Soma in the Vedas: Clues to Shamanic Connections?
Psychoactive Roots of Ancient Hindu Rituals.
As a learner of Vedanta philosophy and Indian history, I am endlessly fascinated by the rituals and spiritual practices of ancient India. Among the most intriguing is the recurrent appearance in early Vedic texts of an enigmatic ritual drink called Soma. Though its consumption played a central role in fire sacrifices praising various deities, the identity and preparation of this substance remains uncertain after thousands of years.
In my research, I am particularly drawn to analyze parallels proposed between the envisioned effects of Soma and the mind-altering techniques used by shamans in neighbouring Central Asian cultures. While thought-provoking, such comparisons remain speculative according to most modern scholars. In his recent authoritative study "An Unholy Brew," religious historian James McHugh provides an erudite examination of the numerous theories regarding Soma's nature and origins. He ultimately concludes the evidence for direct shamanic influences is circumstantial rather than definitive.
In this article, I will provide an overview of key insights from McHugh's scholarship, while also exploring the hints of a shamanic connection that persist in my mind as a researcher. I am especially interested in analyzing McHugh's passing mentions of self-wounding by Vedic priests during Soma preparation, a practice known as soma-ā-ghāra. What light might this shed on proposed parallels to Eurasian shamanism? By delving into the questions around Soma that still capture my imagination as a learner, I hope to share my perspective on this captivating spiritual substance that remains a profound mystery.
Among the many intriguing aspects of ancient Vedic ritual discussed in James McHugh's comprehensive book "An Unholy Brew," few mysteries are as enticing as the identity and purpose of Soma. Mentioned frequently in the earliest Sanskrit texts known as the Vedas, Soma was an integral part of important sacrificial rites. Yet its exact nature remains open to debate thousands of years later. Some intriguing parallels between certain features of Soma rituals and shamanic traditions from Central Asia have fueled speculation about influences between early Indian and Central Eurasian belief systems. However, as McHugh concludes in his analysis, the evidence for direct shamanism in Vedic practices remains circumstantial. Dating from roughly 1500 BCE to 500 BCE, the Vedic texts constitute the earliest layer of Sanskrit literature.
They contain poetic hymns praising various deities, some cosmological musings, and technical instructions for elaborate fire sacrifices meant to please these gods. Chief among the offerings presented in such rituals was a mysterious plant preparation called Soma. While this drink brought nourishment and exhilaration to the gods when properly prepared and consumed via ritual chanting, the plant source of Soma itself has eluded identification. Scholars have proposed candidates ranging from psychoactive mushrooms to ephedra and cannabis, but none conclusively match the scattered clues in the Vedic texts. McHugh examines in depth the various theories put forth regarding the pharmacological properties of Soma. He points out that while some hypotheses posit Soma as an inebriant on par with compounds like mescaline, evidence to definitively prove this is lacking. The nature of rituals involving Soma also differs substantially from practices unambiguously associated with drugs in other cultures, such as the psychedelic mushroom rituals of Mesoamerica.
Rather than individual ecstatic experiences, Vedic Soma rites centred around a communal ritual drink dedicated to the gods through elaborate liturgy. The imbibers were not shamans but high-ranking Brahmin priests. Even accounting for literary stylization, the rituals as described bear little resemblance to activities identifiable as shamanism elsewhere. Still, some general parallels proposed between aspects of Vedic Soma worship and features of shamanism practised by neighbouring Central Eurasian groups are worth entertaining as hypotheses. For instance, both spheres saw the drink’s preparation and consumption as a means to commune with deities inhabiting higher spiritual realms.
Production of Soma required specialized knowledge and ritual skills held by a class of experts who alone could achieve correct extraction and offering of the potent plant fluid. Likewise, among Eurasian steppe peoples shamanism was the domain of specially trained initiates. Intriguingly, a group of Vedic hymns known as the “Soma Hymns” reference the plant’s ability to induce ecstatic trance-like states when pressed, like alcohol “maddening the mind."
In addition, similar to shamans who pierce their skin in rituals, certain Vedic priests were said to wound themselves with blades during Soma preparation. However, as McHugh notes, such parallels remain speculative given that Vedic soma rituals are presented not as direct ecstatic ordeals but as formal liturgies emphasizing skilled performance over individually transformative experiences. While limited knowledge of prehistoric shamans makes direct comparisons challenging, the extensive information available about later historical shamanism also paints a picture rather different from the Soma rituals as described. In summarizing the uncertain connection between Vedic practices and shamanism, McHugh concludes that any shamanic resonances in Soma worship were likely adapted and transformed greatly for literary, sacrificial contexts rather than preserving an unbroken cultural memory of older Siberian-style techniques.
In the chapter on Soma: "Some early Vedic passages hint at blood flowing from the bodies of priests involved in the ritual preparation of soma, a detail omitted in later manuals’ more schematic descriptions." (p. 286) In Cup 6 on drink in Vedic myths and rituals: "We also have rules for the soma brewing ritual in later ritual manuals (Śrauta Sūtras), which consistently mention that the priests who pound and grind the soma must lacerate their fingers or arms with splinters of wood in the process." (p. 280)
Though McHugh does not directly cite or quote the early Vedic sources, these brief references suggest the priests may have wounded themselves in the process of preparing soma, in a practice known as soma-ā-ghāra.
The exact purpose of soma-ā-ghāra is unclear, but scholars have proposed several possible explanations based on the textual evidence and context. One possibility is that soma-ā-ghāra served to purify the priests preparing the soma drink. According to Vedic cosmology, the human body is seen as a microcosm of the universe, and blood is considered a particularly powerful and sacred substance. By lacerating themselves, the priests were symbolically shedding their impurities and making themselves more worthy to handle the sacred soma. Another view is that soma-ā-ghāra helped ensure the potency of the soma drink, imbuing it with the priests' vitality and power through the mixing of their blood. It is also possible that soma-ā-ghāra represented a form of self-sacrifice, with the priests offering their bodies to the gods in return for blessings through the ritual.
The exact composition of Soma is not known, as the recipe is lost to time. However, the Rigveda mentions some ingredients that were used in the preparation of Soma, including the soma plant itself, (probably a species of Ephedra), milk, barley, honey water, other herbs and spices.
The ritual begins with the gathering of the soma plants. The plants are carefully selected and then harvested. Once the plants have been harvested, they are brought back to the ritual ground. The next step in the ritual is to press the soma plants. This is done using a special type of mortar and pestle. The soma plants are placed in the mortar and then crushed with the pestle. The resulting juice is then collected in a special container. Once the soma juice has been collected, it is filtered and then clarified. This is done to remove any impurities from the juice. The next step in the ritual is to prepare the altar. The altar is a special platform that is used for the ritual. The altar is cleaned and then decorated with flowers and other offerings. Once the altar has been prepared, the soma juice is placed on the altar. The soma juice is then offered to the gods. The offering is made by pouring the soma juice into a special fire. The fire is then used to cook the soma juice. Once the soma juice has been cooked, it is offered to the priests and other participants in the ritual.
While the origins of Soma worship remain veiled, its mythical prominence and ritual centrality point to its profound importance in ancient Indian religion. The drink's persistence as a sacred mystery echoing through texts composed over many centuries is a testament to its enduring cultural significance, whether as a tangible inebriant, powerful mythos, or some blend of both. Soma reflects the inspired and scholars who continue seeking insight into its ancient role will likely experience revelations as captivating as the drink itself.
Rig Veda 9.1.1: "We have drunk Soma and become immortal; we have attained the light, the Gods discovered. Now what may foeman’s malice do to harm us? What, O Immortal, mortal man’s deception?"
Rig Veda 8.48.3: "This Soma hath been pressed for thee, O Indra: bold One, mightiest, come thou near and drink it. Drink of it, Maghavan, who viewest all things: let the sweet draught delight thee, Lord of Soma."
Rig Veda 10.85.3: "The Sun received the Soma juice’s essence, the earth the refuse of the stalks in treading. The Sun begat the Moon of Soma’s nature, the Earth a female form, the Soma’s Consort."
Atharva Veda 14.1.1: "The Soma hath been pressed for thee, O Indra, drink of this juice that shall delight thee greatly. This is thy portion, thine this share of Soma: the rest they dress for Mitra and Varuna."
Sources:
Rigveda Atharva Veda Taittiriya Samhita Satapatha Brahmana Aitareya Brahmana Kauṣītaki Brāhmaṇa Śrauta Sūtras Apastamba Śrauta Sūtra 21.13.1-2 Baudhāyana Śrauta Sūtra 24.22.1-2 Mānava Śrauta Sūtra 11.7.1-2 Jamison, Stephanie W. Ritual Power, Divine Kingship, and the Vedic Sacrifice. Ithaca, NY: Cornell University Press, 1991. Heesterman, J. C. The Vedic Ritual: Early Developments. Oxford: Oxford University Press, 1993. Gonda, Jan. Soma and Similar Gods: A Comparative Study. Amsterdam: Oriental Press, 1973.
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