The myth as an allegory for the path of spiritual ascent
Author: Prof. Dr. Peter Hubral
Category: Taoism
Issue No: 92
The valorization of man (Adam) and devaluation of woman (Eve) in Abrahamic religions results from ignorance of their profound allegorical relationship on the path of enlightenment, which Prof. Dr. Peter Hubral explains with the help of his Dao knowledge.
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Traditional knowledge about the soul
Philon of Alexandria (ca. 25 BCE-45 CE), son of a rabbi, is considered the founder of Jewish philosophy. He, like the Iranian Suhrawardi (1154-1191), the author of the Hikmat al Ishraq (Philosophy of Enlightenment), was familiar with the exercise-based Pythagorean/Platonic philosophía. Both still knew their metaphors and still knew:
Adam and Eve symbolize two contrasting facets of the soul within us,
animus, the male, and anima, the female. They also knew that with increasing civilization animus diminished and anima, which predominantly characterizes us today, increased.
Both still belong to the wisdom seekers, who already in shamanic times in meditative introspection gained a more profound knowledge about the soul (psyché) than we have today. This has been preserved in the “knowledge of Qi” in my Dao school (taijixue.de) until today. It was discovered 10,000 years ago. I report about it in the book Der Glaubensfreie Universelle Erleuchtungsweg (DGUE). There I show that psyché, about which masters of philosophía report extensively, turns out to be the equivalent of qi. What is it about?
Just as water is the generic term of the triplet (ice, water, steam), so is qi for (xing, qi, shen), translated as (body, qi = life energy, mind), and psyché for (sóma, psyché, pneúma), translated as (body, soul, mind). This is one of many indications for Qi = psyché (soul), which to my knowledge has not been recognized yet. Even more, just as water changes from ice to steam and vice versa, this also happens, as I show, in introspection for qi = psyché. While water has three states of aggregation, qi is the mixture of xing and shen. Likewise psyché is the mixture of sóma and pneúma.
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Ascent and descent of psyché
The perception of qi in the Dao practice I have been familiar with since 1997 changes in three stages from xing to shen This brings forth all Dao knowledge (taijixue) of the beyond. This likewise, as I realized, affects the perception of psyché from sóma to pneúma in the practice equivalent to it (Figure 1) of philosophía. Thus – in the ascent (anagogé) of the psyché (arrow I in figure 2) – the knowledge (epistéme) is acquired that was lost in the descent (katagogé) of the psyché, the spiritual act of creation (arrow II in figure 2). I have reported about the ascent in Noah’s Ark (TV 90) and the descent recognized with it in Fall of Atlantis (will appear yet). Here follow further details, which I specify in DGUE.
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The enlightening practice of dying
Plato (428/427-348/347) calls the practice (Figure 1) that makes ascension possible meléte thanátou (practice of dying) and assigns it the attribute phaidros (bright, illuminating). It proves to be the equivalent of the Dao practice. It has nothing to do, as unÜBTE interpreters of philosophía claim, with reflection or contemplation on dying and death. This is “poetry”, because
“Dying” is an allegory for practicing and “death” for the enlightenment thus acquired.
On this Plato (Phaidon 64a) says: “Other people are probably unaware that those who correctly EXERCISE the philosophía do nothing but ‘die’ and be ‘dead’.” With this he refers to the world-away practice.
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Philosophía = With philía to sophía
Philosophía, translated as love of wisdom, arose through ignorance of the metaphors of philosophía recognized in the ascent of psyché (arrow I), for which originally applies: with philía to sophía (wisdom). Thereby the philía, which is increasingly experienced in the ascent, is much more profound than the love imputed to it. This is also true for the sophía acquired with it, because successful practitioners recognize with practice progress (P in Fig. 2): The (spiritual) heaven (ouranós) gives them “out of itself (kat’hauta),” the unique imperishable universal experiential knowledge (epistéme). This increases as they overcome their attachment to the earthly, “earth (gaía, A),” in ascension. Genesis (1.28) refers to this: “Subdue the earth!”
The three immaterial body regions
The realm explored in ascension (from A to D) comprises – in the terminology of my Dao school – the three worlds (You, Wuyou, Wu) = (being, mixture of being and non-being, non-being) and their world contents (Xing, Qi, Shen). Thereby was recognized by enlightened masters*innen in the introspection (picture 1): Xing is to be assigned to the immaterial (metaphorical) head space (Tian Men), Qi to the heart space (Jiang Gong) and Shen to the lower belly space (Di Fu). In my school, the rule is:
“The head is the tool of the heart (Xin).”
What is true of the three-stage perception of qi (arrow I) is also true of that of psyché, which Suhrawardi calls nafs (see DGUE).
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About the author: Prof. Dr. Peter Hubral
Dr. Peter Hubral is a retired professor of geophysics. He has written five books in German and English in which he shows that the Pythagorean/Platonic school of self-knowledge and world-knowledge has died out – as a result of the loss of its unique practice. However, its essence has survived to this day in the teachings of Dao Master Fangfu.
This article appeared originally on the German Homepage of Tattva Viveka: Adam und Eva
