Kumaresh is widely regarded in Indian classical music for his collaborative project with his brother, Ganesh. They have captivated worldwide audiences for over four decades with their remarkable creativity and technique steeped in Carnatic traditions. Their music is international and their communication through music crosses all boundaries.&nbsp;

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Kumaresh Rajagopalan

<h4 style="text-align:justify;">KUMARESH RAJAGOPALAN performed at the Global Spirituality Mahotsav, along with Shankar Mahadevan and Shashank Subramanyam, and here he speaks about music and how it unites us.</h4>&nbsp;It is so important to show the world the beauty of being spiritual, and of our country being spiritual by nature. Being spiritual can take away the differences, take away the violence between people, and bring everyone together in this divided world.And music is one element that brings all of us together. It is beyond meaning. It is beyond division. It is beyond race and religion. Just like you cannot see the Divine, you cannot see music. You can only perceive the Divine, and you can only perceive and experience music. You cannot grasp the Divine, and you cannot grasp music in your fingers. The Divine is beyond; it’s not the earth, nor the wind, nor the air, nor the fire. Music is also none of these. So it is good fortune that we have the ability to connect to that soundscape. And the Divine is using us as a channel to express that sound, which evokes a lot of different emotions in people. So we feel blessed, so honored to be part of this very unique spiritual program.The source of sound, the source of music, is the aural and visual reflection of silence. Music is an aural medium, but when we sing a song, there are words. So the words bring out the visual element. If you take the melody without the words, it is just an aural experience. Beneath that, where does it come from? Silence. To be silent is very important, to be silent within, so that we can grasp the nuance of that sound.Each swara (note) is connected to each chakra in our body. The seven notes, sa re ga ma pa dha ni, are connected with the seven chakras, from Muladhara to Sahastra Dal Kamal. So, it is a beautiful journey. We are so fortunate that we are able to embark on that journey to unravel the mysteries of sound, the mysteries of what is music. It's a kaleidoscopic reflection of Om. The seven swaras are the kaleidoscopic reflection of all. And we are able to connect to that and sit in silence and then let the music happen. It’s beautiful.It is very important to be spiritual. I would say natural rather than spiritual, because that’s our natural state, to be musical; all of us are musical in our own way. The music has an impact on us. Some people are able to experience music, some are able to express music, some are able to find joy in music, some are able to create music. It’s all each person’s connection to that beautiful source. Like a Wi Fi connection, those who can access the network feel blessed.I play my violin, and people say it is good. I don’t know. What makes it likeable? It is what is called the Divine, and a blessing. So I cannot thank my guru, my parents, my spiritual gurus enough for their guidance. I’m ever grateful.Music is such an important part of my family. My brother and my wife are absolutely phenomenal musicians. The conversation helps us all a lot to give different perspectives. The beauty is this: when our father guided both my brother and me, he never wanted us to follow one path. He wanted us to find our own identity so that we could identify with our own sound, our own philosophy. “What do you want to convey through your music? There is a lot of information given by great saints, great spiritual gurus, great musicians, but what do you have to say? Each of you should have a story to tell, it should not be the same.” That is the guidance he gave us.And my wife has a totally different thought process. So the conversation enhances my experience, my expression, my understanding. I love being a student of music, as it unravels so many beautiful things.<hr><h4 style="text-align:center;">Each swara (note) is connected to each chakra in our body.&nbsp; The seven notes, sa re ga ma pa dha ni,&nbsp; are connected with the seven chakras,&nbsp; from Muladhara to Sahastra Dal Kamal. So, it is a beautiful journey.&nbsp;</h4><hr><figure class="image image_resized" style="width:50%;"><img src="https://cdn-prod-static.heartfulness.org/mysteries_of_music2_5ae8de7124.webp" alt="mysteries-of-music2.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_mysteries_of_music2_5ae8de7124.webp 145w,https://cdn-prod-static.heartfulness.org/large_mysteries_of_music2_5ae8de7124.webp 600w,https://cdn-prod-static.heartfulness.org/mysteries_of_music2_5ae8de7124.webp 600w," sizes="100vw"></figure>While playing with other musicians, it’s just like having a conversation. We are talking; you ask me something, I tell you something, and we carry the conversation forward. So, for an ensemble to happen, it is very important to understand the personalities. When somebody sings, or somebody creates art (music is an art), it is their personality that is being expressed. When we understand the personalities, it becomes that much more comfortable to communicate through music. We seek to speak the same language, sapt swara, so it should work. As long as we complement each other, as long as there is no competition, it’s beautiful.The beauty is the way our rishis have set it up to have a direct reflection on life. To understand something in life, you need discipline and freedom in your thought process. Similarly, in music, you need discipline and freedom, the freedom is a melody, the discipline is a thought. Only if you have freedom with discipline will you be able to express things in an expanded manner. With freedom in thought, then the discipline of the subject takes you deeper to get an expanded idea of what it is. What are the different things you understand from the depth of that subject? What is your inner impression? How can you say it better than previously, because music changes with each generation. What we play now is totally different from what was played forty to fifty years ago. Fifty years on, it will be a different sound altogether, because the impression of the social and economic goes in and comes out as sound. The more tapasya you do, the more disciplined you are, the better you will express.For example, the South Indian Manodharma is an improvised form of Carnatic music that uses the discipline of the raga, the melodic composition, and the tala, the rhythmic composition, as a framework in which to allow freedom. The same principle applies in both Carnatic and Hindustani ragas. It’s a beautiful parallel between life and music.You create within the freedom that is given to you. It is like creating your own identity, creating your own thoughts, your own way of life, which can be different from everybody else, while the social structure, the framework is the same. You have to work within that framework. Raga and tala is the same; the same Raga Bageshree is played differently by each musician, but the core structure of the raga cannot change.And in this time of incredible change, music is always in safe hands. We are talking about the Divine. There’s always somebody who will take it up and bring about a larger picture for their generation to look up to. As long as humankind is there, music is there.Experiencing music within is the best music you can ever hear. It’s like this: There are so many things you can think, but you can’t say everything when you start talking. The thought process changes completely. Similarly, when you listen to music in silence, unheard melodies are the best.&nbsp;

The mysteries of music

Music brings us together

Kunal is a clinician in the field of infectious diseases in Dayton, Ohio. He is also medical director of employee health for Kettering Health Network and director of the antimicrobial stewardship program at So in Medical Center. He is involved in research projects on the effect of Heartfulness Meditation on lifestyle.

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Kunal Desai

<h4>KUNAL DESAI is
 an infectious diseases clinician from Ohio, whose research highlights the relationship between gut microbes and
 health. He explores how an imbalanced gut microbiome can affect our immune system, leaving us vulnerable to disease
 – physical and mental. Inner harmony is key, he suggests, and meditation can help us achieve It.</h4>

<hr class="vertical-space1" />


 Various events and life experiences teach us and help us evolve, if we accept
 them with an open heart and a contemplative mind. All of us have experienced
 how a subtle single-celled microbe can influence the entire humanity
 –Covid-19. The pandemic not only impacted our physical health; it tested our
 mental strength and well-being. We clearly noticed a significant rise in
 mental health problems during and after the pandemic. As an infectious
 diseases specialist and a seeker embarking on a spiritual journey, I witnessed
 this pandemic unfolding from a different vantage point. It led me to an
 obvious question: what can we learn from this experience? What message does
 this subtle microbe have for us?



 Let us first explore some science! We may not like microbes, but we are home
 to millions of them, primarily in the gut, known as the gut microbiome. Many
 chronic lifestyle diseases, including cardiovascular disease, diabetes, and
 obesity, are considered risk factors for severe infections such as
 Covid-19,and studies have shown a clear link between these health problems and
 a disturbance in homeostasis among gut microbes, defined as dysbiosis.1
 It can be understood simply as a “subtle disturbance in a harmonious
 relationship among widely diverse colonies of microbes.” Have you ever had a
 nervous stomach when you were stressed or anxious? We have all experienced how
 our mental state impacts our gut at one time or another. In fact,
 psychological stress is considered to be one of the most common causes of gut
 dysbiosis. Research has now described a link between the gut microbiome and
 mental health problems in the context of the Gut-Microbiome-Brain axis.2
 The millions of microbes present within us seem to react subtly to our
 thoughts and emotions, positively or negatively, resulting in significant
 physiological and immunological changes. These changes influence mental and
 physical health.


<hr class="vertical-space1" />

<hr />

<h4 class="has-text-align-center">
 The millions of microbes
 present within us seem to react subtly to
 our thoughts and emotions, positively or negatively, resulting in
 significant physiological and immunological changes. These changes
 influence mental and physical health.
</h4>

<hr />

<hr class="vertical-space1" />


 When we carefully observe the spectrum of Covid-19 infections, we see that the
 degree of immune response to the virus determines the severity of the illness
 to a large extent. Studies have shown that gut dysbiosis contributes to a
 dysregulated immune response to Covid-19.2 An optimal immune
 response is vital in fighting such infections with or without vaccines. Based
 on scientific evidence, we can deduce that pre-illness health status and
 stress, and the anxiety associated with the disease play a considerable role
 in the outcome of many illnesses.



 So, how does this science help us? What is the message from the Covid-19
 microbe? Unexpected events, illnesses, and difficulties, small or big, are
 inevitable. In his book, As a Man Thinketh, James Allen explains,
 “Anxiety quickly demoralizes the whole body, and lays it open to the entrance
 of disease.” We can certainly strive to improve our response to such
 challenges.



 Entrepreneur and author Jack Canfield gives us a simple equation: Event +
 Response= Outcome.



 Psychological and emotional well-being are not only vital in maintaining good
 health, but also impact the outcome of an unexpected physical alignment. It is
 only wise to learn techniques to maintain emotional balance as a caregiver or
 patient. An inner state of balance and harmony is a hallmark of our
 psychological and emotional well-being.



 The simple practice of Heartfulness Meditation has helped me maintain this
 inner state of balance during both challenging and good times. It allows me to
 access inner resources to cultivate poise, leading to calm amidst crisis and
 chaos. Don’t we all seek such a state of mind?



 We conducted a study during the Covid-19 pandemic where we assessed the
 effects of an 8-week Heartfulness Meditation practice on psychological
 well-being, as measured by the level of stress, sleep quality, and subjective
 experiences.3 Interestingly, when we asked how worried the
 participants were about acquiring Covid themselves or in their families during
 the study period, no change was noted during the 8 weeks. We did observe,
 however, a significant stress reduction and improved sleep quality.
 Participants were also able to cultivate inner peace and resilience. Only a
 few weeks of Heartfulness practice helped to change the “R = Response” to the
 event or crisis.&nbsp;


<hr class="vertical-space1" />

<hr />

<h4 class="has-text-align-center">
 An inner state of balance
 and harmony is a hallmark of our
 psychological and emotional well-being.
</h4>

<hr />

<hr class="vertical-space1" />

<div>
 <figure>
 <img decoding="async" width="600" height="821" alt="" class="mx-auto d-block lazyload has-img-center"
 src="https://cdn-prod-static.heartfulness.org/message_from_microbe2_29d51f3c30.jpg?updated_at=2023-04-13T04:20:18.019Z" />
 </figure>
</div>

<hr class="vertical-space1" />


 Some of us from a purely scientific background may question contemplative
 practices like meditation. The word “yoga” is often misunderstood to mean
 physical exercises, whereas yoga truly means the union with the higher self.
 Heartfulness incorporates all eight limbs of Ashtanga Yoga, but unlike many
 yoga traditions, it starts with the contemplative practices first – the sixth,
 seventh, and eighth limbs, Dharana, Dhyana, and Samadhi.4
 Science helps us understand that the practice of meditation is not merely for
 spiritual pursuit. It impacts all aspects of human well-being, including
 psychological and physical. This pursuit of inner balance and harmony is
 possible through simple practices that are practical in everyone’s daily
 routine, regardless of vocation. A virus, considered an enemy, and the
 millions of microbes living within us, seem to convey a subtle but profound
 message that humans must strive to seek inner balance and harmony. Future
 research may shed more light and bring an eclipse of science and spirituality.
 In the meantime, we have enough reasons to embrace yogic practices like
 Heartfulness, that bring us inner harmony and health.



 References


<ol class="has-text-color" style="color: #57697d">
 <li>
 Cuevas-Sierra, A.,et. al., 2019. Diet, Gut Microbiota, and Obesity: Links
 with Host Genetics and Epigenetics and Potential Applications. In:
 Advances in Nutrition. Vol. 10. Oxford University Press. S17-S30.
 doi:10.1093/advances/nmy078
 </li>
 <li>
 Rieder, R., et. al., 2017. Microbes and mental health: A review.
 Brain Behav Immun. 66:9-17. doi:10.1016/j.bbi.2017.01.016
 </li>
 <li>
 Desai, K. et. al., 2021. Impact of virtual heartfulness meditation program
 on stress, quality of sleep, and psychological wellbeing during the covid-19
 pandemic: A mixed-method study. Int J Environ Res Public Health.
 18(21). doi:10.3390/ijerph182111114
 </li>
 <li>
 van’t Westeinde, A. and K.D. Patel, 2022. Heartfulness Meditation: A Yogic
 and Neuroscientific Perspective. Front Psychol. 13(May).
 doi:10.3389/fpsyg.2022.806131
 </li>
</ol>

Message from a microbe

Kung Fu Panda

Loneliness

Kyle has been a prolific guest speaker, inspiring audiences with his unique blend of comedy and transformation. In addition to leading his own Evolving Out Loud events, he has spoken with Eckhart Tolle, Jim Carrey, Michael Beckwith, Louis CK, Tony Robbins, Deepak Chopra, Mary Morrisey and David Wolfe, among others. He was previously a headlining comedian and has appeared often in TV and movies. He will soon be in print as well with Beyond Word Publishing.

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Kyle Cease

Kyle is a board certified nurse practitioner with focus in Cardiovascular and Palliative Care. She is also a Heartfulness practitioner and trainer.&nbsp;

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Kyle Rajagopalan

<h4 style="text-align:justify;">SANJAY RAJAGOPALAN and KYLE RAJAGOPALAN of the Harrington Heart and Vascular Institute, University Hospitals, Case Western Reserve School of Medicine, Cleveland OH, USA, have been exploring the interface between cardiology and the spiritual understanding of the heart’s role in our lives. They bridge the ancient and the modern scientific in a way that can revolutionize the lives and work of medical professionals.</h4>&nbsp;For a long time, scientists thought emotions and feelings came only from the brain. But they now know that the heart plays a big role, too. This new understanding could change the way we think about emotions and consciousness, seeing the heart not just as a symbol, but as an organ that directly influences how we feel. This idea places the heart at the center of empathy, compassion, and love, which can be viewed as our deeper awareness of feelings.An ancient Sanskrit hymn called the Narayana Suktam, which dates back over 7,000 years, describes the heart as the gateway to awareness. In one verse, the heart’s location is described as “below the Adam’s apple, a hand’s width above the navel, shining brightly like a great home, surrounded by garlands of flames.”1 The next verse speaks of the heart’s connection to the nervous system, describing it as “encircled by nerves, with a lotus-shaped bud pointing downward, holding a subtle space inside where the foundation of everything exists.” This hymn offers a unique view of the heart, blending both its physical location and its spiritual significance with the nervous system.The connection between the heart and the brain has evolved significantly since the ideas of French physician Claude Bernard, who highlighted their relationship in 1865.2 While he acknowledged the heart's role in emotions, he believed it was secondary to the brain’s influence. Bernard suggested that when our brain perceives external stimuli, it triggers physiological changes in the heart—like an increased heart rate—through neural connections. This change in heart function, in turn, helps us become aware of our emotions, such as anxiety or fear. For instance, imagine walking alone at night and hearing a sudden noise. You are startled and your heart might race in response to rapid reflexive neural connections between the brain and heart, often before you even consciously register fear. This demonstrates how the heart’s physiological pumping response, while secondary to “fast” responses to stimuli from the brain, may precede and influence our emotional awareness of a physiological state.<hr><h4 style="text-align:center;">This demonstrates how the heart’s physiological pumping response, while secondary to “fast” responses&nbsp; to stimuli from the brain, may precede and influence our emotional awareness of a physiological state.</h4><hr>Today, the medical understanding of the heart is far more sophisticated. We now see it as more than just a pump; it’s a complex, well-connected organ with its own nervous system. A bi-directional communication between the heart and brain creates a seamless integration of emotions and physiological responses.3 In many cases, signals emanating from the heart precede that of the brain and also override them. For example, proteins and other molecules released by the heart secondarily influence brain activity.4Think about the feeling of warmth and openness you experience when you see a loved one. This sensation, often felt in the chest area, might be the heart’s way of communicating feelings of love and connection to the brain. This sensation may be more than just a psychological response; it could be rooted and originate in the heart itself. While the brain processes and interprets these feelings, the heart plays a vital role in generating them. This shift in understanding highlights the heart’s importance in our emotional lives, suggesting that our feelings may be more heart-centered than we previously thought.Heartfulness offers a fascinating perspective on the connection between our thoughts and feelings, blending ancient wisdom with modern understanding.5 In spiritual terms, chakras are energy centers in our body that influence our spiritual energy. In the Heartfulness tradition, there are 16 chakras—3 lower chakras, 5 chakras in the Heart Region, 7 chakras associated with the Mind Region, and 1 chakra beyond the heart and mind, known as the Central Region.The relationship between the heart and mind helps explain how our thoughts can affect our feelings. It’s believed that our thoughts start from a deep inner space (sometimes called the “chit lake or consciousness lake”), located near the forehead, and then travel down to connect with the chakras in the Heart.6<hr><h4 style="text-align:center;">Many spiritual traditions suggest that&nbsp; we should pause, feel with our heart,&nbsp; then think before reacting.&nbsp; This heart-centered approach allows us to bypass&nbsp; quick judgments and automatic responses shaped by our past. Instead of reacting from a place of fear or pain,&nbsp; we can respond with greater empathy and understanding.</h4><hr>This flow of thoughts from the mind can sometimes counter-intuitively disrupt our ability to truly feel, as the judgment or analysis of a situation may sometimes precede feeling. Consider a time when you reacted impulsively to a stressful situation, perhaps saying something you later regretted. By pausing to connect with your heart, you might have responded with more empathy and understanding.These insights can help us cultivate heart-based feelings like compassion and empathy in our interactions with others. When we face stressful situations—especially those that trigger painful memories or strong emotions—it’s common to react automatically, based on past experiences. However, by first connecting with our heart in the moment, we can change how we respond.Many spiritual traditions suggest that we should pause, feel with our heart, then think before reacting. This heart-centered approach allows us to bypass quick judgments and automatic responses shaped by our past. Instead of reacting from a place of fear or pain, we can respond with greater empathy and understanding.By entering this “subtle space” of the heart, we tap into a deeper awareness that connects us to others and to universal consciousness. This practice enhances relationships and promotes personal growth and healing. Ultimately, it teaches us that, even in challenging moments, we have the power to choose compassion over reactivity.&nbsp;<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/beyond_the_beat2_318c05cb3a.webp" alt="beyond-the-beat2.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_beyond_the_beat2_318c05cb3a.webp 117w,https://cdn-prod-static.heartfulness.org/small_beyond_the_beat2_318c05cb3a.webp 375w,https://cdn-prod-static.heartfulness.org/medium_beyond_the_beat2_318c05cb3a.webp 562w," sizes="100vw"></figure><hr><h4 style="text-align:center;">By entering this “subtle space” of the heart,&nbsp; we tap into a deeper awareness that connects us to others and to universal consciousness.</h4><hr>For many <a href="https://heartfulness.org/in-en/wellness-retreats" target="_blank" rel="noopener noreferrer">healthcare</a> providers, especially those facing life-and-death situations, showing empathy and compassion is essential. However, the prevailing tendency to view patients primarily as clinical cases can create a disconnect between the heart and the mind. Relying solely on analytical thinking often limits the compassion and empathy that patients truly seek.Incorporating heart-centered skills into every physician’s toolkit can bridge the gap between clinical analysis and <a href="https://heartfulness.org/magazine/silence-and-compassion" target="_blank" rel="noopener noreferrer">compassionate care</a>. This approach not only improves patient experience but also promotes a more holistic understanding of health, ultimately enriching both the caregiver’s and the patient’s experience.For clinicians, integrating heart-centered attention into their practice may require effort and practice, but the benefits are significant. When we engage our hearts, it can provoke the right thoughts. By allowing our feelings to guide our thoughts, we can produce more compassionate and relevant responses.<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/beyond_the_beat3_105099d14a.webp" alt="beyond-the-beat3.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_beyond_the_beat3_105099d14a.webp 208w,https://cdn-prod-static.heartfulness.org/small_beyond_the_beat3_105099d14a.webp 500w,https://cdn-prod-static.heartfulness.org/medium_beyond_the_beat3_105099d14a.webp 750w," sizes="100vw"></figure><hr><h4 style="text-align:center;">When we engage our hearts,&nbsp; it can provoke the right thoughts.&nbsp; By allowing our feelings to guide our thoughts,&nbsp; we can produce more compassionate&nbsp; and relevant responses.</h4><hr>Taking a moment to pause and approach patient interactions with a heart-centered mindset can transform the encounter into a deeply healing experience. Patients often pick up on these heart-centered vibes, as they are particularly attuned to the emotional frequencies emanating from their caregivers. This connection fosters trust and strengthens the doctor-patient relationship.Over time, for caregivers, a heart-centered approach can become a form of practice or “sadhana,” leading to higher levels of conscious action. Just as a skilled musician harmonizes different notes to create beautiful music, a heart-centered approach harmonizes our thoughts and feelings, leading to a more fulfilling and compassionate life.<h4 style="text-align:justify;">References</h4><ol style="list-style-type:decimal;"><li>Narayana sukta [Internet]. Wikipedia 2024 [cited 2024 Jun 26]; available from <a href="https://en.wikipedia.org/w/index.php?title=Narayana_sukta&amp;oldid=1217270843">https://en.wikipedia.org/w/index.php?title=Narayana_sukta&amp;oldid=1217270843</a></li><li>Bernard C. Lecture on the physiology of the heart and its connections with the brain, delivered at the Sorbonne, the 27th March, 1865. Tr. by J. S. Morel. [Internet]. Savannah, Purse; 1867 [cited 2024 Jun 26]. Available from: <a href="http://archive.org/details/39002086349314.med.yale.edu.">http://archive.org/details/39002086349314.med.yale.edu.</a></li><li>Giannino G. et al., 2024. The Intrinsic Cardiac Nervous System: From Pathophysiology to Therapeutic Implications. Biology 13:105.</li><li>Daniele G. et al., 2020. Heart and Brain: Complex Relationships for Left Ventricular Dysfunction. Curr Cardiol Rep. 22:72.</li><li>Patel K.D., 2023. Spiritual Anatomy: Meditation, Chakras, and the Journey to the Center. Grand Central Publishing.</li><li>Patel K.D., 2023. The Eighth Chakra: Surrender, Spiritual Anatomy: Meditation, Chakras, and the Journey to the Center. Grand Central Publishing.</li></ol>

Beyond the beat

profile-image.png

Lady Bird Johnson

Lailah Gifty Akita

Your heart will guide

Universal consciousness

Giving

Lakshmi Gaddam

Guidance

Lalaji was born in 1873 in north India. He was the first Heartfulness Guide, as well as being a great sage and a spiritual scientist of the highest caliber. He was a family man of perfect human etiquette and civility. Lalaji rediscovered the ancient art of yogic Transmission, which is the specialty of Heartfulness. He thus revolutionized meditation so that all interested seekers can reach the highest approach. His discovery defines the modern era of spirituality.

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Lalaji

<h4>Back at the turn of the 20th century, the great yogi RAM CHANDRA
 (LALAJI) shared some tips about communication with his associates in a small town of
 northern India. Today these principles are even more relevant in corporate boardrooms, parliaments, universities and
 school classrooms the world over. Imagine if we could all follow this approach to communicating with others! The
 world would be transformed.</h4>
<hr class="vertical-space1">
The style of speech should be devoid of rise and fall in pitch. On the contrary, it
 should be like the divine current, flowing evenly since the beginning of creation. I had copied just that and
 innumerable are its benefits, beyond the possibility of narration. This is a philosophy, that when the flow of
 conversation proceeds in conformity with Reality, there develops a state of harmony between the two. Through that
 harmony, the divine way starts developing automatically. This results in effectiveness, as whatever is spoken goes
 on touching the hearts of others. In other words, a sort of relationship with the current of Reality is established.
 When a relationship is created, effectiveness has to be there. If we copy it, only those words will flow during
 conversation that are intended and are right.
To achieve this, we first of all try to remove the rise and fall in the voice while
 speaking, which is also called sharpness. This flow of speech will go on acquiring harmony with the current of
 Reality, to the extent that such a reduction is achieved progressively. By ‘sharpness’ I do not only imply anger,
 which is very heavy and should not be allowed at all in this context. What I mean is that the flow of speech should
 not carry any kind of weight in it. An illustration of this is a current of still air. It is very difficult to
 achieve, but everything is possible through sustained effort and courage, if the Grace of the Guru is there. The
 balanced condition of mind is an expression of the right attitude in all our activities, under varied circumstances.
 In a broad sense, it is the reflection of our character. It has a deep impact and a favourable influence on those
 people who are associated with us. It reveals itself in conversation, which can be either serious and long or light
 and short. Such conversation is devoid of excitement or any high-pitched emotional outburst, and devoid of any
 rapid, short-tempered and moody reaction. It is a prompt, methodical and civil expression of the self, and it is
 soft, cultured and smooth like the harmonious descent of Divine Grace.

<hr>

<h5 style="text-align: center;">The balanced condition of mind 
 is an expression of the right attitude 
 in all our activities, 
 under varied circumstances.
</h5>

<hr>

A person whose tongue is polite, civilized and cultured, has a large, pure and noble
 heart, and thus has a wide sway over the minds of others. The pure heart, in communion with the Base or the Source,
 pours itself forth naturally with nobility, magnanimity and love. It leaves an impression immediately, and
 progressively makes deep inroads and establishes itself in the minds of all. But ambiguity and indecision are not to
 be encouraged. A civil tongue is a prerequisite to achieve the goal of human life. A cultured tongue rules the
 kingdom of the heart. A polished tongue in discourse or conversation influences humanity and reigns supreme.
<img decoding="async" alt="Principles of Conversation" 
 class=" has-img-center lazyload "
 src="https://cdn-prod-static.heartfulness.org/Principles_of_Conversation2_3b3fe07e90.jpg?updated_at=2023-04-07T12:35:12.088Z">

Anger is a poison to spirituality. Unless we are free from this plague, moderation can
 never be obtained. The effect of anger is that the system becomes heavy and tension is produced. There will be
 continuous pressure on thought. This human frailty leads to loss of self-respect and individuality, and results in
 unhappiness. This does not allow the free and subtle current to enter; in other words it restrains the flow of
 Divine Grace. If anger is overcome, and a nasty and short temper is avoided, there is scope for the attainment of a
 balanced condition of the mind. The greater the control over it, the freer and more bounteous is the celestial gift.

<hr>
<h5 style="text-align: center;">A civil tongue is a prerequisite 
 to achieve the goal of human life. 
 A cultured tongue rules 
 the kingdom of the heart.
</h5>
<hr>
It is a pity that this important and essential principle of the use of the tongue in the
 inevitable and constant activity of man is often overlooked and neglected. It is also unfortunate if the Divine Guru
 is held responsible for any lapse. It is no doubt very difficult to control the mind.
To free ourselves from anger, we should think ourselves to be polite and humble. Nay, we
 should try to make ourselves such that the same color enters each and every part of the body. A cool and calm
 disposition alone is required for spirituality. The heart is so tender that it begins to droop even by the slightest
 circulation of wind.
When we rise to some height, lowness is also within our sight to the same extent. This
 is a secret of Nature. If, while remaining glued to the Master, we make high advancement and yet feel low, is this
 not a state? The cause of this I have just stated. Our passion should be: whatever is there is Thine! And when it is
 thus, where is the occasion for regret?
<hr>
<h5 style="text-align: center;">The technique of developing softness 
 is to create extreme humility in temperament, 
 so that it is filled with such a sentiment of love 
 as to have no inclination to 
 cause any hurt to anyone’s heart, 
 and the words are also such as not to 
 hurt anyone’s heart in the least.
</h5>
<hr>
When we are satiated with something, we no longer derive pleasure from it to the same
 degree as earlier. By and by we come to treat it as something ordinary. Just this is to be known as the state of
 regret or the fallen condition. Apart from that, lying low is better than a perch up. Herein lies devotion and
 therein rests the idea of perfection.
What more than this is there for me to tell? When we have lost all sense of our own
 significance, and are devoid of ego-consciousness in any form, direct or indirect, then whatever we do will be just
 what we ought to be doing. This condition, if bestowed by God, is the best of all conditions. Everyone ought to try
 to arrive at it.
The technique of developing softness is to create extreme humility in temperament, so
 that it is filled with such a sentiment of love as to have no inclination to cause any hurt to anyone’s heart, and
 the words are also such as not to hurt anyone’s heart in the least.
Excerpt from Complete Works of Ram Chandra,&nbsp;Vol. 4, 2018, Shri Ram
 Chandra Mission, India.&nbsp;
<hr>
<h4 style="text-align: center;">Article by RAM CHANDRA (LALAJI)</h4>
<hr>

Principles of conversation

Our heart

The soul of this world

This world is like our bodies

The kingdom of the heart

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Lao Tzu

Nature

The best type of leader

Have few desires

Dr. Otis is Professor of English at Emory University. Her research has been supported by MacArthur, Guggenheim, Fulbright, and Humboldt Fellowships. She is the author of non-fiction and fiction books, including Banned Emotions, Rethinking Thought, and The Memory Hive.

laura-otis.webp

Laura Otis

<h4 style="text-align:justify;">LAURA OTIS is a Professor of English at Emory University, Atlanta, Georgia. She integrates scientific and literary thinking, and is especially interested in multisensory imagery and emotions. Here she is interviewed by KASHISH KALWANI, a former student of Professor Otis, about the ethics of care.</h4>&nbsp;Q: Welcome, Professor Otis. Could you please share a little bit about your background and your interest in ethics and care?&nbsp;LO: At university, I studied biochemistry and neuroscience. Then I had a huge crisis, and ended up with a Ph.D. in comparative literature. So my research and teaching involve the intersection of literature and science. I became interested in caregiving because my mother developed early onset dementia in her early 60s, and that led to an interest in seeing how caregiving is represented in stories, novels, and plays, how people create narratives around caregiving, how realistic they are, and the ethics involved in representing caregiving. That’s what brought me to the course at Emory.Q: How do you find that literature and neuroscience have formed your understanding and approach to care and ethics, in academics and everyday life?LO: Literature and science evoke compassion in different ways. Science reminds us of what we all have in common. A lot of people in literary studies think that everything is influenced or even determined by culture and language, but when you think about how brains work, you realize that anyone’s brain can develop problems.&nbsp;As we age, we develop similar problems. Seeing the things that can go wrong with the human nervous system evokes tenderness in me. I realize how precious and beautiful it is, and want to take care of it, not abuse it. When I see someone who has trouble moving or thinking, I think that everything wrong with that person’s nervous system could go wrong with mine, or with anybody I know. Science is a reminder of what we have in common.&nbsp; Literature opens my mind to different ways of looking at care giving and understanding or experiencing disease that might not otherwise have occurred to me.Q: This conversation is especially relevant with climate change, wars, economic crises, homelessness, and more. In your opinion, what would be the key ethical responsibilities of leaders when it comes to caring for others, in community, organizational, and family settings?LO: First, make sure that you’re well informed, not just listening to yes-people. Nowadays, we have good information about how people are living in communities, involving feedback from the community groups. Be open and willing to listen to what’s happening.&nbsp;There are different political philosophies about how responsible leaders are for the welfare of others. There’s everything on the spectrum from every person for himself to the government’s responsibility for everyone. And I fall somewhere in the middle.&nbsp;Listen to people, and then be ready to muster government resources to help. It’s best and probably cheapest if done in a proactive way. Rather than waiting for the next hurricane or disaster, find out what caused so much suffering in the last disaster and keep it from happening again.Q: How do global issues such as climate change, inequality, and wars impact our ethical obligations toward care, both at an individual and collective level?LO: Countries that have contributed the most to global warming probably have a responsibility to help people who are suffering, like those whose countries are about to disappear because of rising sea levels, those who’ve had to leave their homes. Money is finite, and even rich countries may not have much money to spare. But they can take into consideration what’s going on.&nbsp;We can probably help more immigrants than we might believe. It’s not that we should open the border and let everyone come in, but we can invest more resources in processing people, evaluating whether they have a right to come.&nbsp;We need to do concrete things to help people who are affected by climate change and wars, rather than being reactive. How can we stop the causes? Can we move faster toward green energy?<hr><h4 style="text-align:center;">Literature opens my mind to different ways of looking at caregiving and understanding or experiencing disease that might &nbsp;not otherwise have occurred to me.</h4><hr>Q: Thank you for talking about the global scale. You said that your mother had dementia, so how did you approach her care while also dealing with your world and the world outside?LO: The worst time with dementia is when the patient is still trying to live the life they had before, not in an assisted living facility. Once the person is in an assisted living facility (if the family makes that choice), everything is easier. The transition time of deciding what we would do, where she would go to get the care she needed, coincided with me trying to get tenure in my academic career, which is when expectations are extremely high.&nbsp;<figure class="image image_resized" style="width:70.29%;"><img src="https://cdn-prod-static.heartfulness.org/taking_care2_4fc84437de.webp" alt="taking-care2.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_taking_care2_4fc84437de.webp 145w,https://cdn-prod-static.heartfulness.org/large_taking_care2_4fc84437de.webp 400w,https://cdn-prod-static.heartfulness.org/taking_care2_4fc84437de.webp 400w," sizes="100vw"></figure>&nbsp;You’re getting evaluated all the time. I was also in a psychologically abusive marriage and trying to leave. During that period, I thought very little about the world.I pulled back, so there’s a void in my knowledge of current events between 1993 and 1995. It’s a natural human response—you feel threatened, so you focus on yourself. But I don’t recommend that. The irony is that it may actually help to think beyond yourself. I know that now. I didn’t know that then.Q: What changes would you like to see in the way societies approach care?&nbsp;LO: No stigmas. No stigma for taking care of somebody yourself, no stigma in saying no. No stigma against quitting your job because you want to take care of your family. No stigma against deciding that your family member needs to live in an assisted care facility. Care choices should be open to whatever works best for the family.I would love to see the stigma taken away from assisted living, what used to be called nursing homes; no shame if a family chooses to do this because they can no longer provide the care.&nbsp;I’d like to see more affordable assisted living options. We need creativity to set that up because people are living longer, and they need care in the last part of their lives. It’s not something we can improvise.&nbsp;I feel sorry for people who don’t have the money for assisted living. They have to figure it out themselves. I’d like to see more social and government involvement in care and more affordable options.&nbsp;Q: So how do we take care of each other? How do we ask for help?&nbsp;LO: Start with the people nearest you and work outward. We learn how to treat others from our interactions with family and friends. And hopefully that knowledge continues to develop as we grow. Some people are better at it than others, but at any point in life we can learn how to treat other people. Build a network that grows ever outward. It’s most logical to start with your family and friends in your community, but don’t necessarily be satisfied with that. Keep expanding the circle.Q: I agree. It’s easier to ask someone how they would like to receive care than to ask for help ourselves, but we also need care. It’s tough because we’re raised to “have it together.” No one has time for our mess, everyone’s having a rough life, so we have to handle it on our own. We have to ask: How can I take care of myself?&nbsp;LO: That’s right. Also, I’d say, be careful asking people if they need anything, because you may not get an honest answer.&nbsp;<figure class="image image_resized" style="width:69.24%;"><img src="https://cdn-prod-static.heartfulness.org/taking_care3_32b617cdaa.webp" alt="taking-care3.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_taking_care3_32b617cdaa.webp 145w,https://cdn-prod-static.heartfulness.org/large_taking_care3_32b617cdaa.webp 400w,https://cdn-prod-static.heartfulness.org/taking_care3_32b617cdaa.webp 400w," sizes="100vw"></figure><hr><h4 style="text-align:center;">Care choices should be open to whatever works best for the family.&nbsp;</h4><hr>We can always take better care of each other. Where there are cultural forces involved, there’s a delicate balance. In America, the idea of taking care of each other is that we’re all supposed to take care of ourselves. Some people experience an offer of help as invasive or disrespectful. If someone suddenly wants to take care of them, even within a relationship, there may be conflict. They do not want to be taken care of. There can be exploitation, too. Some people expect to be taken care of, which is not good either. Be aware of the interpersonal and cultural forces that shape the issues around care. &nbsp;I confess, I don’t respond well when people try to take care of me. I find it disrespectful. But when I’ve needed help, it hasn’t bothered me at all. I’ve been grateful. I was in a traffic accident in 2000; I was riding my bike when a truck ran over my foot. People immediately stopped what they were doing to help, and I appreciated that; I had no problem.&nbsp;It’s difficult judging when to help. When I’ve seen other people in accidents, I’ve dropped what I was doing so I could help, because I appreciated what people did for me. But I’m also sensitive to people’s pride in their privacy. All you can do is give your best judgment.<hr><h4 style="text-align:center;">We can always take better care of each other. Where there are cultural forces involved, there’s a delicate balance.&nbsp;</h4><hr>Q: You are the author of many books. Has there been any ethical or moral dilemma that arose within the characters and themes of your books?LO: Probably all of them! The one that comes to mind is the most recent one, Banned Emotions. The first line of that book is, “What are the politics of telling people what to feel?” It grew out of a personal story. I’d had a bad breakup, and everybody had advice about what I should do. People were telling me what to feel and in what time frame, and it bothered me. Luckily, I thought outward, rather than just getting mad, and realized how much people try to control their emotions and dictate the emotions of others. The ethical dimension for me is: What right do I have to say what another person should be feeling? I haven’t experienced what they experienced.&nbsp;<figure class="image image_resized" style="width:70.98%;"><img src="https://cdn-prod-static.heartfulness.org/taking_care4_f666631059.webp" alt="taking-care4.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_taking_care4_f666631059.webp 145w,https://cdn-prod-static.heartfulness.org/large_taking_care4_f666631059.webp 400w,https://cdn-prod-static.heartfulness.org/taking_care4_f666631059.webp 400w," sizes="100vw"></figure>&nbsp;I wrote about patterns and emotions like long-term simmering anger, self-pity, envy, etc., which are socially discouraged. We’re not supposed to feel them, especially self-pity. Also, the advice not to feel those things doesn’t go equally to all; it tends to go toward the people who have the least power. Women have very often been told what they should and should not be feeling.<hr><h4 style="text-align:center;">It’s worthwhile paying attention to your own emotions because it helps you understand other people who are feeling similar emotions.</h4><hr>One example is, “Life is not fair.” Parents tell children, prison guards tell prisoners, teachers tell students; it doesn’t move the other way. I can’t imagine a kid telling her parents, “Life is not fair,” if something happens that the parent doesn’t like. It’s like that with emotions. “Oh, you’re wallowing in self-pity,” and the person may have a very good reason to feel sorry for themself, or to feel angry. When you feel that way, it’s because you’ve experienced injustice. When you tell people, “You have no right to feel sorry for yourself, you have no right to be angry over this, you need to have positive emotions,” what you’re really telling them is to suppress their anger at injustice.&nbsp;<figure class="image image_resized" style="width:70.94%;"><img src="https://cdn-prod-static.heartfulness.org/taking_care5_a6cf625c39.webp" alt="taking-care5.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_taking_care5_a6cf625c39.webp 145w,https://cdn-prod-static.heartfulness.org/large_taking_care5_a6cf625c39.webp 400w,https://cdn-prod-static.heartfulness.org/taking_care5_a6cf625c39.webp 400w," sizes="100vw"></figure>&nbsp;That’s not going to cause justice suddenly to bloom. It’s a kind of censorship, stopping critique. Sianne Ngai at the University of Chicago wrote a book called Ugly Feelings, and she said that if you’re telling people with less power that they’re not allowed to feel certain emotions, you’re preventing social critique.Q: That is so powerfulLO: It’s complicated because people on the other side will say, “Well, what good did self-pity ever do anyone?” But if nobody seems to be on your side, it’s reasonable to feel sorry for yourself and say, “I hurt. This isn’t fair.” These are reasonable things to think, as long as they’re healing you. You’re supposed to be moving forward, you’re not supposed to hold onto things. You’re supposed to let go and move on. And if it makes you feel sorry for yourself, it may actually help you to keep going. If you never get beyond the feeling of outrage, then that’s not going to do anybody any good. If it helps you to heal, though, then why not? We don’t have a right to tell people what they should be feeling to heal.It’s worthwhile paying attention to your own emotions because it helps you understand other people who are feeling similar emotions.Q: I guess that is how we take care of each other.&nbsp;

Are we taking care of each other?

<h4 style="text-align:justify;">Professor LAURA OTIS of Emory University shares with KASHISH KALWANI the list of books chosen for the course “Representation of Care in Literature,” and why those particular books are significant.</h4>Q: Welcome Professor Otis. In your course on how care is represented in literature, we discussed books like Klara and the Sun, Frankenstein, The Death of Ivan Ilyich, Beloved, and more. Each story presents a very unique perspective on ethics and care. I would like to know your thoughts on the themes in those books and why you chose them.LO: Professor Paul Wolpe and I put a lot of thought into the books, and there were many candidates that didn’t make it. The ones we chose were particularly good at representing different kinds of care, for example:<h4 style="text-align:justify;">Frankenstein by Mary Shelly</h4>We wanted to make sure we thought about care throughout the human lifespan. One dimension is parents caring for children… or not, which is what happens in Frankenstein, or failing to fulfill their responsibilities and care for their children. Frankenstein raises those questions so powerfully. You see all the rationalizations of someone who is running away from his responsibilities, and you keep wondering, “How can they think that way?”&nbsp;<h4 style="text-align:justify;">Florida by Lauren Groff</h4>I wanted to think about caregiving on a social level, not just one individual to another, not just within one family. I wanted us to read Lauren Groff’s stories, especially about homelessness in Florida. There is one about a female graduate student who ends up homeless; anyone can potentially become homeless with a certain combination of things going wrong in their life. Her story raised the issue of how we react when we come face-to-face with somebody who needs care in our community. What do we do? Is it something we should do personally, or is it something that should be done at a social level?The Death of Ivan Ilyich by Leo TolstoyWe wanted to look at the end of life. It was Professor Wolpe who chose The Death of Ivan Ilyich, which focuses on the very difficult transition of becoming someone who has to be taken care of. He has a servant who does most of the caring; it’s not really his family who does it.It’s What Indian Girls Do by Mary Rina ChittooranWe wanted to look at different cultures to show how very different the expectations are around caregiving. In It's What Indian Girls Do, a professor is taking care of her mother. She can’t eat right, and she doesn’t have time to sleep. I think it is her mother who says, “Well, that’s what Indian girls do.” That was the argument. There are cultures where, if you act like Frankenstein, or if you refuse to take care of your parents, you become a pariah. No one respects you. Then there are other cultures in which it is perfectly acceptable to look for a nursing home.Those are the different dimensions: beginning of life, end of life, different cultures, and then social level of care.

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