Ko\u0159eny kone\u010dn\u00e9ho pozn\u00e1n\u00ed se nach\u00e1zej\u00ed…. na \u00farovni \u00fa\u017easu a radik\u00e1ln\u00edho \u00fadivu, v hloubce \u00facty, v na\u0161\u00ed citlivosti v\u016f\u010di tajemstv\u00ed.-Abraham Joshua Heschel, B\u016fh hled\u00e1 \u010dlov\u011bka<\/em><\/p>\n\n\n\n Richard Rohr u\u010d\u00ed, \u017ee b\u00e1ze\u0148, \u00fa\u017eas a \u00fadiv jsou z\u00e1kladn\u00edmi duchovn\u00edmi zku\u0161enostmi:<\/em><\/p>\n\n\n\n V\u011b\u0159\u00edm, \u017ee z\u00e1kladn\u00ed, prvotn\u00ed, fundament\u00e1ln\u00ed n\u00e1bo\u017eenskou intuic\u00ed je moment \u00fa\u017easu a \u00fadivu. \u0158\u00edk\u00e1me: „Bo\u017ee, to je n\u00e1dhera!“. Pro\u010d p\u0159i takov\u00fdch okam\u017eic\u00edch tak \u010dasto \u0159\u00edk\u00e1me „Bo\u017ee!“? Mysl\u00edm, \u017ee je to pozn\u00e1n\u00ed, \u017ee jde o bo\u017esk\u00fd okam\u017eik. N\u011bjak si uv\u011bdomujeme, \u017ee n\u011bco je prost\u011b p\u0159\u00edli\u0161 dobr\u00e9, p\u0159\u00edli\u0161 spr\u00e1vn\u00e9, p\u0159\u00edli\u0161 mnoho, p\u0159\u00edli\u0161 v\u010das. Kdy\u017e v na\u0161em \u017eivot\u011b chyb\u00ed \u00facta a \u00fa\u017eas, stav\u00edme sv\u00e9 n\u00e1bo\u017eenstv\u00ed na z\u00e1konech a ritu\u00e1lech a sna\u017e\u00edme se vyrobit n\u011bjak\u00fd okam\u017eik \u00facty. Ob\u010das to asi funguje.<\/p>\n\n\n\n Mysl\u00edm, \u017ee lid\u00e9, kte\u0159\u00ed \u017eij\u00ed sv\u016fj \u017eivot otev\u0159en\u00fd \u00fa\u017easu a \u00fadivu, maj\u00ed mnohem v\u011bt\u0161\u00ed \u0161anci setkat se se Svat\u00fdm ne\u017e n\u011bkdo, kdo jen chod\u00ed do kostela, ale ne\u017eije otev\u0159en\u00fdm zp\u016fsobem. Svat\u00e9 si t\u00e9m\u011b\u0159 ocho\u010dujeme t\u00edm, \u017ee ho d\u011bl\u00e1me tak v\u0161edn\u00edm. Toho se ob\u00e1v\u00e1m, \u017ee se d\u011bje se zp\u016fsobem, jak\u00fdm ritualizujeme bohoslu\u017ebu. Vid\u00edm, jak lid\u00e9 den co den p\u0159ich\u00e1zej\u00ed do kostela nep\u0159ipraveni na nic nov\u00e9ho nebo jin\u00e9ho. I kdy\u017e se n\u011bco nov\u00e9ho nebo odli\u0161n\u00e9ho stane, za\u0159ad\u00ed to do sv\u00fdch star\u00fdch \u0161katulek.<\/p>\n\n\n\n Zd\u00e1 se, \u017ee jejich postoj je: „Nebudu ohromen“. Mysl\u00edm, \u017ee s takov\u00fdm odporem k nov\u00e9mu, skute\u010dn\u00e9mu a \u00fa\u017easn\u00e9mu se daleko nedostaneme. Pravd\u011bpodobn\u011b proto B\u016fh dopou\u0161t\u00ed, aby v\u011bt\u0161ina na\u0161ich skv\u011bl\u00fdch vztah\u016f za\u010d\u00ednala ur\u010dit\u00fdm druhem poblouzn\u011bn\u00ed druhou osobou – a nemysl\u00edm t\u00edm jen sexu\u00e1ln\u00ed poblouzn\u011bn\u00ed, ale hlubok\u00fd obdiv nebo uzn\u00e1n\u00ed. Umo\u017e\u0148uje n\u00e1m to zaujmout m\u00edsto studenta a \u017e\u00e1ka. Pokud to nikdy neud\u011bl\u00e1me, nic nov\u00e9ho se nestane. [1]<\/p>\n\n\n\n Mysl\u00edm, \u017ee rusk\u00fd spisovatel Alexandr Sol\u017eenicyn to pochopil, kdy\u017e napsal: „Z\u00e1padn\u00ed syst\u00e9m ve sv\u00e9m sou\u010dasn\u00e9m stavu duchovn\u00edho vy\u010derp\u00e1n\u00ed nevypad\u00e1 p\u0159ita\u017eliv\u011b.“ V tomto p\u0159\u00edpad\u011b se v\u0161ak jedn\u00e1 o to, co je pro n\u00e1s p\u0159ita\u017eliv\u00e9. [2] Je to v\u00fdmluvn\u00fd soud. Z\u00e1padn\u00ed mysl u\u017e t\u00e9m\u011b\u0159 odm\u00edt\u00e1 b\u00fdt v \u00fa\u017easu. Uv\u011bdomuje si jen to, co je \u0161patn\u00e9, a zd\u00e1 se, \u017ee se nedok\u00e1\u017ee radovat z toho, co je je\u0161t\u011b dobr\u00e9, pravdiv\u00e9 a kr\u00e1sn\u00e9.<\/p>\n\n\n\n Jedinou cestou ven je nov\u00e1 p\u0159edstavivost a nov\u00e1 kosmologie, vytvo\u0159en\u00e1 pozitivn\u00ed zku\u0161enost\u00ed Boha. Vzd\u011bl\u00e1n\u00ed, \u0159e\u0161en\u00ed probl\u00e9m\u016f a rigidn\u00ed ideologie nakonec samy o sob\u011b nesta\u010d\u00ed k vytvo\u0159en\u00ed kosmick\u00e9 nad\u011bje a smyslu. To dok\u00e1\u017ee pouze velk\u00e9 n\u00e1bo\u017eenstv\u00ed, co\u017e je pravd\u011bpodobn\u011b d\u016fvod, pro\u010d se Je\u017e\u00ed\u0161 tolik \u010dasu ve sv\u00e9 slu\u017eb\u011b sna\u017eil n\u00e1bo\u017eenstv\u00ed reformovat.<\/p>\n\n\n\n Zdrav\u00e9 n\u00e1bo\u017eenstv\u00ed n\u00e1m d\u00e1v\u00e1 z\u00e1kladn\u00ed pocit \u00facty. O\u017eivuje jinak pr\u00e1zdn\u00fd vesm\u00edr. D\u00e1v\u00e1 lidem univerz\u00e1ln\u00ed \u00factu ke v\u0161em v\u011bcem. Jen s takovou \u00factou nach\u00e1z\u00edme d\u016fv\u011bru a soudr\u017enost. Teprve pak se sv\u011bt st\u00e1v\u00e1 bezpe\u010dn\u00fdm domovem. Pak m\u016f\u017eeme vid\u011bt odraz bo\u017esk\u00e9ho obrazu v \u010dlov\u011bku, ve zv\u00ed\u0159eti, v cel\u00e9m p\u0159irozen\u00e9m sv\u011bt\u011b – kter\u00fd se nyn\u00ed stal ze sv\u00e9 podstaty „nadp\u0159irozen\u00fdm“. [3]<\/p>\n\n\n\n [1] Adapted from Richard Rohr, \u201cThe Practice of Awe and Wonder,\u201d in Another Name for Every Thing<\/u><\/a>, <\/em>season 3, ep. 10 (Albuquerque, NM: Center for Action and Contemplation, 2020), podcast, <\/em>MP3 audio.<\/p>\n\n\n\n [2] Aleksandr Solzhenitsyn, \u201cHarvard Address,\u201d in The Solzhenitsyn Reader: New and Essential Writings, 1947\u20132005, <\/em>ed. Edward E. Ericson, Jr. and Daniel J. Mahoney (Wilmington, DE: ISI Books, 2006), 569.<\/p>\n\n\n\n [3] Adapted from Richard Rohr, The Wisdom Pattern: Order, Disorder, Reorder<\/u><\/a> <\/em>(Cincinnati, OH: Franciscan Media, 2001, 2020), 65.<\/p>\n\n\n\nZ\u00e1kladn\u00ed n\u00e1bo\u017eensk\u00e1 intuice je \u00fa\u017eas a \u00fadiv<\/h4>\n\n\n\n
A\u0165 se svatost nezev\u0161edn\u00ed<\/h4>\n\n\n\n
Zaho\u010f postoj: nic mne neohrom\u00ed<\/h4>\n\n\n\n
Z\u00e1padn\u00ed syst\u00e9m odm\u00edt\u00e1 b\u00fdt v \u00fa\u017easu<\/h4>\n\n\n\n
Pom\u016f\u017ee nov\u00e1 p\u0159edstavivost a zbavit se rigidn\u00ed teologie<\/h4>\n\n\n\n
Zdrav\u00e9 n\u00e1bo\u017eenstv\u00ed n\u00e1m d\u00e1v\u00e1 z\u00e1kladn\u00ed pocit \u00facty<\/h4>\n\n\n\n
Prameny:<\/h6>\n\n\n\n