English
They are able to focus the mind upon a small thing with remarkable intensity, just as the rays of the sun may be focused through a “ sun-glass ” and caused to ignite linen, or, on the other hand, they are able to send forth the mind with intense energy, illuminating whatever it rests upon, just as happens in the case of the strong electric searchlight, with which many of us are familiar. By all means start in to cultivate the Attention and Will. Practise on the unpleasant tasks— do the things that you have before you, and from which you have been shrinking because they were unpleasant. Throw interest into them, and the difficulty will vanish, and you will come out of it much stronger, and filled with a new sense of Power. Ml NtSTfty MENTAL CONTROL MANTRAM (AFFIRMATION) “ I ” have a Will—it is my inalienable property and right. I determine to cultivate and develop it by practice and exercise. My mind is obedient to my Will. I assert my Will over my Mind. I am Master of my mind and body. 1 assert my Mastery. My Will is Dynamic—full of Force and Energy, and Power. I feel my strength. I am Strong. I am Forceful. I am Vital. I am Centre of Consciousness, Energy, Strength, and Power, and I claim my birthright. Ml NlSTfiy THE FIFTH LESSON THE CULTIVATION OF ATTENTION In our last lesson we called your attention to the fact that the Yogis devote considerable time and practice to the acquirement of Concentration. And we also had something to say regarding the relation of Attention to the subject of Concentration. In this lesson we shall have more to say on the subject of Attention, for it is one of the important things relating to the practice of Raja Yoga, and the Yogis insist upon their students practising system¬ atically to develop and cultivate the faculty. Attention lies at the base of Will-power, and the cultivation of one mates easy the exercise of the other. To explain why we lay so much importance to the cultivation of Attention would necessitate our antici¬ pating future lessons of this series, which we do not deem advisable at this time. And so we must ask our students to take our word for it that all that w r e have to say regard¬ ing the importance of the cultivation of Attention is occasioned by the relation of that subject to the use of the mind in certain directions, as will appear fully later on. In order to let you know that we. are not advancing some peculiar theory of the Yogis, which may not be in harmony with modern Western Science, we give you in this article a number of quotations, from Western writers and thinkers, touching upon this important faculty of the mind, so that you may see that the West and East agree upon this main point, however different may be 90 Ml HIST/fy IE CULTIVATION OF ATTENTION planations of the fact, or their use of the po by the cultivation of Attention, e said in our last lesson, the word Attention is derived from two Latin words “ ad tendered meaning to stretch toward,” which is really what Attention is. The “I” wills that the mind be focused on some par¬ ticular object or thing, and the mind obeys and “stretches toward ” that object or thing, focusing its entire energy upon it, observing every detail, dissecting, analysing, consciously and subconsciously, drawing to itself every possible bit of information regarding it, both from within and from without. We cannot lay too much stress upon the acquirement of this great faculty, or, rather, the development of it, for it is necessary for the intelligent study of Raja Yoga . Tn order to bring out the importance of the subject, suppose we start in by actually giving our Attention to the subject of Attention, and see how much more there is in it than we had thought. We shall be well repaid for the amount of time and trouble expended upon it. Attention has been defined as a focusing of conscious¬ ness, or, if one prefers the form of expression, as “ deten¬ tion in consciousness.” In the first case, we may liken it to the action of the sun-glass through which the sun’s rays are concentrated upon an object, the result being that the heat is gathered together at a small given point, the intensity of the same being raised many degrees until the heat is sufficient to burn a piece of wood, or evaporate water. If the rays Were not focused, the same rays and heat would have been scattered over a large surface, and the effect, and power lessened. And so it is with the mind. If it is allowed to scatter itself over the entire field of a subject, it will exert but little power and the results will be Weak. But if it is passed through the sun-glass of attention, and focused first over one part, and then over RAJA YOGA :h£r, and so on, the matter may be mastered in __ result accomplished that will seem little less marvellous to those who do not know the secret. Thompson has said: “The experiences most perman¬ ently impressed upon consciousness arethose upon which the greatest amount of attention has been fixed.” Another writer upon the subject has said that “Atten¬ tion is so essentially necessary to understanding, that without some degree of it the ideas and perceptions that pass through the mind seem to leave no trace behind them.” Hamilton has said: “ An act of attention, that is, an act of concentration, seems thus necessary to every exer¬ tion of consciousness, as a certain contraction of the pupil is requisite to every exertion of vision. Attention tnen is to consciousness what the contraction of the pupil is to sight, or to the eye of the mind what the microscope or telescope is to the bodily eye. It constitutes the better half of all intellectual power.” And Brodie adds, quite forcibly : “ It is Attention, much more than any difference in the abstract power of reasoning, which constitutes the vast difference which exists between minds of different individuals.” Butler gives us this important testimony : “ The most important intellectual habit I know of is the habit of attending exclusively to the matter in hand. It is com¬ monly said that genius cannot be infused by education, yet this power of concentrated attention, which belongs as a part of his gift to every great discoverer, is unques¬ tionably capable of almost indefinite augmentation by resolute practice.” And, concluding this review of opinions, and endorse¬ ments of that which the Yogis have so much to say, and to which they attach so much importance, let us listen to the words of Beattie, who says: “ The force where- miSTfiy. E CUL1 TV ATION OF ATTENTION fnVthing strikes the mind is generally in proport' iegree of attention bestowed upon it. Moreover, the' great art of memory is attention, and inattentive people always have bad memories.” There are two general kinds of Attention. The first is the Attention directed within the mind upon mental objects and concepts. The other is the Attention directed outward upon objects external to ourselves. The same general rules and laws apply to both equally. Likewise there may be drawn another distinction and division of attention into two classes, viz., Attention attracted by some impression coming into consciousness without any conscious effort of the Will — this is called Involuntary Attention, for the Attention and Interest is caught by the attractiveness or novelty of the object. At'ention directed to some object by an effort of the Will is called Voluntary Attention. Involuntary Atten¬ tion is quite common, and requires no special training. In fact, the lower animals, and young children seem to have a greater share of it than do adult men. A great percentage of men and women never get beyond this stage to any marked degree. On the other hand. Volun¬ tary Attention requires effort, will, and determination — a certain mental training, that is beyond the majority of people, for they will not “ take the trouble ” to direct their attention in this way. Voluntary Attention is the mark of the student and other thoughtful men. They focus their minds on objects that do not yield immediate interest or pleasure, in order that they may learn and accomplish. The careless person will not thus fasten his Attention, at least not more than a moment or so, for his Involuntary Attention is soon attracted by some pass¬ ing object of no matter how trifling a nature, and the Voluntary Attention disappears and is forgotten. Volun¬ tary Attention is developed by practice and perseverance RAJA YOGA *§L Sidjili well worth the trouble, for nothing in the is accomplished without its use. The Attention does not readily fasten itself to unin¬ teresting objects, and, unless interest can be created, it requires a considerable degree of Voluntary Attention in order that the mind may be fastened upon such an object. And, more than this, even if the ordinary atten¬ tion is attracted it will soon waver, unless there is some interesting change in the aspect of the object, that will give the attention a fresh hold of interest, or unless some new quality, characteristic or property manifests itself in the object. This fact occurs because the mind mechan¬ ism has not been trained to bear prolonged Voluntary Attention, and, in fact, the physical brain is not accus¬ tomed to the task, although it may be so trained by patient practice. It has been noticed by investigators that the Attention may be rested and freshened, either by withdrawing the Voluntary Attention from the object, and allowing the Attention to manifest along Involuntary lines toward passing objects, etc.; or, on the other hand, by directing the Voluntary Attention into a new field of observation —toward some new object. Sometimes one plan will seem to give the best results, and again the other will seem preferable.