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Corin Nemec

Kamlesh Patel is known to many as Daaji. He is the Heartfulness Guide in a tradition of Yoga meditation that is over 100 years old, overseeing 14,000 certified Heartfulness trainers and many volunteers in over 160 countries. He is an innovator and researcher, equally at home in the fields of spirituality and science, blending the two into transcendental research on the evolution of consciousness, and expanding our understanding of the purpose of human existence to a new level.

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Daaji

<hr><h2 style="text-align:center;">YES, YOU CAN DO IT!</h2><h4>DAAJI shares 3 simple heartful suggestions that will change your life and the lives of others. It's a good habit to cultivate and only requires that you become aware of your thoughts and feelings.</h4><hr>&nbsp;Thoughts live; they travel far. —Swami Vivekananda<hr>Humans are social beings. We are not meant to survive in isolation. When our inner growth expands to touch the hearts of others, and our material prosperity is shared with others, we all thrive. We are all connected through the heart, and deep down we are all united in the common wish to live a peaceful, love-filled, joyful, and prosperous life.You may already be contributing to society through charity or volunteer work, but not all of us can. So, I would like to share with you something we can all do for our fellow beings – 3 heartful suggestions. They bring immense benefit to us, to those around us, and to humanity at large.So, when you have a free moment, when you are quiet and there’s nothing else to do, practice these heartful suggestions. They have a ripple effect that spreads both outward and inward!<hr><h4 style="text-align:center;">We are all connected through the heart,&nbsp; and deep down we are all united&nbsp; in the common wish to live a peaceful,&nbsp; love-filled, joyful, and prosperous life.</h4><hr><h4 style="text-align:center;">Suggestion 1</h4>Everything surrounding us, the air particles, the people, the birds, the trees…&nbsp; everything around us is deeply absorbed in Godly remembrance.&nbsp; All are in osmosis with the Source, and developing increased peacefulness and moderation.<hr><h4 style="text-align:center;">Suggestion 2</h4>Everyone is developing correct thinking, right understanding, and an honest approach to life.&nbsp; They are attaining rightness in action and perfection in character.<hr><h4 style="text-align:center;">Suggestion 3</h4>Everyone is being filled with love and devotion and real faith is growing stronger in them.&nbsp; Truth and righteousness are getting established in the world.&nbsp; All kinds of distractions faced by our countries and our globe are going away.&nbsp; May this entire Earth be engulfed with peace, with love, with Divine Grace.<hr>Suggestions are more potent when they are offered from the heart rather than just from the intellect. So, first create a state of openheartedness within yourself, and then offer one of the suggestions. Try offering them at various times during the day, when you visit different places, and in different environments.Which one is your favorite?All the best, Daaji<hr>

Heartful suggestions

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<h5>KAMLESH D. PATEL speaks about the importance of a good night’s sleep.</h5>
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If people were to discipline their sleep cycles their lives could be changed. Sleep early. There are serious repercussions if you don’t discipline your sleep cycle, because it is like an inner butterfly effect. You have heard that story, that a butterfly flaps its wings in the Amazon, one leaf starts fluttering, two leaves start, three start, and there is a snowstorm created in North America. A little discipline in how well and how deeply you sleep determines your state of mind throughout the day.
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<h5 class="text-center">A little discipline in how 
well and how deeply you 
sleep determines your 
state of mind throughout 
the day.</h5>
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You will meditate in the morning without struggling with your consciousness. When we are fully alert in the morning, lovingly we can invite the higher consciousness or Divine Principle in meditation, and be one with that Essence. Then some beautiful conditions will be created in the heart. And when it is so intense it stays with us; if we try to shake it off it won’t go away. Such is the permanency of the condition created when our consciousness is able to receive. If our morning meditation is hampered, the whole day will be spoilt.

<h5>Read the complete article in Issue 14 </h5>
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<h5 class="text-center">Article by KAMLESH D. PATEL</h5>
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Sleep well for your well-being

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<h5 style="font-size: 21px">KAMLESH D. PATEL introduces the most important feature of Heartfulness: Transmission. It is not something new, having been around for thousands of years, but like any other transfer of energy, it is the quality and potency that matter. We all have the opportunity to experience this life-transforming offering from the Source, wherever we are. Learn more.</h5>
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Over the past few decades, meditation has acquired universal recognition for its numerous positive effects. Many methods of meditation are available and it is possible that all of them may be good. The Heartfulness meditation technique is also good, but what makes it unique is the addition of another element known as pranahuti, or Yogic Transmission. Yogic Transmission makes meditation truly dynamic, and it is the real specialty of the Heartfulness method offered by Sahaj Marg. What is transmission? Transmission has been defined as the utilization of divine energy for the transformation of man. Here we are not speaking of physical transformation, as our bodies are limited by our genetic makeup. For example, we might be able to gain or lose a few pounds, but we cannot change our height substantially. On the mental level, there are fewer limitations. We can all learn – some very easily and some with greater difficulty – but it is only on the spiritual level that there is infinite scope for growth. Transmission is the nourishment that allows such unlimited growth.

If Transmission is an energy that can bring about infinite growth, it must also be infinite. In the physical world, there is no such thing as infinite energy. The sun can blaze for billions of years, but eventually even it will burn itself out. Under Einstein’s famous equation, E=mc2, energy is always limited by the velocity of light and the finiteness of mass.

But yogis have never been bound by physical laws. An adept meditator may be seated in one country, while the aspirant is seated in some distant place across oceans and mountains. Yet, the moment the adept triggers the Transmission, the aspirant receives it wherever he or she may be. This is the common experience of so many meditators. If we merely think of Transmission, it starts to flow instantly.
<h5>Read the complete article in Issue 14</h5>
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<h5 class="text-center">Article by KAMLESH D. PATEL</h5>
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Transmission

<h4 style="text-align:center;"><img src="https://cdn-prod-static.heartfulness.org/collectorsedition_img_97d38e9149.jpg"></h4><h4 style="text-align:center;">The&nbsp;2016 articles from the ‘Evolution of Consciousness’ series.</h4><h4 style="text-align:center;">Find them&nbsp;in the December special collector’s edition. Subscribe and download the pdf for free.</h4><img src="https://cdn-prod-static.heartfulness.org/evolution_of_consciousness_blog1_img_0cb2e0501f.jpg">&nbsp;<h3 style="text-align:center;">The Three Bodies</h3><hr>This is the first in a series of articles by KAMLESH D. PATEL about the evolution of consciousness, and how spiritual practices are designed to help consciousness expand and evolve.When we talk about weaving a destiny, a future for ourselves, what do we mean? In the worldly sense, we want a good life. From my one-bedroom apartment, I want a five-bedroom house; from owning one factory I hope to own ten factories; I dream of being promoted from the position of a clerk to that of a CEO; I want a happy and fulfilling family life, and to raise children who also have fulfilling lives.<a href="//www.heartfulnessmagazine.com/subscribe/">Read more</a><img src="https://cdn-prod-static.heartfulness.org/evolution_of_consciousness_blog2_img_f2638baa92.jpg">&nbsp;<h3 style="text-align:center;">The Subtle Body</h3><hr>In this second article, KAMLESH D. PATEL explores one of the three bodies in depth, the subtle body, and how it evolves.Which body evolves?Understanding that we have these three bodies – physical, subtle and causal – we can then ask, which of these bodies is evolving? …&nbsp;It is the subtle body that can evolve, so that we can design our destiny. It changes according to how we purify and simplify it, so that the joy of the soul shines and radiates from within, and through this process we find the evolution of <a href="https://heartfulness.org/magazine/the-power-of-zero" target="_blank" rel="noopener noreferrer">consciousness</a>.<a href="//www.heartfulnessmagazine.com/subscribe/">Read more</a><img src="https://cdn-prod-static.heartfulness.org/evolution_of_consciousness_blog3_img_9bb466752b.jpg">&nbsp;<h3 style="text-align:center;">The Spiritual Journey</h3><hr>In this third article, KAMLESH D. PATEL introduces us to the journey we embark upon to expand consciousness and the role of Yogic Transmission in that journey.There is another&nbsp;process that aids our journey into higher and higher states of consciousness. Without it, we would not manouver the obstacles, like with any journey into unknown universes. That vital ingredient is Yogic Transmission, known in the yogic literature as pranahuti. More particularly, it is Yogic Transmission utilized by a teacher of caliber. &nbsp;<a href="//www.heartfulnessmagazine.com/subscribe/">Read more</a><img src="https://cdn-prod-static.heartfulness.org/evolution_of_consciousness_blog4_img_e36f9bf7f9.jpg"><h3 style="text-align:center;">Spiritual Anatomy</h3><hr>KAMLESH D. PATEL explores with us in more detail how we become entangled in worldly issues, how that expresses in the spiritual anatomy of a human being, and what we can do to remove the impressions that form.Without cleaning of the subtle body, there is no real evolution. What needs to be cleaned from the subtle body? If you can close your eyes for a moment and imagine the subtle body, the heart-mind field of a human being, as a vast field of subtle energy, of consciousness. …&nbsp;So how do we form impressions in the subtle body? In this article we understand the way they form, and how each impression is drawn by its vibration to a particular centre in the human system.<a href="//www.heartfulnessmagazine.com/subscribe/">Read more</a><img src="https://cdn-prod-static.heartfulness.org/evolution_of_consciousness_blog5_img_9af825e398.jpg">&nbsp;<h3 style="text-align:center;">&nbsp;</h3><h3 style="text-align:center;">The Spectrum of Consciousness</h3><hr>In this article, KAMLESH&nbsp;D. PATEL&nbsp;shares with us some more thoughts on the spectrum of consciousness.‘Consciousness’ is a popular word these days in the field of mind-body medicine, and also at the cutting edge of research in science and spirituality and the quantum field. The idea of a spectrum of consciousness is not new. Yogis and mystics have written about it since time immemorial, and more recently also western psychoanalysts and psychologists like Carl Jung and Ken Wilbur.What do we learn from this literature? It tells us there is a vast spectrum of consciousness in a human being, spanning the subconscious mind through consciousness and all the way to the superconscious realm, most of which we don’t understand. &nbsp;<a href="//www.heartfulnessmagazine.com/subscribe/">Read more</a><img src="https://cdn-prod-static.heartfulness.org/evolution_of_consciousness_blog6_img_e7de91fcfa.jpg"><h3 style="text-align:center;">Yoga</h3><hr>In this article, KAMLESH D. PATEL explains more about the vastness that is Yoga.Yoga is all about personal experience. So far&nbsp;we have looked at the three bodies of a human being – the physical, subtle and the causal bodies. Yoga developed as a practical method to help us refine all these three bodies, to achieve our purpose of human evolution. The experience of the finer states generated in yogic practice is for the benefit of all humanity. Many people these days associate the word ‘Yoga’ with a set of techniques for physical and mental well-being: asanas, breathing exercises, relaxation and meditation. But this is not a comprehensive understanding of Yoga. In the traditional yogic literature there are thirty-five different principles and methods that make up Yoga, and they form an integrated whole. What are these thirty-five? And how can we really benefits from the techniques Yoga has to offer in the 21st century?<a href="//www.heartfulnessmagazine.com/subscribe/">Read more</a><img src="https://cdn-prod-static.heartfulness.org/evolution_of_consciousness_blog7_img_5fa8710c4c.jpg">&nbsp;<h3 style="text-align:center;">Expansion of Consciousness</h3><hr>In this issue, KAMLESH D. PATEL asks, “Why should we want to expand our consciousness towards a higher destiny?”We have been talking so much about the evolution of consciousness, but what is the purpose of all this? Why should we be so interested in this field of evolution of the mind? Why do we need to purify our consciousness and heart? …A calm balanced mind gets us to first base, but is that the only reason we meditate? No, it is just the start. Having a mind that is still is great, but then what will you do with that still mind?<a href="//www.heartfulnessmagazine.com/subscribe/">Read more</a><img src="https://cdn-prod-static.heartfulness.org/evolution_of_consciousness_blog8_img_ed3f44af33.jpg">&nbsp;<h3 style="text-align:center;">Space, Time &amp; the Creation of the Universe</h3><hr>In this article, KAMLESH D. PATEL shares with us some of the outcomes of an expanded consciousness, including the ability to understand the universe.The purpose of life is to facilitate expansion of available consciousness to its fullest potential. This expansion eventually takes us to a state of lightness and joy, where the subtle body is pure, simple and refined, where there is no longer any separation between the heart and the mind – they are one, with the heart as the field of action for the mind and vice versa. This integrated, holistic state of being is known as Yoga. All the practices of Yoga are designed to bring about this state of oneness, or unity with the Source of all existence.<a href="//www.heartfulnessmagazine.com/subscribe/">Read more</a><h4>Read the complete articles in Issue 14 &nbsp;</h4><a href="//www.heartfulnessmagazine.com/subscribe/">SUBSCRIBE AND DOWNLOAD&nbsp;</a>&nbsp;<hr>&nbsp;<hr><h4 style="text-align:center;">Articles by Kamlesh D. Patel</h4><hr>

Evolution of consciousness

<h3 style="text-align: center;">THE SCIENCE OF SPIRITUALITY</h3>
<h4 style="text-align: center;" class="pb-4">Evolution of Consciousness Series</h4>

<h4>KAMLESH PATEL continues his narration of the ultimate journey to freedom. In this issue he takes us even further, beyond experience, beyond consciousness, even beyond the Super-Mind of God, to the Center of all things.</h4>
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Let’s revisit the journey so far. Our wayfarer has traveled through six regions: the heart region (Pind Pradesh), the cosmic region (Brahmanda Mandal), the supracosmic region (Para-Brahmanda Mandal), the region of surrender (Prapanna), the region of transition between surrendering to God and nearness to God (Prapanna- Prabhu), and the region of nearness to God, or Prabhu. He has traveled from chakra 1 up to chakra 12. By this stage, he has already experienced the Super-Mind of God and reached the point where the soul enters and leaves the body, so what more could there be? The journey doesn’t end here, however, as it is infinite and the path dynamic. There is no limit to the extent of evolution and there is nothing static in Nature. We either evolve or devolve.
Up till now, there has always been a polarity at each chakra. This polarity finds its expression in the dualities of positive versus negative and higher versus lower. In the heart region, the realm of feelings and emotions, our wayfarer identified this play of polarity with various spectra of emotions, such as desire – contentment, restlessness – peace, anger – love, fear – courage, and confusion – clarity.
In the mind region, while crossing the rings of ego between chakras 6 and 12, this play of polarity was experienced between ‘I’ and the Lord – individual identity and universal identity. It started with the vast power and capacity of the cosmic region, and became subtler and subtler as he journeyed onwards. Eventually it transmuted into the state of potentiality in the realm of the Super-Mind of God at chakra 12. In between was the process of refinement – the alchemical transformation from matter to energy to Absolute.
Now, after all this, our wayfarer reaches the central region, where the play of polarity ceases. All that happens here in the central region is beyond description. Words fail, so please be extra sympathetic with me while reading this. I have no intention of keeping anything hidden, but only personal experience can reveal all that happens in this region.
The pre-requisites for entering this region are insignificance and humility, so that the ‘being’ of individual existence is able to dissolve into the ‘non-beingness’ of God. The individual human mind transcends into the ‘no-mindedness’ of God. By cultivating this state of no-mindedness, he becomes God-like and enters the central region, the undifferentiated state. In this state he is lost to himself. Only then can he feel the omnipresence of God. The feeling enjoyed by the wayfarer, that God is everywhere, while in the upper region of chakra 1 of the heart is far heavier, and cannot be compared with the feeling of His omnipresence at this stage.

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<h5 style="text-align: center;">Our wayfarer experiences the divine qualities 
of omnipresence, omniscience and omnipotence 
as a result of his humility.
 Like God, though he is everywhere
he does not make his presence noticed;
 though he knows everything, he doesn’t declare his knowledge;
 though he is omnipotent, he doesn’t interfere with anyone’s freedom.</h5>

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Our wayfarer experiences the divine qualities of omnipresence, omniscience and omnipotence as a result of his humility. Like God, though he is everywhere he does not make his presence noticed; though he knows everything, he doesn’t declare his knowledge; though he is omnipotent, he doesn’t interfere with anyone’s freedom.
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This condition at chakra 13 is like that of a newborn child – absolute innocence. And just as a mother must look after her newborn child, it is the duty of the Divine to look after the wayfarer. Now he can say that he has finally arrived home.
My first Guru, Ram Chandra of Shahjahanpur, wrote about this region in 1944: “Here is the end of all our activities and we have now entered the Godly region in pure form. Our goal is achieved and we are admitted into it. The Self is realized. We are above actual consciousness, which abides in the region of heart, and its potentiality, which is rooted in the mind region. We are now free from the endless circle of rebirth.”1
Having traveled this journey and gained so much knowledge and enlightenment along the way, the wayfarer is now dumbstruck by the higher ignorance of the Absolute state. There is only harmony within and everywhere in the Universe. He finds superconsciousness of the finest type in this region.
He is in a state of wonder and awe as he witnesses the splendor that emerges on entering chakra 13. Has the journey come to an end? No! The Guru continues to support him and carry him forward like a kangaroo carries a joey in her pouch. As a result, there is a lack of feeling of journey.
Do we feel like we are travelling at great speed around the Sun while living on the surface of our Mothership Earth? The Earth does a complete revolution around the Sun during the course of a year, spinning at a speed of 18.5 miles or 30 kilometers per second on its axis, but does it feel like we are moving? The Guru’s support of the wayfarer is like that. Just as we observe the shifts from day to night and witness the seasons coming and going, our wayfarer witnesses inner changes. His descriptions of these shifts are usually very vague, however, because they are so subtle: “It is simpler than before,” “There is more purity than before,” or “It is what it is.”
In this tremendous innocence, he remains unaware of himself and his Guru. The feelings of knowing or loving, of being known or loved, all vanish here. He is now at the Source of enlightenment, from where all knowledge flows. He is now at the Source of love, from where all love flows. He no longer needs to know, and he no longer needs to love, as he is love. In this state, there is the innocence of knowledgelessness. This is the state of higher ignorance, of Nothingness or Zero.
In Heartfulness, Yogic Transmission generally flows from the heart of the trainer to the heart of the seeker. In rare cases, the trainer witnesses the Transmission flowing from the higher chakras. When Transmission flows from chakra 13, the Center, the result of any positive suggestion by the trainer is unfailing. Here the will is no longer acting, as where there is ignorance, innocence, knowledgelessness and egolessness, how can there be will? It is not possible. Instead, the work of Nature happens automatically, through the heart and mind of the wayfarer. When he remains absorbed and in tune with the Lord, Nature’s commands come naturally and are also fulfilled in the most natural way, like effortless breathing.
And if he needs to offer prayer, it is incumbent upon him to descend from the central region to a most supplicant state, like the one that prevails at chakra 9.
Our wayfarer cannot rush matters and say, “I want to have the experience of chakra 13 or chakra 8,” as this is not something that can be ordered from a menu. But once the journey has been made, it is easier to go back and forth along the path at will.
I would like to share some very profound and motivating lines of Ram Chandra of Shahjahanpur about this region, with respect to consciousness. He writes, “Consciousness is not our goal. It is only a toy for children to play with. We have to reach a point where consciousness assumes its true form ... We have to make a search for the Mother Tincture from which medicines are actually prepared. We are searching for the potentiality which creates consciousness, and if that too is gone, then we find ourselves on the verge of true Reality – pure and simple.”
It is here in the central region that we go beyond potentiality to true Reality. We have reached the realm of the Absolute, the state that existed before the creation of the universe, and we finally understand what human life is really all about.

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I have a wish, dear readers, that all of you will find this journey enticing enough to experience it. How? By following the path of meditation that assures systematic spiritual expansion. This can be felt on an everyday basis, nay, on a moment-to-moment basis, by those who are eager enough to undertake this simple approach of meditation.

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<h5 style="text-align: center;">It is here in the central region that we go 
beyond potentiality to true Reality.
 We have reached the realm of the Absolute, 
the state that existed before the creation of the universe,
 and we finally understand what human life is really all about.</h5>

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The Guru, in his benevolence and mercy, gives us glimpses of the central region long before we truly reach there. We are at times given the experience of the condition prevailing at the various rings of splendor within the central region, but this is a virtual experience rather than the real thing.
While journeying through the chakras to the Centre, there is another vital thing: we begin and end our journey in the heart. Everything is encompassed in the heart.
Within the central region itself there are seven circles, known as the rings of splendor. Swami Vivekananda communicated to Ram Chandra about them in the following way: “These are the divisions with certain curls in the central region. If you start from the first circle and reach the last one, that means you have gained the last point and you come to the landing ground of the Rishis and the liberated souls. What is that? You begin from the heart and end in the Heart, but reach the landing ground. Do you not cross all the regions in that way?”
And the regions that lie within these broad regions can also be of countless varieties. This description of the journey is only an outline, a map to be followed.
Now, please understand that everything I have just shared with you is valueless unless you experience it for yourself. Having a map that tells us how to get from New York to Washington DC is not the same as making the journey. Buying the map and making an itinerary is part of our preparation, so that we know in which direction to move, which plane to take, which train, and then we prepare accordingly. Then we decide what sort of clothes we will need, what food to buy, etc.
How do we prepare for the inner journey? By deciding what is needed in our lifestyle – what sort of qualities, attitudes and behaviors will help to reach the final destination. And then comes the question of where to find a Guide who has undergone the journey himself and knows the way? How to recognize such a being?
We can go on pilgrimages to holy places, but whenever a pilgrimage is made within, sincerely, then only is it the true journey. We must change from within. Have we changed to the extent that under all circumstances of misery or extreme ecstasy we remain centered and equanimous? That is the state of sthit pragya, so highly praised in the Bhagavad Gita. That is the true test.
So while we journey through the chakras and regions, the best benchmark of how far we have come is the degree to which we are able to joyfully accept all situations, where nothing and nobody can shake our inner balance.
As human beings we have this golden opportunity to experience the journey to the Center of all existence! We have been blessed with the possibility of expanding our consciousness to encompass the universe and beyond, as we march towards Infinity.
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<h6>1 Ram Chandra of Shahjahanpur, 2015. Efficacy of Raja Yoga in the Light of Sahaj Marg. Shri Ram Chandra Mission, India.</h6>

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<h4 style="text-align: center;">Article by KAMLESH PATEL</h4>

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The march to freedom - part 4

<h4 style="text-align:justify;">DAAJI explores the nature of compatibility, and how this affects our destiny in relationships, at the time of conception and death, and during our own personal evolution.</h4><hr><h2 style="text-align:center;">THE SCIENCE OF SPIRITUALITY</h2><h4 style="text-align:center;">VIBRATION AND COMPATIBILITY</h4><hr>Compatibility is an extremely superfine concept. It is always about the relationship between two or more subjects. It is about the similarity or difference in vibrational patterns between two subjects. For example, when two musical instruments are in tune with each other, the music is harmonious. When they are out of tune, it is awful to listen to the music performed.When two subjects are in harmony, when they resonate at the same frequency, there is harmony and similarity. This sort of togetherness is compatibility. It occurs in all aspects of our lives from the most basic physical aspects, like the foods we eat, to more subtle feelings of comfort or discomfort. For example, when you are taking one medication, if by accident you take something that is not compatible with that drug, there is a clash. There is a war inside and you suffer as a result.Compatibility is also a very important aspect of human relationships. For all of us, the question is how to adjust and be in tune with our spouses.Similarly, as children grow up, their particular tendencies and habits manifest and again we all have to get used to each other. It takes perhaps twenty-five years or more. In families, we either allow entropy to take over and disintegration of the relationships happens, or we fine-tune ourselves over time to the family’s idiosyncrasies or vibrational frequency, happily adjusting to each other. It is really up to us. It is just like musicians being in tune with each other to play a beautiful symphony.With business partners in the workplace, or in a school or college, wherever you are, there is an entire gamut of vibratory levels. You can try to interact with this level and with that level, and many things can be incompatible per se. The question is then, how do I make all vibratory levels match with my own?We can also explore this same concept of compatibility in a more profound way, starting with how we create our own destiny through the processes of conception and death.<h4 style="text-align:justify;">VIBRATORY LEVEL AT DEATH</h4>During any particular lifetime, we create our own destiny. We make choices that affect our future, we feel guilty because of the things we should and should not have said and done, holding onto these and strengthening our guilt: “If only I had made peace with my father before he passed away,” “If only I had spent more time with my children while they were young,” etc.Having created that destiny in this life, at the moment of death we reach our own destination accordingly, going to a certain dimension. Perhaps there are infinite dimensions. Where we go is determined by the density surrounding the soul, the vibratory level of the individual soul. According to that vibratory level, the soul finds its corresponding vibratory level in other dimensions we call ‘the other world’ or ‘the world beyond’.<hr><h4 style="text-align:center;">Death can come any day. Are we prepared? Are we prepared to face the next dimension? So we should always remain in the purest or finest vibratory level, and that is the feeling of love.</h4><hr>The soul’s vibratory level and the dimension’s vibratory level match like lock and key. That is the natural process. The soul will find its own corresponding vibratory level and dimension accordingly. It fits well and it settles down there. So who is actually deciding this destiny?Now, the question arises: can you prepare yourself just before the moment of death so as to choose where your soul will go after death? For example, can you completely purify yourself at that moment, so that your vibratory level is in tune with the desired dimension? No, you cannot achieve something at the last moment.If you read a book just a day before the exam, you may pass, but it is not as good as preparing slowly. With a thorough preparation, even if you do not study the day before the exam it will make no difference, because you are well prepared. Random exams can come any day. Death can come any day. Are we prepared? Are we prepared to face the next dimension? So we should always remain in the purest or finest vibratory level, and that is the feeling of love.<h4 style="text-align:justify;">VIBRATORY LEVEL AT CONCEPTION</h4>Now what about our entry into this physical world, at the time of conception?Back in 2000 or 2001, I was visiting my spiritual Master of the Sahaj Marg system of Raja Yoga. I wanted him to clear up the many ideas that were current about the importance of the place of conception of a baby, the place of birth and also the time of delivery, based on which we form astrological charts. So he reminded us of the following story:In the great epic, the Mahabharata, the wise Rishi Vyas was summoned by the king to be a surrogate father, to impregnate his two queens. In today’s language, he was a sperm donor, because the king could not father children and he wanted a successor for his kingdom. You may already know what happened there.The first queen was horrified at having to mate with an unkempt rishi, who had come after years of intense meditation. She agreed to do it, but with her eyes closed in disgust so that she did not have to look at him. As a result, the child, Dhritrashtra, the father of the Kauravas, was born blind. That is one story.When the second queen looked at him, she turned pale with fear. As a result her son, Pandu, was born very pale.The third mother, a chambermaid, who felt honoured and thought, “It is my fortune that tonight I am going to mate with the great Rishi Vyas,” was an insurance policy in case those two queens didn’t deliver. She felt so honoured and happy to have been chosen that her son, Vidura, was born healthy, brilliant and the wisest of the lot.When I asked my Master, “Is the place of conception important? Is the time of delivery as important as the place?” he said, “None of this is important.” Then he said, “Think over it.”We realised that once a child is conceived he has already brought in all the baggage he carries from his own past lives as samskaras. How does it matter afterwards when these samskaras unfold? That means the time of birth is not very important. The load of samskaras is already there, and the soul that is embodied and delivered is already there.This story from the Mahabharata tells us how the attitude of the women at the moment of conception created the vibratory levels to attract the souls that would fit with their parentage.<hr><h4 style="text-align:center;">It is not the time or place, but the attitude of the couple at the moment of conception that matters. At the moment of conception, based on the vibratory level of those two parents, the soul with that corresponding vibratory level will embed itself, just as at the moment of death our vibratory level decides the corresponding dimension.</h4><hr>Such a beautiful idea emerged from that discussion: it is not the time or place, but the attitude of the couple at the moment of conception that matters. At the moment of conception, based on the vibratory level of those two parents, the soul with that corresponding vibratory level will embed itself, just as at the moment of death our vibratory level decides the corresponding dimension. A soul will descend into the womb that has the specific vibratory level that matches. No place can play a part in it, no time can play a part in it, but the attitude of those two parents will make all the difference. So we are all deciding the destiny of our families at that time.Like the moment of death, at the moment of conception you cannot manufacture a fine or superfine vibration and say, “Lord please help me, I want a Vivekananda in my family.” It is not going to be there. The preparation has to be years ahead.<h4 style="text-align:justify;">VIBRATORY LEVEL AND MEDITATION</h4>Just as souls are incarnated based on the vibratory level of their parents at the time of conception, likewise, when we invite Divinity into the heart in meditation, as a lover inviting the Beloved, we create a spiritual condition that can be felt right away.But imagine if you meditate wanting to quickly finish it off because you have pressure to go to the office or to college. Even if you want to do it nicely, you have to rush. What sort of creative condition will you&nbsp;cultivate when you meditate in such a rush?At least those two queens in the Mahabharata were able to conceive one blind child and one pale child. You would not be able to create any condition, because no conception of any condition can be hoped for when you meditate half-heartedly or in a rush.And sometimes a great condition can be created when you do make the time and take care, but if you are not careful it can be lost, like in the early days of pregnancy. This abortion of a spiritual condition happens when you are careless about your lifestyle. You have meditated beautifully, creating a profound condition within, and then afterwards you argue with your spouse or watch a violent movie or the news on the TV, and there goes your profound condition.So we have to be very careful how we conduct our life, because that is what destiny is all about.&nbsp;

Vibration and compatibility

<h4>Last month, in Part 5, KAMLESH D. PATEL explored the spectrum of consciousness in more detail and introduced the
 role of Yoga in this process. In this issue, he explains more about the vastness that is Yoga.</h4>
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<hr>
<h3 style="text-align: center;">THE SCIENCE OF SPIRITUALITY</h3>
<hr>
Yoga is all about personal experience. In Part 1 of this series, we looked at the
 three bodies of a human being – the physical body or sthool
 sharir, the subtle body or sookshma sharir, and the causal body or
 karan sharir. Yoga developed as a
 practical method to help us refine all these three bodies, to achieve our purpose of human evolution. The
 experience of the finer states generated in yogic practice is for the benefit of all humanity.
Many people these days associate the word ‘Yoga’ with a set of techniques for physical
 and mental well-being: asanas, breathing exercises, relaxation and meditation. But this is not a
 comprehensive understanding of Yoga. In the traditional yogic literature there are thirty-five different principles
 and methods that make up Yoga, and they form an integrated whole. What are these thirty-five? And how can we really
 benefits from the techniques Yoga has to offer in the 21st century?
<h3 style="text-align: justify;">The Four Elements</h3>
Yoga as a discipline has developed over thousands of years to nourish and refine our
 physical, subtle and causal bodies. The purpose: the expansion of consciousness to its ultimate potential so that we
 become one with the ultimate state of all existence. All thirty-five elements contribute to that purpose; they are
 not designed to be independent practices, even though each one contains a vast field of knowledge within itself.
 Asanas are not meant to be practiced in isolation, and neither is dhyana, meditation. The
 thirty-five fall within four main elements known as sadhana chatusthaya.
<img decoding="async"
 class="w-100 lazyload"
 src="https://cdn-prod-static.heartfulness.org/evolution_consciousness_part_6_2_img_d3af45f3f4.png">

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<h4 style="text-align: justify;">Viveka – discernment and wisdom in making choices</h4>
The first of the four practices is called viveka, meaning the awareness of what
 is good and what is not good for your evolution; what is the cause versus what is the effect; what is harmful versus
 what is beneficial; and what is necessary versus what is not. To cultivate this capacity, you need to learn to
 listen to your heart, the source of your conscience. How to do this?
In earlier articles of this series, we touched upon the need to purify the subtle body
 in order to really listen to a true heart. In addition, we explored the role meditation and prayer play in
 regulating the mind so that it is able to observe within and connect with the Source of our being.

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<h4 style="text-align: justify;">Vairagya – detachment and renunciation</h4>
The second of the four practices, vairagya, is the state in which we let go of
 worldly attachments. For example, when we are fed up with worldly things after indulging in them to our heart’s
 content, we develop an aversion to them. Our attention turns towards noble ideals and we crave something higher.
 Also, when we have been deeply pained by the treachery and faithlessness of the world, we feel disillusioned and
 averse to worldly things. Dissatisfaction and detachment also develop when we grieve the loss of a dear one.
But vairagya created under such circumstances is more of a glimpse than it is
 lasting. It can easily disappear with a change in circumstances, because the seed of desire still lies buried deep
 within the heart and may sprout again as soon as it finds a congenial atmosphere. True renunciation develops after
 thorough cleaning of the subtle body.
Viveka and vairagya are not practices in themselves; they result
 automatically by doing other yogic practices, e.g. meditation, cleaning and prayer. Viveka develops when
 the senses are thoroughly purified. This happens when the mind is regulated and disciplined, and when the ego is
 pure. Vairagya is the result of viveka. They are really the elementary stages of attainment in
 Yoga rather than the means of attainment.
Yogic practice is not useful unless it naturally leads to viveka and
 vairagya. In real viveka you begin to realize your own defects and shortcomings and feel a deep
 urge within your heart to change for the better.

<hr class="vertical-space1">

<h4 style="text-align: justify;">Shat Sampatti – the six forms of attainment</h4>
The practical tools of Yoga are to be found within the third of the four sadhanas, known
 as the shat sampatti, the six spiritual attainments. The first of these, shama, is the peaceful
 condition of a regulated mind that leads to calmness and tranquility. When this inner calm is achieved through
 practice, viveka and vairagya follow automatically.
This proper moulding and regulation of the mind is easily accomplished with the aid of
 Yogic Transmission or pranahuti.
The second shat sampatti is dama, control of the senses, which results
 from learning to focus the mind on one thing alone in meditation, ignoring all others. Most yoga aspirants follow
 this course, while a few attempt sham through karma, action, or bhakti, devotion. Still
 others proceed through the medium of jnana, knowledge.
<img decoding="async"
 class="lazyload has-img-center"
 src="https://cdn-prod-static.heartfulness.org/evolution_consciousness_part_6_3_img_4b9ccc8038.jpg">In
 Heartfulness, regulation of the mind and control of the senses are taken up together through meditation practice,
 automatically creating discernment and renunciation in the true sense.
The third sampatti is uparati. In this state you are free of all
 desires, not charmed by anything in this world, nor the next, as your mind is centered on Reality. It is a more
 refined state than vairagya in the sense that vairagya produces a feeling of aversion for worldly
 objects while in uparati the feelings of attraction and repulsion are both absent. At this stage your
 subtle body is completely purified.
The fourth sampatti is titiksha, the state of fortitude. At this stage
 you are perfectly satisfied with whatever comes your way, with no feeling of injury, insult, prejudice or
 appreciation.
The fifth sampatti is shraddha, true faith. This is a very high
 attainment and an unspeakable virtue. It is the dauntless courage which leads you to success. It makes your journey
 smooth and solves the problem of life.
The last of the shat sampatti is samadhana, a state of
 self-settledness without even being conscious of it, in total surrender.

<hr class="vertical-space1">

<h4 style="text-align: justify;">Mumukshutva – the craving for liberation</h4>
The fourth of the four practices is mumukshutva. It was so highly regarded in
 the past, but now we know that it is in fact just the beginning of the real journey, as there is so much more in
 Yoga beyond liberation. What remains now is to develop a close association with the ultimate Reality and become one
 with that state.
<hr>
<h5 style="text-align: center;">…now we know that&nbsp;it is in fact 
 just the&nbsp;beginning of the real&nbsp;journey, 
 as there is so&nbsp;much more in Yoga&nbsp;beyond liberation. 
 What remains now&nbsp;is to develop a close&nbsp;association 
 with the&nbsp;ultimate Reality and 
 become one with that&nbsp;state.</h5>
<hr>

<hr class="vertical-space1">

<h3>The importance of practice</h3>
If you explore shama, you will discover that this is where all the practices of
 Yoga are to be found – whether through the Ashtanga Yoga tradition of Patanjali, the more specialized streams of
 Hatha Yoga, Raja Yoga, etc., or the modern approach to Yoga through Heartfulness.
Patanjali’s system took care of the physical, subtle and causal bodies of the human
 being, for example through asana and pranayama for physical well-being, yama and
 niyama for human qualities and refinement of character, and the other four to refine the subtle body to
 discover the Ultimate state. Patanjali presented his practical approach to the world a few thousand years ago, as
 the eightfold path:
<img decoding="async"
 class="lazyload w-100"
 src="https://cdn-prod-static.heartfulness.org/evolution_consciousness_part_6_4_img_a341936644.png">



But just as specialization has crept into modern medicine over the years, the same thing
 has developed in the field of Yoga, probably because each individual practice or principle required so much focus
 for self-mastery in the past. Perhaps that is why today so many people focus on the asanas for physical
 well-being. It is symptomatic of our times that the main focus of Yoga is now on physical development, when it has
 so much to offer all the three bodies.
Yoga provides us with a vast potential for personal evolution and collective human
 evolution. Heartfulness provides a way of integrating all thirty-five elements of Yoga, without having to take up
 each step individually. Asana, pranayama, pratyahara, dharana, dhyana
 and samadhi are taken up through the practices of relaxation, meditation, cleaning of the subtle body, and
 connecting with the Source through prayer. Yama and niyama are also a by-product of these
 practices but are taken up as well through character refinement, conscious living and the development of noble inner
 qualities with the help of sankalpa. It is a complete package that provides simple practices for anyone who
 aspires to evolve.
<hr>
<h5 style="text-align: center;">…so many people focus on 
 the asanas for physical well-being. 
 It is symptomatic of our times 
 that the main focus of Yoga is now 
 on physical development, 
 when it has so much to offer all the three bodies.</h5>
<hr>
In part 5 of this series, I mentioned that with the aid of Yogic Transmission
 consciousness can expand to experience the full three-hundred-and-sixty-degree vision of sahaj samadhi. And
 this is the culmination of Yoga. It is how the soul is nourished and enriched. The most exalted samadhi is
 possible when Yogic Transmission guides our consciousness during meditation.
So why be satisfied with a small plate of hors d’oeuvres when you can experience the
 full meal? There has never been a better time in human history to experience the pure essence of Yoga, supported by
 Yogic Transmission and Yogic Cleaning. And what is the outcome? Oneness with the Source of all existence. What
 better way to create a hopeful future for our children and our children’s children – in oneness and unity.

<hr class="vertical-space1">

<h6 style="text-align: center;"><img decoding="async"
 class="lazyload w-100"
 src="https://cdn-prod-static.heartfulness.org/evolution_consciousness_part_6_5_img_9b630fea44.jpg">Click
 on the chart for larger view</h6>

<hr class="vertical-space1">

<hr>
<h4 style="text-align: center;">Article by KAMLESH D. PATEL</h4>
<hr>
<div class="row" style="background-color:#f7f7f7; padding:15px;">
 <h4>“About KAMLESH D. PATEL”
 <a
 href="https://cdn-prod-static.heartfulness.org/daaji1_img_64ba277814.png"
 rel="attachment"><img decoding="async" alt="daaji1" 
 class="img-float-right has-img-center-in-mobile"
 src="https://cdn-prod-static.heartfulness.org/daaji1_img_64ba277814.png"></a>Kamlesh Patel is the world teacher of Heartfulness, and
 the fourth spiritual Guide in the Sahaj Marg system of Raja Yoga. He oversees Heartfulness centers and
 ashrams in over 130 countries, and guides the thousands of certified Heartfulness trainers who are permitted
 to impart Yogic Transmission under his care. Known to many as Daaji, he is also an innovator and researcher,
 equally at home in the inner world of spirituality and the outer world of science, blending the two into
 transcendental research on the evolution of consciousness, and expanding our understanding of the purpose of
 human existence to a new level.
 </h4>
</div>

The evolution of consciousness - part 6

<h5 style="text-align: justify;">This is the first in a series of articles by KAMLESH D. PATEL about the evolution of consciousness, and how spiritual practices are designed to help consciousness expand and evolve.</h5>
<hr class="vertical-space1">
<h3 style="text-align: center;">The Science of Spirituality</h3>
<h4 style="text-align: center;"></h4>
<h4 style="text-align: center;">Part 1 – The Three Bodies</h4>
When we talk about weaving a destiny, a future for ourselves, what do we mean? In the worldly sense, we want a good life. From my one-bedroom apartment, I want a five-bedroom house; from owning one factory I hope to own ten factories; I dream of being promoted from the position of a clerk to that of a CEO; I want a happy and fulfilling family life, and to raise children who also have fulfilling lives.
From the spiritual perspective, we are concerned with a much bigger picture. In order to explore this further, we need to first describe the human make-up. We have a physical body made of flesh and blood that is the most solid part of us. While it changes a little bit, according to how we live our lives, it doesn’t change much. Physical evolution happens over longer periods than one lifetime, so we don’t expect our physical body to evolve in this life. The physical body is associated with matter.
We also have a subtle body, also known as the astral or mental body, that is associated with energy and vibration. This is what we call the heart and mind. The third body we have is our causal body, the cause of our existence, which is also known as the soul. The causal body is associated with the absolute state of nothingness, the substratum of existence. This causal body is pure, unchanging and immutable, so it is does not need to evolve.
With the physical and the causal bodies, we cannot expect to find evolutionary changes. When we want to change our thinking and our patterns of behaviour, during any process of self-development, be it psychological or spiritual, what evolves or transforms is the middle layer, the subtle body. Spiritual destiny has everything to do with the purification of the subtle body by removing the layers that surround it. In the mineral kingdom, all three bodies are so closely tied together that it is difficult to separate them; they don’t have much freedom. To the extent to which they can free themselves vibrationally, they have different qualities and we give them names like Gold, Lead, Osmium, etc.
<hr>
<h5 style="text-align: center;">Spiritual destiny has everything to do with 
the purification of the subtle body by 
removing the layers that surround it.</h5>
<hr>
In the plant kingdom, the three bodies are a little looser. Look at a tree. How do you know it has a subtle body that responds? Have you seen flowers that open up when the sun comes? How do they know? They respond so nicely, turning as the sun moves. There is also a plant called Lajvanti, and when you touch it the leaves fold in. When there is 
a breeze, or even a storm, the leaves and branches of trees dance, but the moment someone tries to cut the branch of a tree, it becomes agitated.
You can feel it. In plants, the subtle body and the causal body are very tightly tied together, and the subtle body cannot express much. In animals, there is a still greater separation, and in human beings all the three bodies are labile or loosely connected. Among different human beings, there are also differences in separation. The three gunas in Vedic philosophy – tamasic, rajasic and sattvik – are based on how loosely or how strongly the bodies are connected.
In a sattvik person, the subtle body can move around, whereas a tamasic person is more stone-like. One person can think of something somewhere else, but another person with limited mental capacity may not grasp what is happening around them. Even if you tell them about it, their mind cannot reach there. Sometimes, when we communicate, certain concepts are not understood by the other person because of the subtle body’s inability to grasp them.
<hr>
<h5 style="text-align: center;">So at the level of the subtle body, we can 
choose to evolve and go beyond the animal level 
of existence to the human level to the divine level, 
by expanding our field of consciousness.</h5>
<hr>
So at the level of the subtle body, we can choose to evolve and go beyond the animal level of existence to the human level to the divine level, by expanding our field of consciousness.
How can we describe the subtle body, and how does it evolve? There are four main functions of the subtle body that we will consider and they are:
Chit or consciousness, 
Manas or our contemplative faculty, 
Buddhi or intellect, and 
Ahankar or ego.
They all have a role to play in our evolution, and in the next issue we will explore them further
<h5 style="text-align: left;">To be continued..</h5>
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<hr>
<h5 style="text-align: center;">Article by KAMLESH D. PATEL</h5>
<hr>

The Evolution of Consciousness-Part 1

&nbsp;KAMLESH D. PATEL speaks about the importance of a good night’s sleep.<hr>If people were to discipline their sleep cycles their lives could be changed. Sleep early. There are serious repercussions if you don’t discipline your sleep cycle, because it is like an inner butterfly effect. You have heard that story, that a butterfly flaps its wings in the Amazon, one leaf starts fluttering, two leaves start, three start, and there is a snowstorm created in North America. A little discipline in how well and how deeply you sleep determines your state of mind throughout the day.<hr><h5 style="text-align:center;">A little discipline in how well and how deeply you sleep determines your state of mind throughout the day.</h5><hr>You will meditate in the morning without struggling with your consciousness. When we are fully alert in the morning, lovingly we can invite the higher consciousness or Divine Principle in meditation, and be one with that Essence. Then some beautiful conditions will be created in the heart. And when it is so intense it stays with us; if we try to shake it off it won’t go away. Such is the permanency of the condition created when our consciousness is able to receive. If our <a href="https://heartfulness.org/magazine/remembering-and-forgetting" target="_blank" rel="noopener noreferrer">morning meditation</a> is hampered, the whole day will be spoilt.The choice is ours. Do we want to lead a life like the roaring oceans, which are so pleasing to so many people today? Because if we do we will never know what is happening – we are lost in the waves of our disturbed consciousness. But when the consciousness is settled, even the slightest change or variation is noticed, the way even the slightest fall of the lightest leaf can create waves.<hr><h5 style="text-align:center;">When we are fully alert in the morning, lovingly we can invite the higher consciousness or Divine Principle in meditation, and be one with that Essence. Then some beautiful conditions will be created in the heart.</h5><hr><img src="https://cdn-prod-static.heartfulness.org/sleep_well_to_meditate_well_img_2_ed2eb96fe4.jpg?updated_at=2023-03-30T13:02:34.142Z" alt="spiritual-self">In the yogic shastras, great significance was given to both nostrils. Ideally, the right nostril should be predominant during the daytime and the left nostril should be predominant at night. Why? In short, the solar impact on our physiology is directly related to the movement of both the sun and moon. When something is not right, a switch occurs. In the olden days people would examine their breathing, and if it was not as it should be they would drink hot water and do things like pranayama, walking etc. If you are very careful, just around sunrise you will witness a slow shift from the left to the right nostril and at sunset from the right to the left. And if you happen to meditate at that time it will be like a rocket – it is just the right time, because the balance is there between your sympathetic and parasympathetic nervous systems.<img src="https://cdn-prod-static.heartfulness.org/sleep_well_to_meditate_well_img_3_2e922e9d29.jpg?updated_at=2023-03-30T13:03:15.281Z" alt="spiritual-self">Watch this when you go to sleep by 9 or 10 o’clock, and observe the right nostril switch to the left and then in the morning the left to the right. If you get the right amount of sleep, your right nostril will automatically be predominant in the morning as soon as you get up. Over millennia our systems have evolved in such a way that when the sun rises certain hormonal patterns are triggered. If you follow the rhythm, then your health will automatically improve.Now, what happens when you go to bed very late at night? If you go against the rhythm, it is like swimming against the current, and this will consume you over time. When your strength and youthfulness start to decline, your decline in health will speak volumes. It is better to set a pattern now. I think nightly activities are a curse of the modern world. Because of electricity, there isn’t much difference between day and night. Starved sleep patterns reflect irregularities and our health suffers because of that. Our immunity also goes down because the nervous system is breaking down.Extensive studies have been conducted on people who work at night. If we observe their health patterns, we find their ageing to be very rapid. Most of us are not forced to work at night, we have a choice, yet our lifestyle is like those who are helpless and must work at night. We volunteer to stay awake all night, watching all kinds of stuff. Whether we look at it spiritually or health-wise, it is self-defeating. So why indulge? How are we going to build our destiny? We have already decided upon a destructive path if we do not follow the natural rhythm. There is a beautiful statement by Ram Chandra of Shahjahanpur that you can either swim with the river’s flow, or you can swim against the flow, but it will consume you. Early in the morning, nature’s energy flows in one direction towards the Source. It is not a physical energy. It is best to meditate when you are flowing with those currents. If you try to meditate after sunrise, it is like swimming against the current, and <a href="https://heartfulness.org/magazine/a-spiritual-gathering-the-magic-of-group-meditation" target="_blank" rel="noopener noreferrer">meditation</a> becomes more difficult.<hr><h5 style="text-align:center;">Early in the morning, nature’s energy flows in one direction towards the Source. It is not a physical energy. It is best to meditate when you are flowing with those currents.</h5><hr>So if you want to go further, adjust your sleep patterns, otherwise you will struggle with that one fundamental thing all your life. You will wake up frustrated and sleepless. You will not be able to meditate properly. If you cannot meditate properly, you won’t have a proper spiritual condition to work with and you won’t have a proper consciousness even for mundane things. You have uprooted your consciousness, which is the very guiding force. You have exposed yourself to so many things, and you are now vulnerable. More and more, you collect impressions throughout the day. It is a vicious cycle.Per contra, if you have a finer condition, a purer condition, a blissful condition, you are more grateful. This gratitude emerging from the heart creates a bond between your Maker and you. There is great benefit in this, and as you get more and more benefit you feel like doing more and more.&nbsp;<hr>&nbsp;<h4 style="text-align:center;">Article by KAMLESH D. PATEL</h4><hr>

Sleep well to Meditate well

<ins datetime="2020-06-08T04:42:52+00:00"></ins>
<h4>As International Day of Yoga is approaching on the 21 June, KAMLESH PATEL explains to us what Yoga really is, and
 challenges us all to reflect on whether the practices we are doing really lead us to the state of Yoga.</h4>
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<hr>
<h4 style="text-align: center;">THE SCIENCE OF SPIRITUALITY</h4>
<h3 style="text-align: center;">Evolution of Consciousness Series</h3>
<hr>
<hr class="vertical-space1">
<h4>ARE YOU CONNECTED?</h4>
There are so many Yoga schools and classes springing up everywhere around the world
 these days, and in December 2014 the United Nations proclaimed 21 June as International Day of Yoga, recognizing its
 universal appeal. International Day of Yoga aims to raise awareness worldwide of the many benefits of practicing
 Yoga.
Yoga provides a way to nourish and refine our body, mind and soul, the purpose being to
 expand consciousness to its ultimate potential so that we become one with the source of all existence.
Yoga is all about uniting, about connecting. It comes from the Sanskrit ‘yadhjyuti
 ithi yogah’ meaning ‘one that joins’. Religion also has the same purpose, as the Latin root word
 re-ligare means ‘to re-join’.

So if Yoga means ‘one that joins’, what is to be joined? Actually so many things are
 joined and integrated through Yoga – body, mind and soul; worldly and spiritual – but in particular our soul becomes
 one with its original state of balance.
That is the purpose of yogic practice. And the soul, in its own wisdom, is carrying that
 memory of its original homeland, which is absolute balance. So unless and until we regain the balance that prevailed
 before the universe was created, we remain restless. Even in the most luxurious life, the heart will still be
 yearning for something better. Our soul is the carrier of the original memory of perfect balance. Hence, nothing of
 this world can satisfy us until we attain that state of samadhi that prevailed before creation. And that
 can happen through a proper practice.


<hr>
<h5 style="text-align: center;">Are our efforts actually 
 leading us to the state of 
 Yoga? When we practice 
 asanas, or pranayama, or 
 meditation, what are we 
 joining? Will our daily or 
 weekly practice take us to 
 the state of Yoga, of union?
</h5>


<hr>
So on this International Day of Yoga, let’s reflect for a minute: are our efforts actually leading us to the state of
 Yoga? When we practice asanas, or pranayama, or meditation, what are we joining? Will our daily or
 weekly practice take us to the state of Yoga, of union?
<img decoding="async" width="440" height="350"
 class="lazyload img-float-left has-img-center-in-mobile"
 style="width: 440px !important;"
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Asanas are designed to take care of the physical body, and have a purpose, but
 they are just one very small part of the whole field of Yoga. And they cannot refine the subtle bodies or touch the
 causal body, the soul.
In the last issue we focused on the five koshas – the five layers or sheaths of
 a human being. Asanas will only affect the outermost koshas – the outermost annamaya
 kosha and to a limited extent the next pranamaya kosha, and that too only in an ephemeral way. So
 by practicing asanas how will we refine the mind? How will we touch the soul?
It has to be a combined effort. Ashtanga Yoga is a complete package of yama,
 niyama, asana, pranayama, pratyahara, dharana, dhyana and
 samadhi. So if we pick and choose just one activity because we like it, then it will satisfy only that one
 aspect. It will not be Yoga.

It is like going to work and choosing to do only one thing that you like the most. What
 will your boss think? Likewise, the whole system breaks down when we focus only on yama or asanas
 or dhyana – nothing will work. We have to find the balance.
But ultimately the true state of union comes from doing proper meditation or
 dhyana, and not every type of meditation is equal in this regard and will take us there.

Samadhi is the outcome of meditation. There are various stages of
 samadhi. In fact at every new place on our inner spiritual journey from one chakra to another, the
 states of consciousness we experience will be different. But generally three types of samadhi are
 described. The first is a totally unconscious stone-like state, where we have no consciousness of the condition
 given to us in meditation. The second is a semi-conscious dreamlike state, and the most refined, is the light,
 conscious, natural sahaj samadhi state, which comes after we have traversed the intermediate levels of
 unconscious or semiconscious stages along the way. Natural samadhi occurs when our consciousness is totally
 merged in the ultimate state, at one with that state. In the meantime, samadhi is a work in progress
 towards that natural samadhi. If we have to understand samadhi properly, sam-adhi,
 adhi means that which prevailed before the creation. What was the state of our consciousness at that time?
 We must regain that.

So whatever we do in our daily practice of Yoga needs to help us feel connected with our
 source, otherwise it is not really Yoga. And just as concentration is the result of meditation, Yoga is the result
 of doing the proper practices.
And when we connect with that sublime source, anything else that we do will also be
 permeated with some level of fragrance from the source. That is why Yoga is also called, “Skill in action.” When we
 are connected, everything that we do will have that fragrance.
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<h4>KARMA, GYANA AND BHAKTI</h4>
Karma yoga, gyana yoga and bhakti yoga are often considered
 to be the three different paths to the Ultimate. Karma yoga is all about evolving through service and
 action. Gyana yoga is all about evolving through knowledge and enlightenment. Bhakti yoga is all
 about evolving through love, devotion and attachment. It is wise to be selective in what actions, knowledge and
 devotional practices we choose. We need to ask ourselves:
In karma yoga, what actions and service will refine us?
 What sort of karmas can connect us to the source?
In gyana yoga, what sort of knowledge can elevate our consciousness?
 Gyana which can connect us to the source?

In bhakti yoga, to whom are we devoted? What form of bhakti will
 connect us to the source?
In karma yoga, any action must elevate the lower self to seek the higher Self. Such actions will ennoble us,
 and ennoble the very actions themselves, because it is our innate nature to do the best possible.
And what about gyana yoga? In his book, Towards Infinity1,
 Ram Chandra of Shahjahanpur describes gyana yoga as the progressive unfolding of wisdom and knowledge from
 personal experience on the spiritual journey. He says that gyana in the real sense refers to the inner
 condition of the mind which develops while passing through different spiritual states at the different knots or
 chakras. Gyana is, in fact, the realization of the conditions prevailing at each knot. As our
 inner journey takes us through many knots, the knowledge gained will continue to expand as we progress on that
 journey. This is real gyana yoga.

And what sort of bhakti leads us to the state of Yoga? Worship in itself hardly
 contributes to our success. Love is best expressed through the heart, in all facets of our activities.
For example, at bedtime, when we know we are going to meditate in the morning, are we
 looking forward to that meditation, to being with the Beloved when we awake? Are we restless to receive Him in our
 heart? Every bhakta must analyze: How must we prepare our heart to receive the Beloved? With such
 preparations the heart will automatically yield.
If we create such an attitude in our heart that is so inviting, the Lord will have no
 choice but to descend and be a part of our existence. A beautiful fragrance will then radiate from us. It becomes
 automatic. Even if a flower is hidden in the crevices of rocks, the bees will find it, so how can God not know about
 an anonymous being filled with love? We don’t really have to go in search of God in bhakti yoga. Be where
 you are, be pure, and be loving, and He will come looking for you.
Now, are these three paths really separate? In fact, karma without
 gyana is useless, and gyana without bhakti is useless. There must be a beautiful
 amalgamation of all three in our yogic practice. If we perform karma in a loving way, knowing well the
 consequences of our actions, then bhakti will naturally develop. If the essence of bhakti is not
 there, gyana yoga will be paralyzed, and karma yoga will also be paralyzed. Likewise,
 bhakti without action and without knowledge about what you are going to do is also useless.

We have to integrate these three and continue on with a lot of faith, which comes out of
 experience. We need not have faith in the beginning.
<h4>SUPERCONSCIOUSNESS AND SUBCONSCIOUSNESS</h4>
Yoga, when rightly done, will always guide us in the right direction. In the Bhagavad
 Gita, Arjuna asks Lord Krishna, “How should one lead a life?” Lord Krishna says, “Lead a life in divine
 consciousness.” So consciousness is at play here.
In the words of Swami Vivekananda, through Yoga we are trying to make use of our
 available consciousness. In meditation with yogic transmission, in no time at all we allow our consciousness to soar
 higher into superconsciousness, from where we get inspiration. It is a matter of experience. The superconscious is
 all that is yet to happen – but it tells you ahead of time what to do. It inspires you to do things.
When this same available consciousness dives deep into the subconscious, we receive
 intuitive wisdom. The subconscious is the storehouse of our past experiences. At nighttime, when we offer prayer
 with a heart full for love, then the sleep that we enjoy after such a prayer is of a different order, a different
 nature. Yogis call it yoga nidra.
Right from the first day in Heartfulness we are able to experience these two states of
 superconsciousness and subconsciousness. Rishis have died aspiring for this, meditating for hundreds of years yet
 remaining thirsty for it, because they did not know where to receive transmission. My Adi Guru rediscovered this
 ancient yogic technique and distributed it to all of us. They trained us and they passed it on freely. That is our
 Heartfulness tradition – all are welcome.


<hr>
<h5 style="text-align: center;">Yoga, when rightly done, 
 will always guide us in 
 the right direction. In the 
 Bhagavad Gita, Arjuna asks 
 Lord Krishna, “How should 
 one lead a life?” Lord 
 Krishna says, “Lead a life in 
 divine consciousness.”</h5>


<hr>
&nbsp;
<h4>THE ELEMENTS OF YOGA</h4>
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All thirty-five elements of Yoga are meant to be practiced together, even though each
 one contains a vast field of knowledge within itself. The thirty-five can be summarized within four main elements
 known as the four sadhanas, or sadhana chatusthaya.
Of these four sadhanas, let’s focus on the Shat-Sampatti, or the six
 virtues. Within the Shat-Sampatti, the aspect of Shama, of molding and regulating the mind, is
 where all the practices of Yoga are to be found – Ashtanga Yoga practices, Hatha Yoga, Raja Yoga, and the 21st
 century practices of Heartfulness.
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Patanjali presented his eightfold path of Ashtanga Yoga to the world a few thousand
 years ago, to take care of the physical, subtle and causal bodies of the human being, through asana to
 refine the physical body, yama and niyama to refine character, and the other five to refine the
 subtle bodies, in order to unite the soul with the Ultimate.
Today, things have evolved further, so that Heartfulness brings together all thirty-five
 elements of Yoga without having to take up each step individually. It is a complete package of simple practices for
 all who want to experiment and experience.
So at this time in human history, we can all experience the pure essence of Yoga,
 supported by yogic transmission and yogic cleaning. And what is the result? Oneness with the source of all
 existence.
___________________
<h6 style="text-align: justify;">1 Ram Chandra, 2014. Towards Infinity, Shri Ram Chandra Mission,
 India</h6>

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<hr>
<h4 style="text-align: center;">Article by KAMLESH PATEL</h4>


<hr>

YOGA. Connect. Integrate. Become one.

<h4>In 2017, KAMLESH D. PATEL continues his series on the evolution of consciousness, with an article on the paradox of
 stillness that manifests with an expanding and evolving consciousness.</h4>
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<h3 style="text-align: center;">THE SCIENCE OF SPIRITUALITY 
 Series: The Evolution of Consciousness</h3>
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<hr>
<h5 style="text-align: center;">He who can no longer pause to wonder and stand rapt in 
 awe, is as good as dead; his eyes are closed. 
 —Albert Einstein</h5>
<hr>
The above quote of Einstein resonates with some ideas I have been thinking about lately
 on consciousness. Imagine a beautiful flower blooming in the garden. If you run past it you will not be able to
 appreciate its beauty, whereas if you are walking by you can enjoy it more, and if you stand still in front of it
 you will appreciate its beauty even more. If you are flying, then you will not even see the flower below you on the
 earth. So when we are moving rapidly, we miss out on many things.
The mind is even faster than any physical movement. When the mind is moving rapidly from
 one object to another, one subject to another, one venture to another, what you miss is the blooming of the flower
 that is inside you. You are not merely missing out on the details, you miss out completely on the existence of the
 flower itself.
Now what is that flower? It is your soul.
Let’s explore this idea further and ask a question: is it possible to move at speed and
 still be present in each moment? Can we reach a critical speed where we stand still in movement?
To understand this better, let’s revisit the diagram we have of the various bodies of a
 human being.
The soul is the center of our being, around which we have the four main subtle bodies
 that we know as the mind. The first is consciousness, the canvas that is the field or fabric of the subtle body.
 Then there is the ego, which is our identity, so it is also deeply entwined with the individual soul.
 Then&nbsp;comes intellect, which allows us to discern and make choices, and then at the surface level of the mind we
 have the thinking function. And then there is the physical body, which is the outermost layer.
<hr>
<h5 style="text-align: center;">Now settledness does not mean inactivity; 
 in fact it is activity at a dimension 
 we have never conceived of before.</h5>
<hr>
If noticed keenly, it is always the ‘subtle’ that supports the ‘less subtle’ in its
 wake. The soul is the subtlest, followed by consciousness, ego, intellect, mind and finally the physical body, and
 hence the origin of the sequence in the order mentioned above.
Think of a wheel. The very centre of the wheel is quite steady, without movement,
 whereas the circumference of the wheel experiences maximum movement. Similarly, the center of a tornado, the eye, is
 in utter stillness. If you want to be calm, position yourself in the center of the tornado and keep moving along
 with it, and then nothing will affect you.
And what is our center, around which the vortex of life exists? …
Let’s explore the physical end of the spectrum. The five senses are given to us for a
 noble purpose, but we are so busy using them for our pleasures at the physical level that we misuse them. For
 example, we have eyes so that we can look around and protect ourselves and see things better; that is their main
 purpose. But we use the eyes for a different purpose that is desire-based, drawing us outwards, creating a
 vacillating mind and disturbance. Then we are unable to focus on our center. If we focus on the steadiness of the
 soul, we will stay centered.
Consider it from another angle: the earth is revolving around the sun while spinning on
 its own axis at a very high speed. If you are seated at the Equator you will have maximum exposure to that movement
 at almost 1000 miles per hour,&nbsp; whereas if you are at the North Pole you will feel as if you are stationary, as
 you are on the top of the axis. So the key is to find that axis within yourself. 
 How is this possible? It is possible only when you match your movements with those of your axis. And what are those
 movements all about? The ability of your mind to settle down.
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The great yogi, Ram Chandra of Fatehgarh, said that it is the settledness of the mind on
 a subject that brings happiness. If that settledness is not there, then you will be jumping from one thing to
 another without any resolution. You will not have any closure, you will not have any satisfaction, and you will not
 have any peace. You will still be vacillating and dissatisfied all your life, and you will not have learned anything
 from all your activities.
So settledness is the key. When you meditate you must feel settled. Or putting it
 another way: if the meditation is done correctly you will automatically feel settled.
Now settledness does not mean inactivity; in fact it is activity at a dimension we have
 never conceived of before. When you have a subject to study, a business venture to work upon and a conversation with
 your child, your mind should be steady on them. At the same time your mind should also be steady on any other thing
 that you need to attend to. The steadiness should be there. It is not that when you are fully attentive to one thing
 you are less attentive to another. One does not rob your mind of capacity for the other.
It depends on how you develop your capacity to expand your consciousness. As you
 progress, you will not feel that you are thinking or contemplating, as it just becomes a part of your nature. It is
 like developing any other capacity. For example, when little children have to add 2+2 a lot of thinking is involved,
 but as a teenager you can have a complex equation in your mind and work on it, no longer needing to think. You are
 able to contemplate. When you advance a little more, you are neither thinking nor contemplating, as the answer comes
 just like that.
The nature of the soul is movement and thinking, and in the early stages of a spiritual
 practice, you learn to focus and think clearly. Later on comes expansion, which means you develop 360-degree
 consciousness. Still later, when you reach higher realms of human consciousness, it is as if you are everywhere at
 the same time. Consciousness is of a nature where you have gone beyond expansion, and that is why there is
 stillness, which happens when things are moving extremely fast.
So let’s look at it from the perspective of infinite movement versus perfect stillness.
 What is infinite movement? We can understand this by considering the physics of movement. If you go from Detroit to
 New York by car, you will go at a certain speed; let us say you take 8 or 9 hours. If you take a flight, you will
 arrive there in an hour and fifteen minutes. If you take one of those old supersonic flights, by the time they
 announce you are taking off you are already landing. If you fly at the speed of tachyon particles1, you
 can be in New York and Detroit at the same time. Now why is this relevant to infinite movement?
When we go beyond certain frequencies in Nature, it seems as if there is nothing
 happening because of the enormity of the speed with which things are moving. You can think of it like a child’s
 spinning top. When it is spinning the fastest, and is perfectly balanced, it looks as if it is not moving at all.

As we move inwards towards our center, something similar happens; we become subtler. As
 we become subtler and subtler, the frequency within also changes. The transformation follows the progression from
 matter to energy to Absolute. In such a profound state of being, it appears as if nothing is happening inside. But
 actually so much is happening at the same time! The 360-degree awareness is so rapid that it is almost real time.

For example, even before another person speaks, you have felt what they are going to
 say, understood and responded. Nothing is holding your mind, or you can say that your mind is able to settle on
 everything simultaneously. You can be absolutely settled on your spirituality, and you are also settled on your
 business decisions without becoming either disturbed or elated about them. There may be a hundred things that you
 are planning in your life, but if you have the ability to move from one to another at lightning speed, why worry?

The idea of all yogic practices is to make the mind still and steady so that it can
 resonate with the stillness of the soul. So all our efforts towards the eight steps of Patanjali’s Ashtanga Yoga –
 yama, niyama, asana, pranayama, pratyahara, dharana,
 dhyana and samadhi – are for the single purpose of creating stillness in the mind.
The outer stillness of the mind is then able to match the inner stillness of the soul.
 Everything is integrated.
This is the state known as sahaj samadhi, and to achieve this state is why we
 meditate.

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<h6>1 Purported to travel faster than the speed of light</h6>

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<hr>
<h4 style="text-align: center;">Article by Kamlesh D. Patel</h4>
<hr>

The stillness paradox

Infinite layers of consciousness

<h4>DAAJI explains how the second law of thermodynamics plays out in our relationships, leading to disintegration and breakdown, and shares with us the inputs needed to overcome entropy, bringing stability and harmony.&nbsp;&nbsp;</h4><hr><h1 style="text-align:center;">&nbsp;The Science of Spirituality</h1><h3 style="text-align:center;">Entropy in Human Relationships</h3>What is entropy?Let’s try to understand it practically. You bring a book home from the library, and then your father gives you another book as a gift. Your girlfriend gives you magazines, and you have music CDs. They all pile up on a small table in your room, so now there will be enough clutter on your table. The rest of your room is also in a disorganised state: your clothes are here, your socks are there and your towel is hanging somewhere. This is a disintegrated system; the system has gone haywire.You get frustrated with the mess and clean everything up. You put each book where it belongs, wash your laundry and make your bed. Now the room looks cleaner than before, until again you start bringing more books and things, and again the system disintegrates and becomes disorganised. To keep things in order requires constant energy input.<hr>We need input to stabilise any relationship, to iron out the wrinkles or differences, so that we don’t harbour and store things forever.<hr>So entropy is the degree of disorder or randomness in any system. The second law of thermodynamics says that entropy increases with time. It reflects the instability of a system over a period of time if there is nothing to stabilise it.In human relationships, we have interactions day after day and these relationships also become higgledy-piggledy. We let things build up in our inner chambers. These inner chambers become more and more disorganised as we store more and more, just like the books and clothes in our room. We keep harbouring things, and one day what we harbour explodes, unless we do something about it. We need input to stabilise any relationship, to iron out the wrinkles or differences, so that we don’t harbour and store things forever.But do we have to do this every time we make a mistake? Do we have to offer another person ice cream or candy to always pacify them? This would mean a constant investment to maintain a relationship.When constant input is required every time there is a fight or an argument with a friend or family member, you will require greater input each time. You may even have to buy them a Mercedes one day, if you can afford it! At the same time, it is our business to love each other, whatever the cost. You will get hurt in the process, no doubt, and there will be a lot of energy consumption from your side, but if you are prepared for it the relationship will improve.In a family, if you have to tolerate each other, then constant input is required. In situations where you have to give constant emotional input it is a broken family, even though you may be together.<hr>The conclusion is that it is the love that you have in your heart that is the input that stabilises relationships.<hr>In contrast, when there is love amongst all, and when acceptance is there, then you do not have to go on offering ice cream or going to some paradise vacation spot to patch things up. It is taken for granted that you accept each other with love. The conclusion is that it is the love that you have in your heart that is the input that stabilises relationships. Things are okay. There is a greater level of acceptance.I am not talking about tolerance. Tolerance may be a great virtue, but when you feel, “I can’t tolerate this person’s mistakes,” love will iron out everything, so that it is okay. From where does this love come? From a pure heart; from a truthful, genuine heart.Distrust kills a relationship, but in families where we are taught to love, to sacrifice, to accept and to remain pure, we are able to let go of everything. We can remove the incompatibility, by understanding this principle of entropy.<hr>When zero input is needed, it means that it is the most stable relationship, the most stable family, where I don’t have to explain myself... Where there is love, there is no need for explanations.<hr>When the constant state of my being is love, then the need for constant input disappears and the constant input is zero. When zero input is needed, it means that it is the most stable relationship, the most stable family, where I don’t have to explain myself. There is no need for, “I did this because…”, “I didn’t want to do this because…”. Where there is love, there is no need for explanations.<hr><h4 style="text-align:center;">Article by DAAJI</h4><hr>

Entropy in human relationships

<h4>Last month, in Part 1, DAAJI described the three main bodies that together form the base of life forms on earth. In this second article of the series, he explores one of these in depth, the subtle body, and how it evolves.</h4><hr><h3 style="text-align:center;">THE SCIENCE OF SPIRITUALITY</h3><hr><h3>Which body evolves?</h3>Understanding that we have these three bodies – physical, subtle and&nbsp;causal – we can then ask, which of these bodies is evolving?The soul is immutable. It is pure, absolute and unchangeable, and so the causal body does not evolve.The physical body cannot change much. Its structure is fixed, although some minor changes can occur in weight, posture and fitness etc., but we cannot grow extra arms, wings to fly or a tail in this lifetime.It is the subtle body that can evolve, so that we can design our destiny. It changes according to how we purify and simplify it, so that the joy of the soul shines and radiates from within, and through this process we find the evolution of consciousness.<h3>The Subtle Body</h3>The subtle body is a vibrational field; the heart-mind field. Depending on how we manage this field, it can either be turbulent and complex, like a roaring ocean during a storm, or, at the other extreme, it can be like a still pond where even a feather landing on the surface creates ripples. This is where a spiritual practice has a vital role to play, as it gives us the techniques to regulate, purify and simplify this field, bringing clarity, stillness and peace.In yogic philosophy the heart is known as the field of action for the mind. This is a vast topic. Let’s start to explore what this means.There are four main functions of the subtle body within this vibrational field – consciousness (chit), thinking and feeling (manas), intellect (buddhi) and ego (ahankar). They work in an interactive way together to make up what we know as the mind.Of these four, consciousness is our focus here. The other three have their existence in consciousness. Consciousness is as good as a canvas to a painter, and within consciousness the play of the other three bodies is orchestrated daily.How do we actively allow our consciousness to expand and evolve? It is not enough just to wish it so. We need to understand how a spiritual practice contributes towards this evolution by creating the conditions for stilling the mind progressively at deeper and deeper levels, and opening up the inner universe.At a physical level, when I want to strengthen my body muscles I have to exercise my body. Similarly, for the mind to evolve so that consciousness can expand, I must use what belongs to that subtle plane of existence. First, it is important to understand that the evolution of consciousness has nothing to do with the acquisition of knowledge. Second, consciousness in itself will not expand or evolve without the help of buddhi, manas and ahankar to free it. Intellect has to evolve to help expand consciousness and ego must evolve, contributing to the evolution of consciousness.<hr><h4 style="text-align:center;">Unless and until we meditate properly, and&nbsp;unless and until&nbsp;we regulate our&nbsp;minds properly, our consciousness will not&nbsp;evolve.</h4><hr><h3 style="text-align:justify;">Meditation</h3>What does meditation have to do with this? We meditate to regulate our minds. An unregulated mind is pulled by wishes and desires, fears and habits, in many different directions. The mind becomes weak as it scatters in many different channels. In contrast, a regulated mind brings focus, and promotes well- being. Unless and until we meditate properly, and unless and until we regulate our minds properly, our consciousness will not evolve.Manas, buddhi and ahankar are all refined and developed through meditation, especially manas as we learn to simplify our thinking process from many channels to one channel, then deepen it to feeling. Thus the habit of ‘feeling’ is slowly cultivated from ‘thinking’.<h3>Developing the Meditative State Further</h3>Holding and nurturing the condition received in meditation throughout the day is a byproduct of good meditation, and helps us regulate and deepen the mind to an even higher level. When we are in this state of constant awareness or remembrance of the inner state, we do not allow our canvas to be spoilt, so consciousness remains afresh. The canvas remains clean and is not destroyed by the multifarious impressions we form.Imagine the heart-mind vibrational field having a spectrum of consciousness spanning the subconscious, conscious and superconscious states. Swami Vivekananda once said, “Consciousness is a mere film between two oceans, the subconscious and the superconscious.” Or you can imagine the subconscious as being like the ocean, consciousness like the surface of the land, and superconsciousness like the sky going out into the universe. As we evolve, our consciousness expands into both the subconscious and superconscious realms, traveling through the vast infinity of the human potential. Another way of saying this is that we go deeper and deeper into the vastness of the heart, from our starting point at the surface.<hr><h4 style="text-align:center;">Wisdom is to utilise all our faculties&nbsp;at their best. Wisdom is to have the maximum output with the minimum input.</h4><hr><h3>Buddhi and Prayer</h3>In this process of diving deeper, the intellect, buddhi, becomes more and more heart-based. Intuition and inspiration develop, and buddhi becomes fine-tuned, like a sensitive antenna picking up the signals of the heart. Intellect evolves into a state of wisdom. Often we think of a wise person as someone who makes wise choices, but here we go further into a different dimension where choice is no longer required, as the heart’s wisdom is pure and correct.There is a big difference between an intellectual person and a wise person, and here the spiritual practice of prayer helps us to move from mere intellect to wisdom. Prayer takes us into the heart, connecting us to the Source, where we are able to let go of any mistakes we have made, deciding not to make the same mistakes again. Is this not wisdom? Whereas if we succumb to making foolish mistakes day after day, hour after hour, we are not becoming wiser. We become wiser when we wish to change from the bottom of our hearts and ask for help to do so. When we live with this attitude every moment, wisdom flourishes.Wisdom is to utilise all our faculties at their best. Wisdom is to have the maximum output with the minimum input. With minimum action we have the maximum result. Only with a meditative mind, only through meditative acts in our day-to-day life, can we expect to have such good results.<h3>Purifying and Simplifying the Subtle Body Through Cleaning</h3>For this to happen, the heart-mind field has to be purified, otherwise it is like expecting to see the bottom of a lake through muddy, turbulent water. There is no clarity in a turbulent mind. The spiritual practice of cleaning past impressions is therefore also necessary for consciousness to evolve.<h3>Ahankar</h3>The third aspect of the subtle body is ego, ahankar. Ego plays a vital role in whether or not expansion or evolution of consciousness occurs. Ego is often seen as the bad guy by spiritual practitioners of all traditions, but ego is also essential for our evolution. It is the active function of the mind – the doing, thinking function – and we need it in every apect of daily life, even to have the craving to evolve. It gives us our identity. It is the activating or initiating force. If it is used wisely, it serves us well, like any other resource, but it is often misused, and this is what we commonly refer to as being egotistical. When ego is used for selfish purpose, we become arrogant and self-important, whereas if we constantly refine the ego, consciousness develops very rapidly.What does it mean to refine the ego? The more humility we have, the less the egotistical proliferations. All great spiritual teachers have given so much importance to this aspect of character formation. They have valued this quality so highly that humility at any cost must be maintained, whether towards a child, a poor person or a stranger. The philosophy here is that there is nothing wrong in thinking yourself to be great, but always think the other person in front of you is greater.Ego can be like a black hole. It can have the greatest gravitational pull upon our consciousness. It will not allow consciousness to expand. Just as the earth’s gravitational pull does not allow us to fall into infinite space, likewise our ego can hold consciousness to its core. An example of this is a very narcissistic person, who is undergoing a devolutionary process where consciousness contracts in on itself to its core, and can become like a stone. In contrast, by transcending the relationship with the ego by refining it, becoming more and more humble, consciousness can expand infinitely.Ego manifests in many ways. For example, in a music concert, when I am happily playing my flute as a performer, it gives so much joy and the audience reciprocates accordingly. But as an artist, I will not be happy unless I surpass my previous performances all the time. The manifested ego makes me perform well. But to think that no one can play the flute better than myself is not a welcome manifestation of ego. Ego can be our best friend in helping us outperform our own past records.<hr><h4 style="text-align:center;">Ego can be like a black hole. It can have the greatest gravitational pull upon our consciousness. It will not allow consciousness to expand.</h4><hr><h3>Manas</h3>The fourth function of the subtle body is manas, which is the function of contemplation. During meditation, the first step is to bring the mind from many and varied thoughts to one thought, for example in Heartfulness it is the source of Divine Light in the heart. But it is not necessary that all throughout the meditation this thought should haunt us. The thought should leave at some point so that the object of thought can be felt in the heart.If all you do is think this one thought throughout the meditation, you will have a headache and consciousness will not expand. This initial thought is just the springboard, to take us deeper so that we dissolve in the feeling of the presence of the Divine Light. You have to feel that presence and while you are feeling that presence slowly you disappear, and even feeling is gone. The ego is gone; you are not even there to experience it.So as manas evolves through a meditation practice, feeling develops, and eventually we go beyond feeling to a state of being, then to a state of becoming, and finally unbecoming to merge into the Absolute state of existence.<h3>Chit</h3>So buddhi, manas and ahankar evolve through spiritual practice, and with this the subtle body becomes lighter, purer and simpler, like the still pond with minimal ripples. With this, consciousness is able to expand and evolve.What do we then do with this expanded consciousness we receive? Let’s say I have a particular state of mind, and I am aware that the condition is so good. After meditation, I go off to work. It is not enough just to hold that condition; I must be able to radiate that condition wilfully, consciously, and with the confidence that wherever I go it will spread its fragrance on its own.So after meditation think for a while that, “The condition which is within me is also outside me. Everything around me is absorbed in a similar state. When I look at people, or talk to them, or listen to them, or I am silent, let that condition spread everywhere.” Let consciousness expand wherever it can go.<hr><h4 style="text-align:center;">Article by DAAJI</h4><hr>

The Evolution of Consciousness - Part 2

Niyama

<h4>DAAJI takes us on a journey – the ultimate journey to freedom. In the process
 he explains why freedom is of such importance to humans worldwide.</h4>


<h4 style="text-align: center;">THE SCIENCE OF SPIRITUALITY</h4>
<h3 style="text-align: center;">Evolution of Consciousness Series</h3>

If we study history, we realize that there are some fundamental principles and values
 that the peoples of all cultures, backgrounds and walks of life have considered important. We can call them
 universal principles. One of the most highly valued is freedom.
In the words of Ram Chandra of Shahjahanpur, “The natural yearning of the soul is to be
 free from bondage.” This yearning or craving for freedom is the core of our human purpose. You could say, in fact,
 that the march to freedom is our true human purpose.
But what freedom is Ram Chandra talking about in this statement? Is it the license to do
 whatever we want on this earth for our own happiness, at the expense of other people, other species and our
 environment? The ancient Greek philosopher Plato said “No”, and argued that with freedom comes a responsibility to
 align our choices with goodness. In the 17th century, John Milton said the same thing. In the teachings of all
 religions, philosophies and spiritual traditions, we find the idea of choosing what is right over what is
 pleasurable. The Buddha’s noble eightfold path is based on the same premise, as are the ethical precepts of Yoga –
 yama and niyama – and the Ten Commandments of the Judeo-Christian tradition.

So let’s explore further Ram Chandra’s statement, “The natural yearning of the soul is
 to be free from bondage.” What bondage? What is the bondage of the soul? All throughout this series on the evolution
 of consciousness we have been very close to this theme. The evolution of consciousness is the expansion that comes,
 step-by-step, as we transcend the bondages of the soul. We have explored the three bodies of a human being: the soul
 is at the center of our existence, and then there are coverings around the soul. There are an infinite number of
 coverings around the soul, all of which can become heavy with complexities and impurities.
Our real march to freedom is to purify these coverings so that they no longer bind the
 soul. To let the soul be free of all heaviness, so it can soar and become one with the universal soul we call the
 Divine or God. To live in universal consciousness.
This march to freedom is the spiritual journey, and there is a map to give us guidance
 and directions. This map is the spiritual anatomy of the human system. In earlier articles of this series we started
 to explore spiritual anatomy, but now we will explore it in more depth.
Many of you will have heard of chakras, which are often described as centers of
 concentrated energy in the human system. The traditional view is that there are 7 main chakras: the root chakra at
 the base of the spine, the sacral chakra just below the navel, the solar plexus chakra in the upper abdomen, the
 heart chakra, the throat chakra, the brow chakra and the crown chakra at the top of the head.
<img class="has-img-center"
 src="https://cdn-prod-static.heartfulness.org/traditionalchakras_b41290ef09.jpg?updated_at=2023-03-31T09:42:24.799Z" />

But we now know that the spiritual anatomy of a human being is made up of many more
 chakras than these 7, and that they extend to the occipital prominence at the back of the head.
The 3 lower chakras are common to all higher animal species, while human beings also
 have the possibility of awakening and developing the capacity of the chakras from the heart upwards. These 13
 chakras are shown in this image:
<img class="has-img-center"
 src="https://cdn-prod-static.heartfulness.org/humanbodypoints_8e424b74c5.jpg?updated_at=2023-03-31T09:44:15.372Z" />

The heart chakra is not just one star; it is a constellation of many stars, and the 5
 major ones belong to the 5 elements that manifest throughout the universe – earth, air, fire, water and ether, also
 known as akash or space. Our bodies are also made from those 5 elements, which are present in the heart
 chakra, starting with chakra 1 of the heart, which has the qualities of earth dominant. The other four elements
 exist here to a lesser degree. Chakra 1 is on the lower left side of the chest near the physical heart.
Chakra 2 is the soul chakra on the lower right side of the chest. It has the quality of
 space or akasha dominating. Chakra 3 is where the fire element dominates, on the upper left side of the
 chest. Chakra 4 is where the water element dominates, on the upper right side of the chest, and chakra 5 is at the
 throat and has the air element dominating. All of this is within the Heart Region or Pind Pradesh, and it
 is a vast region in itself.
Through the practice of Heartfulness, the first step is to purify and awaken these 5
 chakras of the Pind Pradesh so that consciousness can expand through this vast region.
What does this mean for us? One thing it means is that we learn to purify and master the
 feeling side of life. We can clear away the overlays of emotional distortion around the soul that color our
 perception, so that purity, wisdom and clarity become our natural state of being. We develop the confidence to
 listen to the heart. Our lives become simpler and purer.
<img class="w-100"
 src="https://cdn-prod-static.heartfulness.org/chakra1_d8b688711e.jpg?updated_at=2023-03-31T09:45:08.445Z" />

On this journey through the Heart Region, at chakra 1 we learn to work with our likes
 and dislikes, with the pull of our desires, including worldly worries, greed and jealousy, resentment and self-pity,
 sensuality and lust, guilt and shame. When we master these emotions, as a result of purifying and traversing chakra
 1, a natural feeling of contentment and lightness develops. The beautiful thing about the earth element at chakra 1
 is that it supports and allows everything. It is utterly accepting, without judgment. For instance, the earth will
 allow a murder to take place and when it does there is no earthquake. The earth does not swallow up the murderer. We
 walk on Mother Earth and she tolerates our weight. We can create a beautiful garden or burn the garden, and all is
 witnessed by the earth. She tolerates us. She accepts us. She is like a mother to us.
When a person develops this quality, at its pinnacle that person becomes like a mother,
 becoming so loving and accepting of everything.
<img class="w-100"
 src="https://cdn-prod-static.heartfulness.org/chakra2_4dcc0d07d4.jpg?updated_at=2023-03-31T09:46:03.459Z" />

Chakra 2 is the spiritual heart. At chakra 2 we experience the feelings of peace,
 lightness, stillness, and the bliss of the soul. Compassion reaches its zenith here. At first it is difficult to
 integrate this experience with daily life, as the feelings are so enticing that all we want to do is meditate and
 stay in that state of peace. On one side, there is immense calmness and peace, and on the other side a very subtle
 level of yearning to move onwards. Gradually, as we journey through chakra 2 and balance chakras 1 and 2, we learn
 to be both grounded in the earthly plane and soar in space at the same time. We start to integrate matter and spirit
 in our lives.
This creates our base for moving onwards to the upper chakras in the chest area where we
 encounter the other elements – fire, water and air. Fire is vital energy, and at chakra 3 we dive deeper into this
 element.
<img class="w-100"
 src="https://cdn-prod-static.heartfulness.org/chakra3_b69cfbf719.jpg?updated_at=2023-03-31T09:46:59.393Z" />

Fire purifies. When you see gold ore heated up it is purified to produce gold. If you
 heat ice, what happens? It melts – it becomes water, which then becomes steam, powerful enough to move locomotive
 engines. Let’s focus on these two principles of fire: purifying and melting. What is the solidity that melts in us?
 When we interact with people, sometimes we are vibrant and feel like moving and at other times we don’t feel like
 doing anything, we are frozen. It is just this. When the fire of love is there, we can move easily because love
 makes things easier and better. It is difficult to move around with complexities and heaviness.
Fire has another quality. Even when you keep a match or a lighter pointing downwards,
 the fire will always rise upwards. Our love, the fire of love, must ascend. When we talk of ascension we always talk
 of divinity. Love connects us with our Source and with the Guide who is leading us to our Source, and so love
 facilitates our march to freedom.
At chakra 3 we learn to use love and anger so that both are transformative guiding
 emotions for the onward journey. Anger in its pure form is also for our benefit, as it alerts us to the fact that
 something is wrong, and reminds us to change our tendencies and behaviors to continue on the right path. As we feel
 the inner friction we know something needs refining.
So at this chakra, the purifying effect of fire helps us to transform so that we evoke love
 in others. What is being transformed in us? The worst in us is being transformed; things like hatred. It is
 transformed into love, and that’s what helps us to ascend. Fire helps us to melt our heart. Here true devotion
 develops and true love develops. We don’t have to pretend to be in love, as we cannot help but love. Love becomes
 our very nature.
When anger and love are directed elsewhere, when their focus is outwards towards other
 people and things, these two emotions can drag us into entanglements and complexities, creating a diversion and
 causing emotional turbulence. That is not to say we should not love in a worldly sense, or that we should not
 utilize anger to improve ourselves in a worldly sense, but it is important to keep the field of consciousness clear
 and pure, as opposed to muddying it with turbulent emotions. Hence we have the process of cleaning in Heartfulness –
 to refresh and rejuvenate the field of consciousness, to purify the subtle body on a daily basis.



<hr />

<h4 style="text-align: center;">In our journey through the Heart
 Region, we purify feelings. 
 Each one has its purpose and we learn how to use them 
 constructively for our onward evolution. 
 Once we have traversed the chakras in the Heart Region, 
 the journey then continues into higher and higher realms. 
 To go further, the important quality that we need is generosity.
</h4>

<hr />
<img class="w-100"
 src="https://cdn-prod-static.heartfulness.org/chakra4_85dba9138f.jpg?updated_at=2023-03-31T09:49:30.543Z" />

Moving to chakra 4, what does the water element evoke in us? Water has a very soothing
 and tranquil effect. It refreshes our mind and soothes our heart. The state that we experienced with fire, always
 restless to love, now becomes quieter. The intensity of love is reduced considerably. Love becomes like a deep
 flowing river towards the Source. It is less expressive and more inwardly transporting. The emotional excitement of
 love found at chakra 3 is ennobled when it combines with the water element and becomes subtler.
Strength develops from within as love flows deeper, and this manifests at chakra 4 as
 courage and confidence in everything that we do. Courage is very beneficial when a healthy level of humility and
 concern for others is present, but when it is reckless and ego-driven it can be destructive.
At chakra 4 we also experience and learn to master fear. Let’s say you are all alone on
 the ocean and there are thirty-foot waves, you will feel afraid. Fear balances courage, preventing us from doing
 things that could be reckless. It keeps us on track, if you like, in its pure form. But when it is weighed down with
 impressions, fear can become negative and crippling.
<img class="has-img-center"
 src="https://cdn-prod-static.heartfulness.org/chakra5_9b2aac8667.jpg?updated_at=2023-03-31T09:51:02.307Z" />

Chakra 5 is dominated by the air element, and has qualities of lightness, clarity and
 intelligence. Air is always in flux – we don’t know which direction it is heading. In the same way, our mind, our
 moods, our emotions also keep on fluctuating. At chakra 5 there can be a lot of illusion. When heaviness or
 emotional turbulence exists in the heart, the air element manifests this confusion and illusion. When confusion is
 present, it means that we must pause and wait until the confusion has shifted and the heart is able to truly guide
 us with clarity.
In our journey through the Heart Region, we purify all these feelings. Each one has its
 purpose and we learn how to use them constructively for our onward evolution. Once we have traversed the chakras in
 the Heart Region, the journey then continues into higher and higher realms. To go further, the important quality
 that we need is generosity. Generosity of heart is able to drop the differences, the opposites or the
 dwandwas, and is able to discern things with just the right perspective.

Transcending this Pind Pradesh means going beyond this earthly plane of
 existence to the Mind Region, and finally beyond the Mind Region to the Central Region. We will explore these
 regions next time in the quest to understand more of the march to freedom.


<hr />
<h4 style="text-align: center;">Article by DAAJI</h4>
<hr />

The march to freedom - part 1

<hr class="vertical-space1" />
<h3 style="text-align: center">
 ASHTANGA YOGA SERIES
</h3>
<hr class="vertical-space1" />

 <img
 class="lazyload has-img-center"
 src="https://cdn-prod-static.heartfulness.org/ashatangayoga_asana_img_bb4cd0bf24.jpg?updated_at=2023-03-31T10:17:01.694Z"
 />

<hr class="vertical-space1" />

 What if someone told you there was a simple set of practices that could
 help you manage every aspect of your daily life, and at the same time take
 you to a level of human potential beyond your wildest imagination? Would you
 be interested? Most people would at least be curious.


 That is in fact an accurate explanation of the practices of Yoga, but most
 people don’t realize it. Yoga includes a holistic set of practices for
 overall self-development and the well-being of the body, mind and soul. A
 few thousand years back, the great sage Patanjali compiled the current yogic
 practices of that time into a simple framework consisting of eight parts or
 limbs, and that framework is still used today. It is known as Ashtanga
 Yoga.


 But the practices of Yoga have evolved since Patanjali was alive, in
 response to the needs of the time and especially during the last 150 years.
 So in this series DAAJI explores each limb of Yoga in the light of the
 modern day yogic practices of Heartfulness. He shows us how to integrate
 inner spiritual practices with living in the world and refining our
 personality, so as to create that true state of Yoga – skill in action and
 integration of the spiritual and worldly as aspects of life.

<hr class="vertical-space1" />
<h3 style="text-align: center">
 ASANA
</h3>
<hr class="vertical-space1" />
<h4>
 Asana is the third of Patanjali’s eight limbs of yogic practice.
 DAAJI explains the role of Asana in Yoga,
 how the physical steadiness of Asana helps us to create inner steadiness, and
 how the yogic science of Asana is also helping people worldwide to maintain
 health and well-being.
</h4>
<hr class="vertical-space1" />

 This third limb of Patanjali’s Ashtanga Yoga is probably the most popular and
 also the least well understood today. When we think of
 Asanas, many of us will visualize Hatha Yoga exercises at the local
 gym or yoga studio, but there is much more to understand about
 Asanas than this.


 The word Asana comes from the Sanskrit root as, which means ‘to sit’:
 the original Asana was the sitting pose for meditation. The purpose
 of Yoga has always been union or oneness with the infinite, so the main focus
 in yogic practice is meditation, and through meditation union. It is in this
 context that Patanjali defined and described Asana in the following
 three Sutras:


 2.46: Sthira sukham āsanam. 


 Sthira means steady, stable; sukham means comfortable,
 relaxed; 
 asanam means posture or sitting position. 
 So that sitting position which is steady and comfortable is
 Asana.


 2.47: Prayatna shaithilya ananta samapattibhyam. 


 Prayatna means tension or effort; shaithilya means relaxing
 or loosening; 
 ananta means infinite, endless; 
 samapattibhyam means bringing the attention to and merging with. 
 So Asana comes through relaxing efforts 
 and allowing consciousness to merge with the infinite.


 2.48: Tatah dwandwa anabhighata. 


 Tatah means thus; 
 dwandwa means the dualities or pairs of opposites, 
 such as light and dark, right and wrong; 
 anabhighata means without impact or freedom from suffering. 
 So through Asana we become free from the impact 
 of the dualities of heat and cold, pleasure and pain, etc.


 When we summarize what Patanjali said about Asana, it is this: find a steady
 and comfortable sitting posture, so that you can relax your efforts and allow
 your consciousness to merge with the infinite, and you will become free from
 the impact of the dualities of existence. This is the purpose of
 Asana.


 Swami Vivekananda explained the role of Asana further: in order to
 meditate every day, find a posture in which you can remain for a long time. It
 should be an easy posture, and it need not be the same for everyone. What
 matters is that it should allow the flow of energies through the system.


 In his book, Raja Yoga, Swamiji described how a good deal of activity
 goes on in the body when we meditate. “Nerve currents will have to be
 displaced and given a new channel. New sorts of vibrations will begin, and the
 whole constitution will be remodeled, as it were. But the main part of the
 activity will lie along the spinal column, so that the one thing necessary for
 the posture is to hold the spinal column free, sitting erect, holding the
 three parts – the chest, neck and head – in a straight line. Let the whole
 weight of the body be supported by the ribs, and then you have an easy natural
 posture with the spine straight.”


 This may be the first ever description of neuroplasticity arising out of
 meditation. Swamiji described the process of neuroplasticity not only in the
 brain, but in the central nervous system, and especially the spinal cord from
 the chest up to the head and brain, the regions encompassing the chakras of
 the Heart and Mind.


 Swamiji also guided us on how to maintain this alignment of the spinal column
 and the brain: “Say to yourself that you are firmly seated, and that nothing
 can move you. Then mention the perfection of the body, bit by bit, from head
 to foot. Think of it as being clear as crystal, and as a perfect vessel to
 sail over the sea of life.” The main thing is to leave the body free, holding
 the chest, shoulders and head straight, so that you do not feel the body at
 all. When you go beyond the physical, you will lose all sense of the body,
 pleasure and pain. Afterwards you will feel so rested. It is the most perfect
 rest you can give the body.


 <img
 class="has-img-center lazyload"
 src="https://cdn-prod-static.heartfulness.org/Siddhasana_img_afd203830a.jpg?updated_at=2023-03-31T10:19:35.304Z"
 />


 The best postures for meditation are thought to be the cross-legged postures,
 such as Siddha-asana, with both hands resting on the thighs, and
 Padmasana, the lotus position. Ram Chandra of Shahjahanpur explained
 the philosophy behind the cross-legged position: if we are to return to our
 origin through meditation, contracting our existence into nothingness, then it
 is helpful to adopt a similar physical position of contraction or withdrawal.

<hr />
<h5 style="text-align: center">
 The best postures for meditation 
 
 are thought to be the cross-legged postures, 
 such as Siddha-asana, 
 with both hands resting on the thighs, 
 
 and Padmasana, the lotus position.
</h5>
<hr />

 He said: “The contraction always starts from below and proceeds gradually
 upwards because of its upward tendency. Therefore, in order to go upwards he
 must start contracting from below. The form would only be to bring his legs
 and the allied parts to one pose and to keep them steady. In whatever way it
 might be done, the form would finally be that of Asana. It is
 essential because it paves our way to the Ultimate. The posture must always be
 the same. The reason is that in this way he gets associated with the great
 Power, the very thing he takes up in the beginning for the attainment of his
 particular objective. Thus the form which is associated with Reality helps him
 a good deal in his primary initiation.


 “Performing meditation in an upright sitting pose has been thought to be most
 advantageous from very ancient times, because in that position the flow of
 divine grace descends straight upon the seeker. If seeker sits crookedly or in
 an unsteady pose, the flow of effulgence will necessarily be impeded or
 disturbed. The seeker will thus be deprived of the full benefit of the
 descent. Therefore, in order to get the greatest spiritual benefit, one must
 sit in a proper steady pose.”


 But this aligned sitting position is not just so that we receive the flow of
 divine grace. This steady comfortable pose is also important for physical
 well-being. Our heads are heavy – even when they are balanced lightly on top
 of our necks they weigh around 5 kilograms. Now, what happens when we become
 deeply absorbed in meditation with Transmission and we lose consciousness?
 Sometimes our head will fall so far forward that it lands on our chest, and in
 that position it can put up to 27 kilograms of strain on the neck and
 shoulders. Imagine what that does over time to the back, neck and central
 nervous system! So it is important to stay upright, steady and balanced in a
 relaxed way during meditation.


 To keep the head balanced lightly on the neck and shoulders during meditation
 requires a strong consciousness. For that we need to meditate. So everything
 is interlinked – the physical, mental and spiritual. Even to sit in a
 comfortable, steady Asana during meditation, we have to sharpen our
 consciousness.


 When the ancient Rishis meditated to attain a state of oneness with God, they
 soon learnt that the body also needed to be cared for and exercised. Sitting
 in meditation all day would not allow them to stay healthy, so they developed
 other postures that could be done throughout the day while they remained
 meditative. That way they could continue to meditate while also improving
 immunity, respiration, blood circulation, muscle tone and joint flexibility.
 And so the physical practices of Hatha Yoga evolved.


 But are they just physical exercises? The legendary Yogacharya, B.K.S. Iyengar
 once said, “You must do the Asana with your soul. How can you do an
 Asana with your soul? We can only do it with the organ of the body
 that is closest to the soul – the heart. So a virtuous Asana is done
 from the heart and not from the head. Then you are not just doing it, but you
 are in it. Many people try to think their way into an Asana, but you
 must instead feel your way into it through love and devotion.”


<hr />

<h5 style="text-align: center">
 When the ancient Rishis meditated 
 to attain a state of oneness with God, 
 they soon learnt that the body 
 also needed to be cared for and exercised. 
 Sitting in meditation all day 
 would not allow them to stay healthy, 
 so they developed other postures 
 that could be done throughout the day 
 while they remained meditative.
</h5>

<hr />


 Asanas are effective when the heart, mind and body work in unison.
 Each movement is performed slowly with a heightened consciousness of what is
 happening. If Asanas are practiced with a meditative mind, there will
 be many advantages, not just physical ones.


 Asanas maintain the flexibility of the spinal vertebrae, and this is
 important for healthy movement and is the key to the body’s overall
 plasticity. In yogic terminology, this leads to the free flow of energy along
 the spinal column. And what do we do with that free flowing energy? It is
 drawn inwards in Pratyahara, the fifth limb of Patanjali.
 Asanas also stretch and tone the fasciae, the connective tissue that
 is found throughout the body. The fasciae hold the muscles together in the
 correct place, separate them so they work independently of each other and
 provide a lubricated surface so that the muscles move smoothly.


 As the field of Hatha Yoga continues to expand and develop, there are so many
 Asanas being taught today. Here are seven common ones, along with
 some of the health benefits they offer, just to give you a taste of how the
 yogic science of Asanas has evolved:

<hr class="vertical-space1" />

 <img
 class="has-img-center lazyload"
 src="https://cdn-prod-static.heartfulness.org/Tadasana_img_65b852699f.jpg?updated_at=2023-03-31T10:21:29.121Z"
 />


 Tadasana is for general
 stretching and for blood circulation in the body. 
 It also helps with knee pain, calcium deposits such as spurs, and cramps. 
 It increases balance, both physical and mental. 
 It is also good for Alzheimer’s and other forms of dementia.


<hr class="vertical-space1" />

 <img class="has-img-center lazyload"
 src="https://cdn-prod-static.heartfulness.org/Veerabhadrasana_img_1_dbf6c24502.jpg?updated_at=2023-03-31T10:24:36.465Z"
 / >


 Veerabhadrasana is for
 the neck, shoulders and backaches. 
 It also helps with chest expansion, asthma, and cancer (as oxygen levels go
 up). 
 It improves confidence.

<hr class="vertical-space1" />

 <img
 class="has-img-center lazyload"
 src="https://cdn-prod-static.heartfulness.org/Parsva_Uthanasana_img_37f4106175.jpg?updated_at=2023-03-31T10:27:43.132Z"
 />


 Parsva Uthanasana
 aids digestion and improves the flexibility of the back 
 and of the hamstring muscles. It brings calm and a purpose.

<hr class="vertical-space1" />

 <img
 class="has-img-center lazyload"
 src="https://cdn-prod-static.heartfulness.org/Dvipada_Pitham_img_3e0ca34818.jpg?updated_at=2023-03-31T10:28:45.663Z"
 />
 
 Dvipada Pitham is for
 blood pressure management, 
 both low BP and high BP (but with some variation). 
 It also helps relieve headache, as well as toning the back, knees, shoulders
 and calf muscles. 
 It supports balance and confidence.


 <img
 class="has-img-center lazyload"
 src="https://cdn-prod-static.heartfulness.org/Jataraparivritti_img_13d589e04f.jpg?updated_at=2023-03-31T10:30:34.204Z"
 />


 Jataraparivritti works on
 the digestive system and cleanses the body of impurities.

<hr class="vertical-space1" />

 <img
 class="has-img-center lazyload"
 src="https://cdn-prod-static.heartfulness.org/Mahamudra_img_c21fcf9e86.jpg?updated_at=2023-03-31T10:31:33.729Z"
 />
 
 Mahamudra opens the
 pelvic region, and is good for reproductive health. 
 It supports concentration and calms the mind. Is excellent for pregnant women.

<hr class="vertical-space1" />

 <img
 class="has-img-center lazyload"
 src="https://cdn-prod-static.heartfulness.org/suryanamaskar2_img_f1e17cf127.jpg?updated_at=2023-03-31T10:33:02.645Z"
 />
 Suryanamaskar helps to
 manage diabetes and thyroid problems. 
 It brings confidence and activates the whole nervous system.

&nbsp;

 The most important thing to remember is that Ashtanga Yoga is a complete
 package. It was not designed for us to pick and choose any of the eight limbs
 at whim. To really benefit from Asana, the soul, heart and mind must
 be very much involved. You can start anywhere, but if you are serious in your
 wish to grow, the rest will eventually follow.

<hr class="vertical-space1" />
<hr />
<h4 style="text-align: center">Article by Kamlesh Patel (Daaji)</h4>
<hr />

Asana

<h4 class="text-justify">In this issue, KAMLESH D. PATEL explores a different facet of the evolution of consciousness. He writes of love, transmission and the need for connection and communion along the way.</h4>
&nbsp;


<h4 class="text-center">THE SCIENCE OF SPIRITUALITY</h4>
<h3 class="text-center">Evolution of Consciousness Series</h3>
&nbsp;


What do most people want more than anything else in the world?
If you examine the research about this question, you will find a number of answers, including happiness, peace, trust, appreciation, freedom, money, etc., but the most fundamental of all is love. Love is the center of life. Most poetry is created in the name of love, most music, art and film. “God is love,” “Love conquers all,” and so on. All great mystical teachers have extolled the importance of love. All the great saints have loved God and loved humanity. The Buddha did not speak about love, but one of his most famous statements is that he would keep coming back again and again until every human being is liberated. Is this not love?
In this series we have focused on the evolution of consciousness and the other subtle bodies, as a result of doing a spiritual practice. So how does love enter into this domain of the science of spirituality?
<hr>

<h5 class="text-center">In fact it is only love that can propel us 
to the end of this journey of expansion of consciousness, 
with all its ups and owns.</h5>
<hr>
It is vital to understand, because in fact it is only love that can propel us to the end of this journey of expansion of consciousness, with all its ups and downs. Of course it is possible to go part of the way without love, just by wanting to grow individually, and even for that you need enough interest to commit to the process. But to reach that state of stillness, the center of our being, love is essential. Love makes the path smooth.
Let’s take a worldly analogy. Marriage. What happens in a marriage where there is no feeling, no love for the other? Is it easy to accept the foibles and funny habits of another person at close quarters if there is no love? In contrast, what happens when we love? Even the faults of the other person seem so adorable. We accept so much more when love is there. It softens the way forward. Love overcomes obstacles with ease.
In a marriage or partnership, love brings connection and eventually communion and oneness. We are genuinely interested in the well-being of the other person. We put them first, we care about how they are feeling, what happens to them, and support them in all ways. We feel their feelings and know their thoughts. We finish each other’s sentences and respond to each other’s needs instantaneously. You have probably seen elderly couples who have been together a lifetime, who are so merged together that they understand each other completely without saying a word.
With motherhood, the state of connection and communion moves to an even more profound level; the feeling of giving defines a mother’s relationship with her children. Giving is the quintessence of motherhood. ...

<h4>Read the complete article in Volume 2, Issue 2
</h4>
<h4><a href="//www.heartfulnessmagazine.com/subscribe/" target="_blank" rel="noopener noreferrer">SUBSCRIBE &amp; DOWNLOAD</a></h4>
<hr>
<h4 class="text-center">Article by KAMLESH D. PATEL</h4>
<hr>

Life in life

<h5>KAMLESH PATEL continues with the ultimate journey to freedom. In this issue he takes us further into a whole new
 realm of experience, the road less traveled.</h5>

<h4 style="text-align: center;">THE SCIENCE OF SPIRITUALITY</h4>
<h3 style="text-align: center;">Evolution of Consciousness Series</h3>

In part 1 we explored the evolution of our consciousness through the chakras of the
 region of heart – those associated with our physical existence on this Earth. After mastering these five chakras we
 then move on, expanding our consciousness into the region of mind, also known as the region of the Super-Mind of
 God. To step into this region, there is one important pre-requisite: we first must embody that generosity of heart
 that emerges as we purify the heart and master the emotions of worldly life.
In this new realm we experience a different level of freedom; we are free from the cycle
 of birth and death. In other words, we transcend the need for reincarnation, and this is commonly known as
 liberation. Our consciousness is free to soar in a completely new way, and actually we go beyond consciousness to
 the potentiality that creates consciousness. The soul has passed through its first great rite of passage on its way
 back home to the Source.

<div class="text-center">
 <img class="has-img-center"
 src="https://cdn-prod-static.heartfulness.org/chakra6_97497b8f44.jpg?updated_at=2023-03-31T11:48:18.612Z" />
</div>

So let us now continue on our journey and see where it takes us. This new realm of mind
 is beyond dualities, dwandwas, of everyday physical existence, and yet it is always there behind everything
 we do in daily life. We continue our journey by entering the Cosmic Region, also known as Brahmanda Mandal
 and Virat Desh, which starts at chakra 6 between the eyebrows. This is such a vast region that normally
 thousands of years would not be long enough to traverse it, what to say of its grandeur. Here we feel holiness and
 piety, and become conscious of every power that is present.
The Cosmic Region is the storehouse of the inexhaustible energy that supplies power to
 the earthly plane and keeps our material life going. When we journey through it, we feel immense power similar to
 that of electricity throughout our whole being. We feel electrified.
Here the movement we find is that of expansion and contraction, multi-directional and
 multidimensional movement. Our mind expands, and we develop the quality of limitlessness. Our consciousness expands
 in a 360-degree manner. Our expansion here continues until we realize that we are expanded all over the world. The
 universe seems too small for us as we develop a corresponding expansion within ourselves.
It is at this stage in the journey that the Guide’s role becomes so important, because
 how can a liberated soul, a purified soul, remain in a body unless that body is also purified? The Guide helps us to
 purify each cell. How does this happen? It is a matter of experience, and I hope you will all practice and see for
 yourself.

<div class="text-center">
 <img class="has-img-center"
 src="https://cdn-prod-static.heartfulness.org/chakra7_219b089aaf.jpg?updated_at=2023-03-31T11:50:19.394Z" />
</div>

Within this Cosmic Region we find chakras 6 and 7, and the first half of chakra 8.
 Chakras 6 and 7 are almost intertwined, forming a figure 8, with the lower circle (chakra 6) smaller than the upper
 circle (chakra 7), and the lower circle slightly in front of the upper circle. Chakra 7 is the storehouse of the
 great powers, and chakra 6 is the place from which power is distributed.
Certain traditions advise meditation at chakra 6 between the eyebrows, and even in the
 Bhagavad Gita Lord Krishna advises Arjuna to meditate at this point. The reason is very specific: Arjuna was a
 warrior during the Mahabharata war. He had been wavering on the battlefield, and in order to fight he needed
 strength and energy. The Cosmic Region is all about power and Arjuna needed power.
But we are not going to war. We are leading a family life and for that we need love,
 understanding, compassion and empathy – all qualities of the heart. Later in the Gita, Krishna says that the Divine
 resides in the heart of all beings. This is a big hint for those who seek Realization. The need of the hour is to
 meditate on the heart.

<div class="text-center">
 <img class="has-img-center"
 src="https://cdn-prod-static.heartfulness.org/chakras_part2_1eca14bea3.jpg?updated_at=2023-03-31T11:51:33.406Z" />
</div>

I have given the name Durvasa to chakra 7 because Durvasa was a character in the
 Mahabharata epic who was enormously powerful and prone to fits of rage during which he would curse people. Because
 of the enormous power prevailing in this region, we can become careless at times. When someone annoys us, we may
 lash out because we have power at our command. But we don’t have to become like Durvasa if love backs our spiritual
 journey, and as a caution I have given this name so that we are aware of the possibility. Powers will be there, but
 the Guide is also there to protect us. Even then, we need to be alert to the way we treat others.
If we are sensitive, we will discover the presence of those great powers that govern
 various parts of the universe, but such powers are not for us to enjoy for ourselves. They are made available for
 the universal good, for universal peace not individual peace, and for the welfare of all.
Reaching chakra 7 produces a very pleasant feeling of ecstasy. It feels as if we have
 reached the destination, and it is so charmingly attractive that often even the most sincere seekers will come to a
 halt. The Guide then has to take us forward. The condition of chakra 7 is seemingly marvelous, but for a true yogi
 it is child’s play.
The Cosmic Region is where we are really able to transform our character from reactive
 to responsive. Responsiveness arises from a pure heart and a balanced mind. Transmission tunes the mental tendencies
 and changes the intentions of the heart. Here, the lower self becomes the universal Self, moving from selfishness to
 selflessness.

<div class="text-center">
 <img class="has-img-center"
 src="https://cdn-prod-static.heartfulness.org/chakra8_72bfa81972.jpg?updated_at=2023-03-31T11:52:34.714Z" />
</div>

With interest and the help of a capable Guide, we then proceed to chakra 8. The first
 half of this chakra is within the Cosmic Region, and the second half is the Supra-Cosmic Region, also known as the
 Para-Brahmanda Mandal. Para means ‘above’, so we transcend the Cosmic Region within this chakra
 and feel a sort of freshness like that which a sun-stricken person feels on taking a cool bath in summer.

Having transcended the Cosmic Region, we are no longer enamored of the powerhouse
 associated with chakra 7, because we realize the worthlessness of accumulating power. We start to dance to a
 different tune – that of refining and transcending anything to do with power, and of course that means the ego.
 Instead, we become enamored of humility and wish to surrender to what is higher than ourselves, as we understand
 that we will only continue on our journey to higher realms with a supplicant heart.
We often hear that the world is maya, illusion, and here at chakra 8 we feel
 that state, so we lose interest in unnecessary things. This renunciation is not forced or imposed, but totally
 natural. The world no longer remains a playground, and we feel that it is like a dream. Everything here feels very
 light. Thought loses its weight and we begin to enjoy peace and settledness. Here peace has a different frequency to
 the peace we experienced at chakra 2 in the heart. It is more sublime, but only the seeker who feels restlessness
 for realization of the Ultimate within this peace can master this point. We require a restless heart that is willing
 to forgo the peace of chakra 8, in order to continue onwards.

<div class="text-center">
 <img class="has-img-center"
 src="https://cdn-prod-static.heartfulness.org/chakra9_ca763f4ca2.jpg?updated_at=2023-03-31T11:53:45.300Z" />
</div>

Then we move to chakra 9, and the new region into which we enter demands a higher level
 of submission, a higher level of surrender. In Sanskrit, surrender is known as Prapanna, the name of this
 region. The 9th chakra is all about surrender and humility, as symbolized by Lord Krishna surrounded by cows and
 Lord Jesus Christ with a little lamb in his arms. The lamb is very comfortable there, and that becomes our state
 too. In that prayerful humble state a vision of Divinity is always present in our heart, so all around we see
 Divinity.
We have come to terms with the world, and feel neither attraction nor aversion. We
 remain fully surrendered, just as Hanuman did with Lord Rama in the Ramayana, and like the cows of Krishna and the
 lamb of Christ. The name ‘Hanuman’ reflects his nature: maan means ‘honor and respect’, and
 hanu means ‘without’. He demanded no respect, no honor. So I have named this point after Lord Hanuman. The
 9th chakra is about more and more of the Lord, and less and less of the individual self.

The heart gains enormous purity. Real attachment starts here, every moment remains
 pregnant with His being, and we regret any moment that is spent away from this communion. In fact, that is the
 original meaning of sin: separateness from that noble communion with the Lord. We remain naturally absorbed in the
 Lord, without effort, and rest in a state of surrender.
There is also no illusion when approaching Divinity at this stage. We face circumstances
 with courage, respect and reverence, and any feelings of dislike or hatred are too remote to worry about. The play
 of ego in these higher realms can be very torturous, but if we resolve it we are granted extraordinary bliss. And we
 can only resolve it once we have started merging with the Ultimate.
At this stage, if we even consider ourselves to be a notch higher than anyone else we
 are thrown into darkness, and realize that nothing can punish us more than our own conscience. And to even think
 about achievement or talk about our association with the Beloved feels arrogant and vain. The breeze of divine
 consciousness starts flowing. The feeling of the supremacy of the Lord is drowned in love. There is a perfect sense
 of naturalness. Reverence towards the Lord simply takes hold.
At this chakra, our thoughts and will are synchronous with those of our Guide, and we
 feel completely dependent upon him, in osmosis with him, and our love for him is intense. The world appears as
 neither real nor unreal. Our individual consciousness merges with our Guide’s consciousness.
In our day-to-day life we ask ourselves, “How would my Lord feel if I do this or don’t
 do this, if I think this or behave like that?” We become extra sensitive in this way at the 9th chakra, so imagine
 the level of etiquette and reverence that is required now to journey to the 10th chakra, which is where the Lord
 prevails. In reality the preparation for such an attitude of ‘let thy will be done’ begins in the very early stages
 of the spiritual journey. Such is the need for a strong foundation based on faith.
Chakra 9 is all about surrender to the Lord, whereas at chakra 10 that changes to
 extreme proximity to the Lord. We move into a new region, and a game is going on here in which the extent to which
 we surrender is the extent to which the Lord prevails in us. We oscillate between our own presence as a devotee and
 His total presence. This oscillating condition is a region in itself known as Prapanna- Prabhu.
As we move through this region, we start feeling that we are one with the Lord, and
 there is no difference between us. Everything that He possesses is ours. It is not that we own the world but it is
 like being a prince: all the things in the palace belong to the king, yet we feel them to be ours too. Similarly,
 there is no feeling of separation. Eventually the Lord emerges supreme in this oscillating game, and we continue on
 to the next region of Prabhu.
The Lord’s presence is so profoundly felt here and there is intimacy beyond belief. If
 we raise our hand we feel that it is the Lord’s hand; we see through the Lord’s eyes. It is a beautiful state. And
 yet another beautiful thing happens. Since we have become so identical with the Lord and with our Guide, we are able
 to spread the Lord’s vibrations, the Guide’s vibrations. We become vehicles like sandalwood. What does sandalwood
 do? Whenever wind passes through the sandalwood forest, the fragrance of sandalwood spreads everywhere. Something
 similar happens to us as we remain absorbed in God.

<div class="text-center"><img class="has-img-center"
 src="https://cdn-prod-static.heartfulness.org/chakra10_6de96fae7e.jpg?updated_at=2023-03-31T11:54:54.074Z" />
</div>

A stage comes when the Lord merges in us, and so the vibrations of the Lord emanate from
 us. That is the beauty of the 10th chakra. And yet we tend to become more and more restless. We will explore this
 restlessness and the rest of the spiritual journey in the final article about our march to freedom in the next
 issue.


<hr>
<h4 style="text-align: center;">Article by KAMLESH PATEL</h4>

<hr>

The march to freedom - part 2

<h4>What is meditation? DAAJI explains why meditation is not really about thoughts. It takes us much deeper into the realm of feeling, and further beyond to the part of ourselves where we truly experience our inner being.&nbsp;</h4>Meditation is often defined as thinking continuously about one object of thought. We often get stuck on this definition, however, and lose the real purpose of meditation. Meditation must reveal the true nature of that object upon which we are meditating. Such revelation comes not as a thought, but as a feeling. Therefore, meditation is a process in which we shift from thinking to feeling. It is a journey from the complexity of mind to the simplicity of heart. It is for this reason that most methods of meditation involve the heart.Though we can easily remember an image or an idea, it is difficult to recollect a feeling.<img src="https://cdn-prod-static.heartfulness.org/meditation_1_67812f48ed.jpg">Have you ever tried to recollect the taste of a meal you had many years back? You may vividly remember the place where you ate. You may even remember its ambience, but the actual taste of the food can never be retrieved. Why? It is because feeling is always in the present, in the now. Therefore, we cannot be happy with the feeling of a good meditation from eons back. Of course, the memory of a great revelation in meditation is good, but it is akin to someone who hits the jackpot once in his lifetime and is a beggar for evermore. The feeling we derive in meditation must become a permanent affair.Yet, even feeling has its limitation. The heart is never truly satisfied with feeling. At some point, feeling becomes a burden, whether it is the feeling of pleasure, of joy, or even of bliss. Feelings are difficult to handle. In true meditation, we enter into absolute nothingness, a complete void of experience.&nbsp;<hr>Photography by RASMUS MOGENSEN<hr>

Meditation

<figcaption>Happy Young Family Having Fun on Beach at Sunset</figcaption><hr class="vertical-space1" />
 <h4 style="text-align: center">
 We often think of our ‘potential’ as referring to the capacities we have
 in worldly life – how much we can achieve, how much we can improve, and
 what we have not explored about ourselves. But there is another aspect of
 potential. Spiritual science tells us that potentiality lies at the base
 of consciousness; that consciousness is just like a toy for children to
 play with. Through the spiritual journey we expand into the realm where
 consciousness assumes its true form. We are searching for the equivalent
 of the mother tincture from which medicines are prepared; we are searching
 for the potentiality from which consciousness is prepared.
 </h4>
 <hr class="vertical-space1" />
 <hr class="vertical-space1" />
 
 <img
 alt="space_img"
 class="has-img-center lazyload"
 src="https://cdn-prod-static.heartfulness.org/space_img_b84b071245.jpg?updated_at=2023-03-31T13:08:52.318Z"
 />
 
 <h4 style="text-align: center">
 What does it mean to utilize the potentiality from which consciousness is
 prepared? The realm of potentiality is the cosmic realm, where everything
 is possible before it manifests in the world. So those liberated souls who
 can journey in the cosmic region are able to utilize both consciousness
 and potentiality any way they like. Their human potential has moved into
 multiple dimensions and more of the spectrum of consciousness has opened
 up. Everything becomes potentized. Imagine how much more alive this state
 of existence is!
 </h4>
 <hr class="vertical-space1" />
 <hr />
 <h4 style="text-align: center">Article by Kamlesh Patel (Daaji)</h4>
 <hr />

Consciousness & potentiality

Generosity in the workplace

<h4 style="text-align:justify;">KAMLESH D. PATEL introduces the most important feature of Heartfulness: transmission. It is not something new, having been around for thousands of years, but like any other transfer of energy, it is the quality and potency that matter.</h4><hr><h3 style="text-align:center;">THE SCIENCE OF SPIRITUALITY</h3><hr>&nbsp;<h4 style="text-align:justify;">At this time in human history, we all have the opportunity to experience this life-transforming offering from the Source, wherever we are.</h4>Over the past few decades, meditation has acquired universal recognition for its numerous positive effects. Many methods of meditation are available and it is possible that all of them may be good. The Heartfulness meditation technique is also good, but what makes it unique is the addition of another element known as pranahuti, or yogic transmission. Yogic transmission makes meditation truly dynamic, and it is the real specialty of the Heartfulness method offered by Sahaj Marg.<hr><h4 style="text-align:center;">Yogic transmission makes meditation truly dynamic.</h4><hr>What is transmission? Transmission has been defined as the utilisation of divine energy for the transformation of man. Here we are not speaking of physical transformation, as our bodies are limited by our genetic makeup. For example, we might be able to gain or lose a few pounds, but we cannot change our height substantially. On the mental level, there are fewer limitations. We can all learn – some very easily and some with greater difficulty – but it is only on the spiritual level that there is infinite scope for growth. Transmission is the nourishment that allows such unlimited growth.If transmission is an energy that can bring about infinite growth, it must also be infinite. In the physical world, there is no such thing as infinite energy. The sun can blaze for billions of years, but eventually even it will burn itself out. Under <a href="https://heartfulness.org/magazine/transmission-can-transform-the-world-if-we-want-it-to" target="_blank" rel="noopener noreferrer">Einstein’s</a> famous equation, E=mc2, energy is always limited by the velocity of light and the finiteness of mass. But yogis have never been bound by physical laws. An adept meditator may be seated in one country, while the aspirant is seated in some distant place across oceans and mountains. Yet, the moment the adept triggers the transmission, the aspirant receives it wherever he or she may be. This is the common experience of so many meditators. If we merely think of transmission, it starts to flow instantly.<hr><h4 style="text-align:center;">The best way to understand transmission remains to experience it practically.</h4><hr>Even light cannot travel instantly. If a distance can be traversed in zero time, the velocity is infinite. Hypothetically, what would happen to Einstein’s equation if we were to substitute the speed of light with such infinite velocity? Inserting infinity into the equation means that the energy that comes to us would also be infinite, and its source would also have to be infinite. This is transmission.&nbsp;While the link between science and spirituality continues to be a source of debate and research, the best way to understand transmission remains to experience it practically. Trying to grasp transmission intellectually is like trying to understand the taste of strawberry ice cream intellectually. Is it possible to convey its taste in words to someone who has never tried it? You can explain all about sucrose, dairy proteins and the temperature at which milk freezes, but it would all be useless. In the end, you would probably say, “Just try it!”Add transmission to your individual spiritual or religious practice, faith or no faith, and you will experience a quantum shift in your inner experience from day one. I say faith or no faith, because faith is the result of the impact of some esoteric experience. Without such experience, belief remains unproductive and unfulfilling.<hr><h4 style="text-align:center;">Add transmission to your individual spiritual or religious practice, faith or no faith, and you will experience a quantum shift in your inner experience from day one.</h4><hr>You can use scientific experimentation to test the effects of transmission. First, meditate without transmission, using only the prescribed Heartfulness technique. Then, after a few minutes, meditate using the same technique, but with the assistance of an adept who meditates along with you. This expert can either be physically present with you or at a remote location. You can do this as many times as you like, as it will be replicable. This test will allow you to compare the difference between meditation without transmission and meditation then with transmission.For many people, the experience of receiving transmission is so convincing that no further proof or understanding is necessary. I invite you to experiment and experience it for yourself.<hr><h4 style="text-align:center;">Article by KAMLESH D. PATEL</h4><hr>

<h4 style="text-align:justify;">Last month, in Part 7, DAAJI explored the question, “Why should we want to expand our consciousness towards a higher destiny?” both from the individual perspective as well as for humanity as a whole. In this issue, he shares with us some of the outcomes of an expanded consciousness.</h4><h3 style="text-align:center;">THE SCIENCE OF SPIRITUALITY Evolution of Consciousness Series</h3>&nbsp;The purpose of life is to facilitate expansion of available consciousness to its fullest potential. This expansion eventually takes us to a state of lightness and joy, where the subtle body is pure, simple and refined, where there is no longer any separation between the heart and the mind – they are one, with the heart as the field of action for the mind and vice versa. This integrated, holistic state of being is known as Yoga. All the practices of Yoga are designed to bring about this state of oneness, or unity with the Source of all existence.In mystical or religious terms, this Source of all existence is given the name God or divinity. In science, it is called the absolute, ultimate reality or original state of existence. It is the Base on which everything exists, the substratum of the existence of the universe. Yoga unites the two fields of human thought, as Yoga deals with pure knowledge. Yogis of high calibre are able to do this based on their direct experience, and have described God in a scientific way. This direct perception is possible because of the expansion of consciousness that comes from yogic practice.For example, in physics, scientists speak of the space-time continuum, and yogis describe the same thing – the interplay of akasha and avakasha, the Sanskrit words meaning space and time.Here is a brief description by the great yogi of the 20th century1, Ram Chandra of Shahjahanpur:Before creation there was only ‘space’ all over. Thus the being of God (Isha) was a later development, and it took some time for its appearance. We see space as endless and eternal, so we conclude God as well to be eternal. Time followed after God had come into being. Thus space served as the mother of creation of God, and time was the negative state of it. Everything must have its end in Endlessness. Motion was also there in everything, however fine or invisible it might be. One might also ask, who created space, then? The only possible answer can be that the need for creation of God and of the universe led to be the cause of the existence of space. It is and shall ever be, and is therefore eternal. …If one develops within him the state of akasha, he has then reached the highest point … Akasha, or space, is the Absolute. It is not composed of particles, nor is there any action in it. It is perfectly pure and unalloyed. …Akasha is space, while avakasha is time – both widely different from each other. Time – the creation of space – may be taken as the grosser state of akasha. As a matter of fact the universe is the manifestation of time or avakasha, while God is that of akasha or space. …At the time when there was only the Absolute, and no creation, the question of time did not arise at all. When the thought of creation got enlivened in the Base, it was perfectly free from everything. It proceeded on and, due to the effect of motion, got transformed into power, with its tendency directed towards action. But for the action it must naturally stand in need of a field or base. Now the brief pause intervening the original thought and subsequent being, or in other words between cause and effect, was already there. This can appropriately be interpreted as ‘duration’ or ‘time’, and it served for the field of its action. Thus time, having merged into the power, got itself transformed into power, for further actions towards creation.As a general rule a thought when it becomes deep brings into effect something like a pause, which has a tremendous force. In the case of the Centre, the question of depth does not arise at all, because of perfect uniformity there. The idea of velocity of force, the direct action of the mind, was also absent there, since the Centre or the Ultimate Brahman, though Absolute, did not possess mind.Thus whatever existed between thought and action was power, which is termed as ‘time’. The same power we too got into our share but in accordance with our limited capacity. Now, in order to utilise this power we have to merge it in the greater power of the Centre, which is all and absolute… To my view, the science of physics cannot be taken as complete without a full knowledge of this great power which is in fact the root of all powers.This description was written in the 1940s, based on Ram Chandra’s direct experience of the relationship between space and time and the creation of the universe. His ability to perceive such knowledge directly was because of his highly evolved consciousness. He could just as easily penetrate matter and describe in detail the internal structure of an atom without any study of physics. Likewise, the great mathematician Srinivasa Ramanujan was able to perceive pure mathematical functions in nature through direct perception, which were later proved by western empirical methods.This capacity for direct perception can be developed by the three main yogic practices which were covered in Parts 2, 3 and 4 of this series.First is the removal of all of the complexities or impressions that we have accumulated by Yogic Cleaning, which is supported by Yogic Transmission. As a result, perception is purified. It is like looking through a still, clear pond to the substratum below instead of trying to see through murky turbulent water. There is clarity and discernment as a result of purifying the subtle body of all its complexities.<hr><h4 style="text-align:center;">Perception is purified. It is like looking through a still, clear pond&nbsp;to the substratum below instead of trying to see through murky turbulent water. There is clarity and discernment as a result of purifying the subtle body of all its complexities.</h4><hr>Second is the refinement of the functions of the subtle body – intellect, thinking and ego – so that consciousness can expand and evolve. Intellect matures to wisdom, thinking deepens to feeling and beyond, and ego lets go of its focus on ‘I’ to exist for the good of all. These changes happen through meditation with Yogic Transmission.Mathematically: Expansion of consciousness is directly proportional to the refinement of ego, intellect and mind. The heavier the burden of ego, the lesser the chance for consciousness to expand.Third is the connection of consciousness with the Source through the heart. This is a sign of expanding wisdom and is activated like a switch through the practice of prayer.Over time, by doing these three simple daily practices of meditation in the morning, cleaning in the evening, and prayer at bedtime, our inner capacities are awakened, including intuition from the subconscious and inspiration from the superconscious. We realize our true potential.Mainstream science today recognizes how little of our human potential we utilise, but has not been able to give us the tools for increasing that capacity. It is the scientists of the inner universe, the great saints, yogis and mystics of the world, who have shown us how to do this. Isn’t it interesting that these great beings have often described as unscientific!Actually the same has also been true in the world of the science of matter. Galileo Galilei is today considered to be the father of observational astronomy, the father of modern physics, the father of the scientific method, and even the father of science. Yet when he was alive he was put under house arrest for the last thirty years of his life for stating that the earth was not the centre of the universe. It is hard to believe today, but in the early 17th century he was proclaimed a heretic for his astronomical discoveries! Those who have been at the forefront of knowledge have often challenged the status quo. Thankfully, science is now starting to validate what yogis of caliber have long known as a result of expanded consciousness.<hr><h4 style="text-align:center;">When we ponder over&nbsp;the great scientific&nbsp; discoveries and yogic findings, the source of such research&nbsp;is always found&nbsp; in the overall relaxed state of the individuals.</h4><hr>When we ponder over the great scientific discoveries and yogic findings, the source of such research is always found in the overall relaxed state of the individuals. Let us recall the great discoveries of the Archimedes Principle, the fundamental principle of gravitation by Sir Isaac Newton, radioactivity by Madame Curie, the discovery of the structure of the benzene molecule and the double helix structure of DNA. Spiritual findings and scientific findings share the same source. They are not at all opposed or different in their approach.When we really go into them, so many spiritual practices will reveal their true scientific basis. It is only when we do not understand their significance that we become sceptics, which is unfortunate. It would be wonderful to peep into the scientific basis behind so many religious rituals which have found their place in the daily routines of many cultures. In earlier times, such expanded consciousness was only the domain of those yogics and mystics who renounced everyday life, but today it is available to all through the practice of Heartfulness. And it brings qualitiative changes to our lives.&nbsp;&nbsp;<img src="https://cdn-prod-static.heartfulness.org/space_time_creation_universe2_img_3e4ae286e2.jpg">&nbsp;REFERENCES:1Ram Chandra, Complete Works of Ram Chandra,&nbsp;Vol. 1, 2015, Shri Ram Chandra Mission, India<hr>

Space, time, and the creation of the universe

<h1 class="text-center"><img class="mw-100"
 src="https://cdn-prod-static.heartfulness.org/collectorsedition_img_92a76863f3.jpg?updated_at=2023-04-02T05:31:52.018Z"
 alt="collectorsedition" />
 <h4 class="mt-3">KAMLESH D. PATEL shares some profound insights on the original sound that manifested at the time of
 creation.</h4>

 <img
 src="https://cdn-prod-static.heartfulness.org/aum_sign_img_71e58bdc2e.png?updated_at=2023-04-02T05:30:40.823Z" />
 
 (AUM) is neither Hindu nor Buddhist nor Christian. It is not even a word, but a
 symbol. When you talk about the sunrise or the beauty of the full moon, can you say that the sunrise is only
 associated with Hinduism or the full moon only associated with Buddhism?
 <img
 src="https://cdn-prod-static.heartfulness.org/aum_sign_img_71e58bdc2e.png?updated_at=2023-04-02T05:30:40.823Z" /> 
 
 is the original sound that manifested at the time of creation. And that sound is
 imbedded in our innate memory within the soul, starting with A to U to M, and witnessing the emptiness that
 follows the M. It is the soundless sound that follows the M that we must capture. The sounds of A, followed by U
 and M, and finally the soundless sound that follows, all have tremendous significance. And it is the empty
 silence that follows the sound of
  <img
 src="https://cdn-prod-static.heartfulness.org/aum_sign_img_71e58bdc2e.png?updated_at=2023-04-02T05:30:40.823Z" />
 
 that reminds us of the fourth state, that is known as the turiya state.
 Let us understand what these stages are, and how we can practically experience them
 with the help of meditation supported by Yogic Transmission. This Yogic Transmission, or pranasya
 pranaha, has been well defined as far back as in the Upanishads. For example, here it is mentioned in
 the Kena Upanishad:
 <h4><img class="w-100 my-4"
 src="https://cdn-prod-static.heartfulness.org/sloka_aum_img_ca32b77d37.jpg?updated_at=2023-04-02T05:30:42.731Z" />
 </h4>
 <h4>Read the complete article in Issue 14 </h4>
 <h4><a style="color: #cc9a37;" href="//www.heartfulnessmagazine.com/subscribe/"
 target="_blank" rel="noopener noreferrer">SUBSCRIBE &amp; DOWNLOAD</a></h4>

 <hr />
 <h4 style="text-align: center;">Article by Kamlesh D. Patel</h4>
 <hr />

<img src="https://cdn-prod-static.heartfulness.org/collectorsedition_img_97d38e9149.jpg"><hr>&nbsp;Meditation is often defined as thinking continuously about one object of thought. We often get stuck on this definition, however, and lose the real purpose of meditation. Meditation must reveal the true nature of that object upon which we are meditating. Such revelation comes not as a thought, but as a feeling. Therefore, meditation is a process in which we shift from thinking to feeling. It is a journey from the complexity of mind to the simplicity of heart. It is for this reason that most methods of meditation involve the heart.&nbsp;<hr>&nbsp;<h5 style="text-align:center;">Meditation is a process in which we shift from thinking to feeling. It is a journey from the complexity of mind to the simplicity of heart.</h5>&nbsp;<hr>&nbsp;Though we can easily remember an image or an idea, it is difficult to recollect a feeling. Have you ever tried to recollect the taste of a meal you had many years back? You may vividly remember the place where you ate. You may even remember its ambience, but the actual taste of the food can never be retrieved. Why? It is because feeling is always in the present, in the now. Therefore, we cannot be happy with the feeling of a good meditation from eons back. Of course, the memory of a great revelation in meditation is good, but it is akin to someone who hits the jackpot once in his lifetime and is a beggar forever more. The feeling we derive in meditation must become a permanent affair.<h4>Read the complete article in Issue 14&nbsp;</h4><h4><a href="//www.heartfulnessmagazine.com/subscribe/" target="_blank" rel="noopener noreferrer">SUBSCRIBE &amp; DOWNLOAD</a></h4><hr><hr><h4 style="text-align:center;">Article by KAMLESH D. PATEL</h4><hr>

Pranayama

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 src="https://cdn-prod-static.heartfulness.org/collectorsedition_img_97d38e9149.jpg">
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<h4 style="text-align: justify;">KAMLESH D. PATEL explains how the second law of thermodynamics plays out in our
 relationships, leading to disintegration and breakdown, and shares with us the inputs needed to overcome entropy,
 bringing stability and harmony.</h4>
<hr class="vertical-space1">
What is entropy?
Let’s try to understand it practically. You bring a book home from the library, and then
 your father gives you another book as a gift. Your girlfriend gives you magazines, and you have music CDs. They all
 pile up on a small table in your room, so now there will be enough clutter on your table. The rest of your room is
 also in a disorganized state: your clothes are here, your socks are there and your towel is hanging somewhere. This
 is a disintegrated system; the system has gone haywire.
You get frustrated with the mess and clean everything up. You put each book where it
 belongs, wash your laundry and make your bed. Now the room looks cleaner than before, until again you start bringing
 more books and things, and again the system disintegrates and becomes disorganized. To keep things in order requires
 constant energy input.
So entropy is the degree of disorder or randomness in any system. The second law of
 thermodynamics says that entropy increases with time. It reflects the instability of a system over a period of time
 if there is nothing to stabilize it.
In human relationships, we have interactions day after day and these relationships also
 become higgledy-piggledy. We let things build up in our inner chambers. These inner chambers become more and more
 disorganized as we store more and more, just like the books and clothes in our room. We keep harboring things, and
 one day what we harbor explodes, unless we do something about it. We need input to stabilize any relationship, to
 iron out the wrinkles or differences, so that we don’t harbor and store things forever.
<h4>Read the complete article in Issue 14&nbsp;</h4>
<h4><a style="color: #cc9a37;" href="//www.heartfulnessmagazine.com/subscribe/"
 target="_blank" rel="noopener noreferrer">SUBSCRIBE &amp; DOWNLOAD</a></h4>
<hr class="vertical-space1">
<hr>
<h4 style="text-align: center;">Article by KAMLESH D. PATEL</h4>
<hr>

<img src="https://cdn-prod-static.heartfulness.org/collectorsedition_img_92a76863f3.jpg?updated_at=2023-04-02T05:31:52.018Z" alt="Collectorsedition-img">The German <a href="https://heartfulness.org/magazine/what-is-love" target="_blank" rel="noopener noreferrer">philosopher</a> Schopenhauer asked the question, “How can we determine whether a man is happy or unhappy?” He defined true happiness as the complete satisfaction of all desires. You could say that the happiness of a person can be described mathematically as: &nbsp;<img src="https://cdn-prod-static.heartfulness.org/happiness_3_img1_1b3cf68fd9.jpg">So if you have ten desires and five are fulfilled, you have fifty percent happiness. If ten are fulfilled, you have one hundred percent happiness. The more desires you have, the harder it will be to fulfil them all, and so the less happy you will be. Happiness is inversely related to numbers of desires.What happens when you have no desires at all? The denominator becomes zero. Anything you divide by zero is infinity. If you have zero desires, limitless will be your happiness.In this desireless state, we don’t expect anything. When we don’t expect anything, we don’t play games with ourselves or with others. We don’t manipulate others because we don’t expect anything from anyone.  &nbsp;<hr><h5 style="text-align:center;">Article by KAMLESH D. PATEL</h5>&nbsp;<hr>

Happiness

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 src="https://cdn-prod-static.heartfulness.org/collectorsedition_img_97d38e9149.jpg">

<hr class="vertical-space1">
<h4>KAMLESH D. PATEL explores the nature of compatibility, and how this affects our destiny in relationships, at the
 time of conception and death, and during our own personal evolution.</h4>
<h4>
 <hr class="vertical-space1">
</h4>
Compatibility is an extremely superfine concept. It is always about the relationship
 between two or more subjects. It is about the similarity or difference in vibrational patterns between two subjects.
 For example, when two musical instruments are in tune with each other, the music is harmonious. When they are out of
 tune, it is awful to listen to the music performed.
When two subjects are in harmony, when they resonate at the same frequency, there is
 harmony and similarity. This sort of togetherness is compatibility. It occurs in all aspects of our lives from the
 most basic physical aspects, like the foods we eat, to more subtle feelings of comfort or discomfort. For example,
 when you are taking one medication, if by accident you take something that is not compatible with that drug, there
 is a clash. There is a war inside and you suffer as a result.
Compatibility is also a very important aspect of human relationships. For all of us, the
 question is how to adjust and be in tune with our spouses. Similarly, as children grow up, their particular
 tendencies and habits manifest and again we all have to get used to each other. It takes perhaps twenty-five years
 or more. In families, we either allow entropy to take over and disintegration of the relationships happens, or we
 fine-tune ourselves over time to the family’s idiosyncrasies or vibrational frequency, happily adjusting to each
 other. It is really up to us. It is just like musicians being in tune with each other to play a beautiful symphony.

With business partners in the workplace, or in a school or college, wherever you are,
 there is an entire gamut of vibratory levels. You can try to interact with this level and with that level, and many
 things can be incompatible per se. The question is then, how do I make all vibratory levels match with my own?
<h4>Read the complete article in Issue 14&nbsp;</h4>
<h4><a style="color: #cc9a37;" href="//www.heartfulnessmagazine.com/subscribe/"
 target="_blank" rel="noopener noreferrer">SUBSCRIBE &amp; DOWNLOAD</a></h4>
<hr class="vertical-space1">
<hr>
<h4 style="text-align: center;">Article by KAMLESH D. PATEL</h4>
<hr>

Vibration & compatibility

Pratyahara

<div class="post-single-content">
 <hr class="vertical-space1">
 <h4>DAAJI explores the divine feminine and masculine principles in Nature,
 Prakriti and Purusha, and the importance of honoring and embracing them both as the
 complementary currents of life.
 </h4>
 <hr class="vertical-space1">
 What was our Original Nature? What were we before we were sent into this adventure?
 In the beginning there was indescribable and indefinable darkness surrounded by darkness; darkness all around.
 Space was full of darkness. Imagine if you were to remove all the galaxies, stars and planets from space, would
 there be light? It would all be empty space in total darkness.
 This was the state of perfect balance, and when that balance was disturbed because
 of the will to create then creation started. So our Original Nature is absolute balance. There is nothing much
 to describe. That balance is possible when we remain centripetal, moving towards the Center.
 One of the Indian goddesses, Mother Kali, is considered to be the mother of all. She
 is depicted as absolutely dark and is worshipped like that – as original darkness. Here we see the idea of Kali
 symbolically reflecting the Original Nature of things before creation.
 It was this Original Nature that became the cause when it mingled with
 Purusha, with the divine masculine principle, and thus creation set in. The Original Nature,
 Prakriti, the divine feminine principle, was already there. Then the masculine principle,
 Purusha, came into being and creation was the result of their intermingling.
 
 <hr class="vertical-space1">
 
 
 <hr>
 <h5 style="text-align: center;">The Original Nature, Prakriti, 
 the divine feminine principle, 
 was already there. 
 Then the masculine principle, 
 Purusha, came into being and 
 creation was the result of their intermingling. 
 So returning to that Original Nature 
 is about nurturing feminine qualities in us, 
 the most important being receptivity. 
 The energy flow in the feminine 
 is constantly going inwards.
 </h5>
 
 
 <hr>
 <hr class="vertical-space1">
 So returning to that Original Nature is about nurturing feminine qualities in us,
 the most important being receptivity. The energy flow in the feminine is constantly going inwards. The masculine
 energy is different. When the current started descending from above, there were the positive and negative,
 Purusha and Prakriti, the male and female currents. Without this polarity, the currents of
 creation could not have gone forward, and the flow that was created by this burst is still continuing. Creation
 has not stopped. The creation of souls still continues. Imagine the billions of souls that have been created at
 various moments. Will their vibratory patterns be the same? Will the patterns be the same for souls created
 millions of years ago and those created now? Will they have the same potency?
 
 Another way of looking at it is like this: if you meet someone whose soul has come
 100 years after yours, will you easily resonate with them at an energy level? It is just a question, and I am
 not postulating anything, but those souls that emerge at the same time will have almost the same vibratory
 pattern. Let’s call them twin souls. Can you imagine that those souls are able to be together more easily
 without fighting, always being loving towards each other? Actually that is a very limited view of looking at
 this concept of twin souls. It is a human concept. If we are able to develop a perfect loving nature, then that
 nature will resonate with every other being across the full spectrum, but for twin souls that were created at
 the same moment it is very easy to fall in love. They are called soul mates.
 So when creation manifested out of the Original Darkness, the original currents went
 outwards from the Center. Wherever there are stars, we see brightness; brightness is a created thing. We also
 form the network of our own creation, our individual existence. When we miss the original state of balance, and
 our thoughts start turning inwards, it is an opposite trend. In meditation, we are going inwards towards the
 Center. We fold our limbs so that they contract inwards, instead of expanding outwards. In the meditative state
 there is an enormous state of absorbency inside. We are absolutely focused inside. We are trying to achieve that
 perfect balance, by sitting properly with the right attitude.
 The spiritual journey is back towards our Original Nature, and it is possible when
 we dissolve our individual network. The universal plan goes on continuously expanding. Our plan is to take an
 exit and return with greater potency to the Center.
 <hr class="vertical-space1">
 
 
 <hr>
 <h4 style="text-align: center;">Article by KAMLESH PATEL (Daaji)</h4>
 
 
 <hr>
</div>

Our original nature

Meeting to melting to merger

The question reveals

Selfish love - selfless love

Religion & spirituality - part 1

Soul remains a witness

Samyama - part 2

<hr class="vertical-space1">
<h5>KAMLESH PATEL continues his narration of the ultimate journey to freedom. In this issue he takes us still
 further into the realm beyond experience, beyond consciousness, into the realm of God.</h5>

<hr class="vertical-space1">

<h4 style="text-align: center;">THE SCIENCE OF SPIRITUALITY</h4>
<h3 style="text-align: center;">Evolution of Consciousness Series</h3>

<hr class="vertical-space1">

Let’s first see how far our wayfarer has come on his journey to freedom. In part 1
 we explored the awakening of the chakras in the heart region, and then in part 2 what happens in the first few
 chakras of the mind region, when he experiences liberation from the ongoing cycle of birth and death. So let’s
 rejoin him at chakra 10, the beginning of the sub-region known as Prabhu, and continue onwards in this
 vast region of mind.
He is now in the realm of God. Stephen Hawking wrote in his book, A Brief
 History of Time, “If we do discover a theory of everything… it would be the ultimate triumph of human
 reason – for then we would truly know the mind of God.” The region of Prabhu is all about this, the
 Super-Mind of God. But reaching here cannot be done through the purely scientific approach of reason: reason is
 too cumbersome and primitive a mental approach. To know the Super-Mind of God, direct perception is required,
 through the awakening of the superconscious states. Reason is the indirect route to knowledge, limited by the
 mental functions of consciousness, thinking, intellect and ego in the best-case scenario, and contaminated with
 the additional filters of samskaras in a worse-case scenario.
Direct perception is unfettered by any of these limitations. Through the
 purification of the heart and subsequent awakening of the higher chakras, direct perception is the natural state
 of a true Yogi. It is not that a Yogi cannot use reason, as it is a useful tool, but he also has access to
 knowledge without filters, the wisdom of the universe. At this stage, Hawking’s ‘theory of everything’ is
 possible. And the ‘ultimate triumph’ about which he writes is actually the triumph of Yoga. That is what Yoga
 is, and it is not just the ‘theory of everything’, but also the practical experience of everything.
That is why our wayfarer’s intense efforts at spiritual practice earlier in the
 journey were so vital. They were necessary to reach this level. The practical awakening of the chakras of the
 heart-mind lays the foundation for experiencing the realm of God. Even at the beginning of the journey itself,
 at chakra 1 of the heart region, a lower level of superconsciousness is awakened through Heartfulness practice,
 and throughout the journey more refined states of superconsciousness are awakened with the Guru’s transmission.
 We can imagine these initial efforts as an investment that matures at this higher stage. Having built the
 foundation, now the beauty of the edifice is revealed.
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 src="https://cdn-prod-static.heartfulness.org/points_daaji_8360a63b40.jpg?updated_at=2023-04-04T06:07:45.057Z">
 <hr class="vertical-space1">
This is only possible once the ego tussle between ‘I’ and ‘He’ has exhausted itself
 through the region of Prapanna-Prabhu at chakra 9. Otherwise our wayfarer’s perception remains clouded
 by his mental limitations, especially his ego, which can be like a black hole contracting his perception – he
 has to break free of these limitations if he wants to experience God directly and realize the infinite potential
 of the Ultimate. And the Guru’s role in this process is crucial. Do you think any of us could traverse this
 alone? It would be like climbing Mount Everest without a Sherpa’s guidance, or Frodo Baggins throwing the ring
 of power into the fires of Mordor without Gandalf’s and Gollum’s help. Can the ego dissolve its hold without
 some higher power to help? In this rarefied realm, our wayfarer needs the guidance and support of a Guru who
 knows the path.
That is why Osho has said, “A living master is bound to happen to the person who is
 in search of truth, who wants to know the meaning of life, who wants to go to the innermost core of his being,
 who wants to know the depth and the height of existence. He will have to hold hands with a master.
“The master is one who has already known. The master is one who has been to the
 other shore and has come to this shore to show you the path. But only a master can show the path – a living
 master, remember.”
The Lord’s presence is felt so profoundly at chakra 10 that there is intimacy beyond
 belief. And the very holy relationship between Guru and disciple finds its true expression and nourishment in
 this region of Prabhu, which encompasses chakras 10, 11 and 12.
Consciousness now dwells in the Lord. The wayfarer becomes less and less, and He
 becomes more and more. The Lord becomes the doer behind all actions, and the wayfarer becomes a mere witness. It
 has been expressed so very beautifully by the 15th century Indian mystic poet and saint, Kabir:
Narrow is the lane of love; 
 there is space only for one.

When I was, the Beloved was not. 
 Now He is, I am not.

Earlier, it was all about ‘me’. Later, there was a mixed spectrum of intermingling
 between ‘me’ and ‘Him’. Finally, only the Lord remains in view, naturally, with love. This is the region of
 Prabhu. The entire human system belongs to the Lord; it has become divinized and sanctified like a
 temple. Now that the body is the abode of the Lord, there is a strong urge to refrain from doing anything that
 could sully or lower this consciousness.

Because our wayfarer has become so identical with the Lord, and with the Guru, he
 now spreads divine vibrations like sandalwood fragrance. Whenever wind passes through the sandalwood forest, the
 fragrance of sandalwood spreads everywhere. Also, if you take sandalwood paste and smear it on your forehead,
 you carry that scent with you wherever you go. Something similar happens with a devotee who is so absorbed in
 the Lord that the Lord actually merges in him. He radiates the vibrations of the Lord wherever he goes and in
 whatever he does.
This experience of dissolving into the Beloved is expressed in some of the most
 beautiful, mystical love poetry ever written. Here is an example from the 13th century poet, Rumi:
When the rose is gone and the garden faded 
 you will no longer hear the nightingale’s song. 
 The Beloved is all; the lover just a veil. 
 The Beloved is living; the lover a dead thing. 
 If love withholds its strengthening care, 
 the lover is left like a bird without care, 
 the lover is left like a bird without wings. 
 How will I be awake and aware 
 if the light of the Beloved is absent? 
 Love wills that this Word be brought forth.

There are also the examples of Radha, who was so deeply immersed in the love of Lord
 Krishna that he merged into her, and Andal, the south Indian saint from the 7th or 8th century, who disappeared
 into thin air one day in the temple at the feet of her beloved Krishna. This instinct to merge totally in the
 Beloved is something that sits deep within the psyche of all human beings, whether we know it or not. It is the
 most basic, natural instinct of human life. Some might call it the spiritual instinct, or the instinctive urge
 to return to our Original Home. It is the underlying reason why love is so important to us. Love and mergence go
 hand in hand. It is our natural birthright as human beings to transcend our individuality and merge into the
 Source of all life. By journeying in the realm of Prabhu, there is the possibility to do so.
But this is not the end. Our wayfarer has reached chakra 10, and how will he
 continue on his journey when he is already drowned in the Lord? When the Lord is everything, he has no desire
 left even for spiritual progress. There must be something to reawaken his restlessness to continue, so once
 again it is the Guru of caliber who comes to the rescue.
Then between chakras 10 and 11 is the thousand petalled lotus, Sahasra Dal
 Kamal (SDK). The bliss experienced in this environment also has a part to play in him feeling that the
 destination has been reached. In many Yogic traditions, sat-chit-anand is extolled, so seekers of Truth
 feel justified in thinking, “This is it!” It is easy to want to stay in this blissful state, and no amount of
 tapasya can extricate our wayfarer. Only the capable hand of the Guru can move him on to the next phase
 in the yatra or journey.

Coming out of the bliss experienced at the thousand-petalled lotus can be a shock,
 as peace completely disappears at chakra 11 and is replaced by restlessness for the Lord. It is here that the
 spiritual fragrance of Saint Meera, the 16th century Hindu mystic poet and devotee of Lord Krishna, can be
 appreciated. She was only ever thinking of her Beloved, restless to merge in Him. The crossing of the
 thousand-petalled lotus also means becoming part of a much higher consciousness – that of the Lord. Our wayfarer
 does less and less on his part but goes on enjoying the intense longing. No wonder Saint Meera kept singing with
 joy, “Mere to Giridhar Gopal, dusaro na koi!” meaning “There is none other than Giridhar Gopal for me!”

I would like to share something Ram Chandra of Shahjahanpur wrote about chakra 11:
 “Off goes the veil and the vision of Reality now comes to light. We now feel helpless, beyond control. A
 constant craving for Him, accompanied by all its aches and pangs, prevails every moment. There is no rest or
 peace without Him. Truly speaking peace has now departed from us. What remains instead may better be expressed
 as a condition of peace from which peacefulness is sucked out. That is exactly the condition of the knot
 [chakra], which we experience and get it finally merged.
“What remains there now? Everything seems lost except the pang which persists still
 and which is the only thing that helps our onward approach. It ends when we have plunged into the Reality and
 moved on into the state of identicality. When that too is merged we come to a state of refined identicality
 which marks our approach to the twelfth knot.”
Having experienced the Creator, our wayfarer becomes restless to see what is behind
 the Creator. Peace of mind disappears. The restlessness that he felt in the heart region is nothing compared to
 this extraordinary restlessness, even though he is in osmosis with the Lord. Relief only comes when he arrives
 at chakra 12.
Ram Chandra has described chakra 12 as the merging chakra of all things acquired at
 the different stages of merging and identicality. What is there at this exalted place? He says that it is the
 state of refined identicality, where the panorama is so pure that even simplicity appears to be a hundred times
 heavier. There is a new form of existence. At this level help can only reach if the ego is truly subdued. To
 reach chakra 12 is very rare; to go beyond it is even rarer.
And there is another challenge here, created by a chakra called
 Brahmarandra that is almost superimposed on chakra 12. It is the point where the soul enters the
 physical body at the time of conception and where highly-evolved souls leave the physical body at the moment of
 death. So when the journey reaches chakra 12, the soul’s natural inclination is to leave through the
 Brahmarandra chakra.

But the Guru of caliber will not allow this to happen, and instead helps our
 wayfarer to bypass Brahmarandra and continue onwards to the next stage of the journey, known as the
 central region. And this transition is also an amazing process in itself, as there is a need to accumulate
 enough escape velocity to be propelled towards chakra 13, into the central region.
How does this happen? Within a period of two to three days, the Guru takes our
 wayfarer through 64 points or chakras, rekindling devotion, craving and restlessness at each one. The cumulative
 restlessness amassed by journeying through all these 64 points in such a short period creates a potent force
 that propels him into the central region. Without this rocket-like propulsion given by the Guru, he would stay
 in the region of Prabhu forever.
So ends the journey of the mind region, of which I have just scratched the surface
 and given a mere overview. The nuances of this vast region can only be known through experience. Next time, the
 journey will take us into the central region – a region that was undescribed and unchartered territory until the
 early 20th century, when Ram Chandra of Shahjahanpur added it to the map of human consciousness.

<hr class="vertical-space1">


<hr>

<h4 style="text-align: center;">Article by KAMLESH PATEL</h4>

<hr>

The march to freedom - part 3

<hr class="vertical-space1" />
<h4>
 From before the written Vedas, the three fundamental elements of yogic
 practice have been described as Karma Yoga, Jnana Yoga and Bhakti Yoga.
 In part 1, DAAJI enlightened us on
 how these three elements arose, and went into detail on karma and jnana.
 Here he focuses on bhakti and the interplay of all three in our path of
 Yoga.
</h4>
<hr class="vertical-space1" />

 The heart is the midpoint of our whole system, and its attention can be
 diverted towards any aspect of worldly life and also towards spiritual
 life. So the heart’s energy can be expressed in action, in knowledge,
 and also in the subtlest aspects of existence. In a balanced person, the
 heart gives importance to all three elements, and our higher purpose is
 very much in focus. For this higher purpose, and even to bring love and
 enthusiasm into daily life we need bhakti, which is our lifeline for the
 upward journey.

<h3>BHAKTI</h3>

 What is bhakti? If we could ask Mirabai, she would probably say, “I
 don’t know anything about bhakti.” If we could ask Kabir Saheb, or
 Teresa d’Avila or Rabi’a, I don’t think their answers would impress us
 either. Yet all these saintly people are the personification of bhakti
 for us.


 Most people understand bhakti as devotion. But actually it is much more.
 Remember the state before creation, when everything was resting in a
 state of absolute oneness? What qualities lead us towards that state? It
 is a combination of so many things: enthusiasm, will, interest, faith,
 courage, devotion, attachment, respect, and most of all love. Especially
 love for the universal principle we call God. Bhakti is something we
 cherish so deeply inside our heart that the Ultimate becomes everything
 for us.

<hr class="vertical-space1" />

 <img
 class="has-img-center lazyload w-100 h-auto"
 src="https://cdn-prod-static.heartfulness.org/meera_db6099c2ec.jpg?updated_at=2023-04-04T06:51:32.868Z"
 alt="meera"
 />

<hr class="vertical-space1" />

 The result of adding bhakti to any action or thought is that it is
 enlivened. Bhakti is the spark in action and the spark in thinking. The
 word ‘enthusiasm’ comes from the Greek theos, and literally
 means ‘to put God into’; that is bhakti.


 More than understanding bhakti, we need to experience it. If meditating,
 praying, going to church, the temple or the mosque resulted in bhakti,
 then so many of us would develop it, but that is not the case. Why?
 Because with every ritual or prayer, we have a hidden agenda: I want
 peace of mind; I want to be successful; I want life’s miseries to go
 away; I crave a better life after death, to spend in a magnificent
 paradise. Bhakti is that state where we love for the sake of love. The
 moment we put a temporary worldly or other-worldly goal in front of us
 it fails.


<hr />
<h5 style="text-align: center">
 The result of adding bhakti 
 to any action or thought is that it is enlivened. 
 Bhakti is the spark in action and the spark in thinking. 
 The word ‘enthusiasm’ comes from the Greek theos, 
 and literally means ‘to put God into’; that is bhakti.
</h5>

<hr />


 When we meditate, we gradually develop various stages of bhakti as we
 progress. Just as enlightenment is an unfolding work in progress, so is
 bhakti. We develop states of spiritual consciousness, and over time the
 inner sky of our consciousness changes and becomes more and more
 beautiful as we rise higher and higher. When we are on top of a hill, we
 are able to view the entire surroundings for 360 degrees, whereas when
 we are in the valley we have a limited view of things. Even on top of
 the mountain, if four of us are there we may not all be looking in the
 same direction. One person stands facing the East, another facing the
 West etc. All of us will have a different vision by which we have
 reached the top. So realized souls, though they have reached the top,
 see different things because the vision is infinite. A highly-evolved
 consciousness is able to see things based on the direction faced from
 the top. What one person says is correct because that is what they see
 from the top; what I say is also correct based on what I am seeing from
 the top. Nobody is wrong. Mirabai would laugh and say, “I don’t know
 anything about bhakti,” but her life is bhakti personified, love
 personified, because she is absolutely ignorant about the whole thing.
 The moment we are aware of our love for the beloved, the moment we
 become conscious of it, it loses its charm.


<hr />
<h5 style="text-align: center">
 When we meditate and arrive at a particular spiritual state 
 and it becomes more and more beautiful, what happens? 
 A time comes when we start appreciating this ever-changing
 canvas, 
 the horizon, the sky of consciousness that goes on changing.
</h5>

<hr />

 When we meditate and arrive at a particular spiritual state and it
 becomes more and more beautiful, what happens? A time comes when we
 start appreciating this ever-changing canvas, the horizon, the sky of
 consciousness that goes on changing. First, we appreciate the practice
 that has brought this experience forward into our lives – something that
 otherwise would have come many years later. We have accelerated the pace
 of our evolution of consciousness thanks to meditation.


 A time comes when we don’t feel like missing it at any cost. Then we
 start wondering, “Who is it behind the practice? Who is helping me
 arrive at such beautiful experiences?” Then we realize that the practice
 has other elements to it: there is Transmission; there is the Guide; and
 we slowly fall in love with the giver, with the Source, with the Lord.


 So this attachment or affiliation develops naturally, out of personal
 experience, and is translated slowly into a state of bhakti. And just as
 we have a spectrum of light, a spectrum of consciousness, so also there
 is a spectrum of bhakti. In the beginning we may like to dance, perhaps
 like Mira. She was always ecstatic, singing the praises of the Lord with
 an instrument in her hand. But then a day also comes when this music
 becomes internalized. The Lord is no longer spoken about, is no longer
 praised but entertained in the heart so much that He engulfs us in some
 way. There is a kind of osmosis established between our little self and
 His great Self and we become one. That is the state of bhakti. But do we
 need to go mad in love? How many Miras have there been in this world?
 What price did she pay? She chose to leave her family and her friends.
 We have a beautiful path where a similar state develops without the need
 for that; but only if we become such a vessel who is willing to
 experiment. Experimentation will lead us to the right result. We need to
 experiment in order to see if we develop bhakti while leading a normal
 family life. That means practicing meditation and the other methods that
 are given. That is the karma part of it.


 In the beginning the practice is also a burden. But it becomes easier
 once we meditate for a few days and have various experiences. Then we
 feel that it is worth making it a part of our life. We arrive at some
 sort of knowledge. But karma alone is not enough, and knowledge alone is
 not enough, because karma without bhakti and jnana without bhakti are
 impotent. It is like serving your husband all your life but without
 love. What becomes of your actions, your service? Service without love
 is of no use; karma without love is of no use.


<hr />
<h5 style="text-align: center">
 So this state of akarma can be a bhakti state, 
 where we love God but don’t know that we love Him. 
 The idea of love disappears. 
 Our approach to God needs to become like that, 
 where the heart is burning with restlessness waiting for the
 beloved.
</h5>

<hr />

 And knowledge? You may know so much. Let us say that you can recite the
 entire Gita. That is wonderful and a sacred beginning; but should you
 end there? Should you become complacent: “Oh, I know the whole Gita.”
 That is the danger of knowledge.


 Knowledge can be dangerous if there is no action. Action without love is
 also not productive. Lord Krishna emphasizes this in the Gita. He
 classifies actions into three categories: karma, vikarma and akarma.
 When you add the first two, karma and vikarma, they become akarma. Here
 is a mundane example: a mother wakes in the middle of night because her
 baby is crying. She feeds the baby and goes back to bed. Suppose a few
 days later she is not well, the baby cries, and she wakes her husband:
 “Honey, please, the baby is crying, warm up the milk and feed the baby.”
 He will get up, he will do it, but he will keep it in his memory, “I did
 this for you when you were not well.” He will remind everyone else also.


<hr />
<h5 style="text-align: center">
 Love makes us forget action. 
 A stage comes where it becomes absolutely automatic. 
 That is akarma – where you have no idea 
 and there are no impressions of either karma or love.
</h5>

<hr />

 So what happens to such actions? A mother acts for the sake of the baby,
 out of love, to the extent that she is not even aware of what she has
 done, but the great husband remembers it all his life (I am not
 attacking anyone!). His action is done without the kind of love the
 mother has, so it will not become vikarma. When karma is performed with
 love, it becomes vikarma. But a person who keeps on saying, “I did this,
 I did this out of love,” is not acting from love – people with love will
 never do this. But a time comes when the idea of love disappears from
 the equation altogether, although it is very much present behind the
 scenes. Then it becomes akarma, when you neither remember the action nor
 the love behind it.


 When you start driving for the first time in life, you struggle with
 where to put the key, how to open the door, how to move the gears, where
 the light is, where the wiper is, and which side to turn. You are very
 careful, with heightened awareness and anxiety about driving the car.
 Then a time comes when you know how to drive properly and you start
 enjoying it, like a child who rides his cycle with his friends, singing
 songs. He is not even aware of riding the bicycle, and he loves it. Love
 makes us forget action. A stage comes where it becomes absolutely
 automatic. That is akarma – where you have no idea and there are no
 impressions of either karma or love.


 So this state of akarma can be a bhakti state, where we love God but
 don’t know that we love Him. The idea of love disappears. Our approach
 to God needs to become like that, where the heart is burning with
 restlessness waiting for the beloved. Either we burn like wet wood,
 giving out a lot of smoke, or we burn like dry wood, which burns easily
 with very little smoke and sparks, because it does not have the water
 element in it, or we burn like electricity without any smoke, emotions
 and the need for display. It is our choice whether we approach the Lord
 with a lot of smoke, flourish and bravado, or we want to be anonymous,
 quiet, insignificant, and humble, quietly loving His creation. For
 loving the Lord is not enough if we forget His creation.


<hr />
<h5 style="text-align: center">
 It is our choice whether we approach 
 the Lord with a lot of smoke, flourish and bravado, 
 or we want to be anonymous, quiet, insignif icant, 
 and humble, quietly loving His creation. 
 For loving the Lord is not enough if we forget His creation.
</h5>

<hr />
<hr class="vertical-space1" />
<h3>
 INTEGRATING KARMA, JNANA AND BHAKTI
</h3>

 Let’s go back to the beginning of the universe when that first stir
 found an opportunity for infinite expansion. There was movement (karma)
 and thinking (jnana), and before either of these there was the original
 connection of everything with the Source (bhakti). Karma, jnana and
 bhakti have been there since the very beginning of the universe, as
 fundamental elements of life, and together they dance and weave our
 existence through the fabric of time.


 How to be wise and selective in what actions, knowledge and devotional
 practices you choose? Ask yourself:


 Karma yoga: what actions and
 services will refine me? What karmas connect me to the Source?


 Jnana yoga: what sort of knowledge
 elevates my consciousness? Which jnana connects me to the Source?


 Bhakti yoga: to whom or what am I
 devoted? What form of bhakti connects me to the Source?


 In fact, these three are inseparable, and dependent on each other, and
 they continue to represent the body, mind and soul of all existence.
 When they are integrated into oneness within us, then we are able to
 reach that state of union we know as Yoga.

<hr class="vertical-space1" />

<hr />
<h4 style="text-align: center">Article by KAMLESH PATEL</h4>

<hr />

Karma, Jnana & Bhakti Yoga – part 2

<hr class="vertical-space1">
Thousands of years ago, the great sage Patanjali summarized the whole philosophy and practice of Yoga into a set of 196 Yoga Sutras. It was an amazing achievement, and he compiled and codified all the knowledge that existed in his day on the art and science of Yoga in order to arrive at this treatise. One of the core aspects of his work is the framework he developed of 8 main attributes or limbs of practice needed to attain the state of Yoga: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi. Today we know these 8 as Ashtanga Yoga.
Patanjali’s Yoga Sutras continue to be a definitive reference today on all aspects of Yoga. They are presented in four chapters:
Samadhi Pada – concentration 
Sadhana Pada – practice 
Vibhuti Pada – experiences 
Kaivalya Pada – absolute freedom
<h5>Chapter 1 is about the spiritual uses of concentration and focuses on:</h5>
– What is Yoga? 
– What are the mental deviations and obstacles that take us away from the balanced state? 
– The importance of one-pointed practice and renunciation 
– Types of concentration and practice, including through OM 
– The results of stabilizing the mind
<h5>Chapter 2 is about practice and focuses on:</h5>
– Removing mental deviations, complexities and impurities, including subtle thoughts, so as to remove the hold of karma 
– The first five of the eight limbs of Ashtanga Yoga – Yama, Niyama, Asana, Pranayama and Pratyahara
<h5>Chapter 3 is about experiences and focuses on:</h5>
– Samyama – the last 3 limbs of Ashtanga Yoga – Dharana, Dhyana and Samadhi 
– Liberation and higher discrimination
<h5>Chapter 4 is about freedom and focuses on:</h5>
– Liberation 
– Enlightenment 
– Illumination 
– The three gunas 
– Impressions and karma
While the information in all 4 chapters is relevant, chapters 2 and 3 contain Patanjali’s presentation of Ashtanga Yoga to the world. By studying these in detail, we learn about the qualities of these 8 limbs needed for a yogi. But while Patanjali tells us to practice, and extols the benefits of practice, there are no specific methods given in his Sutras. Perhaps he did give practices to his followers but they were not written down. For example, he described in detail how impressions complicate our mind, but he fell short of giving the solutions to not forming impressions and removing them once they do form. He also described the 24 mental deviations associated with these impressions, but again there are no methods given.
Even the later treatises on Ashtanga Yoga, by yogic scientists such as Swami Vivekananda and Osho, do not give specific methods to follow, and today most people associate it with the Ashtanga Vinyasa Yoga of K. Pattabhi Jois, which focuses greatly on the physical body.
This is part of a larger trend: over the centuries, and especially in the 20th and 21st centuries, people have focused more on the body, gravitating towards the external practices of Asana and Pranayama. Without all eight limbs, however, nothing will work. Also, Asana in its true and original form is not actually so much a set of physical exercises as an inward turning of the body in preparation for diving into the inner universe. Pranayama is the practice of moderating the energy flows of the Pranamaya Kosha in preparation for diving into the inner universe. In fact, the eight limbs are designed to help us turn every aspect of ourselves inwards so that we can journey to the Center of our universe.
In this series of articles, we will explore all eight limbs, how they dovetail together, and why each is important for a yogi. Though Patanjali continues to inspire us, we also need a practical approach to complement this great work, a minimalistic approach that can be followed by people from all backgrounds, cultures and walks of life. So here we will discover a set of modern-day practices that allow us to develop all 8 limbs of Ashtanga Yoga simultaneously, in an effortless way. This may sound unbelievable, given that since ancient times yogis have undergone such strict tapasya and rigorous physical discipline in order to achieve anything. Think of the Buddha and the hardships he endured to reach Nirvana. But this is a new era of Yoga and spirituality – an era in which we have the support of the most refined and subtle form of Prana emanating from the very Source itself in the form of Pranahuti. As is the nature of all life, spiritual practices have also evolved, and what was possible only for the likes of the Buddha in ancient times is now possible for every sincere seeker of Truth. These practices are known as Heartfulness, and here we will link them with the eight limbs of Patanjali, bringing Ashtanga Yoga into the modern era.

Ashtanga Yoga - Introduction

Samyama - part 1

Samyama – part 4

<h4 class="p1">The journey towards infinite consciousness is vast and full of wonder, even though there are ups and downs. KAMLESH D. PATEL gives us some tips on how best to be successful on the journey, with the support of transmission and our own interest.</h4>
<hr class="vertical-space1">
<h4 class="p1" style="text-align: center;">THE SCIENCE OF SPIRITUALITY</h4>
<h3 class="p1" style="text-align: center;">Evolution of Consciousness Series</h3>
<hr class="vertical-space1">
A simple process of meditation with yogic transmission can help us traverse all levels of consciousness. The terrain along the journey goes up and down, right and left, in all directions. So just as a person who is not used to walking gets tired journeying across such a rugged terrain, a person who is not used to the ups and downs of the superconscious and subconscious states also gets tired and finds it very difficult.
But with the help of transmission, a person can traverse the various states of consciousness with much more ease. Take for example the heart chakra, which is like a galaxy in itself, with many constellations, including five major ones. The way we move from one to another happens in a most wonderful way. We remain awestruck in disbelief at times while witnessing the inner wonders unfold in front of our heart’s eye. With the help of transmission we are able to move at lightening speed.
The atmosphere at each point or station varies enormously, just as it would from galaxy to galaxy. And that gives us the temporary experience due to the conditions prevailing at each spiritual station.
This constant change can be frustrating for us as we move on the spiritual journey. After all, we like the feeling of steadiness and constant familiarity. But if we are to evolve, if consciousness is to evolve, this change is a must. The idea of remaining comfortable in a particular state will slow down our evolution.

<hr>
<h5 class="p1" style="text-align: center;">Only through the inner spiritual journey can we experience all the various levels of contentment, stillness, restlessness and love.</h5>
<hr>
And as we move on, after years and years of spiritual practice we realize that each successive stage is more and more refined and expansive. Then we truly appreciate the need for a little inconvenience raising its head now and then during our journey. It is precisely at this time, when we feel uncomfortable with the inconvenience, that we need to increase our efforts to cross to the next phase. If we can do that on our own, it strengthens us to cross more and more spiritual states as we proceed on our journey.
<hr class="vertical-space1">
<h4>Read the complete article in Volume 2, Issue 3 
</h4>
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<hr>
<h4 style="text-align: center;">Article by KAMLESH D. PATEL</h4>
<hr>

Traversing the terrain of consciousness

<h4>KAMLESH D. PATEL explores the various states of existence in the universe and in the make up of the human body. What
 is the role of consciousness in all this?</h4>

<hr class="vertical-space1">

<h4 class="p1" style="text-align: center;">THE SCIENCE OF SPIRITUALITY</h4>
<h3 class="p1" style="text-align: center;">Evolution of Consciousness Series</h3>
<hr class="vertical-space1">
<h5 style="text-align: left;">MOVEMENT AND STILLNESS</h5>

It is worthwhile here to revisit our understanding of the three bodies:
The causal body is the centre of our being, around which we have the subtle body or
 mind. Within this subtle body the main canvas is our consciousness upon which the other three functions play out:
 the ego, then the intellect, and then the thinking mind, from the centre outwards to the surface level of conscious
 thinking.
Beyond the subtle body, the physical body is then outermost, the most solid, material
 aspect of the layers that make up our being. We can understand the physical body with reference to the senses: it is
 through our senses that our physical being relates to the world around us.
We can understand the mind with respect to its faculty of thinking, as thought is the
 energetic expression of the subtle body. As we go deeper into the levels of the mind, we discover feeling,
 intuition, inspiration, and eventually the pure identity associated with the most refined ego.
We can understand the soul, the causal body, through its quality of inactivity. This
 also means it resists movement, and yet the nature of the soul is movement. This appears to be a paradox: movement
 and inactivity both define the soul. What is the meaning of this paradox?
Let’s look at it from a few perspectives. First consider the movement of the earth on
 its axis. If you are sitting at the equator, the surface of the earth moves at a speed of roughly 1,000 miles per
 hour, so you are moving very fast as the earth spins. But if you are sitting at the North Pole, you will be very
 steady.
Another example is a spinning top – when it is moving fastest it appears to be standing
 still. The soul, though its nature is movement, behaves as if it is still. Like the top that is spinning very
 rapidly, consciousness can also move very rapidly. Or take another example: when you move from one room to another,
 if you go at a normal walking speed it appears as if you are moving, whereas if you go at the speed of light you
 appear to be in all the rooms at the same time.


<hr>
<h5 style="text-align: center;">Faster than the speed of light is thought. 
 It can take light years for light to reach another galaxy, 
 but the mind can reach there in no time at all. 
 And consciousness is different again: 
 consciousness is always there. 
 There is no effort involved. 
 Consciousness is not limited by space and time.</h5>


<hr>
Faster than the speed of light is thought. It can take light years for light to reach
 another galaxy, but the mind can reach there in no time at all. And consciousness is different again: consciousness
 is always there. There is no effort involved. Consciousness is not limited by space and time. The stillness paradox
 can be understood in this way.
When we go from the physical body to the subtle body to the causal body, we go from
 physical to subtler to the subtlest, in layers. The physical is here and now, as the body cannot travel into the
 past or the future, but the mind and consciousness can. When we think about things from the past or imagine them in
 the future, consciousness and the mind experience time travel. The mind goes there and consciousness registers the
 whole thing.
Now, the nature of the soul is steadiness, the stillness of the Absolute, which we
 gradually expose through a spiritual practice. When we want to dive deep into that stillness in meditation, to
 expose the inner soul, and externalise it through the mind …

<hr class="vertical-space1">

<h4>Read the complete article in&nbsp;<a style="color: #bf8f26;"
 href="//www.heartfulnessmagazine.com/category/volume2/volume2issue4/">Volume 2, Issue 4</a> 
 </h4>
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<h4 style="text-align: center;">Article by KAMLESH D. PATEL</h4>




<hr>

Matter, energy and the absolute state

Religion & spirituality - part 2

Yama

<hr>We usually associate Karma, Jnana and Bhakti Yoga with Lord Krishna’s teachings to Arjuna on the battlefield in the Bhagavad Gita. These three yogas of action, knowledge and devotion are not seen as separate paths, but as different facets of the journey.Why is it useful to understand Yoga according to these three aspects? For a start, action is associated with the physical body, knowledge with the mind or subtle body, and devotion with the soul or causal body. Just as the body, mind and soul all function together in a human being, karma, jnana and bhakti are also interwoven. In fact it is in the integration of the three that we integrate our being. Inner Realization is only valid if it is expressed outwardly in action – what Lord Krishna calls skill in action. And how we navigate life is all about the mind and the wisdom we develop. Lord Krishna says, “People are made by belief. As they believe, so they are.” Jnana is our rudder in life, the essential aspect of existence, hence the importance of meditation to keep it in the best condition possible to guide us well. And without love and interest, no thought or action has any purpose behind it. So in these two articles we explore Karma Yoga, Jnana Yoga and Bhakti Yoga, and the interrelationship among all three. We also explore the origin of our threefold existence at the time of creation, and how movement, thinking and oneness are all inherent in our soul, which has a compound existence. All three join at the midpoint of our being, the human heart, so it is here that we embark on our journey of integration through the practices of Heartfulness.<hr><h5><a href="https://www.heartfulnessmagazine.com/karma-jnana-bhakti-yoga-part-1-2/" target="_blank" rel="noopener noreferrer">Read Karma, Jnana &amp; Bhakti Yoga – Part 1</a></h5><h5><a href="https://www.heartfulnessmagazine.com/karma-jnana-bhakti-yoga-part-2-2/" target="_blank" rel="noopener noreferrer">Read Karma, Jnana &amp; Bhakti Yoga – Part 2</a></h5>

Karma, Jnana & Bhakti Yoga - Introduction

<hr><h3 style="text-align:center;">DHYANA: REFINING THE SUBTLE BODIES – EXPANDING THE SPECTRUM OF CONSCIOUSNESS TO REACH THE CENTER</h3><h4>Dharana, Dhyana and Samadhi are the final three limbs of Patanjali’s Ashtanga Yoga. Together they comprise the practices of meditation known as Raja Yoga, and are associated with the inner journey known as the spiritual yatra. In this article, DAAJI focuses on consciousness, the causes of disturbance in consciousness, and how to bring consciousness to a peaceful, calm state through Dhyana, meditation, in order to realize our true nature.</h4>So far we have been exploring Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi as different limbs or aspects of Yoga, but this is only for the purpose of understanding; in reality they are not separate. In fact all the techniques and methods of Yoga have been designed for one purpose alone, and that is how to use the mind. The mind can be used for freedom or for bondage: when the mind is used with right purpose it is clear and wise, with an expansive consciousness leading to liberation and beyond; when it is not used with right purpose it is confused, chaotic, emotionally turbulent and selfdestructive, and consciousness contracts in on itself like a black hole, leading to misery. So by integrating all the limbs of Patanjali’s Ashtanga Yoga, the mind can realize its rightful purpose; they create the foundation for the mind to come to its original state of infinite potential.&nbsp;<hr><h5 style="text-align:center;">“The proper method to control the activities of the mind is to fix it on one sacred thought, just as we do in meditation, and dispel from it everything unwanted or superfluous.&nbsp; Over the course of time, after constant practice, the mind becomes disciplined and regulated,&nbsp; and much of the inner disturbance is eliminated.” – Babuji</h5>&nbsp;<hr>The first six limbs contribute to that journey in the following way:Yama is the process of removing all the unwanted tendencies, behaviors and thought patterns that limit consciousness and therefore destiny;Niyama is the process of infusing noble inner qualities and the appropriate attitude and inner focus for the inner journey;Asana is the focusing of the physical body inwards, so that it participates in this evolution, facilitating the inward flow to the Center in meditation;Pranayama is the regulation and stabilization of the energy field, bringing it into alignment and purifying it, so that it also participates in this evolution;Pratyahara is the turning of our attention away from the external pull of the senses, inwards to the field of consciousness; andDharana directs the flow of thought towards the goal, and then continues to hold and nurture that intention while we meditate.But it is Dhyana or meditation that provides the real opportunity to dive inwards into the field of consciousness; to go deeper into the heart and master the mind. This is the realm of Heartfulness, of Raja Yoga. In fact, in the Heartfulness system, Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi are all taken up simultaneously during the course of meditation. Meditation in due course leads to the concentrated state of Samadhi.Ram Chandra of Shahjahanpur describes it as follows:“We have spoiled the mind ourselves by allowing it to wander about aimlessly during leisure hours. The practice has continued for years and it has now become almost its second nature. If we now try to control the mind by putting it under restraint, we meet with little success. The more we try to suppress it by force, the more it rebounds and counteracts, causing greater disturbance. The proper method to control the activities of the mind is to fix it on one sacred thought, just as we do in meditation, and dispel from it everything unwanted or superfluous. Over the course of time, after constant practice, the mind becomes disciplined and regulated, and much of the inner disturbance is eliminated.”Eventually the mind becomes so refined that it is a useful instrument for the heart, guided by the soul, and everything settles into its rightful role.<hr><h4>PATANJALI’S SUTRAS</h4>This approach of Heartfulness is completely in tune with Patanjali’s worldview, as he describes the purpose of Yoga in the first Sutras:<h5 style="text-align:center;">1.1: Atha yoga anushasanam</h5>Now, after prior preparation through the course of life and other practices, the training and practice of Yoga begins.<h5 style="text-align:center;">1.2: Yogash chitta vritti nirodhah</h5>Yoga is the restraining of the field of consciousness from fluctuating and taking various forms.<h5 style="text-align:center;">1.3: Tada drashtuh svarupe avasthanam</h5>At the time [of meditation], the Seer rests in its own original essence, its own true nature.<h5 style="text-align:center;">1.4: Vritti sarupyam itaratra</h5>At other times, the Seer appears to take on the characteristics of the fluctuating forms associated with thought patterns.<h5 style="text-align:center;">1.5: Vrittayah pancatayah klishta aklishta</h5>Those thought patterns (vrittis) are of five different types, of which some are painful and impure and some are agreeable and pure<h5 style="text-align:center;">1.6: Pramana viparyaya vikalpa nidra smritayah</h5>The five types are: right knowledge and cognition, misconception and not seeing clearly, verbal delusion and imagination, sleep, and memory.<h5 style="text-align:center;">1.7: Pratyaksha anumana agamah pramanani</h5>There are three ways to develop right knowledge: direct perception, inference, and competent evidence from others.<h5 style="text-align:center;">1.8: Viparyayah mithya jnanam atad rupa pratistham</h5>Misconception or illusion is false knowledge that results from perceiving a thing as other than what it is.<h5 style="text-align:center;">1.9: Shabda jnana anupati vastu shunyah vikalpah</h5>Verbal delusion and imagination result from words having no grounding in reality.<h5 style="text-align:center;">1.10: Abhava pratyaya alambana vritti nidra</h5>Sleep is the vritti that embraces the feeling of nothingness, the absence of other thought patterns.<h5 style="text-align:center;">1.11: Anubhuta vishaya asampramoshah smritih</h5>Memory is when the thought patterns of previous impressions have not been removed, and they then return to consciousness.<h5 style="text-align:center;">1.12: Abhyasa vairagyabhyam tat nirodhah</h5>All these vrittis are mastered by practice and by the letting go of attachment.<hr>In this sequence of sutras, Yoga is described as the refinement and purification of consciousness to its original balanced state, known as Samadhi,and Patanjali explains that this happens through meditation, so as to master the fluctuations that disturb consciousness from its original state.&nbsp;<hr><h5 style="text-align:center;">Eventually the mind becomes so refined that it is a useful instrument for the heart, guided by the soul, and everything settles into its rightful role.</h5>&nbsp;<hr><hr><h4>CONSCIOUSNESS</h4>It is useful here to understand what chit or consciousness is, and how the vrittis or fluctuations in the chit lake disturb the mind and create imbalance. Imagine the field of consciousness as a canvas or a lake. In its original natural state, consciousness is still and pure, like a completely blank canvas or a still crystal clear lake. Vrittis are the fluctuations caused by thinking and feeling. They cause turbulence, disturbing that stillness and purity. They are the play of energy, as chit absorbs some of the universal energy of Prana and sends it out as thought. These vrittis are the waves or ripples of energy that form upon the lake of consciousness when external things affect it, and this happens because we take in so many impressions through our senses.<hr><img src="https://cdn-prod-static.heartfulness.org/samyama2b_bc5510ba07.jpg?updated_at=2023-04-04T11:57:26.442Z" alt="samyama2b"><hr>Swami Vivekananda explains it very simply: “Why should we practice? Because each action is like the pulsations quivering over the surface of the lake. The vibration dies out, and what is left? The samskaras, the impressions. When a large number of these impressions are left on the mind, they coalesce and become a habit. It is said, ‘Habit is second nature,’ but it is first nature also, and the whole nature of man; everything that we are is the result of habit. That gives us consolation, because, if it is only habit, we can make and unmake it at any time.“The samskaras are left by these vibrations passing out of our mind, each one of them leaving its result. Our character is the sum total of these marks, and according as some particular wave prevails one takes that tone. If good prevails, one becomes good; if wickedness, one becomes wicked; if joyfulness, one becomes happy.“… Never say any man is hopeless, because he only represents a character, a bundle of habits, which can be checked by new and better ones. Character is repeated habits, and repeated habits alone can reform character.”The chit is also always trying to re-establish its original stillness, purity and simplicity, and that is why the mind is constantly throwing off thoughts. It is removing the heaviness and turbulence created by the accumulation of vrittis both in the conscious and unconscious parts of the mind. It is attempting to calm the waves and ripples so that the chit lake becomes like a still clear pond where we can see to the bottom, to the soul.That is also why we dream – in that relaxed sleepy state the mind is trying to purify the canvas of consciousness by throwing off impressions from the subconscious so that it can dive into the deep sleep state to touch the soul. Dreaming is an obvious prelude to deep sleep. But dreaming is generally not enough to purify the chit, as most of us accumulate more impressions than we can remove. We create an imbalance because our sensory organs draw us outwards into mental and emotional stimulation. The more hectic our lives, the less stillness in our lives, the more stimulation we crave,the more desires we want fulfilled, the greater the load of impressions we will accumulate, so the more muddy and turbulent the water is in the lake.<hr><h4>THE FIRST STEP IN YOGA</h4>Because of this, the first step in Yoga is to restrain that outward pull of the senses and start the return journey inwards through meditation towards a purified consciousness. We start with meditation, and the other steps of Yama, Niyama, Asana, Pranayama, Pratyahara and Dharana naturally come into play along with Dhyana.When meditation is seen as a separate event or activity of the day, it is rarely effective. In contrast, when we prepare for meditation the night before, and then afterwards try to carry the condition received in meditation into the rest of the day, then its effectiveness is dynamic and life-changing.<hr><h4>PREPARATION FOR MEDITATION</h4>It makes a very vital difference to the quality of meditation the next morning if we prepare the evening before. The first thing is to remove the impressions at the end of the workday, through the practice of Heartfulness Cleaning. In this practice, the chit is cleaned of the fluctuating vrittis, in the same way that taking a bath cleans the body. The fluctuations reduce, so that the canvas of consciousness moves towards a state of stillness, lightness and purity. This removal of these unwanted impressions is active Yama.We continue with Yama by also removing the behavioral tendencies and habits that have developed as a result of these impressions. The heart and mind are often preoccupied because of the various emotions, interactions with others, habits and behavioral patterns that occur during any day. Someone may have hurt us, we may be jealous of someone else’s success, worried about money or children, or feeling resentful or fearful. We may even feel guilty about something we did or did not do. So the reflective, quieter time during the evening, before going to bed, is a wonderful time to scan the day’s activities, and decide not to repeat anything that we may have done wrong, even unintentionally.<hr><img src="https://cdn-prod-static.heartfulness.org/samyama2c_2ef1d287e8.jpg?updated_at=2023-04-04T11:58:01.287Z" alt="samyama2c"><hr>This is also the time to connect with our fellow beings, acknowledging them all as brothers and sisters on this journey of life, no matter what they have done, in order to release all complexities in relationships. How can any resentment, jealousy or fear of others remain in our hearts when we accept everyone as one family?Finally, the time just before sleep is perfect for connecting deep within the heart to the Self through the Heartfulness Prayer. As a result of this connection, sleep is also rejuvenative – physically, mentally and spiritually – and peaceful instead of mentally turbulent. It is like the difference between sailing on a smooth still lake and on a stormy sea.Such rejuvenative sleep allows us to wake early and meditate in the stillness of Nature at dawn. That is one of the most profound and beautiful experiences any human being can have. The Center within us resonates with Nature’s still pure Center at that stationary cusp between night and day. We are able to dive deep. Before starting the Heartfulness Meditation, we are conscious of first purifying mind and body. Then we sit in a comfortable inward-facing posture (Asana) and relax so that our breathing and all our energies are able to focus inwards (Pranayama and Pratyahara). Then we make the supposition (Dharana) that “the Source of Divine Light within my heart is drawing me inwards,” and through Dharana we hold and nurture that supposition in the heart as naturally and effortlessly as possible so that we slip into Dhyana. Pranahuti or Yogic Transmission facilitates this process of effortless inward focus towards Samadhi.&nbsp;<hr><h5 style="text-align:center;">We make the suggestion in our heart, and it resonates with the surroundings of the Heart Region. This vibrationless vibration then expands further, extending to all the chakras of the human system and they all begin to glow. It goes on expanding, passing through region after region until they are all absorbed in the innermost circle.</h5>&nbsp;<hr>We make the suggestion in our heart, and it resonates with the surroundings of the Heart Region. This vibrationless vibration then expands further, extending to all the chakras of the human system and they all begin to glow. It goes on expanding, passing through region after region until they are all absorbed in the innermost circle. Sometimes we feel dazzling light at the region we have reached, and the dazzling light then fades as we journey forward. And eventually we cross the different stages of maya and find ourselves in a totally calm atmosphere. There are stages and stages after that as we journey to the Center.Meditation is our means of approaching the Center. When we meditate, the central power we have remains in force, and it disperses the clouds and obstacles on the way. This can only be experienced practically. Eventually we find ourselves swimming in everlasting peace and happiness. At this stage the mind has automatically become disciplined and regulated, our senses naturally come under control, and we gain mastery over them. All this is the result of meditation on the heart with the aid of Yogic Transmission, pranahuti or pranasya pranaha.<hr>&nbsp;<hr><h4 style="text-align:center;">Article by KAMLESH PATEL (Daaji)</h4>&nbsp;<hr>

<hr class="vertical-space1" />

<h3 style="text-align: center">
 DHYANA AND SAMADHI – THE PROCESS OF REVELATION AND
 TRANSCENDENCE
</h3>

<h4>
 Dhyana, often translated as meditation, is the centerpiece
 of Patanjali’s Ashtanga Yoga, and through the inner spiritual journey
 it leads us to Samadhi, the original state. In this article,
 DAAJI focuses on the practice of
 meditation and how it leads us into Samadhi.
</h4>

<h5 style="text-align: center">
 Meditation is a state of intense inner wakefulness. 
 —The Upanishads
</h5>
<hr class="vertical-space1" />

 There are two very common images we see of people meditating. The first
 is that of a practitioner sitting completely erect in one of the
 traditional cross-legged sitting Asanas, mindful, witnessing
 thoughts, and very alert.


 The second is of a practitioner in an absorbed state of
 Samadhi, unconscious of everything around, sometimes in a
 stone-like state. Again, he or she usually sits in one of the
 traditional cross- legged Asanas but often the head has fallen
 forward, sometimes even to the ground.


 These seem like totally different approaches to meditation – one fully
 conscious and aware, and the other fully unconscious and absorbed in
 something that resembles deep sleep. In fact, these are different stages
 of the meditative process that need to be understood within the overall
 context of consciousness. What actually happens to our consciousness in
 meditation? That depends on many factors, some of which we will explore
 here.


 One of those factors is preparation. How do you prepare for meditation?
 In the last article of this series, we discussed the importance of
 preparing the night before for morning meditation. Now let’s look at the
 morning meditation process in more detail. First it is important to get
 settled physically, going to your chosen place of meditation, finding a
 comfortable posture, relaxing the body, and becoming quiet. Patanjali
 recommended relaxation as a prerequisite to meditation or
 Dhyana, because unless your body is relaxed your attention will
 move from one part of your body to another, as you try to get
 comfortable. To meditate well, you need to be able to gently close your
 eyes and passively let things unfold. Arriving at effortlessness
 combined with a steady and comfortable posture prepares you to plunge
 into meditation, because you have created the field. If you don’t first
 prepare in this way, if you are rushing or disturbed, how effective will
 your meditation be? So the first thing is to settle.


 What next? The first step of meditation is often defined as thinking
 about one thing continuously, so usually you would start by gently
 focusing on the object of your meditation. This is actually the aspect
 of Ashtanga Yoga we know as Dharana – focusing attention,
 holding and nurturing an idea. Whatever suggestion you make in
 meditation becomes your goal, your purpose for meditating, and it
 defines what you will become.


 But we often get stuck with this definition of meditation and lose sight
 of the real purpose of Dhyana. In Yoga, meditation is the
 process of revelation, where the true nature of the object upon which we
 are meditating is gradually uncovered. Such revelation comes not as
 thought but as feeling. In meditation we shift from thinking to feeling;
 from thinking about the Divine to feeling the Divine Presence and then
 eventually to becoming one with that Presence. It is a journey from the
 complexity of the mind to the simplicity of the heart and through the
 heart to the very Center of our being.

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<h4>
 <img alt="samyama3b" class="has-img-center lazyload"
 src="https://cdn-prod-static.heartfulness.org/samyama3b_45020dc77b.jpg?updated_at=2023-04-04T12:22:12.644Z" />
</h4>
<hr class="vertical-space1" />
<h4>THE CONSCIOUSNESS SPECTRUM</h4>

 This journey takes us from the surface level of limited consciousness to
 deeper levels where we awaken and experience more and more of the full
 spectrum of superconsciousness- consciousness-subconsciousness. And so
 we have different experiences along the way. There are times when we are
 very alert and aware during meditation, either in stillness or when the
 mind is turbulent with thoughts, emotions, expectations, desires and
 concerns. There are other times when we go beyond consciousness into
 deep sleep-like sushupti states, when we appear to be totally
 unconscious of what is going, because we have been taken to dimensions
 that are not in our conscious awareness. There are also dream-like
 semi-conscious states, where our subconscious is very active. Then there
 is the ultimate expanded state where consciousness spans the full
 spectrum from total absorption to total alertness.


 And the journey is not linear – it is not that early on we are restless
 and then we become absorbed or still. In fact, at each stage or point
 along the way, we will feel some disturbance with the change as we enter
 a new realm, and then gradually we may become unconsciously absorbed
 until our consciousness settles in the new place and becomes familiar
 enough to feel comfortable there. Eventually we will ‘own’ that place,
 and we no longer notice anything about it – our consciousness has
 somehow expanded into that realm. Then it is time to move on to the next
 point or chakra. So the interplay of settledness and restlessness, of
 unconscious and conscious Samadhi, will be cyclical as we
 journey onwards and inwards.


 Why are some of us able to dive deep into various dimensions of human
 experience, while others seem to float on the surface, stuck with
 thoughts, emotions and bodily sensations, and distracted by what is
 happening around? We can consider the former to be vertical expansion of
 consciousness into different dimensions of existence, while the latter
 is horizontal expansion within the same dimension of existence. Both
 have their place in our evolution, but it is important to know the
 difference because without vertical growth we do not evolve. If we only
 stay on the surface, we may become very adept at witnessing our thoughts
 and emotions, but we will be stuck in a small band of consciousness that
 is a minute part of our being.

<hr class="vertical-space1" />
<h4>THE OBJECT OF MEDITATION</h4>

 Here the object of our meditation becomes very important: What do we
 want to become? With what do we identify? We have discussed at length in
 past articles about the various bodies we possess – the physical body
 or sthool sharir, the subtle body or sookshma sharir,
 also known as the mind, and the causal body or karan sharir,
 also known as the soul. Our bodies and minds are both vehicles for the
 soul, the cause of our existence, the master of our existence. The mind
 is the interface between the body and the soul. During meditation, or at
 any other time for that matter, we can direct our attention towards
 worldly physical life or to the soul’s existence, or we can acknowledge
 and integrate both, which is the path of Yoga.


 Most importantly, through meditation we experience the master behind the
 vehicles. We discover firsthand that we are not just the vehicles of
 body and mind, but also the one using the vehicles.
 Pranahuti or Yogic Transmission facilitates this experience and
 when that happens our meditation soars. The master within witnesses. The
 body and mind take their rightful natural place, so that we can identify
 with the master within, with Reality, with the cause of our existence.


 It is just like a pianist using the piano keys, strings and pedals to
 play music, but it is obvious that she is none of these things – they
 are vehicles for her to make music. Regular practice of meditation
 allows us to understand this difference, as our consciousness observes
 the mind during meditation.

<hr class="vertical-space1" />
<h4>THE THREE BODIES</h4>

 The repercussions of this are astounding. For example, once we identify
 with consciousness and the soul, our perception of death changes. Does
 the soul die? Does consciousness die? Only the body dies, and those
 aspects of the mind connected directly with the body, like the senses
 and energy channels. When we leave the physical body it is like removing
 a set of clothes that no longer fit. Most aspects of the subtle body
 continue onwards with the soul, and these are the functions that we know
 as manas (contemplative mind), buddhi (intelligence)
 and ahankar (ego) along with chit (consciousness); in
 fact the subtle body departs along with our soul at the moment of death.
 And once we are pure consciousness, ahankar becomes pure
 identity. When we witness life, the ego dissolves, whereas when we are
 busy ‘doing’ in the world, the ego generally strengthens. The trick is
 to learn to ‘do’ without doing, and that is where meditation also comes
 into play. When we meditate, we are gifted a meditative state. If we are
 able to carry the consciousness of that state with us throughout the day
 into worldly activities, if we let that state ooze from the Center of
 our being into everything we do, then we learn to ‘do’ without being the
 doer.

<hr class="vertical-space1" />

 <img class="has-img-center lazyload"
 src="https://cdn-prod-static.heartfulness.org/samyama3c_dfafa8007a.jpg?updated_at=2023-04-04T13:02:45.170Z"
 alt="samyama3c" />

<hr class="vertical-space1" />
<h4>PATANJALI’S SUTRAS</h4>
Patanjali describes this concept in his Sutras:
<h5 style="text-align: center">
 4.18: Sada jnatah chitta vrittayah tat prabhu 
 purusasya aparinamitvat
</h5>

 The activities of the mind are always known by pure 
 consciousness, because that pure consciousness is 
 superior to, supports and is the master over the mind. 
 Rather consciousness operates through the mind. 
 The Lord of the mind is unchangeable.

<h5 style="text-align: center">
 4.19: Na tat svabhasam drishyatvat
</h5>

 Mind is not self-illuminating, as it is the object of 
 knowledge and perception by pure consciousness.

<hr class="vertical-space1" />

 The mind is like the moon that needs the sun to illuminate it. In
 meditation, when we connect with the Source, pure universal
 consciousness illuminates the mind, and with Yogic Transmission the mind
 is very quickly illuminated. As a result, we also become aware when we
 are not centered, and so we can adjust and recalibrate ourselves. Once
 we are centered, the master within disciplines and guides our lives.


 In the Heartfulness practice, from the beginning we establish a
 connection with this inner master so that our focus goes directly to the
 Center of our being, to the Source. It is the same Source as the Source
 of all things, which is also called the Ultimate, Infinite, Absolute and
 God. This is the way we bring about vertical expansion in our
 consciousness during meditation – our focus is on the Center not on the
 periphery. While we are meditating we are not interested in analyzing
 our thoughts and how we can do better during the day-today happenings of
 life; we keep that for another time and practice. No, meditation is for
 diving deeper, as at that time we are interested in expanded
 consciousness, pure consciousness, dynamic consciousness. For this
 reason it is also hard to write about the states of meditation, because
 the language of describing things is of duality and we are going beyond
 the duality of the mind, beyond mind, beyond even consciousness, to what
 is behind all of those things – that which transcends duality.

<hr class="vertical-space1" />
<h4 style="text-align: justify">
 SAMADHI
</h4>

 It is through this inner connection that we are able to dive deep in
 meditation and journey a little further each time, becoming absorbed in
 various levels of Samadhi. Samadhi is highly sought
 after in Yoga. It is the eighth and culminating stage in Patanjali’s
 Ashtanga Yoga. In the Sutras, Patanjali describes the first level of
 Samadhi as a stone-like consciousness where we are oblivious to
 what is happening. This is because we have journeyed into those parts of
 our mind beyond awareness. In the second state we are in a dreamlike
 subconscious Samadhi, and in the third we are fully aware and
 absorbed simultaneously, which is known as Sahaj Samadhi. In
 Heartfulness, quite quickly we are able to experience the lighter, more
 evolved states of Samadhi.


 Sahaj Samadhi is a condition where we are deeply absorbed in
 meditation, and at the same time fully conscious of everything else that
 is going on. In the Yoga Shastras, this is known as the
 Turiya condition or the fourth state. Everything is in our view
 – we are aware of outside noises, the thoughts in our head, and the
 deepest inner connection with the Source. It is all integrated within
 us, so that everything becomes an expression of the deepest part of our
 being. Our consciousness is whole and complete.


 We can also take this state out into our day, while we are busy doing
 other things. We are simultaneously able to focus on work, on the
 surroundings, on the TV, on something happening outside, and still
 remain in communion with our inner being. We can also simultaneously
 witness the Transmission flowing, and any thoughts that arise, and we
 are able to decide the next step we should be taking. We remain peaceful
 with all these things happening at the same time. This is known as the
 Turiyatit state in Yoga. It is a state where we have full
 spectrum consciousness with eyes open. There is no need to focus on any
 particular thing. The moment we focus on any particular thing, it is no
 longer meditative but concentration.

<hr class="vertical-space1" />
<h4 style="text-align: justify">
 THE SCIENCE OF MEDITATION
</h4>

 This is not all there is to meditation, as there is a vast science and
 underlying philosophy behind it, which can best be studied practically.
 Ram Chandra of Shahjahanpur has written:


 “People may ask why it is necessary to proceed with meditation at the
 first stage of Raja Yoga. The answer is quite plain and simple. We are
 now gathering ourselves at one point so that our individual mind may
 leave its habit of wandering about. By this practice we set our
 individual mind on the right path because it is now metamorphosing its
 habit. When this is done, our thoughts naturally do not go astray.”


 “Meditation is the only thing that can lead you to the end. There is no
 other means of approaching the Center. We have seen that the one thought
 arising out of the Center created so big a universe. We have got within
 us the same central force, though marred by our wrong doings. We utilize
 the same power, which is automatic in us. We take work from the same
 force through meditation. This is how we proceed naturally and with
 Nature’s force.”

<hr class="vertical-space1" />

<hr />
<h4 style="text-align: center">Article by Kamlesh Patel (Daaji)</h4>

<hr />

Samyama – part 3

Yogic psychology

<hr><h4>Spirit Matters Podcast is a very popular site showcasing an eclectic mix of talks about contemporary spirituality. The hosts are DENNIS RAIMONDI and PHILIP GOLDBERG. On July 1, 2018, together they interviewed DAAJI about his life, spirituality and his new book, The Heartfulness Way. Here we highlight excerpts from the interview.</h4><img src="https://cdn-prod-static.heartfulness.org/personal_journey2_7e0df20138.jpg" alt="a-personal-journey-part-1"><hr>DR: This is Dennis Raimondi with my co-host, Philip Goldberg, author of The Life and Times of Yogananda, and our guest today from India is Kamlesh D. Patel, known to many as Daaji. He teaches Heartfulness Meditation from his personal experience as a devoted student of spirituality. He’s gone from his work as a pharmacist to a spiritual seeker and teacher, and we are very excited to speak with him today.So Daaji, thank you so very much for taking the time to come on, and I want to mention your latest book, The Heartfulness Way.PG: Welcome Daaji, you came to our attention through mutual friends, and you have an interesting life. Why don’t you fill in our listeners before we get into your new book and Heartfulness Meditation? Tell us how you came to become a teacher of meditation. You were born in India, you lived in America, and you’re a pharmacist by trade. Give us a little bit about that history.DAAJI: Well, I was born in India, as you said. I was educated here and then I studied and got my license to practice in two states, in New York State as well as in California. I started a pharmacy career in Brooklyn, and over a period of time, over 30 years, I must have started almost 20 drugstores. And my way, my spiritual path began a long time back. We don’t know when we begin but officially, to my senses, it began when I started under the guidance of a person known as Babuji in 1976. That was the beginning of my <a href="https://heartfulness.org/magazine/a-personal-journey-part-1" target="_blank" rel="noopener noreferrer">spiritual journey</a>, which I continued after coming to the US in 1981 also. I would give equal importance to both – to my spiritual practice as well as to the business world. Everything was intermingled, and that’s how it should be. Nature has created us with a purpose and not to run away from things. So I took both things as a challenge – business as well as the spiritual world – and tried to do my best in both fields.So this is who I am: I am always a spiritual seeker. On the way, I am fully committed to those who would like to travel with us, experience what we do. And this Heartfulness Way practice that is offered to every spiritual seeker: if you are willing to meditate, this is the way. And here the most magnificent thing that happens with this way is Pranahuti or Transmission, which is a unique feature of this.&nbsp;<hr><h5 style="text-align:center;">I am always a spiritual seeker. On the way, I am fully committed to those who would like to travel with us,&nbsp; experience what we do.</h5>&nbsp;<hr>I have heard about Phil from a friend and from another gentleman who forwarded me some of your videos. So now it rings a bell while I’m listening to you, Phil, your association directly and indirectly with Yogananda. It makes me very happy that you are exposed to meditation.<img src="https://cdn-prod-static.heartfulness.org/personal_journey_daaji2_ecff91db0e.jpg" alt="a-personal-journey-part-1">DR: Daaji, I am curious. You were obviously a good student and a good businessman. You studied to be a pharmacist – that’s science – and you went into business and you were very successful. Were you surprised, was your family surprised when you decided to go from your business into spiritual teaching? And was there some event that triggered that in your life?DAAJI: Not really. My family was not surprised because business was going on as well. And while I was doing business I was also training, though right now I am training individuals from a different level. You know, if you were a patient coming to me for medication, we would chitchat, and I would encourage everyone to meditate. I would have a sign outside my pharmacy, ‘Learn to Meditate’, and I would teach those people who were very curious how to meditate, even before I was in this current position. Often I would close the pharmacy and those who would like to meditate would sit around in the pharmacy area, and we would meditate together. That was the way. So no one was surprised when this bigger responsibility came, because we don’t dissociate from usual family life; family life goes together with spiritual life.PG: When I grew up in Brooklyn, we didn’t have pharmacies with meditation signs on the outside! But Daaji, most of our listeners are familiar with meditation and will have in many cases been meditating in one form or another for a long time. So they’ll be curious to know what is different about the lineage that you represent and the method that you call Heartfulness. Can you explain a little more?DAAJI: Surely. What signifies this method is Pranahuti. It’s a Sanskrit word loosely translated as ‘Yogic Transmission’, which flows from one heart to another heart, with intention, with sankalpa, with determination, with supposition. When you close your eyes to meditate, you may be meditating without Yogic Transmission. But when I transmit to you this Yogic Transmission, you are able to feel the difference in your meditation instantly. Within half an hour you know the difference that, “Yes, meditation with Transmission can make a big difference.”&nbsp;<hr><h5 style="text-align:center;">When you close your eyes to meditate,&nbsp; you may be meditating without Yogic Transmission.&nbsp; But when I transmit to you this Yogic Transmission,&nbsp; you are able to feel the difference in your meditation instantly. Within half an hour you know the difference that,&nbsp; “Yes, meditation with Transmission&nbsp; can make a big difference.”</h5>&nbsp;<hr>This Transmission was reinvented – it’s not that the first Guide of the system invented it. He was born in 1873 in the northern part of India, whereas this technique was known almost 10,000 years back.But somehow in his superconscious state he became cognizant of it, and he said, “Oh, this is very simple and I can do this!” So he started teaching the people in his neighborhood and then slowly the news spread that, “Yes, this man has very striking yogic powers, and instantly he is able to put people into a Samadhi state because of this Pranahuti.” So slowly he became very famous in his district.Then the person who came after him, who was also known as Ram Chandra (both carried the same name), spread it worldwide in all continents. And after him came another gentleman who was the successor. The tradition continues, and nothing much has changed from the beginning. Meditation, which is offered with Transmission continues the same way. Of course ways change now, in the sense of how it is offered. Earlier it used to be a one-to-one session, if you had to be initiated. Now we don’t have time to initiate one person at a time, because if I go to a college and there are thousands of people waiting to be introduced to meditation, I don’t have time to spend half-an-hour with each individually. So we do it all at the same time. Also now the world has become smaller, so if someone is interested in New York and there is no trainer who can transmit to them locally, they say, “Oh, let me use this little App or let me connect via email or via internet to make a connection with a Heartfulness trainer, and take a remote initiation,” which can be felt also.DR: And in the course of a month, how many people do you generally teach?DAAJI: Well now we have over million seekers throughout. Personally, every week I train roughly 5,000 people.<hr><img src="https://cdn-prod-static.heartfulness.org/personal_journey4_e490a51b08.jpg" alt="a-personal-journey-part-1"><hr>DR: Wow!PG: And you have hi-tech methods of Transmission now?DAAJI: You know we have this app called We Meditate. So people say, “I would like to receive Transmission using the App.” In my case, most of the time a lot of people come here to this ashram. Not much of lecturing is done; it is mainly the spiritual experience that we all enjoy together. I transmit, and they all sit with closed eyes and we meditate together and see the difference, feel the difference, and become something in the process.PG: You have an ashram in Hyderabad. Maybe you should mention the name for people who are listening in India.DAAJI: Well, it’s called Kanha Shanti Vanam. Actually we have so many, over a 1000 Heartfulness Centers we call ‘HeartSpots’. You can log in to www.heartfulness.org and request, “I’m in New York. Is there a nearby HeartSpot Center where there is a trainer available or where I can go to meditate?” I think we have over 2,000 such HeartSpots worldwide.&nbsp;<hr><h5 style="text-align:center;">It is mainly the spiritual experience that we all enjoy together. I transmit, and they all sit with closed eyes and we meditate together and see the difference, feel the difference, and become something in the process.</h5>&nbsp;<hr>PG: Let me ask you another question: the term ‘Heartfulness Meditation’ and your book The Heartfulness Way, was that choice of name a deliberate counter to the popularity of the word ‘Mindfulness’, or does it actually predate all of that?DAAJI Well, it predates it long, long back, actually. Mindfulness, if I’m not mistaken, started becoming known to the world sometime in 1995 or ’96. This has been going on from 1873, and 1945 was the year when this system was officially organized, legally formed as a society in India.PG And was it called Heartfulness then?DAAJI No. It was established as an organization called Shri Ram Chandra Mission, but we have always used the heart as a way of meditation. Officially the name Heartfulness was coined sometime in 2003, and we made the decision to move on with the word because it’s a very nice word. It expresses everything that we do: do it with the heart. And there is no idea that we should compete with Mindfulness. In fact, integration is better. Friction is not good, that is ego-driven.PG: Very good.<hr>To be continued … You can listen to the full interview on the Spirit Matters website at <a href="https://soundcloud.com/spirit-matters-talk/daajiinterview" target="_blank" rel="noopener noreferrer">https://soundcloud.com/spirit-matters-talk/daajiinterview</a>.<hr>&nbsp;<hr><h4 style="text-align:center;">Interviewed by DENNIS RAIMONDI and PHILIP GOLDBERG</h4>&nbsp;<hr>

A personal journey - part 1

A user’s guide to living - part 2

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<h4>Even before the texts of the Vedas were written down, the three fundamental elements of yogic practice were known as
 Karma Yoga, Jnana Yoga and Bhakti Yoga. Here DAAJI enlightens us on how these
 three elements arose, and how mastering karma, jnana and bhakti can help us to reach the stage of oneness known as
 Yoga.</h4>
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It is fascinating to me that the most unified concept in the world, Yoga, has been
 subdivided into so many branches. Just as medical doctors specialize in certain organs of the body and certain
 illnesses, Yoga practitioners often specialize in just one or two aspects of Yoga. And like medicine, these yogic
 specializations may take us deeper into each area of specialty and provide very useful and important understanding,
 but the underlying purpose of Yoga has been lost in the process.
The word ‘Yoga’ itself means ‘union’ or ‘to bind’, and the practices of Yoga are all
 about unification of the lower self with the higher Self; union of individual consciousness with universal
 consciousness; and the integration of body, mind and soul into a purified whole. Despite this focus on union, Yoga
 has also traditionally been classified into three major disciplines – Karma Yoga, Jnana Yoga and Bhakti Yoga. What
 are these three disciplines and how do they fit together? Is there some purpose to this triadic classification? To
 understand this, we really need to go back to the time of creation.
<h3>CREATION</h3>
What was there before the creation of the universe? There was indescribable and infinite
 darkness. Then, into this absolute state of nothingness came a stir, and that very first vibration caused the big
 bang. It was also the first manifestation of consciousness, described in Yoga as AUM. The whole world rests upon it.
 It is the Absolute Base and foundation of all creation.
As a result, the veil of darkness collapsed and time was born. Individual identity
 arose, the ‘I’, and consciousness experienced fear because it was now separated from the Source. Fear arose because
 of the feeling of separateness or individuality. But as a result of thinking and understanding, fear disappeared, as
 it still does today whenever we face fear. The Being that existed at the dawn of time wished to expand, and that
 wish was the beginning of desire, and it began to grow. From then on it was called Brahman.
That first stir faced no friction; nothing prevented it or slowed it down in any way,
 and so it found an opportunity for infinite expansion. Thus there was movement or expansion (karma) and thinking
 (jnana), and before these two existed there was the original connection with the Source (bhakti). These three –
 karma, jnana and bhakti – have been there since the very beginning of the universe, as fundamental elements of life,
 and together they dance and weave our existence through the fabric of time. They are inseparable, and dependent on
 each other.
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The first and fundamental element is bhakti. We usually translate bhakti into English as
 ‘love and devotion’, but it is more fundamental than that. It is the feeling of connectedness with everything
 through the heart; the link of our individual consciousness with the universal divine consciousnss. Without bhakti,
 karma and jnana are missing that vital element of enthusiasm and spark; so they become purposeless and futile. In
 these two articles we will explore all three of these elements, their interplay, and the role of spiritual practice
 and Pranahuti in refining them towards our purpose.
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<h3 style="text-align: justify;">KARMA</h3>
Karma is action. Why is action necessary? It is the practical manifestation of
 existence. Without action we cannot infer life, as action expresses life. Karma is the ‘movement’ part or the
 ath of the atman or soul. Karma was also the movement of that stir at the time of creation that
 became the ongoing ‘expansion’ part, the bruha, of Brahman or God. This aspect of movement and expansion
 that is critical to all life is what we call karma.


<hr>
<h5 style="text-align: center;">Karma is the ‘movement’ part or the ath of the
 atman or soul. 
 Karma was also the movement of that stir at the time of creation 
 that became the ongoing ‘expansion’ part, the bruha, of Brahman or
 God. 
 This aspect of movement and expansion 
 that is critical to all life is what we call karma.
</h5>

<hr>
So in Karma Yoga we learn to express life through action according to the natural law.
 If life is expressed in this natural way, without harming anyone or anything, there is neither merit nor wrongdoing
 in it. When we spend time observing newborn babies, we soon see that there is no consciousness of right or wrong in
 their actions, or any thought of legitimate or illegitimate. Every action is so natural, in response to the most
 basic needs and stimuli. The ideal Karma Yogi is like a newborn – so pure that there is no need for ‘right or wrong’
 consciousness.
But are we there yet? Instead we are entangled in thoughts of right and wrong, creating
 bondage and the need for ethics and values. When we act in accordance with mundane desires, we develop a chain of
 karma after karma, of desire after desire, and we become trapped in that net. Then the need to free ourselves
 arises, otherwise it would not even enter our thought.
To free ourselves from bondage, we have a number of Heartfulness practices:
<ul>
 <li style="text-align: justify;">The first is a process of Cleaning – a super
 effective method for removing the past impressions that created the bondage and limit or distort our
 consciousness.</li>
 <li style="text-align: justify;">The second is a practice of Constant
 Remembrance, in which we maintain a base of resonating with the universal consciousness, of being
 united with the rest of Existence throughout the most part of the day. This way we are not laying down new
 impressions. That state is possible when our consciousness is purified, and we are able to connect with our
 Center in Meditation in the morning and then carry that state with us
 throughout the day.</li>
 <li style="text-align: justify;">The third is a practice of prayerful Continuous
 Improvement at bedtime, in which we let go of any feelings and emotions we hold about wrongdoings, in
 a guilt-free way, focusing on positive behavioural change and growth. This brings us restful and carefree sleep.
 </li>
</ul>
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Another remedy that helps to remove this bondage is to convert any intention into a good intention before acting. The
 best kind of action is to serve our fellow beings in the world without any selfish motive, personal desire or
 self-importance. When we do this, we are free from any bondage imposed by karma, and we refine ourselves through
 Karma Yoga.

<hr>
<h5 style="text-align: center;">The best kind of action is to serve our fellow beings in
 the world 
 without any selfish motive, personal desire or self-importance. 
 When we do this, we are free from any bondage imposed by karma, 
 and we refine ourselves through Karma Yoga.
</h5>

<hr>
Simplistically, we can say that there are two types of action, legitimate action and
 illegitimate action. Legitimate action brings happiness, and illegitimate action does not. An action is illegitimate
 if there is fear, hesitation and shame, and an action is legitimate if there is fearlessness, courage and valor. But
 there are also other influences: education, personal and cultural values, collective consciousness and experience.
 So to know if an action is legitimate, make sure that the following things are all in sync:
<ul>
 <li>Your religious or ethical principles,</li>
 <li>The sacred and philosophical texts you follow,</li>
 <li>Your Guide’s teachings, and</li>
 <li>Your own conscience.</li>
</ul>
When these are in agreement, an action is legitimate; if they differ, it is illegitimate.
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In religious and spiritual texts, and the philosophy of ethics, a lot is made of the
 principles of right action. In fact, right character is considered to be the cornerstone of most value systems, such
 as the Buddha’s eightfold path, Confucius’ aphorisms, Plato’s Republic and Ralph Waldo Emerson’s The
 Sovereignty of Ethics. Probably the most famous slokas from the Bhagavad Gita, which can be
 recited by most school children in India, are slokas 47 and 48 from chapter 2, in which Lord Krishna tells
 Arjuna:
Your authority is in action alone, not in its fruits. 
 The motive for any action should not be in its fruits, nor should you cling to inaction.
While abiding in Yoga, engage in action! 
 Let go of clinging, and let satisfaction and frustration be the same; 
 for it is said that Yoga is poise.

But with this ethical guidance comes an apparent paradox of karma to be resolved in our
 hearts: on one hand we have the above statements by Lord Krishna, and also his instruction to live life like a lotus
 in a muddy pond – unaffected by the dirt and sludge around. The great sage Ashtavakra also speaks about the
 importance of contentment as one of the five great qualities to be imbibed.
On the other hand, Patanjali advocates intensity and sincerity in our approach to Yoga.
 He says that if this intensity in practice, intensity of love, is not there, then we will not achieve the spiritual
 goal. We cannot have a lukewarm relationship with anyone let alone God. Ram Chandra of Shahjahanpur also advises us
 to have restlessness and intense craving for God; he invites us to say goodbye to peace. We will come back to this
 in part 2, when we explore the interplay between karma, jnana and bhakti.

<hr>
<h5 style="text-align: center;">The real enlightenment comes 
 when we have full consciousness of the condition 
 that has been enlivened in us at each chakra, 
 and we become one with it.
</h5>

<hr>
<hr class="vertical-space1">
<h3>JNANA</h3>
Jnana is knowledge. Just as karma is the practical expression of life, knowledge is its
 essential aspect. Knowledge is the way we perceive and understand the reality of our life, and this is the
 distinguishing quality of human beings. Even the word ‘man’ comes from the Sanskrit word manas, meaning
 mind. Understandably, we place a lot of importance on the mind and knowledge.
The real knowledge of existence is not learnt through books and lectures, however, but
 through observation and direct experience. We also see this in newborn babies: even from the beginning, knowledge is
 constantly being absorbed, and they develop a set of cognates that help them survive in this world of experiences.

Knowledge is no doubt enlightening, but it is not an end in itself. It is a means to an
 end; it always has some purpose. This is so evident in worldly life, for example, reciting
 C6H12O6, the molecular formula for glucose, is not going to elevate my blood
 glucose level when I am hypoglycaemic, although repeating the formula shows that I have the knowledge of the formula
 for glucose. And reciting the formula for water – two hydrogen atoms and one oxygen atom, H20 – is not
 going to quench my thirst! Similarly, to make a wooden chair I will have to practice carpentry and wood turning; and
 to learn swimming I will have to get into the water.
But what is it that human beings are supposed to achieve apart from the smaller mundane
 goals of life? What is our ultimate purpose, for which we need knowledge? In Yoga it is to become one with the
 higher Self, the absolute Reality, which is also that same state that was there before creation. So Jnana Yoga is
 the process of enlightening the way on that journey back to our Source. Our awareness of the destination is Jnana
 Yoga, and that is purposeful knowledge.
The word Jnana is usually applied so vaguely in the spiritual field that it is used to
 describe the range from bookish knowledge to the highest level of inner enlightenment. So a person who has learnt a
 few scriptures, another who has read many books, and yet another who recites philosophy or the scriptures in a very
 erudite way, may claim to be enlightened, irrespective of their inner state.
In fact, true Jnana is an ever-changing state, because the spiritual journey is an
 ever-expanding journey. We become enlightened up to a certain stage. In the real sense Jnana refers to the inner
 condition of the mind that develops as we pass through the different states at different points or chakras on the
 spiritual journey. Jnana is the practical realization of the condition prevailing at each chakra, and so our
 knowledge will vary according to the level we have reached on the journey.
The real enlightenment comes when we have full consciousness of the condition that has
 been enlivened in us at each chakra, and we become one with it. We merge into its consciousness, and so we become
 enlightened up to that particular stage. This mergence carries with it a blissful state that encourages our heart to
 keep going ahead on the journey.
Jnana allows us to think, reflect, make wise choices and exhibit right behavior; it
 allows us to differentiate and draw a line between good and bad; it is the exclusive quality of the heart. As we
 progress on our journey, those abilities continue to become more and more refined until we reach a stage
 characterized by purity, discernment and wisdom. Eventually we transcend the need for knowledge to reach a higher
 state, which is at one with the condition before creation.

<hr>
<h5 style="text-align: center;">When the heart’s attention also goes to the third
 stream, 
 where it settles on the subtlest region, 
 then our higher purpose comes into focus, 
 and the teaching is known as upasana. 
 For this we need bhakti, 
 which is our lifeline for the upward journey.
</h5>

<hr>
&nbsp;
Karma and Jnana are joined by the middle link, which is the human heart. The heart sends
 its currents into our material existence, on one side, leading to action. The same heart sends its currents into the
 subtler regions of the mind for knowledge. While it lies in both knowledge and action, it enjoys the bliss of both,
 but if it leans completely towards one or the other, it is no longer balanced.
Now, when the heart’s attention also goes to the third stream, where it settles on the
 subtlest region, then our higher purpose comes into focus, and the teaching is known as upasana. For this
 we need bhakti, which is our lifeline for the upward journey. In part 2, we will explore bhakti, as well as the
 interplay of all three elements, along with the practices that support them.
To be continued.
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<hr>
<h4 style="text-align: center;">Article by KAMLESH PATEL (DAAJI)</h4>


<hr>

Karma, Jnana & Bhakti Yoga – part 1

Samyama - part 4

<h4>DAAJI shares some thoughts and practical tips on how we can do our very best
 during the current coronavirus pandemic, in order to move from a state of emergency to a state of emergence.</h4>
Our societies are undergoing rapid change right now, and despite the hardships and
 suffering all around, we are seeing many hopeful signs: The wealthy donating to the poor, governments supporting
 their citizens, families and neighbors sharing food and time with each other. We are finding time for humanness and
 for reevaluating priorities. Most of us are slowing down, remembering what it is like to appreciate the little
 things in life and value the sacred. Today, people are praying for the world who have never prayed in their lives
 before. It is a rare opportunity to pause, to slow down, and to witness ourselves. This pause also gives us the
 chance to ask: What do we need to change in our behavior, right now, in order to move forward?
It is a rare opportunity to pause, to slow down, and to witness ourselves. This pause
 also gives us the chance to ask: What do we need to change in our behavior, right now, in order to move forward?
<h4 style="text-align: justify;">Creating connection</h4>
Because of corona, we are having to practice physical distancing, so how can we enrich
 our sense of connection without physical contact? Our basic instinct is to touch, so the lack of physical contact,
 or being separated from loved ones, can be very upsetting at first. But the best way to compensate for this lack is
 to develop a heart-toheart connection with others. The beauty of this heart-to-heart connection is that it works
 across any distance; we can send love to anyone anywhere anytime. And it can be so subtle, so intimate, and so
 tender, as it is a communion at the level of the subtle body, the level of vibration and resonance. Here is a simple
 way to connect:
Sit comfortably and gently close your eyes. Bring the person you
 wish to send love to in front of you. Feel your heart connecting to their heart. Gently send love and care to
 the person from your heart to their heart. Feel connected. Do this for a few minutes. Stay connected at this
 deep level as often as you like, for as long as you like.
<h4><img decoding="async" alt="" width="508" class="lazyload has-img-center"
 src="https://cdn-prod-static.heartfulness.org/Emergency_emergence1_52a813417c.jpg"></h4>
<h4>Emotional intelligence and resilience</h4>
Another phenomenon we are hearing about at the moment is the opposite of distancing:
 Conflicts among family members who are confined at home together. No doubt there will be some friction when we are
 all living in close quarters, but why is it so difficult for us to tolerate each other? Why are we unable to accept
 each other the way we are? Now that we are spending time together, maybe this is the opportunity to accept one
 another’s imperfections and taunts, and develop greater emotional intelligence and resilience – to rise to the
 challenge. Although today our human community is globally connected, many of us are lonelier than ever, so why not
 remove loneliness by strengthening those family ties which we so often take for granted?
<img decoding="async" alt="Emergency-emergence2" width="282" class="has-img-center"
 src="https://cdn-prod-static.heartfulness.org/Emergency_emergence2_a75d3fbce2.jpg">
We can spend precious time with loved ones and share knowledge with our children and
 grandchildren. In earlier times, families would tell stories in the evenings, read books together, and share skills.
 This is a time to work on our lifestyle choices: Internet-based technologies may be great, but our health will also
 benefit if we take breaks from screen time and the associated radiation. Reach out to others in simple ways. Enjoy a
 song together, meditate together, watch a movie, prepare and eat meals together, and tell each other jokes. The
 togetherness, joy and humor we feel will dissolve many stresses.
<h4 style="text-align: justify;"><img decoding="async" alt="Emergency-emergence" width="282"
 class="mw-100"
 src="https://cdn-prod-static.heartfulness.org/Emergency_emergence3_f267573272.jpg"></h4>
<h4 style="text-align: justify;">Emergence</h4>
And when we stay connected within our hearts, prayerfully, our prayers join with the
 echoes of the prayers of others, and we create a higher vibration of love all around us, soothing the sadness that
 many are feeling right now. When our consciousness remains pure through a meditative practice, it dissolves the
 negative thought pollution that is prevalent everywhere.
There are so many simple habits that will help sustain us, such as conserving food and
 groceries, fasting, and being careful about finances. We can help the elderly, and those who are less fortunate. We
 can be kind to others, and volunteer in our communities. We can do the many forgotten household tasks, like spring
 cleaning, fixing and mending things etc. We can explore our creativity and develop healthier lifestyle habits, cook
 meals at home, practice breathing exercises to build immunity, meditate and exercise. We can learn new skills. We
 can create a new daily routine, that will be so beneficial and reassuring.
<img decoding="async" alt="" width="508" height="744" class="has-img-center"
 src="https://cdn-prod-static.heartfulness.org/Emergency_emergence4_f699daeb1f.jpg">
Most importantly, if we are going to emerge from the corona crisis with a nobler, more
 sustainable way of living, we can use this time to reflect, accept and adapt to new ways. That requires a focused
 mind and a peaceful heart. And how can we experience such focus and peace? Through meditation.
Take refuge from the external turbulence. Dive deep within your heart into stillness.
 Doing this will protect your energetic structure, and give you a sense of well-being and balance, even if it is not
 a remedy for everything. The new era in human history that is emerging right now is the era of the heart, so let’s
 enjoy the ride!
<hr>
<h4 style="text-align: center;">Article by KAMLESH PATEL (DAAJI) 
 Illustrations by ANANYA PATEL</h4>
<hr>

From emergency to emergence

Witnessing

<hr><h3 style="text-align:center;">DHARANA: REFINING THE THOUGHT PROCESS – ALIGNING THE FLOW OF INTENTION INWARD TOWARDS THE CENTER</h3><h4>Dharana, Dhyana and Samadhi are the final three limbs of Patanjali’s Ashtanga Yoga. There is no clear separation or definition among them, as they weave together to define the inner spiritual practices of meditation, known as Raja Yoga. These three limbs focus on the real purpose of Yoga and they are the practices of the inner journey known as the spiritual yatra. In the remaining articles of the series on Ashtanga Yoga, DAAJI helps us to understand the role of Dharana, Dhyana and Samadhi, and how they take us to the culmination of Yoga – union or osmosis with the Ultimate Existence.</h4>We have so far explored the first five limbs of Patanjali’s Ashtanga Yoga – Yama, Niyama, Asana, Pranayama and Pratyahara. Each has its purpose, and together they help us refine our thoughts, actions, posture and energy, including the breath, and direct our senses inwards to the field of consciousness. All this prepares us to go deeper into the heart and mind. Through Dharana, Dhyana and Samadhi, we open up the potential of the subtle bodies and finally go beyond these, eventually to the Absolute state. If you can visualize a human being as made up of matter, energy and the absolute state of nothingness – body, mind and soul – then we are now moving away from the world of matter into the realm of subtler and subtler forms of energy until eventually we reach the Center of our being, which is the Absolute nothingness at the base of everything.<hr><h4>PATANJALI’S SUTRAS</h4>There are many Sutras about Dharana, Dhyana and Samadhi in Patanjali’s seminal research. Here are a few that are relevant to this article:<h5 style="text-align:center;">3.1: Deshah bandhah chittasya dharana</h5>Dharana is the process whereby the mind holdson to some object, either in the body, or outside the body, and keeps itself in that state.<h5 style="text-align:center;">3.2: Tatra pratyaya ekatanata dhyanam</h5>When there is an unbroken flow or uninterrupted stream of knowledge in that object or part of the body, it is called Dhyana.<h5 style="text-align:center;">3.3: Tad eva artha matra nirbhasam svarupa shunyam iva samadhih</h5>When only the essence of that object, place, or point shines forth in the mind, without any form, that state of deep absorption is called Samadhi. It comes in meditation when the form or the external part drops off on its own.<h5 style="text-align:center;">3.4: Trayam ekatra samyama</h5>When the three processes of Dharana, Dhyana and Samadhi are taken together as one, on the same object, place or point, it is called Samyama. The form has vanished, and only the meaning remains.<h5 style="text-align:center;">3.5: Tad jayat prajna lokah</h5>Through the mastery of the three-fold process of Samyama, the light of knowledge, transcendental insight and higher consciousness come.<h5 style="text-align:center;">3.6: Tasya bhumisu viniyogah</h5>Samyama is gradually applied to the finer planes, states or stages of practice.<h5 style="text-align:center;">3.7: Trayam antar angam purvebhyah</h5>These three practices [of Dharana, Dhyana and Samadhi] are more internal than the previous five practices.<h5 style="text-align:center;">3.8: Tad api bahir angam nirbijasya</h5>They are, however, still more external than the real Samadhi, which does not have an object or even a seed object on which to concentrate.<h5 style="text-align:center;">3.9: Vyutthana nirodhah samskara abhibhava pradurbhavau nirodhah ksana chitta anvayah nirodhah-parinamah</h5>That high level of mastery called nirodhah-parinamah occurs in the transition stage where the rising tendency of deep impressions converges with the subsiding tendency, and the attention of the mind field itself.<h5 style="text-align:center;">3.10: Tasya prashanta vahita samskarat</h5>The steady flow of this state of nirodhah-parinamah continues by creating the habit of doing the practice day after day.<h5 style="text-align:center;">3.11: Sarvarathata ekagrata ksaya udaya chittasya samadhi-parinamah</h5>The mastery called samadhi-parinamah is the transition stage in which the tendency to multi-pointedness subsides while the tendency to one-pointedness arises.<h5 style="text-align:center;">3.12: Tatah punah shanta-uditau tulyapratyayau chittasya ekagrata-parinimah</h5>The mastery called ekagrata-parinamah is the transition stage in which one-pointedness of consciousness arises and subsides sequentially. The idea of time vanishes, the past and present are as one, and the mind is said to be concentrated.<h5 style="text-align:center;">3.13: Hirdaye chitta samvit</h5>By practicing Samyama on the heart, knowledge of the mind is attained.<hr>Patanjali describes Dharana, Dhyana and Samadhi together, because he considers them progressive and interrelated aspects of concentration or inward settledness. Meditation generally starts with Dharana, a supposition. This supposition or sankalpa initiates the flow of intention with thought energy and direction.As that intention moves deeper, diving into the field of experience of the heart, we move into Dhyana or meditation. The outcome is Samadhi, or absorbency in the object of meditation. And the quality of the Samadhi we experience depends on the field we create through this process of meditation.&nbsp;<hr><h5 style="text-align:center;">If you can visualize a human being as made up of matter, energy and the absolute state of nothingness – body, mind and soul – then we are now moving away from the world of matter into the realm of subtler and subtler forms of energy until eventually we reach the Center of our being.</h5>&nbsp;<hr><hr><h4>DHARANA</h4>Dharana is often translated as ‘concentration’, and certainly that is one part of it. But its meaning is broader and far more interesting than simply the ability to concentrate with one-pointed attention. Dharana also covers the ability to contain, to hold, and, like a womb, to nurture in the same way that Mother Earth gives birth to trees from seeds that are planted in her soil. As our consciousness expands, that ability to contain eventually becomes so vast that we are able to contain God within us.At the beginning of the Heartfulness Meditation, we make the supposition that “the Source of Divine Light within my heart is drawing me inwards”, and we then gestate, envelop, hold and nurture that supposition.<hr><img src="https://cdn-prod-static.heartfulness.org/samyama1b_098d6e6056.jpg?updated_at=2023-04-05T06:03:13.119Z" alt="samyama1b"><hr>Dharana results in concentration because there is an unbroken flow towards one thing that is contained and nurtured in the heart. There is some effort involved, through the process of sankalpa directing the flow of thought, but the ideal is to cultivate a capacity for effortless effort. This supposition guides our consciousness into the current that is flowing inwards to the Source, so we are moving towards the goal of complete oneness with the Divine Principle. Holding and affirming that spiritual goal in Yoga is Dharana.Ram Chandra of Shahjahanpur has explained it as follows1:“It is very essential for everyone to fix their thought, at the very outset, upon the goal that they have to attain so that their thought and will may pave the way up to it. It has been observed that those on the path of spirituality who did not fix that final state for their goal have definitely remained short of the mark because, before arriving at the final point, they mistook one or the other of the intermediate states to be the final point or Reality, and stopped there. Thus they suffered merely for not having fixed their goal. Even in worldly matters, so long as a person does not keep their object in view, their efforts are never so intensified as to ensure success.”How does this practice of Dharana resonate in the field of universal consciousness? When we sincerely take up the goal of becoming one with the Ultimate state, the centripetal flow creates a stir in the Infinite. Divinity itself becomes convinced of our one-pointedness of purpose, of our earnest intent. Then it is no longer simply ‘me’ moving towards the goal; the dynamic changes to that of a lover and the Beloved, where attraction is from both sides and the distance between lover and Beloved becomes less and less. Closeness goes on increasing and this eventually leads to mergence in the Ultimate, assuming the form of the latent motion that existed at the time of creation. Our intention, our ideal, results in intense longing, craving and impatience, and this is much more than mere concentration. Dharana keeps our meditation fixed upon the final goal, and this is vital to bringing about the final state.This same aspect of Dharana also allows us to hold and enliven the inner states we receive during every meditation, so that they become part of us. This way,the gifts we receive in each meditation can be absorbed and their qualities become second nature.<hr><h4>SANKALPA</h4>In fact, Dharana is integral to every aspect of Heartfulness practice, because it is the fuel underlying sankalpa or subtle suggestion. As Swami Vivekananda simply puts it, “What is thought? Thought is a force, as is gravitation or repulsion. From the infinite storehouse of force in nature, the instrument called Chit takes hold of some, absorbs it and sends it out as thought.” With sankalpa we can utilize the power of thought in a very effective way. When we master this art of Dharana, sankalpa becomes so potent because it is the subtlest suggestion resonating in a pure, open, loving heart connected to the Divine and thus supported by the Divine Will. This is also the secret behind the potency of prayer. When Dharana is prayerful, offered in a vacuumized pure heart, then the Divine flows in and automatically draw the attention towards the Ultimate. Any thought or intention offered in this state is bound to reach its target.<hr><h4>TRANSMISSION</h4>Heartfulness Meditation is aided by Transmission, which facilitates effortless inward focus, because it has come from the Source itself. It naturally turns our attention deep within to be in osmosis with the most sublime Samadhi from the very beginning. As mentioned in the last article on Pratyahara, personal transformation is from the inside out, from the state of Samadhi outwards. We are given such support so that the journey is one of effortless effort.<hr><h4>RESEARCH</h4>The yogic science of inner revelation depends on Dharana. From an initial supposition, we meditate, diving deeper into the universal consciousness of Samadhi and then resurface at the end of the meditation to observe, record and infer what we experienced and what changed in our inner state. Without Dharana nurturing the initial idea, and allowing it to deepen and unfold during the process of meditation, such revelation would not be possible. In fact, the reason why many people cannot ‘read’ their inner states is because they do not cultivate Dharana during meditation.To do so requires exercising the cognitive functions of the manomaya kosha and vignanamaya kosha, observing with full consciousness, and integrating the knowledge received by the mind in new and creative ways. One way to develop this capacity is to write a journal after each meditation, noting down what happened. Another way is to actively use meditation as a tool for research, by offering a question or a supposition to be explored through expanded consciousness during meditation. The mind in a meditative state is able to gestate an idea or problem with a much higher and broader perspective than rational logic can achieve.&nbsp;<hr><h5 style="text-align:center;">When we master this art of Dharana, sankalpa becomes so potent because it is the subtlest suggestion resonating in a pure, open, loving heart connected to the Divine and thus supported by the Divine Will. This is also the secret behind the potency of prayer. When Dharana is prayerful, offered in a vacuumized pure heart, then the Divine flows in and automatically draws the attention towards the Ultimate. Any thought or intention offered in this state is bound to reach its target.</h5>&nbsp;<hr>In fact, expanded consciousness generally leads to inspiration, which is also how most great discoveries have occurred in the realm of science, and how most artistic masterpieces have been created. For example, Kekulé’s dream led him to the discovery of the benzene ring, the Archimedes Principle was discovered while Archimedes was relaxing in a bathtub.Swami Vivekananda explains clearly in the introduction to his book, Raja Yoga, that Yoga is the science whereby we gain direct experience and perception of the inner states of a human being.He says, “The science of Raja Yoga, in the first place, proposes to give us such a means of observing the internal states. The instrument is the mind itself. The power of attention, when properly guided, and directed towards the internal world, will analyze the mind and illumine facts for us. The powers of the mind are like rays of light dissipated; when they are concentrated they illumine. This is our only means of knowledge.” This is the potential and beauty of Dharana.<hr>1 Ram Chandra of Shahjahanpur, 2016. Commentary on the Ten Maxims of Sahaj Marg, Shri Ram Chandra Mission, India<hr>&nbsp;<hr><h4 style="text-align:center;">Article by KAMLESH PATEL (Daaji)</h4>&nbsp;<hr>

A user’s guide to living - part 5

A user’s guide to living - part 4

The first of the kleshas, avidya, which we explored in the last article, is the basis of the other four afflictions – ashmita, raga, dvesha and abivinesha.It is the ignorance resulting from a limited consciousness that creates lack of awareness. And the two things that are largely responsible for restricting consciousness and leading to mental affliction are desire and ego.It is by becoming conscious of desires and ego, and the role they play in creating mental afflictions, that we start to understand mental well-being. In a simplistic way, we can say that during our spiritual journey, the yatra, we learn to master desires in the Heart Region, and master the ego associated with the Mind Region. In fact the play of desires can create drama even if you are traversing through the Mind Region and likewise the ego can display many of its thorny sides while we are in the Heart Region.The process of going from avidya to vidya is the process of divesting all the likes and dislikes related to desire, as well as the various identifications of the ego, in order to return back to simplicity.In Heartfulness, this process of moving from mental complexity and affliction to mental purity and health, is done through the journey of the 13 chakras from the outer periphery of being to the Center of Being.We receive so much help in this process from our <a href="https://heartfulness.org/magazine/the-power-of-zero" target="_blank" rel="noopener noreferrer">spiritual Guide</a> and his yogic Transmission that keeps our attention focused towards the Center. Even still, we have to be vigilant to refine our outer behaviour. We bring those habits and tendencies to light that limit our personalities and work on consciously removing them. The remaining four kleshas are manifested through these tendencies that are the result of desire and ego, and are best considered together.<h4>EGOISM</h4>The second klesha is asmita, egoism or “mine-ness.” Patanjali says,2.6: Drig darsana saktyor ekatmata iva asmitaEgoism is the identification of the seer with the instrument of seeing.<hr>In Patanjali’s view, egoism stems from identification with the wrong thing. What is the seer? The seer is the highest Self, the soul, the eternal infinite aspect of our being, our Center. What is the instrument of seeing? The subtle body or heart-mind. So our mental problems arise when our ego starts identifying with the instruments of seeing – consciousness, the intellect, the thinking mind, and the sense organs. They are only instruments, and when we identify with these instruments it results in a misdirected ego. It is because of this that we start developing likes and dislikes, attractions and aversions, and the whole process of forming samskaras begins.In a sense we can say that when we do not acknowledge the soul and its central role in our lives, we are doomed to mental affliction and ill-health. Per contra, when we constantly refer to the soul throughout our daily activities, we remain in connection with our Center, and that is the recipe for holistic, integrated mental health.In Heartfulness this ability to interiorize is called Constant Remembrance, also known as retaining the meditative state, or meditating with open eyes. Constant Remembrance emerges out of meditation, once we learn to retain and enhance the meditative state we experienced in morning meditation throughout the rest of the day. In other words, meditation is the mother of Constant Remembrance – hence the importance of meditating every morning.As an aside, there is something relevant to say about the effect of identification on the divergence of science and spirituality, at least by the 1600s. Remember the famous pronouncement of René Descartes, “Ego cogito, ergo sum,” meaning, “I think, therefore I am”? The reality is the opposite: Thinking is due to my existence. What is it that grants the ability of the mind to think?Descartes reasoned that he could be certain he existed because he thought, whereas he perceived his body through the use of the senses, which were often unreliable. He concluded that the only true knowledge came from thinking. He also concluded that thinking power came from his essence. Descartes defined thought as “what happens in me such that I am immediately conscious of it, insofar as I am conscious of it.” Thinking, for Descartes, was every activity of which he was immediately conscious.As a result, Descartes discarded perception as unreliable and accepted only deduction as the true method. This became the basis of the scientific method, which still underpins science today, and does not accept direct perception as a way of obtaining true knowledge.Why were the senses unreliable for Descartes? Because of the colorings in the field of consciousness due to the formation of samskaras – effectively the kleshas. But is it really possible for thinking to be correct when the field of consciousness is impure? It becomes difficult for intellect to arrive at the correct inference with impurities spoiling consciousness.As scientists have found during the 20th century, the outcome of any scientific experiment is dependent on the mind of the observer. The importance of purity of consciousness is as important in the field of science as in the field of direct perception! When we identify our very existence with thinking, it is identified only with the instrument of seeing instead of the seer, and that becomes a source of egoism. This is the current plight of humanity.Per contra, true yogis first purify their consciousness through practice before even attempting to understand the world. They identify with the soul. That way, the true witness, the soul, can use the instruments of consciousness, intellect, thinking and the senses, as well as superconscious perception, to arrive at the best possible answer. The answer can then also be verified by the scientific method whenever there are measurable variables. But not everything can be measured by science!Coming back to asmita, our mental health and wellbeing is dependent on what we identify with. The soul is unchangeable, so when we identify with the soul, can we become angry or sad? No. But when we like or dislike, when we have attachment and aversion, then we can react, positively or negatively, and then it is possible to become angry or sad. We are identifying with the instruments of seeing, not the seer, and so we feel pleasure and pain. And, on top of that, we identify still more externally with family members, friends, office colleagues, and associate ourselves with them with an emotional bond. So, we move farther and farther from our individual center.<hr><img src="https://cdn-prod-static.heartfulness.org/duality_existence2_068edc52fe.jpg?updated_at=2023-04-05T07:38:55.015Z" alt="duality-existence2"><hr><h5 style="text-align:center;">When we constantly refer to the soul throughout our daily activities, we remain in connection with our Center, and that is the recipe for holistic, integrated mental health.</h5><hr><h4>ATTACHMENT AND AVERSION</h4>The third and fourth kleshas are raga and dvesha, which Patanjali defines as:2.7: Sukha anushayi ragahAttachment is that which follows from identification with pleasurable experiences.2.8: Dukha anushayi dveshahAversion is that which follows from identification with painful experiences.We become attached wherever we find pleasure, and we feel aversion wherever we find pain. If we observe our thinking process, we will find that this happens all the time, with people, food, clothing, places and principles. It can apply to anyone, anything and any concept. “I like her hairstyle,” “I don’t like the way he speaks to me,” “That house is beautiful – I want one like it,” etc. The current of the mind flows towards those thing we like, and recoils from those things we dislike. The effect of the “like” and “dislike” vibrations settles down at point C of the heart, and eventually forms samskaras.Everything starts at point C, the strategic point or landing point for samskaras into our system. It is our reactions of likes and dislikes that create the first vibration or stir in the field of consciousness. This affects point C, and from there the energy forms an impression.<img src="https://cdn-prod-static.heartfulness.org/duality_existence3_e32b2d8f8f.jpg?updated_at=2023-04-05T07:40:38.424Z" alt="duality-existence3"><hr>&nbsp;To prevent point C from being affected by likes and dislikes, try to maintain a meditative state throughout the day, so that the mind is unaffected. The beautiful lotus flower floating in muddy water is a wonderful analogy: it grows in the dirtiest water, maintaining its pristine purity and beauty. When this is done, impressions will not affect the field of consciousness. This is one of the most important things we can do for our mental and spiritual health, and it highlights the importance of maintaining a meditative state throughout the day.<h4>CLINGING TO LIFE</h4>The fifth of the kleshas is abivinesha, which Patanjali defines as,2.9: Sravasa vahi vidushopi tatharoodho bhiniveshahClinging to life, flowing through its own nature, can be found even among the wise.<hr>Clinging to life, the instinct for survival, is found in all living beings. It is an evolutionary imperative that defines the ecology of all species. But where does this instinct come from? In the language of Yoga, these instincts are based on samskaric patterns from the past. Instinct is the result of past experience, often from previous lives, that is stored in our field of consciousness. So clinging to life is the instinctive result of an aversion to death that has come from the experience of many past lives. We have known the pain of dying so well. This klesha is also based on the ignorance of identifying with the body instead of the soul, which is eternal and infinite in nature.<hr><h5 style="text-align:center;">So the key is to have a regular daily practice that removes samskaras. If we are able to remove the root cause of afflictions, we can hope to reach our potential of mental well-being, balance and purity.</h5><hr><h4>RESOLVING THESE AFFLICTIONS</h4>Patanjali tells us:2.10: Te prati-prasava heyah sukshmahWhen samskaras are removed, these afflictions can be resolved back to their origin.2.11: Dhyana heyah tad vrittayahThrough meditation, the outer expression of the afflictions disappears.2.12: Klesha mulah karma ashayo drishta adrishta janma vedaniyahWhether they are fulfilled in the present or the future, karmic experiences have their roots in these five afflictions.<hr>So the key is to have a regular daily practice that removes samskaras. If we are able to remove the root cause of afflictions, we can hope to reach our potential of mental well-being, balance and purity. If not, we are stuck with mental complexities, patterns and tendencies, life after life. It is a simple step to do the daily practice of Heartfulness Cleaning to remove them – just as simple as taking a shower to clean your body. It takes but 15 to 20 minutes every evening.This practice of Cleaning is one of the greatest contributions Heartfulness has given to the modern world, as it is so effective in removing the root cause of desires. But it is not enough on its own: The identification of the ego cannot be cleaned and has to be refined through another process. That we will take up another time.<hr><h4 style="text-align:center;">Article by KAMLESH PATEL</h4><hr>

The dualities of existence

A user’s guide to living - part 6

<hr class="vertical-space1">
<h4>DAAJI shows us how ancient Yoga and modern neuroscience converge in their
 understanding of the different states of brain functioning. He explores these states of A, U, M and the soundlessness that follows AUM, in the light of brainwave frequencies and yogic states of consciousness.
</h4>
<hr class="vertical-space1">
DAAJI shows us how ancient Yoga and modern neuroscience converge in their understanding of the different states of
 brain functioning. He explores these states of A, U, M and the soundlessness
 that follows AUM, in the light of brainwave frequencies and yogic states of
 consciousness.
AUM is the original sound that manifested at the time of creation, and that
 sound is still there in our innate memory within the soul, starting from A to
 U to M, and finally the emptiness that
 follows the M. These three sounds all have tremendous significance, but it is
 the soundless sound that follows the M that we must capture. It is actually the
 empty silence that follows the sound of AUM that reminds us of the fourth state
 of our consciousness, known as the Turiya state.
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<img decoding="async"
 class="w-100 lazyload"
 src="https://cdn-prod-static.heartfulness.org/AUM_2_65d729afd3.jpg" alt="neuroscience-aum" >
<hr class="vertical-space1">
These states of consciousness are experienced every day by all of us, and can also be measured with an EEG machine:

The A of AUM: the alert waking states are
 characterized by brainwaves of higher frequencies: Gamma waves, 31-120 Hertz, occur with hyper brain activity such
 as learning and problem solving. Beta waves, 13-30 Hertz, occur when we are active in conversation and activity.
The U of AUM: the contemplative dreamlike state is
 characterized by medium frequency brainwaves: Alpha waves, 8-12 Hertz, occur when we are relaxed, contemplative,
 absorbed in a beautiful piece of music, daydreaming or starting to meditate.
The dream state is characterized by Theta waves, 4-7 Hertz, and occurs when we are drowsy
 and drifting into sleep and dreams.
The M of AUM: the deep sleep state is characterized
 by Delta waves, 0.5-3 Hertz.
When we are in an active waking state, consciousness is moving outwards, away from the Source in the search for
 knowledge, and from this is born the field of modern science. As the brainwaves frequencies become slower, it shows
 that we are turning inwards and moving into deeper states of consciousness. The consciousness of the dream state is
 somewhere between the waking and sleeping state, where we dream of slokas, poetry, ghazals, etc.
 It is all about the inner search, and is related to the inner world. In the deep sleep state, consciousness
 gravitates towards its Source, the soul.
If you are familiar with the scientific research that has been done on those meditating with Transcendental
 Meditation, various Buddhist systems, Mindfulness and Heartfulness, they have conducted experiments on monks and
 ordinary people, new meditators and experienced meditators who had done ten thousand, fifteen thousand, twenty
 thousand hours in meditation.
In research studies, meditators have experienced Delta frequencies, normally found during deep sleep, the dreamlike
 Theta frequencies, the relaxed Alpha states, and spikes of high frequency Gamma brainwaves in patterns not normally
 associated with waking states. In fact, in yogis who meditate regularly, Gamma oscillations are found to be much
 more common and significantly greater in amplitude than in other groups. So the spectrum of brainwave frequencies
 expanded in both directions as a result of meditation.
The brainwave spectrum of the Turiya state encompasses the full range of the spectrum, even that of deep
 sleep or Sushupti, indicated by Delta waves, although the person meditating is simultaneously completely
 aware. Yogis and monks crave for this state with all their might, and sometimes meditate for thousands of hours or
 perform penances and practices in order to reach it. With the help of Yogic Transmission, it becomes quite easy to
 experience this Turiya state. Even if you have never meditated in your life, when you are exposed to
 Heartfulness Meditation with Transmission somehow it awakens your consciousness at a different level so that you
 expand into the Turiya condition. While your body is fully relaxed, your mind is able to perceive things.
 You are not sleeping, but you are in a relaxed state as rejuvenative as deep sleep. That is the true Turiya
 condition.
And then we move to the next stage, where we take this condition out into daily life with eyes open. We transcend
 Turiya to the Turiyatit state. The Turiya state is available only when we are in meditation, whereas the Turiyatit
 state emerges when we carry that deep meditative state with us all the time. It encompasses all the states: A, U, M and the soundless sound.
We transcend 
 from A – the external wakeful state, 
 to U – the inner dream-like state, 
 to M – the deep sleep state of Sushupti, 
 to the soundless silence of the Turiya state, 
 and finally to the Turiyatit condition.
So while it is good to meditate regularly, it is even better to be in a meditative state all the time. We are
 actively meditating daily and meditatively remaining active all the time.
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<hr>
<h4 style="text-align: center;">Article by KAMLESH PATEL (DAAJI)</h4>


<hr>

Neuroscience & AUM

Vedas

<hr class="vertical-space1">
<h4>Spirit Matters Podcast is a very popular site showcasing an eclectic mix of talks about contemporary spirituality.
 The hosts are DENNIS RAIMONDI and PHILIP
 GOLDBERG. On 1 July 2018, together they interviewed DAAJI about his
 life, spirituality and book, The Heartfulness Way. Here we highlight excerpts from the interview. You can
 listen to the whole interview on the Spirit Matters Podcast website at http://spiritmatterstalk.com/daaji.</h4>
DR: I’m actually looking at your
 website now; you have a great website! And I’m looking at the HeartSpots. You really are worldwide.
I have one question about the meditation: When you instruct somebody, how much time do
 you tell them to spend a day in meditation? And if somebody wants to really go deep when they come to your ashram,
 can they spend many more hours in meditation? So what’s the balance of meditation and activity that you recommend?

DAAJI: Well, to begin with we
 recommend to meditate for about 20 minutes or half an hour in the morning, and then let this effect of meditation,
 which becomes a meditative state, continue throughout the day during all your daily activities.
DR: And are there instructions for
 how to do that second part?
DAAJI: It happens very naturally.
 When you like something and when the experience is so profound you remain glued to it, and even if you want to shake
 it off it’s not easy for you to shake it off, because it is such a profound stillness you feel within that you would
 like to remain connected with it. So I think a method is unnecessary. Just sit for half an hour in the morning or 20
 minutes, and savor that meditation experience, and allow that stillness or calmness that was a result of meditation
 to continue.
And if per chance you want to repeat it again and maybe make it more intense – I am
 working in a pharmacy for example and suddenly there’s something that upsets me for a moment, so I am away from the
 meditative state. What do I do then? I go to the bathroom, I just stand quietly in one corner and recollect the
 previous meditative state. And I’m back again. It’s like when you’re driving and you make a mistake by taking a
 wrong exit, you take a u-turn and come back to the main highway.

<hr>
<h5 style="text-align: center;">“Condition yourself like a lotus in water, 
 which is not affected by the dirty pond”; 
 it remains unaffected. Besides protecting our consciousness, 
 the art of meditation, the spiritual purpose is to make it expand.
</h5>

<hr>
So consciousness is like that; consciousness is not like traveling a big distance.
 Instantly you can be in a superconscious state or you can be in your normal state, with which you can interact. And
 the whole idea is to play with this consciousness actually. How wonderfully we can play with this consciousness in
 such a way that we don’t gather impressions.
Let me explain to you a little bit about these impressions or samskaras or the impact of
 our thoughts, attitudes and actions. Let’s say you are seated in a flight and you are in row number 13 or 14, and
 you are seeing passengers coming one by one, and the airhostess serving people. Though quiet, and seated doing
 nothing at that moment, you may continue to analyze people: “Oh, this person looks all right,” and a second person
 enters, “Oh, this person looks angry and disturbed,” or, “This airhostess, I think she serves well.” And you have
 some reaction to all these things. “Oh, this lady is carrying so many bags! Doesn’t she understand how to travel
 light?” These likes and dislikes we go on filtering in our heart, and we react to it.
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<img decoding="async" class="w-100 lazyload"
 src="https://cdn-prod-static.heartfulness.org/personal_journey2_8c4f970f58.jpg"
 alt="a-personal-journey-part-2">

<hr class="vertical-space1">
In the business world also, the decisions that we make and the things that affect us,
 everything percolates to likes and dislikes: “I wish I had this; I wish I didn’t have this.” All these likes and
 dislikes affect our heart. And this effect on the heart changes our consciousness. When you’re so happy, your
 consciousness simply expands. When you’re angry and upset, your consciousness somehow gravitates into a small
 compact thing. You dislike it, and it can happen that you might get a migraine or a headache and you don’t feel like
 talking to anyone at that moment. Our consciousness goes on playing and it gets affected. Phil and Dennis, if you
 are exposed to meditation, you know there’s an expression, “Condition yourself like a lotus in water, which is not
 affected by the dirty pond”; it remains unaffected. Besides protecting our consciousness, the art of meditation, the
 spiritual purpose is to make it expand. It is not just to maintain and remain unaffected by the things around us,
 but to allow it to expand.

<hr>
<h5 style="text-align: center;">Once a person is initiated into this Heartfulness
 Way, 
 which happens through Transmission, 
 there is a heart-to–heart connection made with
 the Source, 
 and the seeker goes on absorbing from the Source all the time.
</h5>

<hr>
We work with what little consciousness or awareness we have. It is like a thin layer of
 consciousness above which there is a superconscious ocean and below which there is a subconscious ocean. So the
 available consciousness we usually play with is a very thin layer. And in spiritual practice, the intention is to
 allow this thin layer of consciousness to soar higher into the superconscious sky and allow it percolate into our
 subconscious ocean. Once you get the knack of this, I think you have mastered your life.
PG: Daaji, I’d like to come back
 to this notion of Yogic Transmission. Now we know that traditional deeksha forms of initiation often entail
 transmission. We know the concept of darshan, when with a highly evolved spiritual being something is
 transmitted. When a person learns your Heartfulness Meditation practice, what is the nature of that Transmission and
 when a person subsequently practices on his or her own, how does Transmission occur at that time, or does it?

<hr class="vertical-space1">

<img decoding="async" class="lazyload w-100"
 src="https://cdn-prod-static.heartfulness.org/daaji_769fc255a2.jpg"
 alt="a-personal-journey-part-2">
<hr class="vertical-space1">
DAAJI: Oh, it does. It does all
 the time. Once a person is initiated into this Heartfulness Way, which happens through Transmission, there is a
 heart-to-heart connection made with the Source, and the seeker goes on absorbing from the Source all the time. When
 you feel like meditating and you close your eyes and you connect with the Source through a prayer, automatically the
 Transmission will start descending into your heart.
PG: Okay. In that instance you are
 not referring to a transmission directly from teacher to student, but a larger sense of Transmission from the
 spiritual Source.
DAAJI: It is always from the
 spiritual Source, even when we are with the Guide or Guru, who is the one who triggers it. The Source is within our
 heart itself.
DR: Right. Daaji, I wanted to ask
 you, in addition to teaching meditation, do you or members of your organization have programs where you train people
 to become teachers? And if so, what does that entail?
DAAJI: Well, it’s very simple
 actually. You cannot help but start transmitting at some level of consciousness. When a person is evolved to a
 certain level, or is interested in learning this art of transmitting, he can come to one of our ashrams and submit
 that, “I would like to train others also, and make sure they all benefit, my family members benefit and my community
 benefits from what services I can provide later on in life.”
So the minimum requirement is the willingness to serve. Second, it becomes my
 responsibility to train them in all the intricacies involved in Transmission, because you cannot transmit unless and
 until you are able to do the Cleaning. Cleaning here does not mean that the other person is dirty. It only means
 that we need to remove unwanted things from the heart of the other individual and then transmit.
The third thing is to make this person capable so that he is able to connect the seeker
 to his own Source. And the fourth thing is to make sure that this trainer has moved to a certain level of
 consciousness, meaning he should at least have moved beyond the Ajna Chakra, meaning he should be in the
 Brahmanda Mandala, the Cosmic Region. You understand this I hope.

PG: Yes, very good.


<hr>
<h5 style="text-align: center;">It is like a thin layer of consciousness above 
 which there is a superconscious ocean 
 and below which there is a subconscious ocean. 
 So the available consciousness 
 we usually play with is a very thin layer. 
 And in spiritual practice, 
 the intention is to allow this thin layer of consciousness 
 to soar higher into the superconscious sky 
 and allow it percolate into our subconscious ocean. 
 Once you get the knack of this, 
 I think you have mastered your life.
</h5>


<hr>
DAAJI: So we go beyond the
 Ajna Chakra in order to train someone: “Okay, you’ve gone beyond Mooladhara, you’ve gone beyond
 Swadhisthan, you’ve gone beyond the Heart Chakra and the Atma Chakra, and the fire point and the
 water point and the air point.” And you go beyond this Ajna Chakra and tap into this source of energy,
 where your sankalpa or your suggestive ability becomes subtler and very refined.

PG: Very good. So Daaji, you
 became – I don’t know what the proper term is – the leader of a particular lineage. Are you still involved in
 business or is your whole attention only on the Heartfulness Way?
DAAJI: Well, fortunately, even
 during my active days in the business world in New York, I had a very peculiar way of doing business actually. All
 the help that I had, I had trained them to run the pharmacy as if it was their own, and sooner or later they became
 business partners, the actual business people – even the employees – and they were able to run the business as if it
 was their own business. And right now the same way it’s going on, where they don’t require my presence actually.
 They literally own it as business partners.
DR: I want to thank you for taking
 the time; we’re going to wrap it up now. But if there is any other final questions you have, Phil, or any final
 points, Daaji, that you would like to make to our listeners?
DAAJI: Well, I would like all
 spiritual seekers to please try this Transmission at least once and see for yourself. Experience it and see how it
 can make a difference in your state of consciousness. Nothing much is needed, just log in to contact one of our
 trainers at our <a style="color: #326ca6;"
 href="https://heartsapp.org/">HeartSpots</a> and receive this Transmission and compare it with your
 meditation experience. Continue with your own guru; there is no need to change your guru or system to see how this
 benefits us.
PG: Thanks for being with us. I
 hope our paths cross in India or the US.
DAAJI: Definitely! I look forward
 actively to meeting you one day.
PG: I do hope we can do that.
DR: Thank you so much.
DAAJI: I am very grateful. Thank
 you.
<hr class="vertical-space1">
You can listen to the full interview on the Spirit Matters website at https://soundcloud.com/spirit-matters-talk/daajiinterview.
<a style="color: #003366;"
 href="https://www.heartfulnessmagazine.com/personal-journey-part-1/">Read part
 1</a>
<hr class="vertical-space1">


<hr>
<h4 style="text-align: center;">Interviewed by DENNIS RAIMONDI and PHILIP GOLDBERG</h4>


<hr>

A personal journey - part 2

In Yoga, avidya is crucial to understanding mental well-being. It is considered to be the core affliction that is the foundation for all other afflictions. It is the mental defect where one is unaware of what is most vital and essential. Patanjali says:2.4: Avidya kshetram uttaresham&nbsp; prasupta tanu vichchhinn odaranamOnly through avidya are the other afflictions&nbsp; able to operate, whether they are latent, budding,&nbsp; fully expressed or overwhelming.<hr>What is avidya? It is usually translated into English as ignorance or lack of knowledge, but here Patanjali is not writing about the knowledge acquired by learning facts or even through past experience. Actually, accumulating knowledge is only going to complicate rather than purify consciousness. Real vidya comes with purity, with the removal of beliefs, prejudices and clutter in the mind. A better translation of avidya is <a href="https://heartfulness.org/magazine/the-power-of-softness" target="_blank" rel="noopener noreferrer">lack of awareness</a>, as vidya is possible when there is a pure canvas of consciousness upon which awareness and perception can work as a witness. In essence, anything that takes us away from centeredness is avidya and anything that aids us in moving towards our center is vidya.Avidya is the <a href="https://heartfulness.org/magazine/transmission-the-field-that-makes-it-possible" target="_blank" rel="noopener noreferrer">lack of awareness</a> resulting from a limited consciousness. So the next question is: What limits consciousness? The coverings of samskaras that cloud the purity of our consciousness. And there are two things that are largely responsible for this process of accumulating samskaras: desire and ego.Desire comes from our mental process of judging things according to what we like and want, or dislike and don’t want. Desire also arises due to a feeling of lack of things (abhav), and due to the overwhelming impressions (prabhav) that things create in us. Desire de-centers us from our main nature (swabhav).Ego is the function of our mind that identifies with and attaches to “possession.” When the ego is desireless, i.e. it has no likes and dislikes, when it is only identified with the higher Self, then its purpose is to take us to our ultimate destination, and it is one of our greatest instrument in fulfilling our duty or dharma. But most of us identify with other things – our body, mind, work, children, spouse, culture, country, religion, reputation, and even with material things like our house and car.<hr>In essence, anything that takes us away from&nbsp; centeredness is avidya&nbsp;and anything that aids us in moving towards our center is vidya.<hr>It is by becoming conscious of desires and ego, and the role they play in creating mental afflictions, that we start to understand mental well-being. In a simplistic way, we can say that during our spiritual journey, the yatra, we learn to master desires in the Heart Region, and master the ego associated with the Mind Region. In fact the play of desires can create drama even if you are traversing through the Mind Region and likewise the ego can display many of its thorny sides while we are in the Heart Region.So the process of going from avidya to vidya is the process of divesting all identifications, likes and dislikes, in order to return back to simplicity.<hr>Self-study makes us aware of our intentions and actions, shining a light on our thoughts and feelings. We refine our character by bringing those habits and tendencies to light that limit our personalities. Rather than being judgmental, swadhyaya is done with self-compassion and is used for continuous improvement.<hr>Avidya can manifest at any time, even in experienced yogis, because of cultural beliefs and lifestyle. For example, even the wisest and most open-minded of us may still hold beliefs because of our backgrounds and cultural experiences at an early age. So it helps to be vigilant about Patanjali’s first two limbs of Ashtanga Yoga, Yama and Niyama, especially the fourth Niyama of swadhyaya or self-study. Self-study makes us aware of our intentions and actions, shining a light on our thoughts and feelings. We refine our character by bringing those habits and tendencies to light that limit our personalities. Rather than being judgmental, swadhyaya is done with self-compassion and is used for continuous improvement.<img src="https://cdn-prod-static.heartfulness.org/lack_of_awareness_b3e8e2368f.jpg" alt="LACK OF AWARENESS2">Heartfulness facilitates self-study in a number of ways:Through Meditation we learn to become the witness to our inner universe. A few minutes of daily Meditation makes us more and more meditative, the effect of which percolates into our mundane day-to-day activities. Whenever any inner stir arises, we are quickly aware and can do what is necessary to remove it through the process of Cleaning. We don’t need to be entangled in the emotions of what we see in ourselves. We are encouraged to write a journal, so as to sensitize ourselves to our inner world. Through this practice we become a better and better witness, with self-acceptance and self-compassion, and we are able to change more easily. Through Prayerful Connection with our higher Self, we listen to our heart and honor its higher wisdom. Through the practice of Constant Remembrance, we remain constantly connected with the wisdom of the higher Self. This provides an inner canvas of consciousness that remains immune to samskara formation.2.5: Anitya ashuchi duhkha anatmasu&nbsp; nitya shuchi sukha atmakhyatir avidyaAvidya is mistaking the temporal to be eternal, the impure to be pure, the painful to be pleasurable, and the lower self to be the higher Self, the soul or Atman.<hr>Rather than identifying so heavily with the peripheral transitory aspects of life – the body, other ego identifications, behavioral patterns and emotional afflictions – we learn to identify with the inner aspect of our existence, the eternal soul, the source of all joy and pure consciousness. Awareness allows us to see Reality.The practices of Heartfulness are designed to do exactly that – to uncover our original state of purity and balance. This is why Yoga has never looked at psychology from the perspective of pathology, because it has always focused on the positive approach of attaining the healthiest mental state possible for human beings, that of Samadhi. That is our focus in Yoga.<hr><h4 style="text-align:center;">Article by KAMLESH PATEL</h4><hr>

Lack of awareness

<figcaption >Happy Young Family Having Fun on Beach at Sunset</figcaption><h3 style="text-align: center;">REFINING THE PHYSICAL BODY 
 – ALIGNING THE POSTURE INWARD
</h3>
<h4>Asana is the third of Patanjali’s eight limbs of yogic practice. DAAJI explains the role of Asana in Yoga, how the physical
 steadiness of Asana helps us to create inner steadiness, and how the yogic science of Asana is
 also helping people worldwide to maintain health and well-being.</h4>
This third limb of Patanjali’s Ashtanga Yoga is probably the most popular and also the
 least well understood today. When we think of Asanas, many of us will visualize Hatha Yoga exercises at the
 local gym or yoga studio, but there is much more to understand about Asanas than this.
The word Asana comes from the Sanskrit root as, which means ‘to sit’:
 the original Asana was the sitting pose for meditation. The purpose of Yoga has always been union or
 oneness with the infinite, so the main focus in yogic practice is meditation, and through meditation union. It is in
 this context that Patanjali defined and described Asana in the following three Sutras:
<h5 style="text-align: center;">2.46: Sthira sukham āsanam</h5>
Sthira means steady, stable; 
 sukham means comfortable,relaxed; 
 asanam means posture or sitting position. 
 So that sitting position which is 
 steady and comfortable is Asana.

<h5 style="text-align: center;">2.47: Prayatna shaithilya ananta samapattibhyam
</h5>
Prayatna means tension or effort; 
 shaithilya means relaxing or loosening; 
 ananta means infinite, 
 endless samapattibhyam means bringing 
 the attention to and merging with. 
 So Asana comes through relaxing efforts 
 and allowing consciousness to merge with the infinite.

<h5 style="text-align: center;">2.48: Tatah dwandwa anabhighata</h5>
Tatah means thus; 
 dwandwa means the dualities 
 or pairs of opposites, 
 such as light and dark, 
 right and wrong anabhighata means 
 without impact or freedom from suffering. 
 So through Asana we become 
 free from the impact of the dualities of 
 heat and cold, pleasure and pain, etc.

When we summarize what Patanjali said about Asana, it is this: find a steady
 and comfortable sitting posture, so that you can relax your efforts and allow your consciousness to merge with the
 infinite, and you will become free from the impact of the dualities of existence. This is the purpose of
 Asana.

Swami Vivekananda explained the role of Asana further: in order to meditate
 every day, find a posture in which you can remain for a long time. It should be an easy posture, and it need not be
 the same for everyone. What matters is that it should allow the flow of energies through the system.
In his book, Raja Yoga, Swamiji described how a good deal of activity goes on
 in the body when we meditate. “Nerve currents will have to be displaced and given a new channel. New sorts of
 vibrations will begin, and the whole constitution will be remodeled, as it were. But the main part of the activity
 will lie along the spinal column, so that the one thing necessary for the posture is to hold the spinal column free,
 sitting erect, holding the three parts – the chest, neck and head – in a straight line. Let the whole weight of the
 body be supported by the ribs, and then you have an easy natural posture with the spine straight.”
This may be the first ever description of neuroplasticity arising out of meditation.
 Swamiji described the process of neuroplasticity not only in the brain, but in the central nervous system, and
 especially the spinal cord from the chest up to the head and brain, the regions encompassing the chakras of the
 Heart and Mind.
<hr>
<h5 style="text-align: center;">The best postures for meditation 
 are thought to be the cross-legged 
 postures, such as Siddhasana, with 
 both hands resting on the thighs, 
 and Padmasana, the lotus position. 
</h5>
<hr>
Swamiji also guided us on how to maintain this alignment of the spinal column and the
 brain: “Say to yourself that you are firmly seated, and that nothing can move you. Then mention the perfection of
 the body, bit by bit, from head to foot. Think of it as being clear as crystal, and as a perfect vessel to sail over
 the sea of life.” The main thing is to leave the body free, holding the chest, shoulders and head straight, so that
 you do not feel the body at all. When you go beyond the physical, you will lose all sense of the body, pleasure and
 pain. Afterwards you will feel so rested. It is the most perfect rest you can give the body.
The best postures for meditation are thought to be the cross-legged postures, such as
 Siddhasana, with both hands resting on the thighs, and Padmasana, the lotus position. Ram Chandra
 of Shahjahanpur explained the philosophy behind the cross-legged position: if we are to return to our origin through
 meditation, contracting our existence into nothingness, then it is helpful to adopt a similar physical position of
 contraction or withdrawal.

He said: “The contraction always starts from below and proceeds gradually upwards
 because of its upward tendency. Therefore, in order to go upwards he must start contracting from below. The form
 would only be to bring his legs and the allied parts to one pose and to keep them steady. In whatever way it might
 be done, the form would finally be that of Asana. It is essential because it paves our way to the Ultimate.
 The posture must always be the same. The reason is that in this way he gets associated with the great Power, the
 very thing he takes up in the beginning for the attainment of his particular objective. Thus the form which is
 associated with Reality helps him a good deal in his primary initiation.
“Performing meditation in an upright sitting pose has been thought to be most
 advantageous from very ancient times, because in that position the flow of divine grace descends straight upon the
 seeker.
If the seeker sits crookedly or in an unsteady pose, the flow of effulgence will
 necessarily be impeded or disturbed. The seeker will thus be deprived of the full benefit of the descent. Therefore,
 in order to get the greatest spiritual benefit, one must sit in a proper steady pose.”
But this aligned sitting position is not just so that we receive the flow of divine
 grace. This steady comfortable pose is also important for physical well-being. Our heads are heavy – even when they
 are balanced lightly on top of our necks they weigh around 5 kilograms. Now, what happens when we become deeply
 absorbed in meditation with Transmission and we lose consciousness? Sometimes our head will fall so far forward that
 it lands on our chest, and in that position it can put up to 27 kilograms of strain on the neck and shoulders.
 Imagine what that does over time to the back, neck and central nervous system! So it is important to stay upright,
 steady and balanced in a relaxed way during meditation.
To keep the head balanced lightly on the neck and shoulders during meditation requires a
 strong consciousness. For that we need to meditate. So everything is interlinked – the physical, mental and
 spiritual. Even to sit in a comfortable, steady Asana during meditation, we have to sharpen our
 consciousness.
When the ancient Rishis meditated to attain a state of oneness with God, they soon
 learnt that the body also needed to be cared for and exercised. Sitting in meditation all day would not allow them
 to stay healthy, so they developed other postures that could be done throughout the day while they remained
 meditative. That way they could continue to meditate while also improving immunity, respiration, blood circulation,
 muscle tone and joint flexibility. And so the physical practices of Hatha Yoga evolved.
<hr>
<h5 style="text-align: center;">When the ancient Rishis meditated&nbsp;to attain 
 a state of oneness with &nbsp;God, they soon learnt 
 that the body&nbsp;also needed to be cared for and 
 exercised. Sitting in meditation&nbsp;all day would not 
 allow them to stay healthy, so they developed 
 other postures that could be done throughout 
 the day while&nbsp;they remained meditative. 
</h5>
<hr>
But are they just physical exercises? The legendary Yogacharya, B.K.S. Iyengar once
 said, “You must do the Asana with your soul. How can you do an Asana with your soul? We can only
 do it with the organ of the body that is closest to the soul – the heart. So a virtuous Asana is done from
 the heart and not from the head. Then you are not just doing it, but you are in it. Many people try to think their
 way into an Asana, but you must instead feel your way into it through love and devotion.”
Asanas are effective when the heart, mind and body work in unison. Each
 movement is performed slowly with a heightened consciousness of what is happening.If Asanas are practiced
 with a meditative mind, there will be many advantages, not just physical ones.
Asanas maintain the flexibility of the spinal vertebrae, and this is important
 for healthy movement and is the key to the body’s overall plasticity. In yogic terminology, this leads to the free
 flow of energy along the spinal column. And what do we do with that free flowing energy? It is drawn inwards in
 Pratyahara, the fifth limb of Patanjali. Asanas also stretch and tone the fasciae, the connective
 tissue that is found throughout the body. The fasciae hold the muscles together in the correct place, separate them
 so they work independently of each other and provide a lubricated surface so that the muscles move smoothly.

<hr>
<h5 style="text-align: center;">Asanas are effective when the heart, mind and body 
 work in unison. Each movement is
 performed slowly 
 with a heightened consciousness of what is happening. 
 If Asanas are practiced with a meditative mind, 
 there will be many advantages, 
 not just physical ones. </h5>
<hr>
As the field of Hatha Yoga continues to expand and develop, there are so many
 Asanas being taught today. Here are seven common ones, along with some of the health benefits they offer,
 just to give you a taste of how the yogic science of Asanas has evolved:

<img decoding="async" class="lazyload has-img-center"
 src="https://cdn-prod-static.heartfulness.org/tadasana_525134ae3b.jpg" alt="asana-2" >
Tadasana is for general stretching and
 for blood circulation in the body. 
 It also helps with knee pain, calcium deposits such as spurs, and cramps. 
 It increases balance, both physical and mental. 
 It is also good for Alzheimer’s and other forms of dementia.
<img decoding="async" class="lazyload has-img-center"
 src="https://cdn-prod-static.heartfulness.org/veerabhadrasana_f144ade0da.jpg" alt="asana-2" >
Veerabhadrasana is for the neck,
 shoulders and backaches. It also helps with 
 chest expansion, asthma, and cancer (as oxygen levels go up). It improves confidence.
<img decoding="async" class="lazyload has-img-center"
 src="https://cdn-prod-static.heartfulness.org/uthanasana_866fc003c6.jpg" alt="asana-2" >
Parsva Uthanasana aids digestion and
 improves the flexibility of the back 
 and of the hamstring muscles. It brings calm and a purpose.
<img decoding="async" class="lazyload has-img-center"
 src="https://cdn-prod-static.heartfulness.org/dvipada_9473f82f74.jpg" alt="asana-2" >
Dvipada Pitham is for blood pressure
 management, both low BP and high BP 
 (but with some variation). It also helps relieve headache, as well as toning the back, knees, 
 shoulders and calf muscles. It supports balance and confidence.
<img decoding="async" class="lazyload has-img-center"
 src="https://cdn-prod-static.heartfulness.org/jataraparivritti_07530408c8.jpg" alt="asana-2" >

Jataraparivritti works on the digestive
 system and cleanses the body of impurities.
<img decoding="async" class="lazyload has-img-center"
 src="https://cdn-prod-static.heartfulness.org/mahamudra_9478a86846.jpg" alt="asana-2" >
Mahamudra opens the pelvic region, and
 is good for reproductive health. 
 It supports concentration and calms the mind. Is excellent for pregnant women.
<img decoding="async" class="lazyload w-100"
 src="https://cdn-prod-static.heartfulness.org/nipunmehta_karmkitchen_1_09f10a4cf5.jpg" alt="asana-2" >

Suryanamaskar helps to manage diabetes
 and thyroid problems. It brings confidence and activates the whole nervous system.
The most important thing to remember is that Ashtanga Yoga is a complete package. It was
 not designed for us to pick and choose any of the eight limbs at whim. To really benefit from Asana, the
 soul, heart and mind must be very much involved. You can start anywhere, but if you are serious in your wish to
 grow, the rest will eventually follow.
<hr>
<h4 style="text-align: center;">Article by KAMLESH PATEL (Daaji)</h4>
<hr>

<h4>DAAJI brings another angle to our relationship with food. It is not only for physical and mental health and well-being; it can also nurture our spiritual growth if we understand the science of vibrational compatibility and resonance.</h4>There is a universal principle that offers us great insight into our relationship with food: Anything coming directly from Nature is pure, because its basis is purity. Over millennia, this principle has led thinkers to have a special regard for the value of food in our lives. And in particular, those who were interested in spiritual evolution developed a deep respect for the role of food. Here are some of the important concepts:First, there is the matter of hygiene. Food needs to be grown, stored and cooked cleanly in a proper manner. This is common to all cultures and is not only restricted to those people who are interested in spiritual growth. What comes from Nature is pure, but we can contaminate it if we disrupt the purity during the process of growing, picking, storing, processing, cooking and eating.Second, if the food is also sattvik in nature, and prepared in the remembrance and love of God, its effect on the human system will be surprising. Sattvik food is light, fresh, simple and subtle. It is vegetarian. Meat may be good for physical strength, but it is heavier food, bringing heavier energies to the system. And not all vegetarian food is sattvik either. Choosing a sattvik diet is about the vibration of the food, which also depends on our vibration. The lighter and purer the vibration, the more it will resonate with subtler spiritual states. There is a good analogy in the physical realm: babies are given light food suitable for their developmental stage, and the elderly also eat less and lighter food than young adults. Food needs to match the activities and disposition of a person – it is all a matter of vibrational compatibility, of resonance.Third,&nbsp;if food is also eaten while a person is in a meditative state, it will cure all kinds of spiritual diseases and remove many things that hinder spiritual progress. Does this mean we pray or say Grace before eating? Not necessarily. Both are fine, and may connect us with the Divine before we start to eat, but it is important to retain an inner meditative connection throughout the meal. It is more effective to feel and experience the divine vibration of the food rather than simply thinking it is there. This makes a world of difference.Fourth, be happy to eat whatever food we receive in constant awareness of Divinity. In other words, food can be divinized through intention. This is what is really meant by a sattvik approach to eating. Whether we are given pasta or biriyani for dinner, whether we prefer the taste and smell of one or the other, we are no longer concerned about the senses – the taste, the smell, the touch, and the look of the food – because we feel the essence of Divinity in the food we are eating. Eventually we will not even be conscious of doing so, as after some time this approach will become an automatic subconscious attitude. But first we have to consciously train ourselves to become like that.When our underlying awareness is with Divinity at the time of eating, the effect filters down into the food, so that it enters our body and begins to spread all through our arteries and veins. We are making the best use of Nature’s pure energy from outside, and the atoms of the body are purified as a result. The impulse of our intention combines with the food, promoting physical, mental and spiritual health.Contrast this with a mealtime that is stressful, for example, when there is an argument at the dinner table. When we are fearful, angry or stressed, the vibrations that are negatively carried in the food also affect our whole system. And when the digested food goes to all the cells, the effect is also negative. If we avoid arguments and tension at mealtimes, waiting for a better moment, it will have a great impact on our overall health.<hr><h5 style="text-align:center;">If food is also eaten while a person is in a meditative state, it will cure all kinds of spiritual diseases and remove many things that hinder spiritual progress. Does this mean we pray or say Grace before eating? Not necessarily. Both are fine, and may connect us with the Divine before we start to eat, but it is important to retain an inner meditative connection throughout the meal.</h5><hr>Food is our main source of prana or energy, as once the food is broken down through digestion the energy that is released into the system is utilized for the body’s chemical processes. How subtle and pure are the vibrations of the prana that we take into our system when we eat? Do they match the subtle vibrations of the spiritual states we are trying to absorb through meditation?<img src="https://cdn-prod-static.heartfulness.org/Food_as_Prana2_c2d9395db7.jpg?updated_at=2023-04-05T11:31:16.549Z" alt="food-as-prana">This leads to another topic. Imagine for a moment the following scene:There is a beautiful stillness in the atmosphere after a group meditation, as a young bride and groom stand facing each other on their wedding day. It is a joyous occasion where they garland each other with rose garlands, and then gently place spiritually charged rings on each other’s fingers. Then they each receive a small piece of a special sweet to place in each other’s mouth from their spiritual Guide.This is no ordinary sweet; it has been divinized, so it is fully charged with the subtlest essence. It is known as prasad. Even the minutest amount will bring spiritual well-being and joy to the receiver. The two young people start their married life by offering each other this gift.Afterwards, they share the prasad with the guests who have come to celebrate with them, and take some home for others who could not make it.Special days of celebration call for special offerings. We celebrate marriages, births and other milestones by offering heartfelt and joyous prayers, accompanied by the distribution of food and gifts. This tradition exists in all cultures, religions and ethnic groups, as a way of sharing joy, first with the Divine, and then with everyone else.<img src="https://cdn-prod-static.heartfulness.org/Food_as_Prana3_89fb4b967f.jpg?updated_at=2023-04-05T11:32:31.622Z" alt="food-as-prana">There are so many examples, such as the sacramental bread of the Eucharist, holy water, sweets, cakes, flower offerings etc. Even customs that are today secular in nature find their roots in earlier sacred offerings. For example, the tradition of lighting candles on a birthday cake is said to have come from the ancient Greeks, who would make round cakes to honor Artemis, the goddess of the moon. The lit candles on the cake represented the glow of the moon, and the smoke from the blown-out candles carried their prayers and wishes to the goddess in the sky.When offering prasad, attitude matters: not the outer ritual but the inner condition and attitude, and how it is actually done. The best attitude is one of complete love and reverence, with humility and innocence. In this way, there is osmosis between the offering and the one to whom it is offered. That is what gives prasad its joyous quality and reverence: something that is in osmosis with God can then be shared with all.People often follow a lot of cultural etiquette when distributing prasad, and in today’s world this may appear too ritualistic and anachronistic. But if we explore the science behind the etiquette, we find a purpose that is rooted in precise scientific principles.In India, prasad is always offered and received with the right hand. When we study the physiology of the human body, we discover that the right side of the body is primarily controlled by the left hemisphere of the brain, and the left side of the body is primarily controlled by the right hemisphere of the brain. Also, our autonomic nervous system is made up of the sympathetic and parasympathetic nervous systems. When the sympathetic nervous system is stimulated, our body becomes more active and excited, and endorphins and cortisol levels increase. In contrast, when the parasympathetic nervous system is activated, our body relaxes and calms down, reducing our endorphin and cortisol levels.There is something called Cerebral Hemispheric Laterality1, where each hemisphere of the brain is connected to one of these autonomic nervous systems. When we stimulate the right hemisphere of the brain it invokes the parasympathetic nervous system, and when we stimulate the left hemisphere of the brain it invokes the sympathetic nervous system. So when we use our left hand, it stimulates the right hemisphere of the brain, which is connected to the parasympathetic nervous system, so we feel calmer2.<img class="image_resized" style="width:349px !important;" src="https://cdn-prod-static.heartfulness.org/Food_as_Prana4_486b563fa6.jpg?updated_at=2023-04-05T11:33:33.134Z" alt="food-as-prana">What happens when we give prasad? Our attitude for the occasion is joyful and we want to remain active and excited, which happens when we give from the right hand, connected to the left side of the brain and the sympathetic nervous system. When we receive prasad, the tradition is also to take it with the right hand, which resonates with the sympathetic response so that we can reciprocate the feeling of joy of the giver.There is another aspect of scientific and spiritual significance around prasad: only a very small quantity is offered and eaten. This is so that what little is given will remain in the body rather than being excreted, helping to purify the whole system.If we wish it to be so, everything we eat may become an offering of prasad. This way, the moment of taking food will be one more activity that purifies and ennobles our consciousness.<hr><h5 style="text-align:center;">When offering prasad, attitude matters: not the outer ritual but the inner condition and attitude, and how it is actually done. The best attitude is one of complete love and reverence, with humility and innocence. In this way, there is osmosis between the offering and the one to whom it is offered. That is what gives prasad its joyous quality and reverence: something that is in osmosis with God can then be shared with all.</h5><hr>1 Robin, M., 2002. A Physiological Handbook for Teachers of Yogasana, Fenestra Books, USA 2 <a href="https://www.ncbi.nlm.nih.gov/pubmed/25035609" target="_blank" rel="noopener noreferrer">https://www.ncbi.nlm.nih.gov/pubmed/25035609</a>Article adapted from https://www.daaji.org/offering-prasad-an-offering-of-love<hr><h4 style="text-align:center;">Article by KAMLESH PATEL</h4><hr>

Food as prana

<hr><h3 style="text-align:center;">THE TRIAD OF ACTION, KNOWLEDGE, AND CONNECTION WITH THE CENTER</h3>[distance2]<h4 style="text-align:justify;">Even before the texts of the Vedas were written down, the three fundamental elements of yogic practice were known as Karma Yoga, Jnana Yoga and Bhakti Yoga. Here DAAJI enlightens us on how these three elements arose, and how mastering karma, jnana and bhakti can help us to reach the stage of oneness known as Yoga.</h4>[distance2]It is fascinating to me that the most unified concept in the world, Yoga, has been subdivided into so many branches. Just as medical doctors specialize in certain organs of the body and certain illnesses, Yoga practitioners often specialize in just one or two aspects of Yoga. And like medicine, these yogic specializations may take us deeper into each area of specialty and provide very useful and important understanding, but the underlying purpose of Yoga has been lost in the process.The word ‘Yoga’ itself means ‘union’ or ‘to bind’, and the practices of Yoga are all about unification of the lower self with the higher Self; union of individual consciousness with universal consciousness; and the integration of body, mind and soul into a purified whole. Despite this focus on union, Yoga has also traditionally been classified into three major disciplines – Karma Yoga, Jnana Yoga and Bhakti Yoga. What are these three disciplines and how do they fit together? Is there some purpose to this triadic classification? To understand this, we really need to go back to the time of creation.<hr><h4>CREATION</h4>What was there before the creation of the universe? There was indescribable and infinite darkness. Then, into this absolute state of nothingness came a stir, and that very first vibration caused the big bang. It was also the first manifestation of consciousness, described in Yoga as AUM. The whole world rests upon it. It is the Absolute Base and foundation of all creation.<hr><img src="https://cdn-prod-static.heartfulness.org/KJB_1b_00ffb0d77c.jpg" alt="karma-jnana-bhakti-yoga-part-1-2"><hr>As a result, the veil of darkness collapsed and time was born. Individual identity arose, the ‘I’, and consciousness experienced fear because it was now separated from the Source. Fear arose because of the eeling of separateness or individuality. But as a result of thinking and understanding, fear disappeared, as it still does today whenever we face fear. The Being that existed at the dawn of time wished to expand, and that wish was the beginning of desire, and it began to grow. From then on it was called Brahman.That first stir faced no friction; nothing prevented it or slowed it down in any way, and so it found an opportunity for infinite expansion. Thus there was movement or expansion (karma) and thinking (jnana), and before these two existed there was the original connection with the Source (bhakti). These three – karma, jnana and bhakti – have been there since the very beginning of the universe, as fundamental elements of life, and together they dance and weave our existence through the fabric of time. They are inseparable, and dependent on each other.<hr><img src="https://cdn-prod-static.heartfulness.org/KJB_trio_b4b06ec69f.jpg" alt="karma-jnana-bhakti-yoga-part-1-2"><hr>The first and fundamental element is bhakti. We usually translate bhakti into English as ‘love and devotion’, but it is more fundamental than that. It is the feeling of connectedness with everything through the heart; the link of our individual consciousness with the universal divine consciousness. Without bhakti, karma and jnana are missing that vital element of enthusiasm and spark; so they become purposeless nd futile. In these two articles we will explore all three of these elements, their interplay, and the role of spiritual practice and Pranahuti in refining them towards our purpose.<hr><h4>KARMA</h4>Karma is action. Why is action necessary? It is the practical manifestation of existence. Without action we cannot infer life, as action expresses life. Karma is the ‘movement’ part or the ath of the atman or soul. Karma was also the movement of that stir at the time of creation that became the ongoing ‘expansion’ part, the bruha, of Brahman or God. This aspect of movement and expansion that is critical to all life is what we call karma.So in Karma Yoga we learn to express life through action according to the natural law. If life is expressed in this natural way, without harming anyone or anything, there is neither merit nor wrongdoing in it. When we spend time observing newborn babies, we soon see that there is no consciousness of right or wrong in their actions, or any thought of legitimate or illegitimate. Every action is so natural, in response to the most basic needs and stimuli. The ideal Karma Yogi is like a newborn – so pure that there is no need for ‘right or wrong’ consciousness.But are we there yet? Instead we are entangled in thoughts of right and wrong, creating bondage and the need for ethics and values. When we act in accordance with mundane desires, we develop a chain of karma after karma, of desire after desire, and we become trapped in that net. Then the need to free ourselves arises, otherwise it would not even enter our thought.To free ourselves from bondage, we have a number of Heartfulness practices:The first is a process of Cleaning – a super effective method for removing the past impressions that created the bondage and limit or distort our consciousness.The second is a practice of Constant Remembrance, in which we maintain a base of resonating with the universal consciousness, of being united with the rest of Existence throughout the most part of the day. This way we are not laying down new impressions.That state is possible when our consciousness is purified, and we are able to connect with our Center in the third practice – Meditation in the morning – and then carry that state with us throughout the day.The fourth is a practice of prayerful Continuous Improvement at bedtime, in which we let go of any feelings and emotions we hold about wrongdoings, in a guilt-free way, focusing on positive behavioural change and growth. This brings us restful and carefree sleep.Another remedy that helps to remove this bondage is to convert any intention into a good intention before acting. The best kind of action is to serve our fellow beings in the world without any selfish motive, personal desire or self-importance. When we do this, we are free from any bondage imposed by karma, and we refine ourselves through Karma Yoga.Simplistically, we can say that there are two types of action, legitimate action and illegitimate action. Legitimate action brings happiness, and illegitimate action does not. An action is illegitimate if there is fear, hesitation and shame, and an action is legitimate if there is fearlessness, courage and valor. But there are also other influences: education, personal and cultural values, collective consciousness and experience. So to know if an action is legitimate, make sure that the following things are all in sync:Your religious or ethical principles, The sacred and philosophical texts you follow, Your Guide’s teachings, and Your own conscience.When these are in agreement, an action is legitimate; if they differ, it is illegitimate.In religious and spiritual texts, and the philosophy of ethics, a lot is made of the principles of right action. In fact, right character is considered to be the cornerstone of most value systems, such as the Buddha’s eightfold path, Confucius’ aphorisms, Plato’s Republic and Ralph Waldo Emerson’s The Sovereignty of Ethics. Probably the most famous slokas from the Bhagavad Gita, which can be recited by most school children in India, are slokas 47 and 48 from chapter 2, in which Lord Krishna tells Arjuna:Your authority is in action alone, not in its fruits. The motive for any action should not be in its fruits, nor should you cling to inaction. While abiding in Yoga, engage in action! Let go of clinging, and let satisfaction and frustration be the same; for it is said that Yoga is poise.But with this ethical guidance comes an apparent paradox of karma to be resolved in our hearts: on one hand we have the above statements by Lord Krishna, and also his instruction to live life like a lotus in a muddy pond – unaffected by the dirt and sludge around. The great sage Ashtavakra also speaks about the importance of contentment as one of the five great qualities to be imbibed.On the other hand, Patanjali advocates intensity and sincerity in our approach to Yoga. He says that if this intensity in practice, intensity of love, is not there, then we will not achieve the spiritual goal. We cannot have a lukewarm relationship with anyone let alone God. Ram Chandra of Shahjahanpur also advises us to have restlessness and intense craving for God; he invites us to say goodbye to peace. We will come back to this in part 2, when we explore the interplay between karma, jnana and bhakti.<hr><h4>JNANA</h4>Jnana is knowledge. Just as karma is the practical expression of life, knowledge is its essential aspect. Knowledge is the way we perceive and understand the reality of our life, and this is the distinguishing quality of human beings. Even the word ‘man’ comes from the Sanskrit word manas, meaning mind. Understandably, we place a lot of importance on the mind and knowledge.The real knowledge of existence is not learnt through books and lectures, however, but through observation and direct experience. We also see this in newborn babies: even from the beginning, knowledge is constantly being absorbed, and they develop a set of cognates that help them survive in this world of experiences.Knowledge is no doubt enlightening, but it is not an end in itself. It is a means to an end; it always has some purpose. This is so evident in worldly life, for example, reciting C6H12O6, the molecular formula for glucose, is not going to elevate my blood glucose level when I am hypoglycaemic, although repeating the formula shows that I have the knowledge of the formula for glucose. And reciting the formula for water – two hydrogen atoms and one oxygen atom, H2O – is not going to quench my thirst! Similarly, to make a wooden chair I will have to practice carpentry and wood turning; and to learn swimming I will have to get into the water.But what is it that human beings are supposed to achieve apart from the smaller mundane goals of life? What is our ultimate purpose, for which we need knowledge? In Yoga it is to become one with the higher Self, the absolute Reality, which is also that same state that was there before creation. So Jnana Yoga is the process of enlightening the way on that journey back to our Source. Our awareness of the destination is Jnana Yoga, and that is purposeful knowledge.The word Jnana is usually applied so vaguely in the spiritual field that it is used to describe the range from bookish knowledge to the highest level of inner enlightenment. So a person who has learnt a few scriptures, another who has read many books, and yet another who recites philosophy or the scriptures in a very erudite way, may claim to be enlightened, irrespective of their inner state.In fact, true Jnana is an ever-changing state, because the spiritual journey is an ever-expanding journey. We become enlightened up to a certain stage. In the real sense Jnana refers to the inner condition of the mind that develops as we pass through the different states at different points or chakras on the spiritual journey. Jnana is the practical realization of the condition prevailing at each chakra, and so our knowledge will vary according to the level we have reached on the journey.&nbsp;<hr><h5 style="text-align:center;">The real enlightenment comes when we have full consciousness of the condition that has been enlivened in us at each chakra, and we become one with it.</h5>&nbsp;<hr>The real enlightenment comes when we have full consciousness of the condition that has been enlivened in us at each chakra, and we become one with it. We merge into its consciousness, and so we become enlightened up to that particular stage. This mergence carries with it a blissful state that encourages our heart to keep going ahead on the journey.<hr><img src="https://cdn-prod-static.heartfulness.org/KJB_1c_d80a59dd24.jpg" alt="karma-jnana-bhakti-yoga-part-1-2"><hr>Jnana allows us to think, reflect, make wise choices and exhibit right behavior; it allows us to differentiate and draw a line between good and bad; it is the exclusive quality of the heart. As we progress on our journey, those abilities continue to become more and more refined until we reach a stage characterized by purity, discernment and wisdom. Eventually we transcend the need for knowledge to reach a higher state, which is at one with the condition before creation.Karma and Jnana are joined by the middle link, which is the human heart. The heart sends its currents into our material existence, on one side, leading to action. The same heart sends its currents into the subtler regions of the mind for knowledge. While it lies in both knowledge and action, it enjoys the bliss of both, but if it leans completely towards one or the other, it is no longer balanced.Now, when the heart’s attention also goes to the third stream, where it settles on the subtlest region, then our higher purpose comes into focus, and the teaching is known as upasana. For this we need bhakti, which is our lifeline for the upward journey. In part 2, we will explore bhakti, as well as the interplay of all three elements, along with the practices that support them.&nbsp;<hr><h5 style="text-align:center;">When the heart’s attention also goes to the third stream, where it settles on the subtlest region, then our higher purpose comes into focus, and the teaching is known as upasana. For this we need bhakti, which is our lifeline for the upward journey.</h5>&nbsp;<hr>&nbsp;<hr><h4 style="text-align:center;">Article by Kamlesh Patel (Daaji)</h4>&nbsp;<hr>

Karma, Jnana & Bhakti Yoga - part 1

<hr><h3 style="text-align:center;">YOGA – INTEGRATION &amp; THE ONENESS OF EXISTENCE</h3><h4>From before the written Vedas, the three fundamental elements of yogic practice have been described as Karma Yoga, Jnana Yoga and Bhakti Yoga. In part 1, DAAJI enlightened us on how these three elements arose, and went into detail on karma and jnana. Here he focuses on bhakti and the interplay of all three in our path of Yoga.</h4>The heart is the midpoint of our whole system, and its attention can be diverted towards any aspect of worldly life and also towards spiritual life. So the heart’s energy can be expressed in action, in knowledge, and also in the subtlest aspects of existence. In a balanced person, the heart gives importance to all three elements, and our higher purpose is very much in focus. For this higher purpose, and even to bring love and enthusiasm into daily life we need bhakti, which is our lifeline for the upward journey.<hr><h4>BHAKTI</h4>What is bhakti? If we could ask Mirabai, she would probably say, “I don’t know anything about bhakti.” If we could ask Kabir Saheb, or Teresa d’Avila or Rabi’a, I don’t think their answers would impress us either. Yet all these saintly people are the personification of bhakti for us.Most people understand bhakti as devotion. But actually it is much more. Remember the state before creation, when everything was resting in a state of absolute oneness? What qualities lead us towards that state? It is a combination of so many things: enthusiasm, will, interest, faith, courage, devotion, attachment, respect, and most of all love. Especially love for the universal principle we call God. Bhakti is something we cherish so deeply inside our heart that the Ultimate becomes everything for us.&nbsp;<hr><h5 style="text-align:center;">The result of adding bhakti to any action or thought is that it is enlivened.&nbsp; Bhakti is the spark in action and the spark in thinking. The word ‘enthusiasm’ comes from the Greek theos, and literally means ‘to put God into’;&nbsp; that is bhakti.</h5>&nbsp;<hr>The result of adding bhakti to any action or thought is that it is enlivened. Bhakti is the spark in action and the spark in thinking. The word ‘enthusiasm’ comes from the Greek theos, and literally means ‘to put God into’; that is bhakti.More than understanding bhakti, we need to experience it. If meditating, praying, going to church, the temple or the mosque resulted in bhakti, then so many of us would develop it, but that is not the case. Why? Because with every ritual or prayer, we have a hidden agenda: I want peace of mind; I want to be successful; I want life’s miseries to go away; I crave a better life after death, to spend in a magnificent paradise. Bhakti is that state where we love for the sake of love. The moment we put a temporary worldly or other-worldly goal in front of us it fails.When we meditate, we gradually develop various stages of bhakti as we progress. Just as enlightenment is an unfolding work in progress, so is bhakti. We develop states of spiritual consciousness, and over time the inner sky of our consciousness changes and becomes more and more beautiful as we rise higher and higher. When we are on top of a hill, we are able to view the entire surroundings for 360 degrees, whereas when we are in the valley we have a limited view of things. Even on top of the mountain, if four of us are there we may not all be looking in the same direction. One person stands facing the East, another facing the West etc. All of us will have a different vision by which we have reached the top. So realized souls, though they have reached the top, see different things because the vision is infinite. A highly-evolved consciousness is able to see things based on the direction faced from the top. What one person says is correct because that is what they see from the top; what I say is also correct based on what I am seeing from the top. Nobody is wrong. Mirabai would laugh and say, “I don’t know anything about bhakti,” but her life is bhakti personified, love personified, because she is absolutely ignorant about the whole thing. The moment we are aware of our love for the beloved, the moment we become conscious of it, it loses its charm.When we meditate and arrive at a particular spiritual state and it becomes more and more beautiful, what happens? A time comes when we start appreciating this ever-changing canvas, the horizon, the sky of consciousness that goes on changing. First, we appreciate the practice that has brought this experience forward into our lives – something that otherwise would have come many years later. We have accelerated the pace of our evolution of consciousness thanks to meditation.A time comes when we don’t feel like missing it at any cost. Then we start wondering, “Who is it behind the practice? Who is helping me arrive at such beautiful experiences?” Then we realize that the practice has other elements to it: there is Transmission; there is the Guide; and we slowly fall in love with the giver, with the Source, with the Lord.So this attachment or affiliation develops naturally, out of personal experience, and is translated slowly into a state of bhakti. And just as we have a spectrum of light, a spectrum of consciousness, so also there is a spectrum of bhakti. In the beginning we may like to dance, perhaps like Mira. She was always ecstatic, singing the praises of the Lord with an instrument in her hand. But then a day also comes when this music becomes internalized. The Lord is no longer spoken about, is no longer praised but entertained in the heart so much that He engulfs us in some way. There is a kind of osmosis established between our little self and His great Self and we become one. That is the state of bhakti. But do we need to go mad in love? How many Miras have there been in this world? What price did she pay? She chose to leave her family and her friends. We have a beautiful path where a similar state develops without the need for that; but only if we become such a vessel who is willing to experiment. Experimentation will lead us to the right result. We need to experiment in order to see if we develop bhakti while leading a normal family life. That means practicing meditation and the other methods that are given. That is the karma part of it.<hr><img src="https://cdn-prod-static.heartfulness.org/KJB_2b_a8d54ba415.jpg" alt="karma-jnana-bhakti-yoga-part-2-2"><hr>&nbsp;<hr><h5 style="text-align:center;">So this state of akarma can be a bhakti state, where we love God but don’t know that we love Him. The idea of love disappears. Our approach to God needs to become like that, where the heart is burning with restlessness waiting for the beloved.</h5>&nbsp;<hr>In the beginning the practice is also a burden. But it becomes easier once we meditate for a few days and have various experiences. Then we feel that it is worth making it a part of our life. We arrive at some sort of knowledge. But karma alone is not enough, and knowledge alone is not enough, because karma without bhakti and jnana without bhakti are impotent. It is like serving your husband all your life but without love. What becomes of your actions, your service? Service without love is of no use; karma without love is of no use.And knowledge? You may know so much. Let us say that you can recite the entire Gita. That is wonderful and a sacred beginning; but should you end there? Should you become complacent: “Oh, I know the whole Gita.” That is the danger of knowledge.Knowledge can be dangerous if there is no action. Action without love is also not productive. Lord Krishna emphasizes this in the Gita. He classifies actions into three categories: karma, vikarma and akarma. When you add the first two, karma and vikarma, they become akarma. Here is a mundane example: a mother wakes in the middle of night because her baby is crying. She feeds the baby and goes back to bed. Suppose a few days later she is not well, the baby cries, and she wakes her husband: “Honey, please, the baby is crying, warm up the milk and feed the baby.” He will get up, he will do it, but he will keep it in his memory, “I did this for you when you were not well.” He will remind everyone else also.So what happens to such actions? A mother acts for the sake of the baby, out of love, to the extent that she is not even aware of what she has done, but the great husband remembers it all his life (I am not attacking anyone!). His action is done without the kind of love the mother has, so it will not become vikarma. When karma is performed with love, it becomes vikarma. But a person who keeps on saying, “I did this, I did this out of love,” is not acting from love – people with love will never do this. But a time comes when the idea of love disappears from the equation altogether, although it is very much present behind the scenes. Then it becomes a karma, when you neither remember the action nor the love behind it.When you start driving for the first time in life, you struggle with where to put the key, how to open the door, how to move the gears, where the light is, where the wiper is, and which side to turn. You are very careful, with heightened awareness and anxiety about driving the car. Then a time comes when you know how to drive properly and you start enjoying it, like a child who rides his cycle with his friends, singing songs. He is not even aware of riding the bicycle, and he loves it. Love makes us forget action. A stage comes where it becomes absolutely automatic. That is akarma – where you have no idea and there are no impressions of either karma or love.So this state of akarma can be a bhakti state, where we love God but don’t know that we love Him. The idea of love disappears. Our approach to God needs to become like that, where the heart is burning with restlessness waiting for the beloved. Either we burn like wet wood, giving out a lot of smoke, or we burn like dry wood, which burns easily with very little smoke and sparks, because it does not have the water element in it, or we burn like electricity without any smoke, emotions and the need for display. It is our choice whether we approach the Lord with a lot of smoke, flourish and bravado, or we want to be anonymous, quiet, insignificant, and humble, quietly loving His creation. For loving the Lord is not enough if we forget His creation.<hr><h3>INTEGRATING KARMA, JNANA AND BHAKTI</h3>Let’s go back to the beginning of the universe when that first stir found an opportunity for infinite expansion. There was movement (karma) and thinking (jnana), and before either of these there was the original connection of everything with the Source (bhakti). Karma, jnana and bhakti have been there since the very beginning of the universe, as fundamental elements of life, and together they dance and weave our existence through the fabric of time.How to be wise and selective in what actions, knowledge and devotional practices you choose? Ask yourself:Karma Yoga: what actions and services will refine me? What karmas connect me to the Source?Jnana Yoga: what sort of knowledge elevates my consciousness? Which jnana connects me to the Source?Bhakti Yoga: to whom or what am I devoted? What form of bhakti connects me to the Source?In fact, these three are inseparable, and dependent on each other, and they continue to represent the body, mind and soul of all existence. When they are integrated into oneness within us, then we are able to reach that state of union we know as Yoga.<hr>&nbsp;<hr><h4 style="text-align:center;">Article by Kamlesh Patel (Daaji)</h4>&nbsp;<hr>

Karma, Jnana & Bhakti Yoga - part 2

<h4>In DAAJI’s latest book, Designing Destiny, he discusses the importance
 of prayer as a tool for connecting with the Source, listening to the heart, bringing about change and self-mastery,
 and attracting divine Grace. Here is an excerpt from the book, highlighting the dynamic and life-changing nature of
 prayer.</h4>
Most people associate prayer with religion, as a way to entreat God: a plea, an earnest
 hope or wish for something more than we are or have, for something to fill us. It is designed to take us from our
 current state to our desired state.
We pray for things we feel are lacking. Often we pray in times of difficulty, and we
 pray for help, for hope and for salvation. We pray for the well-being of our loved ones, we pray to be forgiven for
 things we have done, we pray to change our character and attitudes, and we pray for happiness, more money, a better
 job, or healthy children. We hope that God will fix our suffering and our problems, so that our lives and the lives of
 others become better. Often we do this when we are at our wits’ end, when we cannot solve the problems on our own, and
 when we see our own weaknesses mirrored in the world around us.
At a deeper level, we pray for spiritual states that we feel are lacking, so that we can
 grow and evolve. We may pray for enlightenment, nirvana, heaven, liberation, and God realization. Prayer can
 be selfish or selfless, it can be forceful or subtle, it can be for little things or life-changing events, and it can
 be for worldly things or spiritual states.
Prayer is communication. It can range from the superficial to the profound: it can be a
 simple conversation, it can evolve to progressively deeper levels of communication and, eventually, it can become a
 state of communion. Prayer thus evolves as a potent way to communicate with God. Prayer is about connection, and how
 we activate the flow of Transmission through that connection. Prayer is also about how we eventually establish a state
 of osmosis in that flow.
<hr>
<h5 style="text-align: center;">A prayerful heart carries the eternal fragrance of
 Divinity wherever it goes. 
 It is an expression of love that can only be shared with the Beloved. 
 A heart drowned in prayer keeps us alert to our goal, 
 and this absorbency also helps us to recognize our defects 
 and find possible solutions to remove them.
</h5>
<hr>
The concept is similar to the way fluids create differentials across cell walls in
 plants and animals, so that nutrients can flow into the cells for nourishment. In prayer we create a similar
 differential between the Divine and ourselves to allow Divinity to flow into us and nourish us on a spiritual level.
 It is simple science. We create that differential by cultivating a state of vacuum in our heart so that the current of
 Divinity flows in, eventually leading to a state of osmosis with the Divine. That state of vacuity or negation also
 establishes a relationship of devotion with the Divine. And this is what allows us to attain the state of highest
 purity.
<h4>How to pray?</h4>
When we pray, both the manner and the matter are important. The manner is the way we
 pray. What is our attitude at the time? How do we create a condition within us so that the current of Divinity flows
 into our heart?
The process is so simple, so beautiful, and so scientific. The attitudes of humility,
 supplicancy, innocence and insignificance create a vacuum in the heart, so that the current from the Source flows in
 and enlivens the connection, just as electrical current flows from the positive to the negative pole in an electrical
 wire. Our job is to create the negative polarity by allowing a receptive, yielding state within the heart.
If we are not yielding, if our attitude is strong or demanding, with self-importance or
 force, then no vacuum is created in the heart, so there is no flow. It is a natural phenomenon, and our manner creates
 the condition for the flow to be activated or not. The subtlety in the way we offer prayer makes a huge difference to
 this flow. How gentle and yielding is our request? How light is our touch? Also, the moment prayer becomes a ritual it
 loses its potency. Prayer can be such a potent practice, and is largely underutilized by most of us.
In a way, prayer is an inner cry where pearls of tears slowly flow down our face and
 beautify the inner complexities of the heart. A prayerful heart carries the eternal fragrance of Divinity wherever it
 goes. It is an expression of love that can only be shared with the Beloved. A heart drowned in prayer keeps us alert
 to our goal, and this absorbency also helps us to recognize our defects and find possible solutions to remove them.

Then there is the matter, the subject of our prayers. We pray for many different things.
 One type of prayer is for the removal of unwanted behaviors, worries, concerns or situations that bring us suffering.
 Such prayers are usually a cry for help. They are often to alleviate the sufferings of others. They can also be for
 our own suffering, especially when the situation is dire and no help is coming in other ways. This is the last resort
 of a karma yogi. When such a prayer is a cry of feeling from one’s heart, it is easily heard.
The second type of prayer is a very positive cry for continuous improvement, to acquire
 noble qualities, to grow and evolve. Here are some examples of such prayerful suggestion that I like very much:
All humanity is developing correct thinking, 
 right understanding and an honest approach to life. 
 They are attaining rightness in action&nbsp;and perfection in character.
Everything surrounding us – people, the air particles, the birds, the trees 
 – is deeply absorbed in Godly remembrance.
All people of the world are growing peace-loving.
Then there are prayers where we don’t need anything to change. Instead we offer prayers
 filled with gratitude, accepting whatever is happening in the moment. Take, for example, when the heart is ecstatic
 and joyful, and we are able to share our joy with God, just as we share our sorrow with an inner cry. When the heart
 rejoices in this state of reverence and gratitude, it connects us with Divinity. In all societies, this inner joy is
 expressed prayerfully through dance, devotional songs, art, etc.
But even our gratitude is in response to a particular state, in this case the feeling of
 joy and ecstasy. There is still an expectation that we are grateful for something wonderful that has happened.
The Heartfulness Prayer operates at a different level altogether – one where we do not
 entreat any change. Instead, we offer three simple statements that define our human condition. The words remind us of
 our spiritual goal, the obstacles we face on the journey, and what helps us to reach there. There is no stated
 expectation in this Prayer, but there is still the feeling of differential, that we are not yet ‘up to that stage’,
 that there is an infinite journey ahead of us, and that we must continually refine and remove our wishes if there is a
 hope to experience finer and finer states. While offering this Prayer, we honor the present moment in our journey as
 well as acknowledging that the journey must continue.
The Heartfulness Prayer is done at bedtime for ten to fifteen minutes, to help us
 connect with our Source before sleep. It is also done for a few minutes before meditating in the morning as a way of
 re-setting that connection. By beginning and ending the day this way, a connection is established with the Source
 throughout the day and night. And, over time, self-mastery develops through this inner connection.
This Prayer leads us towards the ultimate state of osmosis, of homeostasis or total
 mergence with God, but it is asymptotic. It never actually arrives. The differential we experience through prayer
 between God and ourselves will always be necessary, as only with that differential do we keep swimming onwards, with
 the current flowing through our heart, connecting us to our Center.
<img decoding="async" class="lazyload w-100"
 src="https://cdn-prod-static.heartfulness.org/nature_opensecret2_min_22a13c3313.jpg">

<h4 style="text-align: justify;">What is the result of prayer?</h4>
Two vital things come together in the act of prayer, and when they combine they can
 create the potential for lasting change and real growth. This is one of Nature’s open secrets.
On the one hand, prayer connects you with your highest Self through the heart, to dive
 so deep that you connect with the Source of everything. On the other hand, it uses the power of thought or suggestion
 to bring about change, and this we call sankalpa in Yoga.
Sankalpa works better than orders or instructions, because it is so potent. The
 English translation for sankalpa is usually ‘suggestion’, although it is not an adequate translation. A
 suggestion is a type of thought – one in which an idea is put forward for change, usually with some idea of
 improvement or vision. So a prayerful suggestion is a very subtle suggestion that resonates in a pure, open, loving
 heart connected to the Divine. As an aside, have you ever thought about the fact that negative suggestion is the cause
 of most of the failures of humanity? This is true even with the suggestions we make to ourselves, about ourselves,
 through auto-suggestion.
The way we use suggestion in prayer is most important. There is no need to say please,
 because even the word ‘please’ is too heavy. And the offering of ‘May such and such a thing happen’, while slightly
 gentler, is also not subtle enough. How can we pray so that we do not disturb the divine silence? That is the ideal
 prayer.
These two processes of connecting and sankalpa combine like elements in a
 chemical reaction to create a dynamic state of communion with our inner essence. In prayer we are deep within the
 heart, so the thought or feeling we offer to the Lord is not just a thought, a theoretical or an intellectual thing.
 It resonates across the canvas of our consciousness through the heart, into the cosmic field or quantum field, if you
 like. The effect is so potent. It is no longer from our own individual level. It becomes a key to unlock evolution, to
 bring about transformation.
<img decoding="async" class="lazyload w-100"
 src="https://cdn-prod-static.heartfulness.org/nature_opensecret3_min_d2b5766940.jpg">

In the Heartfulness Prayer we commune with our highest Self, our inner Divinity. In the
 process we develop self mastery by acknowledging the rightful place of this higher Self at the center of our lives.
 But it is not only an acknowledgement. We actually refer to that higher Self when we are prayerful, and so gradually
 we master the art of listening to the heart.
The words of the prayer invoke feeling in us. Once feeling is there, we no longer need
 words. A time comes when the prayerful state is always there, when the few seconds we take to offer prayer at night
 expand into twenty-four hours, when our inner Master is always in focus, and we are always in tune with ourselves,
 prayerfully maintaining the condition we have.
<hr>
<h5 style="text-align: center;">The words of the prayer invoke feeling in
 us. 
 Once feeling is there, we no longer need words. 
 A time comes when the prayerful state is always there, 
 when the few seconds we take to offer prayer 
 at night expand into twenty-four hours, 
 when our inner Master is always in focus, 
 and we are always in tune with ourselves, 
 prayerfully maintaining the condition we have.
</h5>
<hr>
&nbsp;We are prayerful, we are maintaining the condition, and we are allowing it to
 grow. So no matter what we are doing – studying, watching television, taking a shower, eating breakfast, with friends,
 partying – the inner connection is always there.
That is the beauty of Heartfulness. It doesn’t take away any of our time. When we master
 the practice it requires less and less time, and yet it remains a twenty-four-hour business. To experience the
 Heartfulness Prayer for yourself, go to https://heartfulness.org/en/masterclass/.
<img decoding="async" class="lazyload img-float-left has-img-center-in-mobile"
 src="https://cdn-prod-static.heartfulness.org/Designing_Destiny_cover_min_2b0861100d.jpg">

<a href="//www.designingdestiny.com/" target="_blank"
 rel="noopener noreferrer">www.designingdestiny.com</a>
&nbsp;
<hr>
<h4 style="text-align: center;">Article by Daaji (Kamlesh Patel)</h4>
<hr>

Nature’s open secret

<h4>DAAJI continues his series on refining habits, in the light of Patanjali’s Ashtanga Yoga and current scientific and yogic principles and practices. This month he shares his insights on the fourth Niyama, swadhyaya, which means self-study and self-awareness. It is one of the fundamental pillars of emotional intelligence.</h4><hr><h3>THE ART OF REMOVING AND CREATING HABITS – PART 10</h3><hr>I think self-awareness is probably the most important thing toward being a champion. —Billie Jean KingWho looks outside, dreams; who looks inside, awakes. —Carl Jung<hr><h3>Yoga in action</h3>Last month we explored the three Niyamas that make up Kriya Yoga, which means Yoga in action. In other words, how inner changes in our thoughts and feelings are expressed in our outer behavior. At the beginning of Part 2 of his Yoga Sutras, in the section on “practice,” Patanjali reminds us that:2.1: Tapah svādhyāyesvarapranidhānāni kriyā yogahAusterity, self-study, and God-awareness&nbsp; together constitute Yoga in action (Kriya Yoga).The second of the three Niyamas of Kriya Yoga is swadhyaya, meaning “self-study.”But Kriya Yoga is actually more about the inner awareness and choices that define our action in every moment. This awareness purifies our activities of any negative effects of ego, removing selfishness. It propels us away from a habitual way of living, driven by the past, to a life lived in the present.<h3>Swadhyaya</h3>Self-study requires us to turn out attention inward so that we can learn about ourselves. Now, that can be a daunting business when we don’t feel comfortable with what we see, but every culture has recognized the value of self-study so here we will try to solve the problem of how to face ourselves. Self-study has been the cornerstone of psychology from ancient times to the present day, in the East and the West, in mysticism, astrology, psychiatry, psychotherapy, yogic psychology, Mindfulness cognitive therapy, and many other fields. Modern scientific research also tells us that self-study and self-awareness go hand in hand with meditative practices. The two are synergistic. In Daniel Goleman’s book, Emotional Intelligence, he highlights the research showing us that meditation fosters emotional intelligence, of which selfawareness is one of the key pillars.<h3>How can you learn about yourself?</h3>Why do you need to look within to learn about yourself? Knowledge from external sources, for example, observing the world around you, reading books, watching and listening to digital media, and talking with other people like counselors and psychologists, will no doubt give you some selfinsight, but at best it is a mirror and a catalyst for self-awareness.The most direct ways to learn about yourself are:1. Meditation: Meditation with awareness = self-study.In meditation you will be able to notice the play of your vrittis, the movements and vibrations within the subtle body. You may know them as your thoughts, feelings, and emotions. As you witness them, gradually you will learn how they arise, what motivates them, where they lead, and many other things. When this is done without attachment or desire, you discover that these vrittis no longer generate turbulence or entanglement. They simply pass, and you are free from their hooks.Through meditation, you will dive into deeper dimensions of yourself, from the level of thinking to the level of feeling, and beyond. Self-study does not just stay at the surface level of your thoughts and emotions. You journey into layers of your being that you cannot access through conversation or a more analytic approach to self-discovery.After meditation, when you take the time to acquire, enliven, imbibe, and become one with the condition you have received, you will become unified with that state (AEIOU) and develop your abilities of self-study at all levels, not just the mental level. The condition will permeate every atom of your being so that you embody the effects of meditation fully, then it will be absorbed at subtler and subtler levels of your being.After this, when you write your experience in a journal, you will develop self-awareness to an even greater extent. Writing and expressing your experience in other ways like music, art, or dance, allow you to explore it and study it in different ways. You can revisit it and see patterns over time, which is difficult to do otherwise, because the mind is always adapting and changing. Your memories are not static; they evolve with new and added experience.2. Cleaning: When you practice Heartfulness Cleaning to purify your mind of all the turbulence, impurities, and complexities that distort your perception, your self-study will develop clarity.3. Continuous improvement: At bedtime, take a few minutes to go into your heart, with a prayerful attitude, and feel sincere regret for any wrongdoings, even if they were unintentional. Ask for forgiveness and resolve not to repeat them. Done sincerely, this simple practice clears your heart of any heaviness and removes guilt. The heart is the key to self-study! It allows you to observe yourself with self-compassion and self-acceptance.<hr><img src="https://cdn-prod-static.heartfulness.org/Discovering_the_Self2_adbab74c2d.jpg?updated_at=2023-04-06T04:49:03.904Z" alt="Discovering-the-Self"><hr><hr>After meditation, when you take the time to acquire,&nbsp; enliven, imbibe, and become one with the condition&nbsp; you have received, you will become unified&nbsp; with that state and develop your abilities&nbsp; of self-study at all levels, not just the mental level.&nbsp; The condition will permeate every atom&nbsp; of your being so that you embody&nbsp; the effects of meditation fully,&nbsp; then it will be absorbed at subtler&nbsp; and subtler levels of your being.<hr><hr><h3>What are the benefits of self-study?</h3>Patanjali tells us that2.44 SvāhyayādiṣṭadevatāsamprayogahSelf-study brings about an inner atm[osphere&nbsp; that is conducive to the divine presence,&nbsp; which is beneficial to our being.He is inferring that self-study creates the field in which we can experience the Divine. Going to church, to a mosque, or to a temple, performing rituals and hanging images of saints in our houses may all be great reminders, but without self-study we will not have the experience of the divine presence.Self-study is implied in the act of meditation, but many people meditate without self-study. They close their eyes and enjoy the experience, sometimes enjoying blissful states, and sometimes losing awareness altogether. Others are aware of their thoughts and feelings, but they remain entangled in them rather than letting them go and diving deeper. In fact, the art of meditation is not well understood by most meditators. Luckily for all of us, the simple awareness of how you feel before meditation and after meditation is a game changer. Study the difference arising out of your practice. Even to study the difference created by your practice, you will have to study yourself.Patanjali is saying that self-study is the way to reach the Divine, which implies that the Divine is within us. It is our innermost Center. As Babuji says, “God has hidden himself inside your hearts and exposed you. Hide yourselves and expose God! This is the real practice.” So, we go within and study ourselves from our most external states to the Center of our being. This involves layer upon layer of uncovering. In the process, everything external is a mirror of what we find within: How we relate to other people is a mirror; how we relate to Nature around us is a mirror. They are reflections of what is within us. In fact, as we journey deeper through the layers, every layer becomes a mirror for deeper layers. It is like those funfair mirrors loved by children, where two mirrors face each other, and they can see an infinite number of images of themselves disappearing into the distance.<hr><img src="https://cdn-prod-static.heartfulness.org/Discovering_the_Self3_1c2ebeecaf.jpg?updated_at=2023-04-06T04:51:47.029Z" alt="Discovering-the-Self"><hr>When we meditate, we have the most exquisite opportunity for self-study, because we dive beneath the surface. We start by turning our attention inward, watching our thoughts, letting them go, and then centering ourselves on one thought, through the processes of Pratyahara and Dharana. Then we meditate – Dhyana – and we go beyond the thinking realm to the feeling realm. We go behind our thoughts. Then we go deeper still, beyond feeling and experience, exploring the states of becoming – refining and transforming ourselves. Then we go still deeper, to where self-study takes us into the realm of pure existence and eventually non-existence, where we are no longer in the picture.The beauty of Patanjali’s sutra is that he simply tells us to study ourselves, nothing more. He doesn’t say, “You must change!” Coming face to face with yourself through self-study itself is enough to catalyze the process of transformation.<hr><hr> We go within and study ourselves from our most external states to the Center of our being. This involves layer upon layer of uncovering.<hr>Become aware of yourself: What happens when you are sad? What happens when you happy? All your moods are like different colors of the rainbow, different windows through which to look within. Maintaining that awareness is just like retaining the meditative state after meditation – one eye is always within even when the other is focused on the outside world. How do you behave when you are alone? With other people? At work? With your family? When you are going to sleep at night?<hr>When you witness all these dimensions of your being, the work of the Yamas and Niyamas will become effortless, because you will see what needs to be removed (Yamas) and what needs to be cultivated (Niyamas). Your habits are gradually exposed, even those that are programmed deep within the subconscious.<hr><hr>In self-study, you are shining the Light from the Center outward, illuminating every aspect of your character. Darkness disappears. All the qualities needed for evolution are contained within that Light, just as all the colors of the rainbow are contained within a beam of colorless light.<hr><hr>In self-study, you are shining the Light from the Center outward, illuminating every aspect of your character. Darkness disappears. All the qualities needed for evolution are contained within that Light, just as all the colors of the rainbow are contained within a beam of colorless light. You no longer need to recite mantras like:ॐ असतो मा सद्गमय । तमसो मा ज्यो तिर ्गमय । मतृ ्योर्मा अमतृ ं गमय । ॐ शान्तिः शान्तिः शान्तिः ॥Om. Keep me not in Unreality, but make me go towards the Reality. Keep me not in Darkness, but make me go towards the Light. Keep me not in Mortality, but make me go towards the World. of Immortality, Om. Peace, Peace, Peace.Instead, what you seek becomes a reality.Self-study is based on wonder. The wonder of exploring the inner universe. Like a small child exploring a garden filled with flowers and butterflies, everything is inspiring and joyful. Selfstudy is not judgmental, but it is discerning – in fact it is dependent on Viveka, our capacity for discernment.Self-study naturally propels us toward continuous improvement. And while we may be journeying closer and closer to the Center, we still need to be aware of every aspect of our day-to-day behavior in the outside world and with other people. The gift of spiritual evolution does not mean we can forget about the very human aspects of living in the world.<hr><img src="https://cdn-prod-static.heartfulness.org/Discovering_the_Self4_d98e06d885.jpg?updated_at=2023-04-06T04:54:04.666Z" alt="Discovering-the-Self"><hr><hr>All aspects of our being – the physical, mental, emotional, social, and spiritual – are enhanced through self-study. It is up to us to use the practices we have been given for that purpose. And remember, the heart is central to self-study! Authentic self-inquiry is a magnificent tool once we have mastered the art of staying within the heart.<hr><hr>So, what is critical here? While we are on the journey, it is important to be aware, and this comes from expanding our consciousness in both directions along the spectrum into the subconscious and the superconscious. Our capacity for self-study expands as our awareness in the field of consciousness expands. This is the spiritual journey, and it is why spirituality is not just about God, but also about human transformation. God- Realization is no different from Self-Realization at the highest levels.As Patanjali says, we reach God through self-study. All aspects of our being – the physical, mental, emotional, social, and spiritual – are enhanced through self-study. It is up to us to use the practices we have been given for that purpose. And remember, the heart is central to self-study! Authentic self-inquiry is a magnificent tool once we have mastered the art of staying within the heart.<h3>Self-study eventually takes us beyond the self</h3>I have observed that whenever I am deeply connected with the Master everything happens naturally. For example, the heart becomes lighter, kinder, and melting. While I am aware of his presence within, mundane and unnecessary things simply wither away.Can you face yourself when there is cunningness in your heart and selfish intentions? When you lack purity and contentment? I believe with all my heart that unless you become simple and pure, your peep into yourself will remain colored.Self-study requires you to turn your attention inward so that you can learn about yourself with complete honesty. To me it means honestly feeling yourself, looking at your inner panorama. Honest self-study is the key. Can you look at yourself with all sincerity while craving certain desires? Can you make a rational decision when riding high on an uncontrollable ego?Some of you approach me and say, “Sir, please accept us, we surrender to you.” There are multiple problems here. First, you cannot make others surrender along with you; you can only speak for yourself. Second, have you looked at yourself, have you practiced swadhyaya before expressing yourself with such a prayer? When you look at yourself thoroughly, from all angles, and consciously unload whatever you want to be rid of, later you will realize that the very “self ” is the stumbling block. You realize the need to unload the burden of your ego. Rather, as you study yourself with love, the unloading of the ego and your desires will happen naturally.

Discovering the self

<a href="https://www.heartfulnessmagazine.com/solutions/"><img src="https://cdn-prod-static.heartfulness.org/solutions_b39d73b1db.jpg?updated_at=2023-04-06T09:42:21.542Z" alt="yogic-psychology-introduction"></a>December 3, 2019<a href="https://www.heartfulnessmagazine.com/solutions/">Solutions</a>Our journey in Yoga is to return to the purity and simplicity of consciousness at the center&nbsp;<a href="https://www.heartfulnessmagazine.com/vighnas/"><img src="https://cdn-prod-static.heartfulness.org/viganas_cb4f14493f.jpg?updated_at=2023-04-06T09:43:14.253Z"></a>December 3, 2019<a href="https://www.heartfulnessmagazine.com/vighnas/">Vighnas</a>Remember for a moment that the base of your consciousness is pure and still. When you have&nbsp;<a href="https://www.heartfulnessmagazine.com/vikshepas/"><img src="https://cdn-prod-static.heartfulness.org/vikshepas_8f76cccb16.jpg?updated_at=2023-04-06T09:44:17.466Z" alt="yogic-psychology-introduction"></a>December 3, 2019<a href="https://www.heartfulnessmagazine.com/vikshepas/">Vikshepas</a>In this series so far, we have seen how complexities and impurities start to accumulate, by&nbsp;<a href="https://www.heartfulnessmagazine.com/kleshas/"><img src="https://cdn-prod-static.heartfulness.org/Kleshas_e04bfa5cbd.jpg?updated_at=2023-04-06T09:45:21.758Z" alt="yogic-psychology-introduction"></a>December 3, 2019<a href="https://www.heartfulnessmagazine.com/kleshas/">Kleshas</a>Let’s first recap and remind ourselves of the fundamental principle of yogic psychology:&nbsp;<a href="https://www.heartfulnessmagazine.com/vrittis/"><img src="https://cdn-prod-static.heartfulness.org/vritis_img_f84c611566.jpg?updated_at=2023-04-06T09:46:01.531Z" alt="yogic-psychology-introduction"></a>December 3, 2019<a href="https://www.heartfulnessmagazine.com/vrittis/">Vrittis</a>The five vrittis are the types of thought patterns or tendencies that are the energy patterns&nbsp;<a href="https://www.heartfulnessmagazine.com/yogic-psychology-introduction/"><img src="https://cdn-prod-static.heartfulness.org/YS_1b_08a1de66c6.jpg?updated_at=2023-04-06T09:29:01.499Z" alt="yogic-psychology-introduction"></a>December 3, 2019<a href="https://www.heartfulnessmagazine.com/yogic-psychology-introduction/">Yogic psychology – introduction</a>Have you ever thought to understand psychology through Yoga? Yoga is a vast science of the&nbsp;<h4 style="text-align:justify;">Have you ever thought to understand psychology through Yoga? Yoga is a vast science of the physical body, subtle bodies and the soul, exploring the origin of consciousness, and what causes changes in the field of consciousness. In this series of articles, DAAJI explains the fundamental basis of yogic psychology, which is the ancient science of Raja Yoga, discussed in texts like the Ashtavakra Gita, the Sangeetha Vashista, and which was first codified by Patanjali in his Yoga Sutras. DAAJI enlightens us on this understanding of the human mind and the various common mental tendencies and imbalances, and he also gives us solutions to create mental well-being through Heartfulness practices.</h4><hr>Patanjali is famous today for giving us Ashtanga Yoga, the eight limbs that define the path of Yoga, and these are beautifully expounded in chapters 2 and 3 of his Yoga Sutras. But Yoga offers so much more that is of great benefit to the world, and this is especially true in the field of psychology.Today many people are plagued by depression, mental disturbance, anxiety and distress, as a result of our complex societies, urban lifestyles, breakdown of relationships, and unnatural way of living that is out of sync with the circadian rhythms that are hardwired in our physiology. Circadian rhythms determine our optimal sleep and feeding patterns. Even the metabolism of our cellular energy follows the rhythm of the circadian clock. If we don’t follow natural rhythms, our cellular energy levels decline, as the mitochondrial network is impaired. As a result, lifestyles with irregular daily rhythms have been linked with various chronic health conditions, such as sleep disorders, obesity, diabetes, depression, bipolar disorder, and seasonal affective disorder. When we are swimming upstream against the current, when we choose a lifestyle that is out of sync with natural cycles, our system suffers.Yoga offers us so much help to find balance. If we start at the very beginning of chapter 1 of the Yoga Sutras, Patanjali starts by explaining what Yoga is:1.1 Atha yoga anushasanam Now, after prior preparation,&nbsp; comes the discipline of Yoga.1.2 Yogash chitta vritti nirodhah Yoga is the cessation of all the modifications&nbsp; of the mind in the field of consciousness.What does Patanjali mean by prior preparation? Generally we enter the path of Yoga only when we are totally frustrated with our minds as they are. We reach a point where perhaps we have had some major failures in life, when someone says, “Do Yoga to regain your health,” or when we are tired of being addicted to two things – the hopes and expectations we have for the future and the entanglements that bind us to our past. We no longer want to be slaves of the weight of the past.This very human need to divest the burdens of the mind is the base of many forms of self-improvement, including western psychology. This instinct to free the mind and heart of burdens has been at the foundation of religion, philosophy, ethics, psychology, and also creative art forms like dance, music and painting.And, actually, for those of you who still want to develop and hone your mental skills and knowledge, perhaps you need more preparation before coming to the path of Yoga. Why? Because Yoga is not a pastime. It is not a hobby or a fitness regime at the local Yoga Studio once or twice a week. True Yoga is for those adventurous souls who are ready to embark on a journey beyond the mind to the spiritual center of being. Along the way, the mind and heart are purified, they are ennobled, and they become supreme, and it is one of the amazing benefits that Yoga brings, but that is not its purpose.<img src="https://cdn-prod-static.heartfulness.org/yogic_philosophy2_afcdcca4f8.jpg?updated_at=2023-04-06T09:47:40.277Z" alt="yogic philosophy2">Patanjali tells us that when we are really ready for Yoga, discipline is required, and what is discipline? Discipline means to be a disciple, and for that the most important pre-requisite is an attitude of willingness and openness to learn, to be a student, to accept that “I don’t know,” and I need help. It requires craving to know the truth, receptivity, humility and a sense of wonder. A disciple remains a restless seeker, seeking to understand the mysteries of the Universe. Without this attitude of discipleship, there is no discipline of Yoga.This is one of the reasons why all the great sages and saints have praised humility, insignificance and innocence. Without these noble qualities, there is no discipline of Yoga, whereas with these qualities our consciousness is flexible and remains open. Like little children, we return to purity, letting go of all the modifications of the mind.And what are these modifications of the mind? Patanjali’s descriptions and scientific codification of our mental processes are broader in nature than modern behavioral sciences and psychology, for one very important reason: because Yoga starts with the baseline of mental wellbeing, the balanced mental state, the original condition. There is no need for interpretation or analysis of this mental state, as it can be perceived by direct experience, scientifically, as a vibration-less state. It is the pure state of no-vibration that lies at the center of our existence,&nbsp; beyond consciousness. This pure state is Patanjali’s definition of Yoga, the ultimate state of stillness we aspire to experience. It was the starting point of our whole existence, before creation, and it can be our end point.Patanjali then goes on to explore the reasons why modifications and related vibrations arise in our field of consciousness; anything that takes us away from that state of mental balance and stillness.These mental modifications exist in all of us. While the details vary from one individual to another, the types of variations are part of the human condition. We can call them psychological deviations because they pull us away from that state of stillness at our spiritual center, the soul. The process of refining and transcending these modifications is what Yoga is all about, as we gradually elevate the mind and go beyond the mind.A pure field of consciousness is still – well, almost still – with just the baseline activity of existence, and the soul is happy when we regain that balanced state, as we do in deep sleep. In contrast, the interplay of senses, thoughts, feelings and tendencies draw us into the world of outer experience and activity, creating various energetic patterns in the field of consciousness. The soul is also happy with movement, provided there is purity and lightness, and constant fluidity between underlying stillness and activity in the field. So in Yoga we do two things:Turn the attention inwards to stillness, and Refine the focus and type of outward activity so that our thoughts and activities are conducive to &nbsp;evolution, happiness and balance.We cannot stay in total stillness all the time or we would be dead, and Yoga is also all about skill in action. So how to bring stillness into activity? I have written about this in an earlier article on “<a href="https://www.heartfulnessmagazine.com/the-stillness-paradox/" target="_blank" rel="noopener noreferrer">The Stillness Paradox</a>.”This combination of stillness and activity brings peace and joy, which is the quality of the soul. When the waves of the vrittis settle and we are calm, as happens during meditation, we see our true nature, and then we can externalize this reality in all our activities.The modifications start out as natural, normal functions of the human mind, the vrittis. They are the whirlpools or vibrational patterns that are created in the field of consciousness as a result of living, feeling and thinking. Patanjali describes 5 of them: right thinking, wrong thinking, imagination, sleep and memory.As a result of these patterns in the subtle field of consciousness, our neural pathways develop cognates or patterns that are hardwired into the nervous system, and repeatedly over time they result in behavioral habits and tendencies. What starts out as vibrational patterns in the subtle body’s field of consciousness, goes on to affect the mind, our behavior, our nervous system, and eventually all our other physical functions.The next step in this process is when the vrittis develop colorings, altering our perception and leading to confused thinking and a ‘colored’ or distorted view of reality. We no longer refer back to the center of our being, our soul, as the guiding light, and instead start using the mental faculties on their own without the heart’s superior guidance. We are now one dimension removed from the source of wisdom, and this is accompanied by a tendency to think things through, rather than feel what is right in any situation. These colorings or mental impurities are known as kleshas, and Patanjali also describes 5 of them: ignorance as a result of veiling reality, mineness and egotism, attachment and addiction, aversion and repulsion, and clinging to life through fear of death.<img src="https://cdn-prod-static.heartfulness.org/yogic_philosophy3_aa96b0a1c3.jpg?updated_at=2023-04-06T09:48:36.288Z" alt="yogic-psychology-introduction">As these mental patterns become hardened over time, they eventually become obstacles to our overall wellbeing and distract us from succeeding in both worldly and spiritual pursuits. Patanjali describes 9 such obstacles, which are known as the vikshepas: illness and disease, mental laziness and dullness, dilemma and indecision, carelessness and haste, laziness and sloth, inability to abstain, false perception, failure to attain the next stage on the journey, and failure to maintain that stage. I would like to add a few more to Patanjali’s list of vikshepas, which are relevant in the modern context: guilt and shame, fear of missing out (FOMO), and digital distraction.Accompanying these obstacles are symptoms that are the expressions of the perturbed mental state we have created by moving so far away from our balanced center of still consciousness. These symptoms are the 5 vighnas: physical and mental pain, despair and depression, trembling and nervousness, and irregular breathing – both inhalation and exhalation.In this series of articles, we will explore all of these mental modifications that Patanjali describes, as well as some of the practices that help us transcend them. Yoga is actually the pure science of the inner being, and Patanjali was a scientist of the highest caliber. Unlike most spiritual teachers, he was not mystical. Instead his legacy is based on practical experience. His description of the mental modifications in the Yoga Sutras is really the first written codified treatise on psychology, and as such deserves its due recognition.While Patanjali beautifully described and codified the process of developing mental complexity and illness, and the need to return to a simple pure state of consciousness, he did not offer us a set of simple practical methods to remove the complexities and return to simplicity. Neither did anyone else, until the 1940s, when Ram Chandra offered the world a set of simple, effective practices to reach the pinnacle of human existence, available to everyone, everywhere, free of charge. This has revolutionized Yoga to an incredible extent: first as a means to become balanced and happy, and second as a means to fulfill a human potential that goes far beyond this physical realm of existence. The expansion of the practical, experiential base of inner awakening to consciousness has been the important evolution of Yoga during the last 150 years.<hr><h4 style="text-align:center;">Article by KAMLESH PATEL</h4><hr>

Yogic psychology - introduction

<a href="https://www.heartfulnessmagazine.com/the-dualities-of-existence/"><img src="https://cdn-prod-static.heartfulness.org/the_dualities_of_existence_f3cbfb1397.jpg?updated_at=2023-04-05T07:36:11.780Z" alt="kleshas"></a>December 1, 2019<a href="https://www.heartfulnessmagazine.com/the-dualities-of-existence/">The dualities of existence</a>The first of the kleshas, avidya, which we explored in the last article, is the basis of the&nbsp;<a href="https://www.heartfulnessmagazine.com/lack-of-awareness/"><img src="https://cdn-prod-static.heartfulness.org/LACK_OF_AWARENESS_1_df772ce497.jpg?updated_at=2023-04-05T10:01:17.600Z" alt="kleshas"></a>December 1, 2019<a href="https://www.heartfulnessmagazine.com/lack-of-awareness/">Lack of awareness</a>In Yoga, avidya is crucial to understanding mental well-being. It is considered to be the core&nbsp;Let’s first recap and remind ourselves of the fundamental principle of yogic psychology: that our original inner mental state is one of purity, stillness and Samadhi, which is also the ultimate goal of Yoga. It is the pure state of no-vibration that lies at the center of our existence. It is the healthy state of balance and contentment, from which all the heart-based qualities like love, compassion and generosity emanate, because it is a state of oneness. Yogic psychology has never been based on pathology, but on attaining that pure state, which is the baseline for mental well-being.This state of no-vibration, no-thing-ness, or the original void, is present in every fiber of our being. Physicists describe it as being present at the center of every atom. In Yoga, that baseline is our reference point, the eye at the center of the tornado, the ultimate state of the vibration-free stillness. It was our starting point and will eventually also be the ending point of our existence. If we are able to master that state while we are alive, we transcend the need for the cycle of birth and death known as reincarnation, as we go beyond consciousness itself, to what is beyond consciousness.<hr><h5 style="text-align:center;">This state of no-vibration, no-thing-ness, or the original void, is present in every fiber of our being.</h5><hr>In his Yoga Sutras, Patanjali has codified the various modifications and vibrations that arise in our field of consciousness; all those things that take us away from the balance and stillness at our center, the soul. The process of refining these modifications is what Yoga is all about. Up till now, we have explored the basic types of thought patterns or tendencies known as the 5 vrittis, which can either be colored or uncolored, i.e. impure or pure. The process of coloring becomes cumulative, however, and leads to negative mental states that eventually become afflictions or obstacles to well-being and further evolution.<img src="https://cdn-prod-static.heartfulness.org/Kleshas1_25c3253db7.jpg?updated_at=2023-04-06T10:13:04.740Z" alt="Kleshas1">These 5 basic afflictions are known as the kleshas in both Hinduism and Buddhism, those negative mental states that cloud the mind and cause suffering and the conditions for suffering to arise. They lead to mental complications and imbalance, preventing us from being centered and contented.Here is what Patanjali has to say about the kleshas:2.2: Samadhi bhavana arthah klesha tanu karana arthash chaIf your practice is aligned with your goal (Samadhi),&nbsp; the obstacles along your path (kleshas) will disappear and&nbsp; ultimately you will reach your goal.2.3: Avidya asmita raga dvesha abhiniveshah kleshahThese obstacles are Avidya – ignorance, lack of awareness, Asmita – egotism, identification with the impermanent body, Raga – likes, pleasure, Advesha – dislikes, pain, and Abinivesha – clinging to life, fear of death.2.10: Te prati-prasava heyah sukshmahWhen samskaras are removed, these afflictions can be resolved back to their origin.2.11: Dhyana heyah tad vrittayahThrough meditation, the outer expression&nbsp; of the afflictions disappear.2.12: Klesha mulah karma ashayo drishta adrishta janma vedaniyahWhether they are fulfilled in the present or the future, karmic experiences have their roots in these five afflictions.2.13: Sati mule tad vipako jaty ayur bhogahWhile the roots, the samskaras, remain, karma manifests in rebirth in the form of station in life, lifespan, and types of experiences.2.14: Te hlada paritapa phalah punya apunya hetutvatVirtue brings pleasure;&nbsp; vice brings pain.Patanjali starts his discussion on kleshas with the importance of having a goal, but not everyone starts a meditation practice with the goal of Samadhi, or complete oneness with the original balanced state. So another way of looking at this is: in which direction are we traveling? Along the way to the ultimate goal there may be many other goals, like peace of mind, liberation, development of love and compassion, self-confidence and clarity of mind. The important thing is to be traveling in the right direction – centripetally towards simplicity rather than centrifugally towards complexity.Patanjali goes on to define the 5 kleshas or mental afflictions, and then establish their relationship with the formation of samskaras. Samskara theory is a critical aspect of yogic science: that impressions or modifications in the field of consciousness result in complex energy patterns being formed, which harden and create samskaras over time and through repetition. It is like the process of a track being formed through a forest. First one or two people walk along a particular path, flattening the grass or undergrowth. Others follow the same path until eventually there is a clearly marked track, which is regularly used and may eventually become a thoroughfare and even a road. What started as temporarily flattened grass over time becomes a hardened road.Similarly, an initial behavior or response, for example fear of the dark, can be reinforced over and over again in a person, until it eventually becomes a mental tendency or even a phobia. It has hardened into a samskara. Fear of the dark relates to a few of the kleshas – first, the fear of death and clinging to life; second, dislike or pain; third, egotism, because of identification with the body and concern for the body; and finally, the ignorance or lack of awareness at the base of the fear. The mind has become colored because of past experience, so that the default response in that person is that being in the dark is inherently dangerous.It is very difficult to completely get rid of kleshas, as many of the samskaras behind them are formed subconsciously through emotional responses, in this particular example fear. The associated pathways in the nervous system for such responses are not through the cortex of the brain, but directly from the heart to the mammalian brain or amygdala. They are not responses that involve cognitive thinking, but instead subconscious processes that affect us without our conscious control. They can potentially surface at any time. As a result, our need for vigilance is never-ending. It is also why the first two limbs of Ashtanga Yoga, Yama and Niyama, are so important for our self-development.Heartfulness Cleaning is an effective method for removing samskaras that is independent of the neural pathways and parts of the brain involved in their formation. As it was developed in the 1940s by Ram Chandra (Babuji) as a way to purify the field of consciousness of samskaras, it was not available as a technique when Patanjali wrote the Yoga Sutras. Cleaning is one of the most potent tools that yogic psychology offers the world, because it works by cleaning the complexities and impurities in the field of consciousness at the vibrational level, rather than trying to change behavioural patterns, thought processes or the nervous system.When we look at how the human system works, generally everything starts from the causal body or soul (the cause of our existence), which then affects the subtle bodies, at the level of the heart-mind, and then this permeates outwards to affect the systems of the physical body, e.g. the hormonal, nervous and circulatory systems. Our human system is actually like a series of layers from the center outwards, defined in Heartfulness by the 5 koshas, the 3 bodies and the 23 rings. By working at the subtlest vibrational level of the subtle bodies, Cleaning does not rely on thinking and analysis to remove the roots of afflictions.<img src="https://cdn-prod-static.heartfulness.org/Babujis_rings_5c4bfa74eb.jpg?updated_at=2023-04-06T10:20:03.829Z" alt="kleshas">Some spiritual teachers, like Osho, have spoken of removing kleshas through prati-prasav as a process of reabsorbing the behavioral effect back to the cause, by reliving those past experiences that caused the afflictions. He also called this process involution. The reliving involves letting the past surface without judgment, without liking or disliking, being a witness to the process without getting entangled or affected by anything that surfaces. But it can take forever to reabsorb samskaric tendencies back to their source, as the roots may have started many lifetimes ago and be buried very deep in the subconscious mind. And, if we are not careful, sometimes reliving the experience may cause a reaction in us, so it can actually intensify the samskara rather than removing it.<a href="https://cdn-prod-static.heartfulness.org/Kleshas2_0a75ac66cc.jpg?updated_at=2023-04-06T10:23:46.197Z"><img src="https://cdn-prod-static.heartfulness.org/Kleshas2_0a75ac66cc.jpg?updated_at=2023-04-06T10:23:46.197Z" alt="Kleshas2"></a>Heartfulness Cleaning is much simpler. It does not require reliving. It is the next generation of yogic practices. In fact, all the samskaras of one lifetime can easily be removed in one session with a Heartfulness trainer, without the person even being aware.Once the root cause – the samskara – is removed, then it is definitely up to us to refine the associated outer behavioral patterns. That is why all great spiritual teachers have given guidelines for living, for example, the Vedas, Krishna in the Bhagavad Gita, Patanjali’s Yama and Niyama, Buddha’s Eightfold Path, the Ten Commandments of Jesus, the golden rules found in the Quran and the Talmud, and the Ten Maxims of Ram Chandra. For this we need self-study and self-awareness, as discussed below.Psychologists and psychiatrists also work to change mental and behavioral patterns resulting from the past, in order to cure their patients of mental afflictions and bring about well-being. They do so through behavioral modification therapies like Gestalt, Transactional Analysis, Integral Therapy, Primal Therapy, psychoanalysis, hypnosis etc. But again, without the removal of the root samskaras, it will always be a longer and more tedious process.Patanjali tells us that the outer expression of the kleshas will disappear through meditation. In meditation, we learn to identify with the source of our existence, the soul, rather than with the body or the mind, so in that sense meditation does help to remove some of these afflictions because we do not give our afflictions the power of our attention. The more we ignore them and focus on a higher purpose, the more chance they will have to dissolve.Also, in Patanjali’s time, yogis meditated for hours and hours every day, and so it may have been possible to remove afflictions through meditation alone, although I doubt it would have worked for most people. Maybe for someone like the Buddha, but how many people had his determination and fortitude for self-study and tapasya? In any case, how many of us have time for hours and hours of meditation every day? Thankfully the practices of Yoga have evolved in modern times, and Heartfulness Cleaning can remove the root cause, so there is less need to sit in meditation for hours and hours every day.For all of us, the mind is affected by the accumulation of the past, of samskaric patterns and responses that are hardwired into our central nervous system, creating channels that define our thoughts and actions, creating the blueprint for our destiny. Neuroscience also recognizes this. Whatever we have done in the past has formed the habits that determine what we do today and what we do today determines the future. Every thought and every action is self-perpetuating until we remove the root cause.The seeds of our karma are our samskaras, and they carry over from one life to the next by impressing upon the subtle body around the soul. They create vibrational patterns, and so, at the time of conception for the next birth, these vibrational patterns draws us to certain parents, culture, life experiences etc. I have written about this at length in Designing Destiny.<hr><h5 style="text-align:center;">Whatever we have done in the past has formed&nbsp; the habits that determine what we do today and what we do today determines the future. Every thought and every action is selfperpetuating until we remove the root cause.</h5><hr>And as Patanjali says, virtue brings pleasure and vice brings pain. This is natural cause and effect.To evolve, however, we don’t want to be attached to either pleasure or pain, virtue or vice, or any of the other dualities of earthly existence, as they are always two sides of the one coin. Ultimately, where there is pleasure there is pain, just as where there is the brightest light there is the darkest shadow. Duality is part of the physical world, and in Yoga we are transcending our temporal physical nature towards our eternal nature. And while we remain rooted in the emotional baggage from the past, this is not possible. Our mind remains an accumulation of the past.It is worth reflecting on the relationship between samskaras and kleshas. Here is something to think about: The kleshas are an outer expression of the samskaras that accumulate in our field of consciousness, and yet kleshas also lead to the formation of samskaras. So what is needed from our side to cut this cyclical loop?<hr><h4 style="text-align:center;">Article by KAMLESH PATEL</h4><hr>

Kleshas

<a href="https://www.heartfulnessmagazine.com/true-knowledge-and-inaccurate-knowledge/"><img src="https://cdn-prod-static.heartfulness.org/true_knowledge_and_inaccurate_knowledge_6dfaa65096.jpg?updated_at=2023-04-06T10:40:45.388Z" alt="vrittis"></a>December 2, 2019<a href="https://www.heartfulnessmagazine.com/true-knowledge-and-inaccurate-knowledge/">True knowledge and inaccurate knowledge</a>Here we will explore the first two of the vrittis – pramana and viparyaya. The definitions&nbsp;<a href="https://www.heartfulnessmagazine.com/memory/"><img src="https://cdn-prod-static.heartfulness.org/memory_d73d14e019.jpg?updated_at=2023-04-06T10:41:37.890Z" alt="vrittis"></a>December 2, 2019<a href="https://www.heartfulnessmagazine.com/memory/">Memory</a>Try to imagine life without memory. How would you learn from your mistakes? You would not&nbsp;<a href="https://www.heartfulnessmagazine.com/sleep-2/"><img src="https://cdn-prod-static.heartfulness.org/sleep2_e57548fe87.jpg?updated_at=2023-04-06T10:42:21.886Z" alt="vrittis"></a>December 2, 2019<a href="https://www.heartfulnessmagazine.com/sleep-2/">Sleep</a>All manifest life seems to require a period of sleep, of calm, in which to gain added&nbsp;<a href="https://www.heartfulnessmagazine.com/imagination/"><img src="https://cdn-prod-static.heartfulness.org/imagination_img_2b251b133a.jpg?updated_at=2023-04-06T10:43:19.420Z" alt="vrittis"></a>December 2, 2019<a href="https://www.heartfulnessmagazine.com/imagination/">Imagination</a>Now let’s explore the third vritti, vikalpa, which means “imagination” or “fantasy.”&nbsp;The five vrittis are the types of thought patterns or tendencies that are the energy patterns we create in the field of our consciousness or chit. ‘Whirlpool’ is a literal translation of the word vritti, so the vrittis are whirlpools – the waves and ripples that form in the field of our consciousness as a result of energy and movement. Our mind is either still and calm, or it is active with a certain level of turbulence and ups and downs. How still or active our field of consciousness is, and the nature of that activity, determine how we perceive the universe.<hr><img src="https://cdn-prod-static.heartfulness.org/vrittis1_e418bb2820.jpg?updated_at=2023-04-06T10:44:59.815Z" alt="vrittis">Imagine your field of consciousness as being like an ocean, and the waves and currents are the vrittis. The more turbulent the ocean, the harder it is to see the ocean floor, which can be equated with the inner Self or soul. The field of consciousness is happy to return to its original state of stillness and calm, but the interplay of senses and tendencies draw us out into experience and emotional reactions, sometimes bringing mental turbulence. So the first step in Yoga is to turn the attention inwards and return to stillness. This is also what brings peace and, ultimately,&nbsp; joy, which is the quality of the soul. Without this stillness, lasting peace and happiness are not possible.Patanjali explains that:1.3 Tada drashtuh svarupe avasthanamAt that time [of meditation],&nbsp; the Witness abides in itself,&nbsp; resting in its own essence,&nbsp; its true nature.1.4 Vritti sarupyam itaratraAt other times, we instead identify&nbsp; with the modifications of the mind,&nbsp; taking on the identity of&nbsp; those thought patterns.When the waves of the vrittis settle and we are calm, as happens during Meditation with Transmission, we see our true nature. At other times we identify with the modifications, e.g. sorrow or fear or excitement. For example, if you are angry with your boss, because he has accused you unjustly of doing something wrong, will your consciousness be calm and still? Will you be able to think clearly during the day and make wise decisions? And what happens when a child is scared of the teacher in the classroom at school? Will they learn effectively and grasp concepts well? No, it is not possible, because fear blocks the electrical impulses from passing through to the cognitive centers in the pre-frontal cortex of the brain, making learning very difficult. The thinking process of the child is not able to function freely.With the daily practices of Heartfulness, we are able to remove these emotionally reactive states from our system and remain connected with the inner center of stillness throughout the day, even when we are not meditating. We do this by using the method of Cleaning to remove the emotional charge that arises with reactiveness, and by cultivating the state of Constant Remembrance that follows from Meditation, so that our consciousness remains centered even while we go about normal daily activities and interact with others.Patanjali then goes on to classify the vrittis as being either colored (klishta) or uncolored (aklishta):1.5 Vrittayah pangchatayyah klishta aklishtahThere are five types of thought patterns,&nbsp; and they are either colored or uncolored.Colored versus uncolored refers to impure versus pure, leading to bondage versus leading to freedom, and leading to turbulence versus stillness. So the mind can either become a source of bondage or a source of freedom, depending on how we cultivate and train it. Yoga is really only concerned with this one thing: how do we use the mind? Mastery of the mind, cessation of the turbulence in the mind, is Yoga.Patanjali then describes the five vrittis:1.6 Pramana viparyaya vikalpa nidra smritayahThe five varieties of thought patterns are&nbsp; Pramana – right knowledge,&nbsp; Viparyaya – wrong knowledge,&nbsp; Vikalpa – fantasy or imagination,&nbsp; Nidra – deep sleep, and&nbsp; Smriti – memory.<hr><hr><h4 style="text-align:center;">Article by KAMLESH PATEL</h4><hr>

Vrittis

<a href="https://www.heartfulnessmagazine.com/guilt-and-shame/"><img src="https://cdn-prod-static.heartfulness.org/guilt_and_shame_img_939915efd0.jpg?updated_at=2023-04-06T10:54:04.322Z" alt="vikshepas"></a>December 1, 2019<a href="https://www.heartfulnessmagazine.com/guilt-and-shame/">Guilt and shame</a>There is one more vikshepa&nbsp;that I have added to Patanjali’s list, as it is often a&nbsp;<a href="https://www.heartfulnessmagazine.com/fear-of-missing-out-fomo-digital-distraction/"><img src="https://cdn-prod-static.heartfulness.org/fear_of_missing_out_fomo_digital_distraction_img_71e4060a79.jpg?updated_at=2023-04-06T10:55:01.541Z" alt="vikshepas"></a>December 1, 2019<a href="https://www.heartfulnessmagazine.com/fear-of-missing-out-fomo-digital-distraction/">Fear of missing out (FOMO) &amp; digital distraction</a>I have added these two vikshepas to Patanjali’s list, as they have only surfaced as serious&nbsp;<a href="https://www.heartfulnessmagazine.com/failure-to-attain-the-next-stage-failure-to-retain-a-stage/"><img src="https://cdn-prod-static.heartfulness.org/failure_to_attain_the_next_stage_failure_to_retain_a_stage_img_1636b8e8bf.jpg?updated_at=2023-04-06T10:56:18.130Z" alt="vikshepas"></a>December 1, 2019<a href="https://www.heartfulnessmagazine.com/failure-to-attain-the-next-stage-failure-to-retain-a-stage/">Failure to attain the next stage &amp; failure to retain a stage</a>Alabdha-bhumikatva is the vikshepa where we are not able to attain the next stage or level in&nbsp;<a href="https://www.heartfulnessmagazine.com/false-perception/"><img src="https://cdn-prod-static.heartfulness.org/false_perception_img_119c2f0484.jpg?updated_at=2023-04-06T10:57:55.529Z" alt="vikshepas"></a>December 1, 2019<a href="https://www.heartfulnessmagazine.com/false-perception/">False perception</a>The seventh vikshepa is bhrantidarsana, meaning false perception, delusion or blindness. It is&nbsp;<a href="https://www.heartfulnessmagazine.com/absence-of-non-attachment/"><img src="https://cdn-prod-static.heartfulness.org/absence_of_non_attachment_img_99999a76b9.jpg?updated_at=2023-04-06T10:59:26.044Z" alt="vikshepas"></a>December 1, 2019<a href="https://www.heartfulnessmagazine.com/absence-of-non-attachment/">Absence of non-attachment</a>The sixth vikshepa is avirati, which translates as “absence of renunciation,” or&nbsp;<a href="https://www.heartfulnessmagazine.com/laziness/"><img src="https://cdn-prod-static.heartfulness.org/laziness_img_f75ba065c2.jpg?updated_at=2023-04-06T11:00:45.441Z" alt="vikshepas"></a>December 1, 2019<a href="https://www.heartfulnessmagazine.com/laziness/">Laziness</a>The fifth vikshepa is alasya, which translates as laziness and sloth. There are different&nbsp;<a href="https://www.heartfulnessmagazine.com/carelessness-haste-and-indifference/"><img src="https://cdn-prod-static.heartfulness.org/carelessness_haste_and_indifference_img_abbc007cec.jpg?updated_at=2023-04-06T11:01:37.015Z" alt="vikshepas"></a>December 1, 2019<a href="https://www.heartfulnessmagazine.com/carelessness-haste-and-indifference/">Carelessness, haste and indifference</a>The fourth vikshepa is pramada, which translates as carelessness, haste and indifference. When&nbsp;<a href="https://www.heartfulnessmagazine.com/dilemma-and-indecision/"><img src="https://cdn-prod-static.heartfulness.org/dilemma_and_indecision_img_c3fb36dee6.jpg?updated_at=2023-04-06T11:02:26.897Z" alt="vikshepas"></a>December 1, 2019<a href="https://www.heartfulnessmagazine.com/dilemma-and-indecision/">Dilemma and indecision</a>The third vikshepa is samsaya, which is usually translated as “doubt,” but there&nbsp;<a href="https://www.heartfulnessmagazine.com/apathy-and-mental-dullness/"><img src="https://cdn-prod-static.heartfulness.org/apathy_and_mental_dullness_img_cc52cc2082.jpg?updated_at=2023-04-06T11:03:22.844Z" alt="vikshepas"></a>December 1, 2019<a href="https://www.heartfulnessmagazine.com/apathy-and-mental-dullness/">Apathy and mental dullness</a>The second of the vikshepas is styana, meaning languor, apathy and mental dullness. Apathy is&nbsp;<a href="https://www.heartfulnessmagazine.com/disease/"><img src="https://cdn-prod-static.heartfulness.org/disease_img_998c54599e.jpg?updated_at=2023-04-06T11:04:06.294Z" alt="vikshepas"></a>December 1, 2019<a href="https://www.heartfulnessmagazine.com/disease/">Disease</a>The first of the vikshepas is vyadhi or disease. Here Patanjali means physical disease, where&nbsp;In this series so far, we have seen how complexities and impurities start to accumulate, by exploring the normal everyday workings of the human mind – how the 5 vrittis work in the field of consciousness. Some of the vrittis are pure and in sync with mental balance, while others are colored and take us away from that pure, balanced state. Then we explored the next layer of complexity – the 5 kleshas or mental afflictions that take us further away from our center of balance, and result in suffering.Now we continue further away from that center, into the realm of entropy, complexity and instability, as we become more and more entangled in the afflictions that play out in our daily lives. We create behavioral patterns and habits through the accumulation of samskaras, and these lead to all sorts of ailments. Yoga calls these ailments or obstacles vikshepas. Patanjali described 9 of them in his Yoga Sutras, a few thousand years ago. In this day and age we can add a few more to the list.<img src="https://cdn-prod-static.heartfulness.org/vikshepas1_cd7bd15620.jpg" alt="vikshepas">We have already discussed the need to spend some time every day focused inward on the core of our being, of our existence, in order to counteract the entropy that would otherwise take us outward into entanglements, suffering and afflictions. That is what we do in Heartfulness Meditation – we turn inward through the heart. It is very simple: when we direct the attention of the mind towards the heart, we move towards balance, peace, stillness and harmony; when we direct the attention of the mind outward into the external world, without a strong connection to the heart, we encounter more and more entropy and instability.Daily life is the interplay of the two currents – the outward and inward flow of energy and attention. Once we are well established in our inward connection with the heart, it permeates our being and oozes out into every other aspect of life, so that we are able to avoid the pull of outward entropy. This is the most preventative approach to mental health we could possibly take. Imagine if every young person knew how to do this before embarking on the journey of life, how different the world would be.Now, what happens when that inward attention or connection is not developed, when we are not centered in the core of our heart? We become like leaves tossed about in the wind. Whatever colorings or afflictions are there in our system become more complex and manifest as the vikshepas, the obstacles and distractions to our further progress.Patanjali described these obstacles as follows:1.30: Vyadhi styana samsaya pramada-alasyaavirati&nbsp; bhrantidarsana-alabdha-bhumikatvaanavasthitatvani&nbsp; citta-vikshepah te antarayahVyadhi – disease, Styana – languor, mental dullness, apathy, Samsaya – dilemma, indecision, Pramada – carelessness, haste, indifference, Alasya – laziness, sloth, Avirati – absence of non-attachment, sensuality, Bhrantidarsana – false perception, blindness, Alabdha-bhumikatva – not attaining the condition or stage, lack of determination, and Anavasthitatvani – instability, not retaining the condition are the obstacles that distract the mind.In the modern context, we can add a few more to the list:Fear of missing out (FOMO), Digital distraction, and Guilt and Shame.<hr><h4 style="text-align:center;">Article by KAMLESH PATEL</h4><hr>

Vikshepas

The art of removing and creating habits - part 4

Remember for a moment that the base of your consciousness is pure and still. When you have some time, perhaps this evening when you have wound down from the day, or very early in the morning when the outside world is also still, take a few minutes to dive deep within your heart and find that <a href="https://heartfulness.org/magazine/art-of-pausing-mindfulness-meditation-benefits" target="_blank" rel="noopener noreferrer">stillness</a>. And then, during the day, witness for yourself what prevents you from being in that peaceful state all the time. Once we remove all the complexities, our inner nature returns to peace and stillness.Meditation propels our consciousness towards the core of our being, the center of our existence, and that center is also present at the center of every atom in our body. Yoga is a journey back home to that state of mental well-being, by removing all the patterning, conditioning, complexities and impurities in our field of consciousness. In short, meditation stills our mind.In this series, we first explored the normal everyday workings of the human mind within the field of consciousness – the 5 vrittis or tendencies – and how they create patterns and conditioning. The vrittis can either be pure, fostering well-being, health and spiritual growth, or colored, creating entanglement, pulling us towards complexity and impurity. From there we explored the next layer of complexity – the 5 kleshas, the colorings or mental afflictions that take us further away from our center of poise, thus leading to imbalance and suffering.Then we explored how we move even further away from our still center, into the realm of entropy, complexity and instability, as we become more and more entangled in those patterns and afflictions that play out in our life. At this stage, these patterns and habits become obstacles and distractions to our ongoing spiritual journey; they are known as the vikshepas. And accompanying these vikshepas are the 5 vighnas, the outer symptoms of un-wellness that are presented to health practitioners, psychiatrists and healing centers wordwide.<hr><h5 style="text-align:center;">Meditation propels our consciousness towards the core of our being, the center of our existence, and that center is also present at the center of every atom in our body. Yoga is a journey back home to that state of mental well-being, by removing all the patterning, conditioning, complexities and impurities in our field of consciousness.</h5><hr>These 5 vighnas are the chronic diseases of our world! Stress, worry, emotional pain, anxiety and depression are a normal part of life for many people. The statistics on people taking antidepressants, painkillers, sleep medication, as well as self-medicating with illegal drugs and alcohol; the number of suicides; the incidence of chronic lifestyle related diseases, like cardiovascular disease, diabetes, strokes and cancer, are all overwhelming. They are so common that we no longer see them as abnormal. Nor do we realize how much our lifestyles are out of sync with the circadian (daily) rhythms that are hardwired into our physiology.<img src="https://cdn-prod-static.heartfulness.org/vighnas1_85eb8c1724.jpg?updated_at=2023-04-06T12:20:17.035Z" alt="vighnas">These daily rhythms determine our optimal sleep and eating patterns. Even the metabolism of our cellular energy follows the rhythm of the circadian clock. When we don’t sync with natural rhythms, the mitochondrial network is compromised and our cellular energy levels decline. Lifestyles with irregular daily rhythms have been linked with sleep disorders, obesity, diabetes, depression, bipolar disorder, and seasonal affective disorder. Basically, we are swimming upstream against the current in a lifestyle that is out of sync with nature.This list of modern symptoms is no different from Patanjali’s description thousands of years ago of the 5 vighnas that accompany the vikshepas. Patanjali’s Sutra says:1.31: Dukha daurmanasya angam-ejayatva&nbsp; svasa prasvasa vikshepasahabhuvah.Mental and physical pain, anguish and grief,&nbsp; despair and depression, trembling of the body and nervousness,&nbsp; and irregular inhalation and exhalation, are the conditions that accompany&nbsp; the distractions of the mind.<hr>Back in Patanjali’s time, these symptoms were not so commonplace, although ancient tales like the Odyssey and the Mahabharata show us that they were certainly present back then. Today, however, the vighnas along with the vikshepas are the health concern of our era. In a sense, we have reached an overburdened level of mental complexity and heaviness that requires something radical to bring us back to health and balance.Difficulties, traumas and suffering are nothing new. In fact, many people today are more comfortable than humans have ever been in the past, but as a consequence our resilience to cope with difficulties seems to be lower than ever. A good analogy is a pair of scissors: we are so saturated with pleasure that we have become numb, like scissors that have become blunt through overuse, whereas our intolerance of pain is like super sharp scissors that cut our emotional heart, because we do everything possible to avoid pain.<hr><h5 style="text-align:center;">When we don’t sync with natural rhythms, the mitochondrial network is compromised and our cellular energy levels decline. Lifestyles with irregular daily rhythms have been linked with sleep disorders, obesity, diabetes, depression, bipolar disorder, and seasonal affective disorder. Basically, we are swimming upstream against the current in a lifestyle that is out of sync with nature.</h5><hr><h4>HOW DO COMPLEXITIES &amp; IMPURITIES FORM &amp; HOW DO THEY AFFECT US?</h4>In earlier editions of Heartfulness magazine, I described the spiritual anatomy of a human being, with its physical, subtle and causal bodies, its chakra system, and its sheaths known as the koshas. I have also described how we create complexities and impurities that accumulate at various points in this spiritual anatomy, in the field of consciousness, through conditioning. They accumulate as a result of repeated patterns of feeling, emotion and thought, and these in turn lead to repetitive actions. Actions become habits, creating patterns of behavior that become more and more fixed over time, forming impressions in the subtle body. These impressions are known as samskaras.<img src="https://cdn-prod-static.heartfulness.org/vighnas2_0b1bcd8e00.jpg?updated_at=2023-04-06T12:21:56.712Z" alt="vighnas">Swami Vivekananda describes this process in his book, Jnana Yoga: “Suppose I go into the street and see a dog. How do I know it is a dog? I refer it to my mind, and in my mind are groups of all my past experiences, arranged and pigeon-holed, as it were. As soon as a new impression comes, I take it up and refer it to some of the old pigeon-holes, and as soon as I find a group of the same impressions already existing, I place it in that group, and I am satisfied. I know it is a dog, because it coincides with the impressions already there.“When I do not find the cognates of this new experience inside, I become dissatisfied. When, not finding the cognates of an impression, we become dissatisfied, this state of the mind is called ‘ignorance’; but, when, finding the cognates of an impression already existing, we become satisfied, this is called ‘knowledge’. When one apple fell, men became dissatisfied. Then gradually they found out the group. What was the group they found? That all apples fall, so they called it ‘gravitation’. Now we see that without a fund of already existing experiences, any new experience would be impossible, for there would be nothing to which to refer the new impression.”1<hr><h5 style="text-align:center;">What leads to an anxious mind or a depressed mind? An anxious mind is one without peace, without stillness, always turbulent with disturbances and emotional entropy. It is symptomatic of turmoil in the field of consciousness, like an ocean in a storm, always churning, always reacting, addicted to the highs and lows.</h5><hr>Any thought, emotion or action can lead to a vibrational impression in the field of consciousness, and when those impressions are repeated, habits form, creating fixed patterns, which become more rigid and solid over time as samskaras. The forces of soul can bend under the burden of samskaras. These samskaras are the roots of the karmic blueprint of our conditioning. Unless we remove them, we stay trapped in their patterns and we cannot break free, no matter how much we may want to change.When we combine this understanding with Patanjali’s descriptions of vrittis, kleshas, vikshepas and vighnas, we see how the layers of samskaras form over time, creating emotional heaviness and dysfunction.How to free ourselves from such a burden? Heartfulness offers a simple, highly effective set of methods to remove these layers and thus reduce the lifestyle maladies that characterize our modern societies. What leads to an anxious mind or a depressed mind? An anxious mind is one without peace, without stillness, always turbulent with disturbances and emotional entropy. It is symptomatic of turmoil in the field of consciousness, like an ocean in a storm, always churning, always reacting, addicted to the highs and lows.Other symptoms include nervousness, trembling and shaking of the body, and shallow and irregular breathing, sometimes manifesting as panic attacks.There are many simple Heartfulness techniques that can reverse these symptoms. Even something as simple as keeping your breathing calm and deep when you are feeling stressed and emotional is a great start. Left nostril breathing is even better. Relaxation and Meditation are even better still. There are so many lines of defense, and even more of prevention. It is worth learning some simple techniques your own mental well-being.1 Vivekananda, Swami, 1899. Jnana Yoga, chapter 12, ‘The Cosmos, The Microcosm’. Vedanta Press, USA.<hr><h4 style="text-align:center;">Article by KAMLESH PATEL</h4><hr>

Vighnas

Here we will explore the first two of the vrittis – pramana and
 viparyaya. The definitions “right or accurate knowledge” and “wrong or inaccurate knowledge” do not really
 do justice to the words pramana and viparyaya, but there is no equivalent in English. Patanjali
 elaborates on these definitions in the Yoga Sutras.
<hr class="vertical-space1">
<h4>PRAMANA</h4>
1.7 Pratyaksha anumana agamah pramanani
There are three ways of gaining true knowledge: 
 by direct perception, by deduction and inference, 
 and by the words of those awakened ones who have knowledge.

True knowledge, pramana, emanates from purity and stillness, and is one of the
 uncolored vrittis. It leads to freedom. And according to Patanjali, true knowledge comes in three ways:
The first way is through direct
 perception – the absolute knowing that comes in an illuminated mind with an awakened faculty of superconsciousness.
 This may happen spontaneously in anyone, but it can be developed and cultivated through spiritual practice. It is
 the purest, most unadulterated source of knowledge that we have.
The capacities of the mind are like rays of light; when they are concentrated they
 illuminate, resulting in direct perception. In most people, however, the faculty of direct perception remains
 unused, lying dormant, waiting to be switched on. This knowing through higher wisdom and revelation comes very
 naturally in the state of inner balance, or Samadhi, as a result of meditation.
<hr>
<h5 style="text-align: center;">The capacities of the mind are like rays of light;
 
 when they are concentrated they illuminate, 
 resulting in direct perception. 
</h5>
<hr>
In Heartfulness Meditation, this is aided by Pranahuti or Transmission, which
 brings us to that balanced state. The direct perception of a person with a pure and expanded consciousness is the
 most infallible source of knowledge and wisdom we have, and is generally attributed to great beings like Buddha,
 Christ, Krishna and Mohammed. But the possibility is there for all of us to utilize the same capacity of direct
 perception if we are willing to practice. We can call this capacity inner perception.
The second way to gain true
 knowledge is through outer perception, what we normally call “observation,” and the related process of
 experimentation – what we know as the scientific method. This form of pramana is not as pure as direct
 perception, as it depends on mental processes, but it is still very valid. As explained by Swami Vivekananda, “In
 acquiring knowledge we make use of generalizations, and generalization is based upon observation. We first observe
 facts, then generalize, and then draw conclusions or principles.”
How do mental processes interfere? Perfect observation requires the observer to be
 subtler than what is being observed. Otherwise, the observer may obscure the object under observation. That is why
 Heisenberg’s Uncertainty Principle has baffled the scientific world, since what is being deployed to measure the
 speed or the position of an electron is not as subtle as the electron! The observer must be subtler than the
 observed. In the field of quantum science, the observer effect is well known. An observer is never a mere presence.
 Observation is an act, and so an observer acts, interferes, and changes things. The state of observation is often
 goal-oriented; the observing mind seeks an outcome. In other words, it is often an imposition. The observational
 mind is rarely passive or disinterested.
Per contra, witnessing is passive. It is neither participatory nor involved. When we are
 in a very subtle state and we witness things, we do not interfere with them. Humility at its pinnacle creates this
 neutrality, this subtlety within – a pure non-interfering state where we do not expect or impose anything. To a
 witness, thoughts are like clouds passing in the sky.
Who is this witness? It is not the mind. The mind is incapable of pure witnessing. The
 mystery is revealed by Lord Krishna in the Bhagavad Gita:
The Supreme Purusha in this body 
 is also called the Witness, 
 the One who permits, 
 the Supporter, 
 the One who experiences, 
 the Great Lord and the Supreme Self.
<div class="text-center">
 <img alt="true-knowledge-and-inaccurate-knowledge" class="has-img-center lazyload "
 src="https://cdn-prod-static.heartfulness.org/TRUE_KNOWLEDGE_2_f23f5367f0.jpg?updated_at=2023-04-06T12:29:03.063Z">
</div>
It is our inner dweller, the soul, who witnesses. Mindconsciousness creates the
 observer, whereas consciousness of the soul creates the witness. So outer perception is also refined, developed and
 cultivated through spiritual practice. As our being becomes subtler and subtler we become better scientists! And
 this second method eventually becomes identical with the first method – inner and outer perception are no longer
 separate processes. Ram Chandra explains it the following way in his book Sahaj Marg Philosophy:
Sages in India have generally attempted philosophy by first going
 into the life of practicality. They have opened the secrets of existing things as far as they could do at their
 level of advancement. … We should always attempt the expression of things when our practice or abhyas is over. This
 is the key point for the philosopher to note in order to achieve the accuracy of things.
The third way to gain true
 knowledge is through absorbing the teachings of enlightened beings who themselves have the capacity of direct
 perception. We are then able to make this knowledge our own by verifying it through our own experience (methods 1
 and 2). It saves us time, like passing through a forest on a well-worn path rather than forging our own path. This
 is why we search for enlightened teachers, read books by them, read the great scriptures of the past and, finally,
 based on the heart’s signals, we conclude for ourselves.
In fact, all three methods are intertwined and part of a spectrum of perception. We can
 use the three in a complementary way so as to arrive at our own understanding of right knowledge. The common factor
 in the success of all three methods is in having a pure field of consciousness, so that we can make the best use of
 the knowledge given to us.
<h4>VIPARYAYA</h4>
Patanjali writes:
1.8 Viparyayah mithya jnanam atad rupa
 pratistham
Wrong knowledge or illusion 
 is the false understanding 
 that results from perceiving things 
 as other than what they really are.

The concept of inaccurate knowledge needs very little explanation; there are so many
 scientific studies that show that our perception can be distorted by so many things – drugs and alcohol, lack of
 sleep, stress, fear, anger, prejudice, other strong emotions, and also by addiction to things like food or sex.
What happens, for example, when we are stressed? We go into “fight or flight response”
 mode. The stress hormones are active, the sympathetic nervous system is primed, and blood shifts to our limbs and to
 the back part of the brain, in order to heighten our instincts for survival. We are prepared to attack or defend. It
 is an automatic physiological response. All our energy is directed towards survival, and the mind is not able to be
 contemplative but in a strongly reactive mode. What will be our perception of another person in that state? We are
 much more likely to project our own state onto them.
Also, anything that blurs the clarity and purity of the chakras in the region of the
 heart will lead us towards false knowledge, and may result in consciousness being colored by emotional reactions
 like guilt, shame, worry, anxiety, fear, fearless arrogance, anger, sensual desire, greed, jealousy, resentment,
 envy and hatred. When the heart is burdened by the impressions from the past, known as samskaras in Yoga,
 it is like putting lenses of colored glass in front of a candle flame – when one lens is placed in front of the
 flame, it clouds the image of the flame to some extent, but as we add more and more lenses of different colors,
 eventually we don’t see the flame at all. The lenses are a good analogy for the layers of impressions we accumulate
 through life’s experiences, each one covering more of the light of the atman or soul. In fact, our ability
 to perceive with clarity is directly proportional to the purity of our field of consciousness.
<div class="text-center">
 <img alt="true-knowledge-and-inaccurate-knowledge" class="has-img-center lazyload"
 src="https://cdn-prod-static.heartfulness.org/candle_layers_676b423d30.jpg?updated_at=2023-04-06T12:29:58.863Z">
</div>
<hr>
<h5 style="text-align: center;">When the heart is burdened by the impressions 
 from the past, known as samskaras in Yoga, 
 it is like putting lenses of colored glass 
 in front of a candle flame – when one lens is placed 
 in front of the flame, it clouds the image of the flame to some extent, 
 but as we add more and more lenses of different colors, 
 eventually we don’t see the flame at all.
</h5>
<hr>
That is why we have the practice of Cleaning in Heartfulness, to remove all these impressions that accumulate in our
 system from past experiences, and also the ones we are creating in the present. Otherwise we will always perceive
 ourselves and the world with a colored consciousness, and as a result we remain prey to illusion or
 viparyaya.
In summary, the comparison of these first two vrittis, pramana and
 viparyaya, highlights the importance of maintaining a pure field of consciousness. With this comes the
 clarity and discernment known as Viveka in Yoga. It is the first of the four Sadhanas of Yoga, the
 Sadhana Chatushtaya. We become capable of receiving knowledge through direct superconscious perception,
 through unbiased observation, and through the wise teachings of enlightened beings. That is the way of
 pramana.
<div class="text-center">
 <img alt="sadhana chatushtaya" class="has-img-center lazyload"
 src="https://cdn-prod-static.heartfulness.org/sadhana_chatushtaya_ae7b71939d.jpg?updated_at=2023-04-06T12:30:51.708Z">
</div>
<img alt="true-knowledge-and-inaccurate-knowledge" class="img-float-right has-img-center-in-mobile"
 src="https://cdn-prod-static.heartfulness.org/TRUE_KNOWLEDGE_3_522f2f2df1.jpg?updated_at=2023-04-06T12:31:55.779Z">In
 today’s world, most of us are doing just the opposite – we are carrying such a heavy burden of impressions in the
 subconscious mind that we struggle to follow the way of right knowledge, despite our best efforts, and we easily get
 confused. There is a distortion of truth and knowledge, and it creates an unstable base. Take the example of a
 mighty elephant. He is conditioned little by little; first he is tied to a tree with a rope, and each time he is
 tied he feels helpless and stands in one place. Eventually he becomes so conditioned that he no longer believes in
 his own ability to act, and this mighty elephant can then be tied to a light plastic chair in the circus, when he
 could tear the whole tent down if he wished to do so. With this sort of conditioning, we lose the right perspective,
 unable to witness our own strength.
It is very difficult to be happy, peaceful and make wise decisions when the foundation
 of perception is shaky. So many of us are frustrated, because no matter how hard we try to do the right thing, often
 things go wrong.
<hr>
<h5 style="text-align: center;">Our heart becomes our guiding compass, 
 and we learn to listen to the heart 
 with ever-increasing confidence and joy. 
 Then life takes on a different dimension – 
 psychologically we experience true well-being.
</h5>
<hr>
<h4>PSYCHOLOGICAL WELL-BEING</h4>
The first step in this journey is to acknowledge our current state, to accept that we
 need to be centered in stillness, and that our perception is colored by the tendencies or vrittis that we
 have created in our field of consciousness, leading to viparyaya. When we start to experience the
 discipline of Yoga, through glimpses of inner stillness, we are able to journey towards our center of being and
 experience pramana directly. As we further develop this ability, our heart becomes our guiding compass, and
 we learn to listen to the heart with ever-increasing confidence and joy. Then life takes on a different dimension –
 psychologically we experience true well-being.
<hr>
<h4 style="text-align: center;">Article by KAMLESH PATEL</h4>
<hr>

True knowledge and inaccurate knowledge

Our journey in Yoga is to return to the purity and simplicity of consciousness at the center of our being. As we divest more and more layers, our mental and emotional state lightens progressively. It is not a linear progression but a spiral progression. Mental well-being is not the purpose of Yoga, but it is certainly a very beneficial side effect.The Heartfulness practices each have an important role to play in this, and most vital to the removal of impressions is the practice of de-conditioning we know as Cleaning. When we sit for Cleaning in the evening, we unload the impressions of the day and create a vacuum in the heart, similar to the way taking a bath washes away dirt from the physical body.What is being purified? Consciousness, and this has a ripple effect on our perception, bringing clarity, understanding and wisdom. A pure consciousness can more easily make wise choices. In fact, Ram Chandra of Fatehgarh once said, “The soul of a human being will be clean in proportion to the power of discrimination they possess.” The purer the heart, the more wisdom flourishes.Cleaning is complemented by Heartfulness Meditation. Over time, as a result of meditating in the morning with Transmission, we learn to absorb and carry the depths and fragrance of the meditative state with us throughout our daily activities. In a sense, we are meditating with eyes open, and this creates a field of protection, preventing emotional reactions and judgments, preventing the formation of samskaras. And so the need for Cleaning gradually diminishes and becomes more need-based, as we master the art of remaining meditative during all our activities.Heartfulness Prayer at bedtime connects us with universal love, helping us to sleep in a deeply profound state, and also allowing us to go deeper in meditation the next morning. When we are flooded with so much love, we naturally have more resilience, and we also prefer to stay connected rather than being pulled to the periphery of our being by the highs and lows of a reactive consciousness.And so, as we interweave these three <a href="https://heartfulness.org/magazine/emotional-intelligence-meditation-heart-centered-living" target="_blank" rel="noopener noreferrer">practices of Meditation</a>, Cleaning and Prayer every day, our consciousness is always being recalibrated to remember its pure state, which is our constant reference point for mental well-being. This we call constant remembrance.<img src="https://cdn-prod-static.heartfulness.org/meditaion_11ab43bd79.jpg?updated_at=2023-04-06T12:47:46.920Z" alt="meditation">In the older yogic texts, the vikshepas and vighnas were mostly seen as temporary obstacles to spiritual progress, rather than maladies in the general sense as they are often viewed today. Here we will explore both worldviews, to shed more light on how we can work with them going forward.Patanjali offers the following solutions to all these mental imbalances in his Sutras:1.32: Tat pratisedhartham eka tattva abhyasahTo remedy this, practice meditation on one principle.&nbsp;<hr>&nbsp;Bringing the mind to one object for some time will dismantle all these obstacles. As the purpose of Yoga is oneness with the Ultimate or Absolute state, the object taken up for meditation is complete oneness with the Ultimate, so that all distractions are removed. Any other object than the Ultimate is itself in flux, and so would not be helpful in this endeavor.In this context, in Yoga it has always been considered very normal for vikshepas and vighnas to come to most people from time to time along the journey. The guidance of teachers has been not to mind them when they come, just to keep on practicing, as they will eventually pass. This is true for both mental and physical symptoms, including nervous shaking. It is not that we bury our heads in the sand in an attempt to avoid the presence of obstacles, but rather that we do not indulge in giving too much focus and attention to them.When Patanjali was alive, there was no yogic process of Transmission or Cleaning, which are both practices introduced by Heartfulness in the last 100 years. Both Transmission and Cleaning facilitate and accelerate the process of transformation: Transmission gently draws our attention inward to the object of meditation, taking us deeper and deeper through the dimensions of consciousness to the center itself; Cleaning removes the afflictions and obstacles, the kleshas, vikshepas and vighnas, along the way. Both these practices help to reduce the effects of these mental modifications significantly.<img src="https://cdn-prod-static.heartfulness.org/cleaning_5f5645140f.jpg?updated_at=2023-04-06T12:48:32.371Z" alt="cleaning"><hr><h5 style="text-align:center;">Imagine what will happen when our collective worldview starts perceiving a higher human purpose. Everything will change. All the obstacles will take a back seat and remain simply that – obstacles along the way.</h5><hr>In current mainstream society, however, both in the East and the West, the kleshas, vikshepas and vighnas are not just seen as temporary obstacles to be dissolved and transcended; they have themselves become the focus of our attention. Pick up any newspaper, popular magazine or scientific journal and you will find articles on stress, depression, anxiety, suicide, addiction, pain management, anger management or panic attacks. Culturally, we are focusing our attention on these modern maladies with such intensity that we are going deeper and deeper into them, and it doesn’t seem to be helping. It is like watering the weeds that are choking a garden instead of just letting them die and only watering the plants you want to thrive. It is our choice where we focus our attention – energy flows where attention goes.So, what if we shift our focus to the real goal of human life, the soul at the center of our existence, instead of towards the obstacles? Would we have the mental health epidemic we have today? Our focus has moved to the periphery and our energies are directed towards the obstacles themselves. As a result, they are magnifying rather than disappearing.<hr><h5 style="text-align:center;">Consciousness is pacified by cultivating&nbsp; attitudes of friendship towards everyone,&nbsp; mercy and compassion towards those who are suffering,&nbsp; joy towards those who are virtuous, and indifference towards those who are evil.</h5><hr>This is not to dismiss the suffering of all those people who are unwell, whose lives are painful, who feel hopeless, and who may see their life as not worth living. Their pain is real. It is only to say that with a shift in perception, with a shift in purpose, with a shift in consciousness, with a different education and training, we can start to heal these problems and bring some relief.Imagine what will happen when our collective worldview starts perceiving a higher human purpose. Everything will change. All the obstacles will take a back seat and remain simply that – obstacles along the way. They may still need to be overcome, but they will no longer be center stage in our existence. Perhaps that is why Ram Chandra of Shahjahanpur famously said, “No country or nation will survive without spirituality as its base, and every nation must sooner or later adopt the same course if she wants to maintain her very existence.” All it takes is a shift of focus towards the higher purpose of human existence once a day in meditation. Such a shift is life changing.Another piece of guidance from Patanjali is also life changing:1.33: Maitri karuna upeksanam sukha dukha punya apunya visayanam bhavanatah chitta prasadanamConsciousness is pacified by cultivating attitudes of friendship towards everyone, mercy and compassion towards those who are suffering, joy towards those who are virtuous, and indifference towards those who are evil.Most of our difficulties in daily life come from not following the simple guidance found in this sutra. It is a vast topic on human relationships in seed form, which we cannot cover here. As a hint, however, I would like to share this much:A meditative mind is always compassionate.A compassionate heart gives birth to finer qualities, like cheerfulness and friendliness.And such a heart avoids making judgments and remains indifferent toward wickedness, evil and badness.The underlying divine laws of Nature associated with this sutra are very well described in Ram Chandra’s book, Commentary on the Ten Maxims of Sahaj Marg.Following this, Patanjali then offers various additional ways to pacify consciousness, given that one practice may not suit everyone, but he does not offer any guidance or methods on how to do them. Actually, it is very difficult to find specific methods in any of the yogic literature, as they were generally handed down by word of mouth from Guru to disciple.It is only in the most recent yogic era, since the middle of the 20th century, when Ram Chandra distilled the Heartfulness practices from all the yogic methods available from ancient times onwards, and made these available to everyone, that we now have a set of practices that can solve our problem of consciousness. It is for this reason that Heartfulness is able to heal humanity, by removing the obstacles to mental well-being that plague our modern world.Before the current era, Yoga gave us the philosophy to know what was needed to reach the highest states of consciousness, and express the full divine potential of a human being. But now, in this current era, a set of simple practices has been gifted to humanity, for one and all to reach those same states. That is the promise of Heartfulness.<hr><h4 style="text-align:center;">Article by KAMLESH PATEL</h4><hr>

Solutions

Now let’s explore the third vritti, vikalpa, which means “imagination” or “fantasy.” Imagination is a very important mental faculty with which we form and create new ideas, images and concepts that cannot always be verified by pramana. It is necessary for creativity, innovation and discovery, but it can also lead us into a spiral of delusion.Patanjali writes:1.9: Shabda jnana anupati vastu shunyah vikalpahFantasy or imagination is a thought pattern that has verbal expression and knowledge, but for which there is no such object or reality in existence.<hr>Vikalpa is not the general term used for all types of imagination. There are four Sanskrit words that can loosely be translated as imagination: vikalpa, kalpana, pratibha and bhavana. Vikalpa is, in a sense, the lowest form of imagination. It describes the apparently random fantasies that continuously surface in the mind like mental static.Vikalpas are imaginary stories, thoughts and images that play out in our minds, for example, a fantasy that plays out during a daydream in class at school, or seeing a shadow in the dark and fearing it is a ghost. Most of the ongoing chitchat in our minds belongs to the category of vikalpa: “What will happen if I …?” “What if she doesn’t like me?” etc. Such chitchat is composed of all sorts of illusory beliefs and mental constructs. We preempt reality with our fantasies and expectations.<hr><h5 style="text-align:center;">Vikalpa is, in a sense, the lowest form of imagination. It describes the apparently random fantasies that continuously surface in the mind like mental static.</h5><hr>There is a wonderful story about vikalpa. One night, a young man decided he wanted to cross the river on the outskirts of town to visit his beloved. There was a storm and the river was dangerous, but he was determined to cross to see her. So he looked around for a boat to carry him and eventually saw a log floating by. He grabbed onto it, and let the log carry him downstream across the river. When he arrived at the home of his beloved, all the lights were off, but he saw a rope hanging down from her balcony. So he climbed the rope and went to her.She was delighted but surprised to see him, asking, “How were you able to visit me on such a terrible night?” He thanked her: “Because you left the rope hanging for me, I was able to climb up to your balcony.” “But I left no rope hanging,” she said. When they went to the balcony to look, they were shocked to discover it was a snake hanging down.The next day, after the storm had passed, he returned home. On reaching the river, he discovered that he had held on to a human corpse to cross the river, not a log. Love had blinded him to reality and given him the courage to reach his beloved, no matter what.Love can give us one perception of reality, but what happens to a lover who falls out of love because of a series of events? Do they still perceive their beloved in the same way? No. We are preconditioned by our own expectations, and when disillusionment sets in everything changes.<hr><h5 style="text-align:center;">Through imagination we can be creative and embrace other perspectives, because the mind follows imagination. It is a very powerful projective capacity of the human mind that leads to transformation and evolution. It is the basis of aspiration and vision, one of the most important aspects of human consciousness.</h5><hr>The other three forms of imagination have a higher, nobler purpose. Kalpana is intentional mental creation. For example, a prayerful suggestion that all people are becoming peace-loving is an example of kalpana. We are creating something through the power of thought, something that does not yet exist in the physical dimension. Kalpana helps us to aspire towards a goal or vision, and reminds us to work to achieve that goal. Pratibha is the spontaneous visionary insight that comes from expanding consciousness into higher realms of superconsciousness, and bhavana is the ability to call something into existence as a result of yogic contemplation and visioning.In fact, to imagine is one of the distinguishing human qualities, representing new possibilities, allowing us to create a vision for the future. Through imagination we can be creative and embrace other perspectives, because the mind follows imagination. It is a very powerful projective capacity of the human mind that leads to transformation and evolution. It is the basis of aspiration and vision, one of the most important aspects of human consciousness. In its highest form it is visionary and inspiring.<img src="https://cdn-prod-static.heartfulness.org/imagination2_9a5546c18e.jpg?updated_at=2023-04-06T12:54:45.772Z" alt="imagination2">This visionary quality of imagination has been described by philosophers of all cultures for thousands of years, and is encapsulated by Einstein in his statement, “Imagination is more important than knowledge. For knowledge is limited, whereas imagination embraces the entire world, stimulating progress, giving birth to evolution.” Yet this sort of imagination is very far from the ordinary imaginary static or noise in our field of consciousness that we know as vikalpa.So is it the same fundamental aspect of the human being that leads to both magnificent visions and delusional fantasy? What allows us to imagine something that does not exist? The four mental functions of chit, manas, buddhi and ahankar may allow us to think of new concepts, project our existing experience into new dimensions, and use our willpower to bring about change, but these four subtle bodies cannot create something new out of nothing without the atman, the combination of thinking (man) and movement (ath) that is the soul. It is this divine aspect of our being that is able to create. So it is the combination of the subtle bodies and the soul that gives us our faculties of imagination and creativity.In fact, the concept of imagination raises many questions, including:Can we create something completely new that has never existed before, or do we ‘catch’ something that already exists in the ether that cannot yet be verified by the senses? Perhaps it exists in higher dimensions already. I will leave you to ponder over these questions about imagination in general, but let’s now turn our attention to the lowest type of imagination, vikalpa. Why do these random imaginary thoughts come into our minds, and where do they come from?<hr><h5 style="text-align:center;">“Imagination is more important than knowledge. For knowledge is limited, whereas imagination embraces the entire world, stimulating progress, giving birth to evolution.” —Albert Einstein</h5><hr><h4>VIKALPA</h4>Vikalpa is the background fantasy in our field of consciousness. It creates constant noise in the system. It exists because there are accumulated complexities and impurities in our field of consciousness, which are also known as samskaras or impressions. In an attempt to purify consciousness, the mind is always trying to throw them out, and so they surface as thoughts. The more complex the impressions, the more complex the vikalpas. They may bubble up from our subconscious, in the same way that dreams do when we are sleeping.In fact, the psychotherapist, Carl Jung, developed “active imagination” as a meditation technique so that the contents of the subconscious mind could surface as images, narratives or separate entities. He used this technique to serve as a bridge between the conscious and the unconscious, and worked with dreams as well as imagination and fantasy. Jung’s aim was to bring about harmony and integration from fragmented and dissociated parts of the human mind.Jung thought that “active imagination,” a way of bringing vikalpa into awareness, springs from the desires and fantasies of the unconscious mind, which ultimately wants to become conscious. He showed that once such fantasies surface, they become weaker and less frequent. This technique was one of several that would define Jung’s distinctive contribution to the practice of psychotherapy. This technique not only has the potential to allow communication between the conscious and unconscious aspects of an individual’s personal psyche, but also between the personal and collective unconscious.<hr><h5 style="text-align:center;">Cleaning removes their root cause in the subconscious, by directly removing the underlying impressions that have formed. There is no need to analyze,&nbsp;to understand or to experience the effects of the impressions.</h5><hr>Anything that colors the purity of the field of consciousness can lead to vikalpa, whether that distortion has come from the subconscious within or from the external environment around. For example, vikalpa may be the result of the atmosphere in a certain place: if you happen to pass through an area of a foreign city where there have been many crimes, you may suddenly be gripped with fear for no apparent reason. You are sensing the thoughts and feelings of the victims of those crimes. Whether the distortion has come from your inner environment or from the external environment, it is because of complexities that the mind wants to throw out in order to purify consciousness.<img src="https://cdn-prod-static.heartfulness.org/imagination3_9f645ea55a.jpg?updated_at=2023-04-06T12:55:39.500Z" alt="imagination">That is why we have the practice of Cleaning in Heartfulness, to remove all these impressions that have accumulated in our system from past experiences, and also the ones we are creating in the present. Cleaning is a much more direct practice than Jung’s “active imagination,” as it bypasses the need to observe thoughts and emotions that surface into the conscious mind. Cleaning removes their root cause in the subconscious, by directly removing the underlying impressions that have formed. There is no need to analyze, to understand or to experience the effects of the impressions.They are simply removed, like dirt is removed from the body when taking a bath. With Cleaning, gradually the background noise of vikalpa reduces, until eventually the field of consciousness is clear and pure. Otherwise we will always perceive ourselves and the world through a distorted consciousness, and remain at the mercy of vikalpa.Until we arrive at a stage of purity of consciousness, how can we make use of these fragmentary fantasies that arise in our thoughts, these vikalpas? As Jung observed, they show us our subconscious desires and tendencies. By simply witnessing them arise and leave, without judgment. It is like looking in an inner mirror, so we become aware of many aspects of our psyche, and we can then see how to refine our personalities and tendencies. This awareness can then be used to refine our character. In Yoga, this is the practice of swadhyaya or self-study, one of the five Niyamas, the second limb of Ashtanga Yoga.It is easily done by letting the mind drift, witnessing it, and seeing what it thinks and feels. “Mind is not soul or spirit. It is only matter in a finer form, and we own it and can learn to manipulate it through the nerve energies,” in the words of Swami Vivekananda. This is the first step of Pratyahara, the fifth limb of Ashtanga Yoga.Consider the following:You sit to meditate first thing in the morning, and your mind is flooded with fantasies of a sensual nature. What can you do? As soon as you become aware of this distraction, stop meditating and clean point B, one of the satellite points of the heart chakra, for 5 minutes, so as to regulate and calm the tendency. You will then be able to meditate without being distracted by sensuality.You sit with your family after dinner in the evening, enjoying their company, but very soon your imagination starts to run all over the place thinking of ways to get back at a colleague who blamed you for something you didn’t do, leading to his promotion and your sidelining. What can you do? As soon as you become aware of the distraction, meditate on point A, another one of the satellite points of the heart chakra, for 5 minutes, so as to regulate and calm the tendency. Then you will be able to find a productive solution to the problem, accept what has happened, and let go of the resentment.When consciousness is not pure, our perception remains colored and the faculty of imagination is easily diverted into these complex and unproductive fantasies of vikalpa. In contrast, what happens when we have a pure consciousness, and we are able instead to project a vision for humanity into this purity, without any distortions? Perhaps we visualize everyone at peace, or in osmosis with the Source, or that we are all developing correct thinking and right understanding. How the soul will then shine forth and its faculty of creation and imagination become potentized! We would then be eligible for Samuel Coleridge’s statement that “Imagination is the condition for cognitive participation in a sacramental universe.”<hr><h4 style="text-align:center;">Article by Kamlesh Patel</h4><hr>

Imagination

<hr>All manifest life seems to require a period of sleep, of calm, in which to gain added strength, renewed vigor, for the next manifestation, or awakening to activity. Thus is the march of all progress, of all manifest life – in waves, successive waves, of activity and repose. Waves succeed each other in an endless chain of progression. —Swami VivekanandaThe fourth vritti is sleep, defining yet another state of mind, for a completely different purpose. Patanjali says:1.10: Abhava pratyaya alambana vritti nidraDeep sleep is the subtle thought pattern that embraces nothingness – the negation of other thought patterns. It is defined by the absence of content.Deep sleep is an unconscious state with no content. In deep sleep, our brainwave frequencies slow down almost to zero, and these are known as Delta waves between the frequencies of 0.5 to 3 Hertz. There is minimal activity. At all other times, except during Samadhi, we have thoughts; but not during deep sleep. Samadhi and deep sleep are not all that different, except that in Samadhi we can be aware.Why do we need to sleep? Delta wave sleep is rejuvenating and refreshing, because when we rest the body and mind other healing processes are able to purify and restore our system. Freshness comes as a result of deep sleep – we are mentally inactive, so our brainwave frequencies are almost zero, reflecting the stillness in our mental process.<hr><h5 style="text-align:center;">In deep sleep we are absorbed in the soul in a state of oneness. This is a deeply spiritual state, close to God, but we are generally not aware of it. Because we are close to God, resting in the soul, we experience joy and bliss, also without knowing it.</h5><hr><img src="https://cdn-prod-static.heartfulness.org/sleep2_1_71d3dd2690.jpg?updated_at=2023-04-06T13:02:07.378Z" alt="sleep2">There are very few waves in the mind – the lake of consciousness is almost still.More importantly, when the body and mind are not creating waves, demanding attention, we withdraw into the soul. In Yoga, this deep sleep state is known as sushupti. The knowledge of the physical body comes in the waking or jagratha state. The knowledge of the mind comes in the dream or swapna state, and the knowledge of the soul comes in the deep sleep or sushupti state. In fact, it is the soul itself.In deep sleep we are absorbed in the soul in a state of oneness. This is a deeply spiritual state, close to God, but we are generally not aware of it. Because we are close to God, resting in the soul, we experience joy and bliss, also without knowing it.<hr><h5 style="text-align:center;">With the help of Transmission, it becomes quite easy to experience the Turiya state. While our body is fully relaxed, our mind perceives things. We are not sleeping, but we are in such a relaxed state. And then we learn how to take this condition out into daily life with eyes open.</h5><hr>Some yogis speak about retaining consciousness in the deep sleep state of sushupti, but is it really conscious? Not as we generally think of it. We can say it is consciousness without familiar awareness. Consciousness is a function of the mind, whereas in sushupti we are at the very center of our existence, beyond the mind, in the realm of the soul. In Heartfulness it is beautifully described as the state of higher ignorance or perfect ignorance, beyond the conscious mind, beyond the thinking mind, and beyond the observing mind. The early Christian mystics called it “the cloud of unknowing.” It is a state so much subtler than consciousness, on the verge of absolute nothingness. As the measured brainwave frequencies show us, it is not completely zero, but these very low Delta wave frequencies reflect the minimal autonomic activity necessary for rejuvenation. It is baseline existence.Adepts of meditation are able to attain a similar state to sushupti while meditating, in deep Samadhi. What is the difference between sushupti and Samadhi? Samadhi can be with full awareness and consciousness. But it is not always so – there are various stages of Samadhi, starting with the deep sleep like state of unconscious stone-like pashantulya, and ending with full conscious awareness. It depends on how we meditate, how we expand our consciousness, and how we connect with the soul.The fully aware state of Samadhi is known as Sahaj Samadhi or the Turiya state – awareness in nothingness. In this Turiya state, very low frequency Delta brainwaves are measured just as they are in deep sleep, and in Heartfulness this can happen even in the very first meditation due to the effects of Yogic Transmission. We touch the soul, we nourish the soul, and we feel as rejuvenated by meditation as we do by deep sleep.<hr><h5 style="text-align:center;">Sleep is the vritti that takes us deepest and closest to our Center, our soul, and we do this every night of our lives, from the time we are in the womb until the time of our death. If we can discipline our sleep cycles, it will enhance our lives and contribute to our spiritual evolution.</h5><hr>With the help of Transmission, it becomes quite easy to experience the Turiya state. While our body is fully relaxed, our mind perceives things. We are not sleeping, but we are in such a relaxed state. And then we learn how to take this condition out into daily life with eyes open. We transcend the Turiya state to the Turiyatit state, which happens when we carry that deep meditative state within us all the time. This will only happen when the mind is so pure and elastic that there are no complexities or heaviness blocking our ability to traverse all these states of being. It is the result of two things: our ability to let go of all the colorings (the state known as Vairagya) and our practice (known as abhyas).Patanjali says:1.12: Abhyasa vairagyabhyam tat nirodhahThe vrittis are stilled through spiritual practice and the letting go of all the mental colorings.Through practice and arriving at the state of Vairagya, we start to resonate with the Absolute state, the original state of stillness. We not only touch the soul during deep sleep but also during Samadhi, with more and more awareness. That connection then continues on through all our daily activities. Restlessness disappears. Our waking and deep sleep states are no longer so different.To simplify, we can say that:Consciousness + thinking = waking state, jagratha Unconsciousness + thinking = dreaming state, swapna Unconsciousness – thinking = deep sleep, sushupti, death Consciousness – thinking = Sahaj Samadhi, TuriyaWitnessing can exist in any of these four states. Whether it does or not depends on how evolved our consciousness is, and the potentiality behind that consciousness. The most difficult state for witnessing is sushupti. How many of us can be a witness to what happens in deep sleep or death? Practice is the key. It allows us to make use of these deep states of sushupti and Samadhi for spiritual growth.There is an interesting question we can ask here: Why is it that we believe we are ignorant in sushupti?One perspective is that our conscious mind is not active in this deeper state of sleep and hence no information is possible from that state.Another perspective is that there is nothing to be known there! What can we know about the soul, about nothingness? Why would we want to know about something that is beyond knowledge? On entering that state, the elements of the waking and dream states withdraw and merge into seed form. From that point of view there is usually no awareness. So we call it ignorance, without understanding the real thing.So sleep is the vritti that takes us deepest and closest to our Center, our soul, and we do this every night of our lives, from the time we are in the womb until the time of our death. If we can discipline our sleep cycles, it will enhance our lives and contribute to our spiritual evolution. How well we sleep, and how deeply we sleep, also determine our state of mind throughout the day.<img src="https://cdn-prod-static.heartfulness.org/sleep3_18c0b2fbb3.jpg?updated_at=2023-04-06T13:03:03.980Z" alt="sleep-2">Generally, it is better to sleep early to be in tune with natural cycles. On the night you miss a good night’s sleep, observe how you carry out your activities the next day.Then compare that with a night when you go to bed early, before you are exhausted, and see how you carry out your activities the following day. Sleeping well allows you to be creative. You can observe the difference for yourself.There is a very interesting TED talk by Jeff Illif called “One More Reason to Have a Good Night’s Sleep,” in which he describes how our neurological system detoxifies itself during sleep. Our central nervous system does not have any lymphatic drainage, so the cerebrospinal fluid flows through the space between the cells removing toxins from the brain during sleep. In sleep-deprived people, the toxin removal is reduced greatly. These toxins then affect us, so we become vulnerable to bad moods. What happens the next day? We are more irritable and less resilient, and we are less creative. At best we will create more enemies! It is not surprising that sleep-deprived individuals are responsible for a large number of road accidents. They also cannot engage in creative discussions and fruitful conversations, because they are annoyed with every little difference of opinion.When we sleep well, our morning meditation also improves drastically. When we meditate with a rested mind we will have a better grip over consciousness. And when we meditate well, we will be able to dive into deep states with awareness, into Sahaj Samadhi, so that we nourish the soul and let its joy radiate into every aspect of our lives.<hr><h4 style="text-align:center;">Article by KAMLESH PATEL</h4><hr>

Sleep

Memory

The first of the vikshepas is vyadhi or disease. Here Patanjali means physical disease, where the system is unbalanced and away from ease. Where does disease start? Rarely does it initiate in the physical body itself, unless it is the result of an accident or physical trauma. Generally, it starts in the sheath of prana, in the bio-energy field known as the pranamaya kosha in Yoga.The pranamaya kosha is the sheath where we experience the flow of energy within us, and with the world around us. Yogis describe this energy flow according to five energetic processes (karmendriyas) and five energy flows (pranas):&nbsp;<hr> <img src="https://cdn-prod-static.heartfulness.org/energy_flow2_a688304499.jpg?updated_at=2023-04-06T13:20:15.205Z" alt="energy flow">&nbsp;<hr>&nbsp;The sheath of prana is subtler and more refined than the physical sheath; it is also not glued to it. It envelops us like an energy bubble, and also creates the aura. The chakras of the subtle body are associated with this sheath. Because it is affected before any physical illness occurs, traditional healing systems like acupuncture, acupressure and polarity work on the energy meridians.Whenever an imbalance or <a href="https://heartfulness.org/magazine/the-sacred-necessity-of-presence" target="_blank" rel="noopener noreferrer">illness</a> happens, the first kosha to be compromised is usually the pranamaya kosha. Sometimes we can even predict the health of a person just by looking at the aura around their face, and Russian research shows us that disturbances in this bioenergy sheath have also shown up in Kirlian photography months before any physical disease manifests. Kirlian photography also captures unique images of individuals after meditation, with newer levels of consciousness affecting the aura in a positive way.It is our attitude that affects our pranamaya kosha to a large extent. When this kosha is light and shining, our overall health is benefited. We radiate whatever state we have in our energy sheath, whether that is a loving joyous feeling or a negative feeling. When we are stressed, angry, or emotionally reactive, we need more energy. As a result, the pranamaya kosha is activated and this is what activates the sympathetic nervous system: our heart rate goes up, our breathing changes, and our body goes into its stress response.Today, stress is the known as the great epidemic of the early 21st century, leading to all sorts of other chronic diseases, both physical and mental.<hr>Moderation of emotions and mental faculties harmonizes the pranamaya kosha, which in turn harmonizes the physical body. The Heartfulness practices,&nbsp;including Point A Meditation and Point B Cleaning,&nbsp;are very beneficial in refining&nbsp;this kosha and thus, ultimately, in preventing disease.<hr>This is one of the reasons why pranayama came into being in Yoga – to balance the sympathetic and parasympathetic systems. When our sympathetic nervous system is activated by stress, we can calm ourselves by activating the parasympathetic system by breathing through the left nostril, activating the &nbsp;Chandra nadi. And when we need to be more active and engaged, we can activate the sympathetic system through the Surya nadi. We are able to bring about balance.<hr><img src="https://cdn-prod-static.heartfulness.org/Disease2_fe8027701a.jpg?updated_at=2023-04-06T13:21:07.152Z" alt="Disease2"><hr>The pranamaya kosha is not easy to refine, because here the ego mixes with consciousness, and that can be a volatile mix! All our energetic processes and cognitive senses derive their energy from this sheath, which also regulates our waking consciousness. Emotions like passion and anger are fed by it. Fights and conflicts result from its misalignment, and we may become very egotistical if it is not refined. Excessive desire and materialism also upset the balance of the pranamaya kosha, leading to dis-ease.Per contra, moderation of emotions and mental faculties harmonizes the pranamaya kosha, which in turn harmonizes the physical body. The Heartfulness practices, including Point A Meditation and Point B Cleaning, are very beneficial in refining this kosha and thus, ultimately, in preventing disease.Continuous mind chatter, likes and dislikes, attraction and repulsion, all make this sheath unstable. So it helps to cultivate a smooth way of speaking, gentle body language, and a gracious inner attitude.Heartfulness practices provide the foundation for this moderation. It is our reactions of likes and dislikes that create the first vibration or stir in the field of consciousness, which affects point C, the strategic point or landing point for samskaras into our system. To prevent point C from being affected by likes and dislikes, try to maintain a meditative state throughout the day, like a beautiful lotus flower resplendent and contented in a dirty pond.When we are humble and respectful towards everyone, no matter what their status in life, including young people and the elderly, and when we constantly dive into a state of insignificance and curb the ego, we find that this sheath becomes more and more refined. It finds its true luster when we have totally refined the ego to its original purity.<hr>When we are healthy, centered and whole, the energy in our pranamaya kosha circulates&nbsp; freely, without blockages.&nbsp;Energy is not dissipated entropically, and is instead being recycled. And this is important because we also need energy to connect with the Center – we need escape velocity, and that requires a healthy body and a healthy mind.<hr>As we have already discussed, Heartfulness Cleaning removes the underlying samskaras, cleaning the complexities and impurities in the field of consciousness at the vibrational level, and this significantly reduces the volatility of the pranamaya kosha.The word for health in Sanskrit is swasthya, meaning “to be centered in one’s Self.” In English, also, the word “health” is from the same root as the words “whole” and “holy.” When we are healthy, centered and whole, the energy in our pranamaya kosha circulates freely, without blockages. Energy is not dissipated entropically, and is instead being recycled. And this is important because we also need energy to connect with the Center – we need escape velocity, and that requires a healthy body and a healthy mind.This aspect of careful utilization of energy gives us a clue as to why the Asanas for meditation are cross-legged with feet and hands turned inward, with a straight back and closed eyes. The body dissipates energy easily through the fingers, feet and eyes. When our hands are gently clasped, and our feet are crossed, they form closed circuits and energy is conserved.Open eyes actually dissipate the largest amount of energy from our pranamaya kosha, and when we close our eyes this energy is conserved well.When the spine is straight, we conserve energy in another way. With the body and head upright, gravitation doesn’t lead to more energy being dissipated than needed. Even when they are balanced lightly on top of our necks, our heads weigh around 5 kilograms. When the head is straight and balanced, it will feel almost weightless. But when our heads fall forward during meditation or at other times, 15 degrees of movement away from the balanced position adds 12 kilograms to the weight of the head, and 60 degrees of movement adds 27 kilograms of strain on the neck and shoulders. So it is important to stay upright, steady and balanced in a relaxed way during meditation.<img src="https://cdn-prod-static.heartfulness.org/disease3_45d38a8ef6.jpg?updated_at=2023-04-06T13:22:02.622Z" alt="disease3">Now, let’s move to another level of functioning entirely: imagine the role Transmission or pranahuti plays in regulating the bio-energy sheath and directing our attention toward the Center, away from the entropy of afflictions and obstacles. In the very first Heartfulness Meditation, a person can dive deep into Samadhi because of Transmission, because it is the subtlest energy emanating from the core of our heart itself. While it requires a Guide of the highest caliber to infuse Transmission into our hearts in a masterly way, so that it acts as a catalyst in our system, the process is simple. The Guide is taking the prana of prana itself, the ultimate form of energy – so subtle that it has no hint of actual energy left in it – and is utilizing it to transform us from the inside out. Through Transmission we learn how to stay connected. It gently entices us from the core of our heart itself, so the connection becomes more and more effortless. In fact it is an effortless antidote to our individual entropy.<hr><h4 style="text-align:center;">Article by KAMLESH PATEL</h4><hr>

Disease

The second of the vikshepas is styana, meaning languor, apathy and mental dullness. Apathy is one of the greatest obstacles to any endeavor, as it is a state in which we waste energy. Our energy is drained, we go round and round in circles, and we may talk a lot but it does not translate into doing. We lose interest, and without interest nothing is possible.What does the word “enthusiasm” mean? It comes from the Greek word enthousiasmos, meaning “possessed by God, inspired.” Transmission is another way of infusing Divinity into our hearts, inspiring us, enthusing us, so that we have interest. With Transmission, apathy can disappear overnight. The source of all energy, the source of all vitality, the life in life, is being infused into us so subtly and so gently. It is like a tree that has been thirsting for water all through the hot dry summer, and one day the monsoon rains arrive. The level of vitality in that tree will improve instantly. Similarly, when we receive Transmission, life takes on a new level of vitality. The Transmission nourishes our soul and the ripple effect is so palpable, comforting our heart, mind and body.Even still, the need to conserve energy is there, because if we keep on dissipating energy we will lose the vitality we receive through Transmission, and we will deflate like a balloon that has been untied. The balloon will be inflated then deflated, inflated then deflated, inflated then deflated. What a waste if nothing is retained after each meditation! That is one reason why it is important to sit for a few minutes after meditation and absorb the inner condition received, in order to acquire it, enliven it, imbibe it, become one with it, in union, so that it does not dissipate. That way we make the most of every opportunity.<hr>Transmission is another way of infusing&nbsp; Divinity into our hearts,&nbsp;inspiring us, enthusing us, so that we have interest. With Transmission, apathy&nbsp; can disappear overnight.<hr>Finally, Swami Vivekananda has beautifully explained that it is our consciousness, our “chit, our mind-stuff, that is the engine that draws in the prana from the surroundings, and manufactures out of this prana the various vital forces: first of all the forces that keep the body in preservation, and lastly thought, will, and all other powers.” So imagine how effective this chit will be in utilizing prana if we keep it in a purified refined state, regularly immersed in Transmission in daily meditation. Now, compare that with a chit weighed down by mental afflictions, obstacles and heaviness. There is no comparison. With a pure consciousness, vitality is effortless, while with a consciousness that is complex, impure, entangled, and has succumbed to entropy, apathy is almost inevitable because energy is always dissipating from the system. It is as difficult as swimming against the current.Swami Vivekananda goes on to say that it is also prana that makes new neural pathways in the brain: “With every fresh idea we make a new impression in the brain, cut new channels through the brain-stuff.” So imagine the impact of Transmission, the most potent form of prana, on neuroplasticity! Imagine the inspiration, the creativity, and the expansion of potential for continuous improvement and scaling new heights that comes by the simple act of meditating every morning with pranahuti.<hr><h4 style="text-align:center;">Article by KAMLESH PATEL</h4><hr>

Apathy and mental dullness

The third vikshepa is samsaya, which is usually translated as “doubt,” but there are many words for “doubt” in Sanskrit, shanka being the most common. A more appropriate translation of samsaya is “dilemma” or “indecision.” It is that state of confusion, where we are not clear in our own judgment and decision-making ability. Why? Because our field of consciousness, the heart-mind field, is not calm. We are unable to dive deep, listen to the heart, and trust its wisdom.We all know that feeling of sitting on the fence, unable to make a decision; the confusion, the weighing up of pros and cons. We still use the same the faculties of the mind – thinking (manas), intellect (buddhi) and ego (ahankar) – within the canvas of consciousness (chit), but we use them at a superficial level because we are unable to go deeper. We skim the surface because there is too much clutter in the heart, and the mind is turbulent, like an ocean during a storm.This is a common state of consciousness for many of us, and so issues become dilemmas. The mind is not fine-tuned enough to perceive to any depth, and so we are left with many challenges. “What to do?” is the question we often ask. In this condition, our available consciousness is only a very thin film. Most of the spectrum of consciousness is unavailable to us, in the realms of the subconscious and the superconscious. We do not have the skills to access it, and so the mind remains very limited.We evaluate and try to make decisions from a superficial perspective, within that thin film of data, because we cannot see from a higher and deeper perspective. Simultaneously, the mind is pulled by charged emotions, likes, dislikes and prejudices, so there is little clarity – only turmoil and drama.<img src="https://cdn-prod-static.heartfulness.org/Illustration_12_Spectrum_of_Consciousness_green_8dde49ee92.jpg?updated_at=2023-04-06T14:11:14.249Z" alt="Spectrum of Consciousness">Compare this with pure consciousness, uncluttered, light and infinitely expansive. Diving deeper into the heart, especially in meditation, we access a much greater spectrum of consciousness. Other dimensions open up that are not accessible at the surface level. For a start, as well using rational deductive thinking, we also use the faculty of feeling to make decisions, where the heart gives signals of a more direct and subtle nature.The heart is our barometer for how we feel about everything, including the choices we make in life. When we are happy with those choices, the heart remains a silent witness and there is natural contentment. When the heart is not convinced, we feel restless. The heart sets our direction like a rudder, and tells us when we need to change direction.<hr>The heart is our barometer for how we feel about everything, including the choices we make in life. When we are happy with those choices, the heart remains a silent witness and there is natural contentment.<hr>Listening to the heart’s signals is the first step. The second step is to make use of those signals, to ask the heart questions in such a way that we get clear indications. The more we listen, the clearer the messages become. As in neuroscience, the more we use the pathways, the stronger they become. The third step is then to have the courage to follow the heart’s guidance – the guidance from our own divine source. In essence, we are allowing the soul to guide our lives.The heart is not static. Our inner environment is constantly changing, as our consciousness expands and contracts, and is purified or filled with complexities and impurities, as the case may be. Consciousness is fluid like the ocean, so the reference point of the heart is dynamic. And everything about us is tied to this state of consciousness: the food we eat, the clothes we wear, the habits that slowly adjust to our changing level of evolution, and the environment we are in. We are always in a state of continuous improvement, a work in progress.And when we don’t listen to the heart, when we go against our conscience because we follow lower patterns and mental justifications, what happens? We keep on recycling those experiences and habits, and creating more and more complexities and impurities, leading to more and more entangled vikshepas.Which way we go is actually a choice, especially when we have the simple Heartfulness Cleaning practice to remove complexities and impurities on a daily basis.And here is another complementary method to resolve dilemmas and confusions:Just before offering the Heartfulness Prayer at night before sleep, offer your problems, challenges and dilemmas also. There is no need to seek an answer right away. Often, by the time you wake up, the answer is there, although the answer may come in a form other than words.Samsaya arises especially in the choice of a spiritual path, and a teacher who will support us on that path, as blind faith is not the best way to choose – some level of testing is needed to establish that it is the right path and the right Guide. There is an initial need to question and use a scientific approach in order to experience and decide. Then, once we are satisfied, trust comes, which eventually transforms into acceptance and gratitude, love and surrender. If samsaya is still present as an obstacle at a later stage, something is wrong. Maybe it is our inability to surrender and accept, or may be it is the Guide who is not up to the mark. So vigilance is required, and a lot of discernment and discrimination, known as Viveka, which is the first step on the path of Yoga. Viveka is the antidote to indecision and dilemma, and it is directly proportional to the purity of the heart, of consciousness. Viveka allows us to listen to the ‘Voice Real’ within.<hr><h4 style="text-align:center;">Article by Kamlesh Patel</h4><hr>

Dilemma and indecision

The fourth vikshepa is pramada, which translates as carelessness,
 haste and indifference. When do we become careless? When do we do things hastily, with indifference? When we do not
 take interest. It is the opposite of being careful, the opposite of excelling in whatever we do, from cleaning the
 bathroom to becoming one with the Ultimate. It is the opposite of putting our hearts into everything we do. When we
 act without enthusiasm, we have not “put God into” whatever we do. In other words, we are disconnected from the
 Source.
Once again, this happens because of the layers of complexities and impurities that fill
 our consciousness. We cannot penetrate to any depth, we are operating within the thinnest film of consciousness at
 the surface level. We are not able to feel connected. The simple antidote is a three-fold process: meditate in order
 to dive deep, purify the field of consciousness, and connect with the source. These are the 3 practices of
 Heartfulness – Meditation, Cleaning and Prayer.
Through Heartfulness Meditation we become so aware, so sensitive to everything within,
 as well as to everything in the outer world. Our observational skills become fine-tuned, especially with the aid of
 Transmission or pranahuti. In stillness, it is so much easier to be careful. We are infused with God
 through Transmission. We first discover God within ourselves, and then in everything and everyone. In this state,
 how could we possibly be indifferent to those around us? How could we remain careless? Life becomes more alive and
 vital, and pramada is negated.
There is a Heartfulness Suggestion that can help with this:
Think that everything surrounding you – the air particles, people,
 the birds, the trees, everything around you – is deeply absorbed in Godly remembrance. All are in osmosis with the
 Source, and developing increasing peace and moderation.
Start by feeling absorbed in Godly remembrance yourself first, so its echo is felt
 outside. A time will come when you notice that you don’t have thoughts at all. Little by little the mind becomes
 fine-tuned. This simple suggestion keeps your mind focused. As Yoda says in Star Wars: “Luminous beings are we, not
 this crude matter. You must feel the Force around you. Here, between you, me, the tree, the rock, everywhere. Yes,
 even between this land and that ship.” And there is another benefit: wherever you go – to the theatre, a shopping
 mall or college – the feeling in the atmosphere around you will be affected.
<hr>
<h5 style="text-align: center;">Think that everything surrounding you 
 – the air particles, people, the birds, 
 the trees, everything around you 
 – is deeply absorbed in Godly remembrance. 
 All are in osmosis with the Source, 
 and developing increasing peace and moderation.
</h5>
<hr>
Try it as an experiment when you have some free time. Slowly the absorbency will expand
 around you. If you also think of a friend who is living somewhere else, you will send these vibrations there also.
 Allow this feeling to expand. There are no limits to this expansion. Even the Universe will be too small when you
 allow a consciousness packed with love to expand.
Today there is so much talk of compassion fatigue, burnout and indifference, and we
 often blame the media for showing us constant negativity and horror in the news, making us numb to empathy,
 compassion and love. We blame stress and lack of sleep for hyping up our nervous systems so that we are irritable
 and unable to pause long enough to care about others. We blame our workplace environment for always rushing us and
 causing us to be hasty in everything we do, including decision-making. These are all examples of pramada –
 carelessness and indifference, rushing around, unable to pause and dive deep into the heart in order to feel and
 make wise decisions.
Is this the life we want to lead? We all know Aesop’s fable of The Hare and the Tortoise, and there are
 numerous proverbs in all languages about haste. Here are just a few:
Haste is the enemy of perfection. 
 Portuguese proverb
Patience is the key of joy; but haste is the key to sorrow. 
 Arabic Proverb
Haste and hurry can only bear children with many regrets. 
 African Proverb
People fated to be happy need not haste. 
 Chinese Proverb
Of hasty counsel take good heed, for haste is very rarely speed. 
 Dutch Proverb
Mulla Nasruddin also demonstrated this quality with his peculiar brand of humor. One day, while seated on his donkey,
 rushing through the marketplace, followers and friends tried to stop him to chat every few meters. He kept going
 faster and faster, replying, “I can’t stop to talk now. Can’t you see I am busy? I’m looking for my donkey!”
<hr>
<h5 style="text-align: center;">Pause, remain poised, 
 especially when everyone else is rushing, 
 go into your heart, 
 feel your center and recalibrate yourself. 
 Try to approach every task 
 at hand with poise and grace.
</h5>
<hr>
This captures the human predicament. It is critical to slow down, have time for those around us, enjoy the beauties
 of life, and become conscious of the search and ourselves as seekers. So pause, remain poised, especially when
 everyone else is rushing, go into your heart, feel your center and recalibrate yourself. Try to approach every task
 at hand with poise and grace.
<img alt="Carelessness2" class="has-img-center lazyload "
 src="https://cdn-prod-static.heartfulness.org/Carelessness2_fd4d3c673f.jpg?updated_at=2023-04-06T14:16:55.584Z">

Pramada results in sloppy thinking, sloppy action and sloppy work, so even in the worldly sense we will not
 achieve excellence in any field while this vikshepa is still creating obstacles. That is one of the many
 reasons why successful people meditate. Excellence depends on removing this obstacle of pramada. And in the
 spiritual field it is even more critical to transcend it. Spiritual growth is all about refinement – removing
 negative tendencies and cultivating noble qualities. It is all about becoming more God-like every day. It is all
 about becoming the best we can possibly be, and then unbecoming – removing every conceivable obstacle to oneness
 with the Ultimate. There is no room for pramada or any of the vikshepas in that equation.
<hr>
<h5 style="text-align: center;">Spiritual growth is all about refinement – 
 removing negative tendencies and 
 cultivating noble qualities. 
 It is all about becoming more God-like every day. 
 It is all about becoming 
 the best we can possibly be, 
 and then unbecoming 
 – removing every conceivable obstacle 
 to oneness with the Ultimate.
</h5>
<hr>
<h4 style="text-align: center;">Article by KAMLESH PATEL</h4>
<hr>

Carelessness, haste and indifference

The fifth vikshepa is alasya, which translates as laziness and sloth. There are different types of laziness. One type is the laziness that arises because the soul becomes more prominent, as not-doing is the quality of the soul whereas activity is the quality of the body. But that is not the type of laziness Patanjali is referring to here. He is talking about the laziness that comes from giving up.Laziness results when the other vikshepas become crippling. For example, when we are indifferent, careless and hasty, it is symptomatic of the fact that we have lost our faith and confidence in life. We no longer see the point of being enthusiastic and putting our hearts into whatever we are doing. We are living without really being alive. This can also happen in a spiritual practice when we go through the motions of meditating or praying without real interest. It becomes mechanical rather than heart-felt. It takes us nowhere.When we observe small children, we see that they are full of wonder. Life is a playground, filled with energy for life. They are living in the flow of the prana of the universe, the bliss of the inner being, and they are not jaded or blocked by frustration, negativity, disappointment, failure and hopelessness. Everything they see is wonderful. They are not competing with anyone else, they are not bogged down by complexities and impurities, and they are still in touch with their feelings and their truth.When the Heart Region of a human being fills with complexities and impurities in the form of samskaras, all the vikshepas come into play, leading to a negative spiral which eventually results in lack of motivation, incapacitation and inactivity. Just like a car that has broken down because it has never been serviced, our whole system eventually breaks down. This is alaysa.<hr><h5 style="text-align:center;">When the Heart Region of a human being fills with complexities and impurities in the form of samskaras, all the vikshepas come into play, leading to a negative spiral which eventually results in lack of motivation, incapacitation and inactivity. Just like a car that has broken down because it has never been serviced, our whole system eventually breaks down. This is alaysa.</h5><hr>Imagine when a person in this state has their first taste of Heartfulness Meditation, and feels the ‘life-in-life’ of Yogic Transmission being infused into their system. There is an immediate effect. It is as if a lifeline has been thrown to them, a transfusion of motivation, to bring them back from sloth towards a zest for living, and the courage and confidence to move forward. Hope reappears. Renewed interest creates the will to be disciplined and have a purpose. That is something life-changing.<hr><h4 style="text-align:center;">Article by KAMLESH PATEL</h4><hr>

Laziness

The seventh vikshepa is bhrantidarsana, meaning false perception, delusion or blindness. It is the opposite to another one of the four main sadhanas of Yoga known as Viveka or discernment. If we define consciousness as the degree of perception, when we falsely perceive it interferes with our consciousness and its evolution.In fact, Viveka and Vairagya are the foundation of mental well-being, and come about naturally as a result of yogic practice. Both avirati and bhrantidarsana arise when we go in the opposite direction – towards dissonance, disharmony, entropy, separation and complexity.How does false perception arise? And how do we distinguish what is false and what is true? In order to understand this, we need to go back to the beginning. Try to experience the original state of our being, where there is only stillness, nothingness and total peace, by meditating with Transmission. From that center everything we think and do emanates. We can call it the default position, the zero position, the balanced state. Of our three bodies, it is our soul that is at home in that center, in the balanced state of nothingness.Now, contrast that with the interplay of senses, thoughts, feelings and tendencies that draw us out into the world of movement and thinking, creating the various vrittis in the field of consciousness. But our soul is also embodied, and is connected with the physical body, so the soul, the atman, is also involved in movement and thinking (atman: ath means ‘movement’ and man means ‘thinking’). The soul is just as much at home with movement and thinking as it is with stillness. There is a constant dance between stillness and activity, between activity and repose.<hr><h5 style="text-align:center;">The seventh vikshepa is bhrantidarsana, meaning false perception, delusion or blindness. It is the opposite to another one&nbsp; of the four main sadhanas of Yoga known as Viveka or discernment. If we define consciousness as the degree of perception, when we falsely perceive it interferes&nbsp; with our consciousness and its evolution.</h5><hr>Therefore, in Yoga we try to maximize the potential of all three – stillness, thinking and movement. To do this, we do two things: turn our attention inwards during meditation towards the stillness of the center, and refine our outward activities so that our thoughts and movement are in tune with our inner Nature. Then they are conducive to evolution, happiness and balance. We cannot rest in stillness all the time, and that is also not the aim of Yoga, which is just as much about skill in action. So instead we learn to integrate stillness and activity in our daily actions.In this combination of stillness and activity, lived out in purity and simplicity, the soul can shine, radiating inner joy and happiness. When the waves of the vrittis calm down during meditation, we see our true nature. As we master the art of meditation, we then can externalize that true nature into our daily activities. This is another one of the specialties of Heartfulness – to carry the meditative state with us into the other 23 hours of the day when we are not meditating.What complicates and pollutes the purity of the balanced state? The impressions that are activated and then accumulate in our heart-mind field of consciousness, as the vrittis become colored and repetitive, forming a web of complexity that is then mirrored in the neural networks and pathways of the nervous system. These we call samskaras, and they create cognates by which we perceive the world – layer upon layer of them – so that our perception can be likened to looking through many lenses of different colors, until eventually we cannot see clearly at all.<img src="https://cdn-prod-static.heartfulness.org/candle_layers_676b423d30.jpg?updated_at=2023-04-06T12:29:58.863Z" alt="candle-layers">If we are not regularly removing these impressions, it will be like driving at night through heavy fog; we see only a few feet in front. There is no clarity, no vision, and no larger perspective. It is like the old English proverb, “You can’t see the wood for the trees.” More specifically, as per the spiritual anatomy of Heartfulness Yoga, it is only once the 5 chakras of the Heart Region have been purified and traversed, up to the throat chakra or air point, that real clarity and discrimination – Viveka – become the natural state of being. In fact, Viveka is not as simple as distinguishing between right and wrong; it is also distinguishing between two right things and knowing which is more appropriate. True Viveka enables us to discriminate against anything that interferes with our goal or purpose in life.<img src="https://cdn-prod-static.heartfulness.org/heart_region_ef0c8ddea5.jpg?updated_at=2023-04-06T14:23:53.050Z" alt="heart-region">As a case study of bhrantidarsana, Rohan is 25 years old. He is a very successful engineer living in Silicon Valley, California, with a good salary and a generally healthy lifestyle. He has had a few girlfriends, and each time a relationship ends he feels rejected, hard done by, mistreated and betrayed by women. By now he has come to expect this to happen – feeling that women are using him for his money and success. Everything is always their fault in his eyes.This makes him sad, because he really wants a permanent committed relationship and marriage. Will he embark on a new relationship with openness, or is he likely to start with the false perception that all women will use and betray him? He is not even aware of this pattern; he is blind to his own prejudice, as it has become an automatic subconscious response. His subconscious cognates will surely sabotage the next relationship from the outset, without him knowing that he is affecting the outcome. Anyone new will gradually be forced to live up to his expectation of failure, unless he becomes conscious of the patterning and chooses to remove it.How will Rohan change his patterns? The most effective way is to remove the past impressions or samskaras that have accumulated in the subconscious mind. In Heartfulness, this is done daily during the evening practice of Cleaning. After a few months of Heartfulness practice, Rohan is already noticing big changes in his inner environment. Some of his old habits have already left as a result of the Cleaning practice, and he has learnt simple ways to change his behavior. Gradually, he is mastering his emotions, and approaching life with positivity and confidence, along with more openness and humility. Through Heartfulness Meditation and Prayer, he is also learning to listen to his inner voice through the heart, develop clarity and make wise decisions. His heart is opening and becoming more generous. The obstacles are melting away, one by one.Bhrantidarsana is easily reversed by removing the samskaras that are the root cause, and developing the generosity of heart to accept a true perception based on purity and clarity.<hr><h4 style="text-align:center;">Article by KAMLESH PATEL</h4><hr>

False perception

The sixth vikshepa is avirati, which translates as “absence of
 renunciation,” or “absence of non-attachment.” Avirati is the result of indulging, of going beyond needs to
 desires, and of gratifying the senses. It is the opposite to one of the four main sadhanas of Yoga,
 Vairagya or renunciation. The over-indulging of the senses can be associated with many types of behavior,
 but it is most often discussed in relation to sexual behavior, thoughts and attitudes, because they involve all the
 senses.
In the modern world of ready abundance and consumerism in many countries,
 avirati also relates to other aspects of life, such as our relationship with food, and indulging in
 addictive or obsessive behaviors towards other things, e.g. TV and digital gadgets, drugs and alcohol. It also
 underpins our fascination with fashion, interior design and decoration. In fact you could say that today’s fashion
 and cosmetics industries are the expression of avirati or over-indulgence of our sensory stimuli.
<hr>
<h5 style="text-align: center;">Avirati is the result of indulging, 
 of going beyond needs to desires, and 
 of gratifying the senses. 
 It is the opposite to one of the 
 four main sadhanas of Yoga, 
 Vairagya or renunciation. 
 The over-indulging of the senses can be 
 associated with many types of behavior, 
 but it is most often discussed 
 in relation to sexual behavior, 
 thoughts and attitudes, 
 because they involve all the senses.
</h5>
<hr>
Let’s first explore why it is important to transcend this obstacle in relation to sexual
 behavior and desire. In Yoga, passion is known as kama, and it is a divine emotion, necessary for the
 continuation of the species. If tomorrow we all became celibate, humanity would disappear within 100 years.
 Kama can never be destroyed, but it is important to know how to manage it wisely.
First of all, why does sensual energy build up in our physical system? As children, our
 creative energy is applied to many different activities – play, art, music, dance, storytelling, imagination,
 problem-solving, and so many other things. Then around the age of fifteen, a lot of this creative energy is
 channeled into procreative energy.
<div class="text-center">
 <img alt="procreativity" class="lazyload has-img-center"
 src="https://cdn-prod-static.heartfulness.org/procreativity_be932f412b.jpg?updated_at=2023-04-06T14:29:02.240Z">
</div>

<hr class="vertical-space1">

Where does the energy in our system come from? It accumulates in us when we eat food,
 drink water, and take in energy from the sun and other sources. In many of us, it accumulates in the lower chakras,
 as it cannot easily move up into the higher chakras unless and until they are awakened. These lower chakras govern
 our basic instinctual survival nature, and they are known as the mooladhara, swadisthana and
 nabhi chakras.
<div class="text-center">
 <img alt="humanbody-points" class=" has-img-center lazyload"
 src="https://cdn-prod-static.heartfulness.org/humnbody_points_46e4f2456a.jpg?updated_at=2023-04-06T14:30:04.073Z">
</div>
When our energy is centered in these lower chakras, we function like other animal
 species, with our focus on basic survival instincts: eating to survive, competing with others for resources, and
 procreating for the survival of the species. There is a very big difference, however, between other animals and
 human beings. Most animals eat simply to survive – they don’t take more energy than is required. Similarly, most
 animals have a defined breeding season – once a month, once every few months, once a year etc., so that the number
 of young born is well regulated and the species manages it’s population size naturally. They utilize the energy
 input and output in a very regulated fashion that has developed through years of evolutionary process. Human beings,
 on the other hand, have distorted the natural patterns and cycles because of desire. Because of the build-up of
 energy in the lower chakras, sex acts like a safety valve, a release, in which the energy taken in is released back
 into nature, and the build-up is dissipated.
<hr>
<h5 style="text-align: center;">Over-indulgence in food can lead 
 to blockages in the energy 
 flows of the human system, 
 as the pranamaya kosha becomes burdened. 
 This is one of the reasons why fasting can be 
 so beneficial in balancing the human system.
</h5>
<hr>
Our relationship with food is also associated with the lower chakras, but instead of
 dissipating energy, eating adds to the energy balance, compounding the problem. And over-indulgence in food can lead
 to blockages in the energy flows of the human system, as the pranamaya kosha becomes burdened. This is one
 of the reasons why fasting can be so beneficial in balancing the human system.
Ram Chandra of Fatehgarh wrote about this balancing of energies in a letter to one of
 his associates in 1924, saying, “Let us observe keenly our anatomical structure and understand the various faculties
 active within the human body. Let us consider only two of these in the first phase of our study. These are the two
 basic instincts: satisfying hunger and thirst and satisfying the carnal desire, which is rampant.
“The feelings of hunger, thirst and the need for sleep indicate that there is deficiency
 of nutrition or water, or that the body is tired, lacks strength, and needs rest and recuperation. This results in
 the desire to satisfy that feeling, which is fulfilled by Nature through the mind and senses. In Hindi, this desire
 is called kama shakti, the force of passion or sensual desire.
“Corporal desires are also part of kama shakti, and relate to the instinctual
 need to reproduce. But the other limb of the same kama shakti is subtle, and does not fulfill the
 deficiency, instead ejecting the surpluses and fulfilling the deficiencies. So, the human seed or seminal fluid,
 which accumulates in a cavity in the body until there is no more room, is ejected by the subtle force. Finally if
 this essence, which is thrown out of the body, is implanted in a fertile womb, the other wish of nature is then
 fulfilled, namely, that from one there become many.
“Surplus and waste substances that accumulate for long periods in the body breed
 poisonous matter. This you can witness as the result of constipation or of being unable to urinate. But an excess of
 semen creates a sense of embarrassment and affects the wisdom of the heart.”
By doing a regular yogic practice with the help of a capable Guide, we are able to shift
 the fulcrum of energy upwards. This happens in Heartfulness from the very first meditation sessions with a trainer,
 when the heart chakra is awakened. The yatra or inner journey is activated, and as the chakras are
 traversed, the center of energy moves upward, so that the human system becomes a transformer. Energy is transmuted
 into more and more subtle states. Matter becomes energy and eventually it becomes Absolute: physical becomes subtle
 becomes causal. The most peripheral and complex eventually becomes central and pure.
In addition, Heartfulness offers a simple morning practice know as Point B Cleaning,
 which is done first thing in the morning in order to manage the build-up of sensual energy. It is practiced for five
 to seven minutes as follows:
Fix your attention on Point B and
 imagine that all impurities and heaviness are going out of Point B from the front of the body. Imagine that as
 this process is going on, the glow of the soul begins to appear from behind.
<div class="text-center">
 <img alt="pointB" class="lazyload has-img-center"
 src="https://cdn-prod-static.heartfulness.org/point_B_ff78f16c8a.jpg?updated_at=2023-04-06T14:30:58.011Z">
</div>
Just as celibacy is not the natural state, at the other extreme, passion can also get
 out of hand and end up in sex addiction or perversion. Through Heartfulness practices, instead of either extreme,
 the procreative energy is managed and balanced. For this purpose, the cleaning of point B works as a passion detox
 or sex detox, so that sensual desires are no longer overwhelming. Imagine the harmony that would result in human
 societies if people practiced this technique daily!
Life then takes on a different dimension and a new meaning. Nature transmutes to
 sequentially higher stages of supernature; consciousness transmutes to sequentially higher stages of
 superconsciousness. This is how our being expands, and our subtle bodies can disengage from their close attachment
 to the physical body. The center of our pranamaya kosha, of the energy flows in the human system settles in
 the heart, where it belongs, at the middle link of our existence.
Ram Chandra of Fatehgarh wrote: “The heart, being at the center, functions to absorb the
 effects of the higher and lower regions, which is its characteristic.” He demonstrates this in a simple diagram:
<div class="text-center">
 <img alt="threeworlds" class="lazyload has-img-center"
 src="https://cdn-prod-static.heartfulness.org/threeworlds_2590ad287a.jpg?updated_at=2023-04-06T14:32:08.849Z">
</div>
As each chakra awakens, with the support of the Guide’s Transmission, the energy moves
 higher and higher, and sensuality is no longer the driving force.
Sex offers a more physical form of ecstasy, because it involves the outer senses and
 desire. When love is also there, it is not purely physical; it can also involve subtler aspects, but it is still at
 a lower level. Higher bliss, known as ananda in Yoga, which emerges naturally with the spiritual journey,
 is more subtle than lower physical pleasure. The more subtle it is, the more potent. That is why yogis have run
 after bliss, and extolled it so much. But they can also indulge in desiring the ecstasy of these subtler forms of
 bliss. Avirati is perhaps even more of an obstacle in these higher realms, as it is so potent.
Many seekers have been caught in this trap of meditating to find their bliss. Many wait
 for those intoxicating states of consciousness that can be found in deep meditation, in various stages of
 Samadhi. They are not willing to renounce this bliss to go beyond it to the Absolute state. In such cases,
 meditation is also like a drug for ecstasy. This is one of the biggest hurdles in the spiritual journey – moving
 beyond satchidananda to higher states of Reality and nothingness. As Ram Chandra of Shahjahanpur once said,
 “I feel irritated to see someone acclaim satchidananda. This is like a worm feeding on cow dung and
 admiring its flavor. The satchidananda state is nothing compared to laya avastha.”
<hr>
<h5 style="text-align: center;">When love is also there, 
 sex is not purely physical; 
 it can also involve subtler aspects, 
 but it is still at a lower level. Higher bliss, 
 known as ananda in Yoga, 
 which emerges naturally with the spiritual journey, 
 is more subtle than lower physical pleasure. 
 The more subtle it is, the more potent.
</h5>
<hr>
Even in a marriage, over a lifetime together, the pleasure and bliss in each other’s
 company becomes more and more subtle, until eventually it reaches a stage of apparent nothingness. Some time back, I
 was lucky enough to observe an elderly couple taking a stroll along the river in Princeton, New Jersey, their steps
 totally in sync. You could see they had been together a long time. They didn’t need to speak much, communicating
 their togetherness in the subtlest ways. They settled on a park bench overlooking the river, pulled out a flask of
 tea and some sandwiches, and together enjoyed their lunch in perfect silence. Their movements were in tune – the way
 she poured the tea was full of gentleness and care, as was the way he received the cup. They ate their sandwiches
 and enjoyed the stillness of the riverside.
They had reached a stage in their marriage of purity in connection and communion. This
 is the other end of the spectrum from the days of young love, when a couple is more physical and verbal in their
 demonstration of love. Now, extrapolate this evolution to a higher dimension altogether, and you will have some idea
 of where we may be headed with seeking subtlety in the spiritual realm. And eventually a subtle state of
 Vairagya arises very naturally, without force or repression, because the field of consciousness has been
 purified.
<hr>
<h4 style="text-align: center;">Article by KAMLESH PATEL</h4>
<hr>

Absence of non-attachment

I have added these two vikshepas to Patanjali’s list, as they have only
 surfaced as serious obstacles to progress in the modern era.
FOMO is described by researchers as “the uneasy and sometimes all-consuming feeling that
 you’re missing out, that your peers are doing, knowing about, or in possession of more or something better than
 you.” It is exacerbated by the fact that we live in a world of WhatsApp, Twitter, Instagram, YouTube, and constant
 news on our smartphones. It is a fear that others are living a better life, and having more fun. It stems from a
 sense of envy, leading to a feeling of helplessness.
Advertisers are always preying on this insecurity, by inviting us to buy products that
 will enhance our sense of belonging – those “Can’t miss out experiences,” be it a new car, a bigger house, the
 latest kitchen products, the newest smartphone or the latest fashions. FOMO is not new, it has been around for
 centuries, but it has become more obvious since the advent of social media. The first scientific studies were done
 by a marketing strategist, Dr. Dan Herman, in 1996, and the acronym FOMO was coined by Patrick McGinness in 2004 in
 The Harbus. Since then, it has been studied more and more frequently as a modern phenomenon.
Social media are both a cause and effect of FOMO, which is characterized by a desire to
 be connected with what others are doing. Social media feed this vikshepa. We could even say that social
 media are the modern opiates of the people. They are so addictive. Unfortunately, social media post the highlights
 of people’s lives, so we are always comparing our own lives with the best of others. People show their best side on
 social media, or a sensationalist side to get attention. It is a biased view of life; it is not reality. And we
 compare ourselves to that, and it becomes an unfortunate competition.
<div class="text-center">
 <img alt="fomo" class="lazyload has-img-center"
 src="https://cdn-prod-static.heartfulness.org/fomo2_7626f49841.jpg?updated_at=2023-04-06T14:41:08.634Z">
</div>
FOMO is associated with all walks of life, ages and genders, and is a very real and
 common feeling in today’s world, stemming from insecurity and a feeling of lack, and sometimes leading to
 physiological symptoms and behaviors. Many sufferers are simply overwhelmed by the amount of information needed to
 “keep up” with current activities and trends. FOMO is also associated with a negative effect on overall mood and
 life satisfaction.
Where does this lack really come from? You may blame social media, but are they really
 the culprits? In fact, the fundamental sense of lack is an inner lack – a lack of inner contentment, of inner
 connection, a feeling of not belonging. Someone who is connected with their own Source every day, every hour, every
 moment, is contented in their own being, irrespective of what others have or do. There is a sense of confidence and
 courage to live in the world without competition and comparison with others, without succumbing to peer pressure or
 media pressure.
Finding that inner contentment is actually very simple – meditate, go within and
 experience the connection. With Transmission it is even easier, as Transmission is the connection. Hence,
 Heartfulness Meditation is a natural antidote to FOMO.
<div class="text-center">
 <img alt="meditation" class="lazyload has-img-center"
 src="https://cdn-prod-static.heartfulness.org/fomo3_253f4dd31d.jpg?updated_at=2023-04-06T14:42:15.380Z">
</div>
FOMO has become inextricably linked with the digital era, and digital gadgets provide
 their own problems. First there is the amount of time people spend watching screens instead of communicating
 face-to-face with others, playing sports, reading books, going for walks, or simply being in nature. The classic is
 when you go to a restaurant and see four people sitting at a table for dinner, all on their individual smartphones
 instead of talking together.
Second is the radiation associated with these gadgets. Electromagnetic technology is an
 integral part of our lives – Wi-Fi, the Internet, Bluetooth, mobile phones, computers, tablets, microwave ovens,
 medical equipment, and all the other man-made sources of electromagnetic radiation in our environment. Today we know
 much more about their effects. In 2011, WHO’s International Agency for Research on Cancer announced it was
 classifying electromagnetic fields from mobile phones and other sources as “possibly carcinogenic to humans” and
 advised everyone to adopt safety measures to reduce exposure.
<hr>
<h5 style="text-align: center;">Finding that inner contentment 
 is actually very simple – meditate, 
 go within and experience the connection. 
 With Transmission it is even easier, 
 as Transmission is the connection. 
 Hence, Heartfulness Meditation 
 is a natural antidote to FOMO.
</h5>
<hr>
There is now a field of research known as bioelectromagnetics and authorities in many
 European countries recommend that people use hands-free to decrease radiation to the head, keep mobile phones away
 from the body, and do not use a mobile phone in a car without an external antenna.
Our subtle body is our energetic body which has its own electromagnetic field created by
 the negative and positive polarity of charge. As a result, the subtle body is affected by other energy fields in the
 environment, for example, the build up of positive ions in the atmosphere before a thunderstorm creates
 restlessness, while the release of negative ions once the storm arrives brings relief.
In nature, everything is in a state of dynamic balance, with complementary energy flows
 switching like alternating current throughout the day. The same sort of alternating pattern is seen in the
 complementary sympathetic and parasympathetic currents associated with the Surya and Chandra Nadis
 in our bodies, where at times one predominates, then the current switches so that the other predominates. Then there
 are the main inflection points at sunrise and sunset, the stationary points, where the turn of the flow is more
 prominent, like the turning of the tide. We see these patterns of polarity at the macrocosmic and microcosmic
 levels, whether in the planetary movements or in particles at the atomic movement.
<hr>
<h5 style="text-align: center;">Our subtle body is our energetic body 
 which has its own electromagnetic field 
 created by the negative and positive polarity of charge. 
 As a result, the subtle body is affected by 
 other energy fields in the environment, 
 for example, the build up of positive ions 
 in the atmosphere before a thunderstorm 
 creates restlessness, while the release of 
 negative ions once the storm arrives brings relief.
</h5>
<hr>
When we add man-made EMFs to our environment, they interact with our natural EMFs. So
 the stronger the manmade EMF technologies in our environment, the more likely they are to affect us. Some people get
 headaches, rashes, nausea and nervous complaints. The effects happen first at the level of the subtle body, the
 energy field, and eventually filter down to the physical body.
A few years back, a group of schoolgirls in Denmark did an experiment. They were
 experiencing difficulty concentrating in school, and when they slept with the phone next to their head they
 sometimes also experienced difficulty sleeping. They took 400 watercress seeds and placed them in twelve trays: six
 in a room without radiation, and six in the next room with two Wi-Fi routers. The seeds were given the same amount
 of water and the same conditions of light. After twelve days the cress seeds next to the router did not grow so
 well, and some of them mutated and died.
The experiment drew international attention and scientists replicated it with controls,
 other experimental variables and using other plants. I have tried it using mung bean seeds in four different
 environments with astounding results, as follows:
<div class="text-center">
 <img alt="wifi effect" class="lazyload has-img-center"
 src="https://cdn-prod-static.heartfulness.org/wifi_effect_f204e0120b.jpg?updated_at=2023-04-06T14:43:04.096Z">
</div>
I would suggest that every child do this experiment, so they can see for themselves the
 effect that radiation has on living organisms. One of the Danish students said after finishing their experiment,
 “None of us sleep with the mobile next to the bed anymore. Either the phone is put far away, or it is put in another
 room. And the computer is always off.”
<div class="text-center">
 <img alt="sprout experiment" class="lazyload has-img-center"
 src="https://cdn-prod-static.heartfulness.org/fomo5_bfe6dc7402.jpg?updated_at=2023-04-06T14:43:50.098Z">
</div>
Here are a few simple things that will help to reduce this vikshepa:
Turn off Wi-Fi when it is not in use, and at night during sleep,
Use your mobile phone in the car only when necessary, and don’t
 charge the phone in the car,
Keep your mobile phone in a bag, not in your pocket against your
 body,
Switch Bluetooth on only when needed,
Keep your phone away from your bed at night, and
Don’t give small children phones to play with.
Digital technologies have revolutionized our global network, but today many of us are
 dependent on them to the point of addiction. The radiation they emit is harmful to health because of its effect on
 our subtle bodies, our consciousness, and only time will tell the long-term effects of constant use.
Today we look back at the ancient Romans and wonder why they were so foolish as to use
 lead utensils for cooking, resulting in lead poisoning. We look back at the 20th century and wonder why so many
 people smoked cigarettes. Will the people of the twenty-third century look back at us with the same disbelief in our
 rampant and unregulated use of digital technologies?
<hr>
<h4 style="text-align: center;">Article by KAMLESH PATEL</h4>
<hr>

Fear of missing out (FOMO) & digital distraction

Dacher is a professor in UC Berkeley’s Psychology Department and faculty director of the Greater Good Science Center. His research focuses on the biological and evolutionary origins of compassion, awe, love, beauty, and power, social class and inequality. He is the author of the best-selling Born to Be Good: The Science of a Meaningful Life, The Compassionate Instinct, and most recently The Power Paradox: How We Gain and Lose Influence. He has written for The New York Times, The London Times, The Wall Street Journal, SLATE, and Utne Reader, and received numerous national prizes and grants for his research. He was a consultant on Pixar’s film Inside Out, has worked with Facebook to make the site more kind, and on projects at Google on altruism and emotion. He collaborates with the Sierra Club to help veterans and inner city kids outdoors. He is married with two teenage daughters, and loves camping, backpacking, Mexican food, Iggy Pop, African Music, Art Museums, Yoga and friends.


DacherKeltner.png

Dacher Keltner

<h3><img src="https://cdn-prod-static.heartfulness.org/ritual_gold_73c6861fa0.jpg?updated_at=2023-03-31T06:10:11.696Z" alt="qanda">In conversation with DACHER KELTNER</h3><h4>PROFESSOR DACHER KELTNER is passionate about social justice and just as passionate about the experience of awe and wonder in daily life. How does a professor of psychology study awe, wonder and compassion scientifically?</h4>Q: Hullo Dacher, let’s start with what your role is at UC Berkeley?DK: I am a Professor of Psychology and I run a big lab, I teach, and then I have this other career, which is the Faculty Director of the Greater Good Science Center. For the first 8 to 10 years I was really deeply involved in building up the center: writing, giving talks and workshops, organizing programs, editing the online magazine and getting out in the world and speaking to healthcare prvoviders, school teachers and the like. And now, we have been really lucky to see it grow organically, such that I am largely in the background, speaking to people when they need it, suggesting themes for our offerings, and doing the occasional talk. So it has been a remarkable growth.Q: How has it expanded? You have different streams now, such as education. How has that evolved?DK: We started 15 years ago when the science of the things we were interested in, like gratitude, mindfulness, compassion and empathy, was really just getting off the ground. There was no well-developed literature. So 10 years ago we were involved in building up our content – essays, research briefs, videos, etc. And then, from that platform of content, we first extended it to educators. We hired a couple of education directors and we have a summer institute for educators, I speak to schools, and we consult with educational institutes.Then we built up a broader worldwide reach with our online ‘Science of Happiness’ course with Emiliana Simon-Thomas, after which we started to go to the workplace. We held a gratitude conference on work. Emiliana and I do a lot of speaking to organizations, and I think that we will eventually move to healthcare, where we will build the wisdom of the Greater Good Science Center into how a medical doctor might advise a patient.So first we got our content together, and it felt like we had a deep immersive experience for people to move through, and then we extended it strategically. ...<h4>Read the complete article in <a href="//www.heartfulnessmagazine.com/category/volume2/volume2issue3/">Volume 2, Issue 3</a></h4><h4><a href="//www.heartfulnessmagazine.com/subscribe/" target="_blank" rel="noopener noreferrer">SUBSCRIBE &amp; DOWNLOAD</a></h4><hr><h4>Interviewed by ELIZABETH DENLEY</h4><hr>

The science of awe & compassion – part 1

Daisaku-Ikeda.jpg

Daisaku Ikeda

The destiny of humankind

Damon is a clinical psychologist who currently volunteers as a mental health specialist with the Vanuatu Government in Port Vila, Vanuatu, under the Australian Volunteers Program. His sleep research was the first to show that four sessions of CBT-I can significantly improve depression and insomnia severity in people who had previously failed to remit through antidepressant treatment. He is passionate about psychology.

Damon-Ashworth.jpg

Damon Ashworth

<h4>DR DAMON ASHWORTH is a clinical psychologist and sleep researcher. Here he describes the benefits of Cognitive Behavioral Therapy for overcoming insomnia, and also offers many solutions to help with sleep problems.</h4>Sleep difficulties are a feature of nearly every mental health problem, including depression, anxiety, trauma, substance abuse, bipolar disorder, psychosis and schizophrenia. Take depression for example. Up to 90% of individuals with depression have sleep difficulties, and two out of every three have significant enough <a href="https://heartfulness.org/magazine/the-science-of-sleep2" target="_blank" rel="noopener noreferrer">sleep problems</a> to also have a diagnosis of insomnia.Worse still, insomnia does not tend to go away on its own without appropriate treatment. This is because once people start to sleep poorly, they tend to develop ways of thinking and behaving around sleep that make their problems worse over the long run.Fortunately, there is a treatment out there that can improve your sleep. It’s called Cognitive Behavioral Therapy for Insomnia (CBT-I), which directly targets these unhelpful thoughts and behaviors around sleep. Many studies show CBT-I is an effective treatment, similar to sleeping pills at improving sleep in the short-term, and much more effective than sleeping pills at improving sleep in the long-term.Research shows that CBT-I consistently reduces the time taken to get to sleep, decreases the amount of time spent awake during the night, and improves sleep quality and efficiency, with improvements persisting after the treatment finishes. This is unlike sleeping pills, where sleep difficulties typically come back once people with insomnia stop taking them.Sleeping pills are also not recommended for use beyond 4 weeks at a time, because they stop working after a while and people need to take bigger doses over time to get the same effects. Often doctors prescribe them because they think they will work faster for patients, but even one session of CBT-I has been shown to make a significant difference to one’s sleep at night!<h4 style="text-align:justify;">CBT for Insomnia consists of four main components:</h4><h5 style="text-align:justify;">1. Psycho-education</h5>Helpful information around sleep, including homeostatic pressure, circadian rhythms, hyper-arousal and sleep hygiene recommendations. Sleep hygiene means having a comfortable bedroom environment, minimizing light exposure before bed, exercising during the day, minimizing caffeine and alcohol, and doing things to wind down or manage worries before bed.<h5 style="text-align:justify;">2. Sleep scheduling</h5>Helpful information on when to go to bed at night, when to wake in the morning, and the ideal amount of time for sleep. Stimulus control and sleep restriction are the two main interventions included in sleep scheduling, and both are scientifically supported for improving sleep quality and sleep efficiency if done properly.<h5 style="text-align:justify;">3. Relaxation techniques</h5>Because hyper-arousal plays a huge role in insomnia, it is important to help people develop strategies to quiet the mind and calm the body during the day, both before bed and in bed. Relaxation techniques may include imagery training, meditation, biofeedback training, deep and slow breathing and progressive muscle relaxation.<h5 style="text-align:justify;">4. Cognitive therapy</h5>Skills to challenge unhelpful or unrealistic beliefs about sleep. A lot of individuals with insomnia attribute all of their tiredness, mood difficulties or poor performance at work to their sleep difficulties, and this puts too much pressure on them to get a good night’s sleep. It is therefore important to get them to see the other factors that may contribute to how they feel during the day, present them with data that challenges their fears, and help them to develop realistic expectations about their sleep.<h4 style="text-align:justify;">BEST SLEEP INTERVENTIONS OVERALL</h4>In 2017, I ran 26 two-week experiments on my sleep to determine which interventions were most helpful. Here are all the sleep interventions I tested, ranked from best to worst based on their overall score out of 100:<img src="https://cdn-prod-static.heartfulness.org/sleep_mental_health3_297d5f95ef.jpg?updated_at=2023-04-07T13:21:10.083Z" alt=""><h4 style="text-align:justify;">SLEEP RECOMMENDATIONS (Stepanski &amp; Wyatt, 2003):</h4><h5 style="text-align:justify;">1. Decrease time in bed</h5>Sleep efficiency is a better predictor of satisfaction with sleep and daytime mood than total sleep time. So if you only get 7 hours of sleep per night, spend 7.5 hours of time in bed. This will allow for better sleep over time.<h5 style="text-align:justify;">2. Regular bedtime and waking time</h5>Reducing variability in your sleep can make a huge difference in how long it takes you to get to sleep, how restful a sleep you have, and how refreshed you feel in the morning. Have a set bedtime, and whenever you feel sleepy around this time, go to bed. Then set an alarm so that you can wake up at the same time each day. If you want to sleep in on weekends, allow yourself no more than one hour later than you usually wake up. Following this, regardless of how much sleep you get, helps to strengthen your circadian rhythms and build up your homeostatic pressure to ensure better sleep over time.<h5 style="text-align:justify;">3. Exercise</h5>Vigorous exercise prior to bedtime is actually unhelpful for sleep, but expending more energy during the day is likely to lead to better quality of sleep at night. The earlier in the day it is done, the greater the effect it will have.<h5 style="text-align:justify;">4. Less caffeine and alcohol</h5>Minimize these substances where possible, especially within 4 hours of bedtime as they both have significant effects on sleep quality. Alcohol can reduce worries and result in getting to sleep quicker, but results in poorer sleep quality in the second half of the night. Alcohol can also lead to more snoring due to the loosening of the throat muscles. Caffeine boosts cortisol levels, a.k.a. stress, and results in less deep sleep and more awakenings.<h5 style="text-align:justify;">5. Do not try to sleep</h5>It is something that has to come naturally. The harder you try to get to sleep, the less likely it will happen, as trying activates the autonomic nervous system, which also increases how stressed you feel. The more you allow yourself to relax, the more likely sleep is.<h5 style="text-align:justify;">6. Do not keep looking at your phone or alarm clock during the night</h5>If your alarm is set, then there is no need to know the time in bed. This will only increase performance anxiety if you look and see that you have not slept for very long. Put it in a drawer, cover it with a shirt, or face it the other way.<h5 style="text-align:justify;"><img src="https://cdn-prod-static.heartfulness.org/sleep_mental_health2_210c52d4c0.jpg?updated_at=2023-04-07T13:22:25.074Z" alt=""></h5><h5 style="text-align:justify;">7. Keep naps short</h5>Napping during the day reduces your pressure for sleep by the time you go to bed at night. If you have to nap, keep it less than 30 minutes so that you don’t go into a deep sleep, and do it before 4 p.m. so that sleep pressure can build up again by the time you go to bed that night.<h5 style="text-align:justify;">8. Engage in relaxing activities before bed</h5>Just like waking up, going to sleep is a transitional process. Don’t expect that your mind will shut off immediately as soon as you get into bed. Whatever it is, do something relaxing as a pre-bed routine. Read a book, listen to some music, have a hot bath, practice Yoga, mindfulness or relaxation techniques. Then maintain that relaxed state in bed and allow sleep to come.<h5 style="text-align:justify;">9. Use the bedroom only for sleep and sex</h5>This means no reading, eating, Internet surfing, game playing, phones, TV, planning, worrying etc. in bed. Bed = sleep.<h5 style="text-align:justify;">10. Make a worry list before bed</h5>To prevent your mind from racing in bed, reflect on the day about 2 hours before you want to sleep, write down any worries, concerns or problems you may have, create a to-do-list, or plan for the day ahead. Then if thoughts come up in bed, remind yourself that you have already sorted them out or that they can wait until tomorrow.<h5 style="text-align:justify;">11. Leave the bed if awake</h5>Sometimes, no matter what you try, you may find yourself awake in bed. If you do not fall to sleep within what feels like 20 minutes, get up, go to another room and do something relaxing until you are sleepy before returning to bed. Over time this will recondition the bed with sleepiness rather than frustration, and allow you to fall asleep quickly. Give it a try for a week. It may be the most difficult recommendation to follow initially, but it produces long-lasting results quickly.For more details on these interventions and strategies, go to <a href="www.sleepdetective.com.au" target="_blank" rel="noopener noreferrer">www.sleepdetective.com.au</a>.<hr><h4 style="text-align:center;">Article by DR DAMON ASHWORTH</h4><hr>

Sleep and good mental health

Dan-Alder.jpg

Dan Alder

<hr><h4>DAN ALDER explores the topic of mental well-being during a <a href="https://www.youtube.com/watch?v=zTl4Ooen5bM">Yoga4Unity 2023 masterclass</a>. He asks: how does the sage Patanjali view the mind? What does Patanjali believe to be our potential, what gets in the way of us attaining that potential, and what solutions are offered to us to remove those barriers?</h4><hr><h3>Yoga is the goal not the practice</h3>You may think that there is no goal to yoga, but <a href="https://heartfulness.org/magazine/on-meditation" target="_blank" rel="noopener noreferrer">Patanjali</a> states that yoga is the cessation of the mind’s fluctuations. So yoga is the goal, not the practice. When we talk about yogic practice, in a way we’re not talking about it correctly. Patanjali’s final result is yoga. And how do we reach that final result? By bringing the mind’s fluctuations to stillness so that there is no thought in your mind. Then we have yoga, and yoga is union.The ego, the aspect of the mind that refers to “I,” tells us that we are different and separate from everything else. And along with that separateness comes suffering, whether it’s just a little bit or a huge amount of suffering. As long as there is perceived separation, we believe that union is the answer to our problem in life.But Patanjali wants us to reject union. I know that must sound crazy, so I’ll say it again: reject union or yoga.The reason? Because everything is already whole and united, it cannot be any other way. That is the natural state of things. Whether it’s a galaxy trillions of miles away, you, me, or the grass outside, it is already part of the whole, already unified with that which it should be unified with. We are already whole, complete, and unified with all things.That in itself is a pretty big idea, and it is why Patanjali says that yoga, union, comes when the mind’s fluctuations cease. When our story of separation falls away, we find union.This idea can be explained using a few other words, one being kaivalya, which is absolute freedom or liberation. “Freedom from what?” you might ask. Specifically, freedom from the kleshas, which I’ll explain soon.Another way of expressing it is to say that when we are in samadhi (another term for bringing the mind’s fluctuations to stillness), our own nature vanishes. Normally we’re inquisitive, asking“Is this true? Is this false? Is this right? Is this wrong?” The nature of our mind, to be constantly on the go, vanishes. And what’s left is the ineffable, unspeakable peace of samadhi, yoga, kaivalya. What makes it difficult to attain this state? There are many things, and Patanjali is thorough about naming them.<h3>Problems</h3>1. ThoughtsThe first difficulty or problem is thought itself. If yoga is cessation of the mind’s fluctuations, then thought is part of the problem.Patanjali tells us that thoughts come in five types, and each of those five types will be either pleasant or painful. Sometimes I think we just want the mind to be full of pleasant, kind, compassionate, and loving thoughts, and it is a good thing to cultivate. But those very virtuous thoughts also prevent the mind coming to stillness. That is another big idea – we’re trying to remove both goodness and wickedness equally from our mind. That is how the mind comes to stillness.In Patanjali’s mind there is no good thought or bad thought, there is only yoga or not yoga; there is only a mind that is fluctuating or a mind that is not fluctuating. So thoughts are a problem that we all encounter on our way toward finding absolute peace.<hr><hr><h4>Thoughts are a problem that&nbsp; we all encounter on our way&nbsp; toward finding absolute peace.</h4><hr><hr>2. ObstaclesPatanjali also presents the obstacles, and I’m sure that you’ll be able to identify with them – illness, sloth, doubt, carelessness, idleness, intemperance, confusion, and knowledge unattained. Now, each of these speaks for itself, but it is worth explaining the final one, knowledge unattained. Many of us believe that if only we knew what Patanjali knew, then we would have peace. But that in itself is a problem we need to overcome, because knowledge will not solve our problem. Knowledge is just more fluctuations of the mind. Whether the knowledge is right or wrong, true or false, it prevents the mind from coming to stillness.So you are doing yourself a disservice by thinking that you need to know more to bring your mind to peace. Quite the opposite is true. You need to disband all your knowledge, temporarily mind you, if you are to bring your mind to peace.<hr><img src="https://cdn-prod-static.heartfulness.org/the_mind_patanjali2_c0f046b7e0.jpg"><hr>3. AfflictionsPatanjali also presents the kleshas, and they are the main things we must overcome in our practice. Mental fluctuations, our thoughts, are a bit like software; we’re able to train ourselves to think along certain lines, we can discard bad thoughts and replace them with good thoughts. The same is true with the obstacles. What was a difficult obstacle a week ago or a year ago, can be overcome. We’re able to improve upon the thoughts in our mind and overcome the obstacles.<hr><img src="https://cdn-prod-static.heartfulness.org/the_mind_patanjali3_5dc99ad033.jpg"><hr>But the kleshas are like our hardware, and they are the things upon which our minds are built from birth. We cannot be completely free of them, and we cannot tinker with them. All we can do is overcome them.“Klesha” means affliction or a poison of the mind. The kleshas are the root causes of disturbance and suffering. There are five types of afflictions, and the first one is avidya, which means to “not know.” Now, you might think, if not knowing is the problem, then knowing is the solution. But that’s not quite it. The way we overcome avidya is not through knowledge, but through ceasing the fluctuations of the mind. The quieter the mind becomes, the more we start to feel part of the whole and less separate from it.Avidya is described by Patanjali as being the fertile ground from which all the other afflictions grow. If there’s no avidya, there are no other afflictions; when there is avidya, the others have a nice place to grow.The second affliction is egotism, asmita. The ego is the “I-ness” of our experience. So as long as there is I-ness, there is otherness and separation, and this is the beginning of suffering.The third affliction is raga, which can be translated as lust – lust for power, lust for life, even lust for spiritual enlightenment… lust for anything. It disrupts the mind no end. And lust comes about because of pleasure. There’s nothing wrong with pleasure, but if we crave it enough, it morphs into the lust scenario. That’s very disturbing to the mind.The fourth affliction is dvesha or hatred. Hatred is the result of suffering. Again, there is nothing wrong with suffering, it’s part of life. But when we develop an aversion to suffering, and particularly if that aversion becomes extreme, we begin to hate what causes us to suffer. That also disturbs the mind no end.Finally, there is the fifth affliction, abhinivesha, the instinct to cling to life. And this is playing in the background of our minds in almost every single decision we make. Behind every plan there is a silent question: will this action prolong my life, will it keep me from death?So these five afflictions are both problems and a part of life. What Patanjali is essentially telling us is that we must overcome them, not abolish but overcome them. A nice analogy for this is the hurdles at the Olympics. The 100-meter sprinters run as fast as they can to the finish line, and that seems like a pretty easy path. But the hurdlers have to confront the hurdles. What happens if they run to a hurdle and stop, saying, “I can’t get past that”? Then, that’s where it ends for them. What do hurdlers do? They jump over each barrier and encounter another one.This is how we can view thoughts, obstacles, and afflictions. They are hurdles that make it difficult, but not impossible, to reach the goal of yoga. In a sense, the 100-meter sprint is what we would all like our spiritual practice to be – from start to finish in ten seconds flat we become enlightened. Well, it’s a little longer and more difficult than that! We can probably view our spiritual practice as a decade-long steeplechase, where we are going to encounter obstacles very regularly. And that means we have to consistently overcome them, otherwise we just remain where we are.It’s like anything we pursue really; the learning process, the overcoming of difficulties, is always going to make or break our accomplishments. So there are problems, and there are solutions and the means by which we address the problems.<hr><img src="https://cdn-prod-static.heartfulness.org/the_mind_patanjali4_4850c9cc74.jpg"><hr><h3>Solutions</h3>1. DispassionPatanjali has given us ways to address the problems, and the single most effective way is vairagya, which means dispassion. That is to say, we need not be moved one way or the other by the outcomes of our mind. What does that mean? Let’s say you do something really well. Don’t be too uppity and happy about having done it well, because that will lead to pride. Likewise, if you don’t do it well, don’t be too down on yourself, too critical. It will lead to diminishing yourself. Keep an even footing at all times. Remember that we are always just one moment away from both our very best and our very worst self.Dispassion is a way of gliding through all our emotional and mental states without letting them stick to us. We let them go as easily as they come to us.Whatever arises in our mind, be it beautiful and wonderful or horrific and terrible, we avoid attachment to it. Hugging it tight, saying, “I love you,” or squeezing the life out of it and trying to kill it, both just feed the monster.So regardless of the quality of the thoughts that arise in your mind, be dispassionate toward them. You’ll find that things leave as smoothly as they came.<hr><hr><h4>Thought, obstacles, and afflictions are hurdles&nbsp; that make it difficult but not impossible&nbsp; to reach the goal of yoga.</h4><hr><hr>2. PracticeThe other teaching that goes along with vairagya is abhyasa, and this is practice. It goes without saying that if you want to get better at something you must practice. Patanjali says practice, practice, practice, and continue to practice. We master things that we couldn’t do a year ago, and there will always be things in front of us that we are yet to overcome. So practice is the key to consistently overcoming the obstacles and problems.3. AttitudesThere is a great bit of advice by Patanjali: he recommends four different attitudes to respond to the things that arise in the mind – friendliness, compassion, delight, or disregard. Now, the fourth attitude requires explanation. Friendliness, compassion, and delight need no elaboration – it would be lovely to respond to everything with those three attitudes. But sometimes things arise in us that are horrible or wicked. Friendliness, compassion, and delight are not appropriate for such thoughts and this is where the attitude of disregard comes into play. Disregard is no different from dispassion.<hr><img src="https://cdn-prod-static.heartfulness.org/the_mind_patanjali5_2a988146a1.jpg"><hr>So do not give that wicked thought any regard, do not take it on board. Allow it to come, don’t suppress it, and don’t express it. As smoothly as it comes, let it go. I think that’s a terrific piece of advice for how things arise within us. And it’s not a bad bit of advice for how to operate in the world as well.Patanjali gives us other ideas about how we can move the mind toward a peaceful place in sutras 34 to 39 of chapter one. There are half a dozen ideas that, if practiced, will calm your mind to a point where you’re able to begin proper meditation.<h3>The eight limbs</h3>And then we have the idea of the eight limbs, which were devised by Patanjali for one purpose, to overcome the afflictions. Which affliction in particular? The first one, avidya, which gives fertile ground for all the others to grow. So, the eight limbs are all about liberating ourselves from the affliction of avidya.Patanjali introduces the eight limbs to us by name, and tells us that there are certain types of thoughts which disturb the mind; for example, harmful thoughts, untrue thoughts, envious thoughts, thoughts of a sexual nature, and thoughts of possession. He tells us to oppose or neutralize such thoughts. That leads us into the first limb, yama, which is about establishing a mind free from harmful thoughts. You might know from your own experience that harmful thoughts can be very regular; certainly, they are quite regular in my mind. So establishing yama is a very difficult thing to do.<hr><img src="https://cdn-prod-static.heartfulness.org/the_mind_patanjali6_fe6a265026.jpg"><hr>I think of the eight limbs like dominoes. Imagine eight dominoes, and if we push over the first one, the rest will fall quite easily and naturally. Now, pushing over that first domino, establishing the yamas, requires enormous time, diligence, persistence, and practice. But once we knock over the first domino, once we become established in the first limb, the second, third, fourth, fifth, sixth, seventh, and the eighth limbs are knocked over naturally, almost by consequence.That’s exactly how Patanjali expresses it to us – cause and effect. Knocking over the first domino causes the second to fall, which causes the third to fall, and so on. When yama is established, then niyama is essentially ready to be knocked over.When the yogi has established the second limb of niyama, then asana is very easy. I’m not talking about all the postures you do in a yoga class, I’m talking specifically about what Patanjali defines as being a comfortable and stable sitting posture. You position your body in a way that is comfortable and stable. That’s the third limb accomplished, because when the mind is peaceful, the body can be still and comfortable for long periods of time.<hr><hr><h4>So regardless of the quality of the thoughts&nbsp; that arise in your mind,&nbsp; be dispassionate toward them.</h4><hr><hr>Then there is the fourth limb, pranayama, the establishment of a breath which is long and subtle and free from irregularities. That is a result. You don’t need to force pranayama. It is the result of a mind that is peaceful and a body that is comfortable.And when pranayama is established, the fifth limb pratyahara is now ready. That is when the mind withdraws from its sense objects, including thoughts. Just as sound is a sense object for the ear, thought is a sense object for the mind. The mind withdraws from taking notice of the things that occur within it. And that is the end of preparation. Preparation ends with pratyahara.The sixth limb, dharana, is the beginning of proper meditation. Dharana is low level meditation, but it is proper meditation. The seventh limb, dhyana, is again proper meditation, above dharana but lower than samadhi. And then finally there is samadhi, which is essentially defined as disappearing – there is no longer a “you” to discern what is and what is not, between you and the object of your meditation. In samadhi, you are not there to experience, and as soon as you arrive again at experience there is separation. So, should you be diligent and disciplined enough to attain samadhi, you will not be there to experience it.<hr><img src="https://cdn-prod-static.heartfulness.org/the_mind_patanjali7_8da061f31b.jpg"><hr>If I could leave you with one final piece of advice, it would simply be this: begin with yama, the first limb. Try to free your mind from harmful thoughts. If you can establish yourself in yama, the others will follow almost effortlessly. There’s no need to concentrate, but you do need to try to combat those disturbing thoughts that occur in your mind.<hr><hr><h4>Illustrations by JASMEE MUDGAL</h4><hr>

The mind according to patanjali

Dr. Siegel is a Clinical Professor of Psychiatry at the UCLA School of Medicine, the co-director of the Mindful Awareness Research Center at UCLA, and the Executive Director of the Mindsight Institute, for the development of mindsight, insight, empathy, and integration in individuals, families, and communities. He is the author of five New York Times bestsellers and is the founding editor for the Norton Professional Series on Interpersonal Neurobiology.

Daniel-Siegel2.jpg

Daniel Siegel

<h4>
 DAN SIEGEL
 is a clinical professor of psychiatry at the UCLA School of Medicine and
 executive director of the Mindsight Institute. Here he speaks to
 UDAY KUMAR
 about creating a kinder, more compassionate world, the lyrics of Leonard
 Cohen, and the other pandemics that are worthy of our attention right now
 during Covid times.
</h4>

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 Q: Hi Dan. For the longest time I have wanted to reach out to you. Especially
 in the current times in which we are living, people are seeking so much help.
 If you could talk a little bit about your work, I think that would be a good
 place to get started.



 DS: You know, the
 notion of bringing science into how we live our individual lives, how we live
 as families and communities, how we live as nations, and how we live as a
 human family on Earth, offers the opportunity to think deeply across many
 different disciplines of science, and then ask the questions: Why are we here
 at all on the planet? While we’re here, what can we do to try and create a
 kinder, more compassionate world?



 I think everything I’ve been doing professionally has been to take my
 background as a scientist, who’s also trained as a physician, and then think
 deeply in my particular field of psychiatry – how the mind develops – so as to
 ask questions like, “How has the human mind been shaped by modern culture?”
 and “How might that be affecting our relationships with each other, and also
 our relationships with the broader world of living beings, which you can
 simply call nature?”



 So, if I have to summarize all that scientific exploration, it resonates with
 ancient spiritual teachings, even though that’s not my background. It would be
 that the human mind constructs categories and concepts, and then uses words
 and symbols to say things like, “Who are you?” “Who am I?” “What’s the Self ?”
 Our modern culture has created an atmosphere of knowledge that’s probably very
 different from how we originally evolved to live in community. In many ways,
 it has us living in isolation from one another – not just because we’re in a
 viral pandemic, but because there is a pandemic of misunderstanding of what
 the Self is.


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 If you ask almost anyone, anywhere in the world (I had the chance to do this
 in the olden days when we could travel), “Where is your Self?”, they will
 point to their body. Sometimes they point to their heart, sometimes they point
 to their head, but they’re pointing to their body. What I always find
 fascinating about that is that the “Self ” is the center of gravity of your
 identity, of your experience, and it also shapes your experience of belonging.
 If you think that the Self is only in your body, then you’re going to be very
 vulnerable to feeling disconnected, like an entity that can be separated from
 everything else.



 That view of the separate Self, the “solo Self,” is a teaching of modern
 times. Sometimes it is very subtle, and sometimes it’s more extreme,
 especially with social media. In either case, it’s very toxic. I think the lie
 of the separate Self is making us feel alone and lonely. It’s making
 individuals and families somehow feel like they’re isolated. Then, in the
 larger community, there is an incredible sense of anxiety, depression,
 despair, and even increasing suicidality, that’s made worse with the viral
 pandemic. When you’re trying to live a life as if the Self is only in your
 body, then everything is revolving around you, as if you are a noun rather
 than an unfolding verb-like set of processes.



 Even if you think about Heartfulness and the feeling of love, if you view the
 Self as a noun-like separate thing, you will think, “Well, are you going to
 love me, and am I going to love you?” rather than thinking there is a
 universal life force of love that comes through the heart, through the body,
 and connects us with other people, the planet, and nature. When you live that
 way, it’s very different. It’s more like candlelight. If you see someone whose
 candle wick is not lit, you lean over and light it; it doesn’t take anything
 away from the light of your flame. Instead, people live more like they are
 coins: “If I give you my coin, then I’m not going to have it anymore, so I’m
 not going to give it to you.



 ”There’s a big difference between seeing yourself as a verb-like unfolding
 event, like the flame of a candle, and seeing yourself as an entity, like a
 coin, in which case you say, “Well, I’m going to hold on to mine.” So it isn’t
 just, “Well, who cares if you think the Self is in the body,” because that
 makes you think you’re a noun, and you treat love like a commodity to hold
 like a coin rather than release like a flame.



 Q: From a scientific viewpoint, you have arrived at the wisdom of
 spirituality. It’s a fascinating explanation for me, because I come from the
 other end of the spectrum where I have been taught that my Self is part of a
 larger universal Self. There are all these individual Selves, but there is
 uniformity because we are all connected with the same Source. And that aids
 the feeling of pervasive brotherhood, pervasive love. From that standpoint,
 love is more like, “I don’t love, but I become love.” It’s my state of being
 that I radiate. In Heartfulness, the whole idea is that this essence of love
 is what you experience in meditation, as a result of Transmission. At the end
 of the day, the loneliness and lack of connection people are feeling arise
 because of the inability to feel connected with one another. And I read a lot
 about that in your work.



 You mentioned the pandemic, so I am tempted to ask: Amongst all the negatives
 we’ve heard from the pandemic, have you seen any positives, any green shoots?
 What should we take away from this time?


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<h5 class="has-text-align-center">
 Our modern culture has created an atmosphere of knowledge that’s probably very different from how we originally evolved to live in community. In many ways, it has us living in isolation from one another – not just because we’re in a viral pandemic, but because there is a pandemic of misunderstanding of what the Self
 is.
</h5>

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 DS: There’s a
 very powerful song by the songwriter and poet Leonard Cohen called Anthem.
 There’s a verse in that song that goes like this:



 “Ring the bells that still can ring Forget your perfect offering There
 is a crack, a crack in everything That’s how the light gets in.”



 What Cohen was offering us was the idea that there is no such thing as
 perfection; bringing the light, bringing the love in comes from the challenges
 we have. I think the pandemic has revealed many cracks. Now, how are we
 approaching this moment as a humanity, where a virus has gone around the world
 and shut down our human lives in many ways? There’s a concern over how we’re
 going to do it. The pandemic is ending lives and also ending livelihoods, and
 I’m sure we’ll have many surges to come.



 I think the way we deal with the viral pandemic has to do with our
 cooperation. I was in the state of Texas at the moment when the governor said,
 “I’m going to remove all restrictions and regulations about mask-wearing,
 because you individual citizens should determine your own fate.” When I heard
 this, I thought it’s exactly speaking to what the United States of America has
 been accused of by anthropologists – the most individualistic place on the
 planet. That statement is such a violation of what a community needs to do in
 collaboration to realize that it isn’t just that your fate is in your own
 hands. No, it’s in our collective identity as a collective “we.” So, what you
 could call “linear thinking” rather than “systems thinking” from a scientific
 point of view is the vulnerability of the viral pandemic.


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<h5 class="has-text-align-center has-text-color" style="color: #673092">
 Those four pandemics – lack of cooperation in dealing with a viral
 pandemic, social injustice and racism, misinformation and polarization,
 and environmental destruction – are all either caused or made
 worse by the fifth pandemic, which is the pandemic of the separate Self.
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 There are several other pandemics that are worth mentioning. One is the
 pandemic of racism and social injustice, where people are mistreated for
 prejudicial notions of who’s the in-group and who’s the out-group or not even
 human. And so we see lots of murders of people of color in the United States.
 Let’s just name racism and social injustice as a pandemic all around the
 world.



 Then there’s the pandemic of misinformation, and the polarization that’s
 happening in little bubbles of knowledge. That also comes from people having
 the very limited view of a separate Self, the solo Self. It’s true of racism,
 too, because you can have a solo Self that’s plural – “Only people with skin
 color like mine, beliefs like mine, nationalities like mine.”


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<h5 class="has-text-align-center has-text-color" style="color: #673092">
 We have to chart a new path forward, leaning on indigenous teachings and
 spiritual teachings, so that when we weave them together with
 science they teach us to be of service.
</h5>

<hr />


 There’s a fourth pandemic of environmental destruction, where human identity
 has excessively differentiated itself from our place in nature. So, instead of
 the teachings you spoke about, of being a part of a larger whole, you think,
 “Oh, we’re humans, and we’re better than the rest of the species. Let’s treat
 Earth like a trash can. Who cares!”



 So those four pandemics – lack of cooperation in dealing with a viral
 pandemic, social injustice and racism, misinformation and polarization, and
 environmental destruction – are all either caused or made worse by the fifth
 pandemic, which is the pandemic of the separate Self.


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 Of course, the viral pandemic is leading to so much suffering. It’s terrible.
 At the same time, it’s a crack in the system that we need to see not just as a
 crisis and an emergency, but also as an opportunity to reimagine our
 understanding of the mind, how the human mind has constructed a solo Self view
 of identity that restricts our belonging. We can use this as a moment to say,
 “We can’t continue with business as usual.” If we can shut down travel and all
 of the polluting so rapidly because of a viral pandemic, why not take that
 same approach to the other pandemics? Let’s name what the deep problem really
 is, which either makes it worse or makes it happen in the first place. It is
 the lie of the separate Self – the toxic, even lethal lie of the separate solo
 Self.



 What is the good news? The human mind, which constructs identity, has created
 what Einstein called an optic delusion of consciousness and the sociobiologist
 E.O. Wilson calls an illusion. Whether it’s a psychotic belief or an erroneous
 belief, or a mistaken perception, either way it’s wrong. We need to listen to
 these scientists and say, “Okay, if it’s wrong, and we’ve been living a
 collective human life here on Earth with wrong beliefs and perceptions, why
 not take a deep breath during the pandemic and take this opportunity to
 realize the true nature of the Self, which is not just in the body. It’s
 actually an inner Self.”



 But you also have a relational self that is connected to others, even people
 who don’t look like you, and other species. We’re a part of all of nature. So,
 as terrible as the pandemic is, it’s a moment of pause in which we can say,
 “We cannot go on with business as usual.” We have to chart a new path forward,
 leaning on indigenous teachings and spiritual teachings, so that when we weave
 them together with science they teach us to be of service.



 We have spirituality, science, and service. And we can each contribute to that
 in many different ways. I think there needs to be a turning, which the great
 Joanna Macey (a beautiful teacher who is now 92) talks about as the Great
 Turning. What she means by that is a turning of the way we see how we’re
 conducting our lives so that it becomes regenerative of the world, and
 compassionate instead of just competitive. If you want to compete with
 something, let’s compete with the world’s challenges, so that when we beat the
 challenges everybody benefits.



 Q: My teacher, Daaji, says that while survival of the fittest may apply in the
 overall scheme of survival, human beings evolve only through cooperation.



 DS: Totally.
 We’ve forgotten that.


To be continued.


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<h4 class="has-text-align-center">Illustrations by ANANYA PATEL</h4>


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The pandemic of the separate self

<h4>DAN SIEGEL is a clinical professor of psychiatry at the UCLA School of Medicine and executive director of the Mindsight Institute. In part 2 of his interview with UDAY KUMAR, he speaks about intraconnectedness, alloparenting, presence, connection, open awareness, and love.</h4><hr>Q: My teacher, Daaji, says that while survival of the fittest may apply in the overall scheme of survival, human beings evolve only through cooperation.DS: Totally. We’ve forgotten that.Q: Then, you were talking about the sense of Self, and I remembered that once he said, “If you’re sitting in this room, the walls create the impression of space inside and space outside. And if I take away the walls, then what remains? It’s just space.”DS: Exactly. Just this morning I finished writing a book about exactly that topic, called Intraconnected. I think it’s a moment for humanity to take a deep breath and say, “Okay, we did it this way, we tried to make it work, but it’s not going to work like this. So what’s another way to do it?” The book makes suggestions, not on specific things, but rather, “What’s a way to be in the world that resonates?”<hr><img src="https://cdn-prod-static.heartfulness.org/pandemic_separate_self_part2_2_efe6b12134.jpg?updated_at=2023-04-11T12:00:16.911Z" alt=""><hr>Q: You’re not talking about small fixes here and there. You’re addressing the question: How do I conduct my life on this planet itself? This needs to be rethought. I would love to read it, because you mention the five pandemics – one of them is about the environment. Many times, people ask the question: How do we live in tune with nature? Daaji says that living in tune with nature is actually resonating with the principles of nature. And he says if that’s the case, if you look at a mango tree or an apple tree, it doesn’t need mango juice or apple juice to give you fruits. It takes a little water and sunlight, and gives you the best fruit in return. So, one principle in nature is to take the minimum and give the maximum. And for human beings, the most important thing is to accept minimum love and give maximum love.DS: I think it’s a moment of bridging these areas of science and spirituality. It’s all in the idea of being in service, and how we can learn from the wisdom of ancient teachings and contemplative practices. Weave it together with this cross-disciplinary view of science, and come to some thoughtful ways that collectively we can move forward. We really need to think deeply about the next steps for humanity.Whether you’re a parent raising your children, a teacher in a school, people in the medical world, people running a business, people running a government or non-profit, there are billions and billions of people on our planet. So how do we actually make a shift where people realize that it’s survival of the most cooperative? It’s survival of the most compassionate. The science that I review in the book shows how our origins as a species were collaborative. We have something called “alloparenting,” for example, which means we let our babies be taken care of by more than just the mother.<hr><hr><h5>I think it’s a moment of bridging&nbsp; these areas of science and spirituality.&nbsp; It’s all in the idea of being in service,&nbsp; and how we can learn from the wisdom of&nbsp; ancient teachings and contemplative practices.</h5><hr><hr>Q: Sarah Hrdy, right?DS: Yes, Mothers and Others by Sarah Hrdy.In my new book, Intraconnected, there is the idea of feeling things from the inside out. And as your teacher said about the walls, this is actually learning how to use a lens of identity so that you can focus the lens close in and say, “Okay I have a body,” and at the same time focus that lens wide and say, “I can literally see beyond my skin and I am also the tree. I am also the cloud.” And that’s not just trying to be poetic, it’s trying to say, “There’s no reason the skull or the skin should be seen as the final boundaries of you.”Q: It’s going beyond my physical being to my subtle being, which can be pervasive, and finding the connection with all things.&nbsp;One thought I latched on to while you were talking about parents, which I have seen, is that it has been a tough year for families, in general, just having to do a lot. One of the things that is compromised in that process is presence. So, any thoughts or suggestions on how to regain the presence parents may have lost in the last year?DS: It’s such a great question. I think that presence has three qualities to it, and each of them contribute to this question you’re asking: What do we do as parents? And presence is a great central feature to highlight. Those three are: Connection to your child, Open Awareness so you’re able to receive from your child, and then you have Love. If you like acronyms, that spells COAL.<hr><img src="https://cdn-prod-static.heartfulness.org/pandemic_separate_self_part2_3_65e6de2775.jpg?updated_at=2023-04-11T12:01:26.422Z" alt=""><hr><hr><h5>When parents bring presence,&nbsp; then children will develop resilience.</h5><hr><hr>In the past, I would talk about the word “mindfulness,” where COAL was an acronym for “curious, open, accepting, and loving.” This new COAL overlaps with that, but it’s “connected, open awareness, and love.” Those three things are almost like three threads of a singular tapestry of presence. And they’re what’s described when people do this practice of the “Wheel of Awareness.” It’s been really fascinating to watch parents start to do the wheel as a practice, as they can become more present. They can feel the deep connection. They can enter this state of receptivity called open awareness. And they can let the natural vital force of life – love – arise in their being and in their doing.COAL (Connection, Open Awareness, and Love) is what presence is made of – the three threads of presence; the tapestry of presence. And the good news is: If I’m doing something, whatever that practice might be, my parenting will be totally different, and my child will develop resilience. One practice is the Wheel of Awareness, where the rim is the many things I’m aware of, and the hub represents the experience of awareness itself. I need to learn to distinguish the hub from the rim, the knowing in the hub from the knowing in the rim, so that when I’m really there for my child, I’m coming from the hub. I may have all sorts of thoughts or memories or excitements or disappointments or expectations or judgments, and all that rim stuff, but when I drop into the hub, it’s “Connection, Open Awareness, and Love”– COAL.So I am so happy that you brought up the word “presence,” because if you had to summarize the science of attachment and parent-child relationships, presence would be the best summary of the whole thing. When parents bring presence, then children will develop resilience.My wife wrote this really great book called The Gift of Presence with “ce,” and it was a joke, because presents are gifts, right? It’s a mindfulness guide for women, although men can read it, too, and it’s a beautiful example of seeing how to become present and show up, for life is available to us whether we’re parents or not. We can do it with our neighbors, we can do it with our friends, we can do it with our partners, we can do it at work, and we can do it with government. I was working in a parliament in another country and we did the Wheel of Awareness.<hr><hr><h5>It’s the deepest sign of strength to bring&nbsp; that heartfelt experience of love&nbsp; and collaboration, cooperation, compassion,&nbsp; and connection to the way you design law,&nbsp; or design a company,&nbsp; or the way you are present as a parent.</h5><hr><hr><img src="https://cdn-prod-static.heartfulness.org/pandemic_separate_self_part2_4_47ca048e8e.jpg?updated_at=2023-04-11T12:15:25.426Z" alt=""><hr>Then there was this silence between the two of us.&nbsp; I asked, “Well, can I ask you a question?”&nbsp; He goes, “Okay, sure.”&nbsp; “So, when you’re making federal law, you’re coming up with the plans for national policy, are you leaving love out of your reasoning?” His eyes got really big, and then he ran over to his colleagues. I don’t know exactly what they said, but we can only hope that instead of … Imagine what he’s been taught over the years – that love is a sign of weakness – when, in fact, it’s the deepest sign of strength to bring that heartfelt experience of love and collaboration, cooperation, compassion, and connection to the way you design law, or design a company, or the way you are present as a parent.One parliamentarian didn’t want to share during the sharing time, but he spoke with me afterward and said, “You know, I didn’t share during the sharing time.”&nbsp; I said, “Yeah, I noticed.”&nbsp; And he said, “Do you want to know what my experience was?”&nbsp; I said, “Sure.”&nbsp; And then he started to cry, and said, “When I got into that hub in the practice, I have never before felt the experience of being connected to everyone and everything, and so much love.”&nbsp; I said, “Wow, thank you for sharing.”&nbsp; He said, “You’re welcome.”&nbsp; And I said, “So, you didn’t want to share that with your colleagues?”&nbsp; “Oh no, no, no. They would think I was weak if I talked about love.”So this is the moment! The pandemic is inviting us to let love lead us, let it guide us, to teach from that place, to live from that place, to learn from that place of love. I think if we do that, we can have a very different way of being on the planet.<hr><hr><h5>The pandemic is inviting us to let love lead us,&nbsp; let it guide us, to teach from that place,&nbsp; to live from that place,&nbsp; to learn from that place of love.&nbsp; I think if we do that, we can have&nbsp; a very different way we are on the planet.</h5><hr><hr>Q: I really like this, because what you shared both from a practical standpoint and an overarching philosophy is: When I stop loving, the one who suffers the most is me. I have dammed up the river flowing from within me.&nbsp;Taking the question of presence a little further, and you also spoke about alloparenting, I want to share something with you. My teacher often speaks about a concept called the Wisdom Bridge. He makes the case that we are suffering from the mass extinction of wisdom in society.&nbsp;DS: Oh yes.Q: His point is that the wisdom bridges are breaking down between generations. Grandparents and grandchildren today are not spending enough time together. Very soon, we will be at a place where we lose so much generational wisdom in society that we need to start rethinking family. We need to start thinking alloparenting.&nbsp;Dan, your work is making a big difference. I didn’t even get into interpersonal neurobiology, and to me that is real quantum awareness. You’re looking beyond and bringing in the quantum field of awareness.DS: The book called Intraconnected begins and builds from that place.Well, it is an absolute honor to be here with you and I look forward to continuing our conversation.Q: Thank you so much. 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The pandemic of the separate self - part 2

Know yourself

Darshana is the host of the show enLight’n Up on The Lighter Side Network. She is also an energy intuitive, medium, and helps others blaze new pathways to unleash their full potential.

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Darshana Patel

<hr><h4>Host of the show enLight’n Up on The Lighter Side Network, DARSHANA PATEL shares some insights on the role of communication and technology in nurturing relationships. Darshana is an energy intuitive and medium, and helps others blaze new pathways to unleash their full potential.</h4><hr>Words are directed energy. What energy do we bring to our relationships with our words? Does that energy nurture greater harmony in our relationship? As individuals, we operate in the context of relationship to others; we are interconnected. Thus, the quality of our life experience is deeply affected by the level of harmony or discord in our relationships.Non-violent communication invites the consciousness of interconnection – the awareness that we are all tethered by a flow of energy, which we overtly direct with our words.&nbsp;Once we recognize and become accountable for the energy we bring to the interconnected web of relationships, we may then bring a greater level of consciousness, or awareness, to the level of joy, harmony and authenticity that we experience in our relationships.If we are going to weave greater harmony with the words we offer, it is worth pausing for a moment before asking, “What is my intention in communicating?” For example, one intention might be to “offer another perspective” versus to “defend my actions”. Imagine that an intention is an energetic container in&nbsp;which thoughts, actions, and communication exchange all take place. Create an intention that invites the mutual experience of empathy.<hr>&nbsp;<hr>&nbsp;<h5 style="text-align:center;">Imagine that an intention is intended energy. What energy do you want to bring to your present conversation and interaction? What space can you hold to allow for the peaceful exchange of information? What feeling do you want to amplify in the exchange?</h5>&nbsp;<hr>&nbsp;<hr>Imagine that an intention is intended energy. What energy do you want to bring to your present conversation and interaction? What space can you hold to allow for the peaceful exchange of information? What feeling do you want to amplify in the exchange? The practice of experiencing life as interconnected energy begins to build a deeper awareness of our emotional state and the cognition structures that shape our communication experience. We each live in our own reality, shaped by our consciousness – the degree to which we’re aware of our awareness. As we build the muscle of intention, we naturally open the aperture to greater compassion.We are wired as humans to be empathic, to be sensitive to the energy of emotion. In relationships, we are satisfying core human needs, such as wanting to belong, to be seen, to be heard and to matter. We want to be understood, and the bridge between our inner and outer world is communication, both verbal and nonverbal. To offer empathy is to take the time to connect with what we and the other person are feeling – our internal state – what we and the other are needing, and the qualities of life that we are seeking.For example, in a heated conversation, you could say, “I really sense that you’re frustrated about this. Is that what you’re feeling? I imagine some clarity and support may be helpful?” Empathy is a process. It’s an energy exchange that often goes back and forth with the intention of connection, and this naturally builds harmony.As society grows in complexity and diversity of thought, so must our empathy – our ability to harmonize energy and information. Empathy is about ‘vibing with’, literally resonating without judgment or resistance in order to allow the energy to flow. And naturally tension releases. We feel better. We breathe a sigh of relief when we connect with what we’re feeling. We name it. We explore it. We release it. Empathy requires suspending our meaning-making to be present to what’s being expressed within ourselves or another. Empathy is the back-and-forth of exploration, to uncover the emotion that is unresolved.It is easy to fall into ‘scripts’ with the people closest to us. What we say, how we say it and when we say it takes shape into patterns. There is a comfort in predictability, like the brief exchanges in the morning family ritual. However, as we grow as individuals in self-awareness, our intimate relationships often need to evolve along with us. In seeking to express deeper levels of our authentic self, we can break old expectations and patterns of communication by first being present. Check in to the conversation. Check in to the relationship.We measure so many things in our lives, and we know our bank account balance at the end of each day. Why don’t we measure the levels of joy and authenticity in our relationships and get real with that balance? We can break the cycle of limiting patterns or old cycles of expectations by being present, conscious and real to the people in our lives. Disrupt established scripts by changing the typical dialogue exchange. Talk about a new topic. Tell them how your day really was. It really is as simple as speaking from the heart. If we want to break the patterns that limit us in any way, simply speak from the heart and then keep responding from the heart.Mobile devices and Artificial Intelligence (AI) technology are constantly shifting the landscape of communication. Something surprising that I’m noticing is the acceleration of ideas through the collective consciousness as a result of technology. As we allow ourselves to be constantly tethered to the collective web of global consciousness through communication devices, we are deprived of the quiet stillness of our own inner intuitive intelligence. With today’s technology, our individual brains are like computers wirelessly connected to a master computer (AI) that gives us a constant drip of news and noise with some bits of quality communication to keep us coming back for more. We are losing the connection with ourselves. Our inner dialogue is being shaped by implanted narratives from an ‘information pusher’ in the palm of the hand.We can wisely navigate the influences of television and media by first being aware of their presence and influence in our lives. The more we are aware of the influence, the more we can navigate and avoid their impact. I would suggest setting up simple systems to control your exposure to television and other media.How do you receive the news headlines on your mobile device? Do you receive and react to alerts? Turn off the alerts. Skim the headlines once at the beginning and once at the end of the day. Only read select articles that enrich your understanding of yourself and the affairs of the world. Own the energy you allow in your space versus being a victim of what you are exposed to.<hr>&nbsp;<hr>&nbsp;<h5 style="text-align:center;">We are vibrational beings affecting a web of energy with our presence, intentions, and communication. Thus, the energy, the information, we consume can be as healthy or toxic as the food we eat.</h5>&nbsp;<hr>&nbsp;<hr>We are vibrational beings affecting a web of energy with our presence, intentions, and communication. Thus, the energy, the information, we consume can be as healthy or toxic as the food we eat. And this energy influences our capacity to bring harmony and presence to our communication. How does it feel to consume the news headlines on your mobile device? Positive headlines may uplift us while negative headlines may leave us feeling hopeless. How do we carry this energy into our next conversation and interaction? Life is an ebb and flow of vibrational energy. And the more accountable we become to the energy we take in, the more authentic we may become in the energy we express in communication.<hr>&nbsp;<hr>&nbsp;<h4 style="text-align:center;">Article by DARSHANA&nbsp;PATEL Title illustration by YOUHEUM SON</h4>&nbsp;<hr>

Weaving harmony

Darshini Dalwadi Patel is a textile designer who trained at the National Institute of Design, India. Her passion for observation and documentation, especially of nature, has culminated in a series of tactile and experiential artworks where textile has become her canvas, transforming spaces and engaging viewers.

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Darshini Patel

<h3 style="text-align:center;">Weaving the Essence of Nature</h3><h4 style="text-align:justify;">ANANYA PATEL profiles textile artist DARSHINI PATEL, exploring her meditative weaving process and the nature-inspired textiles she creates.</h4>Darshini Patel describes her entire process as a textile artist, especially her work with a loom, as a form of <a href="https://heartfulness.org/magazine/love-and-meditation" target="_blank" rel="noopener noreferrer">meditation</a>.“It is done slowly and gradually, step by step, and it is very meditative for me,” Darshini explains.With painstaking precision, she works her material into specified shapes, which she weaves together with jute, wool, and other organic fibers, on a large loom. She then shapes these woven pieces into organic creations that evoke natural forms and unique textures. “My concept is to document how nature evolves. The process is&nbsp;very observational, exploring how slowly and gradually profound changes in nature occur, and I try to incorporate this into my work. That is my&nbsp;inspiration.”&nbsp;<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/rooted_in_thread4_ac82062a55.webp" alt="rooted-in-thread4.webp"></figure>&nbsp;Her creative process starts in two dimensions. “I’ll start the concept using ink and paper, using a pencil to sketch the kind of shape I’m looking for based on my research. And then, slowly and gradually, I move towards the technique, considering what kind of technique will work best with the particular work and what material to use. If I want stiffness in the structure, I pick jute or wool for the warp and the weft. This way, I can get the shape I want.”&nbsp;<figure class="image image_resized" style="width:75%;"><img src="https://cdn-prod-static.heartfulness.org/rooted_in_thread6_da23d0afc0.webp" alt="rooted-in-thread6.webp"></figure>&nbsp;<figure class="image image_resized" style="width:75%;"><img src="https://cdn-prod-static.heartfulness.org/rooted_in_thread5_b58c48644b.webp" alt="rooted-in-thread5.webp"></figure>&nbsp;Darshini then moves on to the loom, which she has customized over time to suit her practice and needs. “I wanted a bigger loom, so the big one is seven feet wide, but the mechanism is the same; I wanted it sturdier, so I used teak wood instead of pine or mango wood, and I made the seat deeper because I spend two or three hours at a time working at the loom. The big one has four shafts, and the smaller loom has twelve shafts, which helps me experiment and explore different outcomes.”The slow, repetitive movements on the loom have helped Darshini grow her practice in textile art. Her expertise with textiles, particularly with handlooms, has allowed her to innovate with varied sizes, shapes, and materials over the past decade. “Earlier, I had a smaller loom, and slowly and gradually I moved towards the bigger one. It’s like mathematics, quite technical, and I learned it from scratch, from thread to fabric,” Darshini shares.&nbsp;<img src="https://cdn-prod-static.heartfulness.org/rooted_in_thread8_7a065b2576.webp" alt="rooted-in-thread8.webp"><hr><h4 style="text-align:center;">“It is done slowly and gradually, step by step, and it is very meditative for me,” Darshini explains.</h4><hr>Darshini’s recent series examines coral formations and the widespread bleaching of <a href="https://heartfulness.org/magazine/darshini-patel-textile-art-meditative-weaving" target="_blank" rel="noopener noreferrer">coral reefs</a> over time. This concept was deeply explored in her most recent residency. “I documented a lily pond daily—one day it’s crowded with plants and the next day, it changed because the gardener had cleaned it up. So, in one series, I have represented this evolving nature using the textile medium and the loom. My work is deeply rooted in&nbsp;observation.”&nbsp;<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/rooted_in_thread10_c4b68e3d6d.webp" alt="rooted-in-thread10.webp"></figure>&nbsp;Darshini prefers to use industrial waste in her creations, particularly compressed felt and soft felt from local factories. “This material is great because it doesn’t fray at the edges, there aren’t fibers coming out, and I’m able to cut out different shapes.” Darshini is on the lookout for additional sources of waste, aiming to incorporate organic fibers such as cotton and linen. “When you’re dealing with waste material, there are limitations. You don’t get specific colors. You work with what you get. I’ll introduce the color eventually once I have researched enough, but I won’t use synthetic dye. I’ll only use natural dyes or eco print. But again, my entire concept is evolving nature. So I won’t pluck the flowers and leaves. Whatever has fallen on the ground, I’ll collect it and use it. And then there are onion skins, vegetable waste, and beetroot.”&nbsp;<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/rooted_in_thread7_772b14d2af.webp" alt="rooted-in-thread7.webp"></figure><hr><h4 style="text-align:center;">”My work is deeply rooted in&nbsp;observation.”</h4><hr>In keeping with her work, Darshini’s practice is also deeply organic and committed to the creative process. At any given time, she has about two or three works in progress. “Some of it is a repetitive process, and that way it’s very homogeneous, the shape and everything. However, I enjoy the entire process. It’s very meditative. It takes me four or five months to complete something that is, say, 10’ x 6’. Finishing the sides once it’s off the loom also takes time. And then I start crumpling it, shaping it to get the result I’m looking for according to my concept.”&nbsp;<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/rooted_in_thread9_f2571531e9.webp" alt="rooted-in-thread9.webp"></figure>&nbsp;Darshini is working on expanding her practice by researching the incorporation of color, movement, and scale in her new pieces. While she works towards exhibiting her work in shows, she also creates commissions for art lovers and works with international clients to develop textiles for furnishing and commercial use.You can learn more about Darshini and her work <a href="https://www.instagram.com/darshinidalwadi.studio/" target="_blank" rel="noopener noreferrer">here</a>.&nbsp;<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/rooted_in_thread2_0e8382dd7a.webp" alt="rooted-in-thread2.webp"></figure>

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