Rifa is a Year 12 student from London, who is passionate about creating space for young people to talk about their mental health. Her goals are to smash the stigma around mental challenges so they get the attention they deserve, and provide support.

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Rifa

<h4>RIFA is a Year 12 student based in London. Here, she talks about the struggles of insomnia, how it impacts her mental health, and the importance of asking for help.</h4>Insomnia is when you have trouble falling asleep or staying asleep, even when you want to. It can make you feel tired during the day, affect your mood, and make it hard to focus on things. It’s a sleep problem that messes up your energy. It feels like an unending night, a restless cycle from which you can’t break free. You are always stuck in a loop, where time stretches out and sleep slips away; the hours drag on, and the minutes seem to go nowhere.&nbsp;Your bed, once a place of comfort, becomes your grave in hell where you toss and turn, searching for that elusive rest. The nights blur into each other, like watercolors bleeding into a melancholic masterpiece; the first light of morning peeks through the curtains, bringing a mix of tiredness and frustration.&nbsp;Desperation clings to you like a layer of filth, a constant reminder of insomnia’s foul presence. The nights become a theater of despair, a grimy struggle for something that always remains just out of reach. It’s not a poetic dance with the night; it’s a repulsive crawl through the muck of sleeplessness, leaving you feeling drained and tainted. It’s hard to explain the feeling of being caught in this cycle. It’s like trying to grasp something just out of reach, always slipping through your fingers. You watch the clock tick by, knowing that sleep should come, but it stays just beyond your grasp. Even though the world wakes up, you’re still trapped in wakefulness, moving through the day in a haze of exhaustion, stranded in a fog of fatigue. It is a struggle to stay focused, to find energy, when sleep feels like a distant dream.However, insomnia isn’t just a solitary concern; it’s a thread that connects with various aspects of my well-being, creating a complex web of challenges that I’ve come to understand intimately. Among these threads is anxiety, a powerful force that shapes my nights and days in profound ways. Anxiety and insomnia, I’ve realized, have formed an alliance. They fuel each other’s fire. Sleeplessness intensifies the relentless chatter of anxious thoughts, while anxiety’s grip makes it almost impossible to find the serenity needed to slip into sleep’s embrace.&nbsp;Anxiety is a storm that brews within, churning up a whirlwind of worries and fears, the voice that never stops whispering doubts and uncertainties, even when the world is quiet. When insomnia joins forces with anxiety, the two amplify each other, creating a perfect storm of restlessness. Fueled by sleeplessness, anxiety gains strength as the night wears on. The more I struggle to sleep, the more anxious I become, creating a cruel loop that feeds on itself. The night is an arena where anxiety and insomnia wage a relentless war for dominance.Amid this ongoing battle, I’ve come to realize that seeking help is not a sign of weakness but an act of strength. Just as anxiety and insomnia form a formidable alliance, there is also strength in seeking support and understanding from those around me. Talking about my struggles has allowed me to connect with others who share similar experiences, remind me that I’m not alone in this fight, and know that I can reach out for help, whether it’s through therapy, lifestyle changes, or other strategies to improve my sleep and manage anxiety.&nbsp;<hr><h4 style="text-align:center;">Talking about my struggles has allowed me to&nbsp; connect with others who share similar experiences,&nbsp; remind me that I’m not alone in this fight,&nbsp; and know that I can reach out for help,&nbsp; whether it’s through therapy, lifestyle changes,&nbsp; or other strategies to improve my sleep and manage anxiety.&nbsp;</h4><hr>While the nights might still feel long and arduous, and the grip of anxiety might persist, there is a path forward – a journey toward better sleep, improved mental well-being, and a brighter outlook. It’s a journey I’m committed to undertaking, step by step, night by night, as I work to break free from the cycle and reclaim restful nights and peaceful days.

Insomnia

Rig Veda

Water

Riley Reign

<h4>RILEY REIGN shares some tips on how to find a spiritual practice that is right for you, and how to go deeper into it.</h4>Cultivating a spiritual practice is such a beautiful and personal experience, but even still it can sometimes become stagnant or stale. What are we to do when we want to take our <a href="https://heartfulness.org/magazine/love-and-remembrance" target="_blank" rel="noopener noreferrer">spiritual practice</a> to the next level? How are we supposed to go deeper into our own experience and the lessons we receive from life?Even in our personal-development and self-improvement soaked society, we sometimes come up against our own walls. The first step is to recognize the difference between a wall, a challenge to overcome, and comfort, a space of contentment. While there is nothing wrong with comfort, to live in that space for too long can create this stagnant energy.So, how can you break through the stagnancy and move into a flow of continuous growth?<img src="https://cdn-prod-static.heartfulness.org/deepen_your_practice2_min_aaef3cdbed.jpg?updated_at=2023-04-05T12:32:46.277Z"><h4>SURRENDER TO THE PROCESS</h4>I experienced this lesson in my own meditation practice. After going through a 10-day Vipassana retreat I thought I had gone the deepest I could have, and that I knew how to get back to that oceanic internal space whenever I really wanted to.<hr><h5 style="text-align:center;">Be intentional in everything that you do, especially in spirituality and exploring such a space. I have found that when I have a clear intention, and when I trust in that intention blossoming in its own perfect timing, I let go of that feeling to control or make a specific experience happen.</h5><hr>I spent a few days of my meditation practice trying and trying to make it happen, to take myself within as deeply as I could. The only result I got was a surface-level presence and destructive ego thoughts. This is where I found my shift. I could not try and make this happen, I could never force it. I had to let go just as much as I wanted to experience my internal energy.Surrender to the process and allow yourself to align with whatever experience you want to occur. Never try to force it or create it. This leads to the next principle.<h4 style="text-align:justify;">BE INTENTIONAL</h4>It is all about intention in this space, whether you are giving or receiving energy, whether you are teaching or learning, whether you are a curious beginner or a seasoned meditation practitioner, yogi, or intuitive. Be intentional in everything that you do, especially in spirituality and exploring such a space. I have found that when I have a clear intention, and when I trust in that intention blossoming in its own perfect timing, I let go of that feeling to control or make a specific experience happen.Be intentional with why you are beginning or continuing your practice.Be intentional in why you are trying out a new tool, practice, or technique.Be intentional in what experiences you’d like to try and live.Then surrender and allow the process, and the outcome of such experiences, to be what they will be.This practice of intention in itself will bleed into every other realm of your life and bring with it quite a bit of beauty, more kindness, more giving, more love, more understanding of others and so on.<h4 style="text-align:justify;">BE EXPERIMENTAL</h4>To me spirituality is about exploration and openness, which easily translates into experimentation.Try whatever techniques and tools you feel called to.Some may feel amazing and work wonders for your body, mind and soul, and others may not vibe with you well.Be playful with whatever you are interested in and inspired by, and when something doesn’t work quite right, move on.It may not be that it didn’t work or wasn’t right for you, it may be that it was not the right time for you and you may try something more than once.This experimental and open mindset and intention will open up opportunities for you to experience deeper realms of yourself and your being than you knew existed. It can also teach you what you are ready for, and what you’re not, which can be incredibly insightful as to where you may need to work a little harder to grow in that area of yourself.I hope these points of perspective and guidance carry you along your journey and into some beautiful depths with ease.All of my love to you, Namaste, Riley<hr><h4 style="text-align:center;">Article by RILEY REIGN</h4><hr>

Deepen your practice

Rishi Ranjan is India Head and General Manager for a multinational cloud services company, with over 28 years in senior IT leadership. A Heartfulness Trainer for nearly three decades, he shares practical spirituality and the Bhagavad Gita through radio, online media, and global meditation and leadership programs.

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Rishi Ranjan

<h4>RISHI RANJAN explores the concept of purity and how it can weave our destiny.</h4>Suppose our hands are dirty, what do we do? We wash them to make them clean. If our house is not clean, we remove some added elements that were making it dirty or messy. What are we doing? We are not adding purity from outside, but only removing the outside elements that were making it impure. Hence we do not add purity from outside, we only restore purity, which is already there.We are in fact making our hands the way they were at the start, before doing any activity. We are restoring our house to the condition before any activity, by removing the other elements that made it impure. Hence, when we say ‘restore purity’ we are trying to say restore the original condition.<hr><h4 style="text-align:center;">We are not adding purity from outside, but only removing the outside elements that were making it impure. Hence we do not add purity from outside, we only restore purity, which is already there.</h4><hr>Therefore, from our understanding,&nbsp; PURITY = ORIGINAL CONDITIONLet’s think about impurity. Can we think of impurity as the first quality for anything? We cannot say anything is impure without the underlying latent idea that there is purity. The idea of impurity does not exist without the idea of purity. So impurity is nothing but a progressive degradation of purity. So whatever we see around us that is impure is away from its original condition.Therefore, from our understanding,&nbsp; IMPURITY = AWAY FROM ORIGINAL CONDITIONWhat creates this movement away from the original condition?andHow can we restore the original condition?IMPURITY = IM + PURITYWhen we add our own idea of ‘doer’ship to our actions, we add impressions. We add the elements of our own individual mind with all its complex functioning, and it is like soiling our hands.PURITY = IMPURITY – IMAll we have to do is remove ‘IM’ from our current condition and we will be moving towards the original condition. In fact, when we say impurity, we are saying IM PURITY, that is, we are stating our original condition.So try to feel IM PURITY. How does it feel to move towards our original condition? That is where, I think, “purity weaves destiny” in the true sense.&nbsp;

Purity weaves destiny

<h3 style="text-align:center;">by Daaji and Elizabeth Denley</h3><h4>RISHI RANJAN offers a chapter-by-chapter reflection on The Heartfulness Way, Book 2, outlining its practical approach to inner transformation and realization.</h4>The Heartfulness Way, Book 2, is a compelling guide to personal transformation written by Daaji, the global Heartfulness Guide, in conversation with Elizabeth Denley. This book empowers readers to transcend mental and emotional barriers, overcome fears, and challenge conditioned beliefs, unlocking happiness, balance, and their highest potential. Daaji outlines a straightforward, practical approach—using <a href="https://heartfulness.org/magazine/a-spiritual-gathering-the-magic-of-group-meditation" target="_blank" rel="noopener noreferrer">meditation</a>, relaxation, and other contemplative practices—that integrates easily into daily life. These practices foster inner qualities like love, compassion, and gratitude, guiding readers toward a deeper purpose and enduring peace. This journey is open to anyone ready to expand their awareness and pursue self-realization.The Heartfulness Way, Book 2, is not merely a book to be read; it is an experience to be lived. It is not only for understanding but for awakening. Picking up where the first volume left off, Daaji continues his illuminating dialogue, this time with Elizabeth Denley. The result is a seamless, intimate conversation that feels as if the reader is sitting in the presence of a wise and humble teacher, exploring the subtler layers of consciousness and the ultimate purpose of human existence in a simple manner. The book starts with a profound statement: “Philosophy is thinking, Yoga is doing, and Realization is undoing.” The chapters take us along this trajectory, from thinking to doing, and then to undoing. This volume will not only make us understand but also awaken the Reality inside us. The book’s core strength lies in its ability to bridge the gap between ancient spiritual wisdom and the practical realities of modern life.&nbsp;<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/THW_2_2_27df34871b.webp" alt="THW2-2.webp"></figure>&nbsp;The Heartfulness Way, Book 2, provides a clear roadmap for anyone aspiring to move beyond life's limitations and find true balance and happiness. The first chapter, “Starting Point: Our Beliefs,” illustrates how belief carries the seed of unknowing; in the absence of knowing, we rely on belief. Life, then, is a story we narrate to ourselves, shaped by these beliefs. They serve as stepping stones, forming the lens through which we engage with the world. Next, the book discusses our connection to the Divine, which emerges not from preconceived beliefs but through subtle experiences—through osmosis and empathetic resonance, as we feel a spiritual presence permeating our consciousness. Introducing this topic in the first chapter is apt, since we need inner openness when confronted with new meaning from beyond our belief systems. A classical illustration of this contrast is found in the figures of Arjuna and Duryodhana: although both had access to Krishna’s guidance, only Arjuna was willing to move beyond his fixed assumptions. This difference in receptivity reveals how transformation depends not on proximity to wisdom, but on openness to it. The chapters that follow build upon this foundational perspective.With this openness, we are ready to move into the next chapter, “Journey and Destination.” Here, Daaji leads us through discussions of goal setting and intention, evolution and freedom, and paradoxes, revealing a complete map of the spiritually transformative journey. We arrive at real freedom when we are free from all conditionality—Babuji called this “freedom from freedom.” Daaji clarifies that resolving life’s suffering does not mean escaping pain and misery, but rather finding freedom from its root cause by reconnecting with our original balanced state.Now we have inner openness from the first chapter and, from the second chapter, some idea of what this transformation is that we have to become and be. With that foundation, we come to the next chapter, “Approach and Attitudes,” which lays out the principles we should inculcate for this journey of transformation. Willpower is a limited resource, but interest is unlimited. First and foremost, we should be interested in our own transformation. If we are interested, we will create a field around us that will help push us forward. Our thoughts will naturally flow upwards. With this heightened awareness, we will start getting restless. Restlessness is awareness of a fine nature. It is a key ingredient for our approach. Letting go, confidence, heartful communication, zero footprint, and moderation are some of the other beautiful topics in this chapter.Having a suitable approach and attitude prepares us to receive divine impulses in our hearts. Now comes the next chapter, “Love and Support.” Daaji beautifully writes, “A person whose soul is able to transmit the impulse of God is a true master, and a person whose soul receives the impulse is a seeker or disciple... when the soul of a seeker is thirsty for those impulses, even when that thirst is subconscious, the Master will appear seemingly by chance.” This chapter is a true revelation. It provides important information on how to connect with the Master. He writes that the heart-to-heart connection is immediate as soon as you think of the Master!After building a foundation of love and support from the Guide or Master, we are now wholeheartedly ready to accept the fourth chapter's topic, “Methods and Training.” Here, we transition to discussing simple methods for meditation, prayer, and journaling, as well as the need for inner purification. The main purpose of this training is to simplify and purify your lifestyle so that you can expand your consciousness into higher realms. The result: the removal of impurities and complexities from your heart and mind, the development of moderation in the use of your senses and faculties, the refinement of your character, and ultimately, the expansion of your consciousness. &nbsp;<figure class="image image_resized" style="width:75%;"><img src="https://cdn-prod-static.heartfulness.org/THW_2_3_35df3927f1.webp" alt="THW2-3.webp"></figure><hr><h4 style="text-align:center;">Daaji clarifies that resolving life’s suffering&nbsp; does not mean escaping pain and misery&nbsp; but rather finding freedom from the root cause of suffering&nbsp; by reconnecting with our original balanced state. &nbsp;</h4><hr>&nbsp;Adopting these “Methods and Training” gradually prepares us for the next chapter, which focuses on building trust and faith. In this new chapter, Daaji explains three means of attaining knowledge and describes the process of developing faith in the Master. He describes true faith as the “lively link connecting the mortal and immortal,” a link that develops through the medium of the Masters and their transmission. Daaji discusses the transformation that occurs when true faith is developed, noting that a simple person of faith cannot demand anything. Instead, such a person sails through life with gratitude, joy, and a generous heart. For them, making a demand would feel like a violent act.When we develop faith as a “lively connection,” the next stage is to make it a permanent characteristic of our hearts. This is our next chapter: “Establishing a Constant Connection.” Because of this constant connection, we maintain a balanced inner state. In this state of near-perfect balance, our consciousness keeps spinning like a top, creating a beautifully integrated state. Once it becomes permanent, it is called Constant Remembrance, which naturally prevents the formation of samskaras, or impressions. We remain in a state of flow. How does this help us in our day-to-day lives? While remaining connected within, we don’t withdraw from worldly responsibilities; we meet them with greater skill because we are more centered and balanced.Beautifully, with this constant connection, we start sailing in the realms of Realization, or Undoing. We are now ready for the next chapter, in which we transcend “The Heart: The Realm of Emotions and Qualities.” Daaji explains the “five Cs” (contentment, calmness, compassion, courage, and clarity) and the “five Ds” (discontentment, disturbance, displeasure, discouragement, and delusion), how we develop the spectrum of sympathy, empathy, and compassion, and how we move from “me to we.” When samskaras control our lives, we rely on states of external fulfilment to experience “C” states. Otherwise, we remain in “D” states. As we remove samskaras through purifying <a href="https://heartfulness.org/magazine/a-users-guide-to-living-part-5" target="_blank" rel="noopener noreferrer">spiritual practices</a>, experiencing “C” states no longer depends on satisfactory experiences. Daaji also explains the need for character development, which allows us to hold the inner states gifted on the spiritual journey; it is spiritual evolution that promotes the development of fundamentally human qualities.Having completed the chapter on the heart, we now move to the next chapter, titled “The Mind: Learning to Yield.” This transition marks a major step in “undoing,” as the focus shifts to yielding and letting go of the layers of identity we have created. The process of yielding the “I” culminates in its total absence, where we no longer exist for our own sake. This journey of yielding leads us to the beautiful condition of sharanagati. Sharanagati is not a state of defeat. Rather, it is the feeling of being under the care and protection of a beloved. It brings joy. Such is the state we enjoy upon reaching sharanagati.We are now arriving at “Destination: Realization and the Center.” How have the previous chapters helped us in this last stage of undoing and realization? The mind yields and the heart is vacuumized, so that the divine essence may flow unto us. Then we are ready for realization. Daaji explains our connection with the Universe, the science of the Center, traditional Yoga, the current era, and the state of samadhi.&nbsp;<hr><h4 style="text-align:center;">Daaji explains our connection with the Universe,&nbsp; the science of the Center, traditional Yoga,&nbsp; the current era, and the state of samadhi.</h4><hr>&nbsp;The Heartfulness Way, Book 2, closes with the following promise:“So Daaji, does this distilled, simplified approach of Heartfulness affect the length of time it takes to attain realization?“Yes, this is now possible within one lifetime—or even a part of it. God-realization is possible for anyone who has a craving and an interest. Practice sincerely and authentically with the help of a master of caliber.”The Heartfulness Way, Book 2, is a compassionate, insightful masterpiece. It equips seekers with the tools and wisdom to realize their ultimate potential. Its strength lies in its profound simplicity and in its emphasis on experience as the true measure of spiritual growth. Daaji offers a practical, heart-centered approach to life’s deepest questions. He provides a beacon of hope for a world grappling with stress and a lack of purpose. Ultimately, he guides us back to the stillness and transformative power of the heart.Reading this book felt like the ocean whispering to the waves, with the realization that the waves and the ocean are just expressions of the same water.

The Heartfulness Way, Book 2

Rob Theunissen

Align, execute, renew

Robert Charles Swan

Threat to our planet

Robert Chilton is an IT specialist based in New Jersey who works internationally on projects to preserve and share the literary and cultural heritage of the Indo-Tibetan traditions. His current project is www.gompaservices.com. With a BSc in Computer Science and an MA with focus in Tibetan language and Buddhist literature, Robert's interests include philosophy, music, physics, cognitive science, and contemplative practices.

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Robert Chilton

<h4>ROBERT CHILTON has spent most of his adult life keeping alive the written
 traditions of Buddhism in the Tibetan language. The significance of this work is that many of the original Sanskrit
 texts of the Buddha and the early Buddhists were lost, so now these Tibetan texts are the most accurate record we
 have of the Buddha’s teachings. Here he shares with ELIZABETH DENLEY how he
 ended up in Kathmandu and eventually took on this archival work of preserving one of the world’s great traditions.
</h4>
Q: Robert, you’ve been involved with the Tibetan and
 Nepalese monasteries for some time. Can you tell us what you have been doing there?
RC: Well, in a sense it started because I was a
 seeker. I was trying to find a way to have some sort of an authentic spiritual life, first within the Christian
 tradition, and then by a number of interesting ‘coincidences’ I managed to find myself in Kathmandu in Nepal.
I met Tibetan lamas there, and they were not only as knowledgeable as the best
 professors I’ve had at Duke university, but they also had the other side, which was they’d developed a humanness.
 They were both the best scholar you might meet as well as your favorite grandfather or grandmother, who would just
 know what you needed and find a way to give it to you. And I thought, “Okay, this is an authentic path.”
When I first came back after spending about a year and a half in Asia – Nepal, India,
 China – my family and close friends said, “So did you convert to Buddhism?” I said, “No, no, it wasn’t like that. As
 I’ve learned more about the teachings in the Indo-Tibetan tradition, I’ve realized that it’s what I’ve always
 believed. That’s what makes sense to me, and that’s the world I understand and experience. And if that’s what
 Buddhists believe then I’m also a Buddhist, because it makes sense.”
Q: When was this?
RC: This was in 1986, 1987, 1988. Then in 1989 I
 went to the University of Virginia and got a master’s degree.
Q: In Tibetan?
RC: They called it Religious Studies, but my focus
 was Tibetan language and Indo Tibetan Buddhist literature and philosophy. So that was a change, because previously
 I’d studied psychology. I was a major in psychology and computer science at Duke.
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Q: So, the best of both worlds!
RC: In a certain way, but they all pointed in the
 same direction: I was interested in human consciousness and what it could be.
It became apparent to me at that time that Western psychology was really in its infancy
 and that in the East there was much more development of the knowledge of consciousness, psychology, and how to
 develop as a human being. The West was good at developing the material world, but if you wanted to develop the
 human, the mind, at that time it was much, much better to go to Asia.
After I got my degree I had knowledge of Tibetan, and a fair knowledge of Tibetan
 Buddhism. I’d done meditation practice for several years in India, Nepal and also in the USA, as well as studying
 Zen and Insight meditation. And I heard there was a project where they could give me some work, which would combine
 my IT expertise with the fact that I could read Tibetan and knew Tibetan script. It was a project to save Tibetan
 books digitally.
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Of course this was originally an Indian tradition. They were Sanskrit works that were
 translated into Tibetan – many of the Sanskrit originals were lost subsequently – but they were also translated into
 Chinese in some cases. The Chinese already had concepts and philosophy so they tried to map it, and it wasn’t always
 a very good map. The Tibetans really didn’t have philosophy, so they just had to make up new terms to match the
 Sanskrit. So there was a very good correspondence between the meaning they had in Tibet and meaning they had in
 Sanskrit. So in a sense, many of the lost Buddhist treasures of Sanskrit knowledge were preserved in Tibet.
I worked for that project for 15 years as the Technical Director, and it employed
 Tibetan refugees, first in the monasteries and also later in some of these refugee settlements, to type the books.
 They could read Tibetan, and we taught them how to use a normal keyboard and type the Tibetan letters using English
 letters. And they became touch-typists! We didn’t need very expensive computers, and there was also no problem of
 conversion because the English letters were readable universally.
Q: So it was the transliteration of the Tibetan.

RC: Yes. And of course we could convert it anytime
 we wanted to Tibetan script. Also, the people who developed the skills could type anything. They could touch-type at
 high speed. So it was a win-win: we had a very inexpensive labor force by western standards, and they could produce
 a great line of books of over 300,000 pages.
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Q: Tell us about these books.
RC: These are teachings that were attributed to the
 Buddha and also the commentarial tradition of the Indian masters, who followed after the Buddha. They cover all of
 the main four Indian Buddhist philosophical schools. This is another interesting topic, because it’s not like
 there’s only one view to the Buddha’s teachings.
He didn’t teach that there’s one view that everyone has in common; it depends more on
 where you are and what is good for you. There are different ways to look at it, from the point of view of what you
 might call hermeneutics.
There’s a real lesson there about what is true for a person at a certain time. And
 that’s been one of my favorite topics, which I studied and have had a chance to teach as well.
So on one hand I have done this job, and on the other hand I’ve been continuing to study
 because I just really love the meditation and the philosophy and the practice and having the chance to be with the
 lamas and teachers.
Q: So are they translated into English as well?
RC: Yes, there are translations in English of some
 of the books. I don’t even know what percentage it would be, but certainly less than 50% of even just the core canon
 has been translated. I’d probably put the number closer to 20%.
Q: They must be some of the most original Buddhist
 teachings that exist.
RC: Yes. The Pali Canon, which is the southern
 school, has been fully translated into English, and there’s some overlap. But what they call the Kangyur or
 Kanjur in Tibetan, the translated words of the Buddha, is about 85,000 pages.

Then there’s the Tangyur or Tanjur, which is three to four times that
 amount. So by the time we added it all up, it was around a quarter of a million pages.
Q: So are these like the Gospels in the Bible that
 disciples of the Buddha have written?
RC: Well, it was an oral tradition. The Buddha,
 unlike Christ who taught only for 3 years, lived till the age of 80 and he was enlightened when he was 30. So he
 taught for almost 50 years. It was an oral tradition that was passed down for several hundred years before it was
 written.
Q: So what did you learn from this?
RC: One of the most important lessons for me is
 that it’s not a doctrine where we learn to believe what we are told, but rather it’s a method where we’re given the
 tools to see for ourselves how things are and check to see if it’s true.
One of the very famous sayings of the Buddha is, “Just as a goldsmith tests his gold by
 burning, cutting and rubbing it, so you must examine my words and accept them, but not merely out of reverence.” And
 that’s sort of the real thing. If it’s not practical, if it’s not something that you can apply right away in your
 life, then just leave it. You don’t have to say it’s bad, you just leave it aside and say, “Well, may be some other
 time, another place that will be relevant. But what I need to focus on is right here, because this is practical to
 my life right now.”
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I also had another kind of insight. Someone asked me a beautiful question about free
 will and predestination, as they’d heard that I had studied Buddhism for the past few years. I said, “Well, we have
 some very, very limited free will, some very limited ability to make decisions that are really coming from inside
 knowledge. But as we practice, and as we gain more and more awareness, the freedom of movement that’s possible
 expands, and it becomes greater and greater.”
There’s a lot of talk in Buddhism about liberation and Nirvana. What does it
 mean? It can simply be translated as freedom. The question is: How do you get to freedom?
It’s that development that each moment you can make a choice that can either in the
 future make you have less possibility to choose or more possibility to choose. And if you make good choices, you
 expand the number of choices you can make in the future, the range of choices you can make. How do you respond? Do
 you react according to your habits? Or do you have the chance to have that little gap of time where you consider
 “How am I going to respond to this? How am I going to think about this?”
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The Buddhist messages all come from how we think – that’s the first step. If we think
 wrongly, we’re necessarily going to make a wrong decision. It might be good-wrong or bad-wrong, it’s kind of
 interesting. You can do something that you feel is good, for example, you could give money to someone who needs
 something, but if you’re doing it thinking someone’s going to see you doing that, the motivation there is sort of
 mixed. Then there’s really the bad stuff, like, “That’s not mine, but it’s going to be mine now.” That’s just plain
 old bad. And then there is what they call uncontaminated good, which is when you have the right motivation for doing
 a good action and you carry it out, and then you rejoice afterwards, not because someone saw you, but because it’s
 in the nature of goodness, the way the universe is structured.
Daaji was saying that God is the principle and the rules. When you’re in conformance
 with the principle and the rules, then it’s good. And when you are not in conformance, then you have the collisions,
 the problems, the mental afflictions and all that.
Q: How does it work as a Westerner in this tradition? Is
 it a natural fit or are there issues having grown up in a Western culture?
RC: Most of the people I spend time with are not
 Western Buddhists. I spend time with Tibetans. My wife’s family is Mongolian and they’ve been Buddhists for 300
 years, and I spend time in their temples and with their lamas. For myself, I was trained as a scientist and was a
 very skeptical person. My father, who found an Eastern path in the Sikh tradition, would talk about karma and
 rebirth, and I was like, “Maybe. I don’t know. I’m a scientist, and until you can show me it’s true or not true, I’m
 just going to leave it on the table and say maybe yes, maybe no.” So I’d heard about rebirth and reincarnation, I’d
 heard about karma, but I didn’t have any conclusion. I had studied psychology: nature and nurture.
<img decoding="async" class="lazyload w-100"
 src="https://cdn-prod-static.heartfulness.org/tibetanjourney7_min_b96191c40a.jpg?updated_at=2023-04-05T11:57:29.282Z">

And then I went to Kathmandu and met Lama Lhundrup, who was the abbot of Kopan
 monastery. His English in the 1980s was of very limited vocabulary, but what he was able to express in an hour and a
 half answered so many of my questions. He completely convinced me that of course there is rebirth and reincarnation,
 and of course I had had multiple lives before. He convinced me that meditation is absolutely necessary. He said,
 “You feed your body every day with food, you have to feed your mind every day with meditation.”
He just hit all the high points in an hour and a half. It gives me chills now even just
 thinking about it, because I’d had all these questions for 5, 6 or 7 years. I’d read Alan Watts, I’d read Thomas
 Merton, and I was like, “Maybe, maybe not, I don’t know.” And then I met this lama and I’m like, “Okay, this is the
 real deal! Now I know where the wisdom lies – at least one of the places where wisdom lies.” Even though it was
 broken English, it was understandable.
To be continued.
<hr>
<h4 style="text-align: center;">Interviewed by ELIZABETH DENLEY</h4>
<hr>

A tibetan journey

<h4>ROBERT WELTON is a metaphysician living in Santa Barbara, California. In this article from his book, Be Your Own Light, he shares his insights on relationships, soul mates, and love.</h4>The purpose of our lives is revealed in our relationships with family, friends, lovers, enemies, and everyone we chance to meet. Everyone plays a part in everyone else’s life experience. In great or small roles, people appear on the stage of our lives in different costumes, in different lifetimes. Their true character or importance may not be recognized except in hindsight.Mystics report that kindred spirits, like birds of a feather, group together for each migration through the material world. These soul support groups encompass all types of people from all walks of life because, help or hindrance, friend or foe, all polarities are necessary for allweather navigation and course corrections.The circles of family, friends, work mates, acquaintances and strangers, occupy different orbits of intimacy. In friendships we often find our true “family” of soul mates, those with whom we can be most intimate and vulnerable. They can bring out the best and the worst in us. Both reflections of personality are needed to witness our strengths, and the weaknesses that need exercise.The success of a relationship depends upon the degree we allow ourselves to become vulnerable. We cultivate love when we allow our most vulnerable selves to be known, and when we honor the spiritual connection that grows from that offering, with trust, respect, and affection. When you are in love, you must be authentic without any pretense. You must be a flame without any smoke.<img src="https://cdn-prod-static.heartfulness.org/flame_smoke2_fe8cdac5fd.jpg?updated_at=2023-04-06T06:33:50.422Z">Love is a feeling that defies description in every language. Each <a href="https://heartfulness.org/magazine/an-ode-to-love" target="_blank" rel="noopener noreferrer">experience of love</a> is unique and different, combining wings that have never flown together before. Each love passing through our lives leads to a greater understanding of ourselves and the beloved. Love is a bridge that connects us to the wisdom of our hearts.Love, like happiness, is not perfected until it is shared. You cannot kiss your own lips. Paulo Coelho, the famous Brazilian novelist of The Alchemist, wrote, “Love is not found in someone else, but in ourselves; we simply awaken it. But in order to do that, we need the other person. The universe only makes sense when we have someone else to share our feelings with.”Love is the Alchemy, the magic Elixir of Life that transforms two into One. In love, the different colors of your being become unified as one pure white light. Hindus call this state of being, Ananda, meaning, happiness, joy and bliss. In every life Signs appear, pointing the same way as all Masters have pointed. The Path to Happiness and Joy follows Love wherever it goes.Raymond Moody, an American medical researcher of near death experiences and author of the bestseller, Life After Life, wrote, “People who return from near death experiences tell us that in the seeming closing moments of their earthly lives, they learned that the most important thing we can do while we are here is to learn to love.” Once you have learned to love, you will have learned to live.<hr><h4 style="text-align:center;">Article by ROBERT WELTON Art by JASMEE RATHOD</h4><hr>

A flame without smoke

<h4>ROBERT CHILTON has spent most of his adult life working with traditions of
 Buddhism in the Tibetan language. In Part 1, he shared the significance of this work in preserving the most accurate
 record we have of the Buddha’s teachings. In part 2, he tells ELIZABETH DENLEY
 about the Gompa Tibetan Monastery Services, where technology is used to connect the monasteries with followers, and
 create a platform for sharing the ancient wisdom.</h4>
Q: So what is happening now with the Tibetan monasteries? I don’t mean politically, but
 is the tradition alive still?
RC:&nbsp;These great masters were able to come out
 in the early 1960s. They eventually were able to reform the monasteries and continue their training. They were in
 refugee camps, first in Indian prisons, and then they were in these camps where they were living in tents with
 keep-guards to keep the elephants from rampaging through the camps. They went through a lot of hardships, but they
 were able to keep transmitting the knowledge.
<img decoding="async" class="lazyload w-100"
 src="https://cdn-prod-static.heartfulness.org/tibetanjourney_part2_3_ae8a35a94e.jpg?updated_at=2023-04-06T10:39:03.603Z">

The system of the monasteries is all about how to keep the knowledge alive from one
 generation to the next. And that was happening in Tibet since the time it was transmitted from India, in places like
 the great monastery in Nalanda and other great monasteries in India. They kept it going, and up till now they’ve
 been able to keep it going.
It used to be that every extended family would send at least one boy to the monastery to
 become a monk. It was just normal. And there were all these people in Tibet who were also coming into India through
 Nepal and Bhutan, and they would come into the monasteries and take up their spaces, cohorts in their classes, but
 recently the police forces have stopped that flow.
The monasteries and nunneries are doing great things in their local communities in terms
 of social welfare programs. They’re the ones who establish the clinics. They have hospitals, library resources, and
 there are people for any spiritual needs to be met in various ways, such as with prayers and advice, giving names to
 the children and blessings, and so on. All this plays a very vital role within the refugee communities in India and
 Nepal. Also, people in these communities have found ways to go abroad, to Malaysia, Singapore, USA, Canada and
 Australia.
There’s a need for them to have access to spiritual services, and that’s the project I’m
 working on now. That’s called Gompa Services, or Gompa Tibetan Monastery Services. Gompa Services is an online
 service platform that connects more than 50 monasteries and nunneries in India and Nepal to the world of their
 followers.
<img decoding="async" class="lazyload w-100"
 src="https://cdn-prod-static.heartfulness.org/tibetanjourney_part2_1_d24376e2fb.jpg?updated_at=2023-04-06T10:41:08.048Z">

If people want to watch a webcast of a teaching, or some special ceremonies or a public puja, or if they want to
 arrange their own personal puja with a dedication for a specific purpose, they can do all that through the website.
 If they want to make donations toward other social projects, like the ones that help expand a library or build
 needed dormitories, they can make offerings through our service. We don’t charge any fees on those transactions.
We have members who help support the functions. It’s been going on since we started in
 2014, and we really got launched in the last couple of years. We started a publicity launch a few months ago, in
 terms of making ourselves widely known, after we had made sure everything was working well.
Q: So is this mainly for India and Nepal, or is it global?
RC:&nbsp;The monasteries and nunneries that we’ve
 been connecting through the platform have been in India and Nepal. Our main coordinating office is in Dehra Dun,
 which is in North India. And we also do webcasting up in the North: whenever we have any events we send our crews
 out for the webcasting. We also have one in the South in Karnataka state that covers the southern region. There are
 a number of monasteries in that area, where people arrange pujas on demand. And then we also have our Kathmandu
 office for most of Nepal. There are other places, but it is mainly Kathmandu where most of the monasteries and
 nunneries are located.
We have recently been looking at bringing individual Dharma Centers – where they have
 events or teachings that are relevant to the community or followers worldwide – into our platform. Basically we have
 a system of providing for the distribution of the webcasts, which is all integrated. People can sign in with a user
 ID, they can make donations or not, it’s up to them.
<img decoding="async" class="lazyload w-100"
 src="https://cdn-prod-static.heartfulness.org/tibetanjourney_part2_4_e89f3592d2.jpg?updated_at=2023-04-06T10:42:28.398Z">

But most of what’s really happening, in terms of the big events, is happening in the
 monasteries and the nunneries, especially for the arranged pujas. You have 200 monks who do the prayer for half a
 day, and there’s an energy. It’s really extraordinary when there are that many people all doing the same practice,
 and they’re trained to do it.
Q: There’s a history of Buddhism in the Indo-Nepali part
 of the country, which goes back to the original traditions.
RC:&nbsp;Yes, that’s definitely true, but it’s much
 more. I think in our educational system we value empirical evidence. What people are only starting to realize
 broadly is that the foundations of what we call empirical evidence are completely subjective in a sense. For
 example, first there was Einstein and his theory of general relativity. Then you had Neils Bohr and Heisenberg and
 the whole quantum worldview, which has taken a long time for the average person in the West to even understand.
One of my personal hobbies is to study quantum physics, and luckily I have enough
 mathematical and scientific training that I can sort of follow it. What I find fascinating is that when I read one
 of the early Indian philosophers, Nagarjuna, and his presentation of the Middle Way, he says that nothing exists the
 way it appears to, but that doesn’t mean it doesn’t exist. When I put that up against the quantum worldview, as I
 understand it, there’s a way I can interpret the data coming from quantum theory that lines up pretty closely with
 what was said 2000 years ago in India. So we’re going back to what the Indians have always been teaching, and what
 the West is finally coming to.
<img decoding="async" class="lazyload w-100"
 src="https://cdn-prod-static.heartfulness.org/tibetanjourney_part2_5_2bef4f5a69.jpg?updated_at=2023-04-06T10:43:59.075Z">

Another great example is that the English and other scholars, who encountered Indian
 philosophy in the 1800s, dismissed it as very speculative: There was this idea that there’s not just a world, but
 countless world systems; these huge universal world systems. What were they thinking? They were just trying to do
 this kind of mental gymnastics and see who could outdo whom, and turn to describing the physical world.
And then you know, a century and a half later, guess what? The West is saying that there
 are all these multiple millions and uncountable world systems. It’s all expanding, and whether it’s going to
 contract or not contract, we do not know. Everything of the Indian philosophies that was laughed at as ridiculous,
 now is acknowledged as the way it is, according to the West.
My mother-in-law is a nurse, and she had been studying both her nursing and Indian
 explanations of karma when she came across a passage in one of the early Indian books. If you look at who has the
 biggest karmic impact, in terms of doing a good action or a bad action, one of the biggest is the parent, the mother
 in particular. And then there was a recorded case with one mother who had the ovum and another mother who carried
 the baby to term. At the time she was reading it, it was a long time ago when surrogacy wasn’t done yet, and my
 mother-inlaw was saying, “Why would they even speculate on this? Why is this in a book from 500 BC or 300 BC?”
A few years later they did exactly that. Answer the question now: Which one has the
 karma of being the mother? There are just so many cases! I could write a book about all the times the West has come
 around to the ideas that they previously dismissed as ridiculous Indian ideas, and now they go, “Oh, actually that’s
 true!”
<img decoding="async" class="lazyload w-100"
 src="https://cdn-prod-static.heartfulness.org/tibetanjourney_part2_6_5b872bf05f.jpg?updated_at=2023-04-06T10:45:30.785Z">

Q: Well, the concept of nothingness is from the Indian
 philosophy. So many of the fundamental principles of mathematics came from India.
RC:&nbsp;William James, the psychologist, said
 around 1900, “The nature of the human mind is that it cannot stay on a single thought or a single object for more
 than a second or two.” Meanwhile these meditators in India could just stay there; forget hours or days, they could
 just stay there. That was completely out of the mindset of the Western scientists of the Victorian era.
Q: One thing that amazes me that Babuji said is, “The way
 forward for humanity is Eastern heart and Western mind, together.” It’s not that you need one; you need both.
 Somebody like you has the possibility to live that, right?
RC:&nbsp;That’s my goal. I feel so blessed that I
 was given a rigorous scientific education at a time when quantum theory was known, general relativity, transistors,
 everything that we know about the natural world, and at the same time, the great thinkers of India like Nagarjuna
 and others had been translated.
Before 1980 you could not find a good translation of Nagarjuna, and before 1980 you
 really couldn’t find any presentation on general relativity or quantum theory for lay people. And now you find both
 if you know where to look. Someone has to still show you some of these things, because they are pretty impenetrable
 at a certain superficial level, but if someone leads you through it, you can get it. I teach a one-week symposium on
 this.
Q: You are welcome to do it sometime here.
RC:&nbsp;I’d love to. It would be a blast! Thank
 you very much.
<hr>
<h4 style="text-align: center;">Interviewed by ELIZABETH DENLEY</h4>
<hr>

A Tibetan journey - part 2

Robert Frost

All the difference

Robert Steven Goldstein is an author who lives in San Francisco. His latest novel, Golda’s Hutch, was released in March 2025. Here he explores the relationship between the Eastern and Western practices of knowledge, yoga, and meditation, and discovers that they are not really different in concept.

robert-steven-goldstein.webp

Robert Steven Goldstein

<h4 style="text-align:justify;">ROBERT STEVEN GOLDSTEIN is an author who lives in San Francisco. His latest novel, Golda’s Hutch, was released in March 2025. Here he explores the relationship between the Eastern and Western practices of knowledge, yoga, and meditation, and discovers that they are not really different in concept.</h4>“But of the tree of knowledge… thou shalt not eat of it.” —The Book of GenesisThe spiritual discipline I cobbled together for myself in my late teens, and which has sustained me now for well over fifty years, has four major components: yoga, <a href="https://heartfulness.org/magazine/how-does-meditation-help-hindi" target="_blank" rel="noopener noreferrer">meditation</a>, vegetarianism, and a code of behavior that comprises compassion and harmlessness, a concept known to Hindus, Buddhists, and Jains as Ahimsa.It wasn’t until long after I had pieced these things together that I came to understand that long ago, in places like India, the single term “yoga” actually encompassed these, and many other precepts. Today, though, especially in the West, yoga has come to connote primarily a set of postures and breathing exercises, devoid of other considerations.Of the four components that have become the foundation of my personal spiritual practice, the one that proved most difficult for me initially was meditation. I remember first encountering the term “meditation” in old yoga books, when I was still a a boy. These brief references to meditation alluded only to its benefits, they mentioned nothing about how it was actually practiced.<hr><h4 style="text-align:center;">Humans desperately require knowledge,&nbsp; but also need to know how to turn it off at times.</h4><hr>So meditation seemed to me, then, something utterly mysterious and alluring. Here was a way of manipulating the mind so that I could see God. But how, I wondered, was this accomplished? In my musings, I imagined that meditation must consist of extraordinarily complex mental convolutions and gyrations—labyrinthine cerebral reckoning akin to that of advanced physics or calculus—to achieve such an unfathomable feat as spiritual awakening.But when I investigated further, and learned that meditation was, in fact, exactly the opposite of what I had envisioned—that it sought to still the mind of thoughts—to make it an empty vessel, so to speak, to be then filled with mystical energy—I was dumbfounded.Just stop thinking?That simple trick was all there was to this powerful and obscure practice called <a href="https://heartfulness.org/magazine/meditation-health-part-2" target="_blank" rel="noopener noreferrer">meditation</a>?It seemed absurd. I honestly couldn’t believe it. It appeared far too easy.Until I tried. And found it nearly impossible.I was a gifted student—I’d been thrown into advanced classes and had even skipped a grade—but now, no matter how hard I worked at it, I couldn’t pause those pesky thoughts (thoughts for which I’d been so richly rewarded and praised in school) for even a few seconds. Why was it so difficult?Eventually, not with the sheer force of will with which I tried at first, but with patience and calm and a great deal of practice, I learned to meditate. And as I became able to sink into the mystical mindset on a regular basis, the experiential aspect of the spiritual discipline manifested, and the practice became even more real and intrinsic for me.But the tug of the Judeo-Christian religions in which I and all my friends had been raised, lingered inside me—not so much viscerally, but intellectually. Why were these beliefs so meaningful to so many people? Why did they not resonate with me at all? Was there some connection I could find, between them, and the path that I had chosen? If there was, the gestalt would make more sense to me.In college, I majored in English Literature and Creative Writing, and threw together an informal, undeclared minor in Religious Studies. I sought out classes anywhere I could find them. I discovered comparative religion classes offered in the Philosophy, Sociology, Anthropology, and Psychology departments. The German department taught the novels of Hermann Hesse in translation. Perhaps my favorite of these classes was in the English department: The Bible as Literature.My first breakthrough meditation experience occurred during the summer when I was nineteen years old, and I took the Bible as Literature class almost immediately after it, when I returned to school for the first semester of my junior year.<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/tree_of_knowledge2_b67201e7de.webp" alt="tree-of-knowledge2.webp"></figure>It was in the first week of class, as we examined the creation myths and the story of Adam and Eve in Genesis, that a profound link between the Eastern and Western approaches to spirituality became evident.And it seemed appropriate that this essential shared truth should be presented in the very first story of the Old Testament, the foundation upon which the entire Bible would then be built.Once Eve and Adam ate of the tree of knowledge, they were expelled from the Garden of Eden.That, it seemed to me, seized upon the philosophical dilemma that all humans face in seeking spirituality. But none of the standard interpretations we were offered in class were in line with what the story meant to me personally.Our professor had suggested that the fact that the Bible referred to it as the Tree of the Knowledge of Good and Evil should not be taken too literally, because in that time, “good and evil” was a colloquial way of referring to “everything” or “all things.” The tree symbolized knowledge in general.As we pored through scholarly tracts on why God would seek to prevent humans from seeking knowledge, none of them postulated what now appeared obvious to me as someone who meditated: Our cerebral activity—our constant thoughts—block us from experiencing the spiritual aspect of the cosmos. Knowledge, thinking, is the impediment, not the vehicle, to attaining the mystical sensibility.But knowledge and thinking still remain vital and something to be sought after and cherished. So, humans desperately require knowledge, but also need to know how to turn it off at times.As always seems to be the case, it is a duality—it demands that we carefully balance and calibrate to find our equilibrium.But more than that, we are, in fact, capable of achieving a mindset where this duality is erased—where the material and mystical realms meld into a unified and powerful gestalt.This is the goal of a lifelong spiritual discipline.&nbsp;&nbsp;

The tree of knowledge

defualt-profile-image.png

Roma Tandon

Rosalind lives in Abingdon near Oxford, UK, and has worked with groups of all ages during her working life. She has always been interested in how we can change and transform. In recent years she has been teaching psychotherapy and qualitative research and is a Heartfulness trainer.

ros-pearmain.jpg

Rosalind Pearmain

<h4 style=" margin-bottom: 32px;">ROSALIND PEARMAIN shares her experience of tuning in to others.</h4>

Think of the heart as an infinitely expanding space. Can anyone limit their capacity to love or care about others or nature or animals? This is the most special surprise about the heart. Mystics have always told us that it is an infinite space that can contain the universe. Now we can all make the same discovery quite easily.
Start by simply bringing consciousness to the area of the heart in our chest. Suppose that the Source of Light of our existence, of our real essence, is there. Open up a space to find a soft, deep, safe place inside so that you feel a bit more space and ease. Then it is possible to feel the same with others.
Feel attuned to your heart and you will quite naturally feel more harmony with others too.

<h4 style="text-align: justify;">Try an experiment:</h4>
First look at people with your mind’s eye. Then imagine you are seeing them with your heart. Feel the difference. You will discover a simple common humanity between you.
The word ‘tolerance’ has a root meaning about simply about making space for others to co-exist. The heart is always there to create such a space.
How can we start to feel this kind of inner space and warmth?
What about the other bit of me that judges, that closes down, that shuts others out and keeps me separate from others, especially if they are different?
Much of the time we react because we feel vulnerable or nervous.
We feel exposed and insecure.
We want others to make us feel good.
But inside we feel lacking or inadequate.
All of these thoughts and feelings can be traced to experiences we have had in our lives. They are engraved on our system, programs in our make up, and they often lead us to negative repetitive life choices in which we feel stuck. They create barriers and layers like cobwebs around our soul. Over time, we lose that sense of simple and soft, deep connection with our Source inside our heart.


<hr>

<h5 style="text-align: center;">Feel attuned to your heart
and you will quite naturally feel
more harmony with others too.</h5>

<hr>
Yogic Transmission nourishes and relaxes us from within, like a permanent inner stream of light. It also simply dissolves the barriers very subtly and gently.
At the end of each day we remove all the weight and pressure of the day, leave us feeling like vapour, filled with a source of light. Over time, slowly and surely, we feel free of limiting patterns. We find a new kind of lightness and balance that keeps us afloat in the midst of chaos and stress.
We emanate the same feeling to others. They feel our calmness and ease and relax.
Does this all sound too good to be true? For once it is not.
Of course, we have ups and downs. Change is never linear. But over the years we stick with it because it reliably brings us deep joy, continuing discoveries, and real beauty that you cannot imagine. Simply try it for yourself.



<hr>

<h4 style="text-align: center;">Article by ROSALIND PEARMAIN</h4>

<hr>

Lightness & balance in relationships

<h4>ROSALIND PEARMAIN shares her appreciation of the Quakers, their principles and their
 way of living.</h4>
The big test in following any spiritual way is to really know what is our inner truth or
 guidance. Second, how do we bring that awareness into everyday existence, so that we walk the talk, we embody our
 inner knowing in every moment?
There is one group in the world – sometimes described as “the longest lasting leaderless
 group” – whose high reputation for integrity is founded in centering their whole lives on inner discernment. The
 Religious Society of Friends, otherwise known as the Quakers, has been going since the seventeenth century. I have
 come to appreciate that it is through a courageous adherence to inner discernment and practical expression that their
 impact in the world has been so transformative and powerful. It is carried through into every aspect of life, every
 day, in relation to the whole of humanity and creation.
If you have come across Oxfam, Amnesty International, Greenpeace, Cadbury chocolate,
 Rowntree’s sweets and Clarks shoes, these organizations were originally founded out of Quaker inner guidance and
 consideration for what was needed in organizing business. In the nineteenth century, drinking chocolate was seen to be
 a good alternative to alcohol!
The Quakers also have a permanent presence in the UN, in conflict resolution in wars,
 and in conflict zones, helping refugees. They started the Kindertransport during the 1930s, which saved many lives.
 They befriend the outcast of society, and so have been very involved with prisoners and with prison reform.
Here is the key principle for their approach, which you can find on their UK website:

Quakers try to live according to the
 deepest truth we know, and we connect most deeply to this in the stillness of worship. This means speaking the truth at all times, including to people in positions of power.
 As we are guided by integrity, so we expect to see it in public life. 
We believe that, as Quakers, we should
 put our whole lives under the guidance of the Spirit.
The Quaker movement started during the ferment of change during the 17th century in
 England. George Fox was born to strictly religious parents in 1621, and underwent a profound spiritual crisis at the
 age of 19. He was appalled by the schism between religious beliefs and the actual behaviors of those who should be
 exemplars. He left his home and job and, in despair, sought for years for spiritual solace.
Eventually, inspired by his own visions and mystical leadings, he came to the
 understanding that everyone could have a direct, personal experience of God, which he called “the inner light”. He
 then started traveling all over the country spreading this message. Those who took it up were called ‘Friends of the
 Light’. They were persecuted a great deal and imprisoned, but by 1660 there were 50,000 followers. He traveled to
 Europe, the West Indies and America to spread the message, as did his wife, Margaret Fell. These early Friends or
 Quakers were all young people in their twenties and thirties.
Quakers turned against organized religion and churches. Fox argued that Jesus should not
 be sought in a stable but in people’s hearts. They met in silence with the idea that in this silence they could wait
 for divine light or the presence of God in the gathered meeting. If someone felt inspired to share an inner discovery
 they were free to do so, and the ‘quaking’ could be a part of the feeling of this! Basically they felt that there was
 no need for priests, for special buildings, even for special days. Every day was the Lord’s day. Everyone had God
 within them.
This core principle of faith, where each person waits for the inner light to guide them,
 is the central ground of Quaker belief and practice. Out of this central principle came a commitment to an unshakeable
 integrity of being in every area of life. For example, it was a principle to refuse to swear on the Bible in legal
 proceedings, because of the utter commitment to truth and honesty that was fundamental to being a Quaker.
Another core value has been simplicity:
We try to live simply and to find space for the things that
 really matter: the people around us, the natural world, and our experience of stillness.
Needless to say such a radical view did not go down well with the political and
 religious power structures of the times. Quakers were persecuted, imprisoned, and had their businesses destroyed
For Quakers, truth is not fixed. It has to be discerned, felt and known as an inner
 experience. It continues to unfold and be revealed. It can express in living values in different ways, which are
 called testimonies. This means there is no fixed text for Quakers. There is a book called Faith and Practice, which
 continues to evolve with new wisdom and discoveries. For this approach to be honored, to be lived, it requires another
 value, a commitment to listen for the truth in other’s ideas and philosophies, to be humble, open and fundamentally
 tolerant of others and difference.
The unity we seek depends on the willingness of us all to
 seek the truth in each other’s utterances.
Holding dearly the idea that God is in everyone, Quakers work in the world at all times
 to affirm equality in every sphere of life, to embrace peace, simplicity and justice. They are pacifists, and many are
 willing to go to prison if their beliefs go against the laws of the land – for example not supporting taxes to pay for
 weapons of destruction.
Quakers are perhaps best known for their peace testimony, which is based on believing
 that love is at the center of existence and that all human life is of equal worth. As pacifists, Quakers were
 conscientious objectors during the world wars but they also worked extensively for peace and for refugees. They are
 currently very much focused on sustainability.
Here are a few of the suggested guidances from the book, Faith and Practice. Many of the
 suggestions come in a form of enquiry inviting personal reflection.
<img class="has-img-center"
 src="https://cdn-prod-static.heartfulness.org/quarker2_ad67f2e6dd.jpg?updated_at=2023-03-30T09:48:17.885Z">

Seek to know an inner stillness, even
 amid the activities of daily life.
Take time to learn about other
 people’s experiences of the light.
Spiritual learning continues
 throughout life and often in unexpected ways. Are you open to new life, from whatever source it may come? 

Do you work gladly with other
 religious groups in the pursuit of common goals? While remaining faithful to Quaker insights, try to enter
 imaginatively into the life and witness of other communities of faith, creating together the bonds of friendship.
 
Live adventurously. When choices
 arise, do you take the way that offers the fullest opportunity for the use of your gifts in the service of God and
 the community? Let your life speak. When decisions have to be made, are you ready to join with others in seeking
 clearness, asking for God’s guidance and offering counsel to one another? 
Try to live simply. A simple lifestyle
 freely chosen is a source of strength. Do not be persuaded into buying what you do not need or cannot afford.
 
We do not own the world, and its
 riches are not ours to dispose of at will. Show a loving consideration for all creatures, and seek to maintain the
 beauty and variety of the world. Work to ensure that our increasing power over nature is used responsibly, with
 reverence for life. Rejoice in the splendour of God’s continuing creation.
Of course, having all these noble principles is not always easy. So Quakers aim to
 encourage and support each other in trying to live their inner truth faithfully. It is also not always easy to be the
 partner of a Quaker with their predilection for direct honest talk! I know very well from my many years of marriage to
 someone born into a Quaker family. More fundamentally though, I have always found Quakers to be sincerely open to
 listening and learning from others. I am deeply grateful and inspired by their presence in the world.

<hr>

<h4 style="text-align: center;">Article by ROSALIND PEARMAIN</h4>

<hr>

Living inner truth

<h5>Miriam Hanid and Jamie Drew live in Suffolk, UK, and have been involved in meditation and music since their teenage years. They met in a heavy metal club ‘in their reckless youth’! Miriam played wind instruments and piano before coming to the Brazilian drums, but it is singing that she enjoys the most. Jamie has played guitar but now focuses on drums. They currently play in a local band called Janifour.</h5><h5>Miriam is also an extraordinary silversmith who has been selected for many awards and commissions. She had a solo exhibition in Edinburgh in this year’s festival. Many of her works are inspired by water.</h5><hr><img class="image_resized" style="width:auto;" src="https://cdn-prod-static.heartfulness.org/silver_and_water_1_ae2fa8c6ed.jpg?updated_at=2023-03-31T05:20:58.542Z" alt="Spiritual-work">I use water as a metaphor for the divine current of energy flowing through all forms of life. I record the ever-changing element of water in drawings and photographs. Rough sketches are transferred to the silver, informing the visual framework. The silver’s form then changes rapidly throughout the making process.<h5>How did you come across Heartfulness meditation?</h5><h5 style="text-align:justify;">Jamie</h5><img src="https://cdn-prod-static.heartfulness.org/silver_and_water_2img_f5aa9fa3c0.jpg?updated_at=2023-03-31T05:21:39.143Z" alt="Spiritual-work">It was through a close friend of mine that I came to know about Heartfulness but I had for a while sensed there was a greater purpose to life. When I first met Miriam 14 years ago we talked a lot about spirituality and meditation without really understanding it. Nevertheless, the sense of purpose and wonder were there and Miriam was and still is a great inspiration.Also my father deserves a mention, as he has been a massive influence, sharing crucial books such as The Power of Now and Buddhism Plain and Simple, and of course his own experience. I remember a time when we were in Heathrow airport on our way to Thailand, accompanied by two close friends of mine, and he gave the most inspirational talk. We were 19 at the time and were totally transfixed as he spoke about awakening to one’s true self. I asked him what had triggered this initial response and he said, “I just didn’t want to be the person who didn’t know.”That struck a massive chord in me as I thought of all the disasters that could happen here on earth, to sort of stumble through life blindfolded, thinking that consumerism is all there is would be the greatest mistake.These were the people who either directly or inadvertently guided me towards Heartfulness and, out of all the practices of meditation I have tried, I settled with this because of the transmission.<h5 style="text-align:justify;">Miriam</h5>I started Heartfulness meditation practice after Jamie went to India for two months and returned as a changed person, after meditating daily. I instantly wanted to join and was able to learn it while I was at University.<h5 style="text-align:justify;">How has it affected your lives?</h5><h5 style="text-align:justify;">Miriam</h5>From the moment I started meditating regularly, I was more focused doing my degree work, had a larger perspective on life, and felt really grounded in my own experience of meditation. I met literally hundreds of amazing people who inspired me at seminars and centres in India, Germany, Denmark and the UK.<img class="image_resized" style="width:auto;" src="https://cdn-prod-static.heartfulness.org/silver_and_water_3_304147ccf3.jpg?updated_at=2023-03-31T05:22:15.504Z" alt="Spiritual-work">To describe how Heartfulness has affected my life is really too vast a subject to put into words, but perhaps an attempt at this would be to say that the start of my journey led me to a small iceberg. Over the years, like a diver in a vast ocean, I have discovered that the iceberg is getting bigger and bigger and I am still only at the beginning. What is describable in words is really only a tiny portion of the immensity of the journey of the heart.I have been very fortunate to have been guided along this path, and the support of having a heart-centered approach has been invaluable to my life, work, family and relationships.It has made my life a lot more cherished and meaningful, being more attentive to the language of the heart, and I feel I am more determined in all areas with a strong will implanted in my mind to achieve the best. Even if I can’t always achieve everything I wish for, I feel that the determination is what counts.<h5 style="text-align:justify;">Jamie</h5>Heartfulness has without doubt deepened my understanding of life. I would say to go beyond your own self-proposed limitations, to see things in a new way, is to be in touch with your inner Self. This in turn opens your mind and develops a better understanding of people because ultimately you understand yourself at a deeper level. This is the process going on within me and it is certainly a result of meditation. I have felt a depth of peace and joy, which has been at times insurmountable and even a sense of eternity.I’ve recognised that its okay that there is an existence greater than my ego and that I’m part of a greater whole. If this life has given me an opportunity to even glimpse that through the practice of Heartfulness, then what a miracle it all truly is.<h5 style="text-align:justify;">How does it come into your music?</h5><img class="image_resized" style="width:auto;" src="https://cdn-prod-static.heartfulness.org/silver_and_water_4_3ecf54b963.jpg?updated_at=2023-03-31T05:22:51.065Z" alt="Spiritual-work">If spirituality has something to do with going beyond the limitations of your ego then every musician out there has had a spiritual experience, whether they claim to be spiritual or not. When you are able to get out of the way and lose yourself in your instrument, then you can truly become a vehicle through which the music can flow.If you can be totally absorbed and unmindful of yourself, you often play things which you didn’t know you could play and feel things in a new way. This is really where the magic happens and every musician knowingly or unknowingly strives for it.Of course there are techniques you need to develop, but technique alone is not the pinnacle of importance. The most captivating music arises when we let go and become in touch with our true nature, and then the music will reflect such a condition. This is the great challenge when playing live. Then we have the responsibility of performing, so it is no longer just the other band members and myself, but also the collective attention of a hopefully receptive audience.Once again, if you can get lost and lose any bodily tensions and any fear, then the audience will sense this and respond accordingly.<h5 style="text-align:justify;"><img class="image_resized" style="width:auto;" src="https://cdn-prod-static.heartfulness.org/silver_and_water_5_b6f1a8c7c2.jpg?updated_at=2023-03-31T05:23:44.158Z" alt="Spiritual-work">Miriam</h5>Music to me now is a journey of sharing. Sharing the process of creating music with others, sharing my voice and connection with others, and sharing a creative process in the experience rather than the results. Music can also be encrypted with feeling and emotion, which is something the audience feels when listening to it, and meaning is inherent in the artists’ lives and timing of writing a piece of music.<h5 style="text-align:justify;">How do you integrate the culture of playing in a band at gigs with spirituality?</h5><h5 style="text-align:justify;">Jamie</h5><img class="image_resized" style="width:auto;" src="https://cdn-prod-static.heartfulness.org/silver_and_water_6_c7c48fd281.jpg?updated_at=2023-03-31T05:24:24.446Z" alt="Spiritual-work">I feel life is a spiritual dimension rather than spirituality being something you ‘do’ in life. A lot of people have questioned how I can meditate one minute but then listen to rock music. For me that is the same as asking, “How can you meditate and then watch action movies packed with violence?” Some of the most spiritual movies ever made have also contained violence. The Matrix, Star Wars, Lord of the Rings: there’s a great deal of truth within the plots of these movies, but I guess it is a case of becoming conscious of why you are watching them. Rock music reaches out to a massive audience, so if you can weave a spiritual message within it then it too becomes a great medium.<h5 style="text-align:justify;">Miriam</h5>I use subtle suggestion, imagining that the whole room is filled with people who are becoming lighter and brighter in their hearts while listening to our music, that their problems of life and struggle are removed for the duration of the gig, and we are all on the same level of consciousness in the music.<h5 style="text-align:justify;">What are the challenges and advantages of being young and living a spiritually focused life?</h5><h5 style="text-align:justify;">Miriam</h5><h5 style="text-align:justify;"><img class="image_resized" style="width:auto;" src="https://cdn-prod-static.heartfulness.org/silver_and_water_7_1d9c928b6c.jpg?updated_at=2023-03-31T05:24:55.281Z" alt="Spiritual-work"></h5>One advantage of being ‘kind of’ young is that I have lots of ideas on how to integrate spirituality into my working life; a challenge is having time to implement them all! I am also able to connect with a variety of people from different backgrounds through the medium of my work, which broadens my perspective and makes me appreciate my role as an artist in today’s world.<h5 style="text-align:justify;">How has Heartfulness impacted on you as a silversmith?</h5>I started meditation before I started my business in silversmithing, so in a sense it has always been part of my life as a silversmith. I think one of the main factors is that I feel like I’m capturing my connection to spirituality through my silver pieces, and this is reaching people in a particular way. The tactile quality of the silver pieces has always been something that collectors and clients particularly admire, and as the pieces are made with that in mind I feel that is where the connection is. I could be wrong, but that is my feeling. The visual themes of movement in the silver also speak to the people who buy my work, and I feel this is evocative of the connection that flows from artist to buyer.<h5 style="text-align:justify;">What is it you feel you want to express through your art?</h5><img src="https://cdn-prod-static.heartfulness.org/silver_and_water_2_c35b6ae5eb.jpg?updated_at=2023-03-31T05:25:33.182Z" alt="Spiritual-work">I draw on a range of themes and inspirations, but essentially I try to make objects that inspire and encourage people to look deeper to discover subtleties that may not be visible to the naked eye. The visual aspect of my work is only one part of it. As soon as a person picks up a piece, there are instantly the qualities of touch, temperature, weight, shape and size which travel through the nerves, send signals to the brain and ultimately are transformed into an emotion or feeling. It is this that I am expressing through my work.Metal interwoven with light a glimpse of sun inherent on earth from the bounds of the deep ground.The hands that work a material so bright must capture a gentleness, a cradle of the earths graceful hold.Make me into a vessel to hold the quietest sounds to comfort, to nurture and bring out your subtlest thoughts.Make me into a river to carry the flow of life through generations of souls.I know you have a vision which lends its joyful and bright lustre to the hands of men .Poem written at the Heartfulness Retreat Center in Jutland, Denmark, October 2015&nbsp;<hr><h5 style="text-align:center;">Interview by ROSALIND PEARMAIN</h5><hr>

Silver and Water

<h4>ROSALIND PEARMAIN shares some observations and insights into how our minds work in day-to-day life, and the quality of consciousness that results from calming the mind.</h4><hr>As soon as we wake up in the morning, our attention goes somewhere. Like a radar system, our minds pick up whatever seems to be loudest in their field of sensitivity. They might go to uncomfortable thoughts about the day ahead. They might focus on the question of how tired we still feel, or how drained we are, or how we can motivate ourselves to leave the snug invisibility of the duvet realm! Our attention might go of course to the dreams from which we have just awakened. Our focus might be seized by our nearest and dearest, our problems at work, our pets demanding attention, or our children needing help. It could also be that our direction of mind goes towards something to which we are looking forward.So each day, we start the waking hours with mind activity that also has physical experience and emotions mixed with it. If you think about it, very often the first impressions of the day are shaped by the kinds of thoughts, sensations and emotions that arise when we wake. They affect the day that unfolds, like a filter or haze or particular tune playing across the course of the day. This is like a quality of consciousness.There can be so much variation in how we feel when we wake up. We can feel down or up, energised and fresh or tired and depressed. Children seem always to wake up with some kind of zest for the new day. I was surprised once when I interviewed Heartfulness meditators and heard a few say that the practice made a difference to how they felt in the morning. They felt a kind of joy for the adventure of the new day ahead. It reminded them of how they had felt as a child.There are two different threads of awareness weaving together here. It seems that there is a part of us that is always aware of something, as if we are making a map with our experience, through our brain and nervous system, telling us what is going on from moment to moment as it keeps changing. So we have a sense of being here in an environment and time, being alert to what is going on and vigilant in spotting new things happening. On the other hand, we can get in the car to drive a familiar route and find that we do not even notice where we are until we realise we have gone into autopilot and taken a turn that is not the one we wanted on this occasion! So our attention has gone somewhere else – perhaps to the challenging situation we will face at the end of the journey. Our awareness of where we are, here and now, is not very conscious at all. But if we look more closely, we discover that there is another part of us that is watching the flow. It is like a part of us stands on the riverbank and watches the flow of the water go by, the flow of stuff in our body-mind, but is also apart from it. It might suddenly alert us to the fact that we have taken the usual turning instead of the one we really want this time round.<hr>… if we look more closely, we discover that there is another part of us that is watching the flow. It is like a part of us stands on the riverbank and watches the flow of the water go by, the flow of stuff in our body-mind, but is also apart from it.<hr>Considering how vast the processing capacity of our brains and nervous systems are, we are hardly using much of it most of the time. “The human brain consists of about one billion neurons. Each neuron forms about one thousand connections to other neurons, amounting to more than a trillion connections… Yet neurons combine so that each one helps with many memories at a time, exponentially increasing the brain’s memory storage capacity to something closer to around 2.5 petabytes (or a million gigabytes).”Reber P., Scientific American, May/June 2010, ‘Mind and Brain’<img src="https://cdn-prod-static.heartfulness.org/consciousness_img2_b7e7cb3fd2.jpg" alt="self-being-consciousness">So we have been given a phenomenal capacity to work with many dimensions of experience and consciousness of living in this vast universe. Yet, most of the time, if we are honest, what preoccupies our minds are all kinds of rather small and limiting thoughts, ideas, emotions and obsessions, as a kind of undercurrent bubbling away. Our minds seem to run away from us and bother us with relentless activity.Alternatively, we might feel a bit empty and bored, and desperately seek to find something to fill our attention, such as food or distractions – our smart phones, computer games, TV shows or music. Our radar systems seems to be easily attuned to emotional and turbulent feeling experiences. Our awareness or consciousness is often taken by the more dramatic waveforms of emotion than the more harmonious ones of calm.What shifts us out of these patterns? Physical activity or relaxation can help us feel connected to ourselves in a whole and immediate way, and also present and grounded in the moment. When we feel especially close to others, this can also release us from all the drama in our minds so that we can let go. Being in nature can suddenly awaken us to the simple and direct enjoyment of sun on skin or the flooding of colour from the greenness of nature. Immersion in water is the chance to feel even more sensation, as well as a quality of cleaning and refreshment, a kind of resetting of self into balance.Over thousands of years, human beings have struggled with the same problems while facing life and adversity. Usually, painfully, there is no way to escape the givens of our existence. The only option we have is in our attitude towards facing them. We have choices in how our mind-body works with the struggles of living, but to be aware of these choices we have to look at how our likes and dislikes keep us spinning in the same wheel like a hamster.&nbsp; Have you ever observed how your mind repeats the same thoughts and patterns and feelings, so that there does not seem to be a way out? Our radar system can be trained to focus somewhere else, less noisy and clamouring. We can find ways to interrupt or change the ceaseless chuntering of our mental flow.<hr>Our radar system can be trained to focus somewhere else, less noisy and clamouring. We can find ways to interrupt or change the ceaseless chuntering of our mental flow.<hr>So the practice of meditation came about in a myriad of forms. It gave a rocky but stable base on which our radar system could rest in the middle of a&nbsp; turbulent ocean of life. This tool for opening our mind and our consciousness from its prison gives us the main chance we have for transformation and for discovering the ingredients for a harmonious, inspiring and fulfilling life.<hr><h4 style="text-align:center;">Article by ROSALIND PEARMAIN</h4><hr>

Consciousness

<h4>Have you noticed how happiness affects your ability to communicate? ROSALIND PEARMAIN shares some ideas on how we
 connect with others through the different dimensions of the heart.</h4>


Every day we are involved in countless meetings with others – as we pass acquaintances or neighbors in the street, as we
are with family or friends, as we work or play. If you pay attention, you can discover that your heart is always
involved somehow in these encounters. There are three different dimensions of the heart that help us connect with each
other. They are like aspects of most musical instruments:
<h3>Tuning in</h3>
<img class="img-float-right has-img-center-in-mobile" src="https://cdn-prod-static.heartfulness.org/art_connection_heart_every_moment_meeting_2_920fafee70.jpg?updated_at=2023-04-02T05:48:36.578Z"
 alt="spiritual-relationship" width="426" height="350" />The first is how we join in a song or a dance or music
 making – or even play with a baby. We have to catch the same note, the same intensity or shape of movement, the same
 phrasing. We tune in and join with the person. Sometimes we can feel this is absolutely perfect and in tune, and
 immediately both of us feel glad to be meeting. At difficult times, it is the opposite: we make an upbeat approach
 when they are flat or distracted or sad. Then our meeting can feel off-key and jarring. But if we wait, listen and
 feel a bit more, and keep trying to attune with our heart radar, then we are able to find a way of joining and
 connecting as we go along. It is just like tuning into a radio station.

<h3 style="text-align: justify;">Creating space - amplifying</h3>
The second goes a bit further than tuning. Our hearts need to be open, to receive the
 other person’s being, their feelings and experience. We drop our focus on our own preoccupations. We let go of our own
 needs being heard, and make as big a space as possible to accompany the person in front of us. Here we are using the
 infinite space of the heart to care for others, to hold them, to love them. We can expand this beautiful quality of
 receiving and of compassion to really give attention and love to the person. It is as if we literally give them space
 to be, to exist. So they feel safer and more at home.

<h3 style="text-align: justify;">Resonating and connecting</h3>
The third is like a kind of sounding board in a musical instrument. When we receive the
 other person’s news or feelings or concerns, we find a kind of resonance within us, we join them in sharing the
 experience, like humming. Our heart is moved and stirred. Then the other person feels felt by us and their hearts are
 touched too and it is as if it goes back and forth. Have you noticed that when you feel really well and happy, and
 your heart is open, all these steps of this arc of meeting flow into a beautiful movement towards others without
 effort? And, in contrast, when you are affected by negative thoughts or moods, do you feel a bit constricted and
 stuck? One more thought. If you put these three elements together, of opening, expanding and resonating, they are like
 the sacred sound of A-U-M.

<h6 style="text-align: justify; margin-bottom:15px;">Based on the book, The Heart of Listening: Attentional
 Qualities in Psychotherapy and Counseling, published by Sage Continuum.</h6>
<hr class="vertical-space1">
<hr />

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

The art of connection: how our heart is in every moment of meeting

<h4>ROSALIND PEARMAIN looks at the emotional issues facing young people today, and
 shares her research findings on the importance of feeling safe and grounding ourselves in the inner shelter of the
 heart.</h4>
It seems as though there is a strong human feeling towards old and tall trees as if we
 want them to keep growing and expanding onwards into the sky. We are drawn to look up wondrously. How do they manage
 to do this without falling over? Perhaps there is an echo of our own longing towards transcendence and the expansion
 of our consciousness.
As one of the ’60s and ’70s generation, I realize that we had that yearning to go beyond
 limits, to experience as many different kinds of mind-expanding opportunities as possible. We wanted to disrupt and
 change things that seemed limiting. Did we also undermine the roots of our societies that had allowed this heady
 growth to evolve? Perhaps we made it harder for our children and even more so for our grandchildren to find
 stability and an inner base of support?
When my son was 18, his best friend died in a tragic accident, falling out of a car. Within a short period of time,
 another friend fell off a balcony at a party and also died. One more later fell out of a tree. Needless to say, this
 shocking loss of poignant, youthful promise had a deep rippling impact on many. Symbolically, they alerted me to the
 question of how we fall out of our lives, ourselves, so easily in our youth in different ways.
At present, we are aware of the escalating problems of young people around the world,
 who are often depressed, lonely, despairing, anxious. They are on the front line of a world that we have created and
 they are showing us that it is not working for them. We fall out of ourselves often as teenagers trying to fit with
 outside demands and pressures from others. We may feel that we have to hide ourselves away to fit in. We lose faith
 with our own inner self. Can we ever find a way to fall back inside?
<img decoding="async" class="lazyload img-float-left has-img-center-in-mobile"
 src="https://cdn-prod-static.heartfulness.org/heartroots2_255f20fccf.jpg?updated_at=2023-04-04T13:49:30.438Z">

At the time of these deaths, I wanted to do something constructive. Having observed the
 transformative effect of Quaker summer schools for teenagers for my own children, I wondered if they could be
 offered far more widely. Finding an American model based on creative arts, I worked as an adult volunteer in both. I
 also visited a summer program for teenagers run by Heartfulness in Europe. From a small piece of qualitative
 research carried out in each, I discovered that the most significant aspect for the young people was the sense of
 safety they got from all of these structures which had ground rules of inclusion and encouragement for everyone
 equally.
“I had never felt so safe,” said one. “I cried when I had to leave.” It was a bit of a
 shock to hear how these young people felt so unsafe to be themselves. They felt a lack of supportive acceptance from
 their parents and peers. They felt a level of conditional love, dependant on pleasing their parents. They also
 experienced exclusion and denigration from peers and constant pressure from expectations in the education system.
 Some experienced far more dangerous conditions in urban settings from crime and gangs. Ten years later, the
 situation appears to be worsening. The pressure of social media now adds to the feeling of shame and self-hatred
 that young people may feel in comparison with an illusory ideal projected outside and beyond reach.
Another small piece of research emerged in my doctoral study: Heartfulness meditators
 experienced far higher levels of a deep sense of safety at some time in their experiences of meditation than another
 comparison group.
All the studies of attachment and neuroscience show us that we cannot learn and
 integrate information if we are feeling anxious or under threat. This can be aroused from our own inner self-attack
 as much as from others. So how can we fall back inside to the inner shelter of our heart, the source of love and our
 true being?
I had thought it was the deep taproot in a tree that anchored it so securely. But on
 further investigation, it seems that it is a system of shallow, thin horizontal roots that give trees their
 stability. These roots spread two or three times as wide as the height of the tree. Thin delicate roots mix with
 other fungi and fibrous material and put down vertical shoots as well. So it is the small horizontal roots that
 reach out and support the tree in its connection with the earth and other organisms.


<hr>
<h5 style="text-align: center;">It anchors us into the environment of our true
 Self, 
 our ground of being, and into the earth and&nbsp;connection with others. 
 We can be sheltered in our divine source&nbsp;as well as connected 
 with the world.&nbsp;This is
 Heartfulness. 
 It is a way to fall back inside ourselves 
 and never fall out again.
</h5>
<hr>
This is a beautiful metaphor for the working of the heart. It anchors us into the
 environment of our true Self, our ground of being, and into the earth and connection with others. We can be
 sheltered in our divine source as well as connected with the world. This is Heartfulness. It is a way to fall back
 inside ourselves and never fall out again.
<hr>
<h4 style="text-align: center;">Article by ROSALIND PEARMAIN</h4>
<hr>

Heart roots

<h4>ROSALIND PEARMAIN shares feelings and experiences about how consciousness evolves in the heart through human life, and how meditation allows us to access those subtler states of fluid being we knew as children.</h4>When we see our natural world in documentary films, we are stunned and awed by the exquisite beauty of form, process and intricate complexity in biological systems. I wonder if we could see the unfolding of consciousness within human beings, we would be even more deeply moved. It could be something more dimensional than a tree growing, a crystal forming, a choir or symphony in harmony, and all in its formation creating such a beautiful wave form, a vibration, a mellifluous cadence to enhance the whole universe.I imagine that we come from a fluid and entirely connecting flow of being-love. At birth, our soul flower enters into the density of our human vehicle of sentience. It affords a solid shock of sensory waves – the new field for our consciousness to re explore.This field of consciousness is our shimmering, vibrant space of many felt domains that reveal our world to us.The sphere of heart mind manifests the embodied experience of the present moment.There are many embodied and visceral sources of experience and knowing that unfold through our awareness each day.For a baby, they are merged into a unity of senses, feelings, emotions and the gathering grasp of meaning – always within a relational connectivity.As language slowly offers a shorthand for these moments, we are able to exercise a more instrumental grasp of our consciousness and share this with others. At the same time, increasing coordination and motor skills open up possibilities of spatial experience in speed, in trajectory, in weight and lightness, and emerging control and direction.Also our intellect gathers increasing discernment to apply to understanding.Meanwhile, our sense of self is becoming more sharply edged. It is also sensed as a vulnerable, small craft floating in a vast ocean of life and the universe. It seeks to feel more secure and more solid to face its unfolding challenges.Reflecting on this wondrous journey through childhood, we can be very moved by the openness and curiosity in children, without judgment, and the sense of their consciousness offering a space of such expansion, discovery, joy and intensity. Being immersed in the present moment allows for loss of self in the action of the game or the story.Knowing is about body experience; moving as a snake or a bear is the most immediate way for young children to access consciousness of the experience of the animal through their heart-minds.Yet it is a field of depth and feeling. There are terrifying monsters as well as benevolent heroes, and there are many limitations and disappointments to face as well as fun to enjoy.<hr>Reflecting on this wondrous journey through childhood, we can be very moved by the openness and curiosity in children, without judgment, and the sense of their consciousness offering a space of such expansion, discovery, joy and intensity.<hr>As adults, increasingly we have learnt to use our shorthand maps to navigate life experiences. As left-brain devices, they give us abstract, cognitive schemas to shape and organize our present experience into predictable patterns. But the vaguer, felt, implicit background of the present moment of consciousness is often increasingly ignored in the rush of life pressures. Yet these implicit, tacit areas of consciousness are our underlying ground of relation, of meaning and depth to our evolving sense of being. They are just as important as the linear flow of doing, thinking and reacting. These moments of being may be tasted in nature, in rest, in connection with each other, and in response to music and beauty.Meditation starts to reverse some of these processes. It allows us to put to one side the automatic categorizing and naming of the contents of our awareness into words and concepts. It allows us to sink through and dissolve the fixed patternings and shapings of our experience into more subtle and precise feelings and qualities. Different sensory experiences may be far more synaesthetic and intertwined during meditation – as they were in our infancy. We rediscover an openness and feeling base to our field of consciousness. The exquisite and mysterious heart as the subtle organ of perception and consciousness is central to this field of consciousness. It seems to operate both as a radar system and an organizing and synthesizing matrix. It integrates and brings our field of awareness into a coherent and resonant equilibrium. Its dynamic spaciousness contains everything, whether positive or negative. We are reminded of the joy of that present centered mode of awareness that we tasted as children.As we open ourselves to this deeper, subtler ground of awareness of the heart, we start to resonate with our divine Source within. With Heartfulness Meditation, the frequency of Transmission helps to purify our heart and dissolve layers that have obscured this presence from our conscious awareness. As the sense of self becomes less hard-edged and more diffuse in this being-feeling-sensing state, we intrinsically feel nature more directly. We feel a kinship of humanness through heart connections rather than mind thoughts. We are part of things like a wave rather than a particle. Our field of feeling consciousness expands – with loving prayers and suggestions, and in meditative gatherings across the world.This process has a quality of beauty that calls us further. It is more transparent, more delicate, more refined; reminiscent of the world we came from perhaps. Many of us recall special moments as children, where we were transported in awareness by pools of stillness, depth or wonder unexpectedly opening in nature; or in moments of worship; or in the atmosphere created by pious people with whom we came in contact. Some children’s storybooks provide a taste of these ethereal and more transparent worlds in the realms of the Faery and other magical places. We find wonderful transformational elements, such as a fire of roses in The Princess and Curdie by George MacDonald, or Lothlórien in Lord of the Rings. Music is also an element that transports us to more subtle landscapes within the heart mind field.<hr>Many of us recall special moments as children, where we were transported in awareness by pools of stillness, depth or wonder unexpectedly opening in nature; or in moments of worship; or in the atmosphere created by pious people with whom we came in contact.<hr>There are also the different myths and stories from different cultures that illustrate deep spiritual themes, inspiring heroics and ennobling struggles. They offer a colorful play of the human drama through the ages. They give a rich psychic ground for our symbols, imagination and intuition.There is a kind of tension in life’s journey between the earlier eagerness to embrace the total experience of being embodied and alive and the later one of savoring simpler, subtler, beautiful essences. This is very well understood in the approach to Japanese Noh theatre.Something inspires us to follow a spiritual way, where we direct our consciousness more and more towards the deeper, softer and plainer sense of being within our core. Something attracts us towards finer feelings and increasing balance, away from the turbulent waters we have encountered in our consciousness. We seek resonance with our inner Beloved and a larger field of consciousness is revealed by that presence at the most subtle level felt by our hearts. This can be radiated around us to include the whole field of our heart-mind consciousness.<img src="https://cdn-prod-static.heartfulness.org/Consciousness2_ac0b1a1f2e.jpeg?updated_at=2023-04-06T12:42:44.476Z" alt="Consciousness2">We are no longer an isolated particle in a sea of energy. Instead we feel deeply connected with the Source of creation, with the hearts of others, with nature, and both the suffering and inspiration of humanity.There may be glimpses of a higher perspective – how within a meditation group each one’s field of consciousness is combined to create a higher frequency of love. This can affect the whole world like a circling necklace of jewels.Each human gift can grow and contribute to a heightened resource of synergy, more and more aligned with the divine Source. And the resulting higher vibrational frequency affects not only this world but others, too, where the laws of space and time are perhaps in a different key and there are different joys and illuminations.How extraordinary to be afloat in this cosmic sea of consciousness, guided by our beloved, wise and revered teachers and sages, deeply grateful for life, for being within our heart Source, for being in this unfolding mystery.<hr><h4 style="text-align:center;">Article by ROSALIND PEARMAIN</h4><hr>

The beauty of unfolding consciousness

<h4>ROSALIND PEARMAIN has been a Heartfulness practitioner for over 40 years. Here she shares some tips from her own experience that can help deepen meditation and take us further on the journey of evolution.</h4>A true <a href="https://heartfulness.org/magazine/spaces-that-help-us-grow" target="_blank" rel="noopener noreferrer">spiritual practice</a> does not impose dogma or an authoritarian approach&nbsp; to spiritual exploration. This places the responsibility on each one of us to sustain a constant interest and motivation in our experience and to try to increase our capacity to perceive subtle changes in our evolution. Our consciousness is able to stay attuned to inner sources of nourishment during Heartfulness Meditation because of the Transmission we receive.The focus is to become one with the Source, with the beloved within, with love itself, and to disentangle ourselves from the complexities of wishes, desires and deep tendencies, which create resistance and reaction to change and to our harmonious relations with others around us. Everything can teach us more, help us learn more, change ourselves and enable us to give more.We can change our prejudices, reactive patterns and negative emotions. A wonderful tool is a diary to record everything that we observe in meditation and daily life, with a curious, open and honest approach, like a mirror for ourselves over time. The Heartfulness approach completely embraces living in the midst of life, accepting partners and families, work and community, facing all manner of challenges.<h4 style="text-align:justify;"><img src="https://cdn-prod-static.heartfulness.org/steadywork2_1ffba1ce75.jpg?updated_at=2023-04-10T04:23:22.725Z" alt=""></h4>Here are some practical ideas that may support a deepening of your experience in meditation. You can also discover your own to share. The most important key is just to take interest:Pray for help if you feel stuck or unmotivated.If it is a difficult day, bring this also into your meditation.Find some inspiration from messages, books or talks, perhaps in just one sentence. Read and absorb and then bring this quality into your meditation and see what happens.Cultivate an inner loving and truthful witness of yourself within.Take time to be grateful and appreciative of what you have received or learned.Take time at the end of the meditation to note how are you feeling, and try to keep it as a whole sense to which you can refer during the day.Experiment with keeping attention in your heart during the day and observing thoughts vigilantly.Approach each meditation as an entirely new experience rather than one that you expect to be in a certain familiar pattern.Write down in your diary whatever you discover as a pioneer researcher.Include in your prayer at night a request for a deeper meditation in the morning.Take a good amount of time to find and feel your heart. Don’t rush. Then, after a while, make the suggestion that the Light is already present in your heart, and slowly focus awareness on this with openness, waiting to receive gladly whatever comes.Try recalling the profound core of longing in your soul that has brought you to this moment and opportunity.Try consciously putting your heart completely wholeheartedly into the meditation.Try anticipating your opportunity to meet the Divine within with joy and eagerness and a sense of discovery and wonder.<hr><h4 style="text-align:center;">Article by ROSALIND PEARMAIN</h4><hr>

The steady work of evolution

<h4>ROSALIND PEARMAIN shares her experience of what brings meaning, depth and purpose to everyday living.</h4>
Like so many precious projects on our Earth, in a local small town there exists a wonderful venture that helps young people who have been homeless and are having problems rebuilding their lives. I was invited to participate in a regular session of sharing some experience on what gives meaning to life. What to say?
I could talk about a heart-based meditation called Heartfulness, but what then? On reflection, I am realizing that what has been most important about meditating on the heart has been to steadily discover more ways to feel life and living.
Many people have the idea that meditation leads us into a rather dull state of calm and withdrawal or detachment. Cartoonists often depict meditators as zoning out and floating on a cloud. Suppose it is the very opposite!
The first time I noticed an increased feeling effect, was on my return from a visit to my first teacher in this Heartfulness approach – a man called Babuji. On the plane, I plugged in the most basic kind of earphones of the ’70s, and listened in rapture to the music playing. Today sound systems are marketed and sold like temples to music, the electronics endlessly refined and housed within the most exquisite wooden casings, like sculptural masterpieces. But at the end of the day, what good is the most perfect sound system if the person listening has inner distortion created by the turbulence of the stuff of everyday life?
The effect is to muffle and distort our inner ability to listen. It is difficult to be in a pure enough state to really feel and savor beautiful music. It is not easy to find the capacity to tune in, to expand an inner space to receive, to let the music flow directly and touch us deeply. Yet this is exactly what I found had changed as a result of meditating for a few days and receiving the help of my beloved teacher in cleaning my heart.
When we are moved or touched it can be as if our heart hurts or vibrates. The hardest aspect of being human is that we are faced with such deeply sad or overwhelmingly painful experiences at times. In the short term, we can close our hearts and withdraw from the risk of that pain being repeated. We can go numb or hard or distract ourselves or hide away and try and disappear. I am sure I learned to do all those things to some degree in my earlier life.

<hr>
<h5 style="text-align: center;">Listening to this extraordinary 
 feeling-heart instrument 
 we can know precisely and subtly 
 what is going on. 
 Everything that seems outside of us 
 in space and time can be felt 
 very precisely within our heart 
 as it affects and impacts us. </h5>

<hr>
Today, it is the very echo of those very painful moments in my heart that helps me connect and resonate every day with other human beings and with life on this planet. A lot more space has been made through the cleaning process. But it is not really empty space – it is a space of resonance. It is like a rock wall of a cave that has been carved out by water and ice and heat and pressure so that it is worn away and smoothed down. Now I feel that the human heart is big enough to hold everything, and to hold it all in compassion and kindness so that it is more bear-able. It is a place of feeling to hold feeling, to allow it to mean more and more, and to stir us more and more deeply. This is the best source of inspiration and creation.
Everything can be felt more – the sky, clouds, trees, colors, light, seasons, forms, living systems, changes, the elements of water, air, earth and fire, children, the presence of loved ones, conversations and moving about all fill me with a very simple delight and enjoyment. That is, if I keep a daily sense of freshness and newness coming with the meditation practice. They can also be a source of much more subdued softness and comfort in bleaker times. It seems to be a way that the heart is tuned into Nature. There is a simple level of joy or ordinary relief in feeling connected with the world. The heart feels this even in dark times. We are more connected through suffering than anything else.
It is not here a matter of lists of ‘favorite things’ like the song in The Sound of Music. Instead, through meditation, our heart shows us that it is like a very extraordinary musical instrument, through which we attune to and amplify the sounds of everyday life. Daaji has described the heart as the center of all the spiritual centers and sub-centers in the human system and field of existence.
It seems then that all reflection and experience can be gathered in the heart and felt more and more deeply and widely. In deepening the resonance of any experience we feel more and more stirred, moved and inspired. It is a process of creativity in slow motion as life moves through our field of awareness. Through our heart center we feel its meaning and connection more and more like a song. This can keep reverberating on and on. It can go on being refined and understood, shared and expressed, in each moment. It is our quintessential source of intelligence through refined feeling.
Listening to this extraordinary feeling-heart instrument we can know precisely and subtly what is going on. Everything that seems outside of us in space and time can be felt very precisely within our heart as it affects and impacts us. It is as if the heart gathers the information from the different senses and distills them into a specific sound, a vibration that is moving and meaningful, connecting us to the universal Source of all.
In meditation, the heart feels what it receives from the Source and responds to new notes, new soundless music and infinite beauty from deeper dimensions and worlds… And so it goes on.
That is what gives meaning to life for me.

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<h4 style="text-align: center;">Article by ROSALIND PEARMAIN</h4>

<hr>

What gives meaning to life?

<hr><h4>ROSALIND PEARMAIN, Ph.D., has been integrating the fields of psychology, <a href="https://heartfulness.org/magazine/the-superpower-of-listening" target="_blank" rel="noopener noreferrer">psychotherapy</a>, and spirituality, through both practical and philosophical approaches, for over 40 years. Here she explores the way a spiritual practice opens up levels of feeling and sensitivity as we expand into deeper and deeper levels of consciousness, and how our physical, mental, emotional and spiritual bodies are integrated through the heart.</h4><hr>The great divide between scientific and mystical views of reality lands on the question of our subjective awareness. Measures can be made of physiological and behavioural effects of meditation practices, but it is much harder to demonstrate objectively the transformative experiences that a seeker may undergo in a disciplined practice over years.Ultimately it comes down to how someone feels. This domain of feeling is so extraordinary and intricate in our subjectivity, and yet it has often been quite disregarded as the source of our capacity to orientate and connect with our environment. The word “feeling” is ambiguous in the English language. It includes both emotions and the more diffuse area of perception. In its medieval origins it meant the physical sensation of touch through experience or perception. Touch remains the most helpful way of capturing the lived experience of feeling as we encounter daily life. The domain of feeling is continuously flowing through a shifting synthesis of qualities and textures as an overall array of diffuse meaning coloring and sculpting our responses and moods.Music is a primordial expression of such feeling. Within our current dominant scientific discourse, the fact that such a feeling array is informing us of much more than our physical and mental state is not yet articulated. Yet from the perspective of perennial philosophies, within the experience of feeling are all the domains of our subtle fields of consciousness.<h4 style="text-align:justify;">Touch as a Core Sense</h4>According to the philosophy of Rudolph Steiner, we have twelve senses in our makeup. The sense of touch is core. Through touch we are woken up to the world, and through the radiation of touch information throughout our system we are enlivened. We are reminded of our primordial separateness and our wish to connect through touch. Steiner said that without touch we would never become conscious of the Divine. When we touch something we are both so close and so far from it.Sensitivity is our radar system. In the confusion of different information pathways in which we are ceaselessly immersed, sensitivity is our capacity to fine tune, to touch as it were, significant elements from the whole. So sensitivity is expressed in our fields of perception, and our capacity to notice – and further to notice what we notice. This perceptual capacity continues to develop throughout life. Specialists in any field become hyper-conscious of such elements as electric fields, or the way that patients’ skin color denotes subtle changes in health, or the way that plants signal malaise, or if notes played are off key.<h4 style="text-align:justify;">Discernment</h4>The distinction to be made between scientific and metaphysical approaches to knowledge has been in the discernment of information. Spiritual traditions have confronted this issue by evolving specific protocols of practice, of directing attention, of cultivating a stringent observer and witness, and of purifying the filters of attachment and desires and egotism that cloud the lens of perception. Within Vedic philosophy, the higher realms of human consciousness involve a shift from thinking consciousness to a more direct feeling consciousness.In the Heartfulness tradition of meditative practices, all the teachers have proposed that the realm of the divine is known through feeling, and this feeling connects the divine Reality with the whole field of humanity. It is an unimaginable realm. We can only conceive it as a kind of enormous filigree network of intensity which is absolutely soft and fine. It is at the most subtle level of our existence. One clear sign of a spiritually evolved person, a truly human person, is one who is consistently alert and sensitive to situations and others. So from this point of view, the journey of spiritual evolution is one of increasingly refining our tools of perception, our capacity to feel the faintest trace of something, and to glimpse its meaning directly.<hr>&nbsp;<hr>&nbsp;<h4 style="text-align:center;">In the Heartfulness tradition of meditative practices, all the teachers have proposed that the realm of the divine is known through feeling, and this feeling connects the divine Reality with the whole field of humanity. It is an unimaginable realm. We can only conceive it as a kind of enormous filigree network of intensity which is absolutely soft and fine.</h4>&nbsp;<hr>&nbsp;<hr><h4 style="text-align:justify;">Mind as Embodied Cognition</h4>In Eastern philosophies, “mind” is not seen as identical with “intellect” in the way that we may view it in the West. In fact, it is more equivalent to the entire field of sensibility in which we are immersed. Within this model, and especially in the Yogic and Sufi traditions, the heart is understood to be the base of mind. In a sense, it is the primary port of call for our sense of being and aliveness. It is equivalent to the entire nervous system within us. The heart is the field for the mind. The heart is the place of sensitivity to all the feedback from the entire array of sensory input: the whole bodily landscape.As the meeting place of all the subtle fields of sentience within us, the heart has the capacity to integrate awareness into a core understanding. Within spiritual evolution, the task is to refine knowing – to rely on feeling more than thinking, because it is less constrained by concept. The mystic’s quest to know the Divine cannot be based on an intellectual process. As Jung said, “We do not do well to look at the sky with the intellect. It is neither adequate for the knowledge of the psyche.”&nbsp;<hr><img src="https://cdn-prod-static.heartfulness.org/Feeling_sensitivity2_c16a462097.jpg?updated_at=2023-04-12T12:01:41.469Z">&nbsp;<hr>&nbsp;<h4 style="text-align:justify;">The Feeling of What Happens</h4>Antonio Damasio is a neuroscientist whose research and thinking has challenged the separation of mind and feeling. He offers a model of consciousness and a sense of self which is rooted in a more global conception of bodily and affective experiencing. In his work, The Feeling of What Happens, he proposes that thought and consciousness in fact derive from feeling: apart from specific emotions, we can be aware of a continuous flow of background feeling within our consciousness. Damasio suggests that background feeling is the way that the brain minds the body. Through the different systems involving the endocrine system, the internal milieu, the visceral, vestibular and muscoskeletal systems, our sense of self in relation to experience continuously re-orientates and adapts. Background feeling is the way that current information is mapped through our sensory and nervous systems.From these observations, he suggests that there are two kinds of consciousness – one would be core, and the other elaborated or autobiographical. These also correspond with two senses of self. A core sense of self is ceaselessly created with every moment of experiencing. Damasio suggests that two parallel mappings of body states are going on. So as I sit here at my computer, my brain is mapping the physical location of my body, the activity in my fingers, the words I am thinking about and typing through the keyboard, and all the related events and surroundings in which all of this happens. However, at the same time, there is a more subtle presenced feeling going on to accompany all of this; it is not just fingers typing and a body sitting here, it is a sense of visceral closeness and intimacy, a kind of touch to all of this, which I feel as my self.<hr>&nbsp;<hr>&nbsp;<h4 style="text-align:center;">As the meeting place of all the subtle fields of sentience within us, the heart has the capacity to integrate awareness into a core understanding.</h4>&nbsp;<hr>&nbsp;<hr>This results from the secondary mapping process, how this background sense is subtly modified by each new moment experienced as a bodily felt sensing. It is this to which we can often have direct access during meditation or reverie. It is a direct cognition and would include a mental flow of images which are continuously unfolding and are not limited to visual representations. Images involve a synthesis of sensory modalities, sensory and affective elements.Damasio proposes that consciousness originates when this kind of wordless knowledge, representing what is perceived, is experienced also as creating a change within the organism. Such perception arises from the additional sensory motor and affective responses. Wordless knowledge arises in its simplest form at a mental level as a “feeling of knowing.” Therefore, the original basis of consciousness is the feeling of what happens when any form of perceiving is going on. It is this particular accompanying feeling that gives rise to us claiming the experience as belonging to us personally as a sense of self.Our culture is visually dominated. It attributes objectivity to what can be seen rather than what can be felt. Damasio wonders whether in less complex societies, human beings were naturally more aware of these inner processes of self than we are today. This interesting observation also links the contemporary and perennial perspectives. The latter continually urge us to bring our attention inward rather than allow ourselves to be fragmented by the pull on our senses toward so many external influences. This brings us back to the heart of all of this.In yogic science, there is the notion that we have inner senses, known as indriyas, which can discern a more profound awareness of being. When our attention is overly focused on external experience, we tend to identify increasingly with a bodily oriented and bound sense of self. But when we increasingly learn to discern through our more subtle perceptual systems, then we become closer to the deeper Self within. Paradoxically, this Self feels more than the bodily-oriented self. As we go deeper, we utilize the resources of our subtle bodies at finer and finer levels of vibration, each yielding a different kind of reality.If the realm of the divine is at the subtlest level, then the task in evolution is to develop the sensitivity of mind to perceive and become one with this subtlest level of existence. Once we start to imagine this, we realize that this kind of perception is based on the capacity to pick up fainter and fainter cues, to feel and to be increasingly sensitive to almost “soundless notes.” This is how rishis in ancient times were able to hear and “know” extraordinary philosophical truths. We may experience these kinds of perceptions as a more diffuse synthesis, like a texture or quality, which are refined and often convey to us very beautiful intimations of aliveness and feelings beyond words.<hr>&nbsp;<hr>&nbsp;<h4 style="text-align:center;">If the realm of the divine is at the subtlest level, then the task in evolution is&nbsp;to develop the sensitivity of mind to perceive and become one with this subtlest level of existence.</h4>&nbsp;<hr>&nbsp;&nbsp;<hr><img src="https://cdn-prod-static.heartfulness.org/Feeling_sensitivity3_5d4c10e05e.jpg?updated_at=2023-04-12T12:03:48.050Z">&nbsp;<hr>&nbsp;<h4 style="text-align:justify;">The Role of the Heart</h4>In most human societies, a person will point to their heart when they refer to themselves. Focusing attention on the heart brings our sense of self inward to a central core location. Both in the East and the West, the heart is regarded as the place of soul, of love, of knowledge and wisdom. These come through feeling rather than intellectual construct. From recent research carried out by Pearsall, the HeartMath organization, and others, the heart is the largest oscillator within our system, which can entrain others if it is tuned into coherent wave forms. These occur when a person is feeling loving and calm. So the heart can connect with others. This results in more and more attunement to the feelings of others and an increase in capacity for empathy.In the Heartfulness Way, a modern form of Raja Yoga, and in Sufi practices, the heart is gradually purified of background impressions that restrict perception and cognition, so that there is a clearer field of experiencing and feeling. The heart carries these impressions of experience. If consciousness is based on feeling, and the heart center is the base of this, then spiritual practice is the task of refining the “mirror or lens of the heart” so that what is discerned in the midst of awareness is less and less determined by accumulated impressions and tendencies. Ram Chandra, the second Heartfulness Guide in the lineage, once said, “The heart is the field for the mind to work, and this is the instrument by which we develop the discriminating faculty.”This refining process is central to spiritual practice, so that we can become perfect instruments – as if we could play divine music. Like any instrument, the heart’s capacity to resonate truly can be distorted by the influence of other dissonances. It is through an attuned sentience and the heart’s refinement that the spiritual aspects within us can be felt and glimpsed. In <a href="https://www.heartfulnessmagazine.com/space-time-creation-universe/">2016</a>, Daaji emphasized that the purpose of life is to facilitate expansion of 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. Then, there is no longer any separation between the heart and the mind – they are one. The heart is the field of action for the mind and vice versa. He says that this integrated, holistic state of being is known as Yoga.<hr>&nbsp;<hr>&nbsp;<h4 style="text-align:center;">It is through an attuned sentience and the heart’s refinement that the spiritual aspects within us can be felt and glimpsed.</h4>&nbsp;<hr>&nbsp;&nbsp;<hr>&nbsp;The heart can reflect the profound qualities of humanness, love, compassion, sharing, peace, a deeper sense of relatedness, as well as other qualities of infinite variation. In purifying the heart center, openness to experience is increased with a simultaneous openness to compassion.From all of these perspectives, it can be argued that in order to “know” something we need to be able to feel. In spiritual evolution, this capacity for feeling needs to be refined to increasingly subtle levels to go beyond our patterns of attachment, desire and fear. If we are able to refine feeling, we are closer to the most profound depths of the divine Self and the divine field of existence, which is centered in the heart. So, in this way, feeling is the base of our connection with a unified ground of existence and our true identity. This leads to a divine humanness that is infinitely soft, infinitely simple and close to nature.Here is an image that may capture such a beautiful state of being: We need to be as soft as cotton, so that a needle can pass through without touching. Only then, through this infinite realm of feeling, do we become one with the Source of all existence.References Childre, D. et al., 2016. Heart Intelligence: Connecting with the Intuitive Guidance of the Heart. Waterfront Digital Publications. Damasio A., 2000. The Feeling of What Happens: Body, Emotion and the Making of Consciousness. William Heineman, London, UK. Helminski K., 1999. The Knowing Heart: A Sufi Path of Transformation. Shambhala, Boston, USA. Jung C.G., 1993. The Practice of Psychotherapy. Routledge and Kegan, London, UK. Patel, K.D., 2016. Space, Time and the Creation of the Universe. Heartfulness Magazine, Vol. 1, 8: pp. 35-40. <a href="https://www.heartfulnessmagazine.com/space-time-creation-universe/">https://www.heartfulnessmagazine.com/space-time-creation-universe/</a>. Pearmain R., 2001. The Heart of Listening: Attentional Qualities in Psychotherapy. Sage, London, UK. Pearsall P., 1998. The Heart’s Code. Thorsons, London, UK. Rajagopalachari, P., 1994. Heart to Heart, Vol. 3. Shri Ram Chandra Mission, USA. Ram Chandra, 2020. Reality at Dawn. Sahaj Marg Spirituality Foundation, India. Schmidt, S. and H. Walach, 2014. Introduction: Laying out the field of Meditation, in Research in Meditation – Neuroscientific Approaches and Philosphical Implications. Studies in Neuroscience, Consciousness and Spirituality,Vol. 2. Eds. S. Schmidt and H. Walach. Springer Press, Switzerland. Skolimowski H., 1994. The Participatory Mind: A New Theory of Knowledge and of the Universe. Penguin Books, London, UK. Soesman A., 2001. Our Twelve Senses: Wellsprings of the Soul. Hawthorn Press, USA.<hr>&nbsp;<hr>&nbsp;<h4 style="text-align:center;">Article by ROSALIND PEARMAIN</h4>&nbsp;<hr>

Feeling, sensitivity, and consciousness

<h4>ROSALIND PEARMAIN challenges our current worldview on research methodology, and the relative importance of left-brain and right-brain processes in human understanding and consciousness studies. She references the ground-breaking work of Iain McGilchrist, whose thesis has debunked the old paradigms of the human brain.</h4><hr>We may not all be creating sophisticated experimental designs and calculating how significant results might be, yet each of us encounters new situations each day with our family, colleagues, organizations, and communities. We bring our understanding and our hypotheses, and we modify them as they may be challenged or altered by the response of others.We keep learning. Life gives us many opportunities to re-search, and to challenge outworn assumptions, not least the kind of unknowns we have faced through the pandemic.For most of my life, I have been curious about the realms of experiencing, feeling, the non-verbal, and the implicit realms of knowledge. How do we understand the different qualities felt in the presence of women? What elements contribute to change in experiential learning and groups? How does attending sensitively to the relational process support therapeutic change? What is so transformative for young people about some summer school programs? How does meditation contribute to change and growth?When we hear music, dance, spend time in nature, and meditate, we find ourselves in a flow of feeling alive that is immediate and meaningful. Yet somehow, all this subjective experience is often missing from the way we value knowledge.&nbsp;On one level, they are felt and known realities, which we can describe and name. They are also vital in the field of psychotherapeutic learning and training. On another level, they are perceived as occupying a zone of impressionistic and unreliable qualitative feeling. Our culture prefers to make “things” out of experiences, and apply measures and models very fast.<hr><hr><h4>When we hear music, dance, spend time in nature, and meditate,&nbsp; we find ourselves in a flow of feeling alive&nbsp; that is immediate and meaningful.</h4><hr><hr>So, I would like to introduce you to the extraordinary work of Iain McGilchrist, a psychiatrist and neuroscientist, and previously Professor of Literature at Oxford University. He has spent the last 10 years writing a 3-volume work illuminating this dilemma. It is based on an earlier book, The Master and His Emissary: The Divided Brain and the Making of the Western World.1His research is based on various sources and disciplines, including the observation of patients with injuries to either hemisphere of the brain. It is also founded on very wide scholarship. His book is an inquiry into the asymmetry of the brain, and the differences between left and right hemispheres that occur not only in humans but other species, such as birds. He dismisses the simplistic, outdated, and popular notions of this asymmetry from the 1960s. He observes how birds need to keep part of their attention on finding small seeds in a small area, while at the same time keeping their awareness vigilant and broad to spot possible threats, mates, or other environmental occurrences.<hr><img src="https://cdn-prod-static.heartfulness.org/we_are_all_reasearchers2_c485a21b5c.jpg" alt=""><hr>This kind of distinction is also true for us. There is a purpose in having two hemispheres. Both are needed:“Both attend to the world and bring the world into being for us in two largely opposing ways; the left hemisphere paying narrowly targeted attention to a detail that we need to manipulate; the right hemisphere paying broad, open, sustained, vigilant, uncommitted attention to the rest of the world while we focus on our desired detail.&nbsp; This means that each hemisphere brings into being a world that has different qualities. In the case of the left hemisphere, a world of&nbsp;things&nbsp;that are familiar, certain, fixed, isolated, explicit, abstracted from context, disembodied, general in nature, quantifiable, known by their parts, and inanimate.&nbsp;In the case of the right hemisphere, a world of&nbsp;Gestalten, forms, and processes that are never reducible to the already known or certain, never accounted for by dissolution into parts, but always understood as wholes that both incorporate and are incorporated into other wholes, unique, always changing and flowing, interconnected, implicit, understood only in context, embodied, and animate.&nbsp;The left hemisphere is a world of atomistic elements; the right hemisphere one of relationships. Most importantly the world of the right hemisphere is the world that&nbsp;presences&nbsp;to us, that of the left hemisphere a&nbsp;re-presentation: the left hemisphere a map, the right hemisphere the world of experience that is mapped.”2McGilchrist has undertaken this project from both historical and current observations, and from a concern that our culture appears to be increasingly imbalanced towards the left hemispheric sphere of bringing reality into being. The left hemisphere is a closed system not functioning in present time. It is valuable in helping us grasp tools, make maps, and find words. It represents elements as fragments and parts, and tends towards a decontextualized and abstract kind of machine model of experience, which facilitates our manipulation of the world and our stress on technical approaches. It tends toward an absolute right or wrong mode of knowing something.“The left hemisphere is principally concerned with manipulation of the world. The left hemisphere deals preferentially with detail, the local, what is central and in the foreground and easily grasped.”3However, it is the right hemisphere that presents us with the relational, embodied, pre-conceptual, changing, empathic and present-time holistic grasp of reality, which is more fluid.“The right hemisphere is concerned with the whole picture, including the periphery or background and all that is not immediately graspable. It is essential for understanding the other’s point of view, essential for empathy. The right hemisphere is concerned with understanding the world as a whole, and how to relate to it.”4<hr><img src="https://cdn-prod-static.heartfulness.org/we_are_all_reasearchers3_700x274_7ab67c0a02.jpg?updated_at=2023-04-13T09:22:58.192Z" alt=""><hr>He also says:“I believe that nowadays we live no longer in the presence of the world, but rather a re-presentation of it. This re-presentation has all the qualities of a virtual image; an infinitely thin, immobile fragment.”5Consider here how often people express things as mathematical concepts, with computer analogies, or as algorithms.Most spiritual traditions and approaches to meditation have techniques to help us suspend or ignore some of the left hemispheric processes of categorizing and applying maps to experience. In different ways, they focus attention on the embodied and present moment elements of experience as it unfolds and flows, such as breathing or a following a specific focus in awareness.McGilchrist suggests that the right hemispheric mode of knowing is more reliable than the left. He quotes Einstein who said that “the intuitive mind is a sacred gift and the rational mind is a faithful servant.” He raises the question, “<a href="https://www.youtube.com/watch?v=dFs9WO2B8uI">What if our society has forgotten this gift?</a>“Most essentially, McGilchrist proposes:“It is true we can see the world only partially, but we still each see the world directly. It is not a re-presentation, but a real presence: there isn’t a wall between us and the world.“The nature of the attention we bring to bear is of critical importance here. A maximally open, patient, and attentive response to whatever-it-is is better at disclosing or discerning reality than a response that is peremptory, insensitive, or – above all – shrouded in dogma.”6<hr><img src="https://cdn-prod-static.heartfulness.org/we_are_all_reasearchers4_0f80a0de2e.jpg?updated_at=2023-04-13T09:24:56.624Z" alt=""><hr>“It [consciousness] is not fixable in space, or quantitative, but qualitative and experienced in the flow of time. And if things turn out to be interconnected, not atomistic – and they are – each consciousness has its impact on the universe that cannot be quantified. Within my experience of the world, very much can be changed by my response to whatever-it-is; in a sense everything can be changed.”7What do I take from all this? A simple, humble, patient, open attention will help us be more encompassing in our understanding, and in our relating to each other and the world. Everything is more fluid and more interrelated than we can know, though we may feel it. And these perceptions are real and precious in our relation with each other and the world we hope to sustain and help flourish.<hr><hr>References:1. The story that led to this title is this:&nbsp; Once a wise spiritual Master was a ruler of a country that flourished. As it flourished it grew and he needed to trust emissaries to act on his behalf in far flung regions. Eventually, one of these decided to advance himself instead of representing the Master. He saw his master’s tolerance as weakness not wisdom and became contemptuous of him. In this way the Master was overcome by his emissary. People were tricked, the country became a tyranny, and eventually it fell apart in ruins.2. McGilchrist, I., 2021. Consciousness as Relational,Science of Consciousness.<a href="https://www.youtube.com/watch?v=fciCsq0uBUI">Essentia Foundation</a>.3. McGilchrist, I., 2021.The Matter with Things: Our Brains, Our Delusions, and the Unmaking of the World, Vol. 1.Perspectiva Press London4. Ibid.5. Ibid6. McGilchrist, I., 2021. Consciousness as Relational, Science of Consciousness. <a href="https://www.youtube.com/watch?v=fciCsq0uBUI">Essentia Foundation</a>.7. McGilchrist, I., 2021. The Matter with Things: Our Brains, Our Delusions, and the Unmaking of the World, Vol. 1. Perspectiva Press London<hr><hr><h4>Illustrations by JASMEE MUDGAL</h4><hr>

We are all researchers

<hr class="vertical-space1" />

<h4>
 ROSALIND
 PEARMAIN
 explores the notion of losing balance and restoring it, and how we
 have to lose our old balance in order to find a new one.
</h4>

<hr class="vertical-space1" />


 A Pilates teacher once suggested that if you ever suffer an ankle injury
 it helps to practice standing on that foot alone (when it is
 sufficiently recovered)as often as you can. Why? Because the nerves are
 also injured in sprains and the neural connectivity between the foot and
 the brain is undermined. Standing on one leg restores the passage of
 information from the ankle to the brain so that your balance and
 movement become more resilient again.



 I find this a good metaphor. Balance is a shifting and dynamic notion;
 not about achieving a static point but sustaining dynamic equilibrium,
 which is far more fluid in living systems. It tells me that what is
 important with balance is opening and restoring the flow of information.
 We could say that we become imbalanced whenever we block or close down
 to a wider understanding of our situation, our relation, and our
 context. We lose the ground upon which we stand and substitute for more
 abstract thoughts and memories. It is as if we literally lose our
 under-standing.



 This happens for me when I fall back on old patterns and get stuck. It
 could happen when I repeat past judgments and ideas about a person or
 situation that has changed, and get into conflict. We can see this
 happen with our friends, families, bosses, and also in political
 situations all the time.



 It seems that we have to apparently lose our balance, our old stance, in
 order to find a new one. We have to sometimes let go of what we hold on
 to in order to keep our sense of upright strength, in order to move
 forward and explore new territory. Is this what we do every time we take
 a step and walk forward?



 Within psychology, there are many different ways to make sense of how we
 lose balance in our relationship with the world:


<ul>
 <li>
 For those with painful beginnings, we can understandably become fixed
 on trying to mend early wounds and sufferings with all those we meet.
 This means we are not really connecting with the present situation and
 its requirements at all.
 </li>

 <li>
 We can become totally preoccupied by our fears, anxieties, and
 sometimes wishes for others – this often happens when we become
 parents.
 </li>

 <li>
 In severe situations, the inner self is so fragile that all efforts
 are extended to protecting it from suffering ever again – such as we
 see in narcissistic responses. With this attempt to protect the self,
 huge efforts are made to ward off any information that is not the same
 as we feel and want to hold on to. It is experienced as threatening.
 We can all feel something of this with our vulnerable egos.
 </li>

 <li>
 There are some situations, like trying to reach an airport to catch a
 plane or be in time for a meeting, when transport breaks down, when
 our focus and sense of balance are reduced to a very fragile thread
 like crossing a high wire!
 </li>

 <li>
 Jung described the complex of powerful archetypes that we all share in
 our deep unconscious selves, that also weave together with our
 personal psychological history. In this way, we can become
 hyper-sensitized to specific themes, e.g. the abandoned child, the
 martyr, the good or bad mother, the oppressive authority, the
 revolutionary overthrower. They can dominate our responses to
 situations in such a way we do not allow other information to come in.
 </li>

 <li>
 We can also sometimes over-identify with roles that we play at work or
 in our family, and lose contact with the wider and deeper aspects of
 our being in the world.
 </li>
</ul>

How can we restore
 balance?
</h>


 Taoism is a way of wisdom based on the notion of intrinsic balance
 within the dynamic flow and interplay of opposites. It requires us to
 recognize ceaseless movement in living systems, and to resist fixing
 ideas or attachments to one side of a situation. By not doing,
 everything is accomplished. By seeking only one side of things we make
 the other more solid and rigid.


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<div class="block-image">
 <figure>
 <img width="700" height="577" alt="lose-balance2" class="lazyload has-img-center"
 src="https://cdn-prod-static.heartfulness.org/lose_balance2_700x577_1b20794583.jpg?updated_at=2023-04-26T07:09:23.171Z" />
 </figure>
</div>

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 In my very limited exposure to practices such as Tai Chi, I found you
 have to keep your knees bent. You have to be able to bend with pressure.
 It is a helpful metaphor to notice the moment of stiffening against and
 resisting information coming to us, and to mentally relax and move with
 it.



 Sometimes there needs to be time and compassion and healing for our own
 wounds before we can let ourselves consider those of others.



 Pausing and breathing in any situation, taking a step back, and focusing
 entirely on the present moment are very helpful. In a few minutes we can
 monitor all the sensory information coming in at this moment: the feel
 of surfaces meeting the body and feet, the temperature and scent of the
 air, the sounds we hear, the kind of light and sky that is unfolding,
 the sense of being alive. Enjoying that moment can then help us be open
 to exploring what we are feeling in a deeper way.



 It can be interesting to consider how many others have been involved in
 our being in this moment so far today? Those involved in power
 distribution, manufacture of objects, the cultivation and provision of
 food, etc.



 Doing something physical, being in nature, and talking to someone else
 also help us to regain a sense of perspective, a right relation with
 what is going on.



 Finally, meditation is a practice that is especially helpful in
 restoring balance. It can help us find an inner ground that supports us
 through harsh winds and shocks. We feel more anchored and rooted to a
 very deep reality that transcends this small moment.



 We need to feel safe to risk being open. “Under-standing” is a wonderful
 word. I am thinking of it like the roots connecting trees, nourishing
 and supporting growth among them.


<hr class="vertical-space1" />

<div class="block-image">
 <figure>
 <img width="700" height="697" alt="lose-balance3" class="lazyloaded has-img-center"
 src="https://cdn-prod-static.heartfulness.org/lose_balance3_700x697_6913af66e3.jpg?updated_at=2023-04-26T07:10:06.580Z" />
 </figure>
</div>

<hr class="vertical-space1" />

<hr />

<h4 class="has-text-align-center">
 Meditation is a practice
 that is especially helpful in restoring
 balance. It can help us find an inner ground that supports us
 through harsh winds and shocks. We feel more anchored and
 rooted to a very deep reality that transcends this small
 moment.
</h4>

<hr />

<hr class="vertical-space1" />


 For Equilibrium, a Blessing: Like the joy of the sea coming
 home to shore, May the relief of laughter rinse through your
 soul. As the wind loves to call things to dance, May your
 gravity by lightened by grace. Like the dignity of moonlight
 restoring the earth, May your thoughts incline with reverence and
 respect. As water takes whatever shape it is in, So free may
 you be about who you become. As silence smiles on the other side of
 what’s said, May your sense of irony bring perspective. As
 time remains free of all that it frames, May your mind stay clear
 of all it names. May your prayer of listening deepen enough to
 hear in the depths the laughter of god. – John O’Donohue


<hr class="vertical-space1" />

<hr />

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

<hr />

What does it mean to lose balance?

<h4>ROSALIND PEARMAIN explores the reasons we meditate, and how they evolve over time. As we expand our awareness, we move from the mundane to the sublime, and experience more of our humanity and our inner Being.</h4>This is a question that keeps unfolding like a set of nesting Russian dolls. Imagine you are new to the whole idea and are asking such a question. Meditation may promise you better focus, relaxation, refreshment. Or you may want to meditate to enjoy being quiet and still, and listen to something that feels safe and loving in your heart. You may simply be curious or interested in a new experience of being. You may wish to meditate to become closer to your Higher Self, the Ground of Being within.But how does <a href="https://heartfulness.org/magazine/the-tree-of-knowledge" target="_blank" rel="noopener noreferrer">meditation</a> help with any of these? In a simple way, meditation utilizes our capacity to rest consciousness with a focus, like a beam of light. Babies like to throw objects and see what happens. Suddenly, something that we could see, feel, and hold in our baby hand can move somewhere else and be different. With luck it might be returned by someone who speaks or smiles or adds something that changes it all again. So the baby throwing game goes on, helping us to learn about the space beyond and surrounding and within our awareness...Through development we go on “throwing” objects into different spaces. We meet and receive those of others through our attachments, our intentions, play, actions, sounds, feelings, words, games, ideas, stories, art, music, and the complex intellectual mysteries of the material world – all expanding and changing while we keep re-orientating our grasp on it all. We keep moving. Life seems to keep expanding.<a href="https://heartfulness.org/magazine/meditation-health-part-2" target="_blank" rel="noopener noreferrer">Meditation</a> helps us to pause; to focus a piece of our consciousness like a pebble and cast it into the open space of our heart-mind awareness, the ocean. At the beginning, it may be caught up in swirls of currents and weeds caused by our emotions and mental distractions; it may seem to float or get stuck on the surface of the water. Yet still it reflects back something of who we are and helps us to be more transparent to ourselves.&nbsp;When we are able to clear these blockages and whirlpools, steadily, with the help of a Guide and transmission, with patience, the pebble of awareness can drop deeper and deeper each time. We can allow our consciousness to gradually sink toward the center of our existence and the reality within our heart.This inner world is increasingly subtle and formless, known by feelings that become increasingly precious and fine. <a href="https://heartfulness.org/magazine/finding-peace" target="_blank" rel="noopener noreferrer">Meditation</a> becomes a heart pathway of focused feeling – we could say love – to touch the intimations of this deepest source. It is beloved, and it is the Beloved. There is the promise of becoming one with the Beloved so all separation across space can disappear.From far across the vast spaces of many lives, we have been throwing out our search beam to reacquaint ourselves with this source, this original home. Gradually, with more practice of Heartfulness meditation and increased intensity in longing and waiting, the solid walls of separateness start melting and disappearing. We feel permeated by the presence of the beloved in our daily lives. We feel as if we are meditating all the time in this presence of love. Such a state of being radiates love far beyond our small self.Why then do we meditate? We have a spark of the divine realm within us that seeks to know itself and become one with its origin. It is a vast mystery.&nbsp;In human existence, we are seemingly cast into space and time, and we throw out our search beam to find our original source. Yet this seed core is exquisitely close, deeply sheltered in the subtlest particles of our heart. Only when our consciousness is refined sufficiently to feel its softest expression, to be softness itself, can it touch and merge with such a state of vibration and harmony. Perhaps then, it can “breathe” such a love into the entire atmosphere of the Earth and even other worlds.<hr><h4 style="text-align:center;">We can allow our consciousness to gradually sink toward the center of our existence and the reality within our heart. &nbsp;</h4><hr><figure class="image image_resized" style="width:50%;"><img src="https://cdn-prod-static.heartfulness.org/how_meditation_help2_0fcc49ac00.webp" alt="how-meditation-help2.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_how_meditation_help2_0fcc49ac00.webp 114w,https://cdn-prod-static.heartfulness.org/small_how_meditation_help2_0fcc49ac00.webp 365w," sizes="100vw"></figure>

How does meditation help?

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

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