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Human being? A matter of proportion ... and Khepri means autopoiesis, 13 Jan 2011
As an author, I would like to offer a synthesis of two of the hypotheses that I propose in the book.
Firstly, that different ancient civilizations and hermetic traditions shared the belief - or knowledge - that human beings are composed of three parts, one human and two divine. Thus, we find that:
1 · The hermetic text Mind unto Hermes, states that "death is not the destruction of the assembled things but the dissolution of the union ".
2 · From here, if we take the Pyramid Texts, we find that the builders of the Great Pyramid of Giza regarded the human being composed of three parts, which we can call body, soul and spirit, and that it is expressed this way in the misnamed King's Chamber where:
The body is assigned to the sarchofagus.
According to many passages in these texts, the soul, called ba, is assimilated to the constellation of Orion, and therefore is assigned to the southern channel of this room.
For its part, the reason of the northern channel is to guide the spirit of the deceased, the aju, to the circumpolar stars, as it is indicated in numerous statements.
3 · The Neoplatonic Greek philosopher, Iamblichus, indicates in his work On the Egyptian Mysteries that the human being has two souls, "one... is derived from the first intelligible, and participates of the power of the Demiurge; but the other is generated from the movement of the celestial bodies..." statement that refers unambiguously where the "King's Chamber" northern-spirit-aju-circunpolar stars and southern-soul-ba-Orion channels point to.
4 · The Epic of Gilgamesh indicates that this Sumerian king was "two-thirds divine and one-third human" and that the only one that could take him next to Utanapisti, the survivor of the Deluge to whom the gods had granted the immortality, was the ferryman Ur-shanabi, a name that means, precisely, servant of two thirds.
5 · The best known Templar seal is the one that shows two knights riding the same horse with the review "Seal of the Christ's Knights". Many ancient texts, such as Plato's Phaedrus or the Indian Katha Purana, indicate that the charioteer - or intellect - should control the content of the information that comes through the senses - the horse. That is to say, our human one-third (the horse) has to be of service to our divine two-thirds (two knights). The back of the seal, which shows the Dome of the Rock of Jerusalem, indicates the unavoidable way that the authentic knight must follow, at a symbolic level: the transcendency.
In the book I also propose, among other hypotheses, that the beetle god Khepri is equivalent to the concept of autopoiesis. This word, created three decades ago by the Chilean biologists Humberto Maturana and Francisco Varela is used to describe the internal organization of living beings and, on the part that I am interested the most, in turn it is applied to describe the process of human cognition. My association between Khepri and the autopoiesis is justified because:
Autopoiesis means "self-creation".
Egyptology identifies Khepri as the god who creates to himself.
In Ancient Egypt the sacred beetle was drawing from a zenithal perspective. From this perspective the strange "coincidence" between the structure of his abdomen and the union of the bones of the cranium in the human being is stated.
My hypothesis is that the Egyptians personified in this god what we understand as autopoiesis nowadays.
These and other hypotheses appear in the book accompanied by numerous arguments, bibliography and footnotes to the page so that readers can evaluate and criticize them.
Guillermo Caba Serra