hazrat_inayat_khan.webp

Hazrat Inayat Khan

I bow my head in humility

Knowing the Mystery

Heartfulness practitioners

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 <h4 style="text-align: center;">What brings you happiness in life?</h4>
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 <h4 style="text-align: center;">Do you feel joy in giving or receiving? Why?</h4>
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 src="https://cdn-prod-static.heartfulness.org/Pubali_Siddharth_ceb7d0d006.jpg" alt="3-questions-on-happiness" >PUBALI
 SIDDHARTH 
 Musician, illustrator and teacher 
 Hyderabad, India
</h5>
Recognizing the inner connection with all life fills me with wonder; tapping into this
 space of oneness, within and around, brings me joy. It may be as simple as observing nature from my balcony: a
 bougainvillea blooming amidst thorns, a moneyplant creating roots to crawl its way up a wall, a tree spreading its
 roots deep before spreading its branches wide, birds singing their songs, clouds floating unmindful of the world
 beneath them, and crimsonhued skies. Each of them exudes a sense of joy and contentment that comes from being in
 tune with what they truly are.
When I stay in touch with who I truly am, I feel a deep sense of joy within. It may be
 as simple as having a heartful conversation with someone, a nourishing meditation, 3questions ON HAPPINESS
 connecting with young hearts in a classroom, reading a book that speaks to my heart, or expressing my inner
 inspirations through words, pictures, art or music.
The moment thoughts start revolving around myself, this inner connection is instantly
 affected and I am dissociated from oneness. The ego then shows up in all its faces – anger, fear, confusion, lack of
 confidence, feeling closed, worthless, victimized – the list goes on and on. At that moment, the way I bring back
 joy is to shift focus back towards my heart and remind myself to practice acceptance and gratitude. It is not easy
 most of the time, but is a work in progress. A quick cleaning of my mental space almost always helps me. And
 sometimes a good book, a melodious song or an inspiring talk are enough to bring back perspective.
Do I feel joy in giving or receiving? In one way both; neither in another. It is based
 on perspective. The truest joy I feel in receiving something is during meditation. The unbounded inflow of
 Transmission brings love and joy; nothing matches that feeling. And the truest joy I feel in giving is also during
 meditation; the process of submitting the heart is a beautifully negating experience.
A flower doesn’t know it is exuding fragrance; it must not know. So I try to focus on
 staying open and allowing whatever I receive to flow through my heart. That is what brings me utmost joy.
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 RICHARDS 
 Retired teacher 
 Dunedin, New Zealand
</h5>
Often the most joy comes from the little things in life: happy times with family and
 friends, the laughter of a small child, witnessing an act of kindness, and puppies tumbling over each other in play.
 The perfection of nature shown in its myriad ways also brings joy: the countryside covered in newly-fallen snow with
 that hush snow brings to the world, a fragrant flower opening to the sun, the drowsy hum of bees in a summer garden,
 and the trickling sound of a mountain stream. I find that joy is greatest when my heart is open and filled with
 gratitude and love. Then my heart really sings.
Those acts or feelings which close us down are the ones that banish joy in a second.
 Negativity, harsh words, unkindness, envy, prejudice, mean-spiritedness, fear, discontent, resentment and revenge
 are just a few.
Some feelings open us up and others close us down. The ones that close us down close us
 off from the part of ourselves that would enable us to get more enjoyment from life, and also close us off from
 others. At worst we feel isolated and alone.
Joy can be found in both giving and receiving, particularly if the feeling behind the
 giving is heartfelt. But I have noticed that there is perhaps more joy in giving. I think this is because it moves
 us away from focusing on ‘me’ and ‘mine’, and opens us up to others.
I particularly remember an annual event in my childhood. My siblings and I would go into
 a big shop in town with our few pennies of pocket money and buy Christmas gifts for our parents and grandparents. It
 took us forever because each present had to be just right and each item was chosen so carefully, and of course we
 were limited in what we could choose by our budgets. Then there was the joy of wrapping them in secret (all fingers
 and thumbs and giggles and laughter), so they would be a surprise on the day.
Like joy, generosity comes from an open heart. On those occasions all our hearts sang
 with joy.
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 THIYAGARAJAN 
 Business analyst 
 Hyderabad, India
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When there is a disturbance within, the one thing which soothes me is to go out and
 spend time looking at the birds and trees, sitting down under a tree. Automatically I see the condition changing
 within. It gives me a feeling of contentment and happiness.
Joy is different: it’s a condition that prevails or emanates from inside. To be in a
 state of joy, I need to be connected with my own self internally, and that brings me joy no matter what is happening
 outside in the world around me.
Also when I see people around who are happy and joyful, I feel joy. We have a helper who
 always greets us with a smile. That smile is not superficial; it comes from within. When I see her, it gives me so
 much joy. Her husband is no more, and there are so many other things going on in her life, but in spite of all that
 she comes with a big smile. When I see such contentment in an individual, I feel very, very joyful.
When we are not connected within, when there are expectations, there is no joy. Joy is
 forgiveness, selflessness and unconditional.
Do I feel joy in giving or receiving? Both! The moment I feel I’m giving something,
 there is no meaning to it. The importance of giving goes. When I receive something I feel very grateful, because I
 experience what I am receiving. When I give someone what I like the most and see the joy or happiness on their face,
 I feel content and joyful.
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 VALENTINE 
 Academic editor 
 Atlanta, USA
</h5>
What brings joy? Community, cooperation, unity. When people come together for something
 they love – something they share and believe in. When hands and minds are creating, eyes are alight, hearts are
 open. When something that must be Love permeates everything. And engagement – work, learning, helping or just
 enjoying – is important, because joy is not passive. It emanates from the collective hearts, flows through each
 individual and again back to imbue the whole, bringing with it the best that each individual can offer. So, it is
 about working and sharing together from the heart. I can experience peace and serenity on my own, but joy, for me,
 comes from community.
What takes joy away? Isolation, judgment, comparison – on my part. I worry that I’ve
 failed at x, or I wish I could do y, or I hope that z will happen. All things that have to do with me versus life,
 fate, the world. Things that create a sense of separateness, and along with it worry and other forms of fear. When I
 feel this condition, I tend to react to life as if it’s something that is happening to me, not something I am part
 of. And I realize that what I need to get past it is completely internal. It may take some time apart, some
 reflection or cleaning away of negativity, but I have to reconnect with that unitive place within my own heart, and
 the sense of separateness leaves.
It’s easy for me to feel joy in giving; I’m trying to learn the joy of receiving. In
 fact, I became aware of this mystery recently, when several people helped me with a project that was important to
 me. They gave so freely of their time and talents that I felt I couldn’t repay them adequately. I found myself,
 though grateful, also uneasy – and I wondered at it. Because I know in my heart that, as the Buddhist teaching goes,
 ‘There is no giver and no receiver.’ So, what was resisting in me? I pondered it and felt it was my ego; it saw the
 equation of giver and receiver as separate and, ideally, even. But when I looked into my heart, I could see that in
 love we are united and in balance.
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 POLSTON 
 Therapeutic bodyworker, reflexologist &amp; polarity therapist 
 Langley, B.C., Canada
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As I age, whenever I see a sweet baby or observe animals – dogs, cows, horses etc. – it
 immediately fills me with joy and my heart feels lighter. Being with my lovely amazing daughter and listening to her
 life stories brings happiness. I actually feel joy from food by eating a healthy vegan diet. On the spiritual side,
 when I see another human being grow and change it fills me with joy for them and their success.
I’m just discovering joy, so really it is a new aspect. I’ve felt peace, profound
 spiritual conditions, but joy eluded me. I’ve not missed it; I just never knew exactly what it felt like. Joy is not
 ‘taken away’ by anything. It’s more allowing it to happen and appreciating it as we become simpler and in tune with
 our own Nature.
When I give to another, regardless if the action is big or small, by supporting another
 person it can bring unexpected joy. This in some ways actually seems stupid to me, as giving to another is a very
 natural thing to do!

3 questions on happiness

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 <h4 style="text-align: center;">What do you feel is the relevance of science in the field of spirituality and
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 <h4 style="text-align: center;">What fascinates you about neuroscience’s understanding of meditation?</h4>
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 <h4 style="text-align: center;">How are the discoveries of neuroscience changing our perception of
 consciousness?</h4>
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<h4><img decoding="async" class="lazyload img-float-left has-img-center-in-mobile"
 src="https://cdn-prod-static.heartfulness.org/Ruby_Carmen_519d489bde.jpg" alt="on-neuroscience" >RUBY CARMEN 
 Psychologist and social worker 
 London, UK</h4>
In ancient times, science, spirituality and Yoga were often treated as one, and science
 was viewed in a more holistic sense that included spiritual aspects as well as the mundane. More recently, you could
 say that there is a reunion of science and spirituality, as both can compliment one another with different
 perspectives, illuminating our vision of the world across multiple spectrums.
One of the most fascinating aspects of the growth of neuroscience is its investigation
 of internal phenomena, such as meditation. As a meditator and meditation trainer with a background in psychology, I
 am intrigued to know about the different areas of the brain that are activated or de-activated during meditation.
 Indeed, longitudinal studies in neuroscience offer possibilities of examining changes within the structures of the
 brain over time. This is providing evidence that correlates to the personal experience of meditators.
The journal, The Neuroscience of Consciousness, is devoted to the study of
 consciousness, which traditionally fell within the realm of philosophy before a distinction emerged between
 philosophy and psychology. The development of neuroscience enables another perspective on our understanding of
 consciousness. It provides an alternative means of exploring consciousness, including possibilities of ‘locating’ it
 within the human system. The renewed appreciation that exists for the study of consciousness goes beyond a
 ‘reductionist’ view of the mind to take into account the richness of our internal worlds.

 https://academic.oup.com/nc
 https://www.sciencedaily.com/releases/2018/03/180322125028.htm

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<h4><img decoding="async" class="lazyload img-float-left has-img-center-in-mobile"
 src="https://cdn-prod-static.heartfulness.org/Jim_Otis_1ee65c9d7b.jpg" alt="on-neuroscience" >JIM OTIS 
 Certified Functional Neurologist 
 Oakland, California, USA</h4>
I think science and spirituality are relevant to each other. Right now what is
 increasingly important in society is that we’re going through a really big transformation on our planet. As our
 official intelligence is growing and growing and growing, spirituality and neuroscience need to embrace each other;
 they need to enhance each other. And there’s no bigger example of this than the development of a direct Brain-
 Computer Interface (BCI). That will be happening sometime within the next 15 years – that’s the prediction – where
 we just think a thought and that’s our interface with the cloud or computer, rather than speaking through Siri or
 typing through a keypad. That’s going to change human experience on this planet in a really big way and demand a lot
 of spiritual wisdom to ground this thing.
What fascinates me about neuroscience’s understanding of meditation? Everything! Number
 one, as we develop a neuroscientific understanding of what happens in the brain in meditation, that will and does
 have practical implications. There will be ways to enhance the quality of our life as we can identify the brain
 states associated with different forms of experience, meditation included.
The discoveries of neuroscience are changing our perception of consciousness. Number
 one, consciousness shifts states all the time. We are waking, sleeping, meditating, in Samadhi, absorption; there
 are all different kinds of manifestations or presentations of consciousness. And neuroscience is pretty good at
 understanding the neurological signatures of different states of consciousness. So if there’s an astronaut out in
 space and we’re measuring the brain signals only, we know when they’re awake, when they’re dreaming, when they’re
 sleeping, when they’re meditating, and what kind of meditation they’re doing. So that’s just fascinating and it does
 have practical implications.
I think of spirituality as seeing the big context – helping to give meaning to life. In
 every experience there are two poles: the context and the content, the big picture and the small picture, the
 details. Spirituality helps gives the big picture, and that’s a function of the right side of our brain. The right
 side of our brain is context-providing – the big context, the emotional, the body language. The left side of the
 brain is more content-oriented – the verbal meaning of the language. Artificial Intelligence is developing in a way
 that gives us so much more capability: if I want to find out what the weather is like in Jakarta at this moment, I
 can find out what the temperature is, the wind velocity; I can speak into a computer and order a 3D printer to print
 a cup.
We’re developing a huge capability that needs to be contextualized. So when we do that
 brain-computer interface, there will be a huge data stream that will be available to us. We have to slow it down and
 contextualize in order to make meaning and sense of it. That meaning and sense needs to in turn guide the big data
 stream, that AI, which we can now harness.
https://braintime.com/story/
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 src="https://cdn-prod-static.heartfulness.org/Krishnamurthy_cab7ae4ebb.jpg" alt="on-neuroscience" >DR KRISHNAMURTHY J 
 Global Community Health Specialist 
 Bangalore, India</h4>
Today, we know quite a lot about the effects of meditation on the brain and behavior. Of
 course, there are methodological and conceptual limitations in meditation research and we may not be able to study
 all changes as objectively as we would like to, but the progress made in the last few decades in uncovering neural
 correlates of meditation is worthy of appreciation.
Functional MRI scans among long term meditators have revealed structural changes
 (neuroplasticity) in the prefrontal cortex and anterior insula, the brain regions associated with improved
 attention, interoception and sensory processing. Changes include thickening of the somatosensory cortex associated
 with heightened self-awareness, and the shrinking of the amygdala associated with fear and anxiety.
Electroencephalogram (EEG) studies, which analyze electric activity of brains, have
 revealed heightened theta and alpha pattern among meditators, reflecting calmer and more relaxed states.
Studying neural correlates of consciousness is gaining a lot of momentum today. By
 default, our minds are in a restless state, not accustomed to living in the present, and this is akin to a state of
 unhappiness. This state is reflected by the activation of a neural network that deals with self-referential
 processing, known as the default mode network (DMN). Studies have revealed that in experienced meditators, the main
 modes of DMN are actually deactivated indicating reduced restlessness. In long term practitioners, this change has
 become permanent.
Several theoretical frameworks are postulated to study consciousness. I personally find
 the ‘Global neuronal workspace framework’ very fascinating, which tries to explain the conscious and unconscious
 processing of information. It also relates to long distance connectivity between workspaces. Yes, these are still
 theoretical at the moment, but I feel science has made a bold attempt to begin exploring these aspects that were
 once regarded as mystical and subjective. There is some initial learning from neurophysiological, anatomical, and
 brain-imaging data to support a major role of the prefrontal cortex, anterior cingulate, and the areas that connect
 to them, in creating the postulated brainscale workspace. The future of consciousness-related research will only be
 even more exciting!
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<h4><img decoding="async" class="lazyload img-float-left has-img-center-in-mobile"
 src="https://cdn-prod-static.heartfulness.org/Hester_O_Connor_7e31d83b43.jpg" alt="on-neuroscience" >DR HESTER O CONNOR 
 Clinical Psychologist 
 Wicklow, Ireland</h4>
We can change our brains!
I love hearing about the capacity of the brain to change. The idea of neuroplasticity,
 our inbuilt capacity to form new neural connections in our brains, gives me hope that it is possible with repeated
 practice to form new habits. Why do most of us find it incredibly difficult to keep up with our own good intentions?
 The concept in neuroscience of neuroplasticity helps to answer this question.
Neuroplasticity means the brain can and does change throughout our lives. The brain is a
 dynamic interconnected power grid with billions of connections that light up every time we think, feel or do
 something. If we think of these pathways like an oak tree with billions of interconnecting roots, then it is not
 difficult to understand that when we want to form new habits it is going to take time to weaken the old ones.
An example is deciding after a big meal that you are going to start walking every day.
 The next morning it is raining and you reassure yourself that you will start the next day. It takes a lot more than
 good intentions to form a new habit. The encouraging thing about neuroplasticity is that it means that because we
 have plastic brains we can learn new habits, and with a lot of practice we can reach our goal.
Two things are critical here: One, in order to change an old habit we need to practice
 the new one hundreds of times for the neural connections to become ‘automatic’ and hard wired. Two, we need to have
 a lot of compassion for our failed efforts knowing that we are doing our best and we are willing to keep trying.
 Berating ourselves will serve to reinforce existing pathways because that is what most of us have always done when
 we try to learn a new habit. Learning to meditate is no different. It is better to sit for ten minutes every day
 than for an hour once a week. The ten minutes will really help the new neural pathways to get firmly established.
 Along the way we need to be kind to ourselves. In the words of Samuel Beckett, “Try again. Fail again. Fail better.”

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<h4><img decoding="async" class="lazyload img-float-left has-img-center-in-mobile"
 src="https://cdn-prod-static.heartfulness.org/Vasco_Gaspar_c146d40d64.jpg" alt="on-neuroscience" >VASCO GASPAR 
 Mindfulness Corporate Trainer 
 Lisbon, Portugal</h4>
More and more I believe that science is finding out through the objective 3rd person
 perspective what yogis and practitioners of spirituality have know for millennia from the 1st and 2nd person
 perspectives. Unifying these three perspectives allows a more integrative view of the whole, leading to a better
 understanding of yoga and spirituality. And since science serves as the 21st century’s religion for many people, to
 have scientific studies proving spiritual claims gives trust to some people to try these practices.
What fascinates me the most about neuroscience is what is yet to be discovered.
 Phenomena like neuroplasticity, showing that parts of the brain change according to the type of meditation we do, is
 very inspiring. It gives confidence that meditation is not just something to believe but something that changes us
 at the core level of our being.
One of the main discoveries is that mind and consciousness are not limited to the brain.
 That is a very narrow view, I believe. The more scientists ‘dig’ into the brain and the activities of neurons to
 understand and explain consciousness, the more they realize that they don’t find it there. It is much more complex
 than that, and I believe that fields like Yoga bring complementary views that give us a better understanding of the
 whole picture.
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<h4><img decoding="async" class="lazyload img-float-left has-img-center-in-mobile"
 src="https://cdn-prod-static.heartfulness.org/Natwar_Sharma_1e7ab4e141.jpg" alt="on-neuroscience" >DR NATWAR SHARMA 
 Pediatric Intensivist 
 Chennai, India</h4>
Science takes an evidence-based approach and needs explanations for everything. It
 requires formulae, objective tools, machines and equipment to gauge anything, while spirituality is largely
 subjective. Can you measure the calmness or peace felt during meditation in absolute terms? We can only explain the
 relative effect or difference in our states of mind.
Although today we have several psychological and mental scales, like the stress scale,
 and equipment like EEG and MRI to assess what difference we feel with the practice of Yoga and meditation, science
 has not developed enough to measure the effects of meditation completely. For example, if a person today were to go
 back 200 years in time, he would wonder why people are struggling with small things. If a person from 200 years ago
 travels to today’s time, she would be wonderstruck at the advancements! She is likely to look at a plane flying in
 the sky and exclaim, “Is that a new species of bird?” Similarly may be science backing spirituality, which we have
 not discovered yet. Ultimately, at any point in time it’s difficult to explain everything scientifically, because
 science is also evolving.
As a doctor I am trained to look for evidence, so the empirical approach of neuroscience
 is what interests me. There is enough research to show how meditation helps with health, not only in the mind but
 also it reduces cortisol levels and heart rate variability, thereby reducing the occurrence of cardiovascular
 disease, strokes, stress, hypertension and even diabetes. It is found to improve sleep, mental cognition functions,
 focus and memory. I have been meditating for 24 years now and absolutely enjoy the experience, so much so that as
 part of my PhD I am conducting a study to see the effect of meditation on the body, mind, heart and aura of a
 person.
In my own work I have found that when people see and understand things objectively, it
 boosts them to move forward. Their awareness or consciousness expands with the changes they perceive over time. Here
 we are talking about individual consciousness, but if things have to change at a global level there has to be some
 groundbreaking discovery that can produce a shift in the consciousness of human beings collectively. Neuroscience
 also shows the potential of meditation to affect people on a large scale and bring about a change in our global
 consciousness.
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On neuroscience

Heather is the founder of the Minded Institute, a professional yoga therapy training organization, and the Director of the Yoga and Healthcare Alliance. She specializes in the treatment of trauma and anxiety, and the use of physiological assessment in yoga therapy.

Heather.jpg

Heather Mason

<h4>HEATHER MASON is a yoga therapist who has pioneered yoga and mindfulness in the healthcare sector, including for the National Health Services in the United Kingdom. Here, she is interviewed by EKTA BOUDERLIQUE of the Heartfulness Yoga Academy in the <a href="https://www.yoga4unity.com/">Yoga 4 Unity 2022</a> program.</h4><hr>Q: Welcome, Heather. Thank you for being with us.HM: Thank you so much. It’s a delight.Q: How were you introduced to yoga?HM: I started practicing yoga in 1996, when I was 19, while studying in India, but it was really in 2000, when I went to Asia and Southeast Asia to work on my mental health, that I developed an appreciation of what yoga could offer. I was a gymnast, so at first I thought yoga was an adult form of gymnastics. It took some time to understand the real value.Q: What is the aspect of Yoga that has attracted you the most?HM: First and foremost, the philosophy. For many people it’s the movement, the idea of doing all these interesting poses, whereas I have always been drawn to the concept of oneness, to the dispelling of the illusion of the mind. From a young age, I have known that the mind can envision things that are not the truth. I wanted a practice that would allow me to cultivate wisdom and let go of confused and false views. Later, I understood that wisdom is also supported through movement, through breath work, through the further cultivation of the Yamas and Niyamas, the disciplines and observances.I always had an inkling that there was something more than mundane reality. I have always questioned the nature of truth. I went to Costa Rica when I was 18, took a malarial medication, and had a really bad reaction to it. It led me to realize that there is not always stability in the mind. It was quite an intense realization for a young person to have; I really thought I was crazy.When I returned to Manhattan, I went to see a psychiatrist. He said to me, “I’m sorry, I know you want a pill to fix what’s happening to you, but some people have special experiences, and I believe you’re one of them. The only thing you need to manage is your anxiety.”Soon after that I was on a bus in New York, and a man sat next to me, handed me two tickets and said, “You don’t know me, but I would like you to go to Gurumayi’s ashram in New York.” So I went to visit Gurumayi, and she gave me a mala and said, “If you want more answers, Heather, go to India.” I went home and said to my father, “Listen, I know this is a strange request, but I need to go to India. Since you said I could study abroad for a semester, that’s where I want to go.” That’s where I started yoga.<hr><img src="https://cdn-prod-static.heartfulness.org/journey_of_lifetime2_9f9dde9b8d.jpg?updated_at=2023-04-11T10:24:44.749Z" alt=""><hr>Q: What an adventure! I can only imagine what it must have been like for you to discover a country like India, the cliché of an ashram, and yet you have done something very different with it. You often speak of mental health issues, which are not easy for people to talk about. Many of us are haunted by these things that affect some part of our lives. How did you deal with your depression? And what were the lessons you gleaned from it?HM: I worked with yoga and mindfulness practices from the Buddhist tradition in two ways. First, I learned that all mental phenomena are processes. Now that isn’t easy. You have to meditate for long periods for that to be anything more than an intellectual concept. Being psychologically unwell, it was extremely difficult to meditate. Critical thoughts and feelings of self-loathing would overcome me. Thankfully, I was fortunate to have a very dedicated teacher.Second, asanas helped me to be with very clear sensations in my body. When I practiced asanas that were challenging enough to direct my mind to the body, I would find my thoughts settling, simply by experiencing the pulsing sensation of the here and now. When I stayed present with that, tension would release, and I would have the clarity to sit and meditate. I started to see through the illusion of my thought processes, such as, “You’re not lovable, you’re not good enough.” These thoughts were because of things that had happened to me in the past.So the dual approach of asanas and meditation allowed me to work with my depression. I understood that it is actually our own processes that give rise to these painful experiences. That is difficult, because it puts the onus of responsibility back on us, but it also means we can let go of the habit of negative thinking and supplant it with clear vision, seeing, and positive thought.I gleaned that I could help other people, which is probably the most important part of my journey. I went to the depths of being unwell, and I worked really hard to become well, so often I know what it’s like to be there.Q: Suppose somebody is just a beginner yoga practitioner. How long do you think it will take them to feel well, whether it’s depression, anxiety, stress, or any other difficulties related to the mind?HM: It’s person specific. We also need to realize that if we have mental health issues we need to see yoga as hygiene, and continue to do it for the rest of our lives. Evidence suggests that months of regular practice, for example, five days a week, thirty minutes a day, yield significant results. Practicing for six months regularly seems to be more effective than practicing once a week for a number of years. Of course, there are people whose mental health challenges are very extreme, and it may take them years.One of the most important things I learned is that I wear the scars of my past. I had depression and PTSD. I don’t expect to always be a perfect, balanced human being. I accept who I am, with some level of dysregulation. That is the arising Heather Mason in this life, and that is part of the healing.<hr><hr><h4>I could help other people, which is probably the most important part of my journey.</h4><hr><hr><img src="https://cdn-prod-static.heartfulness.org/journey_of_lifetime3_df5b7968a6.jpg?updated_at=2023-04-11T10:26:41.173Z" alt=""><hr>Q: This is the first time I am hearing somebody speak about yoga inducing self-kindness and self-acceptance, especially with mental illness. Could you tell us more about working with trauma?HM: I’m a yoga therapist and I run the <a href="https://themindedinstitute.com/">Minded Institute</a>. Some time back, I was delivering an eight-week yoga therapy course for depression and anxiety when one of my students said to me, “There’s a course in Boston on yoga for trauma. Nobody’s done it in this country, so can you do it?”So I did it, and it was so important. yoga has so much to offer people with PTSD, because it allows a gradual sensing into the body. For many people with PTSD, the body has been compromised in some way, and attending to the body causes fear. yoga offers breathing practices that regulate the autonomic nervous system, and a key feature of managing PTSD and trauma is that regulation.Yoga allows for gentleness within the self, so that the body can become a place of safety rather than a place of fear. It’s a potent strategy. When I did the training in 2008 or 2009 there were not that many openings for yoga and PTSD. Now it’s burgeoning. The trauma community has a clear understanding that yoga can help their clients.Q: This is an extremely relevant issue. With war a major reality in Europe, what measures do you think need to be taken? Do we need to do prevention rather than just healing?HM: Well, prevention for sure. Unfortunately, for the people of Ukraine, prevention is not currently accessible, but for everyone, building the resilience of the nervous system is important.I’m a huge proponent of breathing practices. Personally, I have found pranayama, the breathing practices offered by yoga, to be the most potent aspect. If you elongate the exhalation, you increase the messaging to your heart through your vagus nerve, the nerve that starts at the brainstem and travels to many different places, including the heart. Every time you exhale, the vagus nerve releases acetylcholine to the heart, reducing the heart rate, which is further picked up as a message from the body to the brain, allowing for a stilling of the mind. Practicing that for ten minutes a day has the potential to calm you down and cultivate resiliency.Another thing is coherent breathing – inhaling for the count of six and exhaling for the count of six, so each breath cycle is twelve counts. That means five breaths per minute, which has significant effects on cardiovascular measures, and physical and psychological flexibility. I wish that the world would practice pranayama. No matter what tradition a person comes from, no matter how flexible they are, no matter what philosophical system they espouse, everyone can improve their breathing. We would enhance the capacity of our nervous systems to become robust, protecting us from some of the tragedies that befall us. Breathwork could become part of the healing regime offered in different therapies, and it could be done in large groups to support the social aspect, as we do need social bonds in order to support our well-being.<hr><hr><h4>No matter what tradition a person comes from, no matter how flexible they are, no matter what philosophical system they espouse, everyone can improve their breathing.</h4><hr><hr>Q: I noticed that through the Minded Institute you have extended your work to the National Health System in the UK. What is the difference you are making? And what do you expect to achieve in the years to come?HM: Just to clarify, the Minded Institute is a training organization for yoga therapists. Many of my graduates do enter the health system through their own efforts. I’m also the Founding Director of the <a href="https://www.yogainhealthcarealliance.com/">Yoga in Health Care Alliance</a>, which has created a yoga protocol for health, and that’s what we are doing within the NHS. The NHS has something called social prescribing, which is based on the understanding that social isolation is a major risk factor in a host of different diseases, due to both poor self-care and to the overall effects on the body. The cardiovascular and neurological systems are impacted by isolation. Cutting-edge research also shows that there are different genetic expressions in those who are isolated. Based on this understanding, the UK innovated a scheme of social prescribing whereby people are referred to activity groups, and yoga is one of the activities.The Yoga for Health program was commissioned by the West London clinical group, created and evaluated by the University of Westminster. Paul Fox, the CEO of the Yoga in Health Care Alliance, and myself have trained hundreds of Yoga teachers in the UK and beyond. I see a lattice arising, where every clinic, or every small region of the UK, will have this program available for people who are isolated.We built the program for the early intervention of type 2 diabetes, mild depression, mild anxiety, and people at risk of a cardiovascular event in the next ten years. By addressing these groups in the early stages, we hope to save the NHS a lot of money, and also shift the health trajectories of many people. Many health conditions fall into a social isolation risk for a cardiovascular event, mild mental health issues, and type 2 diabetes.Q: I hope we will see this happening in other European countries. Why just Europe? I know that you have worked a lot in the US, too. How is it different from what you saw in India? Can yoga be seen as something more than just physical exercises in the West?HM: The idea that yoga is perceived first and foremost as exercise in the West is misconstrued. The US does a complementary health survey every few years. The last one, done in 2012 and published in 2016, showed that a third of the population uses complementary treatments. That’s around 100 million people. 9.5% of those 100 million were practicing yoga specifically for health conditions. If we fast forward another ten years, it will probably be closer to 20%.So a good proportion of people understand the stress relieving effects of yoga. When I speak to people I usually hear, “It’s really good for relieving stress.” So the common mindset is changing and will continue to do so.<hr><img src="https://cdn-prod-static.heartfulness.org/journey_of_lifetime4_643f0b5e90.jpg?updated_at=2023-04-11T10:28:00.643Z" alt=""><hr>Q: Wonderful. Heather, what is your plan for Yoga Day?HM: I sent a proposal to the Indian High Commission, as we want to have a big event in Trafalgar Square. Two other things will happen, regardless: Paul Fox and I have authored a book called Yoga on Prescription, and we will launch the book on June 22;and on June 27 there’s a parliamentary group on Yoga in Society that’s going to meet in Parliament. I hope a representative of Heartfulness will come for this.Q: We will be happy to join you, Heather, and with your future endeavors.Finally, what led you to call your organization the Minded Institute?HM: One day I was driving home, and I had an epiphany that I would create programs for yoga for mental health. I thought of Yoga for the Mind, but that was not descriptive enough. I think sometimes things just arise when you meditate a lot. Knowing sometimes comes from the ether, and it’s not analytical.Q: Thank you so much, Heather. We have benefited from understanding how you set up your work on trauma, and how you see it changing the world in the days to come. We’ll be following you closely, and hope that a lot of people will read this and be inspired to join you. Thank you so much for being with us, and for what you do.HM: Thank you. It was lovely being here.<hr>

The journey of a lifetime

<h4 style="text-align:justify;">HEATHER MASON is the Founder and Director of The Minded Institute, a professional yoga therapy training organization. She is also the recipient of four master’s degrees. She is interviewed by RUBY CARMEN on the simplicity and strength of coming back to the mind, body, and spirit through yoga, and how her own yoga practice has changed her life.</h4>&nbsp;Q: Good morning, Heather. Thank you very much for this interview with Heartfulness magazine. What inspires you on this path of yoga and yoga therapy?HM: The first thing is the felt experience of the practice. The world shifts because you shift. Perception is everything. When you calm the mental processes, the nervous system, while also invigorating an awakening inside, the world shifts. You see things more clearly and with greater ease. When that happens, there’s an organic inspiration and a love for the practice, for the arising experience of self, which is not all about ego. Then, it also arises for the external world.&nbsp;I am also deeply inspired by colleagues, students, and clients who overcome great adversity through these practices. First and foremost, it’s the practice itself.&nbsp;It’s easy to get caught up in all the trappings of the world. It’s easy to externalize and worry about the vicissitudes of life and the problems that emerge, which may be great or small. So, the spiritual teachings of yoga are incredibly important, even if we already know them intellectually—to embody them and find nourishment.&nbsp;I lived in Buddhist monasteries for about three years. When you’re enmeshed in that world, day in and day out, the remembrance is there moment by moment. But when you’re not in that environment, it helps to have an active process of being with other people, reminding you of the values, reading literature, maybe spiritual texts, so you inculcate those ideas on a daily basis. You can choose the approach yourself; I’m not suggesting any indoctrination because there are so many competing factors, and we live in a world that’s very much based on success being material gain and prestige. Unfortunately, chasing those things doesn’t lead to joy.&nbsp;It's important to keep coming back to what it feels like to be present in your energy—to watch, feel, stretch, breathe.Q: It’s important to think about interiorization, especially when there are many external distractions. You specialize in yoga therapy and have a keen interest in neuroscience. What can we learn from the ancient past, from yogic psychology, and how can it help us with modern issues?There’s also a lot more discourse around trauma. Many people are opening up and being more honest about struggling and needing support. How can yoga help with understanding trauma?&nbsp;HM: There are two different questions here. In terms of yoga psychology, we all possess an indestructible but obscure perfected nature. No matter what has happened to us, wellness is always present. That has been an invaluable reflection, especially when I have felt broken to the core of my being, as if there was no coming back from it. Adhering to the atman [soul], connecting to the greater whole, which can never be tarnished, is very supportive. Also, we all have the capacity to build mental faculties through practice.&nbsp; That doesn’t mean we can entirely extricate pain and memories from life. I don’t want to sell it as, “Do this and life will be easy.” Many of us have undergone things for which we will wear scars for life, and yet we can tap into unattainable wellness. It’s vital for the field of PTSD.Here, we touch upon neuroscience. There is an appreciation now that PTSD has a common neurological signature for everybody; it shows up in the brain and the nervous system in common ways, which is why we can diagnose it as a condition with common symptoms. And as we understand the impact of the practices, we can apply them in ways that support the regulation of the nervous system.&nbsp;One of the core things in PTSD is dysregulation of the autonomic nervous system, the part of the nervous system that is associated with “rest and digest” (parasympathetic) or “fight or flight” (sympathetic). For example, Pranayama, yogic breathing practices, elongate the exhalation and that increases parasympathetic activation. So, yoga can help in a moment or over time with repetition by promoting greater regulation. A similar thing happens through movement.Other limbs of yoga that require the mind can be tougher when there is trauma, like meditation, the Yamas, and the Niyamas, because the mind is the very thing causing us agitation.&nbsp;<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/world_shifts2_862b97d1ec.webp" alt="world-shifts2.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_world_shifts2_862b97d1ec.webp 145w,https://cdn-prod-static.heartfulness.org/large_world_shifts2_862b97d1ec.webp 357w,https://cdn-prod-static.heartfulness.org/world_shifts2_862b97d1ec.webp 357w," sizes="100vw"></figure><hr><h4 style="text-align:center;">So, yoga can help in a moment or over time with repetition by promoting greater regulation. A similar thing happens through movement.</h4><hr>Q: In your journey, was there one significant moment when you realized that yoga would be significant in your life, or was it a series of different events?&nbsp;HM: I think it was a series of events. When I was doing my yoga therapy training in India, I wasn’t sure what I would get out of it and the ultimate purpose. I was in an ashram, and they let us out for the day after two weeks. Afterward, I was driving back to the ashram and everything fell into place. I remember a mountain in the distance and beautiful greenery. I had spent so much of my life focusing on mental health, with a Masters in Psychotherapy, and a degree in Buddhist Studies with a focus on psychology. I had struggled with my mental health for many years, and was using Buddhism and yoga practices to transform my mind. Suddenly, I thought, “Okay. I need to use yoga therapy to help people with mental health issues,” and the course emerged out of the ether. It was an epiphany, and I started teaching that course when I returned to the UK. It’s something that people can learn to teach.&nbsp;<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/world_shifts3_5558c89daa.webp" alt="world-shifts3.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_world_shifts3_5558c89daa.webp 145w,https://cdn-prod-static.heartfulness.org/large_world_shifts3_5558c89daa.webp 357w,https://cdn-prod-static.heartfulness.org/world_shifts3_5558c89daa.webp 357w," sizes="100vw"></figure>&nbsp;There’s great potential for yoga to help people suffering with mental health issues. There also has to be consistency and a willingness to face difficulties, because sometimes you have to come up against the most difficult things within yourself for there to be change. I think it’s essential to do yoga with lightness, take your time, and practice over a broad period to know that transformation is possible. I’m an example. It hasn’t been an easy life, so I know what’s possible.<hr><h4 style="text-align:center;">There’s great potential for yoga to help people suffering with mental health issues.</h4><hr>Q: You touched upon two things: the first is change, transformation. Sometimes people feel stuck in their lives and don’t know how to change. Yoga and meditation are certainly tools for transformation. The second thing you touched upon was consistency. That’s practice, what we call abhyas. It’s not a one-off quick fix. That’s important.&nbsp;You also mentioned the idea of processing. If you have experienced trauma and challenges, you can process them through yoga practices. One thing that has come up for me in the last couple of years is the concept of spiritual bypassing, saying something like, “Okay, I’ve done this six-week course and I’m healed now,” whereas from my own experience, and from what you’ve shared, it’s an ongoing process.&nbsp;HM: And using spiritual practices is also a way to avoid ourselves.&nbsp;Q: Actually, a lot of people have the misconception that meditation is an escape, whereas you’re actually coming to yourself, seeing yourself as a mirror.&nbsp;HM: Yes, meditation is very revealing.Q: Is there anything you wish to share with young people?&nbsp;HM: Start to practice early! Realize that if you are struggling, so is everybody else, even if they look like they’re not. Have empathy for other people’s challenges. Even if it’s hard, reach out to your peers; you are not alone, and growing up is a challenge. When adopted early, these tools help you to meet some of those challenges, and influence the development of the brain. You can set up a lifetime of different neurological circumstances, making it easier to manage life. The brain doesn’t become fully formed until the ages of 23 to 25.&nbsp;<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/world_shifts4_e498a1914b.webp" alt="world-shifts4.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_world_shifts4_e498a1914b.webp 145w,https://cdn-prod-static.heartfulness.org/large_world_shifts4_e498a1914b.webp 357w,https://cdn-prod-static.heartfulness.org/world_shifts4_e498a1914b.webp 357w," sizes="100vw"></figure><hr><h4 style="text-align:center;">There also has to be consistency and a willingness to face difficulties, because sometimes you have to come up against the most difficult things within yourself for there to be change.</h4><hr>I really wish I had practiced yoga from a young age. I was a gymnast, and I was competitive, so I could make a lot of shapes with my body, but it was all about show and not about embodiment. I wish somebody had offered me yoga practices then. My life would be so different.&nbsp;Q: I studied psychology in the ’90s, and back then they thought that neuroplasticity disappeared after puberty. Newer research shows that neuroplasticity continues later in life, and that yoga and meditation support neuroplasticity.&nbsp;&nbsp;HM: It continues to the very last stages of life; there is neuronal growth even during dementia, and while parts of the brain are atrophying, which can be prevented through practice. At all stages of life, we have the potential for neurogenesis and neuroplasticity.Q: There are a lot of stereotypes out there about yoga. A lot of time is spent busting myths about yoga and meditation. Can you give some examples?HM: One thing is that yoga teachers think we breathe in through the left nostril to activate the left side of the brain, and breathe in through the right nostril to activate the right side of the brain. That is not true. Alternate nostril breathing has the potential to balance the nervous system. We don’t breathe from our left nostril into the left part of our brain, and the sensory pathways from our noses (except those involved with smell, which do go straight to the brain) go all the way back down to the brain stem.&nbsp;Q: Brilliant. Thanks so much, Heather. Is there anything else you want to share?HM: Yoga for dogs!&nbsp;<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/world_shifts5_e9f43a9425.webp" alt="world-shifts5.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_world_shifts5_e9f43a9425.webp 145w,https://cdn-prod-static.heartfulness.org/large_world_shifts5_e9f43a9425.webp 357w,https://cdn-prod-static.heartfulness.org/world_shifts5_e9f43a9425.webp 357w," sizes="100vw"></figure><hr><h4 style="text-align:center;">Illustrations by JASMEE MUDGAL</h4><hr>

The world shifts when you shift

Hector Elizondo

Food is love

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Helen Keller

The best and most beautiful

The Inner Ground of Achievement

Hélène Peyret

Only this love

Helle is a certified Mindful Self-Compassion (MSC) teacher, with over 20 years’ experience. She is on the faculty of the Center for MSC in the US and their European partner in Holland, and works with a Chinese-based organization. &nbsp;Helle is a dedicated Heartfulness meditation student and trainer.

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Helle Laursen

<h4 style="text-align:justify;">HELLE LAURSEN prompts us to reflect on how we communicate with ourselves and others with compassion, in order to develop trust. Helle teaches the evidence-based Mindful Self-Compassion (MSC) program worldwide. She has also been a student of Heartfulness for more than 25 years and is a Heartfulness trainer.</h4>&nbsp;Kindness and compassion are powerful ways of supporting others. When someone we care about fails at something or feels imperfect, it seems natural for us to meet them with understanding and support.Responding with kindness, understanding, and support is one of the building blocks of trust. It is also the definition of compassion. Compassion is the ability to hold the suffering and have the wish to lessen the suffering.We also need to trust&nbsp;our own ability&nbsp;to navigate difficulties. The warmhearted response of understanding and support is called compassion when directed at others, and self-compassion when directed at ourselves.Ample research shows a clear correlation between our ability to be self-compassionate and mental health. Research suggests self-compassion is the starting point for building solid relations with others, because self-compassion is the training of relational skills.<hr><h4 style="text-align:center;">Research suggests self-compassion is the starting point for building solid relations with others, because self-compassion is the training of relational skills.</h4><hr>Self-compassion is including ourselves in the circle of those we wish to support. This is much more difficult than responding with warmth to someone we care about.&nbsp; You may reflect on these questions to recognize this:<ol style="list-style-type:decimal;"><li style="text-align:justify;">Do you respond with kindness, support, and compassion toward yourself when you feel inadequate or make a mistake? If you are like most of us, you tend to judge and criticize yourself instead. &nbsp;</li><li style="text-align:justify;">Can you hold the emotions that naturally arise when you experience discomfort? If you are like most of us, you will either be consumed by emotions or tend to avoid, bypass, or suppress them.</li></ol>When we respond with kindness and self-compassion in challenging situations, we strengthen the connection to our inner Self. We untangle from difficult emotions more quickly. We gain humility, seeing our own imperfections more clearly.Self-compassion is far from priding oneself, being enough in oneself, becoming self-indulgent, or being better than others. It is the opposite of all that. Research is unequivocal on this. We become less self-centered and more compassionate to others when we are self-compassionate.When we respond with kindness and self-compassion amid difficult emotions, we stay connected to ourselves through what is happening. In Heartfulness, we would say, “I’ll stay connected to my heart through difficulties.” This means not diminishing, not pushing away, and not avoiding what is happening inside. This demands both clarity and courage. After all, avoiding or pushing away the reality of unpleasant emotions involves less effort and is often our default.Trust starts with how we respond. Let it be a kind, passionate, and openhearted response to ourselves as well as to others.&nbsp;Read more about self-compassion at <a href="https://nordic-compassion.com/" target="_blank" rel="noopener noreferrer">Nordic-compassion.com</a>&nbsp;

Do you trust yourself?

Henry David Thoreau

Find Your Eternity

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Henry Kissinger

Leading Into the Unknown

Henry Van Dyk

Time is eternity

Dr Hester O Connor is a Clinical Psychologist who manages a psychology service in the Irish Health Service. She lives in Wicklow, the Garden of Ireland, loves chatting with friends, drinking Darjeeling tea, and listening to pop music.

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Hester O Connor

<h4>DR HESTER O CONNOR shares some tips on how to support children after a death in the family.</h4><hr>When someone in the family dies, it can be daunting for parents to manage their own grief. How can we help our children face what may well be their first experience of death?Routine Is ImportantWe all need routine and structure. It helps well-being and recovery for all the family. Your children will do better if they keep up with normal routines such as going to school before or after the funeral. More sleep is always helpful and again sticking to the normal routine can help everyone to feel safe at this sad time. The bedtime routine might be a good time to let your child tell you about their day. It’s best if you can listen and not be frightened by what you hear or try to stifle feelings.Attending FuneralsDeath is a natural part of life, and the ritual of a funeral helps. Your child gets to experience an important social ritual. Prepare the child for the funeral by explaining what happens so that there are no surprises. If you sense attending a funeral is going to distress your child it’s okay if they don’t attend. It is very beneficial to have a sense of a spiritual dimension to life. If you have beliefs, share them with your child; if it helps you, it will help them too. There are no rules. It is best to trust your sense of what your child can manage. The most helpful attitude is one of lovingly sensing what is needed and trusting this.Talking About DeathIs your child ready to talk about death? Children aged seven to eight years begin to understand permanency. At this stage they feel a bigger impact of loss as they know it is forever. Before this, a child may be upset because a parent is upset, but they might be fine otherwise, as they do not grasp the permanency of death.Use simple language and avoid euphemisms like “Grandma has gone to sleep.” It is good for children to uunderstand that the period after a death can be a sad time. It is normal to be sad and it will get better. Sadness need not be avoided.<hr>Loss and sadness are part&nbsp;and parcel of life, and if a child is helped to face loss they will be better prepared for other losses in life. It&nbsp;is helpful for a child to know&nbsp;that everyone feels sad or unhappy from time to time.<hr>If you can talk about death in a natural way, a child is more likely to ask questions when they are ready to understand more. Be sensitive to the age of the child and what you feel they can manage. You are not obliged to give all the details. This applies especially to deaths where there are unpleasant details such as a road traffic accident or suicide. You do not want to burden a child with unnecessary details, as the images are likely to stay in their minds. You can give more details when the child asks in the months to come.Don’t pretend, as making up stories will lead to mistrust. It is best if children hear the truth explained simply by you. Avoiding the topic is not helpful, especially as a child is likely to hear stories elsewhere, such as in school.Children Take Their Cues From YouAre you okay speaking about death? If you are frightened or uncomfortable, your child will pick this up and become fearful too. Transmit the understanding that death is part of life. Encourage children to remember good things about the person, and look at photos or make a scrap book.Children often communicate with behavior, not words. If a child’s behavior changes following a death, perhaps they are communicating their sense of grief and loss. Find a loving way to empathize and see how the child is feeling will make a difference. Loss and sadness are part and parcel of life, and if a child is helped to face loss they will be better prepared for other losses in life. It is helpful for a child to know that everyone feels sad or unhappy from time to time.Creating An Atmosphere Of TrustIt is much easier to talk about sadness and difficulties if there is already an atmosphere of openness and trust in the family. One of the best ways to foster such an atmosphere is by spending quality time with children. Quality time with a child will reap more rewards than anything you can give them that costs money.<hr>Article by DR HESTER O CONNOR<hr>

Children and Death

Clinical psychologist, Dr HESTER O CONNOR, offers some insights into keys aspects of having a good relationship with your teenage children.<hr>Did it ever occur to you why flight attendants suggest before take-off, “In the event of an emergency put on your own oxygen mask first before you assist others?” On reflection it is obvious that you will be able to help others in an emergency if your own oxygen supply is stabilised. Similarly, it is important as a parent to try to stay calm during the inevitable turbulence of adolescence when your teenager children assert their autonomy and strive for independence.A NARRATIVE: ANNA’S PLAN FOR A SLEEPOVERIt’s summer holidays and twelve-year old Anna says she is staying over at Poppy’s house tonight. Anna’s mum Judy doesn’t feel comfortable with Poppy’s family, so Judy says, “No”. A row breaks out. Anna finally calls her mum a ‘fat ….’ and leaves the room banging the door. Judy starts feeling very conscious of her weight, and wants to tell Anna exactly what she thinks of her in this very moment.Anna sits in her room sobbing. She feels confused, misunderstood and totally overwhelmed by life right now. She does not know why she feels so bad, but she just feels like trashing things. Judy calls out to Anna that she is taking Beanie the dog for a short walk. She does this to draw breath. Judy feels sad, wounded and fearful but decides to respond to what it must feel like for Anna right now.She wants to give them both space, and so she texts Anna: “I know how hard and frustrating it must feel for you when I say no, but maybe later when we have both calmed down we can have a chat.” Judy plans to explain why she is not happy for Anna to go to Poppy’s for a sleepover.<hr><h4 style="text-align:center;">It is important as a parent to try to stay calm during the inevitable turbulence of adolescence when your teenager children assert their autonomy and strive for independence.</h4><hr>RESPONDING VERSUS REACTINGIn this little story there are a few key elements at play. Anna has gone into fight or flight mode. Fight or flight is what happens instantaneously when we have a response of deep fear to any situation. We are hard wired as humans to have the fight or flight response to protect us when faced with a real threat, such as being chased by a wild animal.Many of us go into fight or flight mode several times a day in the face of minor challenges, such as getting stuck in traffic. We over-respond because our bodies don’t know the difference between the traffic and being attacked by a tiger! They gear up to protect us from real danger.Anna finds herself in a state of heightened awareness, she is fearful and she reacts as if she is under real threat by attacking her mother with strong words. It is very confusing for most of us to know what is going in moments like this.<hr><h4 style="text-align:center;">We are hard wired as humans to have the fight or flight response to protect us when faced with a real threat, such as being chased by a wild animal.</h4><hr>Initially Judy responds in a similar way to Anna and her own fight or flight response is also triggered by Anna’s anger. Judy does something different though: she catches herself and chooses not to react on impulse, as she remembers that this time a new response is needed. Judy pauses and goes for a short walk. This helps bring harmony with her daughter.BUILDING A RELATIONSHIP OF TRUSTLet’s see the simple things in Judy response that help build a relationship of trust with Anna:By letting Anna know she is going for a short walk, Judy communicates that she will be back soon. This communication is very important for twelve-year-old Anna, who fears the intensity of her own anger.Although Judy is also feeling fearful, she decides not to retaliate and instead she senses what is needed, calms herself and responds calmly.If Judy had yelled back or gone out without telling Anna where she was going or when she would come back, Anna would have felt punished by the withdrawal of love and kindness. Her confusion would have deepened, creating distance. But she didn’t.Judy was also able to stay firm in saying no. By communicating with love rather than automatically falling into defensive mode herself, she kept the relationship open, did not punish Anna, and also was able to explain why she said no, wanting to keep her daughter safe.<img class="image_resized" style="width:661px !important;" src="https://cdn-prod-static.heartfulness.org/loving_the_teenage_years_1_img_fd491e9ea1.jpg" alt="Loving the Teenage Years">WHO CARES FOR THE PARENT?It is sometimes tough being a parent, and it is vital that you have someone to talk to who will listen to you. Then it is easier to guide your teenager with kindness when challenged by them. Parenting with love and kindness is the base of the security that all children need.<hr><h4 style="text-align:center;">Article by HESTER O CONNOR</h4><hr>

Loving the Teenage Years

<h4 class="block-heading"
 id="h-dr-hester-o-connor-a-clinical-psychologist-shares-some-simple-ways-to-help-children-know-what-is-going-on-inside-their-hearts-and-minds">
 DR. HESTER O
 CONNOR, a clinical psychologist, shares some simple ways to help children know
 what is going on inside their hearts and minds.
</h4>

<hr class="vertical-space1" />


 The ability to recognize and manage feelings and emotions is very protective
 for the mental health and the well-being of children. Yet it is not automatic
 for children to grow up knowing about their feelings and emotions. We teach
 children many wonderful and valuable lessons at home and in school, but there
 is still a big gap in teaching children how to understand what is going on
 inside their hearts and minds.



 With the external stimulation and distraction of social media, it is hardly
 surprising that many children are growing up with little sense of who they are
 on the inside. So when young people face difficulties at home, in school, or
 in relationships, they can find themselves at a loss to make sense of their
 feelings and emotions. Some feel totally overwhelmed and frightened of what is
 happening to them on the inside. Helping a child to develop the ability to
 understand their own mental states and feelings, and to make sense of the
 feelings of others, is a crucial skill that will build their resilience and
 enable them to manage better in the world.


<h4 class="block-heading">
 Why is the
 ability to know one’s heart and mind important?
</h4>


 Research has found that each one of us will experience issues with our mental
 health from time to time throughout our lives. This means we all need the
 skills to know how to navigate our inner world so that when we face
 challenges, when we fall out with friends, fail an exam, or experience family
 hardship, we have the ability to interpret what is going on. If we can make
 sense of the turmoil, we will be able to put our difficulties into perspective
 and learn from our experiences.



 A friend told me a story about a three-year-old, who said to his mum, “I’m not
 cross that you sent me to Liz’s house today, I’m angry.” This is clearly a boy
 who is secure enough in his relationship with his mother to express his
 feelings. She can tolerate his angry feelings so he does not have to protect
 her from them. This preserves their trust in each other.



 It is ideal when children grow up in environments where they are encouraged to
 notice and express a whole range of emotions, including anger, sadness, joy,
 happiness, frustration, etc. The movie,
 Inside Out, from 2015,expresses this theme perfectly.


<hr class="vertical-space1" />

<div class="block-image">
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 <img decoding="async" width="700" height="469" alt="Minefield2" class="has-img-center lazyload"
 src="https://cdn-prod-static.heartfulness.org/Minefield2_9a44f73789.jpg?updated_at=2023-04-12T10:38:51.913Z" />
 </figure>
</div>

<hr class="vertical-space1" />

<h4 class="block-heading">
 How to help
 children know their hearts and minds?
</h4>


 When young children hear their parents say what they think and feel, it helps
 them. The adult saying what is going on gives permission for the child to be
 in touch with what they are feeling. An example is when a parent is curious
 about their baby’s cry and says, “Let’s see, are you hungry or do you need
 your nappy changed?”



 Ten-year-old Claire does not believe in eating vegetables. Her parents can see
 that agreeing to her protest will not be good for her health and will set the
 stage for protests over other issues. Her dad Tom playfully explains the
 reasons why eating vegetables is good for her, and agrees to sit with her
 while she eats them. During the ensuing tears, Tom softens his tone of voice
 so that Claire can let in what he says, even though she doesn’t like it. He
 explains that he knows she is upset, and that it cannot feel nice for her to
 try food she doesn’t like. He reminds her of when she didn’t like swimming,
 but quickly over came her fear.



 Tom’s tone of voice is very important in how he explains to his daughter what
 is going on. He is empathetic, which helps to diffuse her frustration and
 resistance. The crucial part of helping a child to know their own feelings and
 emotions, is to build a loving relationship with the child. The kindness with
 which Tom speaks is central to helping Claire develop curiosity rather than
 fear about what is going on inside her.



 The ability to recognize and manage feelings and emotions is very protective
 for the mental health and the well-being of children.


<hr class="vertical-space1" />

<hr />

<h4 class="has-text-align-center block-heading">
 Illustrations by ARATI SHEDDE
</h4>

<hr />

Helping children to make sense of their hearts and minds

<h4>HESTER O CONNOR shares an account of her personal research into the experience of a 3-day meditation retreat. How easy it was to look for distraction afterward!</h4><hr>I have been practicing Heartfulness Meditation for almost 30 years, and this September I participated remotely in a 3-day spiritual retreat presented by Heartfulness. In line with many spiritual traditions, we are encouraged to study our meditative experiences and keep a diary of what we feel and discover –in other words, to do our own research.Live-stream meditations were conducted by Daaji, and here is a narrative account of what I experienced during and after the retreat.On Day 2, I was aware of an inner feeling of purity, and a longing to be like my guide. I would describe it as a feeling of wanting to be the absolute best version of myself. There was an inner stillness like a pond with no ripples. I had a feeling of moving closer to my teacher, as if the gap between us was less than it had been in previous days. I was conscious of not wanting anything to spoil this inner atmosphere. I had been ill for a few days with the flu, so I was relieved that I did not have to leave the house and be around others. I did not want to be pulled out from inside into conversation. I was happy to be quiet, savoring and absorbing what I received in the meditations with Daaji.In addition to those <a href="https://heartfulness.org/magazine/expect-the-unexpected" target="_blank" rel="noopener noreferrer">group meditations</a>, I meditated twice a day at home. I found myself clearing a corner of clutter in my kitchen, something I had been meaning to do for months. The daily preoccupations that I am so easily caught up in were not present. I went to bed in this state of ease.I woke early for the final meditation of the 3-day event. The rest of the day was filled with inner spaciousness and ease. I did not feel pulled out of this state in the office during the day.<hr><hr><h4>When you couple clean eating with quality sleep, adequate movement, rest and recovery, emotional wellness, and your spirit, you help the natural in-built intelligence of your body to work for you and aid prevention and recovery.</h4><hr><hr><h4>The allure of distraction</h4>When I got home from work that evening, I noticed a shift. I longed to party, to let my hair down as if I was coming out of a period of isolation. I mulled over what I would do to distract myself. I had a moment when I could have chosen to stay with the inner experience and not be distracted, but I wanted distraction. I sat and watched an hour of the UK Channel Four News, and was very distracted by the dire events. I felt like praying for the plight of the suffering in the world. After that, I said to myself, “Enough.”<hr><img src="https://cdn-prod-static.heartfulness.org/allure_of_distraction2_700x480_a41063dca6.jpg?updated_at=2023-04-12T11:02:50.507Z" alt=""><hr>Why would I choose to return to the familiarity and comfort of distraction, of thinking and action? What was going on in these moments of choice between the spaciousness and beauty within, an inner gift arising from meditation, and seeking the familiar daily round of thinking and doing?It is helpful for me to question the ideas that underpin how I live my life every day. We all have beliefs that influence how we behave, yet we rarely stop to think about these underlying beliefs, or the assumptions that inform our thinking and actions. What I received from my Catholic upbringing was the trust that all would be well in life. My mother was a fan of the Christian mystics. The Julian of Norwich quote,“All shall be well, and all shall be well, and all manner of things shall be well,” comes to mind when things feel difficult. My father had a simple faith. Where I differ from my parents is that I believe in reincarnation of the soul. I believe that I have the capacity for goodness and destruction. Goodness is expressed as action to alleviate suffering, which includes well-intentioned action for all of creation. Destruction is any kind of harm to anything animate or inanimate – judgmental thoughts, cheating, and wasting resources like time, energy, and so on.<h4>The spiritual purpose</h4>The purpose of my existence is a spiritual one. The journey of my life is for my soul to return to the essence of its origin, which is spiritual energy in its original state. It is my assumption that the spiritual purpose of my life is fulfilled through a silent inner connection with my living teacher. It is through this inner connection, experienced within my heart, that I can evolve to the goal of the highest spiritual level in my lifetime. The effect of yogic Transmission from the teacher is for me evident in how I observe changes within myself and in others.&nbsp;I considered myself to be flaky when I began Heartfulness Meditation in 1994. I now have a grounded-ness within, like an oak tree rooted to the eternal. The deepest longing of my heart is simultaneously satisfied and expands with the simple act of connecting to the core of my human essence. Many unnecessary preoccupations have fallen off over years of practice. Changes happen in a natural manner. The road ahead is still long and many more layers of ego require pruning.<hr><img src="https://cdn-prod-static.heartfulness.org/allure_of_distraction3_700x493_5aefd2ba26.jpg?updated_at=2023-04-12T11:04:43.371Z" alt=""><hr>So, it is very challenging for me to see how utterly bound I am to thinking and action, because it is how I live my life. It is hardly a surprise then that having an experience of a very subtle and beautiful state devoid of choice-making felt like the satisfaction of my longing. It was so subtle and unfamiliar, and therefore it was hard to rest there. I needed time to adjust to the new inner atmosphere, which was lighter and subtler. I was scared to remain in the unknown, to remain not choosing by being without the churning of thoughts. I opted for choosing the familiar merry-go-round of doing and thinking.<h4>Satisfying your heart’s desire</h4>Does this story shed any light on your experience of your spiritual journey? I invite you to question the beliefs and deeply held ideas that inform how you live your life every day.Does it ring any bells that you might long for something deep inside, yet the distractions of life keep getting in the way?Life is full of endless distraction. It is hardly surprising then that my research into my own experience sheds light on my fear of letting go, despite an intense spiritual longing. Zero has few reference points for me. Distraction on the other hand is the stuff of the material world.<hr><hr><h4>Illustrations by ANANYA PATEL</h4><hr>

The allure of distraction

<h4>MARGARET SCHENKMAN, ROSALIND PEARMAIN, HESTER O CONNOR, and KRISHNAMURTHY JAYANNA address some of the challenges of doing research on consciousness, and explore the various approaches that give them the best understanding of how consciousness evolves.</h4><hr>Throughout the ages, spiritual practices have helped to expand human consciousness. This expansion changes our relationships with our selves, with others, and with our environment. A few years ago, Daaji encouraged scientists in the Heartfulness community to study consciousness, so we took up this challenge. Here, a few of us wish to summarize some of what we have learned.In order to describe and measure consciousness, we needed to define what we meant by the term. Consciousness is defined and measured in very different ways, depending on whether it is in medicine, philosophy, or quantum physics. Daaji has described consciousness as “the degree of awareness and unawareness,” which changes to a large extent according to the refinement of three other mental functions – mind, intellect, and ego. <a href="https://heartfulness.org/magazine/heartfulness-essay-event" target="_blank" rel="noopener noreferrer">Consciousness</a> evolves to the extent that mind, intellect, and ego evolve. Mind evolves from thinking to feeling, intellect from intelligence to intuition to wisdom, and ego from arrogance to love and humility.&nbsp;We quickly realized that there were no available measures to capture consciousness from this perspective. Therefore, our first step was to interview people who practice Heartfulness meditation. Eleven Heartfulness practitioners were asked an open-ended question about how Heartfulness affected their everyday life. Their responses were surprising and brought new insights into how people experience a meditation practice.The practitioners gave new insights into the experience of meditation as it permeates everyday life, and four themes emerged:<h4>1. Tangible, deeply felt effects that give a sense of being true or real&nbsp;</h4>Embarking on Heartfulness Meditation can lead to changes that are tangible, and recognized as authentic or real. For some, they include the experience of a new sense of inner spaciousness associated with the heart focus, and inner experiences that are described as sublime, profound, pure, and inspiring.<h4>2. Groundedness and a deeper context of existence, altering relationships</h4>Sometimes, inner changes led to a feeling of groundedness. Over time, some participants experienced a real and authentic inner source that supports a more solid sense of self and grounding within. This inner grounding allowed for more openness, trust, and honesty with others, and more empathy.<h4>3. Focus on the heart as the center in the midst of flux and change&nbsp;</h4>Over time, a focus developed on sustaining a connection with the heart center. As life brings inevitable tests and changes, this heart focus is like an anchor in a stormy sea. It offers a continuous presence, a peacefulness, a field of sensibility, and a deeper orientation, in the midst of flux. Reconnecting with the heart could be challenging when distracted by daily stresses and pressures.<h4>4. Immersion in love with less sense of “I”</h4>Increasingly, understanding emerged through the heart field, along with a feeling of no separation from others. It was possible to be in two states of consciousness at the same time: being completely immersed in the practicalities of work and life, and at the same time completely removed from daily preoccupations in the sense of expanded understanding, compassion, and oneness.*We then faced a dilemma: It is not practical to use interviews with large groups of people (50,100, or thousands), yet studying large groups is necessary to adequately observe changes in consciousness with meditation. We needed to translate what we had learned into something that could be measured.The themes that emerged from the interviews, along with specific comments of the participants, guided the development of a “Measure of Expanded Consciousness.” We tested this measure with over 400 participants, including Heartfulness meditators, meditators in other systems, and non-meditators. The resulting measure, which is in its final stages of development, is based upon the answers to35 questions contained in the following five categories:<ol><li>Relationship with others</li><li>Judgment of self</li><li>Connection to inner self (heart)</li><li>Greater dimension beyond self</li><li>Acceptance and surrender</li></ol><hr><img src="https://cdn-prod-static.heartfulness.org/conundrum_of_consciousness2_c9d987e9ba.jpg?updated_at=2023-04-13T09:40:54.061Z" alt=""><hr>The conundrum of measuring changes in consciousness is not trivial.&nbsp; The two approaches – interviews and quantitative measures – give very different, yet related information, each with strengths and weaknesses, neither of which can fully capture consciousness among meditators.Qualitative descriptions from meditators tap into personal feelings and awareness not previously described. There is a move from a focus on thinking to a focus on feeling, and changes in ephemeral constructs such as intuition, inspiration, humility, and love. Furthermore, this approach offers flexibility and variability of responses, as each person’s lived experience is described in their own words.In contrast, quantitative data from the “Measure of Expanding Consciousness” can easily be used to study groups of people or populations, but the information is limited by the very nature of trying to fit abstract feelings into concrete words. The data obtained from one measure only provide information based on the content and specific wording within that measure; the information is necessarily limited.Our solution to this conundrum is to combine the two approaches – to obtain quantitative data from a large group, while simultaneously obtaining qualitative data from a sample of the participants. These qualitative data will allow us to add depth and texture to that which is learned from the “Measure of Expanding Consciousness.” Using this combination, we will explore questions such as:<ul><li>How does consciousness change with meditation?</li><li>How do those changes relate to other important concepts such as loneliness, resilience, and depression?&nbsp;</li></ul>Although we may never fully answer the fundamental question of how consciousness evolves, we may perhaps begin to approach an understanding with increasing precision through combining these two approaches.ReferencesLanfranco, R.C.et al, 2022. Towards a vision from within.&nbsp; Adaptive Behavior. DOI: 10.1177/10597123221080193Patel, K.D., 2022.The Evolution of Consciousness. Talk given for the 150th birth anniversary of Shri Aurobindo. <a href="https://www.youtube.com/watch?app=desktop&amp;v=eFMWZ_0hDtA">https://www.youtube.com/watch?app=desktop&amp;v=eFMWZ_0hDtA</a> &nbsp;&nbsp;<hr>

The conundrum of consciousness

<h4 style="text-align:justify;">MEENU TEWARI and HESTER O’CONNOR reflect on the Third International Conference on Health and Wellbeing and its call for integrative, heart-centered approaches to health and healing.1</h4>The Third International Conference on Health and Wellbeing convened at Kanha Shanti Vanam in Hyderabad, India, from October 10–12, 2025, bringing together over 800 healthcare professionals, researchers, students, and members of the public to advance a bold vision of fostering genuine dialogue between modern allopathic medicine and traditional healing approaches.This focus on mind-body medicine for cardiac health, lifestyle, and mental wellbeing allowed the conference to combine perspectives from physiology and biomedical sciences with those from spirituality, ayurveda, and yoga. The event was co-sponsored by the Heartfulness Institute, the All India Institute of Medical Sciences (AIIMS), the Ministry of AYUSH, the Indian Council for Medical Research (ICMR), and the Institute for Teaching and Research, Jamnagar (ITRA), highlighting the integrative spirit through its alliance of varied perspectives.What distinguished this conference was its atmosphere of openness and genuine curiosity. Biomedical professionals and traditional practitioners engaged with each other’s perspectives, not as competitors but as collaborators, exploring how different systems describe, research, and address the same cardiovascular challenges. Rather than defending disciplinary boundaries, participants sought common ground in their shared goal of mitigating, curing, and preventing cardiovascular diseases.This collaborative atmosphere created a rare space for engaged inquiry in which evidence from diverse traditions could be examined side by side. Through authentic dialogue across disciplines, the conference set the stage for lasting collaborations and for developing public policy rooted in truly integrative, ethical, evidence-based, and genuinely patient-centered care.In an era when healthcare fragmentation threatens chronic disease treatment, this gathering offered a hopeful and innovative path: ancient wisdom and modern science working together.Several powerful themes emerged from the conference, signaling a fundamental reimagining of cardiac health and inner and outer human wellbeing.<h3 style="text-align:justify;">Heart, Mind, and Healing: Key Themes from the Conference</h3><h4 style="text-align:justify;">The Heart as a Bridge</h4>A central insight was the call to move beyond viewing the heart solely as a mechanical organ that circulates blood. Speakers repeatedly framed the heart as a bridge—connecting mind, body, emotions, consciousness, and overall wellbeing. In this expanded view, the heart links the visible and the invisible: biology and awareness, physiology and meaning. When the heart, mind, and body function in harmony, wellness is no longer something to be pursued; it becomes a lived state of balance, coherence, and inner peace. Seen this way, the heart is simultaneously a physical organ, a neurological hub, a center of emotional regulation and consciousness, and a gateway to our deepest humanity. True cardiac health, the conference argued, must engage all of these dimensions.<h4 style="text-align:justify;">Personalization, Specificity, and New Evidence</h4>This integrated view found support across disciplines in a second major theme on the need for greater specificity and personalization in preventive and therapeutic approaches. Daaji captured this succinctly when he observed that “anger can trigger a heart attack, while compassion can protect the heart.” Emotional responses affect individuals differently, he explained, because vrittis—the subtle fluctuations of consciousness—shape each person’s tendencies and physiological reactions differently. He proposed a novel research direction: mapping fundamental emotions to distinct ECG patterns and correlating them with yogic chakras, opening the possibility of precise, meditation-based interventions for emotional imbalance.A prominent neuroscientist reinforced this perspective with evidence from brain imaging, showing that the heart and brain function as a synchronized system. Emotional stability arises from this bidirectional interaction: the rhythm of the heart shapes brain activity, while mental states such as anxiety can destabilize cardiac rhythms. Breathing, he emphasized, acts as an accessible bridge between the two. His research demonstrated that personalized breathing practices significantly reduced anxiety and racing thoughts while strengthening heart–brain–lung synchrony within weeks.&nbsp;<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/bringing_medicine_divide_2_0d584a16f5.webp" alt="bringing-medicine-divide-2.webp"></figure>&nbsp;<hr><h4 style="text-align:center;">When the heart, mind, and body function in harmony,&nbsp; wellness is no longer something to be pursued;&nbsp; it becomes a lived state of balance, coherence, and inner peace.&nbsp;</h4><hr>&nbsp;Another biomedical presenter placed these insights within a broader life-course framework, highlighting how mind–body medicine aligns with emerging scientific evidence highlighting these connections through the neuroendocrine axis, gut-brain axis, epigenetics, and the role of the trifecta of stress, sleep, and infection in cardiac health. Together, these findings underscore why prevention must begin early and address both internal states and external exposures.<h4 style="text-align:justify;">Ayurveda: Restoring Balance in Body and Mind</h4>Ayurveda offered a complementary lens, defining health as a dynamic balance among body, mind, senses, and consciousness. Wellness is expressed not only through the absence of disease but through clarity of thought, restorative sleep, efficient digestion, and enthusiasm for life. Conference discussions highlighted how these ancient principles resonate with modern understandings of inflammation, metabolism, and chronic disease. Practices such as dietary regulation, cleansing, and herbal therapies were presented as pathways to support the body’s innate capacity to heal. Importantly, the mind was recognized as the vital link between physical and spiritual health, reinforcing the importance of addressing emotional and mental wellbeing in any serious approach to cardiac care.&nbsp;<figure class="image image_resized" style="width:75%;"><img src="https://cdn-prod-static.heartfulness.org/bringing_medicine_divide_3_8b22302b61.webp" alt="bringing-medicine-divide-3.webp"></figure> &nbsp;<hr><h4 style="text-align:center;">Wellness is expressed not only&nbsp; through the absence of disease but through clarity of thought, restorative sleep, efficient digestion, and enthusiasm for life.</h4><hr>&nbsp;Indeed, modern research is beginning to validate the detoxification benefits of panchakarma. For example, under proper guidance, abhyanga (therapeutic oil massage, often a preparatory step in panchakarma) has been shown to reduce anxiety and lower cortisol levels (stress hormones that increase in response to stress). Similarly, vamana therapy significantly decreases lipid peroxidation (a process in which free radicals damage fats in cell membranes, considered a marker of oxidative stress) while increasing catalase activity (an antioxidant enzyme that protects cells by breaking down hydrogen peroxide). In addition, virechana therapy can improve metabolic parameters by reducing excessive hepatic glucose output (the liver’s release of glucose into the bloodstream), thereby helping to better control blood sugar levels. Basti therapies—considered in ayurveda to be “half of all treatment” due to their broad systemic impact—have also demonstrated immunomodulatory effects, such as modulating T-helper immune cells (cells that help regulate immune responses) and reducing pro-inflammatory cytokine levels (cytokines are signaling proteins that promote inflammation). However, significant evidence gaps remain. For example, systematic reviews found that among hundreds of studied ayurvedic cardiovascular herbs, only one herb, arjuna, had sufficient clinical trial data for meta-analysis, establishing effective cardiovascular impact. This highlights the urgent need for more well-designed, multicenter clinical trials on ayurvedic interventions to conclusively establish their benefits and safety and integrate them into modern cardiology practice.&nbsp;<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/bringing_medicine_divide_4_3a5d99cfb9.webp" alt="bringing-medicine-divide-4.webp"></figure>&nbsp;<h4 style="text-align:justify;">Integration as Imperative</h4>The conference advocated a paradigm shift from episodic treatment to integrated, preventive care, emphasizing plant-based nutrition, physical activity, and stress reduction to reverse coronary blockages.Evidence demonstrated that yoga, meditation, and specifically <a href="https://heartfulness.org/magazine/transmission" target="_blank" rel="noopener noreferrer">Heartfulness meditation</a>, reduce cardiovascular stress, regulate the nervous system, and foster emotional balance and stability. Notably, these practices also reduce inflammation and burnout while supporting immunity. Additionally, an emerging focus is on simplifying lifestyle and eating patterns; for example, reducing meal frequency to allow digestive rest has been shown to improve weight regulation and glycemic control, aligning traditional practices with current metabolic science.<h4 style="text-align:justify;">Challenges and Preventive Care</h4>Presentations highlighted that integrated, preventive approaches—combining precise medicine, plant-forward nutrition, physical activity, stress management, and sleep hygiene—can halt or reverse coronary disease, reflecting the fact that heart-rate variability mirrors emotional and nervous system regulation.<h4 style="text-align:justify;">Responding to a Global Health Crisis</h4>On the closing day of the conference, presenters addressed the growing global crisis of non-communicable and cardiovascular disease, with particular attention to the alarming rates of premature CVD cases in countries such as India. Speakers emphasized that addressing this burden requires more than better drugs or diagnostic technologies; it demands a paradigm shift toward holistic, ethical, and people-centered health systems that tackle social determinants, environmental exposures, and lifestyle root causes of disease.&nbsp;<hr><h4 style="text-align:center;">Presentations highlighted that integrated, preventive approaches—combining precise medicine, plant- forward nutrition, physical activity, stress management, and sleep hygiene—can halt or reverse coronary disease, reflecting the fact that heart-rate variability mirrors emotional and nervous system regulation. &nbsp;</h4><hr>&nbsp;To exemplify this integrative approach, presenters highlighted the scientific relevance of traditional Indian systems, including emerging evidence on panchakarma therapies and the urgent need for rigorous clinical validation of ayurvedic cardioprotective plants. Modern integrative innovations were also showcased—from non-invasive neuromodulation techniques for complex mental health conditions to the successful integration of ayurveda with precision nutrition for metabolic disorders.&nbsp;<figure class="image image_resized" style="width:50%;"><img src="https://cdn-prod-static.heartfulness.org/bringing_medicine_divide_5_dab4d62c88.webp" alt="bringing-medicine-divide-5.webp"></figure>&nbsp;Behavioral and internal health emerged as critical frontiers, with research demonstrating <a href="https://heartfulness.org/magazine/pranayama" target="_blank" rel="noopener noreferrer">how pranayama</a> and embodied psychology regulate physiological systems. One presenter spoke of healing “breath prints.” The importance of long-term, structured workplace wellness initiatives was also emphasized as a public health priority. Across discussions, participants agreed that meaningful progress will require new collaborative approaches. &nbsp;Success, they argued, requires overcoming what one presenter termed the three entrenched fragmentations: epistemological (Western science as sole arbiter of truth), institutional (siloed governance), and evidence-based (lack of community-level implementation research). Only by enabling diverse medical knowledge systems to genuinely collaborate can unified, effective health care policy emerge.&nbsp;<hr><h4 style="text-align:center;">The conference embodied that spirit,&nbsp; creating what one participant described as&nbsp; “a life-changing mark on both medicine and spirituality”— a reminder that healing, in its truest sense, begins in the heart. &nbsp;</h4><hr>&nbsp;<h4 style="text-align:justify;">A Vision of Wholeness</h4>One message resonated throughout was that healthcare’s future lies in integration: Not East versus West, but wholeness over fragmentation. By combining modern science’s precision with ancient wisdom’s depth, medicine can evolve from treating disease to nurturing complete wellbeing—fostering harmony of body, mind, and consciousness, in a shared commitment to human flourishing.As one participant reflected: “The first night dialogue closing with Daaji’s message set the stage for the beginning of new integration in allopathic, ayurvedic, and meditation for higher consciousness to manifest healing approaches in new ways that the three individually cannot achieve.”This vision aligns with Heartfulness founder Daaji’s call for unity. The conference embodied that spirit, creating what one participant described as “a life-changing mark on both medicine and spirituality”—a reminder that healing, in its truest sense, begins in the heart.&nbsp;<figure class="image image_resized" style="width:75%;"><img src="https://cdn-prod-static.heartfulness.org/bringing_medicine_divide_6_3f31b0d221.webp" alt="bringing-medicine-divide-6.webp"></figure><hr>References:1 This article was written with valuable inputs from Ishaprasad Bhagwat, Margaret Schenkman, Krishnamurthy Jayanna, Jaswitha Balaji, and Raghuveer SN. We gratefully acknowledge their support. &nbsp;

Bridging Medicine’s Divides

<h4>At a Heartfulness meditation retreat, safe spaces, nature, and community fostered a depth of belonging that shifted how young participants saw themselves and their purpose—a finding with implications for youth mental health.</h4><h4>BY DR HESTER O’CONNOR AND VIVEK SHEKHAR</h4>In recent years, loneliness has been described as an epidemic, affecting people of all ages. The U.S. Surgeon General warned in 2023 that social isolation poses health risks comparable to smoking 15 cigarettes a day. The World Health Organization followed suit, declaring loneliness a global public health concern. The crisis is particularly acute for young people: despite digital hyperconnection, many feel more isolated than ever.Against this backdrop, a study published in OBM Integrative and Complementary Medicine in 2026 offers a possible antidote.1 Heartfulness researchers Vivek Shekhar and Hester O’Connor explored the experiences of Indian youth during a retreat at Kanha Shanti Vanam meditation center in Hyderabad. What the participants reported was not just relaxation or stress relief, but something deeper—a sense of belonging, transformation, and peace that was life-changing.<h4 style="text-align:justify;">A Retreat in the Heart of India</h4>Kanha Shanti Vanam blends <a href="https://heartfulness.org/magazine/steady-work-of-evolution" target="_blank" rel="noopener noreferrer">spiritual practice</a> with environmental stewardship through organic farming, tree planting, and conservation projects. In 2024, the center hosted “Youth Unite,” a three-day retreat for 128 students. The study focused on in-depth interviews with ten young adults (18–27) visiting Kanha for the first time.The setting itself played a crucial role. Participants spoke of Kanha as a “mother”—a safe, nurturing environment where they could let their guard down. The natural beauty, the rhythm of meditation, and the absence of judgment created what psychologists might call a “container,” a space where people feel secure enough to explore themselves.<h4 style="text-align:justify;">The Power of Belonging</h4>One of the most striking findings was the sense of belonging participants experienced. In a society where academic pressure, family expectations, and stigma around mental health often isolate young people, Kanha offered something rare: community. Several described feeling as if they had found a family. Others spoke of falling in love with the place itself, as though the land and the people together offered a loving embrace.This echoes what developmental psychologists have long theorized: people thrive when they feel securely attached. Just as infants need a caregiver’s presence to explore the world, young adults need spaces where they feel accepted to take risks, dream, and grow. At Kanha, belonging extended beyond human relationships to include nature itself. Participants described trees, gardens, and the atmosphere as part of their community. One participant summed her experience as follows:“All that I need in my life is only love. And in Kanha, I felt love in every inch of that. What I am feeling. I’m actually speechless. What I am feeling about Kanha can’t be expressed in words. It is another kind of love, which I hadn’t experienced before. That you belong to Kanha… My heart is beating, my veins are pumping. My mind is working. So, in every inch of my body, I felt that. And secondly, I felt my soul.” —Hamaza, study participant.<h4 style="text-align:justify;">Transformation and Purpose</h4>Beyond belonging, the retreat sparked transformation. Participants reported new clarity about their goals. One young man decided to shift from medicine to agriculture after failing the MBBS entrance exam, calling himself a “doctor of plants.” Another resolved to tackle global hunger through farming, saying, “A single grain of rice has importance.” These are not trivial changes—they represent a reorientation of life purpose.&nbsp;<figure class="image image_resized" style="width:75%;"><img src="https://cdn-prod-static.heartfulness.org/spaces_help_grow2_d8b548eb2b.webp" alt="spaces-help-grow2.webp"></figure>&nbsp;Such transformations highlight the potential of contemplative practices to do more than soothe stress. They can catalyze meaning-making, helping individuals reframe their identities and aspirations. In a world where many young people feel adrift, this sense of agency is invaluable.<h4 style="text-align:justify;">Why Safe Spaces Matter</h4>The study’s findings resonate with broader psychological theories. Donald Winnicott spoke of the “holding environment,” Wilfred Bion of “containment,” and John Bowlby of the “secure base.” All point to the same truth: people need safe spaces to grow. For Indian youth, who face intense competition and limited mental health resources, retreats like Kanha may provide a crucial buffer.<h4 style="text-align:justify;">Caveats and Future Directions</h4>The study has limitations. With a self-selecting sample of ten, the findings cannot be generalized. The interviews took place immediately after the <a href="https://heartfulness.org/magazine/retreat-reflection" target="_blank" rel="noopener noreferrer">retreat</a>, raising the possibility of “afterglow” effects—temporary euphoria that may fade. Long-term studies are needed to see whether the sense of belonging and transformation persists months or years later.&nbsp;<hr><h4 style="text-align:center;">In an age of digital distraction and social fragmentation, spaces like Kanha Shanti Vanam demonstrate how belonging can be cultivated—not through algorithms or likes, but through meditation, community, and connection to nature.</h4><hr>&nbsp;<h4 style="text-align:justify;">A Glimpse of What’s Possible</h4>At its heart, the study reminds us of something simple yet profound: humans need spaces where they can belong to thrive. In an age of digital distraction and social fragmentation, spaces like Kanha Shanti Vanam demonstrate how belonging can be cultivated—not through algorithms or likes, but through meditation, community, and connection to nature.For the young people who attended the retreat, it was “magic.” That magic, rooted in belonging and connection, may be the foundation our lonely world needs to move toward healing and growth.<hr>FROM HEARTFULNESS RESEARCHHeartfulness Research studies the effects of meditation from both neuroscientific and qualitative perspectives.<a href="https://heartfulnessinstitute.org/research/" target="_blank" rel="noopener noreferrer">heartfulnessinstitute.org/research/</a>&nbsp;<hr>1 Shekhar V, O Connor H. Transformational Spaces: An Interpretative Phenomenological Inquiry into the Lived Experience of Young People Visiting Kanha Shanti Vanam Meditation Center, Telangana, India. OBM Integrative and Complementary Medicine 2026; 11(1) 007; doi:10.21926/obm.icm.2601007.

Spaces that help us grow

Hetty is a portrait and commercial photographer. She emigrated to South Africa where she documented social issues and specialized in editorial photography. Back in the Netherlands, her journey and art projects continue in connecting with others, fostering the spirit of ubuntu.

Hetty Zantman IMG_9197.webp

Hetty Zantman

<h4>Under the Trees&nbsp; Saratoga Springs, New York, 2024 FIONA NEARY</h4><img src="https://cdn-prod-static.heartfulness.org/expressions_of_peace2_eef369b889.webp" alt="expressions-of-peace2.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_expressions_of_peace2_eef369b889.webp 145w,https://cdn-prod-static.heartfulness.org/large_expressions_of_peace2_eef369b889.webp 1000w,https://cdn-prod-static.heartfulness.org/expressions_of_peace2_eef369b889.webp 1000w," sizes="100vw"><h4>Finding Joy Saratoga Springs, New York, 2024 FIONA NEARY</h4><img src="https://cdn-prod-static.heartfulness.org/expressions_of_peace3_7881dcc714.webp" alt="expressions-of-peace3.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_expressions_of_peace3_7881dcc714.webp 145w,https://cdn-prod-static.heartfulness.org/large_expressions_of_peace3_7881dcc714.webp 800w,https://cdn-prod-static.heartfulness.org/expressions_of_peace3_7881dcc714.webp 800w," sizes="100vw">&nbsp;<hr><h4>May Their Innocence and Joy Continue to Flower South Africa, 2015 HETTY ZANTMAN</h4><img src="https://cdn-prod-static.heartfulness.org/expressions_of_peace4_9fb2448418.webp" alt="expressions-of-peace4.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_expressions_of_peace4_9fb2448418.webp 145w,https://cdn-prod-static.heartfulness.org/large_expressions_of_peace4_9fb2448418.webp 1000w,https://cdn-prod-static.heartfulness.org/expressions_of_peace4_9fb2448418.webp 1000w," sizes="100vw">&nbsp;<hr><h4>Tree RAMYA SRIRAM</h4><img src="https://cdn-prod-static.heartfulness.org/expressions_of_peace5_4e2b2479bb.webp" alt="expressions-of-peace5.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_expressions_of_peace5_4e2b2479bb.webp 145w,https://cdn-prod-static.heartfulness.org/large_expressions_of_peace5_4e2b2479bb.webp 800w,https://cdn-prod-static.heartfulness.org/expressions_of_peace5_4e2b2479bb.webp 800w," sizes="100vw">&nbsp;<hr><h4>In Tune with Nature 2007 BRIGITTE SMITH</h4><img src="https://cdn-prod-static.heartfulness.org/expressions_of_peace6_b40f508c95.webp" alt="expressions-of-peace6.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_expressions_of_peace6_b40f508c95.webp 145w,https://cdn-prod-static.heartfulness.org/large_expressions_of_peace6_b40f508c95.webp 1000w,https://cdn-prod-static.heartfulness.org/expressions_of_peace6_b40f508c95.webp 1000w," sizes="100vw"><hr><h4>Expressions of Love 2023 SANTANU CHATTERJEE</h4><img src="https://cdn-prod-static.heartfulness.org/expressions_of_peace7_dc37aae479.webp" alt="expressions-of-peace7.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_expressions_of_peace7_dc37aae479.webp 145w,https://cdn-prod-static.heartfulness.org/large_expressions_of_peace7_dc37aae479.webp 1000w,https://cdn-prod-static.heartfulness.org/expressions_of_peace7_dc37aae479.webp 1000w," sizes="100vw">&nbsp;

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