Chanting Hari Om V1#4-Aug02

[email protected] Volume 1 Issue 4 August 15, 2002

There are many ways to establish your mantra in your heart and mind, so that it can function continuously. When your consciousness of the mantra becomes permanent and continuous 24 hours a day and 365 days a year, you are There! Anything that helps to increase your emotional identification and familiarity with God and your mantra, will further the intensity of your sadhana. Chanting vocally out loud is the first and most common way. Humming your chant quietly to yourself when you cannot vocalize is the second method. The third means of chanting is mentally. Mental chanting is very powerful, but unless you are firmly concentrated in this process the mind can wander. If it does, then return to chanting out loud. Another way to increase your relationship to your mantra is to write it out. The most common method is simply writing out lines of your mantra. Take a blank sheet and start hand writing Hari Om Hari Om Hari Om Hari Om Hari Om Hari Om…….. Continue writing until the entire page is filled. The result is a visual document or testament of your chanting. It will have a very powerful visual effect on you and your

Written Chanting by Robin Armstrong

environment. It will have a healing vibration that affirms the Spirit. These lines can also be written out into symbolical designs or images, making a picture of your mantra. The challenge for this issue of the newsletter is for you to write out a page of Hari Om, or whatever mantra you may be using.

Attached is an example of one page of Hari Om written out 648 times. If you can chant out loud while you are writing, you will double up your sadhana and increase the effect again.

Chanting Hari Om Page 2 V1 #4, Aug 15, 2002

This is an excerpt from a 99 page document put out by the Hariwani Trust entitled “Pujya Mota Jeevan Darshan”. This document is a full biography of Mota, complete with pictures. The author is not mentioned. Their website is www.pujyamota.com.

I am That

During his first visit, Chunilal was surprised at Dadaji's

effusion:

"I am Saibaba of Shirdi,

I am the Swami of Akalkot."

(They were all well-known saints of India. Two were Muslims.)

Chunilal could not, at first, believe in the truth of that claim. Many years after, however, when

he had grown into a highly advanced sadhak, he had graphic visions of those saints and could discern his Dada in their hearts.

It was then that he saw that Dada's utterances were not

hollow boasts and that by self-realization the saints were

identical in spirit. That broadened his outlook. Without any constraint he met them and rose in stature by the meetings.

The Antyaja Seva Mandal opened in 1928 a new Ashram to provide free food, residence, and education to Antyaja (untouchable) boys at Bodal, a small village in Kheda District. Shree Vallabhbhai Patel performed the opening

The Life and Sadhana of Mota Maharaj (Bhagat)

Take a memorable quote from this article (a pull quote) to pique your reader's interest.

I am Upasani Maharaj,

I am Tejuddin Baba.


The Life and Sadhana of Mota Maharaj (Bhagat)

ceremony. (Later he was entitled 'Sardar' by the people. He made a name in history by saving India from becoming a huge Balkanized region. When India became independent in 1947, the British rulers with just the non-chalant advice to join with either Bharat or Pakistan also gave about 600 subordinate native states. Sardar Vallabhbhai, however, competently managed to amalgamate almost all of them into one compact Bharat.) It was a celebration day that ended with a feast. What with the preparation for the occasion and what with the service at the feast etc., the workers, tired and jaded, could go to sleep only after midnight.

Within an hour they were roused by a commotion. One of them, Bhagat in fact, was crying very loudly, "Hari Om, Hari Om," to ease the torture he was suffering from. For the night rest he had gone a little away from the crowd. Two seniors, Thakkar 'Bapa' (Bapa - father; of the downtrodden Bhills and Antyajas) and Shree Srikant, Vice-president of Bhil Seva Mandal, also went there and they slept on both the sides of Bhagat. Strange, that a deadly viper had chosen the man sleeping in the middle for his deadly bite. Stranger still, that the victim, instead of giving way to howls and tears, was uttering very loudly and incessantly the chant 'Hari Om', intensely absorbed in the chant he was hardly conscious of anything

immediately reminded of a related observation of Mahatma Gandhi made many years earlier. The Mahatma Gandhi had stated that it was of superb importance to see that a snake-bitten man did not lose his consciousness. Even beating him repeatedly to save him from stupor was a merciful non-violent act. This sudden remembrance made Bhagat resolve to keep up his consciousness at any cost. Hence his do-or-die attempt at loud incessant chanting, and hence its finale in that constant uninterrupted remembrance of God which was so much after Bhagat's heart. Was this snake - bite then a calamity, a curse? It was in fact a boon. Bhagat had gone to Bodal only to attend the celebration. He returned to Nadiad loaded with the gift of a great fillip to his spiritual progress.

Take a memorable quote from this article (a pull quote) to pique your reader's interest.

else. Popular remedies were tried. They failed. Snake charmers came. They could do nothing. Somebody suggested the use of neem (herbal) leaves. If they tasted bitter, there was a hope of recovery. Bhagat said he was accustomed to eating neem leaves and would not even otherwise find them bitter. Quick medical aid was impossible in that small village or nearly. No vehicle to take him quickly to the nearest railway station, eight miles away was available. After ages, therefore, he was taken to the Missionary Charitable Hospital at Anand. Dr. Cook was well known all around for his very loving and serviceable nature. (The people honored him by arranging a public function when later he retired.) He extracted the poison. He was a devout Christian and could understand the significance of the chant. He said the patient was able to keep up his life for that long time only by the grace of God invoked by his chant. The poison, he declared, was otherwise deadly enough to kill any man in no time.

Even this near-rebirth of Bhagat has an unhappy aftermath. For many years he had to take a cold bath thrice or four times a day to cool his body. And yet this tale is an example of the God's favour in His unique way.

The very instant of the bite Bhagat had a brain wave. (Who sent it but God?) He was


T h e B l a c k R o o m i n K u m b a k o n a m This is the room in Tamil Nadu (South India) where I spent 13 months inside without coming out. The windows are barred, shuttered closed and covered by cloth to prevent light from coming in. Food was put in through the little opening with a small door on each side.

I n s i d e t h e B l a c k R o o m i n K u m b a k o n a m The bed is in the center of the room… a concrete slab on a wood frame with an upward support for a mosquito net. A simple mattress was put on the concrete for sleeping. I could walk around the room in circles while I chanted and get some exercise. The dark table in the corner was for me to sit on and eat my meals (twice a day). Against the wall you can’t see was a little meditation area with Mota’s photo.

My Time in the Dark Room, by Kavita Thakrani Here at the ashram inside and outside facilities are very good. There is no trouble for devotees. Inside the dark room there is a lot of peace. Shree Mota has prepared these black rooms for us and he is very helpful to us. We can’t chant outside or at our homes, but here we can chant for eighteen to twenty hours a day. Hari Om. My Time in the Dark Room, By Hitesh Modi Pujya Shree Mota says whenever the chanting becomes continuous in your mind, then there will be a lot of peace in your mind. I frequently sit in the dark room but I have never had any significant changes in my mind until Jan. 13, 2001. At 9 PM there was suddenly a change in my mind. There were some few thoughts which had no value, and they stopped! My mind was absolutely free from thoughts. At 3 AM chanting started automatically. I can say that this is the blessing of Pujya Shree as I now have full confidence in my life. Creating a Black Room in Canada … the editor With this newsletter and our ongoing satsangs we hope to gather enough interested people to generate enough funds to create and run a Black Room here in Canada.

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


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 (Translated by Ptapbhai

Upadhyaya, edited by Robin Armstrong)

36. When the feeling of being prevails in the heart, All about, one will have the profound taste of perfection in the inner being. 37. In all and everything, in spite of the apparent ugliness, One will see beauty over-flowing there. 38. All the dealings of the world will be filled with cheerfulness; Such is the impact and power of the State of Being. 39. The State of Being is the end of the consciousness’s manifestation, The State of Being is filled to the brim with Total Void. 40. Naught in life is unknown to the Being. With a little contact, it comprehends everything down to its root. 41. Knowledge is contained in the Being. Devotion is complete in the Being. Action is born of the State of Being, Thus is the being the confluence of -- the Triune – knowledge, devotion, action.

42. From some unspeakable plane springs forth the State of Being, And in makes deep repeated impact on nature, 43.As it often comes into contact with it, This constant contact undoubtedly has its influence on nature. 44. This constant contact will transform Nature. 45. The Self is without form. It manifests as the unassuming State of Being, 46. When the State of Being becomes total and continuous in life, It becomes indeed, the director of life.

47. For such a State of Being, Nature becomes the proper medium in life, 48. An aspirant therefore should strive for the emergence Of the State of Being earnestly in life. 49. One should practice Sadhana with steadfastness in the heart, So that the State of Being gets intense And it manifests vigorously. 50. Actions are necessary for the being to take shape, One should perform all actions to propitiate God. 51. When the Being is dripping Himself Through the set work at hand, The work at once turns into sacrifice. 52. The work done in the sacrificial spirit, Though of Nature The State of Being plays an important role. 53. The Work is but an empty vessel to let The State of Being descend, The work indeed is the fit receptacle for the Being; Work makes one float on the current of life.

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


S w a m i S i v a n a n d a Benefits of Japa Excerpts from Japa Yoga by Swami Sivananda (p.19-20)

The mind is purified by constant Japa and worship. It is filled with good and pure thoughts. Repetition of Mantra and worship strengthen the good Samskaras. “As a man thinketh, so he becomes.” This is the psychological law. The mind of a man who trains himself in thinking good, holy thoughts, develops a tendency to think of good thoughts. His character is moulded and transformed by continued good thoughts. When the mind thinks of the image of the Lord during Japa and worship, the mental substance actually assumes the form of the image. The impression of the object is left in the mind. This is called Samskara. When the act is repeated very often the Samskaras gain strength by

repetition and a tendency or habit is formed in the mind. He who entertains thoughts of Divinity becomes transformed actually into the Divinity itself by constant thinking and meditation. His Bhava or disposition is purified and divinised. The meditator and the meditated, the worshipper and the worshipped, the thinker and the thought, become one and the same. This is Samadhi. This is the fruit of worship or Upasana or doing Japa.

WHAT IS MANTRA?

An excerpt from Mantras: Words of Power by Swami Sivananda Radha A mantra is a combination of sacred syllables which forms a nucleus of spiritual energy. This serves as a magnet to attract or a lens to focus spiritual vibrations. According to the Upanishads, the ancient scriptures of India, the original abode of the Mantra was the Parma Akasha or primaeval ether, the eternal and immutable substratum of the universe, out of which, in the uttering of the primal sound Vach, the universe itself was created. (This same account is found in the Gospel of St. John, "In the beginning was the Word.") The Mantras existed

within this ether and were there directly perceived by the ancient Rishis, or seers, who translated them into an audible pattern of words, rhythm and melody. The root man in the word Mantra means in Sanskrit "to think"; tra comes from trai, meaning "to protect or free from the bondage of samsara or the phenomenal world." Therefore Mantra means, "the thought that liberates and protects." But there are many levels of meaning in a Mantra which must be experienced to be truly understood. An intellectual explanation encompasses only a very small part of its meaning. The chanting or recitation of mantras activates and accelerates the creative spiritual force, promoting harmony in all parts of the human being. The devotee is gradually converted into a living center of spiritual vibration which is attuned to some other center of vibration vastly more powerful. This energy can be appropriated and directed for the benefit of the one who uses it and that of others.

He who entertains thoughts of Divinity becomes

transformed actually into the Divinity itself by

constant thinking and meditation.


Sri Ramana Maharshi Reality In Forty Verses (continued) By Ramana Maharshi, excerpts from The Collected Works of Ramana Maharshi, edited 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.ramana-maharshi.org 22. How is it possible for the mind to know the Lord, who imparts His light to the mind and shines within the mind, except by turning the mind inward and fixing it in the Lord? 23. This body does not say ‘I’. Nobody says “I did not exist during sleep’. Once the ‘I’ arises everything arises. Enquire with a keen mind whence this ‘I’ arises.

24. The inert body does not say ‘I’. Being-Consciousness does not rise (and set). Between them and limited to the measure of the body something emerges as ‘I’. It is this that is known as the knot (granthi) between the consciousness and the inert and also as bondage, individual being, subtle body, ego, the samsara, mind. This know. 25. Attaching itself to a form (that is, the body) this formless ghost of an ego comes into existence. Attaching itself to a form it endures. Attaching itself to a form it feeds (experiences) and grows. On relinquishing one form it attaches itself to another. But when sought after it takes to flight. This know. 26. If the ego is, everything else is too. If the ego is not, nothing else is. Indeed the ego is everything. Therefore the enquiry what it is really means giving up everything. This know. 27. The state in which the ‘I’ does not arise is the state of being ‘That’. Without seeking the place from which the ‘I’ arises, how is one to bring about the extinction of oneself characterized by the non-arising of the ‘I’? And without effecting that extinction how is one to abide in one’s true State in which one is That? Answer me.

28. Just as one would dive into water to see (recover) an article (which had fallen in) one should dive deep into oneself with speech and breath restrained, and find out the place from which the ‘I’ arises. This know. 29. Seeking the source of the ‘I’ inwardly, with the inturned mind, without uttering the word ‘I’ is the true path of Knowledge. Meditation on ‘‘I’ am not this’, ‘I am that’ may be auxiliary but cannot be the enquiry. 30. When the mind, turning inward, inquires, ‘Who am I?’ and reaches the heart, that which is ‘I’ (ego) sinks crestfallen and the One (Self) appears of its own accord as ‘I-I’. Though it appears thus it is not the ego; it is the Whole. It is the real self. 31. To one who has destroyed himself (his ego) and is awake to his nature as bliss, what remains to be accomplished? He does not see anything (as being) other than himself. Who can comprehend his state? 32. Although the scriptures proclaim ‘That thou art’ it is a sign of weakness to meditate: ‘I am not this but That’ instead of enquiring what one is and remaining so; for one is always That.

Rea l i ty in Fo r ty Ve r se s by Sr i Ramana Mahar sh i


Sri Ramana Maharshi Reality In Forty Verses (continued) 33. It is absurd to say either: ‘I have not realized the Self’ or ‘I have realized the Self’. Why? Are there two selves for one to be the object of the other? It is the experience of all that it (the Self) is one. 34. It is due to the illusion born of ignorance that, instead of real-izing that which is always the na-ture of every one and which shines in the heart and abiding as that, men dispute whether it is or is not, has form or not, is single or dual or neither. 35. To realize the Self which is always present and to remain as that is (the real) attainment. All other attainments are like those which appear in a dream. Are these real when one awakes? Will those who have got rid of delusion and are established in their true state be deluded again? 36. If we think, ‘I am the body’, the thought, ‘no, I am That’ will help us to abide as That; but should we keep on thinking that? Does (a man) keep on thinking he is a man? We are just That.

37. The precept; ‘duality while seeking and non-duality on at-tainment’ is not right. Who else is but the tenth man,1 both while anxiously searching for one’s Self and after attaining one’s Self? (1. This refers to a tradi-tional story of a party of ten fools who were traveling to-gether. They had to cross a river and on reaching the other shore wanted to check up whether all of them had got safely across. Each one counted in turn, but each one counted the nine others and for-got himself. So they thought the tenth man had been drowned and began to mourn him. Just then a traveler came past and asked them what was the matter. He at once saw the cause of their mis-take and in order to convince them he made them walk past him one by one, giving each a blow as he passed and telling them to count the strokes.

38. As long as we are the per-formers of actions we have to un-dergo their consequences but when, as a result of enquiring who is the performer, one knows one-self, the sense of being the performer is lost and one is set free from the three kinds of karma. The (resulting) state of Liberation is eternal.

39. It is only so long as the thought ‘I am bound’ continues that the thoughts of bondage and Liberation continue. When, through the enquiry ‘Who is bound?’ one sees (realizes) one’s Self, the ever-attained and eter-nally free Self alone remains. The thought of bondage does not remain, so how can the thought of Liberation?

40. It is said that Liberation is one of three kinds, with form, without form and with and with-out form, we say Liberation is the destruction of the ego which discusses whether it is with form, without form or with and without form.

Mount Arunachala

OM in Tamil

To realize the Self which is always present and to

remain as That is (the real) attainment.


K i r p a l S i n g h

Naam: What It Is? Excerpt from “Naam or Word”, by Kirpal Singh The various Khandas or Planes exist because of Naam and different Yugas or classifications of time owe their origin to Naam: “There is but one source to the different divisions of time and Universe. This has been revealed to me by the Master-soul. Naam is a great store-house of all that one may wish for. Why then should I move out for this or that?” …Gauri M.5.

Inner Dust: What it is? Excerpt form “Naam or Word”, by Kirpal Singh (p. 376) In the Sikh scriptures It is described as Eternal and Everlasting Naam or Word --- the Sound-current. “Nanak prays for the Sadhu’s dust, It is the precious Naam of God.” – Dhanasri M.5 “I would like to make my hair a tasseled fly-drive for the Saints, And bow in adoration unto them at the Til (still point in the body where His Radiant Form appears) and adorn my face with their Dust (light).” – Suhi M.5 This dust of Saints is in every one of us. We live by the Light of God within, technically known, as Charan Dhur or Dust of the Feet. It has in it the Sound principle or the Harmony --- the active life-principle that grants life everlasting. The dust of the Lord’s feet is a peerless gift that one can pray for and seek. The gods and goddesses, Rishis and Munis long for it. “I have adorned my forehead with the Dust of the Lord (Heaven’s Light). Even the Rishis, Munis, and the gods are far removed from It.” – Dhanasri Namdev In the ‘Dust of the Sadhus’ lies the merit of myriads of pilgrimages, fasts, and vigils and countless yogic disciplines. “One can acquire the merit of myriads of pilgrimages and yogic practices if one is able to secure the gift of dust from a Sadhu (Inner Light).” -- Sri Sag M.5

Alongside the “Dust of Saints’ feet”, we have references about the ‘Dust of Gur-sikhs’ feet’; that is of the true Sikhs or devoted disciples of the Master. “The lowly Nanak asks for the dust of the devoted disciples of the Master (Gur-sikh) Who himself practices the holy Word and instructs others to do the same.” – Gauri War M.4 This dust (Light and Sound of God) is an elixir of life that grants salvation – a life of bliss both here and hereafter.

A.C. Bhaktivedanta Swami Rules For Chanting An excerpt from “Chant And Be Happy” by A.C. Bhaktivedanta. There are no hard and fast rules for chanting Hare Krsna. The most wonderful thing about mantra meditation is that one may chant anywhere – at home, at work, driving in the car, or riding on the bus or subway. And one may chant at any time.


Swami Ramdas An excerpt from The Gospel of Swami Ramdas, by Swami Satchidananda p.366 “By vichara or discrimination you should distinguish the Real from the unreal, the imperishable from the perishable. The perishable and changing nature of the world attracts you so much, but does not give you any peace. So, instead of involving yourself in the impermanent and changing things, attune your mind always to the Real-the imperishable Truth. Attachment to the perishable brings distraction and sorrow. To detach the mind from worldly objects, vairagya or dispassion is necessary. Without vairagya the mind will repeatedly run after worldly objects and you cannot have any concentration on God. To control the mind you should constantly direct it towards the divine. This requires continuous practice.”

Namasmarana – A Universal Sadhana, By Sathya Sai Baba, a quote from his little but very important booklet entitled “Namasmarana”. 2. The Muslims pray in the Name of Allah, the Jews pray in the name of Jehovah, the Vaishnavites pray in the name of Shambhu. The one to whom prayers are offered in this man-ner is the One God for all man-kind, though He is addressed and prayed to by the different groups of people by different names. 3. Know that all Dharmas have One God, that all hearts are moti-vated by the same God and that all Names and Forms denote only One Godhead. Develop that ‘Ekabhav’, that attitude of unity and non-differentiation between Divine Names of all creeds, of all countries and of all Faiths. This is the Message of Love I bring to you, which I want you to under-stand and follow. Spread that love, live that Love. If that Love must grow in you and become deep and abiding, you have to do the spiritual practice of reciting Names of God, remembering His Love and His Mercy, His Maj-esty and His Glory.

Mantra can cure a cobra bite if faith in the Mantra

is strong enough.

Healing An excerpt from “Silence Speaks” by Baba HariDas (p. 57) Is there a system of healing or medicine which is superior? In each culture they have their own methods, and people have faith in these. Mantra can cure a cobra bite if faith in the Mantra is strong enough.

Swami Ramdas, May 9, 1929. An excerpt from Letters of Swami Ramdas, Vol-ume 1, p.82 Bhajan and Kirtan are going on in the Ashram morning and eve-ning, occasionally throughout the day and night. The best way to raise the mind above itself is to sing, or listen to, the songs glori-fying God.

B a b a H a r i d a s

Sathya Sai Baba


UPCOMING MEDITATION AND HARI OM CHANTING EVENTS:

Full Moon Implications: The Full Moon brings a heightened awareness of the pulls and at-tachments of both past and pre-sent. It is a potent time to secure our sense of oneness with each other. Group chanting and medi-tation 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 Moon’s are the peak points of subjective impressionability in the month. Receptivity to core in-sights and to God are accentu-ated. 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 com-panions are are great blessing.

The Meditations: there will be chanting, reading from spiritual texts, more chanting, and then a pot luck vegetarian dinner. Eve-ryone is requested to bring some-thing for the meal, but if you can-not do so, you are still welcome. There is no charge for the eve-ning.

Locations for Meditation: If you need transportation call Robin at 905-841-8565.

1. Alain Passenaud’s home, 517 Pape St. at the corner of Ding-wall (use the side entrance on

Dingwall). Alain’s phone number is 416-465-5263.

2. Tanis Hargrave's 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 Armstrong’s home (905-841-8565), 40 minutes north of Toronto in Aurora (5 minutes from the Go Station). His address is 91 B Edward St. From Toronto drive North on Hwy 404, West on Aurora Rd, S (left) on Bercsy (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:

Thursday Night, Aug. 22, 2002 at 7:00 pm: Full Moon Medita-tion and Chanting of Hari Om. This evening of chanting and meditation will be held at Alain Passenaud’s home.

Wed. Afternoon, Sept. 4, 2002 at 3:00 pm: Birthday celebra-tion of Pujya Sri Mota Maha-raj. Mota founded the Hari Om Ashrams with their black rooms. By so doing he gave spiritual seekers an opportunity to test their integrity and faith, by gain-ing a direct experience of silence. Those of us fortunate enough to have this experience are eternally grateful. Hari Om. At Robin’s.

Friday Night, Sept. 6, 2002 at 7:00 pm: New Moon Medita-tion and Chanting of Hari Om. This meditation will be held at Robin Armstrong’s home.

Friday Night, Sept. 20, 2002 at 7:00 pm: Full Moon Meditation and Chanting of Hari Om. This evening of chanting and meditation will be held at Alain Passenaud’s home.

Sunday Night, Sept. 22, 2002 at 10 pm: Autumnal Equinox Chanting of Hari Om. (Time of the equinox is 12:56 am.) The Autumnal Equinox is a time when the forces of light and darkness are momentarily in bal-ance. It occurs in the midst of the most intense and rapid changes of light into darkness. This is a time when the powers of individ-ual creativity and ego must begin to surrender to a greater receptiv-ity and the reality of Oneness. The energy around us and our thoughts at the exact moment of the Equinox have a most pro-found effect on the events and circumstances of the next six months. Chanting at such a time will remind us of our true rela-tionship to God and it will help us to qualify or sanctify our rela-tionships to each other. It inspires actions towards the light of all-inclusive Oneness. We will chant Hari Om for 3 hours without stopping as the ex-act equinox is at 12:56 am. This will build an sensitivity that will stay with us throughout the Fall. As light decreases so does indi-vidual-centred activity. Spiritual friends are a great blessing! This meditation will be held at Robin’s home.


Saturday Night, Oct. 5, 2002 at 7:00 pm: New Moon Medita-tion and Chanting of Hari Om. (exact time of New Moon is 7:17 am, Sunday Oct. 6)

This meditation will be held at Tanis Hargrave's home.

Sunday Night, Oct 20, 2002 at 7:00 pm: Full Moon Meditation and Chanting of Hari Om. (exact time of Full Moon eclipse is 3:20 am, Oct. 21)

This evening of chanting and meditation will be held at Alain Passenaud’s home.

Tuesday Night, Dec. 3, 2002 at 7:00 pm: New Moon Solar Eclipse Meditation and Chant-ing of Hari Om. (exact time of Solar eclipse is 2:34 am, Dec. 4.) At Tanis Hargrave's home. Thursday Night, Dec. 19, 2002 at 7:00 pm: Full Moon Medita-tion and Chanting of Hari Om. At Alain Passenaud’s home. Saturday Night, Dec. 21, 2002 at 7:00 pm. 3 hr Solstice chant at Robin’s home.

Chanting Hari Om

P.O. Box 5265, Station A, Toronto, ON. M5W 1N5 (e-mail: [email protected])

Sunday Night, Nov.3, 2002 at 7:00 pm: New Moon Meditation and Chanting of Hari Om. (Taurids meteor showers Sunday night. Time of New Moon is 3:34 pm, Nov. 4). This meditation will be held at Tanis Hargrave's home.

Tuesday Night, Nov. 19, 2002 at 7:00 pm: Full Moon Eclipse Meditation and Chanting of Hari Om. (exact time of Full Moon eclipse is 8:34 pm, Nov. 19) At Alain Passenaud’s home.

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