Learn How To Chant

Wanderlust A 6-Step Guide for Starting a Chanting Practice

Do you find yourself falling in love with chanting? You may listen to Janet’s album, Echoes of Devotion, which she produced in conjunction with DJ Drez. On iTunes and on her web shop, you may purchase it. Making the decision to begin a new practice can be intimidating, especially if we don’t know where to begin. The following six-step program will get you started on your journey to learn how to chant, which is a practice that has roots in history but is open to personal customization.

Step 1: Om Om Om

What you are about to learn is the most powerful chant you will ever need to know. You may say it in the shower, while you’re driving, to yourself or out loud, in a yoga class, after a yoga session, in the bank, or anywhere else throughout your day. Allow the music to reverberate from the inside out as well as from the outside in. Om (Aum) is the Pranava (cosmic roar), the entire embrace and engagement with existence as it radiates forth from the infinite to the finite. OM (Aum) is the sound of life.

Step 2: Bhakti

Begin to comprehend the meaning of bhakti practice (devotional yoga practices) as well as the intention that underpins and guides the practice. I believe it is a practice that gets to the heart of love—not a love that is linked to anything external or that owns something, but a love that is so vast that it encompasses everything, including birth and death, without exception. It is a commitment to becoming the greatest, most aware version of ourselves and others that we can muster. Bhakti practices might involve chanting the divine’s name (mantra), doing mudras, drawing yantras, and other rituals.

What is it about this road that you find so appealing?

Step 3: Teacher

Begin to comprehend the significance of bhakti practice (devotional yoga practices) as well as the intention that underpins and permeates each practice session. I believe it is a practice that gets to the heart of love—not a love that is linked to something external or that owns something, but a love that is so vast that it encompasses everything, including birth and death, without exception. We are dedicating ourselves and others to being the greatest, most aware versions of ourselves and others.

Consider whether or not this is the right path for you at this point in your life.

As a result of being the path of love, it is sometimes mistaken for the “easy” path, when in fact it takes great discipline to stay engaged, to summon the courage to sing out loud, to love the muck as much as the sweetness, and to face the entire world, with its vast and rapidly moving messages, with discernment and grace..

Step 4: Mantra

Begin to comprehend the significance of bhakti practice (devotional yoga practices) as well as the aim that underpins and guides it. I believe it is a practice that gets to the heart of love—not a love that is linked to anything external or that owns something, but a love that is so vast that it encompasses everything, even birth and death. It is a commitment to being the greatest, most aware version of ourselves and others at all times. Bhakti practices might involve chanting the holy name (mantra), doing mudras, drawing yantras, and other rituals.

What is it about this road that you are attracted to?

Step 5: Study

Examine the deeper meanings and more nuanced parts of the mantras and other rituals that you use. Take the time to become familiar with the chants. Search for them on Google Translate and sift through the voluminous results. Take note of what they have in common and where they differ, and allow it to shape your own interpretation of the chant, as well as your own personal experience with it. Examine the Sanskrit language (or at least the transliteration). Consider whether you’ve been hearing it and chanting with completely distinct sounds, and make any necessary adjustments.

So begin by simply chanting, and as you go, polish both the sounds and your knowledge of them.

Step 6: Practice

Chant loudly and clearly, with your mouth wide open. Keep chanting silently, almost as if you had the ability to divert the sound to your own heart and allow it to continue from there. Chant the mantra softly, inwardly, and so quietly that your attention can only be focused on the chant at all times. You must practice even when you don’t want to, even when your voice is unsteady or stuck, even when your heart is suffering, even when the words won’t come to you, even through fear, love, wrath and joy.

Because, in reality, this is a practice that will continue indefinitely and forever.

Janet Stone’s studentship began when she was seventeen years old.

The year 1996 saw her journey to India, the country that was the birthplace of her grandpa, and she totally committed herself to the path of yoga.

Janet combines the alchemy of her own practice with decades of studentship to create a unique combination. With offices in Bali and San Francisco, she facilitates immersions, retreats, and seminars, among other things.

How to Read and Sing Gregorian Chant

It is likely that not everyone will agree with all of the concepts, findings, and methodologies presented in this section. However, it is anticipated that some of the lessons learned would be of assistance. As time goes on, the lessons will be built upon, and even more examples will be given to further illustrate the points. Additionally, if readers spot any typos or grammatical issues, these can be remedied. — Jeff Ostrowski, in the month of June 2012 Anyone can learn to read Gregorian chant with a little practice and dedication!

  • There is little question that some vocalists will benefit from completing the following courses “out of sequence.” Lesson 1: The Principles of “Movable Do” Introduction to “Movable Do” Lesson 2: Intervallic Relationships in Mathematics Do Clef and Fa Clef are the third and final lessons.
  • Scandicus (Lesson 8) In this lesson, you will learn about ecclesiastical pronunciation of Latin.
  • Lesson 11: Reflections on the Gregorian Rhythm Rare recordings from the Gregorian Congress of 1904, including Don Antonio Rella.
  • (video) — Dom Joseph Pothier, “Gaudeamus” as an introduction Alleluia “Assumpta est Maria” – Dom Joseph Pothier, recorded in 1904 (video).
  • (video) “Optimam partem,” as Dom Joseph Pothier put it, “is the best way to start a new day.” The recording dates back to 1904.
  • Alleluia “Fac nos innocuam” — Dom André Mocquereau, recorded in 1904 (video).
  • (video) Dom André Mocquereau’s “Resurrexi” serves as an introduction.
  • (video) Dom André Mocquereau’s “Haec Dies” is a recurring theme.
  • (video) “Pascha Nostrum” — Dom André Mocquereau, Alleluia, “Pascha Nostrum” The recording dates back to 1904.
  • Treatment of the Solesmes Ictus and the ArsisThesis in Great Detail Is it possible to sing Gregorian Chant in English?

Best Gregorian Chant Tutorials

Chanting is something that everyone can learn. For years, very young boys learnt to sing this by ear, simply by hearing it again and over. It’s crucial to remember that this was the case for generations. Now that we have so much technology to assist us, anyone anywhere in the world who has access to the internet and the capacity to read may learn to recite the Vedas. Lately (and for some months now!) the Gregorian chant and Latin postings on my site have received practically all of the traffic, so I wanted to add some more for all of you who have decided to go on this exciting journey with me.

Don’t allow anything or anybody get in the way of your goals. You are capable of doing this task. Chant may be sung by everybody who has ever sung anything at any moment in their life. I’ll make good on my commitment. Here’s a list of some of my favorite tutorials to get you started on your journey:

Intro to Gregorian Chant

  • The wonderful people at the Corpus Christi Watershed have created a lovely how-to series to help trainees from the very beginning: How to Read and Sing Gregorian Chant (in English). Lessons that are easy to understand, including audio samples and integrated videos! No matter how scared or out of your element you may feel, this series is for you. It takes you by the hand and guides you through the process of learning to hear and see more clearly. Excellent
  • The Priestly Fraternity of St. Peter’s (FSSP) United States seminary’s website contains a wonderfulSolfege Introduction, which simply and clearly teaches the fundamentals of reading chant notation. Here are some fantastic exercises for practicing intervals and neumes, which are available in both audio and PDF format. It’s thorough and informative
  • The Church Music Association of Americahas always been my go-to resource for prints, books, and other materials, and I spend a lot of time on their wonderful discussion forum. They have a PowerPoint presentation about Gregorian Chant that is (silently) presented. Scroll down to the “Tutorial on Chant Pitch” section, which is located under theTeaching Aids: General Useheaders. (As a point of reference, there is a misprint on the webpage that says “Tutorial on Chant Patch”). It succinctly and admirably describes the workings of chant, from melodies to modes
  • The Church Music Association of America also includes a PDF of a very valuable old book on the same page referenced above: Basic Gregorian Chant and Sight Readingby Sister Mary Demetria, which may be downloaded for free (1960). If you can’t locate it, scroll down to the heading “Teaching Aids,” then to “For General Use,” and it will be listed after the fourth bullet in that section

Practicing Specific Pieces

  • When you are attempting to study certain chanthymns, you will find this website atGregorian Chant Hymnsto be of great assistance to you. For a fee, you may download sheet music for dozens of chant hymns that are organized alphabetically by title and connected to video, audio, and other resources. Superb
  • CCWatershed’sKyriale is a good place to study the basic sections of Holy Mass (the Mass Ordinaries). You’ll find video, audio, and scores for vocalists and organists in this section. This was really beneficial to our nascent schola
  • CCWatershed also provides tools for learning the varying portions of the Mass in Gregorian chant (the Mass Propers), which may be found here. Gregobase is a fantastic library of Gregorian Chant scores that is always being updated. There are zillions of chants of various types, with many different variations (Vatican, Solesmes, etc.) The document is cross-referenced and includes translations… Everything is available for download and printing… You will not be disappointed
  • ThePsalm Tone Toolis for when you need to find out how to produce the sounds and melodies for sections of the Divine Office, which vary seasonally and daily, as well as Mass Propers and Readings
  • It is just a great location on the internet. Someone I know believes that the creator of this database must have been inspired by the angels. I’m inclined to agree with you
See also:  How To Quicklu Come Up With A Chant

Wishing you the best of luck! It would be wonderful if I could have been there, singing with you, wherever you are–but from here, I will pray for all of your efforts, and may we all be able to join in with the choirs of angels one day! Amen.

How Can I Learn to Chant?

After reading about some of the benefits of chanting, you might be wondering how to get started chanting yourself. In this post, I’ll teach you how to select a chant, how to listen to it, and how to chant for a certain purpose or outcome.

Why We Chant

The reason we chant is so that we can establish a connection with the greatest level of life that exists within us, which is ourBuddha Nature. This is the enlightened, global level that exists within each and every one of us. Whenever we repeat the mantra Nam-Myoho-Renge-Kyo, we are able to tap into that level of existence and bring its traits to the surface for us to employ in our daily lives. Happiness, intelligence, and compassion are among the qualities that are unshakeable.

Hear the Chant

In order to connect with the greatest level of life that exists within us, which is our Buddha Nature, we chant. The enlightened, global level that exists inside everyone of us is represented by the symbol ” Whenever we repeat the mantra Nam-Myoho-Renge-Kyo, we are able to tap into that level of existence and bring its traits to the surface so that they may be applied to everyday situations. Happiness, intelligence, and compassion are among the qualities that are unwavering.

Try the Ninety Day Experiment

Once you’ve heard the chant and had a chance to practice reciting it, it’s time to embark on the 90-day experiment with your friends and family. The following are the steps.

Select a Goal

Think about the things that you want to happen in your life and how you want them to happen. Does anyone know of a specific goal that they truly want to attain that would be a push for them but not one that they think they would never be able to accomplish? This may be a pretty fantastic aim for the ninety-day experiment if it is achieved. It’s important to be descriptive so you’ll know when you’ve received your package.

Formulate A Specific, Positive Goal

Making this a good aim can help you stay on track. This implies that you should describe your aim as something you desire. When attempting to lose weight, for example, I would want to declare my goal weight in order to be more specific about my objectives. For example, I’d want to be 130 pounds in weight. It should not be stated as a negative aim. I want to drop 25 pounds in a short period of time. With a good aim in mind, you’ll be more successful.

Set a Focal Point

Locate a comfy chair that can be turned to face a wall. As your focus point, consider a rectangle on the wall as your starting point. Consider your end aim before beginning to repeat the mantra Nam-Myoho-Renge-Kyo, which means “God’s Will Be Done.” After you’ve set your objective, it’s possible that your thoughts may wander. That’s OK with me. Don’t attempt to impose your will on others. Simply chant for 10 minutes in a relaxed manner and then go about your business.

Chant 5-10 Minutes Daily

If you want to give the experiment a fair go, make a habit of chanting on a daily basis.

Consistency is the key to achieving successful outcomes. A hit-and-miss approach to chanting will not provide you with the outcomes you need, and if you are participating in the 90-day trial, you should see if the practice is effective.

Articles to Get You Started

The articles that follow can assist you in getting started. How Do I Begin Chanting At HomeThis is a discussion on what to do to prepare for chanting at your own home. What Types of Objectives Can I Set? This post will teach you how to make a goal for yourself. Try the Ninety-Day Experiment to see whether it works for you. In this essay, I’ll walk you through the process of starting a chant for a specific objective step by step.

Congratulations: You Have Begun an Adventure

The articles that follow can assist you in getting started in the right direction. How Do I Begin Chanting At HomeThis is a discussion on what to do to prepare for chanting at your own convenience. How Can I Set Specific Objectives? You will learn how to set a goal in this post. Try the Ninety-Day Experiment to see how it works for you! Throughout this post, I’ll walk you through the process of getting started with chanting.

Questions/ Comments

Obviously, there are going to be questions if you decide to give the chant a go. I want you to know that you are welcome to contact me by email or to visit my blog, where we will be discussing these issues. Margaret Blaine may be reached at [email protected]

Next Topic: Why Nichiren Buddhists Chant for Goals.

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Becoming a Buddhist – Learn How To Chant

Here are some fundamental recommendations for getting started with the Nam-Myoho-Renge-Kyo chanting. We host frequent gatherings for those who are new to Buddhism. Please refer to our calendar for specific times and locations. In case you’ve made the decision to try your hand at chanting, here’s how to get started: 1. Find a peaceful spot with no distractions where you can stand in front of a blank wall without any photos. Make an effort not to get distracted by anything. 2. Find a comfortable chair, preferably with a straight back that helps you to maintain appropriate posture while sitting motionless and breathing deeply.

  • It is critical to maintain proper posture.
  • 3.
  • If you have beads, arrange them in your hands in the manner shown in the illustration.
  • 4.
  • Slowly repeat the mantra Nam-Myoho-Renge-Kyo three times.
  • 5.
  • Feel free to chant for as long as you like, but try to keep it to a minimum of 3-5 minutes.
  • If you decide that you no longer desire to chant, simply stop with the final Kyo.
  • 7) For beginners, we recommend chanting for around 10 or 15 minutes in the morning and for about 10 or 15 minutes in the evening, depending on your level of experience.
  • You are more than welcome to come and see the Temple.
  • We also have member groups in North Carolina, South Carolina, Florida, Georgia, Alabama, and other states.

Once you have had the opportunity to visit the Temple or attend a group meeting and have received Gojukai, the Acceptance of the Precepts, you should purchase a Liturgy Book and download the Chief Priest Sutra recitation (or use the YouTube video embedded below) in order to begin learning the sutra recitation.

It is important that you resist the temptation to watch videos on YouTube from persons who claim they can teach you how to correctly chant the sutra.

For anyone interested in attending an Introduction meeting or chanting at the Temple, or for those interested in finding a group in their area, please complete the form below. If you have any questions, please contact us via email.

How to Practice Chanting

Chanting has been a fundamental practice of Buddhism for as long as the religion has existed. Recitation and chanting were originally employed to aid in the memorization of teachings and to indicate one’s devotion to one’s practice. Many Buddhist sects continue to chant in Pali, the language of the historical Buddha, even in modern times. Among some systems of thought, such as Zen and Theravada, quiet, seated meditation is considered to be the most important practice, with chanting considered to be a form of preparation.

Many schools of Mahayana Buddhism believe that chanting emanates from the deepest level of reality, the true essence of the self, which is emptiness, oneness, or the formless wellspring of the buddha body, thedharmakaya, and that this is the source of all phenomena.

When we’re fully embodied and mindful in chanting, then many minds become as one mind, and one mind releases into no mind, emptiness, and the great flow of the oneness of reality.

Chanting is neither active nor passive; rather, it is open to what is being said. We chant in order to absorb the spontaneous cosmic force of no-self, emptiness, and oneness, which is available to everyone. Rather than being the originator of waking, the chanting practitioner is the recipient of the force of awakening—they are the receptive vessel of the Buddha’s knowledge and compassion—rather than the instigator. Several chants, such as those about entrusting ourselves to the power of cosmic buddhas, such asNamo Sakyamuni Buddha, Namu Myoho Renge Kyo, and Namu Amida Butsu, which means “I take refuge in the Buddha Shakyamuni, I take refuge in the Lotus Sutra, and I entrust myself to Amida Buddha,” incorporate this idea.

Nonetheless, as our practice progresses, we notice a progressive reduction in conscious effort and an increase in a sensation of surrendering to the flow of chanting.

Despite the fact that Buddhist chanting can have a melody, it is generally monotonous in nature, as Buddhist meditative practices are founded in serenity and restraint.

Christian melodies and chants are intended to express the sensation of being lifted into the presence of the divine or the spirit rising in devotion to the divine.

Although Buddhism places a strong emphasis on equanimity, repose, and the contemplative flow of chanting, there is also a deep joy that arises from the sensation of being released from the bonds of attachment and suffering, as well as from the realization of great compassion realized in interdependence with all beings, which are all present in Buddhism.

Despite this, we do not lose our sense of ourselves when we blend in with others.

Individual characteristics and life experiences are imprinted on the sound of each one of our voices.

Because our existence is ephemeral and each moment is important, we should commit our entire self to each and every occasion to chant as well as to each and every phrase of the Vedic language.

The final result is that, regardless of whether we’re physically in a group or on our own, each time we chant all beings—from anywhere and at any time—blend into one another in the grand voyage of unlimited compassion, blending, dissolving, and becoming as one with us.

Prepare the Space

Choose a chant, such as the Heart Sutra, that may be performed either in an Asian scriptural language or in an English translation of the original. You might be able to discover a recording online to hear what it sounds like in a particular culture. Find or establish a contemplative place that includes an altar housing a statue, picture, or scroll that you may use for meditation. Light some incense (optional), and if you have one, position a chanting bell next to your meditation cushion or seat, so that it is facing the altar when you sit down to meditate.

See also:  Wrestling What Chant

Prepare Body-Mind

Prepare your body and mind by practicing sat, silent meditation for a brief period of time. To bring the meditation to a close, bow your head and pick up the chant with both hands. If you don’t have a book, it might be helpful to write the chant on a firm piece of paper. Lifting the chant over your head and making a light bow is appropriate. Begin chanting by ringing the bell and allowing yourself to become immersed in it.

Let the Chant Unfold

When you let go of the dualistic mind’s need to exert control over reality, the power of chanting emerges from deep within you. Allow the chorus to take its course. Instead than concentrating on the content of the words, concentrate on the continuous sound of the chant. Over time, as you deepen your chanting and enter into the flow of oneness that transcends language, the meaning of your chanting will become more and more clear. In order to conclude, hoist the chant card (or book) or piece of paper over your head and bow softly.

INVITATION TO LEARN GREGORIAN CHANT

Welcome: SelectHYMNStab to go right to the music and records section. There is a rich legacy of hymns and other devotional chants that have been used for centuries in the Roman Catholic Church’s celebration of Feast Days and during the Liturgy of the Hours. As a result, several hymns (e.g., Adoro te Devote, Ave Maria) have survived in either Latin or translated forms in many subsequent hymnals, and as a result, they are still performed in the liturgy. A great number of wonderful hymns have been lost over time, although they are still performed in monasteries and lovingly remembered by older generations.

  • Contributors to this website are schola directors who are riding the wave of enthusiasm that has swept over the country.
  • In our teaching experiences with choristers, we saw that they were highly interested in and readily learnt hymns; however, we noticed that there were no freely accessible free downloads.
  • In the current era, recordings serve as the modern transmission of an auditory tradition.
  • Individuals with just little musical instruction are more than capable of mastering difficult hymns.
  • Among those who heard this hymn were those who (a) discovered that they could learn new music, (b) learned that there were many lovely Catholic hymns to choose from, (c) were exposed to the Liturgy of the Hours as a result of these hymns.
  • All ages and objectives can benefit from using it as an instructional tool (e.g., teaching individuals, choirs, parishioners, or for listening pleasure).
  • In the event that you have any queries, you may write an email to:[email protected]
  • Please consider contacting one or more of the Abbeys listed below and making a contribution to them if you have benefited from this initiative and would want to express your appreciation.

We also recommend that you pay a visit to these abbeys. Every attempt has been taken to get permits for all sheet music and audio recordings, and/or to utilize sheet music that is available in the public domain whenever possible.

How to Chant — Ananda

Devotional chanting is the most effective approach to direct the flow of energy in the heart towards God and the divine. The first step in mastering the technique of chanting correctly is to practice it with complete knowledge of its inner intent. It is not the goal of this exercise to arouse sentiments or elicit emotional responses. Its purpose is to bring the sentiments of the heart into focus and raise them to the level of superconsciousness.

First, awaken the conscious mind

During a conversation with the Maharani of Cooch Behar, she revealed that she had previously inquired as to why her family priest intoned his prayers so loudly. ‘You see, your Highness, as you know, God is a long distance away,’ he continued. “How will He hear me if I don’t shout?” I wonder. God, on the other hand, isn’t that far away. Our own “noise” in our own brains is what separates us from God; this is a noise that many people bring with them into their prayers and meditations. There is a time and a place for loud chanting.

Because chanting loudly produces a magnetic flow, it is recommended.

It commands the attention of your thought-soldiers and inspires them to act with zeal, much like a charismatic military leader.

Now is the time to direct your energy upward, from the heart to the Spiritual Eye.

Then add in the subconscious

My friend the Maharani of Cooch Behar informed me that she once inquired of her family priest as to why he intoned his chants so loudly. I was intrigued. ‘You see, your Highness,’ he said, “God is a long way away.'” “How will He hear me if I don’t scream?” God, of course, isn’t that far away. In our own imaginations, we are the ones that separate ourselves from God, and this is a cacophony that many people bring with them into their prayer and meditation sessions. Certainly, there is a time and place for exuberant chanting.

A magnetic flow is created by chanting at a high volume, for instance.

It commands the attention of your thought-soldiers and motivates them to act with passion, much like a charismatic military leader..

Make a direct upward movement with your energy right now, from your heart to the Spiritual Eye.

Finally, bring it up to the superconscious

Finally, chant solely mentally, between the brows, towards the end of the process. Allow yourself to be lifted into superconsciousness by your absorption.

Once it has done so, and you have received a divine response, you will have succeeded in spiritualizing your chant. Once you have achieved superconsciousness, every time you sing the chant it will rapidly transport you back to that state, as if on a magic carpet.

How to Spiritualize a Chant

In order to spiritualize a chant, it is vital to keep it circulating in the mind for several days at a time, if required: not only during meditation, but also while going about your regular routine. This type of activity is referred to as japa. “Continuous prayer of the heart,” and of “practicing the presence of God,” are terms used by Christian mystics as well. All of this is called japa.

Attune toAUM

The most elevated component of chanting consists in listening to the great sound of AUM and being completely immersed in it. The right ear will be the first to pick up on this sound. Allow it to gradually infiltrate the brain and the entire body until every cell in the body vibrates in response to the music. Following that, make an effort to hearAUMin in everything you do and everything you observe. As soon as the mind stops just repeating words, it becomes intoxicated with the joy of “music of the spheres.” This is truejapa.

It is referred to as theAmen by both Jews and Christians.

It is referred to as Ahunavar by the Zoroastrians.

This cosmic vibration is referred to as the Word in the first chapter of John’s Gospel: “In the beginning, there was a Word, and the Word was with God, and the Word was with God, and the Word was God.” An attempt has been made to convey the sound of the Cosmic Vibration in human language through the use of the wordAUM.

Liberation is obtained by the union with AUM.

Not only should you “make a joyful noise unto the Lord,” as the Bible says, but you should also “listen for His answer.” As I’ve already stated, meditation is listening.

Become one with that sound on the inside by focusing on it.

Harmony vs. Melody

Harmony is a component of music that is not typically incorporated in traditional chanting practices. Because harmony is so important in Western music, one would ask if the lack of harmony in Eastern music is not due to a lack of musical sophistication on the part of the performers. I remember the first time I heard spiritual chanting. It was a surreal experience. Bach, Mozart, Beethoven, and other traditional Western composers had been a part of my upbringing. I’d also studied singing in the Western classical style, which was another passion of mine.

It wasn’t until I really got into it that I realized how powerful it was on a spiritual level.

Despite the fact that I strive to produce chords in my own music that will assist the mind in flowing higher, I am fully aware that the genuine “music of the spheres” exists far beyond the outer harmonics. It brings forth a different type of harmony in the soul.

What Words to Use

In the Western world, there isn’t a great tradition of chanting. The majority of the chanting I’ve heard has been Gregorian chant, which is seldom heard outside of monasteries, or chants from India, which I’ve found to be rather beautiful. Buddhist chanting, like Gregorian chanting, is a recital of text and, as such, is not a plea to God made from the heart as is the case with the latter. Craving for God as a way to communicate deep, personal love has arisen in India as a practice of chanting.

  1. Paramhansa When Yogananda came to the United States with the purpose of disseminating the yoga teachings in the Western world, he pioneered a new type of chanting in this country.
  2. Some of the chants he composed were based on Bengali or Hindi tunes that he had translated.
  3. Chanting in this style is more akin to a repeating prayer put to music, and it is more appropriate for meditators who recognize the need of combining the soul’s appeal for heavenly favor with self-effort.
  4. “I am the bubble, make me the sea,” he says in one of his chants.
  5. Thou and I will never be parted, the wave of the sea will dissolve in the sea, and I am the bubble, so make me the sea.
  6. And it’s really simple to memorize.
  7. Some of Paramhansa Yogananda’s chants are more in the direction of personal affirmation than they are to the standard notion of prayer, and they are less akin to the traditional concept of prayer.
  8. Go inside thine own inner sanctum!
  9. The majority of the time, they are more suitable for those who pursue the path of meditation than others.
  10. The motivation I receive from them is priceless to me and cannot be expressed in words.
See also:  Why Do Latin Chant Mass

Ananda Course in Meditation

In-depth teaching in scientific meditation practices that can help you achieve more calm, deeper relaxation, and focused attention in all area of your life will be provided throughout this 10-week online course. More information may be found here.

Learning Gregorian Chant

« Previous|Next|About Learning Gregorian Chant Are you interested in learning how to chant the Gregorian chant? Interested in learning more about holy music? Are you drawn to the beauty of liturgical chant and holy polyphony? If so, here is the place for you. As a result of our own personal experience with this process, we are well aware that each of these inquiries is followed by an avalanche of worries and concerns. Please bear with us as we relate with you our own personal stories of how our interest in, curiosity about, and attraction to Gregorian chant led us to where we are today in our careers.

  • It’s something I’d really like to learn.
  • Relax.
  • None of us were enrolled in a music program at the time of the interview.
  • Individuals who first struggled to vocalise the notes of the scale were finally able to sing an interval with patience, devotion, and perseverance, as well as a battery of weekend sessions.
  • So don’t be concerned.
  • But I’m swamped with work.
  • Don’t be concerned.

No, we are not telling you this in order to dash your aspirations of ever deepening your experience with Gregorian chanting.

Do not be disheartened.

We were busier with schooling back in 2009 than we are now, but by the wonderful grace of God, we were nevertheless able to master the rudiments of singing at the very least, as Pope Saint John Paul II recommended.

We battled our way through all of the conceptual and practical ambiguities of the field, while while battling to satisfy academic deadlines at the same time.

When we stop thinking about Gregorian chant as a goal to be achieved, time ceases to be a hindrance to our progress.

Taking the initiative to decrease our wasteful online activity—such as stalking crushes on Facebook, watching kitten videos on YouTube, and like minimalist garnishes on Instagram—we may find that the passage of time favors our efforts to recover a birthright that is rightfully ours.

For over two millennia, we have gathered in church on Sundays and major feast days to sing the ancient chant that once inspired generations of Catholics and resulted in the creation of numerous saints.

The majority of our leisure time is spent attempting to deepen our understanding of holy music.

To a certain sense, it was more difficult for us back then when we didn’t show up for choir practice on time.

Please make full use of these materials, which are among the few truly beneficial things that we can access through the Internet.

If principles and conceptions, as well as the paradigms they describe, are not put into practice, they are meaningless.

In this section, we want to emphasize the critical relevance of training and practice.

In the archipelago, where Gregorian chant and Latin are considered taboo in the typical neighborhood feel-good parish, we’ve been told that the chances of encountering any are quite remote.

We implore you, however, to be patient with us if we are unable to position oneself in front of insurmountable hurdles that may affect our availability.

Geographical limitations, on the other hand, constrain our ability to go beyond a certain radius.

As a result, we urge that those of you who are interested and who are willing to make the sacrifice come to the Masses where we are serving.

Gregorian chant and the Traditional Latin Mass are both deeply personal devotions for us, and personal sacrifices are at the core of both.

In many cases, it is a thankless and alienating commitment.

But I’m still worried that people will judge me if I sing in a different style.

As a result, we advise you to take it easy once more.

Instead, we sing to bring them closer together.

The Liturgy is a learning experience in and of itself.

According to the Doctor of Grace’s rule, “Who bene cantat, bis orat,” “Who bene cantat, bis orat.” The chant suited to the Liturgy, which is to say Gregorian chant, should be, in the words of Fulvio Rampi, “the Liturgy itself in chant.” In other words, liturgical chant should be “the Liturgy itself in song.” The process of learning is a series of steps.

  1. We get back up and try our best not to fall down again, placing our faith in the Lord’s providential care.
  2. More importantly, it is preferable to accept these critiques as an opportunity for learning rather than as a source of self-humiliation, regardless of whether the remarks were intended to be such.
  3. Unlike a show choir, we at aschola cantorum are not devoted to the objectives of a show choir.
  4. One individual has referred to our “indiscreet polyphonies” as “cacophonous,” while another has referred to us as “the worst choir” on more than one occasion.
  5. Last but not least, the music appropriate to the Church is entirely vocal.
  6. It is also not a result of our extrapolations based on intellectual reasoning.
  7. Permit these words to soak in for a moment, and then think about the enormous gap that exists between what Holy Mother Church teaches and what various congregations really practice.
  8. We hope you will be able to assist us in our endeavor, and we hope to be able to assist you in yours.
  9. Pope John Paul II’s message for the celebration of the XVIII World Day of Peace was released on November 21, 2006.
  10. Audience with Pope Benedict XVI, General Audience (4 May 2011).
  11. Il canto gregoriano: un estraneo a home sua (Il canto gregoriano: an estraneo a casa sua, 16 January 2013):Chiesa (2013).

Pope Pius X, Apostolic Letter givenmotu proprioTra le sollecitudini(22 November 1903):ASS36 (1903-4)336; Apostolic Letter givenmotu proprioTra le sollecitudini(22 November 1903):ASS36 (1903-4)336.

Audio Course: Learning to Chant

This is an online course aimed to teach participants how to recite the Heart of Great Wisdom Sutra and the Four Great Bodhisattva Vows, which are two of the most important Buddhist chants.

How to chant?

Taking part in this online course will teach you how to chant the Heart of Great Wisdom Sutra and the Four Great Bodhisattva Vows, two of the most important Buddhist vows.

What is the meaning of the chants?

HTML5 video is not supported by your browser at this time. In this session, I will discuss the Heart of Great Wisdom and the Four Vows.

The Heart SutraFour Vows chants

HTML5 video is not supported by your browser at the present time. In this session, I will discuss the Heart of Great Wisdom and the Four Vows of the Buddha.

Heart SutraFour Vows chanting without signals

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Heart SutraFour Vows chanting with signals

HTML5 video is not supported by your browser at this time. The following are the English translations of these two Heart Sutra chants:

THE HEART SUTRA

SHIKI SHIKI SHO-KU ZE KU KU SO-KU ZE KU KU YAKUSHA-RI-SHI KU KU FU-I SHIKI SHIKI SHO-KU ZE KU KU FU-I SHIKI SHIKI SHO-KEN GO-UN KAI DU DO IS-SAI SHIKI SHIKI SHIKI SHO-KU ZE SHIKI SHIKI SHO-KU ZE SHI-KI JU SO GYOSHI-KI YA-KU BU NYO ZE SHA-RI-SHI ZE SHO-HO KU-SO FU-SHO FU-METSU FU-KU FU-JO FU-ZOFU-GEN ZE SHO-HO KU-SO FU-SHO FU-METSU FU-KU FU-JO FU-ZOFU-GEN ZE KO MU-SHI-KI MU KU-CHU MU-SHI-KI MU JU SO GYO (Ju So Gyo) SHI-KI MU is an acronym for Shi-Ki Mu.

ZES-SHIN-I MU GEN NI BI ZES-SHIN-I MU SHI-KISHO KO MI (SHI-KISHO KO MI) SO-KU HO MU-GENKAI NAI-SHI MU-I-SHIKI-KAI MU-MU-MYO YA-KU MU-GENKAI NAI-SHI MU-I-SHIKI-KAI MU-MU-MYO YA-KU A MU-MU-MYO-JINNAI-SHI MU-RO-SHI YA-KU MU-RO SHIJ-IN MU-MU-MYO SHIJ-IN MU KU SHU METSU DO MU CHI YA-KU MU TOKU I MU-SHO TOK-KO KU SHU METSU DO MU CHI YA-KU MU TOKU I BO-DAI-SAT-TA E HAN-NYA HA-RA-MI-TA KO SHIN MU-KEI-GE MU-KEI-GE KO MU UKU BO-DAI-SAT-TA E HAN-NYA HA-RA-MI-TA FU-ON-RI IS-SAI TEN-DO MU-SO KU-GYO NE HAN SAN-ZE SHO-BUTSU E HAN-NYA HA-RA-MI-TA KO TOKU A NOKU TA-RA SAM-MYA-KU SAM-BO-DAI KO-CHI HAN-NYA HA-RA-MI-TA ZE DAI-JIN-SHU ZE DAI-MYO-

THE FOUR GREAT BODHISATTVA VOWS

A MU-JIN SEI-GAN-DANHOMON MU-RYO SEI-GAN-GAKUBU-DO MU-JO SEI-GAN-JO MU-HEN SEI-GAN-DOBON-NO MU-HEN SEI-GAN-DOBON-NO Cut and paste the text above into a wordprocessing document so that you may format it, print it, and laminate it for your own use.

THE HEART OF GREAT WISDOM SUTRA

In his practice of the deep Great Wisdom Gone Beyond (prajna paramita), the Bodhisattva Avalokitsvara was able to clearly discern that the Five Aggregates (skandha) are all empty and, as a result, have transcended beyond suffering. Oh Sariputra, form and emptiness are indistinguishable from one another, and emptiness is indistinguishable from form. Form is emptiness, and emptiness is form, and vice versa. The same is true for sensations, feelings, perceptions, mental configurations, and awareness, among other things.

In this way, there is no shape, no emotion or sense, no perception, no mental structures, and no awareness within the state of emptiness.

There is no field of consciousness within emptiness.

There is no suffering, no source of suffering, no end to suffering, and no path to the end of suffering within the emptiness of the universe.

The Bodhisattva places his trust in the Great Wisdom Gone Beyond, and as a result, his heart is free of obstructions.

He achieves complete Nirvana by transcending all mistake and delusion.

Recognize, then, that the Great Wisdom Gone Beyond is the Great Mantra, the Wisdom Mantra that is supreme and unparalleled in its ability to deliver from all forms of suffering.

It is true, not in vain, and as a result, I announce the Mantra of the Great Wisdom Gone Beyond, which I proclaim as follows: GATE GATE PARAGATE PARASAMGATE BODHI SVAHA! GATE GATE PARAGATE PARASAMGATE BODHI SVAHA! (Enlightenment has been attained.) (Gone, Gone, Gone Beyond, Gone totally Beyond.)

THE FOUR GREAT VOWS

There are an infinite number of sentient beings, and I swear to do all in my power to help them all. There is no limit to the painful passions, and I swear to put a stop to them all. The teachings of the Buddha are numerous, and I resolve to learn them all. The Buddha Way is the only way to travel, and I want to follow it to the finish. The text and translations are taken from the book ‘The Daily Devotional Chants of the Zen Center’ published by the Zen Center. The Buddhist Society of London published a book in 2008 titled

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