The goddess Isis (grand daughter of Ra) leading Nefertari to the realm of the dead, while placing at Nefertari’s mouth and nostrils the Ankh (the symbol of life), so that she will inhale the breath of life, which is the loose origin of the modern-day concept of spirit if "breath of life". [4]
In religion, spirit, considered as one of the four parts of the laymanized modern person’s belief system model of a human, mind, body, spirit, soul, particularly in the world-dominating Anunian theologies belief systems, generally tends to conceptualize as the animating life-imbibing part of the person.

The term spirit derives from Latin spiritus meaning "breath", which has direct connation to the breath of life origin of life theory, in particular act of putting the akh near the mouth of a non-alive body, in Egyptian theology, which itself has older roots in the Heliopolis creation myth.

The seven-part Egyptian model of the human, according to which the main constituents of a person were the body, its ka, and its name which remained always in close proximity to each other even in the tomb, and the shadow, the ba, sahu and akh which were more mobile and independent, approximately speaking. Generally, the ka is what became transmogrified into the modern colloquial view of the “spirit”, in short. A lengthier digression would be needed to elaborate on this, as the Egyptian model of the human is rather elaborate and varied, depending.

Into the 18th century, a blending of science (materialism) and religion (spirit + soul) models of origins of humans began to emerge, such as found in French natural philosopher Charles Bonnet’s 1745 great chain of being (evolution + religion), his central statement about which is as follows, wherein sees the dualism divide of each being into a corporal part (body) and spiritual part (spirit):

“Between the lowest and the highest degree of spiritual and corporal perfection, there is an almost infinite number of intermediate degrees. The succession of degrees comprises the universal chain. It unites all beings, ties together all worlds, embraces all the spheres.”

In the modern 21st century hmolscience model of what constitutes a human, the generalized physical science view is that each person is constituted of matter (fermions) and energy (bosons). In more detail, the body is constituted in the form of a human molecular formula + human molecular orbital content, the mind generally as hydrocarbon atoms, DHA, EPA, and oleic acid in dominate mass composition, and the quantum electrodynamics that mediate the mind via the exchange force models. What constitutes what was formerly defined as the “soul” (modern) or “ba” (Egyptian) is understood, in differential equation form, in the form of the “moral symbols” of physical chemistry, as German polymath Johann Goethe logically explained in 1809 by to his friend writer-librarian Friedrich Riemer: “The moral symbols of the natural sciences are the elective affinities discovered and employed by the great Bergman.” [2] In short, what was considered moral/amoral in olden days can be understood as what is considered as natural/unnatural in the context of chemical thermodynamic “coupling” theory.

The modern physical science translation of reformulation of what the Egyptians considered as “ka”, among other parts, or what the modern religions consider as “spirit”, however, is a bit more elusive. One does not properly say that the hydrogen atom as spirit or soul, the same which is the case of the human molecule, but the human molecule does classify as a type of animate molecule, hence what in olden days was defined as spirit/ka part of the human can crudely be reinterpreted as a “animation” in some sense of the matter—although further digression into this subject is needed to clarify the legitimacy of this assertion, being that properly speaking all there is in the known universe is vacuum, bosons, and fermions, as current models understand things.

Religious thermodynamics
In the clash between olden days theologies and the modern physical sciences, many often bias thinking and construct “religious thermodynamics” versions of the human spirit, based on a mixture of entropy (or energy) and god, such as done in 2003 by American thermodynamicist Gilbert Wedekind and his book Spiritual Entropy. [3] Concepts such as “spiritual energy” or “spiritual entropy” are derivatives of this type of thinking.

See also

1. Bonnet, Charles. (1764). Contemplation de la nature , Vol. I, 27. Trans. Stephen Jay Gould, Ontogeny and Phylogeny (1977), 23.
2. Thims, Libb. (2007). Human Chemistry (Volume Two) (moral symbols, pg. 372). Morrisville, NC: LuLu.
3. Wedekind, Gilbert L. (2003). Spiritual Entropy: Life-Changing Insights Revealed by a Unique Natural law (pgs. ix, xii, 148). Xulon Press.
4. Various editors. (2007). The Ankh: Key of Life (pg. 2). Weiser Books.

External links
Spirit – Wikipedia.

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