There are many forms of meditation technique out of which some techniques involves focus on Agya chakra.

What is the correct way to focus on Agya chakra?

Let's think about a few ways that may or may not be called the right way to focus on Agya chakra.

  • Way 1: Imagine about Agya chakra at its location
  • Way 2: Think about Agya chakra at its location
  • Way 3: Try to see Agya chakra at its location though closed eyes
  • Way 4: Try to see Agya chakra at front of our face though closed eyes

I don't know if any of these ways can be considered to be the right way to focus on Agya chakra.

Analaysis of other objects to focus on
Let's think about focusing on candle light.
Candle light is outside our body and we can see it through our opened eyes without seeing anything else and without thinking about anything else. We can call this as purely focus on candle light.
Let's think about focusing on the rising sun.
That's also outside our body and we can see it through opened eyes so we can focus on it.
Let's think about focusing on breath.
When we exhale or inhale we feel the sensation of air in the nose, throat and inner body till stomach. So we can pay attention to air sensation that we can call as focusing on breath.
Candle light, Raising sun and Breath are external to our body. So focusing on these objects is clear and well defined.
Analysis of Agya chakra to focus on
Agya chakra is something which is not external so how can we define focusing on Agya chakra?
Now think about focusing on Agya chakra which can not be seen by our opened or closed eyes.
So what could be the meaning of focusing on Agya chakra?
What about Way 1 and Way 2? Can these be the right way?
Does focusing on Agya chakra mean thinking or imagning on/about Agya chakra?
If yes then Way 1 and Way 2 can be the right candidate to consider as the right way of focusing on Agya chakra.
What about Way 3? Can this be the right way?
If we try to see Agya chakra with eyes closed then eyes automatically get positioned upward and toward each other which creates strain at the forehead. So this may not be the right way to focus on Agya chakra.
What about Way 4? Can this be the right way?
If we try to see forward through closed eyes and imagine Agya chakra then we see light which is coming through the pupil and eyes try to get open to see forward. In this way we are imagining so that also may not be the right way to focus on Agya chakra.

What is the right way to focus on Agya chakra?

  • 1
    Although it may be good to follow a method to focus, I don't think there's a need to focus on it in any particular way. If the sadhana progresses over time, we can observe it without needing any specific focus.
    – hanugm
    Jul 30, 2023 at 9:07
  • Acc to my Gurudeva, as a part of Kundalini Sadhana/Mantra sadhana you have to recall (not read the mantra in mind) the mantra/seed syllable of agya chakra in case of meditation on the point between your eyebrows(exact location of agya chakra differs for everyone, generally it is 3 handspans from the manipura chakra present at the belly button).Or you can try to hold the image of a white circle between your brows and try to refocus your attention on it if it starts fading away/your minds starts losing the lucidity or sharpness of one pointed concentration. Aug 31, 2023 at 15:11
  • What is your goal of meditation? What you should be doing totally depends on what you are trying to achieve.
    – User 29449
    Dec 30, 2023 at 10:59
  • @AbhasKumarSinha: to keep answer simple I will say goal of my meditation practice is self realisation.
    – Alok
    Dec 30, 2023 at 16:12
  • 1
    @Alok There are thousands of methods to activate Ajna Chakra. The fastest ones are - Vijnana Bhairava Tantra ones, but if you are concerned about self realisation then you should look the way Krishna teaches Arjuna that in first couple of verses of Uttara Gita and properties of Avadhuta in chapter 3 of the same text. Just meditating on om would also suffice but it at times causes problems with Kundalini, so keep a master nearby as a help when things go worse.
    – User 29449
    Dec 31, 2023 at 6:13

1 Answer 1


It is not absolutely necessary to imagine the Ajna Chakra although you could imagine a 2-petal lotus in the middle of the forehead. Focusing on the Ajna Chakra means focusing on the center of the forehead. It would be enough if you think of a space in the middle of the forehead and try to fix your mind in that space or you could fix your thought on a 2-petal lotus in the middle of your forehead. Swami Vivekananda has given 2 examples of meditation technique in the last paragraph.

We have spoken about Yama and Niyama. The next is Asana (posture). The only thing to understand about it is leaving the body free, holding the chest, shoulders, and head straight. Then comes Pranayama. Prana means the vital forces in one's own body, Âyâma means controlling them. There are three sorts of Pranayama, the very simple, the middle, and the very high. Pranayama is divided into three parts: filling, restraining, and emptying. When you begin with twelve seconds it is the lowest Pranayama; when you begin with twenty-four seconds it is the middle Pranayama; that Pranayama is the best which begins with thirty-six seconds. In the lowest kind of Pranayama there is perspiration, in the medium kind, quivering of the body, and in the highest Pranayama levitation of the body and influx of great bliss. There is a Mantra called the Gâyatri. It is a very holy verse of the Vedas. "We meditate on the glory of that Being who has produced this universe; may He enlighten our minds." Om is joined to it at the beginning and the end. In one Pranayama repeat three Gayatris. In all books they speak of Pranayama being divided into Rechaka (rejecting or exhaling), Puraka (inhaling), and Kurnbhaka (restraining, stationary). The Indriyas, the organs of the senses, are acting outwards and coming in contact with external objects. Bringing them under the control of the will is what is called Pratyahara or gathering towards oneself. Fixing the mind on the lotus of the heart, or on the centre of the head, is what is called Dharana. Limited to one spot, making that spot the base, a particular kind of mental waves rises; these are not swallowed up by other kinds of waves, but by degrees become prominent, while all the others recede and finally disappear. Next the multiplicity of these waves gives place to unity and one wave only is left in the mind. This is Dhyana, meditation. When no basis is necessary, when the whole of the mind has become one wave, one-formedness, it is called Samadhi. Bereft of all help from places and centres, only the meaning of the thought is present. If the mind can be fixed on the centre for twelve seconds it will be a Dharana, twelve such Dharanas will be a Dhyana, and twelve such Dhyanas will be a Samadhi.

Where there is fire, or in water or on ground which is strewn with dry leaves, where there are many ant-hills, where there are wild animals, or danger, where four streets meet, where there is too much noise, where there are many wicked persons, Yoga must not be practiced. This applies more particularly to India. Do not practice when the body feels very lazy or ill, or when the mind is very miserable and sorrowful. Go to a place which is well hidden, and where people do not come to disturb you. Do not choose dirty places. Rather choose beautiful scenery, or a room in your own house which is beautiful. When you practice, first salute all the ancient Yogis, and your own Guru, and God, and then begin.

Dhyana is spoken of, and a few examples are given of what to meditate upon. Sit straight, and look at the tip of your nose. Later on we shall come to know how that concentrates the mind, how by controlling the two optic nerves one advances a long way towards the control of the arc of reaction, and so to the control of the will. Here are a few specimens of meditation. Imagine a lotus upon the top of the head, several inches up, with virtue as its centre, and knowledge as its stalk. The eight petals of the lotus are the eight powers of the Yogi. Inside, the stamens and pistils are renunciation. If the Yogi refuses the external powers he will come to salvation. So the eight petals of the lotus are the eight powers, but the internal stamens and pistils are extreme renunciation, the renunciation of all these powers. Inside of that lotus think of the Golden One, the Almighty, the Intangible, He whose name is Om, the Inexpressible, surrounded with effulgent light. Meditate on that. Another meditation is given. Think of a space in your heart, and in the midst of that space think that a flame is burning. Think of that flame as your own soul and inside the flame is another effulgent light, and that is the Soul of your soul, God. Meditate upon that in the heart. Chastity, non-injury, forgiving even the greatest enemy, truth, faith in the Lord, these are all different Vrittis. Be not afraid if you are not perfect in all of these; work, they will come. He who has given up all attachment, all fear, and all anger, he whose whole soul has gone unto the Lord, he who has taken refuge in the Lord, whose heart has become purified, with whatsoever desire he comes to the Lord, He will grant that to him. Therefore worship Him through knowledge, love, or renunciation.

The Complete Works of Swami Vivekananda, Volume 1, Raja Yoga, Chapter 8, Raja-Yoga in Brief

In the first example Swami Vivekananda talks about focusing on a 8-petal lotus a few inches above the head. Usually the 1000 petal Sahasrara Chakra is present there. Yet Vivekananda is talking of a 8-petal lotus. In the other example where the focus is in the heart center there is no mention of any lotus. What this tells you is that there is no hard and fast rule on how you meditate.

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