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I attended that celebration the summer between my sophomore and junior year of college in Albuquerque: it was one of the experiences that ultimately led me to Buddhism. By the time I graduated, I had become a serious student of Zen Buddhism, attending silent meditation retreats in the Jemez Mountains at the Bodhi Manda Zen Center and at the Lama Foundation in the mountains north of Taos. Coming out of several days of total silence made me acutely aware of how sacred sound is and how little we value it. As I studied and practiced different Buddhist traditions, I felt simultaneously drawn to and alienated by Buddhist styles of chanting. Not being able to keep up with the fast-paced, monotone Japanese chants made me anxious, even as I studied a book of the words to try to learn them. Conversely, I felt like the English-language chants of Kadampa Buddhism had lost their sacredness when spoken in everyday language. I wanted to learn to chant, and to do it every day, but I lacked a communal structure to help me learn and commit to the practice. I found chanting, like meditation, to be awkward and less profound when I did it on my own. However, from my summer solstice practice and other experiences with a Hindu call-and-response form of chanting, called kirtan, I knew that sound could be a powerful way to connect with the divine. I continued to think about and study the power of sound in Buddhism, a study which ultimately led me to become a dedicated student and practitioner of Buddhist chanting.

Chanting mantras helps to heal the body, protect the mind, and manifest human desires by connecting the person who is chanting with the divine. The ability chanting has to take those engaged in it to the innermost places within themselves is a theme for Vietnamese Buddhist Zen Master Thich Nhat Hanh. Nhat Hanh has established a number of communities around the world in which monks, nuns, and laypeople practice Buddhism together. In his book Chanting from the Heart, he describes in detail the day-to-day lives and rituals associated with the spiritual pursuit of mindfulness as practiced in his communities. When practitioners chant, they chant from the heart and are not performing for a deity or anyone else. He explains:

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American Hindu Priest Thomas Ashley-Farrand suggests that mantras have the power to replace unhealthy patterns with positive ones by promoting patience and giving one the ability to see a situation more clearly.4 As Tenzin Wangyal puts it:

Moreover, the desire to connect with the divine, or to deities, lies at the heart of mantra chanting. Buddhist teacher Dagsay Tulku Rinpoche refers to mantra as an act of respectful address and a request for protection to the deities for whom the mantras are being chanted. While chanting without proper intention of heart and mind can make the action less effective and meaningful, the act of chanting can bring one back to a place of pure mind and contact with the divine. In Ritual and Devotion in Buddhism: An Introduction (Windhorse Publications, 1995), Bhikshu Urgyen Sangharakshita, the British founder of the Triratna Buddhist Community, elucidates this idea:

This mantra demonstrates that the name of Avalokita is a pure sound that people can take refuge in. Just by calling her name with a pure heart, suffering can be overcome. She is so powerful that even as she chants the Lotus Sutra, she causes the galaxies to vibrate into abundance. She also hears everything and is therefore accessible to people through the medium of sound.

In my own research on lay Buddhist chanting practices in Vietnam, I discovered such a perspective among the educated elite in contemporary Vietnam. Women dominate lay Buddhist chanting practices in Vietnam, and their practices tend to be discounted and devalued and are assumed to achieve nothing, in contrast to the more scholarly practices of men. (In other communities around the world, male and female Buddhist lay practitioners, as well as monks and nuns, ritually chant mantras side by side.)9

Despite being treated as second-class citizens in religious settings, Vietnamese Buddhist women have steadfastly maintained a practice of sound. They have held on to their chanting tradition, despite years of colonization, patriarchy, war, and communism. The persistence of chanting mantra in the face of these challenges speaks volumes about the efficacy of the practice, regardless of whether or not the reciters understand the Chinese texts from which they recite. While this activity might be disparaged by the intellectual elite, clearly the women themselves find it to be a worthwhile experience. Older Vietnamese women who participate in the chanting at the pagodas told scholar Alexander Soucy that the practice gives them peaceful hearts and brings good luck to their families. I believe that connecting with the divine through chanting is an empowering activity for women, nourishing them on many levels and enabling them to gain a semblance of control and power over their lives.

So a mantra is not something that you utter. It is something that you strive to become because unless you become the key, existence will not open up for you. Becoming the mantra means you are becoming the key. Only if you are the key can you open the lock. Otherwise someone else has to open it for you and you have to listen to him.

There are different types of mantras. Every mantra activates a particular kind of energy in a different part of the body. Without that necessary awareness, just repeating the sound only brings dullness to the mind. Any repetition of the sound always makes your mind dull. But when it is done with proper awareness, with exact understanding of what it is, a mantra could be a very powerful means. As a science, it is a very powerful dimension, but if it is imparted without the necessary basis and without creating the necessary situations, it can cause lots of damage because this is a subjective science. We know of people who have caused damage to themselves by the improper utterance of something as common as Gayatri mantra.

Mantras always come from a Sanskrit basis, and the basic aspects of Sanskrit language are so sound sensitive. But when different people speak, each one says it in their own way. If the Bengalis say a mantra, they will say it in their own way. If the Tamil people say it, they say it in another way. If the Americans say it, they will say it in a completely different way. Like this, different people who speak different languages, according to what language they have been used to, tend to distort various mantras, unless real training is imparted. Such training is too exhaustive and people do not have that kind of patience or dedication nowadays because it needs an enormous amount of time and involvement.

After some time it will become so much a part of your system and it will set a certain ambience for you. Mantra is not consciousness but mantra sets the right kind of ambience. Sound will set the right kind of ambience within this physiological, psychological framework and also in the atmosphere. One can make use of this.

A mantra (Pali: mantra) or mantram (Devanagari: )[1] is a sacred utterance, a numinous sound, a syllable, word or phonemes, or group of words (most often in an Indic language like Sanskrit) believed by practitioners to have religious, magical or spiritual powers.[2][3] Some mantras have a syntactic structure and literal meaning, while others do not.[2][4]

, (Aum, Om) serves as an important mantra in various Indian religions, specifically it is an example of a seed syllable mantra (bijamantra). It is believed to be the first sound in Hinduism and as the sonic essence of the absolute divine reality. Longer mantras are phrases with several syllables, names and words, which may have spiritual interpretations such as a name of a deity, a longing for truth, reality, light, immortality, peace, love, knowledge, and action.[2][5] Examples of longer mantras include the Gayatri Mantra, the Hare Krishna mantra, Om Namah Shivaya, the Mani mantra, the Mantra of Light, the Namokar Mantra and the Ml Mantar. Mantras without any actual linguistic meaning are still considered to be musically uplifting and spiritually meaningful.[6]

The use, structure, function, importance, and types of mantras vary according to the school and philosophy of Jainism, Buddhism, Hinduism, and Sikhism.[3][7] A common practice is japa, the meditative repetition of a mantra, usually with the aid of a mala (prayer beads). Mantras serve a central role in the Indian tantric traditions, which developed elaborate yogic methods which make use of mantras.[6][8] In tantric religions (often called "mantra paths", Sanskrit: Mantranya or Mantramarga), mantric methods are considered to be the most effective path. Ritual initiation (abhiseka) into a specific mantra and its associated deity is often a requirement for reciting certain mantras in these traditions. However, in some religious traditions, initiation is not always required for certain mantras, which are open to all.[9][5]

The word mantra is also used in English to refer to something that is said frequently and is deliberately repeated over and over and thus possibly becomes boring by dint of too much repetition.

The earliest mention of mantras are found in the Vedas of ancient India and the Avesta of ancient Iran.[10] Both Sanskrit mntra and the equivalent Avestan mra go back to the common Proto-Indo-Iranian *mantram, consisting of the Indo-European *men "to think" and the instrumental suffix *trom.[11][12][13][14][15]Due to the linguistic and functional similarities, they must go back to the common Indo-Iranian period, commonly dated to around 2000 BCE.[16][17]

According to Bernfried Schlerath, the concept of styas mantras is found in Indo-Iranian Yasna 31.6 and the Rigveda, where it is considered structured thought in conformity with the reality or poetic (religious) formulas associated with inherent fulfillment.[20] 17dc91bb1f