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The Egyptian Book of the Dead (Papyrus of Ani) · 299 of 357 · tr. E.A. Wallis Budge

Chapter 43 (part 60)

The whole passage reads:--[2] "(496) The heavens drop water, the stars throb, (497) the archers go round about, the (498) bones of Akeru tremble, and those who are in bondage to them take to flight when they see (499) Unas rise up as a soul, in the form of the god who liveth upon his fathers and who maketh food of his (500) mothers. Unas is the lord of wisdom, and (501) his mother knoweth not his name. The gifts of Unas are in heaven, and he hath become mighty in the horizon (502) like unto Tmu, the father that gave him birth, and after Tmu gave him birth (503) Unas became stronger than his father. The ka's of Unas are behind him, the sole of his foot is beneath his feet, his gods are over him, his uræi are [seated] (504) upon his brow, the serpent guides of Unas are in front of him, and the spirit of the flame looketh upon [his] [1. ###. Pyramid of Teta, 1. 327; ibid. , t. v., p. 50. 2. See Maspero, Recueil , t. iv., p. 59, t. v., p. 50; and Revue de l'Histoire des Religions , t. xii, p. 128.] {p. lxxx} soul. The (505) powers of Unas protect him; Unas is a bull in heaven, he directeth his steps where he will, he liveth upon the form which (506) each god taketh upon himself, and be eateth the flesh of those who come to fill their bellies with the magical charms ill the Lake of Fire. Unas is (507) equipped with power against the shining spirits thereof, and he riseth up in the form of the mighty one, the lord of those who dwell in power (?). Unas hath taken his seat with his side turned towards Seb. (508) Unas hath weighed his words with the hidden god (?) who hath no name, on the day of hacking in pieces the firstborn. Unas is the lord of offerings, the untier of the knot, and he himself maketh abundant the offerings of meat and drink. (509) Unas devoureth men and liveth upon the gods, he is the lord to whom offerings are brought, and he counteth the lists thereof. He that cutteth off hairy scalps and dwelleth in the fields hath netted the gods in a snare; (510) he that arrangeth his head hath considered them [good] for Unas and hath driven them unto him; and the cord-master hath bound them for slaughter. Khonsu the slayer of [his] lords hath cut their throats (511) and drawn out their inward parts, for it was he whom Unas sent to drive them in; and Shesem hath cut them in pieces and boiled their members in his blazing caldrons. (512) Unas hath eaten their magical powers, and he hath swallowed their spirits; the great ones among them serve for his meal at daybreak, the lesser serve for his meal at eventide, and the least among them serve for his meal in the night. (513) The old gods and the old goddesses become fuel for his furnace.
Themes
Divine Lighttheology

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

The text references 'shining ones' and Ra, the sun god, implying a connection to divine luminosity.

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Spiritual Ascentpraxis

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

The soul is described as standing among the gods, implying an elevation from the earthly state to a divine realm.

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Anthropomorphismtheology

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

[auto] The divine is attributed human characteristics such as bodies, forms, thrones, and the capacity to feel fear.

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Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The passage is excerpted from the Egyptian Book of the Dead, a text explicitly designed to guide and sustain the deceased in 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] Ra is depicted as an active deity who gives life and power, and the gods are described as dwelling among the living and feeling fear.

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Mystical Unionsoteriology

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

[auto] The deceased is described as enduing themselves with the forms of God and standing among the gods, indicating assimilation to the divine.

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Sacred Namestheology

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

[auto] The text emphasizes the ontological power of the name, stating that if the name lives and flourishes, the individual shall not perish.

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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 absorbs the powers and souls of the gods to become the 'god of all the great gods,' embodying a transformation into divine nature.

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Related passages · 3 parallels
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 12 (part 7)
All this He gave up entirely into the Father's hands as being the end of nature, the great mystery of the Father; but not so that it should be dead, but so that the Spirit of God should be therein all its life, and the divine regimen exist…”
Both passages discuss the transformation and elevation of the individual (Pepi in Passage A and Christ in Passage B) through a mystical process that involves the consumption or transcendence of divine elements, leading to eternal life and divine power.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 14 (part 7)
This light moderates the action of the fiery will still active in them, the blessings of their good deeds surround them, the hope for still greater glorification is their life, and from the trouble and persecution which they have suffered t…”
Both passages describe the afterlife experiences of righteous souls, emphasizing their joy, glorification, and the continuation of their deeds. They also highlight the transformation and elevation of the soul, though in different cultural and religious contexts.
neoplatonism|Select Works of Plotinus|Select Works, Section 216
Section 2 2. It is of this Soul especially that we read "All Soul has care for the Soulless"- though the several Souls thus care in their own degree and way. The passage continues- "Soul passes through the entire heavens in forms varying wi…”
Both passages explore the concept of the soul's journey and its transformation, with the Egyptian text describing Unas's ascension and consumption of divine powers, while Plotinus discusses the soul's progression through different phases and its ultimate aim towards the Intellectual-Principle. Both texts emphasize the soul's dominance and its interaction with various forms of existence.