Sir, If your argument is logical, why not?

Best.

Thank you.

Dear Shyam,

Thank you for getting in touch. I am currently working on a research project along the theme of spirituality. However, it is not ready yet for public viewing.

Thank you.

Popoola

Dear Shyam,

Wishing you all the best with your research!

I have recently written an article titled "The Role of Spirituality: Toward a Biblical Model of Collective Social Responsibility (CSR)." I have submitted it for publication, and it is currently under review.

I have recently written an article titled: The Ka, the Ba, the Akh and the Shadow

In the Formulas of the Ancient Egyptian Book of the Dead

Of

Umberto Capotummino

The real title of the Ancient Egyptian Book of the Dead is: 'Book of the Day' referring to the virtue of Osiris manifested in a second birth. I say 'of Osiris', rather than 'of Osiris' to highlight the one who, like Osiris, implements the path of rebirth and manifestation. This is conveyed by four forms:

The first form is the KA which indicates participation and union with the principles of rotation of the sky. The ideogram of the Ka, although it indicates the individual vital force, is turned towards the sky and is associated in iconography with the banner surmounted by the falcon placed between the raised arms of the pharaoh who thus entrusts himself to the divine will.

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It has no positional character, it is to be considered as a symbol of the individual's energy that dissipates in the cosmos. For this reason the ancient Egyptians provided for the Ka to be fed, after death, with funerary offerings. It follows that the plural KAU is associated with the fourteen qualities of the sun, seven male and seven female called Hennesut. These are placed in relation to the virtues of the ancestors; the homophone of the Ka is the bull, the sacred animal gives the complementary meaning of generative sexual power to the Kau, who thus inscribe the vitality of the soul in the perfection of the sun god Ra, revealing his luminous power. We note in fact that in the images of the funerary papyri, to represent the circuit of the sun, in the participation of the individual soul in the virtues of the ancestors, called Kau, the arms of the Ka are represented inscribed in the Ansate Cross, the Ank, stretched out on the Djed, the sacred pillar animated by the god Ptah, as it appears in the famous image of the papyrus of Ani, 1420 BC. C. preserved in London at the British Museum.

The second form is the BA which indicates the participation of consciousness in the force of personal existence. Energy is activated in a positional way with respect to the celestial circuit. The mobility of consciousness associated with the person, made the Egyptians represent this stage in the form of a bird with a human face. We see it in some papyrus or bas-reliefs, while it drinks the water of life near the sycamore tree among whose branches appears the goddess of the sky Nut.

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This indicates the animation and dislocation of the life force through becoming.

The third form is the AKH represented by the crested ibis, the grey heron, whose hieroglyph is the root of the verb 'to shine' with reference to the luminous becoming of consciousness. It participates simultaneously in the stage described as KA and in the stage described as BA. The AKH is therefore a transfiguration of the principle of the BA supported by the celestial circuit of the KA, or "transfigurative soul of the divine in the human" according to the explanation given by my Master, Prof. Boris de Rachewiltz: "Preceded by s-causative the term AKH becomes SAKH, equivalent to divinizing, the compound plural SAKU indicates the transfigurative Formulas that are part of the ritual. The simple plural AKHU represents the power of a god, of a spirit, his magical power and also the magical Formulas. AKH therefore represents the supreme radiance".

The fourth form is the SHADOW whose field of influence accompanies the virtues of the BA and the AKH, it is visualized in the form of a human body, it conveys the radiation of the body's energy, its field of manifestation is earthly.

Formula 91 of the Book of the Dead reads: “Let a road be made for my Ba, for my Akh and for the shadow that is in me…to the place where is Ra, Atum, Kepra and Hathor.”

YOU HAVE POWER OVER THE POWERS THAT ARE WITHIN YOU'

so, likewise, the Pyramid Text 2011 states, it follows that the fundamental similarity of the funerary texts is that of the assumption of a virtual path within the pre-existing forces in each individual, which are pulled into the new form by the power of dislocation given by the Egyptian Gods. The forces are thus transformed into operational modules or archetypes, visualized by genies that animate the magical hypostases. The Book of the Dead of the Ancient Egyptians, or in the exact translation 'Book for going out in the day' of the virtue of Osiris therefore describes the magical steps, the metamorphoses or transformations through which Osiris passes manifesting the forms of his potential, conveyed through the myth that, like the facets of the diamond, spends for partial reflected lights. This process is figured by the rebirth of the Phoenix-Osiris that has its secret in the octogenary matrix and in the novenary evolution. These numerical matrices are clearly expressed in the Egyptian sacred texts and the first refers to the city of Hermopolis, the second to the city of Heliopolis.

Given these hints, the interested reader will be able to use the Formulas of the Book of the Dead of the Ancient Egyptians in a divinatory key, contained in the book published by me "The Phoenix and The Eye Of Horus of the Phoenix" (Sekhem). https://www.amazon.com/dp/8890205423

Access to the Egyptian Formulas is obtained with the computer calculation that allows the use of the octosyllabic and novenary matrices similarly codified in the 'Book of changes' of ancient China, I Ching, to access the Formulas/Chapters deposited in the book of the Ancient Egyptians whose exact translation, as mentioned above, is: 'Book for going out in the day' of the virtue of Osiris.