Concentration for the agent is the task of bringing the whole of his territory bit by bit to the listening post – to the guide and persuading the 'I' to stand aside.
The Native loves words like concentration and meditation. The agent’s task is not words but continuous action in infusing the qualities of his race and its Master into the territory he is given. He is continuously concentrated on the one point – the guide. The Native is concentrated on money. When he concentrates spiritually, he is concentrating on the various benefits of the concentration. If this main aim is kept in view one or two properties of the mental base can be used for speeding up the process.
Patterning properties of the brain
Example
Diagram
Actual food in mouth builds up a whole chain of nervous connection over the centuries.
Food in mouth – Touch in mouth – Sign of food – Salvation – Chewing and swallowing – Stomach …………. etc. This is a strong chain of switches. If anyone is switched on it is likely that bits of whole chain open up. Thus smell of food may bring – looking towards food or kitchen – walking towards kitchen – mouth watering and stomach contracting and so on.
Next the (dog) or person repeatedly gets food after ringing a bell or at a time like 12 O’clock. Then whatever he is doing if a bell rings or he looks at watch and it is 12 – all the whole chain is alerted. Also if some suggestion of food comes, he looks at watch – he becomes restless, stops other work and begins moving to dining hall.
Not only one switch can activate the whole chain – if for any reason he cannot get food at the time or the chain is interrupted, he gets angry, restless, finally fatigued and sleeps. Thus he goes to dining hall, no food. Asked to come at 1, no food – asked to come at 3 O’clock – and watch the results. (Thus continual absence of reward completing the chain causes tension – This will be referred to later).
If object of concentration is to permanently induce a constant attitude of love and oneness and one wants to use puja, japa etc for this purpose he should remember the patterning property of the brain and use it.
A Native usually prays very hard and very frequently when he is in trouble and feeling miserable. Therefore prayer and miserable feeling and misery become associated. That is why he says that devotees always have troubles! The Divine tests a devotee and so on. He associates the Divine with misery and he becomes miserable. When he takes something to offer to the Gods he chooses the best flowers and fruit and so on – but mentally he offers thorns. His prayer is the Native’s equivalent of bribe to the superior for favour of removing a trouble. The poor brain cannot be blamed for the results though it suffers as a consequence. That is why also the Native devotee’s body suffers more depression and illness and the more ill and depressed, the more he punishes the body, the more he frequently and wrongly prays and the more he prays this way, the more miserable he makes himself and others.
Moreover, the Native devotee hardly remembers the Divine when he is happy and well or if he remembers it is with a feast and show and eating and so on to show how the Divine obeys him. The Native also gives a feast when his bribes to a superior officer have succeeded.
Moreover in the life of the Native misery and prayer and Divine are so often combined, that in a real misery or pain the Name of the Divine, not only may not help, may make it worse even. The number of times he associates Divine with unconditioned joy is negligible.
The agents’ task is to induce joy and wideness into his territory to make it more and more fit for expressing fully the joy and wideness of his race.
So he trains the mind and body by using the associative property of the brain.
Whenever he prays or utters the Name he infuses as much joy and wideness into his mind and body as he can – with each time he utters the Name he does this. Especially when naturally happy he utters the Name inside – not as bribery, but as primary object. He makes the mental part understand that the flowers and incense he offers are the physical equivalents of a mental state of joy and fragrance and beauty. He makes the mental part understand that there are no miseries excepting for the Native. For the agent there are merely facts – this has happened, this has not happened and that reported calmly. If because of long association with the Natives, the body cries and feels miserable the agent will deal with it as with a child and makes it smile in the middle of tears while it utters the Name. As carefully as flowers and incense is chosen, the agent trains the mental part to select the attitude of compassion, joy and gratitude while uttering the Name. Thus skilfully combining joy and love and oneness with the Name – the Name itself acquires the property of switching the whole chain of qualities necessary.
When in some difficulty the utterance of the Name has a definitely modifying effect.
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