Congratulations AKN. I have always been one of your greatest fans, how come you didn't send me a copy :( or instructed me to get one from wherever it is available? :) Of course I must admit, it would be challenging for me too, like C'da so humbly mentioned.
Is it going to be available in Assam/India? Please let me know. Thanks. Regards, -alpana. ----- Original Message ----- From: "Anjan K. Nath" <[EMAIL PROTECTED]> To: <[EMAIL PROTECTED]>; <[EMAIL PROTECTED]>; <[EMAIL PROTECTED]>; "Chan Mahanta" <[EMAIL PROTECTED]> Cc: <[EMAIL PROTECTED]> Sent: Monday, November 10, 2003 10:30 AM Subject: Re: [Assam] The Serpent Queen > Thanks Guys, > I am overwhelmed at the response that I have got on this work that has taken > me a good part of my academic career to complete. My biggest problem was > getting it published as most of the publishers turned me down with the usual > reply of "it isn't commerically viable", so I had to settle with having it > published here on Taiwan. they've done a good job, but not used to > publishing in English, I had to do most of the work and thanks to one of my > Ex-Students, Harvey Liu (the artist), we managed to put it together. > Can't be sure if it is in Amazon yet, but I'm sure it will get there if > there is demand. > Inspired by this response, I am now working on my original book, "Marabar: > Myth or Mystery" which is an interpretation of the events and symbols in > E.M. Forster's, "A Passage to India." I hope I can complete it within a > year. If I have been quiet on the NET lately, this is my only excuse! > > Anjan > > ----- Original Message ----- > From: "Chan Mahanta" <[EMAIL PROTECTED]> > To: <[EMAIL PROTECTED]>; <[EMAIL PROTECTED]>; > <[EMAIL PROTECTED]> > Cc: <[EMAIL PROTECTED]>; <[EMAIL PROTECTED]> > Sent: Sunday, November 09, 2003 5:59 AM > Subject: Re: [Assam] The Serpent Queen > > > > Mooqool, Rajen and Symanta, > > > > Thanks for the synopses and commentary. Will be very helpful for me as an > > orientation while I attempt to read Anjan's remarkable output. I say > > 'attempt', because I know it will be very challenging for me to deal with > > issues as complex as are being dealt with. But with your help I hope to be > > able to navigate my way into what probably is a tour-de-force of the > > immensely creative and complex intellects of our ancestors, who attempted > > to sort out the meaning of our existence. > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > > At 12:59 PM -0500 11/8/03, [EMAIL PROTECTED] wrote: > > >Content-Type: text/html; charset="UTF-8" > > >Content-Language: en > > > > > >Dear Sondon, > > > > > >I have come across the following write up on the book. > > > > > > > > > > > >The Myth of Manasa --- The Serpent Queen > > >by Anjan K. Nath, Ph.D. > > > > > > > > > > > > > > > > > > > > >The concept of a force that binds atoms in molecules, molecules in an > > >element, elements in a body, and bodies in the universe as a great > > >serpent-like power has been a universal psychological belief amongst the > > >intelligentsia of the human race from very early times. In some of the > > >mythologies where this concept has been propounded it has been given > > >attributes of a positive or male energy, while some others have held that > > >it is a negative or feminine phenomenon. And worship of this snake-energy > > >was common amongst peoples in different parts of the world, sometimes as > a > > >divine deity, sometimes as the creative principle, and sometimes as an > > >ancestral totem of a clan or tribe. > > >Kundalini or Serpent Energy The worship of the snake-energy (often > > >referred to as the kundalini ) was prevalent amongst the Vedic Aryans and > > >the sect practicing this form of worship were known as the Sarpas and the > > >Nagas, and their philosophy of belief known as the Sarpa-Veda. Several > > >seers of the Sarpa community composed vedic hymns and the esoteric aspect > > >of this cult was practiced by them even in the usual course of their > > >rituals. The worship of the Naga or the serpent-power in models of > > >physical snakes is still prevalent in different parts of India as in > > >pre-historic times, but more so in Bengal and Assam, where she is > > >worshiped as a goddess named Manasa. A puranic story has evolved around > > >her and lyrics in the local languages are sung with great devotion on the > > >occasion of her puja (religious festival). A school of thought holds that > > >the worship of the snake-power is of non-Aryan descent and generally > > >believed to be of tribal origin or that it has been influenced by > > >Dravidian culture; it being argued that the very word Manasa is > > >etymologically derived from the Dravidian word, moncha, meaning snake. > > >However, it is seen that the concept of the snake-power is profusely > > >illustrated in the Rig-Veda and several of the Brahmanas. And the > > >prevalence of the "Manasa Song" as a process of realization of the > > >ultimate esoteric goal has also been described in Vedic literature. The > > >personalities mentioned in the lyrics, connected with the activities of > > >Manasa, are really personifications of the various processes for such > > >realization. > > >It further appears that several of the hymns in the Rig-Veda and the > > >Atharva-Veda have dealt with the riddles of creation of the universe in a > > >scientific manner which has much in correspondence to modern scientific > > >theories. The technical terms used by the Vedic seers, however, were with > > >reference to familiar objects. These scientific theories were gradually > > >transformed into spiritual concepts and eventually into gods and > goddesses > > >in the image of human beings, with the result that their scientific > values > > >have been obscured. > > >Creation With regard to the origin of creation, the Vedic seer says that > > >the creative energy in the pre-creation stage is tranquil, non-vibrant, > > >and non-expansive. This form of existence without any expression is > called > > >a Bindu, i.e., a point. The inherent attribute in this Bindu is Manas, a > > >tendency to emit that which is congealed (dormant or potential), and from > > >this Manas, owing to conserved heat of its own, emanates Kama or desire > > >which again is evolved as a vibration. The vibration begins with a > > >pyramidal cone-like upsurge which is forced up by the internal heat > > >together with the forces of Manas and Kama, following which there is an > > >eruption through the apex of the cone. Along with this burst evolve, > > >sound, a flash of light, and energy which spread out in waves in > regulated > > >courses giving rise to ingredients for the creation of diverse elements > in > > >physical life. > > >The pyramidal cone, according to the Vedic seer, takes the form of a Gour > > >or cow, owing perhaps, to his familiarity with the gorging bellows of > this > > >animal. He then designates sound, speech, knowledge etc., by the same > > >term, Gau, and the forces contained in them as Go-mukhi or that which > > >emanates from the mouth of the cow. The waves produced as a result of the > > >eruption have been shown as the calves of the cow who draw milk from the > > >head of the cow with their feet. The seers'�� concept of the three > aspects > > >of the forces acting within the released energy, viz., tranquil, > > >involutionary, and evolutionary have been described as three brothers. > > >However, considering the other aspects as being creative, sustaining, and > > >limiting or destructive, they have been termed Brahma, Vishnu, and Rudra > > >respectively, i.e., electron, proton, and neutron as redefined in modern > > >scientific terminology. > > >Theoretically, a sound produced in a place is at once detectable in a > > >remote part of the world by radio receivers. This means that the energy > > >which initially produces the sound is also extant in the received sound. > > >Science explains this phenomenon by assuming that sound travels in > > >ethereal waves. The Vedic seers'�� explanation is that the Manas or mind > > >is the root cause and from which emanates desire. This gives rise to the > > >vibration and the energy thus evolved causes waves in the ether produced > > >out of it. In other words, the Manas has traveled with an energy and all > > >its aspects, namely, Manas, desire, vibration, and energy have traveled > to > > >the distant place and all together have been detected there. The sound, > > >otherwise, cannot be detected. It is, therefore, really the Manas that > > >travels with her inherent energy and she is hence called Manasa, capable > > >of being simultaneously present at the origin as well as in any part of > > >the universe. The same theory applies to all creations in the universe. > It > > >is the Manasa energy which is immanent simultaneously in the minutest > dust > > >particle as well as in the core of the nucleus out of which this universe > > >has evolved. There is, therefore, absolutely no difference between a > > >stone, a tree, a dog, a man, and God or Creator so far as the vital > energy > > >is concerned. > > >The Human Body as Microcosm This theory of the physical sciences was > > >extended to include the human body also, for the Vedic seer considered > the > > >human body to be a microcosm of the universe where the various functions > > >of nuclear energy with fissions, fusions, chain-reactions, and genesis > are > > >constantly going on. This concept gave rise to the Yoga cult and Yogic > > >spiritualism---they being the direct offshoots of the physical sciences. > > >In order to popularize the science, various substances of the practical > > >physical world were used as similars. It was first conceived that the > > >creative energy enters the frames of creatures by piercing and lodging > > >itself in them thereby imbuing the latter with all tis attributes, just > as > > >an arrow (Bana) pierces a body. From this analogy, he was called Bhaga, > > >and then Bhaga-Bana; the person who was believed to have been imbued > > >profusely with the piercer'��s attributes was also called a Bhaga-Bana > and > > >revered as a personal god. > > >It was next considered to be like a column (stambha) that pierces through > > >the universe including all that exists. The column is vertical and > > >protruding beyond the apparent universe on both ends. It is a limitless > > >coulmn. > > >The sound-controlling energy was considered to be the supreme creative > > >energy. Its transcendent aspect was called Siva and the dynamic aspect, > > >Rudra, both being adorned with serpent-energies. He was identified with > > >Bhaga and the column and was also considered to be piercing and pervading > > >the whole universe, just like the ethereal wave column known to modern > > >science. As a practical symbol of this wave column theory, a round stone > > >pillar piercing a circular block and protruding both ways was put up > > >before the lay people as a practical model. This came to be known as the > > >Shiva-Lingam, now wrongly construed by scholars as an emblem of phallic > > >worship of aboriginal origin. > > >The universe is believed to be built up in spheres and a sphere is called > > >a lotus (padma) or a wheel (chakra). Siva, with his Rudra aspect, has > been > > >honored as a god even in the Vedas, and when he was identified with the > > >Bindu or nucleus, the universe was construed to have evolved out of the > > >fall-out of the emanation from him. This has been explained by saying > that > > >Siva'��s sperm was ejaculated on a lotus which in turn percolated through > > >its stalk and travelled to the nether world, i.e., to the lowest end of > > >the universe, and lodged itself in naother lotus where it was held by a > > >snake-power. It then evolved as Manasa, the Serpent Queen. > > >As noted earlier, the Vedic seer considers the human body to be an exact > > >replica of the universe. He, therefore, can look deeper into the physical > > >aspects of the primordial energy and relate its behavior to his own body. > > >Manas, the inherent attribute of the nuclear energy is his mind while > Kama > > >or desire, is his desire or intuition. The vibration attended with the > > >force and the sound are the beatings of his heart. Placement of the Manas > > >with the creative energy in his body is a coiled serpent-power known as > > >the kundalini. His self is in direct communication with the sun, the > moon, > > >and the primordial nucleus through an axial core of his vertebral column > > >which is linked with the fontanelle in the vortex of his skull, and which > > >in turn is in touch with the universe. > > >The Vedic seer realizes that when the first vibration starts, there is > the > > >sound, the flash, and the thrill. The flash is a woman and the sound a > man > > >while the thrill is their love. It is due to this love that they unite. > > >When, however, the sound is exposed, i.e., audible, the flash appears and > > >vanishes like lightning; both suffer the pangs of separation and yearn > for > > >re-union. The same flash is extant in every aspect of creation, for, > every > > >atom that constitutes a body is nothing but a conglomeration of > > >vibrations. The sound is not a distinct sound, but lying dormant in the > > >core (pura) and is a male. Just as there are the positive and negative > > >aspects of every substance, so also a substance exists with the attribute > > >of self-expression only when the flash and the sound principles or Urvasi > > >and Puru-Rava, or Radha and Krishna are in union. In physical creation, > > >however, they remain in such a way that one neither recognizes the other > > >nor its own self. > > >Love and Union The flash and the sound are scattered all over the > universe > > >though in constant union and love. The greatest and the most thrilling > > >union and love, however, are those of the preparatory stage of the > > >primordial vibration when both the flash and the sound are about to be > > >evolved. If a physical simile is to be cited to explain this, it is > > >comparable only to the experience of the moment just prior to orgasm in > > >sexual union between a male and female. > > >The Vedic seer explains the phenomenon of the preparatory stage of the > > >evolution of the sound and the flash at the beginning of creation as an > > >amorous union between Puru-Rava, a king, and Urvasi, a dancing nymph. The > > >same is expressed in later times as the love and amorous union between > > >Anirudha and Usha, Satyavana and Savitri, Krishna and Radha, and lastly, > > >between Lakshindara and Behula. According to the Yoga cult and its > > >spiritual philosophy, the same has been expressed as the union of the > > >Vikshipta or non-restrainable aspect of the mind with philosophic vision. > > >The question then arises as to how to arrive at the primordial thrill? > The > > >problem of who is to take the initiative? Puru-Rava or Urvasi, Krishna or > > >Radha, Lakshindara or Behula, in other words, sound or flash, mind or > > >philosophic vision? It has been found by the experience of the Vedic seer > > >that if sound is active first, the flash appears but plays the flirt and > > >vanishes like lightning leaving the sound to moan and run after her all > > >over the universe as is noticed in the case of the lightning and the > > >thunder developed in the clouds. If, however, the sound can attain an > > >absolute non-vibrant state, the flash will have nothing to play with or > > >rest by and simply pine as it were and herself seek shelter in the lap of > > >the sound coaxing him to vibrate. This is to say that Radha will run to > > >Krishna to dally with him, Savitri will run to Yama to revive Satyavana, > > >and Behula, alias Usha, will undertake the arduous journey to God'��s > > >abode to have Lakshindara brought back to life. > > >Every human being has two sources, namely, the sun and the moon, from > > >which to draw energy and vitality respectively. The moon is Chandra and > > >the male sperm is also known as "chandra". As models of the heavenly > > >bodies, he has abodes of these planets in his brain or the upland city > > >Ujaninagara, i.e., he is Chandradhara. Normally, his reality is shrouded > > >in the spirals through which the pure energy passes and he becomes a > petty > > >barterer, busy trading with his fourteen organs (including the four > mental > > >aspects) and seven dhatus. This leads him to ruin, though his true self > is > > >beyond decay and death, having been evolved out of Manasa. He, however, > > >does not recognize this unless his Anirudha mind becomes non-vibrant, > > >i.e., killed, and the philosophic vision, Usha, takes him to the divine > > >sphere. > > >The Manasa cult is one of the most ancient of the Vedic cults, having as > > >its basis the fundamentals of nuclear science. The different branches of > > >Indian philosophy are more or less its off-shoots with the Yoga sect > being > > >at the forefront in the practice and promulgation of the esoteric art of > > >harnessing the serpent- power, kundalini, towards realization of the > > >philosophic vision that is necessary for attaining the divine sphere. > > > > > > > > > > > > > > > > > >The analysis on the above chapters is indeed thought provoking. If you > > >have not read the piece, I trust you will find it useful. > > > > > > > > > > > > > > >Regards and best wishes. > > > > > >Yours, > > > > > >Mooqool > > > > > > > > > > > >_______________________________________________ > > >Assam mailing list > > >[EMAIL PROTECTED] > > >http://pikespeak.uccs.edu/mailman/listinfo/assam > > > > > >To unsubscribe or change options: > > >http://pikespeak.uccs.edu/mailman/options/assam > > > > > > > > > > _______________________________________________ > > Assam mailing list > > [EMAIL PROTECTED] > > http://pikespeak.uccs.edu/mailman/listinfo/assam > > > > To unsubscribe or change options: > > http://pikespeak.uccs.edu/mailman/options/assam > > > > > > > > > > _______________________________________________ > Assam mailing list > [EMAIL PROTECTED] > http://pikespeak.uccs.edu/mailman/listinfo/assam > > To unsubscribe or change options: > http://pikespeak.uccs.edu/mailman/options/assam > _______________________________________________ Assam mailing list [EMAIL PROTECTED] http://pikespeak.uccs.edu/mailman/listinfo/assam To unsubscribe or change options: http://pikespeak.uccs.edu/mailman/options/assam
