Poise and Power · 8 of 11

Chapter VIII

The attitude of Poise demands perfect concentration, because all mental energies that are not concentrated are scattered; and scattered energies are always lost. To be able to focalize all the power of mind and body upon the one thing that we desire to accomplish now is one of the greatest secrets of success; even more than that, it is indispensable. No one can succeed without concentration. Thousands of brilliant minds have failed because they lacked in this one essential; while a great many ordinary minds have succeeded remarkably even in the midst of all kinds of obstacles, simply because they possessed a perfect concentration.

Before concentration can be developed, we must understand what it is: we must learn that it is not the mere fixation of will, nor the ability to hold thought riveted upon some object or subject as long as one may desire. Neither is concentration indicated by absent-mindedness, nor the state of being oblivious to one’s surroundings. In absentmindedness the mind wanders; and when the mind wanders, forces are scattered.

A tendency to absent-mindedness indicates that attention is not under control, and consequently drifts at the call of suggestion or unconscious mentation. In concentration, however, the attention is under complete control of the conscious desires of mind, and can be focalized anywhere for almost any length of time, or changed to any other point instantaneously, without the slightest use of forced mental action.

True concentration is always smooth, easy, and even soothing in its effect, being absolutely free from “wrought up” or “strenuous” actions.

The purpose of concentration is to draw all the forces of the system into that faculty which is being used in the promotion of present objects; but this purpose is interfered with if forceful actions are employed. Let it be remembered that all forced actions of mind or body waste energy, because what is forced is scattered.

Another fact to be well remembered is that so long as we try to concentrate, we shall utterly fail to concentrate.

Concentration is not the result of trying, but of being: it is a state of consciousness that is not actual until it becomes permanent. The foundation of this state of mind is a wide-awake attention; not simply attention nor a wide-awake mental state, but wideawake attention. A mind may be wideawake without giving particular attention to anything; and there are many grades of attention that are by no means wide-awake.

The wide-awake mind is the mind that is in full action; and when this full action takes place in one single faculty we have perfect concentration. Concentration, therefore, implies undivided attention, and full mental action where the attention is directed.

To give undivided attention to any subject or object, a living interest must be taken in that subject or object. This is possible by viewing those things from an interesting point of view, then giving your whole life for the time being to the idea gained from that view.

There is something about every subject and every object that is extremely interesting to you, and you can find it by looking for it. Examine all sides with care, and that something which can positively attract your interest will appear. To try to concentrate upon something in which you are not thoroughly interested is to waste energy as well as time. Therefore, to create interest is the first step. To employ time in finding the viewpoint of interest is to gain time. To promote a full mental action where attention is directed—that is, to make that part of mind wide awake-consciousness should act in what might be called the upper story.

It is a well-known fact that all the forces of nature become finer, stronger and more rapid the higher they ascend in the scale; and the forces of mind, being natural, are no exceptions. Therefore, every action of mind should be expressed through the highest, the brightest and the finest mental vibrations that consciousness, in its present state of development, can discern. Those actions of mind which are expressed through the finer feeling of thought, belong higher in the scale than ordinary objective thinking; consequently, if attention would always act through these finer feelings, we should permanently establish the wideawake attitude. This is extremely important, because the wide-awake mind is not only in a superior state of ability, but is giving action to this ability. To develop the faculty of being interested, direct attention upon something of interest every moment. This practice is most profitable, because everything develops through use.

Should you fail to find anything of interest at any particular moment, the mere fact that you are looking for an interesting point of view will keep the mind in a state of wideawake interest, and your purpose in mind will accordingly be fulfilled.

While directing attention upon various points of interest just for practice, the point of interest may be changed as frequently as desired, though it is well to give attention to one subject as long as the interest is naturally full and strong, because this will develop the tendency to see everything through to a complete finish.

While concentrating upon the work we have in hand, it is well to seek the various points of interest connected with that work, and to give attention alternately among these various points. This will broaden the scope of attention, and consequently increase the capacity of the faculties employed. These changes of view-points, however, should not be too frequent, but how frequent, the individual must decide; the object being to promote a full, strong interest in every phase of the work, and to give our individual attention to every part when that part receives attention.

All objective or mechanical methods for developing concentration should be entirely avoided, because such exercises will simply tend to draw mind to the surface, and thus produce shallow thinking, as well as scattering and wandering mental states.

Real concentration has depth; therefore, to develop real concentration, depth of thought, depth of feeling and depth of consciousness must be employed. We must seek to enter into the spirit of things instead of simply gazing upon the surface of things.

When we realize that we are in touch with the spirit of that upon which we are directing our attention, we should give our whole life to that attention, and the development of real concentration will be thoroughly promoted.

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