Tento t\u00fdden se denn\u00ed meditace zam\u011b\u0159uj\u00ed na p\u00e1t\u00e9 ze sedmi t\u00e9mat alternativn\u00ed ortodoxie CAC:<\/em><\/p>\n\n\n\n Hlavn\u00edm probl\u00e9mem je „odd\u011blen\u00e9“ j\u00e1, nikoliv st\u00ednov\u00e9 j\u00e1, kter\u00e9 na sebe bere pouze hlub\u0161\u00ed formy maskov\u00e1n\u00ed. [1] <\/p>\n\n\n\n Otec Richard Rohr v\u011b\u0159\u00ed, \u017ee r\u016fst ve spiritualit\u011b zahrnuje odpout\u00e1n\u00ed se od na\u0161eho odd\u011blen\u00e9ho \u010di fale\u0161n\u00e9ho j\u00e1 a \u017eivot z na\u0161eho Prav\u00e9ho j\u00e1. Richard to vysv\u011btluje: „Je t\u0159eba, abychom se sna\u017eili o to, aby se n\u00e1m da\u0159ilo:<\/p>\n\n\n\n Term\u00edny „Prav\u00e9 j\u00e1“ a „fale\u0161n\u00e9 j\u00e1“ jsem se nau\u010dil od Thomase Mertona (1915-1968) – slova, kter\u00e1 pou\u017eil, aby objasnil, co m\u011bl Je\u017e\u00ed\u0161 jist\u011b na mysli, kdy\u017e \u0159ekl, \u017ee mus\u00edme zem\u0159\u00edt sami sob\u011b nebo \u017ee mus\u00edme „ztratit sami sebe, abychom na\u0161li sami sebe“ (Mk 8,35). Merton spr\u00e1vn\u011b rozpoznal, \u017ee to nen\u00ed t\u011blesn\u00e9 j\u00e1, kter\u00e9 mus\u00ed „zem\u0159\u00edt“ (\u010demu\u017e se zd\u00e1la v\u011b\u0159it v\u011bt\u0161ina k\u0159es\u0165ansk\u00fdch d\u011bjin), ale „fale\u0161n\u00e9 j\u00e1“. Na\u0161e p\u0159ipoutanost k na\u0161emu mal\u00e9mu, odd\u011blen\u00e9mu, fale\u0161n\u00e9mu j\u00e1 mus\u00ed zem\u0159\u00edt, aby na\u0161e Prav\u00e9 j\u00e1 – na\u0161e z\u00e1kladn\u00ed a nem\u011bnn\u00e1 identita v Bohu – mohlo \u017e\u00edt pln\u011b a svobodn\u011b. [2] <\/p>\n\n\n\n Thomas Merton nezapomenuteln\u011b popisuje svou mystickou zku\u0161enost Prav\u00e9ho J\u00e1:<\/em><\/p>\n\n\n\n V Louisville, na rohu \u010ctvrt\u00e9 a Walnut [nyn\u00ed \u010ctvrt\u00e1 a Muhammad Ali Boulevard], v centru n\u00e1kupn\u00ed \u010dtvrti, m\u011b najednou zaplav\u00ed v\u011bdom\u00ed, \u017ee v\u0161echny ty lidi miluji, \u017ee jsou moji a j\u00e1 jejich, \u017ee si nem\u016f\u017eeme b\u00fdt ciz\u00ed, i kdy\u017e jsme si \u00fapln\u011b ciz\u00ed. Bylo to jako probuzen\u00ed ze snu o odd\u011blenosti…. Cel\u00e1 iluze odd\u011blen\u00e9 svat\u00e9 existence je sen…..<\/p>\n\n\n\n Pak jako bych n\u00e1hle spat\u0159il skrytou kr\u00e1su jejich srdc\u00ed, hlubiny jejich srdc\u00ed, kam nedos\u00e1hne ani h\u0159\u00edch, ani touha, ani sebepozn\u00e1n\u00ed, j\u00e1dro jejich skute\u010dnosti, osobu, kterou je ka\u017ed\u00fd z nich v Bo\u017e\u00edch o\u010d\u00edch. K\u00e9\u017e by se v\u0161ichni mohli vid\u011bt takov\u00ed, jac\u00ed skute\u010dn\u011b jsou. K\u00e9\u017e bychom se tak mohli vid\u011bt neust\u00e1le. U\u017e by nebylo v\u00e1lek, nen\u00e1visti, krutosti, chamtivosti…. P\u0159edpokl\u00e1d\u00e1m, \u017ee velk\u00fdm probl\u00e9mem by bylo, \u017ee bychom padli na zem a klan\u011bli se jeden druh\u00e9mu. Ale to se ned\u00e1 vid\u011bt, tomu se d\u00e1 jen v\u011b\u0159it a „pochopit“ zvl\u00e1\u0161tn\u00edm nad\u00e1n\u00edm…..<\/p>\n\n\n\n Ve st\u0159edu na\u0161eho byt\u00ed je bod nicoty, kter\u00fd je nedot\u010den\u00fd h\u0159\u00edchem a iluz\u00ed, bod \u010dist\u00e9 pravdy, bod \u010di jiskra, kter\u00e1 zcela pat\u0159\u00ed Bohu, kter\u00e1 n\u00e1m nikdy nen\u00ed k dispozici, ze kter\u00e9 B\u016fh disponuje na\u0161imi \u017eivoty, kter\u00e1 je nep\u0159\u00edstupn\u00e1 fantazi\u00edm na\u0161\u00ed vlastn\u00ed mysli nebo brutalit\u011b na\u0161\u00ed vlastn\u00ed v\u016fle. Tento mal\u00fd bod nicoty a naprost\u00e9 chudoby je \u010distou Bo\u017e\u00ed sl\u00e1vou v n\u00e1s….. Je jako \u010dist\u00fd diamant, planouc\u00ed neviditeln\u00fdm sv\u011btlem nebes. Je v ka\u017ed\u00e9m z n\u00e1s, a kdybychom ho mohli spat\u0159it, vid\u011bli bychom tyto miliardy sv\u011bteln\u00fdch bod\u016f, jak se spojuj\u00ed v tv\u00e1\u0159 a planou jako slunce, kter\u00e9 by nechalo zcela zmizet ve\u0161kerou temnotu a krutost \u017eivota. [3]<\/p>\n\n\n\n [1] To learn more about CAC\u2019s Seven Themes of an Alternative Orthodoxy<\/em>, visit this webpage<\/a>. <\/p>\n\n\n\n [2] Adapted from Richard Rohr, Immortal Diamond: The Search for Our True Self<\/em><\/a> (San Francisco, CA: Jossey-Bass, 2013), 38\u201339. <\/p>\n\n\n\n [3] Thomas Merton, Conjectures of a Guilty Bystander<\/em> (Garden City, NY: Doubleday, 1965, 1966), 140, 142. <\/p>\n\n\n\nOdd\u011blen\u00e9 j\u00e1 je probl\u00e9mem<\/h4>\n\n\n\n
Pot\u0159ebuji se od fale\u0161n\u00e9ho j\u00e1 odd\u011blit<\/h4>\n\n\n\n
Mus\u00edme zem\u0159\u00edt sami sob\u011b, tedy fale\u0161n\u00e9mu j\u00e1 \u2013 nikoliv t\u011blesn\u00e9mu j\u00e1<\/h4>\n\n\n\n
Jak se Thomas Merton probudil<\/h4>\n\n\n\n
A uvid\u011bl v lidech kr\u00e1su jejich srdc\u00ed v t\u00e9 nejhlub\u0161\u00ed hlubin\u011b ka\u017ed\u00e9ho z nich<\/h4>\n\n\n\n
I ve mn\u011b v m\u00e9m srdci je kousek kter\u00fd pat\u0159\u00ed Bohu, kter\u00fd neovliv\u0148ujeme svoj\u00ed mysl\u00ed a v\u016fl\u00ed<\/h4>\n\n\n\n
Prameny:<\/h6>\n\n\n\n