Consumare feci/urina....
Concetti paralleli copiati nella bibbia, come molti relativi alle tavole sumere delle ancestrali epiche rimodellate nei nuovi culti/credi...
'◄ Isaiah 36:12 ►
Perche' c'era la pratica di consumare feci/urina delle persone drogate/illuminate
contaminate dalle droghe/draghi/serpenti etc..???
◄ Isaiah 36:12 ►
English Standard Version
But the Rabshakeh said, “Has my master sent me to speak these words to your master and to you, and not to the men sitting on the wall, who are doomed with you to eat their own dung and
drink their own urine?”
New International Version
But the commander replied, "Was it only to your master and you that my master sent me to say these things, and not to the people sitting on the wall--who, like you, will have to
eat their own excrement and drink their own urine?"
Holman Christian Standard Bible
But the Rabshakeh replied, "Has my master sent me to speak these words to your master and to you, and not to the men who are sitting on the wall, who are destined with you to
eat their own excrement and drink their own urine?"
etc...
185 A hymn to Osiris.[61]
189 For not eating faeces or drinking urine.[28]
=========================
www.paralumun.com/mythegypt.htm
demon Ammit ripping of the heart
Bes was the Egyptian God of childbirth, music and art. This scary, dwarf like God was one of the most popular in Egypt. His image was usually hung around the house to ward off evil.
He was also a warrior God who ripped out the hearts of the evil in death.
43 Prevents decapitation in the afterlife and identifies the deceased with Osiris. "
I am a flame, the son of a flame, to whom was given his after it had been cut off. the head of Osiris shall not be taken from him, and my head hall not be taken from me."[26]
=======================
en.wikipedia.org/wiki/List_of_Book_of_the_Dead_spells
List of Book of the Dead spells
From Wikipedia, the free encyclopedia
Question book-new.svg
This article relies largely or entirely upon a single source. Relevant discussion may be found on the talk page. Please help improve this article by introducing citations to additional sources. (December 2010)
The Ancient Egyptian Book of the Dead contained a group of magical and religious texts known as spells. The spells are meant to help the dead progress through the many challenges in the Duat, or underworld, to the afterlife. Spells to protect the dead from harm are mixed with those ensuring the different parts of their being would be preserved, along with copies of religious myths and ritual texts, for instance at a funeral. Many spells were illustrated with drawings known as vignettes, which in some manuscripts are very lavish. Only rich Egyptians owned a copy usually and it was buried with them.
Some 200 spells are known from the Book of the Dead.[1] The combination of spells used in a particular papyrus varied, very likely depending on the texts the scribe had access to, as well as the inclinations and wealth of the owner. Some spells were developed during the 1500-year period the Book of the Dead was used, while others fell into disuse. Some of the spells derive from earlier funerary texts, for instance the Coffin Texts. From the Late Period of Ancient Egypt onward, the spells were arranged in a standard order.
Here the spells are presented according to the modern numbering system used by Egyptologists. This derives from the work of Karl Richard Lepsius, who published the first translation of a Book of the Dead papyrus, and accords with the Late Period ordering of spells.[2]
Contents
1 1–20: Funerary and mythological texts
2 21–30: Preservation of the parts of being
3 31–53: Protection from peril
4 54–63: Empowering to breathe and drink
5 64–89 :Coming Forth by Day
6 98–112: Navigating the Underworld
7 125-6: Judgement
8 127–137: Journeys in the Duat and on the Barque of Ra
9 144–150: Gates, caverns, mounds, and guardians
10 151–189: Amuletic and protective spells
11 References
11.1 Notes
11.2 Bibliography
=========
1–20: Funerary and mythological texts
1. For the day of burial. Often accompanied with a lavish vignette showing a funerary procession.[3]
1B. Recitation for the day of burial.[4]
6. A shabti spell. First attested as Spell 472 of the Coffin Texts. The text of the spell reads:
Spell for causing a shabti to do work for a man in the realm of the dead: O shabti, allotted to me, if I be summoned or if I be detailed to do any work which has to be done in the realm of the dead, if indeed any obstacles are implanted for you therewith as a man at his duties, you shall detail yourself for me on every occasion of making arable the fields, of flooding the banks or of conveying sand from east to west; 'Here I am', you shall say.
— Book of the Dead, spell 6.[5]
7. Protection from animals [6]
9. Identifies the owner with the god Horus, son of Osiris; and affirming that Osiris will triumph over his enemy Seth, and asks for the gods to open a path for him. In the Papyrus of Ani this spell reads:
Words spoken by Ani: 'O you Soul [ba], greatly majestic, behold, I have come that I may see you; I open the Netherworld that I may see my father Osiris and drive away darkness, for I am beloved of him.
I have come that I may see my father Osiris and that I may cut out the heart of Seth who has harmed my father Osiris. I have opened up every path which is in the sky and on earth, for I am the well-beloved son of my father Osiris. I am noble, I am a spirit [akh], I am equipped; O all you gods and all you spirits [akhu], prepare a path for me.
— Book of the Dead, spell 9.[5]
15 A hymn to the sun-god. Not a standard text; any one of a number of hymns might be used.[7]
16 Not a text but a large vignette depicting the sunrise, referring to the daily rebirth of Ra[8]
17 A text about the nature of the creator-god Atum. This is one of the longest, most complex, and most frequently included spells; the text is often so obscure that it incorporates comments or glosses explaining the meaning of the words or offering alternatives.[9] The purpose of this spell was to ensure the owner could demonstrate his knowledge of religious secrets if challenged in the afterlife.[10] It is first known as Spell 335 of the Coffin Texts.[9] Part of the spell, as found in the Papyrus of Ani, reads:
All the evil which was on me has been removed.
What does that mean? It means that I was cleansed on the day of my birth in the two great and noble marshes which are in Heracleopolis on the day when the common folk make offerings to the Great God who is therein.
What are they? 'Eternity' is the name of one; 'sea' is the name of the other. They are the Lake of Natron and the Lake of Maat.
Otherwise said: 'Eternity governs' is the name of one; 'Sea' is the name of the other.
Otherwise said: 'Seed of Eternity' is the name of one; 'sea' is the name of the other. As for that Great God who is therein, he is Ra himself
— Book of the Dead, spell 17.[11]
18 Often paired with Spell 17[12]
19 Enables the dead to wear a 'wreath of vindication', a floral garland bestowed after the completion of the Weighing of the Heart.[13]
21–30: Preservation of the parts of being
21 Concerned with the Opening of the Mouth ritual, which enabled the coffin to support life and take in nourishment.[4]
22 Concerned with the Opening of the Mouth ritual; opening the mouth to enable the deceased to speak out in the Weighing of the Heart judgement.[4] The words include:
My mouth has been given to me that I may speak with it in the presence of the Great God
— Book of the Dead, spell 22[7]
23 Concerned with the Opening of the Mouth ritual. The words include:
My mouth is opened, by mouth is split open by Shu with that iron harpoon of his with which he split open the mouths of the gods
— Book of the Dead, spell 23[4]
24 Secured some essential ability for the deceased.
25 Caused the decease to remember his name after death. The name was regarded as a vital part of being. It begins:
I have put my name in the Upper Egyptian shrine, I [have] made my name to be remembered in the Lower Egyptian shrine, on this night of counting the years and of numbering the months...
— Book of the Dead, spell 25[14]
26 Helped to preserve the dead person's heart, and the heart's role in re-unifying the dead person's body and soul. It is sometimes illustrated with a vignette showing the god Anubis handing the deceased their own heart.[15]
27
Guarding against the theft or corruption of the deceased's heart by a group of gods, called 'those who steal hearts', and preventing the heart from betraying its owner at the Weighing of the Heart ritual[16]
28 Guarding against the loss of the heart.[17]
29 Guarding against the loss of the heart.[17]
29A Guarding against the loss of the heart.[17]
29B Guarding against the loss of the heart, by means of a heart amulet. This spell is found in manuscripts and also inscribed on heart-shaped amulets buried with the dead. Reads "I am the benu, the soul of Ra, who guides gods to the Netherworld when they go forth. The souls on earth will do what they desire, and the soul of [the deceased] will go forth at his desire".[18]
30 A heart spell.
30B An appeal to the heart not to betray its owner in the Weighing of the Heart ritual (later described in Spell 125. Often inscribed on heart scarab amulets as well as on a manuscript. This spell also claims to have been found by a Prince Hordjedef of the 4th Dynasty; perhaps unlikely as the spell is first attested many years later, in the Second Intermediate Period. The spell includes this section about its own provenance
This spell was found in Hermopolis, under the feet of this god. It was written on a block of mineral of Upper Egypt in the writings of the god himself, and was discovered in the time of [King] Menkaure. It was the king's son Hordjedef who found it while he was going around making an inspection of the temples.
— Book of the Dead, spell 30B[19]
The section imploring the heart reads:
O my heart of my mother! O my heart of my mother! O my heart of my different forms! Do not stand up as a witness against me, do not be opposed to me in the tribunal, do not be hostile to me in the presence of the Keeper of the Balance, for you are my ka which was in my body, the protector who made my members hale. Go forth to the happy place whereto we speed, do not make my name stink to the Entourage who make men. Do not tell lies about me in the present of the god. It is indeed well that you should hear!
— Book of the Dead, spell 30B[20]
31–53: Protection from peril
31 To stop the dead being harmed by crocodiles in the afterlife.
Get back! Retreat! Get back, you dangerous one! Do not come against me, do not live by my magic; may I not have to tell this name of yours to the Great God who sent you; 'Messenger' is the name of one, and Bedty is the name of the other. The crocodile speaks: 'Your face belongs to righteousness. The sky encloses the stars, magic encloses its settlements, and my mouth encloses the magic which is in it. My teeth are a knife, my tusks are the Viper Mountain. The deceased replied: 'O you with a spine who would work your mouth against this magic of mine, no crocodile which lives by magic shall take it away'
— Book of the Dead, spell 31[6]
32 The deceased takes on the identity of Ra and drives back eight crocodiles with a spear.
Get back you crocodile of the West, who lives on the Unwearying Stars!
Detestation of you is in my belly, for I have absorbed the power of Osiris, and I am Seth.
Get back, you crocodile of the West! The nau-snake is in my belly, and I have not given myself to you, your flame will not be on me.
— Book of the Dead, spell 32[21]
33 Protection against snakes: "O rerek-snake, take yourself off, for Geb protects me, get up, for you have eaten a mouse, which Ra detests, and you have chewed the bones of a putrid cat"[22] This is the first of five spells which protect the deceased from falling victim to snakes in the afterlife.[23]
34 Protection against snakebite.[23]
35 Protection against being eaten by snakes.[23]
36 Protection against the apshai-insect: "Begone from me, O Crooked-lips! I am Khnum, Lord of Shen, who despatches the words of the gods to Ra, and I report affairs to their master." [22]
37 Protection against 'songstress snakes'.[23]
38 Protection against hostile animals.
39 Protection against snakes.[23]
40 Protection against "him who swallowed an ass", a snake who is shown eating an ass.[23]
41 Prevents the deceased from being slaughtered by demonic servants of Osiris.[24]
42 Served the same purpose as 41, but also contains a list of all the essential parts of the body and their divine parallels.
My hair is Nu; my face is Ra; my eyes are Hathor; my ears are Wepwawet; my nose is She who presides over her lotus leaf; my lips are Anubis; my molars are Selkis; my incisors are Isis the goddess; my arms are the Ram, the Lord of mendes; my breast is Neith, Lady of Sais; my back is Seth; my phallus is Osiris; my muscles are the Lords of Kheraha; my chest is he who is greatly majestic; my belly and my spine are Sekhmet; my buttocks are the Eye of Horus; my thighs and my calves are Nut; my feet are Ptah; my toes are living falcons; there is no member of mine devoid of a god, and Thoth is the protection of all my flesh.
— Book of the Dead, spell 42[25]
43
Prevents decapitation in the afterlife and identifies the deceased with Osiris. "I am a flame, the son of a flame, to whom was given his head after it had been cut off. the head of Osiris shall not be taken from him, and my head hall not be taken from me."[26]
44 For 'Not dying a second time in the realm of the dead'.[24]
45 To prevent putrefaction.[27]
46 To prevent perishing.[24]
47 To prevent the deceased's place being taken.[24]
50 To escape from the slaughter-place.[24]
53 Stops the dead from the fate of walking upside-down in the afterlife.[28]
54–63: Empowering to breathe and drink
54 Giving the deceased power over air or water [29]
55 'For giving breath', that is allowing the deceased to breathe once more [30]
56 Giving the deceased power over air or water [29]
57 Giving the deceased the power to breathe air and to have power over water.[31]
58 Giving the deceased the power to breathe air and to have power over water.[32]
59 Giving the deceased the power to breathe air and to have power over water. It is addressed to the sycomore fig tree, symbol of the sky-goddess Nut, and reads:
'O you sycomore of the sky, may there be given to me the air which is in it, for I am he who sought out that throne in the midst of Wenu [Hermopolis]. I have guarded this egg of the Great Cackler. If it grows, I grow; if it lives, I life; if it breathes air, I breathe air.[33]
60 Giving the deceased the power to breathe air and to have power over water.[31]
61 'For not letting a man's soul be taken away.' [30]
62 'For drinking water in the realm of the dead.' [30]
63A 'For drinking water and not being burnt by fire.' [31]
63B Prevents the owner from being scalded.[29]
64–89 :Coming Forth by Day
65 For 'coming forth by day' and having power over enemies.[31]
68 For 'coming forth by day' and ensuring power. Part reads:
May I have power in my heart, may I have power in my arms, may I have power in my legs, may I have power in my mouth, may I have power in all my members may I have power over invocation-offerings, may I have power over water ... air ... the waters ... streams ... riparian lands ... men who would harm me ... women who would harm me in the realm of the dead ... those who would give orders to harm me upon earth.
— 'Book of the Dead, spell 68.[31]
71 For 'coming forth by day'.[34]
76 Enables transformation into any form desired. This is the first of a group of 'transformation spells', 76–88, which are about giving the deceased the power to take a number of different forms, enabling them to travel the world of the living during the day and returning to the underworld at night.[35]
89 Allowed the ba-spirit of the deceased to rejoin the deceased. Typically with a vignette showing the ba, represented as a bird with a human head, flying over a mummy. Reads:
Come for my soul, O you wardens of the sky! If you delay letting my soul see my corpse, you will find the eye of Horus standing up thus against you ... The sacred barque will be joyful and the great god will proceed in peace when you allow this soul of mine to ascend vindicated to the gods... May it see my corpse, may it rest on my mummy, which will never be destroyed or perish.
— Book of the Dead, spell 89.[36]
98–112: Navigating the Underworld
98–9 Allowed the deceased to use ferryboats in the Underworld.[37]
100–2 Regarding the deceased's journey on the barque of Ra.[37]
105 To satisfy the ka. The ka required offerings of food, water, natron, and incense; these were shown being supplied in the vignette to this spell. These offerings also help to cleanse the ka of any wrongdoing.[32]
108–9 Ensures the deceased knows the souls of West and East.[38] 109 also refers to the paradisical 'Field of Reeds'.
110 A depiction of the 'Field of Reeds', an afterlife in a land of plenty largely similar to the land of the living. Typically illustrated with a large vignette.[39]
112–6 Names of the souls of sacred locations in Egypt; Pe, Nekhen, Hermopolis, and Heliopolis.[38]
125-6: Judgement
125 This spell describes the Weighing of the Heart judgement ritual. The deceased is led by Anubis into the presence of Osiris, and there makes a 'negative confession', saying that he is innocent of a list of 42 crimes, in front of 42 judges. His heart is then weighed against a feather, representing truth, justice, and the goddess Ma'at. If he is innocent, he is led to Osiris; a demon called Ammut, the Devourer, stands by to eat the heart of the guilty.[40]
126 An additional judgement ritual, sometimes also depicted in the vignette to spell 125. The deceased approaches a lake of fire guarded by four baboons. If the deceased was evil, they would be burned by the flames; however, the blessed dead received nourishment from it.[41]
127–137: Journeys in the Duat and on the Barque of Ra
127 'Worshipping the gods of the caverns'; instructions on how to deal with supernatural entities who the deceased had to pass on his way. Part reads: "O you door-keepers who guard your portals, who swallow souls and who gulp down the corpses of the dead who pass you by when they are allotted to the House of Destruction... May you guide [the deceased], may you open the portals for him, may the earth open its caverns to him, may you make him triumphant over his enemies".[42]
129 Refers to the barque of Ra.[43]
130 Made the disparate parts of the deceased's being into an effective akh with an eternal ba.[44] 130–136 (including 136A and 136B) all illustrate the journey of the deceased in the solar barque, and could be illustrated with the same vignette, perhaps indicating some repetition.[45]
134 'For making a spirit worthy'; a funerary spell, to be pronounced by the living, to help the deceased triumph over their enemies. Reads:
To be spoken over a falcon standing with the White Crown on his head; Atum, Shu and Tefnut, Geb and Nut, Osiris and Isis, Seth and Nepthys being drawn in ochre on a new bowl placed in the sacred barque, together with an image of this spirit (ba) whom you wish to be made worthy, it being anointed with oil. Offer to them incense on the fire and roasted ducks, and worship Ra. It means that he for whom this is done will voyage and be with Ra every day in every place he desires to travel, and it means that the enemies of Ra will be driven off in very deed. A matter a million times true.
— Book of the Dead, spell 134.[46]
137A Like Spell 30B, this spell was allegedly first said to have been found by Prince Horjedef of the 4th Dynasty.[47]
137B The birth-goddess Ipet drives off Set using a flaming torch.[48]
144–150: Gates, caverns, mounds, and guardians
144 Lists the names of the creatures serving as keeper, guard, and announcer at each of seven gates. their names are fairly terrifying, for instance "He who lives on snakes", or "Hippopotamus-faced, raging of power". By knowing these gates, the deceased can persuade them to let him through. To the guardians the deceased says:
O you gates, you who keep the gates because of Osiris, O you who guard them and who report the affairs of the Two Lands to Osiris every day; I know you and I know your names.
— Book of the Dead, spell 144[49]
If uttered correctly, this spell ensures "he will not be driven off or turned away at the portals of the Netherworld".[49]
145 An alternative form of 146.[50]
146 Describes twenty-one 'portals of the House of Osiris in the Field of Reeds', each with a deity and a door-keeper. The names and descriptions of these entities are more elaborate and just as terrifying as those in 144.[51]
147 A gate spell.[52]
148 'For making provision for a spirit in the realm of the dead'. This spell provided the names of the Bull of Heaven and his seven cows, providing an eternal supply of food and beer. Their names are:
The names of the cattle are:
Mansion of Kas, Mistress of All.
Silent One who dwells in her place
She of Chemmis whom the god ennobled
The Much Beloved, red of hair
She who protects in life, the particoloured.
She whose name has power in her craft.
Storm in the sky which wafts the god aloft
The bull, husband of the cows.
— Book of the Dead, Spell 148.[53]
149 A lengthy spell which lists 14 mounds which the deceased would have to pass in the underworld. As with the gates of spells 144–7, these mounds are guarded by gods and monsters.[54]
150 Has no text, but is a pictorial summary of the mounds in the Underworld. However, in this spell there are 15 mounds, while in 149 there are only 14.[55]
151–189: Amuletic and protective spells
Illustration for spell 151 on a coffin, ca. 710–680 BC
151 Regarding the protection of the deceased in their tomb. This spell consists of a very large illustration, made up of a number of smaller images and texts, many of which derive from the older Coffin Texts. The purpose of this spell is to collect together the magical aids which were required for a burial, and also to perpetuate the protective funerary rituals. Some of these texts were also used on coffins, or on mud bricks placed in niches in the walls of a high-status funeral chamber.[56]
153A and 153B both deal with the risk of being caught in a trap, a giant net which stretches between heaven and earth.[36]
154 'For not letting the corpse perish'; this spell describes the decomposition of the body, but assures the deceased that they will triumph over it.[17]
155 For a djed pillar amulet.[57]
156 For an Isis knot amulet.[57]
157 For an amuletic golden vulture collar.[58]
158 For an amuletic golden falcon collar.[58]
159 For a papyrus column amulet.[58]
160 For a papyrus column amulet.[58]
161 Describes how the four winds are released through openings in the sky to give the dead person the breath of life. Often combined with passages from spell 151[59]
162-74 These spells appear to have been composed during the Late Period[12]
182 A rare spell titled 'Book for the permanence of Osiris, giving breath to the inert One in the present of Thoth, and repelling the enemy of Osiris'. This spell invokes the power of Thoth in order to ensure the mummy of the deceased is protected by a large number of gods and spirits, who are similar in appearance to the fearsome guardians of the gates, caverns and mounds mentioned in earlier spells.[60]
185 A hymn to Osiris.[61]
189 For not eating faeces or drinking urine.[28]
References
Notes
Taylor 2010, p.13
Taylor 2010, p.289
Taylor 2010, p.93
Taylor 2010, p.88
Taylor 2010, p.43
Taylor 2010, p.184
Taylor 2010, p.89
Taylor 2010, p.89, p.246 9
Taylor 2010, p. 35
Taylor 2010, p.51
Taylor 2010, p.53
Taylor 2010, p.272
Taylor 2010, p.215
Taylor 2010, p.163
Taylor 2010, p.161, 172
Taylor 2010, p.162
Taylor 2010, p.161
Taylor 2010, p.174
Taylor 2010, p.234
Taylor 2010, p.209
Taylor 2010, p.185
Taylor 2010, p.194
Taylor 2010, p.186
Taylor 2010, p.188
Taylor 2010, p.162&ndash3
Taylor 2010, p.75, 161
Taylor 2010, p.161, 188
Taylor 2010, p.190
Taylor 2010, p.165
Taylor 2010, p.175
Taylor 2010, p.171
Taylor 2010, p.164
Taylor 2010, p.176
Taylor 2010, p.75
Taylor 2010, p.166
Taylor 2010, p.189
Taylor 2010, p.57
Taylor 2010, p.140
Taylor 2010, p.259, 266
Taylor 2010, p.206–9
Taylor 2010, p.217
Taylor 2010, p.132, 136
Taylor 2010, p.240
Taylor 2010, p. 165
Taylor 2010, p. 273
Taylor 2010, p. 48
Taylor 2010, p.35
Taylor 2010, p. 252
Taylor 2010, p. 136
Taylor 2010, p. 143
Taylor 2010, p. 137
Taylor 2010, p. 134
Taylor 2010, p. 140, 152–3
Taylor 2010, p.138, p.146
Taylor 2010, p.146
Taylor 2010, p.147–8
Taylor 2010, p.128
Taylor 2010, p.131
Taylor 2010, p.116
Taylor 2010, p.190,199
Taylor 2010, p.252
Bibliography
Taylor, John H. (creator), Ancient Egyptian Book of the Dead: Journey through the afterlife. British Museum Press, London, 2010. ISBN 978-0-7141-1993-9
=============
Several cultures carried on similar rituals abolished and replaced with others but the power of ancient
goodess was gone even if some tirbes still performed some of those ancient rituals with the remaining drugs
but no previous power, just the illusion ald faded memories of previous believes and becoming blinded/ignorant
abour real life they cannot live because higly on drugs/illusons/religion...:''
http://www.speakingtree.in/allslides/sex-rituals-of-aghori-sadhus'
Aghoris believe that it is Goddess Kali who actually demands satisfaction through meat, alcohol, and sex. All three things are banned for other saddhus. To eat meat actually means to eat everything. To have no limits, because all is one. By eating anything, Aghoris try to gain awareness of the oneness of everything and eliminate discrimination. Therefore they consume feces, human fluids and human flesh. Like other saddhus, they live in celibacy, but with one exception….
As per the Aghoris, when the goddess Kali demands satisfaction in sex, they then have to find an appropriate corpse and have sexual intercourse with it. In his interview with Davor Rostuhar, Meronath says "The reason why we do things that seem outrageous to the outside world is actually simple. To find purity in the filthiest! If an Aghori manages to remain focused on God even during sex with a corpse or while eating a human brain, then he is on the right way."
Il giorno delle ceneri abolito e trasformato in qualcos'altro...
Aghoris have another very specific and highly secretive ritual for sexual intercourse. The ritual explains that sex in the midst of the dead can give rise to supernatural powers. In the dead of the night, in a graveyard, amidst the strewn ashes of the cremated, the Aghori clans unite to perform this ritual. The women involved in this act are smeared with the ashes of a departed, and the consummation is carried out along the beats of drums and recitation of mantras.
t is imperative that the women have to be menstruating while the act is going on, and they cannot be involved in the act by force. The process of coitus is carried on for the greater part of an hour, and the men cannot complete their orgasm until the whole ritual is over. Taking the form of Shiva and Shakti, the men and women perform this act in a strange methodical state of trance, releasing sexual energy in the form of supernatural powers.
So, below is the list of odd and amazing facts about the lives of these Aghori Sadhus, a sect of people who revere and relish what we usually dread – Death.
9. An Aghori does not hold hate in his heart
They believe that one who hates cannot meditate. Sharing food with dogs and cows does not sound repulsive to them, rather it is how they eat their meals - alongside the animals which frequent cremation grounds, out of the same bowl. It is their belief that if they were to start worrying about insignificant things like animals dirtying their food, they would not be able to focus on their higher aims of meditating and becoming one with Lord Shiva.
10. The Aghori has no fear of the dead
The Aghori has no fear of the dead
…or the burial ground. His life centers around it and he lives there night and day. Ash is the cloth for Aghoris as was used by Lord Shiva. As his child, the Aghori must use it as well. Being made from the 5 elements, ash is essential to protect him from disease and mosquitoes. His constant state is to be one with Lord Shiva, and he starts to do this by imitating his physical appearance. Nothing can give them more pleasure than to be in this state.
11. The human skull or 'kapal' is the true sign of an Aghori
The human skull or 'kapal' is the true sign of an Aghori
This is the first thing he must procure from the floating corpses of holy men in rivers where they are laid to rest. After he receives the magical incantation from his guru, he starts his life as an Aghori, eating the remnants of the dead and bathing in the icy waters of the Ganga. The fire pit is his temple, and the abode of ghosts and evil spirits his home.
12. Meditation at the cremation ground
Meditation at the cremation ground
At night, when people do not go near cremation grounds for fear of ghouls and phantoms, he meditates in peace. Breaking the rules between the clean and the unclean, the pure and the impure is the way in which he hopes to gain magical powers to cure and heal.
13. Profanity is the route to Liberation
Profanity is the route to Liberation
For one Dhuniwale Bhaba cursing in an utterly profane manner for virtually no reason. An incident reveals that when a man approached the baba seeking blessings regarding his daughter’s wedding, the baba cursed the man using utter obscenities. After three days the man approached the baba again with sweets stating that baba’s blessings solved his problem. The Dhuniwale Bhaba is also notorious for throwing faeces on people and the most awful fact is that people are very contended with his ‘prasad’ and some even take it home.
14. The nasty appetite
The nasty appetite
The Aghori are well known for their extremely revolting appetite. Their food habits include whatever a civilized human being will not eat at any cost, such as foods from dump site, faeces, urine and putrefying human corpses. But they seem to have their own reasons for their nasty appetite. Consumption of excreta is said to kill ego and derail the human perception of beauty, which is essential for a man to lead his life as an Aghora.
15. Tailanga Swami
Tailanga Swami
Here comes another baba who did the unimaginable again. This baba is hailed as very powerful by the people of the locality. Records say that he was slapped and driven out of the Kasi Viswanath temple by a priest when he was worshipping and performing a puja on the sculpture of Lord Shiva using his own excreta. History says that Lord Shiva himself appeared in the dream of the local king of Benaras and complained about the insult meted out to Tailanga Swami.
16. Legitimate Cannibalism
Legitimate Cannibalism
In spite of Varanasi being a densely populated city, Cannibalism is openly practiced by the Aghoras in Varanasi without any public upheaval as they usually do not kill humans for their needs, but only consume corpses from cremating grounds. Corpses are eaten raw and at times they are roasted over open flame. After eating a certain quantity of flesh, they start meditating sitting atop a corpse which is continued all night.
17. A Creepy sense of fashion
A Creepy sense of fashion
Aghoras are known for their spooky sense of fashion. They move about in the city with nothing more on their bodies except a skimpy jute loin cloth and at times, nude. Being nude, in their terms is complete renunciation from the material world and its attachments. Most often, they smear their bodies with ash from human cremated remains to cover their nakedness. Talking about accessories, Human skulls are worn as jewelry around their necks.
18. Aghora symbols
Aghora symbols
Some Aghoras(or Aghori) are also reported to roam around with the femur (thigh bone) of cremated people as a Aghoran symbol. (May be as a walking stick). They never cut their hair, letting it to fall to their knees, making Agoras to be easily spotted anywhere amidst a hell of a crowd.
19. Mysterious medicines
Mysterious medicines
To the surprise and awe of the scientists all over the world, The Aghoras claim they have medicines that can treat some of the most stubborn diseases. These medicines called ‘human oils’ come from burning the human body collected from the burning pyre. The babas claim that these medicines are very effective on curing all the diseases but are not used in modern medicine due to ethical considerations. However, the authenticity of their claim has never been tried and tested by the scientific community.
20. Tantric powers and Black magic
Tantric powers and Black magic
The healing powers of Aghori Sadhus are said to come from their expertise in Black magic. What they say about these practices is that they never use their powers for harmful deeds. Instead they absorb the diseases that plague the victims who visit them into their bodies and eliminate the diseases by burning them using Black magic. Certain Aghori who intensely practice Black magic say the more they please Lord Shiva and goddess Kali, the more they gain powers.
21. The ‘left way’ to reach god
The ‘left way’ to reach god
While the whole world follows the right way to reach god, these sadhus proudly assert that they follow the ‘left way’ to reach god which is far quicker than the former. According to them, true godliness lies in seeking the ‘purity in the filthiest’. One of those sadhus says they are true Aghoras if they were able to concentrate on god while performing the most perverted acts.
22. Mantras and Marijuana
Mantras and Marijuana
No Aghora would ever abstain himself from smoking Marijuana because they believe it is marijuana that helps them concentrate on religious mantras and the strenuous yogic practices they perform by routine. In spite of being under the effect of marijuana all the time they appear very sober and calm. When asked by curious visitors that whether they consume weed for pleasure, they abruptly deny the assertion. The delusion and hallucinations provided by weeds are taken as religious ecstasies and heightened spiritual experiences.
23. What's your take?
What's your take?
Are the Aghoris cannibals who do not shy from necrophagy in any form or are they demigods capable of unleashing and controlling the power of spirits? Or are they really just men who live their lives in a reality impossible to be understood by us? Do share your views as comments below...