Along with the spiritual artforms of philosophy, and the knowledge of Om and its ramifications, another divine art exists which is intimately connected with the wonder of Srishti Rahasya. It is called mantra science, the recitation of a divine statement put into practice by the exercise of japa. Mantra has been called the conscious side of Reality. In actuality, the entire realm of vibrating spheres, with all objects in attendance, are present due to the power of mantra. The very fact that beings are not aware of this creates an “unconscious” side to Reality. Just as human beings were not cognizant of the intense power existing within an atom until very recently, in the same way most beings are unaware of the subtle power residing within any given word — especially divine words and names. This ignorance partially blinds them to the essential meaning of life, making them bereft of knowledge most crucial to their existence.
By awakening the mantra, however, all knowledge comes forth and is easily assimilated. Basically, the discovery of three principles constitute spiritual awakening in this subtle artform. First, by practicing japa, one perceives, acknowledges, and propitiates the creative force of the universe (shakti). Next, the point of origin is traced (Shiva, or bindu). Lastly, the sound emanating from the union of these two is perceived (nada, shabda, anahata, Om), the result being awareness of the expression of all aspects of creation (tattvas) as they occur in order, from subtle to gross. The subtlest of these is Purusha, the indwelling Self that is “uncreate,” while the grossest is the element earth, coming last in order after ether, air, fire, and water.
From what has been described, it is obvious that the “conscious side of Reality” does not proceed from the ordinary or mundane mind with its sense-bound orientation and its preoccupation with rationale. Indeed, mantra emanates from intelligent mind, called Bodhi-mind — Bodhamanah. After revealing the distinction between what is create and that which is uncreate — the field and its Knower — mantra grants the unique wisdom that reveals the intrinsic connection between the two, rendering them unified. It can accomplish this due to its inherent power to remove mental defects, such as samskara-skandhas — detrimental mental impressions that have collected in the mind over many lifetimes due to repeated ignorant actions.
Thus, mantra practice takes its place as one of the few authentic spiritual practices that actually transforms human nature and allows for the realization of God. Most other methods, austerity and meditation excluded, are either partly or wholly ineffectual for that salient purpose. Mantra grants protection from external forces, renders threatening and dangerous inner forces helpless, helps the aspirant resist illusory occult powers along the way, allows the aspirant to experience bliss and then give it up, and deepens the mastery of mental focus so essential for the attainment of unbroken meditation leading to samadhi. What further glorification can be attributed to this spiritual artform that might further expand its credentials? Mantra is the unique and definitive spiritual practice that is the universal means of authentic spiritual discipline for all qualified aspirants.
Every artform has its dynamics, its inner secrets, its effective progression, its fulfilling rewards. Mantra is no different. After the mantra, with its bija and Ishta, gets transmitted by an illumined preceptor, it quickly, with guided and dedicated practice, destroys limiting mental complexes and misconceptions. Later, it animates the flow of the mind’s awareness, the chitta, and charges it with aspiration. With pure thoughts spreading inexorably through the mental sheath, it is not long before the first glimpse of the Self is detected. The vision of this wondrous verity is either preceded or accompanied by the anahata sound, the Om Eternal vibrating in the inner being, associated with the subtle centers at the navel and the heart.
As the focus intensifies on that subtle “Sound Brahman” in meditation, the entire host of worlds, inner and outer, cosmic and transcendental, reveal themselves. If the mantra is a shakti mantra, the attraction for enjoyment of these blissful worlds is easily resisted and overcome, especially with guidance from the guru, and subtle sound turns swiftly into halcyon Light, coruscating forth as if from some precious inner jewel. This light is Shuddha Chaitanya, and the intrepid spiritual traveler identifies with It completely with alacrity and celerity. “I am the Way and the Light” becomes totally comprehensible at this stage, as does “I and my Father are one.” Rishihood is attained. Whatever is expressed in life thereafter is nothing less than pure mantra in its various forms.
Spiritual artforms are not exclusive of “The Fine Arts,” or any other form of work or endeavor, and ideally should be incorporated into them in the form of daily practice. This is the way leading to true fulfillment in life. When all beings will become artists, cut in the image of the Master Artist, sacrificing for the best good of all and offering everything to the highest Brahman, the world will radiate the peace, peace, peace that the ancients knew so well. As the Mundakopanishad declares:
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