The Egyptian Book of the Dead (Papyrus of Ani) · 292 of 357 · tr. E.A. Wallis Budge
Chapter 43 (part 53)
Every khu and every god stretcheth out his hand unto this Pepi when he cometh forth into heaven by the Ladder of God .
.
.
.
that which he seeth and that which he heareth make him wise, and serve as food for him when he cometh forth into heaven by the Ladder of God.
Pepi riseth up like the uræus which is on the brow of Set, and every khu and every god stretcheth out his hand unto Pepi on the Ladder.
Pepi hath gathered together his bones, he hath collected his flesh, and Pepi hath gone straightway into heaven by means of the two fingers of the god who is the Lord of the Ladder." Elsewhere we are told that Khonsu and Set "carry the Ladder of Pepi, and they set it up." When the Osiris of a man has entered into heaven as a living soul, he is regarded as one of those who "have eaten the eye of Horus he walks among [1.
Recueil de Travaux , t.
v., p.
190, ll.
181, 182.
2.
Ibid.
, t.
iv., p.
70, l.
579 ff 3..
Études de Mythologie et d'Archéologie , t.
i., p.
344, note 1.
4 ###.
Recueil de Travaux , t.
v., p.
52 (1.
456).
5.
###.
Ibid.
, t.
iii., p.
165 (l.
169).] The deification of the spiritual body.
living ones, he becomes "God, the son of God," and all the gods of heaven become his brethren. His bones are the gods and goddesses of heaven; his right side belongs to Horns, and his left side to Set; the goddess Nut makes him to rise up as a god without an enemy in his name "God"; and God calls him by his name. His face is the face of Ap-uat, his eyes are the great ones among the souls of Annu, his nose is Thoth, his mouth is the great lake, his tongue belongs to the boat of right and truth, his teeth are the spirits of Annu, his chin is Khert-khent-Sekhem, his backbone is Sema, his shoulders are Set, his breast is Beba. etc.
; every one of his members is identified with a god.
Moreover, his body as a whole is identified with the God of Heaven.
For example it is said concerning Unas:-- t'et-k t'et ent Unas pen af-k af en Unas pen Thy body is the body of Unas this.
Thy flesh is the flesh of Unas this.
kesu-k kesu Unas pen seb-k seb Unas pen Thy bones are the bones of Unas this.
Thy passage is the passage of Unas this.
seb Unas pen seb-k The passage of Unas this is thy passage. [1.
Recueil de Travaux , t.
v., p.
183 (l.
166).
2 ###.
Ibid.
, t.
viii., p.
89 (t.
574).
3.
###.
See pyramid of Teta, (Recueil, t.
v.), ll.
45, 137, 197, 302.
4.
###.
Ibid.
, t.
iii., p.
202 (1.
209).
5 Ibid.
, t.
v., p.
23 (l.
198), 6 Ibid.
, t.
v., p.
38, (l.
279).
7.
Ibid.
, p.
26 (l.
§ Ask Guru about this passage →Themes
Funerary Navigationpraxis
Texts and rituals guiding the soul through death.
[auto] The text discusses the Book of the Dead and Pyramid Texts which guide the soul through death and embalmment.
All passages →Return To Sourcesoteriology
The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.
[auto] The ascent to heaven where Ra has purified himself implies a journey back to the divine origin.
All passages →Ritual Puritypraxis
The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.
[auto] Purification is stated as a prerequisite for the deceased to set up the ladder and ascend.
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 explicitly describes the deceased mounting to heaven by means of a ladder and flying to heaven after death.
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.
[auto] The deceased king is repeatedly identified with and transformed into divine beings such as Osiris, Horus, and the Ladder itself.
All passages →Theurgypraxis
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.
[auto] The passage details ritual practices involving magic words, amulets, and consecrated actions to engage gods directly for the king's ascent.
All passages →Related passages · 10 parallels
neoplatonism|Iamblichus: On the Mysteries|Chapter XXI
“I think, therefore, that all who are lovers of the contemplation of theurgic truth will acknowledge this, that the piety which pertains to divine natures ought not to be exercised towards them partially or imperfectly. Hence, since prior to…”
Shared concept: Theurgy — 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. (derived)
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 2, Section 1n
“200 Redemption is a work performed by the whole Trinity through the Second Person.
(So, too, is Creation.
Cf.
p.
65, n.
2).
201 i.
e.
We strive to distinguish the two planes of Being in God.
Cf.
Athan.
Creed: “Neither confounding…”
Shared concept: Theosis Deification — 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. (derived)
christian_mysticism|Pseudo-Dionysius: The Divine Names|Chapter 1, Section 1d
“And we press upwards to those beams which in the Holy Scripture shine upon us; wherefrom we gain the light which leads us unto 55 the Divine praises 64 64 πρὸς τοὺς θεαρχικοὺς ὕμνους.
Either (1) “leads us to declare the Divine praises”; or…”
Shared concept: Return To Source — The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination. (derived)
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 11 (part 7)
“48.) "The soul and the Word are not one or one being.
The soul is born from the centre of nature, from the essences, and belongs to the body, for she issues from the essences of the body, and attracts to herself the body; but the Word is f…”
Shared concept: Theosis Deification — 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. (derived)
christian_mysticism|Pseudo-Dionysius: The Mystical Theology|Chapter I-b
“They are useful and necessary up to a point, but the Truth lies beyond them and is to be apprehended to a supernatural manner by what later writers call “infused” contemplation.
The sum of the whole matter is that God is incomprehensible.…”
Shared concept: Return To Source — The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination. (derived)
neoplatonism|Iamblichus: On the Mysteries|Chapter XXXI-a
“Again, therefore, still worse than this is the explanation of sacred operations, which assigns as the cause of divination, “ a certain genus of dæmons, which is naturally fraudulent, omniform, and various, and which assumes the appearance o…”
Shared concept: Theurgy — 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. (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)
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)
neoplatonism|Select Works of Plotinus|Select Works, Section 67
“Section 6 6. For, as the ancient teaching was, moral-discipline and courage and every virtue, not even excepting Wisdom itself, all is purification. Hence the Mysteries with good reason adumbrate the immersion of the unpurified in filth, ev…”
Shared concept: Ritual Purity — The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine. (derived)
western_esoteric|The Book of Ceremonial Magic (A.E. Waite)|Page 38 (part 1)
“Click to view DEVIL FROM HEARNE'S PRINT OF THE "DESCENT INTO HELL." Engraved by Michael Burghers , c.
1676.
CHAPTER I The Preparation of the Operator § 1.
Concerning the Love of God THE rites of so-called Transcendental Magic are, ex hyp…”
Shared concept: Ritual Purity — The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine. (derived)