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The Egyptian Book of the Dead (Papyrus of Ani) · 129 of 357 · tr. E.A. Wallis Budge

Chapter 14 (part 7)

Thou hast knit (10) together the mountains, thou has made mankind and the beasts of the field, thou hast created the heavens and the earth. Worshipped be thou whom the goddess Maat embraceth at morn and at eve. Thou dost travel across the (11) sky with heart swelling with joy; the Lake of Testes is at peace. The fiend Nak hath fallen and his two arms are cut off. The sektet boat receiveth fair winds, and the heart of him that is in his shrine rejoiceth. Thou (12) art crowned with a heavenly form, the Only one, provided [with all things]. Ra cometh forth from Nu in triumph. O thou mighty youth, thou everlasting son, self-begotten, who didst give thyself birth, (13) O thou mighty One, of myriad forms and aspects, king of the world, Prince of Annu, lord of eternity and ruler of the everlasting, the company of the gods rejoice when thou risest and when thou sailest (14) across the sky, O thou who art exalted in the sektet boat. Homage to thee, O Amen-Ra, thou who dost rest upon Maat, thou who passest over the heaven, and every face seeth thee. Thou dost wax great as thy (15) Majesty doth advance, and thy rays are upon all faces. Thou art unknown and canst not be searched out . . . . . . . . his fellow except thyself; thou art (16) the Only One . . . . . . [Men] praise thee in thy name [Ra], and they swear by thee, for thou art lord over them. Thou hast heard (17) with thine ears and thou hast seen with thine eyes. Millions of years have gone over the world; I cannot tell the number of them, through which thou hast passed. Thy heart hath decreed a day of happiness in thy name [of Ra]. Thou dost pass over (18) and travellest through untold spaces of millions and hundreds of thousands of years; thou settest out in peace, and thou steerest thy way across the watery abyss to the place which thou lovest; this thou doest in one (19) little moment of time, and thou dost sink down and makest an end of the hours." Osiris, the governor of the palace of the lord of the two lands ( i.e. , Seti I.), Hunefer, triumphant, saith: (20) Hail my lord, thou that passest through eternity and whose being is everlasting. Hail thou Disk, lord of beams of light, thou risest and thou makest all mankind to live. Grant thou that I may behold thee at dawn each day." IV. A HYMN OF PRAISE TO RA by Nekht, the royal scribe, captain of soldiers, who saith: "Homage to thee, O thou glorious Being, thou who art provided [with all things]. O Tmu-Heru-khuti, when thou risest in the horizon of heaven, a cry of joy cometh out of the mouth of all peoples. O thou beautiful Being, thou dost renew thyself in thy season in the form of the Disk within thy mother Hathor; therefore in every place every heart swelleth with joy at thy rising, for ever. The eastern and the western parts of heaven come to thee with homage, and give forth sounds of joy at thy rising. O Ra, thou who art Heru-khuti (Harmachis), the mighty man-child, the heir of eternity, self-begotten and self-born, king of earth, prince of the netherworld, governor of the mountains of Aukert ( i.e.
Themes
Divine Simplicitytheology

The doctrine that God has no parts, divisions, or composite attributes; pure undivided being.

Descriptions such as 'self-begotten' and 'Only one' imply a divine nature without parts or composite attributes.

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Monadcosmology

The absolutely simple, undivided first principle from which all multiplicity and existence flows.

The deity is addressed as 'the Only one,' suggesting a singular first principle from which existence flows.

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Paradox As Teachingethics

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

The phrase 'self-begotten, who didst give thyself birth' presents a theological paradox to describe the divine nature.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

The mention of the sektet boat traveling across the sky alludes to the guided passage of the soul through afterlife realms.

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Sacred Namestheology

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

The text invokes specific divine names like Ra, Maat, and Hapi which carry ontological power within the liturgical context.

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Anthropomorphismtheology

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

[auto] The text attributes human characteristics to the divine, such as a heart swelling with joy, being crowned, and having arms (in reference to the fiend).

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Asha Cosmic Ordercosmology

Truth as the fundamental structure of reality.

[auto] The passage explicitly invokes Maat, the goddess of truth and order, who embraces the deity, reflecting truth as the fundamental structure of reality.

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Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

[auto] The passage contrasts the order of Ra and Maat with the defeat of the fiend Nak, representing an ontological opposition between order and chaos.

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Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

[auto] Ra is depicted as the sun god who comes forth in triumph and sails across the sky, embodying the uncreated luminous quality of the divine.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] As a chapter from the Book of the Dead, this text functions as a ritual guide for the soul's passage through death and the afterlife.

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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 deity is described with active verbs such as creating, traveling, and rejoicing, presenting a dynamic and personal responsive reality.

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Related passages · 8 parallels
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 10 (part 2)
8. 1.) "The name Jesus was incorporated into the image of eternity as a future Christ, that it may become a redeemer of men, and out of the dying in the wrath regenerate them again into the pure being of divine and paradisiacal power." ( S…”
Both passages emphasize the divine creation and the role of a divine being (Ra in Passage A and Jesus in Passage B) in the process of creation and redemption. They share themes of eternal existence, divine love, and the provision of life and salvation.
greek_mystery|Orphic Hymns|Hymn X (part 1)
X. TO PAN * The FUMIGATION from VARIOUS ODORS I Call strong Pan, the substance of the whole, Etherial, marine, earthly, general soul, Immortal fire; for all the world is thine, And all are parts of thee, O pow'r divine. p. 131 Come, bles…”
Both passages are hymns praising a divine being who is seen as the creator and sustainer of the universe. They share themes of divine majesty, creation, and the joy brought by the divine presence, though they come from different mystical traditions.
greek_mystery|Orphic Hymns|Hymn X (part 2)
For the World is one, and only-begotten. Opusc. Mythol. p. 203. 131:17 Ver. 17] The sportive nymphs . This is because Pan rejoices in the exhalations produced from humid substances; without which the world cannot subsist. Phurnutus…”
Both passages are hymns that praise a divine being as the creator and sustainer of the universe. They share themes of divine creation, eternal existence, and the reverence of the divine by all aspects of nature and humanity.
greek_mystery|Orphic Hymns|Hymn XI. HERCULES (part 1)
XI. TO HERCULES. The FUMIGATION from FRANKINCENSE. HEAR, pow'rful, Hercules untam'd and strong, To whom vast hands, and mighty works belong, Almighty Titan, prudent and benign, Of various forms, eternal and divine, Father of Time, the th…”
Both passages are hymns praising a divine being associated with the sun and creation. They share themes of divine power, eternal existence, and the joy brought by the divine being's presence, reflecting a genuine conceptual parallel across different mystical traditions.
mesopotamian|Enuma Elish: The Epic of Creation|1i
He opened great gates on both sides, He made strong the bolt on the left and on the right. In the midst thereof he fixed the zenith; The Moon-god he caused to shine forth, the night he entrusted to him. He appointed him, a being of the ni…”
Both passages describe the creation and sustaining of the world by a divine being, emphasizing the divine's power, majesty, and the establishment of order. They share themes of divine creation, the establishment of natural cycles, and the reverence of the divine by other beings or humans.
mesopotamian|Enuma Elish: The Epic of Creation|1k
May he hold the Beginning and the Future, may they pay homage unto him, Saying, "He who forced his way through the midst of Tiamat without resting, Let his name be Nibiru, 'the Seizer of the Midst'! For the stars of heaven he upheld the pa…”
Both passages are hymns of praise to a supreme deity, highlighting the deity's role in creation, sovereignty over the world, and the reverence of the gods and humans. They share themes of divine power, creation, and the exaltation of the deity.
platonism|Plato: Phaedrus|Section 1o
Zeus, the mighty lord, holding the reins of a winged chariot, leads the way in heaven, ordering all and taking care of all; and there follows him the array of gods and demigods, marshalled in eleven bands; Hestia alone abides at home in the…”
Both passages describe divine beings traveling through the heavens, bringing joy and life to the world. They also emphasize the divine nature and the reverence of the gods, highlighting themes of creation, order, and the divine journey.
western_esoteric|Transcendental Magic II: The Ritual (Éliphas Lévi)|4. The Conjuration Of The Fourc
Prayer of the Undines Dread King of the Sea, Who hast the keys of the floodgates of heaven and dost confine the waters of the underworld in the caverns of earth; King of the deluge and the floods of springtime; Thou Who dost unseal the sour…”
Both passages share a conceptual parallel in their reverence for a divine being associated with creation, life, and the natural world. They both invoke the deity with praise and requests for blessings, highlighting themes of divine majesty, eternal existence, and the interconnectedness of all things.