Serpent symbolism

Zmija je slavljena u svim svjetskim kulturama. Šamani su u svojim vizijama vidjeli isprepletene zmije u obliku naše DNA, zmija je uvijek imala 2 značenja: eksterno kozmološko, a interno je predstavljala prosvjetljenje i mudrost. Unutrašnje prosvjetljenje se događa kada se kundalini energija diže iz dna kičmenog stupa kao zmija do hipokampusa i pinealne žlijezde, tada se otvara treće oko.


A Serpent / Snake

A SERPENT / SNAKE is a universal and most complex of all animal symbols, as well as the most widespread and apparently one of the oldest. The serpent / snake / dragon image is present in many ancient legends, folk tales and even modern ethno-folk songs. Provoking a mixture of respect and fear, this animal is covered with a mythical halo.

A serpent and a dragon are often interchangeable, and in the Far East no distinction is made between them.

Serpent symbolism is multi-aspect and semantically profound. A serpent / snake may symbolise both male and female principles, as well as the androgenic principle (self-reproduction). It’s a strongly pronounced phallic symbol, the impregnating male power, the “husband of all women”. However, such analogies that combine male and female symbols in a serpent / snake do not fully explain the universal serpent symbolism.

As a killing creature a snake means death and destruction; as a creature that regularly changes its skin it signifies life and resurrection. A coiled-up snake is associated with the cycle of phenomena. It signifies the solar and lunar principles, life and death, light and darkness, good and evil, wisdom and blind passion, healing and poison, conservation and destruction, spiritual and physical revival.

The sixth year of the Oriental (Chinese, Korean, Japanese) twelve-year calendar cycle is dedicated to the snake. A snake is a symbol of wisdom, while a coiled-up snake biting its tail is a symbol of eternity.

The duality of serpent symbolism

Symbols of protection and destruction which are present in all snake / serpent myths indicate a snake has a dual reputation and is a source of power if it is rightly used, but it is potentially dangerous and often becomes an emblem of death and chaos, though life at the same time. It may be both a symbol of good and a symbol of evil. Such duality that makes one balance between fear and worship favours the fact that a serpent appears either as a primogenitor or as an enemy, and is considered to be sometimes a hero and sometimes a monster.

In nearly all Gnostic schools, a serpent was understood either as a symbol of the Higher World or as a chaotic principle (the son of Yaldabaoth). Yet, sometimes a serpent simultaneously symbolised good and evil, although such two serpent images are distinctly divided. By the way, we can observe the same thing nowadays in oriental countries and among other peoples.

Positive symbols

An example of a positive serpent symbol is the kundalini concept, where a coiled-up serpent symbolises internal power, psychic or vital energy dormant at the base of the spine. The kundalini energy is called the “serpent power” and sometimes depicted as a coiled-up snake with heads on both ends.

In Tantrism, two snakes twisting around a central pillar represent an ancient symbol that illustrates a major concept of ethereal physiology: the ascending serpent energies beget a vortex of an energy that transfigures a whole human being.

Images of a snake nailed to a cross, as fond in medieval Christian art, became a symbol of resurrection and superiority of spirit over flesh.

In the religion of Druids – the primeval inhabitants of Europe – the serpent cult played such an important role that tribal chiefs had an honorary title of the Serpent. Everyone who was initiated into the sacred Druid rank had to utter a cult formula: “I am Druid, I am a builder, I am a prophet, I am a serpent.”

The Assyrians regarded a serpent as a symbol of life (in Assyrian and Arabic the word snake originates from the root to live).

In Ancient Egypt, a snake was a symbol of the Sun and god Osiris, as well as a heavenly river symbol. There are also images of goddess Isis where the upper body part is human while the lower one is serpentine. Amun and Aton worshipped in Ancient Egypt were snake deities. Furthermore, a snake symbolised a conqueror of pharaoh’s enemies and supposedly incinerated them with its fire. It was embodied in the so-called Uraeus – the pharaoh diadem – as a protective emblem of supreme power. In the broader sense, Uraeus (literally meaning a serpent) is a snake twisting itself around a solar disc (Horus) or a cobra with a lion’s head. It decorates headdresses of Osiris and many other deities. Esoterically Uraeus symbolises initiation into concealed wisdom, which is always associated with a serpent image. Esoteric initiation sacraments used to be called serpents (this reminds of a gospel statement:”Be wise (shrewd) as serpents (snakes)”).¸

In the Antiquity there was an opinion that snakes had been fathers of some mythical deities and heroes, including Alexander of Macedon who was said to be conceived by Zeus that had appeared as a snake. In Greek myths, the founder of Thebes Cadmus sowed serpent / dragon teeth from which the Thebes elite later emerged. In Elis, there was a special reverence of Sosipolis, “the Saviour of the World”, “the divine child” that appeared as a snake before its birth. A snake was also an inalienable attribute of the divine creator of the world and life.

In India, Shiva is known by many names, including the King of Snakes. Among numerous images of Vishnu avatars, the most famous is the one where Vishnu is lying as if half-asleep on the coils of the world serpent Ananta, while his spouse Lakshmi, the goddess of beauty and happiness, is sitting at his feet. In the legend of Krishna, Kaleyeni (the minister of goddess Kali) is the king of snakes, whereas Nisumba, the wife of king Caisa, is “the daughter of a snake”. Moreover, Hindu yogis called the author of Yoga Sutras Patanjali “a divine snake”. Generally speaking, snakes are nearly always present in images of Hindu deities. In this country snakes are worshiped as the geniuses of heaven, and encountering a snake on the road supposedly brings happiness. Furthermore, in India and some other countries snakes often turn out to be guarders of sacred places, water sources and treasures. Such tradition is associated with the symbolism of fertility characteristic for snakes as well as with a popular belief that precious stones are solidified serpentine saliva.

On Samoa Islands, there is deity Savevziumo symbolically represented as a man with a serpentine lower part of the body. Owing to its endless length enveloping all islands in the ocean, a snake symbolises the deity’s omnipresence.

There is a legend In Chinese folklore that snakes reward virtuous people with pearls. Japanese emperors bear the title of Mikado meaning “the son of a serpent” and are believed to have originated from a heavenly serpent.

The Nahuas people who created one of ancient civilizations in pre-Columbian America along with Maya Indians used to call themselves “people of the serpentine race”. The Empire of Хibalba was known under the name of the Kingdom of Snakes. Humboldt tells that in Mexican feasts which played a role of Christian mysteries a snake was an emblem of the progenitress of humankind. The progenitress had the name of Tsihua-Cohuatl literally meaning “a woman with a snake”. As a matter of fact, the snake cult is widespread all over the banks of Mississippi as well as in Central America, and local snake images are notably similar to Hindu ones.

There were mythical snakes of another kind however. It turns out there existed snakes that lived with male and female healers. Everyone who desired could either “cultivate a snake in a cock egg” or buy one. Snakes were sold because no one had the right to keep them for more than three years. They were said to be bringing wealth. At the same time people not quite believed it was possible to gain wealth in such an easy way, therefore the legend contains a funny reservation: snakes do can bring wealth but not big one, and sometimes such wealth is even hardly noticeable.

Negative symbols

As for the frightening part of serpent symbolism, it obviously includes prototypes of dragons and sea serpents (western folklore) or serpentine hybrids, e.g. the children of Echidna (Hydra, Chimera) and the snake-tailed dog from the underworld (Cerberus) in Greek mythology, which symbolise numerous dangers catching people in their life. A bite of a venomous snake caused the death of Eurydice, Orpheus’s wife. Eurydice got into the underworld where the snake-tailed Minos judged dead souls. Thus, killing a snake was a feat, especially if it is regarded as a symbol of fight against the power of fathers and elders as in the legend of Heracles (Hercules) who smothered two snakes when he was yet a baby and later on conquered the Lernaean Hydra. In order to establish his cult in Delphi, Apollo had to kill dragon Python that had reared the terrible monster Typhon.

In Egypt, the first feat of grown-up Horus was killing a serpent. On the other hand, the soul of every deceased had to fight with Apep snake and overcome it or die.

In India, the bloodthirsty goddess Kali was half-woman half-snake. The first feat of young Krishna was his victory over a giant serpent, although this is a mere symbolic repetition of Vishnu’s victory over Kalinaty serpent. Birds associated with the light, e.g. an eagle, a falcon or the legendary Garuda, were often depicted killing snakes, just like many deities and heroes.

In Persian Zoroastrianism, a snake is one of the worst signs betokening the appearance of Satan, and it symbolises the darkness of evil. Ahriman (Ariman) was thrown down from heaven to the earth in the form of an enormous serpent.

In Tibetan Buddhism, “the green snake” is the name of one of the three major animal instincts inherent in a human being – hatred.

Tsi Seu, the Chinese genius of evil that got a swelled head over the Almighty Lord, is first and foremost a giant serpent. A snake is one of the five harmful animals in China, although sometimes it appears in positive roles, too. The Japanese main demon is also a serpent that rose against God because of pride. There is a legend in Japan, dedicated to the heroic victory of young Iomato over a snake.

In German mythology, Thor and Beowulf killed serpents-dragons, but died themselves in the fight. Siegfried’s feats, described in the German Song of the Nibelungs, start with a victory over dragon Fafnir. In Scandinavian mythology, the elder son of the fire god Loki is an embodiment of evil and represents a serpent that endeavours to entwine the world with its lethal coils and kill all living creatures with its venom.

In western folklore, serpent symbolism is mostly negative because of the snakes’ forked tongue associated with hypocrisy and lies and bringing unexpected and instantaneous death. A snake is blamed for causing that people have lost God’s gift of eternal life, and not only because of the story of Adam and Eve, but also owing to the Babylonian Epic of Gilgamesh where the main character covered an enormous distance to find a magic plant that restored youth, but when he found it a snake stole it.

Judaic and Christian traditions present a serpent as an enemy and even identify it with Satan. Therefore, in western arts a snake has become a major symbol of evil, sinfulness, temptation and lies. It is depicted at the foot of the cross as an emblem of the original sin, in the scenes where Christ was tempted, and under the foot of Virgin Mary. In memory of the fact he was poisoned, Apostle John is depicted with a bowl around which a snake has twisted, but the poison failed when John crossed the bowl. St. George the Winner riding a horse and striking a serpent with his spear is the patron of Moscow and Georgia.

According to the famous ancient Roman theologian Tertullian, early Christians called Jesus Christ the Serpent of Good, while in arts a copper snake reminded of Jesus’ words: “A human son can ascend to heaven.”

In medieval Europe, killing adders was considered to be a godly act. Snakes were an indispensable attribute of witches whose potions included parts of snake bodies. There is the following allegory widespread in popular tales: evil words and curses turn into snakes that fall from one’s mouth. Legends of many-headed snakes, namely the terrible Typhon which Zeus persistently fought against for a long time, gave rise to fairy tales about serpents / dragons with which valorous heroes fight, chopping off one head after another. In Russian folk tales serpent images emerged much later, in the times of the Mongol yoke, and symbolised the worst enemy.

Cosmogonic serpent symbols

Orphic Egg

In people’s understanding, a snake is first and foremost a magic symbol of the forces that begot life, and sometimes a snake / serpent symbolised even the Creator Himself.

An image of a snake protecting eggs laid by it is associated with an enormous serpent twisting around the whole world and supporting it or helping the earthly disc to float in the surrounding ocean. Thus, the Hindu creator god Vishnu rests upon the coils of the enormous serpent Ananta (Shesha). Goddess Indra kills the serpent of chaos Vritra and liberates the fruitful waters guarded by Vritra. The enormous serpent of earthquakes Vasuki helped to churn the sea of which the dry land was released. In African myths, a rainbow snake reaches the heaven with its head, resting on the underworld waters with its tail. In Scandinavian myths, a huge unpredictable snake of storms Midgard embraces the entire world. A snake head crowned prows of Viking ships, performing both protective and deterrent functions. In South America, people used to explain eclipses by the fact that the Sun or the Moon was swallowed by a giant serpent. According to an ancient Egyptian myth, the barge on which the Sun travels every night across the kingdom of the dead is threatened by serpent Apep, and the help of another serpent is needed for the Sun’s barge to appear above the horizon in the morning. In Mexico, the divine feathered serpent Quetzalcoatl referred to in folklore all over South and Central America combines the forces of heaven and earth in himself.

The diversity of serpent / snake symbols is explained by the fact that snakes are in permanent contact with the forces of the earth, waters, darkness, and the underworld. A snake is a solitary, cold-blooded, reticent, often venomous animal that swiftly moves without legs and is capable of swallowing animals that are many times larger, as well as of rejuvenating by throwing off its skin. The snake’s body shape and other characteristics engender numerous comparisons, e.g. with waves and hilly terrains, flatland rivers, vine and tree roots, rainbow and lightning, as well as with the spiral movement of space. A snake has eventually become one of the most widespread animalistic symbols. A giant serpent is depicted on the 400-metre Great Serpent Mound in Ohio.

Gogon legends say that the creator god Amma gave birth to the two Nommo twins – half-humans half-snakes from whom the human race originated. One of the Nommos was a blacksmith. Dogon forefathers were supposedly immortal and able to turn into snakes, but after their fall their souls failed to find peace for a long time. An oracle that cut a big serpent of wood gave them a place for refuge and repose.

The Dahomey tribe worships the divine serpent Aydo Khvedo, an embodiment of the rainbow, the movement of celestial bodies and a rain herald. In the worldview of African peoples, a snake symbolises not just the heavenly divine nature, but also demonic forces.

On the island of Bali there are forces dedicated to water snakes. According to an ancient Balinese manuscript, two snakes twisted around the world turtle Bedawant - the foundation of the universe.

Peoples of tropical Africa associate snakes with the idea of immortality because they regularly change their skin, i.e. their shell of physical existence.

Ouroboros (Uroboros) - a snake biting its own tail – is a symbol of not only eternity, but also of divine self-sufficiency.

Tribal serpent symbols

Snakes are often regarded as tribal ancestors (totems) in African and North American legends, as well as in China where Nüwa and Fuxi were serpentine primogenitor deities, whereas home snakes as legend says were ancestor spirits and granted good fortune.

A snake as a symbol of wisdom

Totem symbolism combined with a belief that snakes know the secrets of the earth and can see in the dark endows them with wisdom or a gift of prophecy. “Be as shrewd as snakes and as innocent as doves”, Christ said to his disciples (Gospel of Matthew, 10:16). The Greek word dragon (which means not only “a monster”, but also “a snake with a piercing look”) is etymologically associated with eyesight. In arts, a snake is an attribute of goddess Athena (Minerva) and the allegoric figure of Prudence, signifying the gift of prevision. According to a legend, the Trojan soothsayer Cassandra owed her talent to sacred snakes of Apollo which licked her ears when she was lying in his temple.

Serpents / snakes in fertility cults

A serpent twisting itself around the forbidden tree in heaven is a scene with numerous parallels in folklore. In an ancient Greek myth a snake guards Hesperidean golden apples and the tree on which the Golden Fleece is hanging. A tree and a snake twisting itself around it represent an emblem of the Middle Eastern goddess of fertility Ishtar. Judging by numerous images of other goddesses holding phallus-like snakes in their hands as symbols of fertility, these animals played a very important role in agricultural cults of the Mediterranean and the Near East. Initiation rites in honour of Sabasia deity in Asia Minor imitated a snake passage through the body of a cult minister. Snakes winding around legs and arms of satyrs in Bacchic festival scenes remind of the antique rituals in honour of fertility deities as well as of vine. Moreover, snakes are characteristic for Semitic fertility cults where they were used in sexual rites.

Snakes, alchemy and healing practices

A snake twisting itself around a caduceus is an alchemic symbol of Mercury is his primary state. The caduceus represents brimstone swallowed up by Mercury.

Snakes are often used as symbols of healing practices and medicine. This is partially explained by an ancient belief that snakes throw their skin off to restore youth, and possess the secret of eternal life. According to Greek and Roman myths, the god’s messenger Hermes / Mercury got a caduceus – a winged staff capable of reconciling opponents. When he decided to test it, he placed it between two fighting snakes, and they immediately twisted around the staff in mutual peace. Snakes twisting around a caduceus symbolise interaction between opposite forces. Carl Jung considered them to be an emblem of homeopathic medicine which is based on a statement formulated as “like cures like”.

A snake twisting itself around a knotty staff is an emblem of the Greek god of healing Asclepius (Aesculapius) who is believed to be able even to raise people from the dead.

Both Asclepius’s staff and the caduceus are used in heraldry to mark belonging to medicine. The symbol of modern medicine is a snake twisting around a bowl.


Symbology of Serpent


Twin Serpents

In Sacred Science by R. A. Schwaler deLubicz  there is a description of the third eye which, he claims, is represented by a cobra on the forehead of the pharaohs:

In legendary form it is said that one day "Ra had sent forth his Eye which did not return. So Ra sent Shu and Tefnut to bring it back.... But the Eye was outraged when it returned because it found that another had grown in its stead." And then Ra took the Eye and placed it on his brow in the likeness of a serpent. Since then, the solar Eye governs the entire world because this serpent became the symbol of Ra's puissance. It is since that day that Shu was called Onuris which means He-Who-Has-Brought-Back-the-Far-off-Distance.

Modern researchers call the use of the "third eye" to see things at a distance "remote viewing". Early scientific research into remote viewing was funded by the US government for the purpose of incorporating it into intelligence gathering capabilities. In the following quote, deLubicz suggests that the uraeus was used as a similar tool:

By this fact, the Eye of Ra which this Neter bears on his brow becomes the radiating Eye, the divine Word. It thus becomes the uraeus, the third eye of the King's forehead, powerful protector and destroyer of Ra's enemies... .

The uraeus is the Naja of Egypt, the dreaded though peaceful and timorous cobra, dangerous for its spit and deadly for its bite, but only if it believes itself attacked. The snake is the symbol of duality: It separates the right and left sides of the brain. Likewise, the nervous system is dual: sensory or motor, active-solar through the sympathetic, or passive-decontractile through the vagus or parasympathetic. This dual aspect is human; it is thus symbolized by two uraei, or one uraeus accompanied by a head of Mut, the vulture, symbol of hatching femininity.


"The casing of fine linen covering the cranium of Tut-Ankh-Amon's mummy.
Embroidered gold beads and semiprecious stones delineate the double uraeus,
which indicates the scissure between the two hemispheres of the brain
(Howard Carter, The Tomb of Tut-Ankh-Amon, II, PLXXXII).
The single royal uraeus appears on the diadem and on the crown."

In the same passage deLubicz equates the uraeus with the kundalini energy:

It must be understood that although the nervous, or physical, manifestation is provoked by the flux of the uraeus (Kundalini), the cause, the uraeus itself, is transcendent action.

Other modern writers have equated this kundalini energy to the uraeus of Egyptian history. The kundalini energy is reputed to travel up the spine as two serpentine energy flows called the "ida" and the "pingala". They twine around  the "sushumna". These energy flows are also represented in the caduceus of modern medicine. You can find some history of the caduceus in medicine at:

On this web page the caduceus is described as a symbol of alchemy.


In Occult Chemistry, Charles Leadbeater and Annie Besant describe how they used "yogic vision" or the "third eye" to "see" the fundamental structures of matter. They described one of these basic subatomic structures as seven layers of recursive spirals around other spirals. This structure is depicted in Occult Chemistry by  the picture below:


These spirals form the basic structure of what Leadbeater and Besant call "anu":


Dr. Stephen Philips, a physicist in England says that the "anu" structure is a good match with the quark of modern quantum physics. Tony Smith, another physicist uses the image from Occult Chemistry to illustrate the Compton radius vortex of the electron.

The twin serpents of the double helix seem to show up frequently in science from the subatomic scale, to the structure of DNA, 


to the motions of celestial mechanics and even to the structure of galaxies and massive black holes.

Black Hole Jets

Since they are also a recurrent theme in ancient culture it would seem that there might be a connection. Schwaler deLubicz claimed that the ancient Egyptians had a "sacred science" which used psychic abilities as its tools of observation. Some modern scientists have returned to the use of intuitive observation methods. The modern equivalent of Leadbeater and Besant's "yogic vision" is "technical remote viewing".

Russian scientists have pioneered in the study of "spin fields" which they say can travel at “billions of times greater than the speed of light.” (Yu.V.Nachalov, A.N.Sokolov: “Experimental investigation of new long-range actions.”) Something similar to these spin fields has been documented using Kirlian photography on a pyramid replica:

Pyramid Vortex

Again we have an image of the double-helix, twin-serpent energy.


Symbology of Twin Serpents


Elam - Relief resembles a fish-tailed woman holding snakes


Intertwined Twin Kundalini Serpents

KUNDALINI SERPENTS – The two serpents intertwine as a symbol of the relationship between two opposites: the sun and the moon, on the cosmic level, and within the sacred physiology of the subtle body, the solar nadi and lunar nadi, as they are described in the texts of Tantric Hinduism. The opposites manifest themselves in the cosmos and within the individual psyche, and they reflect the complementary aspects of the divinity, out of which all things flow.

The two snakes in this image represent complementary forms of divine energy. The same forms are represented by the sun and the moon, the male and the female, heat and cold. Central in this symbolism is the notion of energy. In the Hindu worldview, the term for this energy is prana, which means “breathing forth.” It may refer to the Ultimate as the transcendent source of all life, to life in general, to the life force of an specific being, to respiration, to air, and to the life organs. It is the creative force that underlies and pervades all being. In this sense, prana is related to the Greek pneuma (“spirit”) and the Melanesian mana (“power”). All of these terms refer to an invisible force that moves and empowers cosmic life.

That this energy should be represented in two of its aspects by two snakes is not surprising, since the primary divinity involved in this ritual process is also depicted as a snake, that is, Kundalini. In the West, we tend to symbolize spirit as a bird, especially a dove or an eagle. In this way, we stress the freedom and transcendence of the spirit. However, the snake is also a common symbol for spirit, because it is believed to possess the powers of healing and immortality. Shedding its skin, the snake appears to undergo rebirth. Further, it is believed to have a special connection with the life-giving powers of the earth in which it dwells.

In his study of Kundalini, C. G. Jung emphasizes the value that the traditional spiritual disciplines offer the individual during the process of psychological development. The traditions provide both a symbolic context and the techniques necessary for integrating activated unconscious material (dreams, visions, physical symptoms, etc.). In his commentary on Gopi Krishna’s personal experience of the awakening of Kundalini within his own body, James Hillman restates the importance of an ideational context for psychological experience. “To our loss in the West, we are so lacking in an adequate context that we do indeed go to pieces at the eruption of the unconscious, thereby justifying the psychiatric view. Fortunately, Jung’s analytical psychology gives in its account of the process of individuation a context within which these events can be meaningfully comprehended. Fortunately, too, Jung studied as a psychologist this branch of yoga. He called the Kundalini an example of the instinct of individuation. Therefore, comparisons between its manifestations and other examples of the individuation process (e.g. alchemy) provide a psychologically objective knowledge without which there would be no way of taking hold (comprehending, begreifen) what is going on. Very often, therefore, it is of utmost value during a period of critical psychological pressure in which the unconscious boils over, to provide the sufferer with psychological knowledge” (Krishna, 95).


Kundalinii is the Force of Fundamental Negativity

„The Primordial (Matrkashakti) Force (mother of the world) is composed of Three Gunas in the endless stream of triangular shapes” – we can call them the Three Forces that play a role in creation of the world, of the universe that we know, but also of that part which escapes our sensory and cognitive organs. Three Gunas constantly change positions within the World in which they initially operate. Each Guna can take the position of some other Guna and take over its attribute in various points of manifestation. Such taking over of attributes usually results in degradative or evolutive aspect of manifestation or, in other words, in increasing or decreasing the density of energy. In her initial stage, or further manifestation, Prakrti takes over the aspect of Shivanii or Kaoshikii and her witnessing entity is called Paramashiva. Creation happens at the moment when Forces or Gunas begin to stir inside of Unmanifested reality and lose their original attribute of equilibrium. Each of the Forces can take over the original manifestation of the universe. Although the Teaching doesn’t speak of that in a manner known to man, that part is connected with the possibility that each Force contains the other two forces as a reflection. The first cycle of creation begins with Shivanii and is considered to be the initial stage of creation. The problem of understanding Cosmology is the problem of the very nature of Mind’s functioning. The Mind functions linearly and therefore every understanding within the mind begins with a linear process. This is the way it experiences and tries to interpret Cosmology. It was said many times that manifestation cannot be Understood with linearity of the Mind. Man, when hearing something like this, imagines that the mind can’t understand Cosmology. And any possibility of understanding ends there. To Understand Cosmology means to create a three-dimensional and in the end a four-dimensional space within the Mind and to see it, to see its character in a simultaneous way or in a momentary fashion.

When it is said that in the first cycle of manifestation the Force Shivanii takes over the main role and that she is the one that has the strongest aspect, it doesn’t mean that the other two Forces are not being manifested or that they don’t exist in their primary aspect of manifestation. There cannot be the first cycle of manifestation without all the three Forces and the law of Kala – the time. Sometimes “kala” is translated as a curvature or a curvature flow. The three forces make the spaciousness and their manifestation is determined by a curvature flow. This level of manifestation or aspect of the Force in which Shivanii has the main role is called Pre-evolutionary stage. At this stage there is no creation, but the first division of Brahma to a primal witnessing – Shivanii and Shiva or Purusha. We could call it The Knowledge of Self. I.e. in this cycle of manifestation Self Awareness occurs. The Universe becomes Aware of Itself. There is still no impulse of Creation, nor are the other two Forces or Gunas active to start up this impulse. This state within man is known as Samadhi. It is the moment in which Consciousness is being aware of itself, in which there is no stirring of the mind, in which the seed from Unconscious is not creating an impulse that will start up Subconscious and Conscious. We say that a man in this state is unconscious of his body-mind existence and that his senses are turned off, whether they be internal or external. He is witnessing neither world nor himself, in the sense of manifestation as body and mind.

The second cycle of development contains the seed of manifestation, the seed of evolution. Nature or Prakrti is named Bhaeravii and Witness or Seed of Creation is Bhaerava. In the moment when the balance is lost, the seed that contains manifestation is created. In this cycle, Witness or Purusha enters the manifestation that is being created by the very force of manifestation. Purusha on this level is named Purusha Saguna or Consciousness with Attributes. Within him the Energy or Nature has the possibility of creation and the manifested Universe begins. Consciousness and Energy in Purusha Saguna are called Bhaerava and Bhaeravii. In the first cycle Consciousness and Energy are not separated and this is often represented with the sexual union in Tantric symbolism. Consciousness and Energy are united and fixed in one another. In the second cycle the separation begins – Energy or Nature/Prakrti manifests the Nature of Bhaerava and leads to creation of the Universe. Within man this state can be interpreted as the Third State of Consciousness in which there is a manifestation of the Unconscious as the seed of creation that reveals itself within Subconscious and Conscious as Action. Now, don’t confuse this with classical interpretation of Gunas or Forces. In this state the Nature in its downward stream creates the manifestation of the mind and its direction, i.e. energy binds itself for different impulses that create the life we know and lead on a body-mind level. We can say that this State is the very I Am State in which there are different movements and different expressions of Consciousness and Energy that lead to further hardening or to further crudeness of matter. When I say “matter”, here we must understand it as matter with different levels of materiality. There is no division on materiality and spirituality here, as it is usually interpreted and perceived. Spirituality is nothing but a materiality with specific, more subtle form and vibration.
If this is observed within the ascending stream to the Absolute, the State of Bhaerava and Bhaeravii is the State of separation from creation where Consciousness and Energy observe the manifestation, but are not bound with it. They are learning about their Nature, considering the manifestation, but are not bound with it. This process is known as the destruction of manifestation. “Destruction” is a withdrawal of energy from manifestation into its natural state which is a state before the complete union of Consciousness and Energy in this evolutionary cycle.

In the third cycle of development of a downward stream, Consciousness and Energy or Nature take the form of Bhava and Bhavanii. Within this cycle there are strings of resonating aspects that are reflected with creation. Because of numerous resonating aspects, the Force loses its linearity. In such conditions the first curve or Kala is being developed. Each Kala is similar to the previous one, but it is not the same. There cannot be two same Kalas or curvature streams (Kala Pravaha). In this aspect there is a creation of the mental or the world of matter. This is the true beginning of the manifestation of the Universe that contains a seed of all further manifestations of which we, as human beings within the solar system, are also a part. Bhava translated means “created world”. Bhavanii is the Force or the Energy of Creation. In some cases, Bhava is translated also as “intoxication by creation” or put simply, “identification or attachment to what is created”. In this process, Bhavanii is complete identification or the energy of identification with the created world. This state within man can be seen as the state of identification and it contains the Dream state and Deep Sleep state. “Dream” in this sense is so-called human awakeness, i.e. ordinary state of human consciousness. Deep Sleep refers to a sleeping process. Bhavanii creates, materializes the world that we know. It is the practical manifestation of the world.

Contact point of subtle and material evolution or nature is called Shambhuliunga.
Each cycle of manifestation is a certain triangle connected with other triangles. That is why I noted that this shouldn’t be seen as a linear explanation or a linear description, but should be realized as a simultaneous process of manifestation. If this is seen as a linear stream, you will not have a complete description of cosmology nor will you be able to understand it. In order to Realize Cosmology, a simultaneous view is needed, because in that way you can also understand the human “cosmology”. And that is the point of theory and philosophy of Cosmology.
The top of creation triangle of Bhavanii and Bhava is connected to the process of Saincara. I talked about that process a few times. It means that the triangle is turned downwards. Since I’m explaining the downward path of the Force here, top of the triangle is connected to the next state of manifestation of the Forces. When the top of a triangle is turned down then it is a symbol of creation as a result of manifestation of two forces TOWARD something, i.e. TOWARD materialization and it belongs to the force of action known as Saincara. When it is turned up, then it is the upward path of the Force and it is connected with the term Pratisaincara – the return from the edge to the source. Shambuliunga is the end point in the manifestation of the Forces. And it is considered as the origin point of “fundamental positivity”.

“In the ultimate state of crudification, Parashaktii that lies dormant in Svayambhuliunga (self-manifested) is called Kundalinii (coiled serpent).” – Kundalinii is asleep in this process (nidrita). This is the final stage of Bhavanii manifestation, the edge of BhavaniiShaktii. In this state of crudeness, Parashaktii lies hidden, dormant in jiivabhava (limited or dormant subjectivity) and we call it Kulakundalinii or “coiled serpent” or “force of fundamental negativity” – in other words, it is the fundamental force of Tamahguna.

“Kundalinii is the force of fundamental negativity”.
You must understand that Tantra knows series of terms and uses them to discern different aspects of manifestation, such as the two terms I have mentioned: Shambhuliunga and Svayambhuliunga. The first term means “fundamental positivity” and the second is for “fundamental negativity”.

Many people are interested in this last quote from Ananda Sutram, but it is often misunderstood. In Tantric scriptures it is said that Kundalinii is the negative Force, the expression of “fundamental negativity”. Despite all imagination people have about Kundalinii, which includes the ideas of its awakening, the ideas of its influence on a man and other imaginary ideas of various practices for Shaktii awakening – its awakening is not easy and is not comfortable at all. When it is said that something is an expression of “fundamental negativity” it is not about negativity or positivity as we usually understand it. Here it is about different aspects of the Force in her Manifestation. Sometimes the Forces are called Gunas or Goddesses. As in the case where three aspects of Goddess are mentioned: Shivanii or Kaoshikii, Bhaeravii or Bhavanii. But here, goddesses represent the manifestations of Parashakti. They are neither physical nor subtle, but different expressions of one and the same energy, just as Gods in this Cosmology interpretation (Shiva, Bhaerava and Bhava) are nothing more than different aspects of Consciousness or Parashiva. Kundalinii Shaktii in this case is not negativity as people assume. It is simply a definition of the manifestation of the Force through various aspects or, I can say, through various polarities, in a way.
However, when speaking of Kundalinii, her awakening and activation – which doesn’t automatically mean full awakening – will initiate series of “dark” or negative parts within a man. These parts are known as Resistances or as Passive Force in some other teachings. The words Resistance or Passive Force refer to a certain stage of inertia (remember the meaning of the word Tantra) and reversing it into the activity of awakening. All that keeps us in a dream, all that keeps us inert, unmovable, negative in human aspect, dull, powerless and similar is the very force Kundalinii Shaktii. But in its lower aspect of manifestation it is called Bhavanii Shaktii. Human Mind and human body as well are the very manifestation of Bhavanii Shaktii and, as such, in their final state of density or crudeness, they are the product of dormant force of Kundalinii. In this case the Force Kundalinii Shaktii means the Force of fundamental Negativity. Because, its purpose, so to say, is not wakefulness, but sleep. In some other Esoteric Teachings this force is perceived as Negative and as the cause of our sleepiness. Activating this force in the opposite direction towards Bhavani, through Bhaeravii to Shivanii or Kaoshikii would signify the Inner Evolution or the movement on the path of Pratisaincara or the returning to one’s own source. I gave the explanations of this movement partially in order to satisfy your curiosity, but they are not at all simple and short as I explained them.
In the original Tantric teaching which is neither left nor right – Vamachara or Dakshinachara – this reversal of the Force has its stages in Work upon Oneself or Sadhana. I spoke a bit of that before and I will say a bit more in the future. Having the knowledge that comes from Cosmology and applying it practically, a man can easily see his own movement through the Spiritual Sadhana, but also the movement of another.
Bhavanii is the force of identification that binds you to the world around you and to your place in it, as well as your mind and your body. In the ultimate manifestation it is a total identification with body and mind and it is considered as the fundamental negativity and thereby it is called Dormant Shaktii or Dormant Kundalinii. In her process of awakening and moving across a certain point of identification, this force manifests as Bhaeravii or the Force of de-identification or the Force which gives the Awareness of yourself, i.e. awareness of the processes in you, focus on the witness, discardment of all you are not in your Witnessing state. Often it is identified with man and woman doing Tantric Sadhana – Bhaerava and Bhavanii (one of the interpretation of these names).
Its unifying aspect, when Shiva and Shivanii are united in a symbolic sexual act, signifies unification of consciousness and awareness (an expression of energy and nature). In this aspect they are a part of Non-manifested Absolute or Brahma. Because “Brahma is the wholeness of Shiva and Shaktii”. When Awareness or Nature is returned to its source or Consciousness, they are Brahma himself, Non-manifested Absolute.

Every teaching has its own interpretation of this process and in each one I found the same explanation, just with different symbols, expressions or names. All this can be explained with the manifestations of Shiva or Shaktii or Forces (as with Mr. G.) and similar. And it all means one and the same. Each aspect of the manifestation of Shiva and Shaktii contains series of aspects I will touch later on. There are also differences in Sadhana on each level of development. And the most essential thing you must know is that all this cannot be observed linearly. It is a simultaneous process and it can be understood correctly only in this way. Cosmology is used for explaining the state of man and the universe and it is a foundation for the concept of any Teaching. Therefore, its smaller or most basic part must be rightly understood, for it enables the understanding of man himself and his manifestation, his purpose and his movement. If man is seen apart from Cosmology, his development becomes limited. He comes to a certain barrier after which he cannot understand stages he reached and therefore, he may remain stuck at a specific stage thinking that he has reached the ultimate goal. But, if Cosmology is comprehended in the right way, then there is a possibility for understanding, for different states of consciousness and accomplishments, so to say, to which a man aspires, but only sometimes acquires. He can intellectually understand what the awakening means, what is the state of One and similar. But, in order to reach something, he must know what is it that he wants to reach in the first place. Without this he is in the process of wandering around and the forces are acting upon him and leading him toward direction that is discordant to his aspirations and goals. Hence the need for knowing where are you headed to in your process of the inner awakening.

Sumerian symbols of the gods

Nannar, Inanna, Utu, Anu Enlil, Enki, Ninhursag, Nergal Zababa, Ninurta, Marduk, Nabu, Bau, Adad, Shala, Nusku, Ningirsu, Shuqamuna, Shumalia, Ningishzidda, & Ishara

Bau, Ninhursag, Nabu, Ishara, Nergal, Marduk, NIngishzidda, unkn, Shuqamula, Nusku, Nannar, Utu, Inanna, Adad, Anu, Enlil, Enki, unkn, & Nanshe symbols

Ningishzidda, Nannar, Utu-Inanna, Enlil - Nabu, Ishara, Nusku, Nanshe, Marduk, Ninhursag, Shala, Enki, Ninurta, Zababa, Enlil, Anu, Adad, & unkn symbols




Ningishzida (sum: dnin-ǧiš-zi-da) is a Mesopotamian deity of the underworld. He is the patron of medicine, and may also be considered a god of nature and fertility. His name in Sumerian means “lord of the good tree”. In Sumerian mythology, he appears in Adapa’s myth as one of the two guardians of Anu’s celestial palace, alongside Dumuzi. He was sometimes depicted as a serpent with a human head.

The Sumerian god Ningizzida accompanied by two gryphons. It is the oldest known image of snakes coiling around an axial rod (royal scepter), dating from before 2000 BCE. (Medical Logo)

Ningishzida is the earliest known symbol of snakes twining (some say in copulation) around an axial rod. It predates the Caduceus of Hermes, the Rod of Asclepius and the staff of Moses by more than a millennium.

In the Louvre, there is a famous green steatitevase carved for king Gudea of Lagash (dated variously 2200–2025 BCE), dedicated by its inscription:

“To the god Ningiszida, his god Gudea, Ensi (governor) of Lagash, for the prolongation of his life, has dedicated this”.

The Adapa myth mentions Ningizzida and Tammuz (or Dumuzi) and refers to the serpent god as male.

NINGISHZIDDA (ENKI, ANU, ANSHAR, APSU) {aka Thoth, Tehuti, the Winged Serpent} NINGISHZIDDA was a genetics scientist, known in Egypt as the god, Thoth.

According to Zecharia Sitchin, NINGISHZIDDA went to the American continent (Yucatan) after being deposed by his brother, Marduk. During his sojourn in the lands which would become known as the Americas, NINGISHZIDDA was known as the “Winged Serpent.”

Ningishzidda established the Olmec’s and the Mayan’s cultures.


Ningishzida symbol

Two composite beasts of a type called "lion-birds" draw back the portals of a sanctuary, where an apparition appears of the great Mesopotamian serpent-god Ningishzida, under the aspect of a pair of copulating vipers. The two are entwined about an axial rod in such a way as to suggest both the caduceus of classical Hermes, guide of souls to rebirth in eternal life, and the Indian diagram of seven spinal centers touched and wakened to consciousness in Kundalini yoga by the rising Serpent Power."

Ningishzidda's symbol of entwined serpants


Tree of Life

Tree of Life

Kundalini - Shiva-Shakti


Buckets, Corn and the Tree of Life

A common Mesopotamian theme, found on many seals, and works of art is the appearance of what appears to be an image of the 'Tree of Life/knowledge' being harvested (or watered), by 'Winged people' or occasionally by 'Fish-people' as the cylinder seal below shows.

The 'Enuma Elish' epic of creation, describes the 'Half fish God' Eanna coming from the water following the 'great deluge' to bring knowledge to the Sumerians.

The Sumerian image of the 'tree of life/knowledge' is reminiscent of the later images of Greek 'Omphalos' or woven 'Navel Stones' - which in turn originated From Thebes in Egypt).


The eagle-headed winged protective spirit 'Djinn' shown here is known as an “Apkallu” spirit.

Although it is commonly suggested that these figures are 'watering' the 'tree of life' , the following images suggest otherwise.

In these images the 'cob' is not 'watering' the 'tree of life'.. suggesting it is being 'harvested' instead. 

This depiction is from Khorsabad, 8th century BC.

Although the character in the image changes from one image to another, an artistic significance is maintained over certain specific features such as the bucket, the wristband and the 'cob'.


Cob or Pineal Gland

It has been suggested that the 'cob' object could be a pine-cone. The pine-cone has a strong symbolism, being a reference to the 'Third-eye' or 'pineal-gland', so named because of its similarity in shape. The pine-cone is traditionally associated with immortality and knowledge. The Pineal gland is activated by Light, and it controls the various biorhythms of the body. It works in harmony with the hypothalamus gland, which directs the body's thirst, hunger, sexual desire and the biological clock, that determines our aging process.

"E. A. Wallis Budge has noted that in some of the papyri illustrating the entrance of the souls of the dead into the judgment hall of Osiris the deceased person has a pine cone attached to the crown of his head. The Greek mystics also carried a symbolic staff, the upper end being in the form of a pine cone, which was called the thyrsus of Bacchus. In the human brain there is a tiny gland called the pineal body, which is the sacred eye of the ancients, and corresponds to the third eye of the Cyclops. " Manly P. Hall.

The Egyptian Staff of Osiris, dating back to approximately 1224 BC, depicts two intertwining serpents rising up to meet at a pinecone.

Modern scholars and philosophers have noted the staff’s symbolic parallels to the Indian “Kundalini,” a spiritual energy in the body depicted as coiled serpents rising up from the base of the spine to the Third Eye (Pineal Gland) in the moment of enlightenment. Awakened Kundalini represents the merging and alignment of the Chakras, and is said to be the one and only way to attain the “Divine Wisdom” brining pure joy, pure knowledge and pure love.

In 1997, British Dr. Jennifer Luke extensively documented the Pineal Gland as the primary target for Fluoride accumulation in our bodies, where it calcifies the Pineal, inhibiting blood flow and “clogging” the basic functions of our Third Eye. By feeding the public Fluoride from birth, critics claim that our greater spiritual abilities are being dulled by chemically clouding our biological portal to spiritual awareness.

The Psychopharmacologist Rick Strassman believes the Third Eye/Pineal Gland to be the source of the psychedelic Dimethyltryptamine (DMT) in our bodies. Strassman has hypothesized that large amounts of DMT are released in our bodies during heightened states of spiritual consciousness, such as birth, death and near-death experiences -- or perhaps during the awakening of our Kundalini in a moment of Enlightenment.

Synthesized DMT, or plants containing DMT are often used as recreational psychedelics, or in shamanic ceremonies, such as the Ayahuasca ceremony originating in South America. DMT and/or Ayahuasca users often report intensely entheogenic experiences of spiritual awakening, contact with entities of supernatural or spiritual origin, and the dilation or compression of time.

More about Drug-use in Prehistory


The following image is from La Venta, Mexico, in which we see a person carrying a similar bucket.


While this may well be a coincidence, it is strongly suspected that the 'Olmec' culture at La Venta was a multicultural colony from around 1,200 BC onwards. Several large Negroid heads were carved there between 700 and 800 BC, suggesting an African presence there at this time and there are several real-life depictions of people with oriental features.

More about the Olmecs


These images are from India. They also appear to show images of 'Maize' or 'Corn', as the pattern does not twist around the object in the way Pine cones do.

More about Ancient India


Silvanus - Sabazios - Shiva

Head of Silvanus crowned with pine - Sabazios with pine - Third Eye


Basque mythology

Sugaar (also Sugar, Sugoi, Suarra, Maju) is the male half of a pre-Christian Basque deity associated with storms and thunder. He is normally imagined as a dragon or serpent. Unlike his female consort, Mari, there are very few remaining legends about Sugaar. The basic purpose of his existence is to periodically join with Mari in the mountains to generate the storms.

Sugaar is clearly identified with Maju. He meets Mari on Fridays (the day of the akelarre or sabbat), conceiving then the storms.

Sugaar - Mari

Mari, also called Mari Urraca, Anbotoko Mari ("the lady of Anboto"), and Murumendiko Dama ("lady of Murumendi") was a goddess—a lamia—of the Basques. She was married to the god Sugaar (also known as Sugoi or Maju). Legends connect her to the weather: when she and Maju travelled together hail would fall, her departures from her cave would be accompanied by storms or droughts, and which cave she lived in at different times would determine dry or wet weather: wet when she was in Anboto; dry when she was elsewhere.


Mari lives underground, normally in a cave in a high mountain, where she and her consort Sugaar meet every Friday (the night of the Akelarre or witch-meeting) to conceive the storms that will bring fertility (and sometimes disgrace) to the land and the people. Mari is served by a court of sorginak (witches), and is said to feed "on the negation and affirmation".

  • Sugaar = Shiva
  • Mari = Parvati