user10831: If i realise anatta will it help me calm and focus my mind in meditation? If so how?

user11009: Eliminating self-view (first realisation of Anatta) is the pre-requisite becoming a Sotapanna.
There is two type of meditation. (Samatha and Vipassana)
Realisation of Anatta is not required for Samatha meditation.
However, in Vipassana we contemplate on the Anatta.
My personal opinion is that realisation of Anatta will help both meditations.

user8157: Having some insight into anatta, even if it is intellectual, can help calm the mind because the anatta realisation subdues 'self-thinking', which is the cause of suffering & coarse discursive thoughts & emotions. 
As a practise preliminary to formal meditation, it was taught: 

Develop the meditation that is the perception of impermanence. For from developing the meditation that is the perception of impermanence,
  whatever 'I am’ conceit there is will be given up.
MN 62; MN 118

MN 62 is an example of where anatta was taught prior to formal (anapanasati) meditation. Here, the Buddha's son, Rahula, was instructed to reflect & discern how the physical body is composed of many natural elements (dhatu) rather than is a 'self'.
Later, in MN 147, Rahula was taught the same teaching on anatta as given in the 2nd sermon (correct translation here), from which Rahula reached full-enlightenment. 
Therefore, developing a penetrative initial understanding of anatta, such as taught in MN 62, is a common Buddhist practise. However, it requires dedicated mental application & reflection. 

10831: <p>If i realise anatta will it help me calm and focus my mind in meditation? If so how?</p>
 11009: <p>Eliminating self-view (first realisation of Anatta) is the pre-requisite becoming a Sotapanna.
There is two type of meditation. (Samatha and Vipassana)
Realisation of Anatta is not required for Samatha meditation.
However, in Vipassana we contemplate on the Anatta.</p>

<p>My personal opinion is that realisation of Anatta will help both meditations.</p>
 8157: <p>Having some insight into anatta, even if it is intellectual, can help calm the mind because the anatta realisation subdues 'self-thinking', which is the cause of suffering &amp; coarse discursive thoughts &amp; emotions. </p>

<p>As a practise <em>preliminary</em> to formal meditation, it was taught: </p>

<blockquote>
  <p><em>Develop the meditation that is the perception of impermanence. For from developing the meditation that is the perception of impermanence,
  whatever 'I am’ conceit there is will be given up.</em></p>
  
  <p><em>MN 62; MN 118</em></p>
</blockquote>

<p><a href="http://www.accesstoinsight.org/tipitaka/mn/mn.062.than.html" rel="nofollow noreferrer">MN 62</a> is an example of where <em>anatta</em> was taught prior to formal (<em>anapanasati</em>) meditation. Here, the Buddha's son, Rahula, was instructed to reflect &amp; discern how the physical body is composed of many natural <em>elements</em> (<em>dhatu</em>) rather than is a 'self'.</p>

<p>Later, in <a href="http://www.accesstoinsight.org/tipitaka/mn/mn.147.than.html" rel="nofollow noreferrer">MN 147</a>, Rahula was taught the same teaching on anatta as given in the 2nd sermon (correct translation <a href="http://www.accesstoinsight.org/tipitaka/sn/sn22/sn22.059.mend.html" rel="nofollow noreferrer">here</a>), from which Rahula reached full-enlightenment. </p>

<p>Therefore, developing a penetrative initial understanding of <em>anatta</em>, such as taught in MN 62, is a common Buddhist practise. However, it requires dedicated mental application &amp; reflection. </p>
