Simple practical weekly inspirations to improve various aspects of your thought patterns, emotions, habits and lifestyle.

A WORD, A THOUGHT, A QUESTION

Dear Readers,Silence is not only an absence of sound or thought. This issue explores silence in its many depths: the silence we try to create, the silence that comes unbidden, and the silence that lies beyond both.In "Silence," Llewellyn Vaughan-Lee reflects on 50 years of companionship with silence as an inner state, exploring its emptiness, space, and hidden presence.In "The Heart of Silence," Daaji recounts a story from Chariji's early days with Babuji: expecting words of instruction, Chariji heard only the soft bubbling of a hookah, and later came to understand Babuji's silence as the teaching itself. Daaji goes on to distinguish two inner silences. One, we impose by force of will, by holding the mind still. The other arrives uninvited, as a gift.And in a letter from August 1976, reprinted in this issue, Babuji describes inner silence as the seat on which Silence stands.We welcome your reflections, experiences, and other submissions. Please visit https://heartfulness.org/ magazine/contribute or scan the QR code below.Happy reading, The editors

July 2026 Edition

<h4>Meditation on the heart leads the restless mind beyond imposed stillness into received silence, revealing silence not as emptiness but as an inner source of peace, beauty, love, and shared spiritual presence.</h4><h4>BY DAAJI &nbsp;</h4>A young seeker once traveled to Shahjahanpur with great expectations. He had read about Babuji, heard stories of being in his presence, and was ready to receive a teaching that would change his life. He sat beside Babuji for nearly two hours.What he heard—all that he heard—was the gentle sound of the hookah.The smoke rose and curled. Babuji puffed quietly. The world outside moved on with its noise. And in that small room, two human beings sat together, with nothing between them but the soft bubbling of water in a pipe.That young seeker was Chariji. He used to tell this story often, and he would laugh as he remembered it. He had gone seeking words. He found something else. And in time, he understood that this something else was not the absence of teaching. It was the teaching itself.“Silence is intolerable,” Chariji once confessed. “We cannot be silent. We cannot be in silence. Two things which we have to learn.” A striking honesty from a man who had spent decades in the presence of masters. Even for him, silence was a country whose passport had to be earned.What is it about silence that we find so difficult? And what is it that the Masters keep pointing toward when they ask us to enter it?<h4 style="text-align:center;">∗</h4>There are two silences. This is a distinction I often return to, because once it is understood, a great deal becomes clear.The first silence is the one we impose. We sit down, close our eyes, and try by gentle will to quieten the mind. We tell our thoughts to stop. We push them away. We hold ourselves rigid. Something does become quiet, but it is the quiet of a hand pressed firmly over a mouth. Beneath the surface, the noise continues, often more agitated than before. The yogi, by long discipline and practice, can compel a kind of stillness in himself. It is real, but it is enforced.The second silence is the one we receive. It descends. It arrives like a guest we never invited, and yet it seems to have known the way to our door before we did. The devotee accepts it as a gift. It comes down like grace. When you meet the Divine in person, not as an idea but as a living thing, you cannot speak. The breath almost stops. Time stops. Everything stops except the knowledge that you are in the presence of something so vast that you can only be quiet.&nbsp;<hr><h4 style="text-align:center;">The second silence is the one we receive. It descends. It arrives like a guest we never invited, and yet it seems to have known the way to our door before we did. The devotee accepts it as a gift. It comes down like grace.&nbsp;</h4><hr>&nbsp;Vasishtha, instructing the young Rama, drew the same distinction in words I find unforgettable. “The silence of the ascetic who forces stillness is like the muteness of a wooden idol. But the silence of the liberated soul is true. He walks through the world with no fear, no longing, and no disturbance inside him.”One silence is performed. The other is real. And here lies a small mystery to which we shall have to return. How does the performed silence become the real one? How does our discipline ripen into grace?<h4 style="text-align:center;">∗</h4>Let us look first at what science has been learning about the noisy mind, because the picture that emerges is remarkably close to what our tradition has always said.In 2001, Marcus Raichle and colleagues at Washington University published a paper that helped reshape scientists' understanding of the resting brain. They described an organized pattern of brain activity that appears when we are awake but not engaged in an attention-demanding task, and they called it a “default mode” of brain function. When we are not solving a problem or attending to some outer task, the brain does not simply rest. The mind turns inward. It replays old memories. It rehearses conversations that may never happen. It writes and rewrites the story of who we are, what others think of us, and where we stand in the imagined hierarchy of life.1In contemporary neuroscience, the default mode network is closely associated with this kind of self-referential mental activity: the inward stream of memory, anticipation, comparison, worry, and self-narration that continues when attention is not absorbed in a task.What Raichle described in the language of brain regions, Patanjali had already named in a single line, millennia earlier: yogas chitta vritti nirodhah.2 Yoga is the cessation of the fluctuations of the mind. The chitta vritti, that ceaseless spinning of the mind-stuff, is this very movement: the mind turning inward, replaying memory, rehearsing imagined conversations, and continually rebuilding the story of “I” and “mine.” In modern neuroscience, this movement is studied through the default mode network. And the quieting of this movement, what Patanjali called yoga, corresponds closely with what brain scanners have observed in experienced meditators: reduced activity in regions associated with self-referential thought and mind-wandering.3That finding comes from research by Judson Brewer and colleagues at Yale, published in the Proceedings of the National Academy of Sciences, which found reduced activity in key regions of the default mode network, including the medial prefrontal cortex and posterior cingulate cortex. From a meditator’s perspective, this quieting is not deprivation or loss. It is experienced as an expansion of awareness, an intimacy with existence, a sense of being more fully alive than the mind’s self-enclosed narration had ever allowed. Silence, then, is not empty. It is overflowing with something that the noise was blocking.&nbsp;<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/heart_of_silence2_d26954427c.webp" alt="heart-of-silence2.webp"></figure>&nbsp;<hr><h4 style="text-align:center;">The chitta vritti, that ceaseless spinning of the mind-stuff, is this very movement: the mind turning inward, replaying memory, rehearsing imagined conversations, and continually rebuilding the story of “I” and “mine.”</h4><hr>&nbsp;And now we come to the passage that, more than any other, has, for me, gathered the meaning of all this.On the morning of May 21, 2003, Babuji sent a message from the Brighter World that begins with words I have carried in my heart ever since I first read them.In the very heart of silence, there is beauty, that which cannot disappoint you beyond your daily qualms. It exists unadulterated. Being of divine nature, nothing can alter it. Draw from this incomparable source; let your heart drink from it and get stronger, to better face this life, which weighs heavily on you.Read those lines slowly. Read them again. This is not a description of an external place. It is the geography of your own interior, mapped by one who has walked there.In the very heart of silence, there is beauty. Not the absence we feared. Not the void we tried to escape from by switching on the television or scrolling through another feed. A beauty. Unadulterated. Of divine nature. Nothing can alter it.&nbsp;<hr><h4 style="text-align:center;">In the very heart of silence, there is beauty, that which cannot disappoint you beyond your daily qualms. It exists unadulterated. Being of divine nature, nothing can alter it. Draw from this incomparable source; let your heart drink from it and get stronger, to better face this life, which weighs heavily on you.</h4><hr>&nbsp;Everything so far has been leading us to this recognition: silence is not deprivation. Silence is the heart’s own kingdom, the place where what can never be lost has always been kept safe. The reason most human lives feel weighed down is not that life is heavy. It is because we have not yet learned to draw from the source that exists, untouched, at the center of our own being.Babuji continues in the same message:&nbsp;In the heart of silence there is peace, which is communicated to the soul, adorned with divine graces, exhorting it to love. Peace communicates itself. The soul, in this peace, finds itself adorned. And from this adornment arises love. Love not as effort, not as decision, not as something we summon up by an act of will. Love, as what naturally arises when the heart has finally drunk from its own source.&nbsp;<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/heart_of_silence3_55cb432260.webp" alt="heart-of-silence3.webp"></figure>&nbsp;<h4 style="margin-left:40px;text-align:center;">∗</h4>How does one drink from such a source? How does the enforced silence become the received one?An earlier message, from November 1, 2001, gives the instruction in three simple words. Plunge into yourself. Babuji writes:Plunge into yourself inside the heart of silence and rejuvenate yourself. Is this place not the supreme refuge? Is everything therein not love and beauty?Notice the verb. Not “examine yourself.” Not “analyze yourself.” Plunge. As one plunges into deep water with no hesitation or rehearsal. The mind cannot plunge. The mind reaches the edge of the cliff and starts calculating distances. Only the heart plunges.And once one plunges, what happens to the noise of the world?In another message, from November 15, 2002, Babuji answers this question with precision:The pervading noise does not matter; doesn’t this contact take place in another space?&nbsp;The meeting between the heart and its source does not occur on the level where the noise lives. The noise can continue. Traffic can pass. Children can call out. Phones can ring. None of this reaches the place where the contact happens. The room within has no windows that open onto the street.I remember my own first return from Shahjahanpur in 1977. My friend and I had spent time near Babuji and were now on our way back. We boarded the train at five minutes past midnight. We reached Delhi at about half past five in the morning. All night, tears streamed down my face. I could not stop them, and I had no wish to. The train rattled. Passengers slept and woke. The world performed its usual choreography of motion and announcement. And in the middle of all that, a young man sat by the window with closed eyes, weeping in a silence untouched by the station calls and movement around him.That, I think, is the silence Babuji is pointing to. It is not the silence of an empty room. It is the silence of a room overflowing with a presence that cannot be heard by the ears, only by the heart.<h4 style="margin-left:40px;text-align:center;">∗</h4>The HeartMath Institute has reported that the human heart generates an electromagnetic field measurable several feet from the body. When a person enters a state of inner coherence, characterized by appreciation, contentment, and stillness, the heart’s rhythms become more ordered and synchronize more closely with the brain. HeartMath researchers have also explored how these coherent rhythms may register in the physiological activity of others nearby, even without their awareness. What our tradition has always called the radiance of satsang may therefore have a measurable biophysical dimension.5,6 &nbsp;This gives us another way to understand why sitting near someone in deep meditation calms us, even when no word is exchanged. Two silences are meeting. And what is it that they meet in? The Mandukya Upanishad, in Mantra 7, gives this ground a name. It speaks of turiya, the fourth state, beyond waking, dreaming, and deep sleep, and describes it as prapanchopashamam, shantam, shivam, advaitam—the cessation of all phenomenal manifestation, peaceful, auspicious, without a second (non-dual).7 This is not a state one enters by leaving the others behind. It is the silent ground from which waking, dreaming, and sleep themselves arise. When two hearts sit together, and the chatter of their minds gradually settles, what remains is not really two silences. It is the one turiya in which both are eternally grounded, if only briefly recognized.This is also why <a href="https://heartfulness.org/magazine/create-the-habit-of-meditation" target="_blank" rel="noopener noreferrer">group meditation</a> has been understood from the beginning as a sharing of conditions. The Master’s silence enters ours. Ours opens further to receive it. And in that meeting, what was always within is gradually revealed. The enforced silence, sustained patiently through the years, slowly thins. One day, without ceremony, we find ourselves on the other side of it. The yogi has become the devotee. The discipline has ripened into grace.<h4 style="margin-left:40px;text-align:center;">∗</h4>If there is one prayer worth carrying into the day, I think it is this: that we might learn to be a little more silent, because silence is the door. Behind that door is the room Babuji described, where beauty exists unadulterated, where peace communicates itself, where love arises without our having to manufacture it.The world will not stop being noisy. Phones will not stop ringing. The mind will not, by any decree of ours, suddenly fall silent. None of that must change. The contact, as Babuji said, happens in another space. We have only to remember that the door is there. We have only to plunge.&nbsp;<hr><h4 style="margin-left:40px;text-align:center;">When two hearts sit together, and the chatter of their minds gradually settles, what remains is not really two silences. It is the one turiya in which both are eternally grounded, if only briefly recognized.</h4><hr>&nbsp;When we do, however briefly, we discover that the silence is not waiting to be created; it is waiting to be recognized. It has been the most patient guest in our house, sitting unseen at our own table all these years, holding open for us a place we had forgotten was ours.∗<hr>FROM DAAJIDaaji is the Heartfulness Guide and president of Shri Ram Chandra Mission. <a href="https://www.daaji.org">daaji.org</a><ol style="list-style-type:decimal;"><li style="text-align:justify;">Marcus E. Raichle et al., “A Default Mode of Brain Function,” Proceedings of the National Academy of Sciences 98, no. 2 (2001): 676–682, <a href="https://doi.org/10.1073/pnas.98.2.676.">https://doi.org/10.1073/pnas.98.2.676.</a></li><li style="text-align:justify;">Patanjali, Yoga Sutra 1.2. Translation adapted by the author.</li><li style="text-align:justify;">Judson A. Brewer et al., “Meditation Experience Is Associated with Differences in Default Mode Network Activity and Connectivity,” Proceedings of the National Academy of Sciences 108, no. 50 (2011): 20254–20259, <a href="https://doi.org/10.1073/pnas.1112029108.">https://doi.org/10.1073/pnas.1112029108.</a></li><li style="text-align:justify;">Whispers from the Brighter World, messages received through intercommunication from elevated souls.</li><li style="text-align:justify;">HeartMath Institute, “Energetic Communication,” Science of the Heart, <a href="https://www.heartmath.org/research/science-of-the-heart/energetic-communication/.">https://www.heartmath.org/research/science-of-the-heart/energetic-communication/.</a></li><li style="text-align:justify;">satsang (satsangh): Spiritual assembly; being with reality.</li><li style="text-align:justify;">Mandukya Upanishad 7. Translation adapted by the author.</li></ol>

The Heart of Silence

<h4>In this August 2, 1976 letter, SHRI RAM CHANDRA of Shahjahanpur [BABUJI] reflects on silence as an inner spiritual condition, the lightness that comes from removing tension, and the way thoughts in meditation lose their force when attention no longer feeds them.</h4>August 2, 1976My Dear Poray,Received your affectionate letter, we are bound by “yes” or “no.” But we do not know where to apply “yes” or where to apply “no.” This thing comes from the experience and experience comes from the experiment. When you think of anything in the affirmative way, it is explained. Further on, if we speak “no” for certain things then “no” is explained. When the tension is caused, detention goes. When the tension goes, detention is there, which is not so heavy but still it is something. When both are gone, that can be called the stage of Silence or the partial vacuum. There is no total vacuum, but we want to have as much as is possible. Total vacuum is God alone. When we merge in Divinity, the state of vacuum begins to dissolve itself, till it comes to the nearest. I think the subject is something other than that of your letter, but it gives some knowledge of the Absolute.Silence is a part of a few grains of <a href="https://heartfulness.org/magazine/a-journey-beyond-the-concrete" target="_blank" rel="noopener noreferrer">spirituality</a> and not the reality itself. If we want to explain it we can say that “silence in silence,” as I have written to you before, is nearer to God. That means silence is itself the seat on which Silence stands. It can be shown practically and that you can do well. Just have an idea and thing will start. Sahaj Marg is a practical method for Realization and by practice alone we can interpret silence. There are so many worms outside, which our naked eye cannot see but they are there. So, silence is there in abstract form, though we may not be able to see it. It can be seen by constant practice. This is other way of explaining the same thing.“So, by the prayer, we go from outside noise to outside silence. By the cleaning we go from outside silence to inside silence. Internal darkness is an inside noise coming from the tension of the body and of the mind. Removing tension makes a vacuum.” It does not sound well. By prayer we come nearer to our goal because we come in contact with the Being. There are two things, a goal of life and you yourself. Now, that yourself wants to merge in its Real Essence hence we derive benefits. If we remove all these things coming in, you will develop only hypnotic power. The same things give you Nectar if methodically done and the same proves harmful if it is not methodical. The method you know already.Removing the tension means growing lighter, not creating the vacuum. That is a sort of change toward good. State of transparence is not a state of totally devoid of limitations, because there is something which allows you to peep into it.Thoughts during <a href="https://heartfulness.org/magazine/meditation-medicine" target="_blank" rel="noopener noreferrer">meditation</a> are just like the children playing on the road. When your attention is not toward thought, they are ineffective and are of no value. Thoughts do not disturb you, but you feel disturbed. The best way to get rid of them, you have yourself said. They rise for the sake of fall. They are leaving their field. Waiting for the Divinity to come in, it is our system that we want to be away from all things not necessary. Point “B” given in my book Efficacy of Raja Yoga is the homeland of impressions. When the force of meditation tears off veil of the heart, these thoughts are attracted because of a little bit of vacuum, which is there. When thoughts arise you feel disturbance. So the thoughts do not meddle with you. You meddle with them.With blessing to all of you,Yours affectionately, Ram Chandra<hr>FROM HEARTFULNESS INSTITUTEThe Heartfulness Institute is a global not-for-profit offering heart-based meditation, a yogic practice for inner well-being and collective harmony. <a href="https://heartfulness.org/global/">https://heartfulness.org/global/</a> &nbsp;

Silence in Silence

<h4>How thought, intention, and will become the seeker’s inner instrument for spiritual change.</h4>BY N.S. NAGARAJA AND JOSHUA POLLOCKSpiritual practice aims at a change of condition. We pray, <a href="https://heartfulness.org/magazine/how-to-meditate" target="_blank" rel="noopener noreferrer">meditate</a>, contemplate, or worship because we seek a change in orientation, consciousness, character, or relation with the Divine. A method gives form to such aspirations. But the change sought through practice depends on two actions: the seeker must offer something from within, and the Divine must act. Sankalpa is the seeker’s inner instrument for initiating that process. It uses what is already present within us—intention, thought, and will—and yokes that inner movement with divine action.It is said that seekers would sometimes approach Ram Chandra of Fatehgarh [Lalaji], the first Heartfulness Guide, asking for help with their personal defects. After hearing their difficulty, he would offer no advice and prescribe no method. He would simply ask, “Accha?”—“Yes?”—and the defect would disappear.1The Hindi word “accha” cannot explain such a result. It is an ordinary word, spoken every day. What mattered was the sankalpa behind the word.In spiritual practice, we use many techniques—meditation, prayer, contemplation, worship, or others—but their effect depends on <a href="https://heartfulness.org/magazine/natures-open-secret" target="_blank" rel="noopener noreferrer">sankalpa</a>. Whatever practice we take up, sankalpa is the primary instrument available to us: it is the method within the method.To understand sankalpa, we can begin with the word itself. Etymologically, it contains two elements: san, meaning “with” or “together,” and kalpa, meaning vow. But the meaning of Sanskrit words often exceeds the sum of their parts. To uncover the deeper meaning of sankalpa, we must start with kalpa.Thoughts do not move at random; they follow the heart’s intention. Speech and action arise from thought, but thought itself is born of intention. Intention is the motive force behind both thought and action. Thought moves as the heart intends.In Heartfulness, the heart is understood as the deeper aspect of the mind. Intention belongs to the heart; thought appears at the surface. The relationship is asymmetrical. Intention directs, thought follows. Intention is active, thought is its consequence.&nbsp;A restless heart entertains numerous intentions. Daaji once recalled a moment spent with his guru, Shri Ram Chandra of Shahjahanpur [Babuji] on a cold December morning. Babuji scratched a line across his hand with his fingernail. The cold made it show as a white mark on his skin. “This is a water canal,” said Babuji. He then scratched another line branching off from the first, and said, “Fifty percent of the power is reduced.” Next, he added a third line, and indicated that the power had reduced further still.&nbsp;<hr><h4 style="text-align:center;">In Heartfulness, the heart is understood as the deeper aspect of the mind. Intention belongs to the heart; thought appears at the surface. Their relationship is therefore not symmetrical. Intention directs; thought follows. Intention is active; thought receives its direction and takes form accordingly.</h4><hr>&nbsp;Babuji was demonstrating that when water remains in a single channel, its force remains concentrated. But when the channel is divided, the current also divides, reducing its force. Each new branch further reduces the force.Similarly, every intention carries a force. When intentions multiply, the force divides among them, and its power is drained—as Daaji has observed, like a phone with too many applications running at once. But when the heart's intention is one-pointed, the person's full force stands behind it. This force is the will. At its highest intensity, the will becomes a firm, determined vow—“it will be done.” This is the meaning of kalpa.An individual directs their personal will-force according to their own understanding and condition. Even a powerful will-force can be conditioned by an individual's personal preferences, limitations, and attachments to cherished outcomes. A person may be fully resolved to finish a task, defend a position, gain recognition, win an argument, or prove a point. Such resolve has power—it can bring about a result—but it does not, by itself, invite the change in condition we seek through spiritual practice. Rather, the will must be guided by a higher wisdom.This is why kalpa must be understood through the Sanskrit prefix san, meaning “with” or “together.” In forming a <a href="https://heartfulness.org/magazine/yogic-psychology-part-2-vikalpa" target="_blank" rel="noopener noreferrer">sankalpa</a>, the seeker joins their individual will with the Divine Will. Personal motive joins with the divine motive. The individual is not the source from which the work proceeds, but the instrument through which the Divine Will may act.&nbsp;<img src="https://cdn-prod-static.heartfulness.org/sankalpa2_91d150655d.webp" alt="sankalpa2.webp">&nbsp;This sense of “joining” is implicit in the word yoga. Yoga means union with God, in which the individual will is yoked to the Divine Will. While the individual will remains active, it no longer acts from its own separate center. Divine Will leads, and individual will cooperates.When thought, intention, and will-force gather and unite with the Divine, one's sankalpa cannot be an assertion of personal power. Rather, it is a prayerful offering, strengthened by unity of purpose and free from hesitation, divided attention, or personal, competing motives.To cooperate with Divine Will, a baseline of faith is required. Otherwise, we rely on our own capacity and become aware of our own limitations—our limited knowledge, purity, power, foresight, and control over results. Then, we lose our confidence, and the vow-like thought, “It will be done,” loses its force.Babuji once said, “If you want to poison the will, have doubts.” Doubt poisons the will by introducing an opposing movement to the thought being formed. The individual may hold the thought, “It will be done,” while also wondering, “Will this really happen?” The will behind the thought is divided. Doubt exerts a contradictory force that resists or even cancels the sankalpa.Faith allows the will to remain active because it does not make us responsible for the sankalpa’s fulfillment. Instead, we form the sankalpa as a humble suggestion that such-and-such may occur, and submit it to the Divine. The inner act is offered, and the result is surrendered. The Bhagavad Gita expresses this clearly: “It is in action alone that you have a claim, never at any time to the fruits of such action.”2 In sankalpa, our only claim is to the inner act itself: forming the sankalpa and humbly offering it. The result, or fruit, of that sankalpa is surrendered; it belongs to the Divine Will.The individual does not dictate the manner, timing, form, or scope of fulfillment. We simply suggest the intended condition, but leave room for the Divine Will to fulfill it in just the right way. Because the result is surrendered, a sankalpa is always suggestion—and never a demand.<h4 style="text-align:justify;">How to Form a Sankalpa</h4>Suppose you form the sankalpa, “May love develop in such-and-such a person’s heart.” After offering the sankalpa to God, we must remain sensitive to the heart because at times we must adjust the sankalpa in accordance with Divine Will. For example, the initial sankalpa may no longer feel quite right to us, or the heart may feel pulled toward a different suggestion. We should always follow the heart. Perhaps our initial sankalpa arose from our own limited perspective, and the heart now receives a corrective hint from above that the work should proceed in a different direction. Surrendering a sankalpa means remaining open to such corrections.&nbsp;<hr><h4 style="text-align:center;">The sankalpa is formed as a humble suggestion that such-and-such may occur, submitted to the Divine.&nbsp; The inner act is offered, and the result is surrendered.</h4><hr>&nbsp;Having formed the sankalpa, we then continue to rest our meditative attention upon it. In Reality at Dawn, Babuji explains the key principle using the example of misery and affliction. The more attentive we are toward them, the stronger they grow by the effect of our thought. If we cease supplying them with our attention, “they will begin to wither away like unwatered plants.”3The example concerns miseries, but the principle is broader: attention intensifies the effect of what it attends to. Therefore, we focus on the positive rather than the negative. In the sankalpa example above, we do not focus on the person’s lack of love, for instance, or on the question of whether the sankalpa will be successful or not. Instead, we rest attention on the sankalpa itself: love developing in that person’s heart. Our positive attention thereby nurtures the intended effect. Furthermore, the prayerful sankalpa is not supported by one's personal power alone; the divine current charges the thought with its creative power, which carries the suggested condition toward expression.&nbsp;<img src="https://cdn-prod-static.heartfulness.org/sankalpa3_ed09bcb4bb.webp" alt="sankalpa3.webp">&nbsp;<hr><h4 style="text-align:center;">We gather thought and intention into one inward suggestion,&nbsp; hold it with a prayerful heart, and entrust its fulfillment to the Divine Will.</h4><hr>&nbsp;What does it mean to rest our attention upon the sankalpa? It means patiently waiting for the intended effect to emerge. In forming the sankalpa, we knocked upon the door. Now we wait for the answer. We do not keep knocking by offering the sankalpa again and again, repeating its words like a mantra. Patient waiting is simply remaining attentive. Eventually—gradually, perhaps—the intended effect becomes perceptible to the heart, in the form of feeling. At first, nothing may be felt. Still, we keep the heart open and receptive. We simply wait.If our attention drifts, we simply bring it back, reconnecting with it at the level of feeling—at the level of the heart—and resume our patient waiting.Sankalpa can now be understood in practical terms: we gather our thought and intention into one inward suggestion, hold it with a prayerful heart, and entrust its fulfillment to the Divine Will.Yet a further question remains: how can one person’s sankalpa carry little force, while another’s carries extraordinary power? The answer depends on two factors: the subtlety of the sankalpa and the inner development of the one who forms it—a subject that will be taken up in the next article.&nbsp;<hr>FROM HEARTFULNESS INSTITUTEThe Heartfulness Institute is a global not-for-profit offering heart-based meditation, a yogic practice for inner well-being and collective harmony. <a href="https://heartfulness.org/global/">https://heartfulness.org/global/</a><hr>REFERENCES:<ol style="list-style-type:decimal;"><li style="text-align:justify;">Ram Chandra, quoted and discussed in Parthasarathi Rajagopalachari, A Preceptor’s Guide (Chennai: Shri Ram Chandra Mission, 2003), 292.</li><li style="text-align:justify;">Bhagavad Gita 2.47; authors’ rendering, informed by Graham Schweig and Winthrop Sargeant.</li><li style="text-align:justify;">Ram Chandra, Reality at Dawn, in Complete Works of Ram Chandra, vol. 1 (Chennai: Shri Ram Chandra Mission, 2009), 36.</li></ol>

Sankalpa: The Method Within the Method 

Heartfulness Magazine

SUBSCRIPTIONS

Explore

thumbnail_Purity Weaves Destiny-White.png

Purity Weaves Destiny-White.png

Terms of Use

Privacy & Cookie Policy

thumbnail_Purity Weaves Destiny-Gold.jpg

Purity Weaves Destiny-Gold.jpg

CONTACT US

CONTRIBUTE

SUBSCRIBE

DONATE

EDITIONS

HEARTFLIX

SELF-CARE

WORKPLACE

RELATIONSHIPS

INSPIRATION

ENVIRONMENT

CREATIVITY

Working with Nature

Discover how microgreens, sustainability, nutrition, and education empower healthier children.

Growing Health, Sustainability, and Education 

Discover how the Black-winged Stilt reflects biodiversity, mindfulness, and ecological balance.

The Elegant Minimalist: A Morning with the Black-Winged Stilt

The Eco-Guardians Nobody Sees

Common Ground

The Red Fire Truck: The Day I Realized I Was the One Snatching

Loving One Another

Do You Want to Be Around Me Just Because I’m Nice?

What We Can Do Together

Am I Allowed to Feel Joy?

Knowing Oneself—Awareness through Action

Start with Hydration

Buddhism and Heartfulness

Unity in Diversity

Be Attentive, Remain Aware

Joy Without Conditions

The Secret of Life: Keep Moving

A Thing of Beauty:  On Joy That Endures

The Art of Presence

When Discord Leads to Harmony

Walking on the Grass  with Walt Whitman

Harmony and Simplicity

Story, Play, and Wonder

Patterns of the Infinite

Start, Then Refine.

Leadership is Caring

Discover how health, routine, purpose, and community support a longer, well-lived life.

The Strategic Meaning of Health

Where is Happiness?

Freedom and Happiness

The Art of Decision Making

<h4 style="text-align:justify;">ROSALIND PEARMAIN speaks of the attitude of softness, the world of the senses—of hard and soft, force and forcelessness, warmth and cold—and how we harken to a more profound and beautiful world at the core of our being through the heart.</h4>&nbsp;We are living in a time of hardening edges, of ever harsher decisions affecting millions of our fellow human beings.On the other hand, Babuji stressed from the very origins of Heartfulness that it was fundamentally based on a forceless force—on softness.Another Heartfulness Guide. Chariji, often reminded us of the strength of a tiny plant root in breaking up rocks:“What is this miracle, you see, that the softest thing can penetrate the deepest, hardest substance known? Whereas a hard thing can only up a hard thing. Can you break water by bashing it with a crowbar?“It was a tremendous risk that the Masters took, Lalaji and Babuji. Because it’s like building a house of butter and then asking the people who come in to have torches in their hands. The whole thing would melt. But they had this almost nonsensical stupid faith, that a soft thing can never be broken.“And we have also, in our fairy tales, that when the wind blew, all the hard trees which would not bend were just blown down, and the soft things which were willing to bend, bent almost to the Earth, recovered. It is the soft which wins the battle always. Not the hard, you see; the hard is broken. It survives until it meets something harder than itself. But the soft, nothing in the universe can break it. Nothing in the universe can destroy it.”<h4 style="text-align:justify;">Our journey in forceless force</h4>It seems that as human beings our souls choose to inhabit a specific existence in time and space as it unfolds on our planet and in relation to all creation.So we find ourselves inhabiting a field of feeling unique to each. Is it woven from DNA and patternings that have been transferred into this lifetime? This field of feeling has many layers and dimensions and knots that we perceive through different sensory gateways. They could be in terms of color or light, density and heaviness, warmth and cold, sound, or as qualities of touch. With the help of a being who is attuned to subtlest dimensions, we can harken to a more profound and beautiful world that is ours at the core, and long to return to this original part of creation.&nbsp;<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/the_power_of_softness2_6da4490505.webp" alt="the-power-of-softness2.webp"></figure>&nbsp;The core of this sensibility is in the organ of the heart which integrates energetic information from the nervous system, from the organs, from viscera, from the brain, from soul. Furthermore our heart can be seen as a kind of organ of sensibility and perception whose intelligence can refine throughout life as it links with the capacity of the mind to focus <a href="https://heartfulness.org/magazine/lack-of-awareness" target="_blank" rel="noopener noreferrer">awareness</a> with the array of feeling at the most subtle levels.In this vein, then, our existence is a field of vibratory exchange with environment, with all sentient life forms, with human beings. This vibratory array is like a glimmering or a shimmering, sometimes soothing sometimes discordant, similar to the domain of music.It seems to me that the <a href="https://heartfulness.org/magazine/spirituality-in-daily-life" target="_blank" rel="noopener noreferrer">spiritual journey</a> can bring us closer and deeper to the source of all manifestation of life, as a sound of love resonating through all creation. It is potentially experienced by us in layers of a kind of infinite softness that absorbs and transforms and brings everything into a larger field of connectivity which can keep expanding and softening as it moves towards a steady flow of coherence that can integrate increasing complexities within evolving life.&nbsp;<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/the_power_of_softness3_b5a40fe2a1.webp" alt="the-power-of-softness3.webp"></figure>&nbsp;<hr><h4 style="text-align:center;">It seems to me that the <a href="https://heartfulness.org/magazine/i-am" target="_blank" rel="noopener noreferrer">spiritual journey</a> can bring us closer and deeper to the source of all manifestation of life, as a sound of love resonating through all creation.</h4><hr>Heartfulness gives us a resource emanating from the most profound and subtle level of vibration; the very original stir, in which to be reminded through a silent soft intimation felt within the heart of our source. This awakens our dormant longing to be dissolved into this field, and resonate in harmony with a nameless and marvelous ultimate. It is in the service of coherence, beauty, truth, and infinite love that we feel our longings for this return to our origin. Our individual journey is shaped by our intrinsic uniqueness and the kinds of samskaras and tendencies that need to be dissolved and reconciled with this core longing.<hr><h4 style="text-align:center;">Illustrations by ANANYA PATEL</h4><hr>

the-power-of-softness1.webp

The power of softness

Ravi Venkatesan and Mark Milton explore listening skills and empathy.

superpower-of-listening1.webp

The superpower of listening

<h4 style="text-align:justify;">This World Storytelling Day, March 20, we bring you a story by SARA BUBBER, based on a common folk template. May the stories within the story entertain you!</h4><h4 style="text-align:justify;">Stories have been a tool in the passage of rites from one generation to the next since time immemorial. Entertainment, knowledge, wisdom, and education was passed down in the form of stories.</h4>Once upon a time, the Earth was an open canvas. People lived a nomadic life. Traveling from one place to another for food, shelter, and clothing was a common sight. With no radio, television, and phones the only way to entertain each other was to tell stories. Stories about new roots, giant trees, and scary tigers. Travelers were given lodging in exchange for stories, work could also be done by telling stories.One such day, a group of friends were traveling. After a long day they were tired and were trying to decide who would fetch firewood and cook for the group. They tried many ways of deciding but then saw a young girl who was coming the same way. They thought they could get her to cook for them while they rested. They asked her where she was from and if she cared to listen to some stories.The young girl loved stories. She immediately agreed. The group of travelers asked if she wanted to make the story session interesting. They placed a little bet. The travelers would tell the girl a story that was absolutely impossible. If the girl said that the story was impossible, she would have to cook food. The bet also went the other way. The young girl would tell a story, and if the travelers would say that it was impossible, they would cook for her instead.The story session began.One of the travelers started: “My grandfather was a poor farmer who worked in a rich household. He was always called names for working as a slow and careless worker. He prayed to God every day. However much he tried, he couldn’t work faster and was scolded endlessly. One day, the God he prayed to appeared in front of him and when he woke he had great strength. The next day as he was scolded, the energy he had felt rushed through his veins, he grew in size, lifted the house, and took a big leap. The house shook, the cupboards fell, the beds flew out and the windows shattered. He kept flying high until his employer begged him to stop. His employer not only stopped calling him names but also gave him the place of a family member.&nbsp;&nbsp;<figure class="image image_resized" style="width:50%;"><img src="https://cdn-prod-static.heartfulness.org/tale_of_tales2_7bab8dfbf1.webp" alt="tale-of-tales2.webp"></figure>&nbsp;“How was the story? Does someone disagree?” No one disagreed.Another traveler continued: “Once there was a famine in my grandfather’s land. My grandfather was a very weak person. One day, in a fight with his brother, he had to leave home. He thought of finding fame for himself. He walked into a forest and came across a man painting. He painted a deer and, as my grandfather continued watching, to his surprise the deer came alive. He thought it was such an amazing device, that he wanted to possess it. When he got the chance, he went ahead and painted a boat with the owner of the brush in it. He added winds on the lake and blew the owner away. Now he had full possession of the paintbrush. He took the brush back and painted clouds and grains which solved the problems of his village. He became the treasurer of the village and one day, he created a son from the paintbrush. He was so exceptional that there was no girl to match him. Then he created a fully grown young girl as a match for his son. And thus, I was born from parents who were painted. The brush is gone, but it seems like my smooth hair is a gift from the paintbrush. I use the best herbs from the best orchard that my grandfather painted.&nbsp;<figure class="image image_resized" style="width:50%;"><img src="https://cdn-prod-static.heartfulness.org/tale_of_tales3_5c925060a1.webp" alt="tale-of-tales3.webp"></figure>&nbsp;“This is my story, do you agree?” “Yes we all do.”Now it was the little girl’s turn. She began her story. “My grandparents possessed many things. They were well respected in their community, and helped many people achieve greatness. They possessed hulk-like strength and various magical possessions. One day, in a civil strife, the servants of the house ran away with the chest of hulk strength and some of the magical possessions like a wish-granting paintbrush. My parents looked for it all their life, and today I set off in search. I have finally found all my family possessions with you. It seems you are the long lost servants of our family who have our possessions.&nbsp;“This is the end of my story. Do you agree?” “Yes we do.” The little girl continued, “That is wonderful news, now, give my possessions back.” “But… no we do not agree,” said the group. “Oh, then you must cook for me.” And the little girl, using her wit, rested as the team cooked for her.&nbsp;<figure class="image image_resized" style="width:75%;"><img src="https://cdn-prod-static.heartfulness.org/tale_of_tales4_c3079e9217.webp" alt="tale-of-tales4.webp"></figure><hr><h3>Interesting facts about stories</h3><h4> &nbsp;Aesop’s Fables</h4>Aesop was a slave who lived in ancient Greece. He wanted freedom more than anything else. He noticed the supervisor of slaves and began to tell stories every day. The supervisor was impressed and one day asked Aesop what he wanted. Aesop asked for food for all his fellow slaves. His selfless gesture made the supervisor give Aesop and his community the freedom they deserved. These tales were combined into the <a href="https://heartfulness.org/magazine/once-upon-a-time" target="_blank" rel="noopener noreferrer">Aesop’s Fables</a> that you have all loved growing up!<h4>Grimms’ Fairy Tales</h4>Grimms’ Fairy Tales is a German collection of fairy tales by Jacob and Wilhelm Grimm, first published on December 20, 1812. It is considered the seminal work of Western children’s literature and is listed by <a href="https://heartfulness.org/magazine/master-yoga-2024-unesco-paris" target="_blank" rel="noopener noreferrer">UNESCO</a> in its Memory of the World Registry.<h4>Panchatantra&nbsp;</h4>Panchatantra is a collection of stories from ancient India based on politics, behavior, communication, and economics. These stories are based on the Vedas, Upanishads, the Ramayana and Mahabharata as a trove of wisdom. The princes of Amarasakti had no interest in pursuing their studies and thus a teacher, Vishnu Sharma, made a comprehensive manual for these princes to be taught in the form of stories. The Panchatantra started the story within a story form of learning, which delights young readers to this day. &nbsp;<figure class="image image_resized" style="width:75%;"><img src="https://cdn-prod-static.heartfulness.org/tale_of_tales5_3adb201b5e.webp" alt="tale-of-tales5.webp"></figure><hr><h4>Activity 1</h4>Guess these <a href="https://heartfulness.org/magazine/how-setanta-became-cu-cullen" target="_blank" rel="noopener noreferrer">popular stories</a> from the details: 1. A young girl who loses her shoe that gives her the chance to marry a prince:……………………………………………………………………………………………………………………………………………2. A boy who climbs a tall natural element that grows from magic beans and finds treasures in the clouds:&nbsp;…………………………………………………………………………………………………………………………………………… 3. A prince who moves to the forest with his brother and wife to live for fourteen years. The wife is kidnapped and he goes to rescue her with an army of monkeys:……………………………………………………………………………………………………………………………………………4. A little creature born into a family of ducks goes into the world alone to find his true form:……………………………………………………………………………………………………………………………………………5. Two unusual friends who come together near a riverbank. The friendship ends when one large friend asks his tree-dwelling friend for his heart:&nbsp;……………………………………………………………………………………………………………………………………………<hr><h4>Activity 2</h4>Write your own story here. It can involve animals, kings, kingdoms, humans, plants, or anything else that tells a story.Create a story with a beginning, some problems that come up, and a solution to end the story.&nbsp;<hr><h4 style="text-align:center;">AI generated images</h4><hr>

Join Sara Bubber’s adventure tale this World Storytelling Day.

tale-of-tales1.webp

The tale of tales

<h4 style="text-align:justify;">LYNNE McTAGGART is one of the central authorities on the new science of consciousness, and the award-winning author of seven books, including the internationally bestselling The Intention Experiment, The Field, The Bond, and The Power of Eight. Here, Lynne is interviewed by PURNIMA RAMAKRISHNAN about the transformative power of intention, the profound impact of group intention, and the potential for individuals to create significant change in their lives and the world.</h4>&nbsp;Q: Lynne, welcome. You are known for your pioneering work in the science of intention in <a href="https://heartfulness.org/magazine/the-journey-of-total-health" target="_blank" rel="noopener noreferrer">consciousness and healing</a>. You’ve explored this science behind intention so deeply. Can you share how you personally define the power of intention?&nbsp;LM: Okay, well, first of all, it’s important to understand that our thoughts aren’t locked inside our heads. They’re trespassers, and they can go out and affect other people and things. We’ve seen that from countless studies on everything from single-celled organisms to human beings. In my own work, I’ve seen that we can affect everything from making plants grow faster, to purifying water, to lowering violence in war-torn and violent areas, and even healing people of things like post-traumatic stress disorder. And I’ve seen it in big groups and small groups. Essentially, thoughts are energy, just as everything else in the body is a collection of energy and energy fields of different varieties. And those thoughts can go out and affect things.I see an intention as a focused thought. You and I are having about 80,000 thoughts a day, and most of them are undirected, most of them are negative. And they oftentimes undermine our life because we’re focusing on negative outcomes, instead of intending for what we want.So, I always teach intention as a respectful and very specific request to the universe. And I find it gets amplified in small and large groups.Q: During your intention experiments, have you encountered any surprising results? Are there poignant moments, epiphanies, which have made you stop and think? What has defined or redefined your expectations of these intention experiments?LM: I think many of the peace intention experiments really surprised me. I wasn’t at all sure they were going to work when we started in 2007. We started with simple things, trying to affect the light emissions of a leaf. And then we moved on to seeds, trying to make them grow faster. And then we moved on to water, trying to purify water, then trying to lower violence in areas.My first experience of something mind-blowing was the seed experiments. I did my very first seed experiment in 2007 when I was speaking in front of an audience in Sydney, Australia. I worked with the University of California’s Dr. Gary Schwartz, a noted psychologist who has a special laboratory with the Laboratory for Consciousness and Human Evolution. He prepared four sets of seeds, each set with 30 seeds, and had his team photograph them and send them to me. And I showed these to the audience and allowed them to select one of the four seeds to send an intention to. So we sent an intention to seed group A for ten minutes. After we were done, I called Dr. Schwartz and told him we were done, but I did not tell him which seeds we sent the intention to. I told him as that was the cue for him to plant the seeds.Five days later they measured the seeds. After they’d measured them, I unblinded the study and told them which seeds we’d sent an intention to. And lo and behold, those seeds grew taller than any others.We did this five more times in different locations with different-sized audiences. And every single time the seeds that were sent an intention grew taller than the controls. But here’s the fascinating part—I was with my audience in Sydney, Australia, and the seeds were back in Tucson, Arizona, 8,000 miles away. Plus, we weren’t sending an intention to the seeds themselves, only to a photograph of the seeds, a symbolic representation of the seeds. So I realized from that very early time that we essentially create a psychic-internet when we make an intention in a group scattered around the globe. That I could see over and over again with the other intention experiments.<hr><h4 style="text-align:center;">Essentially, thoughts are energy, just as everything else in the body is a collection of energy and energy fields of different varieties. And those thoughts can go out and affect things.</h4><hr>Another one that blew my mind was a Sri Lanka peace intention experiment we ran in 2008, when Sri Lanka was in the midst of a 25-year civil war. We did a peace intention for 10 minutes a day over eight days with 15,000 people participating from around the globe. Now, during that week, to my alarm, violence went up rather than down. And I had a professor of statistics doing the analysis. It then plummeted after that. But a more interesting thing happened. The government won a few decisive battles during that week that turned around the entire course of the war. For some time, both sides had been at a stalemate. Then, within a few months, the government was able to take back the north, which was held by the rebel forces. And a few months later, that 25-year intractable war was over.Now, did we do this? Well, it turned out that during the week of our intention pivotal battles occurred, and that was cause for an extraordinary surprise. When you do one experiment like that, it means nothing. There are too many variables in a war. But when you keep doing it and keep getting results, as we’ve done with peace intention experiments, they start becoming interesting.For instance, in 2017, we ran an experiment to lower violence in St. Louis, Missouri, officially the most violent place in America. And we chose a neighborhood called Fairground that was the most violent of all. We had very accurate police data. I once again asked Dr. Jessica Utz from the University of California to analyze data from several years beforehand to six months afterward, to look at the effect of our intention. She found that violence had been going up in all areas of St. Louis, and continued to go up everywhere except the neighborhood we intended where violence went down by 43%. And so it’s happened over and over again.&nbsp;<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/intention_revolution2_38d89b0431.webp" alt="intention-revolution2.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_intention_revolution2_38d89b0431.webp 110w,https://cdn-prod-static.heartfulness.org/small_intention_revolution2_38d89b0431.webp 353w,https://cdn-prod-static.heartfulness.org/medium_intention_revolution2_38d89b0431.webp 529w," sizes="100vw"></figure><hr><h4 style="text-align:center;">I always teach intention as a respectful and very specific request to the universe. And I find it gets amplified in small and large groups.</h4><hr>Perhaps the one that amazed me the most is an intention experiment I did that same year, at the end of 2017, with eight Arab cities and a large audience of Israeli Jews. I had special equipment so we could put cameras in eight different locations in Arab cities. Each different Arab city had an audience there. And the ninth camera was with an audience of Israeli Jews. I asked them all to make an intention to lower violence in an area of Jerusalem that was suffering from a high degree of violence.Before that, I had to broker the entire thing, as nobody was speaking to anyone else. They started talking, because I could call on the different places. They would talk to me, and then they would also communicate with the people in all the other locations. And they started sending love to each other, they started sending “Your God is my God,” talking about beautiful visions of people coming together from both sides. There was a big love fest. I found that every time I put together polarized and hated enemies, they seemed to come together after these intention experiments.Since 2008, I’ve run 41 intention experiments, and 37 have shown measurable significantly positive effects. I also surveyed the people involved, and for those who responded, about 40% have reported more peace in their own lives. They’re getting along better with estranged partners or parents or children. They’re getting along better with bosses and coworkers. They’re feeling more love for everybody, and around 50% consistently report they feel more love for everyone they meet.Essentially, they’re hugging strangers and peaceful things happen in their lives. Also, about one-third have reported an improvement in a health condition or a downright cure. So that is the biggest and most amazing effect, the mirror effect of these intentions: the people who are sending intentions are being healed as much as the targets.<hr><h4 style="text-align:center;">So that is the biggest and most amazing effect,&nbsp; the mirror effect of these intentions:&nbsp; the people who are sending intentions&nbsp; are being healed as much as the targets.</h4><hr>Q: I was blown away by the seed experiment. How has the scientific community embraced this, or conversely, what are the challenges you’ve faced to try to share this with them?&nbsp;LM: I'm not interested in the scientific community because they aren’t going to accept it. Scientists are supposed to be explorers and very few of them really are. There are a lot of reasons for that. People lose their positions at universities for stepping out of the accepted paradigm. So I don’t need to convince scientists. There are enough scientists who are true explorers, who are fascinated by my work, and who have helped to measure the work.I work with people at prestigious universities to run the intention experiments—Princeton, Penn State, University of California, University of Arizona, and others in Europe. I choose people who are open-minded enough to do decent research.There are skeptic organizations who attack my work, but they attack it in the flimsiest of ways. My book, The Field, had more than 400 solid scientific references. I had interviewed exhaustively—frontier physicists, biologists, etc.—and had them check every last fact in that book to make sure I had written it correctly. The skeptics have said the book was based on nothing more than Star Wars, which is just incorrect, close-minded, and ignorant.So, I’m not interested in that. I’m interested in getting this information out to people so they can understand that we have extraordinary capabilities waiting to be unleashed, and we are very different from what we are told in mainstream orthodox science.&nbsp;<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/intention_revolution3_b56b5be71b.webp" alt="intention-revolution3.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_intention_revolution3_b56b5be71b.webp 214w,https://cdn-prod-static.heartfulness.org/small_intention_revolution3_b56b5be71b.webp 500w,https://cdn-prod-static.heartfulness.org/medium_intention_revolution3_b56b5be71b.webp 750w," sizes="100vw"></figure>&nbsp;Orthodox science is only 300-plus years old, and new studies and discoveries are being found in universities, in little pockets of academia here and there, that are completely transforming the way we think about ourselves and our world. And we’re far greater than we’ve been told!Q: Thank you for that very candid response. For someone who’s intrigued by your work, who’s curious about your work, and who wants to start applying this <a href="https://heartfulness.org/magazine/how-to-manifest-peace" target="_blank" rel="noopener noreferrer">power of intention</a> in their own life, how can they begin?LM:&nbsp;They can join my community and my website. When they join, they receive some basic tools and information about how to do intention and how to form a group. They can also read my books. <a href="https://heartfulness.org/magazine/the-intention-revolution" target="_blank" rel="noopener noreferrer">The Power of Eight</a>, the last book published on this topic, has basic descriptions of how to do intention in a group. For people who really want to learn more, I have a whole series of foundation courses.I also have a <a href="https://lynnemctaggart.com/courses/intention-masterclass/the-power-of-eight-intention-masterclass-2025/" target="_blank" rel="noopener noreferrer">year-long masterclass</a>, my kingpin course, where I work with people live and interactively for a year. Participants start working in groups after six weeks, and each group meets once a week. Under my instruction, they use intention for relationships, for health and healing, for finances and career, and for life purpose. There’s specific information and instructions, and I coach them throughout the year.So there are all kinds of things at all kinds of price points, including free, and every intention experiment is free. I feel everybody should be able to participate.Recently, Gaia released a documentary about my work with large and small groups, The Power of Eight, plus the intention experiments. They interviewed the various scientists who’ve worked with me, and numerous people who have had extraordinary healings with The Power of Eight, too. And it will culminate in an intention on February 1, 2025. I’m going to have a live audience at Gaia’s headquarters in Boulder, Colorado, and we’re also going to livestream it around the world.It's an invitation. So everyone can take part by going to <a href="https://lynnemctaggart.com" target="_blank" rel="noopener noreferrer">https://lynnemctaggart.com</a>, where there are instructions.Q: I am really looking forward to it.To be continued.

Explore Lynne McTaggart’s groundbreaking work on intention and its transformative power in healing.

intention-revolution1.webp

 Unleashing our extraordinary capabilities