DEVI: Till the complete knowledge in the form of my consciousness arises, there is no liberation.

[Guest guest]

" In the course of evolution most processes simply follow mechanical

laws. Rupert Sheldrake puts this down to a kind of force of habit, in

that once a certain pattern of organisation has occurred it tends to

repeat itself and so it gets fixed to a certain extent. This pattern

appears as a kind of mechanical law. But at the same time there are

also continual chance variations and the new form that emerges from

these apparently chance changes integrates the chance elements,

creating a new structure. So form and matter, order and chance, are

working one on the other the whole time. At each stage the organism

becomes more complex and the organising principle more powerful and

more structured. This is what Teilhard de Chardin calls the principle

of complexification. (p.259) An atom of hydrogen is extremely simple,

consisting of one proton and one electron. But then as there arise

more and more complex atoms, and increasingly complex molecules and

cells, at each level there has to be a more complex deep structure

to hold it together and the energy within has to be stronger. This is

Teilhard's point of the within and the without of things. Atoms,

molecules, cells, attain their structure from the outside, as it

were, with regard to their matter but at the same time a force is

appearing within each one which organises and maintains the

structure. Matter is without; form, the organising force, is within.

And so the form organises each thing in a more complex way and

becomes more manifest as it develops, leading to increasingly greater

and more complex formal order.

 

This process goes on continually, through plants and animals to human

beings. It appears that the same forces which are at work in matter

and sub-human life operate also in the human person and in human

consciousness. The same principle of matter and form working together

can account for the whole evolution of humanity. But what happens in

human beings is that this organizing power, this form, begins to

emerge into consciousness. We have seen that there is an organizing

power at every level and this organising power has the character of a

mind. Mind, it has been said, reveals itself as " a pattern of self-

organisation and a set of dynamic relationships " . In this sense it

can be said that mind is present in matter from the beginning. Form

in Aristotle's sense of the word is a power of intelligence. It

creates order. It causes the self-organisation of all organic

structures and creates a set of dynamic relationships. So mind is

present in matter, and in plants and animals, and that mind becomes

conscious in us. And so, in a very exact sense, it can be said that

matter becomes conscious in human beings. This process which has been

going on from the beginning of time becomes conscious in us. (p.260)

It evolves into consciousness. We are that stage of evolution at

which the material universe is emerging into consciousness in each

one of us...

 

In the evolutionary and developmental process, once we reach the

level of language we have already crossed a barrier because with

language it becomes possible to form symbols and an inner world comes

into being. There is the outer world around us consisting of all the

energies of matter and nature, and now with language and symbol we

create an inner world where we represent, through the imagination,

what we take to be the structure of the universe around us. Outside

us are all these energies at work, but through our senses, feelings,

imagination, reason and will, through all the faculties of our being,

we structure a universe around us. It is a very limited universe and

a very limited understanding that we have. It is always that we are

structuring this appearance of the world around us. It is not as it

really is. The world is infinitely greater than we perceive it. We

only perceive those aspects of nature, matter and the energies of

existence which are reflected through our senses, our feelings, our

imagination, our mind and our will, through the whole of our human

organism, and this is our particular way of perceiving the universe.

So matter emerges into consciousness in us and we create this inner

world by which we can represent the world around us and that can

gradually be extended. The whole aim of pure science and of

philosophy is to get a more and more accurate knowledge of the world

around, but we know now that understanding is always conditioned by

the limitations of our minds. "

 

A New Vision of Reality (Western Science, Eastern Mysticism and

Christian Faith) Chapter 12, p.258-262

Bede Griffiths

Templegate Publishers - Springfield, Illinois

ISBN 0-87243-180-0

 

 

Dear devotees of the Divine Mother,

 

Namaste - i bow to the Divine Feminine who resides in you!

 

In the Devi Gita the Devi proceeds to describe her essential forms.

The Devi declares that prior to creation, She is the only existent

entity, the one supreme Brahman and is pure consciousness. The Devi

Gita is clear about salvation and attainment of eternal life: " Even

when a person performs bhakti, knowledge need not arise. He will go

to the Devi's Island. Till the complete knowledge in the form of my

consciousness arises, there is no liberation. "

 

The Devi Bhagavata Purana, 7.37 declares:

 

" Now listen attentively about the supreme devotion (parabhakti)

which I will now describe to you. He always hears my glories and

recites my name. His mind always dwells in me, like the incessant

flow of oil, and he is the receptacle of all good qualities and

gunas. But he does not have the least trace of any desire to get the

fruits of his actions (karma). Indeed, he does not want the various

levels of release (moksha), including being on the same plane as God

(salokya), nearness to God (samipya), having the form of God

(sarsti), union with God (sayujya) and other forms of release.

Devi continues noting that true worshipers abandons all concepts of

themselves, completely identify themselves with Devi, and make no

distinctions between themselves and anything else. Worshipers find

Devi in everything, including other souls:

 

He becomes filled with devotion for me alone, worships me only,

knows nothing higher than to serve me, and he does not even want

final release. He does not like neglecting the notions of " serving "

(sevya) and the " servant who serves " (sevaka). He always meditates

on me with a constant vigilance, actuated by a feeling of supreme

devotion. He does not think of himself as separate from me, but

rather thinks to himself, " I am the Lord (Bhagavati). " He considers

all souls (jivas) as myself, and loves me as he loves himself. He

makes no distinction between the souls and myself since he finds the

same pure consciousness (caitanya) everywhere and manifested in all.

He does not quarrel with anyone since he has abandoned all ideas of

separateness. He bows down and worships the pure consciousness and

all the souls. He becomes filled with the highest love when he sees

my place, sees my devotees, hears the scriptures, describes my

deeds, and meditates on my mantras. His hairs stand on end out of

love for me and his tears of love flow incessantly from both of his

eyes. He recites my name deeds in a voice that is choked with

feelings of love for me. With intense feeling he worships me as the

mother of this universe and the cause of all causes. " [Devi Bhagavata

Purana, 7.37]

 

regards to all,

 

jagbir

[Guest guest]

4) Sri Cidagni-Kunda-sambhuta

— Born from the Pit of the Fire of Consciousness.

— Burns out ignorance and confers Immortality.

— She who rose from the fire of knowledge and is the ultimate truth.

 

Sri Lalita Sahasranama

(Sri Lalita Sahasranama, C. S. Murthy, Assoc. Advertisers and Printers, 1989.)

 

 

68) Sri Chakra-raja-ratha-rudha-sarvayudha-pariskrta

— Mounted on Sri Chakra inside body with all weapons i.e. Powers.

— Enlightens mind to realise Ultimate Reality as an All Pervading-Consciousness.

 

Sri Lalita Sahasranama

 

 

207) Sri Manonmani

— Highest state of Consciousness.

— Secret name of Sri Durga.

 

Sri Lalita Sahasranama

 

 

367) Sri Pratyak-Chiti-Rupa

 

— Inner Consciousness or Knowledge.

 

Sri Lalita Sahasranama

 

 

404) Sri Bhakta-harda-tamo-bheda-bhanumad-bhanu- santaih

 

— Effulgence of the Sun; dispels Darkness of Ignorance.

— Giver of the Vision of the Ocean of Consciousness.

 

Sri Lalita Sahasranama

 

 

573) Sri Prajnana Ghana-rupini

 

— Supreme Wisdom

— State of Consciousness where nothing else is experienced except Self.

— " Like the taste of salt in the sea (It) is everywhere; Prajnana is All

Pervasive. " Brahadaranyaka Upanisad

 

Sri Lalita Sahasranama

 

 

669) Sri Annada

 

— The Giver of Food.

— Sustains Life and Consciousness.

 

Sri Lalita Sahasranama

 

 

739) Sri Layakari

 

—The Fifth State beyond Turiya.

—The State where individual and Cosmic Consciousness merge.

 

Sri Lalita Sahasranama

 

 

807) Sri Param-dhama

 

— The Ultimate Light.

— The Ultimate Status

— 'Yadgatva na nivartante taddhama paramam mama'

" The State of Consciousness from which there is no return is My Ultimate

State. " (Bha. Gi. 16-6)

 

Sri Lalita Sahasranama

 

 

854) Sri Gambhira

 

— The Bottomless Lake.

— " The Ultimate Mother is to be visualised as a great and deep lake of

Consciousness, uncomprehended by Space and Time. " Siva Sutra 1.23

 

Sri Lalita Sahasranama

 

 

858) Sri Kalpana-rahita

 

— Pure Consciousness.

 

Sri Lalita Sahasranama

 

 

907) Sri Tattvamayi

— The Mother of the Ultimate State of Consciousness.

 

Sri Lalita Sahasranama

 

 

DEVI: " Till the complete knowledge in the form of my consciousness

arises, there is no liberation. "

 

" In the course of evolution most processes simply follow mechanical

laws. Rupert Sheldrake puts this down to a kind of force of habit, in

that once a certain pattern of organisation has occurred it tends to

repeat itself and so it gets fixed to a certain extent. This pattern

appears as a kind of mechanical law. But at the same time there are

also continual chance variations and the new form that emerges from

these apparently chance changes integrates the chance elements,

creating a new structure. So form and matter, order and chance, are

working one on the other the whole time. At each stage the organism

becomes more complex and the organising principle more powerful and

more structured. This is what Teilhard de Chardin calls the principle

of complexification. (p.259) An atom of hydrogen is extremely simple,

consisting of one proton and one electron. But then as there arise

more and more complex atoms, and increasingly complex molecules and

cells, at each level there has to be a more complex deep structure

to hold it together and the energy within has to be stronger. This is

Teilhard's point of the within and the without of things. Atoms,

molecules, cells, attain their structure from the outside, as it

were, with regard to their matter but at the same time a force is

appearing within each one which organises and maintains the

structure. Matter is without; form, the organising force, is within.

And so the form organises each thing in a more complex way and

becomes more manifest as it develops, leading to increasingly greater

and more complex formal order.

 

This process goes on continually, through plants and animals to human

beings. It appears that the same forces which are at work in matter

and sub-human life operate also in the human person and in human

consciousness. The same principle of matter and form working together

can account for the whole evolution of humanity. But what happens in

human beings is that this organizing power, this form, begins to

emerge into consciousness. We have seen that there is an organizing

power at every level and this organising power has the character of a

mind. Mind, it has been said, reveals itself as " a pattern of self-

organisation and a set of dynamic relationships " . In this sense it

can be said that mind is present in matter from the beginning. Form

in Aristotle's sense of the word is a power of intelligence. It

creates order. It causes the self-organisation of all organic

structures and creates a set of dynamic relationships. So mind is

present in matter, and in plants and animals, and that mind becomes

conscious in us. And so, in a very exact sense, it can be said that

matter becomes conscious in human beings. This process which has been

going on from the beginning of time becomes conscious in us. (p.260)

It evolves into consciousness. We are that stage of evolution at

which the material universe is emerging into consciousness in each

one of us...

 

In the evolutionary and developmental process, once we reach the

level of language we have already crossed a barrier because with

language it becomes possible to form symbols and an inner world comes

into being. There is the outer world around us consisting of all the

energies of matter and nature, and now with language and symbol we

create an inner world where we represent, through the imagination,

what we take to be the structure of the universe around us. Outside

us are all these energies at work, but through our senses, feelings,

imagination, reason and will, through all the faculties of our being,

we structure a universe around us. It is a very limited universe and

a very limited understanding that we have. It is always that we are

structuring this appearance of the world around us. It is not as it

really is. The world is infinitely greater than we perceive it. We

only perceive those aspects of nature, matter and the energies of

existence which are reflected through our senses, our feelings, our

imagination, our mind and our will, through the whole of our human

organism, and this is our particular way of perceiving the universe.

So matter emerges into consciousness in us and we create this inner

world by which we can represent the world around us and that can

gradually be extended. The whole aim of pure science and of

philosophy is to get a more and more accurate knowledge of the world

around, but we know now that understanding is always conditioned by

the limitations of our minds. "

 

A New Vision of Reality (Western Science, Eastern Mysticism and

Christian Faith) Chapter 12, p.258-262

Bede Griffiths

Templegate Publishers - Springfield, Illinois

ISBN 0-87243-180-0

 

 

Dear devotees of the Divine Mother,

 

Namaste - i bow to the Divine Feminine who resides in you!

 

In the Devi Gita the Devi proceeds to describe her essential forms.

The Devi declares that prior to creation, She is the only existent

entity, the one supreme Brahman and is pure consciousness. The Devi

Gita is clear about salvation and attainment of eternal life: " Even

when a person performs bhakti, knowledge need not arise. He will go

to the Devi's Island. Till the complete knowledge in the form of my

consciousness arises, there is no liberation. "

 

The Devi Bhagavata Purana, 7.37 declares:

 

" Now listen attentively about the supreme devotion (parabhakti)

which I will now describe to you. He always hears my glories and

recites my name. His mind always dwells in me, like the incessant

flow of oil, and he is the receptacle of all good qualities and

gunas. But he does not have the least trace of any desire to get the

fruits of his actions (karma). Indeed, he does not want the various

levels of release (moksha), including being on the same plane as God

(salokya), nearness to God (samipya), having the form of God

(sarsti), union with God (sayujya) and other forms of release.

Devi continues noting that true worshipers abandons all concepts of

themselves, completely identify themselves with Devi, and make no

distinctions between themselves and anything else. Worshipers find

Devi in everything, including other souls:

 

He becomes filled with devotion for me alone, worships me only,

knows nothing higher than to serve me, and he does not even want

final release. He does not like neglecting the notions of " serving "

(sevya) and the " servant who serves " (sevaka). He always meditates

on me with a constant vigilance, actuated by a feeling of supreme

devotion. He does not think of himself as separate from me, but

rather thinks to himself, " I am the Lord (Bhagavati). " He considers

all souls (jivas) as myself, and loves me as he loves himself. He

makes no distinction between the souls and myself since he finds the

same pure consciousness (caitanya) everywhere and manifested in all.

He does not quarrel with anyone since he has abandoned all ideas of

separateness. He bows down and worships the pure consciousness and

all the souls. He becomes filled with the highest love when he sees

my place, sees my devotees, hears the scriptures, describes my

deeds, and meditates on my mantras. His hairs stand on end out of

love for me and his tears of love flow incessantly from both of his

eyes. He recites my name deeds in a voice that is choked with

feelings of love for me. With intense feeling he worships me as the

mother of this universe and the cause of all causes. " [Devi Bhagavata

Purana, 7.37]

 

regards to all,

 

jagbir