Raja Yoga, Message 15
Useful Hints for Concentration
The vital point in concentration is to bring the mind to the same point or object again and again, by limiting its movements to a small circle in the beginning. That is the main aim. (A time will come when the mind will stick to one point alone. This is the fruit of your constant and protracted practice. The joy will be indescribable.)
For instance if you think of a rose, have all sorts of thoughts connected with the rose only. You can think of different kinds of roses that are grown in different parts of the world. You can think of various preparations that are made out of roses and their uses, etc. When you concentrate on a chair, it really means getting full and detailed knowledge of the chair — its different parts; the particular wood out of which it is manufactured (such as devadaru, rosewood, etc.); its workmanship, durability and cost price; the degree of comfort it gives for the back, arms etc.; whether the parts can be detached and fixed again; whether it is manufactured on modern lines and made bug-proof; what sort of varnish or polish is used to make it durable, etc. Bring all thoughts connected with the chair and dwell on these ideas. Do not allow any other thought connected with another object to enter the mind.
There should be one line of thought, one continuity of thought like the steady flow of oil from one vessel to another vessel or the continuous sound of a church bell.
You can gradually reduce the number of ideas and come to one idea of one subject. When this one idea also dies you get the super-conscious state or samadhi. When there is one idea it is called savikalpa samadhi, which is a lower stage. When this one idea also dies out and when there is not even a single idea, the mind becomes blank or void.
There is mental vacuity. This is the stage of thoughtlessness described by Patanjali Maharishi in his raja yoga philosophy. You will have to rise above this blank vritti also and identify yourself with the Supreme Purusha or God, the silent witness of the mind who gives power and light to the mind. Then and then alone can you reach the highest goal of life.
Too much physical exertion, too much talking, too much eating, too much mixing with undesirable persons and too much walking will cause distraction of mind. Those who practise concentration must abandon these things. Whatever work you do, do it with perfect concentration. Never leave the work without finishing it completely.
Just as you take physical exercises and play games such as tennis and cricket in order to maintain physical health, you will have to maintain mental health also, by taking sattvic food, mental recreation of an innocent and harmless nature, change of thought, relaxation of mind by entertaining good, ennobling and sublime thoughts and by cultivating the habit of cheerfulness.
If you find it difficult to concentrate your mind within a room, go outside and sit in an open place or terrace, by the side of a river or in a quiet corner of a garden. You will have good concentration.
Remove the restlessness (rajas) and inertia (tamas) that envelop the purity (sattva) of the mind by pranayama, japa, enquiry into the nature of God and devotion. When it is freed from restlessness and inertia it will guide you. It will be your guru. Then the mind becomes fit for concentration.
Know that you are progressing in yoga and that purity is increasing when you are always cheerful, when the mind is even and concentrated.
If you want to increase your power of concentration you will have to reduce your worldly activities. You will have to observe the vow of silence every day for two hours or more. Then you will have more concentration and a richer inner life.
You should have real and intense thirst for God-realisation, then all obstacles will be obviated. Concentration will be quite easy for you then. Mere emotional bubbling for the time being out of sheer curiosity or for attaining psychic powers cannot bring any tangible results.
Train the mind in concentration on various objects, gross and subtle, and of various sizes — small, medium and big.
In course of time a strong habit of concentration will be formed. The moment you sit for concentration the mood will come at once, quite easily. When you read a book you must read it with concentration. There is no use skipping over the pages in a hurried manner. Read one page in the Bhagavad Gita. Close the book. Concentrate on what you have read. Find parallel lines in the Mahabharata, Upanishads and Bhagavatam. Compare and contrast.
It will be very difficult to fix the mind on one thought in the beginning. Diminish the number of thoughts. Try to have the thought fixed on one subject.
Concentration will increase by lessening the number of thoughts. Certainly it is an uphill work to reduce the number of thoughts. In the beginning it will tax you much. The task will be very unpleasant. But later on you will rejoice, as you will get immense strength of mind and internal peace by reduction of thoughts. Armed with patience, perseverance, vigilance, fiery determination and iron will you can crush the thoughts easily just as you crush a lemon or orange with ease. After crushing them it will be easy for you to root them out. Mere crushing or suppression will not suffice. There may again be resurrection of thoughts. They should be totally eradicated, just as a loose tooth is rooted out.
So long as one's thoughts are not thoroughly destroyed through persistent practice, one should be ever concentrating his mind on one truth at a time. Through such unremitting practice, one-pointedness will accrue to the mind and instantly all the hosts of thoughts will vanish. When concentration is deep and intense, none of the senses can operate.
Be cheerful and happy. Away with depression and gloom. There is nothing more infectious than depression. A depressed and gloomy man can radiate only unpleasant and morbid vibrations all around, he cannot radiate joy, peace and love. Therefore never come out of your room if you are depressed and gloomy lest you should spread the contagion around you. Live only to be a blessing to others. Radiate joy, love and peace. Depression eats the very core of your being and havocs like a canker. It is verily a deadly plague.
If emotions disturb you during concentration, do not mind them. They will pass away soon. If you try to drive them you will have to tax your will force. Have an indifferent attitude. The vedantin uses the formula 'I don't care, get out; I am only a witness of the mental modifications,' to drive the emotions. The bhakta simply prays and help comes from God.
You will have to coax the mind in the beginning just as you coax children. Mind is also like an ignorant child. Speak to the mind: "O mind, why do you run after false, worthless, perishable objects? You will undergo countless sufferings. Look at Lord Krishna, the beauty of beauties. You will get everlasting happiness. Why do you run to hear worldly love songs? Hear the songs of the Lord. Hear the soul-stirring names of God. You will be elevated." The mind will gradually leave off its old vicious habits and get itself fixed at the lotus feet of the Lord.
A man whose mind is filled with passion and all sorts of fantastic desires can hardly concentrate on any object even for a second. His mind will be jumping like a baboon. Regulate and master the breath. Subdue the senses and fix the mind on any pleasing object. Associate ideas of holiness and purity with the object.
It is easier to fix the mind on a pleasing object such as jasmine flower, mango or orange, or a loving friend. It is difficult to fix the mind in the beginning on any object which it dislikes — such as faecal matter, a cobra, an enemy, an ugly face, etc. Practise concentration till the mind is well established in the object of concentration.
When the mind runs away from the object of concentration, bring it back again and again to the object. Lord Krishna says: "As often as the wavering and unsteady mind goes forth, so often reining it in, let him bring it under the control of the Self.'' Bhagavad Gita (VI-26)
Exercises in Concentration
(1) Ask your friend to show you some playing cards and then remove them. Immediately name the cards you have seen, the suit, number, etc.
(2) Read two or three pages of a book. Abandon all distracting thoughts. Focus your attention carefully. Allow the mind to associate, classify, group and compare the facts of the subject matter. You will get a fund of knowledge on the subject. The mind skipping over the pages inadvertently is no use. There are students who read a book within a few hours. If you ask them to repeat important passages in the book, they will merely blink. If you attend to the subject on hand very carefully you will receive clear and strong impressions. If the impressions are strong you are cultivating a good memory.
(3) Sit in your favourite meditation pose about one foot from a watch. Concentrate on the 'tick-tick' sound. Whenever the mind runs let the sound of the watch bring it back, again and again. Just see how long the mind can be fixed continuously on the sound.
(4) Sit again in your favourite posture and keep a burning candle in front of you and try to concentrate on the flame. When your eyes get tired, close them and try to visualise the flame. Start by concentrating for half a minute and increase the time to five or ten minutes according to your taste, temperament and capacity. This will help you to go into deep concentration.
(5) Lie outside when the evening is balmy and concentrate on the moon. Whenever the mind runs, again and again bring it back to the image of the moon. This exercise is very beneficial in the case of persons having an emotional temperament.
(6) In the same manner, concentrate on any star you may single out from the millions of stars shining above.
(7) Lie outside in the open air and concentrate on the blue expansive sky above. Your mind will at once expand. You will feel elevated. The all-pervading sky will remind you of the infinite nature of the Self.
(8) Sit in a comfortable posture and concentrate on any one of the numerous abstract virtues such as mercy, love, peace and harmony. Dwell upon the virtue as long as you can.
(9) Sitting relaxed, listen to each heart-beat as the sound of OM. This will bring peace.
(10) Sit by the sea or the side of a river where you can hear a roaring sound like OM. Concentrate on that sound as long as you like. This is very thrilling and inspiring.
(11) Place a picture of Lord Jesus in front of you. Sit in your favourite meditative pose. With open eyes, gently concentrate on the picture until tears trickle down your cheeks. Rotate the mind on the cross, the chest, long hair, beautiful beard, round eyes and the various other limbs of his body; find the spiritual aura emanating from his head, and so on. Think of his divine attributes such as love, magnanimity, mercy and forbearance.
(12) Retire into a quiet room and sit in padmasana. Close the eyes. See what happens when you concentrate on an apple. You may think of its colour, shape, size and its different parts such as skin, pulp, seeds, etc. You may think of the places (Australia or Kashmir) where it is imported from. You may think of its acidic or sweet taste and its effects on the digestive system and blood.
Through the law of association, ideas of some other fruits also may try to enter. The mind may entertain some other extraneous ideas. It may begin to wander about. It may think of meeting a friend at the railway station at 4 p.m. It may think of purchasing a towel or a tin of tea or biscuits. It may ponder over some unpleasant happening that occurred the previous day. You must try to have a definite line of thought. There must not be any break in the line of thinking. You must not allow other thoughts, which are not connected with the object on hand, to enter. You will have to struggle hard to get success in this direction. The mind will try its level best to run in the old grooves and to take its old familiar road or beaten path. The attempt is somewhat like going up-hill.
(13) Some yogis try to become aware of the junction between waking and sleep, and then prolong that junction. This is a difficult task. At night sit in a quiet room and carefully watch the mind. You will be able to get at the state of junction. Practise regularly for three months. You will have success.
You will rejoice when you get even some success in concentration. Just as the laws of gravitation, cohesion, etc., operate in the physical plane, so also definite laws of thought — such as the law of association, law of relativity, law of continuity, etc. — operate in the mental plane or thought-world. Those who practise concentration should thoroughly understand these laws.
Concentration on Anahata Sounds
Dharana is the intense and perfect concentration of the mind upon some interior or exterior object or sound like anahata sounds, or any abstract idea, accompanied by complete abstraction (pratyahara) from everything pertaining to the external universe or the world of senses.
To concentrate on the anahata sounds, sit in your favourite asana. Close your eyes. Close the ears with your thumbs or plug the ears with wax or cotton. Try to hear the anahata sounds (mystic sounds). You will hear various kinds of sounds such as flute, violin, kettledrum, thunderstorm, conch, bells, the humming of a bee, etc. The sounds which you hear will make you deaf to all external sounds. In the beginning of your practice you will hear many loud sounds. They gradually increase in pitch, and then are heard more and more subtly. You should try to distinguish more and more subtle sounds. You may change your concentration from the subtle to the gross, or gross to subtle, but you should not allow your mind to be diverted from them towards other objects. Generally you will hear sounds in your right ear and occasionally you may hear in your left ear also, but try to stick to the sound of one ear and you will get one-pointedness of mind. This is an easy way to capture the mind, because it is enchanted by the sweet sound just as a snake is hypnotised by the notes of the snake charmer.
The mind, having at first concentrated itself on any one sound, fixes firmly to that and is absorbed in it. The mind, becoming insensible to the external impressions, becomes one with the sound, as milk with water, and then becomes rapidly absorbed in the akasha (space) where chit (consciousness) prevails. Being indifferent towards all objects, and having controlled the passions, by continual practice you should concentrate your attention upon the sound which destroys the mind.
There are ten stages in the hearing of anahata sounds. (You may experience the tenth stage without the first nine stages through the initiation of a guru.) In the first stage the body becomes chin-chini; in the second, there is the breaking or affecting in the body. In the third there is the piercing; in the fourth the head shakes; in the fifth, the palate produces saliva; in the sixth, nectar is attained; in the seventh the knowledge of the hidden things in the world arises; in the eighth, paravaka is heard; in the ninth the body becomes invisible and the pure divine eye is developed; in the tenth you attain the state of Para Brahman. When the mind is destroyed, when virtues and sins are burnt away, you shine as the effulgent, immaculate, eternal, stainless, pure Brahman.
Objects of Concentration
The powers of the mind are always scattered and resist attempts at concentration. This oscillatory tendency is an innate characteristic of the mind stuff. Of the various methods employed to curtail and arrest this tossing of the mind, those using the medium of sound and sight stand prominent, because these two have a peculiar knack of catching the attention of and stilling the mind. It is seen how the hypnotist gently subdues the mind of the 'subject' by making the latter gaze steadily into his (the hypnotist's) eyes and listen to the monotonous repetition of his steady deliberate suggestions. We have still another clue to this when we note how the mother gently croons the little child into slumber. Also the schoolmaster's sharp, "Now then, boys, look here!" whenever he desires them to pay special attention to what he is saying, is significant. He feels that by getting them to fix their gaze on him he will draw the attention of their minds to his teaching as well.
There is great concentration when you play cards or chess, but the mind is not filled with pure and divine thoughts. The mental contents are of an undesirable nature. You can hardly experience a divine thrill, ecstasy and elevation of mind when it is filled with impure thoughts. Every object has its own mental associations. You will have to fill up the mind with sublime spiritual thoughts, then only will the mind be expurgated of all worldly thoughts. The picture of Lord Jesus or Buddha or Krishna is associated with sublime, soul-stirring ideas; chess and cards are associated with ideas of gambling, cheating and so forth.
Algebra, the science of abstract numbers cannot be understood without a preliminary practice and knowledge of arithmetic, the science of concrete numbers. Even so, abstract meditation is impossible without a preliminary practice of concentration on a concrete form in the beginning. Approach to the invisible and the unknown is to be made through the visible and the known. Therefore in the course of spiritual discipline the methods of developing concentration take the form of gazing steadily at a dot, the symbol of the pranava (OM), the mantra or the figure of the favourite chosen deity. With some others it is done by the audible repetition of the mantra or the Lord's Name, or OM, or some select chants with regular rhythm and intonation. By these means the mind gradually gets indrawn and focussed. As this state deepens the person slowly loses awareness of his surroundings. Japa of any mantra and pranayama will steady the mind, remove its tossing and increase the power of concentration. Concentration can be done only if you are free from all distractions.
The mind should be trained to concentrate on gross objects in the beginning, and later on you can successfully concentrate on subtle objects and abstract ideas. Regularity in the practice is of paramount importance.
In trying to concentrate your mind or project a thought even, you will find that you require naturally to form images in your mind. You cannot help it. It is easy to concentrate the mind on external objects. The mind has a natural tendency to go outwards. Desire is a mode of the emotive mind. It has got a power of externalizing the mind.
The mind generally wanders wildly at random. When it thinks of one object, in a second it leaves that object and runs to another object like a monkey, then to a third object and so on. It cannot stick to one point. Do not allow it to create hundreds of thought forms. Make it hold on to one thought-form for half an hour. Make it shape itself into one shape and try to keep this shape for hours together through constant and incessant practise.
Introspect and watch the mind carefully. Live alone. Avoid company. Do not mix. This is important. Do not allow the mind to dissipate its energy in vain — on vain thoughts, vain worry, vain imagination and vain fear and forebodings.
Attention and Interest
You must evidence good interest in the practice of concentration, then only will your whole attention be directed towards the object upon which you wish to concentrate. There can really be no concentration without a remarkable degree of interest and attention shown by the practitioner. You must, therefore, know what these two words mean.
Attention is the steady application of the mind. It is the focussing of consciousness on some chosen object.
Through attention you can develop your mental faculties and capacities. When there is attention there is also concentration. Attention should be cultivated gradually. It is not a special process. It is the whole mental process in one of its aspects.
Perception always involves attention. To perceive is to attend. Through attention you get a clear and distinct knowledge of objects. The entire energy is focussed on the object towards which attention is directed. Full and complete information is gained. During attention all the dissipated rays of the mind are collected. There is effort or struggle in attention. Through attention a deep impression of anything is made in the mind. If you have good attention you can attend to the matter in hand exclusively. An attentive man has a very good memory. He is very vigilant and circumspect. He is nimble and alert.
Attention plays a very great part in concentration. It is the basis of will. When it is properly guided and directed towards the internal world for the purpose of introspection, it will analyse the mind and illumine very many astounding facts for you.
Attention is focussing of consciousness. It is one of the signs of a trained will. It is found in men of strong mentality. It is a rare faculty. Brahmacharya wonderfully develops this power. It is easy to fasten the mind on an object which the mind likes best, but a yogi who possesses this faculty can even fix the mind on an unpleasant object for a very long time. Attention can be cultivated and developed by persistent practice. All the great men of the world who have achieved greatness have risen up through this faculty.
Throw your entire attention into whatever you happen to be doing at the moment. Practise attention on unpleasant tasks from which you have been shrinking before, on account of their unpleasantness. Throw interest upon uninteresting objects and ideas. Hold them before your mind. Interest will slowly manifest. Many mental weaknesses will vanish. The mind will become stronger and stronger.
The force with which anything strikes the mind is generally in proportion to the degree of attention bestowed upon it. Moreover, the great art of memory is attention, and inattentive people have bad memories.
The human mind has the power of attending to only one object at a time, although it is able to pass from one object to another with a marvellous degree of speed, so rapidly in fact that some have held that it can grasp several things at a time. But the best authorities, eastern and western, hold to the 'single idea' theory as being correct. It agrees with one's daily experience also.
If you analyse carefully the mental functions or operations, no one process can be singled out and called attention. It is not possible to separate attention as a distinct function. You observe something, therefore you are attentive.
Attention belongs to every state of consciousness and is present in every field of consciousness. An attentive student in the spiritual path can listen to scriptures in an efficient manner. The military officer says, "Attention!" and the soldier is ready with his gun to carry out his behests. An attentive soldier alone can hit the mark. No one can get success either in temporal or spiritual pursuits without attention.
There are yogis who seem to do eight or ten or even a hundred things at a time. This is not strange. The whole secret lies in the fact that they have developed their attention to a remarkable degree. All the great men of the world possess this faculty in varying degrees.
Attention is of two kinds, viz., external attention and internal attention. When the attention is directed towards external objects, it is called external attention. When it is directed internally, within the mind upon mental objects and ideas, it is known as internal attention.
There are again two other kinds of attention viz., voluntary attention and involuntary attention. When the attention is directed towards some external object, by an effort of the will, it is called voluntary attention. When you have an express volition to attend to this or that, it is called voluntary attention. The man understands why he perceives. Some deliberate intention, incentive, goal or purpose is definitely involved. Voluntary attention needs effort, will, determination and some mental training. This is cultivated by practice and perseverance. The benefits derived by the practice of attention are incalculable. Involuntary attention is quite common. This does not demand any practice. There is no effort of the will. The attention is induced by the beauty and attractive nature of the object. Individuals perceive without knowing why and without instruction. Young children possess this power of involuntary attention to a greater degree than grown-up people.
If a man is not observant, he is not attentive. If he observes something, he is said to be attentive. Intention, purpose, hope, expectation, desire, belief, wish, knowledge, aim, goal and needs serve to determine attention. You will have to note carefully the degree, duration, range, forms, fluctuations and conflicts of attention.
There is great attention if the object is very pleasing. You will have to create interest, then there will be attention. If the attention gets diminished, change your attention to another pleasant object. By patient training you can direct the mind to attend to an unpleasant object also, by creating interest. Then you will grow strong.
Some say that we attend to things because they are very interesting, but others are of the opinion that things are interesting because we attend to them or because we are likely to attend to them. We do not attend to them if they are not interesting.
By the constant practice and ever-renewed effort of attention, a subject that in the beginning was dry and uninteresting may become full of interest when you master it and learn its meaning and its issues. The power of concentrating your attention on the subject may become stronger.
If you closely watch, you will note that you observe different objects at different times. This perception of now one object and now another, when the physical conditions are constant, is known as fluctuations of attention.
Attention is changing. The objects themselves change or fluctuate but there is no fluctuation in the observing individual himself. The mind has not been trained to bear prolonged attention. It gets disgusted through monotony and wants to run towards some other pleasing object. You may say, "I am going to attend to one thing only," but you will soon find that even though you attempt very hard, you suddenly perceive something else. The attention wavers.
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Useful Hints for Concentration
The vital point in concentration is to bring the mind to the same point or object again and again, by limiting its movements to a small circle in the beginning. That is the main aim. (A time will come when the mind will stick to one point alone. This is the fruit of your constant and protracted practice. The joy will be indescribable.)
For instance if you think of a rose, have all sorts of thoughts connected with the rose only. You can think of different kinds of roses that are grown in different parts of the world. You can think of various preparations that are made out of roses and their uses, etc. When you concentrate on a chair, it really means getting full and detailed knowledge of the chair — its different parts; the particular wood out of which it is manufactured (such as devadaru, rosewood, etc.); its workmanship, durability and cost price; the degree of comfort it gives for the back, arms etc.; whether the parts can be detached and fixed again; whether it is manufactured on modern lines and made bug-proof; what sort of varnish or polish is used to make it durable, etc. Bring all thoughts connected with the chair and dwell on these ideas. Do not allow any other thought connected with another object to enter the mind.
There should be one line of thought, one continuity of thought like the steady flow of oil from one vessel to another vessel or the continuous sound of a church bell.
You can gradually reduce the number of ideas and come to one idea of one subject. When this one idea also dies you get the super-conscious state or samadhi. When there is one idea it is called savikalpa samadhi, which is a lower stage. When this one idea also dies out and when there is not even a single idea, the mind becomes blank or void.
There is mental vacuity. This is the stage of thoughtlessness described by Patanjali Maharishi in his raja yoga philosophy. You will have to rise above this blank vritti also and identify yourself with the Supreme Purusha or God, the silent witness of the mind who gives power and light to the mind. Then and then alone can you reach the highest goal of life.
Too much physical exertion, too much talking, too much eating, too much mixing with undesirable persons and too much walking will cause distraction of mind. Those who practise concentration must abandon these things. Whatever work you do, do it with perfect concentration. Never leave the work without finishing it completely.
Just as you take physical exercises and play games such as tennis and cricket in order to maintain physical health, you will have to maintain mental health also, by taking sattvic food, mental recreation of an innocent and harmless nature, change of thought, relaxation of mind by entertaining good, ennobling and sublime thoughts and by cultivating the habit of cheerfulness.
If you find it difficult to concentrate your mind within a room, go outside and sit in an open place or terrace, by the side of a river or in a quiet corner of a garden. You will have good concentration.
Remove the restlessness (rajas) and inertia (tamas) that envelop the purity (sattva) of the mind by pranayama, japa, enquiry into the nature of God and devotion. When it is freed from restlessness and inertia it will guide you. It will be your guru. Then the mind becomes fit for concentration.
Know that you are progressing in yoga and that purity is increasing when you are always cheerful, when the mind is even and concentrated.
If you want to increase your power of concentration you will have to reduce your worldly activities. You will have to observe the vow of silence every day for two hours or more. Then you will have more concentration and a richer inner life.
You should have real and intense thirst for God-realisation, then all obstacles will be obviated. Concentration will be quite easy for you then. Mere emotional bubbling for the time being out of sheer curiosity or for attaining psychic powers cannot bring any tangible results.
Train the mind in concentration on various objects, gross and subtle, and of various sizes — small, medium and big.
In course of time a strong habit of concentration will be formed. The moment you sit for concentration the mood will come at once, quite easily. When you read a book you must read it with concentration. There is no use skipping over the pages in a hurried manner. Read one page in the Bhagavad Gita. Close the book. Concentrate on what you have read. Find parallel lines in the Mahabharata, Upanishads and Bhagavatam. Compare and contrast.
It will be very difficult to fix the mind on one thought in the beginning. Diminish the number of thoughts. Try to have the thought fixed on one subject.
Concentration will increase by lessening the number of thoughts. Certainly it is an uphill work to reduce the number of thoughts. In the beginning it will tax you much. The task will be very unpleasant. But later on you will rejoice, as you will get immense strength of mind and internal peace by reduction of thoughts. Armed with patience, perseverance, vigilance, fiery determination and iron will you can crush the thoughts easily just as you crush a lemon or orange with ease. After crushing them it will be easy for you to root them out. Mere crushing or suppression will not suffice. There may again be resurrection of thoughts. They should be totally eradicated, just as a loose tooth is rooted out.
So long as one's thoughts are not thoroughly destroyed through persistent practice, one should be ever concentrating his mind on one truth at a time. Through such unremitting practice, one-pointedness will accrue to the mind and instantly all the hosts of thoughts will vanish. When concentration is deep and intense, none of the senses can operate.
Be cheerful and happy. Away with depression and gloom. There is nothing more infectious than depression. A depressed and gloomy man can radiate only unpleasant and morbid vibrations all around, he cannot radiate joy, peace and love. Therefore never come out of your room if you are depressed and gloomy lest you should spread the contagion around you. Live only to be a blessing to others. Radiate joy, love and peace. Depression eats the very core of your being and havocs like a canker. It is verily a deadly plague.
If emotions disturb you during concentration, do not mind them. They will pass away soon. If you try to drive them you will have to tax your will force. Have an indifferent attitude. The vedantin uses the formula 'I don't care, get out; I am only a witness of the mental modifications,' to drive the emotions. The bhakta simply prays and help comes from God.
You will have to coax the mind in the beginning just as you coax children. Mind is also like an ignorant child. Speak to the mind: "O mind, why do you run after false, worthless, perishable objects? You will undergo countless sufferings. Look at Lord Krishna, the beauty of beauties. You will get everlasting happiness. Why do you run to hear worldly love songs? Hear the songs of the Lord. Hear the soul-stirring names of God. You will be elevated." The mind will gradually leave off its old vicious habits and get itself fixed at the lotus feet of the Lord.
A man whose mind is filled with passion and all sorts of fantastic desires can hardly concentrate on any object even for a second. His mind will be jumping like a baboon. Regulate and master the breath. Subdue the senses and fix the mind on any pleasing object. Associate ideas of holiness and purity with the object.
It is easier to fix the mind on a pleasing object such as jasmine flower, mango or orange, or a loving friend. It is difficult to fix the mind in the beginning on any object which it dislikes — such as faecal matter, a cobra, an enemy, an ugly face, etc. Practise concentration till the mind is well established in the object of concentration.
When the mind runs away from the object of concentration, bring it back again and again to the object. Lord Krishna says: "As often as the wavering and unsteady mind goes forth, so often reining it in, let him bring it under the control of the Self.'' Bhagavad Gita (VI-26)
Exercises in Concentration
(1) Ask your friend to show you some playing cards and then remove them. Immediately name the cards you have seen, the suit, number, etc.
(2) Read two or three pages of a book. Abandon all distracting thoughts. Focus your attention carefully. Allow the mind to associate, classify, group and compare the facts of the subject matter. You will get a fund of knowledge on the subject. The mind skipping over the pages inadvertently is no use. There are students who read a book within a few hours. If you ask them to repeat important passages in the book, they will merely blink. If you attend to the subject on hand very carefully you will receive clear and strong impressions. If the impressions are strong you are cultivating a good memory.
(3) Sit in your favourite meditation pose about one foot from a watch. Concentrate on the 'tick-tick' sound. Whenever the mind runs let the sound of the watch bring it back, again and again. Just see how long the mind can be fixed continuously on the sound.
(4) Sit again in your favourite posture and keep a burning candle in front of you and try to concentrate on the flame. When your eyes get tired, close them and try to visualise the flame. Start by concentrating for half a minute and increase the time to five or ten minutes according to your taste, temperament and capacity. This will help you to go into deep concentration.
(5) Lie outside when the evening is balmy and concentrate on the moon. Whenever the mind runs, again and again bring it back to the image of the moon. This exercise is very beneficial in the case of persons having an emotional temperament.
(6) In the same manner, concentrate on any star you may single out from the millions of stars shining above.
(7) Lie outside in the open air and concentrate on the blue expansive sky above. Your mind will at once expand. You will feel elevated. The all-pervading sky will remind you of the infinite nature of the Self.
(8) Sit in a comfortable posture and concentrate on any one of the numerous abstract virtues such as mercy, love, peace and harmony. Dwell upon the virtue as long as you can.
(9) Sitting relaxed, listen to each heart-beat as the sound of OM. This will bring peace.
(10) Sit by the sea or the side of a river where you can hear a roaring sound like OM. Concentrate on that sound as long as you like. This is very thrilling and inspiring.
(11) Place a picture of Lord Jesus in front of you. Sit in your favourite meditative pose. With open eyes, gently concentrate on the picture until tears trickle down your cheeks. Rotate the mind on the cross, the chest, long hair, beautiful beard, round eyes and the various other limbs of his body; find the spiritual aura emanating from his head, and so on. Think of his divine attributes such as love, magnanimity, mercy and forbearance.
(12) Retire into a quiet room and sit in padmasana. Close the eyes. See what happens when you concentrate on an apple. You may think of its colour, shape, size and its different parts such as skin, pulp, seeds, etc. You may think of the places (Australia or Kashmir) where it is imported from. You may think of its acidic or sweet taste and its effects on the digestive system and blood.
Through the law of association, ideas of some other fruits also may try to enter. The mind may entertain some other extraneous ideas. It may begin to wander about. It may think of meeting a friend at the railway station at 4 p.m. It may think of purchasing a towel or a tin of tea or biscuits. It may ponder over some unpleasant happening that occurred the previous day. You must try to have a definite line of thought. There must not be any break in the line of thinking. You must not allow other thoughts, which are not connected with the object on hand, to enter. You will have to struggle hard to get success in this direction. The mind will try its level best to run in the old grooves and to take its old familiar road or beaten path. The attempt is somewhat like going up-hill.
(13) Some yogis try to become aware of the junction between waking and sleep, and then prolong that junction. This is a difficult task. At night sit in a quiet room and carefully watch the mind. You will be able to get at the state of junction. Practise regularly for three months. You will have success.
You will rejoice when you get even some success in concentration. Just as the laws of gravitation, cohesion, etc., operate in the physical plane, so also definite laws of thought — such as the law of association, law of relativity, law of continuity, etc. — operate in the mental plane or thought-world. Those who practise concentration should thoroughly understand these laws.
Concentration on Anahata Sounds
Dharana is the intense and perfect concentration of the mind upon some interior or exterior object or sound like anahata sounds, or any abstract idea, accompanied by complete abstraction (pratyahara) from everything pertaining to the external universe or the world of senses.
To concentrate on the anahata sounds, sit in your favourite asana. Close your eyes. Close the ears with your thumbs or plug the ears with wax or cotton. Try to hear the anahata sounds (mystic sounds). You will hear various kinds of sounds such as flute, violin, kettledrum, thunderstorm, conch, bells, the humming of a bee, etc. The sounds which you hear will make you deaf to all external sounds. In the beginning of your practice you will hear many loud sounds. They gradually increase in pitch, and then are heard more and more subtly. You should try to distinguish more and more subtle sounds. You may change your concentration from the subtle to the gross, or gross to subtle, but you should not allow your mind to be diverted from them towards other objects. Generally you will hear sounds in your right ear and occasionally you may hear in your left ear also, but try to stick to the sound of one ear and you will get one-pointedness of mind. This is an easy way to capture the mind, because it is enchanted by the sweet sound just as a snake is hypnotised by the notes of the snake charmer.
The mind, having at first concentrated itself on any one sound, fixes firmly to that and is absorbed in it. The mind, becoming insensible to the external impressions, becomes one with the sound, as milk with water, and then becomes rapidly absorbed in the akasha (space) where chit (consciousness) prevails. Being indifferent towards all objects, and having controlled the passions, by continual practice you should concentrate your attention upon the sound which destroys the mind.
There are ten stages in the hearing of anahata sounds. (You may experience the tenth stage without the first nine stages through the initiation of a guru.) In the first stage the body becomes chin-chini; in the second, there is the breaking or affecting in the body. In the third there is the piercing; in the fourth the head shakes; in the fifth, the palate produces saliva; in the sixth, nectar is attained; in the seventh the knowledge of the hidden things in the world arises; in the eighth, paravaka is heard; in the ninth the body becomes invisible and the pure divine eye is developed; in the tenth you attain the state of Para Brahman. When the mind is destroyed, when virtues and sins are burnt away, you shine as the effulgent, immaculate, eternal, stainless, pure Brahman.
Objects of Concentration
The powers of the mind are always scattered and resist attempts at concentration. This oscillatory tendency is an innate characteristic of the mind stuff. Of the various methods employed to curtail and arrest this tossing of the mind, those using the medium of sound and sight stand prominent, because these two have a peculiar knack of catching the attention of and stilling the mind. It is seen how the hypnotist gently subdues the mind of the 'subject' by making the latter gaze steadily into his (the hypnotist's) eyes and listen to the monotonous repetition of his steady deliberate suggestions. We have still another clue to this when we note how the mother gently croons the little child into slumber. Also the schoolmaster's sharp, "Now then, boys, look here!" whenever he desires them to pay special attention to what he is saying, is significant. He feels that by getting them to fix their gaze on him he will draw the attention of their minds to his teaching as well.
There is great concentration when you play cards or chess, but the mind is not filled with pure and divine thoughts. The mental contents are of an undesirable nature. You can hardly experience a divine thrill, ecstasy and elevation of mind when it is filled with impure thoughts. Every object has its own mental associations. You will have to fill up the mind with sublime spiritual thoughts, then only will the mind be expurgated of all worldly thoughts. The picture of Lord Jesus or Buddha or Krishna is associated with sublime, soul-stirring ideas; chess and cards are associated with ideas of gambling, cheating and so forth.
Algebra, the science of abstract numbers cannot be understood without a preliminary practice and knowledge of arithmetic, the science of concrete numbers. Even so, abstract meditation is impossible without a preliminary practice of concentration on a concrete form in the beginning. Approach to the invisible and the unknown is to be made through the visible and the known. Therefore in the course of spiritual discipline the methods of developing concentration take the form of gazing steadily at a dot, the symbol of the pranava (OM), the mantra or the figure of the favourite chosen deity. With some others it is done by the audible repetition of the mantra or the Lord's Name, or OM, or some select chants with regular rhythm and intonation. By these means the mind gradually gets indrawn and focussed. As this state deepens the person slowly loses awareness of his surroundings. Japa of any mantra and pranayama will steady the mind, remove its tossing and increase the power of concentration. Concentration can be done only if you are free from all distractions.
The mind should be trained to concentrate on gross objects in the beginning, and later on you can successfully concentrate on subtle objects and abstract ideas. Regularity in the practice is of paramount importance.
In trying to concentrate your mind or project a thought even, you will find that you require naturally to form images in your mind. You cannot help it. It is easy to concentrate the mind on external objects. The mind has a natural tendency to go outwards. Desire is a mode of the emotive mind. It has got a power of externalizing the mind.
The mind generally wanders wildly at random. When it thinks of one object, in a second it leaves that object and runs to another object like a monkey, then to a third object and so on. It cannot stick to one point. Do not allow it to create hundreds of thought forms. Make it hold on to one thought-form for half an hour. Make it shape itself into one shape and try to keep this shape for hours together through constant and incessant practise.
Introspect and watch the mind carefully. Live alone. Avoid company. Do not mix. This is important. Do not allow the mind to dissipate its energy in vain — on vain thoughts, vain worry, vain imagination and vain fear and forebodings.
Attention and Interest
You must evidence good interest in the practice of concentration, then only will your whole attention be directed towards the object upon which you wish to concentrate. There can really be no concentration without a remarkable degree of interest and attention shown by the practitioner. You must, therefore, know what these two words mean.
Attention is the steady application of the mind. It is the focussing of consciousness on some chosen object.
Through attention you can develop your mental faculties and capacities. When there is attention there is also concentration. Attention should be cultivated gradually. It is not a special process. It is the whole mental process in one of its aspects.
Perception always involves attention. To perceive is to attend. Through attention you get a clear and distinct knowledge of objects. The entire energy is focussed on the object towards which attention is directed. Full and complete information is gained. During attention all the dissipated rays of the mind are collected. There is effort or struggle in attention. Through attention a deep impression of anything is made in the mind. If you have good attention you can attend to the matter in hand exclusively. An attentive man has a very good memory. He is very vigilant and circumspect. He is nimble and alert.
Attention plays a very great part in concentration. It is the basis of will. When it is properly guided and directed towards the internal world for the purpose of introspection, it will analyse the mind and illumine very many astounding facts for you.
Attention is focussing of consciousness. It is one of the signs of a trained will. It is found in men of strong mentality. It is a rare faculty. Brahmacharya wonderfully develops this power. It is easy to fasten the mind on an object which the mind likes best, but a yogi who possesses this faculty can even fix the mind on an unpleasant object for a very long time. Attention can be cultivated and developed by persistent practice. All the great men of the world who have achieved greatness have risen up through this faculty.
Throw your entire attention into whatever you happen to be doing at the moment. Practise attention on unpleasant tasks from which you have been shrinking before, on account of their unpleasantness. Throw interest upon uninteresting objects and ideas. Hold them before your mind. Interest will slowly manifest. Many mental weaknesses will vanish. The mind will become stronger and stronger.
The force with which anything strikes the mind is generally in proportion to the degree of attention bestowed upon it. Moreover, the great art of memory is attention, and inattentive people have bad memories.
The human mind has the power of attending to only one object at a time, although it is able to pass from one object to another with a marvellous degree of speed, so rapidly in fact that some have held that it can grasp several things at a time. But the best authorities, eastern and western, hold to the 'single idea' theory as being correct. It agrees with one's daily experience also.
If you analyse carefully the mental functions or operations, no one process can be singled out and called attention. It is not possible to separate attention as a distinct function. You observe something, therefore you are attentive.
Attention belongs to every state of consciousness and is present in every field of consciousness. An attentive student in the spiritual path can listen to scriptures in an efficient manner. The military officer says, "Attention!" and the soldier is ready with his gun to carry out his behests. An attentive soldier alone can hit the mark. No one can get success either in temporal or spiritual pursuits without attention.
There are yogis who seem to do eight or ten or even a hundred things at a time. This is not strange. The whole secret lies in the fact that they have developed their attention to a remarkable degree. All the great men of the world possess this faculty in varying degrees.
Attention is of two kinds, viz., external attention and internal attention. When the attention is directed towards external objects, it is called external attention. When it is directed internally, within the mind upon mental objects and ideas, it is known as internal attention.
There are again two other kinds of attention viz., voluntary attention and involuntary attention. When the attention is directed towards some external object, by an effort of the will, it is called voluntary attention. When you have an express volition to attend to this or that, it is called voluntary attention. The man understands why he perceives. Some deliberate intention, incentive, goal or purpose is definitely involved. Voluntary attention needs effort, will, determination and some mental training. This is cultivated by practice and perseverance. The benefits derived by the practice of attention are incalculable. Involuntary attention is quite common. This does not demand any practice. There is no effort of the will. The attention is induced by the beauty and attractive nature of the object. Individuals perceive without knowing why and without instruction. Young children possess this power of involuntary attention to a greater degree than grown-up people.
If a man is not observant, he is not attentive. If he observes something, he is said to be attentive. Intention, purpose, hope, expectation, desire, belief, wish, knowledge, aim, goal and needs serve to determine attention. You will have to note carefully the degree, duration, range, forms, fluctuations and conflicts of attention.
There is great attention if the object is very pleasing. You will have to create interest, then there will be attention. If the attention gets diminished, change your attention to another pleasant object. By patient training you can direct the mind to attend to an unpleasant object also, by creating interest. Then you will grow strong.
Some say that we attend to things because they are very interesting, but others are of the opinion that things are interesting because we attend to them or because we are likely to attend to them. We do not attend to them if they are not interesting.
By the constant practice and ever-renewed effort of attention, a subject that in the beginning was dry and uninteresting may become full of interest when you master it and learn its meaning and its issues. The power of concentrating your attention on the subject may become stronger.
If you closely watch, you will note that you observe different objects at different times. This perception of now one object and now another, when the physical conditions are constant, is known as fluctuations of attention.
Attention is changing. The objects themselves change or fluctuate but there is no fluctuation in the observing individual himself. The mind has not been trained to bear prolonged attention. It gets disgusted through monotony and wants to run towards some other pleasing object. You may say, "I am going to attend to one thing only," but you will soon find that even though you attempt very hard, you suddenly perceive something else. The attention wavers.
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