u0130R"},"content":{"rendered":"<h1><span style=\"color: #000000;\">(yaz\u0131\u00e7\u0131 R\u00fcst\u0259m Dastano\u011flunun &#8220;D\u00fc\u015f\u00fcnc\u0259l\u0259rimin k\u00f6lg\u0259si&#8221; kitab\u0131 haqq\u0131nda)<\/span><\/h1>\n<p><span style=\"color: #000000;\">\u00a0<\/span><\/p>\n<div>\n<ul>\n<li><a href=\"https:\/\/kultur.az\/wp-content\/uploads\/2022\/04\/photo_8692.jpg\"><img decoding=\"async\" loading=\"lazy\" class=\"aligncenter size-medium wp-image-17800\" alt=\"photo_8692\" src=\"https:\/\/kultur.az\/wp-content\/uploads\/2022\/04\/photo_8692-300x199.jpg\" width=\"300\" height=\"199\" \/><\/a>F\u00fczuli yaz\u0131rd\u0131 ki, &#8220;elmsiz \u015feir \u0259sass\u0131z divar olur&#8221; v\u0259 bu s\u00f6zl\u0259ri b\u0259dii n\u0259sr\u0259, \u00fcmum\u0259n ist\u0259nil\u0259n janr v\u0259 n\u00f6v\u0259 d\u0259 aid el\u0259m\u0259k olar. Burdak\u0131 &#8220;elm&#8221; s\u00f6z\u00fcn\u0259 d\u00fcrl\u00fc yozumlar verilib, birini d\u0259 m\u0259n verim. Dahi \u015fair &#8220;elm&#8221; dey\u0259nd\u0259 bir \u00e7ox dig\u0259r m\u0259s\u0259l\u0259l\u0259rl\u0259 yana\u015f\u0131, h\u0259m d\u0259 m\u0259tnin \u0259sas\u0131nda duran altyap\u0131dan dan\u0131\u015f\u0131r v\u0259 b\u0259dii s\u00f6z\u00fcn qar\u015f\u0131s\u0131na mahiy\u0259tc\u0259 struktural t\u0259l\u0259b qoyurdu.<\/li>\n<\/ul>\n<p>Bu yaz\u0131da s\u00f6z konumuz yaz\u0131\u00e7\u0131 R\u00fcst\u0259m Dastano\u011flunun 2022-ci ild\u0259 &#8220;Qanun&#8221; n\u0259\u015friyat\u0131nda yay\u0131nlanan &#8220;D\u00fc\u015f\u00fcnc\u0259l\u0259rimin k\u00f6lg\u0259si&#8221; kitab\u0131d\u0131r. B\u0259s, s\u00f6z\u0259 niy\u0259 bel\u0259 uzaqdan &#8211; f\u00fczuliyan\u0259 giri\u015fl\u0259 ba\u015flad\u0131q? Bunun &#8220;su\u00e7u&#8221; sehrli ayna kimi h\u0259r \u015feyi g\u00f6st\u0259r\u0259n dahi \u015fairin \u00f6z\u00fcnd\u0259dir &#8211; hara bax\u0131rsansa, onu g\u00f6r\u00fcrs\u0259n! Dig\u0259r t\u0259r\u0259fd\u0259n, m\u00fcsahib\u0259l\u0259rind\u0259n birind\u0259 &#8220;Az\u0259rbaycan \u0259d\u0259biyat\u0131nda kimi b\u00f6y\u00fck say\u0131rs\u0131n\u0131z&#8221; sual\u0131na &#8220;F\u00fczulini, A\u015f\u0131q \u018fl\u0259sg\u0259ri, \u015e\u0259hriyar\u0131, Ramiz R\u00f6v\u015f\u0259ni&#8221; dey\u0259 cavab verm\u0259kl\u0259 Dastano\u011flu \u00f6z\u00fc d\u0259 s\u00f6z\u0259 F\u00fczulid\u0259n ba\u015flay\u0131r. (R.Dastano\u011flu: &#8220;Freyd m\u0259nim \u00fc\u00e7\u00fcn avtoritet deyil&#8221;. &#8220;Azvision.az&#8221;, 2015) V\u0259 n\u0259hay\u0259t, Dastano\u011flunun m\u0259tnl\u0259rind\u0259 dahi \u015fairin g\u00f6rm\u0259k ist\u0259diyi altyap\u0131 var, onlar \u0259sas\u0131 olan divard\u0131r v\u0259 ba\u015fl\u0131ca amac\u0131m bu divar\u0131n b\u0259diiliyi alt\u0131ndak\u0131 elmi g\u00f6st\u0259rm\u0259kd\u0259n ibar\u0259tdir.<\/p>\n<p><img decoding=\"async\" alt=\"\" src=\"https:\/\/goyce.az\/photos\/2023\/02\/32586-1675962427.jpg\" \/><\/p>\n<p>\u00c7a\u011fda\u015f zaman v\u0259 \u0259d\u0259biyat getdikc\u0259 daha \u00e7ox freydist mentall\u0131q \u00fcst\u00fcnd\u0259 k\u00f6kl\u0259nir, tabular s\u0131n\u0131r, yasaqlar, qada\u011falar aradan qalx\u0131r, anomaliyalar normativl\u0259\u015fir! Frans\u0131z filosofu P.T.\u015eardenin \u00fcnl\u00fc &#8220;\u0130nsan fenomeni&#8221; \u0259s\u0259rind\u0259 dediyi kimi, &#8220;ilham k\u00f6hl\u0259nini yer \u015fumlamaq \u00fc\u00e7\u00fcn qo\u015furuq.&#8221; B\u0259s, onda Dastano\u011flu niy\u0259 Freyd yox, F\u00fczulini avtoritet say\u0131r, o bizim zaman\u0131n adam\u0131 deyilmi? \u00c7\u00fcnki Freyd cins\u0259l sorunlar\u0131 \u00e7\u00f6z\u00fcr, F\u00fczulini ilgil\u0259ndir\u0259n is\u0259 insan\u0131n ruhsal durumudur. A\u015f\u0131q \u018fl\u0259sg\u0259r, \u015e\u0259hriyar, Ramiz R\u00f6v\u015f\u0259n d\u0259 insan\u0131 f\u0259rqli d\u0259r\u0259c\u0259l\u0259rd\u0259 \u00f6z\u00fcn\u0259 qaytar\u0131r v\u0259 \u00f6z psixotipin\u0259 g\u00f6r\u0259 introvert (daxil\u0259 y\u00f6n\u0259lik) yaz\u0131\u00e7\u0131n\u0131n &#8220;avtoritetl\u0259r&#8221; siyah\u0131s\u0131na, m\u0259nc\u0259, onlar da m\u0259hz bu statusla d\u00fc\u015f\u00fcrl\u0259r.<\/p>\n<p>\u00d6t\u0259n y\u00fczilin 80-l\u0259rind\u0259n \u00e7ap olunma\u011fa ba\u015flayan R.Dastano\u011flu sonralar \u0259d\u0259bi prosesd\u0259n b\u0259lli bir d\u00f6n\u0259m uzaq d\u00fc\u015fs\u0259 d\u0259, bu bir g\u00f6r\u00fcnt\u00fcd\u00fcr. Onu &#8220;&#8230;\u0259d\u0259biyat\u0131n i\u00e7ini \u00e7\u00f6l\u00fcnd\u0259n ayd\u0131nca g\u00f6r\u0259n geni\u015f erudisiyal\u0131 fikir adamalr\u0131ndan&#8230;&#8221; (R.Dastano\u011flu: &#8220;G\u00f6y\u00e7\u0259nin \u00f6z\u00fc b\u00f6y\u00fck bir akademiya idi&#8221;. &#8220;G\u00f6y\u00e7\u0259.az&#8221;. 31.01.2019) biri kimi qiym\u0259tl\u0259ndir\u0259n \u015fair Q\u0131lman \u0130mandan f\u0259rqli olaraq bel\u0259 d\u00fc\u015f\u00fcn\u00fcr\u0259m ki, \u0259d\u0259biyat bu yaz\u0131\u00e7\u0131n\u0131n h\u0259mi\u015f\u0259 \u00f6z i\u00e7ind\u0259 olub. Dig\u0259r yandan, s\u00f6z\u00fcged\u0259n \u015fairl\u0259rl\u0259 m\u0259n\u0259vi-ruhi ba\u011fl\u0131l\u0131q onu vaxta\u015f\u0131r\u0131 \u00f6z\u00fcn\u0259-s\u00f6z\u00fcn\u0259 qaytar\u0131b v\u0259 &#8220;D\u00fc\u015f\u00fcnc\u0259l\u0259rimin k\u00f6lg\u0259si&#8221; bu qay\u0131d\u0131\u015f\u0131n kitab \u015f\u0259klind\u0259 ilk ifad\u0259sidir.<\/p>\n<p>M\u0259n d\u00fc\u015f\u00fcnc\u0259l\u0259rimin n\u0259z\u0259ri \u00f6z\u00fcl\u00fcnd\u0259 duran, b\u00fct\u00fcn m\u0259qal\u0259 boyu haqq\u0131nda dan\u0131\u015faca\u011f\u0131m \u00f6z\u00fcn\u0259qay\u0131d\u0131\u015f modelinin (\u0259sl!) ad\u0131n\u0131 \u00e7\u0259km\u0259yib, h\u0259l\u0259lik onun d\u00f6n\u0259ml\u0259rini g\u00f6st\u0259rm\u0259kl\u0259 kifay\u0259tl\u0259nir, yerli-yataql\u0131 a\u00e7\u0131qlama ist\u0259y\u0259n bu m\u00f6vzunu ayr\u0131ca yaz\u0131ya saxlay\u0131ram. Bu qay\u0131d\u0131\u015f horizontal (\u00fcf\u00fcqi) v\u0259 vertikal (\u015faquli) olmaqla iki d\u00f6n\u0259md\u0259n ke\u00e7ir: horizontal qay\u0131d\u0131\u015f zaman v\u0259 m\u0259kanda, vertikal onlar\u0131n d\u0131\u015f\u0131ndad\u0131r, y\u0259ni birinci ke\u00e7mi\u015f\u0259, ikinci \u0259b\u0259diy\u0259t\u0259 y\u00f6n\u0259lib; horizontal qay\u0131d\u0131\u015f\u0131n \u00fcnvan\u0131 cism\u0259n, vertikal\u0131nk\u0131 ruh\u0259n do\u011fuldu\u011fumuz yerdir, y\u0259ni birincid\u0259 \u0259cdadlar\u0131m\u0131za, ikincid\u0259 Allaha qay\u0131d\u0131r\u0131q; h\u0259r iki qay\u0131d\u0131\u015fdan bir yerd\u0259 m\u0259qs\u0259d \u00f6z\u00fcn\u00fc tan\u0131maqd\u0131r &#8211; m\u0259n kim\u0259m, hardan g\u0259lmi\u015f\u0259m v\u0259 hara gedir\u0259m? Zaman-m\u0259kan miqyaslar\u0131n\u0131 b\u00f6y\u00fcts\u0259k, horizontal qay\u0131d\u0131\u015f\u0131 Magellan\u0131n d\u00f6vri-al\u0259m s\u0259yah\u0259ti, vertikal\u0131 is\u0259 Qaqarinin kosmik u\u00e7u\u015fu il\u0259 i\u015far\u0259l\u0259m\u0259k olar v\u0259 bunlar g\u0259li\u015fig\u00f6z\u0259l metaforalar olmay\u0131b, insanl\u0131q tarixinin son min ilind\u0259 \u00f6z\u00fcn\u0259qay\u0131d\u0131\u015f\u0131n iki d\u00f6n\u0259midir.<\/p>\n<p>Qoy, bu total \u00fcmumil\u0259\u015fdirm\u0259 sizl\u0259ri \u00e7a\u015fd\u0131mas\u0131n, n\u0259d\u0259n ki, damla v\u0259 d\u0259rya kimi, ayr\u0131ca g\u00f6t\u00fcrl\u00fcm\u00fc\u015f f\u0259rd v\u0259 insanl\u0131q da, \u0259slind\u0259, eyni \u015feydir, sad\u0259c\u0259, miqyas f\u0259rql\u0259ri var. Dig\u0259r yandan, h\u0259r k\u0259sin \u00f6z\u00fcn\u0259qay\u0131d\u0131\u015f\u0131 \u00f6z d\u0259r\u0259c\u0259si v\u0259 miqdar\u0131nda ba\u015f verir. &#8220;Allah ist\u0259diyi k\u0259sl\u0259ri d\u0259r\u0259c\u0259l\u0259rl\u0259 y\u00fcks\u0259ldir&#8221; (Quran, &#8220;Yusif&#8221; sur\u0259si, 76) v\u0259 &#8220;kim n\u0259 miqdar olsa, \u0259hlin&#8230; ol miqdar&#8221; (F\u00fczuli) el\u0259yir. B\u0259s, Dastano\u011flunun bu bax\u0131mdan d\u0259r\u0259c\u0259si, miqdar\u0131 n\u0259dir? O, \u00f6z\u00fcn\u0259qay\u0131d\u0131\u015f\u0131n hans\u0131 d\u00f6n\u0259min\u0259c\u0259n ged\u0259 bilir?<\/p>\n<p>\u0130nsan\u0131n \u00f6z\u00fcn\u00fcd\u0259rki, \u00f6z\u00fcn\u0259 (ruhuna!) qay\u0131d\u0131\u015f\u0131 sorunu m\u00fc\u0259llifin ayr\u0131-ayr\u0131 ill\u0259rd\u0259 i\u015f\u0131q \u00fcz\u00fc g\u00f6r\u0259n hekay\u0259, m\u0259qal\u0259 v\u0259 m\u00fcsahib\u0259l\u0259rd\u0259n ibar\u0259t kitab\u0131n\u0131n ad\u0131ndanca ba\u015flay\u0131r &#8211; &#8220;D\u00fc\u015f\u00fcnc\u0259l\u0259rimin k\u00f6lg\u0259si&#8221;! Platonik ideyalar al\u0259mi \u00f6z\u00fcnd\u0259n k\u00f6lg\u0259l\u0259r d\u00fcnyas\u0131n\u0131 do\u011furdu\u011fu kimi, kitablar\u0131m\u0131z da d\u00fc\u015f\u00fcnc\u0259mizd\u0259n do\u011fulur. Biz \u00f6z yaz\u0131lar\u0131m\u0131zda d\u00fc\u015f\u00fcnc\u0259l\u0259rimiz\u0259 qay\u0131d\u0131r, onlar\u0131 g\u00f6rk el\u0259(m\u0259k ist\u0259)yirik. Lakin yaz\u0131\u00e7\u0131n\u0131n &#8220;M\u00fc\u0259llifd\u0259n&#8221; ba\u015fl\u0131ql\u0131 giri\u015fd\u0259 dediyi kimi &#8220;&#8230;\u00e7ox t\u0259\u0259\u0259s\u00fcf ki, yazd\u0131qlar\u0131n he\u00e7 vaxt tam d\u00fc\u015f\u00fcnd\u00fckl\u0259rin olmur, olsa-olsa d\u00fc\u015f\u00fcnc\u0259l\u0259rinin q\u0131r\u0131q-q\u0131r\u0131q k\u00f6lg\u0259l\u0259ri ola bil\u0259r&#8221;.<\/p>\n<p>D\u00fc\u015f\u00fcnc\u0259 insan\u0131n \u00f6z\u00fcd\u00fcr, o \u00f6z transsendent d\u00fc\u015f\u00fcnc\u0259sind\u0259 \u0259b\u0259di gizl\u0259nib v\u0259 yaz\u0131ya he\u00e7 vaxt tam a\u00e7\u0131lm\u0131r. D\u00fc\u015f\u00fcnc\u0259 v\u0259 yaz\u0131 (k\u00f6lg\u0259) il\u0259 ba\u011fl\u0131 bu q\u0259na\u0259t kitab\u0131n \u00f6z\u00fcl da\u015f\u0131, d\u00fcz\u0259n prinsipidir. M\u00fc\u0259llif kitabdak\u0131 yaz\u0131lar\u0131 \u00f6z\u00fcnd\u0259n \u00f6zg\u0259l\u0259r\u0259, i\u00e7d\u0259n \u00e7\u00f6l\u0259 do\u011fru d\u00fcz\u00fcr: \u00f6nc\u0259 \u00f6z\u00fcn\u0259 \u0259n yax\u0131n sayd\u0131\u011f\u0131 b\u0259dii yaz\u0131lar, sonra bir k\u00f6yn\u0259k aral\u0131 olan analitik-f\u0259ls\u0259fi, iki k\u00f6yn\u0259k aral\u0131 essel\u0259r, sonra eyni uzaqla\u015fma ard\u0131c\u0131ll\u0131\u011f\u0131 il\u0259 analitik-publisist v\u0259 publisist yaz\u0131lar g\u0259lir; s\u0259f\u0259rl\u0259r, s\u00f6hb\u0259t v\u0259 m\u00fcsahib\u0259l\u0259r b\u00f6l\u00fcml\u0259rind\u0259 bu uzaqla\u015fma uy\u011fun olaraq \u00f6zg\u0259 yer v\u0259 \u015f\u0259xsl\u0259rin simas\u0131nda konkretl\u0259\u015fir. Amma ist\u0259nil\u0259n halda d\u00fc\u015f\u00fcnc\u0259sini yaz\u0131ya bacard\u0131qca \u00e7ox g\u0259tirm\u0259k m\u00fc\u0259llifin ba\u015fl\u0131ca ist\u0259yi kimi qal\u0131r v\u0259 bu onun yaz\u0131lar\u0131na a\u015f\u0131r\u0131 s\u0259mimiy\u0259t verir.<\/p>\n<p>T\u0259\u0259ss\u00fcf ki, m\u0259qal\u0259min h\u0259cmi imkan verm\u0259diyind\u0259n yaz\u0131\u00e7\u0131n\u0131n analitik-f\u0259ls\u0259fi, esseist, publisist yaz\u0131lar\u0131, yol qeydl\u0259ri v\u0259 s\u00f6hb\u0259tl\u0259ri il\u0259 ba\u011fl\u0131 q\u0259na\u0259tl\u0259rimi sizinl\u0259 b\u00f6l\u00fc\u015f\u0259 bilm\u0259y\u0259c\u0259k, onun t\u0259kc\u0259 nasir yox, h\u0259m d\u0259 bir d\u00fc\u015f\u00fcn\u0259r oldu\u011funu g\u00f6st\u0259r\u0259n bu yaz\u0131lar, \u00f6z\u0259llikl\u0259 d\u0259, &#8220;K\u00f6kl\u0259nm\u0259 v\u0259 ya kainatla t\u0259masda&#8221;, &#8220;H\u0259qiq\u0259t\u0259 aparan yol&#8221; haqq\u0131nda fikirl\u0259rimi ayr\u0131ca bir m\u0259qal\u0259y\u0259 saxlay\u0131b, h\u0259l\u0259lik yaln\u0131z hekay\u0259l\u0259rin t\u0259hlili il\u0259 kifay\u0259tl\u0259n\u0259c\u0259m.<\/p>\n<p>Kitabda toplanm\u0131\u015f &#8220;T\u0259nhal\u0131q h\u0259sr\u0259ti&#8221;, &#8220;\u015eeytan \u0259m\u0259li&#8221;, &#8220;K\u00f6lg\u0259&#8221;, &#8220;Torpa\u011f\u0131n ruhu&#8221; hekay\u0259l\u0259rinin \u00f6z\u00fcn\u00fcd\u0259rk axtar\u0131\u015f\u0131nda olan q\u0259hr\u0259manlar\u0131 i\u00e7 v\u0259 d\u0131\u015f olmaqla &#8220;paralel d\u00fcnyalar&#8221;da ya\u015fay\u0131rlar. (&#8220;Yol&#8221; hekay\u0259si bu y\u00f6nd\u0259n bir istisnad\u0131r) Bu c\u0259h\u0259t \u0259n \u00fcmumi magik realist ruhu il\u0259 yana\u015f\u0131 hekay\u0259l\u0259r\u0259 modernist bi\u00e7im verir. Olaylar\u0131n interaktiv \u0259v\u0259zl\u0259nm\u0259l\u0259rini tez-tez d\u0259yi\u015f\u0259n kinokadr effekti il\u0259 verm\u0259k (t\u0259sad\u00fcfi deyil ki, yaz\u0131\u00e7\u0131 Forman, Fellini kimi d\u00fcnya \u015f\u00f6hr\u0259tli rejissorlara kitab boyu istinadlar el\u0259yir), \u015f\u00fcuralt\u0131 ax\u0131n prosesini g\u00f6st\u0259rm\u0259k \u00e7abas\u0131 bu modernizmin ba\u015fl\u0131ca \u00fcslubi g\u00f6st\u0259ricisidir.<\/p>\n<p>&nbsp;<\/p>\n<p>***<\/p>\n<p>Taleyin s\u0131na\u011f\u0131 &#8220;T\u0259nhal\u0131q h\u0259sr\u0259ti&#8221; hekay\u0259sinin Kiyevd\u0259 ali t\u0259hsil alan, h\u0259rbi haz\u0131rl\u0131q d\u0259rsi zaman\u0131 t\u0259svir olunan q\u0259hr\u0259man\u0131 t\u0259l\u0259b\u0259 Aslanovu g\u00f6zl\u0259nilm\u0259z dilemma qar\u015f\u0131s\u0131nda qoyur: kimins\u0259 unudaraq partan\u0131n alt\u0131nda qoydu\u011fu bahal\u0131 x\u0259z papa\u011f\u0131 sat\u0131b, bu pulla Lvova q\u0131\u015f istirah\u0259tin\u0259 getsin; yoxsa onu sahibin\u0259 qaytars\u0131n?! Papa\u011f\u0131n tap\u0131lmas\u0131 texnikadan usand\u0131r\u0131c\u0131 m\u00fchazir\u0259 oxuyan m\u00fc\u0259lliml\u0259 onu zor\u0259n dinl\u0259y\u0259n t\u0259l\u0259b\u0259 aras\u0131ndak\u0131 zahiri qar\u015f\u0131durman\u0131 t\u0259l\u0259b\u0259nin vicdan \u00e7\u0259ki\u015fm\u0259sind\u0259n do\u011fan daxili konfliktl\u0259 \u0259v\u0259zl\u0259yir.<\/p>\n<p>Aslanov t\u0259l\u0259b\u0259 yolda\u015f\u0131 Vadimin vasit\u0259sil\u0259 papa\u011f\u0131 sat\u0131r v\u0259 dostlar Lvova \u0259yl\u0259nm\u0259y\u0259 gedirl\u0259r &#8211; Freyd \u00fcst\u00fcn g\u0259lir. Amma sad\u0259c\u0259 bu c\u00fcr zahiri \u00e7\u00f6z\u00fcml\u0259 kifay\u0259tl\u0259ns\u0259, m\u00fc\u0259llif realist yaz\u0131\u00e7\u0131 olard\u0131. O daha bir add\u0131m at\u0131r, m\u0259sum u\u015faql\u0131q xatir\u0259l\u0259rinin yuxudak\u0131 \u0259ksinin q\u0259hr\u0259manda oyatd\u0131\u011f\u0131 keyfiyy\u0259t \u00e7evrilm\u0259sini g\u00f6st\u0259rir. N\u0259tic\u0259d\u0259 problemin \u00e7\u00f6z\u00fcm\u00fc ruhsal qata ke\u00e7ir (m\u0259s\u0259l\u0259y\u0259 bu d\u0259f\u0259 F\u00fczuli qar\u0131\u015f\u0131r) hekay\u0259 is\u0259 sual s\u0259ciyy\u0259li modernist final akkordu il\u0259 tamamlan\u0131r: &#8220;Bird\u0259n h\u00f6vlnak yuxudan ay\u0131ld\u0131, sir-sif\u0259ti g\u00f6z ya\u015f\u0131na b\u0259l\u0259nmi\u015fdi. Vadimin a\u015fa\u011f\u0131da \u015firin-\u015firin yatd\u0131\u011f\u0131n\u0131 g\u00f6r\u0259n kimi harda oldu\u011funu d\u0259rk el\u0259di v\u0259 tez paltar\u0131n\u0131 geyinm\u0259y\u0259 ba\u015flad\u0131. Bilmirdi gec\u0259nin bu v\u0259d\u0259sind\u0259 hans\u0131 dayanacaq olacaq, hara getm\u0259k ist\u0259yir? Bir onu bilirdi ki, h\u0259l\u0259ki Vadim yuxudan oyanmay\u0131b, bu dar kupeni, qatar\u0131 t\u0259rk el\u0259sin, i\u00e7ind\u0259 \u00f6ld\u00fcrd\u00fcy\u00fc o u\u015fa\u011f\u0131n ruhu il\u0259 t\u0259k-t\u0259nha qals\u0131n.&#8221;<\/p>\n<p>Hekay\u0259nin bilincalt\u0131 \u0259sas\u0131nda g\u00fcnahkar o\u011fulun qay\u0131tmas\u0131 haqq\u0131nda &#8220;\u0130ncil&#8221; \u0259hvalat\u0131 dayan\u0131r. Amma u\u015faql\u0131q xatir\u0259l\u0259rinin yuxuda q\u0259fil canlanmas\u0131yla do\u011fma k\u0259nd\u0259 virtual d\u00f6n\u00fc\u015f s\u00f6z\u00fcn tam anlam\u0131nda \u00f6z\u00fcn\u0259qay\u0131d\u0131\u015fla sonuclanm\u0131r, \u00e7\u00fcnki bu horizontal prosesd\u0259 q\u0259hr\u0259man cism\u0259n do\u011fuldu\u011fu yer v\u0259 ata-anas\u0131nacan gedir. \u018fn \u00f6n\u0259mlisi is\u0259 \u00f6z\u00fcn\u0259qay\u0131d\u0131\u015f\u0131n ikinci d\u00f6n\u0259mi, y\u0259ni vertikal \u00fczr\u0259 ruhun do\u011fuldu\u011fu m\u0259qama y\u00fcks\u0259lm\u0259k &#8211; Allahla t\u0259kba\u015f\u0131na \u00fczb\u0259\u00fcz dayanmaqd\u0131r! H\u0259r insan \u00f6z\u00fcn\u00fc (ruhunu!) yaln\u0131z v\u0259 yaln\u0131z bu ilahi v\u0259hd\u0259t aynas\u0131nda g\u00f6r\u0259 bil\u0259r! T\u0259l\u0259b\u0259nin ata-ana, dost-qohum, m\u0259kan-zamandan ayr\u0131laraq t\u0259nha qalmaq ist\u0259yi d\u0259 m\u0259hz \u00f6z\u00fcn\u00fcn xalis, kristal, qatq\u0131s\u0131z mahiyy\u0259tini &#8211; ruhunu g\u00f6rm\u0259k \u00fc\u00e7\u00fcnd\u00fcr! Amma b\u00fct\u00fcn \u015fidd\u0259tin\u0259 baxmayaraq, bu, sad\u0259c\u0259, bir ist\u0259k olaraq qal\u0131r. \u00c7\u00fcnki o, qap\u0131n\u0131n a\u011fz\u0131nacan g\u0259ls\u0259 d\u0259, i\u015f\u0259ri girm\u0259y\u0259 macal tapmam\u0131\u015f qap\u0131 ba\u011flan\u0131r (hekay\u0259 bitir) v\u0259 \u0259sas m\u0259s\u0259l\u0259 qap\u0131n\u0131n o \u00fcz\u00fcnd\u0259 (m\u0259tnin d\u0131\u015f\u0131nda) qal\u0131r. T\u0259l\u0259b\u0259nin \u0259cdadlar\u0131n\u0131n ad\u0131yla Aslanov kimi i\u015far\u0259l\u0259nm\u0259si d\u0259 t\u0259sad\u00fcfi olmay\u0131b, onun \u00f6z ruhi kimliyini tapmad\u0131\u011f\u0131n\u0131 g\u00f6st\u0259rir. O t\u0259kc\u0259 h\u0259rbi haz\u0131rl\u0131q deyil, \u015f\u0259xsi haz\u0131rl\u0131q diplomunu da h\u0259l\u0259ki almayan bir \u00f6yr\u0259ncidir. S\u00f6hb\u0259t, \u0259lb\u0259tt\u0259, sad\u0259c\u0259 q\u0259hr\u0259man deyil, h\u0259m d\u0259 m\u00fc\u0259llifd\u0259n gedir. Kitaba \u00f6n s\u00f6z yazan Orxan Fikr\u0259to\u011flunun dediyi kimi, &#8220;b\u0259dii q\u0259hr\u0259man, \u0259slind\u0259, yaz\u0131\u00e7\u0131n\u0131n alter-eqosudur&#8221;. Amma &#8220;T\u0259nhal\u0131q h\u0259sr\u0259ti&#8221; m\u00fc\u0259llifin indiki deyil, hekay\u0259nin yaz\u0131ld\u0131\u011f\u0131 d\u00f6n\u0259md\u0259ki durumuna g\u00fczg\u00fc tutur.<\/p>\n<p>N\u0259 q\u0259d\u0259r yaz\u0131rsa, yazs\u0131n, h\u0259r k\u0259sin, \u0259slind\u0259, bir yaz\u0131s\u0131, bir kitab\u0131 olur v\u0259 onun yazd\u0131qlar\u0131 g\u00f6r\u00fcn\u0259n v\u0259 g\u00f6r\u00fcnm\u0259z tell\u0259rl\u0259 bir-birin\u0259 ba\u011flanan vahid m\u0259tn yarad\u0131r. Dastano\u011flu da bu y\u00f6nd\u0259n istisna deyil. &#8220;K\u00f6lg\u0259&#8221; hekay\u0259sinin &#8220;T\u0259nhal\u0131q h\u0259sr\u0259ti&#8221; il\u0259 ba\u011flant\u0131s\u0131 birba\u015fa v\u0259 g\u00f6r\u00fcn\u0259ndir, ruslar\u0131n matryona kuklalar\u0131 biri dig\u0259rinin i\u00e7ind\u0259n \u00e7\u0131xd\u0131\u011f\u0131 kimi, o da &#8220;T\u0259nhal\u0131q h\u0259sr\u0259ti&#8221;ind\u0259n do\u011fulub. Bu do\u011f(ul)mal\u0131q \u00f6z\u00fcn\u00fc hekay\u0259nin ilk c\u00fcml\u0259sind\u0259nc\u0259 g\u00f6st\u0259rir: &#8220;\u018ftrafda n\u0259 q\u0259d\u0259r canl\u0131 var idis\u0259, ham\u0131s\u0131 birg\u00fcnl\u00fck \u00f6m\u00fcrl\u0259rini \u00fcstl\u0259rind\u0259n ke\u00e7irib&#8230; yuvalar\u0131na \u00e7\u0259kilm\u0259kd\u0259 idi. O\u011flanla anas\u0131 da \u00c7\u0131nq\u0131l\u0131n dibind\u0259ki t\u00fct\u00fcn \u015fitill\u0259rini suvar\u0131b \u0259ll\u0259rind\u0259 bel, A\u011fda\u015f\u0131n alt\u0131 deyil\u0259n t\u0259p\u0259nin \u0259t\u0259yi il\u0259 tezd\u0259n \u00e7\u0131xd\u0131qlar\u0131 evl\u0259rin\u0259 qay\u0131d\u0131rd\u0131lar.&#8221;<\/p>\n<p>&#8220;K\u00f6lg\u0259&#8221;d\u0259 d\u0259 \u00f6z\u00fcn\u0259qay\u0131d\u0131\u015fdan s\u00f6z gedir, amma bu d\u0259f\u0259 t\u0259kc\u0259 insan deyil, onun harmoniyada oldu\u011fu canl\u0131 v\u0259 cans\u0131z t\u0259bi\u0259t d\u0259 s\u00f6z konusuna \u00e7evrilir. Bu qay\u0131d\u0131\u015f prosesind\u0259 k\u00f6lg\u0259 g\u00fcnd\u00fcz\u0259 m\u0259xsus r\u0259ngar\u0259ngliyi (k\u0259sr\u0259t!) aradan qald\u0131ran, h\u0259r \u015feyi t\u0259dric\u0259n z\u00fclm\u0259tin vahid r\u0259ngin\u0259 (v\u0259hd\u0259t!) b\u00fcr\u00fcy\u0259n kort\u0259bii ba\u015flan\u011f\u0131c\u0131n r\u0259mzi-simvolik i\u015far\u0259si, i\u015f\u0131\u011f\u0131n assendenti, t\u0259rs \u00fcz\u00fc, astar\u0131 kimi anla\u015f\u0131l\u0131r.<\/p>\n<p>Hekay\u0259nin bilincalt\u0131 \u0259sas\u0131nda qaranl\u0131\u011f\u0131n i\u015f\u0131qdan ayr\u0131lmas\u0131na dair &#8220;T\u00f6vrat&#8221; v\u0259 Quranda \u00f6z \u0259ksini tapan h\u00f6km durur. K\u00f6lg\u0259 i\u015f\u0131qdan do\u011fur v\u0259 ist\u0259nil\u0259n kort\u0259bii, \u015f\u00fcursuz qaranl\u0131\u011f\u0131n o \u00fcz\u00fcnd\u0259 onu yaradan \u015f\u00fcurlu i\u015f\u0131q &#8211; Allah dayan\u0131r. Lakin h\u0259r ax\u015fam yer\u0259 k\u00f6lg\u0259si d\u00fc\u015f\u0259n Allah q\u0259hr\u0259man\u0131n bax\u0131\u015f buca\u011f\u0131na d\u00fc\u015fm\u00fcr. Platonik dill\u0259 des\u0259k, hekay\u0259nin q\u0259hr\u0259man\u0131 ma\u011faraya d\u00fc\u015f\u0259n k\u00f6lg\u0259l\u0259ri g\u00f6r\u00fcr, amma onlar\u0131 \u00f6z\u00fcnd\u0259n do\u011furan &#8220;ideyalar al\u0259mi&#8221;nin f\u0259rqin\u0259 varm\u0131r! Varl\u0131\u011f\u0131n h\u0259r sabah-ax\u015fam t\u0259krarlanan \u0259z\u0259li, sonsuz ya\u015fam ritmi v\u0259 bu sonsuz s\u00fcr\u0259cd\u0259 insan\u0131n t\u0259bi\u0259tl\u0259 \u00fczvi v\u0259hd\u0259tini h\u0259ssasl\u0131qla sezm\u0259sin\u0259 baxmayaraq, m\u00fc\u0259llif d\u0259 anoloji durumdad\u0131r. Onun t\u0259bii-bioloji, \u0259n uza\u011f\u0131 kosmik &#8220;vadiyi-v\u0259hd\u0259ti&#8221; metafizik m\u0259t\u0259y\u0259 varm\u0131r.<\/p>\n<p>Yaz\u0131\u00e7\u0131 bu m\u0259t\u0259y\u0259 dolay\u0131s\u0131 il\u0259 ba\u015fqa bir hekay\u0259si &#8211; &#8220;\u015eeytan \u0259m\u0259li&#8221;nd\u0259 i\u015far\u0259 edir. Hekay\u0259 \u00f6z\u00fcnl\u0259 bir olmaq \u00fc\u00e7\u00fcn ikilikd\u0259n, ilahi ba\u015flan\u011f\u0131ca yetm\u0259k \u00fc\u00e7\u00fcn \u015feytanilikd\u0259n ke\u00e7m\u0259kd\u0259n, y\u0259ni \u00f6z\u00fcn\u00fcd\u0259rkd\u0259 \u015f\u0259r q\u00fctb\u00fcn\u00fcn qa\u00e7\u0131l\u0131mazl\u0131\u011f\u0131ndan dan\u0131\u015f\u0131r v\u0259 m\u00fc\u0259llifin \u00f6z &#8220;avtoritetl\u0259r&#8221; siyah\u0131s\u0131na H\u00f6te v\u0259 Dostoyevskini d\u0259 \u0259minlikl\u0259 art\u0131ra bil\u0259c\u0259yini g\u00f6st\u0259rir. \u018fz\u0259li ilahi sirri b\u00fct\u00fcn d\u0259rinliyin\u0259 varmadan \u00f6z\u00fcnd\u0259 ya\u015fadan xalq m\u00fcdrikliyin\u0259 g\u00f6r\u0259, \u015f\u0259r deyil\u0259n \u015fey, \u0259slind\u0259, yoxdur, \u00e7\u00fcnki o, aprior tanr\u0131sal proqram, ilahi niyy\u0259td\u0259n do\u011fur: &#8220;Anam dan\u0131\u015f\u0131rd\u0131 ki, Allah taala h\u0259r bir insan\u0131 d\u00fcnyaya x\u0259lq el\u0259y\u0259nd\u0259 onun beynin\u0259 \u015feytan qoyub v\u0259 bu \u015feytan h\u0259mi\u015f\u0259 insan\u0131n beynini qurdalay\u0131b, onu d\u00fcnya mal\u0131na \u015firnikl\u0259ndirir&#8230;&#8221;<\/p>\n<p>Burda \u0259n ilginci ki\u00e7ik bir hekay\u0259d\u0259 Faust m\u00f6vzusunun qoyulmas\u0131 yox, Allah\u0131n d\u00fcnyaya verdiyi ikili, amma k\u00f6k\u00fc ilahi birliy\u0259 gedib \u00e7\u0131xan paradoksal qurulu\u015f v\u0259 bu qurulu\u015fa dair fikrin h\u0259r d\u00fcrl\u00fc Faustdan da, Mefistofeld\u0259n d\u0259 uzaq sad\u0259 bir k\u0259nd qad\u0131n\u0131n\u0131n adi, loru dan\u0131\u015f\u0131q diliyl\u0259 ifad\u0259sind\u0259dir. Q\u0259hr\u0259man\u0131n bu ilahi sirr\u0259 \u00e7\u0131x\u0131\u015f\u0131 birba\u015fa olmad\u0131\u011f\u0131ndan ona dolay\u0131s\u0131yla &#8211; folklor-na\u011f\u0131l ara\u00e7\u0131l\u0131\u011f\u0131yla (&#8220;anam dan\u0131\u015f\u0131rd\u0131 ki&#8230;&#8221;) qo\u015fulur, m\u00fc\u0259llif is\u0259 &#8220;y\u0259qin&#8221;i olmad\u0131\u011f\u0131ndan onu g\u00fcman edir, \u00f6z\u00fcnd\u0259n bir k\u00f6yn\u0259k aral\u0131 tutur.<\/p>\n<p>Hekay\u0259nin &#8211; qolu a\u011fr\u0131d\u0131\u011f\u0131ndan x\u0259st\u0259xanaya ged\u0259n, lakin orda g\u00f6z\u0259l bir q\u0131z g\u00f6r\u00fcb &#8220;\u015f\u0259r\u0259&#8221; yoluxan v\u0259 hav(v)alanan, isterik q\u0259hq\u0259h\u0259l\u0259r i\u00e7ind\u0259 t\u0259l\u0259b\u0259 park\u0131na qa\u00e7an q\u0259hr\u0259man\u0131 a\u011flaya-a\u011flaya s\u0259hralara d\u00fc\u015f\u0259n M\u0259cnunu xat\u0131rlad\u0131r. O anlam\u0131r ki, qolu yox, qab\u0131r\u011fas\u0131n\u0131n m\u00fcalic\u0259y\u0259 ehtiyac\u0131 var, do\u011fma anan\u0131n na\u011f\u0131l\u0131n\u0131 dinl\u0259y\u0259n yox, yad q\u0131z\u0131n ger\u00e7\u0259kl\u0259rini g\u00f6r\u0259n vaxt\u0131d\u0131r. Y\u0259ni o daxilind\u0259ki potensial &#8220;\u015f\u0259ri&#8221; bilmir, \u00f6z\u00fcn\u00fc m\u0259sum say\u0131r, t\u0259kc\u0259 s\u0259rv\u0259t deyil, \u015f\u0259hv\u0259t\u0130n d\u0259 &#8220;\u015feytan \u0259m\u0259li&#8221; oldu\u011funun f\u0259rqin\u0259 varm\u0131r. \u00d6z\u00fcn\u00fc Leylinin (ilahi g\u00f6z\u0259llyin yerd\u0259ki sur\u0259tinin) aynas\u0131nda g\u00f6r\u00fcb tan\u0131yan v\u0259 sur\u0259td\u0259n \u00fcz \u00e7evir\u0259r\u0259k, \u0259slin\u0259 &#8211; &#8220;g\u00f6yd\u0259ki ki\u015fi&#8221;y\u0259 \u00fcz tutan M\u0259cnundan f\u0259rqli, hekay\u0259 q\u0259hr\u0259man\u0131 u\u015faql\u0131qdan ki\u015filiy\u0259 ke\u00e7\u0259 bilmir. X\u0259st\u0259xanada ald\u0131\u011f\u0131 impulsiv enerjinin t\u0259siriyl\u0259 m\u0259hz t\u0259l\u0259b\u0259 (!) park\u0131na qa\u00e7mas\u0131 onun &#8220;\u0259sas instinkt&#8221; m\u0259s\u0259l\u0259sind\u0259 &#8220;\u00f6yr\u0259nci&#8221; olmas\u0131, hekay\u0259nin final\u0131nda sabah yenid\u0259n x\u0259st\u0259xanaya getm\u0259k q\u0259rar\u0131 is\u0259 h\u0259l\u0259 &#8220;sa\u011falmad\u0131\u011f\u0131ndan&#8221; x\u0259b\u0259r verir.<\/p>\n<p>Hekay\u0259nin bilincalt\u0131 \u0259sas\u0131nda bu\u011fda \u0259hvalat\u0131 il\u0259 ba\u011fl\u0131 Quran qiss\u0259si durur v\u0259 m\u00fc\u0259llif bu d\u0259f\u0259 sad\u0259c\u0259 \u00f6z ata-anas\u0131na do\u011fru deyil, \u015f\u00fcuralt\u0131 olaraq adam\u0131n (Ad\u0259m) v\u0259 h\u0259yat\u0131n (H\u0259vva) yarand\u0131\u011f\u0131 yer\u0259 &#8211; insanl\u0131\u011f\u0131n ata-anas\u0131nacan gedir. Amma zaman interval\u0131n\u0131n b\u00f6y\u00fcm\u0259si problemi n\u0259inki \u00e7\u00f6zm\u00fcr, \u0259ksin\u0259, onun miqyas\u0131n\u0131 m\u00fcqayis\u0259olunmaz d\u0259r\u0259c\u0259d\u0259 b\u00f6y\u00fcd\u00fcr. \u00d6z\u00fcn\u0259qay\u0131d\u0131\u015f yen\u0259 horizontal y\u00f6nd\u0259 gedir, vertikal y\u00fcks\u0259li\u015f\u0259 is\u0259 birba\u015fa yox, ikinci \u0259l (folklor!) vasit\u0259sil\u0259 \u00e7aba g\u00f6st\u0259rilir. Lakin \u00f6z\u00fcn\u00fcd\u0259rk limitinin yar\u0131m\u00e7\u0131ql\u0131\u011f\u0131 hekay\u0259nin \u0259sas\u0131ndak\u0131 qutsal elmi inkar etmir.<\/p>\n<p>&#8220;Torpa\u011f\u0131n ruhu&#8221; hekay\u0259sind\u0259 ata-anaya qay\u0131d\u0131\u015f \u0259n zil p\u0259rd\u0259d\u0259n &#8211; birba\u015fa m\u0259tl\u0259bd\u0259n ba\u015flay\u0131r: &#8220;Ata! Ata! \u00e7\u0131\u011f\u0131rts\u0131 e\u015fidib yuxudan ay\u0131ld\u0131&#8230;&#8221; Bu d\u0259f\u0259 q\u0259hr\u0259man yuxu g\u00f6rm\u00fcr, \u0259ksin\u0259, o\u011flunun yuxudak\u0131 \u00e7\u0131\u011f\u0131rt\u0131s\u0131na ay\u0131l\u0131r v\u0259 u\u015faql\u0131qda &#8220;&#8230;g\u00f6rd\u00fcy\u00fc yuxu yava\u015f-yava\u015f canlan\u0131b, g\u00f6zl\u0259rinin qaba\u011f\u0131ndan ke\u00e7ir&#8230;&#8221; Y\u0259ni burda \u00f6m\u00fcr yuxusundan ay\u0131lmaq v\u0259 onu yozmaqdan &#8211; ayd\u0131n d\u00fc\u015f\u00fcnc\u0259 i\u015f\u0131\u011f\u0131nda \u00f6z\u00fcn\u00fcd\u0259rkd\u0259n s\u00f6z gedir. \u00c7\u00fcnki \u00f6nc\u0259ki hekay\u0259l\u0259rd\u0259n tan\u0131d\u0131\u011f\u0131m\u0131z t\u0259l\u0259b\u0259 art\u0131q ya\u015fa dolub, ata olub v\u0259 bilincalt\u0131ndan ayd\u0131n d\u00fc\u015f\u00fcnc\u0259 \u0131\u015f\u0131\u011f\u0131na ke\u00e7id bu boy art\u0131m\u0131yla ba\u011fl\u0131d\u0131r. B\u0259s, m\u00fc\u0259llif nec\u0259 &#8211; \u00f6z\u00fcn\u00fcd\u0259rkin, \u00f6z\u00fcn\u0259qay\u0131d\u0131\u015f\u0131n horizontal m\u00fcst\u0259visind\u0259n vertikal f\u0259zas\u0131na y\u00fcks\u0259lirmi? Bu suala hekay\u0259 bel\u0259 cavab verir: &#8220;Bird\u0259n aya\u011f\u0131n\u0131n alt\u0131ndan xo\u015f bir gizilti ke\u00e7di v\u0259 bu gizilti b\u00fct\u00fcn b\u0259d\u0259nin\u0259 yay\u0131ld\u0131&#8230; ayaqlar\u0131n\u0131n alt\u0131 k\u0259ndd\u0259 evl\u0259rind\u0259n bir xeyli aral\u0131&#8230; t\u00fct\u00fcn yerind\u0259ki torpa\u011f\u0131n varl\u0131\u011f\u0131n\u0131 xat\u0131rlam\u0131\u015fd\u0131.&#8221; \u00d6z q\u0259hr\u0259man\u0131 il\u0259 birlikd\u0259 m\u00fc\u0259llif d\u0259 b\u0259d\u0259n m\u00fcst\u0259visind\u0259 \u00f6z\u00fcn\u00fcd\u0259rkin aya\u011f\u0131na \u00e7at\u0131r v\u0259 bu, \u00f6z\u00fcn\u00fc horizontal d\u0259rkin ba\u015fa \u00e7atmas\u0131 kimi anla\u015f\u0131l\u0131r. S\u0259s, s\u00f6z v\u0259 c\u00fcml\u0259y\u0259 q\u0259d\u0259r b\u00fct\u00fcn qatlarda canl\u0131 xalq dan\u0131\u015f\u0131q ifad\u0259l\u0259rin\u0259 qay\u0131dan Dastano\u011flunun yaz\u0131 dili d\u0259 bu proses\u0259 anolojidir. O, do\u011fma yerl\u0259ri aya\u011f\u0131n\u0131n, do\u011fma s\u00f6zl\u0259ri is\u0259 dilinin ucuyla xat\u0131rlay\u0131r.<\/p>\n<p>Yaz\u0131\u00e7\u0131 do\u011fma s\u00f6z\u0259 v\u0259 torpa\u011fa qay\u0131tmaqda \u00f6z \u0259b\u0259diliyini g\u00f6r\u00fcr, dem\u0259k ist\u0259yir ki, do\u011fma dil v\u0259 torpa\u011f\u0131n ruhu \u0259cdadlar\u0131ndan ona ke\u00e7diyi kimi, ondan da \u00f6vladlar\u0131na ke\u00e7ib (v\u0259 ta sonsuza q\u0259d\u0259r bu silisl\u0259 davam ed\u0259c\u0259k) &#8220;&#8230;Bird\u0259n ona el\u0259 g\u0259ldi ki, can\u0131ndak\u0131 o torpa\u011f\u0131n xo\u015f giziltisi &#8211; ruhu onu qucaqlay\u0131b yatm\u0131\u015f o\u011fluna da ke\u00e7di. V\u0259 \u0259minlikl\u0259 inand\u0131 ki, g\u00fcnl\u0259rin birind\u0259 bel\u0259d\u0259n-el\u0259, el\u0259d\u0259n-bel\u0259 qa\u00e7d\u0131\u011f\u0131 o torpa\u011f\u0131n \u00fcst\u00fcnd\u0259 o\u011flu da qa\u00e7acaq&#8230;&#8221;<\/p>\n<p>Dastano\u011flunun do\u011fulub b\u00f6y\u00fcd\u00fcy\u00fc G\u00f6y\u00e7\u0259 mahal\u0131 onun Heyd\u0259rbabas\u0131d\u0131r. Yaz\u0131\u00e7\u0131 &#8220;torpaq&#8221; dey\u0259nd\u0259 d\u00fc\u015fm\u0259n \u0259lind\u0259 olan bu qutsal \u018fl\u0259sg\u0259r yurdu v\u0259 onun timsal\u0131nda y\u00fczill\u0259rd\u0259n b\u0259ri i\u015f\u011fala m\u0259ruz qalan torpaqlar\u0131m\u0131z\u0131 g\u00f6z \u00f6n\u00fcn\u0259 al\u0131r, n\u0259sild\u0259n-n\u0259sl\u0259 \u00f6t\u00fcr\u00fcl\u0259n &#8220;torpa\u011f\u0131n ruhu&#8221;nun manqurtla\u015fma t\u0259hl\u00fck\u0259sini aradan qald\u0131rd\u0131\u011f\u0131na inan\u0131r. O haql\u0131d\u0131r &#8211; Qaraba\u011fa aya\u011f\u0131 bel\u0259 d\u0259ym\u0259y\u0259n g\u0259ncl\u0259rimizin otuz ild\u0259n sonra do\u011fma torpaqlar u\u011frunda k\u00f6n\u00fcll\u00fc sur\u0259td\u0259 d\u00f6y\u00fc\u015fl\u0259r\u0259 at\u0131lmas\u0131 v\u0259 ild\u0131r\u0131m s\u00fcr\u0259tli z\u0259f\u0259rimizin k\u00f6k\u00fcnd\u0259 &#8220;torpa\u011f\u0131n ruhu&#8221; da var idi.<\/p>\n<p>Hekay\u0259nin bilincalt\u0131 \u0259sas\u0131nda Allah\u0131n insan\u0131 torpaqdan yaratmas\u0131na dair Quran qiss\u0259si durur. M\u00fc\u0259llifin insanla torpa\u011f\u0131n do\u011fmal\u0131\u011f\u0131n\u0131 \u00f6z\u0259l vur\u011fulamas\u0131, q\u0259hr\u0259man\u0131n do\u011fma torpa\u011f\u0131 b\u0259d\u0259n (ayaq) yadda\u015f\u0131 il\u0259 xat\u0131rlamas\u0131 bunun i\u015far\u0259sidir. Amma proses bilincalt\u0131 getdiyi \u00fc\u00e7\u00fcn yaz\u0131\u00e7\u0131 adam\u0131n yarad\u0131lmas\u0131yla ba\u011fl\u0131 ilahi akt\u0131n sad\u0259c\u0259 birinci hiss\u0259sini (\u00e7amurdan yo\u011furulma) &#8220;xat\u0131rlay\u0131r&#8221;, ikincisi (ruhun \u00fcf\u00fcr\u00fclm\u0259si) is\u0259 diqq\u0259td\u0259n yay\u0131n\u0131r. Bu \u00fczd\u0259n o, insan\u0131 ruh deyil, b\u0259d\u0259nl\u0259 eynil\u0259\u015fdirir, f\u0259rqin\u0259 varm\u0131r ki, &#8220;biz h\u0259rd\u0259n ruhi t\u0259cr\u00fcb\u0259 ke\u00e7ir\u0259n insan deyil, insani t\u0259cr\u00fcb\u0259y\u0259 malik ruhuq&#8221; (\u015earden) &#8220;ruh&#8221; s\u00f6z\u00fcn\u00fc d\u0259 ba\u015fl\u0131\u011fa f\u0259rqin\u0259 varmadan \u00e7\u0131xar\u0131r. Sonucda mahiyy\u0259t, ruh \u00f6z \u0259ksini metafizik deyil, metaforik planda, y\u0259ni dild\u0259, s\u00f6zd\u0259 tap\u0131r. Metafora metafizikan\u0131n k\u00f6lg\u0259sidir v\u0259 Platonun terminl\u0259ri il\u0259 des\u0259k, yaz\u0131\u00e7\u0131 ideyalar al\u0259min\u0259 &#8220;filosof&#8221; deyil, &#8220;\u015fair&#8221; kimi yana\u015f\u0131r. &#8220;Ruhum, dur y\u0131\u011f\u0131\u015f gedirik, s\u0259n yuxar\u0131, m\u0259n a\u015fa\u011f\u0131&#8221; dey\u0259 ruha &#8220;m\u0259n&#8221; yox, &#8220;s\u0259n&#8221; kimi \u00fcz tutan, onu birinci yox, ikinci \u015f\u0259xs kimi qavrayan v\u0259 \u00f6z\u00fcn\u00fc ruhdan daha \u00e7ox b\u0259d\u0259nl\u0259 eynil\u0259\u015fdir\u0259n Ramiz R\u00f6v\u015f\u0259ni \u0259d\u0259biyyat b\u00f6y\u00fckl\u0259ri siyah\u0131s\u0131na daxil el\u0259m\u0259si v\u0259 \u00fcmum\u0259n bu b\u00f6y\u00fckl\u0259ri ancaq \u015fairl\u0259r aras\u0131ndan se\u00e7m\u0259si \u00f6z\u00fc d\u0259, m\u0259nc\u0259, t\u0259sad\u00fcfi olmay\u0131b, yaz\u0131\u00e7\u0131n\u0131n &#8220;\u015fairliyind\u0259n&#8221; ir\u0259li g\u0259lir.<\/p>\n<p>H\u0259m orta, h\u0259m d\u0259 ali m\u0259kt\u0259bd\u0259 bir yerd\u0259, \u00f6z\u00fc d\u0259 eyni u\u011furla oxuyan, lakin h\u0259yatda f\u0259rqli sonuclara g\u0259lib \u00e7\u0131xan iki yolda\u015f\u0131n dialoqu \u00fcst\u00fcnd\u0259 qurulan, m\u00fc\u0259llif t\u0259hkiy\u0259sin\u0259 bir c\u00fcml\u0259 bel\u0259 ayaq yeri qoymayan &#8220;Yol&#8221; yaz\u0131\u00e7\u0131n\u0131n formaca &#8220;dramaturji&#8221; v\u0259 m\u0259zmunca \u0259n &#8220;praqmatik&#8221; hekay\u0259sidir. Ox\u015far fitri imkan v\u0259 eyni h\u0259yat \u015f\u0259rtl\u0259ri daxilind\u0259 iki n\u0259f\u0259rd\u0259n birinin u\u011furu v\u0259 dig\u0259rinin u\u011fursuzlu\u011funun s\u0259b\u0259bi n\u0259dir? \u00d6z u\u011furlu q\u0259hr\u0259man\u0131n\u0131n arxas\u0131nda duran m\u00fc\u0259llifin &#8220;u\u011furun formulu n\u0259dir?&#8221; sual\u0131na cavab\u0131 bel\u0259dir: &#8220;&#8230;b\u0259lk\u0259 s\u0259b\u0259bi ondad\u0131r ki, m\u0259n h\u0259l\u0259 o bapbalaca&#8230;sinifd\u0259 oxudu\u011fumuz ill\u0259rd\u0259n, n\u0259d\u0259ns\u0259, hardansa o fikirl\u0259rl\u0259 ya\u015fay\u0131rd\u0131m ki, b\u00f6y\u00fcy\u00fcm, oxuyum, insanlara, \u0259traf\u0131mdak\u0131lara k\u00f6m\u0259yim, xeyrim d\u0259ysin&#8230;Fikirl\u0259\u015f, g\u00f6r, s\u0259n d\u0259 o uzaq u\u015faql\u0131q ill\u0259rind\u0259n b\u0259ri o ist\u0259kl\u0259&#8230; ya\u015fam\u0131sanm\u0131? .. \u0130\u00e7ind\u0259 gedib \u00e7atmaq ist\u0259diyin o yol olubmu?..&#8221; Bir s\u00f6zl\u0259, niyy\u0259tin hara, m\u0259nzilin d\u0259 ora, yaxud &#8220;Avesta&#8221;da deyildiyi kimi, \u0259vv\u0259l fikirdir, sonra s\u00f6z, sonra \u0259m\u0259l!<\/p>\n<p>Hekay\u0259nin bilincalt\u0131 \u0259sas\u0131nda ilahi yarad\u0131c\u0131l\u0131q akt\u0131 haqq\u0131nda h\u00f6km durur. D\u00fcnya Allah\u0131n yarad\u0131c\u0131 d\u00fc\u015f\u00fcnc\u0259sinin, bizim \u00f6m\u00fcr yolumuz is\u0259 niyy\u0259tl\u0259rimizin ger\u00e7\u0259kl\u0259\u015fm\u0259sidir. Birincid\u0259 bu ger\u00e7\u0259kl\u0259\u015fm\u0259 d\u00fc\u00e7\u00fcnc\u0259nin madd\u0259, ikincid\u0259 maddi(yat) hal\u0131na, h\u0259r ikisind\u0259 &#8220;k\u00f6lg\u0259&#8221;y\u0259 \u00e7evrilm\u0259sidir. T\u0259kc\u0259 yazd\u0131qlar\u0131m\u0131z deyil, Platona g\u00f6r\u0259, ya\u015fad\u0131qlar\u0131m\u0131z da &#8220;d\u00fc\u015f\u00fcnc\u0259l\u0259rimizin k\u00f6lg\u0259si&#8221;dir. Lakin ilahi akt &#8220;bir g\u00f6z q\u0131rp\u0131m\u0131&#8221;nda, insani ist\u0259k is\u0259 on ill\u0259r, b\u0259z\u0259n bir \u00f6m\u00fcrd\u0259 ger\u00e7\u0259kl\u0259\u015fir.<\/p>\n<p>&#8220;\u015eeytan \u0259m\u0259li&#8221;nd\u0259n f\u0259rqli olaraq &#8220;Yol&#8221;da vertikala y\u00fcks\u0259li\u015f folklor ara\u00e7\u0131l\u0131\u011f\u0131yla deyil, birba\u015fad\u0131r, y\u0259ni yaz\u0131\u00e7\u0131 bu d\u0259f\u0259 anan\u0131n na\u011f\u0131l\u0131 yox, \u00f6z h\u0259qiq\u0259tin\u0259 s\u00f6yk\u0259nir, birba\u015fa \u00f6z h\u0259yat t\u0259cr\u00fcb\u0259sind\u0259n &#8211; insan \u0259m\u0259lind\u0259n s\u00f6z a\u00e7\u0131r. Lakin birinci hekay\u0259d\u0259 oldu\u011fu kimi ikincid\u0259 d\u0259 insan\u0131n \u00f6z\u00fcn\u00fcd\u0259rk yolunu k\u0259s\u0259n, onu ax\u0131racan getm\u0259y\u0259 qoymayan &#8220;\u015feytani&#8221; g\u00fcman olur. Sitat g\u0259tirdiyim par\u00e7adak\u0131 &#8220;b\u0259lk\u0259&#8221;, &#8220;n\u0259d\u0259ns\u0259, hardansa&#8221;lar bu g\u00fcman\u0131 ifad\u0259 el\u0259yir. M\u00fc\u0259llif insan\u0131n h\u0259yat\u0131nda f\u0259rdi irad\u0259ni \u0259sas g\u00f6t\u00fcr\u0259n volyuntarizml\u0259, taleyin rolunu m\u00fctl\u0259ql\u0259\u015fdir\u0259n q\u0259d\u0259rilik aras\u0131nda var-g\u0259l el\u0259yir, t\u0259kc\u0259 ir\u0259li yox, h\u0259m d\u0259 yuxar\u0131 bax\u0131r, lakin bu vertikal bax\u0131\u015f dumanl\u0131 sezgi il\u0259 h\u00fcdudlan\u0131r. Hekay\u0259nin dialoq \u00fcst\u00fcnd\u0259 qurulmas\u0131 \u00f6z\u00fc d\u0259, m\u0259nc\u0259, bu ikil\u0259\u015fm\u0259nin bilincalt\u0131 ifad\u0259sidir. Lakin \u00f6nc\u0259ki hekay\u0259l\u0259rd\u0259 q\u0259hr\u0259manlar\u0131n d\u00fc\u015f\u00fcnc\u0259 v\u0259 yuxug\u00f6rm\u0259l\u0259rind\u0259 ifad\u0259sini tapan daxili monolaqlar\u0131n\u0131n (\u00f6z\u00fcnl\u0259 s\u00f6hb\u0259t) bu d\u0259f\u0259 dialoqla (\u00f6zg\u0259siyl\u0259 s\u00f6hb\u0259t) \u0259v\u0259zl\u0259nm\u0259sinin ba\u015fqa t\u0259r\u0259fi d\u0259 var. Q\u0259hr\u0259man yuxudan ay\u0131l\u0131r, m\u00fc\u0259llif bilincalt\u0131ndan \u00e7\u0131x\u0131r v\u0259 buna uy\u011fun olaraq \u00f6nc\u0259ki hekay\u0259l\u0259rin modern formas\u0131 alt\u0131ndak\u0131 magik-realist m\u0259zmun &#8220;Yol&#8221;da \u00f6z yerini gizli postmodern ikiba\u015fl\u0131l\u0131\u011fa verir. Bu, m\u0259ntiqidir &#8211; hekay\u0259nin yaz\u0131ld\u0131\u011f\u0131 ill\u0259rd\u0259 magik-realist d\u00fc\u015f\u00fcnc\u0259nin sehrind\u0259n \u00e7\u0131xma\u011fa ba\u015flayan b\u0259dii fikrimiz postmodernizmin astanas\u0131na yax\u0131nla\u015f\u0131rd\u0131. &#8220;Yol&#8221; minillik yolun bitdiyi, n\u00f6vb\u0259ti minillyin ba\u015flamas\u0131 \u0259r\u0259f\u0259sind\u0259 yaz\u0131lm\u0131\u015fd\u0131.<\/p>\n<p>&nbsp;<\/p>\n<p>***<\/p>\n<p>&#8220;D\u00fc\u00e7\u00fcnc\u0259l\u0259rimin k\u00f6lg\u0259si&#8221;nd\u0259 toplanm\u0131\u015f hekay\u0259l\u0259r bir \u00e7ox h\u0259qiq\u0259tl\u0259ri m\u0259nim (v\u0259 anoloji d\u00fc\u015f\u00fcnc\u0259d\u0259 olanlar) \u00fc\u00e7\u00fcn yenid\u0259n t\u0259sdiql\u0259yir: s\u00f6zl\u0259 ba\u015flad\u0131\u011f\u0131 \u00fc\u00e7\u00fcn ilahi yarad\u0131l\u0131\u015f akt\u0131 \u00f6z\u00fc bir yaz\u0131 v\u0259 Allah \u0259n b\u00f6y\u00fck yaz\u0131\u00e7\u0131d\u0131r; O, insan\u0131 \u00f6z\u00fcn\u0259 b\u0259nz\u0259r yaratd\u0131\u011f\u0131ndan b\u00fct\u00fcn yaz\u0131\u00e7\u0131lar bil\u0259r\u0259kd\u0259n v\u0259 ya bilm\u0259y\u0259r\u0259kd\u0259n Allah\u0131n t\u0259qlid\u00e7isi, h\u0259r c\u00fcr b\u0259dii m\u0259tn qutsal kitablar\u0131n davam\u0131d\u0131r; v\u0259 bu, d\u00fcnyada irad tutulmas\u0131 m\u00fcmk\u00fcns\u00fcz yegan\u0259 v\u0259 \u0259n g\u00f6z\u0259l epiqondur. &#8220;D\u00fc\u00e7\u00fcnc\u0259l\u0259rimin k\u00f6lg\u0259si&#8221;nd\u0259ki hekay\u0259l\u0259rin &#8220;Avesta&#8221;, &#8220;T\u00f6vrat&#8221;, &#8220;\u0130ncil&#8221;, \u00f6z\u0259llikl\u0259 d\u0259, s\u0259mavi kitablar\u0131n sonuncusu v\u0259 \u0259n kamili olan Qurani-K\u0259riml\u0259 \u0259ks\u0259r\u0259n gizli, bilincalt\u0131 ba\u011flant\u0131s\u0131 bu fikrin t\u0259sdiqidir. Hekay\u0259l\u0259rin \u00f6z\u00fcn\u0259qay\u0131d\u0131\u015f v\u0259 bunun hesab\u0131na ba\u015f ver\u0259n \u00f6z\u00fcn\u00fcd\u0259rk, ikinci do\u011fulu\u015f, m\u0259n\u0259vi oyan\u0131\u015f, ruhi dirilm\u0259 problemin\u0259 h\u0259sr olunmas\u0131n\u0131 g\u00f6z \u00f6n\u00fcn\u0259 alsaq, ist\u0259nil\u0259n qutsal m\u0259tni \u0259n \u00fcmumi, geni\u015f anlamda bura \u0259lav\u0259 etm\u0259k, s\u0259mavi kitablar\u0131n siyah\u0131s\u0131n\u0131 geni\u015fl\u0259ndirm\u0259k d\u0259 olar.<\/p>\n<p>Allah\u0131n s\u00f6z\u00fcn\u0259 d\u00f6n\u00fc\u015f Onun \u00f6z\u00fcn\u0259 d\u00f6n\u00fc\u015fd\u00fcr. Hekay\u0259l\u0259rin t\u0259hlili g\u00f6st\u0259rdi ki, &#8220;D\u00fc\u015f\u00fcnc\u0259l\u0259rimin k\u00f6lg\u0259si&#8221;nin m\u00fc\u0259llifi bu d\u00f6n\u00fc\u015f\u00fcn birinci &#8211; horizontal (b\u0259d\u0259n) d\u00f6n\u0259mini art\u0131q ke\u00e7ib, ikinci, daha \u00f6n\u0259mli vertikal (ruh) d\u00f6n\u0259m is\u0259 h\u0259l\u0259 ba\u015fa \u00e7atmay\u0131b. Olsun ki, kitabda toplanm\u0131\u015f hekay\u0259l\u0259rin yaz\u0131lmas\u0131ndan \u00f6t\u0259n ill\u0259r yaz\u0131\u00e7\u0131n\u0131n h\u0259yat\u0131na \u00f6z\u00fcn\u0259qay\u0131d\u0131\u015f\u0131n birinci d\u00f6n\u0259mind\u0259n ikincisin\u0259 ke\u00e7id kimi daxil olub. Amma ola da bil\u0259r ki, o h\u0259l\u0259 \u00fcz\u0259 \u00e7\u0131xarmad\u0131\u011f\u0131, bundan sonra i\u015f\u0131q \u00fcz\u00fc g\u00f6r\u0259c\u0259k yaz\u0131lar\u0131nda K\u0259r\u0259min L\u0259l\u0259si kimi \u018frzurumun g\u0259diyind\u0259n geri qay\u0131d\u0131b. Odur ki, bu m\u0259s\u0259l\u0259d\u0259 birm\u0259nal\u0131 proqnoz verm\u0259k, \u00f6nc\u0259g\u00f6r\u0259nlik el\u0259m\u0259y\u0259 n\u0259 imkan\u0131m, n\u0259 d\u0259 iddiam yoxdur. \u018fn yax\u015f\u0131s\u0131 bu s\u00f6hb\u0259ti yaz\u0131\u00e7\u0131n\u0131n h\u0259l\u0259 \u00fcz\u0259 \u00e7\u0131xarmad\u0131\u011f\u0131 \u0259s\u0259rl\u0259rl\u0259 tan\u0131\u015fl\u0131qdan sonraya saxlamaqd\u0131r.<\/p>\n<p>Bu m\u00f6vzuda t\u0259r\u0259dd\u00fcd\u0259 d\u00fc\u015fd\u00fcy\u00fcm v\u0259 daha ciddi sayd\u0131\u011f\u0131m bir n\u00fcans da var &#8211; t\u0259kc\u0259 Dastano\u011flu deyil, \u00fcmum\u0259n h\u0259r hans\u0131 yaz\u0131\u00e7\u0131n\u0131 ruha s\u0259sl\u0259m\u0259kd\u0259 m\u0259n n\u0259 q\u0259d\u0259r haql\u0131yam? Qutsal Kitab\u0131m\u0131z\u0131n \u00f6z\u00fcn\u00fcn d\u0259 t\u0259sdiq etdiyi kimi, ruh qeyb al\u0259mind\u0259n deyilmi? \u00dcmum\u0259n, b\u0259dii d\u00fc\u015f\u00fcnc\u0259 bu m\u00fcbh\u0259m, sirli al\u0259min s\u0131n\u0131ralr\u0131ndan o yana ke\u00e7m\u0259lidirmi? Kastaneda, El\u00e7in v\u0259 sair kimi d\u00fcnya \u0259d\u0259biyyat\u0131 v\u0259 milli b\u0259dii fikrin bir s\u0131ra n\u00fcmay\u0259nd\u0259l\u0259rinin uy\u011fun m\u00f6vzudak\u0131 \u0259s\u0259rl\u0259ri bu sual\u0131 m\u00fcsb\u0259t cavabland\u0131rma\u011fa \u0259sas verir. \u00dcst\u0259lik, \u00f6z\u00fcn\u00fcd\u0259rk axtar\u0131\u015flar\u0131na h\u0259sr olunmu\u015f mistik ruhlu hekay\u0259l\u0259rin m\u00fc\u0259llifi kimi sad\u0259c\u0259 istedadl\u0131 yox, h\u0259m d\u0259 vergili bir \u015f\u0259xs oldu\u011funa \u015f\u00fcbh\u0259 el\u0259m\u0259diyim Dastano\u011fludan bu istiqam\u0259td\u0259ki g\u00f6zl\u0259ntil\u0259r \u0259sass\u0131z deyil. Buna baxmayaraq, t\u0259hlil\u0259 \u00e7\u0259kdiyim hekay\u0259l\u0259rl\u0259 ba\u011fl\u0131 g\u0259ldiyim sonuclar\u0131n n\u0259 say\u0131n yaz\u0131\u00e7\u0131, n\u0259 d\u0259 d\u0259y\u0259rli oxucular t\u0259r\u0259find\u0259n birm\u0259nal\u0131 q\u0259bul olunmas\u0131nda israrl\u0131 deyil\u0259m. \u018fks\u0259r\u0259n bilincalt\u0131 v\u0259 yuxug\u00f6rm\u0259 il\u0259 ba\u011fl\u0131 bu hekay\u0259l\u0259rd\u0259 m\u00fc\u0259llif biz\u0259 \u00f6z &#8220;yuxular\u0131n\u0131&#8221; dan\u0131\u015f\u0131b, yuxunun is\u0259 d\u00fcrl\u00fc yozumlar\u0131 ola bil\u0259r. Bu, \u018fs\u0259d Cahangirin yozumu idi.<\/p>\n<p>&#8220;\u018fd\u0259biyyat&#8221; q\u0259zeti<\/p>\n<p>&nbsp;<\/p>\n<\/div>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p class=\"bawpvc-ajax-counter\" data-id=\"18627\">Yaz\u0131ya 30 d\u0259f\u0259 bax\u0131l\u0131b<\/p>\n","protected":false},"excerpt":{"rendered":"<p>(yaz\u0131\u00e7\u0131 R\u00fcst\u0259m Dastano\u011flunun &#8220;D\u00fc\u015f\u00fcnc\u0259l\u0259rimin k\u00f6lg\u0259si&#8221; kitab\u0131 haqq\u0131nda) \u00a0 F\u00fczuli yaz\u0131rd\u0131 ki, &#8220;elmsiz \u015feir \u0259sass\u0131z divar olur&#8221; v\u0259 bu s\u00f6zl\u0259ri b\u0259dii n\u0259sr\u0259, \u00fcmum\u0259n ist\u0259nil\u0259n janr v\u0259 n\u00f6v\u0259 d\u0259 aid el\u0259m\u0259k olar. Burdak\u0131 &#8220;elm&#8221; s\u00f6z\u00fcn\u0259 d\u00fcrl\u00fc yozumlar verilib, birini d\u0259 m\u0259n verim. Dahi \u015fair &#8220;elm&#8221; dey\u0259nd\u0259 bir \u00e7ox dig\u0259r m\u0259s\u0259l\u0259l\u0259rl\u0259 yana\u015f\u0131, h\u0259m d\u0259 m\u0259tnin \u0259sas\u0131nda duran altyap\u0131dan [&hellip;]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[20,17,3],"tags":[],"_links":{"self":[{"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/18627"}],"collection":[{"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=18627"}],"version-history":[{"count":3,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/18627\/revisions"}],"predecessor-version":[{"id":18630,"href":"https:\/\/kultur.az\/index.php?rest_route=\/wp\/v2\/posts\/18627\/revisions\/18630"}],"wp:attachment":[{"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=18627"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=18627"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kultur.az\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=18627"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}