The purpose of this article is to inspire an interest in the Yoga of Sound, a tradition that develops alongside Hatha Yoga and Ayurveda. Founded upon the principles of mantra shastra and tantric cosmology, the yoga of sound is grounded in the depth of yogic perception developed by Rishis, the ancient seers and visionaries of India’s glorious spiritual heritage.

What is mantra shastra?  From the earliest times, Hindus have studied the intimate relationship between language and consciousness. Mantras are sonic formulae that took millennia to develop and are expressed using the Sanskrit language; the word Sanskrit is derived from Samskrita, which means “well-refined.” Although mantras are sound forms and patterns that have been codified using Sanskrit, they (mantras) are in a sense beyond language. It is claimed that the Rishi’s became aware of the vibratory fields audibly expressed in mantras when they were in states of deep meditation: such vibratory realms simply “exist” in the universe. The external mantras utilized by the yogi, or spiritual aspirant, awaken the states of meditative awareness in which the actual vibratory fields represented by the mantras can be experienced: the mantras are like localized particles that exist simultaneously as fields of energy. Such vibratory presences are powerful as they can cause profound healings to occur deep in the soul as well as awaken spontaneous and profound spiritual insights. Mantras have therefore been utilized in India for many millennia to preserve, awaken and transmit spiritual consciousness and to effect healing.  The teaching around the transmission, pronunciation, meditation, understanding and rituals around the use of mantra is called mantra shastra.  Mantra shastra is an established art and science that has been developed through the patient and systematic application of innumerable permutations and combinations that is characteristic of the Indian mind.

One part of my impetus in writing this article is to inspire an interest in mantra shastra among American and Western yogis and to motivate a disciplined and systematic study of this sacred art form. The other part is my concern around the prevailing attitude and certain interpretations of mantric science here in the America, even among yoga communities. American yogis are in need of a better education about this sonic science in order that, through their employment of it, there be an expansion in the scope of yogic states available to them. Right now, the practice of sound yoga in America is almost entirely limited to devotional chanting or Kirtan, the call and response of mantras expressed through musical phrases in praise of the Divine.  The mantras utilized for this purpose, for instance, chants such as Shri Ram Jai Ram, belong to the Bhakti stream of the Yoga of Sound tradition. There is a need for yogis and spiritual seekers in this country to realize that the Yoga of Sound is a much broader and sophisticated sonic tradition and that devotional chant or Bhakti yoga represents only a portion of its complex assortment of inter-related systems.  Without enough study and employment of the mantras that belong to the other streams of sound yoga, namely the Vedic and Tantric systems, there is a danger American yogic schools embracing just the Bhakti stream become overly sentimentalized or spiritually romanticized in the long run.

Another issue of concern is that there appears to be a prevalent notion among American yoga teachers, musicians and yoga practitioners that the correct pronunciation of the mantra is not essential but rather that it is the intention behind their use of the mantra that is most important. This may be acceptable in cases of simple devotional songs and folk tunes such as Raghupathy Raghava but not in the case of actual mantras. It is my studied belief that correct pronunciation is absolutely necessary when practicing Mantra Shastra because without correct pronunciation the practitioner is denied access to the intended power of the mantra he or she is employing. This is especially true of Tantric bijas, seed syllables pertaining to the charkas such as lam, vam, etc., and Veda mantras such as the sacred Gayatri – Om, Bhur, Bhuvas, Suvaha.  At the moment, tremendous liberties are being taken with the use of such mantras and obviously even well-meaning teachers and practitioners are seemingly unaware of how much the efficacy of these sacred sounds is being affected by mispronunciation.

MY PERSONAL BACKGROUND IN SACRED SOUND

Although I have Hindu ancestry, I was raised Christian in India, but while I was growing up I developed a profound respect, almost awe, of the Hindu culture. In secret, I wished that I had been born a Hindu with the freedom to practice the tradition openly and be nourished by a family that lived it within the home. My marriage of Christianity and Yoga happened when  I began living as Benedictine a monk at Bede Griffiths’ Hindu-Christian Ashram in South India, a Benedictine community that was, and still is, extremely respectful of the Hindu culture. This unusual Christian community essentially borrowed generously from the Hindu tradition for its cultural fulfillment and spiritual sustenance.

Music has been a part of my life since early childhood and I began practicing professionally while in my early teens, but it was during my years as a monk at the ashram that I began studying sound as a yogic path and this became an eighteen-year passion that continues to the present day. At the beginning of my study of sacred sound, I simply wanted to enjoy the feeling that I was participating in the Hindu tradition and was not so much concerned with learning the correct pronunciation of the mantras. I soon realized that the proper rendering of the intonations, inflections and intervals contained in the mantras was essential to a deep and authentic experience of the practice.  It then took me many years and much effort to learn how to pronounce mantras properly. I see the same tendency to simply want to enjoy this sacred sound tradition without a great deal of personal study within America's yoga community. Having come from a Christian and quasi-western upbringing, I feel that I can understand how daunting it must be for Westerners to want to take on a more thorough study of Sanskrit mantras. Keeping this in mind, I have worked systematically for the past dozen years to learn how to make the Yoga of Sound accessible, meaningful and learnable for Americans while still preserving the authenticity of the tradition; not easy, but something I constantly strive toward.

SOUND YOGA AND HATHA YOGA COMPLEMENT EACH OTHER

It is my deepest wish that more Americans be inspired to enrich their yoga experience by studying the wonderfully rich tradition of sonic mysticism often referred to as Nada Yoga. Nada Yoga, or the Yoga of Sound, as I prefer to call it, is based in the notion that the primary stuff of the universe is vibratory and therefore sonic in nature. Modern physics supports this understanding, explaining that all the shapes we see in nature are constructed of the same vibrating substance; each with a different frequency and wavelength. The speed with which the object vibrates and the size of its mass both contributes to its particular sound. Solid objects vibrate at a slower rate and gaseous substances more rapidly. Sound yoga attempts, through its sonic formulae, to sculpt and shape our more rapid or subtle energies in much the same way that hatha yoga, through its asanas (postures), seeks to sculpt and shape the slower or grosser energies of the body.

Hatha yoga in the West focuses on the chariot, a symbol for the physical body in many yoga treatises such as the Bhagavad Gita.  Mantra is the soul that should be placed in the chariot, the body becoming its vehicle.  Hatha yoga and Mantra shastra are inseparably interrelated and support each other because they are both attempts to form the same basic substance.  The asanas and pranayama practices of hatha yoga create physical configurations in the body that supports the health and well-being of the overall nervous system. The mantras of sound yoga offer us access to subtle energies to stream through it.  To maximize the spiritual potential of the aspirant, these two disciplines must be studied together.  They are both specialist approaches, but combined they have monumental power.

The yoga of sound has accompanied the practice of hatha yoga from its earliest beginnings.  In the Ancient Vedic period, practitioners of yoga remained in a posture for a long period of time in order to invoke a particular deity or power and the mantra corresponding to such a force was utilized along with the asana to achieve that goal.  Tantric Cosmology teaches that the Divine maintains harmony and balance in the universe and protects it through governing powers known as vibhutis that emanate from the source of all existence. Mantras are a sort of computer code that link us to these emanations, introducing the same balance, harmony and protection to our own bodies that are a microcosm of the universe.

Hatha yoga was developed primarily to strengthen the body of a practitioner so as to ensure longevity of life.  This strengthening of the body also allowed the yogi to prolong periods of meditation, creating the possibility of a deeper realization.  Usually, an asana was coupled with a mantra. The word asana means “seat”, denoting a posture that facilitated a minimum of interference from mental obstacles in the practitioner; their mind literally being held in check by the steadiness and calmness of their body.  Yet it was the mantra used by the yogi that wielded the power, awakened siddhis (spiritual powers and perceptions) and led to the realization of deep spiritual truths.

The efforts of Western and American yogis to master complex asana and pranayama practices is undeniably commendable; it is, in fact, truly outstanding.  Now if the same assiduous discipline and effort is channeled into the study of mantra and sacred sound, yoga in America and in the West will grow to become a tremendous spiritual force in the world, as this is what it did for India.

Sound yoga is not meant to take the place of Hatha yoga but to complement it. Since, awareness of the body is likely to dissolve in many yogic states of consciousness, mantra is extremely helpful to keep alive the soul of the yogi who is in deep trance.  There is therefore a very pragmatic incentive for the yogi to practice mantra in combination with asana.

MANTRA SHASTRA IN THE CLASSIC STREAMS OF SACRED SOUND

To understand the Yoga of Sound one must realize that mantra shastra comes to us in three distinct streams: through the Vedic tradition as Veda mantram, through the Tantric tradition as bija mantram and through the Bhakti tradition as bhakti mantram. Veda mantra is the oldest in its cultured formulation.. Akin to a sort of sonic architecture, these mantras ensure a stable spiritual well being and offer a protective force field that guards the vulnerability of the yogi who seeks to sustain deep states of consciousness for a prolonged period.

In contrast to Vedic mantras, a masculine approach to sound (usually an assortment of complex non-repetitive phrases), Tantric mantras focus on the subtleties of the individual letter. Each Tantric mantra repeated many times in order to release a specific stream of energy in the body and this constitutes a sensual, feminine approach to sound. 

The most commonly used mantras in the West, Bhakti mantras, are also known as saguna mantras.  Saguna mantras such as Shri Ram Jai Ram embody specific and personalized attributes of the Divine, allowing for a personalized approach to form and energy. Those who do not feel comfortable about personalizing the absolute may utilize nirguna mantras, such as so ham.  Nirguna mantras are free from personal attributes and can also be abstract like the classic mantra om.

Finally, one should be aware that underlying the use of all mantras is Nada Yoga, the science of sound that takes into consideration the musical intervals used for the recitation or musical expression of mantras. Nada yoga practices also involve a deep listening to the body and to the music of the natural world. Such a listening makes the yogi aware of the vast spectrum of consciousness that manifests in a complex range of distinct frequencies during meditation. The bases of our global musical systems, our sense of harmony, melody and rhythm, are all selections from this vast range of frequencies. To be aware of the entire spectrum enables us to embrace the soul of the universe. To choose only a few, narrows us down to cultural boundaries that the yogi must expand beyond.

Although there exists a great love for the Hindu culture and a tremendous attraction to the yogic path in America, there simultaneously appears to be lack of motivation with the American yoga community to study and master this extraordinary spiritual art form.  I think that a good reason for this is a circulating opinion that it is intention and not pronunciation that matters most.

INTENTION VERSUS PRONUNCIATION

While intention is extremely important in spiritual practice, our intention can only make use of those skills that we have truly mastered and this is particularly true with the use of mantra. The more skillfully we have developed our use of sound and mantra, the more tools we have to shape our consciousness and the consciousness’ of those that we work with. Proper pronunciation of Sanskrit phonetics lies in the correct positioning of the tongue in the mouth and the proper articulation of complex consonants, the combination of which produces a specific effect in the physical, mental and spiritual bodies of the practitioner. When pronounced properly our own bodies and minds begin to resonate in sympathy with the same cosmic vibrations that triggered a range of spiritual experiences and insights for the Rishis who first heard the mantras in the depth of their meditations.  The more skillful is our use of mantra shastra, the more tools we will have at our disposal to help shape our consciousness and the consciousness of others.

The Rishis of ancient India saw these mantras and they heard what they saw. 

This unique crossing over of faculties is known as Mantra Dhrista, an experience not uncommon to LSD trips.  Refined through a rigorous process of permutation and combination, the Rishis sought to codify their sonic experiences using Sanskrit.  We know that it takes time to acquire skill in any language and that language is essential for the evolution and development of our knowledge in this world. How important then it should be for every spiritual seeker to master a language as rich and resonant with mantric power. Linguists seem to agree that Sanskrit is the most phonetically evolved language on the planet, which is another way of saying that it has the widest range of spiritual possibilities.  To ignore the subtleties of Sanskrit pronunciation is to undermine the exquisite beauty, depth and intellectual rigor that the Hindu people have put into the sculpting of these sounds.

Correct pronunciation of mantras is also important because only then is spiritual energy properly released and distributed through the nadis, which are a network of spiritual channels that form the infrastructure of our spiritual system in much the same way that correct physical posture properly distributes energy throughout the physical nervous system.  This is not be ignored or played down especially in regards to Tantric mantras also known as bijas or seed syllables that are specific to releasing energy in the chakras, which are energy vortexes that govern the nadi system.  In particular, Western teachers of Kundalini Yoga must stop the anglicizing of Tantric bijas since such a practice undermines the whole process of research that has gone into the creation of these mantras.

Mantras are sounds that when employed properly energize, heal, transform and awaken profound states of consciousness in us.  In fact repeating any kind of sound can be powerful.  For instance, chanting the word "tree" a hundred times will have a physiological effect because it involves continually riding the word on the breath which creates a certain resonance in the body; but it will have a significantly different effect then chanting the mantra Ram.  While it may make you feel changed and provide an accompanying high, the experience is not quite "awake" in the same way as when you roll the tip of your tongue on the roof of your mouth, and extend the vowel "ah", and taste the consonant "mm", as you resolve the mantra rraamm in your mouth. Chanting Hindu mantras, even incorrectly, will undoubtedly have a mental and physical effect, but certainly not the one that it was intended to have. The difference between a poorly pronounced mantra and one correctly pronounced is comparable to the difference between a movie and real life. The first can only simulate an effect; the last is the real thing.

The perfection of American yogis employing mantric sound in their practice cannot be accomplished overnight. It will obviously involve giving time and discipline to the process of learning, both of which Western yogis have proved they are capable of. I am confident that those who undertake mantra sadhana (a disciplined effort to learn mantra) alongside the development of their hatha yoga practice will discover a significant change in their consciousness and in the depth of their spiritual realizations.

IT IS TIME FOR THE AMERICAN SOUL TO TAKE FLIGHT

My main objective in writing this article is to inspire and educate Western yogis, in particular Americans, to take up the study of sound yoga and to do so in its entirety. Americans have a natural openness to learning and are good at developing teaching systems; once they have absorbed the tradition, they will propagate it effectively to the rest of the world. There is a need for a deep, sophisticated and focused study of this art form that will give Americans access to the entire tradition. At present, there is too much emphasis on Bhakti yoga mantras, not enough on Tantric and Veda mantras, and there is scant evidence that these two other streams are being practiced or taught skillfully enough for the true power, magic, potency of the mantras to be experienced, primarily because of mispronunciation.  The only way to know the difference is by begin employing Vedic and Tantric mantras in your yoga asana practice. 

My reason for recommending this combination of asana and mantra is essentially to motivate Western yogis to discover for themselves the vision of the India’s Rishis, those enlightened individuals who authored the Vedas, Upanisads and Bhagavat Gita.  These extraordinary individuals attained a unique mode of perception, a certain vantage point from which they could survey the entire spectrum of consciousness available to us as human and spiritual beings.  Once discovered, this vision will find its own specific articulation in present times, culture and language; but such a vision is an important aspect of the Hindu yogic mind that is worthy of assimilation into the evolution of yoga in the West.  Another way of saying it is that by allowing the indigenous mind of yoga to surface in the West, the process of inculturating yoga on this side of the planet will achieve a certain fullness, or, at the very least be better informed as it evolves.

I think that there are very practical reasons for the four streams of sound yoga to be embraced in Western culture, not only by dedicated yogis but also by spiritual seekers of all pursuits.  In my opinion, the Yoga of Sound is best embraced in its entirety.  Life in America is very stressed with financial burdens, legal responsibilities and extreme competition in the workplace. Shabda Yoga mantras give us strength and protection through their articulate sounds rendering us less vulnerable as we prepare ourselves for the day and the tasks ahead of us. Synthetic clothes, unwholesome foods, artificial environments and unnatural methods of transportation sever our awareness creating poor health conditions and causing disease. Shakti Yoga mantras bring us into more intimate relationship with our physical body removing blocks that obstruct the optimal flow of energy in our nervous system. Superficial relationships, unhealthy sexual practices and the lack of true emotional fulfillment cause our emotions to result in manic highs and deep depressions. Bhava Yoga mantras release love and devotion in the heart, providing us with the level of emotional fulfillment that is capable of satisfying our deepest longings for authentic relationship.  Music is naturally healing, but “art for art’s sake” is prorogating so much negative energy in our environment, causing our spiritual and psychic systems to go out of balance. Nada Yoga helps us tune our bodies and our minds by bringing us into harmony with the world of nature and the cosmic order of the Universe. Through these meditations we experience the healing power of sound.

For the past few decades, in order to make the tradition safe and acceptable to Americans, yoga has been presented free of all is mystical and magical associations. This has helped yoga to enter into the mainstream of American culture, minimizing opposition from religious groups and establishing credibility in the medical profession. Now that both Western medicine and religion seems to be drawn toward yoga, I feel that it is the perfect moment for American yogis to take a new step in their growth by studying the component of sacred sound. Such a study will empower the soul of yoga in the West and allow practice on the mat to take flight. It may well be that it was part of the Divine plan that hatha yoga in the West has prepared its spiritual and nervous system to efficiently handle the amount of energy that mantras are capable of releasing. The chariot has been prepared: it is time for the soul to go for a ride.