Chanting Hari Om V2#2-Jun03

8/3/2019 Chanting Hari Om V2#2-Jun03

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\ Chanting Hari Om\

Mandalas of Sacred Sound

Sound Flowersin a

Garland for God

Percussive chanting,mandalas of sacred sound, creating

sound flowers laid in prayer at thefeet of God, represents a new and

energizing form of prayer and

spiritual communion. This is a type

of prayer that cannot be done alone.

It is powerful and alive. The more

people there are, the better it gets.

One develops a strong sense of

Unity or Oneness through diversity.

We take a visual mandala,

like the eightfold path of the I

Ching or its four noble truths and

then we assign names of God to the

different sections. Sometime we

will take a mandala based on three

or five or six or whatever. We sit in

a circle and divide the circle up into

sections of the mandala. Each

section then chants its appointed

name of God. The diverse names of

God then are sung at the same time,merging into each other and

dissolving ones individual

indentity into that of the whole

collective.

This form of chanting is

based on rhythm more than

harmony. We bless the rhythm with

Gods name and then we in turn are

In addition to the basic

power of the chanting, the more

one feels for God and Gods names

while chanting, the greater the

bhava or devotional emotion will

be and the greater the rapture

experienced. Chanting is the most

direct way to find God in this Age

of Kali. Chanting helps one to gain

control over the wandering mind sothat subtler experiences can arise,

and we can theby improve our

relationship to God and Self.

If you are interested in trying this

type of chanting, just call Robin at

905-841-8565.

absorbed into the rhythm and sound

of God all around us. This type of

chanting is powerful, fulfilling and

fun!

As we chant we get the

sense of creating a sound temple or

sound flower before God. As

different layers of chanting emerge,

it is as if we are adding a extrastories or levels to our temple. The

overwhelming presence of the

sound of Gods name resonates

around us and within us. It wipes

out extraneous thoughts and forces

one to Be in the moment, One with

the moment. As thoughts are

erased, new dimensions of

consciousness and love emerge.

Volume 2 Issue 2 [email protected] June 21, 2003


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The Life and Sadhana of Mota Maharaj (Bhagat)

Page 2 Chanting Hari Om, V.2 #2, June 21, 2003

Gurus Search for the Disciple

An excerpt from "Pujya Mota

Jeevan Darshan" by the Hariwani

Trust. Their website is

www.pujyamota.com

On the sands of Sabarmati at the

farther end of Ellisbridge in

Ahmedabad, wandering sadhus

often stayed temporarily. So did

young full-blooded sadhu called

Balayogi (a child yogi) Maharaj

who used to keep his fire always

bright. Much of the time he would

be in samadhi (a totally

concentrated super-conscious state

in entire oblivion of the body and

its needs) and sometimes in a mad

state. To all and sundry he wouldgo on muttering this effusion:

Nadiad Ka Chunilal KO Bolao

(Call Chunilal from Nadiad). His

adoring visiting could not make

head or tail of it, but one Shree

Nanubhai Kantharia, who came

from Nadiad, understood him. On

his return to Nadiad he told

Chunilal that most probably it was

he who was called by a sadhuji, (ji

- a suffix of respect) Balayogi

Maharaj staying in Ahmedabad.

Chunilals innate love for

service had indeed brought him richdividends from two sadhus and yet

his intellectual belief that sadhus

were an economic burden on

society had not lost its hold on him.

But a disturbing question faced

him: How ever could a sadhu

whom I had not even heard of,

know me by name and my where-

about? he tried to forget the

inconvenient question. But the

more he tried, the more the

question stared at him and robbed

him of his peace of mind. At last he

came to the conclusion! Let me

see. There might be some meaning

in the call. But again the money-

block! Where to get the means for

the trip to and fro? That same

Nanubhai Kantharia came to his aid

and gave him the required amount.

So at last he went to Balayogijiwhose deep love was a pleasant

surprise. .

Guru or Superhuman

On the very first day Chunilal

was asked to eat all that he was

given - too much and too heavy in

all conscience like Sweets

weighing about 13 lbs! The next

day and the next and the next, all

the first four days, he had to be a

ravenous glutton (starving foodlover). But wonder of wonders! No

bad effect at all on the body!

During the nights, Balayogiji would

let loose his lunacy. Like a mad

elephant he would rush headlong

into the river and jump up and

dance for hours. Chunilal was

puzzled and did not know what he

should do. He tried to do what

Balayogiji did.

Thus he spent the first four days

in complete forgetfulness of the

world and his own serious

problems. He was in fact in a kind

ofsamadhi all the while. He came

out of his supernormal state on the

fourth day, and felt that he had but

to go back to his own world.

Reluctantly he requested the

Balayogiji to let him return to

Nadiad. Kal jana. (Go

tomorrow) said Balayogiji. On the

fifth and last day he was given

simple khichri (mixture of rich and

lentill) to eat, but so full of chiliesthat in the ordinary course his

mouth and tongue would have felt

an unbearable burning sensation,

got even blisters, but nothing of the

kind happened to him.

Saints are not miracle-mongers,

but sometimes they do perform

miracles in order to create faith in

the heart of a fit person and draw

him to the right path. Usually they

Baliyogiji

Mota Maharaj


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About the Hari Om Ashram, by Hemantkumar Nilkanth

Page 3V.2 #2, June 21, 2003, Chanting Hari Om

do not care to do so, either to show

off their powers or accept

challenges thrown out by rank

unbelievers. These mysticexperiences did their work and

Chunilal was convinced that

Balayogiji was the Guru destiny

had decreed for him. Before he

left for home, Chunilal offered a

silent unspoken prayer to his would

- be Guru to deign to visit Nadiad

and guide him on the path towards

the real goal of life, without fully

knowing the meaning of the real

goal.Many an aspirant has to spend

years in search of an able Guru who

could lead him to his cherished

goal. It is significant that Chunilals

case was just the reverse. It was the

Guru who sought out the disciple.

This happens rarely - chiefly in the

case of one having tremendous

potentialities lying hidden within

him for their fruition.

About the Hari Om Ashram, by

Hemantkumar Nilkanth

The author is a realized soul

and a veritable light-house ofspirituality. His disciples, friends

and admirers affectionately call him

Mota. In order to actualize his

aspiration: to light with Love

some other souls, he conducts

ashramas in Nadiad, Surat and

Kumbakonam. Unique

opportunities are afforded to a

seeker to start or quicken his

pilgrimage of the soul.

On receiving priorintimation that it is his turn now,

the seeker comes to the Ashrama

and confines himself within a dark

room never stepping out of it until a

minimum period of twenty-one

days is over (ed. Note: 7 days is

now the minimum). A special

bathroom and a closet for his

exclusive use meet the needs of his

body while food and other prime

necessities are served to him in

such a way as to prevent his seeing

and coming into contact with any

human being. The aspirant is thus

entirely alone with himself and his

Maker, and is expected to spend

each day doing the Japa (chanting

the Lords name) of his choice,

except during sleep. Some aspirants

continue the Japa even during the

few hours allowed for meals, thereading of spiritual literature and

the singing of hymns, or the

recording of spiritual experiences.

It is but fair that the aspirant should

bear his own cost of food and other

amenities provided for him during

the period of solitude. Irrespective

of sex, religion, and sect, any

sincere seeker may participate in

this activity of the ashrama.

This form of Sadhana

(process leading to self-realization)

enables a man to appraise himself a

his true value. For the first time he

understands the numerous currents

and undercurrents of his

subconscious and unconscious

mind, temperament and nature. All

his anti-divine urges surge up and

create a terrific struggle within him

But the remarkable fact is that the

aspirant is sustained throughout his

self chosen ordeal by the subtle

protection and influence of the

author (Mota) without which itwould not only be difficult but

almost impossible for the aspirant

to remain confined to the room for

such a long period. In order to give

birth to a new life of the spirit and

also to accelerate the pace of a

pilgrim of the Way, this technique

of Sadhana is unique both in its

method and achievement.

Let it not be assumed,

however, that it redeems the soul ata bound. All that one can say of it is

that it does keep our spiritual

powder dry and does train us in

marksmanship so that we may

ultimately shoot at the very Heart of

the Target.

The Ashrama is not meant

solely for those who wish to

perform the Japa. Even those who

do not perform the Japa can cometo stay there. But they must bear in

mind that the sole object of the

Ashrama is the evolution of a

human being into the Divine. And

with this object in view they should

fulfill the necessary conditions of

purity, chastity, sincerity, one-

pointed devotion, serenity in

Continued on P. 4

Entrance of Surat Ashram

Silence Rooms at Surat

\ \ \ \ \ \ \


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Shirdi Sai Baba in the Light of Sufism


Unravelling The Enigma,

by Marianne Warren

{Shirdi Sai Baba in the Light of

Sufism) An excerpt form pages

109-110.

Sai Baba did not formally align

himself with any established Sufi

orders, although he had a number

of features in common with the

Chishtiyya order. Audition, or the

use of music to induce trance,

mystical experience or absorption

in God, was known as sama by the

Chishtis, and was encouraged by

them, though discouraged by other

Sufi Orders. Sai Baba, it is

recorded, used to sing Persian and

Urdu songs and dance in the village

takya or Muslim rest house in his

younger days in Shirdi. Later in his

life, he encouraged musicalsessions and the singing of

devotional songs, qawwalis,

bhajans and kirtans in his presence.

Das Ganu told Narasimhaswami,

Baba occasionally sang

Musalmani songs that I could not

understand. In 1913 Sai Baba

showed his familiarity with Chishti

masters, such as Habi Balishah

Chishti Nizami, through a

discussion with the latters follower,

Abdul Rahim Rangari. This master

was well-known for his love of

music, and was accompanied by

musicians whenever he travelled. In

this conversation Sai Baba indicates

that on the previous night he was

very moved by the devotional music

The night previous to his coming

there was plenty of music and Baba

said that he wept all night. They

abused me, Baba said. Rangan

understood that by abuse Baba

meant that he was completely

absorbed. Rangari then said, Onewho loves God would weep, laugh,

or dance as the songs in praise of

God go on. Baba said Just so. You

are right. Have you your own Guru?

Rangari said, Yes, Habi Balishah

Chishti Nizami. Baba said, That is

why you understand .(music is

used as a help to trance)

Unravelling The Enigma,

by Marianne Warren{Shirdi Sai Baba in the Light of

Sufism) An excerpt form page 139.

Das Ganu, te famous kirtankar of

Sai Baba, was a staunch devotee of

Vitthala who made regular trips to

Pandharpur. According to the

hagiography, one day Sai Baba

turned to Das Ganu and asked him

to hold a seven-day namasaptah or

repetition of Gods name. Das Ganuagreed on condition that Vitthala

would manifest at the end of the

seven days. Sai Baba touched his

chest in agreement saying: Yes

indeed the image of Vitthala will

manifest but you should have total

devotion to Vitthala. Vitthala will

then, out of love for his devotee,

give darshan by granting a vision of

himself.

Shirdi Sai Baba

thought, word and deed, and mutua

cooperation and love.Everyone in the Ashrama must

consider the other as a distinct unit,

and individual Jiva (soul) in

search of the Divine. The Ashrama

is not a sort of pleasure resort, nor a

nest for indolent, selfish, self-

contentious, self-righteous and

somnolent souls who are

completely material-minded and in

whose hearts the flame of Divine

Love is completely dormant.There are no servants in the

Ashrama, and those who would

like to share in the Ashrama work

are encouraged to do so with the

conscious purpose of their self

development. Not earlier than eight

in the night nor later than four in

the morning is the time for sleep

and waking up. Morning and

evening meals are served at 10:30am and 6 pm. All possible

regularity is expected from inmates

in such matters.

For him who yearns to think

of, meditate on, and be one with

the Divine, for him who is anxious

to dive into the unknown depths of

his being and find the Self within,

for him who aspires to divinise his

entire being for such a one is

this Ashrama meant.

About the Hari Om Ashram

(Continued from Page 3)

Place for Bhajans at Surat


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The State of Being, By Mota Maharaj


The State of Being,

By Mota Maharaj

(translated by Pratapbhai

Upadhyaya, edited by Robin

Armstrong)

76. There are different levels of the

State of Being,

one superior to the other.

Only the realized One can have the

awareness

and appreciation of them all.

77. When it becomes continuous and

intense,When it becomes completely perfect,

one reaches the State beyond all

Being.

78. The State of Being is totally

submerged in itself.

There is no other existence in the

State except the State of Being.

79. As one remains totally absorbed

in the Being in the heart,The work that comes at hand is done

effortlessly by him.

80. Though he attaches all

importance to the Being,

He can yet have the awareness of

going through the work.

81. Just as It does have forms,

though formless;The experienced one can handle

work in life,

doing it skillfully and yet not doing

it.

82. What a glimpse of Being in the

Heart,

so essential and original,

each one newer than and superior to

the other.

83. When the Being becomes

continuous at heart,

what newer and subtler realms

unfold then to our sight!

84. There is an extra-ordinary State

of Being running straight through

them all;

there too, are many realms original,all different from one another.

85. The realms of Being are all too

inconceivable and inscrutable.

They make themselves felt in the

continuous State of Being.

86. The power of those subtle and

divine realms is all itself, matchless

and unique.

87. The art and beauty of each State

of Being is different.

Oh! that ultimate State of Being is

beyond description.

88. How blest I feel, in the heart, to

have the State of Being!

I bow often to the Being with love

and gratitude.

Closing Prayer

By Shri Mota Maharaj,

Take me Lord! Under Thy wing

As mother bird her fledgling.Stretch Thy gracious saving hand

To redeem this fallen soul.

The noble thoughts I think,

The brave words I speak,

Let them be revealed in action;

Make my mind, words, and heart

unified.

For all whom fate has cast me with,

Let my heart be filled with love,

Though insults are hurled,Let my love flow to them.

Let me struggle hard to raise

The lower urges that drag me down;

Thy grace alone can help me there

And to come under your protection.

Let the lower impulses of the mind,

Wicked surges of the vital self,

Distracting doubts of the intellect

Be dissolved intoWilling submission to Thee.

Oh Lord! Let me look as I am,

Let my mind be opened fully

So that, I look as I am.

Let nothing discordant with

The lofty things I cherish

Be done by me in word and deed.

Lord give me that strength of will.

Let my heart have reverence deep

For all where virtue, love reside,

Let my heart run to all

That is virtuous and the devotional.

And this to crown them all;

Merge my mind and heart,

My body and soul

In the great ocean of love That Thou

really art,

And raise white heaving waves in me

Of devotion for Thee in my heart.


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Hari Om Tat Sat: the divine sound, by Osho


Maneesha, Hari Om Tat Sat: the

divine sound - that is the truth... It is

one of the mahavakyas, the great

sayings which have been embedded

in the hearts of the mystics since

eternity. It is not somethingtheoretical, not something

philosophical, it is something

existential.

Those who have gone within

themselves have always heard a

strange sound, which can only be

called the sound of existence itself. It

is difficult to reduce that sound into

language. Hence for centuries, as far

back as we can go, Om, the sound,

has been represented not by anyalphabetical word but by a symbol.

That symbol is beyond any alphabet.

It does not belong to any language.

Hence the Tibetans can use it, the

people who are writing in Sanskrit

can use it; Mahavira can use it, who

was using a language called Prakrit;

Gautam Buddha can use it, who was

speaking in a language called Pali.

There is no other symbol in thewhole world which does not belong

to any particular language, but is

simply symbolic of a certain

experience that can happen to

anyone. And why have they not

reduced it to some linguistic form? It

is not without reason.

The sound of Om is heard only

when your mind is completely silent,

when you have gone beyond all

language, all thinking, when there is

pure silence, not even a ripple.

Suddenly you hear a music. There is

no instrument playing it. It seems it

is simply the very heartbeat ofexistence. Thats why it doesnt

matter whether someone is a

Buddhist or a Hindu or a Jaina. It

does not depend on your

philosophy, on your religion. It

depends on the depth of your reach

towards your very inner center.

There, suddenly, you are

overwhelmed.

It is not exactly Om, but Omcomes the closest to expressing the

sound. And the sound has been

called the divine sound because it is

not man-made. It is eternally

herenow. Whoever wants to enter

into the stream of eternal existence

is bound to hear it. It says nothing,

but it vibrates your being to such

joy, to such celebration, to such

dance that you have never dreamt of

before.

master thief because it simply steals

your very heart forever. Then you

are part of the existence and you are

no longer a separate personality.

You are not. Existence is.

Certainly this can be done only

by a master thief: you are

completely stolen, absorbed, not

even a mark is left behind. Those

who have used the words Hari Om

would rather say that it is the divine

sound. My own preference is to say

that it is the master thief sound,

which has stolen millions of hearts.

But whatever you say, one thingis certain: Tat Sat. Tat means that,

and sat means truth.

This sound of Om is our very truth,

is our very being. We are made of it

The whole existence vibrates, and

through different vibrations of the

same sound there are different

things, but they are simply different

vibrations. A certain vibration

creates a tree, another vibration

creates a bird, another vibrationcreates a man, but the whole

existence, according to the mystics,

is made of sound. This sound is

certainly the most sacred, the most

divine, because there is nothing

more beautiful, nothing more

ecstatic. Once you have heard it,

even from far away... just a glimpse

and you will never be the same

person again.

All that we are searching for in

meditations is nothing but this

master thief. We are searching in

our being: what kind of dance, what

kind of music goes on there in the

living center of your life. Strangely

enough all those who have entered

in have found the same answer,

without exception - Hari Om Tat

Sat.

The word hari is used as one of

the names of God. I dont want to

bring God in; I want to avoid God

completely because it brings all

kinds of lies behind it. Nobody has

ever experienced any God. There is

no evidence, no proof, no argument

to support it. It is an absolutely

useless hypothesis - not only

useless, but immensely harmful,because so much bloodshed has

happened because of the name God.

It is time that we forget the word

and start using something else fresh.

The word hari in itself has

another meaning which is far more

beautiful than the word God. Hari in

Sanskrit means the thief. And the

sound of Om, once you come close

to it, certainly proves to be the

Osho


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Supplement to Reality in Forty Verses, by Sri Ramana


Sri Ramana Maharshi

Reality in Forty VersesSupplement

to the Forty Verses, part 2

An excerpt from the Collected

Works of Ramana Maharshi by

Arthur Osborne. There is an

excellent website for Ramana

Ashram that includes many photos

and all of Sri Ramana's works. Visit

them online at

www.ramanamaharshi.org21. Please explain to me what is

that great mirror in which the whole

world is reflected. What is the heart

of all individuals in the world?,

Rama once asked Sage Vasishta,

The latter replied, When one

thinks about it, it appears that the

heart of all individuals in the world

is twofold.

22. Listen to the characteristics of

these two, of which one is to beaccepted and the other rejected. The

organ which is called the heart

which is situated in a particular

place in the chest of the physical

body is to be rejected. The heart

which is of the form of

consciousness is what is to be

accepted. It is both within and

without yet it has no inside or

outside.

23. This is the important

(spiritual) heart. All this is situated

within it. It is the mirror of all

things and the abode of all wealth.

Therefore, it is said that

consciousness alone is the heart of

all beings. It is not a small part of

the perishable body which is

insentient like a stone.

24. Therefore, the practice of

merging the ego in that pure heart

of the nature of consciousness leads

to stilling the vital air (vayu) and

the latent impressions of the mind

(vasanas).

25. Through constant,

uninterupted meditation in the

heart: That consciousness which is

devoid of all adjuncts, that Siva, I

am removes all attachments from

the mind.

26. Having understood the various

states and always holding firmly at

heart to the supreme state which is

above them and free from delusion

play your part in the world (as on a

stage). O hero! Having realized in

the Heart that which underlies all

appearances, never forget it. Then

play your (allotted) part in the

world, O hero, acting as though

attached to it.

27. With simulated zeal and joy,

excitement and hatred, initiative

and effort play your part in the

world i attachment, O hero. Having

obtained release from all kinds of

bondage having gained equanimity

in all situations and performing

outward actions according to your

part, O hero, play your part as you

like in the world.

28. Proclaim that he who is

established in Truth through

knowledge of the Self and has

destroyed the latent impressions ofthe (five) sense organs through that

knowledge, is the fire of

knowledge, the possessor of the

thunderbolt of knowledge, the

destroyer of time, the hero who has

overcome death.

29. Know that illumination,

intelligence and strength develop

spontaneously in those who have

realized Truth, just as with coming

of spring beauty and other qualities

embellish the earth.

30. The mind whose impressions

(vasanas) have been destroyed is

not engaged in activity even when

it performs actions; it is like those

who listen to a story absent-

mindedly. The mind which is

crowded with them is engaged in

activity even when it does not

perform actions; it is like one who,

while lying still (in sleep), climbs a

hill and falls into a pit in his dream

31. To one who is sleeping in a cart

the movement of the cart, its

stopping and its being left alone are

the same. (Similarly) to the true

Sage who is asleep inside the gross

body, activity, contemplation and

sleep are (the same).

32. Beyond the reach of those who

experience the waking, dream and

sleep states there is a state of

waking-sleep known as turiya

(literally the fourth, meaning

transcendental experience). As that

state alone is real and as the other

three which appear are unreal,

know that turiya is itself (turiyatita

(beyond turiya).


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courtesan flattery to free himself

from bondage.

38. Who is there besides the Self?

What does it matter whether one ispraised or blamed? Without

differentiating between oneself and

others and without swerving from

nes

39. Retain at heart always the sense

of non-duality, but never express it

in action. My son, the sense of non-

duality may apply to the three

worlds, but it is not to be used

towards the Guru.

40. I will proclaim truly the essenceof the conclusion arrived at by all

the Vedantic texts. It is that if the

ego dies and the I becomes That

(Brahman), that I which is of the

form of consciousness alone

remains.

Supplement to Reality in Forty Verses, by Sri Ramana


33. If one says that the Sage is freefrom the accumulated karma from

past actions (sanchita) and the

karma now being mode (agami) but

is subject to the karma that is to be

worked out in this life (prarabdha)

that is only to satisfy others who

ask about it, Know that just as none

of a mans wives can remain

unwidowed on his death so when

the doer is gone none of the three

forms of karma can survive.

34. Wives, children and others

form the family of the unlearned,

but know that in the minds of the

learned there are not one but many

families consisting of books, and

these form obstacles to their

spiritual progress.

35. What is the use of learning for

those who do not seek the source of

their birth and attempt to erase thewrit of Fate? They are like a

gramophone. Tell me, Lord of

Sonagiri (Arunachala), what else

are they?

36. Those who are not learned are

saved from the misfortune of those

who have learning but no humility.

They are saved from the clutches of

the monster of pride, as well as

from the disease of wandering

thoughts and words, and fromrunning about seeking wealth and

fame. Know it is not from one evil

alone that they are saved.

37. Though he may reject all the

worlds and have all the scriptures

at his finger tips, it is hard for one

who is enthralled by the vile

Sri Ramana Maharshi

(continued)

The Truth Is, by Sri H.W.L.

Poonja

An excerpt from, page 437.

Om is the name of God, of Reality,

and is always chanted to cleanse

body, tongue, and mind. Chant Om

at the beginning and end of the

waking state.

Om is that vibration in which

millions of planets hang. Inquiry is

only through the mind and this

mind is in the vibration. Om is

vibration taking you to your

Source, Om takes you to Being.

To chant Om as long as possible is

one way to empty the mind because

it pumps all the vasanas and desires

out of the heart. Then sit inmeditation as long as possible and

you will win freedom.

This Om was picked up by

Christians and called Amen, and by

the Muslims who call it Ammin.

They are both forms of Om.

Om is Brahman is Sat-chit-ananda,

contemplation on Om is

contemplation on Self.

PapajiSri H.W.L. Poonja

GANGAJIa disciple of Papaji

who was a disciple of

Sri Ramana Maharshi

COMING TO TORONTO

August 2003

905-884-3362


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Naam or Word, by Kirpal Singh


Manjusris Summation:

Thereupon, the blessed Lord,

sitting upon his throne in the midst

of the Tathagatas and highest

Bodhisattva-Mahasattvas from all

the Buddha-lands, manifested hisTranscendent Glory surpassing

them all. From his hands and feet

and body radiated supernal beams

of light that rested upon the crowns

of each Tathagata, Bodhisattva-

Mahasattva, and Prince of the

Dharma; in all the ten quarters of

the universes, went forth rays of

glorious brightness that converged

upon the crown of the Lord Buddha

and upon the crowns of all the

Tathagatas, Bodhisattva-

Mahasattvas and Arhats present in

the assembly. At the same time all

the trees of the Jeta Park, and all the

waves lapping on the shores of its

lakes, were singing with the music

of the Dharma, and all the

intersecting rays of brightness were

like a net of splendor set with

jewels and over-reaching them all.

Such a marvelous sight had never

been imagined and held them all in

silence and awe. Unwittingly, they

passed into the blissful peace of the

Diamond Samadhi and upon them

all, there fell like a gentle rain, the

soft petals of many different colored

lotus blossoms - blue and crimson,

yellow and white - all blending

together and being reflected into the

open space of heaven in all the tints

of the spectrum. Moreover, all the

differentiations of mountains and

seas and rivers and forests of theSaha World blended into one

another and faded away leaving

only the flower - adorned unity of

the Primal Cosmos, not dead and

inert but alive with rhythmic life

and light, vibrant with

transcendental sound of songs and

rhymes, melodiously rising and

falling and merging and then fading

away into silence.

qadim (the Ancient Sound), and the

Kalma or Word, Nida-e-Asmani

(the Sound coming down from

Heaven). The fourteen Tabaqs

(regions) were made by the Kalma -

the Word.

Khawaja Hafiz, a great divine,

says:

From the turret of the Heaven, a

call bids thee Home, but fallen into

the snares thou listeneth not. No one

knows where the Mansion of the

Beloved lies, but sure enough, the

chiming of the bells proceeds

therefrom.Again,

Take the stop-cock from thy ears,

and hear thou the voice of

emancipation coming to thee. Attach

yourself not to the material world.

The elixir of life is showering from

above.

The beat of Love while sounding in

the Heavens, sends blessings to the

souls of the devotees.

Jalaluddin Rumi, in his Masnavi,says: Grow not skeptical, but

attune thyself to the Sound coming

down from the Heavens. Thy soul

shall have revelations from afar.

What are these? the glimpses of the

Unrevealed. Were I to speak of these

sweet melodies, even the dead shall

rise from their graves.

Again,

Rise above the horizon, O bravesoul, and hear the Melodious Song

coming from the highest heaven.

Prophet Mohammed said that he

heard the Voice of God as any

other sound.

Shah Niaz, another Muslim

devotee, says: Soul is the Will and

the Secret of God. Its meditation is

carried on without the help of

tongue and palate. Alas! Thou art

ISLAM

Among the Muslim Sufis, it is

known as Sultan-ul-Azkar (the king

of prayers). Another order of Sufis

call it Saut-i-Sarmadi, (the Divine

Song). They also call it Kalam-i-

Kirpal SinghExcerpts from Naam or

Word, by Kirpal Singh

99 names of God


10/12

Sri Caitanya-Caritamrta, p. xi, by A.C. Bhaktivedanta Swami


stuck fast in the physical bondage

and do not hear the Holy Sound of

God. My Beloved is speaking to

thee all the while, but woe to thee

for thou heareth not the Voice.

Again,Sri Caitanya-Caritamrta, p. xi, by

A.C. Bhaktivedanta Swami

Prabhupada

Lord Caitanya instructed the mass

of people in the skhya philosophyof acintyabhedabheda-tattva, which

maintains that the Supreme Lord is

simultaneously one with and

different from His creation. Lord

Caitanya taught this philosophy

through the chanting of the holy

name of the Lord. He taught that

the holy name of the Lord is the

sound incarnation of the Lord and

that since the Lord is the absolute

whole, there is no difference

between His holy name and His

transcendental form. Thus by

chanting the holy name of the Lord

one can directly associate with the

Supreme Lord by sound vibration.

As one practices this sound

vibration, he passes through three

stages of development: the

offensive stage, the clearing stage

and the transcendental stage. In theoffensive stage one may desire all

kinds of material happiness, but in

the second stage one becomes clear

of all material contamination. When

one is situated on the transcendental

stage, he attains the most coveted

positionthe stage of loving God.

Lord Caitanya taught that this is the

highest stage of perfection for

human beings.

Sri Caitanya-caritmrta, p.xxv,

by A.C. Bhaktivedanta Swami Prabhupada

In Srimad-Bhgavatam there is a

great deal of information given

about the Vaikuntha planetary

systems which are beyond the

material universe. Similarly, a great

deal of inconceivable information

is given in Caitanya-caritmrta.

Any attempt to arrive at this

information through experimental

knowledge is not possible. The

knowledge simply has to be

accepted. According to the Vedic

method, sabda, or transcendentalsound, is regarded as evidence.

Sound is very important in Vedic

understanding, for, if it is pure, it is

accepted as authoritative. Even in

the material world we accept a

great deal of information which is

sent thousands of miles by

telephone or radio. In this way we

also accept sound as evidence in

our daily lives. Although we cannot

see the informant, we accept his

information as valid on the basis of

sound. Sound vibration then is very

important in the transmission of

Vedic knowledge.

Excerpts from

Naam or Word,by Kirpal Singh

(continued)

The Kabah in Mecca

A.C. Bhaktivedanta Swami

Maha Mantra

Hare Krishna, Hare Krishna,

Krishna Krishna Hare Hare

Hare Rama Hare Rama

Rama Rama Hare Hare

The whole universe is resounding

with the Sound, and thou hast only

to open the door of thine ears. For

opening the ears, it is sufficient to

stop hearing the outer sounds. If

you do this, you will hear the

perpetual and unending Sound. It

is infinite and has no beginning

nor end, and on account of that, It

is called Anhad (i.e., without any

limits). Without this Word - the

Eternal Sound - an expression ofthe Infinite, the world could not

have come into existence. Hold

communion with the Melodious

Sound and lose yourself in it, O

wise man. O God! Show me that

place from where the Kalma

(Sound Principle) proceedeth

without Words.


11/12

Yoga Sutras of Patanjali, by Baba Haridas


Yoga Sutras of Patanjali,

by Baba Haridas

Sutra27

Tasya vachakah prai

Om is the word denoting God

(Ishvara).

tasya His

vchakah denotes, signifies

pranavah the word Om

The word pranava is made by

pra, which means excellently and

nava which means newness.

Pranava thus means the most

excellent, eternally new principle,

the ever-present moment, which is

the mantra Om.

The word Om denotes Ishvara .Ishvara is the supreme God, which

is signified by the word Om. What

is the relationship between

significance and the signifier? Is it

a conventional relationship that is

created by the human mind, or is it

a relationship like father and son,

or lamp and its light, which are

permanent and cannot be altered in

any way? This man is the father of

that boy, and that boy is the son of

this man. The relationship of father

and son never changes. The son

never becomes the nephew or the

brother of his father. In the same

way, pranava (Om) indicates

Ishvara It is not a conventional

relationship, created by the mind. It

is a permanent relationship like

light signifies a lamp.

How is the relationship of Om

and Ishvara eternal? Ishvara is the

infinite, all-powerful Lord of

creation. Om is the primal sound,

the primordial energy of creationthat exists prior to the manifest

activities of the three gunas. The

relationship between Ishvara and

Om is therefore eternal, as the

Creator and the energy of creation

cannot be separated.

If the relationship between a word

and its meaning is eternal, natural,

and not created by the human mind,

then the word will signify the

object. Om signifies Ishvara. Themeaning of Om is Ishvara, the

sound of Om is the primordial

sound of creation, which is Ishvara

and perfect concentration on Om

brings the realization of Ishvara.

Ishvara is the union of purusha

and prakriti. In that union, the

creative energy, which is Om, also

exists eternally. Ishvaras presence

is experienced through His name,

Om.

Ishvara and Om, the Lord of

creation and the energy of creation,

exist before creation and also

permeate the creation. The sound

vibration is the vehicle for the

manifestation of the subtle

essences.

Sound is an evolute of prakriti

and subject to creation and

dissolution. The sound of \ (Om,

also spelled A-U-M) has four parts:

(A, pronounced as awe)

represents Brahm, the creative

aspect of God; (U, pronounced asoo in tooth) represents Vishnu,

the sustaining energy of God; and

(M, pronounced as m in um)

represents Shiva, the destructive

energy of God. These three energies

change according to the cycle of

creation and dissolution of the

manifest universe, whereas the

fourth aspect of \, which is the

half mora of Om, represents theeternal, absolute, immutable,

transcendent knowledge. It is a

sound beyond the three, and is

vocalized in the continuing nasal

reverberation of the sound Om.

Baba Haridas

inner peace28th Annual Yoga Retreat

(30 min. N of Toronto)

with

Baba HaridasAug 27 - Aug. 31, 2003

Ashtanga Yoga Fellowship

1-888-440-0849

\

ONE-ness

A day of Chanting

and

Spiritual Enhancement

to celebrate

the Autumnal Equinox

when the forces of light and

darkness come into

a momentary balance.

(30 min N of Toronto)

Saturday Sept. 20, 2003

10:30 am to 9:30 pm

905-841-8565


12/12


Summer of 2003:

Full Moon Implications: The Full

Moon brings a heightened awareness

of the pulls and attachments of both

past and present. It is a potent time to

secure our 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.

New Moon Implications: 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.

The Meditations: there will be

chanting, reading from spiritual texts,

more chanting, and then a pot luck

vegetarian dinner. Everyone is

requested to bring something for the

meal, but if you cannot do so, you are

still welcome. There is no charge for

the evening.

Locations for Meditation: If you

need transportation call Robin at 905-

841-8565.

1. Alain Passenauds home inToronto, 517 Pape St. at the corner of

Dingwall (use the side entrance on

Dingwall). Alains phone number is

416-465-5263.

2. Tanis Hargraves home (905-853-

2966), 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.

3. Robin Armstrongs home (905-

841-8565), 40 minutes north of

Toronto in Aurora (5 minutes fromthe Go Station). His address is 91 B

Edward St. From Toronto drive North

on Hwy 404, West on Aurora Rd, S

(left) on Berczy (the first street after

the Go Station-train tracks), turn right

on the second street and then a quick

left. The white building on your left is

the place with parking on the side.

Calendar:

Sunday Night, June 29, 2003 at 7:00

pm: New Moon Meditation and

Chanting of Hari Om. This evening

of chanting and meditation will be

held at Robin Armstrongs home. (The

actual New Moon is at 2:39 pm EDT.)

Saturday Night, July 12, 2003 at

7:00 pm: Full Moon Meditation and



held at Robin Armstrong's home. (The

actual Full Moon is at 3:21 pm EDT,

July 13.)Monday Night, July 28, 2003 at 7:00





actual New Moon is at 2:53 am EDT,

July 29.)

Monday Night, Aug. 11, 2003 at 7:00

pm: Full Moon Meditation and



held at Alain Passenauds home. (The

actual Full Moon is at 0:48 am EDT,

Aug. 12.)

Tuesday Night, Aug. 26, 2003 at 7:00





actual New Moon is at 1:26 pm EDT,

Aug. 27.)

Tuesday Night, Sep. 9, 2003 at 7:00

pm: Full Moon Meditation and



held at Alain Passenauds home. (The

actual Full Moon is at 12:36 pm EDT,

Sep.10.)

Saturday, Sept. 20, 2003 at 10:00 am

to 9:30 pm: Oneness: A Day of

Chanting and Spiritual

Enhancement to celebrate the

Autumnal Equinox. This event like

last Junes will be held at Tanis

Hargraves home in Aurora.

Tuesday Night, Sep. 23, 2003 at 7:00

pm: Autumnal Equinox Chanting o

Hari Om. The Autumnal Equinox is

a time when the forces of light and

darkness are momentarily in balance.

It occurs in the midst of the most

intense and rapid changes of darkness

into light. Chanting at such a time

powerfully implants the name of God

into our life and it inspires receptivity

towards the light within. It enhances

divine sensitivity within ourselves and

our relationships.

We will chant Hari Om for 3 hours

without stopping. This will build an

intensity that will stay with you

throughout the Fall. As darkness

increases so does receptivity. Be open

to the Oneness within and to the same

Oneness within everyone.

It is not yet determined where

this evening of chanting and

meditation will be held. Call 905-841-

8565 to confirm. (The Equinox is at

8:00 pm EST during our chanting!)

Thursday Night, Sep. 25, 2003 at

7:00 pm: New Moon Meditation and




actual New Moon is at 11:09 pm EDT.

UPCOMING MEDITATION AND HARI OM CHANTING EVENTS

Chanting Hari Om V2#2-Jun03

Documents

Transcript of Chanting Hari Om V2#2-Jun03