{"id":3054,"date":"2021-07-31T21:57:17","date_gmt":"2021-07-31T20:57:17","guid":{"rendered":"http:\/\/nordaand.dk\/?p=3054"},"modified":"2026-05-20T05:03:59","modified_gmt":"2026-05-20T04:03:59","slug":"frit-fald","status":"publish","type":"post","link":"http:\/\/nordaand.dk\/?p=3054","title":{"rendered":"Frit fald"},"content":{"rendered":"
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Yves Klein: Le Saut dans le Vide<\/figcaption><\/figure>\n<\/div>\n\n\n

. . .<\/p>\n\n\n\n

\u0395\u1f30 \u03c5\u1f31\u1f78\u03c2 \u03b5\u1f36 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6, \u03b2\u03ac\u03bb\u03b5 \u03c3\u03b5\u03b1\u03c5\u03c4\u1f78\u03bd \u03ba\u03ac\u03c4\u03c9<\/span><\/em><\/em><\/strong>
– Matth\u00e6us 4,6<\/strong><\/p>\n\n\n\n

Let us decide to play the game again<\/em> <\/span>
<\/strong>– Apocalyptic Witchcraft<\/strong><\/p>\n\n\n

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\"\"<\/figure>\n<\/div>\n\n\n\n\n\n\n

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

Orakul\u00e6r mosaik<\/strong><\/p>\n\n\n\n

I Matth\u00e6suevangeliets fjerde kapitel findes der en fort\u00e6lling, som i sit ydre er en simpel fremvisning af fromhed, men som bag sl\u00f8ret vidner om selve den impuls<\/strong><\/span>,<\/span> der kan forvandle & for\u00e6dle alt.<\/p>\n\n\n\n

I renset og fort\u00e6ttet form kan handlingsgangen gengives s\u00e5dan her: Nazar\u00e6eren f\u00f8res fastende ud i \u00f8rkenen og m\u00f8der en sk\u00f8nne dag, langt, langt derude, under den h\u00f8je middags sol, selve den dunkellyse Herre – i hans urov\u00e6kkende aspekt. <\/p>\n\n\n\n

Sammen drager de to til den hellige by og stiger op p\u00e5 templets tinde, hvorfra den store, vilde Verden skues som et \u00e5bent rum af muligheder – s\u00e5 indbydelsen kan udtales:<\/p>\n\n\n\n

Hvis du<\/em> er Guds s\u00f8n, s\u00e5 kast dig ned.<\/em> For der st\u00e5r skrevet: Han vil give sine engle befaling, og de skal b\u00e6re dig p\u00e5 h\u00e6nder, s\u00e5 du ikke st\u00f8der din fod p\u00e5 nogen sten.<\/em><\/p>\n\n\n\n

Svaret lyder uden bet\u00e6nkning – sikkert indl\u00e6rt som refleks:<\/p>\n\n\n\n

Du m\u00e5 ikke ud\u00e6ske Herren din Gud.<\/em><\/p>\n\n\n\n

Herskesyge f\u00e6dre bryder sig ikke om dristigt kr\u00e6vende b\u00f8rn. Udpr\u00f8vningen forbydes. Rummet lukkes. Lydigt fjern beundring rendyrkes som glanspoleret ideal.<\/p>\n\n\n

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\"\"<\/figure>\n<\/div>\n\n\n

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

For os er der altid kun individet<\/strong><\/p>\n\n\n\n

I den jungianske sj\u00e6legransker Marie-Louise von Franz’ fine indf\u00f8ring i forvandlingens kongelige kunst Alchemy – An Introduction to the Symbolism and the Psychology<\/em>, der f\u00f8rst opstod som en foredragsr\u00e6kke og sidenhen blev udgivet p\u00e5 skrift, finder vi et opklarende ordskifte mellem hende og \u00e9n af hendes tilh\u00f8rere – en teolog, der ikke vil blande sig i himmelgudens indre anliggender og netop derfor f\u00e5r gjort ham s\u00e5 meget mindre, end levende Guder faktisk er. <\/p>\n\n\n\n

L\u00e6s – og forst\u00e5: <\/p>\n\n\n\n

Remark: <\/em><\/strong>I don’t mean to make Gods decision for Him. God has to decide for Himself. <\/em><\/p>\n\n\n\n

Dr. von Franz<\/strong>: But<\/em> then you seduce Him into making up His own mind instead of your relating to God.<\/em><\/p>\n\n\n\n

Remark<\/em><\/strong>: I think God relates through me to some extent and through anybody else<\/em>.<\/p>\n\n\n\n

Dr. von Franz<\/strong>: That is an inflation. Why should the man not relate to God directly<\/em>? <\/em><\/p>\n\n\n\n

Remark<\/em><\/strong>: Because he can’t do it; humanly I can’t do it either. I can’t carry on a conversation with God within myself, that is humanly impossible. <\/em><\/p>\n\n\n\n

Dr. von Franz<\/strong>: Is it?<\/em><\/p>\n\n\n\n

Remark<\/em><\/strong>: Yes<\/em>, I have to have some human contact, through which to relate to God<\/em>.<\/p>\n\n\n\n

Dr. von Franz<\/strong>: There are people who cannot risk loneliness with the experience. They always have to be in a flock and have human contact, as you call it. <\/em><\/p>\n\n\n\n

Remark<\/em><\/strong>: I would not deny the efficacy of prayer when I and God work together, but that always involves not just myself and God but also people with whom I live, my family and what have you, in relation to God, the Holy Spirit. <\/em><\/p>\n\n\n\n

Dr. von Franz<\/strong>: There you mention the main thing, but the Holy Spirit bloweth where it listeth<\/em>. You, the theologian, identify with a conscious position and take that as absolute. From that standpoint you can talk about everything, but you don’t notice your unconscious identification. If you question your conscious standpoint long enough, I am sure the Holy Ghost will someday whisper something to you about it. <\/em><\/p>\n\n\n\n

For us, there is always only the individual and his or her experience of God and all the rest is secondary. In therapy it is not we who connect the individual with God, even that would be a megalomaniac presumption of the psychotherapist – though many do presume to do so, and by that they have already become hidden theologians again. If you are with an analysand the only way you may perhaps help is by saying: ” I don’t know, but let us ask God.” By that you prevent the analysand from drawing rash conscious conclusions or seducing you into making them, and therefore every religious experience becomes a unique event. God in every experience is experienced in a specific and unique form and that includes even the red sulphur, which means that if you put the question of the red sulphur before God, God will give his unique answer <\/span>in each case. <\/em><\/p>\n\n\n\n

Remark<\/strong>: I think God has already given His unique answer in each case. <\/em><\/p>\n\n\n\n

Dr. von Franz<\/strong>: That is where we differ. You think God has published general rules which He keeps Himself, and we think He is a living spirit appearing in man’s psyche who can always create something new . . .<\/em><\/p>\n\n\n\n

Hun siger det, som det er: For os er der altid kun individet<\/span>. I den vedst\u00e5else dv\u00e6ler & spirer befrielsens fr\u00f8. Opv\u00e6kkelsens mulighed i Verden. For sandheden er enkel: Guden er n\u00e6r – og venter kun p\u00e5 dig.<\/p>\n\n\n

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\"\"<\/figure>\n<\/div>\n\n\n

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

Retf\u00e6rdiggjort ved gerninger<\/strong><\/p>\n\n\n\n

Et sted i de indledende dele af Aleister Crowleys Tarot-magiske hovedv\u00e6rk The Book of Thoth<\/em> finder vi en hermetisk krystalliseret s\u00e6tning, hvori mods\u00e6tningsforholdet mellem den troendes lydighed og den springendes eventyrlyst tr\u00e6der umisforst\u00e5eligt frem:<\/p>\n\n\n\n

The Tarot is justified not by faith, but by works<\/em><\/p>\n\n\n\n

Ordvalget henviser til den kristne forestilling om menneskets s\u00e5kaldte retf\u00e6rdigg\u00f8relse, alts\u00e5 dets genrejsning til det gode, som en begivenhed, der udelukkende bliver mulig gennem hengivelsen til gudes\u00f8nnens soningsd\u00f8d p\u00e5 korset og s\u00e5ledes ikke handler om individets virksomhed i Verden, men om dets evne til at stole grundl\u00f8st p\u00e5 guddommen.<\/p>\n\n\n\n

I apostlen Paulus’ F\u00f8rste Korintherbrev finder vi denne tanke udmejslet som doktrin:<\/p>\n\n\n\n

For da Gud i sin visdom ikke ville, at verden skulle kende ham gennem sin egen visdom, besluttede Gud at frelse dem, som tror, ved den d\u00e5rskab, der pr\u00e6dikes om.  For j\u00f8der kr\u00e6ver tegn, og gr\u00e6kere s\u00f8ger visdom, men vi pr\u00e6diker Kristus som korsf\u00e6stet, en forargelse for j\u00f8der og en d\u00e5rskab for hedninger;  men for dem, der er kaldet, j\u00f8der s\u00e5vel som gr\u00e6kere, pr\u00e6diker vi Kristus som Guds kraft og Guds visdom.  For Guds d\u00e5rskab er visere end mennesker, og Guds svaghed er st\u00e6rkere end mennesker<\/em>. (1,21-25)<\/p>\n\n\n\n

I Johannesevangeliets fremstilling af den tvivlende Thomas udfoldes motivet som formanende fort\u00e6lling: <\/p>\n\n\n\n

De andre disciple sagde til ham: \u00bbVi har set Herren.\u00ab Men Thomas sagde til dem: \u00bbHvis jeg ikke ser naglem\u00e6rkerne i hans h\u00e6nder og stikker min finger i naglem\u00e6rkerne og stikker min h\u00e5nd i hans side, tror jeg det ikke.\u00ab<\/em><\/p>\n\n\n\n

Otte dage efter var hans disciple atter samlet, og Thomas var sammen med dem. Da kom Jesus, mens d\u00f8rene var lukkede, og stod midt iblandt dem og sagde: \u00bbFred v\u00e6re med jer!\u00ab  Derp\u00e5 sagde han til Thomas: \u00bbR\u00e6k din finger frem, her er mine h\u00e6nder, og r\u00e6k din h\u00e5nd frem og stik den i min side, og v\u00e6r ikke vantro, men troende.\u00ab  Thomas svarede: \u00bbMin Herre og min Gud!\u00ab  Jesus sagde til ham: \u00bbDu tror, fordi du har set mig. Salige er de, som ikke har set og dog tror.\u00ab<\/em> (20,24-29). <\/p>\n\n\n\n

Okkultistens perspektiv er det diametralt modsatte. Her har forholdet til det guddommelige selve <\/span>lysten<\/span> til at se & m\u00e6rke som sit ufravigelige afs\u00e6t – og dermed tvivlen som en varigt vigtig vejleder.<\/p>\n\n\n\n

Noscere, velle, audare, tacere – <\/em>at vide, at ville, at turde og at tie. <\/em>Disse egenskaber kendes & prises i den vestlige hermetiske tradition som Sfinxens kr\u00e6fter<\/em> og regnes for magiens grundl\u00e6ggende betingelser. <\/p>\n\n\n\n

Som konsekvens og kvintessens af disse fire uddestillerede Crowley en femte – og oprejste derved pentagrammet: ire<\/span><\/em>, at tage af sted – to go<\/span>.<\/p>\n\n\n

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\"\"<\/figure>\n<\/div>\n\n\n

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

En s\u00e6regen sindstilstand<\/strong><\/p>\n\n\n\n

I slutningen af Den afrikanske farm <\/em>fort\u00e6ller Karen Blixen om, hvordan hun en dag gik ud i det \u00e5bne og kr\u00e6vede et tegn at f\u00f8lge og forst\u00e5 sig i. I den forbindelse falder disse almene ord: <\/p>\n\n\n\n

Mange mennesker vil mene, at det er en urimelig ting at forlange et tegn af sk\u00e6bnen. Dermed h\u00e6nger det s\u00e5dan sammen, at der kr\u00e6ves en s\u00e6regen sindstilstand for overhovedet at kunne forlange et tegn, og at ikke alle mennesker nogen sinde har befundet sig i denne sindstilstand. Hvis man med denne s\u00e6rlige indstilling beder om et tegn, kan man ikke undg\u00e5 at f\u00e5 svar, det f\u00f8lger som en naturlig konsekvens af selve foretagendet. P\u00e5 samme m\u00e5de samler en begavet kortspiller tretten tilf\u00e6ldige kort sammen p\u00e5 bordet og tager op derfra, hvad man kalder en h\u00e5nd, en enhed. <\/em><\/p>\n\n\n\n

Her har vi n\u00f8glen: At frembringe denne s\u00e6regne sindstilstand i sig selv – s\u00e5 dansen tiltr\u00e6des, og vekselvirkningen bliver virksom.. <\/p>\n\n\n\n

At blive d\u00e9n, man er. <\/p>\n\n\n\n

Hvordan? <\/p>\n\n\n\n

At vove springet d\u00e9r, hvor du <\/em>er. S\u00e5 enkelt er det. Altid. Sandheden er konkret. Der findes noget i dit dyb, som nu vil ud – og op. Kun sk\u00f8nhed soner skylden. Vejen vil v\u00e6lges.<\/p>\n\n\n\n

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

Litteraturhistorikeren Aage Henriksen, som var m\u00e5nepr\u00e6stindens gode ven og af hende modtog afg\u00f8rende livsoplysning, har i essayet T\u00e6rskelens vogter<\/em> udtrukket essensen af hendes l\u00e6re i disse menneskek\u00e6rlige ord: <\/p>\n\n\n\n

Menneskets dybeste n\u00f8dr\u00e5b lyder: Hvem er jeg? Alle andre sp\u00f8rgsm\u00e5l, som mennesker stiller sig i angst og uro er kun d\u00e6kke over eller varianter af dette ene sp\u00f8rgsm\u00e5l. N\u00e5r det besvares er mennesket frelst. <\/em><\/p>\n\n\n

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\"\"<\/figure>\n<\/div>\n\n\n

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

Gudindens maske<\/strong><\/p>\n\n\n\n

Dermed er vi ved vores slutsten, hvor alting virkelig kan begynde: <\/p>\n\n\n\n

I troldkarlen Peter Greys saftigt heksepoetiske fremst\u00f8d Apocalyptic Witchcraft<\/em> afsl\u00f8res det (s\u00e5 kursorisk henkastet, som den slags bedst h\u00e5ndteres), at skikkelsen, som nazar\u00e6eren i sin tid afviste p\u00e5 templets tinde egentlig var Gudindens maske. <\/p>\n\n\n\n

At v\u00e6kke skr\u00e6k og indbyde til overskridelse. S\u00e5dan spiller han med dygtighed sin rolle – og opmuntrer os utr\u00e6tteligt til at erkende vores. <\/p>\n\n\n\n

Vid dette: \u00c5ndens kodeord er handling. K\u00f8det venter. Omfavnelsen er \u00e6gte. Afg\u00f8r dig ivrigt. Stien er allerede tiltr\u00e5dt. Pagten binder. Alt er \u00e5bent. \u00d8rkenen kan faktisk blive frodig. Faldet er frit: <\/p>\n\n\n\n

Hvis du er Gudindens barn, s\u00e5 kast dig ned, og budbringere vil b\u00e6re dig <\/span><\/em>
opad<\/span><\/em><\/p>\n\n\n\n

Han lyver ikke:<\/p>\n\n\n\n

The Devil will open the locks for us. None shall stand before <\/span><\/em>
Her <\/span><\/em><\/p>\n\n\n\n

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

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\"\"<\/figure>\n<\/div>\n\n\n

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

Der er ingen
anden Lov<\/strong><\/span> end:
G\u00f8r, hvad du vil<\/a>. <\/p>\n\n\n\n

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

Se eventuelt ogs\u00e5:
Kairos<\/a><\/p>\n\n\n\n\n\n

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

. . . \u0395\u1f30 \u03c5\u1f31\u1f78\u03c2 \u03b5\u1f36 \u03c4\u03bf\u1fe6 \u03b8\u03b5\u03bf\u1fe6, \u03b2\u03ac\u03bb\u03b5 \u03c3\u03b5\u03b1\u03c5\u03c4\u1f78\u03bd \u03ba\u03ac\u03c4\u03c9– Matth\u00e6us 4,6 Let us decide to play the game again – Apocalyptic Witchcraft<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[4,3,5],"tags":[147,87,169,39,248,86],"class_list":["post-3054","post","type-post","status-publish","format-standard","hentry","category-arkiv","category-optagelser","category-tekster","tag-djaevelen","tag-heksekunst","tag-holy-crowley","tag-karen-blixen","tag-marie-louise-von-franz","tag-peter-grey"],"yoast_head":"\nFrit fald - 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