Olsun...

Let you be...

Let you be the sea, and I will be the first to drown.

You’re the destination, and I'm the first to arrive.

let you be the house, and I will be the first to dwell.

Be the poetry, and I will be the first to listen.

Be whatever you are,

and I will be yours with everything I have.

"Eğer kaderinse, bütün dünya karşı da gelse kavuşursunuz."

I am a strange woman

I could not fit into the streets inside me nor could i accept the outside world. I had walls that i built in desperation, locked myself in the rooms of isolation.

I am afraid that the feelings that have accumulated in me will suddenly explode and scatter me into granules.

If you want to befriend me, you will have to endure many things.

تتلاشى الاكتاف من حولك تدريجيا كلما ازدادت حاجتك للاستناد

The shoulders around you gradually disappear as your need for support increases

Let me rest on your chest

Because I'm tired, just like you. let my name, address, who I am and my past years…all drown in our silence. Behind this door, a storm is chasing me, a dark winter is suffocating me, and the feet of the night are crushing me. I have no lover, nor a house to protect me from the flood. The winds of doubt carried me to you. So, shall I rest a little on your chest? 

Or should I go back to my sorrows?

Why is Kafka so important when it comes to European loneliness?

How are his writings still so relevant today? And does his literature really reflect the loneliness we see in European societies?

Who is Franz Kafka?

First, let’s start by getting to know Franz Kafka. Kafka was a Czech Jewish writer who lived in the early 20th century. His writings were marked by strangeness and ambiguity, often tackling themes like isolation, alienation, and the dehumanizing effects of bureaucracy. His most famous works, such as *The Metamorphosis* and *The Trial*, convey a deep sense of psychological oppression and the feeling of being trapped in a cold and incomprehensible world.

European Loneliness – How Did It Become a Reality?

Now, let’s move to the key question: Why is Kafka considered important in the context of European loneliness? To understand this, we need to first look at life in modern European societies. Despite the economic and technological advancements in Europe, loneliness has become a significant part of many people's lives. These societies tend to emphasize individualism and self-reliance, which can often lead to feelings of isolation and existential emptiness. A large portion of people in Europe live alone, and due to highly structured social and political systems, individuals often feel like they are just small cogs in a vast machine. This is where Kafka comes in. His writings reflect this very feeling – the sense that one has no control over their life and is trapped in a cold, impersonal system.

How Does Kafka’s Literature Reflect Loneliness?

Kafka’s works deeply capture feelings of loneliness and alienation. In *The Metamorphosis*, the protagonist transforms into an insect and feels rejected by both his family and society. Here, we see a clear picture of loneliness, the feeling of being unaccepted and misunderstood. Kafka was expressing a profound fear of being disconnected from others and not being able to communicate. In *The Trial*, the protagonist is subjected to a senseless trial by a mysterious and oppressive system. This mirrors the experience of individuals in modern Europe who feel like mere numbers in a vast, soulless bureaucratic machine. Loneliness is not just about the absence of personal connections; it’s also about feeling powerless and disconnected from one’s own life. That’s what makes Kafka’s work so relevant to understanding modern European loneliness.

The Existential Dimension in Kafka’s Works

Kafka isn’t just a writer who critiques systems and bureaucracy. He is also a deeply existential writer. Many people in Europe today feel lost in a world that seems to lack meaning, and Kafka’s writings reflect this reality. The existential themes in his works raise questions about the purpose of life and the meaning behind everything that happens, questions that continue to resonate with individuals navigating a chaotic and alienating world.

- Feda'a Yahya

"I deliberately read the writings of the miserable, the missing, and those whose hearts are broken, I read their cries to make me cry with them. My alphabet no longer accommodates this huge amount of sadness, so I started looking for someone to share it with me. It is a disaster to search for yourself in the writings of others, a disaster to lose yourself to this extent."

-unknown

🌌 PART I: The Arab Astrologers—Names You Must Know

📝Abū Maʿshar al-Balkhī-known in Latin as Albumasar

Born in Balkh (modern Afghanistan) in 787, a former hadith scholar who turned to the stars in midlife.

His Kitāb al-Madkhal al-Kabīr (The Great Introduction) became the bedrock of European astrology when translated into Latin.

He systematized planetary natures, zodiac signs, houses, aspects, and the elements.

His “conjunction theory” argued that history moves in great cycles, marked by rare celestial alignments—especially Jupiter-Saturn conjunctions, which he claimed heralded the rise of prophets and empires.

"All change under heaven is written first in the sky."

📜 Al-Kindi – The Philosopher of the Arabs

A polymath in the Abbasid court, blending Greek philosophy with Islamic theology and celestial theory.

In De Radiis Stellarum (On the Stellar Rays), he proposed a theory of stellar influence—not superstition, but a natural force, like light or magnetism.

He laid early groundwork for what would become natural philosophy (proto-science), suggesting stars transmit influence through rays affecting Earthly matter and human temperament.

🌍 Al-Biruni – The Observer from Khwarezm

Though more astronomer than astrologer, he cataloged astrology in full without ever endorsing its claims outright.

His Kitāb al-Tafhīm contains precise definitions of astrological terms, planetary motions, and how horoscopes are calculated.

A master of cultural synthesis: he compared Greek, Indian, and Persian systems, noting their commonalities and contradictions.

🕊 Abū al-Rayḥān al-Sijzī & Al-Zarqālī – Instruments of the Sky

Developed the astrolabe, armillary spheres, and zij tables—astronomical charts used by astrologers to pinpoint planetary positions with astonishing accuracy.

🪐 PART II: What the Arabs Contributed to Astrology

🧠 1. A Philosophical Foundation

Arabs didn’t just practice astrology—they thought about it. They debated whether the stars compel or merely incline.

Al-Farabi and later Avicenna argued the stars could only affect the body, not the soul—a blend of Neoplatonism and Islamic ethics.

The stars whisper, they do not command.

📊 2. Horoscopic Techniques Refined

Arabs inherited and enhanced horoscopic astrology from the Greeks:

Twelve Houses (Bayūt): Places in the chart signifying career, love, health, death.

Lots (Arabic Parts): Points calculated from planetary positions, like the Lot of Fortune and Lot of Spirit, used to fine-tune predictions.

Triplicities and Dignities: Systems to assess planetary strength.

Interrogations (Horary Astrology): Divining answers to specific questions, such as “Will I marry?” or “Will the king win this war?”

⚔️ 3. Political and Historical Astrology

Astrologers like Abū Maʿshar claimed that world events—plagues, conquests, religious shifts—were written in planetary cycles.

Used to time coronations, launch battles, found cities.

Caliphs would sometimes delay decisions until the astrologers said the heavens were "favorable."

🏥 4. Medical Astrology

Used zodiac signs to diagnose and treat illness—Aries rules the head, Pisces the feet, and so on.

Ibn Sina (Avicenna) himself, though skeptical of predictive astrology, used astrological charts for medical diagnoses, especially in fevers and crisis periods.

🌠 PART III: Astrology in Islamic Society

🌗 Religious Debate

The Qur’an warns against claims to know the unseen:

"Say: None in the heavens or on the earth knows the unseen except Allah." (Qur’an 27:65)

So Islamic scholars:

Allowed astronomy (for timekeeping, Qibla direction).

Permitted astrology only if used to understand natural rhythms—not fate.

Condemned fortune-telling or attributing independent power to stars.

Yet astrology persisted—not as dogma, but as courtly art, folk belief, and scientific curiosity.

🕯 PART IV: The Transmission to Europe

Translations of Arabic astrological texts into Latin via Toledo and Sicily reawakened Europe’s interest in the stars.

Terms like zenith, nadir, azimuth, almanac, and even algorithm come from Arabic.

Albumasar, Albohali, Messahala—all Arabic astrologers Latinized into the canon of European learning.

The Renaissance astrologers (like Ficino and Agrippa) drank deeply from Arab wells.

🌌 In Closing: A Legacy Like the Night Sky

The Arabs did not merely gaze at the stars—they listened to them, charted them, debated them, and passed on their wisdom in tomes that still echo today. Astrology, as they practiced it, was never just fortune-telling—it was philosophy, poetry, medicine, and mathematics entwined in a cosmic dance.

Wondering who you are?

You’re the purple scar that appears for no reason,

The images that give rise to nostalgia without features,

You are the ecstasy that did not complete,

A torment that lasted for an entire lifetime.

You...

You're like a trip I’ve been saving for months,

and when it was time to go,

I felt a desire not to leave.