Snake has been associated with supernatural, mystical, higher powers and healing since the very old age of mythology and religion. It was a symbol of mysticism, luck, rejuvenation, therapy, the earth’s fertility, death.
The earliest known symbol of coiled snake around the staff is Ningišzida, a Mesopotamian deity of the underworld, in the 21st century BC, in the Sumerian civilization which believed that the universe consisted of a flat disk enclosed by a spheric roof.
In the Egyptian tradition the goddess Isis was the embodiment of love, healing, the moon, fertility and she is represented with the snake.
In Greek mythology, the image of a single-snake coiled around the staff represents the Asklepios, the Greek god of healing.
In Greek mythology, again, a double-snake image, a Caduceus, was a sign of Hermes (in Roman mythology Mercury), a messenger of gods, protector of travelers, trade and thieves, the immortal conductor of the dead.
Through the middle age religions and traditions and early modern time, today the both symbols, single- and double-snake symbol, are used by different medical and physician associations, it is a emblem for pharmacy, it is also used by the army medical corps and some politicians.
Caduceus
Rod of Asclepius
NADIS, KUNDALINI AND THE SNAKE SYMBOL
Nadis, Kundalini and the snake symbol are the topic of many ancient Indian texts.
The symbol of a peaceful snake wrapped three and a half times represents Kundalini energy.
It is quite natural, powerful, spiritual energy that is given to every human being. However, few people have been able to recognize, revive and experience Kundalini energy throughout their lives. The revival of this powerful energy does not happen without strenuous self-control, exhaustive and self-disciplined effort, but it is also predisposed to birth.
This, of course, does not mean that there are no people today who have been able to overcome the lower nature and drives and thus experience a unique fusion,new states of consciousness and transformations. It is important that the topic on nadis, kundalini, the snake symbol and similar topics are read less about but more honestly practiced without omniscient ego, snobbish imagination and corrupt exaggeration. With honesty, one can achieve much.
One of the texts in which Kundalini energy is represented by the snake is the 16th century Purnananda‘s text, Sri Tattva Cintamani. The sixth chapter of this extensive text is a separate text, the Sat Cakra Nirupana.
This text is the science of chakras, centers of the most refined energy. This science says the following.
On the right and left sides of the spinal cord, meru, there are two side nadis,pingala and ida, which bear the nature of the sun and moon. In the middle of the channel there is a sushumna, the center of consciousness, which bears the features of the sun, moon and fire. It rises from the Muladara Chakra, almost at the very end of the upper body, towards the middle of the head.
In the middle of Sushumna is the Vajra Channel, which has an even finer energy channel, the citrini. Here is the brahmanadi, a hollow path that extends from almost the very end of the spine to the crown of the head, the Sahasrara, a lotus with a thousand petals. The entrance of this channel is brahmadvara.
Muladara chakra is a vital, energy center located in the pubic region.
Muladara chakra carries the lowest human nature meaning purely animal. It is pure survival, safety (material), self-preservation, animal urge, sex, fears about survival, lack of confidence, sense of feeling is smell and so on.
Muladara chakra is the place where kanda and sushumna meet.
This center is seen with four petals bearing the syllables va, ša, sa and sa, clockwise (daksinavarta yoga ). The element of this center is the earth, the color is red (sometimes noticed and experienced as golden). In the center there is another center in the form of a square bearing the “seed” mantra lam.
“Seed” means that one breads what was sown and that one reaps what one sows, as a result of personal effort. By repeating this seed mantra, one meditates on Brahma (according to some it is Indra, the leader of the sacrifice), with his “vehicle” which is the elephant (the largest and most powerful terrestrial animal on earth), which has four faces with four Vedas. Dakini, the four-handed goddess is also here. Brahma (creator) is one of the three major deities besides Vishnu (sustainer) and Shiva (one who destroys and re-creates), not to be confused with Brahman, the central theme of Hindu philosophy, the supreme truth, the immortal absolute.
Inside the square is a field of down facing triangle, Traipura, which is the seat of the goddess Tripurasundari. This center is located at the entrance of the Vajra nerve, which is in the middle of the sushumna and through this center flows the energy of the kandarpa, the particles that carry and control the embodiment of the being.
In this triangle is the svayambhu linga, the symbol representing Shiva, the masculine aspect of creation. The power of this center, Kashi, is realized through meditation and knowledge.
Above this linga is the kulakundalini in a dormant state that covers the opening of the brahmadvara, the entrance to Brahma. It is located at the very end of the spine.
Thus, Kundalini has the form of three and a half times wrapped, dormant snake. That is why it is said that Kundalini is a dormant potential in man. The “awakening” or revival of this energy largely depends on the man himself and his activities, although this potential of the potential is also given by birth.
In the kulakundalini dwells the supreme deity, Parameshvara, it is filled with pure bliss and possesses infinite knowledge. It is omnipotent, called Kala, and is identical with nadashakti.
In addition, Patandjali’s name has been associated with Adisha in literature, which is the primordial serpent. Patanjali himself was considered to be the incarnation of the serpent lord, Anant.
