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Dingir 1/2008 Dingirdingir Veve Druhédruhé Desítcedesítce

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Dingir 1/2008 Dingirdingir Veve Druhédruhé Desítcedesítce PROÈPROÈ DINGIRDINGIR Nìkteré starovìké jazyky mìly zajímavý zvyk, který spoèíval v tom, e do psaného textu vklá- daly tzv. ideogramy. Byly to znaèky, které pøed- jímaly vlastnosti následného slova. A tak se napø. v klíno- pisných textech vkládal pøed kadou vìc ze døeva (napø. strom, ale i stùl nebo idli) znak pro døevo. Pøed rybníky, øeky apod. se vkládal znak pro vodu atd. Podobnì exis- toval i zvlátní znak, který se musel napsat pøed jméno jakékoli boské bytosti nebo boha. Této znaèce, upozoròu- jící na boskost toho, co bude následovat, se vìtinou øíká podle starého sumerského oznaèení pro boha DINGIR. Toto slovo je pak zároveò i pravdìpodobnì vùbec nej- starím oznaèením pro boskou bytost, jaké známe. Zajímavé je, e klínový znak, který se jako oznaèení DINGIR pouívá, je ve skuteènosti Ustavující shromádìní mìla v sobotu 1. bøezna 2008 Církev ivého Boha. Na snímku hovoøí pastor Glenn Cotton k biskupovi nové církve Petru Szlaue- obrázkem hvìzdy, která pøedstavuje smìr, k nì- rovi a jeho manelce. Církev, která se hlásí k tradici hnutí Víry, byla registro- mu èlovìk hledí a k nìmu se upíná. Znak DINGIR se vána Ministerstvem kultury 15. 12. 2007. (Více o registracích na str. 8-9, více tak mùe pro nás stát symbolem jistì nezanedbatelného o hnutí Víry v pøítím èísle èasopisu Dingir.) rozmìru lidství, èlovìka, který hledá nìco, co ho pøesa- huje, na èem se mùe orientovat a k èemu mùe smìøo- vat. Tato lidská touha nachází nejrozmanitìjí podoby v nejrùznìjích kulturách a sociálních skupinách. A tak i v naí souèasné spoleènosti se setkáváme s desítkami nejrùznìjích náboenských skupin, je jsou výrazem to- hoto rozmìru èlovìka. Zámìrem naeho èasopisu je pozornì sledovat a zkoumat tuto souèasnou náboenskou scénu. Východiskem naí práce jsou principy a meto- dy vìdy o náboenství, religionistiky. Nesnaíme se tedy náboenská hnutí hodnotit nebo kritizovat, chceme je po- drobnì monitorovat, popisovat a adekvátnì jim rozumìt z hlediska pøíèin a souvislostí jejich vzniku a vývoje. Bu- Eugen Schart, Gerry Turner a Pavel Maruinec na semináøi Spoleènosti pro deme se tedy vìcnì tázat, kdo nebo co je DINGIRem tìch, studium sekt a nových náboenských smìrù o kvakerech 6. bøezna 2008. kdo se k tìmto hnutím hlásí, jak právì jejich DINGIR ovlivòuje jejich ivot a jaké formy jejich cesta za tímto cílem nabývá. Èasopis DINGIR by tak mìl pomoci od- bornì zkoumat a mapovat oblast, která je od pradávna neodmyslitelnou souèástí ivota lidstva, a pøesto zùstává pro mnohé nezmapovanou a nepøehlednou krajinou. redakce RECENZNÍRECENZNÍ ØÍZENÍØÍZENÍ Dingir se jako religionistický èasopis vìnuje pøedevím souèasné náboenské scénì. Kromì doprovodných textù do- kumentujících rùzné náboenské postoje a zpráv obsahuje kadé èíslo odborné èlánky (je na nì upozornìno dole na 349 èeských radnic (mezi nimi i radnice v Praze na ikovì na snímku) vyvì- stránce), které podléhají recenznímu øízení. Na kadý èlánek silo 10. bøezna 2008 tibetskou vlajku na znamení solidarity s Tibetem v jeho vypracovávají dva písemné posudky akademiètí pracovníci, zápase o pøijatelnou formu vztahù s mocnou Èínou. O tibetské vlajce píe ¼ubomír Sklenka (http://www.tibinfo.cz/clanek.php?id=585): èlenové redakèní rady nebo její spolupracovníci. U tìchto Ve støedu vlajky se nachází bílá zasnìená hora, který symbolizuje Tibet. èlánkù se posuzuje soulad s bibliografickou normou, jazyko- Pøes tmavì modré nebe nad bílou horou se rozprostírá est èervených pásù, vá úroveò textu, spolehlivost informací a vìdecký pøínos pøi které zastupují est pùvodních kmenù (rodù, národù), které jsou povaovány jejich interpretaci. Dingir je jediným odborným èasopisem, za pøedky Tibeanù. Kombinace tìchto pásù symbolizuje nepøetritou ochranu duchovních nauk a svìtského ivota buddhistickými ochránci. Na vrcholku který se systematicky vìnuje souèasné religiozitì. hory je slunce, které symbolizuje radost ze svobody, duchovní a materiální tìstí a blahobyt vech bytostí ijících v Tibetu. Vpøedu na svahu hory stojí Na titulní stranì obálky jsou ètyøi Nanebevzatí pár snìných lvù, kteøí pøedstavují sjednocení duchovního a svìtského ivota. mistøi z tradice Theosofické spoleènosti: Kuthu- Tøíbarevný drahokam, který snìní lvi drí, pøedstavuje tøi buddhistické klenoty mi, El Morya, Maria a Lady Nada. Kresby: Ulrike Buddhu, Dharmu a Sanghu. Èervenomodrý drahokam leící u nohou lvù Hinrichs z knihy Léèivé karty archandìlù a mis- pøedstavuje správné etické chování. Na obvodu vlajky je lutý lem, který trù, Fontána 2007. pøedstavuje èisté zlato jako symbol Buddhova uèení. (Zkráceno v redakci.) 38 DINGIR 1/2008 DINGIRDINGIR VEVE DRUHÉDRUHÉ DESÍTCEDESÍTCE Zdenìk Vojtíek Kadé vydání malonákladového a nekomerèního èasopisu je tak trochu zázrak - poslední strana obálky nám ovem pøipomíná, e Dingir tìchto zázrakù proil ji jedenaètyøicet. Za deset let od svého vzniku proel èasopis i obec jeho ètenáøù zmìnami, ale napø. cena dosud zùstala stejná. S politováním musíme oznámit, e udret ji na tak nízké úrovni u nadále není moné. Od jedenáctého roèníku tedy Dingir stojí 49,- Kè (roèní pøedplatné tak vyjde na 256,- Kè). Doufáme, e tuto cenu i stálé odbìratele udríme po dalích deset let... OBSAH Dalí zmìnu od tohoto roèníku si vyádala snaha redakce, aby posuzování èlánkù v èasopise bylo prùhledné a dobøe dokumentovatelné. Dosud jsme Aboridinci a køesanství (Jakub Marek) .............. 2 v redakèní radì jednotlivé èlánky recenzovali jen neoficiálnì a nìkteré tyto Jak zkoumat meditaci (Pavel Duek) .............. 5 recenze bychom jen tìko vykazovali. Od 11. roèníku ale procházejí hlavní Z domova èlánky peèlivým recenzním øízením. Na nìm se nadále budou podílet èleno- vé redakèní rady, ale postupnì k nim pøibydou i odborníci mimo redakci. Nové registrace .............. 8 Èlánky, které v tomto øízení obstojí, budou v èasopise dole na stránce (Milo Mrázek a Zdenìk Vojtíek) oznaèeny. Nadále nepoèítáme s tím, e by byly recenzovány zprávy, reflexe Zahranièí apod., take pøispìvatelskou iniciativu by toto opatøení nemìlo ohrozit. Vý- raznì pomoci by naopak mìlo pøedevím studentùm, kteøí tak budou jetì Pártí pokraèovatelé Theosofické spoleènosti ........ 10 lépe vychováváni k odborné religionistické práci. Odbornost jsme ale nikdy (Vojtìch Tutr) v redakèní radì nespojovali se suchou nesrozumitelností, a tak není dùvod Téma k tomu, aby peèlivá recenze èlánkù v Dingiru znamenala jejich mení zají- mavost. Poèátky moderního theosofického hnutí ............ 12 Za téma prvního èísla 11. roèníku jsme (Ivan O. tampach) vybrali Theosofickou spoleènost, nebo nás Cesty èeské theosofie (Josef Sanitrák) ............ 14 pøi zkoumání souèasného alternativního Rudolf Steiner a praská theosofie ............ 17 duchovního ivota stále udivuje, jak velký (Tomá Zdrail) význam pro nìj mìla a jak tento význam Spor o metodu (Jan Suer) ............ 18 vynikne ve srovnání s tím, jak okrajovou Dìdicové H. P. Blavatské (Zdenìk Vojtíek) ........... 20 roli hraje nyní. Do kontextu spoleèenského Info-servis ............ 24 prostøedí konce 19. století zaøazuje Theoso- fickou spoleènost Ivan O. tampach Recenze a struènì charakterizuje oblasti jejího zá- Uèebnice sociologie náboenství (Pavel Hoek) .... 26 Josef Sanitrák jmu. v následujícím èlánku Vítìzství pøirozenosti (Zdenìk Vojtíek) ............ 27 ukazuje, jakým zpùsobem vznikala její èes- ká poboèka. Na tento èlánek navazuje Tomá Zdrail popisem toho, jaký Události vliv mìl na èeskou theosofickou scénu její nìmecký pøedstavitel a tvùrce Kuøimská kauza týraného dítìte a sekta ............ 28 anthroposofického systému Rudolf Steiner. Rozkol mezi theosofy a anthro- (Artur Zatloukal) Jan Suer posofy nahlíí v dalím èlánku z neobvyklého a velmi inspira- Jan Heller pøi obnovì èeské religionistiky ............ 29 tivního úhlu. Vedle anthroposofie má ale Theosofická spoleènost velkou øadu (Ivan O. tampach) dalích, nìkdy podobnì úspìných dìdicù. Struèný pøehled tìchto pokraèo- Disidenti svìdkù Jehovových v Maïarsku ............ 30 Zdenìk Vojtíek vatelù Theosofické spoleènosti pøipravil . S tématem souzní (Csaba Szmrecsányi) Vojtìcha Tutra i èlánek v zahranièní rubrice, který ukazuje vliv Theosofické Zemøel stavitel mormonských chrámù ............ 30 spoleènosti mimo západní prostøedí. K tématu se vztahují i ilustrace na této (Jan Suer) stránce - nahoøe vlevo je peèe zakladatelky H. P. Blavatské, vpravo pak peèe Theosofické spoleènosti, z ní je utvoøen i její symbol s charakteris- Rejstøík ............ 31 tickým heslem Není vyí náboenství ne pravda. Reflexe V redakèní radì jsme se dlouho rozhodovali, jaké grafické podobì slova theosofie a odvozených výrazù máme dát pøednost. Nakonec jsme z pøe- Spása v èerné (Anna Marie Dostálová) ............ 32 svìdèivých dùvodù zvolili konzervativní pravopis a doufáme, e nám to ádný Darwin versus ID (Jan Horník) ............ 34 ètenáø nebude mít za zlé. Práce studentù n Novopohané ve Finsku ............ 35 PhDr. Zdenìk Vojtíek, Th. D., (*1963) je odborným asistentem na Husitské teologické fakultì UK a éfredaktorem èasopisu Dingir. (Marianna Gorroòová, Anna Marie Dostálová) DINGIR 1/2008 1 Mezi pøedky a Duchem svatým lo hlavnì o hady) a èeká v tìle zvíøete na znovuzrození. Pro obyèejného èlovìka byl ráj ji zde na zemi v bìném ivotì, který ABORIDINCIABORIDINCI je tøeba udrovat. Smrt nebo nemoc èlovì- ka bývá pøisuzována zlým duchùm èi èerné magii. Ta nad èlovìkem získává moc, kdy nedodrel nìjaký z pøíkazù od duchovních AA KØESANSTVÍKØESANSTVÍ pøedkù.2 První kontakty a konflikty Jakub Marek Rozdíl mezi anglickou a aboridinskou Rok 1788, kdy byla v Sydneyské zátoce kapitánem Arthurem kulturou byl velký a brzy dolo ke støetu. Phillipem
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