philosophy of body

philosophy and body






Page 7.


 

symbols of Zoroastrian philosophy and canon i-jing

 

Symbols of Zoroastrian philosophy and canon i-jing.
The seventh page shows ratio of formal levels of physical figure of human body and symbols of the Chinese canon i-jing with global world categories which are essential basis of existence and prototypes of divine qualities of six AMESHA SPENTA or otherwise to tell emanations of AHURA MAZDA who is supreme demiurge of Universe in the context of Zoroastrian mystical philosophy and mythology of Avesta.

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Figure of human body and world categories.
Zoroastrian philosophy and canon of changes i-jing.

Symbols of the Chinese canon of changes i-jing and structure-forming components of human essence in the context of philosophy and alchemy of Taoism of ancient China are equivalent not only to deities of Egyptian mythology but also global world categories which are basic factors of existence or otherwise to tell constructive elements of Universe.
Also symbols of the Chinese canon i-jing and structure-forming components of human essence in the context of philosophical and alchemical system of Chinese Taoism are equivalent to six divine qualities of AMESHA SPENTA which are emanations of AHURA MAZDA, namely elements of supreme god and demiurge of Universe in Zoroastrian philosophy and mythology of Avesta, that is possible to see on the chart.

Chinese canon of changes i-jing in Zoroastrian philosophy and mythology of Avesta

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AHURA MAZDA in the context of Zoroastrian philosophy and mythology of Avesta is analogue of Egyptian god RA who was reflected on surface of primary ocean or otherwise to tell initial chaos, and as a result there was occurrence of ATUM and further creation of Universe.
AHURA MAZDA too similarly to god RA was reflected on surface of primary chaos, and as a result there was occurrence of SPENTA MAINYU who is equivalent of Egyptian ATUM.
Also as a result of celestial reflection of AHURA MAZDA in primary chaos there was occurrence of ANGRA MAINYU who was secondary display which has resulted from image of SPENTA MAINYU in primary chaos. Namely SPENTA MAINYU has started to exist and too reflected on surface of chaos where occurrence of ANGRA MAINYU as secondary display was appeared or emerged.
It is possible to tell that ATUM has started to exist and reflected in chaos where in depth there was occurrence  of APEP or APOPHIS, namely monstrous snake or terrible serpent which became immemorial enemy of solar god RA if to consider mystical concepts of Zoroastrian philosophy and mythology of Avesta from the view point of myths of ancient Egypt.
SPENTA MAINYU as a result of existence became essential source for occurrence of AMESHA SPENTA, namely six divine qualities which are emanations of AHURA MAZDA.
HAURVATAT - integrity or force of life - knee joints - global category MOVEMENT.
This divine quality in the context of Zoroastrian philosophy and mythology of Avesta personifies liquid, that corresponds with beginning of evolution and occurrence of life from water elements of Universe. Namely HAURVATAT is interfaced with ATUM which began to exist as reflection of god RA on water surface of primary ocean in myths of ancient Egypt. Or HAURVATAT is interfaced with spirit PO in the context of Chinese philosophy and alchemy of Taoism.
Also divine quality HAURVATAT has coordination with MOVEMENT which is necessary condition or paramount factor for existence of life.
ARMAITI - piety or devotion - thigh - global category MATTER.
This divine quality in the context of Zoroastrian mystical philosophy is personification of ground, that corresponds with GEB who personifies terrestrial substance in myths of ancient Egypt. Also ARMAITI corresponds to occurrence of material substance of Universe or global MATTER as a result of MOVEMENT which became existential reason for Big Explosion and occurrence of world reality.
Also divine quality ARMAITI corresponds with potential source for origin and existence of material substance of psycho-physiological matrix of human essence, namely with energetic potency CHING in the context of Chinese philosophy and alchemy of Taoism.
KHSHATHRA VAIRYA - regal power or universal law - abdomen - global world category TIME.
This divine quality in the context of Zoroastrian philosophy is personification of metal and perfect order which is combined with relentless and constant stream of TIME. Also KHSHATHRA VAIRYA corresponds to characteristics of goddess TEFNUT which in Egyptian myths personifies universal law of world harmony and stability.
Also divine quality KHSHATHRA VAIRYA and global category TIME correspond with stream of vital energy CHI which provides stable existence of material substance of psycho-physiological matrix of human essence in the context of philosophy and alchemy of Taoism of ancient China.
ASHA VAHISHTA - perfection or harmony - trunk - global category ENERGY.
This divine quality in Zoroastrian philosophy and myths of Avesta is personification of fire, that corresponds to ENERGY which has resulted from Big Explosion and has converted in MOVEMENT of light. Also ASHA VAHISHTA corresponds with god of air SHU who personifies force or capacity of wind in myths of ancient Egypt.
Also divine quality ASHA VAHISHTA and global category ENERGY correspond with spiritual strength CHEN which is capacity where vital stream of CHI has accumulation for formation of psycho-physiological matrix of human essence.
VOHU MANA - good thought or general validity - chin - global category SPACE.
This divine quality in Zoroastrian philosophy is personification of animals, namely alive essences, that corresponds with soul GUY which is existential gist of psycho-physiological matrix of human essence in philosophy and alchemy of Chinese Taoism.
Also divine quality VOHU MANA has coordination with SPACE which has resulted from Big Explosion and alongside with MOVEMENT is essential factor of life, namely necessary condition for evolution of consciousness and formation of reasonable alive essences, because information and ideas of people have spatial extension.
Also divine quality VOHU MANA corresponds with NUT which is goddess of sky or deity of heavenly space in mythology of ancient Egypt.
AMERETAT - immortality - crown of head - global world category LIFE.
This divine quality in Zoroastrian philosophy and myths of Avesta personifies spring revival of vegetation, that is coordinated with LIFE which is necessary condition for renewal of vital functions in organic tissue of plants. Also AMERETAT corresponds with spirit HUN which is transcendental prototype or idea of LIFE and existence of psycho-physiological matrix of human essence in the context Chinese mystical philosophy and alchemy of Taoism.
Also divine quality AMERETAT corresponds to Egyptian god RA who personifies Sun and solar reflection on surfaces of primary chaos, namely personification of sunlight which disappears at evening but again appears above line of horizon at morning.
AMERETAT has direct coordination with AHURA MAZDA.
Namely AHURA MAZDA as demiurge of Universe is prototype of SPENTA MAINYU and all divine qualities AMESHA SPENTA. But AHURA MAZDA corresponds with AMERETAT and crown of head within physical figure of human body.
Also SPENTA MAINYU as reflection of AHURA MAZDA is initial reason for existence of all divine qualities AMESHA SPENTA. But SPENTA MAINYU corresponds with HAURVATAT and knee joints within physical figure of human body.
Total two demiurges of Universe or world creators AHURA MAZDA and SPENTA MAINYU exist in the context of Zoroastrian philosophy and mythology of Avesta, namely two founders of six AMESHA SPENTA which correspond to symbols of 64 hexagrams of the Chinese canon of changes i-jing and formal levels of physical figure of human body.
And additionally in the context of Zoroastrian philosophy and mythology of Avesta there is secondary display of two demiurges of Universe, namely ANGRA MAINYU who is founder of DEVAS or demonic traits which are shown as antagonists or antithetical counterparts of divine qualities of AMESHA SPENTA.
Divine qualities AMESHA SPENTA are ASURAS or AHURAS as these six deities exist as emanations of AHURA MAZDA, but demonic traits of ANGRA MAINYU are DEVAS.
Contrary in Hindu mythological system, namely ASURAS are demons, and DEVAS are owners of divine qualities. And in the context of ancient Vedic mythology demonic traits and divine qualities of ASURAS and DEVAS are not negative or positive, that differs from concepts of Zoroastrian philosophy and mythology of Avesta.
Parities of DEVAS and ASURAS are displaced in relation to formal levels of physical figure of human body.
Also parities of DEVAS and ASURAS with global world categories and symbols of Chinese canon of changes i-jing are displaced.
As a result demonic traits of DEVAS form antagonistic copy or opposite counterpart who personifies negative motives and impulses of human person.
ZARICHA or SHUD against AMERETAT - knee joints of antagonistic counterpart and head crown of person.
Negative MOVEMENT denies positive LIFE.
Monstrous snake APEP or APOPHIS absorbs solar god RA.
AKA MANA against VOHU MANA - head crown of antagonistic counterpart and chin of person.
Negative LIFE denies positive SPACE.
Goddess of sky NUT does not see solar god RA.
DRUJ against ASHA VAHISHTA - chin of antagonistic counterpart and trunk of person.
Negative SPACE denies positive ENERGY.
Power of air god SHU cannot be realized in heavenly space of goddess NUT.
DRUJ against KHSHATHRA VAIRYA - trunk of antagonistic counterpart and abdomen of person.
Negative ENERGY denies positive TIME.
Goddess of harmonious stability TEFNUT cannot supervise power of air god SHU.
DRUJ in the context of Zoroastrian philosophy and mythology of Avesta is antagonist of two divine qualities of AMESHA SPENTA.
SPANDARMAT against ARMAITI - abdomen of antagonistic counterpart and thigh of person.
Negative TIME denies positive MATTER.
God of ground GEB holds on hands goddess of sky NUT without help of celestial deity of harmonious stability TEFNUT.
TARVI or TARSHNA against HAURVATAT - thigh of antagonistic counterpart and knee joints of person.
Negative MATTER denies positive MOVEMENT.
ATUM cannot create Universe or spirit PO cannot to initiate realization of energetic potency CHING which is metaphysical source for origin and formation of psycho-physiological matrix of human essence.
As a result of counteraction of negative demonic traits of five DEVAS psycho-physiological matrix of human essence cannot develop, namely formation of soul BA which can be immortal cannot be realized, and as a result ethereal body SAH collapses after death of organic body KHAIT.
Also organic body KHAIT cannot revive from death, because immortal soul BA has not been generated during human life as a result of counteraction of negative demonic traits of five DEVAS.
Because ankle joints of physical figure of negative antagonistic counterpart are located below surface of chaos, that is mystical or alchemical reason for destruction of psycho-physiological matrix of human person.
Namely it is possible to tell that existence of ANGRA MAINYU was the reason for occurrence of death, but if SPENTA MAINYU contrary to counteraction of negative displays of global world categories can connect HAURVATAT with VOHU MANA and create immortal soul BA then human person can possess immortality, if to consider concepts of  Zoroastrian mystical philosophy and mythology of Avesta from view points of esoteric myths of ancient Egypt and Chinese alchemy of Taoism.
More detailed information about counteraction of demonic traits of five DEVAS to evolutionary development of psycho-physiological matrix of human essence, also to evolution of mankind civilization and immortality of people I shall try to publish in the future.

Following page gives information about visual identification of movements of human bodies, also about gallery of symbolical images according to which poses of people are compared to symbols of Chinese canon i-jing.

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