Journey of the Soul: Exploring Ancient Beliefs

The exploration of what occurs after death remains a globally discussed and deeply debated subject. This inquiry spans from the earliest recorded history on clay tablets in ancient Mesopotamia to the detailed descriptions found in the Ancient Egyptian Book of the Dead, also known as the “Book of Coming Forth by Day.” Classified under the broader category of “funerary texts,” the Book of the Dead originated almost 3,300 years ago in ancient Egypt, offering intricate insights into the concept of the afterlife and contributing to the genesis of our understanding of the spirit or soul.

This ancient Egyptian text has left a profound legacy, transmitted through various means and forming a continuum of knowledge that has endured over time. Depictions of life after death, as portrayed in these texts, have persisted through the ages.

Beliefs in the Afterlife Across Ancient Cultures

The ancient Sumerians, who lived in Mesopotamia (modern-day Iraq) from around 3200 BCE to 1900 BCE, possessed complex religious beliefs that delved into notions of life after death. Their views on the afterlife were closely intertwined with their comprehension of the divine, the underworld, and the fate of the soul.

Concerning the underworld, known as “Kur” or “Netherworld,” the Sumerians subscribed to the belief that it represented the domain of the deceased. Ereshkigal, the goddess of the underworld, governed this realm, holding sway over the fate of those who had passed on. In the tale of Inanna’s Descent, the most renowned Sumerian myth connected to the afterlife, Inanna—the goddess of love and fertility—embarks on a journey to the Netherworld. Confronted with challenges, she undergoes judgment and is ultimately vanquished by the deities of the underworld. However, through the collaborative efforts of other gods, Inanna experiences resurrection. This myth is often interpreted as a symbolic representation of the eternal cycle of death and rebirth.

In the mosaic of global religions and cultures, a shared belief resonates: that every human possesses a soul or spirit, a spiritual essence persisting beyond the confines of the physical body. While the terms “soul” and “spirit” are often used interchangeably, their nuanced meanings can vary significantly within religious, philosophical, and cultural contexts. Some belief systems consider these terms synonymous, while others attribute distinct concepts to each.

In the rich mosaic of Ancient Egyptian beliefs, the “Ba” emerges as a vital facet of the soul, embodying each person’s unique personality and individuality. Depicted as a bird with a human head, the Ba is believed to depart the body upon death, undertaking a transformative journey to the afterlife. Laden, with the distinctive qualities, experiences, and emotions of an individual, the Ba epitomizes the unparalleled essence of each person.

Adding depth to the comprehension of the soul, the concept of the “Ka” represents the life force or spiritual counterpart of an individual in Ancient Egyptian beliefs. This vital energy sustains and nurtures the body throughout one’s earthly existence. Within this belief system, the Ka is believed to reside within the body, intimately connected to one’s uniqueness and core identity. Crucially, it persists even after an individual’s passing. The ancient Egyptians upheld the belief that the Ka required sustenance, fulfilled through offerings and rituals often conducted at tombs.

Much like the Ba, the Ka assumes an indispensable role in the journey to the afterlife, reuniting with the body in the divine realm. In essence, the Ka symbolizes the life force and spiritual doppelgänger of an individual in Ancient Egyptian beliefs, playing a pivotal role in both the earthly and afterlife dimensions of a person’s existence.

Even when examining ancient Mesoamerica, starting with the Olmecs, the notion of “life” after death was present. Olmec burial practices indicate a belief in an afterlife or a continuation of existence beyond death. Through archaeological excavations, researchers have uncovered burials featuring offerings such as pottery, figurines, and jade artifacts, suggesting a belief in a form of transition or journey to the afterlife.

Shifting our focus to the other side of the world, in Hinduism, reincarnation is a fundamental concept deeply ingrained in Indian religious traditions for millennia. Within Hinduism, the cycle of birth, death, and rebirth—known as samsara—is intricately linked with the concept of karma. The cumulative actions and deeds of an individual in one life shape their circumstances and experiences in subsequent lives.

Moreover, some argue that just the act of burying the deceased itself reflects an idea of life after death.

OBEs and the Theta Brainwave Connection

Many people claim to have had out-of-body experiences, often attributing them to near-death encounters, meditation, or entering an astral projection state. In some of these instances, individuals report communicating with entities they perceive as divine or god-like. Astral Projection, a form of out-of-body experience, involves the separation of one’s “soul” from the physical body, allowing for travel to desired locations. This practice is embraced by many.

The Theta brainwave stage (4-8hz) is associated with deep relaxation and meditation, providing a potential gateway to various types of out-of-body experiences. The description of such experiences varies among individuals based on their unique encounters.

References to meditation and out-of-body experiences can be found in various versions of the Bible and other religious texts globally. For verification, let’s consider some examples.

Joshua 1:8 (NIV) Keep this Book of the Law always on your lips; meditate on it day and night, so that you may be careful to do everything written in it. Then you will be prosperous and successful.

2 Corinthians 12:2-4 (NIV) I know a man in Christ who fourteen years ago was caught up to the third heaven. Whether it was in the body or out of the body I do not know—God knows. And I know that this man—whether in the body or apart from the body I do not know, but God knows— was caught up to paradise and heard inexpressible things, things that no one is permitted to tell.

When it comes to the Sumerians, my favorite source is The Electronic Text Corpus of Sumerian Literature (https://etcsl.orinst.ox.ac.uk/). The book version and online digital version are perfect sources. Here’s what it says from ETCSL, the digital version.

Inana’s descent to the nether world: c.1.4.1
When Inana travelled on towards the underworld, her minister Ninšubur travelled on behind her. She said to her minister Ninšubur: “Go now, my Ninšubur, and pay attention. Don’t neglect the instructions I gave you.”

Išme-Dagan and Enlil’s chariot: a tigi to Enlil (Išme-Dagan I): c.2.5.4.09
His great festival having been performed perfectly, Enlil stepped onto the chariot and embraced Mother Ninlil, his spouse. He was followed by Ninurta, his mighty hero, and by the Anuna who are with Enlil. The chariot shimmers like lightening, its rumbling noise is sweet. His donkeys are harnessed to the yoke. Enlil came out on his august votive (?) chariot radiantly. Ninurta, the support of his father, made the way pleasant. Having reached the place which gladdens the soul, where the seed is blessed, Enlil stepped down from his holy …… and established a feast. (5 lines missing) (1 line fragmentary)missing) (1 line fragmentary)

Gilgameš and Ḫuwawa (Version B): c.1.8.1.5.1
“In Unug people are dying, and souls are full of distress. People are lost — that fills me with dismay. I lean out over the city wall: bodies in the water make the river almost overflow. That is what I see: that people die thus, which fills me with despair; that the end of life is unavoidable; that the grave, the all-powerful underworld, will spare no one; that no one is tall enough to block off the underworld; that no one is broad enough to cover over the underworld — the boundary that a man cannot cross at the final end of life. By the life of my own mother Ninsumun, and of my father, holy Lugalbanda! My personal god Enki, Lord Nudimmud, (3 lines fragmentary)I will complete …… there. I will bring …… there.”

An elegy on the death of Nawirtum: c.5.5.3
Because …… was brought to an end at his side, he rises in greatness and favour, uttering a lament for her. For her mother who bore her, the bright light turned to darkness, …… for her. He makes their shares (?), their ……, into a …… for her. Their souls have come forth before her, their evil bodies are torn apart. Their ……, workers and kin are ……, their …… are ……. (1 line unclear)they did not stand ……. Their nursemaids were ……. The …… fled (?). Like angry men, stones …… sick (?), the light from above …… did not increase from her city.

Credited to: Black, J.A., Cunningham, G., Ebeling, J., Flückiger-Hawker, E., Robson, E., Taylor, J., and Zólyomi, G., The Electronic Text Corpus of Sumerian Literature (http://etcsl.orinst.ox.ac.uk/), Oxford 1998–2006.

Numerous ideas, theories, hypotheses, and personal experiences attempt to elucidate the nature of the soul and its fate after death. Delving into each of these perspectives would demand extensive literature and hours of reading. The precise course of events remains unknown; nevertheless, one constant emerges. Throughout recorded history, humans have consistently documented guidelines on the proper disposal of a body.

I’m always available for a much more in-depth discussion about this topic through Zoom. You can email me at rebirthoftheword@gmail.com to set up a date.

Until next time, Knowledge is Power