THE MANTRA: OM: WORD AND WISDOM from scriptures

                  
But we are now considering not these Mahâ-purushas, the great Incarnations,
but only the Siddha-Gurus (teachers who have attained the goal); they, as a
rule, have to convey the germs of spiritual wisdom to the disciple by means of
words (Mantras) to be meditated upon. What are these Mantras? The whole of
this universe has, according to Indian philosophy, both name and form (Nâma-
Rupa) as its conditions of manifestation. In the human microcosm, there cannot
be a single wave in the mind-stuff (Chittavritti) unconditioned by name and
form. If it be true that nature is built throughout on the same plan, this kind of
conditioning by name and form must also be the plan of the building of the
whole of the cosmos.
— "As one lump of clay being known, all things of clay are known", so the
knowledge of the microcosm must lead to the knowledge of the macrocosm.
Now form is the outer crust, of which the name or the idea is the inner essence
or kernel. The body is the form, and the mind or the Antahkarana is the name,
and sound-symbols are universally associated with Nâma (name) in all beings
having the power of speech. In the individual man the thought-waves rising in
the limited Mahat or Chitta (mind-stuff), must manifest themselves, first as
words, and then as the more concrete forms.
In the universe, Brahmâ or Hiranyagarbha or the cosmic Mahat first manifested
himself as name, and then as form, i.e. as this universe. All this expressed
sensible universe is the form, behind which stands the eternal inexpressible
Sphota, the manifester as Logos or Word. This eternal Sphota, the essential
eternal material of all ideas or names is the power through which the Lord
creates the universe, nay, the Lord first becomes conditioned as the Sphota, and
then evolves Himself out as the yet more concrete sensible universe. This
Sphota has one word as its only possible symbol, and this is the (Om). And
as by no possible means of analysis can we separate the word from the idea this
Om and the eternal Sphota are inseparable; and therefore, it is out of this
holiest of all holy words, the mother of all names and forms, the eternal Om,
that the whole universe may be supposed to have been created. But it may be
said that, although thought and word are inseparable, yet as there may be
various word-symbols for the same thought, it is not necessary that this
particular word Om should be the word representative of the thought, out of
which the universe has become manifested. To this objection we reply that this
Om is the only possible symbol which covers the whole ground, and there is
none other like it. The Sphota is the material of all words, yet it is not any
definite word in its fully formed state. That is to say, if all the peculiarities
which distinguish one word from another be removed, then what remains will
be the Sphota; therefore this Sphota is called the Nâda-Brahma. the Sound-
Brahman.
Now, as every word-symbol, intended to express the inexpressible Sphota, will
so particularise it that it will no longer be the Sphota, that symbol which
particularises it the least and at the same time most approximately expresses its
nature, will be the truest symbol thereof; and this is the Om, and the Om only;
because these three letters (A.U.M.), pronounced in combination as Om, may
well be the generalised symbol of all possible sounds. The letter A is the least
differentiated of all sounds, therefore Krishna says in the Gita
— "I am A among the letters". Again, all articulate sounds are
produced in the space within the mouth beginning with the root of the tongue
and ending in the lips — the throat sound is A, and M is the last lip sound, and
the U exactly represents the rolling forward of the impulse which begins at the
root of the tongue till it ends in the lips. If properly pronounced, this Om will
represent the whole phenomenon of sound-production, and no other word can
do this; and this, therefore, is the fittest symbol of the Sphota, which is the real
meaning of the Om. And as the symbol can never be separated from the thing
signified, the Om and the Sphota are one. And as the Sphota, being the finer
side of the manifested universe, is nearer to God and is indeed that first
manifestation of divine wisdom this Om is truly symbolic of God. Again, just
as the "One only" Brahman, the Akhanda-Sachchidânanda, the undivided
Existence-Knowledge-Bliss, can be conceived by imperfect human souls only
from particular standpoints and associated with particular qualities, so this
universe, His body, has also to be thought of along the line of the thinker's
mind.
This direction of the worshipper's mind is guided by its prevailing elements or
Tattvas. The result is that the same God will be seen in various manifestations
as the possessor of various predominant qualities, and the same universe will
appear as full of manifold forms. Even as in the case of the least differentiated
and the most universal symbol Om, thought and sound-symbol are seen to be
inseparably associated with each other, so also this law of their inseparable
association applies to the many differentiated views of God and the universe:
each of them therefore must have a particular word-symbol to express it. These
word-symbols, evolved out of the deepest spiritual perception of sages,
symbolise and express, as nearly as possible the particular view of God and the
universe they stand for. And as the Om represents the Akhanda, the
undifferentiated Brahman, the others represent the Khanda or the differentiated
views of the same Being; and they are all helpful to divine meditation and the
acquisition of true knowledge.
 we are now considering not these Mahâ-purushas, the great Incarnations,
but only the Siddha-Gurus (teachers who have attained the goal); they, as a
rule, have to convey the germs of spiritual wisdom to the disciple by means of
words (Mantras) to be meditated upon. What are these Mantras? The whole of
this universe has, according to Indian philosophy, both name and form (Nâma-
Rupa) as its conditions of manifestation. In the human microcosm, there cannot
be a single wave in the mind-stuff (Chittavritti) unconditioned by name and
form. If it be true that nature is built throughout on the same plan, this kind of
conditioning by name and form must also be the plan of the building of the
whole of the cosmos.
— "As one lump of clay being known, all things of clay are known", so the
knowledge of the microcosm must lead to the knowledge of the macrocosm.
Now form is the outer crust, of which the name or the idea is the inner essence
or kernel. The body is the form, and the mind or the Antahkarana is the name,
and sound-symbols are universally associated with Nâma (name) in all beings
having the power of speech. In the individual man the thought-waves rising in
the limited Mahat or Chitta (mind-stuff), must manifest themselves, first as
words, and then as the more concrete forms.
In the universe, Brahmâ or Hiranyagarbha or the cosmic Mahat first manifested
himself as name, and then as form, i.e. as this universe. All this expressed
sensible universe is the form, behind which stands the eternal inexpressible
Sphota, the manifester as Logos or Word. This eternal Sphota, the essential
eternal material of all ideas or names is the power through which the Lord
creates the universe, nay, the Lord first becomes conditioned as the Sphota, and
then evolves Himself out as the yet more concrete sensible universe. This
Sphota has one word as its only possible symbol, and this is the (Om). And
as by no possible means of analysis can we separate the word from the idea this
Om and the eternal Sphota are inseparable; and therefore, it is out of this
holiest of all holy words, the mother of all names and forms, the eternal Om,
that the whole universe may be supposed to have been created. But it may be
said that, although thought and word are inseparable, yet as there may be
various word-symbols for the same thought, it is not necessary that this
particular word Om should be the word representative of the thought, out of
which the universe has become manifested. To this objection we reply that this
Om is the only possible symbol which covers the whole ground, and there is
none other like it. The Sphota is the material of all words, yet it is not any
definite word in its fully formed state. That is to say, if all the peculiarities
which distinguish one word from another be removed, then what remains will
be the Sphota; therefore this Sphota is called the Nâda-Brahma. the Sound-
Brahman.
Now, as every word-symbol, intended to express the inexpressible Sphota, will
so particularise it that it will no longer be the Sphota, that symbol which
particularises it the least and at the same time most approximately expresses its
nature, will be the truest symbol thereof; and this is the Om, and the Om only;
because these three letters (A.U.M.), pronounced in combination as Om, may
well be the generalised symbol of all possible sounds. The letter A is the least
differentiated of all sounds, therefore Krishna says in the Gita
— "I am A among the letters". Again, all articulate sounds are
produced in the space within the mouth beginning with the root of the tongue
and ending in the lips — the throat sound is A, and M is the last lip sound, and
the U exactly represents the rolling forward of the impulse which begins at the
root of the tongue till it ends in the lips. If properly pronounced, this Om will
represent the whole phenomenon of sound-production, and no other word can
do this; and this, therefore, is the fittest symbol of the Sphota, which is the real
meaning of the Om. And as the symbol can never be separated from the thing
signified, the Om and the Sphota are one. And as the Sphota, being the finer
side of the manifested universe, is nearer to God and is indeed that first
manifestation of divine wisdom this Om is truly symbolic of God. Again, just
as the "One only" Brahman, the Akhanda-Sachchidânanda, the undivided
Existence-Knowledge-Bliss, can be conceived by imperfect human souls only
from particular standpoints and associated with particular qualities, so this
universe, His body, has also to be thought of along the line of the thinker's
mind.
This direction of the worshipper's mind is guided by its prevailing elements or
Tattvas. The result is that the same God will be seen in various manifestations
as the possessor of various predominant qualities, and the same universe will
appear as full of manifold forms. Even as in the case of the least differentiated
and the most universal symbol Om, thought and sound-symbol are seen to be
inseparably associated with each other, so also this law of their inseparable
association applies to the many differentiated views of God and the universe:
each of them therefore must have a particular word-symbol to express it. These
word-symbols, evolved out of the deepest spiritual perception of sages,
symbolise and express, as nearly as possible the particular view of God and the
universe they stand for. And as the Om represents the Akhanda, the
undifferentiated Brahman, the others represent the Khanda or the differentiated
views of the same Being; and they are all helpful to divine meditation and the
acquisition of true knowledge.
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