{"id":7690,"date":"2026-05-28T10:38:55","date_gmt":"2026-05-28T09:38:55","guid":{"rendered":"https:\/\/oshoshqip.com\/?p=7690"},"modified":"2026-05-28T11:22:12","modified_gmt":"2026-05-28T10:22:12","slug":"trinia-e-shenjte-libri-i-mirdad","status":"publish","type":"post","link":"https:\/\/oshoshqip.com\/en\/2026\/05\/28\/trinia-e-shenjte-libri-i-mirdad\/","title":{"rendered":"Trinia e Shenjt\u00eb dhe Balanca e P\u00ebrsosur dhe pse njeriu \u00ebsht\u00eb nj\u00eb Zot n\u00eb pelena"},"content":{"rendered":"
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Si \u201cUn\u00eb\u201d, Fjala dhe Kuptimi krijojn\u00eb ekuilib\u00ebr - dhe si fjala e njeriut kthehet n\u00eb \u201csit\u00eb\u201d kur humbet Kuptimin\n\n\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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Trinia e Shenjt\u00eb dhe Balanca e P\u00ebrsosur<\/h2>

Mirdadi e nis k\u00ebt\u00eb m\u00ebsim jo duke folur p\u00ebr sjellje, rregulla, apo \u201csi duhet t\u00eb jesh\u201d, por duke e vendosur njeriun p\u00ebrball\u00eb nj\u00eb fakti trondit\u00ebs p\u00ebr egon:\u00a0qendra ku ti mendon se je i vendosur nuk \u00ebsht\u00eb qendra e fundit<\/strong>.<\/p>

\u201cEdhe pse secili prej jush \u00ebsht\u00eb i p\u00ebrqendruar n\u00eb \u2018Uni\u2019-n e vet, prap\u00eb t\u00eb gjith\u00eb jeni t\u00eb p\u00ebrqendruar brenda nj\u00eb \u2018Un\u00eb\u2019-i t\u00eb vet\u00ebm t\u00eb Zotit.\u201d<\/strong><\/span><\/p>

Kjo fjali e vetme ia rr\u00ebzon njeriut iden\u00eb e izolimit. Ne jetojm\u00eb si t\u00eb ishim \u201cnj\u00ebsi t\u00eb mbyllura\u201d: un\u00eb k\u00ebtu, bota atje; un\u00eb brenda, t\u00eb tjer\u00ebt jasht\u00eb; un\u00eb qend\u00ebr, gjith\u00e7ka tjet\u00ebr rrethan\u00eb. Mirdadi e kthen k\u00ebt\u00eb p\u00ebrmbys: po, ti ke nj\u00eb \u201cUn\u00eb\u201d (nj\u00eb ndjesi qendre), por ajo qend\u00ebr \u00ebsht\u00eb si nj\u00eb rreth i vog\u00ebl brenda nj\u00eb rrethi t\u00eb pafund. Ti nuk je jasht\u00eb Burimit; je brenda Tij, por e ke marr\u00eb fragmentin si t\u00eb ishte i t\u00ebri.<\/p>

Pastaj ai b\u00ebn nj\u00eb sqarim edhe m\u00eb t\u00eb guximsh\u00ebm:\u00a0\u2018Un\u00eb\u2019 e Zotit \u00ebsht\u00eb Fjala e Tij e vetme<\/strong>. Jo fjali, jo ligj\u00ebrata, jo shum\u00ebsi emrash, nj\u00eb fjal\u00eb e vetme, nj\u00eb akt i vet\u00ebm vet\u00eb-shprehjeje:<\/p>

\u201c\u2018Un\u00eb\u201d e Zotit, o murgj, \u00ebsht\u00eb fjala e vetme, e p\u00ebrjetshme e Zotit. N\u00eb t\u00eb b\u00ebhet i duksh\u00ebm Zoti \u2014 Vet\u00ebdija Supreme. Pa t\u00eb, Ai do t\u00eb ishte heshtje absolute.\u201d<\/p>

K\u00ebtu Mirdadi nuk po b\u00ebn poezi thjesht p\u00ebr tingull; ai po jep nj\u00eb formul\u00eb t\u00eb ashp\u00ebr:\u00a0pa \u2018Un\u00eb\u2019, Vet\u00ebdija nuk manifestohet<\/strong>. Si ta ndjesh veten pa nj\u00eb \u201cUn\u00eb\u201d? Si ta njoh\u00ebsh veten pa nj\u00eb pik\u00eb vet\u00eb-referimi? Pra \u201cUn\u00eb\u201d \u00ebsht\u00eb jo vet\u00ebm identitet \u2014 \u00ebsht\u00eb dritarja p\u00ebrmes s\u00eb cil\u00ebs Vet\u00ebdija e ndien dhe e njeh veten.<\/p>

Dhe pastaj vjen ideja q\u00eb e b\u00ebn k\u00ebt\u00eb \u201cUn\u00eb\u201d krijuese: kur Zoti thot\u00eb \u201cUn\u00eb\u201d, Ai nuk thot\u00eb vet\u00ebm \u201cjam\u201d; Ai sjell n\u00eb dukje gjith\u00eb fush\u00ebn ku \u201cjam\u201d mund t\u00eb shfaqet. Me t\u00eb, Krijuesi vet\u00eb-krijohet. Me t\u00eb, i Patformi merr shum\u00ebsi formash, p\u00ebrmes t\u00eb cilave krijesat do t\u00eb kalojn\u00eb s\u00ebrish drejt patform\u00ebs.\u201d<\/p>

Pra \u201cUn\u00eb\u201d nuk \u00ebsht\u00eb thjesht nj\u00eb shenj\u00eb n\u00eb aj\u00ebr; \u00ebsht\u00eb\u00a0mekaniz\u00ebm shfaqjeje<\/strong>: nga e padukshmja n\u00eb t\u00eb dukshme, nga e patrajta n\u00eb trajt\u00eb, nga nj\u00ebsi n\u00eb shum\u00ebsi, jo si ndarje e Burimit, por si shum\u00ebfishim i pamjeve t\u00eb Tij. Dhe Mirdadi e thekson: Zoti s\u2019ka nevoj\u00eb t\u00eb thot\u00eb m\u00eb shum\u00eb se \u201cUn\u00eb\u201d p\u00ebr ta p\u00ebrjetuar veten n\u00eb ndjenj\u00eb, mendim dhe shprehje:<\/p>

Q\u00eb ta ndiej\u00eb veten; q\u00eb ta mendoj\u00eb veten; q\u00eb ta flas\u00eb veten \u2014 Zoti s\u2019ka nevoj\u00eb t\u00eb shqiptoj\u00eb m\u00eb shum\u00eb se \u2018Un\u00eb\u2019. Prandaj \u2018Un\u00eb\u2019 \u00ebsht\u00eb fjala e Tij e vetme. Prandaj \u00ebsht\u00eb FJALA. K\u00ebtu ai e ngre \u201cUni\u201d-n n\u00eb statusin e \u201cFjal\u00ebs\u201d: jo nj\u00eb fjal\u00eb mes t\u00eb tjerave, por fjala q\u00eb i mban t\u00eb gjitha. Dhe p\u00ebr ta b\u00ebr\u00eb t\u00eb pamohueshme, ai jep k\u00ebt\u00eb pohim absolut:<\/p>

Kur Zoti thot\u00eb \u2018Un\u00eb\u2019, asgj\u00eb nuk mbetet e path\u00ebn\u00eb. Bot\u00eb t\u00eb dukshme dhe bot\u00eb t\u00eb padukshme; gj\u00ebra t\u00eb lindura dhe gj\u00ebra q\u00eb presin t\u00eb lindin; koha q\u00eb rrokulliset dhe koha q\u00eb ende s\u2019ka rrokullisur \u2014 t\u00eb gjitha, pa p\u00ebrjashtuar asnj\u00eb grimc\u00eb r\u00ebre, shqiptohen dhe shtypen brenda asaj Fjale. Me t\u00eb u b\u00ebn\u00eb t\u00eb gjitha. P\u00ebrmes saj mbahen t\u00eb gjitha.<\/strong><\/span><\/p>

K\u00ebtu \u201cUn\u00eb\u201d shfaqet si\u00a0fush\u00eb q\u00eb p\u00ebrfshin gjith\u00e7ka<\/strong>. Nuk \u00ebsht\u00eb \u201cUn\u00eb\u201d q\u00eb p\u00ebrjashton. \u00cbsht\u00eb \u201cUn\u00eb\u201d q\u00eb p\u00ebrmban. E kaluar dhe e ardhmja, e dukshmja dhe e padukshmja, e lindura dhe e palindura: t\u00eb gjitha hyjn\u00eb brenda k\u00ebtij akti t\u00eb vet\u00ebm vet\u00eb-shprehjeje. Dhe ky \u00ebsht\u00eb \u00e7el\u00ebsi i balanc\u00ebs: kur qendra \u00ebsht\u00eb e vetme dhe p\u00ebrfshir\u00ebse, realiteti nuk cop\u00ebzohet n\u00eb armiq\u00ebsi.<\/p>

Por Mirdadi nuk e l\u00eb Fjal\u00ebn t\u00eb b\u00ebhet nj\u00eb idhull. Ai e fut menj\u00ebher\u00eb nj\u00eb test: fjala, edhe kur \u00ebsht\u00eb fjal\u00eb,\u00a0duhet t\u00eb ket\u00eb kuptim<\/strong>\u00a0\u2014 dhe kuptimi duhet t\u00eb jet\u00eb nj\u00eb, i pandar\u00eb, p\u00ebrndryshe fjala degjeneron n\u00eb s\u00ebmundje. Pa kuptim, fjala \u00ebsht\u00eb ve\u00e7 jehon\u00eb n\u00eb zbraz\u00ebti. Dhe m\u00eb tej, ai e b\u00ebn edhe m\u00eb t\u00eb ashp\u00ebr: N\u00ebse kuptimi i saj nuk \u00ebsht\u00eb p\u00ebrgjithmon\u00eb nj\u00eb, ajo \u00ebsht\u00eb ve\u00e7 nyje n\u00eb fyt dhe pu\u00e7rra n\u00eb gjuh\u00eb.<\/p>

K\u00ebtu Mirdadi po p\u00ebrshkruan nj\u00eb ligj t\u00eb brendsh\u00ebm t\u00eb energjis\u00eb s\u00eb shprehjes: fjala \u00ebsht\u00eb fuqi, por kur nuk lidhet me kuptimin, ajo kthehet n\u00eb zhurm\u00eb; dhe kur kuptimi ndahet (sot nj\u00eb, nes\u00ebr tjet\u00ebr; sot e v\u00ebrtet\u00eb, nes\u00ebr justifikim), fjala b\u00ebhet toksike. \u201cNyje n\u00eb fyt\u201d nuk \u00ebsht\u00eb vet\u00ebm metafor\u00eb; \u00ebsht\u00eb p\u00ebrshkrim i asaj q\u00eb ndodh kur shprehja shkon kund\u00ebr qendr\u00ebs: krijon ng\u00ebr\u00e7, krijon s\u00ebmundje, krijon deformim.<\/p>

Dhe kush e mban fjal\u00ebn t\u00eb lidhur me Vet\u00ebdijen? Kush e ruan q\u00eb t\u00eb mos b\u00ebhet jehon\u00eb, as s\u00ebmundje? Mirdadi vendos elementin vendimtar, at\u00eb q\u00eb e quan \u201cShpirti i Shenjt\u00eb\u201d \u2014 jo si dogm\u00eb, por si funksion.\u00a0Sepse Kuptimi \u00ebsht\u00eb Shpirti i Shenjt\u00eb q\u00eb e gjall\u00ebron Fjal\u00ebn dhe e lidh me Vet\u00ebdijen. Ai \u00ebsht\u00eb rrezja kalor\u00ebse e Balanc\u00ebs s\u00eb P\u00ebrjetshme, ku dy peshoret jan\u00eb Vet\u00ebdija Fillestare dhe Fjala.<\/p>

K\u00ebtu, struktura b\u00ebhet e qart\u00eb: ka nj\u00eb qend\u00ebr (Vet\u00ebdija Fillestare)<\/span><\/strong>, ka shfaqjen (Fjala)<\/strong>,<\/span> dhe ka at\u00eb q\u00eb i mban t\u00eb dyja t\u00eb lidhura n\u00eb m\u00ebnyr\u00eb t\u00eb gjall\u00eb (Kuptimi)<\/strong><\/span>. Pa k\u00ebt\u00eb t\u00eb tret\u00ebn, dy t\u00eb parat mund t\u00eb shk\u00ebputen: Vet\u00ebdija t\u00eb humbas\u00eb n\u00eb heshtje ose t\u00eb b\u00ebhet abstraksion; Fjala t\u00eb b\u00ebhet mekanike, e zbraz\u00ebt, e ndar\u00ebse. Por me Kuptimin, Fjala merr jet\u00eb dhe Vet\u00ebdija nuk mbetet e pashprehur. Kuptimi \u00ebsht\u00eb si nj\u00eb rregullator i brendsh\u00ebm: e mban shprehjen t\u00eb v\u00ebrtet\u00eb ndaj qendr\u00ebs.<\/p>

Dhe tani Mirdadi e shpall formul\u00ebn e tij t\u00eb madhe: \u201cVet\u00ebdija Fillestare \u2013 Fjala \u2013 Shpirti i Kuptimit \u2014 ja, o murgj, TRINIA E QENIES: Tre q\u00eb jan\u00eb Nj\u00eb; Nj\u00eb q\u00eb \u00ebsht\u00eb Tre; <\/span><\/strong>t\u00eb barabarta, t\u00eb shtrira bashk\u00eb, t\u00eb p\u00ebrjetshme bashk\u00eb; vet\u00eb-balancuese, vet\u00eb-njoh\u00ebse, vet\u00eb-p\u00ebrmbush\u00ebse; kurr\u00eb duke mos u shtuar e as duke mos u pak\u00ebsuar. Gjithmon\u00eb n\u00eb paqe. Gjithmon\u00eb e nj\u00ebjta. Kjo \u00ebsht\u00eb, o murgj, BALANCA E P\u00cbRSOSUR.\u201d<\/p>

Kjo \u00ebsht\u00eb zemra e pjes\u00ebs s\u00eb par\u00eb:\u00a0balanca e p\u00ebrsosur nuk vjen nga shtypja e nj\u00eb force prej nj\u00eb force tjet\u00ebr, por nga bashk\u00ebveprimi i tre parimeve q\u00eb e mbajn\u00eb realitetin t\u00eb pandar\u00eb<\/strong>.<\/span> Kur Vet\u00ebdija, Fjala dhe Kuptimi jan\u00eb nj\u00eb rrjedh\u00eb e vetme, nuk ka rritje e r\u00ebnie t\u00eb dhunshme, nuk ka \u201ctepric\u00eb\u201d q\u00eb shp\u00ebrthen, as \u201cmunges\u00eb\u201d q\u00eb g\u00ebrryen. Ka paqe jo sepse s\u2019ka l\u00ebvizje, por sepse l\u00ebvizja \u00ebsht\u00eb e rregulluar nga kuptimi dhe e lidhur me qendr\u00ebn.<\/p>

Pastaj ai e prek emrin \u201cZot\u201d me nj\u00eb respekt t\u00eb ftoht\u00eb dhe t\u00eb sakt\u00eb: Njeriu e quan at\u00eb \u2018Zot\u2019, megjith\u00ebse \u00ebsht\u00eb tep\u00ebr e mrekullueshme p\u00ebr t\u2019u em\u00ebrtuar. Megjithat\u00eb i shenjt\u00eb \u00ebsht\u00eb ky em\u00ebr, dhe i shenjt\u00eb \u00ebsht\u00eb gjuha q\u00eb e mban t\u00eb shenjt\u00eb.<\/p>

Pra \u201cZot\u201d \u00ebsht\u00eb em\u00ebr i nevojsh\u00ebm, por kurr\u00eb i mjaftuesh\u00ebm. E v\u00ebrteta nuk futet n\u00eb nj\u00eb fjal\u00eb; fjala thjesht e ruan nj\u00eb drejtim. Dhe n\u00eb \u00e7astin q\u00eb gjuha e p\u00ebrdor emrin p\u00ebr t\u00eb ndar\u00eb, p\u00ebr t\u00eb ulur, p\u00ebr t\u00eb ngritur veten, ajo e ndot kuptimin \u2014 dhe me ndotjen, prishet balanca.<\/p>

Dhe tani Mirdadi e b\u00ebn kthes\u00ebn q\u00eb i fut murgjit n\u00eb telash. Sepse pasi e p\u00ebrshkroi k\u00ebt\u00eb struktur\u00eb si struktur\u00eb t\u00eb Qenies, ai pyet: C\u2019\u00ebsht\u00eb Njeriu, n\u00ebse jo nj\u00eb pasardh\u00ebs i k\u00ebtij Zoti? A mund t\u00eb jet\u00eb ai ndryshe nga Zoti? A nuk \u00ebsht\u00eb lisi i mb\u00ebshtjell\u00eb brenda l\u00ebnd\u00ebs? A nuk \u00ebsht\u00eb Zoti i mb\u00ebshtjell\u00eb brenda Njeriut?<\/p>

Metafora e l\u00ebnd\u00ebs dhe lisit e thot\u00eb qart\u00eb: nuk shton asgj\u00eb nga jasht\u00eb p\u00ebr t\u00eb b\u00ebr\u00eb lisin; e ke brenda, por t\u00eb mb\u00ebshtjell\u00eb. Po ashtu, thot\u00eb ai,\u00a0Zoti \u00ebsht\u00eb i mb\u00ebshtjell\u00eb brenda njeriut<\/strong><\/span>. Jo si krenari, por si potencial i nj\u00eb strukture t\u00eb nj\u00ebjt\u00eb: vet\u00ebdije, fjal\u00eb, kuptim. Dhe ai e shpall pa m\u00ebdyshje: \u201cEdhe njeriu, prandaj, \u00ebsht\u00eb nj\u00eb trini e shenjt\u00eb: nj\u00eb vet\u00ebdije, nj\u00eb fjal\u00eb, nj\u00eb kuptim. Edhe njeriu \u00ebsht\u00eb krijues si Zoti i tij. \u2018Un\u00eb\u2019-ja e tij \u00ebsht\u00eb krijimi i tij.\u201d<\/p>

Kjo fjali ka dy thika: nj\u00ebra \u00ebsht\u00eb madh\u00ebshtore (\u201cje krijues\u201d), tjetra \u00ebsht\u00eb e frikshme (\u201c\u00e7far\u00eb po krijon?\u201d). Sepse n\u00ebse \u201cUn\u00eb\u201d-ja jote krijon bot\u00eb\u2014mendime, ndjesi, realitete personale\u2014at\u00ebher\u00eb jeta jote nuk \u00ebsht\u00eb rast\u00ebsi; \u00ebsht\u00eb produkt i nj\u00eb mekanizmi q\u00eb po punon brenda teje. Dhe k\u00ebtu vjen pyetja q\u00eb e hap gjith\u00eb vazhdimin:<\/p>

\u201cPse nuk \u00ebsht\u00eb njeriu aq i balancuar sa Zoti i tij?\u201d<\/span><\/strong><\/p>

Kjo \u00ebsht\u00eb enigma. Sepse njeriu e ka triad\u00ebn, e ka fuqin\u00eb e fjal\u00ebs, e ka shk\u00ebndij\u00ebn e vet\u00ebdijes, e ka aft\u00ebsin\u00eb p\u00ebr kuptim, por megjithat\u00eb \u00ebsht\u00eb i luhatsh\u00ebm, i ndar\u00eb, n\u00eb konflikt, duke prodhuar dhimbje edhe kur pretendon se k\u00ebrkon paqe. Dhe Mirdadi e mbyll k\u00ebt\u00eb pjes\u00eb me nj\u00eb k\u00ebrkes\u00eb t\u00eb prer\u00eb, si t\u00eb thoshte: tani mos m\u00eb d\u00ebgjo si ide, por si zbulim.<\/p>

Kjo e vendos sken\u00ebn: Balanca e P\u00ebrsosur ekziston si struktur\u00eb e Qenies; njeriu \u00ebsht\u00eb pasardh\u00ebs i saj; prandaj \u00e7ekuilibri njer\u00ebzor nuk \u00ebsht\u00eb \u201cnatyr\u00eb e pashmangshme\u201d, por\u00a0prishje e nj\u00eb lidhjeje<\/strong>: fjala q\u00eb shk\u00ebputet nga kuptimi, kuptimi q\u00eb nuk mbetet nj\u00eb, vet\u00ebdija q\u00eb humbet qendr\u00ebn. Dhe kur kjo ndodh, \u201cUn\u00eb\u201d-ja\u2014q\u00eb duhej t\u00eb ishte Fjal\u00eb krijuese, b\u00ebhet jehon\u00eb, s\u00ebmundje, ndarje. Enigma \u00ebsht\u00eb si rikthehet lidhja. Dhe aty fillon pjesa tjet\u00ebr.<\/p>

Njeriu \u00ebsht\u00eb nj\u00eb zot n\u00eb pelena<\/h2>

Pasi e vendos \u201cTrinin\u00eb e Qenies\u201d si ekuilib\u00ebr i p\u00ebrjetsh\u00ebm \u2014 Vet\u00ebdije, Fjal\u00eb, Kuptim \u2014 Mirdadi e kthen menj\u00ebher\u00eb v\u00ebshtrimin te njeriu dhe thot\u00eb di\u00e7ka q\u00eb \u00ebsht\u00eb nj\u00ebkoh\u00ebsisht madh\u00ebshtore dhe posht\u00ebruese p\u00ebr egon:<\/p>

\u201cNjeriu \u00ebsht\u00eb nj\u00eb zot n\u00eb pelena.\u201d<\/strong><\/span><\/p>

Ai nuk po e lart\u00ebson njeriun n\u00eb kuptimin sentimental. Po e p\u00ebrshkruan si nj\u00eb realitet: te njeriu \u00ebsht\u00eb i mb\u00ebshtjell\u00eb nj\u00eb thelb hyjnor, por ai thelb nuk e njeh veten ende, sepse \u00ebsht\u00eb i mbuluar me shtresa q\u00eb i merr p\u00ebr \u201cveten\u201d. Dhe pastaj i num\u00ebron ato pelena me nj\u00eb qart\u00ebsi t\u00eb ftoht\u00eb: Koha \u00ebsht\u00eb pelen\u00eb. Hap\u00ebsira \u00ebsht\u00eb pelen\u00eb. Mishi \u00ebsht\u00eb pelen\u00eb. Shqisat jan\u00eb pelen\u00eb, dhe gjith\u00e7ka q\u00eb perceptohet me to \u00ebsht\u00eb pelen\u00eb.<\/strong><\/span><\/p>

N\u00eb k\u00ebt\u00eb list\u00eb nuk ka moralizim. Ka mekanik\u00eb: njeriu jeton brenda koh\u00ebs, brenda hap\u00ebsir\u00ebs, brenda trupit dhe brenda shqisave; dhe p\u00ebr aq koh\u00eb sa ai thot\u00eb \u201cUn\u00eb\u201d duke i n\u00ebnkuptuar k\u00ebto, \u201cUn\u00eb\u201d-ja e tij \u00ebsht\u00eb e d\u00ebnuar t\u00eb jet\u00eb e paq\u00ebndrueshme. Sepse koha ndryshon, hap\u00ebsira ndryshon, trupi ndryshon, ndjesit\u00eb ndryshojn\u00eb \u2014 dhe \u201cUn\u00eb\u201d-ja q\u00eb mb\u00ebshtetet mbi to ndryshon bashk\u00eb me to.<\/p>

Mirdadi e jep me nj\u00eb figur\u00eb t\u00eb thjesht\u00eb:\u00a0n\u00ebna e di se pelenat s\u2019jan\u00eb foshnja; foshnja nuk e di.<\/strong>\u00a0Dhe ky \u00ebsht\u00eb problemi i njeriut: ai \u00ebsht\u00eb ende \u201cfoshnj\u00eb\u201d n\u00eb njohjen e vetes. Ai \u00ebsht\u00eb tep\u00ebr i vet\u00ebdijsh\u00ebm p\u00ebr mb\u00ebshtjell\u00ebsit q\u00eb i nd\u00ebrrohen \u201cnga dita n\u00eb dit\u00eb dhe nga epoka n\u00eb epok\u00eb\u201d; prandaj vet\u00ebdija e tij \u00ebsht\u00eb gjithmon\u00eb n\u00eb fluks.<\/p>

Dhe k\u00ebtu ai e lidh drejtp\u00ebrdrejt me triad\u00ebn e m\u00ebparshme:<\/p>

  • Kur\u00a0vet\u00ebdija<\/strong>\u00a0\u00ebsht\u00eb n\u00eb fluks, ajo nuk q\u00ebndron n\u00eb qend\u00ebr.<\/li>
  • Kur vet\u00ebdija nuk q\u00ebndron n\u00eb qend\u00ebr,\u00a0fjala<\/strong>\u00a0(q\u00eb \u00ebsht\u00eb vet\u00ebdija e shprehur) del e turbullt, e paqart\u00eb, pa kuptim t\u00eb prer\u00eb.<\/li>
  • Kur fjala nuk \u00ebsht\u00eb e qart\u00eb,\u00a0kuptimi<\/strong>\u00a0mjegullohet.<\/li>
  • Kur kuptimi mjegullohet, jeta del nga ekuilibri.<\/li><\/ul>

    Prandaj ai e quan gjendjen njer\u00ebzore:\u00a0\u201ckonfuzion i trefisht\u00eb, i konfonduar tri her\u00eb.\u201d<\/strong>\u00a0\u00cbsht\u00eb trefish sepse prishja nuk \u00ebsht\u00eb vet\u00ebm n\u00eb nj\u00eb vend; \u00ebsht\u00eb nj\u00eb prishje zinxhir: vet\u00ebdija l\u00ebkundet, fjala rr\u00ebshqet, kuptimi humbet. Dhe kur k\u00ebto tre nuk jan\u00eb m\u00eb nj\u00eb trup i vet\u00ebm, njeriu s\u2019mund t\u00eb ruaj\u00eb \u201cbalanc\u00ebn e p\u00ebrsosur\u201d \u2014 jo se nuk do, por sepse mekanizmi i tij i brendsh\u00ebm \u00ebsht\u00eb b\u00ebr\u00eb si nj\u00eb rrot\u00eb me bosht t\u00eb shtremb\u00ebr: edhe n\u00ebse rrotullohet, rrotullohet duke dridhur.<\/p>

    K\u00ebshtu, thot\u00eb Mirdadi, njeriu fillon t\u00eb lutet p\u00ebr ndihm\u00eb \u2014 jo si akt devocioni romantik, por si pasoj\u00eb e pashmangshme e jo-ekuilibrit:<\/p>

    Klithmat e tij rrokullisen n\u00eb epoka; ajri r\u00ebndohet nga r\u00ebnkimet; deti kripet nga lot\u00ebt; toka \u00e7ahet nga varret; qiejt shurdhohen nga lutjet.<\/strong><\/span><\/p>

    Ai e ngre vuajtjen njer\u00ebzore n\u00eb nj\u00eb kor kozmik, jo p\u00ebr dram\u00eb, por p\u00ebr t\u00eb treguar se problemi \u00ebsht\u00eb universal: \u00e7do njeri q\u00eb e merr mb\u00ebshtjell\u00ebsin p\u00ebr foshnj\u00ebn, do t\u00eb vuaj\u00eb \u2014 sepse do t\u00eb p\u00ebrpiqet t\u00eb b\u00ebj\u00eb t\u00eb p\u00ebrjetshme di\u00e7ka q\u00eb \u00ebsht\u00eb e p\u00ebrkohshme, do t\u00eb k\u00ebrkoj\u00eb siguri absolute mbi forma q\u00eb ndryshojn\u00eb. Dhe ja ku e prek nyjen m\u00eb t\u00eb rrezikshme:\u00a0kuptimin e fjal\u00ebs \u201cUn\u00eb\u201d.<\/strong><\/p>

    Ai thot\u00eb se n\u00eb momentin kur njeriu thot\u00eb \u201cUn\u00eb\u201d, ai e \u00e7an Fjal\u00ebn m\u00eb dysh:<\/p>

    • n\u00eb nj\u00ebr\u00ebn an\u00eb vendos\u00a0pelenat<\/strong>\u00a0(koh\u00ebn, hap\u00ebsir\u00ebn, trupin, rolin, at\u00eb q\u00eb ndryshon),<\/li>
    • n\u00eb an\u00ebn tjet\u00ebr vendos\u00a0Vetveten e pavdekshme t\u00eb Zotit<\/strong>\u00a0(at\u00eb q\u00eb nuk ndryshon).<\/li><\/ul>

      Por a e ndan njeriu v\u00ebrtet t\u00eb Pandashmen? Mirdadi p\u00ebrgjigjet menj\u00ebher\u00eb:\u00a0kurrsesi.<\/strong>\u00a0T\u00eb Pandashmen nuk e ndan asnj\u00eb fuqi, \u201cmadje as e Zotit\u201d. Ndarja ndodh vet\u00ebm n\u00eb imagjinat\u00ebn e papjekur. \u00cbsht\u00eb nj\u00eb gabim i vet\u00ebdijes foshnjore: ajo imagjinon dy bot\u00eb, dy realitete, dy qendra, dhe pastaj jeton si t\u00eb ishte n\u00eb nj\u00eb luft\u00eb mbijetese.<\/p>

      Dhe k\u00ebtu ai e p\u00ebrshkruan tragjedin\u00eb si nj\u00eb keqkuptim heroik: njeriu, si foshnj\u00eb, \u201cngjesh arm\u00ebt\u201d dhe i shpall luft\u00eb\u00a0Gjith\u00eb-Vetes s\u00eb Pafund<\/strong>\u00a0duke besuar se ajo \u00ebsht\u00eb armiku i qenies s\u00eb tij. \u00cbsht\u00eb luft\u00eb e pabarabart\u00eb q\u00eb s\u2019mund t\u00eb fitohet, sepse si mund t\u00eb fitoj\u00eb nj\u00eb fragment kund\u00ebr t\u00ebr\u00ebsis\u00eb ku vet\u00eb jeton?<\/p>

      Prandaj, thot\u00eb Mirdadi, n\u00eb k\u00ebt\u00eb luft\u00eb njeriu\u00a0e gris mishin n\u00eb copa<\/strong>\u00a0dhe e derdh gjakun n\u00eb rrjedha. Dhe nd\u00ebrkoh\u00eb, Zoti \u2014 \u201cAti-N\u00ebn\u00eb\u201d \u2014 v\u00ebshtron me dashuri. Jo me indiferenc\u00eb, jo me d\u00ebnim t\u00eb nxituar, por me nj\u00eb dije t\u00eb qet\u00eb: njeriu nuk po shkat\u00ebrron thelbin e vet; po shkat\u00ebrron vet\u00ebm perdet e r\u00ebnda. Ai nuk po derdh \u201cjet\u00ebn\u201d e tij t\u00eb v\u00ebrtet\u00eb; po derdh t\u00ebmthin e hidhur q\u00eb e verbon ndaj nj\u00ebshm\u00ebris\u00eb s\u00eb tij me t\u00eb Vetmin.<\/p>

      K\u00ebtu Mirdadi e ndryshon kuptimin e dhimbjes:\u00a0dhimbja b\u00ebhet funksion zgjimi.<\/strong>\u00a0Jo sepse dhimbja \u00ebsht\u00eb e mir\u00eb n\u00eb vetvete, por sepse n\u00eb nj\u00eb vet\u00ebdije q\u00eb nuk l\u00ebviz p\u00ebrmes kuptimit, vet\u00ebm nj\u00eb goditje e fort\u00eb e \u00e7an mb\u00ebshtjell\u00ebsin. Perdet rrall\u00eb \u00e7ahen nga ide t\u00eb bukura; \u00e7ahen kur jeta i shtyn deri n\u00eb skaj.<\/p>

      Prandaj ai thot\u00eb di\u00e7ka q\u00eb \u00ebsht\u00eb si \u201cfat\u201d i njeriut: t\u00eb luftoj\u00eb, t\u00eb gjakoset, t\u00eb rr\u00ebzohet, t\u00eb fik\u00ebt dhe n\u00eb fund t\u00eb zgjohet, ta lidh\u00eb \u00e7arjen brenda \u201cUni\u201d-t me mishin e vet dhe ta vulos\u00eb me gjakun e vet.<\/strong><\/p>

      Kjo nuk \u00ebsht\u00eb thirrje p\u00ebr martiriz\u00ebm fetar. \u00cbsht\u00eb gjuh\u00eb e transformimit t\u00eb mish\u00ebruar: ndarja brenda \u201cUn\u00eb\u201d nuk mbyllet me teori; mbyllet kur njeriu e paguan iluzionin deri sa iluzioni nuk i shitet m\u00eb. Kur e v\u00ebrteta b\u00ebhet m\u00eb e lir\u00eb se g\u00ebnjeshtra, edhe pse g\u00ebnjeshtra ishte \u201ce rehatshme\u201d.<\/p>

      Dhe prej k\u00ebtu vjen paralajm\u00ebrimi i tij final n\u00eb k\u00ebt\u00eb fragment \u2014 paralajm\u00ebrimi p\u00ebr p\u00ebrdorimin e fjal\u00ebs \u201cUn\u00eb\u201d: p\u00ebr aq koh\u00eb sa \u201cUn\u00eb\u201d p\u00ebr ty do t\u00eb thot\u00eb pelenat dhe jo foshnj\u00ebn brenda tyre, \u201cUn\u00eb\u201d nuk b\u00ebhet en\u00eb shnd\u00ebrrimi; b\u00ebhet nj\u00eb\u00a0sit\u00eb<\/strong>\u00a0q\u00eb shoshit kot\u00ebsi. Dhe n\u00eb vend q\u00eb t\u00eb mbledh\u00ebsh jet\u00eb, do t\u00eb mbledh\u00ebsh \u201cVdekjen me gjith\u00eb pjell\u00ebn e saj t\u00eb dhembjeve\u201d.<\/p>

      Kjo \u00ebsht\u00eb nj\u00eb fjali e eg\u00ebr, por e sakt\u00eb sipas logjik\u00ebs s\u00eb Mirdadit: kur \u201cUn\u00eb\u201d-ja identifikohet me at\u00eb q\u00eb ndryshon, ajo shpenzon energji pa pushim p\u00ebr t\u00eb mbajtur t\u00eb pal\u00ebvizshme t\u00eb l\u00ebvizshmen. Ajo prodhon ankth, luft\u00eb, kontroll, faj, armiq, gardhe. Dhe sa m\u00eb shum\u00eb shoshit, aq m\u00eb shum\u00eb humbet thelbin \u2014 sepse sita nuk mban uj\u00eb; ajo vet\u00ebm ndan dhe l\u00eb t\u00eb rrjedh\u00eb.<\/p>

      K\u00ebshtu, \u201cNjeriu-zot n\u00eb pelena\u201d nuk \u00ebsht\u00eb vet\u00ebm figur\u00eb poetike. \u00cbsht\u00eb diagnoz\u00eb e sakt\u00eb e nj\u00eb vet\u00ebdijeje q\u00eb e ka brenda struktur\u00ebn e balanc\u00ebs (vet\u00ebdije\u2013fjal\u00eb\u2013kuptim), por e humb sepse merr mb\u00ebshtjell\u00ebsin p\u00ebr qenie. Dhe p\u00ebr sa koh\u00eb \u201cUn\u00eb\u201d i tij do t\u00eb thot\u00eb mb\u00ebshtjell\u00ebs, ai do t\u00eb vazhdoj\u00eb t\u00eb luftoj\u00eb me t\u00eb Pandashmen derisa lufta ta lodh\u00eb, ta \u00e7aj\u00eb, dhe m\u00eb n\u00eb fund ta kthej\u00eb n\u00eb kuptim.<\/p>

      \u201cEna shkrir\u00ebse\u201d dhe \u201csita\u201d: Fjala e Zotit dhe fjala e njeriut<\/h2>

      Mirdadi, pasi e ka vendosur m\u00eb par\u00eb \u201cUn\u00eb\u201d-n si Fjal\u00eb Krijuese dhe ekuilibrin si nj\u00eb bashk\u00ebpunim i gjall\u00eb midis Vet\u00ebdijes, Fjal\u00ebs dhe Kuptimit, tani e fut njeriun n\u00eb prov\u00ebn konkrete:\u00a0si funksionon fjala kur del nga goja jote?<\/strong>\u00a0A \u00ebsht\u00eb nj\u00eb fuqi q\u00eb bashkon, apo nj\u00eb veg\u00ebl q\u00eb ndan?<\/p>

      Ai e hap k\u00ebt\u00eb pjes\u00eb me nj\u00eb dallim t\u00eb mpreht\u00eb: fjala e Zotit \u00ebsht\u00eb si\u00a0en\u00eb shkrir\u00ebse<\/strong>, nd\u00ebrsa fjala e njeriut shpesh \u00ebsht\u00eb si\u00a0sit\u00eb<\/strong>.<\/p>

      \u201cEna shkrir\u00ebse\u201d<\/span><\/strong> \u00ebsht\u00eb fjala e Zotit: \u00e7far\u00eb krijon, e shkrin dhe e bashkon n\u00eb nj\u00eb. Nuk e merr nj\u00ebr\u00ebn pjes\u00eb si t\u00eb denj\u00eb dhe tjetr\u00ebn si t\u00eb paden\u00eb; nuk e pranon nj\u00ebr\u00ebn si t\u00eb vlefshme dhe tjetr\u00ebn si t\u00eb pavlefshme. Sepse fjala hyjnore, duke pasur Kuptimin , e di se krijimi dhe Krijuesi nuk jan\u00eb dy gj\u00ebra t\u00eb huaja. Ajo e di se t\u00eb hedh\u00ebsh posht\u00eb nj\u00eb pjes\u00eb do t\u00eb thot\u00eb t\u00eb hedh\u00ebsh posht\u00eb t\u00eb t\u00ebr\u00ebn; dhe t\u00eb hedh\u00ebsh posht\u00eb t\u00eb t\u00ebr\u00ebn do t\u00eb thot\u00eb t\u00eb hedh\u00ebsh posht\u00eb vetveten. Prandaj, thot\u00eb Mirdadi, fjala hyjnore mbetet nj\u00eb<\/strong>\u00a0n\u00eb q\u00ebllim dhe n\u00eb kuptim. Ajo nuk cop\u00ebtohet nga brenda.<\/p>

      Nd\u00ebrsa \u201csita\u201d \u00ebsht\u00eb fjala e njeriut: \u00e7far\u00eb krijon, e v\u00eb n\u00eb p\u00ebrplasje. Ajo zgjedh dhe p\u00ebrjashton pa pushim, i v\u00eb gj\u00ebrat \u201cn\u00eb grushta e n\u00eb goditje\u201d. Sot e nxjerr k\u00ebt\u00eb si mik; nes\u00ebr e hedh at\u00eb si armik. Dhe pastaj ndodh ajo q\u00eb e zbulon natyr\u00ebn e sit\u00ebs: miku i djesh\u00ebm kthehet n\u00eb armik sot; armiku i sot\u00ebm b\u00ebhet mik nes\u00ebr. Pra fjala e njeriut nuk ka nj\u00eb bosht t\u00eb pal\u00ebvizsh\u00ebm; ajo ndjek luhatjen e \u201cUn\u00eb\u201d-s s\u00eb tij t\u00eb mb\u00ebshtjell\u00eb, e cila e nd\u00ebrton kuptimin sipas gjendjes, interesit, frik\u00ebs dhe krenaris\u00eb.<\/p>

      K\u00ebtu Mirdadi e quan luft\u00ebn njer\u00ebzore \u201cmizore dhe e pafrytshme\u201d, sepse nuk \u00ebsht\u00eb luft\u00eb kund\u00ebr nj\u00eb armiku real; \u00ebsht\u00eb luft\u00eb\u00a0kund\u00ebr vetes<\/span><\/strong>. Njeriu e shpall nj\u00eb pjes\u00eb t\u00eb realitetit \u201carmik\u201d dhe pastaj e shpenzon jet\u00ebn duke e luftuar at\u00eb pjes\u00eb, pa e kuptuar se e ka shpallur armik me t\u00eb nj\u00ebjt\u00ebn veg\u00ebl q\u00eb shpall mikun: me fjal\u00ebn e tij, me \u201cUn\u00eb\u201d-n e tij.<\/p>

      Dhe ja ku ai e fut thik\u00ebn: arsyeja pse kjo luft\u00eb vazhdon \u00ebsht\u00eb se njeriu \u201ci mungon Shpirti i Shenjt\u00eb\u201d \u2014 jo si dogm\u00eb, por si funksion:\u00a0Kuptimi i Shenjt\u00eb<\/strong>\u00a0q\u00eb ta b\u00ebj\u00eb t\u00eb kuptoj\u00eb se ai dhe krijimi i tij jan\u00eb nj\u00eb; se t\u00eb \u201cd\u00ebbosh armikun\u201d do t\u00eb thot\u00eb t\u00eb d\u00ebbosh edhe mikun, sepse \u201carmik\u201d dhe \u201cmik\u201d jan\u00eb dy etiketa t\u00eb krijuara nga e nj\u00ebjta mendje.<\/p>

      Ai e b\u00ebn edhe m\u00eb t\u00eb qart\u00eb me nj\u00eb shembull q\u00eb duket i thjesht\u00eb, por n\u00eb fakt e shkat\u00ebrron absolutizmin e gjykimit: ajo q\u00eb ti e hedh posht\u00eb si t\u00eb keqe, dikush tjet\u00ebr e merr si t\u00eb mir\u00eb. Si mundet nj\u00eb gj\u00eb e vetme t\u00eb jet\u00eb n\u00eb t\u00eb nj\u00ebjt\u00ebn koh\u00eb dy gj\u00ebra q\u00eb e p\u00ebrjashtojn\u00eb nj\u00ebra-tjetr\u00ebn? Mirdadi thot\u00eb: nuk \u00ebsht\u00eb as nj\u00ebr\u00ebn, as tjetr\u00ebn \u201cn\u00eb vetvete\u201d; b\u00ebhet e till\u00eb sepse \u201cUn\u00eb\u201d-ja jote e ka b\u00ebr\u00eb t\u00eb keqe, nd\u00ebrsa nj\u00eb \u201cUn\u00eb\u201d tjet\u00ebr e ka b\u00ebr\u00eb t\u00eb mir\u00eb. Kjo nuk \u00ebsht\u00eb relativiz\u00ebm banal; \u00ebsht\u00eb diagnostik\u00eb:\u00a0vlera q\u00eb ne i v\u00ebm\u00eb gj\u00ebrave \u00ebsht\u00eb shpesh produkt i qendr\u00ebs son\u00eb t\u00eb momentit<\/strong><\/span>, jo nj\u00eb cil\u00ebsi e pavarur q\u00eb ekziston si gur i ngurt\u00eb n\u00eb bot\u00eb.<\/p>

      Dhe k\u00ebtu Mirdadi e rikthen ligjin e tij: ajo q\u00eb mund t\u00eb krijoj\u00eb, mund edhe t\u00eb \u201c\u00e7krijoj\u00eb\u201d. N\u00ebse \u201cUn\u00eb\u201d-ja jote e krijoi armikun, e nj\u00ebjta \u201cUn\u00eb\u201d mund ta shp\u00ebrb\u00ebj\u00eb at\u00eb armik \u2014 ose ta rikrijoj\u00eb si mik. Por p\u00ebr k\u00ebt\u00eb, thot\u00eb ai, \u201cUn\u00eb\u201d-i jot duhet t\u00eb b\u00ebhet en\u00eb shkrir\u00ebse, jo sit\u00eb. Dhe p\u00ebr k\u00ebt\u00eb t\u00eb duhet Kuptimi. Prandaj ai e p\u00ebrmbledh me nj\u00eb urdh\u00ebr t\u00eb vet\u00ebm: n\u00ebse do t\u00eb lutesh p\u00ebr di\u00e7ka, lutu \u201cs\u00eb pari dhe s\u00eb fundi\u201d p\u00ebr\u00a0Kuptim<\/strong>.<\/p>

      Sepse Kuptimi \u00ebsht\u00eb ajo q\u00eb e ndalon fjal\u00ebn t\u00eb bjer\u00eb n\u00eb ndarje. Fjala pa Kuptim kthehet n\u00eb arm\u00eb; me Kuptim kthehet n\u00eb mjet shkrirjeje. Dhe Mirdadi e mban k\u00ebt\u00eb ton pa kompromis: \u201cMos u b\u00ebni sita\u201d, thot\u00eb ai, sepse fjala e Zotit \u00ebsht\u00eb jet\u00eb, dhe jeta \u00ebsht\u00eb en\u00eb ku gjith\u00e7ka b\u00ebhet nj\u00ebshm\u00ebri e pandashme, ku gjith\u00e7ka \u00ebsht\u00eb n\u00eb ekuilib\u00ebr t\u00eb p\u00ebrsosur, ku gjith\u00e7ka \u00ebsht\u00eb \u201ce denj\u00eb p\u00ebr autorin\u201d e vet \u2014 Trinin\u00eb e Shenjt\u00eb. Dhe pastaj e kthen nga njeriu: sa m\u00eb e denj\u00eb duhet t\u00eb jet\u00eb kjo edhe p\u00ebr ty, q\u00eb je mbart\u00ebs i asaj strukture?<\/p>

      Por ai nuk e l\u00eb k\u00ebtu. Ai e zgjeron p\u00ebrtej etiketimeve \u201carmik\/mik\u201d dhe fut nj\u00eb tem\u00eb m\u00eb t\u00eb madhe:\u00a0gardhet<\/strong>.<\/span><\/p>

      Ai thot\u00eb se fjala e Zotit \u00ebsht\u00eb gjithp\u00ebrfshir\u00ebse; nuk ka barriera e as gardhe. Nd\u00ebrsa fjala e njeriut \u00ebsht\u00eb e shqyer me gardhe dhe barriera: \u201ckjo \u00ebsht\u00eb e imja\u201d, \u201cajo \u00ebsht\u00eb e jotja\u201d; \u201ckjo \u00ebsht\u00eb brenda\u201d, \u201cajo \u00ebsht\u00eb jasht\u00eb\u201d; \u201ck\u00ebtu jam un\u00eb\u201d, \u201catje jan\u00eb t\u00eb tjer\u00ebt\u201d. Dhe ai jep nj\u00eb paralajm\u00ebrim q\u00eb ting\u00ebllon si k\u00ebrc\u00ebnim, por \u00ebsht\u00eb thjesht pasoj\u00eb logjike: ruajuni gardheve, sepse\u00a0ti nuk e rrethon t\u00eb keqen; ti e rrethon mashtrimin dhe e p\u00ebrjashton t\u00eb v\u00ebrtet\u00ebn<\/span><\/strong>. Pastaj kur kthehesh dhe e sheh veten brenda gardhit, e gjen veten ball\u00eb p\u00ebr ball\u00eb me vdekjen \u2014 sepse vdekja, thot\u00eb ai, \u00ebsht\u00eb mashtrimi me nj\u00eb em\u00ebr tjet\u00ebr. Jo vdekja si ngjarje biologjike, por vdekja si gjendje: izolim, ndarje, humbje e lidhjes.<\/p>

      K\u00ebtu Mirdadi b\u00ebn nj\u00eb l\u00ebvizje t\u00eb pazakont\u00eb: ai e shkat\u00ebrron iden\u00eb e pron\u00ebsis\u00eb s\u00eb plot\u00eb. Ai thot\u00eb: mishi dhe kocka jote nuk jan\u00eb vet\u00ebm t\u00eb tuat; duar t\u00eb panum\u00ebrta jan\u00eb \u201czhytur\u201d me ty n\u00eb t\u00eb nj\u00ebjt\u00ebt kazan\u00eb t\u00eb tok\u00ebs dhe t\u00eb qiellit prej nga vjen trupi dhe ku kthehet.<\/span> <\/strong>Pastaj e \u00e7on edhe m\u00eb tej: drita n\u00eb syt\u00eb e tu nuk \u00ebsht\u00eb vet\u00ebm e jotja; \u00ebsht\u00eb drita e Diellit q\u00eb e ndajn\u00eb t\u00eb gjith\u00eb. Ai e thot\u00eb n\u00eb m\u00ebnyr\u00eb t\u00eb mpreht\u00eb: \u00e7far\u00eb do t\u00eb shihte syri yt tek un\u00eb, po t\u00eb mos ishte drita n\u00eb mua? \u201c\u00cbsht\u00eb drita ime q\u00eb e sheh veten n\u00eb syrin t\u00ebnd; \u00ebsht\u00eb drita jote q\u00eb e sheh veten n\u00eb syrin tim.\u201d N\u00ebse un\u00eb do t\u00eb isha err\u00ebsir\u00eb e plot\u00eb, shikimi yt mbi mua do t\u00eb ishte err\u00ebsir\u00eb e plot\u00eb.<\/p>

      Pastaj e merr frym\u00ebn: fryma n\u00eb kraharorin t\u00ebnd nuk \u00ebsht\u00eb vet\u00ebm e jotja; t\u00eb gjith\u00eb ata q\u00eb marrin frym\u00eb, ose kan\u00eb marr\u00eb frym\u00eb ndonj\u00ebher\u00eb, marrin frym\u00eb n\u00eb ty. Ai e lidh me Adam-in: a nuk \u00ebsht\u00eb fryma e Adamit ende duke i fryr\u00eb mushk\u00ebrit\u00eb e tua? A nuk rreh zemra e Adamit ende n\u00eb zemrat tuaja? Qoft\u00eb si metafor\u00eb, qoft\u00eb si pohim i nd\u00ebrvar\u00ebsis\u00eb, ideja \u00ebsht\u00eb e qart\u00eb:\u00a0ti nuk je nj\u00eb ishull i mbyllur; je nj\u00eb nyje n\u00eb nj\u00eb rrjet\u00eb t\u00eb gjall\u00eb<\/strong>.<\/span><\/p>

      Ai e b\u00ebn t\u00eb nj\u00ebjt\u00ebn edhe me mendimet: mendimet e tua nuk jan\u00eb vet\u00ebm t\u00eb tuat; deti i mendimit t\u00eb p\u00ebrbashk\u00ebt i pretendon si t\u00eb vetat, dhe ashtu b\u00ebjn\u00eb t\u00eb gjitha qeniet menduese q\u00eb ndajn\u00eb at\u00eb det. Dhe edhe \u00ebndrrat: universi i t\u00ebr\u00eb \u00ebnd\u00ebrron n\u00eb \u00ebndrrat e tua. Edhe sht\u00ebpia: sht\u00ebpia jote nuk \u00ebsht\u00eb vet\u00ebm e jotja; \u00ebsht\u00eb edhe e mikut, e miz\u00ebs, e miut, e maces, e krijesave q\u00eb e ndajn\u00eb me ty. Kjo nuk \u00ebsht\u00eb thirrje morale p\u00ebr \u201ct\u00eb jesh i mir\u00eb\u201d; \u00ebsht\u00eb shkat\u00ebrrim i p\u00ebrfytyrimit t\u00eb nj\u00eb pron\u00ebsie absolute q\u00eb ushqen gardhet.<\/p>

      Dhe k\u00ebtu Mirdadi e sjell metafor\u00ebn e tij p\u00ebrfundimtare:\u00a0Fjala \u00ebsht\u00eb oqeani; ti je reja.<\/strong>\u00a0<\/span>Reja \u00ebsht\u00eb re vet\u00ebm sepse mban oqeanin brenda saj. Por e marr\u00eb \u00ebsht\u00eb reja q\u00eb e shpenzon jet\u00ebn duke u p\u00ebrpjekur t\u00eb gozhdohet n\u00eb hap\u00ebsir\u00eb, p\u00ebr ta ruajtur form\u00ebn e vet p\u00ebrgjithmon\u00eb \u2014 identitetin e vet, emrin e vet, konturin e vet. \u00c7far\u00eb korr nga kjo p\u00ebrpjekje? Shpresa t\u00eb zhg\u00ebnjyera dhe kot\u00ebsi t\u00eb hidhur. Dhe pastaj vjen ligji: n\u00ebse nuk e humbet veten, nuk mund ta gjesh veten. N\u00ebse nuk \u201cvdes\u201d si re, nuk mund ta gjesh oqeanin brenda vetes, i cili \u00ebsht\u00eb i vetmi \u201cvet\u201d i saj.<\/p>

      \u201cKok\u00ebfort\u00eb\u201d \u00ebsht\u00eb identiteti i ngurt\u00eb; \u201cgjetje\u201d \u00ebsht\u00eb shp\u00ebrb\u00ebrja e tij. Prandaj Mirdadi thot\u00eb: njeriu \u00ebsht\u00eb nj\u00eb re q\u00eb mban Zotin; por n\u00ebse nuk zbrazet nga vetja, nuk mund ta gjej\u00eb veten. Dhe ai e thot\u00eb si g\u00ebzim, jo si humbje: \u201cAh, g\u00ebzimi i t\u00eb qenit bosh!\u201d Pastaj: \u201cAh, g\u00ebzimi i t\u00eb qenit i humbur!\u201d \u2014 sepse t\u00eb \u201chumbesh\u201d n\u00eb Fjal\u00eb do t\u00eb thot\u00eb t\u00eb dal\u00ebsh nga izolimi i sit\u00ebs dhe t\u00eb hysh n\u00eb p\u00ebrfshirjen e en\u00ebs.<\/p>

      Dhe prap\u00eb ai kthehet te e nj\u00ebjta lutje: lutu p\u00ebr Kuptim. Kur Kuptimi i Shenjt\u00eb e gjen zemr\u00ebn, thot\u00eb ai, nuk ka asgj\u00eb n\u00eb \u201cpamasin\u00eb e Zotit\u201d q\u00eb t\u00eb mos t\u00eb p\u00ebrgjigjet me g\u00ebzim sa her\u00eb q\u00eb ti thua \u201cUn\u00eb\u201d. Kjo do t\u00eb thot\u00eb: \u201cUn\u00eb\u201d-ja jote pushon s\u00eb qen\u00eb thirrje ndar\u00ebse dhe b\u00ebhet tingull q\u00eb rezonon me t\u00eb t\u00ebr\u00ebn. Kur \u201cUn\u00eb\u201d nuk \u00ebsht\u00eb gardh, bota nuk e d\u00ebgjon si provokim; e d\u00ebgjon si pjes\u00eb.<\/p>

      Dhe at\u00ebher\u00eb, thot\u00eb ai, edhe vdekja ndryshon funksion: b\u00ebhet arm\u00eb n\u00eb duart e tua p\u00ebr t\u00eb mposhtur vdekjen. Jo n\u00eb kuptimin e shmangies biologjike, por n\u00eb kuptimin e prishjes s\u00eb mashtrimit q\u00eb quhet \u201cndarje\u201d. Dhe jeta i jep zemr\u00ebs \u201c\u00e7el\u00ebsin e art\u00eb\u201d p\u00ebr t\u00eb hyr\u00eb n\u00eb zemr\u00ebn e saj pa kufi. Ai e quan at\u00eb \u00e7el\u00ebs:\u00a0Dashuria<\/strong>.<\/p>

      Pastaj vjen Shamadam-i dhe e godet me cinizmin e vet: \u201cS\u2019kisha \u00ebnd\u00ebrruar kurr\u00eb q\u00eb kaq shum\u00eb urt\u00ebsi mund t\u00eb shtrydhej nga nj\u00eb lecke dhe nj\u00eb fshes\u00eb\u201d \u2014 duke e tallur Mirdadin si sh\u00ebrb\u00ebtor. Mirdadi p\u00ebrgjigjet shkurt dhe pa nerv: gjith\u00e7ka \u00ebsht\u00eb depo urt\u00ebsie p\u00ebr t\u00eb urtin; p\u00ebr t\u00eb paurtin, urt\u00ebsia vet\u00eb \u00ebsht\u00eb marr\u00ebzi. Shamadam-i e pranon se gjuha e Mirdadit \u00ebsht\u00eb e mpreht\u00eb, por thot\u00eb se fjal\u00ebt e tij jan\u00eb \u201cshum\u00eb t\u00eb v\u00ebshtira p\u00ebr t\u2019u d\u00ebgjuar\u201d. Dhe Mirdadi e kthen edhe nj\u00eb her\u00eb te thelbi: fjal\u00ebt jan\u00eb t\u00eb lehta;\u00a0veshi \u00ebsht\u00eb i fort\u00eb<\/strong>. Mjer\u00eb ata q\u00eb d\u00ebgjojn\u00eb dhe nuk d\u00ebgjojn\u00eb; mjer\u00eb ata q\u00eb shohin dhe nuk shohin.<\/p>

      E kund\u00ebrshtimi i fundit i Shamadam-it e zbulon pse veshi ngurt\u00ebsohet: ai s\u2019pranon \u201cmarr\u00ebzin\u00eb\u201d q\u00eb Shamadam-i dhe Mirdadi jan\u00eb i nj\u00ebjti thelb; q\u00eb mjeshtri dhe sh\u00ebrb\u00ebtori jan\u00eb t\u00eb barabart\u00eb. Kjo \u00ebsht\u00eb pika ku sita e egos e mbyll der\u00ebn: sepse barazia e thelbit do t\u2019i rr\u00ebzonte gardhet, do t\u2019i shkrinte etiketat, do t\u2019ia kthente fjal\u00ebn nga sit\u00eb n\u00eb en\u00eb \u2014 dhe kjo p\u00ebr egon \u00ebsht\u00eb si vdekje.<\/p>

      K\u00ebshtu, n\u00eb k\u00ebt\u00eb fragment, Mirdadi nuk po flet thjesht p\u00ebr moral: ai po p\u00ebrshkruan\u00a0dy m\u00ebnyra t\u00eb ndryshme t\u00eb energjis\u00eb s\u00eb fjal\u00ebs<\/strong><\/span>. Nj\u00ebra shkrin dhe bashkon sepse ka Kuptim; tjetra filtron dhe p\u00ebrplas sepse i mungon Kuptimi.<\/span> <\/strong>Dhe e gjith\u00eb rruga e tij p\u00ebrmblidhet n\u00eb nj\u00eb k\u00ebrkes\u00eb t\u00eb vetme, t\u00eb p\u00ebrs\u00ebritur derisa t\u00eb b\u00ebhet dhimbsh\u00ebm e qart\u00eb: n\u00ebse do t\u00eb k\u00ebrkosh di\u00e7ka, k\u00ebrko Kuptim \u2014 sepse Kuptimi \u00ebsht\u00eb ai q\u00eb e shnd\u00ebrron \u201cUn\u00eb\u201d-n nga gardh n\u00eb rezonanc\u00eb, dhe jet\u00ebn nga luft\u00eb n\u00eb ekuilib\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":"

      Nj\u00eb lexim i thell\u00eb i Mirdadit mbi \u201cUni\u201d-n, Trinin\u00eb e Qenies dhe balanc\u00ebn e p\u00ebrjetshme: kur fjala shkrin e bashkon, dhe kur ndan e krijon luft\u00eb brenda vetes.<\/p>","protected":false},"author":1,"featured_media":7715,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"ocean_post_layout":"","ocean_both_sidebars_style":"","ocean_both_sidebars_content_width":0,"ocean_both_sidebars_sidebars_width":0,"ocean_sidebar":"","ocean_second_sidebar":"","ocean_disable_margins":"enable","ocean_add_body_class":"","ocean_shortcode_before_top_bar":"","ocean_shortcode_after_top_bar":"","ocean_shortcode_before_header":"","ocean_shortcode_after_header":"","ocean_has_shortcode":"","ocean_shortcode_after_title":"","ocean_shortcode_before_footer_widgets":"","ocean_shortcode_after_footer_widgets":"","ocean_shortcode_before_footer_bottom":"","ocean_shortcode_after_footer_bottom":"","ocean_display_top_bar":"default","ocean_display_header":"default","ocean_header_style":"","ocean_center_header_left_menu":"","ocean_custom_header_template":"","ocean_custom_logo":0,"ocean_custom_retina_logo":0,"ocean_custom_logo_max_width":0,"ocean_custom_logo_tablet_max_width":0,"ocean_custom_logo_mobile_max_width":0,"ocean_custom_logo_max_height":0,"ocean_custom_logo_tablet_max_height":0,"ocean_custom_logo_mobile_max_height":0,"ocean_header_custom_menu":"","ocean_menu_typo_font_family":"","ocean_menu_typo_font_subset":"","ocean_menu_typo_font_size":0,"ocean_menu_typo_font_size_tablet":0,"ocean_menu_typo_font_size_mobile":0,"ocean_menu_typo_font_size_unit":"px","ocean_menu_typo_font_weight":"","ocean_menu_typo_font_weight_tablet":"","ocean_menu_typo_font_weight_mobile":"","ocean_menu_typo_transform":"","ocean_menu_typo_transform_tablet":"","ocean_menu_typo_transform_mobile":"","ocean_menu_typo_line_height":0,"ocean_menu_typo_line_height_tablet":0,"ocean_menu_typo_line_height_mobile":0,"ocean_menu_typo_line_height_unit":"","ocean_menu_typo_spacing":0,"ocean_menu_typo_spacing_tablet":0,"ocean_menu_typo_spacing_mobile":0,"ocean_menu_typo_spacing_unit":"","ocean_menu_link_color":"","ocean_menu_link_color_hover":"","ocean_menu_link_color_active":"","ocean_menu_link_background":"","ocean_menu_link_hover_background":"","ocean_menu_link_active_background":"","ocean_menu_social_links_bg":"","ocean_menu_social_hover_links_bg":"","ocean_menu_social_links_color":"","ocean_menu_social_hover_links_color":"","ocean_disable_title":"default","ocean_disable_heading":"default","ocean_post_title":"","ocean_post_subheading":"","ocean_post_title_style":"","ocean_post_title_background_color":"","ocean_post_title_background":0,"ocean_post_title_bg_image_position":"","ocean_post_title_bg_image_attachment":"","ocean_post_title_bg_image_repeat":"","ocean_post_title_bg_image_size":"","ocean_post_title_height":0,"ocean_post_title_bg_overlay":0.5,"ocean_post_title_bg_overlay_color":"","ocean_disable_breadcrumbs":"default","ocean_breadcrumbs_color":"","ocean_breadcrumbs_separator_color":"","ocean_breadcrumbs_links_color":"","ocean_breadcrumbs_links_hover_color":"","ocean_display_footer_widgets":"default","ocean_display_footer_bottom":"default","ocean_custom_footer_template":"","iawp_total_views":0,"ocean_post_oembed":"","ocean_post_self_hosted_media":"","ocean_post_video_embed":"","ocean_link_format":"","ocean_link_format_target":"self","ocean_quote_format":"","ocean_quote_format_link":"post","ocean_gallery_link_images":"on","ocean_gallery_id":[],"footnotes":""},"categories":[1,27],"tags":[],"class_list":["post-7690","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-all","category-mirdad","entry","has-media"],"yoast_head":"\nTrinia e Shenjt\u00eb te Libri i Mirdad (Balanca e P\u00ebrsosur)<\/title>\n<meta name=\"description\" content=\"Shpjegim i Trinis\u00eb s\u00eb Qenies te Libri i Mirdad: Vet\u00ebdija, Fjala dhe Kuptimi si balanc\u00eb e p\u00ebrsosur dhe pse njeriu e humbet at\u00eb.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/oshoshqip.com\/en\/2026\/05\/28\/trinia-e-shenjte-libri-i-mirdad\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Trinia e Shenjt\u00eb te Libri i Mirdad (Balanca e P\u00ebrsosur)\" \/>\n<meta property=\"og:description\" content=\"Shpjegim i Trinis\u00eb s\u00eb Qenies te Libri i Mirdad: Vet\u00ebdija, Fjala dhe Kuptimi si balanc\u00eb e p\u00ebrsosur dhe pse njeriu e humbet at\u00eb.\" \/>\n<meta property=\"og:url\" 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