The Egyptian Book of the Dead (Papyrus of Ani) · 213 of 357 · tr. E.A. Wallis Budge
Chapter 35 (part 2)
Saith Osiris Ani: "I am the (2) pure lotus which cometh forth from the god of light, the guardian of the nostrils of Ra, the guardian (3) of the nose of Hathor.
I advance and I hasten (4) after him who is Horus.
I am, the pure one who cometh forth from the field." Vignette: A god with a disk upon his head.
Text [CHAPTER LXXX.]: (I) [Tim, CHAPTER OF] CHANGING INTO THE GOD WHO GIVETH LIGHT IN THE DARKNESS.
Saith Osiris, the scribe Ani, triumphant: I am (2) the girdle of the robe of the god Nu, which shineth and sheddeth light, which abideth in his presence and sendeth forth light into the darkness, which knitteth together the two fighters (3) who live in my body through the mighty spell of the words of my mouth, which raiseth up him that hath fallen--for (4) he who was with him in the valley of Abtu hath fallen--and I rest.
I have remembered him.
(5) I have carried away the god Hu from my city wherein I found him, (6) and I have led away the darkness captive by my might.
I have upheld the Eye [of the Sun] when its power waned (7) at the coming of the festival of the, fifteenth day, and I have weighed Sut in the heavenly mansions beside the Aged one who is with him.
I have endowed (8) Thoth in the House of the Moon-god with all that is needful for the coming of the festival of the fifteenth day.
I have carried off the ureret crown; right and truth are in my body.
(9) The months are of emerald and crystal.
My homestead is among the sapphire furrows.
(10) I am the lady who sheddeth light in darkness.
I have come to give forth light in darkness, and lo!
it is lightened and made bright.
I have illumined the blackness (11) and I have overthrown the destroyers.
I have made obeisance unto those who are in darkness, and I have raised up (12) those who wept and who had bidden their faces and had sunk down.
Then did they look upon me.
I am the Lady, and I will not let you hear concerning me."
Themes
◆Anthropomorphismtheology
Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.
Divine beings are described with physical attributes like 'faces' and 'horns,' and the speaker identifies as a calf or heron.
All passages →◆Divine Lighttheology
The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.
The passage concludes with the statement 'the light shineth beyond you,' referencing divine illumination.
All passages →◆Living Godtheology
The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.
The gods are depicted as active agents who 'maketh slaughter' and respond to the speaker's words.
All passages →◆Logoscosmology
The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.
The mention of Heka and 'heard his words' alludes to the divine power or word that orders reality.
All passages →◇Funerary Navigationpraxis
Texts and rituals guiding the soul through death.
[auto] The text is from the Book of the Dead and explicitly details rituals and declarations for navigating the afterlife journey.
All passages →◇Gnosis Direct Knowledgesoteriology
Salvation through direct experiential knowledge of the divine nature, not through faith, ritual, or moral works alone.
[auto] The speaker repeatedly asserts 'I know' regarding specific deities, implying that knowledge of the divine grants power and status.
All passages →◇Ritual Puritypraxis
The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.
[auto] The speaker explicitly declares, 'I have made myself pure,' as a prerequisite for entering the divine realm.
All passages →◇Sacred Namestheology
Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.
[auto] The text emphasizes knowing specific gods by name (Nut, Tatunen, Teshert, Heka) as a source of authority and connection.
All passages →◇Spiritual Ascentpraxis
A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.
[auto] The passage describes passing along a 'lofty path [which leadeth] unto heaven,' indicating an upward journey toward the divine.
All passages →Related passages · 17 parallels
◆gnosticism|Pistis Sophia|Document FIRSTt
“And I trusted unto thee: now therefore, O Light of the Lights, I am afflicted in the darkness of the Chaos: if thou wishest therefore to come to deliver me, great is thy mercy; hear me in truth and deliver me: deliver me out of the matter o…”
Both passages express a plea for deliverance from darkness and a call to light. They share themes of affliction, the need for divine intervention, and the struggle between light and darkness, though they come from different mystical traditions.
◆gnosticism|Pistis Sophia|Document FIRST
“But answered Maria the mother of Jesus, said she, My Lord, thy power of light prophesied about these [106 ] words once by Solomon in his nine(teenth) ode and said it, The Lord upon my head as a crown, and I shall not become 58 outside of hi…”
Both passages describe a divine or mystical light that brings salvation or illumination. They also involve a central figure (Jesus in Passage A and Osiris Ani in Passage B) who plays a crucial role in this process, highlighting themes of redemption and enlightenment.
◆gnosticism|Pistis Sophia|Document SECONDa
“THE SECOND TOME OF THE PISTIS SOPHIA [115 ] Came also forward Iohannes, said he, O Lord, command to me also for to say the explanation of the words which thy power of light prophesied once by David.
But answered Jesus, said he to Iohannes,…”
Both passages emphasize the theme of light overcoming darkness and the divine transformation of the individual. They share a mystical focus on the union with the divine and the illumination of the world, though they come from different religious traditions.
◆gnosticism|Pistis Sophia|Document SECONDj
“It happened therefore, the First [137 ] Mystery having heard these words said he: Well (done) Iakkobos, the beloved, But added also in the word the First Mystery, said he to the disciples, It happened, I having brought the Pistis Sophia up…”
Both passages describe a spiritual being (Pistis Sophia in Passage A and Osiris Ani in Passage B) being delivered from darkness and brought into the light. They share themes of liberation, divine intervention, and the transformation from darkness to light.
◆gnosticism|Pistis Sophia|Document THIRD
“Answered the Saviour, said he to Maria, Whenever the light of the sun is out, it is wont to cover with darkness the dragon: but if the sun should be down from the World, is wont the darkness to remain as curtain for the sun; and is wont the…”
Both passages deal with the theme of light overcoming darkness and the struggle between good and evil forces. They also discuss the concept of souls and their journey, with the Pistis Sophia passage detailing the process of souls being given a 'cup of forgetfulness' and the Egyptian Book of the Dead passage describing the transformation and protection of the soul.
◆greek_mystery|Orphic Hymns|Hymn IV. FIRE
“IV. TO FIRE. The FUMIGATION from SAFFRON. O Ever untam'd Fire, who reign'st on high In Jove's dominions ruler of the sky; The glorious sun with dazzling lustre bright, And moon and stars from thee derive their light; All taming pow'r, æther…”
Both passages emphasize the theme of light and divine illumination, with Passage A focusing on fire as a source of light and life, and Passage B describing the speaker as a bringer of light in darkness. The conceptual parallel lies in the reverence for light as a divine and transformative force.
◆greek_mystery|Orphic Hymns|Hymn VII. THE SUN
“VII. TO THE SUN. The FUMIGATION from FRANKINCENSE and MANNA. HEAR golden Titan, whose eternal eye With broad survey, illumines all the sky. Self-born, unwearied in diffusing light, And to all eyes the mirrour of delight: Lord of the seasons…”
Both passages emphasize the divine light and the role of the sun as a source of illumination and guidance. They share a mystical reverence for the sun, depicting it as a powerful, life-giving force and a symbol of divine order.
◆greek_mystery|Orphic Hymns|Hymn XXXVIII. CORYBAS * The FUMIGATION from FRANKINCENSE
“XXXVIII. TO CORYBAS * The FUMIGATION from FRANKINCENSE. THE mighty ruler of this earthly ball, For ever flowing, to these rites I call; p. 170 Martial and blest, unseen by mortal sight, Preventing fears, and pleas'd with gloomy night: Hence…”
Both passages describe transformation and divine connection, with the Egyptian text focusing on metamorphosis into sacred animals and the Orphic hymn invoking the Curetes, who are associated with the winds and the creation of life. Both texts emphasize the divine nature of the speaker or entities invoked and their role in the cosmos.
◆greek_mystery|Orphic Hymns|Hymn LXXVII. AURORA
“LXXVII. TO AURORA. The FUMIGATION from MANNA. HEAR me, O Goddess! whose emerging ray Leads on the broad refulgence of the day; Blushing Aurora, whose celestial light Beams on the world with red'ning splendours bright: Angel of Titan, whom w…”
Both passages emphasize the theme of light overcoming darkness and the divine nature of the light bringer. The Orphic Hymn to Aurora celebrates the dawn as a divine force that dispels night and brings life, while the Egyptian text describes Osiris Ani transforming into a god who brings light into darkness, overcoming evil and bringing hope.
◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LX (part 1)
“LX.
Book of Noah--a Fragment .
p.
76 Quaking of Heaven: Behemoth and Leviathan: the Elements .
CHAPTER LX.
1.
In the year five hundred, in the seventh month, on the fourteenth day of the month in the life of †Enoch†.
In that Parable…”
Both passages describe mystical visions involving divine light and cosmic order. Passage A from the Egyptian Book of the Dead speaks of transformation and illumination, while Passage B from the Book of Noah describes a vision of divine judgment and the separation of cosmic forces, both involving profound spiritual insights and divine intervention.
7 more
◆jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXXXI
“LXXXI. The Heavenly Tablets and the Mission of Enoch . CHAPTER LXXXI. 1. And he said unto me: 'Observe, Enoch, these heavenly tablets, And read what is written thereon, And mark every individual fact.' p. 108 2 And I observed the heavenly t…”
Both passages deal with themes of divine light, righteousness, and the role of the individual in the cosmic order. Passage A emphasizes transformation and illumination, while Passage B focuses on the recording and judgment of deeds, but both share a mystical and esoteric perspective on the divine and human relationship.
◆mandaean|Gnostic John the Baptizer — Some Typical Extracts|Section 13
“The Treasury am I, Life's Treasury. A crown I became for Life's Gnosis.
He bestowed on me the rulership over the treasures and the shekīnahs which
are there [yonder].
The Treasury am I, Life's Treasury. Of the light-worlds was I the
enligh…”
Both passages emphasize the role of the speaker as a bringer of light and knowledge, with themes of enlightenment, purity, and connection to a higher divine realm. They share a mystical focus on transcendent understanding and the elevation of the soul.
◆mesopotamian|Enuma Elish: The Epic of Creation|1a
“THE FIRST TABLET When in the height heaven was not named, And the earth beneath did not yet bear a name, And the primeval Apsu, who begat them, And chaos, Tiamut, the mother of them both Their waters were mingled together, And no field was…”
Both passages deal with themes of creation, transformation, and the divine order. They share a mystical exploration of the divine and the cosmos, though they come from different cultural and religious contexts.
◆mesopotamian|Enuma Elish: The Epic of Creation|1j
“Tutu [Marduk] is "He who created them anew"; Should their wants be pure, then are they satisfied; Should he make an incantation, then are the gods appeased; Should they attack him in anger, he withstandeth their onslaught!
Let him therefor…”
Both passages describe a divine figure who has control over creation, life, and death, and who is revered by other deities. They also emphasize the divine figure's role in establishing order and purity.
◆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 describe divine figures who have achieved dominion over creation and are revered by other deities. They also emphasize the transformation and exaltation of the central figure, highlighting their divine nature and eternal existence.
◆sufism|The Masnavi, Book I (Rumi)|STORY XVa
“Counsels of Reserve given by the Prophet to his Freedman Zaid.
At dawn the Prophet said to Zaid, "How is it with thee this morning, O pure disciple?" He replied, "Thy faithful slave am I." Again he said, "If the garden of faith has bloomed…”
Both passages describe mystical experiences of light and transformation, with the seeker gaining insight and overcoming darkness. They share themes of divine light, spiritual awakening, and the transcendence of ordinary perception.
◆western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|Flowers, Plants, Fruits, and Treesc
“According to the secret schools, the sacral ganglion is called the four-petaled lotus; the prostatic plexus, the six-petaled lotus; the epigastric plexus and navel, the ten-petaled lotus; the cardiac plexus, the twelve-petaled lotus; the ph…”
Both passages discuss the symbolic significance of the lotus, particularly in relation to spiritual growth and enlightenment. They share the concept of the lotus as a representation of human spiritual development and divine connection, though they use different cultural and religious contexts.