{"id":4886,"date":"2019-06-24T13:16:53","date_gmt":"2019-06-24T13:16:53","guid":{"rendered":"https:\/\/awakentheworld-reference.mystagingwebsite.com\/?p=4886"},"modified":"2019-06-24T13:16:53","modified_gmt":"2019-06-24T13:16:53","slug":"perqendrim_dhe_dorezim","status":"publish","type":"post","link":"https:\/\/awakentheworld.com\/sq\/concentration_and_surrender\/","title":{"rendered":"P\u00ebrqendrimi dhe Dor\u00ebzimi \u2013 Dy Aspektet Themelore t\u00eb Meditimit"},"content":{"rendered":"

  Dy aspekte ose dimensione t\u00eb meditimit mund t\u00eb gjenden n\u00eb shumic\u00ebn e traditave n\u00eb t\u00eb cilat lul\u00ebzon urt\u00ebsia e p\u00ebrjetshme. K\u00ebto dy aspekte jan\u00eb quajtur yin dhe yang, shakti dhe shiva, ose energji dhe vet\u00ebdije dhe shum\u00eb emra t\u00eb tjer\u00eb p\u00ebrgjat\u00eb historis\u00eb. K\u00ebto dy aspekte pasqyrojn\u00eb natyr\u00ebn e bot\u00ebs dualiste n\u00eb t\u00eb cil\u00ebn jetojm\u00eb. Kur prania e pand\u00ebrprer\u00eb dhe baraspesha jo-reaktive jan\u00eb n\u00eb ekuilib\u00ebr, ato jan\u00eb si dy krah\u00ebt e nj\u00eb zogu q\u00eb do t'ju \u00e7ojn\u00eb n\u00eb Samadhi. Edhe pse fjal\u00ebt dhe emrat ndryshojn\u00eb, ekziston nj\u00eb p\u00ebrvoj\u00eb universale e bashkimit e p\u00ebrbashk\u00ebt p\u00ebr t\u00eb gjith\u00eb ata q\u00eb hetojn\u00eb natyr\u00ebn e lor t\u00eb v\u00ebrtet\u00eb, e cila i tejkalon dualitetin, gjuh\u00ebn dhe tradit\u00ebn. <\/span><\/p>\n\n\n\n

   P\u00ebrqendrimi dhe dor\u00ebzimi nuk jan\u00eb dy praktika t\u00eb ndara q\u00eb duhen p\u00ebrdorur me radh\u00eb ose ve\u00e7mas, por aspekte integrale dhe plot\u00ebsuese t\u00eb nj\u00eb hetimi t\u00eb vet\u00ebm mbi burimin e qenies s\u00eb dikujt. Ato jan\u00eb mjetet themelore t\u00eb p\u00ebrdorur p\u00ebr pastrimin e struktur\u00ebs s\u00eb vetvetes nd\u00ebrsa ajo transformohet p\u00ebrmes fazave t\u00eb ndryshme t\u00eb evolucionit dhe rritjes s\u00eb saj. N\u00eb shum\u00eb nga traditat budiste konsiderohet se ka dy aspekte themelore t\u00eb meditimit; <\/span>vipassana<\/span><\/i> dhe <\/span>Samatha<\/span><\/i>. Samatha zakonisht karakterizohet nga p\u00ebrqendrimi dhe qet\u00ebsia, nd\u00ebrsa vipassana ose \u201cmeditimi i dep\u00ebrtimit\u201d karakterizohet nga dor\u00ebzimi i brendsh\u00ebm dhe p\u00ebrthithja q\u00eb \u00e7on n\u00eb njohje t\u00eb drejtp\u00ebrdrejt\u00eb ose dep\u00ebrtim n\u00eb realitet se si \u00ebsht\u00eb ai. Teknikat e p\u00ebrqendrimit shpesh m\u00ebsohen n\u00eb fazat e hershme t\u00eb meditimit, dhe dep\u00ebrtimi shpesh m\u00ebsohet ve\u00e7mas (shpesh duke p\u00ebrdorur teknik\u00eb t\u00eb ndryshme) n\u00eb fazat e m\u00ebvonshme. Po k\u00ebshtu, n\u00eb sutrat e jog\u00ebs t\u00eb Patanjalit gjejm\u00eb <\/span>dharana<\/span><\/i> (p\u00ebrqendrim) dhe <\/span>dhyana<\/span><\/i> (p\u00ebrthithja meditative \/ dep\u00ebrtimi mendor), gjymtyr\u00ebt e 6-ta dhe t\u00eb 7-ta t\u00eb tet\u00eb gjymtyr\u00ebve t\u00eb jog\u00ebs respektivisht. Dharana \u00ebsht\u00eb aspekti i p\u00ebrqendrimit t\u00eb meditimit, nd\u00ebrsa dhyana (ose jhana n\u00eb Pali, Zen n\u00eb buhizmin Zen, Chan n\u00eb budizmin Chan) \u00ebsht\u00eb gjymtyr\u00eb e 7-t\u00eb e jog\u00ebs, e cila i referohet p\u00ebrthithjes meditative q\u00eb \u00e7on n\u00eb dep\u00ebrtim mendor. \u00cbsht\u00eb e r\u00ebnd\u00ebsishme q\u00eb ato t\u00eb mos shihen thjesht si teknik\u00eb t\u00eb ndara, por si aspekte q\u00eb duhen integruar si n\u00eb praktik\u00ebn e meditimit, ashtu edhe n\u00eb jet\u00ebn e dikujt.<\/span><\/p>\n\n\n\n

   Dhyana, parimi fem\u00ebror \u00ebsht\u00eb dor\u00ebzim i thell\u00eb, ose baraspesh\u00eb, q\u00eb nuk \u00ebsht\u00eb nj\u00eb veprim por thjesht nj\u00eb lejim i \u00e7do gj\u00ebje q\u00eb t\u00eb jet\u00eb ashtu si\u00e7 \u00ebsht\u00eb, ose nj\u00eb gjendje e brendshme e mosrezistenc\u00ebs ndaj asaj q\u00eb po shfaqet n\u00eb momentin e tanish\u00ebm. \u00cbsht\u00eb nj\u00eb dor\u00ebzim ose pastrim i modeleve t\u00eb kusht\u00ebzuara (sankaras ose samskaras) i cili sjell nj\u00eb \u00e7lirim t\u00eb energjis\u00eb s\u00eb brendshme dhe nj\u00eb p\u00ebrthithje n\u00eb at\u00eb q\u00eb <\/span>\u00ebsht\u00eb<\/span><\/i>. P\u00ebrthithja e xhan\u00ebs nuk \u00ebsht\u00eb gjithmon\u00eb e nevojshme q\u00eb t\u00eb ndodh\u00eb nj\u00eb p\u00ebrvoj\u00eb zgjimi ose dep\u00ebrtim \u00e7lirues, pasi vet\u00ebdija mund ta kuptoj\u00eb veten ose t\u00eb \u201czgjohet\u201d n\u00eb \u00e7do koh\u00eb. Megjithat\u00eb, ajo nuk duhet t\u00eb mendohet si di\u00e7ka e ndar\u00eb nga p\u00ebrqendrimi dhe prania, ashtu si yni nuk mund t\u00eb ekzistoj\u00eb pa jangun. Dhjana \u00ebsht\u00eb nj\u00eb pjes\u00eb integrale e arritjes s\u00eb shkall\u00ebve m\u00eb t\u00eb q\u00ebndrueshme t\u00eb ndri\u00e7imit. Ajo \u00ebsht\u00eb thelb\u00ebsore p\u00ebr procesin e pastrimit brenda struktur\u00ebs s\u00eb vetes q\u00eb shpaloset p\u00ebrmes koh\u00ebs, pjes\u00eb e lirimit t\u00eb lidhjeve q\u00eb ng\u00ebrthejn\u00eb vet\u00ebdijen brenda struktur\u00ebs s\u00eb egos, dhe rezulton n\u00eb \u00e7lirimin e pran\u00ebs nga kusht\u00ebzimi i vjet\u00ebr.<\/span><\/p>\n\n\n\n

    Traditat budiste p\u00ebrshkruajn\u00eb kat\u00ebr gjendje t\u00eb nd\u00ebrgjegjes jhana q\u00eb jan\u00eb brenda trupit (rupa ose jhanat materiale) dhe kat\u00ebr p\u00ebrtej trupit (arupa jhanat ose jhanat pa form\u00eb). Kat\u00ebr jhanat materiale jan\u00eb t\u00eb ngjashme me kat\u00ebr fazat e Savikalpa Samadhit t\u00eb Patanjalit. Kat\u00ebr jhanat jomateriale p\u00ebrshkruajn\u00eb nivele t\u00eb vet\u00ebdijes joduale q\u00eb shpalosen nd\u00ebrsa i afrohesh Nirvikalpa Samadhit, ose mund t\u00eb thuhet se ato p\u00ebrshkruajn\u00eb aspektet e realitetit q\u00eb b\u00ebhen t\u00eb dukshme nd\u00ebrsa mendja dhe trupi shp\u00ebrb\u00ebhen. Nuk ka r\u00ebnd\u00ebsi se cil\u00ebs tradit\u00eb i p\u00ebrkisni, apo n\u00eb po b\u00ebni meditim vipassana si skanimi i trupit, v\u00ebzhgimi i mendimeve dhe ndjesive, n\u00ebse po b\u00ebni nj\u00eb praktik\u00eb qet\u00ebsie Samatha, ose n\u00ebse po l\u00ebvizni energjin\u00eb p\u00ebrmes \u00e7akrave dhe po v\u00ebzhgoni zambakun e brendsh\u00ebm, apo n\u00ebse jeni duke \u201culur thjesht\u201d si\u00e7 m\u00ebsonte m\u00ebsuesi Zen Dogen. Teknika (ose mungesa e saj) \u00ebsht\u00eb v\u00ebrtet dyt\u00ebsore p\u00ebr thithjen tuaj meditative ose jhan\u00ebn. Teknika domosdoshm\u00ebrisht bie posht\u00eb kur arrihet n\u00eb nivele m\u00eb t\u00eb thella jhana, duke u afruar gjithnj\u00eb e m\u00eb shum\u00eb me nj\u00eb gjendje mosveprimi dhe pushimi si vet\u00ebdije (Samadhi). Nuk ka r\u00ebnd\u00ebsi se si e klasifikoni p\u00ebrvoj\u00ebn ose si i ndani jhanat. Ajo q\u00eb ka r\u00ebnd\u00ebsi \u00ebsht\u00eb p\u00ebrvoja e drejtp\u00ebrdrejt\u00eb e r\u00ebnies s\u00eb kusht\u00ebzimit t\u00eb mendjes dhe shkrirjes ose p\u00ebrthithjes s\u00eb vet\u00ebdijes n\u00eb fush\u00ebn pranike, pasi ajo b\u00ebhet gjithnj\u00eb e m\u00eb pak e identifikuar me modelet e kusht\u00ebzuara. Kur fusha pranike \u00ebsht\u00eb e zgjuar (duke jetuar si shpirt\/energji e nd\u00ebrgjegjshme), kjo do t\u00eb thot\u00eb se jeni shkrir\u00eb me mendjen e pakufizuar dhe p\u00ebrvoja \u00ebsht\u00eb ajo e satchitanandas, ose e dashuris\u00eb hyjnore, dhe \u00ebsht\u00eb nj\u00eb lidhje me ose zgjim si gjith\u00e7ka q\u00eb ekziston. Kur prajna ose urt\u00ebsia zgjohet, ajo \u00ebsht\u00eb realizimi i boshll\u00ebkut ose asgj\u00ebsis\u00eb s\u00eb k\u00ebsaj dhe t\u00eb t\u00eb gjitha niveleve t\u00eb mendjes, dhe kjo asgj\u00ebsi \u00ebsht\u00eb vet\u00ebdija primordiale e cila \u00ebsht\u00eb exactisht<\/em> \u00e7do gj\u00eb.<\/span><\/p>\n\n\n\n

   Dharana, komponenti mashkullor n\u00eb meditim, \u00ebsht\u00eb vet\u00ebdija dhe prania e pand\u00ebrprer\u00eb dhe e p\u00ebrqendruar. Ekziston nj\u00eb vullnet ose p\u00ebrpjekje p\u00ebr t\u00eb qen\u00eb thjesht i pranish\u00ebm, por nuk \u00ebsht\u00eb p\u00ebrpjekja e duke b\u00ebr\u00eb<\/em>. Asnj\u00eb udh\u00ebzim nuk mund t'ju tregoj\u00eb se si t\u00eb jeni t\u00eb v\u00ebmendsh\u00ebm ndaj asaj q\u00eb po ndodh n\u00eb momentin e tanish\u00ebm, sepse n\u00ebse jepet nj\u00eb udh\u00ebzim, njeriu b\u00ebhet i v\u00ebmendsh\u00ebm ndaj udh\u00ebzimit dhe jo ndaj asaj q\u00eb po ndodh n\u00eb at\u00eb moment. Dharana \u00ebsht\u00eb nj\u00eb dep\u00ebrtim n\u00eb velat (koshat) e aktivitetit me t\u00eb cilin mendja \u00ebsht\u00eb tashm\u00eb e angazhuar, ose nj\u00eb dep\u00ebrtim n\u00eb maj\u00eb me prani t\u00eb past\u00ebr. <\/span>Krishnamurti ka th\u00ebn\u00eb: \u201c\u2026n\u00ebse je v\u00ebrtet i zgjuar gjat\u00eb dit\u00ebs, duke v\u00ebzhguar \u00e7do mendim, \u00e7do ndjenj\u00eb, \u00e7do l\u00ebvizje t\u00eb mendjes\u2026 duke v\u00ebzhguar reagimet e tua\u2026 duke qen\u00eb shum\u00eb i vet\u00ebdijsh\u00ebm p\u00ebr \u00e7do gj\u00eb jasht\u00eb teje, brenda teje, at\u00ebher\u00eb e gjith\u00eb pand\u00ebrgjegj\u00ebsia, si dhe ajo e vet\u00ebdijshmja, hapen. Meditimi \u00ebsht\u00eb nj\u00eb nga artet m\u00eb t\u00eb m\u00ebdha n\u00eb jet\u00eb \u2013 mbase m\u00eb i madhi, dhe askush nuk mund ta m\u00ebsoj\u00eb at\u00eb nga dikush tjet\u00ebr. Kjo \u00ebsht\u00eb bukuria e tij. Ai nuk ka teknik\u00eb dhe rrjedhimisht as autoritet. Kur m\u00ebson rreth vetvetes, v\u00ebzhgon veten, v\u00ebzhgon m\u00ebnyr\u00ebn se si ec\u00ebn, si ha, \u00e7far\u00eb thua, thashethemet, urrejtjen, xhelozin\u00eb \u2013 n\u00ebse je i vet\u00ebdijsh\u00ebm p\u00ebr t\u00eb gjitha k\u00ebto brenda teje, pa asnj\u00eb zgjedhje, kjo \u00ebsht\u00eb pjes\u00eb e meditimit.\u201d<\/p>\n\n\n\n

   \u00cbsht\u00eb e mundur t\u00eb angazhohesh n\u00eb prani dhe dor\u00ebzim t\u00eb brendsh\u00ebm nj\u00ebkoh\u00ebsisht. Kur prania mashkullore dhe energjia\/fenomenet fem\u00ebrore bashkohen n\u00eb nj\u00eb, \u00ebsht\u00eb Samadhi; nj\u00eb gjendje e p\u00ebrpjekjes pa mundim.<\/span><\/p>\n\n\n\n

\"\"<\/figure><\/div>\n\n\n\n

    Fjala sanskrite <\/span>dharana<\/span><\/i> zakonisht p\u00ebrkthehet si \u201cp\u00ebrqendrim\u201d, por
\u00c7far\u00eb sakt\u00ebsisht \u00ebsht\u00eb p\u00ebrqendrimi?<\/strong> P\u00ebrqendrimi ka dy komponent\u00eb kryesor\u00eb, t\u00eb cil\u00ebt do t'i quaj \u201cv\u00ebmendja e par\u00eb\u201d dhe \u201cv\u00ebmendja e dyt\u00eb\u201d.<\/span><\/p>\n\n\n\n

1- V\u00ebmendja e par\u00eb \u00ebsht\u00eb v\u00ebmendja e mendjes s\u00eb kufizuar. Ka nj\u00eb ngushtim t\u00eb fokusit n\u00eb nj\u00eb objekt, duke p\u00ebrjashtuar mendimet dhe ndjesit\u00eb e tjera. Ju po zgjidhni <\/span>\u00e7far\u00eb<\/span><\/i> mendja \u00ebsht\u00eb e p\u00ebrqendruar te.<\/span><\/p>\n\n\n\n

V\u00ebmendja e dyt\u00eb i referohet vet\u00ebdijes e cila v\u00ebzhgon mendjen e kufizuar, ose pranis\u00eb s\u00eb past\u00ebr, e cila \u00ebsht\u00eb pa zgjedhje. <\/span><\/p>\n\n\n\n

Pra, p\u00ebrqendrimi mund t\u00eb n\u00ebnkuptoj\u00eb t\u00eb dyja <\/span>p\u00ebrqendrohem <\/span><\/i>kur flasim p\u00ebr filtrin ose valvul\u00ebn zvog\u00ebluese t\u00eb mendjes s\u00eb kufizuar, dhe kjo mund t\u00eb n\u00ebnkuptoj\u00eb <\/span>p\u00ebrmbushje e pand\u00ebrprer\u00eb ose q\u00ebndrueshm\u00ebri e pal\u00ebkundur <\/span><\/i>i pranis\u00eb t\u00ebnde.<\/span><\/p>\n\n\n\n

 <\/p>\n\n\n\n

   V\u00ebmendja e par\u00eb \u00ebsht\u00eb e ngjashme me diafragm\u00ebn e nj\u00eb aparati fotografik; ajo mund t\u00eb p\u00ebrqendrohet ngusht\u00eb ose gjer\u00ebsisht. P\u00ebr shembull, n\u00ebse frym\u00ebmarrja \u00ebsht\u00eb objekti juaj i meditimit, ju mund t\u00eb v\u00ebzhgoni <\/span>i ngusht\u00eb<\/span><\/i> frym\u00ebmarrja e kufizuar n\u00eb zon\u00ebn posht\u00eb vrimave t\u00eb hund\u00ebs, ose ngritja dhe r\u00ebnia e barkut, dhe t\u00eb gjitha mendimet dhe ndjesit\u00eb e tjera shp\u00ebrfillen. V\u00ebmendja mund t\u00eb zgjerohet <\/span>gjer\u00eb<\/span><\/i>dhe dikush mund t\u00eb angazhohet n\u00eb v\u00ebzhgimin e ndjenj\u00ebs s\u00eb frym\u00ebmarrjes q\u00eb p\u00ebrhapet n\u00eb t\u00eb gjith\u00eb trupin, duke ndjer\u00eb nj\u00eb zgjerim dhe tkurrje t\u00eb p\u00ebrgjithshme. V\u00ebmendja mund t\u00eb zgjerohet p\u00ebrtej trupit n\u00eb nivele m\u00eb t\u00eb larta ose m\u00eb t\u00eb holla t\u00eb mendjes. Pavar\u00ebsisht n\u00ebse v\u00ebmendja e par\u00eb e mendjes \u00ebsht\u00eb e ngusht\u00eb apo e shp\u00ebrndar\u00eb, v\u00ebmendja e dyt\u00eb e dikujt mund t\u00eb jet\u00eb e pranishme, ose mund t\u00eb humbas\u00eb n\u00eb maj\u00eb, e err\u00ebsuar nga e menduara. \u00cbsht\u00eb <\/span>t\u00eb qenit i paprekur<\/span><\/i> t\u00eb vet\u00ebdijes q\u00eb k\u00ebrkohet p\u00ebr dhe \u00ebsht\u00eb e pandashme nga Samadhi. <\/span>
<\/span><\/p>\n\n\n\n

\u201cN\u00eb meditimin e thell\u00eb, rrjedha e p\u00ebrqendrimit \u00ebsht\u00eb e vazhdueshme si rrjedha e vajit. ~ Patanjali<\/span><\/h5>\n\n\n\n
\"\"<\/figure><\/div>\n\n\n\n

 Struktura e vetvetes, ngjash\u00ebm me nj\u00eb kameraman, mund t\u00eb zgjedh\u00eb se ku d\u00ebshiron t\u00eb p\u00ebrqendrohet. Por vet\u00ebdija \u00ebsht\u00eb gjithmon\u00eb pa zgjedhje, thjesht e vet\u00ebdijshme p\u00ebr at\u00eb q\u00eb \u00ebsht\u00eb. Vet\u00ebdija nuk ka asnj\u00eb detyr\u00eb dhe nuk angazhohet n\u00eb asnj\u00eb veprim. Vet\u00ebdija e past\u00ebr \u00ebsht\u00eb pa reagim dhe pa preferenc\u00eb p\u00ebr nj\u00ebr\u00ebn gj\u00eb apo tjetr\u00ebn. Ajo \u00ebsht\u00eb hap\u00ebsira brenda s\u00eb cil\u00ebs t\u00eb gjitha mendimet dhe t\u00eb gjitha gjendjet vijn\u00eb e shkojn\u00eb. <\/span><\/p>\n\n\n\n

   Kur mendja e kufizuar \u00ebsht\u00eb e v\u00ebmendshme ndaj asaj q\u00eb <\/span>\u00ebsht\u00eb<\/span><\/i>, at\u00ebher\u00eb n\u00eb at\u00eb moment nuk ka asnj\u00eb reagim t\u00eb pand\u00ebrgjegjsh\u00ebm q\u00eb e p\u00ebrfshin vet\u00ebdijen ose b\u00ebn q\u00eb ajo t\u00eb identifikohet me fenomenet. \u00cbsht\u00eb vet\u00ebm kur mendja \u00ebsht\u00eb e pav\u00ebmendshme q\u00eb ka reagim t\u00eb pand\u00ebrgjegjsh\u00ebm, zgjedhje dhe preferenc\u00eb egoiste. Kur mendja endet, duke prodhuar mendime nga nj\u00eb model i vjet\u00ebr zakoni, ka dy mund\u00ebsi; ose vet\u00ebdija mbetet e vet\u00ebdijshme p\u00ebr veten, ose ajo err\u00ebsohet nga mendja. Mendimi mund t\u00eb ngrihet dhe t\u00eb kaloj\u00eb nd\u00ebrsa ne mbetemi t\u00eb vet\u00ebdijsh\u00ebm p\u00ebr t\u00eb, ose mund t\u00eb ket\u00eb nj\u00eb nd\u00ebrprerje n\u00eb rrjedh\u00ebn e vajit (vet\u00ebdijes), dhe vet\u00ebdija b\u00ebhet e p\u00ebrfshir\u00eb me mendjen. <\/span><\/p>\n\n\n\n

   Nj\u00eb nga udh\u00ebzimet e mia t\u00eb preferuara \u00ebsht\u00eb \u201cqet\u00ebsohu dhe dijo\u201d. Ashtu si samadhi \u00ebsht\u00eb e pandashme nga dharana dhe dhyana, yini dhe yangu, Shakti dhe Shiva, qet\u00ebsia nuk \u00ebsht\u00eb e ndar\u00eb nga p\u00ebrqendrimi, dhe as nuk \u00ebsht\u00eb e ndar\u00eb nga zhytja n\u00eb objektin e meditimit t\u00eb dikujt. Kur natyra e v\u00ebrtet\u00eb e mendjes kuptohet si vet\u00ebndri\u00e7uese e vet\u00ebdijes, mund t\u00eb thuhet:<\/span><\/p>\n\n\n\n

\u201c<\/span>l\u00ebviz dhe di<\/span><\/i>\u201d sikurse dikush mund t\u00eb thot\u00eb \u201cqet\u00ebsohu dhe dije\u201d. <\/span><\/h5>\n\n\n\n

Ose m\u00eb sakt\u00ebsisht, kuptohet se qet\u00ebsia dhe l\u00ebvizja jan\u00eb p\u00ebrfundimisht nj\u00eb dualitet i krijuar nga mendja e kufizuar. Nga perspektiva absolute, mendja e pakufizuar, nj\u00eb dallim i till\u00eb nuk ekziston v\u00ebrtet. N\u00eb Samadhi, qet\u00ebsia dhe l\u00ebvizja kuptohen si \u201cas nj\u00eb, as dy\u201d. \u201cUN\u00cb JAM\u201d nuk l\u00ebviz kurr\u00eb nga ajo pik\u00eb e qet\u00eb q\u00eb \u00ebsht\u00eb kudo dhe askund. Ne e kuptojm\u00eb plot\u00ebsin\u00eb si boshll\u00ebk, qet\u00ebsin\u00eb si l\u00ebvizje, vetveten si tjet\u00ebr, dhe kuptojm\u00eb se \u00ebsht\u00eb mendja e kufizuar q\u00eb i krijon k\u00ebto <\/span>i duksh\u00ebm<\/span><\/i> ndarje dhe dallime. <\/span><\/p>\n\n\n\n

\n
<\/div>\n\n\n\n
<\/div>\n<\/div>","protected":false},"excerpt":{"rendered":"

  Two aspects or dimensions of meditation can be found in most traditions in which the perennial wisdom flourishes. The two aspects have been called yin and yang, shakti and shiva, or energy and consciousness and many other names throughout history. These two aspects reflect the nature of the dualistic world in which we live. […]<\/p>\n","protected":false},"author":4,"featured_media":5329,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_acf_changed":false,"_eb_attr":"","_kad_blocks_custom_css":"","_kad_blocks_head_custom_js":"","_kad_blocks_body_custom_js":"","_kad_blocks_footer_custom_js":"","_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[26,28,27,24,30,29],"tags":[],"class_list":["post-4886","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-awakening","category-choice-less-awareness","category-enlightenment","category-featured-articles","category-meditation","category-non-duality"],"acf":[],"yoast_head":"\nConcentration and Surrender- The Two Fundamental Aspects of Meditation - Awaken The World<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/awakentheworld.com\/sq\/perqendrim_dhe_dorezim\/\" \/>\n<meta property=\"og:locale\" content=\"sq_AL\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Concentration and Surrender- The Two Fundamental Aspects of Meditation - Awaken The World\" \/>\n<meta property=\"og:description\" content=\"  Two aspects or dimensions of meditation can be found in most traditions in which the perennial wisdom flourishes. 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