How can it be that the gods Ast (Isis), Asar (Osiris), Suti (Set), and Nebt-Het (Nephthys) were born as mortals according to some legends, yet born divine (from the union of Nuit and Geb) according to others? This apparent paradox, the logical result of the process by which local legendary/mythical figures became nationally recognized gods, requires reconciliation and explanation within the mythos itself. For the sociological/historical explanation forces one to view the Egyptian religion from the outside, which is contrary to our desire to work WITHIN the mythos and to develop a personal relationship with these gods and goddesses.
For explanation, we turn to the goddess Nuit herself. She is the arch of the sky above us, the vast aethyr whose body glistens with the dewdrops that are the stars. We know now, and the ancient Egyptians surely suspected, that other worlds drift among those distant stars. Paradise, or Pet as it is called, lies above the sky, on a huge plate of iron. It is clear that Nuit herself is both the guardian and the manifestation of the gate between Pet and our world, and it only follows that she would serve as the gate or conduit to other worlds as well.
So let us suppose that her children were born and lived as ordinary mortals on some other world within the vastness of space, until the moment that, for whatever reason and by whatever means, each in turn 'ascended' to divinity-- escaping the gravity well of their own native world-- and were born, or rather bourne, through Nuit's gate to become as gods in this world. It is said that Asar was the first born of Nuit, followed in turn by Suti, Ast, and Nebt-Het. Taking the lifestories of each of these four and assembling them chronologically allows for the maintenance of the order of ascension that this new theory suggests.
The theory is also harmonic with what appears to be a cross-cultural constant relating to the origin of many other gods as supraterrestrial. The gods of many ancient religions were often depicted as having wings, implying their ability to travel through the 'sky'; that is, through space itself, from world to world, according to their whim. From the Dagon tribe, whose elders believed that they were the descendents of a god-like race from the binary Sirius, to the Mayans, who taught of three worlds that the gods dwelt on before coming to this one, the idea of extraterrestrial divinities seems to be deeply rooted in the stores of the collective human subconscious. Even today, groups such as the Scientologists believe that the salvation of the human race lies in contacting superior lifeforms from distant worlds that oversee and influence human history.
None of these other cultures or religions seem to invest their deities with the level of alien beauty and depth of character that the Egyptian gods possess, however. The elegance of Ast, the glory of Heru (Horus), the tragedy of Asar, the cold logic of Djehwty (Thoth); these are obviously living, breathing entities, sentient metaphors waiting to be reinstated within the language of the mystic. Whatever their origin, whatever the mechanism of their arrival on our world and in our minds, the fact that the Egyptian gods are here among us in some form is indisputable.