Concentration: Gateway to the Celestial Arts

by Willow Moon
copyright 2000

Concentration, or the ability to focus our thoughts, is an indispensable aid to our normal functioning
and well being. Developing the ability to concentrate is one of the primary methods of obtaining
magical competence. Without the ability to summon power, the magical rites which evoke the
power of the Gods is mere theater or play acting. Concentration activates our personal potential by
connecting us to the source of life force and occult power within us, the power which was passed
through the generations from the Ancients who dared teach our ancestors the celestial arts of magic
and wisdom.
Developing the ability to concentrate opens the door to magical efficacy both theurgically (magic
aimed at Deity) and thaumaturgically (magic aimed at effect). The teachings of the Samkhaya yoga
philosophy, which were adopted either in their entirety or in parts by all the later religious and
philosophical systems of India, explain the benefits of concentration.1 In this tradition, the ancient
writer Pantanjali talks about uniting the breath together with concentration on specific points in the
human body to produce magical effects such as invisibility, flying or shape shifting. Swami
Hariharananda Aranya comments on Patanjali's words by saying: "Supernormal knowledge and
powers are gained through concentration."2
Sayed Idries Shah, in his book Oriental Magic, talks about techniques used to call the spirits. He
writes: "Another process says that the exorcist should stand within his circle, consecrate it by
dedicating the whole experiment in a suitable speech, and then call upon the Good Spirit that he
wishes to appear. When he is sure that he is concentrating well, and that no other thought is in his
mind, he must address the spirit in a low voice. First he must call his name thrice, and promise that
no harm shall befall him. Then, 'the spirit should appear'."3 This excerpt clearly states that the
ability to concentrate well is a prerequisite for the invocation of spirits. The magician focuses
single-pointedly upon the purpose of the ritual while he calls the spirit into manifestation. This same
principle is applied in most workings of the magic arts, where the sorcerer concentrates on his intent
while manipulating physical matter or psychic energy in some way to produce the magical effect.
Shah also says: "There is no doubt that the concentration of mind achieved by Sufis is responsible
for what could be classed as truly supernatural manifestations."4 This statement about the source of
the magical abilities of the Sufis is exactly what Yogis say about the source of siddhis or magical
powers in the Indian traditions. In another chapter Shah talks about the close similarities between
Babylonian, Finnish, Aryan and Semitic as well as the Witch cult systems of magic. He says: "Here
too, we come across the mana-akasa theory: the belief that there is a supernatural force that
permeates the atmosphere and which is personified as a power within all men. Towards the
concentration of that elusive power, and its aid in influencing spirits and gods, the activities of the

magicians are directed."5

Energy flows where the mind goes, which is to say that our vital energy moves to wherever we
place our mind. Most Westerners think of concentration as only a spiritual or mental exercise, but
those who are trained in Eastern metaphysics and medicine know that concentration is also an aid to
increase one's physiological life force. Most people go through life spending their vital energy and
end up like a sputtering candle about to go out. Healers have discovered that when one is still, calm
and centered, one's body collects energy naturally, like a pool collects water. This means that
through concentration one can collect power. That is why, in the Orient, concentration is used as a
method to prolong one's life. Metaphorically if one's life span were to measure out to an eleven inch
string and one bunched that string up into knots of tension, the string would appear shorter. If, on
the contrary, one were to smooth out the string (i.e. smooth out the mind, relaxing from stress) then
the string representing the life span would appear longer. In our culture we tend to think of a high
energy person as one who is constantly hurrying around doing things, however to an Oriental doctor
that is merely a symptom of "running on empty." According to Oriental medicine a person who has
a strong life force is calm and effective in the face of challenging circumstances.
Gerald Gardner mused in his book Witchcraft Today that: "I think that thousands of years ago some
medicine men found that by directing the Massed Power of Mind they got good results in hunting.
Whether this power affected the animal or the hunter did not matter, it produced results, and they
called this Power, Magic."6 The "Power of Mind" is massed together by uninterrupted
concentration upon a single purpose. Once this power is collected it is directed to its purpose also
by concentration. This implies that the powers of the mind cannot be activated without the ability to
concentrate.
In Mastering Witchcraft, Paul Huson writes about the power of will saying: "This will is switched
on during the actual magical operation, and it functions hand in hand with the bubbling and boiling
emotions evoked by means of your wicked imagination. It is in effect the lens through which the
burning emotions are focused. In order to sharpen your will to the correct needlepoint, you may
wish to employ one or two aids in the form of simple exercises designed to help concentration.
Eastern disciplines such as certain yoga meditation exercises can be used. They are very wearisome,
but they do work, with perseverance."7 Such exercises can be wearisome due to the persistent
needed to continue practicing even when one doesn't feel like doing so, or during periods when one
doesn't feel progress. However, the development of concentration when taken to a certain level of
expertise generates a blissfully contented state of mind and becomes anything but wearisome.
Many writers on Witchcraft have extolled the necessity of learning to concentrate in order to be able
to practice magic but leave the reader with not much to go on to actually learn how to concentrate.
For example, instructions found in Huson are: "Meditating on the single flame of a candle is also
good, as is keeping the attention fixed upon a painted dot within a circle for half an hour without
budging. The attempt to gaze at the second hand of a watch completing the circuit of one minute,
maintaining one's awareness of the hand at every second is also very rewarding, and is frequently
used by witches as a toning-up exercise for the will, here used to direct the attention."8 These are
helpful instructions for someone who already has a rudimentary ability to concentrate, however, in
this article I provide a fuller understanding of the purpose and techniques of concentration. With
proper training based on an understanding of underlying principles anyone can learn to improve
their ability to focus the mind.
Sometimes the only instructions given to learn concentration is "focus!" as if our minds could be
whipped into shape. It seems that the harder one tries to control the mind the more one becomes
uncontrolled. Trying to control the mind is like building a dam across a river to hold back the water.
It will work for a while, but due to a continual flow the water will eventually spill over the dam.

Thoughts can be stopped temporarily but soon flood again over the mind.
The 'application of one's intention' is a style of learning concentration where one trains the mind
like one would train a dog, consistently and patiently bringing the mind back to the object of
concentration. The intention is like a leash that keeps our attention from wandering too far from the
chosen object of concentration. This must be done with care, as forcing the mind to "stay" is
counter-productive in the same way as any intelligent being would resist being forced to stay in one
place. The training must be fun, rewarding and be set up in a way that you can actually do it
comfortably and realistically. Trying to train your mind till you are tired does more harm than good.
It's important to stop while you are still alert and can look forward to practicing again later.
Allowing the mind to rest quietly is another style of developing the ability to focus. In the Tibetan
language, concentration practice is called shi-nay,9 which means ''calm abiding." The use of this
word is based upon the recognition that our mind performs best when we are friends with ourselves,
rather than looking at our mind as something evil or as an unruly child that needs harsh punishment
in order to learn discipline. Forcing one's mind to concentrate may work for a while, but it binds up
vital energy to maintain the level of tension that inevitably en-sues from such a struggle. The
meaning of shi-nay explains the meaning of the practice, which is to teach the mind to remain at
rest by leaving the thoughts and emotions that agitate and disturb it alone.10
By learning to calmly abide with the object of concentration one can eventually maintain a focused
state of mind indefinitely because it becomes a self perpetuating feed-back loop. A single pointed
mind generates a relaxed, blissful feeling due to the gathering and strengthening of the body's vital
energy. When our vital energy is strong we feel comfortable and invigorated. Pleasure naturally
attracts the attention of the mind, like nectar attracts bees, making it easier (and more fun) to
concentrate. Such one-pointed focus, if done properly, does not remove one from the every day
world but brings it more into focus and releases tension from the mind so one is able to think and
react more clearly.
Calm concentration is not done with a knit brow nor is it a narrowing down of one's awareness to
exclude all other perceptions. That is a sort of tense concentration which most of us are familiar
with in daily life.Calm concentration is effortless, natural and is not distracted by sensations or
thoughts. In fact it includes all sensations, thoughts and feelings without partiality or compulsion.
The quality of the mind at rest can vary greatly, it can be a coarser or finer state of mind. The
coarsest state is a hibernation-like lethargy that is the opposite of calm abiding.
Calm abiding is a state in which mind is not in conflict with its thoughts; it is undisturbed and
remains alert and lucid. If the mind lacks clarity, it goes into a state of dullness, torpor or sleep and
calm abiding is lost. The mind should be neither too tense, because then it is agitated, nor too lax,
because then there is the risk of falling asleep.11 Like a stringed instrument whose strings must be
neither too tight nor too loose in order to play in tune, the mind should rest attentively.
After much patient training one can begin to dwell on the object with ease and grace. Experiences
of contentment or the absence of thoughts often occur. When thoughts do occur they are less
upsetting to the delicate balance of the mind poised between the agitation of distractions on one
hand and a loss of awareness on the other. Through proper training you can learn to fully engage in
the world without losing the object of concentration. If you strain at holding onto an object then the
mind will become only more wound up and tight with tension. One is then easily interrupted and
characteristically such a person becomes irritated at perceived intrusions. It is important to begin
training by developing an attitude of non-chalance toward interruptions.
If during a practice session you are interrupted, allow it to be okay, just relax and do not

automatically get upset merely because someone dared to intrude. I am not saying that you should
never be upset, that you should suppress your emotions, or not react appropriately to stimuli. What I
am saying is to look at how your mind works when you happen to get interrupted during practice.
Do you automatically become irritated with the intrusion? I believe there are people and spirits who
can willfully try to interfere with magical rites. I encourage you to protect yourself in an appropriate
manner from such beings before beginning any practice session or ritual if you feel the need.
However, for purposes of training your mind to concentrate it is important to discover how your
mind reacts to sudden change. Understanding this will help you develop a greater mental flexibility
to move with daily changes without losing your balance.
Tibetans have for centuries developed a psychic technology in much the same way our culture has
developed a material technology. It is from this ancient tradition that I have adapted techniques to
use in our own art of magic. In general, to learn the knack of abiding in a calm and focused state
there are two main approaches: learning to fix the mind with a support and fixing the mind without
a support. A support is any object, whether physical or imagined. Usually, mastery in fixing the
attention upon an object is achieved first before you continue on to practice fixing your attention
upon non-substantial infinite vastness, which is without thinking of the past, present or future, free
from contrivance, fabrication or alteration of the natural mind. Learning to fix the mind without a
support is an antidote to obsession and furthers the development of psychic ab-ilities by opening the
mind beyond our everyday concerns.
Some techniques include both approaches together in order to facilitate a faster and more graceful
development of concentration. Also, some methods of learning concentration use vocal sounds to
integrate the various stages of learning. When one first starts to practice concentration one often
notices that the mind acts like a waterfall: thoughts constantly tumbling over one after another, each
one pulling at us to follow, distracting us from the object of concentration. After training a while,
the mind becomes like a stream, with the thoughts flowing more slowly and steadily. One can start
to perceive intuitive feelings arising in between the thoughts. After continued practice the mind
becomes like a clear, serene lake with mysterious depths of feelings and insights. With more
practice the mind is said to become limitless and unfathomable like the ocean, constantly in motion
but never moving. This is a natural state of calm abiding in which focusing on anything for any
length of time is effortless.
Such an experience may seem far-fetched to most Westerners. In general we are charged up
mentally, swimming in a sea of changing emotions and thoughts, raising us up and dropping us
down. How can we possibly live in a calm state without our minds filled with constantly churning
thoughts? The method of fixing your attention upon a single object is one way to begin. Choose an
object you feel good about, something you like or that has a special meaning to you. This is so you
will feel happy when you practice, which will encourage you. The object can be something physical
or totally imaginary. It is easier to imagine an object or symbol that you are already familiar with. It
is not a good idea to use a bright, shining physical object because that would damage your sight.12
Place the object in front of you, either physically or seeing it in your "mind's eye." If you have a
tendency to lethargy or if you find that you are falling asleep during the practice of fixing your
mind, then place the object up higher so that you fix with your eyes wide open. With an imaginary
object, you can imagine that it is radiating brightly colored light to prevent torpor and increase the
clarity of the object.13 If, however, you are agitated or easily distracted then place the object lower
so that you are fixing with your eyes half closed. If you are feeling neither sleepy nor distracted
then place the object at a comfortable height. During a practice session it is common to shift
between sleepiness and agitation, simply notice how you are doing and adjust the height of the
object appropriately.

Once you have your chosen object in place and are sitting comfortably, start by fixing your mind
sharply upon the object. Put all of your attention on it, using your mind like a sharp knife with all
the aspects of your being pointing directly toward the object. As you fix sharply, you have no
thoughts; they are automatically blocked. It is not beneficial to remain this way for long. If you do,
then when you finish you may notice you are nervous. So, to start, only fix for a few seconds and
then slowly relax the mind's focus. When you relax you will notice thoughts again arising to the
surface of the mind. Observe the power of the thoughts and how they manifest in your mind until
you become completely distracted from the object of concentration.
Once you notice that you are no longer dwelling on the chosen object, immediately fix your
attention sharply on the object. Don't hold the sharp focus for long, again try to relax slowly and
observe your mind. Continue on in this way during the entire session. Stop when you begin to
become tired and start again only when refreshed.
If you have many problems fixing your attention due to agitation or confusion then chant Ahhh
while you fix sharply as an aid to focus your mind. If you practice concentration in this manner, you
may surprise yourself when you find you can relax without losing your focus. Even with many
thoughts and interruptions you can learn to have no problem maintaining concentration. If after
several attempts it appears that the imagined object is unstable, changing into something beautiful
or terrible, then this is a sign of too much tension in the mind. You are fixing sharply for too long
and you need to relax more. The appearance of something wonderful does not mean you are
enlightened nor does the vision of something horrible mean you are being attacked. In this context,
these sort of visions simply mean you are tense.
If you are not succeeding then it is important to use more sound. Try sounding Ahhh when you start
to fix on the object, inhale while continuing to fix sharply, then sound again while you relax. When
you finish sounding, fix sharply, then inhale while continuing to fix the mind. Again you sound and
relax ending the Ahhh by fixing sharply once more. Repeat this pattern of relaxing while sounding
and fixing while inhaling for seven, thirteen or twenty one times. When you are ready to stop do not
fix at the end of the last Ahhh, just relax and rest. If you can immediately get into a calm state
without losing focus even when thoughts arise or there is movement or noises around you, then you
have developed the ability to fix your mind with an object. The next step is to learn to fix your
attention without using an object to support the mind.
The best time to start learning this method of concentration through sky gazing is during the early
morning or late afternoon light. The best place is with an open view of the sky. If you are practicing
in the morning face West and if in the afternoon face East to avoid glaring light which could harm
the vision.14 Fully open your eyes and gaze into the space of the blue sky. Start by fixing the mind
sharply in the same way as you did with an object even though there is only open space. Although
it's fine to blink softly, don't move your eyes around. This will help keep your breathing, energy and
body calm. It's important to remember that you are not looking for anything in particular. Just gaze
softly into the space, without focusing upon any object whatsoever. You need to have an attitude of
waiting patiently to let your mind rest during practice.
Keeping your gaze stable, fix your mind sharply only for a few seconds; then relax and observe
your thoughts and perceptions. If you lose your focus while observing the mind then once again fix
the attention sharply on clear, open space and then slowly relax. By practicing in this way you can
learn to integrate relaxation with concentration and thus stop fighting against yourself to achieve the
ability to concentrate anytime, anywhere. Then you will not need any ceremony like sitting and
looking at the sky. Once you notice and discover the nature of the state of calm abiding, with
practice you will be able to simply enter that state of mind even when you are surrounded by
confusion or chaos.

Abiding in an open frame of mind gradually frees our experience from the chain of compulsively
conditioned thought. By developing a relationship with space, we reduce the identification with our
thoughts which allows us to experience what we sense more directly. Directly experiencing our
sensations without a commentator makes it easier to abide calmly in the world. This makes it
possible for us to remain alert and relaxed while effectively engaged in any situation.15
Developing our power to concentrate develops our will power and benefits us in any endeavor we
undertake. Without the ability to focus we are lost in a sea of whimsy or distracted too easily from
our goals. The ability to concentrate is a necessary first step for developing the more advanced
skills of meditation and contemplation. Through the skill of concentration we can open any door to
occult knowledge, wisdom or power and thus make the magic of the celestial arts an immediate
reality.
Notes
1. Aranya, Swami Hariharananda. Yoga Philosophy of Patanjali. Albany: State Univ. of New York,
1983. xv.
2. Ibid. 254.
3. Shah, Idries. Oriental Magic. Melksham, Wiltshire: Redwood Press, 1956. 96.
4. Ibid. 61.
5. Ibid. 30-31.
6. Gardner, Gerald. Witchcraft Today. New York: Citadel Press, 1954. 152.
7. Huson, Paul. Mastering Wicthcraft. New York: G.P.Putnam's Sons, 1970. 26.
8. Ibid. 26.
9. In Tibetan this is spelled shi-gnas and is often transliterated as shi-ne.
10. Kalu, Rinpoche. Luminous Mind. Boston: Wisdom, 1997. 153.
11. Ibid. 154.
12. Norbu, Namkhai. The Song of the Vajra. New York: Station Hill, 1992. 29.
13. Drakpa, Tsongkhapa Lobzang. Six Yogas of Naropa. Trans. Glenn H. Mullin. Ithaca: Snow
Lion, 1996. 148.
14. Norbu. 32.
15. Oral teachings of Bnpo Tenzin Wangyal Rinpoche on The Five Elements in Dzogchen given in
Berkeley, CA on June 12, 1999.