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[email protected] 1 Issue 2 Nov. 15, 2001
Congratulations and a hearty
Hari Om goes out to Alain
Passenaud. Alain recentlycompleted three months of
chanting Hari Om every
morning at rising and everyevening before sleeping,
without forgetting do it evenonce.
The completion of such anendeavour is no small matter. It
increases the stamina andconfidence of anyone on their
path of Sadhana. When onelooks back after three months of
chanting every morning andnight, one can see that they have
opened a door to a new level of
consciousness and have begunto integrate it into their life.
Alain has passed a specialtest and now we wait to see if
anyone will join him with asimilar effort. Hari Om. Hari
Om Alain, Hari Om!
saver' Ayurvedic expert in T.B.
- with high fees of course. "Themost unkindest cut, ' however,
lay in the fact that he was re-peatedly taunted by his mother
and elder brother for 'doingnothing' for being a 'close -
fisted miser'. (And it was
Chunilal who had, after thebrother's death, to repay the
debts incurred by the brotherbehind his back from their rela-tives ). At the same time
Chunilal had already taken, with
the holy water on his palm, anirrevocable oath to serve the
country on a modest salary andnever to accept any offer of a
tempting lucrative job. He wasthus in a torturing fix. Intensely
he yearned to free himself fromthe worries of a rigorous debtor,
the insults heaped upon him andthe pricks of his conscience, but
expect more quotes from this
document in the future.
Nasty Disease
Reverting to the earlier times,
Chunilal found himself in thegrip of a nasty disease. Was it
epilepsy ? Was it hysteria?
Whatever it was, the causes ofthe attack were clear. He had
seven mouths to feed from hismonthly income of 47.5 rupees
(50 rupees' pay - 2.5 rupees'
compulsory saving). He couldnot buy even shaving materials,and got himself shaved once in
a month. The elder brother wasin bed with T.B (tuberculosis).
Not minding all these difficul-ties, he bought the costly First
Class ticket for Bhavnagar and
took the brother there for treat-ment by a well-known 'death-
Chanting can Heal!
Motas Battle With Epilepsy
This article was small selec-tion taken from a 99 page docu-
ment put out by the HariwaniTrust entitled Pujya Mota
Jeevan Darshan. The documentis a full biography of Mota,
complete with pictures. It doesnot mention who wrote it. There
is a website in development, butI was unable to access it.
www.pujyamota.com You can
Chanting at the Hari Om Ashram in Surat, Gujarat
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The Life and Sadhana of Mota Maharaj (Bhagat)
saw no way to do so. Added toall this was his constant anxiety,
lest the untouchable boys whom
he used to take to the publicpond for washing clothes andvessels were belaboured by
some angry high - cast men.Pressed on all sides, he found
himself a helpless victim of
overpowering emotion and in-ability to extricate himself from
the besetting circumstances. Allthis preyed upon his mind so
heavily and persistently that he
began to have fits of uncon-sciousness. He had even the ex-perience of a sudden onset,
which made him fall down fromhis cycle and see the institution's
coins loosely scattered on theroad.
Desperate AttemptsChunilal had, it seems, an in-
nate love for solitude. For re-
laxation from the irritatingsituation, he resorted twice to
solitary places on the bank of
the holy Narmada. As all that isGod's expression and more so,
as rivers sustain life, they areworshipped in India as God's
emblems, as Divine Mothers.On the first occasion, Chunilal
was accompanied by ShreeMaheshbhai Mehta and Shree
Bhanuprasad Pandya. He madethe second trip without a single
companion and stayed in the
Ranchhodji Temple beyond theMokhdi ghat (ghat = bank) of
Narmada.A saintly sannyasi lived there.
In pursuance of his habit he
served that saint there. Thesaint saw Chunilal succumb to
the fits and, to bless him for hisloving service, said, "Chant the
holy Name. It will cure you. "
And then followed his proph-ecy: "After one year, you will
happen to meet your Guru."Chunilal wistfully reflected:
"Mere chanting a cure for thisfell disease ! Impossible. Oh if
only he had given me some po-tent charm!" (Sadhu's do some-
thing possesses charms or effec-tive drugs.)
His gloom sank deeper still.
"What a shame," he said to him-self. "Only weak-minded, over-
sensitive women catch this dis-ease, and I, a young man in his
twenties, so effeminate as to bea prey to it! Better death than
this." So he came to the desper-ate resolve of ending his life. On
his return from the RanchhodjiTemple, he came to a high rock,
a very solitary place up the
river, higher up than Ga-rudeshwar. 'Just the site for me,'
he thought and down he threwhimself from that high rock into
the still and deep waters of Nar-mada.
Miracle Saves Him
Hardly did his soles touchthe soft cooling water of the
holy Narmada, when a gigantic
wave rose up and hurled himback on the bank far beyond thespot from which he had fallen.
And in the middle of that hugewave he had the vision of a
charming nymph. 'Mother Nar-mada Herself!' he was con-
vinced.This vision and the up throw
assured him: "By the (GOD'S)
grace I am meant for something."That was turning point of His life.
Since then there arose within him
an urge to turn his life-course Godward and its intensity grew and
grew till it became the one andonly passion of his life.
Prodding Vis ion
As has been said, Chunilal'spatroness was more to him than
his own mother, - one to whom hecould disclose his deepest secrets.
To her he went straight from the
place of the above miracle, - butalas! His want of faith in the po-
tency of chanting the Name con-tinued. God comes to the rescue
of his would-bewhole-hearted devotee when he
persists in his error. In her house,
too, Chunilal had a hysteric fit just
when he came on the second floor
at the top-end of the staircase.
Like a stone, he rolled down everystep till he fell with a thud on the
paved bricks on the first floor. In
this semi-conscious state he had
the vision of the benevolent sadhu
whom he had met earlier. "Why
won't you even try chanting?
What do you lose?" The sadhu
urged in irritation. Even this vi-
sion and the reproach had no im-
mediate effect.
But at that time Chunilal's
mind and other internal imple-
ments had no desire at all for
spiritual effort and no faith in the
chanting. All the same the vision
was too impressive to be over-
looked and he narrated it to his
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trusted mother. "Dear, dear,"she exclaimed. "You are very
fortunate! Now just go onchanting the God's name at all
times - the while you eat anddrink, walk and talk, do any-
thing whatever or sit at ease. Itis sure to cure you." Chunilal
had at that time greater faith inher spiritual mother than in
that sannayasi. It was her per-suasion that made Chunilal
b e g i n c h a n t i n g .
So, at last, Chunilal beganchanting the Hari Om mantra
(a potent chant). Thence beganhis sadhana (spiritual effort orprocess of the elevation of the
soul to Life Divine). The
chant provided a healthy sub-stitute for his absorption in
low thoughts. A new interestin life, an enthusiasm for com-
ing out of its groove, courage,moral and mental stamina, and
proneness to equipoise, in-creased day by day and the fits
subsided entirely in 3 or 4months.
Baba took me in to his home
to stay with him. I spent myfirst week or two in India talk-
ing with him and with Mr.Gupta (Sham Gupta, I think)about the spiritual path.
Mauni Baba told me that
before you could learn any-thing on the spiritual path, that
it is important to unlearn allthe things that you think you
know. He told me how chant-ing Hari Om and being alone
was one of the best and fastest
ways to develop spiritually.This made a lot of sense to meand when they offered me the
opportunity to try the MaunMandir, I said yes.
I had previously spent
time alone on a mountain top,on an ocean beach, in the for-
est, and I had traveled aroundthe world alone, without
money or friends. But I had
never spent time totally alonewithout sunlight before. I
knew in my deepest heart that
I would have to try.I told Mauni Baba and Mr.
Gupta that I had no money to
pay for the room, and theygraciously offered to take careof it for me. They were so
positive and so kind to astranger like me, that I shall
treasure their memory forever.On January 30 1968 I en-
tered the Maun Mandir at Mr.
Gupta's house, where I passedeleven days alone and chant-
ing Hari Om. When I cameout I felt different. I felt
cleaner and clearer in my in-ner being. I felt a deep pres-
ence calling me. I knew then
My Time In Silence
and Solitude In India,
by Robin Armstrong
On January 14, 1968 I en-
tered India with only fiftycents (13 rupees) in my pos-session. I had hardly eaten
anything for a number ofdays. The man in the customs
tent looked at my passport andsaid your from Canada, wel-
come to India, you can stay
forever.As soon as I walked out of
the tent three men approachedand offered me some fruit.
They drove me into Ferozepurwhere a young boy on a bicy-
cle asked me to come with
him. I followed him throughthe streets of the walled city
of Ferozepur to his home bythe Delhi gate. Immediately
upon arrival, within one hourof crossing the border, I met
one "Mauni Baba" (Raj
Kumar) who asked me why Icame to India. I told him that I
was looking for a spiritualteacher. He mentioned that he
had just spent many months inthe Ferozepur maun mandir at
the back of the Gupta ChemistStore. I found this quite fasci-nating and we had many days
of discussion about it. Mauni
M o t a M a h a r a j
My Time In Silence and Solitude In India
He told me how chanting
Hari Om and being alone
was one of the best and
fastest ways to develop
spiritually.
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M y T i m e i n S i l e n c e a n d S o l i t u d e i n I n d i a
that I would have to go furtheron this path of silence and soli-
tude.
Mauni Baba and Mr. Guptathen collected some funds andon Feb. 12 sent me by train to
Delhi. They arranged a place forme to sleep over at before trav-
elling on to Surat. From the
train station I took a scooterrickshaw to the Hari Om Ash-
ram at Rander. I was greeted byMr. Zinabhai and later Mr. Bhi-
kubhai. I waited three days at
the Ashram until Mota came.Then I entered the Maun roomfor 98 days. I remember chant-
ing and Mr. Bhikubhai comingdaily to the door of the room
and singing his favourite bha-jans. At first as my body rate
slowed down to adjust to theroom, I was quite nauseous. As
a result I began to eat less andless, but chant more and more. I
did not count the days. I had nowhere else to go. I did not feel
that I belonged anywhere in the
world, and the Maun roomseemed to me to be the best pos-
sible place I could be! So I keptchanting, ignoring my thoughts
and fighting my desires. Thelonger I was in the room, the
longer I wanted to stay. I reallydid not want to come out but
since I had set the time of 98days in advance, I accepted my
situation and came out.
When I entered the Maunroom I weighed about 130
pounds, but when I came out Iweighed closer to 65 pounds.
My skin was just hanging on mybones. I must have looked ratherfragile, but I felt stronger and
better than any other time in mylife! I had successfully completedmy stay of 98 days, however, I felt
that my work alone had not beencomplete. I had only one desire
left when I came out, and that was
to go back into the Maun room fora longer time!
Mota told me that I wouldhave to stay out of the Maun room
for at least one month. There weretwo reasons that I knew of. One
was that he had to have the ashramin Kumbakonam repaired so that I
could go there and be in a moresilent environment. This was be-
cause some newspaper articles had
already been written about me andI would do better being in a place
with more privacy. The secondreason was obviously so that I
would eat more and get a littlestronger.
I was sent by train to Kumba-konam where I met the dear fam-
ily that would take care of me forthe next year of my life. The fa-
ther's name was Hasmuklal. The
names of two of the children, Hariand Camel,
On or around June 28, 1968 Ientered the Maun room once
again. This time I did not comeout until more than one year hadpassed. I came out on July 29,
1969. Mota was there and it was
the day before Guru Purunamaday. It was in this week that I
spent much time with Mota. Tothis day I feel that I know Mota
much more from the inside thanthe outside!
This time when I came outof the room, I had regained much
of the weight that I had lost in Su-rat. When I decided to come out
of the Maun room I thought thatI had spent about six months
inside, however, it turned outthat I had spent thirteen months
in the room. Thirteen months is
longer than I spent inside mymother before birth. Needless tosay I was in an altered state of
consciousness and my memoriesof this time are vivid but diffi-
cult to express. I do remembertwo special phenomena in the
first month that I came out.
First: every person that I saw
when I came out of the roomhad a large golden aura aroundthem stretching out for at least
three or four feet. This onlylasted for a few weeks before the
auras turned to white or silver.Second: I could look right into
the sun without blinking forsome time. I cannot see auras
nor look into the Sun now. He-
mantbhai came to the ashram to
keep me company and watch outfor me when I came out of theroom. Coming out of the room
was more difficult for me thangoing in. On one level I was su-
per conscious, but on another Iwas oblivious to social concerns
or considerations. I am embar-rassed to think of the difficulties
I must have caused to those whocared for me most. Hari Om! I
will never be able to thank themenough for helping me throughthat time.
I left the ashram to visit an-
other family of devotees toMota, in Madras. I believe their
names were Rasiklal and Babu-
lal Barai. I stayed with this fam-ily for a week and they were the
third family that took care of me
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for a while in India. I then visitedthe Mother in Pondicherry.
While I was there one lady Dr.
Patel and an old mystic namedDiana took me to visit Ramana
Ashram, at Arunachala,Tirivunamalay. One month after
coming out, I returned and wentinto the Maun room again. This
time I only stayed in the room fora little less than two months.
Until this last period of solitude,I had no visions, just simple
peace. In this last period of
solitude, a vision came, or manyvisions came. I could not sleep
for most of this two months. Iwas lost in visions and their
implications. Once again oncoming out, I probably seemed
quite eccentric to the dear peoplethat were trying to take care of
me. May they forgive me. ThankGod for Mota's guidance and
protection.
On November 21, 1969 I leftIndia, and returned to my place
of birth, Montreal, Canada.It is now almost thirty years
since I first went to India. I spenttwenty-two months in India, but Ionly saw four months of India
with my eyes. When the visioncame I became attached to it. It
was alive and thrilled with
meaning. I chose to accept the
vision and follow it. How couldone argue with a vision that cameafter so much time alone and
praying? I now think that a morespiritual person would have
stayed in the room and notfollowed the vision! In all
honesty, I do not think that I wasready to do that! I had karma out
in the world that I had to meet
M y T i m e i n S i l e n c e a n d S o l i t u d e i n I n d i a
with and take care of. I proba-
bly had gone as far as I was
able to at the time. In thedeepest honesty of my heart, Irealized that I had desires that
pulled me back into theworld.
Everyone has the Maunmandir in the temple of their
own heart, inside the tempests
of the mind, the emotions and
the psychic nature. The igno-rance in the world is thatmost people are not aware of
this fact. Somewhere in theheat of my vision I made a
choice to champion educationand fight ignorance. This de-
cision led me back to NorthAmerica.
Robin, on coming out of the
room after 13 months.
M e d i t a t i o n
Meditation is simply the cul-
tivation of the experience of si-lence. It is the simplest thing in
the world to do. Any child could
do it. Meditation is an accumula-tive experience. One can only
know as much silence as he orshe has experienced. Across a
lifetime one can add up the totalminutes of silence experienced as
a measure of one's depth inmeditation.
The thoughts that come into
one's mind when one is alone,that is one's karma. To change or
transform these thoughts is a
great work that requires muchconscious effort.
When one is alone long
enough one comes to know the
thoughts that arise in one's mindWhen one is alone for a much
longer time, one's thoughts be-come so familiar that one loses
interest in them.As one loses interest in one's
thoughts and one's alonenesscontinues, conscious attention
becomes focused on the feelingsand emotions behind the
thoughts. For every emotion the
consciousness, in time, becomesaware of the volume of thoughtsproduced or attached to that
emotion. Every thought associ-
ated to that emotion that we haveexperienced in our life will run
through our mind for some timeuntil a new or different emotion
arises.
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When one has been alone for amuch longer time, one becomes
familiar with the spectrum of
one's emotions. All of one'semotions no matter how ob-
scure come to the consciousattention again and again and
again.In time, when one has been
alone for a considerably longertime, one gets bored with one's
emotions, and loses interest inthe thoughts they stimulate.
One's interest fades away and
one comes to peace with one'semotions.
As this sense of detachmentand peace grows, one's con-sciousness becomes aware of a
silent presence behind the emo-tions.
The greater challenge is to
maintain this silent presencewhen one is not alone, in the
midst of living. This silentpresence permeates us all, and
in time, aloneness falls away,
and like time, it becomes irrele-vant.
On leaving the Maun Mandir
When I came out of my 98
days of solitude in Surat, Nan-dubhai advised me that any-
thing that I learned in my timealone must be put to the test of
life. It made much sense to me
then and it still does today. Irealize that God is both inside
and outside, but the integrity to
maintain this awareness on adaily basis can be quite a chal-
lenge. Of course nothing can be
separate from God. In this Ihave the greatest faith. HariOm. Hari Om Mota. Hari Om.
When I came out of my thir-
teen months of solitude in Kum-bakonam, Mota told me that if
there was any place in the worldthat people were afraid to go for
fear of death, that I should gothere and spend the night. In
God there is nothing to fear.
Hari Om. Hari Om Mota. HariOm. Hari Om.
My greatest fear at that timewas coming out of the Maun
room and coming back into theworld. It is now almost twenty-eight years since I came out of
the Maun room, and in that time
I have had to face many of mydeep seated fears about life and
love. I have had my share of
happiness and sorrow. I havetravelled far and learned muchof the ways of the world, but
one thing stays constant in mylife. Hari Om and Mota. Hari
Om. Hari Om Mota. Hari Om.Hari Om and Mota were my
constant companions during my
time in solitude and they havestayed with me ever since. Hari
Om and Mota watered the desertof my thoughts, and lit up a
bright path to guide me throughthe storms of my emotions.
Chanting Hari Om andspending time alone quickens
the soul on its path and awakensspiritual being. Hari Om. Hari
Om Mota. Hari Om.
Even amidst the greatest in-volvements in life chanting Hari
Om keeps one's spirit awake.Hari Om. Hari Om Mota. Hari
Om.
(Written June 13,1997, nine
weeks before returning to Indiaand entering Maun room for the
fifth time.)
A.C. Bhaktivedanta Swami
K i r p a l S i n g h
S a t h y a S a i B a b a
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Comments aboutexperience in a Solitude(Maun) Room on April 3,1971, by Baba Ramdas(Richard Alpert)( after 7 days alone March28 to April 4, 1971)
The history of the SpiritualSearch contains numerousexamples of Sadhaksretreating to deep jungleglade or high mountaincave for periods of intensetapasya, deep meditation,and direct communion withthe Gods. This retreat is nota permanent withdrawalfrom lifes marketplace.Rather it is a step on thePath - necessary for thepurification that is requiredto lead a life according tothe dharma.
Today, as in the
past, the need for suchmoments of seclusion forthe sadhak are the same,but the opportunities arefewer to be free of humancompanionship, or evencontact, for any length oftime. Thus the vision of SriMota Maharaj in creatingthe Maun Mandir Sadhna isone which is both rooted
deeply in tradition, and alsoperfectly timely. To fulfillboth of these criteria is thehighest manifestation ofkarma yoga.
Upon entering themandir and after settlingdown a bit, I began to feelthe intense vibrations which
permeated the room.These vibrations, theeffects of the years of
tapasya carried out in theclosed space were feltthroughout my body andfacilitated my inner workimmensely.
Late in the first daywhile repeating my mantraI suddenly lost bodyconsciousness andentered a loka in which Iwas seated facing a
siddhu. He looked at meintensely then lowered hishead and breathed threedeep breaths. Each breathhe breathed seemed toexplode within my body,filling it with theindescribable blissfulenergy of the Divine Sakti.Then slowly I returned tothis plane ofconsciousness with mixedfeelings of humility, joy,and the craving for more.
But no furthervisitations occurred untilthe sixth day when myguru visited me for anindescribably sweetconversation and Lila Rasaduring which he fed mewith his own hand. Such ablessing.
The remainder ofmy seven day stay in themandir has been taken upwith much reflection overrecent events and fantasy.As I deepened mymeditation thesereflections and fantasiesappeared more obviously
to be the demons ofattachment (desire andaversion) with which I must
yet do battle. They werequite unrelenting, oftenpursuing me into my dreamsat night.
My readings (about 11/2 hours a day) included theBhagavad GitaCommentaries ofJnaneshwar, theAparokshanubhuti, the Siva-Mahinanah Stotram, as well
as the three slim volumestranslated by Nilkanth, aswell as the Astavakra Sutra,all of which kept me on thetrack.
Even the service ofmeals and tea with the HariOm! Tea for you, my Lordhelped to remind me that weare (talking) our own truedivinity - the Atman - the OMwithin.
Thank-you Hari OmAshram. Your service, likeHanumans love with purityand love.
ShantiRam Das (Richard Alpert)
My Time in the Dark Room,
by Gita Vanath
(Translated from the Gujaratimagazine Haribhav Sept.2001)
I am very glad to tell you that I
got a chance to sit in a darkroom. I have seen time punctual
treatment without any hesitation
for first time in my life. Some ofmy relatives told me that it is
M y T i m e i n S i l e n c e a n d S o l i t u d e i n I n d i a
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Hari NamaExcerpts for Japa Yoga by
Swami Sivananda
The mere remembrance of
Haris Name destroys all theaccumulated sins of variousbirths.
In this Kali Yuga, there ex-ists only the Name of Hari,
Hari, Hari. In this Kali Yuga
there is no other means, noother way, and no other method
for attaining salvation. Eventhe sins of the greatest sinners
are brought to nothing by the
utterance of Haris Name(Name of God). Not only this,
but by doing so, we get eternal
safety, Self-realisation andeternal happiness. This is the
importance of Hari-Nama
Om JapaExcerpts for Japa Yoga by
Swami Sivananda
Om (Aum) is everything.Om is the Name or symbol of
God, Isvara or Brahman. Om isyour real Name. Om covers thewhole threefold experience of
man. Om stands for the phe-
nomenal worlds. From Om thissense-universe has been pro-
jected. The world exists in Om
and dissolves in Om. A repre-sents the physical plane. Urepresents the mental and astral
plane, the world of intelligentspirits, all heavens. M repre-
sents the whole deep sleepstate, and all that is unknown
even in your wakeful state, allthat is beyond the reach of your
intellect. Om represents all,
Om is the basis of your life,thought and intelligence. Om
is everything. All wordswhich denote objects are cen-
tred in Om. Hence the wholeworld has come from Om,rests in Om, and dissolves inOm. As soon as you sit for
meditation, chant Om loudly 3or 6 or 12 times. This will
drive away all worldlythoughts from the mind and
remove Vikshepa (tossing of
mind). Then take to the men-tal repetition of Om.
The Japa of Om (PranavaJapa) has a tremendous influ-
ence on the mind. The pro-nunciation of the sacred sylla-
ble Om, is one which has en-gaged the attention of all
Europeans devoted to Easternstudies. The vibrations set up
by this word are so powerful
that, if one persists in takingrecourse to them, they would
bring the largest building tothe ground. This seems diffi-
cult to believe in until one hastried the practice; but once
having tried it one can easilyunderstand how the above
statement my be true and per-fectly correct. I have tested
the power of the vibrations
and can quite believe that theeffect would be as stated. Pro-
nounced as spelt, it will havea certain effect upon the stu-dent; but pronounced in its
correct method, it arouses andtransforms every atom in his
physical body, setting up new
vibrations and conditions, andawakening the sleeping power
of the body.
The Mind , by Shri Mota(translated from Guarati byHemantkumar Neelkanth)
This is a foreword toMotas poem To The Mind
Mind is boundless andhas many phases. For themind to get involved in theactivity of lifes evolution isnot a small matter and evenwhen it appears to cooper-ate it may slip away at anytime. Its stimulation is sogreat that it remains activeto appear almost as the
truth. To perceive thetrends of the mind and todetermine their constructiveor negative nature is diffi-cult. Equally difficult is toremain balanced during itsdynamic, active and com-pletely spiritually awakenedstate as also during anequally powerful and vol-canic emotion to know andunderstand life.
Mind indulges in varieddelusions, has many knotsand prepossessions in un-derstanding things. Allthese can be transformed,provided the mind is in-clined favourably to lifesdevelopment and is ready
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The State of BeingBy Mota Maharaj, (translated
by Pratapbhai Upadhyaya,
edited by Robin Armstrong)
HARI OM
1. Being, being perfect is
most subtle, yet unmanifest;
when Being manifests,
it pervades every cell of the
body.
2. Being is beyond the reach
of words. Being is pastdescription..
The feeling of Being
transcends human speech.
It can only be felt in the heart.
3. Being is complete
concentration, bereft of
positive or negative thoughts.
Total serenity fills the state of
Being;
know this as Being.
4. Being is never the province
of duality and qualities.
The realm of Being is far
above the State of Jiva
(individual consciousness).
5. When one transcends nature,the feeling of self-harmony is
felt in the heart;
That is real Being.
6. How can one transcend
nature?
One has to rise and be in that
State of Being; higher,
beyond nature.
7. Remembrance, prayerful
singing and chanting of His
name are the means; the
practice of which when
maintained for a sufficiently
long, long period, strengthens
Being; and as the interest in
this practice grows, the mind
and the other instruments
subside and are stilled.
8. Being will then emerge;
Even in social
communications.
9. To rise higher than nature
to the Higher Heart
One should direct ones mind
and the other instruments,
inward;
To the contemplation of That
noblest Being.
10. Profound serenity, total
oneness in the heart,
Neither thoughts nor
contemplation exist in Being;
Total stillness everywhere.
11. This emerged state of
Being, when it becomes
complete and uninterrupted,
radiates at the root of the
mind and the other
instruments (the senses and
the ego).
12. Being is fully capable of
fundamentally transforming the
mind and the other instruments
of perception, Consciousness
will then prevail in ones very
foundation, on account of
Being.
13. Being has no particular
form of its own. It settles where
one welcomes it.
14. Being begins to descend,once it is perfect, And then
rises to the peak of perfection;
This happens when Being is
awakened, It stabilizes with
complete intensity.
15. This Being is a veritable
touch-stone; Once it touches
someone a little, Being loves to
transform that person and lovethem completely.
16. The state of Being, though
imperceptible, is completely
dynamic; When Being
permeates the body, it can at
times be held up somewhere;
One does not make an effort to
jump over this hurdle by
oneself.
17. By His repeated touch, He
does his work; Being does its
work by often making inroads.
the total reflection of soul.
forefront.
T h e S t a t e o f B e i n g , b y M o t a M a h a r a j
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Sri Ramana Maharshi
Self-knowledge is an easy thing,
The easiest thing there is.The Self is something thats
entirely realEven for the most ordinary man,
It could be said that a cleargooseberry
Is an illusion by comparison.
The Self, which shines as Sunwithin the Heart,Is real and all-pervading, Twill
revealItself as soon as false thought is
destroyedAnd not one speck remains. For
this thought isThe cause of the appearance of
false forms,The body and the world, which
seem to beReal things in spite of Self,which steadfast stands.The ever-changeless, firm as
Truth itself.When Self shines forth darkness
will be dispersed,
Affliction cease and Bliss aloneremain.
The thought I am the body is
the string
On which are threaded diversethoughts like beads.
Therefore on diving deep uponthe quest
Who am I and from whence?thoughts disappear
And consciousness of Self thenflashes forth
As the I-I within the cavityOf every seekers Heart. And this
is Heaven,This is that Stillness, the abode of
Bliss.
What is the use of knowing
everythingExcept the Self? What else is
there to knowFor anyone when Self, Itself, isknown?
On realizing in oneself the Self,
Which is the only self-effulgentOne
In myriads of selves, the Light of
SelfWill clearly shine within. This isindeed
The true display of Grace, theegos death,
And the unfolding of the BlissSupreme.
In order that the bonds of destinyAnd all its kindred may at last be
loosed,And so that one may also be
releasedFrom the dread cycle of both birth
and death,This path than others is far easier,
Therefore be still and keep asilent hold
Se l f K now ledge , by S r i Ramana Maharsh i
On tongue and mind and body.That which is
The Self-effulgent will arise
withinThis is the Supreme Experience.
Fear will cease.This is the boundless sea of
Perfect Bliss!
Annamalai, the Transcendental
One,
That is the Eye behind the eye ofthe mind,
Which eye and other senses
cognize,Which in there turn illuminatethe Sky,
And all the other elements aswell,
That is again the Spirit-sky inwhich
The mind-sky doth appear, That
shines withinThe Heart which is of every
thought quite free,
And with gaze fixed withinremains as That;Annamalai, the Self-effulgent
shines.But Grace is needed most. So
faithful beUnto the Self and Bliss will then
result.
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Naam Is The Great
Master Force:Exerp from Naam or Word, byKirpal Singh
Word or Naam is the Sound-current or Sound-principle. This
current or principle lay merged in
the Great Silence and was hencenameless. There was then noth-
ing but deep Silence with noname or pattern, no design or
form and no colour or shade. Thelife vibration (principle) hidden
therein, stirred the Great Deepand there came a Great Sound
called Word and the whole crea-tion came into being, and is sus-
tained by this. With the with-
drawal of the Naam or Soundthere sets in disintegration and
decay in all that lives, with con-sequent putrefaction and the re-
sult is dissolution which in com-mon parlance is known as death.
Thus this Sound is at once thebeginning and the end of all that
exists:He the Nameless expressed
Himself and made the Naam orWord. .Asa War M.1. It is
called variously as Sound; Sruti
(that which is heard); Shabd orAkashbani (voice from the
heaven); Udgit, Sarosha (musicof the Beyond); Word or Har-mony; Logos or the Holy Ghost;
Kalma or Bang-I-llhai (call from
God) or Nida-I-Asmani(heavenly sound).
Thou manifested Thyself asNaam and set up the creation.
Out of the Formless proceededforms in varying degrees.
.Asa War M.1. This entire ex-tentionalism is just of the Naam
and there is nothing which is notof Him:
Thou art immanent in all;And nothing is where Thy Word
is not. jap ji 19
Again, -All that is of life and all that is
of matter is from the Naam(Whether visible or invisible),
Without a Master-soul one can-
not have contact with the Naam..Suhi M.3
Liberation From
KarmaAn excerpt from Chant And BeHappy by A.C. Bhaktivedanta.
Material activities can be com-
pared to seeds. Initially they are
performed, or planted, and overthe course of time they gradually
fructify, releasing their resultantreactions. Enmeshed in this web
of actions and reactions, we areforced to accept one material
body after another to experienceour karmic destiny. But freedom
from karma is possible by sincerechanting of Krsnas transcenden-
tal names. Since Gods names arefilled with transcendental energy,
when the living being associateswith the divine sound vibration,
he is freed from the endless cycleof karma.
An excerpt from Sathya Sai
Speaks VII, pp. 364-5.
By Sathya Sai Baba
The A U M of the OM, repre-sents the Om Tat Sat principle,
the That is the Truth, I am the
Truth, the Truth is One princi-ple. The OM is the everpresent
voice within the echo of the Di-
vine call, from the cavity of theheart. Listen to it, be thrilled byit; that is the inner adoration, of
which external pujya or ritualworship is the outer symbol. With
the ego rampant and rambling,how can the mind be balanced
and faith be steady? Contemplatethe OM, the symbol of the inner
flame, which shines through the
waking hours, the dream twilightand sleep night. That way you
can earn grace abundantly.
Chanting Hari Om and Dancing in Surat , Gujarat
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Why Prayer?By Shri Mota Maharaj
Prayer is for making our mindclean and clear. It is the best
means for this purpose. Just as
dirt is cleared by washing clothesin water, the dirt of the mind is
cleared by prayer to God doneheartily. The intellect and the vital
being become pure, and in suchprayerful intellect, mind and vital
being remain clean and pure. Sothe habit of prayer is the best and
is always necessary. As oneshould bathe daily to keep the
body clean, one should pray daily
to keep the mind clean. It must bedone from the very depth of ones
heart. It must not be done as amechanical habit or as some sort
of a ritual. It must be done withreal Bhava (presence) or with true
emotion and devotion. One whodoes prayer with humility, love,
devotion and faith can havedynamic life. Prayer is not the
manifestation of aimless feelings.
On the contrary, prayer is the bestmeans to give proper shape to
ones feelings. With the properand continuous habit of prayer,
there would occur fewer andfewer mistakes in life, because bycontinuous prayer one is inspired
to always have good thoughts.
UPCOMING MEDITATION
AND CHANTING EVENTS:
Thursday Night. Nov. 15, 2001
at 7:00 pm: Special New Moon
Chanting of Hari Om. New
Moons are the peak points of
subjective impressionability in the
month. Receptivity to core
insights and to God are
accentuated. Chanting on a New
Moon will give an extra vitality to
your efforts over the following
month until the next New Moon. A
holy environment and spiritual
companions are are great blessing.This chanting session will be held
at Tanis Hargrave's home, on a
farm 40 minutes north of Toronto,
just outside of Aurora. Her address
is 16527 Kennedy Rd. (between
Aurora Rd and Mullock Drive).
From Toronto drive North on Hwy
404, East on Aurora Rd, North on
Kennedy, on the right hand side. If
you need transportation call Robin
at 416-465-4113. As usual there
will be chanting, reading from
spiritual texts, more Chanting, and
then a pot luck vegetarian dinner.
Friday Night. Nov. 30, 2001 at
7:00 pm: Full Moon (once in a
Blue Moon) Chanting of Hari
Om. The Full Moon brings a
heightened awareness of the pulls
and attachments of both past and
present. It is a potent time to secureour sense of oneness with each
other. Group chanting and
meditation at the time of the Full
Moon strengthens spiritual and
social awareness. If one can avoid
being pulled out into the dualities
in life, then Full Moon chanting
generates affirmations that will
carry you through to the next Full
Moon. This evening of chanting
and meditation will be held atAlain Passenauds home, 517 Pape
St. at the corner of Dingwall (use
the side entrance on Dingwall).
Alains phone number is 416-465-
5263. As usual there will be
chanting, reading from spiritual
texts, more Chanting, and then a
pot luck vegetarian dinner.
Friday Night. Dec. 14, 2001 at
7:00 pm: Special Solar Eclipse
(New Moon) Chanting of Hari
Om. Eclipses are times of great
sensitivity and personal
significance. This is a time of greatdarkness. When positive this can
be a time of deep receptivity; but
when negative it can be a time of
gross materialism and fear! In the
Middle East and the East an
eclipse is considered to be a very
spiritual time a time when great
masters are born, especially when
it occurs during holy days! At the
new moon deep subjective seeds
are planted. When the darknesslies without it becomes important
to nurture the light within. An
eclipse represents a special
opportunity to increase ones
spiritual intensity.
This meditation will be held at
Tanis Hargrave's home. As usual
there will be chanting, reading
from spiritual texts, more
Chanting, and then a pot luckvegetarian dinner.
Sunday Night, Dec. 30, 2001 at
7:00 pm: Full Moon (Lunar
Eclipse) Chanting of Hari Om.
The location of this meditation is
yet to be determined. Call Robin at
416-465-4113 if you want to
come. It is a good way to bring in
the New Year! As usual there will
be chanting, reading from spiritual
texts, more Chanting, and then a
pot luck vegetarian dinner.
Hari Om
Robin