In this presentation, we will examine one of the two ways to control our minds. They are (1) Constant practice and (2) Indifference. We will start in reverse order by looking at (2) Indifference first and, in the following presentation, look at (1) Constant Practice.
(1) INDIFFERENCE – This reference is clearly about the power of kama, or desire, to attract, influence, and occupy the mind. In a previous presentation, we examined in detail the connection between Kama and Manas and observed how desire continually drives the mind and regularly causes it to act as a servant of pleasure. As a result, the mind is motivated to seek what is pleasing and to avoid what causes pain. Therefore, it is only by controlling and mastering the emotions that they can be controlled and prevented from diverting the mind from its intended task.
It is important for the student to remember that a jumble of trivial emotions is unworthy of a rational being. It is highly undignified for anyone who is a spark of the Divine to allow themself to be governed by their Desire-Elemental – a thing that is not even a mineral yet. Having said this, I feel it is important to reiterate that humans and elementals are all monads and, therefore, both on a journey of consciousness expansion. I have met many a student of esoteric knowledge who naturally see themselves as part of the divine but could never imagine that they were ever members of the lower kingdoms of Nature.
There are two main ways in which this indifference can be achieved and used as a means to focus. These are referred to as the (a) Philosophical method and the (b) Devotional method.
(a) The Philosophical Method consists of modifying and strengthening one’s attitude towards everything that usually attracts and binds people, bringing desire under complete control. This results in a state of indifference to all objects, whether they are external or presented to the mind from within. This method may appear difficult for most people with a Western temperament and can often lead to more confusion than it resolves. However, for people with an Eastern temperament, it does not seem to present much difficulty.
Fully expounding on this method would require a philosophical treatise, which is beyond the scope of this presentation. Here are a few words to give a general idea of the method. The philosophy of the system described in Discourses 5 and 6 of the Bhagavad Gita, known as the Yoga of Renunciation of Action and the Yoga of Self-Subdual, revolves around the following aspects:
– The man “neither hateth nor desireth”
– He is free from the pairs of opposites
– He perceives that the senses move among the objects of sense
– He places all actions in the Eternal, abandoning attachment
– He mentally renounces all actions
– He looks equally upon a Brahmana adorned with learning and humility, a cow, an elephant, and even a dog and outcaste
– He neither rejoiceth on obtaining what is pleasant, nor sorroweth on obtaining what is unpleasant
– He is unattached to external contacts and finds joy in the Self
– He is able to endure the force born from desire and passion
– He is harmonised, happy, and intent on the welfare of all beings
- He is disjoined from desire and passion.
“He performs actions as his duty, without being attached to the results of the actions. He remains calm and peaceful and is unaffected by extremes of weather, pleasure, pain, honour, or dishonour. He treats everyone equally, whether they are friends or foes, and is free from desire and greed. He is steady and unwavering, like a lamp in a place without wind, and is not shaken by intense sorrow. He completely lets go of all desires and gradually achieves tranquillity by focusing the mind on the SELF. He sees the SELF in all beings and all beings in the SELF, and he is completely balanced.”
What has just been stated is just a basic outline of what we call the philosophical method. The method can and indeed should be modified and adapted within broad limits to fit the specific individual and the peculiarities of their temperament. The philosophical method, as mentioned earlier, can be a difficult and puzzling path for many. Therefore, since “the dharma of another is full of danger,” let those individuals follow the second, less drastic method, which will be described now.
(b) The Devotional Method: In this method, instead of trying to eliminate Kama, i.e., desire or attachment, the student uses the force of Kama to focus the mind. This method is mainly used by devotees, who cultivate intense desire (Kama) in its highest form so that all other attachments become relatively insignificant and powerless to disturb or distract their attention.
A person with a devotional temperament can achieve this by concentrating on a beloved object or image. The pleasure experienced from contemplating that image helps keep the mind fixed on it, even if the mind is forcibly pulled away from it. In this way, a devotee can attain a considerable degree of concentration. Remember that faculty?
While a devotee uses the element of attraction to a person, a more philosophically-minded person may choose a profound idea or problem as the attractive image. For them, the intellectual interest and deep desire for knowledge provide the binding power of attraction, thus fixing the mind immovably. From this perspective, concentration can be defined as the mental practice of controlling the mind, dominating it with a mood stamped upon it by the will so that all thinking is bent on the chosen purpose.
If someone isn’t particularly devoted, they can modify the above method. This modified method is probably the easiest for most people, as it involves becoming very interested and absorbed in the chosen subject to the point where all other thoughts are naturally excluded from the mind. The idea is to become so engrossed in the subject that it induces a state of concentrated focus. This requires being able to do this at will, and is best achieved by practicing the power and habit of observing and paying attention to external objects.
Choose an object and examine it from various perspectives. No object in nature is truly dull or uninteresting; if something seems so, it’s likely due to our failure to appreciate its wonder and beauty due to our inattentiveness and lack of perception.
Some level of mastery of this relatively simple exercise is necessary for successful visualisation—the ability to mentally reproduce an object in accurate detail without it being visible to the eyes. Accurate visualisation is a necessary skill in certain forms of occult work, such as ceremonial practices.
If an idea, such as a virtue, is chosen instead of a physical object, it should evoke enthusiasm and dedication in the student. In this case, the focus should mainly be on feelings rather than on the mind. It is easier to concentrate on feelings than on thoughts, as thoughts are more intricate and active. However, if concentration of feelings can be achieved, the mind will follow to some extent.
When practising concentration or meditation, beginners may find themselves distracted by unsatisfied desires and unresolved problems, which clamour for attention. To remove these obstacles, it is not helpful to repress or suppress them. A better approach is to acknowledge them, allocate time to think them through and resolve them. A mind that is constantly grappling with unresolved issues cannot successfully concentrate or meditate. The student needs to commit to resolving their problems, stick to their decisions, and refrain from dwelling on the same issues repeatedly. The ability to do this improves with practice and the habit of putting decisions into action.
It is worth summarising what has just been discussed; we have covered an overview of two methods for achieving mental focus and concentration through the control of desire (Kama) and its relationship with the mind (Manas). The two methods discussed are the Philosophical Method and the Devotional Method.
We discussed the importance of controlling emotions by acknowledging that desire (kama) strongly influences the mind (manas). Controlling emotions is crucial for maintaining mental focus. We acknowledged that being governed by the “Desire-Elemental” is considered undignified for a “spark of the Divine,” but we also recognised that this statement needs to be nuanced.
The Philosophical Method involves modifying one’s attitude towards objects of desire. The aim is to achieve indifference to all objects, both external and internal. This is based on principles from the Bhagavad Gita, including:
– Freedom from attachment and opposites
– Equality in perception of all beings
– Performing actions without attachment to results
– Finding joy in the Self
I pointed out that this method may be challenging for those with a Western temperament.
The Devotional Method uses the force of Kama (desire) to focus the mind. This can be achieved in three ways by:
– Cultivating intense desire in its highest form
– Concentrating on a beloved object or image
– For philosophical minds, it is focusing on a profound idea or problem
These three techniques are practised by becoming deeply involved, interested, and absorbed in a chosen subject. This requires practising observation and attention to external objects. These practices are helpful in developing visualisation skills.
To develop concentration techniques, choose an object or idea that evokes enthusiasm. Focus on feelings rather than thoughts for more effortless concentration and acknowledge and resolve distracting thoughts and desires rather than suppressing them.
The general advice when practising indifference is that the methods should be adapted to individual temperaments; consistent practice and habit-forming are crucial to success, and resolving personal issues is essential for effective concentration and meditation.
In the following presentation, we will review how to improve concentration by looking at the methods employed in the first method on the list, which is constant practice.