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The Egyptian Book of the Dead (Papyrus of Ani) · 63 of 357 · tr. E.A. Wallis Budge

Chapter 6 (part 19)

The whole passage reads:--[2] "(496) The heavens drop water, the stars throb, (497) the archers go round about, the (498) bones of Akeru tremble, and those who are in bondage to them take to flight when they see (499) Unas rise up as a soul, in the form of the god who liveth upon his fathers and who maketh food of his (500) mothers. Unas is the lord of wisdom, and (501) his mother knoweth not his name. The gifts of Unas are in heaven, and he hath become mighty in the horizon (502) like unto Tmu, the father that gave him birth, and after Tmu gave him birth (503) Unas became stronger than his father. The ka's of Unas are behind him, the sole of his foot is beneath his feet, his gods are over him, his uræi are [seated] (504) upon his brow, the serpent guides of Unas are in front of him, and the spirit of the flame looketh upon [his] [1. ###. Pyramid of Teta, 1. 327; ibid. , t. v., p. 50. 2. See Maspero, Recueil , t. iv., p. 59, t. v., p. 50; and Revue de l'Histoire des Religions , t. xii, p. 128.] {p. lxxx} soul. The (505) powers of Unas protect him; Unas is a bull in heaven, he directeth his steps where he will, he liveth upon the form which (506) each god taketh upon himself, and be eateth the flesh of those who come to fill their bellies with the magical charms ill the Lake of Fire. Unas is (507) equipped with power against the shining spirits thereof, and he riseth up in the form of the mighty one, the lord of those who dwell in power (?). Unas hath taken his seat with his side turned towards Seb. (508) Unas hath weighed his words with the hidden god (?) who hath no name, on the day of hacking in pieces the firstborn. Unas is the lord of offerings, the untier of the knot, and he himself maketh abundant the offerings of meat and drink. (509) Unas devoureth men and liveth upon the gods, he is the lord to whom offerings are brought, and he counteth the lists thereof. He that cutteth off hairy scalps and dwelleth in the fields hath netted the gods in a snare; (510) he that arrangeth his head hath considered them [good] for Unas and hath driven them unto him; and the cord-master hath bound them for slaughter. Khonsu the slayer of [his] lords hath cut their throats (511) and drawn out their inward parts, for it was he whom Unas sent to drive them in; and Shesem hath cut them in pieces and boiled their members in his blazing caldrons. (512) Unas hath eaten their magical powers, and he hath swallowed their spirits; the great ones among them serve for his meal at daybreak, the lesser serve for his meal at eventide, and the least among them serve for his meal in the night. (513) The old gods and the old goddesses become fuel for his furnace.
Themes
Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

[auto] Divine beings are described with human or animal features like bones, feet, brows, and bull forms.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The passage is explicitly from the Book of the Dead and describes the deceased rising and being protected in the afterlife.

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Hidden Sayingssoteriology

Esoteric teachings reserved for those ready to receive them; outer meaning conceals an inner liberating truth.

[auto] The statement about the unknown name suggests esoteric knowledge reserved for the divine or initiated.

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Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

[auto] The passage describes a god who 'liveth upon his fathers,' emphasizing active divine existence.

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Mystical Unionsoteriology

The merging of the individual soul or self with the divine, transcending personal identity.

[auto] Unas transforms into the form of a god and becomes like his father Tmu, suggesting a merging with the divine.

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Paradox As Teachingethics

Using apparent contradiction, reversal, or riddle to destabilise ordinary understanding and induce insight.

[auto] The claim that the god lives on his fathers and eats his mothers presents a theological paradox regarding sustenance and origin.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] Serpent guides are mentioned in front of Unas, guiding his path through the afterlife.

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Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

[auto] Unas becomes stronger than his father Tmu and is like him, suggesting a return to or union with the divine progenitor.

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Sacred Namestheology

Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.

[auto] The text notes that Unas's mother does not know his name, implying the name holds specific power or identity.

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Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

[auto] Unas is described as rising up and becoming mighty in the horizon, indicating an upward journey through heavenly realms.

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Theosis Deificationsoteriology

The doctrine — central to Eastern Orthodox and Maximian theology — that the human person is progressively transformed into a partaker of the divine nature by grace, not merely justified or united in passing ecstasy.

[auto] Unas is explicitly described as rising as a soul, becoming a god, and consuming other gods to gain divine power and status.

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Related passages · 5 parallels
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 5 (part 7)
2.) "Lucifer had within himself the fire and the light. He p. 113 was free. Why then did he imagine (project his consciousness) into the fire? The light and the power of God did not draw him into the fire, but the wrath of nature. Why…”
Both passages describe a powerful, divine figure who challenges or transcends the natural order. Unas in the Egyptian Book of the Dead and Lucifer in the mystical Christian tradition both exhibit qualities of divine power and rebellion, though within different theological frameworks.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 5 (part 9)
1.) "Lucifer having left the harmony of God, the holy name of God separated from him and remained in its own unity; but Lucifer remained in the qualities of the central fire which he had awakened within himself." ( Theosophical Questions ,…”
Both passages describe a powerful being (Unas in Passage A and Lucifer in Passage B) who has separated from the divine order and possesses immense, even destructive, power. They also share themes of cosmic conflict and the transformation of divine entities.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 7 (part 3)
2.) "The inner man stood in heaven; his essences were the Paradise; his body was indestructible. He knew the language of God and the angels, and the language of nature, as may be seen by Adam giving names to all creatures, to each accordin…”
Both passages describe a divine or semi-divine figure who possesses immense power and knowledge, transcending the natural world and having dominion over it. The passages share themes of divine authority, transcendence, and the ability to control and understand the essence of all things.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 12 (part 8)
2 "It is erroneous to suppose that the soul of Christ had left the body and had travelled down to hell, and that it had there, in divine power, attacked the devils and bound them with chains, and thus destroyed hell. It is rather to be und…”
Both passages describe a divine figure (Unas in the Egyptian Book of the Dead and Christ in the Christian mystical text) who overcomes death and the underworld, liberating souls and transforming the nature of existence. The themes of divine power, the conquest of death, and the transformation of the afterlife are shared between the two traditions.
neoplatonism|Select Works of Plotinus|Select Works, Section 216
Section 2 2. It is of this Soul especially that we read "All Soul has care for the Soulless"- though the several Souls thus care in their own degree and way. The passage continues- "Soul passes through the entire heavens in forms varying wi…”
Both passages explore the concept of the soul's journey and transformation after death, with the soul taking on different forms and consuming or transcending other entities. They share a mystical perspective on the afterlife and the nature of the soul, though they come from different cultural and religious traditions.