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Male & Female Biology

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Author Topic: Male & Female Biology  (Read 3286 times)
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« Reply #15 on: April 29, 2007, 08:16:38 pm »

The preceding posts were first brought to our attention by our friend Boreas.
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« Reply #16 on: April 29, 2007, 10:14:04 pm »

Various names of the male seed and the female water, respectively:


"Churning the Ocean of Milk for the Elixir of Immortality"

The artists and designers of Angkor loved the story of how the Devas, aided by their perennial rivals the Asuras, achieved immortality by churning the Ocean of Milk so as to dredge up the elixir of immortality called Amrita.  The story is illustrated in grand style in the bas reliefs of Angkor Wat and the so-called "naga bridges" of Angkor Thom and Preah Khan.

According to the version of the story found in the Mahabharata, the Devas (gods) and Asuras (a morally ambiguous divine race sometimes characterized as gods and sometimes as demons, but apparently conflated by Angkorian artists with terrestrial demons or Rakshasas) had learned that amrita lay hidden somewhere at the bottom of the ocean. 

Desirous of immortality, they set up a dredging operation in order to recover the elixir.  They wrapped Vasuki, the king of the serpents, around Mandara, a mountain perched in the middle of the ocean. 

The Asuras grabbed Vasuki by the head while the Devas seized him by the tail.  Using the mountain as a churning staff and the serpent as a cord, they set to churning the ocean.  Their efforts stirred up the ocean depths, killing many marine creatures and releasing any number of wondrous beings.  Finally, amrita itself bubbled to the surface.  Predictably, the tenuous alliance between Devas and Asuras disintegrated at its sight, and they set to fighting greedily for the prize. 

Recurring to both subterfuge and might, the Devas prevailed in the struggle and drank the elixir, while the Asuras found themselves compelled to flee into the bowels of the earth and the depths of the ocean.

Amrita or Amrit 

According to Dharmic religions, the immortal nectar or ambrosia (of which it is a cognate). It is the drink of the gods, which grants them immortality. In Sanskrit the word amrita literally means "without death", and is often referred to in texts as nectar.
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Gens Una Sumus
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« Reply #17 on: April 29, 2007, 10:20:06 pm »

In Hinduism

Amrit features in the Samudra manthan myth, where the gods, because of a curse from the sage Durvasa, begin to lose their immortality. With the help of the asuras (demons), they churned the sea in order to find the nectar of immortality, amrit. After drinking it, the gods regained their immortality and defeated the demons.

In yogic philosophy (see yoga, Hindu philosophy) amrita is a fluid that can flow from the pineal gland down the throat in deep states of meditation. It is considered quite a boon: some yogic texts say that one drop is enough to conquer death and achieve immortality.[citation needed]

"Amrit" is also a common Hindu first name for men; the feminine is "Amritā".

In Sikhism

Amrit is the name of the holy water used in the baptism ceremony (known as Amrit Sanchar or Amrit Chhakhna by the Sikhs). This ceremony is observed to initiate the Sikhs into the Khalsa brotherhood. The ceremony requires the drinking of the Amrit. This water is created by mixing a number of soluble ingredients, including sugar, and is then mixed with a Khanda (a type of sword) with the accompaniment of scriptural recitation of five sacred Banis (chants).

In Buddhism

Amrita, under its Tibetan name of dutsi, also features in Tibetan Buddhist mythology, where it is linked to the killing of the monster Rahu by Vajrapani, whose blood dripped onto the surface of this earth, causing all kinds of medicinal plants to grow - which are now used to make dutsi...

Tantric Vocabulary

Anja - 6th Chakra, "the third eye"
Asana - a physical posture, or yoga related position
Amrita -female ejaculate; The Nectar of the Goddess; Fountain of youth
Ananda - divine bliss, oneness with higher realms of holy peace
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Gens Una Sumus
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« Reply #18 on: April 29, 2007, 10:30:40 pm »


In ancient Greek mythology, Ambrosia (Greek αμβροσία) is sometimes the food, sometimes the drink, of the gods, often depicted as conferring immortality on whoever consumes it.

Ambrosia is very closely related to the gods' other form of sustenance, nectar. The two terms may not not have originally been distinguished, though in Homer's poems and later works, nectar is the drink and ambrosia the food. On the other hand, in Alcman, nectar is the food, and in Sappho and Anaxandrides, ambrosia is the drink. Both are fragrant, and may be used as perfume.


The word has generally been derived from Greek a- ("not") and mbrotos ("mortal"); hence the food or drink of the immortals.

The classical scholar Arthur Woollgar Verrall, however, denied that there is any clear example in which the word ambrosios necessarily means immortal, and preferred to explain it as "fragrant," a sense which is always suitable. If so, the word may be derived from the Semitic MBR ("amber", which when burned is resinously fragrant; compare "ambergris") to which Eastern nations attribute miraculous properties. In Europe, honey-colored amber, sometimes far from its natural source, was already a grave gift in Neolithic times and was still worn in the 7th century CE as a talisman by druidic Frisians, though St. Eligius warned "No woman should presume to hang amber from her neck."

W. H. Roscher thinks that both nectar and ambrosia were kinds of honey, in which case their power of conferring immortality would be due to the supposed healing and cleansing power of honey, which is in fact aseptic, and because fermented honey (mead) preceded wine as an entheogen in the Aegean world: the Great Goddess of Crete on some Minoan seals had a bee face: compare Merope and Melissa.

Examples of ambrosia in mythology

    * Thetis anointed the infant Achilles with ambrosia and passed the child through the fire to make him immortal—a familiar Phoenician custom—but Peleus, appalled, stopped her.
    * In the Iliad xvi, Apollo washes the black blood from the corpse of Sarpedon and anoints it with ambrosia, readying it for its dreamlike return to Sarpedon's native Lycia. Similarly, Thetis anoints the corpse of Patroclus in order to preserve it. Additionally, both ambrosia and nectar are depicted as unguents (xiv. 170; xix. 38).
    * In the Odyssey, Calypso is described as having "spread a table with ambrosia and set it by Hermes, and mixed the rosy-red nectar." It is ambiguous whether he means the nectar itself is rosy-red, or if he is describing a rosy-red nectar Hermes drinks along with the ambrosia. Later, Circe mentions to Odysseus[1] that a flock of doves are the bringers of ambrosia to Olympus.
    * One of the impieties of Tantalus, according to Pindar, was that he offered to his guests the ambrosia of the Deathless Ones, a theft akin to that of Prometheus, Karl Kerenyi noted (in Heroes of the Greeks).
    * In the Homeric hymn to Aphrodite, the goddess uses "ambrosian oil" as perfume, "divinely sweet, and made fragrant for her sake."

See also

    * Ichor, blood of the Greek gods, related to ambrosia.
    * Amrita, of Hindu mythology, a drink which confers immortality on the gods, and a cognate of ambrosia


In Greek mythology, ichor (Greek ἰχώρ) is the mineral that is the Greek gods' blood, sometimes said to have been present in ambrosia or nectar.
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« Reply #19 on: April 29, 2007, 10:35:22 pm »


- From Wikipedia

(modern understanding, boreas)

Mana is a traditional term that refers to a concept among the speakers of Oceanic languages, including Melanesians, Polynesians, and Micronesians. It is a force or quality that resides in people, animals, and inanimate objects and that instills in the appreciative observer a sense of respect or wonder. In anthropological discourse, mana as a generalized concept has attained a significant amount of interest; often understood as a precursor to formal religion. It has commonly been interpreted as "the stuff of which magic is formed", as well as the substance of which souls are made.

Modern fantasy fiction, computer and role-playing games, have adopted mana as a term for magic points—an expendable resource out of which magic users form their magical spells.

Mana should not be confused with the Biblical manna (also spelled mana or mannah) which, according to the Bible (Exodus, chapter 16), provided sustenance for the Israelites.

Mana in Oceanic culture

The concept is important in Polynesian religion and its modern use is a result of the popularization of the concept by anthropology and, to a great extent, by certain varieties of fantasy fiction (see Mana in fantasy, below). In Polynesian culture (for example, Hawaiian and Māori) mana is most similar to the English concept of respect; sharing elements of respect, authority, power and prestige; however, it shares aspects of responsibility, balance and purity as well. The word’s meaning is complex because mana is a basic and important foundation to the Hawaiian concept of spirituality, religion, society and the whole of reality.

To have mana is to have influence and authority. This property and essence-quality of mana is not limited to persons—peoples, governments, places and inanimate objects can possess mana. In Hawaiian, mana loa means great power or almighty though akua would more commonly be used to refer to God.

Mana in Melanesian culture

Melanesian mana is thought to be a sacred impersonal force existing in the universe. Mana can be in people, animals, plants and objects. Similar to the idea of efficacy, or sometimes better known as luck, the Melanesians thought all success was traced back to mana. One could acquire or manipulate this luck in different ways (for example through magic). Certain objects that have mana can change a person’s luck.

Examples of such objects would be charms or amulets. For instance if a very prosperous hunter used a charm that had mana and he gave it to another person then people believed that the prosperous hunter’s luck would transfer to the next holder of the charm. Mana also means pride, in New Zealand Māori.

Universal archetype

The concept of mana has been in various other cultures the power of magic. However, it was not the only principle and others included the concept of sympathetic magic and of seeking the intervention of a specific supernatural being, whether deity, saint or deceased ancestor.

The magic of mana was embedded into all talismans and fetishes, whether devoted to ancient Gods, Roman Catholic saint relics, the spirits of the ancestors or the underlying element that makes up the universe and all life within it. The concept of mana has been used in various cultures to justify human sacrifices because the living-force or blood of sacrificial victims might contain supernatural powers whose offering would please a deity.

Similar cultural concepts

The concept of a life-energy inherent in all living beings seems to be a fairly universal archetype, and appears in numerous ancient religions and systems of metaphysics.

Analogies to mana in other societies include:

    * Roman mythology : numina
    * Algonquian-Wakashan mythology : manito
    * Australian Aboriginal mythology : maban
    * Egyptian mythology : ka
    * Finnish mythology : Väki
    * Greek mythology : ichor
    * Inuit mythology : inua, sila
    * Leni Lenape mythology : manetuwak
    * Norse mythology : seid
    * Salish-Kootenai mythology : sumesh
    * Yoruba mythology : oloddumare
    * Yoga : Kundalini
    * Basque mythology : Adur

Also related are the philosophical concepts of:

    * Chinese Philisophy  : qi (or chi), Tao
    * Japanese philosophy : ki, rei; Ryukyuan mabui
    * European alchemy and philosophy : aether, (or ether), quintessence
    * Hindu philosophy : prana
    * Tibetan Buddhism & Bön : Loong or lung.

Mana in anthropological discourse

Mana came to the attention of the anthropological community with the English missionary Robert Henry Codrington's (1830-1922) work The Melanesians (1891). It has since been discussed by anthropologists such as Emile Durkheim (1912), Marcel Mauss (1924), Claude Lévi-Strauss (1950) and Roger Keesing (1984).

More on;

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« Reply #20 on: April 29, 2007, 10:38:16 pm »


Dutsi is the Tibetan term for Amrita, and usually refers to a herbal medicine made during ceremonies involving many high lamas in Tibetan Buddhism, known as drubchens.

It usually takes the form of small, dark-brown grains that are taken with water, or dissolved in very weak solutions of alcohol, and is said to improve physical and spiritual wellbeing.

Dutsi features in the mythology of Tibetan Buddhism, specifically the so-called Legend of Chakdor. According to this, all the buddhas gather on top of Mount Meru to consider how to obtain dutsi, the elixir of life, as an antidote to Hala, the source of human illness that the demons have in their possession. They churn the ocean and procure the dutsi which they entrust to the protector, Vajrapani. However, the monster Rahu manages to steal it, drinks it and urinates it back into the vessel that it had been put into by the Buddhas. Realising what has happened, Vajrapani sets out to kill Rahu. He questions the Sun as to the demon's whereabouts, but the Sun fears retaliation from Rahu. The Moon felt no different, but still was willing to help the cause, and reveals where Rahu is hiding. Vajrapani slays him over and over again, and wherever the blood of Rahu dripped onto the surface of this earth, it caused to spring up all manner of medicinal plants - which are now used to make dutsi.
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« Reply #21 on: April 29, 2007, 10:43:54 pm »


From Wikipedia;

Soma (Sanskrit: सोमः), or Haoma (Avestan), from Proto-Indo-Iranian *sauma-, was a ritual drink of importance among the early Indo-Iranians, and the later Vedic and greater Persian cultures. It is frequently mentioned in the Rigveda, which contains many hymns praising its energizing or intoxicating qualities. In the Avesta, Haoma has an entire Yasht dedicated to it.

It is described as prepared by pressing juice from the stalks of a certain mountain plant, which has been variously hypothesized to be a psychedelic mushroom, cannabis, peganum harmala, or ephedra. In both Vedic and Zoroastrian tradition, the drink is identified with the plant, and also personified as a divinity, the three forming a religious or mythological unity.


Both Soma and the Avestan Haoma are derived from Proto-Indo-Iranian *sauma-. The name of the Scythian tribe Hauma-varga is related to the word, and probably connected with the ritual. The word is derived from an Indo-Iranian root *sav- (Sanskrit sav-) "to press", i.e. *sav-ma- is the drink prepared by pressing the stalks of a plant (cf. es-presso). The root is probably Proto-Indo-European (*sewh-), and also appears in son (from *suhnu-, "pressed out" i.e. "newly born").

Vedic Soma

In the Vedas, Soma is portrayed as sacred and as a god (deva). The god, the drink and the plant probably referred to the same entity, or at least the differentiation was ambiguous. In this aspect, Soma is similar to the Greek ambrosia (cognate to amrita); it is what the gods drink, and what made them deities. Indra and Agni are portrayed as consuming Soma in copious quantities. The consumption of Soma by human beings was probably under the belief that it bestowed divine qualities on them.

In the Rigveda

The Rigveda (8.48.3, tr. Griffith) states,

    a ápāma sómam amŕtā abhūmâganma jyótir ávidāma devân
    c kíṃ nūnám asmân kṛṇavad árātiḥ kím u dhūrtír amṛta mártyasya
    We have drunk Soma and become immortal; we have attained the light, the Gods discovered.
    Now what may foeman's malice do to harm us? What, O Immortal, mortal man's deception?

The Ninth Mandala of the Rigveda is known as the Soma Mandala. It consists entirely of hymns addressed to Soma Pavamana ("purified Soma"). The drink Soma was kept and distributed by the Gandharvas. The Rigveda associates the Sushoma, Arjikiya and other regions with Soma (e.g. 8.7.29; 8.64.10-11). Sharyanavat was possibly the name of a pond or lake on the banks of which Soma could be found.

The plant is described as growing in the mountains (giristha, cf. Orestes), with long stalks, and of yellow or tawny (hari) colour. The drink is prepared by priests pounding the stalks with stones, an occupation that creates tapas (literally "heat", later referring to "spiritual excitement" in particular). The juice so gathered is mixed with other ingredients (including milk and honey) before it is drunk.

Growing far away, in the mountains, Soma had to be purchased from travelling traders. The plant supposedly grew in the Hindukush and thus it had to be imported to the Punjab region.[citation needed] Later, knowledge of the plant was lost altogether, and Indian ritual reflects this, in expiatory prayers apologizing to the gods for the use of a substitute plant (e.g. rhubarb) because Soma had become unavailable.

In Hinduism

In Hindu art, the god Soma was depicted as a bull or bird, and sometimes as an embryo, but rarely as an adult human. In Hinduism, the god Soma evolved into a lunar deity, and became associated with the underworld. The moon is the cup from which the gods drink Soma, and so Soma became identified with the moon god Chandra. A waxing moon meant Soma was recreating himself, ready to be drunk again. Alternatively, Soma's twenty-seven wives were daughters of Daksha, who felt he paid too much attention to just one of his wives, Rohini. He cursed him to wither and die, but the wives intervened and the death became periodic and temporary, and is symbolized by the waxing and waning of the moon.


    * Bakels, C.C. 2003. “The contents of ceramic vessels in the Bactria-Margiana Archaeological Complex, Turkmenistan.” in Electronic Journal of Vedic Studies, Vol. 9. Issue 1c (May 5) [1]
    * Bhishagratna, Kunjalal (tr.) Susruta Samhita. Varanasi: Chowkhama Sanksrit Series, 1981.
    * Frawley, David. The Rig Veda and the History of India. Aditya Prakashan, 2001. ISBN 81-7742-039-9
    * Jay, Mike. Blue Tide: The Search for Soma. Autonomedia, 1999.
    * McDonald, A. "A botanical perspective on the identity of soma (Nelumbo nucifera Gaertn.) based on scriptural and iconographic records" in Econmic Botany 2004;58:S147-S173
    * Nyberg, Harri, The problem of the Aryans and the Soma: The botanical evidence, in: The Indo-Aryans of Ancient South Asia ed. G. Erdosy, de Gruyter (1995), 382–406.
    * Parpola, Asko, "The problem of the Aryans and the Soma: Textual-linguistic and archaeological evidence" in The Indo-Aryans of Ancient South Asia ed. G. Erdosy, de Gruyter (1995), 353–381.

# PBS. Secrets of the Dead. Day of the Zulu ( Retrieved Feb. 5, 2005.
# Rudgley, Richard. Soma article from The Encyclopedia of Psychoactive Substances. Little, Brown and Company (1998) (
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« Reply #22 on: April 29, 2007, 10:45:19 pm »


Panchamruta (Panch= five, Amruta=ambrosia) is used in Puja (India). It is made by mixing five saatvic, or wholesome and healthy ingredients: milk, honey, ghee, yogurt, and sugar.
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« Reply #23 on: April 29, 2007, 11:11:08 pm »


"Hail to the jewel in the lotus..."
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