{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_13402/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_13402","id":"gutenberg_13402","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/13402","summary":null,"tags":["Category: Health & Medicine","Category: How To ...","Category: Religion/Spirituality","Hinduism","Respiration -- Religious aspects -- Hinduism","Yoga"],"text":"THE HINDU-YOGI Science _of_ Breath\n\n\n\n\nA Complete Manual of THE ORIENTAL BREATHING PHILOSOPHY of Physical,\nMental, Psychic and Spiritual Development.\n\n\nBy YOGI RAMACHARAKA\n\n\n\n\n\nINDEX.\n\nCHAPTER                                            Page\n\n   I. Salaam                                          1\n\n  II. \"Breath Is Life\"                                3\n\n III. The Exoteric Theory of Breath                  11\n\n  IV. The Esoteric Theory of Breath                  16\n\n   V. The Nervous System                             20\n\n  VI. Nostril Breathing vs. Mouth Breathing          23\n\n VII. The Four Methods of Respiration                27\n\nVIII. How to Acquire the Yogi Complete Breath        33\n\n  IX. Physiological Effect of the Complete Breath    36\n\n   X. A Few Bits of Yogi Lore                        40\n\n  XI. The Seven Yogi Developing Exercises            43\n\n XII. Seven Minor Yogi Exercises                     48\n\nXIII. Vibration and Yogi Rhythmic Breathing          51\n\n XIV. Phenomena of Yogi Psychic Breathing            55\n\n  XV. More Phenomena of Yogi Psychic Breathing       61\n\n XVI. Yogi Spiritual Breathing                       69\n\n\n\n\nCHAPTER I.\n\n\nSALAAM.\n\nThe Western student is apt to be somewhat confused in his ideas\nregarding the Yogis and their philosophy and practice. Travelers to\nIndia have written great tales about the hordes of fakirs, mendicants\nand mountebanks who infest the great roads of India and the streets of\nits cities, and who impudently claim the title \"Yogi.\" The Western\nstudent is scarcely to be blamed for thinking of the typical Yogi as\nan emaciated, fanatical, dirty, ignorant Hindu, who either sits in a\nfixed posture until his body becomes ossified, or else holds his arm\nup in the air until it becomes stiff and withered and forever after\nremains in that position, or perhaps clenches his fist and holds it\ntight until his fingernails grow through the palms of his hands. That\nthese people exist is true, but their claim to the title \"Yogi\" seems\nas absurd to the true Yogi as does the claim to the title \"Doctor\" on\nthe part of the man who pares one's corns seem to the eminent surgeon,\nor as does the title of \"Professor,\" as assumed by the street corner\nvendor of worm medicine, seem to the President of Harvard or Yale.\n\nThere have been for ages past in India and other Oriental countries\nmen who devoted their time and attention to the development of Man,\nphysically, mentally and spiritually. The experience of generations of\nearnest seekers has been handed down for centuries from teacher to\npupil, and gradually a definite Yogi science was built up. To these\ninvestigations and teachings was finally applied the term \"Yogi,\" from\nthe Sanscrit word \"Yug,\" meaning \"to join.\" From the same source comes\nthe English word \"yoke,\" with a similar meaning. Its use in connection\nwith these teachings is difficult to trace, different authorities\ngiving different explanations, but probably the most ingenious is that\nwhich holds that it is intended as the Hindu equivalent for the idea\nconveyed by the English phrase, \"getting into harness,\" or \"yoking\nup,\" as the Yogi undoubtedly \"gets into harness\" in his work of\ncontrolling the body and mind by the Will.\n\nYoga is divided into several branches, ranging from that which teaches\nthe control of the body, to that which teaches the attainment of the\nhighest spiritual development. In the work we will not go into the\nhigher phases of the subject, except when the \"Science of Breath\"\ntouches upon the same. The \"Science of Breath\" touches Yoga at many\npoints, and although chiefly concerned with the development and\ncontrol of the physical, has also its psychic side, and even enters\nthe field of spiritual development.\n\nIn India there are great schools of Yoga, comprising thousands of the\nleading minds of that great country. The Yoga philosophy is the rule\nof life for many people. The pure Yogi teachings, however, are given\nonly to the few, the masses being satisfied with the crumbs which fall\nfrom the tables of the educated classes, the Oriental custom in this\nrespect being opposed to that of the Western world. But Western ideas\nare beginning to have their effect even in the Orient, and teachings\nwhich were once given only to the few are now freely offered to any\nwho are ready to receive them. The East and the West are growing\ncloser together, and both are profiting by the close contact, each\ninfluencing the other.\n\nThe Hindu Yogis have always paid great attention to the Science of\nBreath, for reasons which will be apparent to the student who reads\nthis book. Many Western writers have touched upon this phase of the\nYogi teachings, but we believe that it has been reserved for the\nwriter of this work to give to the Western student, in concise form\nand simple language, the underlying principles of the Yogi Science of\nBreath, together with many of the favorite Yogi breathing exercises\nand methods. We have given the Western idea as well as the Oriental,\nshowing how one dovetails into the other. We have used the ordinary\nEnglish terms, almost entirely, avoiding the Sanscrit terms, so\nconfusing to the average Western reader.\n\nThe first part of the book is devoted to the physical phase of the\nScience of Breath; then the psychic and mental sides are considered,\nand finally the spiritual side is touched upon.\n\nWe may be pardoned if we express ourselves as pleased with our success\nin condensing so much Yogi lore into so few pages, and by the use of\nwords and terms which may be understood by anyone. Our only fear is\nthat its very simplicity may cause some to pass it by as unworthy of\nattention, while they pass on their way searching for something\n\"deep,\" mysterious and non-understandable. However, the Western mind\nis eminently practical, and we know that it is only a question of a\nshort time before it will recognize the practicability of this work.\n\nWe greet our students, with our most profound salaam, and bid them be\nseated for their first lessons in the Yogi Science of Breath.\n\n\n\n\nCHAPTER II.\n\n\n\"BREATH IS LIFE.\"\n\nLife is absolutely dependent upon the act of breathing. \"Breath is\nLife.\"\n\nDiffer as they may upon details of theory and terminology, the\nOriental and the Occidental agree upon these fundamental principles.\n\nTo breathe is to live, and without breath there is no life. Not only\nare the higher animals dependent upon breath for life and health, but\neven the lower forms of animal life must breathe to live, and plant\nlife is likewise dependent upon the air for continued existence.\n\nThe infant draws in a long, deep breath, retains it for a moment to\nextract from it its life-giving properties, and then exhales it in a\nlong wail, and lo! its life upon earth has begun. The old man gives a\nfaint gasp, ceases to breathe, and life is over. From the first faint\nbreath of the infant to the last gasp of the dying man, it is one long\nstory of continued breathing. Life is but a series of breaths.\n\nBreathing may be considered the most important of all of the functions\nof the body, for, indeed, all the other functions depend upon it. Man\nmay exist some time without eating; a shorter time without drinking;\nbut without breathing his existence may be measured by a few minutes.\n\nAnd not only is Man dependent upon Breath for life, but he is largely\ndependent upon correct habits of breathing for continued vitality and\nfreedom from disease. An intelligent control of our breathing power\nwill lengthen our days upon earth by giving us increased vitality and\npowers of resistance, and, on the other hand, unintelligent and\ncareless breathing will tend to shorten our days, by decreasing our\nvitality and laying us open to disease.\n\nMan in his normal state had no need of instruction in breathing. Like\nthe lower animal and the child, he breathed naturally and properly, as\nnature intended him to do, but civilization has changed him in this\nand other respects. He has contracted improper methods and attitudes\nof walking, standing and sitting, which have robbed him of his\nbirthright of natural and correct breathing. He has paid a high price\nfor civilization. The savage, to-day, breathes naturally, unless he\nhas been contaminated by the habits of civilized man.\n\nThe percentage of civilized men who breathe correctly is quite small,\nand the result is shown in contracted chests and stooping shoulders,\nand the terrible increase in diseases of the respiratory organs,\nincluding that dread monster, Consumption, \"the white scourge.\"\nEminent authorities have stated that one generation of correct\nbreathers would regenerate the race, and disease would be so rare as\nto be looked upon as a curiosity. Whether looked at from the\nstandpoint of the Oriental or Occidental, the connection between\ncorrect breathing and health is readily seen and explained.\n\nThe Occidental teachings show that the physical health depends very\nmaterially upon correct breathing. The Oriental teachers not only\nadmit that their Occidental brothers are right, but say that in\naddition to the physical benefit derived from correct habits of\nbreathing, Man's mental power, happiness, self-control,\nclear-sightedness, morals, and even his spiritual growth may be\nincreased by an understanding of the \"Science of Breath.\" Whole\nschools of Oriental Philosophy have been founded upon this science,\nand this knowledge when grasped by the Western races, and by them put\nto the practical use which is their strong point, will work wonders\namong them. The theory of the East, wedded to the practice of the\nWest, will produce worthy offspring.\n\nThis work will take up the Yogi \"Science of Breath,\" which includes\nnot only all that is known to the Western physiologist and hygienist,\nbut the occult side of the subject as well. It not only points out the\nway to physical health along the lines of what Western scientists have\ntermed \"deep breathing,\" etc., but also goes into the less known\nphases of the subject, and shows how the Hindu Yogi controls his body,\nincreasing his mental capacity, and develops the spiritual side of his\nnature by the \"Science of Breath.\"\n\nThe Yogi practices exercises by which he attains control of his body,\nand is enabled to send to any organ or part an increased flow of vital\nforce or \"prana,\" thereby strengthening and invigorating the part or\norgan. He knows all that his Western scientific brother knows about\nthe physiological effect of correct breathing, but he also knows that\nthe air contains more than oxygen and hydrogen and nitrogen, and that\nsomething more is accomplished than the mere oxygenating of the blood.\nHe knows something about \"prana,\" of which his Western brother is\nignorant, and he is fully aware of the nature and manner of handling\nthat great principle of energy, and is fully informed as to its effect\nupon the human body and mind. He knows that by rhythmical breathing\none may bring himself into harmonious vibration with nature, and aid\nin the unfoldment of his latent powers. He knows that by controlled\nbreathing he may not only cure disease in himself and others, but also\npractically do away with fear and worry and the baser emotions.\n\nTo teach these things is the object of this work. We will give in a\nfew chapters concise explanations and instructions, which might be\nextended into volumes. We hope to awaken the minds of the Western\nworld to the value of the Yogi \"Science of Breath.\"\n\n\n\n\nCHAPTER III.\n\n\nTHE EXOTERIC THEORY OF BREATH.\n\nIn this chapter we will give you briefly the theories of the Western\nscientific world regarding the functions of the respiratory organs,\nand the part in the human economy played by the breath. In subsequent\nchapters we will give the additional theories and ascertained facts of\nthe Oriental school of thought and research. The Oriental accepts the\ntheories and facts of his Western brothers (which have been known to\nhim for centuries) and adds thereto much that the latter do not now\naccept, but which they will in due time \"discover\" and which, after\nrenaming, they will present to the world as a great truth.\n\nBefore taking up the Western idea, it will perhaps be better to give a\nhasty general idea of the Organs of Respiration.\n\nThe Organs of Respiration consist of the lungs and the air passages\nleading to them. The lungs are two in number, and occupy the pleural\nchamber of the thorax, one en each side of the median line, being\nseparated from each other by the heart, the greater blood vessels and\nthe larger air tubes. Each lung is free in all directions, except at\nthe root, which consists chiefly of the bronchi, arteries and veins\nconnecting the lungs with the trachea and heart. The lungs are spongy\nand porous, and their tissues are very elastic. They are covered with\na delicately constructed but strong sac, known as the pleural sac, one\nwall of which closely adheres to the lung, and the other to the inner\nwall of the chest, and which secretes a fluid which allows the inner\nsurfaces of the walls to glide easily upon each other in the act of\nbreathing.\n\nThe Air Passages consist of the interior of the nose, pharynx, larynx,\nwindpipe or trachea, and the bronchial tubes. When we breathe, we draw\nin the air through the nose, in which it is warmed by contact with the\nmucous membrane, which is richly supplied with blood, and after it has\npassed through the pharynx and larynx it passes into the trachea or\nwindpipe, which subdivides into numerous tubes called the bronchial\ntubes (bronchia), which in turn subdivide into and terminate in minute\nsubdivisions in all the small air spaces in the lungs, of which the\nlungs contain millions. A writer has stated that if the air cells of\nthe lungs were spread out over an unbroken surface, they would cover\nan area of fourteen thousand square feet.\n\nThe air is drawn into the lungs by the action of the diaphragm, a\ngreat, strong, flat, sheet-like muscle, stretched across the chest,\nseparating the chest-box from the abdomen. The diaphragm's action is\nalmost as automatic as that of the heart, although it may be\ntransformed into a semi-voluntary muscle by an effort of the will.\nWhen it expands, it increases the size of the chest and lungs, and the\nair rushes into the vacuum thus created. When it relaxes the chest and\nlungs contract and the air is expelled from the lungs.\n\nNow, before considering what happens to the air in the lungs, let us\nlook a little into the matter of the circulation of the blood. The\nblood, as you know, is driven by the heart, through the arteries, into\nthe capillaries, thus reaching every part of the body, which it\nvitalizes, nourishes and strengthens. It then returns by means of the\ncapillaries by another route, the veins, to the heart, from whence it\nis drawn to the lungs.\n\nThe blood starts on its arterial journey, bright red and rich, laden\nwith life-giving qualities and properties. It returns by the venous\nroute, poor, blue and dull, being laden down with the waste matter of\nthe system. It goes out like a fresh stream from the mountains; it\nreturns as a stream of sewer water. This foul stream goes to the right\nauricle of the heart. When this auricle becomes filled, it contracts\nand forces the stream of blood through an opening in the right\nventricle of the heart, which in turn sends it on to the lungs, where\nit is distributed by millions of hair-like blood vessels to the air\ncells of the lungs, of which we have spoken. Now, let us take up the\nstory of the lungs at this point.\n\nThe foul stream of blood is now distributed among the millions of tiny\nair cells in the lungs. A breath of air is inhaled and the oxygen of\nthe air comes in contact with the impure blood through the thin walls\nof the hair-like blood vessels of the lungs, which walls are thick\nenough to hold the blood, but thin enough to admit the oxygen to\npenetrate them. When the oxygen comes in contact with the blood, a\nform of combustion takes place, and the blood takes up oxygen and\nreleases carbonic acid gas generated from the waste products and\npoisonous matter which has been gathered up by the blood from all\nparts of the system.\n\nThe blood thus purified and oxygenated is carried back to the heart,\nagain rich, red and bright, and laden with life-giving properties and\nqualities. Upon reaching the left auricle of the heart, it is forced\ninto the left ventricle, from whence it is again forced out through\nthe arteries on its mission of life to all parts of the system. It is\nestimated that in a single day of twenty-four hours, 35,000 pints of\nblood traverse the capillaries of the lungs, the blood corpuscles\npassing in single file and being exposed to the oxygen of the air on\nboth of their surfaces. When one considers the minute details of the\nprocess alluded to, he is lost in wonder and admiration at Nature's\ninfinite care and intelligence.\n\nIt will be seen that unless fresh air in sufficient quantities reaches\nthe lungs, the foul stream of venous blood cannot be purified, and\nconsequently not only is the body thus robbed of nourishment, but the\nwaste products which should have been destroyed are returned to the\ncirculation and poison the system, and death ensues. Impure air acts\nin the same way, only in a lessened degree. It will also be seen that\nif one does not breathe in a sufficient quantity of air, the work of\nthe blood cannot go on properly, and the result is that the body is\ninsufficiently nourished and disease ensues, or a state of imperfect\nhealth is experienced. The blood of one who breathes improperly is, of\ncourse, of a bluish, dark color, lacking the rich redness of pure\narterial blood. This often shows itself in a poor complexion. Proper\nbreathing, and a consequent good circulation, results in a clear,\nbright complexion.\n\nA little reflection will show the vital importance of correct\nbreathing. If the blood is not fully purified by the regenerative\nprocess of the lungs, it returns to the arteries in an abnormal state,\ninsufficiently purified and imperfectly cleansed of the impurities\nwhich it took up on its return journey. These impurities if returned\nto the system will certainly manifest in some form of disease, either\nin a form of blood disease or some disease resulting from impaired\nfunctioning of some insufficiently nourished organ or tissue.\n\nThe blood, when properly exposed to the air in the lungs, not only has\nits impurities consumed, and parts with its noxious carbonic acid gas,\nbut it also takes up and absorbs a certain quantity of oxygen which it\ncarries to all parts of the body, where it is needed in order that\nNature may perform her processes properly. When the oxygen comes in\ncontact with the blood, it unites with the hemoglobin of the blood and\nis carried to every cell, tissue, muscle and organ, which it\ninvigorates and strengthens, replacing the worn out cells and tissue\nby new materials which Nature converts to her use. Arterial blood,\nproperly exposed to the air, contains about 25 per cent of free\noxygen.\n\nNot only is every part vitalized by the oxygen, but the act of\ndigestion depends materially upon a certain amount of oxygenation of\nthe food, and this can be accomplished only by the oxygen in the blood\ncoming in contact with the food and producing a certain form of\ncombustion. It is therefore necessary that a proper supply of oxygen\nbe taken through the lungs. This accounts for the fact that weak lungs\nand poor digestion are so often found together. To grasp the full\nsignificance of this statement, one must remember that the entire body\nreceives nourishment from the food assimilated, and that imperfect\nassimilation always means an imperfectly nourished body. Even the\nlungs themselves depend upon the same source for nourishment, and if\nthrough imperfect breathing the assimilation becomes imperfect, and\nthe lungs in turn become weakened, they are rendered still less able\nto perform their work properly, and so in turn the body becomes\nfurther weakened. Every particle of food and drink must be oxygenated\nbefore it can yield us the proper nourishment, and before the waste\nproducts of the system can be reduced to the proper condition to be\neliminated from the system. Lack of sufficient oxygen means Imperfect\nnutrition, Imperfect elimination and imperfect health. Verily, \"breath\nis life.\"\n\nThe combustion arising from the change in the waste products generates\nheat and equalizes the temperature of the body. Good breathers are not\napt to \"take cold,\" and they generally have plenty of good warm blood\nwhich enables them to resist the changes in the outer temperature.\n\nIn addition to the above-mentioned important processes the act of\nbreathing gives exercise to the internal organs and muscles, which\nfeature is generally overlooked by the Western writers on the subject,\nbut which the Yogis fully appreciate.\n\nIn imperfect or shallow breathing, only a portion of the lung cells\nare brought into play, and a great portion of the lung capacity is\nlost, the system suffering in proportion to the amount of\nunder-oxygenation. The lower animals, in their native state, breathe\nnaturally, and primitive man undoubtedly did the same. The abnormal\nmanner of living adopted by civilized man--the shadow that follows\nupon civilization--has robbed us of our natural habit of breathing,\nand the race has greatly suffered thereby. Man's only physical\nsalvation is to \"get back to Nature.\"\n\n\n\n\nCHAPTER IV.\n\n\nTHE ESOTERIC THEORY OF BREATH.\n\nThe Science of Breath, like many other teachings, has its esoteric or\ninner phase, as well as its exoteric or external. The physiological\nphase may be termed the outer or exoteric side of the subject, and the\nphase which we will now consider may be termed its esoteric or inner\nside. Occultists, in all ages and lands, have always taught, usually\nsecretly to a few followers, that there was to be found in the air a\nsubstance or principle from which all activity, vitality and life was\nderived. They differed in their terms and names for this force, as\nwell as in the details of the theory, but the main principle is to be\nfound in all occult teachings and philosophies, and has for centuries\nformed a portion of the teachings of the Oriental Yogis.\n\nIn order to avoid misconceptions arising from the various theories\nregarding this great principle, which theories are usually attached to\nsome name given the principle, we, in this work, will speak of the\nprinciple as \"Prana,\" this word being the Sanskrit term meaning\n\"Absolute Energy.\" Many occult authorities teach that the principle\nwhich the Hindus term \"Prana\" is the universal principle of energy or\nforce, and that all energy or force is derived from that principle,\nor, rather, is a particular form of manifestation of that principle.\nThese theories do not concern us in the consideration of the subject\nmatter of this work, and we will therefore confine ourselves to an\nunderstanding of prana as the principle of energy exhibited in all\nliving things, which distinguishes them from a lifeless thing. We may\nconsider it as the active principle of life--Vital Force, if you\nplease. It is found in all forms of life, from the amoeba to man--from\nthe most elementary form of plant life to the highest form of animal\nlife. Prana is all pervading. It is found in all things having life,\nand as the occult philosophy teaches that life is in all things--in\nevery atom--the apparent lifelessness of some things being only a\nlesser degree of manifestation, we may understand their teachings that\nprana is everywhere, in everything. Prana must not be confounded with\nthe Ego--that bit of Divine Spirit in every soul, around which\nclusters matter and energy. Prana is merely a form of energy used by\nthe Ego in its material manifestation. When the Ego leaves the body,\nthe prana, being no longer under its control, responds only to the\norders of the individual atoms, or groups of atoms, forming the body,\nand as the body disintegrates and is resolved to its original\nelements, each atom takes with it sufficient prana to enable it to\nform new combinations, the unused prana returning to the great\nuniversal storehouse from which it came. With the Ego in control,\ncohesion exists and the atoms are held together by the Will of the\nEgo.\n\nPrana is the name by which we designate a universal principle, which\nprinciple is the essence of all motion, force or energy, whether\nmanifested in gravitation, electricity, the revolution of the planets,\nand all forms of life, from the highest to the lowest. It may be\ncalled the soul of Force and Energy in all their forms, and that\nprinciple which, operating in a certain way, causes that form of\nactivity which accompanies Life.\n\nThis great principle is in all forms of matter, and yet it is not\nmatter. It is in the air, but it is not the air nor one of its\nchemical constituents. Animal and plant life breathe it in with the\nair, and yet if the air contained it not they would die even though\nthey might be filled with air. It is taken up by the system along with\nthe oxygen, and yet is not the oxygen. The Hebrew writer of the book\nof Genesis knew the difference between the atmospheric air and the\nmysterious and potent principle contained within it. He speaks of\nneshemet ruach chayim, which, translated, means \"the breath of the\nspirit of life.\" In the Hebrew neshemet means the ordinary breath of\natmospheric air, and chayim means life or lives, while the word ruach\nmeans the \"spirit of life,\" which occultists claim is the same\nprinciple which we speak of as Prana.\n\nPrana is in the atmospheric air, but it is also elsewhere, and it\npenetrates where the air cannot reach. The oxygen in the air plays an\nimportant part in sustaining animal life, and the carbon plays a\nsimilar part with plant life, but Prana has its own distinct part to\nplay in the manifestation of life, aside from the physiological\nfunctions.\n\nWe are constantly inhaling the air charged with prana, and are as\nconstantly extracting the latter from the air and appropriating it to\nour uses. Prana is found in its freest state in the atmospheric air,\nwhich when fresh is fairly charged with it, and we draw it to us more\neasily from the air than from any other source. In ordinary breathing\nwe absorb and extract a normal supply of prana, but by controlled and\nregulated breathing (generally known as Yogi breathing) we are enabled\nto extract a greater supply, which is stored away in the brain and\nnerve centers, to be used when necessary. We may store away prana,\njust as the storage battery stores away electricity. The many powers\nattributed to advanced occultists is due largely to their knowledge of\nthis fact and their intelligent use of this stored-up energy. The\nYogis know that by certain forms of breathing they establish certain\nrelations with the supply of prana and may draw on the same for what\nthey require. Not only do they strengthen all parts of their body in\nthis way, but the brain itself may receive increased energy from the\nsame source, and latent faculties be developed and psychic powers\nattained. One who has mastered the science of storing away prana,\neither consciously or unconsciously, often radiates vitality and\nstrength which is felt by those coming in contact with him, and such a\nperson may impart this strength to others, and give them increased\nvitality and health. What is called \"magnetic healing\" is performed in\nthis way, although many practitioners are not aware of the source of\ntheir power.\n\nWestern scientists have been dimly aware of this great principle with\nwhich the air is charged, but finding that they could find no chemical\ntrace of it, or make it register an any of their instruments, they\nhave generally treated the Oriental theory with disdain. They could\nnot explain this principle, and so denied it. They seem, however, to\nrecognize that the air in certain places possesses a greater amount of\n\"something\" and sick people are directed by their physicians to seek\nsuch places in hopes of regaining, lost health.\n\nThe oxygen in the air is appropriated by the blood and is made use of\nby the circulatory system. The prana in the air is appropriated by the\nnervous system, and is used in its work. And as the oxygenated blood\nis carried to all parts of the system, building up and replenishing,\nso is the prana carried to all parts of the nervous system, adding\nstrength and vitality. If we think of prana as being the active\nprinciple of what we call \"vitality,\" we will be able to form a much\nclearer idea of what an important part it plays in our lives. Just as\nis the oxygen in the blood used up by the wants of the system, so the\nsupply of prana taken up by the nervous system is exhausted by our\nthinking, willing, acting, etc., and in consequence constant\nreplenishing is necessary. Every thought, every act, every effort of\nthe will, every motion of a muscle, uses up a certain amount of what\nwe call nerve force, which is really a form of prana. To move a muscle\nthe brain sends out an impulse over the nerves, and the muscle\ncontracts, and so much prana is expended. When it is remembered that\nthe greater portion of prana acquired by man comes to him from the air\ninhaled, the importance of proper breathing is readily understood.\n\n\n\n\nCHAPTER V.\n\n\nTHE NERVOUS SYSTEM.\n\nIt will be noticed that the Western scientific theories regarding the\nbreath confine themselves to the effects of the absorption of oxygen,\nand its use through the circulatory system, while the Yogi theory also\ntakes into consideration the absorption of Prana, and its\nmanifestation through the channels of the Nervous System. Before\nproceeding further, it may be as well to take a hasty glance at the\nNervous System.\n\nThe Nervous System of man is divided into two great systems, viz., the\nCerebro-Spinal System and the Sympathetic System. The Cerebro-Spinal\nSystem consists of all that part of the Nervous System contained\nwithin the cranial cavity and the spinal canal, viz., the brain and\nthe spinal cord, together with the nerves which branch off from the\nsame. This system presides over the functions of animal life known as\nvolition, sensation, etc. The Sympathetic System includes all that\npart of the Nervous System located principally in the thoracic,\nabdominal and pelvic cavities, and which is distributed to the\ninternal organs. It has control over the involuntary processes, such\nas growth, nutrition, etc.\n\nThe Cerebro-Spinal System attends to all the seeing, hearing, tasting,\nsmelling, feeling, etc. It sets things in motion; it is used by the\nEgo to think--to manifest consciousness. It is the instrument with\nwhich the Ego communicates with the outside world. This system may be\nlikened to a telephone system, with the brain as the central office,\nand the spinal column and nerves as cable and wires respectively.\n\nThe brain is a great mass of nerve tissue, and consists of three\nparts, viz., the Cerebrum or brain proper, which occupies the upper,\nfront, middle and back portion of the skull; the Cerebellum, or\n\"little brain,\" which fills the lower and back portion of the skull;\nand the Medulla Oblongata, which Is the broadened commencement of the\nspinal cord, lying before and in front of the Cerebellum.\n\nThe Cerebrum is the organ of that part of the mind which manifests\nitself in intellectual action. The Cerebellum regulates the movements\nof the voluntary muscles. The Medulla Oblongata is the upper enlarged\nend of the spinal cord, and from it and the Cerebrum branch forth the\nCranial Nerves which reach to various parts of the head, to the organs\nof special sense, and to some of the thoracic and abdominal organs,\nand to the organs of respiration.\n\nThe Spinal Cord, or spinal marrow, fills the spinal canal in the\nvertebral column, or \"backbone.\" It is a long mass of nerve tissue,\nbranching off at the several vertebrae to nerves communicating with\nall parts of the body. The Spinal Cord is like a large telephone\ncable, and the emerging nerves are like the private wires connecting\ntherewith.\n\nThe Sympathetic Nervous System consists of a double chain of Ganglia\non the side of the Spinal column, and scattered ganglia in the head,\nneck, chest and abdomen. (A ganglion is a mass of nervous matter\nincluding nerve cells.) These ganglia are connected with each other by\nfilaments, and are also connected with the Cerebro-Spinal System by\nmotor and sensory nerves. From these ganglia numerous fibers branch\nout to the organs of the body, blood vessels, etc. At various points,\nthe nerves meet together and form what are known as plexuses. The\nSympathetic System practically controls the involuntary processes,\nsuch as circulation, respiration and digestion.\n\nThe power or force transmitted from the brain to all parts of the body\nby means of the nerves, is known to Western science as \"nerve force,\"\nalthough the Yogi knows it to be a manifestation of Prana. In\ncharacter and rapidity it resembles the electric current. It will be\nseen that without this \"nerve force\" the heart cannot beat; the blood\ncannot circulate; the lungs cannot breathe; the various organs cannot\nfunction; in fact the machinery of the body comes to a stop without\nit. Nay more, even the brain cannot think without Prana be present.\nWhen these facts are considered, the importance of the absorption of\nPrana must be evident to all, and the Science of Breath assumes an\nimportance even greater than that accorded it by Western science.\n\nThe Yogi teachings go further than does Western science, in one\nimportant feature of the Nervous System. We allude to what Western\nscience terms the \"Solar Plexus,\" and which it considers as merely one\nof a series of certain matted nets of sympathetic nerves with their\nganglia found in various parts of the body. Yogi science teaches that\nthis Solar Plexus is really a most important part of the Nervous\nSystem, and that it is a form of brain, playing one of the principal\nparts in the human economy. Western science seems to be moving\ngradually towards a recognition of this fact which has been known to\nthe Yogis of the East for centuries, and some recent Western writers\nhave termed the Solar Plexus the \"Abdominal Brain.\" The Solar Plexus\nis situated in the Epigastric region, just back of the \"pit of the\nstomach\" on either side of the spinal column. It is composed of white\nand gray brain matter, similar to that composing the other brains of\nman. It has control of the main internal organs of man, and plays a\nmuch more important part than is generally recognized. We will not go\ninto the Yogi theory regarding the Solar Plexus, further than to say\nthat they know it as the great central store-house of Prana. Men have\nbeen known to be instantly killed by a severe blow over the Solar\nPlexus, and prize fighters recognize its vulnerability and frequently\ntemporarily paralyze their opponents by a blow over this region.\n\nThe name \"Solar\" is well bestowed on this \"brain,\" as it radiates\nstrength and energy to all parts of the body, even the upper brains\ndepending largely upon it as a storehouse of Prana. Sooner or later\nWestern science will fully recognize the real function of the Solar\nPlexus, and will accord to it a far more important place then it now\noccupies in their text-books and teachings.\n\n\n\n\nCHAPTER VI.\n\n\nNOSTRIL-BREATHING VS. MOUTH-BREATHING.\n\nOne of the first lessons in the Yogi Science of Breath, Is to learn\nhow to breathe through the nostrils, and to overcome the common\npractice of mouth-breathing.\n\nThe breathing mechanism of Man is so constructed that he may breathe\neither through the mouth or nasal tubes, but it is a matter of vital\nimportance to him which method he follows, as one brings health and\nstrength and the other disease and weakness.\n\nIt should not be necessary to state to the student that the proper\nmethod of breathing is to take the breath through the nostrils, but\nalas! the ignorance among civilized people regarding this simple\nmatter is astounding. We find people in all walks of life habitually\nbreathing through their mouths, and allowing their children to follow\ntheir horrible and disgusting example.\n\nMany of the diseases to which civilized man is subject are undoubtedly\ncaused by this common habit of mouth-breathing. Children permitted to\nbreathe in this way grow up with impaired vitality and weakened\nconstitutions, and in manhood and womanhood break down and become\nchronic invalids. The mother of the savage race does better, being\nevidently guided by her intuition. She seems to instinctively\nrecognize that the nostrils are the proper channels for the conveyal\nof air to the lungs, and she trains her infant to close its little\nlips and breathe through the nose. She tips its head forward when it\nis asleep, which attitude closes the lips and makes nostril-breathing\nimperative. If our civilized mothers were to adopt the same plan, it\nwould work a great good for the race.\n\nMany contagious diseases are contracted by the disgusting habit of\nmouth-breathing, and many cases of cold and catarrhal affections are\nalso attributable to the same cause. Many persons who, for the sake of\nappearances, keep their mouth closed during the day, persist in\nmouth-breathing at night and often contract disease in this way.\n\nCarefully conducted scientific experiments have shown that soldiers\nand sailors who sleep with their mouths open are much more liable to\ncontract contagious diseases than those who breathe properly through\nthe nostrils. An instance is related in which small-pox became\nepidemic on a man-of-war in foreign parts, and every death which\nresulted was that of some sailor or marine who was a mouth-breather,\nnot a single nostril-breather succumbing.\n\nThe organs of respiration have their only protective apparatus,\nfilter, or dust-catcher, in the nostrils. When the breath is taken\nthrough the mouth, there is nothing from mouth to lungs to strain the\nair, or to catch the dust and other foreign matter in the air. From\nmouth to lungs the dirt or impure substance has a clear track, and the\nentire respiratory system is unprotected. And, moreover, such\nincorrect breathing admits cold air to the organs, thereby injuring\nthem. Inflammation of the respiratory organs often results from the\ninhalation of cold air through the mouth. The man who breathes through\nthe mouth at night, always awakens with a parched feeling in the mouth\nand a dryness in the throat. He is violating one of nature's laws, and\nis sowing the seeds of disease.\n\nOnce more, remember that the mouth affords no protection to the\nrespiratory organs, and cold air, dust and impurities and germs\nreadily enter by that door. On the other hand, the nostrils and nasal\npassages show evidence of the careful design of nature in this\nrespect. The nostrils are two narrow, tortuous channels, containing\nnumerous bristly hairs which serve the purpose of a filter or sieve to\nstrain the air of its impurities, etc., which are expelled when the\nbreath is exhaled. Not only do the nostrils serve this important\npurpose, but they also perform an important function in warming the\nair inhaled. The long narrow winding nostrils are filled with warm\nmucous membrane, which coming in contact with the inhaled air Warms it\nso that it can do no damage to the delicate organs of the throat, or\nto the lungs.\n\nNo animal, excepting man, sleeps with the mouth open or breathes\nthrough the mouth, and in fact it is believed that it is only\ncivilized man who so perverts nature's functions, as the savage and\nbarbarian races almost invariably breathe correctly. It is probable\nthat this unnatural habit among civilized men has been acquired\nthrough unnatural methods of living, enervating luxuries and excessive\nwarmth.\n\nThe refining, filtering and straining apparatus of the nostrils\nrenders the air fit to reach the delicate organs of the throat and the\nlungs, and the air is not fit to so reach these organs until it has\npassed through nature's refining process. The impurities which are\nstopped and retained by the sieves and mucous membrane of the\nnostrils, are thrown out again by the expelled breath, in exhalation,\nand in case they have accumulated too rapidly or have managed to\nescape through the sieves and have penetrated forbidden regions,\nnature protects us by producing a sneeze which violently ejects the\nintruder.\n\nThe air, when it enters the lungs is as different from the outside\nair, as is distilled water different from the water of the cistern.\nThe intricate purifying organization of the nostrils, arresting and\nholding the impure particles in the air, is as important as is the\naction of the mouth in stopping cherry-stones and fish-bones and\npreventing them from being carried on to the stomach. Man should no\nmore breathe through his mouth than he would attempt to take food\nthrough his nose.\n\nAnother feature of mouth-breathing is that the nasal passages, being\nthus comparatively unused, consequently fail to keep themselves clean\nand clear, and become clogged up and unclean, and are apt to contract\nlocal diseases. Like abandoned roads that soon become filled with\nweeds and rubbish, unused nostrils become filled with impurities and\nfoul matter.\n\nOne who habitually breathes through the nostrils is not likely to be\ntroubled with clogged or stuffy nostrils, but for the benefit of those\nwho have been more or less addicted to the unnatural mouth-breathing,\nand who wish to acquire the natural and rational method, it may\nperhaps be well to add a few words regarding the way to keep their\nnostrils clean and free from impurities.\n\nA favorite Oriental method is to snuff a little water up the nostrils\nallowing it to run down the passage into the throat, from thence it\nmay be ejected through the mouth. Some Hindu yogis immerse the face in\na bowl of water, and by a sort of suction draw in quite a quantity of\nwater, but this latter method requires considerable practice, and the\nfirst mentioned method is equally efficacious, and much more easily\nperformed.\n\nAnother good plan is to open the window and breathe freely, closing\none nostril with the finger or thumb, sniffing up the air through the\nopen nostril. Then repeat the process on the other nostril. Repeat\nseveral times, changing nostrils. This method will usually clear the\nnostrils of obstructions.\n\nIn case the trouble is caused by catarrh it is well to apply a little\nvaseline or camphor ice or similar preparation. Or sniff up a little\nwitch-hazel extract once in a while, and you will notice a marked\nimprovement. A little care and attention will result in the nostrils\nbecoming clean and remaining so.\n\nWe have given considerable space to this subject of nostril-breathing,\nnot only because of its great importance in its reference to health,\nbut because nostril-breathing is a prerequisite to the practice of the\nbreathing exercises to be given later in this book, and because\nnostril-breathing is one of the basic principles underlying the Yogi\nScience of Breath.\n\nWe urge upon the student the necessity of acquiring this method of\nbreathing if he has it not, and caution him against dismissing this\nphase of the subject as unimportant.\n\n\n\n\nCHAPTER VII.\n\n\nFOUR METHODS OF RESPIRATION.\n\nIn the consideration of the question of respiration, we must begin by\nconsidering the mechanical arrangements whereby the respiratory\nmovements are effected. The mechanics of respiration manifest through\n(1) the elastic movements of the lungs, and (2) the activities of the\nsides and bottom of the thoracic cavity in which the lungs are\ncontained. The thorax is that portion of the trunk between the neck\nand the abdomen, the cavity of which (known as the thoracic cavity) is\noccupied mainly by the lungs and heart. It is bounded by the spinal\ncolumn, the ribs with their cartilages, the breastbone, and below by\nthe diaphragm. It is generally spoken of as \"the chest.\" It has been\ncompared to a completely shut, conical box, the small end of which Is\nturned upward, the back of the box being formed by the spinal column,\nthe front by the breastbone and the sides by the ribs.\n\nThe ribs are twenty-four in number, twelve on each side, and emerge\nfrom each side of the spinal column. The upper seven pair are known as\n\"true ribs,\" being fastened to the breastbone direct, while the lower\nfive pairs are called (false ribs) or \"floating ribs,\" because they\nare not so fastened, the upper two of them being fastened by cartilage\nto the other ribs, the remainder having no cartilages, their forward\nends being free.\n\nThe ribs are moved in respiration by two superficial muscular layers,\nknown as the intercostal muscles. The diaphragm, the muscular\npartition before alluded to, separates the chest box from the\nabdominal cavity.\n\nIn the act of inhalation the muscles expand the lungs so that a vacuum\nis created and the air rushes in in accordance with the well known law\nof physics. Everything depends upon the muscles concerned in the\nprocess of respiration, which we may as, for convenience, term the\n\"respiratory muscles.\" Without the aid of these muscles the lungs\ncannot expand, and upon the proper use and control of these muscles\nthe Science of Breath largely depends. The proper control of these\nmuscles will result in the ability to attain the maximum degree of\nlung expansion, and the greatest amount of the life giving properties\nof the air into the system.\n\nThe Yogis classify Respiration into four general methods, viz:\n\n     (1) High Breathing.\n\n     (2) Mid Breathing.\n\n     (3) Low Breathing.\n\n     (4) Yogi Complete Breathing.\n\nWe will give a general idea of the first three methods, and a more\nextended treatment of the fourth method, upon which the Yogi Science\nof Breath is largely based.\n\n\n(1) HIGH BREATHING.\n\nThis form of breathing is known to the Western world as Clavicular\nBreathing, or Collarbone Breathing. One breathing in this way elevates\nthe ribs and raises the collarbone and shoulders, at the same time\ndrawing in the abdomen and pushing its contents up against the\ndiaphragm, which in turn is raised.\n\nThe upper part of the chest and lungs, which is the smallest, is used,\nand consequently but a minimum amount of air enters the lungs. In\naddition to this, the diaphragm being raised, there can be no\nexpansion in that direction. A study of the anatomy of the chest will\nconvince any student that in this way a maximum amount of effort is\nused to obtain a minimum amount of benefit.\n\nHigh Breathing is probably the worst form of breathing known to man\nand requires the greatest expenditure of energy with the smallest\namount of benefit. It is an energy-wasting, poor-returns plan. It is\nquite common among the Western races, many women being addicted to It,\nand even singers, clergymen, lawyers and others, who should know\nbetter, using it ignorantly.\n\nMany diseases of the vocal organs and organs of respiration may be\ndirectly traced to this barbarous method of breathing, and the\nstraining of delicate organs caused by this method, often results in\nthe harsh, disagreeable voices heard on all sides. Many persons who\nbreathe In this way become addicted to the disgusting practice of\n\"mouth-breathing\" described in a preceding chapter.\n\nIf the student has any doubts about what has been said regarding this\nform of breathing, let him try the experiment of expelling all the air\nfrom his lungs, then standing erect, with hands at sides, let him\nraise the shoulders and collar-bone and inhale. He will find that the\namount of air inhaled far below normal. Then let him inhale a full\nbreath, after dropping the shoulders and collar-bone, and he will\nreceive an object lesson in breathing which he will be apt to remember\nmuch longer than he would any words, printed or spoken.\n\n\n(2) MID BREATHING.\n\nThis method of respiration is known to Western students as Rib\nBreathing, or Inter-Costal Breathing, and while less objectionable\nthan High Breathing, is far inferior to either Low Breathing or to the\nYogi Complete Breath. In Mid Breathing the diaphragm is pushed upward,\nand the abdomen drawn in. The ribs are raised somewhat, and the chest\nis partially expanded. It is quite common among men who have made no\nstudy of the subject. As there are two better methods known, we give\nit only passing notice, and that principally to call your attention to\nits short-comings.\n\n\n(3) LOW BREATHING.\n\nThis form of respiration is far better than either of the two\npreceding forms: and of recent years many Western writers have\nextolled its merits, and have exploited it under the names of\n\"Abdominal Breathing,\" \"Deep Breathing,\" \"Diaphragmatic Breathing,\"\netc., etc., and much good has been accomplished by the attention of\nthe public having been directed to the subject, and many having been\nInduced to substitute it for the interior and injurious methods above\nalluded to. Many \"systems\" of breathing have been built around Low\nBreathing, and students have paid high prices to learn the new (?)\nsystems. But, as we have said, much good has resulted, and after all\nthe students who paid high prices to learn revamped old systems\nundoubtedly got their money's worth if they were Induced to discard\nthe old methods of High Breathing and Low Breathing.\n\nAlthough many Western authorities write and speak of this method as\nthe best known form of breathing, the Yogis know it to be but a part\nof a system which they have used for centuries and which they know as\n\"The Complete Breath.\" It must be admitted, however, that one must be\nacquainted with the principles of Low Breathing before he can grasp\nthe idea of Complete Breathing.\n\nLet us again consider the diaphragm. What is it? We have seen that it\nis the great partition muscle, which separates the chest and its\ncontents from the abdomen and its contents. When at rest it presents a\nconcave surface to the abdomen. That is, the diaphragm as viewed from\nthe abdomen would seem like the sky as viewed from the earth--the\ninterior of an arched surface. Consequently the side of the diaphragm\ntoward the chest organs is like a protruding rounded surface--like a\nhill. When the diaphragm is brought into use the hill formation is\nlowered and the diaphragm presses upon the abdominal organs and forces\nout the abdomen.\n\nIn Low Breathing, the lungs are given freer play than in the methods\nalready mentioned, and consequently more air is inhaled. This fact has\nled the majority of Western writers to speak and write of Low\nBreathing (which they call Abdominal Breathing) as the highest and\nbest method known to science. But the Oriental Yogi has long known of\na better method, and some few Western writers have also recognized\nthis fact. The trouble with all methods of breathing, other than \"Yogi\nComplete Breathing\" is that in none of these methods do the lungs\nbecome filled with air--at the best only a portion of the lung space\nis filled, even in Low Breathing. High Breathing fills only the upper\nportion of the lungs. Mid Breathing fills only the middle and a\nportion of the upper parts. Low Breathing fills only the lower and\nmiddle parts. It is evident that any method that fills the entire lung\nspace must be far preferable to those filling only certain parts Any\nmethod which will fill the entire lung space must be the greatest\nvalue to Man in the way of allowing him to absorb the greatest\nquantity of oxygen and to store away the greatest amount of prana. The\nComplete Breath is known to the Yogis to be the best method of\nrespiration known to science.\n\n\nTHE YOGI COMPLETE BREATH.\n\nYogi Complete Breathing includes all the good points of High\nBreathing, Mid Breathing and Low Breathing, with the objectionable\nfeatures of each eliminated. It brings into play the entire\nrespiratory apparatus, every part of the lungs, every air-cell, every\nrespiratory muscle. The entire respiratory organism responds to this\nmethod of breathing, and the maximum amount of benefit is derived from\nthe minimum expenditure of energy. The chest cavity is increased to\nits normal limits in all directions and every part of the machinery\nperforms its natural work and functions.\n\nOne of the most important features of this method of breathing is the\nfact that the respiratory muscles are fully called into play, whereas\nin the other forms of breathing only a portion of these muscles are so\nused. In Complete Breathing, among other muscles, those controlling\nthe ribs are actively used, which increases the space in which the\nlungs may expand, and also gives the proper support to the organs when\nneeded, Nature availing herself of the perfection of the principle of\nleverage in this process. Certain muscles hold the lower ribs firmly\nin position, while other muscles bend them outward.\n\nThen again, in this method, the diaphragm is under perfect control and\nis able to perform its functions properly, and in such manner as to\nyield the maximum degree of service.\n\nIn the rib-action, above alluded to, the lower ribs are controlled by\nthe diaphragm which draws them slightly downward, while other muscles\nhold them in place and the intercostal muscles force them outward,\nwhich combined action increases the mid-chest cavity to its maximum.\nIn addition to this muscular action, the upper ribs are also lifted\nand forced outward by the intercostal muscles, which increases the\ncapacity of the upper chest to its fullest extent.\n\nIf you have studied the special features of the four given methods of\nbreathing, you will at once see that the Complete Breath comprises all\nthe advantageous features of the three other methods, plus the\nreciprocal advantages accruing from the combined action of the\nhigh-chest, mid-chest, and diaphragmatic regions, and the normal\nrhythm thus obtained.\n\nIn our next chapter, we will take up the Complete Breath in practice,\nand will give full directions for the acquirement of this superior\nmethod of breathing, with exercises, etc.\n\n\n\n\nCHAPTER VIII.\n\n\nHOW TO ACQUIRE THE YOGI COMPLETE BREATH.\n\nThe Yogi Complete Breath is the fundamental breath of the entire Yogi\nScience of Breath, and the student must fully acquaint himself with\nit, and master it perfectly before he can hope to obtain results from\nthe other forms of breath-mentioned and given in this book. He should\nnot be content with half-learning it, but should go to work in earnest\nuntil it becomes his natural method of breathing. This will require\nwork, time and patience, but without these things nothing is ever\naccomplished. There is no royal road to the Science of Breath, and the\nstudent must be prepared to practice and study in earnest if he expect\nto receive results. The results obtained by a complete mastery of the\nScience of Breath are great, and no one who has attained them would\nwillingly go back to the old methods, and he will tell his friends\nthat he considers himself amply repaid for all his work. We say these\nthings now, that you may fully understand the necessity and importance\nof mastering this fundamental method of Yogi Breathing, instead of\npassing it by and trying some of the attractive looking variations\ngiven later on in this book. Again, we say to you: Start right, and\nright results will follow; but neglect your foundations and your\nentire building will topple over sooner or later.\n\nPerhaps the better way to teach you how to develop the Yogi Complete\nBreath, would be to give you simple directions regarding the breath\nitself, and then follow up the same with general remarks concerning\nit, and then later on giving exercises for developing the chest,\nmuscles and lungs which have been allowed to remain in an undeveloped\ncondition by imperfect methods of breathing. Right here we wish to say\nthat this Complete Breath is not a forced or abnormal thing, but on\nthe contrary is a going back to first principles--a return to Nature.\nThe healthy adult savage and the healthy infant of civilization both\nbreathe in this manner, but civilized man has adopted unnatural\nmethods of living, clothing, etc., and has lost his birthright. And we\nwish to remind the reader that the Complete Breath does not\nnecessarily call for the complete filling of the lungs at every\ninhalation. One may inhale the average amount of air, using the\nComplete Breathing Method and distributing the air inhaled, be the\nquantity large or small, to all parts of the lungs. But one should\ninhale a series of full Complete Breaths several times a day, whenever\nopportunity offers, in order to keep the system in good order and\ncondition.\n\nThe following simple exercise will give you a clear idea of what the\nComplete Breath is:\n\n     (1) Stand or sit erect. Breathing through the nostrils,\n     inhale steadily, first filling the lower part of the lungs,\n     which is accomplished by bringing into play the diaphragm,\n     which descending exerts a gentle pressure on the abdominal\n     organs, pushing forward the front walls of the abdomen. Then\n     fill the middle part of the lungs, pushing out the lower\n     ribs, breast-bone and chest. Then fill the higher portion of\n     the lungs, protruding the upper chest, thus lifting the\n     chest, including the upper six or seven pairs of ribs. In\n     the final movement, the lower part of the abdomen will be\n     slightly drawn in, which movement gives the lungs a support\n     and also helps to fill the highest part of the lungs.\n\n     At first reading it may appear that this breath consists of\n     three distinct movements. This, however, is not the correct\n     idea. The inhalation is continuous, the entire chest cavity\n     from the lowered diaphragm to the highest point of the chest\n     in the region of the collar-bone, being expanded with a\n     uniform movement. Avoid a jerky series of inhalations, and\n     strive to attain a steady continuous action. Practice will\n     soon overcome the tendency to divide the inhalation into\n     three movements, and will result in a uniform continuous\n     breath. You will be able to complete the inhalation in a\n     couple of seconds after a little practice.\n\n     (2) Retain the breath a few seconds.\n\n     (3) Exhale quite slowly, holding the chest in a firm\n     position, and having the abdomen in a little and lifting it\n     upward slowly as the air leaves the lungs. When the air is\n     entirely exhaled, relax the chest and abdomen. A little\n     practice will render this part of the exercise easy, and the\n     movement once acquired will be afterwards performed almost\n     automatically.\n\nIt will be seen that by this method of breathing all parts of the\nrespiratory apparatus is brought into action, and all parts of the\nlungs, including the most remote air cells, are exercised. The chest\ncavity is expanded in all directions. You will also notice that the\nComplete Breath is really a combination of Low, Mid and High Breaths,\nsucceeding each other rapidly in the order given, in such a manner as\nto form one uniform, continuous, complete breath.\n\nYou will find it quite a help to you if you will practice this breath\nbefore a large mirror, placing the hands lightly over the abdomen so\nthat you may feel the movements. At the end of the inhalation, it is\nwell to occasionally slightly elevate the shoulders, thus raising the\ncollarbone and allowing the air to pass freely into the small upper\nlobe of the right lung, which place is sometimes the breeding place of\ntuberculosis.\n\nAt the beginning of practice, you may have more or less trouble in\nacquiring the Complete Breath, but a little practice will make\nperfect, and when you have once acquired it you will never willingly\nreturn to the old methods.\n\n\n\n\nCHAPTER IX.\n\n\nPHYSIOLOGICAL EFFECT OF THE COMPLETE BREATH.\n\nScarcely too much can be said of the advantages attending the practice\nof the Complete Breath. And yet the student who has carefully read the\nforegoing pages should scarcely need to have pointed out to him such\nadvantages.\n\nThe practice of the Complete Breath will make any man or woman immune\nto Consumption and other pulmonary troubles, and will do away with all\nliability to contract \"colds,\" as well as bronchial and similar\nweaknesses. Consumption is due principally to lowered vitality\nattributable to an insufficient amount of air being inhaled. The\nimpairment of vitality renders the system open to attacks from disease\ngerms. Imperfect breathing allows a considerable part of the lungs to\nremain inactive, and such portions offer an inviting field for\nbacilli, which invading the weakened tissue soon produce havoc. Good\nhealthy lung tissue will resist the germs, and the only way to have\ngood healthy lung tissue is to use the lungs properly.\n\nConsumptives are nearly all narrow-chested. What does this mean?\nSimply that these people were addicted to improper habits of\nbreathing, and consequently their chests failed to develop and expand.\nThe man who practices the Complete Breath will have a full broad\nchest, end the narrow-chested man may develop his chest to normal\nproportions if he will but adopt this mode of breathing. Such people\nmust develop their chest cavities if they value their lives. Colds may\noften be prevented by practicing a little vigorous Complete Breathing\nwhenever you feel that you are being unduly exposed. When chilled,\nbreathe vigorously a few minutes, and you will feel a glow all over\nyour body. Most colds can be cured by Complete Breathing and partial\nfasting for a day.\n\nThe quality of the blood depends largely upon its proper oxygenation\nin the lungs, and if it is under-oxygenated it becomes poor in quality\nand laden with all sorts of impurities, and the system suffers from\nlack of nourishment, and often becomes actually poisoned by the waste\nproducts remaining uneliminated in the blood. As the entire body,\nevery organ and every part, is dependent upon the blood for\nnourishment, impure blood must have a serious effect upon the entire\nsystem. The remedy is plain--practice the Yogi Complete Breath.\n\nThe stomach and other organs of nutrition suffer much from improper\nbreathing. Not only are they ill nourished by reason of the lack of\noxygen, but as the food must absorb oxygen from the blood and become\noxygenated before it can be digested and assimilated, it is readily\nseen how digestion and assimilation is impaired by incorrect\nbreathing. And when assimilation is not normal, the system receives\nless and less nourishment, the appetite fails, bodily vigor decreases,\nand energy diminishes, and the man withers and declines. All from the\nlack of proper breathing.\n\nEven the nervous system suffers from improper breathing, inasmuch as\nthe brain, the spinal cord, the nerve centers, and the nerves\nthemselves, when improperly nourished by means of the blood, become\npoor and inefficient instruments for generating, storing and\ntransmitting the nerve currents. And improperly nourished they will\nbecome if sufficient oxygen is not absorbed through the lungs. There\nis another aspect of the case whereby the nerve currents themselves,\nor rather the force from which the nerve currents spring, becomes\nlessened from want of proper breathing, but this belongs to another\nphase of the subject which is treated of in other chapters of this\nbook, and our purpose here is to direct your attention to the fact\nthat the mechanism of the nervous system is rendered inefficient as an\ninstrument for conveying nerve force, as the indirect result of a lack\nof proper breathing.\n\nThe effect of the reproductive organs upon the general health is too\nwell known to be discussed at length here, but we may be permitted to\nsay that with the reproductive organs in a weakened condition the\nentire system feels the reflex action and suffers sympathetically. The\nComplete Breath produces a rhythm which is Nature's own plan for\nkeeping this important part of the system in normal condition, and,\nfrom the first, it will be noticed that the reproductive functions are\nstrengthened and vitalized, thus, by sympathetic reflex action, giving\ntone to the whole system. By this, we do not mean that the lower sex\nimpulses will be aroused; far from it. The Yogis are advocates of\ncontinence and chastity, and have learned to control the animal\npassions. But sexual control does not mean sexual weakness, and the\nYogi teachings are that the man or woman whose reproductive organism\nis normal and healthy, will have a stronger will with which to control\nhimself or herself. The Yogi believes that much of the perversion of\nthis wonderful part of the system comes from a lack of normal health,\nand results from a morbid rather than a normal condition of these\norgans. A little careful consideration of this question will prove\nthat the Yogi teachings are right. This is not the place to discuss\nthe subject fully, but the Yogis know that sex-energy may be conserved\nand used for the development of the body and mind of the individual,\ninstead of being dissipated in unnatural excesses as is the wont of so\nmany uninformed people. By special request we will give in this book\none of the favorite Yogi exercises for this purpose. But whether or\nnot the student wishes to adopt the Yogi theories of continence and\nclean-living, he or she will find that the Complete Breath will do\nmore to restore health to this part of the system than anything else\never tried. Remember, now, we mean normal health, not undue\ndevelopment. The sensualist will find that normal means a lessening of\ndesire rather than an increase; the weakened man or woman will find a\ntoning up and a relief from the weakness which has heretofore\ndepressed him or her. We do not wish to be misunderstood or misquoted\non this subject. The Yogis' ideal is a body strong in all its parts,\nunder the control of a masterful and developed Will, animated by high\nideals.\n\nIn the practice of the Complete Breath, during inhalation, the\ndiaphragm contracts and exerts a gentle pressure upon the liver,\nstomach and other organs, which in connection with the rhythm of the\nlungs acts as a gentle massage of these organs and stimulates their\nactions, and encourages normal functioning. Each inhalation aids in\nthis internal exercise, and assists in causing a normal circulation to\nthe organs of nutrition and elimination. In High or Mid Breathing the\norgans lose the benefit accruing from this internal massage.\n\nThe Western world is paying much attention to Physical Culture just\nnow, which is a good thing. But in their enthusiasm they must not\nforget that the exercise of the external muscles is not everything.\nThe internal organs also need exercise, and Nature's plan for this\nexercise is proper breathing. The diaphragm is Nature's principal\ninstrument for this internal exercise. Its motion vibrates the\nimportant organs of nutrition and elimination, and massages and kneads\nthem at each inhalation and exhalation, forcing blood into them, and\nthen squeezing it out, and imparting a general tone to the organs. Any\norgan or part of the body which is not exercised gradually atrophies\nand refuses to function properly, and lack of the internal exercise\nafforded by the diaphragmatic action leads to diseased organs. The\nComplete Breath gives the proper motion to the diaphragm, as well as\nexercising the middle and upper chest. It is indeed \"complete\" in its\naction.\n\nFrom the standpoint of Western physiology alone, without reference to\nthe Oriental philosophies and science, this Yogi system of Complete\nBreathing is of vital importance to every man, woman and child who\nwishes to acquire health and keep it. Its very simplicity keeps\nthousands from seriously considering it, while they spend fortunes in\nseeking health through complicated and expensive \"systems.\" Health\nknocks at their door and they answer not. Verily the stone which the\nbuilders reject is the real cornerstone of the Temple of Health.\n\n\n\n\nCHAPTER X.\n\n\nA FEW BITS OF YOGI LORE.\n\nWe give below three forms of breath, quite popular among the Yogis.\nThe first is the well-known Yogi Cleansing Breath, to which is\nattributed much of the great lung endurance found among the Yogis.\nThey usually finish up a breathing exercise with this Cleansing\nBreath, and we have followed this plan in this book. We also give the\nYogi Nerve Vitalizing Exercise, which has been handed down among them\nfor ages, and which has never been improved on by Western teachers of\nPhysical Culture, although some of them have \"borrowed\" it from\nteachers of Yoga. We also give the Yogi Vocal Breath, which accounts\nlargely for the melodious, vibrant voices of the better class of the\nOriental Yogis. We feel that if this book contained nothing more than\nthese three exercises, it would be invaluable to the Western student.\nTake these exercises as a gift from your Eastern brothers and put them\ninto practice.\n\nTHE YOGI CLEANSING BREATH.\n\nThe Yogis have a favorite form of breathing which they practice when\nthey feel the necessity of ventilating and cleansing the lungs. They\nconclude many of their other breathing exercises with this breath, and\nwe have followed this practice in this book. This Cleansing Breath\nventilates and cleanses the lungs, stimulates the cells and gives a\ngeneral tone to the respiratory organs, and is conducive to their\ngeneral healthy condition. Besides this effect, it is found to greatly\nrefresh the entire system. Speakers, singers, etc., will find this\nbreath especially restful, after having tired the respiratory organs.\n\n     (1) Inhale a complete breath.\n\n     (2) Retain the air a few seconds.\n\n     (3) Pucker up the lips as if for a whistle (but do not swell\n     out the cheeks), then exhale a little air through the\n     opening, with considerable vigor. Then stop for a moment,\n     retaining the air, and then exhale a little more air. Repeat\n     until the air is completely exhaled. Remember that\n     considerable vigor is to be used in exhaling the air through\n     the opening in the lips.\n\nThis breath will be found quite refreshing when one is tired and\ngenerally \"used up.\" A trial will convince the student of its merits.\nThis exercise should be practiced until it can be performed naturally\nand easily, as it is used to finish up a number of other exercises\ngiven in this book, and it should be thoroughly understood.\n\n\nTHE YOGI NERVE VITALIZING BREATH.\n\nThis is an exercise well known to the Yogis, who consider it one of\nthe strongest nerve stimulants and invigorants known to man. Its\npurpose is to stimulate the Nervous System, develop nerve force,\nenergy and vitality. This exercise brings a stimulating pressure to\nbear on important nerve centers, which in turn stimulate and energize\nthe entire nervous system, and send an increased flow of nerve force\nto all parts of the body.\n\n     (1) Stand erect.\n\n     (2) Inhale a Complete Breath, and retain same.\n\n     (3) Extend the arms straight in front of you, letting them\n     be somewhat limp and relaxed, with only sufficient nerve\n     force to hold them out.\n\n     (4) Slowly draw the hands back toward the shoulders,\n     gradually contracting the muscles and putting force into\n     them, so that when they reach the shoulders the fists will\n     be so tightly clenched that a tremulous motion is felt.\n\n     (5) Then, keeping the muscles tense, push the fists slowly\n     out, and then draw them back rapidly (still tense) several\n     times.\n\n     (6) Exhale vigorously through the mouth.\n\n     (7) Practice the Cleansing Breath.\n\nThe efficiency of this exercise depends greatly upon the speed of the\ndrawing back of the fists, and the tension of the muscles, and, of\ncourse, upon the full lungs. This exercise must be tried to be\nappreciated. It is without equal as a \"bracer,\" as our Western friends\nput it.\n\n\nTHE YOGI VOCAL BREATH.\n\nThe Yogis have a form of breathing to develop the voice. They are\nnoted for their wonderful voices, which are strong, smooth and clear,\nand have a wonderful trumpet-like carrying power. They have practiced\nthis particular form of breathing exercise which has resulted in\nrendering their voices soft, beautiful and flexible, imparting to it\nthat indescribable, peculiar floating quality, combined with great\npower. The exercise given below will in time impart the\nabove-mentioned qualities, or the Yogi Voice, to the student who\npractices it faithfully. It is to be understood, of course, that this\nform of breath is to be used only as an occasional exercise, and not\nas a regular form of breathing.\n\n     (1) Inhale a Complete Breath very slowly, but steadily,\n     through the nostrils, taking as much time as possible in the\n     inhalation.\n\n     (2) Retain for a few seconds.\n\n     (3) Expel the air vigorously in one great breath, through\n     the wide opened mouth.\n\n     (4) Rest the lungs by the Cleansing Breath.\n\nWithout going deeply into the Yogi theories of sound-production in\nspeaking and singing, we wish to say that experience has taught them\nthat the timbre, quality and power of a voice depends not alone upon\nthe vocal organs in the throat, but that the facial muscles, etc.,\nhave much to do with the matter. Some men with large chests produce\nbut a poor tone, while others with comparatively small chests produce\ntones of amazing strength and quality. Here is an interesting\nexperiment worth trying: Stand before a glass and pucker up your mouth\nand whistle, and note the shape of your mouth and the general\nexpression of your face. Then sing or speak as you do naturally, and\nsee the difference. Then start to whistle again for a few seconds, and\nthen, _without changing the position of your lips or face_, sing a few\nnotes and notice what a vibrant, resonant, clear and beautiful tone is\nproduced.\n\n\n\n\nCHAPTER XI.\n\n\nTHE SEVEN YOGI DEVELOPING EXERCISES.\n\nThe following are the seven favorite exercises of the Yogis for\ndeveloping the lungs, muscles, ligaments, air cells, etc. They are\nquite simple but marvelously effective. Do not let the simplicity of\nthese exercises make you lose interest, for they are the result of\ncareful experiments and practice on the part of the Yogis, and are the\nessence of numerous intricate and complicated exercises, the\nnon-essential portions being eliminated and the essential features\nretained.\n\n(1) THE RETAINED BREATH.\n\nThis is a very important exercise which tends to strengthen and\ndevelop the respiratory muscles as well as the lungs, and its frequent\npractice will also tend to expand the chest. The Yogis have found that\nan occasional holding of the breath, after the lungs have been filled\nwith the Complete Breath, is very beneficial, not only to the\nrespiratory organs but to the organs of nutrition, the nervous system\nand the blood itself. They have found that an occasional holding of\nthe breath tends to purify the air which has remained in the lungs\nfrom former inhalations, and to more fully oxygenate the blood. They\nalso know that the breath so retained gathers up all the waste matter,\nand when the breath is expelled it carries with it the effete matter\nof the system, and cleanses the lungs just as a purgative does the\nbowels. The Yogis recommend this exercise for various disorders of the\nstomach, liver and blood, and also find that it frequently relieves\nbad breath, which often arises from poorly ventilated lungs. We\nrecommend students to pay considerable attention to this exercise, as\nit has great merits. The following directions will give you a clear\nidea of the exercise:\n\n     (1) Stand erect.\n\n     (2) Inhale a Complete Breath.\n\n     (3) Retain the air as long as you can comfortably.\n\n     (4) Exhale vigorously through the open mouth.\n\n     (5) Practice the Cleansing Breath.\n\nAt first you will be able to retain the breath only a short time, but\na little practice will also show a great improvement. Time yourself\nwith a watch if you wish to note your progress.\n\n(2) LUNG CELL STIMULATION.\n\nThis exercise is designed to stimulate the air cells in the lungs, but\nbeginners must not overdo it, and in no case should it be indulged in\ntoo vigorously. Some may find a slight dizziness resulting from the\nfirst few trials, in which case let them walk around a little and\ndiscontinue the exercise for a while.\n\n     (1) Stand erect, with hands at sides.\n\n     (2) Breathe in very slowly and gradually.\n\n     (3) While inhaling, gently tap the chest with the finger\n     tips, constantly changing position.\n\n     (4) When the lungs are filled, retain the breath and pat the\n     chest with the palms of the hands.\n\n     (5) Practice the Cleansing Breath.\n\nThis exercise is very bracing and stimulating to the whole body, and\nis a well-known Yogi practice. Many of the air cells of the lungs\nbecome inactive by reason of incomplete breathing, and often become\nalmost atrophied. One who has practiced imperfect breathing for years\nwill find it not so easy to stimulate all these ill-used air cells\ninto activity all at once by the Complete Breath, but this exercise\nwill do much toward bringing about the desired result, and is worth\nstudy and practice.\n\n(3) RIB STRETCHING.\n\nWe have explained that the ribs are fastened by cartilages, which\nadmit of considerable expansion. In proper breathing, the ribs play an\nimportant part, and it is well to occasionally give them a little\nspecial exercise in order to preserve their elasticity. Standing or\nsitting in unnatural positions, to which many of the Western people\nare addicted, is apt to render the ribs more or less stiff and\ninelastic, and this exercise will do much to overcome same.\n\n     (1) Stand erect.\n\n     (2) Place the hands one on each side of the body, as high up\n     under the armpits as convenient, the thumbs reaching toward\n     the back, the palms on the side of the chest and the fingers\n     to the front over the breast.\n\n     (3) Inhale a Complete Breath.\n\n     (4) Retain the air for a short time.\n\n     (5) Then gently squeeze the sides, at the same time slowly\n     exhaling.\n\n     (6) Practice the cleansing breath.\n\nUse moderation in this exercise and do not overdo its\n\n(4) CHEST EXPANSION.\n\nThe chest is quite apt to be contracted from bending over one's work,\netc. This exercise is very good for the purpose of restoring natural\nconditions and gaining chest expansion.\n\n     (1) Stand erect.\n\n     (2) Inhale a Complete Breath.\n\n     (3) Retain the air.\n\n     (4) Extend both arms forward and bring the two clenched\n     fists together on a level with the shoulder.\n\n     (5) Then swing back the fists vigorously until the arms\n     stand out straight sideways from the shoulders.\n\n     (6) Then bring back to Position 4, and swing to Position 5.\n     Repeat several times.\n\n     (7) Exhale vigorously through the opened mouth.\n\n     (8) Practice the Cleansing Breath.\n\nUse moderation and do not overdo this exercise.\n\n(5) WALKING EXERCISE.\n\n     (1) Walk with head up, chin drawn slightly in, shoulders\n     back, and with measured tread.\n\n     (2) Inhale a Complete Breath, counting (mentally) 1, 2, 3,\n     4, 5, 6, 7, 8, one count to each step, making the inhalation\n     extend over the eight counts.\n\n     (3) Exhale slowly through the nostrils, counting as\n     before--1, 2, 3, 4, 5, 6, 7, 8--one count to a step.\n\n     (4) Rest between breaths, continuing walking and counting,\n     I, 2, 3, 4, 5, 8, 7, 8, one count to a step.\n\n     (5) Repeat until you begin to feel tired. Then rest for a\n     while, and resume at pleasure. Repeat several times a day.\n\nSome Yogis vary this exercise by retaining the breath during a 1, 2,\n3, 4, count, and then exhale in an eight-step count. Practice\nwhichever plan seems most agreeable to you.\n\n(6) MORNING EXERCISE.\n\n     (1) Stand erect in a military attitude, head up, eyes front,\n     shoulders back, knees stiff, hands at sides.\n\n     (2) Raise body slowly on toes, inhaling a Complete Breath,\n     steadily and slowly.\n\n     (3) Retain the breath for a few seconds, maintaining the\n     same position.\n\n     (4) Slowly sink to first position, at the same time slowly\n     exhaling the air through the nostrils.\n\n     (5) Practice Cleansing Breath.\n\n     (6) Repeat several times, varying by using right leg alone,\n     then left leg alone.\n\n(7) STIMULATING CIRCULATION.\n\n     (1) Stand erect.\n\n     (2) Inhale a Complete Breath and retain.\n\n     (3) Bend forward slightly and grasp a stick or cane steadily\n     and firmly, and gradually exerting your entire strength upon\n     the grasp.\n\n     (4) Relax the grasp, return to first position, and slowly\n     exhale.\n\n     (5) Repeat several times.\n\n     (6) Finish with the Cleansing Breath.\n\nThis exercise may be performed without the use of a stick or cane, by\ngrasping an imaginary cane, using the will to exert the pressure. The\nexercise is a favorite Yogi plan of stimulating the circulation by\ndriving the arterial blood to the extremities, and drawing back the\nvenous blood to the heart and lungs that it may take up the oxygen\nwhich has been inhaled with the air. In cases of poor circulation\nthere is not enough blood in the lungs to absorb the increased amount\nof oxygen inhaled, and the system does not get the full benefit of the\nimproved breathing.\n\nIn such cases, particularly, It Is well to practice this exercise,\noccasionally with the regular Complete Breathing exercise.\n\n\n\n\nCHAPTER XII.\n\n\nSEVEN MINOR YOGI EXERCISES.\n\nThis chapter is composed of seven minor Yogi Breathing Exercises,\nbearing no special names, but each distinct and separate from the\nothers and having a different purpose in view. Each student will find\nseveral of these exercises best adapted to the special requirements of\nhis particular case. Although we have styled these exercises \"minor\nexercises,\" they are quite valuable and useful, or they would not\nappear in this book. They give one a condensed course in \"Physical\nCulture\" and \"Lung Development,\" and might readily be \"padded out\" and\nelaborated into a small book on these subjects. They have, of course,\nan additional value, as Yogi Breathing forms a part of each exercise.\nDo not pass them by because they are marked \"minor.\" Some one or more\nof these exercises may be just what you need. Try them and decide for\nyourself.\n\nEXERCISE I.\n\n     (1) Stand erect with hands at sides.\n\n     (2) Inhale Complete Breath.\n\n     (3) Raise the arms slowly, keeping them rigid until the\n     hands touch over head.\n\n     (4) Retain the breath a few minutes with hands over head.\n\n     (5) Lower hands slowly to sides, exhaling slowly at same time.\n\n     (6) Practice Cleansing Breath.\n\nEXERCISE II.\n\n     (1) Stand erect, with arms straight In front of you.\n\n     (2) Inhale Complete Breath and retain.\n\n     (3) Swing arms back as far as they will go; then back to\n     first position; then repeat several times, returning the\n     breath all the while.\n\n     (4) Exhale vigorously through mouth.\n\n     (5) Practice Cleansing Breath.\n\nEXERCISE III.\n\n     (1) Stand erect with arms straight In front of you,\n\n     (2) Inhale Complete Breath.\n\n     (3) Swing arms around in a circle, backward, a few times.\n     Then reverse a few times, retaining the breath all the\n     while. You may vary this by rotating them alternately like\n     the sails of a windmill.\n\n     (4) Exhale the breath vigorously through the mouth.\n\n     (5) Practice Cleansing Breath.\n\nEXERCISE IV.\n\n     (1) Lie on the floor with your face downward and palms of\n     hands flat upon the floor by your sides.\n\n     (2) Inhale Complete Breath and retain.\n\n     (3) Stiffen the body and raise yourself up by the strength\n     of your arms until you rest on your hands and toes\n\n     (4) Then lower yourself to original position. Repeat several\n     times.\n\n     (5) Exhale vigorously through your mouth.\n\n     (6) Practice Cleansing Breath.\n\nEXERCISE V.\n\n     (1) Stand erect with your palms against the wall.\n\n     (2) Inhale Complete Breath and retain.\n\n     (3) Lower the chest to the wall, resting your weight on your\n     hands.\n\n     (4) Then raise yourself back with the arm muscles alone,\n     keeping the body stiff.\n\n     (5) Exhale vigorously through the mouth.\n\n     (6) Practice Cleansing Breath.\n\nEXERCISE VI.\n\n     (1) Stand erect with arms \"akimbo,\" that is, with hands\n     resting around the waist and elbows standing out.\n\n     (2) Inhale Complete Breath and retain.\n\n     (3) Keep legs and hips stiff and bend well forward, as If\n     bowing, at the same time exhaling slowly.\n\n     (4) Return to first position and take another Complete Breath.\n\n     (5) Then bend backward, exhaling slowly.\n\n     (6) Return to first position and take a Complete Breath.\n\n     (7) Then bend sideways, exhaling slowly. (Vary by bending to\n     right and then to left.)\n\n     (8) Practice Cleansing Breath.\n\nEXERCISE VII.\n\n     (1) Stand erect, or sit erect, with straight spinal column.\n\n     (2) Inhale a Complete Breath, but instead of inhaling in a\n     continuous steady stream, take a series of short, quick\n     \"sniffs,\" as if you were smelling aromatic salts or ammonia\n     and did not wish to get too strong a \"whiff.\" Do not exhale\n     any of these little breaths, but add one to the other until\n     the entire lung space Is filled.\n\n     (3) Retain for a few seconds.\n\n     (4) Exhale through the nostrils in a long, restful, sighing\n     breath.\n\n     (5) Practice Cleansing Breath.\n\n\n\n\nCHAPTER XIII.\n\n\nVIBRATION AND YOGI RHYTHMIC BREATHING\n\nAll is in vibration. From the tiniest atom to the greatest sun,\neverything is in a state of vibration. There is nothing in absolute\nrest in nature. A single atom deprived of vibration would wreck the\nuniverse. In incessant vibration the universal work is performed.\nMatter is being constantly played upon by energy and countless forms\nand numberless varieties result, and yet even the forms and varieties\nare not permanent. They begin to change the moment they are created,\nand from them are born innumerable forms, which in turn change and\ngive rise to newer forms, and so on and on, in infinite succession.\nNothing is permanent in the world of forms, and yet the great Reality\nis unchangeable. Forms are but appearances--they come, they go, but\nthe Reality is eternal and unchangeable.\n\nThe atoms of the human body are in constant vibration. Unceasing\nchanges are occurring. In a few months there is almost a complete\nchange in the matter composing the body, and scarcely a single atom\nnow composing your body will be found in It a few months hence.\nVibration, constant vibration. Change, constant change.\n\nIn all vibration is to be found a certain rhythm. Rhythm pervades the\nuniverse. The swing of the planets around the sun; the rise and fall\nof the sea; the beating of the heart; the ebb and flow of the tide;\nall follow rhythmics laws. The rays of the sun reach us; the rain\ndescends upon us, in obedience to the same law. All growth is but an\nexhibition of this law. All motion is a manifestation of the law of\nrhythm.\n\nOur bodies are as much subject to rhythmic laws as is the planet in\nits revolution around the sun. Much of the esoteric side of the Yogi\nScience of Breath is based upon this known principle of nature. By\nfalling in with the rhythm of the body, the Yogi manages to absorb a\ngreat amount of Prana, which he disposes of to bring about results\ndesired by him. We will speak of this at greater length later on.\n\nThe body which you occupy is like a small inlet running in to the land\nfrom the sea. Although apparently subject only to its own laws, it is\nreally subject to the ebb and flow of the tides of the ocean. The\ngreat sea of life is swelling and receding, rising and falling, and we\nare responding to its vibrations and rhythm. In a normal condition we\nreceive the vibration and rhythm of the great ocean of life, and\nrespond to it, but at times the mouth of the inlet seems choked up\nwith debris, and we fail to receive the impulse from Mother Ocean, and\ninharmony manifests within us.\n\nYou have heard how a note on a violin, if sounded repeatedly and in\nrhythm, will start into motion vibrations which will in time destroy a\nbridge. The same result is true when a regiment of soldiers crosses a\nbridge, the order being always given to \"break step\" on such an\noccasion, lest the vibration bring down both bridge and regiment.\nThese manifestations of the effect of rhythmic motion will give you an\nidea of the effect on the body of rhythmic breathing. The whole system\ncatches the vibration and becomes in harmony with the will, which\ncauses the rhythmic motion of the lungs, and while in such complete\nharmony will respond readily to orders from the will. With the body\nthus attuned, the Yogi finds no difficulty in increasing the\ncirculation in any part of the body by an order from the will, and in\nthe same way he can direct an increased current of nerve force to any\npart or organ, strengthening and stimulating it.\n\nIn the same way the Yogi by rhythmic breathing \"catches the swing,\" as\nit were, and is able to absorb and control a greatly increased amount\nof prana, which is then at the disposal of his will. He can and does\nuse it as a vehicle for sending forth thoughts to others and for\nattracting to him all those whose thoughts are keyed in the same\nvibration. The phenomena of telepathy, thought transference, mental\nhealing, mesmerism, etc., which subjects are creating such an interest\nin the Western world at the present time, but which have been known to\nthe Yogis for centuries, can be greatly increased and augmented If the\nperson sending forth the thoughts will do so after rhythmic breathing.\nRhythmic breathing will increase the value of mental healing, magnetic\nhealing, etc., several hundred per cent.\n\nIn rhythmic breathing the main thing to be acquired is the mental idea\nof rhythm. To those who know anything of music, the idea of measured\ncounting is familiar. To others, the rhythmic step of the soldier:\n\"Left, right; left, right; left, right; one, two, three, four; one,\ntwo, three, four,\" will convey the idea.\n\nThe Yogi bases his rhythmic time upon a unit corresponding with the\nbeat of his heart. The heart beat varies in different persons, but the\nheart beat unit of each person is the proper rhythmic standard for\nthat particular individual in his rhythmic breathing. Ascertain your\nnormal heart beat by placing your fingers over your pulse, and then\ncount: \"1, 2, 3, 4, 5, 6; 1, 2, 3, 4, 5, 6,\" etc., until the rhythm\nbecomes firmly fixed in your mind. A little practice will fix the\nrhythm, so that you will be able to easily reproduce it. The beginner\nusually inhales in about six pulse units, but he will be able to\ngreatly increase this by practice.\n\nThe Yogi rule for rhythmic breathing is that the units of inhalation\nand exhalation should be the same, while the units for retention and\nbetween breaths should be one-half the number of those of inhalation\nand exhalation.\n\nThe following exercise in Rhythmic Breathing should be thoroughly\nmastered, as it forms the basis of numerous other exercises, to which\nreference will be made later.\n\n     (1) Sit erect, in an easy posture, being sure to hold the\n     chest, neck and head as nearly in a straight line as\n     possible, with shoulders slightly thrown back and hands\n     resting easily on the lap. In this position the weight of\n     the body is largely supported by the ribs and the position\n     may be easily maintained. The Yogi has found that one cannot\n     get the best effect of rhythmic breathing with the chest\n     drawn in and the abdomen protruding.\n\n     (2) Inhale slowly a Complete Breath, counting six pulse\n     units.\n\n     (3) Retain, counting three pulse units.\n\n     (4) Exhale slowly through the nostrils, counting six pulse\n     units.\n\n     (5) Count three pulse beats between breaths.\n\n     (6) Repeat a number of times, but avoid fatiguing yourself\n     at the start.\n\n     (7) When you are ready to close the exercise, practice the\n     cleansing breath, which will rest you and cleanse the lungs.\n\nAfter a little practice you will be able to increase the duration of\nthe inhalations and exhalations, until about fifteen pulse units are\nconsumed. In this increase, remember that the units for retention and\nbetween breaths is one-half the units for inhalation and exhalation.\n\nDo not overdo yourself in your effort to increase the duration of the\nbreath, but pay as much attention as possible to acquiring the\n\"rhythm,\" as that is more important than the length of the breath.\nPractice and try until you get the measured \"swing\" of the movement,\nand until you can almost \"feel\" the rhythm of the vibratory motion\nthroughout your whole body. It will require a little practice and\nperseverance, but your pleasure at your improvement will make the task\nan easy one. The Yogi is a most patient and persevering man, and his\ngreat attainments are due largely to the possession of these\nqualities.\n\n\n\n\nCHAPTER XIV.\n\n\nPHENOMENA OF YOGI PSYCHIC BREATHING.\n\nWith the exception of the instructions in the Yogi Rhythmic Breathing,\nthe majority of the exercises heretofore given in this book relate to\nthe physical plane of effort, which, while highly important in itself,\nis also regarded by the Yogis as in the nature of affording a\nsubstantial basis for efforts on the psychic and spiritual plane. Do\nnot, however, discard or think lightly of the physical phase of the\nsubject, for remember that it needs a sound body to support a sound\nmind, and also that the body is the temple of the Ego, the lamp in\nwhich burns the light of the Spirit. Everything is good in its place,\nand everything has its place. The developed man is the \"all-around\nman,\" who recognizes body, mind and spirit and renders to each its\ndue. Neglect of either is a mistake which must be rectified sooner or\nlater; a debt which must be repaid with interest.\n\nWe will now take up the Psychic phase of the Yogi Science of Breath in\nthe shape of a series of exercises, each exercise carrying with it its\nexplanation.\n\nYou will notice that in each exercise rhythmic breathing is\naccompanied with the instructions to \"carry the thought\" of certain\ndesired results. This mental attitude gives the Will a cleared track\nupon which to exercise its force. We cannot, in this work, go into the\nsubject of the power of the Will, and must assume that you have some\nknowledge of the subject. If you have no acquaintance with the\nsubject, you will find that the actual practice of the exercises\nthemselves will give you a much clearer knowledge than any amount of\ntheoretical teaching, for as the old Hindu proverb says, \"He who\ntastes a grain of mustard seed knows more of its flavor than he who\nsees an elephant load of it.\"\n\n(1) GENERAL DIRECTIONS FOR YOGI PSYCHIC BREATHING.\n\nThe basis of all Yogi Psychic Breathing is the Yogi Rhythmic Breath,\ninstruction regarding which we gave in our last chapter. In the\nfollowing exercises, in order to avoid useless repetition, we will say\nmerely, \"Breathe Rhythmically,\" and then give the instruction for the\nexercise of the psychic force, or directed Will power working in\nconnection with the rhythmic breath vibrations. After a little\npractice you will find that you will not need to count after the first\nrhythmic breath, as the mind will grasp the idea of time and rhythm\nand you will be able to breathe rhythmically at pleasure, almost\nautomatically. This will leave the mind clear for the sending of the\npsychic vibrations under the direction of the Will. (See the following\nfirst exercise for directions in using the Will.)\n\n(2) PRANA DISTRIBUTING.\n\nLying flat on the floor or bed, completely relaxed, with hands resting\nlightly over the Solar Plexus (over the pit of the stomach, where the\nribs begin to separate), breathe rhythmically. After the rhythm is\nfully established _will_ that each inhalation will draw in an\nincreased supply of prana or vital energy from the Universal supply,\nwhich will be taken up by the nervous system and stored in the Solar\nPlexus. At each exhalation will that the prana or vital energy is\nbeing distributed all over the body, to every organ and part; to every\nmuscle, cell and atom; to nerve, artery and vein; from the top of your\nhead to the soles of your feet; invigorating, strengthening and\nstimulating every nerve; recharging every nerve center; sending\nenergy, force and strength all over the system. While exercising the\nwill, try to form a mental picture of the inrushing prana, coming in\nthrough the lungs and being taken up at once by the Solar Plexus, then\nwith the exhaling effort, being sent to all parts of the system, down\nto the finger tips and down to the toes. It is not necessary to use\nthe Will with an effort. Simply commanding that which you wish to\nproduce and then making the mental picture of it is all that is\nnecessary. Calm command with the mental picture is far better than\nforcible willing, which only dissipates force needlessly. The above\nexercise is most helpful and greatly refreshes and strengthens the\nnervous system and produces a restful feeling all over the body. It is\nespecially beneficial In cases where one is tired or feels a lack of\nenergy.\n\n(3) INHIBITING PAIN.\n\nLying down or sitting erect, breath rhythmically, holding the thought\nthat you are inhaling prana. Then when you exhale, send the prana to\nthe painful part to re-establish the circulation and nerve current.\nThen inhale more prana for the purpose of driving out the painful\ncondition; then exhale, holding the thought that you are driving out\nthe pain. Alternate the two above mental commands, and with one\nexhalation stimulate the part and with the next drive out the pain.\nKeep this up for seven breaths, then practice the Cleansing Breath and\nrest a while. Then try it again until relief comes, which will be\nbefore long. Many pains will be found to be relieved before the seven\nbreaths are finished. If the hand is placed over the painful part, you\nmay get quicker results. Send the current of prana down the arm and\ninto the painful part.\n\n(4) DIRECTING THE CIRCULATION.\n\nLying down or sitting erect, breathe rhythmically, and with the\nexhalations direct the circulation to any part you wish, which may be\nsuffering from imperfect circulation. This is effective in cases of\ncold feet or in cases of headache, the blood being sent downward in\nboth cases, in the first case warming the feet, and in the latter,\nrelieving the brain from too great pressure. In the case of headache,\ntry the Pain Inhibiting first, then follow with sending the blood\ndownward. You will often feel a warm feeling in the legs as the\ncirculation moves downward. The circulation is largely under the\ncontrol of the will and rhythmic breathing renders the task easier.\n\n(5) SELF-HEALING.\n\nLying in a relaxed condition, breathe rhythmically, and command that a\ngood supply of prana be inhaled. With the exhalation, send the prana\nto the affected part for the purpose of stimulating it. Vary this\noccasionally by exhaling, with the mental command that the diseased\ncondition be forced out and disappear. Use the hands in this exercise,\npassing them down the body from the head to the affected part. In\nusing the hands in healing yourself or others always hold the mental\nimage that the prana is flowing down the arm and through the finger\ntips into the body, thus reaching the affected part and healing it. Of\ncourse we can give only general directions in this book without taking\nup the several forms of disease in detail, but a little practice of\nthe above exercise, varying it slightly to fit the conditions of the\ncase, will produce wonderful results. Some Yogis follow the plan of\nplacing both hands on the affected part, and then breathing\nrhythmically, holding the mental image that they are fairly pumping\nprana into the diseased organ and part, stimulating it and driving out\ndiseased conditions, as pumping into a pail of dirty water will drive\nout the latter and fill the bucket with fresh water. This last plan is\nvery effective if the mental image of the pump is clearly held, the\ninhalation representing the lifting of the pump handle and the\nexhalation the actual pumping.\n\n(6) HEALING OTHERS.\n\nWe cannot take up the question of the psychic treatment of disease by\nprana in detail in this book, as such would be foreign to its purpose.\nBut we can and will give you simple, plain instructions whereby you\nmay be enabled to do much good in relieving others. The main principle\nto remember is that by rhythmic breathing and controlled thought you\nare enabled to absorb a considerable amount of prana, and are also\nable to pass it into the body of another person, stimulating weakened\nparts and organs and imparting health and driving out diseased\nconditions. You must first learn to form such a clear mental image of\nthe desired condition that you will be able to actually feel the\ninflux of prana, and the force running down your arms and out of your\nfinger tips into the body of the patient. Breathe rhythmically a few\ntimes until the rhythm is fairly established, then place your bands\nupon the affected part of the body of the patient, letting them rest\nlightly over the part. Then follow the \"pumping\" process described to\nthe preceding exercise (Self-Healing) and fill the patient full of\nprana until the diseased condition is driven out. Every once in a\nwhile raise the hands and \"flick\" the fingers as if you were throwing\noff the diseased condition. It is well to do this occasionally and\nalso to wash the hands after treatment, as otherwise you may take on a\ntrace of the diseased condition of the patient. Also practice the\nCleansing Breath several times after the treatment. During the\ntreatment let the prana pour into the patient in one continuous\nstream, allowing yourself to be merely the pumping machinery\nconnecting the patient with the universal supply of prana, and\nallowing it to flow freely through you. You need not work the hands\nvigorously, but simply enough that the prana freely reaches the\naffected parts. The rhythmic breathing must be practiced frequently\nduring the treatment, so as to keep the rhythm normal and to afford\nthe prana a free passage. It is better to place the hands on the bare\nskin, but where this is not advisable or possible place them over the\nclothing. Vary above method occasionally during the treatment by\nstroking the body gently and softly with the finger tips, the fingers\nbeing kept slightly separated. This is very soothing to the patient.\nIn cases of long standing you may find it helpful to give the mental\ncommand in words, such as \"get out, get out,\" or \"be strong, be\nstrong,\" as the case may be, the words helping you to exercise the\nwill more forcibly and to the point. Vary these instructions to suit\nthe needs of the case, and use your own judgment and inventive\nfaculty. We have given you the general principles and you can apply\nthem in hundreds of different ways. The above apparently simple\ninstruction, if carefully studied and applied, will enable one to\naccomplish all that the leading \"magnetic healers\" are able to,\nalthough their \"systems\" are more or less cumbersome and complicated.\nThey are using prana ignorantly and calling it \"magnetism.\" If they\nwould combine rhythmic breathing with their \"magnetic\" treatment they\nwould double their efficiency.\n\n(7) DISTANT HEALING.\n\nPrana colored by the thought of the sender may be projected to persons\nat a distance, who are willing to receive it, and healing work done in\nthis way. This is the secret of the \"absent healing,\" of which the\nWestern world has heard so much of late years. The thought of the\nhealer sends forth and colors the prana of the sender, and it flashes\nacross space and finds lodgment in the psychic mechanism of the\npatient. It is unseen, and like the Marconi waves, it passes through\nintervening obstacles and seeks the person attuned to receive it. In\norder to treat persons at a distance, you must form a mental image of\nthem until you can feel yourself to be en rapport with them. This is a\npsychic process dependent upon the mental imagery of the healer. You\ncan feel the sense of rapport when it is established, it manifesting\nin a sense of nearness. That is about as plain as we can describe it.\nIt may be acquired by a little practice, and some will get it at the\nfirst trial. When rapport is established, say mentally to the distant\npatient, \"I am sending you a supply of vital force or power, which\nwill invigorate you and heal you.\" Then picture the prana as leaving\nyour mind with each exhalation of rhythmic breath, and traveling\nacross space instantaneously and reaching the patient and healing him.\nIt is not necessary to fix certain hours for treatment, although you\nmay do so if you wish. The receptive condition of the patient, as he\nis expecting and opening himself up to your psychic force, attunes him\nto receive your vibrations whenever you may send them. If you agree\nupon hours, let him place himself in a relaxed attitude and receptive\ncondition. The above is the great underlying principle of the \"absent\ntreatment\" of the Western world. You may do these things as well as\nthe most noted healers, with a little practice.\n\n\n\n\nCHAPTER XV.\n\n\nMORE PHENOMENA OF YOGI PSYCHIC BREATHING.\n\n(1) THOUGHT PROJECTION.\n\nThoughts may be projected by following the last mentioned method\n(Distant Healing) and others will feel the effect of thought so sent\nforth, it being remembered always that no evil thought can ever injure\nanother person whose thoughts are good. Good thoughts are always\npositive to bad ones, and bad ones always negative to good ones. One\ncan, however, excite the interest and attention of another by sending\nhim thought waves in this way, charging the prana with the message he\nwishes to convey. If you desire another's love and sympathy, and\npossess love and sympathy for him, you can send him thoughts of this\nkind with effect, providing your motives are pure. Never, however,\nattempt to influence another to his hurt, or from impure or selfish\nmotives, as such thoughts only recoil upon the sender with redoubled\nforce, and injure him, while the innocent party is not affected.\nPsychic force when legitimately used is all right, but beware of\n\"black magic\" or improper and unholy uses of it, as such attempts are\nlike playing with a dynamo, and the person attempting such things will\nbe surely punished by the result of the act itself. However, no person\nof impure motives ever acquires a great degree of psychic power, and a\npure heart and mind is an invulnerable shield against improper psychic\npower. Keep yourself pure and nothing can hurt you.\n\n(2) FORMING AN AURA.\n\nIf you are ever in the company of persons of a low order of mind, and\nyou feel the depressing influence of their thought, breathe\nrhythmically a few times, thus generating an additional supply of\nprana, and then by means of the mental image method surround yourself\nwith an egg-shaped thought aura, which will protect you from the gross\nthought and disturbing influences of others.\n\n(3) RECHARGING YOURSELF.\n\nIf you feel that your vital energy is at a low ebb, and that you need\nto store up a new supply quickly, the best plan is to place the feet\nclose together (side by side, of course) and to lock the fingers of\nboth hands in any way that seems the most comfortable. This closes the\ncircuit, as it were, and prevents any escape of prana through the\nextremities. Then breathe rhythmically a few times, and you will feel\nthe effect of the recharging.\n\n(4) RECHARGING OTHERS.\n\nIf some friend is deficient in vitality you may aid him by sitting in\nfront of him, your toes touching his, and his hands in yours. Then\nboth breathe rhythmically, you forming the mental image of sending\nprana into his system, and he holding the mental image of receiving\nthe prana. Persons of weak vitality or passive will should be careful\nwith whom they try this experiment, as the prana of a person of evil\ndesires will be colored with the thoughts of that person, and may give\nhim a temporary influence over the weaker person. The latter, however,\nmay easily remove such influence by closing the circuit (as before\nmentioned) and breathing a few rhythmic breaths, closing with the\nCleansing Breath.\n\n(5) CHARGING WATER.\n\nWater may be charged with prana, by breathing rhythmically, and\nholding the glass of water by the bottom, in the left hand, and then\ngathering the fingers of the right hand together and shaking them\ngently over the water, as if you were shaking drops of water off of\nyour finger tips into the glass. The mental image of the prana being\npassed into the water must also be held. Water thus charged is found\nstimulating to weak or sick persons, particularly if a healing thought\naccompanies the mental image of the transfer of the prana. The caution\ngiven in the last exercise applies also to this one, although the\ndanger exists only in a greatly lessened degree.\n\n(6) ACQUIRING MENTAL QUALITIES.\n\nNot only can the body be controlled by the mind under direction of the\nwill, but the mind itself can be trained and cultivated by the\nexercise of the controlling will. This, which the Western world knows\nas \"Mental Science,\" etc., has proved to the West portions of that\ntruth which the Yogi has known for ages. The mere calm demand of the\nWill will accomplish wonders in this direction, but if the mental\nexercise is accompanied by rhythmic breathing, the effect is greatly\nincreased. Desirable qualities may be acquired by holding the proper\nmental image of what is desired during rhythmic breathing. Poise and\nSelf Control, desirable qualities; increased power, etc., may be\nacquired in this way. Undesirable qualities may be eliminated by\ncultivating the opposite qualities. Any or all the \"Mental Science\"\nexercises, \"treatments\" and \"affirmations\" may be used with the Yogi\nRhythmic Breath. The following is a good general exercise for the\nacquirement and development of desirable mental qualities:\n\n     Lie in a passive attitude, or sit erect. Picture to yourself\n     the qualities you desire to cultivate, seeing yourself as\n     possessed of the qualities, and demanding that your mind\n     develop the quality. Breathe rhythmically, holding the\n     mental picture firmly. Carry the mental picture with you as\n     much as possible, and endeavor to live up to the ideal you\n     have set up in your mind. You will find yourself gradually\n     growing up to your ideal. The rhythm of the breathing\n     assists the mind in forming new combinations, and the\n     student who has followed the Western system will find the\n     Yogi Rhythmic a wonderful ally in his \"Mental Science\"\n     works.\n\n(7) ACQUIRING PHYSICAL QUALITIES.\n\nPhysical qualities may be acquired by the same methods as above\nmentioned in connection with mental qualities. We do not mean, of\ncourse, that short men can be made tall, or that amputated limbs may\nbe replaced, or similar miracles. But the expression of the\ncountenance may be changed; courage and general physical\ncharacteristics improved by the control of the Will, accompanied by\nrhythmic breathing. As a man thinks so does he look, act, walk, sit,\netc. Improved thinking will mean improved looks and actions. To\ndevelop any part of the body, direct the attention to it, while\nbreathing rhythmically, holding the mental picture that you are\nsending an increased amount of prana, or nerve force, to the part, and\nthus increasing its vitality and developing it. This plan applies\nequally well to any part of the body which you wish to develop. Many\nWestern athletes use a modification of this plan in their exercises.\nThe student who has followed our instructions so far will readily\nunderstand haw to apply the Yogi principles in the above work. The\ngeneral rule of exercise is the same as in the preceding exercise\n(acquiring Mental Qualities). We have touched upon the subject of the\ncure of physical ailments in preceding pages.\n\n\n(8) CONTROLLING THE EMOTIONS.\n\nThe undesirable emotions, such as Fear, Worry, Anxiety, Hate, Anger,\nJealousy, Envy, Melancholy, Excitement, Grief, etc., are amenable to\nthe control of the Will, and the Will is enabled to operate more\neasily in such cases if rhythmic breathing is practiced while the\nstudent is \"willing.\" The following exercise has been found most\neffective by the Yogi students, although the advanced Yogi has but\nlittle need of it, as he has long since gotten rid of these\nundesirable mental qualities by growing spiritually beyond them. The\nYogi student, however, finds the exercise a great help to him while he\nis growing.\n\nBreathe rhythmically, concentrating the attention upon the Solar\nPlexus, and sending to it the mental command \"Get Out.\" Send the\nmental command firmly, just as you begin to exhale, and form the\nmental picture of the undesirable emotions being carried away with the\nexhaled breath. Repeat seven times, and finish with the Cleansing\nBreath, and then see how good you feel. The mental command must be\ngiven \"in earnest,\" as trifling will not do the work.\n\n(9) TRANSMUTATION OF THE REPRODUCTIVE ENERGY.\n\nThe Yogis possess great knowledge regarding the use and abuse of the\nreproductive principle in both sexes. Some hints of this esoteric\nknowledge have filtered out and have been used by Western writers on\nthe subject, and much good has been accomplished in this way. In this\nlittle book we cannot do more than touch upon the subject, and\nomitting all except a bare mention of theory, we will give a practical\nbreathing exercise whereby the student will be enabled to transmute\nthe reproductive energy into vitality for the entire system, instead\nof dissipating and wasting it in lustful indulgences in or out of the\nmarriage relations. The reproductive energy is creative energy, and\nmay be taken up by the system and transmuted into strength and\nvitality, thus serving the purpose of regeneration instead of\ngeneration. If the young men of the Western world understood these\nunderlying principles they would be saved much misery and unhappiness\nin after years, and would be stronger mentally, morally and\nphysically.\n\nThis transmutation of the reproductive energy gives great vitality to\nthose practicing it. They will be filled with great vital force, which\nwill radiate from them and will manifest in what has been called\n\"personal magnetism.\" The energy thus transmuted may be turned into\nnew channels and used to great advantage. Nature has condensed one of\nits most powerful manifestations of prana into reproductive energy, as\nits purpose is to create. The greatest amount of vital force is\nconcentrated in the smallest area. The reproductive organism is the\nmost powerful storage battery in animal life, and its force can be\ndrawn upward and used, as well as expended in the ordinary functions\nof reproduction, or wasted in riotous lust. The majority of our\nstudents know something of the theories of regeneration; and we can do\nlittle more than to state the above facts, without attempting to prove\nthem.\n\nThe Yogi exercise for transmuting reproductive energy is simple. It is\ncoupled with rhythmic breathing, and can be easily performed. It may\nbe practiced at any time, but is specially recommended when one feels\nthe instinct most strongly, at which time the reproductive energy is\nmanifesting and may be most easily transmuted for regenerative\npurposes. The exercise is as follows: Keep the mind fixed on the idea\nof Energy, and away from ordinary sexual thoughts or imaginings. If\nthese thoughts come into the mind do not be discouraged, but regard\nthem as manifestations of a force which you intend using for the\npurposes of strengthening the body and mind. Lie passively or sit\nerect, and fix your mind on the idea of drawing the reproductive\nenergy upward to the Solar Plexus, where it will be transmuted and\nstored away as a reserve force of vital energy. Then breathe\nrhythmically, forming the mental image of drawing up the reproductive\nenergy with each inhalation. With each inhalation make a command of\nthe Will that the energy be drawn upward from the reproductive\norganization to the Solar Plexus. If the rhythm is fairly established\nand the mental image is clear, you will be conscious of the upward\npassage of the energy, and will feel its stimulating effect. If you\ndesire an increase in mental force, you may draw it up to the brain\ninstead of to the Solar Plexus, by giving the mental command and\nholding the mental image of the transmission to the brain. The man or\nwoman doing metal creative work, or bodily creative work, will be able\nto use this creative energy in their work by following the above\nexercise, drawing up the energy with the inhalation and sending it\nforth with the exhalation. In this last form of exercise, only such\nportions as are needed in the work will pass into the work being done,\nthe balance remaining stored up in the Solar Plexus. You will\nunderstand, of course, that it is not the reproductive fluids which\nare drawn up and used, but the etheripranic energy which animates the\nlatter, the soul of the reproductive organism, as it were. It is usual\nto allow the head to bend forward easily and naturally during the\ntransmuting exercise.\n\n(10) BRAIN STIMULATING.\n\nThe Yogis have found the following exercise most useful in stimulating\nthe action of the brain for the purpose of producing clear thinking\nand reasoning. It has a wonderful effect in clearing the brain and\nnervous system, and those engaged in mental work will find it most\nuseful to them, both in the direction of enabling them to do better\nwork and also as a means of refreshing the mind and clearing it after\narduous mental labor.\n\nSit in an erect posture, keeping the spinal column straight, and the\neyes well to the front, letting the hands rest on the upper part of\nthe legs. Breathe rhythmically, but instead of breathing through both\nnostrils as in the ordinary exercises, press the left nostril close\nwith the thumb, and inhale through the right nostril. Then remove the\nthumb, and close the right nostril with the finger, and then exhale\nthrough the left nostril. Then, without changing the fingers, inhale\nthrough the left nostril, and changing fingers, exhale through the\nright. Then inhale through right and exhale through left, and so on,\nalternating nostrils as above mentioned, closing the unused nostril\nwith the thumb or forefinger. This is one of the oldest forms of Yogi\nbreathing, and is quite important and valuable, and is well worthy of\nacquirement. But it is quite amusing to the Yogis to know that to the\nWestern world this method is often held out as being the \"whole\nsecret\" of Yogi Breathing. To the minds of many Western readers, \"Yogi\nBreathing\" suggests nothing more than a picture of a Hindu, sitting\nerect, and alternating nostrils in the act of breathing. \"Only this\nand nothing more.\" We trust that this little work will open the eyes\nof the Western world to the great possibilities of Yogi Breathing, and\nthe numerous methods whereby it may be employed.\n\n(11) THE GRAND YOGI PSYCHIC BREATH.\n\nThe Yogis have a favorite form of psychic breathing which they\npractice occasionally, to which has been given a Sanscrit term of\nwhich the above is a general equivalent. We have given it last, as it\nrequires practice on the part of the student in the line of rhythmic\nbreathing and mental imagery, which he has now acquired by means of\nthe preceding exercises. The general principles of the Grand Breath\nmay be summed up in the old Hindu saying: \"Blessed is the Yogi who can\nbreathe through his bones.\" This exercise will fill the entire system\nwith prana, and the student will emerge from it with every bone,\nmuscle, nerve, cell, tissue, organ and part energized and attuned by\nthe prana and the rhythm of the breath. It is a general housecleaning\nof the system, and he who practices it carefully will feel as if he\nhad been given a new body, freshly created, from the crown of his head\nto the tips of his toes. We will let the exercise speak for itself.\n\n     (1) Lie in a relaxed position, at perfect ease.\n\n     (2) Breathe rhythmically until the rhythm is perfectly\n     established.\n\n     (3) Then, inhaling and exhaling, form the mental image of\n     the breath being drawn up through the bones of the legs, and\n     then forced out through them; then through the bones of the\n     arms; then through the top of the skull; then through the\n     stomach; then through the reproductive region; then as if it\n     were traveling upward and downward along the spinal column;\n     and then as if the breath were being inhaled and exhaled\n     through every pore of the skin, the whole body being filled\n     with prana and life.\n\n     (4) Then (breathing rhythmically) send the current of prana\n     to the Seven Vital Centers, in turn, as follows, using the\n     mental picture as in previous exercises:\n\n          (a) To the forehead.\n\n          (b) To the back of the head.\n\n          (c) To the base of the brain.\n\n          (d) To the Solar Plexus.\n\n          (e) To the Sacral Region (lower part of the spine).\n\n          (f) To the region of the navel.\n\n          (g) To the reproductive region.\n\n     Finish by sweeping the current of prana, to and fro from\n     head to feet several times.\n\n     (5) Finish with Cleansing Breath.\n\n\n\n\nCHAPTER XVI.\n\n\nYOGI SPIRITUAL BREATHING.\n\nThe Yogis not only bring about desired mental qualities and properties\nby will-power coupled with rhythmic breathing, but they also develop\nspiritual faculties, or rather aid in their unfoldment, in the same\nway. The Oriental philosophies teach that man has many faculties which\nare at present in a dormant state, but which will become unfolded as\nthe race progresses. They also teach that man, by the proper effort of\nthe will, aided by favorable conditions, may aid in the unfoldment of\nthese spiritual faculties, and develop them much sooner than in the\nordinary process of evolution. In other words, one may even now\ndevelop spiritual powers of consciousness which will not become the\ncommon property of the race until after long ages of gradual\ndevelopment under the law of evolution. In all of the exercises\ndirected toward this end, rhythmic breathing plays an important part.\nThere is of course no mystic property in the breath itself which\nproduces such wonderful results, but the rhythm produced by the Yogi\nbreath is such as to bring the whole system, including the brain,\nunder perfect control, and in perfect harmony, and by this means, the\nmost perfect condition is obtained for the unfoldment of these latent\nfaculties.\n\nIn this work we cannot go deeply into the philosophy of the East\nregarding spiritual development, because this subject would require\nvolumes to cover it, and then again the subject is too abstruse to\ninterest the average reader. There are also other reasons, well known\nto occultists, why this knowledge should not be spread broadcast at\nthis time. Rest assured, dear student, that when the time comes for\nyou to take the next step, the way will be opened out before you.\n\"When the chela (student) is ready, the guru (master) appears.\" In\nthis chapter we will give you directions for the development of two\nphases of spiritual consciousness, i.e., (1) the consciousness of the\nidentity of the Soul, and (2) the consciousness of the connection of\nthe Soul with the Universal Life. Both of the exercises given below\nare simple, and consist of mental images firmly held, accompanied with\nrhythmic breathing. The student must not expect too much at the start,\nbut must make haste slowly, and be content to develop as does the\nflower, from seed to blossom.\n\n\nSOUL CONSCIOUSNESS.\n\nThe real Self is not the body or even the mind of man. These things\nare but a part of his personality, the lesser self. The real Self is\nthe Ego, whose manifestation is in individuality. The real Self is\nindependent of the body, which it inhabits, and is even independent of\nthe mechanism of the mind, which it uses as an instrument. The real\nSelf is a drop from the Divine Ocean, and is eternal and\nindestructible. It cannot die or be annihilated, and no matter what\nbecomes of the body, the real Self still exists. It is the Soul. Do\nnot think of your Soul as a thing apart from you, for YOU are the\nSoul, and the body is the unreal and transitory part of you which is\nchanging in material every day, and which you will some day discard.\nYou may develop the faculties so that they will be conscious of the\nreality of the Soul, and its independence of the body. The Yogi plan\nfor such development is by meditation upon the real Self or Soul,\naccompanied by rhythmic breathing. The following exercise is the\nsimplest form.\n\nEXERCISE.--Place your body in a relaxed, reclining position. Breathe\nrhythmically, and meditate upon the real Self, thinking of yourself as\nan entity independent of the body, although inhabiting it and being\nable to leave it at will. Think of yourself, not as the body, but as a\nspirit, and of your body as but a shell, useful and comfortable, but\nnot a part of the real You. Think of yourself as an independent being,\nusing the body only as a convenience. While meditating, ignore the\nbody entirely, and you will find that you will often become almost\nentirely unconscious of it, and will seem to be out of the body to\nwhich you may return when you are through with the exercise.\n\nThis is the gist of the Yogi meditative breathing methods, and if\npersisted in will give one a wonderful sense of the reality of the\nSoul, and will make him seem almost independent of the body. The sense\nof immortality will often come with this increased consciousness, and\nthe person will begin to show signs of spiritual development which\nwill be noticeable to himself and others. But he must not allow\nhimself to live too much in the upper regions, or to despise his body,\nfor he is here on this plane for a purpose, and he must not neglect\nhis opportunity to gain the experiences necessary to round him out,\nnor must he fail to respect his body, which is the Temple of the\nSpirit.\n\n\nTHE UNIVERSAL CONSCIOUSNESS.\n\nThe Spirit in man, which is the highest manifestation of his Soul, is\na drop in the ocean of Spirit, apparently separate and distinct, but\nyet really in touch with the ocean itself, and with every other drop\nin it. As man unfolds in spiritual consciousness he becomes more and\nmore aware of his relation to the Universal Spirit, or Universal Mind\nas some term it. He feels at times as if he were almost at-one-ment\nwith it, and then again he loses the sense of contact and\nrelationship. The Yogis seek to attain this state of Universal\nConsciousness by meditation and rhythmic breathing, and many have thus\nattained the highest degree of spiritual attainment possible to man in\nthis stage of his existence. The student of this work will not need\nthe higher instruction regarding adeptship at this time, as he has\nmuch to do and accomplish before he reaches that stage, but it may be\nwell to initiate him into the elementary stages of the Yogi exercises\nfor developing Universal Consciousness, and if he is in earnest he\nwill discover means and methods whereby he may progress. The way is\nalways opened to him who is ready to tread the path. The following\nexercise will be found to do much toward developing the Universal\nConsciousness in those who faithfully practice it.\n\nEXERCISE.--Place your body in a reclining, relaxed position. Breathe\nrhythmically, and meditate upon your relationship with the Universal\nMind of which you are but an atom. Think of yourself as being in touch\nwith All, and at-one-ment with All. See All as One, and your Soul as a\npart of that One. Feel that you are receiving the vibrations from the\ngreat Universal Mind, and are partaking of its power and strength and\nwisdom. The two following lines of meditation may be followed.\n\n(a) With each inhalation, think of yourself as drawing in to yourself\nthe strength and power of the Universal Mind. When exhaling think of\nyourself as passing out to others that same power, at the same time\nbeing filled with love for every living thing, and desiring that it be\na partaker of the same blessings which you are now receiving. Let the\nUniversal Power circulate through you.\n\n(b) Place your mind in a reverential state, and meditate upon the\ngrandeur of the Universal Mind, and open yourself to the inflow of the\nDivine Wisdom, which will fill you with illuminating wisdom, and then\nlet the same flow out from you to your brothers and sisters whom you\nlove and would help.\n\nThis exercise leaves with those who have practiced it a new-found\nsense of strength, power and wisdom, and a feeling of spiritual\nexaltation and bliss. It must be practiced only in a serious,\nreverential mood, and must not be approached triflingly or lightly.\n\n\nGENERAL DIRECTIONS.\n\nThe exercises given in this chapter require the proper mental attitude\nand conditions, and the trifler and person of a non-serious nature, or\none without a sense of spirituality and reverence, had better pass\nthem by, as no results will be obtained by such persons, and besides\nit is a wilful trifling with things of a high order, which course\nnever benefits those who pursue it. These exercises are for the few\nwho can understand them, and the others will feel no attraction to try\nthem.\n\nDuring meditation let the mind dwell upon the ideas given in the\nexercise, until it becomes clear to the mind, and gradually manifests\nin real consciousness within you. The mind will gradually become\npassive and at rest, and the mental image will manifest clearly. Do\nnot indulge in these exercises too often, and do not allow the\nblissful state produced to render you dissatisfied with the affairs of\neveryday life, as the latter are useful and necessary for you, and you\nmust never shirk a lesson, however disagreeable to you it may be. Let\nthe joy arising from the unfolding consciousness buoy you up and nerve\nyou for the trials of life, and not make you dissatisfied and\ndisgusted. All is good, and everything has its place. Many of the\nstudents who practice these exercises will in time wish to know more.\nRest assured that when the time comes we will see that you do not seek\nin vain. Go on in courage and confidence, keeping your face toward the\nEast, from whence comes the rising Sun.\n\nPeace be unto you, and unto all men.\n\nAUM.","title":"The Hindu-Yogi Science of Breath","tradition":"scripture-revelation","translated_text":null,"word_count":21890}