The Word That is God

Syllable [Asvara]; Asvara which is a form of existence should not be reckoned as non-existence.
That alone is Brahman which is divisionless, non-differentiated and untinged.” (Amritabindu
Upanishad, 7,8)
The subject of the inner, mental Om as distinguished from the spoken Om is continued
here. We must pass from the outer to the inner to the “silent” Om.
By “existence” the upanishad means Reality: Sat. Om is a form (manifestation) of Reality,
of God, and should never be considered a mere word that is a part of relative existence, or
asat.
“The Shabdakshara [sound-syllable: Om] is to be construed as the transcendental Brahman.
When that Om has decayed, there underlies It the Akshara [the Undecaying]; if the knower of
the atman should desire the peace of the atman he should meditate on that Akshara. 5 The two
vidyas [knowledge] that ought to be known are the Shabda-Brahman [Sound Brahman] and
that Brahman which transcends It. He who is well-versed in the Shabda-Brahman attains the
transcendent Brahman.” (Amritabindu Upanishad, 16, 17)
By “decay” is meant attenuation or diminution (diminishment) much as the organ stops
that use the term “decay” to indicate fading, lessening, or dissolving of the sound. When the
grosser forms of Om have faded away in meditation, then the underlying subtle forms are
experienced and peace is found. The science of reaching the Transcendent Consciousness
through the inner sound of Om is necessary for liberation (moksha). Om must be known in
order to reach Its transcendent essence. Then “he who is well-versed in the Shabda-Brahman
attains the transcendent Brahman.”
“Om! This Syllable is Brahman. With Om alone he should breathe. With frequent application
of this divine sound he washes away the stains of the soul.” (Amritabindu Upanishad 20)
Om is Brahman–not a mere symbol or verbal indicator of God. It verily is God–both as
Sound and Consciousness. It is of utmost importance to realize that the Vedic scriptures insist
on this absolute identity of the Supreme Brahman with the mantric syllable Om. Om reveals
God and Its–and our–identity with God. It is the key to liberation for the questing soul.
Therefore the repetition of Om should literally accompany our every breath in the practice of
Om Yoga. For Om is not a mere reminder of God. It is the living Presence of God, the “divine
Sound” which purifies the soul from all the impurities and defects we call “sins.” Om is the
true Ganges, the true baptism, in which we immerse ourselves and wash away all that is not
God. For that which is not God is “sin” and stains our soul.
“Then he should meditate [on Om] and utter It repeatedly, more than repeatedly; for no
excess here is too much.” (Amritabindu Upanishad 21)
Continual practice is essential. Furthermore, what is considered “too much” by our lazy
and limited standards is not too much. One of the deadliest flaws the spiritual aspirant can
have is the attitude that spiritual life and practice can be overdone–that to be totally intent on
and absorbed in spiritual practice (sadhana) at all times is unbalanced or fanatical. Only those
of steady and uninterrupted effort, like the tortoise in the story, will succeed and win the
prize. The “normal” hares are doomed to fail and lose the race by their very attitude.
5 This is a play on words, for akshara means both imperishable and syllable.
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