The Unproven Hypothesis of Louvre Sumerian Tablet T-9847 and the Seven-Day Afterlife Pattern in World Religions and Mythologies

 

The Unproven Hypothesis of Louvre Sumerian Tablet T-9847 and the Seven-Day Afterlife Pattern in World Religions and Mythologies

### THE HYPOTHESIS OF THE SUMERIAN SEVEN-DAY AFTERLIFE TABLET

#### Full Exposition of the Hypothesis

The theory presented below circulates primarily in independent publications and non-academic research circles. To date, it is neither part of the mainstream assyriological consensus nor backed by widely accepted documentary evidence. It is reproduced in full within this work solely as a subject for comparative analysis.

According to this hypothesis, nearly all of humanity’s major funerary traditions preserve an ancient body of knowledge regarding the first seven days following death.

 * **The Hebrews** observe *Shiva*.

 * **The Tibetans** describe successive phases of the *Bardo*.

 * **The Greeks** performed the *Nekysia*.

 * **The Egyptians** structured their funerary rituals around cycles tied to the number seven.

 * **The Hindus** conduct ceremonies on the third, seventh, and thirteenth days.

 * **Eastern Orthodox Churches** celebrate memorials on the third, seventh, and fortieth days.

The hypothesis asserts that this convergence is not merely symbolic, psychological, or cultural. According to its proponents, all of these traditions preserve fragments of a much older source originating in ancient Sumer.

According to this narrative, there is a cuneiform tablet dating back approximately four thousand years, allegedly housed in the Louvre Museum under the catalog number **T-9847**. The text was supposedly excavated by Ernest de Sarzec in the ruins of ancient Lagash and remained classified for decades simply as a minor ritual text.

Proponents of this hypothesis claim that a modern translation of this document describes seven successive events experienced by human consciousness during the seven days immediately following physical death. Each day corresponds to a distinct process and requires a specific response to preserve the autonomy of consciousness.

 * **The First Day (*gi-ban-na*), "The Motionless Day":** The consciousness remains partially anchored to the physical body, maintaining a limited awareness of the environment and loved ones. The text’s guidance is to internally hold onto the memory of one's birth name.

 * **The Second Day (*mu-zi-zi*), "The Voice Rises":** A fundamental question is posed to the deceased: *"Did you live the way you said you would live?"* The proposed response is: *"I am the witness, not the judge."*

 * **The Third Day (*mu-bar-ra*):** This day is characterized by the appearance of familiar figures. The theory claims that some of these apparitions are deceptive entities, which is why it recommends verifying their identity using information known only to the true loved one.

 * **The Fourth Day (*ki-gar-na*):** Described as the beginning of a cosmic administrative process, where questions regarding name, origin, and identity seek to formally establish the individuality of the consciousness. The suggested guidance is to listen but remain silent.

 * **The Fifth Day (*gish-bar*):** A luminous passage appears—described as a portal, corridor, or welcoming figure. Accepting this passage implies a definitive loss of spiritual autonomy. The recommendation is to voluntarily refuse this crossing.

 * **The Sixth Day (*he-zi-zi*):** A period of absolute silence. The absence of conscious manifestation equates to implicit consent. The proposed formula consists of repeatedly stating: *"I am still here. I do not consent."*

 * **The Seventh Day (*sag-ba-mu*):** The final decision takes place. The consciousness is interrogated regarding its identity. According to this hypothesis, answering simply with one's name results in a "sealing," while remaining silent leads to partial dissolution. Only the response ***MU-MU-DA***—translated as *"I am still becoming"*—prevents the definitive closure of identity, thereby preserving the freedom of consciousness.

The hypothesis further draws a parallel between this narrative and modern near-death experience (NDE) research, arguing that the sequential stages described by researchers such as Pim van Lommel, Sam Parnia, and Bruce Greyson could represent contemporary echoes of this exact process. However, it is crucial to emphasize that these researchers do not claim this alleged tablet exists, nor do they corroborate this specific interpretation; the association is made strictly by the authors of the hypothesis and remains entirely speculative.

This is, in essence, the theory that serves as the starting point for the investigation developed in the following chapters.

### CHAPTER II: ANCIENT MESOPOTAMIA AND THE ORIGIN OF THE SEVEN-DAY RITES

#### A Historical Investigation of Sumerian Beliefs Regarding Death

When investigating any hypothesis claiming a Sumerian origin, the first step is to understand how the Sumerians themselves conceived of death. Unlike many later religions, Sumer did not present a homogeneous view of the afterlife. Its beliefs evolved over more than two millennia, subsequently influencing the Akkadians, Babylonians, Assyrians, Hittites, Canaanites, and, indirectly, various traditions across the Near East.

Thousands of preserved cuneiform texts reveal that the Sumerians believed human beings were composed of a physical body and a vital life force that survived death. This principle, often translated as *gidim* (equivalent to the Akkadian *etemmu*), continued to exist in the underworld known as *Kur* or *Irkalla*.

However, this transition was not understood as an instantaneous disappearance. Several funerary texts suggest there was an intermediate period during which the relationship between the living and the deceased remained active. Family members offered water, beer, bread, milk, dates, and other provisions to aid the deceased in their new state. Omitting these rites was considered dangerous, as it was believed an abandoned spirit could become restless and return to haunt the living world.

This concern was not exclusive to Sumer. From the fourth millennium BCE onward, an elaborate set of ceremonies designed to accompany the deceased into their new existence can be observed throughout virtually all of Mesopotamia. While known texts do not unanimously describe a fixed seven-day sequence, the number seven recurs consistently in religious contexts.

The symbolism of seven was deeply rooted in Mesopotamian culture. There were seven visible wandering celestial bodies; seven symbolic gates to the underworld; and the number seven frequently appeared in liturgical formulas, ritual cycles, incantations, and mythical narratives. In the famous myth *Inanna’s Descent to the Underworld*, the goddess must pass through seven successive gates, stripping away her attributes of power at each one before meeting Ereshkigal. Although this narrative concerns a goddess rather than a mortal, many scholars view it as a symbolic model of transformation, ritual death, and rebirth.

Another important aspect involves the priests who specialized in funerary rites. In Mesopotamia, specific religious roles were dedicated to performing lamentations, purifications, and ceremonies for ancestors. These priests preserved formulas, hymns, and rituals meant to ensure the deceased reached the underworld smoothly. While the specific titles attributed by the "seven days" tablet hypothesis are not documented in currently known priestly lists, it is historically true that specialists were responsible for mediating between the living and the dead.

The ritual known to Assyriologists as *kispu* also deserves mention. This was a ritual meal periodically offered to ancestors, maintaining the bond between the living and the dead. The continuity of this practice over centuries demonstrates that the relationship between both realms was understood as an ongoing process rather than something severed immediately upon burial.

From this perspective, the seven-day tablet hypothesis does not emerge in complete isolation. Although its specific details remain undocumented, it dialogues with a religious universe where death was conceived as a process rather than an instantaneous moment.

#### The Number Seven as a Universal Language of Antiquity

A central question of this investigation is understanding why the number seven appears repeatedly across distinct cultures.

In Mesopotamia, its importance most likely stems from astronomy. The ancients identified seven moving celestial bodies: the Sun, the Moon, Mercury, Venus, Mars, Jupiter, and Saturn. Observing these bodies led to the development of the seven-day week, which later spread to various civilizations.

However, the number seven quickly transcended its astronomical function, becoming associated with cosmic order, totality, the completion of cycles, and the transition between states of existence.

This symbology appears in countless traditions:

 * The seven primary gods of Sumer.

 * The seven *Apkallu* (the antediluvian sages).

 * The seven gates of *Irkalla*.

 * The seven demons in various Mesopotamian incantations.

 * The seven heavens in later Jewish traditions.

 * The seven churches, seven seals, and seven trumpets of the Book of Revelation.

 * The seven chakras in later Tantric traditions.

 * The seven circumambulations in various Hindu wedding rituals.

 * The seven stages of purification in different initiatory schools.

While these occurrences do not inherently prove a common origin, they reveal that seven became one of antiquity’s primary symbols for spiritual transformation.

#### The Hypothesis in the Light of Archaeology

When compared against known archaeological evidence, the seven-day hypothesis presents a mixed picture.

**Elements with Clear Historical Parallels:**

 * The belief in the survival of a vital life force.

 * The existence of an organized underworld.

 * The vital importance of funerary rites.

 * The role of specialized priests.

 * The recurring symbolism of the number seven.

 * The conception of death as a gradual process.

**Elements Lacking Documentary Confirmation:**

 * The identification of tablet T-9847.

 * The scribe referred to as the "guardian of the seventh threshold."

 * The complete sequence of the seven days.

 * The specific formulas attributed to each stage.

 * The expression *MU-MU-DA* with its proposed meaning.

To date, these points remain entirely within the realm of unverified hypotheses.

This distinction is methodologically vital. A hypothesis can resonate deeply with a historical context without every detail being proven. At the same time, a lack of proof does not automatically equal a demonstration of falsehood. It simply indicates that currently available documentation cannot establish its historical authenticity.

This balance between open-minded investigation and documentary rigor will guide the entire analysis developed in the following chapters.

### CHAPTER III: THE CONVERGENCE OF CIVILIZATIONS

#### The Seven Days After Death in Human Religions, Mythologies, and Spiritual Traditions

#### Introduction

One of the most intriguing aspects of the hypothesis presented in the previous chapter is not necessarily the existence of the alleged Sumerian tablet, but the realization that numerous civilizations developed—either independently or through cultural transmission—rituals that assign extraordinary importance to the first few days following death.

Archaeology demonstrates that religious ideas traveled intensely between Mesopotamia, Canaan, Anatolia, Egypt, Persia, and Greece. Concurrently, relatively isolated cultures, such as India and Tibet, also developed systems in which the transition of consciousness occurs in successive stages.

The central question of this investigation therefore shifts away from the authenticity of a single tablet and toward the recurrence of a pattern: why do so many cultures understand death as a gradual process rather than an instantaneous event?

#### 1. The Hebrew Tradition: The *Shiva*

In Judaism, the mourning period known as *Shiva* ("seven") constitutes one of the oldest funerary rituals continuously practiced to this day.

For seven days, immediate family members remain gathered at home. Mirrors are covered, social activities are suspended, and the community visits the family to offer comfort.

From a religious perspective, this period represents a transitional phase for both the living and the soul of the deceased. Later rabbinic commentaries describe the spiritual presence of the deceased remaining near the family during the initial days, though interpretations vary among different Jewish schools of thought.

When compared to the tablet hypothesis, a major convergence emerges: both systems view the first seven days as a special transitional window. However, traditional Judaism does not describe seven successive trials or provide "defensive" formulas akin to those attributed to the Sumerian text.

#### 2. Ancient Egypt

Few civilizations dedicated as much attention to the afterlife as Egypt.

The Egyptians believed that a human being comprised distinct spiritual components, including the *ka*, the *ba*, the *akh*, the name (*ren*), and the shadow (*sheut*). Preserving one's identity depended on maintaining a harmonious balance among these elements.

The mummification process lasted roughly seventy days. While this timeframe does not literally equal "seven days," various scholars note that many Egyptian rituals were organized into symbolic cycles tied to the number seven.

In the *Book of the Dead*, the deceased faces interrogations, crosses portals, encounters guardians, and ultimately stands before Osiris for the famous Weighing of the Heart.

The similarities to the hypothesis under review are striking:

 * The existence of a journey after death.

 * The critical need to preserve identity.

 * Questions directed at the deceased.

 * Passing through gates or thresholds.

 * A final judgment or decision.

However, unlike the tablet narrative, the Egyptian system places heavy emphasis on the morality of one's earthly life as the primary criterion for judgment.

#### 3. Ancient Greece

In the Greek tradition, the soul underwent an intermediate period before permanently reaching the realm of Hades.

Funerals were meticulously organized. Over the course of several days, the living performed purifications, lamentations, offerings, memorial meals, and visits to the tomb. Festivals like the *Nekysia* kept symbolic communication alive between the living and the dead.

The crossing managed by Charon, requiring the payment of a funerary coin, remains one of the most iconic images of antiquity.

While an explicit seven-stage system is absent, several parallel elements are present:

 * Crossing a threshold.

 * The necessity of preparation.

 * The potential for assistance from the living.

 * A temporary state before reaching a final destination.

#### 4. India and the Vedas

In Hinduism, funerary rituals represent some of the oldest continuously practiced traditions in the world.

Depending on the philosophical school and region, specific ceremonies are held on the third, seventh, tenth, and thirteenth days. The soul (*atman*) is understood to be embarking on a journey toward a new existence.

In certain Puranic traditions, it is believed that the subtle body undergoes successive transformations during this timeframe. While the tablet hypothesis presents a different chronology, both share the foundational idea that consciousness continues to experience shifts after physical death.

#### 5. Tibetan Buddhism

Perhaps no religious tradition describes the intermediate state in as much detail as the *Bardo Thödol*, known in the West as the *Tibetan Book of the Dead*.

According to this text, consciousness traverses the *bardo*—an intermediate state that can last up to forty-nine days, symbolically organized into seven weeks of seven days.

During this journey, the consciousness encounters intense lights, peaceful deities, wrathful deities, projections of its own mind, and opportunities for liberation.

The convergences with the Sumerian hypothesis are particularly compelling:

 * The existence of successive stages.

 * The paramount importance of choices made by the consciousness.

 * The risk of being deceived by appearances.

 * The absolute necessity of maintaining lucidity.

 * Liberation as the ultimate objective.

The primary difference lies in the fact that Buddhism interprets all of these experiences as manifestations of one's own mind rather than an external administrative system.

#### 6. Christianity

Different Christian traditions offer varying interpretations regarding the intermediate state of the soul.

In Eastern Orthodoxy, ancient ceremonies performed on the third, seventh, and fortieth days have been preserved. These memorials symbolize critical moments in the spiritual journey.

In contrast, Roman Catholicism later developed the doctrine of purgatory, while many Protestant churches hold that the soul's destiny is determined immediately upon death. Despite these doctrinal differences, the core concept of a conscious existence continuing past physical death remains intact.

#### 7. Islam

In Islamic tradition, death marks the beginning of life in the *Barzakh*, an intermediate state between this life and the final resurrection.

According to various hadiths, the deceased is questioned by the angels Munkar and Nakir regarding their faith. The existence of questions directed at the deceased constitutes a fascinating symbolic convergence with several other traditions, even though the theological meanings are entirely distinct.

#### 8. Spiritism

In the Spiritism codified by Allan Kardec, the separation between spirit and body can occur gradually.

Numerous mediumistic accounts describe periods of adjustment following transition. Some spirits report remaining close to their families for days before fully comprehending their new reality. While Kardec never established a universal seven-day rule, the notion of a progressive adaptation closely aligns with the concept of transition found in many ancient traditions.

#### 9. Indigenous Peoples and Shamanic Traditions

Among numerous indigenous peoples across the Americas, Siberia, Africa, and Oceania, one finds rituals designed to accompany the soul along its journey.

In certain Amazonian cultures, continuous vigils are held. In Siberia, shamans describe traversing different spiritual realms. In West Africa, several traditions hold that the ancestor remains close to the family before permanently integrating into the community of ancestors.

While the specific numbers vary across cultures, the foundational idea remains identical: death is a process that requires ritual accompaniment.

### Comparative Synthesis

When bringing all of these traditions together, a set of recurring patterns emerges:

 * Death is rarely understood as a single, absolute instant.

 * An intermediate state is frequently expected.

 * The consciousness remains active throughout this transition.

 * There is a clear need for rituals performed by the living.

 * Trials, judgments, or crossings regularly appear.

 * Personal identity plays a central role.

 * Symbolic numbers—especially **seven**—organize the religious narrative.

These convergences do not inherently prove that every religion is describing the exact same objective phenomenon. They could be the result of a shared cultural inheritance, independent symbolic evolution, universal psychological observations, or, as some spiritual traditions argue, the description of an objective reality accessed by different peoples across time.

CHAPTER IV

CONTEMPORARY SCIENCE, NEAR-DEATH EXPERIENCES, AND THE QUESTION OF CONSCIOUSNESS

A Dialogue Between Medicine, Neuroscience, Philosophy of Mind, and Ancient Traditions Concerning the Survival of Consciousness

Introduction

Throughout the twentieth century, death gradually became more than a subject of philosophy, religion, and anthropology—it also became an object of scientific and medical investigation. Advances in cardiopulmonary resuscitation enabled physicians to revive thousands of patients after periods of cardiac arrest that, in earlier generations, would have been considered irreversible.

As a result, a new category of testimony emerged: Near-Death Experiences (NDEs). Individuals who were clinically dead for several minutes—or whose brain activity had been profoundly diminished—reported extraordinary experiences that, while differing in specific details, display remarkably consistent patterns across cultures and historical periods.

These accounts raise a fundamental question:

Are they simply products of brain activity under extreme physiological stress, or do they suggest that consciousness may temporarily persist even when normal brain function has been severely compromised?

Modern science has not yet reached a definitive answer. Competing hypotheses exist. Some are grounded in well-established neurobiological mechanisms, while others propose broader theoretical models of consciousness.

This chapter examines these lines of research and critically compares them with the hypothesis of the "Seven Days After Death" tradition.

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1. The Birth of Scientific Research on Near-Death Experiences

Although accounts resembling NDEs have appeared throughout recorded history, systematic scientific investigation began during the 1970s with physician and philosopher Raymond Moody, who collected hundreds of testimonies from patients successfully resuscitated after clinical death.

In his landmark book Life After Life (1975), Moody identified several recurring features:

• an overwhelming sense of peace;
• the feeling of leaving one's physical body;
• observing medical personnel during resuscitation;
• traveling through a tunnel;
• encountering an intense light;
• experiencing a panoramic life review;
• meeting deceased relatives or spiritual beings;
• an involuntary return to the physical body.

Moody never claimed to have proven life after death. Rather, his work documented and compared testimonies that displayed striking similarities despite differences in culture, religion, and personal background.

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2. Pim van Lommel and the Landmark Lancet Study

In 2001, Dutch cardiologist Pim van Lommel published what has become one of the most influential clinical studies on Near-Death Experiences.

His research followed 344 patients who experienced cardiac arrest in Dutch hospitals.

Among them:

• approximately 18% reported an NDE;
• roughly 12% described experiences considered especially profound.

One of the study's most intriguing findings was that the occurrence of these experiences showed no consistent relationship with factors such as:

• the duration of cardiac arrest;
• oxygen deprivation;
• medications administered;
• patient age;
• the degree of brain injury.

Van Lommel concluded that these observations were difficult to explain solely through currently understood brain physiology.

However, he did not claim that his findings proved consciousness survives death.

Instead, he proposed that consciousness might not be produced exclusively by the brain—a hypothesis that remains the subject of ongoing scientific debate.

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3. Sam Parnia and the AWARE Project

Another major milestone was the AWARE (AWAreness during REsuscitation) study, directed by critical care physician Dr. Sam Parnia.

Its objective was to determine whether patients undergoing cardiac arrest could accurately report verifiable perceptions occurring while they were clinically unconscious.

Some survivors described structured experiences and coherent memories corresponding to periods during which they exhibited no observable clinical signs of consciousness.

Nevertheless, the investigators exercised considerable caution.

Their findings do not demonstrate that consciousness exists independently of the brain.

Neither do they eliminate that possibility.

Instead, the study broadens the discussion without providing a definitive resolution.

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4. Bruce Greyson and the Structure of Near-Death Experiences

Psychiatrist Bruce Greyson, at the University of Virginia, developed one of the most widely used clinical scales for evaluating Near-Death Experiences.

After analyzing thousands of cases, Greyson observed that many accounts follow a relatively organized progression of psychological and perceptual events.

It is important to emphasize, however, that Greyson has never proposed a fixed sequence of "seven stages."

The association between his research and the "Seven Days" hypothesis has been made by independent authors rather than by Greyson himself.

Maintaining this distinction is methodologically essential in order to avoid attributing conclusions to scientific studies that they do not actually support.

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5. Can Neuroscience Explain Everything?

Much of the scientific community interprets Near-Death Experiences as the result of extreme neurophysiological processes.

Among the most frequently discussed explanations are:

Cerebral Hypoxia

Reduced oxygen supply to the brain may produce luminous visions, feelings of serenity, and altered perception.

Hypercapnia

Elevated carbon dioxide levels may trigger vivid experiences and profound alterations of consciousness.

Temporal Lobe Activity

Electrical disturbances within the temporal lobes have been associated with sensations of spiritual presence, autobiographical memory recall, and out-of-body experiences.

Neurotransmitter Release

Chemicals such as endorphins, serotonin, and glutamate can profoundly alter perception and emotional processing.

Endogenous DMT

Some researchers have speculated that naturally occurring dimethyltryptamine (DMT) may contribute to these experiences.

To date, however, this hypothesis remains controversial and lacks conclusive experimental confirmation.

While these explanations account for certain aspects of NDEs, they do not yet satisfactorily explain every reported feature—particularly those involving perceptions later corroborated by independent witnesses.

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6. Philosophy of Mind

The debate extends well beyond medicine into philosophy.

For centuries philosophers have asked whether consciousness can be fully reduced to brain activity.

The principal positions include:

Materialism

Consciousness emerges entirely from brain function.

When the brain ceases functioning, consciousness ends.

Dualism

Mind and body constitute distinct realities.

Physical death does not necessarily imply the end of conscious experience.

Idealism

Consciousness is the fundamental ground of reality.

The brain functions as a mediator or interface rather than the producer of consciousness.

Panpsychism

Some degree of consciousness is present throughout nature, differing only in complexity.

None of these philosophical positions has been conclusively demonstrated.

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7. The Brain as a Receiver

A number of scientists and philosophers have proposed that the brain functions more as a receiver than as a generator of consciousness.

Among those who have explored variations of this idea are:

• William James;
• Henri Bergson;
• Aldous Huxley;
• John Eccles;
• Karl Pribram;
• David Bohm;
• Roger Penrose (in collaboration with Stuart Hameroff through the Orch-OR theory).

Although these models differ significantly, they share the possibility that neural activity may regulate or filter a more fundamental form of consciousness.

Should similar models eventually receive empirical support, many religious traditions might acquire new philosophical interpretations.

For now, however, they remain speculative hypotheses under active investigation.

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8. Comparing Modern Science with the Seven-Day Hypothesis

When the "Seven Days Tablet" hypothesis is compared with contemporary scientific research, both similarities and important differences become apparent.

Points of Convergence

• both describe continuity of conscious experience after the onset of death;
• both portray a sequence of experiential events;
• both include encounters with human or luminous figures;
• both emphasize the persistence of personal identity;
• both suggest that consciousness remains capable of making choices.

Points of Divergence

• the tablet hypothesis proposes exactly seven structured days, whereas scientific studies reveal no comparable temporal pattern;
• the tablet describes an organized spiritual administration, for which science recognizes no empirical evidence;
• the tablet includes specific ritual formulas for protection, absent from clinical reports;
• medical research focuses primarily on minutes or hours surrounding clinical death, whereas the tablet describes an entire week of postmortem events.

These distinctions demonstrate that contemporary scientific research neither confirms nor directly refutes the hypothesis, because the two approaches investigate fundamentally different phenomena.

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Reflection

By the end of this chapter, one fact becomes unmistakably clear:

The greatest question remains unanswered.

What is consciousness?

If consciousness is nothing more than a function of the brain, then Near-Death Experiences should eventually be explained entirely through neuroscience.

If, however, consciousness possesses some degree of independence from the brain, then many ancient religious traditions may acquire new significance—not as historical proof, but as symbolic attempts to describe profound aspects of human experience.

The "Seven Days Tablet" hypothesis occupies precisely this intersection between archaeology, spirituality, and science.

It remains speculative and lacks documentary confirmation.

Nevertheless, it raises questions that intersect with some of the deepest unresolved problems in philosophy and contemporary science.

Rather than offering definitive answers, it invites continued interdisciplinary investigation while carefully distinguishing evidence, interpretation, and belief.

### Bibliography (APA 7th Edition)

*(Note: Proponents of this independent hypothesis have not provided official academic citations for Tablet T-9847, as it remains unverified within peer-reviewed Assyriological catalogs. The following references reflect the standard comparative frameworks utilized in this chapter.)*

 * Eliade, M. (1954). *The myth of the eternal return: Cosmography and history*. Princeton University Press.

 * Evans-Wentz, W. Y. (Ed.). (2000). *The Tibetan book of the dead: Or the after-death experiences on the Bardo plane, according to Lāma Kazi Dawa-Samdup's English rendering*. Oxford University Press.

 * Greyson, B. (2021). *After: A doctor explores what near-death experiences reveal about life and beyond*. Algonquin Books.

 * Lamberton, R. (1986). *Homer the theologian: Neoplatonist allegorical reading and the growth of the epic tradition*. University of California Press.

 * Parnia, S. (2006). *What happens when we die: A groundbreaking study into the nature of life and death*. Hay House.

 * Taylor, J. H. (2010). *Journey through the afterlife: Ancient Egyptian book of the dead*. British Museum Press.

 * Van Lommel, P. (2010). *Consciousness beyond life: The science of the near-death experience*. HarperOne.

 * Black, J., & Green, A. (1992). *Gods, demons and symbols of ancient Mesopotamia: An illustrated dictionary*. British Museum Press.