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What Makes a Person?

This issue had been addressed by most cultural Paradigms, in manners which are often similar but with differences which we believe to be important. Obviously most people who would be reading this are familiar with the common mainstream presumption of a Body-Mind-Soul trichotomy. One of our favorite frame of references is reconstituted from the Ægyptian Culture specifically as we have put it together for this time in the Western milieu. No claim is made that this specific teaching was taught in exactly this way during the long and varied PreDynastic and/or Dynastic period in the Beautiful Land, but all the pieces were there, and it's certainly not beyond the realm of possibility that this and other very similar variants were taught somewhere and sometime in the Sacred Valley of the Nile (If it was not perhaps we will have to carry it to, and etch it into the Landscape of Durative Ægypt.)

So, at any rate, we find value in utilizing this 16 component Frame of Reference when researching and attempting to learn, what exactly it is that "Makes a Person".

7
The Khu:
In an Ægyptian Paradigm the Khu has independent existence but also functions as a component of a sentient Being during a particular incarnation and/or series of incarnations. When discussed in reference to a particular Individual within a specific incarnation the Khu may be considered as the One of the Shining Spirits that is particularly associated with a specific Individual, and which already represents in a Realized state the Ultimate Potential Perfection of that Individual. The Khu of an Individual may be that which at the end of all processes one becomes. Some call it the Augoeides, the Holy Guardian Angel, the Daimon, the Genius and by many other names, however most of these only refer to one function of the Khu and not the whole range of activities. It is also important to always keep in mind that the Khu is also considered part of the Constellation of Shining Spirits, the Vision of which is one of the potent Graces of the Ægyptian Tradition. The Shining Spirits were beyond Humanity, but also beyond the Neteru, though they participate in both, and presumably other realms. While some other components of a Being might commute from incarnation to incarnation, a particular Khu, would gravitate toward an Individual who was the expression of a particular Sekhem through the fields of Consciousness in that timeline and that incarnation. If considered within a Sanatana Dharma Chakric context, the Khu might be considered to work in the arena of the Sanhasrâra Chakra or what is often called in the West, the Crown Chakra.

The Hemem'm:
In an Ægyptian Paradigm the Hemem'm has independent existence but also functions as a component of a sentient Being during a particular incarnation and/or series of incarnations. When discussed in reference to a particular Individual within a specific incarnation the Hemem'm may be considered as the Ætheric form that encompasses the current totality of the Individual, and enables them to function on planes other than the physical consensus reality. The Hemem'm is the most advanced of the non-corporeal bodies that is attached to a given Individual in one particular life time. Like the Khu, the Hemem'm was often considered and discussed in the context of it's peers, as if to make it apparent that it had interests other than the current incarnation and was often, perhaps away is the best way to put it, dealing with those other concerns, whatever they might be. If considered within a Sanatana Dharma Chakric context, the Hemem'm might be considered to work in the arena of the Sanhasrâra Chakra or what is often called in the West, the Crown Chakra.

6
The Ba:
In an Ægyptian Paradigm the Ba has independent existence but also functions as a component of a sentient Being during a particular incarnation and/or series of incarnations. When discussed in reference to a particular Individual within a specific incarnation the Ba may be considered as the natural home of the psyche and the conscious mind of the person. The Ba also was the seat of the Intuition and Imagination of the Being. Together with the Ka it could travel through the Umbras or Levels, transitioning the membraenes between them, but once in the Kingdom of Reeds the Ba could remain there alone, representing the Entity, allowing the Ka to guard the other interests of the Entity. If considered within a Sanatana Dharma Chakric context, the Ba might be considered to work in the arena of the Ajna Chakra. (It is interesting to note that the Sanatana Dharma term for this chakra is the only one out of these seven which has worked it's way into common parlance in the West, though it is referred to as the Pineal Chakra in some cases.)

The Ren:
In an Ægyptian Paradigm the Ren has independent existence but also functions as a component of a sentient Being during a particular incarnation and/or series of incarnations. When discussed in reference to a particular Individual within a specific incarnation the Ren may be considered as the Field of the True Name; which itself had component parts, including the Secret Name or Names (Some of these might be the Heh Name, the Ka Name, the Ra Name, the Nuit Name, in the specific case of Royalty and/or highly evolved Individuals also the Nebti Name, SutenBat Name, and so forth) This aspect is an abstract, almost in the sense of Number, nearly indestructible identity symbol of a specific Being. It is a critical key to the Individual's existence in Durative Ægypt. In many variants of the Teaching, it is taught that as long as there is a single inscription anywhere with that name, or a Being who knows it, the Entity to which the Ren refers will exist or have existed. This concept illuminates the critical importance of the Individual's passage of the Test of the Weighing of the Heart against the Feather in the Hall of Two Truths, so that Djehuti may, under the Ægis of Ma'at, enter the Individual's Ren into his scroll, thus preserving the Entity forever by recording their Ren in Durative Ægypt. On a more mundane level deliberately erasing inscribed names in the physical component of the Consensus Reality, such as from carvings, inscriptions and even writings, is a way of weakening and potentially defeating the dead in their status in Durative Ægypt - and historically it was taught that most cannot stand it, especially if unprepared. If considered within a Sanatana Dharma Chakric context, the Ren might be considered to work in the arena of the Ajna Chakra. (It is interesting to note that the Sanatana Dharma term for this chakra is the only one out of these seven which has worked it's way into common parlance in the West, though it is referred to as the Pineal Chakra in some cases.)

5
The HeruUr Name:
In an Ægyptian Paradigm the HeruUr Name has independent existence but also functions as a component of a sentient Being during a particular incarnation and/or series of incarnations. When discussed in reference to a particular Individual within a specific incarnation the HeruUr Name may be considered as the Banner Representation of the Individual, the 'face' that the Individual shows the world in general. This embodies the functioning of the personality of the Individual, both eternal and that developed within the particular incarnation. The HeruUr Name is also a Field rather than a singularity, including the subset of particular varying faces that a person may show certain Individuals or groups of Individuals. If considered within a Sanatana Dharma Chakric context, the HeruUr Name might be considered to work in the arena of the Vishuddha Chakra or what is often called in the West, the Communication Chakra.

The Ooup S'Sha:
In an Ægyptian Paradigm the Ooup S'Sha has independent existence but also functions as a component of a sentient Being during a particular incarnation and/or series of incarnations. When discussed in reference to a particular Individual within a specific incarnation the Ooup S'Sha may be considered as the Opened Mouth, characterized most specifically as the ability to effectively communicate with other Entities, to learn and offer teachings. Even a highly developed Entity in all other ways, with a weakly developed Ooup S'Sha, will not be able to affect to any great extent, any of the levels that are outside the internal workings of that Entity. If considered within a Sanatana Dharma Chakric context, the Ooup S'Sha might be considered to work in the arena of the Vishuddha Chakra or what is often called in the West, the Communication Chakra.

4
The Khaibit:
In an Ægyptian Paradigm the Khaibit has independent existence but also functions as a component of a sentient Being during a particular incarnation and/or series of incarnations. When discussed in reference to a particular Individual within a specific incarnation the Khaibit may be considered as the Shadow (in the Jungian sense), also Memory, the Entity's whole past development and experiences from this and other lives. The Khaibit potentially has many extremely beneficial effects on the Individual, though if mismanaged may drown the Entity. If accessed properly, the Khaibit provides input from a breadth of experience otherwise impossible to any Individual within a specific incarnation. This accessing attribute of the Khaibit, when functioning properly promotes rapid conscious spiritual evolution, perhaps to a extent beyond the ability of any other single influence. The Khaibit also includes the somber and fatalistic part of the mind which often tends to want to bring oblivion or dissolution. This is the aspect of the Khaibit, which is often incorrectly assumed to be the whole of the Khaibit, which must be defeated or weakened enough in order for the Entity to transition successfully through the Hall of two Truths. If this particular function of the Khaibit is too strong in an Individual, the Heart will be heavier than the Feather of Truth, and the Individual will immediately be engulfed by the Devourer, the much discussed Second Death. Hence the need to both realize Eternity and Live totally in the Moment, a dichotomy which, although not allowed under the constrains of Linear thinking, was quite possible in the archaic Ægyptian paradigm, and is still so. If considered within a Sanatana Dharma Chakric context, the Khaibit might be considered to work in the arena of the Anahata Chakra or what is often called in the West, the Heart Chakra.

The Ab:
In an Ægyptian Paradigm the Ab has independent existence but also functions as a component of a sentient Being during a particular incarnation and/or series of incarnations. When discussed in reference to a particular Individual within a specific incarnation the Ab may be considered as The Heart, the Essence of the Entity. The Ab is the chief seat of the Individual's Emotions, also some functions of the Mind, particularly, what is appropriate or just. During mummification all the organs except the heart were removed. The Heart acts as an integrating nexus between the component aspects of the Being and ties them together. If considered within a Sanatana Dharma Chakric context, the Ab might be considered to work in the arena of the Anahata Chakra or what is often called in the West, the Heart Chakra.

3
The Ka:
In an Ægyptian Paradigm the Ka has independent existence but also functions as a component of a sentient Being during a particular incarnation and/or series of incarnations. When discussed in reference to a particular Individual within a specific incarnation the Ka may be considered as the ephemeral form, the double of the body in the Umbra. The rituals in the Book of Shadowing forth by Day, aim at strengthening the Ka enough so that it becomes able to withstand the harsh tests of the afterlife, and once those are complete, to guard the interests of the Entity in Eternity. The Ka is concerned with happenings within what we normally refer to as the Consensus Reality of this Plane, and continues to effectuate both within and outside of the span of the Individual's lifespan for the specific incarnation. If considered within a Sanatana Dharma Chakric context, the Ka might be considered to work in the arena of the Manipûra Chakra or what is often called in the West, the Will Chakra.

The Mar'rer:
In an Ægyptian Paradigm the Mar'rer has independent existence but also functions as a component of a sentient Being during a particular incarnation and/or series of incarnations. When discussed in reference to a particular Individual within a specific incarnation the Mar'rer may be considered as the embodied True Will, including Intuition and the ability to Discern, or make distinctions. The Mar'rer primarily functions within the field of the Mægikal forces, and is sometimes referred to as a component of the Secret Force. This is the component that reflects the concept of "Every Man and Every Woman is a Star", most recently codified in the Thelemic N'ta. The idea that each Entity has its own perfect place and trajectory in the Cosmos. If considered within a Sanatana Dharma Chakric context, the Mar'rer might be considered to work in the arena of the Manipûra Chakra or what is often called in the West, the Will Chakra.

2
The Oo'wast:
In an Ægyptian Paradigm the Oo'wast has independent existence but also functions as a component of a sentient Being during a particular incarnation and/or series of incarnations. When discussed in reference to a particular Individual within a specific incarnation the Oo'wast may be considered as the primal level of strength of the Entity, the raw force, separate from goals or results. When the Oo'wast functions within the field of the Mægikal forces it is sometimes referred to as a component of the Secret Force. If considered within a Sanatana Dharma Chakric context, the Oo'wast might be considered to work in the arena of the Svadisthâna Chakra or what is often called in the West, the Sexual Chakra.

The Sha'Ka'e:
In an Ægyptian Paradigm the Sha'Ka'e has independent existence but also functions as a component of a sentient Being during a particular incarnation and/or series of incarnations. When discussed in reference to a particular Individual within a specific incarnation the Sha'Ka'e may be considered as the source of Passion, both Sexual and of any other type, works closely with The Ka and the Mar'rer of an Entity, but is it's own distinct intelligence. The Entity's Æstheticism, or appreciation of Beauty in any form in which they are able to discern it, as well as their Creative Force lives in their Sha'Ka'e. If considered within a Sanatana Dharma Chakric context, the Sha'Ka'e might be considered to work in the arena of the Svadisthâna Chakra or what is often called in the West, the Sexual Chakra.

1
The Söhu:
In an Ægyptian Paradigm the Söhu has independent existence but also functions as a component of a sentient Being during a particular incarnation and/or series of incarnations. When discussed in reference to a particular Individual within a specific incarnation the Söhu may be considered as the entropic double, some would call it the Astral Body, the corpus of existence in the paraphysical world. This is the aspect needed to exist and move through the Tuat. The Söhu is the most basic of the non-corporeal bodies attached to a particular Individual, and the one which lends itself to the most spontaneous utilization by the Entity, i.e.: without training or conscious direction. It is often the first of the components to be accessed in what is called Astral Traveling, Dreaming and various types of Trance Work. If considered within a Sanatana Dharma Chakric context, the Söhu might be considered to work in the arena of the Mûlâdhara Chakra or what is often called in the West, the Root Chakra.

The Khabs:
In an Ægyptian Paradigm the Khabs has independent existence but also functions as a component of a sentient Being during a particular incarnation and is one of only two components that are considered completely within the context of a specific incarnation. When discussed in reference to a particular Individual within a specific incarnation the Khabs may be considered as the enlivened physical body, it is both the physical body and the various systems which produce life in it. Such systems include the Circulatory system, the Pulmonary system, the Digestive system, the Endocrine system and all the others. If considered within a Sanatana Dharma Chakric context, the Khabs might be considered to work in the arena of the Mûlâdhara Chakra or what is often called in the West, the Root Chakra.

0
The Khat:
In an Ægyptian Paradigm the Khat has independent existence but also functions as a component of a sentient Being during a particular incarnation and is one of only two components that are considered completely within the context of a specific incarnation. When discussed in reference to a particular Individual within a specific incarnation the Khat may be considered as the physical body from a particular life, before the life force enters and/or after the life force had departed from it. Many variations of the Teachings taught that as long as the mummy was sufficiently intact, the Ka could inhabit it and be empowered by it. The bodily remains could be viewed as a power source forwarding the eternal existences of the Being. It was also considered possible to inhabit statues of oneself, as long as the Ritual of the Opening of the Mouth had consecrated them. If considered within a Sanatana Dharma Chakric context, the Khat might be considered to work in the arena of the Pre and/or Post Chakric Field or what is often called in the West, the Ground of Being.

The Sekhem:
In an Ægyptian Paradigm the Sekhem has independent existence but also functions as a component of a sentient Being during a particular incarnation and/or series of incarnations. When discussed in reference to a particular Individual within a specific incarnation the Sekhem may be considered as the Quintessence of that which makes the Individual distinctly themselves. It acts as a template through which the forces of the Cosmos (especially the dimension of Consciousness) project to effectuate a given Individual in all of their lifecycles and thus is the great Tying Together, often represented by certain knots as well as by the Sekhem Wand. The Sekhem of a Being is that which ties the Individual together through all their series of lives, and enables an identity between the Entity in the current lifetime with the earlier (and later) projections of that particular Sekhem. The Sekhem wand was often used to depict the concept that the Individual is acting from their Eternal Quintessence rather than from current considerations. To remain in existence an Entity needs a source of access to it's Quintessence. In some variations of the Teachings this access to one's Quintessence was provided either by Being buried in a sacred place, by Being given regular sacrifices or by Being admitted to the Kingdom of Reeds (often considered as Being empowered by the Pyramids). If considered within a Sanatana Dharma Chakric context, the Sekhem might be considered to work in the arena of the Pre and/or Post Chakric Field or what is often called in the West, the Ground of Being.


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Capital A with ring aboveÅ   Capital A with macronĀ   Capital A with breveĂ   Capital A with diaeresisÄ   Capital A with circumflex   Capital A with dot aboveȦ   Capital A with inverted breveȂ   Capital A with tildeà   Capital A with ogonekĄ   Capital AE ligatureÆ   Capital AE ligature with tildeÆ̃   Capital Glottal Stop   Capital Palatoalveolar Click   Regular English AA   Script Capital L   Capital L with macron above   Capital L with dot below   Capital L with stroke, Dark L Ł   Regular English LL   Capital WHω   Capital W with macron above   Capital W with dot below   Regular English WW   Capital Slide H with reverse solidusℋ⃥   Capital H with macron above   Capital H with dot below   Aspirate   Slight Pause   Very Slight Pause   Regular English HH   Capital S with macron above   Capital S with dot above   Capital SH sign   Capital SKΣ   Regular English SS   Hard and Deep Capital DД   High and Light Capital D   Regular English DD   Capital O with ring above   Capital O with macronŌ   Capital O with breveŎ   Capital O with diaeresisÖ   Capital O with solidusØ   Capital OE ligatureŒ   Capital O with Cyrillic Round OmegaѺ   Capital OI   Capital O with ogonekǪ   Capital O with double oo top   Regular English OO   Capital EZJHʑ   Capital Z with macron below   Capital Z with dot aboveŻ   Regular English ZZ   Capital K with macron aboveК̅   Capital K with dot below К̣   Capital Hard KHχ   Capital KHƙ   Regular English KK   Capital V with macron above   Capital V with dot below   Regular English VV   Capital G with macron   Capital G with dot aboveĠ   Capital GNΓ   Capital GRЖ   Capital GWCapital GW   Capital Uvular Voiced ImplosiveϘ   Regular English GG   Capital rolled R with macronЯ̅   Capital rolled R with dot aboveЯ̇   Capital R with macron above   Capital R with dot above   Capital R with ogonek   Regular English RR   Capital C with cedillaÇ   Capital CHЧ   Regular English CC   Capital N with macron above   Capital N with dot below   Capital N with tildeÑ   Capital NGŋ   Capital NG with macron aboveŋ̅   Regular English NN   Capital Y with macron above Ȳ   Capital Y with dot above   Capital Y with yaw aboveЎ   Regular English YY   Capital J with macron aboveЈ̅   Capital J with dot belowЈ̣   Regular English JJ   Capital U with a ring aboveŮ   Capital U with macronŪ   Capital U with breveŬ   Capital U with circumflex aboveÛ   Capital U with diaeresisÜ   Regular English UU   Capital F with macron above   Capital F with dot above   Regular English FF   Capital Q with macron above   Capital Q with dot above   Regular English QQ   Capital B with macron   Capital B with dot below   Trilled BTrilled B   Regular English BB   Capital M with macron   Capital M with dot below   Capital M with tilde   Capital MBCapital MB   Capital MG   Regular English MM   Capital X with macron above   Capital X with dot above   Regular English XX   Capital I with macronĪ   Capital I with breveĬ   Regular English II   Capital T with macron above   Capital T with dot below   Capital TH voicedΘ   Capital TH voicelessÞ   Capital TSЦ   Capital TSCHЩ   Regular English TT   Capital E with macronĒ   Capital E with breveĔ   Capital E with circumflexÊ   Capital schwa Ə   Regular English EE   Capital P with macron above   Capital P with dot above   Capital pTCapital pT   Regular English PP

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