Join us near the costal ‘historical monument’ town of Paraty, Rio de Janeiro State ~ Brazil
The Eco-Village and the Hotel Dharma Shala are in the mountainous jungle on the coast of Rio.
The Eco-Village has: Many waterfalls in the mountains, near gorgeous preserved beaches; vegetable gardens, cows, exotic tropical birds, wild bananas, tropical fruit trees, fresh ‘ahimsa milk’ and a beautiful temple.
The Retreat offers: Vegetarian and Vegan organic meals Daily hikes to different waterfalls Chanting & Asana Yoga classes Ayurvedic teachings Vegetarian & Vegan Cooking classes Kirtan (spiritual music sessions) ‘Cinema and the Psyche’ workshop
Massages, one to one therapy with the Ayurveda, Natural Medicine Doctors and Counselors, day or half-day visits to the historic town and preserved beaches nearby can be arranged but are not included.
We will also have music and other performances during a bonfire on the last night.
HOSTING AND GIVING SEMINARS
ARADHANA DEVI DASI: Chanting Yoga ~ Mantra Meditation MATTHEW JOSEPH MORREALE: Cinema and the Psyche workshop. ‘Cinema and the Psyche’ is an exploring into the nature of cinema, the psyche and how they interrelate. KIRTAN: (spiritual music) bhajan leaders from Brazil
ROOMS ~ SEMINARS ~ PRICES Seven Days and Six Nights
For Prices, Packages and the booking form to secure your place, please contact us.
Package prices include all seminars and workshops, its certificates and all meals. Not included: Flights and pickup /drop off at the Rio de Janeiro International Airport. Pick-ups with our Van (12 persons) cost $60 each way.
Is ‘Chanting Yoga’ a science? Can we trace the origin of chanting? Do we need to understand what we are chanting? Can the power of sound alter cellular and molecular structure – the DNA encoding etc.? I don’t know how to sing or chant, does it really matter? How much it will cost me?
Facts about ‘Chanting Yoga’
Thoughts are silent sounds.
Chanting Reduces Anxiety and Depression by balancing the nervous system.
Traditional Yoga, Ayurveda, and Sanskrit sources have demonstrated millennia ago the multidimensional effects of chanting yoga.
We become Compassionate to all living beings.
The effects of chanting boosts the immune system and can be rationally explained.
Chanting and heart healt
There are a number of different “sciences” behind chanting. Some of these are the “hard” sciences such as physics and psycho-acoustics. In order to sustain its findings, such sciences require a deep rational thinking, which is just a small aspect of the vast intelligence. In contrast, the Spiritual sciences such as the different yogic practices that work with sound, are evaluated with a much subtler aspect of the intelligence. Much has being written about this since yoga in its various modalities has moved to the west.
Recently, many doctors and scientist are becoming interested in the Chanting yoga phenomena. The following are just a few of the all increasing health professionals convinced of their therapeutic effects:
Dr. Herbert Benson states that chanting helps induce a “relaxation” response which causes reduction in heartbeat, brain waves and respiration.
Dr. David Shananoff-Khalsa believes that mantric recitation enables the tongue to stimulate the acupuncture meridians inside the roof of the mouth.
Dr. Ranjie Singe found that the chanting of specific mantras caused the release of hormone melatonin, and is investigating the importance of this in the healing process. So far, he has found that there are many benefits including shrinkage of tumors and enhanced sleep.
Can we trace the origin of chanting?
I have found that virtually every culture and tradition includes chanting and singing in their spiritual and health practices. Recitation of prayers is found worldwide and has been with us since the dawn of humankind. We find this common pattern in Hindu, Buddhist, Christian, Islamic and many other cultures. Whether it is a shamanic or pagan tradition, you will have some aspect of chanting that could be considered Sacred chanting in their rituals and prayers. Sometimes these chants are used to invoke Divine entities. Other times they are used for healing or to ask for some boon such as bringing rain. In my experience, chanting is most commonly used to bring the gross fulfillment of desires.
Do we need to understand what we are chanting?
Anyone who has cultivated the habit of chanting will realize that chanting gives a pleasure that transcends the senses and elevates one beyond the boundaries of time and space. Chanting delivers us from our sense of dependency on temporal enjoyments which are always fleeting and limited. Chanting will move one past this unfulfilling existence to one’s true nature and destination regardless of whether one knows the meaning of the chant or not. I once heard it said: “as music has charms to soothe a savage beast, so the spiritual sound of chanting soothes the restless mind.”
Can the power of sound alter cellular and molecular structure- the DNA encoding etc.?
A great deal of research has been done recently into the power of sound. As a result of this research, it was proven beyond a doubt that sound can alter molecular and cellular structure.
In the 1960’s, a medical doctor named Hans Jenny conducted experiments which showed that sound was able to actually create form in various substances such as sand, plastics, liquids, and water. He would place these substances on a steel plate and then using a crystal oscillator, vibrate these plates with sound. Quite astonishingly, the various substances took on the most organic looking shapes—they looked like microscopic organisms or underwater life. He called this work Cymatics.
A Japanese scientist, Masuru Emoto, demonstrated that water molecules are actually affected by sound and our intention. Intention concerns our thoughts and feelings. Intention is the energy behind the sounds that we create. Mr. Emoto found that clean water looked like a snowflake, very geometric. Polluted water looks like mud. Mr. Emoto has taken photographs of polluted water, which at first look like mud. After a priest has chanted over this water, new photographs were taken again. This time, the water looks like a snowflake, the sound and intentionality has restored it to its natural harmonious shape.
The work of Fabian Maman, a French acupuncturist and sound healer, has taken Kirlian photographs of hemoglobin blood cells that were exposed to different sounds. In particular, he took photographs of blood cells exposed to an ascending chromatic scale created on a xylophone. Each note effected the cell differently, creating a different shape and different Kirlian color.
The information above represents a small sample of the work that has been done to demonstrate that cellular structure and energy are effected by sound.
I don’t know how to sing or chant, does it really matter?
The good news is that one does not need to be a good singer or even know anything about music. Chanting is not about singing in the usual sense. It is not about memorizing complex lyrics. It works whether it is done alone or in a powerful group kirtan. It works whether it is done softly or in full voice, as long it is from the heart and with the belly. Although for enhanced effect, one can add eye-focus and a gentle hand mudra, and eventually you may wish to go to a singing classes, these simple steps can easily be included later. The key is to simply begin chanting.
How much it will cost me?
Here is more good news, chanting is absolutely free. All one need do is try and enjoy. It won’t work if you don’t do it! All that is needed is some time and an open heart. The benefits of chanting cannot be established through reasoning and intellect. It can only be experienced through devotion, faith and constant repetition of the chanting.
Facts about chanting Yoga: “Thoughts are silent sounds”.
More and more people are aware that our thoughts reflect and affect our mood, our attitude and our general health. Our thoughts are silent sounds–a type of vibration. The more refined our thoughts, the more elevated our vibration.
The entire universe was built on sound (Word), which is nothing but vibration. By vibrating a certain combination of sounds, we tune in to different levels of our intelligence, specifically, consciousness. Thus, chanting mantras is a conscious method of controlling our moods, and in turn, our frequency and resultant all-around radiance, much like changing the channel on the television.
Chanting Reduces Anxiety and Depression by balancing the nervous system
By combining sound, breath and rhythm, Chanting Yoga channels the flow of energy through the mind-body circuit, adjusting the chemical composition of our internal states and regulating brain-hemisphere imbalances, contributing to a natural abatement of fear and despair–emotions that underlie both of these common afflictions. By balancing the nervous system, chanting regulates the chronic stress and tension that is the norm for many people in today’s hyper-stimulated lifestyle. By balancing the endocrine system, chanting normalizes hormone production, which balances our moods and overall sense of well-being.
Traditional Yoga, Ayurveda, and Sanskrit sources have demonstrated millennia ago the multidimensional effects of chanting:
During the practice of Chanting Yoga, the breathing (prana) cycle is altered to a greater or lesser extent depending upon the number of syllables and consonants of the particular mantra. Through this process, one is able to influence the Subdoshas of Vata namely prana, udana, samana, vyana and apana. This in turn, will bring balance to oxygen-blood ratios, thereby improving the following: a) nutrients absorption; b) optimum function of organs of actions; c) general circulation including the blood flow, the lymphatic system and nerve impulses, and elimination via excretory organs.
Sound (akash), Breath (prana), and Matra (rhythm) combined with Dhyana (meditation) directs harmoniously the flow of energy (prana or Chi) through the (shrotas) body channels. This will adjust and balance Agni (metabolism) and homeostasis. As a result, the physiology known in Ayurveda as doshas (Vata), (Pitta) and (Kapha), the dhatus, and malas are functioning in harmony. Chanting helps one to deal with stressful factors and brings an overall sense of well-being and relaxation. This in turn, triggers a cascade of beneficial influences which aid our General Health (Swasta Vrita).
We become Compassionate to all living beings
Chanting transcendental mantras brings an understanding of ourselves as one and different from God (Sadhaka Pitta). It awakens our original nature and love within us. As George Harrison has said often in his Bhakti practice, this type of chanting is “a direct connection with God.” When our spiritual identity is awakened, we experience the unity and diversity of all life. Our capacity for compassion naturally grows, allowing our daily lives to be free of conditional mistakes such as blaming others, hate, jealousy, envy and pride. With the elimination of these negative concepts, all that remains is pure love.
The effects of chanting boost the immune system and can be rationally explained
Perhaps the key to rationally understand the power and effects of chanting on human physiology are the upper palate, the movement of the tip of the tongue and breath.
The Upper palate is at the base of the hypothalamus, which is the control center of the physical body. It regulates communication between the Doshas Vata and Pitta and its sub-doshas (the nervous system and the endocrine system). My own repetitive experience found that the hypothalamus controls the entire nervous system (Vata ).
The tongue taps certain points along the roof of the mouth, sending signals to the hypothalamus. These signals regulate the chemical activity streaming into all parts of the brain and body.
Breath adjusts all the rhythms of our body, such as the familiar circadian rhythms; but also the lesser known ultradian rhythms, which monitor the smaller-scale energy cycles that occur throughout the day. Due to our hectic life style our nervous systems are often overtaxed. These rhythms are thrown out of balance. However, through the art of chanting we begin to bring a state of balance. When breath and sound are working together, we realize the magnificence of Life and how God became sound. One will also realize also that words are only approaching the tip of even greater benefits!
Chanting and breath brings positive effects on the parasympathetic nervous system (the nervous system that tells us everything is ok). These effects are multiplied and the healing response is triggered, which translates into healing and stronger immunity.
Chanting and heart health
According to the Heart Math, chanting is known to promote general wellbeing, and it is great benefit for the cardiovascular system. One reason for this may be that singing demands a slower than normal respiration, which may in turn affect heart activity. Coupling of heart rate variability (HRV) to respiration is called Respiratory sinus arrhythmia (RSA). This coupling has a subjective, as well as a biologically soothing effect, and it is beneficial for cardiovascular function. RSA is seen to be more marked during slow-paced breathing and at lower respiration rates (0.1 Hz and below). In this study, we investigate how singing, which is a form of guided breathing, affects HRV and RSA.
Rhythm: Through repetition of the mantra, patterns of sound are inscribed onto the brain. The unconscious becomes the conscious. The automatic becomes the deliberate. The mindless becomes the heartfelt. The repetition frees us from our destination-fixation, that desire to rush to the end. The repetition is the whole point. Through repetition, the mantra washes over us, as the waves in the sea gradually get us wet.
Projection: When we chant from the navel point while articulating the mantra, we not only stimulate the upper palate, but we vibrate the central channel by which prana, or life force, flows. For millennia, yogis have referred to this as the shushumna. This dual process is said to move us into the realm of anahat, or unconditional love.
So far everything looks great, but how long will it take to achieve this promises?
Everybody is unique, so how long it takes will depend the degree of dedication and determination over a period of months and years. Although we experience glimpses of the above mentioned benefits almost the same day, this taste will encourage us to go deeper into the chanting Yoga. In the guidelines below, you will be given an idea of what can be accomplished in a certain period of time. This will help you to set realistic goals.
Reprogramming our habits
“It takes 40 days to break a habit; 90 days to gain the new habit;
120 days and you are the new habit; 1,000 days and you are Master of it.”
Chanting from minutes to hours will bring the following benefits:
3 minutes affects the electromagnetic field, the circulation and stability of the blood.
7 minutes begins to shift brain patterns, and the magnetic field surrounding the body increases in strength.
11 minutes begins to change the nervous and glandular systems.
22 minutes sees the three minds (i.e., the negative, positive and neutral minds) come into balance and begin to work together; the subconscious mind begins to clear.
31 minutes allows the glands, breath, and concentration to affect all the cells and rhythms of the body. Endocrine secretions are completely balanced as is the ethereal energy of the chakra (junction points of physical and spiritual centers).
62 minutes changes the gray matter in the brain. It stimulates the frontal lobe of the brain, as well as the pituitary and pineal glands. You work through the physical body, the emotions and mental states, stimulating higher, more subtle aspects of the self. The subconscious “shadow mind” and its psychological projections become integrated.
2 1/2 hours changes the psyche in its co-relation with the surrounding magnetic field so that the subconscious mind is held firmly in the new pattern by the surrounding field. You totally remake your psyche. These changes persist throughout the day and are reflected by positive changes in mood and behavior.
The philosophy of Acintya Bhedabeda Tattva embodies the quintessence of all systems of Indian philosophy. Indian philosophy, embodied in the Vedic literatures, is over 5000 years old and inspired the birth of the two great Eastern religions, Hinduism and Buddhism. It has also greatly influenced the western world, particularly over the last 200 years. Most systems of Indian philosophy propound the view that the universe is fundamentally one, part of and pervaded by the Supreme Being, from whom it has emanated. As such, they maintain that the universe is not the outcome of blind chance, but that it is the result of intelligent design and that it has meaning and purpose. Furthermore, according to most systems of Indian philosophy the material universe, in which we live, is only part of an infinite and spiritual universe. Both the material and spiritual universe are considered energies of God, the Supreme Spiritual Being. The spiritual universe is defined as God’s internal energy, and the material universe His external energy. All living beings in the material world are essentially spiritual, and part of His internal energy. Finally, according to most systems of Indian philosophy, God is defined as a transcendental Person, endowed with consciousness, attributes and form, and who stands at the center and source of his infinite energies and emanations.
At the cornerstone of this world view is the notion that God, and the universe emanating from Him, are essentially one and different. He is one, in that He is the origin of, and pervades all beings, and He is different, in that His energies have their own independent existence and identity. This independent existence and individual identity accounts for the world of many-ness and variegatedness.. The problem is, that the principles of oneness and many-ness contain a logical paradox, and appear to be mutually exclusive. On the bases of logic it is indeed hard to reconcile how one entity can be one and many at the same time. Within the different schools of Indian thought, philosophers and mystics have attempted to resolve this paradox by emphasizing one principle over the other, thereby reducing e.g. many-ness to a by product of oneness. Some schools of thought, taking a more extreme position, have even postulated that only oneness is real, and that the many-ness constitutes an illusion. Throughout the history of Indian philosophy this theme, and its implicit paradox, has been at the center of philosophical discussions.
Thereby the oneness and many-ness principles do not just confine themselves to the relationship between God and His creation. The principle extends to virtually all areas of philosophy and science, such as the relation between matter and consciousness, between qualities and substance, between particles and fields, between energy and matter, and the personal and the impersonal. Interestingly, therefore, it appears that the principle of oneness and many-ness, with its inherent paradox, extends to all areas of reality.
Within the history of western philosophy we also find the constant recurrence of the oneness versus many-ness theme, resulting in different schools of opposing thought. Thereby the parallels between Indian and western thinking are striking. Most notable is e.g. the discussion and debates that have flourished on the issue of realism and idealism, or the relation between matter and consciousness, during the 16th and 17th centuries in Europe.
The great 16th century Indian philosopher and mystic Sri Caitanya Mahaprabhu formulated a new principle, shedding light on the paradox, and making explicit what was already acknowledged implicitly by many great Indian thinkers. Caitanya stated that the principles of oneness and difference are inherently inseparable, that they always exist simultaneously, and that their simultaneous existence lies at the core of all metaphysics. He furthermore stated that the simultaneous existence of oneness and many-ness is called Acintya in Sanskrit, which means “inconceivable”. Inconceivability implies that this aspect of reality is inconceivable to the human and finite mind, and transcends the principles of logic. The philosophy of Caitanya has been formulated in Sanskrit as “Acintya Bhedabheda Tattva”. Acintya means inconceivable, Bhedabheda means simultaneous oneness and many-ness, and Tattva means principle or truth.
The problem is, of course, that if we abandon and ignore the principles of logic, then we may be forced to accept any irrational worldview, and loose our ability to analyze and verify scientific and philosophical theories. For logic lies at the core of all philosophy and science. The principle of Caitanya however, makes a noticeable difference, in that Acintya Bhedabheda Tattva should not be considered ‘illogical’, but rather it should be considered ‘supralogical’. The difference is that while a supralogical principle may appear to defy the laws of logic, the principle itself can be perceived and verified by means of direct perception, and has an empirical foundation. As such the principle of Acintya Bhedabheda Tattva can be observed in many phenomenon and occurrences in this world.
A good example is the perception of a red rose. As mentioned before, the discussion on one-ness versus many-ness has extended itself to all aspects of philosophy and science. In the western tradition, two schools of thought emerged on the issue of the relation between substance and its qualities. One school, called the realists, founded by the Greek philosopher Plato, stated that qualities and substance are in fact two different realities. E.g. Plato postulated that there is such a thing as universal ‘redness’, that becomes superimposed along with other universal qualities, on a particular material substance, thereby creating a red rose. Plato therefore viewed qualities and substance as being different. Many centuries later another school of thought emerged, called the nominalists, that disagreed with Plato, and postulated that a quality can never be separated from its substance, and that quality and substance are in fact one and the same. This discussion is a very good example of the paradox inherent in the relation between a substance and its qualities. The fact is, that they are simultaneously one and different, and that while this may transcend, or defy, the laws of logic, our perception of the red rose confirms the principle.
Another example is the spatial perception of an object, say a coin. While the coin is one, it has many sides, an inside as well as an outside, an upside and down side. These different sides establish an element of many-ness within the object, that is simultaneously perceived as one object.
In modern physics the relation between particles and fields has been a subject of many discussions. Scientists have observed that a field, or wave, sometimes behaves like a continuum of energy (oneness), and other times behaves like a stream of finite particles (many-ness). The phenomena has in fact been named “wavicles” clearly establishing the simultaneous oneness and many-ness of these manifestations of energy. The discussion reflects the underlying principle of Acintya Bhedabheda Tattva. Following this theme, modern physics leans towards a worldview whereby the universe is seen as a unified field of energy, from which finite particles, in the shape of matter, emerge as a continuous process of creation. These finite particles can at any time revert back to their non-finite energetic state, which paints a picture of oneness (the field) and many-ness (particles) continually interchanging, and in fact simultaneously coexisting.
There are in fact many more examples that could be adduced to illustrate the principle of Acintya Bhedabheda Tattva, and that confirm the principle by means of direct perception. As such the principle is not illogical, but should be defined as ‘supra-logical’, transcending the limitations of the finite human mind.
Ultimately the philosophy of Acintya Bhedabheda Tattva explains the relationship between God and His creation, and more specifically, it also explains the relationship between God and living entities, such as ourselves. The philosophy of Acintya Bhedabheda Tattva states that this relationship too, is characterized by simultaneous oneness and difference. We are one with God in a qualitative sense, however we are different quantitatively. In quantity God is infinite and we are finite. It is therefore a mistake to assume, as some Indian schools of thought have advocated, that man is identical to God, and fundamentally one with Him in every respect. We are not God, merely small parts of God, with a limited degree of independence.
Acintya Bhedabheda Tattva also sheds light on the identity of God Himself. It maintains that while God is a transcendental Person, he is simultaneously impersonal as well. The relationship between the personal and impersonal too has been the subject of many philosophical arguments. While consciousness and form represent the personal aspect of God, infinity and all-pervasiveness represent the impersonal aspect, which attributes appear contradictory. Acintya Bhedabheda Tattva maintains that they both exist simultaneously, and that they complement each other. God is simultaneously full of form and formless, finite and infinite, personal and impersonal.
The philosophy of Acintya Bhedabheda Tattva, as expounded by Sri Caitanya Mahaprabhu, therefore represents a revolutionary new paradigm in our ability to understand reality, and it in fact resolves many of the apparently irresolvable paradoxes that have dominated philosophy and metaphysics in the east and the west for thousands of years.