{"id":482,"date":"2021-04-03T00:03:57","date_gmt":"2021-04-03T00:03:57","guid":{"rendered":"http:\/\/staging.centerforcontemplativeresearch.org\/?page_id=482"},"modified":"2023-03-24T13:18:36","modified_gmt":"2023-03-24T19:18:36","slug":"dialogo-inter-contemplativo","status":"publish","type":"page","link":"https:\/\/es.centerforcontemplativeresearch.org\/dev\/renacimiento-contemplativo\/dialogo-inter-contemplativo\/","title":{"rendered":"Di\u00e1logo Inter-Contemplativo"},"content":{"rendered":"

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DI\u00c1LOGO E INVESTIGACI\u00d3N INTERCONTEMPLATIVA<\/p>\n<\/h1>\n<\/div><\/div><\/div><\/div><\/div>

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En Montserrat, Espa\u00f1a, conoc\u00ed a un monje cat\u00f3lico que pas\u00f3 cinco a\u00f1os como ermita\u00f1o meditando en las monta\u00f1as detr\u00e1s del monasterio. Me dijo que su pr\u00e1ctica principal era meditar sobre el amor. Cuando le mir\u00e9 a los ojos, hab\u00eda un sentimiento especial. Le admiro y respeto mucho. Su vida demuestra que si meditamos durante cinco a\u00f1os, alg\u00fan resultado llegar\u00e1 definitivamente. Del mismo modo, si nos esforzamos diariamente en entrenar nuestra mente, el mono salvaje de nuestra mente ser\u00e1 contenido\u00a0<\/em><\/p>\n

\u00a0<\/span><\/i><\/p>\n

\u2014<\/strong>Su Santidad el Dal\u00e1i Lama, Approaching the Buddhist Path<\/i>
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\n<\/i><\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>

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\u00bfQu\u00e9 requiere un verdadero renacimiento contemplativo?
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A lo largo de la historia de la humanidad, los grandes contemplativos han buscado la soledad y el silencio en el curso de su b\u00fasqueda para realizar y entrar en comuni\u00f3n con la verdad, la naturaleza <\/span><\/span>\u00faltima<\/span><\/span> de la existencia. Han estado dispuestos a pasar por muchas dificultades, por una intensa autodisciplina y por largos per\u00edodos en los que parec\u00eda que no iban a ninguna parte, para aprender a habitar en la iluminaci\u00f3n y la belleza trascendente de la presencia divina y la bendici\u00f3n llena de gracia.\u00a0<\/span><\/span>\u00a0<\/span><\/span><\/p>\n

\u00a0<\/span><\/p>\n

Aqu\u00ed, en los Centros de Investigaci\u00f3n Contemplativa, cuando hablamos de un renacimiento contemplativo, a menudo simplemente nos planteamos una pregunta:\u202f\u00bfQu\u00e9 se necesitar\u00eda para lograr una verdadera revitalizaci\u00f3n dentro de las grandes tradiciones contemplativas del mundo, trabajando en colaboraci\u00f3n armoniosa entre s\u00ed?\u00a0<\/span><\/span>\u00a0<\/span><\/span><\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>

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Siguiendo el camino m\u00e1s exigente<\/h2>\n<\/div><\/div><\/div>
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Creemos que para dar nueva vida a estas inspiradoras tradiciones, nosotros mismos debemos convertirnos en contemplativos, de acuerdo con los m\u00e1s altos y rigurosos est\u00e1ndares establecidos por los grandes buscadores del pasado lejano y reciente. Reconocemos que si vamos a hablar con alguna confianza sobre las alturas de la comprensi\u00f3n y las profundidades de la experiencia que ellos realizaron, ser\u00e1 mejor que hagamos todo lo posible para emular lo que ellos practicaron, con el rigor en el que lo hicieron -sin atajos ni excusas para nuestros tiempos degenerados o sociedades degradadas.\u00a0<\/span><\/span>\u00a0<\/span><\/span><\/p>\n

\u00a0<\/p>\n

\u00bfQu\u00e9 har\u00eda falta para seguir los pasos de <\/span><\/span>\u015a\u0101ntideva<\/span><\/span> o <\/span><\/span>\u015aa\u1e45kar\u0101c\u0101rya<\/span><\/span> en la India, de Milarepa o D\u00fcdjom Lingpa en el T\u00edbet, de San Makarios de Egipto, de Santa Teresa de \u00c1vila en Espa\u00f1a, de Mans\u016br al-Hall\u0101j o Jal\u0101l ad-D\u012bn R\u016bm\u012b en Persia? \u00bfQu\u00e9 se necesita para hacer realidad los ideales m\u00e1s exigentes de una tradici\u00f3n, y tener el valor de dejar atr\u00e1s el sentido ordinario de la identidad personal en el proceso?<\/span><\/span>\u00a0<\/span><\/span><\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>

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Planteando las preguntas dif\u00edciles
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Nos planteamos las preguntas dif\u00edciles del di\u00e1logo interreligioso, reconociendo lo que a veces parecen diferencias insuperables en la visi\u00f3n del mundo y la devoci\u00f3n, incluso en la articulaci\u00f3n de los objetivos y las formas de practicar la vida contemplativa. Pero tambi\u00e9n creemos que las respuestas m\u00e1s significativas a estas cuestiones pueden surgir a menudo de los di\u00e1logos que tienen lugar de forma espont\u00e1nea entre seguidores plenamente comprometidos de diferentes caminos contemplativos, entre aquellos que est\u00e1n empezando a romper las fronteras del lenguaje y la conceptualidad incluso dentro de su <\/span>propio compromiso de fe.<\/p>\n

Ciertamente, el di\u00e1logo debe basarse en la educaci\u00f3n formal y en el estudio riguroso de los principios y ense\u00f1anzas de la tradici\u00f3n elegida, pero se eleva verdaderamente cuando los hermanos y hermanas espirituales se atreven a superar los l\u00edmites de su propia comprensi\u00f3n precisamente al enfrentarse a las experiencias contemplativas de otra persona, explicadas o relatadas en t\u00e9rminos desconocidos.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>

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Una conversaci\u00f3n que se ampl\u00eda gradualmente<\/h1>\n<\/div><\/div><\/div>
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Hemos comenzado nuestros di\u00e1logos intercontemplativos donde nuestro propio conocimiento es m\u00e1s fuerte, en el Budismo y el Cristianismo, pero esto es s\u00f3lo un comienzo. Esperamos ver c\u00f3mo los di\u00e1logos crecen y se desarrollan org\u00e1nicamente en muchas direcciones, de contemplativo a contemplativo, haci\u00e9ndonos preguntas fundamentales los unos a los otros mientras seguimos nuestros caminos elegidos, ya sean budistas, cristianos, musulmanes, jud\u00edos, dao\u00edstas, hind\u00faes, b\u00f6npo, o dentro de cualquiera de las tradiciones visionarias de los Primeros Pueblos ind\u00edgenas de todo el mundo.<\/p>\n

En principio, a lo largo de nuestras discusiones, enfatizamos el papel de la indagaci\u00f3n contemplativa, ya que, a lo largo del tiempo y en diversos contextos culturales y religiosos, es esa indagaci\u00f3n intr\u00e9pida y de mente abierta, llevada a cabo con la voluntad de cuestionar creencias y suposiciones incuestionables, la que ha aportado descubrimientos genuinos: con respecto a la consciencia, sus m\u00faltiples dimensiones, su papel en la naturaleza y el fundamento \u00faltimo del ser.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>

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Descubrimientos contemplativos
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Algunos de estos descubrimientos son exclusivos de tradiciones contemplativas espec\u00edficas, lo que puede significar que arrojan luz sobre aspectos de la realidad que no se revelan en otras tradiciones; o puede significar que esos descubrimientos est\u00e1n influenciados por la tradici\u00f3n espec\u00edfica en la que se ha formado el contemplativo. Es decir, pueden estar filtrados por las condiciones culturales, como en el caso de las visiones de deidades que se parecen a miembros del propio grupo \u00e9tnico y que est\u00e1n vestidas seg\u00fan las normas sociales conocidas. <\/p>\n<\/p>\n

No obstante, nuestra hip\u00f3tesis es que existe toda una serie de descubrimientos realizados por contemplativos consumados, educados en diversos sistemas de creencias incompatibles entre s\u00ed y formados con diversos m\u00e9todos contemplativos. Sin embargo, estos descubrimientos sobre la naturaleza y los potenciales de la consciencia pueden ser tan universalmente verdaderos como los muchos descubrimientos sobre el mundo f\u00edsico realizados por cient\u00edficos que abrazan las diversas visiones del mundo del materialismo, el ate\u00edsmo, el polite\u00edsmo, el monote\u00edsmo y el no te\u00edsmo. <\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>

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Si un descubrimiento es verdadero, lo es para todos…
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Por lo tanto, las verdades descubiertas a trav\u00e9s del uso hist\u00f3rico de rigurosas “tecnolog\u00edas contemplativas” y “m\u00e9todos contemplativos de indagaci\u00f3n” no pertenecen a ninguna religi\u00f3n o cultura. M\u00e1s bien, nuestra hip\u00f3tesis es que deben ser invariables a trav\u00e9s de diversos sistemas de creencias, incluso cuando los trascienden.\u00a0\u00a0<\/p>\n

\u00a0<\/p>\n

Los contemplativos, como Meister Eckhart, que han informado sobre sus ideas m\u00e1s profundas -las que parecen divergir del lenguaje religioso aceptable- a veces provocan la ira de los guardianes de la ortodoxia, que sienten que su propia autoridad y la de su tradici\u00f3n est\u00e1n siendo desafiadas o socavadas. Este fue tambi\u00e9n el destino de algunos de los grandes cient\u00edficos pioneros, como Cop\u00e9rnico, Galileo y Darwin, y es adem\u00e1s el destino de los cient\u00edficos de hoy en d\u00eda cuyas experiencias personales y resultados de investigaci\u00f3n desaf\u00edan el statu quo del materialismo cient\u00edfico, que es la ortodoxia de la academia moderna.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>

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Discernir los descubrimientos aut\u00e9nticos de los inaut\u00e9nticos<\/h1>\n<\/div><\/div><\/div>
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A lo largo de la historia, ha habido, sin duda, supuestos “descubrimientos” realizados por contemplativos que resultaron ser artefactos de su propio autoenga\u00f1o o auto-engrandecimiento, que pueden ser comparables a supuestos descubrimientos cient\u00edficos que resultaron ser artefactos de instrumentos de medici\u00f3n defectuosos, o conclusiones basadas en informaci\u00f3n o interpretaci\u00f3n de datos falaces. A este respecto, tales errores en la investigaci\u00f3n contemplativa han sido corregidos repetidamente por la investigaci\u00f3n posterior de los contemplativos, que se sienten m\u00e1s atra\u00eddos por los efectos purificadores y nutritivos de la pr\u00e1ctica aut\u00e9ntica y autodesconocida, que por el protagonismo de las supuestas afirmaciones de realizaci\u00f3n o descubrimiento. As\u00ed que, idealmente, cada tradici\u00f3n se corrige a s\u00ed misma volviendo a las instrucciones pr\u00e1cticas que han dado los frutos de la virtud en el pasado, y no saltando demasiado r\u00e1pido para aceptar cada nueva pretensi\u00f3n de “descubrimiento”.<\/p>\n<\/p>\n

As\u00ed, nuestro enfoque del di\u00e1logo y la investigaci\u00f3n intercontemplativa es a la vez vasto y espec\u00edfico, buscando el terreno com\u00fan que se alcanza a trav\u00e9s de las experiencias rigurosas y reproducibles que surgen de la pr\u00e1ctica, no simplemente de la comparaci\u00f3n de textos, rituales o sistemas de creencias. Intentamos derribar el dogmatismo tanto en la religi\u00f3n como en el mundo acad\u00e9mico, y llegar a las verdades m\u00e1s profundas de la existencia a trav\u00e9s de un empirismo radical, sin renunciar nunca a la fe que abre el coraz\u00f3n en la honestidad e integridad de los grandes maestros, santos y profetas que nos han precedido, se\u00f1alando el camino hacia lo que ellos han visto.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div>

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Una perspectiva Cristiana Ortodoxa<\/h1>\n<\/div><\/div><\/div>
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La Tradici\u00f3n Cristiana Ortodoxa Hesicasta habla de los misterios divino-humanos de Cristo en t\u00e9rminos de “no-confusi\u00f3n, no-divisi\u00f3n”, neg\u00e1ndose a cosificar la unidad increada o a deificar la diferencia. Para esta sabidur\u00eda, la pr\u00e1ctica de la colaboraci\u00f3n armoniosa no debe confundirse con la fusi\u00f3n reductora que suprime las diferencias dif\u00edciles, impulsada por un miedo a la diferencia que se malinterpreta como divisi\u00f3n desintegradora.
En la pr\u00e1ctica, esta sabidur\u00eda, al igual que otras sabidur\u00edas tradicionales, apoya la colaboraci\u00f3n armoniosa porque las diferencias dif\u00edciles no se diluyen, sino que se abrazan como testigos diferentes de la plenitud integral. Las interconexiones prometedoras no se reifican en sistemas de coherencia metaf\u00edsica sobreimpuesta, ni se estrangulan las contradicciones dolorosas al nacer. Entonces, \u00bfqu\u00e9 hace falta para que esa colaboraci\u00f3n florezca?
La pr\u00e1ctica contemplativa trabaja con sabidur\u00edas que liberan la confusi\u00f3n en una sana comuni\u00f3n y la separaci\u00f3n divisoria en una diferenciaci\u00f3n catal\u00edtica. Esto puede parecer exigente desde un punto de vista estrechamente racional, pero es espont\u00e1neamente integral dentro de la trascendencia viva de la sabidur\u00eda de la fijaci\u00f3n conceptual. La sabidur\u00eda vive con la diferencia como un koan, como una plenitud que es gloriosa pero que no puede ser captada conceptualmente, como un icono de co-inherencia armoniosa que es creativa en formas sorprendentes y maravillosas.
El Renacimiento Contemplativo no oculta una sutil rivalidad que sirve a la dominaci\u00f3n cultural de cualquier tipo, sino que infunde el renacimiento de la sabidur\u00eda en cada tradici\u00f3n, renovando las diferentes sabidur\u00edas desde dentro, descubriendo nuevas aperturas en y a trav\u00e9s de estas diferencias. La pr\u00e1ctica contemplativa acoge esta colaboraci\u00f3n creativa como expresi\u00f3n parad\u00f3jica de su visi\u00f3n de la plenitud inefable, descubriendo la facilidad en la dificultad aparente, la libertad en los rincones estrechos, la gloria en la angustia grave. La sabidur\u00eda, compartida libremente sin inter\u00e9s propio, se transmite as\u00ed, enriquecida sin reservas.<\/h5>\n

-Padre Silouan
Monje ortodoxo de la Ermita de la Sabidur\u00eda
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St.Davids, Gales, Reino Unid<\/span>o<\/span><\/p><\/p>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>

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Di\u00e1logos Inter-Contemplativos online<\/h3>\n

Para comenzar tu descubrimiento, te invitamos a escuchar uno de los siguientes Di\u00e1logos Intercontemplativos:<\/p>\n

A Contemplative Path Through the Crisis: Inter-Contemplative Dialogues<\/a>\u202f(Un camino contemplativo a trav\u00e9s de la crisis: Di\u00e1logos Intercontemplativos con Alan Wallace, Eva Natanya y Laurence Freeman)\u202fEste evento se celebr\u00f3 al principio de la pandemia, en marzo de 2020.<\/p>\n

Morar en el coraz\u00f3n de la realidad: Pr\u00e1cticas paralelas en el dzogchen budista y el misticismo cristiano.\u202f\u2028<\/a><\/div>\n
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En este retiro virtual de seis d\u00edas, con traducci\u00f3n al espa\u00f1ol, celebrado del 18 al 23 de agosto de 2020, el Dr. B. Alan Wallace dialog\u00f3 con la Dra. Eva Natanya para explorar los profundos paralelismos en la pr\u00e1ctica y la teor\u00eda que pueden encontrarse en estas dos antiguas tradiciones contemplativas<\/p>\n<\/div>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/p>\n","protected":false},"excerpt":{"rendered":"","protected":false},"author":2,"featured_media":0,"parent":311,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"100-width.php","meta":{"footnotes":""},"class_list":["post-482","page","type-page","status-publish","hentry"],"rankMath":{"parentDomain":"centerforcontemplativeresearch.org","noFollowDomains":[],"noFollowExcludeDomains":[],"noFollowExternalLinks":false,"featuredImageNotice":"The featured image should be at least 200 by 200 pixels to be picked up by Facebook and other social media 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