Podcasts about Nagas

In this episode of A Psychic's Story, Tatyanna Wright helps us journey into the ancient lore of the Nagas – serpentine beings revered in mythologies across various cultures. Often seen as both protectors and gatekeepers of hidden wisdom, the Nagas are believed to guard sacred texts, powerful treasures, and esoteric knowledge passed down through the ages. Together, Nichole and Tatyanna explore:The origins of the Nagas.Their role as guardians of divine and mystical wisdom.Stories about these enigmatic beings.How the Nagas influence spiritual practices today.Practices to connect with their energy.Ready to learn about the Nagas and/or connect with them? You won't want to miss this episode! Find out more about Tatyanna via her website at tatyannawright.com, her podcast The Conscious Diva, Instagram @The_Conscious_Diva or YouTube. Thanks to listeners, A Psychic's Story is a top 0.5% global, #3 spiritual and #7 psychic podcast. If you enjoyed this episode, please consider leaving a review wherever you get your podcasts or even sharing it with someone who would benefit from hearing it. Your support like this helps A Psychic's Story continue to create meaningful content. A Psychic's Story wouldn't be possible without your support so THANK YOU for listening. If you'd like to further support the podcast, please:SUBSCRIBE in your favorite podcast player.FOLLOW @apsychicsstory on Instagram. BOOK a session with Nichole.SIGN-UP to receive emails, news, alerts and more from A Psychic's Story.BECOME a Psychic Club member on Patreon to access additional content. This podcast is intended to inspire you on your personal journey toward inner peace. The podcast host, co-hosts or guests are not psychologists or medical doctors and do not offer any professional health or medical advice. If you are suffering from any psychological or medical conditions, please seek help from a qualified health professional.Support the show

Listen to the Full Episode on YouTube : https://youtu.be/XnmHegoT5A0?si=UufNEaXJ0QUFv9aLListen to the Full Episode on Spotify:https://open.spotify.com/episode/1fTm630IEN3v2Kt3BqnGOY?si=2217b49959b646faIn this best episode on gods, myths, and storytelling, we revisit our conversation with Devdutt Pattanaik, an Indian author, speaker, and illustrator renowned for his work on Indian mythology. His bestselling books have been praised by the likes of Neil Gaiman and Ashwin Sanghi. This episode premiered on October 7, 2022.This episode explores:The many versions of the RamayanaChitragupta's role and references to Yama in the MahabharataThe perception of beauty in mythology: Are good people fair and bad people ugly?The Secret of the Nagas and its deeper meaningsRegeneration and rebirth as explained in the Garuda PuranaA fascinating deep dive into mythology, symbolism, and storytelling with one of India's most insightful mythologists. Listen now!

A lot of our ancestors had tattoos and that's quite surprising. People don't really know what the tattoos on their grandparents mean. A number of archivists have come up in India in the last 10 years who have felt the need to document this, question their grandparents, and also to look into their communities' histories through the tattoos that they no longer have. Here is a tradition that we have lost but it's something that we now consider so trendy." Naman P Ahuja, editor, 'Indian Tattoos; Only Skin Deep?' talks to Manjula Narayan about traditional Indian tattoos from communities as varied as the Baigas, Pashtuns, Todas and the Nagas, the vanished south Indian tattoos recorded by LK Ananthakrishna Iyer in the 1930s, why people yearn to mark their lover's name on their body, tattoos as talisman, caste markers and adornments in this world and the next, the colonial encounter and the disappearance of traditional tattoos among many groups, and why it's harder to reconstruct a history of Indian men's tattoos

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Many religions believe the Nagas were an ancient race of superpowered serpent people from South East Asia. But did they really slither their way across the continent? Athena and Tiernan look into whether snake people really ruled kingdoms and bring you all the information. Brought to you by Small Wardour, makers of some of the best podcasts for kids. *** If your chief detectives want to hear more from the investigations, including more compelling evidence and extra fun facts, then you can become a paid subscriber of the show. Just click Subscribe on Apple Podcasts or visit patreon.com/bustortrustpodcast to get access to weekly bonus episodes, ad-free and early listening and exclusive extras. Your support will help us to investigate even more amazing mysteries. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Talks stall amid NSCN-IM's demand for separate flag, constitution. Analysts say, by projecting a hardline front, NSCN-IM is trying to retain its influence among the Nagas.----more--------more----https://theprint.in/politics/why-is-nscn-im-upping-the-ante-on-manipur-2015-framework-agreement-on-naga-political-solution/2212229/

Become Your Own Astrologer - Watch the free workshop now: https://www.quietmindastrology.com/freeworkshop This is a guided practice for the New Moon in Aslesha - Good to do anytime in the beginning of August. This is working with the subconscious mind, Kundalini energy and shedding old identities. The new moon in Ashlesha Nakshatra is a time of profound introspection and transformation, inviting us to explore the depths of our subconscious and embrace the mysteries of our inner world. Ashlesha, represented by the coiled serpent, is associated with intuition, wisdom, and the power to shed old skins for new growth. This nakshatra is ruled by the Nagas, the serpent deities, who symbolize the kundalini energy and the latent potential within us all. During this new moon, the energy of Ashlesha encourages us to delve deep into our psyche, uncovering hidden truths and releasing what no longer serves us. This period is ideal for letting go of toxic patterns and emotional baggage, allowing space for healing and renewal. The transformative energy of Ashlesha supports us in embracing our shadow side, acknowledging the parts of ourselves we often hide away, and integrating them into our conscious awareness. It is a time to trust our intuition and follow our inner guidance, as the serpent's energy heightens our senses and perception. As the moon renews itself in this nakshatra, we are reminded of the cyclical nature of life and the beauty of transformation. By embracing the lessons of Ashlesha, we can emerge from this period with a deeper understanding of ourselves and a renewed sense of purpose and clarity. 00:00 Recommendations to setup your space 01:37 Meditation begins 17:12 How to integrate and apply what came up in your practice. Free Weekly Horoscopes & Exclusive offers: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://www.quietmindastrology.com/freehoroscopes⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Free Vedic Birth Chart & Training: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://www.quietmindastrology.com/freebirthchart⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Instagram: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://www.instagram.com/quietmindastrology⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠YouTube⁠: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://www.quietmindastrology.com/youtube⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Mentorship: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠http://www.quietmindastrology.com/mentorship⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Keywords: nakshatras, grahas (planets), rashi (zodiac signs), bhavas (houses), mahadasha, antardasha, jyotish (astrology), yoga (planetary combinations), doshas (afflictions), kundali (birth chart), transits, retrograde, aspects, dasha system, remedies, mantras, shani, chani, chandra, mangala, Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, Pisces. Sun, Moon, Mercury, Venus, Mars, Jupiter, Saturn, Uranus, Neptune, Pluto, Rahu, Ketu.

Everyone's favorite podcast covering decades old American Football manga is back with more Eyeshield 21 content! In this episode, hosts Derek and James begin reading volume 23 of Eyeshield 21, "Then Came The showdown". The dust has settled, who will come out on top between the Devilbats and Nagas?? (Also we really go off the rails to start lmao) Timestamps and links: 00:16:58 Volume Start/Chapter 197 00:40:24 Chapter 198 00:56:20 Chapter 199 01:04:39 Chapter 200 Special thanks to everyone listening, and to James and/or Derek (myself) for editing this episode. Show support for the show by following our Twitter at @devilbatpod, becoming a monthly supporter on Spotify for Podcasters, or by sending in questions to be read on air by Twitter, Email (Devilbatpod@gmail.com), or by using Spotify for Podcasters audio messaging system linked in this description. --- Send in a voice message: https://podcasters.spotify.com/pod/show/devilbatpod/message Support this podcast: https://podcasters.spotify.com/pod/show/devilbatpod/support

In this episode of the It's A Mimic! podcast, the panel of Dungeon Masters slithers up to some of the most iconic enemies in Dungeons & Dragons, the snake-like spellcasters known as Nagas! Cold Open 0:00 Opening Theme 3:30 Intro 3:52 Info Break 8:22 Overview 9:57 Guardian Naga 23:19 Spirit Naga 42:53 Bone Naga 1:06:08 Info Break 1:25:27 Outro 1:25:57 Closing Theme 1:30:51 Bloopers 1:31:18 DON'T FORGET TO LIKE & SUBSCRIBE! Find Us On: Patreon at https://www.patreon.com/user?u=84724626 Website at https://www.itsamimic.com iTunes at https://itunes.apple.com/ca/podcast/its-a-mimic/id1450770037 Spotify at https://open.spotify.com/show/3Y19VxSxLKyfg0gY0yUeU1 Podbean at https://itsamimic.podbean.com/ YouTube at https://www.youtube.com/channel/UCzQmvEufzxPHWrFSZbB8uuw Social: Facebook at https://www.facebook.com/itsamimic/ Instagram at https://www.instagram.com/itsamimic/?hl=en Reddit at https://www.reddit.com/r/ItsaMimic/ Email at info@itsamimic.com Dungeon Master 1:  Pepperina Sparklegem Dungeon Master 2:  Megan Lengle Dungeon Master 3:  Adam Nason Narrator:  Miaca Williams Written by:  Pepperina Sparklegem and Adam Nason Director:  Pepperina Sparklegem and Adam Nason Editor:  Adam Nason Executive Producer:  Adam Nason Intro/Outro Music by:  Cory Wiebe All other music provided by Tyler Gibson at https://www.instagram.com/melodicasmusic Logo by:  Katie Skidmore at https://www.instagram.com/clementineartportraits/ This episode is meant to be used as an inspirational supplement for Dungeons & Dragons 5th Edition and tabletop roleplaying games in general.  It's A Mimic! does not own the rights to any Wizards of the Coasts products. Artwork included in this episode's video visualizations is published and/or owned by Wizards of the Coast.

Buddhism Reference – Nagas. An ancient term from Hindu mythologies of a creature relegated to the underworlds by Brahma; these dragons or serpents are used as helpful protectors of living beings in Buddhism. E-books - “Buddhism Reference – Now Available   Threefoldlotus.com/home/Ebooks.htm

“We don't see things as they are; we see them as we are.” – origin unknown / we all perceive the world through a uniquely programed mind /  Religion = regulation for the purpose of checking sin, Yoga = regulation for purpose of clear perception / one must carefully choose and maintain the files downloaded to the mind / the Nagas are concerned with wealth and sex / the yogi will voluntarily give up wealth and sex for truth perception / prayers from different planetary perspectives SB 7.8.47-53

“We don't see things as they are; we see them as we are.” – origin unknown / we each perceive the world through a uniquely programed mind /  Religion = regulation for the purpose of checking sin, Yoga = regulation for purpose of clear perception / one must carefully choose and maintain the files downloaded to the mind / the Nagas are concerned with wealth and sex / the yogi will voluntarily give up wealth and sex for truth perception / prayers from different planetary perspectives SB 7.8.47-53

Everyone's favorite podcast covering decades old American Football manga is back with more Eyeshield 21 content! In this episode, hosts Derek and James continue reading volume 22 of Eyeshield 21, "Time Out - 0". As the final seconds tick down, who will come out the victor of the Nagas vs. Devilbats?!? Timestamps and links: 00:02:05 Volume Start/Chapter 192 00:17:33 Chapter 193 00:34:54 Chapter 194 00:44:17 Chapter 195 00:57:49 Chapter 196 Special thanks to everyone listening, and to James and/or Derek (myself) for editing this episode. Show support for the show by following our Twitter at @devilbatpod, becoming a monthly supporter on Spotify for Podcasters, or by sending in questions to be read on air by Twitter, Email (Devilbatpod@gmail.com), or by using Spotify for Podcasters audio messaging system linked in this description. --- Send in a voice message: https://podcasters.spotify.com/pod/show/devilbatpod/message Support this podcast: https://podcasters.spotify.com/pod/show/devilbatpod/support

Last time we spoke about General Douglas MacArthur's operations against western New Guinea  Operation Desecrate One, and the death of Admiral Koga. MacArthur unleashed hell from the skies above against Hollandia and other key target in the Western parts of New Guinea. Accompanying this was Operation Desecrate One, a carrier raid against Palau followed by strikes on Yap and Woleai in the eastern Carolines, in order to prevent the Japanese from reinforcing Western New Guinea. Lastly the commander in chief of the IJN, Admiral Koga, like his predecessor, met his end at the hands of an aircraft crash. But the Japanese had not just lost their commander in chief, they also lost the Z Plan to the allies. The Z Plan documents were taken by Filipino guerillas and found their way to Nimitz who would put them to good use in the future battle of the Philippine sea. This episode is the Battle of Kohima Welcome to the Pacific War Podcast Week by Week, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about world war two? Kings and Generals have an assortment of episodes on world war two and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel you can find a few videos all the way from the Opium Wars of the 1800's until the end of the Pacific War in 1945.  We are back in the exciting Burma Front to start off this podcast. The Japanese attack against Imphal was being directed by the ambitious and to be frank, quite insane General Mutaguchi Renya. Mutaguchi sought to seize Imphal by a combination of guile, dislocation and surprise. Mutaguchi needed to destroy the British-Indian army at Imphal while also cutting off their rear escape at Kohima. Operation U-Go, was not Go-ing very well, yet I made a pun. The Indian troops were digging their heels in, providing much more resistance than expected. Added to this the Chindits unleashed Operation Thursday, delivering a dangerous thrust into the Japanese flank. Now last we left off, the Japanese 33rd and 15th divisions were launching their first attacks against Imphal, while General Sato's 31st division advanced northwest upon Kohima. Sato's intentions were to cut off the British-Indian defenders  by taking Kohima and seizing the vast depots and stores of Dimapur. To defend Kohima and Dimapur, General Slim had given the task to Major-General Robert, whose HQ was at Dimapur. Robert had the Kohima Garrison at his disposal,  roughly 2500-strong men led by Colonel Hugh Richards since March 22nd,  built around the 1st Assam Regiment. The 1st Assam Regiment was led by Lt Colonel William Felix “Bruno” Brown, and they had orders to “fight to the last man” at the Jessami-Kharasom position. Now relief was going to be provided by Lt General Montagu Stopford whose 33rd corps, formed around the 5th and 7th indian divisions and British 2nd division arrived in early april. Stopford planned to concentrate his men at Jorhat, about 105km north-east of Dimapur, where they could be ready to launch a counterstroke against Dimapur. A single brigade would be dispatched as soon as it arrived to defend the Nichugard Pass, about 13km south-east of Kohima on the road to Dimapur. They would support the 161st Brigade already at Dimapur and the 23rd Long Range Penetration Brigade of Brigadier Lancelot Perowne was going to reinforce Kohima by April 12th. Lancelot's group would disrupt and cut the Japanese lines of communication back to the Chindwin. Meanwhile, General Yamauchi's 15th division and General Sato's 33rd division were on their way towards the Imphal-Kohima road. South of them was the Honda Raiding Unit, built around the 3rd Battalion of the 67th Infantry Regiment. Their job was to cut off the road at the Kangpokpi Mission in the Ukhrul area. Luckily for Honda and his men, they were able to dodge the catastrophic battle at Sangshak. His unit would reach the road by the 28th, blowing up a bridge near Kangpokpi. There were other units performing similar roles, such as Colonel Matsumura Hiroshi's 60th regiment who were given the task of cutting off the road at Satarmaina. After the Battle of Sangshak, the Hiroshi's Unit advanced through Lamu, Tongou, Shongphel, Nungga and Angam cutting the Imphal-Kohima Road at Satarmaina by April 3rd. There was also Colonel Omoto Kisaso's 51st regiment, who advanced against Hill 4950 by March 31st encountering little to no resistance. After this they advanced further and took Hill 4192 on April 1st.  Up in the north, the 3rd battalion, 138th regiment had advanced through Layshi without much opposition while the bulk of the division approached Jessami. On the 26th, Colonel Torikai Tsuneo's 138th regiment crashed into defensive positions held by the 1st Assam Regiment who held their enemy at bay for 5 days. General Slim watched over the developments at Sangshak and Jessami with great interest. Then a unit captured Japanese order from Sangshak confirmed his worst fears. “Within a week of the start of the Japanese offensive, it became clear that the situation in the Kohima area was likely to be even more dangerous than that at Imphal. Not only were the enemy columns closing in on Kohima at much greater speed than I had expected, but they were obviously in much greater strength.” Slim had expected a strike against Kohima by a Japanese regiment, but the entire 31st Division was on its way. “We were  not prepared for so heavy a thrust. Kohima with its rather scratch garrison and, what was worse, Dimapur with no garrison at all, were in deadly peril.” Luckily, the rapid arrival of the 161st Brigade at Dimapur and the dispatch of the 33rd Corps to reinforce Kohima could give him a fighting chance.  Both locations received attacks on the 26th, and over the next five days both units held their own. But they had lost communications with Kohima, and recall orders could not be issued. A American colonel flew a Piper Cub to airdrop orders, which Brown finally received on the 31st. Brown pulled back April 1st, but Lt Young never got the message. On his own ordered his men out. “I shall be the last man,” he declared, and with difficulty got his company moving toward Kohima. No one ever saw Young alive again, nor was his body identified. The 1st battalion, 58th regiment had also been dispatched from Ukhrul on the 24th and would cut the Imphal-Kohima road at Tuphema by March 30th.  After the disastrous battle at Sangshak, General Miyazaki ordered a battalion to head over to Pulomi, while the 3rd battalion, 58th regiment advanced to Kohima via Chakhabama and the rest of his unit advanced to Kohima using the road. Sato planned to launch a two-pronged assault against Kohima, with Colonel Fukunaga Ten's 58th regiment from the south while the 138th regiment swung around Naga village to cut off the Dimapur road. This saw a race to feed units into Dimapur before the Japanese arrived. The first units of Major General Grover 2nd division arrived in piecemeal to Dimapur between April 1st and 11th. They came by small-gauge steam train arriving at Dimapur in a panic. The undefended base area expecting attack at any moment and riven with rumors of the impending arrival of the Japanese. Stopfords men were still several days away by the end of March, prompting Slim to order Brigadier Dermot Warren's 161st brigade to rush over to Kohima. By April 3rd, Stopford established his HQ at Jorhat, where he made a disastrous blunder. Stopford at this point was still under the belief the Japanese main objective was Dimapur. He had some false intelligence indicating Japanese units were at any moment in the process of outflanking Kohima. With this knowledge he ordered 161st to evacuate Kohima immediately. For the units currently at Kohima, they could not believe the order. Warren, Colonel Hugh Richards and the civilian Deputy Commissioner, Charles Pawsey - were aghast at, and vehemently protested the decision. When told that the Japanese were outflanking Kohima to the north Pawsey scoffed, retorting that if true, 'my Nagas would have told me'. Major General Ranking, believing that Stopford was making a mistake, went over the head of his new superior officer and called Slim directly by telephone to petition him to leave Warren at Kohima. General Slim, perhaps unwilling to overrule Stopford, and in any case as convinced as Stopford that Dimapur was the Japanese objective, confirmed Stopford's original order. Warren's 161st Brigade, which had been in the process of organizing the desperately needed defense of the ridge, left Kohima virtually undefended only one day before Japanese attacks began. Had Warren's men been allowed to remain where they were the trauma of the siege that followed would have been much reduced and the stranglehold that Sato was able to maintain on the vital road to Imphal for two long months would have been significantly weaker than it turned out to be. Thus reluctantly, Warren pulled his men back towards Nichugard Pass, leaving only Colonel Richards with the original garrison. Meanwhile Sato's unit were rapidly advancing through the mountainous terrain of the Naga Hills. Japanese and INA reconnaissance patrols were able to help the unit forage for food on the go, adding to their speed. Perhaps they took some time to eat turtle eggs like Wingate advised. Sorry just had to bring up that weird one, been stuck on my mind. On the morning of April 4th, the 58th regiment began assaulting the southern edge of Kohima at GPT ridge while Miyazaki's other units were advancing through the hills and valleys leading into Kohima from the east. Colonel Hugh Richard alerted Stopford of the Japanese assault, who immediately realized his grave error. Stopford desperately sent Warren's men back over to Kohima. Yet only 446 men of the 4th Royal West Kents would manage to get to Kohima in time to help her garrison. They dug in on Kohima Ridge, which is really a series of hills running north-south along the road to Imphal. Gently sloping saddles connect each feature. Since development as a supply base a year earlier, some of its various hills had become known by their function. From south to north, they were GPT “General Purpose Transport” Ridge, Jail Hill, DIS “Detail Issue Store”, FSD “Field Supply Depot”, Kuki Picquet, and Garrison Hill. A northwest extension of Garrison Hill housed a hospital and became known as IGH “Indian General Hospital” Spur. Thick woods, interspersed with the town's and base's structures, covered most of these hills. Garrison Hill was terraced and landscaped, and included the home, complete with clubhouse and tennis court of the deputy commissioner for the area, Charles Pawsey. The Imphal-Dimapur Road skirted the ridge to the east before turning west past Garrison Hill. Treasury Hill and a Naga Village settlement overlooked the ridge from the northeast; those heights also extended north to the hamlet of Merema. Southward loomed the imposing Pulebadze Mountain, whereas three miles to the west rose a knoll topped by the village of Jotsoma. Kohima Ridge thus was overlooked by surrounding heights: Pulebadze to the south, Jotsoma to the west, and the Naga Village/Merema to the east and northeast. The same night they dug in on the ride, Sato had just launched attacks against Garrison Hill. The remainder of the brigade were not able to get in and would remain on Jotsoma ridge to the west, where Warren had emplaced his mountain guns to support the defenders. On April the 5th, the action kicked up with Fukunaga's 58th regiment attacking from the south while a vanguard overcame the Shere Regiment's sentries on the Naga Hill to the north, successfully securing a place for their artillery at Naga village. 4 mountain guns would support Miyazaki's attack, also allowing the Japanese to seize the GPT ridge. In a surprise raid, elements of the 3rd battalion, 58th regiment were able to grab the old town part of Kohima and Treasury Hill. As a result of this, Miyazaki wrongly assumed the enemy had simply withdrawn from Kohima, so he ordered his men to begin an advance upon Cheswema. This in turn gave the defenders some time to reinforce their lines. Japanese pressure on the perimeter increased on the morning of April 6, with repeated attacks by the 58th Regiment on Jail Hill. Heavy artillery and mortar fire quickly denuded trees of their foliage, snapping branches and scattering jagged splinters to accompany the whine and hiss of exploding shrapnel. By 11am the surviving defenders were forced off Jail Hill and down into the steep valley through which ran the road, and then up into the relative safety of the trees on DIS Hill, where Major Shaw's C Company were desperately digging in. The Japanese attack was relentless and, although they secured Jail Hill dominating the south-eastern edge of the Kohima Ridge, they suffered extensive casualties, including Captain Nagaya, the commander of 3rd battalion, 58th Regiment, who was killed. Major Donald Easten was also ordered to retake Jail Hill with D Company, 4th Royal West Kents, but by now the Japanese had already dug deeply into the hillside and could not be ejected without considerable expenditure of life. Easten took his company and dug them in around FSD Hill.  Since Jail Hill dominated the southern edge of the ridge defensive lines, the disappearing tree cover quickly became a problem for the defenders who were becoming more and more visible to the enemy. It got some bad, the defenders were soon forced to only move positions at night. A company of the 4/7th Rajputs were able to reinforce Kohima by the end of the night, yet overall now 2500 defenders were surrounded by over 15,000 Japanese. The lost of GPT and Jail Hill also meant the defenders had lost access to water, excluding a small spring on Garrison Hill. Richards was forced to limit the men to a single pint of water per day. On the night of the 6th, a company of the 2nd Battalion, 58th Regiment launched a frontal attack against DIS Hill screaming wildly. The fire from the awaiting Royal West Kents scythed into the attackers, as did bombs from Sergeant Victor King's mortars, landing within meters of the West Kent positions. Miyazaki kept sending more and more men, until some infiltrated the defenders positions ending in a confused hand to hand combat brawl. By dawn on the 7th, a counterattack from FSD Hill would be broken by the ferocious Japanese machine-gun and artillery fire. Sergeant-Major Haines led a spirited attack against these positions, dashing 37 meters  up the hill with a mixed group of West Kents and Gurkhas, bayonets fixed and lobbing grenades amongst the bashas. Those Japanese who ran were cut down by waiting Bren guns; those who stayed put were burned alive as the thin structures caught fire. The bakery, whose large brick ovens in peacetime produced several thousand loaves of bread each day, was more impervious to these tactics, but combat engineers destroyed the doors with the help of large quantities of gun cotton. Instead of merely blowing in the doors the ensuing explosion destroyed the entire building, only the brick ovens inside withstanding the blast. Escaping Japanese were brought down by rifle fire. Unusually, two Japanese soldiers were taken prisoner, and although one died later of his wounds, the other provided details about the strength and dispositions of the attacking forces. Captain Shiro Sato, Nagaya's successor in charge of 3rd, 58th Regiment, was killed. Over 60 Japanese were killed in this struggle alone, leading the men to mutter among themselves that this was a worse ordeal than Sangshak. One of the problems now encountered by the men of C and D Companies of the Royal West Kents was the fact that hundreds of bodies lay littered across the position, some of friends but mostly of Japanese, attracting clouds of slow-moving bluebottles that feasted on the carpet of corpses covering the ground. Attempts were made to remove bodies where it was possible, but snipers and the sheer number meant that it was not possible to dispose of them all. As the days went by the effects of artillery bombardment dispersed some of the remains, with the result that DIS Hill became an unpleasant place to defend at best, and injurious to health at worst. The West Kents attempted to burn the bodies at night, but this had a poor effect on morale as the appalling smell of burning flesh drifted across the position. Where they could, the Japanese cremated their dead.  Realizing his enemy was strongly entrenched, Miyazaki now decided to order his 3rd battalion to turn back. Meanwhile the bulk of Torikai's forces were just reaching the battlefront, so Miyazaki ordered his 1st battalion to reinforce their attack. Sato was under the belief they would be capturing the ridge at any moment, so he ordered Torikai to cut off the Kohima-Dimapur road, within the vicinity of Zubza. Sato also dispatched the reserved 124th regiment to Cheswema to get ready for an operation in the north. Torikai's 2nd battalion advanced into the Dzuzu valley, and their 6th company occupied Zubza, effectively cutting off Warren's base at Jotsoma. During that night the Japanese launched both real and 'jitter' attacks against the southern perimeter. During the next morning it was discovered, Japanese soldiers had infiltrated back onto DIS Hill during the confusion of the night, placing soldiers and a machine gun in a bunker on the top of the hill. Despite the Japanese machine guns posted on top of the hill, a hero would emerge to knock them out. A fearless 29-year-old Lance-Corporal John Harman demonstrated the type of behavior that was to lead within days to the award of a Victoria Cross, and his death. Realizing that the Japanese machine gun could cause untold damage if unchecked he crawled alone up the hill, standing up at the last minute to charge the Japanese-held bunker. Miraculously the enemy fire tore into the empty air above his head, and Harman reached the bunker door, coolly extracted the pin from a grenade, released the firing lever, counted to three, on a four-second fuse and lobbed it inside. The occupants were killed instantly and Harman returned triumphant with the captured machine gun down the hill to the cheers of his comrades. The Japanese would launch attacks through the day, gradually pushing the defenders up the hills towards Kohima. General Mutaguchi then personally ordered Sato to continue past Kohima and seize Dimapur. Now Sato and Mutaguchi did not get along well, but he reluctantly obeyed the command, sending his 3rd battalion, 138t regiment along the Merema track to Bokajan. Yet all of a sudden General Kawabe, countermanded the order and instead ordered Sato's battalion to rapidly be recalled. This was one of those famed “what if” moments. What if Sato had turned a Nelsonian blind eye to the counter order, or if he had delayed its official receipt for another 24 hours? Sato was apparently happy to obey Kawabe and withdraw to Kohima partly because his deep-seated animosity toward Mutaguchi led him to assume the army commander's demands were motivated solely by visions of military glory. Sato's hatred of Mutaguchi blinded him to the strategic possibilities offered by continuing his offensive through to Dimapur, and lost for the Japanese a crucial opportunity for victory in 1944. The failure to secure Dimapur while the British were in a state of confusion at the speed and scale of Mutaguchi's march on Delhi was indeed, as General Slim recognized, one of the great missed opportunities of the Burma war. It led directly to the failure of the Kohima thrust, and contributed to the collapse of the entire Operation. It was the consequence of Sato's lack of strategic imagination, framed by Kawabe's rejection of what he regarded as an attempt by Mutaguchi to secure for himself undying glory. What he and Sato for that matter  failed entirely to see was that Mutaguchi was right. The capture of Dimapur might have been the decisive strategic movement of the campaign leading to a dramatic worsting of the British reminiscent of Malaya and Burma in 1942. Despite the megalomania and terrible planning on Mutaguchi's part for even initiating Operation U-GO, to not try and make it work was even more criminal.  On the morning of the 9th, the Japanese once again managed to infiltrate the DIS Hill and again corporal Harman lept into action and mounted a solo attack to remove the threat. Covered by two Bren guns firing from his left and his right, Harman dashed up the hill. Frantically the Japanese returned fire but in their excitement fired wide. Harman reached the trench and, standing 4 meters to its front and firing his Lee Enfield from the hip, shot four Japanese dead, before jumping into the trench and bayoneting the fifth. He then stood up, triumphantly holding the captured enemy machine gun above his head, before throwing it to the ground. The cheers of his comrades reverberated around the hill. Harman then nonchalantly began to walk back down the slope. Unfortunately he had forgotten that with the denuded foliage he was in full view of the Japanese positions on Jail Hill. Unheeding of the shouted cries of his comrades to run, he leisurely made his way back down to his weapon pit, only to be struck by a burst of machine-gun fire in his back just as he reached safety. Donald Easten ran out into the Japanese fire, and dragged Harman into a trench. Within a few minutes, however, this extraordinarily brave man was dead.   On that day, Warren dispatched the 1/1st Punjabs to break through towards Kohima, but they ran into a number of log-covered bunkers at Piquet Hill, held by the 6th Company, 138th Regiment. The Japanese fired upon them causing 25 casualties by the day's end. Upon the ridge the killing continued. Large numbers of fiercely brave Japanese from the 58th Regiment were killed by the remorseless chatter of the British Bren guns, as during the night three successive assaults were made on C and D Companies of the Royal West Kents, the Japanese being denied success by the interlocking fire of eight Bren guns, whose red-hot barrels had to be changed repeatedly. Casualties on both sides were high, the Japanese attempting to gain access to the hill from the road by use of ladders, seemingly unperturbed by their losses. On the northern side of Garrison Hill the 138th Regiment again launched attacks against A Company. The attack was held, Bren guns, bayonets and grenades in the darkness bloodily halting Japanese ambitions. Victor King's mortars fired in support, the bombs landing with superb accuracy in front of Maj. Tom Kenyon's positions. It had seemed for a while that sheer weight of numbers would overwhelm the much-reduced A Company, but the reliable Brens, considerable reserves of grenades, the accuracy of King's mortars and the determined courage of the Royal West Kents denied the penetration so desperately desired by the Japanese.   Low on ammunition and suffering heavy casualties, the decision was made to abandon DIS and FSD Hill's on the night of the 10th. To make matters worse the monsoon rains had come early, and heavy, driving rain on 10th, together with the effects of battle and of sleep deprivation, had pushed men to the edge of exhaustion. Tea was rationed to half a mug per man. Fortunately, the rain somewhat made up for the acute lack of water within the perimeter, men lying back in their weapon pits and trenches to allow the rain to fall directly into parched, open mouths. It was found that a trickle of water was available from a pipe leading onto the road behind the ADS, behind the Japanese positions. Dangerous nightly journeys were made, through hundreds of wounded lying in the open, down the slope to the road, to fill hundreds of water bottles. The exhausted men made their way off the hills under Japanese sniper and mortar fire. On the 11th, A company over at Garrison Hill were still managing to hold strong against numerous assaults over the tennis court. During the night they were relieved by B company. Meanwhile Grover had finally assembled his 2nd division at Dimapur and dispatched the Cameron Highlanders and 2nd battalion, Durham light infantry with Lee-Grant tank support to open a road back up to Warren's HQ. The next day, while B company was repelling more assault, the 1st battalion, 58th regiment advanced upon Jotsoma from Pulomi, but could not penetrate through the defensive line. At the same time, the 3rd Battalion, 138th Regiment advanced to Khabvuma, though and was likewise unable to break through towards the Kohima-Dimapur Road. On the 13th, which would become known to the besieged British garrison as “black thirteenth”, B company continued to resist suicidal Japanese assaults across the tennis court, Japanese artillery managed to kill many men atop the IGH Spur. Casualties were mounting, the Royal West Kents had lost a total of 150 men by this point. 3 Dakotas had tried air supplying, but they accidentally dropped atop the Japanese position on Kohima Ridge. Over at FDS Hill, the situation was quite desperate as the Japanese were squeezing the British from the ridge and to prevent them from using the supplies raining from the sky. Captain Mitchell of the Rajputs was killed on the morning of 12th, and furious counterattacks against the Japanese who had infiltrated amongst C and D Companies of the Royal West Kents failed to remove the intruders; A Company, after their short rest on Kuki, now moved to support C and D Companies. That night the Japanese attempted to rush FSD Hill. The defenders were ordered to wait until they could see the whites of the Japanese eyes before opening fire. During a lull in the fighting Private Peacock from A Company dropped off, exhausted with fatigue. When he came round he discovered that he was sharing his trench with a Japanese officer who had assumed that Peacock was dead. Unable to find his rifle Peacock leapt at the officer and strangled him after a fierce struggle with his bare hands. Then, to make sure, he ran him through with the man's own sword By the 14th, the Assam Rifles relieved B company over at Garrison Hill, where Richards commemorated his remaining men for the bulwark defense. “By your efforts you have prevented the Japanese from attaining this objective. All attempts to overrun the garrison have been frustrated by your determination and devotion to duty…”. Meanwhile a patrol of the 4/7th Rajputs had advanced up the western valley. The patrol had the unfortunate result of raising some expectations of relief on the ridge. To the fighting men still desperately resisting every Japanese encroachment this made little difference to their lives. Instead, life and death continued their seemingly arbitrary, parallel journeys. The shattered hillside was now almost bare of foliage, the remaining trees standing forlornly, others leaning drunkenly where shells had smashed the trunk or branches. The ground was a churned morass of mud, which the defenders shared with rotting corpses, excrement and the inevitable detritus of war: scattered equipment, discarded helmets, broken weapons and unexploded shells. Yet the troops all knew that they had achieved a remarkable feat of endurance, and resistance. On the 15th the 1/1st Punjabs had finally broken through Piquet Hill and reopened the road to the garrisons perimeter. By the 16th, the 5th Brigade linked up with Warren's troops for the first time.The Japanese did not let up at all. On the 17th, they finally seized FSD Hill and stormed Kuki Piquet, overcoming some depleted defenders with their sheer weight of numbers. It seemed the exhausted Kohima Garrison were doomed, now crammed into a small area. Then B Company, 1/1st Punjab with Lee-Grant tanks arrived on the 18th, just in time to give the boys a fighting chance. Under heavy Japanese sniper and artillery fire, Warren and Grover's men advanced towards the besieged ridge positions. The 1st battalion, Royal Berkshire regiment made it to Kohima on the 20th to relieve Richards spent garrison.  On 19 April, the day before the first of the relieving troops made their way onto the position, Hurribombers strafed the Japanese positions, Dakotas dropped ammunition, water and food accurately on the ridge and the 25-pdrs of the 2nd Division pounded away relentlessly, firing from Zubza. The relief took place in the nick of time. The men of the 1st Battalion, Royal Berkshire Regiment, could not believe their eyes or noses as they climbed up onto Summerhouse Hill on the morning of April 20. Warned by anxious defenders to keep their heads down, many gagged at the repulsive smell of death and excrement that hung like a repressive fog over the position, weighing the hill down with the stench of horror. As Japanese bullets and shells continued to fall the weary veterans of the siege made their way down the gulleys adjacent to the IGH spur, strewn with Japanese corpses, to waiting trucks, guarded by the Lee/Grants. The fresh relief troops on the road were astonished by what they saw when the red-eyed, unshaven survivors made their way quietly out of the trees, but were in no doubt that they were witnessing the end of the first phase of one of the grimmest struggles of the entire war.  The Indian troops called out 'Shabash, Royal West Kents!' in warm acknowledgement of what all the defenders of the Kohima Ridge had achieved, congratulating the tired, bearded scarecrows even as shells fell among the convoy, injuring some of the wounded again and killing some, even as they were being lifted into the trucks. As the trucks crawled down the pitted road towards Jotsoma, and then Zubza, before making their slow way down through the green mountains into hot, steamy Dimapur, the exhausted survivors had long collapsed into deep, delicious sleep. Their ordeal was over. After 16 days of brutal siege, 278 men had been killed or wounded in a small stand, but one that would prove decisive for the CBI theater. Yet that is all for today on the Burma front as we now need to hope over to the Admiralties. The campaign for the Admiralty islands was coming to an end, now General Swift's division just had to mop up the islands of Los Negros and Manus. Over on Los Negros, the 5th Cavalry at Papitalai had been pushing west towards the Papitalai Mission since March the 14th. They were still encountering heavy resistance, requiring support from heavy artillery and aerial bombardment.  At 7:30am on the 15th, Troop A advanced after artillery and mortar concentrations, towards their third objective without any resistance. Troop A dug in there and Troop B sent out patrols 200 yards to the front. Yet still no opposition was encountered. Difficulties of supplying the troops over an extended supply line which consisted of 1 and a half miles of narrow, rutted, and slippery trail prevented further advance. Troop C, aided by a section furnished by the 82d Field Artillery Battalion, took 5 hours for a round trip. The 1st Squadron's last objective was the largest knob, Hill 260, on which it was now estimated were 100 well-entrenched Japanese. By the 17th, sufficient supplies had been brought up to enable Troop C, which had relieved Troop A, to push on toward this knob. After the usual artillery and mortar preparation, Troop C, protected in the rear by Troop B which was dug in on the third objective, advanced to within 50 yards of the hill crest before being stopped by machine-gun and rifle fire. Squadron commander Lt. Col. Charles E. Brady then dispatched Troop B north to envelop the enemy from his left flank. Although Troop B had to cut its way laboriously and noisily through the jungle, the envelopment was highly successful. The Japanese put up little resistance and both troops moved onto the hill and secured it by 1:10pm. About 40 or 50 dead Japanese were counted, although the total, which was impossible to determine in the jungle, was undoubtedly much higher. The 1st Squadron's losses in the day's attack were four killed and seven wounded.  Meanwhile, patrols from the 12th cavalry had been going around inland in the region southwest of Papitalai Mission and Lombrum. They found more resistance than anticipated. After failing to connect the perimeters, Troops A and B were landed at Chaporowan Point on the 16th where more patrols advanced along the coast, also finding some resistance. Over on the Rossum Road, Troop F of the 7th cavalry were seeing their fare share of resistance at a position 800 yards down the road. Though the cavalrymen were able to push through to the northern edge of Old Rossum, the Japanese fought so hard, Troop F was forced to withdraw. Because of this action, the position was bombed on the 21st before a full assault was launched by the 1st Squadron, 7th cavalry. This time the cavalrymen were able to secure the northern edge of Old Rossum with the support of artillery and tanks. On the 23rd, the squadron pressed their attack, gradually edging through Old Rossum. To gain 1000 yards here the Americans suffered 68 casualties, then on the 24th they yet again had to withdraw undering increasingly heavy Japanese fire. Finally on the 25th, the 1st Squadron, 8th cavalry relieved the battered men. After a heavy artillery and aerial bombardment, the Japanese defenders were finally broken. That day saw the 8th cavalry suffered 7 dead, 29 wounded, for the Japanese it was close to 100. Overall the 2nd Brigade had suffered 36 deaths, 128 wounded in the week of fighting over the Rossum area, they estimated they had killed 200 Japanese. The 2nd Brigade would patrol inland for the next two months, penetrating deep jungles, swamps and high mountains. In the end they would count a total of 586 dead Japanese on Manus. Meanwhile General Chase ordered a brigade to complete the occupation of Los Negros on March 21st. The 1st Squadron, 5th cavalry and 2nd Squadron, 12th cavalry attacked southwest towards some highground, due west of Hill 260. Troop C of the 12th cavalry advanced towards Juarez Village, supported by Troop B who performed an encircling maneuver against the retreating enemy. The 2nd Squadron, 5th cavalry would manage to clear the southern portion of Los Negros with an assault against Palapi Hill. All of Chase's units were successful in their assaults, though they faced tough resistance. For the following days, the Japanese would fight back against the invaders and by the 25th, over 500 of them paid the price with their lives. Since February 19th, 1917 Japanese had died on Los Negros, while the 1st Brigade had suffered 143 killed and 408 wounded. There were also mop up operations against the outlying islands with the 1st Squadron, 7th cavalry landing on Pityilu island on the 30th; the 1st Squadron, 12th cavalry assaulted Koruniat and Ndrilo islands on the 1st of april and the 2nd Squadron, 12th cavalry attacked Rambutyo on the 3rd. The 7th cavalry faced heavy resistance from a 60 man garrison on Pityilu, the 12th cavalry found no Japanese on Koruniat and Ndrilo and only a handful of Japanese were found on Rambutyo. On the 9th of april, the 1st Squadron, 12th cavalry landed on Pak island and with that the liberation of the Admiralty islands was complete. In total, General Krueger reported 326 killed, 1189 wounded and 4 missing while also counting a total of 3280 Japanese killed and 75 captured.  General Krueger would go on to partially explain the heavy enemy losses in the Admiralties operation were due to, "Our troops were gaining superiority on the ground against an enemy whose tactical knowledge envisioned only the offensive." Allied tactics of guaranteeing naval, air, and artillery superiority to the troops in each operation were making the heavy proportion of Japanese casualties an expected result in the Pacific. In the Admiralties invasion, fire from destroyers kept the enemy under cover during the landing and the artillery gave the troopers an enormous advantage against an enemy who possessed only two 75-mm mountain guns and one 70-mm howitzer. Bad weather had greatly restricted air operations during the first week after the invasion, and the weather probably accounted in part for the weakness of enemy air defense throughout the campaign; but the constant pounding of Japanese air bases within range of the Admiralties was a more important factor. General MacArthur's decision to send a limited number of men and ships to take an enemy stronghold far in advance of Allied-held territory, and within striking distance of enemy planes, had proved worth the risks involved. At a small cost, the neutralization of Rabaul and Kavieng was completed; and from the new base in the Admiralties, Allied air and naval forces could now launch surprise attacks on the Dutch New Guinea coast and could threaten essential enemy sea lanes within a 1500-mile radius including the Marianas, the east coast of Mindanao, and the southern limits of the Celebes Sea.  I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. Fate had rolled her dice yet again, and the Japanese had lost another decisive moment whereupon they could have perhaps changed the entire war in the India-Burma front. Likewise General Douglas MacArthur gambled by attacking the Admiralty Islands, but it would pay off heavily. It seems the allies were winning with every hand dealt to them.

Colby Sammons is a practicing sorcerer, occultist, and Buddhist specializing in Tibetan tantric sorcery. He specializes in teaching occult meditations and techniques but also offers ritual work and divination via his Instagram page. A proponent of Vajrayana Buddhism and Tantra Colby takes us through how practices within these areas have improved his life in almost every way. We explore Vajrakilaya and the use of the Phurba. We chat about the mysterious Indian province of Nagaland and the indigenous headhunters.In the plus show Colby discusses how he mixes his hoodoo and Conjure practices with Tantra. What works and what doesn't. I go through some of my adventures in Nepal when I almost bought a human bone trumpet and we discuss Kapala's.  Colby goes on to explain the fascinating practice of Chöd and the use of human bones in Tantra and discuss an astonishing tale about the tongue of a dead man being used as a Phurba. We Close out with Colby taking us through some of his work helping people with spirit and magic based problems. Show notes:Colby's website https://folksorcery.wordpress.comKurukullā https://en.wikipedia.org/wiki/KurukullāVeronica Rivas https://www.anathemapublishing.com/veronica-rivasVeronica Rivas on Spirit Box https://www.youtube.com/watch?v=M2VpY1HcgdgVajrayana https://en.wikipedia.org/wiki/VajrayanaPhurba https://en.wikipedia.org/wiki/PhurbaVajrakilaya https://en.wikipedia.org/wiki/VajrakilayaNagaland https://en.wikipedia.org/wiki/NagalandNagaraja (King of the Nagas) https://en.wikipedia.org/wiki/NagarajaNagaland headhunters https://thediplomat.com/2018/04/the-last-headhunters-of-nagalandBig Trouble in Little China https://www.youtube.com/watch?v=AXsBBqPb5YEThe Golden Kid https://www.youtube.com/watch?v=ikpJbsOyOMwKapala https://en.wikipedia.org/wiki/KapalaKangling or bone trumpet https://en.wikipedia.org/wiki/KanglingChöd https://en.wikipedia.org/wiki/ChödAghori photo essay https://www.darraghmason.com/index/G0000qURq7lptH_8Shava Sadhana https://en.wikipedia.org/wiki/Shava_sadhanaShout outs:Mademoiselle Vendredi's Sex worker's workshop.https://www.instagram.com/p/C4PYkuuNmGJhulnvKbvDO9Eo2NIbLjvmh6hY-A0/Joshua Cutchin's course on NDE's https://www.joshuacutchin.com/single-post/teaching-spring-2024-in-the-kosmos-institute-s-mastery-series  Keep in touch? https://linktr.ee/darraghmason Music by Obliqka https://soundcloud.com/obliqka --- Send in a voice message: https://podcasters.spotify.com/pod/show/spirit-box/message

Khandro Kunzang is a Buddhist practitioner and teacher and holder of the Khandro T'hug-t'hig path, the Dudjom Tersar, and the Rigdzin Sogdrub yogic practices of the Northern Treasures lineages. ~ From today's conversation: 00:02:00 Spirits of the Six Realms 00:07:00 Offerings to non-human, non-physical beings 00:13:00 Receiving protection from Nagas 00:14:00 How spirits influence illness  00:23:00 How to know spirits are affecting your well-being or life 00:25:00 On the four forces, lungta, wang tang, sog and lu. 00:30:00 Lha-Mo Gyed-Tsi, Astrological Mo of the 8 Dakinis 00:32:00 Old tradition of ransom offerings, or lud. 00:38:00 Astrology living systems and the forgotten magic of math 00:42:00 Vajra Armor Mantra 00:46:00 Practicing according to signs 00:51:00 Lama Dawa growing up in a dharma family and perpetual retreat 00:54:00 Dharma marriage and ngakpa traditiona versus householder tradition. 00:57:00 How to deal with tax collectors as practitioners 00:59:00 Vajrakilaya Peace Mandala Project   Previous Episodes with Khandro Kunzang: Lineage of Oral Instruction, Real Teachers & Himalayan Yogas of Tsa lung and Tummo https://www.youtube.com/watch?v=olIKvZQSXCI&list=PLbj5FAGzDx9WhJ7N5iJhGkZ_tY9ZnJL4m&index=18   Cultivating Siddhis, Tukdam, Lineage Protection & Consortship https://www.youtube.com/watch?v=7isrHtJNrJ4&list=PLbj5FAGzDx9WhJ7N5iJhGkZ_tY9ZnJL4m&index=13   Khandro Kunzang https://www.phurbathinleyling.org/   Vajrakilaya Peace Mandala Project https://www.phurbathinleyling.org/the-peace-mandala-project/   Podcast https://oliviaclementine.com/podcasts   Enjoy these conversations? Please leave a review here. Scroll down to Review & Ratings. https://podcasts.apple.com/us/podcast/love-liberation/id1393858607  

Ancient man was taught by the snake people, the Nagas, who created man and came to guide mankind to enlightenment. Shivas mala and Vishnu's lounge are Nagas, the symbol of sacred wisdom. The sadhu's and siddhas are Naga Babas, the ones who bring forth the wisdom of the ages the Sanatan Dharma or eternal truths, just ask Vethathiri Maharishi or Sri Sri Sri Shivabalayogi Maharaj.  Sign up for live class at Enlightenment Television  

Lama Tsultrim offers profound pith instructions on the uncontrived nature of mind, teachings from the early lineage teachers of Oddiyana, a sacred place northwest of India known as the “Land of the Dakinis” because of the numerous powerful women teachers residing there. Sharing historical context and pith instructions from the lineage of 21 teachers as well as short meditations and experiential practices. This episode is packed with teachings as Lama Tsultrim shares stories, humor, and wisdom. She teaches about Nagas, the six senses and how pleasure leads to the enlightened state, working with the mandala to transform challenging emotions, and more.BIO: Lama Tsultrim Allione is the bestselling author of Women of Wisdom (1984), Feeding Your Demons (2008), and Wisdom Rising - Journey into the Mandala of the Empowered Feminine (2018). Over 55 years of practice as a monastic and a laywoman, Lama Tsultrim has fully embraced the arc of Buddhism coming to the West as well as fully embracing her experience as a woman emerging from a patriarchal structure into a — of empowerment and agency. She founded the first Western Buddhist center dedicated to the Sacred Feminine in the Buddhist tradition, and leads several long term practice paths including, Magyu, the mother lineage. She emphasizes the need for emotional development to accompany spiritual practice, leading a vibrant international community with over forty groups around the world.

This is part 2 of my interview with Erik Jampa Andersson. In this fascinating interview, we continue to discuss his new book Unseen Beings: How We Forgot the World Is More Than Human. In this episode, we get way more esoteric. Erik explains exactly who unseen beings are, and why we need to understand that we share the world with more than humans. We talk about the Nagas - find out who these serpentine beings are. We discuss spirits and mantras, particularly how certain mantras are spells used in literal combat. We both share a ton of Naga stories and experiences from the one Prashant Iyengar shared with about Patanjali to how the Nagas became guardians of the Chod founder's tradition and many more. Plus there's a bonus episode right after this one on the importance of ritual and we dive much deeper into mantras are spells.  HIGHLIGHTS FROM THIS EPISODE INCLUDE: Find out who the unseen beings are and why it matters that we learn to identify them.   The importance of Nature spirits and learning to understand who the serpentine Naga beings are. Critical connections between human health and environmental health. Erik shares the story of Machig Labdrön, the founder of the practice of chöd: Tibetan Buddhist Mahamudrā chöd lineages. Erik draws on traditional eco-philosophies and Buddhist wisdom, asking us to rethink the very nature of our existence on this incredible that we share planet. If you loved this episode, please subscribe to my podcast, write a review, and follow me on Instagram. You can find me online at tatyannawright.com and theconsciousdiva.com MORE ABOUT ERIK: Erik Jampa Andersson, founder and director of Shrimala, is a London-based practitioner, teacher, and scholar of Tibetan Medicine (Sowa Rigpa), Tibetan Buddhism, and Environmental History.  He is a graduate of the Shang Shung Institute School of Tibetan Medicine and is currently finishing an MA in History at Goldsmiths University. He is the author of Unseen Beings: How We Forgot the World is More than Human (Hay House, May 2023). A Buddhist practitioner since 2005 (at the age of 14), Erik found an early home in the Tibetan tradition under the close guidance of Lama Tsultrim Allione, founder of Tara Mandala retreat center in Colorado, and has studied with an array of teachers from Tibet and the Himalayas. While pursuing a degree in religious studies at Naropa University, he was inspired to change course and enrol in a five-year Tibetan Medicine program at the Shang Shung Institute, in which he was trained extensively under notable senior physicians including Dr. Phuntsog Wangmo, Dr. Namgyal Tsering, Dr. Nyima Tsering, and other Sowa Rigpa experts in America and Asia. RELATED LINKS: https://www.shrimala.com/about https://www.erikjampa.com https://www.taramandala.org/blog/erik-jampa-dec-2022 INSTAGRAM: https://www.instagram.com/erikjampa/

A Ramayana story about war between the Vanars and Lankans, including Indrajit's snake weapon that almost gave Lanka the victory, except Garuda stepped in Transcript and show notes: https://sfipodcast.com/ramayana-the-war-begins-ep-220-stories-from-india-podcast/ Music: https://www.purple-planet.com We have seen Garuda's story before in Episode 177 and Episode 178, including the conflict with the Nagas. Previous Ramayana episodes are here#sfipodcast #Rama #Ramayana #Ramayan #Lakshman #Laxman #Hanuman #Sugreeva #Sugriva #Lanka #Ravana #Ravan #Indrajit #NaradMuni #NaradaMuni #Narada #Narad

Hans Van Eyghen's book The Epistemology of Spirit Beliefs (Routledge, 2023) assesses whether belief in spirits is epistemically justified. It presents two arguments in support of the existence of spirits and arguments that experiences of various sorts (perceptions, mediumship, possession, and animistic experiences) can lend justification to spirit-beliefs. Most work in philosophy of religion exclusively deals with the existence of God or the epistemic status of belief in God. Spirit beliefs are often regarded as aberrations, and the falsity of such beliefs is often assumed. This book argues that various beliefs concerning spirits can be regarded as justified when they are rooted in experiences that are not defeated. It argues that spirit-beliefs are not defeated by recent theories put forth by neuroscientists, cognitive scientists or evolutionary biologists. Additional arguments are made that traditional theistic belief is epistemically linked to spirit beliefs and that unusual events can be explained in terms of spirit-activity. The Epistemology of Spirit Beliefs will be of interest to researchers and advanced students working in philosophy of religion, religious epistemology, ethnography and cognitive neuroscience. Tiatemsu Longkumer is a faculty of Anthropology at Royal Thimphu College, Bhutan. His Ph.D. work is on Indigenous Religion and Christianity among the Nagas of Nagaland. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Hans Van Eyghen's book The Epistemology of Spirit Beliefs (Routledge, 2023) assesses whether belief in spirits is epistemically justified. It presents two arguments in support of the existence of spirits and arguments that experiences of various sorts (perceptions, mediumship, possession, and animistic experiences) can lend justification to spirit-beliefs. Most work in philosophy of religion exclusively deals with the existence of God or the epistemic status of belief in God. Spirit beliefs are often regarded as aberrations, and the falsity of such beliefs is often assumed. This book argues that various beliefs concerning spirits can be regarded as justified when they are rooted in experiences that are not defeated. It argues that spirit-beliefs are not defeated by recent theories put forth by neuroscientists, cognitive scientists or evolutionary biologists. Additional arguments are made that traditional theistic belief is epistemically linked to spirit beliefs and that unusual events can be explained in terms of spirit-activity. The Epistemology of Spirit Beliefs will be of interest to researchers and advanced students working in philosophy of religion, religious epistemology, ethnography and cognitive neuroscience. Tiatemsu Longkumer is a faculty of Anthropology at Royal Thimphu College, Bhutan. His Ph.D. work is on Indigenous Religion and Christianity among the Nagas of Nagaland. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Hans Van Eyghen's book The Epistemology of Spirit Beliefs (Routledge, 2023) assesses whether belief in spirits is epistemically justified. It presents two arguments in support of the existence of spirits and arguments that experiences of various sorts (perceptions, mediumship, possession, and animistic experiences) can lend justification to spirit-beliefs. Most work in philosophy of religion exclusively deals with the existence of God or the epistemic status of belief in God. Spirit beliefs are often regarded as aberrations, and the falsity of such beliefs is often assumed. This book argues that various beliefs concerning spirits can be regarded as justified when they are rooted in experiences that are not defeated. It argues that spirit-beliefs are not defeated by recent theories put forth by neuroscientists, cognitive scientists or evolutionary biologists. Additional arguments are made that traditional theistic belief is epistemically linked to spirit beliefs and that unusual events can be explained in terms of spirit-activity. The Epistemology of Spirit Beliefs will be of interest to researchers and advanced students working in philosophy of religion, religious epistemology, ethnography and cognitive neuroscience. Tiatemsu Longkumer is a faculty of Anthropology at Royal Thimphu College, Bhutan. His Ph.D. work is on Indigenous Religion and Christianity among the Nagas of Nagaland. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/psychology

Hans Van Eyghen's book The Epistemology of Spirit Beliefs (Routledge, 2023) assesses whether belief in spirits is epistemically justified. It presents two arguments in support of the existence of spirits and arguments that experiences of various sorts (perceptions, mediumship, possession, and animistic experiences) can lend justification to spirit-beliefs. Most work in philosophy of religion exclusively deals with the existence of God or the epistemic status of belief in God. Spirit beliefs are often regarded as aberrations, and the falsity of such beliefs is often assumed. This book argues that various beliefs concerning spirits can be regarded as justified when they are rooted in experiences that are not defeated. It argues that spirit-beliefs are not defeated by recent theories put forth by neuroscientists, cognitive scientists or evolutionary biologists. Additional arguments are made that traditional theistic belief is epistemically linked to spirit beliefs and that unusual events can be explained in terms of spirit-activity. The Epistemology of Spirit Beliefs will be of interest to researchers and advanced students working in philosophy of religion, religious epistemology, ethnography and cognitive neuroscience. Tiatemsu Longkumer is a faculty of Anthropology at Royal Thimphu College, Bhutan. His Ph.D. work is on Indigenous Religion and Christianity among the Nagas of Nagaland. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

A weekly magazine-style radio show featuring the voices and stories of Asians and Pacific Islanders from all corners of our community. The show is produced by a collective of media makers, deejays, and activists. “We are a small group of people, and if we are annihilated the world won't even miss us because most of the world doesn't even know we exist.” The Kuki-Zomi tribal community of Manipur, a small picturesque state in north-east India, has been witnessing violent ethnic conflict in which over 120 lives have been tragically lost and more than 50,000 individuals displaced from their ancestral homes since May 2023. Hosts Miko Lee and Cheryl Truong are joined by Niang Hangzo and Sonny Gangte, both members of the impacted Kuki-Zomi and a part of the North American Manipur Tribal Association @namtaus. They unravel the complexities of Manipur's crisis and the factors perpetuating this atrocious humanitarian violation against the Kuki people. CONTENT WARNING: Please be advised that the things we're going to be talking about and what has been happening to the Kuki-Zomi people of Manipur is horrific. Tonight's show handles sensitive topics, such as violence, genocide, gender based violence and sexual assault. Our show's transcript will be available to read in our show notes for those who would like to process at their own pace. Stay updated on the Manipur crisis and the incredible work by the North American Manipur Tribal Association by following their socials: https://twitter.com/NamtaUs https://www.facebook.com/namtaus/ https://www.instagram.com/namtaus/ https://www.youtube.com/@AdminNAMTA namta.us and namta.us/donate Niang's article APEX Express: Manipur's Humanitarian Crisis Show Transcript ​ Cheryl Truong: Before we begin here is a content warning. Please be advised that the things we're going to be talking about, and what is happening to the Kuki-Zomi people of Manipur is… Horrific. Tonight's show handles sensitive topics, such as violence, genocide, gender based violence and sexual assault. Our show's transcript will be available to read in our show notes for those who would like to process at their own pace. Please do whatever you must to take care of yourself. Miko Lee: Good evening, you're on APEX Express. This is Miko Lee and Cheryl Truong, and tonight is an AACRE night. AACRE is Asian Americans for Civil Rights and Equality, and APEX Express is proud to be part of the AACRE network. Cheryl Truong: For tonight's show, we're going to be unpacking some of the violence that has been taking place in the Indian state of Manipur. Protests have erupted all over America, including the series of actions that took place Sunday of last week in the bay area led by NAMTA, the North American Manipur Tribal Association, and one of our AACRE groups, ASATA, Alliance of South Asians Taking Action. The Sunday actions were in support of the Kuki-Zomi tribal community of Manipur who have been facing ongoing violence by the ethnic majority, the Meiteis. The Kuki-Zomis, a predominantly Christian indigenous community.., are facing genocide as their villages, churches and communities are being razed by the Meitei community, a largely Hindu ethnic group who account for about 50% of the state's population. This assault of the Kuki people has been ongoing since May, but is only recently getting traction for reasons we'll get into later. Here to speak out about what's been going on are two members of the impacted Kuki tribe and members of NAMTA, Niang Hongzo and Sonny Gangte. Thank you both so much for being here. To start do you mind telling our listeners who are at the Kuki-Zomis and what is going on in Manipur? Niang Hangzo: Thank you for having me here. I'm Niang Hangzo and I am a Kuki-Zomi woman. When I talk to people, I ask them, Where do you think I'm from?” and almost nine times out of ten, they'll say I'm outside of India, maybe Filipino, Chinese, Japanese, but they never think I'm Indian. Kuki-Zomi people are indigenous to Manipur, to the hills of Manipur, and we are 16% of the population, and we are Christians. But because Manipur is a small state about 8,621 square miles, and it has two distinct geography, the valley, there's a hill and valley and the valley is also where the capital is. And it is very developed– all the infrastructure, the high seats of learning, any advanced facilities, education center, et cetera– is concentrated hundred percent in the valley. And the valley is where the Meitei live. There are three distinct ethnicities in Manipur: the Meiteis, who are the majority and primarily Hindu, and then there are Nagas, and the Kuki-Zomis. The Naga and Kuki-Zomis primarily live in the hills. We are hill tribes, indigenous to the hills. But because of jobs, et cetera, a lot of us live in Imphal. My family lived in Imphal for 60 years because my parents worked for the government of Manipur. And what's interesting about me is that my mother is a Meitei and my father is one of the subtribe of the Kuki-Zomis. So when we say Kuki-Zomi, it is a conglomerate of subtribes. So it's not one tribe, it's multiple small tribes, 16% of the population. The total population of the state is about 3 million from the last 2011 official census, we are barely above half a million. So we talking about a very small section of people. People that the world does not even know exists most of the time, like I started with how people mistake us for somebody outside of India. We are very small in number– that's over half a million– about seven to eight tribes all together. Cheryl Truong: That's so interesting, Niang, that you mentioned that your mother is Meitei, and your father is Kuki-Zomi. I know you wrote an essay for the American Kahani, a very detailed report on your family, what they were going through when all the violence erupted in Manipur on May 3rd. Do you mind sharing a little bit about what your family experienced? Niang Hangzo: Yes. Like I mentioned, my family has lived in Imphal in a locality called PaiteVeng which literally means where Paites live. I mentioned that I belong to a tribe, Paite, which is one of the Kuki-Zomi tribes. My father actually founded that colony with two other Paite men in the 60s. And they've been embroiled in the social fabric of Imphal, and we have Meitei relatives, we speak Meitei, we speak our Paite language, and we speak English. We, you know, we've lived there, and our neighbors know us. My mother was a nurse. I think 90% of births in Manipur were delivered at home. And as a nurse, she delivered the babies around the Meitei localities that surround PaiteVeng– everyone knows our family, you know, it's the first house next to the main highway. And on May 3rd, around eight o'clock, there was a sudden rush of people coming to the locality, and then there was a huge noise. In Manipur, among the Metis, when they have trouble or they want people to come out of their houses, they take rods and they hit the electric pole. And that is a cry to the community to come out; that there's trouble or something important is happening. So that happened. My family knew there had been trouble the Kuki-Zomi area in Churachandpur earlier in the day. They expected some sort of civil unrest, maybe burning of tires, pelting of stones. They just locked the gate. My family lived in a compound with four houses in there with my brothers, they had their own homes. Each family, cowered in, in one room and waited for trouble to die down. They thought it'll die out, but it didn't. They could hear the crowd, the roar of people. And one of my nephew went upstairs and he peeped out and he said, the church is burning. Our church is burning. And that's when they knew this is no ordinary agitation. In Manipur with all the distinct ethnicities, we've had troubles with each other among ourselves. But, we've never had a church burn or any places of worship attack. So this was different. Absolutely different. We've never had our churches burned or attacked. So they knew something was wrong. My sister called my brother and he said he was already sheltering in the neighbor's house in the neighboring compound. So the neighboring compound there were multiple houses belonging to another family, and they had a big house that was now rented by a Meitei man, and he ran it as a hotel. My brother said, “Come over.” My sister; my mom was 86 years old– they left. My mom was completely shocked and she couldn't wear her shoes they struggled and got out in the nick of time. They took shelter in the hotel for a bit with the rest of my family. They're like, I think, 20 of them, because I come from a large family. And there were other people in the hotels our neighborhood. The owner was a Meitei man and he was very kind. He allowed them to come in, but he said the mob had grown. They had started burning our neighbor's house and our house. So he said, they're going to come here next. There's no way I can protect you. He talked to the cops and he negotiated safe passage for us. So of all the people in our neighborhood, our family was the only one that came face to face with the mob. Because of this man, this kind man who negotiated safe passage, we were escorted out by the cops and the mob parted and they let us through. The young men in the mob said, “This is ” Ibok*– means grandma. We know her. Do not touch our family. And that's why our family was saved. I mean, because there were many instances on the fort, for example, where they actually killed Kuki-Zomi people. We are very lucky and the story is very long, but eventually they ended up in army camps. The interesting thing is that my family had my mom, 86 years old, and she had a great grandchild who was just one year old, as well as her grandson who was almost two years old, and another one that was four years old. And my youngest sister has down syndrome so we have all kinds of ages. And it's very difficult to keep the kids, the babies quiet and so on. So they had a really tough time, but I have another sister in California. We managed to get them out to Delhi and they're safe. So thank God we are very lucky. We lost everything we own. They burned our houses, our cars, and whatever they didn't burn, they looted. But we still think we are the luckiest family because they were together. My nephew's daughter, she's 11 years old. When they were being herded to safety and finally at the camp, they never felt secure. She told her grandmother, ‘At least we are together. At least we'll die together” This is from 11 year old. Cheryl Truong: Thank you Niang for sharing that. That must have been really difficult to write. Niang's essay will be linked in our show notes. A lot of the headlines I've been seeing reporting on what's been going on in Manipur has been framing the violence as an ethnic violence. But Niang mentions that her family was surprised at how a lot of her community churches were being burned down. Of course the Meitei violence against the Kuki-Zomis is an ethnic dispute against tribal communities, but there seems to be another dimension to it. Sonny. Do you think you can talk a little bit about that? Sonny Gangte: Yeah, sure. Thanks, Cheryl. I am also a member of the Kuki-Zomi community. As Niang mentioned, we are a persecuted minority in Manipur. The state is divided into three predominant groups. Majority Meitei group, which comprises more than 50%. And then the Nagas who are also a tribal group, but they are not involved in this ethnic cleansing. And then there's the Kuki-Zomi community, who is predominantly being targeted. We are 16% of the Manipur state's population. And the state government has been pre- planning violence against the Kuki-Zomi community and we know this because there have been many instances of the government trying to take over tribal lands by legislative means, you know, they would conduct a bogus survey and declare that this land is a protected forest, and then the tribal indigenous people who have been living there for hundreds of thousands of years, would then be evicted. The Meitei the state government is hand in glove with the Meitei community and the majority Métis radical groups. There are a couple of radical groups, one of them called Arambai Tenggol which is basically a sort of the militant wing of their community. And then there is Meitei Leepun which on paper seems to espouse unity and cultural heritage of the Meiteis but in reality, they are the ones radicalizing the entire Meitei community and trying to malign the Kuki-Zomi community. And as you said, they have been trying to change the narrative, right? The state government under Biren Singh, when he came to power, he's the chief minister much like the governor of the state. When he came into power he has been trying to spread this propaganda of the Kuki-Zomi people being illegal immigrants from neighboring Myanmar which is absolutely not the case. There are small number of refugees who have been given shelter in Manipur by certain communities, but by no means are the Kuki people illegal immigrants. They are indigenous to the area and they have been there for so long. Niang Hangzo: If I could just jump in there. Sonny mentioned that there's been land grab attempts and the Meitei can do that because in Manipur. They have 40 seats out of 60 in the state legislature. And this gives them majority to pass any bills. And in 2015 they passed a bill, their first attempt, and there was a huge protest from the tribals so that went nowhere. Then Biren Singh came to power in 2017. He is very different from the previous chief minister. He is the architect of the ethnic cleansing and the genocide that's going on in Manipur. He's the one who started using xenophobic tropes to turn the Kuki-Zomi into the other. We've been living side by side. We are neighbors with them. So to turn the neighbors against us, they started this propaganda. And the older people know, most sensible people know, but a lot of the people just grabbed onto this and they just ran with it. But these are nothing but xenophobic tropes. There were many serious attempts to land grab. In 2022, for example, they expanded the Indian Forest Act 1927, and just like Sonny mentioned, they'll just went and turned our villages and claimed that these villages are now protected forests. These villages are wildlife sanctuaries. These villages are reserve forests. And so this is another way to grab lands and they evicted our villages, like there was in, I think, February of 2023, they went and just bulldozed a village. I think this is something that's not just in Manipur, they've used things like environment protection, climate change, protecting the environment, preserving forests, as dog whistles, just to grab tribal land. That's one thing. And the other thing that they did was they'd say, Oh, that hill. That is a seed of our God. Oh, that place. And these are all tribal lands. Oh, that place over there, like in Behiang, Chivu, they said, Oh, that one, you know what, our king, his footprints are found there. I don't know what that means, but somehow they use that to grab our land, and they never consulted the tribal people, our leaders. They've been doing this land grab progressively over the years, and suddenly from 2022, they've just been doing this coming on full force. Miko Lee: Niang, what was the change making factor in 2022 that, that ramped up this whole situation? You said that the land grab has been going on for a long time and the oppression of the tribal folks has been going on, but was there some kind of catalyst that changed things in 2022? Niang Hangzo: I wish we knew. If we had known that I think we would not have been taken by surprise, but we know that since 2022 that's when the whole population, or even the TV, their media started using the tropes that I mentioned to make us be the other. So something escalated. Only they would know what the plan is, but they started doing things like that and maybe Sonny might know more, but we don't know what was the tipping point or what caused it, but it escalated and everyone noticed. Sonny Gangte: It's been simmering. The trouble has been simmering for many years, and it coincides with this current chief minister, Biren Singh, coming to power, and over the last several years, that has been the case. But even before this, the Kuki-Zomi people have been marginalized for years, because we never had the seats in government. They always had 40 seats. And the 10 seats might go to the Nagas and 10 seats to the Kukis. So right now the community has only 10 seats and we can never enact legislation that favors us. For many, many years growing up in, in Manipur it's always Meitei centric– Meitei being the majority community, right? And that's the sort of image that the people of Manipur have cultivated. The term ‘Manipuri' sort of exclusively refers to the Meitei people, not us, even though we are from Manipur. Some of the examples, the hospitals, the airport, the colleges, they're all Imphal. And then Churachandpur is the second largest town, and that is a stronghold of the Kuki-Zomi community. Churachand was the name of the Meitei king and the people of this town have now renounced it and they prefer to call it Lanka. And so that's where we're from, Lanka. Niang Hangzo: I think this is very important that people know that Meitei fought with the British in 1891 and they appointed this puppet king, who was Churachand, a little boy. Before that the place that they called Churachandpur was always ours. The Meitei kings never, ever ruled over the hills. The hills are ruled by tribes. And we don't have kings, we have chiefs, similarly for the Nagas. But our ancestors would interact with them. They would sometimes even go down to the valley and raid. So we were always fighting with them and we would have an uneasy alliance. The British administered us, but the king of Meitei ruled in that 700 square miles, which is the valley. Historically, we had never been under a Meitei administration until we became a state. The Churachandpur name is only as old as I think it was 1917 or 19 something, after the Kukigal. But, before that, it was Lamka. And the British were still there. I think they were doing something, maybe it was after the First World War or something like that, because a lot of Kuki-Zomi signed up to commemorate that the name of the place was changed to Churachandpur. But before that, it was always the indigenous Lamka. That's how we call it. And we've always called it Lamka. Miko Lee: So part of the actions that have been going on, part of it I'm hearing from you both is a land grab, and the other part , is around religious persecution. Is that right? Can you expand more on that? What is the impetus for this recent surge in violence? Sonny Gangte: Right. The Meiteis follow the majority Hindu religion, and then the Kuki-Zomi are predominantly Christian. It is primarily a ethnic and land grab issue, but then there are religious undertones. There is a religious implication as well. They have destroyed hundreds of churches, places of worship, in Imphal. Imphal used to house a lot of Kuki-Zomi people living together with the Meitei in the city of Imphal, the state capital. But now there is not a single member of the Kuki-Zomi community living there anymore, because if they do go there, they will be killed. It's as simple as that. We cannot go back there. There were hundreds of churches in Imphal and they were all burned. Niang can elaborate more on this angle, but one of the things that I can say is that Arambai Tenggol and the Meitei Leepun they don't want the religious conversion of some Meiteis as well. Some Meiteis convert to Christianity and they don't want that to happen either. So that's another angle to that. Niang Hangzo: Yeah. When I started this, I said that the first thing they did when they came to my colony was they went and burnt the church. And I said that was unprecedented because they've never, we've never, we've lived together, but nobody has burned or destroyed or vandalized or desecrated places of worship. So this is what tells me that there are outside actors that are looking at what divisions we have and that's banking on it. So the religious element is absolutely new. And just to quote some figures, because I like figures, the Hindu population is 41.39%. And the Christian population in the projected census is 41. 29%. The official census is 2011. India hasn't had any census since then. It's been postponed. So the last official census, I think it was like 37 point something for Christians and, a little higher, maybe over 43 or 45 for the Hindus. So you see, there's been a demographic shift in religion. That means in between many Meitei have become Christians. So now we are almost neck to neck, right? There are over 357 churches burnt altogether. Out of that, 170 belong to Meitei. That took me back. I was shocked that there were so many Meitei Christian churches. So one of the things that made everything different was first, we have this shift in demographics, in religious demographic, right? They're 53 percent of the population, but their Hindus is 41. 39 percent and Christians 41. 29 percent. Two organization, Arambai Tenggol and Meitei Leepun, openly said in one of the interviews that we don't like our people becoming Christians. So that's one reason. And I have to say that this religious angle I really feel is from outside. The push to cause this division between the two religion because it's unprecedented. And also, we know that the ruling party, the center, for example, they're strong Hindu nationalist. So there is that. The lust for land that the Meiteis have for tribal land, uh, I think they took that and used it to divide and also added this religious divide; in this ethnic cleansing. Like Sonny said, we've been ethnically cleansed from the valley and the same thing for the Meiteis. We retaliated too. When they started burning, we also burnt the houses in our area. So there are also no Meiteis in the Kuki-Zomi area. The ethnic cleansing is over. What is happening today the genocide of the Kuki-Zomi. We stay in our areas, but they keep coming to the peripheral villages, the area that borders Meiteis and Kuki-Zomis. Those villages are now empty of women and children. And our men, our young men have put their lives on hold, their education on hold, and they have taken up the defense of the villages, of our land, and our people. There's nothing going on in terms of education, even for young children, because there are over 104 relief camps in the Lamka Churachandpur area. The schools are being used as camps. And the same thing is going on in the Kuki-Zomi area in Kangpokpi. They attack us with the state forces and the two organizations, the militants so young men are fighting to save us. To protect us. Our children are not getting education. Our students, the young people who are studying in medical colleges at Inphal, or there's one medical college in Lamka, even those schools those universities and colleges are closed. Meanwhile, in the valley, everything is going on a full swing. The students are back, they're taking exams, etc. The government has not made any provision for the Kuki-Zomi students. If this continues, they will lose an entire year of studies. Sonny Gangte: And to add to that there were a handful of Meitei students studying in the one medical university in Lamka. And they are Meiteis, so they left the town of Lamka as well, right? But the government of Manipur immediately swung into action. And made provisions for these Meitei students to be able to continue their studies in a different university outside the state or within the state. This is clear evidence that the government is simply favoring one group over the other. Niang Hangzo: Yes. So they made sure that their students continue their studies. But our students; our smart young people, are sitting in limbo. They have nothing. Miko Lee: Thank you so much to both of you for sharing this. This is, it's really hard to hear. We, as you know, are dealing with the rise of fascism and the othering of peoples in the United States and all across the world. I'm, I'm seeing it in the press a little bit, like every once in a while, but it's really hidden and kind of hard to find. And I wonder if you could talk a little bit about how people are communicating with each other . How are you hearing stories about What's really going down as opposed to just the news, the little bits I'm picking up from the guardian or this place or from a newsletter from somebody. Sonny Gangte: Yes. The mainstream media in India refuses to cover this story. And that's one of the reasons why global media does not automatically pick it up. How do we get our information? There are a number of online media outlets in India, and a bunch of YouTube channels who are vocal about this issue. There are very few honest journalists left in India, because as you well know, India is trending towards fascism as well. Freedom of speech is being suppressed and journalists are being targeted in India. it's a tough situation out there for everyone. To touch upon how this issue became an international or a national issue. On May 4th, two Kuki Zomi women were paraded naked, and subsequently gang r*ped by a large mob of Meitei people. The video incident happened on May 4th, but issue came out because the video got leaked to the Internet. There was an Internet ban in Manipur at that time, and then 77 days later the video surfaced online, and it shook India. It went viral in India and it shook the psyche of the people of India. The Prime Minister of India, Narendra Modi, had up until now, refused to speak on this issue. People were dying. 120 plus people had died at that time and 50, 000 people displaced. And the Prime Minister of the largest, oldest democracy in the world, well, Modi likes to say, India is the mother of democracy. He came to the U. S. floor of Congress, and proclaimed that India is the mother of democracy, and here, while that was happening, while he was speaking, all of this was happening back home. He is the democratically elected leader, and he refuses to acknowledge the problem up until the video of these two women being paraded naked came online. And at that time the prime minister was under pressure, so he spoke briefly, he spoke for 36 seconds, and he said, Violence against women is bad, and he condemned that issue as an isolated incident, and that was it. He went back. He didn't address the killings, ethnic violence, and most importantly, he did not call for peace. Niang Hangzo: And I think that was one of the saddest thing for both for the Kuki-Zomi and the Meiteis because a lot of people are suffering. Enough is enough. We want this to end. So for the prime minister of the country to treat that as an isolated incident not related to the ethnic cleansing that's going on and the genocide that's in progress. That is absolutely shocking and extremely disappointing. Manipur as I mentioned, is a small state, we are barely 3 million people or maybe 3.5 if we look at projected population, India has a strong army. 60,000 strong. They're there, but they're not enabled to douse this fire. So the fire that was set, literally and figuratively from May 3rd is still burning 91 days later. And because of the moratorium on news, the viral video of the gang r*pe of those two Kukis, of our sisters, had not come out, we would not be talking about here because nobody paid attention. We shouldn't have to see something like that to act. It is a humanitarian crisis. And for a people that is so small in number they can easily wipe us out and the world would not know because most people don't know we exist. And so it's very important for us to tell the world that we exist. It doesn't matter if we're one, two, 500k or a million. We exist and we matter. And they're doing all this just to get tribal lands because our lands are rich in mineral. And when I think of that, I know that there are powers outside of the state involved, because there's nobody in Manipur who can mine or do anything. You need industry, you need infrastructure, you need lots of money. If you follow the money, it'll trace you to something outside. And I believe that at the end, let's say if the Meiteis managed to annihilate us, which we don't think will happen. But if they did, I can tell you for sure that they'll never get benefits or they'll never get equity from whatever industry will come out of our land. And for tribals, our land, we have a strong affinity for our land. We are mostly laid back most of the time, but if you come for our land, it doesn't matter. Even if there's one last man standing or one last woman standing. We will fight. Our people back home will fight to death. We will not give an inch. Cheryl Truong: Thank you so much, Niang, for all of your courage and insight. For those just tuning in, we are here with Niang Hangzo and Sunny Gangte from the North American Manipur Tribal Association, NAMTA, and we're peeling through the many layers of the Meitei violence against the Kuki in Manipur. There are land grabs, profit motives, ethno religious tensions, in action by the Manipur state government that all perpetuate this atrocious humanitarian violation against the Kuki people. We'll be right back with more on what's going down in Manipur after this music break. We're going to be listening to a track by the Khamsa Project. Khamsa, the Arabic word for five, is a multimedia art project, showcasing black, Muslim, immigrant, and refugee visual artists and musicians traversing the five stages of grief. They've launched art exhibits, music performances, dance shows, community events, podcasts, but this track in particular, Is from their self-titled hip hop album. Khamsa: the album. This is “something” by one of their collaborative artists Spote Breeze. Welcome back. You are tuned in to apex express on 94.1 KPFA and 89.3 K PFB in Berkeley and online@kpfa.org. That was something called “Something” by Spote Breeze from the Khamsa Project. We are back with Niang Hangzo and Sonny Gangte, members of the Kuki tribe and NAMTA, learning more about the genocide waged against the Kuki people and what we can do to help. Once again, that was “Something” by Spote Breeze from the Khamsa Project.. Sonny Gangte: There have been many instances of police brutality in Manipur, because obviously the police are in cahoots with the state government. There was a youth called Hanglalmuan Vaiphei 21 year old college student in Churachandpur. He shared a Facebook post criticizing the chief minister. They're insane. The post he did wasn't an original post. He reshared it, and it basically was accusing the chief minister of being hand in glove with the poppy planters or drug dealers. Two days later, the police came knocking at his door and they arrested him and then transported him to Imphal to be booked and processed. The official story is that a mob came and snatched the police convoy and waylaid the police convoy and this young man was lynched to death. So he died. And that is the official story of the police. I don't know. Niang Hangzo: Yeah, he died because of he forwarded a Facebook post. He died because he forwarded a Facebook post Sonny Gangte: And the police were so quick to act within two days. They acted on this one, but it took them so many days, months to act on so many other police reports, especially of those two women who were paraded naked. Niang Hangzo: So I want to make a correction there. It's been almost three months. They've not acted on anything. The only thing they acted on was the two women who were paraded naked, but they've not acted on any other. And they acted on that because the prime minister spoke on it, his outrage, but them? Lots of FIR. There's a young, uh, I mentioned immolation. This is a horrifying story. I don't even want to tell it. He's 70 years old. He was caught, he was in a camp with his family and there was, cross firing between the two groups and they were in the middle in the army camp. He got ricochet or something shot went and hit his head. He was taken in the ambulance with his mother who was Meitei– he was Kuki. The mother had married a Kuki man so they decided to send him to Imphal because that's a closest and the best facility advanced facility hospital. He was in an ambulance with his mother, and another Meitei woman who was in the Kuki neighborhood. They said they may be married to a Kuki but it should be safe. And so they went. They were on the way to the hospital and they got waylaid by a mob of this Meira Paibis, those so called women vigilante, and they were burnt alive. There are many stories, real horror stories in this war that we don't want to talk about it, but it's all there. The way they've treated the Kuki-Zomi, the propaganda has succeeded. They don't see us human beings. And even when I talk about it, this is just one of the things, but a seven year old boy? Where's the humanity? If there were militants that did it, I could at least grasp that, as horrifying as it is. But to know that it's done by the Meitei women, mothers, sisters, wives. Who prosper, possibly have grandchildren like at that age, or even children. That is the horror of this war the world doesn't grasp. And then, to make it worse, their young people started putting on Facebook, and their Twitter, and so on that the seven year old boy was harassing them. That he was burning houses. There are horrible stories like this, there's beheading, there's a 77 year old lady praying in a church, Kuki-Zomi praying in a church. She was shot, and then they said she was a sniper. The two women who were paraded and gang r*ped, they said yes, because they were snipers. So not only did they kill or, or debase and dehumanize people. They try to destroy the character as well and brand them as snipers or something. I mean, and they're so outrageous. A seven year old boy harassing them? A seven year old minority boy harassing them? Let's not forget, this war waged by the 53% against the 16%. The 53% have enjoyed 98% of the budget of the state for over 70 years. They have everything today. If somebody has to fly out to Delhi, they cannot go and access the airport. If somebody has a heart attack, they cannot go to Imphal. They will just die there, or they have to go by road. If there's anything critical medically, they have to be airlifted. The biggest need now is medical, medicine, any sort of medical help, more doctors. Remember to access our areas, they have to come through Mizoram or through Nagaland. They cannot fly in into Imphal. If they're coming by road, to our area, maybe they'll be stopped because this vigilante women have stopped everybody including armies. We used to revere them because they were the ones who fought for the women of Manipur originally but they've turned completely. They've turned completely and they are now the aggressors. They're hunting. There are videos of women hunting. When my family escaped, I told you they came face to face with the mob. And my 11 year old grand niece said that the women were worse. The men said, protect this family. We know this woman. She's Meitei, she's a grandmother. We know her. They call her Ibo. The women said, why should we let them go? They raped and kill our people. But. Nobody was raped or killed in Churachandpur on May 3rd. There was disinformation spread to rile up all the people in Imphal, so they would chase us out of our house, they would kill us, and even the gang r*pe. They clearly said that it's in retaliation of a fake story. The harm that misinformation has caused. The price we had to pay for misinformation is unimaginable. We are a small group of people, and if we are annihilated, the world won't even miss us because most of the world don't know we exist. So please. Spread the word. Miko Lee: Thank you so much for both sharing on that. I'm sitting with your words, Niang, and kind of taking them in, absorbing them. And Sonny, I'm thinking about how important video was, because they did capture that horrific gang r*pe on camera. And same thing that happens here with African American people that have been killed by the police. It's when we catch the video of it that it tends to have that impact. The more people have exposure to it. I'm sitting with the fact that video then made it on the internet, and then I read about it in Al Jazeera, July 20th. This is like the time between May and July 20th that it took for it to even hit any kind of national news partially is because one there was a video there that people are seeing it, but also the story is still hidden, even with that .The story of the deeper roots of what's going on and this whole attempt at annihilating a people's for profit is kind of going under the radar. How can people in our audience that are listening, get involved in your work so that we can help to build the world that we want to see as opposed to the world we're living in? Sonny Gangte: So, NAMTA, the North American Manipur Tribals Association, is an organization as old as this crisis itself. It was formed as a response to this persecution of our people. And even today, the crisis is ongoing. And the government, any aid going to Manipur right now is not reaching the Kuki-Zomi people. It might reach Imphal. I don't know. The people in Kangpokpi and Lamka are in dire need of humanitarian aid. There are hospitals there, small hospitals. Primary health care centers, and they don't have enough supplies, and we have received a pleas from their people asking for IV fluids and gloves and bare minimum medical necessities, and it's going to turn into a larger public health crisis. It already is. One of the things that we can use is to spread the word. First of all, we need the world to know that horrific atrocities are being committed in the so called largest democracy. We also welcome any Donations if anyone would like to support our cause when you try and send humanitarian aid. Niang Hangzo: Yeah, yeah. The thing is, because of the inaction and silence of the central government, we can say that they are complicit, right? Silence is complicit because they could have stopped this. They allowed this to happen. So when we ask about aid, for example, if the U. S. aid has to go, it has to go through the center government and they will refuse it. If you remember, Eric Garcetti said, if you ask us, we will help. He said that, the US ambassador. He was told that this is an internal matter, but really, but it is not. We're not looking at the political part of it. If you look at the human side of it, it is a humanitarian matter.. Our people are not getting anything from the central government because for the central government will send it to the state government. This is state sponsored pogrom.. So they're not going to send anything to our people. So even asking for international aid. They need permission of the central government, so they'll not receive it. But we still want people to talk because one of the things we want to do now and what I want the listeners to do is to talk about this, to read about this, go to our site, listen to the personal stories, not political. We have our personal stories there, read about it and talk about it, tweet, put it out in social media. If everyone talks about Manipur and the Genocide of the Kuki-Zomi. We want it so loud, so loud in the digital media that Delhi can hear it. Because I think public opinion can sway government. I think that is very important. I want engagement from listeners to start tweeting about this, to start reading about it and share it on their social media so it gets amplified. That's one ask. The second ask is that I want you all to write to your senators, to write to your representatives. The European Union brought this Manipur issue and the persecution of Christians on 12th July, and on the next day they passed a resolution condemning the failures of the Modi government. This is the EU, they've done it. And Fiona Bruce, who is a Special Envoy of Religious Freedom for the UK Prime Minister, she brought it in Parliament. U. S. is a bastion of freedom, the land of the free. everybody looks up to the United States. As someone who would protect human rights, not U.N. But United States is synonymous with being the big brother, the father that take care of the weak. And yet nobody has spoken. So we want our congressman to bring this to motion. I know there are on a break right now, but we this is a time to hit them with it. We want the U. S. representatives to bring the Manipur issue on the floor and discuss it and maybe censor the government. And of course, our president went as far as saying that we need to sanction. And I know that that will be hard because when Modi came, they signed billion dollars worth of business and there's economic reasons, but that would be also one of the aspirational goals, but let's start with raising awareness. Spreading the news to everybody, to your friends, talk to people about it. Like I said, let it ring so loud that Delhi can hear it. Number one, number two, I'm repeating, because it's important, write to your congressmen, write to your senators about this, and tell them to bring this issue up. Please look at NAMTA's Facebook page. We also have a YouTube channel. We also have Instagram, and we will announce those and please join us. Miko Lee: . . We will add links to those in the show notes of APEX Express so people can have access and find out more about the amazing work. Thank you. You are a few but mighty that are living here carrying the banner for a lot of people in Manipur and all around the world. And just know that there's so many of us that are here supporting you and believing in you and supporting the fight for dignity and power for your people. thank you so much for all the work that you're doing. We're going to encourage everybody to check out the NAMTA website. to find out more about what's happening in Manipur and how you all in our community, all of our listeners can make a difference, can make your voices be heard so that these atrocities will not continue to happen. Thank you so much for joining us tonight. Cheryl Truong: And that's the end of our show. Please check our website, kpfa.org to find out more about what's going on in Manipur, the work that NAMTA has been doing, and the work that ASATA is doing. We'd like to thank all of our listeners out there. Keep dreaming folks. A better world is possible. Apex express is produced by Miko Lee, Paige Chung, Jalena Keane-Lee, Preeti Mangala Shekar. Shekar, Anuj Vaidya, Kiki Rivera, Swati Rayasam, Nate Tan, Hien Nguyen, Nikki Chan, and Cheryl Truong Tonight's show was produced by Miko Lee and me, cheryl. Thanks to the team at KPFA for all of their support. And thank you for listening! The post APEX Express – 8.3.23 – Manipur's Humanitarian Crisis appeared first on KPFA.

This week, host Basant Kumar is joined by the Quint's Saptarshi Basak and freelance journalist Vikrant Dubey.Saptarshi explained the ethnic divide in Manipur between the state's tribal groups. He delved into the ongoing conflict and its implications in the northeast, and also threw light on the central and the state governments' failure in maintaining law and order.Vikrant spoke about his reportage on a Gandhian organisation's struggle in Uttar Pradesh's Varanasi against a demolition order. He detailed how the district magistrate's demolition order against Varanasi Sarva Seva Sangh's official premises last month triggered a sit-in protest at the site to save the seven decade old campus. Tune in.Timecodes00:00:00 - Introduction00:01:32 - Manipur Violence00:09:48 - Sarva Seva Sangh00:47:41 - RecommendationsRecommendationsSaptarshiETHNIC CONFLICT IN INDIA: A Case Study of the Kukis and the Nagas in ManipurThe Homeland and the State: The Meiteis and the Nagas in ManipurVikrantDekho Hamri KashiBasantKashi Ka AssiExclusive: NCW ignored complaint linked to Kuki women video filed 38 days agoProduced by Tehreem Roshan and Saif Ali Ekram, recorded by Naresh Kumar, and edited by Umrav Singh Gurjar. Hosted on Acast. See acast.com/privacy for more information.

Raider Nick goes one-on-one with Raiders legend Kenny Nagas to discuss all things NRLW and the good old days....See omnystudio.com/listener for privacy information.

In July in a span of 10 days, two women were tragically shot and killed in the capital city of Imphal in Manipur. Hangzo Donggaihching was a member of the Kuki-Zo community and lived alone in a small makeshift hut in the Lamphel area of Imphal. She was shot dead in broad daylight on July 6th in Kwakeithel, Imphal West. Hangzo Donggaihching had an intellectual disability and had no surviving family. Lucy Marim, belonging to the Maring Naga tribe, was abducted from Sawombung area and later found shot dead on July 15th in Lamlai, Imphal East district. The United Naga Council, representing Nagas in Manipur has issued a statement strongly condemning her killing. However this has not garnered much outrage from groups outside Manipur. In this episode, independent journalist Greeshma Kuthar interviews Dr. Aiswarya Rao, a disability rights activist from Tamil Nadu, who discusses the specific killings and the broader issue of ethnic violence. Greeshma also speaks with Professor Sonajharia Minz, the Vice-Chancellor of Sido Kanhu Murmu University in Jharkhand, about the urgent need for collective action to address the ongoing violence in Manipur and put an end to it before more lives are lost.See sunoindia.in/privacy-policy for privacy information.

A version of this essay has been published by firstpost.com at https://www.firstpost.com/opinion/shadow-warrior-sarpam-thullal-naga-dance-of-kerala-12175812.htmlKerala has a long tradition of Naga (sarpa, serpent) worship, as has also been the case in some parts of the Northeast. There are sarpa kavu or untouched patches of virgin forest, where serpent deities reside. There are large temples, for example Mannarsala, where childless couples make offerings to gain the boon of a baby: Nagas are believed to grant fertility. The Theyyams of Malabar, as well as the bhoota kola of neighboring Tulunadu, celebrate the autochthonic deities of the region. As in the superb film Kantara and to a lesser extent in the film Malikappuram about a girl-child who is an ardent devotee of Swami Ayyappan of Sabarimala, the deities of the land are a powerful presence in the daily lives of the faithful.In Kantara the traditions are presented with neither explanation nor apology: they just are. In Malaikappuram, which is a very good film as well, there is a bit of a tendency to ‘explain' away mystical and spiritual experiences in ‘modern, scientific' terms (which Kantara wisely refrains from, and that is a major part of its charm). There are traditions where the deities physically inhabit the faithful who have been chosen and undergone the required purification rituals, and the faithful have experiences that are not necessarily amenable to rational, scientific explanation: which probably just means that science hasn't caught up with tradition. The oracle-like velichapads of Kerala, the oracular vestal virgins of ancient Greece, and the spirit dancers of the bhoota kola are examples.So are the Nagaraja, Naga Yakshi, Sarpa Yakshi, Mani Nagam, Kari Nagam, Kuzhi Nagam and Kanyavu of the sarpam thullal that I attended at the family temple of some relatives in Alappuzha district in Kerala. They are chosen from among the matrilineal descendants of the family. Apart from the Nagaraja who is a male, the others are all female, and the Kanyavu is a pre-pubescent girl-child. In passing, matriliny/Devi worship and Naga worship appear to go hand in hand.  I had seen videos of and listened to the hypnotic music of the sarpam thullal before: it is easy to imagine being induced into a trance while listening to it. But this was the first time I was fortunate enough to see it.The ‘penitents' stay in the temple for a week or so. (I am reluctant to use that term because they are not sinners, but rather the chosen few who are fortunate enough to experience the rituals first hand. But that seems to be the closest term in English. I think I'll instead use the neutral term ‘Naga dancers' for them.) They undergo purification rites (kappu kettu), perform ritual vrtam, and are put on a special sattvic diet that excludes salt or spice. In addition, there are piniyal (literally minions), other family members who are not part of the thullal itself, but whose duty it is to protect the vulnerable Naga dancers who do enter into a trance-like state and are unaware of their surroundings as they sway to the music. The piniyal do not have to stay in the temple but do undergo the same vratam.This particular sarpam thullal is conducted once every three years, and it goes on for three days at the temple, which was cleaned up, the surroundings cleared of vegetation, and lit up with bright lights. There are several thullals a day: late morning and/or late afternoon and late night. I attended the second day's events, afternoon and night: it went on till two in the morning. The entire function is orchestrated by a Pulluva chief, a tribal man who has a traditionally strong connection with Naga deities. In most temples in Kerala, there is a subsidiary shrine for the Naga deities, and on auspicious days, especially the ayilyam (ashlesha) nakshatra which is associated with Nagas, a Pulluva singer will sing an invocation for you, playing his violin-like instrument that is the basis of the thullal music, which also includes a deft chenda drum orchestra and nadaswaram pipes.A major part of the thullal is the creation of the kalam or the drawing on which the naga dancers perform their dance, swaying to music. This is done in a custom-built pandal (covered temporary structure decorated with young coconut leaves). Using vegetable dyes, the Pulluva can quite amazingly create a beautiful and complex drawing in a couple of hours, with a Naga theme. Sadly, it is ephemeral, because the dancers will destroy it shortly thereafter. These photos are of a kalam in the shape of a serpent coiled around a black palm tree (karimpana), with various Naga dancers in the foreground, getting ready for the thullal. The dancers are brought to the kalam after an invocation ceremony and obeisance to the deities. They do a circumambulation of the kalam, and then they are given a bunch of tender florets of the arecanut tree, which they hold to their faces. Apparently the fragrance of the florets helps induce the trance state, and then they move to the kalam and start swaying rhythmically to the music, which waxes and wanes in a sinuous manner in a metaphor for a serpent's motion.As they move around, the dancers appear to become more and more detached from their normal, daily selves, and more and more involved in the trance state. Their movements become more uncontrolled, and their eyes and expressions take on an other-worldly hue. They are liable to hurt themselves by hitting the pillars of the pandal, or falling into the audience crowding around. So their piniyal form a protective cordon, linking arms, so that the dancers are safe.They are given tender coconuts to refresh them while they dance. Sometimes they seem to be searching for someone in the audience. They may choose a person, and summon them to give them a tender coconut, in what is considered a blessing. Indeed, the dancers look mesmerized. I was told by a niece that a few years ago, she was watching the dance, and suddenly she felt the uncontrollable urge to join the dancers herself, and so she did. After dancing the kalam to dust, the dancers then run to the sarpa kavu (sacred grove) and the nearby temple pond, where they immerse themselves, again with the piniyal joining them to ensure they don't harm themselves. I watched the young Nagaraja run with astonishing speed to the kavu, so fast that his piniyal couldn't keep up. He crashed into a tree and I was afraid he might have suffered a concussion. But doctors examined him, and he was fine. In our case, the Naga dancers included several young women, a middle-aged woman who had come all the way from the US, the teenaged Nagaraja, and the 9 year-old girl Kanyavu. I noticed that the Kanyavu was reluctant to participate. She stood aside, looking confused. But on the final day, she suddenly danced with full enthusiasm. After their visits to the kavu and the pond, the Nagas, now soaking wet, come back to the kalam pandal, and after some further ceremonies, that thullal is over, and they go back to their temporary accommodation in the temple. There are two or three thullals a day, and it obviously physically taxing for the Nagas, as well as for piniyal. The most elaborate one is at night and it goes on well into the early morning, say 2am. I was present for the afternoon and night thullal on the second day. I should have been there for the third and concluding day, but I had to leave. So I was watching the live broadcast of the event around 11pm, and then there was a commotion among the ladies sitting on mats on the ground next to the kalam. It was because a small serpent was sinuously wending its way towards the main temple steps. This was astonishing. It was a finger-sized serpent about 3 feet in length, with a silvery spotted body. It went as far as the steps to the main Mahadeva shrine, in front of which the kalam pandal was, and remained there for a while. Then it slithered up the back of a plastic chair, coiled itself around it, and remained there for the rest of the thullal until the final ceremony.Someone brought the serpent a little nurum palum on a banana leaf: this is the mixture of milk, turmeric etc that is the main offering at Naga ceremonies. The serpent appeared to take a few sips of this. Let us remember that all this happened in a place where the entire vegetation had been removed using a JCB backhoe just a week or two prior. There were a couple of hundred people sitting or milling around the pandal. There was deafening amplified music from the chenda orchestra. None of this seemed to deter the serpent. After the final ceremony where the Naga dancers return to their normal lives (kapp-azhippu), it disappeared below the roots of one of the nandyar-vattam medicinal plants around the temple, without any fuss.I had heard from a relative that a few years prior, three serpents had come to this thullal. To be honest, I was skeptical: why would serpents, which try to avoid humans, come to such a loud ceremony? Then I saw a video of a recent thullal in another temple in Alappuzha, where again a finger-width (but this time golden-colored) serpent had arrived, stayed, and then disappeared.But the fact that I was seeing this in real time (albeit on video feed) was staggering. None of my rational, scientific beliefs could explain what had happened: why on earth did this serpent appear and seem to be unperturbed, and even enjoy the ceremony? I have no answer. The only thing I can think of is Kantara's premise: there are spirits and demi-gods all around us, if only we learn to look. There is the belief that the real Nagas (such as the slender silver- and gold-colored ones I saw in videos) are not the same as the usual snakes one encounters. These are special, with semi-divine attributes, and they are the ones that accept our offerings.One of my favorite writers, the brilliant Malayalam fabulist O V Vijayan, once explained to me his short story The Little Ones, about benign ancestral spirits that appeared as points of light in the sky when the family was going through troubles. It's the same idea: unseen, unknown and often benign (presumably there are malign ones too) powers that we are only dimly aware of. I had wanted for years to see a sarpam thullal, because of the hypnotic quality of its music that I had heard, and because of the connection between matriliny, Devi worship and Naga worship that were all hallmarks of Hindu Kerala society for long. It is my theory that these, along with ample monsoon rains and the rice and spice trade, had enabled Kerala, especially Travancore, to be a fairly prosperous tropical paradise. Now that I have seen the thullal, I am even more in awe of my ancestors, who knew a thing or two: they had some of the most accurate calendars in the world; in the 14th century CE, Kerala mathematician Madhava of Sangamagrama discovered rapidly converging infinite series for trigonometric functions (the basis of calculus and of navigation across the open ocean). As early as the 2nd century BCE, Pliny the Younger was complaining that Roman coffers were being emptied for the spices of Kerala, especially pepper. We must try to understand why our long-standing traditions have survived. Lindy, as Nassim Taleb would say: they survived because they have meaning, and value.1950 words, 13 Feb 2023 This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit rajeevsrinivasan.substack.com

In this episode of Undivided Birmingham, Dr. Chris Crain interviews Eddie Vines, a former District Judge who holds a Master's Degree in Christian Apologetics from the New Orleans Baptist Theological Seminary. Eddie is the founder and president of Faith Fortress Ministries. As the Faith Fortress founder, Eddie Vines, served as a District Judge in Alabama where he became increasingly concerned about the erosion of values in our society as well as the negative influence American popular culture is having on the world.  A chance encounter with a telemarketer in 2006 (Eddie being called by Achui Shimray) has led Faith Fortress to establish a ministry presence among the Naga Tribes of Northeast India. Whereas Americans once exported the gospel to unreached peoples such as the Nagas, we now send them Hollywood and Hip Hop and the unfortunate result is the moral breakdown of such people groups. With workshops, training, personal discipleship, evangelism, and much prayer, Faith Fortress seeks to engage reach the world for Jesus and strengthen the existing church, one believer at a time. Learn more about Faith Fortress Ministries at faithfortress.org. 

Jesus inspired by the sleeping Vishnu, Nagas on altar candlesticks—Goa remained both Indian and Christian through its history.

Ron Watkins joins Alien Agenda's host Tony Teora to discuss the Nagas, an alleged serpent alien race. Topics also include German UFOs, remote viewing, consciousness studies and Twitter politics. Ron talks about his desire to buy land near Area 51 Groom Lake for a  'secret project'. The two discuss issues of freedom of speech, his failed Congressional campaign, and how the J6 Committee was looking to serve him.  Laugh and learn as these two discuss the Alien Agenda, politics and life. 

We finish the story of how Garuda got sweet revenge on the Nagas, single-handedly defeated all the Devas, and also became Vishnu's vahana! Transcript and show notes Music: https://www.purple-planet.com #sfipodcast #Mahabharat #Mahabharata #Indra #Garud #Amrit #Garuda #Nagas #Devas #Vishnu

The Protoevangelium and the days of Noah --- Send in a voice message: https://anchor.fm/aei-leon/message Support this podcast: https://anchor.fm/aei-leon/support

For the very first time, Sadhguru talks about the lesser-known mystical dimensions of Nagas or the sacred serpents, and their significance in spiritual pursuit and mystical exploration.Conscious Planet: https://www.consciousplanet.orgSadhguru App (Download): https://onelink.to/sadhguru__appOfficial Sadhguru Website: https://isha.sadhguru.orgSadhguru Exclusive: https://isha.sadhguru.org/in/en/sadhguru-exclusiveYogi, mystic and visionary, Sadhguru is a spiritual master with a difference. An arresting blend of profundity and pragmatism, his life and work serves as a reminder that yoga is a contemporary science, vitally relevant to our times.

For the very first time, Sadhguru talks about the lesser-known mystical dimensions of Nagas or the sacred serpents, and their significance in spiritual pursuit and mystical exploration.Conscious Planet: https://www.consciousplanet.orgSadhguru App (Download): https://onelink.to/sadhguru__appOfficial Sadhguru Website: https://isha.sadhguru.orgSadhguru Exclusive: https://isha.sadhguru.org/in/en/sadhguru-exclusiveYogi, mystic and visionary, Sadhguru is a spiritual master with a difference. An arresting blend of profundity and pragmatism, his life and work serves as a reminder that yoga is a contemporary science, vitally relevant to our times.See omnystudio.com/listener for privacy information.

The newest balance patch changed things once again and it's time to lower those curves and bring out some minions! Hat's happy at least. --- Support this podcast: https://anchor.fm/vicious-syndicate/support

The Nagas of Northeast India gives great importance to dreams as sources of divine knowledge, especially knowledge about the future. Although British colonialism, Christian missions, and political conflict have resulted in sweeping cultural and political transformations in the Indo-Myanmar Borderlands, dream sharing and interpretation remain important avenues for negotiating everyday uncertainty and unpredictability. Agency and Knowledge in Northeast India: The Life and Landscapes of Dreams (Routledge, 2018) explores the relationship between dreams and agency through ethnographic fieldwork among the Angami Nagas. It tackles questions such as: What is dreaming? What does it mean to say ‘I had a dream'? And how do night-time dreams relate to political and social actions in waking moments? Michael Heneise shows how the Angami glean knowledge from signs, gain insight from ancestors, and potentially obtain divine blessing. Based on extensive ethnographic research, this book advances research on dreams by conceptualizing how the ‘social' encompasses the broader, co-extensive set of relations and experiences - especially with spirit entities - reflected in the ethnography of dreams. It will be of interest to those studying Northeast India, indigenous religion and culture, indigenous cosmopolitics in tribal India more generally, and the anthropology of dreams and dreaming. Tiatemsu Longkumer is a Ph.D. scholar working on ‘Anthropology of Religion' at North-Eastern Hill University, Shillong: India. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The Nagas of Northeast India gives great importance to dreams as sources of divine knowledge, especially knowledge about the future. Although British colonialism, Christian missions, and political conflict have resulted in sweeping cultural and political transformations in the Indo-Myanmar Borderlands, dream sharing and interpretation remain important avenues for negotiating everyday uncertainty and unpredictability. Agency and Knowledge in Northeast India: The Life and Landscapes of Dreams (Routledge, 2018) explores the relationship between dreams and agency through ethnographic fieldwork among the Angami Nagas. It tackles questions such as: What is dreaming? What does it mean to say ‘I had a dream'? And how do night-time dreams relate to political and social actions in waking moments? Michael Heneise shows how the Angami glean knowledge from signs, gain insight from ancestors, and potentially obtain divine blessing. Based on extensive ethnographic research, this book advances research on dreams by conceptualizing how the ‘social' encompasses the broader, co-extensive set of relations and experiences - especially with spirit entities - reflected in the ethnography of dreams. It will be of interest to those studying Northeast India, indigenous religion and culture, indigenous cosmopolitics in tribal India more generally, and the anthropology of dreams and dreaming. Tiatemsu Longkumer is a Ph.D. scholar working on ‘Anthropology of Religion' at North-Eastern Hill University, Shillong: India. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

The Nagas of Northeast India gives great importance to dreams as sources of divine knowledge, especially knowledge about the future. Although British colonialism, Christian missions, and political conflict have resulted in sweeping cultural and political transformations in the Indo-Myanmar Borderlands, dream sharing and interpretation remain important avenues for negotiating everyday uncertainty and unpredictability. Agency and Knowledge in Northeast India: The Life and Landscapes of Dreams (Routledge, 2018) explores the relationship between dreams and agency through ethnographic fieldwork among the Angami Nagas. It tackles questions such as: What is dreaming? What does it mean to say ‘I had a dream'? And how do night-time dreams relate to political and social actions in waking moments? Michael Heneise shows how the Angami glean knowledge from signs, gain insight from ancestors, and potentially obtain divine blessing. Based on extensive ethnographic research, this book advances research on dreams by conceptualizing how the ‘social' encompasses the broader, co-extensive set of relations and experiences - especially with spirit entities - reflected in the ethnography of dreams. It will be of interest to those studying Northeast India, indigenous religion and culture, indigenous cosmopolitics in tribal India more generally, and the anthropology of dreams and dreaming. Tiatemsu Longkumer is a Ph.D. scholar working on ‘Anthropology of Religion' at North-Eastern Hill University, Shillong: India. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

The Nagas of Northeast India gives great importance to dreams as sources of divine knowledge, especially knowledge about the future. Although British colonialism, Christian missions, and political conflict have resulted in sweeping cultural and political transformations in the Indo-Myanmar Borderlands, dream sharing and interpretation remain important avenues for negotiating everyday uncertainty and unpredictability. Agency and Knowledge in Northeast India: The Life and Landscapes of Dreams (Routledge, 2018) explores the relationship between dreams and agency through ethnographic fieldwork among the Angami Nagas. It tackles questions such as: What is dreaming? What does it mean to say ‘I had a dream'? And how do night-time dreams relate to political and social actions in waking moments? Michael Heneise shows how the Angami glean knowledge from signs, gain insight from ancestors, and potentially obtain divine blessing. Based on extensive ethnographic research, this book advances research on dreams by conceptualizing how the ‘social' encompasses the broader, co-extensive set of relations and experiences - especially with spirit entities - reflected in the ethnography of dreams. It will be of interest to those studying Northeast India, indigenous religion and culture, indigenous cosmopolitics in tribal India more generally, and the anthropology of dreams and dreaming. Tiatemsu Longkumer is a Ph.D. scholar working on ‘Anthropology of Religion' at North-Eastern Hill University, Shillong: India. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/south-asian-studies

The Nagas of Northeast India gives great importance to dreams as sources of divine knowledge, especially knowledge about the future. Although British colonialism, Christian missions, and political conflict have resulted in sweeping cultural and political transformations in the Indo-Myanmar Borderlands, dream sharing and interpretation remain important avenues for negotiating everyday uncertainty and unpredictability. Agency and Knowledge in Northeast India: The Life and Landscapes of Dreams (Routledge, 2018) explores the relationship between dreams and agency through ethnographic fieldwork among the Angami Nagas. It tackles questions such as: What is dreaming? What does it mean to say ‘I had a dream'? And how do night-time dreams relate to political and social actions in waking moments? Michael Heneise shows how the Angami glean knowledge from signs, gain insight from ancestors, and potentially obtain divine blessing. Based on extensive ethnographic research, this book advances research on dreams by conceptualizing how the ‘social' encompasses the broader, co-extensive set of relations and experiences - especially with spirit entities - reflected in the ethnography of dreams. It will be of interest to those studying Northeast India, indigenous religion and culture, indigenous cosmopolitics in tribal India more generally, and the anthropology of dreams and dreaming. Tiatemsu Longkumer is a Ph.D. scholar working on ‘Anthropology of Religion' at North-Eastern Hill University, Shillong: India. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Today I will continue talking about the Earth Elementals. You will learn about Elves and the Elven Kingdom. Forest Elves, Water Elves, Crystal Elves, Mountain Elves. The second part of this episode is all about Nagas or Snake People. You will learn about their world, how to connect with them, and what qualities they possess.05:05 Elves and how to work with the Elves13:13 The difference between elves and fairies18:15 What is the function of the Elves?22:17 Crystal Elves and what they do29:51 Water Elves and what they do40:17 How to connect with the Elves42:04 Nagas and how to work with the Nagas59:37 A conflict between Nagas and Garudas01:07:26 The power of the venom01:12:37 How to connect with the Nagas Questions from the collective:01:15:23 Do Nagas really tempt people? Should I be worried about this if I work with them?01:22:37 How are the Nagas connected to the apples? Please enjoy! ***Instagram: @thisismariyaofficialWebsite: thisismariya.comYoutube: @thisismariyaofficial***If you enjoyed the podcast, would you please consider living a short review on Apple Podcasts? It will help us to spread the word and bring more light to this world.You can also help us with upcoming episodes. Leave a review and ask a question; this question can become a topic for our next episode. We encourage you to think about a question that can be important for as big audience as possible.

There's so much new stuff in the game and especially in Battlegrounds. Who could be a better guest than Slysssa? If you want to learn about Nagas and all of our thoughts on the upcoming balance changes, tune in.

Battlegrounds got a big patch with Nagas being added and buddies saying buh-bye, but that's not all that was introduced in this patch - we have new features, new mercs, and new (and also familiar) tech issues to talk through. The hosts share their thoughts on Heroic Brawliseum as well before getting into three ways to play Warrior. News – 17:57 Patch 23.2 BGs, Mercs, and other stuff Heroic Brawliseum New Features New bugs and known issues New and amazing portraits Tournaments – 1:04:48 Masters Tour Quals Dreamhack Lobby Legends Ladder Decksplanations – 1:16:54 3 Ways to Warrior The Show Notes for this week's episode are on our Website You can monetarily support our show on Patreon Join us every week live, by following us on Twitch Join our community chats in our Discord channels and write in to our Email Follow us on Twitter as well as like share and follow us on Facebook Save our RSS feed or subscribe to us on iTunes, Stitcher, or Google Music Play. And please leave a review on iTunes or Stitcher

ADWCTA & Merps discuss the new upcoming BG patch.

EducatedCollins and Jkirek, Sleepy and Sorren have a roundtable where they discuss Buddies. Nagas, Design philosophies and Meta discover.

Noodleswoop and GuyGrumpy finish off the Card Review for the Voyage to the Sunken City with the remaining 80 cards of the set. Join them as the delve into the Depths with Nagas, Colossals and Dredged Up Sunken Treasures!    Join us next week when we review the Core Set Changes too!

Real smart immortal snakes with an oath of hatred to the yuan-ti, for... reasons. They rule ancient ruins and are powerful spellcasters! Check out the immovable rod, a multipurpose tool with more uses than you can think of. Lastly, is your creature large and in charge? Better check the size!Monster: Nagas, MM 223Magic Item: Immovable Rod, DMG 175Social Media:WebsiteInstagramTwitterEdited and Produced by Zach W.Music: "Unholy Knight (Intro) and Realizer (Outro)" Kevin MacLeod (incompetech.com)Licensed under Creative Commons: By Attribution 4.0 License. http://creativecommons.org/licenses/by/4.0/Logo designed by Graphite the Dragon See acast.com/privacy for privacy and opt-out information.

This is a tribal story from Nagaland, India, highlighting the close relationship between man, god, and religion. It is a story of three brothers, Man, Cosmic spirit, and Tiger, and their right on nature and the Earth. Nagas revere tigers and leopards a lot and ultimately trace the ancestry of their own culture to a single man and a single tiger, with rituals and customs to keep peace between the two. It is a great story to talk about human entitlement on nature, endangered status of tigers, and private ownership of these beautiful cats.