Gilgamesh was 'designed' by Aruru: Two-thirds of him is god, one-third of him is human. The Great Goddess [Aruru] designed(?) the model for his body.

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Both Fuxi (Fu Hsi), and also Nüwa, are the god and goddess husband and wife credited with being the ancestors of humankind after a devastating flood. ...
A stone tablet, dated 160 CE shows Fu Xi with Nüwa, who was both his wife and his sister.

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Gilgamesh is awesome to perfection. It was he who opened the mountain passes, who dug wells on the flank of the mountain.
It was he who crossed the ocean, the vast seas, to the rising sun, who explored the world regions, seeking life. It was he who reached by his own sheer strength Utanapishtim, the Faraway, who restored the sanctuaries (or: cities) that the Flood had destroyed! ... for teeming mankind.

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...Fu Hsi was not a man but a god coupled with the Universal Muse, the Goddess of Creation, Nu Kua (Nuwa). Chinese traditions, according to Walter, date tales about Nu Kua back to at least 2500 BCE. The "gua" of the bagua are part of her name, "kua."

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Details of the Nuwa flood stories clearly share commonalities with other Global Deluge traditions, and are worthy of note:

* global flood or calamity (Gong Gongs destrucion)
* destruction of humanity and animals (explicitly described)
* select pair survives calamity (Fuxi & Nuwa in most Chinese versions)
* select pair survives in a boat or gourd (Zhuang version)
* similarity of names (Nuwa, Noah, Nu, Manu, Oannes, etc.)
* rebuilding humanity after devastation(explicitly described)
* colorful heavenly object (5 colored pillar)

The bagua (Pinyin: bā guà; Wade-Giles: pa kua; literally "eight trigrams") is a fundamental philosophical concept in ancient China. It is an octagonal diagram with one trigram on each side. The concept of bagua is applied not only to Chinese Taoist thought and the I Ching, but is also used in other domains of Chinese culture, such as fengshui, martial arts, navigation, and so on.

There are two possible sources of bagua... The first is from traditional Yin and Yang philosophy. The interrelationships of this philosophy were described by Fuxi (Fu Hsi) in the following way:
* The Limitless (Wuji) produces the delimited, and this is the Absolute (Taiji)
* The Taiji produces two forms, named yin and yang
* The two forms produce four phenomena, named lesser yang, great yang (Taiyang also means the Sun), lesser yin, great yin (Taiyin also means the Moon).
* The four phenomena act on the eight trigrams (ba gua), eight eights are sixty-four hexagrams.

It is the oldest book on earth and still enjoys astounding popularity today.
It is actually a 3000 year old digital computer.
Confucious the Chinese Sage used it.
It was the worlds first Psychic Hot Line.
One researcher believes that it predicts the end of civilization, in the year 2012.
It was the worlds first communist doctrine.
I believe that the Yin, Yang concept was developed from it.
I believe it works because it contains posthypnotic suggestions.
It's 64 ancient symbols are written in modern day computer language.
Many believe that this ancient oracle is actually a bridge to the spirit world.
The I Ching code may be a link to our extraterrestrial ancestors
The I Ching concept was 4000 years old when it was first printed, 3000 years ago

Daoist Alchemy in the West: The Esoteric Paradigms

In Germany, Daoist alchemy was first introduced through the publication of Richard Wilhelm’s The Secret of the Golden Flower (1920’s in German, 1931 in English), a small esoteric Daoist text selected from the Daozang canon, with a commentary by C. G. Jung. Wilhelm also published early German translations of the Yijing (with Daoist influenced commentary) and the Daodejing (1924). Wilhelm’s translation of the Yijing was extremely popular in its English translation (1950) in both Britain and America. [23] In 1910, Martin Buber published a German translation, with commentary, on the Zhuangzi (the other classic work of Daoist philosophy). Buber drew parallels between Daoism and Hasidic Kabbalah as shown in a common use of tales and parables of spiritual masters, religion as social protest, an ethic of unconventionality, common meditation-visualization techniques with a goal of mystical union. [24] From the 1920s to the 1970s, Martin Heidegger drew on German translations of the Zhuangzi and the Daodejing (as well as Zen Buddhist texts) as primary sources for his philosophical reflections after writing Being and Time. In fact, Heidegger made his own translation of the Daodejing. Concepts such as being-in-the-world, releasement, letting-be, his affirmation of worldliness and “openness to Being” all seem resonant with primary Daoist teachings. [25]

...Chinese teachers, like Master Hua Jing Ni, have continued to write and publish prolifically and many have started Daoist organizations in the West in the form of training programs, schools, universities, and institutions for advanced training in Daoist medical and martial arts. In turn this is complimented by a growing American interests in martial arts, internal alchemy, and Daoist techniques of healing and self-development. Students of these Chinese teachers have written works that explicitly tie Daoism to Western esoteric traditions, in areas such as esoteric cosmology, Kabbalah, magic, occultism, and the teachings of specific Western masters, such as Gurdjieff. Increasingly, Daoist esotericism is resonant with Western esotericism in “matching terms” to form a basic vocabulary that is not strictly Eastern or Western, but a bit of both. At this stage, the comparative synthesis is far from fully developed but shows a deepening integration by those who are practioners of both traditions. However, the emphasis for contemporary practitioners is far more on “embodied spirituality” than on any particular essentialist ideology; the goal of actualizing energies latent within the body seems to be the normative goal. The esoteric alchemical texts of physical transformation are far more influential in this period than the early classic philosophical texts because the latter texts are tied to spiritual practices inseparable from a concern with alternate perceptions at the somatic, sensate level. Daoism in the context of esotericism offers an entrance into energy practices, meditation, visualization, and martial arts that is far more grounded in body work and self-development than earlier Western interests. The “internal alchemy” practices written about by Western students of Chinese teachers are particularly tied to visualization and magical techniques highly congruent with many of the practices in Western esoteric magical societies.