Bernard Ugeux<\/p>\n
Co je to vnit\u0159n\u00ed \u017eivot? Jsme napln\u011bni pocity, my\u0161lenkami, vjemy a dojmy, kter\u00e9 v n\u00e1s rezonuj\u00ed s odli\u0161nou intenzitou. N\u011bkdo si je t\u011bchto hnut\u00ed dob\u0159e v\u011bdom a dok\u00e1\u017ee je rozpozn\u00e1vat. Jin\u00fdm to d\u00e1 v\u011bt\u0161\u00ed pr\u00e1ci, ale nikdo ne\u017eije ve stavu naprost\u00e9 lhostejnosti a necitlivosti. Krom\u011b toho vnit\u0159n\u00ed \u017eivot nen\u00ed podm\u00edn\u011bn v\u00edrou v Boha nebo p\u0159\u00edslu\u0161enstv\u00edm k n\u011bjak\u00e9mu n\u00e1bo\u017eenstv\u00ed, pat\u0159\u00ed toti\u017e k d\u016fstojnosti lidsk\u00e9 bytosti. Ob\u010das se st\u00e1v\u00e1 zdrojem utrpen\u00ed, proto\u017ee tato vloha m\u016f\u017ee v\u00e9st k pocitu \u00fazkosti, ale i t\u00edm \u010dlov\u011bka obohacuje. Pom\u00e1h\u00e1 mu toti\u017e, aby se skute\u010dn\u011b v\u011bdom\u011b anga\u017eoval v tom, co \u017eije. Tato p\u0159\u00edtomnost sob\u011b a podstatn\u00fdm ot\u00e1zk\u00e1m souvis\u00ed s pot\u0159ebou \u010dlov\u011bka d\u00e1t smysl sv\u00e9mu \u017eivotu – kdo jsme, kam jdeme, pro\u010d je tu zlo a l\u00e1ska, co je to smrt, pro\u010d jsme nedokonal\u00ed, pro\u010d jsem dnes pr\u00e1v\u011b t\u00edm, \u010d\u00edm jsem? Tyto ot\u00e1zky d\u016fv\u011brn\u011b zn\u00e1me.<\/p>\n
\n…<\/p>\n
Nem\u016f\u017eeme b\u00fdt p\u0159\u00edtomni bo\u017esk\u00e9mu, pokud nejsme p\u0159\u00edtomni sami sob\u011b, podobn\u011b jako bez p\u0159\u00edtomnosti sob\u011b sam\u00fdm nem\u016f\u017eeme b\u00fdt sktue\u010dn\u011b p\u0159\u00edtomni druh\u00e9mu. Od \u010deho se odv\u00edj\u00ed vztah? Na po\u010d\u00e1tku maj\u00ed rozhoduj\u00edc\u00ed slovo dojmy, city a pocity; rozum z\u016fst\u00e1v\u00e1 na okraji. Jak bychom jinak mohli obst\u00e1t p\u0159i setk\u00e1n\u00ed s druh\u00fdm \u010dlov\u011bkem, kdybychom si nebyli v\u011bdomi sv\u00e9 afektivity a netu\u0161ili, co se v n\u00e1s h\u00fdbe? Mus\u00edme existovat jako osobnost, abychom se mohli setk\u00e1vat s druh\u00fdm v jeho rozd\u00edlnosti. V jak\u00e9 hlubin\u011b m\u00e1 tedy b\u00fdt tato existence zakotvena?<\/p>\n
Pro za\u010d\u00e1tek v\u00e1m navrhuji toto: vstoupit do ticha a nehybnosti, za\u010d\u00edt vn\u00edmat sv\u016fj dech a objevit, \u017ee je v n\u00e1s v\u00edc, ne\u017e jsme tu\u0161ili…. Tak m\u016f\u017eeme objevit, \u017ee kdy\u017e jsme p\u0159\u00edtomni sami sob\u011b, jsme p\u0159\u00edtomni i p\u0159\u00edtomnosti, to znamen\u00e1 nyn\u011bj\u0161\u00ed chv\u00edli, moment\u00e1ln\u011b jedin\u00e9 skute\u010dnosti, kter\u00e1 na n\u00e1s z\u00e1le\u017e\u00ed. Na\u0161e minulost je dovr\u0161en\u00e1, u\u017e na n\u00ed nic nezm\u011bn\u00edme. M\u016f\u017eeme se p\u0159\u00edpadn\u011b pokusit l\u00e9pe ji uchopit a poopravit ur\u010dit\u00e9 postoje, kter\u00e9 je\u0161t\u011b m\u016f\u017eeme ovlivnit, p\u0159esto v\u0161ak u\u017e p\u0159\u00edmo na n\u00e1s nez\u00e1vis\u00ed. Co se t\u00fd\u010de na\u0161\u00ed budoucnosti, m\u016f\u017eeme se pokusit ji p\u0159edv\u00eddat a p\u0159edj\u00edmat – to je samo o sob\u011b moudr\u00e9 -, ale jedin\u00e9, na to m\u016f\u017eeme moment\u00e1ln\u011b skute\u010dn\u011b p\u016fsobit, je tato chv\u00edle. B\u00fdt p\u0159\u00edtomn\u00fd s\u00e1m sob\u011b znamen\u00e1 b\u00fdt p\u0159\u00edtomn\u00fd p\u0159\u00edtomnosti; d\u00edky p\u0159\u00edtomnosti sv\u00e9 hlubin\u011b m\u016f\u017eeme za\u017e\u00edt p\u0159\u00edtomnost P\u0159\u00edtomnosti, kter\u00e1 se n\u00e1m d\u00e1v\u00e1 jako dar.<\/p>\n
Jsme tak\u00e9 zv\u00e1ni, abychom si v\u0161\u00edmali toho, co c\u00edt\u00edme, sv\u00fdch pocit\u016f, kter\u00e9 n\u00e1s n\u011bkdy blokuj\u00ed a svazuj\u00ed, jindy zase napl\u0148uj\u00ed, t\u011b\u0161\u00ed a rozn\u011bcuj\u00ed. Jednou n\u00e1s rozptyluj\u00ed, jindy si d\u00edky nim uv\u011bdom\u00edme, \u017ee jsme nete\u010dn\u00ed, \u017ee se v n\u00e1s nic neh\u00fdbe. Toto v\u0161echno vypl\u00fdv\u00e1 na povrch, kdy\u017e vstoup\u00edme do ticha sv\u00e9ho d\u00fdch\u00e1n\u00ed nebo p\u0159i meditaci textu. Na\u0161e hnut\u00ed n\u00e1s informuj\u00ed o n\u00e1s samotn\u00fdch, a to nejen o stavu na\u0161\u00ed afektivity \u010di na\u0161eho nitra, ale tak\u00e9 o opravdovosti na\u0161ich vztah\u016f. Vztah\u016f k sob\u011b sam\u00e9mu, k druh\u00fdm, k bo\u017esk\u00e9mu. tudy vede skute\u010dn\u00e1 duchovn\u00ed cesta.<\/p>\n
Podle k\u0159es\u0165ansk\u00e9 tradice n\u00e1m cestu k r\u016fstu pom\u00e1h\u00e1 odhalovat Duch svat\u00fd, tedy Bo\u017e\u00ed Duch. Na\u0161e citov\u00e1 hnut\u00ed p\u0159i tom hraj\u00ed d\u016fle\u017eitou roli. B\u016fh p\u016fsob\u00ed na na\u0161i afektivitu, aby s n\u00e1mi pohnul, dal n\u00e1m tak znamen\u00ed a umo\u017enil n\u00e1m ov\u011b\u0159ovat si, kde pr\u00e1v\u011b v \u017eivot\u011b jsme. V duchovn\u00edm \u017eivot\u011b nem\u016f\u017ee b\u00fdt nic ho\u0161\u00edho ne\u017e nehybnost a lhostejnost. Bu\u010f postupujeme kup\u0159edu, nebo couv\u00e1me, ale u\u017e nehybnost je couv\u00e1n\u00edm. Samoz\u0159ejm\u011b m\u016f\u017eeme po ur\u010ditou dobu za\u017e\u00edvat stagnaci, ustupovat, ale d\u016fle\u017eit\u00e9 je b\u00fdt v pohybu, i kdy\u017e ten pohyb zp\u016fsobuj\u00ed z\u00e1pasy. Jako v ka\u017ed\u00e9m vztahu ani zde nen\u00ed protikladem l\u00e1sky nen\u00e1vist, ale lhostejnost. Vnit\u0159n\u00ed hnut\u00ed mohou tedy b\u00fdt n\u011bkdy p\u0159\u00edjemn\u00e1 – pokoj, ticho, radost, l\u00e1ska, laskavost -, a jindy bolestiv\u00e1 – obavy, temnoty pochyby. D\u016fle\u017eit\u00e9 je nau\u010dit se \u010d\u00edst a interpretovat sv\u00e9 pozitivn\u00ed i negativn\u00ed pocity, a\u0165 u\u017e n\u00e1s prov\u00e1zej\u00ed del\u0161\u00ed, \u010di krat\u0161\u00ed dobu. Dalo by se tak\u00e9 mluvit o „zabarven\u00ed“ na\u0161eho rozj\u00edm\u00e1n\u00ed \u010di meditace. M\u016f\u017eeme b\u00fdt pozorn\u011bj\u0161\u00ed k tomu, jak\u00e9 pocity v n\u00e1s dominuj\u00ed – prozrazuj\u00ed n\u00e1m toti\u017e n\u011bco o spr\u00e1vnosti na\u0161\u00ed vnit\u0159n\u00ed cesty. M\u016f\u017eeme si d\u00edky nim uv\u011bdomit uvoln\u011bn\u00ed, kter\u00e9 v n\u00e1s roste, pokoj, kter\u00fd n\u00e1s napl\u0148uje, nebo kvalitu sv\u00fdch vztah\u016f s druh\u00fdmi lidmi. Neexistuje opravdov\u00e1 duchovn\u00ed cesta, kterou by nedoprov\u00e1zela opravdovost ve vztahu k druh\u00e9mu. V\u0161echno je prov\u00e1zan\u00e9. Kdy\u017e pro\u017e\u00edv\u00e1m nep\u0159ekonateln\u00fd blok v n\u011bjak\u00e9m vztahu, ovlivn\u00ed to nejen m\u00e9 t\u011blo, na n\u011bm\u017e se hnev, strach a odm\u00edtnut\u00ed podepisuj\u00ed, a mou mysl, ale i mou duchovn\u00ed cestu. Proto se pot\u0159ebujeme nau\u010dit \u010d\u00edst ve sv\u00fdch vnit\u0159n\u00edch hnut\u00edch.<\/p>\n
z knihy B.Ugeuxe Hled\u00e1n\u00ed vnit\u0159n\u00edho pramene<\/em> (Paul\u00ednky 2007) vybrala a upravila -d\u010d-<\/p>\n","protected":false},"excerpt":{"rendered":" Bernard Ugeux Co je to vnit\u0159n\u00ed \u017eivot? Jsme napln\u011bni pocity, my\u0161lenkami, vjemy a dojmy, kter\u00e9 v n\u00e1s rezonuj\u00ed s odli\u0161nou intenzitou. N\u011bkdo si je t\u011bchto hnut\u00ed dob\u0159e v\u011bdom a dok\u00e1\u017ee je rozpozn\u00e1vat. Jin\u00fdm to d\u00e1 v\u011bt\u0161\u00ed pr\u00e1ci, ale nikdo ne\u017eije ve stavu naprost\u00e9 lhostejnosti a necitlivosti. Krom\u011b toho vnit\u0159n\u00ed \u017eivot nen\u00ed podm\u00edn\u011bn v\u00edrou v Boha […]<\/p>\n","protected":false},"author":11,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[7],"tags":[],"_links":{"self":[{"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=\/wp\/v2\/posts\/329"}],"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\/11"}],"replies":[{"embeddable":true,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=329"}],"version-history":[{"count":1,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=\/wp\/v2\/posts\/329\/revisions"}],"predecessor-version":[{"id":4804,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=\/wp\/v2\/posts\/329\/revisions\/4804"}],"wp:attachment":[{"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=329"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=329"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.cestanahoru.org\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=329"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}