Yogi Concentration which follows immediately the “hold the mind blank” stage, is that of “holding the thought” upon the subject, object, or mental-picture, as the case may be. In this is meant more than appears on the surface, as in this is the Yoga meaning of Concrete Dhyana, in which is realized a peculiar union of subject and object. As this is important, I asked Parimal Bandhu to explain: In Dhyana, there comes to the mind the power, as it were, of the flowing in an unbroken current toward that point. In Dhyana you bring the contemplated or concentrated upon object up to your own mental plane of consciousness, and, so to speak, make it actually a form in your mind. Your “mind stuff”‘ thus assumes the actual form of the contemplated object, and has an actual (though but temporary) existence in your chitta. Thus, it becomes unified with you, for the time being, and it is possible to consider it directly, instead of indirectly through the medium of the senses. The object of Dhyana is to unify the mind with an object and to induce unification with the object. So holding the object in mind, it must be concentrated upon to unify the thing with the mind, in which process a sort of ‘click’ takes place in the mind, and an extraordinary experience is undergone. The ‘thing’ joins itself to ‘you’ by a curious internal phenomenon, and you feel ‘one’ with it. Clearly the sense of duality between you and it will have vanished, and you have this sense of unification.

“What I have described is the power of mind working upon matter, and is a skill of the Masters. In the initiate it perhaps will not be pronounced, still in every case, there will be a trace of the experience just enough to let you know that it is there and in operation. Do not seek to overdevelop this power; let it develop naturally and without forcing. You can do good work in Yoga Concentration with but a trace of it, and I should add that this sense of “oneness” between thought and object disappears when the concentration is terminated. I have here given you one of the deepest secrets of creative mind magic.” In closing this chapter dealing with the power of concentration, I wish to give you what are known as “The Obstacles to Yoga Concentration” and “The Seven Little Devils Besetting the Yogi.” It is well that you know of these, as with their mastery you advance toward magician hood.

The East Indian magicians are keenly aware of the wonderful power of the human mind when it is mastered, developed, and manifested in the process of concentration. They have devised methods of applying that power most effectively. In fact, the word “concentration” fully expresses the fundamental working principle of oriental magic and psychic powers. The Hindu teaching is that only by and through concentration are possible the manifestations of the Creative Mind Principle-the creation of the mental image (or ideal) being so clearly and powerfully held that the materialization thereof follows in an efficient manner and degree. The teaching is that mind-power, like any other kind of power, manifests intensively only when its field is narrowed and its energies are focused to a fine point in concentration. The magicians in their supernormal control of Nature, have mastered the science of concentration. They have done this through the careful study of Yoga, and by diligent practice have put into effect the methods of Pratyahara, Dharana, and Dhyana achieving mastery of the mind. They have also acquired the art of perfect concentration in mastering its two cardinal principles, viz., (1) the focusing or bringing to “one pointedness” the attention, and holding this upon the desired objective; and (2) the inhibiting or “shutting out” of all outside distractions that would in any way interfere with their complete concentration. Such is the mastery of the magician.

The magician has also acquired the equally important skill of being able to close the doors of attention and thought upon any subject or object, after he has completed his concentrated consideration thereof. Thus, he keeps his mind free and unhampered at all times, so that he may give his full and undivided attention to each new thing that demands the use of his mind. The magician’s attention is like a great searchlight which is applied with intense power to any object upon which it is turned, but which is easily turned away from that object when the purpose of the application of its light has been accomplished. In other words, the magician is able to detach his mind from any and all subjects at will thus giving the mind relaxation and rest when such are needed, building mental strength. There is a lesson here from the East to the West, as many great occidental scholars are able to think, but are not able “not to think” at will. Both of these positive and negative aspects of thought are of equal importance, and both are achieved by the magician. I will now give you specific instruction in developing the power of your concentration in the exact manner of the East Indian magician. In this instruction, consider the basic principle as the main thing, allowing the details to be secondary, as such may possibly be varied to suit your own particular accomplishments. There is much food for thought in this phase of the instruction, and if it is your desire to learn of the presentation of the real magic of India, I suggest that you devote care, time, and attention to the mastery of magician concentration.

As is well known, the crystal ball is much used by Hindu magicians. Western people often tend to regard the crystal as something mysterious, actually, as used in India, it is not mysterious in the least, it functions entirely as a scientific instrument providing a focusing point for concentration.

1 Disease. If you are diseased you cannot practice Yoga efficiently, for it demands sound health and physical well being.

2 Apathy of Mind. You must be alert, active, energetic, and vigorous in your thought.

3 Doubt and Disbelief. You must have faith and decision of will. You must believe in your powers, and be able to make up your mind firmly.

4 Carelessness. This is for some initiates a great difficulty, as many study carelessly, and perform the exercises inaccurately and inattentively.

5 Laziness. A lazy man cannot be a true Yogi, for if one lacks the ambition and will to exert himself, how may he make the exertions required in Yoga?

6 Worldly-Mindedness and Frivolity. How may the chaser-after-shadows. grasp the reality?

7 Erroneous Ideas Mistaken idea and wrong thinking lead one from the right path

8 Instability. The purpose, aim, and end of the Yogi must be stable, fixed, constant, persistent, preserving. The un purposeful man can never be a Yogi.

THE SEVEN LITTLE DEVILS BESETTING THE YOGI

1 Physical Sensations. The annoying little disturbing itchings, fatigues, tiredness, etc. which distract the attention of the Yogi from his concentration or meditation. He must learn to refuse them his attention.

2 Sense Reports. The sights, sounds, smells, tastes, and touch sensations (stimuli) coming from the outside world, and disturbing the concentrated  thought of the Yogi. He must learn to inhibit them, and “shut them out” by denying them his attention.

3 Memories. The memory, recollection, or remembrances of past experiences, which disturb the peace and distract the attention of the Yogi. He must learn to deny them his attention.

4 Reveries. The “day dreamings” which intrude upon the restful mind, and distract the attention. The Yogi must divert these by refusing them attention.

5 Involuntary Thought Analysis. The subtle, analysis of one’s own mental states which tend to come in contemplation and meditation, and which divert. the attention from its proper object of concentration. The Yogi must think only about the object of his concentration; not about his thoughts concerning it, or the manner of its performance.

6 Thought Influence. Influences coming from other minds. As sensitive, the Yogi must overcome such subtle “hittle devils” by resolutely denying them his attention.

7 Dimmed Consciousness. The dreamy, sleepy, drowsiness in which consciousness becomes dim, hazy, or clouded. Concentration, contemplation, and meditation must be “wide awake” in the Yogi. One must either go to sleep. or else stay awake, but do not try to combine the two states at the same time. You have learned of “The Obstacles to Yoga Concentration” and “The Seven Little Devils Besetting the Yogi;” keep them at a distance and out of your field of consciousness; remember that such as these that pertain to the Yogi pertain to the magician. When you have mastered the art/sciences of Pratyahara, Dharana, and Dhyana the method of Yoga mental control and concentration, then you will experience that which is spoken of in the ancient knowledge: “Then will that which you hold in thought be as the strong, steady flame of the light of the temple. Gone will be all flickerings, all waverings, all sputtering. The winds which once disturbed it will have died down and finally ceased; and no longer will the insects plunge into its flame and disturb its steadiness. Then will the lamp be worthy of its flame, and the flame worthy of its lamp, and both worthy of the high priest of the temple, which is your real self.”

Vinodhan,

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