{"id":7565,"date":"2026-03-27T13:55:31","date_gmt":"2026-03-27T12:55:31","guid":{"rendered":"https:\/\/oshoshqip.com\/?p=7565"},"modified":"2026-03-27T14:17:08","modified_gmt":"2026-03-27T13:17:08","slug":"7-nivelet-e-njeriut","status":"publish","type":"post","link":"https:\/\/oshoshqip.com\/en\/2026\/03\/27\/7-nivelet-e-njeriut\/","title":{"rendered":"7 Nivelet e Nafs-it: Harta Sufi e Vetes"},"content":{"rendered":"
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Brenda nesh nuk ka vet\u00ebm nj\u00eb \u201cun\u00eb\u201d, por disa gjendje q\u00eb marrin radh\u00ebn n\u00eb timon: her\u00eb d\u00ebshira, her\u00eb faj\u00ebsimi, her\u00eb qet\u00ebsia dhe dor\u00ebzimi. Ky artikull shpjegon 7 nivelet e nafs-it n\u00eb tradit\u00ebn sufi, si t\u2019i dallosh n\u00eb veten t\u00ebnde dhe \u00e7far\u00eb t\u00eb mban n\u00eb secilin nivel.\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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Muhammad bin Ali Ibn \u2018Arabi (1165\u20131240) ishte mistik, filozof, poet dhe m\u00ebsues shpirt\u00ebror nd\u00ebr m\u00eb t\u00eb njohurit n\u00eb tradit\u00ebn islame. I quajtur Muhyiddin (\u201cringjall\u00ebsi i fes\u00eb\u201d) dhe Shaykh al-Akbar (\u201cmjeshtri i madh\u201d), ai lindi n\u00eb nj\u00eb mjedis ku u nd\u00ebrthur\u00ebn mendimi hebre, i krishter\u00eb dhe islam. Q\u00eb her\u00ebt u dallua p\u00ebr aft\u00ebsi vizionare dhe p\u00ebr ndikimin si m\u00ebsues; udh\u00ebtoi gjer\u00ebsisht n\u00eb bot\u00ebn islame dhe vdiq n\u00eb Damask m\u00eb 1240.<\/em><\/span><\/p>

Ai shkroi mbi\u00a0350 vepra, mes tyre\u00a0Fus\u016bs al-\u1e24ikam, ku shpjegon urt\u00ebsin\u00eb e profet\u00ebve dhe kuptimet e brendshme t\u00eb shpalljes, dhe\u00a0Fut\u016b\u1e25\u0101t al-Makkiyya, nj\u00eb enciklopedi e madhe e dijes shpirt\u00ebrore q\u00eb bashkon tradit\u00ebn, arsyen dhe p\u00ebrjetimin mistik. N\u00eb\u00a0D\u012bw\u0101n\u00a0dhe\u00a0Tarjum\u0101n al-Ashw\u0101q\u00a0la edhe poezi t\u00eb jasht\u00ebzakonshme arabe.<\/em><\/span><\/p>

I rr\u00ebnjosur n\u00eb Kur\u2019an, Ibn \u2018Arabi shpalli iden\u00eb e\u00a0Unitetit t\u00eb Qenies: nj\u00eb realitet i vet\u00ebm q\u00eb tejkalon bot\u00ebn, por shfaqet n\u00eb t\u00eb dhe se njeriu, n\u00eb p\u00ebrsosm\u00ebri, b\u00ebhet pasqyra e saj. Kush njeh thelbin e vet, njeh Zotin. Si\u00e7 thot\u00eb ai: \u201cNgjyra e ujit \u00ebsht\u00eb ngjyra e en\u00ebs\u201d, prandaj njeriu mund ta njoh\u00eb Zotin n\u00eb forma t\u00eb ndryshme besimi.<\/em><\/span><\/p>

Hyrje: \u201cNuk je nj\u00eb vetvete e vetme\u201d<\/h2>

A t\u00eb ka ndodhur q\u00eb n\u00eb t\u00eb nj\u00ebjt\u00ebn dit\u00eb t\u00eb jesh \u201cdy njer\u00ebz\u201d brenda t\u00eb nj\u00ebjtit trup? N\u00eb m\u00ebngjes vendos me bindje t\u00eb fort\u00eb:\u00a0\u201cSot nuk reagoj me nerva, sot jam i\/e qet\u00eb, sot rregullohem.\u201d<\/em>\u00a0Pastaj vjen nj\u00eb koment i vog\u00ebl nga dikush, nj\u00eb stres i papritur, nj\u00eb tundim i thjesht\u00eb dhe papritur del n\u00eb sip\u00ebrfaqe nj\u00eb version tjet\u00ebr i yti: i nxituar, mbrojt\u00ebs, impulsiv. Pak m\u00eb von\u00eb vjen z\u00ebri i tret\u00eb: ai q\u00eb t\u00eb qorton, q\u00eb t\u00eb thot\u00eb\u00a0\u201cPse e b\u00ebre prap\u00eb? Pse s\u2019munde t\u00eb kontrolloheshe?\u201d<\/em>\u00a0Dhe n\u00eb nj\u00eb moment m\u00eb t\u00eb qet\u00eb, shfaqet edhe nj\u00eb z\u00eb tjet\u00ebr, m\u00eb i but\u00eb: ai q\u00eb k\u00ebrkon kuptim, paqe, p\u00ebrputhje me Zotin dhe me veten.<\/p>

Kjo p\u00ebrvoj\u00eb nuk \u00ebsht\u00eb e rrall\u00eb, \u00ebsht\u00eb njer\u00ebzore. Edhe pse ne flasim zakonisht me fjal\u00ebn \u201cun\u00eb\u201d, brenda nesh shpesh veprojn\u00eb\u00a0shtresa t\u00eb ndryshme motivimesh<\/strong>: d\u00ebshira, frika, krenaria, pendesa, intuita, besimi, qet\u00ebsia<\/span>. N\u00eb tradit\u00ebn sufi, kjo dinamik\u00eb shpjegohet p\u00ebrmes konceptit t\u00eb\u00a0nefs-it (nafs)<\/strong>: jo thjesht \u201cego\u201d n\u00eb kuptimin e zakonsh\u00ebm, por\u00a0vetja psikologjike<\/span><\/strong>\u00a0q\u00eb l\u00ebviz n\u00ebp\u00ebr shkall\u00eb t\u00eb ndryshme vet\u00ebdijeje nga impulsi i verb\u00ebr dhe reagimi automatik, drejt vet\u00ebv\u00ebzhgimit, disiplin\u00ebs, paqes s\u00eb brendshme dhe dor\u00ebzimit.<\/p>

Kur dikush thot\u00eb \u201cshtat\u00eb vet\u00ebt\u201d ose \u201cshtat\u00eb nivelet e nefs-it\u201d, nuk do t\u00eb thot\u00eb se ke personalitete t\u00eb ndara si n\u00eb kuptimin klinik. Ideja \u00ebsht\u00eb m\u00eb praktike:\u00a0brenda teje ka m\u00ebnyra t\u00eb ndryshme funksionimi<\/strong>,<\/span> dhe n\u00eb momente t\u00eb ndryshme nj\u00ebra merr komand\u00ebn. Sot mund t\u00eb jet\u00eb \u201cun\u00eb q\u00eb dua k\u00ebnaq\u00ebsi tani\u201d; nes\u00ebr \u201cun\u00eb q\u00eb dua t\u00eb jem i drejt\u00eb\u201d; pasnes\u00ebr \u201cun\u00eb q\u00eb k\u00ebrkoj paqe\u201d. K\u00ebto ndryshime nuk jan\u00eb hipokrizi domosdoshm\u00ebrisht shpesh jan\u00eb thjesht shenj\u00eb se vetja jote \u00ebsht\u00eb n\u00eb proces formimi.<\/p>

Ky artikull p\u00ebrmbledh nj\u00eb \u201chart\u00eb\u201d me\u00a07 nivele t\u00eb nefs-it<\/span><\/strong>, t\u00eb lidhura shpesh me terminologjin\u00eb kuranore dhe komentimin mistik (Ibn \u2018Arabi dhe tradita sufi). Mendoje si nj\u00eb hart\u00eb udh\u00ebtimi: jo p\u00ebr t\u00eb th\u00ebn\u00eb \u201ckush \u00ebsht\u00eb m\u00eb lart\u201d e \u201ckush \u00ebsht\u00eb m\u00eb posht\u00eb\u201d, por p\u00ebr t\u00eb kuptuar\u00a0ku je ti realisht <\/strong>dhe \u00e7far\u00eb k\u00ebrkon hapi i radh\u00ebs.<\/p>

Sepse pa nj\u00eb hart\u00eb, ndodh shpesh kjo:<\/p>

  • ngat\u00ebrrojm\u00eb\u00a0fajin<\/strong>\u00a0me\u00a0ndryshimin<\/strong>,<\/span><\/li>
  • ngat\u00ebrrojm\u00eb\u00a0emocionin shpirt\u00ebror<\/strong>\u00a0me\u00a0pjekurin\u00eb<\/strong>,<\/span><\/li>
  • ngat\u00ebrrojm\u00eb kontrollin e jasht\u00ebm<\/strong>\u00a0me\u00a0lirin\u00eb e brendshme<\/strong><\/span>.<\/li><\/ul>

    Q\u00ebllimi k\u00ebtu nuk \u00ebsht\u00eb gjykimi, as etiketimi i vetes. Q\u00ebllimi \u00ebsht\u00eb\u00a0identifikimi i gjendjes ku operon m\u00eb shpesh<\/strong><\/span>: \u00e7far\u00eb t\u00eb motivon, si reagon n\u00ebn presion, \u00e7far\u00eb t\u00eb tundon, ku thyhesh, ku q\u00ebndron. Vet\u00ebm kur e sheh qart\u00eb k\u00ebt\u00eb, ke mund\u00ebsi t\u00eb b\u00ebsh zgjedhje t\u00eb vet\u00ebdijshme:\u00a0a po reagoj nga impulsi, nga frika, nga krenaria\u2026 apo nga qet\u00ebsia dhe dija e brendshme?<\/em><\/p>

    Nj\u00eb sugjerim i vog\u00ebl para se t\u00eb vazhdosh: teksa lexon nivelet, mos pyet vet\u00ebm \u201cku jam?\u201d, por pyet edhe:<\/p>

    N\u00eb cilat situata bie posht\u00eb? N\u00eb cilat situata ngrihem? Cili \u201cz\u00eb\u201d brenda meje del m\u00eb shpesh n\u00eb pun\u00eb, n\u00eb familje, n\u00eb adhurim, n\u00eb konflikt?<\/strong><\/span><\/p>

    Tani le t\u00eb hyjm\u00eb te niveli i par\u00eb, aty ku fillon pothuajse \u00e7do njeri, dhe ku shum\u00eb njer\u00ebz mbesin pa e kuptuar kurr\u00eb se ekziston nj\u00eb shkall\u00eb m\u00eb e lart\u00eb vet\u00ebdijeje.<\/p>

    Niveli 1 \u2014\u00a0Nefs al-Amm\u0101ra (vetja urdh\u00ebruese \/ komanduese)<\/h2>

    N\u00eb k\u00ebt\u00eb nivel nuk je \u201cti\u201d q\u00eb i jep urdh\u00ebr vetes por \u00ebsht\u00eb vetja instinktive q\u00eb t\u00eb jep urdh\u00ebr ty. \u00cbsht\u00eb ai z\u00ebri i brendsh\u00ebm q\u00eb nuk negocion, nuk pyet, nuk pret por thot\u00eb:\u00a0dua tani<\/em>. Dhe \u00e7far\u00eb e b\u00ebn k\u00ebt\u00eb nivel kaq t\u00eb fuqish\u00ebm \u00ebsht\u00eb pik\u00ebrisht fakti q\u00eb njeriu\u00a0nuk e ndien si nivel<\/strong><\/span>, por si \u201cnormalitet\u201d. Nuk e mendon si burg, sepse muret e tij jan\u00eb t\u00eb padukshme: jan\u00eb zakone, impulse, justifikime dhe reagime t\u00eb shpejta q\u00eb duken si zgjedhje t\u00eb lira.<\/p>

    N\u00eb terminologjin\u00eb kuranore p\u00ebrmendet si gjendja ku vetja \u201curdh\u00ebron drejt s\u00eb keqes\u201d (shpesh i referohen kuptimit t\u00eb ajetit 12:53). Kjo nuk do t\u00eb thot\u00eb se \u00e7do njeri k\u00ebtu \u00ebsht\u00eb kriminel apo \u201ci lig\u201d me uniform\u00eb. Shum\u00eb njer\u00ebz n\u00eb k\u00ebt\u00eb nivel jan\u00eb t\u00eb zakonsh\u00ebm, madje t\u00eb suksessh\u00ebm, t\u00eb respektuar, madje edhe t\u00eb rregullt n\u00eb pamje. Dallimi nuk \u00ebsht\u00eb dekorata nga jasht\u00eb; dallimi \u00ebsht\u00eb mekanizmi nga brenda:\u00a0\u00e7far\u00eb e drejton vendimin?<\/strong><\/span><\/p>

    N\u00eb Nefs al-Amm\u0101ra vendimi drejtohet nga nj\u00eb program i thjesht\u00eb dhe brutal: K\u00ebrko k\u00ebnaq\u00ebsin\u00eb. Shmang dhimbjen. Mbro imazhin. K\u00ebrko kontroll.<\/p>

    Kjo do t\u00eb thot\u00eb: n\u00ebse di\u00e7ka t\u00eb jep k\u00ebnaq\u00ebsi t\u00eb shpejt\u00eb, e do menj\u00ebher\u00eb; n\u00ebse di\u00e7ka sjell siklet, e shtyn, e shmang, e mohon; n\u00ebse di\u00e7ka e prek egon, reagimi vjen si refleks dhe n\u00ebse situata t\u00eb jep mund\u00ebsi t\u00eb dal\u00ebsh \u201cmbi\u201d tjetrin, ta marr\u00ebsh ep\u00ebrsin\u00eb, ta mbyll\u00ebsh bised\u00ebn me forc\u00eb, shpesh e b\u00ebn. K\u00ebtu nuk ka shum\u00eb hap\u00ebsir\u00eb midis nxitjes dhe veprimit. Impulsi shfaqet dhe trupi shkon pas tij, si t\u00eb ishte ligj.<\/p>

    Prandaj n\u00eb k\u00ebt\u00eb nivel g\u00ebnjeshtra, mashtrimi, padrejt\u00ebsia nuk jan\u00eb domosdoshm\u00ebrisht \u201cplan i err\u00ebt\u201d. Shpesh jan\u00eb thjesht mjet i shpejt\u00eb: n\u00ebse t\u00eb shp\u00ebton nga sikleti ose t\u00eb sjell p\u00ebrfitim, b\u00ebhet. Dhe kur ndodh, \u201cp\u00ebrgjegj\u00ebsia\u201d nuk ndihet si pesh\u00eb e brendshme, frika kryesore \u00ebsht\u00eb:\u00a0mos u zbulova?<\/em>\u00a0Jo:\u00a0a e l\u00ebndova dik\u00eb? a e prisha veten?<\/em>\u00a0Pesha e vetme reale \u00ebsht\u00eb rreziku i pasojave, jo drita e nd\u00ebrgjegjes.<\/p>

    Kjo shpjegon edhe moralitetin tipik t\u00eb k\u00ebtij niveli: ai \u00ebsht\u00eb kryesisht\u00a0i jasht\u00ebm<\/span><\/strong>. Njeriu sillet mir\u00eb kur ka sy q\u00eb shohin, kur ka rregull q\u00eb kontrollon, kur ka d\u00ebnim q\u00eb frik\u00ebson, kur ka reputacion p\u00ebr t\u00eb ruajtur. Kur k\u00ebto mungojn\u00eb, \u201cfrena\u201d dob\u00ebsohet. N\u00ebse nuk t\u00eb sheh kush, n\u00ebse s\u2019ka kosto, n\u00ebse mund ta marr\u00ebsh at\u00eb q\u00eb do pa u kapur – pse jo? Kjo logjik\u00eb nuk \u00ebsht\u00eb gjithmon\u00eb e artikuluar me fjal\u00eb, por \u00ebsht\u00eb e shkruar n\u00eb sjellje.<\/p>

    Edhe feja, kur ekziston n\u00eb k\u00ebt\u00eb nivel, shpesh b\u00ebhet nj\u00eb form\u00eb transaksioni. Njeriu mund t\u00eb falet, t\u00eb agj\u00ebroj\u00eb, t\u00eb jap\u00eb sadaka, t\u00eb ket\u00eb pamje t\u00eb rregullt – por brenda, marr\u00ebdh\u00ebnia me Zotin \u00ebsht\u00eb si kontrat\u00eb:\u00a0un\u00eb b\u00ebj k\u00ebt\u00eb, Ti m\u00eb jep at\u00eb<\/em>. Nuk ka domosdoshm\u00ebrisht dashuri, nuk ka shkrirje, nuk ka transformim t\u00eb karakterit por ka llogari dhe shp\u00ebrblim kund\u00ebr frik\u00ebs. Kjo \u00ebsht\u00eb arsyeja pse dikush mund t\u00eb jet\u00eb \u201cfetar aktiv\u201d, por emocionalisht i ashp\u00ebr, manipulues, i padrejt\u00eb n\u00eb tregti, i eg\u00ebr n\u00eb familje, i pam\u00ebshirsh\u00ebm n\u00eb konflikt. Sepse tek ky nivel, adhurimi mund t\u00eb jet\u00eb vet\u00ebm sjellje e jashtme,\u00a0 jo pastrim i brendsh\u00ebm.<\/p>

    Shenja m\u00eb e fort\u00eb e Nefs al-Amm\u0101ra \u00ebsht\u00eb\u00a0mungesa e vet\u00ebdijes p\u00ebr mekanizimin<\/strong>.<\/span> Njeriu nuk e sheh veten duke u ndezur; thjesht ndizet. Nuk e sheh veten duke u justifikuar; thjesht justifikohet. Nj\u00eb fjal\u00eb e th\u00ebn\u00eb gabim e shnd\u00ebrron n\u00eb shp\u00ebrthim. Nj\u00eb ofendim e kthen n\u00eb hakmarrje. Nj\u00eb tundim e kthen n\u00eb veprim. Sikur t\u00eb mos kishte \u201chendek\u201d ku t\u00eb marr\u00eb frym\u00eb, ku t\u00eb pyes\u00eb:\u00a0a \u00ebsht\u00eb kjo e men\u00e7ur? a \u00ebsht\u00eb kjo e past\u00ebr? a \u00ebsht\u00eb kjo ajo q\u00eb dua t\u00eb jem?<\/em>\u00a0Dhe tragjedia e k\u00ebtij niveli \u00ebsht\u00eb se njeriu e quan k\u00ebt\u00eb \u201cautenticitet\u201d:\u00a0k\u00ebshtu jam un\u00eb<\/em>. Por \u201ck\u00ebshtu jam\u201d shpesh \u00ebsht\u00eb vet\u00ebm:\u00a0k\u00ebshtu m\u00eb komandon impulsi<\/em>.<\/p>

    K\u00ebtu buron edhe kurthi: njeriu\u00a0nuk e sheh burgun<\/span><\/strong>, sepse \u00ebsht\u00eb b\u00ebr\u00eb vet\u00eb burg. Impulset duken si \u201cz\u00ebri im i v\u00ebrtet\u00eb\u201d, reagimi duket si \u201cdrejt\u00ebsi\u201d, krenaria duket si \u201cdinjitet\u201d, dominimi duket si \u201cforc\u00eb\u201d. Madje edhe kur pasojat jan\u00eb t\u00eb k\u00ebqija, mendja gjen rrug\u00ebdalje: faj\u00ebson tjetrin, rrethanat, fatin, \u201cnjer\u00ebzit\u201d, \u201ckoh\u00ebn\u201d. Nd\u00ebrsa vetja ruan nj\u00eb pretendim t\u00eb heshtur:\u00a0un\u00eb jam n\u00eb rregull; bota \u00ebsht\u00eb problem<\/em>.<\/p>

    Dhe pik\u00ebrisht sepse ky nivel \u00ebsht\u00eb i mb\u00ebshtjell\u00eb me verb\u00ebri, ai rrall\u00eb thyhet nga nj\u00eb k\u00ebshill\u00eb e thjesht\u00eb. Zakonisht thyhet nga nj\u00eb\u00a0tronditje<\/strong><\/span>: nj\u00eb humbje q\u00eb t\u00eb heq mask\u00ebn, nj\u00eb turp q\u00eb s\u2019e mbulon dot, nj\u00eb kriz\u00eb sh\u00ebndeti, nj\u00eb marr\u00ebdh\u00ebnie q\u00eb shkat\u00ebrrohet, nj\u00eb pasoj\u00eb ligjore, nj\u00eb moment ku shikon veten \u201cnga jasht\u00eb\u201d dhe t\u00eb kap nj\u00eb neveri e past\u00ebr:\u00a0\u00e7far\u00eb po b\u00ebj me jet\u00ebn time?<\/em>\u00a0Ky moment nuk \u00ebsht\u00eb ende ndri\u00e7im i plot\u00eb \u2014 por \u00ebsht\u00eb \u00e7arja e par\u00eb n\u00eb mur. \u00cbsht\u00eb sekonda e par\u00eb ku impulsi nuk \u00ebsht\u00eb m\u00eb mbret absolut, sepse lind nj\u00eb pyetje. Dhe pyetja \u00ebsht\u00eb fillimi i nivelit tjet\u00ebr.<\/p>

    N\u00ebse niveli i par\u00eb \u00ebsht\u00eb gjum\u00eb n\u00eb d\u00ebshir\u00eb, at\u00ebher\u00eb \u201cshp\u00ebtimi\u201d i tij fillon kur njeriu zgjohet nga nj\u00eb realitet i dhimbsh\u00ebm dhe kupton:\u00a0nuk jam detyrimisht gjith\u00e7ka q\u00eb ndiej<\/strong><\/span>. Dhe kur kjo kuptohet, fillon hapi i par\u00eb drejt Nefs al-Laww\u0101ma, vetes q\u00eb t\u00eb qorton, por nj\u00ebkoh\u00ebsisht t\u00eb zgjon.<\/p>

    Niveli 2 \u2014\u00a0Nefs al-Laww\u0101ma (vetja vet\u00eb-qortuese)<\/h2>

    N\u00ebse Nefs al-Amm\u0101ra \u00ebsht\u00eb gjumi i plot\u00eb brenda d\u00ebshir\u00ebs,\u00a0Nefs al-Laww\u0101ma \u00ebsht\u00eb zgjimi i dhimbsh\u00ebm<\/strong><\/span>. K\u00ebtu ndodh nj\u00eb kthes\u00eb vendimtare: njeriu fillon t\u00eb shoh\u00eb veten. Jo vet\u00ebm t\u00eb shoh\u00eb gabimin \u201cnga jasht\u00eb\u201d (sepse u kap, sepse pati pasoja), por ta ndiej\u00eb gabimin\u00a0nga brenda<\/strong>. Kjo \u00ebsht\u00eb arsyeja pse ky nivel quhet \u201cvet\u00eb-qortuese\u201d: vetja fillon t\u00eb ket\u00eb nj\u00eb z\u00eb nd\u00ebrgjegjeje q\u00eb nuk e l\u00eb rehat.<\/p>

    N\u00eb terminologjin\u00eb kuranore p\u00ebrmendet shpesh si \u201cnafs-i q\u00eb qorton veten\u201d (shpesh i referohen kuptimit t\u00eb ajetit 75:2). Dhe edhe pse ting\u00ebllon si gjendje negative, n\u00eb t\u00eb v\u00ebrtet\u00eb \u00ebsht\u00eb nj\u00eb shenj\u00eb shprese:\u00a0faji i sinqert\u00eb \u00ebsht\u00eb prova q\u00eb zemra nuk ka vdekur<\/strong>.<\/span> Problemi \u00ebsht\u00eb q\u00eb kjo shpres\u00eb shpesh vjen me nj\u00eb \u00e7mim: luft\u00eb e brendshme.<\/p>

    N\u00eb k\u00ebt\u00eb nivel, njeriu jeton si n\u00eb mes t\u00eb dy forcave q\u00eb t\u00ebrheqin n\u00eb drejtime t\u00eb kund\u00ebrta. Nga nj\u00ebra an\u00eb \u00ebsht\u00eb d\u00ebshira, zakoni, impulsi, dob\u00ebsia. Nga ana tjet\u00ebr \u00ebsht\u00eb vet\u00ebdija e re, parimi, frika nga Zoti, turpi, ndjenja e p\u00ebrgjegj\u00ebsis\u00eb. Prandaj ritmi tipik i k\u00ebtij niveli \u00ebsht\u00eb i njohur p\u00ebr shum\u00eb njer\u00ebz: b\u00ebn gabim \u2192 ndjen faj \u2192 pendohet \u2192 b\u00ebhet pak m\u00eb mir\u00eb \u2192 rikthehet prap\u00eb<\/p>

    Dhe rikthimi \u00ebsht\u00eb ajo q\u00eb e b\u00ebn k\u00ebt\u00eb nivel torturues. Sepse tani ti nuk je m\u00eb i verb\u00ebr. Ti e di. Ti e sheh veten duke e b\u00ebr\u00eb. Nganj\u00ebher\u00eb e sheh edhe\u00a0para<\/em>\u00a0se ta b\u00ebsh, por prap\u00eb e b\u00ebn. Kjo krijon at\u00eb pyetjen e lodhur q\u00eb e shoq\u00ebron Nefs al-Laww\u0101ma-n:\u00a0\u201cPse nuk po ndryshoj dot?\u201d<\/strong><\/span><\/p>

    Ky nivel \u00ebsht\u00eb shum\u00eb i zakonsh\u00ebm te njer\u00ebzit fetar\u00eb dhe t\u00eb sinqert\u00eb, sepse k\u00ebtu ka d\u00ebshir\u00eb reale p\u00ebr t\u00eb qen\u00eb m\u00eb mir\u00eb. Njeriu falet dhe ndien af\u00ebrsi; pastaj bie n\u00eb t\u00eb nj\u00ebjtin m\u00ebkat. Agj\u00ebron dhe pastrohet; pastaj kthehet te gjuha, te zem\u00ebrimi, te shikimi, te padrejt\u00ebsia e vog\u00ebl \u201cq\u00eb s\u2019paska problem\u201d. Qan n\u00eb lutje; nes\u00ebr grindet p\u00ebr hi\u00e7gj\u00eb. Dhe ky kontrast i fort\u00eb e lodh shpirtin: duket sikur po jeton me dy standarde, me dy identitete.<\/p>

    Por Ibn \u2018Arabi e sheh k\u00ebt\u00eb si nj\u00eb faz\u00eb:\u00a0zgjim pa stabilitet. Vet\u00ebdija ka lindur, por nuk \u00ebsht\u00eb b\u00ebr\u00eb ende \u201cnatyr\u00eb\u201d. Prandaj konflikti vazhdon. K\u00ebtu shfaqet edhe rreziku i madh i k\u00ebtij niveli: vet\u00eb-qortimi mund t\u00eb kthehet n\u00eb kurth. Sepse \u00ebsht\u00eb e mundur q\u00eb njeriu t\u00eb mbetet i bllokuar n\u00eb nj\u00eb dram\u00eb t\u00eb brendshme ku gjith\u00e7ka rrotullohet rreth: \u201cun\u00eb bie\u2014un\u00eb pendohem\u2014un\u00eb bie\u2014un\u00eb pendohem\u201d.<\/p>

    Dhe pa e kuptuar, kjo b\u00ebhet identitet: \u201cUn\u00eb jam ai q\u00eb mundohem, por gjithmon\u00eb d\u00ebshtoj.\u201d<\/strong>
    Ka nj\u00eb lloj \u201cngush\u00ebllimi\u201d t\u00eb fsheht\u00eb n\u00eb k\u00ebt\u00eb, sepse t\u00eb pakt\u00ebn ke nj\u00eb rol t\u00eb njohur: rolin e luft\u00ebtarit q\u00eb s\u2019po e fiton betej\u00ebn, por \u201ct\u00eb pakt\u00ebn po lufton\u201d. Nganj\u00ebher\u00eb ky identitet sjell edhe nj\u00eb lloj krenarie t\u00eb holl\u00eb: \u201cun\u00eb jam m\u00eb i ndjesh\u00ebm se t\u00eb tjer\u00ebt, sepse un\u00eb vuaj p\u00ebr gabimet e mia\u201d. Por vuajtja nuk \u00ebsht\u00eb domosdoshm\u00ebrisht transformim. Mund t\u00eb jet\u00eb vet\u00ebm\u00a0rraskapitje<\/strong>.<\/span><\/p>

    Shenja q\u00eb je bllokuar n\u00eb Nefs al-Laww\u0101ma nuk \u00ebsht\u00eb se ke m\u00ebkate – t\u00eb gjith\u00eb kan\u00eb. Shenja \u00ebsht\u00eb se ke shum\u00eb energji n\u00eb gjykim, pak energji n\u00eb kuptim. Shum\u00eb d\u00ebnim ndaj vetes, pak nd\u00ebrtim t\u00eb zakoneve q\u00eb e ndryshojn\u00eb realisht sjelljen. Dhe sa m\u00eb shum\u00eb e rreh veten me turp, aq m\u00eb shum\u00eb turpi t\u00eb shtyn drejt t\u00eb nj\u00ebjtit cik\u00ebl (sepse turpi shpesh k\u00ebrkon \u201carratisje\u201d, dhe arratisja shpesh shkon te e nj\u00ebjta d\u00ebshir\u00eb).<\/p>

    Pra \u00e7far\u00eb e \u00e7on p\u00ebrpara k\u00ebt\u00eb nivel?<\/p>

    Kalimi vendimtar \u00ebsht\u00eb nga \u201cluftoj d\u00ebshir\u00ebn\u201d te \u201ce kuptoj d\u00ebshir\u00ebn<\/strong>\u201d<\/span>.<\/p>

    Sepse shpesh d\u00ebshira q\u00eb po lufton nuk \u00ebsht\u00eb thjesht d\u00ebshir\u00eb p\u00ebr objektin (ushqim, telefon, v\u00ebmendje, seks, fitore). \u00cbsht\u00eb nj\u00eb p\u00ebrpjekje p\u00ebr t\u00eb mbushur di\u00e7ka m\u00eb t\u00eb thell\u00eb: stres, vetmi, zbraz\u00ebti, nevoj\u00eb p\u00ebr vler\u00ebsim, plag\u00eb krenarie, ankth. N\u00eb Nefs al-Laww\u0101ma ti e ndalon veten me forc\u00eb, pastaj lodhesh, pastaj bie. N\u00ebse fillon ta kuptosh mekanizmin, fillon t\u00eb dal\u00ebsh nga cikli.<\/p>

    K\u00ebtu hyn ideja m\u00eb e r\u00ebnd\u00ebsishme q\u00eb e hap der\u00ebn e nivelit 3: t\u00eb shoh\u00ebsh se edhe z\u00ebri q\u00eb t\u00ebrheq (d\u00ebshira), edhe z\u00ebri q\u00eb godet (gjykimi), jan\u00eb t\u00eb dyja l\u00ebvizje brenda teje. Dhe ti mund t\u00eb b\u00ebhesh\u00a0d\u00ebshmitari<\/strong><\/span>\u00a0i tyre, jo viktima e tyre.<\/p>

    Kur lind ky \u201cd\u00ebshmitar\u201d, ndodh di\u00e7ka praktike: krijohet nj\u00eb hap\u00ebsir\u00eb e vog\u00ebl mes nxitjes dhe veprimit. Nuk je m\u00eb vet\u00ebm \u201cai q\u00eb do\u201d ose \u201cai q\u00eb qorton\u201d; fillon t\u00eb b\u00ebhesh ai q\u00eb sheh t\u00eb dyja. Dhe prej asaj hap\u00ebsire, njeriu fillon t\u00eb marr\u00eb frym\u00eb, t\u00eb zgjedh\u00eb, t\u00eb nd\u00ebrtoj\u00eb.<\/p>

    N\u00eb m\u00ebnyr\u00eb shum\u00eb konkrete, Nefs al-Laww\u0101ma p\u00ebrparon kur:<\/p>

    • pendesa nuk mbetet vet\u00ebm emocion, por b\u00ebhet\u00a0plan<\/strong>\u00a0(\u00e7far\u00eb e ndezi? \u00e7far\u00eb e shmang her\u00ebn tjet\u00ebr? \u00e7far\u00eb e z\u00ebvend\u00ebson?);<\/span><\/li>
    • vet\u00eb-qortimi z\u00ebvend\u00ebsohet gradualisht me\u00a0muhasaba<\/strong>\u00a0(llogari me veten) pa brutalitet: sinqeritet + m\u00ebshir\u00eb;<\/span><\/li>
    • njeriu ndalon s\u00eb th\u00ebni \u201cun\u00eb jam k\u00ebshtu\u201d dhe fillon t\u00eb thot\u00eb: \u201ctek un\u00eb po aktivizohet ky model\u201d.<\/span><\/li><\/ul>

      Kjo \u00ebsht\u00eb pika ku lufta e brendshme fillon t\u00eb qet\u00ebsohet dhe shfaqet Nefs al-Mulhama: vetja e frym\u00ebzuar, ku intuita dhe disiplinimi b\u00ebhen m\u00eb natyrale.<\/p>

      Niveli 3 \u2014\u00a0Nefs al-Mulhama (vetja e frym\u00ebzuar)<\/h2>

      N\u00eb nivelin e tret\u00eb ndodh nj\u00eb ndryshim i heshtur, por vendimtar:\u00a0midis impulsit dhe veprimit shfaqet hap\u00ebsira<\/strong><\/span>. Aty ku m\u00eb par\u00eb d\u00ebshira t\u00eb kapte p\u00ebr fyti dhe t\u00eb shtynte drejt reagimit, tani ka nj\u00eb \u00e7ast nd\u00ebrmjet\u00ebsues, nj\u00eb sekond\u00eb qart\u00ebsie ku ti e sheh \u00e7far\u00eb po ngrihet brenda teje, pa qen\u00eb i detyruar ta kthesh menj\u00ebher\u00eb n\u00eb veprim. Nefs-i ende ekziston, ende sjell nxitje, por nuk \u00ebsht\u00eb m\u00eb \u201cmbret absolut\u201d. P\u00ebr her\u00eb t\u00eb par\u00eb, vet\u00ebdija nuk \u00ebsht\u00eb vet\u00ebm pendes\u00eb pas r\u00ebnies; b\u00ebhet\u00a0drit\u00eb para zgjedhjes<\/strong><\/span>.<\/p>

      Kjo \u00ebsht\u00eb arsyeja pse ky nivel quhet \u201ci frym\u00ebzuar\u201d: jo sepse njeriu b\u00ebhet i pagabuesh\u00ebm, por sepse fillon t\u00eb marr\u00eb orientim nga nj\u00eb vend m\u00eb i thell\u00eb sesa instinkti dhe vet\u00eb-qortimi. N\u00eb nivelin 2 ishe n\u00eb luft\u00eb: nj\u00eb pjes\u00eb donte, nj\u00eb pjes\u00eb qortonte. N\u00eb nivelin 3, lufta fillon t\u00eb z\u00ebvend\u00ebsohet nga\u00a0v\u00ebzhgimi<\/strong>\u00a0dhe\u00a0dallimi<\/strong>: \u00e7far\u00eb \u00ebsht\u00eb e dobishme dhe \u00e7far\u00eb \u00ebsht\u00eb thjesht joshje; \u00e7far\u00eb \u00ebsht\u00eb nevoj\u00eb reale dhe \u00e7far\u00eb \u00ebsht\u00eb arratisje; \u00e7far\u00eb vjen nga qart\u00ebsia dhe \u00e7far\u00eb vjen nga paniku.<\/p>

      Shenja e par\u00eb \u00ebsht\u00eb e thjesht\u00eb, por e fuqishme:\u00a0d\u00ebshirat shfaqen, por nuk komandojn\u00eb automatikisht<\/strong><\/span>. Ti mund ta ndiesh tundimin, pa u dor\u00ebzuar menj\u00ebher\u00eb. Mund ta ndiesh thirrjen e nj\u00eb zakoni t\u00eb vjet\u00ebr, por tashm\u00eb ai nuk t\u00eb duket si urdh\u00ebr; duket si nj\u00eb ofert\u00eb q\u00eb mund ta pranosh ose ta refuzosh. Kjo nuk e b\u00ebn jet\u00ebn pa d\u00ebshira, por e b\u00ebn jet\u00ebn pa skllav\u00ebri.<\/p>

      S\u00eb bashku me k\u00ebt\u00eb vjen nj\u00eb qet\u00ebsi e re n\u00eb vendimmarrje. Njeriu n\u00eb k\u00ebt\u00eb nivel mund ta ndiej\u00eb zem\u00ebrimin pa e derdhur si acid mbi tjetrin. Mund ta ndiej\u00eb frik\u00ebn pa u paralizuar. Mund ta ndiej\u00eb xhelozin\u00eb pa e kthyer n\u00eb kontroll, pyetje t\u00eb ashpra, ose loj\u00ebra mendore. \u00cbsht\u00eb si t\u00eb kesh nj\u00eb dhom\u00eb brenda vetes ku emocionet hyjn\u00eb, b\u00ebjn\u00eb zhurm\u00eb, por nuk e marrin timonin. Ato jan\u00eb t\u00eb v\u00ebrteta si ndjesi, por jo t\u00eb v\u00ebrteta si komand\u00eb.<\/p>

      Dhe pastaj shfaqet ajo q\u00eb shum\u00eb njer\u00ebz e p\u00ebrshkruajn\u00eb si \u201cndjesia e brendshme\u201d: nj\u00eb\u00a0po<\/strong>\u00a0ose\u00a0jo<\/strong>\u00a0q\u00eb vjen pa shum\u00eb arsyetim, por del e sakt\u00eb. Nganj\u00ebher\u00eb \u00ebsht\u00eb si nj\u00eb ngushtim n\u00eb kraharor kur di\u00e7ka nuk \u00ebsht\u00eb e past\u00ebr. Nganj\u00ebher\u00eb \u00ebsht\u00eb si nj\u00eb hapje e brendshme kur di\u00e7ka \u00ebsht\u00eb e drejt\u00eb, edhe n\u00ebse mendja s\u2019e ka argumentin gati. Kjo nuk \u00ebsht\u00eb magji dhe as kapri\u00e7o emocionale; \u00ebsht\u00eb aft\u00ebsia e vet\u00ebdijes p\u00ebr t\u00eb dalluar shenjat q\u00eb mendja e zhurmshme nuk i p\u00ebrpunon dot n\u00eb koh\u00eb. N\u00eb k\u00ebt\u00eb nivel, njeriu fillon t\u00eb kuptoj\u00eb se jo \u00e7do mendim \u00ebsht\u00eb udh\u00ebrr\u00ebfyes, dhe jo \u00e7do d\u00ebshir\u00eb \u00ebsht\u00eb nevoj\u00eb, por ka nj\u00eb vij\u00eb t\u00eb holl\u00eb brenda q\u00eb di t\u00eb thot\u00eb: \u201ck\u00ebtu mos hy\u201d ose \u201ck\u00ebt\u00eb b\u00ebje\u201d.<\/p>

      Praktika q\u00eb e ushqen k\u00ebt\u00eb nivel nuk \u00ebsht\u00eb dhuna ndaj vetes, por\u00a0hetimi me kureshtje<\/strong><\/span>. N\u00eb vend q\u00eb t\u00eb thuash \u201cmos e mendo\u201d, ti pyes veten:\u00a0\u00c7far\u00eb po k\u00ebrkoj realisht?<\/em>
      A \u00ebsht\u00eb uri e v\u00ebrtet\u00eb apo \u00ebsht\u00eb stres?<\/span>
      A \u00ebsht\u00eb nevoj\u00eb p\u00ebr af\u00ebrsi apo \u00ebsht\u00eb boshll\u00ebk?<\/span>
      A \u00ebsht\u00eb d\u00ebshir\u00eb p\u00ebr t\u00eb fituar apo \u00ebsht\u00eb frik\u00eb se mos dukem i dob\u00ebt?<\/span>
      A \u00ebsht\u00eb nevoj\u00eb p\u00ebr pushim apo \u00ebsht\u00eb arratisje nga p\u00ebrgjegj\u00ebsia?<\/span>
      Dhe pik\u00ebrisht k\u00ebtu ndodh nj\u00eb gj\u00eb interesante: shpesh d\u00ebshira, kur shihet qart\u00eb,\u00a0dob\u00ebsohet vet\u00eb<\/strong>. Sepse shum\u00eb d\u00ebshira nuk jetojn\u00eb nga forca e tyre, por nga mjegulla. Ato ushqehen nga paqart\u00ebsia dhe nga automatikja. Kur ti i hedh drit\u00eb, ato humbasin pushtetin.<\/p>

      N\u00eb k\u00ebt\u00eb nivel njeriu fillon t\u00eb kuptoj\u00eb edhe di\u00e7ka tjet\u00ebr: rezistenca e verb\u00ebr ndaj d\u00ebshir\u00ebs ndonj\u00ebher\u00eb e forcon at\u00eb; nd\u00ebrsa kuptimi e shkrin. N\u00eb nivelin 2, ti e shtyp veten dhe pastaj shp\u00ebrthen. N\u00eb nivelin 3, ti e kupton veten dhe pastaj zgjedh. Dallimi nuk \u00ebsht\u00eb vet\u00ebm moral; \u00ebsht\u00eb psikologjik. \u00cbsht\u00eb ndryshimi mes \u201cjam n\u00eb luft\u00eb me veten\u201d dhe \u201cpo e njoh veten\u201d.<\/p>

      Por ky nivel ka kurthin e vet dhe ai \u00ebsht\u00eb i holl\u00eb:\u00a0krenaria shpirt\u00ebrore<\/strong><\/span>. Sepse tani po sheh p\u00ebrmir\u00ebsim. Ke m\u00eb shum\u00eb kontroll. Ke m\u00eb shum\u00eb qet\u00ebsi. Ke disa \u201cgoditje\u201d intuitive q\u00eb dalin t\u00eb sakta. Jeta mund t\u00eb filloj\u00eb t\u00eb duket m\u00eb e rrjedhshme. Dhe mendja e fsheht\u00eb e egos e p\u00ebrdor k\u00ebt\u00eb p\u00ebr t\u00eb th\u00ebn\u00eb:\u00a0Tani kam arritur. Tani jam ndryshe. Tani jam mbi t\u00eb tjer\u00ebt.<\/em>\u00a0Njeriu fillon t\u00eb dashurohet me iden\u00eb e vetes si \u201ci\/e zgjuar\u201d, \u201ci\/e frym\u00ebzuar\u201d, \u201ci\/e ve\u00e7ant\u00eb\u201d. Ky \u00ebsht\u00eb nj\u00eb kurth sepse e rikthen egon nga dera e pasme: jo m\u00eb si m\u00ebkat i hapur, por si \u201csukses shpirt\u00ebror\u201d.<\/p>

      Niveli 3 \u00ebsht\u00eb i k\u00ebndsh\u00ebm sepse jep shije t\u00eb qart\u00eb t\u00eb liris\u00eb s\u00eb brendshme: t\u00eb jesh i aft\u00eb t\u00eb ndalesh, t\u00eb shoh\u00ebsh, t\u00eb zgjedh\u00ebsh. Por pik\u00ebrisht sepse \u00ebsht\u00eb i k\u00ebndsh\u00ebm, \u00ebsht\u00eb e leht\u00eb t\u00eb ndalesh aty. Nivelet m\u00eb tej nuk k\u00ebrkojn\u00eb vet\u00ebm disiplin\u00eb dhe qart\u00ebsi; k\u00ebrkojn\u00eb nj\u00eb \u201cvdekje\u201d m\u00eb t\u00eb thell\u00eb t\u00eb egos, jo vet\u00ebm t\u00eb impulseve t\u00eb ul\u00ebta, por edhe t\u00eb k\u00ebnaq\u00ebsis\u00eb s\u00eb fsheht\u00eb q\u00eb egoja merr kur e quan veten \u201ce avancuar\u201d. N\u00ebse niveli 2 t\u00eb m\u00ebson sinqeritetin n\u00eb luft\u00eb, niveli 3 t\u00eb m\u00ebson qet\u00ebsin\u00eb n\u00eb zgjedhje, por p\u00ebr t\u00eb kaluar m\u00eb tej, duhet t\u00eb mos e kthesh k\u00ebt\u00eb qet\u00ebsi n\u00eb dekorat\u00eb.<\/p>

      N\u00eb Nefs al-Mulhama, ti fillon t\u00eb jetosh jo si i shtyr\u00eb, por si i udh\u00ebhequr: jo nga d\u00ebshira, as nga faji, por nga nj\u00eb lloj dallimi i brendsh\u00ebm q\u00eb t\u00eb orienton. Dhe kjo \u00ebsht\u00eb pika ku njeriu nis t\u00eb kuptoj\u00eb: \u201cUn\u00eb nuk jam impulsi q\u00eb ngrihet brenda meje; un\u00eb jam ai q\u00eb e sheh at\u00eb impuls.\u201d Kjo fjali e thjesht\u00eb \u00ebsht\u00eb themeli i k\u00ebsaj shkalle dhe porta q\u00eb hap rrug\u00ebn drejt qet\u00ebsis\u00eb s\u00eb q\u00ebndrueshme t\u00eb nivelit tjet\u00ebr.<\/p>

      Niveli 4 \u2014\u00a0Nefs al-Mu\u1e6dma\u2019inna (vetja e qet\u00ebsuar \/ tranquilja)<\/h2>

      N\u00ebse Nefs al-Mulhama t\u00eb jep hap\u00ebsir\u00eb mes impulsit dhe veprimit,\u00a0Nefs al-Mu\u1e6dma\u2019inna t\u00eb jep qend\u00ebr<\/strong><\/span>. K\u00ebtu paqja nuk \u00ebsht\u00eb m\u00eb nj\u00eb gjendje q\u00eb vjen e ik\u00ebn sipas rrethanave; \u00ebsht\u00eb nj\u00eb vend i brendsh\u00ebm ku njeriu fillon t\u00eb banoj\u00eb. N\u00eb k\u00ebt\u00eb nivel, qet\u00ebsia nuk vjen sepse jeta u b\u00eb e leht\u00eb, por sepse brenda teje u krijua nj\u00eb p\u00ebrputhje: zemra, vullneti dhe kuptimi nuk t\u00ebrheqin m\u00eb n\u00eb drejtime t\u00eb kund\u00ebrta.<\/p>

      N\u00eb tradit\u00ebn kuranore, kjo gjendje lidhet shpesh me thirrjen:\u00a0\u201cO shpirt i qet\u00ebsuar, kthehu te Zoti yt\u2026\u201d<\/em>\u00a0(kuptimi i ajetit 89:27\u201328). Pesha e k\u00ebsaj thirrjeje nuk \u00ebsht\u00eb vet\u00ebm poetike; \u00ebsht\u00eb p\u00ebrshkrim i nj\u00eb realiteti: nj\u00eb vet\u00eb q\u00eb ka pushuar s\u00eb qen\u00eb e cop\u00ebtuar nga brenda.<\/p>

      Shenja m\u00eb e dukshme \u00ebsht\u00eb se\u00a0praktika fetare dhe etike nuk p\u00ebrjetohet m\u00eb si \u201cdetyr\u00eb kund\u00ebr d\u00ebshir\u00ebs<\/span>\u201d<\/strong>. N\u00eb nivelet m\u00eb t\u00eb ul\u00ebta, njeriu ose e l\u00eb veten t\u00eb shkoj\u00eb pas impulsit, ose e shtyn veten me forc\u00eb dhe pastaj lodhet. K\u00ebtu, di\u00e7ka ka ndryshuar n\u00eb rr\u00ebnj\u00eb: ajo q\u00eb \u00ebsht\u00eb e mir\u00eb nuk ndihet m\u00eb si barr\u00eb, dhe ajo q\u00eb \u00ebsht\u00eb e d\u00ebmshme nuk t\u00eb josh m\u00eb me t\u00eb nj\u00ebjt\u00ebn fuqi. Jo sepse s\u2019ka tundime, por sepse zemra e ka nd\u00ebrruar shijen. Namazi, durimi, ndershm\u00ebria, p\u00ebrmbajtja, bamir\u00ebsia – nuk jan\u00eb m\u00eb thjesht \u201crregulla q\u00eb duhen zbatuar\u201d; b\u00ebhen\u00a0prirje natyrore<\/strong><\/span>, si nj\u00eb trup q\u00eb e do ujin kur ka etje. Njeriu nuk e shtyn veten me kamxhik t\u00eb brendsh\u00ebm; ai thjesht e gjen veten duke e preferuar at\u00eb q\u00eb e rrit dhe e pastron.<\/p>

      Kjo shkon dor\u00eb p\u00ebr dore me nj\u00eb ulje t\u00eb madhe t\u00eb reaktivitetit. Ngjarjet ndodhin – dikush t\u00eb flet ashp\u00ebr, nj\u00eb plan prishet, nj\u00eb padrejt\u00ebsi t\u00eb prek, nj\u00eb humbje t\u00eb vjen pa lajm\u00ebrim – por ti nuk p\u00ebrplasesh menj\u00ebher\u00eb si val\u00eb n\u00eb shk\u00ebmb. Ka reagim, por nuk ka \u201cstuhi\u201d q\u00eb t\u00eb rr\u00ebmben.\u00a0Ti p\u00ebrgjigjesh nga qendra, jo nga trazimi<\/span>.<\/strong>\u00a0Kjo do t\u00eb thot\u00eb se emocionet mund t\u00eb ngrihen, por nuk t\u00eb marrin peng identitetin. Zem\u00ebrimi mund t\u00eb shfaqet, por nuk b\u00ebhet urrejtje. Trishtimi mund t\u00eb vij\u00eb, por nuk b\u00ebhet d\u00ebshp\u00ebrim. Frika mund t\u00eb shkund\u00eb trupin, por nuk b\u00ebhet panik q\u00eb t\u00eb err\u00ebson mendjen. \u00cbsht\u00eb si t\u00eb kesh nj\u00eb bosht brenda vetes: rrotat mund t\u00eb l\u00ebkunden, por boshti q\u00ebndron.<\/p>

      Fruti kryesor i k\u00ebtij niveli \u00ebsht\u00eb se paqja\u00a0nuk vjen nga shtypja e emocioneve<\/strong><\/span>, as nga nj\u00eb \u201cmask\u00eb qet\u00ebsie\u201d p\u00ebr t\u2019u dukur i fort\u00eb.<\/strong><\/span> K\u00ebtu paqja vjen nga harmonia e brendshme: nga fakti q\u00eb ti nuk je m\u00eb n\u00eb luft\u00eb t\u00eb vazhdueshme me veten. Emocionet nuk trajtohen si armiq p\u00ebr t\u2019u mbytur; trajtohen si val\u00eb q\u00eb kalojn\u00eb. Dhe pik\u00ebrisht sepse nuk i shtyp, ato nuk grumbullohen si presion. Ato l\u00ebvizin, pastaj qet\u00ebsohen. Njeriu n\u00eb k\u00ebt\u00eb nivel e ka m\u00ebsuar nj\u00eb gj\u00eb t\u00eb rrall\u00eb: t\u00eb mos i jap\u00eb emocioneve rolin e mbretit, por as rolin e armikut\u2014t\u2019i jap\u00eb rolin e lajmit q\u00eb vjen dhe shkon.<\/p>

      Prandaj, shpesh ndodh q\u00eb t\u00eb tjer\u00ebt\u00a0ndihen m\u00eb t\u00eb qet\u00eb n\u00eb pranin\u00eb<\/strong>\u00a0e dikujt q\u00eb e prek k\u00ebt\u00eb gjendje. Jo se ai person \u00ebsht\u00eb gjithmon\u00eb i buz\u00ebqeshur apo gjithmon\u00eb i but\u00eb; por sepse nuk sjell kaos. Kur flet, fjal\u00ebt nuk jan\u00eb p\u00ebr t\u00eb shpuar tjetrin. Kur hesht, heshtja nuk \u00ebsht\u00eb nd\u00ebshkim. Kur vendos kufij, nuk i vendos me eg\u00ebrsi, por me qart\u00ebsi. Prania e tij nuk e ndez dhom\u00ebn; e qet\u00ebson. Dhe kjo \u00ebsht\u00eb nj\u00eb shenj\u00eb e brendshme e pjekuris\u00eb: njeriu nuk i shton bot\u00ebs zhurm\u00eb, por e ul zhurm\u00ebn.<\/p>

      Megjithat\u00eb, ky nivel, sado i bukur, ka kufirin e vet. Sepse edhe k\u00ebtu, ende ekziston nj\u00eb \u201cun\u00eb\u201d i rafinuar. Njeriu mund t\u00eb thot\u00eb me t\u00eb drejt\u00eb:\u00a0\u201cUn\u00eb jam i\/e qet\u00eb.\u201d<\/strong>\u00a0Dhe \u00ebsht\u00eb e v\u00ebrtet\u00eb, por prap\u00eb ka nj\u00eb \u201cun\u00eb\u201d q\u00eb e mban k\u00ebt\u00eb cil\u00ebsi, e njeh veten me t\u00eb, e percepton veten si subjekt i paqes. Vetja \u00ebsht\u00eb pastruar, disiplinuar, harmonizuar\u2026 por nuk \u00ebsht\u00eb shkrir\u00eb plot\u00ebsisht. \u00cbsht\u00eb nj\u00eb \u201cun\u00eb\u201d m\u00eb i past\u00ebr, m\u00eb i q\u00ebndruesh\u00ebm, m\u00eb i but\u00eb, por prap\u00eb \u201cun\u00eb\u201d.<\/p>

      Nefs al-Mu\u1e6dma\u2019inna \u00ebsht\u00eb n\u00eb shum\u00eb kuptime,\u00a0kulmi i stabilitetit personal<\/strong>: qet\u00ebsi q\u00eb nuk varet nga era e jashtme, p\u00ebrputhje mes zemr\u00ebs dhe praktik\u00ebs, reagim i matur n\u00eb vend t\u00eb shp\u00ebrthimit. \u00cbsht\u00eb nj\u00eb vet\u00eb q\u00eb ka gjetur vendin e saj. Dhe pik\u00ebrisht sepse e ka gjetur, ky nivel ndihet si \u201cmb\u00ebrritje\u201d. Por brenda k\u00ebsaj mb\u00ebrritjeje, ende ruhet nj\u00eb identitet i holl\u00eb dhe kjo \u00ebsht\u00eb vija ku fillon t\u00eb kuptohet se nivelet e m\u00ebtejshme nuk jan\u00eb thjesht rregullim i vetes, por tejkalim i m\u00ebnyr\u00ebs si vetja e merr veten si qend\u00ebr.<\/p>

      Niveli 5 \u2014\u00a0Nefs ar-R\u0101\u1e0diya (vetja e k\u00ebnaqur me caktimin hyjnor)<\/h2>

      N\u00ebse Nefs al-Mu\u1e6dma\u2019inna \u00ebsht\u00eb paqja q\u00eb lind nga p\u00ebrputhja e brendshme,\u00a0Nefs ar-R\u0101\u1e0diya \u00ebsht\u00eb paqja q\u00eb shnd\u00ebrrohet n\u00eb k\u00ebnaq\u00ebsi<\/strong>.<\/span> K\u00ebtu njeriu nuk \u00ebsht\u00eb vet\u00ebm \u201ci qet\u00eb\u201d p\u00ebrball\u00eb asaj q\u00eb ndodh; ai arrin t\u00eb ket\u00eb nj\u00eb lloj miratimi t\u00eb thell\u00eb, nj\u00eb pranim t\u00eb ngroht\u00eb, nj\u00eb\u00a0po<\/em>\u00a0t\u00eb brendsh\u00ebm ndaj rrjedh\u00ebs s\u00eb jet\u00ebs edhe kur rrjedha \u00ebsht\u00eb e ashp\u00ebr.<\/p>

      Tema kryesore e k\u00ebtij niveli \u00ebsht\u00eb:\u00a0k\u00ebnaq\u00ebsi e sinqert\u00eb me at\u00eb q\u00eb ndodh, edhe kur \u00ebsht\u00eb e r\u00ebnd\u00eb<\/strong>.<\/span> Jo k\u00ebnaq\u00ebsi si g\u00ebzim sip\u00ebrfaq\u00ebsor, as si indiferenc\u00eb. \u00cbsht\u00eb nj\u00eb gjendje e brendshme ku njeriu e pranon se dija e tij \u00ebsht\u00eb e kufizuar dhe se\u00a0urt\u00ebsia hyjnore \u00ebsht\u00eb m\u00eb e gjer\u00eb se preferencat e tij<\/strong><\/span>. N\u00eb nivelet m\u00eb t\u00eb ul\u00ebta, njeriu thot\u00eb: \u201cUn\u00eb e di \u00e7far\u00eb m\u00eb b\u00ebn mir\u00eb.\u201d K\u00ebtu ai fillon t\u00eb jetoj\u00eb me nj\u00eb ndjenj\u00eb tjet\u00ebr: \u201cUn\u00eb shoh vet\u00ebm nj\u00eb pjes\u00eb. Ai sheh t\u00eb t\u00ebr\u00ebn.\u201d<\/p>

      Prandaj ky nivel nuk \u00ebsht\u00eb dor\u00ebzim pasiv. Nuk \u00ebsht\u00eb \u201cs\u2019kam \u00e7\u2019t\u00eb b\u00ebj, po e duroj\u201d. \u00cbsht\u00eb nj\u00eb bindje e brendshme aktive q\u00eb: ajo q\u00eb vjen, qoft\u00eb leht\u00ebsi apo sprov\u00eb,\u00a0nuk vjen pa kuptim<\/strong>, edhe kur kuptimi nuk shfaqet menj\u00ebher\u00eb. Njeriu nuk \u00ebsht\u00eb i ftoht\u00eb; ai \u00ebsht\u00eb i mb\u00ebshtetur nga brenda. Ndjenja \u00ebsht\u00eb: \u201cNdoshta s\u2019e kuptoj tani, por nuk \u00ebsht\u00eb e rast\u00ebsishme. Ka urt\u00ebsi n\u00eb t\u00eb.\u201d<\/p>

      Shenja m\u00eb e bukur, por edhe m\u00eb e v\u00ebshtir\u00eb p\u00ebr t\u2019u p\u00ebrshkruar, \u00ebsht\u00eb kjo:\u00a0dhimbja njer\u00ebzore mbetet<\/strong><\/span>, por posht\u00eb dhimbjes ka nj\u00eb stabilitet t\u00eb \u00ebmb\u00ebl. Mund t\u00eb ket\u00eb trishtim dhe lot, sepse njeriu ende \u00ebsht\u00eb njeri. Mund t\u00eb ket\u00eb mall, humbje, shtr\u00ebngim zemre. Por n\u00ebn k\u00ebt\u00eb shtres\u00eb emocioni, ekziston nj\u00eb \u201cpo\u201d i thell\u00eb:\u00a0edhe kjo ka kuptim; edhe kjo \u00ebsht\u00eb pjes\u00eb e rrug\u00ebs; edhe kjo \u00ebsht\u00eb e vendosur me urt\u00ebsi<\/em>. Emocionet kalojn\u00eb si moti, nd\u00ebrsa brenda mbetet nj\u00eb qiell q\u00eb nuk prishet.<\/p>

      Kjo e dallon Nefs ar-R\u0101\u1e0diya-n nga nj\u00eb lloj \u201cdurimi me dh\u00ebmb\u00eb shtr\u00ebnguar\u201d. N\u00eb durimin e zakonsh\u00ebm, njeriu e mban veten me forc\u00eb nd\u00ebrsa brenda vlon: \u201cPse mua? Pse tani? Pse k\u00ebshtu?\u201d N\u00eb k\u00ebt\u00eb nivel, edhe kur vjen pyetja, ajo nuk e cop\u00ebton njeriun. Ka nj\u00eb pajtim t\u00eb brendsh\u00ebm q\u00eb nuk e zhduk trishtimin, por e b\u00ebn trishtimin t\u00eb past\u00ebr, pa rebelim, pa helm.<\/p>

      Por pik\u00ebrisht sepse ky nivel \u00ebsht\u00eb delikat, ka edhe kurthin e tij:\u00a0vet\u00eb-mashtrimi<\/strong><\/span>. \u00cbsht\u00eb shum\u00eb e leht\u00eb q\u00eb dikush ta quaj\u00eb \u201cpranim\u201d nj\u00eb racionalizim t\u00eb ftoht\u00eb: t\u00eb flas\u00eb bukur p\u00ebr kaderin, t\u00eb recitoj\u00eb fjali t\u00eb m\u00ebdha, t\u00eb duket i \u201cfort\u00eb\u201d, nd\u00ebrkoh\u00eb brenda t\u00eb jet\u00eb i ngrir\u00eb, i mbyllur, i mpir\u00eb. Kjo nuk \u00ebsht\u00eb k\u00ebnaq\u00ebsi me caktim; kjo \u00ebsht\u00eb mbyllje emocionale ose mbrojtje psikologjike.<\/p>

      Prandaj testi i v\u00ebrtet\u00eb i k\u00ebtij niveli nuk \u00ebsht\u00eb retorika, por\u00a0trupi<\/strong>. Sepse trupi nuk g\u00ebnjen leht\u00eb. Pyetja \u00ebsht\u00eb: kur vjen lajmi i r\u00ebnd\u00eb, kur vjen humbja, kur vjen zhg\u00ebnjimi, \u00e7far\u00eb ndodh n\u00eb frym\u00ebmarrje? A ngushtohet kraharori si t\u00eb mbyllet dera? A vjen nj\u00eb shtr\u00ebngim i that\u00eb q\u00eb zgjat dit\u00eb t\u00eb t\u00ebra? Apo, pas val\u00ebs s\u00eb par\u00eb njer\u00ebzore, hapet nj\u00eb hap\u00ebsir\u00eb e brendshme ku njeriu ndien: \u201cJam i mbajtur. Jam n\u00eb kujdes. Edhe kjo ka nj\u00eb urt\u00ebsi\u201d?<\/p>

      N\u00eb Nefs ar-R\u0101\u1e0diya, pranim nuk do t\u00eb thot\u00eb munges\u00eb dhimbjeje; do t\u00eb thot\u00eb munges\u00eb kund\u00ebrshtie t\u00eb brendshme ndaj realitetit. Njeriu mund t\u00eb vuaj\u00eb, por nuk e sulmon jet\u00ebn. Mund t\u00eb qaj\u00eb, por nuk e akuzon Zotin. Mund t\u00eb ndiej\u00eb munges\u00eb, por nuk humb besimin. Dhe kjo \u00ebsht\u00eb nj\u00eb kthes\u00eb e madhe: sepse nga ky nivel e tutje, sprova nuk shihet vet\u00ebm si penges\u00eb, shihet si mjet.<\/p>

      K\u00ebtu njeriu fillon t\u00eb jetoj\u00eb me nj\u00eb lloj sigurie: \u201cN\u00ebse do t\u00eb kisha dijen e plot\u00eb, do t\u00eb zgjidhja pik\u00ebrisht k\u00ebt\u00eb q\u00eb erdhi.\u201d Dhe kjo fjali nuk \u00ebsht\u00eb slogan; \u00ebsht\u00eb gjendje. Kjo \u00ebsht\u00eb k\u00ebnaq\u00ebsia e Nefs ar-R\u0101\u1e0diya: nj\u00eb pranim i ngroht\u00eb i caktimit hyjnor, ku zemra nuk \u00ebsht\u00eb thjesht e qet\u00eb, por e pajtuar.<\/p>

      Niveli 6 \u2014\u00a0Nefs al-Mar\u1e0diyya (vetja me t\u00eb cil\u00ebn \u00ebsht\u00eb i k\u00ebnaqur Zoti)<\/h2>

      N\u00ebse n\u00eb Nefs ar-R\u0101\u1e0diya zemra b\u00ebhet e k\u00ebnaqur me caktimin hyjnor, n\u00eb Nefs al-Mar\u1e0diyya ndodh nj\u00eb kthes\u00eb edhe m\u00eb e thell\u00eb:\u00a0vetja b\u00ebhet e till\u00eb q\u00eb \u00ebsht\u00eb e pranueshme, e p\u00eblqyeshme, \u201cme t\u00eb cil\u00ebn \u00ebsht\u00eb i k\u00ebnaqur Zoti.<\/span>\u201d<\/strong>\u00a0K\u00ebtu nuk flitet m\u00eb vet\u00ebm p\u00ebr m\u00ebnyr\u00ebn si e p\u00ebrjeton ti jet\u00ebn; flitet p\u00ebr m\u00ebnyr\u00ebn si jeta (dhe urdhri hyjnor) shfaqet p\u00ebrmes teje. Njeriu nuk \u00ebsht\u00eb thjesht n\u00eb pajtim me rrjedh\u00ebn; ai b\u00ebhet instrument i saj.<\/p>

      Tema kryesore e k\u00ebtij niveli \u00ebsht\u00eb:\u00a0veprim pa axhend\u00eb personale; sh\u00ebrbim i past\u00ebr<\/span>.<\/strong>\u00a0N\u00eb nivelet e m\u00ebparshme, edhe kur njeriu \u00ebsht\u00eb i devotsh\u00ebm, shpesh ka nj\u00eb \u201cdi\u00e7ka\u201d q\u00eb k\u00ebrkon: t\u00eb shp\u00ebtoj\u00eb, t\u00eb fitoj\u00eb, t\u00eb rritet, t\u00eb arrij\u00eb, t\u00eb duket, t\u00eb siguroj\u00eb veten. Edhe kur synimi \u00ebsht\u00eb i mir\u00eb, prap\u00eb ekziston nj\u00eb un\u00eb q\u00eb e mat veten: \u201cSa po p\u00ebrparoj? Sa jam i sinqert\u00eb? A po m\u00eb pranon Zoti?\u201d N\u00eb k\u00ebt\u00eb nivel, ky mat\u00ebs b\u00ebhet i zbeht\u00eb. Veprimi nuk del m\u00eb nga llogaria, por nga gjendja.<\/p>

      Kjo \u00ebsht\u00eb arsyeja pse shenja e par\u00eb \u00ebsht\u00eb kaq e dallueshme:\u00a0motivimi nuk \u00ebsht\u00eb m\u00eb \u201ct\u00eb fitoj shp\u00ebrblim\u201d apo \u201ct\u00eb arrij gjendje.<\/span>\u201d<\/strong>\u00a0Njeriu nuk vepron m\u00eb p\u00ebr t\u00eb prodhuar nj\u00eb rezultat shpirt\u00ebror n\u00eb vete, as p\u00ebr t\u00eb nd\u00ebrtuar nj\u00eb profil t\u00eb mir\u00eb para Zotit apo njer\u00ebzve. Veprimi del\u00a0natyrsh\u00ebm si fryt<\/strong>, ashtu si pema jep fryt kur \u00ebsht\u00eb e sh\u00ebndetshme, jo sepse \u201cpo p\u00ebrpiqet\u201d, por sepse kjo \u00ebsht\u00eb natyra e saj kur \u00ebsht\u00eb n\u00eb rregull. Bamir\u00ebsia nuk b\u00ebhet projekt p\u00ebr t\u2019u ndier i vlefsh\u00ebm; b\u00ebhet rrjedh\u00eb. Adhurimi nuk b\u00ebhet prov\u00eb p\u00ebr t\u2019u dukur i devotsh\u00ebm; b\u00ebhet frym\u00ebmarrje.<\/p>

      Prandaj, n\u00eb k\u00ebt\u00eb nivel ka m\u00eb pak \u201cun\u00eb dua\u201d dhe m\u00eb shum\u00eb:\u00a0\u201ckjo \u00ebsht\u00eb ajo q\u00eb k\u00ebrkon momenti.\u201d<\/strong><\/span>\u00a0Njeriu nuk e vendos veten n\u00eb qend\u00ebr t\u00eb situat\u00ebs. Ai e lexon nevoj\u00ebn dhe p\u00ebrgjigjet. Kur dikush ka nevoj\u00eb p\u00ebr ndihm\u00eb, ai ndihmon pa e nd\u00ebrtuar nj\u00eb histori rreth vetes. Kur duhet t\u00eb hesht\u00eb, hesht pa u ndier i n\u00ebnvler\u00ebsuar. Kur duhet t\u00eb flas\u00eb, flet pa k\u00ebrkuar duartrokitje. Kur duhet t\u00eb jap\u00eb, jep pa ndier se po humb. Sepse k\u00ebtu, \u201cun\u00eb\u201d nuk \u00ebsht\u00eb m\u00eb valuta kryesore.<\/p>

      K\u00ebtu vjen edhe paradoksi:\u00a0sa m\u00eb pak p\u00ebrpiqesh t\u00eb dukesh i mir\u00eb, aq m\u00eb e past\u00ebr b\u00ebhet vepra.<\/strong>\u00a0<\/span>Sepse sapo veprimi lidhet me imazhin, me at\u00eb se si do t\u00eb dukesh, si do t\u00eb vler\u00ebsohesh, \u00e7far\u00eb do t\u00eb thon\u00eb, ai ndotet. Nefs al-Mar\u1e0diyya nuk \u00ebsht\u00eb \u201cm\u00eb shum\u00eb p\u00ebrpjekje\u201d; \u00ebsht\u00eb m\u00eb pak nd\u00ebrhyrje e egos n\u00eb vep\u00ebr. Njeriu nuk i shton vepr\u00ebs veten e tij si etiket\u00eb. Prandaj vepra del e leht\u00eb, e past\u00ebr, e qart\u00eb. Nuk ka shum\u00eb zhurm\u00eb brenda saj.<\/p>

      Dhe p\u00ebr k\u00ebt\u00eb arsye, ky nivel shoq\u00ebrohet shpesh me\u00a0thjesht\u00ebsi<\/strong>. Njeriu nuk ka etje p\u00ebr fam\u00eb shpirt\u00ebrore, sepse e di sa shpejt fama e ushqen nj\u00eb ego t\u00eb holl\u00eb. Ai nuk k\u00ebrkon t\u00eb jet\u00eb \u201cshembull\u201d, nuk e shtyn veten t\u00eb duket \u201ci ve\u00e7ant\u00eb\u201d, nuk i mbledh njer\u00ebzit rreth vetes si p\u00ebr t\u00eb ngritur nj\u00eb identitet. P\u00ebrkundrazi, shpesh e do fsheht\u00ebsin\u00eb: jo nga frika, por nga past\u00ebrtia. Ai nuk e ka nevoj\u00eb ta shpall\u00eb gjendjen, sepse gjendja nuk i sh\u00ebrben m\u00eb atij, i sh\u00ebrben pun\u00ebs.<\/p>

      N\u00eb k\u00ebt\u00eb nivel, \u201csh\u00ebrbimi i past\u00ebr\u201d nuk do t\u00eb thot\u00eb se njeriu nuk gabon m\u00eb, apo se nuk p\u00ebrjeton lodhje. Do t\u00eb thot\u00eb se boshti i brendsh\u00ebm ka ndryshuar: vepra nuk rrotullohet m\u00eb rreth nj\u00eb projekti personal. Ajo rrotullohet rreth p\u00ebrgjigjes s\u00eb duhur, n\u00eb koh\u00ebn e duhur, me mas\u00ebn e duhur, pa k\u00ebrkuar pages\u00eb emocionale.<\/p>

      Nefs al-Mar\u1e0diyya \u00ebsht\u00eb nj\u00eb gjendje ku njeriu nuk e ndien m\u00eb nevoj\u00ebn t\u00eb bind\u00eb ask\u00ebnd p\u00ebr vler\u00ebn e tij, as t\u00eb bind\u00eb veten. Ai vepron, pastaj e l\u00eb vepr\u00ebn. Ndihmon, pastaj largohet. Flet, pastaj hesht. Dhe pik\u00ebrisht ky munges\u00eb e \u201cgjurm\u00ebs s\u00eb egos\u201d e b\u00ebn vepr\u00ebn t\u00eb r\u00ebnd\u00eb n\u00eb peshore, sepse \u00ebsht\u00eb b\u00ebr\u00eb m\u00eb e leht\u00eb n\u00eb vetvete.<\/p>

      Niveli 7 \u2014\u00a0Nefs al-K\u0101mila (vetja e plot\u00ebsuar \/ \u201cnjeriu i p\u00ebrkryer\u201d)<\/h2>

      Niveli i shtat\u00eb p\u00ebrshkruhet si pika ku \u201crruga\u201d pushon s\u00eb qen\u00eb rrug\u00eb n\u00eb kuptimin e zakonsh\u00ebm, sepse ajo q\u00eb k\u00ebrkohej nuk \u00ebsht\u00eb m\u00eb diku p\u00ebrpara.\u00a0Nefs al-K\u0101mila<\/strong>\u00a0nuk \u00ebsht\u00eb thjesht nj\u00eb vet\u00eb e p\u00ebrmir\u00ebsuar, as nj\u00eb karakter i rafinuar deri n\u00eb perfeksion moral; \u00ebsht\u00eb nj\u00eb gjendje ku vetja b\u00ebhet\u00a0transparente<\/strong>. Egoja nuk zhduket si funksion praktik (njeriu ende ha, fle, punon, flet, merr vendime), por humbet pretendimin p\u00ebr t\u00eb qen\u00eb qendra. Vetja nuk ndihet m\u00eb si burim i drit\u00ebs; ndihet si\u00a0pasqyr\u00eb<\/strong>.<\/p>

      Tema kryesore e k\u00ebtij niveli \u00ebsht\u00eb pik\u00ebrisht kjo:\u00a0transparenc\u00eb e egos; vetja si pasqyr\u00eb, jo si qend\u00ebr<\/span>.<\/strong>\u00a0N\u00eb nivelet e m\u00ebparshme egoja ose luftohet, ose disiplinohet, ose pastrohet, ose b\u00ebhet e k\u00ebnaqur, ose humbet agjendat. K\u00ebtu, edhe ai \u201cun\u00eb\u201d i rafinuar, i qet\u00eb, i past\u00ebr\u2014ai q\u00eb ende mund t\u00eb thot\u00eb \u201cun\u00eb jam\u201d\u2014b\u00ebhet i holl\u00eb deri n\u00eb tejdukshm\u00ebri. Nuk \u00ebsht\u00eb se njeriu e mohon ekzistenc\u00ebn e vetes; \u00ebsht\u00eb se nuk e konsideron m\u00eb veten si realitet m\u00eb vete, t\u00eb ndar\u00eb, t\u00eb pavarur. Ai e sheh veten si nj\u00eb m\u00ebnyr\u00eb se si shfaqet jeta, si nj\u00eb vend ku reflektohen emrat dhe cil\u00ebsit\u00eb hyjnore pa shtremb\u00ebrim.<\/p>

      Prandaj, pyetja \u201cKush jam un\u00eb?\u201d nuk merr m\u00eb nj\u00eb p\u00ebrgjigje me etiket\u00eb: \u201cjam ky\u201d, \u201cjam ai\u201d, \u201cjam i till\u00eb\u201d.\u00a0Ajo shkrihet.<\/strong>\u00a0Sepse \u00e7do etiket\u00eb \u00ebsht\u00eb kufi, dhe k\u00ebtu kufiri nuk mbahet m\u00eb si identitet. Njeriu e kupton veten si nj\u00eb form\u00eb kalimtare, nj\u00eb rol q\u00eb ndryshon, nj\u00eb val\u00eb q\u00eb nuk e harron oqeanin. Pyetja pushon s\u00eb pasuri urgjenc\u00eb, sepse nuk ka m\u00eb nevoj\u00eb t\u00eb nd\u00ebrtohet nj\u00eb \u201cun\u00eb\u201d p\u00ebr t\u2019u mbrojtur, p\u00ebr t\u2019u ngritur, apo p\u00ebr t\u2019u provuar.<\/p>

      Kjo sjell nj\u00eb lloj lirie q\u00eb \u00ebsht\u00eb e v\u00ebshtir\u00eb t\u00eb p\u00ebrkthehet n\u00eb gjuh\u00eb t\u00eb zakonshme:\u00a0nuk kapesh pas roleve<\/strong><\/span>. Njeriu nuk \u00ebsht\u00eb i burgosur i imazhit \u201ci p\u00ebrulur\u201d dhe as i imazhit \u201ci fort\u00eb\u201d. Nuk ka nevoj\u00eb t\u00eb duket as modest p\u00ebr t\u2019u ndier shpirt\u00ebror, as i pathyesh\u00ebm p\u00ebr t\u2019u ndier i sigurt. Ai mund t\u00eb jet\u00eb i but\u00eb kur but\u00ebsia sh\u00ebron, i prer\u00eb kur prerja mbron t\u00eb drejt\u00ebn, i heshtur kur heshtja \u00ebsht\u00eb urt\u00ebsi, i folur kur fjala \u00ebsht\u00eb amanet. Nuk ka kontradikt\u00eb, sepse veprimi nuk del nga roli; del nga\u00a0nevoja e \u00e7astit<\/strong>.<\/p>

      N\u00eb k\u00ebt\u00eb kuptim, Nefs al-K\u0101mila nuk t\u00eb jep nj\u00eb \u201cstil\u201d t\u00eb fiksuar personaliteti. P\u00ebrkundrazi, ajo e b\u00ebn njeriun t\u00eb l\u00ebvizsh\u00ebm, t\u00eb gjall\u00eb, t\u00eb lir\u00eb nga skemat e vetes. Njeriu nuk p\u00ebrpiqet m\u00eb t\u00eb q\u00ebndroj\u00eb n\u00eb nj\u00eb gjendje t\u00eb ve\u00e7ant\u00eb shpirt\u00ebrore, sepse edhe \u201cgjendjet\u201d shihen si val\u00eb q\u00eb vijn\u00eb e ikin. Ai nuk e mban veten me tension p\u00ebr t\u00eb ruajtur nj\u00eb nivel, sepse nuk ka m\u00eb nj\u00eb \u201cun\u00eb\u201d q\u00eb e mbron nivelin. Prandaj, paradoksalisht, ai mund t\u00eb duket shum\u00eb i zakonsh\u00ebm: b\u00ebn gj\u00ebra t\u00eb zakonshme me nj\u00eb prani t\u00eb pazakonshme, pa e shfaqur si flamur.<\/p>

      Pika ky\u00e7e n\u00eb tradit\u00ebn mistike \u00ebsht\u00eb se ky nivel p\u00ebrshkruhet si\u00a0dhurat\u00eb (hir)<\/strong>\u00a0m\u00eb shum\u00eb se rezultat i p\u00ebrpjekjes. Sepse p\u00ebrpjekja, n\u00eb thelb, n\u00ebnkupton dik\u00eb q\u00eb \u201cpo p\u00ebrpiqet\u201d p\u00ebr t\u00eb arritur di\u00e7ka. Dhe ky \u201cdikush\u201d \u00ebsht\u00eb pik\u00ebrisht ajo q\u00eb, n\u00eb k\u00ebt\u00eb nivel, b\u00ebhet transparente. Prandaj, rruga deri k\u00ebtu mund t\u00eb p\u00ebrfshij\u00eb disiplin\u00eb, pastrim, adhurim, vet\u00ebv\u00ebzhgim, sh\u00ebrbim\u2014por kalimi i fundit nuk ndodh si \u201cfitore\u201d e egos. Ai ndodh si\u00a0r\u00ebnia e p\u00ebrpjekjes egoike<\/strong><\/span>\u00a0p\u00ebr ta kapur realitetin.<\/p>

      Kjo \u00ebsht\u00eb arsyeja pse thuhet se \u201cp\u00ebrpjekja\u201d p\u00ebrfundimtare \u00ebsht\u00eb t\u00eb ndalosh p\u00ebrpjekjen egoike p\u00ebr ta kapur at\u00eb. Jo t\u00eb ndalosh veprat e mira, jo t\u00eb ndalosh p\u00ebrgjegj\u00ebsin\u00eb, jo t\u00eb ndalosh adhurimin\u2014por t\u00eb ndalosh at\u00eb tension t\u00eb fsheht\u00eb q\u00eb k\u00ebrkon ta kthej\u00eb edhe Zotin, edhe rrug\u00ebn, edhe p\u00ebrparimin shpirt\u00ebror n\u00eb pron\u00eb personale: \u201cun\u00eb e arrita\u201d. N\u00eb Nefs al-K\u0101mila, kjo fjali nuk ka ku t\u00eb rrij\u00eb. Sepse ajo q\u00eb mbetet \u00ebsht\u00eb thjesht prani, dor\u00ebzim dhe pasqyrim\u2014nj\u00eb vet\u00eb q\u00eb nuk e pretendon veten si qend\u00ebr, por e lejon qendr\u00ebn t\u00eb shfaqet p\u00ebrmes saj.<\/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":"

      Nj\u00eb udh\u00ebrr\u00ebfyes i qart\u00eb p\u00ebr 7 nivelet e nafs-it n\u00eb tradit\u00ebn sufi: nga impulsi te paqja dhe transparenca e egos. 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