nn,1,2

1.5.2 nature of mind, 1.3.1 general on brahma cakra

Sentience

July 10, 1994

I will speak this afternoon on the topic of sentience. When life comes into existence, the very course of evolution is altered. From extroversion or crudification to introversion, the entire direction of the expressed universe is changed. So this is a very auspicious moment, when first life appears from material substance. When this happens, there comes into potentiality the development of the unit mind. At first, it is very crude, very rudimentary. But then as life continues to evolve in a given environment, the mind of the living beings becomes more complex. Greater and greater degrees of sentience are experienced.

At first, although there is mind, it is somewhat crude, somewhat undeveloped. Matter is still more dominant. But as this evolution continues, the matter becomes less and the mind more and more refined. So now one may ask, "What is the difference between a material entity possessing a unit mind and a non-corporal entity still possessing a unit mind?". The answer must be seen in terms of sentience. Now, when the corporal entity comes into existence, it has a brain, nervous system, so many cellular structures designed to carry neural signals back and forth. This is the physical counterpart of the psychic development of the unit entity. Now as long as there is a physical structure, the unit mind stays attached to that structure and is expressed through the medium of the nervous system. But when that physical structure ceases to exist, the mind that has expressed through that particular structure disengages from the corporal world and becomes disembodied. Now, it does not dissolve as the physical structure does. Do you know why? It is because it is more subtle, more developed. It is closer to the Cosmic Citta in its evolution. Therefore it does not follow the dictates of the physical world but operates via the laws of the psychic world.

Now it can be said that the cosmic mind is the pabulum in which all manifest expression exists. So physical structure exists within the cosmic mind, and psychic structure also exists within this mind. But their properties differ. Now, if an entity is at a lower stage of development and mind is relatively crude, it becomes necessary for that mind to associate with a requisite physical structure in order to find manifest expression. So let us say a horse dies. The mind is somewhat developed, the body is somewhat complex. So mind will continue but will experience a kind of sleep. There will be no further expression until a requisite physical structure is found in which that mind may continue to evolve. Let us say a particular entity has had great evolution, has taken many many physical structures, has become very subtle, relying more on the subtle stratums of mental experience than upon those experiences associated with physical desires. Then that entity will get greater and greater sentience. Sentience will be more than the horse. So if a particular physical structure passes from view, will that entity cease to be aware because there is no associated nervous system? No, that entity will maintain conscious awareness. And why? Because sentience is more.

As sentience grows, reliance upon physical structures diminishes. There are those who have altogether done away with physical association, such is their degree of sentience that the need for physical structure for their expression, manifestation and evolution becomes irrelevant. Such beings have often been called devas, gods and goddesses. They are not gods, they are only minds which have evolved greater sentience, whose individual expressions have become so subtle, so refined as to lose the requirement of a gross physical structure. They have become supra-psychic entities existing in the subtle lokas, the subtle spheres of the introversial phase of evolution. They are closely aligned to the cosmic entity and do the bidding of the Supreme Purusha. They have no crude desires which would draw them to require physical form for their expression.

These minds are very sweet, very subtle, most refined. If a human being should encounter such an entity, only goodness will come of that encounter, for the influence of these beings on the less developed minds is highly favorable to the evolution of consciousness. They are the handmaidens of Parama Parusha. They are so refined that there exists only shades or degrees of sentience separating them from each other. They form the webbing in which the cosmic mental structure manifests the introversial phase of evolution. Human beings may turn to these entities for their shelter but they should not think they are gods. There is only one pure,

undifferentiated consciousness transposed and transformed into the multifaceted dimensions. That Purusha is the one and only guiding force, expressing through His creation His undying love for living beings.