Astral Snakes Roaming in Human Energies

Link to “High Astral Chart in Schematics, Drawings, and Description”

The text about astral snakes is currently unique—no one else has described them in this way, and no one else has examined them so closely. Snake-related matters are not joyful or pleasant. Nevertheless, it is worth breaking through the resistance and reading to the very end. On the CUD portal, many people have already reported that they have freed themselves from snakes present in their energies. What are these snakes, where did they come from, and how can one get rid of them?

The cult of snakes developed in places where large physical snakes existed. In Poland, the climate is cold and the longest viper is about 50 cm long, so such practices did not develop there, although there are still carriers.

In India, China, and the indigenous cultures of the Americas, knowledge of snakes survived—snakes that were worshipped and to which homage was paid. In India, to this day, during a lunar eclipse, the descent of astral snake goddesses to Earth is expected. Some people offer their bodies for this occasion.

In South America, pyramids were built for snakes in order to honor them properly.

Under the influence of drugs in India, on Atlantis, and in the Garden of Eden (Eve), mainly women allowed astral snakes into their hearts. Let us look at several of the world’s major mythologies—again in India and even in Greece, there once appeared numerous women who, because of their spiritual powers, were called goddesses. Some of them used snakes as attributes or as protection. It is enough to look at their depictions, even the modern ones. Men did not possess snake attributes—among them dominate conch shells, swords, harps, and similar symbols. Perhaps women were convinced that if they bore snakes, some miraculous transformation would occur: rejuvenation, enlightenment, giving birth to a savior, etc. Men could not be deceived in this way.

Black astral snakes can be clearly seen when they leave a person’s energetic body. Sometimes, in an advanced channeler, one can see how they live inside. Snakes can only be counted during the moment of leaving the host. However, I would advise focusing on safety rather than counting.

The size of astral snakes living in human astral energies varies and depends on the stage of development of the individual. The largest, powerful, multi-meter specimens are bred in physical human hearts—not in the heart chakra, as one might assume. When a human organism becomes a carrier of a colony of astral snakes, they can be everywhere: in the kidneys, brain, bladder, lungs, etc. Young specimens simply consume energies along with the body’s tissue. A delicacy for snakes is the energy of the endocrine glands, because these are the physical counterparts of the chakras, and through them the best energy reaches the body. Snakes roam through elven and angelic wings. Their destructive influence reaches the energetic DNA chains, and they directly destroy the first physical DNA chain during the development of cancer.

Someone who is a carrier and feeder of an astral snake is heading toward becoming a substrate and nourishment for a future multiplying colony—a whole brood of astral snakes—i.e., cancer. A colony in the astral is visible as black overlays, infiltrations, black spots on tissues—cancer in its pure form. Each infiltration (that is, each colony composed of many tiny individuals) has its own black astral channel connecting it to ???.

Not in every incarnation does a human (soul) suffer from cancer. Therefore, it must be assumed that the snake’s developmental cycle in a host lasts many incarnations—from the moment an individual enters until it establishes breeding colonies. In such a human “Snake Mother,” the full cycle lasts several incarnations—from a cancer illness occurring, for example, in the 9th century, to another cancer illness occurring in the 14th century; thus, another colony may develop after a similar period of time. Snake colonies are created by one large adult individual. Snake colonies are best revealed as tissues attacked by cancer and with metastases, as thickened tissues attacked by cancer—this is medically confirmed during examinations. After the removal of tissues or a physical organ attacked by cancer, harmful black energies remain, connected to the astral and reinforced from there, also feeding on the energies of the human host.

When divine light enters the cancerous colonies of astral snakes, when their upper protective layers are removed, they become exposed to the action of divine Love. The process of cleansing and liberation from snakes can last many hours, even days. If a hatching process is underway, cancer metastases appear. In metastatic cancer, colonies migrate from one tissue to another. After the removal of organs or tissues attacked by cancer, colonies move elsewhere, to another tissue.

One can free oneself from snakes—and even from multiplying snake colonies—only through divine Love and divine support. It is best to do this immediately. Because these are living, intelligent, and dangerous parasites, no one will voluntarily take them in their hands and remove them from the attacked interior. Sometimes this happens automatically when the heart is filled with Love. It is not possible to free oneself from snakes using Reiki energy, chemotherapy, channeling, etc.

One should pray for someone in this matter in seclusion, although a snake’s jump from one body to another is possible across any physical distance separating them. They can jump from one person to another if they receive consent. Liberation is done remotely, in full certainty that God provides protection and care to all.

The person liberating others from astral snakes should prepare for their size, which has no reference to the size of the environment in which they feed. When they leave the host’s body, their size—and sometimes their number—is surprising. A 5-meter specimen can freely fit in the heart, and an astral snake with a diameter of 10 cm can fit in the spine.

Carriers of snakes can be found among:

• owners of terrariums with snakes
• people with snake tattoos
• people suffering from cancer
• Hindus hypnotizing snakes
• channelers

Reiki favors the breeding of astral snakes, as it even strengthens their colonies.

Astral snakes are favored by:

• permanent stress of the carrier
• excessive, body-destroying effort
• lack of Love for oneself—i.e., lack of heart, a “heart of stone”
• hatred, anger, aggression, resentment toward people and God
• acidification of the body through harmful food

Being a carrier of single snakes is clear evidence of a lack of Love for oneself, which the soul and its earthly avatars did not give themselves in previous incarnations. For such carrying, the soul should primarily be held accountable. Being a carrier of snake colonies is an error of both the soul and its earthly personality, consisting in the currently experienced lack of love for oneself and for others.

Edgar Cayce stated the existence of the Garden of Eden as an indisputable fact. God gave Adam and Eve everything there, and they, instead of Love, accepted astral snakes into their hearts, losing divine trust and also losing the possibility of remaining in paradise.

The carrier (the soul) should also get rid of the channels hollowed out by the snakes and the devastation they have caused over millennia. Only God can accomplish this.
An anti-snake therapy is available and effective in about 90%. By the end of August, a supplement will appear—the currently missing 10% of unpublished text.

Below: Naga Snakes Among Us — a discussion from the Hindu devotees’ portal. Link

Kula-pavana — A HUGE request:
I am looking for serious accounts concerning encounters between people and Naga snakes here on Earth. This is a topic I have been working on for years, and one that also interests Sadaputa Prabhu, with whom I am in contact.

Nagas can change the form of their bodies and even have offspring with humans, but they often appear in the form of large snakes with jewels on their heads. In Slavic folk tales they appear as snakes speaking with a human voice or as the “king of snakes.” Some particularly powerful Nagas take the form of dragons (such as the famous Takshaka). The Wawel Dragon on the holy hill (an Earth chakra) in Kraków could have been one of them. Sometimes Nagas also appear in dreams to convey a message—often in families that carry a mixture of their blood.

A special request to devotees from eastern regions (the Bieszczady Mountains and the Białystok area), and to Belarusian and Ukrainian families—please ask elderly people you know about this topic. The most recent accounts of Nagas known to me (outside India) come precisely from those areas. I would be truly grateful and happy to share my own information on this subject. Hare Krishna!
—Artur

It’s funny—I never thought I would write about such a topic. When I was a small boy, my grandmother told me various strange stories, among others about large snakes that sometimes even spoke. One such snake “raised” her nieces. The point is that the child was left alone at home while the family went to work in the fields. From time to time, however, my grandmother would look in to check whether the child was sleeping in the cradle (this was helped by sugar wrapped in a cloth and previously soaked in a poppy-seed brew). The girl did not want to sleep but played by the stove with a snake.

My grandmother was then a young girl and illiterate, so when she told her brother about it, they did not want to believe her. She herself, however, was very interested in it. The only person who believed her was her uncle, who told her to watch the child and see whether the snake did anything bad to her. He even taught her some kind of “greeting,” warning her to use it in case the snake noticed her and looked her in the eyes. Oh!

That is why my grandmother curiously observed the child’s “play” with the snake. The snake did not “come” every day, and usually when it did not appear, the child cried. But when the snake appeared, it was as if the child “was not there.” My grandmother said that once she saw them eating milk with dumplings together from one bowl… rolls eyes

There were, of course, more such stories. I also remember stories about a snake with a jewel on its head that was found by woodcutters in the forest under a large boulder. In any case, as a small child I liked listening to such stories, and they certainly strongly influenced my imagination. When I grew up, of course, I did not take them seriously and simply forgot about them.

That is why your post on this topic surprised me somewhat—especially the fact that nowadays someone might seriously be interested in it. Well, maybe there is something to it, when my grandmother said that if people had “divine sight,” they would see so many different things that they would not be able to live long on Earth and work. Thoughtful

Kula-pavana
Arjuna had a son (named Iravat) with a Naga princess named Ulupi. It’s a very interesting story. In India to this day there are many families who proudly acknowledge ancestors from unions between Nagas and humans.

In Hebrew stories (older versions of the Talmud) there is talk of snakes not only in relation to the apple in Eden. Lilith, Adam’s first wife, was most likely a Nagini. On Brahma’s (“the Creator God’s”) command, she took human form to be Adam’s wife and give him offspring. When Adam complained that Lilith did not want to submit to him, Brahma tried to force her into obedience. Lilith wanted nothing to do with it and uttered a mantra containing the Holy Name, which freed her from Brahma’s will. She could then take on her original form again: a winged serpent.

… and all Christians think Eve was Adam’s first wife. (smile)
(According to some sources from the Talmud, Eve was his fourth wife.)

Kula-pavana
Unfortunately, most of the accounts I know about Nagas in Poland are second-hand. People who had direct contact with them are usually already dead or very old. Hence my desperation when it comes to time. (sad)

The most recent accounts of Nagas in Poland come from the 1950s and usually involve accidental encounters with them in the forest (snakes with a crown) — typically in very secluded places, untouched by human vibration, and there are obviously very few of those today. It seems they must assume their original form in order to pass through a portal in spacetime to their world. Such portals can sometimes be very inconspicuous — like a fox burrow or a hole under a tree’s roots. The Markandeya Purana says that Nagas can hide in a portal that looks like a molehill. The portal is opened “from the other side” with a special tool, which sometimes looks like an iron rod or a spear.

If I didn’t have to work like a donkey (sad), I’d gladly travel around Poland collecting such accounts. This is already the last call — in just a few more years all of this will DISAPPEAR AS IF IT NEVER EXISTED, melting into the ignorance of the Kali age…

And as a side note: Nagas are not inherently evil (unlike, for example, Rakshasas, who also change form and can have offspring with humans), but among them there are also groups or individuals that are quite demonic. The “monster” from Loch Ness also stopped appearing once that lake changed from a secluded wilderness into a tourist attraction… that was probably a Naga too.

Artur
Okay. Since the memories have “come alive” and surfaced from somewhere in the subconscious, I will try to present the stories I remember — partly or in full. Of course, not all of them will be connected with snakes. Let me add that despite a natural distance toward these tales, I will try to present them the way a six-year-old boy remembered them. Some are from an earlier period, some from later. Welcome to an enchanted and mysterious world (mocking) — which may be here, right next to us… Uuuuu (laugh) (wink)

“Nagi”
Despite appearances, this is not about snakes. “Nagi,” or “Goly” (“Naked One”), is a being I heard about not only from my grandmother. In the region where my grandparents lived (Beskid Wyspowy / Podhale), it’s a known figure — described differently, called by different names, but with some common elements. When it reveals itself to people, it is almost completely naked, with a dark complexion. Some described it as covered with hair; others said it only had a big beard (mainly hair on the head, beard, legs). I don’t quite remember what it was associated with, but some associated this figure with the medieval image of the Devil, though I suspect such comparisons were made mostly by those who did not see the “Naked One” personally (so maybe everyone?). I also don’t remember the circumstances and reasons for which the “Naked One” appeared at farms, but I remember it had something to do with harvests or agricultural produce. A frequent place where it was seen was the barn.

Even today you can still encounter a phrase (a “calling”?) that probably developed from that connection with the barn, and it sounded like: “Come out, Naked One, from the barn.” I think, however, that if such a “calling” existed originally, it might have had a different wording, and the one I quoted may have acquired “lewd” overtones from folk culture connected with young (and probably not only young) couples fooling around in fresh hay. Even today this erotic element of folk culture is present in songs, ditties, and people’s mentality (especially the older generation).

My grandmother was supposedly a witness to her uncle calling the “Naked One.” Her description was as follows: tall, male — but without clearly marked genitals, tied with a sash (almost naked — hence the name, probably). In his hand he held some object (grandmother took it to be a switch, a rod). He had no horns, but large ears and a large beard, dark skin complexion, though slightly glowing (she saw him at dusk). A stern facial expression and glowing eyes, and a “terrifying” gaze. As for the eyes, I know they could also have been red, which was said to have something to do with fire, and also with the fact that one had to be very careful and prudent not to anger the “Naked One.” I heard that, for example, barn or farm fires were associated with the anger of the “Naked One.”

To please the “Naked One,” an “offering” of grain and other produce had to be left in the barn — but I don’t remember exactly what. The “blessing” of the “Naked One” could be, for example, supernatural muscular strength, a good harvest, good weather, avoidance of plague and disease. Hence some people were accused of dealings with the Devil, which was also strongly combated by the Church as part of its fight against superstition and old beliefs.

I’m not sure, but I suspect there are still people alive who could confirm these stories about the “Naked One” today. But there won’t be many, because it’s the generation of my grandparents, who are gone (my other grandmother is alive, but from her I heard very little about the “Naked One,” though she also knows the figure by hearsay). I know there was another name for the “Naked One,” but I don’t remember what it was. Grandma said she was terrified seeing the “Naked One,” but the uncle held her very firmly by the back of the neck, which she intuitively understood and perceived as both his fear and also as a sign to keep calm.

Her uncle explained that when seeing the “Naked One,” you must show him respect (not just a gesture, but an inner attitude, thoughts), keep calm, not make sudden movements, not look into his eyes, avoid his gaze, and not turn your back to him. Grandma’s uncle supposedly knew some “greetings,” but I don’t know what they were.

That’s all I remember about this figure. As a small boy I naturally listened with curiosity, but even the mind of a young boy “rejected” such information, while still making plenty of space for imagination. It looks like the story of the “Naked One” made an impression on me, because I still remember many details today, even though I hadn’t thought about it for years. On the other hand, one must remember that my mind at that time “collected” many other pieces of information, which may have a (subconscious / subtle) influence on what I wrote above.

The next story will be about the “Blacks” — also known as the “Tar-burners.” (shhh)

Kula-pavana
Thank you for a very interesting account. “Goly” is probably one of the extraterrestrial Kimpurushas. They don’t change form and are generally similar in form to humans — hence their name: kimpurusha, which in Sanskrit means “almost like a human.” Podhale is one of the very interesting areas — lots of accounts of beings from another dimension in those parts. Great! (smile)

Nityangi
Coming back to the Nagas, it reminded me that I recently read an article about Lilith, and there was also a mention there that she was Adam’s first wife, created from dirt and mud. She was demonic and disobedient; when Adam tried to force her to obedience, she spoke the name Yahweh out loud and immediately received wings so she could escape from him.

Unfortunately, I didn’t find a mention that her original form was the form of a snake, although in the attached picture she has “dragon” wings and is wrapped by a snake.

She was described as the embodiment of sin, the patroness of witches, a vampire, and the first militant feminist!
Adam didn’t have much luck.

Anonymous
I just told my husband what I read here about the Naga snakes and he was very surprised that it could apply to Poland. My husband is Tamil, from Sri Lanka, from the Jaffna area, and he told me that on one of the small islands there (Nainativu), once a year a snake appears that they call Naga (which means cobra). There is even some temple on that island (maybe more than one) connected with its cult, there’s a whole legend about who it is, etc. Unfortunately my husband doesn’t know anything in detail, since he was never particularly interested. As a curiosity he added that people who have light-colored eyes (which rarely happens among Hindus, who usually have dark-brown eyes) are said to have “naga kaan.”

Artur’s story is unbelievable and simply incredible! I myself heard about “tar-burners” and various other amazing stories from my grandmother; now I regret that I didn’t take them seriously (to be honest, as a little girl they were just terrifying to me and I didn’t especially want to listen to them…), and what’s worse, there’s no way now to learn anything, because my grandmother has been dead for years. (sad)

Kula-pavana pr., please say something more about your research. Regards to everyone.

Artur
Quote: Kula-pavana
“Goly” is probably one of the extraterrestrial Kimpurushas. They don’t change form and are generally similar in form to humans — hence their name: kimpurusha, which in Sanskrit means “almost like a human.”

Two days ago I found a mention of the Kimpurushas in the Polish (abridged) edition of the Mahabharata.

Quote: Mahabharata
[…] Arjuna pushed further north. He reached the mountains and subdued the barbarian tribes inhabiting them. He defeated the kshatriyas of Kashmir and crossed the Himalayas. On their northern slopes lay the land of the Kimpurushas — semi-celestials, descendants of women from the heavenly tribe of the Yakshas. Angered at those human beings who dared to disturb their peace, the Kimpurushas fought a fierce battle; ultimately, however, Arjuna crushed their resistance and led his troops onward, to the land of the Guhakas (another tribe of warlike celestials) and the Gandharvas. At last he came to Harivarsha. At the border a detachment of tall, strong guards stopped him. “No human may enter this land, Arjuna,” they declared. “If you try, you will perish, you and your soldiers. Even if you forced your way into Harivarsha, with your human eyes you would not see either the land or its inhabitants. Turn back. This land is nothing for you.” […]”

Do you know anything more about this?

Dvarka
An interesting description of shamanic initiations:
http://www.taraka.pl/index.php?id=eduszam.htm

and a curiosity:
“First the teacher-father talked with the spirits, then everyone passed through a small opening in the mountain. Along with them flew helper-spirits and guardian-spirits, showing them the way to the world of Nga. The deeper they descended underground, the colder and darker it was around them.”

Kula-pavana
Quote: Artur
[…] “On their northern slopes lay the land of the Kimpurushas…”

Arjuna crossed into the second dimension of the Himalayas — the Kimpurushas do not live in our spacetime. He was after serious riches for the ashvamedha sacrifice, and that’s why he sought them there, not on Earth, where wealth is rather scarce. Harivarsha is the third dimension of the Himalayas, inaccessible even to Arjuna. I’ll try to dig up more on this topic.

Kula-pavana
ttp://www.borobudur.tv/avadana_03.htm

“I am a Naga prince of great power,
unconquered, with poisonous breath.
I come from a wealthy land,
and my bite brings death.
My mother is Samuddaja,
my father is King Dhatarattha,
Sudassana is my youngest brother,
and my name is Bhuridatta.”

(from a very beautiful and interesting Buddhist Jataka — Bhuridatta Jataka, describing relations between Nagas and humans)

Ukar
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Naga snakes among us
« Reply #76 : 25 August 2005, 22:26:37 »

Hare Krishna!
This topic interests me a lot; for 12 years I’ve been an enthusiast and breeder of reptiles, including snakes. Please send me some information on this topic.
Regards
P.S. If I find something, I’ll share it too. (smile)

Ukar
This topic interests me a lot; for 12 years I’ve been an enthusiast and breeder of reptiles, including snakes.

Albert
I’m providing a few fragments for now connected with belief in snakes among the proto-Slavs and later folk tradition:

“A highlander once saw in a glade by the forest how snakes were swarming and warming themselves in the sun, and among them there was the king of snakes in a golden crown, and all of it glittered. He got the urge for that crown and, grabbing a stick, struck the swarm, killing that snake king, then seized him and carried him off, though the snakes chased him and yet did not catch him. At home he ordered a boy to boil that snake head with the crown over the fire on the hearth, and he himself went out to the forest. The boy boiled it, not seeing what it was, and curious what that boil might taste like, he scooped some broth from the top with a spoon and slurped it, at first resisting, then liking it. The highlander: ‘And what do you see?’ The boy: ‘Treasures without end — here gold, here silver, here diamonds.’ And both became rich.” (“Góry i Podgórze”, p. 546)

“They tell much of his extraordinary beauty, of shimmering colors and of a diamond crest on his head. When attacked, he gives a loud whistle and at once crowds of snakes fly to his aid from all sides. It happened that a certain shepherd boy, seeing sometimes this king of snakes and marveling at his diamond crown, resolved to obtain it. What trick did he use? He twisted a mighty whip, set it on a supple lash, and smeared it with tar; thus prepared, he lay in wait for the king of snakes. Before long he sees him approaching. Several diamonds tremble in the sun; the shepherd sprang, cracked the whip and tore off the crest, which stuck to the tar. But then fear seized him! The king of snakes whistled so that the leaves shook, and behold: from everywhere crowds of snakes are flying in. There was no other way but to take to one’s heels and bolt — and the shepherd did so. He ran, and ran, and the snakes still after him; and surely they would have torn him to pieces, had he not reached the convent of nuns at Zwierzyniec near Kraków and slammed the gate behind him.” (Siemieński, p. 149)

“In grottoes, in underground clefts, shrouded in darkness, there ruled the king of reptiles. It was a black dragon, and his head was adorned with a golden crown. Legend says that people raised him. Some old farmer found a frozen little reptile under a fence. He brought it into the house and laid it under the stove. When the creature revived, the farmer’s wife gave it milk, and it quickly grew. When it came to itself, it began eating hens. The farmer got angry and wanted to kill it, but it was clever and fled into the mountains and began to rule there. It was insatiable and terribly swift: whatever living thing it caught on the road, it devoured. People had no peace. The king of reptiles wiped out cattle to the last head and then went after people. And he would have stripped the whole mountain land clean, because no one could stand against him. But a little shepherd boy, Karłowic, with the help of the Lord’s holy innocent lilies, killed him.” (A. Pach, p. 72)

Based on: Leonard J. Pełka, Polska demonologia ludowa, Warsaw 1987, pp. 122–123.

Cz. Białczyński, in his novelized Slavic mythology and in his reconstructions based on Slavic tales, records, and etymology, in volume two “On the clan of the Ażdahs-Spęts, that is, Dragons and Serpents-Żnujs, and on the clan of the Light-chasers-Kuniczes,” describes the appearance of the Ażdahs, which he divides into Dragons and Serpents-Żnujs.

Appearance of the Serpents-Żnujs:
“Serpents have shimmering, vivid, luminous skin. Males wear on the crown of the head a golden growth emerging between the ears in the form of an eight-spoked crown. Females have in this place a bulging jewel that shines like a precious stone, resembling a third eye. Both males and females of the Serpents are venomous, and the venom is always contained in one of their tongues. These creatures incarnate in the shapes of huge scaly or feathered serpents. They have large wings relative to body size, and they are two-colored, downy or made of feathers. They usually have three to five pairs of wings; the small wings on the back and near the tail serve as rudders, and the large ones as propulsion. The dorsal wings resemble a crest, and the tail wings resemble fish fins. Serpents have ears so small that often they are not visible at all. Legs, very short and clawed, are invisible in flight. Some Żnujs have no legs at all and slide on the ground in forest thickets or along tree trunks with a serpentine motion. Their tails are scaled, ending in harpoons and hooks (called krakwias), often forked into multiple independent tails, each equipped at the end with a krakwia or sharp spike. In their mouths there are two huge fangs growing from each jaw and three long, mobile tongues. The venom tongue can be so hard and stiff that it resembles a stinger. Male Serpents breathe a terrifying burning fire of a transparent bluish-yellow flame, shooting it in narrow concentrated jets. This fire has long range. Females exhale a scalding white steam. Serpents are agile and fly very high, under the very Vault of Heaven. Their bodies are elongated, with a slightly convex, streamlined belly. The number of heads of Żnujs is always even and ranges from two to twelve.”

Appearance of Dragons:
“In true Dragons the number of heads ranges from three to nine and is always odd. Dragons are larger and heavier than Serpents. They carry massive bellies, their heads are large and angular, fitted with powerful jaws filled with many rows of teeth. The dragon’s paws are powerful and muscular, ending in strong grasping fingers crowned with hook-like claws. Those claws are as sharp as daggers. Dragons’ teeth cut like swords and tear an enemy’s body to shreds. Dragon ears are clearly demarcated on the head. Sometimes a dragon has a mane of hair like a horse. The tail is thick, dragging, sluggish, bristling with spikes. The whole dragon body is covered with scaled armor. The back and tail can also bristle with bony plates shaped like spikes. Only the throat of Dragons is soft, exposed, and therefore vulnerable to a blow. That’s where warriors strike with sword or spear in battle. Dragons take to the air reluctantly and heavily. They bounce for a long time, making progressively longer jumps, and only later glide clumsily, staying close to the ground. They have small wings compared to body mass — usually one, at most two pairs, webbed. Dragon fire is sooty and heavy, dark yellow or red. Dragons breathe a fire that spreads wide, has short range, and is less hot than the fire of Serpents. Dragonesses release clouds of black sulfurous smoke that is poisonous.”

“All of Slavdom venerates snakes. The greatest reverence is shown by all peoples living on the shores of the Baltic (the Wędzkie Sea), i.e., the Ists-Balts and the Węds. The Węds even acquired the name ‘Snakes’ because of their custom of decorating homesteads with snake skins from shedding — which is meant to protect them from all evil — and because of the divine worship they offer snakes, the magical rites they practice with snakes, and the widespread keeping of snakes as guardians of the household instead of dogs or roosters, as others do. Wędish queens bear the title of Great Serpentesses and surround themselves with snakes. The royal scepter of the Węds is twisted in shape and has a serpent head.”

Footnotes to that fragment: “Snakes were kept to defend the household against strangers and pests on the Wędish and Isty (Aistian) coast of the Baltic. This fact is known from chronicle descriptions of Pomerania and Lithuania. They performed exactly the same role as elsewhere weasels, dogs, and roosters, and also cats. They were treated with friendship and reverence, cared for and fed with milk. Herodotus calls the Węds ‘Snakes.’ The Great Serpentess in the Land of the North gave birth from her own womb (from Heracles’ seed) to the king-founder of the Skolot people. See Robert Graves The Greek Myths, The Tenth Labour of Heracles, pp. 455–456; M. Składankowa Mythology of Iran, pp. 126–128.”

My explanation: Białczyński identifies the Węds (he considers them Slavs, which is not an isolated view) with the Venedi (Veneti); from them he derives the Pomeranians, Obodrites, Veleti, Polabians, and Drevlians; and he identifies the Skolots with the Skolotoi, as they called themselves according to Herodotus — the Scythians (Saks). In Diodorus Siculus (IV.25) and Herodotus (IV.8–10) we find a story about the origin of the Scythians. Skytes is one of the three sons of Heracles and a half-woman half-snake born in the wooded land of Hylaya (present-day Ukraine, the left bank of the Dnieper near Crimea).

Anka
Quite recently — just a few years ago — there lived near Kłodzko a man known for “mystical” stories (this was partly probably due to intoxicants he used, though not necessarily all stories had to be affected). Mr. Green

This man was young, but as I remember his father was a hermit (!) and lived in Duszniki on St. Rosalia’s Hill. He supposedly had a lot of knowledge about the legends of those areas and about a circle where, on the summer solstice, Slavic “mystics” gathered.

In any case, the man knew many stories heard from his father and passed them on to people, often stopping them during mountain walks… and I had the chance to hear from him a story that I think somehow relates to the topic:

He told me that when he was a little boy, he often talked with a tiny friend who was hidden in a hole in the ground. He brought him various foods, mainly bread, and played with that little boy, though the other one never spoke and never came outside — they communicated perfectly (wink). The boy in the hole asked him not to reveal his hideout to others; unfortunately, as the story went, the secret was revealed, and when the father went to see the place, young snakes were coming out of the hole…

Another time, he reportedly encountered a snake that hypnotized him with its gaze; in any case, he mentioned that the snake had a red eye in the middle of its head.

(I’m not saying anything.)

And here’s information I found in a book — it may not be useful, but I decided to post it (wink):

“In literature one can encounter the opinion that formerly, in the north-eastern territories of Poland, snakes were given extraordinary reverence. Allegedly they were kept in houses and it was strictly forbidden to harm them in any way. Back then killing a snake was considered the greatest crime, depriving the murderer of all rights in the community. But, as I said, nothing has remained today of that supposed respect for generally harmless reptiles. The result is widespread killing of them under the pretext of venom and vile instincts of murdering people. Here and there one may still hear that in the fairly recent past fathers used to say it was good if snakes had their dens near the house. They were not to be provoked, and even an accidental offense could cause cows to lose milk. Best of all was when snakes nested in the cowshed; then cows became extraordinarily milky and their milk was of the highest quality. Then no witch was able to cast her spells on the inhabitants of the cowshed. Generally snakes were simply called snakes, but it happened not rarely that they were called household friends. People said that snakes have their king. He lives in a pit under the roots of a hazel on which mistletoe has grown. For snakes, like humans, must have their lord whom all obey. Even to one’s worst enemy, when hurling the most terrible curses, one never wished that he would kill the king of snakes, even by accident. Aside from infamy among humans, that person would be tormented by the most dreadful plagues of this world and the ‘other’ world.” (Zadrożyńska A.; Powtarzać czas początku.)

As for ethnological records and written forms of folklore — I had quite a lot about snakes — so if that kind of topic interests you, I can look through all the books and notes I have.

DarkWater
You should like this — it’s about the god Veles:

“The most important zoomorphic form of the deity of the afterlife, however, was the snake, in its mythologized version: Żmij, Smok — a flying serpent-like monster. In Slavic mythology this is an archaic figure, deriving from the Proto-Indo-European chaos monster, the embodiment of destructive powers that dissolve cosmic order. The association of the chthonic sphere with crawling reptiles is a universal feature of religious symbolism. In Slavic folklore one can notice a series of motifs developing this theme. The Fiery Żmij is de facto a synonym of the otherworldly Fiery River. His maw, i.e. the East Slavic ‘Ad,’ is one of the names for Hell. In this form Veles is called in East Slavic folklore the Serpent Tsar Ire, and in Lusatia the Black Jurij. He dwells along with his wife Iricа (Jur and Jurica are on the one hand ‘venomous,’ and on the other ‘lusty,’ i.e. of great sexual power) on the fields of Paradise, i.e. Vyraj, the wondrous land to which birds fly for the winter and from which they ‘swarm’ back in spring. In West and South Slavic folklore such a reptilian ruler of the afterlife appears under the name King of Snakes (Poland), Serpent Tsar (Serbia), or Money Żmij (Lusatia). He takes the form of a great snake with a crown on his head, basking and guarding a mountain of golden treasure. Whoever sneaks between the hundreds of smaller snakes around him and steals his crown can expect a generous ransom; but he must not keep the crown, or it will bring a raid of reptiles and misfortune upon his town. This association with wealth hidden in the womb of the earth is expressed especially in his golden-red coloring: gold, yellow, copper-red are the colors of the otherworld and of Veles. Veles’s gold is contrasted with Perun’s iron, used to make weapons.” (Andrzej Szyjewski, Religia Słowian, pp. 57–58)

I highly recommend the book. It’s a bit demanding to read and written from a certain point of view, but it contains lots of interesting and reliable information.

Marsin
Prabhu, I completely forgot, but reading the posts I noticed you write that “Nagas” appear in dreams — I remember a dream from a month ago… I always sleep holding a rosary… I can’t describe exactly whether it was a dream or waking, but one thing is certain… “I’m holding the rosary… it’s dark… suddenly I hear a strange sound… and in my hand, instead of the rosary, I have a snake — fear seized me and I threw “it” in an unknown direction just to get rid of it… a loud bang woke me up… I sprang into a sitting position not knowing what woke me… the bang came from the wooden wall that the supposed snake/rosary hit… I’ve had the rosary for 2 years and nothing like this happened before… Does it have any connection?
and Nagas probably breed humans (smile)

Kula-pavana
Quote: Marsin
…I have a question. You write that Nagas can take human form… but can a human not know their state or not know their origin… meaning, if they come from a union Naga+human — what is your view on the cult of Lord Shiva…

Lineages from Nagas can sometimes be very long, i.e., a Naga could have been your bodily ancestor in the very distant past. Sometimes the link with Nagas is incarnational, when, for example, someone was a Naga in a previous life. Sometimes they take care of such people, because they live much longer than humans and are very caring toward their kin. (smile)

And as for Lord Shiva, I have great fondness for him and see in him the greatest Vaishnava and a manifestation of a certain sphere of Lord Krishna’s personality and person.

GNdd
Guest

Naga snakes among us
« Reply #129 : 01 July 2006, 12:00:19 »

Quote: Wojciech
I found a short mention of Nagas in Kempiński’s “Encyclopedia of the Mythology of Indo-European Peoples.” I also recommend the book as a compendium of knowledge about Indo-European religions.

I was never interested in Nagas, but I found something in a “Dictionary of Indian Civilization” and thought I could post it here.

Quote:
NAGA. India. A category of chthonic deities, with a snake body; water spirits in all folk legends of Asia. In India nagas are depicted with a human head but with the hood (often seven-headed) of a cobra. They are children of Kasyapa and Kadru; they populate Patala, the underground world, in which they guard its treasures. Attacked by Gandharvas, who took their kingdom from them, thanks to the intervention of the river Narmada, which pleaded for the nagas to Vishnu, they were able to regain their land. Supposedly there are 1000 nagas. Naginis, companions of nagas, are famous for great beauty. Some of them married humans, e.g., Ulupi, who took Arjuna as husband. Nagas have 3 kings: Vasuki, Takshaka, and Shesha. Their natural leader is, however, Shesha, and their mortal enemy — Garuda. They are famous for extraordinary poetic talent. They are often symbols of the transformation of time (-> Nagapanchami). In the Far East nagas are depicted as dragons. Tibetan: Sa-bdag, Klu; Thai: Phi, Naagha; Khmer: Neak, Pi; Lao: Nak, phi; Burmese: Nat; Mongolian: Lus; Chinese: Long, Najia; Japanese: Ryu, Tatsu.
Naga-astra. In the Mahabharata, a divine weapon used by Karna against Arjuna.
Naga-bandha. In architecture, a frieze in the form of nagas with intertwined tails, often decorating the top of doors in sanctuaries. Also called Nagachhanda.
Nagakal. In Tamilnadu and among the Bhil people, snakes made of earth by women wishing for offspring and offered to the nagas.
Nagananda (“Joy of the Nagas”), a Sanskrit drama in 5 acts, inspired by Buddhism, authored by Harshavardhana. The play describes the wedding of Prince Jimutavahana, a historical hero (in reality one of the bodhisattvas), who gave his life for a naga threatened by Garuda. But Durga revived him at the request of his newly wed wife Malayavati.
Nagapanchami. An Indian religious festival held annually on the 5th day of the month of Sravana (July/August) in honor of the nagas, celebrated in Bengal, Assam, and Tamilnadu. During this festival it is forbidden to cultivate the soil so as not to kill a snake.
Nagaradja. Kings of the nagas, theoretically eight: Nanda, Upananda, Sagar, Vasuki, Takshasa, Anavatapta, Manaswin, and Utpolaka (or Utpala).
Nagastambha. In Indian architecture, a pillar (Skt. stambha) decorated with naga images, meant to protect the temple from chthonic forces.

Trisama
I was recently talking with girls from Australia who work at our school as native speakers, because someone asked me to look for some children’s fairy tales from Australia (Aboriginal). It turns out most of them are stories about various snakes….

Kula-pavana
Interestingly, both Varuna and Poseidon — gods of the sea and water — are often depicted as “water snakes” or are closely connected with such beings (in Poseidon’s case):
http://www.freebsd.nfo.sk/hinduism/nagovia.htm
http://www.mythinglinks.org/euro~west~greece~Medusa.html

In Greek mythology, for example, the war over Troy began because offerings to Poseidon ceased; he took the form of a sea serpent in order to receive them.

Harry
Keyword: Snake/water deity (Skt. naga; Tib. kLu).

This will be about a certain type of semi-divine beings found in mythologies all over the world — beings existentially tied to the element of water, usually ruling over its dimension. I devote special attention to Buddhist mythology, yet I claim that in the native (Polish) tradition water deities also play a significant role.

Let a quotation from the Tao Te Ching by Lao Tzu serve as a starting point — a work considered the foundation of philosophical Taoism but also influential in the formation of Buddhism in China, especially the meditative Chan school during the Tang dynasty.

Lao Tzu says: “Highest Good is like water; it benefits all equally. Without resistance it goes to low places despised by man; it brings benefit to millions of beings and demands no payment. Therefore in its virtue it is closest to the Tao.” (transl. M.G., after Tao Te Ching, R.B. Blakney, New York 1955).

The tradition of Buddhist cosmology, whether of Abhidharma or Kalachakra, views the whole world perceived by the senses as a field of interaction of five elements. This view of the material world extends to psychological and physiological phenomena, which found reflection in Indian medicine (Ayurveda) and traditional Chinese medicine (TCM) and Tibetan medicine (Gyu Shi). It is important here to mention medical traditions because they developed within the spiritual culture of a given region, were often created and practiced by Buddhist monks and yogins.

The element of water was perceived in these descriptions as the source of vital energy; any imbalance in this element necessarily affected the state of the other elements. Hence the important role of mythical rulers of the water element. In iconography they were shown as semi-human deities with the lower part of the body in the form of a serpent tail. As beings with magical powers, nagas had the ability to manifest in various forms: dragons, snakes, or people of great beauty.

Nagas ruled waters and the fertility of the earth; they controlled rains and the movement of groundwater. They played an important role in agrarian cults; securing their favor through offering ceremonies was crucial for the survival of communities. Their nature was considered essentially neutral; it was easy to obtain their blessings but even easier to provoke their anger, whose effect could be natural disasters related to the element of water and diseases described in Gyu Shi, the Four Medical Tantras of Tibetan tradition, as diseases sent by nagas: leprosy, skin diseases, and mental disorders. The main cause of conflict with nagas is polluting water in any way whatsoever and killing beings inhabiting that dimension.

Many sutras (including the Muccalinda Sutta from the Pali canon and the Sutra of the Dragon King from the Chinese Mahayana Tripitaka) provide descriptions of naga kings, their lands, palaces, and powers. Buddha Shakyamuni met repeatedly with naga kings, conveyed teachings to them — especially Mahayana sutras — granted them the vows of Pratimoksha and Bodhisattva, as described in many sutras.

From the broadly prevailing religious-cultural tradition of the subcontinent now called Hinduism, the cult of nagas was incorporated by Indian Buddhism. Nagas are viewed here as beings belonging to the animal realm, one of the three lower realms of samsara, the cycle of existence — although in their own world they form a kind of intellectual elite…

Their longevity is immeasurable, for they possess the nectar of immortality — Amrita. Naga kings are guardians of treasures — both material (in immeasurable quantity filling their palaces with pearls, corals, shells, with the wish-fulfilling jewel Cintamani at the head) and spiritual treasures in the form of teachings entrusted to them by successive buddhas, which nagas preserve for millennia.

In the list called in Tibetan lha sin de gje — the eight classes of gods and demons fulfilling functions of dharma protectors (dharmapala) or earth owners (bhumipala), i.e., guardian deities protecting regions of the world or the dimensions of the elements — nagas are mentioned after the luminous gods (devas), in second place, before yakshas, gandharvas, asuras, garudas, kinnaras, and maharogas.

Among numerous Buddhist masters who, according to tradition, interacted with the world of nagas, the most important is Arya Nagarjuna, even nominally connected with underwater kingdoms… Buddhist legend says he went in his bodily form to the palace of the Nagarajas to obtain from them the text of the most important Mahayana sutra, Hridaja Mahaprajnaparamita (the Heart Sutra), which Shakyamuni had left under the protection of nagas more than eight hundred years earlier. Are we dealing here with an early episode of discovering Buddhist spiritual treasures? This practice became very popular in Tibet, especially among lamas of the old school (Nyingmapa) from the 12th century, when many tertons (discoverers of termas) unearthed spiritual treasures hidden by Padmasambhava in the form of scrolls, jewels, relics, images of buddhas, etc. These treasures were hidden both in the dimensions of the elements (reservoirs of water, rocks, the sky) and “in the Mind.”

Thus Nagarjuna in the 3rd century CE extracted the text of the Heart Sutra from the water dimension ruled by Nagarajas or from the “ocean of Mind.”

Another episode involving nagas, very well known and popular in iconography especially of the southern Buddhist tradition, is the scene of the Buddha’s meditation. At that time a local naga king named Mucchilinda (or Muccalinda in Pali) appeared to shield the Buddha from the raging element. This scene was shown in the Hollywood film “Little Buddha” by B. Bertolucci, which strongly influenced the reception of Buddhism in the West in the 1990s.

In the Muccalinda Sutta we read: “The Blessed One was staying at Uruvela on the bank of the Nerañjara River, in the shade of a tree. He sat there continuously for seven days, contemplating the bliss of liberation. Suddenly a great storm arose with cold wind, darkness, and rain. Then the naga king Muccalinda left his abode and came to that place, coiling his body seven times around the Blessed One and covering the Buddha’s body with his great serpent hood. After seven days, when the storm passed, the naga king uncoiled his body and changed his appearance, appearing before the Blessed One as a beautiful youth with hands folded at the heart in homage. He then spoke, praising the joy arising from the practice of the Dharma and the excellence of the Buddha’s wisdom and compassion…” (transl. M.G. after Thanissaro Bhikkhu, 1994; text available online)

In the Chinese Tripitaka canon there is also the Sutra of the Dragon King, first translated from Chinese into English in 1970 by C.M. Chen, a Chinese yogin and successor of the 16th Karmapa in the Karma Kagyu tradition (www.yogichen.org), and published by his student and successor in the transmission line, Dr. Yutang Lin, in 1999 in Taiwan.

The sutra relates the course of Buddha Shakyamuni’s visit to the underwater palace of Nagaraja and quotes many discourses — including a dialogue between the Buddha and the dragon king about paramitas and the understanding of emptiness; a dialogue with Shariputra about the origin of nagas and their relationship with the teachings of buddhas; and the famous discussion of a Nagini princess called Precious Silk with the patriarch Mahakashyapa about the possibility of a woman attaining enlightenment. Mahakashyapa does not believe the princess is capable of attaining Buddhahood, to which she rebukes the great ascetic and arhat with the words: “That is easy like a movement of the hand! Egoists of both sexes will not attain it! Body and Mind are by nature Buddha. I am the path, but you will not arrive by the path!” Further arguments in this debate are silenced by the Buddha himself, who prophesies that the princess will attain enlightenment and will be known as the Buddha Penetrating (ibid., pp. 15–16).

The sutra also mentions two events directly referring to conflicts known from Vedic mythology. The Buddha’s visit to the naga realm was needed so that the asuras would promise to cease attacking the devas. The nagas, exposed to attacks by their eternal enemies — solar birds of the garuda kind — received from the Buddha his monastic robe (kashaya) as a talisman protecting them from the dominance of the winged deities.

After relating some mentions of nagas contained in sutras, I want to draw attention to symbolism connected with the water element found in Buddhist tantric literature and Vajrayana iconography.

Here five so-called negative emotions or mental states are listed, also called defilements (Skt. klesha). Among them anger or hatred is considered the most dangerous emotion, which His Holiness the 14th Dalai Lama, Tenzin Gyatso, emphasizes many times in his books and lectures on Buddhist psychology.

This destructive state of mind arises due to basic cognitive ignorance (Skt. avidya), which creates a dualistic division of phenomena and establishes apparently stable categories of the experiencing subject and the object of experience.

From basic ignorance arise desire and clinging (to wanted phenomena or states) as well as aversion and hatred (toward unwanted phenomena or states). Destructive tendencies create karmic predispositions in the mind stored in the storehouse consciousness (here I refer to the Cittamatra position), which bear fruit as the experience of hell realms of existence.

Negative emotions and the actions stemming from them are viewed differently on different paths of Buddhist practice. On the path of individual liberation (Hinayana), the practitioner tries to fully free themselves from the karmic causes that generate defilements and attain the “small” nirvana, i.e., the cessation of suffering (Skt. dukkha). On the Mahayana path, where the altruistic motivation of the bodhisattva arises, the use of antidotes for each negative emotional or mental tendency is recommended. On the tantric Buddhist path, by contrast, transformation is recommended — the immediate “energetic” transmutation of successive defilements into the corresponding enlightened wisdom.

In tantras such as the Chakrasamvara Tantra, Guhyasamaja Tantra, or Hevajra Tantra, one can find rich descriptions and examples of symbolism, iconography, and archetypes of Buddhahood that have tantric power to transform the impure into the pure, resembling methods of the Western alchemical tradition.

The tantras contain numerous descriptions of elements constituting the fabric of the samsaric world of impermanence and illusion, along with reference to their innate, primordial purity existing as a hidden potential enabling transformation.

Anger or hatred as a defilement contains within it the potential to realize one of the five wisdoms of the awakened Mind, because in its pure form it is a manifes—

This post has 5 comments

• s_majda writes:
  28/02/2011 at 20:39 (Edit)
  You scared me with those snakes around the head — I can’t stop thinking about it. How could I have been a Gorgon?
  [20:31:32] Teresa: so I’m not an angel anymore?
  [20:31:45] Sławomir Majda: you don’t understand — it’s just some scene from her memories
  [20:32:09] Teresa: so the soul was pretending that it was a Gorgon?
  [20:32:16] Sławomir Majda: it may think so, or rather remembers that the personality thought it was
  [20:32:41] Teresa: aha, ok
  [20:32:43] Sławomir Majda: when she was high (on drugs)
  [20:33:02] Teresa: phew, ok thanks, I thought I was some kind of monster
  but I’ll start with Hellinger tomorrow for sure.
  Reply
• s_majda writes:
  15/07/2012 at 09:50 (Edit)
  Om Mani Padme Hum. This Tibetan mantra is the cause of astral snakes embedding themselves into a person’s energetics, and into their soul as well. Therefore, a monk who repeats it obsessively will, after some time, die of cancer — or in the next incarnation it will happen to another personality of the soul.
  readarticle.php?article_id=1179
  Reply
• s_majda writes:
  21/12/2014 at 11:05 (Edit)
  “The Bronze Serpent is part of four stories from the history of the Old Testament, connected with God’s protection of the people of Israel. The Israelites, guilty of grumbling against God and Moses, are punished by the sending of venomous snakes [cancerous–astral] that kill the sinners. Moses, however, expressed regret and sorrow. He ordered the forging of a bronze serpent as a fetish.”
  Typical astral snakes, as always, visible and always present in people suffering from cancer, are black in color. The area of the organ being eaten away by cancer is also energetically black.
  See the entry Serpente di Bronzo:
  http://translate.google.pl/translate?hl=pl&sl=it&u=http://it.wikipedia.org/wiki/Serpente_di_bronzo_%28Michelangelo%29&prev=search
  J.D. Zelenka wrote a beautifully musical cantata under the same title, “Serpente di Bronzo”:
  https://www.youtube.com/watch?v=n4hpDxMeJSo
  Reply
• s_majda writes:
  16/11/2015 at 22:48 (Edit)
  While handing over intentions, a golden cobra with its hood spread out appeared to me; after asking for BDŻ protection, it (automatically) changed into some kind of golden Indian deity, I think. Where should I look for an answer… I thought it was Egyptian, but I’m not sure.
  Sławomir Majda: They have such snake deities there — and the golden ones are called “nag,” Nagas, Nagi.
  Reply
• s_majda writes:
  28/11/2015 at 16:30 (Edit)
  Vritra (Skt. vṛtra, vritra) — a demon in the form of a gigantic serpent or dragon, one of the asuras, perhaps even the strongest of them.
  http://himalaya-wiki.org/index.php?title=Wrytra

Opublikowano: 30/01/2026
Autor: Sławomir Majda
Kateogrie: Cancer, cancer recovery. Astral snakes.

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