Todos los caminos (incluso el intelectual y científico) conducen a Dios

Paréntesis al trajinar diario: testimonio de un liberal sobre Dios

La religiosidad constituye no solamente un recorrido reconfortante en línea con la naturaleza humana en su condición espiritual sino que resulta compatible con la modestia intelectual y el progreso que esa conducta hace posible

En la actualidad la religiosidad está en baja debido a razones atendibles, especialmente las referidas a la Iglesia Católica como consecuencia de ciertas resoluciones inaceptables y, sobre todo, a comportamientos y declaraciones absolutamente contrarias y reñidas con la naturaleza humana y a la moral más elemental, en el contexto del desconocimiento más palmario de lo que significa la dignidad del ser humano y el consecuente respeto recíproco. En este contexto, además de su extraordinario y redentor ecumenismo, Juan Pablo II ha pedido perdón por muchas de las aberraciones provocadas y sustentadas por cabezas de la Iglesia y hay sacerdotes, monjas y laicos que trabajan denodadamente en rectificar rumbos desviados.

Albert Einstein ha escrito: “Mi religión consiste en una humilde admiración del ilimitado espíritu superior que se revela en los más mínimos detalles que podemos percibir con nuestras mentes frágiles y endebles. Mi idea de Dios se forma de la profunda emoción que proviene de la convicción respecto de la presencia del poder de una razón superior que se revela en el universo incomprensible.” También el premio Nobel en física Max Planck sostiene que “Donde quiera que miremos, tan lejos como miremos, no encontraremos en ningún sitio la menor contradicción entre religión y ciencia natural; antes al contrario, encontraremos perfecto acuerdo en los puntos decisivos. Religión y ciencia natural no se excluyen […] precisamente los máximos investigadores de todos los tiempos, Kepler, Newton, Leibniz, eran hombres penetrados de profunda religiosidad.”

A su vez, el premio Nobel en neurofisiología John Eccles apunta que se ha “esforzado en mostrar que la filosofía dualista-interaccionista conduce a la primacía de la naturaleza espiritual del hombre, lo que a su vez conduce hacia Dios”. Y en adición al enfático catolicismo del historiador liberal Lord Acton, es pertinente destacar lo estipulado respectivamente por Adam Smith, Alexis de Tocqueville, Edmund Burke y George Steiner: “El Ser Divino cuya benevolencia y sabiduría ha conducido la inmensa máquina del universo desde la eternidad”, “Yo dudo que el hombre pueda alguna vez soportar una completa independencia religiosa y una entera libertad política”, “La religión es la base de la sociedad civil y la fuente de todo el bien y de toda la prosperidad” y “Lo que afirmo es la intuición que donde la presencia de Dios no es una suposición defendible y donde su ausencia no se siente como un peso abrumador, ciertas dimensiones del pensamiento y la creatividad no resultan posibles.”

Es que como se ha señalado, la primera causa es inexorable puesto que si las causas que nos generaron pudieran retrotraerse ad infinitum no podríamos haber existido ya que nunca se hubiera iniciado la causa que permitió nuestra vida. A esta causa original le llamamos Dios, Yahvéh, Alá o lo que fuera. Este es el sentido de la respuesta cuando le preguntaron a Carl Jung si creía en Dios: “No, no creo en Dios, sé que Dios existe.”

Es de una soberbia digna de mejor causa el mirarse el ombligo y considerar que todo lo que nos rodea es fruto del diseño humano o de “la casualidad”. La condición humana exige modestia intelectual y no una absurda petulancia. Nuestro planeta gira en torno a su eje a una velocidad de mil setecientos kilómetros por hora y en torno al sol a treinta kilómetros por segundo (es decir, cien mil kilómetros por hora) y sin piloto a la vista. Si esto fuera el resultado de manipulaciones de la burocracia estatal, la consecuencia sería un esperpento colosal equivalente a cuando los megalómanos pretenden manejar vidas y haciendas ajenas.

Tal como lo han puesto de relieve científicos y filósofos desde tiempo inmemorial, el sentido de trascendencia está presente cuando nos percatamos que no somos solo kilos de protoplasma sino que tenemos psique, mente o estados de conciencia que hacen posible el revisar nuestras propias conclusiones, argumentar, la presencia de proposiciones verdaderas y falsas, ideas autogeneradas, la moralidad de los actos, la responsabilidad individual y la misma libertad.

Si estuviéramos condicionados por los nexos causales inherentes a la materia no tendríamos libre albedrío, por ende estaríamos determinados y seríamos más bien loros con apariencias humanas.

En esta línea argumental, resulta de gran interés la lectura de tres obras recientes. En primer lugar, la del neurocirujano, profesor en Harvard y doctor en medicina Eben Alexander que lleva el título de La prueba del cielo: el viaje de un neurocirujano a la vida después de la muerte, en segundo término los dos tomos del también doctor en medicina Raymond Moody titulados Vida después de la vida y luego el trabajo de la médica psiquiatra Elisabeth Kübler-Ross La muerte: un amanecer.

Los tres son textos muy bien documentados que exponen situaciones en los que los pacientes revelaron disminuciones extremas en los signos vitales en estados de coma profundos y que luego se lograron reanimar a través de muy diferentes procedimientos médicos. En todos los casos relatan experiencias similares en cuanto a lo percibido en sus estados previos a su mejoría física, instancias de gran alegría y satisfacción en medio de apreciaciones operadas en otra dimensión que les ha proporcionado impactos de gran calado lo que los ha conducido a reflexiones profundas que en algunos casos no habían siquiera considerado y más bien negado posibilidades de trascendencia de esa magnitud que no es pertinente esbozar en esta nota periodística sino más bien invitar a los lectores interesados a que recurran a las fuentes.

Como es sabido, el sacerdote belga George Lamaitre en 1927 desarrolló por vez primera la hipótesis muy plausible de lo que se denomina el Big-Bang que produce todo lo contingente que nos rodea, lo cual no es óbice para entender y aceptar lo necesario y por tanto inexorablemente anterior que es la antes referida Primera Causa.

Como he escrito en alguna otra oportunidad, en mi caso soy católico por tradición familiar pero podría haber comulgado con otra religión oficial o haber sido Deísta. Asisto a misa como un canal importante para renovar pensamientos y formas al efecto de rendir culto no solo a Dios sino a todas las personas cercanas de gran bondad que ya no están entre nosotros, aunque en no pocas ocasiones debo salir del templo cuando el sacerdote sermonea sobre aspectos que estimo son abiertamente contradictorios con los postulados de esa religión.

Lo dicho es la razón por la cual todos los totalitarismos detestan la religión aunque de un tiempo a esta parte -como hemos dicho al abrir esta nota- los hay quienes pretenden pasar de contrabando el espíritu totalitario con el disfraz de la religión.

En ese sentido, siempre recuerdo a mi querido amigo Eudocio Ravines luego converso pero antes Premio Lenin y Premio Mao con la misión del Kremlin de infiltrar con marxismo las iglesias en España y en Chile, en base a la idea que luego advierte con inmensa preocupación el sacerdote polaco con tres doctorados: en teología, en derecho y en sociología, Miguel Poradowski en su obra El marxismo en la teología. Ravines finalmente se dio cuenta de su error mayúsculo que primero creyó que era responsabilidad del mal manejo del comunismo por parte de dirigentes inescrupulosos hasta que cayó en cuenta que el problema grave es el sistema y no quien lo administra y publicó su célebre libro La gran estafa que dio por tierra con sus conclusiones anteriores, a partir de lo cual publicó regularmente en distintos diarios y pronunció conferencias en muy diferentes tribunas sobre las inmensas ventajas de la sociedad abierta hasta que fue asesinado en México por sicarios del régimen al que perteneció y decidió abandonar y contradecir “por tratarse de un camino no solo a todas luces inmoral sino que conduce a la miseria más escandalosa siempre que se lo aplica.”

El orden natural afortunadamente no es consecuencia de lo estipulado por la mente humana y los consecuentes derechos son el resultado de considerar las características inherentes a la persona como anteriores y superiores a todo artificio pergeñado por el hombre. La sociedad libre no hace más que respetar el orden preexistente. El conocimiento constituye un peregrinaje para descubrir verdades para lo cual se requieren debates abiertos al efecto de poder captar algo de tierra fértil en el inmenso mar de ignorancia en que nos desenvolvemos. En este esfuerzo se logran corroboraciones provisorias siempre atentas a posibles refutaciones en el contexto de un proceso evolutivo que no tiene término.

De más está decir, el liberalismo no implica adherir a ninguna religión, son dos planos sustancialmente distintos. En este texto aludo a mi posición personal y a la de autores de envergadura que comparten la religiosidad y la visión liberal y la de otros científicos también religiosos. En cualquier caso, desde esta perspectiva la religiosidad -la religatio- constituye no solamente un recorrido reconfortante en línea con la naturaleza humana en su condición espiritual sino que resulta compatible con la modestia intelectual y el progreso que esa conducta hace posible.

Cierro esta nota con pensamientos muy fértiles de Lecomte du Noüy -doctor en ciencias, doctor en filosofía y fue Director de la Escuela de Estudios Superiores de la Facultad de Ciencias de la Sorbona- al enseñar en El porvenir del espíritu que “Toda doctrina que tienda a restringir el libre desarrollo del individuo espiritual, toda doctrina que pretenda influir sobre el libre albedrío en el interés de un grupo, cualquiera que sea su importancia, se opone al curso de la evolución y es antinatural […] los males generales producidos por el desprecio del derecho de propiedad […] el grado superior de libertad que caracteriza al hombre y lo hace dueño de su destino espiritual […] El espíritu religioso está en nosotros y ha precedido a las religiones oficiales […] El ritual no es sino un pretexto para permitir al hombre que desarrolle en sí esa facultad universal”.

Artículo publicado en Infobae

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