Diario de Armando Rojas Guardia – 12-6-2016

Esta es la tercera entrega del Diario de Armando Rojas Guardia. Si desea leer la primera, haga click acá y, para leer la segunda, acá.

Cristo, dejando la sala del tribunal (1867-1872) de Gustave Doré.

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Desde hace unos meses vivo ganado por la convicción de que, psíquica y espiritualmente, piso un terreno sagrado. Todavía no sé por qué, ni de qué manera, pero es un hecho que vivo con cotidiana asiduidad la atracción numinosa de un centro interior (experimento a diario su insólita cercanía). ¿Es la proximidad de ese eje axial la que me concede la certeza, incluso sensorial, de estar viviendo una especie de ritualidad existencial, de ceremonia sacra a lo largo y ancho de las horas, los días, las semanas y los meses?
7
Cristo no fue un populista. No fue un demagogo. Su opción religiosa y ética por el “óchlos”, por los últimos, no lo llevó a propugnar una oclocracia, un gobierno político de la muchedumbre. Nos propuso esa opción como una elección compasiva y misericordiosa porque los “nadies” son las principales víctimas de una organización específica de la sociedad que los oprime, excluyéndolos. Ellos son los más crasos exponentes del sufrimiento humano. Y era el sufrimiento humano lo que lo angustiaba, lo que lo sublevaba y lo que deseaba transformar en alegría y plenitud. Pero nunca cedió a la seducción de actuar y hablar complaciendo tácticamente las expectativas de las masas populares cuando estas eran ilusorias y engañosas. En una ocasión, después del prodigio de la multiplicación de los panes, la multitud, entusiasmada, quiso proclamarlo rey (Jn 6, 4). Jesús, entonces, se retira al monte, él solo (Jn 6, 15). Los discípulos, identificados con el entusiasmo popular, no desearon perder la ocasión de que Cristo fuera proclamado jefe político, rey. Por eso, tanto Mateo como Marcos señalan que él tuvo que obligarlos (“anagkáso”) a montar en la barca para irse de allí (Mt 14, 22; Mc 6, 45). A pesar de su ascendencia dentro del pueblo, de ninguna manera quiso ser un caudillo, instrumentalizándolo en función de un apetito de poder (aunque se tratara de un poder político para “hacer el bien”). Por el contrario, les planteó a las masas sin ningún tipo de rodeos ni subterfugios, de modo frontal y directo, altísimas exigencias éticas: seguirle significaba, para él, no atender a lo que ellas deseaban sin más escuchar sino nada menos que “entrar por la puerta estrecha” (Mt 7, 13-14) de una decisión existencial que abría una forma-otra de vivir y de ser hombre. Esa otra forma de vivir y de ser hombre se encuentra resumida en los capítulos 5, 6 y 7 del Evangelio de Mateo: desde la voluntaria limpieza de corazón hasta el amor a los que nos persiguen y dañan; desde el rechazo de todo regodeo vanidoso con la imagen mental que cada uno tiene de sí mismo hasta la vivencia de una confianza tan radical en la paternidad de Dios que uno se asemeje al lirio del campo y al pájaro en el cielo, abandonando preocupaciones compulsivas por la propia autoafirmación; desde el rechazo a toda especie de violencia, incluso la verbal, hacia el prójimo, hasta la aceptación jubilosa del vilipendio ajeno cuando este es consecuencia del hambre y la sed de justicia. Hay que dejarlo todo por ese modo supremo de vivir: propiedades y bienes, lazos familiares, la tranquilidad de una existencia sin conflictos (“No he venido a traer paz, sino espada”, Mt 10, 32), el inmovilismo de una cómoda instalación en las convenciones y estereotipos sociales (“deja que los muertos entierren a sus muertos”, Mt 8, 22). Se trata de inaugurar un tipo de existencia signado por el nomadismo mental, impulsado por el Espíritu, que “sopla donde quiere y nadie sabe de dónde viene y adónde va” (Jn 3, 8) y, por eso mismo, abierto a la aventura itinerante de la novedad siempre actualizada y marcado a fuego por el riesgo continuo y la inminencia del peligro (hay que saber sortearla con la inocencia de la paloma y la astucia de la serpiente, Mt 10, 16-17). Todo ello implica, ciertamente, un místico “abandono del yo”. No al modo budista, para el cual el yo es una ficción ilusoria de la que debemos desprendernos a fin de acceder a un informe vacío en el que no existen sujetos, sino que consiste en un desasimiento del egocentrismo que nos persigue tenazmente como nuestra misma sombra: “El que quiera venirse conmigo que reniegue de sí mismo”: Mc 8, 34, Mt 16, 24 y Lc 9, 23. Esa exigencia de “renegarse a sí mismo” está formulada con el verbo griego “áparneiszai” que expresa la idea de desconocerse uno a sí mismo, no tener nada que ver con uno mismo. Pero no por autodesprecio o autoodio, o porque se deba menospreciar el ser propio o avergonzarse de él; no se trata de que no se pueda descansar en la conciencia placentera de sí. Lo que Jesús propone es una soberana libertad ante el apego esclavizante hacia el amor propio. Este trascenderse a sí mismo brota precisamente cuando uno ama al otro, cuando se está centrado en él y se procura atenderlo, cuidarlo y servirlo: cuando a uno lo moviliza ante todo el amor como don de sí, sobre todo a los que más sufren (Mt 25, 30 y ss.)

De modo, pues, que el “ethos” jesuánico, su apuesta moral, está en las antípodas de la complacencia populista. Cristo sabía, y mejor que nadie, que las masas populares no solamente fueron y son víctimas de la opresión de los poderosos; ellas a veces desearon y desean esa opresión: la eligen. “El miedo a la libertad”, como lo llamaba Erich Fromm, el secreto anhelo de esclavitud es una de las más antiguas y temibles necesidades humanas, inscrito en la pulsión de muerte que permea zonas atávicas de nuestro deseo. De allí que nos invitara –él, Jesús– a la fiesta de la pulsión de vida, al banquete de la libertad

Tan antidemagógica y lúcida es esta propuesta ética que ella no confunde el amor con un sentimentalismo telenovelesco. Para Cristo, el amor genuino, si no quiere ser banal, bobalicón e ingenuo, conoce, dentro de su dialéctica interna, e instante del desprecio: “…No arrojen perlas a los cerdos, no sea que las pisoteen y después se vuelvan contra ustedes para destrozarlos” (Mt 7, 6). De manera que hay perlas y hay cerdos. Y hay perlas que los cerdos no merecen y no merecerán jamás.

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