And so what must be acquired is the power of observation and the capacity for concentrating and for pursuing a little continuously a certain movement in one's being; as when you have some very strong feeling which takes hold of you, seizes you, then you must look at it, so to say, and concentrate upon it and manage to find out where it comes from, what has brought you this. Just this work of concentrating in order to succeed in finding this out is enough to lead you straight to an experience. And then if, for example, you want to do something practical, if in your feelings you are completely upset, agitated, if there's a kind of storm within, then by concentrating you can try to find out the cause of all that, you see, the inner cause, the real cause, and at the same time you can aspire to bring peace, quietude, a kind of inner immobility into your feelings, because without that you can't see clearly. <ref>http://incarnateword.in/cwm/07/9-march-1955#p24 </ref>
It is that you do something with a certain concentration—work or play—and you are concentrated, but you have not developed the habit of mixing the remembrance of the Divine with the concentration (which is not difficult, but anyway, you do not have the habit) and then, suddenly the remembrance comes; then two things may happen: either the concentration is broken because you make an abrupt movement to seize the new attitude entering the consciousness, or else you feel a little remorse, a regret, a disquiet: "Oh! I did not remember"; that suffices, it upsets all you have done. For you change conditions completely. It is not the fact of remembering which makes you no longer play well, it is the fact of having disturbed your concentration. If you could remember without disturbing the concentration (which is not difficult), you would not only play well but would play better. <ref>http://incarnateword.in/cwm/04/5-may-1951#p12 </ref>
You may be engaged in the most active action, for example, in playing basketball, which needs a great deal of movement, and yet not lose the attitude of inner meditation and concentration upon the Divine. And when you get that, you will see that all you do changes its quality; not only will you do it better, but you will do it with an altogether unexpected strength, and at the same time keep your consciousness so high and so pure that nothing will be able to touch you any longer. And note that this can go so far that even if an accident occurs, it will not hurt you. Naturally, this is a peak, but it is a peak to which one can aspire. <ref>http://incarnateword.in/cwm/04/17-february-1951#p41 </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>
==Remote Communication==