Studies inScience and TheologY

Volume 11 (2007'2008)

Humanity, the World and GodUnderstandings and Actions

Edited bY

Willem B. DreesHubert MeisingerTaede A. Smedes

LuNn UNtvsRs t tY

rfl s.- t '

16Egyptian Gods and Modern Physics

Renata Tatomir

AbstractThe true nature of ancient Egyptian gods was and still is a controversial issue, asubject of protracted debate for at least hundred years. Although eminent Egf p-tologists such as E. Hornung and J. r\ssmann, ha\.e suggested several hypotheses,none of these have been accepted with certainry. This paper will propose a newinterpretation and understanding of the nature of ancient Eg1'ptian gods and ofpfocesses that mal' contfol their world, from the viervpoint of phvsics. In this re-spect, the Egvptian word for god, n/r, may have implied different physicalconnotations, such as: force, eners', quantum particle, wavelength, frequency, etc.From this new perspective, ancient Egyptian religion must be understood not as aclistinct and isolated 'science of Gocl'. but as a more comDlex science of humansand the universe.

Keywordsdivine, Egl'ptian religion, electromagnetic specttum, il!", quantum phvsics

The true nature of ancient Egyptian gods was and still is a controversial issue,a subject of protracted debate for at least hundred vears. Although eminentEglptologists have suggested several hvpothesies, none of these has beenaccepted with certainq. Hornunp5 (,999), for example, relies in part uponAssmann's transformational studies of the Nerv Solar Religion of the Eight-eenth Dynastl', its influence upon the cult of Aten, and the successor solarcult of the Ramessides (see also Spalinger 2000). \n fact, since the very da.uvnof Classical antiquiry, the Eglptian pantheon with its abstruse amalgam ofgods has roused either ^m^zement and awe, or disdain and aversion. Formany its zoomorphic symbolism was mvsterious and weird, while for otherse\ren the mere association of those strange representations with the idea ofgod, divine or pantheon was rather scandalous (Hornung 1971,7). Regardingthe character of the ancient Eg1'ptian religion, Hornung's studv, along withDimitri Meeks's (Nfeeks 1995), on the wodd(s), nature and functions of theEgvptian gods, arc of particular importance.

Since those davs there seems to be no end to the fascinationandf orspeculation about ancient ESpt, either from a popular standpoint or an

203

-l'úonir

occult one. \Xthile the culture, language, ancì art of ancient Egt'pt attract much

attention, one is also strangelv drarvn to its religion: a religion u'hich has

lastecl uninterrupted frrr more vears than have passed since the onset ot

Christianitl'. A spiritual legao' of more than four tl-urusand vears, locked a\\ra)'in thousarrds of u,rit ings ancl passed through later religions ancl philosophies,as manifested in some of their beliefs and practices.

Egvptian religion, as u.itnessed b1' the sheer length of time in rvhich itclominated unchallengecl in the Nile \/alle)', has been revealecl to Lts throughmounds of papl'ri, ancl tombs and temple ruins, clictating its rites ancl mr'-

thologl' as a \rerv complex sYstem, unlike anlrúin* u'e in the \\'est have er-er

experienced. In fact, the EgX'ptian religion seems t() us to embod\-a number

of confusing and contradict<lr1' elements, rvhich resolve themselves <tnh' if

one thinks hke an [tgptian ancl tries to unc]erstand the religion from theancient Eglptian mindset. But u'hat cloes it mean 'to think like an fr,gvptian'?Toda1. for us this means to completel'',, free ourselves from our mental roorecl

clichés and perceir.e the s'l-role universe from a different perspecti\-e.

cl

nTr: god and divine energy l lThe first and foremost issue in the modern unclerstanding of Egvptian rehg-ion revoh'es around the comprehension of clivinitr itself. ln this religion,'gocl' - har.ing the meanrng of 'clivine pon'er' - is referred to using tlre s,orclnTr. Drarvn rvith the hierogllph of a flagpole on a stanclarcl - the same flzrg

u.hich rode proucllv on ternple ancl shrine u'alls throughout the ancient E$'p-

tian histor\'- u'hile translated simplr, as 'g5<)cl', nTr is a u'orcl that unfcrrtLlnateh-has lost much of its original meaning. \\'hat clid the Egt'ptians utrclerstancl br-'cl ir-ine pou.er'? \X'ith no clotrbt, thel'perceived the inr,isible forces that dttmi-nate the unir.erse and recognizccl the interrelation of all the elements innature. The tìgr,ptian scholar-priests realized hon,ever that to ease the c()m-

prehension of the c()mm()n people of cosmic principles and abstract conceptsthe1. had to embocl), them into the m()st appropriate fcrrms perceivecì bv thehuman senses. lt is in this rvar. that thet. were able to bring the transcenclentalinto the rvorld of immanent phen<)mena, bv means of anthropomorphic andz()omorphic representations of gods ('nTnv'). Thus we mav assume that t l-reEgvptians sarv each of these gods as a visible receptacle of manifolci cosmicforces - emerÉ]ent energies - unir,ersal porvers. As such, the fcrrces \\iere

activated during the ritual ceremonies through the agenc)' of either masical

frrrmulas andf ctr religious-ftrnerarl, utterances - the verbal embocliment ttf

their true nature unveilccl ar-rcl put to rvork fcrr the human benef-ìce ancl ftrr ther,rnir-ersal good as rvell.

204

attt ct much

n.hich hasthe onset of

locked awav

in rvhich itto us throughrites and m1-

have et'er

a number

onlr, if

Eg,pliart Cods and ,\ktdent Pl4,.rics

As l)lrrkheim (1965,97) puts it rn The I:/ententarl, Fonas o-f' tlte Re/isllrrsI-t le, religittn is the wav societies become conscious of themselves and theirhistory'. The gods are nothing other than collecti\.e f<rrces personiiìed ancllit'postasized in n-raterial firrm. T'hc Eglptian art was highh' slmbolic ancl ofreligious nature. In almost all its f<rrms it u'as marked bl' a prcfouncl funeralcharacter. Along rvith and bv mea.ns of rituals art helped the cleceased t<rfulf i l l their journev in Duat (the inr.isible netheru,orlcl, r 'rot cliscernccl bv thehuman senses), and t<,r reach in optimal conditic)ns the neu, aitedife state ofbcing - the terminus point in thc deceased's spiritu:rl er-olution. I-lcnce tl ic^ppe^f^nces of human- and animal-heacled gocls depicted on the u,alls oftt lmbs or coffìns as rvell as their sculptures were mere r-isural svmbols oienergetical fÌ;rces tecognrzlble tn nature, urhctm the ltglptians relatecl to thcessential behar.iour feature of such and sr.rch deitt..1 At t imes clifferent essen-tial features of akin gods were combined into a composite dein'.2

A complex linguistic structure, the Eg1'ptian rvord nTr mav be er-tended ()\'er the entire energetic spectrum clilife, sacra/iqitrt it; transf<rrrning itsmundane state into a supra-mundane or diYine clne, rvhich ntr-rst occLtr on ahigher energetic level.r Using anaiogies from modern scicnce, the .\'acrel mishtbe the pht-sical energetic principle necessary fcrr a svstcm to iuncrir)n p1'()P-erll'. Consequentll', 't() sactaltze' ma). har.e the connotation: to put inharmonv all the elements t() ensure a svstem balance (Buchar-ran 2(XX)). Thc.\ 'rtcred malr 12[s on se\/eral specific frrrms like Names, ()r the ()ne Self-Creatcc]Deitv u'hich manifests in myriads of other fìrrms, That It Isr.

l lìttr example, because the faclial hacl the tenclencv to pros'l arouncl tor-nbs, thc

facl ial-heacled gocl r\nubis becarne associatecl s, i th the deacl. ()n the other l-rancl, i rscanine fiithfr,rl behar-iour macle him the guarclian oi the cleceasccl.I Tarveret, the clemon-rvifè oi Apep, the original gocl oi er-il, s'as clepictecl as acomposite of thinss the lrgvptians fèarecl, tl-re major part oi her beir-rs hipp()p()ramus,rvith the arms ancl legs of a lioness, ancl rvith thc back of a crocodile.- l ' . . . the immanence of t l -re gocls in nature, far from cl iminishin{Ì their sisnit ìcance tìrrthe F,gvptians, enabled a correlation of human ancl natural lifè s'lricl-r u,As rur incr-haustible source oi strength. The l i fe of man, as an incl ir- iclr-ral ancl e\-en nl()re lrs 1ìmctnber of societl', uras integr:rterl rvitl-r the lif-c oinuture...' (l-'ranktbrt, 1941ì, 29; scealso Van clen Dungen 2004).+ In the I lebreu' bible the n]()st sacrecl name oi the Divine, \ ' l IYH ( ' l an-r that I ar-n'),mieht refer to the universal ancl prrimorclial crcirtive krrce. ()n tl-re orher hancì, in thc:bilineual Ptolemaic decree s (..g., the Rosette Stone) tl-re Irur'ptian r.ìrr.r.nc tìrr'goclTclir-ine', nTr, is the ecl,rivaler-rt for the greqLre lhí0.r. i\ccrtrdin{Ì ro Horntrng (19r1,32) neither the etvmolog,, nor the orisinal meirning can be fìruncl. Scl-rtilars tr':ìnslrìrcn-fr as'cl ivine pcrtt 'er '(or t i rrce), the essential attr ibute oieach gocl. Not onh-gocis arecalled nTr, but also the clead, rvl-ro gainecl the p()\ver to reach a clir-ir-re srarus; e.e., thc:tìrrmula bA,u' nTr (Bau,-netier, 'The pou'ers of tl-re gocl').

205

ion from thean Egrptian'?mental rooted

Egptian relig-this religion,ing the wordthe same flagancient Epp-unfortunatelt.

understand b1'that domi-

elements in

ease the com-

t concepts

ived b)' thetranscendental

hic andthat the

ifold cosmicforces were

either magicalbodiment of

and for the

I (tÍ0/tl/t'

I ìrom thc lruvptian n'r i t ings, ()nc discovers that t l ie abstract c()ncept

of nTr passes bei 'oncl lrrcre human unclcrstaucìing:

( i od i.r d t//(t.tl( t' t'tztfi.rnttr,

.)'tl nortt: ratt drtn' llr /itte.r of'I li.r prr.rotr.

I ;rri r.futlu rc.r.fi rs/ nwe itrlo lrit4q

Irt Íltt ltrr.rltul rltrk n'lyru Í le nrr.red rt/otte;

Í le.l'orqtd I li.r on,tr.fìwrre iltare,

I ltrtnttred I Ii.r likttre.r.r orrl o/ I lintseft

.. Ill pon'r11il/ otte (t,t t kind/y),

ll"ltost: lteaft n'orld /fu rtpett lo nttt/.'

Thc terrestr iel hr-postasics of nTr consti tutecì the topics fìrr manv papers ancl

books. lrr m()st cases hos'cler t i re attt :mpt to c<lm;rrehencl t l iese cl ivine

ruranifcstat ions proclr-rcccl confusion ancl contracl ict ions, beirrg receir-ecl u' i t l -r

cl isclarn. Not surprisinslr ' , evcn lJr-rclge (1934, Introclr-rct ion) clcr iclecl that t ime'u'hen t lrc Irgr-pt ian savase fì l lccl carth, air, se:r anc' l skr- s' i th lrost i le eri l spir i ts

ancl l ivecl in tcrror of t l re [ l ' i l l rve , ancl rel iecl Lrp()n e\-erv branch of magic f<rr

hclp ancl clel ivcrancc tr 'om t lrcrn. 'This cn-rphasis on so-cal lccl ' l rgr.pt ian magic'

scclrrs unf<rrtunatclv also to be the onlv part of the ancient I tevptian legact '

that part icularlr ' occult ists are interestecì in.

Despite i ts appearance, l tgr.pt iar-ì rcl isi t ln \ \ /as n()t at al l an amalgam

of un in tc l l ig ib le r i tLra ls f ì r r r , r l t imatc cosrn ic p( ) \ \ -er , mater ia l ga in or pr ( ) tcc t i ( )11

fr 'orn clcrnons. \ \ 'hcn approaching lrulpt ian rel ici() l ì ()ne n"r:rr ' f ind that for thc

ancierrt people of t l -re Nile Val ler ' , rel igion :rncl rnaqic \ \ 'cre sciences as nruch

as ()Lrr furnclarlental sciences are. Thel mat' har-e seen rel igion ancl magic as

trr'<r sirlcs oi sor-nethinc I u'ourlcl ca,ll'.rcieuct of'rrtlrrtv ald ilte nriret'sel In fact,

rcl igion ar-rt l magic s'orkecl together, as a tu'o-f ircecl nrirnrr. Àt that t ime

rcl ieion ancl magic l iacì nothirìg t() cl<l u' i th occult isrr ancl mt'st icisrn. As surch,

u'hat \ \ .c to(lav cal l ' I rqvptian rel ieion ancl magic'u,e shoulcl l rnclerstancl bettcr

as a part icr-r lar l-svptiarì 'sciencc'. l t is signif icant that the [: ' .sr-pt i :rns hacl no

s1-lccif ic u-orr l krr ' rcl igion'u' i t l r thc contcnlp()rarv meaninq.

[]r 'cn thc storcl ther- Lrsecl frrr (ancl the concept of l ' rnagic' has noth-

inq to clo s' i th thc confursing, reconcl i te, l ' ìctcrogcneous ntisture of clLrbiotrs

practiccs oi sorcerv ancl rvi tchcrati n.e l inou' toclar ' . Nlagic \vas the part icularl t-

I :c t 'p t ian s 'ar 'o f sc iencc thar car ì bc t tc r be cxpressec l anc l unc lers tood in the

tcrl îs ancl concepts oi pl-rt-sics. ( )n evert ' level lr .gvpti ,rn rnagic rr 'as n-r lccl bt '

s1-rccit ìc lau's, pr()pcr to i ts levcl oi perccption. i \s slrch, ()ne l l lal speak abourt

an ancicnt I rgvptian ' l iv ins science , u' i th no 'magic' at al l ; r ' ro 'magic' other

than t lrc p()\ \ 'er oi a prar.er t ìrrmula, s' l r iclr seeks to givc hunrans the oppor-

i I r ronr - fhc Lc i r len l l l t 'n r " r -10 (Ramcss i r le pcr ioc l ) , t rans la tec l br . . fo l rn l r t is ter (1( )91) .

206

cept

Egyptian Cods and tlodent Phlsics

tunin. to live in harmonl' and balance rvith the Creator and all of his creation.It was this harmony, this balance state that the Egnptians har,'e known asmAat, the universal Order' (Assmann 1990, 55-56), and what we now defineb1' the laws of thermodi'namics. Based on religious and funerary texts onema1' flisgover not only manifestation of chaos, but also the Egvptian searchfor order behind the appear^nce of chaos. That is, b1' mapping the rvodd ofgods into the rvodd of humans, 'to convert' the laws of Chaos (nwn) into thelarvs of Order (mAat), to con\rert an unbalanced slrstem into a balanced one.6Put simpl|, creating immortaliry and eternity in human [fe.

ln essence, nTr, the Divine, exists in a 'present eterniw', rvhich mustbe permanently reiterated as the 'First Time' (<yP ttPì.This mav be seen asthe timeless moment of 'the Egl'ptian Big Bang', the Creation, when the Self-Created One rose from the divine Nwn (the primordial liquid state of poten-tialin'), and terrestrial life began. It is impoÍtant to note that in ancient ESpt,humans and gocìs har.e never communicated directlr'. Firstlv because godsand other divine entities remained forever in what ure todav call 'heaven' - ^distinct unirrerse, undetectable with human senses, ruled bt' its own laws, ̂ t a.higher level of Realìt1' 1l2n the human rvodcl.' These deities manifestedthemselr.es through a kind of light similar in nature and intensifi' to the lightof the stars. Secondll', there has been no direct communication because godsonh' are famihar rvith and talk to other gods. Onli' the Pharaoh, in his capac-in' of 'son of Ra' rvas recognized as the unique bond rvhich linked throughhis person all levels of the Universe - gods, humans, dead. Hence he mav beconceir.ed in terms of transdisciplinariq' and consequentlv ruled b1' the logicof the 'included middle'.8 lt is the Pharaoh who b1' voice-offerings of truthand justice (ntAat) reestablished daily the order and balance so vital for sus-taining the diversifi' of creation.

r' ,,\ccorcling to cl-raos theor,v, many 'Newtonian, classical' systems are 'sensitive toinitial conditions'; this is a chief source of unpreclictabilitv.' 'Levels of Realitv' has been taken from the XLani/èsto of

'fmn.rr{i,rciplinaity by Basarab

Nicolescu (2002a): 'There are in Nature ancl in our knorvledee of Nature differentlevels of Realitv and correspondingly, clifferent levels of perception.' He explains that'by level of Realitt'... I clesignate a set of systems u,'hicli are inr.ariant under certainlarvs (...) That is to sav that nvo levels of Reality are clifferent if, rvhen passing fromone to the other, there is a break in the applicable lau's and a break in fundamentalconcepts' (frJicole scu 2002b).I One of the pillars of transclisciplinaritf is 'the losic of the included micldle'. Thiskind of logic suglests that if there are rwo antasonistic dimensions (A and nonA)there should be another dimension to link and to combine them as a bridge ofcomunication (lat. comunicatio-onis = to put things together, to consicler them as acommon orvnership). In this respect the Pharaoh rvas the briclge of communication.

207

and.r'inewithtimeriritsr foragic'gac.v

lgam;tiont thenuch

ic as'fact,

itime

luch,btterI n olI

T'atontir

The god and the kingSince the beginning of the Egrptian historical period, the king u'as intimatelvLnked with the highest god of the pantheon, i.e., the Supreme l)ivine Crea-tor. Therefcrre the king rvas often described bv using divine connotati()ns: .r//lÙ (son of the Creator, Ra) rvas one of his most common titles. The king rr,asfrequently referred to as the 'living image' of the God. For example, on anobelisk inscription belonging to Queen Flatshepsr,rt (.u. 1,490 BCtr), thesovereign is three times mentioned as the 'lir.ing image' of God (i.e. tit AHt utIntn, fthe]'shining image of Amun', I-epsius 1972, v-r.i (piates I-CLXXII =

dritte Abt., particularh' plate lll (Blatt 23), the top, southern sicle of theinscription). Bell (1985,288, n.208.) also quotes several examples rr, 'here theking is depicted as 'a phvsical manifestation, or image of ftis fatherl the sungod.' In another erample, concerning the great stele behind the Colossi ofNfemnon (8e11 1985, 288), the god Amun-Ra acldresses Amenophis III (1400BCII,) as follows:

You are mv son [. . . ] rvho came forth from my l imbs, mv image(xnt1-.i) u,hom I placecl upon tl-re earth.

ln ancient Egl'pt, the main functions of the king u'ere the establishment andthe maintenance of cosmic order, i.e. nAat. The cosmic order manifesteditself on all the earthh, levels of manifestation of the realit_v. Erik Hornunggir.es an account of nAat in the follou'ing manner:

Stated brieflr', maat is the orcler, the just measure of tl-rings that unclellies theworld; it is tl-re perfect state c-rf things torvarcl rvhich one should strive andwirich is in harmc.rnr, rvith the creator sod's intentions. t...1 So the Eo'ptianscould r.ieu,' maat as a substance, a material element upon lvl"rich the u'holewodd lives, rvhich is the nourishment of the [r'ing and the deacl, of gocls andof men. From the Coftin Texts on, the gocls 'live on maat', but accorcling totexts of the same periocls ther. also created maat and coulcl clispense it - r\me-nemoPe even sees maat as the 'great burclen of god', r"'l-rich he ma1' share outas he r.visl-res. Àccording t() texts of tl-re Graeco-Rclman period, maat cle-scended at creatic-x-r tiom tl-re sky to earth, ancl thus came also to be in thehancls of mankind. From an earh' periocl the kins of h,gt,pt \vas \rer)' closeh'connectecl u,ith maat, ancl he too 'lir.es on maat'. (1.971,213-214)

A close relationship between the king and nAat is reflected in an excerptfrom an Old I{rngdom instruction to I{ing Nletikare (Perdue 1977,23, n.24):

Do justice rvhilst thou enc|-uest upon the earth. (]r-riet the v'eeper; donot oppress the u'iclou'; supplant no man in tl-re propert\r of his father;

208

The king rvas

intimately

Divine Crea-ns: -fl/

on anBCE), thetit AHt nt

I-CLXXI =side of thewhere the

the sunColossi ofrrr (1400

t andmanifested

Hornung

the

strive andEgyptiansthe wholegods and

ng toit - Ame-share outmaat de-be in the

closely

excerPtn.24):

doFT;

Egyptian Cods and \lodern Physics

and impair no ofticials at their posts. Be on 111, guard against punish-ing wrongftrlli,. Do not slaughter: it is not of aclvantage to thee.

Other texts show Amenophis III (ca. 1,400 BCE) in his ro1'al capacirl'as the

one rvho sets laws:

Trvo Ladies: Who Establishes Laws and Effects Plans.e (Bell 1985,28óand n. 193)

Horus: Ntighty Bull, ... Two Ladies: Vrho Establishes Laws like theLord of Thebes: Tr,vo Ladies: V''ho Establishes Larvs and Pacif'ìes theTu'o Lands. . . lo

Religion and magicThe meaning of what rve label now 'Eg1'ptian religion' goes bevond theborders of religion. Re/igare is the Latrn word for 'to reconnect, to bind to-gether' which gar.e origin to the u'ord religion. Attempts to define religion aremanifold and various, but for the time being we rvill just sa1, 1[n, religion is atthe heart of an ancient human longing for meaning and oneness, inspiringboth civil and spiritual life. In our modern worcls to relink means to create abond to God or reunite with God. V'hat does this special 'bond'mean? Andprecisely how ts it possible to relink something/someone from the material,created wodd with the uncreated, eternal and ubiquitous God? Horv does oneconnect fwo or several entities located on different levels of Realiq'? V'hat isthe nature of the in-berween endr'' which helps to relink the entities? Is itpossible that this math-like proposition [i.e.,

'one' linked - 'plus' - to another'one(s)' equals the third 'one' endrlr] might be understood in terms of antin-omy as concrete and representation versus abstract and essence?

If one proceeds further into this analysis, one ma)' see that the proc-ess of religare has a ph1'sical nature, much like in physics @uhalo 2005,48-61).Each time when rwo or more entities are linked they create benveen them aparticular plrysicalJield rcled b), rp..iul laws that generate special (even neoelements. This fìeld is similar to a new q'pe of Realiw.lr The 'lau's' of this neu'

e Royal titles in ancient E€)'pt consisted of 1) The Horus name; 2) The neb6, name;3) The golden Horus name; 4) The prenomen; 5) The nomen. The seconcì one shon,sthe king 'as standing in special relation to the tu'o principal goddesses of the perioclimmediatelv preceding Dyn. I, r,vhen Eg)'pt was still dir.ided into trvo kinqcloms'(Gardiner 1950,71).'Two Laclies'thus refers to the king's (or queen's) nbtl nAme.10 The texts cited above belong to 'the architraves of the Eighteenth Dvnasfi' Porticcrat Luxor temple' (Bell 1985, 287).l lThe concept of 'f ield'is usecì to describe cases where two bodies separated in spaceexert a fbrce on each other. 'Accorcling to quantum field theory, fields alone are real.They are the substance of the universe and not 'matter'. l\{atter (particles) is simph'

209

'l.tÍoltit'

rcalin' are oi lta,qic natlrre (obvioush', in l:,gvptian terms, that is t() sav con-

nccting t l ie elements of nature). i \s a rnatter of iact, the cntire F.gt 'pt ian l i fe

(ancl particularh' lrgvptian relisi()n) is pervadccl bl rnagic (l)icliottrtrrit'e 1.998,

368 ) .

Thc role of inue in Egvptian rcl ision ancl magic is important becaurse

of the princrple that throush an ir lage t l-re inner essenti i i l po\ver clI a being or

of an object acts in thc benefìt of i ts ()wner. The magic f<rrce shorvs i ts ca-

pacit ies in everv rel isi()us manifèstat ion as the clr iving f<rrce that boncls al l the

elements in the LJniverse. To the Ecyptian mìncl, thete was an inlrerent ancl

penxallent relat ion bcru'cen magic ancl rel igion. The magic techniclues ancl

fott-ntr las are cal lccl hekan,or 'rvords of porver' . Thc c()ncept is a derivation

frcrm lrckt. lrike m,1,tl, tt represents an intangible concept as rvell as a clein', ag<rcl in this case. Ilekt is rnore accuratclv translatccl irom its rcot, hek, nrcan-

ing ' to rurle' or ' to bc in autl ior i f i" , ancl from its determinative relatecl to

specch. T'hr-rs, E{lvpt,r l ,rgists rcfer t<t l teka as an 'authoritat i i 'e utterance'or'spcakinq s' i th meaning or intent. ' Part icurlarlv because of i ts determinatir-e,

u'hich dcpicts A r-nan havins his hand on his mouth, meanins (force ,, - .<rf t l rc) Lrtterecl s 'orcls. This simplc real i tv of s,orcìs ancl their connec- . / t l t ,t io r - t to the inner be ing, or inner po\ \ rer , o f a person,

' i ^ . ) - " ì

\\'as extendcd into a dclillerate st-stem <lf 'magic' s'here A

'tnagician', "È---i:

t l rkr l) ' , took u.ords ancl objects ancl act ions together t lving tr, 'create, alter or

manipurlate his or her present l i fe or afterl i fe, frrr p<-rsit ive ()r netíì t ive effect.

Thr-rs i t rvas said that lrckt might be r-rsecl to inf luence au'thing on al l levels of

the rnani ir<rlcl rcal i t t ' - from lovc to sLrcccss, from mc)nev to safe travel. I t

cor-r ld be elaborate as u,el l as deceivinglv simple. I t u'as perceir-ecl as one of

nlan\ ' \ \ :a\-s to colrmunicate u, i th qocìs, ancl achieve cl ivine presence in human

li ie.t : \ \ ' l r i le r:el igion u'as cleal ing u' i th r i tural act i()ns (rr mvthical reiterat ion of

c\-crlts througl-r periodical rituals), magic r-rsed its ou'n techniqr-res har-ins the

sanle structLrre. In f irct, r i tual ancl magic are rw() alternate \\ 'avs ref lect ing one

ancl the same pht 'sical pr()cess: t() connect al l the elements in the universe on

a rcciprocal base, ancl on a permanent cxchange oi energetic force in both

\ \ /aYS.

()ne can r isht lr 'assumc that f<rr the I lgvptians rel igion and magic

\\ 'ere sciences as much as oLrr funclamental sciences are. ln their vcrY c()re ()ne

can f incl specif ìcalh' create(l enti t ies that srere using t lre combination of lau's

ancl act i<)ns acc()rdir-rg t() s()f f ìe logical 'mathcmatical ' f i rrmurlas, rvhich one

n() \ \ ' c r r ( )ncoush 'unc lers tanc ls as 'mzrg ica l spe l ls ' . ln th is respect , the so-ca l lec l

t l re monrcntarv mînite stat ions of intemctìn,q fìelds u,hich, ir-rtangible ancl insr-rbstantialas t l rer -Arc , i ì re thc on l r - rea l th in{ Ìs in the un i r -erse. ' (ZLr l<av 1979,219)rr lrol 'nrasic in Frgvpt scc thc rcmarl iablc stuclv ot l ioenis (1994).

2 I O

say con-ian life1998,

becausebeing or

its ca-

all the

refent and

ioues andderivationa deifl', a

hk, mean-related to

, ornailve,

alter or

ive effect.

alllevels ofl'el. It

as one ofin human

iteration ofhaving the

g oneunil'erse onin both

and magicyery core one

ion of laws

which onethe so-called

and insubstantial

Egyprian Cods and AIodem Plrysics

'Egrptian religion' was a coherent assemblv of forces and larvs rvhich relatedone another and governed all the levels of Realifi'.

The true goal of rituals was'transJbmtation of-state ', the manipulation ofrealiw for human benefit (for example, the curbing of evil or malevolentforces, and the elicitation of positive forces and material blessings) (Vallace1966, 107). Bv means of symbols and magic the Egr,ptian religion made useof mvth and ritual in exactly those v/a)'s. The Egptian mvth provided adescriptir.e model of how the creation of the world had come about, and apattern of how it should continue if all went according to the dir.ine order.Rituals were equally important in providing an affrcmation of rvhat rvasbelieved as ^ m^grc l means of effecting the required 'transformation ofstate'. If mvths portrayed the underl)'ing nature of realiw, ritual worked onpreserving and maintaining realiw. (Bleeker 1967; Wilkinson 1994, 1 80).

As Lannl'Bell has pointed out (1985, 278.), the king becomes fusedwith this universal r,'ital energv to such a degree that the line benveen him andthis energy blurs. To a certain extent, it rvas a svmbiotic process, whichnecessaril)' implied a mutual transfer of energy betrveen the king and otherorders of beings. Perhaps this process could be better understood bt'lookingat Hornung's rvords: 'Toute iconographie n'est peut-étre rien de plus qu'unetentative visant à rér,'éler une partie de la nature complexe de dieu.' For himthe representations of gods should not be perceir.ed as illustrations or depic-tions of appearance, but rather as allusions to the essential aspects of thenature and function of a particular god. After he noticed that 'Henri Frank-fort propose, avec beaucoup d'à propos, de les envisager comme des'idéogrammes', ou comme des signes picturaux r'éhiculant une significationen un méta-langage', the Swiss scholar suggests that 'il est possible que lesdieux habitent ces représentations du mème que n'importe quelle image, maisleur forme r'éritable est "occultée" et tttllystérieuse", ainsi que les texteségvptiennes le dissent continuellement. I...] c'est donc en accord parfait avecleur compréhension, si nous concevons les images des dieux comme dessignes d'un métalangage.' Therefore the god can dwell in these representa-tions and 'son image cultuelle rer.ètira normalement la méme forme, et sesprétres assumeront parfois son róle en portant des masques représentant desanimaux. ' (Hornung 1,986,98, 103, 111).

Characteristics of godsOne could hardly summarize in a ferv pages the 4000 \'ears of r.ast experiencethat is the Egvptian science of religion (which I have suggested to be labeledas 'rcliscientia', Tatomir 2006). However I rvill summarize the main ideas,offedng a few reasons why we should consider the Egrptian gods from theperspectirre of modern phvsics. I suggest a nerv inteqpretation and under-standing of the nature of the ancient Eg'ptian gods, ancl of the processes that

21.1

7-atortir

rule their wodd from the r.iervpoint of pht'sics. In this respect, the lrgtptianvuord for god, r/7.r, màl imph. and contribute to different phvsical connota-tions, such as: r'ibration, wavelength, frequencl', electromagne tic anclquantum field, and energetic forcc. Just as the knorvn phvsical quantit ies,these too are l ikell. to be charactcrized bi'some features, such as intensifi 'andfrequency. Iror instance, if rve look at the colors of the Egt,ptian gods, we cannotice that these mav reflect and suggest their intensin'and pou'er (\\ ' i lkinson1994,106-108) .

NIost trgl'ptian gocls were depicted u'ith various colors. Generalh', thered color, related to fìre and blclod, can st'mbolize not onllr lifè and regenera-tion, but also dangerous forces bevond the realm of total control. That is rvhvit rvas related to Seth, the god of chaos, er.il, war, and destruction. Blue, thecolor of the heavens as well as of the primer-al flood, \À/as a s1'mbol of life anclrebirth, and rvas related to the gocl Amun-Ré' and to the river-gocl Nile. Asblue belongs to the right eclge of the central section of the electromagneticspectrum - called 'r.isible light' - it is located someu,'here in the midclle of thedisplaving the simple radiations of light. Thus blue might act like a mecliatorbenveen opposite f<rrces. Therefore, it is am()nÉl others, a peaceful coloursen'ing as reference for the implying states . \'ellou, uras the color of the sun, clfthe gold, and thus $/as seen as svmbolic for that rvhich rvas eternal and imper-ishable. (lt rvas said that the flesh ancl bones of the gods \\rere pure gold.) At\X,'ilkinson states: 'Trvo-dimensional representations of deities are also oftengiven 1'ellorv skin tones to reflect the ml'thologicallt. golclen nature of theirbodies, as in the case in the depiction of the jackal-headed god Anr,rbis'(ibident, p. 108). Creen, a svmbol of grorving things and of life itself, rvas also apotent sign of resurrection. The skin of the great undenvorld cleitr' ()siris r.,'asfrequentlv paintecl green. The color was also assclciated u'ith the gclclessHathor. llThite clcnotecl cleanliness ancl thus ritual puriq' ancl sacredness.Statues of the gocì Nefertem, the 'lord of perfr-rmes' n.ho was associated u,iththe lotus flclrver, were often macle of silr.er, closer to the uthite color of theflcrrver. B/ack, the color of rught and death, was frequentlv used to depict theblack skin of Osiris. Nevertheless, man), colors mav interchange their roles(ibidenò.

Compared rvith the electromagnetic spectrum, we can zrlso notice thatthe shorter the color urar.elcngth the higher the enerpl, ancl the energetic forceis. Consequentll', fclr example, a gocl depicteci in bh-re, the celestial color, suchas Amun or Atum, ma\. be n{)t onll, the farthest god, but also mar- }iar-e hisproper place on the highest level in the Unir,erse, and is l ikelr. to be themightiest in terms of energctic f<rrce. r\s such,

1. Gods ma\. be rankecl as different states of energr,

2 1 2

L :g'pÍiurr C, ods trd,,\ futde nr P lLT.ri r.r

Each of them mav har,e had a special energetic f<rrce - ()ne particr-rlar tor eachgod. The l-rierarchv of gocls mav be established accorcling to their cncrsr'levels. Their f<rrces ancl '.rctions in the unir.erse (rvorlcl of humans ancl s'orlrlof gocls) clepend exclusiveh-()n the intensitl 'of their t irrces ancl their trcqlrcrr-cies. Thus a so-called 'dir.ine familt,' ma), har.e kinclred cnergies. llror-r'rfunerar\, texts13 u'e learn that the God (1 mean et,e4,E:glptiatt sod ir-r his supra-munclane capacitr ') mav behave like a 'cluanta'. Fle is trbicpritor-rs, s'hichsuggests a wave structure, therefclre he rna\, har,e a clistinct rvavcle ngth, blrt hema1' have also the strlrcture of a particle (entitr) of a particr-rlar t) 'pe. ()nc mar'ask: rvht, is that? In mt'r ' ieu'point, the clual naturc obsen'ccl in thc pl-rotoncase, mav bc applicci as a transclisciplinan' metaphor firr thc natlrre oi thegocìs. Inr-isible for the human senses as rnuch as tl 're wave structure of t l-rclight is, thc\. can be brought into the materi:rl, concrete \\'orlcl, takir-rq rl-reshapes of the statues ()r the pictures, rer.ealing their 'particlc' natnre. Thc cltralantinomv inr.isible-r.isible mat' be utrderstood bt' means of thc clural antirtonticilature of the electromagnetic radiatior-r.

2. t iocls have luminositv

Gocls horr .evcr , r , t onh 'have a c ìua l , 'quantum'natLì re , t l rev are a lso ab le tc r

emit h,rminosifi. (photclns) as extra-energ\' (electnrmagnctic

energr). This migl i i be ,- 'n. lerstoocl as r\r ( ' the effect ir-encss'- a , l IpartÈular ,ror. i , f br ightness rvith cl i f ferent intensit ies pr()per ì :

I

not onh' to gocls, but accessible also t() the cleacl clue to t l ie

funemrv r i tes.) Ax mat' st 'mlrol ize a special state ()f cncrg) ' , associatec] s' i t l -r

the lurninosit l ' , ancl expressecl in terms of l ight intcnsif l ' , that is t() s2ì\ ' br is 'ht-

ness. Tl i is is achievecl bv the r i tuals of ' transf ' ìg'urat ion' (rAxl), and offerings,

as u,el l as throtrgh t l ie deec-ls perfcrrmecl bv thc king and the orr l inarl pcoplc

for their superiors ancl one anothcr. I lnglund (1978,20) insists on the pr()cess

oi knorvledg. / cognition, r:r,; rvhìch is necessilrv fot thc deacl in orclcr to

become an Ax: 'pour le défurnt l 'obtention clc l 'état sor-r l ' rzr i té t le r\x est ir-r-

t imérnent l iée à la connaissance des r i tcs et dcs fcrrmulcs; c' t :st en bicr-r cles

cas, par la gnose qu' i l se sauve. ' ' lncl iviclr-rals frt ,r ' al l levels oi societt- cor-r lcl bc

Ax ancl perform Axl..cleeds for their gocl, tor their lorcl, tor r)ne another, ()r

for themselves. The king is Ar-effect ive for the gocìs ancl perfìrn-r-rs , \r l ' t i r t :

them lrv constructing their monuments and supplving their altars. [n return

he receives his ()wn reward, fcrr example, his ' c being made to endure

th rough h i s monumen ts ' ( I r r i edman 1985 ,40 ; c ì c . . , c k 1938 ,5 ( ) l , 14 -11 ) .

l+ Pr-ran'r icl Texts, (,off in Texts ancl t l -re 1rìanv Ncu' l i i r-rgclrt 'n I lool is r i i the l)earl .

213

'liioltit'

, ' \ gocì can bc Ax fcrr another gocl, rcleasing an e-\tr î-encrgv u,hichcan hclp the seconcl, nnrturing him and, in s()me cases, altering i ts state anclsfrLìctLrre. This can lcatl to the svncretical l ìcures of qocls.

3. ( ìods have spectral l ines

l..ach g<tcl has a clifferent, particLrlar color, br-rt the members of tl-re sAmeclir- inc familv halc kinclrccl colorsl+. Theses colors u'or-r lcl be their ernit ted\\:a\-es of part icrLlar freqr-rencies. Transit ions iretu,cen the same cnergv ler.els( i .e., t l rc kir-rclrecl gocls) alu'als produce the same col<;r plroton. Phr-srcs starestlrat the krn'er the energr' , the longer the u,avelength, the smaller t l -re vekrcitr-atrcl the lou'er the f1'ec1r-rcncr- ^Íe. Converselr ' , the higher thc energ)' , thesh()rtcr t l ' rc s,avelenqth, t l -re qrcater the vclocitv and the lr igher the f iequenc\-are. Thcrc f i r re , s ,hen onc looks at the e lcc t romagnet ic spcct rum, ( )ne cAnobsen'e that a color locatecl at i ts r ight side, betu'een visible l ight ancl gamr-narat 's n, i l l incl icatc a highcr encrgv ancl corresponcìinglv a shorter uravelcnqth;cotlr-crseh', a color located at i ts lef i sicle, bets'een visible l ight ancl racl i<r\\ 'aves u' i l l incl icate a krrr 'cr energv ancl corresponcl inglt 'a longer u.avelength.,\ppl iecì to the univcrse of the l levptian gocìs these conclusions rnight signif-r-t l ' rat the clci t ies clepictecl u, i th the colors on the left sicle might corresponcl tot lre tcl lr ,rr ic ancl unclerurorld f trrces (e.g, the er, i l gocl Seth, of ciesert, sand-st()rtrs, k)reign atrcl t l ' reref<lre hosti le lancls, ancl chaos, cìepicted u' i th reclhair); u' l -r i le the gocls paintecl in the colors on the r ighr sicle mighr express rhecclestial ancl thr,rs hisher f ìrrces ancl the most pos,erf i-r l cl ivine beings (e.g.,, \ t l ' r- t t t , ' the

hiclclerì {)ne', onc of thc most in-rportant ancl hiehcst gocls. ()r igi-

nalh', his invisibi l i t t ' carr iccl connotations rvith the air ancl the u, incl, u.hicl-r ishìs clcn-rcnt in the l- lermopoli tan c()snl()q()nr ' , i .c., thc creatìon of the u,orlcl bt 'thc prinreval l i ight socls (the ()scloacl) ancl the sun goc1. FI is skin u,as clepictedin blr-re . f lc s'as cotrccir-cc-l as a uniclue cleit t ' u 'hich transcenclecl al l () ther goclsrts u'el l as the u' lrole universe.

4. ( loc ls arc (anc1 as such thev c lo create) phvs ica l f ìe lds . . .

l '+ i \ccorc l ing t ( ) m,rc lern pi r t 's ics l ight has a c loLrble nat l r re: on ()nc l rancl i t is com-posei l o i a rn ixturc o i u 'uvclcngt i rs; on t l - re othcr hanr l i t is cor1st i t r - r tecl bv pi r r t ic les =

thc ph' t , r - rs i ,c . , crn i t ter l ener{ l \ - packets. \ \ 'her-r c l ispersecl throush a pr ism, the l iqhtf ì r rnrs the spectr i tnr o icolorccl l ines t l rat is pecr-r l iar : to the each elcnrent , t ì r r i r - rstanccht 'c l rogen. Ftach colorecl I i r - re in the hvclrogcn spectr l rn l consists o i the l ight erni t tec lf ì 'o t t r l i t -cL ' ( )gcn elcctrons as t l - rcv jurnp f ì 'on-r a;rar t icul l ì r c)Lr te l : shel l to a part iculari t ' t nc r she l l (Z r - r l i av l ( )79 , 61 ) .

211

:gt'rvhichstate and

the same:ir emittedergy levelsysics stateshe velocifi':nerg\" the: frequencvn, one canmd gammavavelength;: and radiowavelength.úght signifirrespond tcresert, sand-ed with red:expfess thebeings (e.g.,gods. Origi-

nd, rvhich isùre ivodd byvas depictedI other gocis

nd it is com-ly particles =

ism, the light

; for instancelight emittedo a particular

Lgptian Cods anrl ,\'Iodern P14,5i65

... among them and in relation with the humans. Spread throughoutthe invisible universe, the gods, as much as ever\r ph),sical entif\', createdifferent phl'sical fìelds e\reryr moment. For instance, 'the fìeld of reeds' (IAni'in h,gvptian) from the funerary texts is such a phvsical fìeld gor-erned bvparticular laws.

ConclusionsAs a logical conclusion we ma\r say that'

1. As a quantum entit)', the god releases the energ\/ rvhich defìnes him.This energlr creates a special t1'pe of fìeld in relation u'ith the enerÉl\,level of the god himself. Along rvith the entities 'caught' in it, thisfield rvill create a 'X Realitl" governed bi the proper rules and las,snecessanr for its state of balance. The higher the god's energ\', thestronger his emitting extra-energ\r (photons).

2. The supreme god (such as the sun-gocl Ra) is composed from all thehigher energies (i.e., the gods) that char^cterrze the elements in theuniverse. He can 'release' (i.e., 'produce') all the other gods/energiesinto the human rvodd and throughout the entire universe. The dis-tinction berween 'the upper gods' and 'the iorver gods' (Ileeks 1995,1,1,7) matks the difference betrveen the intensities of their energeticlevels.

From this nerv perspectir.e, the ancient Egvptian religion itself mav be under-

stood not as a distinct and isolated 'science of divinin'/god', but as a more

complex science integrated in the set of the sciences of human and universe.

I)ue to the great influence of the ancient Figt'ptian relision upon both the

development of the Chrisuan religi<>n and theologr. (particuladv for the

Coptic Church and the Eastern Orthodox Church), and the religions in

neighborhood (i.e., the Mesopotamian religions, the Anatolian and the Se-

mitic ones), this new approach to nature and wodd of the Egvptian gods mav

help not onlv the historian of religions, but also the Christian theologian, and

the scientifìc researcher.

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