{"id":2214,"date":"2009-07-30T18:59:31","date_gmt":"2009-07-30T17:59:31","guid":{"rendered":"https:\/\/www.cestanahoru.org\/?p=2214"},"modified":"2009-07-30T19:18:13","modified_gmt":"2009-07-30T18:18:13","slug":"kontemplace-zaver","status":"publish","type":"post","link":"https:\/\/www.cestanahoru.org\/?p=2214","title":{"rendered":"Kontemplace (z\u00e1v\u011br)"},"content":{"rendered":"

Znamen\u00ed nast\u00e1vaj\u00edc\u00ed prom\u011bny<\/strong><\/p>\n

Kontemplace jako cesta konverze, z\u00e1sadn\u00edho p\u0159ivr\u00e1cen\u00ed k\u00a0Bohu, zn\u00e1 krom tohoto pozvoln\u00e9ho r\u016fstu, ve kter\u00e9m m\u016f\u017eeme rozli\u0161it moment ur\u010dit\u00e9ho radik\u00e1ln\u00edho zlomu, z\u00e1sadn\u00ed a prom\u011b\u0148uj\u00edc\u00ed zku\u0161enosti, kter\u00e1 s\u00a0sebou p\u0159in\u00e1\u0161\u00ed zcela nov\u00fd pohled na ve\u0161kerou skute\u010dnost, kdy u\u017e nic nen\u00ed jako d\u0159\u00edve. Pokusme se v\u00a0kr\u00e1tkosti p\u0159ipomenout znaky, kter\u00e9 poukazuj\u00ed, \u017ee se bl\u00ed\u017e\u00edme k\u00a0tomuto p\u0159elomov\u00e9mu obdob\u00ed, tak jak je \u00a0Jan od K\u0159\u00ed\u017ee je v\u00fdsti\u017en\u011b zachytil ve sv\u00e9m d\u00edle Temn\u00e1 noc.[1]<\/a> Jak zn\u00e1mo, prvn\u00ed dv\u011b znamen\u00ed jsou negativn\u00ed – celkov\u00e1 nechu\u0165 k\u00a0tomu, co dosud bylo zdrojem \u00fat\u011bchy a posily pro n\u00e1\u0161 (nejen duchovn\u00ed) \u017eivot, spojen\u00e1 s\u00a0nemo\u017enost\u00ed rozj\u00edmat za pomoc\u00ed p\u0159edstavivosti, jak jsme byli zvykl\u00ed. T\u0159et\u00ed znamen\u00ed je pozitivn\u00ed: p\u0159esto\u017ee n\u00e1m tu \u201ecit“ i rozum neslou\u017e\u00ed k orientaci v\u00a0t\u00e9to etap\u011b duchovn\u00edho \u017eivota, trv\u00e1 snaha slou\u017eit Bohu a ti\u0161e spo\u010d\u00edvat v\u00a0jeho p\u0159\u00edtomnosti.<\/p>\n

Pro\u010d je v\u0161ak tato f\u00e1ze duchovn\u00edho \u017eivota temn\u00e1 a t\u00ed\u017eiv\u00e1? Kontemplace podle Jana od K\u0159\u00ed\u017ee vy\u017eaduje projit\u00ed noc\u00ed, kde na\u0161e \u201eneuspo\u0159\u00e1dan\u00e9 n\u00e1klonnosti“, tedy v\u0161e, \u010d\u00edm si vnit\u0159n\u011b br\u00e1n\u00edme, abychom \u017eili m\u00e1 b\u00fdt vysvle\u010deno, vyko\u0159en\u011bno, roztaveno, str\u00e1veno a p\u0159etvo\u0159eno, abychom dosp\u011bli k \u00a0celkov\u00e9 konverzi \u010dlov\u011bka k\u00a0p\u0159ijet\u00ed daru Bo\u017e\u00ed l\u00e1sky. \u010clov\u011bk je v n\u00ed v\u00a0hloubce p\u0159etv\u00e1\u0159en do nov\u00e9 podoby, je z\u00a0n\u00e1s vyko\u0159en\u011bno v\u0161e, co p\u0159ek\u00e1\u017e\u00ed v\u00a0dokon\u010den\u00ed – av\u0161ak tato oslepuj\u00edc\u00ed teofanie a p\u00e9\u010de Boha je pro n\u00e1s v\u00a0tomto \u00faseku cesty nep\u0159\u00edjemn\u00e1, temn\u00e1. I sami sob\u011b jsme nesnesiteln\u00ed a stoj\u00ed n\u00e1s velk\u00e9 \u00fasil\u00ed vydr\u017eet se sebou, kontemplace uprost\u0159ed noci je n\u00e1m skute\u010dnou temnotou.[2]<\/a> Nevn\u00edm\u00e1me to, co se v\u00a0n\u00ed z\u00e1rove\u0148 d\u011bje a co je pravou podstatou prob\u00edhaj\u00edc\u00ed definitivn\u00ed konverze, toti\u017e intenzivn\u00ed p\u016fsoben\u00ed Ducha. Je to nyn\u00ed B\u016fh, jeho spole\u010dnost, kdo p\u0159ivrac\u00ed \u010dlov\u011bkovu tv\u00e1\u0159 k\u00a0sob\u011b, av\u0161ak \u010dlov\u011bk vta\u017een\u00fd do tohoto p\u0159ita\u017eliv\u00e9ho pohybu l\u00e1sky, vn\u00edm\u00e1 p\u0159edev\u0161\u00edm bolest, tmu, hlubokou nejistotu a nechu\u0165 ke v\u0161emu, nebo\u0165 noc zasahuj\u00edc\u00ed ducha \u201eponech\u00e1v\u00e1 rozum v\u00a0temnot\u00e1ch a v\u016fli vyprahlou a pam\u011b\u0165 pr\u00e1zdnou, a n\u00e1klonnosti du\u0161e ve vrcholn\u00e9 skl\u00ed\u010denosti“.[3]<\/a> Jan rad\u00ed, abychom uprost\u0159ed t\u00e9to prob\u00edhaj\u00edc\u00ed konverze setrvali v\u00a0postoji jist\u00e9 \u201eaktivn\u00ed pasivity“, kter\u00e1 v\u0161e (tj. i to t\u011b\u017ek\u00e9, a\u0165 vnit\u0159n\u00ed \u010di vn\u011bj\u0161\u00ed) p\u0159ij\u00edm\u00e1, aby tak v\u00a0na\u0161em nitru rostla v\u00edra a l\u00e1ska. M\u00e1me p\u0159ijmout i nov\u00fd (z v\u00edry pramen\u00edc\u00ed) smysl toho, co se d\u011bje a zachovat v\u011brnost, nebo\u0165 ta je jen a jen na n\u00e1s. \u010clov\u011bk m\u00e1 p\u0159itom z\u016fstat klidn\u00fd, nebo\u0165 dokud B\u016fh nedokon\u010d\u00ed sv\u00e9 d\u00edlo, nen\u00ed n\u00e1m pomoci.[4]<\/a><\/p>\n

Konverze jako nalezen\u00ed vlastn\u00edho posl\u00e1n\u00ed<\/strong><\/p>\n

Konverze, v\u00a0n\u00ed\u017e doch\u00e1z\u00ed v\u00a0kontemplaci, s\u00a0sebou kone\u010dn\u011b nese objev vlastn\u00edho \u017eivotn\u00edho posl\u00e1n\u00ed a prohlouben\u00e9ho smyslu pro v\u00edru (sensus fidei<\/em>). Jde p\u0159itom nikoliv o \u00fazce subjektivn\u00ed aspekt, ale o zku\u0161enost radik\u00e1ln\u011b zakotvenou v\u00a0nauce i etice k\u0159es\u0165anstv\u00ed, p\u0159esto\u017ee m\u016f\u017ee b\u00fdt artikulov\u00e1na p\u0159ekvapuj\u00edc\u00edm zp\u016fsobem. Z\u00e1sadn\u00edm zp\u016fsobem se v\u00a0n\u00ed prohlubuje p\u0159ilnut\u00ed k\u00a0j\u00e1dru k\u0159es\u0165ansk\u00e9ho tajemstv\u00ed i ke konkr\u00e9tn\u00edm obsah\u016fm v\u00edry, je\u017e jsou osvojeny a pos\u00edleny d\u00edky nov\u00e9mu postoji hlubok\u00e9 d\u016fv\u011bry v\u00a0\u017eivot, kter\u00fd je jako celek i v\u00a0jednotliv\u00fdch ud\u00e1lostech naz\u00edr\u00e1n ve sv\u011btle troji\u010dn\u00ed zku\u0161enosti k\u0159es\u0165ansk\u00e9ho tajemstv\u00ed. Vedle prohlouben\u00ed smyslu pro Bo\u017e\u00ed p\u0159\u00edtomnost p\u0159in\u00e1\u0161\u00ed tak\u00e9 novou svobodu, odvislou od pozitivn\u00edch\/negativn\u00edch, a tato svoboda od<\/em> \u00fast\u00ed v\u00a0pozitivn\u00ed svobodu k<\/em> nov\u00e9mu vztahu ke skute\u010dnosti, kter\u00fd se krok za krokem vyjevuje pr\u00e1v\u011b v\u00a0t\u00e9to vztahov\u00e9 dynamice lidsk\u00e9 osoby maj\u00edc\u00ed \u00fa\u010dast na intratrinit\u00e1rn\u00edm vztahu.<\/p>\n

\u201eSpojen\u00ed s\u00a0Bohem“, jak tak\u00e9 b\u00fdv\u00e1 naz\u00fdv\u00e1 vy\u00fast\u011bn\u00ed tohoto obr\u00e1cen\u00ed, z\u00e1rove\u0148 odstra\u0148uje strach, kter\u00fd prov\u00e1z\u00ed mnoh\u00e9 na\u0161e soci\u00e1ln\u00ed vazby: strach\u00a0 z\u00a0pohlcen\u00ed druh\u00fdm, z\u00a0naru\u0161en\u00ed hranic na\u0161\u00ed svobody a vede k odvaze vz\u00e1jemn\u00e9ho mezilidsk\u00e9ho sd\u00edlen\u00ed<\/strong>, kter\u00e9 umo\u017e\u0148uje optim\u00e1ln\u00ed bl\u00edzkost (b\u00fdt si \u201ebli\u017en\u00ed“), je\u017e zachov\u00e1v\u00e1 individu\u00e1ln\u00ed svobodu a jedine\u010dnost druh\u00e9 osoby.<\/p>\n

Bylo by mo\u017eno pojednat o mnoh\u00e9m dal\u0161\u00edm: p\u0159estavit \u00faskal\u00ed, sejit\u00ed a b\u011b\u017en\u00e9 omyly typick\u00e9 pro tu kterou etapu cesty k druh\u00e9 konverzi v\u00a0procesu kontemplace, nast\u00ednit jednotliv\u00e9 f\u00e1ze p\u0159ejit\u00ed noc\u00ed \u010di d\u016fkladn\u011bji objasnit sou\u010dinnost \u010dlov\u011bka (jeho otev\u0159en\u00ed se dovr\u0161en\u00ed existence, kter\u00e9 je \u010dir\u00fdm darem) a Bo\u017e\u00ed milosti (kter\u00e1 tu nab\u00edz\u00ed pr\u016fhled do v\u011b\u010dnosti) atd. – o tom v\u0161ak a\u017e jindy a na jin\u00e9m m\u00edst\u011b.<\/p>\n

Denisa \u010cervenkov\u00e1<\/em>, CSTF<\/em><\/p>\n

[1]<\/a> podrobn\u011b srov. Jan od K\u0159\u00ed\u017ee: Temn\u00e1 noc<\/em> I,9; V\u00fdstup na horu Karmel<\/em> II, 13.<\/p>\n

[2]<\/a> srov. Jan od K\u0159\u00ed\u017ee, V\u00fdstup<\/em> I, 1,1; Temn\u00e1 noc<\/em> 1,9.<\/p>\n

[3]<\/a> Jan od K\u0159\u00ed\u017ee, Temn\u00e1 noc<\/em> II, 3,3.<\/p>\n

[4]<\/a> srov. tamt\u00e9\u017e II,7,3<\/p>\n","protected":false},"excerpt":{"rendered":"

Znamen\u00ed nast\u00e1vaj\u00edc\u00ed prom\u011bny Kontemplace jako cesta konverze, z\u00e1sadn\u00edho p\u0159ivr\u00e1cen\u00ed k\u00a0Bohu, zn\u00e1 krom tohoto pozvoln\u00e9ho r\u016fstu, ve kter\u00e9m m\u016f\u017eeme rozli\u0161it moment ur\u010dit\u00e9ho radik\u00e1ln\u00edho zlomu, z\u00e1sadn\u00ed a prom\u011b\u0148uj\u00edc\u00ed zku\u0161enosti, kter\u00e1 s\u00a0sebou p\u0159in\u00e1\u0161\u00ed zcela nov\u00fd pohled na ve\u0161kerou skute\u010dnost, kdy u\u017e nic nen\u00ed jako d\u0159\u00edve. Pokusme se v\u00a0kr\u00e1tkosti p\u0159ipomenout znaky, kter\u00e9 poukazuj\u00ed, \u017ee se bl\u00ed\u017e\u00edme k\u00a0tomuto p\u0159elomov\u00e9mu obdob\u00ed, […]<\/p>\n","protected":false},"author":3,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4,7],"tags":[],"_links":{"self":[{"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=\/wp\/v2\/posts\/2214"}],"collection":[{"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=2214"}],"version-history":[{"count":3,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=\/wp\/v2\/posts\/2214\/revisions"}],"predecessor-version":[{"id":2216,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=\/wp\/v2\/posts\/2214\/revisions\/2216"}],"wp:attachment":[{"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=2214"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=2214"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=2214"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}