File: AtlanStarMaitriUpn2

SUBJECT: Nature of the “Life Pillar” central to all major systems. This has two excerpts from the Maitri Upn. 2.6.

NOTES:

I have not attempted to explain the intentions and descriptions of the Eastern authors. I have tried to look at a few key words for their Sanskrit meanings and then apply them in energetic Reshel formats that I believe predate the extant religions. Nor have I developed this approach as completely as the subject deserves.

Special Note: “Now the Upamsu vessel is over against the Antaryama vessel and the Antaryama vessel is over against the Upamsu vessel. This is a dual dipole in a Dione Couplet. Between these two is the heat: a person, and a person is the universal fire (Agni Vaisvanara). The person/fire correlates with the central Creation Field and its central Pillar.

Genesis also has a Life-Pillar as the Tree of Life, Raa and Towb in Eden, the 5 rivers and lands creating Eden. The “5-dynamic”: penta star, Dovine Mercaba, or WHOLOS universal seed critical to understanding how the life from divine source infuses form. The Eden Tree, Serpent, and Eve chain is the subject of another commentary.

INTERPRETATION:

Antaryama: interior, between the “twin-born pair.” Has motion and an action-line (the “path, etc.”) with a controller or “Chariot” (Merkaba-field) driver. Beyond death so is Metatronic. Associates with a vessel or cup (for Soma) correlating with the Grail.

Upamsu:

I’ve looked up word meanings and added context from the excerpts:

Prana: In (passes up); Apana: Out (passes down); Vyana: diffused (supports the Prana and Apana);

Samana: Middle, equalizing (conducts into the Apana the coarsest element and distributes into all the form that which is the most subtle. It is the higher form of the Vtana.) :

Udana: Up (“belches forth and swallows down”... correlates with the 5^th function: in and out of the form, as is the 5^th River creating Edens’ 4 rivers/lands).

Antaryama:

“Antar”: interior, within, between, amongst. (pg 43: Williams)

“Yama”: Motion, course, going, progress, road, way, path, (carriage, chariot). Night watch (of 3 hours), 8^th part of a day. Daughter of Daksha. Wife of Dharma or Manu. Cessation, restraint, end, forbear. (pg 850, 851: Williams)

Upamsu (in a whisper)

Up: "to divide, secretly, in secret; in a low voice, in a whisper.”

Am: “a prayer uttered in a low voice (so as not to be overheard.”

Zu: “a particular Soma oblation. “

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VARIOUS EXCERPTS:

(Excerpts below have been edited, removing a number of scriptural references for easier reading.)

MAITRI UPANISHAD, 2ND PRAPATHAKA (2.6 a-c…)

THE THIRTEEN PRINCIPAL UPANISHADS by Robert Hume, Oxford Univ. Press; 1975. 2^nd Edition, Revised. (Pgs 415-6)

An Excerpt:

6. "Verily, in the beginning Prajapati stood alone. He had no enjoyment, being alone. He then, by meditating upon himself (atmanam) created numerous offspring.

[a] He saw them inanimate and lifeless, like a stone, standing like a stone, standing like a post. He had no enjoyment. He then thought to himself: 'Let me enter within, in order to animate them.

[b] He made himself like wind and sought to enter within. As one, he as unable. So he divided himself fivefold -he who is spoken of as the Prana breath, the Apana breath, the Samana breath, the Udana breath, the Vyana breath.

Now, that breath which passes up -that, assuredly, is -the Prana breath. Now, that which passes down -that, assuredly, is the Apana breath. Now, that, verily, by which these two are supported -that, assuredly, is the Vyana breath. Now, that which conducts into the Apana breath [what is] the coarsest element of food and distributes (sam-a-nayati) in each limb [what is] the most subtile -that, assuredly, is named the Samana breath. It is a higher form of the Vyana breath, and between them is the production of the Udana breath. Now, that which 'belches forth and swallows down what has been drunk and eaten' -that, assuredly, is the Udana breath.

[c] Now, the Upamsu vessel is over against the Antaryama vessel, and the Antaryama, vessel over against the Upamsu vessel. Between these two, God (deva) generated heat. The heat is a person,¹ and a person is the universal fire (Agni Vaisvanara). It has elsewhere ² been said: 'This is the universal fire, namely that which is here within a person, by means of which the food that is eaten is cooked. It is the noise thereof that one hears on covering the ears thus.³ When he [i.e. a person] is about to depart, one hears not this sound.'

'He, verily, having divided himself fivefold, is hidden away in secret -He who consists of mind, whose body is life (prana), whose form is light, whose conception is truth, whose soul is space.⁴

2 Brih. 5. 9. A similar idea is found in Chand.

3. 13. 8.3. Deictically.

4. Repeated from Chand. 3. 14. 2.

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EXCERPT FROM

1The Upanishads, Part II (SBE15): Maitrâyana Brâhmana Upanishad: Second Prapâthaka

http://www.sacred-texts.com/hin/sbe15/sbe15113.htm Error! Hyperlink reference not valid.

The above exerpt is next below repeated below from a different source with added text. I’ve included it as further insight into the central Pillar of Life/human definition:

Now the Upâmsu-vessel (or prâna) depends on the Antaryâma-vessel (apâna) and the Antaryâma-vessel (apâna) on the Upâmsu-vessel (prâna), and between these two the self-resplendent (Self) produced heat. This heat is the purusha (person), and this purusha is Agni Vaisvânara. And thus it is said elsewhere: "Agni Vaisvânara is the fire within man by which the food that is eaten is cooked, i.e. digested. Its noise is that which one hears, if one covers one's ears. When a man is on the point of departing this life, he does not hear that noise."

Now he, having divided himself fivefold, is hidden in a secret place (buddhi), assuming the nature of mind, having the prânas as his body, resplendent, having true concepts, and free like ether. Feeling even thus that he has not attained his object, he thinks from within the interior of the heart, "Let me enjoy objects." Therefore, having first broken open these five apertures (of the senses), he enjoys the objects by means of the five reins. This means that these perceptive organs (ear, skin, eye, tongue, nose) are his reins; the active organs (tongue (for speaking), hands, feet, anus, generative organ) his horses; the body his chariot, the mind the charioteer, the whip being the temperament. Driven by that whip, this body goes round like the wheel driven by the potter. This body is made intelligent, and he is the driver thereof.

This is indeed the Self, who seeming to be filled with desires, and seeming to be overcome by bright or dark fruits of action, wanders about in every body (himself remaining free). Because he is not manifest, because he is infinitely small, because he is invisible, because he cannot be grasped, because he is attached to nothing, therefore he, seeming to be changing, an agent in that which is not (prakriti), is in reality not an agent and unchanging. He is pure, firm, stable, undefiled, unmoved, free from desire, remaining a spectator, resting in himself Having concealed himself in the cloak of the three qualities he appears as the enjoyer of rita, as the enjoyer of rita (of his good works).'

Now the Upâmsu-vessel (or prâna) depends on the Antaryâma-vessel (apâna) and the Antaryâma-vessel

(apâna) on the Upâmsu-vessel Error! Hyperlink reference not valid. (prâna), and between these two the self-resplendent (Self) produced heat Error! Hyperlink reference not valid.. This heat is the purusha (person), and this purusha is Agni Vaisvânara. And thus it is said elsewhere Error! Hyperlink reference not valid.: "Agni Vaisvânara is the fire within man by which the food that is eaten is cooked, i.e. digested. Its noise is that which one hears, if one covers one's ears. When a man is on the point of departing this life, he does not hear that noise."