4. Resultados
4.2 Modelo de Circuito Permanente de Orientación en el Parque del Oeste (Madrid)
The communicating bridge between the Neteru and the human condition is what de Lubicz called the "innate intelligence," and which the Egyptians called the "intelligence of the heart." It does not refer to cerebral intelligence or intel
lect.
which is acquired primarily through physical conditioning and experience.Innate intelligence is resident in human life, inscribed in the matter of which it is mmposed. Most importantly, it is retained through all the possible transforma
tions human life may experience-while awake or asleep, conscious or uncon
scious, "alive" or "dead." This parallels the Egyptian concept that the conscious
oess originating out of the primeval substance, Paut, is the active force behind 1he sentient powers in human life.
The Egyptian mind emphasized the use of three qualities that enable the ..wakening of innate intelligence. These qualities may be employed by us as well, so that we may return to the vast wellspring of wisdom known as the Sacred Science.
I
Simultaneity
In Egypt, the course of nature was also perceived as the natural course of human life. All physical phenomena were viewed in the context of natural cyclic processes, such as the budding, fruition, and hibernation of plant life and the rise and fall of the Nile River.
However, cyclic life was not viewed as a linear process with a beginning and an end. Rather, it was perceived as a series of natural transformations, with all events in any cycle occurring simultane
ously on more than one level of manifestation.
Figure 3-The Asar Image: The circle-wound Asar, representing the cyclic flux of active and passive forces in natural life.
In modern times, the idea of Simultaneity was articulated by psychologist Carljung with his concept of synchronicity-a non-causal connecting force-in the physical universe. In this view, there may be no coincidental occurrence of simultaneous events that are connected by meaningful attributes. Rather, such occurrences point to an underlying principle from which they all mutually arise.
In the Egyptian mind, Simultaneity makes it possible for human life to partic
ipate in divine experience by becoming aligned or connected to this underlying principle. Activity on divine levels is viewed as timeless-continuously taking place as activity on the material plane takes place, even though it is not percepti
ble in the physical sphere. By crossing this sphere, the experience of the Neteru and their powers may be directly accessed, as the "inner" or "after" lives share the same dimension. The connection is made through the events of natural trans
formation. And with this device (if it can be harnessed or mastered), there can be no "cessation of life" or "death." Rather, there is a continuation of the cycle on another level of experience. "Plane" or "dimension" may also represent the meaning of "level." The salient point is that experience in other than the physi
cal realm is denoted.
and
of
the
physi-The metaphor of Simultaneity is expressed in Egyptian thinking through the great Osirian mythos. Tradition says that Asar was the first regent of Egypt and regarded as the father of the Egyptian race. In the myth, he was murdered at the hands of his corrupt brother Set, and his body was restored and elevated as sov
ereign of the supernatural worlds in a series of magical acts that were emulated in the Egyptian Mysteries.
The story is filled with a wealth of symbolic elements which depict natural processes existing in a continuous flux of apparent life and death. Asar is the Neter representing the active and passive germinal principle of all the activities of agricultural life-cyclic growth as well as the unsown, latent phase of organic forms. Osirian consciousness is thus continuous participation in the overall nat
ural cycle through life, death, or any transformative experience.
Pairing
The ancient Egyptians perceived every principle along with its inverse or compli
mentary aspect. The notion of "Pairing" applies to all ideas, in the manner that bal
ance and symmetry is sought in art.
This is not to say that ideas were countered with opposite ideas, a pattern observed in philosophical religions such as Zen Buddhism.
Rather, a concept was understood together with its opposite. This view was expressed in sacred images, such as the two guardians of the royal crown-the vulture Nekhebet and the cobra Wadjet. It also pertained to geography; as in the categories of the red (desert) and the black (cultivated) lands of the country; to the heraldic plants of the lotus and papyrus, and the Valley and Delta regions of the Nile.
Figure 4-Nubti, The Heru-Set Image: The features of Heru and Set in synthesis, depicting the conciliation of opposing forces.
The metaphor of Pairing is supremely expressed in the great Heru-Set mythos. The two Neteru-Heru and Set-represent on one level certain polar opposites in the physical universe: ascension and fixation, or movement skyward and movement earthward. In myth, the two divinities are portrayed in continu
ous conflict and antagonism. They contend over the throne of Egypt, magically annihilate each other's possessions, and engage in a batde of cosmic proportion that affects the land of Egypt and the peace of the heavens.
But in the Egyptian world order, resolution is also implied in these contradic
tory forces. Many deities represented this phenomenon as they merged with or combined their natures with others. One such deity, known as Nubti, embodied Heru and Set as a double-headed image with one body. This representation was a metaphor of Horian consciousness, the resolution of opposing forces and impulses through synthesis.
Association
Nothing is perceived as separate or out of context from everything else in the Egyptian mind. There is always a correspondence existing between any one thing and others, through all pos
sible realms of manifestation in nature.
Traditional Hermetic philoso
phy states, "That which is above is that which is below." This is based on the premise of associative thinking as the Egyptians used it and is believed to be the founda
tion of the magical technology which enabled transformation of both energy and matter to take place. The maxim suggests that higher principles are embodied in their lowest counterparts, no matter what the specific causal force may be. In this thinking,
Figure 5-The Djehuti Image: Recorder and messenger, represents the principle of Association and communication through all the worlds.
and
the one
there can be no ultimate good or evil, because all things in our world are mirror images of subtler worlds. There can only be gradations of what essentially is divine force in all cases, which manifest in sky, earth, plant, animal, and human life.
The metaphor for Association is expressed in the activities of Djehuti, the Egy ptian Neter who bridges the physical and nonphysical worlds. He is the trans
lator par excellence, conveying the power of the primordial sound. His function is to ensure transmission of the divine pattern into the terrestrial world, where it is employed as language, architecture, and sacred ritual. Through him, Association with divine principles becomes possible. Djehuti also impels the cul
tivation of Hermetic consciousness, the comprehension of the phenomenal world in context with its divine origin and the multiple realms in which it exists .