The Spiritual Bodies of the Ancient Egyptians
The ht, jrw, Khat, Sha and Shat:
In the Ancient Egyptian tradition the individual is seen as being composed of several different bodies or energies, each of which interact to some extent with the others. The first of these to be considered is the physical body itself. In life this was frequently referred to as the ht or the jrw meaning "form" or "appearance." This emphasizes the body as the physical form in which someone appears effective in life. After death, however, the body was referred to as the Khat, also known as the Sha or Shat, meaning that which is corruptible. Each of these terms, both for the living body and corpse, imply at once the body is both a receptacle for higher energies, yet is subject to the forces of impending aging and decay (Naydler 1996.188-189).
The Ka:
The Ka is perhaps one of the most difficult concepts to describe for there is no clear modern translation for this word. Essentially it appears to mean "double" as well as "vital force" and is a clear reference to a part of the individual that transcends the death of the physical body. Egyptologist Richard Wilkinson explains that "in all periods it is used as a term for the creative and sustaining power of life" (Wilkinson 1992.49). The Ka also came to be seen as a symbol of intellectual and spiritual power (Lurker 1980.73). As such, the essential meaning behind this concept is one of vitality and energy inherit in all living things. The hieroglyph for the Ka is two arms raised almost as if mirroring each other. This glyph, used as an amulet, was worn to preserve the life force of the wearer (Lurker 1980.73). Interestingly, after the physical body, it is the Ka that is closest to the physical world and is the essence of the self that absorbs the energy of the offerings left during ritual and at the tombs.
In mythology it is the ram-headed Neter Khnum who fashions the Ka of each individual. One text from Luxor shows the prince Amenhetep III on a potter's wheel with his Ka as Khnum creates these, while the Goddess Hwt-Hrw looks on bestowing life in the form of an Ankh on the young prince (Lurker 1980.74). John Anthony West states that the "Ka is the power that fixes and makes individual the animating spirit" (West 1985.64). In this context we can see that the Ka becomes the bridge between the spiritual self and the physical realm.
In examining the texts it quickly becomes clear that the Neteru themselves were felt to possess a Ka. Egyptologist Dimitri Meeks explains that the vital force that the ancients ascribed to the Ka acts in such a way as to give each Neter the ability to take creative form infinitely (Meeks 1996.71). Because of this ability, it was this essence, the energy of the Neter's Ka, which was felt to temporally inhabit statues and other magical images during ritual. Further this concept helps to explain how a Neter may express itself, making its presence felt in any number of places at the same time.
The Ba:
From the Ka we move on to the closely related doctrine of the Ba. Most Egyptologists refer to the Ba as being similar in meaning to the modern concept of the soul. However, this is an understatement. In fact, it is best understood as meaning "spiritual manifestation." In the earlier Egyptian texts the term Ba was used to signify the esoteric or hidden essence of the Neteru (Lurker 1980.31). In this respect it isn't uncommon to find one Neter as representing the spiritual manifestation of another. We see this in such examples as Ausir being perceived as a Ba of Ra, the Benu bird as a Ba of Ra, and the Apis Bull as the Ba of Ptah (Lurker 1980.31, Wilkinson 1992.99). In such cases these representations give us a clue into the deeper nature of the Neteru being discussed in the texts.
In relation to the human experience Richard Wilkinson explains that "the ba was a spiritual aspect of the human being which survived - or came into being - at death, and which was imbued with the fulness of a person's individuality" (Wilkinson 1992.99). In this regard the Ba of an individual is portrayed in Ancient Egyptian religion as having the head of a human and the body of a bird - usually a falcon. In practice it is this form, this spiritual body of the individual/magician, which travels between the different worlds or spiritual realms.
When considering the Ba in relation to ritual work it becomes obvious that the Ba of a Neter is its ability to manifest in a variety of forms. For example, it was believed that a Neter could appear as any number animals (Wilkinson 1992.99). Hence we see the association of a variety of animal forms to any particular deity. In this respect too we find that like the Ka, the Ba of a Neter can take form in and through the statue used in ceremony. So, in essence, during ceremony the Ka, being the creative - sustaining power of life and double of the Neter; and the Ba, as the spiritual manifestation of the Neter, merge as one within the statue. In the temple of Dendera we find a text which illustrate this ritual practice. In the "pure room" an image of Nut is carved in the ceiling along with representations of the twelve hours of the day. Here, at the appropriate ceremonial hour, the statue is revealed in order that, as the accompanying texts explain, the "ba-soul might unite with his image" (Meeks 1996.195).
In addition a reoccurring theme emerges in many of the ancient texts; the realization that, whether for the Neteru or the individual, the uniting of one's Ka with one's Ba are essential for the being's effectiveness (West 1985.64). For, as Egyptologist A. Lloyd explains "Essentially, the Ka is the individual's vitality, the Ba the capacity for movement and effectiveness" (Lloyd 1989.117-133). These two concepts, the Ka and the Ba, play the greatest role in our understanding of ritual work and the use of magical images.
The Akh, Khu and Sahu:
Before moving on to further discussion of ritual there are several other Ancient Egyptian concepts that will aid you as you develop in your practice. One is the Akh, sometimes referred to as the Khu. This term means "transfigured spirit," the "shining one" or "luminous one." Beyond the Ba this spiritual body is one's higher spiritual self, the immortal spirit or, as the Ancient Egyptians explained, that part of the person that is "imperishable" (West 1985.65). Egyptologist A. Lloyd explains that the Akh "differs in character from all the other entities as it represents the total person in a state of beautitude and power beyond the grave, i.e., nothing less than the deceased reconstituted and placed in all respects in a position where he can function according to the Egyptian concept of the blessed dead" (Lloyd 1989.117-133). From here the highest state being, known as Sahu to the Ancient Egyptians, may be attained. Sahu is, in essence, a union with the Neteru; a merging with the divine. This is the ultimate goal of the magician following the Ancient Egyptian path.
The Khaibit, Haidit and swt:
One of the more mysterious components of the individual is the Khaibit, Haidit, also the swt all three of which refer to the "shadow" or "hidden" self. Again, Dr. Lloyd explains this was the portion of the person "regarded as an essential part of the living person, [yet] most often connected with the dead." He continues by demonstrating that the shadow "has close affinities with the mummy and is why in temple depictions of the deceased you will find him [the shadow] usually in black (an upright individual darkened in color)" (Lloyd 1989.117-133). In New Kingdom tombs the Khaibit was often portrayed as leaving the tomb with the Ba of the individual. Interestingly this aspect of the self was seen as being protective in nature (Lurker 1980.110). The shadow would seem to correspond closely to modern conceptions of a ‘ghost.'
The Ren:
Finally we need to examine the concept of the Ren, a term which means "name." To the Egyptians naming a thing made it real, definable and part of the temporal world. To know the true name of a person, entity or Neter was to have power over it, for the name contained its owner's complete identity and being (Lurker 1980.83, Meeks 1996.97). For this reason each Neter had a secret name which embodied their power and individuality (Meeks 1996.97). This is clearly implied in the legend of Aset and Ra in which the goddess tricks Ra into revealing his real name to her in order that she may have power over him (Ions 1968.62). As a result we find that many of the "known" Neteru names are titles more than actual names. For example Hwt-Hrw translates as "House of Horus," Nebet Het translates as "Lady of the House," Aset as "throne" and so on. Each of these give us a clue into the nature of the deity being referenced, yet in themselves they are not names so much as titles. Unfortunately we may never know their true names. More than likely this was reserved for the very high priesthood.
The intense significance of names in Ancient Egyptian esoteric thought is further exemplified in the names of the Kings. From the Old Kingdom on the Pharaohs traditionally had five known names, as well as at least one secret name. The three most frequently known to the public were the Horus name, the Praenomen name and the Nomen name. The Horus name is that which equates the King as the Neter Heru. The Praenomen name was given at the king's ascension to the throne and follows the traditional title of Nisw-bity, meaning king of ‘duality' thus king of the ‘two lands' - upper and lower Egypt. The Nomen name is the king's birth name, and is the name which scholars use when referring to the various kings. The other two names that a king would possess are the Two-Ladies name and the Golden Horus name (Collier & Manley 1998.20). In the same respect initiates had both public or known names and at least one secret name. This secret name or Ren embodied the spiritual essence of the individual.
In relation to understanding the energies involved in the ritual use of the statues of the Neteru we find a connection here as well. Once again I would like to turn to Egyptologist Dr. Lloyd who explained that while the Ka was the Neter's vitality and the Ba was its ability to move and be effective it is the Ren which represented the entity's individuality in terms of physical appearance and personality (Lloyd 1989.117-133). It is a being's Ren that contains its uniqueness and distinction setting it apart from others while providing the means to express itself in the temporal world as an entity unto itself. In ritual the use of the various names during the invocations of a Neter are critical as they help to draw the essence of the Neter into the statue being used. Even though many, if not all, of the names may only be titles reflecting an aspect of the Neter's personality, the reality is that you are aiding the Neter's individuality to come through in order that it may express itself through the vehicle of the Ka, Ba and ultimately the statue as the ht - the Neter's body. Through these three vital factors the statue begins to take on a life of its own as a receptacle for the divine essence of the Neter to manifest in ceremony.
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