Chanting Hari Om V1#2-Nov01

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[email protected] 1 Issue 2 Nov. 15, 2001

Congratulations and a hearty

Hari Om goes out to Alain

Passenaud. Alain recentlycompleted three months of

chanting Hari Om every

morning at rising and everyevening before sleeping,

without forgetting do it evenonce.

The completion of such anendeavour is no small matter. It

increases the stamina andconfidence of anyone on their

path of Sadhana. When onelooks back after three months of

chanting every morning andnight, one can see that they have

opened a door to a new level of

consciousness and have begunto integrate it into their life.

Alain has passed a specialtest and now we wait to see if

anyone will join him with asimilar effort. Hari Om. Hari

Om Alain, Hari Om!

saver' Ayurvedic expert in T.B.

- with high fees of course. "Themost unkindest cut, ' however,

lay in the fact that he was re-peatedly taunted by his mother

and elder brother for 'doingnothing' for being a 'close -

fisted miser'. (And it was

Chunilal who had, after thebrother's death, to repay the

debts incurred by the brotherbehind his back from their rela-tives ). At the same time

Chunilal had already taken, with

the holy water on his palm, anirrevocable oath to serve the

country on a modest salary andnever to accept any offer of a

tempting lucrative job. He wasthus in a torturing fix. Intensely

he yearned to free himself fromthe worries of a rigorous debtor,

the insults heaped upon him andthe pricks of his conscience, but

expect more quotes from this

document in the future.

Nasty Disease

Reverting to the earlier times,

Chunilal found himself in thegrip of a nasty disease. Was it

epilepsy ? Was it hysteria?

Whatever it was, the causes ofthe attack were clear. He had

seven mouths to feed from hismonthly income of 47.5 rupees

(50 rupees' pay - 2.5 rupees'

compulsory saving). He couldnot buy even shaving materials,and got himself shaved once in

a month. The elder brother wasin bed with T.B (tuberculosis).

Not minding all these difficul-ties, he bought the costly First

Class ticket for Bhavnagar and

took the brother there for treat-ment by a well-known 'death-

Chanting can Heal!

Motas Battle With Epilepsy

This article was small selec-tion taken from a 99 page docu-

ment put out by the HariwaniTrust entitled Pujya Mota

Jeevan Darshan. The documentis a full biography of Mota,

complete with pictures. It doesnot mention who wrote it. There

is a website in development, butI was unable to access it.

www.pujyamota.com You can

Chanting at the Hari Om Ashram in Surat, Gujarat


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Chanting Hari OmPage 2 V1 #2, Nov. 15, 2001

The Life and Sadhana of Mota Maharaj (Bhagat)

saw no way to do so. Added toall this was his constant anxiety,

lest the untouchable boys whom

he used to take to the publicpond for washing clothes andvessels were belaboured by

some angry high - cast men.Pressed on all sides, he found

himself a helpless victim of

overpowering emotion and in-ability to extricate himself from

the besetting circumstances. Allthis preyed upon his mind so

heavily and persistently that he

began to have fits of uncon-sciousness. He had even the ex-perience of a sudden onset,

which made him fall down fromhis cycle and see the institution's

coins loosely scattered on theroad.

Desperate AttemptsChunilal had, it seems, an in-

nate love for solitude. For re-

laxation from the irritatingsituation, he resorted twice to

solitary places on the bank of

the holy Narmada. As all that isGod's expression and more so,

as rivers sustain life, they areworshipped in India as God's

emblems, as Divine Mothers.On the first occasion, Chunilal

was accompanied by ShreeMaheshbhai Mehta and Shree

Bhanuprasad Pandya. He madethe second trip without a single

companion and stayed in the

Ranchhodji Temple beyond theMokhdi ghat (ghat = bank) of

Narmada.A saintly sannyasi lived there.

In pursuance of his habit he

served that saint there. Thesaint saw Chunilal succumb to

the fits and, to bless him for hisloving service, said, "Chant the

holy Name. It will cure you. "

And then followed his proph-ecy: "After one year, you will

happen to meet your Guru."Chunilal wistfully reflected:

"Mere chanting a cure for thisfell disease ! Impossible. Oh if

only he had given me some po-tent charm!" (Sadhu's do some-

thing possesses charms or effec-tive drugs.)

His gloom sank deeper still.

"What a shame," he said to him-self. "Only weak-minded, over-

sensitive women catch this dis-ease, and I, a young man in his

twenties, so effeminate as to bea prey to it! Better death than

this." So he came to the desper-ate resolve of ending his life. On

his return from the RanchhodjiTemple, he came to a high rock,

a very solitary place up the

river, higher up than Ga-rudeshwar. 'Just the site for me,'

he thought and down he threwhimself from that high rock into

the still and deep waters of Nar-mada.

Miracle Saves Him

Hardly did his soles touchthe soft cooling water of the

holy Narmada, when a gigantic

wave rose up and hurled himback on the bank far beyond thespot from which he had fallen.

And in the middle of that hugewave he had the vision of a

charming nymph. 'Mother Nar-mada Herself!' he was con-

vinced.This vision and the up throw

assured him: "By the (GOD'S)

grace I am meant for something."That was turning point of His life.

Since then there arose within him

an urge to turn his life-course Godward and its intensity grew and

grew till it became the one andonly passion of his life.

Prodding Vis ion

As has been said, Chunilal'spatroness was more to him than

his own mother, - one to whom hecould disclose his deepest secrets.

To her he went straight from the

place of the above miracle, - butalas! His want of faith in the po-

tency of chanting the Name con-tinued. God comes to the rescue

of his would-bewhole-hearted devotee when he

persists in his error. In her house,

too, Chunilal had a hysteric fit just

when he came on the second floor

at the top-end of the staircase.

Like a stone, he rolled down everystep till he fell with a thud on the

paved bricks on the first floor. In

this semi-conscious state he had

the vision of the benevolent sadhu

whom he had met earlier. "Why

won't you even try chanting?

What do you lose?" The sadhu

urged in irritation. Even this vi-

sion and the reproach had no im-

mediate effect.

But at that time Chunilal's

mind and other internal imple-

ments had no desire at all for

spiritual effort and no faith in the

chanting. All the same the vision

was too impressive to be over-

looked and he narrated it to his


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Chanting Hari Om Page 3V1 #2, Nov. 15, 2001

trusted mother. "Dear, dear,"she exclaimed. "You are very

fortunate! Now just go onchanting the God's name at all

times - the while you eat anddrink, walk and talk, do any-

thing whatever or sit at ease. Itis sure to cure you." Chunilal

had at that time greater faith inher spiritual mother than in

that sannayasi. It was her per-suasion that made Chunilal

b e g i n c h a n t i n g .

So, at last, Chunilal beganchanting the Hari Om mantra

(a potent chant). Thence beganhis sadhana (spiritual effort orprocess of the elevation of the

soul to Life Divine). The

chant provided a healthy sub-stitute for his absorption in

low thoughts. A new interestin life, an enthusiasm for com-

ing out of its groove, courage,moral and mental stamina, and

proneness to equipoise, in-creased day by day and the fits

subsided entirely in 3 or 4months.

Baba took me in to his home

to stay with him. I spent myfirst week or two in India talk-

ing with him and with Mr.Gupta (Sham Gupta, I think)about the spiritual path.

Mauni Baba told me that

before you could learn any-thing on the spiritual path, that

it is important to unlearn allthe things that you think you

know. He told me how chant-ing Hari Om and being alone

was one of the best and fastest

ways to develop spiritually.This made a lot of sense to meand when they offered me the

opportunity to try the MaunMandir, I said yes.

I had previously spent

time alone on a mountain top,on an ocean beach, in the for-

est, and I had traveled aroundthe world alone, without

money or friends. But I had

never spent time totally alonewithout sunlight before. I

knew in my deepest heart that

I would have to try.I told Mauni Baba and Mr.

Gupta that I had no money to

pay for the room, and theygraciously offered to take careof it for me. They were so

positive and so kind to astranger like me, that I shall

treasure their memory forever.On January 30 1968 I en-

tered the Maun Mandir at Mr.

Gupta's house, where I passedeleven days alone and chant-

ing Hari Om. When I cameout I felt different. I felt

cleaner and clearer in my in-ner being. I felt a deep pres-

ence calling me. I knew then

My Time In Silence

and Solitude In India,

by Robin Armstrong

On January 14, 1968 I en-

tered India with only fiftycents (13 rupees) in my pos-session. I had hardly eaten

anything for a number ofdays. The man in the customs

tent looked at my passport andsaid your from Canada, wel-

come to India, you can stay

forever.As soon as I walked out of

the tent three men approachedand offered me some fruit.

They drove me into Ferozepurwhere a young boy on a bicy-

cle asked me to come with

him. I followed him throughthe streets of the walled city

of Ferozepur to his home bythe Delhi gate. Immediately

upon arrival, within one hourof crossing the border, I met

one "Mauni Baba" (Raj

Kumar) who asked me why Icame to India. I told him that I

was looking for a spiritualteacher. He mentioned that he

had just spent many months inthe Ferozepur maun mandir at

the back of the Gupta ChemistStore. I found this quite fasci-nating and we had many days

of discussion about it. Mauni

M o t a M a h a r a j

My Time In Silence and Solitude In India

He told me how chanting

Hari Om and being alone

was one of the best and

fastest ways to develop

spiritually.


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M y T i m e i n S i l e n c e a n d S o l i t u d e i n I n d i a

that I would have to go furtheron this path of silence and soli-

tude.

Mauni Baba and Mr. Guptathen collected some funds andon Feb. 12 sent me by train to

Delhi. They arranged a place forme to sleep over at before trav-

elling on to Surat. From the

train station I took a scooterrickshaw to the Hari Om Ash-

ram at Rander. I was greeted byMr. Zinabhai and later Mr. Bhi-

kubhai. I waited three days at

the Ashram until Mota came.Then I entered the Maun roomfor 98 days. I remember chant-

ing and Mr. Bhikubhai comingdaily to the door of the room

and singing his favourite bha-jans. At first as my body rate

slowed down to adjust to theroom, I was quite nauseous. As

a result I began to eat less andless, but chant more and more. I

did not count the days. I had nowhere else to go. I did not feel

that I belonged anywhere in the

world, and the Maun roomseemed to me to be the best pos-

sible place I could be! So I keptchanting, ignoring my thoughts

and fighting my desires. Thelonger I was in the room, the

longer I wanted to stay. I reallydid not want to come out but

since I had set the time of 98days in advance, I accepted my

situation and came out.

When I entered the Maunroom I weighed about 130

pounds, but when I came out Iweighed closer to 65 pounds.

My skin was just hanging on mybones. I must have looked ratherfragile, but I felt stronger and

better than any other time in mylife! I had successfully completedmy stay of 98 days, however, I felt

that my work alone had not beencomplete. I had only one desire

left when I came out, and that was

to go back into the Maun room fora longer time!

Mota told me that I wouldhave to stay out of the Maun room

for at least one month. There weretwo reasons that I knew of. One

was that he had to have the ashramin Kumbakonam repaired so that I

could go there and be in a moresilent environment. This was be-

cause some newspaper articles had

already been written about me andI would do better being in a place

with more privacy. The secondreason was obviously so that I

would eat more and get a littlestronger.

I was sent by train to Kumba-konam where I met the dear fam-

ily that would take care of me forthe next year of my life. The fa-

ther's name was Hasmuklal. The

names of two of the children, Hariand Camel,

On or around June 28, 1968 Ientered the Maun room once

again. This time I did not comeout until more than one year hadpassed. I came out on July 29,

1969. Mota was there and it was

the day before Guru Purunamaday. It was in this week that I

spent much time with Mota. Tothis day I feel that I know Mota

much more from the inside thanthe outside!

This time when I came outof the room, I had regained much

of the weight that I had lost in Su-rat. When I decided to come out

of the Maun room I thought thatI had spent about six months

inside, however, it turned outthat I had spent thirteen months

in the room. Thirteen months is

longer than I spent inside mymother before birth. Needless tosay I was in an altered state of

consciousness and my memoriesof this time are vivid but diffi-

cult to express. I do remembertwo special phenomena in the

first month that I came out.

First: every person that I saw

when I came out of the roomhad a large golden aura aroundthem stretching out for at least

three or four feet. This onlylasted for a few weeks before the

auras turned to white or silver.Second: I could look right into

the sun without blinking forsome time. I cannot see auras

nor look into the Sun now. He-

mantbhai came to the ashram to

keep me company and watch outfor me when I came out of theroom. Coming out of the room

was more difficult for me thangoing in. On one level I was su-

per conscious, but on another Iwas oblivious to social concerns

or considerations. I am embar-rassed to think of the difficulties

I must have caused to those whocared for me most. Hari Om! I

will never be able to thank themenough for helping me throughthat time.

I left the ashram to visit an-

other family of devotees toMota, in Madras. I believe their

names were Rasiklal and Babu-

lal Barai. I stayed with this fam-ily for a week and they were the

third family that took care of me


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for a while in India. I then visitedthe Mother in Pondicherry.

While I was there one lady Dr.

Patel and an old mystic namedDiana took me to visit Ramana

Ashram, at Arunachala,Tirivunamalay. One month after

coming out, I returned and wentinto the Maun room again. This

time I only stayed in the room fora little less than two months.

Until this last period of solitude,I had no visions, just simple

peace. In this last period of

solitude, a vision came, or manyvisions came. I could not sleep

for most of this two months. Iwas lost in visions and their

implications. Once again oncoming out, I probably seemed

quite eccentric to the dear peoplethat were trying to take care of

me. May they forgive me. ThankGod for Mota's guidance and

protection.

On November 21, 1969 I leftIndia, and returned to my place

of birth, Montreal, Canada.It is now almost thirty years

since I first went to India. I spenttwenty-two months in India, but Ionly saw four months of India

with my eyes. When the visioncame I became attached to it. It

was alive and thrilled with

meaning. I chose to accept the

vision and follow it. How couldone argue with a vision that cameafter so much time alone and

praying? I now think that a morespiritual person would have

stayed in the room and notfollowed the vision! In all

honesty, I do not think that I wasready to do that! I had karma out

in the world that I had to meet


with and take care of. I proba-

bly had gone as far as I was

able to at the time. In thedeepest honesty of my heart, Irealized that I had desires that

pulled me back into theworld.

Everyone has the Maunmandir in the temple of their

own heart, inside the tempests

of the mind, the emotions and

the psychic nature. The igno-rance in the world is thatmost people are not aware of

this fact. Somewhere in theheat of my vision I made a

choice to champion educationand fight ignorance. This de-

cision led me back to NorthAmerica.

Robin, on coming out of the

room after 13 months.

M e d i t a t i o n

Meditation is simply the cul-

tivation of the experience of si-lence. It is the simplest thing in

the world to do. Any child could

do it. Meditation is an accumula-tive experience. One can only

know as much silence as he orshe has experienced. Across a

lifetime one can add up the totalminutes of silence experienced as

a measure of one's depth inmeditation.

The thoughts that come into

one's mind when one is alone,that is one's karma. To change or

transform these thoughts is a

great work that requires muchconscious effort.

When one is alone long

enough one comes to know the

thoughts that arise in one's mindWhen one is alone for a much

longer time, one's thoughts be-come so familiar that one loses

interest in them.As one loses interest in one's

thoughts and one's alonenesscontinues, conscious attention

becomes focused on the feelingsand emotions behind the

thoughts. For every emotion the

consciousness, in time, becomesaware of the volume of thoughtsproduced or attached to that

emotion. Every thought associ-

ated to that emotion that we haveexperienced in our life will run

through our mind for some timeuntil a new or different emotion

arises.


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When one has been alone for amuch longer time, one becomes

familiar with the spectrum of

one's emotions. All of one'semotions no matter how ob-

scure come to the consciousattention again and again and

again.In time, when one has been

alone for a considerably longertime, one gets bored with one's

emotions, and loses interest inthe thoughts they stimulate.

One's interest fades away and

one comes to peace with one'semotions.

As this sense of detachmentand peace grows, one's con-sciousness becomes aware of a

silent presence behind the emo-tions.

The greater challenge is to

maintain this silent presencewhen one is not alone, in the

midst of living. This silentpresence permeates us all, and

in time, aloneness falls away,

and like time, it becomes irrele-vant.

On leaving the Maun Mandir

When I came out of my 98

days of solitude in Surat, Nan-dubhai advised me that any-

thing that I learned in my timealone must be put to the test of

life. It made much sense to me

then and it still does today. Irealize that God is both inside

and outside, but the integrity to

maintain this awareness on adaily basis can be quite a chal-

lenge. Of course nothing can be

separate from God. In this Ihave the greatest faith. HariOm. Hari Om Mota. Hari Om.

When I came out of my thir-

teen months of solitude in Kum-bakonam, Mota told me that if

there was any place in the worldthat people were afraid to go for

fear of death, that I should gothere and spend the night. In

God there is nothing to fear.

Hari Om. Hari Om Mota. HariOm. Hari Om.

My greatest fear at that timewas coming out of the Maun

room and coming back into theworld. It is now almost twenty-eight years since I came out of

the Maun room, and in that time

I have had to face many of mydeep seated fears about life and

love. I have had my share of

happiness and sorrow. I havetravelled far and learned muchof the ways of the world, but

one thing stays constant in mylife. Hari Om and Mota. Hari

Om. Hari Om Mota. Hari Om.Hari Om and Mota were my

constant companions during my

time in solitude and they havestayed with me ever since. Hari

Om and Mota watered the desertof my thoughts, and lit up a

bright path to guide me throughthe storms of my emotions.

Chanting Hari Om andspending time alone quickens

the soul on its path and awakensspiritual being. Hari Om. Hari

Om Mota. Hari Om.

Even amidst the greatest in-volvements in life chanting Hari

Om keeps one's spirit awake.Hari Om. Hari Om Mota. Hari

Om.

(Written June 13,1997, nine

weeks before returning to Indiaand entering Maun room for the

fifth time.)

A.C. Bhaktivedanta Swami

K i r p a l S i n g h

S a t h y a S a i B a b a


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Comments aboutexperience in a Solitude(Maun) Room on April 3,1971, by Baba Ramdas(Richard Alpert)( after 7 days alone March28 to April 4, 1971)

The history of the SpiritualSearch contains numerousexamples of Sadhaksretreating to deep jungleglade or high mountaincave for periods of intensetapasya, deep meditation,and direct communion withthe Gods. This retreat is nota permanent withdrawalfrom lifes marketplace.Rather it is a step on thePath - necessary for thepurification that is requiredto lead a life according tothe dharma.

Today, as in the

past, the need for suchmoments of seclusion forthe sadhak are the same,but the opportunities arefewer to be free of humancompanionship, or evencontact, for any length oftime. Thus the vision of SriMota Maharaj in creatingthe Maun Mandir Sadhna isone which is both rooted

deeply in tradition, and alsoperfectly timely. To fulfillboth of these criteria is thehighest manifestation ofkarma yoga.

Upon entering themandir and after settlingdown a bit, I began to feelthe intense vibrations which

permeated the room.These vibrations, theeffects of the years of

tapasya carried out in theclosed space were feltthroughout my body andfacilitated my inner workimmensely.

Late in the first daywhile repeating my mantraI suddenly lost bodyconsciousness andentered a loka in which Iwas seated facing a

siddhu. He looked at meintensely then lowered hishead and breathed threedeep breaths. Each breathhe breathed seemed toexplode within my body,filling it with theindescribable blissfulenergy of the Divine Sakti.Then slowly I returned tothis plane ofconsciousness with mixedfeelings of humility, joy,and the craving for more.

But no furthervisitations occurred untilthe sixth day when myguru visited me for anindescribably sweetconversation and Lila Rasaduring which he fed mewith his own hand. Such ablessing.

The remainder ofmy seven day stay in themandir has been taken upwith much reflection overrecent events and fantasy.As I deepened mymeditation thesereflections and fantasiesappeared more obviously

to be the demons ofattachment (desire andaversion) with which I must

yet do battle. They werequite unrelenting, oftenpursuing me into my dreamsat night.

My readings (about 11/2 hours a day) included theBhagavad GitaCommentaries ofJnaneshwar, theAparokshanubhuti, the Siva-Mahinanah Stotram, as well

as the three slim volumestranslated by Nilkanth, aswell as the Astavakra Sutra,all of which kept me on thetrack.

Even the service ofmeals and tea with the HariOm! Tea for you, my Lordhelped to remind me that weare (talking) our own truedivinity - the Atman - the OMwithin.

Thank-you Hari OmAshram. Your service, likeHanumans love with purityand love.

ShantiRam Das (Richard Alpert)

My Time in the Dark Room,

by Gita Vanath

(Translated from the Gujaratimagazine Haribhav Sept.2001)

I am very glad to tell you that I

got a chance to sit in a darkroom. I have seen time punctual

treatment without any hesitation

for first time in my life. Some ofmy relatives told me that it is



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Hari NamaExcerpts for Japa Yoga by

Swami Sivananda

The mere remembrance of

Haris Name destroys all theaccumulated sins of variousbirths.

In this Kali Yuga, there ex-ists only the Name of Hari,

Hari, Hari. In this Kali Yuga

there is no other means, noother way, and no other method

for attaining salvation. Eventhe sins of the greatest sinners

are brought to nothing by the

utterance of Haris Name(Name of God). Not only this,

but by doing so, we get eternal

safety, Self-realisation andeternal happiness. This is the

importance of Hari-Nama

Om JapaExcerpts for Japa Yoga by

Swami Sivananda

Om (Aum) is everything.Om is the Name or symbol of

God, Isvara or Brahman. Om isyour real Name. Om covers thewhole threefold experience of

man. Om stands for the phe-

nomenal worlds. From Om thissense-universe has been pro-

jected. The world exists in Om

and dissolves in Om. A repre-sents the physical plane. Urepresents the mental and astral

plane, the world of intelligentspirits, all heavens. M repre-

sents the whole deep sleepstate, and all that is unknown

even in your wakeful state, allthat is beyond the reach of your

intellect. Om represents all,

Om is the basis of your life,thought and intelligence. Om

is everything. All wordswhich denote objects are cen-

tred in Om. Hence the wholeworld has come from Om,rests in Om, and dissolves inOm. As soon as you sit for

meditation, chant Om loudly 3or 6 or 12 times. This will

drive away all worldlythoughts from the mind and

remove Vikshepa (tossing of

mind). Then take to the men-tal repetition of Om.

The Japa of Om (PranavaJapa) has a tremendous influ-

ence on the mind. The pro-nunciation of the sacred sylla-

ble Om, is one which has en-gaged the attention of all

Europeans devoted to Easternstudies. The vibrations set up

by this word are so powerful

that, if one persists in takingrecourse to them, they would

bring the largest building tothe ground. This seems diffi-

cult to believe in until one hastried the practice; but once

having tried it one can easilyunderstand how the above

statement my be true and per-fectly correct. I have tested

the power of the vibrations

and can quite believe that theeffect would be as stated. Pro-

nounced as spelt, it will havea certain effect upon the stu-dent; but pronounced in its

correct method, it arouses andtransforms every atom in his

physical body, setting up new

vibrations and conditions, andawakening the sleeping power

of the body.

The Mind , by Shri Mota(translated from Guarati byHemantkumar Neelkanth)

This is a foreword toMotas poem To The Mind

Mind is boundless andhas many phases. For themind to get involved in theactivity of lifes evolution isnot a small matter and evenwhen it appears to cooper-ate it may slip away at anytime. Its stimulation is sogreat that it remains activeto appear almost as the

truth. To perceive thetrends of the mind and todetermine their constructiveor negative nature is diffi-cult. Equally difficult is toremain balanced during itsdynamic, active and com-pletely spiritually awakenedstate as also during anequally powerful and vol-canic emotion to know andunderstand life.

Mind indulges in varieddelusions, has many knotsand prepossessions in un-derstanding things. Allthese can be transformed,provided the mind is in-clined favourably to lifesdevelopment and is ready


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The State of BeingBy Mota Maharaj, (translated

by Pratapbhai Upadhyaya,

edited by Robin Armstrong)

HARI OM

1. Being, being perfect is

most subtle, yet unmanifest;

when Being manifests,

it pervades every cell of the

body.

2. Being is beyond the reach

of words. Being is pastdescription..

The feeling of Being

transcends human speech.

It can only be felt in the heart.

3. Being is complete

concentration, bereft of

positive or negative thoughts.

Total serenity fills the state of

Being;

know this as Being.

4. Being is never the province

of duality and qualities.

The realm of Being is far

above the State of Jiva

(individual consciousness).

5. When one transcends nature,the feeling of self-harmony is

felt in the heart;

That is real Being.

6. How can one transcend

nature?

One has to rise and be in that

State of Being; higher,

beyond nature.

7. Remembrance, prayerful

singing and chanting of His

name are the means; the

practice of which when

maintained for a sufficiently

long, long period, strengthens

Being; and as the interest in

this practice grows, the mind

and the other instruments

subside and are stilled.

8. Being will then emerge;

Even in social

communications.

9. To rise higher than nature

to the Higher Heart

One should direct ones mind

and the other instruments,

inward;

To the contemplation of That

noblest Being.

10. Profound serenity, total

oneness in the heart,

Neither thoughts nor

contemplation exist in Being;

Total stillness everywhere.

11. This emerged state of

Being, when it becomes

complete and uninterrupted,

radiates at the root of the

mind and the other

instruments (the senses and

the ego).

12. Being is fully capable of

fundamentally transforming the

mind and the other instruments

of perception, Consciousness

will then prevail in ones very

foundation, on account of

Being.

13. Being has no particular

form of its own. It settles where

one welcomes it.

14. Being begins to descend,once it is perfect, And then

rises to the peak of perfection;

This happens when Being is

awakened, It stabilizes with

complete intensity.

15. This Being is a veritable

touch-stone; Once it touches

someone a little, Being loves to

transform that person and lovethem completely.

16. The state of Being, though

imperceptible, is completely

dynamic; When Being

permeates the body, it can at

times be held up somewhere;

One does not make an effort to

jump over this hurdle by

oneself.

17. By His repeated touch, He

does his work; Being does its

work by often making inroads.

the total reflection of soul.

forefront.

T h e S t a t e o f B e i n g , b y M o t a M a h a r a j


10/12


Sri Ramana Maharshi

Self-knowledge is an easy thing,

The easiest thing there is.The Self is something thats

entirely realEven for the most ordinary man,

It could be said that a cleargooseberry

Is an illusion by comparison.

The Self, which shines as Sunwithin the Heart,Is real and all-pervading, Twill

revealItself as soon as false thought is

destroyedAnd not one speck remains. For

this thought isThe cause of the appearance of

false forms,The body and the world, which

seem to beReal things in spite of Self,which steadfast stands.The ever-changeless, firm as

Truth itself.When Self shines forth darkness

will be dispersed,

Affliction cease and Bliss aloneremain.

The thought I am the body is

the string

On which are threaded diversethoughts like beads.

Therefore on diving deep uponthe quest

Who am I and from whence?thoughts disappear

And consciousness of Self thenflashes forth

As the I-I within the cavityOf every seekers Heart. And this

is Heaven,This is that Stillness, the abode of

Bliss.

What is the use of knowing

everythingExcept the Self? What else is

there to knowFor anyone when Self, Itself, isknown?

On realizing in oneself the Self,

Which is the only self-effulgentOne

In myriads of selves, the Light of

SelfWill clearly shine within. This isindeed

The true display of Grace, theegos death,

And the unfolding of the BlissSupreme.

In order that the bonds of destinyAnd all its kindred may at last be

loosed,And so that one may also be

releasedFrom the dread cycle of both birth

and death,This path than others is far easier,

Therefore be still and keep asilent hold

Se l f K now ledge , by S r i Ramana Maharsh i

On tongue and mind and body.That which is

The Self-effulgent will arise

withinThis is the Supreme Experience.

Fear will cease.This is the boundless sea of

Perfect Bliss!

Annamalai, the Transcendental

One,

That is the Eye behind the eye ofthe mind,

Which eye and other senses

cognize,Which in there turn illuminatethe Sky,

And all the other elements aswell,

That is again the Spirit-sky inwhich

The mind-sky doth appear, That

shines withinThe Heart which is of every

thought quite free,

And with gaze fixed withinremains as That;Annamalai, the Self-effulgent

shines.But Grace is needed most. So

faithful beUnto the Self and Bliss will then

result.


11/12


Naam Is The Great

Master Force:Exerp from Naam or Word, byKirpal Singh

Word or Naam is the Sound-current or Sound-principle. This

current or principle lay merged in

the Great Silence and was hencenameless. There was then noth-

ing but deep Silence with noname or pattern, no design or

form and no colour or shade. Thelife vibration (principle) hidden

therein, stirred the Great Deepand there came a Great Sound

called Word and the whole crea-tion came into being, and is sus-

tained by this. With the with-

drawal of the Naam or Soundthere sets in disintegration and

decay in all that lives, with con-sequent putrefaction and the re-

sult is dissolution which in com-mon parlance is known as death.

Thus this Sound is at once thebeginning and the end of all that

exists:He the Nameless expressed

Himself and made the Naam orWord. .Asa War M.1. It is

called variously as Sound; Sruti

(that which is heard); Shabd orAkashbani (voice from the

heaven); Udgit, Sarosha (musicof the Beyond); Word or Har-mony; Logos or the Holy Ghost;

Kalma or Bang-I-llhai (call from

God) or Nida-I-Asmani(heavenly sound).

Thou manifested Thyself asNaam and set up the creation.

Out of the Formless proceededforms in varying degrees.

.Asa War M.1. This entire ex-tentionalism is just of the Naam

and there is nothing which is notof Him:

Thou art immanent in all;And nothing is where Thy Word

is not. jap ji 19

Again, -All that is of life and all that is

of matter is from the Naam(Whether visible or invisible),

Without a Master-soul one can-

not have contact with the Naam..Suhi M.3

Liberation From

KarmaAn excerpt from Chant And BeHappy by A.C. Bhaktivedanta.

Material activities can be com-

pared to seeds. Initially they are

performed, or planted, and overthe course of time they gradually

fructify, releasing their resultantreactions. Enmeshed in this web

of actions and reactions, we areforced to accept one material

body after another to experienceour karmic destiny. But freedom

from karma is possible by sincerechanting of Krsnas transcenden-

tal names. Since Gods names arefilled with transcendental energy,

when the living being associateswith the divine sound vibration,

he is freed from the endless cycleof karma.

An excerpt from Sathya Sai

Speaks VII, pp. 364-5.

By Sathya Sai Baba

The A U M of the OM, repre-sents the Om Tat Sat principle,

the That is the Truth, I am the

Truth, the Truth is One princi-ple. The OM is the everpresent

voice within the echo of the Di-

vine call, from the cavity of theheart. Listen to it, be thrilled byit; that is the inner adoration, of

which external pujya or ritualworship is the outer symbol. With

the ego rampant and rambling,how can the mind be balanced

and faith be steady? Contemplatethe OM, the symbol of the inner

flame, which shines through the

waking hours, the dream twilightand sleep night. That way you

can earn grace abundantly.

Chanting Hari Om and Dancing in Surat , Gujarat


12/12


Why Prayer?By Shri Mota Maharaj

Prayer is for making our mindclean and clear. It is the best

means for this purpose. Just as

dirt is cleared by washing clothesin water, the dirt of the mind is

cleared by prayer to God doneheartily. The intellect and the vital

being become pure, and in suchprayerful intellect, mind and vital

being remain clean and pure. Sothe habit of prayer is the best and

is always necessary. As oneshould bathe daily to keep the

body clean, one should pray daily

to keep the mind clean. It must bedone from the very depth of ones

heart. It must not be done as amechanical habit or as some sort

of a ritual. It must be done withreal Bhava (presence) or with true

emotion and devotion. One whodoes prayer with humility, love,

devotion and faith can havedynamic life. Prayer is not the

manifestation of aimless feelings.

On the contrary, prayer is the bestmeans to give proper shape to

ones feelings. With the properand continuous habit of prayer,

there would occur fewer andfewer mistakes in life, because bycontinuous prayer one is inspired

to always have good thoughts.

UPCOMING MEDITATION

AND CHANTING EVENTS:

Thursday Night. Nov. 15, 2001

at 7:00 pm: Special New Moon

Chanting of Hari Om. New

Moons are the peak points of

subjective impressionability in the

month. Receptivity to core

insights and to God are

accentuated. Chanting on a New

Moon will give an extra vitality to

your efforts over the following

month until the next New Moon. A

holy environment and spiritual

companions are are great blessing.This chanting session will be held

at Tanis Hargrave's home, on a

farm 40 minutes north of Toronto,

just outside of Aurora. Her address

is 16527 Kennedy Rd. (between

Aurora Rd and Mullock Drive).

From Toronto drive North on Hwy

404, East on Aurora Rd, North on

Kennedy, on the right hand side. If

you need transportation call Robin

at 416-465-4113. As usual there

will be chanting, reading from

spiritual texts, more Chanting, and

then a pot luck vegetarian dinner.

Friday Night. Nov. 30, 2001 at

7:00 pm: Full Moon (once in a

Blue Moon) Chanting of Hari

Om. The Full Moon brings a

heightened awareness of the pulls

and attachments of both past and

present. It is a potent time to secureour sense of oneness with each

other. Group chanting and

meditation at the time of the Full

Moon strengthens spiritual and

social awareness. If one can avoid

being pulled out into the dualities

in life, then Full Moon chanting

generates affirmations that will

carry you through to the next Full

Moon. This evening of chanting

and meditation will be held atAlain Passenauds home, 517 Pape

St. at the corner of Dingwall (use

the side entrance on Dingwall).

Alains phone number is 416-465-

5263. As usual there will be

chanting, reading from spiritual

texts, more Chanting, and then a

pot luck vegetarian dinner.

Friday Night. Dec. 14, 2001 at

7:00 pm: Special Solar Eclipse

(New Moon) Chanting of Hari

Om. Eclipses are times of great

sensitivity and personal

significance. This is a time of greatdarkness. When positive this can

be a time of deep receptivity; but

when negative it can be a time of

gross materialism and fear! In the

Middle East and the East an

eclipse is considered to be a very

spiritual time a time when great

masters are born, especially when

it occurs during holy days! At the

new moon deep subjective seeds

are planted. When the darknesslies without it becomes important

to nurture the light within. An

eclipse represents a special

opportunity to increase ones

spiritual intensity.

This meditation will be held at

Tanis Hargrave's home. As usual

there will be chanting, reading

from spiritual texts, more

Chanting, and then a pot luckvegetarian dinner.

Sunday Night, Dec. 30, 2001 at

7:00 pm: Full Moon (Lunar

Eclipse) Chanting of Hari Om.

The location of this meditation is

yet to be determined. Call Robin at

416-465-4113 if you want to

come. It is a good way to bring in

the New Year! As usual there will

be chanting, reading from spiritual

texts, more Chanting, and then a

pot luck vegetarian dinner.

Hari Om

Robin

Chanting Hari Om V1#2-Nov01

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