Concentration is like a diamond, a brilliant focusing of our energy, intelligence, and sensitivity.
We have all, at different times in our lives, had a taste of concentration: each of us has fully given our attention to a loved one, a beautiful sunset, a resounding symphony, or a project that completely absorbed us. And it is possible to train our minds to increase and develop this special kind of focused attention.
By developing our ability to concentrate, we increase our capacity for integrating thoughts, fact, and information in a way that reveals deeper, more integral wisdom than that which is immediately apparent to the unfocused observer. The concentrated mind enables us to accelerate our growth and learning because it provides more intuitive insight into the true nature and meaning of life.
Life is learning. The amount of real learning that takes place is directly proportional to our ability to concentrate or focus our attention on a chosen object or theme for a period of time. Real learning is not just the acquisition of knowledge but the ability to penetrate deeply into the meaning behind superficial knowledge and appearances.
For most people, the distracted and uncontrolled circulation of thoughts is the norm. Yet such confused states of mind are problematic and do little to improve the quality of our lives. The father of modern psychology of consciousness, Dr. William James, once said that the maximum attention span of a normal person was four seconds. For most of us, even that would be a feat! While this is regarded as normal by modern standards, the world's contemplative traditions regard this as highly dysfunctional compared to what is really possible if people were to develop their potential. The archives of the great contemplative traditions yield a treasury of inspiring descriptions of, and systematic directions for, developing states of concentration that remain stable and clear for minutes, hours, even days at a time without distraction!
Developing strong concentration is similar to developing physical strength. With patient, persistent practice, the following techniques will increase the strength and duration of your attention. Once this capacity is developed, a concentrated beam of awareness can be focused on any activity, leading to deeper understanding and appreciation of the ways things truly are and greater wisdom and compassion in your life.
Classic spiritual literature describes several stages of concentrative meditation, each with clear indicators. A simple way to understand these stages follows:
At the first stage, concentration is momentary, then gradually sustained. A classical indicator that our practice of concentration is becoming more stable is when we can focus our attention on a chosen object or theme for seven, then twenty-one, then 108 breaths without losing focus. As concentration grows, even when our attention does wander, distractions are immediately recognized and we return our mind to the object of concentration.
At the second stage, concentration is so stable that we no longer completely lose focus. As we develop our capacity to sustain our focus of attention without lapsing into distraction or dullness, concentration ripens and matures into a state of contemplation or communion with whatever we are focused on. Here we begin to experience a profound sense of connectedness and flow between ourselves as the observer and the object of our contemplation.
Finally, at the third stage, concentration and the sense of communion become so wholehearted and uninterrupted that the mind literally absorbs the object of its focus and merges into a state of unification. You may have spontaneously experienced such complete concentration at times—when you were in love, for example, or when your attention was completely captured by something of inspiring beauty. In such timeless moments we transcend the duality of “connection” and enter a state of ecstasy in which the subject (self) becomes intimately unified with the object in a state of profound intuitive understanding. As the great Tibetan saint Tilopa once said, “At first the meditator feels like his mind is tumbling like a river falling through a gorge; in mid-course, it flows slowly like the gently meandering River Ganges; and finally, the river becomes one with the great vast Ocean, where the Lights of Son (self) and Mother (ground of being) merge into one.”
As our concentration grows more stable, our perception and conception of ourselves and our world gradually transform and new dimensions of intuitive insight are revealed. Our sense of separation and isolation gives way to a heartfelt sense of connection, intimacy, interrelatedness, belonging, empathy, respect, love and compassion—for ourselves, for other “selves,” and for the world and universe in which we live. Most important, through the practice of concentration meditation we awaken the profound insight necessary to transform our perception of the world; we realize that a world of separate objects and entities is truly a compelling, though widely shared illusion, an artifact of the distracted mind. The journey from distraction to concentration, communion, and unification is truly one that leads us toward discovering the many dimensions of our wholeness.
In the classic meditation manuals, meditative concentration or Samadhi (Sanskrit), is developed through cultivating a state of mental stabilization known as “calm abiding”—shamatha (Sanskrit) or shine (Tibetan). These progressive stages of deep meditation open the doorways to various levels of meditative absorption or trance known as the dhyanas (Sanskrit). The meditative practices for developing concentration have traditionally been cultivated with the motivation to achieve one or more of the following results:
In modern times such extraordinary, though natural, powers of the mind are regarded as rare, or even mythical. This is due to the ignorance of those who lack faith and who have never had the inclination and discipline necessary to engage in the intensive meditation practice with which they are cultivated. Out of their wisdom and compassion for others, those who have cultivated these powers are likely to avoid debates with people who flaunt their ignorance, and simply go about their lives with a gentle smile of deep compassion and understanding.
Training in concentration performs a miracle of transformation. When we have the kind of stability of mind common in sleep, we lack the clarity necessary for the mind to be a truly useful instrument. On the other hand, during wakeful life the clarity of our minds may be very vivid, such as when we are interested, aroused, threatened, angry, or delighted. At these times, however, we are often also mentally agitated and lacking in the steadiness of attention necessary to carefully examine what is going on and to respond in a wise, compassionate, and effective manner.
The challenge for the meditator is to develop the rare and delicate balance in the nervous system necessary for sustained awareness. Some liken concentration meditation to learning how to balance on the top of a mountain with two very steep slopes on either side. One side is the turbulent valley of agitation, the mind boiling over with excitement which, if taken to extremes, is called psychosis. On the other side is the danger of sinking into the valley of mental dullness where awareness fades, and sleepiness renders us unconscious to our life and world.
To keep the mind balanced in concentration, you must learn to cultivate two qualities of mind: first, the stability and continuity of attention that can remain focused upon whatever you choose, inwardly or outwardly. Second, along with that stability is a quality of lucid clarity and presence that illuminates whatever you focus upon. This unusually balanced mental state is a rare fusion of high intensity with deep peace and stability of mind. Free from the disturbing habits of distraction and mental dullness, the concentrated mind is able to focus deeply into whatever it holds. This reveals a quality of extraordinary intuitive insight that frees us from the confusion generated by the habits of a dull and wild mind.
Two qualities of mind are regarded as necessary to develop the stability and vividness necessary for sustained concentration. The first is called mindfulness. Mindful awareness is the faculty of attention that is able to focus without distraction, without for getfulness, and with continuity of awareness upon whatever you choose to attend to. The Sanskrit and Arabic terms for mindfulness are often translated as “remembering” or “recollection.” In Hebrew, mindfulness carries the meaning of “deep listening” or “giving your heart to something.” To the degree that mindfulness is strong, we are able to maintain awareness of whatever we choose without lapsing into distraction or for getting what we were paying attention to.
Though in recent years the practice of mindfulness has received considerable attention, mindfulness alone is not sufficient to perfect concentration. Mindfulness must work in tandem with a second quality of mind—vigilance or discernment. Sometimes also described as “introspective alertness,” this quality of mind serves as a metacognition that monitors our quality of mindfulness. Such an inner “quality control” function keeps us aware of the status of our mental balance, alerting us if the mind is congealing into dullness or churning with too much excitement. In practice, vigilance is like a mother who checks in frequently on her sleeping child. She isn't there constantly but checks in from time to time: “How is the baby? Is everything alright?” In the same way, vigilance checks to see if our attention is present or has gone out to lunch, or if our attention has for gotten our chosen focus and wandered off into memories of the past or fantasies of the future. If vigilance detects that either agitation or dullness are creeping into the mind and threatening mindfulness, it activates our will to apply antidotes to restore our balance of mind.
Concentration meditation increases our capacity not only for living life with a greater intensity but also with greater capacity for intimacy. For many people, when the intimacy or intensity of life reaches a threshold that exceeds their capacity to hold it, they become frightened and withdraw. To escape the intensity of really feeling close or intimate with others, people usually either seek a way to dull their sensitivity or to release the charge of intensity building within them. Strategies for reducing sensitivity include: dulling ourselves with nicotine, alcohol, or overeating; dampening our physical sensitivity by carrying excess tension or extra weight; or keeping ourselves busy, agitated, and distracted. Sometimes, as a subtle way to reduce the charge of intensity that is building within us, we breathe through our mouth instead of our nose. Strategies commonly used to release intensity are to be fidgety—tapping our fingers or feet, talking too much, nervously cracking jokes, or seeking intense emotional or sexual release.
The practices of concentration and mindfulness meditation strengthen the clarity and peace of mind necessary to be truly present, which gives rise to a sense of intimacy with ourselves and with others. Concentration helps us not only to increase our capacity for connection and intimacy, but to live in a more centered, patient, tolerant, thoughtful, and compassionate way.
The first step in concentration meditation is to select a focus for concentration. There are thousands of objects of attention that are classically prescribed for developing concentration. An ideal concentration focus for you will be one that is sufficiently easy for your attention to find and hold with clarity, and one that brings peace or joy to your mind but doesn't create too much excitement or boredom as you focus on it. If you select a focus that has meaning for you, be watchful that it doesn't create too many associations or distractions.
For most people, the simplest and most direct method for developing mental stability and concentration is to focus upon the flow of your breath—the steady balancing rhythm of in-breath and out-breath. The breath is often used because it is easy to find and continually present—we breathe approximately 21,600 times every day. Meditating on the flow of breath is considered the most effective method for helping people with busy minds to quiet their internal dialogue. Our state of mind and flow of breath are very closely connected. You can observe for yourself how closely linked breathing patterns and states of mind are. Notice the changes in your own rate and flow of breath when you are feeling anxious, angry, joyful, loving, stressed, or at peace. Simply by bringing your attention to the natural rhythm and flow of your breath you can shift your mind and body toward greater calm, clarity, and balance.
If you select the breath as a focus for concentration meditation, simply focus either upon the sensations as the breath flows in and out of the nostrils, or upon the sensations of the abdomen rising and falling with each breath.
Even if you choose another focus for training your concentration, it can still be helpful to begin with a few minutes of mindful breathing to help focus and quiet your mind. Allow each inhalation to help you focus, and each exhalation to help you let your attention flow toward whatever you are focused upon. Focus …flow …focus …flow …
Since the breath is your constant companion, it can help you carry concentration meditation over into the rest of your life. Each breath can help you focus and flow, and establish calm intensity, harmony, and balanced presence in the moment. Each breath, if taken to heart, can also offer profound insights about cycles of change and impermanence, about receiving and releasing, and can affirm your intimate connection and belonging to the whole of creation.
If you are physically oriented, you might find that holding a certain posture or doing some simple repetitive movements may help you focus your concentration. A meditative gesture or mudra held in stillness or repeated again and again, a yoga posture, or a rhythmic exercise such as jogging or cycling can also help you begin to develop the initial stages of concentration if you use it as a focal point for wholehearted attention.
You might also choose an outer object of the senses, such as a sacred symbol or object, a picture, or an object of beauty as a focus for concentration. Some traditions recommend focusing on the elements of earth, fire, water, air, or space; others emphasize focusing upon various centers within the body, such as the “heart chakra” at the center of the chest or the hara or tantien point a few inches below the navel.
If you have a devotional orientation, an object of special symbolic significance can serve well in the development of one-pointed concentration. Choose a picture of a special source of inspiration in your life or a sacred symbol or object. Some traditions use the repetition of a short prayer, a line of scripture, or a mantra, while others focus on the contemplation of the names of God or of Divine attributes, such as mercy, compassion, patience, strength, beauty, or limitlessness, to develop concentration. Choosing a devotional object for your meditation may offer an inspiring wholehearted focus that touches your heart and uplifts your spirit.
Some people focus their concentration meditation on a visualized object within the inner space of the mind. In this case, the meditator calls forth the image in his or her mind, and then generates the mindfulness and vigilance necessary to first develop stable awareness of the mental object, then to develop a clear image of the object. Classic mental images used to develop concentration in this way include sacred symbols such as an image of the Buddha or Christ, a Cross, Star of David, or Kabbalistic Tree of Life; a mandala or medicine wheel; a blue flower or simply the color blue; or the mental image of a luminous self-sounding sacred word or syllable, such as Ah or Om, Allah, or Shalom.
Subtler “objects” of concentration may include a mental quality or theme, such as boundless love, joy, compassion, peace, or the formless luminous presence of mind. Focal points such as these are generally considered so subtle and difficult to hold in mind that a novice meditator would have more difficulty developing concentration if relying on them.
At one level, the selected focus for attention may hold a potent symbolic significance that imprints the mind through its contemplation. At another level, the actual nature of the object is considered less significant since it serves a somewhat instrumental value as a “strange attractor” to anchor and organize our attention. We once heard a revered meditation teacher say that you could use a box of tissue paper as a focal point to develop concentration, because it was the training of the mind, not the object, that was most important!
Once you start to learn to concentrate, you will find that your mind will sway between holding its object too tightly or too loosely. It is important to find the balance between these two. Once you have settled your mind on your object and are focusing your attention, relax your mind a little. If you grasp too tightly at your object, your mind will become agitated and your body tense. If you relax too much, however, your attention will wander or fade.
With practice and patience, you will learn to distinguish between these two states and find the balance necessary to deepen your concentration.
As you begin your practice of concentration meditation, it is best to first give emphasis to cultivating the stability of your attention toward your chosen image/object. If you make efforts to increase the clarity or vividness of your focus at the beginning, you will create more turbulence in the mind-stream and disturb the subtle balance of the nervous system. If this happens, you may practice for years with only frustration to show for it. Drawing on millennia of insight and advice from contemplative scientists who have refined these inner arts, focus first on developing a stable continuity of attention, and then gradually begin to enhance the vivid clarity of your object.
At first this can seem like trying to focus on an island shrouded in fog: you know it's out there, and you just keep your mind intent and focused in that direction even though it doesn't appear at all clearly to you. Gradually, with practice, your attention will grow more stable and the flow of your attention will melt through the fog, allowing the vividness and clarity of the object to increase.
When you first begin to practice concentration meditation, you'll probably only be able to hold the object of focus in your mind for a couple of seconds before distraction or dullness set in. Be patient; don't get discouraged. In the beginning, the habits of distraction and dullness will be much stronger than the newly emerging habit of concentration. As you continue to cultivate mindfulness with vigilance, the continuity of your awareness will grow until you are able to stay focused with less distraction. When your concentration becomes more stable and you are able to stay focused without losing the awareness of your object for a longer period, you can then begin to increase the clarity of the mind.
To reduce mental agitation and develop greater peace and stability of mind, a number of strategies can help. For instance, reflective meditation on a theme that will sober your mind can help to dampen the “roller-coaster” of hyperactivity and turbulence. Common themes for this type of reflection are contemplating the nature of change and impermanence, the sufferings of humanity, the inevitability of death, and the precious opportunities of your life. If you are distracted by strong compulsive desires for something or someone, contemplate the scenario through in its entirety, focusing on the full life-cycle of the object or person you desire. Vividly imagine yourself getting what you crave, and then play the story out in your mind. Seeing what you are ultimately left with can help calm the excitement of such unsatisfied desire. Contemplate these themes with compassion; when mental excitation has settled down, immediately return your attention back to the focus of your concentration.
When the mind is dull and you want to boost the level of your mental clarity, a number of physical adjustments can be helpful. Experiment with sitting with your spine very straight, turning up the lights in the room, or raising your gaze. To refresh your mind try going for a mindful walk, taking a brisk shower or splashing cold water in your face, or looking up at the sky. One teacher suggested that if we were sleepy during meditation, we might imagine that we were sitting on top of a telephone pole, or even go and sit on the edge of a cliff to increase the likelihood that we would stay wakeful!
Here are some mental strategies you can use as an antidote to dullness and to uplift mental energy:
If you are really getting stuck or having a difficult time, end your meditation session. If you are tired, relax, take a nap, or soak in the tub. If you are agitated, go for a mindful walk, jog, or put on some mellow music that you enjoy dancing to. See how compassionately creative you can be in redirecting the unproductive energy of your mind.
Sit comfortably and take a few minutes to relax. Rest your hands in your lap and quietly and gently smile to yourself. Bring your attention to your breath and feel the sensation of the air flowing out of your nostrils. Now, start to count each exhalation, from one to ten. If you lose count, return to one. If you are unable to reach ten, start again at one.
You can use this technique at any time during the day, even for a few minutes. The aim is to bring your attention to a keen yet relaxed focus on what you are doing. Don't try too hard to concentrate; allow your mind to be alert and relaxed. Inevitably your mind will wander, but whenever it does simply return to the next breath. As Saint Francis de Sales once said, “If the heart wanders or is distracted, bring it back to the point quite gently … and even if you did nothing during the whole of your hour (of contemplation) but bring your heart back, though it went away every time you bring it back, your hour would be very well employed.” With practice your concentration will grow stronger and you will find it easier to keep your mind on whatever you are doing.
It is easy to feel that your meditation session has been a waste of time if much of it is taken up with distraction or agitation. A simple remedy to this, and another way to develop concentration, is to break up your hour-long or half-hour session into many smaller sessions with very short breaks in between. (You can also use this method any time you have a few moments to spare.)
Repeat these steps as many times as you like within the time you have allowed for your session. Gradually you will become accustomed to these short spans of continuous attention and applied concentration. Initially your concentration will last for only a few seconds, but with practice you will develop stability and the depth and duration of your concentration will grow.
As your concentration develops, consciously feel that your mind and the sound of “ahhh” are continuously opening outward, even when you stop the “ahhh” to take another breath.
As concentration and attention increase, the mind
becomes clear and balanced. More and more sharply
we see how things are changing in each instant, how
these are ultimately not a source of lasting happiness,
and how the whole mind-body process flows according
to certain laws empty of any permanent self….
These profound insights become clear simply from
increasing mindfulness, penetrating awareness of our own
process. With these insights wisdom arises, bringing equanimity,
loving-kindness, and compassion, for in experiencing
the emptiness of self we see the unity of all things.
—Jack Kornfield
Sit comfortably with your spine straight. Establish a proper motivation for beginning the session, and start with a gentle smile in mind. Bring your attention either to the sensation of the flow of breath at the tip of your nostrils, or to your abdomen as you inhale and exhale naturally. Consciously take a few deep breaths, but do not strain. Simply emphasize the movement in order to clarify the sensations you are attending to. Now, allow the flow of breath to find its own natural rhythm. Allow the body to breathe without interference. Allow the inhalations and exhalations to come and go, effortlessly keeping a keen awareness of the process. Gently and unwaveringly allow your attention to float on the changing rhythms of your in- and out-breath. Whenever your attention wanders or becomes dif fused—and it quite often will—gently but firmly bring your awareness back to the breath. The aim is not to arrive anywhere but to develop the capacity to be fully present each moment, one after another.
Don't be discouraged or disheartened by distractions or mental dullness. This is to be expected. With practice, you will be able to catch the distractions and bring your attention back to your breath. Eventually your concentration will stabilize and even though distraction will still arise you will be able to stay unwaveringly upon your object of concentration. You will have developed the capacity to bring a continuum of undistracted, deeply penetrating attention to whatever field of perception or contemplation you choose.
The force of the mind and its illuminating, penetrating capacity, once developed, is similar to the power and coherence of a laser beam, compared to the flickering candlelight of our ordinary distracted states of consciousness. The power and clarity of a finely-tuned mind is one of the most useful tools that a human being can develop.
Sit comfortably and relax, and bring your awareness to your breathing. As you breathe out, naturally dissolve and let go of all the negative energy you wish to be free from. As you breathe in, allow the breath to naturally and effortlessly fill you with the positive qualities you want to be energized by. Allow the breath to fill you as a natural reflex to the deep exhalation.
Think of a word that reflects the quality you wish to be filled with—relaxing, harmonizing, balancing, energizing, peace, patience, for example. See this particular quality as luminous energy which rises within you as you inhale, filling and flowing through you, completely permeating your mindbody. Allow this light-energy to dissolve all your negative states of mind, tension, or pain. Allow the natural vitality of life to awaken within you.
As you exhale, say to yourself “dissolving,” “melting,” “releasing,” or “letting go.” Feel the tensions, thoughts, cares, and painful states of mindbody flow out of you and melt away. Emphasize the long, slow exhalation, then allow the inhalation to come naturally, effortlessly.
Place your hands on your belly and quietly breathe in and out. Allow your belly to gently rise and fall as the breath flows through you.
After a few minutes, as the breath naturally fills your belly, allow it to rise up to the center of your chest and fill you as though a bubble of breath were filling you from within. Exhale through an imaginary hole in the center of your chest and allow your heart to open.
Breathing into your hands … bringing the air up to fill your heart … opening the heart … exhaling … opening and letting go.
As a preliminary to meditation practice, some version or variation of the following concentration technique is recommended.
This involves alternating inhalations and exhalations through the left and right nostrils, as indicated below. You can close the opposite nostril with your thumb or index finger, or simply focus on one nostril at a time. Do not force or hold the breath, simply allow it to flow deeply, slowly, and at a natural rhythm.
With each inhalation imagine drawing in pure, clear, vital energy in the form of light. Imagine it flowing through you, washing your senses and subtle bodies clean and clear. If you lose track of where you are in the sequence, return to the beginning and start again. Once you become familiar with this basic sequence, even visualizing this breath-flow pattern will be sufficient to bring about a sense of harmony and balance.
If you have difficulty breathing through your nose due to allergies or congestion, visualizing and imagining that your breath is moving through the nostrils in this way will often be an effective means of clearing your sinuses.
In addition to the image of inhaling pure white light or vital energy, the following visualization is also recommended to further balance and harmonize the mindbody:
Each time you inhale, breathe in light. As you exhale, imagine that all mental and emotional confusion, darkness and dullness of mind, dissolve completely into space, atomized and utterly gone. This is an excellent technique to apply frequently throughout the day, whenever you need to clear and focus your mind.
Our discovery of God is in a way God's discovery of us. We know Him in so far as we are known by Him, and our contemplation of Him is a participation in God's contemplation of Himself. We become contemplative when God discovers Himself in us. At that moment, the point of our contact with God opens |up and we pass through the center of our souls and enter eternity.
—Thomas Merton
If you have a devotional orientation, the most effective object for your development of concentration might be a statue or image of a figure meaningful to you: Jesus, Mary, Buddha, a great saint, or a special teacher. Gazing at or visualizing one of these images or a sacred symbol, or reciting a prayer or mantra, can be very effective as a means for collecting your mind and bringing it to a calm state of concentration.
Allow yourself to go deeply into your contemplation. As you observe the object of concentration, let your mind settle upon it, relaxed yet alert. As you breathe in and out, feel a flow of energy and information between you and the essence of your object of contemplation. Let your mind move into it. Let its essential nature permeate you and reveal itself to you. Imagine, sense, or feel the essential truth of this image, mantra, sacred symbol, or prayer and let it resonate deep within you.
Before me peaceful
Behind me peaceful
Under me peaceful
Over me peaceful
Around me peaceful
—Navajo blessing
Sit comfortably with your spine straight and your body relaxed. For a few minutes allow your attention to follow the breath or do the nine-part breath exercise (pages 67–69).
With your eyes closed or slightly open, reach out into the space in front of you and imagine that you are catching hold of a ball in the palm of your hand. Bring this imaginary ball closer to you and add a sense of vividness to its shape and size. Now imagine that instantaneously this transforms into a ball of brilliant white light, three-dimensional, transparent, luminous, lacking solidity. Imagine this ball of light radiating a sense of quiet calm and well-being. As you breathe, feel this ball of light come to rest at the center of your chest. Rest your attention here, effortlessly. Whenever it wanders, return to the inner visualization of a radiant sphere at the center of your chest.
If you feel a tightness in your chest when using this image, or your mind is too restless to focus, try the following variation:
Establish the image of a luminous sphere shining at the center of your chest. Now, regardless of what direction you are actually facing, mentally orient yourself as though you were facing east. Imagine that this sphere shoots straight out in front of you, beyond the eastern horizon to a place hundreds, thousands, even millions of miles away. Rest your mind on this sphere in the distant space. Experience the freedom of mind to reach out and extend itself farther and farther without limitation.
If your mind begins to lose interest or drift off into thoughts, once again establish the image of the radiant sphere at your chest. This time shift your attention to the western horizon behind you and vividly imagine sending the sphere out infinitely far in that direction. Rest your mind there. Again, when the mind wanders, reestablish the image at your heart.
With the next cycle, send the mind-sphere off to the southern direction to your right. Imagine the sphere hovering and radiating light thousands and millions of miles to your right. Allow the mind to rest there, undistracted and at ease. As before, when your attention wanders or fades, shift again, this time to focus on a sphere of light in space over the northern horizon to your left. With each phase of this practice, take as long over the visualization as feels comfortable.
Traditionally, you would continue with the horizon in front to the left and right, then behind you to your left and right, and even above and far below you. In any case, simply let the mind rest on this luminous sphere, this extension of your mind going out into the far distance. Spend as much time as you need to get a sense of the expansive, limitless nature of your mind.
Finally, expand your mind to encompass all the spheres you have sent out in all directions, along with the original one at your heart. Lucidly and effortlessly rest your mind in the experience of simultaneous expansion to all these directions.
Changing directions in this method introduces an element of novelty, freshness, and play. So wait until just before you have lost interest in the direction you are focusing on before changing to another. Remember that the purpose of this method is twofold: first, to stabilize, collect, and focus the mind upon what you are doing; and second, to introduce you to the open, luminous, unimpeded nature of your mind. If your mind were limited in its scope, how could it reach out to infinity in any direction you choose?
The expansive, luminous, knowing quality of your mind is not limited to the ordinary confines of your body and senses. It is unlimited, omnidirectional, able to reach out into any number of directions instantaneously. This method helps you to begin dispelling the misperception of your ordinary, limited sense-world. Try to practice frequently with these extraordinary mental muscles throughout the day.
In a flash, the violent mind stood still. Within, without are both transparent and clear.
After the great somersault, the great void is broken through.
Oh, how freely come and go the myriad forms of things!
—Han Shan
Many of us have touched a state of deep concentration during times in nature. Watching the sunrise, sitting by a flowing stream, gazing upon a flower, a cloud, or raindrops on a still pool, our minds become clear, quiet, and deep. The chirp of crickets, the sound of breaking waves, or a babbling brook wash away our agitation and leave us calm and collected.
Much of our time in a day may be spent walking. This technique can help us to use walking as a means for developing concentration.
If you lose track at any point (and you most likely will), begin again at the cycle of five steps. Note that if you begin on your right foot, the cycles ending in five and six steps will end on the right foot. Those ending at seven and eight will end on the left foot. And those ending at nine and ten will end on the right foot. This pattern will reverse with each full cycle. Remember the advice of a classic Zen poem that says, “When you walk, walk, and when you run, run. By all means don't wobble!”
There is a vitality, a life force, an energy, a quickening, that is translated through you into action, and because there is only one of you in all time, this expression is unique. And if you block it, it will never exist through any other medium and will be lost.
—Martha Graham