I recently read a book titled Willpower by Roy F Baumeister. The book sheds light on willpower in a scientific way with plenty of examples of studies that have been conducted over the past couple of decades and some of the conclusions that have been drawn. The gist of it is that willpower can be likened to a battery, much like Mouni Sadhu described it in Concentration. You have a certain amount available to you throughout the day and you slowly deplete it as you do your daily activities.
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Be that as it may, there is a certain amount of biographical information contained within his books that can be relied upon as being authentic and factual. We know, for example, that Mouni Sadhu studied Hermeticism exclusively between , based to a large degree on the lectures of G. Its smooth and logical theories pleased my reason, as did the impeccable style of Mrs.
Besant and Mr. For some time I corresponded with both. Then the honesty and idealism of the firsts President of the T. Olcott- and the mysterious and powerful personality of Madame Blavatsky , could not be disregarded. It was to take him to the front line, where the fire of battle was then raging, a fire from which so many never returned.. Compelled by the storm of war to leave his family and his studies, he sat there brooding over the fate that awaited him in a few days.
So obviously, the author knew of them from his own personal experience, which I could see for myself when I visited those places a few years before Sedir was by no means an imaginative fiction writer, who fed his readers on his own literary inventions.
If we are prepared to accept this fact then his books take on a tremendous personal meaning for us, He married, in , Catherine Gunt, who died six years later in September , in Vilno , Poland ,  in a bomb-attack coinciding with the outbreak of World War Two. From there he was transferred as a prisoner of war in Germany until I forgot all my previous endeavours.
She literally forced me to take the book, for I was by no means eager to read it; but the last two chapters, where the author describes his visit to Maharshi, were decisive. At last I had found my true Master.
I wrote saying to him that I wanted to find a place in which to live for some months, where quiet meditation would be possible. He kindly recommended his own monastery. Anyone, he said, who is a Roman Catholic and feels a need for spiritual concentration can go there for a time, take part in the simple life of its inmates according to his own inner capacity.
Intuitively I felt that this is what I was seeking. He was immensely pleased when I told him that was the very book for which I would have asked. Both of these works he subsequently quotes in all of his books and particularly as themes for meditation.
About this time Mouni Sadhu came in contact with the head of the Ramakrishna Mission in Paris,  the eminent Swami Siddheshwarananda ,  whom the Ashram of Sri Maharshi recommended him to visit.
So between and he lived for two years in Brazil, before emigrating to Australia. Mouni Sadhu settled in Melbourne the remainder of his life. He returned to Australia arriving 23 September In the same document he states that his further occupation is that of "part-time writer.
Anyone who has seriously studied his books in total would understand those assertions to be false in every way. In common English usage, occult refers to "knowledge of the paranormal", as opposed to "knowledge of the measurable", usually referred to as science.
The term is sometimes taken to mean knowledge that "is meant only for certain people" or that "must be kept hidden", but for most practicing occultists it is simply the study of a deeper spiritual reality that extends beyond pure reason and the physical sciences. They are two different things. The first term, occultism, calls for the supremacy of the invisible to transcend the narrow framework of the physical manifestation of matter.
But efforts of an occultist still revolve around his personal that is egoistic gains, even if they belong to planes of being more subtle than the physical. He still lives dies and reincarnates. The second term, spirituality, transcends this world of illusion, and for a spiritual man the pronoun I becomes identical with the consciousness of the Whole. There is no more birth nor death for the fully spiritualized being.
Can you swim the English Channel without the ability to swim? Can you use a car, even after using dozens of manuals about motor construction and driving, without spending several hours on practical lessons with an experienced tutor? But there is a lot of chaff among what is supposed to be occult wheat. There exists an unfortunate disproportion between materialistic knowledge and that of practical psychology,  which latter is simply another name for true occultism.
These are perhaps the best of their kind and are unique, filled with practical advice. One can gauge from his books as a whole the fact that Mouni Sadhu at the time of his writing and with regard to the first half of the twentieth century leading up that point, felt and indicated that what was formally known as occult, hidden or secret knowledge restricted to those initiated into particular systems or schools, was now open to the world at large.
He saw and foresaw the dangers, misunderstandings and problems associated with this, and one can see too a rationale and a desire for clarity, wisdom, service and advice to pupils of his works in his writing about esoteric matters. Always he advises, supports and encourages those inspired toward true spirituality as being the highest and the ultimate aim. But at the same time he recognizes the fact that not all are immediately attracted to or able to follow a true and genuine spiritual path.
Therefore, he realizes the value of preparatory ways that may lead toward this ultimately. Also he talks to those who may have found such occult ways sterile or a blind alley, and from his genuine and vast experience in this area, he talks to such, from experience and in terms that are clear and understandable. Also, the highly complicated "teachings" of many contemporary Yogis is another doubtful point I wish to stress.
Indian Yogi, Muslim haji, Christian devotee, religionless occultist, nameless seeker of God or Truth, farmer, minister, engineer, sailor, merchant, for one and all of these men a unifying message had to be created: one that did not deny their former creeds but gave them a common luminous ideal whose peak could not be transcended by any previous theories and conceptions.
It had to be something common to each man, referring to the immortal core of his life, beyond all racial and social differences, his unique and real treasure. And the Maharshi did just this. He came to us in the midst of our twentieth-century materialism with its breath-taking discoveries and inventions.
He did not condemn any of them. He was not a religious leader whose role is limited to a few generations of men, but all religious truths became clear and understandable in the light of his revelation. He seldom spoke about God, pointing out that men should know themselves, who they are, before they can be in a position to realize the state of Infinite Being, the Absolute, which they call God. He had spent the years since earnestly pursuing the quest of the Self Overself as taught by the Maharshi.
That coupled with the earlier years of his inner striving in pursuit of Truth and Realisation qualified him as one well prepared to sit at the feet of the Great Rishi whose life and teaching were those of a genuine spiritual Master decreed to humanity in this our modern world. There Mouni describes how his contact with the Maharshi and his earnest striving for attainment caused him to attain nirvikalpa samadhi. My purpose is to record that which the latter do not yet contain, namely, the real experiences of an average man, who wanted to know for himself what the presence of a great Sage means and what its influence is.
I had read so many descriptions by pupils who were clever in classifying the qualities and teachings of their Masters, that I should have known at least in theory, what may be expected in the presence of one of Them. But all theories, all acquired knowledge, falls into dust when one stands face to face with a perfect man. It would be impossible to repeat in Meditation the material previously expounded in other books. Thomas Merton was not in a position to accept such an offer and the book was not published.
The fact is that he was completely anonymous and some of the books are connected, like any practical manual on a specifically technical subject, and are linked to, and sometimes prerequisites for,  particular areas of study or levels of development.
An extensive study of both these books is necessary before one can attempt to make a start with the present work, which is the culminating point for its two predecessors.
This book speaks about the ultimate aim, the achievement of Superconsciousness-Samadhi, and the way to it"  So we begin to see that in the second book Concentration. But in the Western spiritual tradition this is reversed. The best exponents, apart from a few dissentients, fix attention first and foremost on the moral purification of man and his religious, devotional sense. I am not including here the numerous and usually short-lived occult societies and groups, most of which were and still are occupied with aims which have practically nothing in common with the great task of transformation and purification of the human mind.
When I studied the lives of the first and later Christian saints of the Egyptian desert,      the caves of Anatolia,  the catacombs of Rome, and the monasteries of Kiev    and Western Europe,   I reached the firm conviction that Western adepts knew as much , if not more about the value of a one-pointed mind in spiritual achievement, than their Eastern brothers.
In addition, all his books clearly express the fact that the contemporary spiritual Master, Ramana Maharshi, unquestionably never advised any conversion from one religion to another, but rather a conversion from Ignorance to Wisdom.
Who am I? Archived from the original on 20 March Retrieved 26 April II, , No 5. George Allen and Unwin Ltd.
Be that as it may, there is a certain amount of biographical information contained within his books that can be relied upon as being authentic and factual. We know, for example, that Mouni Sadhu studied Hermeticism exclusively between , based to a large degree on the lectures of G. Its smooth and logical theories pleased my reason, as did the impeccable style of Mrs. Besant and Mr. For some time I corresponded with both. Then the honesty and idealism of the firsts President of the T.
CONCENTRATION MOUNI SADHU PDF
This urges the reader to attempt the Path for himself, which is by no means impossible, for that Path is utterly independent of any outer conditions, such as race, age, worldly position, family ties, and so on. The attention must be directed to the pronunciation of the words concenteation should then be said many thousands of times daily. Always he advises, supports and encourages those inspired toward true spirituality as being the highest and the ultimate aim. However, the reverse of this, i. He accepts everything as given, and disappointment is the common result. For example, it could be used in conjunction with No.