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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 dont 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 ones 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 ones 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 ones 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 Dont be alarmed; they cant possibly hurt you, as long as you let the breath flow naturally, and dont 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.
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 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. Dont 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 Gods power. AUM is the sound made by the vibration of Gods 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 Gods vibration within ourselves and all nature (AUM), to Gods actual presence in ourselves and everything (Tat), to the final liberation and oneness to God, both within and beyond creation (Sat).
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.
Below youll 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. Dont 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. Dont 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-consciousnessand a higher reality took over
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 bodys 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.
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, dont 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 ones 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 ones meditation time should be devoted to simple meditation, without any practice of techniques. As my guru put it, intuition (which he defined as the souls power to know God) is developed by prolonging and deepening the peaceful after-effects of ones 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 ones 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 ones 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.
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 youre 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. Its 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
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, dont 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. Dont be concerned the body will breath when it needs to, so dont fret. And dont get excited either, thinking, I did it!! Just relax and enjoy it. But dont try to create it. Dont 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 didnt waste my time; I practiced it in spare moments of the day. Remember, the techniques are just a means to an end. Dont waste time. Whenever you have a few moments practise Hong-Sau and then feel the peace talk to the Guru.
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 joyouswith God. (SRF Magazine 1996, Summer)