Vibrations Effects -material and Spiritual explained

February 9, 2021 in Articles by Damaghosa dasa

Spiritual Vibrations to cleanse ourselves of all material contaminations

In the cleaning industry, they clean your window blinds with some sort of a machine which vibrates the dirt off the blinds. No water, just vibrations cleanses the dirt off. Similarly the Hare Krsna maha mantra is a seed sound vibration which cleanses all the dirt from our hearts, so that eventually we can see ourselves and also God, Krsna as Supersoul within our hearts.

June 23 1975 LA conversations

Here in the material world, except the spirit soul, everything is material. And he is encumbered with this material atmosphere by twenty-seven stratas, layers. The five elements, gross elements, then ten senses, and then three guṇas… In this way there are twenty-seven layers. He is within, and he has to be taken out. That is called liberation. Just like if you are covered with twenty-seven layers of dirty things, so it is very difficult position. But there is process to clear the garbage and take him out. That is Kṛṣṇa conscious movement, to take the soul out of the covering of twenty-seven layers of material atmosphere

So 27 layers of dirt, both gross and subtle, accumulated for lifetimes has to be removed, in order to see ourselves, and God within the heart. This is our problem, our only real problem

Aug 21 1973 london Just like electricity is everywhere, electrons. One who can tackle the electrons, they can talk without any direct connection by electronic method, thousand thousand miles away. Just like radio message, television message. So similarly, Kṛṣṇa is also everywhere. Just like the waves of sound wave is going on. As soon as you produce, I produce one sound, immediately within a second the sound goes round the earth seven times. So if a material thing has got so much power, just think how much power God has got.

[The following is partly from an article by a devotee who has studied the levels of sound and wrote about it.]

..”In the Vedantic traditions sound is considered one of the most important principles of existence, as it is both the source of matter and the key to become free from it. One who can thoroughly understand the four stages of sound as explained in the Vedic texts can utilize this science to become free from the bondage of matter.When trying to understand the four levels of sound, we must first understand what is “sound” as defined in the scriptures. In the Srimad Bhagavatam (3.26.33) we find an interesting definition for sound (shabda) as follows:arthashrayatvam shabdasya drashtur lingatvam eva ca tan-matratvam ca nabhaso lakshanam kavayo viduh“Persons who are learned and who have true knowledge define sound as that which conveys the idea of an object, indicates the presence of a speaker and constitutes the subtle form of ether.”This may not be an absolute definition of sound, as there are various levels of sound to define, but it provides us with a solid foundation to begin our study of this topic. This definition, as given in Srimad Bhagavatam, is very interesting in that it differs completely from western and modern views of defining sound.
First, those who are learned and who have true knowledge define sound as that which conveys the idea of an object. Sound is not just the vibration created by the meeting of two objects. Sound is that which conveys the idea of an object. The exact word used in this connection is “artha-ashraya” or “the shelter of the meaning”. In the Vedic conception the aksharas (letters) are bijas, or seeds of existence. …In the tantras the aksharas are traced back to their material source level which is a particular deity of Shakti. Each of her stages of manifestation are phases in the evolution of the universe. Thus the aksharas are potent sound, constitutionally connected to objects as sound (shabda) and its meaning (artha).This is interesting in that it draws a distinction between sound and noise. Noise, as distinct from sound, is not the artha-ashraya, or the shelter of meaning.Sri Baladeva Vidyabhushana in his commentary to Vedanta Sutra 1.3.28 says that the creation of all living entities proceeds from the remembrance of their form and characteristics by Lord Brahma reciting the corresponding words. From this we can begin to understand to potency of sound and its meaning.The second aspect of Srimad Bhagavatam’s definition of sound that is unique from modern thought is that sound is defined as “that which indicates the presence of a speaker”. Thus sound must be a product of consciousness. In this sense, sound is sometimes referred to as vak, or speech, throughout the Vedic texts.In the tantra system the purva mimamsaka’s theory of the eternality of shabda (sound) and artha (meaning) is accepted. They go a little further to assert that shabda and artha are the embodiment of Shiva and Shakti as the universe itself.They name their original source as shabdartha-brahman instead of a mere shabda-brahman. For, that is the source of both the objects and their descriptions. Words and their meanings – what they denote in the objective world – are the variety of manifestations of shakti.As sound is of the nature of the varnas (syllables) composing it, the tantra affirms that the creative force of the universe resides in all the letters of the alphabet. The different letters symbolize the different functions of that creative force, and their totality is designated as matrika or the “mother in essence”.Thus Tantra sees the mantras as not just a mere combination of whimsical sounds but as the subtle form of the presiding deity; and the real purpose of one’s meditation through the mantra is to communicate with the deity of that particular mantra.Just as a sankalpa – a pure thought – has to pass through several stages before it actually manifests as concrete creative force, the sound of a particular mantra also has to pass through several stages before it is fully experienced by the listener in perfection. These stages are termed as para, pashyanti, madhyama and vaikhari.Each level of sound corresponds to a level of existence, and one’s experience of sound depends upon the refinement of one’s consciousness.It takes a realized consciousness to experience the full range of sound, the full range of existence. The seers who can comprehend the four stages of sound are known as Manishis.The higher three forms of shabda are described in the Rig Veda as hidden in “guha”, or within the self, whereas the forth is the external manifested speech, known as laukika bhasha.These four levels of sound correspond to four states of consciousness. Para represents the transcendental consciousness. Pashyanti represents the intellectual consciousness. Madhyama represents the mental consciousness. And Vaikhari represents the physical consciousness. These states of consciousness correspond with the four states known technically as jagrat, svapna, sushupti, and turiya – or the wakeful state, the dreaming state, the dreamless state, and the transcendental state.(Or as Srila Prabhupada has often written -there are 4 levels of consciousness- sensual mental, intellectual, and spiritual)Shabda-brahman in its absolute nature is called para. In manifestation the subtle is always the source of the gross, and thus from para-vak manifests the other three forms of sound.Though the manifestation of sound takes place from para-vak down to vaikhari-vak (or fine to gross), in explaining these stages we will begin from the external vaikhari-vak, as that is the sound we all have most experience of.Vaikhari-vak is the grossest level of speech, and it is heard through the external senses. When sound comes out through the mouth as spoken syllables it is called as vaikhari.Madhyama-vak is the intermediate unexpressed state of sound, whose seat is in the heart. The word Madhyama means “in between” or “the middle”. The middle sound is that sound which exists between the states of sushupti and jagrat. Madhyama-vak refers to mental speech, as opposed to external audible speech. It is on this level that we normally experience thought. Some hold that wakeful thought is still on the level of vaikhari.In the manifestation process, after sound has attained the form of pashyanti-vak, it goes further up to the heart and becomes coupled with the assertive intelligence, being charged with the syllables a, ka, cha, tha, ta, etc. At this point it manifests itself in the form of vibratory nada rupa madhyama-vak. Only those who are endowed with discriminative intelligence can feel this.On the levels of madhyama and vaikhari, there is a distinction between the sound and the object. The object is perceived as something different from the sound, and sound is connected to an object mostly by convention.Pashyanti-vak is the second level of sound, and is less subtle than para-vak. Pashyanti in Sanskrit means “that which can be seen or visualised”.In the pashyanti stage sound possesses qualities such as color and formYogis who have inner vision can perceive these qualities in sound. On this stage the differences between language do not exist, as this sound is intuitive and situated beyond rigidly defined concepts. On the stage of pashyanti-vak, speech is intuitively connected to the object. There is near oneness between the word and the experience described.Pashyanti-vak is the finest impulse of speech. The seat of pashyanti is in the navel or the Manipura Chakra. When sound goes up to the naval with the bodily air in vibratory form without any particular syllable (varna), yet connected with the mind, it is known as pashyanti-vak.
(Prabhupada has called the subtle energy of intelligence as situated right next to the soul)
Para-vak is the transcendent sound. Para means highest or farthest, and in this connection it indicates that sound which is beyond the perception of the senses.Para-vak is also known as “rava-shabda” – an unvibratory condition of sound beyond the reach of mind and intelligence (avyakta), only to be realized by great souls, parama-jnanis.On the stage of para-vak there is no distinction between the object and the sound. The sound contains within it all the qualities of the object.
(In other words, the sound of the name of Krsna and Krsna Himself are exactly the same)
In terms of the universal cosmology, vaikhari, madhyama and pashyanti correspond respectively to bhuh, bhuvah, and svah. The para-shabda ultimately corresponds to the Lord’s tri-pada-vibhuti.Within the pashyanti-vak exists the nature’s iccha-shakti, or the power of will. Within the madhyama-vak exists the nature’s jnana-shakti, or the power of knowledge. And within the vaikhari-vak exists the nature’s kriya-shakti, or power of action.
(Prabhupada has often times explained that the mind has three functions-thinking feeling and willing-so by our mental powers, we create further karma -or go back to Godhead with it…We think about something we feel that something and then will it into existence-this is known as kriya shakti, jnana shakti and iccha shakti)
The pranava, or the syllable “om”, is the complete representation of the four stages of sound and their existential counterparts. The existential realities are the physical (sthula) which is connected to the vaikhari-shabda, the subtle (sukshma) which is connected to the madhyama-shabda, the causal (karana) which is connected with the pashyanti-shabda, and the transcendental (para) which is related to the para-shabda. These four existential realities further correspond to the four states of consciousness.The sthula sarira, or physical body, operates in the state of jagrat (wakeful state). It is in this realm of consciousness, and through this body, that the vaikhari-vak is manifested.The sukshma-sarira, subtle or psychic body, operates in the state of svapna. It is in this realm of consciousness, and through this body, that the madhyama-vak is manifested.The karana-sarira, or causal body, operates in the state of sushupti, or deep sleep. It is in this realm of consciousness, and through this body, that the pashyanti-vak is manifested.The para-vak is manifested through the fourth state of consciousness, known as turiya.The sacred syllable “om” is composed of three matras, namely “a”, “u”, and “m”. These three matras correspond respectively to bhuh, bhuvah and svah; jagrat, svapna and sushupti; sukshma, sthula and karana; and vaikhari, madhyama and pashyanti. Besides these three matras, the pranava (“a-u-m”) is also composed of a forth constituent, namely the a-matra or anahata-dhvani – the non-syllable or unstruck sound. For our practical understanding, this a-matra corresponds to the humming sound after one recites the “om” syllable. The a-matra represents the transendence, the turiya, the para-vak.Thus the syllable om contains all elements of existence. It is the reservoir of all energies of the Supreme Lord, and for this reason Lord Krishna states in the Gita:om ity ekaksharam brahma“The single syllable Om is the supreme combination of letters.”Elsewhere the Lord states:yad aksharam veda-vido vadanti“Those knowers of the Vedas recite Om (akshara).”Why do they do this? Because the syllable om is the Supreme Lord and the potency of all Vedic mantras:pranava sarva vedeshu“Within all the Vedas, I am the symbol Om.”Sri Chaitanya Mahaprabhu established the pranava as the maha-vakya (the greatest statement) of the vedas, for within it exist all Vedic hymns (and shabda). The world itself is a manifestation of this syllable. It is the sound representation of the Abslute Truth.The vak is not a manifestation of the material nature, for the Vedanta sutra 2.4.4 states as follows: tat-purvakatvad vacah This indicates that the vak existed before the pradhana. Pradhana is the root of the material manifestation – the three qualities non-differentiated in absolute equilibrium. Yet prior to this is the vak. Thus the vak is non-material.For this reason we find in the Vedanta Sutras the following statement:anavriti shabdatLiberation by sound.”Since sound is the non-material source of the material manifestation, it is the key by which we can become free from bondage. It is the thread-like link between the material and spiritual realms.In describing the four phases of sound, sometimes the descriptions of one will overlap another, or sometimes an aspect of one will seem to be attributed to another. For example sometimes pashyanti is described as “mental sound”, whereas madhyama will be described as “intellectual sound”. This will require a deeper explanation of the intricacies of these stages of sound and their relationships. Such an explanation is not possible here at this time.To study these concepts in greater depth one may refer to the Nada-bindu Upanishad, Bhartrihari’s Vakyapadadiya, Prashna Upanishad, Mundaka Upanishad, Mandukya Upanishad, Maitri Upanishad and Katha Upanishad, as well as the concepts of shabda, vak, matrikas, hiranyagarbha, four states of consciousness, etc., as found in the tantras and throughout the upanishads. One should remember that in Vedic study one will not generally find a book on a particular topic (such as “vaikhari”, etc.) One must study from numerous sources and assimilate a number of apparently diverse concepts. These concepts must then be harmonized internally. This constitutes the meditation and sacrifice of svadhyaya yajna.For those who have assimilated these topics, they will find all this information contained in detail within nine technical verses of Srimad Bhagavatam beginning from 11.2.35 and ending at 11.2.43. For example, if one sees verses 38 through 40 one will find a complete explanation of sound in four levels and the process of manifestation. One must be trained to see the inner meaning of words, for these topics are discussed in esoteric and confidential manners: paroksha-vada rishayah paroksham mama ca priyam“The Vedic seers speak about these topics indirectly in esoteric terms, and I am pleased by such confidential descriptions.”When we see such words as pranah, manasa, sparsha-rupinah and chandah-mayah as occuring in verses 38 and 39, we should immediately understand the indirect and esoteric nature of the discussion, and thereby conclude the direct meaning being inferred by these words. We must learn the transcendental code of the Vedas. In reality everything is explained in the Srimad Bhagavatam in full, but because we generally lack the proper vision to understand the indirect and esoteric discussions, we therefore need to study and refer to other more direct scriptures. Thus the commentaries of the Acharyas will help us to understand these topics.
Sound is the source of bondage or the source of liberation. The Hare Krsna Maha Mantra has been give to us to cleanse and liberate us all from thousands of lifetimes of accumulating physical, mental and intellectual “dirt”.
SB 3.26.32 purport-…It is stated also in the Vedānta-sūtra that sound is the origin of all objects of material possession and that by sound one can also dissolve this material existence. Anāvṛttiḥ śabdāt means “liberation by sound.” The entire material manifestation began from sound, and sound can also end material entanglement, if it has a particular potency. The particular sound capable of doing this is the transcendental vibration Hare Kṛṣṇa. Our entanglement in material affairs has begun from material sound. Now we must purify that sound in spiritual understanding. There is sound in the spiritual world also. If we approach that sound, then our spiritual life begins, and the other requirements for spiritual advancement can be supplied. We have to understand very clearly that sound is the beginning of the creation of all material objects for our sense gratification. Similarly, if sound is purified, our spiritual necessities also are produced from sound.Here it is said that from sound the ether became manifested and that the air became manifested from ether. How the ethereal sky comes from sound, how the air comes from sky and how fire comes from air will be explained later on. Sound is the cause of the sky, and sky is the cause of śrotram, the ear. The ear is the first sense for receiving knowledge. One must give aural reception to any knowledge one wants to receive, either material or spiritual. Therefore śrotram is very important. The Vedic knowledge is called śruti; knowledge has to be received by hearing. By hearing only can we have access to either material or spiritual enjoyment…. The principle of hearing to properly utilize preconceived materials is applicable to spiritual paraphernalia as well. We must hear from the proper spiritual source.SB 2.9.8 purport…One has to receive the transcendental sound from the right source, accept it as a reality and prosecute the direction without hesitation. The secret of success is to receive the sound from the right source of a bona fide spiritual master. Mundane manufactured sound has no potency, and as such, seemingly transcendental sound received from an unauthorized person also has no potency. One should be qualified enough to discern such transcendental potency, and either by discriminating or by fortunate chance if one is able to receive the transcendental sound from the bona fide spiritual master, his path of liberation is guaranteed.SB 3.25.33-Bhakti, devotional service, dissolves the subtle body of the living entity without separate effort, just as fire in the stomach digests all that we eat.


Sound- when it becomes material or spiritual
May 21 1975 melbourne

Madhudviṣa: When you were speaking with the priest yesterday, he was saying the chanting is material because it comes out of the mouth and it’s made like a material sound vibration. Would it be possible for them to run scientific tests on the chanting, the sound of Hare Kṛṣṇa, to make a distinction between that sound and let’s say the sound of an automobile’s horn? Would that be perceptible?

Prabhupāda: No, the same sound. Sound is the same; when you are impure, this is material. Just like the tongue is the same, but when you are suffering from jaundice, you are tasting sugar as bitter, and when you will be cured, then the same tongue will taste it is sweet. So it depends on the purification of the body. Whole this bhakti-yoga or any yoga, the whole system is purification. Tapo divyaṁ yena śuddhyet sattvam [SB 5.5.1]. Our existence is now impure. Therefore we have to accept birth, death, old age, and disease. And when it is purified, without any contamination, then there is no birth, death, old age. In diseased condition you cannot relish. Even if you are given actually rasagullā you will not taste it very nice. If there is no appetite, even it is rasagullā, it is useless. Spiritual life means curing the contamination of material disease. That is spiritual life. And when you are purified, you relish the spiritual taste.

Madhudviṣa: That is a subjective experience. When you chant Hare Kṛṣṇa you can say, “Oh, I feel good,” but to someone who won’t chant Hare Kṛṣṇa, if there was some objective way of measuring the difference between the Hare Kṛṣṇa sound and the sound of, let’s say, someone’s name.

Prabhupāda: No, the sound is the same. I gave you the example. The tongue is the same, but according to your condition of life you taste differently. Tongue is not different. But if you are diseased, then with this tongue you taste something else. And if you are in healthy condition, with the same tongue you can taste differently.

Devotee: So Śrīla Prabhupāda, if the sound is the same, does that mean that when you become fully purified you will also see the sound of an automobile horn as transcendental?

Prabhupāda: Yes, this is transcendental, this microphone, because it is being used for Kṛṣṇa’s purpose. The same flower, when you use it for sense gratification, it is material. The same flower when you offer to Kṛṣṇa, it is spiritual. The flower is not different, but by the different use it becomes material and spiritual. I think I have said many times that there is actually no material existence. Therefore it is called māyā. Māyā means it has no actual existence. We create an atmosphere. That is māyā. Atmosphere of forgetfulness of Kṛṣṇa, that is māyā. Anartha. Anartha, unnecessary. Anarthopaśamaṁ sākṣād bhakti-yogam [SB 1.7.6]. If this park is given to us, we can immediately make it Vaikuṇṭha. We know how to do it. But it is not given to us. The same electric energy is creating heater and cooler. For the cooler there is no different electric energy. And for the heater there is no different—the same electric. Similarly, the material and spiritual is coming from Kṛṣṇa’s energy.How Kṛṣṇa’s energy can be material? That is spiritual. In Bhagavad-gītā it is said that “These material elements, they are also My energy.” So how Kṛṣṇa’s energy can be material?Bhinna, separated, a little separated, that’s all. Separated means as soon as you separate Kṛṣṇa from anything, that is material.That is Kṛṣṇa consciousness. So you have to dovetail everything with Kṛṣṇa. Then it will be spiritual. As soon as you say these demons they separate Kṛṣṇa, “What is Kṛṣṇa? What is God? We are scientist, we are technicians and so on, so on. We create our own thing.” That means they don’t dovetail with Kṛṣṇa. Therefore they are materialist. When we want to enjoy life without Kṛṣṇa, that is material. And Kṛṣṇa gives chance, “All right, you enjoy without Me.” And when he is disgusted, then Kṛṣṇa comes once, “Now you have experienced. You haven’t got happiness. Now give up this attitude to enjoy without Me.” Sarva-dharmān parityajya mām ekaṁ śaraṇam… [Bg. 18.66].”Do it.” This is going on. The rascals, they want to enjoy life without Kṛṣṇa. The gopīs are dancing with Kṛṣṇa; the dancing is here also, ball dance. Why they do not get any pleasure? Without Kṛṣṇa. You dance with Kṛṣṇa, you get real pleasure. So our business is to educate people that “Everything is Kṛṣṇa. You try to understand.” This is Kṛṣṇa consciousness. You are trying to forget Kṛṣṇa. That is your argument. Just like the materialistic person argue, “Why shall I do this? Why shall I go to Kṛṣṇa?” They argue simply this. Actually, there cannot exist anything without Kṛṣṇa. Mayā tatam idaṁ sarvam, Kṛṣṇa says. “All this, whatever you see, that is My expansion of energy. Everything is resting on Me.” Mat-sthāni sarva-bhūtāni [Bg. 9.4]. “Everything is on Me.” Nāhaṁ teṣu avasthitaḥ. By bhakti-yoga gradually he develops that everything—vāsudevaḥ sarvam iti [Bg. 7.19]—everything is Kṛṣṇa. Sa mahātmā sudurlabhaḥ. That mahātmā is very rare who can see everywhere Kṛṣṇa.

Now, the whole material world is produced from sound. That is scientific fact. Scientists are researching the importance of sound, physical science. Sound, light, and transmission of sound and light. There are so many things, electronics. So this sound vibration, this is material sound. They have got so much wonderful power. And just try to understand what is the power of the spiritual sound. Real sound is coming from the spiritual world. It is simply just like gramophone. The sound is coming originally from the person; the gramophone is reproducing. That is not the original source of the sound.Similarly, whatever sound is there in this material world, the original sound is produced by God. Just like in your Bible it is said, “Let there be creation.” It is, simply it was sound and there was creation. So spiritual sound is so powerful. And we are trying to catch you directly from that sound vibration, Hare Kṛṣṇa, and I am sure it is acting. Simply, śabdād anāvṛttiḥ.Prabhupada’s lecture – Śrīmad-Bhāgavatam 1.5.2 – Los Angeles, January 10, 1968

And if you don’t believe or understand any of the previous material ,here is some evidence from scientists who have experimented with sound and how if affects the human body.

  The French ear, nose and throat specialist Dr Alfred Tomatis has devoted the last 50 years to understanding the ear and its function. He believes that the ear is the most important of all our sense organs. The ear controls the body’s sense of balance, rhythm and movement and is the conductor of the entire nervous system.
 Through the medulla, the auditory nerve connects with all the muscles of the body. Hence, muscle tone, equilibrium, flexibility and vision are affected by sound. Through the vagus nerve, the inner ear connects with the larynx, heart, lungs, stomach, liver, bladder, kidneys, small intestine and large intestine.The principle of entrainment states that powerful rhythmic vibrations from one source will cause the less powerful vibrations of another source to lock into the vibration of the first source. Nature always seeks the most efficient state; it takes less energy to pulse in co-operation that in opposition.
   He found that low frequency sounds produced simple geometric shapes in the materials. As the sound frequency was increased, these simple forms would break up and more complex patterns would appear. The sound ‘OH’ would produce a perfect circle. The sound ‘OM’ produced a pattern that resembles the Shri Yantra; the ancient mandala for ‘OM’ used in India for thousands of years.
     Jenny came to the conclusion that sound creates form and that the entire human body had its own sound made up of all the sounds of its cells, tissues and organs.3
A few years later, Fabien met Hélène Grimal, a senior researcher at the National Centre for Scientific Research in Paris. They devoted a year-and-a-half to study the effects of sound on normal and malignant cells. Using drums, gongs, flutes, guitar, bass and a xylophone, they investigated the effects of sound on healthy blood cells, haemoglobin, and the ‘Hela’ cancer cell from the uterus.
     They found that even at 30-40 decibels the sound always produced noticeable changes in the cells. As the sounds progressed up the musical scale there would be an ‘explosion’ of the cancer cells at a certain frequency as the sound travelled outward from the centre of the cell to its outer membrane. The experiment yielded the most dramatic results when the human voice was used.
   From his experiments, Fabien concluded that, ‘In the human voice there is an added element which cannot be found in any other instrument… The human voice carries its own spiritual resonance… This difference, evident from the photographs, is what makes the voice the most powerful healing instrument – particularly when the person needing the healing produced the sounds with his or her own voice.’10
Jim Oliver says that the body responds to sounds that we cannot hear. He says, ‘We put the selected sounds exclusively into a pair of headphones and put them on a client’s ankles. They responded to the sound even though their ears could not hear the soundOnce you vibrate a part of the body the blood cells carry this resonance to the whole body very quickly.’1
 Masaru Emoto’s next experiment was playing music to water. He placed distilled water in between two speakers and played one piece of music fully at normal volume. Then he froze the water.
     Classical music produced beautiful crystals of slightly different colours. Healing music, a Tibetan mantra and folk music also produced beautiful crystals. Heavy metal music produced a pattern that looked like a crystal that had exploded into a thousand pieces. Japanese pop music produced ugly square-shaped crystals rather then the normal hexagonal ones.12
Since our body is made up of 70% water, Masaru Emoto’s work demonstrates that we are constantly being influenced by the sounds around us and by the information stored in the water we consume.
On the effects of Chanting
Dr Tomatis discovered the power of chant after visiting a monastery in France. The new abbot had stopped the monks chanting. The Benedictine monks normally chant for six to eight hours a day. The abbot believed that the Gregorian chant served no useful purpose and that without it they could recapture that time for other things.
The monks had been chanting in order to ‘charge up’ themselves, but they hadn’t realized what they were doing. As the days passed they became more and more tired. A procession of doctors came to the monastery over a period of several months. They changed the monks’ diet and sleep patterns but the monks became more tired than ever.
When the abbot called in Dr Tomatis in February 1967, Tomatis found 70 out of the 90 monks ‘slumping in their cells like wet dishrags’. He reintroduced their chanting immediately. By November, almost all of them had gone back to their normal activities, their prayer, their few hours of sleep, and their arduous work schedule.23
Pure Tone
Jonathan Goldman in his book Healing Sounds says, “When we have learned techniques for harmonic toning, the human voice is able to create nearly every frequency, at least within the bandwidth of audible frequency.” Jonathan offers the simple formula, “Frequency plus Intention equals Healing.” If we can find a pure sound frequency coupled with a pure intention then healing will occur. When our body receives a pure tone our muscles will relax and tension will be released.24

In conclusion here is what Srila Prabhupada tells us on chanting the Hare Krsna Maha mantra.
Concluding statements
TLK vs 34…The more one glorifies Kṛṣṇa, the more enthusiastic one becomes in glorifying, glorifying, glorifying. This is the meaning of spiritual. In the material world, if we repeat something once, twice, thrice or four times, it finally becomes hackneyed and disgusting. However, this Hare Kṛṣṇa mahā-mantra can be chanted twenty-four hours daily, and one will still feel fresh and enthusiastic. It is not a material sound like the sounds we hear on the radio. It is a spiritual sound that comes from the spiritual world. Even in the material world we can release a sound from one place, and it can be heard thousands of miles away. A spiritual sound can be released from many trillions of miles away, and it can be heard, provided that one has the machine to capture it. That machine is bhagavat-premā. Those who have developed love of Godhead can hear it.
SB 6.3.22 purport…After chanting the holy name of the Lord and dancing in ecstasy, one gradually sees the form of the Lord, the pastimes of the Lord and the transcendental qualities of the Lord. This way one fully understands the situation of the Personality of Godhead.
NOD 1Śukadeva points out that austerity, charity and the performance of ritualistic ceremonies for counteracting sinful activities are recommended processes, but that by performing them one cannot remove the sinful desire-seed from the heart, as was the case with Ajāmila in his youth. This sinful desire-seed can be removed only by achieving Kṛṣṇa consciousness. And this can be accomplished very easily by chanting the mahā-mantra, or Hare Kṛṣṇa mantra, as recommended by Śrī Caitanya Mahāprabhu. In other words, unless one adopts the path of devotional service, he cannot be one hundred percent clean from all the reactions of sinful activities.
SB 6.16.39 purport...Even those who are obsessed with material desires may also come to worship the Supreme Personality of Godhead so steadily that they go back to Godhead. The fact is that if one comes to Kṛṣṇa consciousness, although he may have many material desires, he becomes increasingly attracted to the lotus feet of Kṛṣṇa through associating with the Supreme Lord by chanting His holy name. The Supreme Lord and His holy name are identical. Thus he becomes uninterested in attachment to material enjoyment. The perfection of life is to be uninterested in material enjoyment and interested in Kṛṣṇa. If one comes to Kṛṣṇa consciousness somehow or other, even for material gain, the result is that he will be liberated.

Chant Hare Krsna-and be Happy !!!

damaghosa das