The Egyptian Book of the Dead (Papyrus of Ani) · 293 of 357 · tr. E.A. Wallis Budge
Chapter 43 (part 54)
222) 8.
Ibid.
, t.
viii., p.
88 (l.
565 ff.).
9.
Ibid.
, t.
iii., p.
214 (l.
268).] Further, this identification of the deceased with the God of Heaven places him in the position of supreme ruler.
For example, we have the prayer that Unas "may rule the nine gods and complete the company of the nine gods," and Pepi I., in his progress through heaven, comes upon the double company of the gods, who stretch out their hands, entreating him to come and sit down among them. Identification with Horus.
Again, the deceased is changed into Horus, the son of Osiris and Isis.
It is said of Pepi I., "Behold it is not Pepi who entreateth to see thee in the form in which thou art ###, O Osiris, who entreateth to see thee in the form in which thou art, O Osiris; but it is thy son who entreateth to see thee in the form in which thou art, O Osiris, it is Horus who entreateth to see thee in the form in which thou art"; and Horus does not place Pepi at the head of the dead, but among the divine gods. Elsewhere we are told that Horus has taken his Eye and given it to Pepi, and that the odour of Pepi's body is the odour of the Eye of Horus. Throughout the pyramid texts the Osiris of the deceased is the son of Tmu, or Tmu-Ra, Shu, Tefnut, Seb, and Nut, the brother of Isis, Nephthys, Set, and Thoth, and the father of Horus; his hands, arms, belly, back, hips and thighs, and legs are the god Tmu, and his face is Anubis. He is the brother of the moon, he is the child of the star Sothis, he revolves in heaven like Orion and Sothis, and he rises in his place like a star. The gods, male and [1.
Recueil de Travaux , t.
iii., p.
217 (l.
283).
2.
Ibid.
, ###.
t.
vii., p.
150 (l.
263).
3.
Ibid.
, t.
vii., p.
155 (l.
315 f.) 4.
###.
t.
v., p.
194 (p.
190).
5 Ibid.
, t.
vii., p.
169 (1.
457).
6 Ibid.
, t.
iii., pp.
209-211.
7 Ibid.
, p.
201 (l.
207).
8.
###.
Ibid.
, t.
v., p.
198 (l.
203).
9.
Ibid.
, t.
iv., p.
44 (l.
391).
10.
Ibid.
, t.
iii., p.
205 (l.
221).
10.
Ibid.
, t.
iv., p.
44 (l.
391).] female, pay homage to him, every being in heaven adores him; and in one interesting passage it is said of Pepi I.
that "when he hath come forth into heaven he will find Ra standing face to face before him, and, having seated himself upon the shoulders of Ra, Ra will not let him put himself down again upon the ground; for he knoweth that Pepi is more shining than the shining ones, more perfect than the perfect, and more stable than the stable ones .
.
.
.
.
§ Ask Guru about this passage →Themes
Correspondencecosmology
The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.
The text maps specific body parts like the nose and mouth to specific deities and cosmic elements, reflecting a structural correspondence.
All passages →Funerary Navigationpraxis
Texts and rituals guiding the soul through death.
[auto] The passage is explicitly from the Book of the Dead and details the specific path and rituals required for the soul to navigate death and enter heaven.
All passages →Microcosm Macrocosmcosmology
The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror.
[auto] The passage explicitly states that every member of the deceased is identified with a god and the body as a whole is identified with the God of Heaven.
All passages →Psychopomp Journeycosmology
Guided passage of the soul through afterlife realms.
[auto] Divine beings such as Khonsu and Set are described as carrying the ladder and stretching out their hands to guide the soul.
All passages →Spiritual Ascentpraxis
A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.
[auto] The text centrally features the deceased climbing the 'Ladder of God' to ascend from earth into heaven.
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 text describes the deification of the spiritual body where the deceased becomes 'God, the son of God' and joins the gods.
All passages →Related passages · 11 parallels
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)
western_esoteric|The Secret Teachings of All Ages (Manly P. Hall)|The Human Body in Symbolism-a
“THE oldest, the most profound, the most universal of all symbols is the human body.
The Greeks, Persians, Egyptians, and Hindus considered a philosophical analysis of man's triune nature to be an indispensable part of ethical and religious…”
Shared concept: Microcosm Macrocosm — The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror. (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)
theosophy|The Secret Doctrine|Page 46 (part 11)
“They say that what is called collectively Monads by Leibnitz -- roughly viewed, and leaving every subdivision out of calculation, for the present** -- may be separated into three distinct Hosts, which, counted from the highest planes, are,…”
Shared concept: Microcosm Macrocosm — The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror. (derived)
christian_mysticism|Meister Eckhart's Sermons (Field translation)|V-b
“It is necessary, therefore, for all the creatures which issued forth from God to co-operate earnestly with all their powers to form a Man who may again attain that union with God which Adam enjoyed before he fell, and who may again restore…”
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)
hermeticism|Corpus Hermeticum 11: The Hymn|Section 1b
“It <i.e., Soul> fills it <i.e., the Body of the Cosmos> from within, and from without encircles it, making the All to live.
Without, this vast and perfect Life [encircles] Cosmos; within, it fills [it with] all lives; above, in Heaven, con…”
Shared concept: Correspondence — The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others. (derived)
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 4 (part 4)
“We may say that the world, as we know it, is constituted entirely of forms of heat, or of motion, or of electric conditions, or light, &c., &c.
All this is true in so far as it refers to the relations which it bears towards ourselves.
All…”
Shared concept: Microcosm Macrocosm — The human being as a small-scale image of the entire cosmos; the body, soul, and intellect mirroring the structure of the heavens and the divine — distinct from correspondence in that it makes the human the privileged mirror. (derived)
neoplatonism|Select Works of Plotinus|Select Works, Section 407
“Section 7 7. The Kind, then, with which we are dealing is twofold, the Intellectual against the sensible: better for the soul to dwell in the Intellectual, but, given its proper nature, it is under compulsion to participate in the sense-rea…”
Shared concept: Spiritual Ascent — A staged journey of the soul upward through heavenly realms or levels of being toward the divine source. (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)
greek_mystery|Orphic Hymns|Hymn LVI. THE TERRESTRIAL HERMES
“LVI. TO THE TERRESTRIAL HERMES. The FUMIGATION from STORAX. HERMES I call, whom Fate decrees to dwell In the dire path which leads to deepest hell O Bacchic Hermes, progeny divine Of Dionysius, parent of the vine, p. 189 And of celestial Ve…”
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)