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Read Summary of '''[[Concentration Summary|Concentration]]'''

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===Meditation===

Concentration does not mean [[M#Meditation|meditation]]; on the contrary, concentration is a state one must be in continuously, whatever the outer activity. By concentration I mean that all the energy, all the will, all the aspiration must be turned only towards the Divine and His integral realisation in our consciousness. <ref>http://incarnateword.in/cwm/16/letters-to-a-young-sadhak-vi#p2 </ref>

Concentrating together is indeed a very good thing and helps you to become conscious. But it cannot be imposed. I advise you and them to organise this moment of silence daily for all those who want to participate, but without imposing anything on the others. It is not compulsory but it is good.

<ref>http://incarnateword.in/cwm/13/community-affairs#p146</ref>

[[File:Concentration.png|thumb|caption]]

=Why Concentrate? =

==Concentration for Problem-Solving==

...if your power of concentration is complete, then there is not a problem you cannot solve--I don't mean arithmetic problems (''laughter''), I mean problems about leading one's life, about decisions to be taken, psychological problems which need solving. There is not one that can resist this power of concentration. <ref>http://incarnateword.in/cwm/05/23-december-1953#p20 </ref>

''(Another child) For a mathematical problem, sometimes the solution comes quickly, sometimes it takes too long.''

You may take an idea and follow it to arrive at a given result—this is an active meditation; people who want to solve a problem or to write, meditate in this way without knowing that they are meditating.

Others sit down and try to concentrate on something without following an idea—simply to concentrate on a point in order to intensify one's power of concentration; and this brings about what usually happens when you concentrate upon a point: if you succeed in gathering your capacity for concentration sufficiently upon a point whether mental, vital or physical, at a given moment you pass through and enter into another consciousness.

Others still try to drive out from their head all movements, ideas, reflexes, reactions and to arrive at a truly silent tranquillity. This is extremely difficult; there are people who have tried for twenty-five years and not succeeded, for it is somewhat like taking a bull by the horns. <ref>http://incarnateword.in/cwm/04/12-february-1951#p37</ref>

If you want to cure yourself of a defect or a difficulty, there is but one method: to be perfectly vigilant, to have a very alert and vigilant consciousness. First you must see very clearly what you want to do. You must not hesitate, be full of doubt and say, "Is it good to do this or not, does this come into the synthesis or should it not come in?" You will see that if you trust your mind, it will always shuttle back and forth: it vacillates all the time. If you take a decision it will put before you all the arguments to show you that your decision is not good, and you will be tossed between the "yes" and "no", the black and white, and will arrive at nothing. Hence, first, you must know exactly what you want—know, not mentally, but through concentration, through aspiration and a very conscious will. That is the important point.

Afterwards, gradually, by observation, by a sustained vigilance, you must realise a sort of method which will be personal to you—it is useless to convince others to adopt the same method as yours, for that won't succeed. Everyone must find his own method, everyone must have his own method, and to the extent you put into practice your method, it will become clearer and clearer, more and more precise. You can correct a certain point, make clear another, etc. So, you start working.... For a while, all will go well. Then, one day, you will find yourself facing an insurmountable difficulty and will tell yourself, "I have done all that and here is everything as bad as before!" Then, in this case, you must, through a yet more sustained concentration, open an inner door in you and bring into this movement a force which was not there formerly, a state of consciousness which was not there before. And there, there will be a power, when your own personal power will be exhausted and no longer effective. When the personal power runs out ordinary people say, "That's good, I can no longer do anything, it is finished." But I tell you that when you find yourself before this wall, it is the beginning of something new. By an obstinate concentration, you must pass over to the other side of the wall and there you will find a new knowledge, a new force, a new power, a new help, and you will be able to work out a new system, a new method which surely will take you very far. <ref>http://incarnateword.in/cwm/04/5-march-1951#p22 </ref>

For, in books of this kind [''Mother shows '' “The Synthesis of Yoga”], books of revelation, there is always an accumulation of forces—at least of higher mental forces, and most often of spiritual forces of the highest knowledge. Every book, on account of the words it contains, is like a small accumulator of these forces. People don’t know this, for they don’t know how to make use of it, but it is so. In the same way, in every picture, photograph, there is an accumulation, a small accumulation representative of the force of the person whose picture it is, of his nature and, if he has powers, of his powers. Now, you, when you are sincere and have an aspiration, you emanate a certain vibration, the vibration of your aspiration which goes and meets the corresponding force in the book, and it is a higher consciousness which gives you the answer.

Everything is contained potentially. Each element of a whole potentially contains what is in the whole. And in a book there is potentially—not expressed, not manifest—the knowledge which is in the person who wrote the book. Thus, Sri Aurobindo represented a totality of comprehension and knowledge and power; and every one of his books is at once a symbol and a representation. Every one of his books contains symbolically, potentially, what is in him. Therefore, if you concentrate on the book, you can, through the book, go back to the source. And even, by passing through the book, you will be able to receive much more than what is just in the book. <ref>http://incarnateword.in/cwm/08/6-june-1956#p4</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>

~~==Concentration in the Physical field==~~

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>

~~<center>~</center>~~

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. Generally this happens when the sportsman is especially interested in a game or an activity and its happening escapes all control, decision or will. <ref>http://incarnateword.in/cwm/12/concentration-and-dispersion#p7 </ref>

~~==Capacity Building==~~

If you have concentration, you can move this power of concentration from one place to another and in every way it will be effective. If you are occupied with science, you use it in a scientific way, and if you want to do art, you use it in an artistic way. But it is the same instrument and it is the same power of concentration. It is simply because people do not know this that they limit themselves. So the hinges get rusty, they do not turn any more. Otherwise, if one keeps the habit of turning them, they continue to turn. Moreover, even from the ordinary point of view, it is not rare to find a scientist having as his hobby some artistic occupation—and the reverse also. <ref>http://incarnateword.in/cwm/05/24-june-1953#p60</ref>

==Multiple Concentration==

Attention is 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 thing at 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 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 the same short space of time. The tendency of the mind is to fasten on one and mark others vaguely, many not at all or, if compelled to attend to all, to 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>http://incarnateword.in/cwsa/1/a-system-of-national-education#p35</ref>

~~==Reduce the Time Necessary for Doing Things==~~

There's a way of reducing the time necessary for doing things by increasing the concentration considerably. Some people can't do this for long, it tires them; but it's like weightlifting, isn't it, one can get accustomed to it. And then, if you can succeed in mastering this power of concentration and in making your mind absolutely still—for this indeed is the first condition—and if in this quietude you concentrate it, concentrate, concentrate, concentrate on the point you want to make, on the work you have to do or the action you have to perform, well, you can... it comes like a kind of extremely quiet but all-powerful force of propulsion, and you go forward with one movement... without hesitation you can literally do in a quarter of an hour what would otherwise take one hour. And so this has the great advantage that it gives you time and that after this, instead of going from one activity to another, from one agitation to another, you can relax completely for some minutes and have a total rest. This gives you time to rest; and in this repose, naturally, as you are relaxed, all that could have been a little too tense is relaxed and put in order, and this puts you back in a condition in which you are once again able to make another concentration. Try! <ref>http://incarnateword.in/cwm/07/13-april-1955#p54 </ref>

~~<center>~</center>~~

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>

~~<center>~</center>~~

Generally when men are in a hurry, they do not do completely what they have to do or they do badly what they do. Well, there is a third way, it is to intensify one's concentration. 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! 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 to make a movement too much, to make the exact movement in the most exact way, and (it is an experience lived, I can speak of 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>

~~<center>~</center>~~

...if you have much to do, you must learn how to concentrate much, all the more, and when you are doing a thing, to think of that only, and focus all your energy upon what you do. You gain at least half the time. <ref>http://incarnateword.in/cwm/05/24-june-1953#p48 </ref>

~~<center>~</center>~~

...you can gather by a concentration of the consciousness all these experiences in a very short time and gain lives, do in a few years what could take a fairly considerable number of lives to achieve. <ref>http://incarnateword.in/cwm/06/4-august-1954#p43</ref>

~~<center>~</center>~~

~~Only the degree of concentration on the goal can shorten the way. <ref>http://incarnateword.in/cwm/10/aphorism-9#p14</ref>~~

~~==Remedy for Fatigue, Tension and Exhaustion==~~

...if through meditation or concentration we turn inward or upward, we can bring down into ourselves or raise up from the depths calm, quiet, peace and finally silence. It is a concrete, positive silence (not the negative silence of the absence of noise), immutable so long as it remains, a silence one can experience even in the outer tumult of a hurricane or battlefield. This silence is synonymous with peace and it is all-powerful; it is the perfectly effective remedy for the fatigue, tension and exhaustion arising from that internal over-activity and noise which generally escape our control and cease neither by day nor night. <ref>http://incarnateword.in/cwm/16/15-october-1959#p5 </ref>

==Concentration to Alleviate Pain ==

===Become the Work===

...if you want to do something well, whatever it may be, any kind of work, the least thing, play a game, write a book, do painting or music or run a race, anything at all, if you want to do it well, you must become what you are doing and not remain a small person looking at himself doing it; for if one looks at oneself acting, one is... one is still in complicity with the ego. If, in oneself, one succeeds in becoming what one does, it is a great progress. In the least little details, one must learn this. Take a very amusing instance: you want to fill a bottle from another bottle; you concentrate (you may try it as a discipline, as a gymnastic); well, as long as you are the bottle to be filled, the bottle from which one pours, and the movement of pouring, as long as you are only this, all goes well. But if unfortunately you think at a given moment: "Ah! It is getting on well, I am managing well", the next minute it spills over! It is the same for everything, for everything. That is why work is a good means of discipline, for if you want to do the work properly, you must ''become '' the work instead of being someone who works, otherwise you will never do it well. If you remain "someone who works" and, besides, if your thoughts go vagabonding, then you may be sure that if you are handling fragile things they will break, if you are cooking, you will burn something, or if you are playing a game, you will miss all the balls! It is here, in this, that work is a great discipline. For if truly you want to do it well, this is the only way of doing it. <ref>http://incarnateword.in/cwm/04/26-april-1951#p33 </ref>

Do not fall into the very common error of believing that you must sit in an absolutely quiet corner where nobody passes by, where you are in a classical position and altogether immobile, in order to be able to meditate—it is not true. What is needed is to succeed in meditating under all circumstances, and I call "meditating" not emptying your head but concentrating yourself in a contemplation of the Divine; and if you keep this contemplation within you, all that you do will change its quality—not its appearance, for apparently it will be the same thing, but its quality. And life will change its quality, and you, you will feel a little different from what you were, with a peace, a certitude, an inner calm, an unchanging force, something which never gives way. <ref>http://incarnateword.in/cwm/04/17-february-1951#p42 </ref>

===Concentration in the Physical field===

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. Generally this happens when the sportsman is especially interested in a game or an activity and its happening escapes all control, decision or will. <ref>http://incarnateword.in/cwm/12/concentration-and-dispersion#p7 </ref>

===Capacity Building===

If you have concentration, you can move this power of concentration from one place to another and in every way it will be effective. If you are occupied with science, you use it in a scientific way, and if you want to do art, you use it in an artistic way. But it is the same instrument and it is the same power of concentration. It is simply because people do not know this that they limit themselves. So the hinges get rusty, they do not turn any more. Otherwise, if one keeps the habit of turning them, they continue to turn. Moreover, even from the ordinary point of view, it is not rare to find a scientist having as his hobby some artistic occupation—and the reverse also. <ref>http://incarnateword.in/cwm/05/24-june-1953#p60</ref>

===Reduce the Time Necessary for Doing Things===

There's a way of reducing the time necessary for doing things by increasing the concentration considerably. Some people can't do this for long, it tires them; but it's like weightlifting, isn't it, one can get accustomed to it. And then, if you can succeed in mastering this power of concentration and in making your mind absolutely still—for this indeed is the first condition—and if in this quietude you concentrate it, concentrate, concentrate, concentrate on the point you want to make, on the work you have to do or the action you have to perform, well, you can... it comes like a kind of extremely quiet but all-powerful force of propulsion, and you go forward with one movement... without hesitation you can literally do in a quarter of an hour what would otherwise take one hour. And so this has the great advantage that it gives you time and that after this, instead of going from one activity to another, from one agitation to another, you can relax completely for some minutes and have a total rest. This gives you time to rest; and in this repose, naturally, as you are relaxed, all that could have been a little too tense is relaxed and put in order, and this puts you back in a condition in which you are once again able to make another concentration. Try! <ref>http://incarnateword.in/cwm/07/13-april-1955#p54 </ref>

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>

Generally when men are in a hurry, they do not do completely what they have to do or they do badly what they do. Well, there is a third way, it is to intensify one's concentration. 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! 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 to make a movement too much, to make the exact movement in the most exact way, and (it is an experience lived, I can speak of 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>

...if you have much to do, you must learn how to concentrate much, all the more, and when you are doing a thing, to think of that only, and focus all your energy upon what you do. You gain at least half the time. <ref>http://incarnateword.in/cwm/05/24-june-1953#p48 </ref>

...you can gather by a concentration of the consciousness all these experiences in a very short time and gain lives, do in a few years what could take a fairly considerable number of lives to achieve. <ref>http://incarnateword.in/cwm/06/4-august-1954#p43</ref>

Only the degree of concentration on the goal can shorten the way. <ref>http://incarnateword.in/cwm/10/aphorism-9#p14</ref>

===Remedy for Fatigue, Tension and Exhaustion===

...if through meditation or concentration we turn inward or upward, we can bring down into ourselves or raise up from the depths calm, quiet, peace and finally silence. It is a concrete, positive silence (not the negative silence of the absence of noise), immutable so long as it remains, a silence one can experience even in the outer tumult of a hurricane or battlefield. This silence is synonymous with peace and it is all-powerful; it is the perfectly effective remedy for the fatigue, tension and exhaustion arising from that internal over-activity and noise which generally escape our control and cease neither by day nor night. <ref>http://incarnateword.in/cwm/16/15-october-1959#p5 </ref>

==Remote Communication==

If it is a person with a very strong thought-power, he may think of you from very far, from his own country and concentrate his thought, and this concentration takes the form of that person in your consciousness. Perhaps it is that this person is calling you intentionally; deliberately he comes to tell you something or give you a sign, if he is in danger, if he is sick. Suppose he has something important to tell you, he begins to concentrate (he knows how to do it, as everyone does not) and he enters your atmosphere, comes to tell you something special. Now if you are passive and attentive, you receive the message. <ref>http://incarnateword.in/cwm/04/14-april-1951#p21 </ref>

==Concentration Before and After Sleep==

A short concentration before going to sleep, with an aspiration to remember the activities of the night when you wake up. <ref>http://incarnateword.in/cwm/16/18-january-1967#p2 </ref>

Before going to sleep you must concentrate for a few minutes, look into the day that has passed, remember when and where you have forgotten the Divine, and pray that such forgettings should not happen again. <ref>http://incarnateword.in/cwm/15/prayer-and-calling-the-divine#p4 </ref>

Before you go to sleep, concentrate a few seconds in the aspiration that the sleep may restore your fatigued nerves, bring calm and quietness to your brain so that on waking you may, with renewed vigour, begin again your journey on the path of the great discovery [discovery of psychic being]. <ref>http://incarnateword.in/cwm/12/psychic-education-and-spiritual-education#p1 </ref>

When you concentrate before sleeping, then in your sleep you remain in contact with the Divine force; but when you fall heavily to sleep without any preliminary concentration, you sink into the inconscient and the sleep is more tiring than restful, and it is difficult to come out of this sluggishness. <ref>http://incarnateword.in/cwm/16/8-october-1961#p3</ref>

I think there is an entire category of dreams which are absolutely commonplace, useless and simply tiring, which one can avoid if, before going to sleep, one makes a little effort of concentration, tries to put himself in contact with what is best in him, by either an aspiration or a prayer, and to sleep only after this is done... even, if one likes, try to meditate and pass quite naturally from meditation into sleep without even realising it...

Usually there is a whole category of dreams which are useless, tiring, which prevent you from resting well—all this might be avoided. And then, if one has truly succeeded well in his concentration, it is quite possible that one may have, at night, not exactly dreams but experiences of which one becomes conscious and which are very useful, indications, as I just told you, indications about questions you asked yourself and of which you did not have the answers; or else a set of circumstances where you ought to take a decision and don't know what decision to take; or else some way of being of your own character which does not show itself to you clearly in the waking consciousness—because you are so accustomed to it that you are not aware of it—but something that harms your development and obscures your consciousness, and which appears to you in a symbolic revelatory dream, and you become clearly aware of the thing, then you can act upon it. <ref>http://incarnateword.in/cwm/07/13-april-1955#p19 </ref>

Listen: if every evening before going to sleep you take off only a tiny minute, like that, and in this little minute, with all the concentration you are capable of you ask to become conscious of the divine Force, simply like that, nothing more; in the morning when waking up, before beginning your day, if you do the same thing, take a minute off, concentrate as much as you can and ask to become conscious of the divine Force, you will see, after some time, it will happen. Nothing but these small things which are nothing at all and take no time. <ref>http://incarnateword.in/cwm/06/10-november-1954#p37</ref>

When you wake up, do not make any sudden movement of the head and keep still for a few minutes, with a concentration to remember what happened during your sleep. <ref>http://incarnateword.in/cwm/16/18-january-1967#p3 </ref>

In any case one thing you can do in all security is, before going to sleep, to concentrate, relax all tension in the physical being, try... that is, in the body try so that the body lies like a soft rag on the bed, that it is no longer something with twitchings and cramps; to relax it completely as though it were a kind of thing like a rag. And then, the vital: to calm it, calm it as much as you can, make it as quiet, as peaceful as possible. And then the mind also—the mind, try to keep it like that, without any activity. You must put upon the brain the force of great peace, great quietude, of silence if possible, and not follow ideas actively, not make any effort, nothing, nothing; you must relax all movement there too, but relax it in a kind of silence and quietude as great as possible. <ref>http://incarnateword.in/cwm/07/2-march-1955#p10</ref>

For example, you have a dream in the subtle physical, that is to say, quite close to the physical. Generally, these dreams occur in the early hours of the morning, that is between four and five o'clock, at the end of the sleep. If you do not make a sudden movement when you wake up, if you remain very quiet, very still and a little attentive—quietly attentive—and concentrated, you will remember them, for the communication between the subtle physical and the physical is established—very rarely is there no communication. <ref>http://incarnateword.in/cwm/05/6-may-1953#p13 </ref>

'''Resting in Concentration'''

A rest which is not a falling into the inconscient―which generally tires you more than it refreshes―but a conscious rest, a concentration in which one opens oneself and absorbs the forces which come, the universal forces. <ref>http://incarnateword.in/cwm/08/20-june-1956#p72 </ref>

You must rest—but a rest of concentrated force, not of diluted non-resistance to the adverse forces. A rest that is a power, not the rest of weakness. <ref>http://incarnateword.in/cwm/15/sleep-and-rest#p21 </ref>

==For the Power of Self-Observation==

''Q. Mother, at times unpleasant thoughts come and disturb us. How can we get rid of them?''

''A.'' There are several methods.

Generally—but it depends on people—generally, the easiest way is to think of something else. That is, to concentrate one’s attention upon something that has nothing to 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 other thoughts will return.

The third means is to be able to bring down a sufficiently great light from above which will be the “denial” in the deeper sense; that is, if the thought which comes is something dark (and especially if it comes from the subconscient or inconscient and is sustained by instinct), if one can bring down from above the light of a true knowledge, a higher power, and put that light upon the thought, one can manage to dissolve it or enlighten or transform it—this is the supreme method. This is still a little more difficult. But it can be done, and if one does it, one is cured—not only does the thought not come back but the very cause is removed.

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>http://incarnateword.in/cwm/06/10-february-1954#p16,p17 </ref>

The best thing to do is to occupy yourself with something practical which will compel you to concentrate specially: studies, work or some physical occupation for the body which demands attention―anything at all that forces you to concentrate on what you are doing and no longer be a prey to these ramblings.

<ref>http://incarnateword.in/cwm/08/27-june-1956#p61</ref>

==Concentration to Open to Higher Consciousness==

''Q. Is it possible to distinguish the moment when one attains perfect concentration from the moment when, starting from this concentration, one opens oneself to the universal Energy?''

''A.''Yes. You concentrate on something or simply you gather yourself together as much as is possible for you and when you attain a kind of perfection in concentration, if you can sustain this perfection for a sufficiently long time, then a door opens and you pass beyond the limit of your ordinary consciousness—you enter into a deeper and higher knowledge. Or you go within. Then you may experience a kind of dazzling light, an inner wonder, a beatitude, a complete knowledge, a total silence. There are, of course, many possibilities but the phenomenon is always the same.

To have this experience all depends upon your capacity to maintain your concentration sufficiently long at its highest point of perfection.

''Q. To have this experience is it necessary to concentrate every time?'' ''A.'' In the beginning, yes, for you have not the capacity to keep what you have acquired, to maintain your concentration at its maximum—you slip back and lose even the memory of the experience you have had. But if you once follow a path, it is easier to follow the same path a second time and so on. The second concentration is therefore easier than the first one. You must persevere in your concentration till you come to the point when you no longer lose the inner contact.

In the beginning, yes, for you have not the capacity to keep what you have acquired, to maintain your concentration at its maximum—you slip back and lose even the memory of the experience you have had. But if you once follow a path, it is easier to follow the same path a second time and so on. The second concentration is therefore easier than the first one. You must persevere in your concentration till you come to the point when you no longer lose the inner contact.

From that time onward you must remain in this inner and higher consciousness from where you can do everything. You see your body and the material world and you know what is to be done and how to do it. That is the first aim of concentration, but naturally not the last.

...everything can be known by identification, but in practice it is rather difficult to apply. The whole process is based on the power of concentration. One has to concentrate on the object to be known (in this case the roof) until all the rest of the world disappears and the object alone exists; then, by a slight movement of will, one can succeed at identification. But it is not very easy to do and there are other means of knowing besides reasoning—intuition, for example—which are also effective.

<ref>http://incarnateword.in/cwm/16/november-1934#p3 </ref>

==Concentrate for Intuition ==

When you have a question to solve, whatever it may be, usually you concentrate your attention here (''pointing between the eyebrows''), at the centre just above the eyes, the centre of the conscious will. But then if you do that, you cannot be in contact with intuition. You can be in contact with the source of the will, of effort, even of a certain kind of knowledge, but in the outer, almost material field; whereas, if you want to contact the intuition, you must keep this (''Mother indicates the forehead'') completely immobile. Active thought must be stopped as far as possible and the entire mental faculty must form—at the top of the head and a little further above if possible—a kind of mirror, very quiet, very still, turned upwards, in silent, very concentrated attention. If you succeed, you can—perhaps not immediately—but you can have the perception of the drops of light falling upon the mirror from a still unknown region and expressing themselves as a conscious thought which has no connection with all the rest of your thought since you have been able to keep it silent. That is the real beginning of the intellectual intuition. <ref>http://incarnateword.in/cwm/09/23-july-1958#p9</ref>

... If the students want to practise meditation, concentration, to try to come into... it is to come into contact with the intuitive plane, it is—instead of receiving a purely mental reply which is like that—to receive a reply from above which is a little luminous and living. But that habit should be acquired at home. <ref>http://incarnateword.in/cwm/12/11-november-1967#p150 </ref>

==To Fulfill One’s Mission in the Universe==

And from the spiritual point of view it is still more important. There is no spiritual obstacle which can resist a penetrating power of concentration. For instance, the discovery of the psychic being, union with the inner Divine, opening to the higher spheres, all can be obtained by an intense and obstinate power of concentration—but one must learn how to do it. <ref>http://incarnateword.in/cwm/09/23-july-1958#p17</ref>

~~==Concentrate for Intuition ==~~

When you have a question to solve, whatever it may be, usually you concentrate your attention here (pointing between the eyebrows), at the centre just above the eyes, the centre of the conscious will. But then if you do that, you cannot be in contact with intuition. You can be in contact with the source of the will, of effort, even of a certain kind of knowledge, but in the outer, almost material field; whereas, if you want to contact the intuition, you must keep this (Mother indicates the forehead) completely immobile. Active thought must be stopped as far as possible and the entire mental faculty must form—at the top of the head and a little further above if possible—a kind of mirror, very quiet, very still, turned upwards, in silent, very concentrated attention. If you succeed, you can—perhaps not immediately—but you can have the perception of the drops of light falling upon the mirror from a still unknown region and expressing themselves as a conscious thought which has no connection with all the rest of your thought since you have been able to keep it silent. That is the real beginning of the intellectual intuition. <ref>http://incarnateword.in/cwm/09/23-july-1958#p9</ref>

~~<center>~</center>~~

... If the students want to practise meditation, concentration, to try to come into... it is to come into contact with the intuitive plane, it is—instead of receiving a purely mental reply which is like that—to receive a reply from above which is a little luminous and living. But that habit should be acquired at home. <ref>http://incarnateword.in/cwm/12/11-november-1967#p150 </ref>

=What to Concentrate upon and How?=

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. Nor must it be merely the consecutive thought of the intellectual thinker, whose only object is to conceive and intellectually link together his conceptions. It is not, except perhaps at first, a process of reasoning that is wanted so much as a dwelling so far as possible on the fruitful essence of the idea which by the insistence of the soul's will upon it must yield up all the facets of its truth. Thus if it be the divine Love that is the subject of concentration, it is on the essence of the idea of God as Love that the mind should concentrate in such a way that the various manifestation of the divine Love should arise luminously, not only to the thought, but in the heart and being and vision of the sadhaka. The thought may come first and the experience afterwards, but equally the experience may come first and the knowledge arise out of the experience. Afterwards the thing attained has to be dwelt on and more and more held till it becomes a constant experience and finally the dharma or law of the being.

This is the process of concentrated meditation; ... <ref>http://incarnateword.in/cwsa/23/concentration#p11</ref>

==Concentration on the Essence of the Idea==

... concentration proceeds by the Idea, using thought, form and name as keys which yield up to the concentrating mind the Truth that lies concealed behind all thought, form and name; for it is through the Idea that the mental being rises beyond all expression to that which is expressed, to that of which the Idea itself is only the instrument. By concentration upon the Idea the mental existence which at present we are breaks open the barrier of our mentality and arrives at the state of consciousness, the state of being, the state of power of conscious-being and bliss of conscious-being to which the Idea corresponds and of which it is the symbol, movement and rhythm.

Concentration by the Idea is, then, only a means, a key to open to us the superconscient planes of our existence; a certain self-gathered state of our whole existence lifted into that superconscient truth, unity and infinity of self-aware, self-blissful existence is the aim and culmination; and that is the meaning we shall give to the term Samadhi. Not merely a state withdrawn from all consciousness of the outward, withdrawn even from all consciousness of the inward into that which exists beyond both whether as seed of both or transcendent even of their seed-state; but a settled existence in the One and Infinite, united and identified with it, and this status to remain whether we abide in the waking condition in which we are conscious of the forms of things or we withdraw into the inward activity which dwells in the play of the principles of things, the play of their names and typal forms or we soar to the condition of static inwardness where we arrive at the principles themselves and at the principle of all principles, the seed of name and form. For the soul that has arrived at the essential Samadhi and is settled in it (''samādhistha'') in the sense the Gita attaches to the word, has that which is fundamental to all experience and cannot fall from it by any experience however distracting to one who has not yet ascended the summit. It can embrace all in the scope of its being without being bound by any or deluded or limited.

==Concentration on an Object==

When I give you a thought it is simply to help you to concentrate.... There are schools which put an object in front of you, a flower or a stone, or any object, and then you sit around it and concentrate on it and your eyes go like this (''Mother squints'') until you become the object. That too is a method of concentration. By gazing steadily like that, without moving, you finally pass into the thing you are gazing at. But you must not begin to gaze at all kinds of things: only gaze steadily at that. That gives you a look... it makes you squint. <ref>http://incarnateword.in/cwm/09/27-august-1958#p34</ref>

==Concentration on a Thought or Word==

==Concentration on the Mother's Photographs==

''Q. Sweet Mother,''

''Why does meditation in front of different photos of you give different experiences?''

''A.'' It is because each photo represents a different aspect, sometimes even a different personality of my being; and by concentrating on the photo, one enters into relation with that special aspect or different personality which the photo has captured and whose image it conveys. <ref>http://incarnateword.in/cwm/16/4-november-1959#p3</ref>

''Q.''Sweet Mother, when we concentrate on one of your photos—there are many photos, each one with a different expression—does it make a difference for us, the one on which we concentrate?''

''A.'' If you do it purposely, yes, of course. If you choose this photo for a particular reason or that other one for another reason, surely. It has an effect. It is as though you were choosing to concentrate on one aspect of the Mother rather than another; for example, if you choose to concentrate on Mahakali or Mahalakshmi or on Maheshwari, the results will be different. That part of you which answers to these qualities will awaken and become receptive. So, it is the same thing. But somebody who has only one photo, whichever it may be, and concentrates, without choosing this one or that, because he has only one, then it is of no importance which one it is. For the fact of concentrating on the photograph puts one in contact with the Force, and that is what is necessary in the case of everyone who responds automatically.

It is only when the person who concentrates puts a special will, with a special relation, into his concentration that it has an effect. Otherwise the relation is more general, and it is always the expression of the need or the aspiration of the person who concentrates. If he is absolutely neutral, if he does not choose, does not aspire for any particular thing, if he comes like this, like a white page and absolutely neutral, then it is the forces and aspects he needs which will answer to the concentration and perhaps even the person himself will not know what particular things he needs, because very few people are conscious of themselves. They live in a vague feeling, they have a vague aspiration and it is almost unseizable; it is not something organised, coordinated and willed, with a clear vision, for example, of the difficulties one wants to overcome or the capacities one wants to acquire; this, usually, is already the result of a fairly advanced discipline. One must have reflected much, observed much, studied much in order to be able to know exactly what he needs. Otherwise it is something hazy, this impression: one tries to catch it and it escapes... Isn't that so?

The peace is there in the depths of your heart; concentrate there and you will find it. <ref>http://incarnateword.in/cwm/16/undated#p45</ref>

Concentrate in the heart. Enter into it; go within and deep and far, as far as you can. Gather all the strings of your consciousness that are spread abroad, roll them up and take a plunge and sink down. <ref>http://incarnateword.in/cwm/03/7-april-1929#p7 </ref>

However, there are two methods, and this is what I am going to explain to you. In both cases, one must practise as one does in individual meditation, that is, sit in a position at once comfortable enough for one to be able to keep it and yet not too comfortable for one to fall asleep in it! And then you do what I had asked you to do while I used to go for the distribution over there, [Every evening, before meditation or the talks, Mother used to distribute groundnuts to the children of the "Green Group", in the adjoining playground.] that is, prepare for the meditation, try to become calm and silent; not only to avoid chattering outwardly, but to try to silence your mind and gather your consciousness which is dispersed in all the thoughts you have and your preoccupations; to gather it, bring it back within yourself as completely as possible and concentrate it here, in the region of the heart, near the solar plexus, so that all the active energies in the head and all that keeps the brain running, may be brought back and concentrated here. This can be done in a few seconds, it can take a few minutes: that depends on each one. Well, this is a preparatory attitude. And then, once this is done—or done as well as you can do it—you may take two attitudes, that is, an active attitude or a passive attitude.

What I call an active attitude is to concentrate on—I shall put it in general terms—on the person who is directing the meditation, with the will to open and receive from him what he intends to give you or the force with which he wants to put you into contact. That is active, for here there is a will at work and an active concentration to open yourself to someone, a concentration on someone.

The other one, the passive one is simply this: to be concentrated as I have told you, then you open yourself as one opens a door; you see, you have a door here (''gesture at the level of the heart'') and once you are concentrated, you open the door and stay like this (''gesture of immobility''). Or else, you may take another image, as if it were a book, and you open your book very wide with its pages completely blank, that is, quite silent, and you stay like that waiting for what is going to happen. <ref>http://incarnateword.in/cwm/09/7-february-1957#p6,p7,p8 </ref>

==Movement of the Centre of Consciousness==

In the same way as one can share the 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 this last process that one adopts when one listens to music with an intense and concentrated attention, to the 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>http://incarnateword.in/cwm/12/arts#p84</ref>

==~~Aids to~~ Development of Concentrationin Children==

~~===Purity===~~ ~~Purity~~ If, when one was quite young and ~~concentration are indeed two aspects~~was taught, ~~feminine and masculine~~for instance, ~~passive and active~~how to squat, of if one was taught at the same ~~status~~ time not to think or to remain very quiet or to concentrate or gather one's thoughts, or... all sorts of ~~being~~things one must learn to do, like meditating; ~~purity is~~ if, when quite young and at the ~~condition in which concentration becomes entire~~same time that you were taught to stand straight, ~~rightly effective~~for instance, ~~omnipotent; by concentration purity does its works~~ and ~~without it would only lead~~ walk or sit or even eat—you are taught many things but you are not aware of this, for they are taught when you are very small—if you were taught to ~~a state of peaceful quiescence~~ meditate also, then spontaneously, later, you could, the day you decide to do so, sit down and ~~eternal repose~~meditate. <ref>http://incarnateword.in/~~cwsa~~cwm/2306/~~concentration~~2-june-1954#p2 p5</ref>

...~~without purity the complete~~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, ~~equal~~precision, ~~flexible~~ capacity of concentration , of ~~the being~~ choosing, deciding, putting things in ~~right thought, right will~~order, ~~right feeling or secure status of spiritual experience is not possible~~try to use your reason. " <ref>http://incarnateword.in/~~cwsa~~cwm/2308/~~concentration~~13-june-1956#p1p40 </ref>

...as a general rule the ~~two [purity~~ child is not conscious of itself and ~~concentration] must proceed together~~doesn't know why or how to do things. That is the time to cultivate its attention, teach it to concentrate on what it does, ~~each helping the victory of the other~~give it a small basis sufficient for it not to be entirely like a little animal, ~~until we arrive at that eternal calm from which may proceed some partial image in~~ but to belong to the human ~~being of the eternal, omnipotent and omniscient activity~~race through an elementary intellectual development. <ref>http://incarnateword.in/~~cwsa~~cwm/2308/~~concentration~~13-june-1956#~~p1.~~p26 </ref> ==Developing Concentration in Different Parts of Being==

===~~Will~~Concentration in Speech===

~~[Will] is~~ When you speak, before the ~~capacity~~ words come out of your mouth, concentrate just long enough to check your words and allow only those that are absolutely necessary to ~~concentrate on everything one does~~pass, ~~do it as best one can and~~ only those that are not ~~stop doing it unless one receives a very precise intimation that it is finished~~in any way harmful to your progress on the path of the great discovery [discovery of psychic being]. <ref>http://incarnateword.in/cwm/512/13psychic-education-and-~~may~~spiritual-~~1953~~education#p15</ref>

...~~if one is oneself entirely concentrated in the will, I say that there is nothing in the world that can prevent one from doing it, from doing it or being obliged~~ many hours of silent concentration are needed to be able to ~~do it~~speak usefully for a few minutes. <ref>http://incarnateword.in/cwm/0612/29the-four-austerities-and-the-~~september~~four-~~1954~~liberations#~~p43~~p58 </ref>

~~<center>~</center>~~===Concentrating on the Body===

~~The will~~...by concentrating one's attention on the physical activity one is doing, ~~concentration must be cultivated;~~ it ~~is a question of method,~~ automatically stops all mental activity and this increases the efficiency of ~~regular exercise~~the body. ~~If you will, you can~~This is true provided the concentration is total which is rather rare. <ref>http://incarnateword.in/cwm/0412/23general-messages-~~december~~and-~~1950~~letters#p8 p13 </ref>

~~<center>~</center>~~==Total Concentration==

~~Essentially~~Total concentration implies a concentration also of all the movements of the vital and physical. The method of gazing at a point is a very well-known one. So it is even physical, you see, ~~from the general~~ one's eyes are fixed on this point ~~of view~~, ~~particularly~~ and one does not move any more... nothing more... one sees nothing, doesn't move his sight from ~~the intellectual viewpoint~~that point, and the ~~most important thing~~ result usually is that one ends up by becoming that point. And I knew someone who used to say that one had to pass beyond the ~~capacity~~ point, become this point, to the extent of ~~attention~~ passing to the other side, crossing the point, and ~~concentration,~~ that then one opened to higher regions. But it is true that ~~which~~ if one ~~must work at and develop. From~~ succeeds in concentrating totally on a point, there is a moment when the ~~point of view of action (physical action)~~identification is absolute, it and there is no more any separation between the ~~will: you must work~~ one who is concentrating and ~~build up an unshakable will~~the thing upon which he is concentrated. There is a complete identification. ~~From~~ One can't distinguish between himself and the ~~intellectual~~ point ~~of view, you must work and build up~~ . This is a ~~power of~~ total concentration ~~which nothing can shake. And if you have both~~, while meditation is a particular concentration ~~and will~~of the thought, ~~you will be~~ a ~~genius and nothing will resist you~~partial one. <ref>http://incarnateword.in/cwm/0507/24-~~june~~august-~~1953~~1955#~~p61~~ p14 </ref>

~~===Quietude and Silence===~~ <center>~</center>

~~A constant babble of words seems to be~~ You may concentrate mentally, you may concentrate vitally, psychically, physically, and you may concentrate integrally. Concentration or the ~~indispensable accompaniment~~ capacity to ~~daily work~~gather oneself at one point is more difficult than meditation. ~~And yet as soon as~~ You may gather together one ~~makes an effort to reduce~~ portion of your being or consciousness or you may gather together the ~~noise to a minimum~~whole of your consciousness or even fragments of it, ~~one realises~~ that ~~many things are done better~~ is, the concentration may be partial, total or integral, and ~~faster~~ in ~~silence and that this helps to maintain one's inner peace and concentration~~each case the result will be different. <ref>http://incarnateword.in/cwm/124/~~the-four-austerities-and-the~~25-~~four~~december-~~liberations~~1950#~~p41~~ p12</ref>

~~It is better to make~~ I say concentrate, concentrate the energy, concentrate the consciousness, concentrate the aspiration, concentrate the ~~deeper~~ will. Concentrate. One can have an extremely intense concentration without a single thought, and in fact it is usually much more intense when ~~you are alone or quiet. Outward sounds ought not to disturb you~~one doesn't think. <ref>http://incarnateword.in/~~cwsa~~cwm/2907/~~concentration~~27-~~and~~july-~~meditation~~1955#~~p68~~p13 </ref>

~~===Inner Readiness===~~ <center>~</center>

~~The best meditations are those that~~ When one ~~has all of a sudden, because they take possession of you as an imperative necessity. You have no choice but~~ is truly and exclusively turned to ~~concentrate~~the spiritual Truth, whatever name may be given to ~~meditate~~it, ~~to look beyond the appearances. And it is not necessarily in the solitude of~~ when all the ~~forest that it seizes you~~rest becomes secondary, ~~it happens~~ when ~~something in you~~ that alone is ~~ready~~imperative and inevitable, ~~when the time has come~~then, one single moment of intense, absolute, ~~when the true need~~ total concentration is ~~there, when~~ enough to receive the ~~Grace is with you~~answer. <ref>http://incarnateword.in/cwm/0309/~~miscellany~~24-september-1958#~~p22~~ p16 </ref>

~~===Calmness ===~~ <center>~</center>

~~Be very careful to remain always calm and peaceful and let an integral equanimity establish itself more and more completely in your being. Do~~ Not thinking at all is not ~~allow your mind to be too active and to live in~~ easy; but if one wants a ~~turmoil, do not jump to conclusions from a superficial view of things; always take your time, concentrate and decide only in quietness~~perfect concentration it is essential that there are no thoughts any more. <ref>http://incarnateword.in/cwm/1407/~~calm~~24-august-1955#p1 p16 </ref>

==~~=Receptivity=~~How Long to Concentrate?==

~~I don’t think that [universal vital forces] have a limit, because in comparison with us they are certainly unlimited. But it’s our capacity of reception that~~ It is ~~limited. We cannot absorb them beyond a certain measure, and then we must keep a balance between~~ the ~~expenditure and the capacity~~ same thing; someone who is accustomed to ~~receive. If~~ concentration can concentrate much longer than one ~~spends suddenly~~ who is not in the habit. But for everybody there comes a ~~kind of impulse—for example, in an impulsive movement—if~~ time when one ~~spends much more than one has received~~must let go, ~~one needs a brief moment of concentration~~relax, ~~calm, receptivity~~ in order to ~~absorb universal forces~~begin again. ~~You must put yourself in~~ Therefore, whether immediately or after a few minutes or a ~~certain condition to receive them; and then~~few hours, ~~they last for a certain time~~if the movement becomes mechanical, ~~and once~~ it means that you have ~~spent them~~ relaxed and that you ~~must begin again to receive them. It is in this sense~~ need no longer pretend that ~~there~~ you are ~~limits~~meditating. It ~~isn’t the forces that are limited, it~~ is ~~the receptivity~~better to do something useful. <ref>http://incarnateword.in/cwm/0708/418-~~may~~july-~~1955~~1956#~~p17~~ p43 </ref>

~~===Perseverance===~~ <center>~</center>

~~One can concentrate on~~ The result of the ~~different centres~~concentration is not usually immediate—though to some there comes a swift and sudden outflowering; but ~~sometimes one concentrates for so long,~~ with ~~so much effort~~most there is a time longer or shorter of adaptation or preparation, especially if the nature has not been prepared already to some extent by aspiration and ~~has no result~~tapasya. ~~And then one day something shakes you, you feel that you are going to lose your footing, you have to cling on to something; then you cling within yourself to~~ The coming of the ~~idea of union~~ result can sometimes be aided by associating with the ~~Divine, the idea of the divine Presence, the idea~~ concentration one of the ~~transformation~~ processes of the ~~consciousness, and you aspire, you want, you try to organise your feelings, movements, impulses around this. And it comes~~old Yogas. <ref>http://incarnateword.in/~~cwm~~cwsa/0730/22the-psychic-and-~~june~~spiritual-~~1955~~realisations#p4 p25 </ref>

==~~=Effort=~~Posture for Concentrated Meditation==

~~In order~~ The sitting motionless posture is the natural posture for concentrated meditation—walking and standing are active conditions suited for the dispense of energy and the activity of the mind. It is only when one has gained the enduring rest and passivity of the consciousness that it is easy to concentrate and ~~meditate one must do an exercise which I could call~~ receive when walking or doing anything. A fundamental passive condition of the consciousness gathered into itself is the ~~"mental muscle-building" of~~ proper poise for concentrationand a seated gathered immobility in the body is the best for that. ~~One must really make an effort―as one makes a muscular effort~~It can be done also lying down, ~~for instance~~but that position is too passive, tending to ~~lift a weight―if you want~~ be inert rather than gathered. This is the ~~concentration~~ reason why Yogis always sit in an asana. One can accustom oneself to ~~be sincere and not artificial~~meditate walking, standing, lying, but sitting is the first natural position. <ref>http://incarnateword.in/~~cwm~~cwsa/0829/18concentration-~~july~~and-~~1956~~meditation#~~p42~~ p61</ref>

==~~Developing~~ Aids to Concentration ~~in Different Parts of Being~~==

===~~Concentration in Speech~~Purity===

~~When you speak~~Purity and concentration are indeed two aspects, feminine and masculine, passive and active, ~~before~~ of the ~~words come out~~ same status of ~~your mouth~~being; purity is the condition in which concentration becomes entire, ~~concentrate just long enough to check your words~~ rightly effective, omnipotent; by concentration purity does its works and ~~allow only those that are absolutely necessary to pass,~~ without it would only ~~those that are not in any way harmful~~ lead to ~~your progress on the path~~ a state of ~~the great discovery [discovery of psychic being]~~peaceful quiescence and eternal repose.<ref>http://incarnateword.in/~~cwm~~cwsa/1223/~~psychic-education-and-spiritual-education~~concentration#~~p15~~p2 </ref>

...~~many hours~~ without purity the complete, equal, flexible concentration of ~~silent concentration are needed to be able to speak usefully for a few minutes~~the being in right thought, right will, right feeling or secure status of spiritual experience is not possible. <ref>http://incarnateword.in/~~cwm~~cwsa/1223/~~the-four-austerities-and-the-four-liberations~~concentration#~~p58~~ p1</ref>

~~===Concentrating on the Body===~~ <center>~</center>

...~~by concentrating one's attention on~~ the ~~physical activity one is doing~~two [purity and concentration] must proceed together, ~~it automatically stops all mental activity and this increases~~ each helping the ~~efficiency~~ victory of the ~~body. This is true provided~~ other, until we arrive at that eternal calm from which may proceed some partial image in the human being of the ~~concentration is total which is rather rare~~eternal, omnipotent and omniscient activity. <ref>http://incarnateword.in/~~cwm~~cwsa/1223/~~general-messages-and-letters~~concentration#~~p13~~ p1.</ref>

==~~Total Concentration~~=Will===

~~Total concentration implies a concentration also of all~~ [Will] is the ~~movements of the vital and physical. The method of gazing at a point is a very well-known one. So it is even physical, you see, one's eyes are fixed~~ capacity to concentrate on ~~this point, and~~ everything one does ~~not move any more... nothing more... one sees nothing~~, ~~doesn't move his sight from that point, and the result usually is that~~ do it as best one ~~ends up by becoming that point. And I knew someone who used to say that one had to pass beyond the point, become this point, to the extent of passing to the other side, crossing the point,~~ can and ~~that then one opened to higher regions. But~~ not stop doing it ~~is true that if~~ unless one ~~succeeds in concentrating totally on~~ receives a ~~point, there is a moment when the identification~~ very precise intimation that it is absolute, and there is no more any separation between the one who is concentrating and the thing upon which he is concentrated. There is a complete identification. One can't distinguish between himself and the point. This is a total concentration, while meditation is a particular concentration of the thought, a partial onefinished. <ref>http://incarnateword.in/cwm/075/2413-~~august~~may-~~1955~~1953#~~p14~~ p15</ref>

~~You may concentrate mentally, you may concentrate vitally, psychically, physically, and you may concentrate integrally~~. ~~Concentration or the capacity to gather oneself at~~ ..if one ~~point~~ is ~~more difficult than meditation. You may gather together one portion of your being or consciousness or you may gather together~~ oneself entirely concentrated in the ~~whole of your consciousness or even fragments of it~~will, I say that there is, nothing in the ~~concentration may be partial~~world that can prevent one from doing it, ~~total~~ from doing it or ~~integral, and in each case the result will be different~~being obliged to do it. <ref>http://incarnateword.in/cwm/406/2529-~~december~~september-~~1950~~1954#~~p12~~p43</ref>

~~I say concentrate~~The will, ~~concentrate the energy~~concentration must be cultivated; it is a question of method, ~~concentrate the consciousness, concentrate the aspiration~~of regular exercise. If you will, ~~concentrate the will. Concentrate. One~~ you can ~~have an extremely intense concentration without a single thought, and in fact it is usually much more intense when one doesn't think~~. <ref>http://incarnateword.in/cwm/0704/2723-~~july~~december-~~1955~~1950#~~p13~~ p8 </ref>

~~When one~~ Essentially, from the general point of view, particularly from the intellectual viewpoint, the most important thing is ~~truly~~ the capacity of attention and ~~exclusively turned to the spiritual Truth~~concentration, ~~whatever name may be given to~~ it~~, when all~~ is that which one must work at and develop. From the ~~rest becomes secondary~~point of view of action (physical action), ~~when that alone~~ it is ~~imperative~~ the will: you must work and ~~inevitable~~build up an unshakable will. From the intellectual point of view, ~~then, one single moment~~ you must work and build up a power of ~~intense~~concentration which nothing can shake. And if you have both, ~~absolute~~concentration and will, ~~total concentration is enough to receive the answer~~you will be a genius and nothing will resist you. <ref>http://incarnateword.in/cwm/0905/24-~~september~~june-~~1958~~1953#~~p16~~ p61 </ref> ===Quietude and Silence===

~~===Thoughtless State===~~A constant babble of words seems to be the indispensable accompaniment to daily work. And yet as soon as one makes an effort to reduce the noise to a minimum, one realises that many things are done better and faster in silence and that this helps to maintain one's inner peace and concentration. <ref>http://incarnateword.in/cwm/12/the-four-austerities-and-the-four-liberations#p41 </ref>

~~Not thinking at all is not easy; but if one wants a perfect concentration it is essential that there are no thoughts any more.~~ <~~ref~~center>~~http://incarnateword.in/cwm/07/24-august-1955#p16~~ ~</~~ref~~center>

~~==How Long~~ It is better to ~~Concentrate?==~~make the deeper concentration when you are alone or quiet. Outward sounds ought not to disturb you. <ref>http://incarnateword.in/cwsa/29/concentration-and-meditation#p68</ref>

It is the same thing; someone who is accustomed to concentration can concentrate much longer than one who is not in the habit. But for everybody there comes a time when one must let go, relax, in order to begin again. Therefore, whether immediately or after a few minutes or a few hours, if the movement becomes mechanical, it means that you have relaxed and that you need no longer pretend that you are meditating. It is better to do something useful. <ref>http://incarnateword.in/cwm/08/18-july-1956#p43 </ref>===Inner Readiness===

The best meditations are those that one has all of a sudden, because they take possession of you as an imperative necessity. You have no choice but to concentrate, to meditate, to look beyond the appearances. And it is not necessarily in the solitude of the forest that it seizes you, it happens when something in you is ready, when the time has come, when the true need is there, when the Grace is with you. <~~center~~ref>~http://incarnateword.in/cwm/03/miscellany#p22 </~~center~~ref>

The result of the concentration is not usually immediate—though to some there comes a swift and sudden outflowering; but with most there is a time longer or shorter of adaptation or preparation, especially if the nature has not been prepared already to some extent by aspiration and tapasya. The coming of the result can sometimes be aided by associating with the concentration one of the processes of the old Yogas. <ref>http://incarnateword.in/cwsa/30/the-psychic-and-spiritual-realisations#p25 </ref>===Calmness ===

~~==Posture for Concentrated Meditation==~~Be very careful to remain always calm and peaceful and let an integral equanimity establish itself more and more completely in your being. Do not allow your mind to be too active and to live in a turmoil, do not jump to conclusions from a superficial view of things; always take your time, concentrate and decide only in quietness. <ref>http://incarnateword.in/cwm/14/calm#p1 </ref>

The sitting motionless posture is the natural posture for concentrated meditation—walking and standing are active conditions suited for the dispense of energy and the activity of the mind. It is only when one has gained the enduring rest and passivity of the consciousness that it is easy to concentrate and receive when walking or doing anything. A fundamental passive condition of the consciousness gathered into itself is the proper poise for concentration and a seated gathered immobility in the body is the best for that. It can be done also lying down, but that position is too passive, tending to be inert rather than gathered. This is the reason why Yogis always sit in an asana. One can accustom oneself to meditate walking, standing, lying, but sitting is the first natural position. <ref>http://incarnateword.in/cwsa/29/concentration-and-meditation#p61</ref>===Receptivity===

~~==Development~~ I don’t think that [universal vital forces] have a limit, because in comparison with us they are certainly unlimited. But it’s our capacity of reception that is limited. We cannot absorb them beyond a certain measure, and then we must keep a balance between the expenditure and the capacity to receive. If one spends suddenly in a kind of ~~Concentration~~ impulse—for example, in an impulsive movement—if one spends much more than one has received, one needs a brief moment of concentration, calm, receptivity to absorb universal forces. You must put yourself in a certain condition to receive them; and then, they last for a certain time, and once you have spent them you must begin again to receive them. It is in this sense that there are limits. It isn’t the forces that are limited, it is the receptivity. <ref>http://incarnateword.in ~~Children==~~/cwm/07/4-may-1955#p17 </ref>

If, when one was quite young and was taught, for instance, how to squat, if one was taught at the same time not to think or to remain very quiet or to concentrate or gather one's thoughts, or... all sorts of things one must learn to do, like meditating; if, when quite young and at the same time that you were taught to stand straight, for instance, and walk or sit or even eat—you are taught many things but you are not aware of this, for they are taught when you are very small—if you were taught to meditate also, then spontaneously, later, you could, the day you decide to do so, sit down and meditate. <ref>http://incarnateword.in/cwm/06/2-june-1954#p5</ref>===Perseverance===

One can concentrate on the different centres; but sometimes one concentrates for so long, with so much effort, and has no result. And then one day something shakes you, you feel that you are going to lose your footing, you have to cling on to something; then you cling within yourself to the idea of union with the Divine, the idea of the divine Presence, the idea of the transformation of the consciousness, and you aspire, you want, you try to organise your feelings, movements, impulses around this. And it comes. <~~center~~ref>~http://incarnateword.in/cwm/07/22-june-1955#p4 </~~center~~ref>

...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>http://incarnateword.in/cwm/08/13-june-1956#p40 </ref>===Effort===

In order to concentrate and meditate one must do an exercise which I could call the "mental muscle-building" of concentration. One must really make an effort―as one makes a muscular effort, for instance, to lift a weight―if you want the concentration to be sincere and not artificial. <~~center~~ref>~http://incarnateword.in/cwm/08/18-july-1956#p42 </~~center~~ref>

...as a general rule the child is not conscious of itself and doesn't know why or how to do things. That is the time to cultivate its attention, teach it to concentrate on what it does, give it a small basis sufficient for it not to be entirely like a little animal, but to belong to the human race through an elementary intellectual development. <ref>http://incarnateword.in/cwm/08/13-june-1956#p26 </ref>

==Common Mistakes==

What gives most the feeling of inferiority, of limitation, smallness, impotence, is always this turning back upon oneself, this shutting oneself up in the bounds of a microscopic ego. One must widen oneself, open the doors. And the best way is to be able to concentrate upon what one is doing instead of concentrating upon oneself. <ref>http://incarnateword.in/cwm/04/26-april-1951#p37 </ref>

''Q. What is the difficulty in keeping … a concentration for all the 24 hours?''

''A.'' The physical being is always fatigued when it is asked to keep a lasting concentration. The concentration can be kept constantly but not by mental decision. It must be a divine decision. <ref>http://incarnateword.in/cwm/16/16-august-1932#p7</ref>

==Obstacles to Concentration==

''Q. When one wants to concentrate, why do all kinds of thoughts come which never came before?''

''A.'' Perhaps they came and you did not know it! Perhaps it is because you want to concentrate that you become aware that they are there. It may also happen that there is an element of contradiction in the consciousness and that when you want to be silent, something says, "No, I won't be silent!" <ref>http://incarnateword.in/cwm/06/8-september-1954#p30</ref>

This [''stream of thoughts/restless thinking''] is what we call the activity of the mind, which always comes in the way of the concentration and tries to create doubt and dispersion of the energies. It can be got rid of in two ways, by rejecting it and pushing it out, till it remains as an outside force only—by bringing down the higher peace and light into the physical mind. <ref>http://incarnateword.in/cwsa/29/combining-work-meditation-and-bhakti#p36</ref> <ref>http://incarnateword.in/cwsa/31/mental-difficulties-and-the-need-of-quietude#p1 </ref>

It [''the tendency to fall asleep during meditation''] is a common obstacle with all who practise Yoga at the beginning. This sleep disappears gradually in two ways—(1) by the intensifying of the force of concentration—(2) by the sleep itself becoming a kind of swapna samadhi in which one is conscious of inner experiences that are not dreams (i.e. the waking consciousness is lost for the time, but it is replaced not by sleep but by an inward conscious state in which one moves in the supraphysical of the mental or vital being). <ref>http://incarnateword.in/cwsa/29/concentration-and-meditation#p102 </ref>

Diabetes or any other physical illness cannot be a cause of absence of concentration. There is always a difficulty in the beginning to concentrate for more than a short time because it is contrary to the habits of the physical mind. Perseverance is necessary. At the same time there should be a call for the help of the Divine Power above the mind; for if one can open to that, the process can be more rapid. <ref>http://incarnateword.in/cwsa/31/the-physical-mind-and-sadhana#p15 </ref>

==~~Traditional~~ Different Methods of Concentration==

===Trāṭak===

The Yogis in India very often in order to develop the power use the method of ''trāṭak'', concentrating the vision on a single point or object—preferably a luminous object. <ref>http://incarnateword.in/cwsa/30/the-value-of-visions#p14</ref>

Rajayogic concentration is divided into four stages; it commences with the drawing both of the mind and senses from outward things, proceeds to the holding of the one object of concentration to the exclusion of all other ideas and mental activities, then to the prolonged absorption of the mind in this object, finally, to the complete ingoing of the consciousness by which it is lost to all outward mental activity in the oneness of Samadhi. The real object of this mental discipline is to draw away the mind from the outward and the mental world into union with the divine Being. Therefore in the first three stages use has to be made of some mental means or support by which the mind, accustomed to run about from object to object, shall fix on one alone, and that one must be something which represents the idea of the Divine. It is usually a name or a form or a [[M#Mantra|mantra ]] by which the thought can be fixed in the sole knowledge or adoration of the Lord. By this concentration on the idea the mind enters from the idea into its reality, into which it sinks silent, absorbed, unified. This is the traditional method. There are, however, others which are equally of a Rajayogic character, since they use the mental and psychical being as key. Some of them are directed rather to the quiescence of the mind than to its immediate absorption, as the discipline by which the mind is simply watched and allowed to exhaust its habit of vagrant thought in a purposeless running from which it feels all sanction, purpose and interest withdrawn, and that, more strenuous and rapidly effective, by which all outward-going thought is excluded and the mind forced to sink into itself where in its absolute quietude it can only reflect the pure Being or pass away into its superconscient existence. The method differs, the object and the result are the same. <ref>http://incarnateword.in/cwsa/23/rajayoga#p9.</ref>

===Adwaita Process===

There is also the method—a very powerful method—of the Sankhyas, the separation of the Purusha and the Prakriti. One enforces on the mind the position of the Witness—all action of mind, vital, physical becomes an outer play which is not myself or mine, but belongs to Nature and has been enforced on an outer me. I am the witness Purusha who am silent, detached, not bound by any of these things. There grows up in consequence a division in the being; the sadhak feels within him the growth of a calm silent separate consciousness which feels itself quite apart from the surface play of the mind and the vital and physical Nature. Usually when this takes place, it is possible very rapidly to bring down the peace of the higher consciousness and the action of the higher Force and the full march of the Yoga. But often the Force itself comes down first in response to the concentration and call and then, if these things are necessary, it does them and uses any other means or process that is helpful or indispensable. <ref>http://incarnateword.in/cwsa/30/the-psychic-and-spiritual-realisations#p25 </ref>

=== Vedantic Method===

As for instance in the method of Vedantic knowledge one concentrates on the idea of Brahman omnipresent—one looks at a tree or other surrounding objects with the idea that Brahman is there and the tree or object is only a form. After a time if the concentration is of the right kind, one begins to become aware of a presence, an existence, the physical tree form becomes a shell and that presence or existence is felt to be the only reality. The idea then drops, it is a direct vision of the thing that takes its place—there is no longer any necessity of concentrating on the idea, one sees with a deeper consciousness, ''sa paśyati''. It should be noted that this concentration on the idea is not mere thinking, ''mananam''—it is an inner dwelling on the essence of the Idea. <ref>http://incarnateword.in/cwsa/29/concentration-and-meditation#p38</ref>

===Concentration in Yoga of Knowledge===

In all Yoga there are indeed many preparatory objects of thought-concentration, forms, verbal formulas of thought, significant names, all of which are supports to the mind in this movement, all of which have to be used and transcended; the highest support according to the Upanishads is the mystic syllable AUM, whose three letters represent the Brahman or Supreme Self in its three degrees of status, the Waking Soul, the Dream Soul and the Sleep Soul, and the whole potent sound rises towards that which is beyond status as beyond activity. For of all Yoga of knowledge the final goal is the Transcendent. <ref>http://incarnateword.in/cwsa/23/concentration#p3.</ref>

... in the path of knowledge as it is practised in India concentration is used in a special and more limited sense. It means that removal of the thought from all distracting activities of the mind and that concentration of it on the idea of the One by which the soul rises out of the phenomenal into the one Reality. It is by the thought that we dissipate ourselves in the phenomenal; it is by the gathering back of the thought into itself that we must draw ourselves back into the real. <ref>http://incarnateword.in/cwsa/23/concentration#p2. </ref>

''Q. Sweet Mother, what is "an all-receiving concentration that is the very nature of the integral Yoga"?''

''An all-receiving concentration?''

''A.'' No—a concentration which is open to all that exists; it is a concentration which does not oppose anything. It is a concentration which is open. It means that one must not reject certain things from himself and practise an exclusive concentration on a particular point while neglecting all the others. All the possibilities should be admitted and pursued. <ref>http://incarnateword.in/cwm/07/28-december-1955#p1 </ref>

Concentration in the heart is one method, concentration in the head (or above) is another; both are included in this Yoga and one has to do whichever one finds easiest and most natural. The object of the concentration in the heart is to open the centre ~~there (heart-lotus), to feel the presence of the Divine Mother in the heart and to become aware of one's soul or psychic being which is a portion of the Divine~~. The object of the concentration in the head is to rise to the Divine Consciousness and bring down the Light of the Mother or her Force or Ananda into all the centres. <ref>http://incarnateword.in/cwsa/29/mantra-and-japa#p17 </ref> ~~<center>~</center>~~ The concentration in the heart and the concentration in the head can both be used—each has its own result. The first opens up the psychic being and brings bhakti, love and union with the Mother, her presence within the heart and the action of her Force in the nature. The other opens the mind to self-realisation, to the consciousness of what is above mind, to the ascent of the consciousness out of the body and the descent of the higher consciousness into the body. <ref>http://incarnateword.in/cwsa/29/mantra-and-japa#p21</ref> ~~<center>~</center>~~ Ordinarily the consciousness is spread out everywhere, dispersed, running in this or that direction, after this subject and that object in multitude. When anything has to be done of a sustained nature, the first thing one does is to draw back all this dispersed consciousness and concentrate. It is then, if one looks closely, found to be concentrated in one place and on one occupation, subject or object—as when you are composing a poem or a botanist is studying a flower. The place is usually somewhere in the brain, if it is the thought, in the heart if it is the feeling in which one is concentrated. The Yogic concentration is simply an extension and intensification of the same thing. It may be on an object as when one does tratak on a shining point—then one has to concentrate so that one sees only that point and has no other thought but that. It may be on an idea or a word or a name, the idea of the Divine, the word OM, the name Krishna, or a combination of idea and word or idea and name. But, farther, in Yoga one also concentrates in a particular place. There is the famous rule of concentrating between the eyebrows—the centre of the inner mind, of occult vision, of the will is there. What you do is to think firmly from there on whatever you make the object of your concentration or else try to see the image of it from there. If you succeed in this, then after a time you feel that your whole consciousness is centred there in that place—of course for the time being. After doing it for some time and often, it becomes easy and normal. Well, in this Yoga, you do the same, not necessarily at that particular spot between the eyebrows, but anywhere in the head or at the centre of the chest where the physiologists have fixed the cardiac centre. Instead of concentrating on an object, you concentrate in the head in a will, a call for the descent of the peace from above or, as some do, an opening of the unseen lid and an ascent of the consciousness above. In the heart-centre one concentrates in an aspiration, for an opening, for the presence or living image of the Divine there or whatever else is the object. There may be japa of a name but, if so, there must also be a concentration on it and the name must repeat itself there in the heart-centre. <ref>http://incarnateword.in/cwsa/29/concentration-and-meditation#p45,p46</ref> ~~<center>~</center>~~ ~~The sadhana of inner concentration consists in:~~ ~~(1) Fixing the consciousness in the heart and concentrating there on the idea, image or name of the Divine Mother, whichever comes easiest to you.~~ ~~(2) A gradual and progressive quieting of the mind by this concentration in the heart. <ref>http://incarnateword.in/cwsa/29/combining-work-meditation-and-bhakti#p40</ref>~~ ~~<center>~</center>~~ The further method is,—(1) To concentrate in the heart and aspire and (2) to call to the divine Mother to enter there and purify the mind and vital and unveil the psychic being so that her constant guidance and presence in it may be felt always and (3) to concentrate in the quiet mind and (in the head) open oneself first to the divine force and light which is always above the mind and call to it to descend into the body and the whole being—either of these or both, according to the capacity of the sadhaka. <ref>http://incarnateword.in/cwsa/29/qualities-needed-for-sadhana#p16 </ref> ~~==Becoming Conscious of the Psychic Being==~~ To become conscious of the psychic being, one must want to do so, make one's mind as silent as possible, and enter deep into the heart of one's being, beyond sensations and thoughts. One must form the habit of silent concentration and descent into the depths of one's being. <ref>http://incarnateword.in/cwm/16/6-october-1969#p3 </ref> ~~<center>~</center>~~ ~~''Once the psychic has come to the front, can it withdraw again?''~~ Yes. Generally one has a series of experiences of identification, very intense at first, which later gradually diminish, and then one day you find that they have disappeared. Still you must not be disturbed, for it is quite a common phenomenon. But next time—the second time—the contact is more easily obtained. And then comes a moment, which is not very far off, when as soon as one concentrates and aspires, one gets a contact. One may not have the power of keeping it all the time, but can get it at will. Then, from that moment things become very easy. When one feels a difficulty or there is a problem to be solved, when one wants to make progress or there is just a depression to conquer or an obstacle to be overcome or else simply for the joy of identification (for it is an experience that gives a very concrete joy; at the moment of identification one truly feels a very, very great joy), then, at any moment whatever, one may pause, concentrate for a while and aspire, and quite naturally the contact is established and all problems which were to be solved are solved. Simply to concentrate—to sit down and concentrate—to aspire in this way, and the contact is made, so to say, instantaneously. <ref>http://incarnateword.in/cwm/06/24-february-1954#p14 </ref> ~~==The First Movement in Yoga==~~ The first movement is a withdrawal of the consciousness from this total identification with outward and apparent things, and a kind of inward concentration on what one wants to discover, the Truth one wants to discover. This is the first movement. <ref>http://incarnateword.in/cwm/07/2-november-1955#p4</ref> ~~<center>~</center>~~ In the first movement of self-preparation, the period of personal effort, the method we have to use is this concentration of the whole being on the Divine that it seeks and, as its corollary, this constant rejection, throwing out, ''katharsis'', of all that is not the true Truth of the Divine. <ref>http://incarnateword.in/cwsa/23/self-consecration#p26.</ref> ~~<center>~</center>~~

Indeed, the first movement is this: "Oh! To find the place where one can concentrate, find oneself, truly live without being preoccupied with material things." That is the first aspiration. <ref>http://incarnateword.in/cwm/10/aphorism-103-104-105-106-107#p43 </ref>

~~==Ascent==...if you want to unite with the supramental Force which wants to come down, you have the feeling of gathering all your aspiration~~ '''Content curated by Manoj Pavitran and making it rise up in a vertical ascent to the higher forces which have to descend. It is just a question of movement, you see, it is a movement of widening or a movement of concentration and ascent. <ref>http://incarnateword.in/cwm/07/17-august-1955#p4</ref>Divyanshi Chugh'''

~~==Triple Way of Yoga==~~

The concentration of an enlightened thought, will and heart turned in unison towards one vast goal of our knowledge, one luminous and infinite source of our action, one imperishable object of our emotion is the starting-point of the Yoga. And the object of our seeking must be the very fount of the Light which is growing in us, the very origin of the Force which we are calling to move our members. Our one objective must be the Divine himself to whom, knowingly or unknowingly, something always aspires in our secret nature.

There must be a large, many-sided yet single concentration of the thought on the idea, the perception, the vision, the awakening touch, the soul's realisation of the one Divine. There must be a flaming concentration of the heart on the seeking of the All and Eternal and, when once we have found him, a deep plunging and immersion in the possession and ecstasy of the All-Beautiful. There must be a strong and immovable concentration of the will on the attainment and fulfilment of all that the Divine is and a free and plastic opening of it to all that he intends to manifest in us. This is the triple way of the Yoga. <ref>http://incarnateword.in/cwsa/23/self-consecration#p18</ref>

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