At the beginning of the COVID-19 situation, I wrote about the naga energies that were awakened by the intensified anger and hatred that had been churning through the global populace for the previous several years. That iron-fire force has played out, and now we enter a snake year itself. There is no end of material on the mythology, folklore, and important religious traditions associated with the snake, coming from cultures all over the globe. And within the Himalayas, as in ancient India, the reality of their presence became well established in the psyche of the peoples of Bhutan, Nepal, and Tibet. As non-human or extra-dimensional entities, Nagas have a significant impact on a diverse range of human affairs, such as influencing the weather, natural disasters, wealth and poverty, health and sickness, and so on. Their actions can be highly beneficial, acting as our allies, not only for our material benefit but also with regard to our spiritual journey. On the other hand, naturally malicious or enraged, they disrupt weather, create contagion, and generate catastrophic events, even playing a role in the generation of cancers and pandemics.
So it is no surprise that innumerable rituals, prayers, and offerings are made to propitiate or, on the contrary, dominate the nagas. The problem is that there are nagas on the side of light and even practitioners of the Dharma, but also clans who are inherently noxious. Thus the skilled practitioner needs to know when to invite, when to assist, when to suppress. Also, as is well known, nagas require immaculately clean offerings and become sick from the effects of pollution, contaminated offerings or desecration of their natural habitat. They can become sick from these situations and may retaliate appropriately, inflicting illness or creating climatic disruptions.
Below is a simple naga offering used within the realm of Chöd, from my translation of the Precious Rosary of Chö Feasts (Rinpoche Tsokley Trengwa), wherein the body itself is the basis of the infinite valuable offerings that we proffer in order to seek their aid. But as always in Vajrayana, there is the ritual or textual framework for our practice, and there is the engendering of an actual lived experience. This is where the “rubber meets the road” and Vajrayana comes to life. Whether reciting a sadhana, just approaching a new area, or sitting in your living room, it is very worthwhile to simply rest one’s being and open one’s mind and listen. The sincere intent to meet the nagas, the kings, queens, warriors, workers, and various classes of those realms, and to help them through mantra, visualization, or offerings, opens the door. A rich, rewarding and fascinating relationship awaits.
Vajrayana, after all, as defined by Machig Labdrön is “ar-la-tay”—stepping to the edge, going beyond the ordinary, taking flight into an unknown sky. Without that, there are only words on paper and images in our head. Naga’s are the custodians of treasure beneath the earth and under the seas, and this year is an ideal opportunity for the vast and fathmless storehouse of the Dharma to terrify, awaken, and enthrall you.
The Body Offering
My body, this material aggregate, become a reservoir of flesh and blood,
mongooses and wish-fulfilling trees, pleasure gardens,
mansions, mountains, wish-fulfilling gems,
fragrant smells, medicines, desirable form,
sound, smell, taste, and touch—
All the necessary requisites of the Nagas,
there is not even one that I don’t have;
Whatever you want or need, I can provide;
To the class of Nagas I make offering;
Accept it leaving no remainder;
May your mind become satisfied and joyful’
Your disturbed and negative thoughts being pacified,
may you develop altruistic mind and ultimately attain Buddhahood.Phat Phat!
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