Yogic Concept Of Concentration And Immersive Mindfulness In Ancient Indian Tradition

In Yogic practice self-illumination is identical with the knowledge of the ultimate distinction between soul and matter vivek-akhyāti

Meditative discipline aims to free the soul from material bondage via a progressive scheme of self-realization based upon knowledge tattva gyan.  

Ancient Indic wisdom holds that we are comprised of intelligence -buddhi , the ego - ahankara , and organs of sense and action.  

It is postulated that our spirit is enclosed by the physical body as well as the external sense-organs. Whereas our mind -manas, ego -ahankāra , and intelligence - medha also binds us. But, the soul must not be identified either with the body or with the senses or with the mind. 

It resides in the inner spiritual core under these casings. 

The soul is the inner consciousness. What we perceive though senses is only matter.  

In Yogic practice self-illumination is identical with the knowledge of the ultimate distinction between soul and matter vivek-akhyāti

In other words, spiritual insight -pragya, is the ability to distinguish between Nature and spirit. How does one achieve such a state? Through concentration directed towards emptying the thought-process altogether.  

The yogi must focus to the extreme where generation of new streams of thought and new lines of action are eliminated. The stable self, the sthir chitta is always being distracted. It is fooled and tricked thus rendered moodh. It reacts according  to intuitive self - pravratti . Hence a person remains restless, unsteady, besotted.  

All the natures - the impulsive, the indecisive, the scatter-brained, the stubborn - can achieve consciousness. 

In the Samkhya-Yoga, cognition - Purusha is said to interact with the active Prakrati and sets up the evolutionary process in the latter. As the deepening happens, the psychic character becomes of greater prominence.  

Concentration – dhyana, becomes perfected once self-reference is lost. The spirit loses the activity that differentiates and reacts upon the object. Like the central point of a revolving wheel the soul remains unmoved during changes 

This one-pointedness – Ekagrata - is total suppression of all other states. It has already been remarked that the path to realisation is nir vichaar in the super-contemplative sense. For ordinary minds, cognition and thinking are causes for anxiety, attraction and attachments.  

What are the barriers to concentration ? 
Yoga-Sutra , the Maitraayani Upanishad, and the Katha Upanishad and the Bhagavad-Gītā all have identified the following: 

1. Diseased condition 

Concentration cannot grow when the body refuses to cease disturbances and there is sensory turmoil  

2. Inactivity and inertia  

When the body is in laziness, the mind also remains sluggish.  

3. Doubt  

If the mind is assailed with alternative thoughts calm is absent. Not to advance is to regress.  

4. Greed 

Addiction to objects of sense. If the purpose is to draw the mind away in the interest of the spirit clinging greedily to senses will not allow one to detach oneself  

What are the accelerators of concentration?
Yog Asanas for reliving infirmity, unsteadiness of the limbs, and improving breathing. Cleanliness of the body, as of the mind is seen as pre requisite to still mind. A posture with the spine, the neck, and the head in one line is favourable to concentration.  The most important of all is controlled breathing. The breath is controlled because it disturbs attention. 

In the Yog Sutra, it is claimed that  focus on breath is akin to a drowning man holding on to a raft in a rapid.  

Finally, unless the mind withdraws from the senses the volatility will continue.  

The binding of the mind to one place in this way is called dharaṇa or fixed attention. When the knower loses himself the ultimate concentration is reached . it is called samadhi . 

We cannot all devote ourselves enough to achieve this but if we start with aim and fixation- ekaagrata, the world will become a better place.