The Place of Concentration in Integral Yoga

Besides the need for purification, prayer, using the psychic mirror, developing the psychic attitude, etc. another thing that is important in our everyday life as we practice the Integral Yoga is the development of concentration.

And as the psychic being is the center of our sadhana, the first and foremost thing we can concentrate on is the psychic being, our essential being behind and supporting the outer personality. Sri Aurobindo writes,

"You have asked what is the discipline to be followed in order to convert the mental seeking into a living spiritual experience. The first necessity is the practice of concentration of your consciousness within yourself. The ordinary human mind has an activity on the surface which veils the real self. But there is another, a hidden consciousness within behind the surface one in which we can become aware of the real self and of a larger, deeper truth of nature, can realise the self and liberate and transform the nature. To quiet the surface mind and begin to live within is the object of this concentration."1

And for finding this deeper being within us, how should we concentrate, and what should we focus our attention on? Here, Sri Aurobindo continues in the same letter,

"Of this true consciousness other than the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The concentration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psychic being, the divine element in the individual...That other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge...For some the mental concentration is easier, for some the concentration in the heart centre; some are capable of doing both alternately — but to begin with the heart centre, if one can do it, is the more desirable."2 

Here, Mother says how to focus on the heart,

"Concentrate in the heart. Enter into it; go within and deep and far, as far as you can. Gather all the strings of your consciousness that are spread abroad, roll them up and take a plunge and sink down."3

And on this, she specifies,

"Naturally, when I speak of the heart, I do not mean the physical organ, the viscera, but the psychological or psychic centre of the being."4

And further clarifying what this concentration on the inner presence consists of, Sri Aurobindo writes,

"It [concentration of the inner consciousness] can happen in several forms. It can become concentrated in silence as the witness — it can become concentrated in the feeling of the Divine Force flowing through it, the work being a result—it can become concentrated in the feeling of the presence of the Divine or the Ananda or love of the Divine while the working goes on separately in front. All this becomes so habitual that it goes on of itself without the need of call or effort or even of the mind’s attention — it simply is there. There are other possibilities besides those mentioned above, but these are perhaps the most common."5

Thus we have this central practice of concentration on our psychic being, either focused on the heart centre or else on the centre in the head. And yet for us in Integral Yoga, this doesn’t necessarily imply that this is a meditation practice only, done in a quiet room. Rather, Sri Aurobindo sees this concentration as part of our daily living:

"It is not meditation (thinking with the mind) but a concentration or turning of the consciousness that is important, — and that can happen in work, in writing, in any kind of action as well as in sitting down to contemplate."6 

And when asked, ‘What is the difference between meditation and concentration?’, Mother replied:

"Meditation is a purely mental activity, it interests only the mental being... Concentration is a more active state. You may concentrate mentally, you may concentrate vitally, psychically, physically, and you may concentrate integrally. Concentration or the capacity to gather oneself at one point is more difficult than meditation. You may gather together one portion of your being or consciousness or you may gather together the whole of your consciousness or even fragments of it, that is, the concentration may be partial, total or integral, and in each case the result will be different. If you have the capacity to concentrate, your meditation will be more interesting and easier. But one can meditate without concentrating. Many follow a chain of ideas in their meditation - it is meditation, not concentration."7

To develop this ability to concentrate, Mother suggests to set aside daily some quiet time. And as our concentration power improves, we can then bring this concentration into all parts of our life:

"For this purpose, it is good to set apart some time every day when one can quietly go over one’s thoughts and put one’s synthesis in order. Once the habit is acquired, you can maintain control over your thoughts even during work and action, allowing only those which are useful for what you are doing to come to the surface. Particularly, if you have continued to cultivate the power of concentration and attention, only the thoughts that are needed will be allowed to enter the active external consciousness and they then become all the more dynamic and effective. And if, in the intensity of concentration, it becomes necessary not to think at all, all mental vibration can be stilled and an almost total silence secured. In this silence one can gradually open to the higher regions of the mind and learn to record the inspirations that come from there."8

And like anything else, a regular and clearly defined training of our concentration skill will develop it:

"There seems to be only one solution to the problem. In the same way as an athlete develops methodically his muscles by a scientific and gradual training, the faculty of concentrated attention can be developed scientifically by a methodical training - developed in such a way that concentration is obtained at will and on whatever subject or activity is chosen. Thus the work of preparation instead of being done in the subconscient by a slow and steady repetition of the same movements, is done consciously by a concentration of will and a gathered attention centred on one point or another according to plan and decision. The chief difficulty seems to be to obtain this power of concentration independent from all inner and outer circumstances - difficult perhaps but not impossible for him who is determined and persevering. Moreover, whatever method of development is chosen, determination and perseverance are indispensable to obtain success."9

During our everyday life where we interact with others, to foster the ability to concentrate and to deepen it, Mother suggests to control our speech. Reigning in unnecessary words will help develop and maintain the inner space and our focus on the inner presence.

"A constant babble of words seems to be the indispensable accompaniment to daily work. And yet as soon as one makes an effort to reduce the noise to a minimum, one realises that many things are done better and faster in silence and that this helps to maintain one’s inner peace and concentration. If you are not alone and live with others, cultivate the habit of not externalising yourself constantly by speaking aloud, and you will notice that little by little an inner understanding is established between yourself and others; you will then be able to communicate among yourselves with a minimum of words or even without any words at all. This outer silence is most favourable to inner peace, and with goodwill and a steadfast aspiration, you will be able to create a harmonious atmosphere which is very conducive to progress."10

Thus, we find that for our practice of Integral Yoga, this development of the ability to concentrate has for us a very significant place and meaning in all aspects of our life. As we see from both Sri Aurobindo and Mother, we can develop this power of concentration in any part of our being. We can use it throughout our day, during all activities, whether alone or in the company of others. And as a result, everything then takes on another meaning for us. We encounter life’s circumstances differently and handle them from an inner and deeper poise. Mother’s words sum up this concentration practice.

"You may be engaged in the most active action, for example, in playing basketball, which needs a great deal of movement, and yet not lose the attitude of inner meditation and concentration upon the Divine. And when you get that, you will see that all you do changes its quality; not only will you do it better, but you will do it with an altogether unexpected strength, and at the same time keep your consciousness so high and so pure that nothing will be able to touch you any longer. And note that this can go so far that even if an accident occurs, it will not hurt you. Naturally, this is a peak, but it is a peak to which one can aspire. Do not fall into the very common error of believing that you must sit in an absolutely quiet corner where nobody passes by, where you are in a classical position and altogether immobile, in order to be able to meditate — it is not true. What is needed is to succeed in meditating under all circumstances, and I call “meditating” not emptying your head but concentrating yourself in a contemplation of the Divine; and if you keep this contemplation within you, all that you do will change its quality — not its appearance, for apparently it will be the same thing, but its quality. And life will change its quality, and you, you will feel a little different from what you were, with a peace, a certitude, an inner calm, an unchanging force, something which never gives way."11

- Paul Sawh (Canada) 

 

1   Sri Aurobindo. CWSA vol.29 (Letters on Yoga II)

2   Ibid.

3   The Mother. CWM vol.3

4   Ibid. vol.4

5   Sri Aurobindo. CWSA vol.29 (Letters on Yoga II)

6   Ibid.

7   The Mother. CWM vol.4

8   Ibid. vol.12

9   Ibid.

10 Ibid.

11 Ibid. vol.4