Page 29 - Introduction to Prananhuti Aided Meditation

is temporarily 'subdued by the application of physical force. Practical examples offer sufficient proof to show that those having advanced with the condition thus developed, become internally so gross and rigid that they become wholly insusceptible to finer and subtler influences. Concentration effected by forceful suppression of thoughts leaves its weighty effect upon the mind. The force applied for the purpose, also being a physical force, causes its own weight. Thus in a word the state of concentration interpreted as coma is basically wrong, since it keeps one in close touch with matter. In that sense concentration may aptly be compared to a marshy condition, from which it is very difficult for one to extricate himself. He cannot save himself from sinking down deep into it unless he falls flat over it giving up all his efforts. Those who proceed on with that condition, carry along all through with matter. It may, however, help them to some extent in their material purposes and promote in them hypnotic powers, but it is not the least helpful in a purely spiritual pursuit.
People like to go into concentration because it is pleasing to the senses. Obviously it cannot, therefore, be helpful in a spiritual pursuit. Concentration directly refers to suppression of thoughts. The idea entered into our mind only after mesmerism or hypnotism has come to our view, because there the physical force of thought was utilised all through. No spiritual purpose can be served thereby. It can, however, reveal the nature and character of a thing, but that can by no means help its achievement. It cannot therefore be instrumental in the attainment of God. On the other hand it tends to keep one away from Reality. The basis of meditation is purely spiritual, while that of concentration is only the ego. When you mean to concentrate, 'You' are there, quite definitely, but when you meditate, you wait for something higher, hence you are away from the idea of self.
The only proper course for an aspirant would, therefore, be to get himself absorbed in the light of the Divine coming to him from the Original source, without minding the implications of the word concentration. In that case the question of concentration will not arise at all, and one will all along be with that which can neither be interpreted as concentration nor otherwise. Concentration with all its implications affecting enclosement, being not of any avail, it is only the power of 'non -concentration' as I may call it that enables one's approach to higher and higher regions of enlightenment. Proceeding along in that way, one would keep on imbibing the power of the Source to light himself up with Divine effulgence.