Any interesting or unusual UPG to share?
First, here’s a bit of reading on the subject of UPG – because asking if I have any of this random stuff to share is useless to anybody who’s not familiar with the “random stuff” concept – so here’s a quick explanation of UPG. I’ve tried to keep ego out of this one and post only what might be useful.
I’ve already included a bit of UPG in this project – the tea in Day 24, for instance, with (one of) His sacred number(s) and some of the substances later confirmed by research. This is how His knowledge often comes: I feel or experience something, act upon it, then check various sources to see if I can verify it. (Most of the time, there is indeed a relevant reference.) But I always hesitate to discuss these things, which is foolhardy, because “hey, me too!” is another form of verification. And it’s one that I never think to seek, probably because I usually dismiss myself as crazy, even when the knowledge I gain is verifiable.
Anyway, I’ve thrown together random snippets of UPG, arranged in no particular order, and comprised simply of a few bits of public-suitable godly gossip that I haven’t mentioned on this blog before. And “thrown together” is the key phrase; I’m not going to edit this post for content or style, lest I delete it all in a fit of self-conscious embarrassment.
First, I feel strongly that Indra and the Sea are inter-related; how, I’m not sure, as I’ve deliberately avoided delving into this connection. But I used to look for a murmuring voice beneath water when I was too young to understand why, and Indra is God of rain and Waters, and of freedom which the Sea represents to many peoples, and His brother-twin Agni is the fire in the ocean. I think of Indra both as the apparent chaos of tide and storm and the still, lightless depths beneath. I’ve since found that David Frawley discusses connections of the Vedic peoples to the ocean; his work is much recommended for anyone who wants to explore the idea further.
Though I have no historical or spiritual authority to assert such a thing, I am intrigued by the etymology that links the Sanskrit magha of Maghavan to the Avestan maga, and thus makes Indra’s name translatable not simply as “bountiful” or “generous,” but as a sign of a supreme fire-worshipper, a great priest and mystic, Magus. I sense truth in this.
On the subject of fire, its vitality in worship is shared by another ancient God: wise and vibrant Taranis, whose devotees were the “burning ones” a-fire with the God’s glory. I am assured that Indra-Taranis is a valid syncretism. (This project is about Indra; I won’t waffle on about Taranis, but a good introductory link for Taranis is here, and I’d be happy to write of Him in future – again, all UPG – if anyone requests it.)
To the meanings of the mantra laṃ mentioned on the Indra mantra page, I add the idea of it as a mantra of gratitude and alignment with the natural forces, to be chanted during a rain- or thunderstorm.
Finally, there are hand positions, or mudras, associated with certain Devas; I have two for Indra.
For the first, make a flat hand with your fingers together (as you would hold your hand if you were raising it to say “stop”). Now touch the tip of your thumb to the base of the fourth finger on each hand. When I’ve dreamed of Indra or experienced Him, I’ve wakened with my hands held this way.
The other is the liṅgaṃ gesture commonly known for Shiva, but not in its usual form (one palm as the base, holding a fist with an upraised thumb). Instead, press your palms together and interlace your fingers. Now lift your right thumb. Circle your left thumb and forefinger, tips touching, around the base of the upraised right thumb. This is the liṅgaṃ mudra that belongs to Indra, I feel, a sign of both wisdom and passion, and the strength that comes from intertwining many threads as one beautiful weaving.
© Arjunī and ridiculously reverent. Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Arjunī and ridiculously reverent with appropriate and specific direction to the original content.