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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
Page 4 Chanting Hari Om, V.2 #2, June 21, 2003
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
Page 5V.2 #2, June 21, 2003, Chanting Hari Om
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
Page 6 Chanting Hari Om, V.2 #2, June 21, 2003
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
Page 7V.2 #2, June 21, 2003, Chanting Hari Om
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
Page 8 Chanting Hari Om, V.2 #2, June 21, 2003
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
Page 9V.2 #2, June 21, 2003, Chanting Hari Om
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
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Sri Caitanya-Caritamrta, p. xi, by A.C. Bhaktivedanta Swami
Page 10 Chanting Hari Om, V.2 #2, June 21, 2003
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.
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Yoga Sutras of Patanjali, by Baba Haridas
Page 11V.2 #2, June 21, 2003, Chanting Hari Om
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
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Page 12 Chanting Hari Om, V.2 #2, June 21, 2003
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
Chanting of Hari Om. This evening
of chanting and meditation will be
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
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 2:53 am EDT,
July 29.)
Monday Night, Aug. 11, 2003 at 7:00
pm: Full Moon Meditation and
Chanting of Hari Om. This evening
of chanting and meditation will be
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
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 1:26 pm EDT,
Aug. 27.)
Tuesday Night, Sep. 9, 2003 at 7:00
pm: Full Moon Meditation and
Chanting of Hari Om. This evening
of chanting and meditation will be
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
Chanting of Hari Om. This evening
of chanting and meditation will be
held at Robin Armstrongs home. (The
actual New Moon is at 11:09 pm EDT.
UPCOMING MEDITATION AND HARI OM CHANTING EVENTS