← Home
The Egyptian Book of the Dead (Papyrus of Ani) · 282 of 357 · tr. E.A. Wallis Budge

Chapter 43 (part 43)

au am-nef saa en neter neb ahau pa neheh t'er-f He[4] hath eaten the knowledge of god every, [his] existence is for all eternity pa t'etta em sah-f pen en merer-f ari-f mest'et'-f and to everlasting in his sah [5] this; what he willeth he doeth, [what] he hateth an ari-nef not doth he do.[6] [1. Recueil Travaux , t. iii., p. 208 (ll. 232, 233). 2. Recueil de Travaux , t. iii., p. 209 (l. 240) 3. Ibid. , t. iv., p. 50 (l. 445). The allusion here is to the setting of the sun. 4. I.e. , Unas. 5. See page lix. 6. Recueil de Travaux , t. iv., p. 61 (ll. 520, 521).] {p. lvii} 6. anx anx an mit-k Live life, not shalt thou die.[1] The doctrine of eternal life in the XVIIIth dynasty. In the papyrus of Ani the deceased is represented as having come to a place remote and far away, where there is neither air to breathe nor water to drink, but where he holds converse with Tmu. In answer to his question, "How long have I to live?"[2], the great god of Annu answers:-- auk er heh en heh aha en heh Thou shalt exist for millions of millions of years, a period of millions of years. In the LXXXIVth Chapter, as given in the same papyrus, the infinite duration of the past and future existence of the soul, as well as its divine nature, is proclaimed by Ani in the words:-- nuk Su paut ba-a pu neter ba-a pu heh I am Shu [the god] of unformed matter. My soul is God, my soul is eternity.[3] When the deceased identifies himself with Shu, he makes the period of his existence coeval with that of Tmu-Ra, i.e. , he existed before Osiris and the other gods of his company. These two passages prove the identity of the belief in eternal life in the XVIIIth dynasty with that in the Vth and VIth dynasties. But while we have this evidence of the Egyptian belief in eternal life, we are nowhere told that man's corruptible body will rise again; indeed, the following extracts show that the idea prevailed that the body lay in the earth while the soul or spirit lived in heaven. 1. ba ar pet sat ar ta Soul to heaven, body to earth.[4] (Vth dynasty.) [1. Recueil de Travaux , t. v., p. 170 (Pepi, 1. 85). 2. ###. Plate XIX., l. 16 (Book of the Dead, Chapter CLXXV.). 3. Plate XXVIII., 1. 15. 4 Recueil de Travaux , t. iv., p. 71 (l. 582).] {p. lvii} 2. mu-k er pet xa-k er ta Thy essence is in heaven, thy body to earth.[1] (VIth dynasty.) 3. pet xer ba-k ta xeri tut-k Heaven hath thy soul, earth hath thy body.[2] (Ptolemaic period.) Constancy in the belief in the resurrection. There is, however, no doubt that from first to last the Egyptians firmly believed that besides the soul there was some other element of the man that would rise again.
Themes
Anthropomorphismtheology

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

Deities are attributed human characteristics such as hands, bodies, sons, and the ability to give commands.

All passages →
Divine Lighttheology

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

Eternal life and renewal of youth are explicitly associated with the existence and strength of the Sun.

All passages →
Prayerpraxis

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

The excerpt contains direct liturgical addresses such as 'Hail Unas' and 'O Ra-Tum' intended for divine invocation.

All passages →
Sacred Namestheology

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

Specific divine and royal names like Unas, Osiris, and Ra-Tum are invoked within the quoted spells.

All passages →
Spiritual Ascentpraxis

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

The deceased is described as coming to the god and ascending to sit upon the throne of Osiris.

All passages →
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.

The text describes the deceased living forever like the Sun and sitting upon the throne of Osiris, indicating transformation into a divine state.

All passages →
Related passages · 3 parallels
hermeticism|Corpus Hermeticum 8: The Eight Sphere|Section 1a
That No One of Existing Things doth Perish, but Men in Error Speak of Their Changes as Destructions and as Deaths <The idea of cyclic change central to CH III, "The Sacred Sermon", also takes center stage here. A current of ancient specula…”
Both passages discuss the concept of eternal life and the immortality of the soul. The Egyptian Book of the Dead emphasizes the eternal existence of the soul and its divine nature, while the Corpus Hermeticum talks about the deathless nature of the soul and the cyclic restoration of life. Both traditions share a belief in the enduring nature of the soul beyond physical death.
taoism|Tao Te Ching|Chapter 7
Heaven is long-enduring and earth continues long. The reason why heaven and earth are able to endure and continue thus long is because they do not live of, or for, themselves. This is how they are able to continue and endure. Therefore the…”
Both passages explore the concept of eternal existence and the nature of the soul or divine essence. Passage A discusses the eternal life of the soul and its divine nature in ancient Egyptian beliefs, while Passage B describes the enduring nature of heaven and earth and the selfless sage who, by not living for himself, achieves preservation and realization of his ends. Both emphasize the transcendence of the individual self and its connection to a higher, enduring reality.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXIII (part 6)
Doubt of God and of eternal life will be as impossible as is now doubt of existence; the evidence of each will be the same. Religion will govern every minute of every day of all life. Churches, priests, forms, creeds, prayers, all agents,…”
Both passages explore the concept of eternal life and the divine nature of the soul. Passage A discusses the Egyptian belief in the immortality of the soul and its divine essence, while Passage B describes a future state where each soul will feel and know itself to be immortal and part of the universe forever. Both texts emphasize the transcendence of the individual soul beyond physical death.