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The Egyptian Book of the Dead (Papyrus of Ani) · 315 of 357 · tr. E.A. Wallis Budge

Chapter 43 (part 76)

These eight elements were called Nu and Nut,[1] Heh and Hehet,[2] Kek and Keket,[3] and Enen and Enenet,[4] or Khemennu, the "Eight," and they were considered as primeval fathers and mothers.[5] They are often represented in the forms of four male and four female apes who stand in adoration and greet the rising sun with songs and hymns of praise,[6] but they also appear as male and female human forms with the heads of frogs or serpents.[7] The birth of light from the waters, and of fire from the moist mass of primeval matter, and of Ra from Nu, formed the starting point of all mythological speculations, conjectures, and theories of the Egyptian priests.[8] The light of the sun gave birth to itself out of chaos, and the conception of the future world was depicted in Thoth the divine intelligence; when Thoth gave the word, what he commanded at once took place by means of Ptah and Khnemu, the visible representatives of the power which turned Thoth's command into deed. Khnemu made the egg of the sun,[9] and Ptah gave to the god of light a finished body.[10] The first paut of the gods consisted of Shu, Tefnut, Seb, Nut, Osiris, Isis, Set, Nephthys and Horus, and their governor Tmu or Atmu.[11] Egyptian account of the Creation. In a late copy of a work entitled the "Book of knowing the evolutions of Ra, the god Neb-er-tcher, the "lord of the company of the gods," records the story of the creation and of the birth of the gods:--"I am he who evolved himself under the form of the god Khepera, I, the evolver of the evolutions evolved myself, the evolver of all evolutions, after many evolutions and developments which came forth from my mouth.[12] No heaven existed, and no earth, and no terrestrial animals or reptiles had come into being. I formed them out of the inert mass of watery matter, I found no place whereon to stand . . . . . I was alone, and the gods Shu and Tefnut had not gone forth from me; there existed [1. Brugsch, Religion , pp. 128, 129. 2. Ibid. , p. 132. 3. Ibid. , p. 140. 4. Ibid. , p. 142. 5. Ibid. , p. 148. 6. Ibid. , pp. 149, 152. 7. Ibid. , p. 158. 8. Ibid. , p. 160. 9. Ibid. , p. 161. 10. Ibid. , p. 163. 11. Ibid. , p. 187. 12 The variant version says, "I developed myself from the primeval matter which I had made." and adds, "My name is Osiris, ###, the substance of primeval matter."] {p. c} "none other who worked with me. I laid the foundations of all things by my will, and all things evolved themselves therefrom.[1] I united myself to my shadow, and I sent forth Shu and Tefnut out from myself; thus from being one god I became three, and Shu and Tefnut gave birth to Nut and Seb, and Nut gave birth to Osiris, Horus-Khent-an-maa, Sut, Isis, and Nephthys, at one birth, one after the other, and their children multiply upon this earth."[2] Summary of theories.
Themes
Anthropomorphismtheology

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

[auto] The text attributes human characteristics to the divine, describing Tmu as a 'father,' creation from his 'own body,' and the spirit feeling 'desire.'

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Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

[auto] The text outlines fundamental oppositions such as male and female germs, heaven and earth, and darkness versus the life-bringing Ra.

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Divine Lighttheology

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

[auto] Ra is described as breaking forth from the egg as the 'immediate cause of all life,' contrasting with the initial state shrouded in darkness.

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Emanation Hierarchycosmology

A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.

[auto] The passage describes a generative chain where Tmu creates Shu and Tefnut, followed by Seb and Nut, and then Osiris and Isis, establishing a downward flow of divine beings.

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Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

[auto] The primeval spirit is depicted as active and dynamic, feeling 'desire' to begin creation and using its 'word' to wake the world to life.

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Logoscosmology

The divine reason, word, or ordering principle through which the universe was created; mediates between the transcendent God and the material world.

[auto] The text explicitly states that the primeval spirit's 'word woke to life the world,' aligning with the concept of a divine ordering principle or word effecting creation.

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Monadcosmology

The absolutely simple, undivided first principle from which all multiplicity and existence flows.

[auto] The passage identifies a single 'divine primeval spirit' or 'boundless primeval mass' as the sole source from which all existence and gods emerge.

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Unity Of Beingtheology

The doctrine that all existence is ultimately one substance or one divine reality; non-duality as a theological claim.

[auto] The passage asserts that everything which was to be in the future world was contained within the single primeval mass or spirit.

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Related passages · 9 parallels
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 4 (part 6)
"The created world was before the mysterium magnum, for all things were then in a spiritual condition in wisdom, as in a continual play or wrestle of love. The one only Will conceived this spiritual form into the Word, and permitted the in…”
Both passages describe a process of creation involving divine spirits or powers that manifest the will of a higher entity. They share the concept of a primordial, formless state from which the world is created through the action of divine forces.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 7 (part 3)
2.) "The inner man stood in heaven; his essences were the Paradise; his body was indestructible. He knew the language of God and the angels, and the language of nature, as may be seen by Adam giving names to all creatures, to each accordin…”
Both passages describe a primordial state of creation where a divine being (Tmu/Ra in Passage A and Adam in Passage B) is central to the formation of the world and possesses a unique, elevated status. They share themes of divine origin, creation, and the special relationship between the divine and the created world.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 7 (part 4)
28.) "In Paradise the substance of the divine world penetrated the substance belonging to time, comparable to the power of the sun penetrating a fruit growing on a tree, and endowing it with such qualities as render it lovely to the sight a…”
Both passages describe a creation narrative involving divine beings and the emergence of order from a primordial state. They share themes of divine intelligence, the formation of the world, and the role of divine entities in the creative process.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 7 (part 12)
145:1 This was the divine Man, out of whom the world was created, while the natural man is a product of the world. 145:2 Because everything was within his own will, within himself. 145:3 This celestial Adam has not died, but still exists…”
Both passages discuss the creation of the world and the role of a divine being in that creation. They also explore the concept of a primordial state and the development of consciousness, though within different mythological frameworks.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 8 (part 5)
Thus the earth is filled with hunger after the stars and after the spiritus mundi , so that they have no peace." ( Clavis , 110.) "The earth is turning around because she has both fires, the hot and the cold fire, and that which is below al…”
Both passages discuss the creation of the world from primordial elements and the interplay between these elements. They share a mystical perspective on the origins of existence, though they come from different traditions.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 9 (part 4)
9.) "After the fall man with his interior body lived only in time; the precious gold of heavenly corporeity, which should tincture, penetrate and bless the external body, had lost its colour." 3 ( Signature , v. 8.) Moreover, the powers of…”
Both passages discuss the concept of a fall or change in the state of humanity from a divine or celestial nature to a more earthly or animalistic state. They explore the idea of a loss of divine connection and the introduction of mortality and animalistic traits due to a primordial event.
christian_mysticism|The Life and Doctrines of Jacob Boehme|Chapter 9 (part 6)
He could generate in a virginal state, and procreate by means of his will and out of his own substance, without any pain or laceration." ( Threefold Life , ii. 24.) "If man had withstood the temptation one human being would have been born…”
Both passages discuss the concept of creation and procreation from a single, divine source. They explore the idea of a primordial being or power that generates life, either through self-generation or through the interaction of opposing forces, reflecting a mystical understanding of origins and the nature of creation.
jewish_mysticism|The Book of Concealed Mystery (Siphra Dtzenioutha)|1g
The four wheels are their correlatives under the second Sephira, on their four sides--namely, the four elements of the air, fire, water, and earth, which are the abodes of the spirits of the elements, the sylphs, salamanders, undines, and g…”
Both passages describe a creation myth involving the emergence of divine beings from a primordial state. They share themes of divine intelligence, the formation of the world from chaos, and the hierarchy of divine entities.
jewish_mysticism|Sefer Yetzirah (The Book of Formation)|Section 1d
Resh, predominant in peace, crowned, combined, and formed Saturn in the Universe, the sixth day of the week, and the left nostril in man. Tau, predominant in beauty, crowned, combined and formed Jupiter in the Universe, the seventh day in…”
Both passages describe a creation narrative involving divine entities and the formation of the universe, heavens, and human body parts. They share a mystical approach to understanding the origins of the world and the role of divine letters or elements in this process.