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Tuesday, 3 December 2013

Devas of Nature

I have some knowledge about the Devas. If you would like to ask any questions I will do what I can to share my knowledge to answer your questions before I move on to the next part. Thank you.

Part 1 Devas of Nature

Nature spirits are all around the Earth. There are two kinds – spirits of land and spirits of life. These can all be called 'nature devas', though the term Deva is usually reserved for the greater or larger intelligence-presences of nature, while the more localized and particularized spirits are simply called nature-spirits or the spirits of a place. Of course, a name is not so important as what it refers to.

Mother Earth is a planetary Being with consciousness, creative intelligence, love, and vitality which are themselves powers of the Universal Spirit. The whole creative intelligence of Earth divides into various kinds of intelligence, and these various intelligences also exist in geographical areas all over the planet. These are the Devas. They are creative intelligences, of various kinds, and in various locations. Each Deva is a Spirit-being with consciousness and intelligence.

We can learn to communicate with the Devas and with all nature spirits. When humanity learns how to communicate with nature-beings, then we will live much more harmoniously in nature, in our natural world. And as we learn to literally communicate with nature, we will learn more about nature, including its etheric healing energies, its intelligences, and the spirit-presences of nature. We can actually learn from the Spirits of Nature, if we first learn to be sensitive in nature and communicate with these Spirits from our hearts and minds.

Devas of the land

Devas of the land are the energies and qualities of the land. All Devas and spirit of place have four aspects, or four kinds of energies. These are their etheric-vital energy, consciousness, intelligence, and emotional quality of presence. The land (minerals, rocks, water) hold this spirit-presence of consciousness, intelligence, emotional-feeling, and etheric energy. These energies, which maintain and evolve the planet, are accumulated and distributed across the land. We can experience or study each energy separately or as a whole.

The land has consciousness. In any area we stand we are in a natural "field of consciousness", which is in the land we are on. Each place has consciousness, and even larger areas of land have consciousness. So we are always in a natural field of consciousness. The same can be said of presence. In any natural area we are in a field of spirit-presence, which is the presence and consciousness of the Deva-spirit.

The quality of a place correlates to the kind of Deva present. The Devic presence influences the quality present on this land or at this place. Or in other words, the quality of a locality/place depends on the presence quality of the Deva present there. However, it is also possible to attract finer Deva qualities by what we do on the land or by what we build, and we can attract certain qualities by requesting a certain kind of Devic presence.

Devas of the land guide the natural energies of all which lives on that land. Each particular locality, place or area will be guided by its land Deva, which will have its own unique intelligence and quality of feeling, and its own 'field of consciousness.' This is the guardian spirit of the land, who is guiding that area, its maintenance, growth, and evolution. The natural presence, the nature-consciousness, the love, and the natural power of a place are all aspects of the Deva presence.

In geomancy we can sometimes physically locate the 'Devic throne' or 'Guardian's Throne' in a large area of land, which is where a larger concentration of this spirit-presence 'sits', and this is also known as the center vortex of an area. Yet the whole area is enfolded in this spirit-presence and its nature energies.

In addition, the land records the feelings and consciousness patterns of what is around it. Therefore, memory patterns (from the past) are held in the land and in water. In every place on the land there is a memory present, because the land holds memory. The rocks hold memory and water holds memory. This memory is in the crystalline structure of rocks and water. Feelings and emotions are recorded in this memory. Then, this memory becomes part of the 'personality' (as it were) of the place. The soul of a place is its natural quality and spirit-presence, but the personality of the place will hold past memories from those who were around and from what has occurred there, which might be very positive or contrarily troublesome.

When there has been troublesome or negative energies recorded in the land, from past emotions and activities occurring there, then the land is in need of healing. The need for healing will be especially important if there were past traumatic emotions involving violence, which produces a memory shock in the land.

--Also read Healing the land.

A geographical hierarchy and web

We use the term, 'nature-spirit', when discussing singular spirit-beings, and we use 'spirit-of-place' in reference to the spirit of particular places. But we use the term Deva(s) when discussing the larger, more encompassing Spirit-beings of nature.

For example, imagine a small pond and meadow area. It will have its own particular spirit. This is the spirit of the land, or it's called the spirit of place. Even more specifically, there is a spirit of the pond and a spirit of the meadow, even though the pond is within the meadow; one spirit being within the other. Then imagine the larger area in which this is. This too has its spirit of place, yet this is a larger spirit of place which encompasses all of the smaller areas within it. So, there are particular spirit-places, particular areas of spirit, but the boundaries of these particular areas are not at all fixed or definable, because each area merges with adjacent and surrounding areas. Yet all areas are within even larger areas, which means that any one spirit of place will be within a larger spirit of place (or spirit of the land).

The spirit-devas of land are interrelated in a spacial-geographic way, such that a particular area of land is interrelated, in spirit, with the larger area of land encompassing it. Thus, devas of the land are geographical spirit-beings and are structured in a geographical-spacial hierarchy.

The encompassing size of a geographical Deva depends on the size of land in question. We might speak of the 'larger' or 'overall' Deva, or perhaps the 'Spirit of the land', when referring to larger areas of land. Yet when studying or sensitive to smaller areas of land, or more localized areas, a better term would be the 'spirit of place'. The boundary or size of a spirit of place cannot be exactly defined, but one can often feel the presence or quality of a particular place, as distinct from a different 'place' not so far away. In other words, the spirit of place can be quite localized and even somewhat small in its actual area. Thus, the 'spirit of the land' is a more general, overall, encompassing area; while a 'spirit of place' is much more localized and specifically defined. But in essence, all spirits of place and spirits of land, no matter how small or how large, are Deva spirits.

We might think of the larger-encompassing Deva/Spirit as the parent to all of the many particular spirits of place within that overall area of land, while each spirit of place would be like a child within a greater Deva of land. Therefore, the smaller places-of-spirit (or spirits of place) exist within larger Spirit/Areas which then exist within even Larger Ones, until finally there is the Whole of Mother Earth Spirit.

So this all comprises an intricate hierarchical Web of interrelating and interpenetrating 'spirits of the land', each enfolding a geographical area, small or large. Each spirit-of-land exists within a larger Spirit-of-land, while also enfolding smaller spirit-areas (or spirit-places) within it. However, the boundaries between these spirits are not distinctly definite, but rather more fluid and inter-blending.

To understand this, we need to think outside of our usual limited way of understanding things, persons, and souls. We need to think much more inter-relationally and without distinctly separate boundaries, in order to understand the spiritual world of nature.

Devas of life

Devas of the land include mountain and hill spirits, lake and other water spirits, and any other kind of nature spirit that abides on the land. This also includes trees, other kinds of vegetation, and crops as well; and also included would be its natural animal habitats. So all of the actual living things in an area are included in its overall 'spirit of land' or 'spirit of place'. Yet tree spirits and animal spirits, for instance, are also part of a greater 'Deva-of-life' – which is its genus intelligence.

Devas of life are the archetypes of life within Nature, the genus intelligences. Nature abounds with various spirits and energies, but Devas are the greater spirits, the archetypal, or genus souls of nature. They are the essential intelligences of nature. For example, a Deva exists for each species of plant and tree, each mineral kind, and each animal species. Each Deva is the 'group-soul', or collective intelligence, which holds the archetypal blueprint for the growth and characteristics of each kind of plant or animal or mineral or molecular entity. The Devas are, thus, the governing intelligences and essential consciousnesses at work behind the forms of all natural life.

Each particular pine tree, for example, may have its own particular spirit with a memory of its own individual growth and its distinct surroundings and relations. But there is only one Deva Intelligence within all pine trees. In other words, all pine trees have the sane Deva - which is like the ancestral guide or pattern. Same for different animal species, etc.

Particularized spirits, as found in a particular place, are the singular individuated spirits of nature; as for example, the specific spirit of a particular tree. Each tree, for example, has its own individual spirit. A particular physical tree will be enfolded by its particular spirit (its consciousness and emotional being), similar to a human body having its own soul-spirit. The spirit of the tree and its physical manifestation are two sides of the same thing. So we can relate to the physical part of the tree and/or to the spirit of the tree, though we need to use our feeling and spiritual senses to experience the tree-spirit.

So in a small forest of many trees are the many individual tree spirits. Though a particular tree spirit is not so uniquely individualized as particular human souls, because there is much more interrelatedness and blending in the kingdoms of nature; yet each individual tree-spirit might be slightly unique from the other ones, which would be its unique 'tree-personality'. But if we sense and relate to other tree-spirits in same area, we will discover much more similarity than difference. This is because each of the individual tree-spirits are enfolded by a larger spirit of nature. They all share a common spirit-essence.

So essentially, all of these trees will have the same essence of spirit intelligence, consciousness and presence; The essential similarity between all of the tree spirits of this forest would then be the 'larger' spirit of the forest, and the essential similar tree intelligence of all the pine trees (for example) would be the Grand Spirit of pine trees, or called the pine tree Deva. In other words, each individual tree-spirit is part of a greater Tree-Spirit, its tree 'Oversoul'. For example, each pine tree is part of the Pine Tree Spirit, or that kind of tree Oversoul. Each oak tree is part of the Oak Tree Spirit, which is its Oversoul. And finally, all trees are part of the Great Tree Spirit Itself, the enfolding consciousness and intelligence of all trees, which is the Oversoul of all tress.

Thus, we can picture in our creative intuitional imagination a hierarchy of tree spirits, from the particular-individual to its shared Oversoul and finally to the One Great Spirit of Tree... encompassing all trees. Even further, we might see that all parts of nature are within and part of the One Great Spirit we can call Mother Nature or Earth Nature or Soul of the Earth. In this way, all lives of nature are interrelated spiritually and energetically, as well as in a physical ecological way. This example with trees can analogously be applied to other lives of nature, even including the animal kingdom. So, we can relate or communicate with an individual-particular nature spirit, or else with its larger Oversoul Spirit, or else with the One Great Spirit of Mother Nature.

There is an added complexity in all this, which is that there are hierarchies of Devas, or Devas encompassed within Greater Devas. To understand hierarchies, imagine a pyramid of levels, or imagine circles within circles such that there are inner circles within outer circles. One can also imagine a large geographical area with a number of smaller areas in it, like parcels of land, and then there are further smaller areas within each of these parcels, such that the larger parcels encompass smaller parcels, and many smaller parcels might exist within a larger parcel-area which itself might be within an even greater area.

So, some Devas are greater and more encompassing than others, and these could be the called the Grand Devas or Grand Archetypes. For example, certain species of trees have common basic characteristics; like many species of trees have the same basic evergreen characteristics. Certain kinds of animals have cat-like characteristics, and therefore we can empirically classify them in a cat family, which would have at its essence of intelligence the Grand Deva of all cat creatures. Thus, there is a natural hierarchy of Devas, some inclusive of others and some inter-webbed with each other, which comprise the intelligent essences of nature. These are the essential intelligences of Mother Earth, which pattern the physical forms and behavioral characteristics found on earth.

Also, Devas are in their own process of evolution, as gradually over time they better integrate and harmonize together, and they become more intelligently adaptable and cooperative with each other’s expressive purposes. Thus, the kingdoms and species of nature are, from their own intelligence, developing a greater ecological harmony and co-operation. As human intelligences having the possibility of a wider scientific view of natural life, we can help and cooperate in this natural ecological evolution.

Intelligences of Nature

Devas are the intelligences of nature, the intelligences of Mother Earth, which guide and pattern the natural creative evolution of all life. They are not absolutely dictating and designing how every life will be on Earth, for there is still creative chance at work, but they are generally guiding the evolutionary process, and each general specie of life has its guiding Deva Intelligence.

Devas are nature spirits of the highest order. They are the mind of nature, the guiding intelligences and organizers of form. They are the patterning forces, which create the unique patterns and forms on the earth. In more scientific terms, there are morphogenetic mind fields, governing this creative existence. These 'fields of intelligence' have an aspect of beingness, which we call Devas or nature spirits.

So most significantly, we should understand the Devas as the Intelligences of Nature, though they also possess consciousness, presence-qualities, and vital energy-powers. These Intelligences of Nature are the guiding beings of nature. The whole physical world of nature is guided by these Deva Intelligences. Even in our own physical bodies the Devas of Intelligence are at work. For this is the Natural Intelligence of our physical body, guiding our health and capable of incredible healing power when circumstances happen to set our health astray. The Devas of nature created these physical bodies, so they can just as well heal them with the same natural intelligence.

If we could imagine our self as Mother Earth, then the Devas are our powers of intelligence, or our different kinds of intelligences. Even in our physical body is an intricate hierarchy of natural intelligence. Each cell has an intelligence, different tissues have their intelligence, and so do our various organs, and finally each body system has its intelligence. So this is a physical body example of how natural intelligence works hierarchically and spatially.

But Intelligence also works in an ontological functional hierarchy, which can be visualized as a hierarchical pyramid, ranging from general to specific. This is general and more essential Intelligence ranging into more specific intelligences and applications. This is the Intelligence hierarchy of Higher to lower, General to specific.

To understand this, consider Devas of the trees. These are the Intelligences of trees. At the top of this Deva hierarchy is the Grand Intelligence (or Grand Deva) of all trees. This embodies the most general and essential intelligence of all trees. Higher than this would be the Grand Deva Intelligence of all growing things, also known as Queen Deva of all the Vegetable Kingdom. So the Grand Queen Deva of the trees is the Great Intelligence essential in all trees. Next are the Deva Genius's of particular tree species, which embody the particular intelligence creating each distinct kind of tree. Then, there is each particular tree, which we do not refer to as a Deva, but as a particular-individual tree-spirit.

Each particular life has its own intelligence, yet a Deva is the source of its particular intelligence. For example, each particular tree has its individual intelligence, and each particular cat has its individual intelligence. Yet, the source of each particularized intelligence is its Deva Spirit, its ancestral source.

In esoteric teachings this is described in the following sentence. Each individual life is given its intelligence by the greater Intelligence of which it is within. This greater Intelligence is the guiding general pattern of that particular life, which has existed prior to that life, and which has given birth to that life. Thus, each life has its own intelligence, but this is due to the greater Intelligence of which it is part, and that particular life-form cannot become what is outside of its given general intelligence. There is a creative diversity possible, its possible biological variation, but only within a certain boundary of pattern. In other words, each think could not possibly have become something too different from its general pattern given, though each life does have degrees of variable freedom. Each life-form is, in fact, a unique creative variation of the general Intelligence-pattern of which it is.

Each particular life has its own DNA, the intelligence of its seed, which was given by its parent, its predecessor, its ancestry. Yet, the DNA intelligence is simply the physical counterpart of the spirit intelligence. Each living thing holds a unique pattern of DNA intelligence as its guidance for development, and this was passed on by physical processes from its ancestry. So, scientifically each intelligence could be explained by this and by natural selective evolution. But as yet unrecognized by science are the Deva-Spirit Intelligences which guide the formulation of DNA and the general patterns of a species development. These work in morphogenetic fields.

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