Self-Possessed, 5


Veda-s &

pp. 175-244


Embodiment & Disembodiment

pp. 175-7


Spirit-Possession in the Veda-s

pp. 177-95


Shape-Shifting & Spirit-Possession

pp. 195-202


God Possessed Heaven & Earth

pp. 202-11


Transferral of Essence

pp. 211-24


Gandharva-s & Apsaras-es

pp. 224-32




Embodiment & Disembodiment among R.s.i-s

pp. 175-7

p. 176 epic & folk aspects of deities and of heroes and of heroines

Indra was … a defeated, degraded, and depraved warriorwith … exoskeleton of thousands of vaginas and

the soma pressing ritual … a primeval … foil for the practices of Krishna devotion!”

a cowardly Arjuna living in a tree and

p. 232, n. 5:2 “In the Virat.aparvan of the MBh Arjuna iws disguised as Br.hannad.a/ Br.hannala, a kliba (transvestite [not 'eunuch'] …) trained in music and dance, during the Pan.d.avas' thirteenth year in exile, in which they had to travel incognito.”

a fierce blood-drinking Draupadi leading the possessed Pan.d.ava army in a victorious romp across burning embers!”

pp. 176-7 ecstatic sages see heavenly mantra-s

p. 176

Not only does the word r.s.i itself seem to hark back to an ecstatic sage,

p. 232, n. 5:4 “Hibernian or Old Irish arsan, “a sage, man old in wisdom” ([Monier-Williams] 1899:227.”

similarly vipra, which etymologically

p. 177

means [Ramanujan 1986a, p. 71] “quiverer,” but the … tradition … of the Purvamimamsa, has it that they saw or cognized the eternal mantras, rather than composed them. …

Another … term is apaurus.eya, used in the Purvamimamsa “simply to dismiss the possibility that the might have a creative or authorial function in regard to the text.” [Clooney 1990, p. 168]

{With /a-paurus.eyatva/ ('no-personhood') cf. /Ou-deis/ ('no-person') in the Odusseia.}

The gods are also denied an authorial role in the Purvamimamsa”.

Monier-Williams 1899 = Monier Monier-Williams : Sanskrit-English Dictionary.

Ramanujan 1986a = A. K. Ramanujan : “Two Realms of Kannada Folklore”. In :- Stuart Blackburn & A. K. Ramanujan (edd.) : Another Harmony : new essays on the folklore of India. Berkeley & Los Angeles : U of CA Pr. pp. 41-75.

Clooney 1990 = Francis X. Clooney : Thinking Ritually : ... the Purva Mimamsa of Jaimini. PUBL OF THE DE NOBILI RESEARCH LIBRARY, 17. Vienna : Sammlung de Nobili.



Spirit-Possession in Early Vaidik Literature

pp. 177-95

p. 178 mortals become r.s.i-s by means of the poe:tic metres

[quoted from R.c Veda 10:130:5]

Viraj {'wide rule[rship]'} spread to Mitra and Varun.a.

Here, every day, Tris.t.ubh was Indra's portion.

Jagati penetrated all the gods.

By this process, men become constituted as”

{Jagati is the poietic metre typifying the jagat '(material) universe'.}

p. 178 substantiality of the poe:tic metres

The meters possess a substantiality different from that of the gods … . The meters enter into, pervade, or interpenetrate the psychopsysical bodies of the gods.

By entering into a dynamic relationship with the conjoined deity (deva'ta) and meter (cha'ndas), a human becomes a sage (r.'s.i).”

{By chanting, in propre poietic metre, the saman-s to the corresponding deities, humans become recognized by those deities as r.s.i-s (designated human intermediaries for obtaining blessings from those deities).}

p. 178 the poe:tic metres of the social castes

in the Pan~cavims`a Brahman.a (19.17.6) …, the brahman.a is said to “descend into”(avarundhe) brilliant brahmanical luster by reciting the gayatri meter,

while the king “enters”(pravis`ati) the mercantile classes with the jagati meter.” (Caland 1931, p. 521)

Caland 1931 = Willem Caland : Pan~cavims`a-Brahman.a : the brahman.a of twenty five chapters. BIBLIOTHECA INDICA, 255. Calcutta.

p. 179 the Soma described in the Veda is LSD

RV 9:38:5 : "This exhilerating juice, child of heaven, looks downward -- this Indu ['Drop, Gout'] who has passed through [a'vis`at] the filter.

{Unless cultured on chickpea-meal ("C&EEA"), i.e., if cultured on rye-meal or if extracted directly from Morning Glory (Ipomosea Purpurea) seeds or from Hawaiian Baby Wood Rose (Argyreia Nervosa) seeds ("HMLSD"), the ergot (Claviceps purpurea) culture (or the crushed seeds) must be filtred (and the filtres discarded) in order to remove harmful poisons -- resultant in LSD as filrate.}

The r.s.i sings of the unpurified soma's being pressed through a woolen strainer, after which it ascends to the realm of light (di'v) as the god Soma ... . From there, he (... Soma ...) looks down upon the human realm".

"C&EEA" = "Culture and Extraction of Ergot Alkaloids"

"HMLSD" = "How to make LSD"

pp. 180-1 indu ('a drop, gout'), according to the Veda

p. 180

RV 8:48:12ab (translation adapted from Maurer 1987, p. 77) : ""That immortal drop, O Fathers, which, when drunk in our hearts, enters us mortals."

{cf. the Bon book's title Heart-Drops from the Great Space (allegedly being translated by L. Daybreak, "LDDDh").}

p. 181

Atharvan Veda 6:2:2 "May the drops of {darkness, obscurity} ["a'ndhas"] enter Indra as [a flock of] birds a tree."

{After they enter that tree's foliage, they could appear as if dark patches amid the foliage. Indra could be (by metonymy) intended as the "net of Indra" (discussed in "LDDDh").}

{According to Jacob Boehme, "The Heart

of God enjoys this myriad play of created beings,

all tuned as the infinite strings of a harp for

contributing to one mighty harmony, and all

together uttering and voicing the infinite

variety of the divine purpose." ("IPN", p. 498)

Likewise with the Net of Indra, "No jewel is apart from the Net;

each is cause of the whole and effect of the whole" ("IPN", p. 499).

(These are typical theistic affirmations of communism, declarations that communism is essential to functionings of the divine oikonomiai.)}

{The andhas ('darkness, obscurity') aequally essential to the divine oikonomies (and, by implication, to the communism for which there is such a crying need in the oikonomiai of mortals) is mentioned as the 'darkness' of 'mystery' in Taoist literature, and is indicative of need for relative anonymity in communist governments, both human ("Of the highest[,] the people merely know that such a one exists", Tao Te C^>in 1:17) and divine.}

Maurer 1987 = Walter H. Maurer : Pinnacles of India's Past : Selections from the R.gveda. Philadelphia : John Benjamins.

"LDDDh" = Erik Davis : "Lance Daybreak's Digital Dharma". MEDIAMATIC, Spring 1996.

"IPN" = David Loy : "Indra's Postmodern Net". PHILOSOPHY EAST AND WEST, vol 43, no. 3 (July 1993), pp. 481-510.

Tao Te C^>in 1:17

p. 182 the blessing of salt {exorcism of this “creature of salt”, salt-crystals being cubic like unto the cubicle-chambre being exorcized}

in the vajapeya {'fledge-drink' (/vaja/ “the feathers on a arrow”, S-ED)}, the brahman sacrificer, whose sovereignty has been ritually achieved, stands … atop a platform of seventeen steps.

From this vantage point, he extends his blessings to the audience and is pierced … from all four major directions by … salt- (us.aput.a) {/us.a-put.a/ 'salt wrapped' (/us.a/ 'salt' + /put.a/ 'leaf WRAPPER for baking'}

{cf. the Catholic exorcism by means of salt placed in all the four corners of a chambre. [These four corners would be in the four cardinal directions in countries (such as Espan~a) wherein city-streets are oriented in the intermediate directions.]} {Us.a ('Salt') is

tipped arrows.” {The proper meaning of /ban.a/ ('arrow') is 'reed'; the reeds (GM 83.g) were whispered to by Midas, who, due to his golden touch, was famished (GM 83.c), like unto gold-fed (LB, p. 11) travelers in the cities of S^iddi^m, including city SDOM of the salt-transmuted wife of Lo^t. ('WRAPPER', Strong's 3874) who fled thence.}

Ban.a ('Arrow')'s daughter. She was sexually violated by Aniruddha, who had flown [by projection of the astral body] to her secluded location. [The name of /A-niruddha/ ('Unobstructed') would refer to the fact that flight of the astral body cannot be obstructed.] Astral projection is a Siddhi (*SiDHti) of this VaMa-acara [/SiDH-VaMa/ = /SDOM/] feat of this son of Pra-dyumna (incarnation of the arrowy Kama-deva).}

LB = Louis Ginzberg : The Legends of the Bible. Konecky & Konecky.

Strong = Hebrew & Aramaic Dictionary of Bible Words.

{The name of /Lo^t./ is also the source of the term /lot./ 'mastic, ladanum/labdanum' (Strong's 3910, i.e, resin-sap of the woodrose, native to Hispania). /Labdanum/ is referrable to /Labdakos/, father of Lai[w]os of the izquierda (sinistral) shift (of attention) to achieve (according to Carlos Castan~eda, apparently from Taoist sources) temporary forgetfulness (/obLIVious/, cognate with /LaIWos/) – much as the lotos of the Loto-phagoi in the Odusseia (GM 170.a).}

p. 183 sura

sura is an exotic concoction prepared by fermenting cooked rice or barley {thusly transforming it into beer/ale}, then mixing it with vegetable juice, milk {also fermented, into yoghr.t?}, and the hair of a lion {lion's being an offering to the As`vinau twin-brethren}, a tiger, and a wolf. It is then … stirred with the tail or a cow and a horse.” [Kane 1962-75, II:2:1227 sq]

Kane 1962-75 = P. V. Kane : History of Dharmas`atra. 4 voll. Poona : Bhandarkar Oriental Research Institute.

p. 184 recitation while plucking a palas`a leaf (Taittiriya Brahman.a 1:2:1:5-7)

That leaf of yours …, being brought by Gayatri, fell down from the third heaven. … Since you have heard of gods uttering divine speech, you are known as Sus`ravas. Thus, … may the splendor of brahman enter me, so that I may attain it {scil., the 3rd heaven?} directly.”

p. 184 usages of the verb /a-vis`/ in the R.c Veda

"The verb a'/vis` also expresses the sense

of a deity entering or occupying a house (10.85.43) or

of suppliants appealing to the Lord of the House (Vastos.[-]pati) for easy access (7.54.1),

of Br.haspati's ease o access, which is to say of his beneficence when possessed (7.97.7) ...,

of Agni entering heaven and earth (3.3.4), or entering mortals (5.25.4).

Speech [Vac], established by the gods, also enters into and pervades individual homes, as well as heaven and earth (10.125.3, 6)."

p. 185 mythology of occupancy

RV 10:85:43cd : "Free from ill omens, [O! goddess,] occupy your husband's realm. Bring peace to the bipeds and quadrupeds.

This is addressed to Surya, at the time of her marriage to Soma, after invoking Prajapati for offspring and Aryaman for a lifetime".

pp. 185-6 mythology of real-estate eathment (eath of access)

p. 185

RV 7:54:1 : "Respond to us, O Lord of the House; may you be easy of entry [sv-aves`ah.]."

p. 186

"Br.has[-]pati shares the same ease of access (svaves`a`h.) as Vastos.pati, though here this ease of access is ... in the sense of being possessed by the power of ... mantra, the domain of Br.haspati :

{Another mode of access provided by Br.has-pati in the R.c Veda : "As a pathmaker he makes good the access to the feast of the gods (2, 23 6-7 )." (VM)}

RV 7.97.7 : ... He is pure {'clean', s`uci}, hundred-winged, radiant,

{With this "hundred-winged" attribute, cf. the "hundred winged spirits" subordinate to the the Mansi (Ostyak)-and-H^anty (Vogul) god NUMi Toorum ("LMW") -- perhaps aequivalent to the Etruscan NUMa Pompilios.}

with golden axe,

{Employing a "golden axe" as rudder, divine steersman Fosite piloted the mariners (according to the Lex Frisionum -- "F/F") to Fositeland (Heligoland isle), where (according to the biography of Willebrord) there dwelt sacrosanct cattle ("FGG", p. 41), which Willebrord impiously slaughtered.}

{Baios (cf. /baion/ 'blennos-fish' -- "B"), the pilot of (DCM, .s.v. "Baios") the ship of Odusseus, steered that ship to Thrinakie ('Trident', Odusseia 11.107 -- "Th"), where ("OCTh") there dwelt sacrosanct cattle, which Euru-lokhos impiously slaughtered.}

auspicious in [spirit-]possession {of eath in entry, sv-aves`a}, most generous to his friends".

[p. 234, n. 10:25 : Here, "Br.haspati ... is to be internalized more more fully" into divine spirit-possession.] {"Generosity to his friends", would in this case, be willingness to grant an amenable spirit-mediumship.}

{Br.has-pati in the R.c Veda is "seven-mouthed and seven-rayed (4, 50 4 ), beautiful-tongued (1, 190 1; 4, 50 1 ), sharp-horned (10, 155 2 ), blue-backed (5, 43 12 ), and hundred-winged (7, 97 7 )".

(Arthur Anthony Macdonell : Vedic Mythology. Strassburg : Karl J. Tru:bner, 1897. 3:36, p. 101 & & )

Perhaps these 7 mouths and 7 rays are paralled in the "seven faces" of Rugie-Vitus (SG:HD, Lib. XIV, p. 577 -- "GM15C") and in the "Seven Sables" ("LMW") totaling the stature of Numi Toorum.}

"LMW" = Aado Lintrop : "Little Mos'-Woman". FOLKLORE (Estonia), vol. 3 (1997):9-35.

"F/F" = "Fosite/Forseti"

"FGG" = Matt Hajduk : "Forseti". In :- Gwendolyn Toynton (editrix) : Northern Traditions. Primordial Traditions Ltd, 2011. pp. 40-57.

"B" = "baion"

DCM = Pierre Grimal : The Dictionary of Classical Mythology. Basil Blackwell, 1986.

"Th" = "Thrinakie"*qrinaki%2Fh

"OCTh" = "Odysseus' Crew on Thrinakia"

SG:HD = Saxo Grammaticus : Historia Danorum. Transl. by Oliver Elton.

"GM15C" = "Commentary on Gri`mnis-Ma`l 15"

pp. 187-8 Indra as sam-udra ('ocean'); his heart

p. 187

RV 6:36:3cd : "As rivers reach the sea, our words, resonant with verse, are absorbed in the far-reaching one."

p. 188

RV 9:70:9b & RV 9:108:16a : "May Soma enter Indra's heart, the reservoir of Soma."

pp. 188 -9 entry by Agni

p. 188

RV 3:3:4 : "Agni ... has entered the multiform heaven and earth ... .

p. 189

... Agni has entered into mortals."

"In the S`[ata-patha] B[rahman.a] passge, Agni entered [2:3:3:2] mankind (purus.a) in order to protect himself from being crushed ( dadhrire, by mankind after Praja[-]pati created ... living beings. The bargain {covenant} that Agni struck with mankind was that he would not burn everything {in a universal conflagration, ekpurosis in Stoic philosophy} if man would generate him regularly in the daily agni[-]hotra, the morning and evening fire offerings."

p. 191 Voice-goddess speaketh in the wood of drums (Taittiriya Brahman.a 1:3:6:2)

The uppermost level of Vac ran away from the gods. It entered the trees of the forest [va'naspa'tin]. It is this Vac who speaks ... in the drum. Therefore all sounds [“va'cah.” {[human singers'] 'voices'}] are overcome [ativadati] {actually, metrically enhanced} by the drums.”

pp. 191-2 dhyana & its mantra

p. 191

"in T[aittiriya] S[amhita] .. the yajamana is enjoined to recite mentally the following dhyana or meditation ... (cf. Ap[astambiya] S`[rauta]-S[utra] 1.12.6) at the time of consuming the tiny {wafer-eucharist} ...

p. 192

offered {consecrated} riceflour cakes (`a) : ...

You are mind, derived from Prajapati, enter me with the mind that participates in manifest existence."

p. 192 entry of deity before separation of heaven from earth

RV 3:7:4 "the every-young Tvas.t.r, standing firm [stabhuya'manam] ... has entered the heaven and earth as if they were one." [p. 235, n. 5:38 : Us`as {no such name nor word in the dictionaries at }, "the bull, has penetrated the mighty heaven and earth."]

"This notion of a deity entering a primeval but intert world in order to create ... appears again, fully theorized, in the[-]s".

p. 193 counted grammatical categories

[quoted from R.c Veda 4:58:3] “This bull who has four horns, three legs, two heads, seven hands … . This great god has entered into mortals.

Patan~jali [in his Maha-bhas.ya ('Great Commentary') on Pan.ini's sutra-s] interprets the number of horns, legs, and so on as kinds of words and parts of grammar”.

p. 194 ecstatics

the kes`in, the long-haired ecstatic (muni) of sweet disposition, celebrated in R.V 10.136, … treads the aerial path of the gandharvas (celestial musicians {male singers, not “musicians” (musicians being caran.a-gods instead)} and the apsarases (celestial [female] dancers).” [p. 236, n. 5:47 “Deeg 1993 suggests identifying the flight of the kes`in as a shamanic journey.”]

Deeg 1993 = Max Deeg : “Shamanism in the Veda : the Kes`in Hymn (10.36), the Journey to Heaven of Vasis.t.ha (R.V 7.88)”. NAGOYA STUDIES IN INDIAN CULTURE AND BUDDHISM, SAMBHAS.A 1993:95-144.

p. 195 mortal muni-s become possessed by "wind" (pran.a?)-deities

R.V 10:136:2 : "The muni[-]s, reined by the wind ["vata[-]ras`ana"], wear soiled yellow garments. They glide with the wind when the gods have possessed [them]."


Frederick M. Smith : The Self-Possessed : Deity and Spirit Possession in South Asian Literature and Civilization. Columbia U Pr, NY, 2006.