Founder of ServiceSpace, Karma Kitchen, DailyGood and KindSpring, he successfully works to integrate the Gift Ecology, technology and volunteerism. He is recognized globally for creating a culture that brings harmony and inclusiveness.

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Nipun Mehta

Gift ecology

<h4>NIPUN MEHTA is one of the founders of ServiceSpace, Karma Kitchen, DailyGood, KindSpring and other organizations that successfully work within the Gift Ecology. From a young age, he was inspired by the need to serve others. Early role models like J. Krishnamurti, Gandhi, Swami Vivekananda and Goenka further fuelled that urge so that it has blossomed into a life of joyful, cheerful service. He was the recipient of the Dalai Lama’s Unsung Heroes of Compassion Award in 2014, and appointed to President Barack Obama’s Council on Poverty and Inequality in 2015. Here Nipun continues to explain the principles underlying the Gift Ecology to ELIZABETH DENLEY.</h4>Q: What happens in that dynamic of trust in relationships when people’s innate tendencies and fears surface? And of course they will, because we’re all human. We’re all carrying baggage from the past – culture, family, whatever – and these things arise. How do we deal with it?That’s why relationships are complicated. Anyone who has been in any relationship will tell you that it’s not so simple. It’s not like I give you five bucks, you give me the food and that’s the end of it. If I’m actually engaging with you in a multidimensional way, that’s going to evoke something – it may trigger me in certain ways. It may be much simpler and more convenient for me to not have that relationship and just engage in a transaction. So then why engage in relationships when it requires so much of me?Q: This is the critical question, Nipun, because this is at the root of so much that needs to change in our societies globally today. Not just in the West. It’s the same in India, and it’s the same in China. This is the million dollar question.Yes indeed.Q: How do we work with relationships? It’s not transactional in the sense that people are not doing something for money, and they’re not even doing something for recognition a lot of the time. The whole ethos of service, seva, is anonymity, humility, the Gandhi values etc. So how do we build this culture of trust without having transactions, without having carrots, if you like?<img src="https://cdn-prod-static.heartfulness.org/nipun_mehta2_a6290a9527.jpg?updated_at=2023-04-05T06:14:55.643Z" alt="nipun-mehta2">It takes many inner capacities that we need to cultivate. And if we do cultivate those inner capacities, the reward is that we get a high bandwidth engagement with life. So then we may ask: What actually happens when I’m in a relationship and certain parts of the relationship are difficult? And I have to now deal with those difficult parts to get to the high bandwidth engagement with life. I need to grow in equanimity, I need to grow in tolerance, and I need to grow in patience.It’s much easier in a consumeristic mindset, where we think, “Hey, I want this, I want it now, and I want to get to the next thing.” And if we keep doing it, that consumerism is going to get us to a very cheap engagement with life. So how do we build the virtues that lead to a higher engagement with life? And as we inch towards that high engagement of life, what we understand is that it’s never been between us and the other person in a one-to-one way ever. It’s just that we have reduced it to that.One of my friends was in San Quentin prison with people who had committed at least one murder. They were in a circle and they were sharing. At one point my friend got a board and asked, “Can you tell me how long you’ve been in jail?” He started writing it down and everyone shared: 20 years, 40 years, 12 years, and so on. He added it up and it was something like 484 years. Then he created another column and asked, “How long was your moment of rage?” 2 minutes, 7 minutes, 40 minutes, 1 minute, and he added it up and said, “In this circle, for a couple of hours of rage we have spent hundreds of years in jail.”That kind of a mirroring created a very powerful vibe in the room. During the follow-up circle of sharing, one of the guys said, “You know what I think? Hurt people hurt people. A person is never negative to you in a one-to-one sort of way. Just as we pay forward kindness, we also pay forward negativity. We also pay forward selfishness.” So he said, “I hurt somebody because someone hurt me.” The circle continued, and a little bit later another member of the circle said, “I’d like to add to that. Hurt people hurt people, but I think healed people heal people.”<hr><h5 style="text-align:center;">So when we look at relationships and the inconvenience of them, it is actually an invitation to grow in virtue, so that we’re able to go from that cheap bandwidth to a much deeper engagement in a much more multidimensional way. And if we do that, then in that field so much can grow, and in turn we can build trust in society.</h5><hr>So who do I have to be when I see somebody harming me? Who do I have to be to hold that whole lineage of conditions and have a big enough heart to say, “I will endure this and rebound it back with compassion.” The reward for that is not just that the other person might be healed in some way, but that you are graced with an incredibly high bandwidth engagement with the present moment.We saw people like Gandhi do exactly this. Godse put 3 bullets through him, and Gandhi’s response was, “Bless you, bless you, bless you.” He was not condoning the negative action, but rather he was saying, “I oppose the action, but you are much more than that action, and I love you.” That larger ‘you’.So when we look at relationships and the inconvenience of them, it is actually an invitation to grow in virtue, so that we’re able to go from that cheap bandwidth to a much deeper engagement in a much more multidimensional way.And if we do that, then in that field so much can grow, and in turn we can build trust in society.<img src="https://cdn-prod-static.heartfulness.org/nipun_mehta_381fdf86a8.jpg?updated_at=2023-04-05T06:15:55.703Z" alt="nipun-mehta">Q: So will this spread, do you think, to all the Afro-American kids who are in prison, all the Latino boys who are in prison? You know there is a lot of cultural divide, even in a wealthy country like the US. And I know there are people like the Greater Good Science team who are trying to address those social issues, because it isn’t an equal playing field either. So who is responsible for this?You and I! We can’t lose our agency through this process. Even with generosity – we tend to view generosity as a luxury sport. We say, “Look, if you accumulate like me and become very successful, then you can give.” But actually it’s not a luxury sport. Those who have the least end up giving the most.My wife and I were on a walking pilgrimage in 2005. We ate whatever food was offered and slept wherever place was offered, and those who had absolutely nothing would borrow food to feed us. We are wired to care, we are wired to give, we are wired to be related&nbsp;– and neuroscience now confirms all this. So we know that we want to do this, but we need spaces where we can explore it further. Of course it will take time. This isn’t a quick fix; it’s not going to happen overnight; .As you said, we have a lot of inequities. But fortunately, generosity, compassion, kindness are not reserved for those who have ‘made it’. There is no worthy destination until we arrive at acting with compassion in any moment&nbsp;– even if it’s silent, even if it’s a humble prayer. I have had homeless people on the streets start out by asking me for money, and by the end they offer me money. It’s not that I’m asking for money, but it’s just that they feel a kinship, they feel a brotherhood. And when you feel that brotherhood, you want to serve that brotherhood.So how do we tap into that kind of agency and trust the ripple effect? This is not going to happen overnight, because the problem was not created overnight. It took a long time. It’s just that we weren’t paying attention when it was drip by drip by drip. We were de-capacitating ourselves drip by drip by drip. And now, drip by drip by drip we have to turn it around.So if you ask, “What’s the quick fix solution?” I would say there isn’t any. And so you may ask, “Are you still committed to that? Are you committed to spread love, to do that small act of kindness, to plant that tree under whose shade you will never sit, whose blossoming you may never get to witness?” I’m willing to do that. It makes me come alive. I don’t need that immediate feedback loop. So if you and I are willing to step into the space, then I think that’s the start of the revolution.Q: Right. So what are the projects in your revolution at the moment? What’s happening and what’s going to happen? What’s your vision?So ServiceSpace is an incubator of many different projects. We have some that are online, like DailyGood and KarmaTube. These projects create online communities, spread inspiration. Some are offline, like Awakin Circles and Karma Kitchen. Some are in-between, like KindSpring, home of the Smile Cards, that create an online community, where people share stories, but the Smile Card act is actually in person, in offline space.So we have been creating this ecology of many different projects. But what binds all of them together is not the projects but the process. That process, for the entire ServiceSpace ecosystem includes an alignment with three basic building blocks:<ol><li>The first principle is that we’re volunteer run. When no one is paid, we are driven entirely by intrinsic motivations. Initially, that sounds cute, when you’re starting and you say, “We’re five volunteers.” But when you’re 500,000, the field of intelligence, that field of purely intrinsically motivated intelligence, is just profoundly different in its patterns of innovation.</li><li>The second principle is that we work with what we have. Not seeking or scheming. And the way it manifests concretely is that we never fundraise. We just say, “This is what we have,” so we work with what we have, which forces us to look at multiple forms of capit We’re no longer only thinking that money equals wealth; that is, we don’t think without money we can’t do anything. Quite the opposite. Money is one form of capital, but so is time, so is attention, so is technology, so are stories, cultures and so on. Our creative constraint invites us to engage with other forms of capital.</li><li>The third principle is that we focus on small, which means that we never say, “Go out and try to change the world.” We never design for that threshold of impact. And when you’re small, the onus is on you to be the change. You can’t say, “Oh, I’m trying to change this in this person.” You say, “Oh, am I being the change?” And if I’m being the change, am I growing in equanimity? Am I growing in tolerance? Am I growing in patience? Am I growing in compassion, generosity, and kindness? Am I manifesting that in every relationship? And am I then trusting the ripple effect of that, as opposed to trusting the ripple effect of the might of one’s organization?</li></ol><img src="https://cdn-prod-static.heartfulness.org/nipun_mehta4_f0946607fc.jpg?updated_at=2023-04-05T06:16:32.444Z" alt="nipun-mehta4">So these creative constraints are what encompass the whole ServiceSpace ecosystem. So we have many projects, doing so many things and touching millions of people on a regular basis, but underneath them, the way I parse it is that it’s actually about the process underneath, which are these core values.Now, looking at the field, what is emerging right now?One thing that has recently emerged is this idea of a Laddership Circle. We talk about leadership, which is command and control, whereas laddership is about being in the back of the room, tuning into the myriad relationships that make up that community. And you change an ecosystem not by power, not by control, not by force and coercion, but actually by nudges, predicated on your capacity to know the interrelationships between everybody.For example, look at the way acupuncture works. If I have a neck ache, the acupuncturist may place a little pin on my arm – because the knee is connected to so many other parts and it creates this ripple effect that heals my neck. Similarly, we do that in a social context. It works in the same way, and it’s far less violent than other options.Then, the question is – how can we &nbsp;create a whole context, especially for young people, to hold all this, not as a leader, not as somebody who is mighty and centralized, but as a decentralized ecology that you hold with this kind of a heart? And that’s not something that is taught, and we don’t explore it. So we’ve started these Laddership Circles, which have been remarkable. We just had a Nobel Peace Laureate who joined one of these circles. They are peer-learning circles, so one person doesn’t teach another person. There are small groups of 6 to 8 folks, with 2 or 3 anchors who are just holding space on the side. And you’d be amazed how much we can learn from each other if get out of that hierarchical mindset.<hr><h5 style="text-align:center;">How do you create a whole context, especially for young people, to hold all this, not as a leader, not as somebody who is mighty and centralized, but as a decentralized ecology that you hold with this kind of a heart?</h5><hr>Q: So it’s an enabling model.It’s a model for growth. It’s not a manufacturing model but a gardening model. It’s something that’s emergent.Another project, which isn’t released yet, but which I’m excited about, is actually creating an eBay-like space, where you can pay not just with financial capital but also with other forms of capital. So I knitted this beanie for the love of it, because I enjoy knitting. Now you may be able to pay and maybe I need to get some money out of it. But I may also be happy if you go out and do an act of kindness and share the story with me. Or if you donate money to another NGO and send me the receipt. Or if you meditate for an hour and send me a reflection. We all know we value these actions, but we have never connected people in that sort of a way. And why not?So I’m very excited about this idea. There was a monk who came out with a CD, and he came to us and we were talking about how he was going to distribute it. We said, “You know, instead of just putting a price tag and doing the regular kind of distribution, why don’t you give people the option to also do an act of kindness and send you the story?” And hundreds of people sent stories! Can you imagine being a producer of value, in that sense, and receiving payment in alternate forms of wealth? Sure, I am not denying the power of financial capital. We all need money to pay our rent and pay our bills and things like that. But at the same time we can’t just blindly be focused on it. We can’t discount the immensity of other forms of capital that satisfy us, that nourish us, and that actually are regenerative, that nourish the person who gives, that nourish the person who receives. So how do we create a platform to facilitate these kinds of connections in a many-to-many sort of a way? I am excited about that.Q: That’s a real gifting ecosystem.Yes. And isn’t it amazing that we have all these innovations and technologies and we don’t think about alternate capitals? It’s almost like back in the days when NBC, CBS, and other centralized TV stations were there doing the work, but none of them could come up with a YouTube, because they were so entrenched in that worldview.Similarly I think that this is the time when spiritual people really need to get active, and active people &nbsp;get spiritual. We’re in a time when that kind of intelligence needs to arise. The innovation that came from YouTube disintermediated the NBCs of the world, and we saw it happen across the board: CDs turned into iTunes, billboards turned into Google AdWords. But now how do we bring these spiritual qualities into greater circulation, leveraging modern technologies and their new possibilities? And I think that’s the potential of our times and the need of our times. If we don’t do that we are going to continue to strip down of what it means to be alive.Q: And if we do do it?If we do do it, then I think we’ll have a higher engagement with life and a lot of virtue will grow in the field of our relationships, of our deep relationships. And I’d rather see that kind of a world.Thank you.<hr><h4 style="text-align:center;">Interviewed by ELIZABETH DENLEY</h4><hr>

Gift ecology - part 2

Many to many

Nirja Parikh

<h4
 id="h-nirja-parikh-is-a-pediatric-physical-therapist-an-ayurvedic-consultant-a-certified-yoga-instructor-and-a-bharatanatyam-dancer-she-shares-her-journey-of-how-scoliosis-impacted-her-dance-career-and-how-yoga-helped-her-body-heal-and-her-mind-persevere">
 NIRJA PARIKH is a pediatric physical
 therapist, an Ayurvedic consultant, a certified yoga instructor, and a Bharatanatyam dancer. She shares her
 journey of how scoliosis impacted her dance career, and how yoga helped her body heal and her mind
 persevere.</h4>



<hr class="vertical-space1">



Growing up in North Carolina, my talented mom taught me my first choreographed dance routines. I felt at ease when
 performing on stage and enjoyed dancing at various cultural events to Bollywood film songs.&nbsp;At 12, I started
 training in Bharatanatyam, a form of Indian classical dance, and by 16 I had transitioned to advanced training. I
 also joined ballet classes and eventually took a gap year in India after graduation, so that I could focus full-time
 on classical dance.



We all grow up having dreams and ambitions, but many of us never see them fulfilled. I did not want to look back and
 regret not having followed my instincts. As a child, I always enjoyed going to India, and dreamt of going back there
 to learn dance and explore my cultural roots. After college, I auditioned for a dance reality show called Dance
 India Dance. During the fifth round, one of the judges disqualified me when he observed my spine curvature.
 I’ll never forget his statement, “I do not think it is safe for you to continue, given the situation with your
 back.”&nbsp;



With that one statement my dreams fell apart. I came back to the US to get my back checked. I knew I had scoliosis
 (curvature of the spine), but I had never thought it would limit me physically. The judge was right: X-rays showed
 that the curvature of my spine had increased from 12 to 60 degrees, affecting my shoulder blades, rib alignment, and
 breathing. I was immediately taken into surgery, and with two rods, fourteen screws, and two weeks in hospital, my
 whole life changed.



After surgery, the orthopedic surgeon remarked, “Look at you! You’ll be able to do backflips now!” I would come to
 resent that statement, because I believed him. Spine mobility is critical for a dancer, and I later learned that I
 had limitations in extension, rotation, and side bending. I had to re-learn how to move my body in a new way, and
 that is how Yoga became a core part of my life.



I had learned Mala meditation, Sanskrit mantra recitation, and Pranayama breathing as a child. Revisiting
 these lesser-known parts of yoga helped me heal after surgery. Yoga saved my body, which at the time had limited
 motion. Yoga helped me appreciate my new movement patterns and allowed me to let go of my ahankar (ego). By
 not comparing my new body to my old one, I began to appreciate the present moment.&nbsp;&nbsp;



Nonetheless, it was a tough journey. It required turning away from media stimulation and focusing entirely on myself.
 With dedicated practice, I eventually felt like my atman (soul) was reborn into a new body, despite being
 only 22 at the time.&nbsp;What helped me most was the practice of Pratyahara, which involves meditating in
 isolation for a couple of hours. Pratyahara is considered the fifth of the eight limbs of yoga, and it
 allows us to calm the wandering mind and senses. Pratyahara helped me find calm, take control of my
 emotions, and improve my psychological immunity.



The more I learned about yoga, the more I realized that elements of it had been instilled in me since adolescence,
 without the label. For example, I regularly attended Swadhyaya every Sunday, in which we studied the
 eighteen chapters of the Bhagavad Gita, recited Sanskrit slokas, prayed, fasted, and maintained a
 sattvik diet.&nbsp;This facilitated my journey to becoming a yoga instructor, because I was already so
 connected to the spiritual roots of yoga.



But I was intimidated by the other instructors when I first started teaching yoga at the local gym. The other
 instructors could handle the physically-taxing poses. To fit in, I molded myself into the Yoga costume, purchasing
 expensive leggings and accessories from popular athleisure brands. Despite my attempt to fit in and demonstrate my
 qualifications, I still felt unsettled, and at times humiliated and belittled. For example, I would hear the other
 instructors make comments like, “I’d love to go to India to practice yoga, but it’s so dirty.”



After finishing a Yoga Teacher (YTT-200) certification in 2016, I started applying for jobs. I was repeatedly not
 selected, despite having a multi-dimensional understanding of yoga.&nbsp;I realized it was because most studios
 cared only about my appearance and ability to handle physically-taxing poses, a symptom of how the West has
 glamorized the physical positions of yoga and the multi-billion dollar “athleisure” industry behind it. In
 subsequent years, I learned how culturally appropriated Yoga was in modern-day society. This fueled my passion to
 educate people on the true roots of yoga.



I am optimistic that change is coming in the yoga industry. I have been inspired by a small group of masters who are
 finally speaking out about this, and are being heard. As I hone my practice, I have started incorporating elements
 of the yogic culture, including Sanskrit chants. I recently began studying the Vedas, the Bhagavad Gita, and the
 Yoga Sutras in depth. Rather than treating yoga just as a profession, I consider it a lifestyle. I try to instill
 yoga into every part of my life – physically, mentally, emotionally, and spiritually.



Yoga is a gift. It is a journey and a way of life that enables people of all races, religions, and body types to
 reach their potential, physically and spiritually.



I thank yoga for connecting me with my cultural roots, for making me stronger physically, and for giving me an avenue
 to cope with stress.&nbsp;



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Yoga helped me heal

Niroop owns and runs the restaurant 615chutney in Nashville, Tennesee. 615chutney started off as the only Indian food truck serving vegetarian, vegan and gluten-free South Indian food. His goal has always been to bring South Indian cuisine to the US.&nbsp;

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Niroop Prabhakar

<h4 style="text-align:justify;">NIROOP PRABHAKAR owns and runs the restaurant 615chutney in Nashville, Tennessee. 615chutney started as the only Indian food truck serving vegetarian, vegan, and gluten-free South Indian food. Niroop’s goal was to bring South Indian cuisine to the US. He believes that customer service is the key. The voices of his customers and employees matter to him. Here he is interviewed by the Heartfulness Wellness Team.</h4>&nbsp;Q: Can you please share your journey from India to the US and how you started 615chutney?NP: My dad used to say, you can live without anything else but you cannot live without food. That inspired me to get into this noble art of serving food and making good food accessible to everybody. The journey of my food business started with meeting family, eating food like a feast, and sharing love and affection with all mycousins, uncles and aunts.At the end of the day, I wanted to make sure that food was being served with love and the hope that tomorrow is going to be a better day. I was born and raised in Tamil Nadu, then moved to the US in 2008, and ended up in Tennessee. Both states have the initials TN. Well, 615chutney was born.&nbsp;The main goal is to give authentic South Indian food to the southern part of the country, and give it in a special way with good customer service. I empathize with my customers and make sure that my employees are happy when they’re serving the food.Q:&nbsp;The way you connect with your customers through your service is fascinating. What is the reason for reducing the number of seats in your restaurant?NP: Initially, the business started as a food truck and I was serving vegetarian, vegan and gluten-free food which is nothing but the basics of South Indian cuisine—idli, dosa, vada, and pongal.With gluten-free being the future of food, I was able to align my products with whatever the customers wanted. In 2019, we started a brick-and-mortar setup. In a couple of years, the area was hit by a tornado, then Covid-19.Covid helped us think out of the box. I moved to a different location and reduced the number of seats, making sure I accommodated as many guests as possible but at the same time allowing time to talk to everybody individually.Business is all about relationships, and when it comes to the food business, hospitality is key. In Tamil we say “Virunthombal”and hospitality is in our DNA in the south of India. In the south of the United States, I feel at home just by giving southern hospitality. Of late, hospitality has become zero in the Hospitality industry. We have to revive that.&nbsp;<figure class="image image_resized" style="width:75%;"><img src="https://cdn-prod-static.heartfulness.org/serving_smiles2_9b45bef70f.webp" alt="serving-smiles2.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_serving_smiles2_9b45bef70f.webp 145w,https://cdn-prod-static.heartfulness.org/large_serving_smiles2_9b45bef70f.webp 800w,https://cdn-prod-static.heartfulness.org/serving_smiles2_9b45bef70f.webp 800w," sizes="100vw"></figure>&nbsp;There's a reason why I connect with the guests who eat in my restaurant. Reducing the seats has given me ample time to talk to everybody individually. Yes, it’s difficult to remember a person by his or her name, but every employee of my restaurant knows every customer, and we believe that every customer is a celebrity.Everybody is treated equally and everybody eats the same food.&nbsp;The goal for 615chutney was to make sure that everybody has access to good food served with love.&nbsp;Q:&nbsp;Beautiful concept! As we say in Indian culture, “Atithi devo bhava,” we have to give from our hearts. Once in the Nashville Voyager magazine, you mentioned, “Do good as much as you can. If you can’t do good then at least don’t do bad.” What inspired you to say that?NP: My dad always said it. I don’t know for what reason, but it went deep into my heart. With anything I do, I make sure there is a good outcome.&nbsp;<figure class="image image_resized" style="width:75%;"><img src="https://cdn-prod-static.heartfulness.org/serving_smiles3_66daa9d525.webp" alt="serving-smiles3.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_serving_smiles3_66daa9d525.webp 145w,https://cdn-prod-static.heartfulness.org/large_serving_smiles3_66daa9d525.webp 670w,https://cdn-prod-static.heartfulness.org/serving_smiles3_66daa9d525.webp 670w," sizes="100vw"></figure>&nbsp;Everybody has different circumstances, everybody cannot be in the same situation as you are in. My dad was a banker, and he used one word a lot—empathize. Put yourself in their shoes and see what they are going through.Despite what they are going through, they have taken the time to drive to your restaurant. They’ve looked at your restaurant at least ten times. They have heard about you and they’ve seen your pictures, and when you’re giving food that they can cook at home, what makes your restaurant stand out? What makes your food different? So that is when I realized that customer service is key. Whoever comes, whatever situation they are in, make sure that you do your best and make sure that they eat, have a good time, and spend their time with a smile.For this, we need good ingredients, good chefs, and a good environment for employees to work in. It is not easy to source great ingredients, and sometimes your chef is upset. Sometimes a customer thinks the food is spicy, and when the food comes back to the kitchen the chef should make sure he says,“I'm sorry, let me make another one for them.”That’s what it is.It's all about giving and taking. When my dad said “Do as much good as you can and if you cannot do good then don’t do bad,” it is only this. When the food is sent back to the kitchen, my chef can be upset saying, “Come on this is not even spicy for me. Why are they doing it?” but any wrong that happens has to be fixed right away. It’s like a game where everybody wants to win, but no one wins when you don’t empathize.<hr><h4 style="text-align:center;">When you give food,&nbsp; give it from your heart.</h4><hr>Q:&nbsp;Talking about ingredients, running a restaurant for the masses is a challenging task. How do you maintain your food supply chain?NP: The sourcing of ingredients is directly from India. Also, I’ve found an importer in Atlanta that guarantees the ingredients will be here within a month. When the ingredients are fresh, it shows in the food, whether you are at home or in a restaurant. If the ingredients are fresh, the food is eaten.Then comes the chef's cooking with love. Our job is to make sure that everybody who is working is happy and is enjoying what they do. When you love what you do then you will end up doing what you love. When this happens, an employer or manager will be excited saying,“My guests are enjoying the food! My chefs are cooking better food! What is the point of me having a long face?”&nbsp;What I’m trying to say is: when you give food, give it from your heart.Every guest or patron is not a dollar sign. They are your family. Food is one way you can connect to somebody, make them laugh, feel happy and light.Then, when they walk out of your restaurant, they will talk about the entire experience, not just the food, or the waiter, or the robot that serves food in my restaurant. The pandemic helped us think out of the box, so I added the robot!&nbsp;Q:&nbsp; That’s amazing. Before we wrap, what is the one thing that you would like to share with our readers as a takeaway?NP: Making sure food is available to everybody. There is no point saying, “This is good food, so I have to charge that extra dollar.” It’s all about quality and quantity, not just quantity and price. We need to make food available and accessible, and not charge extra for good food.<hr><h4 style="text-align:center;">Illustrations by LAKSHMI GADDAM&nbsp;</h4><hr>

Serving smiles: from heart to table

Nitin is the Managing Director of the Asia-Pacific, Middle East and Africa business area of Serge Ferrari. Based in Singapore, he is also a family man and is actively involved in Heartfulness activities in SE Asia. Nitin has been a Heartfulness practitioner for almost 20 years and a certified trainer for 16 years.

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Nitin Govila

<hr><h4>Managing Director of the Asia-Pacific, Middle-East and Africa business area for Serge Ferrari, NITIN GOVILA is constantly on the move. But despite very busy days he finds time to recharge his batteries to be in tune with himself. His secret? For 19 years now he’s been meditating as an integral part of his life.</h4><hr><h4><img src="https://cdn-prod-static.heartfulness.org/Nitingovila_73ce7c67c3.jpg"></h4>After having collaborated for seven years with a French roofing company, Nitin joined Serge Ferrari in 2016, a choice that reflects his desire to meet new challenges in a more extensive geographical area. “Serge Ferrari stands out by their ability to be active in many market segments and have a desire to function as a local company in the countries where they are established. The Group takes on more and more local people to deal with markets that vary from country to country. The scope covered by the Asia-Pacific, Middle East and Africa business area means we rub shoulders and deal with various cultures that lead us to aim at both multiple and unique market segments. Such diversity makes work both very interesting and very demanding,” he explains.His first meditation experience dates back to 1998 when one of his sales managers at that time raised his awareness and introduced him to Heartfulness Meditation. This was a discovery that did not occur without questions. “It took me a certain time and understanding to plunge into the first meditation session but I’ve never regretted making that choice because it turned out to be a very good way to find a balance between my working life and my personal life,” says Nitin.Heartfulness Meditation began in India, and is now practiced in over 130 countries around the world. It is a silent meditation with attention centered on the heart, and it can be practiced anywhere, without excessive requirements. “There is no dress code, nor a position to respect; just close your eyes and direct your attention to your heart. You can meditate anywhere, at any time, even in a noisy environment, in a plane, in a train, or in the office – whenever you have a moment to spare. Depending how much time you have, you can meditate for a short period of 20 or 30 minutes, or for an hour. It doesn’t matter where or how long, it all depends on your willpower,” explains Nitin.&nbsp;<hr><h5 style="text-align:center;">Meditation provides inner peace that ultimately reflects — consciously or not — outwards and is part of our ability to interact with our environment. Meditation improves our concentration. You can really manage to concentrate when your mind is not disturbed.</h5>&nbsp;<hr>As for taking an hour or more each day to meditate, he adds: “Instead of thinking we must take so much time to meditate, we need to reverse the perspective. Meditating enables us to have more time, inasmuch as a mind that has meditated allows us to do everything more efficiently.”During those 19 years of regular practice Nitin has observed many benefits: “Meditation provides inner peace that ultimately reflects — consciously or not — outwards and is part of our ability to interact with our environment. Meditation improves our concentration. You can really manage to concentrate when your mind is not disturbed. In that respect there is also some serious reasoning to integrate: if meditation is introspective and initially requires effort, we don’t concentrate in order to meditate but we meditate to develop the ability to concentrate. At Serge Ferrari, I have considerable responsibilities and so my meditation helps me face up to any problem or react to challenges in that context. That’s one of the reasons why I continue with Heartfulness Meditation. And today I cannot do without it.”&nbsp;<hr><h5 style="text-align:center;">At Serge Ferrari, I have considerable responsibilities and so my meditation helps me face up to any problem or react to challenges in that context. That’s one of the reasons why I continue with Heartfulness Meditation. And today I cannot do without it.</h5>&nbsp;<hr>In 2001, Nitin became a life coach (trainer) for Heartfulness Meditation. In his spare time he accompanies people to discover meditation by giving them some keys to learning. Voluntary coaching satisfies a desire to share with others what he sees as freely accessible kindness. “No money interest motivated that choice. I simply want to exchange with people who would like to understand better what they practice,” he explains. “Briefly, as you will have understood, everyone who feels the need can start and use it. All Heartfulness Meditation coaches are volunteers. Likewise, being a coach has no hierarchical notion. Those who practice are asked to meditate at their own pace and conveniece of time; we lead them all to evolve at their own pace, depending on their own feelings. When I speak for the first time with a beginner, I tell him, ‘You only need only one thing – your willpower.’”In short, you can understand that all who feel the need are capable of meditating. There’s no particular esoteric need or initiation rite liable to stir up skepticism. It’s sufficient to want and be ready to dive deep into yourself.<hr>Reprinted with permission from Serge Ferrari’s internal magazine, Zebu, printed in English, French and German.<hr>

With peace on his shoulders

A lifelong writer, Noelle is also a mainstream and academic editor, writing coach, and spiritual counselor, with many publications, including articles in Challenges in Writing Your Dissertation (Rowman &amp; Littlefield, 2015) and Trust Your Life (Unity Books, 2011). She is grateful for the gifts to share and apply spiritual principles.&nbsp;

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Noelle Sterne

<h4 style="text-align:justify;">NOELLE STERNE tackles the most uncomfortable of emotions, envy and jealousy, and how competition with others can either cripple us or force us to try a more positive and enlightened approach.&nbsp;</h4>For me, competition takes the form of predictable pangs of envy seeing the high school science nerd who sat in the back getting a MacArthur Fellowship. Or my friend marrying a billionaire tech mogul. Or a book club member whose novel never seemed to be finished landing a contract with a major publisher. Or, as I was working on this article, a novelist who has written 14 Course in Miracles bestsellers, publishes in the top magazines, and appears on many television shows.&nbsp;In a Unity booklet, 40 Days of Letting Go: Lent 2023, the Reverend Cylvia Hayes describes those envious feelings perfectly: “Competitiveness keeps us focused on who we think we’re supposed to be rather than celebrating who we already are… our sense of worth on a comparison with others’ accomplishments, rather than truly appreciating our own unique talents, traits, gifts, and expressions.”Much as I try distractions, the comparisons and pangs sit heavy on my heart, coloring everything—the wonderful pasta meal, the delicious nap, the invigorating swim. I repeatedly tell myself that the successes of others don’t have to affect mine, but I’m never convinced. Soon the pangs spread and become full-blown depression. &nbsp;<h4 style="text-align:justify;">Strategies</h4>I’ve tried many tactics to dilute the depression. Console myself with the nerd’s lack of a significant relationship (in contrast to my longstanding one). My girlfriend’s losing battle with weight (in contrast to my slimming down and keeping down). The book club member’s frizzy hair (in contrast to my sleek pixie). The multi-novelist’s penchant for formularized paranormal romance, which I’d never do. But, at best, these are band-aids. I immerse myself in my writing, attempting to block out everything else. But soon my plaguing inner editor rears up: This is garbage. Throw it out. You’ll never get anywhere.I go out with friends. Or watch a string of rom-coms or lawyer shows while decimating a whole bag of corn chips. Or sleep too much.None of it works. The feelings can’t be covered, substituted, or held at bay for long. I’ve tried to block them out with whatever method, and I feel no better. And then they spiral into a fireworks of fervent vindictive wishes (the nerd’s latest invention blows up, my girlfriend gains so much weight she can hardly walk, the book club member fails to deliver her manuscript on time and her contract is cancelled, the novelist’s next one is a turkey).I really hate myself for those malevolent wishes of my small mind, ungenerous spirit, and cruelty I didn’t know I was capable of.So, what to do?<h4 style="text-align:justify;">How to counter the cruel competitive feelings?</h4>I’ve learned to turn away from the thoughts that lead to those competitive and depressive feelings. My methods of spiritual reading and meditation may not be for you, but I’ve found them supremely helpful, and you might want to test them out.&nbsp;Turning away is hard when the anguish seems to have me enslaved. If I’m successful, turning away is only half the remedy. It may weaken the intensity and the hold those feelings have on me, but more is needed.&nbsp;Thoughts trigger feelings, and I remind myself that I have the mental capacity and will to change my thoughts. The remedy, again not easy, is consciously to substitute other thoughts.&nbsp;I discovered a Bible passage that became the perfect substitute for my teeth-gnashing envy. In 1 Corinthians, Paul writes to the fledging church at Corinth, Greece, about their conflicts with leadership and personalities. As with many of Paul’s letters, he supports and encourages the members, urges them to solve their disagreements, and always reminds them of the supremacy of God.&nbsp;In the passage that struck me (1 Corinthians 12: 4-11), Paul addresses the erroneous idea that one person’s “gift” is better than another’s. It also resonates down the ages with a priceless lesson, especially when that ol’ devil competition rears up.Appropriate to the culture and time, Paul enumerates gifts each person is given—wisdom, knowledge, faith, healing, working of miracles, prophecy, discerning of different tongues, speaking in tongues and interpreting them, and the crowning conclusion:All these are the work of one and the same Spirit, and He distributes them to each one, just as He determines (1 Cor. 12:11).Although Paul’s examples of “gifts” may differ from the ones we covet today, his insights apply. For me, it’s the talents and successes of novelists. For my obese girlfriend, it may be the diet and willpower of an impossibly slender model. For my book club colleague, it may be the perseverance of another author whose books make it into movies. For the paranormal romance novelist, it may be writing a wholly realistic novel.&nbsp;Yet, who is to say that an author has more gifts to share than an airport attendant, a senator than a sanitation worker, a physicist than a plumber?Some of the gifts may seem more important, more contributory. But again, who is to say that the sanitation worker isn’t providing daily blessings to everyone in the neighborhood? A Course in Miracles reiterates Paul: “Love makes no comparisons.”&nbsp;I invite you to think of your own gifts and whom they bless.In The Artist’s Way, Julia Cameron comments that competition and jealousy are “always a mask for fear: fear that we aren’t able to get what we want; frustration that somebody else seems to be getting what is rightfully ours even if we are too frightened to reach for it.”&nbsp;Cameron says that competition is a “spiritual drug.” We focus on the wrong thing, on them and their accomplishments, instead of our own work. Her solution is to “go within,” to what “our inner guidance is nudging us toward.” As we turn within, our own work rises up to greet us, we get excited about it (at least a little), and become engrossed in it rather than bemoaning our ill luck in the wake of another person’s successes.If you’re jealous of a friend who writes good crime novels, Cameron says, “Try writing one.” For me, with gnawing jealousy of the novelists, the answer is to finish my damn novel and start sending it out. Cameron is also reassuring, obliquely echoing Paul: “The truth… is that there is room for all of us.”&nbsp;In addition to her sage advice, I’ve found another antidote for that insidious poisonous devil competition: gratitude—to recognize my gifts and be constantly thankful for them. Every time the devil threatens, I turn away and instead say to Him, “Thank You for what I have and can give.” It works.Paul offers more: Each of us is given gifts or desires “as He determines.” Therefore, should we not thank Him for His particular gifts to us and the many opportunities—places, people, situations—to use them? Yes.&nbsp;<figure class="image"><img src="https://cdn-prod-static.heartfulness.org/devil_competition2_977b3e17d6.webp" alt="devil-competition2.webp" srcset="https://cdn-prod-static.heartfulness.org/thumbnail_devil_competition2_977b3e17d6.webp 145w,https://cdn-prod-static.heartfulness.org/large_devil_competition2_977b3e17d6.webp 381w,https://cdn-prod-static.heartfulness.org/devil_competition2_977b3e17d6.webp 381w," sizes="100vw"></figure>&nbsp;And should we not develop and use them to our utmost? Yes.He has given us gifts according to our capacities for our own and others’ good. Should we not express gratitude? Yes.Reminders such as these show me how to stop fueling the competition engine that erodes my writing, my desire to contribute, and my enjoyment of life. The engine sputters to a stop. With a grateful heart, I return to my work.<hr><h4 style="text-align:center;">Thoughts trigger feelings, and I remind myself that I have the mental capacity and will to change my thoughts. The remedy, again not easy, is consciously to substitute other thoughts.&nbsp;</h4><hr>

That ol’ devil competition

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Norman Vincent Peale

Choose Joy

NSN is founder and CEO at Sensei Technologies. He has been practicing Heartfulness meditation for 20+ years and is deeply interested in the science of spirituality, software architecture and design philosophies. He also works with Brighter Minds to develop tools and techniques to enhance cognitive skills, especially for children.

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NS Nagaraja

<h4>N.S. NAGARAJA writes about sleep, dreams, cartoon heroes, near death experiences, twisting space and possibilities. What can our senses really tell us about the world around us and inside us?</h4>

Yes, I should have just slept that night. I was half asleep and ready to rest. The inseparable, my phone, caught my attention, and so I checked one last time for the day. There was a message from an old school mate, and it said a thing or two, ending with, “On matters of God, I am undecided.” I stared at it for some time not knowing how or what to say.

This spiritual field of feelings is not easy to explain to the intellectual mind. I felt, “Intellect of this kind could be considered as a state of ignorance for the other kind!” In the same half asleep, I happened to read a short article on Near Death Experiences, which said that NDE research is only records of the experiences of people who went through it, and that is not scientific enough. It said that NDE could simply be a neurobiological condition produced under low oxygen levels in the brain, leading to hallucination. How convincing (not)!

I thought, “Less oxygen leads one to biological death, is it not?” But this particular article was trying to convince us that one day science will be able to show that NDE is a creation of the brain and there will be methods to simulate that condition in the brain. Long ago, when I started meditation, I used to think that meditation could just be triggering a chemical change in the brain. Subsequently, my brain allowed for many possibilities and helped me transcend the trap of theories so that I could explore reality with an open mind. The same questions, time and again, cross many minds. Now it was surely time to sleep.

I slipped into sleep with some sort of awareness. Of course it was not a NDE for sure! Now I was in a dreamy state in which there was an idea: what if, now, at this moment, the physical space around me has another dimension? ...

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<h4 class="text-center">Article by N.S. NAGARAJA</h4>
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When I was half asleep

<hr><h4>NS NAGARAJA presents to us an index of some theories of consciousness that have been put forward in the fields of philosophy, science and spirituality. They are not the only theories, but they do awaken the curiosity to discover more!</h4><hr>‘In Search of Consciousness’ is a nicer title than the article itself, and you will find out soon enough! This topic is all about a self in search of itself. For what purpose? When the finder finds oneself, who will know the answer? The finder or the found? Sometimes philosophy sounds like this, doesn’t it! The purpose of this article is to capture key ideas about consciousness from the perspectives of philosophy, spirituality and science, and to motivate you to Google more – this is certainly not an exhaustive list. Not only that, this indexing type of article may encourage you to search, think and tinker with consciousness itself!<h4>What is consciousness?</h4>Let us start with a simple definition by Dr Christoff Koch: “Consciousness is everything that we experience.”We have a physical body that performs many functions. Likewise, we all have, “Something in us that makes awareness or perception possible.” We know the simple sensory inputs of smell, taste, sight, touch and sound, which generate rich inner experience. The inner experience can be joy, pain or complex imagination, and so on.Is the experience a physical phenomenon, arising out of complex information processing in the brain? Or is it a non-physical phenomenon associated with constructs like the soul or the self, or some universal field of energy?Some philosophers consider experience as the hard problem of consciousness. Some scientists argue that once we understand how it works, it will be yet another physical process. This article will list some of the key intuitive approaches (spiritual approaches) and more mechanistic approaches to consciousness.<h4>Theories of Consciousness</h4><img src="https://cdn-prod-static.heartfulness.org/buddha_ee8681b1fa.jpg" alt="in-search-of-consciousness"><h5 style="text-align:center;">The Buddhist concept</h5>Way back in 400 BC, Buddhist philosophy proposed that consciousness is the life force that continues across rebirths, and also posited that there are 9 levels of consciousness:Levels 1 to 5 arise out of the five senses: eyes – sight, nose – smell, ears – hearing, tongue – taste, and body – touch;Level 6 is the mind consciousness related to ideas and thoughts;Level 7 is the inner life that creates the sense of self and is associated with emotions and attitude;Level 8 is the subconscious, the repository of all karmic effects, that lives beyond this life; andLevel 9 is pure consciousness – a life force that creates complete harmony of the internal and external, and a sense of connectedness or oneness.Buddhism provides a set of practices to expand or deepen consciousness through meditation and contemplation.&nbsp;<hr><hr><img src="https://cdn-prod-static.heartfulness.org/plato_4882bd57bd.jpg" alt="in-search-of-consciousness"><h5 style="text-align:center;">Plato</h5>Around the same period, Plato theorized that the mind receives information through senses, and the soul uses this information to create form and perception.The allegory of Plato’s Cave is a simple thought experiment that gives interesting insights on how Plato viewed the problem of perception. Aristotle, who was Plato’s disciple, argued that the soul is seated in the heart and is the principal power by which life itself happens. Aristotle seemed to imply that consciousness is the property of the soul itself.&nbsp;<hr><hr><img src="https://cdn-prod-static.heartfulness.org/Integrated_information_theory_12c9539661.jpg" alt="in-search-of-consciousness"><h5 style="text-align:center;">Integrated Information Theory and Consciousness Meter</h5>Many scientists have tried to derive an understanding of consciousness by starting with the laws of physics, and therelationship between consciousness and the brain is still a subject of deep research. On the other hand, Integrated Information Theory (IIT) is a body of research that seeks to explain consciousness by first accepting its existence, and then reasoning about what sort of physical entity could manifest consciousness.IIT was first proposed by Giulio Tononi in 2004 and has since undergone many improvements. Some characteristics it attributes to consciousness are:It exhibits composition where there are distinct elements in it that are part of the experience.Each experience is distinct and differentiated from other experiences in the past or future.It is unified and it cannot be reduced to smaller experiences of phenomena inside it.IIT lays down certain postulates on what a physical entity like the brain that manifests consciousness needs to have. It should have cause-effect power, meaning it can influence other entities and can be influenced by other entities.IIT also gives an account of why conscious brains might have evolved: brains that reflect the causal structure of their environment in their internal causal structure can adapt better.IIT lays down facts about relationship between the brain and consciousness as well as providing certain inferences and extrapolations about consciousness. For example, the cerebral cortex is more likely to manifest consciousness than the cerebellum, because the neurons in the cerebral cortex can form a complex large enough for consciousness whereas the neurons in the cerebellum do not.IIT also predicts that experiences can be had even when the cerebral cortex is silent, like in states of meditation. This body of knowledge has become an important step in advancing our understanding of consciousness.Tononi and team have developed a tool to measure the consciousness level of a person. The Zap and Zip Technique involves sending an intense magnetic pulse through the skull and recording the induced electrical flow in the neuronal networks. A simple algorithm is then used to compute the complexity of brain activity. When tested on normal people, people under the influence of anesthesia, and people in a comatose state, the values obtained have consistently shown that it is possible to quantify and determine whether someone is conscious or not. Further research might help us understand how widespread consciousness is in nature.&nbsp;<hr><hr><img src="https://cdn-prod-static.heartfulness.org/tunnel_ba5a6d4163.jpg" alt="in-search-of-consciousness"><h5 style="text-align:center;">Global Workspace Theory</h5>Imagine you are seated in a theater, looking at the stage. On stage there are many actors, objects, the backdrop, movement, colors and sound. Now imagine a spotlight focused only on one actor and his actions. Everything else is still there, but it is not the focus. The director, technicians, audience and all other activities have slipped into the background and the spotlight highlights the one actor and his movement as the main focus. All the complex co-ordination, support and direction processes are all hidden. The conscious part is seen by the audience, directed by the spotlight. Hold on to this idea.Now think that the whole brain is a theater, with many parts of the brain performing various functions. Now assume that our focus (spotlight) is on some set of thoughts or experiences; our conscious awareness is mainly on one thing, and all others are in the background. Global Workspace Theory proposes that all sensory and other inputs are communicated to all cognitive functional components of the brain. The conscious experience is generated as a result of some focused neuronal activities, and many others are hidden in the background to support this. According to GWT, consciousness in an integrative function of the brain to generate the rich experience. Bernard Baars is the architect of this theory, which provides an interesting perspective to origins of consciousness.&nbsp;<hr><hr><h4 style="text-align:center;"><img src="https://cdn-prod-static.heartfulness.org/neurons_4172bde57f.jpg" alt="in-search-of-consciousness"></h4><h5 style="text-align:center;">Orchestrated Objective Reduction – the Quantum View</h5>Many scientists have constructed new theories to explain consciousness. Karl Pribam, David Bohm and many others have believed that classical mechanics is not sufficient to explain the phenomenon of consciousness. They propose that the quantum mechanical phenomenon, the entanglement and superposition, may play a role in brain functioning and, in some way, provide the basis for conscious experience.Roger Penrose and Stuart Hameroff have been working since the early ’90s on a theory of consciousness known as Orchestrated Objective Reduction (Orch-OR or OOR). OOR is a new effort to bring physics and neuroscience together to explain how the brain may be involved in the process of consciousness. The fundamental hypothesis is that the neurons have molecular structures (microtubules), which can potentially support quantum processes. This theory argues that consciousness is not because of some complex processing in the brain, but instead it is because of quantum processes inside neurons. Such a possibility in theory opens up large scale information processing, and even takes perception beyond the individual into the realm of a connected universal field. There seems to be some early evidence to prove the existence of quantum activity in brain cells.&nbsp;<hr><hr><img src="https://cdn-prod-static.heartfulness.org/body_points_eb7a325f26.jpg" alt="in-search-of-consciousness"><h5 style="text-align:center;">Subtle Body Approach – Energy Field</h5>In the Heartfulness philosophy, consciousness is seen as the integrated field of the subtle body, which has a spectrum consisting of the subconscious, conscious and superconscious. The expansion of consciousness from the current level of a person to the depths of the subconscious and the heights of the superconscious is known as spiritual evolution. And this evolution continues beyond the consciousness spectrum. Daaji has written extensively on the spiritual anatomy of the chakras, the subtle bodies and consciousness. Daaji’s integrative approach provides simplified and rich information, and many new insights for all who want to dive deeper in the mysteries of consciousness.In search of consciousness, outwardly, will give you lots of theories. In search of consciousness inwardly, what will you get?Deep within it is bliss; high above it is oneness.Transcending consciousness; what lies beyond?<hr><code>References:</code> <code>Integrated information theory, </code><a href="http://www.scholarpedia.org/article/Integrated_ information_theory"><code>http://www.scholarpedia.org/article/Integrated_ information_theory</code><code>&nbsp;</code></a> <code>Integrated information theory: from consciousness to its physical substrate, </code><a href="https://www.nature.com/articles/nrn.2016.44"><code>https://www.nature.com/articles/nrn.2016.44</code></a><hr>&nbsp;<hr><h4 style="text-align:center;">Article by NS NAGARAJA</h4>&nbsp;<hr>

In search of consciousness

<h4>NS NAGARAJA shares some thoughts on the science of peace.</h4><hr>Peace is something everybody wants. Perhaps it is one of the top ten highly prized items! What is this peace?Peace is “freedom from disturbance.” A disturbed state comes when there is disruption from normal and steady functioning. This applies to an individual inside, as well as to a community, a state or a country. By the time I finished writing this line, almost accidentally I read something about T. S. Elliot’s The Waste Land. I was sure that I would not be able to read and understand 434 lines of poetry, but I wanted to check what it was about. The ending caught my attention: “Shantih shantih shantih.”. I was not interested in The Waste Land any more, but in the person who wrote it, and what made him write “Peace, peace, peace” at the end. He must be a noble soul.The Nobel prizewinner had a great amount of disturbance in his personal life. It pushed him to create great literary works like The Waste Land that left a yearning with the signature saying, “We want peace, peace and peace.” Elliot moved on from The Waste Land and produced other great works, perhaps in the state of peace.This led me to explore more of the science of peace. The first reference I came across is from the field of practical philosophy taught in the Upanishads. I must warn you that I know very little about the Upanishads, but they talk about Tapa trayas, the three kinds of troubles (I had a lot of them!) and how to resolve them and achieve peace. Adi bhautika (physical realm) troubles arise out of external circumstances, Adi daivika (divine realm) troubles arise out of karmic laws and Adhyaatmika troubles arise out of one’s own self – body and mind.The Upanishads preach that shanti mantras (prayers for peace) can bring the troubled individual out of this troubled condition. Now my curiosity started growing. We all know that a particular state of being embodies a certain level of consciousness, but that itself is a knowledge and we may not have of full understanding of it. In the ancient teachings, mantras were used to invoke certain knowledge and a condition in the person reciting them, whereas repeating them mechanically is a ritualistic act with little or no results.&nbsp;<img src="https://cdn-prod-static.heartfulness.org/peace_from_the_waste_land_other_realms_1_img_bf1ec4f39c.jpg">&nbsp;Here are some of these prayers called shanti mantras.One from the Brihadaranyaka Upanishad says:Aum! That (Brahman) is infinite, and this (universe) is infinite. The infinite proceeds from the infinite. (Then) taking the infinitude of the infinite (universe), It remains as the infinite (Brahman) alone. Aum! Peace! Peace! Peace!This evokes a sense of the vastness of existence. The “I” is part of such infinity. Moving the mind in this thought itself can be elevating. Attaching the mind to that higher ideal, that Reality, even if it is temporary, will produce corresponding vibrations and feelings.This one from the Taittiriya Upanishad brings a simple idea of togetherness. If we truly immerse our minds in the meaning, will we not start caring about our co-travelers?Aum! May He protect us both together; may He nourish us both together; May we work conjointly with great energy, May our study be vigorous and effective; May we not mutually dispute (or may we not hate any). Aum! Let there be peace in me! Let there be peace in my environment! Let there be peace in the forces that act on me!&nbsp;<img src="https://cdn-prod-static.heartfulness.org/peace_from_the_waste_land_other_realms_2_img_ae4136f5d7.jpg">&nbsp;The following shanti mantra from the Aitareya Upanishad is about integrity and being truthful:Aum! May my speech be in accord with my mind; May my mind be in accord with speech. O Self-effulgent One, reveal Thyself to me. May you both (speech and mind) be the carriers of the Veda to me. May all that I have heard not depart from me. I shall join together day And night through this study. I shall utter what is verbally true; I shall utter what is mentally true. May That (Brahman) protect me; May That protect the speaker (i.e. the teacher), may That protect me; May That protect the speaker – may That protect the speaker. Aum! Peace! Peace! Peace! Lead us from the unreal to the real Lead us from darkness to light Lead us from death to immortality Aum! Peace! Peace! PeaceNow, can all this knowledge and understanding of peace come without truly being in that state of being, that spiritual condition? Ponder over it.Let the spiritual condition create the necessary awareness and knowledge in us. If pursued under proper guidance and with the help of Yogic Transmission, meditation can truly create that spiritual condition in us. Let peace not remain as knowledge or definition. Let it be the foundation of our existence and help us launch our consciousness into a realm yet to be known.&nbsp;

Peace from "The Waste Land" and other realms

<h4>N.S. NAGARAJA introduces the methods and practices of Brighter Minds, which help children develop cognitive and intuitive abilities and confidence. It is a difference approach to education that opens the heart.&nbsp;</h4><hr>&nbsp;<h4 style="text-align:center;">The capacity to learn is a gift; the ability to learn is a skill; the willingness to learn is a choice. –Brian Herbert</h4><hr>Can we improve all three? How much of learning is predetermined and how much can be molded? What really goes on in the brain when we are learning something? Do we have tools and methods to continually enhance learning effectiveness and experience?We have been exploring these questions at Brighter Minds. Recent advances in the field of neurosciences, particularly in brain neuroplasticity, suggest that learning is continuously possible. The process of learning is an outcome of the connections and re-connections among the 80 billion neurons that make up the human brain, with each cell having a potential to make several thousand connections with other cells.Learning in a way is directly proportional to the number of connections possible in a person’s brain. Scientists have observed that the connections start happening soon after birth. Initially they happen at the rapid pace of 2 million connections per second, so that by the age of two the brain has made over a trillion connections. After that the connections start pruning, particularly those that are not used, and by the age of 12 years 50% of connections are lost. So the exposure that the child has between the ages of 2 and 12 decides how much of the brain stays wired. And this determines the extent of learning that is possible.It also tells us that this age group needs attention. Recent evidence indicates that appropriate tools and training in a conducive environment can stimulate neuroplasticity in the brains during this age and beyond.Inspired by the vision of creating a brighter world for tomorrow and taking cues from the latest advances in neurosciences, the Brighter Minds team developed an innovative cognitive training program for children. Its mission is to inspire and equip every child with ways to enhance cognitive functioning so as to achieve personal excellence and instil self-confidence.The initial research not only helped to design the ongoing product and program, but also showed encouraging results. Parents of the children who participated reported improved focus, comprehension and memory, emotional stability, self-confidence, empathy and calmness among their children. The program not only enriches the intelligence quotient (IQ), but also the emotional quotient (EQ) as well, which is recognized as a vital element to effectively problem solve in today’s world.Initiated in India, the program is now present in 12 countries across Asia, the Americas, Europe, Oceania and Africa. Additional research is being done to understand the long term impact of the program.For more information, visit www.brighterminds.org.&nbsp;<hr>References:Eagleman, D. 2015. The Brain: The Story of You, Pantheon, USA. Goleman, D. 1995. Emotional Intelligence: Why It Can Matter More Than IQ, Bantam, USA. Shichida, M. 2009. Children Can Change Through Right Brain Education, Shichida Educational Institute, Japan.<hr>

Enhancing learning effectiveness: the Brighter Minds experience

<hr><h4>NS NAGARAJA looks at the great social structures of governance throughout human history and proposes a new one for the 21st century.</h4>&nbsp;There is a large group of rationalists who reject spirituality because for them there is no proof of God or the soul or even consciousness. This apparent lack of evidence is robbing many of the possibility to explore meditation.Here it pays to examine another perspective. For a very long time, monarchs ruled and managed societies around the world. The monarchic system favored the rich and powerful ones, but the common people suffered. This led to new thinking and philosophies of how to organize and govern the state. Some people disliked the idea of the individual owning resources, and they proposed a new theory of social organization which allowed all the resources and properties to be owned by the community. The community members could contribute and receive according to the need and, sometimes, ability. This theory of communism was a promise of better life.In the beginning I don’t think any of these social models were created taking into consideration the economic value and the overall impact on geo-political factors. Instead, those who were suffering, with hope, accepted and tried each new model, which was given a chance by all. Similar is the case with the theory of democracy, socialism and capitalism. We as a human society have strived to improve our lives by trying various social theories and models without having any empirical proof of their implications.Let’s look at science. It is full of theories, which generally come first, and the experiments come later. The models evolve. We test them. Some survive and some go away. All are given an opportunity to be proven.Now take spirituality as a theory, which proposes to improve the social organization by improving the organization of individual mind. It proposes that through meditation it is possible to expand awareness and consciousness to make the individual mind purer and wiser. A meditative mind and contemplative life can help us to evolve our personality and bring peace and joy in life, hence creating a better society. As we fix the inner, the external will change for the good.It is such a simple idea to try out – spirituality as a way of inner governance. We have tried communism, democracy, socialism and capitalism. We have given a chance to consumerism. We are explorers. It is time we change our thinking fundamentally and explore the spiritual movement, which is the inner movement.<hr><h4 style="text-align:center;">We can change the world by changing our self – is that not a reasonable argument ?</h4><hr>The practice of meditation assisted by Transmission helps in evolution of the self, infinitely by:– Organizing and purifying the mind – Increasing awareness beyond the senses – Expanding consciousnessThe outcome is:– A calmer mind – Enhanced discrimination and decision-making ability – Positive attitude and joyous approach to life – Development of wisdom – Development of perception towards the real nature of self and universeHow to implement this approach:Step 1: Learn meditation along with willing family members with a scientific bent of mind Step 2: Observe and record changes in yourself for a period of 6 months or a year Step 3: While you learn and change, share with others Step 4: Record for yourself the changesThis spiritual movement not only has a simple theory but also an utterly simple approach of implementation and practice. The world as a whole is one large being made up of smaller beings. When the part changes, the whole also changes. We can change the world by changing our self – is that not a reasonable argument ? Let us give it a shot wholeheartedly.&nbsp;&nbsp;

A new social theory

<h3 style="text-align:center;">An Introduction</h3><h4>A new series explores the deeper principles of spiritual practice, showing how a seeker moves beyond a surface-level approach toward spiritual growth and <a href="https://heartfulness.org/magazine/a-users-guide-to-living-part-5">inner transformation</a>.</h4><h4>BY N.S. NAGARAJA AND JOSHUA POLLOCK</h4>A spiritual path is, at its heart, a response to a practical problem: how is the soul to be elevated beyond its present condition? Some paths understand this elevation as an entrance into divine realms after death; others, like the Heartfulness way, understand the journey as unfolding over the course of one’s life. In either case, the path gives form to aspiration through a method—prayer, meditation, contemplative practice, or another discipline. Yet at the heart of any such method are underlying principles—universal in nature—that determine how deeply the method can work. To engage any method deeply and with understanding is to begin engaging these principles.A method gives <a href="https://heartfulness.org/magazine/simplify-your-life">spiritual practice</a> its form and direction: how we prepare, how we hold the body, what thought we hold or intention we offer, how we relate to what arises within, and the regularity with which we practice. These elements are essential. But a practitioner may observe them faithfully for years, and still the practice does not open to the depth of which it is capable. Does the limitation lie in the method itself? Frequently, it lies in the depth of our engagement with it. The spiritual principles at the heart of a method become fully alive only when we engage them with sensitivity and understanding. The method then becomes a dynamic catalyst for our transformation.Why must our participation go this deep? Because what we seek is not within the reach of body or mind alone. Body and mind influence one another in both directions, but each communicates only its own condition. A tense body can disturb the mind, and an agitated mind can unsettle the body. A collected mind can bring balance to the body. In each case, one part of our being impresses its own state upon another. But neither body nor mind can elevate itself beyond its own condition, much less confer the divine nature upon us. Only the Divine is able to confer its nature. The principles articulated in this series describe how a seeker becomes inwardly prepared for the Divine: as one’s practice is undertaken with greater sensitivity to these underlying principles, the seeker’s inner condition becomes increasingly receptive and inviting to the divine influence that alone transforms the being.This same truth applies when we seek to support another person’s spiritual journey. We do not transform another by personal will, thought, or effort alone. To help another in any real sense, we too must become inwardly aligned with the Divine, so that what moves through us is not merely our own intention, but the divine influence that transforms.These principles can be gathered under the acronym SACRED—Sankalpa, Attitude, Connection, REstlessness, and Discipline. Sankalpa is the subtle inner resolve by which thought and will are offered toward divine purpose, drawing forth the divine response that alone makes such offering effectual. Attitude, or bhava, is the seeker’s inner bearing toward the Divine, the guide, the method, and the work of transformation. Connection is the living link through which the seeker becomes joined with God. Restlessness is the sincere call of the heart, the raw longing for the Source that gives urgency to the whole endeavor. Discipline is repeated practice, sustained over time, through which we make ourselves available for the Divine to work in whatever way is needed.&nbsp;<figure class="image image_resized" style="width:75%;"><img src="https://cdn-prod-static.heartfulness.org/sacre_principles_practice2_78cd4fd283.webp" alt="sacre-principles-practice2.webp"></figure>&nbsp;Once, there was a gardener who tended a rose garden for many years. He followed every rule of gardening: watering at sunrise, pruning at precise angles, tending the soil with care. The garden was orderly. Yet the roses remained small, scentless, and pale, and the gardener could not understand why.Then, one day, a master gardener came to visit. He watched the gardener work for a while, then said, “The rose does not bloom for the shears. It blooms for the sun.” The gardener pondered these words for many years.One morning, it occurred to him that the life in the roses was the same life that moved in him, and a longing arose in him to experience that unity, and with it a wish for the roses: may they know it too. His hands were gentler now, and his listening more attentive; life meeting life in the early morning light.And so, his daily rounds continued, no longer as a gardener performing his work but as someone visiting old friends. The roses grew vibrant, their fragrance filling the garden.&nbsp;<figure class="image image_resized" style="width:75%;"><img src="https://cdn-prod-static.heartfulness.org/sacre_principles_practice3_f58e114d80.webp" alt="sacre-principles-practice3.webp"></figure>&nbsp;What was awakened within the gardener awakens in the seeker by the same path. Although this series will take the five principles one at a time, they do not act in isolation. Each will be easier to study separately, but in practice, they continually touch and modify one another. Their deeper relationship will become clearer as the series unfolds and will be gathered together in a final piece.The five principles are distinguishable at the surface and progressively indistinct at depth. They are like meridians on a globe: separate lines at the equator, converging as they near the pole, and at the pole, no longer five but one. The practitioner who refines any one of them deeply finds its boundaries dissolving into the others, until what was five becomes a single orientation of the whole being. This is the destination toward which all five lead, and into which any one of them, taken to its depth, opens.The series begins next month with sankalpa.<hr>FROM HEARTFULNESS INSTITUTEThe Heartfulness Institute is a global not-for-profit organization offering heart-based meditation practices for inner well-being and collective harmony. https://heartfulness.org/global/

The SACRED Principles of Practice

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

Sankalpa: The Method Within the Method 

<h4>The second article in the SACRED Principles of Practice series examines why sankalpa grows more potent as personal doership recedes, linking the subtlety of will to spiritual evolution.</h4><h4 style="text-align:justify;">BY N.S. NAGARAJA AND JOSHUA POLLOCK</h4>In Part One, we introduced sankalpa—the inner method of spiritual change. We form sankalpa inwardly, by gathering thought, intention, and will into a prayerful suggestion for change, while leaving its fulfillment to Divine Will. The individual does not manage the manner, timing, visible form, or scope of that fulfillment.Once formed, some sankalpas appear to manifest swiftly, with clear and visible impact, while others unfold gradually over time. In some cases, they bring about deep, lasting transformation; in others, they produce only temporary, surface-level change.It is easy to assume these variations are a simple matter of feasibility—after all, surface-level change seems easier to achieve than deep transformation. From the standpoint of divine power, however, feasibility is not the determining question. A sankalpa’s fulfillment, rather, depends largely on the subtlety with which it is formed and offered.To understand the subtlety of a sankalpa, let us first examine its opposite, which is forcefulness. Daaji emphasizes that we cannot create transformation by imposing our will, which he calls “a type of violence.” “What happens when you rely on force to produce change in another person?” he asks. “You only create resistance. Even if the person complies with your wishes, it is only on the surface. Your efforts have not produced true change. A far better approach is to elicit willing cooperation. You can politely request, ‘Please do this.’ Or, like Pujya Babuji [Ram Chandra of Shahjahanpur], you can be quite indirect about it, and say, ‘It would be wonderful if this thing were to be done.’ That approach creates even fewer ripples. The subtlest approach, however, is to say not a word, but instead, to prayerfully and silently submit, ‘may it happen like this.’ Forming such a subtle will—and then prayerfully submitting that subtle will to the Lord, devoid of all attachment and insistence—is by far the most potent type of suggestion.”1This silent, prayerful submission is the beginning of sankalpa in its true sense. From there, Babuji described three degrees of subtlety within sankalpa: subtle, subtler, and subtlest. &nbsp;If a sankalpa is subtler, the result does not take long; if it is subtlest,2 the result is immediate.The subtlety of sankalpa depends on the condition of the one who forms it. As a person’s condition becomes more subtle, their sankalpa becomes more subtle, and its effect becomes more potent.Indian thought describes the gunas (sattva, rajas, and tamas), which are the essential conditions through which nature expresses itself. These gunas serve as useful reference points for understanding the variations in our inner condition. A subtle inner condition may be understood as sattvik, while grosser conditions may be rajasic or tamasic. The effective formation of sankalpa depends on a subtle, sattvik condition. That is why, in Heartfulness, a new seeker receives the support of a trainer, who helps create the inner conditions in which subtler states can gradually develop.&nbsp;A subtle condition can be recognized by many signs: resilience, inner lightness, contentment, peace, clarity, compassion, and courage, among other qualities. A grosser condition manifests as heavier states such as desire, restlessness, anger, fear, and confusion.Yet these are signs, not the root. At the root lies the presence or absence of the sense of self. Patanjali calls this asmita, the feeling of “I-am-ness,” commonly described as ego. When this same sense of self appears in relation to action as the feeling that “I am the doer,” it is called ahankara, the sense of “I do” or “I make.” Hence, egoism does not simply mean vanity or pride. Rather, it is the inner claim of authorship: “I am doing this. I am the one acting. I am the one producing the result.”&nbsp;<figure class="image image_resized" style="width:75%;"><img src="https://cdn-prod-static.heartfulness.org/andrei_castanha_23_S1_NK_0_EU_Vk_unsplash_eb41dae623.webp" alt="andrei-castanha-23S1NK0EUVk-unsplash.webp"></figure>&nbsp;<hr><h4 style="text-align:center;">The subtlety of sankalpa depends on the condition of the one who forms it. As a person’s condition becomes more subtle, their sankalpa becomes more subtle, and its effect becomes more potent.</h4><hr>&nbsp;Babuji describes a series of stages of egoism through which we progress on the spiritual path.3 In the cruder stages, a person feels that their body is the doer. One’s attention remains fixed at the physical level, not seeing beyond the body as the agent of action.As the condition becomes finer, the sense of agency shifts inward. The person may now feel that the soul, the mind, God, the guru, or some other inward agency is the doer, while the body is only an instrument. The idea of the physical body as the doer has receded, but the idea of a doer still remains. This marks the beginning of subtlety.A further refinement comes when even this idea of agency begins to disappear. Work is being done, but the person no longer feels that it is being done by the body, the mind, or any other identifiable agent. As a result, the questions “Who is doing?” and “Through what agency?” do not arise.At the subtlest stage, even the awareness that work is being done disappears. Action continues as needed, but there is no idea of the action before, during, or afterward.To illustrate this subtlest stage, Babuji gives the example of a sleeping person bitten by an insect. Their hand automatically goes to that part of the body and scratches it as needed. Yet the person remains asleep. They have no idea of the action, whether before, during, or afterward, and when they wake, they do not remember it. Babuji calls this “the sleeping state in the waking condition”: one goes on doing everything as circumstances demand, without any idea of the work or its doer.4In such a condition, the person functions as an instrument of Nature, and divine work proceeds through them automatically. Such action is not mechanical or unconscious in the ordinary sense; rather, it is free from the self-conscious doer. In this condition, sankalpa reaches its subtlest state, and its potency is absolute.Seen in this light, Babuji’s three degrees of sankalpa—subtle, subtler, and subtlest—become easier to distinguish.&nbsp;<hr><h4 style="text-align:center;">A subtle condition can be recognized by many signs: resilience, inner lightness, contentment, peace, clarity, compassion, and courage, among many others. A grosser condition manifests as heavier states such as desire, restlessness, anger, fear, and confusion.</h4><hr>&nbsp;A subtle sankalpa is formed and offered with conscious deliberation. The conscious self remains present in the act, and a feeling remains that “I am offering this sankalpa.” This presence of self lends what Babuji calls “slight weight” to the sankalpa.5 In addition, the involvement of the self creates a risk that the sankalpa may be fabricated by the intellect or arise from imagination [vikalpa] rather than from a true perception of need.In vikalpa, the mind forms an image, idea, or possibility of its own creation. In pratibha, however, spontaneous visionary insight descends from the superconscious, without the involvement of discursive thought. When forming a subtler sankalpa, one tends to perceive the result as already real, though in potential or seed form. The situation is comparable to a sculptor who views a block of stone and sees the form of a statue already present within it. The statue is not yet outwardly manifest, but to the sculptor’s eye it is already there, waiting only to be revealed.Pratibha is not the mind inventing a result, but a direct perception of what is already present in potential. Sankhya philosophy expresses this through the principle that the effect is already present in the cause, as oil is present in the seed before it is pressed. Pressing does not create the oil; it reveals what the seed already contains. In the same way, sankalpa does not imagine a result and then try to make that real. Instead, it perceives what is latent, and through that seeing, allows it to reveal itself.Even before we have developed the capacity of pratibha, we follow the same principle when offering a sankalpa, forming the thought that “the work has already been done”—that is, treating the result as already present in seed form.6 Initially, this is held as an attitude; later, it begins to appear as perception.&nbsp;<figure class="image image_resized" style="width:75%;"><img src="https://cdn-prod-static.heartfulness.org/zoha_gohar_6_Jaf5n_C_Qcws_unsplash_c681d44464.webp" alt="zoha-gohar-6Jaf5nCQcws-unsplash.webp"></figure>&nbsp;However, perception is not the same as manifestation. The movement from potential toward expression belongs to bhavana, the yogic capacity by which contemplation calls a thing into existence. The individual remains a mere witness to what is present in potential. And in that witnessing, the potential begins to express itself.At the subtlest level, even witnessing falls away. The person is not standing apart, seeing the potential and allowing it to manifest. As in Babuji’s example of the sleeping state in the waking condition, action arises without the idea of action before, during, or afterward. At this level, sankalpa is automatic—divine work proceeding efficiently through a prepared instrument, without any involvement of the mind or intellect.The fundamental difference among these three levels lies in how much the self remains involved. In the subtle sankalpa, the self formulates, thereby limiting the result. In the subtler sankalpa, the self witnesses, and the result is less impeded by the self’s activity. In the subtlest sankalpa, the witness dissolves, and the work proceeds automatically and unhindered.This relation between subtlety and selfhood also clarifies why sankalpa cannot be misused for self-interested goals. Selfishness belongs to the self—the sense of “I” and “mine” that gives rise to fear and desire. Such motives may have psychological force, but they lack the subtlety that gives sankalpa its potency. This forms a natural protection against misuse: a selfish sankalpa lacks subtlety and therefore loses potency. As the self-conscious doer recedes, so does the basis for selfish motive. At the subtlest level, where divine work flows unencumbered, a selfish sankalpa cannot arise.As we explored in Part One, sankalpa is the inner method by which thought and intention are gathered into a single prayerful suggestion and consigned to Divine Will. In doing so, the individual uses thought and intention to transcend dependence on both. &nbsp;<hr><h4 style="text-align:center;">In the subtle sankalpa, the self formulates, thereby limiting the result. In the subtler sankalpa, the self witnesses, and the result is less impeded by the self’s activity. In the subtlest sankalpa,&nbsp; the witness dissolves, and the work proceeds&nbsp; automatically and unhindered.</h4><hr>&nbsp;This raises a deeper question. If <a href="https://heartfulness.org/magazine/sankalpa-and-the-power-of-subtlety" target="_blank" rel="noopener noreferrer">spiritual evolution</a> ultimately leads to a condition in which the self-conscious doer has dissolved and divine work proceeds without personal involvement, what remains for the human being to contribute? Babuji answers:&nbsp;“I may also bring to light another mystery. We have been saying out of devotion that there is providence in the fall of a sparrow and not a leaf trembles without the Divine Will. And that is a fact too. But if I say that God too does not move without the will of his devotee, I do not know what the wiseacres of saints might think of me. But that is a fact beyond doubt, and a fact must be declared in order to reveal reality.”7Babuji’s words leave us with an apparent paradox: even as personal doership dissolves, the devotee’s will remains essential.The final part of this series will return to the practical method and applications of sankalpa. But is sankalpa truly a method at all? That question will lead us beyond technique, toward the mind’s higher function.<hr><h4 style="text-align:justify;">FROM HEARTFULNESS INSTITUTE</h4>The Heartfulness Institute is a global not-for-profit offering heart-based meditation, a yogic practice for <a href="https://heartfulness.org/magazine/what-is-spirituality" target="_blank" rel="noopener noreferrer">inner well-being</a> and collective harmony.<a href="heartfulness.org/global/" target="_blank" rel="noopener noreferrer">heartfulness.org/global/</a><hr>&nbsp;1 Kamlesh Patel (Daaji), “Invoke the Highest,” message on the occasion of the 148th birth anniversary of Lalaji Maharaj, Daaji.org,&nbsp; daaji.org/daaji-messages/invoke-the-highest.2 Parthasarathi Rajagopalachari, What is Sahaj Marg? A Preceptor’s Guide, Vol. II, First Electronic Edition (Shri Ram Chandra Mission, 2005), 29–30.3 Ram Chandra, “Central Region,” in Efficacy of Raja Yoga in the Light of Sahaj Marg, in Complete Works of Ram Chandra, Vol. I, 5th reprint (Chennai: Shri Ram Chandra Mission / Spiritual Hierarchy Publication Trust, 2009), 153–155.4 Ram Chandra, “Central Region,” 154–155.5 Rajagopalachari, Preceptor’s Guide, Vol. II, 31.6 Rajagopalachari, Preceptor’s Guide, Vol. II, 52.7 Ram Chandra, “The Final State,” in Towards Infinity, in Complete Works of Ram Chandra, Vol. I, 5th reprint (Chennai: Shri Ram Chandra Mission / Spiritual Hierarchy Publication Trust, 2009), 276. &nbsp;

Sankalpa and the power of subtlety

<h4>How sankalpa becomes a natural mode of thought and aligns our actions with Nature’s work of transformation.</h4><h4>BY N.S. NAGARAJA AND JOSHUA POLLOCK</h4>In this article, the third and final part of our series on sankalpa, we review the method of forming sankalpa, look at some of its applications, and finally suggest that sankalpa is not really a method at all, but an action of Nature to bring forth change—an action in which we are mere participants.Activity always brings about change of one kind or another. By our actions we impact the world around us. We move our limbs and communicate through speech. We believe the mind's role is to control the body's actions. The mind does not act directly on the world, but indirectly, via the body. Even to interact with another mind, it must first activate the body it controls to produce effects upon the other person’s senses to reach that person’s mind. Mind, then, requires a bodily vehicle to effect any change on its behalf.The entire working of sankalpa contradicts this commonly held notion. After all, sankalpa creates change directly, without depending on a body to carry it out. It is, therefore, a highly efficient means of producing work.The practices of Heartfulness, including meditation, cleaning, and prayer, all turn on this principle of sankalpa.At the beginning of meditation, we silently suggest to ourselves that the source of light within the heart is drawing us inward. This, of course, is a sankalpa.The cleaning is a little more complex because it involves a few sankalpas, offered in a particular order. The first sankalpa is the suggestion that all impurities and complexities are leaving from the back side of our bodies as smoke or vapor. The second sankalpa is the suggestion that the process is intensifying and accelerating. Third, we suggest that a current of divine energy is entering into our hearts and illuminating every particle of our system. Finally, we suggest that we are now pure and simple, and that the cleaning has been completed effectively.Similarly, the bedtime prayer consists of three sankalpas—one for every line. That is why we cannot rush through the prayer. If it consisted of mere words, perhaps then we could complete it quickly and be satisfied. But since it is constructed from three sankalpas, we hold on to each one for some time—long enough for its effect to blossom within us and for us to observe how our condition changes.Sankalpa is also the method we use to stay spiritually connected between these three practices. When, as advised by Daaji, we suggest in the midst of our daily activities that “everything surrounding us is drenched or absorbed in divine remembrance, godly remembrance—the trees, the sky, the birds, persons, the ceiling, the fan, the floor and every particle around us is absorbed in godly remembrance,” we are again taking the help of sankalpa.&nbsp;<figure class="image image_resized" style="width:75%;"><img src="https://cdn-prod-static.heartfulness.org/pexels_shutter_speed_20755834_e87a6720db.webp" alt="pexels-shutter-speed-20755834.webp"></figure>&nbsp;When the Master (or a trainer) transmits to us, the Transmission is triggered by sankalpa. The person transmitting forms a sankalpa that pranahuti [Yogic Transmission] is flowing. Depending on the capacity of the mind forming that sankalpa, Transmission can occur.Sankalpa is therefore the key that unlocks every spiritual condition and the catalyst behind every transformation. That is why, in the first part of this series, we called it “the method within the method.” So, let us review the method:Sankalpa can be formed for our own inner development or for another’s; the principle of formation is the same. As an example, we may offer the simple suggestion, “May love develop in this person’s heart.” The words give shape to the suggestion, and the heart offers it prayerfully.&nbsp;After offering a sankalpa to God, we should remain sensitive to the heart’s response. At times, the sankalpa we have formed may not feel quite right, or the heart may feel pulled toward a different suggestion. In such cases, we should follow the heart. The first sankalpa may have reflected our own limited perspective, while the heart receives a hint from above that the work needs to proceed in another direction… remain open to such correction. When this happens, it is perfectly all right to revise the sankalpa and offer it to God.Once we form the sankalpa, we then continue to rest our attention upon it… It means patiently waiting for the intended effect to emerge. In forming the sankalpa, we knocked upon the door. Now we wait for an answer. We do not keep knocking by repeating the words like a mantra, forcing a visualization, or mentally checking for progress. Patient waiting means remaining receptive until the intended effect becomes perceptible. At first, nothing may be felt. Still, the heart remains open and receptive. We simply wait.If our attention drifts, we do not form the sankalpa again and again. The sankalpa is already active. Instead, we simply reconnect with it at the level of feeling, with the heart, and resume our patient waiting. Gradually, the intended effect takes form, and we begin to sense the effect. Sankalpa can now be understood in practical terms: a suggestion formed, offered prayerfully, and held through patient waiting.&nbsp;<hr><h4 style="text-align:center;">When, as advised by Daaji, we suggest in the midst of&nbsp; our daily activities that “everything surrounding us is drenched or absorbed in divine remembrance, godly remembrance— the trees, the sky, the birds, persons,&nbsp; the ceiling, the fan, the floor and every particle around us&nbsp; is absorbed in godly remembrance,”&nbsp; we are again taking the help of sankalpa.</h4><hr>We can picture the working of sankalpa as the growth of a seed. The field is citta, the heart-mind. Clear, open, and receptive, it is like fertile soil. Into this field we sow the seed of sankalpa: the intended condition held in potential, waiting to take form. Practicing Heartfulness cleaning helps keep this soil from becoming crowded with unwanted seeds of intention—the samskaras [impressions].Taking interest in the sankalpa directs our attention toward the seed. As interest intensifies, it develops into dharana [concentration], forming a steady channel of attention toward the sankalpa. Meditation develops our capacity to form and sustain this channel.Through this channel, our attention concentrates prana [divine energy] upon the seed. Prana activates and nourishes the seed, and gradually the sankalpa germinates and its intended effect becomes perceptible. The connection established through prayer facilitates the invocation of divine support in the form of prana.&nbsp;<figure class="image image_resized" style="width:75%;"><img src="https://cdn-prod-static.heartfulness.org/sankalpa3_mind_function_445d432fc9.webp" alt="sankalpa3_mind-function.webp"></figure>&nbsp;Though we speak of sankalpa as a technique to be performed, as a method to be mastered, it is truly a disposition of mind. As we regulate the mind through meditative practice, we naturally become comfortable with the quality of thought that is used in sankalpa. This quality is unique, as it involves a particular kind of focused attention that is relaxed and nearly effortless. These are qualities of a meditative mind. And for a meditative mind, sankalpa becomes a natural mode of thought. Hence, the meditative mind becomes useful for special kinds of work.Do you remember from Part I that the prefix san means “with”? This prefix indicates that two forces are in action. It is a joining of our will to the Divine Will and our thought to the Cosmic Mind, and a surrender of our action to divine action. Ultimately, the technique of sankalpa is an aspect of Nature’s work that involves our participation.In our everyday experience, it may seem that the mind belongs to us alone and is for us alone. But a human mind, regulated through steady practice and oriented toward the highest, divine principle, becomes transformed. No longer a merely personal instrument, it becomes an unfailing tool of Nature. Nature’s impulses descend, spontaneously and unimpeded, into the receptive heart, taking shape as sankalpas and blossoming in natural fulfillment.Within this grand dynamic of Nature, forming a sankalpa is our small yet critical part to play. It is a simple offering, a duty, and perhaps, a human privilege. The main point, though, is that sankalpa is natural to us. It is innate. Yes, we may struggle with sankalpa at first. And this is to be expected. We are not accustomed to using the mind that way.Furthermore, the mind has been misdirected, mistrained, and overindulged, day after day and year after year. But with even a little practice, it soon clicks. It just happens, like a baby who suddenly knows how to roll over. We soon begin to discover the mind’s natural, higher function: a universal agent of action and change. A new journey unfolds, and we gradually find our footing on the path to our deepest purpose.<hr>FROM HEARTFULNESS INSTITUTEThe Heartfulness Institute is a global not-for-profit offering heart-based meditation, a yogic practice for inner well-being and collective harmony.heartfulness.org/global<img src="https://cdn-prod-static.heartfulness.org/Heartfulness_org_9dbc09f4bc.jpg" alt="Heartfulness.org.jpg">

Sankalpa: the mind’s higher function

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Oprah Winfrey

Challenges

Wounds to wisdom

Becoming a mother

Oscar Wilde

A lifelong romance

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Osho

Truth

<h4>Enjoy these profound truths about simplicity from SWAMI VIVEKANANDA, DAAJI, OSHO and BABUJI.&nbsp;</h4>The greatest truths are the simplest things in the world, simple as your own existence.The greatness of a teacher consists in the simplicity of his language.Oh, to live even for a day in the full light of freedom, to breathe the free air of simplicity! Is not that the highest purity?—Swami Vivekananda<hr><img src="https://cdn-prod-static.heartfulness.org/simplicity2_b06e3a3ccc.jpg?updated_at=2023-04-05T14:55:22.361Z">Sitting for that first meditation session was the most amazing experience I had ever had in my life – it was so profound and proved to me that this system was right for me. I thought, “If a trainer of the system can transmit like this, imagine what the Guide can do!”His name was Ram Chandra and he came from Shahjahanpur – and now I was longing to meet him. But I had to wait. I could only visit him during my college vacation almost a year later in 1977. When I reached Shahjahanpur, I found him to be a loving, simple, genuine, down-to-earth person. His utter simplicity amazed me. Just looking at him made me wonder how there could be such purity in a person, such simplicity. His whole being radiated love. And I could feel the Transmission flowing through him all the time. There was never a dull moment, even when he was silent, which he was most of the time. There was always inner communion, and I was busy inside feeling his presence. That was the beginning of my journey with my Guide.—Daaji<hr><img src="https://cdn-prod-static.heartfulness.org/simplicity3_8fa70ee14a.jpg?updated_at=2023-04-05T14:55:56.408Z">If you are simple you will be able to observe yourself. A complex man cannot observe himself because he is so divided. He has so many things around him: so many desires, so many thoughts, and so many problems arising out of these desires and thoughts. He is continuously in a crowd. It is difficult to attain to self study. Only an austere man eats, sleeps, loves, and that is all. He has ample time and ample energy left to observe, just to be, just to sit and look. And he is so happy. … Things are so simple that he can do them easily. And simple things have a quality that even while doing them you can study yourself. Complex things are too much for the mind. It gets too involved and fragmentary, and self study becomes impossible. … You never have enough energy. And without energy there is no possibility of being aware. At the point of low energy, low level energy, you cannot be aware; overflowing energy is needed. An austere man has so much energy left – what to do with this energy? … You are sitting silently; the energy moves to the subtlest layers – it goes higher and higher, it goes on accumulating, it becomes a pinnacle, a pillar of energy. You can study yourself now. Even the subtlest nuances of your thoughts, emotions, feelings, you can watch.—Osho<hr><img src="https://cdn-prod-static.heartfulness.org/simplicity4_d717ea4018.jpg?updated_at=2023-04-05T14:56:26.650Z">Simplicity is the very essence of Nature. It is the reflection of that which existed in the Absolute in a latent state. It promotes growth. It can be aptly described as the quintessence of the Ultimate. This is in fact the life-substance of Nature.—Ram Chandra of Shahjahanpur

The free air of simplicity

Ovid

Habits change into character

Krishna is an innovator and educator, with more than thirty years of experience in designing, producing and marketing innovative products and services. He is known for his management of the design and construction of houses and ashrams in various parts of India. He is also the Chairman of the Lalaji Memorial Omega International School in Chennai.

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P.R Krishna

P.R.KRISHNA shares his observations on the background chatter in the mind, the quantum field of realities we create for ourselves, and what is beyond both in the realm of pure universal consciousness.&nbsp;<hr>&nbsp;Recently, while sitting in meditation I was troubled because of some events that had taken place. As a result, it was difficult to center myself and go deep into meditation. I tried to apply my will to control the flow of thoughts and after a while my mind became more or less still. Even after this, though, I observed that a sort of background chatter persisted. It was not very strong, but it was noticeable.I thought about why it was there, and it occurred to me that this background chatter is like the background radio waves that are prevalent throughout the universe. All of us know of SETI, the search for extraterrestrial intelligence.The scientists at SETI listen to and filter radio waves that form the background chatter of the universe. They apply algorithms to see if any of these waves are intelligible. The theory is that if they have a coherent structure then there is a good probability that someone with intelligence is out there trying to communicate with us.The other idea of relevance is that of the quantum field of physics. The quantum field is the field of un-manifested probability. Physicists tell us that as observers we cause certain realities to manifest from out of the vast sea of probabilities that exists, just by the mere fact of observing them. This is the essence of the Special Theory of Relativity proposed by Einstein.What is this quantum field? Think of it as a wok full of oil. A cook tests the oil’s heat by sprinkling a few drops of water on it. If the oil is hot enough, the water droplets make a loud spluttering noise and dance on the surface of the oil as soon as they hit the surface. The quantum field is similar. In the beginning, before we have regulated and trained our minds through meditation and rid our minds of the unnecessary complexities that exist, the surface of the&nbsp;oil is covered with a scum made up of our samskaras (complexities). Thus, every time we observe the quantum field of probable realities for the future, we see stuff that is from our past. This is visible to us because it is what we have created and therefore what we see.<hr>What is the nature of this background chatter? I have observed that this chatter is our baggage, largely composed of our samskaras, which determine our desires and attitudes and beliefs.<hr>We create our own reality and our own future. We observe what we want to see with our colored vision, and think that there is no other reality other than the one we create for ourselves, without even being aware we are doing so.Until we are ready to accept that our reality is not the real one, there can be no change in us nor in the world around us. At the beginning of a spiritual journey our consciousness is very narrow, so our field of view is limited and often very negative as well. In a sense, we are running our own version of SETI every day, trying to make sense of our personal background chatter. The problem is that our algorithm is governed by our state of being, often full of desires, fears and insecurities, all compounded by our attitudes and beliefs.This is the best and most important reason for ‘positive thinking’. If we continue to conjure up doomsday scenarios from the quantum field, they will manifest, simply because we cause them to manifest.This is also the philosophy behind the importance of prayer and positive suggestion.The will, I believe, is the instrument that we use to pick one un-manifested probability from out of the vast field of such probabilities. This is why in a spiritual practice we stress the development of the will so much.Now, the question is: What is the nature of this background chatter? I have observed that this chatter is our baggage, largely composed of our samskaras, which determine our desires and attitudes and beliefs.When we do a serious spiritual practice, we are trying to alter the very nature of our personal quantum field, to rid it of all the accumulated fears and desires and insecurities. By cleaning the heart and mind regularly, we change the nature of the field as it becomes purified.When we receive Yogic Transmission from a Guru of caliber, the very nature of the field is changed over time. In this way our attempts at changing ourselves from the inside are reinforced. These two processes go hand in hand: Yogic Transmission changes us and we change ourselves, until we become a very different person from the one who started the process. Our view of the quantum field now is significantly different from the old view, since we have changed. Therefore, the reality that we now create for ourselves is very different from the ones of the past. The very nature of the field of probabilities has changed. At this stage, the background chatter is still there, but it is muted to a faint shadow, even though it still has the capacity to disturb!I believe that this is the real transformation that takes place as we evolve. We exchange our lower level quantum field, composed of all the dross and grossness of our past, and replace it gradually with a quantum field that is upward-looking, light and devoid of negativity; in a sense, more spiritual.Then there is an even more profound change. The very nature of the field changes from one that is personal and narrow to one that is universal: our entire outlook changes. All our fears, desires, insecurities and ambitions of the past are replaced by a more aspirational outlook, one that is now asking the real question, “How do I reach the goal of life?”As we evolve, we become less and less concerned with ourselves, and more and more concerned with others and how to help them. Our consciousness itself transforms over time to become more and more universal, subtle and spiritual. When our consciousness expands to a breadth where there is very little of us and almost all of it is concern for our fellow beings, then we approach what can be called ‘universal consciousness’.What is the role of the will in all of this? Our will is the tool that we use to interact with the quantum field. It is the instrument that we use to pick one probability out of the vast field, and to make that one probability manifest as our very own reality. The will is thus a slave to our nature and does our bidding.If we are full of desires and fears and ambition, the will acts in a certain manner. As we change, the very nature of will changes also.The ego plays a very large role in the way in which we use our willpower, as it controls the way in which we transform intent into action. When the ego is sublimated and refined, intent is translated into action that is towards our spiritual progress. When we think with the heart and not with the mind, the ego is regulated and this results in correct action. This is why, when in doubt, it is better to ask the heart and not the mind. The voice of the conscience is the voice of the heart.<hr>When our consciousness expands to a breadth where there is very little of us and almost all of it is concern for our fellow beings, then we approach what can be called ‘universal consciousness’.<hr>As we evolve and become less egoistic, we are less concerned with the results of our actions and more concerned with doing our best, leaving the result up to God. The more we learn to do this, the more the will becomes pure, until we reach a stage when our will is almost divine. Man’s will is coloured by all the stuff that rules man, whereas God’s will does what needs to be done to restore balance, and is not clouded by human frailty.So, we can do away with the background chatter if we:<ul><li style="text-align:justify;">Clean the heart and mind and meditate regularly so that the very nature of the quantum field changes over time,</li><li style="text-align:justify;">Learn to sublimate the ego through changing our nature, replacing ambition with aspiration and controlling our desires and fears and insecurities,</li><li style="text-align:justify;">Allow the will to become pure, so that it becomes a wonderful instrument, capable of creating awe and growth. Why is it important to eliminate background chatter from our lives?</li></ul>All of us know that in order to think and act efficiently and effectively we need silence. Chatter prevents clear thinking and confuses us, so that we are not able to choose wisely. When there is silence, we are able to think and act with clarity. We can also see God’s creation in all its wonder. We marvel at it, and aspire to become one with it.I have always gone into some sort of retreat when I am stressed or disturbed. This helps me to center myself and regain touch with my core. It produces the peace and quiet that is essential for a spiritual life.<hr><h4 style="text-align:center;">Article by P.R.KRISHNA</h4><hr>

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