{"id":3678,"date":"2020-01-14T15:38:23","date_gmt":"2020-01-14T14:38:23","guid":{"rendered":"http:\/\/oshoshqip.com\/?p=3678"},"modified":"2026-03-17T15:29:13","modified_gmt":"2026-03-17T14:29:13","slug":"zbutesit-krijohen-ngadale-dhe-gradualisht","status":"publish","type":"post","link":"https:\/\/oshoshqip.com\/en\/2020\/01\/14\/zbutesit-krijohen-ngadale-dhe-gradualisht\/","title":{"rendered":"Zbut\u00ebsit"},"content":{"rendered":"
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Njeriu shpesh mendon n\u00eb nj\u00eb m\u00ebnyr\u00eb shum\u00eb naive. Ai mendon se mund t\u00eb b\u00ebj\u00eb. T\u00eb heq\u00eb qafe k\u00ebt\u00eb bindje \u00ebsht\u00eb m\u00eb e v\u00ebshtir\u00eb se gjith\u00e7ka tjet\u00ebr p\u00ebr t\u00eb. Ju nuk kuptoni dot t\u00eb gjitha nd\u00ebrlikimet e organizmit tuaj dhe nuk e kuptoni se \u00e7do p\u00ebrpjekje, p\u00ebrve\u00e7 rezultateve t\u00eb d\u00ebshiruara, edhe n\u00ebse i jep k\u00ebto, jep mij\u00ebra rezultate t\u00eb papritura dhe shpesh t\u00eb pad\u00ebshirueshme. Gj\u00ebja kryesore q\u00eb ju harroni \u00ebsht\u00eb q\u00eb ju nuk po filloni q\u00eb nga fillimi me nj\u00eb aparat t\u00eb ri, t\u00eb bukur, t\u00eb past\u00ebr. Aty, q\u00ebndrojn\u00eb para jush shum\u00eb vite t\u00eb nj\u00eb jete t\u00eb gabuar dhe injorante, t\u00eb zhytjes n\u00eb \u00e7do lloj dob\u00ebsie, e mbylljes s\u00eb syve ndaj gabimeve tuaja, e p\u00ebrpjekjes p\u00ebr t\u00eb shmangur t\u00eb gjitha t\u00eb v\u00ebrtetat e pak\u00ebndshme, t\u00eb g\u00ebnjeshtrave t\u00eb vazhdueshme p\u00ebr veten tuaj, t\u00eb vet\u00eb-justifikimit duke faj\u00ebsuar t\u00eb tjer\u00ebt, etj., etj. E gjith\u00eb kjo nuk mund t\u00eb ndihmoj\u00eb n\u00eb pun\u00ebn e makin\u00ebs.<\/p>

Makina \u00ebsht\u00eb e ndotur, n\u00eb disa vende \u00ebsht\u00eb e ndryshkur dhe n\u00eb disa vende jan\u00eb formuar pjes\u00eb artificiale, domosdoshm\u00ebria p\u00ebr t\u00eb cil\u00ebn \u00ebsht\u00eb krijuar nga m\u00ebnyra e gabuar e pun\u00ebs. K\u00ebto pajisje artificiale nd\u00ebrhyjn\u00eb shum\u00eb n\u00eb t\u00eb gjitha q\u00ebllimet tuaja t\u00eb mira. Ato quhen ‘zbut\u00ebs. ‘Zbut\u00ebs’ \u00ebsht\u00eb nj\u00eb term i cili k\u00ebrkon shpjegime t\u00eb ve\u00e7anta. Ne e dim\u00eb se \u00e7far\u00eb jan\u00eb tampon\u00ebt n\u00eb vagonat hekurudhor\u00eb. Ata jan\u00eb si amortizator\u00eb q\u00eb zvog\u00eblojn\u00eb tronditjen kur vagon\u00ebt godasin nj\u00ebri-tjetrin. N\u00ebse nuk do t\u00eb kishte zbut\u00ebs, tronditja e nj\u00eb vagoni kund\u00ebr nj\u00eb tjetri do t\u00eb ishte shum\u00eb e rrezikshme. Zbut\u00ebsit ulin rezultatet e k\u00ebtyre goditjeve dhe i b\u00ebjn\u00eb ato t\u00eb paperceptueshme. Sakt\u00ebsisht t\u00eb nj\u00ebjtat pajisje gjenden brenda njeriut. Ato jan\u00eb krijuar, jo nga natyra por nga vet\u00eb njeriu, edhe pse n\u00eb m\u00ebnyr\u00eb t\u00eb pavullnetshme.<\/p>

Shkaku i shfaqjes s\u00eb tyre \u00ebsht\u00eb ekzistenca tek njeriu e shum\u00eb kontradiktave; kontradiktat e mendimeve, ndjenjave, simpative, fjal\u00ebve dhe veprimeve. N\u00ebse nj\u00eb njeri gjat\u00eb gjith\u00eb jet\u00ebs s\u00eb tij do t\u00eb ndjente t\u00eb gjitha kontradiktat q\u00eb jan\u00eb brenda tij, ai nuk do t\u00eb mund t\u00eb jetonte dhe t\u00eb vepronte aq normal sa jeton dhe vepron normalisht. Ai do t\u00eb kishte f\u00ebrkime t\u00eb vazhdueshme, trazira t\u00eb vazhdueshme. Ne nuk arrijm\u00eb t\u00eb shohim se sa kontradiktore dhe armiq\u00ebsore jan\u00eb pjes\u00ebt e ndryshme t\u00eb personalitetit ton\u00eb ndaj nj\u00ebri-tjetrit. N\u00ebse nj\u00eb njeri do t\u00eb ndjej\u00eb t\u00eb gjitha k\u00ebto kontradikta, ai do t\u00eb ndjej\u00eb at\u00eb q\u00eb \u00ebsht\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb. Ai do t\u00eb ndjej\u00eb se \u00ebsht\u00eb i \u00e7mendur. Nuk \u00ebsht\u00eb e k\u00ebndshme p\u00ebr ask\u00ebnd t\u00eb ndiej\u00eb se \u00ebsht\u00eb \u00e7mendur. P\u00ebr m\u00eb tep\u00ebr, nj\u00eb mendim i till\u00eb e privon nj\u00eb njeri nga vet\u00ebbesimi, dob\u00ebson energjin\u00eb e tij, e privon nga ‘respektimi i vetvetes’.<\/p>

N\u00eb nj\u00eb far\u00eb m\u00ebnyre ai duhet ta zot\u00ebroj\u00eb k\u00ebt\u00eb mendim ose ta d\u00ebboj\u00eb at\u00eb. Ai ose duhet t\u00eb shkat\u00ebrroj\u00eb kund\u00ebrshtit\u00eb ose t\u00eb pushoj\u00eb s\u00eb pari dhe s\u00eb ndjeri ato. Nj\u00eb njeri nuk mund t\u00eb shkat\u00ebrroj\u00eb kund\u00ebrshtit\u00eb. Por n\u00ebse ‘zbut\u00ebs\u2019 krijohen tek ai ai mund t\u00eb pushoj\u00eb s\u00eb ndjeri ato dhe ai nuk do t\u00eb ndiej\u00eb ndikimin e p\u00ebrplasjes s\u00eb pik\u00ebpamjeve kontradiktore, emocioneve kontradiktore, fjal\u00ebve kontradiktore. ‘Zbut\u00ebsit’ krijohen ngadal\u00eb dhe gradualisht. Shum\u00eb “zbut\u00ebs” krijohen artificialisht p\u00ebrmes ‘edukimit’. T\u00eb tjer\u00ebt jan\u00eb krijuar n\u00ebn ndikimin hipnotik t\u00eb gjith\u00eb jet\u00ebs p\u00ebrreth. Nj\u00eb njeri \u00ebsht\u00eb i rrethuar nga njer\u00ebz q\u00eb jetojn\u00eb, flasin, mendojn\u00eb dhe ndjehen me an\u00eb t\u00eb zbut\u00ebsve. Duke imituar ato n\u00eb mendimet, veprimet dhe fjal\u00ebt e tyre, nj\u00eb njeri krijon n\u00eb m\u00ebnyr\u00eb t\u00eb pavullnetshme zbut\u00ebs t\u00eb ngjash\u00ebm n\u00eb vetvete.<\/p>

Zbut\u00ebsit e b\u00ebjn\u00eb jet\u00ebn m\u00eb t\u00eb leht\u00eb p\u00ebr nj\u00eb njeri. \u00cbsht\u00eb shum\u00eb e v\u00ebshtir\u00eb t\u00eb jetosh pa zbut\u00ebs. Por ata e mbajn\u00eb njeriun larg nga mund\u00ebsia e zhvillimit t\u00eb brendsh\u00ebm sepse b\u00ebhen p\u00ebr t\u00eb pak\u00ebsuar goditjet dhe jan\u00eb vet\u00ebm goditjet ato q\u00eb mund ta \u00e7ojn\u00eb njeriun larg nga gjendja n\u00eb t\u00eb cil\u00ebn jeton, dometh\u00ebn\u00eb ta zgjoj\u00eb at\u00eb. ‘Zbut\u00ebsit’ e \u00e7ojn\u00eb nj\u00eb njeri p\u00ebr t\u00eb fjetur, i japin atij ndjesin\u00eb e p\u00eblqyeshme dhe paq\u00ebsore q\u00eb t\u00eb gjith\u00e7ka do t\u00eb jet\u00eb mir\u00eb, se nuk ekzistojn\u00eb kontradikta dhe se ai mund t\u00eb flej\u00eb n\u00eb paqe. ‘Zbut\u00ebsit’ jan\u00eb pajisje me an\u00eb t\u00eb t\u00eb cilave nj\u00eb njeri mund t\u00eb ket\u00eb gjithmon\u00eb n\u00eb t\u00eb drejt\u00eb. ‘Zbut\u00ebsit’ e ndihmojn\u00eb nj\u00eb njeri q\u00eb t\u00eb mos ndiej\u00eb vet\u00ebdijen e tij. ‘Vet\u00ebdija’ \u00ebsht\u00eb p\u00ebrs\u00ebri nj\u00eb term q\u00eb ka nevoj\u00eb p\u00ebr shpjegim. N\u00eb jet\u00ebn e zakonshme, koncepti “vet\u00ebdije” merret shum\u00eb thjesht. Sikur ne ta kishim at\u00eb vet\u00ebdije.<\/p>

N\u00eb t\u00eb v\u00ebrtet\u00eb, koncepti “vet\u00ebdije” n\u00eb sfer\u00ebn e emocioneve \u00ebsht\u00eb ekuivalent me konceptin “VET\u00cbDIJE” n\u00eb sfer\u00ebn e intelektit. Dhe pasi nuk kemi asnj\u00eb VET\u00cbDIJE ne nuk kemi as vet\u00ebdije. VET\u00cbDIJA \u00ebsht\u00eb nj\u00eb gjendje n\u00eb t\u00eb cil\u00ebn njeriu di nj\u00ebkoh\u00ebsisht t\u00eb gjitha gj\u00ebrat q\u00eb ai n\u00eb p\u00ebrgjith\u00ebsi di dhe n\u00eb t\u00eb cilin mund t\u00eb shoh\u00eb se sa pak di dhe sa kontradikta ka n\u00eb at\u00eb q\u00eb ai di. Vet\u00ebdija \u00ebsht\u00eb nj\u00eb gjendje n\u00eb t\u00eb cil\u00ebn nj\u00eb njeri ndien menj\u00ebher\u00eb t\u00eb gjitha ato q\u00eb ndjen n\u00eb p\u00ebrgjith\u00ebsi, ose mund t\u00eb ndiej\u00eb. T\u00eb gjith\u00eb kan\u00eb brenda vetes mij\u00ebra ndjenja kontradiktore, t\u00eb cilat ndryshojn\u00eb nga nj\u00eb realizim i thell\u00eb i fshehur nga asgj\u00ebja e tij dhe nga frika t\u00eb t\u00eb gjitha llojeve, deri tek lloji m\u00eb budalla i vet\u00eb-mashtrimit, vet\u00eb-besimit, vet\u00eb-k\u00ebnaqjes dhe vet\u00eb-lavd\u00ebrimit. T\u00eb ndjesh t\u00eb gjith\u00eb k\u00ebt\u00eb s\u00eb bashku nuk do t\u00eb ishte vet\u00ebm e dhimbshme, por e padurueshme.<\/p>

N\u00ebse nj\u00eb njeri, e t\u00ebr\u00eb bota e t\u00eb cilit \u00ebsht\u00eb e p\u00ebrb\u00ebr\u00eb nga kontradikta, papritmas do t\u00eb ndjej\u00eb t\u00eb gjitha k\u00ebto kontradikta nj\u00ebkoh\u00ebsisht brenda vetes, n\u00ebse do t\u00eb ndiente nj\u00ebkoh\u00ebsisht gjith\u00e7ka q\u00eb urren dhe gjith\u00e7ka q\u00eb do; n\u00ebse do t\u00eb ndiente q\u00eb g\u00ebnjen kur thot\u00eb t\u00eb v\u00ebrtet\u00ebn dhe se thot\u00eb t\u00eb v\u00ebrtet\u00ebn kur g\u00ebnjen; dhe n\u00ebse ai do t\u00eb mund ta ndiente turpin dhe tmerrin p\u00ebr t\u00eb gjitha k\u00ebto, kjo do t\u00eb ishte gjendja q\u00eb quhet ‘vet\u00ebdije’. Nj\u00eb njeri nuk mund t\u00eb jetoj\u00eb n\u00eb k\u00ebt\u00eb gjendje; ai ose duhet t\u00eb shkat\u00ebrroj\u00eb kund\u00ebrshtit\u00eb ose t\u00eb shkat\u00ebrroj\u00eb vet\u00ebdijen. Ai nuk mund ta shkat\u00ebrroj\u00eb vet\u00ebdijen, por n\u00ebse nuk mund ta shkat\u00ebrroj\u00eb ai mund ta fus\u00eb at\u00eb n\u00eb gjum\u00eb, q\u00eb dometh\u00ebn\u00eb mund t\u00eb ve\u00e7oj\u00eb me an\u00eb t\u00eb pengesave t\u00eb padep\u00ebrtueshme nj\u00eb ndjenj\u00eb t\u00eb vetvetes nga tjetra dhe kurr\u00eb mos t’i shoh\u00eb ato s\u00eb bashku, kurr\u00eb t\u00eb mos ndiej\u00eb papajtueshm\u00ebrin\u00eb e tyre, absurditetin e nj\u00eb ekzistence p\u00ebrkrah nj\u00eb tjetre. Por p\u00ebr fat t\u00eb mir\u00eb p\u00ebr njeriun, dometh\u00ebn\u00eb p\u00ebr qet\u00ebsin\u00eb e tij dhe p\u00ebr gjumin e tij, kjo gjendje e vet\u00ebdijes \u00ebsht\u00eb shum\u00eb e rrall\u00eb.<\/p>

Q\u00eb nga f\u00ebmij\u00ebria e hershme\u00a0 zbut\u00ebsit fillojn\u00eb t\u00eb lindin dhe t\u00eb forcohen tek ai, duke hequr prej tij mund\u00ebsin\u00eb p\u00ebr t\u00eb par\u00eb kontradiktat e tij t\u00eb brendshme dhe p\u00ebr k\u00ebt\u00eb arsye, p\u00ebr t\u00eb, nuk ka asnj\u00eb rrezik q\u00eb t\u00eb ket\u00eb nj\u00eb zgjim t\u00eb papritur. Zgjimi \u00ebsht\u00eb i mundur vet\u00ebm p\u00ebr ata q\u00eb e k\u00ebrkojn\u00eb dhe e d\u00ebshirojn\u00eb at\u00eb, p\u00ebr ata q\u00eb jan\u00eb t\u00eb gatsh\u00ebm t\u00eb luftojn\u00eb me veten e tyre dhe t\u00eb punojn\u00eb vet\u00eb p\u00ebr nj\u00eb koh\u00eb shum\u00eb t\u00eb gjat\u00eb dhe me shum\u00eb k\u00ebmb\u00ebngulje p\u00ebr ta arritur. P\u00ebr k\u00ebt\u00eb \u00ebsht\u00eb e nevojshme t\u00eb shkat\u00ebrrohen ‘zbut\u00ebsit’, dometh\u00ebn\u00eb t\u00eb takoni p\u00ebrball\u00eb t\u00eb gjitha ato vuajtje t\u00eb brendshme q\u00eb jan\u00eb t\u00eb lidhura me ndjesit\u00eb e kontradiktave. P\u00ebr m\u00eb tep\u00ebr, shkat\u00ebrrimi i ‘zbut\u00ebsve’ n\u00eb vetvete k\u00ebrkon nj\u00eb pun\u00eb shum\u00eb t\u00eb gjat\u00eb dhe nj\u00eb njeri duhet t\u00eb pranoj\u00eb k\u00ebt\u00eb pun\u00eb duke kuptuar se rezultati i pun\u00ebs s\u00eb tij do t\u00eb jen\u00eb shum\u00eb siklete t\u00eb mundshme dhe vuajtje q\u00eb vijn\u00eb nga zgjimi i vet\u00ebdijes. Vet\u00ebdija \u00ebsht\u00eb zjarri i cili vet\u00ebm mund t\u00eb bashkoj\u00eb t\u00eb gjitha kontradiktat dhe t\u00eb krijoj\u00eb unitetin q\u00eb i mungon nj\u00eb njeriu n\u00eb at\u00eb gjendje n\u00eb t\u00eb cil\u00ebn fillon t\u00eb studioj\u00eb vet\u00ebveten.<\/p>

Koncepti “vet\u00ebdije” nuk ka asgj\u00eb t\u00eb p\u00ebrbashk\u00ebt me konceptin e moralit. Vet\u00ebdija \u00ebsht\u00eb nj\u00eb fenomen i p\u00ebrgjithsh\u00ebm dhe i p\u00ebrhersh\u00ebm. Vet\u00ebdija \u00ebsht\u00eb e nj\u00ebjt\u00eb p\u00ebr t\u00eb gjith\u00eb njer\u00ebzit dhe \u00ebsht\u00eb e mundur vet\u00ebm n\u00eb munges\u00eb t\u00eb ‘zbut\u00ebsve’. Nga pik\u00ebpamja e t\u00eb kuptuarit t\u00eb kategorive t\u00eb ndryshme t\u00eb njeriut mund t\u00eb themi se ekziston vet\u00ebdija vet\u00ebm te nj\u00eb njeri, n\u00eb t\u00eb cilin nuk ka kontradikta. Kjo vet\u00ebdije nuk \u00ebsht\u00eb vuajtje; p\u00ebrkundrazi, \u00ebsht\u00eb nj\u00eb karakter krejt\u00ebsisht t\u00eb ri, t\u00eb cilin ne nuk jemi n\u00eb gjendje ta kuptojm\u00eb. Por edhe nj\u00eb zgjim i menj\u00ebhersh\u00ebm i vet\u00ebdijes te nj\u00eb njeri q\u00eb ka mij\u00ebra UN\u00cb t\u00eb ndrysh\u00ebm \u00ebsht\u00eb i detyruar t\u00eb p\u00ebrfshij\u00eb vuajtjen. Dhe n\u00ebse k\u00ebto momente t\u00eb vet\u00ebdijes b\u00ebhen m\u00eb t\u00eb gjata dhe n\u00ebse njeriu nuk ka frik\u00eb prej tyre, por p\u00ebrkundrazi bashk\u00ebpunon me to dhe p\u00ebrpiqet t\u2019i mbaj\u00eb dhe zgjas\u00eb ato, nj\u00eb element g\u00ebzimi shum\u00eb delikat, nj\u00eb parath\u00ebnie e VET\u00cbDIJES s\u00eb past\u00ebr t\u00eb ardhshme gradualisht hyn n\u00eb k\u00ebto momente.<\/p>

Morali<\/strong><\/p>

Nuk ka asgj\u00eb t\u00eb p\u00ebrgjithshme n\u00eb konceptin e ‘moralit’. Morali p\u00ebrb\u00ebhet nga zbut\u00ebs. Nuk ka nj\u00eb moral t\u00eb p\u00ebrgjithsh\u00ebm. Ajo q\u00eb \u00ebsht\u00eb morale n\u00eb Kin\u00eb \u00ebsht\u00eb imorale n\u00eb Evrop\u00eb dhe ajo q\u00eb \u00ebsht\u00eb morale n\u00eb Evrop\u00eb \u00ebsht\u00eb imorale n\u00eb Kin\u00eb. Ajo q\u00eb \u00ebsht\u00eb morale n\u00eb Petersburg \u00ebsht\u00eb imorale n\u00eb Kaukaz. Dhe ajo q\u00eb \u00ebsht\u00eb morale n\u00eb Kaukaz \u00ebsht\u00eb imorale n\u00eb Petersburg. Ajo q\u00eb \u00ebsht\u00eb morale n\u00eb nj\u00eb klas\u00eb t\u00eb shoq\u00ebris\u00eb \u00ebsht\u00eb imorale n\u00eb nj\u00eb tjet\u00ebr dhe anasjelltas. Morali \u00ebsht\u00eb gjithmon\u00eb dhe kudo nj\u00eb dukuri artificiale. Ai p\u00ebrb\u00ebhet nga ‘tabu’ t\u00eb ndryshme, dometh\u00ebn\u00eb kufizime dhe k\u00ebrkesa t\u00eb ndryshme, ndonj\u00ebher\u00eb t\u00eb ndjeshme n\u00eb baz\u00ebn e tyre dhe nganj\u00ebher\u00eb duke humbur t\u00eb gjitha kuptimet, ose ndonj\u00ebher\u00eb pa pasur asnj\u00eb lloj kuptimi. Zakonisht morali \u00ebsht\u00eb krijuar mbi baza false, n\u00eb nj\u00eb tok\u00eb supersticioni dhe frike.<\/p>

Ngaq\u00eb \u2018zbut\u00ebsit\u2019 jan\u00eb t\u00eb llojeve t\u00eb ndryshme dhe ngaq\u00eb kushtet e jet\u00ebs n\u00eb vende t\u00eb ndryshme dhe n\u00eb epoka t\u00eb ndryshme ose midis klasave t\u00eb ndryshme t\u00eb shoq\u00ebris\u00eb ndryshojn\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb konsiderueshme, morali i krijuar prej tyre \u00ebsht\u00eb gjithashtu shum\u00eb i ndrysh\u00ebm dhe kontradiktor. Nj\u00eb moral i zakonsh\u00ebm p\u00ebr t\u00eb gjith\u00eb nuk ekziston. \u00cbsht\u00eb madje e pamundur t\u00eb thuhet se ekziston ndonj\u00eb ide e p\u00ebrgjithshme e moralit, p\u00ebr shembull, n\u00eb Evrop\u00eb. Thuhet ndonj\u00ebher\u00eb se morali i p\u00ebrgjithsh\u00ebm p\u00ebr Evrop\u00ebn \u00ebsht\u00eb ‘morali i krishter\u00eb’. Por, para s\u00eb gjithash, ideja e ‘moralit t\u00eb krishter\u00eb’ vet\u00eb pranon interpretime shum\u00eb t\u00eb ndryshme dhe shum\u00eb krime t\u00eb ndryshme jan\u00eb justifikuar nga ‘morali i krishter\u00eb’. N\u00eb radh\u00eb t\u00eb dyt\u00eb, Evropa moderne ka shum\u00eb pak t\u00eb p\u00ebrbashk\u00ebta me ‘moralin e krishter\u00eb’, pavar\u00ebsisht se si e kuptojm\u00eb k\u00ebt\u00eb moral. N\u00eb \u00e7do rast, n\u00ebse ‘morali i krishter\u00eb’ e \u00e7oi Evrop\u00ebn n\u00eb luft\u00eb, at\u00ebher\u00eb do t\u00eb ishte mir\u00eb t\u00eb rrinim sa m\u00eb shum\u00eb t\u00eb ishte e mundur larg nga nj\u00eb moral i till\u00eb.<\/p>

Shum\u00eb njer\u00ebz thon\u00eb se nuk e kuptojn\u00eb an\u00ebn morale t\u00eb m\u00ebsimit tuaj, tha dikush. Dhe t\u00eb tjer\u00eb thon\u00eb se m\u00ebsimi juaj nuk ka aspak moral. Sigurisht jo, tha Gurdjief. Njer\u00ebzit jan\u00eb shum\u00eb t\u00eb dh\u00ebn\u00eb q\u00eb t\u00eb flasin p\u00ebr moralin. Por morali \u00ebsht\u00eb thjesht vet\u00eb-sugjerim. Ajo q\u00eb \u00ebsht\u00eb e nevojshme \u00ebsht\u00eb vet\u00ebdija. Ne nuk m\u00ebsojm\u00eb moral. Ne m\u00ebsojm\u00eb se si t\u00eb gjejm\u00eb vet\u00ebdije. Njer\u00ebzit nuk jan\u00eb t\u00eb k\u00ebnaqur kur e themi k\u00ebt\u00eb. Ata thon\u00eb q\u00eb nuk kemi dashuri. Thjesht sepse nuk inkurajojm\u00eb dob\u00ebsin\u00eb dhe hipokrizin\u00eb por p\u00ebrkundrazi, heqim t\u00eb gjitha maskat. Ai q\u00eb d\u00ebshiron t\u00eb v\u00ebrtet\u00ebn nuk do t\u00eb flas\u00eb p\u00ebr dashuri ose p\u00ebr krishterim sepse ai e di se sa larg \u00ebsht\u00eb nga k\u00ebto. Morali dhe vet\u00ebdija jan\u00eb gj\u00ebra krejt t\u00eb ndryshme. Nj\u00eb vet\u00ebdije nuk mund t\u00eb kund\u00ebrshtoj\u00eb kurr\u00eb vet\u00ebdijen. Nj\u00eb moral gjithmon\u00eb mund t\u00eb kund\u00ebrshtoj\u00eb dhe t\u00eb mohoj\u00eb plot\u00ebsisht nj\u00eb tjet\u00ebr. Nj\u00eb njeri me \u2018zbut\u00ebs\u2019 mund t\u00eb jet\u00eb shum\u00eb moral. Dhe \u2018zbut\u00ebsi \u2019mund t\u00eb jet\u00eb shum\u00eb i ndrysh\u00ebm, dometh\u00ebn\u00eb, dy njer\u00ebz shum\u00eb t\u00eb moralsh\u00ebm mund ta konsiderojn\u00eb nj\u00ebri-tjetrin shum\u00eb t\u00eb pamoralsh\u00ebm. Si rregull \u00ebsht\u00eb pothuajse n\u00eb m\u00ebnyr\u00eb t\u00eb pashmangshme k\u00ebshtu. Sa m\u00eb shum\u00eb ‘moral’ t\u00eb jet\u00eb nj\u00eb njeri, aq m\u00eb ‘imoral’ mendon ai se \u00ebsht\u00eb morali i njer\u00ebzve t\u00eb tjer\u00eb.<\/p>

E mira dhe e keqja<\/strong><\/p>

Ideja e moralit \u00ebsht\u00eb e lidhur me iden\u00eb e sjelljes s\u00eb mir\u00eb dhe t\u00eb keqe. Por ideja e s\u00eb mir\u00ebs dhe s\u00eb keqes \u00ebsht\u00eb gjithmon\u00eb e ndryshme p\u00ebr njer\u00ebz t\u00eb ndrysh\u00ebm, gjithmon\u00eb subjektive n\u00eb njeriun e gjendjeve t\u00eb gjumit dhe lidhet vet\u00ebm me nj\u00eb moment t\u00eb caktuar ose nj\u00eb situat\u00eb t\u00eb caktuar. Nj\u00eb njeri subjektiv nuk mund t\u00eb ket\u00eb nj\u00eb koncept t\u00eb p\u00ebrgjithsh\u00ebm t\u00eb s\u00eb mir\u00ebs dhe t\u00eb keqes. P\u00ebr nj\u00eb njeri subjektiv e keqja \u00ebsht\u00eb gjith\u00e7ka q\u00eb kund\u00ebrshton d\u00ebshirat ose interesat e tij ose konceptimin e tij p\u00ebr t\u00eb mir\u00ebn. Dikush mund t\u00eb thot\u00eb se e keqja nuk ekziston fare p\u00ebr njeriun subjektiv, se ekzistojn\u00eb vet\u00ebm koncepte t\u00eb ndryshme t\u00eb s\u00eb mir\u00ebs. Askush nuk b\u00ebn asgj\u00eb me q\u00ebllim n\u00eb interes t\u00eb s\u00eb keqes, p\u00ebr hir t\u00eb s\u00eb keqes. T\u00eb gjith\u00eb veprojn\u00eb n\u00eb interes t\u00eb s\u00eb mir\u00ebs, ashtu si ata e kuptojn\u00eb at\u00eb. Por t\u00eb gjith\u00eb e kuptojn\u00eb at\u00eb n\u00eb m\u00ebnyra t\u00eb ndryshme. Si pasoj\u00eb, njer\u00ebzit mbysin dhe vrasin nj\u00ebri-tjetrin p\u00ebr interes t\u00eb s\u00eb mir\u00ebs. Arsyeja \u00ebsht\u00eb p\u00ebrs\u00ebri e nj\u00ebjta, injoranca e njeriut dhe gjumi i thell\u00eb n\u00eb t\u00eb cilin ai jeton.<\/p>

Kjo \u00ebsht\u00eb aq e qart\u00eb saq\u00eb madje duket e \u00e7uditshme q\u00eb njer\u00ebzit nuk e kan\u00eb menduar kurr\u00eb m\u00eb par\u00eb. Sidoqoft\u00eb, mbetet fakti se ata nuk arrijn\u00eb ta kuptojn\u00eb k\u00ebt\u00eb dhe t\u00eb gjith\u00eb e konsiderojn\u00eb t\u00eb mir\u00ebn e tyre si t\u00eb mir\u00ebn e vetme dhe t\u00eb gjith\u00eb pjes\u00ebn tjet\u00ebr si t\u00eb keqe. \u00cbsht\u00eb naive dhe e padobishme t\u00eb shpresosh q\u00eb njer\u00ebzit do ta kuptojn\u00eb ndonj\u00ebher\u00eb k\u00ebt\u00eb dhe se do t\u00eb evoluojn\u00eb drejt nj\u00eb ideje t\u00eb p\u00ebrgjithshme dhe identike p\u00ebr t\u00eb mir\u00ebn. Por a nuk ekzistojn\u00eb e mira dhe e keqja n\u00eb vetvete t\u00eb shk\u00ebputura prej njeriut? – pyeti dikush prezent. Po ato ekzistojn\u00eb, tha Gurdjief, vet\u00ebm se kjo \u00ebsht\u00eb shum\u00eb larg nesh dhe nuk ia vlen p\u00ebr ju, madje as q\u00eb t\u00eb p\u00ebrpiqeni ta kuptoni k\u00ebt\u00eb p\u00ebr momentin. Thjesht mbani mend nj\u00eb gj\u00eb. Ideja e vetme e mundshme e p\u00ebrhershme e s\u00eb mir\u00ebs dhe e keqes p\u00ebr njeriun \u00ebsht\u00eb e lidhur me iden\u00eb e evolucionit; jo me evolucionin mekanik, natyrisht, por me iden\u00eb e zhvillimit t\u00eb njeriut p\u00ebrmes p\u00ebrpjekjeve t\u00eb vet\u00ebdijshme, ndryshimit t\u00eb qenies s\u00eb tij, krijimit t\u00eb unitetit n\u00eb t\u00eb dhe formimit t\u00eb nj\u00eb UNI t\u00eb p\u00ebrhersh\u00ebm.<\/p>

Nj\u00eb ide e p\u00ebrhershme p\u00ebr t\u00eb mir\u00ebn dhe t\u00eb keqen mund t\u00eb formohet tek njeriu vet\u00ebm n\u00eb lidhje me nj\u00eb q\u00ebllim t\u00eb p\u00ebrhersh\u00ebm dhe nj\u00eb kuptim t\u00eb p\u00ebrhersh\u00ebm. N\u00ebse njeriu e kupton q\u00eb \u00ebsht\u00eb n\u00eb gjum\u00eb dhe n\u00ebse d\u00ebshiron t\u00eb zgjohet, at\u00ebher\u00eb gjith\u00e7ka q\u00eb e ndihmon t\u00eb zgjohet do t\u00eb jet\u00eb e mir\u00eb dhe gjith\u00e7ka q\u00eb e pengon, gjith\u00e7ka q\u00eb e zgjat gjumin e tij, do t\u00eb jet\u00eb e keqe. Sakt\u00ebsisht n\u00eb t\u00eb nj\u00ebjt\u00ebn m\u00ebnyr\u00eb ai do t\u00eb kuptoj\u00eb se \u00e7far\u00eb \u00ebsht\u00eb e mir\u00eb dhe e keqe p\u00ebr njer\u00ebzit e tjer\u00eb. Ajo q\u00eb i ndihmon ata t\u00eb zgjohen \u00ebsht\u00eb e mir\u00eb, ajo q\u00eb i pengon ata \u00ebsht\u00eb e keqja. Por kjo \u00ebsht\u00eb k\u00ebshtu vet\u00ebm p\u00ebr ata q\u00eb duan t\u00eb zgjohen, dometh\u00ebn\u00eb p\u00ebr ata q\u00eb e kuptojn\u00eb se jan\u00eb n\u00eb gjum\u00eb. Ata q\u00eb nuk e kuptojn\u00eb se jan\u00eb n\u00eb gjum\u00eb dhe ata q\u00eb nuk kan\u00eb d\u00ebshir\u00eb t\u00eb zgjohen, nuk mund t\u00eb kuptojn\u00eb p\u00ebr t\u00eb mir\u00ebn dhe t\u00eb keqen. Dhe pasi shumica d\u00ebrrmuese e njer\u00ebzve nuk e kuptojn\u00eb dhe nuk do ta kuptojn\u00eb kurr\u00eb se ata jan\u00eb n\u00eb gjum\u00eb, as e mira dhe as e keqja nuk mund t\u00eb ekzistoj\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb p\u00ebr ta.<\/p>

Kjo bie n\u00eb kund\u00ebrshtim me idet\u00eb e pranuara p\u00ebrgjith\u00ebsisht. Njer\u00ebzit jan\u00eb m\u00ebsuar t\u00eb mendojn\u00eb se e mira dhe e keqja duhet t\u00eb jen\u00eb t\u00eb nj\u00ebjta p\u00ebr t\u00eb gjith\u00eb dhe mbi t\u00eb gjitha se e mira dhe e keqja ekzistojn\u00eb p\u00ebr t\u00eb gjith\u00eb. N\u00eb realitet, e mira dhe e keqja ekzistojn\u00eb vet\u00ebm p\u00ebr disa, p\u00ebr ata q\u00eb kan\u00eb nj\u00eb q\u00ebllim dhe q\u00eb ndjekin at\u00eb q\u00ebllim. At\u00ebher\u00eb ajo q\u00eb pengon ndjekjen e k\u00ebtij q\u00ebllimi \u00ebsht\u00eb e keqja dhe ajo q\u00eb ndihmon \u00ebsht\u00eb e mir\u00eb. Por sigurisht q\u00eb shumica e personave t\u00eb fjetur do t\u00eb thon\u00eb se ata kan\u00eb nj\u00eb q\u00ebllim dhe se ata po shkojn\u00eb diku. Realizimi i faktit q\u00eb ai nuk ka q\u00ebllim dhe se ai nuk po shkon askund \u00ebsht\u00eb shenja e par\u00eb e zgjimit t\u00eb af\u00ebrt t\u00eb nj\u00eb njeriu ose zgjimi duke u b\u00ebr\u00eb me t\u00eb v\u00ebrtet\u00eb i mundur p\u00ebr t\u00eb. Zgjimi fillon kur nj\u00eb njeri e kupton se nuk po shkon askund dhe nuk di ku t\u00eb shkoj\u00eb.<\/p>

E v\u00ebrteta dhe g\u00ebnjeshtra<\/strong><\/p>

Si\u00e7 \u00ebsht\u00eb shpjeguar m\u00eb par\u00eb, ka shum\u00eb cil\u00ebsi q\u00eb njer\u00ebzit i atribuojn\u00eb vetvetes, t\u00eb cilat n\u00eb realitet mund t’u p\u00ebrkasin vet\u00ebm njer\u00ebzve t\u00eb nj\u00eb shkalle m\u00eb t\u00eb lart\u00eb zhvillimi dhe t\u00eb nj\u00eb shkalle m\u00eb t\u00eb lart\u00eb evolucioni sesa njeriut n\u00eb dy gjendjet e \u201cgjumit\u201d. N\u00eb t\u00eb nj\u00ebjt\u00ebn kategori i p\u00ebrket ideja e s\u00eb mir\u00ebs dhe s\u00eb keqes, vet\u00eb ekzistenca e s\u00eb cil\u00ebs \u00ebsht\u00eb e lidhur me nj\u00eb q\u00ebllim t\u00eb p\u00ebrhersh\u00ebm, me nj\u00eb drejtim t\u00eb p\u00ebrhersh\u00ebm dhe nj\u00eb qend\u00ebr t\u00eb p\u00ebrhershme t\u00eb gravitetit. Ideja e s\u00eb mir\u00ebs dhe s\u00eb keqes nganj\u00ebher\u00eb lidhet me iden\u00eb e s\u00eb v\u00ebrtet\u00ebs dhe t\u00eb pav\u00ebrtet\u00ebs. Por ashtu si e mira dhe e keqja nuk ekzistojn\u00eb p\u00ebr njeriun e zakonsh\u00ebm, as e v\u00ebrteta dhe e pav\u00ebrteta nuk ekzistojn\u00eb. E v\u00ebrteta e p\u00ebrhershme dhe g\u00ebnjeshtra e p\u00ebrhershme mund t\u00eb ekzistojn\u00eb vet\u00ebm p\u00ebr nj\u00eb njeri t\u00eb p\u00ebrhersh\u00ebm. N\u00ebse nj\u00eb njeri ndryshon vazhdimisht, at\u00ebher\u00eb p\u00ebr t\u00eb e v\u00ebrteta dhe g\u00ebnjeshtra gjithashtu do t\u00eb ndryshojn\u00eb vazhdimisht.<\/p>

Dhe n\u00ebse njer\u00ebzit jan\u00eb t\u00eb gjith\u00eb n\u00eb gjendje t\u00eb ndryshme n\u00eb \u00e7do moment t\u00eb caktuar, konceptimet e tyre p\u00ebr t\u00eb v\u00ebrtet\u00ebn duhet t\u00eb jen\u00eb aq t\u00eb larmishme sa edhe konceptet e tyre p\u00ebr t\u00eb mir\u00eb. Nj\u00eb njeri nuk v\u00ebren asnj\u00ebher\u00eb sesi fillon ta vler\u00ebsoj\u00eb si t\u00eb v\u00ebrtet\u00eb at\u00eb q\u00eb deri dje e konsideronte t\u00eb rreme dhe anasjelltas. Ai nuk i v\u00ebren k\u00ebto tranzicione ashtu si nuk i v\u00ebren tranzicionet e vetvetes UN\u00cb n\u00eb nj\u00eb tjet\u00ebr. N\u00eb jet\u00ebn e nj\u00eb njeriu t\u00eb zakonsh\u00ebm e v\u00ebrteta dhe e pav\u00ebrteta nuk kan\u00eb asnj\u00eb vler\u00eb morale t\u00eb asnj\u00eb lloji sepse njeriu kurr\u00eb nuk mund t\u00eb mbaj\u00eb nj\u00eb t\u00eb v\u00ebrtet\u00eb t\u00eb vetme. E v\u00ebrteta e tij ndryshon. N\u00ebse p\u00ebr nj\u00eb koh\u00eb t\u00eb caktuar nuk ndryshon, kjo thjesht ndodh sepse mbahet nga \u2018zbut\u00ebsit\u2019. Dhe nj\u00eb njeri nuk mund ta thot\u00eb kurr\u00eb t\u00eb v\u00ebrtet\u00ebn.<\/p>

Rrjedhimisht e v\u00ebrteta dhe e pav\u00ebrteta e tij nuk kan\u00eb asnj\u00eb vler\u00eb; asnj\u00eb prej tyre nuk varet prej tij, t\u00eb dyja varen nga aksidenti. Dhe kjo \u00ebsht\u00eb nj\u00ebsoj e v\u00ebrtet\u00eb kur zbatohet p\u00ebr fjal\u00ebt e nj\u00eb njeriu, p\u00ebr mendimet e tij, ndjenjat e tij dhe p\u00ebr konceptet e tij t\u00eb s\u00eb v\u00ebrtet\u00ebs dhe t\u00eb pav\u00ebrtet\u00ebs. P\u00ebr t\u00eb kuptuar nd\u00ebrlidhjen e s\u00eb v\u00ebrtet\u00ebs dhe g\u00ebnjeshtr\u00ebs n\u00eb jet\u00eb, njeriu duhet ta kuptoj\u00eb g\u00ebnjeshtr\u00ebn n\u00eb vetvete, g\u00ebnjeshtrat e vazhdueshme q\u00eb ai i thot\u00eb vetes. K\u00ebto g\u00ebnjeshtra jan\u00eb krijuar nga \u2018zbut\u00ebsit\u2019. P\u00ebr t\u00eb shkat\u00ebrruar g\u00ebnjeshtrat n\u00eb vetvete si dhe g\u00ebnjeshtrat q\u00eb u jan\u00eb th\u00ebn\u00eb t\u00eb pavet\u00ebdijshme t\u00eb tjer\u00ebve, \u2018zbut\u00ebsit\u2019 duhet t\u00eb shkat\u00ebrrohen. Por zakonisht nj\u00eb njeri nuk mund t\u00eb jetoj\u00eb pa ‘zbut\u00ebs’. ‘Zbut\u00ebsit’ kontrollojn\u00eb automatikisht veprimet, fjal\u00ebt, mendimet dhe ndjenjat e nj\u00eb njeriu. N\u00ebse shkat\u00ebrrohen ‘zbut\u00ebsit’, i gjith\u00eb kontrolli do t\u00eb zhdukej. Nj\u00eb njeri nuk mund t\u00eb ekzistoj\u00eb pa kontroll edhe pse \u00ebsht\u00eb vet\u00ebm kontroll automatik.<\/p>

Dor\u00ebzimi
<\/strong><\/p>

Vet\u00ebm nj\u00eb njeri q\u00eb zot\u00ebron vullnet, dometh\u00ebn\u00eb kontroll t\u00eb vet\u00ebdijsh\u00ebm, mund t\u00eb jetoj\u00eb pa \u2018zbut\u00ebs\u2019. P\u00ebr rrjedhoj\u00eb, n\u00ebse njeriu fillon t\u00eb shkat\u00ebrroj\u00eb \u2018zbut\u00ebsit\u2019 brenda vetes, ai n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb duhet t\u00eb zhvilloj\u00eb nj\u00eb vullnet. Dhe meq\u00eb nuk mund t\u00eb krijohet vullneti n\u00eb nj\u00eb hap\u00ebsir\u00eb t\u00eb shkurt\u00ebr kohore nj\u00eb njeri mund t\u00eb mbetet me ‘zbut\u00ebs’ t\u00eb rr\u00ebnuar dhe me nj\u00eb vullnet q\u00eb nuk forcohet aq sa duhet. E vetmja mund\u00ebsi q\u00eb ai ka gjat\u00eb k\u00ebsaj periudhe \u00ebsht\u00eb t\u00eb kontrollohet nga nj\u00eb vullnet tjet\u00ebr i cili tashm\u00eb \u00ebsht\u00eb forcuar. Kjo \u00ebsht\u00eb arsyeja pse n\u00eb pun\u00ebn me mjesht\u00ebr, e cila p\u00ebrfshin shkat\u00ebrrimin e ‘zbut\u00ebsve’, nj\u00eb njeri duhet t\u00eb jet\u00eb i gatsh\u00ebm t’i bindet vullnetit t\u00eb nj\u00eb njeriu tjet\u00ebr p\u00ebr aq koh\u00eb sa vullneti i tij nuk \u00ebsht\u00eb ende i zhvilluar plot\u00ebsisht. Zakonisht, ky n\u00ebnshtrim ndaj vullnetit t\u00eb nj\u00eb njeriu tjet\u00ebr studiohet para \u00e7do gj\u00ebje tjet\u00ebr. Un\u00eb p\u00ebrdor fjal\u00ebn ‘studiuar’ sepse njeriu duhet t\u00eb kuptoj\u00eb pse \u00ebsht\u00eb e nevojshme nj\u00eb bindje e till\u00eb dhe ai duhet t\u00eb m\u00ebsoj\u00eb t\u00eb bindet (dor\u00ebzohet).<\/p>

Kjo e fundit nuk \u00ebsht\u00eb aspak e leht\u00eb. Nj\u00eb njeri q\u00eb fillon pun\u00ebn e vet\u00eb-studimit me q\u00ebllimin p\u00ebr t\u00eb arritur kontrollin mbi veten e tij, \u00ebsht\u00eb m\u00ebsuar t\u00eb besoj\u00eb n\u00eb vendimet e veta. Edhe fakti q\u00eb ai ka par\u00eb domosdoshm\u00ebrin\u00eb p\u00ebr t\u00eb ndryshuar veten, tregon se vendimet e tij jan\u00eb t\u00eb sakta dhe forcon besimin e tij n\u00eb to. Por kur ai fillon t\u00eb punoj\u00eb mbi veten e tij, i duhet t\u00eb heq\u00eb dor\u00eb nga vendimet e veta, ‘t\u00eb sakrifikoj\u00eb vendimet e veta’, sepse p\u00ebrndryshe vullneti i njeriut q\u00eb drejton pun\u00ebn e tij nuk do t\u00eb jet\u00eb n\u00eb gjendje t\u00eb kontrolloj\u00eb veprimet e tij. N\u00eb shkollat ezoterike k\u00ebrkohet ‘bindje’ para \u00e7do gj\u00ebje tjet\u00ebr, dometh\u00ebn\u00eb n\u00ebnshtrim i plot\u00eb dhe i padiskutuesh\u00ebm edhe pse pa e kuptuar. K\u00ebrkohet mir\u00ebkuptim para \u00e7do gj\u00ebje tjet\u00ebr. Rezultatet e p\u00ebrpjekjeve jan\u00eb gjithmon\u00eb proporcionale me mir\u00ebkuptimin.<\/p>

Heqja dor\u00eb nga vendimet e veta, n\u00ebnshtrimi ndaj vullnetit t\u00eb nj\u00eb tjetri, mund t\u2019i paraqes\u00eb nj\u00eb v\u00ebshtir\u00ebsi t\u00eb pasuperueshme nj\u00eb njeriu n\u00ebse ai nuk do t\u00eb kishte kuptuar m\u00eb par\u00eb se n\u00eb t\u00eb v\u00ebrtet\u00eb ai as sakrifikon dhe as nuk ndryshon asgj\u00eb n\u00eb jet\u00ebn e tij, se gjat\u00eb gjith\u00eb jet\u00ebs s\u00eb tij ai i \u00ebsht\u00eb n\u00ebnshtruar disa urdh\u00ebrave t\u00eb jasht\u00ebm dhe nuk ka pasur kurr\u00eb ndonj\u00eb vendim t\u00eb vetin. Por njeriu nuk \u00ebsht\u00eb i vet\u00ebdijsh\u00ebm p\u00ebr k\u00ebt\u00eb. Ai konsideron se ka t\u00eb drejt\u00ebn e zgjedhjes s\u00eb lir\u00eb. \u00cbsht\u00eb e v\u00ebshtir\u00eb p\u00ebr t\u00eb q\u00eb t\u00eb heq\u00eb dor\u00eb nga iluzioni q\u00eb ai drejton dhe organizon vet\u00eb jet\u00ebn e tij. Por asnj\u00eb pun\u00eb p\u00ebr veten e tij nuk \u00ebsht\u00eb e mundur derisa njeriu t\u00eb mos jet\u00eb i lir\u00eb nga ky iluzion. Ai duhet t\u00eb kuptoj\u00eb se ai nuk ekziston; ai duhet t\u00eb kuptoj\u00eb se nuk mund t\u00eb humbas\u00eb asgj\u00eb sepse nuk ka asgj\u00eb p\u00ebr t\u00eb humbur; ai duhet t\u00eb kuptoj\u00eb ‘asgj\u00ebn\u00eb’ e tij n\u00eb kuptimin e plot\u00eb t\u00eb termit.<\/p>

Kjo VET\u00cbDIJE e asgj\u00ebs\u00eb e vetme mund t\u00eb pushtoj\u00eb frik\u00ebn e n\u00ebnshtrimit ndaj vullnetit t\u00eb nj\u00eb tjetri. Sado e \u00e7uditshme t\u00eb duket, kjo frik\u00eb \u00ebsht\u00eb n\u00eb t\u00eb v\u00ebrtet\u00eb nj\u00eb nga pengesat m\u00eb serioze n\u00eb rrug\u00ebn e nj\u00eb njeriu. Nj\u00eb njeri ka frik\u00eb se do t\u00eb detyrohet p\u00ebr t\u00eb b\u00ebr\u00eb gj\u00ebra q\u00eb jan\u00eb n\u00eb kund\u00ebrshtim me parimet, pik\u00ebpamjet dhe idet\u00eb e tij. P\u00ebr m\u00eb tep\u00ebr, kjo frik\u00eb krijon menj\u00ebher\u00eb tek ai iluzionin se ai me t\u00eb v\u00ebrtet\u00eb ka parime, pik\u00ebpamje dhe bindje t\u00eb cilat n\u00eb realitet ai kurr\u00eb nuk i ka pasur dhe nuk ka mundur kurr\u00eb t\u2019i ket\u00eb. Nj\u00eb njeri q\u00eb kurr\u00eb n\u00eb jet\u00ebn e tij nuk e ka menduar moralin, papritmas fillon t\u00eb frik\u00ebsohet se do t\u00eb detyrohet p\u00ebr t\u00eb b\u00ebr\u00eb di\u00e7ka t\u00eb pamoralshme.<\/p>

Nj\u00eb njeri q\u00eb nuk ka menduar kurr\u00eb p\u00ebr sh\u00ebndetin e tij dhe q\u00eb ka b\u00ebr\u00eb gjith\u00e7ka t\u00eb mundshme p\u00ebr ta prishur at\u00eb, fillon t\u00eb frik\u00ebsohet se do t\u00eb detyrohet p\u00ebr t\u00eb b\u00ebr\u00eb di\u00e7ka q\u00eb do ta d\u00ebmtoj\u00eb at\u00eb. Nj\u00eb njeri q\u00eb i ka g\u00ebnjyer t\u00eb gjith\u00eb, kudo, gjith\u00eb jet\u00ebn e tij n\u00eb m\u00ebnyr\u00ebn m\u00eb t\u00eb paturpshme fillon papritur t\u00eb ket\u00eb frik\u00eb se do t\u00eb detyrohet p\u00ebr t\u00eb th\u00ebn\u00eb g\u00ebnjeshtra, e k\u00ebshtu me radh\u00eb pa fund. Frika nga t\u00eb qenit n\u00ebnshtruar ndaj vullnetit t\u00eb nj\u00eb njeriu shum\u00eb shpesh shfaqet m\u00eb e fort\u00eb se gjith\u00e7ka tjet\u00ebr. Nj\u00eb njeri nuk e kupton se nj\u00eb n\u00ebnshtrim p\u00ebr t\u00eb cilin pajtohet me vet\u00ebdije \u00ebsht\u00eb m\u00ebnyra e vetme p\u00ebr t\u00eb p\u00ebrvet\u00ebsuar nj\u00eb vullnet t\u00eb tijin.<\/p>\t\t\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/div>\n\t\t\t\t\t<\/div>\n\t\t<\/section>\n\t\t\t\t<\/div>","protected":false},"excerpt":{"rendered":"

Shkaku i shfaqjes s\u00eb tyre \u00ebsht\u00eb ekzistenca tek njeriu e shum\u00eb kontradiktave; kontradiktat e mendimeve, ndjenjave, simpative, fjal\u00ebve dhe veprimeve. N\u00ebse nj\u00eb njeri gjat\u00eb gjith\u00eb jet\u00ebs s\u00eb tij do t\u00eb ndjente t\u00eb gjitha kontradiktat q\u00eb jan\u00eb brenda tij ……<\/p>","protected":false},"author":1,"featured_media":3679,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"ocean_post_layout":"","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"0","ocean_second_sidebar":"0","ocean_disable_margins":"enable","ocean_add_body_class":"","ocean_shortcode_before_top_bar":"","ocean_shortcode_after_top_bar":"","ocean_shortcode_before_header":"","ocean_shortcode_after_header":"","ocean_has_shortcode":"","ocean_shortcode_after_title":"","ocean_shortcode_before_footer_widgets":"","ocean_shortcode_after_footer_widgets":"","ocean_shortcode_before_footer_bottom":"","ocean_shortcode_after_footer_bottom":"","ocean_display_top_bar":"default","ocean_display_header":"default","ocean_header_style":"","ocean_center_header_left_menu":"0","ocean_custom_header_template":"0","ocean_custom_logo":0,"ocean_custom_retina_logo":0,"ocean_custom_logo_max_width":0,"ocean_custom_logo_tablet_max_width":0,"ocean_custom_logo_mobile_max_width":0,"ocean_custom_logo_max_height":0,"ocean_custom_logo_tablet_max_height":0,"ocean_custom_logo_mobile_max_height":0,"ocean_header_custom_menu":"0","ocean_menu_typo_font_family":"0","ocean_menu_typo_font_subset":"","ocean_menu_typo_font_size":0,"ocean_menu_typo_font_size_tablet":0,"ocean_menu_typo_font_size_mobile":0,"ocean_menu_typo_font_size_unit":"px","ocean_menu_typo_font_weight":"","ocean_menu_typo_font_weight_tablet":"","ocean_menu_typo_font_weight_mobile":"","ocean_menu_typo_transform":"","ocean_menu_typo_transform_tablet":"","ocean_menu_typo_transform_mobile":"","ocean_menu_typo_line_height":0,"ocean_menu_typo_line_height_tablet":0,"ocean_menu_typo_line_height_mobile":0,"ocean_menu_typo_line_height_unit":"","ocean_menu_typo_spacing":0,"ocean_menu_typo_spacing_tablet":0,"ocean_menu_typo_spacing_mobile":0,"ocean_menu_typo_spacing_unit":"","ocean_menu_link_color":"","ocean_menu_link_color_hover":"","ocean_menu_link_color_active":"","ocean_menu_link_background":"","ocean_menu_link_hover_background":"","ocean_menu_link_active_background":"","ocean_menu_social_links_bg":"","ocean_menu_social_hover_links_bg":"","ocean_menu_social_links_color":"","ocean_menu_social_hover_links_color":"","ocean_disable_title":"default","ocean_disable_heading":"default","ocean_post_title":"","ocean_post_subheading":"","ocean_post_title_style":"","ocean_post_title_background_color":"","ocean_post_title_background":0,"ocean_post_title_bg_image_position":"","ocean_post_title_bg_image_attachment":"","ocean_post_title_bg_image_repeat":"","ocean_post_title_bg_image_size":"","ocean_post_title_height":0,"ocean_post_title_bg_overlay":0.5,"ocean_post_title_bg_overlay_color":"","ocean_disable_breadcrumbs":"default","ocean_breadcrumbs_color":"","ocean_breadcrumbs_separator_color":"","ocean_breadcrumbs_links_color":"","ocean_breadcrumbs_links_hover_color":"","ocean_display_footer_widgets":"default","ocean_display_footer_bottom":"default","ocean_custom_footer_template":"0","iawp_total_views":0,"ocean_post_oembed":"","ocean_post_self_hosted_media":"","ocean_post_video_embed":"","ocean_link_format":"","ocean_link_format_target":"self","ocean_quote_format":"","ocean_quote_format_link":"post","ocean_gallery_link_images":"off","ocean_gallery_id":[],"footnotes":""},"categories":[5],"tags":[],"class_list":["post-3678","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-gurdjieff","entry","has-media"],"yoast_head":"\nZbut\u00ebsit - Mystic Rose Studio<\/title>\n<meta name=\"description\" content=\"Shum\u00eb "zbut\u00ebs" krijohen artificialisht p\u00ebrmes 'edukimit'. 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