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1 CONCENTRATION AND MEDITATION–PART ONE Swami Bhajanananda Swami Bhajanananda was the editor of Prabuddha Bharata from 1979 through 1986, and has contributed many articles to various Vedanta journals. Swami Bhajanananda is an Assistant-Secretary and Trustee of the Ramakrishna Order. This article was published in the July, 1980 Prabuddha Bharata. Today ―meditation‖ is enjoying unprecedented popularity in the East and the West alike. A form of spiritual practice once restricted to a small number of fairly qualified aspirants is now being followed by large numbers of people and applied to a wide variety of human situations. To satisfy the spiritual needs of different types of aspirants, ancient techniques of meditation are being modified and new techniques are being evolved by spiritual directors. Indeed, so diverse has meditation become that it now stands for a generic term denoting several forms of concentration rather than a specific spiritual technique. The various types of meditation now prevalent al l over the world may be divided into two broad groups: secular and religious. To the former group belong all forms of concentration practiced for the sake of health. It has been scientifically proven that certain ty pes of meditation relax the body, reduce blood pressure and mental tension, and cure psychos omatic disorders. They have thus become a boon to a large number of people living under conditions of stress, especially in the West. There is nothing wrong in practising meditation for its therapeutic effects, but one should not think this is all that meditation means or can do. Here we are concerned only with the other group of meditations, called upasana in Vedantic literature, which aim at spiritual illumination. This again is of two types: anthropomorphic ( sakara) and non–anthropomorphic (nirakara). In the first type, followed in the path of devotion, meditation is done on a form of the deity k nown as the aspirant’s Chosen Ideal of God, or Ista Devata. In the second type, followed in the path of knowledge, meditation is done on a non-anthropomorphic object l ike light or space or on some attribute of Qualified (saguna) Brahman. This kind of spiritual meditation wh ich requires a higher degree and quality of concentration, need not necessarily be a relaxing experience, especially for a beginner. The term used by Patanjali—the father of Hindu psychology— for meditation is dhyana, and according to him it forms only the seventh step in a graded scheme of yoga. With the exception of a few fortunate people born with natural calmness and purity of mind, most people find that

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