“For this commandment which I command thee this day, it is not hidden from thee, neither is it far off. It is not in heaven, that thou shouldest say, Who shall go up for us to heaven, and bring it unto us, that we may hear it, and do it? Neither is it beyond the sea, that thou shouldest say, Who shall go over the sea for us, and bring it unto us, that we may hear it, and do it? But the Word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it” (Deuteronomy 30:11-14).
Om in Christianity
No one–including me–would expect to find Om in the Christian tradition. Yet, Saint Augustine wrote in the fourth century: “The identical thing that we now call the Christian religion existed among the ancients and has not been lacking from the beginnings of the human race until the coming of Christ in the flesh, from which moment on the true religion, which already existed, began to be called ‘Christian.’” Earlier Saint Paul had written that the Christian Gospel was that which had already been taught throughout the whole world, “which was preached to every creature which is under heaven” (I Colossians 1:23).
Authentic (original) Christianity is not new, but eternal in essence, embracing the Ancient Wisdom that has existed from the beginning of the world. This is why an esoteric Christian creed says: “We strive towards the ancient narrow path that leads to life eternal: So shall His blessing rest on us and peace forevermore.” All master teachers of humanity are revivers of that Wisdom, reminders of what was at their time either lost or almost extinguished.
It has been established as historical fact (see The Christ of India and The Unknown Life of Jesus Christ) that sometime after the age of twelve Jesus journeyed to India and spent many years there learning the Ancient Wisdom, spending some of that time in the Buddhist monastery of Himis which is located in the Leh district of Ladakh. After fourteen years or so, having spent half his life in India, Jesus returned to Israel, bringing the teachings he had learned there.
“The udgitha [Om] is the Supreme Brahman, and in It are the Triad” (Svetasvatara Upanishad 1:7). Brahman, God the Absolute, is absolutely One; yet Brahman is threefold in manifestation: as the transcendent Parabrahman, as Ishwara immanent in creation, and as Mahashakti or Prakriti, the living substance of the creation.
This is also the Christian Trinity, although Christians really have no understanding of it. (As a priest of the Saint Thomas Christian Church of South India once commented to me: “You cannot understand the teachings of Jesus if you do not know the scriptures of India.”) The Trinity is spoken of in the Christian tradition under the symbolic titles of Father, Son, and Holy Spirit. The Father is the Divine Transcendent Consciousness beyond all relative existence, including the creation. The Son is the Divine Immanent Consciousness within all creation, guiding it to its destined perfection. The Holy Spirit is the Conscious Divine Creative Evolving Power that is manifesting as the universe and the evolution of all it contains. This Trinity is absolutely and uncompromisingly One God.
All relative existence is a reflection of the “Triad” spoken of by the Svetasvatara Upanishad: the threefold Brahman. Furthermore, each of us is a mirroring of that “Holy Trinity.”
The three letters of Om (Aum) embody the fundamental consciousness and power of the three aspects of God–the mystery of the eternal Trinity Itself. They are a triune unity that restores our personal, eternal unity/trinity and unites it with the Cosmic Trinity. Thus Pranava Yoga is invocation and evocation. It invokes the cosmic Trinity and evokes our personal trinity.
“Om is Brahman. Om is all this. He who utters Om with the intention ‘I shall attain Brahman’ does verily attain Brahman” (Taittiriya Upanishad 1.8.1).
Sound and consciousness are one; this principle has been expounded by the illumined masters of all ages. Consciousness can be translated into sound, and sound can be translated into consciousness. This second principle has the been the basis of spiritual practice from the very beginning: the Yoga of the Word. Inherent in the Divine Consciousness is Om, and inherent in Om is the Divine Consciousness. All things–the entire cosmos itself–are formed of vibrating energy. This cosmic energy possesses the dual nature of Light and Sound, both of which are essentially consciousness. And the totality of that consciousness is That which we call God.
Beginnings in Israel
“Now, on the day before the Sabbath day, the twelve disciples who had received the call were met with one accord in Jesus’ home. And Jesus said to them, This is the day to consecrate yourselves unto the work of God; so let us pray. Turn from the outer to the inner self; close all the doors of carnal self and wait. The Holy Breath will fill this place, and you will be baptized in Holy Breath.
“And then they prayed; a light more brilliant than the noonday sun filled all the room, and tongues of flame from every head rose high in air. The atmosphere of Galilee was set astir; a sound like distant thunder rolled above Capernaum, and men heard songs, as though ten thousand angels joined in full accord. And then the twelve disciples heard a voice, a still, small voice, and just one word was said, a word they dared not speak; it was the Sacred name of God.
“And Jesus said to them, By this omnific Word you may control the elements, and all the powers of air. And when within your souls you speak this Word, you have the keys of life and death; of things that are; of things that were; of things that are to be. Behold you are the twelve great branches of the Christine vine; the twelve foundation stones; the twelve apostles of the Christ. As lambs I send you forth among wild beasts; but the omnific Word will be your buckler and your shield. And then again the air was filled with song, and every living creature seemed to say, Praise God! Amen!” (Aquarian Gospel 89:1-12).
We all do things without comprehension, often in complete ignorance, but later as our life and consciousness evolves we come to understand what before was a complete tangle or a blank. This is especially true in relation to religion and yoga. What previously made no sense–or wrong sense–in our prior religious belief and practice becomes wondrously illumined when we become yogis. What before we did or thought ignorantly we now do and think with full understanding. This was very much my experience, beginning with my reading of Autobiography of a Yogi which restored to me my faith in Jesus and showed me truth in Christianity where before I had only found ignorance, confusion and falsehood.
As a desperate seeker of spiritual life B. Y. (Before Yoga), I often sang in church and at home:
There is a blest pavilion,
A sacred inner court,
The place of God’s own dwelling
With all the world shut out.
Oh, holy resting place!
Oh, calm and pure retreat!
Where God unveils his face,
And life is only sweet.
Oh, sweet and tranquil home,
Where only God is known!
It was a beautiful idea, but nothing more until A.Y. (After Yoga), I experienced it for myself through meditation.
There is an Absolute Unity that embraces–and comprises–all things: God. Of him the Bible tells us: “Know therefore this day, and consider it in thine heart, that the Lord he is God: there is none else” (Deuteronomy 4:39; see Isaiah 44:8; 45:5, 6, 14, 18 ,21, 22; 46:9). This being so, we can say as did Jesus: “I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father” (John 16:28). Yoga is our way of return. The capacity for return, the “power to become the sons of God” (John 1:12), is innate in us, just as it was said of Jesus that he “knew that the Father had given all things into his hands, and that he was come from God, and went to God” (John 13:3).
The one teacher and guide
Dwelling in the hearts of all, God empowers and guides the questing souls, as stated in the main body of this book. “The anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him” (I John 2:27). “Ye have an unction from the Holy One, and ye know all things” (I John 2:20). “For the truth’s sake, which dwelleth in us, and shall be with us for ever” (II John 1:2). “I have not written unto you because ye know not the truth, but because ye know it” (I John 2:21). “And ye shall know the truth, and the truth shall make you free” (John 8:32). This is the true teaching of the Bible, the same truth that the sages of India knew long before Moses or the evangelists set down their insights.
Jesus: a yogi
“Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we are” (John 17:11).
The Nath Yogis of India claim Jesus was a member of their order–actually one of their major gurus. The Bengali educator and patriot, Bipin Chandra Pal, wrote: “It is also their conjecture that Jesus Christ and this Isha Nath are one and the same person.” He published an autobiographical sketch in which he revealed that Vijay Krishna Goswami, a renowned saint of Bengal and a disciple of Sri Ramakrishna, told him about spending time in the Aravalli mountains with a group of extraordinary Nath Yogis. They spoke to him about Isha Nath, whom they looked upon as one of the great teachers of their order. When Vijay Krishna expressed interest in this venerable guru, they read his life as recorded in one of their sacred books, the Nathanamavali. It was the life of him whom the Goswami knew as Jesus the Christ! Here is the relevant portion of that book:
“Isha Natha came to India at the age of fourteen. After this he returned to his own country and began preaching. Soon after, his brutish and materialistic countrymen conspired against him and had him crucified. After crucifixion, or perhaps even before it, Isha Natha entered samadhi by means of yoga. [In samadhi yogis often leave their bodies or remain without breath or heartbeat, so it is not amiss to say that Jesus did indeed “die” on the cross.]
“Seeing him thus, the Jews presumed he was dead, and buried him in a tomb. At that very moment however, one of his gurus, the great Chetan Natha, happened to be in profound meditation in the lower reaches of the Himalayas, and he saw in a vision the tortures which Isha Natha was undergoing. He therefore made his body lighter than air and passed over to the land of Israel.
“The day of his arrival was marked with thunder and lightning, for the gods were angry with the Jews, and the whole world trembled. When Chetan Natha arrived, he took the body of Isha Natha from the tomb, woke him from his samadhi, and later led him off to the sacred land of the Aryans. Isha Natha then established an ashram in the lower regions of the Himalayas and he established the cult of the lingam [the Shaivite branch of Hinduism] there.“
This assertion is supported by two relics of Jesus which are presently found in Kashmir. One is his staff, which is kept in the monastery of Aish-Muqan and is made accessible to the public in times of catastrophe such as floods or epidemics. The other is the Stone of Moses–a Shiva linga that had belonged to Moses and which Jesus brought to Kashmir. This linga is kept in the Shiva temple at Bijbehara in Kashmir. One hundred and eight pounds in weight, if several people put one finger on the stone and recite the bija mantra “Ka” over and over, it will rise three feet or so into the air and remain suspended as long as the recitation continues. “Shiva” means one who is auspicious and gives blessings and happiness. In ancient Sanskrit the word ka means to please and to satisfy–that which Shiva does for his worshippers. I have met two people who have “raised the Stone of Moses.” One of them said that the number required to raise the Stone relates to their spiritual development–that he had raised it with only three others. (For more information about Jesus in India, see The Christ of India and The Unknown Life of Jesus Christ.)
The words of a yogi
It is no wonder, then, that Jesus said: “I and the Father are one,” and: “Whoever sees me sees the Father” (John 10:30; 14:9). Other yoga teachings of Jesus are recorded in the gospels. He was speaking as a yogi when he said: “I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father” (John 16:28). Yoga is our way of return. The capacity for return is innate in us, just as it was said of Jesus that he “knew that the Father had given all things into his hands, and that he was come from God, and went to God” (John 13:3). “Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened” (Matthew 13:33). Practice of yoga is the divine leaven that expands our consciousness into that perfect state that is the Kingdom of God, the Kingdom of Heaven.
“Behold, the kingdom of God is within you” (Luke 17:21). “God is a Spirit: and they that worship him must worship him in spirit and in truth” (John 4:24). Only yogis say such things, and only yogis realize their full meaning. Yoga is a restoration of our original consciousness, regarding which Jesus prayed: “O Father, glorify thou me with thine own self with the glory which I had with thee before the world was” (John 17:5). For before the world was we consciously knew that we were one with God, part of infinite being.
The vision of God
“Blessed are the pure in heart: for they shall see God” (Matthew 5:8), says Jesus. Yoga Sutra 3:55 tells us: “Liberation is attained when the mind is the same as the spirit in purity.” “The purity of spirit means absence of [relative, objective] experience being imputed to it,” says Vyasa, the author of the Bhagavad Gita, with which Jesus was very conversant. That is, when through meditation we are permanently filled with the awareness of pure consciousness, liberation is attained.
“For with thee is the fountain of life: in thy light shall we see light” (Psalms 36:9). By the resulting direct experience of our spirit-Self, “ignorance comes to an end, and when that ceases there are none of the taints. With no taints, there is no karma-fruition. In that state the gunas have finished with their involvement and no longer arise before the purusha as perceived objects. That is the liberation of the spirit when the spirit stands alone in its true nature as pure light. So it is.” This is the conclusion of Vyasa.
What is meditation?
Meditation is the quest for the kingdom of God within. The Lord Jesus told his disciples: “Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you” (Luke 17:21). Religionists of all types consistently point us to external things, claiming that they are the source of peace and happiness, of truth and holiness. But Jesus denies this, telling us that spiritual realities are inner realities. To pursue that quest we must turn our minds within. Meditation, then, is the procedure by which we gather up our scattered awareness, turn it within, enter into our inmost being and direct our awareness toward God, for each one of us is a living temple of God–of spirit (I Corinthians 3:16; 6:19).
The kingdom is at hand
We are told by Saint Matthew that “Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand” (Matthew 4:17). If we analyze this rather than take it in its usual mundane and mistaken interpretation it will help us understand meditation.
The word incorrectly translated “repent” is metanoeo, which means to turn around one hundred eighty degrees–make a complete about-face. It has nothing to do with being sorry for anything. It is not enough to say we are sorry and apologize and ask forgiveness: we must change–turn around our mind, heart, and life–so things will be all right in the future.
The kingdom of heaven, basileia ton ouranon, is the infinite being and consciousness of God that is God. And it is right at hand (engidzo): present with us at all times, though we do not see or experience it, for “he is not far from every one of us: for in him we live, and move, and have our being…for we are also his offspring” (Acts 17:28). He is the Soul of our soul, always one with us.
This being so, we need only become conscious of our finite spirit within God’s infinite Spirit. It is just a matter of becoming aware. Radio waves are passing through the air at all times though we do not see, feel or hear them. But if we have a radio, turn it on and tune it in, we will hear the broadcast. Meditation and constant repetition of Om is the way we turn on our spirit-radio and tune in so we can become conscious of our own spirit and God’s Spirit–within which we truly do live, move and have our being. By continual invocation of Om in and out of meditation we can eventually become continually aware of our life in God at all times. That is what Om meditation is all about: awakening in God.
The Lord Jesus not only told us that the kingdom of God is within us, he also told us how to enter that inner kingdom: “Enter into thy closet, and shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly” (Matthew 6:6). The masters of the spiritual life tell us that the “closet” is our inner consciousness, our spirit–and the door we need to close is our mind with its various “knockers,” the senses. “Go, shut thyself within thine house.…And I will put my spirit within you”(Ezekiel 11:19; 36:27). For as David said to God: “In the hidden part thou shalt make me to know wisdom” (Psalms 51:6).
God dwells in the hidden depths of existence. “The secret things belong unto the Lord our God” (Deuteronomy 29:29), for “He made darkness his secret place” (Psalms 18:11). Knowing this, David wrote of those who seek God: “Thou shalt hide them in the secret of thy presence…thou shalt keep them secretly” (Psalms 31:20). “He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty” (Psalms 91:1). Saint Paul tells us: “Your life is hid with Christ in God.” (Colossians 3:3). “The kingdom of the Holy One…is a life deep hid in God; its recognition is the work of inner consciousness” (Aquarian Gospel 75:15, 16).
The Christ is within
“And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him” (Matthew 2:11). The star led the wise men to the place where Christ was to be found, but the star did not show them Christ. Rather, they had to enter the house, for Christ is always to be found within, “Christ in you, the hope of glory” (Colossians 1:27). Then we will be able to find Christ everywhere, within and without. “I am the door: by me if any man enter in, he shall go in and out, and find pasture” (John 10:9).
The door–closed or open?
Our mind is both a barrier to spiritual experience and the door that leads us to it. Spiritual blindness and spiritual sight are both states of the mind–the closed mind and the opened mind. The mind is a field of reflective energies, and the shaping of the mind into “waves” in the form of sensory impressions and thought patterns impairs and veils the spirit-consciousness behind the mind. These agitations of the mind are like radio static or television interference which can distort, reduce, or altogether eliminate the message, just as water which is broken up by waves and swirls conveys a distortion of whatever it reflects. On the other hand, a perfectly still mind reflects spirit like a flawless inner mirror. That is why we are to “be still and know God” (Psalms 46:10).
A lot of things stir the mind, but even a blank mind still ripples inwardly because that is its nature. Right now it is a cloudy or “dark” mirror, but we can make the mind into a perfect mirror by changing its very nature–its vibratory energy constitution. Speaking of the ordinary, untransformed mind, in his first epistle to the Corinthians Saint Paul says: “Now we see through a glass [mirror], darkly” (I Corinthians 13:12). In his second epistle to the Corinthians, however, he describes the experience of the transfigured mind: “We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord” (II Corinthians 3:18).
In the vision of God we are changed into his perfect likeness, which Saint Paul predicted when he continued: “but then [we shall see God] face to face: now I know in part; but then shall I know even as also I am known” (I Corinthians 13:12). To see and know God as completely as He sees and knows us is our destiny that is realized through the practice of meditation which changes the mind of man into the Mind of Christ (I Corinthians 2:16).
The opening words of Genesis reveal two elements of God’s creative Power–and therefore of us, since we are made in his image and likeness (Genesis 1:26): “In the beginning God created the heaven and the earth. And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit [Ruach–Breath] of God moved upon the face of the waters. And God said, Let there be light: and there was light” (Genesis 1:1-3). “By the Word of the Lord were the heavens made; and all the host of them by the breath of his mouth” (Psalms 33:6). Breath and Word are the primal powers of God–and of us, as well.
The purpose of these powers–Breath and Word–is the search for God. That is what we were created for. Saint Paul told the Athenian philosophers that God created “all nations of men for to dwell on all the face of the earth,…that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us: for in him we live, and move, and have our being;…for we are also his offspring” (Acts 17:26-28). Our being is rooted in God, but we have forgotten that and wander in confusion and weakness. As God said through David: “I have said, Ye are gods; and all of you are children of the most High, but ye die like men” (Psalms 82:6,7). Nevertheless Saint Paul gives us hope, saying: “Wherefore, my beloved,…work out your own salvation….For it is God which worketh in you both to will and to do of his good pleasure. That ye may be blameless and harmless, the sons of God,…among whom ye shine as lights in the world; holding forth the Word of Life” (Philippians 2:12,13,15,16). This is the secret: The Word of Life.
Saint Paul also tells us: “He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him” (Hebrews 11:6). Jesus himself tells us: “Seek, and ye shall find; knock, and it shall be opened unto you” (Matthew 7:7). So our success is assured, for in Genesis: “The word of the Lord came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward” (Genesis 15:1). Those who seek God find God.
The Divine Word
“In the beginning was the Word, and the Word was with God, and the Word was God” (John 1:1). “For while all things were in quiet silence, and that night was in the midst of her swift course, Thine Almighty Word leaped down from heaven out of thy royal throne,…and standing up…touched the heaven, but it stood upon the earth” (Wisdom 18:14-16). The Word emanates from the Divine Silence that is the transcendental nature of God, yet it does not leave the bosom of the Father, but “standing up” touches and unites heaven and earth, the Infinite Spirit and the finite spirits of those presently evolving within creation. “Jesus said, The way is rough that leads to life; the gate is narrow and is guarded well; but every one who seeks in faith shall find the way, and they who know the Word may enter in” (Aquarian Gospel 141:3). The Odes of Solomon, the collection of the earliest known Christian hymns, written in Aramaic, says: “And all of them who were lacking perished, because they were not able to pronounce the Word so that they might exist” (24:9). It is the power of Word–of Logos–which makes us truly human and potentially sons of God. That sacred Word is Om.
The Word of Life: Pranava
Jesus was not the creator of a new religion, but a messenger of the Sanatana Dharma, the Eternal Religion he had learned in India. The beginning of St. John’s Gospel is an exposition of the Christ (Ishwara) becoming incarnate in matter and his work therein by means of–and as–the Divine Word, Om. It is not about Jesus Christ except secondarily and symbolically, but it is literally about the Christ and is to be taken literally and not symbolically.
In the opening portion of the Gospel of John, the beginning verse is a paraphrase of the Vedic verse: “In the beginning was Prajapati. With him was the Word.” ( Prajapati vai idam agra asit. Tasya vak dvitiya asit. Krishna Yajurveda, Kathaka Samhita, 12.5, 27.1; Krishna Yajurveda, Kathakapisthala Samhita, 42.1; Jaiminiya Brahmana II, Sameveda, 2244.) Prajapati refers to God as Creator, and the entire verse is a discourse on Om–Pranava, the Word of Life–as a careful analysis will show.
In the beginning was the Word, and the Word was with God, and the Word was God. The Word is not something that came into existence, that was “spoken” out of a primal Silence. Rather, at the very beginning of “things”–the inception of relative existence–the Word WAS. It is eternal. “The Word was with God” is an indication that the Word is inherent in God, is an essential part of Divine Being, and therefore IS God.
The same was in the beginning with God. Om, the Pranava, is the same that was in the beginning with God.
All things were made by him; and without him was not any thing made that was made. Om is the creative Word, the Source of all, apart from Which nothing whatsoever exists. Thus the Word includes all things while simultaneously transcending them.
In him was life; and the life was the light of men. Prana, the root of the word Pranava, means Life, for life is as inherent in and is Om, as Om is inherent in and is Brahman. Om is the evolutionary manifesting power that produces human beings after eons of evolution in lesser forms. It is the light, the inmost consciousness that manifests in human beings and carries them onward, beyond humanity into further realms of conscious development. The Gospel singles out human beings (even though the same statement could be made of all things, even atomic particles) because it is as humans that we can first grasp the existence of Om and begin to consciously utilize it for higher development and the transcendence of the limited human condition.
And the light shineth in darkness; and the darkness comprehended it not. It makes no difference if Om is not perceived (intuited); it is still active in even those that comprehend it not. No matter how dense and darkened the consciousness may be, the Divine Light of the Word is blazing forth just as much as in the most highly evolved beings. It is simply not yet revealed to the consciousness upon which it shines. However, the moment the consciousness does perceive it to any degree, the turning from darkness to Light has begun. And by its repetition and meditation we pass from darkness to the Light, becoming the Light, the true Light, which lighteth every man that cometh into the world. There are no exceptions: the Light of Om in time enlightens every being upon the earth and raises them beyond the earth and its bonds.
It is true: as far as unenlightened beings are concerned, He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not into their consciousness. Yet, the rule is true: Things Change. And in (evolutionary) time it shall be said of all: But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. Om is the divinizing power that transmutes humanity into Divinity. Those with active faith, those who repeat and meditate upon Om, will find the revelation of their own divinity manifesting before their inmost eyes, being “born” into new Life, not of blood, nor of the will of the flesh, nor of the will of man, but of God.
For the Word was made flesh in their flesh and dwelt among and within, and through them, and within their own being they beheld his glory, the glory as of the only begotten of the Father, full of grace and truth, enabling them to say with utmost truth: And of his fulness have all we received, and grace for grace.
The Name of the Father
The Lord Jesus told his disciples: “After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name” (Matthew 6:9. See Luke 11:2). In the final hours of his earthly life He prayed: “Father, glorify thy name” (John 12:28). He further prayed, saying: “I have manifested thy name unto the men which thou gavest me…. While I was with them in the world, I kept them in thy name…. And I have declared unto them thy name, and will declare it: that the love wherewith thou hast loved me may be in them, and I in them” (John 17:6,12, 26).
The Beloved Apostle wrote: “And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads” (Revelation 14:1).
These verses tell us several important things: 1) The Name of the Father is to have a major place in our lives and be glorified in them. 2) The Name of the Father was not known to the disciples until Jesus revealed it to them. Therefore Jehovah, Adonai, El Shaddai, and suchlike that were descriptive titles rather than proper names, which they all knew well, were not the Name of the Father. 3) The Name of the Father is the way we keep ourselves attuned to the Father. 4) It is the Name of the Father that imbues us with the love of the Father and makes us one with the Father. 5) It is the impression (seal) of the Father’s Name upon us, in the “white stone” (Revelation 2:17) of our consciousness, that makes us the elect of God.
“I saw seven golden candlesticks; and in the midst of the seven candlesticks one like unto the Son of man, and out of his mouth went a sharp twoedged sword” (Revelation 1:12, 13, 16). The “sharp twoedged sword” is the Name of the Father. And that Name is the Pranava, the Word of Life: Om. The seven candlesticks (luchnia: lampstands), are the seven chakras of Yoga. In the Philokalia, Saint Nicephorus the Solitary refers to the higher chakras, and St. Demetrius of Rostov in his writings refers to the “ladder” inside the “closet” of the body referred to by Jesus (Matthew 6:6). Solomon wrote about “the secret places of the stairs (Song of Solomon 2:14).
The Word and Christ
The Gospel of Saint Luke (2:40-47) tells us that when Jesus was twelve years old he proved that the elders of Israel (including the Essenes) had nothing to teach him. Therefore, according to other ancient records, he journeyed to India, the home of the three Wise Men who had sought him out earlier in Bethlehem. He reached India at the age of fourteen and spent many years there learning the Ancient Wisdom, spending some of that time in the Buddhist monastery of Himis which is located in the Leh district of Ladakh. (See The Christ of India, The Unknown Life of Jesus Christ, and The Aquarian Gospel of Jesus the Christ regarding this and other important aspects of Jesus’ life and teachings, including his membership in the order of Nath Yogis, who consider him one of their major gurus, Sri Isha Natha.) After having spent over half his life in India, Jesus returned to Israel, bringing the teachings he had learned there.
Jesus was taught The Word during his years in the Himalayas and then transmitted it to his disciples. It is most important that we understand that Om is part of the divine wisdom that existed literally thousands of years before Christianity, and that Jesus intended his disciples to be inheritors and maintainers of that wisdom. This most secret Name was known to the Apostles, and they handed it on to their disciples, but very quickly it became lost to public Christianity.
The Christ Mantra
Om is the Christ Mantra–the mantra of the incarnate Spirit, cosmic and individual. It is the mantra of Spirit in Manifestation/Incarnation, the mantra of the spirit-Self, the Atma. Therefore it is everyone’s personal mantra in the truest sense, and therefore the mantra of all others and of enlightened, liberated Masters particularly. It is the mantra of the avatara of God and man. It is the invocation of all liberated Masters such as Krishna and Buddha and Jesus. Thus Om Yoga is Christ Yoga, because Om is the mantra of Christ Consciousness, of Divinity both individual and cosmic in incarnation.
“I sleep, but my heart waketh”
“As for me, I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness” (Psalms 17:15). “When I awake, I am still with thee” (Psalms 139:18). The purpose of meditation is the development of deep inner awareness. The Yoga Vashishtha (5:78), a classical treatise on yoga, speaks of the state of the meditator “when the consciousness reaches the deep sleep state [sushupti]” while he is yet awake. This is known as yoga nidra–yogic sleep. The sage Sandilya in his treatise on yoga, the Sandilya Upanishad, also speaks of “when sushupti is rightly cognized [experienced] while conscious.” In deep meditation we enter into the “silent witness” state, experiencing the state of dreamless sleep while awake and fully conscious though the mind is in abeyance.
In the Bible “sleep” often refers to this state of inmost consciousness when the body and mind are at rest and silent and only the core of our being is awake. It is of this dreamless sleep state while awake that David said: “He giveth his beloved sleep” (Psalms 127:2). Speaking of that state, Jeremiah said: “Upon this I awaked, and beheld; and my sleep was sweet unto me” (Jeremiah 31:26). In the sweet sleep of interior awareness we truly awake and see.
The practice of meditation produces this waking sleep so we can say like David: “I laid me down and slept; [yet] I awaked” (Psalms 3:5). Describing this, the mystical writing known as The Song of Songs (Song of Solomon) says: “I sleep, but my heart waketh” (Song of Solomon 5:2). Both Daniel and Zechariah speak of their inmost experiences as being “asleep” (Daniel 8:18; Zechariah 4:1). On the Mount of Transfiguration, before witnessing the Divine Light the disciples of Jesus felt they “were heavy with sleep” (Luke 9:32). Many mystics have covered their inner experiences by claiming to have dozed off. When approaching this state the beginner may actually fall asleep. This is not to be worried about, for such is quite natural, and after a while will not occur.
Om is the Name of God–the Name of the Father, Son and Holy Spirit both individually and collectively as the Trinity, the One Godhead. That is, Om is the Name of the Father; Om is the Name of the Son; Om is the Name of the Holy Spirit; and Om is the Name of all Three together: the Trinity that is also the transcendent Unity. It is all-embracing in its nature. An esoteric Christian Creed begins: “We believe in God, the undivided Unity, embracing all in oneness. We believe in the Holy and all-glorious Trinity, Who pervades the whole universe, Who dwells also in the spirit of man.” Therefore Om is also the name of each one of us, for we are living images of the Trinity in whom the Trinity dwells eternally.
God is Three and each one of us is three. All that exists is a trinity, a reflection of the archetypal divine Trinity. The invocation and realization of the infinite all-embracing Trinity is both the path and the Goal of all sentient existence. Om invokes both the Cosmic Spirit (Paramatman) and the individual spirit (jivatman), the Infinite and finite Trinities. Om is “the Name of the Father, and of the Son, and of the Holy Spirit.”
The Infinite Trinity
The Trinity is spoken of in the Christian tradition under the symbolic titles of Father, Son, and Holy Spirit. The Father is the divine transcendent consciousness beyond all relative existence, including the creation. The Son is the divine immanent consciousness within all creation, guiding it to its destined perfection. The Holy Spirit is the Conscious Divine Creative Evolving Power that is manifesting as the universe and the evolution of all it contains. It is dynamic Life to those within its embrace, and is therefore also called the Holy Breath–Agia Pneuma. This Trinity is absolutely and uncompromisingly One God. The expression “three Persons in one Godhead” is misleading, an attempt to make simple what is already divinely so.
As previously said, Om is the Name of the Trinity–Father, Son, and Holy Spirit–each one. Yet it is also divided. A is the Father, O is the Son, and M is the Holy Spirit. I do not mean this just symbolically. The three letters embody the fundamental consciousness and power of the three aspects of perfect Godhead. In Om they are a triune unity that restores our personal, eternal unity/trinity. It is the mystery of the eternal Trinity Itself.
The Trinity only “exists” within the field of creation–of relative existence. It does indeed pervade the whole universe and dwells in the spirit of each sentient being–but only from the standpoint of those sentient beings who have not yet attained experiential consciousness (not mere intellectual conviction) of the Unity. Once that is attained, then the Trinity is revealed as Unity. Until then the Unity–however much it might be professed verbally–is completely beyond comprehension and “faith” does not even come into it in the least.
The only way to truly know something is to come into direct contact with it, to touch it and even unite or merge with it. Until then it is all fantasy and noise–as is all ordinary theology. It is not without reason and wisdom that in Eastern Christianity only three people–John the Apostle, Gregory Nazianzus, and Simeon the New Theologian–have been given the title of “Theologian” and every one of them was a transcendent mystic. Mysticism alone is true theologos–Divine Teaching.
The finite trinity
The principle being expressed in the esoteric Creed is the fact that there is a Trinity embracing all modes of being: consciousness, name, and form. In the highest sense, God the Father is consciousness, God the Son is name (Word: Logos), and God the Holy Spirit is form. And the three are one. All relative existence is a reflection of this Trinity in endless permutations and gradations. Furthermore, each of us is a mirroring of the Holy Trinity, bearing within ourselves many reflections of the original, archetypal Trinity. We are told that in Jesus “dwelleth all the fulness of the Godhead bodily” (Colossians 2:9), consciously, and it should be the same with us since we, too, “are the offspring of God” (Acts 17:29).
The “Father” in us is our transcendent spirit, finite yet existing eternally within God–the Spirit of our spirit–and ever conscious of God. The “Son” in us is that aspect of our consciousness which is aware of ourselves as distinct individuals within God, through never separate from God. At the same time it is aware of the vibratory creation around us, and through its will it directs that creation to forward our evolution. The “Holy Spirit” is the dynamic energy aspect of us that is being directed by the Son. It includes all our bodies and is the evolutionary power which brings us back to the Bosom of the Father as perfected Sons of God. It is the “womb” in which we spiritually gestate until we are “born again”–into the being of God to share in his limitless divine consciousness and Power for eternity. It is the vehicle for the expression of all the other aspects of our existence. Yet we, too, are absolutely one as is the divine Trinity.
Our manifold trinitarian nature is explained by the following diagram and words of Max Heindel in The Rosicrucian Cosmo-Conception, one of the most valuable books written in the twentieth century:
“Man is a threefold Spirit, possessing a Mind by means of which he governs a threefold Body, which he emanated from himself to gather experience. This threefold body he transmutes into a threefold Soul, upon which he nourishes himself from impotence to omnipotence.
“The mirror of Mind also contributes increasingly to spiritual growth as the thoughts which it transmits to and from the Spirit polish it to greater brightness, sharpening and intensifying its focus more and more to a single point, perfectly flexible and under the control of the Spirit” (p. 95).
“For in him dwelleth all the fulness of the Godhead bodily” (Colossians 2:9). Jesus was the embodiment of the Trinity–He was the Father, Son and Holy Spirit, as are we, for we are images of God. We were not “made” the images, we were such from eternity. Om being the Trinity, it abode in Jesus–and therefore does in us, but it must be revealed in us as it was in Jesus. Om Yoga is invocation and evocation. It invokes the cosmic Trinity and evokes our personal trinity.
Much more could be said, but the foregoing is sufficient for our subject of the Divine Word Om which embodies the trinitarian consciousness that is common to God and all sentient beings.
The divine nature of the Word
Sound and consciousness are one; this principle has been expounded by the illumined masters of all ages. Consciousness can be translated into sound, and sound can be translated into consciousness. This second principle has the been the basis of spiritual practice from the very beginning: the Yoga of the Word. Inherent in the divine consciousness is the Word, and inherent in the Word is the divine consciousness.
“…and the Word was God.” How can a Word be God? How can God be a Word? “And God said, Let there be light” (Genesis 1:3). All things–the entire cosmos itself–are formed of vibrating energy. This cosmic energy possesses the dual nature of Light and Sound, both of which are essentially consciousness. And the totality of that consciousness is That which we call God. “In him was life; and the life was the light of men” (John 1:4).
The effect of the Word
What does the Word do when it is intoned by us? And how does it do it? If we turn again to The Rosicrucian Cosmo-Conception, on pages 370 and 371, we will understand.
“If one of two tuning-forks of exactly the same pitch is struck, the sound will induce the same vibration in the other, weak to begin with, but if the strokes are continued, the second fork will give out a louder and louder tone until it will emit a volume of sound equal to that of the first. This will happen though the forks are several feet apart, and even if one of them is encased in glass. The sound from the smitten one will penetrate the glass and the answering note be emitted by the enclosed instrument.…If we now apply what has been said about music or sound to the problem of how this inner force is awakened and strengthened, we may perhaps understand the matter better.…We also saw that the vibrations in the second fork became stronger and stronger under the continued impacts of sound from the first, and that a glass case was no hindrance to the induction of the sound.”
The Trinity “pervades the whole universe” and “dwells also in the spirit of man.” And so, then, does Om. Whenever we intone Om the action of the two tuning-forks is replicated. A channel of living Vibration is opened between us and the Trinity. The cosmic Trinity and our individual trinitarian nature and consciousness begin vibrating together, moving into perfect unity and identification with one another.
The Word thus becomes the Mediator between us and the triune God. As other Christs (Christians), it can also be said of us: “God hath given to us the ministry of reconciliation” through the Word (II Corinthians 5:18), just as “God was in Christ, reconciling the world unto himself”–the world of our personal life-sphere or spirit–“and hath committed unto us the Word of reconciliation” (II Corinthians 5:19). Just as the glass case could not prevent the vibrations of one tuning fork reaching that of the other, no obstruction can stand between us and God when we invoke Om constantly in an unbroken stream. “There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High” (Psalms 46:4).
The Divine Breath
The breath of each one of us is the direct action of our spirit, which is the life of the body. So intimately are spirit and breath connected that in many spiritual traditions the same word is used for both: In Judaism, Ruach. In Eastern Christianity (and ancient Greek religion), Pneuma. In Western Christianity (and ancient Roman religion), Spiritus, which comes from spiro, “I breathe”. In Hinduism and Buddhism, Atma, from the root word at which means “to breathe,” and Prana which means both breath and life.
The breath of God
The breath of God is his creative power, Om, and all things were made by it. And that power is the Holy Spirit; therefore Job said: “The Spirit of God hath made me, and the breath of the Almighty hath given me life” (Job 33:4). This was not original with Job, for in the beginning part of Genesis we are told that “the Lord God…breathed into his nostrils the breath of life; and man became a living soul” (Genesis 2:7). The very same Breath by which God breathed over the potential creation (Genesis 1:2) was breathed by him into man, making him a living (i.e. functioning) being. It is God “in whose hand is the soul of every living thing, and the breath of all mankind” (Job 12:10). Even more, the breath of God is the breath of mankind: “All the while my breath is in me, and the spirit [breath] of God is in my nostrils” (Job 27:3). Just as the breath of God is the Spirit of God, so also, since we are made in his image and likeness (Genesis 1:26), is our breath one with our spirit, our true nature and Self. Wherefore: “Thus saith the Lord God…Behold, I will cause breath to enter into you, and ye shall live: and I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord” (Ezekiel 37:5, 6). The real life is in Om, the Life of God, and the real knowledge is the Knowing of God. When we merge our outer breath with the inner breath of God–Om–this will be our direct experience.
The Holy Spirit–The Holy Breath
I Agia Pneuma, translated “the Holy Spirit” is really “the Holy Breath,” the creative Outbreathing of God that is God. This is Om. The Holy Breath is especially active within us in the form of the subtle whisperings of Om that we hear in the depths of meditation.
Saint Paul says: “The Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered” (Romans 8:26). The word translated “groanings” is stenagmos, which more properly means “sighing”–in other words, the subtle, faint breath-like whisperings of Om that are joined to our breath–actually that are produced by the breath, for the breath constantly “breathes” Om.
Saint Paul also informs us that these “sighings of the Spirit” are alaletos, unutterable, and therefore cannot really be spoken by human beings, though they can be approximated. Our part is to meditate and enter into the Holy Spirit’s utterance of them, the Holy Spirit’s speaking (breathing) of the Word of Life. “Praying always with all prayer and supplication in the spirit [subtle breath], and watching thereunto with all perseverance” (Ephesians 6:18). The experience of these “sighings” or “whisperings of the spirit” are the highest form of japa, known as ajapa japa–mantric vibrations that arise spontaneously without the need to deliberately produce them through inner speaking.
Through Om meditation we literally breathe the Holy Spirit, becoming filled with and united to the Life that is the Holy Spirit. Is it any wonder, then, that God has said: “the word is very nigh unto thee, in thy mouth, and in thy heart” (Deuteronomy 30:14). Meditation is in truth the “praying in the Holy Ghost” enjoined by Saint Jude (1:20). “I will pray with the spirit [breath], and I will pray with the understanding also” (I Corinthians 14:15).
“Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” (I Corinthians 3:16; 6:19). Through the practice of Om Yoga, consciously joining Om to the inhaling and exhaling breaths, the body really does become the temple of the Holy Spirit, the Holy Breath.
The divine and human breaths
God, being the source of life, is also the source of breath, “seeing he giveth to all life, and breath” (Acts 17:25). Regarding this Father William Johnston has written in Christian Zen:
“Breath rises from the very root of the being, so that consciousness of the breath can lead to a realization of the deepest self by opening up new doors in the psychic life. In the Bible it is clear that breath is identified with the deepest thing in man; it is precisely when breath enters into matter that man becomes man.
“Further, it should be remembered that in Eastern thought breath is not only the little breath in my little body. It is much more than this. It is associated with the breath of the cosmos, so that regulating the breath means regulating one’s relationship with the whole cosmos and bringing about harmony and order. This is true of both Zen and Yoga, where breath plays such an important part.…
“I myself believe that the consciousness of the breathing is somehow linked to a basic rhythm in the body, a rhythm that can be deepened and deepened until it reaches the center of one’s being from which enlightenment breaks forth. Let me try to explain what I mean.
“There is a basic rhythm in the body, linked to a consciousness that is deeper than is ordinarily experienced.…
“As I have said, the rhythm of breath leads to something deeper. All points to the center of the soul, the core of the being, the sovereign point of the spirit, the divine spark, the true self, the realm from which enlightenment arises. This is the truest thing that exists.…
“If one perseveres one gradually comes to realize that this breath is not only the life that fills the body from head to toe. It is more. The Sanskrit prana, like the Japanese ki, is the breath of the universe, a cosmic force which penetrates all things. As for the Hebrews, they believed that their breath was the breath of God whose presence gave them life. For Christians the breath, like the wind, symbolizes the Holy Spirit who fills all things with his love, giving wisdom and joy and peace.…”
The awareness of the breath in meditation is referred to symbolically by the prophet Ezekiel: “Then brought he me the way of the north gate before the house: and I looked, and, behold, the glory of the Lord filled the house of the Lord: and I fell upon my face. And the Lord said unto me, Son of man, mark well,…mark well the entering in of the house, with every going forth” (Ezekiel 44:4, 5). In the psychic anatomy of the human being, the head is “House of the Lord,” the Temple of God, the entire body being the City of God. The right side of the body (and the brain) is “east,” the left is “west,” the back is “south” and the front is “north.” The nose is the “north gate” of the Temple, and “the entering in of the house, with every going forth” are the inhaling and exhaling breaths which we are to “mark well.”
The inner secret
The breath of the yogi joined to the intonation of Om is the inner secret of the yogi. For the scripture says: “We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit [the Breath] of the Lord” (II Corinthians 3:18). The Breath and Word of the Lord active within him transforms the yogi from glory to glory: from the glory of enlightened humanity to the glory of enlightening Divinity–of “Christ in you, the hope of glory” (Colossians 1:27). For the Holy Spirit–the Holy Breath and Word–of which he is a living temple (I Corinthians 6:19) continually breathes within the depths of his being. Thus constant awareness of the breath and Om both empowers and recreates the individual, often working profound transformations in his inner makeup. “If any man be in [the consciousness that is] Christ, he is a new creature”–a new creation (II Corinthians 5:17). “And he that sat upon the throne said, Behold, I make all things new” (Revelation 21:5).
“By the word of the Lord were the heavens made; and all the host of them by the breath of his mouth” (Psalms 33:6). In the ancient Sanskrit texts, Hindu and Buddhist, prana means both life and breath. Om is called the Pranava, which means Enlivener and Breather, the idea of the latter expression being that Om is the essential sound-energy form that manifests in living beings as the breath itself. Thus it is the Breath Word, the mantra that is the breath. Om is the sound-form of the subtle power of life which originates in the pure consciousness, the spirit, of each one of us and extends upward and outward to manifest as the inhaling and exhaling breaths, which in turn are always sounding Om. “Speech and breath are joined together in the Syllable Om” (Chandogya Upanishad 1.1.6). “The breath is continually sounding ‘Om’” (Chandogya Upanishad 1.5.3).
Through the union of the Divine Breath and Word accomplished by Om Yoga meditation, we come to life, grow “unto the measure of the stature of the fulness of Christ,” (Ephesians 4:13) and attain the knowledge of God through that union. To that end Jesus “breathed on [the apostles], and saith unto them, Receive ye the Holy Ghost” (John 20:22), baptizing them in the Holy Breath and Word.
Breathing the Holy Spirit
When Jesus first appeared to the Apostles after his resurrection, “he breathed on them, and saith unto them, Receive ye the Holy Ghost” (John 20:22), indicating thereby that the breath and the Holy Spirit are identical–to be aware of the breath is to be aware of the action of the Holy Spirit. Or more to the point: to experience the subtle powers of the breath in meditation is to experience the Holy Spirit. Uniting ourselves with the breath is uniting ourselves to the evolving and life-giving action of the Holy Spirit. Thus, from the very first moment of Om Yoga meditation we are engaging in spiritual experience.
“He answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God” (Matthew 4:4). And how does the Word proceed from the mouth of God? By means of the Holy Out-Breathing, the Holy Spirit. In one sense, the Word of God is the inner Breath of God, whereas the Holy Spirit is the outer Breath of God. So in the breath we find the Trinity in essence. By breath we live by (and in) the Life that is God. In a sense, breathing is our life in God. With the outer breath we breathe in air, but with our inner breath we breathe in God.
The breath as the pathway to God in the Kabbalah
“The goal of meditation, especially as described by the Kabbalistic masters, is to attain enlightenment. In Hebrew, the word most often used to describe such enlightenment is Ruach HaKodesh, which can literally be translated as ‘Holy Spirit.’ It is this term that is consistently used by all Hebrew writers.” So Aryeh Kaplan tells us in Meditation and the Bible, from which all subsequent quotations in this section are taken. And Ruach HaKodesh can also legitimately be translated as “the Holy Breath” as is reflected in some of the Biblical passages already cited. The breath–particularly the Holy Breath of meditation–is both the presence and the working of the Holy Spirit in us.
In the Kabbalah it is considered that there are three levels of our spiritual being: Nefesh, Ruach, and Neshamah. All three refer to levels of breath. Nefesh literally means “that which rests” in the human being: the Divine Life-Breath Itself. Ruach is spirit with the connotation of movement as in “wind,” which is another viable translation. Respecting this, Kaplan says: “Although God’s influence constantly permeates man’s being, like the air around us, it is not usually detectable. Air can only be felt when it is in motion, when we sense it as a wind (Ruach). Similarly, God’s spirit can only be detected when it moves in us [as the breath], and it is for this reason that such spirit is also called Ruach, the same word as for wind.” This also makes it clear as to why we need to take hold of the awareness of the “moving spirit” of our breath in meditation to enable us to rise to perception of and union with the Divine Presence that manifests as that breath. Neshimah means the simple external breath of the body. Thus we see that the breath is a kind of ladder of ascending grades. By means of the physical breath we can merge into the psychic or soul-breath, and ascend through that to the Breath of God that is breathing into us and manifesting as the two “lower” breaths. And since God is absolutely one (homogeneous), his Breath is also his consciousness. The breath then, is itself the ascent to supreme consciousness when meditation is correctly and persistently practiced.
“This is also evident from the etymology of the word Ruach. This word is closely related to the Hebrew word Oreach, meaning a ‘visitor’ or ‘guest,’ as well as the word Orach meaning a path.” “Thou hast granted me life and favour, and thy visitation hath preserved my spirit” (Job 10:12). The breath, then, is both a visitation of the Divine Guest as well as the path we can tread hand-in-hand with that blessed Guest back to the Kingdom of Blessedness that is the Blessed One himself.
Om and the Lord’s Prayer
Divinely inspired words can legitimately be interpreted in many ways, for they come from a consciousness that is not just many-faceted, but infinite. A diligent student can find new meanings even after decades of reading the sacred texts. The Lord’s Prayer is essentially a powerful invocation of divine consciousness, but it also contains numberless messages of spiritual wisdom. Reading it with Om Yoga in mind we discover profound truths regarding inner life through meditation and constant invocation of Om.
Our Father, Who art in heaven, hallowed be Thy Name. God as Father is himself the Ouranos–Heaven, the infinite consciousness. God as the Son is right with us, pervading the evolutionary creation that is the Holy Spirit. Our prayer is directed to the Father because the Son and the Holy Spirit are his extensions, and without them He would not be “Father.” So in the Lord’s prayer we are addressing God in his totality of being.
There is no need for us to assume or seek a relationship with God because that is an eternal fact: we are part of his infinite Light and Life. We need not seek to “serve” or “please” God, because He is beyond these moods that are only possible to relative, limited beings. Nor is there a need to seek for right belief, because God himself is Truth beyond human reason. What Jesus does tell us in this prayer is the need to hallow the Name of God–not to make holy what is already Holiness itself but to acknowledge its holiness and make it holy within our life-sphere. We hallow the Name of God by ourselves becoming holy through it. The other clauses of the Lord’s Prayer indicate the result of diligent practice of Om Yoga meditation and its invocation at all times outside meditation.
Thy kingdom come. Through Om the consciousness of God will descend into our consciousness.
Thy will be done on earth as it is in heaven. Through that descent the Divine Will is manifested in our present, here-and-now life, making it a reflection of the greater Life in God, fitting us to ascend to that life and ensuring that we shall so ascend, since it is a matter of our very nature as spirits. Spirits can really have only two states: bound and free. Om frees us to enter into Infinite Life. And that alone is the doing of the Divine Will.
Give us this day our daily bread. Our daily bread is not of the earth, but the nourishment, the life, of the spirit. Om aligns us with the source of Life itself, the channel through which that Life flows into us, accomplishing the purpose of Jesus: “I am come that they might have life, and that they might have it more abundantly” (John 10:10).
And forgive us our trespasses as we forgive them that trespass against us. Invocation of Om expunges the negative effects of both wrongdoing and failure when our attitude toward others is the same as God’s attitude toward us as seen in the parable of the Prodigal Son: “But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him” (Luke 15:20).
And lead us not into temptation. But deliver us from evil. It is all a matter of polarity. If we polarize ourselves to materiality we will certainly enter into temptation (testing) and evil and their attendant suffering and sorrow. But if we polarize ourselves to Spirit through Om we shall rise above all that and enter into the joy of our Lord (Matthew 25:21, 23).
For Thine is the kingdom, the power and the glory, for ever and ever. Amen. The kingdom, the power and the glory are symbolic titles of the eternal Trinity: Father, Son, and Holy Spirit, Who are invoked through Om. This sacred Word unites the infinite Trinity with our own trinity of being.
In the Byzantine Orthodox liturgy, at the conclusion of the Lord’s Prayer, which is addressed to God the Father, the priest exclaims: “For Thine is the kingdom, and the power, and the glory, of the Father, and of the Son, and of the Holy Spirit, now, and ever, and unto ages of ages” underlining the truth that the Trinity is the Father in essence transcending the triune mode of existence. And it is so with us. This concept that we are part of God, one with him, yet at the same time somehow distinct and different (the term ‘separate’ implies too much) from God, is consistent with the original Christian theology which postulates that God is a Trinity–absolutely One and absolutely Three.
God is not more One than He is Three, nor more Three than He is One. The Unity is not more fundamental than the Trinity, nor is the Trinity more fundamental than the Unity. At no time does either of these, the Unity or the Trinity, overshadow the other. In the very essence of God, the Trinity and the Unity are simultaneous. Yet, there are not three great gods that work together; there is only one God, one Light, one being.
If we are the image, a reflection of that God, then we and our essential relationship with God are also a mystery. Tennyson wrote:
Flower in the crannied wall,
I pluck you out of the crannies,
I hold you here, root and all, in my hand,
Little flower–but if I could understand
What you are, root and all, and all in all,
I should know what God and man is.
Notice, he says: “if I could understand.” It cannot be encompassed intellectually. But this is the way God exists–as many and as One. For this reason Tennyson uses the singular verb form: “what God and man is.” For God and man are one, not two. The Fathers and all the illumined saints of the Church throughout its history were insistent on this. One great master of the spiritual life has written: “Love of God begins with two and ends with one.”
Amen is Om
Amen (Hebrew: Amin) is a derivation of Om, sometimes used in the scriptures as a “blind” or cover of it, as in the following: “After this I beheld, and, lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb. And all the angels stood round about the throne, and about the elders and the four beasts, and fell before the throne on their faces, and worshipped God, saying, Amen [Om]: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen [Om]” (Revelation 7:9-12).
The (re)creative Word
“In the beginning was the Word” (John 1:1). As it was with our original creation, so it will be with our re-creation. In the Bible Om is referred to as “the Amen, the faithful and true witness, the beginning of the creation of God” (Revelation 3:14). Through our japa and meditation Om becomes the beginning of the creation of God in us, or the recreation of us into the Divine Image and Likeness. We become those Saint John saw in his vision: “And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads” (Revelation 14:1), their Sahasrara.
Furthermore, it is only when the individual perpetually experiences the eternal point where Om is common to both itself and God that it can legitimately say: “I and the Father are one” (John 10:30). For beyond or outside that point we are “separate” from God in our individual existence. Yet, when the consciousness of that point (bindu) of union pervades the consciousness of the individual perfectly and without any diminution whatsoever, then it is one with God throughout all its being, and separation is impossible for it. Yet it is still itself, still distinct, though its consciousness is totally absorbed in God and it sees only the One, and can also legitimately say: “God alone exists. There is no other but God.”
Disciples of the Master Jesus
The purpose of Jesus’ coming into the world was revealed in his prayer given in the seventeenth chapter of Saint John’s Gospel, the Gospel of the Word. Here is what he said: “I have manifested Thy Name unto the men which Thou gavest me out of the world: Thine they were, and Thou gavest them me; and they have kept Thy word. Holy Father, keep through Thine own Name those whom Thou hast given me, that they may be one, as we are. While I was with them in the world, I kept them in Thy Name. And I have declared unto them Thy Name, and will declare it” (John 17:6, 11, 12, 26). Om is the subject of this prayer–and not just for the apostles alone, but for us, since at the same time he also prayed: “Neither pray I for these alone, but for them also which shall believe on me through their word” (John 17:20). The summary of it all is in the seventeenth verse: “Sanctify them through Thy truth: Thy Word is truth.”
“Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost” (Matthew 28:19). To be baptized in the Name of the Father, and of the Son, and of the Holy Spirit is to be continually immersed in the spiritual current of the Word, the Living Name of the Trinity: Om. This is done through continual invocation of the Word both in and out of meditation. This is Christian Discipleship, the baptism that washes away all sin. The external rite of baptism performed with physical water is only a prelude to the real Baptism of the Word.
“Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves, and said unto them, it is written, My house shall be called the house of prayer; but ye have made it a den of thieves. And the blind and the lame came to him in the temple; and he healed them” (Matthew 21:12-14). Invocation of Om exorcises first that which is not compatible with the Trinity, and then that which is not the Trinity. Om purifies and develops (evolves) the bodies, making them perfect mirrors of the Divine Trinity.
The Sahasrara in the Old Testament
In Exodus 29:7 Moses was commanded to consecrate Aaron to the high-priesthood by pouring consecrated oil on the crown of his head, the Sahasrara, the highest center of spiritual consciousness in the human being. The holy oil represented the light of the Sahasrara, the light of Om, the Holy Spirit hovering or brooding over the face of the waters (Genesis 1:2). Om intoned within in time with the breath is the Holy Spirit hovering or brooding over the face of the causal waters of our own individual being.
The Sahasrara is the top of Mount Zion, the Temple Mount. “And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem” (Isaiah 2:2, 3. The identical words are found in Micah 4:1, 2). This is not a historical prophecy, but a reference to the esoteric anatomy of the human being. The “nations” that shall flow unto it are the diverse energies of the gross and subtle bodies that are redirected upward through Om Yoga meditation. (“Drawing the prana into the head, occupied in the practice of concentration, uttering the one-syllabled Om” Bhagavad Gita 8:12, 13.)
The Sahasrara is also Jerusalem, the Temple, the House of the Lord, and the Ark. “There I will meet with thee, and I will commune with thee” (Exodus 25:22). David sang: “Who shall ascend into the hill of the Lord? or who shall stand in his holy place?” (Psalms 24:3). And: “Thou hast ascended on high, thou hast led captivity captive” (Psalms 68:18).
Ezekiel speaks of it differently: “Then brought he me the way of the north gate before the house: and I looked, and, behold, the glory of the Lord filled the house of the Lord: and I fell upon my face. And the Lord said unto me, Son of man, mark well,…mark well the entering in of the house, with every going forth” (Ezekiel 44:4, 5). The Sahasrara is the “north” of the body-temple in which “the glory of the Lord” is experienced.
It is stated in Kabalistic writings that in the realm of the spiritual Jerusalem, within the spiritual temple, there is a jewel engraved with the ineffable Name of God upon the golden altar of the Holy Place, and that from above this jewel there ever resounds the voice of God saying: “Return unto Me, ye sons of men.” By continually intoning Om during japa and meditation, the “jewel” of the yogi’s brain, the pineal gland, is “engraved” with Om, the Sahasrara itself becoming a radiating sun from which the Divine Life and Light flows perpetually throughout his entire being in response to the holy call: “Return….”
The empowered and purified Sahasrara of the yogi is represented in the Bible under the symbol of the Ark of the Covenant, the dwelling-place of God between the Cherubim (Psalms 80:1; 99:1). For He had told Moses: “There I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony” (Exodus 25:22). The book of Numbers tell us that “when Moses was gone into the tabernacle of the congregation to speak with him, then he heard the voice of one speaking unto him from off the mercy seat that was upon the ark of testimony, from between the two cherubims: and he spake unto him” (Numbers 7:8 ,9). Because of this the Most Holy Place where the Ark was kept was known as The Oracle.
Within the Most Holy Place of the Sahasrara is the “mercy seat” of where God communicates with us as we awaken through our practice of yoga. The two Cherubim on either side of the Ark of the Covenant represent the two lobes of the brain.
According to the Aquarian Gospel, when Jesus was returning to Israel from India he taught in Persia (Iran) regarding meditation. Telling his hearers to center their awareness in the head, he said: “Look deep into the temple of your brain, and you will see it all aglow.…and you are in the Holiest of All, where rests the Ark of God, whose covering is the Mercy Seat.…And then, behold the manna there, the hidden bread of life; and he who eats shall never die. The cherubim have guarded well for every soul this treasure box, and whosoever will may enter in and find his own” (Aquarian Gospel 40:16, 19, 23, 24). Jesus’ instruction to “look deep into the temple of your brain” is a reference to entering into the awareness of the Sahasrara in meditation.
Within the Ark three sacred objects were kept: the tablets of the ten commandments, the rod of Aaron that flowered, and a golden vessel containing some of the miraculous manna (see Hebrews 9:4). They have a direct, symbolical connection with the awakened Sahasrara. The commandments had been written on the stone tablets by the finger of God (Exodus 31:18). This represents the eternal cosmic order known as Ritam in Sanskrit. This Law of God is inherent in spirit-consciousness. The rod of Aaron had flowered as a sign of divine authority, representing the mastery inherent in spirit-consciousness. “To him that overcometh will I give to eat of the hidden manna,” said Jesus to Saint John in Revelation (2:17). This is the “angels’ food” eaten by the Hebrews in the desert (Psalms 78:25), the sustenance of body, mind and spirit that is the spirit-consciousness (chidakasha) hidden in the Sahasrara.
The Sahasrara in the New Testament
When Saint John was about to receive the visions he recorded in the book of Revelation, he says: “I looked, and, behold, a door was opened in heaven: and the first voice which I heard…said, Come up hither, and …immediately I was in the spirit” (Revelation 4:1, 2).“Heaven” is the Sahasrara, the brain, the natural seat of spiritual consciousness.
The symbolism is continued where Saint John the Apostle tells us that an angel “carried me away in the spirit to a great and high mountain, and shewed me that great city, the holy Jerusalem, descending out of heaven from God, having the glory of God: and her light was like unto a stone most precious, even like a jasper stone, clear as crystal” (Revelation 21:10, 11). This is reminiscent of the descent of the Ganges upon the head of Shiva.
The Sahasrara is symbolized in the Gospels by the Upper Room in which Jesus celebrated the Last Supper and in which, on Pentecost, the Apostles were imbued with the Holy Spirit. When Jesus was baptized, the light of the Holy Spirit appeared upon the crown of his head (Matthew 3:16), and the same thing happened to the disciples at Pentecost (Acts 2:3, 4). Fire resting on or rising from the top of Buddha’s head is common in Thai Buddhist images, and in many other Buddhist countries it is usual to have a red jewel-like sphere at the crown of Buddha’s head. So we see that in Hinduism, Judaism, Buddhism and Christianity the Sahasrara has significance.
The haloes of the saints in Buddhist and Christian art are the light of the awakened Sahasrara. It is spoken of in the book of Daniel in this way: “The Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire” (Daniel 7:9). The same thing is found in the book of Revelation: “His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire” (Revelation 1:14). The thousand rays of the Thousand-Petalled Lotus or Sahasrara, are the “hair” described here.
“And seeing the multitudes, Jesus went up into a mountain: and when he was set, his disciples came unto him: And he opened his mouth, and taught them…” (Matthew 5:1, 2). If we ascend in our awareness to the Sahasrara, we will be taught directly by the Christ within. Ascending from multiplicity we will reach the point of unity–unity with God and with our true selves which are rooted in God. The Sahasrara is also the mount of transfiguration and the mount of ascension.
Jesus was born in a cave and resurrected in a cave. The Sahasrara is also the “cave” where our inner Christ is born and rises into perfect Life.
On Pentecost Om poured into the awakening brains of the Apostles and transformed them just as it descended from heaven into the head of Jesus at his baptism. In sacramental Christianity consecrated oil known as Chrism is put on the head in baptism and confirmation to bear this out.
The Lord Jesus told his Beloved Disciple: “To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne” (Revelation 3:21). The “throne” of Christ is the consciousness of Christ, the consciousness that is Om. In the awakened Sahasrara that consciousness itself is enthroned. “He that overcometh shall inherit all things; and I will be his God, and he shall be my son” (Revelation 21:7).
The Holy Grail was said to be the cup used at the Last Supper by Jesus, and in which Saint Joseph of Arimathea caught the blood of Jesus when his side was pierced by the spear. This is an esoteric symbol of the brain, the Sahasrara, and Om is the “blood” of Christ within it which flows throughout all the levels of the yogi’s being, thus imparting to him the life of Christ which is the consciousness of Christ.
The power of the Highest shall overshadow thee
“And Mary said, Behold the handmaid of the Lord; be it unto me according to thy Word” (Luke 1:38). These are the words that brought about the Incarnation of Jesus Christ. The Archangel Gabriel had come to the Virgin Mary and told Her: “The Holy Ghost [the Holy Breath] shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God (Luke 1:35).”
For all of us who seek the revelation-attainment of our own Christhood, the mystery of “Christ in you, the hope of glory,” the symbolic meaning of this incident is most important. Each one of us is to “conceive” in the depths of our being and bring forth the Christ that has eternally been within us, awaiting resurrection and revelation, awaiting to hear the words: “Thou art my Son; this day have I begotten thee” (Psalms 2:7; Acts 13:33; Hebrews 1:5; 5:5). This is accomplished by the overshadowing of the Holy Spirit and the “power of the Highest” that is embodied in the Word spoken from eternity, the Word that is made flesh in us as “other Christs”–which is what the word “Christian” literally means. It is the Word which brings all this about; therefore we, too, say in response: “Be it unto me according to Thy Word.” And we earnestly engage in the invocation and meditation of that Christ-bearing Word.
When we do our part by meditating faithfully and deeply, the Word will accomplish the Work of God in us. “Another parable spake he unto them; The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened” (Matthew 13:33). “So is the kingdom of God, as if a man should cast seed into the ground; and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come” (Mark 4:26-29). By its innate power the leaven and seed of the Word will come to the perfect fruition of Christhood.
Om meditation is such a simple practice, but Jesus said: “Whereunto shall we liken the kingdom of God? or with what comparison shall we compare it? It is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth: but when it is sown, it groweth up, and becometh greater than all herbs, and shooteth out great branches; so that the fowls of the air may lodge under the shadow of it” (Mark 4:30-32).
“He that goeth forth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him” (Psalms 126:6).
“And now, brethren, I commend you to God, and to the Word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified…who labour in the Word” (Acts 20:32; I Timothy 5:17).
“And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads” (Revelation 14:1).