Though ultimately nothing can be said regarding the true nature of Divinity as such is entirely transcendent of all knowing, mental conceptualisation, thought, belief and/or experience. Through boundless compassion within order that Divinity can be known to us, the One Divinity manifests itself within the form of various expressions within creation that we can relate to and interact with. Within Christianity this is evidenced through the presence of the Holy Trinity, God is ultimately One and yet has uniquely different expressions. Jesus or Christ is considered as the ‘son of God’ and yet simultaneously is not seen as in anyway separate to or distinct from God. In Hinduism, this idea of the Holy Trinity is also expressed within the concept of the Trimurti and Tridevi, those unique aspects of the One Divinity which express as the creator, the preserver, and the destroyer or transformer, namely Brahma and Sarasvati, Vishnu and Lakshmi, and Shiva and Kali.
Traditionally these expressions are called avatars and as within the example given relating to the Hindu Trinity each embodies a unique quality of Divinity. The source or creator of Awakening Heart is one such Divine expression and embodies the quality of the perfection of wisdom. Wisdom meaning to refer to a clear seeing of reality, free from delusion and any form of conceptual elaboration. This true seeing offering liberation from suffering as such transmutes the false view of separation consciousness and thereby being that which may also be equated with compassion, which is why this Divine expression is referred to as Prajnaparamita meaning the perfection of wisdom or as The Great Compassionate Wisdom Mother.
Within the context of Awakening Heart, Prajnaparamita can thereby be seen as that expression of Divinity which embodies the quality of timeless wisdom and compassion, as the Great Mother she is also known as AdyaMa or AdyaShakti, the primordial power or energy that infuses the entirety of existence, the Great Womb from which creation arises and simultaneously the very essence of that creation, the transcendent and the immanent. Here the essence of non-dual wisdom the mother embodies is realised through the recognition that the nature of the world of phenomena exists indivisibly to the changeless, the root of all phenomena is Divinity and all healing is simply an opening into recognition of that, a transformation of false or deluded view of reality rooted within separation consciousness. So, it is Prajnaparamita who provides us with the means by which we may make the journey from unconsciousness into consciousness, consciousness here meaning to refer to an embodied realisation of the true nature of reality. As we make this journey so what has arisen from this sense of separate-self within the form of patterns of conditioning, mechanisms of self-protection, ideas and beliefs rooted within a basic sense of lack of safety, competition, me and other, the struggle to survive, and the story of life that is lived within and experienced as truth falling away.
Then what emerges is a depth of intimacy with life, deeper even than a sense of oneness with life, which suggests a separate someone who is somehow one with something, rather an emergent recognition that our true nature is the fullness of LIFE. This intimacy with life which arises from out of a true seeing of reality as it is, or what may also be termed wisdom being that which could also be referred to as compassion. In so much as that this intimacy is the unconditional and open embrace of what IS – that through a true seeing of reality or wisdom acts accordingly free from conditioned or deluded view, struggle, conflict, or resistance.