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The Egyptian Book of the Dead (Papyrus of Ani) · 239 of 357 · tr. E.A. Wallis Budge

Chapter 42

PLATE XXXVII. Vignette: A shrine wherein stands Sekeri-Ausar neb setait neter aa neb Neter-xert Seker-Osiris, lord of the hidden place, the great god, the lord of the underworld. He wears the white crown with feathers, and holds in his hands the sceptre, flail, and crook. The goddess Hathor, in the form of a hippopotamus, wearing upon her head a disk and horns; in her right hand she holds an unidentified object, and in her [1. The text of all this passage is corrupt, and the version here given is little more than a suggestion. 2. The version of the CLXXXVth Chapter given by Naville ( Todtenbuch , Bd. I., Bl. 211) reads:-- anet'-hra-k neter pen seps aa menx ser er neheh, xenti auset-f em sektet aa xaau em atetet tata nef hennu em pet em ta seqai pat rexi aa sefsefet-f em abu en reth xu mu ertat baiu-f Tettet sefsefet-f em Suten-henen ertai axemu-f em Annu aa xeperu-f em abti i-nek ab-a xer maa hati-a an ker ta-k un-a emma anxiu xet-a xent-a am sesiu-k. Homage to thee god this sacred great, beneficent, prince of eternity, dweller in his seat in the Sektet boat great, diademed in the atet boat, are given to him praises in heaven and in earth, exalted by the ancients and by mankind, the greatness of his might is in the hearts of men, shining spirits, and the dead, placing his souls in Tattu, his might in Suten-henen, and placing the visible emblems of himself in Annu, and the might of his forms in the place of purification. I have come to thee, my heart is right, my breast is without deceit, grant thou that I may be among the living, that I may sail down and that I may sail up among thy followers.] left the emblem of life. Before her are tables of meat and drink offerings and flowers. Behind the hippopotamus, the divine cow, Meh-urit, symbolizing the same goddess, looks out from the funeral mountain, wearing the menat on her neck. At the foot of the mountain is the tomb; and in the foreground grows a group of flowering plants. Text: [CHAPTER CLXXXVI.] Hathor, lady of Amentet, dweller in the land of Urt, lady of Ta-sert, the Eye of Ra, the dweller in his brow, the beautiful Face in the Boat of Millions of Years.. . . . . . . . [1. The few remaining words are corrupt.]
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Themes
Anthropomorphismtheology

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

[auto] Divine beings are described with human-like functions such as piloting, living in temples, and having thighs for birth.

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Divine Lighttheology

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

Deities are described with luminous attributes such as 'shining one' and 'bright-faced ones'.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The passage is from the Book of the Dead and explicitly addresses pilots and rudders to guide the deceased through 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 deities are addressed as active agents who 'goest round about heaven' and 'livest' in temples.

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Mystical Unionsoteriology

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

[auto] The deceased prays to become 'like unto one of you' and a 'glorious being' among the gods in Amenta.

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Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

[auto] The text invokes 'pilots of the underworld' and 'rudders' to facilitate the guided passage of the soul through death realms.

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Sacred Namestheology

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

[auto] The passage relies on specific invocations and titles like 'beautiful Power' and 'pilot of the world' which function as magical formulas in Egyptian theology.

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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] The text outlines a journey through specific heavenly realms (north, west, east, south) and the underworld.

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Related passages · 9 parallels
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131 CHAPTER V Concerning ” Existence “ and also concerning ” Exemplars .” I. Now must we proceed to the Name of “Being” which is truly applied by the Divine Science to Him that truly Is. But this much we must say, that it is not the purpo…”
Shared concept: Mystical Union — The merging of the individual soul or self with the divine, transcending personal identity. (derived)
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364 The ultimate Godhead is reached only by the Negative Path, and known only by Unknowing. The Affirmative Path of philosophical knowledge leads only to the differentiated manifestations of the Godhead: e.g. the Trinity, in Its creative…”
Shared concept: Mystical Union — The merging of the individual soul or self with the divine, transcending personal identity. (derived)
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The attempt to propitiate the Deity by means of prayers, sacrifices and abstinence, and thus to obtain the Divine assistance for the successful consummation of hideous offences and preposterous or impossible undertakings, is, of course, mad…”
Shared concept: Sacred Names — Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice. (derived)
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This other will is the sensitivity and conceivability of the primordial will, by means of which that which is nothing finds itself to be something. By so doing the inconceivable causeless will issues by means of that which it has eternally…”
Shared concept: Living God — The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality. (derived)
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXII (part 13)
Then the understanding of such a man receives from the Holy Spirit the highest and hidden mysteries which according to the divine Paul, neither the human eye can understand nor the human reason comprehend unaided. (Ii Corinthians ii, 9).…”
Shared concept: Divine Light — The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation. (derived)
renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|First Dialogue-m
Thus everything has an impetus towards its beginning retrogressively, and progressively towards its end and perfection, as Empedocles well said, and from which sentence I think may be inferred that which the Nolan said in this octave: The s…”
Shared concept: Spiritual Ascent — A staged journey of the soul upward through heavenly realms or levels of being toward the divine source. (derived)
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Shared concept: Psychopomp Journey — Guided passage of the soul through afterlife realms. (derived)
western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|Atlantis and the Gods of Antiquity-g
At the first gate the great crown is removed from her head, at the second gate the earrings from her ears, at the third gate the necklace from her neck, at the fourth gate the ornaments from her breast, at the fifth gate the girdle from her…”
Shared concept: Spiritual Ascent — A staged journey of the soul upward through heavenly realms or levels of being toward the divine source. (derived)
platonism|Plato: Phaedrus|Section 1r
But he whose initiation is recent, and who has been the spectator of many glories in the other world, is amazed when he sees any one having a godlike face or form, which is the expression of divine beauty; and at first a shudder runs throug…”
Shared concept: Anthropomorphism — Attributing human characteristics, emotions, or form to the divine; embodied divine imagery. (derived)