The Egyptian Book of the Dead (Papyrus of Ani) · 300 of 357 · tr. E.A. Wallis Budge
Chapter 43 (part 61)
The mighty ones in heaven shoot out fire under the caldrons which are heaped up with the haunches of the firstborn; and he that maketh those who live (514) in heaven to revolve round Unas hath shot into the caldrons the haunches of their women; he hath gone round about the two heavens in their entirety, and he hath gone round about the two banks of the celestial Nile.
Unas is the great Form, the Form (515) of forms, and Unas is the chief of the gods in visible forms.
Whatever he hath found upon his path he hath eaten forthwith, and the magical might of Unas is before that of all the (516) sahu who dwell in the horizon.
Unas is the firstborn of the first born.
Unas hath gone round thousands and he hath offered oblations unto hundreds; he hath manifested his might as the Great Form through Sah (Orion) [who is greater] than (517) the gods.
Unas repeateth his rising in heaven and he is the crown of the lord of the horizon.
He hath reckoned up the bandlets and the arm-rings, he hath taken possession of the hearts of the gods (518).
Unas hath eaten the red crown, and he hath swallowed the white crown; the food of Unas is the inward parts, and his meat is those who live upon (519) magical charms in their hearts.
Behold, Unas eateth of that which the red crown sendeth forth, he increaseth, and the magical charms of the gods are in his belly; (520) that which belongeth to him is not turned back from him.
Unas hath eaten the whole of the knowledge of every god, and the period of his life is eternity, and the duration of his existence is (521) everlastingness, in whatsoever he wisheth to take; whatsoever form he hateth he shall not labour in in the horizon for ever and ever and ever.
The soul of the gods is in Unas, their spirits are with (522) Unas, and the offerings made unto him are more than those made unto the gods.
The fire of Unas (523) is in their bones, for their soul is with Unas, and their shades are with those who belong unto them.
(524) Unas hath been with the two hidden (?) Kha (?) gods who are without power (?) .
.
.
.
.
.
.
.
(525); the seat of the heart of Unas is among those who live upon this earth for ever and ever and ever." The notion that, by eating the flesh, or particularly by drinking the blood, of another living being, a man absorbs his nature or life into his own, is one which appears among primitive peoples in many forms.
It lies at the root of the widespread practice of drinking the fresh blood of enemies--a practice which was familiar to certain tribes of the Arabs before Muhammad, and which tradition still ascribes to the wild race of Cahtâm-and also of the habit practised by many savage huntsmen of eating some part ( e.g.
, the liver) of dangerous carnivora, in order that the courage of the animal may pass into them. The flesh and blood of brave men also are, among semi-savage or savage tribes, eaten and drunk to inspire courage. But the idea of hunting, killing, roasting and eating the gods as described above is not apparently common among ancient nations; the main object of the dead king in doing this was to secure the eternal life which was the peculiar attribute of the gods.
[1.
Robertson Smith, The Religion of the Semites , p.
295; Fraser, Golden Bough , vol.
ii., p.
86.
2.
§ Ask Guru about this passage →Themes
Funerary Navigationpraxis
Texts and rituals guiding the soul through death.
[auto] As a text from the Book of the Dead/Pyramid Texts, its primary function is to guide the deceased king through the afterlife and ensure his survival.
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 passage explicitly describes Unas rising as a soul, becoming mighty like a god, eating gods, and living upon them, which is the core process of deification.
All passages →Related passages · 9 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)
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|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)
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 12 (part 11)
“The human will refuses to submit itself entirely to the exquisite grace which offers itself out of divine love, and seeks for its own self and for the love of that self which belongs to that which is impermanent.
It loves itself and the st…”
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 1g
“But if It is greater than all Reason and all knowledge, and hath Its firm abode altogether beyond Mind and Being, and circumscribes, compacts, embraces and anticipates all things 87 87 παντῶν .
.
.
προληπτική—i.e.
contains them eternall…”
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 9 (part 1)
“The Secret Doctrine by H.
P.
Blavatsky -- Vol.
1 [[Vol.
1, Page]] 106 THE SECRET DOCTRINE.
STANZA V.
1.
T HE P RIMORDIAL S EVEN, THE FIRST SEVEN B REATHS OF THE D RAGON OF W ISDOM, PRODUCE IN THEIR TURN FROM THEIR HOLY CIRCUMGYRATING…”
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 Book of Ceremonial Magic (A.E. Waite)|Page 5 (part 1)
“Click to view THE TEMPTATION OF EVIL From Cædmon.
INTRODUCTION THE mystic tradition in Christian Times is preserved, apart from all questions and traces of Instituted Mysteries, in the literature of Christian Mystical Theology; it is a lar…”
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)
neoplatonism|Iamblichus: On the Mysteries|Chapter III
“Dissolving, however, the doubts in a way still more true, we think it requisite, in invoking superior natures, to take away the evocations 208 which appear to be directed to them as to men, and also the mandates in the performance of works,…”
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 Book of Ceremonial Magic (A.E. Waite)|Page 5 (part 4)
“Blessed and Holy are those who receive the experience of God in the dilucid contemplation, but sanctity and benediction and all in all is that state wherein contemplation is ineffably unified, by a super-eminent leap over of love, with that…”
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)