The ancient Egyptians expressed this in the way they spelled the word, ra.
Those clever theologians managed to describe its relativistic quality nothing with any matter at all can go faster than light in terms of a mythological unity of great depth and philosophical complexity, the “operative and creative power” imagined by the Egyptians as the great god RA.As such it long out lasted the priests of RA, whose functions were usurped by Amun of Thebes.(Although a memorialized form of the ancient wisdom continued to be celebrated among the ruins of Heliopolis until the arrival of the Arabs in the seventh century of the Common era.)The union of these two god-forms produced the central mystery of the Egyptian religious experience.It is the discontinuous nature of quantum events, the absorption and emission of photons, which creates this discreet and sentient existence.Therefore, RA, when understood as the nature of light, does creatively enact our world and all its parts.Ausar Un-Nefer, Osiris the Justified One, filled the existential void of death with a panoply of shamanic ordeals and divine interaction.
Life was anything but dull in the Hall of the Lord of the Dead.
Wherever they learned or discovered the information, the priests of Annu were the first humans to code these physical constants, clues to the structure of the universe, into a mythical theology that is descriptive of the actual nature of both physical and psychological reality.
If we think of RA as the personification of all that we now call the nature of light, then his role as the original creative principle suddenly comes into sharp focus.
The Followers of RA, like the Henmemet, who visited Heliopolis in the early dynastic era, were real people, not spirits.
It is from them that the concept of “God the Principle,” the “RA Function” passed to the priests of the City of the Sun.
In fact, he was asked to be RA’s regent, his viceroy among the monkeys, as it were.