--- In FairfieldLife@yahoogroups.com, Share Long wrote:
>
> luvgenlight there's a wonderful audio tape Maharishi made in Jan 1971 in
> which he explains that the 15 fundamental problems of life listed in chapter
> 2 of the Gita can be generated by combining the 3 gunas with the 5
> mahabhutas. He actually begins to list them on the tape: sattvic problem
> in pritivi, sattvic problem in jala, sattvic problem in tejas, etc. So
> maybe:
> a is akasha = Ishwara/being
The stage upon which all of the following transpires, and not transpires!
> g is prana
The gap between any two breaths -- between the exhalation of the prior and
the inhalation of its successor -- contains the smriti/memory of all breaths.
Without smriti/memory, there would be no support (Dharma) of Almighty Nature
(akasha = Ishwara/being), and not a single breath would arise.
> n is tejas
The fire of tejas/samadhi "burns away" (Shiva/tamas) anything which is
non-Self.
> i is jala
The water of jala/life develops the ash residue of samadhi into "greater
expressions of wholeness" (Brahma/sattwa).
> m is pritivi
The earth of pritivi hides the development of life in a cocoonal/womb of
immortality (Vishnu/rajas). {"From Bliss, all of this comes, and to Bliss all
this goes."}
>
I think we've got something developing here....
First of all, this implies that the three gunas are the source of all fifteen
problems since it's their interaction with the wholeness of life (as Brahman):
being(a), the gap(g), and the whole field of the relative represented by the
gunas themselves(n-i-m) which spawns all fifteen problems. So, all fifteen
problems relate individually to how well does: sattwa (herein represented by
"i") relate to being (as represented herein by "a = akasha"), and how well does
rajas (represented by "m") relate to being (akasha), etc. I guess the three
gunas are used as the standard for sourcing all problems in life since the gap,
and the Absolute, can't source any problem whatsoever since they are
non-differentiated within themselves (in other words, the gap and Absolute are
non-relative). Otherwise, we'd have ten more combinations between the gap and
the Absolute interacting with all five mahabhutas. So, it's up to the three
gunas to initiate problems. Hey.... It's a tough job and somebody has to do it?
;-)
> But how to jive with:
>
Secondly,
see commentary above on each of the five mahabhutas...
>
> a = Ishwara/purusha
> g = Dharma/smriti
> n = Shiva/tamas
> i = Brahma/sattwa
> m = Vishnu/rajas
>
> Anyway, thank you so much for all this but especially about the relationship
> between dharma, smriti and kama. I have a friend in Vancouver who will also
> enjoy reading this.
>
>
>
> ________________________________
> From: luvgemlight
>
>
> > Thank the god of fire that re-enforcements of more revolutionary
> > millenarians have finally spoke up up on this list. Welcome LuvGemLight to
> > the fray. You got through to us. You are on the front line here
> > out-numbered with only a few of us by your side. There's quite a few
> > non-meditators and counter-revolutionaries lie-ing in wait to bush-whack
> > meditators who come out here. It's a terrible place to stand up. I am
> > glad you are up here with us. It often takes fire to fight fire. And
> > water. What did Maharishi say about water in relation to Agni fire? You
> > know, as a cannoneer to fire a cannon you have to ram swab the barrel with
> > a wet mop before you load the charge or the powder charge might spark off
> > and go BOOM as you load it. In a fight many a cannoneer lost their fingers
> > and hands ramming loads if they ran out of water in their swab bucket and
> > came to be without swab water on the battlefield of llife. Water, does
> > water have something
> elemental to do with Gem Light Therapy? The role of water in chakras and
> Gem Therapy? Did Maharishi ever talk about this? You seem to be deep with
> this. I appreciate that.
> > -Buck
> >
>
> I don't know. But if I were to track down the symbolism, I'd start with close
> analogs to the water symbol, such as "ocean of bliss". Maharishi definitely
> has something to say on bliss...
>
> http://www.detlef108.de/Maharishi-Sat-Chit-Ananda-mp3.m3u
>
> shortcut...
> http://www.tinyurl.com/mmy-ananda
>
> Edgar Cayce spoke of only four elements being required and everything else
> the body needed was made from these four irregardless of anyone else's advice
> to the contrary. These four elements are: water, salt, soda, and iodine.
> Attempting to apply the agnim template could result in...
>
> a = water
> g = salt
> n = soda
> i = iodine
>
> ...which might seem to work, but leaves out the 'm' phoneme. Let's take a
> different approach...
>
> Ishwara is the personal supreme almighty diety whose impersonal essential
> nature is purusha, or being.
>
> Dharma is an actual diety second only to Ishwara. Dharma's impersonal
> essential nature could be described as 'kama' = desire, but a more factual
> description might be 'smriti' = memory, which Nada Ram described recently --
> during Maharishi's birthday 2013 celebration -- as having a secondary meaning
> besides memory: fulfillment of desire. So, Dharma is Smriti; regaining my
> memory (an Arjuna quote of the last line of the Bhagavad Gita) is also
> regaining my Dharma (my support of the power of Almighty Nature; or, how else
> shall I fulfill my desire?).
>
> Well, Dharma is positioned, not within the relative, but within the gap
> between the Almighty and the relative. This is what makes Dharma second only
> to the Almighty and superior to everything else within the relative, such as
> all the other dieties, including, but not limited to...
>
> Brahma, whose impersonal essential nature is: satwa
> Vishnu, whose impersonal essential nature is: rajas
> Shiva, whose impersonal essential nature is: tamas
> Ganesh, whose impersonal essential nature is: vata
> Mother Divine, whose impersonal essential nature is: kapha
> Surya, whose impersonal essential nature is: pitta
>
> ....if I've got my six primary dieties of the relative field right (along
> with their six impersonal essential natures)?
>
> So, Dharma is superior to the three gunas and the three doshas which lie
> between the three gunas along with their respective personal dieties (Brahma,
> Vishnu, and Shiva, plus Ganesh, Mother Divine, and Surya) and Smriti is
> superior to Prakriti (the field of the three gunas).
>
> Well, this gap wherein lies Dharma and Smriti tugs in both directions: it
> tugs on the relative to transcend the relative and go to Being, and it tugs
> on the Absolute to come out of itself and manifest itself into the relative.
> A better template to include the gap (better than the Edgar Cayce quote from
> above) might be...
>
> a = Ishwara/purusha
> g = Dharma/smriti
> n = Shiva/tamas
> i = Brahma/sattwa
> m = Vishnu/rajas
>
