Concentration on the Breath Leads to Inner

Stillness
On every level of mental activity, it is concentration that is the key to success. The student taking
an exam, but plagued with a popular song running through his head; the businessman trying to
write an important contract, but worried over an argument that he had that morning with his wife;
the judge, distracted by the fact that a teenager to whose defense he is trying to listen bears a
striking resemblance to his own son: All of these persons could tell us something of the
disadvantages of poor concentration. But I don’t suppose anyone really needs to be told that lack
of concentration means inefficiency.
What is not generally known is that a concentrated mind succeeds not only because it can solve
problems with greater dispatch, but also because problems have a way of somehow vanishing
before its focused energies, without even requiring to be solved. A concentrated mind often
attracts opportunities for success that, to less focused (and therefore less successful) individuals,
appear to come by sheer luck.
A person whose mind is concentrated receives inspirations in his work and in his thinking that, to
duller minds, may often seem the proof of special divine favor. Yet such seeming “favors” are
due simply to the power of concentration. Concentration it is that awakens our powers and
channels them, dissolving obstacles in our path, literally attracting opportunities, insights, and
inspirations. In many ways, subtle as well as obvious, concentration is the single most important
key to success.
This is particularly true in yoga practice. The mind, in meditation especially, must be so perfectly
still that not a ripple of thought enters it. God, the Subtlest Reality, cannot be perceived except in
utter silence. Much of the teaching of yoga, therefore, centers on techniques designed specially
for developing concentration.
Of these techniques, my guru [Paramhansa Yogananda] considered the most effective to be one
which involves attentiveness to the natural process of breathing… The simplicity of this
technique causes many a beginner to ignore it. Yet in its very simplicity lies much of its
greatness.
What is concentration? Concentration implies, first, an ability to release one’s mental and
emotional energies from all other interests and involvements, and second, an ability to focus
them on a single object or state of awareness. Concentration may assume various manifestations,
from a dynamic outpouring of energy to perfectly quiescent perceptions. In its higher stages,
concentration becomes so deep that there is no longer any question of its remaining merely a
practice: The yogi becomes so completely identified with the object of his concentration that he
and it, as well as the act of concentration itself, become one.
In this way he can even, temporarily, become one with something external to himself, gaining
thereby a far deeper understanding of it than would be possible by aloof scientific objectivity,
that pride of Western heritage which has the disadvantage of setting man apart from nature, not
in harmony with it. But in concentration on our own higher realities, identification with them
becomes lasting. For in this case there is no other, more personal, reality to come back to. We are
those realities. We are the infinite light, and love, and joy, and wisdom of God. Even now, our
concentration should be developed with these higher directions in mind. And even now, our
concentration should be so deep that the consciousness of diligent practice is refined into an
effortless process of divine becoming.
Obviously, then, the most effective technique of concentration will be one which both
interiorizes the mind, and permits a gradual transition from technical practice to utter stillness.
The technique of watching the breath fulfills both of these requirements-better, perhaps, than any
other technique possibly could. For not only is the breath one of the most natural focal points for
the attention, but, as we shall see, the more deeply one concentrates on it, the more refined it
becomes, until breathing is automatically and effortlessly suspended in breathlessness: Meditator,
the act of concentration, and the object of concentration become one.
In the state of breathlessness, moreover, the senses themselves become automatically stilled,
permitting an undisturbed continuation of the concentrated state. Once the mind is so perfectly
focused, its concentrated power may be applied to any object one wishes. But because
attentiveness to the breath involves the will in an act, not of doing, but of inward becoming (by
concentration on the breath one acquires the consciousness of being air, or infinite space), the
natural direction of the mind in this technique is toward superconsciousness. (If the will is not
involved at all, the mind tends to slip downward into subconsciousness.)
Why is the breath a natural focal point for the attention? Because it is the most universal obstacle
to deep attention. Notice how, when you want to concentrate deeply on something, you
automatically restrain your breathing. A person holding a camera, and wishing to take a
photograph with a slow exposure, must also hold his breath so as to minimize the movement of
his arms. Instinctively we all understand, similarly, that the restless breath is an obstacle to
holding the mind steady.
A devotee once complained to his guru that he was having difficulty concentrating in meditation.
His distraction was a factory whistle that kept sounding near his home “Since the whistle
disturbs you,” said his guru, “why not concentrate on the whistle itself?” The disciple found that
by doing so his concentration became one-pointed; he became, in a sense, one with the whistle,
accepting it now, since that it no longer seemed a disturbance. Thus he was able to pass easily
from concentration on something outside himself to inward meditation on God.
A restless mind may be distracted by many things. In this condition, it may be necessary for one
to command its attention forcefully-by yoga postures, perhaps, and loud chanting. But once the
mind begins to grow still, the greatest obstacle to its becoming more so is the breath. By
concentration on the breath, mental fixity is attained. Concentration on the breath, unlike other
forms of concentration, leads naturally to meditation, which my guru defined as the direction of
one’s focused attention on God, or on one of His attributes. Concentration on the factory whistle
may bring about acceptance of the whistle, but such acceptance is not in itself an inducement to
meditation. The whistle remains a whistle. By concentration on the breath, on the other hand, the
breath actually diminishes; its gradual refinement leads naturally to an interiorized, meditative
state.
Only in breathlessness can God be fully realized. Elsewhere in these lessons I have pointed out
that the breath responds instantly to different mental and emotional states. Even the way in which
it flows in the nostrils indicates one’s state of consciousness. The reverse also is true: As the
breath flows, so flows the mind. Heavy breathing can make the mind restless. Calm breathing
calms the mind. By concentration on the breath, too, the mind becomes calmer. This greater
calmness is reflected in increasingly gentle breathing, which in turn induces still deeper
concentration and calmness, a process that continues until mind and breathing both achieve
perfect stillness.
It is possible to remain breathless for long periods of time without in any way damaging the body
or the brain. (Indeed, the rejuvenating effects on the entire being of superconscious
breathlessness are truly wonderful.) [When] the yogi attains breathlessness in samadhi, the body
is kept alive by the direct flow of energy from the medulla oblongata. It is possible in this state to
remain breathless for days, months, even for years. The body appears lifeless, outwardly, but
inwardly one is filled with the consciousness of infinite life.
Periods of breathlessness may come to you, while practicing… Don’t be alarmed; they can’t
possibly hurt you, as long as you let the breath flow naturally, and don’t try to hold it in or out of
the lungs by force. When your body needs to breathe again, it will do so. By increasingly deeper
calmness, however, you will find that you need less and less fresh air to sustain your body.

The Energization Exercises of Paramhansa

Yogananda
The whole purpose of true exercise is to awaken the inner source of energy which we have ignored
throughout our lives.

—Paramhansa Yogananda

Overview
The Excercises are based on the principle of drawing the Cosmic Energy into the body through the
medulla oblongata by the power of will. Located at the back of the head, the medulla is the point where
the scull joins the spinal column. It is referred to in the scriptures as “the mouth of God,” and is
considered by yogis to be the portal through which the energy enters the body.

The full set of Energization Exercises is comprised of 39 individual exercises. Once you become familiar
with the routine it takes about 10 – 12 minutes to practice.

It is best to learn the Energization Excercises from an Ananda Meditation Teacher, or through our video,
book and audio resources (see links at the end of this page).

For now, however, we can learn three of the exercises from the set. Practicing them will give you
increased energy, an awareness of its flow in the body, and a sense of well-being.

Doing these exercises before you meditate will also help to release any stored bodily tension and enable
you to sit still longer and more comfortably.

Double breathing
Throughout the exercises you will practice “double breathing” — a special breathing technique taught
by Yoganananda, wich helps to oxygenate and detoxify the blood.

To practice double breath, begin by inhaling strongly through the nose with a short, sharp inhalation
followed directly by a long, strong inhalation — completely filling the lungs. Then, without pause, exhale
twice through the nose and mouth with a short, then a long exhalation — making the sound: “Huh,
Huhhhhhh.” Feel cosmic energy flowing into the medulla oblongata with the breath.
Three Exercises
Begin with this prayer by Yogananda:

“O Infinite Spirit, recharge this body with thy cosmic energy, this mind with thy concentration and this
soul with thy ever-new joy. O eternal youth of body and mind, abide in me forever and ever.”

1. Double Breathing (With Palms Touching)

With your arms straight out to your sides at shoulder level, exhale with the double breath, bend your
knees slightly and bring your arms to the front until your palms touch. With a double inhalation, bring
your arms back out, straighten your legs — and tense the entire body upwards in a wave. Relax the body
down in a wave in reverse order with a double exhalation. Repeat 3 – 5 times.

2. Body Recharging (First Phase)

Stand upright. Inhale slowly, and gradually tense the whole body (with low, medium, and then high
tension) to the point where it vibrates. Gaze upward at the point between the eyebrows, and with
concentration feel the energy flowing into the body through the medulla oblongata. Hold the tension for
a few moments, and consciously fill the whole body with energy. Then exhale and slowly relax (medium,
low, completely), feeling the energy as it withdraws from the body parts. Always tense with will, then
relax and feel. Repeat 1-3 times.

3. Double Breathing (without tension)

Relax completely. With elbows bent, draw your hands towards your upper chest and shoulder area.
Exhale with a slow, relaxed double breath, and let your arms extend slowly in front of you with the
breath. Enjoy the pauses between the breaths, and with a slow double inhalation draw your hands back
in. Close your eyes and bring your attention to a focus at the point between the eyebrows. Feel relaxed,
peaceful, and energized. Mentally affirm: “I am free, I am free!” Repeat 6 – 10 times.
The Hong-Sau Technique of Concentration
As Taught by Paramhansa Yogananda

The following is a very simple meditation technique you can learn in five minutes.
Make yourself comfortable, sitting upright, with a straight spine. With your eyes closed, look at
the point midway between the eyebrows on your forehead.
Inhale slowly, counting to eight. Hold the breath for the same eight counts while concentrating
your attention at the point between the eyebrows. Now exhale slowly to the same count of eight.
Repeat three to six times.
After inhaling and exhaling completely, as the next breath comes in, mentally say Hong (rhymes
with song). Then, as you exhale, mentally say Sau (rhymes with saw). Hong-Sau means “I am
He” or “I am Spirit.” Make no attempt to control your breathing, just let its flow be completely
natural. Try to feel that your breath itself is silently making the sounds of Hong and Sau. Initially
try to feel the breath at the point where it enters the nostrils.
Be as attentive as possible. If you have difficulty feeling the breath, you can concentrate, for a
while, on the breathing process itself, feeling your diaphragm and chest expanding and
contracting.
Gradually as you become more calm, try to feel the breath higher and higher in the nose. Be sure
that your gaze is kept steady at the point between the eyebrows throughout your practice. Don’t
allow your eyes to follow the movement of the breath. If you find that your mind has wandered,
simply bring it back to an awareness of the breath and the mantra.

Aum Technique
What Is AUM? The Philosophy of AUM
AUM is an aspect of God — it is the divine creative vibration of the whole universe. Everything in
creation is vibrating with God’s power. AUM is the sound made by the vibration of God’s presence
within us and all around us. Where there is vibration, there is sound, and if there is sound, we can train
ourselves to perceive it, to “hear” it, and to attune ourselves to it, thus actually heightening our own
vibrations — changing ourselves from material, ego-centered beings, into superconscious, free souls.
The AUM technique offers a scientific way to listen and commune with the sound of AUM.
Traditionally in India, AUM is the third aspect of the three-fold nature of God or Satchidananda (Sat,
ever-existing; Chid, ever-conscious; Ananda, ever-new joy). This three-fold nature is called as Sat, Tat,
and AUM. Sat represents the God beyond creation, uninvolved and unknowable through ordinary
human consciousness. Sat is universal, timeless, formless, omnipresent, omniscient, and omnipresent.

When God (Sat) manifested the universe, the only “building blocks” available were movement, since
before that, there was only oneness or perfect stillness. Thus that one, unmoving Presence “moved” or
vibrated and thus creating Maya, or opposites, such as left and right; up and down; in and out, darkness
and light, and so on. This movement or vibration among opposites is called AUM or sometimes called
the Divine Mother. Through the Divine Mother (AUM) was born the second aspect called Tat, the Son of
God or Christ Consciousness, which represents the presence of God within all creation.

• Sat: God beyond creation

• Tat: God within creation
• AUM: The cosmic vibration, making it all possible
To go from the knowable to the unknowable, to merge into oneness with God — this is our divine
destiny. An efficient way to approach God-realization is through the agency of sound (listening for the
AUM vibration).

Interestingly enough, sound is one of the eight aspects of God mentioned in the path of yoga (love, joy,
peace, wisdom, calmness, power, light, and sound) and actually is said to be the best and most effective
way of all the eight to reach God. Thus we re-trace our steps back to oneness with God, first through
perceiving God’s vibration within ourselves and all nature (AUM), to God’s actual presence in ourselves
and everything (Tat), to the final liberation and oneness to God, both within and beyond creation (Sat).

Why We Meditate on AUM

The meditation technique called the AUM technique is a tremendously powerful tool of God realization.
Through absorption in AUM, we soon come to realize that the AUM is the bridge between human
consciousness and Cosmic Consciousness.

There are many names in many spiritual traditions for the AUM, such as the Comforter, the Faithful
Witness, the Amen or Amin, the sound of many waters, and the music of the spheres. It has also been
called: “The loveliest sound in the universe.” Everything in the universe vibrates with AUM! The sound of
AUM may also form itself into words to guide us intuitively, increase our creativity, and to help us
continue to deepen our attunement with God. It is truly a powerful meditation technique and will bring
great blessings to those who practice it regularly and faithfully.

To put the AUM technique into the context of Paramhansa Yogananda’s path of Kriya Yoga, the AUM
Technique as taught by Paramhansa Yogananda is the third technique in the path of Kriya Yoga. The first
and second are the Energization Exercises and the Hong-Sau Technique. Once you have learned and
practiced these first two techniques for about six months, it will be time for you to learn and add in this
sacred technique to the first two techniques.
The Energization Exercises teach us to be aware of prana or conscious cosmic energy, to bring more of it
into our bodies and to consciously direct as a powerful flow of life-force it to wherever it is needed.
Meditation is not passive — it takes a great deal of energy!

But great amounts of energy are not helpful if they are too scattered or unfocused. Therefore we have
the Hong-Sau Technique of Concentration, which takes the gathered up energy and helps to further
direct and focus it on calming the breath and the mind. Thus learning to deeply concentrate and calm
the restless mind, we need something upon which to concentrate it, for we become that upon which we
concentrate.

And so we come to the AUM technique, which gives us a specific attribute of our own divine nature on
which to concentrate, which eventually allows us to merge into this aspect of God called the sound of
AUM.

How and Where Can One Learn It

The AUM technique is not a difficult meditation technique to learn and practice daily. Great calmness
and joy will come through the AUM technique, along with an increasing sense of oneness with God.

At Ananda we ask that you learn the AUM technique in conjunction with taking Discipleship Initiation.
The reason for this, as Swami Kriyananda has explained, is that for many spiritual teachers in India, the
AUM technique is taught as the highest and most powerful techniques of meditation (inner
communion).

In Yogananda’s path, Kriya Yoga Initiation and the Kriya technique is the most important technique and
is also given only through initiation rather than just taught in a class or a book — to give it the
sacredness and emphasis it deserves. But the AUM too is very holy and very, very important to the Kriya
Yoga practice.

When it is time for you to learn and add the AUM technique to your Energization and Hong-Sau
practices, you will then begin to practice all three of these techniques and continue them all for at least
six months more to be eligible for Kriya Yoga Initiation.

Practicing all these techniques will also deepen your devotion to God and Gurus and prepare your
nervous system for the powerful practices of Kriya Yoga. They will give you plenty to do during your
meditation sessions, keeping you still and focused, getting you used to longer and longer times of
silence and stillness which are so necessary to deep, effective meditation.

To learn the AUM Technique and all the techniques of Paramhansa Yogananda’s path of Kriya Yoga
mentioned above, please contact the Ananda Kriya Ministry or visit our Kriya Yoga section. We will help
you to learn and establish a strong, daily practice of the AUM technique.

May you be blessed to achieve oneness with God quickly and in this lifetime!

A Simple Meditation Technique

Below you’ll find a very simple meditation technique you can learn in five minutes.

Meditation is one of the most natural and yet most profoundly rewarding of all human activities. It
connects you with your own inner powers of vitality, clarity, and love. When done deeply, it also
connects you with God and His infinite joy.

Make yourself comfortable, sitting upright, with a straight spine. With your eyes closed, look at the point
midway between the eyebrows on your forehead.

Inhale slowly, counting to eight. Hold the breath for the same eight counts while concentrating your
attention at the point between the eyebrows. Now exhale slowly to the same count of eight. Repeat
three to six times.

After inhaling and exhaling completely, as the next breath comes in, mentally say Hong (rhymes with
song). Then, as you exhale, mentally say Sau (rhymes with saw). Hong-Sau means “I am He” or “I am
Spirit”. Make no attempt to control your breathing, just let its flow be completely natural. Try to feel
that your breath itself is silently making the sounds of Hong and Sau. Initially try to feel the breath at the
point where it enters the nostrils.

Be as attentive as possible. If you have difficulty feeling the breath, you can concentrate, for a while, on
the breathing process itself, feeling your diaphragm and chest expanding and contracting.

Gradually as you become more calm, try to feel the breath higher and higher in the nose. Be sure that
your gaze is kept steady at the point between the eyebrows throughout your practice. Don’t allow your
eyes to follow the movement of the breath. If you find that your mind has wandered, simply bring it
back to an awareness of the breath and the mantra.

As you become calmer, be more aware of the breath itself, higher and higher in the nose. Be sure to
keep your gaze steady at the point between the eyebrows throughout your practice. Don’t allow your
eyes to follow the movement of the breath. If you find that your mind has wandered, simply bring it
back to an awareness of the breath and the mantra.
By concentration on the breath, the breath actually diminishes; its gradual refinement leads naturally to
an interiorized meditative state.

Practice this technique as long as you feel to. As a boy, Paramhansa Yogananda used to practice it for
hours at a time, withdrawing ever more deeply into the spine until he found himself without breath
altogether. He had ascended into soul-consciousness…and a higher reality took over…

Some Tips to Help Your Meditation

Controlling Your Breath
At no time during the practice of this technique should you make any effort to control the breath. Let it
flow naturally. Gradually, you may notice that the pauses between the inhalation and exhalation are
becoming longer. Enjoy these pauses, for they are a glimpse of the deep peace state of advanced
meditation. As you grow very calm you may notice that the breath is becoming so shallow (or the pauses
so prolonged) that it hardly seems necessary to breathe at all.

How Long to Practice

The amount of time you practice is entirely up to you but end your practice of the technique by taking a
deep breath, and exhaling three times. Then, keeping your mind focused and your energy completely
internalized and try to feel peace, love and joy within your self. Sit for at least five minutes enjoying the
deeply relaxed state you are in.

Where to Meditate
If possible, set aside an area that is used only to meditate. This will create a meditative mood. A small
room or closet is ideal as long as it can be well ventilated. Your area can be kept very simple-all you
really need is a chair or small cushion to sit on.

Posture for Meditation

There are many ways of sitting that are equally good. You can sit either in a straight-backed chair or on
the floor in any of several poses. Two things, however, are essential: Your spine must be straight, and
you must be able to relax completely.

Eye Position
Focus your attention at the point between the eyebrows. This area, called “the spiritual eye,” is a center
of great spiritual energy. Your eyes should be closed and held steady, and looking slightly upwards, as if
looking at a point about an arm’s length away and level with the top of your head.

This is an abbreviated explanation of the Hong-Sau technique of concentration taken from Lessons in
Meditation from the Ananda Course in Self-Realization. It is technique using the mantra Hong-Sau and
has been practiced by students of yoga for millennia. Such techniques have a scientifically proven effect
on the brain and body, and are also spiritually very helpful.
An Overview of Hong-Sau and its Advanced
Phases
Preparation
1. So as to decarbonize the blood stream, and thereby to calm the body, inhale, tensing the whole
body; throw the breath out and relax. Repeat two or three times.
2. Inhale and exhale slowly and deeply several times, making the period of inhalation, holding, and
exhalation the same. (Suggested counts: 20-20-20, or 12-12-12.) Don’t strain. Repeat six or
twelve times.
3. Mentally check the body to make sure it is relaxed. Periodically, check the body again during
your practice of the technique.
4. Begin your actual practice of the technique by first exhaling, slowly and deliberately.

The Basic Technique

1. When the breath flows in of its own accord, follow it mentally with the sound, Hong. Imagine
that the breath itself is making this sound.
2. When the breath flows out of its own accord, follow it mentally with, and imagine that it is itself
making, the sound, Sau (to rhyme with “saw”).
3. If at any time the breathing stops naturally, accept the pause calmly, identifying yourself with it
until the breath flows again of its own accord.
4. To keep your mind on the breath (or, when you are more interiorized, to differentiate between
inhalation and exhalation), it may help you to bring the forefinger towards the palm as the
breath flows in, and away from the palm as the breath flows out.

First Phase
1. If your breath is still restless, you may be more easily aware of the physical movement of your
lungs and diaphragm than of the flow of breath in the nostrils. In this case, let the mind follow
its natural inclination: Concentrate on the purely physical aspects of breathing — the movement
of the rib cage, the diaphragm, or the navel.
2. Gradually, as you grow calmer, transfer your attention from the breathing process to the breath
itself.

Second Phase
1. As your attention begins to focus on the breath itself, watch the breath at the point where it
enters the nostrils.
2. Gradually, with the progressive calmness of the breath, center your awareness of it higher and
higher in the nose. To raise this center of awareness, you may find it helpful if you make a
special effort inwardly to relax your nose.
3. As it becomes natural to do so, center your awareness of the breath at the point where it enters
the nasal cavity. Feel it in the upper part of this passage, and visualize its movement gently
fanning and awakening the Christ center in the frontal lobe of the brain.
Third Phase
1. Become more and more identified with the breath, less and less with your body’s need for it to
flow in and out. Remember, especially as you grow very calm, that this need may be as much
imaginary (the result of deeply ingrained subconscious habit) as actual. Therefore:
2. Particularly concentrate on, and enjoy, the pauses between the breaths. Dwell on the sense of
freedom from the tyranny of constant breathing. Beyond enjoying this sense of calmness and
freedom, however, do not try to prolong the breathless state by an act of will.
3. Direct the will, rather, toward the thought of becoming the air that is flowing in the nose, or of
becoming boundless space at the Christ center.
4. As the pauses become prolonged, you may want to engage your attention in chanting Aum
mentally at the Christ center.

Key Points
1. Throughout the practice of this technique, look upward so as gradually to raise your
consciousness. Do not, however, concentrate at the Christ center until it becomes natural for
you to feel the flow of the breath at that point.
2. Sit very still throughout your practice of the technique. Any physical movement (and also any
unrelated movement of thought or emotion) will further excite the breath.
3. Every now and then, mentally check the body (especially the nose) to be sure it is relaxed.
4. While chanting Hong-Sau, be sure that you are chanting only mentally. Often, the mere thought
of a word will produce an involuntary movement of the tongue or lips, or a slight tension in the
jaw or throat. Be sure these parts of your body, too, are completely relaxed.

Questions and Answers

Q. How long should the Hong-Sau technique be practiced?

A. As long as you enjoy practicing it. This is one technique (unlike many other yoga practices) that
cannot be overdone in the sense of putting a strain on the nervous system. Yoganandaji used, as a boy,
to practice it as much as 7-1/2 hours at a time. He once told a disciple that if one wants to become a
master in this life, he should practice Hong-Sau two hours daily. No technique, however, should be
practiced to the point of boredom or fatigue. Beginners, especially, may do better to practice only half
an hour at a time, perhaps even less. For others, let enjoyment be your key, lest you slip gradually into
the pernicious habit of meditating mechanically, without that keen sense of blissful anticipation which is
so necessary to any real meditative progress. When your enjoyment of the technique begins to lessen,
cease your practice at least for that session. When your enjoyment of meditation itself lessens, stop
meditating, or take a break (you might rest in Savasana (The Corpse Pose) before making another effort.

Q. When the Master said to practice Hong-Sau two hours a day, did he mean at one sitting?

A. Yes, if possible. But if not, I am sure he would have agreed to your dividing this time into two or more
shorter periods. Remember, no fixed time can guarantee success in yoga practice. Suggested times
should be taken only as general guidelines.

Q. May one practice this technique in idle moments as well, apart from one’s prescribed periods for
meditation?
A. Indeed, yes! Anywhere, practically: sitting at your desk in the office, or in public places, or at a party
when you are not involved in the conversation. Before others, however, don’t be obvious about what
you are doing. Sit back, and close your eyes as if you were resting them, or look straight ahead, as if
reflectively.

Q. What proportion of one’s meditation should be devoted to the practice of this technique?

A. It is difficult to advise in this matter, except to say that this is one of the most important techniques of
yoga. The longer and more deeply you practice any technique, the sooner you will become proficient in
it. It is for you to decide how long, in proportion to other techniques, you want to watch the breath.
Regardless what techniques are practiced, however, at least the last quarter of one’s meditation time
should be devoted to simple meditation, without any practice of techniques. As my guru put it, intuition
(which he defined as the soul’s power to know God) is developed by prolonging and deepening the
peaceful after-effects of one’s practice of the meditation techniques.

Q. Should one concentrate on the breath and also at the point between the eyebrows?

A. Not until the attention focuses itself naturally on the flow of breath at the beginning of the nose —
that is, the point at which the breath enters the nasal cavity in the head. To do so otherwise would
constitute a division of concentration which would be self-defeating.

Q. What if, during one’s practice of this, or of any other, technique, one is suddenly lifted into a divine
state of consciousness? Assuming that it was the technique that induced this state, should one continue
his practice, or abandon it to deepen one’s enjoyment of this state of consciousness?

A. That depends on whether the technique actually induced the state you refer to, or only prepared you
to receive it. Certain divine states, if actually caused by the practice of a technique, may be deepened by
continuation of that practice. Otherwise, and generally speaking, the technique should be abandoned in
order that you might deepen your enjoyment of, and identification with, the divine experience.

Q. Sometimes I find that my breath, instead of pausing longer and longer at the rest points between
inhalation and exhalation, continues its normal rhythm, but becomes shallower and shallower to the
point where it virtually disappears. Is this all right?

A. Yes, it is quite all right. In any case you should let the breath follow its own course, instead of deciding
for it what rhythm it ought to follow. But such extremely light breathing indicates a satisfactory state of
concentration.

Tips for Staying Focused During Hong-Sau

Keeping alert and totally present during your Hong-Sau practice can be challenging. At times your mind
may seem out of control, racing off in many directions at once. The two breathing techniques that
precede your practice of Hong-Sau, Tensing and Relaxing and Regular Breathing, are great for calming
your body and mind, and getting you started in a dynamic way. If you find that you are restless before,
or even, during Hong-Sau, you may find it advantageous to practice these preparatory techniques for a
longer period of time.

Practicing the Energization Exercises before you sit to meditate will also significantly increase the quality
of your meditations. Whether you’re feeling sleepy or too restless, the strong, inward flow of energy
created by these exercises will help you to overcome these obstacles.

To stay more focused during your practice of Hong-Sau, try bringing the forefinger of your right hand
slightly toward the palm as you inhale and relax it back as you exhale. Doing this will help you stay
focused on the breath and the Hong-Sau mantra. Chanting the Hong-Sau mantra not only gives the mind
a point of focus, it helps to calm and internalize the prana, or life-force. As your energy becomes more
interiorized, your breath will become very quiet, and using the forefinger can help you distinguish
between the incoming and outgoing breaths.

It may help you to imagine that your inhalation is drawing your right forefinger upwards, and during
your exhalation, the breath is gently blowing your finger back. (You can make the finger movements
very small. And remember, you are just observing the breath, and not controlling it in any way.)

To incorporate using the forefinger in your meditation practice, try first keeping track of the breath with
the forefinger without repeating Hong-Sau. Once you get a feeling for how the breath and forefinger
work together, add in the Hong-Sau mantra.

It’s not required that you use your forefinger when practicing the Hong-Sau technique. For example,
some people feel that lifting the forefinger becomes a distraction when they go deep in meditation. But
Paramhansa Yogananda did recommend using the forefinger, and people find it helps them feel more
concentrated and grounded during their Hong-Sau practice.

HONG-SAU TECHNIQUE
Excerpts from a talk at 2004 Convocation by Brother Ishtananda

Hong-Sau — 'I am He'

Hong-Sau is one of those great techniques of yoga for pinpointing the mind. Sri Daya Mata has praised
Hong-Sau so much over the years and she says that whenever she has a few moments she practices.

Hong-Sau means "I am He"— "I am Spirit".

“Hong” and “Sau” are sacred Sanskrit words that have a vibratory connection with the incoming and
outgoing breath and they have a calming effect on the breath. Breath and mind are very much
interrelated. Calm breath automatically brings about a calm mind. Restless breath creates a restless
mind. Just observing the breath will quiet it down. Hong-Sau is a mantra. It is very simple – basics are
simple!

What to do when thoughts come?

St. Teresa of Avila gave good advice:

“When unwanted thoughts come, pay no more attention to them than to the words of an idiot.”

If the mind wanders, don’t berate yourself – use it as a reminder to bring it back to the practice of the
technique. If during the first few moments of meditation you can get a hold of the mind there will be far
less problems. When practiced correctly the breath may slow down - it may even stop – and this is a
very desirable state. That is a deep state of stillness. Just enjoy that deep feeling of peace when the
breath is not flowing.

Don’t be concerned – the body will breath when it needs to, so don’t fret. And don’t get excited either,
thinking, “I did it!!” Just relax and enjoy it. But don’t try to create it. Don’t try to control the breath –
that is not practising Hong-Sau. We are trying to be the soul – the silent, conscious witness. Daya Mata
says of Hong-Sau: “I didn’t waste my time; I practiced it in spare moments of the day.”

Remember, the techniques are just a means to an end. Don’t waste time. Whenever you have a few
moments practise Hong-Sau and then feel the peace – talk to the Guru.

Focus and Enthusiasm: Keys to Deep Meditation

Excerpts from a talk at 1994 Convocation by Brother Achalananda

Paramahansa Yogananda said: "All men and women should remember that their worldly life can be
freed from endless physical and mental ills if they add deep meditation to their daily routine of living."
Notice that he did not just say meditation, but deep meditation. To go deep in meditation requires
focus; it requires concentration. That's why the first technique Guruji gives us is the marvelous Hong-Sau
technique of concentration. Its practice intensifies our concentration and therefore our ability to
practice all the meditation techniques effectively. In the resulting stillness and calmness we go deeper
and deeper within. As all of us know who have made that effort, when we have a deep meditation life
seems wonderful. But if we have a lackadaisical meditation, we get up afterward and wonder: "Well,
what was I doing? That didn't seem to help at all."

In the beginning of our spiritual search, we're usually full of enthusiasm. We really make effort in our
meditations, and often get very good results because of that. But as the years go by, there is a tendency
to slacken a little bit and just go through the motions. You sit down to meditate and the mind says, "Oh,
it's been a tough day!" And ten minutes later you're still thinking about what a tough day it's been; you
haven't even started to meditate. In struggling against this myself, I've found that it can be overcome if I
make an effort to get myself charged up for meditation, give myself a good pep talk: "OK, mind, we're
going to meditate. I don't want any backtalk from you. Focus on the Hong-Sau technique, and don't even
think about wandering off!" Summon up intensity; and you will find that the mind obeys, and you go
deep quickly.

Keep on keeping on. That's the whole secret of spiritual success: Never give up! You are a divine soul;
and the pressures and stresses you feel can never dim that radiant spark of divinity within you. They are
simply challenges to be faced and overcome, joyously! You already have within you everything you need
to do so; all you have to do is uncover it. So keep on uncovering; keep on simplifying; keep on going
deeper, becoming more and more joyous—with God. (SRF Magazine 1996, Summer)