Read Summary of '''[[Attention Summary|Attention]]'''
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=What Is Attention?=
It is to bring back all the scattered threads of consciousness to a single point, a single idea. <ref>http://incarnateword.in/cwm/04/23-december-1950#p7</ref>
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This faculty of concentration belongs not only to the intellectual but to all activities and is obtained by the conscious control of the energies. <ref>http://incarnateword.in/cwm/12/concentration-and-dispersion#p1</ref><center>~</center>...it may be found in all the activities of the being, including bodily activities. The control over the nerves should be such as would allow you a complete concentration on what you are doing and, through the very intensity of your concentration, you acquire an immediate response to external touches. To attain this concentration you need a conscious control of the energies. <ref>http://incarnateword.in/cwm/04/23-december-1950#p1</ref>
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Concentration Attention is not only an intellectual a factor in knowledge, the importance of which has been always recognised. Attention is the first condition of right memory and of accuracy. To attend to what he is doing is the first element of discipline required of the student, and, as I have suggested, this can easily be secured if the object of attention is made interesting. This attention to a single thing is called concentration. One truth is, however, sometimes overlooked, that concentration on several things at a time is often indispensable. When people talk of concentration, they imply centring the mind on one thingat a time; but it is quite possible to develop the power of double concentration, triple concentration, multiple concentration. When a given incident is happening, it may be found made up of several simultaneous happenings or a set of simultaneous circumstances, a sight, a sound, a touch or several sights, sounds, touches occurring at the same moment or in all the activities same short space of time. The tendency of the beingmind is to fasten on one and mark others vaguely, many not at all or, if compelled to attend to all, including bodily activitiesto be distracted and mark none perfectly. Yet this can be remedied and the attention equally distributed over a set of circumstances in such a way as to observe and remember each perfectly. It is merely a matter of ''abhyāsa'' or steady natural practice. <ref>httphttps://incarnateword.in/cwmcwsa/0401/23a-system-decemberof-1950national-education#p1p35</ref> =Why Attention Is Necessary?=Moreover, whatever you may want to do in life, one thing is absolutely indispensable and at the basis of ''everything'', the capacity of concentrating the attention. If you are able to gather together the rays of attention and consciousness on one point and can maintain this concentration with a persistent will, ''nothing'' can resist it—whatever it may be, from the most material physical development to the highest spiritual one. But this discipline must be followed in a constant and, it may be said, imperturbable way; not that you should always be concentrated on the same thing—that’s not what I mean, I mean learning to concentrate.
==Inner Attention==And materially, for studies, sports, all physical or mental development, it is absolutely indispensable. And the value of an individual is proportionate to the value of his attention.
It [concentration And from the spiritual point of the inner consciousness] can happen in several formsview it is still more important. It There is ''no'' spiritual obstacle which can become concentrated in silence as the witness—it can become concentrated in the feeling resist a penetrating power of the Divine Force flowing through itconcentration. For instance, the work being a result—it can become concentrated in the feeling discovery of the presence of psychic being, union with the inner Divine or , opening to the Ananda or love higher spheres, ''all'' can be obtained by an intense and obstinate power of the Divine while the working goes on separately in front. All this becomes so habitual that concentration—but one must learn how to do it goes on of itself without the need of call or effort or even of the mind's attention—it simply is there. There are other possibilities besides those mentioned above, but these are perhaps the most common. <ref>http://incarnateword.in/cwsa/29/becoming-conscious-in-work#p10</ref>
=Why Attention Is Necessary?=There is nothing in the human or even in the superhuman field, to which the power of concentration is not the key.You can be the best athlete, you can be the best student, you can be an artistic, literary or scientific genius, you can be the greatest saint with that faculty. And everyone has in himself a tiny little beginning of it—it is given to everybody, but people do not cultivate it.<ref> https://incarnateword.in/cwm/09/23-july-1958#p15,p16,p17,p18,p19</ref><center>~</center>The mind, if not controlled, is something wavering and imprecise. If one doesn't have the habit of concentrating it upon something, it goes on wandering all the time. It goes on without a stop anywhere and wanders into a world of vagueness. And then, when one wants to fix one's attention, it hurts! There is a little effort there, like this: "Oh! how tiring it is, it hurts!" So one does not do it. And one lives in a kind of cloud. And your head is like a cloud; it's like that, most brains are like clouds: there is no precision, no exactitude, no clarity, it is hazy―vague and hazy. You have impressions rather than a knowledge of things. You live in an approximation, and you can keep within you all sorts of contradictory ideas made up mostly of impressions, sensations, feelings, emotions―all sorts of things like that which have very little to do with thought and... which are just vague ramblings.
The mindBut if you want to succeed in having a precise, if not controlledconcrete, is something wavering and imprecise. If one doesn't have the habit of concentrating it upon somethingclear, it goes definite thought on wandering all the time. It goes on without a stop anywhere and wanders into a world of vaguenesscertain subject, you must make an effort, gather yourself together, hold yourself firm, concentrate. And then, when one wants to fix one's attentionthe first time you do it, it literally hurts! There is a little effort there, like this: "Oh! how tiring it is, it hurtstiring!" So one does not do But if you don’t make a habit of it. And one lives , all your life you will be living in a kind state of cloudirresolution. And your head is like a cloud; when it's like thatcomes to practical things, most brains when you are like clouds: there is no precisionfaced with―for, no exactitudein spite of everything, no clarityone is always faced with―a number of problems to solve, it is hazy―vague and hazy. You have impressions rather than of a knowledge of things. You live in an approximationvery practical kind, well, and you can keep within you all sorts instead of contradictory ideas made being able to take up mostly the elements of impressionsthe problem, sensationsto put them all face to face, feelingslook at the question from every side, and rising above and seeing the solution, emotions―all sorts instead of things like that which have very little to do with thought you will be tossed about in the swirls of something grey and uncertain, andit will be like so many spiders running around in your head―but you won’t succeed in catching the thing... which are just vague ramblings. <ref>http://incarnateword.in/cwm/08/13-june-1956#p36</ref>
I am speaking of the simplest of problems, you know; I am not speaking of deciding the fate of the world or humanity, or even of a country―nothing of the kind. I am speaking of the problems of your daily life, of every day. They become something quite woolly.Well, it is to avoid this that you are told, when your brain is in course of being formed, “Instead of letting it be shaped by such habits and qualities, try to give it a little exactitude, precision, capacity of concentration, of choosing, deciding, putting things in order, try to use your reason.” <ref>https://incarnateword.in/cwm/08/13-june-1956#p36,p37,p38,p39</ref><center>~</center>The aim in the training is to develop this power of concentrating the attention at will on whatever subject or activity one chooses from the most spiritual to the most material, without losing anything of the fullness of the power,—for instance, in the physical field, transferring the use of the power from one game to another or one activity to another so as to succeed equally in all.<ref>http://incarnateword.in/cwm/12/concentration-and-dispersion#p6</ref>
This extreme attention concentrated on a game or a physical activity like lifting, vaulting, punching, running, etc., focusing all energies on any of these movements which bring about in the body, the thrill of an exhilarating joy is the thing which carries with it perfection in execution and success. <ref>httphttps://incarnateword.in/cwm/12/concentration-and-dispersion#p6,p7</ref>
==To Save Time==
When you work, if you are able to concentrate, you can do absolutely in ten minutes what would otherwise take you one hour. If you want to gain time, learn to concentrate. It is through attention that one can do things quickly and one does them much better. If you have a task that should take you half an hour—I don't say if you have to write for half an hour of course—but if you have to think and your mind is floating about, if you are thinking not only of what you are doing but also of what you have done and of what you will have to do and of your other subjects, all that makes you lose thrice as much time as you need to do your task. When you have too much to do, you must learn how to concentrate exclusively on what you are doing, with an intensity in your attention, and you can do in ten minutes what would otherwise take you one hour. <ref>http://incarnateword.in/cwm/05/24-june-1953#p47</ref>
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If you do that you can gain half the time, even from a very short time. Take a very ordinary example: to have your bath and to dress; the time needed varies with people, doesn't it? But let us say, half an hour is required for doing everything without losing time and without hurrying. Then, if you are in a hurry, one of two things happens: you don't wash so well or you dress badly!
If you do that you can gain half the timeBut there is another way—to concentrate one’s attention and one’s energy, think only of what one is doing and not of anything else, even from not to make a very short time. Take a very ordinary example: movement too much, to have your bath and to dress; make the exact movement in the time needed varies with peoplemost exact way, doesn't and (it? But let us say, half is an hour is required for doing everything without losing time and without hurrying. Thenexperience lived, if you are in a hurry, one I can speak of two things happens: you don't wash so well or you dress badly!it with certitude) you can do in fifteen minutes what you were formerly doing in half an hour, and do it as well, at times even better, without forgetting anything, without leaving out anything, simply by the intensity of the concentration. <ref>http://incarnateword.in/cwm/04/22-february-1951#p27</ref>
==To Achieve SuccessAvoid Accidents==
It I believe almost everybody is said psychologically aware of one thing: that the faculty accidents occur when one has a sort of concentrated attention uncomfortable feeling, when one is at not fully conscious and self-possessed, when one feels uneasy. In any case, generally, people have a feeling that they are not fully themselves, not fully aware of what they are doing. If one were fully conscious, the consciousness wide awake, accidents would not occur; one would make just the right gesture, the necessary movement to avoid the source accident. Hence, in an almost absolute way, it is a flagging of all successful activityconsciousness. Indeed Or quite possibly it may be that the capacity and value consciousness is fixed in a higher domain; for example, not to speak of spiritual things, a man can who is busy solving a mental problem and is very concentrated upon his mental problem, becomes inattentive to physical things, and if he happens to be measured by in a street or in a crowd, his attention fixed upon his capacity problem, he will not make the movement necessary to avoid the accident, and the accident will occur. It is the same for sports, for games; you can observe this easily, there is always a flagging of the consciousness when accidents occur, or a lack of attention, a little absent-mindedness; suddenly one thinks of concentrated something else, the attentionis drawn elsewhere—one is not fully conscious of what one is doing and the accident happens. <ref>httphttps://incarnateword.in/cwm/1404/concentration2-april-1951#p12p6</ref>
It is well known that the value of a man is in proportion to his capacity of concentrated attention, the greater the concentration the more exceptional is the result, to the extent that a perfect and unfailing concentrated attention sets the stamp of genius on what is produced. <ref>http://incarnateword.in/cwm/12/concentration-and-dispersion#p2</ref>==To Achieve Success==
It is said that the faculty of concentrated attention is at the source of all successful activity. Indeed the capacity and value of a man can be measured by his capacity of concentrated attention. <ref>https://incarnateword.in/cwm/14/concentration#p13</ref>
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It is well known that the value of a man is in proportion to his capacity of concentrated attention, the greater the concentration the more exceptional is the result, to the extent that a perfect and unfailing concentrated attention sets the stamp of genius on what is produced.
<ref>http://incarnateword.in/cwm/12/concentration-and-dispersion#p2</ref>
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Those who can attain perfect attention succeed in everything they undertake; they will always make a rapid progress. <ref>http://incarnateword.in/cwm/04/23-december-1950#p7</ref>
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Yet by a proper training of concentrated attention one can obtain the phenomenon at will, on command, so to say, and the resulting perfection in the execution of any activity follows inevitably. <ref>http://incarnateword.in/cwm/12/concentration-and-dispersion#p8</ref>
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Essentially, from the general point of view, particularly from the intellectual viewpoint, the most important thing is the capacity of attention and concentration, it is that which one must work at and develop. From the point of view of action (physical action), it is the will: you must work and build up an unshakable will. From the intellectual point of view, you must work and build up a power of concentration which nothing can shake. And if you have both, concentration and will, you will be a genius and nothing will resist you. <ref>http://incarnateword.in/cwm/05/24-june-1953#p61</ref>
Yet by a proper training of concentrated attention one can obtain the phenomenon at will, on command, so to say, and the resulting perfection ==To Progress in the execution of any activity follows inevitably. <ref>http://incarnateword.in/cwm/12/concentration-and-dispersion#p8</ref>Consciousness==
Essentially''Q. Sweet Mother, from the general point of viewyou have said: “Each meditation ought to be a new revelation, particularly from the intellectual viewpoint, the most important thing is for in each meditation something new happens.” After the capacity of attention and concentrationmeditation, it is that which one must work at and develop. From the point conscious of view of action (physical action), it is the will: you must work and build up an unshakable will. From the intellectual point of view, you must work and build up a power of concentration which nothing can shake. And if you have both, concentration and will, you will be a genius and nothing will resist you. <ref>http://incarnateword.in/cwm/05/24-june-1953#p61</ref>what has happened?''
==To Progress Spiritually==''A.'' If one is very attentive, one becomes conscious. One must be very concentrated and very attentive, then one becomes conscious. <ref>http://incarnateword.in/cwm/05/9-december-1953#p28</ref><center>~</center>
If one is very attentive, one becomes conscious''Q. One must be very concentrated and very attentive, then How can one becomes conscious. <ref>http://incarnateword.learn to listen in/cwm/05/9-december-1953#p28</ref>silence?''
''A.'' It is a matter of attention. If you concentrate your attention on what is being said, with the will to understand it correctly, the silence is created spontaneously—it is attention that creates the silence. <ref>https://incarnateword.in/cwm/04/12-march-1951?search=attention#p11,p12</ref>
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Particularly, if you have continued to cultivate the power of concentration and attention, only the thoughts that are needed will be allowed to enter the active external consciousness and they then become all the more dynamic and effective. And if, in the intensity of concentration, it becomes necessary not to think at all, all mental vibration can be stilled and an almost total silence secured. In this silence one can gradually open to the higher regions of the mind and learn to record the inspirations that come from there.<ref>http://incarnateword.in/cwm/12/mental-education#p19</ref>
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Concentration is necessary, first, to turn the whole will and mind from the discursive divagation natural to them, following a dispersed movement of the thoughts, running after many-branching desires, led away in the track of the senses and the outward mental response to phenomena: we have to fix the will and the thought on the eternal and real behind all, and this demands an immense effort, a one-pointed concentration. Secondly, it is necessary in order to break down the veil which is erected by our ordinary mentality between ourselves and the truth; for outer knowledge can be picked up by the way, by ordinary attention and reception, but the inner, hidden and higher truth can only be seized by an absolute concentration of the mind on its object, an absolute concentration of the will to attain it and, once attained, to hold it habitually and securely unite oneself with it. For identification is the condition of complete knowledge and possession; it is the intense result of a habitual purified reflecting of the reality and an entire concentration on it; and it is necessary in order to break down entirely that division and separation of ourselves from the divine being and the eternal reality which is the normal condition of our unregenerated ignorant mentality. <ref>http://incarnateword.in/cwsa/23/the-higher-and-the-lower-knowledge#p7</ref>
=How to Cultivate Attention?=
To solve a problem, to learn a lesson, a lot of concentration and attention is needed, everyone knows that—an intellectual attention and concentration. But concentration is not only an intellectual thing, it may be found in all the activities of the being, including bodily activities. The control over the nerves should be such as would allow you a complete concentration on what you are doing and, through the very intensity of your concentration, you acquire an immediate response to external touches. To attain this concentration you need a conscious control of the energies.
Are you conscious of the energies you receive and those you spend?
One is more or less conscious of the energy one spends, especially when one wastes it too much! It is a question here of the constant exchange between receiving and spending! Before the age of reason, little children receive a lot of energy and they spend it lavishly, without thinking, and this allows them to play for hours together without getting tired. But gradually, as thought develops, one begins to measure and calculate the energy spent—usually this is futile, for unless you have the knowledge of the process of receiving energy, it is better to spend freely what you get than let it stagnate within you.
First, you must become conscious of the receiving of energies, their passing into your being and their expenditure. Next, you must have a sort of higher instinct which tells you whence the most favourable energies come; then you put yourself in contact with them through thought, through stillness or any other process—there are many. You must know what energy you want, whence it comes, of what it is composed. Later comes the control of the energy received. Ninety per cent of men do not absorb enough energy or they take in too much and do not assimilate what they take—as soon as they have had a sufficient dose they immediately throw it out by becoming restless, talking, shouting, You must know how to keep within you the received energy and concentrate it fully on the desired activity and not on anything else. If you can do this, you won’t need to use your will. You need only gather together all the energies received and use them consciously, concentrate with the maximum attention in order to do everything you want. <ref>https://incarnateword.in/cwm/04/23-december-1950#p1,p2,p3,p4</ref>
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To arrive then at this settled divine status must be the object of our concentration. The first step in concentration must be always to accustom the discursive mind to a settled unwavering pursuit of a single course of connected thought on a single subject and this it must do undistracted by all lures and alien calls on its attention. Such concentration is common enough in our ordinary life, but it becomes more difficult when we have to do it inwardly without any outward object or action on which to keep the mind; yet this inward concentration is what the seeker of knowledge must effect. <ref>http://incarnateword.in/cwsa/23/concentration#p8</ref>
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It [concentration of the inner consciousness] can happen in several forms. It can become concentrated in silence as the witness—it can become concentrated in the feeling of the Divine Force flowing through it, the work being a result—it can become concentrated in the feeling of the presence of the Divine or the Ananda or love of the Divine while the working goes on separately in front. All this becomes so habitual that it goes on of itself without the need of call or effort or even of the mind's attention—it simply is there. There are other possibilities besides those mentioned above, but these are perhaps the most common. <ref>https://incarnateword.in/cwsa/29/becoming-conscious-in-work#p9</ref>
When you have ==By Reducing Distractions== In order to obtain this concentration, it is generally recommended to reduce one's activities, to make a question choice and confine oneself to this choice alone, so as not to solvedisperse one's energy and attention. For the normal man, whatever it may bethis method is good, sometimes even indispensable. But one can imagine something better. <ref>https://incarnateword.in/cwm/14/concentration#p14</ref><center>~</center>When you are doing your work, usually you should concentrate only on your work and not on the people—there is no need to speak to them or pay any attention to them. <ref>http://incarnateword.in/cwm/17/21-july-1936#p2</ref><center>~</center>It was rather that the active mind became more quiet so that the movements of the mechanical mind became more evident—that is what often happens. What has to be done in that case is to detach oneself from these movements and concentrate without farther attention here (pointing between to them. They are then likely to sink into quietude or fall away. <ref>http://incarnateword.in/cwsa/29/concentration-and-meditation#p85</ref><center>~</center>It is always better, for meditation—you see, we use the word "meditation", but it does not necessarily mean "moving ideas around in the head", quite the eyebrows)contrary—it is always better to try to concentrate in a centre, at the centre just above of aspiration, one might say, the place where the flame of aspiration burns, to gather in all the eyesenergies there, at the solar plexus centre and, if possible, to obtain an attentive silence as though one wanted to listen to something extremely subtle, something that demands a complete attention, a complete concentration and total silence. And then not to move at all. Not to think, not to stir, and make that movement of opening so as to receive all that can be received, but taking good care not to try to know what is happening while it is happening, for if one wants to understand or even to observe actively, it keeps up a sort of cerebral activity which is unfavourable to the fullness of the conscious willreceptivity—to be silent, as totally silent as possible, in an attentive concentration, and then be still. <ref>http://incarnateword.in/cwm/09/235-julyjune-19581957#p9p19</ref><center>~</center>''Q. Mother, at times unpleasant thoughts come and disturb us. How can we get rid of them?''
To arrive then at this settled divine status must be ''A.'' There are several methods. Generally—but it depends on people—generally, the object easiest way is to think of our concentrationsomething else. The first step in concentration must be always That is, to concentrate one’s attention upon something that has nothing to accustom do with that thought has no connection with that thought, like reading or some work—generally something creative, some creative work. For instance, those who write, while they are writing (let us take simply a novelist), while he is writing, all other thoughts are gone, for he is concentrated on what he is doing. When he finishes writing, if he has no control, the discursive mind other thoughts will return. But precisely when one is attacked by a thought, one can try to do some creative work; for example, the scientist could do some research work, a settled unwavering pursuit of special study to discover something, something that is very absorbing; that is the easiest way. Naturally, those who have begun to control their thought can make a single course movement of connected rejection; push aside the thought on as one would a single subject physical object. But that is more difficult and this asks for a much greater mastery. If one can manage it must do undistracted by all lures , it is more active, in the sense that if you reject that movement, that thought, if you chase it off effectively and alien calls on its attentionconstantly or almost repeatedly, finally it does not come any more. But in the other case, it can always return. <ref>http://incarnatewordThat makes two methods.in/cwsa/23/concentration#p8</ref>
The best thing third means is to do is be able to occupy yourself with something practical bring down a sufficiently great light from above which will compel you to concentrate specially: studiesbe the “denial” in the deeper sense; that is, work or some physical occupation for if the body thought which demands attention―anything at all that forces you to concentrate on what you are doing comes is something dark (and no longer be a prey to these ramblings. But especially if you have it comes from the misfortune to remain there subconscient or inconscient and look at themis sustained by instinct), if one can bring down from above the light of a true knowledge, then surelya higher power, as I saidand put that light upon the thought, you will get one can manage to dissolve it or enlighten or transform it—this is the supreme method. This is still a headachelittle more difficult. For But it is a problem which must can be resolved either by a descent into practical life done, and a concentration on some practical effort or else by rising above and looking from above at all this chaos so as to be able to bring some order into if one does it and set it right, one is cured—not only does the thought not come back but the very cause is removed. <ref>http://incarnateword.in/cwm/08/27-june-1956#p54</ref>
==Reducing Distractions==The first step is to think of something else (but in this way, you know, it will be indefinitely repeated); the second is to fight; and the third is to transform. When one has reached the third step, not only is one cured but one has made a permanent progress. <ref>https://incarnateword.in/cwm/06/10-february-1954#p15,p16,p17,p18</ref>
In order ===How to obtain this concentration, it is generally recommended Listen to reduce one's activities, to make a choice and confine oneself to this choice alone, so as not to disperse one's energy and attention. For the normal man, this method is good, sometimes even indispensable. But one can imagine something better. <ref>http://incarnateword.in/cwm/14/concentration#p13</ref>Music?===
When you are doing your work''Q. Sweet Mother, you should concentrate only on your work and not on how can one enter into the feelings of a piece of music played by someone else?'' ''A.'' In the same way as one can share the people—there emotions of another person by sympathy, spontaneously, by an affinity more or less deep, or else by an effort of concentration which ends in identification. It is no need this last process that one adopts when one listens to speak to them or pay any music with an intense and concentrated attention , to themthe point of checking all other noise in the head and obtaining a complete silence, into which fall, by drop, the notes of the music whose sound alone remains; and with the sound all the feelings, all the movements of emotion can be perceived, experienced, felt as if they were produced in ourselves. <ref>httphttps://incarnateword.in/cwm/1712/21-july-1936arts#p2p83,p84</ref>
But there is another way—to concentrate one's attention and one's energy, think only of what one is doing and not of anything else, not ===How to make a movement too much, to make the exact movement in the most exact way. <ref>http://incarnateword.in/cwm/04/22-february-1951#p27</ref>Read Sri Aurobindo’s Writings?===
It was rather that In a general and almost absolute way, if you truly wish to profit from these readings, as from all of Sri Aurobindo’s writings, the best method is this: having gathered your consciousness and focused your attention on what you are reading, you must establish a minimum of mental tranquillity—the best thing would be to obtain perfect silence—and achieve a state of immobility of the active mind became more quiet , immobility of the brain, I might say, so that the movements attention becomes as still and immobile as a mirror, like the surface of absolutely still water. Then what one has read passes through the surface and penetrates deep into the mechanical mind became more evident—that being where it is what often happensreceived with a minimum of distortion. What has to be done Afterwards—sometimes long afterwards—it wells up again from the depths and manifests in that case is to detach oneself the brain with its full power of comprehension, not as knowledge acquired from these movements and concentrate without farther attention to them. They are then likely to sink into quietude or fall awayoutside, but as a light one carried within. <ref>http://incarnateword.in/cwsa/29/concentration-and-meditation#p85</ref>
It In this way the faculty of understanding is always betterat its highest, whereas if, for meditation—you seewhile you read, we use the word "meditation", but mind remains agitated and tries to understand at once what it does not necessarily mean "moving ideas around in the head", quite the contrary—it is always better to try to concentrate in a centrereading, you lose more than three-quarters of the centre of aspiration, one might sayforce, the place where knowledge and the flame of aspiration burns, to gather truth contained in all the energies there, at the solar plexus centre and, words. And if possible, you are able to obtain an attentive silence as though one wanted to listen to something extremely subtlerefrain from asking questions until this process of absorption and inner awakening is completed, something that demands a complete attentionwell, a complete concentration and total silence. And then not to move at all. Not to think, not to stir, and make that movement of opening so as to receive all you will find that can be received, but taking good care not to try to know what is happening while it is happening, for if one wants to understand or even you have far fewer questions to observe actively, it keeps up ask because you will have a sort better understanding of cerebral activity which is unfavourable to the fullness of the receptivity—to be silent, as totally silent as possible, in an attentive concentration, and then be stillwhat you have read. <ref>httphttps://incarnateword.in/cwm/0910/5aphorism-june-19572#p19,p20</ref>
==By Triggering Interest and Understanding==
In defence of the modern system it is alleged that the attention of children is easily tired and cannot be subjected to the strain of long application to a single subject. The frequent change of subject gives rest to the mind. The question naturally arises, are the children of modern times then so different from the ancients, and, if so, have we not made them so by discouraging prolonged concentration? A very young child cannot, indeed, apply himself; but a very young child is unfit for school teaching of any kind. A child of seven or eight, and that is the earliest permissible age for the commencement of any regular kind of study, is capable of a good deal of concentration if he is interested. Interest is, after all, the basis of concentration. We make his lessons supremely uninteresting and repellent to the child, a harsh compulsion the basis of teaching and then complain of his restless inattention! The substitution of a natural self-education by the child for the present unnatural system will remove this objection of inability. A child, like a man, if he is interested, much prefers to get to the end of his subject rather than leave it unfinished. To lead him on step by step, interesting and absorbing him in each as it comes, until he has mastered his subject is the true art of teaching. <ref>https://incarnateword.in/cwsa/01/a-system-of-national-education#p19</ref>
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Undeniably, what most impedes mental progress in children is the constant dispersion of their thoughts. Their thoughts flutter hither and thither like butterflies and they have to make a great effort to fix them. Yet this capacity is latent in them, for when you succeed in arousing their interest, they are capable of a good deal of attention. By his ingenuity, therefore, the educator will gradually help the child to become capable of a sustained effort of attention and a faculty of more and more complete absorption in the work in hand. All methods that can develop this faculty of attention from games to rewards are good and can all be utilised according to the need and the circumstances. But it is the psychological action that is most important and the sovereign method is to arouse in the child an interest in what you want to teach him, a liking for work, a will to progress. To love to learn is the most precious gift that one can give to a child: to love to learn always and everywhere, so that all circumstances, all happenings in life may be constantly renewed opportunities for learning more and always more. <ref>http://incarnateword.in/cwm/12/mental-education#p10</ref>
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For that, to attention and concentration should be added observation, precise recording and faithfulness of memory. This faculty of observation can be developed by varied and spontaneous exercises, making use of every opportunity that presents itself to keep the child's thought wakeful, alert and prompt. The growth of the understanding should be stressed much more than that of memory. One knows well only what one has understood. Things learnt by heart, mechanically, fade away little by little and finally disappear; what is understood is never forgotten. Moreover, you must never refuse to explain to a child the how and the why of things. If you cannot do it yourself, you must direct the child to those who are qualified to answer or point out to him some books that deal with the question. In this way you will progressively awaken in the child the taste for true study and the habit of making a persistent effort to know. <ref>http://incarnateword.in/cwm/12/mental-education#p11</ref>
There seems to be only one solution to the problem. In the same way as an athlete develops methodically his muscles by a scientific and gradual training, the faculty of concentrated attention can be developed scientifically by a methodical training—developed in such a way that concentration is obtained at will and on whatever subject or activity is chosen. Thus the work of preparation instead of being done in the subconscient by a slow and steady repetition of the same movements, is done consciously by a concentration of will and a gathered attention centred on one point or another according to plan and decision. The chief difficulty seems to be to obtain this power of concentration independent from all inner and outer circumstances—difficult perhaps but not impossible for him who is determined and persevering. Moreover, whatever method of development is chosen, determination and perseverance are indispensable to obtain success. <ref>http://incarnateword.in/cwm/12/concentration-and-dispersion#p5</ref>
<center>~</center>And this kind of concentration can be developed exactly like the muscles; one may follow different systems, different methods of training. Today we know that the most pitiful weakling, for example, can with discipline become as strong as anyone else . One should not have a will which flickers out like a candle. The will, concentration must be cultivated; it is a question of method, of regular exercise. If you will, you can.But the thought “What’s the use?” must not come in to weaken the will. The idea that one is born with a certain character and can do nothing about it is a stupidity. <ref>httphttps://incarnateword.in/cwm/04/23-december-1950#p7,p8,p9</ref><center>~</center>But this discipline must be followed in a constant and, it may be said, imperturbable way; not that you should always be concentrated on the same thing—that's not what I mean, I mean learning to concentrate. <ref>http://incarnateword.in/cwm/09/23-july-1958#p15</ref>
... But this discipline must be followed in a constant and, it may be said, imperturbable way; not that you should always be concentrated on the same thing—that's not what I mean, I mean learning to concentrate. <ref>http://incarnateword.in/cwm/09/23-july-1958#p15</ref>''Curated by Karthikeyan'''
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