That's The Same Atrocious Aftershave You Wore in Court --

 

The so-called Pure Universe comprising the top five tattvas is Not A Place; it is the divine Reality that pervades the whole of the manifest universe. 

The top five tattvas are essentially a description of God/dess. 

 

Though divided into five levels, they are all aspects of The Divine and are referred to as phases of God’s awareness. 


The differences between them are differences of perspective and emphasis. 

To reach any of the five tattvas of the Pure Universe is to attain complete liberation and awakening. 

 

TATTVA #5: PURE MANTRA-WISDOM
(Śuddha-vidyā)

 

The level of Pure Wisdom is also the level of mantra (besides meaning “wisdom,” vidyā is also the feminine word for “mantra”). 

The wisdom spoken of here is not any type of intellectual knowledge but rather the various phases of Śiva-Śakti’s self-awareness expressed in the form of the seventy million mantras— all the mantras that have ever existed or will ever exist. 

For the Tantrik tradition, mantras are actually conscious beings, analogous to angels in the Western religions. 

Someone who attains liberation on the level of tattva #5 becomes a mantra-being. 

We know that this doctrine, that mantras are conscious, was taken seriously because the texts tell us that if A Guru grants initiation into The Tantra to someone who subsequently falls from The Path, then that guru must perform a special ritual to apologise to The Mantras for putting them to work needlessly. 

It is absolutely crucial to understand that in this tradition A Mantra, its Deity, and its Goal are all one and the same.

Thus, for example, Lakṣmī’s mantra OṂ ŚRĪṂ MAHĀLAKṢMYAI NAMAḤ is the Goddess Lakṣmī in sound form; it is her sonic body.

Nor is her mantra something separate from the goal for which it is repeated, i.e., to cultivate abundance, for it is the very vibration of abundance (and, as well, the other qualities of Śrī: elegance, charm, grace, beauty, prosperity, and auspiciousness). 

So, all the various “deities” of Indian spirituality exist on the level of the Śuddha-vidyā tattva as phases of Śiva-Śakti’s awareness, the many facets, if you will, of the One jewel. 

Further, there are countless mantra-beings on the Śuddha-vidyā level that do not correspond to known Indian deities; perhaps we can suppose that the deities of all spiritual traditions exist on this level, insofar as they can be understood as having sonic forms. 

One who reaches liberation on this level sees the entire universe as a diverse array of energies, but with a single essence. 

She sees no static matter, experiencing everything as interacting patterns of vibration. 

The wonder of that which she sees takes precedence over her I-sense, though there is unity between them: “I am this!” (idam evāham). 

The divine Power that corresponds to this level is kriyā-śakti, the Power of Action. 

This is so because the primary characteristic of mantras is that they are agents of transformative change, i.e., of action.