In principle what RS is saying is true.
However, your observation or experience about happens with the Khan or
with other devotional music hits one on a different level than just
mere perception of sound or our concepts about them.
Devotional music, tribal drumming and dancing, chanting, hell, even
church hymns have a certain feeling, a certain bhava to them which can
have a transformative effect on the mind, as well as can also be a
reflection of higher states of concsciousness.
I've spent a fair amount of time in India, and prior to that had
pretty significant amount of exposure to Indian style devotional
chanting, usually called kirtan or bhajan.
In the west, devotional music is not really associated with non-
duality, where we mostly see armchair philosophizing and self-
proclaimed "enlightened ones" prattling on about how everyone is
already enlightened, and there's only "This."
Nusrat Fateh Ali Khan was also one of the great masters of that Sufi
style of devotional chanting(probably the most famous one) who had a
six octave vocal range. To some people, his "music" sounds worse than
screeching cats, and to the devotionally attuned, it can sound like
the voice of the eternal bliss of the Self itself. Especially nice are
some of the recordings of just him and a few of his close disciples
being acommpanied by a harmonium. Many consider some of those vocal
symphonies to be unmatched anywhere.
Also, some Sanskrit music, or chanting, is said to have a certain
vibrational quality that is particular to that language which can
convey subtle states of consciousness and meaning, aligning the mind
in a certain way, much like the strings resonating to a tuning fork or
when a harmonic chord is being played.
When I was first introduced to certain bhajans of some of the saints
of the state of Maharashtra in India, I was very turned off by it.
Marathi is not known for being the most beautiful sounding of
languages in itself, and the presentation of it and how it sounded was
much akin to throwing stones at a peice of sheetmetal while banging
two metal garbage can lids together. Thankfully there was enough
melody in them to keep the mind interested. Then, as I began to
understand the meaning being conveyed in them and became exposed to
some people who were singing them with that particular devotional
bhav, those very same bhajans became my own heart's song.
I could talk more about the subject, but my experience in these types
of forums is that when bringing up devotion or devotional music people
get turned off about the topic very quickly. It really pushes some
people's buttons.
Then you have other types of music and art, which it seems you are
quite familiar with. Many musicians and artists speak about moments of
losing themselves in their art, and with musicians, even a merging of
band with audience in higher consciousness. The sum being greater than
the parts, if you will. This type of 'experience' gets much closer to
what I would call 'pure art' than most ego-oriented performances or
pieces that fill the mainstream art world. But still, in my
experience, it does not really quite get to that same level of
devotional bhava which is unique to letting go of oneself into Pure
Consciousness. One is based in the world or dependent upon others or
things, while one is a release into selflessness. I don't know if that
makes sense, but I think that's enough to get the conversation
started.
Adi Shankaracharya is considered by many to be the foremost expert on
expounding advaitic philosophy. He has composed a few poems or hymns,
one migh call them, which I think sound quite pleasing to the ear and
are also rich with meaning. One example that I think is nicely done is
called Atma Shatakam:
http://www.youtube.com/watch?v=FTJyjxLwtcU&feature=related
A rough translation is as follows:
MANO-BUDDHI AH-HAN-KARA CHITA NI NA-HAM
I am not the mind, intellect, ego or thoughts.
NA-CHA-SHRO-TRA JIV-HEY NA-CHA-GHRANA NETRE
I am not the ears, the tongue, nose or eyes.16
Na-cha vYoma bhoomir-na tejor na vayu
I am not space, earth, fire or wind.
CHIDANANDA ROO-PAS-SHIVO-AHM SHIVO-AHM (2)
I am eternal bliss, I am Shiva.
NA CHA PRANA-SAUGNYO NA VAI PANCHA-VAYU-HU
NA VA SAPTA-DHATUR-NA VA PANCHA-KOSHA-HA
I am not breathing power, the seven vital bodily constituants
nor the five coverings
NA VAK-PANI PADAM NA CHO-PASTH-PAYU-HU
I am not speech, hands,19 feet, nor the rectum
CHIDANANDA ROO-PAS-SHIVO-AHM SHIVO-AHM (2)
NA ME DWESH-RA-GAU NA ME LOBH-MOHAU
I am not envy, greed, nor craving nor attraction.
MADO-NAIVA ME NAIVA MAT-SARYA-BHAVA-HA
I am not arrogance nor jealousy nor pride,
NA DHARMO NA CHARTHO NA KAMO NA MOKSHA-HA.
Nor religion, wealth, spending for mankind nor liberation.
CHIDANANDA ROO-PAS-SHIVO-AHM SHIVO-AHM (2)
NA PUNYAM NA PAAPAM NA SAUKHYUM NA DUKHAM
I am not virtue, sin, joy nor sorrow.
NA MANTRO NA TIRTHAM NA ME DAA'NAM YUGNA HA
I am not mantra, pilgrimage, scriptures, offering nor ritual fire.
AHAM BHOJA-NAM NAIVA BHOJYAM NA BHOKTA-HA20
I am not food, the eating nor the one who eats.
Chidananda roo-paS-shivo-ahm shivo-ahm (2)
NA MRU-TYUR NA SHANKA NA ME JATI BHEDA-HA
I am not death, doubt nor discrimination of caste.
PITA NAIVA ME NAIVA MATA NA JANMA
I am not father, mother, hence no birth.
NA BANDHUR-NA-MITRAM GURUR-NAIVA SHISHYA-HA
I am not brother, nor friend, nor guru nor aspirant.
CHIDANANDA ROO-PAS-SHIVO-AHM SHIVO-AHM (2)
AHAM NIR-VIKALPO NIRA-KARA ROO-PO
I am beyond concept, without change, beyond form.
VIBHUR-VYAPYA SARVA-TRA SARVEN-DRIANI
I am all-pervading in all the senses.
SADA-ME-SAMA-TVA NA MUKTIR-NA BANDH-HA
I see equality in everyone; I'm neither liberated nor in bondage.
CHIDANANDA ROO-PAS-SHIVO-AHM SHIVO-AHM (2)
