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The Egyptian Book of the Dead (Papyrus of Ani) · 297 of 357 · tr. E.A. Wallis Budge

Chapter 43 (part 58)

Unas is in heaven, Unas is in heaven, in the form of air, in the form of air; he perisheth not, neither doth anything which is in him perish.[4] He is firmly stablished in heaven, and he taketh his pure seat in the bows of the bark of Ra. Those who row Ra up into the heavens row him also, and those who row Ra beneath the horizon row him also."[5] The life which the deceased leads is said to be generally that of him "who entereth into the west of the sky, and who cometh forth from the east thereof."[6] In brief, the condition of the blessed is summed up in the following extract from the pyramid of Pepi I.:-- "Hail, Pepi, thou hast come, thou art glorious, and thou hast gotten might like the god who is seated upon his throne, that is Osiris. Thy soul is with thee in thy body, thy form of strength is behind thee, thy crown is upon thy head, thy head-dress is upon thy shoulders, thy face is before thee, and those who sing songs of joy are upon both sides of thee; those who follow in the train of God are behind thee, and the divine forms who make God to come are upon each side of thee. God cometh, and Pepi hath come upon the throne of Osiris. The shining one who dwelleth in Netat, the divine form that dwelleth in Teni, hath come. Isis speaketh unto thee, Nephthys holdeth converse with thee, and the shining ones come unto thee bowing down even to the ground in adoration at thy feet, by reason of the writing which thou hast, O Pepi, in the region of Saa. Thou comest forth to thy mother Nut, and she strengtheneth thy arm, and she maketh a way for thee through the sky to the place where Ra abideth. Thou hast opened the gates of the sky, thou hast opened the doors of the celestial deep; thou hast found Ra and he watcheth over thee, he hath taken thee by thy hand, he hath led thee into the two regions of heaven, and he hath placed thee on the throne of Osiris. Then hail, O Pepi, for the Eye of Horus came to hold converse with thee; thy soul which was among the gods came unto thee; thy form of power which was dwelling among the shining ones came unto thee. As a son fighteth for his father, and as Horus avenged Osiris, even so doth Horus defend Pepi against his enemies. And thou [1. Recueil de Travaux , t. iv., p. 74 (1. 602). 2. Recueil de Travaux , t. iv., p. 46 (l. 405). 3. Ibid. , t. iii., p. 202 (1. 209). 4. Ibid. , t. iv., p. 51 (1. 447 f.). 5. Ibid. , t. v., p. 53 (l. 340). 6. ###. Ibid. , t. 8, p. 104 (l. 665). 7. Ibid. , t. v., p. 159, (ll. 1-21).] {p. lxxviii} "standest avenged, endowed with all things like unto a god, and equipped with all the forms of Osiris upon the throne of Khent-Amenta. Thou doest that which he doeth among the immortal shining ones; thy soul sitteth upon its throne being provided with thy form, and it doeth that which thou doest in the presence of Him that liveth among the living, by the command of Ra, the great god.
Themes
Anthropomorphismtheology

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

[auto] The gods are described with human attributes and actions, such as eating bread, drinking beer, having loins, and sitting on a lake.

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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 details the deceased's successful arrival, sustenance, and protection within the afterlife realms.

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Related passages · 5 parallels
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 12 (part 4)
There was then no earthly food or drink, and the soul of Christ knew very well that she was in God, and that she could make terrestrial bread out of stones, as there was no other bread there. But she did not desire to eat with her celestia…”
Both passages describe a spiritual journey where the soul or the deceased partakes in divine sustenance, transcending earthly needs. They emphasize the rejection of earthly desires in favor of a higher, spiritual existence.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 13 (part 4)
will enter the kingdom of heaven, but those who do the will of My Father in heaven." It would seem self-evident that no being inferior to the Father in heaven can possibly do the will of the Father, because no one can do the will of God unl…”
Both passages describe a transformative process where the individual achieves a divine or celestial state, becoming one with the divine or attaining a heavenly existence. They share the theme of spiritual regeneration and union with the divine, albeit within different religious contexts.
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LXX
LXX. The Final Translation of Enoch . CHAPTER LXX. 1. And it came to pass after this that his name during his lifetime was raised aloft to that Son of Man and to the Lord of Spirits from amongst those who dwell on the earth. 2. And he was r…”
Both passages describe a mystical ascension and transformation of the individual, who is raised to a divine or celestial realm and takes on a new, exalted status among the divine beings. The themes of transcendence and union with the divine are central to both traditions.
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 describe a mystical ascent to heaven and the blessed state of the righteous or deceased. They share themes of divine judgment, the afterlife, and the interaction between the divine and the individual, though they come from different religious traditions.
platonism|Plato: Phaedrus|Section 1o
Zeus, the mighty lord, holding the reins of a winged chariot, leads the way in heaven, ordering all and taking care of all; and there follows him the array of gods and demigods, marshalled in eleven bands; Hestia alone abides at home in the…”
Both passages describe a mystical ascent to the heavens and the blessed state of the soul in the afterlife, emphasizing the soul's journey, divine companionship, and the attainment of a higher, divine existence.