By Gurnam Singh | Opinion |
Ancient spiritual practices associated with chanting and meditation are being re-evaluated in the present age through the lens of secularity and modern science. In doing so, we are seeing the emergence of strong evidence demonstrably linking these practices to measurable psycho-social benefits such as stress reduction, improved cognitive function and the nurturing a more compassionate society. Through a Sikhi lens, this article explores the practices of chanting and silence which feature in most religious traditions. In doing so it and sets out how Sikhi offers a way of reconciling what are seemingly opposing practices, namely chanting and silent meditation.
NAAM SIMRAN
The practice of ‘naam simran’ or ‘naam japna’ forms a central core of Sikh spiritual practice. This can be done in ‘sangti roop’ (congregational settings) or on a solitary basis. However, in more recent times amongst Sikh congregations the world over we have seen the popularisation of a particular emphasis on loud chanting accompanied by drums and musical instruments. Once associated with the Akhand Kirtani Jatha (AKJ) founded by Bhai Randhir Singh of Narangwal, Punjab in the early part of the 20th century, today loud chanting is a common feature in our Gurdwaras TV screens and social media. This new and expressively vibrant form of chanting, often occupied with upper bodily shaking, can be understood as a manifestation of a new age spiritual revivalism amongst the increasing proportion of social media-savvy Sikhs, especially the youth, both in India and within the global diaspora.
Though there are variations, the central focus of this form of chanting is the expression “Waheguru”, constituting two syllables, ‘wah’ (wondrous) and ‘guru’ (God). Following Bhai Gurdas in one of his compositions, it is widely believed that by chanting the Waheguru mantra, one is released from ego. And in this elevated spiritual state, where the ‘I’ melts away, it is believed that one can progress on the path of spiritual enlightenment.
Though ‘naam japna’ is widely associated with chanting the name of Waheguru, interestingly the Sanskrit meaning of the Jap(u) is derived from the root ‘jap’, meaning “to utter in a low voice, repeat internally, mutter.” The conventional meaning for Jap(u) is to recite, repeat, or chant, but a closer examination of Gurbani suggests a much more nuanced set of meanings. Hence, we find the Guru referring to Jap(u) as a journey towards understanding and ultimately to self-realisation. For example, Guru Nanak in Raag Soohi (GGS, 728) says, “Aisa Giaan Japo Man Mere, Hovo Chakar Sache Kere (ਐਸਾ ਗਿਆਨੁ ਜਪਹੁ ਮਨ ਮੇਰੇ ॥ ਹੋਵਹੁ ਚਾਕਰ ਸਾਚੇ ਕੇਰੇ ॥੧॥ ਰਹਾਉ ॥) or “to unite with the divine, meditate on divine wisdom”. Here the practice of meditation or ‘naam japna’ is understood as a combination of learning and reflection and not just chanting alone.
Indeed, the concept of ‘naam’, which is commonly understood as the ‘name’ of the divine, according to Gurbani has much more expansive connotations. For example, in Sukhmani in Gauri Rag (GGS, 284), Guru Arjan talks of the ‘naam’ as the force that sustains all realms, bodies, life forms, planets, solar system and ultimately the whole universe. This has led to some scholars interpreting the concept of ‘naam’ not only as the ‘name’ associated with meditative practice but as a reference to the universal underlying laws of existence. In this regard, Naam can be understood as the totality of existence, which is difficult to comprehend.
CHANTING TRADITIONS
Chanting is not confined to Sikhs or any one community. Indeed, though associated with ‘Eastern traditions’, chanting of one form or another can be seen amongst most peoples of the world across the 5 continents. These chanting rituals, found in traditions like Shamanism, Indigenous Aboriginal Australian cultures, Sufism, Buddhism, Yoga and of course amongst Sikhs, aim to induce altered states of consciousness essential for healing, behaviour modification, and spiritual connection. These altered states can vary widely, from absorption in tasks to profound mystical experiences characterized by unity with surroundings, overwhelming positive emotions, and a sense of transcending time and space.
Deeply rooted in various belief systems, chanting serve diverse purposes, from recounting creation myths among Indigenous Australians to expressing devotion to Hinduism, Islam and Sikhi. The common thread among chanting practices is their repetitive rhythm, focused attention, and often group synchrony. This synchrony fosters social connections and community identity, through promoting and confirming mystical otherworldly or metaphysical existence. Mystical experiences, in turn, reinforce belief in one’s faith identity and strengthen relationships.
THE SCIENCE OF CHANTING
Along with the spiritual aspects, there is considerable evidence that the incorporation of rhythmic repetition of sounds or phrases, vocally or mentally, chanting serves many purposes, from community bonding, and healing, to psychological resilience. Despite differences in traditions, we can see some features across chanting practices.
Firstly, most chanting practices involve the use of a predictable, repetitive rhythm. Second, they often feature coordinated movement, breath control and interpersonal synchrony.
Research indicates that in combination, these practices which stimulate brain rhythms can result in the release of endorphins, which are naturally produced chemicals that help transmit signals in the nervous system. Referred to as the body’s natural pain relievers, these can be produced in response to various stimuli, including pain, stress, exercise, and certain foods. They can be triggered by various stimuli, one of which is group-based chanting and singing, whether this is religious or secular, as, for example, in the case of football crowds.
There is good scientific evidence that chanting, especially in the early hours of the day, or what Sikhs refer to as ‘Amritvela’, has immense health benefits with many studies indicating that even small periods of chanting can immediately and significantly reduce blood pressure and heart rate in both men and women with hypertension. Once seen as the preserve of new-age spirituality, today, meditation and mantras have been incorporated into mainstream medicine as an effective way to improve wellbeing. A study by scientists at Harvard University uncovered how just after eight weeks of mindfulness training there was a significant increase in brain grey matter concentration in areas associated with sustained attention and emotional regulation.
AJAPAAJAAP OR CHANTING AS NON-CHANTING
Within Sikh teaching there is another concept associated with chanting, but in this case, it is extolling the virtue of silence. In is the concept of ‘Ajapaa Jaap’ where the letter ‘A’ in ‘Ajapaa’ that we see the extolling of the value of constant or unbroken contemplation without chanting out loud, or even speaking. This ‘non-chanting’, ‘chanting’ refers to the practice of deep and focussed reflection on the divine, on wisdom, on reality and existence itself. In this regard, another way to conceptualise Ajapaa jaap is as the practice of contemplative silence, or non-speaking or listening to both the outset and inner worlds of existence. In the 17th verse of Anand Bani in Raag Raamkalee Guru Amar Daas Ji proclaims that though ‘speaking is pure, listening is divine’. Whilst the Sikh Gurus rejected most religious rituals associated with dominant Islamic and Hindu traditions, there is universal acceptance of the importance of silence on the one hand and meditating on the name of the divine other. This can appear to be contradictory but as discussed below this does have to be the case.
The practice of silence, like chanting, can be found in most religious faiths. Indeed, in some cases, for example, certain Christian monastic traditions and amongst Jain ascetics the practice of ‘Maun Vrat’ or ritual silence is a way of detaching oneself totally from the world, as a means of gaining enlightenment.
Sikhi rejects such oaths to a life of total silence. The emphasis in Sikhi is on silence as a practice of active listening, which reflects a profound understanding of the transformative power inherent in the act of receiving and understanding others’ words and experiences. Listening is one of the five senses and without the capacity to sense the world around you, to be locked into, one’s inner world, it is almost impossible to comprehend what existence might feel like.
In the Guru Granth Sahib, numerous references underscore the significance of silence as a means of spiritual growth and enlightenment, though it needs to be noted that there is no such thing as silencing the mind. As Guru Nanak states in the Jap bani,’ p1 GGS, ‘By remaining physically silent, inner silence is not obtained, even by remaining lovingly absorbed deep within’.
So here one is talking about silence as a controlled suspension of speech in order to invoke attentive listening. This is seen as pathway to deepening one’s connection with the divine, as well as with fellow human beings.
By actively listening to others, individuals cultivate a sense of empathy, understanding, and compassion, which is critical to fostering harmonious relationships and societal cohesion. Furthermore, the power of listening extends beyond interpersonal interactions to encompass a profound engagement with the world, both human and non-human. As such listening should not be seen as a passive activity; to the contrary, active listening is a dynamic practice essential to fostering empathy and compassion, both of which are core values within Sikhi.
The main spiritual goal for Sikhs is to control the five ego states or vices in order to commence with the divine within. Along with desire, greed, attachment and pride, there is the vice of anger. In the heat of anger and conflict, Sikhi teaches us the importance of pausing, stillness and silence. The analogy is that if anger in relationships is the result of two hands striking each other, then the best strategy is to take your hand away. Anger is a powerful emotion that can inhibit and even suspend one’s rationality and moral sense. In moments of anger, silence becomes a refuge, enabling individuals to regain their composure and respond with wisdom rather than succumbing to impulsive reactions.
Similarly, in the incessant 24/7 noise of our modern social media driven life we become hostage to instant and often unthinking reactivity. Life has been reduced to likes and dislikes, us and them, devoid of any degree of nuanced and balanced thinking.
The bedrock of Sikhi is truth-seeking, which means avoiding kneejerk reactions and suspending judgment until all facts are known. Silence, therefore, becomes a practical virtue preventing the propagation of untruths, falsehoods and rumours. Indeed, silence can serve as a pre-emptive measure to avoid regret. Words uttered in haste or without forethought often lead to remorse and by choosing silence in critical moments, and one’s words carefully, individuals can mitigate the risk of future regret.
CONCLUSION
The Austrian philosopher Ludwig Wittgenstein, observing the limits of language famously said, “Whereof one cannot speak, thereof one must be silent.” In this regard, silence becomes a vehicle to convey truth where words may distort or misrepresent reality. By exercising discretion and discernment, individuals uphold the integrity of their speech and convey the truth with clarity and conviction. Similarly, highly vocal rhythmic chanting, especially in a group setting can induce profound altered states of consciousness that may have beneficial applications for physical and mental health. Understanding the universal and enduring presence of such practices also offers a deeper understanding of how chanting and spiritual beliefs and practices constitute an essential part of human culture.
Sikhi presents a nuanced perspective on the practices of meditation, chanting, silence and solitude. While emphasising the value of introspection and inner peace through meditation, Sikhi approaches these practices with a balanced view, by advocating for the integration of spiritual contemplation and selective detachment with active engagement in the world, promoting not only personal enlightenment but also compassionate service to humanity, which can only be achieved through dialogue, which means both speaking and listening.
As Guru Nanak sates: “As long as we are in this world, (to attain divine wisdom), we should listen, and speak.” (Raag Dhanaasree – GGS, 661)
Gurnam Singh is an academic activist dedicated to human rights, liberty, equality, social and environmental justice. He is an Associate Professor of Sociology at University of Warwick, UK. He can be contacted at Gurnam.singh.1@warwick.ac.uk
* This is the opinion of the writer and does not necessarily represent the views of Asia Samachar.
RELATED STORY:
Letter to Editor: Going ballistic with Waheguru chant (Asia Samachar, 3 Feb 2024)
Personal reflections on the power of Gurbani Kirtan (Asia Samachar, 27 Feb 2023)
ASIA SAMACHAR is an online newspaper for Sikhs / Punjabis in Southeast Asia and beyond. You can leave your comments at our website, Facebook, Twitter, and Instagram. We will delete comments we deem offensive or potentially libelous. You can reach us via WhatsApp +6017-335-1399 or email: asia.samachar@gmail.com. For obituary announcements, click here
