{"id":1809,"date":"2024-02-04T20:07:30","date_gmt":"2024-02-04T19:07:30","guid":{"rendered":"https:\/\/ritual.cz\/?p=1809"},"modified":"2024-02-04T20:07:40","modified_gmt":"2024-02-04T19:07:40","slug":"sounalezitost-vzajemna_zavislost","status":"publish","type":"post","link":"https:\/\/ritual.cz\/index.php\/2024\/02\/04\/sounalezitost-vzajemna_zavislost\/","title":{"rendered":"Soun\u00e1le\u017eitost \/ Vz\u00e1jemn\u00e1 z\u00e1vislost"},"content":{"rendered":"\n

Stejn\u011b jako je neodd\u011blitelnou sou\u010d\u00e1st\u00ed na\u0161\u00ed existence samota, je neodd\u011blitelnou sou\u010d\u00e1st\u00ed na\u0161\u00ed existence i to, \u017ee jsme neust\u00e1le s jin\u00fdmi lidmi \u2013 druhou stranou mince osam\u011blosti je soun\u00e1le\u017eitost. Nejedn\u00e1 se o n\u011bco, co bychom si mohli jednodu\u0161e zvolit, nebo se z toho vymanit, proto\u017ee je to nezbytn\u00e1 a z\u00e1kladn\u00ed skute\u010dnost na\u0161\u00ed existence ve sv\u011bt\u011b. Pokud je Soun\u00e1le\u017eitost \/ Vz\u00e1jemn\u00e1 z\u00e1vislost nevyhnutelnou skute\u010dnost\u00ed, m\u016f\u017eeme ji tak\u00e9 d\u011blat dob\u0159e, tj. sp\u00ed\u0161e autenticky ne\u017e neautenticky. Fakt na\u0161\u00ed Vz\u00e1jemn\u00e9 z\u00e1vislosti je podle m\u00e9ho n\u00e1zoru jedn\u00edm z nejv\u00edce p\u0159ehl\u00ed\u017een\u00fdch aspekt\u016f rozvoje Prav\u00e9 v\u016fle a cel\u00e9 Thel\u00e9my. Nem\u016f\u017eeme ji\u017e nad\u00e1le pova\u017eovat v\u00fdvoj jednotlivce za \u00fapln\u00fd, pokud nebere v \u00favahu skute\u010dnost, \u017ee jsme zakotveni, prov\u00e1z\u00e1ni a vz\u00e1jemn\u011b p\u016fsob\u00edme na ostatn\u00ed.<\/p>\n\n\n\n

Skute\u010dnost na\u0161\u00ed soun\u00e1le\u017eitosti je vlastn\u011b ilustrov\u00e1na v cel\u00e9m liter\u00e1rn\u00edm korpusu Thel\u00e9my. Nuit ohla\u0161uje „odhalen\u00ed spole\u010denstv\u00ed nebesk\u00e9ho“<\/em>1<\/sup><\/a> a \u017ee „ka\u017ed\u00fd mu\u017e a ka\u017ed\u00e1 \u017eena je hv\u011bzda“<\/em>.2<\/sup><\/a> Crowley p\u00ed\u0161e: „‚Nebeskou spole\u010dnost\u00ed‘ je lidstvo a jeho ‚odhalen\u00ed‘ je potvrzen\u00edm nez\u00e1visl\u00e9ho bo\u017estv\u00ed ka\u017ed\u00e9ho mu\u017ee a ka\u017ed\u00e9 \u017eeny!“3<\/sup><\/a><\/em> Ka\u017ed\u00fd z n\u00e1s je hv\u011bzdou, kter\u00e1 je sou\u010d\u00e1st\u00ed „nebe“<\/em>4<\/sup><\/a> „nekone\u010dn\u00e9ho prostoru“<\/em>.5<\/sup><\/a> To je nevyhnuteln\u00e1 realita na\u0161\u00ed Vz\u00e1jemn\u00e9 z\u00e1vislosti, kter\u00e1 koexistuje sou\u010dasn\u011b s na\u0161\u00ed Nez\u00e1vislost\u00ed. Jsme „jednou hv\u011bzdou ve spole\u010dnosti hv\u011bzd“<\/em>6<\/sup><\/a> a ka\u017ed\u00e1 na\u0161e my\u0161lenka, slovo, kter\u00e9 vyslov\u00edme, a \u010din, kter\u00fd vykon\u00e1me, n\u00e1s ustavuje ve vztahu k ostatn\u00edm hv\u011bzd\u00e1m a sv\u011btu jako celku. Stejn\u011b jako jsme ve sv\u00e9 Samostatnosti nez\u00e1visl\u00fdmi bytostmi, jsme ve sv\u00e9 Soun\u00e1le\u017eitosti vz\u00e1jemn\u011b z\u00e1visl\u00fdmi bytostmi. Crowley p\u00ed\u0161e: „Ka\u017ed\u00fd jedinec si v podstat\u011b vysta\u010d\u00ed s\u00e1m se sebou. Je v\u0161ak s\u00e1m sob\u011b nedostate\u010dn\u00fdm, dokud se neuvede<\/em>do spr\u00e1vn\u00e9ho vztahu s vesm\u00edrem“<\/em>7<\/sup><\/a>. A „Je jist\u011b z\u0159ejm\u00e9, dokonce i intelektu\u00e1ln\u011b, \u017ee v\u0161echny jevy jsou na sob\u011b z\u00e1visl\u00e9, a proto se navz\u00e1jem ovliv\u0148uj\u00ed.“<\/em>8<\/sup><\/a><\/p>\n\n\n\n

Stejn\u011b jako existuje autentick\u00fd a neautentick\u00fd zp\u016fsob, jak naplnit svou Nez\u00e1vislost nebo Osam\u011blost, existuje tak\u00e9 autentick\u00fd a neautentick\u00fd zp\u016fsob, jak naplnit svou Vz\u00e1jemnou z\u00e1vislost nebo Soun\u00e1le\u017eitost. Vid\u011bli jsme, \u017ee neautentick\u00e1 osam\u011blost se projevuje neust\u00e1l\u00fdm, ale bezv\u00fdsledn\u00fdm hled\u00e1n\u00edm zp\u016fsobu, jak uti\u0161it svou nespokojenost, pr\u00e1zdnotu a utrpen\u00ed. Opa\u010dn\u011b se neautentick\u00e1 Soun\u00e1le\u017eitost projevuje obsesivn\u00edm pohlcen\u00edm v postoji sobectv\u00ed. Autentick\u00e1 Samota je zma\u0159ena klamnou extroverz\u00ed a autentick\u00e1 Soun\u00e1le\u017eitost je zma\u0159ena klamnou introverz\u00ed. Ozna\u010den\u00ed sobectv\u00ed za neautentick\u00e9 se m\u016f\u017ee na prvn\u00ed pohled zd\u00e1t v rozporu s thelemickou doktr\u00ednou, kter\u00e1 n\u00e1m p\u0159ikazuje, \u017ee sledov\u00e1n\u00ed vlastn\u00ed V\u016fle je jedinou povinnost\u00ed, pr\u00e1vem a Z\u00e1konem. To znamen\u00e1, \u017ee bychom si mohli myslet, \u017ee na\u0161e jedin\u00e9 pr\u00e1vo a povinnost spo\u010d\u00edvaj\u00edc\u00ed v nalezen\u00ed a napln\u011bn\u00ed na\u0161\u00ed individu\u00e1ln\u00ed a jedine\u010dn\u00e9 Prav\u00e9 V\u016fle je ze sv\u00e9 podstaty sobeck\u00e9, nicm\u00e9n\u011b tomu tak nen\u00ed, nebo\u0165 se t\u00edm opom\u00edj\u00ed z\u00e1kladn\u00ed Soun\u00e1le\u017eitost neboli Vz\u00e1jemn\u00e1 z\u00e1vislost na\u0161\u00ed existence. Domn\u00edv\u00e1m se, \u017ee pr\u00e1v\u011b proto je na\u0161e Soun\u00e1le\u017eitost tak p\u0159ehl\u00ed\u017een\u00fdm aspektem rozvoje na\u0161ich Prav\u00fdch v\u016fl\u00ed. Skute\u010dnost na\u0161\u00ed Soun\u00e1le\u017eitosti si proto zaslou\u017e\u00ed zvl\u00e1\u0161tn\u00ed pozornost a objasn\u011bn\u00ed.<\/p>\n\n\n\n

Jak ji\u017e bylo \u0159e\u010deno, neautentick\u00e1 soun\u00e1le\u017eitost se projevuje zahled\u011bn\u00edm se do sobeck\u00e9ho postoje. T\u00edm se st\u00e1v\u00e1me p\u0159\u00edli\u0161 introvertn\u00ed a star\u00e1me se pouze o sebe (nebo o to, co vn\u00edm\u00e1me jako sv\u00e9 „j\u00e1“) a kone\u010dn\u00fdm v\u00fdsledkem je objektivizace druh\u00fdch lid\u00ed. To znamen\u00e1, \u017ee kdy\u017e jsme ve stavu neautentick\u00e9 soun\u00e1le\u017eitosti, jsou na\u0161e mezilidsk\u00e9 vztahy redukov\u00e1ny na objekty a jejich jedin\u00e1 hodnota a v\u00fdznam spo\u010d\u00edvaj\u00ed v tom, \u017ee je vyu\u017e\u00edv\u00e1me pro sv\u016fj vlastn\u00ed z\u00e1jem a blaho. Op\u011bt se pono\u0159\u00edme do modu cht\u011bn\u00ed charakterizovan\u00e9ho „m\u00edt“ – druz\u00ed lid\u00e9 jsou pro n\u00e1s pouze „to“ nebo objekty, kter\u00e9 je pot\u0159eba pou\u017e\u00edt a vlastnit. V neautentick\u00e9 realizaci na\u0161\u00ed soun\u00e1le\u017eitosti se z na\u0161eho mezilidsk\u00e9ho modu st\u00e1v\u00e1 j\u00e1-ono. T\u00edm, \u017ee druh\u00e9ho redukujeme na objekt, pouh\u00e9 „ono“, nevid\u00edme, \u017ee „ka\u017ed\u00fd mu\u017e a ka\u017ed\u00e1 \u017eena je hv\u011bzda“<\/em>.9<\/sup><\/a> Pop\u00edr\u00e1me, \u017ee jsou v\u011bdom\u00fdmi bytostmi utrpen\u00ed a radosti, zmatku a jasnosti, stejn\u011b jako my; pop\u00edr\u00e1me, \u017ee i oni maj\u00ed Pravou v\u016fli, kter\u00e1 m\u00e1 stejn\u00e9 pr\u00e1vo a povinnost b\u00fdt vyj\u00e1d\u0159ena jako ta na\u0161e. T\u00edmto zp\u016fsobem je n\u00e1\u0161 zp\u016fsob „m\u00edt“ ve form\u011b manipulace, stejn\u011b jako bychom to d\u011blali s ne\u017eiv\u00fdmi p\u0159edm\u011bty. U\u017e se nesetk\u00e1v\u00e1me s autentickou a opravdovou jinou \u017eivou bytost\u00ed, ale s pouhou rol\u00ed v na\u0161em vlastn\u00edm dramatu, s kouskem na\u0161eho sv\u011bta, nikoli s hv\u011bzdou, kter\u00e1 je suver\u00e9nn\u00ed ve sv\u00e9m vlastn\u00edm vesm\u00edru.<\/p>\n\n\n\n

Na rozd\u00edl od neautentick\u00e9ho j\u00e1-ono se autentick\u00e1 realizace na\u0161\u00ed soun\u00e1le\u017eitosti projevuje v interperson\u00e1ln\u00edm modu j\u00e1-ty.10<\/sup><\/a> Vid\u011bt druh\u00e9ho jako „ty“, a ne „ono“, je charakteristick\u00fdm rysem autentick\u00e9 aktualizace na\u0161\u00ed vz\u00e1jemn\u00e9 z\u00e1vislosti. Kdy\u017e vid\u00edme druh\u00e9 jako „Ty“, uzn\u00e1v\u00e1me, \u017ee jsou hv\u011bzdami, kter\u00e9 jsou si s n\u00e1mi rovny. Toto autentick\u00e9 setk\u00e1n\u00ed uzn\u00e1v\u00e1me, kdy\u017e druh\u00e9 zdrav\u00edme Z\u00e1konem \u2013 to znamen\u00e1, \u017ee \u0159\u00edk\u00e1me: „D\u011blej, co ty chce\u0161, a\u0165 je cel\u00fd Z\u00e1kon“. Je to vyj\u00e1d\u0159eno potvrzen\u00edm Prav\u00e9 v\u016fle jednotlivce, k n\u011bmu\u017e mluv\u00edme, ve druh\u00e9 osob\u011b. Tato skute\u010dnost se n\u011bkdy ztr\u00e1c\u00ed, kdy\u017e sv\u016fj pozdrav zkr\u00e1t\u00edme na „93“, ale stejn\u00fd v\u00fdznam se m\u016f\u017ee ztratit i p\u0159i vysloven\u00ed cel\u00e9 v\u011bty. A\u0165 u\u017e \u0159ekneme celou v\u011btu, nebo pouh\u00fdch 93, je zapot\u0159eb\u00ed v\u011bdom\u00fd, z\u00e1m\u011brn\u00fd akt uzn\u00e1n\u00ed druh\u00e9ho jako Ty, jako hv\u011bzdy podobn\u00e9 n\u00e1m sam\u00fdm, nikoliv jako pouh\u00e9ho objektu. Tento postoj jako thelemit\u00e9 naz\u00fdv\u00e1me „agap\u00e9“ neboli „l\u00e1ska“.<\/p>\n\n\n\n

V\u00edme, \u017ee „l\u00e1ska je z\u00e1kon, l\u00e1ska pod v\u016fl\u00ed“<\/em>11<\/sup><\/a> a \u017ee „nen\u00ed jin\u00e9ho pouta, kter\u00e9 by mohlo spojit rozd\u011blen\u00e9, ne\u017e l\u00e1ska: v\u0161echno ostatn\u00ed je proklet\u00ed“.<\/em>12<\/sup><\/a> Tato L\u00e1ska b\u00fdv\u00e1 \u010dasto ztoto\u017e\u0148ov\u00e1na s \u0159eck\u00fdm slovem Agap\u00e9, kter\u00e9 na rozd\u00edl od erotick\u00e9 l\u00e1sky Er\u00f3s a bratrsk\u00e9 l\u00e1sky Filia ozna\u010duje Bo\u017eskou l\u00e1sku nebo bezpodm\u00edne\u010dnou l\u00e1sku. Ve Star\u00e9m Aeonu toto slovo znamenalo L\u00e1sku k Bohu a plat\u00ed to i v Nov\u00e9m Aeonu, s t\u00edm rozd\u00edlem, \u017ee tvrd\u00edme: „Nen\u00ed boha, ale \u010dlov\u011bka.\u201c<\/em>13<\/sup><\/a> Na\u0161e L\u00e1ska k Bohu je tedy L\u00e1ska k sob\u011b navz\u00e1jem bezpodm\u00edne\u010dn\u00e1. Je to L\u00e1ska, kter\u00e1 zasahuje j\u00e1dro Byt\u00ed, a to jak sebe sama, tak druh\u00e9ho, proto\u017ee je p\u0159ijet\u00edm druh\u00e9ho takov\u00e9ho, jak\u00fd je; je uzn\u00e1n\u00edm druh\u00e9ho jako Ty, jako hv\u011bzdy, jako Boha zapojen\u00e9ho do procesu pozn\u00e1v\u00e1n\u00ed a uskute\u010d\u0148ov\u00e1n\u00ed sv\u00e9 Prav\u00e9 v\u016fle, stejn\u011b jako jsi Ty. Crowley p\u00ed\u0161e: „V\u0161ichni jsme nevyhnuteln\u011b spojenci, dokonce jsme identi\u010dt\u00ed ve sv\u00e9 rozmanitosti; ‚milovat jeden druh\u00e9ho horouc\u00edm srdcem‘ je jednou z na\u0161ich z\u00e1kladn\u00edch vlastnost\u00ed“14<\/sup><\/a><\/em> a m\u00e1me „respektovat rovnocenn\u00e9 kralov\u00e1n\u00ed druh\u00fdch. M\u00e1me milovat sv\u00e9 bratry kr\u00e1le s horlivou v\u00e1\u0161n\u00ed“15<\/sup><\/a>.<\/em><\/p>\n\n\n\n




Dva zp\u016fsoby realizace soun\u00e1le\u017eitosti<\/td>		1) cht\u011bn\u00ed \/ m\u011bn\u00ed \u2192<\/td>Neautentick\u00e9 \u2192<\/td>J\u00e1 \u2013 ono \u2192<\/td>Manipulace; vid\u011bn\u00ed druh\u00fdch jako objekt\u016f nebo \u201eto\u201c, kter\u00e9 m\u00e1 b\u00fdt pou\u017eito\/vlastn\u011bno<\/td><\/tr>
2) v\u016fle \/
byt\u00ed \u2192<\/td>		Autentick\u00e9 \u2192<\/td>J\u00e1 \u2013 ty \u2192<\/td>L\u00e1ska: vid\u011bn\u00ed a p\u0159ij\u00edm\u00e1n\u00ed druh\u00fdch takov\u00fd, jac\u00ed jsou<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

Co br\u00e1n\u00ed autentick\u00e9mu a opravdov\u00e9mu setk\u00e1n\u00ed s druh\u00fdm \u010dlov\u011bkem jako s Ty, a ne jako s „ono“? Jak p\u0159ej\u00edt od zp\u016fsobu cht\u011bn\u00ed, kter\u00fd je ovl\u00e1d\u00e1n na\u0161\u00edm sobectv\u00edm a vyzna\u010duje se t\u00edm, \u017ee druh\u00e9 vn\u00edm\u00e1me a zach\u00e1z\u00edme s nimi jako s objekty, ke zp\u016fsobu v\u016fle, kter\u00fd se vyzna\u010duje skute\u010dn\u00fdm setk\u00e1n\u00edm a ocen\u011bn\u00edm druh\u00e9ho jako jin\u00e9 bytosti s v\u016fl\u00ed? Nejprve mus\u00edme odstranit p\u0159edstavy o druh\u00e9m, kter\u00e9 n\u00e1m znemo\u017e\u0148uj\u00ed skute\u010dn\u00e9 uzn\u00e1n\u00ed druh\u00e9ho, a pot\u00e9 mus\u00edme podpo\u0159it postoj autentick\u00e9 L\u00e1sky k druh\u00e9mu \u2013 to znamen\u00e1, \u017ee pot\u0159ebujeme o\u010distu a zasv\u011bcen\u00ed.<\/p>\n\n\n\n

Abychom se zbavili p\u0159edstav, kter\u00e9 br\u00e1n\u00ed autentick\u00e9 realizaci na\u0161\u00ed Soun\u00e1le\u017eitosti, mus\u00edme vz\u00edt v \u00favahu zp\u016fsoby, jak\u00fdmi vn\u00edm\u00e1me lidi v souladu s na\u0161imi sympatiemi, antipatiemi a lhostejnost\u00ed. Ka\u017ed\u00fd z n\u00e1s obvykle reaguje na druh\u00e9 lidi zp\u016fsobem, kter\u00fd je podm\u00edn\u011bn na\u0161imi sympatiemi, antipatiemi nebo lhostejnost\u00ed k druh\u00e9mu \u010dlov\u011bku. T\u00edm, \u017ee m\u00e1me druh\u00e9ho r\u00e1di, jsme k n\u011bmu p\u0159itahov\u00e1ni, t\u00edm, \u017ee ho nem\u00e1me r\u00e1di, jsme od n\u011bj odstrkov\u00e1ni a t\u00edm, \u017ee je n\u00e1m lhostejn\u00fd, z\u016fst\u00e1v\u00e1me v\u016f\u010di n\u011bmu lhostejn\u00ed. Ka\u017ed\u00e1 z t\u011bchto situac\u00ed p\u0159edstavuje nerovnov\u00e1hu, kterou je t\u0159eba tak\u0159\u00edkaj\u00edc o\u010distit, abychom se mohli s druh\u00fdm autenticky setkat. Na dn\u011b t\u011bchto t\u0159\u00ed nerovnov\u00e1h \u2013 sympatie, antipatie a lhostejnosti \u2013 stoj\u00ed skute\u010dnost, \u017ee se k lidem chov\u00e1me a o\u010dek\u00e1v\u00e1me, \u017ee druz\u00ed budou jednat v souladu s na\u0161imi p\u0159edsudky o nich. Je\u0161t\u011b p\u0159edt\u00edm, ne\u017e se s lidmi skute\u010dn\u011b setk\u00e1me, si za\u010dneme vytv\u00e1\u0159et n\u00e1zory na jejich vlastnosti, na to, zda se n\u00e1m budou l\u00edbit, nebo nel\u00edbit, a na to, jak by se k n\u00e1m mohli chovat. Jakmile se s lidmi sezn\u00e1m\u00edme, tendence vytv\u00e1\u0159et si o druh\u00fdch p\u0159edstavy se je\u0161t\u011b zv\u00fdrazn\u00ed. Tyto p\u0159edsudky o druh\u00e9m \u010dlov\u011bku jsou omezen\u00edm jak jeho, tak i sebe sama. M\u00edt p\u0159edstavu nebo obraz o druh\u00e9m znamen\u00e1 vid\u011bt jeho vlastn\u00ed zkreslenou verzi, a ne druh\u00e9ho takov\u00e9ho, jak\u00fd je. Tyto p\u0159edstavy jsou formou „touhy po v\u00fdsledku“<\/em>, od n\u00ed\u017e mus\u00edme b\u00fdt „osvobozeni“<\/em>.16<\/sup><\/a> Crowley poznamen\u00e1v\u00e1, \u017ee osvobozen\u00ed od touhy po v\u00fdsledku „vy\u017eaduje ‚nep\u0159ipoutanost'“<\/em>.17<\/sup><\/a> Nesm\u00edme se p\u0159ipoutat k na\u0161im p\u0159edstav\u00e1m o tom, jac\u00ed by lid\u00e9 mohli b\u00fdt nebo jac\u00ed jsou. T\u00edmto zp\u016fsobem vytv\u00e1\u0159\u00edme kolem \u010dlov\u011bka hranici, \u0161katulku, kter\u00e1 je statick\u00e1 a nespravedliv\u00e1 v\u016f\u010di ob\u011bma z\u00fa\u010dastn\u011bn\u00fdm osob\u00e1m. T\u00edm, \u017ee jsme p\u0159ipout\u00e1ni k p\u0159edstav\u011b o tom, jac\u00ed lid\u00e9 jsou (nebo by m\u011bli b\u00fdt), se roz\u010dilujeme a jsme popuzeni, kdy\u017e neodpov\u00eddaj\u00ed na\u0161im p\u0159edem utvrzen\u00fdm p\u0159edstav\u00e1m o nich.<\/p>\n\n\n\n

T\u00edm, \u017ee se up\u00edn\u00e1me k p\u0159edstav\u011b o druh\u00e9m, mu tak\u00e9 ned\u00e1v\u00e1me svobodu b\u00fdt dynamickou bytost\u00ed, kterou je \u2013 nedovolujeme mu, aby se m\u011bnil, a my v\u00edme, \u017ee „vesm\u00edr je zm\u011bna“<\/em>.18<\/sup><\/a> Neuzn\u00e1vat tuto z\u00e1kladn\u00ed vlastnost vesm\u00edru a v\u0161eho a v\u0161ech v n\u011bm znamen\u00e1 \u017e\u00edt v pok\u0159iven\u00e9 fantazii, kter\u00e1 bude p\u0159in\u00e1\u0161et soustavnou podr\u00e1\u017ed\u011bnost a utrpen\u00ed. Jak p\u00ed\u0161e Crowley: „Br\u00e1nit se zm\u011bn\u011b znamen\u00e1 koledovat si o bolest.“<\/em>19<\/sup><\/a> Br\u00e1nit se zm\u011bn\u011b znamen\u00e1 koledovat si o utrpen\u00ed, proto\u017ee zji\u0161\u0165ujeme, \u017ee v\u011bci neodpov\u00eddaj\u00ed tomu, jak jsme o\u010dek\u00e1vali, \u017ee budou, a tak\u00e9 to znamen\u00e1 ma\u0159it V\u016fli druh\u00e9ho v dynamick\u00e9m projevu jeho Byt\u00ed. Naopak p\u0159ijmout zm\u011bnu znamen\u00e1 p\u0159ijmout L\u00e1sku \u2013 Crowley p\u00ed\u0161e: „Vesm\u00edr je Zm\u011bna; ka\u017ed\u00e1 Zm\u011bna je d\u016fsledkem aktu L\u00e1sky; v\u0161echny akty L\u00e1sky obsahuj\u00ed \u010cistou radost.“<\/em>20<\/sup><\/a> D\u00e1le p\u00ed\u0161e: „P\u0159ijali jsme L\u00e1sku jako smysl Zm\u011bny, Zm\u011bna je \u017eivotem ve\u0161ker\u00e9 hmoty ve Vesm\u00edru. A p\u0159ijali jsme L\u00e1sku jako zp\u016fsob Pohybu V\u016fle ke Zm\u011bn\u011b. Pro n\u00e1s je ka\u017ed\u00fd \u010din, kter\u00fd implikuje Zm\u011bnu, \u010dinem L\u00e1sky. \u017divot je tanec rozko\u0161e, jeho rytmus je nekone\u010dn\u00e9 vytr\u017een\u00ed, kter\u00e9 se nikdy nem\u016f\u017ee unavit ani vy\u010derpat.“<\/em>21<\/sup><\/a> To je n\u00e1znak do podstaty autentick\u00e9 Soun\u00e1le\u017eitosti, projevu L\u00e1sky, nikoli sobectv\u00ed.<\/p>\n\n\n\n

T\u00edm, \u017ee si uv\u011bdom\u00edme z\u00e1kladn\u00ed rovnost sebe a druh\u00fdch, se o\u010dist\u00edme od zkreslen\u00fdch p\u0159edstav, kter\u00e9 n\u00e1m br\u00e1n\u00ed ve skute\u010dn\u00e9m napln\u011bn\u00ed na\u0161\u00ed soun\u00e1le\u017eitosti. T\u00edm se zbav\u00edme myln\u00fdch p\u0159edstav a polo\u017e\u00edme z\u00e1klady pro protip\u00f3l o\u010disty \u2013 to znamen\u00e1, \u017ee jsme odstranili to, co n\u00e1m br\u00e1n\u00ed v autentick\u00e9 soun\u00e1le\u017eitosti, a nyn\u00ed se mus\u00edme zasv\u011btit posilov\u00e1n\u00ed t\u011bch vlastnost\u00ed, kter\u00e9 autentickou soun\u00e1le\u017eitost podporuj\u00ed a usnad\u0148uj\u00ed. Jestli\u017ee se neautentick\u00e1 realizace na\u0161\u00ed soun\u00e1le\u017eitosti vyzna\u010duje zahled\u011bnost\u00ed do sebe, autentick\u00e1 realizace na\u0161\u00ed soun\u00e1le\u017eitosti se vyzna\u010duje starost\u00ed o druh\u00e9. To se naz\u00fdv\u00e1 r\u016fzn\u011b, nap\u0159\u00edklad „soucit“ nebo „l\u00e1ska“, ale my \u2013 jako thelemit\u00e9 \u2013 tuto vlastnost naz\u00fdv\u00e1me L\u00e1ska. Nen\u00ed to n\u011bco, co je t\u0159eba pe\u010dliv\u011b p\u011bstovat navzdory v\u0161emu, ale je to z\u00e1kladn\u00ed povaha na\u0161\u00ed autentick\u00e9 Soun\u00e1le\u017eitosti. Sta\u010d\u00ed se jen o\u010distit od toho, co tomu br\u00e1n\u00ed, a p\u011bstovat to, co to usnad\u0148uje, a pak bude L\u00e1ska p\u0159irozen\u011b, spont\u00e1nn\u011b a radostn\u011b vyv\u011brat z hlubin na\u0161eho Byt\u00ed. To znamen\u00e1, \u017ee pozn\u00e1me L\u00e1sku nikoli jako mo\u017enost nebo dobrou my\u0161lenku, ale jako p\u0159irozenou povahu na\u0161\u00ed Prav\u00e9 v\u016fle.<\/p>\n\n\n\n

Vid\u011bli jsme, \u017ee prvn\u00edm krokem k autentick\u00e9 realizaci vz\u00e1jemn\u00e9 prov\u00e1zanosti je vn\u00edmat lidi takov\u00e9, jac\u00ed jsou, a ne takov\u00e9, jak\u00e9 si je p\u0159ejeme nebo jak\u00fdmi se n\u00e1m zdaj\u00ed b\u00fdt v souladu s t\u00edm, jak se n\u00e1m l\u00edb\u00ed, nel\u00edb\u00ed nebo jsou n\u00e1m lhostejn\u00ed. O\u010distili jsme svou L\u00e1sku, nyn\u00ed ji mus\u00edme posv\u011btit. Jedn\u00edm z velmi praktick\u00fdch zp\u016fsob\u016f, jak tento proces zah\u00e1jit, je vid\u011bt rovnost sebe sama a druh\u00e9ho. K tomu slou\u017e\u00ed akt „vc\u00edt\u011bn\u00ed se do k\u016f\u017ee druh\u00e9ho“, jak se tomu \u010dasto \u0159\u00edk\u00e1. O t\u00e9to metod\u011b se hovo\u0159\u00ed v Liber Librae, kde se p\u00ed\u0161e: „Nesp\u011bchej s odsuzov\u00e1n\u00edm druh\u00fdch; jak v\u00ed\u0161, \u017ee bys na jejich m\u00edst\u011b odolal poku\u0161en\u00ed? A i kdyby tomu tak bylo, pro\u010d bys m\u011bl opovrhovat t\u00edm, kdo je slab\u0161\u00ed ne\u017e ty s\u00e1m?“<\/em>22<\/sup><\/a> Na pozad\u00ed stoj\u00ed pozn\u00e1n\u00ed, \u017ee ten druh\u00fd je bytost stejn\u00e1 jako ty s\u00e1m: miluj\u00edc\u00ed i nen\u00e1vid\u011bn\u00e1, pla\u010d\u00edc\u00ed i raduj\u00edc\u00ed se, zklaman\u00e1 i nad\u0161en\u00e1, bojuj\u00edc\u00ed i \u00fasp\u011b\u0161n\u00e1. Druh\u00fd je stejn\u011b jako ty hv\u011bzdou, kter\u00e1 se sna\u017e\u00ed naplnit svou V\u016fli, a oba jste zapojeni do stejn\u00e9ho boje, do stejn\u00e9ho Velk\u00e9ho d\u00edla. Kdy\u017e pronikneme z\u00e1vojem, kter\u00fd si kolem druh\u00e9ho obvykle vytv\u00e1\u0159\u00edme, a o\u010dist\u00edme strusku, kter\u00e1 zakr\u00fdv\u00e1 zlato, m\u016f\u017eeme za\u010d\u00edt p\u0159istupovat k opravdov\u00e9mu, autentick\u00e9mu setk\u00e1n\u00ed s druh\u00fdm jako k Ty a ne jako k „onomu“.<\/p>\n\n\n\n

Tento postoj posilujeme poka\u017ed\u00e9, kdy\u017e druh\u00e9ho pozdrav\u00edme slovy: „D\u011blej, co ty chce\u0161, a\u0165 je cel\u00fd z\u00e1kon.“ Uzn\u00e1v\u00e1me v nich hv\u011bzdu, bytost, kter\u00e1 usiluje o to, aby se pln\u011b stala sama sebou. Ke sv\u00fdm bli\u017en\u00edm se mus\u00edme chovat jako ke hv\u011bzd\u00e1m, jako by kr\u00e1lovsk\u00e1 rodina zdravila kr\u00e1lovskou rodinu (tj. s velkou \u00factou a obdivem) a jako by d\u011bti zdravily d\u011bti (tj. s velkou otev\u0159enost\u00ed a vitalitou). To je autentick\u00e9 vyj\u00e1d\u0159en\u00ed Soun\u00e1le\u017eitosti, formule Korunovan\u00e9ho a V\u00edt\u011bzn\u00e9ho d\u00edt\u011bte tak\u0159\u00edkaj\u00edc na mezilidsk\u00e9 rovin\u011b. Pr\u00e1v\u011b k tomu Crowley hovo\u0159\u00ed, kdy\u017e p\u00ed\u0161e: „Najdi s\u00e1m sebe v ka\u017ed\u00e9 hv\u011bzd\u011b.“<\/em>23<\/sup><\/a> Mus\u00edme uznat druh\u00e9ho jako Ty, nikoli jako „ono“ podm\u00edn\u011bn\u00e9 na\u0161imi p\u0159edsudky o n\u011bm v souladu s na\u0161\u00ed oblibou, nelibost\u00ed nebo lhostejnost\u00ed; mus\u00edme se otev\u0159\u00edt jedine\u010dn\u00e9 a mocn\u00e9 p\u0159\u00edtomnosti druh\u00e9ho, nikoli jako objektu, ale jako bytosti rovn\u00e9 n\u00e1m sam\u00fdm, tj. jako „ty“ nebo „Vy“, a nikoli pouze „on“, „ona“ nebo „ono“. T\u00edmto zp\u016fsobem doch\u00e1z\u00edme k z\u00e1sadn\u00edmu existenci\u00e1ln\u00edmu vhledu do podstaty na\u0161eho byt\u00ed, \u017ee jsme ve „spole\u010dnosti nebes“ – jsme s druh\u00fdmi lidmi. A\u010dkoli je autentick\u00fd projev L\u00e1sky spont\u00e1nn\u00ed a p\u0159irozen\u00fd, je neust\u00e1le ohro\u017eov\u00e1n recidivami v neautentick\u00e9m zkreslen\u00ed sobectv\u00ed. Mus\u00edme b\u00fdt st\u00e1le ostra\u017eit\u00ed a op\u00e1sat se metodou vid\u011bn\u00ed sebe sama v ka\u017ed\u00e9 hv\u011bzd\u011b, v uzn\u00e1n\u00ed druh\u00e9ho jako „Ty“, a ne „ono“, v ocen\u011bn\u00ed druh\u00e9ho jako bytosti rovn\u00e9 n\u00e1m.<\/p>\n\n\n\n

Toto zku\u0161enostn\u00ed setk\u00e1n\u00ed, nikoli n\u011bjak\u00e9 v\u011bdomosti, je t\u00edm, co podn\u011bcuje radost z \u00fa\u010dasti na sv\u011bt\u011b jako hv\u011bzda mezi hv\u011bzdami; je to skute\u010dn\u00fd z\u00e1klad univerz\u00e1ln\u00edho bratrstv\u00ed a sesterstv\u00ed, v n\u011bm\u017e uzn\u00e1v\u00e1me skute\u010dn\u00e9 bo\u017estv\u00ed druh\u00e9ho a p\u011bstujeme k n\u011bmu svou L\u00e1sku. Kdy\u017e jsme skute\u010dn\u011b schopni v hloubi sv\u00e9 bytosti vid\u011bt a uznat, \u017ee „ka\u017ed\u00fd mu\u017e a ka\u017ed\u00e1 \u017eena je hv\u011bzda a \u017ee v\u016fle ka\u017ed\u00e9ho z nich je v\u016fl\u00ed Bo\u017e\u00ed“<\/em>24<\/sup><\/a>, pak jsme zah\u00e1jili autentickou realizaci sv\u00e9 Soun\u00e1le\u017eitosti. D\u00edky tomu m\u016f\u017eeme tak\u00e9 zjistit, \u017ee usilujeme nejen o optim\u00e1ln\u00ed a autentickou realizaci sv\u00e9ho vlastn\u00edho potenci\u00e1lu, ale tak\u00e9 o to, abychom vid\u011bli, jak ostatn\u00ed lid\u00e9 realizuj\u00ed sv\u016fj vlastn\u00ed potenci\u00e1l. Chceme, aby dosp\u011bli k pozn\u00e1n\u00ed a vyj\u00e1d\u0159en\u00ed sv\u00e9 Prav\u00e9 v\u016fle. Skute\u010dn\u00e9ho blaha lidstva jako celku dos\u00e1hneme autentickou realizac\u00ed potenci\u00e1lu ka\u017ed\u00e9 bytosti. Prav\u00e1 L\u00e1ska se projevuje v uzn\u00e1n\u00ed Byt\u00ed druh\u00e9ho a v nad\u011bjn\u00e9 realizaci jeho Prav\u00e9 v\u016fle.<\/p>\n\n\n\n

Nyn\u00ed vid\u00edme, \u017ee Prav\u00e1 v\u016fle jako C\u00edl na\u0161\u00ed Cesty zahrnuje jak na\u0161i autentickou Samotu, tak na\u0161i autentickou Soun\u00e1le\u017eitost. Usilujeme jak o svou vlastn\u00ed Pravou v\u016fli, tak o to, abychom se posunuli od sv\u00e9 pok\u0159iven\u00e9 starosti o sebe k L\u00e1sce k druh\u00fdm, kter\u00e1 se projevuje podporou autentick\u00e9ho napln\u011bn\u00ed jejich potenci\u00e1lu, tj. napln\u011bn\u00edm jejich Prav\u00e9 v\u016fle. Pouze v autentick\u00e9m vyj\u00e1d\u0159en\u00ed na\u0161\u00ed Samoty i Soun\u00e1le\u017eitosti m\u016f\u017eeme dosp\u011bt k \u00fapln\u00e9, tot\u00e1ln\u00ed realizaci celku na\u0161eho Byt\u00ed, na\u0161\u00ed Prav\u00e9 v\u016fle, „Velk\u00e9ho d\u00edla, Summum Bonum, Prav\u00e9 Moudrosti a Dokonal\u00e9ho \u0160t\u011bst\u00ed“<\/em>.25<\/sup><\/a> „Milujte a nechte milovat. Raduj se z ka\u017ed\u00e9 podoby l\u00e1sky a z\u00edsk\u00e1vej z n\u00ed sv\u00e9 nad\u0161en\u00ed a svou potravu.“<\/em> 26<\/sup><\/a><\/p>\n\n\n\n

Zdroj:<\/p>\n\n\n\n

IAO131. 2014. Fresh Fever From the Skies \u2013 The Collected Writings of IAO131. Chapter 11: The Radical Re-Orientation of True Will. s.149\u2013156.<\/em><\/p>\n\n\n\n

1<\/a> Liber AL, I:2<\/p>\n\n\n\n

2<\/a> Liber AL, I:3<\/p>\n\n\n\n

3<\/a> New Comment to Liber AL, I:2<\/p>\n\n\n\n

4<\/a> Liber AL, I:21<\/p>\n\n\n\n

5<\/a> Liber AL, I:22<\/p>\n\n\n\n

6<\/a> Liber XV: The Gnostic Mass.<\/p>\n\n\n\n

7<\/a> Magick in Theory & Practice, Introduction.<\/p>\n\n\n\n

8<\/a> New Comment to Liber AL, II:22.<\/p>\n\n\n\n

9<\/a> Liber AL, I:3.<\/p>\n\n\n\n

10<\/a> Viz Martin Buber: J\u00e1 a Ty k hlub\u0161\u00ed diskusi nad J\u00e1-ono versus J\u00e1-Ty.<\/p>\n\n\n\n

11<\/a> Liber AL, I:57.<\/p>\n\n\n\n

12<\/a> Liber AL, I:41.<\/p>\n\n\n\n

13<\/a> Liber OZ.<\/p>\n\n\n\n

14<\/a> New Comment to Liber AL, II:24.<\/p>\n\n\n\n

15<\/a> Djeridensis Working, II:24.<\/p>\n\n\n\n

16<\/a> Liber AL, I:44.<\/p>\n\n\n\n

17<\/a> New Comment to Liber AL, I:44.<\/p>\n\n\n\n

18<\/a> The Heart of the Master.<\/p>\n\n\n\n

19<\/a> The Magical Record of the Beast 666, 2 June 1920.<\/p>\n\n\n\n

20<\/a> The Heart of the Master.<\/p>\n\n\n\n

21<\/a> New Comment to Liber AL, I:52.<\/p>\n\n\n\n

22<\/a> Liber Librae<\/p>\n\n\n\n

23<\/a> The Heart of The Master.<\/p>\n\n\n\n

24<\/a> The Equinox III:1, \u201cThe Tank\u201d.<\/p>\n\n\n\n

25<\/a> Liber XV: The Gnostic Mass.<\/p>\n\n\n\n

26<\/a> The Heart of The Master.<\/p>\n\n\n\n

***********<\/p>\n\n\n\n

Text o Soun\u00e1le\u017eitosti \/ Vz\u00e1jemn\u00e9 z\u00e1vislosti jsem p\u0159evzal z knihy fr. IAO131: Fresh Fever From The Skies<\/em>. Jedn\u00e1 se o v\u00fd\u0148atek z kapitoly \u010d. 11: The Radical Re-Orientation of True Will<\/em>. Podle autora textu je aspekt Soun\u00e1le\u017eitosti a Vz\u00e1jemn\u00e9 z\u00e1vislosti jedn\u00edm z nejv\u00edce p\u0159ehl\u00ed\u017een\u00fdch aspekt\u016f rozvoje Prav\u00e9 v\u016fle a cel\u00e9 Thel\u00e9my. Toto tvrzen\u00ed dokl\u00e1d\u00e1 odkazy na prim\u00e1rn\u00ed literaturu, zejm\u00e9na Crowleyho a d\u00edla: Liber AL vel Legis, New Comment to Liber AL, Heart of the Master, Liber Librae a dal\u0161\u00ed. Jako literaturu k dal\u0161\u00edmu a hlub\u0161\u00edmu studiu tohoto t\u00e9matu doporu\u010duje d\u00edlo Martina Bubera: J\u00e1 a Ty.<\/p>\n\n\n\n

Za hlavn\u00ed sd\u011blen\u00ed textu pova\u017euji upozorn\u011bn\u00ed na sobeck\u00e9 vztahov\u00e1n\u00ed se k druh\u00fdm za \u00fa\u010delem dosahov\u00e1n\u00ed vlastn\u00edch c\u00edl\u016f, a tud\u00ed\u017e nerespektov\u00e1n\u00ed a opom\u00edjen\u00ed v\u016fle a individuality druh\u00e9ho \u010dlov\u011bka, kter\u00e9ho t\u00edmto redukujeme pouze na objekt a prost\u0159edek k pou\u017eit\u00ed. Jedn\u00e1 se o typ nezdrav\u00e9ho vztahov\u00e1n\u00ed se k lidem ve smyslu \u201ej\u00e1-ono\u201c nam\u00edsto vztahu \u201ej\u00e1-ty\u201c, jak o tom p\u00ed\u0161e ji\u017e zm\u00edn\u011bn\u00fd Buber ve sv\u00e9m filosofick\u00e9m d\u00edle J\u00e1 a Ty. Tento zp\u016fsob vztahov\u00e1n\u00ed se k druh\u00e9mu je v rozporu s hlavn\u00edm u\u010den\u00edm thel\u00e9my, podle kter\u00e9ho je nejvy\u0161\u0161\u00edm z\u00e1konem: \u201eD\u011blej, co ty chce\u0161\u201c, p\u0159i\u010dem\u017e z\u00e1jmeno \u201ety\u201c odkazuje na respekt k jedine\u010dnosti a Prav\u00e9 v\u016fli druh\u00e9ho \u010dlov\u011bka. Autor vyb\u00edz\u00ed \u010dten\u00e1\u0159e k o\u010di\u0161t\u011bn\u00ed se od hodnot\u00edc\u00edch postoj\u016f, kter\u00e9 slou\u017e\u00ed pouze k uspokojen\u00ed vykonstruovan\u00fdch p\u0159edstav a posv\u011bcen\u00ed na\u0161\u00ed v\u016fle k tomu, abychom roz\u0161\u00ed\u0159ili sv\u00e9 v\u011bdom\u00ed za hranice \u0161pi\u010dky vlastn\u00edho nosu.<\/p>\n\n\n\n

5.- 6. 8. 2023, Olomouc
Anakin<\/p>\n\n\n\n

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\n 3\/5 - (1 vote) <\/div>\n <\/div>\n

Views: 48<\/p>","protected":false},"excerpt":{"rendered":"

Stejn\u011b jako je neodd\u011blitelnou sou\u010d\u00e1st\u00ed na\u0161\u00ed existence samota, je neodd\u011blitelnou sou\u010d\u00e1st\u00ed na\u0161\u00ed existence i to, \u017ee jsme neust\u00e1le s jin\u00fdmi<\/p>\n","protected":false},"author":2,"featured_media":1810,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"colormag_page_container_layout":"default_layout","colormag_page_sidebar_layout":"default_layout","footnotes":""},"categories":[3],"tags":[14],"class_list":["post-1809","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-ohen","tag-novy-clanek"],"yoast_head":"\nSoun\u00e1le\u017eitost \/ Vz\u00e1jemn\u00e1 z\u00e1vislost -<\/title>\n<meta name=\"description\" content=\"T\u00edm, \u017ee si uv\u011bdom\u00edme z\u00e1kladn\u00ed rovnost sebe a druh\u00fdch, se o\u010dist\u00edme od zkreslen\u00fdch p\u0159edstav, kter\u00e9 n\u00e1m br\u00e1n\u00ed ve skute\u010dn\u00e9m napln\u011bn\u00ed na\u0161\u00ed soun\u00e1le\u017eitosti. 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