A person had a Sekhem, but Sekhem was also an impersonal quality.
The term Sekhem were sometimes applied to Gods and to stars, and certain leading Gods including Ra and Osiris had among their names “Sekhem Ur” meaning roughly “Great Power”. And of course one of the greatest early Goddesses was Sekhemet.
The Sekhem was symbolized by a scepter, and the term carries a connotation of ruler-ship. The Sekhem scepter was carried by Kings and high officials to denote their imperium. Sekhem scepters were also used by mortuary Priests when making offerings, and were associated with the deceased.
The Sekhem may be said to be the Divine essence which generated all the other parts of the Soul: the ultimately mortal Khat, Khaibit, Ren, and Ka: the immortal Ba and Khu.
Thus it will be seen that the ancient Egyptian concept of the Soul is in fact not alien at all, but closely parallels our modern Pagan conceptions of the Soul.
The Khat will be seen to correspond to the Physical Self, which flourishes for its time but dies and decays in turn.
The Khaibit or Sheut will be seen to correspond to the emotional self, ultimately responsive in nature: reacting to stimuli just as a shadow is cast by light.
The outer Ren and inner Ab will be seen to correspond to the mental self, the seat of choice and understanding.
The Ka will be seen to be the Astral Self: able to travel independently but ultimately an aspect of the given life which dissipates with time.
The Ba is the Soul which is inherently immortal even though successive lives dissipate with time.
The Khu is the Monad or Oversoul which generates the Soul and through it the individual life.
And the Sekhem is the Divine Self –the Divine Spark which animates all things and ultimately unites all things.
Thus we see a clear correspondence through our own Seven Planes and the Egyptians Seven Souls.