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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.

==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>

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==

''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.

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==

''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>

''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>

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.

'''Content curated by Manoj Pavitran and Divyanshi Chugh'''

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Revision as of 09:35, 17 January 2023