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h a r io m@ i a st r o . c o m
Wr i t t e n C h a n t i n g
by R o b i n A r m s t r o n g 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
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.
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Chanting Hari Om
I am That
I am Upasani Maharaj,
During his first visit, Chunilal was surprised at Dadaji's effusion:
Take a memorable quote from this article (a pull quote) to pique your reader's interest.
I am Tejuddin Baba.
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Chanting Hari Om
Inside the Black Room in Kumbakonam 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 cant see was a little meditation area with Motas photo.
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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
The State of Being By Mota Maharaj (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 overflowing 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 consciousnesss 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. 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.
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.
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Chanting Hari Om
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.
Swami Sivananda
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
He who entertains thoughts of Divinity becomes transformed actually into the Divinity itself by constant thinking and meditation.
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.
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R e a l i t y i n F o r t y Ve r s e s b y S r i R a m a n a M a h a r s h i
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 ones 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.
S r i R a ma n a M a ha r s h i
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Chanting Hari Om
37. The precept; duality while seeking and non-duality on attainment is not right. Who else is but the tenth man,1 both while anxiously searching for ones Self and after attaining ones Self? (1. This refers to a traditional story of a party of ten fools who were traveling together. 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 forgot 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 mistake 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.
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) ones Self, the ever-attained and eternally 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 without form, we say Liberation is the destruction of the ego which discusses whether it is with form, without form or with and without form.
To realize the Self which is always present and to remain as That is (the real) attainment.
38. As long as we are the performers of actions we have to undergo 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.
Mount Arunachala
OM in Tamil
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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.
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Chanting Hari Om
Swami Ramdas, May 9, 1929. An excerpt from Letters of Swami Ramdas, Volume 1, p.82 Bhajan and Kirtan are going on in the Ashram morning and evening, occasionally throughout the day and night. The best way to raise the mind above itself is to sing, or listen to, the songs glorifying God.
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.
Baba Haridas
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.
3. Know that all Dharmas have One God, that all hearts are motivated 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 understand 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 Majesty and His Glory.
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Friday Night, Sept. 6, 2002 at 7:00 pm: New Moon Meditation and Chanting of Hari Om. This meditation will be held at Robin Armstrongs 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 Passenauds 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 balance. It occurs in the midst of the most intense and rapid changes of light into darkness. This is a time when the powers of individual creativity and ego must begin to surrender to a greater receptivity and the reality of Oneness. The energy around us and our thoughts at the exact moment of the Equinox have a most profound effect on the events and circumstances of the next six months. Chanting at such a time will remind us of our true relationship to God and it will help us to qualify or sanctify our relationships to each other. It inspires actions towards the light of allinclusive Oneness. We will chant Hari Om for 3 hours without stopping as the exact equinox is at 12:56 am. This will build an sensitivity that will stay with us throughout the Fall. As light decreases so does individual-centred activity. Spiritual friends are a great blessing! This meditation will be held at Robins home.
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Saturday Night, Oct. 5, 2002 at 7:00 pm: New Moon Meditation 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 Passenauds home.
Chanting Hari Om
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 Passenauds home.
Tuesday Night, Dec. 3, 2002 at 7:00 pm: New Moon Solar Eclipse Meditation and Chanting 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 Meditation and Chanting of Hari Om. At Alain Passenauds home. Saturday Night, Dec. 21, 2002 at 7:00 pm. 3 hr Solstice chant at Robins home.
Chanting Hari Om
P.O. Box 5265, Station A, Toronto, ON. M5W 1N5 (e-mail: hariom@iastro.com)