Spiritual Birth Rituals P1

 

Spiritual Birth Rituals

At Ancient Egypt

Exiting the body from consciousness was the goal for which the spiritual birth rites were held in ancient Egypt, and it is the context in which psychological and spiritual terms can be understood in ancient Egypt such as

Ka, Ba, Ah, Saho

For example, the word “ba” is usually translated in our modern languages ​​as soul, but it means precisely the disembodied soul or “the soul as it leaves the body”.

The ancient Egyptian, in his ordinary daily life, lacked the sense of ego that modern man feels, so if the ego in our view is the center that embraces multiple abilities and functions such as thinking, feeling, desire and intention, the ancient Egyptian did not have an equivalent concept to this central ego, but rather He attributed these psychological and spiritual abilities and functions such as thinking, feeling and desire to the scattered members of the body, each of which takes an independent personality. In many cases, he saw that these psychological abilities do not stem from the human soul, but rather stem from the “nitro.” (Divine entities) that form the roots of the human soul.

From this perspective, we can understand the ancient Egyptian texts that invoke the members of the human body and venerate them as divine entities, and are in fact a means to preserve the unity of the soul distributed among the various members of the body. Among those texts, for example: “My hair is Nun, my face is Ra, my eyes are Hathor, and my ears are Wibwaite....and so on until we reach the feet.” And the text ends by emphasizing that there is no member of the body. The body is not inhabited by a divine entity.

In the text of Al-Ahram a text confirms this idea. The text says: “O Osiris, as you possess your heart and as you possess your feet, and as you possess your arms… So my heart has become my property, and my feet have become my property, and my arms have become my property… It has been set for me.” Ascension so that I can ascend above it to heaven.. Here I am ascending to heaven amid the fragrance of incense rising from the censer.”

The idea of ​​man possessing the members of his body expresses a new level of consciousness in which the various qualities and psychological abilities that inhabit the members of the body are combined in one center of consciousness - this center does not lie in the physical body, but goes beyond it to the spiritual / causal body, which is what is called (Saho).

It came in the text of the pyramids on the lips of King Wanis: "The parts of my body have become united after they were hidden... I have been resurrected today in a true form, in the form of a living soul."

The image of the living soul is the new image that King Wanis acquired after regrouping the members of his spiritual/etheric body "Saho", which was expressed by text No. 654 of the text of the pyramids from the pyramid of King Titi, where the text says: "Get up, King Titi... Hold your head." ...and gather your bones and the members of your body ... shake off the dust from your flesh." That body is the heavenly body with which he will live in the heavens and sail with him in the universe, and he will be at the forefront of the brotherhood (the luminous spirits), and this implies that the experience of tearing The body of the King and Nice made him reach a feeling of self-unity and completeness and a strong feeling that he has become a living soul with a complete independent personality, or in other words the experience of rupturing the body is the obstacle that a person must pass in order to reach complete self-awareness, but this principle does not apply On the king and the elite of the wise and enlightened.

The king returns to his ka or to his kawat while he is in a state of consciousness that enables him to absorb and digest this energy instead of it being absorbed and digested. The king retains his self-awareness alongside his awareness of “ka” as an absolute concept. This self-awareness is the reason for feeling the "ka" as a spiritual consort or an etheric version of the physical body.

It came in the text of Al-Ahram in Text No. 18: "Oh King, Wanes...the arm of your cackle is in front of you and behind you...O King and Nice, the feet of your cackle are in front of you and behind you..." And this is how the king's "ka" is invoked part by part.