{"id":1890,"date":"2025-01-10T00:38:00","date_gmt":"2025-01-09T23:38:00","guid":{"rendered":"https:\/\/ritual.cz\/?p=1890"},"modified":"2025-01-07T00:28:56","modified_gmt":"2025-01-06T23:28:56","slug":"mystika-v-teorii","status":"publish","type":"post","link":"https:\/\/ritual.cz\/index.php\/2025\/01\/10\/mystika-v-teorii\/","title":{"rendered":"MYSTIKA V\u00a0TEORII"},"content":{"rendered":"\n

Mystika v teorii<\/h1>\n\n\n\n

Mystika, ch\u00e1pan\u00e1 jako C\u00edl, je p\u0159\u00edm\u00e1 zku\u0161enost kone\u010dn\u00e9ho duchovn\u00edho c\u00edle\/pravdy.<\/p>\n\n\n\n

Podstata mystick\u00e9ho c\u00edle<\/p>\n\n\n\n

Jak\u00e1 je z\u00e1kladn\u00ed, podstatn\u00e1 povaha t\u00e9to duchovn\u00ed „Pravdy“ nebo duchovn\u00edho „C\u00edle“? Mystick\u00fd C\u00edl zahrnuje p\u0159ekon\u00e1n\u00ed na\u0161eho b\u011b\u017en\u00e9ho v\u011bdom\u00ed mnohosti a duality a dosa\u017een\u00ed mystick\u00e9ho v\u011bdom\u00ed Jednoty.<\/p>\n\n\n\n

T\u00e9to propasti se tak\u00e9 \u0159\u00edk\u00e1 „Peklo“ a „Mnoh\u00e9“. Mezi lidmi se j\u00ed \u0159\u00edk\u00e1 ‚V\u011bdom\u00ed‘ a ‚Vesm\u00edr‘.“ -Kniha L\u017e\u00ed, kapitola 10<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

Na\u0161e norm\u00e1ln\u00ed v\u011bdom\u00ed se naz\u00fdv\u00e1 „Mnoho“ nebo „Dva“.<\/p>\n\n\n\n

– Mnoho: Obvykle si uv\u011bdomujeme mnoho „v\u011bc\u00ed“ ve sv\u011bt\u011b, v\u010detn\u011b mno\u017estv\u00ed objekt\u016f na\u0161eho v\u011bdom\u00ed. Stromy se li\u0161\u00ed od stol\u016f, kter\u00e9 se li\u0161\u00ed od pt\u00e1k\u016f, kte\u0159\u00ed se li\u0161\u00ed od mrak\u016f atd.<\/p>\n\n\n\n

– Dv\u011b: Na\u0161e b\u011b\u017en\u00e9 vn\u00edm\u00e1n\u00ed nebo v\u011bdom\u00ed se n\u011bkdy naz\u00fdv\u00e1 „dv\u011b“ nebo „dualita“, proto\u017ee v na\u0161em v\u011bdom\u00ed existuje z\u00e1sadn\u00ed rozd\u011blen\u00ed na (a) na\u0161e j\u00e1 a (b) sv\u011bt. To se n\u011bkdy vyjad\u0159uje jako protiklad mezi subjektem a objektem nebo protiklad mezi egem a ne-egem.<\/p>\n\n\n\n

Mystick\u00fd c\u00edl zahrnuje p\u0159ekon\u00e1n\u00ed na\u0161eho b\u011b\u017en\u00e9ho v\u011bdom\u00ed Mnoha\/Dvou a dosa\u017een\u00ed v\u011bdom\u00ed Jednoty\/Jednoho.<\/strong><\/p>\n\n\n\n

„Pochopte, \u017ee ve v\u00e1s je jist\u00e1 nespokojenost. Dob\u0159e analyzujte jeho povahu: na konci je v ka\u017ed\u00e9m p\u0159\u00edpad\u011b jeden z\u00e1v\u011br. Nemoc pramen\u00ed z v\u00edry ve dv\u011b v\u011bci, v J\u00e1 a v NeJ\u00e1, a z rozporu mezi nimi. I to je omezen\u00ed v\u016fle… Nakonec tedy probl\u00e9m spo\u010d\u00edv\u00e1 v tom, jak toto vn\u00edm\u00e1n\u00ed duality zni\u010dit, jak dosp\u011bt k pochopen\u00ed jednoty.“ -De Lege Libellum<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

\u2022 C\u00edl se naz\u00fdv\u00e1 Jednota, proto\u017ee odkazuje na sjednocen\u00ed v\u011bdom\u00ed: jedn\u00e1 se o sjednocen\u00ed mnohosti objekt\u016f v\u011bdom\u00ed i o z\u00e1sadn\u011bj\u0161\u00ed sjednocen\u00ed mezi subjektem a objektem (objekty) v\u011bdom\u00ed.<\/p>\n\n\n\n

\u2022 Proto\u017ee v\u011bdom\u00ed „j\u00e1“ nebo „ega“ vy\u017eaduje n\u011bjak\u00fd druh rozli\u0161en\u00ed mezi n\u00edm a n\u011b\u010d\u00edm jin\u00fdm, \u0159\u00edk\u00e1 se, \u017ee j\u00e1\/ego v t\u00e9to Jednot\u011b „um\u00edr\u00e1“, „rozpou\u0161t\u00ed se“ nebo „spl\u00fdv\u00e1“.<\/p>\n\n\n\n

\u2022 Proto\u017ee neexistuje \u017e\u00e1dn\u00fd rozd\u00edl mezi ni\u010d\u00edm, v\u010detn\u011b j\u00e1 a druh\u00e9ho, naz\u00fdv\u00e1 se tato Jednota n\u011bkdy „nedvojnost“. T\u00edm, \u017ee n\u00e1zev „nedvojnost“ definuje Mystick\u00fd c\u00edl t\u00edm, \u010d\u00edm nen\u00ed (tj. ne dualitou), vyh\u00fdb\u00e1 se definov\u00e1n\u00ed Mystick\u00e9ho c\u00edle t\u00edm, \u010d\u00edm je. Definovat v\u011bci t\u00edmto zp\u016fsobem „negativn\u011b“ je pro mystiky b\u011b\u017en\u00e1 metoda. \u010casto je to u\u017eite\u010dn\u00e9, proto\u017ee tvrzen\u00ed n\u011b\u010deho „pozitivn\u00edho“ o mystick\u00e9 zku\u0161enosti (nap\u0159. „je to Jedno“) umo\u017e\u0148uje zav\u00e1d\u011bt r\u016fzn\u00e9 metafyzick\u00e9 propozice (nap\u0159. „Jedno je Kether“ nebo „Jedno je B\u016fh“ nebo „Jedno je odd\u011blen\u00e9 od Mnoh\u00e9ho“), teorie a p\u0159esv\u011bd\u010den\u00ed, av\u0161ak tyto teorie a p\u0159esv\u011bd\u010den\u00ed jsou formami racion\u00e1ln\u011b-intelektu\u00e1ln\u00edho my\u0161len\u00ed, kter\u00e9 se Mystik pokou\u0161\u00ed p\u0159ekro\u010dit p\u0159i p\u0159\u00edm\u00e9m pronik\u00e1n\u00ed k Mystick\u00e9mu c\u00edli, jen\u017e je mimo racion\u00e1ln\u011b-intelektu\u00e1ln\u00ed my\u0161len\u00ed. Tak\u00e9 tvrzen\u00ed o n\u011b\u010dem „pozitivn\u00edm“ ohledn\u011b Mystick\u00e9ho c\u00edle umo\u017e\u0148uje, aby se za\u010dalo rozli\u0161ovat – (nap\u0159. „Je-li Jedno nekone\u010dn\u00e9, nezahrnuje kone\u010dn\u00e9“; „Je-li Jedno dobr\u00e9, nezahrnuje \u0161patn\u00e9“; „Je-li C\u00edl mocn\u00fd, nezahrnuje slabost“ atd.) – av\u0161ak Mystick\u00fd c\u00edl je mimo rozli\u0161ov\u00e1n\u00ed. Nicm\u00e9n\u011b definovat Mystickou zku\u0161enost negativn\u011b nebo pozitivn\u011b je st\u00e1le jej\u00ed definov\u00e1n\u00ed a – jak bude opakovan\u011b vid\u011bt – Mystick\u00e1 zku\u0161enost je nakonec nevyj\u00e1d\u0159iteln\u00e1.<\/p>\n\n\n\n

Kvintesence [\u017eivota] je \u010dist\u00e9 Sv\u011btlo, ext\u00e1ze bez formy a bez hranic a znamen\u00ed. V tomto Sv\u011btle neexistuje nic, nebo\u0165 je homogenn\u00ed, a proto je lid\u00e9 naz\u00fdvaj\u00ed Ticho, Tma a Nicota. Ale v tom, stejn\u011b jako ve v\u0161ech ostatn\u00edch snah\u00e1ch o jeho pojmenov\u00e1n\u00ed, je ko\u0159en ka\u017ed\u00e9 nepravdy a nepochopen\u00ed, nebo\u0165 v\u0161echna slova nazna\u010duj\u00ed n\u011bjakou dualitu.“ -De Lege Libellum<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

V Thelem\u011b se \u010dasto \u0159\u00edk\u00e1, \u017ee tato Jednota je „\u017d\u00e1dn\u00e1“ nam\u00edsto “ Jedna“. Toto “ \u017d\u00e1dn\u00e9“ se tak\u00e9 naz\u00fdv\u00e1 “ Nic“, “ Nula“ nebo “ 0″. To m\u00e1 sv\u016fj z\u00e1klad v Knize z\u00e1kona (I,27), kde se p\u00ed\u0161e: „\u00d3 Nuit, v\u011b\u010dn\u00e1 Nebes, nech\u0165 je tomu v\u017edy tak, \u017ee lid\u00e9 o tob\u011b nemluv\u00ed jako o Jedn\u00e9, n\u00fdbr\u017e jako o \u017d\u00e1dn\u00e9; a nech\u0165 o tob\u011b nemluv\u00ed v\u016fbec, nebo\u0165 jsi v\u011b\u010dn\u00e1!“<\/strong>\u2022 Je z\u0159ejm\u00e9, \u017ee ani tento term\u00edn „\u017d\u00e1dn\u00e1“ nen\u00ed ide\u00e1ln\u00ed. V ide\u00e1ln\u00edm p\u0159\u00edpad\u011b bychom o tob\u011b nem\u011bli „v\u016fbec mluvit“, a to z d\u016fvodu nevyslovitelnosti Mystick\u00e9ho c\u00edle, jak bylo zm\u00edn\u011bno v\u00fd\u0161e.<\/p>\n\n\n\n

– Jedn\u00edm z d\u016fvod\u016f, pro\u010d je idea “ \u017d\u00e1dn\u00e9“ pou\u017e\u00edv\u00e1na nam\u00edsto “ Jedn\u00e9“, je to, \u017ee \u010d\u00edslo 1 implikuje „odchylku“, nakolik je \u010d\u00edslem kladn\u00fdm (v protikladu k z\u00e1porn\u00fdm \u010d\u00edsl\u016fm a vyva\u017euje je). Proto lze „spojen\u00ed protiklad\u016f“ (jeden z term\u00edn\u016f pro Mystick\u00fd c\u00edl) ch\u00e1pat jako spojen\u00ed mezi „X“ ega a „- X“ ne-ega; kdy\u017e se spoj\u00ed, X+(-X), dostaneme Nulu neboli \u017d\u00e1dn\u00e9.<\/p>\n\n\n\n

– Toto „\u017d\u00e1dn\u00e9“ nen\u00ed nedostatek n\u011b\u010deho, je to To, co obsahuje v\u0161echny v\u011bci, a To, do \u010deho by se v\u0161echny v\u011bci zru\u0161ily, kdyby se spojily. Dal\u0161\u00ed symboliku tohoto Nic\/\u017d\u00e1dn\u00e9\/0 lze studovat v Knize Thothov\u011b t\u00fdkaj\u00edc\u00ed se Atu 0: Bl\u00e1zna.<\/p>\n\n\n\n

– Nakonec si mus\u00edme uv\u011bdomit, \u017ee “ \u017d\u00e1dn\u00fd“ – stejn\u011b jako ka\u017ed\u00e9 jin\u00e9 jm\u00e9no, titul nebo popis – je nakonec nedostate\u010dn\u00fd k popisu nev\u00fdslovn\u00e9 povahy Mystick\u00e9ho c\u00edle.<\/p>\n\n\n\n

Charakteristika Mystick\u00e9ho c\u00edle<\/p>\n\n\n\n

Z\u00e1kladn\u00ed charakteristikou Mystick\u00e9ho c\u00edle je jeho nediferencovan\u00e1 Jednota. Existuje tak\u00e9 n\u011bkolik dal\u0161\u00edch charakteristik mystick\u00e9 zku\u0161enosti, kter\u00e9 jsou univerz\u00e1ln\u00ed pro v\u0161echny mystiky z r\u016fzn\u00fdch dob a r\u016fzn\u00fdch kultur. Charakteristiky Mystick\u00e9ho c\u00edle jsou n\u00e1sleduj\u00edc\u00ed:<\/p>\n\n\n\n

1. Nediferencovan\u00e1 Jednota – jde o to, \u017ee Mystick\u00e1 zku\u0161enost poskytuje tuto p\u0159\u00edmou zku\u0161enost Jednoty v\u0161ech v\u011bc\u00ed a kone\u010dn\u00e9 toto\u017enosti s n\u00ed. A\u0165 u\u017e se tato Jednota naz\u00fdv\u00e1 „Nedvojnost“, „Jedno“, “ Nic“, „V\u0161e“, „Nekone\u010dno“, „B\u016fh“, „Absolutno“, „Kri\u0161na“, „Brahman“, „Pr\u00e1zdnota“, „Buddhova p\u0159irozenost“, „Ticho“, „Tma“ nebo „Sv\u011btlo“, jde o tut\u00e9\u017e z\u00e1kladn\u00ed my\u0161lenku nediferencovan\u00e9ho, nerozd\u011blen\u00e9ho To. Existuj\u00ed dva typy Jednoty, kter\u00e9 jsou vlastn\u011b dv\u011bma stranami t\u00e9\u017ee mince, abych tak \u0159ekl: Introvertn\u00ed Jednota a Extrovertn\u00ed Jednota.<\/p>\n\n\n\n

„V\u0161e je rozpu\u0161t\u011bno v beztvar\u00e9m Sv\u011btle Jednoty.“ -De Lege Libellum
„Nespat\u0159ili Boha, nespat\u0159ili Bo\u017e\u00ed obraz, proto povstali do pal\u00e1ce Nev\u00fdslovn\u00e9 n\u00e1dhery.“ -Liber LXV, V:35<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

a) Introvertn\u00ed jednota – nediferencovan\u00e1 jednota mimo v\u0161echny smysly, my\u0161len\u00ed, formy a obrazy. Neexistuj\u00ed \u017e\u00e1dn\u00e9 „v\u011bci“ ani diferenciace; existuje prost\u011b nediferencovan\u00e1 jednota. Naz\u00fdv\u00e1 se „introvertn\u00ed“, proto\u017ee mystik „hled\u00ed dovnit\u0159“, za v\u0161echny smyslov\u00e9 a intelektu\u00e1ln\u00ed obsahy v\u011bdom\u00ed, aby pronikl k nediferencovan\u00e9 Jednot\u011b v z\u00e1kladu v\u0161ech v\u011bc\u00ed. \u010casto se o n\u00ed hovo\u0159\u00ed jako o „mimo smysly“, „mimo obrazy“, „mimo prostor“, „mimo \u010das“ a „mimo kauzalitu“.<\/p>\n\n\n\n

„V\u0161e je jedno.“ -Liber Aleph, kapitola 187
„\u017d\u00e1dn\u00e9 dv\u011b tv\u00e1\u0159e nejsou toto\u017en\u00e9, t\u00edm m\u00e9n\u011b jsou toto\u017en\u00ed dva jedinci. Nevysloviteln\u00e1 je rozmanitost tvar\u016f a nezm\u011brn\u00e1 rozmanitost kr\u00e1sy, ale ve v\u0161ech je pe\u010de\u0165 jednoty.“ -Nov\u00fd koment\u00e1\u0159 k AL, I:52<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

b) Extrovertn\u00ed jednota – Nediferencovan\u00e1 jednota, jak ji vid\u00edme ve sv\u011bt\u011b, obvykle formulovan\u00e1 jako „V\u0161echny v\u011bci jsou jedno“. Extrovertn\u00ed jednota „hled\u00ed ven“ do sv\u011bta smysl\u016f a vid\u00ed Jednotu prostupuj\u00edc\u00ed zd\u00e1nlivou rozmanitost a mnohost. Smyslov\u00fd sv\u011bt (sv\u011bt zakou\u0161en\u00fd smysly) se prom\u011b\u0148uje \u010di p\u0159etv\u00e1\u0159\u00ed, nikoliv v\u0161ak v tom smyslu, \u017ee by se ve smyslov\u00e9m sv\u011bt\u011b n\u011bco zm\u011bnilo, ale m\u011bn\u00ed se samotn\u00fd zp\u016fsob vn\u00edm\u00e1n\u00ed smyslov\u00e9ho sv\u011bta tak, \u017ee je vn\u00edm\u00e1na Jednota, nikoliv mnohost.<\/p>\n\n\n\n

„Sam\u00e1dhi je autentick\u00e9 a poskytuje vnit\u0159n\u00ed jistotu, kter\u00e1 je pro zku\u0161enost bd\u011bl\u00e9ho \u017eivota stejn\u00e1 jako pro zku\u0161enost snu.“ – Osm p\u0159edn\u00e1\u0161ek o j\u00f3ze<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n
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  1. 1. Smysl pro objektivitu\/realitu – Mystick\u00fd c\u00edl, nediferencovan\u00e1 jednota, je poci\u0165ov\u00e1n nebo intuitivn\u011b vn\u00edm\u00e1n jako objektivn\u00ed a re\u00e1ln\u00fd. \u010casto se \u0159\u00edk\u00e1, \u017ee je „skute\u010dn\u011bj\u0161\u00ed“ ne\u017e na\u0161e b\u011b\u017en\u00e9 „dualistick\u00e9“ v\u011bdom\u00ed, kter\u00e9 je proto ozna\u010dov\u00e1no jako „iluze“. Pr\u00e1v\u011b o intuitivn\u00edm vhledu se obvykle \u0159\u00edk\u00e1, \u017ee je „gn\u00f3z\u00ed“, p\u0159\u00edm\u00fdm zku\u0161enostn\u00edm „pozn\u00e1n\u00edm“, \u017ee nediferencovan\u00e1 jednota je pravdiv\u00e1; je to neracion\u00e1ln\u00ed „jistota“, kter\u00e1 je d\u00e1na mystickou zku\u0161enost\u00ed.<\/strong> \u201cThen the adept was rapt away in bliss, and the beyond of bliss, and exceeded the excess of excess. Also his body shook and staggered with the burden of that bliss and that excess and that ultimate nameless.\u201d \u2013Liber LXV, II:45-46<\/li>\n\n\n\n
  2. 2. 3. Hluboce poci\u0165ovan\u00e1 pozitivn\u00ed n\u00e1lada – to je „m\u00edr“ a „bla\u017eenost“, o kter\u00e9 mluv\u00ed prakticky ka\u017ed\u00fd mystik v historii (v sanskrtu se naz\u00fdv\u00e1 „ananda“). N\u011bkdy se o n\u00ed hovo\u0159\u00ed jako o „l\u00e1sce“ nebo „radosti“ nebo prakticky o jak\u00e9koli jin\u00e9 pozitivn\u00ed emoci vystup\u0148ovan\u00e9 na exponenci\u00e1ln\u00ed stupe\u0148, nap\u0159. o „dokonal\u00e9m \u0161t\u011bst\u00ed“, jak se uv\u00e1d\u00ed v Liber XV: Gnostick\u00e1 m\u0161e.<\/li>\n\n\n\n
  3. 3. 4. Pocit posv\u00e1tnosti – jedn\u00e1 se o intuitivn\u00ed, p\u0159\u00edm\u00fd pocit posv\u00e1tnosti nebo bo\u017esk\u00e9 povahy t\u00e9to mystick\u00e9 zku\u0161enosti. Jeho charakteristick\u00e9 reakce zahrnuj\u00ed b\u00e1ze\u0148, pokoru a \u00factu. Otto Rank jej naz\u00fdv\u00e1 „numin\u00f3zn\u00ed“, co\u017e popisuje jako ozna\u010den\u00ed pro pocit obrovsk\u00e9ho tajemstv\u00ed, kter\u00e9 je z\u00e1rove\u0148 a) stra\u0161n\u00e9\/stra\u0161liv\u00e9 (vyvol\u00e1v\u00e1 chv\u011bn\u00ed a \u00factu; \u017eidovsk\u00e1 „b\u00e1ze\u0148 p\u0159ed Bohem“) a b) fascinuj\u00edc\u00ed\/\u00fachvatn\u00e9. Tento pocit posv\u00e1tnosti je obecn\u011b spojov\u00e1n s t\u00edm, \u017ee r\u016fzn\u00ed mystici interpretuj\u00ed svou zku\u0161enost jako vztah k Bohu nebo bo\u017estv\u00ed. Tak\u00e9 to do jist\u00e9 m\u00edry souvis\u00ed s „hluboce pro\u017e\u00edvanou pozitivn\u00ed n\u00e1ladou“, ale nemus\u00ed s n\u00ed b\u00fdt nutn\u011b toto\u017en\u00e9; \u010dlov\u011bk se m\u016f\u017ee c\u00edtit bla\u017een\u00fd bez pocitu posv\u00e1tnosti a naopak. „Postupn\u011b, jak budou tv\u00e9 o\u010di s\u00edlit, ti odhal\u00edme nev\u00fdslovnou sl\u00e1vu Stezky adept\u016f a jej\u00ed bezejmenn\u00fd c\u00edl.“ -Liber Porta Lucis, \u0159\u00e1dek 14 „V\u011b\u0159\u00edm v jednoho tajn\u00e9ho a nev\u00fdslovn\u00e9ho P\u00e1na.“ -Liber XV: Gnostick\u00e1 m\u0161e<\/li>\n\n\n\n
  4. 4. 5. Nevyj\u00e1d\u0159itelnost – To se t\u00fdk\u00e1 skute\u010dnosti, \u017ee o mystick\u00e9 zku\u0161enosti se v\u0161eobecn\u011b \u0159\u00edk\u00e1, \u017ee je „nevyj\u00e1d\u0159iteln\u00e1“. To znamen\u00e1, \u017ee Mystick\u00e1 zku\u0161enost je v kone\u010dn\u00e9m d\u016fsledku mimo slova; nelze ji popsat. Jedna z nejklasi\u010dt\u011bj\u0161\u00edch formulac\u00ed t\u00e9to my\u0161lenky poch\u00e1z\u00ed z Tao te \u0165ingu: „Tao, o n\u011bm\u017e se mluv\u00ed, nen\u00ed Tao.“ V tomto p\u0159\u00edpad\u011b se jedn\u00e1 o „Tao, o n\u011bm\u017e se mluv\u00ed“. A\u010dkoli je Mystick\u00fd c\u00edl nevyj\u00e1d\u0159iteln\u00fd, mystikov\u00e9 maj\u00ed tendenci o n\u011bm donekone\u010dna ps\u00e1t. Nap\u0159\u00edklad po ji\u017e zm\u00edn\u011bn\u00e9 v\u011bt\u011b z Tao te \u0165ingu n\u00e1sleduje dal\u0161\u00edch 80 kapitol o povaze Tao. A\u010dkoli by nevyj\u00e1d\u0159itelnou povahu Mystick\u00e9ho c\u00edle nejp\u0159esn\u011bji vystihlo ml\u010den\u00ed, mystikov\u00e9 \u010dasto c\u00edt\u00ed pot\u0159ebu sd\u011blit o Pravd\u011b, kterou pro\u017e\u00edvaj\u00ed, a tak se mus\u00ed uch\u00fdlit ke slov\u016fm, metafor\u00e1m a symbol\u016fm bez ohledu na jejich nedostate\u010dnost. Nevyj\u00e1d\u0159itelnost mystick\u00e9 zku\u0161enosti je d\u016fvodem, pro\u010d mystici v\u0161eobecn\u011b tvrd\u00ed, \u017ee Mystick\u00fd c\u00edl je „mimo slova“, „mimo rozum“ nebo „nadrozumov\u00fd“ \u010di „mimo definici“.<\/li>\n<\/ol>\n\n\n\n
    „A to je velk\u00e9 tajemstv\u00ed Nadp\u0159irozen\u00fdch bytost\u00ed, kter\u00e9 jsou za propast\u00ed. Nebo\u0165 pod Propast\u00ed je rozpor rozd\u011blen\u00edm, ale nad Propast\u00ed je rozpor Jednotou. A nic nem\u016f\u017ee b\u00fdt pravdiv\u00e9 jinak ne\u017e na z\u00e1klad\u011b rozporu, kter\u00fd je obsa\u017een v sob\u011b sam\u00e9m.“ -Vize a hlas, 5. Aethyr<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

    5. 6. Paradoxnost – jde o logick\u00e9 rozpory, kter\u00e9 se objevuj\u00ed, pokud se racion\u00e1ln\u011b analyzuj\u00ed r\u016fzn\u00e9 definice a popisy mystick\u00e9 zku\u0161enosti. Paradoxnost je p\u0159irozen\u00fdm d\u016fsledkem toto\u017enosti protiklad\u016f, k n\u00ed\u017e doch\u00e1z\u00ed v Mystick\u00e9 zku\u0161enosti d\u00edky tomu, \u017ee p\u0159ekra\u010duje b\u011b\u017enou dualitu vn\u00edm\u00e1n\u00ed a \u0159e\u010di. Mystikov\u00e9 pou\u017e\u00edvaj\u00ed k ozna\u010den\u00ed Mystick\u00e9 zku\u0161enosti mnoho term\u00edn\u016f, kter\u00e9 se zdaj\u00ed b\u00fdt zjevn\u00fdmi protiklady. V cel\u00e9 mystick\u00e9 literatu\u0159e najdeme nespo\u010det takov\u00fdch p\u0159\u00edklad\u016f:<\/p>\n\n\n\n

    – (Isa Upani\u0161ad): „M\u00eds\u00ed se a nem\u00eds\u00ed se“.<\/p>\n\n\n\n

    – „osl\u0148uj\u00edc\u00ed temnota“ (Henry Suso)<\/p>\n\n\n\n

    – „temn\u00fd jas“ (Tao te \u0165ing)<\/p>\n\n\n\n

    – „Jedno je v\u0161echno a nen\u00ed v\u0161echno“ (Pl\u00f3tinos)<\/p>\n\n\n\n

    – „Jsem prvn\u00ed i posledn\u00ed, jsem ct\u011bn\u00fd i opovrhovan\u00fd, jsem d\u011bvka i svat\u00e1“ („Hrom: Dokonal\u00e1 mysl“)<\/p>\n\n\n\n

    – „Jsem sv\u011btlo a jsem noc a jsem to, co je mimo n\u011b; jsem \u0159e\u010d a jsem ticho a jsem to, co je mimo n\u011b; jsem \u017eivot a jsem smrt a jsem to, co je mimo n\u011b.“ (Vid\u011bn\u00ed a hlas, 1. Aethyr)<\/p>\n\n\n\n

    – „nen\u00ed subjektu a nen\u00ed predik\u00e1tu, ani protikladu \u017e\u00e1dn\u00e9 z t\u011bchto v\u011bc\u00ed.“ (Kniha l\u017e\u00ed)<\/p>\n\n\n\n

    – „sv\u011btlo ne\u017e\u00e1douc\u00ed, nanejv\u00fd\u0161 \u017e\u00e1douc\u00ed“ (Liber AL, II:61) atd.<\/p>\n\n\n\n

    Proto lze pro mystickou zku\u0161enost bez ohledu na \u010dasov\u00e9 obdob\u00ed nebo kulturu vysledovat n\u011bkolik charakteristick\u00fdch rys\u016f. Z\u00e1kladn\u00ed charakteristikou je pro\u017eitek nediferencovan\u00e9 jednoty – to je ur\u010duj\u00edc\u00ed charakteristika Mystick\u00e9ho c\u00edle a v n\u011bjak\u00e9 form\u011b je p\u0159\u00edtomna v\u017edy. K dal\u0161\u00edm charakteristik\u00e1m pat\u0159\u00ed intuitivn\u00ed pocit objektivity \u010di reality (Mystick\u00e1 zku\u0161enost je ch\u00e1p\u00e1na jako pravdiv\u00e1 a s nadrozumovou jistotou), hluboce pro\u017e\u00edvan\u00e9 pozitivn\u00ed nalad\u011bn\u00ed (radost, bla\u017eenost, m\u00edr), pocit posv\u00e1tnosti (svat\u00fd, vzne\u0161en\u00fd, numin\u00f3zn\u00ed, bo\u017esk\u00fd), nevyj\u00e1d\u0159itelnost (mimo slova a popis) a paradoxnost (popisy jsou logicky rozporupln\u00e9).<\/p>\n\n\n\n

    Je t\u0159eba poznamenat, \u017ee projevy mystick\u00e9 zku\u0161enosti nemus\u00ed nutn\u011b – nebo dokonce obvykle – zahrnovat v\u0161ech \u0161est t\u011bchto charakteristik najednou. N\u011bkdy je zd\u016frazn\u011bna nev\u00fdslovnost, jindy bla\u017eenost pozitivn\u00edch emoc\u00ed, n\u011bkdy paradoxnost atd. N\u011bkter\u00e9 kultury zd\u016fraz\u0148uj\u00ed r\u016fzn\u00e9 vlastnosti – nap\u0159\u00edklad s\u00fafismus m\u00e1 tendenci zd\u016fraz\u0148ovat pozitivn\u00ed emoce bla\u017eenosti a l\u00e1sky, zat\u00edmco buddhismus sp\u00ed\u0161e nev\u00fdslovnost. N\u011bkte\u0159\u00ed mystici p\u00ed\u0161\u00ed mnohem jasn\u011bji, zat\u00edmco jin\u00ed mnohem romanti\u010dt\u011bji, poeti\u010dt\u011bji; n\u011bkte\u0159\u00ed se sna\u017e\u00ed mluvit racion\u00e1ln\u011b, zat\u00edmco jin\u00ed v podobenstv\u00edch nebo metafor\u00e1ch. Nicm\u00e9n\u011b v\u0161ichni odkazuj\u00ed na stejnou mystickou zku\u0161enost. Kdy\u017e se r\u016fzn\u00e9 v\u00fdroky mystika spoj\u00ed dohromady, obvykle zahrnuj\u00ed v\u011bt\u0161inu nebo v\u0161echny tyto charakteristiky. Zejm\u00e9na thel\u00e9ma je syst\u00e9m, kter\u00fd obsahuje p\u0159\u00edpady v\u0161ech t\u011bchto charakteristik Mystick\u00e9 zku\u0161enosti.<\/p>\n\n\n\n

    R\u016fzn\u00e9 symboly mystick\u00e9ho c\u00edle<\/strong><\/p>\n\n\n\n

    „M\u00e1me-li n\u011bjak\u00fdm zp\u016fsobem zast\u00ednit Nev\u00fdslovn\u00e9, mus\u00ed to b\u00fdt degradac\u00ed. Ka\u017ed\u00fd symbol je rouh\u00e1n\u00edm proti Pravd\u011b, kterou ozna\u010duje.“ — „Velk\u00e1 h\u016fl“ v Equinoxu I:4<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

    Kolik bylo mystik\u016f, tolik bylo i symbol\u016f, jmen, n\u00e1zv\u016f a metafor, kter\u00e9 popisuj\u00ed mystick\u00fd c\u00edl. Ka\u017ed\u00fd z t\u011bchto symbol\u016f implikuje ur\u010dit\u00fd n\u00e1zor na sv\u011bt nebo r\u016fzn\u00e9 metafyzick\u00e9 propozice, co\u017e je jeden z jejich nedostatk\u016f. Ka\u017ed\u00fd symbol je obrazem, a proto\u017ee Mystick\u00fd c\u00edl je nakonec mimo v\u0161echny obrazy, jm\u00e9na, formy a v\u0161echny ostatn\u00ed d\u00edl\u010d\u00ed jevy, neexistuje \u017e\u00e1dn\u00fd symbol, kter\u00fd by mohl b\u00fdt „pravdiv\u00fd“ na rozd\u00edl od v\u0161ech ostatn\u00edch; v\u0161echny jsou nakonec „degradac\u00ed“ Pravdy. Mohou b\u00fdt pouze ukazateli – tak\u0159\u00edkaj\u00edc prsty ukazuj\u00edc\u00edmi na M\u011bs\u00edc – a jako takov\u00e9 je t\u0159eba je br\u00e1t. Nicm\u00e9n\u011b symboly jsou u\u017eite\u010dn\u00e9 i v tom, \u017ee n\u00e1m mohou pomoci pochopit podstatu Mystick\u00e9ho c\u00edle, nebo alespo\u0148 jazyk a my\u0161lenky, kter\u00e9 jej v r\u00e1mci ur\u010dit\u00e9ho syst\u00e9mu obklopuj\u00ed.<\/p>\n\n\n\n

    Velmi rychle zjist\u00edte, \u017ee se tyto symboly p\u0159ekr\u00fdvaj\u00ed. N\u011bkdy jedinec pou\u017eije mnoho t\u011bchto metafor\/symbol\u016f najednou. Nakonec se v\u0161echny vztahuj\u00ed k t\u00e9mu\u017e Mystick\u00e9mu c\u00edli.<\/p>\n\n\n\n

    Obecn\u011b plat\u00ed, \u017ee Z\u00e1pad m\u00e1 tendenci vysv\u011btlovat Mystick\u00fd c\u00edl jako n\u011bjak\u00fd druh kone\u010dn\u00e9ho Byt\u00ed, zat\u00edmco V\u00fdchod m\u00e1 tendenci vysv\u011btlovat Mystick\u00fd c\u00edl jako n\u011bjak\u00fd kone\u010dn\u00fd stav byt\u00ed (i kdy\u017e existuj\u00ed p\u0159\u00edklady, kdy je tomu naopak).<\/p>\n\n\n\n

    Jedno – <\/strong>C\u00edl se n\u011bkdy vysv\u011btluje \u010d\u00edseln\u011b jako „Jedno“. „Jeden“ znamen\u00e1 n\u011bco, co je jedin\u00e9, nerozd\u011blen\u00e9 a \u00fapln\u00e9.<\/p>\n\n\n\n

    „AUGOEIDY. Lytton ho v „Zanoni“ naz\u00fdv\u00e1 Adonai a j\u00e1 toto jm\u00e9no \u010dasto pou\u017e\u00edv\u00e1m v z\u00e1pisc\u00edch. Abramelin ho naz\u00fdv\u00e1 Svat\u00fd and\u011bl str\u00e1\u017en\u00fd. P\u0159ij\u00edm\u00e1m ho: (1) Proto\u017ee Abramelin\u016fv syst\u00e9m je tak jednoduch\u00fd a \u00fa\u010dinn\u00fd. (2) Proto\u017ee vzhledem k tomu, \u017ee v\u0161echny teorie vesm\u00edru jsou absurdn\u00ed, je lep\u0161\u00ed mluvit jazykem t\u00e9, kter\u00e1 je zjevn\u011b absurdn\u00ed, abychom umravnili metafyzick\u00e9ho \u010dlov\u011bka. (3) Proto\u017ee ji pochop\u00ed i d\u00edt\u011b…<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

    – V kabale je t\u00edmto „Jedn\u00edm“ Kether, prvn\u00ed sefira na Strom\u011b \u017eivota, co\u017e doslova znamen\u00e1 „Koruna“. V kabalistick\u00e9m pojet\u00ed jsou „v\u0161echna \u010d\u00edsla [z\u00e1voji] Jednoho, emanacemi, a tedy i zka\u017een\u00edm Jednoho „6181<\/sup><\/a><\/sup> .<\/p>\n\n\n\n

    – Stejn\u00fd term\u00edn \u010dasto pou\u017e\u00edvaj\u00ed i neoplatonici, nap\u0159\u00edklad Pl\u00f3tinos, kter\u00fd \u0159\u00edk\u00e1: „Je to prost\u00e1 neporu\u0161en\u00e1 Jednota“ (Enneady, I,1,9).<\/p>\n\n\n\n

    …Teosofov\u00e9 ho naz\u00fdvaj\u00ed Vy\u0161\u0161\u00ed J\u00e1, Tich\u00fd Str\u00e1\u017ece nebo Velk\u00fd Mistr. Zlat\u00fd \u00fasvit mu \u0159\u00edk\u00e1 G\u00e9nius. Gnostici \u0159\u00edkaj\u00ed Logos. Zoroaster mluv\u00ed o sjednocen\u00ed v\u0161ech t\u011bchto symbol\u016f do podoby Lva – viz Chaldejsk\u00e9 v\u011b\u0161tby. Anna Kingsfordov\u00e1 ho naz\u00fdv\u00e1 Adonai(Od\u011bn\u00fd sluncem). Buddhist\u00e9 ho naz\u00fdvaj\u00ed Adi-Buddha – (\u0159\u00edk\u00e1 H. P. [Blavatsk\u00e1]) Bhagavad-G\u00edta ho naz\u00fdv\u00e1Vi\u0161nu (kapitola xi). Kr\u00e1l Yi ho naz\u00fdv\u00e1 „Velkou osobou“. Qabala ho naz\u00fdv\u00e1 Jechidah… – „Chr\u00e1m kr\u00e1le \u0160alamouna“ v Rovnosti I:1<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

    – Tento „Jeden“ je – na Z\u00e1pad\u011b – ztoto\u017e\u0148ov\u00e1n s Bohem jako v jedn\u00e9 z \u00fast\u0159edn\u00edch modliteb judaismu: „Sly\u0161, Izraeli: (Deutoronomium, 6,4), v Kristov\u011b v\u00fdroku: „J\u00e1 a Otec jsme jedno“ (Jan 10,30) a v Kor\u00e1nu: „\u0158ekni: On je B\u016fh, jedin\u00fd a jedin\u00fd; B\u016fh, v\u011b\u010dn\u00fd, absolutn\u00ed; On nezplodil, ani nen\u00ed zplozen; a nen\u00ed mu nikdo podobn\u00fd“ (s\u00fara 112).<\/p>\n\n\n\n

    \u017d\u00e1dn\u00fd <\/strong>– C\u00edl je n\u011bkdy, jak ji\u017e bylo zm\u00edn\u011bno, vysv\u011btlov\u00e1n jako „\u017d\u00e1dn\u00fd“ (nebo „Naught“, „Zero“ nebo „0“). „\u017d\u00e1dn\u00e9“ neznamen\u00e1 \u017e\u00e1dn\u00e9 d\u011blen\u00ed, \u017e\u00e1dn\u00e9 rozli\u0161ov\u00e1n\u00ed, \u017e\u00e1dn\u00fd protiklad, \u017e\u00e1dn\u00e9 odd\u011blov\u00e1n\u00ed a dal\u0161\u00ed podobn\u00e9 z\u00e1pory.<\/p>\n\n\n\n

    – V kabale je toto „\u017d\u00e1dn\u00e9“ negativn\u00ed z\u00e1voj existence, kter\u00fd „p\u0159ed-existuje“ Kether. T\u0159i Negativn\u00ed z\u00e1voje jsou „Ain“, „Ain Soph“ a „Ain Soph Aur“, co\u017e lze p\u0159elo\u017eit jako „Nic“, „\u017d\u00e1dn\u00fd limit“ a „Bezmezn\u00e9 sv\u011btlo“.<\/p>\n\n\n\n

    – \u010c\u00edseln\u011b lze „Nic“ vyj\u00e1d\u0159it jako 0 = X + (-X), z \u010deho\u017e vypl\u00fdv\u00e1, \u017ee obsahuje protiklady a z\u00e1rove\u0148 je „v\u00fdsledkem“ sjednocen\u00ed protiklad\u016f.<\/p>\n\n\n\n

    – Stejn\u00e1 my\u0161lenka se objevuje i v zenu, nap\u0159\u00edklad kdy\u017e \u0160unrj\u00fa Suzuki p\u00ed\u0161e: „Prav\u00e9 byt\u00ed vych\u00e1z\u00ed z nicoty, okam\u017eik za okam\u017eikem. Nicota je tu v\u017edy a z n\u00ed se v\u0161e objevuje.“ Podobn\u011b D\u017e\u00f3\u0161u Sasaki R\u00f3\u0161i \u0159\u00edk\u00e1: „Cel\u00fd vesm\u00edr je jeden: rovnost v sob\u011b dr\u017e\u00ed rozd\u00edlnost a rozli\u0161ov\u00e1n\u00ed. \u010cinnost rovnosti zahrnuje plus a minus. Proto je to nula… Nevyhnuteln\u011b se projev\u00ed stav, v n\u011bm\u017e se ji\u017e nebudete hl\u00e1sit k sob\u011b. Buddhismus doch\u00e1z\u00ed k z\u00e1v\u011bru, \u017ee toto je prav\u00e9 j\u00e1, prav\u00e1 l\u00e1ska a kone\u010dn\u00e1 pravda. Zenov\u00fd n\u00e1zor je, \u017ee slova nemohou pouk\u00e1zat na kone\u010dnou pravdu. Je naprosto, zcela nulov\u00e1.“<\/p>\n\n\n\n

    B\u016fh<\/strong> – Na Z\u00e1pad\u011b je B\u016fh kone\u010dn\u00fdm c\u00edlem sjednocen\u00ed. B\u016fh je ch\u00e1p\u00e1n jako nejvy\u0161\u0161\u00ed bytost, kter\u00e1 je v\u0161emocn\u00e1 (obsahuje v\u0161echny s\u00edly), v\u0161udyp\u0159\u00edtomn\u00e1 (obsahuje v\u0161echny formy) a v\u0161ev\u011bdouc\u00ed (obsahuje ve\u0161ker\u00e9 pozn\u00e1n\u00ed nebo v\u0161echny vztahy); o Bohu se proto \u0159\u00edk\u00e1, \u017ee je „nekone\u010dn\u00fd“. P\u0159\u00edklad\u016f od ka\u017ed\u00e9ho z\u00e1padn\u00edho mystika je p\u0159\u00edli\u0161 mnoho, ne\u017e abychom je mohli za\u010d\u00edt vyjmenov\u00e1vat.<\/p>\n\n\n\n

    – Vzhledem k z\u00e1padn\u00ed p\u0159edstav\u011b, \u017ee ka\u017ed\u00fd jedinec m\u00e1 nebo „je“ du\u0161\u00ed, kter\u00e1 je od Boha odd\u011blen\u00e1, je c\u00edl mystik\u016f ch\u00e1p\u00e1n jako „sjednocen\u00ed s Bohem“ (v neoplatonismu naz\u00fdvan\u00e9 „henosis“, co\u017e doslova znamen\u00e1 „jednota“).<\/p>\n\n\n\n

    – B\u016fh je nejvy\u0161\u0161\u00ed Dobro, nejvy\u0161\u0161\u00ed Pravda a filosofov\u00e9 ztoto\u017e\u0148uj\u00ed sv\u00e9 pojet\u00ed Absolutna s pojet\u00edm Boha.<\/p>\n\n\n\n

    – Alternativn\u00ed zp\u016fsoby, jak ozna\u010dit tut\u00e9\u017e my\u0161lenku, zahrnuj\u00ed „bo\u017estv\u00ed“, „P\u00e1n“ a „bo\u017estv\u00ed“, stejn\u011b jako nes\u010detn\u00e1 jm\u00e9na Boha z r\u016fzn\u00fdch syst\u00e9m\u016f („JHVH“, „Adonaj“, „Kristus“, „All\u00e1h“, „Tetragrammaton“, „Elohim“, „El“ atd.).<\/p>\n\n\n\n

    The Absolute<\/strong> \u2013 In Western philosophy, the concept of the Absolute is the unconditional, infinite, ultimate Reality.<\/p>\n\n\n\n

    „Hlavn\u00ed my\u0161lenka spo\u010d\u00edv\u00e1 v tom, \u017ee Nekone\u010dno, Absolutno, B\u016fh, Naddu\u0161e nebo jakkoli jinak ji chcete nazvat, je v\u017edy p\u0159\u00edtomno, ale je zahaleno nebo maskov\u00e1no my\u0161lenkami mysli, stejn\u011b jako nen\u00ed sly\u0161et tlukot srdce v hlu\u010dn\u00e9m m\u011bst\u011b.“ -Liber ABA: Kniha \u010dtvrt\u00e1, \u010d\u00e1st prvn\u00ed<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

    – A\u010dkoli je to zp\u016fsob, jak\u00fdm z\u00e1padn\u00ed lid\u00e9 poukazuj\u00ed na stejn\u00fd mystick\u00fd c\u00edl, n\u00e1bo\u017een\u0161t\u00ed lid\u00e9 nevyhnuteln\u011b ztoto\u017e\u0148uj\u00ed toto filozofick\u00e9 pojet\u00ed Absolutna s Bohem.<\/p>\n\n\n\n

    – Absolutno je ekvivalentem „Ain Soph“ v kabale, „Pleroma“ v gnosticismu, „Tao“ nebo „Wu Ji“ v \u010d\u00ednsk\u00e9 filozofii, „Brahman“ v hinduismu a tak d\u00e1le.<\/p>\n\n\n\n

    „Ty, kter\u00fd jsi Jeden, n\u00e1\u0161 P\u00e1n ve vesm\u00edru, Slunce, n\u00e1\u0161 P\u00e1n v n\u00e1s sam\u00fdch, jeho\u017e jm\u00e9no je Tajemstv\u00ed z Tajemstv\u00ed, nejzaz\u0161\u00ed bytost, jej\u00ed\u017e z\u00e1\u0159e, osv\u011bcuj\u00edc\u00ed sv\u011bty, je z\u00e1rove\u0148 dechem, kter\u00fd p\u0159ed Tebou rozechv\u00edv\u00e1 ka\u017ed\u00e9ho Boha i Smrt.“ -Liber XV: Gnostick\u00e1 m\u0161e<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

    Slunce – <\/strong>Slunce je jedn\u00edm z nejstar\u0161\u00edch symbol\u016f mystick\u00e9ho c\u00edle. Na Z\u00e1pad\u011b je r\u016fzn\u00fdmi zp\u016fsoby nekone\u010dn\u011b \u010dasto spojov\u00e1no s Bohem.<\/p>\n\n\n\n

    – Slunce je zdrojem sv\u011btla ve sv\u011bt\u011b, a proto jsme schopni „vid\u011bt“ realitu. Sv\u011btlo je neust\u00e1le spojov\u00e1no s pozn\u00e1n\u00edm nebo v\u011bdom\u00edm (jako v p\u0159\u00edpad\u011b „osv\u00edcen\u00ed“), zat\u00edmco tma je neust\u00e1le spojov\u00e1na s nev\u011bdomost\u00ed nebo klamem.<\/p>\n\n\n\n

    – Slunce je zdrojem \u017eivota ve sv\u011bt\u011b, tak\u017ee je ch\u00e1p\u00e1no jako symbol toho, \u017ee je zdrojem tv\u016fr\u010d\u00ed moci\/s\u00edly tohoto Absolutna\/Boha, tj. v\u0161emohoucnosti.<\/p>\n\n\n\n

    – Slunce je „okem sv\u011bta“, tak\u017ee je ch\u00e1p\u00e1no jako vid\u011bn\u00ed \u010di v\u011bdom\u00ed v\u0161ech v\u011bc\u00ed, tj. v\u0161ev\u011bdoucnost.<\/p>\n\n\n\n

    – Slunce \u0159\u00edd\u00ed uspo\u0159\u00e1d\u00e1n\u00ed dn\u016f, ro\u010dn\u00edch obdob\u00ed a let, tak\u017ee je ch\u00e1p\u00e1no jako symbol \u0159\u00e1du, harmonie, z\u00e1kona a „Architekt“ (zdroj v\u0161ech pravidel\/z\u00e1kon\u016f a v\u0161ech forem) kosmu.<\/p>\n\n\n\n

    – V nov\u00e9m aeonu v\u00edme, \u017ee (a) Slunce je st\u0159edem na\u0161\u00ed soustavy a (b) Slunce nikdy „neum\u00edr\u00e1“. Proto je symbolem toho, \u017ee je (a) \u00fast\u0159edn\u00edm, uspo\u0159\u00e1d\u00e1vaj\u00edc\u00edm principem vesm\u00edru, a tedy st\u0159edem \u010di „du\u0161\u00ed“ n\u00e1s sam\u00fdch, a (b) v\u011b\u010dn\u00e9, nesmrteln\u00e9, nekone\u010dn\u00e9, nesmrteln\u00e9 atd. – Horus ve sv\u00fdch r\u016fzn\u00fdch podob\u00e1ch – Ra-Hoor-Khuit, Ra-Hoor, HoorApep, Hoori, Heru-Ra-Ha atd. je symbolem tohoto „Slunce“.<\/p>\n\n\n\n

    Spole\u010dn\u00fd symbol Slunce, bod v kruhu, je s\u00e1m o sob\u011b symbolem spojen\u00ed protiklad\u016f: v tomto kontextu Slunce p\u0159edstavuje Celek, Jedno, V\u0161e atd. N\u011bkdy je Slunce (Sol) vn\u00edm\u00e1no jako dopln\u011bk M\u011bs\u00edce (Luna): v tomto kontextu je Slunce p\u0159edstavov\u00e1no jako jedna polovina celku, \u017denich v protikladu k Nev\u011bst\u011b, Mu\u017e v protikladu k \u017den\u011b, B\u016fh v protikladu k Du\u0161i atd.<\/p>\n\n\n\n

    „Prav\u00e1 Horova magie vy\u017eaduje v\u00e1\u0161niv\u00e9 spojen\u00ed protiklad\u016f.“ -Mal\u00e9 eseje k pravd\u011b, „Glos\u00e1\u0159“<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

    Sjednocen\u00ed protiklad\u016f <\/strong>Jeliko\u017e Mystick\u00fd c\u00edl zahrnuje p\u0159ekon\u00e1n\u00ed duality, v\u0161echny symboly, kter\u00e9 n\u011bjak\u00fdm zp\u016fsobem zahrnuj\u00ed sjednocen\u00ed protiklad\u016f, jsou symbolem Mystick\u00e9ho c\u00edle. I t\u011bch je nespo\u010det, ale mezi n\u011bkter\u00e9 p\u0159\u00edklady pat\u0159\u00ed Sjednocen\u00ed:<\/p>\n\n\n\n

    – Du\u0161e a B\u016fh (prakticky v\u0161ichni z\u00e1padn\u00ed mystici).<\/p>\n\n\n\n

    – Nebe a zem\u011b<\/p>\n\n\n\n

    – Nev\u011bsta a \u017denich (mnoho k\u0159es\u0165ansk\u00fdch a s\u00fafijsk\u00fdch mystik\u016f)<\/p>\n\n\n\n

    – Mu\u017e a \u017eena – D\u00edt\u011b jako spojen\u00ed Otce a Matky (Horus jako korunovan\u00e9 a v\u00edt\u011bzn\u00e9 d\u00edt\u011b)<\/p>\n\n\n\n

    – Slunce a M\u011bs\u00edc (planet\u00e1rn\u00ed)<\/p>\n\n\n\n

    – Mikrokosmos a makrokosmos; Pentagram a hexagram; 5 a 6 (hermetick\u00e9)<\/p>\n\n\n\n

    – Lingam a Yoni (a prakticky ve\u0161ker\u00e1 sexu\u00e1ln\u00ed symbolika; hinduismus)<\/p>\n\n\n\n

    – Kop\u00ed a poh\u00e1r\/kal\u00ed\u0161ek\/\u017e\u00e1rovka (Parsival; gnostick\u00e1 m\u0161e)<\/p>\n\n\n\n

    – K\u0159\u00ed\u017e a r\u016f\u017ee (rosikruci\u00e1ni)<\/p>\n\n\n\n

    – Lev a orel (alchymistick\u00e9)<\/p>\n\n\n\n

    – K\u0159\u00ed\u017e a kruh; hrot a kruh; \u010dtverec a kruh (geometrick\u00e9)<\/p>\n\n\n\n

    – \u010ctverec a kompas (zedn\u00e1\u0159stv\u00ed)<\/p>\n\n\n\n

    – Srdce a had (Liber Cordis Cincti Serpente sub figura LXV)<\/p>\n\n\n\n

    – Vejce a had (Orfick\u00e1 myst\u00e9ria)<\/p>\n\n\n\n

    \u201c Kone\u010dn\u00e1 realita… nemysliteln\u00e1 realita.“ -Kniha l\u017e\u00ed<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

    Realita<\/strong> \u2013 Mystick\u00fd c\u00edl je n\u011bkdy ztoto\u017e\u0148ov\u00e1n s “ Realitou“. To znamen\u00e1, \u017ee norm\u00e1ln\u00ed ch\u00e1p\u00e1n\u00ed nebo v\u011bdom\u00ed je „iluze“, tj. „p\u00e1d“ z\u00e1padn\u00edho n\u00e1bo\u017eenstv\u00ed nebo „iluze“ („m\u00e1ja“) v\u00fdchodn\u00edch filozofi\u00ed. Prakticky v\u0161ichni mystici tak \u010di onak ztoto\u017e\u0148uj\u00ed Mystick\u00fd c\u00edl s kone\u010dnou Skute\u010dnost\u00ed. \u0158\u00edk\u00e1 se mu tak\u00e9 „Pravda“. T\u00edm se zd\u016fraz\u0148uje ji\u017e zm\u00edn\u011bn\u00fd aspekt „smyslu pro objektivitu\/realitu“ Mystick\u00e9ho c\u00edle.<\/p>\n\n\n\n

    True Self<\/strong> \u2013 „Prav\u00e9 j\u00e1“ se n\u011bkdy pou\u017e\u00edv\u00e1 k odli\u0161en\u00ed od „fale\u0161n\u00e9ho j\u00e1“ dualistick\u00e9ho a omezen\u00e9ho ego-j\u00e1. T\u00edm se zd\u016fraz\u0148uje, \u017ee Mystick\u00fd c\u00edl nen\u00ed n\u011bco odd\u011blen\u00e9ho od sebe sama.<\/p>\n\n\n\n

    – Prav\u00e9 J\u00e1 se n\u011bkdy naz\u00fdv\u00e1 „Prav\u00e1 p\u0159irozenost“, „\u010dist\u00e1 du\u0161e“ nebo „Naddu\u0161e“.<\/p>\n\n\n\n

    – V hinduismu je to „\u00c1tman“, kter\u00fd je v hinduismu ch\u00e1p\u00e1n jako toto\u017en\u00fd s „Brahmanem“, nekone\u010dnou, bezmeznou Skute\u010dnost\u00ed, tj. s „Absolutnem“ hinduistick\u00e9 filozofie.<\/p>\n\n\n\n

    – V buddhismu se „Prav\u00e9 J\u00e1“ n\u011bkdy naz\u00fdv\u00e1 „AdiBuddha“ („prvotn\u00ed Buddha“) v mah\u00e1j\u00e1nov\u00e9m\/vad\u017eraj\u00e1nov\u00e9m buddhismu a „Prav\u00e1 p\u0159irozenost“ se n\u011bkdy naz\u00fdv\u00e1 „Buddha-dhatu“ („Buddhova p\u0159irozenost“).<\/p>\n\n\n\n

    – V kabalistick\u00e9m syst\u00e9mu se jedn\u00e1 o „Jechidu“ (nebo „Jechidu“), prvotn\u00ed individualitu p\u0159ipisovanou Ketheru na Strom\u011b \u017eivota.<\/p>\n\n\n\n

    – Zlat\u00fd \u00fasvit a dal\u0161\u00ed ji naz\u00fdvaj\u00ed „G\u00e9nius“, „Daimon“ nebo „Augoeides“. V ur\u010dit\u00fdch ohledech jej lze ztoto\u017enit se Svat\u00fdm and\u011blem str\u00e1\u017en\u00fdm z thel\u00e9msk\u00e9 mystiky.<\/p>\n\n\n\n

    Enlightenment<\/strong> \u2013 Ve v\u00fdchodn\u00edch syst\u00e9mech existuj\u00ed r\u016fzn\u00e9 term\u00edny, kter\u00e9 jsou v podstat\u011b ekvivalentem na\u0161eho anglick\u00e9ho term\u00ednu „enlightenment“. Tento term\u00edn znamen\u00e1 vhled do sv\u00e9ho Prav\u00e9ho J\u00e1 nebo Prav\u00e9 P\u0159irozenosti nebo do prav\u00e9 podstaty Skute\u010dnosti. R\u016fzn\u00ed u\u010denci a filozofov\u00e9 zavedli rozd\u00edly mezi t\u011bmito pojmy a r\u016fzn\u00fdmi dal\u0161\u00edmi podmno\u017einami t\u011bchto pojm\u016f, ale v\u0161echny se nakonec vztahuj\u00ed ke stejn\u00e9mu Mystick\u00e9mu c\u00edli. V r\u016fzn\u00fdch syst\u00e9mech pro n\u011bj existuj\u00ed r\u016fzn\u00e9 term\u00edny:<\/p>\n\n\n\n

    – V hinduistick\u00e9m syst\u00e9mu se term\u00edn „sam\u00e1dhi“ pou\u017e\u00edv\u00e1 pro ozna\u010den\u00ed sjednocen\u00ed subjektu a objektu vn\u00edm\u00e1n\u00ed v meditaci. To p\u0159in\u00e1\u0161\u00ed „osvobozen\u00ed“ („mok\u0161a“) z kola sams\u00e1ry, tj. zrozen\u00ed, smrti a znovuzrozen\u00ed.<\/p>\n\n\n\n

    – Nirv\u00e1na – V buddhistick\u00e9m syst\u00e9mu se v\u00fdraz „nirv\u00e1na“ pou\u017e\u00edv\u00e1 pro ozna\u010den\u00ed z\u00e1niku pocitu vlastn\u00edho j\u00e1 nebo „touhy“, kter\u00fd osvobozuje od prvn\u00ed u\u0161lechtil\u00e9 pravdy utrpen\u00ed („dukkha“). Je to ekvivalent muslimsk\u00e9ho „fana“ („odej\u00edt\/ukon\u010dit“).<\/p>\n\n\n\n

    – Kensho\/satori – „Kensho“ a „satori“ jsou slova pou\u017e\u00edvan\u00e1 v zenov\u00e9m buddhismu, kter\u00e1 v podstat\u011b znamenaj\u00ed „nahl\u00e9dnut\u00ed sv\u00e9 prav\u00e9 podstaty“.<\/p>\n\n\n\n

    The Various Symbols of the Mystic Goal<\/strong><\/p>\n\n\n\n

    „P\u0159ivedeme v\u00e1s k Absolutn\u00ed pravd\u011b, Absolutn\u00edmu sv\u011btlu, Absolutn\u00ed bla\u017eenosti. Mnoho adept\u016f se o to v pr\u016fb\u011bhu v\u011bk\u016f sna\u017eilo, ale jejich n\u00e1stupci jejich slova p\u0159ekrucovali a opona znovu a znovu padala na Svatyni svat\u00fdch…“<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

    Jak vid\u00edme, existuje v\u00edce zp\u016fsob\u016f, jak symbolicky vyj\u00e1d\u0159it mystick\u00fd c\u00edl, ne\u017e je mo\u017en\u00e9 v tomto kr\u00e1tk\u00e9m textu uv\u00e9st. Je t\u0159eba si zapamatovat dva hlavn\u00ed body:<\/p>\n\n\n\n

      \n
    1. 1. V\u0161echny tyto symboly odkazuj\u00ed na stejn\u00fd mystick\u00fd c\u00edl, kter\u00fdm je p\u0159ekon\u00e1n\u00ed na\u0161eho b\u011b\u017en\u00e9ho v\u011bdom\u00ed Mnoha\/Dvou a dosa\u017een\u00ed v\u011bdom\u00ed Jednoty\/Jednoho. Rozmanitost symboliky zakr\u00fdv\u00e1 jej\u00ed kone\u010dnou Jednotu.<\/li>\n\n\n\n
    2. 2. Rozd\u00edlnost t\u011bchto symbol\u016f n\u00e1m umo\u017e\u0148uje, abychom se dogmaticky „nezasekli“ na \u017e\u00e1dn\u00e9m z nich s vylou\u010den\u00edm ostatn\u00edch. Jednou z p\u0159ednost\u00ed thel\u00e9msk\u00e9 mystiky je v\u00fdslovn\u00e9 uv\u011bdom\u011bn\u00ed si t\u011bchto mnoha r\u016fzn\u00fdch n\u00e1zv\u016f a forem vyj\u00e1d\u0159en\u00ed t\u00e9ho\u017e mystick\u00e9ho C\u00edle, tak\u017ee se m\u00e1me obzvl\u00e1\u0161t\u011b na pozoru p\u0159ed tvrzen\u00edm, \u017ee jeden z nich je „pravdiv\u011bj\u0161\u00ed“ ne\u017e jin\u00fd. Ot\u00e1zkou st\u00e1le z\u016fst\u00e1v\u00e1: „Jak dos\u00e1hnout mystick\u00e9ho c\u00edle?“ nebo „Co je mystick\u00e1 cesta?“. To bude vysv\u011btleno v n\u00e1sleduj\u00edc\u00ed \u010d\u00e1sti Mystika v praxi.<\/li>\n<\/ol>\n\n\n\n
      „V\u00e1m, kte\u0159\u00ed je\u0161t\u011b bloud\u00edte na dvo\u0159e prof\u00e1nn\u00edho, nem\u016f\u017eeme je\u0161t\u011b v\u0161e odhalit, ale snadno pochop\u00edte, \u017ee n\u00e1bo\u017eenstv\u00ed sv\u011bta jsou jen symboly a z\u00e1voje Absolutn\u00ed pravdy. Stejn\u011b tak i filosofie. Adeptovi, kter\u00fd se na v\u0161echny tyto v\u011bci d\u00edv\u00e1 shora, se zd\u00e1, \u017ee nen\u00ed co volit mezi Buddhou a Mohamedem, mezi ateismem a teismem.“ -Liber Porta Lucis<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

      1<\/a>\u0002<\/sup> 777.<\/p>\n\n\n

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      Views: 26<\/p>","protected":false},"excerpt":{"rendered":"

      Mystika v teorii Mystika, ch\u00e1pan\u00e1 jako C\u00edl, je p\u0159\u00edm\u00e1 zku\u0161enost kone\u010dn\u00e9ho duchovn\u00edho c\u00edle\/pravdy. Podstata mystick\u00e9ho c\u00edle Jak\u00e1 je z\u00e1kladn\u00ed, podstatn\u00e1<\/p>\n","protected":false},"author":2,"featured_media":1913,"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":[5],"tags":[15],"class_list":["post-1890","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-vzduch","tag-archiv"],"yoast_head":"\nMYSTIKA V\u00a0TEORII -<\/title>\n<meta name=\"description\" content=\"Kolik bylo mystik\u016f, tolik bylo i symbol\u016f, jmen, n\u00e1zv\u016f a metafor, kter\u00e9 popisuj\u00ed mystick\u00fd c\u00edl. Ka\u017ed\u00fd z t\u011bchto symbol\u016f implikuje ur\u010dit\u00fd n\u00e1zor na sv\u011bt nebo r\u016fzn\u00e9 metafyzick\u00e9 propozice, co\u017e je jeden z jejich nedostatk\u016f.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/ritual.cz\/index.php\/2025\/01\/10\/mystika-v-teorii\/\" \/>\n<meta property=\"og:locale\" content=\"cs_CZ\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"MYSTIKA V\u00a0TEORII -\" \/>\n<meta property=\"og:description\" content=\"Kolik bylo mystik\u016f, tolik bylo i symbol\u016f, jmen, n\u00e1zv\u016f a metafor, kter\u00e9 popisuj\u00ed mystick\u00fd c\u00edl. 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