Chanting Hari Om V2#1-Feb03

8/3/2019 Chanting Hari Om V2#1-Feb03

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Volume 2 Issue 1 [email protected] Feb. 15, 2003

\ Chanting Hari Om\

Flower Chantingby Robin Armstrong

On Nov.3, 2002 we had a 12

hour day of chanting. It turned out

to be an incredible experience. The

style of chanting changed every

hour or so and the energy just kept

getting better as the day

progressed.

We chanted the call of themillennium for world peace. In this

chant we sang out the names of

Hari Om, Jehovah, Allah and

Adonai simultaneously. By

chanting the names of God of the

different religions we felt that we

were bringing them together in

peace, at least in our world! It felt

great!

In the afternoon we wentoutside, even though it was a cold

day, and we chanted the solar

system and then we chanted the

galaxy. Each person walked in a

circle around the sun. Each circle

was further away from the center,

just like the planets are from the

sun. As each person walked they

chanted a specific chant. Each

person moved at a different speed

and every time they took a step

they chanted a name of God and

threw rose petals as an offering. It

took some effort to find rose petals

in November but God was with us.

Our dancing and chanting wasmaking a sound mandala to God,

and the flower petals made their

own mandala on the ground. The

experience was happy, exhilarating

and really Divine! When was the

last time you move free of care and

threw flower petals in the air? For

me it was Nov. 3, 2002. The

experience put new meaning to the

term flower power!

We then joined together and

moved as a galaxy, chanting Hari

Om and blessing the Divine

Mother.

In the evening we created

another sound mandala but this

time in the comfort of Tanis house

We chanted the I Ching sending

blessings to our ancesters and to

the seasons of the year and the

signs of the zodiac.

This was a 12 hour experience

of Oneness. We were all grateful

and blissed out!

On June 21, 2003, the SummerSolstice, we will do it again.

Flower Power, Chanting Hari Om & throwing flower petals in the air


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The Life and Sadhana of Mota Maharaj (Bhagat)

Page 2 Chanting Hari Om, V.2 #1, Feb. 15, 2003

Mota Maharaj

Balayogiji

A kick from him

awakened the crocodile

from his samadhi.

Gurudakshina

Balayogiji stayed with Chunilal

at Hajimanzil first for about a

month and a half and then for

about two months and a half. As

his Gurudakshina (fee for spiritual

enlightenment), Balayogiji asked

Chunilal to take him on a

pilgrimage. (Pilgrimage means:

Formerly, students were not

charged anything for any kind of

tuition, but after they completedtheir courses they would give a

gift according to their means.

Here, in fact, the Guru himself

pays the fee for his tutorship.) But

he knew Chunilal was in financial

straits and, going out of his way

for one single day, he accepted

gifts from those who came to him

to darshan (holy sight). From that

amount Chunilal decided to take

his Guru to Dakore - a famous

pilgrim center, not far from

Nadiad. Balayogiji would often

speak in a secret language that

went over Chunilals head, but

somehow he pulled on with his

Guru. For instance, when they

started on their pilgrimage, the

Guru asked him to show him acrocodile. Crocodiles there are

in Gomtiji, (a very large pond

nearby) but not at my beck and

call! And really no crocodile

obliged Chunilal by coming up on

the surface. With anxiety,

therefore, Chunilal pointed out a

distant slightly visible floating

creature. You are an idiot,

Balayogiji broke out in anger

and want to make a fool of me

too! And he proceeded in a huff.Chunilal was sorely perturbed

and, not knowing what else to do,

he mutely followed the Guru.

On the bank of the Gomtiji, there

was a dharma-shala (a rent-free

lodging house. Provision of such

free house has been traditionally

regarded a dharma = duty). At a

lonely spot on the verandah

behind the back wall of that

dharma-shala there stretched out

at full length a tall, vigorous,

half-naked man. When they came

to him, See! This is a crocodile,

said Balayogiji. A kick from him

awakened the crocodile from

his samadhi. He opened his eyes,

at first suffused with anger at thedisturbance, but seeing Balayogiji

he softened and greeted him with

a smile and joined palms in the

Hindu fashion. Both of them fell

into a mystic talk.

Where are you now? asked

Balayogiji, In akasha (the sky),


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Time in Silence and Solitude in India

The Black Rooms

in Nadiad

This is the ashram that Motas guruBaliyogiji predicted he would build.

It is an awe inspiring environment.

There are 6 rooms in this ashram

and it has been functioning since

1955. Thats almost fifty years,

forty-eight to be exact. In this time

thousands of sincere sadhaks have

spent time alone chanting Hari Om,

thus fulfilling the prediction of

Baliyogiji.

The Prayer Room was the place

where everyone would come to pray

and chant on the days when sadhaks

entered or came out of the silence

room. This room was carefully built

around the banyan tree that Mota

used to climb and chant Hari Om in.

The banyan tree spreads out over

the entire ashram and the silence

rooms are built within the spaces

where there are no parts of the tree.

The largest banyan tree is 10 km

square in Calcutta.

Inside a Black Room in Nadiad Several Black Rooms at Nadiad

Inside the Black Room at the Nadiad Ashram

These silence rooms are the deluxe models! The bed is in the center of

the room a mattress on a swinging wood frame that doubles as a

swing. It has a mosquito net and cushions! There is lots of room to movearound in. There is even a desk to write on if one was so inclined.

Writing of spiritual insights was acceptable. There is a chair too! In this

ashram, there is a system where spiritual bhajans could be heard at

certain times. The bhajans could also be turned off from inside the room

and not heard at all.

The Prayer Room at the Nadiad Ashram,

built around the banyan tree that Mota would chant in.


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Page 5

Mota Maharaj

V.2 #1, Feb. 15, 2003, Chanting Hari Om

The State of Being, By Mota MaharajThe State of Being

By Mota Maharaj

(Translated by Ptapbhai

Upadhyaya,

edited by Robin Armstrong)

54. There are different planes of the

feeling of Being in life,

A feeble State of Being and the

intense State of Being come in turn.

55. In such a changing State of

Being, the transformation of Ones

Nature cannot properly take placein life to fullness.

56. When the feeling of Being rises

to the top of intensity in heart and

when it becomes continuous, nature

transforms itself to the highest.

57. That indeed is the State of

Being which takes us from the

plane of nature to the higher One.

58. The essence of Being that

emerges, the State of Being that is

the original feeling of Being flows

on its own spontaneously.

59. Thus each State of Being is

different from the other.

The best is the original spontaneous

State of Being.

60. To cultivate the feeling of Being

one should have the aspiration that

is enkindled like a great fire.

61. Such a one only can cultivate

the State of Being in heart.

All others are simply incapable of

doing it.

62. The resting in Being indeed is

the truest achievement in life.

If one has it, he has achieved

everything in the world.

63. The realms of the State ofBeing are all divine, and

independent of each other, and

original; and yet basically different

from each other.

64. The world of each State of

Being is apart, however the thread

of consciousness strings all

together.

65. The State of Being is beyond

words; the subtle plane Being rests

in Beings and cannot be

comprehended,

66. What Bliss is the State of

Being. Words cannot describe it,

unless at the same time one stands

apart to witness it;

67. Different forms of consciousnes

are in tune with the Being; because

of the Being consciousness appears

as though having different forms.

68. In Being, one experiences all

that one comes across by becoming

one with them and yet feels himself

quite untouched.

69. Supreme consciousness has

countless forms in accordance with

the State of Being.

70. As such the consciousness has

no form of its own, the Being lends

it a form in the heart.

71. There is nothing in the State of

Being, as there is the total void;

This is the existence which is

beyond the State of Being.

It can be experienced only by being

a witness.

72. Being the self in all and

everywhere, the seer state is perfect

and great and stands in the forefront

73. In absence of this State of

witness, there is the possibility of

getting completely drowned where

one enters into.

74. The being is not indeed ripe and

mature, and it can not reach to the

highest top if there is no witness

state in the heart.

75. There is a Being apart from the

State of Being. It occurs to me not

how to name that Being.


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Page 6

WHAT IS MANTRA?An excerpt from Mantras: Words of

Power by Swami Sivananda Radha

(p.4-5)

There is a certain power in a

word even on a human level

ones own name has a special

significance, and the way in which

it is pronounced can convey

numerous messages. Different tones

cause different vibrations affecting

the bodily, as well as the emotional,

response.

Swami Sivananda

Benefits of JapaExcerpts for Japa Yoga by Swami

Sivananda (p.20)

Silent repetition of Gods

Name, Hari Om, or Sri Ram, is a

tremendous tonic and potent

specific for all diseases. It should

never be stopped even for a day

under any circumstances. It is like

food. It is a spiritual food for the

hungry soul. Lord Jesus says: You

can hardly live on bread alone; but

you can live on the Name of God

alone. You can drink and live on

the nectar that flows during Japa

and meditation. Even simple

mechanical repitition of a Mantra

has got a very great effect. It

purifies the mind. It serves as a

gate-keeper. It gives intimations to

you whenever some worldly

thoughts enter the mind. At once

you can drive those thoughts and

do Smarana of the Mantra. Even

during mechanical repetition, a

portion of the mind is there at work

with it.

Chanting Hari Om, V.2 #1, Feb. 15, 2003

The practice of Mantra Yoga

for a long period of time makesone aware of sounds actually

creating images, and of certain

images having an inherent sound.

In his book Japa Yoga Swami

Sivananda Sarasvati says that

sounds are vibration which give

rise to definite forms. The repeated

chanting of the name of the Lord

gradually builds up the form or

special manifestation of the deity

worshipped (the Devata) and acts

as a focus to concentrate this

influence, which then penetrates

and becomes the center of con-

sciousness of the worshipper.

The Devata is the presiding

deity of the Mantra, the informing

power, a very personal aspect of

God. It is the wisdom that comes

from a higher source and is like a

Silent repetition of Gods

Name, Hari Om, or Sri

Ram, is a tremendous

tonic and potent specific

for all diseases. It should

never be stopped even

for a day under any

circumstances.

Swami Sivananda Radha

single beam of sunlight, one beam

that is singled out and given a

name so that the disciple can

develop a personal relationship

and worship an aspect of God that

he or she can understand. In the

beginning, God is too awesome

for the human mind to grasp and

only later can the Divine Energy

be perceived in its pure form.

Each Mantra has a Bija or seed.

This is the essence of the Mantra

and gives it special power self-

generating power. Just as within a

seed is hidden a tree, so the energy

in the Mantra is the seed from

which will grow a beautiful

spiritual being,

The Kilaka, or pillar, is at first

the driving force, the persistenceand will-power that the disciple

needs to pursue the Mantra. But

when the power of the Mantra

begins to take on a self-generating

flywheel motion, the kilaka

becomes a very fine thread joining

the disciple to the Mantra, to the

power of the Mantra, to the Guru

and to the Deity, until all become

one.


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Page 7

Sri Ramana MaharshiReality In Forty Verses

Supplement

to the Forty Verses

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 Ramanas works.

Visit them online at www.ramana-

maharshi.org

INVOCATORY

1. That in which this entire universe

is established to which it pertains,

out of which it arises, for which it

exists, by which it comes into

being, and which it really is that is

the Self- existent Reality, the Truth.

Let us worship That in the heart.

THE TEXT

1. By association with the Sages

attachment (to material things) is

removed. When this is removed the

attachment of the mind also

vanishes. Those who have got rid oftheir attachment of mind become

one with That which is motionless.

They become Liberated even while

alive. Seek their company.

2. That Supreme State which is to be

attained here through association

with Sages and steady inward-

turning cannot be obtained through a

(merely) learned teacher or by

(under standing) the meaning of

sacred texts, or by merit or by any

other means.

3. If one associates with Sages

where is the need for all these

methods of discipline? When a

pleasant breeze from the south is

blowing of what use, tell me, is a

fan?

4. Heat is allayed by the cool (light

of the) moon, poverty (is removed)

by the wish-fulfilling tree and sin by

(bathing in) the Ganges. But all

three are removed by the peerless

benign look of the peerless Sages.

5. Neither sacred bathing places

consisting of water nor the images

of Gods made of stone and clay can

equal those great ones. They takecountless days to purity one, but

know that the Sages do so by a mere

look.

6. Who is God? He who knows

the mind. My mind is known by

me who am spirit. Therefore you

are God; also because scripture

declares God is one?

7. What provides you with light?

By day the sun; by night a lamp.

What is the light which sees these

lights? The eye. What is thelight that illumines the eye? The

intellect. What is it which knows

the intellect? It is the I.

Therefore you are the light of

lights. When the teacher said this

(the disciple said), Truly I am

That.

8. In the interior of the heart-cavern

the one Brahman shines alone as

I-I, as the Self (Atman). Resort to

the heart by diving deep within,

through Self-enquiry or by

subduing the mind along with the

breath. You will thus become

established in the heart.

9. Know that awareness of, and

remaining as, the Pure, immutable

Self in the lotus of the heart

bestows Liberation by destroyingthe ego.

10. The body is inert like a pot.

Since it has no I-consciousness

and since, in its absence in deep

sleep, we still exist, it cannot be

the I. Who is it then that produces

the feeling of I-ness? Where is

he? In the heart-cavern of those

who thus (enquire and) realize, the

omnipresent Arunachala Siva

shines of his own accord as That-

am-I, consciousness.

11. He alone is born who, after

enquiring Where was I born? is

born in his source, which is

Brahman. Know that he is ever-

born and daily renewed. He is the

supreme Sage.


Supplement to Reality in Forty Verses by Sri Ramana Maharshi


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Sri Ramana Maharshi

(continued)12. Give up the idea that this

loathsome body is the Self. Realize

the eternally blissful Self. To seek

to know the Self while cherishingthe ephemeral body is like

mistaking a crocodile for a log and

trying to cross the river on it.

13. Gifts, penance (tapas),

sacrifice, upright conduct

(dharma), self-control (yoga),

devotion (bhakti), heaven (the

expanse of consciousness),

substance (existence), peace, truth,

grace, silence, the Supreme State,

deathless death, knowledge,

renunciation, Liberation, bliss

know that all these are only

severance of the I-am-the-body

consciousness.

14. To enquire who it is who has

karma, vibhakti (lack of devotion),

viyoga (separation) and ajnana

(ignorance) is true path of karma,

bhakti, yoga and jnana. Remaining

as the Self which has none of these

things, and without an ego to make

the enquiry, is indeed the true state.

15. The attitude of those madmen

who, without realizing the Power

which animates them, expect to

attain all super natural powers

reminds one of the story of the

lame man who said, If I am

supported on my feet what can the

enemy do?

16. Peace of mind is permanent in

Liberation so how can those whose

minds are attached to supernatural

powers, which cannot be gained

without activity of the mind,

achieve the bliss of Liberation in

which there is a cessation of the

activity of the mind?

17. The Lord bears the burden of

the world. The pseudo- Self which

thinks it bears it is like the grinning

sculptured figure (at the top of a

temple tower) which seems to

support it. Whose fault is it if onewho travels in a cart carries his

luggage on his head to his own

discomfort instead of putting it in

the cart which carries it anyway?

18. Between the two breasts, below

the chest and above the abdomen,

there are six centres of different

colours. One of those resembles the

bud of a water lily inside and is

situated two digits to the right. Thisis the (spiritual) heart.

19. It is inverted and within it is a

tiny orifice in which dwells dense

darkness (ignorance) along with

desires, etc. All the great psychic

nerves (nadis) depend upon it. It is

the abode of the vital forces

(pranas), the mind and the light (of

consciousness).

20. The Lord who dwells andshines in the lotus of the heart is

worshipped as Guhesa (Lord of the

Cave). When, by continued effort,

the conviction I am that Guhesa

becomes as firm as the sense of I

in your body and you become the

Lord, nescience of the form I am

the perishable body, will disappear

like darkness at sunrise.

OM in Tamil

Arunachala

A.C. Bhaktivedanta Swami

Maha Mantra

Hare Krishna Hare Krishna

Krishna Krishna Hare Hare

Hare Rama Hare Rama

Rama Rama Hare Hare

Srimad-Bhagavatam,C2, Ch.7, #2

The Prajapati first begot Suyajna,

in the womb of his wife Akuti, and

then Suyajna begot demigods,

headed by Suyama, in the womb of

his wife Daksina. Suyajna, as the

Indradeva, diminished very great

miseries in the three planetarysystems [upper, lower &

intermediate], and because he so

diminished the miseries of the

universe, he was later called Hari

by the great father of mankind,

namely Svayambhuva Manu.


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Naam or Word, by Kirpal Singh

Page 9

Kirpal Singh

Naam: What It Is?

Excerpt from Naam or Word, by

Kirpal Singh

.Then Manjusri addressed the

Lord Buddha, saying:

Blessed Lord! Since my Lord has

descended from theDeva Realms

to this Saha World, he has helped

us most by his wonderful

Enlightening Teaching. At first we

receive this Teaching through our

sense of hearing, but when we are

fully able to realize it, it becomes

ours through a Transcendental and

Intuitive Hearing. This makes theawakening and perfecting of a

transcendental faculty of hearing

of very great importance to every

novice. As the wish to attain

Samadhi deepens in the mind of

any disciple, he canmost surely

attain it by means of his

Transcendental Organ of

Hearing. For many a Kalpa - as

numerous as the particles of sand in

the river Ganges - Avalokiteshvara

Buddha, the hearer and answerer ofprayer, has visited all the Buddha-

lands of the ten quarters of the

universe and has acquired

Transcendental Powers of

Boundless Freedom and

Fearlessness and has vowed to

emancipate all sentient beings from

their bondage and suffering. How

sweetly mysterious is the

Transcendental SoundofAvalokiteshvara! It is the pure

Brahman Sound. It is the subdued

murmur of the seatide setting

inward. Its mysterious Soundbrings

liberation and peace to allsentient

beings who in their distress are

calling for aid; it brings a sense of

permanency to those who are truly

seeking the attainment of Nirvanas

Peace . . .

While I am addressing My Lord

Tathagata, he is hearing at the same

time, the Transcendental Sound of

Avalokiteshvara. It is just as

though, while we are in the quiet

selection of our Dhyana practice,

there should come to our ears the

sound of the beating of drums. If

our minds, hearing the sound, areundisturbed and tranquil, this is the

nature of perfect accommodation.

The body develops feeling by

coming in contactsomething, and

the sight of eyes is hindered by the

opaqueness of objects, and

similarly with the sense of smell

and of taste, but it is different with

the discriminating mind. Thoughts

are arising and mingling and

passing. At the same time it is

conscious of sounds in the nextroom and sounds that have come

from far away. The other senses are

not so refined as the sense of

hearing: the nature of hearing is the

true reality of Passability.

The essence of soundis felt in both

motion and silence, it passes from

existent to non-existent. When there

is no sound, it is said that there is

no hearing, but that does not mean

that hearing has lost its

preparedness. Indeed, when there is

no sound, hearing is most alert, and

when there is sound the hearing

nature is least developed. If any

disciple can be freed from these two

illusions of appearing and

disappearing, that is, from death

and rebirth, he has attained the truereality of Permanency.

Even in dreams when all thinking

has become quiescent, the hearing

nature is still alert. It is like a mirro

of enlightenment that is

transcendental of the thinking mind

because it is beyond the

consciousness sphere of both body

and mind. In this Saha world, the

Doctrine of Intrinsic,

Transcendental Sound, may be

spread abroad, but sentient beings

as a class remain ignorant and

indifferent to their ownIntrinsic

Hearing. They respond only to

phenomenal sounds and are

disturbed by both musical and

discordant sounds.



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Page 10

Swami RamdasAn excerpt from

The Gospel of Swami Ramdas, by

Swami Satchidananda, p.35

a sadhaka on the bhakti path

goes on joyously singing the sweet

name of the Lord, rejecting nothing

and accepting everything as the very

embodiment of his Beloved. So his

sadhana itself is turned into a

sadhya. That is, the means becomes

the end.

p.20..By proper discrimination

between the real and the unreal,

give up the desire for worldly

enjoyments which are but

ephemeral. The more you fill your

mind with God, the less will be its

desire for sense-pleasures. Bhakti

intensifies vairagya. Strenuous

effort and regular practice will

gradually fill the mind completely

with God and there will be no

chance for worldly thoughts or

desires to enter it. Now you

experience immeasurable joy and

the moment you utter Gods name

you go into ecstasy. He (Sri

Ramakrishna) was often in that

state; it is called bhavasamadhi. For

one who is used to mental

repetition of Ramnam, the moment

he starts repeating it, the mind

becomes perfectly still.

you retire after the duties of the day

recite It again. Have it as your

constant companion and

inspiration. You can then never

falter or fail. You will grow purer

and stronger every moment.

5. Rama, Krishna, Jesus, Allah,

these are names of the Many-

faceted One. When you pay

attention to one facet, the rest are

not neglected or negated. When the

devotee dives into the flood of Bliss

which One Name-Form confers, he

is diving into the same ocean of

Bliss that the Full is. The waters of

this ocean are not separated by lines

drawn on them to demarcate This

Gods Region and That Gods

Region. Plunge anywhere, you are

plunging into the self-same Bliss.

6. Namasmarana, thus done, unites

people by making them realize that

they are all children of one and the

same God and thus paves the way

for Fatherhood of God and theBrotherhood of Man.

esty and His Glory.

Chanting Hari Om, V.2 #1, Feb. 15, 2003

Swami Ramdas on July 20, 1928.

Page 11 Letters of Swami Ramdas,

V. 1.

Love in the making sees faults, but

forgives them. Love in its grand

fulfillment never sees any faults:

hence it has nothing to forgive. Thisis the supreme innocence,

simplicity and holiness of heart. A

heart like that is Gods own heart. A

ray from this heart purifies

millions. This ray is divine grace.

Namasmarana A Universal

Sadhana, By Sathya Sai Baba, a

quote from his little but veryimportant booklet entitled

Namasmarana.

4. You can adopt and practice any

of the various and countless Names

of God as enumerated by Sages of

all lands and all languages. When

you awaken to the duties of the

day, repeat the Name; when

Sathya Sai Baba


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Page 11V.2 #1, Feb. 15, 2003, Chanting Hari Om

UPCOMING MEDITATION AND

HARI OM CHANTING EVENTS in

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 cannotdo 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 in Toronto,

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 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:

Sunday Night, Mar. 2, 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 9:35 pm EST during our chanting!)

Tuesday Night, Mar. 18, 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 5:35 am EST.)

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Thursday Night, Mar. 20, 2003 at 7:00

pm: Spring Equinox Chanting of Hari

Om. The Spring 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 actions

towards the light.

We will chant Hari Om for 3 hours without

stopping. This will build an intensity that

will stay with you throughout the Spring.

As light increases so does activity. Let God

drive and direct the chariot of your life!

This evening of chanting and

meditation will be held at Tanis Hargraves

home. (The Equinox is at 8:00 pm EST

during our chanting!)

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Tuesday Night, Apr. 1, 2003 at 7:00 pm:

New Moon Meditation and Chanting of


meditation will be held at Robin

Armstrongs home. (The actual New Moon

is at 2:19 pm EST.)

Wednesday Night, Apr. 16, 2003 at 7:00

pm: Full Moon Meditation and



Alain Passenauds home. (The actual Full

Moon is at 3:36 pm EST.)

Wednesday Night, Apr. 30, 2003 at 7:00

pm: New Moon Meditation and

Chanting of Hari Om. This evening ofchanting and meditation will be held at

Robin Armstrongs home. (The actual New

Moon is on May 1 at 8:15 am EDT.)

Thursday Night, May 15, 2003 at 7:00

pm: Full Moon Lunar Eclipse

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 11:36 pm

EST.)

Friday Night, May 30, 2003 at 8:00 pm:New Moon Solar Eclipse Meditation

and Chanting of Hari Om. This evening

of chanting and meditation will be held at

Robin Armstrongs home. There will be

extra chanting to keep the eclipse energy

spiritual. (The actual New Moon is on

May 31 at 0:20 am EDT.)

Friday Night, June 13, 2003 at 7:00 pm:

Full Moon Meditation and Chanting of


meditation will be held at Alain

Passenauds home. (The actual Full Moonis on June 14, at 7:16 am EST.)

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Saturday, June 21, 2003 at 10:00 am to

9:30 pm: Towards The One: A Day of

Chanting and Spiritual Enhancement to

celebrate the Summer Solstice. This

event like last Novembers will be held at

Tanis Hargraves home in Aurora.

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Sunday Night, June 29, 2003 at 7:00

pm: New Moon Meditation and



Robin Armstrongs home. (The actual New

Moon is at 2:39 pm EDT.)


12/12


Redemption of SinsExcerpt from Hari Om Vision of

Life Eternal by Pujya Shree Mota

from page 88-89.

During your meditation, itstruck you that Hari comes from

the Sanskrit hri = to take away.

Hari, therefore, means He who

takes away (our) sins. But you

must not think of this during your

meditation or remembrance of God

(Hari). At any other time, you can

certainly contemplate that

definition. I ask you not to think of

this during your meditation orprayer because redemption of sins

is not the one and only quality that

Hari (God) possesses. We should

not continue our concept of Hari

within this narrow definition.

Putting that aside, it is not

proper for us to say in our prayer,Oh, Hari, wash off our sins. I say

so because Hari (God) is the cause

that impels action. Hari is action

itself. Hari is the law that governs

action, and Hari is the effect of

action. If this concept of Hari is

correct, any attempt on our part to

avoid doing what we ought to, or

any prayer to save ourselves from

the effects of our sins, is of noavail. For the redemption of such

actions (sinful acts), for the

washing off of the stain of such

sins, what we should do is this.

With complete equanimity,

peacefulness, and cheerfulness, we

should accept, with all our heartand mind, our own responsibility

for our actions and look upon their

painful effects as Gods favour

conferred upon us. Only by that

total surrender to Gods law and

will are our sins automatically

redeemed.

Chanting Hari OmP.O. Box 5265, Station A,

Toronto, ON. M5W 1N5

(e-mail: [email protected]) \

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Chanting Hari Om V2#1-Feb03

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