THE THOUGHT ADJUSTER

IN ANCIENT EGYPT

The ancient Egyptians gave us many records of their Adamic legacy. They knew about spiritual entities and forces which have only now been revealed to us through the Urantia Papers. This paper deals with how the Egyptians remembered the Thought Adjusters.

We should understand that by the time of our historic records their religious knowledge had become mythologically debased, even though they clung to many essential elements. This paganisation was already prevalent throughout the world by 3000 BC. Even though the Egyptians had much closer ties with the Adamic blood lines, loss of contact with the heavenly realms had wrought badly distorted ideas. The Egyptian

documentary evidence, dating to about 2500 BC, permits us to estimate the degree of religious conceptual degradation.

I shall use the presentation by Samuel Mercer as a basis of discussion. He uses the line numbers of the Pyramid Texts to illustrate the respective elements. I shall then compare those with passages from the Urantia Papers. I shall give the full text of Mercer’s discussion from The Pyramid Texts, Samuel A. B. Mercer, Longmans, Green and Co., New York, 1952, with breaks for discussion where the passage is instructive.

I show Mercer's remarks in bold, my response in regular print. References to the Urantia Papers are by page number.

 

EXCURSUS III

By Samuel A. B. Mercer (Slightly Edited for clarity.)

THE KA, BA, AKH, ETC IN THE PYRAMID TEXTS

(The reference numbers are lines in the Pyramid Texts assigned by Sethe.)

According to Egyptian thought, gods and men were very much alike in constitution and nature, except that gods were much greater, in every respect, than men. This is an example of how the conceptual structure had already degraded by attributing to the gods human characteristics, much as we would reduce illustrations of God for children.
In trying to describe the idea of man in ancient Egypt, we must keep in mind that the Egyptians did not differentiate between the material and immaterial as clearly as we do. Hence, they used many words in reference to the nature of man which have sometimes a material and at other time an immaterial connotation. The more tangible aspects of man, as of gods, in the Pyramid Texts, are the ka, the ba, the akh, the d.t or ha.t, the 'ib, the rn, etc. And yet each one of these ancient terms is difficult to render into a modern equivalent, a task still more difficult by the fact that the Egyptians themselves were never very clear about either their nature or their being and activities. One thing seems clear, namely, that ideas about each of them not only changed somewhat with the centuries, but also seem to have differed considerably in the same texts at approximately the same time, as in our Pyramid Texts. Thus, we are still uncertain about an accurate equivalent of the word ka. Brugsch rendered it by "character," Maspero by "double," Petrie by "ancestral spirit," Erman and von Bissing by "life-principle," Steindorff by "genius," Breasted by "protective spirit," Gardiner by "essence," "personality," "soul," "individuality," "temperament," Moret by the anthropological term mana, and Frankfort by "vital force." There is, doubtless, an element of exactness in each of these renderings. More spiritual people also do not concretely separate the material from the immaterial, as our godless materialistic culture has conditioned us to do. God is within everything, in all aspects of creation. We separate his creative spirit into material components in order to deal with it because we are material beings. The more materialistic we are oriented, the less we see him as an integrated Creator, if we see him at all.

 

The term ka occurs in the earliest inscriptions and its root expresses generative force. With the phallus as a (hieroglyphic) determinative it means "bull," and ka.t designates the female sexual organ; with the sign of a speaking man it designates intellectual power, and in the plural it expressed the idea of food which sustains life, and also in the plural it has the meaning of magic and the power of charming. Indeed, the sign transliterated ka was, it seems, an ancient ensign which became a god. Thus, a ka was a divinity, personified as a god, and expressed anthropomorphically in human form. Thus, when Amenophis III was represented with his ka it indicated that he was divine. In accordance with this idea, the deceased king when spiritualized and deified could become not only the ka of Horus (587b), but also the ka of all the gods (1609a), just as both Geb (1623a) and Osiris (1831d) were thought to be the ka of all the gods, that is, to be master of all the gods and of their kas (267a-d). To gain the mastery over a god or to cause his death was to remove his ka from him or to cause the death of his ka, although, inconsistently, the ka was thought to be immortal (789c). (A determinative in ancient Egyptian writing was a support symbol that denoted more exact intent of the hieroglyphic signs, where they might otherwise have confused the reader.)

We can see that the term ka expressed one of the earliest intellectual concepts known by the Egyptians; hence extremely important. It was understood as an elemental component of Egyptian life, affecting all aspects of their daily activities. It was a generative force that derived from God, the root of intellectual powers, and the source of spiritual food that sustained immortal potential, (not material food). Although modern Egyptian scholars see in it a magical expression, the magic rests in spiritual forces that underlie all creation.

The origin of the concept was not in some mythologized ancient ensign, or anthropological humanized form, but in divine teachings that derived from the heavenly realms.

 

587b: (Horus) has smitten (and) bound Set for thee, for thou art his ka. As I discuss elsewhere Horus was the Egyptian memory of Melchizedek and Set was their memory of Caligastia.

 

The sense is that Horus has become perfectly attuned to the will of the Father in heaven, and thus the Spirits of he and Osiris are completely aligned with one another. He will smite Set, the evil one, and bind him for eternity. See Revelation 20:7-10 which, unfortunately, was also edited to mythological terms. Compare with Ezekiel 38 and 39.

We should remember that Osiris (Jesus) lived as a man, and therefore had the mind of a man. His ka (Thought Adjuster) functioned in perfect synchrony and co-ordination with all other spirit ministries. This was the intent of the remark about Osiris being the ka of Horus.

P.1190 - §4 Thought Adjusters appear to come and go quite independent of any and all other spiritual presences; they seem to function in accordance with universe laws quite apart from those which govern and control the performances of all other spirit influences. But regardless of such apparent independence, long-range observation unquestionably discloses that they function in the human mind in perfect synchrony and co-ordination with all other spirit ministries, including adjutant mind-spirits, Holy Spirit, Spirit of Truth, and other influences.

 

1609a: Osiris, thou art the ka of all the gods.

1623a and 1831d: Thou art the ka of all the gods.

267a: Osiris is the chief of the kas, who unites the hearts. So says he who is chief of the Wise, the Great One.

When Jesus was baptized his Thought Adjuster became Personalized and now is chief of the Thought Adjusters on this world. The "Wise" or "Great One" refers to Thought Adjusters.

Thus the spirit of the Father, whether represented within man, or within the universe, is the master coordinator of all creation activities.

P.1846 - §5 As Lazarus came out of the tomb, the Personalized Adjuster of Jesus, now chief of his kind in this local universe, gave command to the former Adjuster of Lazarus, now in waiting, to resume abode in the mind and soul of the resurrected man.

P.1511 - §2 Ordinarily, when a mortal of the realm attains such high levels of personality perfection, there occur those preliminary phenomena of spiritual elevation which terminate in eventual fusion of the matured soul of the mortal with its associated divine Adjuster. And such a change was apparently due to take place in the personality experience of Jesus of Nazareth on that very day when he went down into the Jordan with his two brothers to be baptized by John. This ceremony was the final act of his purely human life on Urantia, and many superhuman observers expected to witness the fusion of the Adjuster with its indwelt mind, but they were all destined to suffer disappointment. Something new and even greater occurred. As John laid his hands upon Jesus to baptize him, the indwelling Adjuster took final leave of the perfected human soul of Joshua ben Joseph. And in a few moments this divine entity returned from Divinington as a Personalized Adjuster and chief of his kind throughout the entire local universe of Nebadon. Thus did Jesus observe his own former divine spirit descending on its return to him in personalized form. And he heard this same spirit of Paradise origin now speak, saying, "This is my beloved Son in whom I am well pleased." And John, with Jesus' two brothers, also heard these words. John's disciples, standing by the water's edge, did not hear these words, neither did they see the apparition of the Personalized Adjuster. Only the eyes of Jesus beheld the Personalized Adjuster.

The ka was considered a beneficent and protective being especially in reference to the hereafter (63b); it could assist the deceased by speaking to the great god on his behalf, and by introducing him to Ra (816d); it could forage for the deceased and bring food to him (564b); and like two friends the deceased and his ka could sit together at the same table (357b). At the same time the ka was regarded with somewhat the character of a master or protecting genius (1609a, 1623a). Moreover, whenever an inanimate object was treated as a person, it could have its ka. Thus, the pyramid enclosure, regarded as a person, doubtless a deity, in heaven, had its ka (1278b).

63b: Summons they ka, like Osiris, that he may protect thee from all anger of the dead.

Mercer here fails to capture the nuance of the thought. It is not protection from the anger of the dead, but from the anger of death that Osiris is seeking.

P.1204 - §5 When Thought Adjusters indwell human minds, they bring with them the model careers, the ideal lives, as determined and foreordained by themselves and the Personalized Adjusters of Divinington, which have been certified by the Personalized Adjuster of Urantia. Thus they begin work with a definite and predetermined plan for the intellectual and spiritual development of their human subjects, but it is not incumbent upon any human being to accept this plan. You are all subjects of predestination, but it is not foreordained that you must accept this divine predestination; you are at full liberty to reject any part or all of the Thought Adjusters' program. It is their mission to effect such mind changes and to make such spiritual adjustments as you may willingly and intelligently authorize, to the end that they may gain more influence over the personality directionization; but under no circumstances do these divine Monitors ever take advantage of you or in any way arbitrarily influence you in your choices and decisions. The Adjusters respect your sovereignty of personality; they are always subservient to your will.

 

816d: That he may speak for Osiris to the Great God, and cause Osiris to climb up to the Great God. The Great God is the Father. The appeal is that the ka may permit Osiris, (and his substitute, the king), to be with the Father in Heaven.
564b: O ka of Osiris, bring (food) that Osiris may eat with thee. Again this portrays celestial food, not material food. The Thought Adjuster and the mortal can only share the spiritual.
1357b: Let thy ka be seated that he may eat bread and beer with thee without ceasing for ever and ever. The mythologized reduction of spiritual pleas to material levels is here shown more directly.
 1609a and 1623b: See above.

1278b: I consecrate this pyramid, this temple, to Osiris and to his ka.

The king here is reaching for dedication of human memorials to Osiris and the spirit of the Father.
In the Pyramid Texts, which are exclusively royal, the ka is always therein connected with royalty or objects personified and so closely related to the king that they were royal. Outside the Pyramid Texts, at an early period the common man had his ka, and in later periods a ka was thought to have been born with everyone. We know that the Thought Adjusters were poured out on all flesh after the resurrection of Jesus. They are now within the possession of everyone of sound mind. The Egyptian social history may represent wishful hope on the part of all citizens. Or the Egyptian biological stock may have inherited sufficient qualities from Adam and Eve to qualify them for Thoughts Adjusters prior to Jesus.

 

P.227 - §6 Some order of Paradise Son must be bestowed upon each mortal-inhabited world in order to make it possible for Thought Adjusters to indwell the minds of all normal human beings on that sphere, for the Adjusters do not come to all bona fide human beings until the Spirit of Truth has been poured out upon all flesh; and the sending of the Spirit of Truth is dependent upon the return to universe headquarters of a Paradise Son who has successfully executed a mission of mortal bestowal upon an evolving world.

P.596 - §4 Upon the resurrection of a bestowal Son, on the third day after yielding up his incarnated life, he ascends to the right hand of the Universal Father, receives the assurance of the acceptance of the bestowal mission, and returns to the Creator Son at the headquarters of the local universe. Thereupon the bestowal Avonal and the Creator Michael send their joint spirit, the Spirit of Truth, into the bestowal world. This is the occasion when the "spirit of the triumphant Son is poured out upon all flesh." The Universe Mother Spirit also participates in this bestowal of the Spirit of Truth, and concomitant therewith there issues the bestowal edict of the Thought Adjusters. Thereafter all normal-minded will creatures of that world will receive Adjusters as soon as they attain the age of moral responsibility, of spiritual choice.

In accordance with the famous representation of Amenophis III and his ka, the ka was an exact double of the king, and apparently remained so, for the picture represents both as partly grown boys. Likewise, in accordance with the oft-repeated assertion in the Pyramid Texts that the deceased went to his ka — an expression so often used that it became synonymous with the expression "to die" — we cannot go far wrong in saying that the Egyptians looked upon heaven as the ordinary abode of the king's ka (17a-c, 948b, 598c, 826a-b, 975c, 1431a-b (826a-b), etc., although the ka being divine could appear anywhere.
P.1186 - §8 Though the Adjusters volunteer for service as soon as the personality forecasts have been relayed to Divinington, they are not actually assigned until the human subjects make their first moral personality decision. The first moral choice of the human child is automatically indicated in the seventh mind-adjutant and registers instantly, by way of the local universe Creative Spirit, over the universal mind-gravity circuit of the Conjoint Actor in the presence of the Master Spirit of superuniverse jurisdiction, who forthwith dispatches this intelligence to Divinington. Adjusters reach their human subjects on Urantia, on the average, just prior to the sixth birthday. In the present generation it is running five years, ten months, and four days; that is, on the 2,134th day of terrestrial life. P.95 - §7 There are many spiritual influences, and they are all as one. Even the work of the Thought Adjusters, though independent of all other influences, unvaryingly coincides with the spirit ministry of the combined influences of the Infinite Spirit and a local universe Mother Spirit. As these spiritual presences operate in the lives of Urantians, they cannot be segregated. In your minds and upon your souls they function as one spirit, notwithstanding their diverse origins. And as this united spiritual ministration is experienced, it becomes to you the influence of the Supreme, "who is ever able to keep you from failing and to present you blameless before your Father on high."

 

Returning to Mercer’s notes we observe:

 

17a-c

He who goes, goes with his ka,

Horus goes with his ka,

Set goes with his ka,

Thoth goes with his ka,

Dwn-rnwy (a god) goes with his ka,

Osiris goes with his ka,

Hnt-irty (a god) goes with his ka,

You also go with your ka:

598c . . . as the god of those who are gone to their kas . . .

948b . . . in the place of the gods, who are gone to their kas . . .

826a . . . He is gone who went to his ka; Osiris is gone to his ka; Set is gone to his ka . . .

The other remarks are similar.

We know from Revelation that only human beings are eligible to receive Thought Adjusters. Hence this application to the gods is part of the debasement of the teachings coming out of the Garden of Eden. However, some of the statements could be interpreted as the gods not going with their individual kas but with the ka of the mortal making this request.

Although no single translation of the term ka can do justice to the various, sometimes conflicting, conceptions of the ka in the Pyramid Texts, it does seem that the most likely thought was that at birth there came into being an exact (not comparable as some suppose with the human placenta) double (1653b-d) of the new-born royal baby, which developed as the child developed, which became a man as the boy did (and one was identified with the other, 149d), but whose home from birth was in heaven (2051b), a god, capable of being thought of as joining its double anywhere, and when the king died, it could be said that he went to his ka in heaven. There must have been some anxiety on the part of the dying king that his ka in heaven may fail to recognize him, so according to 1612-1614 he was to receive a garment peculiar to him, by means of which the ka may not mistake him for an enemy whom he might slay. And yet there are expressions of aspects of the ka so different in the Pyramid Texts that it is difficult to imagine any one aspect which could with complete satisfaction be taken as the fundamental one; even in these same texts Atum could be regarded as the ka of Heliopolis, and Ptah as that of Memphis (cf. 149d and note)! The plural ka.w especially with the verb nhb means "distinctions," "honours."

If Mercer only knew what all this meant!

P.42 - §8 The eternal quest is for unification, for divine coherence. The far-flung physical universe coheres in the Isle of Paradise; the intellectual universe coheres in the God of mind, the Conjoint Actor; the spiritual universe is coherent in the personality of the Eternal Son. But the isolated mortal of time and space coheres in God the Father through the direct relationship between the indwelling Thought Adjuster and the Universal Father. Man's Adjuster is a fragment of God and everlastingly seeks for divine unification; it coheres with, and in, the Paradise Deity of the First Source and Center. P.305 - §1 After the attainment of the supreme satisfaction of the fullness of worship, you are qualified for admission to the Corps of the Finality. The ascendant career is well-nigh finished, and the seventh jubilee prepares for celebration. The first jubilee marked the mortal agreement with the Thought Adjuster when the purpose to survive was sealed; the second was the awakening in the morontia life; the third was the fusion with the Thought Adjuster; the fourth was the awakening in Havona; the fifth celebrated the finding of the Universal Father; and the sixth jubilee was the occasion of the Paradise awakening from the final transit slumber of time. The seventh jubilee marks entrance into the mortal finaliter corps and the beginning of the eternity service. The attainment of the seventh stage of spirit realization by a finaliter will probably signalize the celebration of the first of the jubilees of eternity.
These are some of the revelations that have been given to us. They offer superb understanding of the inheritance of the ancient Egyptians, preserved in social memory, even though thoroughly debased.

At this point I terminate Mercer’s further remarks where he compares with similar concepts from other cultures, but without satisfactory results. I also do not treat his further remarks on the ba, akh, and so on. The ba was the Egyptian concept of the soul, but more difficult to ascertain just as it is more difficult for us to distinguish from the Thought Adjuster.

The idea of a spirit force or entity residing within us is discussed at length by the Urantia Papers. I shall make no attempt to list the many references here. See Papers 107 to 111. The interested reader may pursue that line of inquiry for himself. However, I do point out that this idea was expressed by the Apostle Paul when he remarked about the Spirit of the Father within us. See especially Romans 8, I Corinthians 2, 3:16, 6:11, 6:20, 14, II Corinthians 3, Galatians 5, Ephesians 3:16, and so on.