Mantram of Power

We have presented a collection of esoteric messages outlining the use of the mantram “Om Mani Padme Hum” in the meditative process. Look beyond what is spoken and written, there is a wealth of information for those who have ears to hear and eyes to see!

The first in our collection is His Holiness the 14th Dalai Lama, explaining the meaning and its purpose in the transformation of the lower forms. Listen closely, there is vital insights shared that isn’t meant for the general public, however, His Holiness provides this important information out of his compassion for humanity. He even questions whether it is appropriate to share the information given the nature of his position and the topic.

The second originates from the writings of H.P. Blavatsky, the Secret Doctrine, defining the use of mantrams and their outcomes when properly employed.

H.P Blavatsky – The Secret Doctrine

A mantram is a combination of sounds, of words and of phrases that, through virtue of certain rhythmic effects, achieve results that would not be possible apart from them.  The most sacred of all the Eastern mantrams given out as yet to the public is the one embodied in the words:  "Om mani padme hum."  Every syllable of this phrase has a secret potency, and its totality has seven meanings and can bring about seven different results.
There are various mantric forms, based upon this formula and upon the Sacred Word, which, sounded rhythmically and in different keys, accomplish certain desired ends, such as the invoking of protective angels or devas, and definite work, either constructive or destructive upon the planes.
The potency of a mantram depends upon the point in evolution of the man who employs it.  Uttered by an ordinary man it serves to stimulate the good within his bodies, to protect him, and it will also prove of beneficent influence upon his environment.  Uttered by an adept or initiate its possibilities for good are infinite and far-reaching.
Mantrams are of many kinds, and generally speaking might be enumerated as follows:
1. Some very esoteric mantrams, existing in the original Sensa, in the custody of the Great White Lodge.
2. Some Sanskrit mantrams employed by initiates and adepts.
3. Mantrams connected with the different rays.
4. Mantrams used in healing.
5. Mantrams used in the departments of either the Manu, the Bodhisattva, or the Mahachohan.
6. Mantrams used in connection with the devas and the elemental kingdoms.
7. Special mantrams connected with fire.
All these mantrams depend for their potency upon the sound and rhythm and upon the syllabic emphasis imparted to them when enunciating and intoning.  They depend too upon the capacity of the man who uses them to visualize and to will the desired effect.

And finally, in the third body of information from the Yoga Sutras of Patanjali, Book III, Verse 13, we are offered a clear indication of its results.

THE Yoga Sutras of Patanjali - Book III.


Verse 13. Through this process the aspects of every object are known, their characteristics (or form) their symbolic nature, and their specific use in time-conditions (stage of development) are known and realized.

It should here be borne in mind that every form of divine manifestation has three aspects and hence is made truly in the image of God with all divine potentialities.  In the human kingdom this is recognized.  It is equally true of all forms.  This triple nature is grasped by the truly concentrated yogi and the three are seen as they exist and yet are recognized as constituting one whole.  In his commentary, Johnston gives us a picture of the ideas involved, in the following words:

 ".  .  .  we get a twofold view of this object, seeing at once all its individual characteristics, its essential character, species and genus; we see it in relation to itself and in relation to the Eternal."

In a curious way these three aspects cover the three aspects of the time equation or of the relationship of the object to its environment.

1. Characteristics of the form.  In this phrase the tangible outward aspects of the form are seen.  The matter-side of the manifesting idea is dealt with, and that which can be contacted through the medium of the senses is first considered and dismissed.  This form is the result of the past, and the limitations due to the point in evolution are recognized.  Every form carries in itself the evidence of the previous cycles, and this can be seen in:

a. Its rate of vibration,

b. The nature of its rhythm,

c. The amount of light which it permits to manifest,

d. Its occult colour.

2. Symbolic nature.  Every object is but the symbol of a reality.  The difference in the development of the forms which symbolize or embody that reality is the guarantee that at some future date all the symbols will achieve the fruition of their mission.  A symbol is an embodied idea, the working out in objective existence of some life.  This is the consciousness aspect and two great revelations are latent in every symbol or form.

a. The revelation of full consciousness, or the streaming forth of that response to contact which is potential or differing as yet in all forms but which can and will be carried forward to the full flood-tide of awareness.

b. The revelation of that which the consciousness aspect (the second aspect) is in its turn veiling.  The unveiling of the soul leads to the manifestation of the one life.  The manifestation of the Son of God leads to a knowledge of the Father.  The shining forth of the higher self, through the medium of the lower self, produces the revelation of the divine or spiritual self.  The matrix holds the diamond and when the matrix reveals its hidden gem, and the work of cutting and polishing is accomplished, the glory of the jewel will be seen.  When the lotus plant has grown to maturity, the flower comes to fruition and in the center of its petals the "Jewel in the Lotus" (Om mani padme hum) can be seen.

This symbolic aspect of forms is true of all, and whether the symbol is the atom of substance, the mineral, or a tree, an animal or the "form of the Son of God" the jewel of the first aspect will be found hidden.  It will make its presence known through the quality of consciousness in one or other of its many states.

3. Specific use in time conditions.  As the yogi one-pointedly concentrates on the form, or object, meditates on its quality (the subjective aspect or symbolic nature), and contemplates the life veiled by the form but testified to by the factor of consciousness, he becomes aware of the present stage of development, and thus the future, past and present, stand revealed to his intuition.

It will be apparent therefore to even the casual reader, that if meditation in its three above mentioned stages is carried forward correctly, all knowledge becomes possible to the yogi, the Eternal Now is a realized fact in nature and intelligent cooperation with the evolutionary plan becomes possible.  Service is then based on complete understanding.