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meluhha · 2 years ago

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spirituality in ancient EGYPT

The earliest evidence of spirituality in ancient Egypt dates back to the Pre-dynastic period, around 5000-3100 BCE. During this time, the people of Egypt practiced a form of animism, in which they believed that everything in the world, including inanimate objects, possessed a spirit or life force. This belief is evident from the various amulets and figurines found in the archaeological record, as well as in the elaborate burial practices that were developed during this period. As time passed, the religion of Egypt evolved and became more complex, with the emergence of gods and goddesses associated with different aspects of the natural world, such as the sun, the river Nile, and the afterlife.

Mummification began in ancient Egypt around 3500 BCE and continued until the end of the Pharaonic era in 332 BCE, with the conquest of Egypt by Alexander the Great. However, mummification was not practiced continuously throughout this time period, and the methods and extent of mummification varied over time. The peak period for mummification was during the New Kingdom (1550-1070 BCE).

Some of the earliest known deities from Egypt's pre-dynastic period (c. 5500–3100 BCE) include:

Set: Originally worshipped as a god of the desert and chaos, Set was later demonized as a god of evil and chaos.

Horus: A sky god and god of kingship, Horus was one of the most important deities in ancient Egypt. He was often depicted as a falcon or as a man with a falcon head.

Hathor: A goddess of love, fertility, and joy, Hathor was often depicted as a cow or as a woman with cow's horns and ears.

Anubis: A god of mummification and the afterlife, Anubis was often depicted as a jackal or as a man with a jackal head.

Osiris: A god of the afterlife, Osiris was one of the most important gods in ancient Egypt. He was often depicted as a mummy or as a man with a green skin.

By 3200 BCE, The ancient Egyptians developed their own system of writing called hieroglyphs, which was primarily used for religious texts and inscriptions on temple walls and tombs.

Ka & Ba

In ancient Egyptian religion, the ka was a concept that referred to an individual's life force or spiritual essence. The ka was believed to be an essential component of an individual's identity, and was thought to be created by the gods at the moment of their birth.

The earliest evidence of the concept of the ka comes from the Old Kingdom period (c. 2686–2181 BCE) and is found in the Pyramid Texts. These texts, inscribed on the walls of the pyramids of pharaohs, contain spells and incantations intended to aid the deceased in the afterlife.

In the Pyramid Texts, the ka is described as the "double" of an individual, and is often depicted as a person's shadow. It was believed to be a kind of spiritual twin, which could leave the body at will and travel to other realms, including the afterlife. The ka was also thought to be nourished by offerings of food and drink, which were left at the tomb of the deceased.

Over time, the concept of the ka became more complex and was linked to the concept of the ba, which was another aspect of an individual's spiritual identity. The ba was associated with the idea of personal transformation and was often depicted as a bird with a human head. Together, the ka and ba were thought to constitute an individual's spiritual essence and were essential for their survival in the afterlife.

Ma’at

Ma'at is an ancient Egyptian concept that encompasses the principles of truth, balance, justice, order, and harmony. It was one of the most important and central concepts in ancient Egyptian religion and philosophy, and was considered essential to the functioning of the universe, society, and individual life. The concept of Ma'at has a long history in ancient Egyptian culture, and its origins can be traced back to the Old Kingdom period (c. 2686-2181 BCE).

The term "Ma'at" itself refers to both the concept of order and the goddess of Ma'at, who was one of the most important deities in the Egyptian pantheon. As the goddess of truth and justice, Ma'at was responsible for maintaining the balance and harmony in the universe, and for ensuring that people acted in accordance with ethical and moral principles. She was often depicted as a woman with a feather on her head, and was associated with the scales of justice.

The principles of Ma'at were reflected in many aspects of ancient Egyptian society, including law, politics, and religion. The Pharaoh, for example, was considered the embodiment of Ma'at on earth, and was responsible for upholding the principles of justice, order, and harmony in society. The ancient Egyptians also believed that the dead were judged according to the principles of Ma'at, and that their souls would be weighed against her feather in the afterlife.

The concept of Ma'at was also closely linked to the ancient Egyptian belief in the cyclical nature of time and the universe. The Egyptians believed that the universe was created and destroyed in a continuous cycle, and that the principles of Ma'at were essential for maintaining the balance and order in this cycle. This belief in cyclical time was reflected in the Egyptian calendar, which was based on the annual flooding of the Nile River and the cycles of the sun and moon.

Over time, the concept of Ma'at evolved and became more complex. During the Middle Kingdom period (c. 2055-1650 BCE), for example, the principle of Ma'at was extended to include social justice, and the idea that people should treat each other with fairness and respect. The concept of Ma'at also played an important role in the development of ancient Egyptian theology, and was linked to the concept of the divine order, or the cosmic plan for the universe.

Heliopolitan Creation Myth

The most ancient creation myth of Egypt is known as the Heliopolitan creation myth, which originates from the city of Heliopolis in Lower Egypt. It dates back to the Old Kingdom period (2686-2181 BCE) and was later popularized in the Middle Kingdom (2055-1650 BCE) by the priests of Heliopolis.

According to the Heliopolitan creation myth, the world began as a swirling mass of chaos and formlessness called Nun. From Nun emerged a sacred mound, on top of which the god Atum appeared. Atum then created his children Shu (the god of air) and Tefnut (the goddess of moisture), who in turn had two children, Geb (the god of the earth) and Nut (the goddess of the sky). Geb and Nut had four children, Osiris, Isis, Set, and Nephthys.

The creation of the world was not just a physical act, but also a spiritual one. Atum was believed to have created the first pair of humans, Shu and Tefnut, through the power of his own divine essence. Humans were believed to have been created to worship and serve the gods, and to maintain ma'at, the cosmic balance of order and harmony.

The Heliopolitan creation myth was a central part of Egyptian religious belief throughout much of its history. It influenced the way Egyptians thought about the nature of the universe and their place within it.

MEDITATION

Maxims of Ptahhotep (5th dynasty ( 2498 BCE to 2345 BCE))

This is an ancient Egyptian literary work that contains wisdom and advice on a range of topics, including social etiquette and leadership in which one of the recurring themes is the importance of listening to others and being still in order to gain knowledge and wisdom.

For example, in other sections, Ptahhotep advises, "Be silent when you hear speech until you know how to reply. Then you will increase your knowledge, and your words will be worth more than theirs." (Maxim 14). "Be silent when you hear a word, and do not rise up against it." (Maxim 17)

In another section, he says, "If you desire to listen to the words of others, then sit down and listen attentively. Do not interrupt them, for it is not polite to speak before one who is greater than you in position or age." (Maxim 19)

These maxims emphasize the value of being patient and respectful in social interactions, and suggest that by doing so, one can gain knowledge and wisdom from others.

Pyramid Texts (5th & 6th dynasty (c. 2400-2300 BCE))

In this collection of ancient Egyptian religious texts, there are references to a practice called "standing still," which involves remaining motionless and focusing the mind. The texts describe this practice as a way to commune with the gods and gain spiritual insight.

Story of Sinuhe (12th dynasty (around 1950 BCE to 1800 BCE))

One part mentions that when Sinuhe was living among nomads, he spends much of his time alone, contemplating the beauty of the desert and the stars. He also engages in physical exercises and breathing techniques that help him achieve a state of calm and inner peace.

Additionally, there are several scenes in which Sinuhe is described as sitting quietly and reflecting on his life and his place in the world. In one such scene, he says: "I sat in the temple, thinking of my life. I pondered on the things that had happened to me, and I said to myself: 'What is life but a shadow, a dream that passes?'"

In addition, there are depictions of figures in seated postures with their eyes closed or half-closed, which could be interpreted as meditative states. For example, the god Osiris is often depicted in a seated posture with his eyes half-closed, which is thought to represent a state of deep contemplation and spiritual insight.

NON DUALITY

The Pyramid Texts, which date back to the Old Kingdom (c. 2686-2181 BCE), contain many passages that suggest a belief in non-duality, such as references to the unity of the king with the gods, the merging of different elements (e.g. water and sky), and the idea that the dead become one with the cosmos.

The concept of Ma'at, which was central to Egyptian religion from at least the Old Kingdom period, represents the idea of cosmic order and balance. It suggests a belief in the interconnectedness of all things and the importance of living in harmony with the natural world.

The Coffin Texts, which date to the Middle Kingdom (c. 2055-1650 BCE), contain many references to the idea of the soul being united with various gods, suggesting a belief in the unity of all things.

Pyramid Text references:

Pyramid Texts contain several references to the universe and the cosmos, as they were believed to be closely linked to the afterlife and the journey of the deceased.

One of the most famous examples is the creation story in Utterance 600, which describes the emergence of the universe from the primeval waters of chaos. In this text, the god Atum is described as a self-created being who rises from the waters and brings forth the other gods and the world around them.

Other Utterances in the Pyramid Texts describe the sky and its various components, such as the sun, moon, and stars. For example, Utterance 518 describes the sun god Ra as traveling through the sky on his solar barque, while Utterance 417 describes the stars as the "imperishable ones" who guide the deceased on their journey through the afterlife.

Shabaka Stone

The Shabaka stone is an ancient Egyptian artifact, dated to the 25th dynasty (c. 750-656 BCE), which contains a version of the creation myth known as the Memphite Theology. The stone is named after King Shabaka, who had the text inscribed on it in order to preserve it for future generations.

According to the Memphite Theology, the creator god Ptah spoke the world into existence by uttering a series of magical words. The universe was created through the power of his speech and his heart, which was seen as the source of his creative energy. Ptah was also associated with craftsmen and artisans, and was said to have fashioned the world like a skilled artist.

The text goes on to describe how other gods and goddesses were created from various parts of Ptah's body, including the god Atum who emerged from his mouth. Atum then went on to create the world and everything in it, including other gods and humans.

The Shabaka stone version of the Memphite Theology is one of the most complete and well-preserved examples of this creation myth, and provides important insights into ancient Egyptian beliefs about the origins of the universe and the role of the gods in its creation.