Shabdabrahman has a latent will to manifest itself, and it is
organised in three specific fields of power: bindu (consciousness -
awareness), ada (energy), bija (specificity). Every field of power
absorbs an equal umber of sound unity, radiating such as linear
weaves and having together a triangular shape.
All that, in a latent and non manifested form is called kamakala.
Here, the creative principle as undifferentiated vibration, is a
state defined Para.
When the focusing of energy in mahabindu (supreme centre of
consciousness) overheats it to the explosion point, radiating a
particular sound form; nada pranava comes into being; it's the first
manifested sound, this state is called pashanti. Therefore, omkara is
the first expression of the potential sound para. From the pranava
all he sound forms emerge, like mantra, Veda, language and all sorts
of sounds. Pranava is a complicated organisation of powers, where a
basic ower supports an endless series of powers. Omkara activates
the three fields of latent forces in kamakala.
Pranava in its extensive process changes its undifferentiated and
unlimited character into a more limited and changeable series of
manifestation. From a unique sound, omkara becomes many particular
sounds: vishesa spanda. The multidimensional process of specific
vibrations is said madhiam. Pranava is the original sound, unmatched
and undivided, and for it's own power, it becomes specialised and
"It has been established by Lord Shiva, that there cannot be moksha
(freedom) without diksha (initiation) and diksha cannot exist
without a aster, hence it comes the line of
Guru parampara" (KT.10.14).
It's necessary for a mantra, to be "alive" mantrachaitanya, in case
it has lost its energy, or it has withered, a siddha yogi should
know how o restore the shakti to the mantra.
"Innumerable are the mantras, they only distract the mind. Only that
mantra, which is received through the Grace of the Guru will give
complete satisfaction" (ibid.11.15).
Each mantra is a different expression of the Brahman, manifesting
itself as Deva or Devi. A mantra isn't a set of words used for
invoking the ivinity, but it is the Divinity itself appearing as
power and onsciousness.
Mantra has two kind of power: vachaka and vachya. The former is the
shakti in her sound form, and it manifests itself as vital force,
appearing with a divine form; that is Istadevata (Istadevata isn't an
imaginary process, but an expression of real divine power, which
manifests itself to the sadhaka).
The latter is power consciousness; when a yogi is completely
established in superconsciousness (samadhi), Istadevata leads him to
its formless state (arupa) of infinite being. Mantra owns unlimited
powers because is the Divinity itself.
Mantra vidya is a secret and supreme science (pararashya vidya): as
only a scientist knows how to extract nuclear power from the inert
matter, only the true brahmayogis of this science, know the real
essence of ihert.
The sacred sounds are of primary importance in a devotee's life.
Every aspect of her/his day, from sun rise to sunset (sandya
vandana) is sacred.