The body in ancient Egypt 2

It was stated in the first article that some believe that the ancient Egyptian embalmed the body to preserve it so that the soul would return to it again and that that body would be established based on some texts, including text No. 654 from the body 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 body parts … Shake off the dust from your flesh … etc. – and the first article ended with a question: Did the ancient Egyptians think that this body lying in the cemetery would return to the spirit and rise and live again As stated in text No. 654 of the body of the pyramids in the pyramid of King Tete – or did they mean a body other than that mummified body?

In the Book of Exodus to the Day, this phrase came: “When the“ Ba ”leaves the body, a person sees his body decomposing, and he sees his bones transforming into flesh, and he sees his flesh decaying, and his body parts turning into dust. … and also in the Book of Exodus to the River Chapter 169: “O man, your soul is up to heaven, and your body is lying in the dirt.”

(Body decomposes, bones turn into remains, flesh rots, and body parts turn into dust) And someone says that the soul will return to the mummified body lying in the cemetery !!!!! How do the texts say that it has been decomposed and turned into a restoration ?!

The world of Duat, ruled by Ozir, is the world in which souls who have an etheric form live and in which is the body that will rise, but which body?

It is the spiritual body “Saho” is the one who will arise, and it is the one I talked about on the pyramids. It is not a physical body but an ethereal, spiritual body called (Saho). It is the heavenly body with which man lives in the sky and sails through the universe. It is he who will be in Introduction to the brotherhood (the luminous spirits) … in the forefront of the stars that never die, “as stated in the texts of the pyramid of Titi.

That “Sahoo” body appears after the deceased passes the trial and retains all the intellectual and spiritual capabilities of the deceased. Such an expression applies to the body as a whole and does not apply to each member separately. Therefore we always read texts that contain arms, legs, or The bowels of the heart. Those parts of the body full of spirit and awareness are not of the earth but another dimension.

In ancient Egypt, the physical body was generally the one that returns to the earth. In contrast, the body parts go, or more precisely, its psychological qualities in the form of an ethereal version of that body go to the underworld because each member separately carries psychological and spiritual characteristics; these traits remain alive in the underworld. Even after its separation from the physical body that it leaves on the ground upon death – the ancient Egyptian saw that these psychological/spiritual qualities do not belong to the physical body as a whole but rather belong to each of the members that make up the body and give it the energy of life. When looking at the body as a whole, we notice that it is the future of life energy. And not a donor to it

In the ancient Egyptian texts, we encountered some phrases describing the body parts “Saho” as living entities independent of their own. There are live hands, arms, legs, stomachs, and hearts, but we find the ancient Egyptian language talking about it as if it were a corpse when we come across the whole body. The same idea also applies to the Mesopotamian civilization, which saw each body member, such as the liver, heart, and head, as the centre of psychological and spiritual attributes.

Therefore, in the literature of the Mesopotamian civilization, expressions describing the liver, such as rejoicing or being at rest and describing the heart as softening or strengthening, this does not mean that the inhabitants of ancient civilizations had schizophrenia.

The consciousness of the ancient man was not separated, but rather true, but we are incapable of understanding it.

The ancient man’s vision of life and the soul was different from our vision of it. In ancient civilizations, man used to experience the soul’s life through physical existence, and the interior was manifested through the external. Human consciousness did not separate the soul from the body or between the inner and the outer. Every member of the body is a vessel that carries certain psychological characteristics and capabilities, and there is no member of the human body that does not have an inner existence besides its apparent physical existence.

Likewise, nothing in nature does have an inner existence besides its apparent physical existence. Therefore, in the eyes of the ancient Egyptians, the soul was a unit that combines multiple psychological capabilities and functions with an independent personality distributed among the various members of the physical body. Therefore, the body is often referred to. In plural words such as “hau” (meaning organs), while the word referring to the body as a whole at death expresses “khat” (which is the physical body that perishes and that was embalmed after death and translated into a corpse or lifeless body)

Each member of the body is a vessel that contains one of the characteristics of the soul only when death or during experiences outside the body, the person acquires a self-awareness as a unified entity, which is a feeling associated with seeing the body from the outside, so we find in Egyptian art images of the soul (Ba), which looks at the body lying in front of it. A dead body flying over it.

The ancient Egyptian acquired that inner consciousness of the self as a united (living) entity versus the physical (dead) body during out-of-body experiences or upon death.

And to talk about the rest in the next part.