The Doctrine and Practice of Yoga | Page 3

effort of the mind to so abstract itself.
Dharana is reached when this effort is finally successful and the mind
becomes steadfast and one-pointed. Dhyana is an extension of this
steadfastness. When Dhyana is reached, the student is beyond the range
of books. His mind is occupied with original researches and
experiments and his knowledge becomes more and more definite.
Going on and on always on the one line complete knowledge of that
subject is attained. This is the objective view of Samadhi. All these
stages when completed make one Samayana. The subjective view of
Samadhi no books or writings can teach you. As you go deeper and
deeper into Yoga, you will understand these things in the light of your
Soul-Vision. It will come to you if you follow my subsequent
instructions. Despair not.
WHAT IS MAYA?
Now, first of all, what is Maya (ignorance of the real)? Take the
dial-plate of a watch. You know quite well that the hands of the watch
are governed by the mechanism behind. Both are necessary. Ignorance
exists in thinking that the hands of the watch move by themselves. This
visible universe is the dial-plate of the Invisible. Maya (ignorance)
blinds you to this fact, _i.e._, mere objective knowledge blinds you to
the subjective side of life and you see nothing beyond a material
universe. But you, who realize both, objective as well as subjective,
need not be afraid of such a danger. For a danger it is to develop the
objective mind die neglect of the subjective. In order to round yourself
out, practise both. _But first, last and always, let the subjective guide,
govern and illumine the objective_. Also remember this: If your mind
is at all attached to the objective world, try your very best to disattach it
and fix it on the subjective side of life, else will you bring untold
suffering on yourself. The half-wordly and half-spiritual man who
wants to lead a spiritual sensual life eventually brings about a conflict
between the laws and forces of the two planes of being. He is
overwhelmed with pain and at last with cries of suffering, disease and
loss, he is made to open his eyes. Understand the world for what it is
but do not lower your soul to the point of being attached to its small

thoughts, things and ways.
HOW TO CONCENTRATE OBJECTIVELY.
(_a_) In all undertakings whether of small or great importance shut off
all thoughts and ideas except such as have any immediate and direct
bearing upon the thing in hand. Pay attention. Bend all the energies of
your mind and will upon it till it is completed to your satisfaction.
Divert your attention from one thing to another only when you sanction
by a resolve and understand why you do so. Your daily work which
you must choose according to the special bent of your mind, will
present you opportunities.
(_b_) Control impulse. Suppose an idea enters your mind. Compose
yourself quietly before carrying out its purport. Consider it. Turn it
over in your mind. Contemplate it. Weave your mental energies around
it, as it were, till at last the idea with your final decision stands out
clear-cut and well-defined. Then proceed to act it out physically with
your mental concentration cutting a way for you straight on to the
execution of your designing. This is forethought.
(_c_) In perfect concentration time vanishes. In working out a design
on which you have set your heart dispense altogether with the element
of time and work at it concentratedly for days, months and years with
confident expectation of success.
(_d_) Take a picture, representing a landscape, the interior of a building,
an assembly of persons, a square, a triangle or a more complicated
geometrical figure. Look at it well. Then lay it aside. Close your eyes.
Reproduce the picture mentally in detail. Then repose your mind on the
same image to the exclusion of all other thoughts. This is a more fixed
and meditative method and will sharpen the mind wonderfully. It will
also develop the power of conscious Mental Imagery. The key to
Objective Concentration is _Conscious Attention_, remember.
ACTIVE AND PASSIVE MENTATION.
These terms imply two different distinct functions of the human mind.

The active function performs the volitional, voluntary thinking. It is the
conscious focusing of the mind on some mental problem. Banishing
from the mind all thoughts and ideas not in harmony with your special
subject of study implies Active Mentation. This function is used by the
active, wide-awake man in his busy and energetic moments. It is the
key to the development of Will-Power and a vigorous intellect. You are
conscious of effort when you are exercising this function. The mind
becomes exhausted after a great deal of such effort and cries