argue that the ability to explain not just a single story but all stories, the traceability I offer through explanation provides the supporting evidence necessary for this part of my hypothesis. Do you agree?
Engbren, there is some context you need. Because of Piazzi Smyth's mixing of astronomy with religion, the science got a bad rap. It has taken decades for astronomers to repair the damage and establish a foot-hold in Egyptology. In order to secure ground, astronomers at times resort to hyper-critical posture and this awarenesa comes from them themselves, for example Rolf Krauss, one of the best in this space.
Having said this, there are limits to what extent you can use younger texts to interpret older one's. The reason is that the original meaning became caricaturized and so you are looking at a flatter standard to interpret a deeper unknown.
I think you did very well. The most important thing to do now is to make a prediction, something you can put to a test to confirm or falsify you model of pWestcar. One way to do this is to use those aspects of the Pyramid Texts which are solidly astronomical as your yard stick and then project forwars instead of clawing backwards to see if you can detect how the deeper meaning became flattened and why you think this happened. For example, there were major changes after the Old Kingdom both environmental, economic, religious, and political. The Middle Kingdom was the era of the rise of the Middle Class. Suddenly, non-royal commoners with wealth were able to become an akh in the sky. The Coffin Texts became an off-shoot of the PTs custom-designed for nomarchs, generals, doctors, and high priests to be like gods to become immortal. The scribes in the House of Life began to cut and paste texts and so the content became more fluid less conserved. This is the context in which you have to see pWestcar, which shows a Heka magician as a conjurer and entertainer, not as the king's right hand man...(the thet of Narmer eg).