A Series of Lessons in Raja Yoga Part 6

And, on the other hand, there is no surer indication of a weak mind than the deficiency in Attention. This weakness may arise from illness or physical weakness reacting upon the brain, in which case the trouble is but temporary. Or it may arise from a lack of mental development.

Imbeciles and idiots have little or no Attention. The great French psychologist, _Luys_, speaking of this fact, says "Imbeciles and idiots see badly, hear badly, feel badly, and their sensorium is, in consequence, in a similar condition of sensitive poverty. Its impressionability for the things of the external world is at a minimum, its sensibility weak, and consequently, it is difficult to provoke the physiological condition necessary for the absorption of the external impression."

In old age the Attention is the first faculty to show signs of decay.

Some authorities have held that the Memory was the first faculty to be affected by the approach of old age, but this is incorrect, for it is a matter of common experience that the aged manifest a wonderfully clear memory of events occurring in the far past. The reason that their memory of recent events is so poor is because their failing powers of Attention has prevented them from receiving strong, clear mental impressions, and as is the impression so is the memory. Their early impressions having been clear and strong, are easily recalled, while their later ones, being weak, are recalled with difficulty. If the Memory were at fault, it would be difficult for them to recall any impression, recent or far distant in time.

But we must stop quoting examples and authorities, and urging upon you the importance of the faculty of Attention. If you do not now realize it, it is because you have not given the subject the Attention that you should have exercised, and further repet.i.tion would not remedy matters.

Admitting the importance of Attention, from the psychological point of view, not to speak of the occult side of the subject, is it not a matter of importance for you to start in to cultivate that faculty? We think so. And the only way to cultivate any mental or physical part or faculty is to Exercise it. Exercise "uses up" a muscle, or mental faculty, but the organism makes haste to rush to the scene additional material--cell-stuff, nerve force, etc., to repair the waste, and it always sends a little more than is needed. And this "little more,"

continually accruing and increasing, is what increases the muscles and brain centers. And improved and strengthened brain centers give the mind better instruments with which to work.

One of the first things to do in the cultivation of Attention is to learn to think of, and do, one thing at a time. Acquiring the "knack" or habit of attending closely to the things before us, and then pa.s.sing on to the next and treating it in the same way, is most conducive to success, and its practice is the best exercise for the cultivation of the faculty of Attention. And on the contrary, there is nothing more harmful from the point of view of successful performance--and nothing that will do more to destroy the power of giving Attention--than the habit of trying to do one thing while thinking of another. The thinking part of the mind, and the acting part should work together, not in opposition.

_Dr. Beattie_, speaking of this subject, tells us "It is a matter of no small importance that we acquire the habit of doing only one thing at a time; by which I mean that while attending to any one object, our thoughts ought not to wander to another." And _Granville_ adds, "A frequent cause of failure in the faculty of Attention is striving to think of more than one thing at a time." And _Kay_ quotes, approvingly, a writer who says: "She did things easily, because she attended to them in the doing. When she made bread, she thought of the bread, and not of the fas.h.i.+on of her next dress, or of her partner at the last dance." _Lord Chesterfield said,_ "There is time enough for everything in the course of the day, if you do but one thing at a time; but there is not time enough in the year if you try to do two things at a time."

To attain the best results one should practice concentrating upon the task before him, shutting out, so far as possible, every other idea or thought. One should even forget self--personality--in such cases, as there is nothing more destructive of good thinking than to allow morbid self-consciousness to intrude. One does best when he "forgets himself" in his work, and sinks his personality in the creative work. The "earnest"

man or woman is the one who sinks personality in the desired result, or performance of the task undertaken. The actor, or preacher, or orator, or writer, must lose sight of himself to get the best results. Keep the Attention fixed on the thing before you, and let the self take care of itself.

In connection with the above, we may relate an anecdote of _Whateley_ that may be interesting in connection with the consideration of this subject of "losing one's self" in the task. He was asked for a recipe for "bashfulness," and replied that the person was bashful simply because he was thinking of himself and the impression he was making. His recipe was that the young man should think of others--of the pleasure he could give them--and in that way he would forget all about himself. The prescription is said to have effected the cure. The same authority has written, "Let both the extemporary speaker, and the reader of his own compositions, study to avoid as far as possible all thoughts of self, earnestly fixing the mind on the matter of what is delivered; and they will feel less that embarra.s.sment which arises from the thought of what opinion the hearers will form of them."

The same writer, _Whateley_, seems to have made quite a study of Attention and has given us some interesting information on its details.

The following may be read with interest, and if properly understood may be employed to advantage. He says, "It is a fact, and a very curious one.

that many people find that they can best attend to any serious matter when they are occupied with something else which requires a little, and but a little, attention, such as working with the needle, cutting open paper leaves, or, for want of some such employment, fiddling anyhow with the fingers." He does not give the reason for this, and at first sight it might seem like a contradiction of the "one thing at a time" idea. But a closer examination will show us that the minor work (the cutting leaves, etc.) is in the nature of an involuntary or automatic movement, inasmuch as it requires little or no voluntary attention, and seems to "do itself." It does not take off the Attention from the main subject, but perhaps acts to catch the "waste Attention" that often tries to divide the Attention from some voluntary act to another. The habit mind may be doing one thing, while the Attention is fixed on another. For instance, one may be writing with his attention firmly fixed upon the thought he wishes to express, while at the time his hand is doing the writing, apparently with no attention being given it. But, let a boy, or person unaccustomed to writing, try to express his thoughts in this way, and you will find that he is hampered in the flow of his thoughts by the fact that he has to give much attention to the mechanical act of writing.

In the same way, the beginner on the typewriter finds it difficult to compose to the machine, while the experienced typist finds the mechanical movements no hindrance whatever to the flow of thought and focusing of Attention; in fact, many find that they can compose much better while using the typewriter than they can by dictating to a stenographer. We think you will see the principle.

And now for a little Mental Drill in Attention, that you may be started on the road to cultivate this important faculty.

MENTAL DRILL IN ATTENTION.

_Exercise I._ Begin by taking some familiar object and placing it before you, try to get as many impressions regarding it as is possible for you.

Study its shape, its color, its size, and the thousand and one little peculiarities about it that present themselves to your attention. In doing this, reduce the thing to its simplest parts--a.n.a.lyze it as far as is possible--dissect it, mentally, and study its parts in detail. The more simple and small the part to be considered, the more clearly will the impression be received, and the more vividly will it be recalled.

Reduce the thing to the smallest possible proportions, and then examine each portion, and mastering that, then pa.s.s on to the next part, and so on, until you have covered the entire field. Then, when you have exhausted the object, take a pencil and paper and put down as nearly as possible all the things or details of the object examined. When you have done this, compare the written description with the object itself, and see how many things you have failed to note.

The next day take up the same object, and after re-examining it, write down the details and you will find that you will have stored away a greater number of impressions regarding it, and, moreover, you will have discovered many new details during your second examination. This exercise strengthens the memory as well as the Attention, for the two are closely connected, the memory depending largely upon the clearness and strength of the impressions received, while the impressions depend upon the amount of attention given to the thing observed. Do not tire yourself with this exercise, for a tired Attention is a poor Attention. Better try it by degrees, increasing the task a little each time you try it. Make a game of it if you like, and you will find it quite interesting to notice the steady but gradual improvement.

It will be interesting to practice this in connection with some friend, varying the exercise by both examining the object, and writing down their impressions, separately, and then comparing results. This adds interest to the task, and you will be surprised to see how rapidly both of you increase in your powers of observation, which powers, of course, result from Attention.

_Exercise II._ This exercise is but a variation of the first one. It consists in entering a room, and taking a hasty glance around, and then walking out, and afterward writing down the number of things that you have observed, with a description of each. You will be surprised to observe how many things you have missed at first sight, and how you will improve in observation by a little practice. This exercise, also, may be improved by the a.s.sistance of a friend, as related in our last exercise.

It is astonis.h.i.+ng how many details one may observe and remember, after a little practice. It is related of Houdin, the French conjurer, that he improved and developed his faculty of Attention and Memory by playing this game with a young relative. They would pa.s.s by a shop window, taking a hasty, attentive glance at its contents. Then they would go around the corner and compare notes. At first they could remember only a few prominent articles--that is, their Attention could grasp only a few.

But as they developed by practice, they found that they could observe and remember a vast number of things and objects in the window. And, at last, it is related that Houdin could pa.s.s rapidly before any large shop window, bestowing upon it but one hasty glance, and then tell the names of, and closely describe, nearly every object in plain sight in the window. The feat was accomplished by the fact that the cultivated Attention enabled Houdin to fasten upon his mind a vivid mental image of the window and its contents, and then he was able to describe the articles one by one from the picture in his mind.

Houdin taught his son to develop Attention by a simple exercise which may be interesting and of value to you. He would lay down a domino before the boy--a five-four, for example. He would require the boy to tell him the combined number at once, without allowing him to stop to count the spots, one by one. "Nine" the boy would answer after a moment's hesitation.

Then another domino, a three-four, would be added. "That makes sixteen,"

cried the boy. Two dominoes at a time was the second day's task. The next day, three was the standard. The next day, four, and so on, until the boy was able to handle twelve dominoes--that is to say, give instantaneously the total number of spots on twelve dominoes, after a single glance. This was Attention, in earnest, and shows what practice will do to develop a faculty. The result was shown by the wonderful powers of observation, memory and attention, together with instantaneous mental action, that the boy developed. Not only was he able to add dominoes instantaneously, but he had powers of observation, etc., that seemed little short of miraculous. And yet it is related that he had poor attention, and deficient memory to begin with.

If this seems incredible, let us remember how old whist players note and remember every card in the pack, and can tell whether they have been played or not, and all the circ.u.mstances attending upon them. The same is true of chess players, who observe every move and can relate the whole game in detail long after it has been played. And remember, also, how one woman may pa.s.s another woman on the street, and without seeming to give her more than a careless glance, may be able to relate in detail every feature of the other woman's apparel, including its color, texture, style of fas.h.i.+oning, probable price of the material, etc., etc. And a mere man would have noticed scarcely anything about it--because he would not have given it any attention. But how soon would that man learn to equal his sister in attention and observation of women's wearing apparel, if his business success depended upon it, or if his speculative instinct was called into play by a wager with some friend as to who could remember the most about a woman's clothing, seen in a pa.s.sing glance? You see it is all a matter of Interest and Attention.

But we forget that the Attention may be developed and cultivated, and we complain that we "cannot remember things," or that we do not seem to be able to "take notice." A little practice will do wonders in this direction.

Now, while the above exercises will develop your memory and powers of observation, still that is not the main reason that we have given them to you. We have an ulterior object, that will appear in time. We aim to develop your Will-power, and we know that Attention stands at the gate of Will-power. In order to be able to use your Will, you must be able to focus the Attention forcibly and distinctly. And these childish exercises will help you to develop the mental muscles of the Attention. If you could but realize the childish games the young Yogi students are required to play, in order to develop the mental faculties, you would change your minds about the Yogi Adepts whom you have been thinking about as mere dreamers, far removed from the practical. These men, and their students, are intensely practical. They have gained the mastery of the Mind, and its faculties, and are able to use them as sharp edged tools, while the untrained man finds that he has but a dull, unsharpened blade that will do nothing but hack and hew roughly, instead of being able to produce the finished product.

The Yogi believes in giving the "I" good tools with which to work, and he spends much time in tempering and sharpening these tools. Oh, no, the Yogi are not idle dreamers. Their grasp of "practical things" would surprise many a practical, matter-of-fact Western business man, if he could but observe it.

And so, we ask you to practice "observing things." The two exercises we have given are but indications of the general line. We could give you thousands, but you can prepare them yourselves as well as could we.

The little Hindu boy is taught Attention by being asked to note and remember the number, color, character and other details of a number of colored stones, jewelry, etc., shown for an instant in an open palm, the hand being closed the moment after. He is taught to note and describe pa.s.sing travelers, and their equipages--houses he sees on his journeys--and thousands of other everyday objects. The results are almost marvelous. In this way he is prepared as a _chela_ or student, and he brings to his _guru_ or teacher a brain well developed--a mind thoroughly trained to obey the Will of the "I"--and with faculties quickened to perceive instantly that which others would fail to see in a fortnight. It is true that he does not turn these faculties to "business" or other so-called "practical" pursuits, but prefers to devote them to abstract studies and pursuits outside of that which the Western man considers to be the end and aim of life. But remember that the two civilizations are quite different--following different ideals--having different economic conditions--living in different worlds, as it were. But that is all a matter of taste and ideals--the faculty for the "practical life" of the West is possessed by the _chela_, if he saw fit to use it. But all Hindu youths are not _chelas_, remember--nor are all Western youths "captains of industry," or Edisons.

MANTRAM (AFFIRMATION).

I am using my Attention to develop my mental faculties, so as to give the "I" a perfect instrument with which to work. The mind is _My_ instrument and I am bringing it to a state of capacity for perfect work.

MANTRAM (OR AFFIRMATION).

There is but One Life--One Life Underlying. This Life is manifesting through ME, and through every other shape, form, and thing. I am resting on the bosom of the Great Ocean of Life, and it is supporting me, and will carry me safely, though the waves rise and fall--though the storms rage and the tempests roar. I am safe on the Ocean of Life, and rejoice as I feel the sway of its motion. Nothing can harm me--though changes may come and go, I am Safe. I am One with the All Life, and its Power, Knowledge, and Peace are behind, underneath, and within Me. O! One Life!

express Thyself through me--carry me now on the crest of the wave, now deep down in the trough of the ocean--supported always by Thee--all is good to me, as I feel Thy life moving in and through me. I am Alive, through thy life, and I open myself to thy full manifestation and inflow.

THE SIXTH LESSON.

CULTIVATION OF PERCEPTION.

Man gains his knowledge of the outside world through his senses. And, consequently, many of us are in the habit of thinking of these senses as if _they_ did the sensing, instead of being merely carriers of the vibrations coming from the outside world, which are then presented to the Mind for examination. We shall speak of this at greater length a little later on in this lesson. Just now we wish to impress upon you the fact that it is the Mind that perceives, not the senses. And, consequently, a development of Perception is really a development of the Mind.

The Yogis put their students through a very arduous course of practice and exercises designed to develop their powers of perception. To many this would appear to be merely a development of the Senses, which might appear odd in view of the fact that the Yogis are constantly preaching the folly of being governed and ruled by the senses. But there is nothing paradoxical about all this, for the Yogis, while preaching the folly of sense life, and manifesting the teaching in their lives, nevertheless believe in any and all exercises calculated to "sharpen" the Mind, and develop it to a keen state and condition.

They see a great difference between having a sharpened perception, on the one hand, and being a slave to the senses on the other. For instance, what would be thought of a man who objected to acquiring a keen eyesight, for fear it would lead him away from higher things, by reason of his becoming attached to the beautiful things he might see. To realize the folly of this idea, one may look at its logical conclusion, which would be that one would then be much better off if all their senses were destroyed. The absurdity, not to say wickedness, of such an idea will be apparent to everyone, after a minute's consideration.

The secret of the Yogi theory and teachings regarding the development of the Mental powers, lies in the word "_Mastery_." The Yoga student accomplishes and attains this mastery in two ways. The first way is by subordinating all the feelings, sense-impressions, etc., to the Mastery of the "I," or Will, the Mastery being obtained in this way by the a.s.sertion of the dominancy of the "I" over the faculties and emotions, etc. The second step, or way, lies in the Yogi, once having a.s.serted the mastery, beginning to develop and perfect the Mental instrument, so as to get better work and returns from it. In this way he increases his kingdom and is Master over a much larger territory.

In order for one to gain knowledge, it is necessary to use to the best advantage the mental instruments and tools that he finds at his disposal.

And again, one must develop and improve such tools--put a keen edge upon them, etc. Not only does one gain a great benefit from a development of the faculties of perception, but he also acquires an additional benefit from the training of the whole mind arising from the mental discipline and training resulting from the former exercises, etc. In our previous lessons we have pointed out some of the means by which these faculties might be greatly improved, and their efficiency increased. In this lesson we shall point out certain directions in which the Perceptive faculties may be trained. We trust that the simplicity of the idea may not cause any of our students to lose interest in the work. If they only knew just what such development would lead to they would gladly follow our suggestions in the matter. Every one of the ideas and exercises given by us are intended to lead up to the strengthening of the Mind, and the attainment of powers and the unfoldment of faculties. There is no royal road to Raja Yoga, but the student will be well repaid for the work of climbing the hill of Attainment.

In view of the above, let us examine the question of The Senses. Through the doors of the senses Man receives all his information regarding the outside world. If he keeps these doors but half open, or crowded up with obstacles and rubbish, he may expect to receive but few messages from outside. But if he keeps his doorways clear, and clean, he will obtain the best that is pa.s.sing his way.

If one were born without sense-organs--no matter how good a Mind he might have--he would be compelled to live his life in a dreamy plant-life stage of existence, with little or no consciousness. The Mind would be like a seed in the earth, that for some reason was prevented from growing.

One may object that the highest ideas do not come to us through the senses, but the reply is that the things obtained through the senses are the "raw material" upon which the mind works, and fas.h.i.+ons the beautiful things that it is able to produce in its highest stages. Just as is the body dependent for growth upon the nourishment taken into it, so is the mind dependent for growth upon the impressions received from the Universe--and these impressions come largely through the senses. It may be objected to that we know many things that we have not received through our senses. But, does the objector include the impressions that came through his senses in some previous existence, and which have been impressed upon his instinctive mind, or soul-memory? It is true that there are higher senses than those usually recognized, but Nature insists upon one learning the lessons of the lower grades before attempting those of the higher.

Do not forget that all that we know we have "worked for." There is nothing that comes to the idler, or s.h.i.+rker. What we know is merely the result of "stored-up acc.u.mulations of previous experience," as Lewes has so well said.

So it will be seen that the Yogi idea that one should develop all parts of the Mind is strictly correct, if one will take the trouble to examine into the matter. A man sees and knows but very little of what is going on about him. His limitations are great. His powers of vision report only a few vibrations of light, while below and above the scale lie an infinity of vibrations unknown to him. The same is true of the powers of hearing, for only a comparatively small portion of the sound-waves reach the Mind of Man--even some of the animals hear more than he does.

If a man had only one sense he would obtain but a one-sense idea of the outside world. If another sense is added his knowledge is doubled. And so on. The best proof of the relation between increased sense perception and development is had in the study of the evolution of animal forms. In the early stages of life the organism has only the sense of feeling--and very dim at that--and a faint sense of taste. Then developed smell, hearing and sight, each marking a distinct advance in the scale of life, for a new world has been opened out to the advancing forms of life. And, when man develops new senses--and this is before the race--he will be a much wiser and greater being.