Chapter 20 (part 7)

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

There is an implied opposition between the light-bearing deities and the 'fiends in the night'.

The supreme God's radical concealment beyond ordinary knowledge or perception; the Hidden Father.

Describes a goddess with a 'back-turned face' who is 'unknown' and hides what she has made.

Final, collective cosmic judgment as an event in which the wicked are sentenced and the cosmos restored; distinct from psychopomp_journey (individual passage at death) and emphasising verdict where Zoroastrian frashokereti emphasises restoration.

Mentions judgment of the 'feeble bandaged one' by the goddesses at the pylons.

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

The text mentions 'secret plots and counsels' associated with the knife/guardian.

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

The goddess is described as active and present ('while she liveth', 'judgeth').

The Egyptian principle of truth, balance, and right order underlying both the cosmos and human conduct; the parallel to Zoroastrian asha and Greek dike.

The text references doing 'what is right and true' to the god who made right and truth, reflecting Maat.

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

The speaker seeks for their soul to be 'made one wholly' with the divine.

Direct address to the divine, whether petitionary, contemplative, or liturgical; speech and silence offered upward.

The text contains liturgical declarations ('Hail'), offerings, and direct address to deities.

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

The goal is to rise up and become one with the father Osiris/Un-nefer, reversing separation.

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.

The deceased identifies as Amsu-Horus and heir of Osiris, claiming divine status through ritual.

Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.

Ritual declarations, offerings, and knowledge of names are used to engage divine powers for safe passage.

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

[auto] Divine beings are described with human actions and forms, such as judging, drinking water, and having a face.

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

[auto] Deities are described as the 'Dispenser of light' and 'mistress of flames', highlighting luminous divine attributes.

Texts and rituals guiding the soul through death.

[auto] The text is from the Book of the Dead and explicitly details the passage through specific pylons in the afterlife.

Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.

[auto] The text asserts that knowing the names and secrets of the guardians is the key to overcoming them and passing through.

Guided passage of the soul through afterlife realms.

[auto] Horus speaks to guide the deceased through the pylons, representing a guided passage through afterlife realms.

Fire as medium of divine presence.

[auto] Fire is repeatedly invoked as a medium of divine presence and power ('Lover of fire', 'mistress of flames').

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

[auto] The passage emphasizes knowing the names of guardians and deities as the mechanism for safe passage and power.

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

[auto] The progression through the Nineteenth, Twentieth, and Twenty-first Pylons implies a staged journey upward or forward.