Posted on Facebook by Samoa Lualima
(Based on the book titled: The Inner Power of Silence by Mark Thurston)
The first condition of meditation is learning to focus our attention. This practice is sometimes called centering because it gathers our scattered physical, mental and spiritual energies around one central ideal. Throughout an ordinary day, our attention moves continually between responsibilities, memories, worries, desires and imagined possibilities. Even when the body is sitting still, the mind may remain active in many different directions. Meditation begins when we consciously gather these divided energies and direct them toward a single spiritual purpose.
This is why meditation must be distinguished from ordinary reflection or imagination. “What IS Meditation? It is not musing, not daydreaming” (281-41). Musing allows the mind to wander freely from one thought to another, while daydreaming allows the imagination to create its own scenes and stories. Both may sometimes be pleasant or creative, but neither necessarily leads to spiritual attunement. In meditation, we become conscious of where we are directing our attention. Instead of following every thought, memory, image or emotion that arises, we continually return to the spiritual ideal at the centre of the meditation.
This does not mean that the mind must immediately become empty. Thoughts will continue to arise, particularly when we are beginning to meditate. A memory may appear, a worry may demand attention or an unexpected image may arise from within. The purpose is not to fight these thoughts or become frustrated with ourselves. We notice the distraction and gently return to our chosen point of focus. Every time we return, we strengthen our ability to direct the mind. The return itself is part of learning to meditate.
Focused attention involves both concentration and consecration. Concentration gathers our energies, while consecration dedicates those energies to a spiritual purpose. We are encouraged to work “through that way of concentration and in consecration of self and self’s abilities in those directions in which they have been called” (281-15). Concentration alone may strengthen whatever desire occupies the mind, whether constructive or destructive. Consecration ensures that our concentration serves an ideal greater than the personal self.
The development of focused attention requires persistence. We strengthen it “by the continuing of concentration” upon the blessings that come through keeping divine laws and seeking the divine will, while “leaving the results with Him” (281-15). The word “continuing” is important. Meditation is not a test that we either pass or fail. It is a discipline that develops through repeated effort. The mind wanders, we recognize that it has wandered, and we return to the ideal. Gradually, the periods of undisturbed attention become longer and the return to the centre becomes more natural.
Yet centering means more than concentrating the intellect. It involves finding the point within where the different levels of our being can become integrated. True meditation is described as “the attuning of the mental body and the physical body to its spiritual source” (281-41). It is also “the attuning of thy physical and mental attributes seeking to know the relationships to the Maker. THAT is true meditation” (281-41). Our deepest centre is therefore found in our spiritual origin and relationship with God. The body becomes quiet, the mind becomes receptive and the soul’s desire for communion with its source becomes the central purpose.
The spiritual ideal provides the centre around which the whole person can be organized. This process is described as “the centralizing of thy ideals in Him” (281-25). Whatever we accept as our highest ideal becomes the standard by which we direct thought, desire and action. If our ideal is divine love, we focus upon love as a living spiritual reality. If our ideal is the Christ Spirit, we seek to awaken the consciousness, purposes and attitudes represented by Christ. If our ideal is service, we ask how our life may become more helpful to others. The ideal gathers the divided parts of our nature into a meaningful unity.
For this reason, focused meditation is frequently described as singleness of purpose. We are instructed to “seek through meditation, singleness of purpose, to be guided in that channel in which each may BE a channel of blessing to those who seek” (281-3). Elsewhere, the instruction is, “Come ever then in singleness of purpose. Think not of the hindrances that are of the man-made nature” (262-5). Another passage calls us to “dwell together in mind as of one purpose, one aim” (262-1), while another expresses the goal as becoming “of one mind,” one channel and one purpose (262-4).
Singleness of purpose does not require all people to think, pray or meditate in exactly the same way. Different individuals may use different methods because their physical conditions, mental habits and stages of spiritual development differ. Unity does not mean uniformity. It means that beneath these differences there is one central spiritual intention: to know God, become receptive to divine guidance and express that guidance constructively.
Singleness of purpose must also be established within the individual. We often approach meditation with divided motives. One part of us sincerely seeks God, while another seeks reassurance, personal power, recognition or escape from an uncomfortable responsibility. Meditation gradually reveals these conflicting desires. We can then bring them under the direction of the higher ideal. The inner attitude becomes, “‘HIS will, not my will,’ nor my personality—but LOSING self in HIS will” (262-3).
The image of the “single eye” offers another way of understanding spiritual focus. There are very few who maintain “a singleness of purpose, having a Mind with an eye single to service” (262-84). The single eye represents consciousness directed toward one spiritual standard. It does not remove us from ordinary life. Instead, it changes the perspective from which we approach ordinary life. Relationships, work, difficulties and decisions are viewed in the light of the ideal rather than through fear, pride or self-interest.
The readings summarize this inner unity as being “of one mind, of one purpose, of one aim, of one desire” (262-80). When the mind, purpose, aim and desire begin to move in the same direction, we become inwardly integrated. The divided energies of the personality gather around the soul’s highest intention. This is the deeper meaning of centering.
An affirmation can help establish this centre. An affirmation is not simply a sentence repeated mechanically. It expresses the ideal and gives the conscious mind a definite spiritual direction. The words should gradually awaken the meaning and feeling behind them. Once the ideal becomes alive within consciousness, the meditator may release the words and rest in silent awareness.
A simple question may also become a powerful meditation focus: “What wilt thou have ME do, O Lord?” (262-1). This question turns attention away from self-importance and toward spiritual guidance. It also reminds us that meditation is not only about receiving a beautiful inner experience. We seek guidance so that we may apply it.
The ability to focus is closely connected with the purification of thought and desire. A mind filled with resentment, fear, jealousy, anxiety or selfish ambition will naturally return to those patterns during meditation. We are therefore instructed, “Purify thy mind if ye would meditate” (281-41). The process includes “purging the body, the mind of those things that ye know or even conceive of as being hindrances” (281-41).
Purification does not mean that we must become perfect before beginning meditation. If perfection were required, no one could begin. Purification means becoming honest about what repeatedly controls our attention. What worry do we continually rehearse? What resentment do we repeatedly revive? What fear keeps returning to the centre of consciousness? What personal desire is competing with our spiritual ideal? Distractions can therefore become teachers. They reveal the patterns within us that still seek healing and redirection.
The process is gradual. “When I would do right the spirit of unrest is ever present. As day by day this is put out of the mind, and more and more the mind of harmony, peace, understanding…so does this become the manner in which self is giving expression of that being sought” (262-3). We do not merely remove a destructive thought and leave an empty space. We replace unrest with harmony, fear with trust, resentment with forgiveness and confusion with a renewed commitment to the ideal.
The physical body also participates in focused meditation. Physical discomfort and restlessness can scatter attention as easily as uncontrolled thought. The body should therefore become relaxed, balanced and still enough that it no longer continually demands our attention. Meditation involves the physical and mental natures being attuned together to their spiritual source.
Self-preparation is therefore important when entering deep meditation (281-13). For some people, this may include washing, breathing exercises, a comfortable posture or preparing a quiet environment. These practices are helpful when they allow the body to settle and the mind to become receptive. They should not become more important than the purpose they serve. The external quiet is intended to support internal stillness.
Focused attention eventually moves beyond concentrated thinking into receptive silence. We are advised that when we first awaken, we should “be STILL a moment and know that the Lord is God” (281-39). We are also reminded that “there is greater power in being still before thy God than in much speaking” (281-39). At first, meditation may require active effort. We repeat the affirmation, redirect wandering thoughts and recall the ideal. Gradually, the mind becomes quieter. We then move from speaking to listening.
This stillness is not blankness or unconsciousness. It is an alert and receptive awareness. The individual remains conscious of the spiritual ideal but stops trying to control the experience. Attention rests in the divine presence. The simple instruction is, “Stand STILL—BE still, would you see the GLORY of the Lord!” (281-19).
During this stillness, lights, colours, physical sensations, emotions, symbolic images or unusual impressions may arise. These experiences can sometimes be meaningful, but they should not become the new centre of meditation. Fascination with phenomena can draw the attention away from the spiritual ideal and back into fantasy or self-interest.
The proper test of an inner experience is its effect upon our character. We are advised to “seek experiences not as experiences alone but as purposefulness” (281-27). What benefit is there in an unusual experience if it does not make us kinder, more loving, stronger in purpose or more helpful to others? The true fruits of spiritual experience are becoming “kinder, gentler, stronger in body, in mind, in purpose” and becoming “a channel through which the love of GOD, through Jesus Christ, may be manifested in the world. Not as a vision, an experience alone” (281-27).
A light seen in meditation may be beautiful, but the greater question is whether we carry light into someone else’s darkness. A feeling of peace may be uplifting, but its value is demonstrated when we remain peaceful during difficulty. An experience of love becomes spiritually useful when we express greater patience, forgiveness and compassion. Inner phenomena may accompany meditation, but transformation is its real evidence.
Focusing attention may therefore be understood as the conscious gathering of the body’s energies, the mind’s thoughts, the heart’s desires and the will’s purposes around one spiritual ideal. Through concentration, consecration and stillness, we move away from wandering thought, fantasy and fascination with passing phenomena. The physical and mental nature become centred upon their spiritual source. This singleness of purpose opens consciousness to divine guidance and prepares us to express that guidance through constructive action and service.
A simple practice can help us begin. Sit comfortably and allow the body to become quiet. Relax the face, shoulders, hands and abdomen. Acknowledge any immediate worries without fighting them, and gently place them aside for the meditation period. Then slowly repeat: “Father, gather my thoughts, desires and purposes into one. May my mind become centred in Thy presence, and may Thy will guide me in becoming a blessing to others.”
Allow the words to become meaningful. Then shorten the affirmation to one central phrase: “Centred in Thy presence.” Whenever the mind wanders, return gently to this phrase. After several minutes, release the words while retaining their meaning. Rest quietly in the awareness of the divine presence. If an image, sensation or emotion arises, notice it without following it. Return to the ideal.
Before ending, ask, “What wilt thou have ME do, O Lord?” Then carry the quality awakened in meditation into one practical act of patience, kindness, forgiveness or service.
The first condition of meditation teaches us that spiritual consciousness begins with direction. Whatever continually occupies the centre of our attention gradually shapes our thoughts, choices and character. Meditation gathers the divided forces of the self around one spiritual ideal. The body becomes quiet, the mind becomes clear, desire becomes purified and the will becomes receptive to God.
Meditation begins when we stop following every passing thought and consciously return to the centre: “By the sureness of thy purpose, by the centralizing of thy ideals in Him.” (281-25)
Meaning of Image
The image shows scattered thoughts and energies gathering toward one clear spiritual centre. The seated figure represents stillness, while the golden light through the heart, mind and body symbolizes inner alignment. The surrounding streams of light suggest distractions gradually becoming centred around one spiritual ideal. The sunrise represents awakening, clarity and the divine guidance that becomes easier to recognize when the mind grows quiet and focused.
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