2. Om is not mentioned in the ancient Rig-Veda. The only possible indirect reference is in hymns 1.164.39 which speaks of the syllable ( akshara ) that exists in the divine and is in no way definitive or even indicative. “What,” asks the composer of this hymn, “can one who does not know this do with the chant?” He adds, “Only those who know it sit together here.” That is, only initiates gather to delight in the mystery of the sacred syllable and the company of the deities

3. The earliest direct reference to Om is found in the opening hymn of the Shukla-Yajur-Veda (1.1), the “white” recension of the Vedic hymnody dealing strictly with the performance of the sacrifices ( yajus ). But historians consider this as a later addition. For the Taittirîya-Samhitâ (5.2.8), which is appended to the Yajur-Veda, still cryptically speaks of the “divine sign” ( deva- lakshana ) that is written threefold ( try-alikhita ). The threefold constituents of om – A U M - are referred to, in the Prashna-Upanishad (V.5). and the symbolic elaboration of this is found in the Mândûkya-Upanishad.

4. Even the early Upanishads written in Sanskrit, refer to it only indirectly as the udgîtha (“up sound”) and the pranava (“pronouncing”). In the Yoga-Sûtra (1.27),it is called the Word ( vâcaka ) of the Lord ( îshvara ). The threefold constituents of om – A U M - are referred to, in the Prashna-Upanishad (V.5). and the symbolic elaboration of this is found in the Mândûkya-Upanishad. In the earliest Upanishads, ( Brihad-Âranyaka, Chândogya, and Taittirîya), aum is mentioned many times both as aum and om- kâra

5. the symbol and mantra Om emerged in Indian scene soon after the mission of St.Thomas the Apostle and seen only after that time. All early churches in the Malankara had used this as the Christian symbol and appear at the entrance of the seven original churches.

6. It was clearly part of the Malankara Christian tradition from the first century. They however associate it with the Christian Trinity and to Christ – the word who became flesh which we will discuss later. An objective conclusion would be that Aum was indeed the original Christian concept as introduced by Thomas.

7. The Meaning of Om. Max Müller : avam, “a prehistoric pronominal stem, pointing to distant objects exhalation producing om to mean “Yes, I agree” with the same meaning as “Amen”.

8. Swami Sankarananda om derives from the Vedic word soma. Through the influence of the Persians, who did not pronounce the letter s, the word soma was changed to homa and subsequently was shortened to om.

9. since Aitareya-Brâhmana ( 5.32 )says: “That which glows is om.” om as a symbol of Sun

10. . “And God said,….. and it was so” Chândogya-Upanishad (2.23.3), calls this creation as extension of God, since there is nothing except God, even the creation is his expression and the immanence of God.

11. Mândûkya-Upanishad A U M as past, present, and future; as the states of waking, dreaming, and deep sleep. T he fourth part the silence that follows as the inexpressible Brahman.

12. Atharva-Shikhâ-Upanishad mnemographic technique

13. John 1:1 ”In the beginning was the Aum. This Aum was with God. This Aum was indeed God.” The Word became Flesh