{"id":7266,"date":"2026-02-09T10:08:00","date_gmt":"2026-02-09T09:08:00","guid":{"rendered":"https:\/\/oshoshqip.com\/?p=7266"},"modified":"2026-02-09T11:26:44","modified_gmt":"2026-02-09T10:26:44","slug":"simbolika-mistike-ezoterike-libri-i-mirdad-kuptimi-i-provave-dhe-fatit","status":"publish","type":"post","link":"https:\/\/oshoshqip.com\/en\/2026\/02\/09\/simbolika-mistike-ezoterike-libri-i-mirdad-kuptimi-i-provave-dhe-fatit\/","title":{"rendered":"Simbolika Mistike dhe Ezoterike n\u00eb “Libri i Mirdad”: Kuptimi i Provave dhe Fatit"},"content":{"rendered":"
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Zbulo simbolik\u00ebn n\u00eb Librin e Mirdad: nj\u00eb udh\u00ebtim mistik dhe ezoterik ku dhit\u00eb, bariu dhe figura t\u00eb urta ofrojn\u00eb m\u00ebsime mbi rrug\u00ebn drejt drit\u00ebs dhe mb\u00ebshtetjen hyjnore.\n\n\n\n\n\n\n\n\n\n\n\n<\/h1>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Follow us on social media<\/p>\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t

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\n\t\t\t\t\t\t\t\n\t\t\t\t\t\n\t\t\t\t\t\tFacebook<\/span>\n\t\t\t\t\t\t<\/path><\/svg>\t\t\t\t\t<\/a>\n\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\n\t\t\t\t\t\n\t\t\t\t\t\tInstagram<\/span>\n\t\t\t\t\t\t<\/path><\/svg>\t\t\t\t\t<\/a>\n\t\t\t\t<\/span>\n\t\t\t\t\t\t\t\n\t\t\t\t\t\n\t\t\t\t\t\tto YouTube<\/span>\n\t\t\t\t\t\t<\/path><\/svg>\t\t\t\t\t<\/a>\n\t\t\t\t<\/span>\n\t\t\t\t\t<\/div>\n\t\t\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t<\/div>\n\t\t\t\t
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Hyrje<\/h2>

Osho e shihte Librin e\u00a0<\/strong> Mirdad<\/strong> si nj\u00eb nga librat m\u00eb t\u00eb fuqish\u00ebm shpirt\u00ebror\u00eb<\/strong>, nj\u00eb tekst q\u00eb tejkalon fjal\u00ebt dhe fton lexuesin n\u00eb nj\u00eb p\u00ebrvoj\u00eb t\u00eb drejtp\u00ebrdrejt\u00eb t\u00eb transformimit<\/strong>. Osho e ka quajtur \u201cLibrin e Mirdad\u201d<\/strong> librin e tij t\u00eb zemr\u00ebs \u2014 ndoshta librin m\u00eb t\u00eb dashur nga t\u00eb gjith\u00eb librat q\u00eb kishte lexuar.<\/strong> Ai tha se ky lib\u00ebr duhet t\u00eb lexohet jo si nj\u00eb roman, por si nj\u00eb shkrim \u201ci shenjt\u00eb\u201d<\/strong>, nj\u00eb tekst q\u00eb p\u00ebrmban shum\u00eb m\u00eb tep\u00ebr se fjal\u00ebt q\u00eb duken n\u00eb sip\u00ebrfaqe.<\/em><\/p>

Pas legjend\u00ebs s\u00eb Ark\u00ebs, rruga nuk vazhdon me mure, rregulla apo komunitete. Ajo vazhdon vet\u00ebm me trupin. Shpati i pjerr\u00ebt<\/strong> nuk \u00ebsht\u00eb nj\u00eb vend simbolik; \u00ebsht\u00eb momenti kur njeriu nxirret nga \u00e7do struktur\u00eb q\u00eb e ka mbajtur gjall\u00eb deri at\u00ebher\u00eb. Pas Ark\u00ebs, nuk ka m\u00eb streh\u00eb. Pas Ark\u00ebs, nuk ka m\u00eb autoritet q\u00eb flet. Ka vet\u00ebm shpatin e gurt\u00eb, t\u00eb zhveshur, ku \u00e7do hap paguhet me l\u00ebkur\u00eb.<\/p>

Shpati i pjerr\u00ebt \u00ebsht\u00eb zona ku energjia nuk mbahet m\u00eb nga tradita, por nga forca e brendshme. Aty njeriu kupton se pasuria, rregulli dhe besimi i trash\u00ebguar nuk e ushqejn\u00eb m\u00eb. Guri nuk jep buk\u00eb. Ajri b\u00ebhet i holl\u00eb. Djersa b\u00ebhet uj\u00eb. Dhe trupi fillon t\u00eb kuptoj\u00eb di\u00e7ka q\u00eb mendja gjithmon\u00eb e ka anashkaluar: se udha q\u00eb nuk siguron p\u00ebr udh\u00ebtarin, nuk \u00ebsht\u00eb udh\u00eb p\u00ebr t\u2019u kaluar me barr\u00eb.<\/p>

Te Shpati i pjerr\u00ebt fillon zhveshja reale. Aty merren nj\u00eb nga nj\u00eb: ushqimi, shkopi, rrobat, drita, drejtimi, madje edhe d\u00ebshira p\u00ebr t\u00eb mb\u00ebrritur. \u00c7do figur\u00eb q\u00eb shfaqet n\u00eb k\u00ebt\u00eb shpat \u2014 bariu, gruaja, vajza, plaku, plaka \u2014 nuk \u00ebsht\u00eb ndihm\u00eb, por prov\u00eb. Ata nuk vijn\u00eb p\u00ebr t\u00eb dh\u00ebn\u00eb; vijn\u00eb p\u00ebr t\u00eb marr\u00eb. Jo nga mizoria, por nga ligjet e universit. Sepse vet\u00ebm ai q\u00eb nuk mban m\u00eb asgj\u00eb, mund t\u00eb kaloj\u00eb pik\u00ebn ku energjia p\u00ebrmbyset.<\/p>

Shpati i pjerr\u00ebt \u00ebsht\u00eb testi i par\u00eb i v\u00ebrtet\u00eb: a ec\u00ebn njeriu sepse ka mjete, apo sepse ka qenien? Dhe p\u00ebrgjigjja nuk jepet me fjal\u00eb, por me gjak, t\u00eb ftoht\u00eb dhe humbje. Kush p\u00ebrpiqet ta mbaj\u00eb Ark\u00ebn mbi shpin\u00eb, rr\u00ebzohet. Kush pranon t\u00eb zbres\u00eb n\u00eb zero, vazhdon.<\/p>

K\u00ebtu fillon rruga e Udh\u00ebtarit. Jo drejt maj\u00ebs, por drejt vdekjes s\u00eb Unit t\u00eb rrem\u00eb q\u00eb mendon se \u00ebsht\u00eb ai vet\u00eb.<\/p>

Shpati i pjerr\u00ebt<\/strong><\/h2>

Kur i tregova nj\u00ebrit prej mal\u00ebsor\u00ebve vendas, vendosm\u00ebrin\u00eb time, ai m\u00eb shikoi drejt e n\u00eb sy dhe b\u00ebrtiti n\u00eb terror.<\/em><\/strong><\/span><\/p>

Dukej sikur aty t\u00eb kishte shp\u00ebrthyer nj\u00eb zjarr i vjet\u00ebr. Nuk ishte zem\u00ebrim n\u00eb syt\u00eb e tij, por nj\u00eb tmerr i njohur mir\u00eb, ai tmerr q\u00eb lind nga p\u00ebrvoja e par\u00eb dhe nga kujtesa e atyre q\u00eb nuk u kthyen m\u00eb. Ai b\u00ebrtiti sikur po p\u00ebrpiqej t\u00eb m\u00eb zgjonte nga nj\u00eb marr\u00ebzi fatale: \u201cShpati i pjerr\u00ebt? Mos u b\u00ebj kaq i pamend sa ta jap\u00ebsh jet\u00ebn kaq lir\u00eb. Shum\u00eb e kan\u00eb provuar para teje, por askush nuk \u00ebsht\u00eb kthyer p\u00ebr t\u00eb treguar \u00e7far\u00eb pa. Shpati i pjerr\u00ebt? Kurr\u00eb, kurr\u00eb.\u201d<\/p>

N\u00eb z\u00ebrin e tij nuk kishte urrejtje, por nj\u00eb kujdes q\u00eb vinte nga frika. Ai fliste si p\u00ebrfaq\u00ebsues i bot\u00ebs q\u00eb mat gjith\u00e7ka me mbijetes\u00eb, si z\u00eb i arsyes s\u00eb zakonshme q\u00eb e quan marr\u00ebzi \u00e7do hap p\u00ebrtej kufijve t\u00eb siguris\u00eb. Pastaj, pothuaj me ngulm, ai u ofrua t\u00eb m\u00eb udh\u00ebhiqte vet\u00eb drejt maj\u00ebs, sikur prania e tij t\u00eb mund ta zbuste rrezikun, sikur rruga b\u00ebhej m\u00eb e pranueshme po t\u00eb ndiqej nga dikush q\u00eb e njihte terrenin.<\/p>

Por un\u00eb e refuzova me mir\u00ebsjellje. Nuk e b\u00ebra nga krenaria, as nga mosbesimi, dhe as nuk di ta shpjegoj plot\u00ebsisht pse frika e tij veproi tek un\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb kund\u00ebrt. Ajo q\u00eb duhej t\u00eb m\u00eb ndalte, m\u00eb shtyu p\u00ebrpara. Ishte sikur tmerri i tij t\u00eb ishte vet\u00eb prova q\u00eb kjo rrug\u00eb nuk ishte thjesht nj\u00eb shteg mali, por nj\u00eb prag q\u00eb ndante kthimin nga moskthimi.<\/p>

Sepse ata q\u00eb kishin tentuar m\u00eb par\u00eb dhe nuk ishin kthyer, nuk kishin d\u00ebshtuar n\u00eb kuptimin e zakonsh\u00ebm t\u00eb fjal\u00ebs. Ata nuk ishin zhdukur; ata kishin humbur vet\u00ebm aft\u00ebsin\u00eb p\u00ebr t\u2019u kthyer si\u00e7 kishin qen\u00eb.<\/strong> <\/span>Dhe pik\u00ebrisht kjo e b\u00ebnte Shpatin e pjerr\u00ebt t\u00eb friksh\u00ebm p\u00ebr ata q\u00eb ende mbanin fort jet\u00ebn e tyre t\u00eb vjet\u00ebr. P\u00ebr mua, ajo frik\u00eb ishte nj\u00eb shenj\u00eb e qart\u00eb se k\u00ebtu nuk po k\u00ebrkohej guxim p\u00ebr t\u00eb mbijetuar, por gatishm\u00ebri p\u00ebr t\u2019u shnd\u00ebrruar.<\/p>

Ndaj, nd\u00ebrsa ai shihte drejt vdekjes, un\u00eb ndjeva thirrjen e di\u00e7kaje m\u00eb t\u00eb thell\u00eb se frika \u2014 nj\u00eb domosdoshm\u00ebri t\u00eb heshtur q\u00eb nuk l\u00eb vend p\u00ebr kthim mbrapa. Dhe k\u00ebshtu, vendosm\u00ebria ime u b\u00eb m\u00eb e fort\u00eb se paralajm\u00ebrimi i tij, sepse aty ku t\u00eb tjer\u00ebt shihnin humbje, un\u00eb po filloja t\u00eb shihja t\u00eb vetmen rrug\u00eb q\u00eb ia vlente t\u00eb ndiqej.<\/p>

U nisa n\u00eb udh\u00ebtim me nj\u00eb k\u00ebng\u00eb n\u00eb zem\u00ebr dhe me nj\u00eb vendosm\u00ebri t\u00eb pal\u00ebkundur n\u00eb shpirt.<\/em><\/strong><\/span><\/p>

N\u00eb fillim, \u201ck\u00ebnga n\u00eb zem\u00ebr\u201d<\/span> nuk \u00ebsht\u00eb thjesht g\u00ebzim. Ajo p\u00ebrfaq\u00ebson entuziazmin fillestar t\u00eb k\u00ebrkuesit shpirt\u00ebror<\/strong> \u2014 momentin kur njeriu zgjohet ndaj nj\u00eb ideje t\u00eb madhe: s\u00eb v\u00ebrtet\u00ebs, Zotit, kuptimit, unitetit. \u00cbsht\u00eb faza kur rruga duket e ndri\u00e7uar, kur thirrja e brendshme vjen si frym\u00ebzim, jo si sfid\u00eb. K\u00ebnga \u00ebsht\u00eb emocioni i past\u00ebr, shpresa, ndjenja se \u201ckjo rrug\u00eb \u00ebsht\u00eb p\u00ebr mua\u201d. N\u00eb k\u00ebt\u00eb faz\u00eb, shpirti ec\u00ebn leht\u00eb sepse ende nuk \u00ebsht\u00eb p\u00ebrballur me veten. Por kjo k\u00ebng\u00eb nuk \u00ebsht\u00eb prova<\/strong> \u2014 \u00ebsht\u00eb vet\u00ebm ftesa.<\/p>

Ajo q\u00eb nga larg m\u00eb ishte dukur si nj\u00eb shteg i drejt\u00eb dhe i but\u00eb, si nj\u00eb fjongo e shtrir\u00eb mbi mal, tani hapej p\u00ebrpara meje e gjer\u00eb, e thepisur, e lart\u00eb dhe e pamposhtshme.<\/span> <\/em><\/strong><\/p>

Kur udh\u00ebtari arrin n\u00eb fundin e Shpatit dhe p\u00ebrpiqet \u201cta ngjis\u00eb me sy\u201d, k\u00ebnga g\u00eblltitet n\u00eb heshtje. Kjo shenj\u00eb \u00ebsht\u00eb vendimtare: k\u00ebtu fillon shikimi i v\u00ebrtet\u00eb<\/strong>. Ajo q\u00eb nga larg dukej e drejt\u00eb, e but\u00eb, si nj\u00eb shteg i rregullt, rezulton e gjer\u00eb, e thepisur dhe e pam\u00ebshirshme. Simbolikisht, kjo tregon momentin kur idealet shpirt\u00ebrore \u2014 paqja, drita, dashuria \u2014 p\u00ebrplasen me realitetin e brendsh\u00ebm t\u00eb njeriut: frik\u00ebn, dhimbjen, zakonet e rr\u00ebnjosura, egon.<\/span><\/p>

Stralli i thyer<\/span><\/strong>, i mpreht\u00eb, ku edhe grimca m\u00eb e vog\u00ebl plagos, \u00ebsht\u00eb struktura e egos<\/strong>. Egoja nuk \u00ebsht\u00eb e but\u00eb; ajo \u00ebsht\u00eb e fort\u00eb, e mpreht\u00eb dhe reagon me dhimbje ndaj \u00e7do p\u00ebrpjekjeje p\u00ebr t\u2019u kap\u00ebrcyer. \u00c7do hap drejt s\u00eb v\u00ebrtet\u00ebs plagos di\u00e7ka t\u00eb vjet\u00ebr brenda njeriut. Nuk ka gur\u00eb t\u00eb rrumbullak\u00ebt k\u00ebtu, sepse kjo nuk \u00ebsht\u00eb rrug\u00eb kompromisi.<\/p>

Fakti q\u00eb nuk ka asnj\u00eb shenj\u00eb jete<\/span><\/strong> \u00ebsht\u00eb po aq thelb\u00ebsor. Kjo faz\u00eb e udh\u00ebtimit shpirt\u00ebror \u00ebsht\u00eb ajo q\u00eb mistik\u00ebt e quajn\u00eb shkret\u00ebtira e brendshme<\/em><\/strong>. As lutja nuk ngroh m\u00eb, as g\u00ebzimi nuk shfaqet, as shenja hyjnore nuk duken. Zoti duket i heshtur, jeta e that\u00eb. Dhe maja, q\u00eb nuk shihet, simbolizon t\u00eb panjohur\u00ebn absolute: askush nuk mund t\u00eb t\u00eb tregoj\u00eb si duket fundi, sepse fundi nuk i p\u00ebrket mendjes.<\/p>

K\u00ebtu ndodh ndarja vendimtare mes atyre q\u00eb k\u00ebrkojn\u00eb ndjenja t\u00eb bukura dhe atyre q\u00eb k\u00ebrkojn\u00eb t\u00eb v\u00ebrtet\u00ebn. K\u00ebnga shuhet sepse emocioni nuk mjafton m\u00eb. Por vendosm\u00ebria mbetet. Kjo do t\u00eb thot\u00eb se k\u00ebrkimi nuk mb\u00ebshtetet m\u00eb n\u00eb k\u00ebnaq\u00ebsi, por n\u00eb domosdoshm\u00ebri t\u00eb brendshme<\/strong>.<\/p>

Prandaj, edhe pse gjith\u00e7ka p\u00ebrpara meje dukej e pakalueshme, un\u00eb nuk u ndala. Sepse tani e dija se ajo q\u00eb dukej e pamposhtshme p\u00ebr syrin, ishte pik\u00ebrisht ajo q\u00eb duhej p\u00ebrballuar nga shpirti.<\/p>

Pra, ajo q\u00eb dukej e bukur nga larg nuk ishte g\u00ebnjesht\u00ebr \u2014 ishte e paplot\u00eb<\/em>.<\/span> Rruga nuk g\u00ebnjen; vet\u00ebm zbulohet. Bukuria fillestare ishte m\u00ebnyra se si shpirti thirret. Rreziku q\u00eb shfaqet m\u00eb pas \u00ebsht\u00eb m\u00ebnyra se si shpirti pastrohet. Dhe vet\u00ebm ai q\u00eb pranon humbjen e k\u00ebng\u00ebs, pa u kthyer mbrapa, \u00ebsht\u00eb gati t\u00eb ngjitet v\u00ebrtet.<\/p>

\u201cNgjitesha lart e m\u00eb lart n\u00eb form\u00eb zigzagu, pa b\u00ebr\u00eb asnj\u00eb pushim.\u201d<\/em><\/span><\/strong><\/p>

Ngjitja n\u00eb zigzag nuk \u00ebsht\u00eb thjesht m\u00ebnyr\u00eb praktike p\u00ebr t\u00eb ngjitur nj\u00eb mal; simbolikisht, tregon udh\u00ebtimin shpirt\u00ebror jo t\u00eb drejt\u00ebp\u00ebrdrejt\u00eb<\/strong>. Rruga drejt iluminimit ose t\u00eb v\u00ebrtet\u00ebs nuk \u00ebsht\u00eb lineare. Egoja dhe zakonet shpesh na detyrojn\u00eb t\u00eb kthehemi anash, t\u00eb p\u00ebrplasemi me pengesa, t\u00eb p\u00ebrpiqemi t\u00eb kap\u00ebrcejm\u00eb veten nga k\u00ebnde t\u00eb ndryshme.<\/p>

Pa pushim<\/strong><\/span> tregon vendosm\u00ebrin\u00eb e brendshme dhe disiplin\u00ebn e k\u00ebrkuesit shpirt\u00ebror. N\u00eb mistik\u00eb, lodhja dhe p\u00ebrpjekja simbolizojn\u00eb purgimin e egos dhe pastrimin e d\u00ebshirave t\u00eb zakonshme<\/strong>.<\/p>

\u201cF<\/em><\/strong>illova t\u00eb frik\u00ebsohesha se nata do m\u00eb kapte para se t\u00eb arrija q\u00ebllimin tim.\u201d<\/em><\/strong><\/span><\/p>

Nata – <\/strong><\/span>simbolizon err\u00ebsir\u00ebn e padijes<\/strong>, humbjen e vet\u00ebdijes, ose vdekjen e brendshme t\u00eb ego-s. Frika e nat\u00ebs tregon dallimin midis besimit t\u00eb vendosur dhe rrezikut q\u00eb shfaqet kur njeriu p\u00ebrballet me t\u00eb panjohur\u00ebn.<\/p>

\u201cCopat e <\/strong>Buk\u00ebs\u2026 ishin aq t\u00eb \u00e7muara sa nuk mund t\u00eb vler\u00ebsoheshin n\u00eb at\u00eb moment<\/strong>.\u201d<\/strong><\/span><\/p>

Ushqimi –<\/strong><\/span> p\u00ebrfaq\u00ebson nevojat materiale dhe k\u00ebnaq\u00ebsit\u00eb e trupit, nd\u00ebrsa udh\u00ebtimi shpirt\u00ebror k\u00ebrkon braktisjen e tyre. Fillimisht, k\u00ebrkuesi nuk mendon p\u00ebr ushqim; kjo simbolizon shpirtin e ngritur mbi trupin<\/strong>, kur d\u00ebshira fizike b\u00ebhet e par\u00ebnd\u00ebsishme. Kur uria shfaqet papritur, \u00ebsht\u00eb prov\u00eb p\u00ebr kapacitetin e tij p\u00ebr t\u00eb ruajtur vendosm\u00ebrin\u00eb<\/strong> edhe kur nevojat baz\u00eb shfaqen.<\/p>

\u201c\u2026<\/em><\/strong>\u2026tingulli i nj\u00eb zileje dhe ajo q\u00eb dukej si ul\u00ebrima e nj\u00eb fyelli prej shkopi m\u00eb goditi vesh\u00ebt. <\/em><\/strong>Asgj\u00eb nuk mund t\u00eb ishte m\u00eb trondit\u00ebse n\u00eb at\u00eb shkret\u00ebtir\u00eb t\u00eb fort\u00eb e t\u00eb mpreht\u00eb si stralli.<\/em><\/strong>.\u201d<\/em><\/strong><\/span><\/p>

Tingujt e \u00e7uditsh\u00ebm n\u00eb shkret\u00ebtir\u00ebn e ftoht\u00eb<\/span><\/strong> simbolizojn\u00eb mesazhe shpirt\u00ebrore q\u00eb shfaqen n\u00eb momentin e dob\u00ebsis\u00eb<\/strong>.<\/p>

Zilja dhe fyelli jan\u00eb simbol i thirrjes hyjnore:<\/span> <\/strong>nuk jan\u00eb t\u00eb dukshme, por mund t\u00eb ndihen nga ai q\u00eb \u00ebsht\u00eb i gatsh\u00ebm. Shkret\u00ebtira e ashp\u00ebr p\u00ebrfaq\u00ebson boshll\u00ebkun e brendsh\u00ebm t\u00eb egos<\/strong>, por edhe terrenin ku \u00e7do tingull i \u00e7uditsh\u00ebm ose hyjnor bie n\u00eb m\u00ebnyr\u00eb t\u00eb papritur dhe \u00e7udit\u00ebrisht t\u00eb qart\u00eb<\/strong>.<\/p>

Pash\u00eb nj\u00eb dhi t\u00eb madhe t\u00eb zez\u00eb, udh\u00ebheq\u00ebse e tuf\u00ebs, q\u00eb shfaqej mbi nj\u00eb gryk\u00eb n\u00eb t\u00eb djatht\u00ebn time. Para se t\u00eb mund t\u00eb merrja frym\u00eb, dhit\u00eb m\u00eb rrethuan nga t\u00eb gjitha an\u00ebt, me strallin q\u00eb k\u00ebrciste n\u00ebn k\u00ebmb\u00ebt e tyre ashtu si n\u00ebn t\u00eb miat, por duke prodhuar nj\u00eb tingull shum\u00eb m\u00eb pak t\u00eb tmerrsh\u00ebm. Sikur me ftes\u00eb, dhit\u00eb, t\u00eb udh\u00ebhequra nga dhiu i madh, vrapuan drejt buk\u00ebs time dhe do ta kishin rr\u00ebmbyer nga duart sikur t\u00eb mos ishte z\u00ebri i bariut t\u00eb tyre, i cili \u2013 nuk di se si dhe nga vjen \u2013 dukej sikur ishte n\u00eb b\u00ebrrylin tim.<\/em><\/p>

Dhia e zez\u00eb, udh\u00ebheq\u00ebse e tuf\u00ebs –<\/span> <\/strong>Simbolizon urdhrin e natyr\u00ebs dhe t\u00eb fatit<\/strong>, por gjithashtu edhe dije t\u00eb brendshme t\u00eb dhunshme q\u00eb e sfidojn\u00eb k\u00ebrkuesin<\/strong>. \u00cbsht\u00eb \u201ce shfrenuar\u201d, sepse energjit\u00eb e natyr\u00ebs dhe egoja nuk ndjekin gjithmon\u00eb logjik\u00ebn e njeriut.<\/p>

Tufa e dhive q\u00eb sulmon buk\u00ebn –<\/span> <\/strong>P\u00ebrfaq\u00ebson d\u00ebshirat, instinktet dhe tundimet q\u00eb sulmojn\u00eb shpirtin,<\/strong> sidomos kur je i dob\u00ebt ose i p\u00ebrulur (uria e papritur).<\/p>

Bariu i ri dhe i fuqish\u00ebm, me fyell dhe l\u00ebkur\u00eb t\u00eb vetme –<\/span> <\/strong>Simbolizon udh\u00ebheq\u00ebsin shpirt\u00ebror ose vet\u00ebdijen e shenjt\u00eb<\/strong>, nj\u00eb figur\u00eb q\u00eb shfaqet papritur p\u00ebr t\u00eb udh\u00ebhequr k\u00ebrkuesin. L\u00ebkura e vetme = thjesht\u00ebsia absolute<\/strong>, fyelli = komunikimi hyjnor, thirrja shpirt\u00ebrore<\/strong>.<\/p>

Buk\u00ebt q\u00eb ndahen me dhit\u00eb dhe vet\u00ebdijen – <\/strong><\/span>Simbolizojn\u00eb faktin q\u00eb shp\u00ebrndarja e dhuratave t\u00eb jet\u00ebs ose t\u00eb dijes nuk u humb energjive t\u00eb lig\u00eb<\/strong>, por gjith\u00e7ka kthehet te k\u00ebrkuesi n\u00eb mas\u00ebn e duhur. Veprimi i barit q\u00eb hedh buk\u00ebt tregon besim te Mir\u00ebsia e Fatit<\/strong>, dhe nevoja p\u00ebr t\u00eb ndar\u00eb ato q\u00eb posedon<\/strong>.<\/p>

Reagimi i k\u00ebrkuesit: habi dhe zem\u00ebrim – <\/strong><\/span>Reflekton konfliktin midis pritshm\u00ebris\u00eb egoiste dhe inteligjenc\u00ebs shpirt\u00ebrore<\/strong>. Zem\u00ebrimi \u00ebsht\u00eb nj\u00eb p\u00ebrballje me vet\u00ebdijen<\/strong>: njeriu nuk mund t\u00eb kuptoj\u00eb menj\u00ebher\u00eb ligjin hyjnor t\u00eb shp\u00ebrndarjes dhe se gjith\u00e7ka vjen e mjaftueshme kur \u00ebsht\u00eb n\u00eb sinkron me Fatin.<\/p>

Ky fragment tregon nj\u00eb prov\u00eb inicimi<\/strong>:<\/span> k\u00ebrkuesi \u00ebsht\u00eb i testuar nga tendencat instiktive (uria)<\/strong> dhe mund\u00ebsit\u00eb e shpirtit (dhia udh\u00ebheq\u00ebse)<\/strong>. Shfaqja e bariut t\u00eb fuqish\u00ebm dhe ndarja e buk\u00ebs \u00ebsht\u00eb thirrja hyjnore q\u00eb tregon se gjith\u00e7ka jepet n\u00eb koh\u00ebn dhe mas\u00ebn e duhur<\/strong>, por njeriu duhet t\u00eb p\u00ebrballet me frik\u00ebn, zem\u00ebrimin dhe pafuqin\u00eb<\/strong> p\u00ebr ta kuptuar ligjin e shpirtit.<\/p>

N\u00eb m\u00ebnyr\u00eb figurative, ky \u00ebsht\u00eb moment i transformimit<\/strong>: k\u00ebrkuesi duhet t\u00eb m\u00ebsoj\u00eb shqyrtimin mbi instinktet<\/strong>, besimin te Fati, dhe g\u00ebzimin n\u00eb ndarjen pa frik\u00eb<\/strong>.<\/p>

\u201cTani, q\u00eb i ke dh\u00ebn\u00eb dhive t\u00eb tua buk\u00ebn e nj\u00eb njeriu t\u00eb uritur, a nuk do t\u2019i ushqesh me pak nga qum\u00ebshti i tyre?\u201d<\/em><\/strong><\/span><\/p>

\u00a0– \u201cQum\u00ebshti i dhive t\u00eb mia \u00ebsht\u00eb helm p\u00ebr budallenjt\u00eb dhe nuk dua q\u00eb asnj\u00eb nga dhit\u00eb e mia t\u00eb jet\u00eb fajtore q\u00eb t\u00eb marr\u00eb edhe jet\u00ebn e nj\u00eb budallai.\u201d<\/em><\/p>

\u201cPo, por n\u00eb \u00e7\u2019m\u00ebnyr\u00eb un\u00eb jam budalla?\u201d<\/em><\/span><\/p>

\u201cSepse merr shtat\u00eb buk\u00eb p\u00ebr nj\u00eb udh\u00ebtim me shtat\u00eb jet\u00eb.\u201d<\/em><\/p>

\u201cDuhej t\u00eb kisha marr\u00eb shtat\u00eb mij\u00eb, at\u00ebher\u00eb?\u201d<\/em><\/span><\/p>

\u201cAsnj\u00eb t\u00eb vetme.\u201d<\/em><\/p>

\u201cT\u00eb shkoj pa ushqim n\u00eb nj\u00eb udh\u00ebtim kaq t\u00eb gjat\u00eb \u2013 ma k\u00ebshillon k\u00ebshtu?\u201d<\/em><\/span><\/p>

\u201cRruga q\u00eb nuk parashikon ushqimin p\u00ebr udh\u00ebtarin, nuk \u00ebsht\u00eb rrug\u00eb p\u00ebr t\u00eb ecur mbi t\u00eb.\u201d<\/em><\/p>

\u201cD\u00ebshiron q\u00eb t\u00eb ha strall p\u00ebr buk\u00eb dhe t\u00eb pi djers\u00ebn time p\u00ebr uj\u00eb?\u201d<\/em><\/span><\/p>

\u201cMishi yt \u00ebsht\u00eb ushqim i mjaftuesh\u00ebm, dhe gjaku yt \u00ebsht\u00eb pije e mjaftueshme. Ka edhe nj\u00eb rrug\u00eb tjet\u00ebr.<\/em>\u201d<\/em><\/span><\/p>

Ky dialog sh\u00ebnon pik\u00ebn ku Shpati i pjerr\u00ebt pushon s\u00eb qeni metafor\u00eb dhe b\u00ebhet p\u00ebrvoj\u00eb reale. K\u00ebtu nuk flitet m\u00eb p\u00ebr rrug\u00eb n\u00eb p\u00ebrgjith\u00ebsi, por p\u00ebr kushtin e brendsh\u00ebm<\/strong> t\u00eb atij q\u00eb ec\u00ebn. Udh\u00ebtari p\u00ebrballet jo me nj\u00eb kund\u00ebrshtar, por me nj\u00eb pasqyr\u00eb t\u00eb pam\u00ebshirshme t\u00eb vetes s\u00eb tij. Dhe pasqyra flet qart\u00eb: qum\u00ebshti i dhive \u00ebsht\u00eb helm p\u00ebr budallenjt\u00eb.<\/p>

Kjo fjali nuk ka asgj\u00eb p\u00ebr\u00e7muese n\u00eb thelb. \u201cBudalla\u201d k\u00ebtu nuk \u00ebsht\u00eb njeriu i paditur, por njeriu q\u00eb ngat\u00ebrron mbijetes\u00ebn me rrug\u00ebn<\/strong>. Qum\u00ebshti, q\u00eb n\u00eb t\u00eb gjitha traditat \u00ebsht\u00eb simbol i ushqimit t\u00eb but\u00eb, i m\u00ebshir\u00ebs dhe i kujdesit, b\u00ebhet helm p\u00ebr at\u00eb q\u00eb ende k\u00ebrkon rehati aty ku k\u00ebrkohet zhveshje. Bariu nuk refuzon nga mungesa e dhembshuris\u00eb; ai refuzon sepse e di se \u00e7do ushqim i dh\u00ebn\u00eb n\u00eb k\u00ebt\u00eb pik\u00eb do ta kthej\u00eb Udh\u00ebtarin mbrapsht, drejt trupave, drejt mbajtjes gjall\u00eb t\u00eb asaj q\u00eb duhet t\u00eb shteroj\u00eb.<\/p>

Kur Udh\u00ebtari pyet: \u201cKu q\u00ebndron budallall\u00ebku im?\u201d<\/span><\/strong>, p\u00ebrgjigjja \u00ebsht\u00eb e prer\u00eb dhe e sakt\u00eb: te fakti q\u00eb ai merr shtat\u00eb buk\u00eb p\u00ebr nj\u00eb udh\u00ebtim prej shtat\u00eb jet\u00ebsh. K\u00ebtu zbulohet gabimi themelor: ideja se rruga matet me jet\u00eb, se kalimi k\u00ebrkon koh\u00eb, se njeriu duhet t\u00eb p\u00ebrgatitet p\u00ebr nj\u00eb vazhdim\u00ebsi. Shtat\u00eb buk\u00ebt nuk jan\u00eb thjesht ushqim; ato jan\u00eb besimi se \u00e7do trup duhet mbajtur gjall\u00eb deri n\u00eb fund. Dhe pik\u00ebrisht ky besim \u00ebsht\u00eb pengesa.<\/p>

Pyetja e radh\u00ebs, \u201cA duhej t\u00eb merrja shtat\u00eb mij\u00eb?<\/span><\/strong>\u201d, e thellon keqkuptimin. Sepse mendja, kur sfidohet, gjithmon\u00eb mendon n\u00eb rritje sasie, jo n\u00eb ndryshim cil\u00ebsie. Por p\u00ebrgjigjja e barinjve e thyen k\u00ebt\u00eb logjik\u00eb: asnj\u00eb. Asnj\u00eb buk\u00eb. Asnj\u00eb rezerv\u00eb. Asnj\u00eb sigurim. Jo sepse rruga \u00ebsht\u00eb e shkurt\u00ebr, por sepse nuk \u00ebsht\u00eb rrug\u00eb n\u00eb kuptimin q\u00eb njeh Udh\u00ebtari.<\/span><\/strong><\/p>

Kur ai pyet i habitur n\u00ebse duhet t\u00eb niset pa asnj\u00eb furnizim n\u00eb nj\u00eb udh\u00ebtim kaq t\u00eb gjat\u00eb, vjen fjalia ky\u00e7e: rruga q\u00eb nuk siguron p\u00ebr udh\u00ebtarin nuk \u00ebsht\u00eb rrug\u00eb p\u00ebr t\u2019u p\u00ebrshkuar. Kjo nuk do t\u00eb thot\u00eb se rruga \u00ebsht\u00eb e gabuar, por se udh\u00ebtari \u00ebsht\u00eb i tep\u00ebrt<\/strong>. Sa koh\u00eb q\u00eb ekziston dikush q\u00eb ka nevoj\u00eb t\u00eb ushqehet, t\u00eb mbahet, t\u00eb mbrohet, rruga nuk mund t\u00eb p\u00ebrmbushet. Sepse kjo rrug\u00eb nuk \u00ebsht\u00eb nd\u00ebrtuar p\u00ebr dik\u00eb q\u00eb kalon, por p\u00ebr dik\u00eb q\u00eb zhduket.<\/p>

Ironia e Udh\u00ebtarit, kur pyet n\u00ebse duhet t\u00eb haj\u00eb gur\u00eb stralli p\u00ebr buk\u00eb dhe t\u00eb pij\u00eb djers\u00ebn e vet p\u00ebr uj\u00eb, tregon se ai ende flet nga niveli i trupit dhe mendjes. Ai e sheh k\u00ebrkes\u00ebn si absurde, sepse ende mendon se jeta mbahet me substanca. Por p\u00ebrgjigjja q\u00eb merr \u00ebsht\u00eb brutalisht e v\u00ebrtet\u00eb: mishi yt \u00ebsht\u00eb ushqim i mjaftuesh\u00ebm dhe gjaku yt \u00ebsht\u00eb pije e mjaftueshme. Kjo nuk \u00ebsht\u00eb thirrje p\u00ebr vet\u00ebshkat\u00ebrrim, por p\u00ebr konsumimin e struktur\u00ebs s\u00eb vjet\u00ebr<\/strong>. Trupat, energjit\u00eb, identitetet nuk ushqehen m\u00eb nga jasht\u00eb; ato b\u00ebhen vet\u00eb karburant p\u00ebr kalimin.<\/p>

Kur Udh\u00ebtari ndjen se po tallet<\/span><\/strong>, ai p\u00ebrgjigjet ende nga morali dhe zemra: ai flet p\u00ebr v\u00ebllaz\u00ebri, p\u00ebr ndarje buke, p\u00ebr sakrific\u00eb. Kushdo q\u00eb ha nga buka ime, edhe n\u00ebse m\u00eb l\u00eb t\u00eb uritur, b\u00ebhet v\u00ebllai im. Kjo \u00ebsht\u00eb fisnike, por ende i p\u00ebrket bot\u00ebs s\u00eb ndarjes dhe t\u00eb marr\u00ebdh\u00ebnies. N\u00eb Shpati i pjerr\u00ebt, v\u00ebllaz\u00ebria nuk krijohet duke ndar\u00eb, por duke mos pasur m\u00eb asgj\u00eb p\u00ebr t\u00eb ndar\u00eb.<\/p>

Kur ai pyet n\u00ebse \u00ebsht\u00eb ende larg maj\u00ebs<\/span><\/strong>, zbulohet iluzioni i fundit: ideja e arritjes. Lart\u00ebsia, maja, q\u00ebllimi jan\u00eb kategori mendore q\u00eb ekzistojn\u00eb vet\u00ebm sa koh\u00eb q\u00eb ekziston dikush q\u00eb ngjitet. Dhe p\u00ebrgjigjja q\u00eb merr \u00ebsht\u00eb goditja p\u00ebrfundimtare: ai nuk \u00ebsht\u00eb larg, por \u00ebsht\u00eb shum\u00eb af\u00ebr Harres\u00ebs<\/span>. Kjo Harres\u00eb nuk \u00ebsht\u00eb shkat\u00ebrrim, por harrimi i vetvetes si udh\u00ebtar. \u00cbsht\u00eb pika ku k\u00ebrkimi pushon, jo sepse \u00ebsht\u00eb gjetur di\u00e7ka, por sepse ai q\u00eb k\u00ebrkonte nuk \u00ebsht\u00eb m\u00eb.<\/p>

Kur bariu vendos fyellin n\u00eb buz\u00eb dhe largohet<\/span><\/strong>, muzika q\u00eb d\u00ebgjohet si vajtim nga bot\u00ebt e poshtme nuk \u00ebsht\u00eb p\u00ebr trishtimin e tij, por p\u00ebr vdekjen e rrug\u00ebs s\u00eb vjet\u00ebr<\/strong>. Tingulli i fyellit, zhurma e strallit dhe blegerima e dhive shoq\u00ebrojn\u00eb Udh\u00ebtarin jo si ngush\u00ebllim, por si d\u00ebshmi se ai ka mbetur vet\u00ebm me veten e tij, pa mb\u00ebshtetje, pa ushqim, pa drejtim. Dhe vet\u00ebm n\u00eb k\u00ebt\u00eb vetmi fillon ajo q\u00eb Shpati i pjerr\u00ebt k\u00ebrkon v\u00ebrtet: jo t\u00eb ec\u00ebsh m\u00eb tej, por t\u00eb mos kesh m\u00eb kush t\u00eb ec\u00eb.<\/p>

Err\u00ebsira e gjen Udh\u00ebtarin pran\u00eb nj\u00eb grumbulli shk\u00ebmbinjsh q\u00eb formojn\u00eb nj\u00eb lloj shpelle. Ai zgjedh ta kaloj\u00eb nat\u00ebn aty, edhe pse shpella q\u00ebndron pezull mbi nj\u00eb humner\u00eb, fundi i s\u00eb cil\u00ebs l\u00ebviz me hije t\u00eb r\u00ebnda dhe t\u00eb err\u00ebta. Kjo zgjedhje nuk \u00ebsht\u00eb rast\u00ebsore. N\u00eb k\u00ebt\u00eb pik\u00eb t\u00eb rrug\u00ebs, njeriu nuk k\u00ebrkon m\u00eb siguri; ai k\u00ebrkon vet\u00ebm nj\u00eb ndales\u00eb minimale<\/strong>, nj\u00eb hap\u00ebsir\u00eb ku t\u00eb mos bjer\u00eb menj\u00ebher\u00eb. Shpella k\u00ebtu nuk \u00ebsht\u00eb streh\u00eb, por pezullim mbi zbraz\u00ebti<\/strong>. \u00cbsht\u00eb vendi ku njeriu nuk \u00ebsht\u00eb as i sigurt, as i humbur plot\u00ebsisht. Nj\u00eb prag.<\/p>

Gjumi q\u00eb e z\u00eb nuk ka koh\u00eb. Mund t\u00eb ket\u00eb qen\u00eb nj\u00eb \u00e7ast, nj\u00eb or\u00eb, apo nj\u00eb p\u00ebrjet\u00ebsi. Kjo paqart\u00ebsi \u00ebsht\u00eb shenj\u00eb se mendja ka filluar t\u00eb humbas\u00eb orientimin e saj kronologjik<\/strong>. Koha, si funksion i mendjes, po shp\u00ebrb\u00ebhet. Zgjimi vjen jo nga vullneti i tij, por nga nj\u00eb forc\u00eb q\u00eb e t\u00ebrheq nga m\u00ebnga. Q\u00eb n\u00eb k\u00ebt\u00eb moment kuptohet se ai nuk ka m\u00eb kontroll mbi at\u00eb q\u00eb ndodh<\/strong>.<\/p>

Gruaja e vjet\u00ebr dhe vajza e vog\u00ebl<\/h2>

Pamja q\u00eb i shfaqet \u00ebsht\u00eb trondit\u00ebse: nj\u00eb vajz\u00eb e re, krejt\u00ebsisht lakuriq, me nj\u00eb bukuri t\u00eb but\u00eb dhe t\u00eb past\u00ebr, q\u00eb mban n\u00eb dor\u00eb nj\u00eb fener me drit\u00eb t\u00eb zbeht\u00eb; dhe pran\u00eb saj, nj\u00eb grua e moshuar, e sh\u00ebmtuar, po aq sa vajza \u00ebsht\u00eb e bukur. K\u00ebto nuk jan\u00eb dy persona t\u00eb jasht\u00ebm. Jan\u00eb dy pole t\u00eb s\u00eb nj\u00ebjt\u00ebs forc\u00eb<\/strong>. Vajza p\u00ebrfaq\u00ebson pafaj\u00ebsin\u00eb, ndjeshm\u00ebrin\u00eb e past\u00ebr, potencialin e zhveshur. Gruaja e vjet\u00ebr p\u00ebrfaq\u00ebson fatin, natyr\u00ebn, ligjin e zhveshjes, at\u00eb q\u00eb nuk pyet p\u00ebr d\u00ebshir\u00ebn personale.<\/p>

\u201cShikon si Mir\u00ebsia e Fatit ofron, f\u00ebmija im i \u00ebmb\u00ebl?\u201d, po thoshte gruaja, teksa m\u00eb hoqi pjes\u00ebrisht xhaket\u00ebn nga supet. \u201cMos u d\u00ebshp\u00ebro kurr\u00eb nga Fati.\u201d<\/em><\/strong><\/span><\/p>

\u201cMir\u00ebsia e Fatit\u201d –<\/span> <\/strong>Simbolizon mb\u00ebshtetjen hyjnore ose forc\u00ebn e brendshme q\u00eb shfaqet n\u00eb koh\u00ebt e v\u00ebshtira<\/strong>. Nuk \u00ebsht\u00eb thjesht rast\u00ebsi; \u00ebsht\u00eb rrjedha e natyrshme e jet\u00ebs q\u00eb kujdeset p\u00ebr k\u00ebrkuesin shpirt\u00ebror<\/strong>, n\u00eb m\u00ebnyr\u00eb q\u00eb t\u00eb mos humbas\u00eb shpres\u00ebn.<\/p>

Veprimi i xhaket\u00ebs – <\/strong><\/span>Heqja e xhaket\u00ebs nga supet – mbulimi i nj\u00eb barriere, sigurimi i ngroht\u00ebsis\u00eb, p\u00ebrkujdesi fizik q\u00eb pasqyron mbrojtjen shpirt\u00ebrore<\/strong>. Simbolizon pastrimin ose leht\u00ebsimin e barr\u00ebs s\u00eb ego-s<\/strong>, p\u00ebr t\u00eb lejuar q\u00eb shpirtin t\u00eb p\u00ebrqafoj\u00eb mesazhin e Fatit.<\/p>

\u201cMos u d\u00ebshp\u00ebro kurr\u00eb nga Fati\u201d –\u00a0 <\/strong><\/span>\u00cbsht\u00eb m\u00ebsimi kryesor<\/strong>: nuk duhet t\u00eb humbas\u00ebsh besimin n\u00eb udh\u00ebtimin shpirt\u00ebror, edhe kur rruga duket e v\u00ebshtir\u00eb ose e pamundur. P\u00ebrs\u00ebritja e besimit tek Mir\u00ebsia e Fatit lidhet me durimin dhe besimin n\u00eb rregullin hyjnor<\/strong>, nj\u00eb motiv q\u00eb p\u00ebrs\u00ebritet shpesh n\u00eb gjith\u00eb librin.<\/p>

Gruaja e vjet\u00ebr fillon t\u2019i heq\u00eb xhaket\u00ebn nga supet, duke folur p\u00ebr fatin q\u00eb siguron gjithmon\u00eb. K\u00ebtu ndodh di\u00e7ka thelb\u00ebsore: vullneti i Udh\u00ebtarit zhduket<\/strong>.<\/span> Ai e ndien qart\u00eb se, fizikisht, do t\u00eb mund t\u2019i largonte q\u00eb t\u00eb dyja nga shpella, por nuk ka as d\u00ebshir\u00eb, as fuqi p\u00ebr ta b\u00ebr\u00eb. Kjo \u00ebsht\u00eb pika ku bie iluzioni i kontrollit. Trupi ende ka forc\u00eb, por qendra vendimmarr\u00ebse \u00ebsht\u00eb fikur<\/strong>. Ai nuk \u00ebsht\u00eb m\u00eb zot i vetes.<\/p>

Reagimi i tij i vet\u00ebm \u00ebsht\u00eb turpi.<\/span> <\/strong>Jo turpi p\u00ebrball\u00eb gruas s\u00eb sh\u00ebmtuar, por turpi p\u00ebrball\u00eb pafaj\u00ebsis\u00eb s\u00eb vajz\u00ebs. Ai ndien se zhveshja e tij \u00ebsht\u00eb e papranueshme p\u00ebrball\u00eb nj\u00eb past\u00ebrtie q\u00eb nuk ka k\u00ebrkuar asgj\u00eb. Por p\u00ebrgjigjja q\u00eb merr \u00ebsht\u00eb nj\u00eb nga fjalit\u00eb m\u00eb t\u00eb forta t\u00eb gjith\u00eb tekstit: \u201cAshtu si ajo mban turpin t\u00ebnd, ti mbaje pafaj\u00ebsin\u00eb e saj.\u201d Kjo fjali sh\u00ebnon k\u00ebmbimin e fundit<\/strong>. Turpi, barra, historia personale, identiteti i lodhur i burrit kalon te vajza; nd\u00ebrsa pafaj\u00ebsia, leht\u00ebsia, mungesa e pesh\u00ebs i k\u00ebrkohet atij. Kjo nuk \u00ebsht\u00eb marr\u00ebdh\u00ebnie morale, por transmutim energjetik<\/strong>.<\/p>

Kur ai pyet pse nj\u00eb vajz\u00eb do t\u00eb kishte nevoj\u00eb p\u00ebr rrobat e nj\u00eb burri t\u00eb humbur n\u00eb male, n\u00eb nj\u00eb nat\u00eb t\u00eb till\u00eb, p\u00ebrgjigjja \u00ebsht\u00eb e dyfisht\u00eb: p\u00ebr t\u2019ia leht\u00ebsuar barr\u00ebn atij dhe p\u00ebr ta mbajtur ngroht\u00eb vajz\u00ebn<\/span>. Rrobat k\u00ebtu jan\u00eb pesh\u00eb dhe nxeht\u00ebsi nj\u00ebkoh\u00ebsisht<\/strong>. Ato mbajn\u00eb ngroht\u00eb trupin, por r\u00ebndojn\u00eb qenien. Dhe tani vjen ankesa e fundit e Udh\u00ebtarit: edhe ai ka ftoht\u00eb, edhe atij i k\u00ebrcasin dh\u00ebmb\u00ebt, dhe rrobat jan\u00eb e vetmja pasuri q\u00eb ka n\u00eb k\u00ebt\u00eb bot\u00eb. Kjo fjali \u00ebsht\u00eb rr\u00ebfimi i fundit i lidhjes me bot\u00ebn: pasuria si identitet<\/strong>.<\/p>

P\u00ebrgjigjja e gruas s\u00eb vjet\u00ebr \u00ebsht\u00eb formul\u00eb ligjore, jo ngush\u00ebllim: sa m\u00eb pak zot\u00ebrim, aq m\u00eb pak i zot\u00ebruar; sa m\u00eb shum\u00eb zot\u00ebrim, aq m\u00eb shum\u00eb i rob\u00ebruar; sa m\u00eb shum\u00eb i rob\u00ebruar, aq m\u00eb pak i qassh\u00ebm; sa m\u00eb pak i rob\u00ebruar, aq m\u00eb i hapur.<\/span> K\u00ebtu shpallet ligji i Shpatit t\u00eb pjerr\u00ebt: zot\u00ebrimi nuk \u00ebsht\u00eb pasuri, por zinxhir<\/strong>. Dhe lidhja e zinxhirit \u00ebsht\u00eb penges\u00eb.<\/p>

Kur gruaja dhe vajza largohen, Udh\u00ebtari ka vet\u00ebm nj\u00eb pyetje. Jo p\u00ebr rrobat, jo p\u00ebr ftohtin, jo p\u00ebr shp\u00ebtimin, por p\u00ebr maj\u00ebn. Kjo tregon se iluzioni i q\u00ebllimit ende nuk ka vdekur<\/strong><\/span>. Dhe p\u00ebrgjigjja q\u00eb merr \u00ebsht\u00eb edhe m\u00eb e err\u00ebt se m\u00eb par\u00eb: ai nuk \u00ebsht\u00eb pran\u00eb maj\u00ebs, por n\u00eb buz\u00eb t\u00eb Grop\u00ebs s\u00eb Zez\u00eb. Kjo Grop\u00eb e Zez\u00eb nuk \u00ebsht\u00eb humner\u00eb fizike; \u00ebsht\u00eb zhdukja e fundit e referencave<\/strong>.<\/p>

Kur drita e fenerit zhduket dhe nata i p\u00ebrpin hijet e tyre, vala e err\u00ebsir\u00ebs dhe e ftohtit q\u00eb e mbulon Udh\u00ebtarin nuk vjen nga jasht\u00eb. \u00cbsht\u00eb zbraz\u00ebtia q\u00eb futet brenda<\/strong>. Edhe muret e shpell\u00ebs duken sikur marrin frym\u00eb akull. Mendimet e tij p\u00ebrzihen: dhit\u00eb mbi strall, bariu tall\u00ebs, gruaja, vajza, vetja e tij lakuriq, i plagosur, i uritur, i ngrir\u00eb, n\u00eb buz\u00eb t\u00eb humner\u00ebs. Pyetjet q\u00eb lindin nuk jan\u00eb filozofike, por ekzistenciale: a jam af\u00ebr q\u00ebllimit? a do t\u00eb arrij ndonj\u00ebher\u00eb? a do t\u00eb ket\u00eb fund kjo nat\u00eb?<\/p>

Plaku dhe plaka<\/h2>

\u201cShikon si Mir\u00ebsia e Fatit ofron, e dashura ime? Mos u d\u00ebshp\u00ebro kurr\u00eb nga Fati.\u201d <\/em><\/strong><\/span>Z\u00ebri ishte i nj\u00eb burri t\u00eb vjet\u00ebr, shum\u00eb t\u00eb vjet\u00ebr, me mjek\u00ebr, i shtremb\u00ebruar dhe i dridhur n\u00eb gjunj\u00eb. Ai i fliste nj\u00eb gruaje po aq t\u00eb vjet\u00ebr sa ai, pa dh\u00ebmb\u00eb, e \u00e7rregullt dhe po aq e shtremb\u00ebruar dhe e dridhur n\u00eb gjunj\u00eb. Duke mos m\u00eb par\u00eb mua, ai vazhdoi me t\u00eb nj\u00ebjtin z\u00eb t\u00eb \u00e7jerr\u00eb q\u00eb dukej sikur luftonte t\u00eb dilte nga kraharori i tij:<\/p>

\u201cNj\u00eb dhom\u00eb e mrekullueshme p\u00ebr dashurin\u00eb ton\u00eb dhe nj\u00eb shkop i shk\u00eblqyer n\u00eb vend t\u00eb atij q\u00eb humbe. Me nj\u00eb shkop t\u00eb till\u00eb nuk duhet t\u00eb rr\u00ebshqas\u00ebsh m\u00eb, e dashura ime.\u201d Duke th\u00ebn\u00eb k\u00ebt\u00eb, ai mori shkopin tim dhe ia dha gruas, e cila u p\u00ebrkul mbi t\u00eb me but\u00ebsi dhe e ledhatoi me duart e saj t\u00eb thara.<\/span> <\/em><\/strong><\/p>

Plaku dhe plaka shfaqen jo si k\u00ebrc\u00ebnim, por si di\u00e7ka edhe m\u00eb e rrezikshme: si normalitet i qet\u00eb<\/strong><\/span>. Z\u00ebri i plakut, i holl\u00eb, i dridhur, q\u00eb mezi del nga gryka, nuk th\u00ebrret frik\u00eb, por rehati. Ai flet p\u00ebr fatin q\u00eb gjithmon\u00eb siguron, p\u00ebr dhurat\u00ebn q\u00eb bie n\u00eb preh\u00ebr pa u k\u00ebrkuar, p\u00ebr dhom\u00ebn martesore q\u00eb \u00ebsht\u00eb gati, p\u00ebr shkopin q\u00eb u gjet s\u00ebrish. Kjo \u00ebsht\u00eb gjuha e bot\u00ebs q\u00eb i mbijeton gjith\u00e7kaje: gjuha e vazhdim\u00ebsis\u00eb, e rregullimit, e \u201cmos u m\u00ebrzit, gjith\u00e7ka gjen vend\u201d.<\/p>

Plaku dhe plaka jan\u00eb e ardhmja e sigurt e atij q\u00eb nuk bie kurr\u00eb deri n\u00eb fund<\/strong><\/span>. Ata jan\u00eb fundi i but\u00eb i \u00e7do rruge q\u00eb nuk guxon t\u00eb mbyllet. T\u00eb dy jan\u00eb t\u00eb p\u00ebrkulur, t\u00eb drobitur, pa dh\u00ebmb\u00eb, por ende gjall\u00eb, ende bashk\u00eb, ende t\u00eb lidhur me shkop dhe streh\u00eb. Dashuria e tyre nuk \u00ebsht\u00eb zjarr; \u00ebsht\u00eb zakon. Nuk \u00ebsht\u00eb bashkim; \u00ebsht\u00eb var\u00ebsi. Ata nuk k\u00ebrkojn\u00eb asgj\u00eb nga Udh\u00ebtari, sepse gjith\u00e7ka q\u00eb u duhet ai tashm\u00eb e ka l\u00ebn\u00eb pas: shkopin dhe shpell\u00ebn.<\/p>

Kur plaku merr shkopin e Udh\u00ebtarit dhe ia jep plak\u00ebs, duke ia ledhatuar me duar t\u00eb vyshkura, ndodh nj\u00eb akt jasht\u00ebzakonisht simbolik: mb\u00ebshtetja b\u00ebhet objekt dashurie<\/strong><\/span>. Shkopi nuk \u00ebsht\u00eb m\u00eb mjet p\u00ebr t\u00eb ecur; \u00ebsht\u00eb z\u00ebvend\u00ebsim i jet\u00ebs. Me k\u00ebt\u00eb shkop, thot\u00eb plaku, nuk do t\u00eb pengohesh m\u00eb. Dhe kjo \u00ebsht\u00eb e v\u00ebrtet\u00eb \u2013 sepse ata nuk ecin m\u00eb askund. Ata kan\u00eb ndalur. Jan\u00eb stabilizuar n\u00eb mos-l\u00ebvizje.<\/p>

Kur Udh\u00ebtari proteston dhe pyet n\u00ebse do t\u2019i merret edhe shpella, p\u00ebrgjigjja q\u00eb vjen \u00ebsht\u00eb k\u00ebnga m\u00eb e rrezikshme e gjith\u00eb tekstit.<\/p>

Lum ata q\u00eb jan\u00eb pa shkop, sepse nuk pengohen. Lum ata q\u00eb jan\u00eb pa sht\u00ebpi, sepse jan\u00eb n\u00eb sht\u00ebpi<\/span><\/em>. Por menj\u00ebher\u00eb vjen kthesa ther\u00ebse: vet\u00ebm ata q\u00eb pengohen, si ne, kan\u00eb nevoj\u00eb p\u00ebr shkop; vet\u00ebm ata q\u00eb jan\u00eb t\u00eb lidhur me sht\u00ebpin\u00eb, si ne, duhet t\u00eb ken\u00eb nj\u00eb sht\u00ebpi.<\/span><\/em> Plaku dhe plaka e din\u00eb<\/strong> q\u00eb jan\u00eb t\u00eb lidhur. Ata nuk jan\u00eb t\u00eb ndri\u00e7uar; jan\u00eb t\u00eb pajtuar me prang\u00ebn. Dhe pik\u00ebrisht kjo i b\u00ebn t\u00eb rreziksh\u00ebm: ata e quajn\u00eb prang\u00ebn dashuri.<\/p>

Refuzimi i drit\u00ebs dhe i dashuris\u00eb s\u00eb ndar\u00eb \u00ebsht\u00eb kulmi i k\u00ebsaj logjike. Dashuria nuk zhvishet. Drita nuk ndahet. K\u00ebtu nuk flitet p\u00ebr egoiz\u00ebm, por p\u00ebr p\u00ebrjashtim<\/strong>. Drita e tyre nuk ndri\u00e7on rrug\u00eb; ajo ndri\u00e7on vet\u00ebm streh\u00ebn. Dashuria e tyre nuk hap; ajo mbyll. Pyetja q\u00eb shtrojn\u00eb \u2013 si do t\u00eb ecin udh\u00ebtar\u00ebt kur nata t\u00eb jet\u00eb rrjedhur, dita t\u00eb ket\u00eb ikur dhe toka t\u00eb ket\u00eb vdekur \u2013 nuk \u00ebsht\u00eb pyetje p\u00ebr Udh\u00ebtarin, por arsyetim p\u00ebr t\u00eb mos dal\u00eb kurr\u00eb nga shpella<\/strong>.<\/span><\/p>

Udh\u00ebtari, i mpir\u00eb nga i ftohti dhe i lodhur deri n\u00eb shurdhim t\u00eb brendsh\u00ebm, b\u00ebn aktin e fundit t\u00eb dinjitetit njer\u00ebzor: ai pranon t\u00eb largohet pa prishur paqen e tyre. Ai ua l\u00eb shkopin dhe streh\u00ebn. Por k\u00ebrkon nj\u00eb gj\u00eb t\u00eb vog\u00ebl: drejtim. Jo drit\u00eb. Jo dashuri. Vet\u00ebm orientim, sepse e ka humbur ekuilibrin dhe nuk e di m\u00eb as sa lart ka shkuar, as sa ka mbetur. Kjo \u00ebsht\u00eb k\u00ebrkesa e fundit e mendjes q\u00eb ende shpreson t\u00eb shp\u00ebtoj\u00eb.<\/p>

Por p\u00ebrgjigjja q\u00eb merr nuk \u00ebsht\u00eb udh\u00ebzim, por zhb\u00ebrje totale e \u00e7do orientimi<\/strong>. \u00c7do vler\u00eb p\u00ebrmbyset: e larta b\u00ebhet e ul\u00ebt, e shpejta b\u00ebhet e ngadalt\u00eb, ndjeshm\u00ebria e lart\u00eb b\u00ebhet mpirje, elokuenca e lart\u00eb b\u00ebhet heshtje. Rryma dhe zbatic\u00eb jan\u00eb i nj\u00ebjti dallg\u00ebzim. Ai q\u00eb nuk ka udh\u00ebrr\u00ebfyes ka udh\u00ebrr\u00ebfyesin m\u00eb t\u00eb sigurt. I madhi \u00ebsht\u00eb i vog\u00ebl. Dhe vet\u00ebm ai q\u00eb jep gjith\u00e7ka, ka gjith\u00e7ka. K\u00ebto nuk jan\u00eb paradokse poetike; jan\u00eb thika q\u00eb presin \u00e7do pik\u00eb referimi<\/strong>.<\/p>

N\u00eb p\u00ebrpjekjen e fundit, Udh\u00ebtari pyet se cil\u00ebn an\u00eb t\u00eb marr\u00eb kur t\u00eb dal\u00eb, sepse vdekja mund ta pres\u00eb q\u00eb n\u00eb hapin e par\u00eb. Dhe k\u00ebtu vjen k\u00ebnga e fundit, m\u00eb e err\u00ebta nga t\u00eb gjitha.<\/p>

“Shk\u00ebmbi \u00ebsht\u00eb i fort\u00eb dhe i pjerr\u00ebt; zbraz\u00ebtia \u00ebsht\u00eb e but\u00eb dhe e thell\u00eb. Luani dhe krimbi, shqiponja dhe nishani, t\u00eb gjith\u00eb n\u00eb nj\u00eb vrim\u00eb. Nj\u00eb grep. Nj\u00eb karrem. Vet\u00ebm vdekja kompenson. Ashtu posht\u00eb, ashtu lart. Vdis p\u00ebr t\u00eb jetuar, ose jeto p\u00ebr t\u00eb vdekur.”<\/span><\/em><\/p>

K\u00ebtu nuk ka m\u00eb simbolik\u00eb p\u00ebr t\u2019u interpretuar. Ky \u00ebsht\u00eb ultimatumi i qenies<\/strong>.<\/p>

Kur drita e fenerit shuhet dhe Udh\u00ebtari del nga shpella duke u zvarritur, me qenin pas si roje e pam\u00ebshirshme e daljes, err\u00ebsira b\u00ebhet pesh\u00eb fizike. Nuk ka m\u00eb q\u00ebndrim. Nuk ka m\u00eb kthim. Hapat e hezituar jan\u00eb p\u00ebrpjekja e fundit e trupit p\u00ebr t\u00eb q\u00ebndruar n\u00eb sip\u00ebrfaqe. Dhe n\u00eb hapin e tret\u00eb, mali zhduket n\u00ebn k\u00ebmb\u00eb. Nuk ka m\u00eb tok\u00eb. Nuk ka m\u00eb shteg. Ka vet\u00ebm r\u00ebnie.<\/p>

Pamja e fundit q\u00eb i shfaqet \u00ebsht\u00eb \u00e7ifti plak, nusja dhe dh\u00ebndri djall\u00ebzor, jo si armiq, por si alternativa q\u00eb ai refuzoi<\/strong>: jeta e sigurt, e ngroht\u00eb, e mbyllur, e zgjatur pa fund. Dhe fjal\u00ebt e fundit q\u00eb i ngrijn\u00eb n\u00eb hund\u00eb jan\u00eb t\u00eb tyret: vdis p\u00ebr t\u00eb jetuar, ose jeto p\u00ebr t\u00eb vdekur.<\/p>

K\u00ebtu mbyllet njeriu i vjet\u00ebr.<\/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\t\t<\/div>\n\t\t\t\t<\/div>","protected":false},"excerpt":{"rendered":"

N\u00eb Librin e Mirdad p\u00ebrshkruhet nj\u00eb udh\u00ebtim mistik ku udh\u00ebtari p\u00ebrballet me frik\u00ebn, lodhjen dhe dyshimin, nd\u00ebrsa figura simbolike ofrojn\u00eb m\u00ebsime mbi vet\u00eb-mjaftueshm\u00ebrin\u00eb, mb\u00ebshtetjen hyjnore dhe besimin tek Fati. Ky udh\u00ebtim shpirt\u00ebror zbulon thelbin e p\u00ebrpjekjes s\u00eb brendshme dhe fuqin\u00eb e shpirtit mbi provat e 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