Chapter 2 - Concentration and Meditation

The spiritual life of a man or a woman depends upon the subjugation of the senses, upon control of the passions, and upon the manifestation of the divine powers that are latent in every individual soul. Such a spiritual life can be attained by different methods. Each of these methods is called in Sanskrit ‘Yoga’. The method or path of concentration and meditation is known as the royal method, or Raja-Yoga in Sanskrit. It is the royal road which leads to the realization of Truth. The word Raja-Yoga is a compound word; Raja means king, and Yoga, method of concentration. The method of concentration is described as the king of all other methods, because nothing can be achieved without concentration. There is no power in the universe higher than the power which comes through concentration. The power acquired by its practice can control all the physical forces of nature. A Raja-Yogi says that wherever he concentrates his thoughts, there, for himself and to his own consciousness, he will control phenomena. Raja-Yoga teaches that mind is the sovereign power in the universe. Faith-healers, mental-healers, Christian Scientists of to-day have appreciated only one hundredth part of the mental powers which a Yogi in India claims to possess.

When the mental powers are properly guided and directed toward any external object the true nature of that object is revealed, and the result is the discovery of the physical laws which govern the phenomenal world. The powers of the mind are scattered like the rays of an electric light that illumines the surrounding objects. An electric light which enlightens the objects within a very limited circle can be made to illumine distant objects, if we know the art of gathering its rays into one beam and can throw that one flood of converged rays on anything at a considerable distance, as is done by a search-light lantern. We may compare the concentrated mind of a Yogi to a mental search-light. There is as much difference between the scattered mind of an ordinary individual and the concentrated mind of a Yogi as there is between the light of an ordinary lamp and that of an extremely powerful search-light. A Yogi can throw the search-light of his mind upon the minutest objects at any distance in the realm of the invisible and unknown, and can learn most easily every particular connected with those objects. When the same concentrated mind of a Yogi is directed towards the internal world, it enlightens the most subtle things connected with his inner nature and unveils those higher laws which govern his spiritual nature.

Each individual possesses the power of concentration in a greater or less degree, and uses it in his or her every-day life, either consciously or unconsciously. Concentration in its simplest form is known to us by the name of attention. If we do not pay attention to the object which we see, hear, or perceive we cannot understand the nature of that thing. When we read a book, if our attention be diverted to some other thing, then our eyes may read the letters automatically without grasping the meaning or sense of the subject. When any one speaks to you, if you are inattentive, the words uttered will enter your ears; the vibrations of air carried by auditory nerves to the brain-centres will produce molecular changes in the cells of those centres; all the physiological conditions necessary for the perception of a sound will be fulfilled, but still for want of attention you will not hear it. When you are attending a lecture, if your attention be fixed on something which is more interesting, you will not be able to understand what is being talked about—in fact, you will not even hear a single word that is said. Similarly, in every instance of perception of sense objects you will notice that if there be no attention behind it, you do not really perceive at all.

The power of attention is not altogether an acquired faculty but is largely a gift of nature. Many are born with this power largely developed, but wherever there is the manifestation of mind, we find more or less of the expression of this power of attention. It is a spontaneous outgrowth of the nature of our mind.

The power of concentrated attention manifests itself in the lower animals as well as in man. It varies only in the degree of intensity but not in kind. All animals first direct their attention to the search for food. A vulture fixes his attention on the object of his prey, looks at it from a great distance, then falls upon it and catches it. When a cat catches a mouse or a tiger falls upon his prey, he fixes his attention first, controls his senses from distraction, collects the scattered forces of his mind and body, and ultimately succeeds in fulfilling his desires. His attention is so concentrated at that time that he hardly takes any notice of anything other than the object in view. Hunters know this fact so well that they take advantage of it when they go out hunting wild animals. A great Yogi in India once noticed a crane standing motionless on the side of a brook with his attention so deeply concentrated upon a fish as not to notice the hunter who was going to shoot him. The Yogi was so astonished that he exclaimed, “O crane! Thou art my teacher in concentration. 1 shall follow thy example when I practise concentration”. In all beasts of prey the necessity for this concentrated attention is well-illustrated by the way in which they get their food. If their attention be distracted by a sudden noise or other interruption their quarry is likely to escape them. There are many instances of the power of spontaneous attention possessed by lower animals. In such cases mental powers are centred into a focus and directed towards one object. Every sense is alert and under complete control, the whole physical activity is converged towards one point, and for the time being motion of the body is arrested. Experience has taught the animal the necessity of this course of action.

When the diverging rays of the mental energy which moves the whole system in different directions are centred into a focus and when the concentrated energy is forced through one channel, it strengthens the mind. That mental strength sometimes expresses itself as physical or muscular strength. In our everyday life we find the expression of the same power of spontaneous attention. Only the workman who is able to fix his mind upon his work can give it intelligent attention, can rise above being a mere automaton. A motorman cannot drive an electric car if his whole attention be not fixed upon his work. That this is a well-understood fact is evidenced by the rule that to prevent distraction, motormen in street-cars are not allowed to talk with passengers. The rider of either horse or wheel who allows his surroundings to absorb too much of his attention is liable to get a sudden tumble. The successful chess-player, playing perhaps half a dozen games at once, has to exercise a marvellous force of concentrated attention. In dancing, singing, painting, writing, or in any other avocation no man can do his best unless his mental powers are properly concentrated upon the object of his particular line of work.

Without using the power of attention there could not be any great artist, sculptor, or philosopher; no mathematician, scientist, or chemist; no astronomer, musician, or composer. The more this power is developed the more marvellous are its results. All the discoveries in the realms of nature, inventions of machines and of other things which we see today, all the amazing achievements of modern science, are nothing but the results of that wonderful power of concentrated attention displayed by the inventor and the scientist. If a born genius should suddenly be deprived of this power, he would act like ordinary men, for what we call genius is in reality immense power of concentration, so that all the faculties devote themselves to one object, which produces work so remarkable that we at once regard the man who manifests this wonderful ability as above the dead level of ordinary humanity; while on the other hand if an idiot could develop and manifest this one power of concentrated attention, then he would be reckoned as one of the geniuses of the world. Such is the power of concentration. It is the source of all our knowledge. In short, it is the condition of our life. Without exercising a certain amount of this power we could only live while watched over by others, we could not avoid the constant difficulties and dangers with which our life is beset on all sides. Ninety-nine per cent, of the diseases and accidents in our lives are the results of inattention to the laws which govern life and health.

A child in the earliest period of its life expresses this innate power of attention by fixing its gaze upon shining objects or upon the face or eyes of its mother or nurse. That simple undeveloped and spontaneous power of attention in a child gradually develops as the little one grows older and comes in contact with the world.

The spontaneous attention which expresses itself in lower animals, in children and uncultured persons, is directed at first towards the objects that are most necessary for the sustenance of life, such as food, clothes, etc. As we rise above the animal plane through culture and education the power of attention manifests in a different way. Then we gradually learn to direct our attention towards objects which are not merely attractive to the senses or necessary for bodily sustenance, and can fix our minds on such things as are attractive to our intellect and higher nature. Here begins voluntary attention, or attention well controlled and properly directed by intellect and will. This leads to the intellectual culture of an individual and to the attainment of mental strength and to the creation of new thought-currents.

The same attention, when directed towards the observance of moral laws and right actions which bring good results not only to ourselves but also to our fellow members in the social order, leads to the moral culture of our minds. Again, when our voluntary attention is directed towards our spiritual nature, it makes us virtuous and religious and develops our spiritual character. Ultimately, when it is directed in the form of concentrated meditation towards the Universal Spirit, or God, it brings the highest wisdom. It leads to the freedom of the soul from the bondages of ignorance, delusion, and selfishness, and results in the attainment of Bliss absolute, which knows no limit. This highest state is called the state of God-consciousness. Therefore, everything that has brought human beings to the present stage of civilization, culture and advancement: every act that produces physical good, and moral, intellectual, and spiritual concepts is but the expression of that well-directed power of concentrated attention. Emerson says: “The one prudence in life is concentration; the one evil is dissipation, Concentration is the secret of strength in politics, in war, in trade—in short, in all management of human affairs."

The spontaneous attention, which is a gift of nature, can be transformed, by voluntary effort, into the power of higher concentration upon the most abstract truths, and lastly upon the Absolute Reality of the universe. That simple power can become enormously strong if we know the secret of controlling it. As a gardener, by severe pruning, forces the sap of the tree into one or two vigorous buds instead of suffering it to spindle into a sheaf of twigs, so a Yogi, by controlling the dissipated mental powers and concentrating the whole energy on one point, stopping for the time being the miscellaneous activity of the mind, develops a power which brings wonderful results in every line of his work. The control of attention by will-power is called concentration, in Sanskrit dharana. Perfect concentration brings supreme control over external and internal phenomena. This kind of higher concentration is described by Patanjali in the third chapter of his “Aphorisms on Raja-Yoga”; dharana, or concentration, is when the mind, being restrained from taking various forms, holds on to some object, either in the body or outside the body, and keeps itself in that state. If, by gradual practice, we can control the modifications of the mind-stuff, such as sensations, passions, desires, etc., and converge the whole mental energy towards one point, then that process is called dharana, or concentration. The result of such concentration will vary according to the nature of the object towards which the concentrated mental energy is directed. The principal aids to concentration in the way of obtaining the best results from it are, first, right discrimination of the object of concentration; secondly, a clear and definite understanding of what one wishes to acquire; thirdly, self-confidence; and lastly, firm determination, settled purpose, and perseverance. Disraeli said: “I have brought myself, by long meditation, to the conviction that a human being with a settled purpose must accomplish it, and that nothing can resist a will which will stake even existence upon its fulfilment.” According to a Yogi, a firm, resolute, and determined mind with a settled purpose will accomplish the best results of concentration in the shortest time possible.

Man’s greatest achievement is to understand the mysteries of his own being—to know himself. A true Yogi, therefore, does not care to concentrate his mind upon a search for pleasure as worldly persons do. He does not even spend his mental energy in trying to avoid things which may appear unpleasant for a short time. He does not divert his mental powers by fixing his attention upon the diseases of other persons, nor does he concentrate them to gain selfish ends by injuring others, as trusts and monopolies of the civilized world do; nor does he practise black magic. A true Yogi never concentrates his mind upon the phantoms of wealth and vain earthly ambitions. According to a Yogi, this kind of misdirected concentration brings waste of that energy which must be stored up to a considerable extent before the highest result of concentration in spiritual life can be obtained. All these worldly objects are but obstacles in the path of spiritual progress. Few people in this world can understand why these things obstruct the path of spiritual development. But a true Yogi is one who can discriminate truth from untruth, real from unreal, spirit from matter. A true Yogi does not wish to waste his energy in gaining mere transitory things. He wants to attain the highest ideal of life; so he centres his thoughts upon the Supreme Truth or the absolute reality of the universe, and the result of this concentration is the Samadhi, or the highest super-conscious, tranquil state of mind where alone is possible divine communion, or realization of unity with God on the spiritual plane.

The Hindu psychologists have classified mental activity into five different states: (1) Kshipta; (2) Mudha; (3) Vikshipta, (4) Ekagra; (5) Niruddha. The first means “scattered,” that is, always active, the kind of mind which is constantly at work and never restful. In this state the whole mind rushes like a mad elephant in whatever direction it chooses. It wanders here and there without any aim or purpose, and cannot be brought under control. Those who are in such a state of mind do not even try to stop this purposeless activity, because they believe it to be their normal state and that all other states are abnormal, morbid or diseased. They are afraid of sinking into indifference or losing their individuality if any one tells them to reduce the tremendous speed with which the machine of their mind is running and advises them to take a little rest. They think rest means either sleep or death.

The second class is Mudha, meaning “stupid and confused.” Those people who are dull, lazy, inactive and idiotic, belong to this class. In this state intellect, understanding and reason are enveloped, as it were, with the darkness of ignorance. These two are the two extreme states of activity and inactivity of mind. The third state is called Vikshipta, that is, sometimes active and sometimes dull. The fourth state, Ekagra, means “one-pointed,” or, in other words, concentrated. The fifth mental condition, known as Niruddha, is that state of well-controlled concentration in which all involuntary activity is subdued and the mind, transcending its ordinary limitations, reaches the super-conscious state of Samadhi, the state of God-consciousness. The first three states are to be found in ordinary persons, and none of them is of any help in spiritual life. The last two alone are conducive to spiritual growth.

In the fourth state, that is, when the whole mind is concentrated or “one-pointed,” we can realize the true nature of things; all painful modifications of the mind become less and less; all knots of desires for worldly things and sense-pleasures are slackened, and they cease to disturb the peace of mind. This state of mind leads gradually to the attainment of the fifth state, when comes perfect control over the mind. Those, therefore, who aspire to spiritual perfection, should make every effort to reach these last two states

When the fifth, or super-conscious state of concentration is attained the true nature of the knower or Spirit (Atman in Sanskrit) is manifested. But at other times the knower appears as identified with the modifications of the mind substance. Sometimes the knower is identified with impulses, good or bad, sometimes with emotions, painful or pleasurable sensations, or with the changes of gross body and its diseases. This identification of the spirit (or Atman) with the changes of mind and body is the cause of our bondage, misery, and suffering. When the knower of misery and sorrow becomes identified with them, he appears as miserable and sorrowful; but in reality the knower is always distinct and separate from the object known.

For instance, when an iron ball is heated in a furnace, it appears red and hot. An ignorant person looking at it will easily mistake it for fire. The intellect, mind, and body may be compared to the iron ball and intelligence to fire. Intellect, mind, and body being heated or illumined by the fire of intelligence, which is the true nature of Spirit or Atman, appear to the ignorant as intelligent. By mistake the changes of mind and body are identified with the pure and changeless source of intelligence. As we can know the true nature of the iron ball by separating it from the fire, so we can learn the true nature of the “iron ball” of mind-stuff, when in the state of Samadhi we separate it from the fire of intelligence. We then realize that it, like the iron ball, is but dark and dead in itself, and that only when illumined by the pure intelligence or Atman, does it glow into apparent life.

We can illustrate this in another way. When any bright-coloured object is placed near a piece of pure and transparent crystal, the whole crystal is so suffused with the colour thrown upon it that only a dose observer can detect that in itself the pure crystal has no colour. Similarly, the true nature of the Atman or Spirit is covered over by the reflected light of the constantly changing modifications of the mind-stuff—such as thoughts, feelings, passions, desires etc.—until the pure crystal of Atman appears to have these modifications in itself. Only the ability to rightly discriminate the real from the apparent can enable us to discover the truth in either case.

If for a moment any one can make his true Self free from the changeful reflections of the mental activities, that instant he will realize the Atman or Spirit, and he will cease to commit further mistakes. No longer he will identify himself with the various changes in his mind and body. Concentration and meditation are the only processes by which this realization can be accomplished.

There are various methods for developing the power of concentration. Those methods should be learned from skilful spiritual teachers who have practised them for a long time and whose lives are pure, chaste, and free from blemishes. One can easily learn some of the methods from Raja-Yoga or any other book on the practice of Yoga, but without the help of a competent teacher no one should begin to practise them. The power of concentration can be acquired by mental processes alone, or by physico-mental processes. The mental process begins with holding the mind to certain points, sensations or feelings. Suppose you try to concentrate your attention on your little finger. At that time you will have to feel your little finger only, you will have to gather up, as it were, all the mental powers that are scattered all over the body and converge them towards your little finger. If any other thought or idea arises in mind, you must not let your attention be distracted by it, nor let it wander in any other direction. After practising for a few days you will notice that you have acquired some power of controlling your attention and of directing it towards one object. When you have fully attained this control over your power of voluntary attention, you will be able to concentrate your whole mind on any object, whether external or intemal, concrete or abstract, material or spiritual.

At the time of perfect concentration you will notice that the rhythm of respiration will change, and that it will gradually become slower and slower, perhaps it will almost cease for the time being. A clever and experienced French thinker, Dr. Lewes, said: “To acquire the power of attention is to learn to make our mental adjustments alternate with the rhythmic movements of respiration.”

The motion of the lungs has a very intimate relation to the activity of the mind. If we control the activity of mind we can also control the motion of the lungs; and conversely, if the motion of the lungs is controlled the mind also conies more easily under control. Again, when the motion of the lungs is under perfect control, every organ, nay, every particle in the body, is brought under the control of the Spirit or Atman.

Thus, when the supreme control over attention is acquired by voluntary effort, one can fix his attention on any part of the body and experience strange sensations and wonderful phenomena. It is a well-known fact that one can easily feel pain in any part of the body by strongly fixing his attention there. By an analogous process one can get rid of pain in the body. Mental healers of the present day are familiar with such phenomena, although many of them fail to understand the rationale of their cures. One can cure diseases by fixing attention on the diseased part and sending an opposite current of thought. This method has nowadays become a very common practice with the Christian Scientists and mental healers under a variety of names. But one thing should be remembered, and that is that each individual is born with this kind of healing power. No one can give you that power. It is one of the natural powers of the human mind. It is better to heal one’s self than to be healed by some other mind. Do not let our mind be controlled by any other mind. People who go to mental healers or Christian Scientists for help and who allow themselves to be influenced by the minds of others, do not realize that by allowing themselves to fall under the hypnotic power of a stronger mind they are walking in a path which leads to mental degeneration. Many cases have been known where minds have been degenerated into slaves of other minds, losing all power of self-control. How pitiable is the mental condition of those self-deluded ones who go about seeking help from other minds! Because a Yogi thoroughly comprehends this danger, and he never allows himself to be influenced by another mind. By constant practice he unfolds those higher powers which are latest in his own soul. A true Yogi is the master of himself. He knows no other master. His mind, senses, and body obey his commands. A true Yogi understands all the finer forces and the laws which govern them. This right understanding and right knowledge of the true nature of soul, Atman or Spirit, are the results of the power, acquired by perfect concentration.

Concentration leads to meditation. Meditation means the continuous or unbroken flow of one current of thought towards a fixed ideal. After gaining control over the mind through the practice of concentration, if we can compel the thought-current to flow in one direction for a certain length of time we have attained to the power of meditation. In this state, the mind is not distracted by external noise or by any disagreeable modification of the chitta. The objects of meditation will vary with the individual ideals of the persons who practise it. For spiritual unfoldment, the ideal of the unity of the Atman or individual spirit, with the Brahman or universal Spirit, will be one of the best subjects upon which to meditate. Such ideas as “I am spirit beyond body and senses and above mind;” or “I am one with the universal Spiritor “I and my Father are one,” will be of great help to those who wish to quickly reach the highest goal of all religions. First repeat it orally, then mentally. Concentrate your mind on the true meaning and meditate upon it. Let the same current of thought flow without any break or distraction, then only will it be real meditation. If your mind be distracted by any other thought or idea or by external disturbance, firmly bring your attention back again to the chosen ideal. If any evil thought arises in the mind, overcome it by arousing a good thought. If envy or jealousy arises, the feeling of friendliness should be used to counteract it. The feeling of love should be cultivated to conquer hatred; and forgiveness should be practised to overcome the feeling of revenge. In this way you will conquer all evil and injurious thoughts by their opposites. After regularly practising meditation for half an hour each day, you will notice, after a month, that your whole nature has been changed, and that your mind has become peaceful. Those who have never tried meditation will find it very difficult at first, because the long-standing habit of permitting irregular activity in the mind will baffle all the attempts of the beginner. Various thoughts and ideas which you have never cherished consciously will spontaneously arise from the sub-conscious plane and will show what tremendous strength they have. The beginner has to slowly and cautiously subdue these obstructive thoughts. He must not pay any attention to them. He must labour hard to prevent his mind from being distracted from the train of thought he has decided to follow. Various disturbing elements will arise, will play for a short while on the conscious plane, and if not noticed will then disappear. But if, on the contrary, he should pay a little attention to them, they will become stronger, and take the form of impulse, and force his whole mind in some other direction. Therefore, instead of following those unbidden thoughts and ideas, he should hold to the ideal.

No sage, whether a Buddha or a Christ, no saint, whether of the past or of the present, has ever found peace without practising meditation. It is the road which leads to the attainment of perfect tranquillity of mind. We are spending the whole of our valuable lives in making money, in eating, drinking, and doing such things as bring a little comfort to the body or a little pleasure to the mind. But we do not think for a moment what a valuable opportunity we are losing. We seek food for body, but we never seek the food for the soul. So feed your souls with the eternal Truth that manifests itself to the purified soul, with that nectar and bliss which can be obtained only through the practice of meditation. Make meditation a part of the daily routine of your life. Seek the company of some disinterested lover of mankind, follow his instructions as closely as possible. Keeping this ideal before your mind, march onward through the path of meditation fighting the enemies of wavering attention and unruly mind like a brave soldier, like a true hero, and stop not until the goal is reached; ultimately you will be the conqueror of the universe, and the kingdom of God will be yours. By gaining the power of meditation you will enjoy supreme happiness by entering into the state of Samadhi, the state of God-consciousness.