I:18<\/b>
\n Burn upon their brows, o splendrous serpent!<\/i>
\n Vzpla\u0148 na jejich \u010dele, \u00f3 z\u00e1\u0159n\u00fd hade!<\/b><\/p>\n
Ver\u0161 odkazuje na egyptskou panovnickou korunu a souvis\u00ed tak nap\u0159\u00edklad s II:21. Ka\u017ed\u00fd, kdo kon\u00e1 Pravou v\u016fli, je Kr\u00e1l, korunovan\u00fd dvojitou korunou se z\u00e1\u0159n\u00fdm hadem (=ureus) na \u010dele. Had (kobra \u2013 souvislost t\u00e9\u017e s II:26) na panovnick\u00e9 korun\u011b souvis\u00ed s mytologick\u00fdm okruhem o Reov\u011b oku. Jde o cel\u00fd svazek b\u00e1j\u00ed, kter\u00e9 se navz\u00e1jem prol\u00ednaj\u00ed a p\u0159ekr\u00fdvaj\u00ed. Jejich spole\u010dn\u00fdm jmenovatelem je to, \u017ee slunce \u2013 Reovo oko na \u010dele zmizelo a op\u011bt se objevilo. Egyp\u0165an\u00e9 pova\u017eovali slunce a m\u011bs\u00edc za o\u010di Horovy nebo pozd\u011bji Reovy, slunce je prav\u00e9 oko, m\u011bs\u00edc lev\u00e9. O Reov\u011b oku mluv\u00ed ji\u017e Texty pyramid, jde tedy o b\u00e1ji velmi starou. Podle jedn\u00e9 verze se Atumovi \u010dili reovi ztratily jeho d\u011bti \u0160ov (vzduch) a Tefnut (vlhkost). Proto vyslal sv\u00e9 oko, aby je na\u0161lo a p\u0159ivedlo zp\u011bt. Podle jin\u00e9 verze poslal sv\u00e9 oko proti nep\u0159\u00e1tel\u016fm, zvl\u00e1\u0161t\u011b pak proti bou\u0159\u00edc\u00edm se lidem. V obou t\u011bchto p\u0159\u00edpadech vyslal oko Re s\u00e1m. Zn\u00e1me v\u0161ak je\u0161t\u011b jinou verzi, podle n\u00ed\u017e oko opustilo sv\u00e9 m\u00edsto sv\u00e9voln\u011b, ze zlosti. Ale Re po n\u011bm tou\u017e\u00ed, proto je za pomoci Thovta (Thotha) usm\u00ed\u0159\u00ed a z\u00edsk\u00e1 zp\u011bt. Podle jin\u00e9ho pod\u00e1n\u00ed v\u0161ak vracej\u00edc\u00ed se oko zjist\u00ed, \u017ee Reovi zat\u00edm narostlo nov\u00e9. Tu oko na\u0159\u00edk\u00e1 a ron\u00ed slzy, je\u017e se po dopadu na zemi m\u011bn\u00ed v lidi, Re se v\u0161ak nad navr\u00e1tiv\u0161\u00edm okem smiloval a zm\u011bnil je v posv\u00e1tn\u00e9ho hada urea a vlo\u017eil si je na \u010delo, tak\u017ee te\u010f oko jako odznak kr\u00e1lovsk\u00e9 moci vl\u00e1dne cel\u00e9mu sv\u011btu. (dle Heller: Starov\u011bk\u00e1 n\u00e1bo\u017eenstv\u00ed).<\/p>\n
Ke znamen\u00ed na \u010dele lze hledat t\u00e9\u017e biblick\u00e9 souvislosti po\u010d\u00ednaje znamen\u00edm Kainov\u00fdm (Gen. 4:15), kde se ale o \u010dele v\u00fdslovn\u011b nep\u00ed\u0161e. Jako znamen\u00ed na tv\u00e9 ruce a jako p\u00e1sek na \u010dele (Ex. 13:16) m\u00e1 b\u00fdt pro Izraelce ob\u011b\u0165 v\u0161eho prvorozen\u00e9ho v souvislosti s vyveden\u00edm Izraele z Egypta. Nejv\u00fdrazn\u011bji se se znamen\u00edm na \u010dele setk\u00e1v\u00e1me v Apokalypse: Jako Bo\u017e\u00ed pe\u010de\u0165, chr\u00e1n\u00edc\u00ed v\u011brn\u00e9 p\u0159ed hr\u016fzami p\u00e1t\u00e9 polnice (Zj. 9:4) a bo\u017e\u00ed jm\u00e9no ozna\u010duj\u00edc\u00ed vyvolen\u00e9 (Zj. 14:1, 22:4). D\u00e1le pak nelze opominout slavn\u00e9 ver\u0161e 13:16-17: A nut\u00ed v\u0161echny, mal\u00e9 i velik\u00e9, bohat\u00e9 i chud\u00e9, svobodn\u00e9 i otroky, aby m\u011bli na prav\u00e9 ruce nebo na \u010dele cejch, aby nemohl kupovat ani prod\u00e1vat, kdo nen\u00ed ozna\u010den jm\u00e9nem t\u00e9 \u0161elmy nebo \u010d\u00edslic\u00ed jej\u00edho jm\u00e9na.<\/i> Osobn\u011b interpretuji Zjeven\u00ed v intenc\u00edch skryt\u00e9 jednoty sv\u011btla a st\u00ednu a v tomto smyslu i ve smyslu skryt\u00e9 jednoty t\u011bchto znamen\u00ed.
\n Jm\u00e9no na \u010dele, a v n\u011bm tajemstv\u00ed, m\u00e1 i Babyl\u00f3n velik\u00fd, Matka v\u0161eho smilstva a v\u0161ech ohavnost\u00ed na zemi.<\/i> (Zj. 17:5)<\/p>\n
Ohledn\u011b z\u00e1\u0159e na \u010dele lze p\u0159ipomenout t\u00e9\u017e Moj\u017e\u00ed\u0161e, jeho\u017e tv\u00e1\u0159 z\u00e1\u0159ila po setk\u00e1n\u00ed s JHVH. Znamen\u00ed po setk\u00e1n\u00ed s bo\u017estv\u00edm. D\u00e1le lze \u201ez\u00e1\u0159n\u00e9ho hada\u201c spojovat s rohem a t\u00edm i s falem, respektive s falickou energi\u00ed.<\/p>\n
O biblick\u00fdch asociac\u00edch spojen\u00fdch s hadem viz Gn. 3, Num. 21.8-9 (Nacha\u0161, had ohnivec, bronzov\u00fd had), Iz. 14:29, 30:6 (ohniv\u00fd l\u00e9taj\u00edc\u00ed had) a pochopiteln\u011b Zjeven\u00ed Janovo (kap. 12 a 20).<\/p>\n
II:56 <\/b>
\n Begone! ye mockers; even though ye laugh in my honour ye shall laugh not long: then when ye are sad know that I have forsaken you. <\/i>
\n Kli\u010fte se! vy posm\u011bv\u00e1\u010dci; dokonce i kdybyste se sm\u00e1li na mou po\u010dest, dlouho se sm\u00e1t nebudete: potom, a\u017e vy budete smutn\u00ed, v\u011bzte, \u017ee jsem v\u00e1s opustil. <\/b><\/p>\n
Ver\u0161 m\u016f\u017ee t\u00e9\u017e odkazovat na biblick\u00e9 ver\u0161e o posm\u011bv\u00e1\u010dc\u00edch z posledn\u00edch dn\u016f<\/i>: nebo\u0165 v\u00e1m \u0159\u00edkali, \u017ee v posledn\u00edm \u010dase p\u0159ijdou posm\u011bva\u010di, \u017eij\u00edc\u00ed bezbo\u017en\u011b podle sv\u00fdch v\u00e1\u0161n\u00ed.<\/i> (Jud\u016fv. 1:18) a P\u0159edev\u0161\u00edm v\u00e1m chci \u0159\u00edci, \u017ee ke konci dn\u016f p\u0159ijdou posm\u011bva\u010di, kte\u0159\u00ed \u017eij\u00ed, jak se jim zachce, a budou se posm\u00edvat: Kde je ten jeho zasl\u00edben\u00fd p\u0159\u00edchod? Od t\u00e9 doby, co zesnuli otcov\u00e9, v\u0161ecko z\u016fst\u00e1v\u00e1 tak, jak to bylo od po\u010d\u00e1tku stvo\u0159en\u00ed.<\/i> (2. Petr\u016fv 3:3-4) T\u011bm, kdo \u017eij\u00ed podle sv\u00fdch v\u00e1\u0161n\u00ed a nikoli dle sv\u00e9 Prav\u00e9 v\u016fle, nepom\u016f\u017ee, budou-li si tropit \u017eerty ze star\u00e9ho aeonu a jeho v\u00edry a napodobovat tak Crowleyho. Jejich st\u0159edem je ego, nikoli Hadit. Vztahuje se kup\u0159\u00edkladu na satanisty.<\/p>\n
I: 57 <\/b>
\n K Love is the law<\/i> bylo ji\u017e \u0159e\u010deno tolik, \u017ee by bylo zbyte\u010dn\u00e9 opakovat \u0159e\u010den\u00e9 v hlavn\u00ed v\u00fdznamov\u00e9 rovin\u011b. Liber AL lze ov\u0161em interpretovat na mnoha r\u016fzn\u00fdch \u00farovn\u00edch. Napadlo mne, \u017ee je mo\u017en\u00e9 t\u00e9\u017e odhl\u00e9dnout od anglick\u00fdch v\u00fdznam\u016f slov LOVE a LAW a zamyslet se nad touto formulac\u00ed je\u0161t\u011b trochu jinak…<\/p>\n
Anglicky: LOVE \u2013 LAW.
\n Foneticky: LAV \u2013 L\u00d3
\n Hebrejsky: LV \u2013 LA <\/p>\n
LV, 32, znamen\u00e1 srdce; s\u00eddlo cit\u016f, p\u0159edstav, my\u0161len\u00ed, vnit\u0159n\u00edho \u017eivota…; t\u00e9\u017e sv\u011bdom\u00ed, rozum, rozhodnost.
\n Obr\u00e1cen\u011b: VL = B\u00e9l (babyl\u00f3nsk\u00e1 varianta Baala), ale t\u00e9\u017e, co\u017e je v souvislostech, jimi\u017e se nyn\u00ed zab\u00fdv\u00e1m, zaj\u00edmav\u011bj\u0161\u00ed: VL (bal) je u\u017e\u00edv\u00e1no v hebrejsk\u00e9 poesii jako z\u00e1por \u010di nic!<\/p>\n
Rozepisovat se o LA \u2013 AL patrn\u011b net\u0159eba.<\/p>\n
Liber AL = Book of the Law<\/b><\/i> = Liber LA…<\/p>\n
II: 17 <\/b>
\n V t\u00e9to souvislosti je t\u0159eba p\u0159ipomenout funkci \u017ealu jako faktoru prom\u011bny v\u011bdom\u00e9ho v nev\u011bdom\u00e9 v mytologi\u00edch \u2013 p\u0159edev\u0161\u00edm v antick\u00fdch b\u00e1j\u00edch. Konkr\u00e9tn\u011b lze p\u0159ipomenout nap\u0159\u00edklad Niob\u00e9 m\u011bn\u00edc\u00ed se v pla\u010d\u00edc\u00ed k\u00e1men \u010di na\u0159\u00edkaj\u00edc\u00ed sestry Fa\u00ebthontovy m\u011bn\u00edc\u00ed se ve stromy (dal\u0161\u00edm zaj\u00edmav\u00fdm p\u0159\u00edpadem prom\u011bny ve strom je osud Dafn\u00e9, kter\u00e1 se vzp\u00edrala l\u00e1sce sol\u00e1rn\u00edho Apoll\u00f3na). Viz Ovidiovy Prom\u011bny<\/i>. Jsou to p\u011bkn\u00e9 symboly paralyzuj\u00edc\u00edho, umrtvuj\u00edc\u00edho a jasnost v\u011bdom\u00ed zasti\u0148uj\u00edc\u00edho \u00fa\u010dinku \u017ealu a (sebe)l\u00edtosti. V souvislosti s t\u00edmto ver\u0161em pokl\u00e1d\u00e1m za u\u017eite\u010dn\u00e9 vr\u00e1tit se v kontemplaci k pro\u017eit\u00fdm chv\u00edl\u00edm tohoto druhu a analyzovat, jak\u00fdm zp\u016fsobem se toto umrtven\u00ed \u010di zast\u00edn\u011bn\u00ed v\u011bdom\u00ed projevovalo v konkr\u00e9tn\u00edch p\u0159\u00edpadech. Psychologov\u00e9 hovo\u0159\u00ed t\u00e9\u017e o z\u00fa\u017een\u00ed<\/i> v\u011bdom\u00ed, tedy o stavu, kdy \u010dlov\u011bk nen\u00ed schopen vid\u011bt r\u016fzn\u00e1 v\u00fdchodiska, je\u017e jsou pro ostatn\u00ed zjevn\u00e1. \u017dalem paralyzovan\u00fd \u010dlov\u011bk, stejn\u011b jako socha, nem\u016f\u017ee pohnout hlavou, zm\u011bnit \u00fahel pohledu…<\/p>\n
II: 35-43 <\/b>
\n Ceremoni\u00e1ln\u00ed instrukce. Slavnosti jsou fajn… \ud83d\ude09<\/p>\n
II: 44. Aye! feast! rejoice! there is no dread hereafter. There is the dissolution, and eternal ecstasy in the kisses of Nu.<\/i><\/p>\n
Souvislost s I:30.
\n Nen\u00ed \u017e\u00e1dn\u00e9 hr\u016fzy na onom sv\u011bt\u011b…<\/i>: Op\u011bt ver\u0161, kter\u00fd je ur\u010den tomu, kdo se u\u017e ur\u010dit\u00fdm zp\u016fsobem vypo\u0159\u00e1dal s mnohost\u00ed a s lun\u00e1rn\u00edm j\u00e1. Kdo dosud vn\u00edm\u00e1 sebe jako ego a ch\u0148ap\u00e1 po v\u011bcech s touhou m\u00edt, bude Choronzonem kus po kuse roztrh\u00e1n a patrn\u011b to pro n\u011bj bude dosti hrozn\u00e9<\/i>. A ka\u017ed\u00fd, kdo jde po spr\u00e1vn\u00e9 cest\u011b, ale nedojde ke konci, bude si toto muset pro\u017e\u00edt, a\u010d to ji\u017e patrn\u011b p\u0159ijme s adekv\u00e1tn\u011b men\u0161\u00ed m\u00edrou hr\u016fzy<\/i>. V t\u00e9to souvislosti mne napad\u00e1 analogie k odvykac\u00edmu stavu \u010dlov\u011bka z\u00e1visl\u00e9ho na drog\u00e1ch: odvykac\u00ed stav na sv\u011bt<\/i>. Ten, kdo bude do tohoto abs\u0165\u00e1ku vr\u017een bez p\u0159edchoz\u00ed pr\u016fpravy, bude z\u00e1konit\u011b trp\u011bt, \u010dlov\u011bk s p\u0159edchoz\u00ed pr\u016fpravou, bude \u2013 \u0159e\u010deno terapeuticky \u2013 mnohem l\u00e9pe motivov\u00e1n a bude tu\u0161it, co se bude d\u00edt. \u010clov\u011bka, jen\u017e si to vy\u0159e\u0161\u00ed u\u017e za \u017eivota, se cel\u00e1 ta \u0161lamastika s Choronzonem p\u0159irozen\u011b net\u00fdk\u00e1 v\u016fbec…<\/p>\n
II: 45. There is death for the dogs. <\/i><\/p>\n
Viz II: 27 \u2013 Smrt je tady pro psy rozumu. Smrt je v tomto smyslu z\u00e1le\u017eitosti pro\u010d a proto\u017ee<\/i>, tedy kauzality. Co\u017e pochopiteln\u011b neznamen\u00e1, \u017ee \u010dlov\u011bk, kter\u00fd poznal svou Pravou v\u016fli, v kauz\u00e1ln\u00edm sv\u011bt\u011b nezem\u0159e. Zem\u0159e jako ka\u017ed\u00fd jin\u00fd. Jde o to jak<\/i>, o kvalitu. Viz p\u0159edchoz\u00ed koment\u00e1\u0159.<\/p>\n
II: 46. Dost thou fail? Art thou sorry? Is fear in thine heart? <\/i>
\n II: 47. Where I am these are not. <\/i><\/p>\n
Pokud sel\u017eeme, pokud litujeme, t\u00fdk\u00e1 se to ega. Hadit, v lep\u0161\u00edm p\u0159\u00edpad\u011b, \u010dek\u00e1, \u017ee n\u00e1m to dojde. Zde n\u00e1s na to upozor\u0148uje.
\n 48. Pity not the fallen! I never knew them. I am not for them. I console not: I hate the consoled & the consoler. <\/i><\/p>\n
Litovat padl\u00e9 je jako snaha o\u017eivit slzami sochu (viz koment\u00e1\u0159 k II:17). Kdy\u017e u\u017e o\u017eivovat sochu, tak jako Pygmali\u00f3n \u2013 l\u00e1skou. Neboli \u2013 milovat nel\u00edtostn\u011b<\/i>!<\/p>\n
49. I am unique & conqueror. I am not of the slaves that perish. Be they damned & dead! Amen. (This is of the 4: there is a fifth who is invisible, & therein am I as a babe in an egg. ) <\/i><\/p>\n
Dokon\u010den\u00ed proklet\u00ed padl\u00fdch z p\u0159edchoz\u00edho ver\u0161e. D\u016fle\u017eit\u00e1 je pozn\u00e1mka v z\u00e1vorce \u2013 z\u00e1le\u017eitosti kolem padl\u00fdch se t\u00fdkaj\u00ed \u010dty\u0159 \u017eivl\u016f, projeven\u00e9ho sv\u011bta. V padl\u00fdch tedy nen\u00ed duch. Zazn\u00edv\u00e1 zde gnose \u2013 Liber AL zde hovo\u0159\u00ed o hylic\u00edch<\/i>. Hadit je v Duchu jako d\u00edt\u011b ve vejci, co\u017e je symbol Harpokrata. V\u0161imn\u011bme si \u2013 Hadit nen\u00ed Duch, Hadit je v<\/i> Duchu. <\/p>\n
50. Blue am I and gold in the light of my bride: but the red gleam is in my eyes; & my spangles are purple & green. <\/i>
\n 51. Purple beyond purple: it is the light higher than eyesight. <\/i><\/p>\n
Hadit nem\u016f\u017ee b\u00fdt objektem pozorov\u00e1n\u00ed an\u017eto je pozorovatel, nem\u016f\u017eeme vid\u011bt Hadita v druh\u00e9m, hled\u00edme-li na n\u011bj, vid\u00edme Nuit, z\u00e1\u0159i hv\u011bzd, khabs<\/i>. Hadit pozoruje s \u017ehnouc\u00edm leskem v o\u010d\u00edch \u2013 mj. d\u016fraz na aktivitu, duchovn\u00ed \u010derve\u0148 \u0161in<\/i> (AC).
\n D\u00e1le u\u017e pon\u011bkud v\u00e1h\u00e1m. Hadit je ozdoben purpurem, kter\u00fd souvis\u00ed se sefirou Hod (kr\u00e1lovsk\u00e1 \u0161k\u00e1la) a s Atu I. (\u0161k\u00e1la kr\u00e1lovny), a zelen\u00ed n\u00e1le\u017eej\u00edc\u00ed Necah (\u0161k\u00e1la kr\u00e1lovny) a Atu III. (kr\u00e1lovsk\u00e1 \u0161k\u00e1la).
\n Setk\u00e1v\u00e1 se v n\u011bm Thelema a Agap\u00e9.
\n Jen\u017ee 51. ver\u0161 to posouv\u00e1 zase o kousek d\u00e1l: M\u00e1me zde vyza\u0159ov\u00e1n\u00ed merkuri\u00e1ln\u00ed povahy, kter\u00e9 v\u011bt\u0161\u00ed ne\u017e sv\u011btlo pohledu<\/i>. Snad jako dorovn\u00e1n\u00ed modr\u00e9 a zlat\u00e9 Nuit, Thelema v\u00edce p\u0159in\u00e1le\u017eej\u00edc\u00ed Haditu, Agap\u00e9 v\u00edce Nuit (viz I:61, 63)…
\n A ov\u0161em \u2013 co se akcentovan\u00e9ho purpuru t\u00fd\u010de \u2013 Hadit je ov\u0161em hermetick\u00fd…<\/p>\n
52. There is a veil: that veil is black. It is the veil of the modest woman; it is the veil of sorrow, & the pall of death: this is none of me. Tear down that lying spectre of the centuries: veil not your vices in virtuous words: these vices are my service; ye do well, & I will reward you here and hereafter. <\/i><\/p>\n
AC p\u00ed\u0161e o \u017een\u011b a tabu, ale mysl\u00edm, \u017ee ver\u0161 m\u00e1 v\u00fdznam p\u0159esahuj\u00edc\u00ed prudent\u00e9rii jeho doby. Mysl\u00edm, \u017ee se t\u00fdk\u00e1 z\u00e1voje Parokethu \u2013 u\u017e proto, \u017ee je na linii Pe, mezi Hod a Necah, co\u017e koresponduje s p\u0159edchoz\u00edmi ver\u0161i; tak\u00e9 vzhledem k sol\u00e1rn\u00edmu charakteru Knihy Z\u00e1kona. P\u0159ekon\u00e1n\u00ed iluze, z Jesodu do Tiferethu…<\/p>\n
53. Fear not, o prophet, when these words are said, thou shalt not be sorry. Thou art emphatically my chosen; and blessed are the eyes that thou shalt look upon with gladness. But I will hide thee in a mask of sorrow: they that see thee shall fear thou art fallen: but I lift thee up. <\/i>
\n 54. Nor shall they who cry aloud their folly that thou meanest nought avail; thou shall reveal it: thou availest: they are the slaves of because: They are not of me. The stops as thou wilt; the letters? change them not in style or value! <\/i><\/p>\n
AC to, rozhodn\u011b pr\u00e1vem, vztahuje na sebe, ale t\u00fdk\u00e1 se to ka\u017ed\u00e9ho, kdo se vyd\u00e1 touto cestou. Nebo se v\u00e1m to je\u0161t\u011b takto nestalo?<\/p>\n
Posledn\u00ed v\u011bta by m\u011bla zn\u00edt p\u0159esn\u011bji Te\u010dky d\u011blej, jak ty chce\u0161…<\/i> Ale to asi nen\u00ed tak z\u00e1sadn\u00ed. V ka\u017ed\u00e9m p\u0159\u00edpad\u011b tato \u010d\u00e1st logicky pat\u0159\u00ed k ver\u0161i n\u00e1sleduj\u00edc\u00edmu.<\/p>\n
55. Thou shalt obtain the order & value of the English Alphabet; thou shalt find new symbols to attribute them unto. <\/i><\/p>\n
Viz Liber Trigrammaton. Tolik AC. Osobn\u011b nev\u00edm, co bych dodal…<\/p>\n
56. Begone! ye mockers; even though ye laugh in my honour ye shall laugh not long: then when ye are sad know that I have forsaken you. <\/i><\/p>\n
Kli\u010fte se! vy posm\u011bv\u00e1\u010dci; dokonce i kdybyste se sm\u00e1li na mou po\u010dest, dlouho se sm\u00e1t nebudete: potom, a\u017e vy budete smutn\u00ed, v\u011bzte, \u017ee jsem v\u00e1s opustil.<\/b><\/i><\/p>\n
Rozhodn\u011b takto. Kdyby m\u011bl platit p\u0159eklad a t\u0159eba\u017ee se sm\u011bjete m\u00e9 d\u016fstojnosti<\/i>, musela by tam b\u00fdt p\u0159edlo\u017eka AT (at my honour), nikoli IN. Takto se ov\u0161em ver\u0161 st\u00e1v\u00e1 m\u00e9n\u011b samo-z\u0159ejm\u00fdm, ale jen do okam\u017eiku, kdy si uv\u011bdom\u00edme, na \u010d\u00ed po\u010dest m\u00e1me jednat, koho uct\u00edvat. M\u00e1me se sm\u00e1t na po\u010dest Nuit, nikoli Haditu. Hadit je ten, kdo se sm\u011bje. Hadit nechce \u00factu, ale identitu<\/i> (AC). <\/p>\n
57. He that is righteous shall be righteous still; he that is filthy shall be filthy still. <\/i><\/p>\n
U\u017e ve sv\u00e9m prv\u00edm v\u00fdskytu ve Zjeven\u00ed sv. Jana (22:11) jde o zjevn\u011b gnostick\u00fd prvek. Kdo se zrodil pneumatikem<\/i>, duchovn\u00edm \u010dlov\u011bkem, bude duchovn\u00edm \u010dlov\u011bkem, kdo se zrodil psychikem<\/i>, \u010dlov\u011bkem du\u0161evn\u00edm (\u010di \u010dlov\u011bkem v\u00edry), bude \u010dlov\u011bkem du\u0161evn\u00edm, kdo se zrodil hylikem<\/i>, \u010dlov\u011bkem hmoty, z\u016fstane \u010dlov\u011bkem hmoty. Toto gnostick\u00e9 rozd\u011blen\u00ed lid\u00ed koresponduje s I:40. O tom, jak je to s mo\u017en\u00fdm vzestupem, hovo\u0159\u00ed n\u00e1sleduj\u00edc\u00ed ver\u0161.<\/p>\n
58. Yea! deem not of change: ye shall be as ye are, & not other. Therefore the kings of the earth shall be Kings for ever: the slaves shall serve. There is none that shall be cast down or lifted up: all is ever as it was. Yet there are masked ones my servants: it may be that yonder beggar is a King. A King may choose his garment as he will: there is no certain test: but a beggar cannot hide his poverty. <\/i><\/p>\n
Souvislost s I:40. Jen ten, v n\u011bm\u017e je Hadit jako d\u00edt\u011b ve vejci<\/i> (II:49), a kter\u00fd ji\u017e je Kr\u00e1lem, i kdy\u017e si to t\u0159eba neuv\u011bdomuje, je schopen vzestupu po stupn\u00edch popsan\u00fdch v I:40 \u2013 \u010clov\u011bk zem\u011b \u2013 Milenec \u2013 Poustevn\u00edk. Jde ov\u0161em o iluzi vzestupu \u2013 ve skute\u010dnosti je to pouze odhazov\u00e1n\u00ed z\u00e1voj\u016f \u010dern\u00fdch iluz\u00ed (II:52). To, co je pod nimi, z\u016fst\u00e1v\u00e1 stejn\u00e9.<\/p>\n
V\u0161e je tak, jak to bylo<\/b>…<\/i> Existuj\u00ed dva \u010dasy. Prvn\u00ed je \u010dasem projeven\u00e9ho kauz\u00e1ln\u00edho sv\u011bta, je to \u010das, kter\u00fd b\u011b\u017en\u011b vn\u00edm\u00e1me. Pak existuje protism\u011brn\u00fd \u010das duchovn\u00edho sv\u011bta, kter\u00fd, z na\u0161eho pohledu, plyne z budoucnosti do minulosti. P\u00e1d, \u010dast\u00fd symbol mnoha mytologi\u00ed, rozpad duchovn\u00ed Jednoty v Mnohost, se odehr\u00e1l v budoucnosti. My sami jsme t\u00edm, \u010d\u00edm jsme byli v na\u0161\u00ed vlastn\u00ed budoucnosti. Je to… nevyhnuteln\u00e9.
\n (S touto p\u0159edstavou si hodl\u00e1m je\u0161t\u011b pohr\u00e1t ve sv\u00e9m p\u0159\u00edsp\u011bvku ke struktu\u0159e universa.)<\/p>\n
59. Beware therefore! Love all, lest perchance is a King concealed! Say you so? Fool! If he be a King, thou canst not hurt him. <\/i>
\n 60. Therefore strike hard & low, and to hell with them, master! <\/i><\/p>\n
Ude\u0159 tvrd\u011b & DOLE \u2013 Jesod, astr\u00e1l, spodek… Kopnout mezi nohy, strhnout z\u00e1voj stydliv\u00e9 \u017eeny (II:52). <\/p>\n
Nel\u00edtostnost Agap\u00e9…<\/p>\n
Bez uveden\u00ed autora, zima 2006\/2007<\/p>\n","protected":false},"excerpt":{"rendered":"
I:18 Burn upon their brows, o splendrous serpent! Vzpla\u0148 na jejich \u010dele, \u00f3 z\u00e1\u0159n\u00fd hade! Ver\u0161 odkazuje na egyptskou panovnickou<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"colormag_page_container_layout":"default_layout","colormag_page_sidebar_layout":"default_layout","footnotes":""},"categories":[6],"tags":[19,13],"class_list":["post-321","post","type-post","status-publish","format-standard","hentry","category-exegeze-al","tag-al-exegeze","tag-thelema"],"yoast_head":"\n