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«You have often found that in life, if you are not able to concentrate on your work, you can not expect great successes. If the acrobats and jugglers that are seen in the circuses were not able to concentrate on the smallest gesture they make, how many times would they be victims of accidents? Every job we do requires a certain concentration. If we do not know well on which object, on which problem, or how to concentrate, we can lose our equilibrium, and end up in catastrophic events»[1]

Introductory remarks

Concentration belongs to the sphere of will, and it is the basis of all meditative practices, and also the fundamental element that allows us to perform any action, even if most of our movements are performed mechanically. For example, in order to move a cup there is first a concentration of thought on the gesture to be performed and, only later, the energy is carried into the arm and the hand, so that the action can be concretely performed; this shift of energy is already, in itself, a form of concentration: when we are relaxed the energy is uniformly distributed throughout the body, whereas when we act the energy is concentrated in the part that must perform the action, as well as, while we study, energy is concentrated in the brain.

«In all circumstances of existence, concentration is a manifestation of the will. When you want to listen to music or a conference, you concentrate your attention in your ears. When you want to read, you concentrate in the eyes. If you want to run you concentrate all your strength in the legs. If you want to jump or throw an object, you focus your thoughts on another part of the body. Based on the actions you want to accomplish, you must then concentrate your strength on certain parts of your body. All nature works thanks to concentration: concentration of energy, of materials, of rays, of waves... We can therefore represent the concentration as a set of arrows directed towards the center. Concentration is an accumulation of forces or materials in a center, in a space, to form and crystallize something. This is why we need to be focused if we want to be able to realize our ideas in daily life»[2]

The concentration can therefore be mechanical or voluntary, and it is undoubted that the gestures that a person performs normally are mostly mechanical, i.e. there is no full and conscious control, they are automatisms, while the concentration referred to by Omraam Mikhaël Aïvanhov is an act of awareness, it is the capability to master gestures, actions and all inner motions, such as feelings and thoughts.

The ability to concentrate for a long time on a given subject, without distractions and without dispersion, is considered as the basis for access to more complex and profound meditative states. Learning to concentrate also means learning to master one's emotions and thoughts, being able to control oneself in every situation, and being aware of all one's inner movements. In this regard, Omraam Mikhaël Aïvanhov observes:

«Che si voglia meditare, contemplare o creare, è necessaria la concentrazione: questo processo non appartiene a una determinata facoltà, ma consiste nel fatto che si impegnano le proprie forze per un preciso scopo e si cerca di mantenerle continuamente orientate in quella direzione. La meditazione, la preghiera, la contemplazione, l'identificazione, presuppongono che si sia capaci di concentrarsi. La concentrazione è indispensabile affinché il lavoro sia efficace; un uomo che lascia che la propria mente si distragga, non realizzerà niente nella vita. Non si può diventare creatori del proprio avvenire finché si è deboli, distratti, deconcentrati»[3]

Concentration can be achieved in different ways, and among the most effective methods we find conscious body movement, conscious breathing and the concentration of thought on a subject. On this last point, Aïvanhov explains:

«First of all, take a look inside and see what state you are in. Then slowly, gently, bring the thought to the subject you want to focus on. Being very careful, increase the concentration slowly. After about ten minutes, the thought is well disposed and obeys. [...] The question of concentration relates only to a mechanical phenomenon. Now all that matters is that you can get good or bad results. Concentrating, by itself, does not mean anything. The point is to know how to concentrate in order to get good results. Why do some people concentrate without success? Because they focus their thinking only physically. Thinking is not enough; if you have a thought and insist on him, with the will, this will not work, because if there is not a real attraction, if you do not like it, thinking about this subject will be an unpleasant thing. If you do not think of that subject with love, concentration will not lead to anything. If we want to have good results with our concentrations we must have love in our thoughts»[4]

One therefore enters a state of concentration in a delicate, gentle way, without forcing the mind, listening to oneself, without judgments or evaluations, and without expecting immediate results; these exercises bear fruit if they are constant: daily practice is essential.

«Work on concentration, every day, and with this powerful weapon you will overcome all the difficulties, the inner and outer enemies. When you focus on an idea, on a virtue, on an entity or on any positive, magnificent image, this disturbs all the negativities that are in us. But if you do it in a disordered, distracted way, you will not get any results, even after many years. Many brothers and sisters tell me that they have great difficulty concentrating. Perhaps it is the most difficult thing, but it is the weapon that the inferior world fears the most; before the one who has developed the power of concentration, the negative spirits are afraid; nothing can resist the disciple who has become powerful and strong with concentration, since he can project all his force on those who torment him, obliging them to capitulate and disappear. For the disciple nothing is more important than concentration. It is the most powerful weapon, which must be used day and night, without stopping. Without concentration, one is lost».[5]


Works and/or Conferences of Omraam Mikhael Aïvanhov on the subject matter

Books or articles on the subject treated, in relation to the teaching of Omraam Mikhaël Aïvanhov

  • Centro Studi Omraam Mikhaël Aïvanhov (2016), La Meditazione nell’Insegnamento di Omraam Mikhaël Aïvanhov, in "Misli", pp. 128 e ss.

Multimedia (images, audio, video)

Extracts from Conferences of Omraam Mikhaël Aïvanhov (audio and/or video)

Published conferences of Omraam Mikhaël Aïvanhov (audio and/or video)


  1. Aïvanhov, O. M., Conferenza inedita del 1 maggio 1941.
  2. Aïvanhov, O. M., Conferenza inedita del 1 maggio 1941.
  3. Aïvanhov, O. M., La nuova religione: Solare e universale I, Prosveta, 2009, pag. 55.
  4. Aïvanhov, O. M., Conferenza inedita del 1 maggio 1941.
  5. Aïvanhov, O. M., Conferenza inedita del 3 aprile 1945.

Related items

External links

Reader's note: the writing of this entry is temporary and limited to only a starting point, since the topic is examined by Omraam Mikhael Aïvanhov in the contest of thousands of conferences he held between 1938 and 1985. The researcher will find important aspects of further interest by reading or listening directly to his lectures, published by the publisher Prosveta, the sole and exclusive owner of the rights to his work. Therefore, this artcile does not fully and comprehensively describe Aïvanhov's thought on the subject matter.

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