Lalzuithanga 'Thlahrang': A Symbol of Human Nature

“He hangs between; in doubt to act, or rest;

In doubt to deem himself a God, or beast;

In doubt his mind or body to prefer,

 born or die, and reas’ning but to err…”

~Alexander Pope

 (‘An Essay On Man’, epistle II)

Thim leh thûk, mak leh tak, hlauhawm leh ṭihbaiawmin a zem, fir leh ril taka duan ni si, a ngaihnawmnain a chhiartute a tâwp thlenga chhiar zel tura a hnuh kal reng theihna thawnthu ngaihnawm leh danglam tak, Lalzuithanga'n kum 1940 bawr vel daih tawha a lo phuah chhuah ‘Thlahrang’ thawnthu hian langsar vût si lovin mihring nihna leh a rilru put hmang a tarlang chiang hle a tih theih awm e. 

Swiss Psychologist Carl Jung chuan, “Han en mah teh, mihringin entirna/aiding a nun atana a mamawh zia hi…” (Man and His Symbols, 24) tia a lo sawi chhan lo man fuh daih tawh niawm hrimin Lalzuithanga hian he thawnthua ‘thlahrang’ hmang hian mihring nihna leh a rilru put hmang chu min chhawp chhuah sak a, a thil min kawh hmuh tum erawh chu a hlauhawmna leh a ngaihnawmna piah lam thlir pha leh thlir peih apiangte hmuh thiam turin a dah thung. 

He thawnthua a banpui leh a thlahrang ber Kawla kha ‘thlahrang’ a nih chhan leh a nih dân tak chu amah Kawla nihna leh rilruah a awm a; Kawla hmang hian mihring nihna leh a rilru put hmang chu Lalzuithanga hian thûk tak leh thup tak siin a tarlang a; Kawla ‘thlahrang’ a nihna tak hi mihring nihna dik tak a nih zawk zia hi kan chhui tur bera chu a ni. 

‘Thlahrang’ Concept

Lalzuithanga ‘Thlahrang’ nihna leh a awmzia kan tarlan tak tak hmain mi nawlpuiin ‘thlahrang’ kan tih hrim hrim awmzia leh nihna (conventional/traditional meaning) tawi têin lo chhui hmasa ila. Hmanlai Mizo pi leh pute khan ‘thlahrang’ tih ṭawngkam leh tuna ‘thlahrang’ nia kan ngaih ang ngaihtuahna hi an la neih chiah a rinawm loh a, anni chuan ‘huai’ erawh an nei thung. 

Rev. Zairema chuan, “Huai tih ringawt hian mihring ngam loh a kâwk deuh awm e…amaherawhchu a pâwng a puiin mihring hmêlma, tihchhiat mai duhtu chu an ni lem lo. Mihringin an pawi an khawih hlauh erawh chuan an sawisa ṭhin” (Pi Pute Biak Hi, 77) tiin ‘huai’ chu a hrilh fiah a, heta ṭang hian ‘thlahrang’ kan tih nen chuan a inang chiah lo tih a chiang mai âwm e. 

Tuna Mizote'n ‘Thlahrang’ tia kan sawiin a kawh ber nia lang chu mitthi tawh thla/thlarau a râpawm leh ṭihbâiawm zâwnga lo inlar hi a ni a tih theih a. Christian thlirna aṭanga thlir chuan mitthi tawh thlarau tak tak ni lovin thlarau sual (evil spirit) in mihring tibuai tura mitthi tawh tu emaw thlâ anga lo inlar hi a ni tiin a sawi theih bawk âwm e. 

Pi leh pute'n huai leh rãu lo nei mah se, Mizo hnam thawnthu leh titi-ah mitthi tawh thlâ a hrân lehna hmuh leh sawi tur a awm lutuk lo niin a lang rih a, chuvangin ‘thlahrang’ concept hrim hrim zawk hi chu hnam dang ngaih dân kan châwk luh a nih theihna lai a awm âwm e. 

Kum A.D. 50 bawr vel daih tawhah khan Pliny the Younger khan Athens khuaa in pakhatah putar thlâ a hran a hriat thu a lo record daih tawh a,  hei bâkah hian hnam hrang hrang hian an thawnthuah mitthi tawh thlâ hrâng ta thawnthu ‘ghost lore’ an nei fur a. 

England lama Romanticism huvâng tâwp lama Gothic fiction lo lar zel te nen inkhungkaih chho zelin a darh zau zel a, khawthlang lam thawnthu leh titi kan hriat aṭangin Mizote paw'n mitthi tawh thlâ hrâng leh chungchang hi kan hmelhriat chho ve ta zel niin a lang. 

He thil ti lang chiangtu ni thei âwm chu, thlahrang kan mitthla dân leh a chet dân hian khawthlang lama thlahrang hmelhmang leh chet dân a pâwl deuh zel hi a ni. Tun hnuah hian mi tam tak chuan ‘thlahrang’ tih leh pi leh pute ‘huai’ hi thil hrang deuh a ni tih hre lovin kan hriat pawlh nawk tawh âwm e. 

Hetih rual hian Lalzuithanga’n ‘thlahrang’ pianhmang a tarlan dân erawh hi chu Mizote thil hlauh zâwng tak pianhmang leh ramhuai concept a la pâwl mah zawk a. ‘Palian deuh’, ‘lu var veu vo’, ‘hâng dum rûn’, ‘hmul thur mai’ a nihna te hian hmanlai Mizo ramhuai chi khat, an hlauh em em ‘Phung’ pianhmang a kâwk deuh a. 

‘Thlahrang’ tih thumal hian a hranin mihring rilruah inang tlâng takin pianhmang a nei lem lo a, a hnam ang zâwng emaw mimal ang zâwnga kan thil hlauh tak ang zelin pianhmang kan din ṭhin. Chuvangin Lalzuithanga'n ‘thlahrang’ pianhmangah pawh hian Mizote'n ramhuai chi khat Phung an sawi ṭhin dan ang deuh chu ‘thlahrang’ pianhmangah a hmang ta niin a lang. 

He thil hi tlem hetiang hian lo sawi zau leh hlek ila. ‘Thlahrang’ tih thumal leh ngaih dân awmsa hian a ken tel nghal chu hlauhna leh ṭihbaiawmna a ni a, ‘thlahrang’ tih thumal tla hlang hi a hlauhawmin a ṭihbaiawm tihna erawh a ni lo.

 Structuralist Ferdinand de Saussure-a'n thumal hian awmzia emaw pianhmang (meaning or object) hi a tir aṭanga a ken tel thil a ni lova, thumal hi thil engemaw entirna (sign) a ni zawk tia ngaih dân a lo neih ang deuhin, ‘thlahrang’ tih thumalah hian thil (object) engemaw hlauhawm leh ṭihbaiawm tak kan va bel zawk a, hetih rual hian ‘thlahrang’ tih thumala kan va bel object hlauhawm leh ṭihbaiawm tak chuan pianphung leh ze nghet erawh a nei lo. A mitthlatuin a rilrua a duan ang apiang pianphung leh zia a nei thei thung; a awmzia chu ‘thlahrang’ tih hi thil engemaw hlauhawm leh ṭihbaiawm aiding (symbol) pakhat a ni a tih theih. 

Hei vang hian ‘thlahrang’ tih thumal hi vague/obscure concept a nihna lai a awm a,  hetih rual hian hei hian a lantir nghal chu mihringin kan hlauh zâwng thil tam zawk hi ‘kan hriat chian loh thil’ a ni tih hi. ‘Thil’ eng emaw kan hlauh chhan chu a nihna dik tak kan hriat chian loh vang a ni ṭhin a, thlahrang pawh kan hlauh chhan chu hlauhawm leh ṭihbaiawm a nih hre mah ila, a hlauhawm leh ṭihbaiawm dân tak te, a thil tih theih te kan hriat chian loh bâkah pianphung nghet leh ze nghet (conventional structure)a neih loh vang a ni. 

American writer H.P. Lovecraft chuan, “Mihring rilrua thil upa ber leh chak ber chu hlauhna a ni a, hlauhnaah pawh thil hriat chian loh hlauhna hi a ni” tia a lo sawi angin thlahrang pawh hi kan hlauh chhan chu kan hriat chian loh thil, awm ngei si a kan hriat, kan rilrua thil hlauhawm leh ṭihbaiawm riruang neia kan duan thil a nih vang a ni. 

Thlahrang thawnthu ‘Thlahrang’ nia kan hriat awm si lohna! 

Lalzuithanga ‘Thlahrang’ thawnthuah hian a hmun hma leh a boruak hrim hrim avanga thil hlauhawm leh ṭihbaiawmna te; Kawla ‘thlahrang’ anga rapawm taka a inthuam danglamna te pawh lang mah se, thlahrang tak tak, mitthi tawh thlâ lo hrâng leh erawh hmuh tur a awm lo va, a tira mumang mak tak tak pathum sawi fiah lohin a awm ta tih mai loh chu supernatural thil tak tak hmuh tur a awm lem lo. 

Thlahrang elements hrang hrang hmuh tur awm siin engvangin nge mitthi tawh thlâ/thlarau hrâng tak tak chu Lalzuithanga hian a hman emaw a siam si loh tih zawhna lian tak a awm thei a. He zawhna chhânna ni thei âwm chu, Lalzuithanga hian ‘thlahrang’ concept awm tawh sa chu, a châkna (pleasure) hlangin a nawr kal tawh mihring awm dan leh rilru nen chuan rawn hmehbelin, damchhan/nun awmzia(meaning of life) nei lo mi chu a châkna (pleasure) in a hruai bo ṭhin a, an châkna emaw duhna hmasial tak tihlawhtling tura pawisak nei tawh lo mite chu mi dang tâna mi ṭihbaiawm, mi tithlabar theitu, mi hlauhawm ber- ‘thlahrang’ dik tak chu an lo ni tih tarlan a tum vang niin a lang. 

Thlahrang tak tak awmna angin ziak zawk ta se chu, a thawnthu kal hmang a danglam dawn bakah a hlauhawmna leh ngaihnawmnaah a liam ang a, ‘thlahrang’ thawnthu chi khat ve mai a ni ringawt mai thei. Amaherawhchu, a ziaktu hian mitthi tawh thlâ hrâng leh chungchang khel a tum lova, Kawla kha ‘thlahrang’ a nihna hmanga mihring nihna min hmuhtir a tum zawk a ni. 

He thawnthu ziaktuin min hmuhtir a tum hi a ngial a ngana thu pangngaia puan chhuak thiam vek theih pawh a nih hmel loh. Allegorical story siamin entir nei rûnin siam ni ta se, lang tlang leh entir nei (transparency and didactical) a nihna chuan mi a hîp lovin a tum a phawk lo zawk hial mai thei. 

Chuvangin Lalzuithanga hian kan rilrua ‘thlahrang’ concept awm tawh sa chu hmang ṭangkaiin ‘thlahrang’ chu mihring nihna symbol atan a hmang zawk niin a lang. Amaherawhchu, Lalzuithanga Symbol hi awlsam taka hmuh thiam mai theih a ni lem lo a, Kawla mizia chhui chunga uluk taka a entir mihring nihna chu kheh hawn chi a ni. 

Allegory ai hian Symbol hi a rilin a thûk nia ngaihna hi tûn hma aṭangin a awm tawh rêng rêng a. Poet leh Critic S. T. Coleridge leh Johan Wolfgang von Gothe bakah Paul de Man leh W.B. Yeats te paw'n allegory leh symbol danglamna hi an lo chai ve fê tawh hlawm. 

Wolfgang von Gothe chuan hetiang hian a lo thliar hrang a, “Allegory chuan thil mak emaw sawi fiah theih loh thil (phenomenon) chu ngaih dân (concept) ah a chantir a, chu ngaih dân chu thil lem (image) ah a chantir chhawng leh a, mahse chu lem (image) chu amahah a tâwp a, a lem a nih dan ang anga puan chhuah tawp a ni ṭhin. 

Symbol erawh chuan thil mak emaw sawi fiah theih loh thil (phenomenon) chu ngaihtuahna thar (idea)-ah a chantir a, chu ngaihtuahna thar (idea) chu a nung reng a, ṭawng dang tam tak hmang pawhin sawi ni mah se a awmzia/nihna chu  danglam lovin a vawng reng thei thung a ni” (Maxims and Reflections, 138) tiin a sawi. 

William Butler Yeats ve thung chuan, “... symbol chu thil nihna dik tak hmuh theih si loh te puan chhuahna awm chhun a ni a, nun chhungril tak tak hmuh theihna khawnvar lang tlang vek si hi a ni. Allegory erawh chu thil engemaw sawi chhuah dan tam tak zinga chi khat mai a ni a...Symbol chu thil awm ngei lantira pholanna a ni thung”(Symbolism in Painting and Poetry 51) tiin a sawi. 

Heng sawi fiahna chi hnih aṭanga thlir pawhin symbolism chu a takin a fir zawk a, thil ril tak leh nihna dik tak kenga puang chhuak theitu zawk niin a lang a, chuvangin Lalzuithanga ‘thlahrang’ hi mihring nihna dik tak aiding (symbol) fir leh ril tak a ni a, mitthi tawh thlâ hrâng lehin mi dang a tihthlabarna thawnthu aia mihringin a mihringpui vêk chunga ‘thlahrang’ nihna hmanga a tihthlabarna thawnthu a nihna hian he thawnthu hi awmze ril tak a neihtir zawk a; mihring pawi khawihna vek a lo nih zawkna hian mihring chu ‘thlahrang’ dik tak a lo ni theih zawk zia a tarlan bakah, mihring hi kan lan ang ngawt kan nih lohzia leh kan lan dan piah lamah kan nihna dik tak chu a awm zawk a ni tih a lantir bawk. 

Kawla ‘Thlahrang’ A Nihna

He thawnthuah hian Kawla chu thlahrang lemah changin mi dang a ti râlkhel a, mahse thûk zawka kan ngaihtuah chuan Kawla ‘thlahrang’ nihtirtu chu a inthuam danglamna kha ni lovin, a rilru put hmang leh a chet dan khan ‘thlahrang’ a nihtir zawk a ni. Kawla kha parola awm, sumdawng vei vak reng ṭhin a ni a, nun ze nghet (principle of life) nei mi niin a lang lem lo.

 A hmaah sum tam tham tak chhawp a nih chiah khan, amaha awm, Pathianin a dah sa (emaw a pêk) ṭha leh chhia thliar thiamna chu hnawlin amahin ṭha leh sual chu a rel a; sum a neih theihna tura a thil tih ngai eng pawh mai chu  ṭhaah a ruatin a neih theihna tur daltu apiang chu a tân thil ṭha lo a ni. Sum a duhna(pleasure) chuan amah leh amah pathianah a insiamtir a ni. 

Hei hi thil mak leh thil thar a ni lo; mihring awm tirh atâ mihringin a tih fo thil a ni. Eden huan kan thlir let chuan, Evi leh Adama-te bawhchhiahna tak tak chu a theia ngawr ngawr ei leh ei loh lam a ni lem lo a. Bumtu rulin, “Pathian ang in lo ni tawh dawn” tia a thlemna chu pawmin thei ei phal loh an lo a, an ei khan Pathian leh a dân (moral law) chu an hnawl ta tih a entir a, duh ang zâwng zâwng tih theihna chu Pathian nihna leh zia emaw tiin Pathianin a siam sa dân huang chhunga awm tawh lohva an duh dân ang taka an awm zel theih nan Pathian anga rorel ve thei a awm chu an duh ta a, mahni pathianah insiam an tum ta tihna a ni. Chu chu sual, Pathian laka helna a lo ni ta a ni. 

Mihring tu pawh mai hian kan duhna leh châkna avanga keimahnia Pathianin chhia leh ṭha hriatna dân (moral law) a dah chu kan hnawl chuan, kan hnawl rual rualin a petu Pathian pawh kan hnawl tihna a ni a, kan hriat loh kârin mahnia ro inrel duhin pathianah insiam kan tum ṭhin. 

Chutah chuan mihringin pawisak a nei tawh lova, chu dinhmunah chuan ṭha leh sual a duh zâwng thil hmanga a teh tawh avangin a duhzawng eng pawh nei tura a beihna kawngah chuan mi hlauhawm leh ṭaibaiawm, mihringin kan rilrua ‘thlahrang’ emaw ‘ramhuai’ kan suangtuah ṭhin ai pawha rapthlak zawk an ni thei ṭhin. A tichiangtu chu Bible-a mihring suala a tluk a, pathiana insiam a tum ve hnua a thil thleng hmasa ber chu tualthahna a ni. 

Kawla kha a inthuamna ṭihbaiawm tak khân a inthuam emaw, thuam lo emaw, chhûn êngah pawh a sum duhnain a rilru a thunun tawh chuan pawisak a nei tawh lo va, tual thah kha a hreh lem lo. A inthuamna tel lo paw'n ‘thlahrang’ a nihna a bo lo a, zana ṭihbaiawm taka a inthuamna kha chu a chhung lam rilru a taka tilang famkimtu mai a ni. A tichiangtu chu Kawla’n tual a thah lai khan a thlahrang thuam a inbel lo a, a dik a dik chuan kha a inthuamna hmanga a tih zawng chu a tual thahna thup tura mi dang tih thlabar chauh kha a ni. 

Mi dang bulah chuan Kawla khan lem a chang a, misual hlawm hlak chu ni bik lo mah se, a sum duhna avang khan amaha awm ṭhatna pawh mi dang laka a lan mawi theihna tura a inchei danglamna chi dangah a chang ta zawk a, a nihna takah chuan Kawla ṭihbaiawmna kha a inthuam danglam leh danglam lohvah a innghat tak tak lo; mi dangin Kawla nihna tak an hriat loh lutukna khan a ti ṭihbaiawm zawk a, thil sual ti turin chhun leh zan a sawi hek lo. Chu chu Kawla ‘thlahrang’ a nih dan tak chu a ni. Hei vang hian Swiss Psychologist Carl Jung chuan, “Thil hlauhawm ber awm chhun chu mihring hi a ni...sual zawng zawng chu mihring aṭanga chhuak a ni si a...” (Face to Face, 1959)  tiin a lo sawi hial rêng a ni. 

Mahni indah lian a, Pathian leh a ṭhatna dân (moral law) kalsan apiangte hian an châk zâwng (pleasure) milin ro an inrel tawh ṭhin avangin an mihringpuite tân tawrhna an thlen lo thei lo ṭhin. Chu thilah chuan a taka entirna langsar kan phut a nih pawhin khawvel history-ah chiang takin Hitler-a leh Stalin-a hmangin pholanin a lo awm tawh a. Thiltithei bera insiam an tumna khan nunna nuai tam tak a suat tir a nih kha. Russian novelist Fyodor Dostoyevsky pawh khan, “Pathian leh chatuan nunna a awm loh chuan eng thil pawh hi tih thian loh a awm lovang” (The Brothers Karamazov 62) tiin a lo sawi a. 

He nun hi a takin Soviet tân in a an sawisakte leh a sawisatu Soviet sipaite khan an hre chiang hle a ni. Soviet hun laia Pastor, a rinna avanga tân in a an nghaisak Richard Wurmbrand chuan, “Mihringa suahsualna hi eng thil mah hian a lo phuar lo a ni. Mi tâng nghaisatu Communist-te chuan, ‘Pathian a awm lova, chuvang chuan sual hremna pawh a awm hek lo. Kan duh ang apiang chu kan ti thei a ni’ tia an au mai bâkah, pakhat phei chuan mi tâng nghaisa pahin, ‘Ka rin loh Pathian chungah hian ka va lawm tak em! Tun hunah hian ka thinlunga sualna awm zawng zawng hi duhtâwkin ka lantir thei si a’ tiin a au chhuak hial a ni” tiin a sawi. 

Heng mite hian an thinlungah Pathian leh a ṭhatna dân (moral law) chu an tihlum a, an tân anmahni vêk kha dân (law) chu an ni tawp mai a ni. He dinhmun hlauhawm tak, nun leh thil engkimin awmzia a neih tawh si lohna hi German Philosopher Friedrich Nietzsche khan a hun lai Europe mipui nun dahlau tak a en khan heng thil hi a lo hmu lâwk diam tawh a. Mihringin Pathian leh a ṭhatna dân (moral law) a hnawl hnua thil engkimin awmzia a neih loh dân tur chu a lehkhabu ‘The Gay Science’-a ‘The Parable of the Madman’ tih-ah chuan entirna hmangin hetiang hian a lo tlangaupui tawh a: 

"Mi â pakhat, zingah khawnvar kenga mipui punkhawm tamna laia ring taka “Pathian ka zawng e! Pathian ka zawng e!” tia chhum lo chat lova au ṭhin kha in lo hre ve em?...Chu mi â chuan a vela mite mit-ah chiang kêk kâwka enin ti hian a be hlawm a, “Khaw’nge Pathian chu a awm? Keimah ka'n hrilh ang che u. Kan that a ni-nang leh kei hian. 

Ni, kan za vai hian tualthattu chu kan ni. Mahse engtin nge chu chu kan tih theih? Engtin nge tuipuia tui zawng zawng chu kan hip kang vek a, kâwlkil chu tu puanin nge kan nawh reh tâk? Kan chênna khawvel leh nî thlun zawmtu thir hrui kan chhat lai khan eng ang rilru nge kan put ni? A nih tunah hian siar sang tam hlat zâwngin kan thlawk bo mek em ni? Nge ni a, chung meialh hlawmah chuan kan inbarh lut mek zawk? 

Tunah hian hung lam emaw, sir lam emaw, hma lam emaw a awm tawh chuang em ni? Kan chênna thengreng zau tak mahse ruak tak si hi inhmu thiam em? Awp lumtu awm tawh loh avanga a vawh tâkna te nen lam hian? Zan hun thim chuan kian zai a rel tawh lova, zingah pawh khawnvar chit kan ngaih tâk hi. Hla taka Pathian phumna tur thlân laitute thawm chu inhre thei lo em ni? Pathian ropui ṭawih ral mêk rim te chu in hre lawm ni?

 Ni e, pathiante pawh hi an lo ṭawih ral thei a nih hi. Pathian chu a thi ta. Pathian chu a thi a, nang leh kei hian kan tihlum a ni...engtin nge tualthahtu azawnga tualthattu lian berte hi kan inchhanhim tâk ang le?” (181-182)

Hetiang hian mihringin kan châkna (pleasure) avanga Pathian leh a ṭhatna dan (moral law) a hnawl tawh chuan nun leh thil engkimin awmzia a nei tawh lo va, ama duh dan chu a lal ber tawh ṭhin avangin amah thununtu awm chhun chu a châkna (pleasure) chiah a ni tawh a, a châkna tihhlawhtlin tuma beiin mihring chu mi hlauhawm berah a chhuak tawh ṭhin. 

He dinhmun hi Kawla dinhmun dik tak niin a lang a, mite hma a mi fel leh ngainatawm tak kha, a châkna (pleasure) in a thunun tawh Kawla a nih chiah khan chhûngril lamah mi ṭihbaiawm leh râpawm-thlahrang a lo ni ta a ni. Kawla nihna hi mihring zawng zawng nihna a ni a, mi zawng zawng hi he thlahrang dinhmuna ding thei vek hi kan ni a, he dinhmuna ding lo tura min dang theitu awm chhun chu kan duhthlanna chauh hi a ni.

Kawla Existential Crisis

French philosopher Jean Paul Sartre chuan, “Nun hian a hranpain awmzia a nei sa lo a, nun awmzia pêk chu i kuta awm a ni” (Nausea 75) tiin a lo sawi a. Hringnun hi kan thlir chuan kan thlirna azirin hlimna leh lawmna tur te chu awm ve bawk mah se, haider theih rual lovin tawrhna leh natnain a khat tel a, eng anga mi fel leh ṭha nia kan hriat te paw'n an tuar tho a, a chang chuan mi ṭha tak nia kan hriat te hlei hlei hian harsatna leh natna an tuar nasat chang a awm a, hriatthiam a har kan ti ṭheuh ṭhin. 

Heng harsatna leh natnate hi a takin a ril a, mihringin harsatna tak tak a tawh hian heng harsatna leh kan nun ngei pawh hian awmzia a nei chiah em? tih zawhna chu a lo piang ṭhin. Uluk taka kan ngaihtuah chuan nun hian a hranpain awmzia a nei lem lo a, mihringte zawk hian nitin damchhan emaw nun chhan tur insiam chawpin kan lo nung zawk a ni tih kan hre thei ang. 

Nazi concentration camp-a a awm aṭanga nun awmzia chhuttu Viktor Frankl chuan, “Nun hi Freud-a ngaih dân anga châk zâwng emaw duhzawng (pleasure) zawnna ngawt a ni lo a, Alfred Adler-a ngaih dân anga thiltihtheihna (power) zawnna ngawt a ni hek lo; nun awmzia (meaning) zawnna zawk a ni” (Man Search For Meaning, 74) tia a lo sawi angin, mihringte hian kan hriat loh karah damchhan tur kan zawng reng a, kan dinhmun leh rilru azir zelin kan damchhan pawh a inang lo zung a ni 

A ṭhen chuan sum leh pai an damchhan a, a ṭhenin an mihringpui-an chhungte emaw, an ngaihzâwng te emaw an damchhan a, a ṭhenin an hna, nihna sâng, larna emaw sakhua. Hetiang hian kan damchhan chu eng thil pawh ni se kan tâna awmzia an neih chhûng chuan nun zel duhna leh nun chhan tur min pe a, chuvangin heng kan damchhan ṭheuh tel lo hi chuan dam ngaihna a awm lo va, nun hian awmzia a neih loh ang anga kan nung ngam ngat te a nih si loh chuan, mihring hian damchhan a mamawh reng a ni. 

Amaherawhchu, chuai leh chhe ve thei lo Pathian (chu pawh kan rin dân azirin) kan damchhan ber a ni te a nih si loh chuan damchhana kan hman thil tam tak hi chuai thei leh chhe thei, thawklehkhata awmze nei loa chang vek thei thil a ni. Sum leh paiin kan beisei ang min thlen si loh hun a thleng thei a, kan damchhan in ropui te pawh a chimin a kang ral vek thei a, kan damchhan kan mihring hmangaih em em ten mual min liam san thut thei bawk. 

Heng kan nun awmzia siamtu, kan damchhan ber damchhan tling a nih loh ve leh hian mihring chu lungngaihna thûk tak(existential despair) ah a lut ṭhin a, he hunah hian mihring chuan damchhan tur nei tawh lova inhriain, nun awmze awm lohna avanga buaina ‘existential crisis’ a nei ta ṭhin a ni. 

Kawla pawh khan a tir aṭangin nun awmze thûk zawk leh tlo zawk a neih lem loh avangin a hmaah sum tam tham tak neihna tur kawng hawn a nih khan, sum a duhna (pleasure) chu inhruaitirin sum leh pai a neih dân tur chu eng ang pawh ni se, sum tam tham tak neih kha damchhanah a hmang ta a, thawnthu chhunga kan thil hmuh zawng zawng kha a thleng chho ta a ni. Viktor Frankl-a bawkin, “Mihringin damchhan mumal leh thûk tak a neih loh emaw a zawn loh chuan, a châk zâwng thilin an intibuai ṭhin” (117) tia a lo sawi dikna chu Kawla nunah hian kan hmu a ni. 

Amaherawhchu, Kawla khan sum chu a damchhan leh a nun awmzia petu atan hmang mah se, a tâwpah Parmawii dinhmun te, Tawia tawrhna tur te, Bawrhsap thusawi te a ngaihtuah chian khan a damchhan chu a enlet a, a nun kaihruaitu ber sum chu a hmu hovin, tualthah phah khawpa a duh sum khan inthiamlohna lian tak a pe ta zawk a, thawklehkhatah amah ngeiin a damchhan chu a vaw ṭhiat ta vek a. 

Frankl-a'n mihring nuna existential crisis thlentu pathum a tih-Tragic Triad: inthiam lohna (guilt), tawrhna (suffering) emaw thihna (death) te hi Kawla nunah khan a thleng kim vek a ni. Tichuan nun awmzia leh damchhan a neih tâk loh avanga buaina ‘existential crisis’ a neih bakah mi sual hrem tlak leh hrem chiah hmabak nia inhmuin, chu nun ruak tak leh mi sual a nihna chuan a tâwpah a chinfel dan a hriat awmchhun-intihhlum chu a hring ta a ni. 

French Philosopher Albert Camus khan, “Buaina lian leh ngaihtuah tham tak ni bawk si awmchhun (one truly serious philosophical problem) chu mahni intihhlum (suicide) hi a ni a... awmze awm lohna (absurd) chinfel dan awmchhun pawh mahni intihhlum mai hi a ni” (Myth of Sisyphus, 1&5) tiin a lo sawi a. Mihringin damchhan a neih loh a, nunin a hranpaa awmzia a neih lohzia a hmuh tel chiah hian, damchhan tur thil dang ṭha zawk a hmu leh te a nih loh chuan chu nun ruak taka beidawnna chauh lo chu thil tawh tur dang a nei lo. 

Nietzsche khan he nun ruak leh awmze awm lo hian mihring nun a tihdanglam theih dan leh a hlauhawmna te chu hmuin, “Ramhuai (monster) hneh ngei tura i behna lamah nangmah kha ramhuaiah insiam suh ang che...Chu khuarkhurum thûk tak (abyss) chu i en a nih chuan, chu khuarkhurum thûk tak (abyss) pawh chuan a lo en ve reng che a ni tih i hmu ang” (Beyond Good and Evil, iv) tiin a lo sawi a. 

A sawi awmzia chu, he nun awmze awm lo kan buan a, awmze neihtir tuma kan beihna lamah hian keimahni zawk hi awmze awm lo leh mahni tân vêka mi hlauhawmah insiam lo ila...a chhan chu he nun awmze awm lo leh ruak (abyss) hi kan en chian apiangin a nihna ang ang-awmze awm lo leh ruak (abyss) a nihna tawrhhlehawm tak chu chiang taka hmuh theiha a awm ṭhin vang a ni. 

Kawla khan mi dang tâna ‘thlahrang’a nih phah hialna a damchhan ‘sum’ chu damchhan tlinga a ngaih theih tawh loh rual rual khan, nun khuarkhurum thûk tak chu a zuk thlir a, chu nun khuarkhurum thûk tak chuan a nihna ang angin, a ṭihbaiawmna zawng zawng nen a rawn thlir let ve a, chu awmze awm lo nun inhmatawn tih tâwpna awmchhun chu mahni intihhlum chauh chu a lo ni ta a ni. 

References: 

Cuddon. J.A, Literary Terms & Literary Theory, Penguin Group, 2014.

Camus. Albert, Myth of Sisyphus, Penguin Books, 2005.

Dostoyevsky. Fyodor, The Brothers Karamazov, Penguin Classics, Reissue 2003.

Frankl. Viktor, Man Search For Meaning, Rider, 2008.

Gothe. Johan Wolfgang Von, Maxims and Reflections,  Penguin Book, 1998.

Jung. G.C, Man and His Symbols, RHUS, Reissue Edition: 16th August 1968.

Nietzsche. Friedrich, The Gay Science, ed. Walter Kaufmann, New York: Vintage, 1974.

Nietzsche. Friedrich, Beyond Good and Evil, Penguin Classics, 2003.

Sartre. Jean Paul, Nausea, Penguin Modern Classics, 2000.

Yeats. William Butler, “Symbolism in Painting and Poetry” Ideas of Good and Evil, A.H. Bullen, 1914.

Zacharias. Ravi, Can Man Live Without God, RZIM Educational Trust, Reprint: December 2017.

Zairema. Rev, Pi Pute Biak Hi, Zorûn Publication, Second Edition: 2020.