classes ::: power, capacity, process, element in the yoga, The Psychic Being,
children ::: concentration (quotes)
branches ::: Concentration
see also ::: Concentration_(book), concentration_(quotes), contemplation, diffusion, distraction, Jnana, meditation, processes, scatter, tapasya, wander, willpower

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:Concentration

--- NOTES
  potential targets:God, the Psychic Being, all-inclusive, the breath(for pratyahara(freedom from unwanted sensory distractions))
  utility/uses:when sick with enough concentration one can be absorbed in ones work and the sickness forgotten
  
  concentration is one of those things that seems super important, its a bridge to samadhi, knowledge, success. contemplation, prayer, meditation. but its also just one thing. (though Sri Aurobindo speaks of the all-inclusive concentration). anyways it can be trained by with any activity if its importance is remembered in whichever the current state is. I do associate the practice with breath, and vision. there is also a mental focus type of element it seems.

--- SELF-ASSESSMENT



QUOTES




grades of Samadhi ::: But in the Rajayogic Samadhi there are different grades of status, - that in which the mind, though lost to outward objects, still muses, thinks, perceives in the world of thought, that in which the mind is still capable of primary thought-formations and that in which, all out-darting of the mind even within itself having ceased, the soul rises beyond thought into the silence of the Incommunicable and Ineffable.

by concentrate we can know ::: By concentration on anything whatsoever we are able to know that thing, to make it deliver up its concealed secrets; we must use this power to know not things, but the one Thing-in-itself.

on the ideal ::: Concentrate more upon what you are to be, on the ideal, with the faith that, since it is the goal before you, it must and will come.

by essence ::: This is the process of concentrated meditation; but a more strenuous method is the fixing of the whole mind in concentration on the essence of the idea only, so as to reach not the thought-knowledge or the psychological experience of the subject, but the very essence of the thing behind the idea. In this process thought ceases and passes into the absorbed or ecstatic contemplation of the object or by a merging into it in an inner Samadhi. If this be the process followed, then subsequently the state into which we rise must still be called down to take possession of the lower being, to shed its light, power and bliss on our ordinary consciousness. For otherwise we may possess it, as many do, in the elevated condition or in the inward Samadhi, but we shall lose our hold of it when we awake or descend into the contacts of the world; and this truncated possession is not the aim of an integral Yoga.

third process of concentration - by stilling the mind ::: A third process is neither at first to concentrate in a strenuous meditation on the one subject nor in a strenuous contemplation of the one object of thought-vision, but first to still the mind altoge ther. This may be done by various ways; one is to stand back from the mental action altoge ther not participating in but simply watching it until, tired of its unsanctioned leaping and running, it falls into an increasing and finally an absolute quiet. Another is to reject the thought-suggestions, to cast them away from the mind whenever they come and firmly hold to the peace of the being which really and always exists behind the trouble and riot of the mind. When this secret peace is unveiled, a great calm settles on the being and there comes usually with it the perception and experience of the all-pervading silent Brahman, everything else at first seeming to be mere form and eidolon. On the basis of this calm everything else may be built up in the knowledge and experience no longer of the external phenomena of things but of the deeper truth of the divine manifestation.

all receiving concentration ::: Concentration is indeed the first condition of any Yoga, but it is an all-receiving concentration that is the very nature of the integral Yoga. A separate strong fixing of the thought, of the emotions or of the will on a single idea, object, state, inner movement or principle is no doubt a frequent need here also; but this is only a subsidiary helpful process. A wide massive opening, a harmonised concentration of the whole being in all its parts and through all its powers upon the One who is the All is the larger action of this Yoga without which it cannot achieve its purpose. For it is the consciousness that rests in the One and that acts in the All to which we aspire; it is this that we seek to impose on every element of our being and on every movement of our nature. This wide and concentrated totality is the essential character of the sadhana and its character must determine its practice.

Concentration on a precise goal is helpful to development.

The more we concentrate on the goal, the more it blossoms forth and becomes precise.

"Knowledge can only come by conscious identity, for that is the only true knowledge,-existence aware of itself."
There is always some kind of unconscious identification with the surrounding people and things; but by will and practice one can learn to concentrate on somebody or something and to get consciously identified with this person or this thing, and through this identification you know the nature of the person or the thing.

Nothing is impossible for one who is attentive.

It is said that the faculty of concentrated attention is at the source of all successful activity. Indeed the capacity and value of a man can be measured by his capacity of concentrated attention.2
In order to obtain this concentration, it is generally recommended to reduce one's activities, to make a choice and confine oneself to this choice alone, so as not to disperse one's energy and attention. For the normal man, this method is good, sometimes even indispensable. But one can imagine something better.

At times I try to silence the mind, at times to surrender and at times to find my psychic being.
Thus I cannot fix my attention on a single thing. Which one should I try first?
All should be done and each one when it comes spontaneously.


--- BLACKBOARD
One can learn how to identify oneself. One must learn. It is indispensable if one wants to get out of one's ego. For so long as one is shut up in one's ego, one can't make any progress.
How can it be done?:There are many ways. I'll tell you one.

When I was in Paris, I used to go to many places where there were gatherings of all kinds, people making all sorts of researches, spiritual (so-called spiritual), occult researches, etc. And once I was invited to meet a young lady (I believe she was Swedish) who had found a method of knowledge, exactly a method for learning. And so she explained it to us. We were three or four (her French was not very good but she was quite sure about what she was saying!); she said: "It's like this, you take an object or make a sign on a blackboard or take a drawing - that is not important - take whatever is most convenient for you. Suppose, for instance, that I draw for you... (she had a blackboard) I draw a design." She drew a kind of half-geometric design. "Now, you sit in front of the design and concentrate all your attention upon it - upon that design which is there. You concentrate, concentrate without letting anything else enter your consciousness - except that. Your eyes are fixed on the drawing and don't move at all. You are as it were hypnotised by the drawing. You look (and so she sat there, looking), you look, look, look.... I don't know, it takes more or less time, but still for one who is used to it, it goes pretty fast. You look, look, look, you become that drawing you are looking at. Nothing else exists in the world any longer except the drawing, and then, suddenly, you pass to the other side; and when you pass to the other side you enter a new consciousness, and you know."
We had a good laugh, for it was amusing. But it is quite true, it is an excellent method to practise. Naturally, instead of taking a drawing or any object, you may take, for instance, an idea, a few words. You have a problem preoccupying you, you don't know the solution of the problem; well, you objectify your problem in your mind, put it in the most precise, exact, succinct terms possible, and then concentrate, make an effort; you concentrate only on the words, and if possible on the idea they represent, that is, upon your problem - you concentrate, concentrate, concentrate until nothing else exists but that. And it is true that, all of a sudden, you have the feeling of something opening, and one is on the other side. The other side of what?... It means that you have opened a door of your consciousness, and instantaneously you have the solution of your problem. It is an excellent method of learning "how" to identify oneself. TM, QA 1953,

why develop concentration?:

--- CONC AND WILL
"From the point of view of action (physical action), it is the will: you must work and build up an unshakable will. From the intellectual point of view, you must work and build up a power of concentration which nothing can shake. And if you have both, concentration and will, you will be a genius and nothing will resist you." - The Mother

concentrate on the Divine ::: "By concentration on anything whatsoever we are able to know that thing, to make it deliver up its concealed secrets; we must use this power to know not things, but the one Thing-in-itself. By concentration again the whole will can be gathered up for the acquisition of that which is still ungrasped, still beyond us; this power, if it is sufficiently trained, sufficiently single-minded, sufficiently sincere, sure of itself, faithful to itself alone, absolute in faith, we can use for the acquisition of any object whatsoever; but we ought to use it not for the acquisition of the many objects which the world offers to us, but to grasp spiritually that one object worthy of pursuit which is also the one subject worthy of knowledge. By concentration of our whole being on one status of itself, we can become whatever we choose; we can become, for instance, even if we were before a mass of weaknesses and fear, a mass instead of strength and courage, or we can become all a great purity, holiness and peace or a single universal soul of Love; but we ought, it is said, to use this power to become not even these things, high as they may be in comparison with what we now are, but rather to become that which is above all things and free from all action and attributes, the pure and absolute Being. All else, all other concentration can only be valuable for preparation, for previous steps, for a gradual training of the dissolute and self-dissipating thought, will and being towards their grand and unique object. - Sri Aurobindo"

--- CAN BE DEVELOPED BY TRAINING
def and utility of concentration ::: It is to bring back all the scattered threads of consciousness to a single point, a single idea. Those who can attain a perfect attention succeed in everything they undertake; they will always make rapid progress. And this kind of concentration can be developed exactly like the muscles; one may follow different systems, different methods of training. Today we know that the most pitiful weakling, for example, can with discipline become as strong as anyone else. One should not have a will that flickers out like a candle.

must be cultivated ::: The will, the concentration must be cultivated; it is a question of method, of regular exercise. If you will, you can.
But the thought "What's the use?" must not come in to weaken the will. The idea that one is born with a certain character and can do nothing about it is a stupidity.

--- ON WHAT TO CONCENTRATE ON
"It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -in either of them or, if we are capable, in both together,- and use that as our leverage to lift the nature wholly towards the Divine. 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 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." - Sri Aurobindo, Synthesis of Yoga, The Divine Works, Self-Consecration

--- THE GIFTS OF CONCENTRATION
"By concentration on anything whatsoever we are able to know that thing, to make it deliver up its concealed secrets; we must use this power to know not things, but the one Thing-in-itself. By concentration again the whole will can be gathered up for the acquisition of that which is still ungrasped, still beyond us; this power, if it is sufficiently trained, sufficiently single-minded, sufficiently sincere, sure of itself, faithful to itself alone, absolute in faith, we can use for the acquisition of any object whatsoever; but we ought to use it not for the acquisition of the many objects which the world offers to us, but to grasp spiritually that one object worthy of pursuit which is also the one subject worthy of knowledge. By concentration of our whole being on one status of itself, we can become whatever we choose; we can become, for instance, even if we were before a mass of weaknesses and fear, a mass instead of strength and courage, or we can become all a great purity, holiness and peace or a single universal soul of Love; but we ought, it is said, to use this power to become not even these things, high as they may be in comparison with what we now are, but rather to become that which is above all things and free from all action and attributes, the pure and absolute Being. All else, all other concentration can only be valuable for preparation, for previous steps, for a gradual training of the dissolute and self-dissipating thought, will and being towards their grand and unique object." - Sri Aurobindo,Synthesis of Yoga, The Integral Knowledge, Concentration

--- CONCENTRATING THE ATTENTION
no spiritual obstacle can resist concentration ::: Whatever you may want to do in life, one thing is absolutely indispensable and at the basis of everything, the capacity of concentrating the attention. If you are able to gather together the rays of attention and consciousness on one point and can maintain the concentration with a presistent will, nothing can resist it - whatever it may be, from the most material physical development to the highest spiritual one. But this discipline must be followed in a constant and, it may be said, imperturbable way; not that you should always be concentrated on the same thing - that's not what I mean, I mean learning to concentrate.

And materially, for studies, sports, all physical or mental development, it is absolutely indispensble. And the value of an individual is proportionate to the value of his attention.

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.

--- THE KEY
There is nothing in the human or even in the superhuman field, to which the power of concentration is not the key.

--- THE BEST
You can be the best athlete, you can be the best student, you can be an artistic, literary or scientific genius, you can be the greatest saint with that faculty. And everyone has in himself a tiny little beginning of it - it is given to everybody, but people do not cultivate it.

The third way of concentration ::: "A third process is neither at first to concentrate in a strenuous meditation on the one subject nor in a strenuous contemplation of the one object of thought-vision, but first to still the mind altoge ther. This may be done by various ways; one is to stand back from the mental action altoge ther not participating in but simply watching it until, tired of its unsanctioned leaping and running, it falls into an increasing and finally an absolute quiet. Another is to reject the thought-suggestions, to cast them away from the mind whenever they come and firmly hold to the peace of the being which really and always exists behind the trouble and riot of the mind. When this secret peace is unveiled, a great calm settles on the being and there comes usually with it the perception and experience of the all-pervading silent Brahman, everything else at first seeming to be mere form and eidolon. On the basis of this calm everything else may be built up in the knowledge and experience no longer of the external phenomena of things but of the deeper truth of the divine manifestation.
Ordinarily, once this state is obtained, strenuous concentration will be found no longer necessary. A free concentration of will using thought merely for suggestion and the giving of light to the lower members will take its place. This Will will then insist on the physical being, the vital existence, the heart and the mind remoulding themselves in the forms of the Divine which reveal themselves out of the silent Brahman. By swifter or slower degrees according to the previous preparation and purification of the members, they will be obliged with more or less struggle to obey the law of the will and its thought-suggestion, so that eventually the knowledge of the Divine takes possession of our consciousness on all its planes and the image of the Divine is formed in our human existence even as it was done by the old Vedic Sadhakas. For the integral Yoga this is the most direct and powerful discipline."

--- CONCENTRATION IN THE CENTRE OF ASPIRATION
It is always better to try to concentrate in a centre, the centre of aspiration, one might say, the place where the flame of aspiration burns, to gather in all the energies there, at the solar plexus centre and, if possible, to obtain an attentive silence as though one wanted to listen to something extremely subtle, something that demands a complete attention, a complete concentration and a total silence. And then not to move at all. Not to think, not to stir, and make that movement of opening so as to receive all that can be received, but taking good care not to try to know what is happening while it is happening, for it one wants to understand or even to observe actively, it keeps up a sort of cerebral activity which is unfavourable to the fullness of the receptivity - to be silent, as totally silent as possible, in an attentive concentration, and then be still.

If one succeeds in this, then, when everything is over, when one comes out of meditation, some time later - usually not immediately - from within the being something new emerges in the consciousness: a new understanding, a new appreciation of things, a new attitude in life - in short, a new way of being.

--- CENTRES FOR CONCENTRATION
The nature of the meditation depends on the part of the being in which one is centred at the time. In the body (rather the subtle body than the physical, but connected with the corresponding parts in the gross physical body also) there are centres proper to each level of the being. There is a centre at the top of the head and above it which is that of the abovemind or higher consciousness; a centre in the forehead between the eyebrows which is that of the thinking mind, mental will, mental vision; a centre in the throat which is that of the expressive or externalising mind: these are the mental centres.

Below comes the vital-the heart (emotional), the navel (the dynamic life-centre), another below the navel in the abdomen which is the lower or sensational vital centre. Finally, at the bottom of the spine is the Muladhara or physical centre. Behind the heart is the psychic centre. If one concentrates in the head as many do it is a mental-spiritual meditation one seeks for, if in the heart it is a psychic meditation; these are the usual places where one concentrates. But what rises up first or opens first may not be the mental or psychic, but the emotional or the vital; that depends on the nature-for whatever is easiest to open in it, is likely to open first. If it is in the vital, then the meditation tends to project the consciousness into the vital plane and its experiences. But from that one can get to the psychic by drawing more and more inwards, not getting absorbed into the vital experiences but separating oneself and looking at them with detachment as if one were deep inside and observing things outside oneself. Similarly one can get the mental experiences by concentrating in the thought and by it bringing a corresponding experience, e.g. the thought of all being the Brahman, or one can draw back from the thought also and observe one's own thoughts as outside things until one enters into the silence and the pure spiritual experience.

One can concentrate in any of the three centres which is easiest to the sadhak or gives most result. The power of the concentration in the heart-centre is to open that centre and by the power of aspiration, love, bhakti, surrender remove the veil which covers and conceals the soul and bring forward the soul or psychic being to govern the mind, life and body and turn and open them all-fully-to the Divine, removing all that is opposed to that turning and opening.

This is what is called in this Yoga the psychic transformation. The power of concentration above the head is to bring peace, silence, liberation from the body sense, the identification with mind and life and open the way for the lower (mental vital- physical) consciousness to rise up to meet the higher Consciousness above and for the powers of the higher (spiritual or divine) Consciousness to descend into mind, life and body. This is what is called in this Yoga the spiritual transformation. If one begins with this movement, then the Power from above has in its descent to open all the centres (including the lowest centre) and to bring out the psychic being; for until that is done there is likely to be much difficulty and struggle of the lower consciousness obstructing, mixing with or even refusing the Divine Action from above. If the psychic being is once active this struggle and these difficulties can be greatly minimised.

The power of concentration in the eyebrows is to open the centre there, liberate the inner mind and vision and the inner or Yogic consciousness and its experiences and powers. From here also one can open upwards and act also in the lower centres; but the danger of this process is that one may get shut up in one's mental spiritual formations and not come out of them into the free and integral spiritual experience and knowledge and integral change of the being and nature.

I was very glad to get your letter and especially to know that you are more at peace. That is what is first needed, the settling down of a natural peace and quiet in the nature-the spiritual peace is a bigger thing that can come afterwards.
Then as to concentration. 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.

--- YOGIC CONC
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.

I hope this is clear. 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.

It may be asked what becomes of the rest of the consciousness when there is this local concentration? Well, it either falls silent as in any concentration or, if it does not, then thoughts or other things may move about, as if outside, but the concentrated part does not attend to them or notice. That is when the concentration is reasonably successful.

One has not to fatigue oneself at first by long concentration if one is not accustomed, for then in a jaded mind it loses its power or value. One can "relax" and meditate instead of concentrating. It is only as the concentration becomes normal that one can go on for a longer and longer time.

There is no harm in concentrating sometimes in the heart and sometimes above the head. But concentration in either place does not mean keeping the attention fixed on a particular spot; you have to take your station of consciousness in either place and concentrate there not on the place, but on the Divine. This can be done with eyes shut or with eyes open, according as it best suits you.

You can concentrate on the sun, but to concentrate on the Divine is better than to concentrate on the sun.

You can concentrate the consciousness anywhere in any centre. You have only to think of yourself as centrally there and try to fix and keep that. A strain or any effort to do so is not necessary but a quiet and steady dwelling in the idea.

Most people associate consciousness with the brain or mind because that is the centre for intellectual thought and mental vision, but consciousness is not limited to that kind of thought or vision. It is everywhere in the system and there are several centres of it, e.g., the centre for inner concentration is not in the brain but in the heart,-the originating centre of vital desire is still lower down.

The two main places where one can centre the consciousness for Yoga are in the head and in the heart-the mind-centre and the soul-centre.

One has to open through concentration in the heart centre or above the head, in the former case to the psychic, in the latter to the higher Truth. But without the psychic preparation or at least a thorough purification of the being, the latter course is not safe.

It may be better to concentrate in the heart rather than in the mind, offer yourself from there and call the Mother into the heart leaving the thoughts to fall silent of themselves. Otherwise with the present method you have simply to persevere till the present brief and imperfect stillings of the mind become longer and deeper.

The concentration in the heart is what brings about the opening of the psychic which is your principal need. If the concentration has brought about a feeling which makes you judge clearly all the other movements and see their nature, then the psychic is already in action. For this is the psychic feeling which brings with it a clear insight into the nature of all movements that come and makes it easy to reject what has to be rejected and keep the right attitude and perception. It does not matter about the image of the Mother It is her presence whether in form or not that has to be felt always and this the psychic opening will surely bring.

It [concentration in the heart] is the best to "start with"-but as you have already started with success on the two higher centres, there is no reason why you should discontinue that. The other you may try from time to time when you find a sufficient quietude. Concentration there leads-or should lead-to the psychic opening.

Concentration in the heart is best aided if possible by the power and light descending from above the head.

At the top of the head or above it is the right place for Yogic concentration in reading or thinking.

Brain concentration is always a tapasya and necessarily brings a strain. It is only if one is lifted out of the brain mind altoge ther that the strain of mental concentration disappears.
- Sri Aurobindo, Letters on Yoga - II



--- FOOTER
see also ::: concentration (quotes), Concentration (book)
see also ::: meditation, contemplation, processes, willpower, tapasya, Jnana
see also ::: distraction, wander, diffusion, scatter,

root:concentrat?
class:power
class:capacity
class:process


class:element in the yoga
class:The Psychic Being





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OBJECT INSTANCES [2] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
diffusion
wander

AUTH

BOOKS
18000_books_ranked
books_(by_alpha)
Concentration_(book)
Heart_of_Matter
Infinite_Library
Initiation_Into_Hermetics
Letters_On_Poetry_And_Art
Letters_On_Yoga
Letters_On_Yoga_II
Letters_On_Yoga_IV
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Magick_Without_Tears
Mantras_Of_The_Mother
Meditation__The_First_and_Last_Freedom
Mind_-_Its_Mysteries_and_Control
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
old_bookshelf
On_Education
Patanjali_Yoga_Sutras
Plotinus_-_Complete_Works_Vol_01
Process_and_Reality
Questions_And_Answers_1929-1931
Questions_And_Answers_1950-1951
Questions_And_Answers_1953
Questions_And_Answers_1954
Questions_And_Answers_1955
Raja-Yoga
Savitri
Sayings_of_Sri_Ramakrishna_(toc)
The_Divine_Milieu
The_Integral_Yoga
The_Life_Divine
The_Study_and_Practice_of_Yoga
The_Synthesis_Of_Yoga
The_Wit_and_Wisdom_of_Alfred_North_Whitehead
The_Yoga_Sutras
Thought_Power
Toward_the_Future
Words_Of_The_Mother_II

IN CHAPTERS TITLE
1.038_-_Impediments_in_Concentration_and_Meditation
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.083_-_Choosing_an_Object_for_Concentration
1.089_-_The_Levels_of_Concentration
1.09_-_Concentration_-_Its_Spiritual_Uses
1.10_-_Concentration_-_Its_Practice
1.16_-_On_Concentration
1929-04-07_-_Yoga,_for_the_sake_of_the_Divine_-_Concentration_-_Preparations_for_Yoga,_to_be_conscious_-_Yoga_and_humanity_-_We_have_all_met_in_previous_lives
1950-12-23_-_Concentration_and_energy
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-11-03_-_Body_opening_to_the_Divine_-_Concentration_in_the_heart_-_The_army_of_the_Divine_-_The_knot_of_the_ego_-Streng_thening_ones_will
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1958-07-23_-_How_to_develop_intuition_-_Concentration
2.04_-_Concentration
2.08_-_Concentration
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.3.01_-_Concentration_and_Meditation
2.3.1.15_-_Writing_and_Concentration

IN CHAPTERS CLASSNAME
2.3.01_-_Concentration_and_Meditation

IN CHAPTERS TEXT
00.01_-_The_Mother_on_Savitri
0.02_-_Letters_to_a_Sadhak
0.03_-_Letters_to_My_little_smile
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.05_-_The_Synthesis_of_the_Systems
0.06_-_Letters_to_a_Young_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.04_-_The_Poetry_in_the_Making
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.06_-_On_Communism
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
0.10_-_Letters_to_a_Young_Captain
01.11_-_Aldous_Huxley:_The_Perennial_Philosophy
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
02.01_-_Our_Ideal
02.02_-_Lines_of_the_Descent_of_Consciousness
03.05_-_Some_Conceptions_and_Misconceptions
03.07_-_Brahmacharya
03.14_-_From_the_Known_to_the_Unknown?
04.01_-_The_Divine_Man
04.03_-_Consciousness_as_Energy
04.03_-_The_Eternal_East_and_West
04.04_-_The_Quest
05.02_-_Gods_Labour
05.06_-_Physics_or_philosophy
05.12_-_The_Soul_and_its_Journey
05.13_-_Darshana_and_Philosophy
05.22_-_Success_and_its_Conditions
06.03_-_Types_of_Meditation
06.09_-_How_to_Wait
06.10_-_Fatigue_and_Work
06.12_-_The_Expanding_Body-Consciousness
06.18_-_Value_of_Gymnastics,_Mental_or_Other
06.20_-_Mind,_Origin_of_Separative_Consciousness
07.05_-_The_Finding_of_the_Soul
07.08_-_The_Divine_Truth_Its_Name_and_Form
07.14_-_The_Divine_Suffering
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.35_-_The_Force_of_Body-Consciousness
07.36_-_The_Body_and_the_Psychic
07.45_-_Specialisation
08.03_-_Organise_Your_Life
08.05_-_Will_and_Desire
08.07_-_Sleep_and_Pain
08.21_-_Human_Birth
08.22_-_Regarding_the_Body
08.27_-_Value_of_Religious_Exercises
09.02_-_Meditation
09.04_-_The_Divine_Grace
09.05_-_The_Story_of_Love
10.04_-_The_Dream_Twilight_of_the_Earthly_Real
1.007_-_Initial_Steps_in_Yoga_Practice
1.00a_-_Introduction
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00_-_Gospel
1.013_-_Defence_Mechanisms_of_the_Mind
1.01f_-_Introduction
1.01_-_Introduction
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_Our_Demand_and_Need_from_the_Gita
1.01_-_SAMADHI_PADA
1.01_-_Tara_the_Divine
1.01_-_The_Corporeal_Being_of_Man
1.01_-_The_Four_Aids
1.01_-_The_Mental_Fortress
1.01_-_The_Science_of_Living
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.01_-_The_True_Aim_of_Life
1.01_-_Who_is_Tara
1.02.3.1_-_The_Lord
10.23_-_Prayers_and_Meditations_of_the_Mother
1.024_-_Affiliation_With_Larger_Wholes
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
1.028_-_Bringing_About_Whole-Souled_Dedication
1.02_-_Karmayoga
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Prana
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_The_Concept_of_the_Collective_Unconscious
1.02_-_The_Divine_Is_with_You
1.02_-_The_Eternal_Law
1.02_-_The_Great_Process
1.02_-_The_Magic_Circle
1.02_-_THE_NATURE_OF_THE_GROUND
1.02_-_The_Ultimate_Path_is_Without_Difficulty
1.02_-_The_Vision_of_the_Past
1.02_-_THE_WITHIN_OF_THINGS
1.032_-_Our_Concept_of_God
1.035_-_The_Recitation_of_Mantra
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
1.037_-_Preventing_the_Fall_in_Yoga
10.37_-_The_Golden_Bridge
1.038_-_Impediments_in_Concentration_and_Meditation
1.03_-_A_Parable
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Self-Surrender_in_Works_-_The_Way_of_The_Gita
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_End_of_the_Intellect
1.03_-_The_House_Of_The_Lord
1.03_-_YIBHOOTI_PADA
1.040_-_Re-Educating_the_Mind
1.045_-_Piercing_the_Structure_of_the_Object
1.04_-_GOD_IN_THE_WORLD
1.04_-_Homage_to_the_Twenty-one_Taras
1.04_-_KAI_VALYA_PADA
1.04_-_Nada_Yoga
1.04_-_Reality_Omnipresent
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_Te_Shan_Carrying_His_Bundle
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Praise
1.04_-_The_Silent_Mind
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.056_-_Lack_of_Knowledge_is_the_Cause_of_Suffering
1.05_-_Bhakti_Yoga
1.05_-_Christ,_A_Symbol_of_the_Self
1.05_-_Consciousness
1.05_-_Mental_Education
1.05_-_Some_Results_of_Initiation
1.05_-_The_Activation_of_Human_Energy
1.05_-_The_Ascent_of_the_Sacrifice_-_The_Psychic_Being
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_THE_NEW_SPIRIT
1.05_-_War_And_Politics
1.06_-_Dhyana
1.06_-_Dhyana_and_Samadhi
1.06_-_Man_in_the_Universe
1.06_-_On_Thought
1.06_-_Quieting_the_Vital
1.06_-_Raja_Yoga
1.06_-_The_Desire_to_be
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_Wealth_and_Government
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.078_-_Kumbhaka_and_Concentration_of_Mind
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Note_on_the_word_Go
1.07_-_On_Dreams
1.07_-_On_mourning_which_causes_joy.
1.07_-_Samadhi
1.07_-_The_Continuity_of_Consciousness
1.07_-_THE_GREAT_EVENT_FORESHADOWED_-_THE_PLANETIZATION_OF_MANKIND
1.07_-_The_Ideal_Law_of_Social_Development
1.07_-_The_Magic_Wand
1.07_-_The_Psychic_Center
1.080_-_Pratyahara_-_The_Return_of_Energy
1.081_-_The_Application_of_Pratyahara
1.083_-_Choosing_an_Object_for_Concentration
1.089_-_The_Levels_of_Concentration
1.08a_-_The_Ladder
1.08_-_Independence_from_the_Physical
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_Summary
1.08_-_The_Change_of_Vision
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.094_-_Understanding_the_Structure_of_Things
1.099_-_The_Entry_of_the_Eternal_into_the_Individual
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_FAITH_IN_PEACE
1.09_-_Kundalini_Yoga
1.09_-_Sleep_and_Death
1.09_-_The_Absolute_Manifestation
1.09_-_The_Greater_Self
1.09_-_To_the_Students,_Young_and_Old
1.1.01_-_Seeking_the_Divine
1.1.02_-_Sachchidananda
1.1.02_-_The_Aim_of_the_Integral_Yoga
1.107_-_The_Bestowal_of_a_Divine_Gift
11.07_-_The_Labours_of_the_Gods:_The_five_Purifications
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_Foresight
1.10_-_The_Absolute_of_the_Being
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Three_Modes_of_Nature
1.10_-_The_Yoga_of_the_Intelligent_Will
11.14_-_Our_Finest_Hour
1.11_-_Powers
1.11_-_The_Second_Genesis
1.11_-_The_Soul_or_the_Astral_Body
1.11_-_The_Three_Purushas
1.1.2_-_Commentary
1.12_-_Independence
1.12_-_The_Sociology_of_Superman
1.12_-_The_Superconscient
1.13_-_Conclusion_-_He_is_here
1.1.3_-_Mental_Difficulties_and_the_Need_of_Quietude
1.13_-_The_Pentacle,_Lamen_or_Seal
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.14_-_The_Book_of_Magic_Formulae
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Secret
1.14_-_The_Structure_and_Dynamics_of_the_Self
1.14_-_The_Supermind_as_Creator
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_The_Supramental_Consciousness
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Transformed_Being
1.1.5_-_Thought_and_Knowledge
1.16_-_On_Concentration
1.16_-_The_Triple_Status_of_Supermind
1.17_-_DOES_MANKIND_MOVE_BIOLOGICALLY_UPON_ITSELF?
1.17_-_The_Divine_Soul
1.17_-_The_Transformation
1.18_-_Mind_and_Supermind
1.18_-_The_Importance_of_our_Conventional_Greetings,_etc.
1.19_-_Life
1.200-1.224_Talks
12.01_-_This_Great_Earth_Our_Mother
1.20_-_Death,_Desire_and_Incapacity
1.2.10_-_Opening
1.2.1_-_Mental_Development_and_Sadhana
1.22_-_THE_END_OF_THE_SPECIES
1.240_-_1.300_Talks
1.240_-_Talks_2
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_SPIRITUAL_EXERCISES
1.26_-_The_Ascending_Series_of_Substance
1.27_-_CONTEMPLATION,_ACTION_AND_SOCIAL_UTILITY
1.28_-_On_holy_and_blessed_prayer,_mother_of_virtues,_and_on_the_attitude_of_mind_and_body_in_prayer.
1.28_-_Supermind,_Mind_and_the_Overmind_Maya
1.300_-_1.400_Talks
1.3.03_-_Quiet_and_Calm
1.32_-_The_Ritual_of_Adonis
1.400_-_1.450_Talks
1.4.02_-_The_Divine_Force
14.08_-_A_Parable_of_Sea-Gulls
1.439
1.450_-_1.500_Talks
1.48_-_Morals_of_AL_-_Hard_to_Accept,_and_Why_nevertheless_we_Must_Concur
1.550_-_1.600_Talks
1.57_-_Beings_I_have_Seen_with_my_Physical_Eye
1.61_-_Power_and_Authority
17.11_-_A_Prayer
1.81_-_Method_of_Training
19.10_-_Punishment
1912_11_28p
1913_10_07p
1913_11_28p
1914_02_01p
1914_02_13p
1914_04_02p
1914_04_10p
1914_05_10p
1914_05_16p
1914_07_04p
1914_11_03p
1915_07_31p
1917_04_07p
1917_04_10p
19.18_-_On_Impurity
19.20_-_The_Path
19.25_-_The_Bhikkhu
1929-04-07_-_Yoga,_for_the_sake_of_the_Divine_-_Concentration_-_Preparations_for_Yoga,_to_be_conscious_-_Yoga_and_humanity_-_We_have_all_met_in_previous_lives
1929-04-21_-_Visions,_seeing_and_interpretation_-_Dreams_and_dreaml_and_-_Dreamless_sleep_-_Visions_and_formulation_-_Surrender,_passive_and_of_the_will_-_Meditation_and_progress_-_Entering_the_spiritual_life,_a_plunge_into_the_Divine
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-06-30_-_Repulsion_felt_towards_certain_animals,_etc_-_Source_of_evil,_Formateurs_-_Material_world
1929-07-28_-_Art_and_Yoga_-_Art_and_life_-_Music,_dance_-_World_of_Harmony
1950-12-23_-_Concentration_and_energy
1950-12-25_-_Christmas_-_festival_of_Light_-_Energy_and_mental_growth_-_Meditation_and_concentration_-_The_Mother_of_Dreams_-_Playing_a_game_well,_and_energy
1951-01-13_-_Aim_of_life_-_effort_and_joy._Science_of_living,_becoming_conscious._Forces_and_influences.
1951-01-27_-_Sleep_-_desires_-_repression_-_the_subconscient._Dreams_-_the_super-conscient_-_solving_problems._Ladder_of_being_-_samadhi._Phases_of_sleep_-_silence,_true_rest._Vital_body_and_illness.
1951-02-03_-_What_is_Yoga?_for_what?_-_Aspiration,_seeking_the_Divine._-_Process_of_yoga,_renouncing_the_ego.
1951-02-12_-_Divine_force_-_Signs_indicating_readiness_-_Weakness_in_mind,_vital_-_concentration_-_Divine_perception,_human_notion_of_good,_bad_-_Conversion,_consecration_-_progress_-_Signs_of_entering_the_path_-_kinds_of_meditation_-_aspiration
1951-02-15_-_Dreams,_symbolic_-_true_repose_-_False_visions_-_Earth-memory_and_history
1951-02-17_-_False_visions_-_Offering_ones_will_-_Equilibrium_-_progress_-_maturity_-_Ardent_self-giving-_perfecting_the_instrument_-_Difficulties,_a_help_in_total_realisation_-_paradoxes_-_Sincerity_-_spontaneous_meditation
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
1951-03-03_-_Hostile_forces_-_difficulties_-_Individuality_and_form_-_creation
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1951-03-10_-_Fairy_Tales-_serpent_guarding_treasure_-_Vital_beings-_their_incarnations_-_The_vital_being_after_death_-_Nightmares-_vital_and_mental_-_Mind_and_vital_after_death_-_The_spirit_of_the_form-_Egyptian_mummies
1951-03-17_-_The_universe-_eternally_new,_same_-_Pralaya_Traditions_-_Light_and_thought_-_new_consciousness,_forces_-_The_expanding_universe_-_inexpressible_experiences_-_Ashram_surcharged_with_Light_-_new_force_-_vibrating_atmospheres
1951-03-22_-_Relativity-_time_-_Consciousness_-_psychic_Witness_-_The_twelve_senses_-_water-divining_-_Instinct_in_animals_-_story_of_Mothers_cat
1951-03-24_-_Descent_of_Divine_Love,_of_Consciousness_-_Earth-_a_symbolic_formation_-_the_Divine_Presence_-_The_psychic_being_and_other_worlds_-_Divine_Love_and_Grace_-_Becoming_consaious_of_Divine_Love_-_Finding_ones_psychic_being_-_Responsibility
1951-03-31_-_Physical_ailment_and_mental_disorder_-_Curing_an_illness_spiritually_-_Receptivity_of_the_body_-_The_subtle-physical-_illness_accidents_-_Curing_sunstroke_and_other_disorders
1951-04-05_-_Illusion_and_interest_in_action_-_The_action_of_the_divine_Grace_and_the_ego_-_Concentration,_aspiration,_will,_inner_silence_-_Value_of_a_story_or_a_language_-_Truth_-_diversity_in_the_world
1951-04-07_-_Origin_of_Evil_-_Misery-_its_cause
1951-04-14_-_Surrender_and_sacrifice_-_Idea_of_sacrifice_-_Bahaism_-_martyrdom_-_Sleep-_forgetfulness,_exteriorisation,_etc_-_Dreams_and_visions-_explanations_-_Exteriorisation-_incidents_about_cats
1951-04-21_-_Sri_Aurobindos_letter_on_conditions_for_doing_yoga_-_Aspiration,_tapasya,_surrender_-_The_lower_vital_-_old_habits_-_obsession_-_Sri_Aurobindo_on_choice_and_the_double_life_-_The_old_fiasco_-_inner_realisation_and_outer_change
1951-04-26_-_Irrevocable_transformation_-_The_divine_Shakti_-_glad_submission_-_Rejection,_integral_-_Consecration_-_total_self-forgetfulness_-_work
1951-05-05_-_Needs_and_desires_-_Discernment_-_sincerity_and_true_perception_-_Mantra_and_its_effects_-_Object_in_action-_to_serve_-_relying_only_on_the_Divine
1953-05-20
1953-05-27
1953-06-10
1953-06-24
1953-07-01
1953-07-22
1953-07-29
1953-08-05
1953-08-12
1953-08-19
1953-09-16
1953-11-25
1953-12-23
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-05-05_-_Faith,_trust,_confidence_-_Insincerity_and_unconsciousness
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-08-25_-_Ananda_aspect_of_the_Mother_-_Changing_conditions_in_the_Ashram_-_Ascetic_discipline_-_Mothers_body
1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-11-03_-_Body_opening_to_the_Divine_-_Concentration_in_the_heart_-_The_army_of_the_Divine_-_The_knot_of_the_ego_-Streng_thening_ones_will
1954-11-10_-_Inner_experience,_the_basis_of_action_-_Keeping_open_to_the_Force_-_Faith_through_aspiration_-_The_Mothers_symbol_-_The_mind_and_vital_seize_experience_-_Degrees_of_sincerity_-Becoming_conscious_of_the_Divine_Force
1954-11-24_-_Aspiration_mixed_with_desire_-_Willing_and_desiring_-_Children_and_desires_-_Supermind_and_the_higher_ranges_of_mind_-_Stages_in_the_supramental_manifestation
1954-12-08_-_Cosmic_consciousness_-_Clutching_-_The_central_will_of_the_being_-_Knowledge_by_identity
1954-12-29_-_Difficulties_and_the_world_-_The_experience_the_psychic_being_wants_-_After_death_-Ignorance
1955-02-09_-_Desire_is_contagious_-_Primitive_form_of_love_-_the_artists_delight_-_Psychic_need,_mind_as_an_instrument_-_How_the_psychic_being_expresses_itself_-_Distinguishing_the_parts_of_ones_being_-_The_psychic_guides_-_Illness_-_Mothers_vision
1955-02-23_-_On_the_sense_of_taste,_educating_the_senses_-_Fasting_produces_a_state_of_receptivity,_drawing_energy_-_The_body_and_food
1955-03-02_-_Right_spirit,_aspiration_and_desire_-_Sleep_and_yogic_repose,_how_to_sleep_-_Remembering_dreams_-_Concentration_and_outer_activity_-_Mother_opens_the_door_inside_everyone_-_Sleep,_a_school_for_inner_knowledge_-_Source_of_energy
1955-03-09_-_Psychic_directly_contacted_through_the_physical_-_Transforming_egoistic_movements_-_Work_of_the_psychic_being_-_Contacting_the_psychic_and_the_Divine_-_Experiences_of_different_kinds_-_Attacks_of_adverse_forces
1955-04-13_-_Psychoanalysts_-_The_underground_super-ego,_dreams,_sleep,_control_-_Archetypes,_Overmind_and_higher_-_Dream_of_someone_dying_-_Integral_repose,_entering_Sachchidananda_-_Organising_ones_life,_concentration,_repose
1955-04-27_-_Symbolic_dreams_and_visions_-_Curing_pain_by_various_methods_-_Different_states_of_consciousness_-_Seeing_oneself_dead_in_a_dream_-_Exteriorisation
1955-05-04_-_Drawing_on_the_universal_vital_forces_-_The_inner_physical_-_Receptivity_to_different_kinds_of_forces_-_Progress_and_receptivity
1955-06-08_-_Working_for_the_Divine_-_ideal_attitude_-_Divine_manifesting_-_reversal_of_consciousness,_knowing_oneself_-_Integral_progress,_outer,_inner,_facing_difficulties_-_People_in_Ashram_-_doing_Yoga_-_Children_given_freedom,_choosing_yoga
1955-06-22_-_Awakening_the_Yoga-shakti_-_The_thousand-petalled_lotus-_Reading,_how_far_a_help_for_yoga_-_Simple_and_complicated_combinations_in_men
1955-07-20_-_The_Impersonal_Divine_-_Surrender_to_the_Divine_brings_perfect_freedom_-_The_Divine_gives_Himself_-_The_principle_of_the_inner_dimensions_-_The_paths_of_aspiration_and_surrender_-_Linear_and_spherical_paths_and_realisations
1955-08-17_-_Vertical_ascent_and_horizontal_opening_-_Liberation_of_the_psychic_being_-_Images_for_discovery_of_the_psychic_being_-_Sadhana_to_contact_the_psychic_being
1955-09-21_-_Literature_and_the_taste_for_forms_-_The_characters_of_The_Great_Secret_-_How_literature_helps_us_to_progress_-_Reading_to_learn_-_The_commercial_mentality_-_How_to_choose_ones_books_-_Learning_to_enrich_ones_possibilities_...
1955-11-02_-_The_first_movement_in_Yoga_-_Interiorisation,_finding_ones_soul_-_The_Vedic_Age_-_An_incident_about_Vivekananda_-_The_imaged_language_of_the_Vedas_-_The_Vedic_Rishis,_involutionary_beings_-_Involution_and_evolution
1955-12-28_-_Aspiration_in_different_parts_of_the_being_-_Enthusiasm_and_gratitude_-_Aspiration_is_in_all_beings_-_Unlimited_power_of_good,_evil_has_a_limit_-_Progress_in_the_parts_of_the_being_-_Significance_of_a_dream
1956-01-04_-_Integral_idea_of_the_Divine_-_All_things_attracted_by_the_Divine_-_Bad_things_not_in_place_-_Integral_yoga_-_Moving_idea-force,_ideas_-_Consequences_of_manifestation_-_Work_of_Spirit_via_Nature_-_Change_consciousness,_change_world
1956-01-25_-_The_divine_way_of_life_-_Divine,_Overmind,_Supermind_-_Material_body__for_discovery_of_the_Divine_-_Five_psychological_perfections
1956-02-01_-_Path_of_knowledge_-_Finding_the_Divine_in_life_-_Capacity_for_contact_with_the_Divine_-_Partial_and_total_identification_with_the_Divine_-_Manifestation_and_hierarchy
1956-04-04
1956-05-23_-_Yoga_and_religion_-_Story_of_two_clergymen_on_a_boat_-_The_Buddha_and_the_Supramental_-_Hieroglyphs_and_phonetic_alphabets_-_A_vision_of_ancient_Egypt_-_Memory_for_sounds
1956-06-13_-_Effects_of_the_Supramental_action_-_Education_and_the_Supermind_-_Right_to_remain_ignorant_-_Concentration_of_mind_-_Reason,_not_supreme_capacity_-_Physical_education_and_studies_-_inner_discipline_-_True_usefulness_of_teachers
1956-06-20_-_Hearts_mystic_light,_intuition_-_Psychic_being,_contact_-_Secular_ethics_-_True_role_of_mind_-_Realise_the_Divine_by_love_-_Depression,_pleasure,_joy_-_Heart_mixture_-_To_follow_the_soul_-_Physical_process_-_remember_the_Mother
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-07-04_-_Aspiration_when_one_sees_a_shooting_star_-_Preparing_the_bodyn_making_it_understand_-_Getting_rid_of_pain_and_suffering_-_Psychic_light
1956-07-18_-_Unlived_dreams_-_Radha-consciousness_-_Separation_and_identification_-_Ananda_of_identity_and_Ananda_of_union_-_Sincerity,_meditation_and_prayer_-_Enemies_of_the_Divine_-_The_universe_is_progressive
1956-08-15_-_Protection,_purification,_fear_-_Atmosphere_at_the_Ashram_on_Darshan_days_-_Darshan_messages_-_Significance_of_15-08_-_State_of_surrender_-_Divine_Grace_always_all-powerful_-_Assumption_of_Virgin_Mary_-_SA_message_of_1947-08-15
1956-08-29_-_To_live_spontaneously_-_Mental_formations_Absolute_sincerity_-_Balance_is_indispensable,_the_middle_path_-_When_in_difficulty,_widen_the_consciousness_-_Easiest_way_of_forgetting_oneself
1956-09-19_-_Power,_predominant_quality_of_vital_being_-_The_Divine,_the_psychic_being,_the_Supermind_-_How_to_come_out_of_the_physical_consciousness_-_Look_life_in_the_face_-_Ordinary_love_and_Divine_love
1956-12-05_-_Even_and_objectless_ecstasy_-_Transform_the_animal_-_Individual_personality_and_world-personality_-_Characteristic_features_of_a_world-personality_-_Expressing_a_universal_state_of_consciousness_-_Food_and_sleep_-_Ordered_intuition
1956-12-12_-_paradoxes_-_Nothing_impossible_-_unfolding_universe,_the_Eternal_-_Attention,_concentration,_effort_-_growth_capacity_almost_unlimited_-_Why_things_are_not_the_same_-_will_and_willings_-_Suggestions,_formations_-_vital_world
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-02-07_-_Individual_and_collective_meditation
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-04-17_-_Transformation_of_the_body
1957-06-05_-_Questions_and_silence_-_Methods_of_meditation
1957-06-12_-_Fasting_and_spiritual_progress
1957-07-10_-_A_new_world_is_born_-_Overmind_creation_dissolved
1957-08-07_-_The_resistances,_politics_and_money_-_Aspiration_to_realise_the_supramental_life
1957-09-18_-_Occultism_and_supramental_life
1957-09-25_-_Preparation_of_the_intermediate_being
1957-10-18
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1957-10-30_-_Double_movement_of_evolution_-_Disappearance_of_a_species
1957-12-11_-_Appearance_of_the_first_men
1958-01-08_-_Sri_Aurobindos_method_of_exposition_-_The_mind_as_a_public_place_-_Mental_control_-_Sri_Aurobindos_subtle_hand
1958-04-16_-_The_superman_-_New_realisation
1958-04-23_-_Progress_and_bargaining
1958-05-07_-_The_secret_of_Nature
1958-05-11_-_the_ship_that_said_OM
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-07-30_-_The_planchette_-_automatic_writing_-_Proofs_and_knowledge
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-24_-_Living_the_truth_-_Words_and_experience
1958-10-04
1958_11_14
1958-11-22
1958-11-26_-_The_role_of_the_Spirit_-_New_birth
1958-12-15_-_tantric_mantra_-_125,000
1959-04-07
1959-05-19_-_Ascending_and_Descending_paths
1960-01-28
1960-03-03
1960-05-21_-_true_purity_-_you_have_to_be_the_Divine_to_overcome_hostile_forces
1960-05-24_-_supramental_flood
1960-05-28_-_death_of_K_-_the_death_process-_the_subtle_physical
1960_06_08
1960_06_29
1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
1960-09-20
1960-10-11
1960-10-25
1960-11-12
1960_11_13?_-_50
1960-12-13
1961-01-12
1961-01-22
1961-01-31
1961-02-04
1961-02-07
1961-02-11
1961-02-25
1961-03-07
1961-03-11
1961_03_11_-_58
1961-03-14
1961-03-21
1961-03-25
1961-03-27
1961-05-19
1961-06-27
1961-07-28
1961-08-05
1961-08-18
1961-10-02
1961-10-30
1961-12-20
1962-02-06
1962-02-24
1962-02-27
1962_02_27
1962-05-15
1962-05-29
1962-06-02
1962-06-23
1962-06-27
1962-07-11
1962-07-14
1962-07-18
1962-08-14
1962-08-18
1962-08-28
1962-09-05
1962-09-15
1962-09-18
1962-10-12
1962_10_12
1962-10-30
1962-11-07
1962-11-27
1962-12-04
1962-12-19
1962-12-22
1963-01-09
1963-01-12
1963-03-19
1963-03-23
1963-04-06
1963-05-03
1963-05-11
1963-05-18
1963-05-29
1963-07-06
1963-07-20
1963-08-10
1963_08_11?_-_94
1963-08-24
1963-09-04
1963-09-18
1963-09-28
1963-11-20
1963-12-03
1963-12-07_-_supramental_ship
1963-12-11
1963-12-14
1964-01-15
1964-01-22
1964-03-07
1964-03-25
1964-07-18
1964-07-28
1964-07-31
1964-10-10
1964-10-30
1964-12-02
1965-02-19
1965-04-21
1965-04-28
1965-05-05
1965-09-11
1965-09-15a
1965-10-20
1965-12-10
1966-01-19
1966-03-02
1966-05-14
1966-05-22
1966-06-02
1966-06-08
1966-06-25
1966-06-29
1966-08-03
1966-09-28
1966-10-05
1966-10-08
1966-10-12
1966-11-19
1967-01-18
1967-02-11
1967-04-12
1967-04-27
1967-05-03
1967-05-06
1967-05-27
1967-06-14
1967-06-30
1967-07-19
1967-07-22
1967-08-26
1967-09-13
1967-11-15
1967-12-20
1968-02-03
1968-03-20
1968-04-03
1968-04-23
1968-05-04
1968-05-15
1968-05-18
1968-05-22
1968-06-03
1968-06-29
1968-07-10
1968-07-20
1968-09-07
1968-09-28
1968-10-05
1968-10-09
1968-10-16
1968-11-09
1968-11-23
1969-01-18
1969-02-15
1969-02-19
1969-03-26
1969-04-16
1969-04-26
1969-05-10
1969-05-31
1969-07-23
1969-08-16
1969-11-12
1969-11-19
1969-11-22
1969-11-29
1969-12-17
1970-01-03
1970-01-17
1970-03-25
1970-04-11
1970-04-18
1970-05-06
1970-05-23
1970-05-27
1970-06-20
1970-07-04
1970-07-22
1970-07-29
1970-08-05
1970-09-05
1970-09-12
1970-09-19
1970-09-30
1971-01-11
1971-03-17
1971-05-12
1971-09-01
1971-09-04
1971-09-18
1971-10-06
1971-10-23
1972-01-15
1972-01-29
1972-02-26
1972-03-29a
1972-04-05
1972-04-08
1972-05-17
1972-05-27
1972-06-07
1972-08-02
1973-04-07
1.A_-_ANTHROPOLOGY,_THE_SOUL
1.ala_-_I_had_supposed_that,_having_passed_away
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_The_Challenge_from_Beyond
1f.lovecraft_-_The_Dunwich_Horror
1f.lovecraft_-_The_Electric_Executioner
1f.lovecraft_-_The_Mound
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key
1.rwe_-_Lover's_Petition
1.tr_-_Images,_however_sacred
1.wby_-_Coole_Park_1929
1.wby_-_Coole_Park_And_Ballylee,_1931
1.whitman_-_To_Oratists
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.01_-_The_Object_of_Knowledge
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_On_Letters
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.02_-_The_Status_of_Knowledge
2.03_-_DEMETER
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_The_Eternal_and_the_Individual
2.03_-_The_Purified_Understanding
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.04_-_Concentration
2.04_-_The_Divine_and_the_Undivine
2.05_-_Apotheosis
2.05_-_Aspects_of_Sadhana
2.05_-_Renunciation
2.05_-_The_Cosmic_Illusion;_Mind,_Dream_and_Hallucination
2.05_-_THE_MASTER_AND_KESHAB
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_The_Mother__Relations_with_Others
2.08_-_Concentration
2.08_-_Victory_over_Falsehood
2.09_-_Meditation
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.1.01_-_God_The_One_Reality
2.1.01_-_The_Central_Process_of_the_Sadhana
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.1.02_-_Nature_The_World-Manifestation
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.10_-_The_Realisation_of_the_Cosmic_Self
2.12_-_On_Miracles
2.12_-_The_Origin_of_the_Ignorance
2.1.2_-_The_Vital_and_Other_Levels_of_Being
2.12_-_The_Way_and_the_Bhakta
2.1.3.2_-_Study
2.1.3.3_-_Reading
2.13_-_Exclusive_Concentration_of_Consciousness-Force_and_the_Ignorance
2.13_-_The_Difficulties_of_the_Mental_Being
2.1.3_-_Wrong_Movements_of_the_Vital
2.1.4.2_-_Teaching
2.1.4.4_-_Homework
2.1.4.5_-_Tests
2.14_-_The_Origin_and_Remedy_of_Falsehood,_Error,_Wrong_and_Evil
2.14_-_The_Passive_and_the_Active_Brahman
2.1.5.1_-_Study_of_Works_of_Sri_Aurobindo_and_the_Mother
2.1.5.4_-_Arts
2.15_-_Reality_and_the_Integral_Knowledge
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.18_-_January_1939
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.2.01_-_Work_and_Yoga
2.20_-_2.29_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
2.2.02_-_Becoming_Conscious_in_Work
2.2.03_-_The_Divine_Force_in_Work
2.20_-_Nov-Dec_1939
2.20_-_The_Lower_Triple_Purusha
2.20_-_The_Philosophy_of_Rebirth
2.2.1_-_Cheerfulness_and_Happiness
2.21_-_Towards_the_Supreme_Secret
2.22_-_1941-1943
2.22_-_Rebirth_and_Other_Worlds;_Karma,_the_Soul_and_Immortality
2.2.2_-_Sorrow_and_Suffering
2.2.3_-_Depression_and_Despondency
2.24_-_Note_on_the_Text
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.24_-_The_Message_of_the_Gita
2.25_-_The_Higher_and_the_Lower_Knowledge
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.2.7.01_-_Some_General_Remarks
2.27_-_Hathayoga
2.28_-_Rajayoga
2.28_-_The_Divine_Life
2.3.01_-_Aspiration_and_Surrender_to_the_Mother
2.3.01_-_Concentration_and_Meditation
2.30_-_2.39_-_THE_MASTER_IN_VARIOUS_MOODS
2.3.02_-_Mantra_and_Japa
2.3.02_-_Opening,_Sincerity_and_the_Mother's_Grace
2.3.03_-_The_Mother's_Presence
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.07_-_The_Vital_Being_and_Vital_Consciousness
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.1.15_-_Writing_and_Concentration
2.3.1_-_Ego_and_Its_Forms
2.3.3_-_Anger_and_Violence
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.4.02_-_Bhakti,_Devotion,_Worship
24.05_-_Vision_of_Dante
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
2.4.3_-_Problems_in_Human_Relations
30.13_-_Rabindranath_the_Artist
30.18_-_Boris_Pasternak
3.01_-_THE_BIRTH_OF_THOUGHT
3.02_-_SOL
3.02_-_The_Formulae_of_the_Elemental_Weapons
3.02_-_The_Great_Secret
3.02_-_The_Practice_Use_of_Dream-Analysis
3.03_-_On_Thought_-_II
3.03_-_The_Consummation_of_Mysticism
3.03_-_The_Formula_of_Tetragrammaton
3.04_-_The_Way_of_Devotion
3.05_-_SAL
3.07_-_The_Divinity_Within
3.09_-_Of_Silence_and_Secrecy
3.1.02_-_Asceticism_and_the_Integral_Yoga
31.10_-_East_and_West
3.11_-_Spells
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.1.3_-_Difficulties_of_the_Physical_Being
3.13_-_Of_the_Banishings
3.14_-_Of_the_Consecrations
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
3.2.01_-_The_Newness_of_the_Integral_Yoga
3.2.04_-_Sankhya_and_Yoga
32.05_-_The_Culture_of_the_Body
32.06_-_The_Novel_Alchemy
3.2.09_-_The_Teachings_of_Some_Modern_Indian_Yogis
3.20_-_Of_the_Eucharist
32.11_-_Life_and_Self-Control_(A_Letter)
3.2.1_-_Food
3.2.2_-_Sleep
3.2.3_-_Dreams
3.2.4_-_Sex
33.11_-_Pondicherry_II
33.15_-_My_Athletics
3.4.03_-_Materialism
3.4.1.06_-_Reading_and_Sadhana
3-5_Full_Circle
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.2.03_-_Mind_Nature_and_Law_of_Karma
3.7.2.04_-_The_Higher_Lines_of_Karma
38.02_-_Hymns_and_Prayers
3.8.1.03_-_Meditation
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
4.01_-_Prayers_and_Meditations
4.01_-_THE_COLLECTIVE_ISSUE
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Difficulties
4.03_-_The_Psychology_of_Self-Perfection
4.03_-_THE_ULTIMATE_EARTH
4.09_-_The_Liberation_of_the_Nature
4.1.1.04_-_Foundations_of_the_Sadhana
4.1.1.05_-_The_Central_Process_of_the_Yoga
4.11_-_The_Perfection_of_Equality
4.12_-_The_Way_of_Equality
4.15_-_Soul-Force_and_the_Fourfold_Personality
4.2.2.04_-_The_Psychic_Opening_and_the_Inner_Centres
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.4.03_-_The_Psychic_Fire
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.2.5.02_-_The_Psychic_and_the_Higher_Consciousness
4.2.5.04_-_The_Psychic_Consciousness_and_the_Descent_from_Above
4.2.5_-_Dealing_with_Depression_and_Despondency
4.3.2.05_-_The_Higher_Planes_and_the_Supermind
4.3.3_-_Dealing_with_Hostile_Attacks
4.4.1.01_-_The_Meaning_of_Spiritual_Transformation
4.4.4.05_-_The_Descent_of_Force_or_Power
4.4.4.11_-_The_Flow_of_Amrita
4.4.5.03_-_Descent_and_Other_Experiences
5.01_-_EPILOGUE
5.01_-_On_the_Mysteries_of_the_Ascent_towards_God
5_-_The_Phenomenology_of_the_Spirit_in_Fairytales
6.06_-_SELF-KNOWLEDGE
6.08_-_Intellectual_Visions
6.0_-_Conscious,_Unconscious,_and_Individuation
Appendix_4_-_Priest_Spells
Big_Mind_(ten_perfections)
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
Book_of_Imaginary_Beings_(text)
Conversations_with_Sri_Aurobindo
Deutsches_Requiem
Ion
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_46_-_The_Key_of_the_Mysteries
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
LUX.01_-_GNOSIS
LUX.02_-_EVOCATION
LUX.05_-_AUGOEIDES
LUX.06_-_DIVINATION
LUX.07_-_ENCHANTMENT
r1913_06_17
r1913_06_17b
r1913_09_30
r1914_03_22
r1914_06_24
r1914_09_27
r1914_10_01
r1915_02_01
r1915_02_06
r1915_06_23
r1915_06_24
r1917_02_06
r1918_02_17
r1918_02_24
r1918_05_15
r1918_05_17
r1919_06_25
r1919_07_10
r1919_07_11
r1919_07_21
r1919_07_23
r1920_03_02
r1920_10_17
Sayings_of_Sri_Ramakrishna_(text)
Talks_001-025
Talks_026-050
Talks_051-075
Talks_076-099
Talks_125-150
Talks_151-175
Talks_225-239
Talks_500-550
Talks_600-652
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Coming_Race_Contents
The_Dwellings_of_the_Philosophers
the_Eternal_Wisdom
The_Logomachy_of_Zos

PRIMARY CLASS

capacity
element_in_the_yoga
power
process
The_Psychic_Being
SEE ALSO

Concentration_(book)
concentration_(quotes)
contemplation
diffusion
distraction
Jnana
meditation
processes
scatter
tapasya
wander
willpower
SIMILAR TITLES
Concentration
Concentration (book)
concentration (quotes)
L001.002 - Concentration
The effective fullness of our concentration on the one thing needful to the exclusion of all else will be the measure of our self-consecration to the One who is alone desirable.
the need for concentration

DEFINITIONS

Concentration and Meditation ::: Concentration means fixing the consciousness in one place or one object and in a single condi-

Concentration::: Concentration is necessary, first, to turn the whole will and mind from the discursive divagation natural to them, following a dispersed movement of the thoughts, running after many branching desires, led away in the track of the senses and the outward mental response to phenomena: we have to fix the will and the thought on the eternal and real behind all, and this demands an immense effort, a one-pointed concentration. Secondly, it is necessary in order to break down the veil which is erected by our ordinary mentality between ourselves and the truth; for outer knowledge can be picked up by the way, by ordinary attention and reception, but the inner, hidden and higher truth can only be seized by an absolute concentration of the mind on its object, an absolute concentration of the will to attain it and, once attained, to hold it habitually and securely unite oneself with it. Concentration is indeed the first condition of any Yoga, but it is an all-receiving concentration that is the very nature of the integral Yoga.
   Ref: CWSA Vol. 23-24, Page: 515


Concentration Camps ::: Immediately upon their assumption of power on January 30, 1933, the Nazis established concentration camps for the imprisonment of all “enemies” of their regime: actual and potential political opponents (e.g., communists, socialists, monarchists), Jehovah's Witnesses, gypsies, homosexuals, and other “asocials.” Beginning in 1938, Jews were targeted for internment solely because they were Jews. Before then, only Jews who fit one of the earlier categories were interned in camps. The first three concentration camps established were Dachau (near Munich), Buchenwald (near Weimar) and Sachsenhausen (near Berlin).

Concentration Camp, such as Dachau, used for political prisoners.

Concentration has often been perverted to mean a kind of personal self-culture, having for its aim the attainment of personal power or self-satisfaction. If unsuccessful, the attempt upsets the balance of the constitution, and if successful, it sows a bitter harvest of aroused personality for future reaping; for when yearning for sympathetic fellowship with our fellowmen we shall find our faculties counterworking us. True meditative concentration actually applies more to the heart than to the mind, and is not a forcible mental practice but a general although very positive and impersonal attitude towards life. It means the centering of our wishes, thoughts, and acts on the ideal of self-identification with the spiritual and universal. See also DHYANA.

Concentration in the heart is the way to get rid of them, but there must also be a detachment of the consciousness so that it can stand back from the attack and feel separate from it.

Concentration is necessary, first to turn the whole will and mind from the discursive divagation natural to them, following a dispersed movement of the thoughts, running after raany-branch- ing desires, led away in the track of the senses and the outward mental response to phenomena ; we have to fix the will and the thought on the eternal and real behind all, and this demands an immense effort, a one-pointed concentration. Secondly, it is necessary in order to break down the veil which is erected by our ordinary mentality between ourselves and the truth ; for outer knowledge can be picked up by the way, by ordinary attention and reception, but the inner, hidden and higher truth can only be seized by an absolute concentration of the mind on its object, an absolute concentration of the will to attain it and, once attain- ed, to hold it habitually and securely unite oneself with it.

Concentration Meditation ::: See Samatha Meditation.

Concentration of the will to get the results of sadhani and to conquer the lower nature.

Concentration ratio - The percentage of all sales contributed a small number (4,8) of the largest firms in an industry.

Concentration Ratio::: The ratio of the concentration of a compound or radionuclide in an organism or its tissues to the concentration in the surrounding media under equilibrium, or steady-state conditions.



Concentration: The act and state of focusing one’s entire attention and perception upon a certain object or idea, to the complete exclusion of all others, and under total inactivity of all the physical senses except the one used in this act (e.g., sight, hearing, etc.).

Concentration With meditation, an equivalent for certain parts of yoga, as found in samadhi, dharana; the removal or surmounting of distractions originating in the mind and centering the latter on the spiritual and intellectual objective to be attained, which in the best sense is union with the inner god, the divine monad — a conscious identification of oneself with the universal through the individual’s innate divinity. The method of meditative concentration prescribed in the Bhagavad-Gita is to perform all the duties of life without either attachment or avoidance. The hindrances to concentration which are to be removed are those arising from anger, lust, vanity, fear, sloth, etc. Such obstacles are removed by lifting the mind above them or by deliberately ignoring them, since directly fighting with them serves to concentrate the mind on them, thus defeating the object aimed at; and by cultivating the spirit of impersonal love and the light of wisdom which it evokes. Thus the blending of the personal self with the impersonal self is achieved by an orderly process of self-directed evolution, first by unselfish work in the cause of humanity, continued in the various degrees of chelaship, culminating in initiation.

concentration ::: "concentration means gathering of the consciousness into one centre and fixing it in one object or in one idea or in one condition." [S25:391]

concentration ::: n. --> The act or process of concentrating; the process of becoming concentrated, or the state of being concentrated; concentration.
The act or process of reducing the volume of a liquid, as by evaporation.
The act or process of removing the dress of ore and of reducing the valuable part to smaller compass, as by currents of air or water.


CONCENTRATION See ACTIVATION OF CONSCIOUSNESS, SYSTEMATIC

concentration (’s) ::: exclusive attention to one object; close mental application.



QUOTES [131 / 131 - 500 / 2126]


KEYS (10k)

   71 Sri Aurobindo
   32 The Mother
   5 Sri Ramana Maharshi
   3 Sri Ramakrishna
   2 Peter J Carroll
   2 Mouni Sadhu
   2 Bruce Lee
   2 Aleister Crowley
   1 Viktor E Frankl
   1 Swami Vivekananda
   1 Satprem
   1 SATM?
   1 Robert Anton Wilson
   1 Ramakrishna
   1 Howard Gardner
   1 Haruki Murakami
   1 Dion Fortune
   1 Chamtrul Rinpoche
   1 Anonymous
   1 Albert Einstein

NEW FULL DB (2.4M)

   15 Sri Aurobindo
   9 Thich Nhat Hanh
   9 Kevin Horsley
   9 Frederick Lenz
   7 Cal Newport
   6 The Mother
   6 Swami Vivekananda
   6 Ralph Waldo Emerson
   6 Anonymous
   5 Viktor E Frankl
   5 Noam Chomsky
   5 Israelmore Ayivor
   4 Sri Ramakrishna
   4 Nhat Hanh
   4 Mihaly Csikszentmihalyi
   4 Kevin Horsley
   4 Henepola Gunaratana
   4 Haruki Murakami
   4 Bruce Lee
   3 Sri Ramana Maharshi

1:One great cause of failure is lack of concentration. ~ Bruce Lee,
2:Concentration is the root of all the higher abilities in man. ~ Bruce Lee,
3:Concentration is one of the happiest things in my life.
   ~ Haruki Murakami,
4:The greater his aspiration and concentration, the more he finds the Eternal. ~ Sri Ramakrishna,
5:Success comes from curiosity, concentration, perseverance and self criticism.
   ~ Albert Einstein,
6:Concentration of the powers of the mind is our only instrument to help us see God. ~ Swami Vivekananda,
7:The mind is a thing that dwells in diffusion, in succession. ~ Sri Aurobindo, The Synthesis Of Yoga, Concentration,
8:It is by the thought that we dissipate ourselves in the phenomenal. ~ Sri Aurobindo, The Synthesis Of Yoga, Concentration,
9:An all-inclusive concentration is the difficult achievement towards which we must labour
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T5],
10:Go on practicing. Your concentration will be as easy as breathing. That will be the crown of your achievements.
   ~ Sri Ramana Maharshi, [T5],
11:At the top of the head or above it is the right place for yogic concentration in reading or thinking.
   ~ Sri Aurobindo, Letters On Yoga - II,
12:Being dwelling in consciousness upon itself for bliss, this is the divine Tapas. ~ Sri Aurobindo, The Synthesis Of Yoga, Concentration,
13:In concentration and silence we must gather strength for the right action. With my blessings.
   ~ The Mother, Mantras Of The Mother, November 8th,
14:Prakriti is the action of the All-conscient. ~ Sri Aurobindo, The Life Divine, Exclusive Concentration of Consciousness-Force and the Ignorance,
15:The cause of mediocre work is neither the variety nor the number of activities, but lack of the power of concentration.
   ~ The Mother, On Education, [T5],
16:The cure from all difficulties can come only when the egoistic concentration upon one's desires and conveniences ceases.
   ~ The Mother, Words Of The Mother II,
17:Concentration should be all on the immediate step—whatever is being done at the time. ~ Sri Aurobindo, Letters on Yoga - III, Experiences on the Higher Planes,
18:Inspiration comes from above in answer to a state of concentration which is itself a call to it. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Force in Work,
19:To control the mind the best and easiest method is to repeat constantly God's Name. Concentration is attained by fixing the attention on the sound of the Name. ~ Sri Ramakrishna,
20:So we should acquire the power of concentration by fixing the mind first on forms and when we have obtained in this a full success, we can easily fix it on the formless. ~ Ramakrishna,
21:Purity and concentration are indeed two aspects, feminine and masculine, passive and active, of the same status of being . ~ Sri Aurobindo, The Synthesis Of Yoga, Concentration,
22:We must aim indeed at the Highest, the Source of all, the Transcendent but not to the exclusion of that which it transcends. ~ Sri Aurobindo, The Synthesis Of Yoga, Concentration,
23:Not only in your inward concentration, but in your outward acts and movements you must take the right attitude. ~ Sri Aurobindo, Letters on Yoga - IV, Wrong Movements of the Vital,
24:What is the best method to find the Divine who is in each of us and in all things?

   Aspiration. Silence. Concentration in the solar plexus region.
   ~ The Mother, Words Of The Mother II,
25:Concentration upon oneself means decay and death. Concentration on the Divine alone brings life and growth and realisation.
   ~ The Mother, Words Of The Mother II, The Divine Is with You,
26:Concentration on the Divine is the only truly valid thing. To do what the Divine wants us to do is the only thing valid.
   ~ The Mother, Words Of The Mother II, The True Aim of Life, [T0],
27:Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. ~ Sri Aurobindo, The Life Divine, Man in the Universe,
28:The fault of our nature is first an inert subjection to the impacts of things as they come in upon the mind pell-mell without order or control. ~ Sri Aurobindo, The Synthesis Of Yoga, Concentration,
29:When by a constant practice a man is capable of effecting mental concentration, then wherever he may be, his mind will always lift itself above his surroundings and will repose in the Eternal. ~ Sri Ramakrishna,
30:One has to keep a certain balance by which the fundamental consciousness remains able to turn from one concentration to another with ease. ~ Sri Aurobindo, Letters on Yoga - II, Becoming Conscious in Work,
31:And the statement made nearly 2,000 years ago came to my mind:
'Not even a hair dares to fall from your head without My Father's will . . .'
To realize this means to reach the inner peace. ~ Mouni Sadhu, Concentration,
32:And when no subject is given, is it enough to concentrate on your Presence in the heart-centre? Should we avoid a formulated prayer?

   Yes, concentration on the Presence is enough.
   ~ The Mother, Words Of The Mother II,
33:Thinking-mind
There throned on concentration’s native seat
He opens that third mysterious eye in man,
The Unseen’s eye that looks at the unseen, ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
34:In whatever centre the concentration takes place the Yoga force generated extends to the others and produces concentration or workings there. ~ Sri Aurobindo, Letters on Yoga - III, Descent and Other Kinds of Experience,
35:Concentration of the mind is in a way common to both Knowledge and Yoga. Yoga aims at union of the individual with the universal, the Reality. This Reality cannot be new. It must exist even now, and it does exist. ~ Sri Ramana Maharshi,
36:If one concentrates on a thought or a word, one has to dwell on the essential idea contained in the word with the aspiration to feel the thing which it expresses. ~ Sri Aurobindo, Letters on Yoga - II, Concentration and Meditation,
37:Just as light destroys darkness,
Generosity destroys miserliness,
Discipline destroys harmfulness.
Patience destroys intolerance,
Perseverance destroys laziness,
Concentration destroys distraction,
Wisdom destroys ignorance. ~ Chamtrul Rinpoche,
38:Studies strengthen the mind and turn its concentration away from the impulses and desires of the vital. Concentrating on study is one of the most powerful ways of controlling the mind and the vital; that is why it is so important to study.
   ~ The Mother, On Education,
39:We must not be bewildered by appearances. Sri Aurobindo has not left us. Sri Aurobindo is here, as living and as present as ever and it is left to us to realise his work with all the sincerity, eagerness and concentration necessary. 15 December 1950 ~ The Mother, Words Of The Mother I,
40:the centre in her brow
Where the mind’s Lord in his control-room sits;
There throned on concentration’s native seat
He opens that third mysterious eye in man,
The Unseen’s eye that looks at the unseen. ~ Sri Aurobindo, Savitri, The Dream Twilight of the Earthly Real,
41:When you want to think and find a solution, instead of following the deductions of thought, you stop everything and try to concentrate and concentrate, intensify the point of the problem. You stop everything and wait until, by the intensity of the concentration, you obtain an answer. ~ The Mother,
42:In each case it is Tapas that is effective, but it acts in a different manner according to the thing that has to be done, according to the predetermined process, dynamism, self-deploying of the Infinite.
   ~ Sri Aurobindo, The Life Divine, Exclusive Concentration of Consciousness-Force and the Ignorance,
43:A highest Godward tension liberates the mind through an absolute seeing of knowledge, liberates the heart through an absolute love and delight, liberates the whole existence through an absolute concentration of will towards a greater existence. ~ Sri Aurobindo, Essays on the Gita, The Theory of the Vibhuti,
44:Everything must be given to the Divine within us, to the universal All and to the transcendent Supreme. An absolute concentration of our will, our heart and our thought on that one and manifold Divine, an unreserved self-consecration of our whole being to the Divine alone
   ~ Sri Aurobindo, The Synthesis Of Yoga, 89,
45:Concentration, for our Yoga, means when the consciousness is fixed in a particular state (e.g. peace) or movement (e.g. aspiration, will, coming into contact with the Mother, taking the Mother's name); meditation is when the inner mind is looking at things to get the right knowledge.
   ~ Sri Aurobindo, Letters On Yoga - II, [concentration is:],
46:There is much wisdom in the words of Nietzsche: "He who has a why to live for can bear almost any how." I can see in these words a motto which holds true for any psychotherapy. In the Nazi concentration camps, one could have witnessed that those who knew that there was a task waiting for them to fulfill were most apt to survive. ~ Viktor E Frankl,
47:D.: In the practice of meditation are there any signs of the nature of subjective experience or otherwise, which will indicate the aspirant's progress towards Self-Realisation
M.: The degree of freedom from unwanted thoughts and the degree of concentration on a single thought are the measure to gauge the progress.
~ Sri Ramana Maharshi, Talks, 427,
48:If concentration is made with the brain, sensations of heat and even headache ensue.
Concentration has to be made in the heart, which is cool and refreshing.
Relax and your meditation will be easy.
Keep your mind steady by gently warding off all intruding thoughts, but without strain - soon you will succeed. ~ Sri Ramana Maharshi, Guru Ramana II. XI,
49:From the point of view of action (physical action), it is the will: you must work and build up an unshakable will. From the intellectual point of view, you must work and build up a power of concentration which nothing can shake. And if you have both, concentration and will, you will be a genius and nothing will resist you.
   ~ The Mother, Questions And Answers 1953, [T4],
50:When you give us a subject for meditation, what should we do about it? Keep thinking of it?
   Keep your thought focused upon it in a concentrated way.
   And when no subject is given, is it enough to concentrate on your Presence in the heart-centre? Should we avoid a formulated prayer?

   Yes, concentration on the Presence is enough.
   ~ The Mother, Words Of The Mother II,
51:Meditation here is not reflection or any other kind of discursive thinking. It is pure concentration: training the mind to dwell on an interior focus without wandering, until it becomes absorbed in the object of its contemplation. But absorption does not mean unconsciousness. The outside world may be forgotten, but meditation is a state of intense inner wakefulness. ~ Anonymous, The Upanishads,
52:Man carries within himself perfect power, perfect wisdom, and perfect knowledge, and if he wants to possess them, he must discover them in the depth of his being, by introspection and concentration. These divine qualities are identical at the centre, at the heart of all beings; this implies the essential unity of all, and all the consequences of solidarity and fraternity that follow from it.
   ~ The Mother,
53:Addicts of drunkenness or other habit-forming vices cannot possibly hope to be students of concentration for the simple reason that their real will-power is too close to zero. If they cannot stop their bad habits, which they know perfectly well are harmful for them, where then would they find enough inner strength to overcome their mental apathy and laziness? ~ Mouni Sadhu, Concentration, Obstacles and Aids,
54:There is no harm in concentrating sometimes in the heart and sometimes above the head. But concentration in either place does not mean keeping the attention fixed on a particular spot; you have to take your station of consciousness in either place and concentrate there not on the place, but on the Divine. This can be done with eyes shut or with eyes open, according as it best suits you. [how to concentrate?]
   ~ SATM?,
55: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. An entire consecration of all that we are, think, feel and do will be the result of this persistence.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
56:to become conscious of the psychic :::
The psychic being always has an influence on the thoughts and actions, but one is rarely conscious of it. 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.
   ~ The Mother,
57:Concentration is a gathering together of the consciousness and either centralising at one point or turning on a single object, e.g. the Divine-there can also be a gathered condition throughout the whole being, not at a point. In meditation it is not indispensable to gather like this, one can simply remain with a quiet mind thinking of one subject or observing what comes in the consciousness and dealing with it.
   ~ Sri Aurobindo, Letters On Yoga - II,
58:Sadhana is the practice of Yoga.
Tapasya is the concentration of the will to get the results of sadhana and to conquer the lower nature.
Aradhana is worship of the Divine, love, self-surrender, aspiration to the Divine, calling the name, prayer.
Dhyana is inner concentration of the consciousness, meditation, going inside in Samadhi.
Dhyana, tapasya and aradhana are all parts of sadhana. ~ Sri Aurobindo, Letters On Yoga - II, 215 [sadhana is:],
59:Meditation means thinking on one subject in a concentrated way. In concentration proper there is not a series of thoughts, but the mind is silently fixed on one object, name, idea, place etc. There are other kinds of concentration, e.g. concentrating the whole consciousness in one place, as between the eyebrows, in the heart, etc. One can also concentrate to get rid of thought altogether and remain in a complete silence.
   ~ Sri Aurobindo, Letters On Yoga - II,
60:Our sense by its incapacity has invented darkness. In truth there is nothing but Light, only it is a power of light either above or below our poor human vision's limited range.

For do not imagine that light is created by the Suns. The Suns are only physical concentrations of Light, but the splendour they concentrate for us is self-born and everywhere.

God is everywhere and wherever God is, there is Light. ~ Sri Aurobindo, Essays Divine And Human,
61:... 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.
(3) An aspiration for the Mother's presence in the heart and the control by her of mind, life and action. ~ Sri Aurobindo, Letters On Yoga - II, Combining Work, Meditation and Bhakti,
62:The sadhana of this Yoga does not proceed through any set mental teaching or prescribed forms of meditation, mantras or others, but by aspiration, by a self-concentration inwards or upwards, by self-opening to an Influence, to the Divine Power above us and its workings, to the Divine Presence in the heart, and by the rejection of all that is foreign to these things. It is only by faith, aspiration and surrender that this self-opening can come.
   ~ Sri Aurobindo, Letters On Yoga - II, [T3],
63:way of the Integral Yogin :::
   Nor is the seeker of the integral fulfilment permitted to solve too arbitrarily even the conflict of his own inner members. He has to harmonise deliberate knowledge with unquestioning faith; he must conciliate the gentle soul of love with the formidable need of power; the passivity of the soul that lives content in transcendent calm has to be fused with the activity of the divine helper and the divine warrior. ... An all-inclusive concentration is the difficult achievement towards which he must labour.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 78,
64:As a rule the only mantra used in this sadhana is that of the Mother or of my name and the Mother. 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. ~ Sri Aurobindo, Letters On Yoga - II,
65:That status of knowledge is then the aim of this path and indeed of all paths when pursued to their end, to which intellectual discrimination and conception and all concentration and psychological self-knowledge and all seeking by the heart through love and by the senses through beauty and by the will through power and works and by the soul through peace and joy are only keys, avenues, first approaches and beginnings of the ascent which we have to use and to follow till the wide and infinite levels are attained and the divine doors swing open into the infinite Light.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
66:The Yoga must start with an effort or at least a settled turn towards this total concentration. A constant and unfailing will of consecration of all ourselves to the Supreme is demanded of us, an offering of our whole being and our many-chambered nature to the Eternal who is the All. The effective fullness of our concentration on the one thing needful to the exclusion of all else will be the measure of our self-consecration to the One who is alone desirable. But this exclusiveness will in the end exclude nothing except the falsehood of our way of seeing the world and our will's ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, [T5],
67:It is said that the faculty of concentrated attention is at the source of all successful activity. Indeed the capacity and value of a man can be measured by his capacity of concentrated attention.[2]
   In order to obtain this concentration, it is generally recommended to reduce one's activities, to make a choice and confine oneself to this choice alone, so as not to disperse one's energy and attention. For the normal man, this method is good, sometimes even indispensable. But one can imagine something better.

   [2] Generally it comes through interest and a special attraction for a subject - Mother's note.
   ~ The Mother, Words Of The Mother II, [T4],
68:conditions of the psychic opening :::
For the opening of the psychic being, concentration on the Mother and self-offering to her are the direct way. The growth of Bhakti which you feel is the first sign of the psychic development. A sense of the Mother's presence or force or the remembrance of her supporting and strengthening you is the next sign. Eventually, the soul within begins to be active in aspiration and psychic perception guiding the mind to the right thoughts, the vital to the right movements and feelings, showing and rejecting all that has to be put away and turning the whole being in all its movements to the Divine alone. ~ Sri Aurobindo, Letters On Yoga - III,
69:Einstein was remarkable for his powers of concentration; he could work uninterruptedly for hours and even days on the same problem. Some of the topics that interested him remained on his mind for decades. For relaxation he turned to music and to sailing, but often his work would continue during these moments as well; he usually had a notebook in his pocket so that he could jot down any idea that came to him. Once, after the theory of relativity had been put forth, he confessed to his colleague Wolfgang Pauli, "For the rest of my life I want to reflect on what light is." It is perhaps not entirely an accident that a focus on light is also the first visual act of the newborn child. ~ Howard Gardner,
70:There is no method in this Yoga except to concentrate, preferably in the heart, and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness; one can concentrate also in the head or between the eyebrows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is a beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one's own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother's Power and Presence.
   ~ Sri Aurobindo, Letters On Yoga - II,
71:Magic is the science and art of causing change to occur in conformity with will. The will can only become magically effective when the mind is focused and not interfering with the will The mind must first discipline itself to focus its entire attention on some meaningless phenomenon. If an attempt is made to focus on some form of desire, the effect is short circuited by lust of result. Egotistical identification, fear of failure, and the reciprocal desire not to achieve desire, arising from our dual nature, destroy the result.
   Therefore, when selecting topics for concentration, choose subjects of no spiritual, egotistical, intellectual, emotional, or useful significance - meaningless things.
   ~ Peter J Carroll, Liber Null, Liber MMM, The Magical Trances [15],
72:It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, [305],
73:Therefore there is only one solution: to unite ourselves by aspiration, concentration, interiorisation and identification with the supreme Will. And that is both omnipotence and perfect freedom at the same time. And that is the only omnipotence and the only freedom; everything else is an approximation. You may be on the way, but it is not the entire thing. So if you experience this, you realise that with this supreme freedom and supreme power there is also a total peace and a serenity that never fails.
   Therefore, if you feel something which is not that, a revolt, a disgust, something which you cannot accept, it means that in you there is a part which has not been touched by the transformation, something which has kept the old consciousness, something which is still on the path - that is all.
   ~ The Mother, On Thoughts And Aphorisms,
74:It is to bring back all the scattered threads of consciousness to a single point, a single idea. Those who can attain a perfect attention succeed in everything they undertake; they will always make rapid progress. And this kind of concentration can be developed exactly like the muscles; one may follow different systems, different methods of training. Today we know that the most pitiful weakling, for example, can with discipline become as strong as anyone else. One should not have a will that flickers out like a candle. The will, the concentration must be cultivated; it is a question of method, of regular exercise. If you will, you can. But the thought Whats the use? must not come in to weaken the will. The idea that one is born with a certain character and can do nothing about it is a stupidity.
   ~ The Mother, Questions And Answers 1950-1951,
75:The transformation of our superficial, narrow and fragmentary human way of thinking, seeing, feeling and being into a deep and wide spiritual consciousness and an integrated inner and outer existence and of our ordinary human living into the divine way of life must be its central purpose. The means towards this supreme end is a self-giving of all our nature to the Divine. Everything must be given to the Divine within us, to the universal All and to the transcendent Supreme. An absolute concentration of our will, our heart and our thought on that one and manifold Divine, an unreserved self-consecration of our whole being to the Divine alone - this is the decisive movement, the turning of the ego to That which is infinitely greater than itself, its self-giving and indispensable surrender
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Surrender in Works - The Way of the Gita, 89,
76:The universe and the individual are necessary to each other in their ascent. Always indeed they exist for each other and profit by each other. Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. Universe seeks in infinite extension the divine totality it feels itself to be but cannot entirely realise; for in extension existence drives at a pluralistic sum of itself which can neither be the primal nor the final unit, but only a recurring decimal without end or beginning. Therefore it creates in itself a self-conscious concentration of the All through which it can aspire. In the conscious individual Prakriti turns back to perceive Purusha, World seeks after Self; God having entirely become Nature, Nature seeks to become progressively God. ~ Sri Aurobindo, The Life Divine, Man in the Universe, 50, [T9],
77:Please initiate me into a tangible form of Yoga. I make this assurance that I shall follow your instructions to the very letter and refer to you my doubts and difficulties on the way.

There is no method in this Yoga except to concentrate, preferably in the heart, and call the presence and power of the Mother to take up the being and by the workings of her force transform the consciousness; one can concentrate also in the head or between the eyebrows, but for many this is a too difficult opening. When the mind falls quiet and the concentration becomes strong and the aspiration intense, then there is a beginning of experience. The more the faith, the more rapid the result is likely to be. For the rest one must not depend on one's own efforts only, but succeed in establishing a contact with the Divine and a receptivity to the Mother's Power and Presence. 30 November 1934 ~ Sri Aurobindo, The Mother With Letters On The Mother,
78:an all-inclusive concentration is required for an Integral Yoga :::
   Concentration is indeed the first condition of any Yoga, but it is an all-receiving concentration that is the very nature of the integral Yoga. A separate strong fixing of the thought, of the emotions or of the will on a single idea, object, state, inner movement or principle is no doubt a frequent need here also; but this is only a subsidiary helpful process. A wide massive opening, a harmonised concentration of the whole being in all its parts and through all its powers upon the One who is the All is the larger action of this Yoga without which it cannot achieve its purpose. For it is the consciousness that rests in the One and that acts in the All to which we aspire; it is this that we seek to impose on every element of our being and on every movement of our nature. This wide and concentrated totality is the essential character of the sadhana and its character must determine its practice.
   ~ Sri Aurobindo, The Synthesis Of Yoga,
79:There are two Paths to the Innermost: the Way of the Mystic, which is the way of devotion and meditation, a solitary and subjective path; and the way of the occultist, which is the way of the intellect, of concentration, and of trained will; upon this path the co-operation of fellow workers is required, firstly for the exchange of knowledge, and secondly because ritual magic plays an important part in this work, and for this the assistance of several is needed in most of the greater operations. The mystic derives his knowledge through the direct communion of his higher self with the Higher Powers; to him the wisdom of the occultist is foolishness, for his mind does not work in that way; but, on the other hand, to a more intellectual and extrovert type, the method of the mystic is impossible until long training has enabled him to transcend the planes of form. We must therefore recognize these two distinct types among those who seek the Way of Initiation, and remember that there is a path for each. ~ Dion Fortune, Esoteric Orders and Their Work and The Training and Work of the Initiate,
80:This 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.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Integral Knowledge, Concentration [321],
81:The triple way takes for its chosen instruments the three main powers of the mental soul-life of the human being. Knowledge selects the reason and the mental vision and it makes them by purification, concentration and a certain discipline of a Goddirected seeking its means for the greatest knowledge and the greatest vision of all, God-knowledge and God-vision. Its aim is to see, know and be the Divine. Works, action selects for its instrument the will of the doer of works; it makes life an offering of sacrifice to the Godhead and by purification, concentration and a certain discipline of subjection to the divine Will a means for contact and increasing unity of the soul of man with the divine Master of the universe. Devotion selects the emotional and aesthetic powers of the soul and by turning them all Godward in a perfect purity, intensity, infinite passion of seeking makes them a means of God-possession in one or many relations of unity with the Divine Being. All aim in their own way at a union or unity of the human soul with the supreme Spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Principle of the Integral Yoga, 610 [T3],
82:In Hathayoga the instrument is the body and life. All the power of the body is stilled, collected, purified, heightened, concentrated to its utmost limits or beyond any limits by Asana and other physical processes; the power of the life too is similarly purified, heightened, concentrated by Asana and Pranayama. This concentration of powers is then directed towards that physical centre in which the divine consciousness sits concealed in the human body. The power of Life, Nature-power, coiled up with all its secret forces asleep in the lowest nervous plexus of the earth-being,-for only so much escapes into waking action in our normal operations as is sufficient for the limited uses of human life,-rises awakened through centre after centre and awakens, too, in its ascent and passage the forces of each successive nodus of our being, the nervous life, the heart of emotion and ordinary mentality, the speech, sight, will, the higher knowledge, till through and above the brain it meets with and it becomes one with the divine consciousness.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
83:It is always better to try to concentrate in a centre, the centre of aspiration, one might say, the place where the flame of aspiration burns, to gather in all the energies there, at the solar plexus centre and, if possible, to obtain an attentive silence as though one wanted to listen to something extremely subtle, something that demands a complete attention, a complete concentration and a total silence. And then not to move at all. Not to think, not to stir, and make that movement of opening so as to receive all that can be received, but taking good care not to try to know what is happening while it is happening, for it one wants to understand or even to observe actively, it keeps up a sort of cerebral activity which is unfavourable to the fullness of the receptivity - to be silent, as totally silent as possible, in an attentive concentration, and then be still. If one succeeds in this, then, when everything is over, when one comes out of meditation, some time later - usually not immediately - from within the being something new emerges in the consciousness: a new understanding, a new appreciation of things, a new attitude in life - in short, a new way of being.
   ~ Sri Aurobindo, [where to concentrate?],
84:all is the method of God's workings; all life is Yoga :::
   Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognize in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of the might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and there for right completion in the individual. It is a gathering up and concentration of the movements dispersed and loosely combined in the lower evolution.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Conditions of the Synthesis [47] [T1],
85:For our concentration on the Eternal will be consummated by the mind when we see constantly the Divine in itself and the Divine in ourselves, but also the Divine in all things and beings and happenings. It will be consummated by the heart when all emotion is summed up in the love of the Divine, - of the Divine in itself and for itself, but love too of the Divine in all its beings and powers and personalities and forms in the Universe. It will be consummated by the will when we feel and receive always the divine impulsion and accept that alone as our sole motive force; but this will mean that, having slain to the last rebellious straggler the wandering impulses of the egoistic nature, we have universalised ourselves and can accept with a constant happy acceptance the one divine working in all things. This is the first fundamental siddhi of the integral Yoga.
   It is nothing less that is meant in the end when we speak of the absolute consecration of the individual to the Divine. But this total fullness of consecration can only come by a constant progression when the long and difficult process of transforming desire out of existence is completed in an ungrudging measure. Perfect self-consecration implies perfect self-surrender.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 85-86, [T1],
86:Equally must the sense-mind be stilled and taught to leave the function of thought to the mind that judges and understands. When the understanding in us stands back from the action of the sense-mind and repels its intermiscence, the latter detaches itself from the understanding and can be watched in its separate action. It then reveals itself as a constantly swirling and eddying undercurrent of habitual concepts, associations, perceptions, desires without any real sequence, order or principle of light. It is a constant repetition in a circle unintelligent and unfruitful. Ordinarily the human understanding accepts this undercurrent and tries to reduce it to a partial order and sequence; but by so doing it becomes itself subject to it and partakes of that disorder, restlessness, unintelligent subjection to habit and blind purposeless repetition which makes the ordinary human reason a misleading, limited and even frivolous and futile instrument. There is nothing to be done with this fickle, restless, violent and disturbing factor but to get rid of it whether by detaching it and then reducing it to stillness or by giving a concentration and singleness to the thought by which it will of itself reject this alien and confusing element.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Purified Understanding,
87:In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
88:It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -in either of them or, if we are capable, in both together,- and use that as our leverage to lift the nature wholly towards the Divine. 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 souls realisation of the one Divine. There must be a flaming concentration of the heart on 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.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, Self-Consecration, 80 [where to concentrate?],
89:challenge for the Integral Yogin :::
   Nor is the seeker of the integral fulfilment permitted to solve too arbitrarily even the conflict of his own inner members. He has to harmonise deliberate knowledge with unquestioning faith; he must conciliate the gentle soul of love with the formidable need of power; the passivity of the soul that lives content in transcendent calm has to be fused with the activity of the divine helper and the divine warrior. To him as to all seekers of the spirit there are offered for solution the oppositions of the reason, the clinging hold of the senses, the perturbations of the heart, the ambush of the desires, the clog of the physical body; but he has to deal in another fashion with their mutual and internal conflicts and their hindrance to his aim, for he must arrive at an infinitely more difficult perfection in the handling of all this rebel matter. Accepting them as instruments for the divine realisation and manifestation, he has to convert their jangling discords, to enlighten their thick darknesses, to transfigure them separately and all together, harmonising them in themselves and with each other, -- integrally, omitting no grain or strand or vibration, leaving no iota of imperfection anywhere. All exclusive concentration, or even a succession of concentrations of that kind, can be in his complex work only a temporary convenience; it has to be abandoned as soon as its utility is over. An all-inclusive concentration is the difficult achievement towards which he must labour.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 78, [T9],
90:the powers of concentration :::
   By concentration on anything whatsoever we are able to know that thing, to make it deliver up its concealed secrets; we must use this power to know not things, but the one Thing-in-itself. By concentration again the whole will can be gathered up for the acquisition of that which is still ungrasped, still beyond us; this power, if it is sufficiently trained, sufficiently single-minded, sufficiently sincere, sure of itself, faithful to itself alone, absolute in faith, we can use for the acquisition of any object whatsoever; but we ought to use it not for the acquisition of the many objects which the world offers to us, but to grasp spiritually that one object worthy of pursuit which is also the one subject worthy of knowledge. By concentration of our whole being on one status of itself, we can become whatever we choose; we can become, for instance, even if we were before a mass of weaknesses and fear, a mass instead of strength and courage, or we can become all a great purity, holiness and peace or a single universal soul of Love; but we ought, it is said, to use this power to become not even these things, high as they may be in comparison with what we now are, but rather to become that which is above all things and free from all action and attributes, the pure and absolute Being. All else, all other concentration can only be valuable for preparation, for previous steps, for a gradual training of the dissolute and self-dissipating thought, will and being towards their grand and unique object.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Concentration, [318],
91:Concentrating the Attention:
   Whatever you may want to do in life, one thing is absolutely indispensable and at the basis of everything, the capacity of concentrating the attention. If you are able to gather together the rays of attention and consciousness on one point and can maintain the concentration with a presistent will, nothing can resist it - whatever it may be, from the most material physical development to the highest spiritual one. But this discipline must be followed in a constant and, it may be said, imperturbable way; not that you should always be concentrated on the same thing - thats not what I mean, I mean learning to concentrate. And materially, for studies, sports, all physical or mental development, it is absolutely indispensble. And the value of an individual is proportionate to the value of his attention. 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. There is nothing in the human or even in the superhuman field, to which the power of concentration is not the key. You can be the best athlete, you can be the best student, you can be an artistic, literary or scientific genius, you can be the greatest saint with that faculty. And everyone has in himself a tiny little beginning of it - it is given to everybody, but people do not cultivate it.
   ~ The Mother, Questions And Answers 1957-1958,
92:37 - Some say Krishna never lived, he is a myth. They mean on earth; for if Brindavan existed nowhere, the Bhagavat (6) could not have been written. - Sri Aurobindo

Does Brindavan exist anywhere else than on earth?

The whole earth and everything it contains is a kind of concentration, a condensation of something which exists in other worlds invisible to the material eye. Each thing manifested here has its principle, idea or essence somewhere in the subtler regions. This is an indispensable condition for the manifestation. And the importance of the manifestation will always depend on the origin of the thing manifested.

In the world of the gods there is an ideal and harmonious Brindavan of which the earthly Brindavan is but a deformation and a caricature.

Those who are developed inwardly, either in their senses or in their minds, perceive these realities which are invisible (to the ordinary man) and receive their inspiration from them.

So the writer or writers of the Bhagavat were certainly in contact with a whole inner world that is well and truly real and existent, where they saw and experienced everything they have described or revealed.

Whether Krishna existed or not in a human form, living on earth, is only of very secondary importance (except perhaps from an exclusively historical point of view), for Krishna is a real, living and active being; and his influence has been one of the great factors in the progress and transformation of the earth.
8 June 1960

(6 The story of Krishna, as related in the Bhagavat Purana.) ~ The Mother, On Thoughts And Aphorisms, volume-10, page no.60-61),
93:the second aid, the need for effort and aspiration, utsaha :::
   The development of the experience in its rapidity, its amplitude, the intensity and power of its results, depends primarily, in the beginning of the path and long after, on the aspiration and personal effort of the sadhaka. The process of Yoga is a turning of the human soul from the egoistic state of consciousness absorbed in the outward appearances and attractions of things to a higher state in which the Transcendent and Universal can pour itself into the individiual mould and transform it. The first determining element in the siddhi is, therefore, the intensity of the turning, the force which directs the soul inward. The power of aspiration of the heart, the force of the will, the concentration of the mind, the perseverance and determination of the applied energy are the measure of that intensity. The ideal sadhaka should be able to say in the Biblical phrase, 'My zeal for the Lord has eaten me up.' It is this zeal for the Lord, -utsaha, the zeal of the whole nature for its divine results, vyakulata, the heart's eagerness for the attainment of the Divine, - that devours the ego and breaks up the petty limitations ...
   So long as the contact with the Divine is not in some considerable degree established, so long as there is not some measure of sustained identity, sayujya, the element of personal effort must normally predominate. But in proportion as this contact establishes itself, the sadhaka must become conscious that a force other than his own, a force transcending his egoistic endeavour and capacity, is at work in him and to this Power he learns progressively to submit himself and delivers up to it the charge of his Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Four Aids,
94:One can concentrate in any of the three centres which is easiest to the sadhak or gives most result. The power of the concentration in the heart-centre is to open that centre and by the power of aspiration, love, bhakti, surrender remove the veil which covers and conceals the soul and bring forward the soul or psychic being to govern the mind, life and body and turn and open them all-fully-to the Divine, removing all that is opposed to that turning and opening.
   This is what is called in this Yoga the psychic transformation. The power of concentration above the head is to bring peace, silence, liberation from the body sense, the identification with mind and life and open the way for the lower (mental vital-physical) consciousness to rise up to meet the higher Consciousness above and for the powers of the higher (spiritual or divine) Consciousness to descend into mind, life and body. This is what is called in this Yoga the spiritual transformation. If one begins with this movement, then the Power from above has in its descent to open all the centres (including the lowest centre) and to bring out the psychic being; for until that is done there is likely to be much difficulty and struggle of the lower consciousness obstructing, mixing with or even refusing the Divine Action from above. If the psychic being is once active this struggle and these difficulties can be greatly minimised. The power of concentration in the eyebrows is to open the centre there, liberate the inner mind and vision and the inner or Yogic consciousness and its experiences and powers. From here also one can open upwards and act also in the lower centres; but the danger of this process is that one may get shut up in one's mental spiritual formations and not come out of them into the free and integral spiritual experience and knowledge and integral change of the being and nature.
   ~ Sri Aurobindo, Letters On Yoga - II, [where to concentrate?],
95:mastering the lower self and leverage for the march towards the Divine :::
   In proportion as he can thus master and enlighten his lower self, he is man and no longer an animal. When he can begin to replace desire altogether by a still greater enlightened thought and sight and will in touch with the Infinite, consciously subject to a diviner will than his own, linked to a more universal and transcendent knowledge, he has commenced the ascent towards tile superman; he is on his upward march towards the Divine.
   It is, then, in the highest mind of thought and light and will or it is in the inner heart of deepest feeling and emotion that we must first centre our consciousness, -- in either of them or, if we are capable, in both together, -- and use that as our leverage to lift the nature wholly towards the Divine. 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 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.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 80-81,
96:What is the most useful idea to spread and what is the best example to set?

The question can be considered in two ways, a very general one applicable to the whole earth, and another specific one which concerns our present social environment.

From the general point of view, it seems to me that the most useful idea to spread is twofold:

1) Man carries within himself perfect power, perfect wisdom and perfect knowledge, and if he wants to possess them, he must discover them in the depth of his being, by introspection and concentration.

2) These divine qualities are identical at the centre, at the heart of all beings; this implies the essential unity of all, and all the consequences of solidarity and fraternity that follow from it.

The best example to give would be the unalloyed serenity and immutably peaceful happiness which belong to one who knows how to live integrally this thought of the One God in all.

From the point of view of our present environment, here is the idea which, it seems to me, it is most useful to spread:

True progressive evolution, an evolution which can lead man to his rightful happiness, does not lie in any external means, material improvement or social change. Only a deep and inner process of individual self-perfection can make for real progress and completely transform the present state of things, and change suffering and misery into a serene and lasting contentment.

Consequently, the best example is one that shows the first stage of individual self-perfection which makes possible all the rest, the first victory to be won over the egoistic personality: disinterestedness.

At a time when all rush upon money as the means to sat- isfy their innumerable cravings, one who remains indifferent to wealth and acts, not for the sake of gain, but solely to follow a disinterested ideal, is probably setting the example which is most useful at present.
~ The Mother, Words Of Long Ago, Volume-2, 22-06-1912, page no.66-67,
97:It must also be kept in mind that the supramental change is difficult, distant, an ultimate stage; it must be regarded as the end of a far-off vista; it cannot be and must not be turned into a first aim, a constantly envisaged goal or an immediate objective. For it can only come into the view of possibility after much arduous self-conquest and self-exceeding, at the end of many long and trying stages of a difficult self-evolution of the nature. One must first acquire an inner Yogic consciousness and replace by it our ordinary view of things, natural movements, motives of life; one must revolutionise the whole present build of our being. Next, we have to go still deeper, discover our veiled psychic entity and in its light and under its government psychicise our inner and outer parts, turn mind-nature, life-nature, body-nature and all our mental, vital, physical action and states and movements into a conscious instrumentation of the soul. Afterwards or concurrently we have to spiritualise the being in its entirety by a descent of a divine Light, Force, Purity, Knowledge, freedom and wideness. It is necessary to break down the limits of the personal mind, life and physicality, dissolve the ego, enter into the cosmic consciousness, realise the self, acquire a spiritualised and universalised mind and heart, life-force, physical consciousness. Then only the passage into the supramental consciousness begins to become possible, and even then there is a difficult ascent to make each stage of which is a separate arduous achievement. Yoga is a rapid and concentrated conscious evolution of the being, but however rapid, even though it may effect in a single life what in an instrumental Nature might take centuries and millenniums or many hundreds of lives, still all evolution must move by stages; even the greatest rapidity and concentration of the movement cannot swallow up all the stages or reverse natural process and bring the end near to the beginning.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Supermind and the Yoga of Works, 281,
98:The capacity for visions, when it is sincere and spontaneous, can put you in touch with events which you are not capable of knowing in your outer consciousness.... There is a very interesting fact, it is that somewhere in the terrestrial mind, somewhere in the terrestrial vital, somewhere in the subtle physical, one can find an exact, perfect, automatic recording of everything that happens. It is the most formidable memory one could imagine, which misses nothing, forgets nothing, records all. And if you are able to enter into it, you can go backward, you can go forward, and in all directions, and you will have the "memory" of all things - not only of things of the past, but of things to come. For everything is recorded there.

   In the mental world, for instance, there is a domain of the physical mind which is related to physical things and keeps the memory of physical happenings upon earth. It is as though you were entering into innumerable vaults, one following another indefinitely, and these vaults are filled with small pigeon-holes, one above another, one above another, with tiny doors. Then if you want to know something and if you are conscious, you look, and you see something like a small point - a shining point; you find that this is what you wish to know and you have only to concentrate there and it opens; and when it opens, there is a sort of an unrolling of something like extremely subtle manuscripts, but if your concentration is sufficiently strong you begin to read as though from a book. And you have the whole story in all its details. There are thousands of these little holes, you know; when you go for a walk there, it is as though you were walking in infinity. And in this way you can find the exact facts about whatever you want to know. But I must tell you that what you find is never what has been reported in history - histories are always planned out; I have never come across a single "historical" fact which is like history.
   ~ The Mother, Questions And Answers 1950-1951, 109 [T7],
99:... The first opening is effected by a concentration in the heart, a call to the Divine to manifest within us and through the psychic to take up and lead the whole nature. Aspiration, prayer, bhakti, love, surrender are the main supports of this part of the sadhana - accompanied by a rejection of all that stands in the way of what we aspire for. The second opening is effected by a concentration of the consciousness in the head (afterwards, above it) and an aspiration and call and a sustained will for the descent of the divine Peace, Power, Light, Knowledge, Ananda into the being - the Peace first or the Peace and Force together. Some indeed receive Light first or Ananda first or some sudden pouring down of knowledge. With some there is first an opening which reveals to them a vast infinite Silence, Force, Light or Bliss above them and afterwards either they ascend to that or these things begin to descend into the lower nature. With others there is either the descent, first into the head, then down to the heart level, then to the navel and below and through the whole body, or else an inexplicable opening - without any sense of descent - of peace, light, wideness or power or else a horizontal opening into the cosmic consciousness or, in a suddenly widened mind, an outburst of knowledge. Whatever comes has to be welcomed - for there is no absolute rule for all, - but if the peace has not come first, care must be taken not to swell oneself in exultation or lose the balance. The capital movement however is when the Divine Force or Shakti, the power of the Mother comes down and takes hold, for then the organisation of the consciousness begins and the larger foundation of the Yoga.

   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. ... ~ Sri Aurobindo, The Mother With Letters On The Mother,
100:The way of integral knowledge supposes that we are intended to arrive at an integral self-fulfilment and the only thing that is to be eliminated is our own unconsciousness, the Ignorance and the results of the Ignorance. Eliminate the falsity of the being which figures as the ego; then our true being can manifest in us. Eliminate the falsity of the life which figures as mere vital craving and the mechanical round of our corporeal existence; our true life in the power of the Godhead and the joy of the Infinite will appear. Eliminate the falsity of the senses with their subjection to material shows and to dual sensations; there is a greater sense in us that can open through these to the Divine in things and divinely reply to it. Eliminate the falsity of the heart with its turbid passions and desires and its dual emotions; a deeper heart in us can open with its divine love for all creatures and its infinite passion and yearning for the responses of the Infinite. Eliminate the falsity of the thought with its imperfect mental constructions, its arrogant assertions and denials, its limited and exclusive concentrations; a greater faculty of knowledge is behind that can open to the true Truth of God and the soul and Nature and the universe. An integral self-fulfilment, - an absolute, a culmination for the experiences of the heart, for its instinct of love, joy, devotion and worship; an absolute, a culmination for the senses, for their pursuit of divine beauty and good and delight in the forms of things; an absolute, a culmination for the life, for its pursuit of works, of divine power, mastery and perfection; an absolute, a culmination beyond its own limits for the thought, for its hunger after truth and light and divine wisdom and knowledge. Not something quite other than themselves from which they are all cast away is the end of these things in our nature, but something supreme in which they at once transcend themselves and find their own absolutes and infinitudes, their harmonies beyond measure.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Object of Knowledge,
101:outward appearances..." I did not quite understand "the egoistic state of consciousness absorbed in the outward People are occupied with outward things. That means that the consciousness is turned towards external things - that is, all the things of life which one sees, knows, does - instead of being turned inwards in order to find the deeper truth, the divine Presence. This is the first movement. You are busy with all that you do, with the people around you, the things you use; and then with life: sleeping, eating, talking, working a little, having a little fun also; and then beginning over again: sleeping, eating, etc., etc., and then it begins again. And then what this one has said, what that one has done, what one ought to do, the lesson one ought to learn, the exercise one ought to prepare; and then again whether one is keeping well, whether one is feeling fit, etc.

   This is what one usually thinks about.

   So the first movement - and it is not so easy - is to make all that pass to the background, and let one thing come inside and in front of the consciousness as the important thing: the discovery of the very purpose of existence and life, to learn what one is, why one lives, and what there is behind all this. This is the first step: to be interested more in the cause and goal than in the manifestation. That is, 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.

   Many people who are here forget one thing. They want to begin by the end. They think that they are ready to express in their life what they call the supramental Force or Consciousness, and they want to infuse this in their actions, their movements, their daily life. But the trouble is that they don't at all know what the supramental Force or Consciousness is and that first of all it is necessary to take the reverse path, the way of interiorisation and of withdrawal from life, in order to find within oneself this Truth which has to be expressed.

   For as long as one has not found it, there is nothing to ~ The Mother,
102:the ways of the Bhakta and man of Knowledge :::
   In the ordinary paths of Yoga the method used for dealing with these conflicting materials is direct and simple. One or another of the principal psychological forces in us is selected as our single means for attaining to the Divine; the rest is quieted into inertia or left to starve in its smallness. The Bhakta, seizing on the emotional forces of the being, the intense activities of the heart, abides concentrated in the love of God, gathered up as into a single one-pointed tongue of fire; he is indifferent to the activities of thought, throws behind him the importunities of the reason, cares nothing for the mind's thirst for knowledge. All the knowledge he needs is his faith and the inspirations that well up from a heart in communion with the Divine. He has no use for any will to works that is not turned to the direct worship of the Beloved or the service of the temple. The man of Knowledge, self-confined by a deliberate choice to the force and activities of discriminative thought, finds release in the mind's inward-drawn endeavour. He concentrates on the idea of the self, succeeds by a subtle inner discernment in distinguishing its silent presence amid the veiling activities of Nature, and through the perceptive idea arrives at the concrete spiritual experience. He is indifferent to the play of the emotions, deaf to the hunger-call of passion, closed to the activities of Life, -- the more blessed he, the sooner they fall away from him and leave him free, still and mute, the eternal non-doer. The body is his stumbling-block, the vital functions are his enemies; if their demands can be reduced to a minimum, that is his great good fortune. The endless difficulties that arise from the environing world are dismissed by erecting firmly against them a defence of outer physical and inner spiritual solitude; safe behind a wall of inner silence, he remains impassive and untouched by the world and by others. To be alone with oneself or alone with the Divine, to walk apart with God and his devotees, to entrench oneself in the single self-ward endeavour of the mind or Godward passion of the heart is the trend of these Yogas. The problem is solved by the excision of all but the one central difficulty which pursues the only chosen motive-force; into the midst of the dividing calls of our nature the principle of an exclusive concentration comes sovereignly to our rescue.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration. 76-77,
103:Who could have thought that this tanned young man with gentle, dreamy eyes, long wavy hair parted in the middle and falling to the neck, clad in a common coarse Ahmedabad dhoti, a close-fitting Indian jacket, and old-fashioned slippers with upturned toes, and whose face was slightly marked with smallpox, was no other than Mister Aurobindo Ghose, living treasure of French, Latin and Greek?" Actually, Sri Aurobindo was not yet through with books; the Western momentum was still there; he devoured books ordered from Bombay and Calcutta by the case. "Aurobindo would sit at his desk," his Bengali teacher continues, "and read by the light of an oil lamp till one in the morning, oblivious of the intolerable mosquito bites. I would see him seated there in the same posture for hours on end, his eyes fixed on his book, like a yogi lost in the contemplation of the Divine, unaware of all that went on around him. Even if the house had caught fire, it would not have broken this concentration." He read English, Russian, German, and French novels, but also, in ever larger numbers, the sacred books of India, the Upanishads, the Bhagavad Gita, the Ramayana, although he had never been in a temple except as an observer. "Once, having returned from the College," one of his friends recalls, "Sri Aurobindo sat down, picked up a book at random and started to read, while Z and some friends began a noisy game of chess. After half an hour, he put the book down and took a cup of tea. We had already seen him do this many times and were waiting eagerly for a chance to verify whether he read the books from cover to cover or only scanned a few pages here and there. Soon the test began. Z opened the book, read a line aloud and asked Sri Aurobindo to recite what followed. Sri Aurobindo concentrated for a moment, and then repeated the entire page without a single mistake. If he could read a hundred pages in half an hour, no wonder he could go through a case of books in such an incredibly short time." But Sri Aurobindo did not stop at the translations of the sacred texts; he began to study Sanskrit, which, typically, he learned by himself. When a subject was known to be difficult or impossible, he would refuse to take anyone's word for it, whether he were a grammarian, pandit, or clergyman, and would insist upon trying it himself. The method seemed to have some merit, for not only did he learn Sanskrit, but a few years later he discovered the lost meaning of the Veda. ~ Satprem, Sri Aurobindo Or The Adventure of Consciousness,
104:There is also the consecration of the thoughts to the Divine. In its inception this is the attempt to fix the mind on the object of adoration, -for naturally the restless human mind is occupied with other objects and, even when it is directed upwards, constantly drawn away by the world, -- so that in the end it habitually thinks of him and all else is only secondary and thought of only in relation to him. This is done often with the aid of a physical image or, more intimately and characteristically, of a Mantra or a divine name through which the divine being is realised. There are supposed by those who systematise, to be three stages of the seeking through the devotion of the mind, first, the constant hearing of the divine name, qualities and all that has been attached to them, secondly, the constant thinking on them or on the divine being or personality, thirdly, the settling and fixing of the mind on the object; and by this comes the full realisation. And by these, too, there comes when the accompanying feeling or the concentration is very intense, the Samadhi, the ecstatic trance in which the consciousness passes away from outer objects. But all this is really incidental; the one thing essential is the intense devotion of the thought in the mind to the object of adoration. Although it seems akin to the contemplation of the way of knowledge, it differs from that in its spirit. It is in its real nature not a still, but an ecstatic contemplation; it seeks not to pass into the being of the Divine, but to bring the Divine into ourselves and to lose ourselves in the deep ecstasy of his presence or of his possession; and its bliss is not the peace of unity, but the ecstasy of union. Here, too, there may be the separative self-consecration, which ends in the giving up of all other thought of life for the possession of this ecstasy, eternal afterwards in planes beyond, or the comprehensive consecration in which all the thoughts are full of the Divine and even in the occupations of life every thought remembers him. As in the other Yogas, so in this, one comes to see the Divine everywhere and in all and to pour out the realisation of the Divine in all ones inner activities and outward actions. But all is supported here by the primary force of the emotional union: for it is by love that the entire self-consecration and the entire possession is accomplished, and thought and action become shapes and figures of the divine love which possesses the spirit and its members.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Way of Devotion [T2],
105:What is the difference between meditation and concentration?
   Meditation is a purely mental activity, it interests only the mental being. One can concentrate while meditating but this is a mental concentration; one can get a silence but it is a purely mental silence, and the other parts of the being are kept immobile and inactive so as not to disturb the meditation. You may pass twenty hours of the day in meditation and for the remaining four hours you will be an altogether ordinary man because only the mind has been occupied-the rest of the being, the vital and the physical, is kept under pressure so that it may not disturb. In meditation nothing is directly done for the other parts of the being.
   Certainly this indirect action can have an effect, but... I have known in my life people whose capacity for meditation was remarkable but who, when not in meditation, were quite ordinary men, even at times ill-natured people, who would become furious if their meditation was disturbed. For they had learnt to master only their mind, not the rest of their being.
   Concentration is a more active state. You may concentrate mentally, you may concentrate vitally, psychically, physically, and you may concentrate integrally. Concentration or the capacity to gather oneself at one point is more difficult than meditation. You may gather together one portion of your being or consciousness or you may gather together the whole of your consciousness or even fragments of it, that is, the concentration may be partial, total or integral, and in each case the result will be different.
   If you have the capacity to concentrate, your meditation will be more interesting and easieR But one can meditate without concentrating. Many follow a chain of ideas in their meditation - it is meditation, not concentration.
   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?
   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. ~ The Mother,
106:The preliminary movement of Rajayoga is careful self-discipline by which good habits of mind are substituted for the lawless movements that indulge the lower nervous being. By the practice of truth, by renunciation of all forms of egoistic seeking, by abstention from injury to others, by purity, by constant meditation and inclination to the divine Purusha who is the true lord of the mental kingdom, a pure, clear state of mind and heart is established.
   This is the first step only. Afterwards, the ordinary activities of the mind and sense must be entirely quieted in order that the soul may be free to ascend to higher states of consciousness and acquire the foundation for a perfect freedom and self-mastery. But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pranayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kundalini, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through concentration of mental force by the successive stages which lead to the utmost inner concentration or ingathered state of the consciousness which is called Samadhi.
   By Samadhi, in which the mind acquires the capacity of withdrawing from its limited waking activities into freer and higher states of consciousness, Rajayoga serves a double purpose. It compasses a pure mental action liberated from the confusions of the outer consciousness and passes thence to the higher supra-mental planes on which the individual soul enters into its true spiritual existence. But also it acquires the capacity of that free and concentrated energising of consciousness on its object which our philosophy asserts as the primary cosmic energy and the method of divine action upon the world. By this capacity the Yogin, already possessed of the highest supracosmic knowledge and experience in the state of trance, is able in the waking state to acquire directly whatever knowledge and exercise whatever mastery may be useful or necessary to his activities in the objective world.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems of Yoga, 36,
107:the process of unification, the perfecting our one's instrumental being, the help one needs to reach the goal :::
If we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavor.
   As you pursue this labor of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection. ... It is therefore of capital importance to become conscious of its presence in us [the psychic being], to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it.
   In various times and places many methods have been prescribed for attaining this perfection and ultimately achieving this identification. Some methods are psychological, some religious, some even mechanical. In reality, everyone has to find the one which suits him best, and if one has an ardent and steadfast aspiration, a persistent and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is absolutely indispensable: the will to discover and to realize. This discovery and realization should be the primary preoccupation of our being, the pearl of great price which we must acquire at any cost. Whatever you do, whatever your occupations and activities, the will to find the truth of your being and to unite with it must be always living and present behind all that you do, all that you feel, all that you think.
   ~ The Mother, On Education, [T1],
108:Concentration is a gathering together of the consciousness and either centralising at one point or turning on a single object, e.g., the Divine; there can be also be a gathered condition throughout the whole being, not at a point. In meditation it is not indispensable to gather like this, one can simply remain with a quiet mind thinking of one subject or observing what comes in the consciousness and dealing with it. ... Of this true consciousness other than the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The concentration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psychic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it and all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the consciousness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. To concentrate in the heart centre with the offering of oneself to the Divine and the aspiration for this inward opening and for the Presence in the heart is the first way and, if it can be done, the natural beginning; for its result once obtained makes the spiritual path far more easy and safe than if one begins the other ways.
   That other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge. But once concentrated here one must open the silent mental consciousness upward and in the end it rises beyond the lid which has so long kept it tied in the body and finds a centre above the head where it is liberated into the Infinite. There it begins to come into contact with the universal Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and Divine above is the second way of concentration. It is important, however, to remember that the concentration of the consciousness in the head in only a preparation for its rising to the centre above; otherwise, one may get shut up in one's own mind and its experiences or at best attain only to a reflection of the Truth above instead of rising into the spiritual transcendence to live there. For some the mental concentration is easier, for some the concentration in the heart centre; some are capable of doing both alternatively - but to begin with the heart centre, if one can do it, is the most desirable.
   ~ Sri Aurobindo, Letters On Yoga - II,
109:3. Conditions internal and external that are most essential for meditation. There are no essential external conditions, but solitude and seculsion at the time of meditation as well as stillness of the body are helpful, sometimes almost necessary to the beginning. But one should not be bound by external conditions. Once the habit of meditation is formed, it should be made possible to do it in all circumstances, lying, sitting, walking, alone, in company, in silence or in the midst of noise etc.
   The first internal condition necessary is concentration of the will against the obstacles to meditation, i.e. wandering of the mind, forgetfulness, sleep, physical and nervous impatience and restlessness etc. If the difficulty in meditation is that thoughts of all kinds come in, that is not due to hostile forces but to the ordinary nature of the human mind. All sadhaks have this difficulty and with many it lasts for a very long time. There are several was of getting rid of it. One of them is to look at the thoughts and observe what is the nature of the human mind as they show it but not to give any sanction and to let them run down till they come to a standstill - this is a way recommended by Vivekananda in his Rajayoga. Another is to look at the thoughts as not one's own, to stand back as the witness Purusha and refuse the sanction - the thoughts are regarded as things coming from outside, from Prakriti, and they must be felt as if they were passers-by crossing the mind-space with whom one has no connection and in whom one takes no interest. In this way it usually happens that after the time the mind divides into two, a part which is the mental witness watching and perfectly undisturbed and quiet and a part in which the thoughts cross or wander. Afterwards one can proceed to silence or quiet the Prakriti part also. There is a third, an active method by which one looks to see where the thoughts come from and finds they come not from oneself, but from outside the head as it were; if one can detect them coming, then, before enter, they have to be thrown away altogether. This is perhaps the most difficult way and not all can do it, but if it can be done it is the shortest and most powerful road to silence. It is not easy to get into the Silence. That is only possible by throwing out all mental-vital activities. It is easier to let the Silence descend into you, i.e., to open yourself and let it descend. The way to do this and the way to call down the higher powers is the same. It is to remain quiet at the time of efforts to pull down the Power or the Silence but keeping only a silent will and aspiration for them. If the mind is active one has to learn to look at it, drawn back and not giving sanction from within, until its habitual or mechanical activities begin to fall quiet for want of support from within. if it is too persistent, a steady rejection without strain or struggle is the one thing to be done.
   ~ Sri Aurobindo, Autobiographical Notes,
110:An integral Yoga includes as a vital and indispensable element in its total and ultimate aim the conversion of the whole being into a higher spiritual consciousness and a larger divine existence. Our parts of will and action, our parts of knowledge, our thinking being, our emotional being, our being of life, all our self and nature must seek the Divine, enter into the Infinite, unite with the Eternal. But mans present nature is limited, divided, unequal, -- it is easiest for him to concentrate in the strongest part of his being and follow a definite line of progress proper to his nature: only rare individuals have the strength to take a large immediate plunge straight into the sea of the Divine Infinity. Some therefore must choose as a starting-point a concentration in thought or contemplation or the minds one-pointedness to find the eternal reality of the Self in them; others can more easily withdraw into the heart to meet there the Divine, the Eternal: yet others are predominantly dynamic and active; for these it is best to centre themselves in the will and enlarge their being through works. United with the Self and source of all by their surrender of their will into its infinity, guided in their works by the secret Divinity within or surrendered to the Lord of the cosmic action as the master and mover of all their energies of thought, feeling, act, becoming by this enlargement of being selfless and universal, they can reach by works some first fullness of a spiritual status. But the path, whatever its point of starting, must debouch into a vaster dominion; it must proceed in the end through a totality of integrated knowledge, emotion, will of dynamic action, perfection of the being and the entire nature. In the supramental consciousness, on the level of the supramental existence this integration becomes consummate; there knowledge, will, emotion, the perfection of the self and the dynamic nature rise each to its absolute of itself and all to their perfect harmony and fusion with each other, to a divine integrality, a divine perfection. For the supermind is a Truth-Consciousness in which the Divine Reality, fully manifested, no longer works with the instrumentation of the Ignorance; a truth of status of being which is absolute becomes dynamic in a truth of energy and activity of the being which is self-existent and perfect. Every movement there is a movement of the self-aware truth of Divine Being and every part is in entire harmony with the whole. Even the most limited and finite action is in the Truth-Consciousness a movement of the Eternal and Infinite and partakes of the inherent absoluteness and perfection of the Eternal and Infinite. An ascent into the supramental Truth not only raises our spiritual and essential consciousness to that height but brings about a descent of this Light and Truth into all our being and all our parts of nature. All then becomes part of the Divine Truth, an element and means of the supreme union and oneness; this ascent and descent must be therefore an ultimate aim of this Yoga.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Divine Works, The Supermind and the Yoga of Works [279-280],
111:Talk 26

...

D.: Taking the first part first, how is the mind to be eliminated or relative consciousness transcended?

M.: The mind is by nature restless. Begin liberating it from its restlessness; give it peace; make it free from distractions; train it to look inward; make this a habit. This is done by ignoring the external world and removing the obstacles to peace of mind.

D.: How is restlessness removed from the mind?

M.: External contacts - contacts with objects other than itself - make the mind restless. Loss of interest in non-Self, (vairagya) is the first step. Then the habits of introspection and concentration follow. They are characterised by control of external senses, internal faculties, etc. (sama, dama, etc.) ending in samadhi (undistracted mind).

Talk 27.

D.: How are they practised?

M.: An examination of the ephemeral nature of external phenomena leads to vairagya. Hence enquiry (vichara) is the first and foremost step to be taken. When vichara continues automatically, it results in a contempt for wealth, fame, ease, pleasure, etc. The 'I' thought becomes clearer for inspection. The source of 'I' is the Heart - the final goal. If, however, the aspirant is not temperamentally suited to Vichara Marga (to the introspective analytical method), he must develop bhakti (devotion) to an ideal - may be God, Guru, humanity in general, ethical laws, or even the idea of beauty. When one of these takes possession of the individual, other attachments grow weaker, i.e., dispassion (vairagya) develops. Attachment for the ideal simultaneously grows and finally holds the field. Thus ekagrata (concentration) grows simultaneously and imperceptibly - with or without visions and direct aids.

In the absence of enquiry and devotion, the natural sedative pranayama (breath regulation) may be tried. This is known as Yoga Marga. If life is imperilled the whole interest centres round the one point, the saving of life. If the breath is held the mind cannot afford to (and does not) jump at its pets - external objects. Thus there is rest for the mind so long as the breath is held. All attention being turned on breath or its regulation, other interests are lost. Again, passions are attended with irregular breathing, whereas calm and happiness are attended with slow and regular breathing. Paroxysm of joy is in fact as painful as one of pain, and both are accompanied by ruffled breaths. Real peace is happiness. Pleasures do not form happiness. The mind improves by practice and becomes finer just as the razor's edge is sharpened by stropping. The mind is then better able to tackle internal or external problems. If an aspirant be unsuited temperamentally for the first two methods and circumstantially (on account of age) for the third method, he must try the Karma Marga (doing good deeds, for example, social service). His nobler instincts become more evident and he derives impersonal pleasure. His smaller self is less assertive and has a chance of expanding its good side. The man becomes duly equipped for one of the three aforesaid paths. His intuition may also develop directly by this single method. ~ Sri Ramana Maharshi, Talks with Sri Ramana Maharshi, Sri Ramanasramam,
112:[desire and its divine form:]
   Into all our endeavour upward the lower element of desire will at first naturally enter. For what the enlightened will sees as the thing to be done and pursues as the crown to be conquered, what the heart embraces as the one thing delightful, that in us which feels itself limited and opposed and, because it is limited, craves and struggles, will seek with the troubled passion of an egoistic desire. This craving life-force or desire-soul in us has to be accepted at first, but only in order that it may be transformed. Even from the very beginning it has to be taught to renounce all other desires and concentrate itself on the passion for the Divine. This capital point gained, it has to be aught to desire, not for its own separate sake, but for God in the world and for the Divine in ourselves; it has to fix itself upon no personal spiritual gain, though of all possible spiritual gains we are sure, but on the great work to be done in us and others, on the high coming manifestation which is to be the glorious fulfilment of the Divine in the world, on the Truth that has to be sought and lived and enthroned for eveR But last, most difficult for it, more difficult than to seek with the right object, it has to be taught to seek in the right manner; for it must learn to desire, not in its own egoistic way, but in the way of the Divine. It must insist no longer, as the strong separative will always insists, on its own manner of fulfilment, its own dream of possession, its own idea of the right and the desirable; it must yearn to fulfil a larger and greater Will and consent to wait upon a less interested and ignorant guidance. Thus trained, Desire, that great unquiet harasser and troubler of man and cause of every kind of stumbling, will become fit to be transformed into its divine counterpart. For desire and passion too have their divine forms; there is a pure ecstasy of the soul's seeking beyond all craving and grief, there is a Will of Ananda that sits glorified in the possession of the supreme beatitudes.
   When once the object of concentration has possessed and is possessed by the three master instruments, the thought, the heart and the will,-a consummation fully possible only when the desire-soul in us has submitted to the Divine Law,-the perfection of mind and life and body can be effectively fulfilled in our transmuted nature. This will be done, not for the personal satisfaction of the ego, but that the whole may constitute a fit temple for the Divine Presence, a faultless instrument for the divine work. For that work can be truly performed only when the instrument, consecrated and perfected, has grown fit for a selfless action,-and that will be when personal desire and egoism are abolished, but not the liberated individual. Even when the little ego has been abolished, the true spiritual Person can still remain and God's will and work and delight in him and the spiritual use of his perfection and fulfilment. Our works will then be divine and done divinely; our mind and life and will, devoted to the Divine, will be used to help fulfil in others and in the world that which has been first realised in ourselves,- all that we can manifest of the embodied Unity, Love, Freedom, Strength, Power, Splendour, immortal Joy which is the goal of the Spirit's terrestrial adventure.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration [83] [T1],
113:The Teachings of Some Modern Indian Yogis
Ramana Maharshi
According to Brunton's description of the sadhana he (Brunton) practised under the Maharshi's instructions,1 it is the Overself one has to seek within, but he describes the Overself in a way that is at once the Psychic Being, the Atman and the Ishwara. So it is a little difficult to know what is the exact reading.
*
The methods described in the account [of Ramana Maharshi's technique of self-realisation] are the well-established methods of Jnanayoga - (1) one-pointed concentration followed by thought-suspension, (2) the method of distinguishing or finding out the true self by separating it from mind, life, body (this I have seen described by him [Brunton] more at length in another book) and coming to the pure I behind; this also can disappear into the Impersonal Self. The usual result is a merging in the Atman or Brahman - which is what one would suppose is meant by the Overself, for it is that which is the real Overself. This Brahman or Atman is everywhere, all is in it, it is in all, but it is in all not as an individual being in each but is the same in all - as the Ether is in all. When the merging into the Overself is complete, there is no ego, no distinguishable I, or any formed separative person or personality. All is ekakara - an indivisible and undistinguishable Oneness either free from all formations or carrying all formations in it without being affected - for one can realise it in either way. There is a realisation in which all beings are moving in the one Self and this Self is there stable in all beings; there is another more complete and thoroughgoing in which not only is it so but all are vividly realised as the Self, the Brahman, the Divine. In the former, it is possible to dismiss all beings as creations of Maya, leaving the one Self alone as true - in the other it is easier to regard them as real manifestations of the Self, not as illusions. But one can also regard all beings as souls, independent realities in an eternal Nature dependent upon the One Divine. These are the characteristic realisations of the Overself familiar to the Vedanta. But on the other hand you say that this Overself is realised by the Maharshi as lodged in the heart-centre, and it is described by Brunton as something concealed which when it manifests appears as the real Thinker, source of all action, but now guiding thought and action in the Truth. Now the first description applies to the Purusha in the heart, described by the Gita as the Ishwara situated in the heart and by the Upanishads as the Purusha Antaratma; the second could apply also to the mental Purusha, manomayah. pran.asarı̄ra neta of the Upanishads, the mental Being or Purusha who leads the life and the body. So your question is one which on the data I cannot easily answer. His Overself may be a combination of all these experiences, without any distinction being made or thought necessary between the various aspects. There are a thousand ways of approaching and realising the Divine and each way has its own experiences which have their own truth and stand really on a basis, one in essence but complex in aspects, common to all, but not expressed in the same way by all. There is not much use in discussing these variations; the important thing is to follow one's own way well and thoroughly. In this Yoga, one can realise the psychic being as a portion of the Divine seated in the heart with the Divine supporting it there - this psychic being takes charge of the sadhana and turns the ......
1 The correspondent sent to Sri Aurobindo two paragraphs from Paul Brunton's book A Message from Arunachala (London: Rider & Co., n.d. [1936], pp. 205 - 7). - Ed. ~ Sri Aurobindo, Letters On Yoga - II,
114:The true Mantra must come from within OR it must be given by a Guru

Nobody can give you the true mantra. It's not something that is given; it's something that wells up from within. It must spring from within all of a sudden, spontaneously, like a profound, intense need of your being - then it has power, because it's not something that comes from outside, it's your very own cry.

I saw, in my case, that my mantra has the power of immortality; whatever happens, if it is uttered, it's the Supreme that has the upper hand, it's no longer the lower law. And the words are irrelevant, they may not have any meaning - to someone else, my mantra is meaningless, but to me it's full, packed with meaning. And effective, because it's my cry, the intense aspiration of my whole being.

A mantra given by a guru is only the power to realize the experience of the discoverer of the mantra. The power is automatically there, because the sound contains the experience. I saw that once in Paris, at a time when I knew nothing of India, absolutely nothing, only the usual nonsense. I didn't even know what a mantra was. I had gone to a lecture given by some fellow who was supposed to have practiced "yoga" for a year in the Himalayas and recounted his experience (none too interesting, either). All at once, in the course of his lecture, he uttered the sound OM. And I saw the entire room suddenly fill with light, a golden, vibrating light.... I was probably the only one to notice it. I said to myself, "Well!" Then I didn't give it any more thought, I forgot about the story. But as it happened, the experience recurred in two or three different countries, with different people, and every time there was the sound OM, I would suddenly see the place fill with that same light. So I understood. That sound contains the vibration of thousands and thousands of years of spiritual aspiration - there is in it the entire aspiration of men towards the Supreme. And the power is automatically there, because the experience is there.

It's the same with my mantra. When I wanted to translate the end of my mantra, "Glory to You, O Lord," into Sanskrit, I asked for Nolini's help. He brought his Sanskrit translation, and when he read it to me, I immediately saw that the power was there - not because Nolini put his power into it (!), God knows he had no intention of "giving" me a mantra! But the power was there because my experience was there. We made a few adjustments and modifications, and that's the japa I do now - I do it all the time, while sleeping, while walking, while eating, while working, all the time.[[Mother later clarified: "'Glory to You, O Lord' isn't MY mantra, it's something I ADDED to it - my mantra is something else altogether, that's not it. When I say that my mantra has the power of immortality, I mean the other, the one I don't speak of! I have never given the words.... You see, at the end of my walk, a kind of enthusiasm rises, and with that enthusiasm, the 'Glory to You' came to me, but it's part of the prayer I had written in Prayers and Meditations: 'Glory to You, O Lord, all-triumphant Supreme' etc. (it's a long prayer). It came back suddenly, and as it came back spontaneously, I kept it. Moreover, when Sri Aurobindo read this prayer in Prayers and Meditations, he told me it was very strong. So I added this phrase as a kind of tail to my japa. But 'Glory to You, O Lord' isn't my spontaneous mantra - it came spontaneously, but it was something written very long ago. The two things are different."

And that's how a mantra has life: when it wells up all the time, spontaneously, like the cry of your being - there is no need of effort or concentration: it's your natural cry. Then it has full power, it is alive. It must well up from within.... No guru can give you that. ~ The Mother, Agenda, May 11 1963,
115:The principle of Yoga is the turning of one or of all powers of our human existence into a means of reaching the divine Being. In an ordinary Yoga one main power of being or one group of its powers is made the means, vehicle, path. In a synthetic Yoga all powers will be combined and included in the transmuting instrumentation.
   In Hathayoga the instrument is the body and life. All the power of the body is stilled, collected, purified, heightened, concentrated to its utmost limits or beyond any limits by Asana and other physical processes; the power of the life too is similarly purified, heightened, concentrated by Asana and Pranayama. This concentration of powers is then directed towards that physical centre in which the divine consciousness sits concealed in the human body. The power of Life, Nature-power, coiled up with all its secret forces asleep in the lowest nervous plexus of the earth-being,-for only so much escapes into waking action in our normal operations as is sufficient for the limited uses of human life,-rises awakened through centre after centre and awakens, too, in its ascent and passage the forces of each successive nodus of our being, the nervous life, the heart of emotion and ordinary mentality, the speech, sight, will, the higher knowledge, till through and above the brain it meets with and it becomes one with the divine consciousness.
   In Rajayoga the chosen instrument is the mind. our ordinary mentality is first disciplined, purified and directed towards the divine Being, then by a summary process of Asana and Pranayama the physical force of our being is stilled and concentrated, the life-force released into a rhythmic movement capable of cessation and concentrated into a higher power of its upward action, the mind, supported and strengthened by this greater action and concentration of the body and life upon which it rests, is itself purified of all its unrest and emotion and its habitual thought-waves, liberated from distraction and dispersion, given its highest force of concentration, gathered up into a trance of absorption. Two objects, the one temporal, the other eternal,are gained by this discipline. Mind-power develops in another concentrated action abnormal capacities of knowledge, effective will, deep light of reception, powerful light of thought-radiation which are altogether beyond the narrow range of our normal mentality; it arrives at the Yogic or occult powers around which there has been woven so much quite dispensable and yet perhaps salutary mystery. But the one final end and the one all-important gain is that the mind, stilled and cast into a concentrated trance, can lose itself in the divine consciousness and the soul be made free to unite with the divine Being.
   The triple way takes for its chosen instruments the three main powers of the mental soul-life of the human being. Knowledge selects the reason and the mental vision and it makes them by purification, concentration and a certain discipline of a Goddirected seeking its means for the greatest knowledge and the greatest vision of all, God-knowledge and God-vision. Its aim is to see, know and be the Divine. Works, action selects for its instrument the will of the doer of works; it makes life an offering of sacrifice to the Godhead and by purification, concentration and a certain discipline of subjection to the divine Will a means for contact and increasing unity of the soul of man with the divine Master of the universe. Devotion selects the emotional and aesthetic powers of the soul and by turning them all Godward in a perfect purity, intensity, infinite passion of seeking makes them a means of God-possession in one or many relations of unity with the Divine Being. All aim in their own way at a union or unity of the human soul with the supreme Spirit.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Self-Perfection, The Principle of the Integral Yoga, 609,
116:To arrive then at this settled divine status must be the object of our concentration. The first step in concentration must be always to accustom the discursive mind to a settled unwavering pursuit of a single course of connected thought on a single subject and this it must do undistracted by all lures and alien calls on its attention. Such concentration is common enough in our ordinary life, but it becomes more difficult when we have to do it inwardly without any outward object or action on which to keep the mind; yet this inward concentration is what the seeker of knowledge must effect. 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; but a more strenuous method is the fixing of the whole mind in concentration on the essence of the idea only, so as to reach not the thought-knowledge or the psychological experience of the subject, but the very essence of the thing behind the idea. In this process thought ceases and passes into the absorbed or ecstatic contemplation of the object or by a merging into it m an inner Samadhi. If this be the process followed, then subsequently the state into which we rise must still be called down to take possession of the lower being, to shed its light, power and bliss on our ordinary consciousness. For otherwise we may possess it, as many do, in the elevated condition or in the inward Samadhi, but we shall lose our hold of it when we awake or descend into the contacts of the world; and this truncated possession is not the aim of an integral Yoga.
   A third process is neither at first to concentrate in a strenuous meditation on the one subject nor in a strenuous contemplation of the one object of thought-vision, but first to still the mind altogether. This may be done by various ways; one is to stand back from the mental action altogether not participating in but simply watching it until, tired of its unsanctioned leaping and running, it falls into an increasing and finally an absolute quiet. Another is to reject the thought-suggestions, to cast them away from the mind whenever they come and firmly hold to the peace of the being which really and always exists behind the trouble and riot of the mind. When this secret peace is unveiled, a great calm settles on the being and there comes usually with it the perception and experience of the all-pervading silent Brahman, everything else at first seeming to be mere form and eidolon. On the basis of this calm everything else may be built up in the knowledge and experience no longer of the external phenomena of things but of the deeper truth of the divine manifestation.
   Ordinarily, once this state is obtained, strenuous concentration will be found no longer necessary. A free concentration of will using thought merely for suggestion and the giving of light to the lower members will take its place. This Will will then insist on the physical being, the vital existence, the heart and the mind remoulding themselves in the forms of the Divine which reveal themselves out of the silent Brahman. By swifter or slower degrees according to the previous preparation and purification of the members, they will be obliged with more or less struggle to obey the law of the will and its thought-suggestion, so that eventually the knowledge of the Divine takes possession of our consciousness on all its planes and the image of the Divine is formed in our human existence even as it was done by the old Vedic Sadhakas. For the integral Yoga this is the most direct and powerful discipline.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Yoga of Integral Knowledge, Concentration,
117:CHAPTER XIII
OF THE BANISHINGS: AND OF THE PURIFICATIONS.
Cleanliness is next to Godliness, and had better come first. Purity means singleness. God is one. The wand is not a wand if it has something sticking to it which is not an essential part of itself. If you wish to invoke Venus, you do not succeed if there are traces of Saturn mixed up with it.

That is a mere logical commonplace: in magick one must go much farther than this. One finds one's analogy in electricity. If insulation is imperfect, the whole current goes back to earth. It is useless to plead that in all those miles of wire there is only one-hundredth of an inch unprotected. It is no good building a ship if the water can enter, through however small a hole.

That first task of the Magician in every ceremony is therefore to render his Circle absolutely impregnable.
If one littlest thought intrude upon the mind of the Mystic, his concentration is absolutely destroyed; and his consciousness remains on exactly the same level as the Stockbroker's. Even the smallest baby is incompatible with the virginity of its mother. If you leave even a single spirit within the circle, the effect of the conjuration will be entirely absorbed by it.> {101}

The Magician must therefore take the utmost care in the matter of purification, "firstly", of himself, "secondly", of his instruments, "thirdly", of the place of working. Ancient Magicians recommended a preliminary purification of from three days to many months. During this period of training they took the utmost pains with diet. They avoided animal food, lest the elemental spirit of the animal should get into their atmosphere. They practised sexual abstinence, lest they should be influenced in any way by the spirit of the wife. Even in regard to the excrements of the body they were equally careful; in trimming the hair and nails, they ceremonially destroyed> the severed portion. They fasted, so that the body itself might destroy anything extraneous to the bare necessity of its existence. They purified the mind by special prayers and conservations. They avoided the contamination of social intercourse, especially the conjugal kind; and their servitors were disciples specially chosen and consecrated for the work.

In modern times our superior understanding of the essentials of this process enables us to dispense to some extent with its external rigours; but the internal purification must be even more carefully performed. We may eat meat, provided that in doing so we affirm that we eat it in order to strengthen us for the special purpose of our proposed invocation.> {102}

By thus avoiding those actions which might excite the comment of our neighbours we avoid the graver dangers of falling into spiritual pride.

We have understood the saying: "To the pure all things are pure", and we have learnt how to act up to it. We can analyse the mind far more acutely than could the ancients, and we can therefore distinguish the real and right feeling from its imitations. A man may eat meat from self-indulgence, or in order to avoid the dangers of asceticism. We must constantly examine ourselves, and assure ourselves that every action is really subservient to the One Purpose.

It is ceremonially desirable to seal and affirm this mental purity by Ritual, and accordingly the first operation in any actual ceremony is bathing and robing, with appropriate words. The bath signifies the removal of all things extraneous to antagonistic to the one thought. The putting on of the robe is the positive side of the same operation. It is the assumption of the fame of mind suitable to that one thought.

A similar operation takes place in the preparation of every instrument, as has been seen in the Chapter devoted to that subject. In the preparation of theplace of working, the same considerations apply. We first remove from that place all objects; and we then put into it those objects, and only those {103} objects, which are necessary. During many days we occupy ourselves in this process of cleansing and consecration; and this again is confirmed in the actual ceremony.

The cleansed and consecrated Magician takes his cleansed and consecrated instruments into that cleansed and consecrated place, and there proceeds to repeat that double ceremony in the ceremony itself, which has these same two main parts. The first part of every ceremony is the banishing; the second, the invoking. The same formula is repeated even in the ceremony of banishing itself, for in the banishing ritual of the pentagram we not only command the demons to depart, but invoke the Archangels and their hosts to act as guardians of the Circle during our pre-occupation with the ceremony proper.

In more elaborate ceremonies it is usual to banish everything by name. Each element, each planet, and each sign, perhaps even the Sephiroth themselves; all are removed, including the very one which we wished to invoke, for that force ... ~ Aleister Crowley, Liber ABA,
118:AUGOEIDES:
   The magicians most important invocation is that of his Genius, Daemon, True Will, or Augoeides. This operation is traditionally known as attaining the Knowledge and Conversation of the Holy Guardian Angel. It is sometimes known as the Magnum Opus or Great Work.
   The Augoeides may be defined as the most perfect vehicle of Kia on the plane of duality. As the avatar of Kia on earth, the Augoeides represents the true will, the raison detre of the magician, his purpose in existing. The discovery of ones true will or real nature may be difficult and fraught with danger, since a false identification leads to obsession and madness. The operation of obtaining the knowledge and conversation is usually a lengthy one. The magician is attempting a progressive metamorphosis, a complete overhaul of his entire existence. Yet he has to seek the blueprint for his reborn self as he goes along. Life is less the meaningless accident it seems. Kia has incarnated in these particular conditions of duality for some purpose. The inertia of previous existences propels Kia into new forms of manifestation. Each incarnation represents a task, or a puzzle to be solved, on the way to some greater form of completion.
   The key to this puzzle is in the phenomena of the plane of duality in which we find ourselves. We are, as it were, trapped in a labyrinth or maze. The only thing to do is move about and keep a close watch on the way the walls turn. In a completely chaotic universe such as this one, there are no accidents. Everything is signifcant. Move a single grain of sand on a distant shore and the entire future history of the world will eventually be changed. A person doing his true will is assisted by the momentum of the universe and seems possessed of amazing good luck. In beginning the great work of obtaining the knowledge and conversation, the magician vows to interpret every manifestation of existence as a direct message from the infinite Chaos to himself personally.
   To do this is to enter the magical world view in its totality. He takes complete responsibility for his present incarnation and must consider every experience, thing, or piece of information which assails him from any source, as a reflection of the way he is conducting his existence. The idea that things happen to one that may or may not be related to the way one acts is an illusion created by our shallow awareness.
   Keeping a close eye on the walls of the labyrinth, the conditions of his existence, the magician may then begin his invocation. The genius is not something added to oneself. Rather it is a stripping away of excess to reveal the god within.
   Directly on awakening, preferably at dawn, the initiate goes to the place of invocation. Figuring to himself as he goes that being born anew each day brings with it the chance of greater rebirth, first he banishes the temple of his mind by ritual or by some magical trance. Then he unveils some token or symbol or sigil which represents to him the Holy Guardian Angel. This symbol he will likely have to change during the great work as the inspiration begins to move him. Next he invokes an image of the Angel into his minds eye. It may be considered as a luminous duplicate of ones own form standing in front of or behind one, or simply as a ball of brilliant light above ones head. Then he formulates his aspirations in what manner he will, humbling himself in prayer or exalting himself in loud proclamation as his need be. The best form of this invocation is spoken spontaneously from the heart, and if halting at first, will prove itself in time. He is aiming to establish a set of ideas and images which correspond to the nature of his genius, and at the same time receive inspiration from that source. As the magician begins to manifest more of his true will, the Augoeides will reveal images, names, and spiritual principles by which it can be drawn into greater manifestation. Having communicated with the invoked form, the magician should draw it into himself and go forth to live in the way he hath willed.
   The ritual may be concluded with an aspiration to the wisdom of silence by a brief concentration on the sigil of the Augoeides, but never by banishing. Periodically more elaborate forms of ritual, using more powerful forms of gnosis, may be employed. At the end of the day, there should be an accounting and fresh resolution made. Though every day be a catalog of failure, there should be no sense of sin or guilt. Magic is the raising of the whole individual in perfect balance to the power of Infinity, and such feelings are symptomatic of imbalance. If any unnecessary or imbalanced scraps of ego become identified with the genius by mistake, then disaster awaits. The life force flows directly into these complexes and bloats them into grotesque monsters variously known as the demon Choronzon. Some magicians attempting to go too fast with this invocation have failed to banish this demon, and have gone spectacularly insane as a result.
   ~ Peter J Carroll, Liber Null,
119:Mother, how to change one's consciousness?
   Naturally, there are many ways, but each person must do it by the means accessible to him; and the indication of the way usually comes spontaneously, through something like an unexpected experience. And for each one, it appears a little differently.
   For instance, one may have the perception of the ordinary consciousness which is extended on the surface, horizontally, and works on a plane which is simultaneously the surface of things and has a contact with the superficial outer side of things, people, circumstances; and then, suddenly, for some reason or other - as I say for each one it is different - there is a shifting upwards, and instead of seeing things horizontally, of being at the same level as they are, you suddenly dominate them and see them from above, in their totality, instead of seeing a small number of things immediately next to yourself; it is as though something were drawing you above and making you see as from a mountain-top or an aeroplane. And instead of seeing each detail and seeing it on its own level, you see the whole as one unity, and from far above.
   There are many ways of having this experience, but it usually comes to you as if by chance, one fine day.
   Or else, one may have an experience which is almost its very opposite but which comes to the same thing. Suddenly one plunges into a depth, one moves away from the thing one perceived, it seems distant, superficial, unimportant; one enters an inner silence or an inner calm or an inward vision of things, a profound feeling, a more intimate perception of circumstances and things, in which all values change. And one becomes aware of a sort of unity, a deep identity which is one in spite of the diverse appearances.
   Or else, suddenly also, the sense of limitation disappears and one enters the perception of a kind of indefinite duration beginningless and endless, of something which has always been and always will be.
   These experiences come to you suddenly in a flash, for a second, a moment in your life, you don't know why or how.... There are other ways, other experiences - they are innumerable, they vary according to people; but with this, with one minute, one second of such an existence, one catches the tail of the thing. So one must remember that, try to relive it, go to the depths of the experience, recall it, aspire, concentrate. This is the startingpoint, the end of the guiding thread, the clue. For all those who are destined to find their inner being, the truth of their being, there is always at least one moment in life when they were no longer the same, perhaps just like a lightning-flash - but that is enough. It indicates the road one should take, it is the door that opens on this path. And so you must pass through the door, and with perseverance and an unfailing steadfastness seek to renew the state which will lead you to something more real and more total.
   Many ways have always been given, but a way you have been taught, a way you have read about in books or heard from a teacher, does not have the effective value of a spontaneous experience which has come without any apparent reason, and which is simply the blossoming of the soul's awakening, one second of contact with your psychic being which shows you the best way for you, the one most within your reach, which you will then have to follow with perseverance to reach the goal - one second which shows you how to start, the beginning.... Some have this in dreams at night; some have it at any odd time: something one sees which awakens in one this new consciousness, something one hears, a beautiful landscape, beautiful music, or else simply a few words one reads, or else the intensity of concentration in some effort - anything at all, there are a thousand reasons and thousands of ways of having it. But, I repeat, all those who are destined to realise have had this at least once in their life. It may be very fleeting, it may have come when they were very young, but always at least once in one's life one has the experience of what true consciousness is. Well, that is the best indication of the path to be followed.
   One may seek within oneself, one may remember, may observe; one must notice what is going on, one must pay attention, that's all. Sometimes, when one sees a generous act, hears of something exceptional, when one witnesses heroism or generosity or greatness of soul, meets someone who shows a special talent or acts in an exceptional and beautiful way, there is a kind of enthusiasm or admiration or gratitude which suddenly awakens in the being and opens the door to a state, a new state of consciousness, a light, a warmth, a joy one did not know before. That too is a way of catching the guiding thread. There are a thousand ways, one has only to be awake and to watch.
   First of all, you must feel the necessity for this change of consciousness, accept the idea that it is this, the path which must lead to the goal; and once you admit the principle, you must be watchful. And you will find, you do find it. And once you have found it, you must start walking without any hesitation.
   Indeed, the starting-point is to observe oneself, not to live in a perpetual nonchalance, a perpetual apathy; one must be attentive.
   ~ The Mother, Questions And Answers 1956, [T6],
120:What are these operations? They are not mere psychological self-analysis and self-observation. Such analysis, such observation are, like the process of right thought, of immense value and practically indispensable. They may even, if rightly pursued, lead to a right thought of considerable power and effectivity. Like intellectual discrimination by the process of meditative thought they will have an effect of purification; they will lead to self-knowledge of a certain kind and to the setting right of the disorders of the soul and the heart and even of the disorders of the understanding. Self-knowledge of all kinds is on the straight path to the knowledge of the real Self. The Upanishad tells us that the Self-existent has so set the doors of the soul that they turn outwards and most men look outward into the appearances of things; only the rare soul that is ripe for a calm thought and steady wisdom turns its eye inward, sees the Self and attains to immortality. To this turning of the eye inward psychological self-observation and analysis is a great and effective introduction.We can look into the inward of ourselves more easily than we can look into the inward of things external to us because there, in things outside us, we are in the first place embarrassed by the form and secondly we have no natural previous experience of that in them which is other than their physical substance. A purified or tranquillised mind may reflect or a powerful concentration may discover God in the world, the Self in Nature even before it is realised in ourselves, but this is rare and difficult. (2) And it is only in ourselves that we can observe and know the process of the Self in its becoming and follow the process by which it draws back into self-being. Therefore the ancient counsel, know thyself, will always stand as the first word that directs us towards the knowledge. Still, psychological self-knowledge is only the experience of the modes of the Self, it is not the realisation of the Self in its pure being.
   The status of knowledge, then, which Yoga envisages is not merely an intellectual conception or clear discrimination of the truth, nor is it an enlightened psychological experience of the modes of our being. It is a "realisation", in the full sense of the word; it is the making real to ourselves and in ourselves of the Self, the transcendent and universal Divine, and it is the subsequent impossibility of viewing the modes of being except in the light of that Self and in their true aspect as its flux of becoming under the psychical and physical conditions of our world-existence. This realisation consists of three successive movements, internal vision, complete internal experience and identity.
   This internal vision, dr.s.t.i, the power so highly valued by the ancient sages, the power which made a man a Rishi or Kavi and no longer a mere thinker, is a sort of light in the soul by which things unseen become as evident and real to it-to the soul and not merely to the intellect-as do things seen to the physical eye. In the physical world there are always two forms of knowledge, the direct and the indirect, pratyaks.a, of that which is present to the eyes, and paroks.a, of that which is remote from and beyond our vision. When the object is beyond our vision, we are necessarily obliged to arrive at an idea of it by inference, imagination, analogy, by hearing the descriptions of others who have seen it or by studying pictorial or other representations of it if these are available. By putting together all these aids we can indeed arrive at a more or less adequate idea or suggestive image of the object, but we do not realise the thing itself; it is not yet to us the grasped reality, but only our conceptual representation of a reality. But once we have seen it with the eyes,-for no other sense is adequate,-we possess, we realise; it is there secure in our satisfied being, part of ourselves in knowledge. Precisely the same rule holds good of psychical things and of he Self. We may hear clear and luminous teachings about the Self from philosophers or teachers or from ancient writings; we may by thought, inference, imagination, analogy or by any other available means attempt to form a mental figure or conception of it; we may hold firmly that conception in our mind and fix it by an entire and exclusive concentration;3 but we have not yet realised it, we have not seen God. It is only when after long and persistent concentration or by other means the veil of the mind is rent or swept aside, only when a flood of light breaks over the awakened mentality, jyotirmaya brahman, and conception gives place to a knowledge-vision in which the Self is as present, real, concrete as a physical object to the physical eye, that we possess in knowledge; for we have seen. After that revelation, whatever fadings of the light, whatever periods of darkness may afflict the soul, it can never irretrievably lose what it has once held. The experience is inevitably renewed and must become more frequent till it is constant; when and how soon depends on the devotion and persistence with which we insist on the path and besiege by our will or our love the hidden Deity.
   (2) And it is only in ourselves that we can observe and know the 2 In one respect, however, it is easier, because in external things we are not so much hampered by the sense of the limited ego as in ourselves; one obstacle to the realisation of God is therefore removed.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Status of Knowledge,
121:summary of the entire process of psychic awakening :::
You have asked what is the discipline to be followed in order to convert the mental seeking into a living spiritual experience. The first necessity is the practice of concentration of your consciousness within yourself. The ordinary human mind has an activity on the surface which veils the real Self. But there is another, a hidden consciousness within behind the surface one in which we can become aware of the real Self and of a larger deeper truth of nature, can realise the Self and liberate and transform the nature. To quiet the surface mind and begin to live within is the object of this concentration. Of this true consciousness other then the superficial there are two main centres, one in the heart (not the physical heart, but the cardiac centre in the middle of the chest), one in the head. The concentration in the heart opens within and by following this inward opening and going deep one becomes aware of the soul or psychic being, the divine element in the individual. This being unveiled begins to come forward, to govern the nature, to turn it an d all its movements towards the Truth, towards the Divine, and to call down into it all that is above. It brings the consciousness of the Presence, the dedication of the being to the Highest and invites the descent into our nature of a greater Force and Consciousness which is waiting above us. To concentrate in the heart centre with the offering of oneself to the Divine and the aspiration for this inward opening and for the Presence in the heart is the first way and, if it can be done, the natural beginning; for its result once obtained makes the spiritual path far more easy and safe than if one begins the other way.
   That other way is the concentration in the head, in the mental centre. This, if it brings about the silence of the surface mind, opens up an inner, larger, deeper mind within which is more capable of receiving spiritual experience and spiritual knowledge. But once concentrated here one must open the silent mental consciousness upward to all that is above mind. After a time one feels the consciousness rising upward and it the end it rises beyond the lid which has so long kept it tied in the body and finds a centre above the head where it is liberated into the Infinite. There it behind to come into contact with the universal Self, the Divine Peace, Light, Power, Knowledge, Bliss, to enter into that and become that, to feel the descent of these things into the nature. To concentrate in the head with the aspiration for quietude in the mind and the realisation of the Self and Divine above is the second way of concentration. It is important, however, to remember that the concentration of the consciousness in the head is only a preparation for its rising to the centre above; otherwise, one may get shut up in one's own mind and its experiences or at best attain only to a reflection of the Truth above instead of rising into the spiritual transcendence to live there. For some the mental consciousness is easier, for some the concentration in the heart centre; some are capable of doing both alternatively - but to begin with the heart centre, if one can do it, is the more desirable.
   The other side of the discipline is with regard to the activities of the nature, of the mind, of the life-self or vital, of the physical being. Here the principle is to accord the nature with the inner realisation so that one may not be divided into two discordant parts. There are here several disciplines or processes possible. One is to offer all the activities to the Divine and call for the inner guidance and the taking up of one's nature by a Higher Power. If there is the inward soul-opening, if the psychic being comes forward, then there is no great difficulty - there comes with it a psychic discrimination, a constant intimation, finally a governance which discloses and quietly and patiently removes all imperfections, bring the right mental and vital movements and reshapes the physical consciousness also. Another method is to stand back detached from the movements of the mind, life, physical being, to regard their activities as only a habitual formation of general Nature in the individual imposed on us by past workings, not as any part of our real being; in proportion as one succeeds in this, becomes detached, sees mind and its activities as not oneself, life and its activities as not oneself, the body and its activities as not oneself, one becomes aware of an inner Being within us - inner mental, inner vital, inner physical - silent, calm, unbound, unattached which reflects the true Self above and can be its direct representative; from this inner silent Being proceeds a rejection of all that is to be rejected, an acceptance only of what can be kept and transformed, an inmost Will to perfection or a call to the Divine Power to do at each step what is necessary for the change of the Nature. It can also open mind, life and body to the inmost psychic entity and its guiding influence or its direct guidance. In most cases these two methods emerge and work together and finally fuse into one. But one can being with either, the one that one feels most natural and easy to follow.
   Finally, in all difficulties where personal effort is hampered, the help of the Teacher can intervene and bring above what is needed for the realisation or for the immediate step that is necessary.
   ~ Sri Aurobindo, Letters On Yoga - II, 6, {871},
122:For instance, a popular game with California occultists-I do not know its inventor-involves a Magic Room, much like the Pleasure Dome discussed earlier except that this Magic Room contains an Omniscient Computer.
   To play this game, you simply "astrally project" into the Magic Room. Do not ask what "astral projection" means, and do not assume it is metaphysical (and therefore either impossible, if you are a materialist, or very difficult, if you are a mystic). Just assume this is a gedankenexperiment, a "mind game." Project yourself, in imagination, into this Magic Room and visualize vividly the Omniscient Computer, using the details you need to make such a super-information-processor real to your fantasy. You do not need any knowledge of programming to handle this astral computer. It exists early in the next century; you are getting to use it by a species of time-travel, if that metaphor is amusing and helpful to you. It is so built that it responds immediately to human brain-waves, "reading" them and decoding their meaning. (Crude prototypes of such computers already exist.) So, when you are in this magic room, you can ask this Computer anything, just by thinking of what you want to know. It will read your thought, and project into your brain, by a laser ray, the correct answer.
   There is one slight problem. The computer is very sensitive to all brain-waves. If you have any doubts, it registers them as negative commands, meaning "Do not answer my question." So, the way to use it is to start simply, with "easy" questions. Ask it to dig out of the archives the name of your second-grade teacher. (Almost everybody remembers the name of their first grade teacher-imprint vulnerability again-but that of the second grade teacher tends to get lost.)
   When the computer has dug out the name of your second grade teacher, try it on a harder question, but not one that is too hard. It is very easy to sabotage this machine, but you don't want to sabotage it during these experiments. You want to see how well it can be made to perform.
   It is wise to ask only one question at a time, since it requires concentration to keep this magic computer real on the field of your perception. Do not exhaust your capacities for imagination and visualization on your first trial runs.
   After a few trivial experiments of the second-grade-teacher variety, you can try more interesting programs. Take a person toward whom you have negative feelings, such as anger, disappointment, feeling-of-betrayal, jealousy or whatever interferes with the smooth, tranquil operation of your own bio-computer. Ask the Magic Computer to explain that other person to you; to translate you into their reality-tunnel long enough for you to understand how events seem to them. Especially, ask how you seem to them.
   This computer will do that job for you; but be prepared for some shocks which might be disagreeable at first. This super-brain can also perform exegesis on ideas that seem obscure, paradoxical or enigmatic to us. For instance, early experiments with this computer can very profitably turn on asking it to explain some of the propositions in this book which may seem inexplicable or perversely wrong-headed to you, such as "We are all greater artists than we realize" or "What the Thinker thinks, the Prover proves" or "mind and its contents are functionally identical."
   This computer is much more powerful and scientifically advanced than the rapture-machine in the neurosomatic circuit. It has total access to all the earlier, primitive circuits, and overrules any of them. That is, if you put a meta-programming instruction into this computer; it will relay it downward to the old circuits and cancel contradictory programs left over from the past. For instance, try feeding it on such meta-programming instructions as: 1. I am at cause over my body. 2. I am at cause over my imagination. 3.1 am at cause over my future. 4. My mind abounds with beauty and power. 5.1 like people, and people like me.
   Remember that this computer is only a few decades ahead of present technology, so it cannot "understand" your commands if you harbor any doubts about them. Doubts tell it not to perform. Work always from what you can believe in, extending the area of belief only as results encourage you to try for more dramatic transformations of your past reality-tunnels.
   This represents cybernetic consciousness; the programmer becoming self-programmer, self-metaprogrammer, meta-metaprogrammer, etc. Just as the emotional compulsions of the second circuit seem primitive, mechanical and, ultimately, silly to the neurosomatic consciousness, so, too, the reality maps of the third circuit become comic, relativistic, game-like to the metaprogrammer. "Whatever you say it is, it isn't, " Korzybski, the semanticist, repeated endlessly in his seminars, trying to make clear that third-circuit semantic maps are not the territories they represent; that we can always make maps of our maps, revisions of our revisions, meta-selves of our selves. "Neti, neti" (not that, not that), Hindu teachers traditionally say when asked what "God" is or what "Reality" is. Yogis, mathematicians and musicians seem more inclined to develop meta-programming consciousness than most of humanity. Korzybski even claimed that the use of mathematical scripts is an aid to developing this circuit, for as soon as you think of your mind as mind 1 , and the mind which contemplates that mind as mind2 and the mind which contemplates mind2 contemplating mind 1 as mind3, you are well on your way to meta-programming awareness. Alice in Wonderland is a masterful guide to the metaprogramming circuit (written by one of the founders of mathematical logic) and Aleister Crowley soberly urged its study upon all students of yoga. ~ Robert Anton Wilson, Prometheus Rising,
123:[an Integral conception of the Divine :::
   But on that which as yet we know not how shall we concentrate? And yet we cannot know the Divine unless we have achieved this concentration of our being upon him. A concentration which culminates in a living realisation and the constant sense of the presence of the One in ourselves and in all of which we are aware, is what we mean in Yoga by knowledge and the effort after knowledge. It is not enough to devote ourselves by the reading of Scriptures or by the stress of philosophical reasoning to an intellectual understanding of the Divine; for at the end of our long mental labour we might know all that has been said of the Eternal, possess all that can be thought about the Infinite and yet we might not know him at all. This intellectual preparation can indeed be the first stage in a powerful Yoga, but it is not indispensable : it is not a step which all need or can be called upon to take. Yoga would be impossible, except for a very few, if the intellectual figure of knowledge arrived at by the speculative or meditative Reason were its indispensable condition or a binding preliminary. All that the Light from above asks of us that it may begin its work is a call from the soul and a sufficient point of support in the mind. This support can be reached through an insistent idea of the Divine in the thought, a corresponding will in the dynamic parts, an aspiration, a faith, a need in the heart. Any one of these may lead or predominate, if all cannot move in unison or in an equal rhythm. The idea may be and must in the beginning be inadequate; the aspiration may be narrow and imperfect, the faith poorly illumined or even, as not surely founded on the rock of knowledge, fluctuating, uncertain, easily diminished; often even it may be extinguished and need to be lit again with difficulty like a torch in a windy pass. But if once there is a resolute self-consecration from deep within, if there is an awakening to the soul's call, these inadequate things can be a sufficient instrument for the divine purpose. Therefore the wise have always been unwilling to limit man's avenues towards God; they would not shut against his entry even the narrowest portal, the lowest and darkest postern, the humblest wicket-gate. Any name, any form, any symbol, any offering has been held to be sufficient if there is the consecration along with it; for the Divine knows himself in the heart of the seeker and accepts the sacrifice.
   But still the greater and wider the moving idea-force behind the consecration, the better for the seeker; his attainment is likely to be fuller and more ample. If we are to attempt an integral Yoga, it will be as well to start with an idea of the Divine that is itself integral. There should be an aspiration in the heart wide enough for a realisation without any narrow limits. Not only should we avoid a sectarian religious outlook, but also all onesided philosophical conceptions which try to shut up the Ineffable in a restricting mental formula. The dynamic conception or impelling sense with which our Yoga can best set out would be naturally the idea, the sense of a conscious all-embracing but all-exceeding Infinite. Our uplook must be to a free, all-powerful, perfect and blissful One and Oneness in which all beings move and live and through which all can meet and become one. This Eternal will be at once personal and impersonal in his self-revelation and touch upon the soul. He is personal because he is the conscious Divine, the infinite Person who casts some broken reflection of himself in the myriad divine and undivine personalities of the universe. He is impersonal because he appears to us as an infinite Existence, Consciousness and Ananda and because he is the fount, base and constituent of all existences and all energies, -the very material of our being and mind and life and body, our spirit and our matter. The thought, concentrating on him, must not merely understand in an intellectual form that he exists, or conceive of him as an abstraction, a logical necessity; it must become a seeing thought able to meet him here as the Inhabitant in all, realise him in ourselves, watch and take hold on the movement of his forces. He is the one Existence: he is the original and universal Delight that constitutes all things and exceeds them: he is the one infinite Consciousness that composes all consciousnesses and informs all their movements; he is the one illimitable Being who sustains all action and experience; his will guides the evolution of things towards their yet unrealised but inevitable aim and plenitude. To him the heart can consecrate itself, approach him as the supreme Beloved, beat and move in him as in a universal sweetness of Love and a living sea of Delight. For his is the secret Joy that supports the soul in all its experiences and maintains even the errant ego in its ordeals and struggles till all sorrow and suffering shall cease. His is the Love and the Bliss of the infinite divine Lover who is drawing all things by their own path towards his happy oneness. On him the Will can unalterably fix as the invisible Power that guides and fulfils it and as the source of its strength. In the impersonality this actuating Power is a self-illumined Force that contains all results and calmly works until it accomplishes, in the personality an all wise and omnipotent Master of the Yoga whom nothing can prevent from leading it to its goal. This is the faith with which the seeker has to begin his seeking and endeavour; for in all his effort here, but most of all in his effort towards the Unseen, mental man must perforce proceed by faith. When the realisation comes, the faith divinely fulfilled and completed will be transformed into an eternal flame of knowledge.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 82-83 [T1],
124:Intuition And The Value Of Concentration :::
   Mother, how can the faculty of intuition be developed?

   ... There are different kinds of intuition, and we carry these capacities within us. They are always active to some extent but we don't notice them because we don't pay enough attention to what is going on in us. Behind the emotions, deep within the being, in a consciousness seated somewhere near the level of the solar plexus, there is a sort of prescience, a kind of capacity for foresight, but not in the form of ideas: rather in the form of feelings, almost a perception of sensations. For instance, when one is going to decide to do something, there is sometimes a kind of uneasiness or inner refusal, and usually, if one listens to this deeper indication, one realises that it was justified. In other cases there is something that urges, indicates, insists - I am not speaking of impulses, you understand, of all the movements which come from the vital and much lower still - indications which are behind the feelings, which come from the affective part of the being; there too one can receive a fairly sure indication of the thing to be done. These are forms of intuition or of a higher instinct which can be cultivated by observation and also by studying the results. Naturally, it must be done very sincerely, objectively, without prejudice. If one wants to see things in a particular way and at the same time practise this observation, it is all useless. One must do it as if one were looking at what is happening from outside oneself, in someone else. It is one form of intuition and perhaps the first one that usually manifests. There is also another form but that one is much more difficult to observe because for those who are accustomed to think, to act by reason - not by impulse but by reason - to reflect before doing anything, there is an extremely swift process from cause to effect in the half-conscious thought which prevents you from seeing the line, the whole line of reasoning and so you don't think that it is a chain of reasoning, and that is quite deceptive. You have the impression of an intuition but it is not an intuition, it is an extremely rapid subconscious reasoning, which takes up a problem and goes straight to the conclusions. This must not be mistaken for intuition. In the ordinary functioning of the brain, intuition is something which suddenly falls like a drop of light. If one has the faculty, the beginning of a faculty of mental vision, it gives the impression of something coming from outside or above, like a little impact of a drop of light in the brain, absolutely independent of all reasoning. This is perceived more easily when one is able to silence one's mind, hold it still and attentive, arresting its usual functioning, as if the mind were changed into a kind of mirror turned towards a higher faculty in a sustained and silent attention. That too one can learn to do. One must learn to do it, it is a necessary discipline.
   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.
   It is a discipline to be followed. For a long time one may try and not succeed, but as soon as one succeeds in making a mirror, still and attentive, one always obtains a result, not necessarily with a precise form of thought but always with the sensations of a light coming from above. And then, if one can receive this light coming from above without entering immediately into a whirl of activity, receive it in calm and silence and let it penetrate deep into the being, then after a while it expresses itself either as a luminous thought or as a very precise indication here (Mother indicates the heart), in this other centre.
   Naturally, first these two faculties must be developed; then, as soon as there is any result, one must observe the result, as I said, and see the connection with what is happening, the consequences: see, observe very attentively what has come in, what may have caused a distortion, what one has added by way of more or less conscious reasoning or the intervention of a lower will, also more or less conscious; and it is by a very deep study - indeed, almost of every moment, in any case daily and very frequent - that one succeeds in developing one's intuition. It takes a long time. It takes a long time and there are ambushes: one can deceive oneself, take for intuitions subconscious wills which try to manifest, indications given by impulses one has refused to receive openly, indeed all sorts of difficulties. One must be prepared for that. But if one persists, one is sure to succeed.
   And there comes a time when one feels a kind of inner guidance, something which is leading one very perceptibly in all that one does. But then, for the guidance to have its maximum power, one must naturally add to it a conscious surrender: one must be sincerely determined to follow the indication given by the higher force. If one does that, then... one saves years of study, one can seize the result extremely rapidly. If one also does that, the result comes very rapidly. But for that, it must be done with sincerity and... a kind of inner spontaneity. If one wants to try without this surrender, one may succeed - as one can also succeed in developing one's personal will and making it into a very considerable power - but that takes a very long time and one meets many obstacles and the result is very precarious; one must be very persistent, obstinate, persevering, and one is sure to succeed, but only after a great labour.
   Make your surrender with a sincere, complete self-giving, and you will go ahead at full speed, you will go much faster - but you must not do this calculatingly, for that spoils everything! (Silence) Moreover, whatever you may want to do in life, one thing is absolutely indispensable and at the basis of everything, the capacity of concentrating the attention. If you are able to gather together the rays of attention and consciousness on one point and can maintain this concentration with a persistent will, nothing can resist it - whatever it may be, from the most material physical development to the highest spiritual one. But this discipline must be followed in a constant and, it may be said, imperturbable way; not that you should always be concentrated on the same thing - that's not what I mean, I mean learning to concentrate.
   And materially, for studies, sports, all physical or mental development, it is absolutely indispensable. And the value of an individual is proportionate to the value of his attention.
   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. There is nothing in the human or even in the superhuman field, to which the power of concentration is not the key. You can be the best athlete, you can be the best student, you can be an artistic, literary or scientific genius, you can be the greatest saint with that faculty. And everyone has in himself a tiny little beginning of it - it is given to everybody, but people do not cultivate it.
   ~ The Mother, Questions And Answers 1957-1958,
125:
   Can a Yogi attain to a state of consciousness in which he can know all things, answer all questions, relating even to abstruse scientific problems, such as, for example, the theory of relativity?


Theoretically and in principle it is not impossible for a Yogi to know everything; all depends upon the Yogi.

   But there is knowledge and knowledge. The Yogi does not know in the way of the mind. He does not know everything in the sense that he has access to all possible information or because he contains all the facts of the universe in his mind or because his consciousness is a sort of miraculous encyclopaedia. He knows by his capacity for a containing or dynamic identity with things and persons and forces. Or he knows because he lives in a plane of consciousness or is in contact with a consciousness in which there is the truth and the knowledge.

   If you are in the true consciousness, the knowledge you have will also be of the truth. Then, too, you can know directly, by being one with what you know. If a problem is put before you, if you are asked what is to be done in a particular matter, you can then, by looking with enough attention and concentration, receive spontaneously the required knowledge and the true answer. It is not by any careful application of theory that you reach the knowledge or by working it out through a mental process. The scientific mind needs these methods to come to its conclusions. But the Yogi's knowledge is direct and immediate; it is not deductive. If an engineer has to find out the exact position for the building of an arch, the line of its curve and the size of its opening, he does it by calculation, collating and deducing from his information and data. But a Yogi needs none of these things; he looks, has the vision of the thing, sees that it is to be done in this way and not in another, and this seeing is his knowledge.

   Although it may be true in a general way and in a certain sense that a Yogi can know all things and can answer all questions from his own field of vision and consciousness, yet it does not follow that there are no questions whatever of any kind to which he would not or could not answer. A Yogi who has the direct knowledge, the knowledge of the true truth of things, would not care or perhaps would find it difficult to answer questions that belong entirely to the domain of human mental constructions. It may be, he could not or would not wish to solve problems and difficulties you might put to him which touch only the illusion of things and their appearances. The working of his knowledge is not in the mind. If you put him some silly mental query of that character, he probably would not answer. The very common conception that you can put any ignorant question to him as to some super-schoolmaster or demand from him any kind of information past, present or future and that he is bound to answer, is a foolish idea. It is as inept as the expectation from the spiritual man of feats and miracles that would satisfy the vulgar external mind and leave it gaping with wonder.

   Moreover, the term "Yogi" is very vague and wide. There are many types of Yogis, many lines or ranges of spiritual or occult endeavour and different heights of achievement, there are some whose powers do not extend beyond the mental level; there are others who have gone beyond it. Everything depends on the field or nature of their effort, the height to which they have arrived, the consciousness with which they have contact or into which they enter.

   Do not scientists go sometimes beyond the mental plane? It is said that Einstein found his theory of relativity not through any process of reasoning, but through some kind of sudden inspiration. Has that inspiration anything to do with the Supermind?

The scientist who gets an inspiration revealing to him a new truth, receives it from the intuitive mind. The knowledge comes as a direct perception in the higher mental plane illumined by some other light still farther above. But all that has nothing to do with the action of Supermind and this higher mental level is far removed from the supramental plane. Men are too easily inclined to believe that they have climbed into regions quite divine when they have only gone above the average level. There are many stages between the ordinary human mind and the Supermind, many grades and many intervening planes. If an ordinary man were to get into direct contact even with one of these intermediate planes, he would be dazzled and blinded, would be crushed under the weight of the sense of immensity or would lose his balance; and yet it is not the Supermind.

   Behind the common idea that a Yogi can know all things and answer all questions is the actual fact that there is a plane in the mind where the memory of everything is stored and remains always in existence. All mental movements that belong to the life of the earth are memorised and registered in this plane. Those who are capable of going there and care to take the trouble, can read in it and learn anything they choose. But this region must not be mistaken for the supramental levels. And yet to reach even there you must be able to silence the movements of the material or physical mind; you must be able to leave aside all your sensations and put a stop to your ordinary mental movements, whatever they are; you must get out of the vital; you must become free from the slavery of the body. Then only you can enter into that region and see. But if you are sufficiently interested to make this effort, you can arrive there and read what is written in the earth's memory.

   Thus, if you go deep into silence, you can reach a level of consciousness on which it is not impossible for you to receive answers to all your questions. And if there is one who is consciously open to the plenary truth of the supermind, in constant contact with it, he can certainly answer any question that is worth an answer from the supramental Light. The queries put must come from some sense of the truth and reality behind things. There are many questions and much debated problems that are cobwebs woven of mere mental abstractions or move on the illusory surface of things. These do not pertain to real knowledge; they are a deformation of knowledge, their very substance is of the ignorance. Certainly the supramental knowledge may give an answer, its own answer, to the problems set by the mind's ignorance; but it is likely that it would not be at all satisfactory or perhaps even intelligible to those who ask from the mental level. You must not expect the supramental to work in the way of the mind or demand that the knowledge in truth should be capable of being pieced together with the half-knowledge in ignorance. The scheme of the mind is one thing, but Supermind is quite another and it would no longer be supramental if it adapted itself to the exigencies of the mental scheme. The two are incommensurable and cannot be put together.

   When the consciousness has attained to supramental joys, does it no longer take interest in the things of the mind?

The supramental does not take interest in mental things in the same way as the mind. It takes its own interest in all the movements of the universe, but it is from a different point of view and with a different vision. The world presents to it an entirely different appearance; there is a reversal of outlook and everything is seen from there as other than what it seems to the mind and often even the opposite. Things have another meaning; their aspect, their motion and process, everything about them, are watched with other eyes. Everything here is followed by the supermind; the mind movements and not less the vital, the material movements, all the play of the universe have for it a very deep interest, but of another kind. It is about the same difference as that between the interest taken in a puppet-play by one who holds the strings and knows what the puppets are to do and the will that moves them and that they can do only what it moves them to do, and the interest taken by another who observes the play but sees only what is happening from moment to moment and knows nothing else. The one who follows the play and is outside its secret has a stronger, an eager and passionate interest in what will happen and he gives an excited attention to its unforeseen or dramatic events; the other, who holds the strings and moves the show, is unmoved and tranquil. There is a certain intensity of interest which comes from ignorance and is bound up with illusion, and that must disappear when you are out of the ignorance. The interest that human beings take in things founds itself on the illusion; if that were removed, they would have no interest at all in the play; they would find it dry and dull. That is why all this ignorance, all this illusion has lasted so long; it is because men like it, because they cling to it and its peculiar kind of appeal that it endures.

   ~ The Mother, Questions And Answers 1929-1931, 93?
,
126:
   The whole question.


The whole question? And now, do you understand?... Not quite? I told you that you did not understand because it was muddled up; in one question three different ideas were included. So naturally it created a confusion. But taken separately they are what I explained to you just now, most probably; that is to say, one has this altogether ignorant and obliterated consciousness and is convinced that he is the cause and effect, the origin and result of himself, separate from all others, separate with a limited power to act upon others and a little greater capacity to be set in movement by others or to react to others' influence. That is how people think usually, something like that, isn't that so? How do you feel, you? What effect do you have upon yourself? And you? And you?... You have never thought about it? You have never looked into yourself to see what effect you exercise upon yourself? Never thought over it? No? How do you feel? Nobody will tell me? Come, you tell me that. Never tried to understand how you feel? Yes? No? How strange! Never sought to understand how, for example, decisions take place in you? From where do they come? What makes you decide one thing rather than another? And what is the relation between a decision of yours and your action? And to what extent do you have the freedom of choice between one thing and another? And how far do you feel you are able to, you are free to do this or that or that other or nothing at all?... You have pondered over that? Yes? Is there any one among the students who has thought over it? No? Nobody put the question to himself? You? You?...

Even if one thinks over it, perhaps one is not able to answer!

One cannot explain?

No.

It is difficult to explain? Even this simple little thing, to see where in your consciousness the wills that come from outside meet your will (which you call yours, which comes from within), at what place the two join together and to what extent the one from outside acts upon that from within and the one from within acts upon that from outside? You have never tried to find this out? It has never seemed to you unbearable that a will from outside should have an action upon your will? No?

I do not know.

Oh! I am putting very difficult problems! But, my children, I was preoccupied with that when I was a child of five!... So I thought you must have been preoccupied with it since a long time. In oneself, there are contradictory wills. Yes, many. That is one of the very first discoveries. There is one part which wants things this way; and then at another moment, another way, and a third time, one wants still another thing! Besides, there is even this: something that wants and another which says no. So? But it is exactly that which has to be found if you wish in the least to organise yourself. Why not project yourself upon a screen, as in the cinema, and then look at yourself moving on it? How interesting it is!

This is the first step.

You project yourself on the screen and then observe and see all that is moving there and how it moves and what happens. You make a little diagram, it becomes so interesting then. And then, after a while, when you are quite accustomed to seeing, you can go one step further and take a decision. Or even a still greater step: you organise - arrange, take up all that, put each thing in its place, organise in such a way that you begin to have a straight movement with an inner meaning. And then you become conscious of your direction and are able to say: "Very well, it will be thus; my life will develop in that way, because that is the logic of my being. Now, I have arranged all that within me, each thing has been put in its place, and so naturally a central orientation is forming. I am following this orientation. One step more and I know what will happen to me for I myself am deciding it...." I do not know, I am telling you this; to me it seemed terribly interesting, the most interesting thing in the world. There was nothing, no other thing that interested me more than that.

This happened to me.... I was five or six or seven years old (at seven the thing became quite serious) and I had a father who loved the circus, and he came and told me: "Come with me, I am going to the circus on Sunday." I said: "No, I am doing something much more interesting than going to the circus!" Or again, young friends invited me to attend a meeting where we were to play together, enjoy together: "No, I enjoy here much more...." And it was quite sincere. It was not a pose: for me, it was like this, it was true. There was nothing in the world more enjoyable than that.

And I am so convinced that anybody who does it in that way, with the same freshness and sincerity, will obtain most interesting results.... To put all that on a screen in front of yourself and look at what is happening. And the first step is to know all that is happening and then you must not try to shut your eyes when something does not appear pleasant to you! You must keep them wide open and put each thing in that way before the screen. Then you make quite an interesting discovery. And then the next step is to start telling yourself: "Since all that is happening within me, why should I not put this thing in this way and then that thing in that way and then this other in this way and thus wouldn't I be doing something logical that has a meaning? Why should I not remove that thing which stands obstructing the way, these conflicting wills? Why? And what does that represent in the being? Why is it there? If it were put there, would it not help instead of harming me?" And so on.

And little by little, little by little, you see clearer and then you see why you are made like that, what is the thing you have got to do - that for which you are born. And then, quite naturally, since all is organised for this thing to happen, the path becomes straight and you can say beforehand: "It is in this way that it will happen." And when things come from outside to try and upset all that, you are able to say: "No, I accept this, for it helps; I reject that, for that harms." And then, after a few years, you curb yourself as you curb a horse: you do whatever you like, in the way you like and you go wherever you like.

It seems to me this is worth the trouble. I believe it is the most interesting thing.

...

You must have a great deal of sincerity, a little courage and perseverance and then a sort of mental curiosity, you understand, curious, seeking to know, interested, wanting to learn. To love to learn: that, one must have in one's nature. To find it impossible to stand before something grey, all hazy, in which nothing is seen clearly and which gives you quite an unpleasant feeling, for you do not know where you begin and where you end, what is yours and what is not yours and what is settled and what is not settled - what is this pulp-like thing you call yourself in which things get intermingled and act upon one another without even your being aware of it? You ask yourself: "But why have I done this?" You know nothing about it. "And why have I felt that?" You don't know that, either. And then, you are thrown into a world outside that is only fog and you are thrown into a world inside that is also for you another kind of fog, still more impenetrable, in which you live, like a cork thrown upon the waters and the waves carry it away or cast it into the air, and it drops and rolls on. That is quite an unpleasant state. I do not know, but to me it appears unpleasant.

To see clearly, to see one's way, where one is going, why one is going there, how one is to go there and what one is going to do and what is the kind of relation with others... But that is a problem so wonderfully interesting - it is interesting - and you can always discover things every minute! One's work is never finished.

There is a time, there is a certain state of consciousness when you have the feeling that you are in that condition with all the weight of the world lying heavy upon you and besides you are going in blinkers and do not know where you are going, but there is something which is pushing you. And that is truly a very unpleasant condition. And there is another moment when one draws oneself up and is able to see what is there above, and one becomes it; then one looks at the world as though from the top of a very very high mountain and one sees all that is happening below; then one can choose one's way and follow it. That is a more pleasant condition. This then is truly the truth, you are upon earth for that, surely. All individual beings and all the little concentrations of consciousness were created to do this work. It is the very reason for existence: to be able to become fully conscious of a certain sum of vibrations representing an individual being and put order there and find one's way and follow it.

And so, as men do not know it and do not do it, life comes and gives them a blow here: "Oh! that hurts", then a blow there: "Ah! that's hurting me." And the thing goes on like that and all the time it is like that. And all the time they are getting pain somewhere. They suffer, they cry, they groan. But it is simply due to that reason, there is no other: it is that they have not done that little work. If, when they were quite young, there had been someone to teach them to do the work and they had done it without losing time, they could have gone through life gloriously and instead of suffering they would have been all-powerful masters of their destiny.

This is not to say that necessarily all things would become pleasant. It is not at all that. But your reaction towards things becomes the true reaction and instead of suffering, you learn; instead of being miserable, you go forward and progress. After all, I believe it is for this that you are here - so that there is someone who can tell you: "There, well, try that. It is worth trying." ~ The Mother, Questions And Answers 1953, 199,
127:The Science of Living

To know oneself and to control oneself

AN AIMLESS life is always a miserable life.

Every one of you should have an aim. But do not forget that on the quality of your aim will depend the quality of your life.

   Your aim should be high and wide, generous and disinterested; this will make your life precious to yourself and to others.

   But whatever your ideal, it cannot be perfectly realised unless you have realised perfection in yourself.

   To work for your perfection, the first step is to become conscious of yourself, of the different parts of your being and their respective activities. You must learn to distinguish these different parts one from another, so that you may become clearly aware of the origin of the movements that occur in you, the many impulses, reactions and conflicting wills that drive you to action. It is an assiduous study which demands much perseverance and sincerity. For man's nature, especially his mental nature, has a spontaneous tendency to give a favourable explanation for everything he thinks, feels, says and does. It is only by observing these movements with great care, by bringing them, as it were, before the tribunal of our highest ideal, with a sincere will to submit to its judgment, that we can hope to form in ourselves a discernment that never errs. For if we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavour.

   As you pursue this labour of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all the movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection.

   All this can be realised by means of a fourfold discipline, the general outline of which is given here. The four aspects of the discipline do not exclude each other, and can be followed at the same time; indeed, this is preferable. The starting-point is what can be called the psychic discipline. We give the name "psychic" to the psychological centre of our being, the seat within us of the highest truth of our existence, that which can know this truth and set it in movement. It is therefore of capital importance to become conscious of its presence in us, to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it.

   In various times and places many methods have been prescribed for attaining this perception and ultimately achieving this identification. Some methods are psychological, some religious, some even mechanical. In reality, everyone has to find the one which suits him best, and if one has an ardent and steadfast aspiration, a persistent and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is absolutely indispensable: the will to discover and to realise. This discovery and realisation should be the primary preoccupation of our being, the pearl of great price which we must acquire at any cost. Whatever you do, whatever your occupations and activities, the will to find the truth of your being and to unite with it must be always living and present behind all that you do, all that you feel, all that you think.

   To complement this movement of inner discovery, it would be good not to neglect the development of the mind. For the mental instrument can equally be a great help or a great hindrance. In its natural state the human mind is always limited in its vision, narrow in its understanding, rigid in its conceptions, and a constant effort is therefore needed to widen it, to make it more supple and profound. So it is very necessary to consider everything from as many points of view as possible. Towards this end, there is an exercise which gives great suppleness and elevation to the thought. It is as follows: a clearly formulated thesis is set; against it is opposed its antithesis, formulated with the same precision. Then by careful reflection the problem must be widened or transcended until a synthesis is found which unites the two contraries in a larger, higher and more comprehensive idea.

   Many other exercises of the same kind can be undertaken; some have a beneficial effect on the character and so possess a double advantage: that of educating the mind and that of establishing control over the feelings and their consequences. For example, you must never allow your mind to judge things and people, for the mind is not an instrument of knowledge; it is incapable of finding knowledge, but it must be moved by knowledge. Knowledge belongs to a much higher domain than that of the human mind, far above the region of pure ideas. The mind has to be silent and attentive to receive knowledge from above and manifest it. For it is an instrument of formation, of organisation and action, and it is in these functions that it attains its full value and real usefulness.

   There is another practice which can be very helpful to the progress of the consciousness. Whenever there is a disagreement on any matter, such as a decision to be taken, or an action to be carried out, one must never remain closed up in one's own conception or point of view. On the contrary, one must make an effort to understand the other's point of view, to put oneself in his place and, instead of quarrelling or even fighting, find the solution which can reasonably satisfy both parties; there always is one for men of goodwill.

   Here we must mention the discipline of the vital. The vital being in us is the seat of impulses and desires, of enthusiasm and violence, of dynamic energy and desperate depressions, of passions and revolts. It can set everything in motion, build and realise; but it can also destroy and mar everything. Thus it may be the most difficult part to discipline in the human being. It is a long and exacting labour requiring great patience and perfect sincerity, for without sincerity you will deceive yourself from the very outset, and all endeavour for progress will be in vain. With the collaboration of the vital no realisation seems impossible, no transformation impracticable. But the difficulty lies in securing this constant collaboration. The vital is a good worker, but most often it seeks its own satisfaction. If that is refused, totally or even partially, the vital gets vexed, sulks and goes on strike. Its energy disappears more or less completely and in its place leaves disgust for people and things, discouragement or revolt, depression and dissatisfaction. At such moments it is good to remain quiet and refuse to act; for these are the times when one does stupid things and in a few moments one can destroy or spoil the progress that has been made during months of regular effort. These crises are shorter and less dangerous for those who have established a contact with their psychic being which is sufficient to keep alive in them the flame of aspiration and the consciousness of the ideal to be realised. They can, with the help of this consciousness, deal with their vital as one deals with a rebellious child, with patience and perseverance, showing it the truth and light, endeavouring to convince it and awaken in it the goodwill which has been veiled for a time. By means of such patient intervention each crisis can be turned into a new progress, into one more step towards the goal. Progress may be slow, relapses may be frequent, but if a courageous will is maintained, one is sure to triumph one day and see all difficulties melt and vanish before the radiance of the truth-consciousness.

   Lastly, by means of a rational and discerning physical education, we must make our body strong and supple enough to become a fit instrument in the material world for the truth-force which wants to manifest through us.

   In fact, the body must not rule, it must obey. By its very nature it is a docile and faithful servant. Unfortunately, it rarely has the capacity of discernment it ought to have with regard to its masters, the mind and the vital. It obeys them blindly, at the cost of its own well-being. The mind with its dogmas, its rigid and arbitrary principles, the vital with its passions, its excesses and dissipations soon destroy the natural balance of the body and create in it fatigue, exhaustion and disease. It must be freed from this tyranny and this can be done only through a constant union with the psychic centre of the being. The body has a wonderful capacity of adaptation and endurance. It is able to do so many more things than one usually imagines. If, instead of the ignorant and despotic masters that now govern it, it is ruled by the central truth of the being, you will be amazed at what it is capable of doing. Calm and quiet, strong and poised, at every minute it will be able to put forth the effort that is demanded of it, for it will have learnt to find rest in action and to recuperate, through contact with the universal forces, the energies it expends consciously and usefully. In this sound and balanced life a new harmony will manifest in the body, reflecting the harmony of the higher regions, which will give it perfect proportions and ideal beauty of form. And this harmony will be progressive, for the truth of the being is never static; it is a perpetual unfolding of a growing perfection that is more and more total and comprehensive. As soon as the body has learnt to follow this movement of progressive harmony, it will be possible for it to escape, through a continuous process of transformation, from the necessity of disintegration and destruction. Thus the irrevocable law of death will no longer have any reason to exist.

   When we reach this degree of perfection which is our goal, we shall perceive that the truth we seek is made up of four major aspects: Love, Knowledge, Power and Beauty. These four attributes of the Truth will express themselves spontaneously in our being. The psychic will be the vehicle of true and pure love, the mind will be the vehicle of infallible knowledge, the vital will manifest an invincible power and strength and the body will be the expression of a perfect beauty and harmony.

   Bulletin, November 1950

   ~ The Mother, On Education,
128:Mental Education

OF ALL lines of education, mental education is the most widely known and practised, yet except in a few rare cases there are gaps which make it something very incomplete and in the end quite insufficient.

   Generally speaking, schooling is considered to be all the mental education that is necessary. And when a child has been made to undergo, for a number of years, a methodical training which is more like cramming than true schooling, it is considered that whatever is necessary for his mental development has been done. Nothing of the kind. Even conceding that the training is given with due measure and discrimination and does not permanently damage the brain, it cannot impart to the human mind the faculties it needs to become a good and useful instrument. The schooling that is usually given can, at the most, serve as a system of gymnastics to increase the suppleness of the brain. From this standpoint, each branch of human learning represents a special kind of mental gymnastics, and the verbal formulations given to these various branches each constitute a special and well-defined language.

   A true mental education, which will prepare man for a higher life, has five principal phases. Normally these phases follow one after another, but in exceptional individuals they may alternate or even proceed simultaneously. These five phases, in brief, are:

   (1) Development of the power of concentration, the capacity of attention.
   (2) Development of the capacities of expansion, widening, complexity and richness.
   (3) Organisation of one's ideas around a central idea, a higher ideal or a supremely luminous idea that will serve as a guide in life.
   (4) Thought-control, rejection of undesirable thoughts, to become able to think only what one wants and when one wants.
   (5) Development of mental silence, perfect calm and a more and more total receptivity to inspirations coming from the higher regions of the being.

   It is not possible to give here all the details concerning the methods to be employed in the application of these five phases of education to different individuals. Still, a few explanations on points of detail can be given.

   Undeniably, what most impedes mental progress in children is the constant dispersion of their thoughts. Their thoughts flutter hither and thither like butterflies and they have to make a great effort to fix them. Yet this capacity is latent in them, for when you succeed in arousing their interest, they are capable of a good deal of attention. By his ingenuity, therefore, the educator will gradually help the child to become capable of a sustained effort of attention and a faculty of more and more complete absorption in the work in hand. All methods that can develop this faculty of attention from games to rewards are good and can all be utilised according to the need and the circumstances. But it is the psychological action that is most important and the sovereign method is to arouse in the child an interest in what you want to teach him, a liking for work, a will to progress. To love to learn is the most precious gift that one can give to a child: to love to learn always and everywhere, so that all circumstances, all happenings in life may be constantly renewed opportunities for learning more and always more.

   For that, to attention and concentration should be added observation, precise recording and faithfulness of memory. This faculty of observation can be developed by varied and spontaneous exercises, making use of every opportunity that presents itself to keep the child's thought wakeful, alert and prompt. The growth of the understanding should be stressed much more than that of memory. One knows well only what one has understood. Things learnt by heart, mechanically, fade away little by little and finally disappear; what is understood is never forgotten. Moreover, you must never refuse to explain to a child the how and the why of things. If you cannot do it yourself, you must direct the child to those who are qualified to answer or point out to him some books that deal with the question. In this way you will progressively awaken in the child the taste for true study and the habit of making a persistent effort to know.

   This will bring us quite naturally to the second phase of development in which the mind should be widened and enriched.

   You will gradually show the child that everything can become an interesting subject for study if it is approached in the right way. The life of every day, of every moment, is the best school of all, varied, complex, full of unexpected experiences, problems to be solved, clear and striking examples and obvious consequences. It is so easy to arouse healthy curiosity in children, if you answer with intelligence and clarity the numerous questions they ask. An interesting reply to one readily brings others in its train and so the attentive child learns without effort much more than he usually does in the classroom. By a choice made with care and insight, you should also teach him to enjoy good reading-matter which is both instructive and attractive. Do not be afraid of anything that awakens and pleases his imagination; imagination develops the creative mental faculty and through it study becomes living and the mind develops in joy.

   In order to increase the suppleness and comprehensiveness of his mind, one should see not only that he studies many varied topics, but above all that a single subject is approached in various ways, so that the child understands in a practical manner that there are many ways of facing the same intellectual problem, of considering it and solving it. This will remove all rigidity from his brain and at the same time it will make his thinking richer and more supple and prepare it for a more complex and comprehensive synthesis. In this way also the child will be imbued with the sense of the extreme relativity of mental learning and, little by little, an aspiration for a truer source of knowledge will awaken in him.

   Indeed, as the child grows older and progresses in his studies, his mind too ripens and becomes more and more capable of forming general ideas, and with them almost always comes a need for certitude, for a knowledge that is stable enough to form the basis of a mental construction which will permit all the diverse and scattered and often contradictory ideas accumulated in his brain to be organised and put in order. This ordering is indeed very necessary if one is to avoid chaos in one's thoughts. All contradictions can be transformed into complements, but for that one must discover the higher idea that will have the power to bring them harmoniously together. It is always good to consider every problem from all possible standpoints so as to avoid partiality and exclusiveness; but if the thought is to be active and creative, it must, in every case, be the natural and logical synthesis of all the points of view adopted. And if you want to make the totality of your thoughts into a dynamic and constructive force, you must also take great care as to the choice of the central idea of your mental synthesis; for upon that will depend the value of this synthesis. The higher and larger the central idea and the more universal it is, rising above time and space, the more numerous and the more complex will be the ideas, notions and thoughts which it will be able to organise and harmonise.

   It goes without saying that this work of organisation cannot be done once and for all. The mind, if it is to keep its vigour and youth, must progress constantly, revise its notions in the light of new knowledge, enlarge its frame-work to include fresh notions and constantly reclassify and reorganise its thoughts, so that each of them may find its true place in relation to the others and the whole remain harmonious and orderly.

   All that has just been said concerns the speculative mind, the mind that learns. But learning is only one aspect of mental activity; the other, which is at least equally important, is the constructive faculty, the capacity to form and thus prepare action. This very important part of mental activity has rarely been the subject of any special study or discipline. Only those who want, for some reason, to exercise a strict control over their mental activities think of observing and disciplining this faculty of formation; and as soon as they try it, they have to face difficulties so great that they appear almost insurmountable.

   And yet control over this formative activity of the mind is one of the most important aspects of self-education; one can say that without it no mental mastery is possible. As far as study is concerned, all ideas are acceptable and should be included in the synthesis, whose very function is to become more and more rich and complex; but where action is concerned, it is just the opposite. The ideas that are accepted for translation into action should be strictly controlled and only those that agree with the general trend of the central idea forming the basis of the mental synthesis should be permitted to express themselves in action. This means that every thought entering the mental consciousness should be set before the central idea; if it finds a logical place among the thoughts already grouped, it will be admitted into the synthesis; if not, it will be rejected so that it can have no influence on the action. This work of mental purification should be done very regularly in order to secure a complete control over one's actions.

   For this purpose, it is good to set apart some time every day when one can quietly go over one's thoughts and put one's synthesis in order. Once the habit is acquired, you can maintain control over your thoughts even during work and action, allowing only those which are useful for what you are doing to come to the surface. Particularly, if you have continued to cultivate the power of concentration and attention, only the thoughts that are needed will be allowed to enter the active external consciousness and they then become all the more dynamic and effective. And if, in the intensity of concentration, it becomes necessary not to think at all, all mental vibration can be stilled and an almost total silence secured. In this silence one can gradually open to the higher regions of the mind and learn to record the inspirations that come from there.

   But even before reaching this point, silence in itself is supremely useful, because in most people who have a somewhat developed and active mind, the mind is never at rest. During the day, its activity is kept under a certain control, but at night, during the sleep of the body, the control of the waking state is almost completely removed and the mind indulges in activities which are sometimes excessive and often incoherent. This creates a great stress which leads to fatigue and the diminution of the intellectual faculties.

   The fact is that like all the other parts of the human being, the mind too needs rest and it will not have this rest unless we know how to provide it. The art of resting one's mind is something to be acquired. Changing one's mental activity is certainly one way of resting; but the greatest possible rest is silence. And as far as the mental faculties are concerned a few minutes passed in the calm of silence are a more effective rest than hours of sleep.

   When one has learned to silence the mind at will and to concentrate it in receptive silence, then there will be no problem that cannot be solved, no mental difficulty whose solution cannot be found. When it is agitated, thought becomes confused and impotent; in an attentive tranquillity, the light can manifest itself and open up new horizons to man's capacity. Bulletin, November 1951

   ~ The Mother, On Education,
129:It does not matter if you do not understand it - Savitri, read it always. You will see that every time you read it, something new will be revealed to you. Each time you will get a new glimpse, each time a new experience; things which were not there, things you did not understand arise and suddenly become clear. Always an unexpected vision comes up through the words and lines. Every time you try to read and understand, you will see that something is added, something which was hidden behind is revealed clearly and vividly. I tell you the very verses you have read once before, will appear to you in a different light each time you re-read them. This is what happens invariably. Always your experience is enriched, it is a revelation at each step.

But you must not read it as you read other books or newspapers. You must read with an empty head, a blank and vacant mind, without there being any other thought; you must concentrate much, remain empty, calm and open; then the words, rhythms, vibrations will penetrate directly to this white page, will put their stamp upon the brain, will explain themselves without your making any effort.

Savitri alone is sufficient to make you climb to the highest peaks. If truly one knows how to meditate on Savitri, one will receive all the help one needs. For him who wishes to follow this path, it is a concrete help as though the Lord himself were taking you by the hand and leading you to the destined goal. And then, every question, however personal it may be, has its answer here, every difficulty finds its solution herein; indeed there is everything that is necessary for doing the Yoga.

*He has crammed the whole universe in a single book.* It is a marvellous work, magnificent and of an incomparable perfection.

You know, before writing Savitri Sri Aurobindo said to me, *I am impelled to launch on a new adventure; I was hesitant in the beginning, but now I am decided. Still, I do not know how far I shall succeed. I pray for help.* And you know what it was? It was - before beginning, I warn you in advance - it was His way of speaking, so full of divine humility and modesty. He never... *asserted Himself*. And the day He actually began it, He told me: *I have launched myself in a rudderless boat upon the vastness of the Infinite.* And once having started, He wrote page after page without intermission, as though it were a thing already complete up there and He had only to transcribe it in ink down here on these pages.

In truth, the entire form of Savitri has descended "en masse" from the highest region and Sri Aurobindo with His genius only arranged the lines - in a superb and magnificent style. Sometimes entire lines were revealed and He has left them intact; He worked hard, untiringly, so that the inspiration could come from the highest possible summit. And what a work He has created! Yes, it is a true creation in itself. It is an unequalled work. Everything is there, and it is put in such a simple, such a clear form; verses perfectly harmonious, limpid and eternally true. My child, I have read so many things, but I have never come across anything which could be compared with Savitri. I have studied the best works in Greek, Latin, English and of course French literature, also in German and all the great creations of the West and the East, including the great epics; but I repeat it, I have not found anywhere anything comparable with Savitri. All these literary works seems to me empty, flat, hollow, without any deep reality - apart from a few rare exceptions, and these too represent only a small fraction of what Savitri is. What grandeur, what amplitude, what reality: it is something immortal and eternal He has created. I tell you once again there is nothing like in it the whole world. Even if one puts aside the vision of the reality, that is, the essential substance which is the heart of the inspiration, and considers only the lines in themselves, one will find them unique, of the highest classical kind. What He has created is something man cannot imagine. For, everything is there, everything.

It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.

My child, yes, everything is there: mysticism, occultism, philosophy, the history of evolution, the history of man, of the gods, of creation, of Nature. How the universe was created, why, for what purpose, what destiny - all is there. You can find all the answers to all your questions there. Everything is explained, even the future of man and of the evolution, all that nobody yet knows. He has described it all in beautiful and clear words so that spiritual adventurers who wish to solve the mysteries of the world may understand it more easily. But this mystery is well hidden behind the words and lines and one must rise to the required level of true consciousness to discover it. All prophesies, all that is going to come is presented with the precise and wonderful clarity. Sri Aurobindo gives you here the key to find the Truth, to discover the Consciousness, to solve the problem of what the universe is. He has also indicated how to open the door of the Inconscience so that the light may penetrate there and transform it. He has shown the path, the way to liberate oneself from the ignorance and climb up to the superconscience; each stage, each plane of consciousness, how they can be scaled, how one can cross even the barrier of death and attain immortality. You will find the whole journey in detail, and as you go forward you can discover things altogether unknown to man. That is Savitri and much more yet. It is a real experience - reading Savitri. All the secrets that man possessed, He has revealed, - as well as all that awaits him in the future; all this is found in the depth of Savitri. But one must have the knowledge to discover it all, the experience of the planes of consciousness, the experience of the Supermind, even the experience of the conquest of Death. He has noted all the stages, marked each step in order to advance integrally in the integral Yoga.

All this is His own experience, and what is most surprising is that it is my own experience also. It is my sadhana which He has worked out. Each object, each event, each realisation, all the descriptions, even the colours are exactly what I saw and the words, phrases are also exactly what I heard. And all this before having read the book. I read Savitri many times afterwards, but earlier, when He was writing He used to read it to me. Every morning I used to hear Him read Savitri. During the night He would write and in the morning read it to me. And I observed something curious, that day after day the experiences He read out to me in the morning were those I had had the previous night, word by word. Yes, all the descriptions, the colours, the pictures I had seen, the words I had heard, all, all, I heard it all, put by Him into poetry, into miraculous poetry. Yes, they were exactly my experiences of the previous night which He read out to me the following morning. And it was not just one day by chance, but for days and days together. And every time I used to compare what He said with my previous experiences and they were always the same. I repeat, it was not that I had told Him my experiences and that He had noted them down afterwards, no, He knew already what I had seen. It is my experiences He has presented at length and they were His experiences also. It is, moreover, the picture of Our joint adventure into the unknown or rather into the Supermind.

These are experiences lived by Him, realities, supracosmic truths. He experienced all these as one experiences joy or sorrow, physically. He walked in the darkness of inconscience, even in the neighborhood of death, endured the sufferings of perdition, and emerged from the mud, the world-misery to breathe the sovereign plenitude and enter the supreme Ananda. He crossed all these realms, went through the consequences, suffered and endured physically what one cannot imagine. Nobody till today has suffered like Him. He accepted suffering to transform suffering into the joy of union with the Supreme. It is something unique and incomparable in the history of the world. It is something that has never happened before, He is the first to have traced the path in the Unknown, so that we may be able to walk with certitude towards the Supermind. He has made the work easy for us. Savitri is His whole Yoga of transformation, and this Yoga appears now for the first time in the earth-consciousness.

And I think that man is not yet ready to receive it. It is too high and too vast for him. He cannot understand it, grasp it, for it is not by the mind that one can understand Savitri. One needs spiritual experiences in order to understand and assimilate it. The farther one advances on the path of Yoga, the more does one assimilate and the better. No, it is something which will be appreciated only in the future, it is the poetry of tomorrow of which He has spoken in The Future Poetry. It is too subtle, too refined, - it is not in the mind or through the mind, it is in meditation that Savitri is revealed.

And men have the audacity to compare it with the work of Virgil or Homer and to find it inferior. They do not understand, they cannot understand. What do they know? Nothing at all. And it is useless to try to make them understand. Men will know what it is, but in a distant future. It is only the new race with a new consciousness which will be able to understand. I assure you there is nothing under the blue sky to compare with Savitri. It is the mystery of mysteries. It is a *super-epic,* it is super-literature, super-poetry, super-vision, it is a super-work even if one considers the number of lines He has written. No, these human words are not adequate to describe Savitri. Yes, one needs superlatives, hyperboles to describe it. It is a hyper-epic. No, words express nothing of what Savitri is, at least I do not find them. It is of immense value - spiritual value and all other values; it is eternal in its subject, and infinite in its appeal, miraculous in its mode and power of execution; it is a unique thing, the more you come into contact with it, the higher will you be uplifted. Ah, truly it is something! It is the most beautiful thing He has left for man, the highest possible. What is it? When will man know it? When is he going to lead a life of truth? When is he going to accept this in his life? This yet remains to be seen.

My child, every day you are going to read Savitri; read properly, with the right attitude, concentrating a little before opening the pages and trying to keep the mind as empty as possible, absolutely without a thought. The direct road is through the heart. I tell you, if you try to really concentrate with this aspiration you can light the flame, the psychic flame, the flame of purification in a very short time, perhaps in a few days. What you cannot do normally, you can do with the help of Savitri. Try and you will see how very different it is, how new, if you read with this attitude, with this something at the back of your consciousness; as though it were an offering to Sri Aurobindo. You know it is charged, fully charged with consciousness; as if Savitri were a being, a real guide. I tell you, whoever, wanting to practice Yoga, tries sincerely and feels the necessity for it, will be able to climb with the help of Savitri to the highest rung of the ladder of Yoga, will be able to find the secret that Savitri represents. And this without the help of a Guru. And he will be able to practice it anywhere. For him Savitri alone will be the guide, for all that he needs he will find Savitri. If he remains very quiet when before a difficulty, or when he does not know where to turn to go forward and how to overcome obstacles, for all these hesitations and incertitudes which overwhelm us at every moment, he will have the necessary indications, and the necessary concrete help. If he remains very calm, open, if he aspires sincerely, always he will be as if lead by the hand. If he has faith, the will to give himself and essential sincerity he will reach the final goal.

Indeed, Savitri is something concrete, living, it is all replete, packed with consciousness, it is the supreme knowledge above all human philosophies and religions. It is the spiritual path, it is Yoga, Tapasya, Sadhana, in its single body. Savitri has an extraordinary power, it gives out vibrations for him who can receive them, the true vibrations of each stage of consciousness. It is incomparable, it is truth in its plenitude, the Truth Sri Aurobindo brought down on the earth. My child, one must try to find the secret that Savitri represents, the prophetic message Sri Aurobindo reveals there for us. This is the work before you, it is hard but it is worth the trouble. - 5 November 1967

~ The Mother, Sweet Mother, The Mother to Mona Sarkar, [T0],
130:You must persevere in your concentration till you come to the point when you no longer lose the inner contact. ~ Sri Aurobindo,
131:For concentration does indeed unlock all doors; it lies at the heart of every practice as it is of the essence of all theory; and almost all the various rules and regulations are aimed at securing adeptship in this matter. All the subsidiary work—awareness, one-pointedness, mindfulness and the rest—is intended to train you to this. ~ Aleister Crowley, Magick Without Tears,

*** NEWFULLDB 2.4M ***

1:Concentration attracts luck factor. ~ Amit Ray
2:Chess demands total concentration ~ Bobby Fischer
3:concentration. “This time I kill you. ~ G L Breedon
4:Conflict is the opposite of concentration. ~ Kevin Horsley
5:Music for me, it demands full concentration. ~ Paulo Coelho
6:Concentration is the secret of srength. ~ Ralph Waldo Emerson
7:Concentration is at the root of mental mastery. ~ Robin Sharma
8:Concentration is the secret of strength. ~ Ralph Waldo Emerson
9:Your carbon dioxide is breaking my concentration. ~ Emma Lesko
10:There is no happiness. There is only concentration. ~ Al Pacino
11:One great cause of failure is lack of concentration. ~ Bruce Lee
12:One great cause of failure is lack of concentration. ~ Bruce Lee,
13:The only prudence in life is concentration. ~ Ralph Waldo Emerson
14:Overconcentration on any one point is distortion. ~ Camille Paglia
15:Reduce the light, increase the concentration! ~ Mehmet Murat ildan
16:I didn't equate a POW camp with a concentration camp. ~ Larry Hovis
17:Concentration is the other name of the success! ~ Mehmet Murat ildan
18:So intense was Kennedy’s concentration that she hadn’t ~ Vince Flynn
19:Concentration is sometimes mistaken for grumpiness. ~ Michael Atherton
20:concentration, the suspension of time, an unobtrusive wit. ~ Teju Cole
21:True concentration is an unbroken thread of awareness. ~ B K S Iyengar
22:Concentration is one of the happiest things in my life. ~ Haruki Murakami
23:Concentration is the root of all the higher abilities in man. ~ Bruce Lee
24:I have a writer’s concentration: intense, but flickering. ~ Donald McCaig
25:...it forces concentration, and thus opens up the world. ~ Elizabeth Moon
26:The secret of concentration is to shut down the other windows. ~ Amit Ray
27:Concentration is the root of all the higher abilities in man. ~ Bruce Lee,
28:Distraction wastes our energy, concentration restores it. ~ Sharon Salzberg
29:Facing a wall when you write really aids your concentration. ~ Peter Straub
30:It's all about concentration and repetition. That's all it is. ~ Chris Bosh
31:...we are all voluntary members of a concentration camp. ~ Charles Bukowski
32:Concentration is one of the happiest things in my life.
   ~ Haruki Murakami,
33:There were ten concentration camps in France from 1939 on. ~ Martha Gellhorn
34:Concentration of the mind is the source of all knowledge. ~ Swami Vivekananda
35:Concentration Attention Multitasking Boredom Procrastination ~ Sharon Salzberg
36:Mental attitude and concentration are the keys to pitching. ~ Ferguson Jenkins
37:The Internet encourages superficial browsing, not concentration. ~ Tony Reinke
38:A strong memory, concentration, imagination, and a strong will. ~ Bobby Fischer
39:A certain color tones you up. It's the concentration of timbres. ~ Henri Matisse
40:The key to tipping point leadership is concentration, not diffusion ~ W Chan Kim
41:This galloping concentration in broadcast ownership is unhealthy. ~ Byron Dorgan
42:a concentration of young people who wanted to open their minds, ~ Jennifer Weiner
43:Life is like a concentration camp... you can't leave without dying. ~ Woody Allen
44:The creation of a thousand forests is in a single acorn. Concentration ~ Og Mandino
45:There are times when not thinking requires all of one's concentration. ~ Robin Hobb
46:Even Eichmann was sickened when he toured the concentration camps. ~ Stanley Milgram
47:aimed not at military concentrations, but at total populations. He ~ Clifford D Simak
48:But my father, a thief in many ways, had robbed me of my concentration. ~ Mitch Albom
49:Concentration is the magic key that opens the door to accomplishment. ~ Michael Korda
50:Resistance hates two qualities above all others: concentration and depth. ~ Anonymous
51:Diversification may preserve wealth, but concentration builds wealth. ~ Warren Buffett
52:Lack of concentration makes one tired, while concentration wakes one up. ~ Erich Fromm
53:No doubt concentration camps were a means, a menace used to keep order. ~ Albert Speer
54:The stillness of the mind is prepared by the process of concentration. ~ Sri Aurobindo
55:In concentration and silence we must gather strength for the right action. ~ The Mother
56:In the Gita continuous concentration on God is the king of sacrifices. ~ Mahatma Gandhi
57:We would work side by side for hours, in a state of mutual concentration. ~ Patti Smith
58:With the Ethical Rules and a little concentration, anything is possible. ~ Dharma Mittra
59:Concentration is a process of distraction from less important matters. It ~ Dale Carnegie
60:Exceptional work is always associated with periods of deep concentration. ~ Kevin Horsley
61:It isn’t me,” Rand said, adopting a look of concentration. “Ah. I am shielded. ~ Anonymous
62:without concentration, a complex activity breaks down into chaos. ~ Mihaly Csikszentmihalyi
63:High achievements in art, music, etc., are the results of concentration. ~ Swami Vivekananda
64:In deep meditation the flow of concentration is continuous like the flow of oil. ~ Patanjali
65:Meditation utilises concentration in its highest form. Concentration ~ Paramahansa Yogananda
66:He moves smoothly and slowly, carrying his concentration like a brimming cup. ~ Thomas Harris
67:Practice is not a matter of years and months. It is a matter of concentration. ~ Koichi Tohei
68:The greater his aspiration and concentration, the more he finds the Eternal. ~ Sri Ramakrishna
69:Concentration is my motto - first honesty, then industry, then concentration. ~ Andrew Carnegie
70:Life in a concentration camp tore open the human soul and exposed its depths. ~ Viktor E Frankl
71:One great cause of failure of young men in business is lack of concentration. ~ Andrew Carnegie
72:Success comes from curiosity, concentration, perseverance and self criticism. ~ Albert Einstein
73:The greater his aspiration and concentration, the more he finds the Eternal. ~ Sri Ramakrishna,
74:Fasting: Improves mental clarity and concentration Induces weight and body fat loss ~ Jason Fung
75:...I would like to live a little bit longer in this beautiful concentration camp. ~ Imre Kert sz
76:This special green is the result of high copper concentration in the soil. ~ Robert Anton Wilson
77:Every soul is born with concentration; it loses this faculty as it grows up. ~ Hazrat Inayat Khan
78:If dictatorship is the concentration of power, freedom consists in its diffusion. ~ Lord Hailsham
79:Success comes from curiosity, concentration, perseverance and self criticism.
   ~ Albert Einstein,
80:The power of concentration is the only key to the treasure-house of knowledge. ~ Swami Vivekananda
81:The vast majority of Jews killed in the Holocaust never saw a concentration camp. ~ Timothy Snyder
82:Being fit helps me improve my concentration, my will power and even my determination. ~ Arjun Rampal
83:No fine work can be done without concentration and self-sacrifice and toil and doubt. ~ Max Beerbohm
84:Difficulties will assail you only when you lack in concentration and persistence. ~ Walter J Phillips
85:In science, as in love, a concentration on technique is likely to lead to impotence. ~ Peter L Berger
86:Ninety percent of my game is mental. It's my concentration that has gotten me this far. ~ Chris Evert
87:Pain was a form of art, after all: a concentration of the soul, an extension of time. ~ Max Gladstone
88:The magic of the pen lies in the concentration of your thoughts upon one object. ~ George Henry Lewes
89:When I play, I become entirely absorbed in the game. It may be a form of concentration. ~ Helen Wills
90:Zen is not some kind of excitement, but concentration on our usual everyday routine. ~ Shunryu Suzuki
91:But belligerence was a poor aid to concentration, as were three gins and a bottle of wine ~ Ian McEwan
92:Concentration of the powers of the mind is our only instrument to help us see God. ~ Swami Vivekananda
93:She reads with great concentration. Her eyes rarely move from the pages of the book. ~ Haruki Murakami
94:single-minded, wholehearted, free and glad concentration on the business of pleasing God. ~ J I Packer
95:Concentration is a part of life. It is not the consequence of a method of education. ~ Maria Montessori
96:Concentration is the key that opens up to the child the latent treasures within him. ~ Maria Montessori
97:Concentration of the powers of the mind is our only instrument to help us see God. ~ Swami Vivekananda,
98:Without reason, there is no concentration. Without concentration, there is no reason. ~ Thich Nhat Hanh
99:Along with the development of concentration we must develop the power of detachment. ~ Swami Vivekananda
100:The concentration of the elite athlete is akin perhaps to the concentration of the writer. ~ Julia Leigh
101:concentration breeds efficiency while division brings inefficiency, error, and tension. ~ Eknath Easwaran
102:Your level of your concentration decides the extent of the realization of your dreams. ~ Stephen Richards
103:After a war, after a concentration camp, I find it's not too difficult to be happy. ~ Loudon Wainwright III
104:Study: concentration of the mind on whatever will ultimately put something in your pocket. ~ Elbert Hubbard
105:Success in any endeavor requires single-minded attention to detail and total concentration. ~ Willie Sutton
106:If you are a professional and have confidence, then I would advocate lots of concentration. ~ Warren Buffett
107:It [concentration of wealth and power] has been a menace to . . . American democracy. ~ Franklin D Roosevelt
108:Learning to focus attention and concentration is very useful; meditation can help you do that. ~ Andrew Weil
109:Concentration on impermanence and nonself leads to the insight of impermanence and nonself. ~ Thich Nhat Hanh
110:Humility is throwing oneself away in complete concentration on something or someone else. ~ Madeleine L Engle
111:My training was based on concentration, and it's impossible to cheat when you are concentrated ~ Serge Nubret
112:The best advice I ever came across on the subject of concentration is: Wherever you are, be there. ~ Jim Rohn
113:Concentration, as a foundation for mindfulness, is a key step on the path to greater sanity. ~ Ronald D Siegel
114:In few places is there such a high concentration of hypocrisy as at a writer’s funeral. ~ Juan Gabriel V squez
115:In the second Boer war 26,000 Boer women and children perished in British concentration camps. ~ Thomas Sowell
116:The degree of concentration you give to your dream will determine your success percentage! ~ Israelmore Ayivor
117:The essence of the stage is concentration and penetration. Of the screen action, movement, sweep. ~ Elia Kazan
118:Music taught me how to always be patient and focused, and to train the little concentration in myself. ~ Hiromi
119:Nothing erases unpleasant thoughts more effectively than conscious concentration on pleasant ones. ~ Hans Selye
120:The only secret I can claim to have is concentration, and that's something that can't be taught. ~ Lucian Freud
121:Any word spoken with clear realization and deep concentration has a materialising value. ~ Paramahansa Yogananda
122:Concentration, Full Confidence, Pure Will. With these 3, what cannot be accomplished? ~ Sri Nisargadatta Maharaj
123:Concentration is a form of exclusion, and where there is exclusion, there is a thinker who excludes. ~ Bruce Lee
124:Don't attribute mishaps to a lapse in concentration - if you missed the note you don't know it. ~ William Westney
125:One makes their own luck, good or ill... and there are no guesses, merely faulty concentration. ~ Richard A Knaak
126:To focus our mind on the task at hand-with fierce concentration-m akes for a productive use of time. ~ R C Sproul
127:The mind is a thing that dwells in diffusion, in succession. ~ Sri Aurobindo, The Synthesis Of Yoga, Concentration,
128:We destroy our concentration by multitasking the moment and our peace away. Multitasking is a myth! ~ Kevin Horsley
129:When we are most scared is the time to summon our clearest concentration and move forward, not back. ~ Peter Heller
130:Breathing meditation can quiet the mind, open the body, and develop a great power of concentration. ~ Jack Kornfield
131:In parts of Montana, salt concentrations in soil water, have reached those double those of seawater. ~ Jared Diamond
132:The problem in this world is to avoid concentration of power - we must have a dispersion of power. ~ Milton Friedman
133:When we can play with the unself-conscious concentration of a child, this is: art: prayer: love. ~ Madeleine L Engle
134:Concentration camps were entirely a matter for the police and had nothing to do with the administration. ~ Hans Frank
135:I find that when I am actually writing, I enter a zone of concentration too small to admit my troubles. ~ Roger Ebert
136:If you give it good concentration, good energy, good heart and good performance, the song will play you. ~ Levon Helm
137:I like swordwork. It's like riding, that way - it forces concentration, and thus opens up the world. ~ Elizabeth Moon
138:Cleave believed the concentration of carbohydrates in the refining process did its damage in three ways. ~ Gary Taubes
139:Evaluate every performance on: stage presence, concentration, delivery, material and lessons learned. ~ Franklyn Ajaye
140:Ability is the result of mental and physical toughness, resourcefulness, and powerful concentration. ~ Howard A Tullman
141:Concentration has to be made in the heart, which is cool and refreshing. ~ Sri Ramana Maharshi #Meditation #SelfInquiry
142:The power of the human intelligence is without bounds; it increases by concentration: that is the secret. ~ Vivekananda
143:There are different kinds of concentration required to make a painting, different kinds of being present. ~ Joe Bradley
144:To be an actor you need four things: energy, concentration, a lot of luck and, of course, good roles. ~ Charlton Heston
145:With a great concentration, you shall become successful in eliminating the possibility of failure! ~ Mehmet Murat ildan
146:By dedicating so much concentration to the issue of security, bilateral matters pass to a secondary level. ~ Vicente Fox
147:Dignity and quiet joy in all that we do are the expression of perfect concentration and perfect wisdom. ~ Gautama Buddha
148:Intense concentration for hour after hour can bring out resources in people that they didn't know they had. ~ Edwin Land
149:A strong memory, concentration, imagination, and a strong will is required to become a great Chess player ~ Bobby Fischer
150:Concentration is the act of building focus and meditation is the art of retaining it without losing awareness. ~ Om Swami
151:I'm a writer, not a professional runner. It's fun and it helps me write. I need powerful concentration. ~ Haruki Murakami
152:...all perception is but a change in the concentration of hydrogen ions on the surface of the brain cells. ~ Stanis aw Lem
153:Anyone who has achieved excellence in any form knows that it comes as a result of ceaseless concentration. ~ Louise Brooks
154:It is by the thought that we dissipate ourselves in the phenomenal. ~ Sri Aurobindo, The Synthesis Of Yoga, Concentration,
155:Specialization, concentration and consistency is the key to outstanding performance... Love your zone! ~ Israelmore Ayivor
156:Narrow all your interests until the attitude of mind and heart and body is concentration on Jesus Christ. ~ Oswald Chambers
157:When your concentration reaches it's highest point of being, then, and only then can there be a transformation. ~ Hs an Hua
158:Elegance is achieved when, having discarded all superfluous things, we discover simplicity and concentration. ~ Paulo Coelho
159:For reasons no one has yet explained, the Internet is at once riveting and a great killer of concentration. ~ Joseph Epstein
160:When we keep our silence we gather our power; when we speak we let loose the concentration of quiet reverie. ~ Bryant McGill
161:The best advice I ever came across on the subject of concentration is: Wherever you are, be there.” ~ Jim Rohn ~ Kevin Horsley
162:You must persevere in your concentration till you come to the point when you no longer lose the inner contact. ~ Sri Aurobindo,
163:Concentration is about learning how to stay centered. When you concentrate your power, you can achieve anything. ~ Kevin Horsley
164:Sincere thought means thought of concentration (quiet awareness). The thought of a distracted mind cannot be sincere ~ Bruce Lee
165:I like the concentration, the crush; I like working with language, as others like working with clay, or notes. ~ Gwendolyn Brooks
166:An ethic gone wrong is an essential preliminary to the sweat shop or the concentration camp and the death march. ~ Simon Blackburn
167:As an actor, you deal in fantasy, imagination, and concentration. Those are your three weapons. Those are your bullets. ~ Rob Lowe
168:Building concentration is primarily a matter of removing certain mental factors that hinder its application. ~ Henepola Gunaratana
169:I can only reply that the secret to success in every human endeavor is total concentration. Ask any great athlete. ~ Kurt Vonnegut
170:It is easier to remove tyrants and destroy concentration camps than to kill the ideas that gave them birth. ~ Madeleine K Albright
171:the deeper meaning of focus—a concentration and coordination of action and resources that creates an advantage. ~ Richard P Rumelt
172:This was somehow a day on which concentration would not be possible, a day on which words must give way to images ~ Anita Brookner
173:Flow neatly separates the two forms of effort: concentration on the task and the deliberate control of attention. ~ Daniel Kahneman
174:I majored in political science, and my concentration was U.S. involvement in Latin America in the 20th century. ~ Sebastian Arcelus
175:Meditation helps concentration of the mind. Then the mind is free from thoughts and is in the meditated form. ~ Sri Ramana Maharshi
176:The best advice I ever came across on the subject of concentration is: Wherever you are, be there.” ~ Kevin Horsley ~ Kevin Horsley
177:The first essential for the child’s development is concentration. The child who concentrates is immensely happy. ~ Maria Montessori
178:Golf is a search for perfection, for balance. It's about meditation and concentration. You have to use hand and brain. ~ Celine Dion
179:I'm too passionate about my work...Acting takes not only concentration, it takes creativity; it takes... your soul. ~ Farrah Fawcett
180:Concentration, focus, long-term thinking—those are the qualities that separate a warrior from a mere flailing fighter. ~ Timothy Zahn
181:Go on practicing. Your concentration will be as easy as breathing. That will be the crown of your achievements. ~ Sri Ramana Maharshi
182:I never work with an audience - I can't do this. The process depends on the highest degree of nervous concentration. ~ Frank Auerbach
183:Jews in concentration camps had shaved heads and tattoos. You’d think the anti-Semites would go for a different look. ~ David Sedaris
184:The cure from all difficulties can come only when the egoistic concentration upon one's desires and conveniences ceases. ~ The Mother
185:Are we facing a new Dark Age, Angus? Possibly, Lou. A dark age in which our concentration spell is this long. ~ Alexander McCall Smith
186:Concentration is the creation of the instrument; meditation is the right use of it; contemplation transcends it. ~ Christmas Humphreys
187:IF MENTAL EMOTIONAL CONCENTRATION FELT FLARED UP WELL MADLY BY TIME INFLUENCE ? MUTUAL SOUL ENJOYMENT IS PLEASINGLY ENSURED. ~ Various
188:In no other form of society in history has there been such a concentration of images, such a density of visual messages. ~ John Berger
189:Where I’d had huge success, I had narrowed my concentration to one thing, and where my success varied, my focus had too. ~ Gary Keller
190:Being dwelling in consciousness upon itself for bliss, this is the divine Tapas. ~ Sri Aurobindo, The Synthesis Of Yoga, Concentration,
191:I don't think more concentration is required for Robert De Niro to do what he does as for Jim Carrey to do what he does. ~ Eddie Murphy
192:I feel like, in a way, after doing it for so many years, you learn a certain concentration and how to turn it on and off. ~ Maria Bello
193:The cure from all difficulties can come only when the egoistic concentration upon one's desires and conveniences ceases. ~ ~ The Mother
194:This thirst for personal success, and this continual concentration of the mind in one direction, makes people cold, and ~ Anton Chekhov
195:An all-inclusive concentration is the difficult achievement towards which we must labour
   ~ Sri Aurobindo, The Synthesis Of Yoga, [T5],
196:It is not by the consolidation or concentration of powers but by their distribution that good government is effected. ~ Thomas Jefferson
197:Nothing interferes with my concentration. You could put on an orgy in my office and I wouldn't look up. Well, maybe once. ~ Isaac Asimov
198:Then I asked, “Do you lose concentration when a woman you want is in the room?”
“I hope not or tonight we’re fucked. ~ Kristen Ashley
199:The opposing tendencies of concentration and spread are of little consequence in the liberal model of political economy. ~ Robert Gilpin
200:Bee exhibits extraordinary concentration when working alone; when working in a group, she is a quiet and confident leader. ~ Maria Semple
201:Concentration is the secret of strength in politics, in war, in trade, in short in all management of human affairs. ~ Ralph Waldo Emerson
202:Whatever you focus on, you become. That is the key line, you know. Meditation is the bow and concentration is the arrow. ~ Frederick Lenz
203:No effort is required to define or even attain happiness, but enormous concentration is needed to abandon everything else. ~ Quentin Crisp
204:Think about the brain as the densest concentration of youness. It's the peak of the mountain, but not the whole mountain. ~ David Eagleman
205:think about the brain as the densest concentration of youness. It’s the peak of the mountain, but not the whole mountain. ~ David Eagleman
206:When I came to power, I did not want the concentration camps to become old age pensioners homes, but instruments of terror. ~ Adolf Hitler
207:While I am rehearsing a play, I try to read nothing that might distract my concentration from the work in progress. ~ Mercedes McCambridge
208:It was becoming a habit-this concentration on things behind him. Almost as though there were no future to be had. *Milkman* ~ Toni Morrison
209:The best advice I ever came across on the subject of concentration is: Wherever you are, be there.” ~ Kevin Horsley Jim Rohn ~ Kevin Horsley
210:The Seven Factors of Awakening are mindfulness, investigation of phenomena, diligence, joy, ease, concentration, and letting go. ~ Nhat Hanh
211:Concentration comes not from trying hard to focus on something, but from keeping your mind open and directing it at nothing. ~ Shunryu Suzuki
212:You get involved with a character after spending a long time waiting, and this demands a lot of energy and concentration. ~ Catherine Deneuve
213:At the top of the head or above it is the right place for yogic concentration in reading or thinking.
   ~ Sri Aurobindo, Letters On Yoga - II,
214:Go on practicing. Your concentration will be as easy as breathing. That will be the crown of your achievements.
   ~ Sri Ramana Maharshi, [T5],
215:Exceptional work is always associated with periods of deep concentration. Nothing excellent ever comes from a scattered effort. ~ Kevin Horsley
216:In a concentration camp Pinot Noir, amateur piano performances, and sparkling conversational skills would be totally useless. ~ Haruki Murakami
217:Life is a concentration camp. You're stuck here and there's no way out and you can only rage impotently against your persecutors. ~ Woody Allen
218:People getting their mercury fillings removed report immediate and dramatic changes in focus, attention, memory, concentration. ~ David Goodman
219:The concentration camp is the final expression of human separateness and its ultimate consequence. It is organized abandonment. ~ Arthur Miller
220:...the concentration is usually possible because the task undertaken has clear goals and provides immediate feedback. ~ Mihaly Csikszentmihalyi
221:Toutes nos créations originales et puissantes sont le fruit
d'une concentration, d'une monomanie sublime, proche de la folie. ~ Stefan Zweig
222:Prakriti is the action of the All-conscient. ~ Sri Aurobindo, The Life Divine, Exclusive Concentration of Consciousness-Force and the Ignorance,
223:The best advice I ever came across on the subject of concentration is: Wherever you are, be there.”
~ Kevin Horsley Jim Rohn ~ Kevin Horsley
224:The repetition of the name of the Lord must be accompanied by concentration. Then alone one gets the grace of God. ~ Holy Mother Sri Sarada Devi
225:Concentration is another name for what we have called activity in reading. The good reader reads actively, with concentration. ~ Mortimer J Adler
226:higher concentration of dopamine appears to lower skepticism and result in greater vulnerability to pattern detection; an ~ Nassim Nicholas Taleb
227:To produce at your peak level you need to work for extended periods with full concentration on a single task free from distraction. ~ Cal Newport
228:When thy understanding shall stand immovable and unshakeable in concentration, then thou shalt attain to the divine Union. ~ Bhagavad Gita 11. 53
229:In concentration and silence we must gather strength for the right action. With my blessings.
   ~ The Mother, Mantras Of The Mother, November 8th,
230:So, this guy entered my store, browsed my crap in his suit, sandals, and stickered sombrero, and completely broke my concentration. ~ Graham Parke
231:The 7 factors of enlightenment: mindfullness, investigation of mental objects, energy, joy, tranquility, concentration and equanimity. ~ Nhat Hanh
232:The only way I could work properly was by using the absolute maximum of observation and concentration that I could possible muster. ~ Lucian Freud
233:The Supreme Court of the United States has validated the Nazi method of execution in concentration camps, starving them to death. ~ Jack Kevorkian
234:Dwarfs can often do the work of giants when they are transformed by the almost magic power of great mental concentration. ~ William Walker Atkinson
235:Being an actor is the loneliest thing in the world. You are all alone with your concentration and imagination, and that's all you have. ~ James Dean
236:I do not believe in God; his existence has been disproved by Science. But in the concentration camp, I learned to believe in men. ~ Jean Paul Sartre
237:Michael Caine is a movie star, but he's also a great actor. I can't say that about every movie star. It's the concentration he has. ~ Norman Jewison
238:The academic community has in it the biggest concentration of alarmists, cranks and extremists this side of the giggle house. ~ William F Buckley Jr
239:The five essential entrepreneurial skills for success are concentration, discrimination, organization, innovation and communication. ~ Harold Geneen
240:I always train and prepare with highest concentration and focus on my next opponent. To me, it does not matter what his name is. ~ Wladimir Klitschko
241:Leadership is about focus and concentrations. To be in focus, choose a clear direction. To concentrate, remain in that direction! ~ Israelmore Ayivor
242:There was something pathetic in his concentration, as if his complacency, more acute than of old, was not enough to him anymore. ~ F Scott Fitzgerald
243:A person who undertakes the study of Zen and learns concentration and meditation is like a gymnast. You become a gymnast of the mind. ~ Frederick Lenz
244:Art is the opposite of dissipation, in the physical and spiritual sense of the word: it is concentration, desire that seeks incarnation. ~ Octavio Paz
245:I want the concentration and the romance, and the worlds all glued together, fused, glowing: have no time to waste any more on prose. ~ Virginia Woolf
246:Every great religion is, in truth, a concentration of great ideas, capable, as all ideas are, of infinite expansion and adaptation. ~ Mary Augusta Ward
247:probably the greatest concentration of talent and genius in this house except for perhaps those times when Thomas Jefferson ate alone. ~ John F Kennedy
248:there is clearly a kind of anger that is healthy. It is the concentration of one's whole being in the determination: this must change. ~ Barbara Deming
249:The United Nations is nothing but a trap-door to the Red World's immense concentration camp. We pretty much control the U.N. ~ Harold Wallace Rosenthal
250:What is the difference between attention and inattention? What is attention and what is concentration? ...Attention has no centre. ~ Jiddu Krishnamurti
251:I never found that love, either when it prospered or when it did not, interfered in the slightest with my intellectual concentration. ~ Bertrand Russell
252:You have a goofy grin on your face,” Cade says, breaking my concentration. “And your phone is vibrating more than my wife’s bedside drawer. ~ B J Harvey
253:Attention is not the same thing as concentration. Concentration is exclusion; attention, which is total awareness, excludes nothing. ~ Jiddu Krishnamurti
254:When your mind is at peace, you can enjoy the moment and your mind becomes like a laser beam. Peace and concentration are the same thing. ~ Kevin Horsley
255:cultivating “concentration so intense that there is no attention left over to think about anything irrelevant, or to worry about problems.”) ~ Cal Newport
256:Acting is like racing, you need the same concentration. You have to reach inside you and bring forth a lot of broken glass. That's painful. ~ Steve McQueen
257:Clearly, this is at bottom the same ancient lament that the masses seek distraction whereas art demands concentration from the spectator. ~ Walter Benjamin
258:I tried to avoid it coming to that, but it was bound to happen...My attraction to you has tested my self-control and my concentration. ~ Allison van Diepen
259:My companion, with that look of concentration which comes over French faces when a meal is in the offing, did not wait to hear any of this. ~ Nancy Mitford
260:No matter how different the forms we choose, our concentration during the Trying Twenties is on mastering what we feel we are supposed to do. ~ Gail Sheehy
261:The cause of mediocre work is neither the variety nor the number of activities, but lack of the power of concentration.
   ~ The Mother, On Education, [T5],
262:The dangers of a concentration of all power in the general government of a confederacy so vast as ours are too obvious to be disregarded. ~ Franklin Pierce
263:Everything that you do is a challenge. And acting is just building up your concentration and being able to listen and to do the ridiculous. ~ Clint Eastwood
264:Large corporations are amassing so much power in our economy. Sometimes it's called market concentration or even old-fashioned monopolies. ~ Hillary Clinton
265:Poetry is above all a concentration of the power of language, which is the power of our ultimate relationship to everything in the universe. ~ Adrienne Rich
266:What further concentration is needed, what added intensity must one's gaze attain, for the brain to enslave the visual image of a person? ~ Vladimir Nabokov
267:drive means a combination of a willingness to work hard, emotional fortitude, enormous powers of concentration and a refusal to admit defeat. ~ Alex Ferguson
268:If there is any one secret of effectiveness, it is concentration. Effective executives do first things first and they do one thing at a time. ~ Peter Drucker
269:network tools are distracting us from work that requires unbroken concentration, while simultaneously degrading our capacity to remain focused. ~ Cal Newport
270:To be a scholar of mathematics you must be born with talent, insight, concentration, taste, luck, drive and the ability to visualize and guess. ~ Paul Halmos
271:Where I’d had huge success, I had narrowed my concentration to one thing, and where my success varied, my focus had too. And the light came on. ~ Gary Keller
272:But anyone who has experienced flow knows that the deep enjoyment it provieds requires an equal degree of disciplined concentration. ~ Mihaly Csikszentmihalyi
273:Focused, directed thoughts reach the subjective levels; they must be of a certain degree of intensity. Intensity is acquired by concentration. ~ Joseph Murphy
274:To practice with an end in view is to have one eye on the practice and the other on the end, which is lack of concentration, lack of sincerity. ~ Alan W Watts
275:When a private talk over a bottle of wine is broadcast on the radio, what can it mean but that the world is turning into a concentration camp? ~ Milan Kundera
276:Concentration is not the approach towards God. Concentration is a mind approach. God is everywhere, so you have to relax, you have to be meditative. ~ Rajneesh
277:Concentration should be all on the immediate step—whatever is being done at the time. ~ Sri Aurobindo, Letters on Yoga - III, Experiences on the Higher Planes,
278:Heroism is the brilliant triumph of the soul over the flesh - over fear...Heroism is the dazzling and glorious concentration of courage. ~ Henri Frederic Amiel
279:In the concentration camps, we discovered this whole universe where everyone had his place. The killer came to kill, and the victims came to die. ~ Elie Wiesel
280:Light infantry operations often follow a cycle that can be divided into four steps: Dispersion, Orientation, Concentration, and Action (DOCA). ~ William S Lind
281:Sexual passion is the cause of war and the end of peace, the basis of what is serious... and consequently the concentration of all desire ~ Arthur Schopenhauer
282:Teens think listening to music helps them concentrate. It doesn't. It relieves them of the boredom that concentration on homework induces. ~ Marilyn vos Savant
283:The increase in the greenhouse gas concentrations in the atmosphere are having an effect. Our ability to predict that effect is very limited. ~ Rex W Tillerson
284:You can't keep your mind on fighting when you're thinking about a woman. You can't keep your concentration. You feel like sleeping all the time. ~ Muhammad Ali
285:According to the World Bank, the concentration of wealth and the structures of corporate economic power have no bearing on woman's rights. ~ Michel Chossudovsky
286:A contemplative should pay equal attention to concentration, energetic effort and equanimity, and not exclusively to one of these factors only. ~ Gautama Buddha
287:forty-nine thousand Jews in Italy at the time of the Nazi invasion, some forty-one thousand evaded arrest or survived the concentration camps. ~ Mark T Sullivan
288:Freedom is a rare and delicate plant. Our minds tell us, and history confirms, that the great threat to freedom is the concentration of power. ~ Milton Friedman
289:Looking deeply" means observing something or someone with so much concentration that the distinction between observer and observed disappears. ~ Thich Nhat Hanh
290:Many of us have a mental conception of what a Christian should be, and the lives of the saints become a hindrance to our concentration on God. ~ Oswald Chambers
291:Massive concentration of financial power, accompanied by the machinations of finance capital, can as easily de-stabilize as stabilize capitalism. ~ David Harvey
292:No society has gone the way of gulags or concentration camps by following the path of Spinoza and Einstein and Jefferson and Thomas Paine ~ Christopher Hitchens
293:Sow the seeds of hard work and you will reap the fruits of success. Find something to do, do it with all your concentration. You will excel. ~ Israelmore Ayivor
294:The cure from all difficulties can come only when the egoistic concentration upon one's desires and conveniences ceases.
   ~ The Mother, Words Of The Mother II,
295:When you hold your cup and drink your tea in mindfulness and concentration, it’s like you’re performing a sacred ritual, and that is a prayer. ~ Thich Nhat Hanh
296:Built on the foundation of concentration is the third aspect of the Buddha’s path of awakening: clarity of vision and the development of wisdom. ~ Jack Kornfield
297:If there is any one “secret” of effectiveness, it is concentration. Effective executives do first things first and they do one thing at a time. ~ Peter F Drucker
298:Inspiration comes from above in answer to a state of concentration which is itself a call to it. ~ Sri Aurobindo, Letters on Yoga - II, The Divine Force in Work,
299:Liberals are concerned about the concentration of wealth because it almost inevitably leads to a concentration of power that undermines democracy. ~ Robert Reich
300:Meditation is not an escape. It is the courage to look at reality with mindfulness and concentration. Meditation is essential for our survival. ~ Thich Nhat Hanh
301:When we mediate, we are raising the kundalini through focus, through concentration. There is a metaphysical astral process that's taking place. ~ Frederick Lenz
302:I think the most important thing for you to do in the meantime is live. It is a very involving job, which takes much concentration and practice. ~ Jewelle L G mez
303:simply wait and be bored has become a novel experience in modern life, but from the perspective of concentration training, it’s incredibly valuable. ~ Cal Newport
304:The conjunction of effort, concentration and balance in asana forces us to live intensely in the present moment, a rare experience in modern life. ~ B K S Iyengar
305:Actually the adrenaline of the game will probably help me out a little bit to regain command and concentration about the things that I have to do. ~ Pedro Martinez
306:Around 300 survivors from Auschwitz attended a ceremony at the former Nazi concentration camp in Poland to mark the 70th anniversary of its liberation. ~ Anonymous
307:Los Angeles has the greatest concentration of surviving movie palaces in the United States, yet most residents have never been inside one of them. ~ Leonard Maltin
308:For me drive means a combination of a willingness to work hard, emotional fortitude, enormous powers of concentration and a refusal to admit defeat. ~ Alex Ferguson
309:Men have prayed in prison, men have prayed in slums and concentration camps. It's only the middle class who demand to pray in suitable surroundings. ~ Graham Greene
310:The degree of freedom from unwanted thoughts and the degree of concentration on a single thought are the measures to gauge spiritual progress. ~ Sri Ramana Maharshi
311:Today’s mainstream political and economic theories deny a positive role for government policy to constrain the large-scale concentration of wealth. ~ Michael Hudson
312:Virginia, a state with one of the highest concentrations of scientific talent in the world, led the nation in denying education to its youth. ~ Margot Lee Shetterly
313:A man will be effective to the degree that he is able to concentrate! Concentration is not basically a mode of doing but above all a mode of Being. ~ Lawrence LeShan
314:How much more the seeker of abstract truth, who needs periods of isolation, and rapt concentration, and almost a going out of thebody to think! ~ Ralph Waldo Emerson
315:In a society that has very high concentration of capital in a narrow sector of the population, that's going to influence everything in different ways. ~ Noam Chomsky
316:Three to four hours a day, five days a week, of uninterrupted and carefully directed concentration, it turns out, can produce a lot of valuable output. ~ Cal Newport
317:To simply wait and be bored has become a novel experience in modern life, but from the perspective of concentration training, it’s incredibly valuable. ~ Cal Newport
318:Feeling is one of the seven universal mental factors. The other six are contact, perception, attention, concentration, life force, and volition. ~ Henepola Gunaratana
319:My mother had a horrific life. At fourteen, she was in the Nazi concentration camps. Her sense about life now is, every day above ground is a good day. ~ Gene Simmons
320:Each day when you meditate, you should devote the first few minutes of your meditation to concentration. This will develop the power of the intellect. ~ Frederick Lenz
321:energy and concentration. For most people with ADD, the right diet is a higher-protein, higher-healthy-fat, lower-simple-carbohydrate diet.” I was able ~ Daniel G Amen
322:For me drive means a combination of a willingness to work hard, emotional fortitude, enormous powers of concentration and a refusal to admit defeat. At ~ Alex Ferguson
323:If you fail at the large things it means you have not large ambitions. Concentration, focus - that is all. The aptitudes come, the tools forge themselves. ~ Ian Fleming
324:Many countries persecute their own citizens and intern them in prisons or concentration camps. Oppression is becoming more and more a part of the systems. ~ Alva Myrdal
325:So she leapt without hesitation toward it trailing a silken thread behind her as they fell, she a model of concentration, he singing about sausages. ~ Jonathan L Howard
326:There are five stages of meditation, each one leading gradually into the next: concentration, meditation, contemplation, illumination, and inspiration. ~ Benjamin Creme
327:do you want to improve your concentration or don’t you? It is always up to you. Therefore, eliminate your excuses, clean up your beliefs, and be here now! ~ Kevin Horsley
328:Hurricane Katrina exposed the harsh reality that we have been skating on thin ice when it comes to this country's energy concentrations on the Gulf Coast. ~ Pete Domenici
329:most men in a concentration camp believed that the real opportunities of life had passed. Yet, in reality, there was an opportunity and a challenge. One ~ Viktor E Frankl
330:Concentration of executive power, unless it's very temporary and for specific circumstances, let's say fighting world war two, it's an assault on democracy. ~ Noam Chomsky
331:I was 16 and did a play at school. I was a rather good student... And then I did a play when I was 16 and completely lost all my concentration for academics. ~ Hank Azaria
332:Listening is the key to total concentration. You listen as the character would listen, closing the door on everything else. Then you are ready to respond. ~ Jean Stapleton
333:My icons do not raise up the blessed savior in elaborate cathedrals. They are constructed concentrations celebrating barren rooms. They bring a limited light. ~ Dan Flavin
334:Root out the counterrevolutionaries without mercy, lock up suspicious characters in concentration camps... Shirkers will be shot, regardless of past service. ~ Leon Trotsky
335:There's a whiff of the lynch mob or the lemming migration about any overlarge concentration of like-thinking individuals, no matter how virtuous their cause. ~ P J O Rourke
336:...these sleepless nights, when oddly enough my concentration was high, fueled perhaps by the effort to ignore the all-engrossing threat of bombs and rockets. ~ Azar Nafisi
337:The West is concentration of the mind: the East is meditation of the mind. The West is thinking: the East is non-thinking. The West is mind: the East is no-mind. ~ Rajneesh
338:He was as nervous as a praying mantis at an atheists' picnic, but he bore down gently, intensifying his concentration, letting go of his attachment to gravity. ~ Tom Robbins
339:I am happy everywhere except in places where I see glitz and rich farts. I am happiest in Brooklyn, where the concentration of rich farts is minimal. ~ Nassim Nicholas Taleb
340:If you put on more garments, the cold cannot reach you. Similarly, increase your patience and concentration and even great injuries cannot vex your mind. ~ Leonardo da Vinci
341:I had a lot of it in my day, but I don't like it. It's a dumb drug. Your whole concentration goes on getting the next fix. I find caffeine easier to deal with. ~ John Lennon
342:We can condition our bodies and minds to happiness with the five practices of letting go, inviting positive seeds, mindfulness, concentration, and insight. ~ Thich Nhat Hanh
343:Each of us has his own inner concentration camp... We must deal with, with forgiveness and patience-as full human beings, as we are and what we will become. ~ Viktor E Frankl
344:I worked with such concentration and focus and I had hundreds of obscure engineering or programming things in my head. I was just real exceptional in that way ~ Steve Wozniak
345:Then, with instantly one-pointed concentration, as if only he and the notebook existed- no sunshine, no fellow passengers, no ship- he began to turn the pages. ~ J D Salinger
346:What one seems to want in art, in experiencing it, is the same thing that is necessary for its creation, a self-forgetful, perfectly useless concentration. ~ Elizabeth Bishop
347:And remember, where you have a concentration of power in a few hands, all too frequently men with the mentality of gangsters get control. History has proven that. ~ Lord Acton
348:Dragoons arrested Jesuits in even the remotest parts of the frontier. Many Jesuits were marched to concentration camps at ports and then put on ships ~ David Hatcher Childress
349:His brows were lowered in concentration. Thick, sooty lashes hid his eyes.
They lifted and his lips spread into a grin.
I was in so much trouble. ~ Jennifer L Armentrout
350:In life we listen to other people. Listen with varying degrees of concentration and attention, right? Actors must learn to listen in a different way. ~ Constantin Stanislavski
351:Nothing was ever created by a human being that was not first created in the imagination through desire and then transformed into reality through concentration. ~ Napoleon Hill
352:You needn’t worry about bombs, by the way. Dresden is an open city. It is undefended, and contains no war industries or troop concentrations of any importance. ~ Kurt Vonnegut
353:I'm an old git now, so I would say this, but television was better when there were less channels. There was more concentration and selection in terms of the output. ~ Ross Kemp
354:Peace can be reached through meditation on the knowledge which dreams give. Peace can also be reached through concentration upon that which is dearest to the heart. ~ Patanjali
355:The 'anti-globalisation movement' is the most significant proponent of globalisation - but in the interests of people, not concentrations of state-private power. ~ Noam Chomsky
356:the concentrations on emptiness, signlessness, and aimlessness. They are known as the Three Doors of Liberation and are available in every school of Buddhism. ~ Thich Nhat Hanh
357:He main retain his human dignity even in a concentration camp. Dostoevsky said once, 'There is only one thing that I dread: not to be worthy of my sufferings'. ~ Viktor E Frankl
358:Meditation or religion is a totally different world: it is relaxation, it is let-go - it is not concentration at all. It is not one-pointedness, it is no-pointedness. ~ Rajneesh
359:Purity and concentration are indeed two aspects, feminine and masculine, passive and active, of the same status of being . ~ Sri Aurobindo, The Synthesis Of Yoga, Concentration,
360:To control the mind the best and easiest method is to repeat constantly God's Name. Concentration is attained by fixing the attention on the sound of the Name. ~ Sri Ramakrishna
361:What I call innocence is the spirit's unself-conscious state at any moment of pure devotion to any object. It is at once a receptiveness and total concentration. ~ Annie Dillard
362:Dachau-the significance of this name will never be erased from German history. It stands for all concentration camps which the Nazis established in their territory. ~ Eugen Kogon
363:I hate to try to be that person in my own skin, in my own way, in my own head, not through exercises or anything else, just by, I guess, belief, concentration. ~ Elizabeth Taylor
364:Love isn't something natural. Rather it requires discipline, concentration, patience, faith, and the overcoming of narcissism. It isn't a feeling, it is a practice. ~ Erich Fromm
365:Meditation is not passive sitting in silence. It is sitting in awareness, free from distraction, and realizing the clear understanding that arises from concentration. ~ Nhat Hanh
366:Old age is a time of humiliations, the most disagreeable of which, for me, is that I cannot work long at sustained high pressure with no leaks in concentration. ~ Igor Stravinsky
367:The focus and the concentration and the attention to detail that flying takes is a kind of meditation. I find it restful and engaging, and other things slip away. ~ Harrison Ford
368:To control the mind the best and easiest method is to repeat constantly God's Name. Concentration is attained by fixing the attention on the sound of the Name. ~ Sri Ramakrishna,
369:When an experiment was to begin, all women were excluded for fear their irrational natures would influence the result, and an air of fervent concentration descended. ~ Iain Pears
370:In summary, all great work is the fruit of patience and perseverance, combined with tenacious concentration on a subject over a period of months or years. ~ Santiago Ramon y Cajal
371:Knowledge is better than practice, concentration excels knowledge, the renunciation of fruits concentration; peace is the immediate result of renunciation. ~ Bhagavad Gita.XII. 12
372:The key to writing is concentration, not inspiration. It requires deep attention to your characters, to the world they live in, and to the story you have to tell. ~ Salman Rushdie
373:We must aim indeed at the Highest, the Source of all, the Transcendent but not to the exclusion of that which it transcends. ~ Sri Aurobindo, The Synthesis Of Yoga, Concentration,
374:You gain power through practicing meditation and concentration. You gain power by doing anything you like that makes you feel good. You gain power by being happy. ~ Frederick Lenz
375:Concentration is inspiration. You must be completely overtaken by your work and your subject. Only then do all your influences and experience come up to the surface. ~ Cesar Chavez
376:Life is illuminated by right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. ~ Thich Nhat Hanh
377:Literature takes a habit of mind that has disappeared. It requires silence, some form of isolation, and sustained concentration in the presence of an enigmatic thing. ~ Philip Roth
378:Not only in your inward concentration, but in your outward acts and movements you must take the right attitude. ~ Sri Aurobindo, Letters on Yoga - IV, Wrong Movements of the Vital,
379:To read a novel requires a certain kind of concentration, focus, devotion to the reading. If you read a novel in more than two weeks, you don't read the novel really. ~ Philip Roth
380:VIPASSANA MEDITATION is something of a mental balancing act. You are going to be cultivating two separate qualities of the mind—mindfulness and concentration. ~ Henepola Gunaratana
381:With concentration on nonself—the reality that we do not have a separate self—we become aware that suffering is there not only in us but also in the other person. ~ Thich Nhat Hanh
382:Do the dynamics of private capital accumulation inevitably lead to the concentration of wealth in ever fewer hands, as Karl Marx believed in the nineteenth century? ~ Thomas Piketty
383:That there should be so great a concentration of vitality, so large a world contained within the mind of a single man, must in the end have been fatal to civilisation. ~ Victor Hugo
384:Cluster bombs are perhaps not good in themselves, but when they are dropped on identifiable concentrations of Taliban troops, they do have a heartening effect. ~ Christopher Hitchens
385:I find that everything I do is demanding, like Jack Bristow is a complicated man and I do a lot of explaining in the show, it takes a lot of energy and concentration. ~ Victor Garber
386:In God's vision, no inside or outside exists. Still, in the beginning, Mother is asking all to meditate on Him in the heart, in order to achieve concentration. ~ Mata Amritanandamayi
387:regret the choices I made that brought us here. I regret putting my family in danger. I breathe the sorrow in the wind, and its breaks my concentration. “Alejandra— ~ Zoraida C rdova
388:Socialism and federalism are necessarily political opposites, because the former demands that centralized concentration of power which the latter by definition denies. ~ Felix Morley
389:The concentration in my book on Marie Antoinette's childhood and on her family influences. It is surprising how some books actually start with her arrival in France! ~ Antonia Fraser
390:Concentration is about learning how to stay centered. When you concentrate your power, you can achieve anything. Imagine your mind was a torch. Most people allow their ~ Kevin Horsley
391:I was planning to eat that," April says as Henry discovers a pudding and spoons it into his mouth with such intense concentration that I think his eyes have crossed. ~ Bethany Griffin
392:Speaking generally, punishment hardens and numbs, it produces concentration, it sharpens the consciousness of alienation, it strengthens the power of resistance. ~ Friedrich Nietzsche
393:The two great aims of industrialism — replacement of people by technology and concentration of wealth into the hands of a small plutocracy — seem close to fulfillment. ~ Wendell Berry
394:Concentration of wealth yields concentration of political power. And concentration of political power gives rise to legislation that increases and accelerates the cycle. ~ Noam Chomsky
395:It didn’t just boost your concentration. It made you enjoy work. You couldn’t wait to get back to the keyboard, the breadboard, the gesture table, the lab, the fabber. ~ Annalee Newitz
396:I thought you had to give up a lot for art, and you did. It required complete concentration. It also required that whatever money you had had to be put into art materials. ~ Alice Neel
397:So we should acquire the power of concentration by fixing the mind first on forms and when we have obtained in this a full success, we can easily fix it on the formless. ~ Ramakrishna,
398:The danger in media concentration comes not from the concentration, but instead from the feudalism that this concentration, tied to the change in copyright, produces. ~ Lawrence Lessig
399:The novel is about, for me, sustained and organized looking. I do think that people have a hunger for a sustained engagement, that concentration that the book can offer. ~ Dana Spiotta
400:Full concentration brings relaxation and joy. It is the struggle of divided attention that brings a great deal of the misery that we associate with jobs we don’t like. ~ Eknath Easwaran
401:Of course, not all slow thinking requires that form of intense concentration and effortful computation—I did the best thinking of my life on leisurely walks with Amos. ~ Daniel Kahneman
402:Thought control is the ability to direct mind and attention anywhere. Your ability to win is dependent upon the power of your concentration. Winning is a state of mind. ~ Frederick Lenz
403:What you need to learn are basic types of concentration, bringing more energy into your life, plugging up the holes where you lose energy, the basics of self-discovery. ~ Frederick Lenz
404:A corporation is a state created institution, state supported institution, its concentration of private power, there is no reason why it should have the rights of persons. ~ Noam Chomsky
405:a pathological concentration of wealth, leading to class wars, disruptive revolutions, and financial exhaustion: these are some of the ways in which a civilization may die. ~ Will Durant
406:Many of the cognitive enhancement drugs serve to increase focus and concentration. But 'letting your mind wander' is very often an important part of the creative process. ~ Jamais Cascio
407:One cannot listen to different pieces of music at the same time, a real comprehension of the beautiful being possible only through concentration upon some central motive. ~ Kakuz Okakura
408:What is the good in doing Japa for a whole day if there is no concentration of mind? Collectedness of one's mind is essential, then only His grace descends. ~ Holy Mother Sri Sarada Devi
409:All forms of meditation strengthen & direct our attention through the cultivation of three key skills: concentration, mindfulness & compassion or lovingkindness. ~ Sharon Salzberg
410:A monster, in comparison, can be no more than a guide -- unless it fuses (like Yog Sothoth) into the enveloping extracosmic fabric, as a super-sentient concentration of doors. ~ Nick Land
411:Any concentration of the will displaces life and gives it bias in motion. Reality, he believed, was always trying to copy the imagination of man, from which it derived. ~ Lawrence Durrell
412:Cancer is not a concentration camp, but it shares the quality of annihilation: it negates the possibility of life outside and beyond itself; it subsumes all living. ~ Siddhartha Mukherjee
413:During the Nuremberg trials, Oswald Pohl, an SS Lieutenant General,...is shown here explaining how Farben operated such concentration camps as Auschwitz and Buchenwald. ~ G Edward Griffin
414:If I wanted to write, I had to be willing to develop a kind of concentration found mostly in people awaiting execution. I had to learn technique and surrender my ignorance. ~ Maya Angelou
415:In my study, there are stacks of papers to grade, books I should have read & reviewed months ago, but I have no concentration: the time slips through my fingers like water. ~ Jess Row
416:So we should acquire the power of concentration by fixing the mind first on forms and when we have obtained in this a full success, we can easily fix it on the formless. ~ Sri Ramakrishna
417:They’re trying to understand what space is. That’s tough for them. They break distances down into concentrations of chemicals. For them, space is a range of taste intensities. ~ Greg Bear
418:They were handsome, proper and normal family fathers who built the concentration camps and whipped the prisoners to death. And who was Nietzsche? A narcotized syphilitic. ~ Jens Bj rneboe
419:Citizen is one of those books that reminds me that black life is often like walking a balance beam: It requires strategy and concentration for stability is so fleeting. ~ Glory Edim
420:Playing chess has many aspects that can be useful in everyday situations like planning, concentration and combinations. You learn to win but also to lose and to be creative. ~ Judit Polgar
421:I do think that my work has gotten calmer, and that the violence of some of the earlier series was necessary to reach the higher degree of concentration in the later ones. ~ Rineke Dijkstra
422:In many places an administrative approach prevails over a pastoral approach, as does a concentration on administering the sacraments apart from other forms of evangelization. ~ Pope Francis
423:The Egyptian army concentrations in the Sinai approaches do not prove that Nasser was really about to attack us. We must be honest with ourselves. We decided to attack him. ~ Menachem Begin
424:The internet, wrote Nicholas Carr in The Shallows, his book about brain science and screen time, steadily chips away at one’s “capacity for concentration and contemplation. ~ Michael Finkel
425:The painting cannot be laid aside even for a day; for it takes constant work to keep 'flowing,' but above that it takes concentration, which in our language is consecration. ~ Morris Graves
426:The world is ready to give up its secrets if we only know how to knock, how to give it the necessary blow. The strength and force of the blow come through concentration. ~ Swami Vivekananda
427:They were always doing something. Quietly, without interruption, and with great concentration, they carried on with the hundred-and-one small things that made up their world. ~ Tove Jansson
428:A leading difficulty with the average player is that he totally misunderstands what is meant by concentration. He may think he is concentrating hard when he is merely worrying. ~ Bobby Jones
429:By repeatedly bringing your attention back to the breath each time it wanders off, concentration builds and deepens, much as muscles develop by repetitively lifting weights. ~ Jon Kabat Zinn
430:Concentration of effort and the habit of working with a definite chief aim are two of the essential factors in success, which are always found together. One leads to the other. ~ David Frost
431:Universe is a diffusion of the divine All in infinite Space and Time, the individual its concentration within limits of Space and Time. ~ Sri Aurobindo, The Life Divine, Man in the Universe,
432:A picture was once a rare sort of symbol, rare enough to call for attentive concentration. Now it is the actual experience that is rare, and the picture has become ubiquitous. ~ Lewis Mumford
433:It is difficult for the common good to prevail against the intense concentration of those who have a special interest, especially if the decisions are made behind locked doors. ~ Jimmy Carter
434:The sensayer frowned. “You’re saying you discuss theology while having sex.”
“For beginners it’s before and after mostly, managing it during sex takes skill and concentration. ~ Ada Palmer
435:Whatever luck I had, I made. I was never a natural athlete, but I paid my dues in sweat and concentration and took the time necessary to learn karate and become world champion. ~ Chuck Norris
436:What is the best method to find the Divine who is in each of us and in all things?

   Aspiration. Silence. Concentration in the solar plexus region.
   ~ The Mother, Words Of The Mother II,
437:As long as we have practiced neither concentration nor mindfulness, the ego takes itself for granted and remains its usual normal size, as big as the people around one will allow. ~ Ayya Khema
438:Concentrate on your goals. Do not allow other thoughts to enter your mind. If you allow them to, other things could take your concentration away from your ultimate aim. ~ Arnold Schwarzenegger
439:I guess that as life is speeded up and our capacity for concentration is being nibbled away at by all the obvious things, that leads us actually to be more susceptible to boredom. ~ Geoff Dyer
440:It's all well and good to say that Germans were all responsible for the concentration camps, but I don't think they were. I think that was the work of a small group of fiends. ~ James Laughlin
441:Nervous energy is the ammunition we take into any mental battle. If you don't have enough of it, your concentration will fade. If you have a surplus, the results will explode. ~ Garry Kasparov
442:One who has not ceased from evil living or is without peace or without concentration or whose mind has not been tranquillised, cannot attain to Him by the intelligence. ~ Katha Upanishad II.24
443:The first law of success is concentration – to bend all the energies to one point, and to go directly to that point, looking neither to the right or to the left.” (William Mathews) ~ Anonymous
444:Viktor Frankl the Concentration camp survivalist said no matter how much mental or physical abuse had been given nobody could cause him to think something he didn't want to think ~ Bob Proctor
445:I think that both Bernie [Sanders] and Hillary [Hillary] have highlighted how much, over the last few decades, we have seen the concentration of wealth in fewer and fewer hands. ~ Julian Castro
446:Kyra Sedgwick told me, 'Keep your heart where your feet are' and that's incredibly difficult to do. It takes a lot of concentration. You've got to be conscientious of each other. ~ Angie Harmon
447:The mind’s continual keeping in the presence of God 8 and the concentration of its thoughts on Him would so enrage the fiend that, although he might try the experiment once, he ~ Teresa of vila
448:The secret for mastery is concentration; the success of concentration is in elimination. Avoid everything in general and focus one thing in particular. You will be a master! ~ Israelmore Ayivor
449:From the standpoint of any sane person, the present problem of capitalist concentration is not only a question of law, but of criminal law, not to mention criminal lunacy. ~ Gilbert K Chesterton
450:Had I known of the actual horrors of the German concentration camps, I could not have made The Great Dictator, I could not have made fun of the homicidal insanity of the Nazis. ~ Charlie Chaplin
451:history have noted that the sheer concentration of power in government is lethal—that only a sense of absolute unchecked power can make atrocities like the Rape of Nanking possible. ~ Iris Chang
452:Although they liberated some concentration camps, American troops reached none of the major killing sites of the Holocaust and saw none of the hundreds of death pits of the East. ~ Timothy Snyder
453:Concentration upon oneself means decay and death. Concentration on the Divine alone brings life and growth and realisation.
   ~ The Mother, Words Of The Mother II, The Divine Is with You, #index,
454:Concentration on the Divine is the only truly valid thing. To do what the Divine wants us to do is the only thing valid.
   ~ The Mother, Words Of The Mother II, The True Aim of Life, [T0],
455:I have to use other things to help my tennis, like my brain. But I believe that, even when your muscles are not so fast, with the brain and with concentration you can compensate. ~ Marion Bartoli
456:People can insert thoughts into your mind. This is more dangerous for psychic people. Use concentration exercises and read to combat this; boredom is an easy way to be drained. ~ Frederick Lenz
457:The concentration and reciprocal effect of industry and agriculture conjoin in a growth of productive powers, which increases more in geometrical than in arithmetical proportion. ~ Friedrich List
458:The real value of tests is not that they detect bugs in the code but that they detect inadequacies in the methods, concentration, and skills of those who design and produce the code. ~ Tony Hoare
459:BALANCING THE SPIRITUAL FACULTIES Mindfulness also works to balance what the Buddha called “the five spiritual faculties”: faith, energy, mindfulness, concentration, and wisdom. ~ Joseph Goldstein
460:But I have to add - and this answers your other question - this catholicity in time and in space is only meaningful for me if there is, at the same time, a concentration on the Gospel. ~ Hans Kung
461:I say why do you harp on money? You talk so much of your wife and of name and fame. Give all these up and direct your mind to God with full concentration. Enjoy the bliss of God. ~ Sri Ramakrishna
462:In The Gutenberg Elegies, Sven Birkerts laments the loss of “deep reading,” which requires intense concentration, a conscious lowering of the gates of perception, and a slower pace. ~ Philip Yancey
463:So, without first calming the mind, it’s very difficult to have any clarity. That’s why there’s slightly more emphasis on the concentration component in this particular technique. ~ Andy Puddicombe
464:Of course, had the British Army been used in a more all-out fashion, concentration camps, air raids, artillery bombardments and the rest of it, the result might have been different. ~ Tim Pat Coogan
465:The fault of our nature is first an inert subjection to the impacts of things as they come in upon the mind pell-mell without order or control. ~ Sri Aurobindo, The Synthesis Of Yoga, Concentration,
466:intergenerational warfare has not replaced class warfare. The very high concentration of capital is explained mainly by the importance of inherited wealth and its cumulative effects: ~ Thomas Piketty
467:The opsin would have to be smuggled into the cell using a virus, but at a concentration that would not kill the neuron. Deisseroth told Zhang that the experiments could be transformative. ~ Anonymous
468:The powers developed are liable to become obstacles to a perfect concentration by reason of the possibility of wonder and admiration which results from their exercise. ~ Patanjali : Aphroisms III. 38
469:You do not necessarily lose concentration; you only allow something else to take control of a greater portion of your attentiveness and attention at any given moment of time. ~ Ernest Agyemang Yeboah
470:You're what I give to the world, what I leave behind. I am proud." He said it slowly, every word with intention, with concentration, as if it were the most important thing he'd ever say. ~ Staci Hart
471:Jack Kennedy brought an "intense concentration" and a "gently teasing humor" to the dinner table, along with what Katherine Graham called his habit of "vacuum cleaning your brain. ~ Sally Bedell Smith
472:Some people can detect the odor molecules in a green bell pepper at a concentration of less than one part per trillion. That is like picking out one grain of sand from a mile-long beach. ~ Neil Shubin
473:Those who deny human-caused climate change offer no compelling evidence to better explain the undeniable rise in atmospheric concentrations of greenhouse gases and global temperature. ~ Alan Lowenthal
474:When you're making something, you're in a different state. You go into a deep level of concentration, to the point where you're not self-conscious anymore, it's just flowing out of you. ~ David Rakoff
475:She focused on her favorite machine in the room: the one that kept track of Blake’s heartbeat. With slow breaths and concentration, Livia could make her heart beat in tandem with his. ~ Debra Anastasia
476:When we hug, our hearts connect and we know that we are not separate beings. Hugging with mindfulness and concentration can bring reconciliation, healing, understanding, and much happiness. ~ Nhat Hanh
477:Animation requires a great deal of concentration, and I preferred to work alone because then I'm not deterred by somebody asking me if I want coffee, or the phone ringing or something. ~ Ray Harryhausen
478:she had this look of calmness, of concentration, the look, I think, of all women who for the first time are with child and find that the world around them has become relatively unimportant. ~ Paul Scott
479:The carbon dioxide concentration in the atmosphere is measured. It's uncontroversial. It's going up. We know that has a tendency to warm the atmosphere and we should be worried about that. ~ Martin Rees
480:This, in the end, might be the greatest social good of poetry: to get us to live differently, with a different sort of thinking and concentration, even if it's just for a few moments. ~ Matthew Zapruder
481:Cities with a high concentration of urban jobs include Austin, New Orleans and Portland, Ore. In Atlanta, Los Angeles and Miami, meanwhile, less than 10 percent of jobs are in the urban core. ~ Anonymous
482:Egotism is a kind of buckram that gives momentary strength and concentration to men, and seems to be much used in Nature for fabrics in which local and spasmodic energy is required. ~ Ralph Waldo Emerson
483:I want to make my contribution to humanity so that there will be no more Auschwitzes. Children who are born wanted and are given love and attention will not build concentration camps. ~ Henry Morgentaler
484:Mindfulness picks the objects of attention, and notices when the attention has gone astray. Concentration does the actual work of holding the attention steady on that chosen object. ~ Henepola Gunaratana
485:Practice mediation and concentration exercises, and begin to think more about regaining your sensitivity by avoiding draining situations. Not because of fear but because of intelligence. ~ Frederick Lenz
486:Our goal was Munich in Bavaria in southern Germany, the town where Hitler had gotten his start in a beer hall. But on the way, we made a stop to liberate the concentration camp at Dachau. ~ Charles Brandt
487:The concentration of the flow experience—together with clear goals and immediate feedback—provides order to consciousness, inducing the enjoyable condition of psychic negentropy. ~ Mihaly Csikszentmihalyi
488:The key to clear thinking and problem solving is therefore an alert but relaxed mind. Concentration is not tension. On the contrary, it is possible only when the mind is relaxed but attentive.” M: ~ Sri M
489:One has to keep a certain balance by which the fundamental consciousness remains able to turn from one concentration to another with ease. ~ Sri Aurobindo, Letters on Yoga - II, Becoming Conscious in Work,
490:What should we control? As a rule, intervening to limit size (of companies, airports, or sources of pollution), concentration, and speed are beneficial in reducing Black Swan risks. ~ Nassim Nicholas Taleb
491:You need to make a decision today: do you want to improve your concentration or don’t you? It is always up to you. Therefore, eliminate your excuses, clean up your beliefs, and be here now! ~ Kevin Horsley
492:Just as the pure crystal takes color from the object which is nearest to it, so the mind, when it is cleared of thought-waves, achieves sameness or identity with the object of its concentration. ~ Patanjali
493:While in the clinic, I discovered I had problems with concentration, motivation, attitude, and temper. I have found a new way of life through the clinic's program and a 12-step recovery plan. ~ Albert Belle
494:You need at least six or seven years to understand the philosophy and concentration of karate to know to clean your spirit of everything and dedicate your mind and body to the sport. ~ Jean Claude Van Damme
495:Adults,” Phillips writes, “are not less excessive in their behavior than adolescents. Concentration camps were not run by adolescents; adolescents are not mostly alcoholics or millionaires. ~ Jennifer Senior
496:But the instruction that the awareness is only twenty-five percent really brings home the idea that it's not a concentration practice - there's a very light touch on the berath as it goes out. ~ Pema Ch dr n
497:Ericsson notes that for a novice, somewhere around an hour a day of intense concentration seems to be a limit, while for experts this number can expand to as many as four hours—but rarely more. ~ Cal Newport
498:Fundamentally, therefore, any man can, even under such circumstances, decide what shall become of him—mentally and spiritually. He may retain his human dignity even in a concentration camp. ~ Viktor E Frankl
499:The principal difference between love and hate is that love is a irradiation, and hate is a concentration. Love makes everything lovely; hate concentrates itself on the object of its hatred. ~ Sydney J Harris
500:Thousand got away to other countries; thousands returned to Spain tempted by false promises of kindness. By the tens of thousands, these Spaniards died of neglect in the concentration camps. ~ Martha Gellhorn

IN CHAPTERS



  503 Integral Yoga
   38 Yoga
   37 Occultism
   21 Christianity
   11 Science
   11 Education
   10 Psychology
   10 Integral Theory
   7 Philosophy
   7 Fiction
   6 Poetry
   6 Hinduism
   2 Theosophy
   2 Mysticism
   2 Buddhism
   1 Philsophy
   1 Mythology


  349 The Mother
  220 Satprem
  181 Sri Aurobindo
   63 Nolini Kanta Gupta
   24 Swami Krishnananda
   21 Pierre Teilhard de Chardin
   17 Aleister Crowley
   12 A B Purani
   10 Swami Vivekananda
   9 Carl Jung
   7 H P Lovecraft
   6 Sri Ramana Maharshi
   6 Aldous Huxley
   5 Thubten Chodron
   5 Paul Richard
   5 Franz Bardon
   4 Swami Sivananda Saraswati
   4 Patanjali
   4 Nirodbaran
   3 Rudolf Steiner
   2 William Butler Yeats
   2 Sri Ramakrishna
   2 Saint John of Climacus
   2 Jorge Luis Borges
   2 Jordan Peterson
   2 Bokar Rinpoche


   30 The Synthesis Of Yoga
   28 The Life Divine
   24 The Study and Practice of Yoga
   24 Agenda Vol 03
   23 Record of Yoga
   23 Letters On Yoga IV
   22 Questions And Answers 1950-1951
   21 Questions And Answers 1957-1958
   21 Agenda Vol 04
   21 Agenda Vol 02
   20 Agenda Vol 01
   19 Agenda Vol 09
   18 Collected Works of Nolini Kanta Gupta - Vol 03
   17 Letters On Yoga II
   17 Agenda Vol 11
   15 Questions And Answers 1956
   15 Questions And Answers 1955
   15 Agenda Vol 10
   15 Agenda Vol 08
   14 Prayers And Meditations
   13 Sri Aurobindo or the Adventure of Consciousness
   13 Collected Works of Nolini Kanta Gupta - Vol 04
   13 Agenda Vol 07
   12 Questions And Answers 1953
   12 Evening Talks With Sri Aurobindo
   11 On Education
   11 Liber ABA
   10 Talks
   10 Questions And Answers 1954
   10 Letters On Yoga III
   10 Agenda Vol 13
   10 Agenda Vol 05
   9 The Phenomenon of Man
   9 The Future of Man
   9 Some Answers From The Mother
   8 On Thoughts And Aphorisms
   8 Magick Without Tears
   8 Agenda Vol 12
   8 Agenda Vol 06
   7 The Mother With Letters On The Mother
   7 Lovecraft - Poems
   7 Collected Works of Nolini Kanta Gupta - Vol 07
   7 Collected Works of Nolini Kanta Gupta - Vol 05
   6 Words Of Long Ago
   6 The Perennial Philosophy
   6 Raja-Yoga
   6 Questions And Answers 1929-1931
   6 On the Way to Supermanhood
   6 Essays On The Gita
   6 Essays In Philosophy And Yoga
   6 Collected Works of Nolini Kanta Gupta - Vol 02
   6 Collected Works of Nolini Kanta Gupta - Vol 01
   5 Liber Null
   5 How to Free Your Mind - Tara the Liberator
   4 Words Of The Mother II
   4 Twelve Years With Sri Aurobindo
   4 The Practice of Magical Evocation
   4 The Gospel of Sri Ramakrishna
   4 Patanjali Yoga Sutras
   4 Letters On Poetry And Art
   4 Amrita Gita
   3 The Secret Doctrine
   3 The Archetypes and the Collective Unconscious
   3 Savitri
   3 Mysterium Coniunctionis
   3 Isha Upanishad
   3 Collected Works of Nolini Kanta Gupta - Vol 08
   2 Yeats - Poems
   2 The Lotus Sutra
   2 The Ladder of Divine Ascent
   2 The Blue Cliff Records
   2 Tara - The Feminine Divine
   2 Maps of Meaning
   2 Letters On Yoga I
   2 Let Me Explain
   2 Knowledge of the Higher Worlds
   2 Essays Divine And Human
   2 Aion
   2 Advanced Dungeons and Dragons 2E


00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Kabbalah
  
  It may then be said that Savitri is a revelation, it is a meditation, it is a quest of the Infinite, the Eternal. If it is read with this aspiration for Immortality, the reading itself will serve as a guide to Immortality. To read Savitri is indeed to practice Yoga, spiritual Concentration; one can find there all that is needed to realise the Divine. Each step of Yoga is noted here, including the secret of all other Yogas. Surely, if one sincerely follows what is revealed here in each line one will reach finally the transformation of the Supramental Yoga. It is truly the infallible guide who never abandons you; its support is always there for him who wants to follow the path. Each verse of Savitri is like a revealed Mantra which surpasses all that man possessed by way of knowledge, and I repeat this, the words are expressed and arranged in such a way that the sonority of the rhythm leads you to the origin of sound, which is OM.
  

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  Mother.
  It is by the Concentration of our will and the intensity of our
  aspiration that we can hasten the day of victory.
  --
  An experiment: This morning while supervising work,
  I prayed with Concentration that each workman might
  become conscious that he was working for Mother and
  feel the joy of it. After concentrating like this for about
  an hour, I felt fatigued and imperceptibly the Concentration frittered away. What is the cause of this feeling of
  fatigue? What is the difficulty in keeping such a Concentration for all the 24 hours?
  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.
  --
  In theory, it is true that 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)

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  of matter, this stream of life is freed only with difficulty and can
  hardly emerge into the light. But with a little Concentration and
  insistence, the resistance of matter lessens and the life-forces are

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  But Rajayoga does not forget that the disabilities of the ordinary mind proceed largely from its subjection to the reactions of the nervous system and the body. It adopts therefore from the Hathayogic system its devices of asana and pran.ayama, but reduces their multiple and elaborate forms in each case to one simplest and most directly effective process sufficient for its own immediate object. Thus it gets rid of the Hathayogic complexity and cumbrousness while it utilises the swift and powerful efficacy of its methods for the control of the body and the vital functions and for the awakening of that internal dynamism, full of a latent supernormal faculty, typified in Yogic terminology by the kun.d.alin, the coiled and sleeping serpent of Energy within. This done, the system proceeds to the perfect quieting of the restless mind and its elevation to a higher plane through Concentration of mental force by the successive stages which lead to the utmost inner Concentration or ingathered state of the consciousness which is called Samadhi.
  

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  My mother was perfectly right and I have always been very
  grateful to her for having taught me the discipline and the necessity of self-forgetfulness through Concentration on what one
  is doing.

0.05 - The Synthesis of the Systems, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  Thirdly, the divine Power in us uses all life as the means of this integral Yoga. Every experience and outer contact with our world-environment, however trifling or however disastrous, is used for the work, and every inner experience, even to the most repellent suffering or the most humiliating fall, becomes a step on the path to perfection. And we recognise in ourselves with opened eyes the method of God in the world, His purpose of light in the obscure, of might in the weak and fallen, of delight in what is grievous and miserable. We see the divine method to be the same in the lower and in the higher working; only in the one it is pursued tardily and obscurely through the subconscious in
  Nature, in the other it becomes swift and self-conscious and the instrument confesses the hand of the Master. All life is a Yoga of Nature seeking to manifest God within itself. Yoga marks the stage at which this effort becomes capable of self-awareness and therefore of right completion in the individual. It is a gathering up and Concentration of the movements dispersed and loosely combined in the lower evolution.
  

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  always and everywhere?
  You must find the Divine first, whether in yourself by interiorisation and Concentration, or in Sri Aurobindo and me through
  love and self-giving. Once you have found the Divine you will
  --
  one increase the time of meditation?
   Concentration does not mean 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
  

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  one is not conscious of one’s psychic being — for that is the
  indispensable starting-point. Through interiorisation and Concentration one has to enter into conscious contact with one’s
  psychic being. This psychic being always has an influence on the
  --
  And it is through the various yogic exercises of breathing,
  meditation, japa and Concentration that one puts oneself in
  contact with these various forms of Energy.
  --
  because we are so accustomed to them.
  But if through meditation or Concentration we turn inward
  or upward, we can bring down into ourselves or raise up from
  --
  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 latter process that we adopt when we
  --
  simplest language, almost the spoken language. To get help from
  them, it is enough to read with attention and Concentration and
  an attitude of inner good-will, with a desire to receive and live

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  develop one’s thought?
  You must read with much attention and Concentration, not
  novels or dramas, but books that make you think. You must

01.04 - The Poetry in the Making, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Such a stage in human evolution, the advent of Homo Faber, has been a necessity; it has to serve a purpose and it has done admirably its work. Only we have to put it in its proper place. The salvation of an extremely self-conscious age lies in an exceeding and not in a further enhancement or an exclusive Concentration of the self-consciousness, nor, of course, in a falling back into the original unconsciousness. It is this shift in the poise of consciousness that has been presaged and prepared by the conscious, the scientific artists of today. Their task is to forge an instrument for a type of poetic or artistic creation completely new, unfamiliar, almost revolutionary which the older mould would find it impossible to render adequately. The yearning of the human consciousness was not to rest satisfied with the familiar and the ordinary, the pressure was for the discovery of other strands, secret stores of truth and reality and beauty. The first discovery was that of the great Unconscious, the dark and mysterious and all-powerful subconscient. Many of our poets and artists have been influenced by this power, some even sought to enter into that region and become its denizens. But artistic inspiration is an emanation of Light; whatever may be the field of its play, it can have its origin only in the higher spheres, if it is to be truly beautiful and not merely curious and scientific.
  

01.05 - Rabindranath Tagore: A Great Poet, a Great Man, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   The spirit of the age demands this new gospel. Mankind needs and awaits a fresh revelation. The world and life are not an illusion or a lesser reality: they are, if taken rightly, as real as the pure Spirit itself. Indeed, Spirit and Flesh, Consciousness and Matter are not antinomies; to consider them as such is itself an illusion. In fact, they are only two poles or modes or aspects of the same reality. To separate or divide them is a one-sided Concentration or abstraction on the part of the human mind. The fulfilment of the Spirit is in its expression through Matter; human life too reaches its highest term, its summum bonum, in embodying the spiritual consciousness here on earth and not dissolving itself in the Transcendence. That is the new Dispensation which answers to the deepest aspiration in man and towards which he has been travelling through the ages in the course of the evolution of his consciousness. Many, however, are the prophets and sages who have set this ideal before humanity and more and more insistently and clearly as we come nearer to the age we live in. But none or very few have expressed it with such beauty and charm and compelling persuasion. It would be carping criticism to point out-as some, purists one may call them, have done-that in poetising and aesthetising the spiritual truth and reality, in trying to make it human and terrestrial, he has diminished and diluted the original substance, in endeavouring to render the diamond iridescent, he has turned it into a baser alloy. Tagore's is a poetic soul, it must be admitted; and it is not necessary that one should find in his ideas and experiences and utterances the cent per cent accuracy and inevitability of a Yogic consciousness. Still his major perceptions, those that count, stand and are borne out by the highest spiritual realisation.
  

01.06 - On Communism, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   Now, a spiritual communism embraces individualism and collectivism, fuses them in a higher truth, establishes them in an intimate and absolute harmony. The individual is the centre, the group is the circumference and the two form one whore circle. The individual by fulfilling the truth of his real individuality fulfils also the truth of a commonality. There are no different laws for the two. The individuals do not stand apart from and against one another, the dharma of one does not clash with the dharma of the other. The ripples in the bosom of the sea, however distinct and discrete in appearance, form but a single mass, all follow the same law of hydrodynamics that the mother sea incarnates. Stars and planets and nebulae, each separate heavenly body has its characteristic form and nature and function and yet all fulfil the same law of gravitation and beat the measure of the silent symphony of spaces. Individualities are the freedoms of the collective being and collectivity the Concentration of individual beings. The same soul looking inward appears as the individual being and looking outward appears as the collective being.
  

01.08 - Walter Hilton: The Scale of Perfection, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   The characteristic then of the path is a one-pointed Concentration. Great stress is laid upon "oneliness", "onedness":that is to say, a perfect and complete withdrawal from the outside and the world; an unmixed solitude is required for the true experience and realisation to come. "A full forsaking in will of the soul for the love of Him, and a living of the heart to Him. This asks He, for this gave He." The rigorous exclusion, the uncompromising asceticism, the voluntary self-torture, the cruel dark night and the arid desert are necessary conditions that lead to the "onlyness of soul", what another prophet (Isaiah, XXIV, 16) describes as "My privity to me". In that secreted solitude, the "onlistead"the graphic language of the author calls itis found "that dignity and that ghostly fairness which a soul had by kind and shall have by grace." The utter beauty of the soul and its absolute love for her deity within her (which has the fair name of Jhesu), the exclusive Concentration of the whole of the being upon one point, the divine core, the manifest Grace of God, justifies the annihilation of the world and life's manifold existence. Indeed, the image of the Beloved is always within, from the beginning to the end. It is that that keeps one up in the terrible struggle with one's nature and the world. The image depends upon the consciousness which we have at the moment, that is to say, upon the stage or the degree we have ascended to. At the outset, when we can only look through the senses, when the flesh is our master, we give the image a crude form and character; but even that helps. Gradually, as we rise, with the clearing of our nature, the image too slowly regains its original and true shape. Finally, in the inmost soul we find Jesus as he truly is: "an unchangeable being, a sovereign might, a sovereign soothfastness, sovereign goodness, a blessed life and endless bliss." Does not the Gita too say: "As one approaches Me, so do I appear to him."Ye yath mm prapadyante.
  

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  are not able to go beyond a mediocre average. Or is it
  because of our lack of solid Concentration?
  The cause of mediocre work is neither the variety nor the number
  of activities, but the lack of power of Concentration.
  One must learn to concentrate and do all that one does with
  full Concentration.
  4 July 1961
  --
  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.
  --
  It all depends on the quality of the silence — if it is a luminous
  silence, full of force and conscious Concentration, it is good. If
  it is a tamasic and unconscious silence, it is harmful.
  --
  Through regular, persevering, obstinate, unflagging exercise — I
  mean exercise of Concentration and will.
  *
  --
  This should alternate in the course of the day with exercises
  of mental silence in Concentration.
  1 June 1966
  --
  For me it is even stronger than that. I look at a rose, a
  thing that contains such a Concentration of spontaneous beauty
  — not man-made: spontaneous, a blossoming; one has only to

01.11 - Aldous Huxley: The Perennial Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   "To its heights we can always come. For those of us who are still splashing about in the lower ooze, the phrase has a rather ironical ring. Nevertheless, in the light of even the most distant acquaintance with the heights and the fullness, it is possible to understand what its author means. To discover the Kingdom of God exclusively within oneself is easier than to discover it, not only there, but also in the outer worlds of minds and things and living creatures. It is easier because the heights within reveal themselves to those who are ready to exclude from their purview all that lies without. And though this exclusion may be a painful and mortificatory process, the fact remains that it is less arduous than the process of inclusion, by which we come to know the fullness as well as the heights of spiritual life. Where there is exclusive Concentration on the heights within, temptations and distractions are avoided and there is a general denial and suppression. But when the hope is to know God inclusivelyto realise the divine Ground in the world as well as in the soul, temptations and distractions must not be avoided, but submitted to and used as opportunities for advance; there must be no suppression of outward-turning activities, but a transformation of them so that they become sacramental."
  

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  guidance.
  1) A short Concentration before going to sleep, with
  an aspiration to remember the activities of the night
  --
  2) 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.

0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  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.
  --
  ask it to remain perfectly quiet and silent so that your body
  can rest properly. A little Concentration for that, before going to
  sleep, will surely be effective.

02.01 - Our Ideal, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   Thus the spiritualisation of Matter becomes possible simply because Matter and Spirit are not absolutely different, contradictory or incommensurable entities; they are one and the same reality, in different modeseven as water or water vapour and ice are in substance one and identical, although different in appearance. Spirit has become Matter and Matter at heart is Spirit. Spirit is latent in Matter, as Matter itself is a possible formulation involved in Spirit. Matter has come out of Spirit as Spirit pressed upon itself and gradually condensed and consolidated into the concrete material reality. Spirit has become Matter by a process of crystallisation, of self-limitation and exclusive Concentration. The movement follows a definite line of self-modification, along a downward gradient till it is consummated: it is one among an infinite variety of possible self-modifications, chosen and exclusively developed with a special purpose and a definite fulfilment In view.
  

02.02 - Lines of the Descent of Consciousness, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   A further descent into obscurity occurs when consciousness passes from Mind to Life. Darkness is almost visible here: there is a greater withdrawal on the part of each unit from its surrounding reality, a narrower Concentration upon one's own separative existenceshades of the prison-house have gathered close around. The light, already dulled and faint in the mind, has become a lurid glare here. Passion has arisen and desire and hunger and battle and combat.
  
  --
  
   When consciousness has reached the farthest limit of its opposite, when it has reduced itself to absolutely unconscious and mechanical atoms of Matter, when the highest has descended into and become the lowest, then, by the very force of its downward drive, it has swung round and begun to mount up again. As it could not proceed farther on the downward gradient, having reached the extreme and ultimate limit of inconscience, consciousness had to turn round, as it were, by the very pressure of its inner impetus. First, then, there is a descent, a gradual involution, a veiling and closing up; next, an ascent, a gradual evolution, unfoldment and expression. We now see, however, that the last limit at the bottomMatteralthough appearing to be unconscious, is really not so: it is inconscient. That is to say, it holds consciousness secreted and involved within itself; it is, indeed, a special formulation of consciousness. It is the exclusive Concentration of consciousness upon single points in itself: it is consciousness throwing itself out in scattered units and, by reason of separative identification with them and absorption into them, losing itself, forgetting itself in an absolute fixation of attention. The phenomenon is very similar to what happens when in the ordinary consciousness a worker, while doing a work, becomes so engrossed in it that he loses consciousness of himself, identifies himself with the work and in fact becomes the work, the visible resultant being a mechanical execution.
  
  --
  
   This, then, is the nature of creation and its process. First, there is an Involution, a gradual foreshorteninga disintegration and concretisation, an exclusive Concentration and self-oblivion of consciousness by which the various levels of diminishing consciousness are brought forth from the plenary light of the one supreme Spirit, all the levels down to the complete eclipse in the unconsciousness of the multiple and disintegrate Matter. Next, there is an Evolution, that is to say, embodiment in Matter of all these successive states, appearing one by one from the down most to the topmost; Matter incarnates, all other states contri bute to the incarnation and uphold it, the higher always transforming the lower in a new degree of consciousness.
  

03.05 - Some Conceptions and Misconceptions, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   A question is asked, where, at what stage or level of Involution does the principle of exclusive Concentration (the principle of Ignorance) come in? If, as Sri Aurobindo says, it comes subsequently at a later stage, where was it then before? Was it not in the Absolute Reality itself? There can be nothing that is not inherent in the Absolute Reality. We all know, nothing comes out of nothing. Then, if it is in the original Reality already, why should it come out at a later stage and not be active from the very beginning? This standpoint seems to have been anticipated by some schools (Visishtadwaita Vedanta, for example) who describe in consequence the Reality (Brahman) as consisting, when viewed as a totality, of both Knowledge and Ignorancecit-acit; the Ignorance is a sort of peripheral reality not touching or affecting the Knowledge, but connected with or depending upon the nuclear reality, something like the physical body coexisting with and depending on the soul or self. One can also remember in this connection the Purusha-Prakriti relation in Sankhya. Such a standpoint, I suppose, is the precursor or philosophical background of what is well known as the Manichean principle.
  
  --
  
   The unrolling or Involution is the path traced by consciousness in its changing modes of Concentration. The principle of Concentration is inherent in consciousness. Sri Aurobindo speaks of four modes or degrees of this Concentration: (I) the essential, (2) the integral, (3) the total or global and (4) the separative. The first is a sole in-dwelling or an entire absorption in the essence of its own being it is the superconscient Silence, at one end, and the Inconscience, at the other. The second is the total Sachchidananda, the supramental Concentration; the third, multiple or totalising overmental awareness; the fourth is the Concentration of Ignorance. All the four, however, form the integral play of one indivisible consciousness.
  
   Here we come to the very heart of the mystery. As we have put it thus far, the process of Involution would appear as a series of stages in a descending order, a movement along a vertical line, as it were, one stage following another, more or less separate from each other, the lower being ever more ignorant, more separative, more exclusive. But this is not the whole picture. At each lower stage the higher is not merely high above, but also comes down and stands behind or becomes immanent in the lower. Along with the vertical movement there is also a horizontal movement. In other words, even when we are sunk in the lowest stratum of Ignorancein the domain of Matterwe have also there all the other strands behind, even the very highest, not merely as passive or neutral entities, but as dynamic agents exerting their living pressure to the full. Indeed the Ignorance is not mere Ignorance, but Knowledge itself, the very highest Knowledge, but in a particular mode of activity. What appears ignorant is full of a secret Knowledgeit is just the outer surface, the facet that appears as its opposite because of a particular manner of Concentration, a total self-abandonment in the object of Knowledge. That Knowledge stands revealed if the mask is put away, that is to say, if we get behind, If we release the exclusiveness of the Concentration. This release or getting behind does not mean necessarily the dissolution of the status itself for it is the pressure from behind, the Concentration of the hidden consciousness that creates the status and its truth-forms; with the exclusiveness goes away only the twist, the aberration produced by it. When the consciousness withdraws from its mode and field of exclusive Concentration, it need not concentrate again on the withdrawal only, it can be an inclusive Concentration also embracing both the status the frontal and the behind. Both can be held together in one single movement of consciousness possessing the double function of projection and comprehensionprajna and vijna.
  
   Such a synthetic poise is not a mere theoretical possibility: it is an actuality and is being demonstrated by the fact of evolution. The partial release of the absolutely exclusive Concentration of consciousness in Matter has given rise to Life which is a double poise: Life plays in and through Matter and has not dissolved Matter. Likewise a further release of Concentration has given birth to Mind which still bases itself upon and is woven into Life and Matter. The change-over from unconsciousness to consciousness and from consciousness to super-consciousness is the movement of consciousness from a unilateral towards an ever widening multiple poise and functioning of Concentration.
  
   The exclusive Concentration was the logical and inevitable final term of a movement of separativity and exteriorisation. It had its necessity and utility. Its special function was utilised by Nature for precision and perfection in details of execution in the most material order of reality. Indeed, what can be more exact and accurate than the laws of physics, the mathematical laws that govern the movements of the material particles? Furthermore, if we look at the scientist himself, do we not find in him an apt image of the same phenomenon? A scientist means a specialist the more specialised and restricted his view, the surer he is likely to be in his particular domain. And specialised knowledge means a withdrawal from other fields and viewpoints of knowledge, an ignorance of them. Likewise, a workman who moulds the head of a pin is all concentrated upon that single point of existencehe forgets the whole world and himself in that act whose perfect execution seems to depend upon the measure of his self-oblivion. But evidently this is not bound to be so. A one-pointed self-absorption that is Ignoranceis certainly an effective way of dealing with material objectsthings of Ignorance; but it is not the only way. It is a way or mechanism adopted by Nature in a certain status under certain conditions. One need not always forget oneself in the act in order to do the act perfectly. An unconscious instinctive act is not always best doneit can be done best consciously, intuitively. A wider knowledge, a greater acquaintance with objects and facts and truths of other domains too is being more and more insisted upon as a surer basis of specialisation. The pinpointed (one might almost say geometrically pointed) consciousness in Matter that resolves itself into unconsciousness acts perfectly but blindly; the vast consciousness also acts there with absolute perfection but consciouslyconscious in the highest degree.
  
  --
  
   The principle of exclusive Concentration does not by itself really create the objects of the material world; it creates the perception the illusory perceptionof separativeness, that objects are more or less closed systems, distinct and isolated from one another. The sense of limitation and hence actual limitation, not however real or essential limitationcomes out of the exclusive Concentration. This does not mean that the limitation or discreteness of objects is merely psychological (mental), not ontological, as one may say. In Sri Aurobindo's outlook the distinction between psychological and ontological is not trenchant and absolute. For, psychological, according to him, does not mean merely mental but also relating to consciousness; and although mind does not create material objects, consciousness may do soindeed it is the force of the original consciousness, which is the force of being, that has created the physical plane of multiplicity. This creative power is the self-projecting energy of consciousness prajna. It is, in other words, the force of individuation inherent in the play of consciousness. Now, as I have already said, at a certain stage, under certain conditions, through a gradation of stages, this force of individuation originally and intrinsically existing and working in and through unity and integration, is possessed or veiled by or devolves into a force of limitation, meaning separateness and exclusion. What would otherwise be an ensemble, an organism of individualities held together and moving as various forms or lines of force of one and the same reality, is now broken up and becomes a conglomeration of isolated entities. Unity is transformed into multiplicity, solidarity is lost in plurality.
  
   We can, however, make a distinction between limitation and delimitation or individuation. Limitation is a movement of Ignorance: it is the result of exclusive Concentration. It creates separateness, forgets the unity. Delimitation, on the contrary, is a movement of knowledge, of pure consciousness dynamic. It creates diversity, multiplicity maintained in unity.
  
  --
  
   One must not forget, however, that the principle of exclusive Concentration cannot be isolated I from the total action of consciousness and viewed as functioning by itself at any time. We isolated it for logical comprehension. In actuality it is integrated with the whole nisus of consciousness and operates in conjunction with and as part of the total drive. That total drive at one point results in the multiple realities of Matter. When the element of limitation in the physical plane is ascribed to the exclusiveness of a stress in consciousness, it should not be forgotten that the act is, as it were, a joint and several responsibility of the whole consciousness in its multiple functioning. And the reverse movement is also likewise a global act: there too the force that withdraws, ascends or eliminates cannot be isolated from the other force that reaffirms, re-establishes, reintegrates,the principle of exclusiveness (like that of pain) is not proved to be illusory and non-existent, but reappears in its own essential nature as a principle of centring or canalisation of consciousness.
   ***

03.07 - Brahmacharya, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   The energy that one stores by continence, regular habits and self-discipline increases also in that way. Sometimes special methodskriyaare adopted to help the process, Asana or Pranayama, for example. But an inner and a more psychological procedure is needed, a Concentration of will and consciousnessa kind of dhyana, in other wordsin order to be able to take the next step in discipline. For after the storage and increase of energy comes the sublimation of energy, that is to say, the physico-vital energy transmuted into the energy of mental substance, medh. Sublimation means also the increase of brain-power, an enhancement in the degree and quality of its capacity. This has nothing to do with the volume of knowledge enclosed (the mass of information to which we referred before) the growth is with regard to the very stuff of the mind from within, the natural strength of intelligence that can be applied to any field of knowledge with equal success and felicity.
  

03.14 - From the Known to the Unknown?, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   That is why it is said constantly by the ancient sages that the truth cannot be found by much inquiry and much study, the truth is found only when it condescends to reveal itself to the inquirer. The true truth is not at our beck and call, you cannot get it as and when you like, it does not wait comfortably just at the terminus of your investigations and argumentations. This does not mean, however, that we remain helpless and hopeless until the manna falls from heaven. No, something lies in our power, a spontaneous and natural faculty, to create at least favourable conditions for the light to descend and appear. A quiet awaiting in the being, calm Concentration and aspiration, a sincere opening are some of the conditions under which it is easier for the unknownxto reveal its identity.
  

04.01 - The Divine Man, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   The Divine descends as an individual person fundamentally to hasten the evolutionary process and to complete it; he takes the human form to raise humanity to divinity. The fact and the nature of the process have been well exemplified in Sri Ramakrishna who, it is said, took up successively different lines of spiritual discipline and by a supreme and sovereign force of Concentration achieved realisation in each line in the course of a few days what might take in normal circumstances years or even lives to do. The Divine gathers and concentrates in himself the world-force, the Nature-Energyeven like adynamo and focuses and canalises it to give it its full, integral and absolute effectivity. And mortal pain he accepts, and swallows the poison of ignorant lifeeven like Nilakantha Shivato transmute it into ecstasy and immortality. The Divine Mother sank into the earth-nature of a human body:
  

04.03 - Consciousness as Energy, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   Thus consciousness is not merely a status of being, but also a force of becoming. All that is to take form and be active, whether in the grossest, the material mode or in the most subtle, the ideative mode is originally a seed, a stress, a point of Concentration of this consciousness. The Yogi becomes potentially all-powerful, because he is one with the All-Power, the Mother Consciousness. The perfect spiritual man not merely dwells with or is close to the Divine (slokya), he is not merely made in the image of the Divine (srpya), and again he is not merely unified and one with the Divine (syujya) but what is most marvellous, he has the same nature, that is to say, he has the same powers and capacities as the Divine (sdharmya).
  

04.03 - The Eternal East and West, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   So then we say that the East starts from the summit and surveys reality from above downwards, while the West starts from below and works upward. The two complementary movements can be described in several other graphic terms. Instead of a movement from the summit to the base and of another from the base to the apex, that is to say, a movement of ascent and of descent, we can speak of a movement from within outward and of that from outside inward, that is to say, from the centre to the periphery and from the periphery to the centre; we can speak also of a movement of contraction, withdrawal or Concentration and a movement of expansion; and expression and diffusion. Again, we can refer to a vertical movement and a horizontal movement. All however express the same truth. We postulate one reality, take our stand upon that and work our way towards the other; the two together form the total reality and together can they give the integral life fulfilment.
  

04.04 - The Quest, #Savitri, #Sri Aurobindo, #Integral Yoga
  Immaculate in tranquil heights of self
  On Concentration's luminous voiceless peaks,
  World-naked hermits with their matted hair

05.02 - Gods Labour, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   The integral Divine not merely suffers (as in the Christian tradition) a body material, He accepts it in his supernal delight, for it is his own being and substance: it is He in essence and it will become He in actuality. When he comes into the world, it is not as though it were a foreign country; he comes to his own,only he seeks to rebuild it on another scale, the scale of unity and infinity, instead of the present scale of separativism and finiteness. He comes among men not simply because he is' moved by human miseries; he is no extra-terrestrial person, a bigger human being, but is himself this earth, this world, all these miseries; he is woven into the fabric of the universe, he is the warp and woof that constitute creation. It is not a mere movement of sympathy or benevolence that actuates him, it is a total and absolute identification that is the ground and motive of his activity. When he assumes the frame of mortality, it is not that something outside and totally incongruous is entering into him, it is part and parcel of himself, it is himself in one of his functions and phases. Consequently, his work in and upon the material world and life may be viewed as that of self-purification and self-illumination, self-discipline and selfrealisation. Also, the horrors of material existence, being part of the cosmic play and portion of his infinity, naturally find shelter in the individual divine incarnation, are encompassed in his human embodiment. It is the energy of his own consciousness that brought out or developed even this erring earth from within it: that same energy is now available, stored up in the individual formation, for the recreation of that earth. The advent and acceptance of material existence meant, as a kind of necessity in a given scheme of divine manifestation, the appearance and play of Evil, the negation of the very divinity. Absolute Consciousness brought forth absolute unconsciousness the inconscientbecause of its own self-pressure, a play of an increasingly exclusive Concentration and rigid objectivisation. That same consciousness repeats its story in the individual incarnation: it plunges into the material life and matter and identifies itself with Evil. But it is then like a pressed or tightened spring; it works at its highest potential. In other words, the Divine in the body now works to divinise the body itself, to make of the negation a concrete affirmation. The inconscient will be embodied consciousness.
  

05.06 - Physics or philosophy, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   Even Eddington is not so absurd or impossible as it may seem to some. He says, as we have seen, that all so-called laws of Nature can be discovered from within the mind itself, can be deduced logically from psychologically given premises: no empiricial observation or objective experimentation is necessary to arrive at them: they are found a priori in the subject. Now, mystic experience always lays stress on extra-sensory knowledge: it declares that such a knowledge is not only possible, but that this alone is the right and correct knowledge. All thingsmatter and mind and life and allbeing but vibrations of consciousness, even as the colours of a spectrum are vibrations, electro-magnetic waves of different frequency, mystic discipline enables one to enter into that condition in which one's consciousness mingles with all consciousness or with another particular consciousness (Patanjali's term is samyama), and one can have all knowledge that one wishes to have by this inner contact or Concentration or identification, one discovers the knowledge within oneself, no external means of sense observation and experimental testing, no empirical inductive process is needed. We do not say that Eddington had in view anything of this kind, but that his attitude points in this direction.
  

05.12 - The Soul and its Journey, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   We may illustrate here a little. At the apex of the pyramid of existence is the Divine, the Supreme Person, the Purushottama. Even there as He begins to lean and look dawn, He expresses himself at the very outset as the dual personality of Ishwara and Shakti (the Divine Father and the Divine Mother)sa dvityam aicchat, as the Upanishad says. That is still the Divine in His highest transcendent status, partpara. Next, this dual or biune or divalent reality shows itself or throws itself further out in a fourfold valency of the dynamic truth consciousness, creating and leading the cosmic evolution. The Four Aspects of Ishwara, forming the male or purua line, are the great names: Mahavira, Balarama, Pradyumna and Aniruddha. And the corresponding four aspects of Ishwari form the other great quaternary: Maheshwari, Mahakali, Mahalakshmi and Mahasaraswati. They embody the four major attri butes of the Divine in his relation to the created universe: Knowledge, Power, Love and skill in work. They also represent thus a divine fourfold order. The first embodies the Brahmin quality of large wisdom, wide comprehension, a vast consciousness; the second has the Kshatriya quality of force, dynamism, Concentration and drive of energy; the third possesses the Vaishya quality of harmony, beauty, mutuality and the fourth has the Shudra quality of perfect execution, thoroughness in detailed working, order and arrangement.
  

05.13 - Darshana and Philosophy, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   European thought, European philosophy particularly, moves under the aegis of the Mind. It takes its stand within the Mind and from there tries to reach out to truths and realities; and therefore, however far it goes, its highest flights of perception, its most intimate contacts with spirit-truths are 'sicklied o'er with the pale cast of thought'. The Indian standpoint, on the contrary, is first to contact the truth by a direct realisationthrough meditation, Concentration, an uplifting and a deepening of the consciousness, through Yoga, spiritual discipline, and then endeavour to express the truth thus realised, directly intuited or revealed, through mental terms, to make it familiar and communicable to the normal intelligence. Mind, so subordinated and keyed to a new rhythm, becomes, as far as it is possible for it, a channel, a vehicle and not a veil. All the main systems of Indian philosophy have this characteristic as their background. Each stands on a definite experience, a spiritual realisation, a direct contact with an aspect of truth and in and -through that seeks to give a world-view, building "up an intellectual system, marshalling rational conclusions that are natural to it or derive inevitably from it. In the Upanishads, which preceded the Darshanas, the spiritual realisations were not yet mentally systematised or logically buttressed: truths were delivered there as self-evident statements, as certitudes luminous in their own au thenticity. We accept them without question and take them into our consciousness as forming its fundamental norms, structuring its most intimate inscape. This is darana, seeing, as philosophy is named in India. One sees the truth or reality and describes it as it is seen, its limbs and gestures, its constituents and functions. Philosophy here is fundamentally a recording of one's vision and a translation or presentation of it in mental terms.
  
  --
  
   There is another concept in Whitehead which seems to be moulded after a parallel concept in Sri Aurobindo: it is with regard to the working out of the process of creation, the mechanism of its dynamism. It is almost a glimpse into the occult functioning of the world forces. Whitehead speaks of two principles that guide the world process, first, the principle of limitation, and second, the principle of ingress. The first one Sri Aurobindo calls the principle of Concentration (and of exclusive Concentration) by which the infinite and the eternal limits himself, makes himself finite and temporal and infinitesimal, the universal transforms itself into the individual and the particular. The second is the principle of descent, which is almost the corner-stone in Sri Aurobindo's system. There are layers of reality: the higher forces and formulations enter into the lower, work upon it and bring about a change and transformation, purification and redemption. All progress and evolution is due to this influx of the higher, the deeper into , the lower and superficial plane of existence.
  

WORDNET


































IN WEBGEN [10000/398]

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https://military.wikia.org/wiki/Sachsenhausen_concentration_camp
https://military.wikia.org/wiki/User:CR_-87_3140_FBE#Genocide.2C_concentration_camps.2C_and_slave_labour
https://religion.wikia.org/wiki/11_things_for_concentration_to_grow
https://religion.wikia.org/wiki/Category:Terminology_of_Nazi_concentration_camps
https://religion.wikia.org/wiki/Concentration_meditation_3_by_Sister_Dipankara
https://religion.wikia.org/wiki/Concentration_meditation_4_by_Sister_Dipankara
https://religion.wikia.org/wiki/Concentration_meditation_6_by_Sister_Dipankara
https://religion.wikia.org/wiki/Concentration_meditation_by_Sister_Dipankara
https://religion.wikia.org/wiki/Halfway_to_concentration_by_Ayya_Khema
https://religion.wikia.org/wiki/Noble_Eightfold_Path#Right_concentration
https://religion.wikia.org/wiki/Noble_Eightfold_Path#Sam.C4.81dhi:_Mental_Discipline.2C_Concentration.2C_Meditation
https://religion.wikia.org/wiki/Outline_of_Buddhism#Concentration_.E2.80.94_Sam.C4.81dhikkhandha
https://religion.wikia.org/wiki/Outline_of_Buddhism#Sam.C4.81dhi_.E2.80.94_Concentration
https://religion.wikia.org/wiki/Right_Concentration
https://religion.wikia.org/wiki/Wisdom_&_concentration_1_by_Ven._Gavesako
https://religion.wikia.org/wiki/Wisdom_&_concentration_2_by_Ven._Gavesako
https://religion.wikia.org/wiki/Wisdom_&_concentration_3_by_Ven._Gavesako
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Psychology Wiki - Concentration
https://en.wikiquote.org/wiki/Auschwitz_concentration_camp
https://en.wikiquote.org/wiki/Category:Concentration_camps
https://en.wikiquote.org/wiki/Concentration_camp
Wikipedia - Ala Gertner -- German Nazi concentration camp victim
Wikipedia - Alexander Piorkowski -- German Nazi concentration camp commandant
Wikipedia - Amersfoort concentration camp
Wikipedia - Apparent oxygen utilisation -- The difference between oxygen solubility and measured oxygen concentration in water, used to infer oxygen consumption by biological processes
Wikipedia - Arthur Rodl -- Schutzstaffel officer, Nazi concentration camp commandant
Wikipedia - Auschwitz concentration camp
Wikipedia - Avezzano concentration camp -- Italian internment camp during World War I
Wikipedia - Baigongguan and Zhazidong -- Chinese concentration camps
Wikipedia - Bergen-Belsen concentration camp -- Nazi concentration camp
Wikipedia - Biomagnification -- Any concentration of a toxin in tissues of tolerant organisms at successively higher levels in a food chain
Wikipedia - Bjerrum plot -- Graph of the concentrations of the different species from the dissociation of a polyprotic acid, as a function of pH, when the solution is at equilibrium
Wikipedia - Blechhammer concentration camp -- Nazi concentration camp, part of Auschwitz
Wikipedia - Bradford protein assay -- Method to determine protein concentration
Wikipedia - Buchenwald concentration camp -- Nazi concentration camp in Germany
Wikipedia - Capnography -- Monitoring of the concentration of carbon dioxide in respiratory gases
Wikipedia - Category:Auschwitz concentration camp survivors
Wikipedia - Category:British people executed in Nazi concentration camps
Wikipedia - Category:British people who died in Dachau concentration camp
Wikipedia - Category:Dachau concentration camp survivors
Wikipedia - Category:French people who died in Ravensbrck concentration camp
Wikipedia - Category:German people executed in Nazi concentration camps
Wikipedia - Category:German people who died in Auschwitz concentration camp
Wikipedia - Category:People who died in Flossenbrg concentration camp
Wikipedia - Category:Polish people who died in Auschwitz concentration camp
Wikipedia - Category:Resistance members who died in Nazi concentration camps
Wikipedia - Category:Soviet people who died in Nazi concentration camps
Wikipedia - Category:Spies who died in Nazi concentration camps
Wikipedia - Census-designated place -- Statistical concentration of population defined by the United States Census Bureau
Wikipedia - Chemical equilibrium -- State which both reactants and products are present in concentrations which have no further tendency to change with time
Wikipedia - Chinese enclaves in the San Gabriel Valley -- Large concentration of Chinese ethnic communities in greater Los Angeles, California, United States
Wikipedia - Chongjin concentration camp -- A concentration camp in North Korea
Wikipedia - Climate sensitivity -- Change in Earth's temperature caused by changes in atmospheric carbon dioxide concentrations
Wikipedia - Concentration camps in France
Wikipedia - Concentration Camps Inspectorate -- Central SS administrative and managerial authority for the concentration camps of the Third Reich
Wikipedia - Concentration camp
Wikipedia - Concentration deficit disorder
Wikipedia - Concentration of land ownership -- Ownership of land in a particular area by a small number of people or organizations
Wikipedia - Concentration of media ownership -- A process whereby progressively fewer individuals or organizations control increasing shares of the mass media
Wikipedia - concentration
Wikipedia - Concentration -- Proportion of a constituent of a mixture to the whole
Wikipedia - Cubicle -- Office furniture meant to allow for concentration
Wikipedia - Dachau concentration camp -- Nazi concentration camp in Germany before and during World War II
Wikipedia - Darwin Rise -- A broad triangular region in the north central Pacific Ocean where there is a concentration of atolls
Wikipedia - Demand valve oxygen therapy -- Use of high inhalation concentrations of oxygen as medical treatment
Wikipedia - Diffusion -- movement of molecules, atoms, or ions from a region of high concentration to a region of low concentration
Wikipedia - Dora concentration camp
Wikipedia - EC50 -- The concentration of a compound where 50% of its maximal effect is observed.
Wikipedia - Edgar Kupfer-Koberwitz -- German journalist, author and concentration camp survivor
Wikipedia - Edith Kiss -- Hungarian sculptor and concentration camp painter
Wikipedia - Eleonore Poelsleitner -- Concentration camp guard
Wikipedia - Elfriede Rinkel -- German concentration camp guard deported from the United States
Wikipedia - Elisabeth Volkenrath -- Nazi concentration camp guard
Wikipedia - Erna Wallisch -- Guard at Nazi concentration camp
Wikipedia - Flossenbrg concentration camp
Wikipedia - Flossenburg concentration camp -- Nazi concentration camp in the Upper Palatinate, Bavaria, Germany
Wikipedia - Gabersdorf labour camp -- Forced labour camp and Nazi concentration camp in LibeM-DM-^M, Czechoslovakia
Wikipedia - German camp brothels in World War II -- Brothels in Nazi concentration camps
Wikipedia - German Concentration Camps Factual Survey -- 1945 documentary film directed by Sidney Bernstein, Baron Bernstein and Alfred Hitchcock
Wikipedia - Gonars concentration camp -- Italian WWII concentration camp
Wikipedia - Gross-Rosen concentration camp -- Concentration camp in Poland
Wikipedia - Gurs internment camp -- Internment and concentration camp for refugees and Jews in France during World War II
Wikipedia - Gusen concentration camp -- Nazi concentration camp complex in Upper Austria (1940-1945)
Wikipedia - Haber's rule -- Toxicology relationship between the concentration of a poisonous gas and duration breathed
Wikipedia - Heinrich Schmidt (SS doctor) -- Nazi concentration camp doctor
Wikipedia - Helium analyzer -- Instrument to measure the concentration of helium in a gas mixture
Wikipedia - Hermine Braunsteiner -- 20th-century Austrian Nazi concentration camp guard
Wikipedia - History of Iranian Americans in Los Angeles -- Southern California has the largest concentration of Iranians in the world outside of Iran.
Wikipedia - Hwasong concentration camp -- A concentration camp in North Korea
Wikipedia - Hyperoxia -- Exposure of tissues to abnormally high concentrations of oxygen.
Wikipedia - Hypersaline lake -- Landlocked body of water that contains concentrations of salts greater than the sea
Wikipedia - Hyponatremia -- Low sodium concentration in the blood
Wikipedia - Identification of inmates in German concentration camps -- Prisoners' camp identification numbers, cloth emblems, and armbands
Wikipedia - International Ravensbruck Committee -- association of former prisoners of the Ravensbruck concentration camp
Wikipedia - Internment of Japanese Americans -- Internment of Japanese Americans in the United States in concentration camps
Wikipedia - Jasenovac concentration camp -- Concentration camp run by the UstaM-EM-!e in Croatia during World War II
Wikipedia - Jastrebarsko children's camp -- Concentration camp for children operated by the Axis-puppet Independent State of Croatia
Wikipedia - Juana Bormann -- Nazi concentration camp guard
Wikipedia - Kaechon concentration camp -- A North Korean concentration camp
Wikipedia - Kamp Erika -- Nazi concentration camp
Wikipedia - Kangdong concentration camp -- Reeducation camp in North Korea
Wikipedia - Karl Kahr -- Nazi concentration camp doctor
Wikipedia - Kaufering concentration camp complex -- Subcamps of the Dachau concentration camp during World War II
Wikipedia - Kaufering concentration camp
Wikipedia - KruM-EM-!M-DM-^Mica concentration camp -- Concentration camp run by the UstaM-EM-!e during World War II
Wikipedia - Kugelblitz (astrophysics) -- Theorized concentration of light
Wikipedia - Kwalliso -- Long term concentration camps in North Korea
Wikipedia - Latent hypoxia -- Tissue oxygen concentration which is sufficient to support consciousness at depth, but not at surface pressure
Wikipedia - Leitmeritz concentration camp -- Concentration camp
Wikipedia - Liberation of Auschwitz concentration camp -- World War II action
Wikipedia - Lichtenburg concentration camp -- Nazi concentration camp in Germany
Wikipedia - Liplje camp -- Concentration camp in Bosnia & Herzegovina
Wikipedia - Lipoprotein lipase deficiency -- Familial hyperlipemia characterized by a deficiency of the enzyme lipoprotein lipase and the subsequent build up of chylomicrons and increased plasma concentration of triglycerides
Wikipedia - List of concentration and internment camps -- Wikipedia list article
Wikipedia - List of most-polluted cities by particulate matter concentration -- Wikipedia list article
Wikipedia - List of Nazi concentration camps -- Wikipedia list article
Wikipedia - List of "return unwanted" concentration camp prisoners -- Wikipedia list article
Wikipedia - London medical students at Belsen -- Volunteers treating Nazi concentration camp victims, 1945
Wikipedia - Luftwaffe guards at concentration camps -- Luftwaffe guards at concentration camps
Wikipedia - Luise Danz -- Nazi concentration camp guard
Wikipedia - Majdanek concentration camp -- Nazi concentration camp
Wikipedia - Margot Dreschel -- Nazi concentration camp guard
Wikipedia - MariM-CM-+nbosch concentration camp -- Concentration camp
Wikipedia - Market concentration
Wikipedia - Markiyan Dimidov -- Ukrainian concentration camp survivor
Wikipedia - Martin Bartesch -- Nazi concentration camp guard
Wikipedia - Mass concentration (astronomy) -- Region of a planet or moon's crust that contains a large positive gravitational anomaly
Wikipedia - Mauthausen-Gusen concentration camp
Wikipedia - Mayer Hersh -- Concentration camp survivor
Wikipedia - M-CM-^Agnes Bartha -- Hungarian photographer and concentration camp surivivor
Wikipedia - M-EM- piro Bocaric -- Serb painter killed in Jadovno concentration camp
Wikipedia - Molar concentration
Wikipedia - Monigo concentration camp -- Italian concentration camp
Wikipedia - Multiple inert gas elimination technique -- Medical technique for measuring the concentrations of various infused, inert gases in mixed venous blood, arterial blood, and expired gas
Wikipedia - Natzweiler-Struthof concentration camp
Wikipedia - Nazi concentration camp badge -- Cloth emblems; part of the system of identification in Nazi camps
Wikipedia - Nazi concentration camps -- Concentration camps operated by Nazi Germany
Wikipedia - Nazi concentration camp
Wikipedia - Nazi human experimentation -- Unethical experiments on human subjects by Nazi Germany in its concentration camps
Wikipedia - Nephelometer -- Instrument for measuring the concentration of suspended particulates
Wikipedia - Neutropenia -- Abnormally low concentration of neutrophils (a type of white blood cell) in the blood
Wikipedia - Occupational exposure banding -- Process to assign chemicals into categories corresponding to permissible exposure concentrations
Wikipedia - Occupational exposure limit -- Upper limit on the acceptable concentration of a hazardous substance
Wikipedia - Oranienburg concentration camp -- German concentration camp
Wikipedia - Orders of magnitude (molar concentration)
Wikipedia - Osmotic power -- The energy available from the difference in the salt concentration between seawater and river water
Wikipedia - Osthofen concentration camp -- Nazi concentration camp
Wikipedia - Oxygen sensor -- Device for measuring oxygen concentration
Wikipedia - Oxygen toxicity -- Toxic effects of breathing in oxygen at high concentrations
Wikipedia - Oxygen window in diving decompression -- Physiological effect of oxygen metabolism on the total dissolved gas concentration in venous blood
Wikipedia - Phil Lamason -- World War II pilot from New Zealand, Buchenwald concentration camp survivor
Wikipedia - Politische Abteilung -- Department of Nazi concentration camps
Wikipedia - Pressure swing adsorption -- method of gas concentration using selective adsorbtion under pressure
Wikipedia - Priest Barracks of Dachau Concentration Camp
Wikipedia - Radon mitigation -- Any process used to reduce radon gas concentrations in the breathing zones of occupied buildings, or radon from water supplies
Wikipedia - Rate equation -- Equation linking reaction rate with concentrations of reactants in a chemical reaction
Wikipedia - Ravensbrck concentration camp
Wikipedia - Ravensbruck concentration camp -- Women's concentration camp in Germany during World War II
Wikipedia - Red-light district -- Urban area with a high concentration of sex-related businesses
Wikipedia - Reed Edwin Peggram -- Concentration camp survivor
Wikipedia - Representative Concentration Pathway -- Projections used in climate change modeling
Wikipedia - Risiera di San Sabba -- Nazi concentration and transit camp for Jews and political prisoners in Italy during World War II
Wikipedia - Rudolf Hoss -- Nazi official; longtime commandant of Auschwitz concentration camp
Wikipedia - Rywka Lipszyc -- Polish concentration teenage camp survivor
Wikipedia - Sachsenhausen concentration camp
Wikipedia - Sea ice concentration -- The area of sea ice relative to the total area at a given point in the ocean
Wikipedia - SereM-DM-^O concentration camp -- Nazi labor and concentration camp for Jews in Slovakia during World War II
Wikipedia - Shapley Supercluster -- Largest concentration of galaxies in our local universe
Wikipedia - Siegfried Lederer's escape from Auschwitz -- 1944 prisoner escape from Auschwitz concentration camp
Wikipedia - Silos camp -- Bosniak-operated concentration camp during the Bosnian War
Wikipedia - Soldau concentration camp -- Nazi concentration camp in Dzialdowo
Wikipedia - Sonderkommando photographs -- Photographs taken at the Auschwitz concentration camp
Wikipedia - Standard drink -- Measure of alcohol consumption depending on the alcohol concentration of the beverage
Wikipedia - Tarnopol Ghetto -- Nazi German concentration camp in occupied Poland during World War II
Wikipedia - The Concentration City -- Short story by J. G. Ballard
Wikipedia - Thermal lance -- Tool that cuts materials by burning through in the presence of high concentration of oxygen
Wikipedia - Thermodynamic activity -- Measure of the effective concentration of a species in a mixture
Wikipedia - Threshold limit value -- Upper limit on the acceptable exposure concentration of a hazardous substance in the workplace
Wikipedia - Titration -- Laboratory method for determining the concentration of an analyte
Wikipedia - Trace element -- Element of low concentration
Wikipedia - Treasure -- Concentration of riches
Wikipedia - Uranium ore -- Economically recoverable concentrations of uranium within the Earth's crust
Wikipedia - Urbanization in Australia -- concentration of Australian population in urban areas
Wikipedia - Vaivara concentration camp -- Nazi concentration camp for Jews in Estonia during World War II
Wikipedia - Warsaw concentration camp -- Nazi concentration camp in Warsaw during World War II
Wikipedia - Wealth concentration
Wikipedia - Wilhelm Dorr (Nazi) -- German SS soldier and concentration camp guard
Wikipedia - Witold Pilecki -- Polish underground resistance soldier, World War II concentration camp resistance leader
Wikipedia - Yodok concentration camp -- Political prison camp in North Korea
Classic Concentration (1987 - 1991) - Classic Concentration is the third edition the game of puzzles and prizes which began back in 1958 on NBC's daytime line-up. The original version featured a mechanical board of 30 numbered squares which rotated with the number called (as did the syndicated show of 1973-78); Classic had a computer-ge...
Concentration (1958 - 1979) - Concentration is an American television game show based on the children's memory game of the same name. Matching cards represented prizes that contestants could win. As matching pairs of cards were gradually removed from the board, it would slowly reveal elements of a rebus puzzle that contestants h...
Sophie's Choice(1982) - Everybody, at one point or another in their lives, is forced to make a decision that will put an emotional weight on them for the rest of their lives. Sophie Zawistowski (Meryl Streep), a survivor of Nazi concentration camps, was forced to make one of the most heart-rending and emotionally shatteri...
Bent (1997) ::: 7.2/10 -- NC-17 | 1h 45min | Drama, History, Romance | 26 November 1997 (USA) -- In 1930s Berlin, a gay Jew is sent to a concentration camp under the Nazi regime. Director: Sean Mathias Writers: Martin Sherman (screenplay), Martin Sherman (play)
God on Trial (2008) ::: 7.7/10 -- 1h 26min | Drama, War | TV Movie 9 November 2008 -- Awaiting their inevitable deaths at one of the worst concentration camps, a group of Jews make a rabbinical court to decide whether God has gone against the Holy Covenant and if He is the one guilty for their suffering. Director: Andy De Emmony (as Andy de Emmony) Writer: Frank Cottrell Boyce
I Am David (2003) ::: 7.2/10 -- PG | 1h 30min | Adventure, Drama | 3 December 2004 (USA) -- A twelve-year-old boy escapes from a Bulgarian Communist concentration camp and sets out on a journey to reach Denmark. Director: Paul Feig Writers: Anne Holm (novel), Paul Feig (screenplay)
Sophie's Choice (1982) ::: 7.6/10 -- R | 2h 30min | Drama, Romance | 4 March 1983 (USA) -- Sophie is the survivor of Nazi concentration camps, who has found a reason to live with Nathan, a sparkling if unsteady American Jew obsessed with the Holocaust. Director: Alan J. Pakula Writers:
The Boy in the Striped Pajamas (2008) ::: 7.8/10 -- The Boy in the Striped Pyjamas (original title) -- The Boy in the Striped Pajamas Poster -- Through the innocent eyes of Bruno, the eight-year-old son of the commandant at a German concentration camp, a forbidden friendship with a Jewish boy on the other side of the camp fence has startling and unexpected consequences. Director: Mark Herman
The Night Porter (1974) ::: 6.7/10 -- Il portiere di notte (original title) -- The Night Porter Poster -- A concentration camp survivor rekindles her sadomasochistic relationship with her lover, a former SS officer - now working as a night porter at a Vienna hotel - but his former Nazi associates begin stalking them. Director: Liliana Cavani
The Odessa File (1974) ::: 7.0/10 -- PG | 2h 10min | Drama, Thriller | 18 October 1974 (USA) -- Following the suicide of an elderly Jewish man, a journalist in possession of the man's diary investigates the alleged sighting of a former S.S. Captain, who commanded a concentration camp during World War II. Director: Ronald Neame Writers:
https://ancardia.fandom.com/wiki/Concentration
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SKET Dance -- -- Tatsunoko Production -- 77 eps -- Manga -- Comedy School Shounen -- SKET Dance SKET Dance -- At Kaimei High School there is a special club dedicated to helping others known as the SKET Brigade. The brains of the group is Kazuyoshi "Switch" Usui, a tech-savvy otaku who speaks through speech synthesis software, while the brawn is provided by Hime "Himeko" Onizuka, the hockey stick-wielding girl once known as "Onihime." And last but not least, their leader is Yuusuke "Bossun" Fujisaki, whose latent ability is evoked by his goggles, allowing him to summon the awesome power of extraordinary concentration. -- -- However, most of the school only know them as the club that handles odd jobs. Many of their days are spent in the clubroom slacking off, but when there is something to be done, they give their all to help others—usually in sincere, but unintentionally hilarious, ways. The SKET Brigade do all they can to provide support, kindness, encouragement, and troubleshooting to any students crazy enough to ask for their services. -- -- 189,583 8.24
https://commons.wikimedia.org/wiki/File:Cracking_in_concrete_due_to_stress_concentration.jpg
A Game of Concentration
Air pollutant concentrations
Allach concentration camp
Allied airmen at Buchenwald concentration camp
Amersfoort concentration camp
Arbeitsdorf concentration camp
Attention Concentration Test
Auschwitz concentration camp
Autonomous Provincial Concentration
Banjica concentration camp
Bergen-Belsen concentration camp
Bioconcentration
Boelcke-Kaserne concentration camp
Borgo San Dalmazzo concentration camp
Brain Age: Concentration Training
Breslau-Drrgoy concentration camp
Bretstein concentration camp
Buchenwald concentration camp
Camp de concentration d'Argels-sur-Mer
Chongjin concentration camp
Chungsan concentration camp
Columbia concentration camp
Concentration
Concentration (British game show)
Concentration Camps Inspectorate
Concentration (card game)
Concentration for the Liberation of Aruba
Concentration (game show)
Concentration inequality
Concentration of land ownership
Concentration of measure
Concentration of media ownership
Concentration of People's Forces
Concentration ratio
Crime concentration
Critical micelle concentration
Croatian Association of Prisoners in Serbian Concentration Camps
Crveni Krst concentration camp
Dachau concentration camp
Davidovka concentration camp
Defect concentration diagram
Eintrachthtte concentration camp
Equivalent concentration
Esterwegen concentration camp
Estimated maximum possible concentration
Falstad concentration camp
Female guards in Nazi concentration camps
Flossenbrg concentration camp
Force concentration
Forced labor in Nazi concentration camps
Francoist concentration camps
Free-air concentration enrichment
German Concentration Camps Factual Survey
Gross-Rosen concentration camp
Gusen concentration camp
Half-maximal concentration
Herzogenbusch concentration camp
Hinzert concentration camp
Hodonin concentration camp
Hoeryong concentration camp
Hwasong concentration camp
Identification of inmates in German concentration camps
Italian concentration camps in Libya
Jadovno concentration camp
Jgala concentration camp
Janowska concentration camp
Jasenovac concentration camp
Jaworzno concentration camp
Jon Cougar Concentration Camp
Jungfernhof concentration camp
Kaiserwald concentration camp
Kauen concentration camp
Kaufering concentration camp complex
Kemna concentration camp
Krakw-Paszw concentration camp
Kruica concentration camp
Kvnangen concentration camp
Lethal concentration low
Lety concentration camp
Lichtenburg concentration camp
Limiting oxygen concentration
List of concentration and internment camps
List of Italian concentration camps
List of most-polluted cities by particulate matter concentration
List of Nazi concentration camps
List of "return unwanted" concentration camp prisoners
Lobor concentration camp
Luftwaffe guards at concentration camps
Majdanek concentration camp
Market concentration
Mass concentration
Mass concentration (astronomy)
Mass concentration (chemistry)
Mauthausen concentration camp
Maximum acceptable toxicant concentration
Mean corpuscular hemoglobin concentration
Measured environmental concentration
Measures of pollutant concentration
Minimum alveolar concentration
Minimum bactericidal concentration
Minimum inhibitory concentration
Mittelbau-Dora concentration camp
Molar concentration
Monigo concentration camp
Monowitz concentration camp
Mhldorf concentration camp complex
Natzweiler-Struthof concentration camp
Nazi concentration camp badge
Nazi concentration camp commandant
Nazi concentration camps
Nazi concentration camps in Norway
Neuengamme concentration camp
Neurohlau concentration camp
Niederhagen concentration camp
Oberer Kuhberg concentration camp
Ohrdruf concentration camp
Onsong concentration camp
Oranienburg concentration camp
Osmotic concentration
Osthofen concentration camp
Pechora concentration camp
Poniatowa concentration camp
Potulice concentration camp
Predicted environmental concentration
Predicted no-effect concentration
Preferential concentration
Priest Barracks of Dachau Concentration Camp
Pukchang concentration camp
Rab concentration camp
Ravensbrck concentration camp
Representative Concentration Pathway
Ryongdam concentration camp
Sachsenburg concentration camp
Sachsenhausen concentration camp
Sajmite concentration camp
Sea ice concentration
Second Boer War concentration camps
Sere concentration camp
ShapleySawyer Concentration Class
Shark Island concentration camp
Sisak children's concentration camp
Soldau concentration camp
Soluch concentration camp
Sonnenburg concentration camp
SS command of Auschwitz concentration camp
Stara Gradika concentration camp
St. Pantaleon-Weyer concentration camp
Stress concentration
Stutthof concentration camp
Sunghori concentration camp
ragamasamdhistra, The Concentration of Heroic Progress
Syrets concentration camp
Taehung concentration camp
Tanchon concentration camp
The Concentration City
Time of concentration
Topovske upe concentration camp
Torrens Island Concentration Camp
Transport of concentration camp inmates to Tyrol
Trawniki concentration camp
Vaivara concentration camp
Varniai concentration camp
Warsaw concentration camp
Wbbelin concentration camp
Yodok concentration camp
Zasaw concentration camp


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