| Snake venom is known to have highly hallucinogenic properties when taken properly. Some venom is chemically similar to mescaline and mushrooms. (54) This has been speculated on by scholars such as Merlin Stone, in When God was a Woman, and that position has been proposed elsewhere, since snake venom is hallucinogenic when consumed or perhaps smoked, and some claim this is why the serpent is associated with ancient worship. After considering this position for several years, I believe I have found better explanations, such as the bird and serpent being the cap and stem of the mushroom, as well as the following theory I am proposing as a possibility for Soma’s connection to the serpent. This next small section relates to my idea of the possibility of Soma being an anti-venom and thus leading to “immortality.” Indra has a Chariot, a car, if you will, and the serpent’s chariot cannot compete. In the Hymn titled “A Charm to Destroy Venomous Serpents,” we read: ”The first of all is Indra's car, next is the chariot of the Gods the third is Varuna's alone. The last, the Serpents' chariot, struck the pillar and then sped away.” “Paidva kills Kasarnila, kills both the white Serpent and the black, Paidva hath struck and cleft in twain Ratharvi's and the Viper's head.” Further along we read, “Powerless are the serpents here, those that are near and those afar. I kill the scorpion with a club, and with a staff the new-come snake. This is the remedy against Aghāsva and the adder, both: Indra and Paidva have subdued and tamed the vicious snake for me.” Next, we read: “As from the salutary plants I deftly pick the fibres out, And guide them skillfully like mares, so let thy venom, Snake! depart, All poison that the sun and fire, all that the earth and plants contain, Poison of most effectual power—let all thy venom pass away. Serpents which fire or plants have generated, those which have sprung from waters or the lightning, whose mighty broods are found in many places, these serpents we will reverently worship. Thou art a maid called Taudi, or Ghritāchi is thy name. Thy place; Is underneath my foot. I take the poison-killing remedy. From every member drive away the venom and avoid the heart. Then let the poison's burning heat pass downward and away-from thee. The bane hath fled afar. It wept and asked the poison how it fared. Agni hath found the venom of the serpent, Soma drawn it out. Back to the biter hath returned the poison, and the snake hath died.” (Atharva Veda Book 10, Hymn IV) First we see how the good serpents who are worshiped are the ones who spring from the water engendered by lightning. Next we read about the healing abilities against the evil serpents. Immortality may have been something else completely than what scholars and historians have led us to believe. The idea surrounding “immortality” may be riddled with error. |
In the Avesta, it is discussed how Soma can be a medicine for snake venom. At least this is what I am interpreting here. The viper and adder are mentioned by name. We know Soma was a medicine, but could it have been a medicine for snake bites as well? The Avesta mentions “do not go to my heart,” when discussing the poison of the serpent. Is this why it’s called the “plant of immortality,” not because you die and continue to live, like a psychedelic trip, but because it stops the venom from going to the heart and killing you, seizing the poison in the blood if you happen to eat one of the mushrooms which was not meant for consumption? It’s very possible. I cannot say for sure, but it would make lots of sense that this is why the serpent became a symbol for the mushroom and further, the reason why the entwined serpents are on the caduceus as a symbol for medicine. We have seen with conclusive evidence how the serpent has been used to continually represent the mushroom, and we know mushrooms are highly medicinal, and spiritually healing as well, but could they also prevent snake poison deaths? I’m sure there are safe and legal ways to investigate this. Mahābhārata & Bhagivad-gita The Mahabharata is thought to have been composed between the 5th and the 2nd century BC and is considered to be the longest poem ever written. Along with the Ramayana, it is considered to represent the history of the Sanskrit language and culture that grew up around it. The Mahabharata contains the Bhagivad-gita which contains the stories of the heroes Krishna and Arjuna along with their tales of epic battles featuring fantastic weapons and which introduced a number of new deities including the monkey-god Hanuman. In the epic tale of the Mahābhārata , Nagarjuna prepares an elixir of immortality and takes a few drops and offers a bowl of it to Aryadeva who throws it at a tree and the tree sprouts new growth. Nagarjuna is offended and demands Aryadeva replace what he threw away. Aryadeva then urinates into a bowl and hands it to Nagarjuna who complains to him that there is too much there, so he throws it onto a tree, and it sprouts new growth as well. Aryadeva then proceeds to float up into the sky where he greeted by a female follower who asks him for one of his eyes, to which he complies, leaving him “one-eyed” and resulting in his name Karnaripa. (55) This myth-theme of the one-eye is repeated as well throughout this book. Aryadeva is similar in this way, to Shiva, and also Odin. In the story of Uttanka and Takshaka, from the Mahābhārata, Uttanka is left in charge of the ashram and tested of his moral fiber. Having passed the test, he was released into the world but there was a fee or price to be paid. He had to fetch a pair of earrings for the wife of the guru. (54) The Great Cosmic Mother, p. 60 (55) Secret Drugs of Buddhism, p. 144 |