classes ::: verb,
children :::
branches ::: concentrate, concentrate on
see also :::

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:concentrate
word class:verb


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OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS

AUTH

BOOKS
Heart_of_Matter
Let_Me_Explain
Liber_157_-_The_Tao_Teh_King
Life_without_Death
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
Process_and_Reality
Questions_And_Answers_1955
Savitri
The_Book_of_Secrets__Keys_to_Love_and_Meditation
The_Divine_Milieu
The_Human_Cycle
The_Imitation_of_Christ
The_Yoga_Sutras
Toward_the_Future

IN CHAPTERS TITLE
1.ww_-_Mark_The_Concentrated_Hazels_That_Enclose

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.01_-_The_Mother_on_Savitri
00.04_-_The_Beautiful_in_the_Upanishads
0.02_-_Letters_to_a_Sadhak
0.03_-_Letters_to_My_little_smile
0.03_-_The_Threefold_Life
0.04_-_Letters_to_a_Sadhak
0.04_-_The_Systems_of_Yoga
0.05_-_Letters_to_a_Child
0.06_-_Letters_to_a_Young_Sadhak
0.08_-_Letters_to_a_Young_Captain
0.09_-_Letters_to_a_Young_Teacher
01.01_-_A_Yoga_of_the_Art_of_Life
01.02_-_Natures_Own_Yoga
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.04_-_The_Intuition_of_the_Age
0.10_-_Letters_to_a_Young_Captain
01.10_-_Principle_and_Personality
01.13_-_T._S._Eliot:_Four_Quartets
0.11_-_Letters_to_a_Sadhak
0.12_-_Letters_to_a_Student
0.13_-_Letters_to_a_Student
0.14_-_Letters_to_a_Sadhak
02.01_-_The_World_War
02.03_-_The_Shakespearean_Word
02.11_-_Hymn_to_Darkness
02.11_-_The_Kingdoms_and_Godheads_of_the_Greater_Mind
03.02_-_Yogic_Initiation_and_Aptitude
03.05_-_Some_Conceptions_and_Misconceptions
03.08_-_The_Standpoint_of_Indian_Art
03.11_-_True_Humility
03.12_-_Communism:_What_does_it_Mean?
04.01_-_The_Divine_Man
04.01_-_The_March_of_Civilisation
04.02_-_The_Growth_of_the_Flame
04.03_-_Consciousness_as_Energy
04.07_-_Readings_in_Savitri
04.08_-_An_Evolutionary_Problem
04.37_-_To_the_Heights-XXXVII
04.46_-_To_the_Heights-XLVI
05.01_-_At_the_Origin_of_Ignorance
05.01_-_Man_and_the_Gods
05.02_-_Gods_Labour
05.02_-_Of_the_Divine_and_its_Help
05.04_-_The_Immortal_Person
05.17_-_Evolution_or_Special_Creation
06.03_-_Types_of_Meditation
06.12_-_The_Expanding_Body-Consciousness
06.13_-_Body,_the_Occult_Agent
06.20_-_Mind,_Origin_of_Separative_Consciousness
06.29_-_Towards_Redemption
07.02_-_The_Spiral_Universe
07.05_-_This_Mystery_of_Existence
07.14_-_The_Divine_Suffering
07.18_-_How_to_get_rid_of_Troublesome_Thoughts
07.20_-_Why_are_Dreams_Forgotten?
07.25_-_Prayer_and_Aspiration
07.28_-_Personal_Effort_and_Will
07.29_-_How_to_Feel_that_we_Belong_to_the_Divine
07.43_-_Music_Its_Origin_and_Nature
07.44_-_Music_Indian_and_European
07.45_-_Specialisation
08.03_-_Organise_Your_Life
08.06_-_A_Sign_and_a_Symbol
08.07_-_Sleep_and_Pain
08.22_-_Regarding_the_Body
08.24_-_On_Food
08.26_-_Faith_and_Progress
08.27_-_Value_of_Religious_Exercises
08.30_-_Dealing_with_a_Wrong_Movement
08.33_-_Opening_to_the_Divine
09.02_-_Meditation
09.05_-_The_Story_of_Love
09.07_-_How_to_Become_Indifferent_to_Criticism?
09.15_-_How_to_Listen
10.05_-_Mind_and_the_Mental_World
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00e_-_DIVISION_E_-_MOTION_ON_THE_PHYSICAL_AND_ASTRAL_PLANES
1.00_-_Gospel
1.00_-_INTRODUCTORY_REMARKS
1.00_-_PREFACE_-_DESCENSUS_AD_INFERNOS
1.00_-_Preliminary_Remarks
1.00_-_The_way_of_what_is_to_come
10.10_-_Education_is_Organisation
1.01_-_A_NOTE_ON_PROGRESS
1.01_-_Appearance_and_Reality
1.01_-_Description_of_the_Castle
1.01_-_Economy
1.01_-_Foreward
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_SAMADHI_PADA
1.01_-_the_Call_to_Adventure
1.01_-_The_Cycle_of_Society
1.01_-_The_First_Steps
1.01_-_The_Science_of_Living
1.01_-_THE_STUFF_OF_THE_UNIVERSE
1.02.2.2_-_Self-Realisation
1.02.3.1_-_The_Lord
1.02.3.3_-_Birth_and_Non-Birth
10.23_-_Prayers_and_Meditations_of_the_Mother
1.02.4.2_-_Action_and_the_Divine_Will
1.024_-_Affiliation_With_Larger_Wholes
1.025_-_Sadhana_-_Intensifying_a_Lighted_Flame
10.28_-_Love_and_Love
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_Meditating_on_Tara
1.02_-_Prana
1.02_-_Pranayama,_Mantrayoga
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_SOCIAL_HEREDITY_AND_PROGRESS
1.02_-_The_Child_as_growing_being_and_the_childs_experience_of_encountering_the_teacher.
1.02_-_The_Development_of_Sri_Aurobindos_Thought
1.02_-_The_Divine_Is_with_You
1.02_-_The_Recovery
1.02_-_The_Stages_of_Initiation
1.02_-_Where_I_Lived,_and_What_I_Lived_For
10.30_-_India,_the_World_and_the_Ashram
1.032_-_Our_Concept_of_God
1.035_-_The_Recitation_of_Mantra
1.036_-_The_Rise_of_Obstacles_in_Yoga_Practice
10.37_-_The_Golden_Bridge
1.038_-_Impediments_in_Concentration_and_Meditation
1.03_-_A_Sapphire_Tale
1.03_-_Invocation_of_Tara
1.03_-_Master_Ma_is_Unwell
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_Sympathetic_Magic
1.03_-_THE_EARTH_IN_ITS_EARLY_STAGES
1.03_-_The_End_of_the_Intellect
1.03_-_The_Gods,_Superior_Beings_and_Adverse_Forces
1.03_-_The_House_Of_The_Lord
1.03_-_The_Sephiros
1.03_-_To_Layman_Ishii
1.03_-_YIBHOOTI_PADA
1.040_-_Re-Educating_the_Mind
1.04_-_A_Leader
1.04_-_Nada_Yoga
1.04_-_Reality_Omnipresent
1.04_-_SOME_REFLECTIONS_ON_PROGRESS
1.04_-_The_Control_of_Psychic_Prana
1.04_-_The_Divine_Mother_-_This_Is_She
1.04_-_The_Fork_in_the_Road
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Sacrifice_the_Triune_Path_and_the_Lord_of_the_Sacrifice
1.04_-_The_Silent_Mind
1.04_-_What_Arjuna_Saw_-_the_Dark_Side_of_the_Force
1.05_-_2010_and_1956_-_Doomsday?
1.052_-_Yoga_Practice_-_A_Series_of_Positive_Steps
1.053_-_A_Very_Important_Sadhana
1.057_-_The_Four_Manifestations_of_Ignorance
1.05_-_Bhakti_Yoga
1.05_-_CHARITY
1.05_-_Dharana
1.05_-_Mental_Education
1.05_-_Morality_and_War
1.05_-_Pratyahara_and_Dharana
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_True_Doer_of_Works
1.05_-_True_and_False_Subjectivism
1.05_-_Yoga_and_Hypnotism
1.06_-_Being_Human_and_the_Copernican_Principle
1.06_-_Dhyana_and_Samadhi
1.06_-_LIFE_AND_THE_PLANETS
1.06_-_On_Thought
1.06_-_Psychic_Education
1.06_-_Quieting_the_Vital
1.06_-_Raja_Yoga
1.06_-_The_Ascent_of_the_Sacrifice_2_The_Works_of_Love_-_The_Works_of_Life
1.06_-_THE_FOUR_GREAT_ERRORS
1.06_-_The_Objective_and_Subjective_Views_of_Life
1.06_-_The_Three_Schools_of_Magick_1
1.075_-_Self-Control,_Study_and_Devotion_to_God
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Bridge_across_the_Afterlife
1.07_-_On_Dreams
1.07_-_On_mourning_which_causes_joy.
1.07_-_Past,_Present_and_Future
1.07_-_Raja-Yoga_in_Brief
1.07_-_The_Magic_Wand
1.07_-_The_Psychic_Center
1.07_-_TRUTH
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_-_Attendants
1.08_-_Independence_from_the_Physical
1.08_-_Psycho_therapy_Today
1.08_-_RELIGION_AND_TEMPERAMENT
1.08_-_The_Four_Austerities_and_the_Four_Liberations
1.094_-_Understanding_the_Structure_of_Things
1.096_-_Powers_that_Accrue_in_the_Practice
1.09_-_Concentration_-_Its_Spiritual_Uses
1.09_-_Man_-_About_the_Body
1.09_-_Sleep_and_Death
1.09_-_The_Crown,_Cap,_Magus-Band
1.09_-_To_the_Students,_Young_and_Old
1.1.01_-_Seeking_the_Divine
1.1.02_-_Sachchidananda
11.06_-_The_Mounting_Fire
11.08_-_Body-Energy
1.10_-_Aesthetic_and_Ethical_Culture
1.10_-_Concentration_-_Its_Practice
1.10_-_Conscious_Force
1.10_-_GRACE_AND_FREE_WILL
1.10_-_THE_FORMATION_OF_THE_NOOSPHERE
1.10_-_The_Revolutionary_Yogi
1.10_-_The_Yoga_of_the_Intelligent_Will
11.10_-_The_Test_of_Truth
11.15_-_Sri_Aurobindo
1.11_-_Powers
1.11_-_The_Master_of_the_Work
1.11_-_The_Second_Genesis
1.11_-_Works_and_Sacrifice
1.1.2_-_Commentary
1.12_-_Delight_of_Existence_-_The_Solution
1.12_-_Sleep_and_Dreams
1.12_-_The_Office_and_Limitations_of_the_Reason
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_Divine_Maya
1.13_-_THE_HUMAN_REBOUND_OF_EVOLUTION_AND_ITS_CONSEQUENCES
1.13_-_The_Supermind_and_the_Yoga_of_Works
1.1.4_-_The_Physical_Mind_and_Sadhana
1.14_-_The_Supermind_as_Creator
1.14_-_TURMOIL_OR_GENESIS?
1.15_-_Prayers
1.15_-_The_Supreme_Truth-Consciousness
1.15_-_The_Transformed_Being
1.1.5_-_Thought_and_Knowledge
1.16_-_The_Suprarational_Ultimate_of_Life
1.16_-_The_Triple_Status_of_Supermind
1.17_-_Astral_Journey__Example,_How_to_do_it,_How_to_Verify_your_Experience
1.17_-_Religion_as_the_Law_of_Life
1.17_-_The_Divine_Soul
1.17_-_The_Transformation
1.18_-_Mind_and_Supermind
1.19_-_The_Practice_of_Magical_Evocation
1.200-1.224_Talks
12.01_-_This_Great_Earth_Our_Mother
1.2.02_-_Qualities_Needed_for_Sadhana
1.2.03_-_Purity
1.2.05_-_Aspiration
1.2.06_-_Rejection
1.2.07_-_Surrender
1.2.09_-_Consecration_and_Offering
1.20_-_The_End_of_the_Curve_of_Reason
1.2.10_-_Opening
1.2.11_-_Patience_and_Perseverance
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_My_Theory_of_Astrology
1.22_-_How_to_Learn_the_Practice_of_Astrology
1.22_-_THE_END_OF_THE_SPECIES
1.23_-_Improvising_a_Temple
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_Describes_how_vocal_prayer_may_be_practised_with_perfection_and_how_closely_allied_it_is_to_mental_prayer
1.24_-_Matter
1.25_-_Fascinations,_Invisibility,_Levitation,_Transmutations,_Kinks_in_Time
1.25_-_SPIRITUAL_EXERCISES
1.25_-_The_Knot_of_Matter
1.27_-_On_holy_solitude_of_body_and_soul.
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
1.3.01_-_Peace__The_Basis_of_the_Sadhana
1.3.03_-_Quiet_and_Calm
1.3.04_-_Peace
13.05_-_A_Dream_Of_Surreal_Science
1.3.4.01_-_The_Beginning_and_the_End
1.37_-_Oriential_Religions_in_the_West
1.400_-_1.450_Talks
14.01_-_To_Read_Sri_Aurobindo
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
15.05_-_Twin_Prayers
1.52_-_Family_-_Public_Enemy_No._1
1.550_-_1.600_Talks
1.68_-_The_Golden_Bough
1.70_-_Morality_1
17.11_-_A_Prayer
1.75_-_The_AA_and_the_Planet
1.83_-_Epistola_Ultima
1914_01_10p
1914_02_22p
1914_03_13p
1914_06_14p
19.14_-_The_Awakened
1915_01_11p
1915_05_24p
1916_12_21p
1917_07_13p
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
1929-04-28_-_Offering,_general_and_detailed_-_Integral_Yoga_-_Remembrance_of_the_Divine_-_Reading_and_Yoga_-_Necessity,_predetermination_-_Freedom_-_Miracles_-_Aim_of_creation
1929-05-26_-_Individual,_illusion_of_separateness_-_Hostile_forces_and_the_mental_plane_-_Psychic_world,_psychic_being_-_Spiritual_and_psychic_-_Words,_understanding_speech_and_reading_-_Hostile_forces,_their_utility_-_Illusion_of_action,_true_action
1929-06-16_-_Illness_and_Yoga_-_Subtle_body_(nervous_envelope)_-_Fear_and_illness
1929-06-23_-_Knowledge_of_the_Yogi_-_Knowledge_and_the_Supermind_-_Methods_of_changing_the_condition_of_the_body_-_Meditation,_aspiration,_sincerity
1929-08-04_-_Surrender_and_sacrifice_-_Personality_and_surrender_-_Desire_and_passion_-_Spirituality_and_morality
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.
1951-01-15_-_Sincerity_-_inner_discernment_-_inner_light._Evil_and_imbalance._Consciousness_and_instruments.
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
1951-02-19_-_Exteriorisation-_clairvoyance,_fainting,_etc_-_Somnambulism_-_Tartini_-_childrens_dreams_-_Nightmares_-_gurus_protection_-_Mind_and_vital_roam_during_sleep
1951-02-22_-_Surrender,_offering,_consecration_-_Experiences_and_sincerity_-_Aspiration_and_desire_-_Vedic_hymns_-_Concentration_and_time
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
1951-03-12_-_Mental_forms_-_learning_difficult_subjects_-_Mental_fortress_-_thought_-_Training_the_mind_-_Helping_the_vital_being_after_death_-_ceremonies_-_Human_stupidities
1951-03-19_-_Mental_worlds_and_their_beings_-_Understanding_in_silence_-_Psychic_world-_its_characteristics_-_True_experiences_and_mental_formations_-_twelve_senses
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
1951-03-26_-_Losing_all_to_gain_all_-_psychic_being_-_Transforming_the_vital_-_physical_habits_-_the_subconscient_-_Overcoming_difficulties_-_weakness,_an_insincerity_-_to_change_the_world_-_Psychic_source,_flash_of_experience_-_preparation_for_yoga
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
1951-04-02_-_Causes_of_accidents_-_Little_entities,_helpful_or_mischievous-_incidents
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
1951-04-14_-_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
1951-04-23_-_The_goal_and_the_way_-_Learning_how_to_sleep_-_relaxation_-_Adverse_forces-_test_of_sincerity_-_Attitude_to_suffering_and_death
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
1953-05-06
1953-05-13
1953-05-20
1953-05-27
1953-06-10
1953-06-24
1953-07-01
1953-08-12
1953-08-19
1953-09-23
1953-09-30
1953-10-21
1953-10-28
1953-11-11
1953-12-09
1954-02-03_-_The_senses_and_super-sense_-_Children_can_be_moulded_-_Keeping_things_in_order_-_The_shadow
1954-02-10_-_Study_a_variety_of_subjects_-_Memory_-Memory_of_past_lives_-_Getting_rid_of_unpleasant_thoughts
1954-02-17_-_Experience_expressed_in_different_ways_-_Origin_of_the_psychic_being_-_Progress_in_sports_-Everything_is_not_for_the_best
1954-03-24_-_Dreams_and_the_condition_of_the_stomach_-_Tobacco_and_alcohol_-_Nervousness_-_The_centres_and_the_Kundalini_-_Control_of_the_senses
1954-05-26_-_Symbolic_dreams_-_Psychic_sorrow_-_Dreams,_one_is_rarely_conscious
1954-06-02_-_Learning_how_to_live_-_Work,_studies_and_sadhana_-_Waste_of_the_Energy_and_Consciousness
1954-06-16_-_Influences,_Divine_and_other_-_Adverse_forces_-_The_four_great_Asuras_-_Aspiration_arranges_circumstances_-_Wanting_only_the_Divine
1954-06-30_-_Occultism_-_Religion_and_vital_beings_-_Mothers_knowledge_of_what_happens_in_the_Ashram_-_Asking_questions_to_Mother_-_Drawing_on_Mother
1954-07-07_-_The_inner_warrior_-_Grace_and_the_Falsehood_-_Opening_from_below_-_Surrender_and_inertia_-_Exclusive_receptivity_-_Grace_and_receptivity
1954-07-21_-_Mistakes_-_Success_-_Asuras_-_Mental_arrogance_-_Difficulty_turned_into_opportunity_-_Mothers_use_of_flowers_-_Conversion_of_men_governed_by_adverse_forces
1954-08-04_-_Servant_and_worker_-_Justification_of_weakness_-_Play_of_the_Divine_-_Why_are_you_here_in_the_Ashram?
1954-09-08_-_Hostile_forces_-_Substance_-_Concentration_-_Changing_the_centre_of_thought_-_Peace
1954-09-22_-_The_supramental_creation_-_Rajasic_eagerness_-_Silence_from_above_-_Aspiration_and_rejection_-_Effort,_individuality_and_ego_-_Aspiration_and_desire
1954-09-29_-_The_right_spirit_-_The_Divine_comes_first_-_Finding_the_Divine_-_Mistakes_-_Rejecting_impulses_-_Making_the_consciousness_vast_-_Firm_resolution
1954-10-20_-_Stand_back_-_Asking_questions_to_Mother_-_Seeing_images_in_meditation_-_Berlioz_-Music_-_Mothers_organ_music_-_Destiny
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
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
1955-03-30_-_Yoga-shakti_-_Energies_of_the_earth,_higher_and_lower_-_Illness,_curing_by_yogic_means_-_The_true_self_and_the_psychic_-_Solving_difficulties_by_different_methods
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
1955-05-18_-_The_Problem_of_Woman_-_Men_and_women_-_The_Supreme_Mother,_the_new_creation_-_Gods_and_goddesses_-_A_story_of_Creation,_earth_-_Psychic_being_only_on_earth,_beings_everywhere_-_Going_to_other_worlds_by_occult_means
1955-06-22_-_Awakening_the_Yoga-shakti_-_The_thousand-petalled_lotus-_Reading,_how_far_a_help_for_yoga_-_Simple_and_complicated_combinations_in_men
1955-06-29_-_The_true_vital_and_true_physical_-_Time_and_Space_-_The_psychics_memory_of_former_lives_-_The_psychic_organises_ones_life_-_The_psychics_knowledge_and_direction
1955-09-03
1955-10-19_-_The_rhythms_of_time_-_The_lotus_of_knowledge_and_perfection_-_Potential_knowledge_-_The_teguments_of_the_soul_-_Shastra_and_the_Gurus_direct_teaching_-_He_who_chooses_the_Infinite...
1956-01-18_-_Two_sides_of_individual_work_-_Cheerfulness_-_chosen_vessel_of_the_Divine_-_Aspiration,_consciousness,_of_plants,_of_children_-_Being_chosen_by_the_Divine_-_True_hierarchy_-_Perfect_relation_with_the_Divine_-_India_free_in_1915
1956-03-28_-_The_starting-point_of_spiritual_experience_-_The_boundless_finite_-_The_Timeless_and_Time_-_Mental_explanation_not_enough_-_Changing_knowledge_into_experience_-_Sat-Chit-Tapas-Ananda
1956-05-16_-_Needs_of_the_body,_not_true_in_themselves_-_Spiritual_and_supramental_law_-_Aestheticised_Paganism_-_Morality,_checks_true_spiritual_effort_-_Effect_of_supramental_descent_-_Half-lights_and_false_lights
1956-06-06_-_Sign_or_indication_from_books_of_revelation_-_Spiritualised_mind_-_Stages_of_sadhana_-_Reversal_of_consciousness_-_Organisation_around_central_Presence_-_Boredom,_most_common_human_malady
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
1956-07-11_-_Beauty_restored_to_its_priesthood_-_Occult_worlds,_occult_beings_-_Difficulties_and_the_supramental_force
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
1956-07-25_-_A_complete_act_of_divine_love_-_How_to_listen_-_Sports_programme_same_for_boys_and_girls_-_How_to_profit_by_stay_at_Ashram_-_To_Women_about_Their_Body
1956-10-03_-_The_Mothers_different_ways_of_speaking_-_new_manifestation_-_new_element,_possibilities_-_child_prodigies_-_Laws_of_Nature,_supramental_-_Logic_of_the_unforeseen_-_Creative_writers,_hands_of_musicians_-_Prodigious_children,_men
1956-10-10_-_The_supramental_race__in_a_few_centuries_-_Condition_for_new_realisation_-_Everyone_must_follow_his_own_path_-_Progress,_no_two_paths_alike
1956-10-17_-_Delight,_the_highest_state_-_Delight_and_detachment_-_To_be_calm_-_Quietude,_mental_and_vital_-_Calm_and_strength_-_Experience_and_expression_of_experience
1956-11-07_-_Thoughts_created_by_forces_of_universal_-_Mind_Our_own_thought_hardly_exists_-_Idea,_origin_higher_than_mind_-_The_Synthesis_of_Yoga,_effect_of_reading
1956-11-14_-_Conquering_the_desire_to_appear_good_-_Self-control_and_control_of_the_life_around_-_Power_of_mastery_-_Be_a_great_yogi_to_be_a_good_teacher_-_Organisation_of_the_Ashram_school_-_Elementary_discipline_of_regularity
1956-11-21_-_Knowings_and_Knowledge_-_Reason,_summit_of_mans_mental_activities_-_Willings_and_the_true_will_-_Personal_effort_-_First_step_to_have_knowledge_-_Relativity_of_medical_knowledge_-_Mental_gymnastics_make_the_mind_supple
1956-12-19_-_Preconceived_mental_ideas_-_Process_of_creation_-_Destructive_power_of_bad_thoughts_-_To_be_perfectly_sincere
1956-12-26_-_Defeated_victories_-_Change_of_consciousness_-_Experiences_that_indicate_the_road_to_take_-_Choice_and_preference_-_Diversity_of_the_manifestation
1957-01-16_-_Seeking_something_without_knowing_it_-_Why_are_we_here?
1957-02-07_-_Individual_and_collective_meditation
1957-02-13_-_Suffering,_pain_and_pleasure_-_Illness_and_its_cure
1957-03-15_-_Reminiscences_of_Tlemcen
1957-04-10_-_Sports_and_yoga_-_Organising_ones_life
1957-04-24_-_Perfection,_lower_and_higher
1957-06-05_-_Questions_and_silence_-_Methods_of_meditation
1957-06-12_-_Fasting_and_spiritual_progress
1957-09-18_-_Occultism_and_supramental_life
1957-10-08
1957-10-23_-_The_central_motive_of_terrestrial_existence_-_Evolution
1958-02-12_-_Psychic_progress_from_life_to_life_-_The_earth,_the_place_of_progress
1958-05-07_-_The_secret_of_Nature
1958-05-10
1958-06-06_-_Supramental_Ship
1958-07-23_-_How_to_develop_intuition_-_Concentration
1958-08-27_-_Meditation_and_imagination_-_From_thought_to_idea,_from_idea_to_principle
1958-09-16_-_OM_NAMO_BHAGAVATEH
1958-10-04
1958-10-29_-_Mental_self-sufficiency_-_Grace
1958-11-20
1958-11-22
1958_11_28
1959-01-27
1959-05-28
1960-03-03
1960-05-24_-_supramental_flood
1960-05-28_-_death_of_K_-_the_death_process-_the_subtle_physical
1960-07-12_-_Mothers_Vision_-_the_Voice,_the_ashram_a_tiny_part_of_myself,_the_Mothers_Force,_sparkling_white_light_compressed_-_enormous_formation_of_negative_vibrations_-_light_in_evil
1960-07-26_-_Mothers_vision_-_looking_up_words_in_the_subconscient
1960-09-20
1960-09-24
1960-10-02a
1960-10-11
1960-10-25
1960_11_12?_-_49
1961-01-10
1961-01-24
1961-02-07
1961-02-25
1961-03-07
1961-03-14
1961-03-17
1961-03-25
1961-03-27
1961-04-07
1961-04-15
1961-07-07
1961-07-15
1961-07-18
1961-08-02
1961-08-05
1961-09-10
1961-10-02
1961-10-15
1961-12-20
1962-01-09
1962-02-24
1962-02-27
1962_02_27
1962-06-02
1962-06-06
1962-06-23
1962-06-27
1962-06-30
1962-07-04
1962-07-21
1962-07-25
1962-08-18
1962-08-25
1962-08-28
1962-09-05
1962-09-08
1962-09-18
1962-09-26
1962-10-12
1962_10_12
1962-10-30
1962-11-27
1963-02-23
1963-03-13
1963-03-23
1963-05-03
1963-05-11
1963-06-19
1963-06-29
1963-07-10
1963-07-17
1963-07-20
1963-07-27
1963-09-28
1963-10-16
1963-10-19
1963-11-27
1963-12-03
1963-12-11
1963-12-31
1964-02-05
1964-02-22
1964-03-07
1964-03-11
1964-03-25
1964_03_25
1964-03-28
1964-07-22
1964-08-08
1964-09-16
1964_09_16
1964-09-23
1964-10-14
1964-10-30
1964-11-07
1965-02-19
1965-03-20
1965-05-19
1965-06-02
1965-07-24
1965-11-03
1965-12-25
1965_12_25
1966-01-19
1966-01-31
1966-02-26
1966-05-22
1966-09-28
1966-11-30
1966-12-07
1967-01-28
1967-02-04
1967-02-08
1967-02-11
1967-02-18
1967-04-05
1967-04-12
1967-04-27
1967-05-03
1967-05-06
1967-05-17
1967-06-07
1967-07-22
1967-09-13
1967-09-30
1967-10-19
1967-11-08
1967-12-06
1967-12-20
1968-02-03
1968-02-20
1968-03-09
1968-05-02
1968-05-04
1968-05-08
1968-05-18
1968-06-15
1968-07-20
1968-07-27
1968-08-28
1968-09-07
1968-09-11
1968-10-05
1968-10-09
1968-11-06
1968-11-23
1968-12-28
1969-01-04
1969-02-01
1969-02-08
1969-02-22
1969-04-05
1969-04-16
1969-05-14
1969-05-17
1969-05-21
1969-05-31
1969-06-25
1969-06-28
1969-08-23
1969-09-17
1969-09-20
1969-09-27
1969-10-01
1969-10-11
1969-10-18
1969-10-25
1969-11-05
1969-11-12
1969-11-19
1969-11-29
1969-12-10
1969-12-17
1969-12-24
1969-12-31
1970-01-03
1970-02-18
1970-03-18
1970-04-01
1970-04-11
1970-04-18
1970-05-27
1970-06-13
1970-07-11
1970-07-29
1970-08-22
1970-09-05
1970-09-12
1970-09-16
1970-10-28
1970-11-07
1971-01-16
1971-01-17
1971-03-03
1971-04-21
1971-08-14
1971-09-04
1971-09-18
1971-10-27
1971-11-17
1972-01-15
1972-01-29
1972-02-26
1972-04-08
1972-04-13
1972-07-22
1972-08-02
1972-09-30
1972-10-18
1973-02-08
1973-03-31
1.A_-_ANTHROPOLOGY,_THE_SOUL
1f.lovecraft_-_At_the_Mountains_of_Madness
1f.lovecraft_-_Beyond_the_Wall_of_Sleep
1f.lovecraft_-_In_the_Walls_of_Eryx
1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward
1f.lovecraft_-_The_Dream-Quest_of_Unknown_Kadath
1f.lovecraft_-_The_Dreams_in_the_Witch_House
1f.lovecraft_-_The_Shadow_out_of_Time
1f.lovecraft_-_The_Shadow_over_Innsmouth
1f.lovecraft_-_The_Thing_on_the_Doorstep
1f.lovecraft_-_Under_the_Pyramids
1f.lovecraft_-_Winged_Death
1.poe_-_Eureka_-_A_Prose_Poem
1.raa_-_A_Holy_Tabernacle_in_the_Heart_(from_Life_of_the_Future_World)
1.rb_-_Pauline,_A_Fragment_of_a_Question
1.rb_-_Sordello_-_Book_the_First
1.whitman_-_Song_of_Myself
1.whitman_-_Song_Of_Myself-_LI
1.whitman_-_Starting_From_Paumanok
1.ww_-_Mark_The_Concentrated_Hazels_That_Enclose
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.01_-_Habit_1__Be_Proactive
2.01_-_On_Books
2.01_-_THE_ADVENT_OF_LIFE
2.01_-_The_Road_of_Trials
2.01_-_The_Therapeutic_value_of_Abreaction
2.02_-_Brahman,_Purusha,_Ishwara_-_Maya,_Prakriti,_Shakti
2.02_-_Habit_2__Begin_with_the_End_in_Mind
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.03_-_DEMETER
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.03_-_The_Mother-Complex
2.03_-_The_Pyx
2.03_-_The_Supreme_Divine
2.04_-_ADVICE_TO_HOUSEHOLDERS
2.04_-_Concentration
2.05_-_Apotheosis
2.05_-_On_Poetry
2.05_-_THE_MASTER_AND_KESHAB
2.05_-_The_Religion_of_Tomorrow
2.06_-_Reality_and_the_Cosmic_Illusion
2.06_-_The_Synthesis_of_the_Disciplines_of_Knowledge
2.06_-_Works_Devotion_and_Knowledge
2.07_-_I_Also_Try_to_Tell_My_Tale
2.07_-_On_Congress_and_Politics
2.07_-_The_Mother__Relations_with_Others
2.07_-_The_Supreme_Word_of_the_Gita
2.08_-_Concentration
2.08_-_Memory,_Self-Consciousness_and_the_Ignorance
2.09_-_Meditation
2.09_-_Memory,_Ego_and_Self-Experience
2.09_-_On_Sadhana
2.1.01_-_God_The_One_Reality
2.1.02_-_Combining_Work,_Meditation_and_Bhakti
2.1.02_-_Nature_The_World-Manifestation
2.10_-_Knowledge_by_Identity_and_Separative_Knowledge
2.1.1.04_-_Reading,_Yogic_Force_and_the_Development_of_Style
2.11_-_The_Boundaries_of_the_Ignorance
2.1.1_-_The_Nature_of_the_Vital
2.12_-_On_Miracles
2.12_-_The_Origin_of_the_Ignorance
2.1.2_-_The_Vital_and_Other_Levels_of_Being
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
2.14_-_On_Movements
2.1.4_-_The_Lower_Vital_Being
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
2.16_-_Oneness
2.16_-_The_15th_of_August
2.16_-_The_Integral_Knowledge_and_the_Aim_of_Life;_Four_Theories_of_Existence
2.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
2.1.7.08_-_Comments_on_Specific_Lines_and_Passages_of_the_Poem
2.17_-_December_1938
2.17_-_The_Soul_and_Nature
2.18_-_January_1939
2.2.01_-_The_Problem_of_Consciousness
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
22.06_-_On_The_Brink(3)
22.07_-_The_Ashram,_the_World_and_The_Individual[^4]
2.21_-_The_Ladder_of_Self-transcendence
2.21_-_The_Order_of_the_Worlds
2.21_-_Towards_the_Supreme_Secret
2.22_-_1941-1943
2.22_-_The_Supreme_Secret
2.22_-_Vijnana_or_Gnosis
2.2.3_-_Depression_and_Despondency
2.2.4_-_Taittiriya_Upanishad
2.24_-_The_Evolution_of_the_Spiritual_Man
2.25_-_The_Triple_Transformation
2.26_-_Samadhi
2.26_-_The_Ascent_towards_Supermind
2.2.7.01_-_Some_General_Remarks
2.27_-_Hathayoga
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_Higher_Planes_of_Mind
2.3.04_-_The_Mother's_Force
2.3.05_-_Sadhana_through_Work_for_the_Mother
2.3.06_-_The_Mother's_Lights
2.3.07_-_The_Mother_in_Visions,_Dreams_and_Experiences
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.08_-_The_Physical_Consciousness
2.3.1.13_-_Inspiration_during_Sleep
2.3.1.15_-_Writing_and_Concentration
23.12_-_A_Note_On_The_Mother_of_Dreams
2.3.1_-_Ego_and_Its_Forms
2.4.01_-_Divine_Love,_Psychic_Love_and_Human_Love
2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.4.02_-_Bhakti,_Devotion,_Worship
24.05_-_Vision_of_Dante
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
29.06_-_There_is_also_another,_similar_or_parallel_story_in_the_Veda_about_the_God_Agni,_about_the_disappearance_of_this
30.02_-_Greek_Drama
3.01_-_Love_and_the_Triple_Path
3.01_-_THE_BIRTH_OF_THOUGHT
3.01_-_Towards_the_Future
3.02_-_Aspiration
3.02_-_THE_DEPLOYMENT_OF_THE_NOOSPHERE
3.02_-_The_Great_Secret
3.03_-_Faith_and_the_Divine_Grace
3.03_-_On_Thought_-_II
3.03_-_The_Consummation_of_Mysticism
3.04_-_LUNA
3.04_-_The_Flowers
3.04_-_The_Way_of_Devotion
3.05_-_SAL
3.05_-_The_Divine_Personality
3.06_-_The_Delight_of_the_Divine
3.07.2_-_Finding_the_Real_Source
3.07_-_The_Ananda_Brahman
3.07_-_The_Ascent_of_the_Soul
3.07_-_The_Formula_of_the_Holy_Grail
3.1.01_-_Distinctive_Features_of_the_Integral_Yoga
3.1.02_-_Asceticism_and_the_Integral_Yoga
3.10_-_The_New_Birth
3.11_-_Spells
3.1.1_-_The_Transformation_of_the_Physical
3.1.2_-_Levels_of_the_Physical_Being
3.12_-_Of_the_Bloody_Sacrifice
3.1.3_-_Difficulties_of_the_Physical_Being
3.14_-_Of_the_Consecrations
3.15_-_Of_the_Invocation
3.18_-_Of_Clairvoyance_and_the_Body_of_Light
31_Hymns_to_the_Star_Goddess
3.2.01_-_The_Newness_of_the_Integral_Yoga
3.2.05_-_Our_Ideal
3.2.07_-_Tantra
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.20_-_Of_the_Eucharist
3.2.1_-_Food
3.2.2_-_Sleep
3.3.01_-_The_Superman
33.17_-_Two_Great_Wars
3.3.1_-_Illness_and_Health
3.3.3_-_Specific_Illnesses,_Ailments_and_Other_Physical_Problems
3.4.02_-_The_Inconscient
3.4.03_-_Materialism
3.4.1.01_-_Poetry_and_Sadhana
3.4.1_-_The_Subconscient_and_the_Integral_Yoga
3-5_Full_Circle
3.6.01_-_Heraclitus
36.07_-_An_Introduction_To_The_Vedas
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
3.7.1.02_-_The_Reincarnating_Soul
3.7.1.11_-_Rebirth_and_Karma
3.7.2.02_-_The_Terrestial_Law
38.01_-_Asceticism_and_Renunciation
3.8.1.03_-_Meditation
40.01_-_November_24,_1926
4.01_-_The_Principle_of_the_Integral_Yoga
4.02_-_BEYOND_THE_COLLECTIVE_-_THE_HYPER-PERSONAL
4.02_-_Difficulties
4.02_-_The_Psychology_of_the_Child_Archetype
4.03_-_Prayer_of_Quiet
4.03_-_THE_ULTIMATE_EARTH
4.04_-_Conclusion
4.04_-_In_the_Total_Christ
4.04_-_Weaknesses
4.09_-_The_Liberation_of_the_Nature
4.1.01_-_The_Intellect_and_Yoga
4.1.1.04_-_Foundations_of_the_Sadhana
4.1.1_-_The_Difficulties_of_Yoga
4.1.4_-_Resistances,_Sufferings_and_Falls
4.14_-_The_Power_of_the_Instruments
4.16_-_The_Divine_Shakti
4.20_-_The_Intuitive_Mind
4.21_-_The_Gradations_of_the_supermind
4.2.1_-_The_Right_Attitude_towards_Difficulties
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.23_-_The_supramental_Instruments_--_Thought-process
4.2.4.05_-_Agni
4.2.4.08_-_Psychic_Sorrow
4.24_-_The_supramental_Sense
4.2.5_-_Dealing_with_Depression_and_Despondency
4.3.1_-_The_Hostile_Forces_and_the_Difficulties_of_Yoga
4.3.2_-_Attacks_by_the_Hostile_Forces
4.4.3.02_-_Calling_in_the_Higher_Consciousness
4.4.3.03_-_Preparatory_Experiences_and_Descent
5.02_-_Two_Parallel_Movements
5.03_-_The_Divine_Body
5.04_-_Three_Dreams
5.2.03_-_The_An_Family
6.01_-_THE_ALCHEMICAL_VIEW_OF_THE_UNION_OF_OPPOSITES
6.05_-_THE_PSYCHOLOGICAL_INTERPRETATION_OF_THE_PROCEDURE
6.08_-_THE_CONTENT_AND_MEANING_OF_THE_FIRST_TWO_STAGES
7.02_-_The_Mind
Appendix_4_-_Priest_Spells
Big_Mind_(ten_perfections)
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BS_1_-_Introduction_to_the_Idea_of_God
CASE_1_-_JOSHUS_DOG
CHAPTER_26_-_Continues_the_description_of_a_method_for_recollecting_the
Conversations_with_Sri_Aurobindo
COSA_-_BOOK_XII
DS1
DS2
Emma_Zunz
ENNEAD_01.02_-_Of_Virtues.
ENNEAD_01.03_-_Of_Dialectic,_or_the_Means_of_Raising_the_Soul_to_the_Intelligible_World.
ENNEAD_01.04_-_Whether_Animals_May_Be_Termed_Happy.
ENNEAD_01.07_-_Of_the_First_Good,_and_of_the_Other_Goods.
ENNEAD_03.06_-_Of_the_Impassibility_of_Incorporeal_Entities_(Soul_and_and_Matter).
ENNEAD_03.07_-_Of_Time_and_Eternity.
ENNEAD_04.03_-_Psychological_Questions.
ENNEAD_04.04_-_Questions_About_the_Soul.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_04.07_-_Of_the_Immortality_of_the_Soul:_Polemic_Against_Materialism.
ENNEAD_04.08_-_Of_the_Descent_of_the_Soul_Into_the_Body.
ENNEAD_05.03_-_Of_the_Hypostases_that_Mediate_Knowledge,_and_of_the_Superior_Principle.
ENNEAD_05.05_-_That_Intelligible_Entities_Are_Not_External_to_the_Intelligence_of_the_Good.
ENNEAD_05.08_-_Concerning_Intelligible_Beauty.
ENNEAD_06.04_-_The_One_and_Identical_Being_Is_Everywhere_Present_As_a_Whole.
ENNEAD_06.04_-_The_One_Identical_Essence_is_Everywhere_Entirely_Present.
ENNEAD_06.06_-_Of_Numbers.
Gorgias
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.02_-_EVOCATION
r1912_01_27
r1912_07_02
r1912_12_07
r1913_09_18
r1913_11_13
r1913_12_23
r1914_04_08
r1914_04_11
r1914_04_12
r1914_05_05
r1914_05_08
r1914_06_11
r1914_06_22
r1914_06_24
r1914_07_17
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r1914_07_21
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r1914_10_21
r1914_11_24
r1914_12_05
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r1917_03_10
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r1919_08_25
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r1927_01_18
Sayings_of_Sri_Ramakrishna_(text)
Talks_026-050
Talks_051-075
Talks_076-099
Talks_151-175
Talks_225-239
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_Great_Sense
The_Shadow_Out_Of_Time
The_Way_of_Perfection

PRIMARY CLASS

SEE ALSO

SIMILAR TITLES
concentrate
concentrate on

DEFINITIONS

concentrated ::: imp. & p. p. --> of Concentrate

concentrated

concentrate ::: v. t. --> To bring to, or direct toward, a common center; to unite more closely; to gather into one body, mass, or force; to fix; as, to concentrate rays of light into a focus; to concentrate the attention.
To increase the strength and diminish the bulk of, as of a liquid or an ore; to intensify, by getting rid of useless material; to condense; as, to concentrate acid by evaporation; to concentrate by washing; -- opposed to dilute.


CONCENTRATE—To draw or direct to or toward a common centre.



QUOTES [110 / 110 - 500 / 2995]


KEYS (10k)

   45 Sri Aurobindo
   42 The Mother
   3 Sri Ramana Maharshi
   2 SATM?
   1 Swami Vivekananda
   1 Satprem
   1 Samuel Johnson
   1 Pierre Teilhard de Chardin
   1 Peter J Carroll
   1 Nolini Kanta Gupta
   1 Noam Chomsky
   1 Nikola Tesla
   1 Masaaki Hatsumi
   1 Karma-glin-pa
   1 Haruki Murakami
   1 Donald Knuth
   1 Dilgo Khyentse Rinpoche
   1 collab summer & fall 2011
   1 Bhagavad Gita
   1 Anonymous
   1 Alfred North Whitehead
   1 Alexander Graham Bell

NEW FULL DB (2.4M)

   5 Mehmet Murat ildan
   5 Kurt Vonnegut
   4 The Mother
   4 Swami Vivekananda
   4 Sun Tzu
   4 Steven Pressfield
   4 Samuel Johnson
   4 Paulo Coelho
   3 Thomas Piketty
   3 The Mother
   3 Stephen Richards
   3 Sri Ramana Maharshi
   3 Sarah Young
   3 Mihaly Csikszentmihalyi
   3 Marilyn vos Savant
   3 Maria Montessori
   3 Mahatma Gandhi
   3 Lou Reed
   3 Israelmore Ayivor
   3 Haruki Murakami

1:If you cannot concentrate, you are not so happy.
   ~ Haruki Murakami,
2:Concentrate on the Seer, not on the seen. ~ Sri Ramana Maharshi, Face to Face, 197, [T5],
3:The movement that stores up and concentrates is no less needed than the movement that spreads and diffuses. ~ The Mother,
4:A devotee concentrates on God; a seeker seeks the Self. The practice is equally difficult for both. ~ Sri Ramana Maharshi,
5:The more we concentrate on the goal, the more it blossoms forth and becomes precise. ~ The Mother, Words Of The Mother II,
6:The powers of the mind are the rays of the sun dissipated. When they are concentrated, they illumine.
   ~ Swami Vivekananda,
7:Concentrate all your thoughts upon the work at hand. The sun's rays do not burn until brought to a focus. ~ Alexander Graham Bell,
8:How long do You want me to read and study?

   Four hours of concentrated study a day is enough.
   ~ The Mother, More Answers From The Mother, [T5],
9:The gift of mental power comes from God, Divine Being, and if we concentrate our minds on that truth, we become in tune with this great power. ~ Nikola Tesla,
10:To keep constantly a concentrated and in-gathered attitude is more important than having fixed hours of meditation.
   ~ The Mother, Words Of The Mother II, [T5],
11:Historically, the stuff of the universe goes on becoming concentrated into ever more organized forms of matter.
   ~ Pierre Teilhard de Chardin, The Phenomenon of Man,
12: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.
   ~ Sri Aurobindo, Letters On Yoga - IV, [T1],
13:Delight is the soul of existence, beauty the intense impression, the concentrated form of delight. ~ Sri Aurobindo, The Future Poetry, The Soul of Poetic Delight and Beauty,
14:By relieving the brain of all unnecessary work, a good notation sets it free to concentrate on more advanced problems, and in effect increases the mental power of the race.
   ~ Alfred North Whitehead,
15:Aspire for your will to be one with the Divine will, concentrate in the heart and be plastic to whatever experience comes, neither forcing nor resisting any spiritual experience
   ~ Sri Aurobindo, Letters On Yoga - I,
16:Agni in the form of an aspiration full of concentrated calm and surrender is certainly the first thing to be lighted in the heart. ~ Sri Aurobindo, Letters on Yoga - III, Experiences Associated with the Psychic,
17:Let all thoughts, all feelings, all actions, all hopes be turned towards the Divine and concentrated on Him. He is our only help and our only safety.
   ~ The Mother, Words Of The Mother II, The Divine Is with You, [T1],
18:... with the heart concentrated by yoga, viewing all things with equal regard, beholds himself in all beings and all beings in himself. In whatever way he leads his life, that one lives in God. ~ Bhagavad Gita, 6:29, 31,
19:The human mind has not yet reached that illumination or that sure science by which it can forecast securely even its morrow. ~ Sri Aurobindo, The Human Cycle, The Small Free Unit and the Larger Concentrated Unity,
20: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,
21:A sight withdrawn in the concentrated heart
Could pierce behind the screen of Time’s results
And the rigid cast and shape of visible things. ~ Sri Aurobindo, Savitri, The Kingdoms and Godheads of the Greater Mind,
22:Perform all thy actions with mind concentrated on the Divine, renouncing attachment and looking upon success and failure with an equal eye. Spirituality implies equanimity. [Trans. Purohit Swami]
   ~ Anonymous, The Bhagavad Gita,
23:You have asked us to help You. How can I help You? What am I to do?

   To concentrate and open to receive the new progressive consciousness, to receive the new things which are coming down.
   ~ The Mother, Words Of The Mother III,
24: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,
25:When you want to realise something, you make quite spontaneously the necessary effort; this concentrates your energies on the thing to be realised and that gives a meaning to your life. 13 Jan 1951 ~ The Mother, Questions And Answers 1950-1951,
26:Let us change our traditional attitude to the construction of programs. Instead of imagining that our main task is to instruct a computer what to do, let us concentrate rather on explaining to human beings what we want a computer to do. ~ Donald Knuth,
27:Open your heart and you will find me already there.
Don't be restless, remain quietly concentrated in your heart and you will find me there.
1 October 1935 ~ The Mother, Words Of The Mother I, The Mother, Relations with Others, 'I am with You',
28:When the will and energy are concentrated and used to control the mind, vital and physical and change them or to bring down the higher consciousness or for any other Yogic purpose or high purpose, that is called Tapasya.
   ~ Sri Aurobindo, Letters On Yoga - II, 102?,
29:I have said that we are always with you and it is true, but to feel it you must draw back from your vital and be able to concentrate in your inner being. If you do that faithfully and sincerely, after a time you will feel the connection and the support.
   ~ Sri Aurobindo, Letters On Yoga - IV,
30: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,
31:The more you are preoccupied by your own physical aging, the more anxious you will become. Do not worry so much about your physical appearance. Concentrate, rather, on not wasting your life. Practise the Dharma. The more you engage in it, the more your satisfaction will grow. ~ Dilgo Khyentse Rinpoche,
32:Overpassing lines that please the outward eyes
But hide the sight of that which lives within
Sculpture and painting concentrated sense
Upon an inner vision’s motionless verge,
Revealed a figure of the invisible,
Unveiled all Nature’s meaning in ~ Sri Aurobindo, Savitri, The Growth of the Flame,
33:Overpassing lines that please the outward eyes
But hide the sight of that which lives within
Sculpture and painting concentrated sense
Upon an inner vision’s motionless verge,
Revealed a figure of the invisible,
Unveiled all Nature’s meaning in ~ Sri Aurobindo, Savitri, The Growth of the Flame,
34:But, nevertheless, if there is even the slightest recognition, liberation is easy. Should you ask why this is so-it is because once the awesome, terrifying and fearful appearances arise, the awareness does not have the luxury of distraction. The awareness is one-pointedly concentrated.
   ~ Karma-glin-pa, The Tibetan Book of the Dead,
35:To do yoga, one of the most important things to achieve is to get rid of all attachment to the past. Let the past be past and concentrate only on the progress you want to make and the surrender to the Divine you have to achieve. My blessings and help are always with you. With love. 10 January 1967 ~ The Mother, Words Of The Mother III,
36:My dear child, I carry you always in my arms, pressed close to my heart, and I have no doubt that you will become aware of it if you forget the world and concentrate on me. By turning your thoughts towards me you will feel closer and closer to me and peace will come to dwell in your heart. Love. 25 May 1934
   ~ The Mother, On Education, [T0],
37:(1) Offer yourself more and more - all the consciousness, all that happens in it, all your work and action.
(2) If you have faults and weaknesses, hold them up before the Divine to be changed or abolished.
(3) Try to do what I told you, concentrate in the heart till you constantly feel the Presence there. ~ Sri Aurobindo, Letters On Yoga - II,
38: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,
39: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?,
40:It is when the contact with the psychic being is established that the heart feels this strange heaviness, the heaviness of all that is still in the Nature preventing the complete union with the soul - and this heaviness brings always tears in the eyes - but the tears are sweet and the heaviness itself is sweet if one keeps quiet and concentrated, turning inwards with surrender and confidence.
   ~ The Mother, White Roses,
41:When we look beyond our first exclusively concentrated vision, we see behind Vishnu all the personality of Shiva and behind Shiva all the personality of Vishnu. ~ Sri Aurobindo, The Synthesis Of Yoga: The Divine Personality
Shiva-Vishnu
For most the siddhi of the path, whatever it is, must be the end of a long, difficult and persevering endeavour. ~ Sri Aurobindo, Letters on Yoga - IV, The Difficulties of Yoga,
42:When coming out of sleep you must keep quiet for a few moments and consecrate the coming day to the Divine, praying to remember Him always and in all circumstances.

Before going to sleep you must concentrate for a few minutes, look into the day that has passed, remember when and where you have forgotten the Divine, and pray that such forgettings should not happen again. 31 August 1953
~ The Mother, Words Of The Mother III,
43:He desired, 'May I be Many'. He concentrated in Tapas, by Tapas he created the world; creating, he entered into it; entering, he became the existent and the beyond-existence, he became the expressed and the unexpressed, he became knowledge and ignorance, he became the truth and the falsehood: he became the truth, even all this whatsoever that is. 'That Truth' they call him. [Taittiriya Upanishad] ~ Sri Aurobindo, The Life Divine, The Origin of the Ignorance,
44: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,
45: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,
46:It's important to make an effort under any circumstance - stagnant, sickness, being in an unstable lifestyle, even when society is insane. You should consider such periods as an omen before you move. When you are stuck on something, it is important to hold to your purpose but not press onward against the current. When you can't move at all, try to concentrate, continuing forward as if in a boat switching to a stronger motor. The keiko that is most important when you cannot move is kage no keiko [shadow training]. ~ Masaaki Hatsumi,
47:SLEIGHT OF MIND IN INVOCATION
Invocation is a three stage process. Firstly the magician consciously identifies with what is traditionally called a god-form, secondly he enters gnosis and thirdly the magicians subconsciousness manifests the powers of the god-form. A successful invocation means nothing less than full "possession" by the god-form. With practice the first stage of conscious identification can be abbreviated greatly to the point where it may only be necessary to concentrate momentarily on a well used god-form. ~ Peter J Carroll, Liber Kaos,
48:... What you should do, is always to reject the lower experiences and concentrate on a fixed and quiet aspiration towards the one thing needed, the Light, the Calm, the Peace, the Devotion that you felt for two or three days. It is because you get interested in the lower vital experiences and in observing and thinking about them that they take hold, and then comes the absence of the Contact and the confusion. You have surely had enough of this kind of experience already and should make up your mind to steadily reject it when it comes.
   ~ Sri Aurobindo, Letters On Yoga - II,
49:Student debt is structured to be a burden for life. The indebted cannot declare bankruptcy, unlike Donald Trump. Current student debt is estimated to be over $1.45 trillion. There are ample resources for that simply from waste, including the bloated military and the enormous concentrated private wealth that has accumulated in the financial and general corporate sector under neoliberal policies. There is no economic reason why free education cannot flourish from schools through colleges and university. The barriers are not economic but rather political decisions. ~ Noam Chomsky,
50:God is, is the first seed of Yoga. It is Tat Sat of the Vedanta. I am, is the second seed. It is So'ham of the Upanishads. God is infinite self-existence, self-conscious force of existence, self-diffused or self-concentrated delight of existence; I too am that infinite self-existence, self-consciousness, self-force, self-delight; this is the double third seed. It is Sachchidananda of the worldwide transcendental conclusion of all human thinking. Self-knowledge is the foundation of the complete Yoga. Affirm in yourselves self-knowledge.
   ~ Sri Aurobindo, Essays Divine And Human [T9],
51:Mahasamadhi
   [facsimile]
   Lord, this morning Thou hast given me the assurance that Thou wouldst stay with us until Thy work is achieved, not only as a consciousness which guides and illumines but also as a dynamic Presence in action. In unmistakable terms Thou hast promised that all of Thyself would remain here and not leave the earth atmosphere until earth is transformed. Grant that we may be worthy of this marvellous Presence and that henceforth everything in us be concentrated on the one will to be more and more perfectly consecrated to the fulfilment of Thy sublime Work. 7 December 1950
   ~ The Mother, Words Of The Mother I,
52: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],
53:the individual is a self-expression of the universal and the transcendent,-it is not a contradiction or something quite other than it, it is the universal concentrated and selective, it is one with the Transcendent in its essence of being and its essence of nature. In the view of this unitarian comprehensive seeing there is nothing contradictory in a formless Essence of being that carries a multitude of forms, or in a status of the Infinite supporting a kinesis of the Infinite, or in an infinite Oneness expressing itself in a multiplicity of beings and aspects and powers and movements, for they are beings and aspects and powers and movements of the One.
   ~ SATM?,
54: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,
55:When we are concentrated in mental movements or intellectual pursuits, why do we sometimes forget or lose touch with the Divine?

You lose it because your consciousness is still divided. The Divine has not settled in your mind; you are not wholly consecrated to the Divine Life. Otherwise you could concentrate to any extent upon such things and still you would have the sense of being helped and supported by the Divine. In all pursuits, intellectual or active, your one motto should be, Remember and Offer. Let whatever you do be done as an offering to the Divine. And this too will be an excellent discipline for you; it will prevent you from doing many foolish and useless things.
   ~ The Mother, Questions And Answers 1929-1931, [T0],
56:But what Nature aims at for the mass in a slow evolution, Yoga effects for the individual by a rapid revolution. It works by a quickening of all her energies, a sublimation of all her faculties. While she develops the spiritual life with difficulty and has constantly to fall back from it for the sake of her lower realisations, the sublimated force, the concentrated method of Yoga can attain directly and carry with it the perfection of the mind and even, if she will, the perfection of the body. Nature seeks the Divine in her own symbols: Yoga goes beyond Nature to the Lord of Nature, beyond universe to the Transcendent and can return with the transcendent light and power, with the fiat of the Omnipotent.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions Of The Synthesis, The Threefold Life, 29,
57: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,
58:The greatest value of the dream-state of Samadhi lies, however, not in these more outward things, but in its power to open up easily higher ranges and powers of thought, emotion, will by which the soul grows in height, range and self-mastery. Especially, withdrawing from the distraction of sensible things, it can, in a perfect power of concentrated self-seclusion, prepare itself by a free reasoning, thought, discrimination or more intimately, more finally, by an ever deeper vision and identification, for access to the Divine, the supreme Self, the transcendent Truth, both in its principles and powers and manifestations and in its highest original Being. Or it can by an absorbed inner joy and emotion, as in a sealed and secluded chamber of the soul, prepare itself for the delight of union with the divine Beloved, the Master of all bliss, rapture and Ananda.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Part Two: The Yoga of Integral Knowledge, Chapter 26, Samadhi, pg. 503,
59: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,
60:there is a special personal tie between you and me, between all who have turned to the teaching of Sri Aurobindo and myself, - and, it is well understood, distance does not count here, you may be in France, you may be at the other end of the world or in Pondicherry, this tie is always true and living. And each time there comes a call, each time there is a need for me to know so that I may send out a force, an inspiration, a protection or any other thing, a sort of message comes to me all of a sudden and I do the needful. These communications reach me evidently at any moment, and you must have seen me more than once stop suddenly in the middle of a sentence or work; it is because something comes to me, a communication and I concentrate. With those whom I have accepted as disciples, to whom I have said Yes, there is more than a tie, there is an emanation of me. This emanation warns me whenever it is necessary and tells me what is happening. Indeed I receive intimations constantly
   ~ The Mother, Words Of The Mother I,
61:But a time will come when you will feel more and more that you are the instrument and not the worker. For first by the force of your devotion your contact with the Divine Mother will become so intimate that at all times you will have only to concentrate and to put everything into her hands to have her present guidance, her direct command or impulse, the sure indication of the thing to be done and the way to do it and the result. And afterwards you will realise that the divine Shakti not only inspires and guides, but initiates and carries out your works; all your movements are originated by her, all your powers are hers, mind, life and body are conscious and joyful instruments of her action, means for her play, moulds for her manifestation in the physical universe. There can be no more happy condition than this union and dependence; for this step carries you back beyond the border-line from the life of stress and suffering in the ignorance into the truth of your spiritual being, into its deep peace and its intense Ananda. ~ Sri Aurobindo, The Mother With Letters On The Mother, 12,
62:It is necessary to observe and know the wrong movements in you; for they are the source of your trouble and have to be persistently rejected if you are to be free.
But do not be always thinking of your defects and wrong movements. 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.
To be always observing faults and wrong movements brings depression and discourages the faith. Turn your eyes more to the coming Light and less to any immediate darkness. Faith, cheerfulness, confidence in the ultimate victory are the things that help, - they make the progress easier and swifter. Make more of the good experiences that come to you; one experience of the kind is more important than the lapses and failures. When it ceases, do not repine or allow yourself to be discouraged, but be quiet within and aspire for its renewal in a stronger form leading to still deeper and fuller experience. Aspire always, but with more quietude, opening yourself to the Divine simply and wholly. ~ Sri Aurobindo, Letters On Yoga - IV,
63: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,
64:five schools of yoga :::
   For if, leaving aside the complexities of their particular processes, we fix our regard on the central principle of the chief schools of Yoga still prevalent in India, we find that they arrange themselves in an ascending order which starts from the lowest rung of the ladder, the body, and ascends to the direct contact between the individual soul and the transcendent and universal Self. Hathayoga selects the body and the vital functionings as its instruments of perfection and realisation; its concern is with the gross body. Rajayoga selects the mental being in its different parts as its lever-power; it concentrates on the subtle body. The triple Path of Works, of Love and of Knowledge uses some part of the mental being, will, heart or intellect as a starting-point and seeks by its conversion to arrive at the liberating Truth, Beatitude and Infinity which are the nature of the spiritual life.Its method is a direct commerce between the human Purusha in the individual body and the divine Purusha who dwells in everybody and yet transcends all form and name.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Introduction - The Conditions of the Synthesis, The Systems of Yoga,
65: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?],
66:
   Sweet Mother, Is it possible to have control over oneself during sleep? For example, if I want to see you in my dreams, can I do it at will?

Control during sleep is entirely possible and it is progressive if you persist in the effort. You begin by remembering your dreams, then gradually you remain more and more conscious during your sleep, and not only can you control your dreams but you can guide and organise your activities during sleep.

   If you persist in your will and your effort, you are sure to learn how to come and find me at night during your sleep and afterwards to remember what has happened.

   For this, two things are necessary, which you must develop by aspiration and by calm and persistent effort.

   (1) Concentrate your thought on the will to come and find me; then pursue this thought, first by an effort of imagination, afterwards in a tangible and increasingly real way, until you are in my presence.

   (2) Establish a sort of bridge between the waking and the sleeping consciousness, so that when you wake up you remember what has happened.

It may be that you succeed immediately, but more often it takes a certain time and you must persist in the effort. 25 September 1959

   ~ The Mother, Some Answers From The Mother, 226,
67:A certain inertia, tendency to sleep, indolence, unwillingness or inability to be strong for work or spiritual effort for long at a time, is in the nature of the human physical consciousness. When one goes down into the physical for its change (that has been the general condition here for a long time), this tends to increase. Even sometimes when the pressure of the sadhana on the physical increases or when one has to go much inside, this temporarily increases - the body either needing more rest or turning the inward movement into a tendency to sleep or be at rest. You need not, however, be anxious about that. After a time this rights itself; the physical consciousness gets the true peace and calm in the cells and feels at rest even in full work or in the most concentrated condition and this tendency of inertia goes out of the nature. Even for those who have never been in trance, it is good to repeat a mantra, a word, a prayer before going into sleep. But there must be a life in the words; I do not mean an intellectual significance, nothing of that kind, but a vibration. And its effect on the body is extraordinary: it begins to vibrate, vibrate, vibrate... and quietly you let yourself go, as though you wanted to go to sleep. The body vibrates more and more, more and more, more and more, and away you go. That is the cure for tamas.
   ~ The Mother, Words Of The Mother III,
68: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,
69:the first necessity; :::
   The first necessity is to dissolve that central faith and vision in the mind which concentrate it on its development and satisfaction and interests in the old externalised order of things. It is imperative to exchange this surface orientation for the deeper faith and vision which see only the Divine and seek only after the Divine. The next need is to compel all our lower being to pay homage to this new faith and greater vision. All our nature must make an integral surrender; it must offer itself in every part and every movement to that which seems to the unregenerated sensemind so much less real than the material world and its objects. Our whole being - soul, mind, sense, heart, will, life, body - must consecrate all its energies so entirely and in such a way that it shall become a fit vehicle for the Divine. This is no easy task; for everything in the world follows the fixed habit which is to it a law and resists a radical change. And no change can be more radical than the revolution attempted in the integral Yoga. Everything in us has constantly to be called back to the central faith and will and vision. Every thought and impulse has to be reminded in the language of the Upanishad that That is the divine Brahman and not this which men here adore. Every vital fibre has to be persuaded to accept an entire renunciation of all that hitherto represented to it its own existence.
   ~ Sri Aurobindo, The Synthesis Of Yoga, Self-Consecration, 72,
70:
   If one is too serious in yoga, doesn't one become obsessed by the difficulty of the task?

There is a limit to be kept!... But if one chooses one's obsession well, it may be very useful because it is no longer quite an obsession. For example, one has decided to find the Divine within oneself, and constantly, in every circumstance, whatever happens or whatever one may do, one concentrates in order to enter into contact with the inner Divine. Naturally, first one must have that little thing Sri Aurobindo speaks about, that "lesser truth" which consists in knowing that there is a Divine within one (this is a very good example of the "lesser truth") and once one is sure of it and has the aspiration to find it, if that aspiration becomes constant and the effort to realise it becomes constant, in the eyes of others it looks like an obsession, but this kind of obsession is not bad. It becomes bad only if one loses one's balance. But it must be made quite clear that those who lose their balance with that obsession are only those who were quite ready to lose their balance; any circumstance whatever would have produced the same result and made them lose their balance - it is a defect in the mental structure, it is not the fault of the obsession. And naturally, he who changes a desire into an obsession would be sure to go straight towards imbalance. That is why I say it is important to know the object of the obsession. ~ The Mother, Questions And Answers 1950-1951,
71: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?],
72:The hours spent in meditation is no proof of spiritual progress. It is proof of your progress when you no longer have to make an effort to meditate. Then you have rather to make an effort to stop meditating: it becomes difficult to stop meditation, difficult to stop thinking of the Divine, difficult to come down to the ordinary consciousness. Then you are sure of progress, then you have made real progress when concentrating on the Divine is the necessity of your life, when you cannot do without it, when it continues naturally from morning to night whatever you may be engaged in doing. Whether you sit down to meditation or go about and do things and work, what is required of you is consciousness; that is the one need - to be constantly conscious of the Divine.
But is not sitting down to meditation an indispensable discipline, and does it not give a more intense and concentrated union with the Divine?
That may be. But a discipline in itself is not what we are seeking. What we are seeking is to be concentrated on the Divine in all that we do, at all times, in all our acts and in every movement. There are some here who have been told to meditate; but also there are others who have not been asked to do any meditation at all. But it must not be thought that they are not progressing. They too follow a discipline, but it is of another nature. To work, to act with devotion and an inner consecration is also a spiritual discipline. The final aim is to be in constant union with the Divine, not only in meditation but in all circumstances and in all the active life. ~ The Mother,
73: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,
74:Sweet Mother, how can we cut the knot of the ego?
   How to cut it? Take a sword and strike it (laughter), when one becomes conscious of it. For usually one is not; we think it quite normal, what happens to us; and in fact it is very normal but we think it quite good also. So to begin with one must have a great clear-sightedness to become aware that one is enclosed in all these knots which hold one in bondage. And then, when one is aware that there's something altogether tightly closed in there - so tightly that one has tried in vain to move it - then one imagines one's will to be a very sharp sword-blade, and with all one's force one strikes a blow on this knot (imaginary, of course, one doesn't take up a sword in fact), and this produces a result. Of course you can do this work from the psychological point of view, discovering all the elements constituting this knot, the whole set of resistances, habits, preferences, of all that holds you narrowly closed in. So when you grow aware of this, you can concentrate and call the divine Force and the Grace and strike a good blow on this formation, these things so closely held, like that, that nothing can separate them. And at that moment you must resolve that you will no longer listen to these things, that you will listen only to the divine Consciousness and will do no other work except the divine work without worrying about personal results, free from all attachment, free from all preference, free from all wish for success, power, satisfaction, vanity, all this.... All this must disappear and you must see only the divine Will incarnated in your will and making you act. Then, in this way, you are cured.
   ~ The Mother, Questions And Answers 1954,
75:Sweet Mother, how can we cut the knot of the ego?

   How to cut it? Take a sword and strike it (laughter), when one becomes conscious of it. For usually one is not; we think it quite normal, what happens to us; and in fact it is very normal but we think it quite good also. So to begin with one must have a great clear-sightedness to become aware that one is enclosed in all these knots which hold one in bondage. And then, when one is aware that there's something altogether tightly closed in there - so tightly that one has tried in vain to move it - then one imagines one's will to be a very sharp sword-blade, and with all one's force one strikes a blow on this knot (imaginary, of course, one doesn't take up a sword in fact), and this produces a result. Of course you can do this work from the psychological point of view, discovering all the elements constituting this knot, the whole set of resistances, habits, preferences, of all that holds you narrowly closed in. So when you grow aware of this, you can concentrate and call the divine Force and the Grace and strike a good blow on this formation, these things so closely held, like that, that nothing can separate them. And at that moment you must resolve that you will no longer listen to these things, that you will listen only to the divine Consciousness and will do no other work except the divine work without worrying about personal results, free from all attachment, free from all preference, free from all wish for success, power, satisfaction, vanity, all this.... All this must disappear and you must see only the divine Will incarnated in your will and making you act. Then, in this way, you are cured.
   ~ The Mother, Questions And Answers 1954,
76: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?],
77: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,
78: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],
79:I know some individuals who make this their daily practice: starting at the beginning and reading a canto or half a canto every day till they reach the end and then starting at the beginning again, and in that way they have gone through the whole of Savitri many times. When this is done in groups there's really no doubt that by this going through the whole soundbody of the epic from beginning to end aloud, there must be built up a very strong force field of vibrations. It is definitely of benefit to the people who participate in it. But again I would say that the effect or benefit of this sacrifice will be richer to the extent that the reading is done with understanding and above all with soul surrender. It shouldn't become a mere ritual.
Sri Aurobindo's mantric lines, repeated one after the other, will always have their power; but the power will be much greater if the mind can participate, and the will and the heart.
I have also heard of some groups who select one line that seems to have a particular mantric power and then within the group they chant that line many, many times. They concentrate on that one special line, and try to take its vibrations deep into themselves. Again I am sure that this is very beneficial to those who practice it.
In that way the words enter very deeply into the consciousness. There they resonate and do their work, and perhaps not just the surface meaning but the deeper meaning and the deeper vibrations may reveal their full depth to those who undertake this exercise if it is done with self-dedication, with a true aspiration to internalise the heart of the meaning, not just as a mere repetition.
At another end of the spectrum of possible approaches to Savitri, we can say there would be the aesthetic approach, the approach of enjoying it for its poetic beauty. I met a gentleman a couple of months ago, who told me, "We have faith in Sri Aurobindo, but it is so difficult to understand his books. We tried with The Life Divine, we tried with The Synthesis of Yoga but we found them so difficult. ~ collab summer & fall 2011,
80:How often there is a kind of emptiness in the course of life, an unoccupied moment, a few minutes, sometimes more. And what do you do? Immediately you try to distract yourself, and you invent some foolishness or other to pass your time. That is a common fact. All men, from the youngest to the oldest, spend most of their time in trying not to be bored. Their pet aversion is boredom and the way to escape from boredom is to act foolishly.
   Well, there is a better way than that - to remember.
   When you have a little time, whether it is one hour or a few minutes, tell yourself, "At last, I have some time to concentrate, to collect myself, to relive the purpose of my life, to offer myself to the True and the Eternal." If you took care to do this each time you are not harassed by outer circumstances, you would find out that you were advancing very quickly on the path. Instead of wasting your time in chattering, in doing useless things, reading things that lower the consciousness - to choose only the best cases, I am not speaking of other imbecilities which are much more serious - instead of trying to make yourself giddy, to make time, that is already so short, still shorter only to realise at the end of your life that you have lost three-quarters of your chance - then you want to put in double time, but that does not work - it is better to be moderate, balanced, patient, quiet, but never to lose an opportunity that is given to you, that is to say, to utilise for the true purpose the unoccupied moment before you.
   When you have nothing to do, you become restless, you run about, you meet friends, you take a walk, to speak only of the best; I am not referring to things that are obviously not to be done. Instead of that, sit down quietly before the sky, before the sea or under trees, whatever is possible (here you have all of them) and try to realise one of these things - to understand why you live, to learn how you must live, to ponder over what you want to do and what should be done, what is the best way of escaping from the ignorance and falsehood and pain in which you live. 16 May 1958
   ~ The Mother, Questions And Answers 1929-1931,
81: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,
82: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,
83:How can one become conscious of Divine Love and an instrument of its expression?
   First, to become conscious of anything whatever, you must will it. And when I say "will it", I don't mean saying one day, "Oh! I would like it very much", then two days later completely forgetting it.
   To will it is a constant, sustained, concentrated aspiration, an almost exclusive occupation of the consciousness. This is the first step. There are many others: a very attentive observation, a very persistent analysis, a very keen discernment of what is pure in the movement and what is not. If you have an imaginative faculty, you may try to imagine and see if your imagination tallies with reality. There are people who believe that it is enough to wake up one day in a particular mood and say, "Ah! How I wish to be conscious of divine Love, how I wish to manifest divine Love...." Note, I don't know how many millions of times one feels within a little stirring up of human instinct and imagines that if one had at one's disposal divine Love, great things could be accomplished, and one says, "I am going to try and find divine Love and we shall see the result." This is the worst possible way. Because, before having even touched the very beginning of realisation you have spoilt the result. You must take up your search with a purity of aspiration and surrender which in themselves are already difficult to acquire. You must have worked much on yourself only to be ready to aspire to this Love. If you look at yourself very sincerely, very straight, you will see that as soon as you begin to think of Love it is always your little inner tumult which starts whirling. All that aspires in you wants certain vibrations. It is almost impossible, without being far advanced on the yogic path, to separate the vital essence, the vital vibration from your conception of Love. What I say is founded on an assiduous experience of human beings. Well, for you, in the state in which you are, as you are, if you had a contact with pure divine Love, it would seem to you colder than ice, or so far-off, so high that you would not be able to breathe; it would be like the mountain-top where you would feel frozen and find it difficult to breathe, so very far would it be from what you normally feel. Divine Love, if not clothed with a psychic or vital vibration, is difficult for a human being to perceive. One can have an impression of grace, of a grace which is something so far, so high, so pure, so impersonal that... yes, one can have the feeling of grace, but it is with difficulty that one feels Love.
   ~ The Mother, Questions And Answers 1950-1951,
84: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,
85:10000 :::
   The Only Way Out:

... Once you have no more desires, no more attachments, once you have given up all necessity of receiving a reward from human beings, whoever they are - knowing that the only reward that is worth getting is the one that comes from the Supreme and that never fails - once you give up attachment to all exterior beings and things, you at once feel in your heart this Presence, this Force, this Grace that is always with you. And there is no other remedy. It's the only remedy, for everybody without exception. To all those who suffer, for the same thing that has to be said: all suffering is the sign that the surrender is not total. Then, when you feel in you a 'bang' like that, instead of saying, 'Oh, this is bad' or 'This circumstance is difficult,' you say, 'My surrender is not perfect.' Then it's all right. And then you feel the Grace that helps you and leads you, and you go on. And one day you emerge into that peace that nothing can trouble.
You answer to all the contrary forces, the contrary movements, the attacks, the misunderstandings, the bad wills, with the same smile that comes from full confidence in the Divine Grace. And that is the only way out, there is no other.

But where to get such a strength?

   Within you. The Divine Presence is in you. It is in you. You look for it outside; look inside. It is in you. The Presence is there. You want the appreciation of others to get strength - you will never get it. The strength is in you. If you want, you can aspire for what seems to you the supreme goal, supreme light, supreme knowledge, supreme love. But it is in you - otherwise you would never be able to contact it. If you go deep enough inside you, you will find it there, like a flame that is always burning straight up. And don't believe that it is difficult to do. It is because the look is always turned outside that you don't feel the Presence. But if, instead of looking outside for support, you concentrate and you pray - inside, to the supreme knowledge - to know at each moment what is to be done, the way to do it, and if you give all you are, all you do in order to acquire perfection, you will feel that the support is always there, always guiding, showing the way. And if there is a difficulty, then instead of wanting to fight, you hand it over, hand it over to the supreme wisdom to deal with it - to deal with all the bad wills, all the misunderstandings, all the bad reactions. If you surrender completely, it is no more your concern: it's the concern of the Supreme who takes it up and knows better than anybody else what is to be done. That is the only way out, only way out. There, my child
   ~ The Mother, Words Of The Mother III, [T1],
86: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,
87: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.

~ The Mother, Questions And Answers 1953, 217 [T1],
88: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],
89:How can one awaken his Yoga-shakti?

It depends on this: when one thinks that it is the most important thing in his life. That's all.

Some people sit in meditation, concentrate on the base of the vertebral column and want it very much to awake, but that's not enough. It is when truly it becomes the most important thing in one's life, when all the rest seems to have lost all taste, all interest, all importance, when one feels within that one is born for this, that one is here upon earth for this, and that it is the only thing that truly counts, then that's enough.

One can concentrate on the different centres; but sometimes one concentrates for so long, with so much effort, and has no result. And then one day something shakes you, you feel that you are going to lose your footing, you have to cling on to something; then you cling within yourself to the idea of union with the Divine, the idea of the divine Presence, the idea of the transformation of the consciousness, and you aspire, you want, you try to organise your feelings, movements, impulses around this. And it comes.

Some people have recommended all kinds of methods; probably these were methods which had succeeded in their case; but to tell the truth, one must find one's own method, it is only after having done the thing that one knows how it should be done, not before.

If one knows it beforehand, one makes a mental construction and risks greatly living in his mental construction, which is an illusion; because when the mind builds certain conditions and then they are realised, there are many chances of there being mostly pure mental construction which is not the experience itself but its image. So for all these truly spiritual experiences I think it is wiser to have them before knowing them. If one knows them, one imitates them, one doesn't have them, one imagines oneself having them; whereas if one knows nothing - how things are and how they ought to happen, what should happen and how it will come about - if one knows nothing about all this, then by keeping very still and making a kind of inner sorting out within one's being, one can suddenly have the experience, and then later knows what one has had. It is over, and one knows how it has to be done when one has done it - afterwards. Like that it is sure.

One may obviously make use of his imagination, imagine the Kundalini and try to pull it upwards. But one can also tell himself tales like this. I have had so many instances of people who described their experiences to me exactly as they are described in books, knowing all the words and putting down all the details, and then I asked them just a little question like that, casually: that if they had had the experience they should have known or felt a certain thing, and as this was not in the books, they could not answer.~ The Mother, Questions And Answers 1955, 211-212,
90: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,
91: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],
92:There is no invariable rule of such suffering. It is not the soul that suffers; the Self is calm and equal to all things and the only sorrow of the psychic being is the sorrow of the resistance of Nature to the Divine Will or the resistance of things and people to the call of the True, the Good and the Beautiful. What is affected by suffering is the vital nature and the body. When the soul draws towards the Divine, there may be a resistance in the mind and the common form of that is denial and doubt - which may create mental and vital suffering. There may again be a resistance in the vital nature whose principal character is desire and the attachment to the objects of desire, and if in this field there is conflict between the soul and the vital nature, between the Divine Attraction and the pull of the Ignorance, then obviously there may be much suffering of the mind and vital parts. The physical consciousness also may offer a resistance which is usually that of a fundamental inertia, an obscurity in the very stuff of the physical, an incomprehension, an inability to respond to the higher consciousness, a habit of helplessly responding to the lower mechanically, even when it does not want to do so; both vital and physical suffering may be the consequence. There is moreover the resistance of the Universal Nature which does not want the being to escape from the Ignorance into the Light. This may take the form of a vehement insistence on the continuation of the old movements, waves of them thrown on the mind and vital and body so that old ideas, impulses, desires, feelings, responses continue even after they are thrown out and rejected, and can return like an invading army from outside, until the whole nature, given to the Divine, refuses to admit them. This is the subjective form of the universal resistance, but it may also take an objective form - opposition, calumny, attacks, persecution, misfortunes of many kinds, adverse conditions and circumstances, pain, illness, assaults from men or forces. There too the possibility of suffering is evident. There are two ways to meet all that - first that of the Self, calm, equality, a spirit, a will, a mind, a vital, a physical consciousness that remain resolutely turned towards the Divine and unshaken by all suggestion of doubt, desire, attachment, depression, sorrow, pain, inertia. This is possible when the inner being awakens, when one becomes conscious of the Self, of the inner mind, the inner vital, the inner physical, for that can more easily attune itself to the divine Will, and then there is a division in the being as if there were two beings, one within, calm, strong, equal, unperturbed, a channel of the Divine Consciousness and Force, one without, still encroached on by the lower Nature; but then the disturbances of the latter become something superficial which are no more than an outer ripple, - until these under the inner pressure fade and sink away and the outer being too remains calm, concentrated, unattackable. There is also the way of the psychic, - when the psychic being comes out in its inherent power, its consecration, adoration, love of the Divine, self-giving, surrender and imposes these on the mind, vital and physical consciousness and compels them to turn all their movements Godward. If the psychic is strong and master...
   ~ Sri Aurobindo, Letters On Yoga - IV, Resistances, Sufferings and Falls, 669,
93:[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],
94: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,
95:Sweet Mother, how can we make our resolution very firm?

   By wanting it to be very firm! (Laughter)

   No, this seems like a joke... but it is absolutely true. One does not want it truly. There is always, if you... It is a lack of sincerity. If you look sincerely, you will see that you have decided that it will be like this, and then, beneath there is something which has not decided at all and is waiting for the second of hesitation in order to rush forward. If you are sincere, if you are sincere and get hold of the part which is hiding, waiting, not showing itself, which knows that there will come a second of indecision when it can rush out and make you do the thing you have decided not to do...

   [] But if you really want it, nothing in the world can prevent you from doing what you want. It is because one doesn't know how to will it. It is because one is divided in one's will. If you are not divided in your will, I say that nothing, nobody in the world can make you change your will.

   But one doesn't know how to will it. In fact one doesn't even want to. These are velleities: "Well, it is like this.... It would be good if it were like that... yes, it would be better if it were like that... yes, it would be preferable if it were like that." But this is not to will. And always there at the back, hidden somewhere in a corner of the brain, is something which is looking on and saying, "Oh, why should I want that? After all one can as well want the opposite." And to try, you see... Not like that, just wait... But one can always find a thousand excuses to do the opposite. And ah, just a tiny little wavering is enough... pftt... the thing swoops down and there it is. But if one wills, if one really knows that this is the thing, and truly wants this, and if one is oneself entirely concentrated in the will, I say that there is nothing in the world that can prevent one from doing it, from doing it or being obliged to do it. It depends on what it is.

   One wants. Yes, one wants, like this (gestures). One wants: "Yes, yes, it would be better if it were like that. Yes, it would be finer also, more elegant."... But, eh, eh, after all one is a weak creature, isn't that so? And then one can always put the blame upon something else: "It is the influence coming from outside, it is all kinds of circumstances."

   A breath has passed, you see. You don't know... something... a moment of unconsciousness... "Oh, I was not conscious." You are not conscious because you do not accept... And all this because you don't know how to will.

   [] To learn how to will is a very important thing. And to will truly, you must unify your being. In fact, to be a being, one must first unify oneself. If one is pulled by absolutely opposite tendencies, if one spends three-fourths of one's life without being conscious of oneself and the reasons why one does things, is one a real being? One does not exist. One is a mass of influences, movements, forces, actions, reactions, but one is not a being. One begins to become a being when one begins to have a will. And one can't have a will unless one is unified.

   And when you have a will, you will be able to say, say to the Divine: "I want what You want." But not before that. Because in order to want what the Divine wants, you must have a will, otherwise you can will nothing at all. You would like to. You would like it very much. You would very much like to want what the Divine wants to do. You don't possess a will to give to Him and to put at His service. Something like that, gelatinous, like jelly-fish... there... a mass of good wills - and I am considering the better side of things and forgetting the bad wills - a mass of good wills, half-conscious and fluctuating....

   Ah, that's all, my children. That's enough for today. There we are.

   Only, put this into practice; just a little of what I have said, not all, eh, just a very little. There.

   ~ The Mother, Questions And Answers 1954,
96: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,
97:It is natural from the point of view of the Yoga to divide into two categories the activities of the human mind in its pursuit of knowledge. There is the supreme supra-intellectual knowledge which concentrates itself on the discovery of the One and Infinite in its transcendence or tries to penetrate by intuition, contemplation, direct inner contact into the ultimate truths behind the appearances of Nature; there is the lower science which diffuses itself in an outward knowledge of phenomena, the disguises of the One and Infinite as it appears to us in or through the more exterior forms of the world-manifestation around us. These two, an upper and a lower hemisphere, in the form of them constructed or conceived by men within the mind's ignorant limits, have even there separated themselves, as they developed, with some sharpness.... Philosophy, sometimes spiritual or at least intuitive, sometimes abstract and intellectual, sometimes intellectualising spiritual experience or supporting with a logical apparatus the discoveries of the spirit, has claimed always to take the fixation of ultimate Truth as its province. But even when it did not separate itself on rarefied metaphysical heights from the knowledge that belongs to the practical world and the pursuit of ephemeral objects, intellectual Philosophy by its habit of abstraction has seldom been a power for life. It has been sometimes powerful for high speculation, pursuing mental Truth for its own sake without any ulterior utility or object, sometimes for a subtle gymnastic of the mind in a mistily bright cloud-land of words and ideas, but it has walked or acrobatised far from the more tangible realities of existence. Ancient Philosophy in Europe was more dynamic, but only for the few; in India in its more spiritualised forms, it strongly influenced but without transforming the life of the race.... Religion did not attempt, like Philosophy, to live alone on the heights; its aim was rather to take hold of man's parts of life even more than his parts of mind and draw them Godwards; it professed to build a bridge between spiritual Truth and the vital and material human existence; it strove to subordinate and reconcile the lower to the higher, make life serviceable to God, Earth obedient to Heaven. It has to be admitted that too often this necessary effort had the opposite result of making Heaven a sanction for Earth's desires; for, continually, the religious idea has been turned into an excuse for the worship and service of the human ego. Religion, leaving constantly its little shining core of spiritual experience, has lost itself in the obscure mass of its ever extending ambiguous compromises with life: in attempting to satisfy the thinking mind, it more often succeeded in oppressing or fettering it with a mass of theological dogmas; while seeking to net the human heart, it fell itself into pits of pietistic emotionalism and sensationalism; in the act of annexing the vital nature of man to dominate it, it grew itself vitiated and fell a prey to all the fanaticism, homicidal fury, savage or harsh turn for oppression, pullulating falsehood, obstinate attachment to ignorance to which that vital nature is prone; its desire to draw the physical in man towards God betrayed it into chaining itself to ecclesiastic mechanism, hollow ceremony and lifeless ritual. The corruption of the best produced the worst by that strange chemistry of the power of life which generates evil out of good even as it can also generate good out of evil. At the same time in a vain effort at self-defence against this downward gravitation, Religion was driven to cut existence into two by a division of knowledge, works, art, life itself into two opposite categories, the spiritual and the worldly, religious and mundane, sacred and profane; but this defensive distinction itself became conventional and artificial and aggravated rather than healed the disease.... On their side Science and Art and the knowledge of Life, although at first they served or lived in the shadow of Religion, ended by emancipating themselves, became estranged or hostile, or have even recoiled with indifference, contempt or scepticism from what seem to them the cold, barren and distant or unsubstantial and illusory heights of unreality to which metaphysical Philosophy and Religion aspire. For a time the divorce has been as complete as the one-sided intolerance of the human mind could make it and threatened even to end in a complete extinction of all attempt at a higher or a more spiritual knowledge. Yet even in the earthward life a higher knowledge is indeed the one thing that is throughout needful, and without it the lower sciences and pursuits, however fruitful, however rich, free, miraculous in the abundance of their results, become easily a sacrifice offered without due order and to false gods; corrupting, hardening in the end the heart of man, limiting his mind's horizons, they confine in a stony material imprisonment or lead to a final baffling incertitude and disillusionment. A sterile agnosticism awaits us above the brilliant phosphorescence of a half-knowledge that is still the Ignorance. ~ Sri Aurobindo, The Synthesis Of Yoga, The Ascent of the Sacrifice - 1,
98: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],
99: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},
100:[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],
101:Depression, unless one has a strong will, suggests, "This is not worth while, one may have to wait a lifetime." As for enthusiasm, it expects to see the vital transformed overnight: "I am not going to have any difficulty henceforth, I am going to advance rapidly on the path of yoga, I am going to gain the divine consciousness without any difficulty." There are some other difficulties.... One needs a little time, much perseverance. So the vital, after a few hours - perhaps a few days, perhaps a few months - says to itself: "We haven't gone very far with our enthusiasm, has anything been really done? Doesn't this movement leave us just where we were, perhaps worse than we were, a little troubled, a little disturbed? Things are no longer what they were, they are not yet what they ought to be. It is very tiresome, what I am doing." And then, if one pushes a little more, here's this gentleman saying, "Ah, no! I have had enough of it, leave me alone. I don't want to move, I shall stay in my corner, I won't trouble you, but don't bother me!" And so one has not gone very much farther than before.
   This is one of the big obstacles which must be carefully avoided. As soon as there is the least sign of discontentment, of annoyance, the vital must be spoken to in this way, "My friend, you are going to keep calm, you are going to do what you are asked to do, otherwise you will have to deal with me." And to the other, the enthusiast who says, "Everything must be done now, immediately", your reply is, "Calm yourself a little, your energy is excellent, but it must not be spent in five minutes. We shall need it for a long time, keep it carefully and, as it is wanted, I shall call upon your goodwill. You will show that you are full of goodwill, you will obey, you won't grumble, you will not protest, you will not revolt, you will say 'yes, yes', you will make a little sacrifice when asked, you will say 'yes' wholeheartedly."
   So we get started on the path. But the road is very long. Many things happen on the way. Suddenly one thinks one has overcome an obstacle; I say "thinks", because though one has overcome it, it is not totally overcome. I am going to take a very obvious instance, of a very simple observation. Someone has found that his vital is uncontrollable and uncontrolled, that it gets furious for nothing and about nothing. He starts working to teach it not to get carried away, not to flare up, to remain calm and bear the shocks of life without reacting violently. If one does this cheerfully, it goes quite quickly. (Note this well, it is very important: when you have to deal with your vital take care to remain cheerful, otherwise you will get into trouble.) One remains cheerful, that is, when one sees the fury rise, one begins to laugh. Instead of being depressed and saying, "Ah! In spite of all my effort it is beginning all over again", one begins to laugh and says, "Well, well! One hasn't yet seen the end of it. Look now, aren't you ridiculous, you know quite well that you are being ridiculous! Is it worthwhile getting angry?" One gives it this lesson cheerfully. And really, after a while it doesn't get angry again, it is quiet - and one relaxes one's attention. One thinks the difficulty has been overcome, one thinks a result has at last been reached: "My vital does not trouble me any longer, it does not get angry now, everything is going fine." And the next day, one loses one's temper. It is then one must be careful, it is then one must not say, "Here we are, it's no use, I shall never achieve anything, all my efforts are futile; all this is an illusion, it is impossible." On the contrary, one must say, "I wasn't vigilant enough." One must wait long, very long, before one can say, "Ah! It is done and finished." Sometimes one must wait for years, many years....
   I am not saying this to discourage you, but to give you patience and perseverance - for there is a moment when you do arrive. And note that the vital is a small part of your being - a very important part, we have said that it is the dynamism, the realising energy, it is very important; but it is only a small part. And the mind!... which goes wandering, which must be pulled back by all the strings to be kept quiet! You think this can be done overnight? And your body?... You have a weakness, a difficulty, sometimes a small chronic illness, nothing much, but still it is a nuisance, isn't it? You want to get rid of it. You make efforts, you concentrate; you work upon it, establish harmony, and you think it is finished, and then.... Take, for instance, people who have the habit of coughing; they can't control themselves or almost can't. It is not serious but it is bothersome, and there seems to be no reason why it should ever stop. Well, one tells oneself, "I am going to control this." One makes an effort - a yogic effort, not a material one - one brings down consciousness, force, and stops the cough. And one thinks, "The body has forgotten how to cough." And it is a great thing when the body has forgotten, truly one can say, "I am cured." But unfortunately it is not always true, for this goes down into the subconscient and, one day, when the balance of forces is not so well established, when the strength is not the same, it begins again. And one laments, "I believed that it was over! I had succeeded and told myself, 'It is true that spiritual power has an action upon the body, it is true that something can be done', and there! it is not true. And yet it was a small thing, and I who want to conquer immortality! How will I succeed?... For years I have been free from this small thing and here it is beginning anew!" It is then that you must be careful. You must arm yourself with an endless patience and endurance. You do a thing once, ten times, a hundred times, a thousand times if necessary, but you do it till it gets done. And not done only here and there, but everywhere and everywhere at the same time. This is the great problem one sets oneself. That is why, to those who come to tell me very light-heartedly, "I want to do yoga", I reply, "Think it over, one may do the yoga for a number of years without noticing the least result. But if you want to do it, you must persist and persist with such a will that you should be ready to do it for ten lifetimes, a hundred lifetimes if necessary, in order to succeed." I do not say it will be like that, but the attitude must be like that. Nothing must discourage you; for there are all the difficulties of ignorance of the different states of being, to which are added the endless malice and the unbounded cunning of the hostile forces in the world.... They are there, do you know why? They have been.... ~ The Mother, Questions And Answers 1950-1951,
102:
   Why do we forget our dreams?


Because you do not dream always at the same place. It is not always the same part of your being that dreams and it is not at the same place that you dream. If you were in conscious, direct, continuous communication with all the parts of your being, you would remember all your dreams. But very few parts of the being are in communication.

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

   Now, dreams are mostly forgotten because you have a dream while in a certain state and then pass into another. For instance, when you sleep, your body is asleep, your vital is asleep, but your mind is still active. So your mind begins to have dreams, that is, its activity is more or less coordinated, the imagination is very active and you see all kinds of things, take part in extraordinary happenings.... After some time, all that calms down and the mind also begins to doze. The vital that was resting wakes up; it comes out of the body, walks about, goes here and there, does all kinds of things, reacts, sometimes fights, and finally eats. It does all kinds of things. The vital is very adventurous. It watches. When it is heroic it rushes to save people who are in prison or to destroy enemies or it makes wonderful discoveries. But this pushes back the whole mental dream very far behind. It is rubbed off, forgotten: naturally you cannot remember it because the vital dream takes its place. But if you wake up suddenly at that moment, you remember it. There are people who have made the experiment, who have got up at certain fixed hours of the night and when they wake up suddenly, they do remember. You must not move brusquely, but awake in the natural course, then you remember.

   After a time, the vital having taken a good stroll, needs to rest also, and so it goes into repose and quietness, quite tired at the end of all kinds of adventures. Then something else wakes up. Let us suppose that it is the subtle physical that goes for a walk. It starts moving and begins wandering, seeing the rooms and... why, this thing that was there, but it has come here and that other thing which was in that room is now in this one, and so on. If you wake up without stirring, you remembeR But this has pushed away far to the back of the consciousness all the stories of the vital. They are forgotten and so you cannot recollect your dreams. But if at the time of waking up you are not in a hurry, you are not obliged to leave your bed, on the contrary you can remain there as long as you wish, you need not even open your eyes; you keep your head exactly where it was and you make yourself like a tranquil mirror within and concentrate there. You catch just a tiny end of the tail of your dream. You catch it and start pulling gently, without stirring in the least. You begin pulling quite gently, and then first one part comes, a little later another. You go backward; the last comes up first. Everything goes backward, slowly, and suddenly the whole dream reappears: "Ah, there! it was like that." Above all, do not jump up, do not stir; you repeat the dream to yourself several times - once, twice - until it becomes clear in all its details. Once that dream is settled, you continue not to stir, you try to go further in, and suddenly you catch the tail of something else. It is more distant, more vague, but you can still seize it. And here also you hang on, get hold of it and pull, and you see that everything changes and you enter another world; all of a sudden you have an extraordinary adventure - it is another dream. You follow the same process. You repeat the dream to yourself once, twice, until you are sure of it. You remain very quiet all the time. Then you begin to penetrate still more deeply into yourself, as though you were going in very far, very far; and again suddenly you see a vague form, you have a feeling, a sensation... like a current of air, a slight breeze, a little breath; and you say, "Well, well...." It takes a form, it becomes clear - and the third category comes. You must have a lot of time, a lot of patience, you must be very quiet in your mind and body, very quiet, and you can tell the story of your whole night from the end right up to the beginning.

   Even without doing this exercise which is very long and difficult, in order to recollect a dream, whether it be the last one or the one in the middle that has made a violent impression on your being, you must do what I have said when you wake up: take particular care not even to move your head on the pillow, remain absolutely still and let the dream return.

   Some people do not have a passage between one state and another, there is a little gap and so they leap from one to the other; there is no highway passing through all the states of being with no break of the consciousness. A small dark hole, and you do not remember. It is like a precipice across which one has to extend the consciousness. To build a bridge takes a very long time; it takes much longer than building a physical bridge.... Very few people want to and know how to do it. They may have had magnificent activities, they do not remember them or sometimes only the last, the nearest, the most physical activity, with an uncoordinated movement - dreams having no sense.

   But there are as many different kinds of nights and sleep as there are different days and activities. There are not many days that are alike, each day is different. The days are not the same, the nights are not the same. You and your friends are doing apparently the same thing, but for each one it is very different. And each one must have his own procedure.

   Why are two dreams never alike?

Because all things are different. No two minutes are alike in the universe and it will be so till the end of the universe, no two minutes will ever be alike. And men obstinately want to make rules! One must do this and not that.... Well! we must let people please themselves.

   You could have put to me a very interesting question: "Why am I fourteen years old today?" Intelligent people will say: "It is because it is the fourteenth year since you were born." That is the answer of someone who believes himself to be very intelligent. But there is another reason. I shall tell this to you alone.... I have drowned you all sufficiently well! Now you must begin to learn swimming!

   ~ The Mother, Questions And Answers 1953, 36?,
103: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,
104: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,
105: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,
106: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],
107:D.: how to meditate?
M.: Concentrate on that one whom you like best. If a single thought prevails, all other thoughts are put off and finally eradicated. So long as diversity prevails there are bad thoughts. When the object of love prevails only good thoughts hold the field. Therefore hold on to one thought only. Dhyana is the chief practice. ~ Sri Ramana Maharshi, Talks,
108:Depend upon it, Sir, when a man knows he is to be hanged in a fortnight, it concentrates his mind wonderfully. ~ Samuel Johnson,
109:Sculpture and painting concentrated sense
Upon an inner vision's motionless verge,
Revealed a figure of the invisible, ~ Sri Aurobindo, Savitri, 4:2,
110:First of all, each one has a soul, and secondly, we have the luminously strong sup port of the Mother. It is the nature of the Divine that even if you don't think of Him He thinks of you. It is true, very true; because you are part of the Divine. Only you have to concentrate consciously on that part, that portion; then gradually it will increase. ~ Nolini Kanta Gupta, To Read Sri Aurobindo,

*** NEWFULLDB 2.4M ***

1:concentrate on my novel ~ A J Waines
2:I can concentrate on my art. ~ Lou Reed
3:Concentrate on your task. ~ Mahatma Gandhi
4:concentrate on the irreducible core. ~ Anonymous
5:Endurance is patience concentrated. ~ Thomas Carlyle
6:What is art? Nature concentrated. ~ Honore de Balzac
7:The soul should concentrate itself by itself. ~ Plato
8:To concentrate on heaven is to create hell. ~ Tom Robbins
9:Writing is a concentrated form of thinking. ~ Don DeLillo
10:A moment is a concentrated eternity. ~ Ralph Waldo Emerson
11:Concentrate your energy and hoard your strength. ~ Sun Tzu
12:Turn your actions into concentrated practices. ~ Belsebuub
13:be present, be concentrated, and be strong. ~ Laurence Boldt
14:Concentrate on the Essence, concentrate on the Light. ~ Rumi
15:Concentrate the mind on the present moment. ~ Gautama Buddha
16:Concentrate on doing the job, not the fear. ~ Janet Evanovich
17:Concentrate on what the other person says. ~ David J Schwartz
18:All I have to concentrate on is my performing. ~ Mickey Gilley
19:Just concentrate on what you're supposed to do ~ Jeff Van Gundy
20:The child who concentrates is immensely happy ~ Maria Montessori
21:Concentrate on the things that matter to you. ~ Elizabeth Edwards
22:It's hard to concentrate when your feelings are hurt. ~ Jenny Han
23:The real essence of work is concentrated energy. ~ Walter Bagehot
24:A concentrated phenomenon based on vague motives. ~ Haruki Murakami
25:Concentrate on the small things and do them well. ~ Colin Cotterill
26:If I play, I try to concentrate on producing my best. ~ Oliver Kahn
27:Democracy generally monopolizes and concentrates power. ~ Lord Acton
28:To be concentrated means to live fully in the present. ~ Erich Fromm
29:YOU CAN ONLY DO ONE THING AT A TIME SO CONCENTRATE ON IT. ~ Bob Hope
30:He's not too short. He's just... concentrated. ~ Lois McMaster Bujold
31:If you cannot concentrate, you are not so happy.
   ~ Haruki Murakami,
32:On the way to work, concentrate on the way - not the work. ~ Jim Rohn
33:Personal love is concentrated universal love. ~ Maharishi Mahesh Yogi
34:your own?’ the boy asked. Stravinsky concentrated on ~ Marius Gabriel
35:Dialogue concentrates meaning; conversation dilutes it. ~ Robert McKee
36:You get what you concentrate upon. There is no other main rule. ~ Seth
37:Concentrated power has always been the enemy of liberty. ~ Ronald Reagan
38:Crime brings together honest men and concentrates them. ~ mile Durkheim
39:Find A Market First... And Then Concentrate On A Product! ~ Gary Halbert
40:Not frail or insubstantial, but distilled, concentrated. ~ Sue Monk Kidd
41:Concentrate on your work—it is that that gives you strength. ~ The Mother
42:But today I’m all medulla oblongata and I can’t concentrate. ~ Paul Beatty
43:Concentrate your energy, your thoughts and your capital. ~ Andrew Carnegie
44:Don't dwell on the problem; concentrate on the solution. ~ Jeffrey Gitomer
45:It's very hard to concentrate when your stomach's rumbling. ~ Shania Twain
46:The dominion of the concentrated spectacle is a police state. ~ Guy Debord
47:Concentrate on the road ahead, not on the road behind! ~ Mehmet Murat ildan
48:Politics is the most concentrated expression of economics. ~ Vladimir Lenin
49:The world economy diffuses rather than concentrates wealth. ~ Robert Gilpin
50:Imagination is a concentrated extract of all the forces of life. ~ Carl Jung
51:The ability to concentrate and to use time well is everything. ~ Lee Iacocca
52:concentrate on what you will do, not what you should have done. ~ Jim Butcher
53:Start over again. Concentrate." [to a young Ernest Hemingway] ~ Gertrude Stein
54:You get what you concentrate on…there is no other main rule. ~ Trish MacGregor
55:The eye... the point where a person's identity is concentrated. ~ Milan Kundera
56:Turn down the porn soundtrack! Trying to concentrate here!-Shane ~ Rachel Caine
57:Instead of trying to fight your fears, concentrate on trusting Me. ~ Sarah Young
58:I really love the dark of the night. It helps me to concentrate. ~ Bobby Fischer
59:Don't give up at half time. Concentrate on winning the second half. ~ Paul Bryant
60:Zoos should concentrate more on the preservation side of things. ~ Gerald Durrell
61:Concentrate on your job and you will forget your other troubles. ~ William Feather
62:Deadlines concentrate the mind. But deadlines should not be dogmas. ~ Ashraf Ghani
63:Concentrated political power is the most dangerous thing on earth. ~ Rudolph Rummel
64:If you can concentrate always on the present, you'll be a happy man. ~ Paulo Coelho
65:It's hard to concentrate on answers with you looking like that. ~ Becca Fitzpatrick
66:Prayer is the evidence that I am spiritually concentrated on God. ~ Oswald Chambers
67:the ability to concentrate is a skill that gets valuable things done. ~ Cal Newport
68:The state represents violence in a concentrated and organize form. ~ Mahatma Gandhi
69:You have to really concentrate on piano or acting. You can't do both. ~ Alicia Witt
70:Concentrate on the small things and do them well. -Dr Siri Paiboun ~ Colin Cotterill
71:Concentrate on your assets. You’re better than you think you are. ~ David J Schwartz
72:I just try to go to work, and concentrate on coming home to my girls. ~ Bruce Willis
73:Dance is the movement of the universe concentrated in an individual. ~ Isadora Duncan
74:Nothing, save the hangman's noose, concentrates the mind like piles of cash. ~ Tim Wu
75:Our aspiration rises always identical, supported by a concentrated will. ~ The Mother
76:The more completely you concentrate, the stronger your mind becomes. ~ Frederick Lenz
77:When the past is hard to explain, it’s best to concentrate on the future. ~ Nell Zink
78:For love concentrates on the object, sex concentrates on the subject. ~ Fulton J Sheen
79:Love is curiosity sometimes. Concentrated wondering about the other one. ~ Kij Johnson
80:though a concentrated mind could pierce a stone, it was a long process. ~ Marc Cameron
81:You have to stop flicking ahead and just concentrate on the page you're on ~ Matt Haig
82:Concentrate your attention entirely upon the thing desired.”   Oddly, ~ Neville Goddard
83:Experts say you can't concentrate on more than one task at a time. ~ Marilyn vos Savant
84:I see in Communism the focus of the concentrated evil of our time. ~ Whittaker Chambers
85:Me, I've concentrated on music pretty much to the exclusion of other things. ~ Lou Reed
86:Concentrate your strengths against your competitor's relative weaknesses. ~ Paul Gauguin
87:I've always thought you should concentrate on paddling your own canoe. ~ John Dos Passos
88:You could concentrate much more deeply when you were alone with agony. ~ William Goldman
89:You Must Always Find A Market First... And Then Concentrate On A Product! ~ Gary Halbert
90:Concentrate on the Seer, not on the seen. ~ Sri Ramana Maharshi, Face to Face, 197, [T5],
91:so many people concentrate on looks, but the invisible is sacred ~ Ernest Agyemang Yeboah
92:The Warrior of the Light concentrates on the small miracles of daily life. ~ Paulo Coelho
93:Anything for you, Dru. And I mean it. Now, be quiet and let me concentrate. ~ Lili St Crow
94:I'm not perfect. But I am trying every day to concentrate on being better. ~ Allen Iverson
95:Patch: "It's hard to concentrate on answers with you looking like that. ~ Becca Fitzpatrick
96:The concentrated mind is a lamp that shows us every corner of the soul. ~ Swami Vivekananda
97:There is nothing to prove to anyone, just concentrate on your own needs. ~ Stephen Richards
98:Concentrate on the here and now. The future can take care of itself. ~ Christopher G Nuttall
99:I have in my life concentrated more on self-expression than self-denial. ~ Winston Churchill
100:I've reached a place with my work where I'm ready to concentrate more on life. ~ Dana Delany
101:Conversation should touch everything, but should concentrate itself on nothing. ~ Oscar Wilde
102:Don't concentrate on the obvious. They might want you to miss something else. ~ John Flanagan
103:It is those who concentrate on but one thing at a time who advance in this world ~ Og Mandino
104:The accumulation of capital and misery go hand in hand, concentrated in space. ~ David Harvey
105:When we sit down each day and do our work, power concentrates around us . ~ Steven Pressfield
106:It is certain that most who concentrate upon achievement miss life. ~ Michael Joseph Oakeshott
107:It is those who concentrate on but one thing at a time who advance in this world. ~ Og Mandino
108:Making love is like hitting a baseball. You just gotta relax and concentrate. ~ Susan Sarandon
109:Much of the real computer talent today is concentrated in the private sector. ~ Evgeny Morozov
110:Don't get locked up into the ultimate goal. Just concentrate on the next step. ~ Robert Anthony
111:There was an accident with a contraceptive and a time machine. Now concentrate! ~ Douglas Adams
112:They so stupid they stared at the orange juice carton because it said concentrate. ~ C L Bevill
113:In other words, concentrated practice over time cannot fail but produce results. ~ Robert Greene
114:I was born with an ability to concentrate very hard on a job for a long time. ~ Lord Mountbatten
115:Start all over again and this time, concentrate." [to a young Ernest Hemingway] ~ Gertrude Stein
116:As long as you are conscious of yourself, you can never concentrate on anything. ~ Walpola Rahula
117:Don't worry about being effective. Just concentrate on being faithful to the truth. ~ Dorothy Day
118:He strove to concentrate on the journey rather than worry about an uncertain future. ~ Lane Hayes
119:If we will concentrate on the best, that element will grow until it sparkles. ~ Gordon B Hinckley
120:Love makes everything lovely; hate concentrates itself on the one thing hated. ~ George MacDonald
121:Love makes everything lovely: hate concentrates itself on the one thing hated. ~ George MacDonald
122:Medical professionals concentrate on repair of health, not sustenance of the soul. ~ Atul Gawande
123:The juice of the grape is the liquid quintessence of concentrated sunbeams. ~ Thomas Love Peacock
124:The more we concentrate on the goal, the more it blossoms forth and becomes precise. ~ The Mother
125:You do miracles if you concentrate your mind on one thing and one thing only. ~ Nikos Kazantzakis
126:As his team prepares, a coach's entire being must be concentrated on winning games. ~ Bobby Knight
127:Concentrate on being aware of what is; seek no explanations; seek but awareness. ~ L E Modesitt Jr
128:concentrate on doing the best possible work you can in the time allotted for the task. ~ S J Scott
129:I had never seen anyone concentrate like that on anything. It was like watching love. ~ Laura Dave
130:Jean's desires, like those of all men in love, were concentrated on the impossible. ~ Marcel Proust
131:Mistakes happen. Learn from the past, but concentrate on the present and the future. ~ Brandon Mull
132:I think life is far too short to concentrate on your past. I rather look into the future. ~ Lou Reed
133:She couldn’t concentrate enough to lose herself in a book—her lifelong method of escape. ~ Tami Hoag
134:It's never been a priority for me to concentrate on the likability of the character. ~ Johnny Galecki
135:Medical professionals concentrate on repair of health, not sustenance of the soul. Yet ~ Atul Gawande
136:To emphasize the afterlife is to deny life. To concentrate on heaven is to create hell. ~ Tom Robbins
137:What you focus on grows. What you concentrate on is what you see more of in your life. ~ Robin Sharma
138:When alone, concentrate on the fruits of the solitude, not on the poisons of it! ~ Mehmet Murat ildan
139:Beware of dissipating your powers; strive constantly to concentrate them. ~ Johann Wolfgang von Goethe
140:More people should read books. It's the most concentrated experience you can have. ~ Vivienne Westwood
141:One should go easy on smashing other people's lies. Better to concentrate on one's own. ~ Iris Murdoch
142:What if instead of focusing on what you don't have, you concentrate on what you've got? ~ Jodi Picoult
143:When I have a chance to make some movies, I am 200 percent to concentrate about my works. ~ Andrew Lau
144:It takes guts to stop fretting about the unknown and concentrate on the present moment. ~ Camille Pag n
145:Never trust to general impressions, my boy, but concentrate yourself upon details. ~ Arthur Conan Doyle
146:one of the worst features about worrying is that it destroys our ability to concentrate. ~ Dale Carnegie
147:Persistence is nothing more than Concentrated Effort mixed with Determination and Faith. ~ Napoleon Hill
148:the only way to keep fear and panic at bay was to concentrate ruthlessly on the job at hand. ~ Lee Child
149:There is no other book so various as the Bible, nor one so full of concentrated wisdom. ~ Herbert Hoover
150:A good poem is like a bouillon cube. It's concentrated and it nourishes you when you need it. ~ Rita Dove
151:He’s not so short,” said Ekaterin defensively. “He’s just . . . concentrated.” Her ~ Lois McMaster Bujold
152:Would you like me to stop talking? Because I can. I have to concentrate, but it's possible ~ Eva Ibbotson
153:Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment. ~ Buddha
154:I knew that if I concentrated on AdBrite, I could probably make a big company out of it. ~ Philip J Kaplan
155:Mind concentrates: it acts out of the past. Meditation acts in the present, out of the present. ~ Rajneesh
156:When a man knows he is to be hanged in a fortnight, it concentrates his mind wonderfully. ~ Samuel Johnson
157:When a man knows he is to be hanged in the morning, it concentrates his mind wonderfully. ~ Samuel Johnson
158:A man's hatred is always concentrated upon that which makes him conscious of his bad qualities. ~ Carl Jung
159:Patience is not passive; on the contrary, it is active; it is concentrated strength. ~ Edward Bulwer Lytton
160:To be able to concentrate for a considerable time is essential to difficult achievement. ~ Bertrand Russell
161:You must concentrate on pleasing God alone, and if He is pleased, you must be pleased. ~ Pio of Pietrelcina
162:Concentrated power is not rendered harmless by the good intentions of those who create it. ~ Milton Friedman
163:Tea. I find that both settles the stomach and concentrates the mind. Wonderful drink, tea. ~ Cassandra Clare
164:What we think about, what we concentrate on, will always, always, be reflected on the outside. ~ Alyson Noel
165:Writing is like making love. Don't worry about the orgasm, just concentrate on the process. ~ Isabel Allende
166:Concentrated attention is the collection of units of power on a chosen point of intention. ~ James Arthur Ray
167:It is those who concentrate on but one thing at a time who advance in this world.” — Og Mandino ~ Gary Keller
168:My training was based on concentration, and it's impossible to cheat when you are concentrated ~ Serge Nubret
169:The best way of forgetting how you think you feel is to concentrate on what you know you know. ~ Mary Stewart
170:It is much easier to try one's hand at many things than to concentrate one's powers on one thing. ~ Quintilian
171:Rather than concentrating on what you should have done, concentrate on what you can do now. ~ Rachel Van Dyken
172:The concentrate tasted like acidified mud, except mud tasted better because it was buffered. ~ L E Modesitt Jr
173:While you're writing, you can't concentrate nearly as well on what the speaker is saying. ~ Marilyn vos Savant
174:As soon as she concentrated on being alive now, the thought of dying also came into her mind. ~ Jostein Gaarder
175:Don't write too much. Concentrate your sweat on one story, rather than dissipate it over a dozen. ~ Jack London
176:Enlightenment is nothing but your consciousness being concentrated on a single point - now and here. ~ Rajneesh
177:If you're too focused on your current business, it's hard to change and concentrate on innovating. ~ Bill Gates
178:Let’s concentrate on our discussion of things that make us happy, Humble,” says the psychologist. ~ Ned Vizzini
179:A need to concentrate on each sound, so that every blade of grass would be as important as a flower. ~ Arvo Part
180:If you excessively concentrate on a closed door, you may miss the alternative easy entries! ~ Mehmet Murat ildan
181:I give myself a good cry if I need it, but then I concentrate on all good things still in my life. ~ Mitch Albom
182:I was able to concentrate and focus better on the day I was born than Max is able to even today. ~ Matthew Dicks
183:Most of us concentrate on what we can get in life, but we need to concentrate on what we can give. ~ Joyce Meyer
184:To become a better you, concentrate on the work at hand at the moment. Do it and do it well. ~ Israelmore Ayivor
185:You can fool some of the people all the time, and those are the ones you want to concentrate on. ~ George W Bush
186:But I couldn’t concentrate on writing in the notebook. I wanted to live inside it, not write in it. ~ Rachel Cohn
187:Confident people do not concentrate on their weaknesses; they develop and maximize their strengths. ~ Joyce Meyer
188:I concentrate on the lives of individuals whom the reader comes to know and feel with intimately. ~ Helen Dunmore
189:I prefer to work out alone. It enables me to concentrate on the lessons that the Iron has for me. ~ Henry Rollins
190:Living well is both a discipline and an art. Concentrate on staying close to Me, the divine Artist. ~ Sarah Young
191:The powers of the mind are like the rays of the sun when they are concentrated they illumine. ~ Swami Vivekananda
192:There is no point in competing with young talent...I just concentrate on getting better each day. ~ Michael Caine
193:Wealth is so concentrated that a large segment of society is virtually unaware of its existence. ~ Thomas Piketty
194:An atheist may be simply one whose faith and love are concentrated on the impersonal aspects of God. ~ Simone Weil
195:Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment. ~ Gautama Buddha
196:Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment. ~ Liane Moriarty
197:She had rarely been near Henry since then, and the sight of him now was like a concentrated dose. ~ Anna Godbersen
198:Way too late in life, Els learned that the time to concentrate yourself was right before sunrise. ~ Richard Powers
199:When you're up for an award at the Oscars, try as you might, it's hard to concentrate on the show. ~ Marlee Matlin
200:When a man knows he is to be hanged in a fortnight, it concentrates his mind wonderfully, ~ Mihaly Csikszentmihalyi
201:You might be a redneck if you've ever stared at a can of orange juice because it said concentrate. ~ Jeff Foxworthy
202:Concentrate on a single feature - as, build all toward one eye - make all lines lead toward that eye. ~ Robert Henri
203:Concentrate on what will produce results rather than on the results, the process rather than the prize. ~ Bill Walsh
204:Do not dwell in the past, do not dream of the future, concentrate the mind on the present moment. A ~ Gautama Buddha
205:It was like walking: if Rumbold didn’t concentrate too hard on it, the illusion took care of itself ~ Alethea Kontis
206:wealth is still very concentrated, with 60 percent of the total owned by the wealthiest 10 percent) ~ Thomas Piketty
207:any man who could concentrate for as much as three minutes on any given problem could rule the world. ~ Louis L Amour
208:Concentrate all your thoughts on the task at hand. The sun’s rays do not burn until brought to a focus. ~ Brian Tracy
209:Failure concentrates the mind wonderfully. If you don't make mistakes, you're not trying hard enough. ~ Jasper Fforde
210:It doesn't need to be consistently concentrated in these venture-capital funds and things like that. ~ Edward Snowden
211:The secret of great battles consists in knowing how to deploy and concentrate at the right time. ~ Napoleon Bonaparte
212:The worse I get along with people the more I learn to have faith in Nature and concentrate on her. ~ Vincent Van Gogh
213:A concentrated mind and a sitting body make for better prayer than a kneeling body and a mind half asleep. ~ C S Lewis
214:It was as if the defects of the family and none of the virtues had been concentrated in both. ~ Gabriel Garc a M rquez
215:There's nothing like the knowledge of being hanged in the morning to concentrate the mind wonderfully. ~ Timothy Spall
216:Concentrate all your thoughts on the task at hand. The sun’s rays do not burn until brought to a focus. ~ Kevin Horsley
217:I always concentrated on doing the very best that I could in the job and the duties that I was assigned. ~ Hugh Shelton
218:I have learned not to focus too much on what's yet to come...
and instead,
I concentrate on today. ~ Jos N Harris
219:I’m interested only in the present. If you can concentrate always on the present, you’ll be a happy man. ~ Paulo Coelho
220:It is probably best for us not to concentrate in too literal a fashion on the temporal structure of myth. ~ Stephen Fry
221:My assistants generally do all the flowers and all of the decorative work. I concentrate on the figure. ~ Kehinde Wiley
222:To be successful, you should concentrate on the world of companies, not arcane accounting mathematics. ~ Warren Buffett
223:What part of ourselves needs to evaporate in order to concentrate our essence? What do we have to let go? ~ Andrew Weil
224:When you feel concentrated within the intensity of making paintings, you know exactly what you are doing. ~ Luc Tuymans
225:Every instant of our lives is essentially irreplaceable: you must know this in order to concentrate on life. ~ Andr Gide
226:Failure concentrates the mind wonderfully. If you don’t make mistakes, you’re not trying hard enough.” I ~ Jasper Fforde
227:If you're being ignored, that's a good time to concentrate on finding yourself and creating your own mystery. ~ Lykke Li
228:So she concentrates on technique. The professional masters how, and leaves what and why to the gods. ~ Steven Pressfield
229:The jack-of-all-trades seldom is good at any. Concentrate all of your efforts on one definite chief aim. ~ Napoleon Hill
230:The more one emphasizes winning, the less he or she is able to concentrate on what actually causes success. ~ Nick Saban
231:The powers of the mind are like rays of light dissipated; when they are concentrated, they illumine. ~ Swami Vivekananda
232:A devotee concentrates on God; a seeker seeks the Self. The practice is equally difficult for both. ~ Sri Ramana Maharshi
233:...because from bigness comes impersonality, insensitivity and a lust to concentrate abstract power. ~ Ernst F Schumacher
234:Every instant of our lives is essentially irreplaceable: you must know this in order to concentrate on life. ~ Andre Gide
235:If employees need to be empowered, it is because the system’s very design concentrates power at the top ~ Frederic Laloux
236:I very seldom worry about other systems. I concentrate pretty fully on just making Linux the best I can. ~ Linus Torvalds
237:She concentrates on the road, on the bleak winter light over the pale grass on gently rolling hills. ~ Alexandra Sokoloff
238:She couldn't think about the entire world right now. She had to concentrate on what was right next to her. ~ Rick Riordan
239:The happiest people don’t bother about whether life is unfair. They just concentrate on what they have. ~ Andrew Matthews
240:The movement that stores up and concentrates is no less needed than the movement that spreads and diffuses. ~ The Mother,
241:The professional concentrates on the work and allows rewards to come or not come, whatever they like. ~ Steven Pressfield
242:A devotee concentrates on God; a seeker seeks the Self. The practice is equally difficult for both. ~ Sri Ramana Maharshi,
243:Concentrate on material gains. Whatever your opponent gives you take, unless you see a good reason not to. ~ Bobby Fischer
244:If a person were to concentrate all his will power on a certain end, then he would achieve it. That's all. ~ Hermann Hesse
245:Nothing concentrates one's mind so much as the realization that one is going to be hanged in the morning! ~ Samuel Johnson
246:The more we concentrate on the goal, the more it blossoms forth and becomes precise. ~ The Mother, Words Of The Mother II,
247:Concentrate on the next step because the rope will lead you to the end as long as all the steps are completed. ~ Chris Voss
248:Concentrate on the seer and not on the seen, not on the objects, but on the Light which reveals them. ~ Sri Ramana Maharshi
249:How was I supposed to concentrate on my mental health when my therapist was encased in orange sparkle madness? ~ E Lockhart
250:Live the life you always wanted to live. Avoid criticizing others and concentrate on fulfilling your dreams. ~ Paulo Coelho
251:Del tried to concentrate on the Celtics and Sixers, and, surprising himself, he could. Funny how life worked. ~ Harlan Coben
252:How sweet Japanese woman is! All the possibilities of the race for goodness seem to be concentrated in her. ~ Lafcadio Hearn
253:If I was a criminal, stationery stores and bakeries would be the two kinds of places I would concentrate on. ~ John Turturro
254:I think of you often, dear, and with such concentrated wishes that it really must help you in some way. ~ Rainer Maria Rilke
255:Patience is not passive; on the contrary, it is active; it is concentrated strength. ~ Edward Bulwer Lytton 1st Baron Lytton
256:The powers of the mind are the rays of the sun dissipated. When they are concentrated, they illumine.
   ~ Swami Vivekananda,
257:To be able to concentrate for a considerable amount of time is essential to difficult achievement ~ Hector Garcia Puigcerver
258:When we sit down each day and do our work, power concentrates around us... Ideas come. Insights accrete. ~ Steven Pressfield
259:You can either waste time worrying about a death that might not come or concentrate on what’s left to you. ~ Jeff VanderMeer
260:You can't concentrate on doing anything if you are thinking, “What's gonna happen if it doesn't go right? ~ Malcolm Gladwell
261:You can’t concentrate on doing anything if you are thinking, “What’s gonna happen if it doesn’t go right? ~ Malcolm Gladwell
262:A gamester, as such, is the cool, calculating, essential spirit of concentrated, avaricious selfishness. ~ Henry Ward Beecher
263:I think what separates a superstar from the average ballplayer is that he concentrates just a little bit longer. ~ Hank Aaron
264:Medicine’s focus is narrow. Medical professionals concentrate on repair of health, not sustenance of the soul. ~ Atul Gawande
265:The blue lights reflected on Abby’s face, and I had to really concentrate through the liquor not to kiss her. ~ Jamie McGuire
266:We must concentrate not merely on the negative expulsion of war but the postive affirmation of peace. ~ Martin Luther King Jr
267:We must dilute and disperse all forms of concentrated power that refuse to be accountable to majority wishes. ~ Bryant McGill
268:When you concentrate on agriculture and industry and are frugal in expenditures, Heaven cannot impoverish your state. ~ Xunzi
269:A rabbi told me that when you have two problems - one near, one not so near - concentrate on the immediate one. ~ Ariel Sharon
270:How much they knew, these new children. How concentrated their knowledge of every mechanism, except for life. ~ Richard Powers
271:imagine the chimneys billowing smoke. Concentrate on those chimneys, can you see them? STUDENT: I can see them. ~ Ian McDonald
272:In my books you have to concentrate, but I work hard to make it that, when you do, the rewards are quite high. ~ John Banville
273:I've always believed a great photographer should concentrate more on depth of feeling and less on depth of field. ~ Max Dupain
274:Shh,” he says gently. “I’m here.” He pulls me into his arms and I try to concentrate on feeling his warmth. Inside, ~ Susan Ee
275:Addicted to the small comfort I felt when I centered myself and concentrated on creating something beautiful. ~ Debbie Macomber
276:As soon as children find something that interests them they lose their instability and learn to concentrate. ~ Maria Montessori
277:Depend upon it, sir, when a man knows he is to be hanged in a fortnight, it concentrates his mind wonderfully. ~ Samuel Johnson
278:I believe that the quintessential task of every painter in any time has been to concentrate on the essential. ~ Gerhard Richter
279:I never ask my wife about my flaws. Instead I try to get her to ignore them and concentrate on my sense of humor. ~ Paul Newman
280:Kids love games and chess is a game where you have to sit down and concentrate and it just helps in every way. ~ Magnus Carlsen
281:She told herself she should concentrate on those things in her control, not what was in the lap of the gods. ~ Elisabeth Storrs
282:There is always something worse, limit thinking about worse things and concentrate on the best things. ~ Ernest Agyemang Yeboah
283:Beauty comes, though, not when the painter is able to rid himself of his canvas, but when he concentrates on it. ~ Eric Greitens
284:Clarice concentrated on taking deep breaths. Men did not burst into tears, no matter how terrible the tragedy. ~ Mercedes Lackey
285:Concentration is about learning how to stay centered. When you concentrate your power, you can achieve anything. ~ Kevin Horsley
286:Depend upon it, Sir, when a man knows he is to be hanged in a fortnight, it concentrates his mind wonderfully. ~ Samuel Johnson,
287:I cannot concentrate all my friendship on any single one of my friends because no one is complete enough in himself. ~ Anais Nin
288:if you don't concentrate on what you are doing then the thing that you are doing is not what you are thinking. ~ Alfred Tennyson
289:Jealousy is just a reminder of the frustrations you have with yourself. Who has time to only concentrate on that? ~ Chris Colfer
290:Concentrate all your thoughts upon the work at hand. The sun's rays do not burn until brought to a focus. ~ Alexander Graham Bell
291:Its like a finger pointing away to the moon. Dont concentrate on the finger or you will miss all that heavenly glory. ~ Bruce Lee
292:Parents just concentrate on the thing that drives them nuts and all the other good stuff you do goes out the window. ~ Joan Bauer
293:So when we are unhappy we feel the unhappiness of others more; feeling is not destroyed but concentrated.... ~ Fyodor Dostoyevsky
294:The definition of prayer is paying careful and concentrated attention to something other than your own constructions. ~ W H Auden
295:The more he concentrated on it, the more the memory slipped from his grasp, an oily shoelace through languid fingers. ~ G P Ching
296:You can either waste time worrying about a death that might not come or concentrate on what’s left to you. When ~ Jeff VanderMeer
297:Concentrate all your thoughts upon the work at hand. The sun's rays do not burn until brought to a focus. ~ Alexander Graham Bell,
298:Every important cultural gesture comes down to a morality, a model for human behavior concentrated into a gesture. ~ Hermann Hesse
299:His mastery of the hard-luck story was of a kind never achieved by persons not wholly concentrated on themselves. ~ Anthony Powell
300:I had too many big passions in life and it gets in the way of work. You can't concentrate properly on the one thing. ~ Omar Sharif
301:I never really do much research before signing a film. It is just the script and character that I concentrate on. ~ Kareena Kapoor
302:Like many musicians, I don't look back much... only concentrate on what music I'm doing, and occasionally look ahead. ~ Tony Levin
303:His thumb rubbed the center of my palm. All my nerves concentrated there, alive to every movement of his skin on mine. ~ E Lockhart
304:The first essential for the child’s development is concentration. The child who concentrates is immensely happy. ~ Maria Montessori
305:You can always find the sample that covers what you're hearing, but barely...it allows me to really concentrate on words. ~ Doseone
306:You must concentrate upon and consecrate yourself wholly to each day, as though a fire were raging in your hair. ~ Taisen Deshimaru
307:attention restoration theory (ART), which claims that spending time in nature can improve your ability to concentrate. ~ Cal Newport
308:Do not concentrate on showing the misdeeds of the government, for we have to convert and befriend those who run it. ~ Mahatma Gandhi
309:Instead of worrying what others think of you, concentrate on what you care about instead.", Loving Summer by Kailin Gow ~ Kailin Gow
310:It takes guts to stop fretting about the unknown and concentrate on the present moment. That’s what matters, anyway. ~ Camille Pag n
311:I wish I didn't have daily problems to deal with, so that I could just concentrate on learning more, every single day. ~ Agnes Denes
312:What is art if not a concentrated and impassioned effort to make something with the little we have, the little we see? ~ Andre Dubus
313:A good surgeon doesn't just concentrate on technical ability, but also on the appropriateness of what you're doing. ~ Benjamin Carson
314:He worked quickly, recognizing that he may as well take care of Elle first so he could concentrate on the remaining tasks. ~ K M Shea
315:if you don't concentrate on what you are doing then the thing that you are doing is not what you are thinking. ~ Alfred Lord Tennyson
316:Put forth the necessary concentrated effort and you will be wonderfully helped form sources unknown to you. ~ William Walker Atkinson
317:That’s not a father. That’s a sperm donor. Forget him. He’s a mess. Concentrate on me. I’m terrific. -(Linc Blaise) ~ Jennifer Crusie
318:There are many things that are perfectly legitimate, but if you are going to concentrate on God you cannot do them. ~ Oswald Chambers
319:a stumble may be helpful, because it shows me where I need to concentrate my efforts in order to do better next time. ~ Gretchen Rubin
320:blur trying to shy away from the camera. I listen to her advice and on my way to and from work I concentrate on the other ~ Junot D az
321:He who concentrates on one isolated wave of life will suffer, because that wave is unstable and will not last. ~ Paramahansa Yogananda
322:People at rehab were stealing my hats and pens and notebooks and asking for autographs. I couldn't concentrate on my problem. ~ Eminem
323:Royalty is a government in which the attention of the nation is concentrated on one person doing interesting actions. ~ Walter Bagehot
324:Something strange is going on,” said Theo. “Only I find myself unable to concentrate as you are still rubbing my penis. ~ Andie M Long
325:Talent is the capacity to direct concentrated attention upon the subject: "the gift of seeing what others have not seen. ~ Leo Tolstoy
326:If you concentrate hard on the state you are in, it would be suprising if you have time for anything else. ~ Saint Bernard of Clairvaux
327:My advice to my younger self would have been, "Chill. Concentrate on the poems. Everything else will work itself out." ~ Denise Duhamel
328:The person that is able to concentrate utilizes all constructive thoughts and shuts out all destructive ones. ~ William Walker Atkinson
329:Concentrate on your money. Try to hold your paper. It takes money to make money, so save your money, opportunites come. ~ Curtis Jackson
330:I'm not concentrated or concerned with any other factors rather than just being able to do the best job that I can. ~ Benigno Aquino III
331:Maybe when we recognize the trivial for what it is, we can concentrate on what we love most, what we most treasure. ~ Randy Susan Meyers
332:One of the things that novels have tended not to concentrate on over the centuries is the fact that people read books. ~ Jonathan Lethem
333:Paths are so much clearer when people stop looking at what everyone else is doing and instead concentrate on themselves. ~ Cecelia Ahern
334:To focus means to bring your attention to the center, to concentrate on one thing intently in order to gain clarity. ~ Cheryl Richardson
335:The very fact that we have access to God's attention and presence should concentrate the thoughts and elevate the heart. ~ Timothy Keller
336:When we learn to give thanks, we are learning to concentrate not on the bad things, but on the good things in our lives. ~ Amy Vanderbilt
337:Your life will always be better off when you concentrate on the simplest joys of life like drinking a cup of coffee! ~ Mehmet Murat ildan
338:Baseball is to our everyday experience what poetry often is to common speech — a slightly elevated and concentrated form. ~ Thomas Boswell
339:Children who played outside every day, regrdless of weather, had better motor coordination and more ability to concentrate. ~ Richard Louv
340:Golf is a worrier's game, inward, concentrated, a matter of inches, invented by the same people who gave us Presbyterianism. ~ Robert Hass
341:His trick: Don’t speculate where the slave is headed next. Concentrate instead on the idea that he is running away from ~ Colson Whitehead
342:It's beautiful, as long as you concentrate on the landscape and the birds, because everything man-made there is ugly. ~ Mario Vargas Llosa
343:People whose sensibility is destroyed by music in trains, airports, lifts, cannot concentrate on a Beethoven Quartet. ~ Witold Lutoslawski
344:There was a certain corner where the heat of that hot August seemed concentrated, reverberated from one wall to the other, ~ Arthur Machen
345:Across clearings, an eye,
A widening deepening greenness,
Brilliantly, concentratedly,
Coming about its own business. ~ Ted Hughes
346:And then I said, "I'm bleeding," and she said, "Shut up, I'm not talking to you," so I just kinda concentrated on not dying. ~ Amie Kaufman
347:He couldn't concentrate on anything while her incredible bottom led him up those stairs like the Pied Piper of tempting asses. ~ Nina Bangs
348:If I just concentrate I can walk into memory's store and find the right shelf with the right film and disappear into it.... ~ Per Petterson
349:It seems essential, in relationships and all tasks, that we concentrate only on what is most significant and important. ~ Soren Kierkegaard
350:The moment you concentrate the focus of your mind on a singular purpose, extraordinary gifts will appear within your life. ~ Robin S Sharma
351:When you concentrate, even a phone book becomes interesting. Perhaps your life is boring because you are not concentrating.^ ~ Haemin Sunim
352:Concentrate your time, your brains, and your advertising money on your successes. Back your winners, and abandon your losers. ~ David Ogilvy
353:If I had a choice as to my perfect career, I would make a couple of films a year and then concentrate on natural history. ~ Dominic Monaghan
354:I’ve concentrated upon the things I control, and used that control to remove the restrictions and complications from my life. ~ Harry Browne
355:Overcomers concentrate on details that go unnoticed by others. They do what needs to be done, even when no one is watching. ~ David Jeremiah
356:The bane of Americans is overwork-and the ruin of any work is a divided interest. Concentrate-concentrate. One thing at a time. ~ Mark Twain
357:The teacher is one who abandons ceremonial and religious display and social appearances, and concentrates on real development. ~ Idries Shah
358:"When you concentrate, even a phone book becomes interesting. Perhaps your life is boring because you are not concentrating." ~ Haemin Sunim
359:When you realize the value of all life, you dwell less on what is past and concentrate more on the preservation of the future. ~ Dian Fossey
360:I concentrated my thoughts on being the solid, perfect girl in my head, instead of the faded and jaded half-girl I really was. ~ Shirley Marr
361:Just as the penetrating rays of the sun visit the darkest corners, so thought concentrated will master its own deepest secrets. ~ Vivekananda
362:The heat of his sweet breath mixing with hers, his scent filling her lungs, was like a drug made from concentrated sin. ~ Mimi Jean Pamfiloff
363:We should not be surprised to find the left concentrated in institutions where ideas do not have to work in order to survive. ~ Thomas Sowell
364:All profound distraction opens certain doors. You have to allow yourself to be distracted when you are unable to concentrate. ~ Julio Cortazar
365:All profound distraction opens certain doors. You have to allow yourself to be distracted when you are unable to concentrate. ~ Julio Cort zar
366:I knew a bit but we don't study a lot of British history at school in Australia. We have our own 50-year period to concentrate on. ~ Eric Bana
367:It's the circumstances that create fear. How you respond is all you can control. Concentrate on that, and you'll always succeed. ~ Steve Berry
368:Kami concentrated on the scarecrows going by and scribbled: “Write in your notebook to avoid this awkward moment!” Angela ~ Sarah Rees Brennan
369:Let me tell you what to forget in the New Year: Forget about the luck; concentrate on the insistent and conscious effort! ~ Mehmet Murat ildan
370:My father could look straight ahead but concentrate on something on the very edge of his vision, almost nearly behind him. ~ Dale Earnhardt Jr
371:She leans into the memory. She stares. She concentrates. What IS it that's she's looking for, trying to get straight at last? ~ Vivian Gornick
372:You can do only one thing at a time. I simply tackle one problem and concentrate all efforts on what I am doing at the moment. ~ Maxwell Maltz
373:You should have a ritual for your life. All a ritual does is concentrate your mind on the implications of what you are doing. ~ Joseph Campbell
374:Concentrate more on your achievements than your failures. Learn to take the failures as opportunities to rectify your errors. ~ Stephen Richards
375:Concentrate on the essentials. We will then be accomplishing the greatest possible results with the effort expended. ~ Theodore Wilhelm Engstrom
376:If I am able to determine the enemy's dispositions while at the same time I conceal my own, then I can concentrate and he must divide. ~ Sun Tzu
377:Ignorance in this degree, concentrated in both the head and belly of a lumbering superpower, is now a problem for the entire world. ~ Sam Harris
378:I have now concentrated all my prayers into one, and that one prayer is this, that I may die to self, and live wholly to Him. ~ Charles Spurgeon
379:Okay,” Nina said. “What if you two drop the special acid and concentrate on opening the gate again, and I’ll stand by with Lulu. ~ Christa Faust
380:Concentrate your energies, your thoughts and your capital. The wise man puts all his eggs in one basket and watches the basket. ~ Andrew Carnegie
381:Depend upon it, Sir, when a man knows he is to be hanged in a fortnight, it concentrates his mind wonderfully.’ DR. JOHNSON ~ Winston S Churchill
382:Don't be a whiner, she told herself. Concentrate on the good things in life, even if there don't seem to be too many of them left. ~ Jill Mansell
383:I value very much the time before the show, when there is nothing else but to concentrate on the show, and it's just purely design. ~ Marc Jacobs
384:Poetry is the most concentrated form of literature; it is the most emotionalized and powerful way in which thought can be presented. ~ Amy Lowell
385:The power of the Dark Side cannot be dispersed among the masses. It must be concentrated in the few who are worthy of the honor. ~ Drew Karpyshyn
386:There is no limit to the power of the human mind. The more concentrated it is, the more power is brought to bear on one point ~ Swami Vivekananda
387:The thing to do is to concentrate on the seer and not on the seen, not on the objects, but on the Light which reveals them. ~ Sri Ramana Maharshi
388:To concentrate is to come back to the center and contemplate the Infinite Power within you that lies stretched in smiling repose. ~ Joseph Murphy
389:Do not judge a day as devoid of Joy just because it contains difficulties. Instead, concentrate on staying in communication with Me. ~ Sarah Young
390:That's one thing Earthlings might learn to do, if they tried hard enough: Ignore the awful times and concentrate on the good ones. ~ Kurt Vonnegut
391:There are two kinds of 'disabled' persons: Those who dwell on what they have lost and those who concentrate on what they have left. ~ Thomas Szasz
392:You are always concentrated on the inner thing. The moment one becomes aware of the crowd, performs for the crowd, it is spectacle. ~ Jean Cocteau
393:After I finished 'E.R.', I wanted to concentrate on re-examining what kind of actress I am and taking time for real-life things. ~ Linda Cardellini
394:Be concentrated and leonine
in the hunt for what is your true nourishment.
Don’t be distracted by blandishment-noises,
of any sort. ~ Rumi
395:Concentrate a big force to strike at a small section of the enemy force" remains a principle of field operations in guerrilla warfare. ~ Mao Zedong
396:I couldn't concentrate on music. So I made the choice to give up my career as a musician in the frontline to deal with the business. ~ Robert Fripp
397:It is the freedom to concentrate military equipment in key locations around the world that has preserved American military might. ~ Robert D Kaplan
398:That’s one thing Earthlings might learn to do, if they tried hard enough: Ignore the awful times, and concentrate on the good ones. ~ Kurt Vonnegut
399:That's one thing earthlings might learn to do, if they tried hard enough: ignore the awful times, and concentrate on the good ones. ~ Kurt Vonnegut
400:The best that an individual can do is to concentrate on what he or she can do, in the course of a burning effort to do it better. ~ Elizabeth Bowen
401:The interests of the IMF represent the big international interests that today seem to be established and concentrated in Wall Street. ~ Che Guevara
402:There’s no way in the world I can concentrate while he’s basically flaunting his penis in front of me. What the hell is he thinking? ~ Leisa Rayven
403:By learning to concentrate, a person acquires control over psychic energy, the basic fuel upon which all thinking depends. ~ Mihaly Csikszentmihalyi
404:If you want to concentrate deeply on some problem, and especially some piece of writing or paper-work, you should acquire a cat . . . ~ Muriel Spark
405:It is our duty to concentrate all our influence to make popular that which is sound and good, and unpopular that which is unsound. ~ Joseph Smith Jr
406:The fight against capitalism has many aspects, particularly the distinctive economic models that concentrate the capital in few hands. ~ Evo Morales
407:We all have our imperfections. But I'm human, and you know, it's important to concentrate on other qualities besides outer beauty. ~ Beyonce Knowles
408:At no other time has Nature concentrated such a wealth of valuable nourishment into such a small space as in the cocoa bean. ~ Alexander von Humboldt
409:Be thankful for what you have; you'll end up having more. If you concentrate on what you don't have, you will never, ever have enough ~ Oprah Winfrey
410:Don't think. FEEL. It's like a finger pointing at the moon. Do not concentrate on the finger, or you will miss all of the heavenly glory. ~ Bruce Lee
411:Elites quite naturally define as the most important and admired qualities for a citizen those on which they themselves have concentrated. ~ John Saul
412:into things. Paths are so much clearer when people stop looking at what everyone else is doing and instead concentrate on themselves. ~ Cecelia Ahern
413:Just let go of the need to care about whether it happens or not, then you are free from fear and can then concentrate on focusing. ~ Stephen Richards
414:Leadership is about focus and concentrations. To be in focus, choose a clear direction. To concentrate, remain in that direction! ~ Israelmore Ayivor
415:A man may be a tough, concentrated, successful money-maker and never contribute to his country anything more than a horrible example. ~ Robert Menzies
416:Be thankful for what you have; you'll end up having more. If you concentrate on what you don't have, you will never, ever have enough. ~ Oprah Winfrey
417:But nobody ever tells you in advance when you should concentrate on the good times-that's why you're supposed to do it every day. ~ Jordan Sonnenblick
418:How long do You want me to read and study?

   Four hours of concentrated study a day is enough.
   ~ The Mother, More Answers From The Mother, [T5],
419:It takes a lot more energy to fail than to succeed, since it takes a lot of concentrated energy to hold on to beliefs that don't work. ~ Jerry Gillies
420:Ssh, I’m counting.” Travis watched me for a moment, and then leaned down to kiss my neck. “I can’t concentrate while you’re doing tha… ~ Jamie McGuire
421:The perfect target market for a startup is a small group of particular people concentrated together and served by few or no competitors. ~ Peter Thiel
422:The sun has already set on the days we made those choices. We must concentrate on what we can do tomorrow; we can't relive yesterday. ~ Terry Goodkind
423:Every White House I have covered since Reagan, when I got here, power has been more concentrated in the White House than the one before. ~ David Brooks
424:I have lots of desires - good body, nice skin, cute, beautiful, knows how to cook, concentrates on her work, a girl that's worth the respect. ~ Seungri
425:I have now concentrated all my prayers into one, and that one prayer is this, that I may die to self, and live wholly to Him. ~ Charles Haddon Spurgeon
426:No one becomes pure and selfless overnight; it involves time and concentrated effort, coupled with tremendous patience and love. ~ Mata Amritanandamayi
427:There is no corporation in the world that would, in a competitive environment, try and concentrate all decisions at the corporate level. ~ James Mattis
428:There tends to be a lot of autism around the tech centers... when you concentrate the geeks, you're concentrating the autism genetics. ~ Temple Grandin
429:And truly, O man, if you concentrate hard on the state you are in it will be surprising if you have time for anything else. ~ Saint Bernard of Clairvaux
430:But it is impossible to enjoy a tennis game, a book, or a conversation unless attention is fully concentrated on the activity. ~ Mihaly Csikszentmihalyi
431:Conditions for creativity are to be puzzled; to concentrate; to accept conflict and tension; to be born everyday; to feel a sense of self. ~ Erich Fromm
432:I sang a lot in college - I was in a choral group in college. But, then, when I moved to New York, I really just concentrated on acting. ~ Callie Thorne
433:Please do not obsess over choices you cannot change. Mistakes happen. Learn from the past, but concentrate on the present and the future. ~ Brandon Mull
434:The press concentrates on a divorce an actor's going through and they ignore the good performances he gives, or the causes that he works for. ~ Rob Lowe
435:There were none of the card games marines usually played in downtimes. They were too tired to concentrate, and poker was serious business. ~ Mark Bowden
436:When I got pregnant, I had to concentrate on being pregnant for a whole nine months, even though I knew it was ruining my career at the time. ~ Yoko Ono
437:Conditions for creativity are to be puzzled, to concentrate, to accept conflict and tension, to be born every day, to feel a sense of self. ~ Erich Fromm
438:Depend upon it,” said Dr. Johnson, “when a man knows he is going to be hanged in a fortnight, it concentrates his mind wonderfully. ~ Winston S Churchill
439:Donald Trump's America can be friend and ally, or at least an indifferent power that concentrates on itself and minds its own business. ~ Aleksandr Dugin
440:In the soft, silty mouths of girls, grape gum and hot tongue, he concentrated and was able to dissolve the horror that had settled on him. ~ Lauren Groff
441:I think that this might be the easiest way to live — just concentrate On the small things, and never let your mind wander on big things, ~ David Levithan
442:I used to try and concentrate the poem so much that there wasn't a word that wasn't essential. This leads to becoming boring and constipated. ~ W H Auden
443:concentrate less on people and much on purpose. People can put your purpose in disarray; your purpose can put people in disarray. ~ Ernest Agyemang Yeboah
444:How is it possible for me to be so miserable and embarrassed and humiliated and beaten an function still talk and smile and concentrate? ~ Beatrice Sparks
445:I have never dared to concentrate as hard as I can for fear of the damage I might do. I’m to the point where a mere whim is a blockbuster. ~ Kurt Vonnegut
446:I kinda have the opposite of ADD. I have a hyper-focused disorder, where if there's a given task in front of me I really concentrate on that. ~ Jared Leto
447:Marx himself eliminates location from consideration and concentrates solely on fertility in fashioning his argument (Capital, vol. 3, p. 651). ~ Anonymous
448:Now go put some clothes on. Because if you want me to concentrate, you can’t dangle that much naked man in front of me. Vampire or not. ~ Elizabeth Hunter
449:to concentrate or to divide your troops, must be decided by circumstances.      17. Let your rapidity be that of the wind, [The simile is doubly ~ Sun Tzu
450:Decision-making power, whether it's on foreign affairs or domestic affairs, is concentrated in the White House in a reasonably small circle. ~ David Brooks
451:The distribution of capital ownership (and of income from capital) is always more concentrated than the distribution of income from labor. ~ Thomas Piketty
452:The more you concentrate on what you discover that you will be good for you to pursue, the more experienced you will be while doing it. ~ Israelmore Ayivor
453:to concentrate on the happy moments of his life, and to ignore the unhappy ones—to stare only at pretty things as eternity failed to go by. ~ Kurt Vonnegut
454:...all concepts in which an entire process is semiotically concentrated elude definition; only that which has no history is definable. ~ Friedrich Nietzsche
455:By discovering the enemy’s dispositions and remaining invisible ourselves, we can keep our forces concentrated, while the enemy’s must be divided. ~ Sun Tzu
456:Success cannot be pursued; success ensues. It flows as the unintended byproduct of efforts concentrated in the direction of a worthy cause. ~ Robin S Sharma
457:The power of concentrate was the most important thing. Living without this power would be like opening one's eyes without seeing anything. ~ Haruki Murakami
458:The power to concentrate was the most important thing. Living without this power would be like opening one’s eyes without seeing anything. ~ Haruki Murakami
459:All too often people concentrate on finding the right spouse, little realizing that half of any marriage is being the right spouse. ~ Abu Ammaar Yasir Qadhi
460:Don't try to follow any trends, just concentrate on writing great songs and knowing your instrument. All the other stuff will fall into place. ~ Steven Adler
461:Once evolution gets a good basic design, it tends to throw away the variants and concentrate on the near-infinite diversity within that design. ~ Dan Simmons
462:The ability to concentrate and to use your time well is everything if you want to succeed in business--or almost anywhere else for that matter. ~ Lee Iacocca
463:The ability to concentrate single-mindedly on your most important task, to do it well, and to finish it completely is the key to great success. ~ Brian Tracy
464:What is the use of preaching the Gospel to men whose whole attention is concentrated upon a mad, desperate struggle to keep themselves alive? ~ William Booth
465:A certain night in a certain train?"

"Stop. I need to concentrate."

"You need to concentrate on a certain night in a certain train? ~ Kasie West
466:Concentrate all your thoughts on the task at hand. The sun’s rays do not burn until brought to a focus.” ~ Kevin Horsley Alexander Graham Bell ~ Kevin Horsley
467:He lingers over images of Marie-Laure—her hands, her hair—even as he worries that to concentrate on them too long is to risk wearing them out. ~ Anthony Doerr
468:I write short stories when a little idea occurs to me, that I know isn't a part of a novel that will stand by itself and should be concentrated. ~ Roddy Doyle
469:Sculpture and painting concentrated sense
Upon an inner vision's motionless verge,
Revealed a figure of the invisible, ~ Sri Aurobindo, Savitri, 4:2,
470:The gift of mental power comes from God, Divine Being, and if we concentrate our minds on that truth, we become in tune with this great power. ~ Nikola Tesla,
471:We just have to plan everything in advance and concentrate it so that we get everything done in time. It's not as laidback as I wish it could be. ~ David Pajo
472:We must make our choice. We may have democracy, or we may have wealth concentrated in the hands of a few, but we can’t have both. —Louis Brandeis ~ Jane Mayer
473:You can either hold yourself up to the unrealistic standards of others, or ignore them and concentrate on being happy with yourself as you are. ~ Jeph Jacques
474:Although my spelling is still sometimes poor, I have managed to overcome the worst of my difficulties through training myself to concentrate. ~ Richard Branson
475:Another recollection is that [ Paul Johnson] mostly kept away from ideas and dedicated activism, and concentrated on sex lives and other gossip. ~ Noam Chomsky
476:Breathing is central to every aspect of meditation training. It's a wonderful place to focus in training the mind to be calm and concentrated. ~ Jon Kabat Zinn
477:I don't read novels whilst I'm writing one; I just haven't got a wide enough brain to concentrate on incoming and outgoing in the same time zone. ~ Dawn French
478:I never talk when I'm drawing a person, especially if I'm making line drawings. I prefer there to be no noise at all so I can concentrate more. ~ David Hockney
479:My greatest fear is speaking in public. You meet, like, um, people who just concentrate on me. I'd rather not have everyone focus on me. ~ Jennifer Love Hewitt
480:Paths are so much clearer when people stop looking at what everyone else is doing and instead concentrate on themselves ~ Cecelia AhernGabe ~ Cecelia Ahern
481:Patience is the prime virtue. If you hurry, you will fail. And failure is painful. You must always relax and concentrate on the task in hand. ~ Jonathan Stroud
482:Sometimes, when life gets complicated and stressful, it helps to concentrate on something comparatively soothing and simple, like violent murder. ~ Lila Monroe
483: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
484:The darker the night, the nearer the dawn. Victory in life is decided by that last concentrated burst of energy filled with the resolve to win. ~ Daisaku Ikeda
485:We’re simply trying to survive—and the first principle of survival is not to worry about the impossible and concentrate on what’s possible. ~ Robert A Heinlein
486:Who the hell ever said that plenty was supposed to abolish unhappiness? But what it will do is free our hands to concentrate on unhappiness. ~ Francis Spufford
487:And so it is that when we are unhappy we more strongly feel the unhappiness of others; feeling is not shattered but becomes concentrated... ~ Fyodor Dostoyevsky
488:Be willing to take the first step, no matter how small it is. Concentrate on the fact that you are willing to learn. Absolute miracles will happen. ~ Louise Hay
489:I read novels to indulge in a concentrated and directed inner activity that parallels -- and thereby tunes up, accentuates -- my own inner life. ~ Sven Birkerts
490:John Maynard Keynes essentially said, don't try and figure out what the market is doing. Figure out a business you understand, and concentrate. ~ Warren Buffett
491:Money is power, and in that government which pays all the public officers of the states will all political power be substantially concentrated. ~ Andrew Jackson
492:No matter how you resent other people's company, when you have it, you can't concentrate so fiercely upon your misery as you would without it. ~ Dorothy Whipple
493:The Pertinent Question is NOT how to do things right - but how to find the right things to do, and to concentrate resources and efforts on them. ~ Peter Drucker
494:By the 2000s, married white Christians constituted barely 40 percent of the electorate, and they were now concentrated in the Republican Party. ~ Steven Levitsky
495:It is always so, when we are unhappy we feel more strongly the unhappiness of others; our feeling is not shattered, but becomes concentrated. ~ Fyodor Dostoevsky
496:It's incredible how one song or even one little phrase or just a few notes, if you really concentrate on it, can be a kaleidoscope of possibility. ~ Bill Frisell
497:To establish true self-esteem we must concentrate on our successes and forget about the failures and the negatives in our lives. - Denis Waitley. ~ Denis Waitley
498:To keep constantly a concentrated and in-gathered attitude is more important than having fixed hours of meditation.
   ~ The Mother, Words Of The Mother II, [T5],
499:But I think technology advertising will have to stop addressing how products are made and concentrate more on what a product will do for the consumer. ~ Jay Chiat
500:Concentrate all your thoughts on the task at hand. The sun’s rays do not burn until brought to a focus.”
~ Kevin Horsley Alexander Graham Bell ~ Kevin Horsley

IN CHAPTERS



  575 Integral Yoga
   41 Occultism
   40 Christianity
   32 Yoga
   25 Philosophy
   16 Psychology
   12 Education
   11 Science
   11 Fiction
   9 Integral Theory
   9 Hinduism
   8 Poetry
   3 Theosophy
   2 Mythology
   1 Alchemy


  359 The Mother
  221 Sri Aurobindo
  218 Satprem
   88 Nolini Kanta Gupta
   21 Pierre Teilhard de Chardin
   19 Aleister Crowley
   17 Swami Krishnananda
   17 Plotinus
   13 A B Purani
   12 Swami Vivekananda
   11 H P Lovecraft
   11 Carl Jung
   5 Sri Ramana Maharshi
   5 Nirodbaran
   5 George Van Vrekhem
   5 Aldous Huxley
   4 Sri Ramakrishna
   4 Franz Bardon
   3 Walt Whitman
   3 Swami Sivananda Saraswati
   3 Saint Teresa of Avila
   3 Rudolf Steiner
   3 Patanjali
   3 Jordan Peterson
   3 James George Frazer
   3 Alice Bailey
   2 Thubten Chodron
   2 Saint John of Climacus
   2 Robert Browning
   2 Joseph Campbell


   42 Record of Yoga
   28 Agenda Vol 10
   27 The Synthesis Of Yoga
   26 Letters On Yoga IV
   25 Letters On Yoga II
   24 The Life Divine
   24 Questions And Answers 1950-1951
   24 Collected Works of Nolini Kanta Gupta - Vol 04
   24 Collected Works of Nolini Kanta Gupta - Vol 03
   20 Agenda Vol 03
   20 Agenda Vol 02
   20 Agenda Vol 01
   19 Questions And Answers 1956
   19 Agenda Vol 08
   18 Agenda Vol 09
   18 Agenda Vol 04
   17 The Study and Practice of Yoga
   17 Questions And Answers 1954
   16 Agenda Vol 11
   15 Questions And Answers 1957-1958
   15 Questions And Answers 1953
   13 Evening Talks With Sri Aurobindo
   13 Agenda Vol 05
   12 Some Answers From The Mother
   12 On Education
   11 Questions And Answers 1955
   11 Lovecraft - Poems
   11 Agenda Vol 13
   10 Magick Without Tears
   10 Liber ABA
   10 Essays In Philosophy And Yoga
   10 Collected Works of Nolini Kanta Gupta - Vol 01
   9 The Mother With Letters On The Mother
   9 Talks
   9 Sri Aurobindo or the Adventure of Consciousness
   9 Raja-Yoga
   9 Collected Works of Nolini Kanta Gupta - Vol 02
   9 Agenda Vol 12
   8 Words Of The Mother II
   8 The Phenomenon of Man
   8 The Human Cycle
   8 The Future of Man
   8 Prayers And Meditations
   8 Collected Works of Nolini Kanta Gupta - Vol 05
   7 Words Of Long Ago
   7 The Gospel of Sri Ramakrishna
   7 Questions And Answers 1929-1931
   7 Plotinus - Complete Works Vol 02
   7 On Thoughts And Aphorisms
   7 Essays On The Gita
   7 Agenda Vol 07
   7 Agenda Vol 06
   5 Twelve Years With Sri Aurobindo
   5 The Perennial Philosophy
   5 Preparing for the Miraculous
   5 Plotinus - Complete Works Vol 04
   5 Mysterium Coniunctionis
   5 Letters On Poetry And Art
   5 Isha Upanishad
   4 Words Of The Mother III
   4 Letters On Yoga III
   4 Letters On Yoga I
   4 Essays Divine And Human
   4 Collected Works of Nolini Kanta Gupta - Vol 08
   4 Collected Works of Nolini Kanta Gupta - Vol 06
   3 Whitman - Poems
   3 The Practice of Psycho therapy
   3 The Practice of Magical Evocation
   3 The Golden Bough
   3 The Archetypes and the Collective Unconscious
   3 Plotinus - Complete Works Vol 01
   3 Patanjali Yoga Sutras
   3 On the Way to Supermanhood
   3 Maps of Meaning
   3 Let Me Explain
   3 Kena and Other Upanishads
   3 Collected Works of Nolini Kanta Gupta - Vol 07
   3 A Treatise on Cosmic Fire
   3 Amrita Gita
   2 Walden
   2 Vedic and Philological Studies
   2 The Way of Perfection
   2 The Secret Doctrine
   2 The Ladder of Divine Ascent
   2 The Interior Castle or The Mansions
   2 The Hero with a Thousand Faces
   2 The 7 Habits of Highly Effective People
   2 Savitri
   2 Plotinus - Complete Works Vol 03
   2 Knowledge of the Higher Worlds
   2 Hymn of the Universe
   2 How to Free Your Mind - Tara the Liberator
   2 Browning - Poems
   2 A Garden of Pomegranates - An Outline of the Qabalah
   2 Advanced Dungeons and Dragons 2E


00.01 - The Mother on Savitri, #Sweet Mother - Harmonies of Light, #unset, #Philosophy
  
  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.
  
  --
  
  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.
  

00.04 - The Beautiful in the Upanishads, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   And what else is the true character, the soul of beauty than light and delight? "A thing of beauty is a joy for ever." And a thing of joy is a thing of light. Joy is the radiance rippling over a thing of beauty. Beauty is always radiant: the charm, the loveliness of an object is but the glow of light that it emanates. And it would not be a very incorrect mensuration to measure the degree of beauty by the degree of light radiated. The diamond is not only a thing of value, but a thing of beauty also, because of the concentrated and undimmed light that it enshrines within itself. A dark, dull and dismal thing, devoid of interest and attraction becomes aesthetically precious and significant as soon as the artist presents it in terms of the values of light. The entire art of painting is nothing but the expression of beauty, in and through the modalities of light.
  
  --
  
   The perception of beauty in the Upanishadic consciousness is something elemental-of concentrated essence. It silhouettes the main contour, outlines the primordial gestures. Pregnant and pulsating with the burden of beauty, the mantra here reduces its external expression to a minimum. The body is bare and unadorned, and even in its nakedness, it has not the emphatic and vehement musculature of an athlete; rather it tends to be slim and slender and yet vibrant with the inner nervous vigour and glow. What can be more bare and brief and full to the brim of a self-gathered luminous energy than, for example:
  

0.02 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  What should I do, Sweet Mother? I call for Your help.
  You must be calm and concentrated, never utter an unnecessary
  sentence and have faith in the divine help.
  --
  communicating with Mother. I can’t find the solution.
  I concentrate on Mother, ask Her to guide me and find
  the solution. This is not unusual. It has happened several

0.03 - Letters to My little smile, #Some Answers From The Mother, #The Mother, #Integral Yoga
  and with it your faith and confidence in me; in this condition, if
  all the divine forces were to concentrate on you, it would be in
  vain — you would refuse to receive them.
  --
  it clearer to you?
  It means the consciousness that is not filled with the activities and influences of ordinary life, but is concentrated in an
  aspiration towards the divine light, force, knowledge, joy.
  --
  teach you that on these occasions, after having had the joy of
  receiving Sri Aurobindo’s blessing, it is better to remain concentrated and to keep one’s joy locked inside oneself rather than to
  throw it out by mixing and talking with others. The experiences
  --
  You.
  I have noticed that when I am concentrated, or
  rather when I try to concentrate, I cannot smile at anyone and if I try to smile I feel as if I were smiling
  superficially.
  --
  want it; I will go on speaking as before.
  It is very good to remain silent and concentrated in your aspiration; and I am sure that if you keep a deep affection for X in your
  heart, she will feel it and will no longer be sad. But, of course,
  --
  I mean that instead of living in the perceptions of the senseorgans, which are exclusively occupied with outward things,
  you should concentrate in the inner being, which has a life
  independent of the senses (sight, hearing, smell, taste, touch).

0.03 - The Threefold Life, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  The mental life concentrates on the aesthetic, the ethical and the intellectual activities. Essential mentality is idealistic and a seeker after perfection. The subtle self, the brilliant Atman,1 is ever a dreamer. A dream of perfect beauty, perfect conduct, perfect Truth, whether seeking new forms of the Eternal or revitalising the old, is the very soul of pure mentality. But it knows not how to deal with the resistance of Matter. There it is hampered and inefficient, works by bungling experiments and has either to withdraw from the struggle or submit to the grey actuality. Or else, by studying the material life and accepting the conditions of the contest, it may succeed, but only in imposing temporarily some artificial system which infinite Nature either rends and casts aside or disfigures out of recognition or by withdrawing her assent leaves as the corpse of a dead ideal. Few and far between have been those realisations of the dreamer in Man which the world has gladly accepted, looks back to with a fond memory and seeks, in its elements, to cherish.
  
  --
  
  2 The Unified, in whom conscious thought is concentrated, who is all delight and enjoyer of delight, the Wise. . . . He is the Lord of all, the Omniscient, the inner Guide.
  Mandukya Upanishad 5, 6.
  --
  
  But if Progress also is one of the chief terms of worldexistence and a progressive manifestation of the Divine the true sense of Nature, this limitation also is invalid. It is possible for the spiritual life in the world, and it is its real mission, to change the material life into its own image, the image of the Divine. Therefore, besides the great solitaries who have sought and attained their self-liberation, we have the great spiritual teachers who have also liberated others and, supreme of all, the great dynamic souls who, feeling themselves stronger in the might of the Spirit than all the forces of the material life banded together, have thrown themselves upon the world, grappled with it in a loving wrestle and striven to compel its consent to its own transfiguration. Ordinarily, the effort is concentrated on a mental and moral change in humanity, but it may extend itself also to the alteration of the forms of our life and its institutions so that they too may be a better mould for the inpourings of the Spirit. These attempts have been the supreme landmarks in the progressive development of human ideals and the divine preparation of the race. Every one of them, whatever its outward results, has left Earth more capable of Heaven and quickened in its tardy movements the evolutionary Yoga of Nature.
  
  --
  
  But what Nature aims at for the mass in a slow evolution, Yoga effects for the individual by a rapid revolution. It works by a quickening of all her energies, a sublimation of all her faculties. While she develops the spiritual life with difficulty and has constantly to fall back from it for the sake of her lower realisations, the sublimated force, the concentrated method of Yoga can attain directly and carry with it the perfection of the mind and even, if she will, the perfection of the body. Nature seeks the Divine in her own symbols: Yoga goes beyond Nature to the Lord of Nature, beyond universe to the Transcendent and can return with the transcendent light and power, with the fiat of the Omnipotent.
  

0.04 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  I can tell you this to finish with the subject, that from the
  roof I concentrated the power on the bullocks ordering them to
  yield and obey and I found them quite receptive. To use a quiet,

0.04 - The Systems of Yoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  For if, leaving aside the complexities of their particular processes, we fix our regard on the central principle of the chief schools of Yoga still prevalent in India, we find that they arrange themselves in an ascending order which starts from the lowest rung of the ladder, the body, and ascends to the direct contact between the individual soul and the transcendent and universal
  Self. Hathayoga selects the body and the vital functionings as its instruments of perfection and realisation; its concern is with the gross body. Rajayoga selects the mental being in its different parts as its lever-power; it concentrates on the subtle body. The triple Path of Works, of Love and of Knowledge uses some part of the mental being, will, heart or intellect as a starting-point and seeks by its conversion to arrive at the liberating Truth,
  Beatitude and Infinity which are the nature of the spiritual life.
  --
  
  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
  

0.05 - Letters to a Child, #Some Answers From The Mother, #The Mother, #Integral Yoga
  
  world and concentrate on me. By turning your thoughts towards
  me you will feel closer and closer to me and peace will come to
  --
  A strong being is always quiet. It is weakness that causes restlessness. I am sending you (on my envelope, but in reality too)
  the repose that comes from concentrated energy.
  Be sure that you will become strong and quiet, have faith in
  --
  Do not allow yourself to be dominated by vain imaginations.
  The peace is there in the depths of your heart; concentrate there
  and you will find it.
  --
  
  peace, a deep and luminous silence, a calm and concentrated
  force, and the immutable joy that comes from a constant contact

0.06 - Letters to a Young Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  
  There are two ways of uniting with the Divine. One is to concentrate in the heart and go deep enough to find there His Presence;
  the other is to fling oneself in His arms, to nestle there as a child
  --
  *
  To keep constantly a concentrated and in-gathered attitude is
  more important than having fixed hours of meditation.
  --
  than by mixing with many people and doing much work.
  I have had the experience myself that one can be fully concentrated and be in union with the Divine even while working
  physically with one’s hands; but naturally this asks for a little

0.08 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  by aspiration and by calm and persistent effort.
  (1) concentrate your thought on the will to come and find
  me; then pursue this thought, first by an effort of imagination,
  --
  identification. It is this latter process that we adopt when we
  listen to music with an intense and concentrated attention, to
  the point of stopping all other noise in the head and obtaining

0.09 - Letters to a Young Teacher, #Some Answers From The Mother, #The Mother, #Integral Yoga
  meditate on what you have read, reflect on a thought until you
  have understood it. Talk little, remain quiet and concentrated,
  and speak only when it is indispensable.

01.01 - A Yoga of the Art of Life, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   Another question that troubles and perplexes the ordinary human mind is as to the time when the thing will be done. Is it now or a millennium hence or at some astronomical distance in future, like the cooling of the sun, as someone has suggested for an analogy. In view of the magnitude of the work one might with reason say that the whole eternity is there before us, and a century or even a millennium should not be grudged to such a labour for it is nothing less than an undoing of untold millenniums in the past and the building of a far-flung futurity. However, as we have said, since it is the Divine's own work and since Yoga means a concentrated and involved process of action, effectuating in a minute what would perhaps take years to accomplish in the natural course, one can expect the work to be done sooner rather than later. Indeed, the ideal is one of here and nowhere upon this earth of material existence and now in this life, in this very bodynot hereafter or elsewhere. How long exactly that will mean, depends on many factors, but a few decades on this side or the other do not matter very much.
  

01.02 - Natures Own Yoga, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   The secret of evolution, I have said, is an urge towards the release and unfoldment of consciousness out of an apparent unconsciousness. In the early stages the movement is very slow and gradual; there it is Nature's original unconscious process. In man it acquires the possibility of a conscious and therefore swifter and concentrated process. And this is in fact the function of Yoga proper, viz, to bring about the evolution of consciousness by hastening the process of Nature through the self-conscious will of man.
  
  --
  
   Now, with regard to the time that the present stage of evolution is likely to take for its fulfilment, one can presume that since or if the specific urge and stress has manifested and come up to the front, this very fact would show that the problem has become a problem of actuality, and even that it can be dealt with as if it had to be solved now or never. We have said that in man, with man's self-consciousness or the consciousness of the psychic being as the instrument, evolution has attained the capacity of a swift and concentrated process, which is the process of Yoga; the process will become swifter and more concentrated, the more that instrument grows and gathers power and is infused with the divine afflatus. In fact, evolution has been such a process of gradual acceleration in tempo from the very beginning. The earliest stage, for example, the stage of dead Matter, of the play of the mere chemical forces was a very, very long one; it took millions and millions of years to come to the point when the manifestation of life became possible. But the period of elementary life, as manifested in the plant world that followed, although it too lasted a good many millions of years, was much briefer than the preceding periodit ended with the advent of the first animal form. The age of animal life, again, has been very much shorter than that of the plant life before man came upon earth. And man is already more than a million or two years oldit is fully time that a higher order of being should be created out of him.
  

01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   All the tragedy, the entire pathos of human life is concentrated in this line so simple, yet so grand:
  
  --
  
   The superb and the right imperial tone instinct with a concentrated force of
  

01.04 - The Intuition of the Age, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   All this may be good and necessary, but there is the danger of leaving altoge ther out of account the one thing needful. We must then pause and turn back, look behind the apparent impulsion that effectuates to the Will that drives, behind the ideas and ideals of the mind to the soul that informs and inspires; we must carry ourselves up the stream and concentrate upon the original source, the creative intuition that lies hidden somewhere. And then only all the new stirrings that we feel in our heartour urges and ideals and visions will attain an effective clarity, an unshaken purpose and an inevitable achievement.
  

0.10 - Letters to a Young Captain, #Some Answers From The Mother, #The Mother, #Integral Yoga
  of activities, but the lack of power of concentration.
  One must learn to concentrate and do all that one does with
  full concentration.
  --
  Sweet Mother,
  I have noticed one thing: When I sit for a few minutes and make an effort to concentrate before going
  to sleep, the next day I wake up quite early and am
  quite fresh. I concentrate on the tiny luminous tip of an
  
  --
  All of you young people here have had a very easy life, and
  instead of taking advantage of it to concentrate your efforts on
  spiritual progress, you have enjoyed yourselves as much as you
  --
  Sweet Mother,
  I am trying to concentrate in the heart and to enter
  deep within as You advised me to do, but in vain. The
  --
  because the very fact of trying makes a noise.
  One must learn to concentrate one’s energies in the heart
  — then, when one succeeds in that, silence comes automatically.
  --
  What does it mean?
  The best way of seeing us in your dreams is to concentrate on us
  before going to sleep. Do you do this now as you used to before?
  --
  my “business” was. I replied that I didn’t know what
  my “business” was — all I knew was that I had to concentrate on myself in order to perfect myself more and
  more. Was that correct? Mother, what actually is my
  --
  truth, it is not of capital importance, and it is far more important
  to concentrate on the future, on the consciousness to be acquired
  and on the development of the nature, which is almost unlimited

01.10 - Principle and Personality, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   But, it may be asked, what is the necessity, what is the purpose in making it all a one man show? Granting that principles require personalities for their fructuation and vital functioning, what remains to be envisaged is not one personality but a plural personality, the people at large, as many individuals of the human race as can be consciously imbued with those principles. When principles are made part and parcel of, are concentrated in a single solitary personality, they get "cribbed and cabined," they are vitiated by the idiosyncrasies of the man, they come to have a narrower field of application; they are emptied of the general verities they contain and finally cease to have any effect.
  

01.13 - T. S. Eliot: Four Quartets, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Here the poet is almost grimly tense, concentrated and has not allowed himself to be dissipated by thinkings and arguments, has confined himself wholly to a living experience. That is because the poet has since then moved up and sought a more rarefied air, a more even and smooth temper. The utter and absolute poetic ring of the Inferno is difficult to maintain in the Paradiso, unless and until the poet transforms himself wholly into the Rishi, like the poet of the Gita or the Upanishads.
  

0.11 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  According to my experience, one should not try to destroy or
  to eliminate. One should concentrate all one’s effort on building up and strengthening the true consciousness, which will
  automatically do the work of unifying the being.
  --
  of ignorance, negligence or absent-mindedness that we do not
  feel it. But each time that we are attentive and concentrated, we
  become aware of a wonderful transformation in all things.

0.12 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  deeper things.
  One concentrates at the Samadhi to grow in devotion and
  to put oneself in contact with Sri Aurobindo in order to receive

0.13 - Letters to a Student, #Some Answers From The Mother, #The Mother, #Integral Yoga
  as peaceful as possible.
  If the departed one is a person one loves, one should concentrate one’s love on him in peace and calm, for that is what
  can most help the one who has departed.

0.14 - Letters to a Sadhak, #Some Answers From The Mother, #The Mother, #Integral Yoga
  For you, the best way to begin is to find your psychic being,
  to concentrate on it by making it the witness of all your inner
  movements and the judge of all that you should or should not
  --
  are beginning to feel the need to find in your own being contact
  with the Divine Presence. So you must concentrate in silence and
  
  --
  union with Him.
  The aspiration to concentrate solely on this realisation.
  To know how to transform all circumstances into a means

02.01 - The World War, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   Those that have stood against this Dark Force and its over-shadowing menaceeven though perhaps not wholly by choice or free-will, but mostly compelled by circumstancesyet, because of the stand they have taken, now bear the fate of the world on their shoulders, carry the whole future of humanity in their march. It is of course agreed that to have stood against the Asura does not mean that one has become sura, divine or godlike; but to be able to remain human, human instruments of the Divine, however frail, is sufficient for the purpose, that ensures safety from the great calamity. The rule of life of the Asura implies the end of progress, the arrest of all evolution; it means even a reversal for man. The Asura is a fixed type of being. He does not change, his is a hardened mould, a settled immutable form of a particular consciousness, a definite pattern of qualities and activitiesgunakarma. Asura-nature means a fundamental ego-centricism, violent and concentrated self-will. Change is possible for the human being; he can go downward, but he can move upward too, if he chooses. In the Puranas a distinction has been made between the domain of enjoyment and the domain of action. Man is the domain of action par excellence; by him and through him evolve new and fresh lines of activity and impulsion. The domain of enjoyment, on the other hand, is where we reap the fruits of our past Karma; it is the result of an accumulated drive of all that we have done, of all the movements we have initiated and carried out. It is a status of being where there is only enjoyment, not of becoming where there can be development and new creation. It is a condition of gestation, as it were; there is no new Karma, no initiative or change in the stuff of the consciousness. The Asuras are bhogamaya purusha, beings of enjoyment; their domain is a cumulus of enjoyings. They cannot strike out a fresh line of activity, put forth a new mode of energy that can work out a growth or transformation of nature. Their consciousness is an immutable entity. The Asuras do not mend, they can only end. Man can certainly acquire or imbibe Asuric force or Asura-like qualities and impulsions; externally he can often act very much like the Asura; and yet there is a difference. Along with the dross that soils and obscures human nature, there is something more, a clarity that opens to a higher light, an inner core of noble metal which does not submit to any inferior influence. There is this something More in man which always inspires and enables him to break away from the Asuric nature. Moreover, though there may be an outer resemblance between the Asuric qualities of man and the Asuric qualities of the Asura, there is an intrinsic different, a difference in tone and temper, in rhythm and vibration, proceeding as they do, from different sources. However cruel, hard, selfish, egocentric man may be, he knows, he admitsat times, if hot always, at heart, if not openly, subconsciously, if not wholly consciously that such is not the ideal way, that these qualities are not qualifications, they are unworthy elements and have to be discarded. But the Asura is ruthless, because he regards ruthlessness as the right thing, as the perfect thing, it is an integral part of his swabhava and swadharma, his law of being and his highest good. Violence is the ornament of his character.
  

02.03 - The Shakespearean Word, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   In the world of poetry Dante is a veritable avatar . His language is a supreme magic. The word-unit in him is a quantum of highly concentrated perceptive energy, Tapas. In Kalidasa the quantum is that of the energy of the light in sensuous beauty. And Homer's voice is a quantum of the luminous music of the spheres.
  
   The word-unit, the language quantum in Sri Aurobindo's poetry is a packet of consciousness-force, a concentrated power of Light (instinct with a secret Delight)listen:
  

02.11 - Hymn to Darkness, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   It is said, the occultists say, that between the light of the day, that is to say, the light of the ordinary consciousness and the higher spiritual light, there is an interim world, an intermediate zone of consciousness. When one leaves the earthly day, the normal consciousness and goes within and to the heights, towards the other Light, one enters at first into a dark region (the selva oscura of Dante). Physically also, the scientists say today that when you leave the earth's atmosphere, from a certain height you no longer see the earthly light but you dive into a darkness where the sun does not shine in its glory as on earth. You see and feel the sunlight again when you approach the sun and are about to be consumed in its fires. In the same way, we are told that on the spiritual path too, the path of inner consciousness, when you leave the ordinary consciousness, when you lose that normal light and yet have not arrived at the other higher light you grope in an intermediary region of darkness. You have lost the lower knowledge and have not yet gained the higher knowledge, then you are in that uncertain world of greyness or darkness. Or it happens also that while in the comparatively faint light of the ordinary consciousness, you are suddenly confronted with the Superior Lightthrough some grace perhapsyou cannot stand the light and get blinded and see sheer darkness. Again, the infinite sky in its fathomless depth appears to the naked eye blue, deep blue, blue-black. Light concentrated, solidified, materialised becomes a speck of darkness to the human eye. Do we not say today that a particle of matter (consolidated darkness) is only a quantum of concentrated light-energy?
  

02.11 - The Kingdoms and Godheads of the Greater Mind, #Savitri, #Sri Aurobindo, #Integral Yoga
  They lived in the mind and knew truth from within;
  A sight withdrawn in the concentrated heart
  Could pierce behind the screen of Time's results

03.02 - Yogic Initiation and Aptitude, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   In a general way we may perhaps say, without gross error, that every man has the right to become a poet, a scientist or a politician. But when the question rises in respect of a particular person, then it has to be seen whether that person has a natural ability, an inherent tendency or aptitude for the special training so necessary for the end in view. One cannot, at will, develop into a poet by sheer effort or culture. He alone can be a poet who is to the manner born. The same is true also of the spiritual life. But in this case, there is something more to take into account. If you enter the spiritual path, often, whether you will or not, you come in touch with hidden powers, supra-sensible forces, beings of other worlds and you do not know how to deal with them. You raise ghosts and spirits, demons and godsFrankenstein monsters that are easily called up but not so easily laid. You break down under their impact, unless your adhr has already been prepared, purified and streng thened. Now, in secular matters, when, for example, you have the ambition to be a poet, you can try and fail, fail with impunity. But if you undertake the spiritual life and fail, then you lose both here and hereafter. That is why the Vedic Rishis used to say that the ear then vessel meant to hold the Soma must be properly baked and made perfectly sound. It was for this reason again that among the ancients, in all climes and in all disciplines, definite rules and regulations were laid down to test the aptitude or fitness of an aspirant. These tests were of different kinds, varying according to the age, the country and the Path followedfrom the capacity for gross physical labour to that for subtle perception. A familiar instance of such a test is found in the story of the aspirant who was asked again and again, for years together, by his Teacher to go and graze cows. A modern mind stares at the irrelevancy of the procedure; for what on earth, he would question, has spiritual sadhana to do with cow-grazing? In defence we need not go into any esoteric significance, but simply suggest that this was perhaps a test for obedience and endurance. These two are fundamental and indispensable conditions in sadhana; without them there is no spiritual practice, one cannot advance a step. It is absolutely necessary that one should carry out the directions of the Guru without question or complaint, with full happiness and alacrity: even if there comes no immediate gain one must continue with the same zeal, not giving way to impatience or depression. In ancient Egypt among certain religious orders there was another kind of test. The aspirant was kept confined in a solitary room, sitting in front of a design or diagram, a mystic symbol (cakra) drawn on the wall. He had to concentrate and meditate on that figure hour after hour, day after day till he could discover its meaning. If he failed he was declared unfit.
  

03.05 - Some Conceptions and Misconceptions, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   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.
  
  --
  
   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.
  

03.08 - The Standpoint of Indian Art, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   Other art shows the world of creative imagination, the world reconstructed by the mind's own formative delight; the Indian artist reveals something more than that the faculty through which he seeks to create is more properly termed vision, not imagination; it is the movement of an inner consciousness, a spiritual perception, and not that of a more or less outer sensibility. For the Indian artist is a seer or rishi; what he envisages is the mystery, the truth and beauty of another worlda real, not merely a mental or imaginative world, as real as this material creation that we see and touch; it is indeed more real, for it is the basic world, the world of fundamental truths and realities behind this universe of apparent phenomena. It is this that he contemplates, this I upon which his entire consciousness is concentrated; and all his art consists in giving a glimpse of it, bodying it forth or expressing it in significant forms and symbols.
  

03.11 - True Humility, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   It is not by repeating mea culpa ad infinitum that one can show one's true humility. In owning too much and too often one's sins, one may be just on the wrong side of virtue. There lurks a strain of vanity in self-maceration: the sinner in an overdose of self-pity almost feels himself saintly. Certainly, one must stand before oneself face to face, not hide or minimise or explain away one's errors and lapses, all one's omissions and commissions. But one need not brood over them, merely repenting and repining. One sees steadily, without flinching, what one actually is and then resolutely and sincerely takes to the ways and means of changing it, becoming what one has to be. A fall, the discovery of a new frailty should be an occasion not to chastise and punish yourself, thus to depress yourself and harden your nature, but to enthuse you with a fresh resolution, to rekindle your aspiration so that you may take another step forward. And, naturally, this you must do not with the sense that you can succeed or move forward by any inherent capacity of yoursyour failures are there always as standing eye-openers to you. No, it is not your self but the Divine Self that will come to your succour and lift you up tameva ea vute tanum swam to him alone it unveils its own body. That is the humility to be learnt. But it does not mean that you are to remain merely passive, inert you cannot but be that if you are only a weeping willow a dead-weight upon the force of Grace that would carry you up. Rather you should throw your weight, whatever it is, on the side of the Divine. An atmosphere of alacrity and happiness and goodwill goes a long way to the redemption and regeneration of the consciousness. This is demanded of you; the rest is the work of the Divine. It is under such conditions that the Divine's help becomes all the more speedy and effective. Otherwise, mere contrition and lamentation and self-torture mean, as I have said, a ballast, a burden upon the force of progress and purification; as Sri Krishna says in the Gita, by oppressing oneself one oppresses only the Divine within. Humility, in order to be true and sincere, need not be sour and dour in appearance or go about in sack-cloth and ashes. On the contrary, it can be smiling and buoyant: and it is so, because it is at ease, knowing that things will be donesome things naturally will be undone tooquietly, quickly, if necessary, and inevitably, provided the right consciousness, the right will within is maintained. The humble consciousness does not, of course, take credit for what is being done for it, nor does it concentrate wholly or chiefly on its utter futility and smallness. It feels small or helpless not in the sense as when one one feels weak and miserable and almost undone, but as a child feels, naturally and innocently, in the lap of it mother: only I perhaps it is more awake and self-conscious than the child mentality.
  

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