1. Hindu Yogi Science Of Breath Yogi ramachandra

INDIGO 1

THE HINDU YOCI SCIENCE OF BREATH

Yogi Ramacharaka COSMO

2

Hindu-Yogi Science of

Breath

Yogi Ramacharaka

2 Hindu-Yogi Science of Breath

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Author: Yogi Ramacharaka

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Language: English

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THE HINDU-YOGI Science -of- Breath

A Complete Manual of THE ORIENTAL BREATH-

ING PHILOSOPHY of Physical, Mental, Psychic

and Spiritual Development.

By YOGI RAMACHARAKA

4 Hindu-Yogi Science of Breath

INDEX.

CHAPTER Page

I. Salaam 1

II. "Breath Is Life" 3

III. The Exoteric Theory of Breath 11

IV. The Esoteric Theory of Breath 16

V. The Nervous System 20

VI. Nostril Breathing vs. Mouth Breathing

23

VII. The Four Methods of Respiration 27

VIII. How to Acquire the Yogi Complete Breath

33

IX. Physiological Effect of the Complete Breath

5

6 Hindu-Yogi Science of Breath

36

X. A Few Bits of Yogi Lore 40

XI. The Seven Yogi Developing Exercises 43

XII. Seven Minor Yogi Exercises 48

XIII. Vibration and Yogi Rhythmic Breathing

51

XIV. Phenomena of Yogi Psychic Breathing

55

XV. More Phenomena of Yogi Psychic Breath-

ing 61

XVI. Yogi Spiritual Breathing 69

I. SALAAM.

The Western student is apt to be somewhat con-

fused in his ideas regarding the Yogis and their

philosophy and practice. Travelers to India have

written great tales about the hordes of fakirs,

mendicants and mountebanks who infest the

great roads of India and the streets of its cities,

and who impudently claim the title "Yogi." The

Western student is scarcely to be blamed for

thinking of the typical Yogi as an emaciated, fa-

natical, dirty, ignorant Hindu, who either sits

in a fixed posture until his body becomes ossi-

fied, or else holds his arm up in the air until it

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8 Hindu-Yogi Science of Breath

becomes stiff and withered and forever after re-

mains in that position, or perhaps clenches his

fist and holds it tight until his fingernails grow

through the palms of his hands. That these

people exist is true, but their claim to the ti-

tle "Yogi" seems as absurd to the true Yogi as

does the claim to the title "Doctor" on the part

of the man who pares one's corns seem to the

eminent surgeon, or as does the title of "Profes-

sor," as assumed by the street corner vendor of

worm medicine, seem to the President of Har-

vard or Yale.

There have been for ages past in India and

other Oriental countries men who devoted their

time and attention to the development of Man,

physically, mentally and spiritually. The ex-

perience of generations of earnest seekers has

been handed down for centuries from teacher to

pupil, and gradually a definite Yogi science was

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built up. To these investigations and teachings

was finally applied the term "Yogi," from the

Sanscrit word "Yug," meaning "to join." From

the same source comes the English word "yoke,"

with a similar meaning. Its use in connection

with these teachings is difficult to trace, dif-

ferent authorities giving different explanations,

but probably the most ingenious is that which

holds that it is intended as the Hindu equiva-

lent for the idea conveyed by the English phrase,

"getting into harness," or "yoking up," as the

Yogi undoubtedly "gets into harness" in his work

of controlling the body and mind by the Will.

Yoga is divided into several branches, rang-

ing from that which teaches the control of the

body, to that which teaches the attainment of

the highest spiritual development. In the work

we will not go into the higher phases of the

subject, except when the "Science of Breath"

10 Hindu-Yogi Science of Breath

touches upon the same. The "Science of Breath"

touches Yoga at many points, and although chiefly

concerned with the development and control of

the physical, has also its psychic side, and even

enters the field of spiritual development.

In India there are great schools of Yoga, com-

prising thousands of the leading minds of that

great country. The Yoga philosophy is the rule

of life for many people. The pure Yogi teachings,

however, are given only to the few, the masses

being satisfied with the crumbs which fall from

the tables of the educated classes, the Oriental

custom in this respect being opposed to that of

the Western world. But Western ideas are be-

ginning to have their effect even in the Orient,

and teachings which were once given only to

the few are now freely offered to any who are

ready to receive them. The East and the West

are growing closer together, and both are prof-

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iting by the close contact, each influencing the

other.

The Hindu Yogis have always paid great at-

tention to the Science of Breath, for reasons

which will be apparent to the student who reads

this book. Many Western writers have touched

upon this phase of the Yogi teachings, but we

believe that it has been reserved for the writer

of this work to give to the Western student, in

concise form and simple language, the under-

lying principles of the Yogi Science of Breath,

together with many of the favorite Yogi breath-

ing exercises and methods. We have given the

Western idea as well as the Oriental, showing

how one dovetails into the other. We have used

the ordinary English terms, almost entirely, avoid-

ing the Sanscrit terms, so confusing to the av-

erage Western reader.

The first part of the book is devoted to the

12 Hindu-Yogi Science of Breath

physical phase of the Science of Breath; then

the psychic and mental sides are considered,

and finally the spiritual side is touched upon.

We may be pardoned if we express ourselves

as pleased with our success in condensing so

much Yogi lore into so few pages, and by the

use of words and terms which may be under-

stood by anyone. Our only fear is that its very

simplicity may cause some to pass it by as un-

worthy of attention, while they pass on their

way searching for something "deep," mysteri-

ous and non-understandable. However, the West-

ern mind is eminently practical, and we know

that it is only a question of a short time before

it will recognize the practicability of this work.

We greet our students, with our most pro-

found salaam, and bid them be seated for their

first lessons in the Yogi Science of Breath.

II. "BREATH IS

LIFE."

Life is absolutely dependent upon the act of

breathing. "Breath is Life."

Differ as they may upon details of theory and

terminology, the Oriental and the Occidental

agree upon these fundamental principles.

To breathe is to live, and without breath there

is no life. Not only are the higher animals de-

pendent upon breath for life and health, but

even the lower forms of animal life must breathe

to live, and plant life is likewise dependent upon

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14 Hindu-Yogi Science of Breath

the air for continued existence.

The infant draws in a long, deep breath, re-

tains it for a moment to extract from it its life-

giving properties, and then exhales it in a long

wail, and lo! its life upon earth has begun. The

old man gives a faint gasp, ceases to breathe,

and life is over. From the first faint breath of

the infant to the last gasp of the dying man, it

is one long story of continued breathing. Life is

but a series of breaths.

Breathing may be considered the most im-

portant of all of the functions of the body, for,

indeed, all the other functions depend upon it.

Man may exist some time without eating; a shorter

time without drinking; but without breathing

his existence may be measured by a few min-

utes.

And not only is Man dependent upon Breath

for life, but he is largely dependent upon cor-

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rect habits of breathing for continued vitality

and freedom from disease. An intelligent con-

trol of our breathing power will lengthen our

days upon earth by giving us increased vital-

ity and powers of resistance, and, on the other

hand, unintelligent and careless breathing will

tend to shorten our days, by decreasing our vi-

tality and laying us open to disease.

Man in his normal state had no need of in-

struction in breathing. Like the lower animal

and the child, he breathed naturally and prop-

erly, as nature intended him to do, but civi-

lization has changed him in this and other re-

spects. He has contracted improper methods

and attitudes of walking, standing and sitting,

which have robbed him of his birthright of nat-

ural and correct breathing. He has paid a high

price for civilization. The savage, to-day, breathes

naturally, unless he has been contaminated by

16 Hindu-Yogi Science of Breath

the habits of civilized man.

The percentage of civilized men who breathe

correctly is quite small, and the result is shown

in contracted chests and stooping shoulders,

and the terrible increase in diseases of the res-

piratory organs, including that dread monster,

Consumption, "the white scourge." Eminent au-

thorities have stated that one generation of cor-

rect breathers would regenerate the race, and

disease would be so rare as to be looked upon

as a curiosity. Whether looked at from the stand-

point of the Oriental or Occidental, the con-

nection between correct breathing and health

is readily seen and explained.

The Occidental teachings show that the phys-

ical health depends very materially upon cor-

rect breathing. The Oriental teachers not only

admit that their Occidental brothers are right,

but say that in addition to the physical benefit

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derived from correct habits of breathing, Man's

mental power, happiness, self-control, clear-sightedness,

morals, and even his spiritual growth may be

increased by an understanding of the "Science

of Breath." Whole schools of Oriental Philoso-

phy have been founded upon this science, and

this knowledge when grasped by the Western

races, and by them put to the practical use

which is their strong point, will work wonders

among them. The theory of the East, wedded

to the practice of the West, will produce worthy

offspring.

This work will take up the Yogi "Science of

Breath," which includes not only all that is known

to the Western physiologist and hygienist, but

the occult side of the subject as well. It not only

points out the way to physical health along the

lines of what Western scientists have termed

"deep breathing," etc., but also goes into the

18 Hindu-Yogi Science of Breath

less known phases of the subject, and shows

how the Hindu Yogi controls his body, increas-

ing his mental capacity, and develops the spiri-

tual side of his nature by the "Science of Breath."

The Yogi practices exercises by which he at-

tains control of his body, and is enabled to send

to any organ or part an increased flow of vi-

tal force or "prana," thereby strengthening and

invigorating the part or organ. He knows all

that his Western scientific brother knows about

the physiological effect of correct breathing, but

he also knows that the air contains more than

oxygen and hydrogen and nitrogen, and that

something more is accomplished than the mere

oxygenating of the blood. He knows something

about "prana," of which his Western brother

is ignorant, and he is fully aware of the na-

ture and manner of handling that great prin-

ciple of energy, and is fully informed as to its

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effect upon the human body and mind. He

knows that by rhythmical breathing one may

bring himself into harmonious vibration with

nature, and aid in the unfoldment of his latent

powers. He knows that by controlled breathing

he may not only cure disease in himself and

others, but also practically do away with fear

and worry and the baser emotions.

To teach these things is the object of this

work. We will give in a few chapters concise

explanations and instructions, which might be

extended into volumes. We hope to awaken the

minds of the Western world to the value of the

Yogi "Science of Breath."

20 Hindu-Yogi Science of Breath

III. THE EXOTERIC

THEORY OF

BREATH.

In this chapter we will give you briefly the the-

ories of the Western scientific world regarding

the functions of the respiratory organs, and the

part in the human economy played by the breath.

In subsequent chapters we will give the addi-

tional theories and ascertained facts of the Ori-

ental school of thought and research. The Ori-

ental accepts the theories and facts of his West-

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22 Hindu-Yogi Science of Breath

ern brothers (which have been known to him

for centuries) and adds thereto much that the

latter do not now accept, but which they will in

due time "discover" and which, after renaming,

they will present to the world as a great truth.

Before taking up the Western idea, it will

perhaps be better to give a hasty general idea

of the Organs of Respiration.

The Organs of Respiration consist of the lungs

and the air passages leading to them. The lungs

are two in number, and occupy the pleural cham-

ber of the thorax, one en each side of the me-

dian line, being separated from each other by

the heart, the greater blood vessels and the larger

air tubes. Each lung is free in all directions,

except at the root, which consists chiefly of the

bronchi, arteries and veins connecting the lungs

with the trachea and heart. The lungs are spongy

and porous, and their tissues are very elastic.

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They are covered with a delicately constructed

but strong sac, known as the pleural sac, one

wall of which closely adheres to the lung, and

the other to the inner wall of the chest, and

which secretes a fluid which allows the inner

surfaces of the walls to glide easily upon each

other in the act of breathing.

The Air Passages consist of the interior of

the nose, pharynx, larynx, windpipe or trachea,

and the bronchial tubes. When we breathe, we

draw in the air through the nose, in which it

is warmed by contact with the mucous mem-

brane, which is richly supplied with blood, and

after it has passed through the pharynx and

larynx it passes into the trachea or windpipe,

which subdivides into numerous tubes called

the bronchial tubes (bronchia), which in turn

subdivide into and terminate in minute subdi-

visions in all the small air spaces in the lungs,

24 Hindu-Yogi Science of Breath

of which the lungs contain millions. A writer

has stated that if the air cells of the lungs were

spread out over an unbroken surface, they would

cover an area of fourteen thousand square feet.

The air is drawn into the lungs by the action

of the diaphragm, a great, strong, flat, sheet-

like muscle, stretched across the chest, sepa-

rating the chest-box from the abdomen. The

diaphragm's action is almost as automatic as

that of the heart, although it may be trans-

formed into a semi-voluntary muscle by an ef-

fort of the will. When it expands, it increases

the size of the chest and lungs, and the air

rushes into the vacuum thus created. When

it relaxes the chest and lungs contract and the

air is expelled from the lungs.

Now, before considering what happens to the

air in the lungs, let us look a little into the mat-

ter of the circulation of the blood. The blood,

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as you know, is driven by the heart, through

the arteries, into the capillaries, thus reach-

ing every part of the body, which it vitalizes,

nourishes and strengthens. It then returns by

means of the capillaries by another route, the

veins, to the heart, from whence it is drawn to

the lungs.

The blood starts on its arterial journey, bright

red and rich, laden with life-giving qualities and

properties. It returns by the venous route, poor,

blue and dull, being laden down with the waste

matter of the system. It goes out like a fresh

stream from the mountains; it returns as a stream

of sewer water. This foul stream goes to the

right auricle of the heart. When this auricle be-

comes filled, it contracts and forces the stream

of blood through an opening in the right ven-

tricle of the heart, which in turn sends it on

to the lungs, where it is distributed by millions

26 Hindu-Yogi Science of Breath

of hair-like blood vessels to the air cells of the

lungs, of which we have spoken. Now, let us

take up the story of the lungs at this point.

The foul stream of blood is now distributed

among the millions of tiny air cells in the lungs.

A breath of air is inhaled and the oxygen of

the air comes in contact with the impure blood

through the thin walls of the hair-like blood

vessels of the lungs, which walls are thick enough

to hold the blood, but thin enough to admit

the oxygen to penetrate them. When the oxy-

gen comes in contact with the blood, a form of

combustion takes place, and the blood takes

up oxygen and releases carbonic acid gas gen-

erated from the waste products and poisonous

matter which has been gathered up by the blood

from all parts of the system.

The blood thus purified and oxygenated is

carried back to the heart, again rich, red and

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bright, and laden with life-giving properties and

qualities. Upon reaching the left auricle of the

heart, it is forced into the left ventricle, from

whence it is again forced out through the ar-

teries on its mission of life to all parts of the

system. It is estimated that in a single day of

twenty-four hours, 35,000 pints of blood tra-

verse the capillaries of the lungs, the blood cor-

puscles passing in single file and being exposed

to the oxygen of the air on both of their sur-

faces. When one considers the minute details

of the process alluded to, he is lost in wonder

and admiration at Nature's infinite care and in-

telligence.

It will be seen that unless fresh air in suf-

ficient quantities reaches the lungs, the foul

stream of venous blood cannot be purified, and

consequently not only is the body thus robbed

of nourishment, but the waste products which

28 Hindu-Yogi Science of Breath

should have been destroyed are returned to the

circulation and poison the system, and death

ensues. Impure air acts in the same way, only

in a lessened degree. It will also be seen that if

one does not breathe in a sufficient quantity of

air, the work of the blood cannot go on properly,

and the result is that the body is insufficiently

nourished and disease ensues, or a state of im-

perfect health is experienced. The blood of one

who breathes improperly is, of course, of a bluish,

dark color, lacking the rich redness of pure ar-

terial blood. This often shows itself in a poor

complexion. Proper breathing, and a conse-

quent good circulation, results in a clear, bright

complexion.

A little reflection will show the vital impor-

tance of correct breathing. If the blood is not

fully purified by the regenerative process of the

lungs, it returns to the arteries in an abnormal

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state, insufficiently purified and imperfectly cleansed

of the impurities which it took up on its re-

turn journey. These impurities if returned to

the system will certainly manifest in some form

of disease, either in a form of blood disease or

some disease resulting from impaired function-

ing of some insufficiently nourished organ or

tissue.

The blood, when properly exposed to the air

in the lungs, not only has its impurities con-

sumed, and parts with its noxious carbonic acid

gas, but it also takes up and absorbs a cer-

tain quantity of oxygen which it carries to all

parts of the body, where it is needed in order

that Nature may perform her processes prop-

erly. When the oxygen comes in contact with

the blood, it unites with the hemoglobin of the

blood and is carried to every cell, tissue, muscle

and organ, which it invigorates and strength-

30 Hindu-Yogi Science of Breath

ens, replacing the worn out cells and tissue

by new materials which Nature converts to her

use. Arterial blood, properly exposed to the air,

contains about 25 per cent of free oxygen.

Not only is every part vitalized by the oxy-

gen, but the act of digestion depends materi-

ally upon a certain amount of oxygenation of

the food, and this can be accomplished only

by the oxygen in the blood coming in contact

with the food and producing a certain form of

combustion. It is therefore necessary that a

proper supply of oxygen be taken through the

lungs. This accounts for the fact that weak

lungs and poor digestion are so often found to-

gether. To grasp the full significance of this

statement, one must remember that the entire

body receives nourishment from the food as-

similated, and that imperfect assimilation al-

ways means an imperfectly nourished body. Even

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the lungs themselves depend upon the same

source for nourishment, and if through imper-

fect breathing the assimilation becomes imper-

fect, and the lungs in turn become weakened,

they are rendered still less able to perform their

work properly, and so in turn the body becomes

further weakened. Every particle of food and

drink must be oxygenated before it can yield us

the proper nourishment, and before the waste

products of the system can be reduced to the

proper condition to be eliminated from the sys-

tem. Lack of sufficient oxygen means Imperfect

nutrition, Imperfect elimination and imperfect

health. Verily, "breath is life."

The combustion arising from the change in

the waste products generates heat and equal-

izes the temperature of the body. Good breathers

are not apt to "take cold," and they generally

have plenty of good warm blood which enables

32 Hindu-Yogi Science of Breath

them to resist the changes in the outer temper-

ature.

In addition to the above-mentioned impor-

tant processes the act of breathing gives exer-

cise to the internal organs and muscles, which

feature is generally overlooked by the Western

writers on the subject, but which the Yogis fully

appreciate.

In imperfect or shallow breathing, only a por-

tion of the lung cells are brought into play, and

a great portion of the lung capacity is lost, the

system suffering in proportion to the amount

of under-oxygenation. The lower animals, in

their native state, breathe naturally, and prim-

itive man undoubtedly did the same. The ab-

normal manner of living adopted by civilized

man-the shadow that follows upon civilization-

has robbed us of our natural habit of breath-

ing, and the race has greatly suffered thereby.

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Han's only physical salvation is to "get back to

Nature."

34 Hindu-Yogi Science of Breath

IV. THE ESOTERIC

THEORY OF

BREATH.

The Science of Breath, like many other teach-

ings, has its esoteric or inner phase, as well as

its exoteric or external. The physiological phase

may be termed the outer or exoteric side of the

subject, and the phase which we will now con-

sider may be termed its esoteric or inner side.

Occultists, in all ages and lands, have always

taught, usually secretly to a few followers, that

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36 Hindu-Yogi Science of Breath

there was to be found in the air a substance or

principle from which all activity, vitality and life

was derived. They differed in their terms and

names for this force, as well as in the details

of the theory, but the main principle is to be

found in all occult teachings and philosophies,

and has for centuries formed a portion of the

teachings of the Oriental Yogis.

In order to avoid misconceptions arising from

the various theories regarding this great prin-

ciple, which theories are usually attached to

some name given the principle, we, in this work,

will speak of the principle as "Prana," this word

being the Sanskrit term meaning "Absolute En-

ergy." Many occult authorities teach that the

principle which the Hindus term "Prana" is the

universal principle of energy or force, and that

all energy or force is derived from that princi-

ple, or, rather, is a particular form of mani-

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festation of that principle. These theories do

not concern us in the consideration of the sub-

ject matter of this work, and we will therefore

confine ourselves to an understanding of prana

as the principle of energy exhibited in all living

things, which distinguishes them from a life-

less thing. We may consider it as the active

principle of life-Vital Force, if you please. It is

found in all forms of life, from the amoeba to

man-from the most elementary form of plant

life to the highest form of animal life. Prana

is all pervading. It is found in all things hav-

ing life, and as the occult philosophy teaches

that life is in all things-in every atom-the ap-

parent lifelessness of some things being only a

lesser degree of manifestation, we may under-

stand their teachings that prana is everywhere,

in everything. Prana must not be confounded

with the Ego-that bit of Divine Spirit in every

38 Hindu-Yogi Science of Breath

soul, around which clusters matter and energy.

Prana is merely a form of energy used by the

Ego in its material manifestation. When the

Ego leaves the body, the prana, being no longer

under its control, responds only to the orders of

the individual atoms, or groups of atoms, form-

ing the body, and as the body disintegrates and

is resolved to its original elements, each atom

takes with it sufficient prana to enable it to

form new combinations, the unused prana re-

turning to the great universal storehouse from

which it came. With the Ego in control, cohe-

sion exists and the atoms are held together by

the Will of the Ego.

Prana is the name by which we designate a

universal principle, which principle is the essence

of all motion, force or energy, whether mani-

fested in gravitation, electricity, the revolution

of the planets, and all forms of life, from the

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highest to the lowest. It may be called the soul

of Force and Energy in all their forms, and that

principle which, operating in a certain way, causes

that form of activity which accompanies Life.

This great principle is in all forms of matter,

and yet it is not matter. It is in the air, but it is

not the air nor one of its chemical constituents.

Animal and plant life breathe it in with the air,

and yet if the air contained it not they would die

even though they might be filled with air. It is

taken up by the system along with the oxygen,

and yet is not the oxygen. The Hebrew writer

of the book of Genesis knew the difference be-

tween the atmospheric air and the mysterious

and potent principle contained within it. He

speaks of neshemet ruach chayim, which, trans-

lated, means "the breath of the spirit of life."

In the Hebrew neshemet means the ordinary

breath of atmospheric air, and chayim means

40 Hindu-Yogi Science of Breath

life or lives, while the word ruach means the

"spirit of life," which occultists claim is the same

principle which we speak of as Prana.

Prana is in the atmospheric air, but it is also

elsewhere, and it penetrates where the air can-

not reach. The oxygen in the air plays an im-

portant part in sustaining animal life, and the

carbon plays a similar part with plant life, but

Prana has its own distinct part to play in the

manifestation of life, aside from the physiologi-

cal functions.

We are constantly inhaling the air charged

with prana, and are as constantly extracting

the latter from the air and appropriating it to

our uses. Prana is found in its freest state in

the atmospheric air, which when fresh is fairly

charged with it, and we draw it to us more eas-

ily from the air than from any other source.

In ordinary breathing we absorb and extract a

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normal supply of prana, but by controlled and

regulated breathing (generally known as Yogi

breathing) we are enabled to extract a greater

supply, which is stored away in the brain and

nerve centers, to be used when necessary. We

may store away prana, just as the storage bat-

tery stores away electricity. The many powers

attributed to advanced occultists is due largely

to their knowledge of this fact and their intel-

ligent use of this stored-up energy. The Yogis

know that by certain forms of breathing they

establish certain relations with the supply of

prana and may draw on the same for what they

require. Not only do they strengthen all parts

of their body in this way, but the brain itself

may receive increased energy from the same

source, and latent faculties be developed and

psychic powers attained. One who has mas-

tered the science of storing away prana, either

42 Hindu-Yogi Science of Breath

consciously or unconsciously, often radiates vi-

tality and strength which is felt by those coming

in contact with him, and such a person may

impart this strength to others, and give them

increased vitality and health. What is called

"magnetic healing" is performed in this way, al-

though many practitioners are not aware of the

source of their power.

Western scientists have been dimly aware of

this great principle with which the air is charged,

but finding that they could find no chemical

trace of it, or make it register an any of their in-

struments, they have generally treated the Ori-

ental theory with disdain. They could not ex-

plain this principle, and so denied it. They seem,

however, to recognize that the air in certain places

possesses a greater amount of "something" and

sick people are directed by their physicians to

seek such places in hopes of regaining, lost health.

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The oxygen in the air is appropriated by the

blood and is made use of by the circulatory sys-

tem. The prana in the air is appropriated by

the nervous system, and is used in its work.

And as the oxygenated blood is carried to all

parts of the system, building up and replenish-

ing, so is the prana carried to all parts of the

nervous system, adding strength and vitality.

If we think of prana as being the active princi-

ple of what we call "vitality," we will be able to

form a much clearer idea of what an important

part it plays in our lives. Just as is the oxy-

gen in the blood used up by the wants of the

system, so the supply of prana taken up by the

nervous system is exhausted by our thinking,

willing, acting, etc., and in consequence con-

stant replenishing is necessary. Every thought,

every act, every effort of the will, every motion

of a muscle, uses up a certain amount of what

44 Hindu-Yogi Science of Breath

we call nerve force, which is really a form of

prana. To move a muscle the brain sends out

an impulse over the nerves, and the muscle

contracts, and so much prana is expended. When

it is remembered that the greater portion of prana

acquired by man comes to him from the air in-

haled, the importance of proper breathing is

readily understood.

V. THE NERVOUS

SYSTEM.

It will be noticed that the Western scientific the-

ories regarding the breath confine themselves

to the effects of the absorption of oxygen, and

its use through the circulatory system, while

the Yogi theory also takes into consideration

the absorption of Prana, and its manifestation

through the channels of the Nervous System.

Before proceeding further, it may be as well to

take a hasty glance at the Nervous System.

The Nervous System of man is divided into

45

46 Hindu-Yogi Science of Breath

two great systems, viz., the Cerebro-Spinal Sys-

tem and the Sympathetic System. The Cerebro-

Spinal System consists of all that part of the

Nervous System contained within the cranial

cavity and the spinal canal, viz., the brain and

the spinal cord, together with the nerves which

branch off from the same. This system presides

over the functions of animal life known as voli-

tion, sensation, etc. The Sympathetic System

includes all that part of the Nervous System

located principally in the thoracic, abdominal

and pelvic cavities, and which is distributed to

the internal organs. It has control over the in-

voluntary processes, such as growth, nutrition,

etc.

The Cerebro-Spinal System attends to all the

seeing, hearing, tasting, smelling, feeling, etc.

It sets things in motion; it is used by the Ego

to think-to manifest consciousness. It is the

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instrument with which the Ego communicates

with the outside world. This system may be

likened to a telephone system, with the brain

as the central office, and the spinal column and

nerves as cable and wires respectively.

The brain is a great mass of nerve tissue,

and consists of three parts, viz., the Cerebrum

or brain proper, which occupies the upper, front,

middle and back portion of the skull; the Cere-

bellum, or "little brain," which fills the lower

and back portion of the skull; and the Medulla

Oblongata, which Is the broadened commence-

ment of the spinal cord, lying before and in

front of the Cerebellum.

The Cerebrum is the organ of that part of the

mind which manifests itself in intellectual ac-

tion. The Cerebellum regulates the movements

of the voluntary muscles. The Medulla Oblon-

gata is the upper enlarged end of the spinal

48 Hindu-Yogi Science of Breath

cord, and from it and the Cerebrum branch

forth the Cranial Nerves which reach to vari-

ous parts of the head, to the organs of special

sense, and to some of the thoracic and abdom-

inal organs, and to the organs of respiration.

The Spinal Cord, or spinal marrow, fills the

spinal canal in the vertebral column, or "back-

bone." It is a long mass of nerve tissue, branch-

ing off at the several vertebrae to nerves com-

municating with all parts of the body. The Spinal

Cord is like a large telephone cable, and the

emerging nerves are like the private wires con-

necting therewith.

The Sympathetic Nervous System consists

of a double chain of Ganglia on the side of the

Spinal column, and scattered ganglia in the head,

neck, chest and abdomen. (A ganglion is a mass

of nervous matter including nerve cells.) These

ganglia are connected with each other by fila-

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ments, and are also connected with the Cerebro-

Spinal System by motor and sensory nerves.

From these ganglia numerous fibers branch out

to the organs of the body, blood vessels, etc. At

various points, the nerves meet together and

form what are known as plexuses. The Sympa-

thetic System practically controls the involun-

tary processes, such as circulation, respiration

and digestion.

The power or force transmitted from the brain

to all parts of the body by means of the nerves,

is known to Western science as "nerve force,"

although the Yogi knows it to be a manifes-

tation of Prana. In character and rapidity it

resembles the electric current. It will be seen

that without this "nerve force" the heart cannot

beat; the blood cannot circulate; the lungs can-

not breathe; the various organs cannot func-

tion; in fact the machinery of the body comes

50 Hindu-Yogi Science of Breath

to a stop without it. Nay more, even the brain

cannot think without Prana be present. When

these facts are considered, the importance of

the absorption of Prana must be evident to all,

and the Science of Breath assumes an impor-

tance even greater than that accorded it by West-

ern science.

The Yogi teachings go further than does West-

ern science, in one important feature of the Ner-

vous System. We allude to what Western sci-

ence terms the "Solar Plexus," and which it con-

siders as merely one of a series of certain mat-

ted nets of sympathetic nerves with their gan-

glia found in various parts of the body. Yogi

science teaches that this Solar Plexus is really

a most important part of the Nervous System,

and that it is a form of brain, playing one of the

principal parts in the human economy. West-

ern science seems to be moving gradually to-

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wards a recognition of this fact which has been

known to the Yogis of the East for centuries,

and some recent Western writers have termed

the Solar Plexus the "Abdominal Brain." The

Solar Plexus is situated in the Epigastric re-

gion, just back of the "pit of the stomach" on

either side of the spinal column. It is composed

of white and gray brain matter, similar to that

composing the other brains of man. It has con-

trol of the main internal organs of man, and

plays a much more important part than is gen-

erally recognized. We will not go into the Yogi

theory regarding the Solar Plexus, further than

to say that they know it as the great central

store-house of Prana. Men have been known to

be instantly killed by a severe blow over the So-

lar Plexus, and prize fighters recognize its vul-

nerability and frequently temporarily paralyze

their opponents by a blow over this region.

52 Hindu-Yogi Science of Breath

The name "Solar" is well bestowed on this

"brain," as it radiates strength and energy to

all parts of the body, even the upper brains

depending largely upon it as a storehouse of

Prana. Sooner or later Western science will fully

recognize the real function of the Solar Plexus,

and will accord to it a far more important place

then it now occupies in their text-books and

teachings.

VI. NOSTRIL-

BREATHING VS.

MOUTH-BREATHING.

One of the first lessons in the Yogi Science of

Breath, Is to learn how to breathe through the

nostrils, and to overcome the common practice

of mouth-breathing.

The breathing mechanism of Man is so con-

structed that he may breathe either through

the mouth or nasal tubes, but it is a matter

of vital importance to him which method he fol-

53

54 Hindu-Yogi Science of Breath

lows, as one brings health and strength and the

other disease and weakness.

It should not be necessary to state to the

student that the proper method of breathing

is to take the breath through the nostrils, but

alas! the ignorance among civilized people re-

garding this simple matter is astounding. We

find people in all walks of life habitually breath-

ing through their mouths, and allowing their

children to follow their horrible and disgusting

example.

Many of the diseases to which civilized man

is subject are undoubtedly caused by this com-

mon habit of mouth-breathing. Children per-

mitted to breathe in this way grow up with im-

paired vitality and weakened constitutions, and

in manhood and womanhood break down and

become chronic invalids. The mother of the

savage race does better, being evidently guided

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by her intuition. She seems to instinctively rec-

ognize that the nostrils are the proper chan-

nels for the conveyal of air to the lungs, and

she trains her infant to close its little lips and

breathe through the nose. She tips its head

forward when it is asleep, which attitude closes

the lips and makes nostril-breathing impera-

tive. If our civilized mothers were to adopt the

same plan, it would work a great good for the

race.

Many contagious diseases are contracted by

the disgusting habit of mouth-breathing, and

many cases of cold and catarrhal affections are

also attributable to the same cause. Many per-

sons who, for the sake of appearances, keep

their mouth closed during the day, persist in

mouth-breathing at night and often contract dis-

ease in this way.

Carefully conducted scientific experiments have

56 Hindu-Yogi Science of Breath

shown that soldiers and sailors who sleep with

their mouths open are much more liable to con-

tract contagious diseases than those who breathe

properly through the nostrils. An instance is

related in which small-pox became epidemic on

a man-of-war in foreign parts, and every death

which resulted was that of some sailor or ma-

rine who was a mouth-breather, not a single

nostril-breather succumbing.

The organs of respiration have their only pro-

tective apparatus, filter, or dust-catcher, in the

nostrils. When the breath is taken through the

mouth, there is nothing from mouth to lungs

to strain the air, or to catch the dust and other

foreign matter in the air. From mouth to lungs

the dirt or impure substance has a clear track,

and the entire respiratory system is unprotected.

And, moreover, such incorrect breathing ad-

mits cold air to the organs, thereby injuring

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them. Inflammation of the respiratory organs

often results from the inhalation of cold air through

the mouth. The man who breathes through the

mouth at night, always awakens with a parched

feeling in the mouth and a dryness in the throat.

He is violating one of nature's laws, and is sow-

ing the seeds of disease.

Once more, remember that the mouth af-

fords no protection to the respiratory organs,

and cold air, dust and impurities and germs

readily enter by that door. On the other hand,

the nostrils and nasal passages show evidence

of the careful design of nature in this respect.

The nostrils are two narrow, tortuous channels,

containing numerous bristly hairs which serve

the purpose of a filter or sieve to strain the air

of its impurities, etc., which are expelled when

the breath is exhaled. Not only do the nos-

trils serve this important purpose, but they also

58 Hindu-Yogi Science of Breath

perform an important function in warming the

air inhaled. The long narrow winding nostrils

are filled with warm mucous membrane, which

coming in contact with the inhaled air Warms

it so that it can do no damage to the delicate

organs of the throat, or to the lungs.

No animal, excepting man, sleeps with the

mouth open or breathes through the mouth,

and in fact it is believed that it is only civi-

lized man who so perverts nature's functions,

as the savage and barbarian races almost in-

variably breathe correctly. It is probable that

this unnatural habit among civilized men has

been acquired through unnatural methods of

living, enervating luxuries and excessive warmth.

The refining, filtering and straining appara-

tus of the nostrils renders the air fit to reach

the delicate organs of the throat and the lungs,

and the air is not fit to so reach these organs

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until it has passed through nature's refining

process. The impurities which are stopped and

retained by the sieves and mucous membrane

of the nostrils, are thrown out again by the ex-

pelled breath, in exhalation, and in case they

have accumulated too rapidly or have managed

to escape through the sieves and have pene-

trated forbidden regions, nature protects us by

producing a sneeze which violently ejects the

intruder.

The air, when it enters the lungs is as dif-

ferent from the outside air, as is distilled water

different from the water of the cistern. The in-

tricate purifying organization of the nostrils, ar-

resting and holding the impure particles in the

air, is as important as is the action of the mouth

in stopping cherry-stones and fish-bones and

preventing them from being carried on to the

stomach. Man should no more breathe through

60 Hindu-Yogi Science of Breath

his mouth than he would attempt to take food

through his nose.

Another feature of mouth-breathing is that

the nasal passages, being thus comparatively

unused, consequently fail to keep themselves

clean and clear, and become clogged up and

unclean, and are apt to contract local diseases.

Like abandoned roads that soon become filled

with weeds and rubbish, unused nostrils be-

come filled with impurities and foul matter.

One who habitually breathes through the nos-

trils is not likely to be troubled with clogged or

stuffy nostrils, but for the benefit of those who

have been more or less addicted to the unnatu-

ral mouth-breathing, and who wish to acquire

the natural and rational method, it may per-

haps be well to add a few words regarding the

way to keep their nostrils clean and free from

impurities.

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A favorite Oriental method is to snuff a little

water up the nostrils allowing it to run down

the passage into the throat, from thence it may

be ejected through the mouth. Some Hindu yo-

gis immerse the face in a bowl of water, and

by a sort of suction draw in quite a quantity of

water, but this latter method requires consider-

able practice, and the first mentioned method is

equally efficacious, and much more easily per-

formed.

Another good plan is to open the window

and breathe freely, closing one nostril with the

finger or thumb, sniffing up the air through the

open nostril. Then repeat the process on the

other nostril. Repeat several times, changing

nostrils. This method will usually clear the nos-

trils of obstructions.

In case the trouble is caused by catarrh it is

well to apply a little vaseline or camphor ice or

62 Hindu-Yogi Science of Breath

similar preparation. Or sniff up a little witch-

hazel extract once in a while, and you will no-

tice a marked improvement. A little care and

attention will result in the nostrils becoming

clean and remaining so.

We have given considerable space to this sub-

ject of nostril-breathing, not only because of

its great importance in its reference to health,

but because nostril-breathing is a prerequisite

to the practice of the breathing exercises to be

given later in this book, and because nostril-

breathing is one of the basic principles under-

lying the Yogi Science of Breath.

We urge upon the student the necessity of

acquiring this method of breathing if he has it

not, and caution him against dismissing this

phase of the subject as unimportant.

VII. FOUR METHODS

OF RESPIRATION.

In the consideration of the question of respi-

ration, we must begin by considering the me-

chanical arrangements whereby the respiratory

movements are effected. The mechanics of res-

piration manifest through (1) the elastic move-

ments of the lungs, and (2) the activities of the

sides and bottom of the thoracic cavity in which

the lungs are contained. The thorax is that por-

tion of the trunk between the neck and the ab-

domen, the cavity of which (known as the tho-

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64 Hindu-Yogi Science of Breath

racic cavity) is occupied mainly by the lungs

and heart. It is bounded by the spinal column,

the ribs with their cartilages, the breastbone,

and below by the diaphragm. It is generally

spoken of as "the chest." It has been compared

to a completely shut, conical box, the small end

of which Is turned upward, the back of the box

being formed by the spinal column, the front by

the breastbone and the sides by the ribs.

The ribs are twenty-four in number, twelve

on each side, and emerge from each side of the

spinal column. The upper seven pair are known

as "true ribs," being fastened to the breastbone

direct, while the lower five pairs are called (false

ribs) or "floating ribs," because they are not so

fastened, the upper two of them being fastened

by cartilage to the other ribs, the remainder

having no cartilages, their forward ends being

free.

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The ribs are moved in respiration by two su-

perficial muscular layers, known as the inter-

costal muscles. The diaphragm, the muscular

partition before alluded to, separates the chest

box from the abdominal cavity.

In the act of inhalation the muscles expand

the lungs so that a vacuum is created and the

air rushes in in accordance with the well known

law of physics. Everything depends upon the

muscles concerned in the process of respira-

tion, which we may as, for convenience, term

the "respiratory muscles." Without the aid of

these muscles the lungs cannot expand, and

upon the proper use and control of these mus-

cles the Science of Breath largely depends. The

proper control of these muscles will result in

the ability to attain the maximum degree of lung

expansion, and the greatest amount of the life

giving properties of the air into the system.

66 Hindu-Yogi Science of Breath

The Yogis classify Respiration into four gen-

eral methods, viz:

(1) High Breathing.

(2) Mid Breathing.

(3) Low Breathing.

(4) Yogi Complete Breathing.

We will give a general idea of the first three

methods, and a more extended treatment of the

fourth method, upon which the Yogi Science of

Breath is largely based.

(1) HIGH

BREATHING.

This form of breathing is known to the West-

ern world as Clavicular Breathing, or Collar-

bone Breathing. One breathing in this way el-

evates the ribs and raises the collarbone and

shoulders, at the same time drawing in the ab-

domen and pushing its contents up against the

diaphragm, which in turn is raised.

The upper part of the chest and lungs, which

is the smallest, is used, and consequently but

a minimum amount of air enters the lungs. In

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68 Hindu-Yogi Science of Breath

addition to this, the diaphragm being raised,

there can be no expansion in that direction.

A study of the anatomy of the chest will con-

vince any student that in this way a maximum

amount of effort is used to obtain a minimum

amount of benefit.

High Breathing is probably the worst form

of breathing known to man and requires the

greatest expenditure of energy with the small-

est amount of benefit. It is an energy-wasting,

poor-returns plan. It is quite common among

the Western races, many women being addicted

to It, and even singers, clergymen, lawyers and

others, who should know better, using it igno-

rantly.

Many diseases of the vocal organs and or-

gans of respiration may be directly traced to

this barbarous method of breathing, and the

straining of delicate organs caused by this method,

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often results in the harsh, disagreeable voices

heard on all sides. Many persons who breathe

In this way become addicted to the disgusting

practice of "mouth-breathing" described in a pre-

ceding chapter.

If the student has any doubts about what

has been said regarding this form of breathing,

let him try the experiment of expelling all the

air from his lungs, then standing erect, with

hands at sides, let him raise the shoulders and

collar-bone and inhale. He will find that the

amount of air inhaled far below normal. Then

let him inhale a full breath, after dropping the

shoulders and collar-bone, and he will receive

an object lesson in breathing which he will be

apt to remember much longer than he would

any words, printed or spoken.

(2) MID BREATHING.

This method of respiration is known to West-

70 Hindu-Yogi Science of Breath

ern students as Rib Breathing, or Inter-Costal

Breathing, and while less objectionable than

High Breathing, is far inferior to either Low Breath-

ing or to the Yogi Complete Breath. In Mid

Breathing the diaphragm is pushed upward, and

the abdomen drawn in. The ribs are raised

somewhat, and the chest is partially expanded.

It is quite common among men who have made

no study of the subject. As there are two better

methods known, we give it only passing notice,

and that principally to call your attention to its

short-comings.

(3) LOW BREATHING.

This form of respiration is far better than either

of the two preceding forms: and of recent years

many Western writers have extolled its mer-

its, and have exploited it under the names of

"Abdominal Breathing," "Deep Breathing," "Di-

aphragmatic Breathing," etc., etc., and much

good has been accomplished by the attention of

the public having been directed to the subject,

and many having been Induced to substitute

it for the interior and injurious methods above

alluded to. Many "systems" of breathing have

been built around Low Breathing, and students

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72 Hindu-Yogi Science of Breath

have paid high prices to learn the new (?) sys-

tems. But, as we have said, much good has re-

sulted, and after all the students who paid high

prices to learn revamped old systems undoubt-

edly got their money's worth if they were In-

duced to discard the old methods of High Breath-

ing and Low Breathing.

Although many Western authorities write and

speak of this method as the best known form of

breathing, the Yogis know it to be but a part of a

system which they have used for centuries and

which they know as "The Complete Breath." It

must be admitted, however, that one must be

acquainted with the principles of Low Breath-

ing before he can grasp the idea of Complete

Breathing.

Let us again consider the diaphragm. What

is it? We have seen that it is the great parti-

tion muscle, which separates the chest and its

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contents from the abdomen and its contents.

When at rest it presents a concave surface to

the abdomen. That is, the diaphragm as viewed

from the abdomen would seem like the sky as

viewed from the earth-the interior of an arched

surface. Consequently the side of the diaphragm

toward the chest organs is like a protruding

rounded surface-like a hill. When the diaphragm

is brought into use the hill formation is lowered

and the diaphragm presses upon the abdomi-

nal organs and forces out the abdomen.

In Low Breathing, the lungs are given freer

play than in the methods already mentioned,

and consequently more air is inhaled. This fact

has led the majority of Western writers to speak

and write of Low Breathing (which they call Ab-

dominal Breathing) as the highest and best method

known to science. But the Oriental Yogi has

long known of a better method, and some few

74 Hindu-Yogi Science of Breath

Western writers have also recognized this fact.

The trouble with all methods of breathing, other

than "Yogi Complete Breathing" is that in none

of these methods do the lungs become filled

with air-at the best only a portion of the lung

space is filled, even in Low Breathing. High

Breathing fills only the upper portion of the lungs.

Mid Breathing fills only the middle and a por-

tion of the upper parts. Low Breathing fills

only the lower and middle parts. It is evident

that any method that fills the entire lung space

must be far preferable to those filling only cer-

tain parts Any method which will fill the entire

lung space must be the greatest value to Man in

the way of allowing him to absorb the greatest

quantity of oxygen and to store away the great-

est amount of prana. The Complete Breath is

known to the Yogis to be the best method of

respiration known to science.

THE YOGI

COMPLETE BREATH.

Yogi Complete Breathing includes all the good

points of High Breathing, Mid Breathing and

Low Breathing, with the objectionable features

of each eliminated. It brings into play the entire

respiratory apparatus, every part of the lungs,

every air-cell, every respiratory muscle. The en-

tire respiratory organism responds to this method

of breathing, and the maximum amount of ben-

efit is derived from the minimum expenditure of

energy. The chest cavity is increased to its nor-

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76 Hindu-Yogi Science of Breath

mal limits in all directions and every part of the

machinery performs its natural work and func-

tions.

One of the most important features of this

method of breathing is the fact that the respira-

tory muscles are fully called into play, whereas

in the other forms of breathing only a portion of

these muscles are so used. In Complete Breath-

ing, among other muscles, those controlling the

ribs are actively used, which increases the space

in which the lungs may expand, and also gives

the proper support to the organs when needed,

Nature availing herself of the perfection of the

principle of leverage in this process. Certain

muscles hold the lower ribs firmly in position,

while other muscles bend them outward.

Then again, in this method, the diaphragm

is under perfect control and is able to perform

its functions properly, and in such manner as

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to yield the maximum degree of service.

In the rib-action, above alluded to, the lower

ribs are controlled by the diaphragm which draws

them slightly downward, while other muscles

hold them in place and the intercostal muscles

force them outward, which combined action in-

creases the mid-chest cavity to its maximum.

In addition to this muscular action, the upper

ribs are also lifted and forced outward by the in-

tercostal muscles, which increases the capacity

of the upper chest to its fullest extent.

If you have studied the special features of

the four given methods of breathing, you will at

once see that the Complete Breath comprises

all the advantageous features of the three other

methods, plus the reciprocal advantages accru-

ing from the combined action of the high-chest,

mid-chest, and diaphragmatic regions, and the

normal rhythm thus obtained.

78 Hindu-Yogi Science of Breath

In our next chapter, we will take up the Com-

plete Breath in practice, and will give full di-

rections for the acquirement of this superior

method of breathing, with exercises, etc.

VIII. HOW TO

ACQUIRE THE YOGI

COMPLETE BREATH.

The Yogi Complete Breath is the fundamental

breath of the entire Yogi Science of Breath, and

the student must fully acquaint himself with it,

and master it perfectly before he can hope to

obtain results from the other forms of breath-

mentioned and given in this book. He should

not be content with half-learning it, but should

go to work in earnest until it becomes his natu-

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80 Hindu-Yogi Science of Breath

ral method of breathing. This will require work,

time and patience, but without these things noth-

ing is ever accomplished. There is no royal road

to the Science of Breath, and the student must

be prepared to practice and study in earnest

if he expect to receive results. The results ob-

tained by a complete mastery of the Science of

Breath are great, and no one who has attained

them would willingly go back to the old meth-

ods, and he will tell his friends that he consid-

ers himself amply repaid for all his work. We

say these things now, that you may fully un-

derstand the necessity and importance of mas-

tering this fundamental method of Yogi Breath-

ing, instead of passing it by and trying some

of the attractive looking variations given later

on in this book. Again, we say to you: Start

right, and right results will follow; but neglect

your foundations and your entire building will

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topple over sooner or later.

Perhaps the better way to teach you how to

develop the Yogi Complete Breath, would be to

give you simple directions regarding the breath

itself, and then follow up the same with gen-

eral remarks concerning it, and then later on

giving exercises for developing the chest, mus-

cles and lungs which have been allowed to re-

main in an undeveloped condition by imperfect

methods of breathing. Right here we wish to

say that this Complete Breath is not a forced

or abnormal thing, but on the contrary is a go-

ing back to first principles-a return to Nature.

The healthy adult savage and the healthy in-

fant of civilization both breathe in this manner,

but civilized man has adopted unnatural meth-

ods of living, clothing, etc., and has lost his

birthright. And we wish to remind the reader

that the Complete Breath does not necessar-

82 Hindu-Yogi Science of Breath

ily call for the complete filling of the lungs at

every inhalation. One may inhale the average

amount of air, using the Complete Breathing

Method and distributing the air inhaled, be the

quantity large or small, to all parts of the lungs.

But one should inhale a series of full Complete

Breaths several times a day, whenever opportu-

nity offers, in order to keep the system in good

order and condition.

The following simple exercise will give you a

clear idea of what the Complete Breath is:

(1) Stand or sit erect. Breathing through the

nostrils, inhale steadily, first filling the lower

part of the lungs, which is accomplished by

bringing into play the diaphragm, which de-

scending exerts a gentle pressure on the ab-

dominal organs, pushing forward the front walls

of the abdomen. Then fill the middle part of

the lungs, pushing out the lower ribs, breast-

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bone and chest. Then fill the higher portion of

the lungs, protruding the upper chest, thus lift-

ing the chest, including the upper six or seven

pairs of ribs. In the final movement, the lower

part of the abdomen will be slightly drawn in,

which movement gives the lungs a support and

also helps to fill the highest part of the lungs.

At first reading it may appear that this breath

consists of three distinct movements. This, how-

ever, is not the correct idea. The inhalation

is continuous, the entire chest cavity from the

lowered diaphragm to the highest point of the

chest in the region of the collar-bone, being

expanded with a uniform movement. Avoid a

jerky series of inhalations, and strive to attain

a steady continuous action. Practice will soon

overcome the tendency to divide the inhalation

into three movements, and will result in a uni-

form continuous breath. You will be able to

84 Hindu-Yogi Science of Breath

complete the inhalation in a couple of seconds

after a little practice.

(2) Retain the breath a few seconds.

(3) Exhale quite slowly, holding the chest

in a firm position, and having the abdomen in

a little and lifting it upward slowly as the air

leaves the lungs. When the air is entirely ex-

haled, relax the chest and abdomen. A little

practice will render this part of the exercise easy,

and the movement once acquired will be after-

wards performed almost automatically.

It will be seen that by this method of breath-

ing all parts of the respiratory apparatus is brought

into action, and all parts of the lungs, includ-

ing the most remote air cells, are exercised.

The chest cavity is expanded in all directions.

You will also notice that the Complete Breath

is really a combination of Low, Mid and High

Breaths, succeeding each other rapidly in the

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order given, in such a manner as to form one

uniform, continuous, complete breath.

You will find it quite a help to you if you

will practice this breath before a large mirror,

placing the hands lightly over the abdomen so

that you may feel the movements. At the end of

the inhalation, it is well to occasionally slightly

elevate the shoulders, thus raising the collar-

bone and allowing the air to pass freely into the

small upper lobe of the right lung, which place

is sometimes the breeding place of tuberculo-

sis.

At the beginning of practice, you may have

more or less trouble in acquiring the Complete

Breath, but a little practice will make perfect,

and when you have once acquired it you will

never willingly return to the old methods.

86 Hindu-Yogi Science of Breath

IX. PHYSIOLOGICAL

EFFECT OF THE

COMPLETE BREATH.

Scarcely too much can be said of the advan-

tages attending the practice of the Complete

Breath. And yet the student who has carefully

read the foregoing pages should scarcely need

to have pointed out to him such advantages.

The practice of the Complete Breath will make

any man or woman immune to Consumption

and other pulmonary troubles, and will do away

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88 Hindu-Yogi Science of Breath

with all liability to contract "colds," as well as

bronchial and similar weaknesses. Consump-

tion is due principally to lowered vitality at-

tributable to an insufficient amount of air being

inhaled. The impairment of vitality renders the

system open to attacks from disease germs. Im-

perfect breathing allows a considerable part of

the lungs to remain inactive, and such portions

offer an inviting field for bacilli, which invading

the weakened tissue soon produce havoc. Good

healthy lung tissue will resist the germs, and

the only way to have good healthy lung tissue

is to use the lungs properly.

Consumptives are nearly all narrow-chested.

What does this mean? Simply that these people

were addicted to improper habits of breathing,

and consequently their chests failed to develop

and expand. The man who practices the Com-

plete Breath will have a full broad chest, end

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the narrow-chested man may develop his chest

to normal proportions if he will but adopt this

mode of breathing. Such people must develop

their chest cavities if they value their lives. Colds

may often be prevented by practicing a little

vigorous Complete Breathing whenever you feel

that you are being unduly exposed. When chilled,

breathe vigorously a few minutes, and you will

feel a glow all over your body. Most colds can be

cured by Complete Breathing and partial fast-

ing for a day.

The quality of the blood depends largely upon

its proper oxygenation in the lungs, and if it

is under-oxygenated it becomes poor in quality

and laden with all sorts of impurities, and the

system suffers from lack of nourishment, and

often becomes actually poisoned by the waste

products remaining uneliminated in the blood.

As the entire body, every organ and every part,

90 Hindu-Yogi Science of Breath

is dependent upon the blood for nourishment,

impure blood must have a serious effect upon

the entire system. The remedy is plain-practice

the Yogi Complete Breath.

The stomach and other organs of nutrition

suffer much from improper breathing. Not only

are they ill nourished by reason of the lack of

oxygen, but as the food must absorb oxygen

from the blood and become oxygenated before

it can be digested and assimilated, it is read-

ily seen how digestion and assimilation is im-

paired by incorrect breathing. And when as-

similation is not normal, the system receives

less and less nourishment, the appetite fails,

bodily vigor decreases, and energy diminishes,

and the man withers and declines. All from the

lack of proper breathing.

Even the nervous system suffers from im-

proper breathing, inasmuch as the brain, the

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spinal cord, the nerve centers, and the nerves

themselves, when improperly nourished by means

of the blood, become poor and inefficient in-

struments for generating, storing and transmit-

ting the nerve currents. And improperly nour-

ished they will become if sufficient oxygen is

not absorbed through the lungs. There is an-

other aspect of the case whereby the nerve cur-

rents themselves, or rather the force from which

the nerve currents spring, becomes lessened

from want of proper breathing, but this belongs

to another phase of the subject which is treated

of in other chapters of this book, and our pur-

pose here is to direct your attention to the fact

that the mechanism of the nervous system is

rendered inefficient as an instrument for con-

veying nerve force, as the indirect result of a

lack of proper breathing.

The effect of the reproductive organs upon

92 Hindu-Yogi Science of Breath

the general health is too well known to be dis-

cussed at length here, but we may be permitted

to say that with the reproductive organs in a

weakened condition the entire system feels the

reflex action and suffers sympathetically. The

Complete Breath produces a rhythm which is

Nature's own plan for keeping this important

part of the system in normal condition, and,

from the first, it will be noticed that the re-

productive functions are strengthened and vi-

talized, thus, by sympathetic reflex action, giv-

ing tone to the whole system. By this, we do

not mean that the lower sex impulses will be

aroused; far from it. The Yogis are advocates

of continence and chastity, and have learned to

control the animal passions. But sexual control

does not mean sexual weakness, and the Yogi

teachings are that the man or woman whose

reproductive organism is normal and healthy,

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will have a stronger will with which to control

himself or herself. The Yogi believes that much

of the perversion of this wonderful part of the

system comes from a lack of normal health,

and results from a morbid rather than a normal

condition of these organs. A little careful con-

sideration of this question will prove that the

Yogi teachings are right. This is not the place

to discuss the subject fully, but the Yogis know

that sex-energy may be conserved and used for

the development of the body and mind of the

individual, instead of being dissipated in un-

natural excesses as is the wont of so many un-

informed people. By special request we will give

in this book one of the favorite Yogi exercises for

this purpose. But whether or not the student

wishes to adopt the Yogi theories of continence

and clean-living, he or she will find that the

Complete Breath will do more to restore health

94 Hindu-Yogi Science of Breath

to this part of the system than anything else

ever tried. Remember, now, we mean normal

health, not undue development. The sensual-

ist will find that normal means a lessening of

desire rather than an increase; the weakened

man or woman will find a toning up and a re-

lief from the weakness which has heretofore de-

pressed him or her. We do not wish to be mis-

understood or misquoted on this subject. The

Yogis' ideal is a body strong in all its parts, un-

der the control of a masterful and developed

Will, animated by high ideals.

In the practice of the Complete Breath, dur-

ing inhalation, the diaphragm contracts and ex-

erts a gentle pressure upon the liver, stomach

and other organs, which in connection with the

rhythm of the lungs acts as a gentle massage of

these organs and stimulates their actions, and

encourages normal functioning. Each inhala-

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tion aids in this internal exercise, and assists

in causing a normal circulation to the organs

of nutrition and elimination. In High or Mid

Breathing the organs lose the benefit accruing

from this internal massage.

The Western world is paying much atten-

tion to Physical Culture just now, which is a

good thing. But in their enthusiasm they must

not forget that the exercise of the external mus-

cles is not everything. The internal organs also

need exercise, and Nature's plan for this exer-

cise is proper breathing. The diaphragm is Na-

ture's principal instrument for this internal ex-

ercise. Its motion vibrates the important organs

of nutrition and elimination, and massages and

kneads them at each inhalation and exhalation,

forcing blood into them, and then squeezing it

out, and imparting a general tone to the or-

gans. Any organ or part of the body which is

96 Hindu-Yogi Science of Breath

not exercised gradually atrophies and refuses

to function properly, and lack of the internal

exercise afforded by the diaphragmatic action

leads to diseased organs. The Complete Breath

gives the proper motion to the diaphragm, as

well as exercising the middle and upper chest.

It is indeed "complete" in its action.

From the standpoint of Western physiology

alone, without reference to the Oriental philoso-

phies and science, this Yogi system of Com-

plete Breathing is of vital importance to every

man, woman and child who wishes to acquire

health and keep it. Its very simplicity keeps

thousands from seriously considering it, while

they spend fortunes in seeking health through

complicated and expensive "systems." Health

knocks at their door and they answer not. Ver-

ily the stone which the builders reject is the real

cornerstone of the Temple of Health.

X.

A FEW BITS OF YOGI LORE.

We give below three forms of breath, quite

popular among the Yogis. The first is the well-

known Yogi Cleansing Breath, to which is at-

tributed much of the great lung endurance found

among the Yogis. They usually finish up a breath-

ing exercise with this Cleansing Breath, and we

have followed this plan in this book. We also

give the Yogi Nerve Vitalizing Exercise, which

has been handed down among them for ages,

and which has never been improved on by West-

ern teachers of Physical Culture, although some

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98 Hindu-Yogi Science of Breath

of them have "borrowed" it from teachers of Yoga.

We also give the Yogi Vocal Breath, which ac-

counts largely for the melodious, vibrant voices

of the better class of the Oriental Yogis. We feel

that if this book contained nothing more than

these three exercises, it would be invaluable to

the Western student. Take these exercises as a

gift from your Eastern brothers and put them

into practice.

THE YOGI

CLEANSING

BREATH.

The Yogis have a favorite form of breathing which

they practice when they feel the necessity of

ventilating and cleansing the lungs. They con-

clude many of their other breathing exercises

with this breath, and we have followed this prac-

tice in this book. This Cleansing Breath ven-

tilates and cleanses the lungs, stimulates the

cells and gives a general tone to the respira-

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100 Hindu-Yogi Science of Breath

tory organs, and is conducive to their general

healthy condition. Besides this effect, it is found

to greatly refresh the entire system. Speak-

ers, singers, etc., will find this breath espe-

cially restful, after having tired the respiratory

organs.

(1) Inhale a complete breath.

(2) Retain the air a few seconds.

(3) Pucker up the lips as if for a whistle (but

do not swell out the cheeks), then exhale a lit-

tle air through the opening, with considerable

vigor. Then stop for a moment, retaining the

air, and then exhale a little more air. Repeat

until the air is completely exhaled. Remember

that considerable vigor is to be used in exhaling

the air through the opening in the lips.

This breath will be found quite refreshing

when one is tired and generally "used up." A

trial will convince the student of its merits. This

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exercise should be practiced until it can be per-

formed naturally and easily, as it is used to fin-

ish up a number of other exercises given in this

book, and it should be thoroughly understood.

102 Hindu-Yogi Science of Breath

THE YOGI NERVE

VITALIZING

BREATH.

This is an exercise well known to the Yogis, who

consider it one of the strongest nerve stimu-

lants and invigorants known to man. Its pur-

pose is to stimulate the Nervous System, de-

velop nerve force, energy and vitality. This ex-

ercise brings a stimulating pressure to bear on

important nerve centers, which in turn stim-

ulate and energize the entire nervous system,

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104 Hindu-Yogi Science of Breath

and send an increased flow of nerve force to all

parts of the body.

(1) Stand erect.

(2) Inhale a Complete Breath, and retain same.

(3) Extend the arms straight in front of you,

letting them be somewhat limp and relaxed, with

only sufficient nerve force to hold them out.

(4) Slowly draw the hands back toward the

shoulders, gradually contracting the muscles

and putting force into them, so that when they

reach the shoulders the fists will be so tightly

clenched that a tremulous motion is felt.

(5) Then, keeping the muscles tense, push

the fists slowly out, and then draw them back

rapidly (still tense) several times.

(6) Exhale vigorously through the mouth.

(7) Practice the Cleansing Breath.

The efficiency of this exercise depends greatly

upon the speed of the drawing back of the fists,

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and the tension of the muscles, and, of course,

upon the full lungs. This exercise must be tried

to be appreciated. It is without equal as a "bracer,"

as our Western friends put it.

106 Hindu-Yogi Science of Breath

THE YOGI VOCAL

BREATH.

The Yogis have a form of breathing to develop

the voice. They are noted for their wonderful

voices, which are strong, smooth and clear, and

have a wonderful trumpet-like carrying power.

They have practiced this particular form of breath-

ing exercise which has resulted in rendering

their voices soft, beautiful and flexible, impart-

ing to it that indescribable, peculiar floating qual-

ity, combined with great power. The exercise

given below will in time impart the above-mentioned

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108 Hindu-Yogi Science of Breath

qualities, or the Yogi Voice, to the student who

practices it faithfully. It is to be understood, of

course, that this form of breath is to be used

only as an occasional exercise, and not as a

regular form of breathing.

(1) Inhale a Complete Breath very slowly, but

steadily, through the nostrils, taking as much

time as possible in the inhalation.

(2) Retain for a few seconds.

(3) Expel the air vigorously in one great breath,

through the wide opened mouth.

(4) Rest the lungs by the Cleansing Breath.

Without going deeply into the Yogi theories

of sound-production in speaking and singing,

we wish to say that experience has taught them

that the timbre, quality and power of a voice

depends not alone upon the vocal organs in

the throat, but that the facial muscles, etc.,

have much to do with the matter. Some men

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with large chests produce but a poor tone, while

others with comparatively small chests produce

tones of amazing strength and quality. Here is

an interesting experiment worth trying: Stand

before a glass and pucker up your mouth and

whistle, and note the shape of your mouth and

the general expression of your face. Then sing

or speak as you do naturally, and see the differ-

ence. Then start to whistle again for a few sec-

onds, and then, -without changing the position

of your lips or face-, sing a few notes and notice

what a vibrant, resonant, clear and beautiful

tone is produced.

110 Hindu-Yogi Science of Breath

XI.

THE SEVEN YOGI DEVELOPING EXERCISES.

The following are the seven favorite exercises

of the Yogis for developing the lungs, muscles,

ligaments, air cells, etc. They are quite sim-

ple but marvelously effective. Do not let the

simplicity of these exercises make you lose in-

terest, for they are the result of careful experi-

ments and practice on the part of the Yogis, and

are the essence of numerous intricate and com-

plicated exercises, the non-essential portions

being eliminated and the essential features re-

tained.

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112 Hindu-Yogi Science of Breath

(1) THE RETAINED

BREATH.

This is a very important exercise which tends to

strengthen and develop the respiratory muscles

as well as the lungs, and its frequent practice

will also tend to expand the chest. The Yogis

have found that an occasional holding of the

breath, after the lungs have been filled with the

Complete Breath, is very beneficial, not only to

the respiratory organs but to the organs of nu-

trition, the nervous system and the blood itself.

They have found that an occasional holding of

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114 Hindu-Yogi Science of Breath

the breath tends to purify the air which has re-

mained in the lungs from former inhalations,

and to more fully oxygenate the blood. They

also know that the breath so retained gathers

up all the waste matter, and when the breath

is expelled it carries with it the effete matter

of the system, and cleanses the lungs just as

a purgative does the bowels. The Yogis rec-

ommend this exercise for various disorders of

the stomach, liver and blood, and also find that

it frequently relieves bad breath, which often

arises from poorly ventilated lungs. We recom-

mend students to pay considerable attention to

this exercise, as it has great merits. The follow-

ing directions will give you a clear idea of the

exercise:

(1) Stand erect.

(2) Inhale a Complete Breath.

(3) Retain the air as long as you can com-

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fortably.

(4) Exhale vigorously through the open mouth.

(5) Practice the Cleansing Breath.

At first you will be able to retain the breath

only a short time, but a little practice will also

show a great improvement. Time yourself with

a watch if you wish to note your progress.

116 Hindu-Yogi Science of Breath

(2) LUNG CELL

STIMULATION.

This exercise is designed to stimulate the air

cells in the lungs, but beginners must not overdo

it, and in no case should it be indulged in too

vigorously. Some may find a slight dizziness re-

sulting from the first few trials, in which case

let them walk around a little and discontinue

the exercise for a while.

(1) Stand erect, with hands at sides.

(2) Breathe in very slowly and gradually.

(3) While inhaling, gently tap the chest with

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118 Hindu-Yogi Science of Breath

the finger tips, constantly changing position.

(4) When the lungs are filled, retain the breath

and pat the chest with the palms of the hands.

(5) Practice the Cleansing Breath.

This exercise is very bracing and stimulat-

ing to the whole body, and is a well-known Yogi

practice. Many of the air cells of the lungs be-

come inactive by reason of incomplete breath-

ing, and often become almost atrophied. One

who has practiced imperfect breathing for years

will find it not so easy to stimulate all these

ill-used air cells into activity all at once by the

Complete Breath, but this exercise will do much

toward bringing about the desired result, and is

worth study and practice.

(3) RIB

STRETCHING.

We have explained that the ribs are fastened by

cartilages, which admit of considerable expan-

sion. In proper breathing, the ribs play an im-

portant part, and it is well to occasionally give

them a little special exercise in order to pre-

serve their elasticity. Standing or sitting in un-

natural positions, to which many of the West-

ern people are addicted, is apt to render the

ribs more or less stiff and inelastic, and this

exercise will do much to overcome same.

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120 Hindu-Yogi Science of Breath

(1) Stand erect.

(2) Place the hands one on each side of the

body, as high up under the armpits as conve-

nient, the thumbs reaching toward the back,

the palms on the side of the chest and the fin-

gers to the front over the breast.

(3) Inhale a Complete Breath.

(4) Retain the air for a short time.

(5) Then gently squeeze the sides, at the same

time slowly exhaling.

(6) Practice the cleansing breath.

Use moderation in this exercise and do not

overdo its

(4) CHEST

EXPANSION.

The chest is quite apt to be contracted from

bending over one's work, etc. This exercise is

very good for the purpose of restoring natural

conditions and gaining chest expansion.

(1) Stand erect.

(2) Inhale a Complete Breath.

(3) Retain the air.

(4) Extend both arms forward and bring the

two clenched fists together on a level with the

shoulder.

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122 Hindu-Yogi Science of Breath

(5) Then swing back the fists vigorously until

the arms stand out straight sideways from the

shoulders.

(6) Then bring back to Position 4, and swing

to Position 5. Repeat several times.

(7) Exhale vigorously through the opened mouth.

(8) Practice the Cleansing Breath.

Use moderation and do not overdo this ex-

ercise.

(5) WALKING

EXERCISE.

(1) Walk with head up, chin drawn slightly in,

shoulders back, and with measured tread.

(2) Inhale a Complete Breath, counting (men-

tally) 1, 2, 3, 4, 5, 6, 7, 8, one count to each

step, making the inhalation extend over the eight

counts.

(3) Exhale slowly through the nostrils, count-

ing as before-1, 2, 3, 4, 5, 6, 7, 8-one count to

a step.

(4) Rest between breaths, continuing walk-

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124 Hindu-Yogi Science of Breath

ing and counting, I, 2, 3, 4, 5, 8, 7, 8, one count

to a step.

(5) Repeat until you begin to feel tired. Then

rest for a while, and resume at pleasure. Re-

peat several times a day.

Some Yogis vary this exercise by retaining

the breath during a 1, 2, 3, 4, count, and then

exhale in an eight-step count. Practice whichever

plan seems most agreeable to you.

(6) MORNING EXERCISE.

(1) Stand erect in a military attitude, head

up, eyes front, shoulders back, knees stiff, hands

at sides.

(2) Raise body slowly on toes, inhaling a Com-

plete Breath, steadily and slowly.

(3) Retain the breath for a few seconds, main-

taining the same position.

(4) Slowly sink to first position, at the same

time slowly exhaling the air through the nos-

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trils.

(5) Practice Cleansing Breath.

(6) Repeat several times, varying by using

right leg alone, then left leg alone.

126 Hindu-Yogi Science of Breath

(7) STIMULATING

CIRCULATION.

(1) Stand erect.

(2) Inhale a Complete Breath and retain.

(3) Bend forward slightly and grasp a stick or

cane steadily and firmly, and gradually exerting

your entire strength upon the grasp.

(4) Relax the grasp, return to first position,

and slowly exhale.

(5) Repeat several times.

(6) Finish with the Cleansing Breath.

This exercise may be performed without the

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128 Hindu-Yogi Science of Breath

use of a stick or cane, by grasping an imaginary

cane, using the will to exert the pressure. The

exercise is a favorite Yogi plan of stimulating

the circulation by driving the arterial blood to

the extremities, and drawing back the venous

blood to the heart and lungs that it may take

up the oxygen which has been inhaled with the

air. In cases of poor circulation there is not

enough blood in the lungs to absorb the in-

creased amount of oxygen inhaled, and the sys-

tem does not get the full benefit of the improved

breathing.

In such cases, particularly, It Is well to prac-

tice this exercise, occasionally with the regular

Complete Breathing exercise.

XII.

SEVEN MINOR YOGI EXERCISES.

This chapter is composed of seven minor Yogi

Breathing Exercises, bearing no special names,

but each distinct and separate from the others

and having a different purpose in view. Each

student will find several of these exercises best

adapted to the special requirements of his par-

ticular case. Although we have styled these ex-

ercises "minor exercises," they are quite valu-

able and useful, or they would not appear in

this book. They give one a condensed course

in "Physical Culture" and "Lung Development,"

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130 Hindu-Yogi Science of Breath

and might readily be "padded out" and elabo-

rated into a small book on these subjects. They

have, of course, an additional value, as Yogi

Breathing forms a part of each exercise. Do

not pass them by because they are marked "mi-

nor." Some one or more of these exercises may

be just what you need. Try them and decide for

yourself.

EXERCISE I.

(1) Stand erect with hands at sides.

(2) Inhale Complete Breath.

(3) Raise the arms slowly, keeping them rigid

until the hands touch over head.

(4) Retain the breath a few minutes with hands

over head.

(5) Lower hands slowly to sides, exhaling slowly

at same time.

(6) Practice Cleansing Breath.

EXERCISE II.

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(1) Stand erect, with arms straight In front

of you.

(2) Inhale Complete Breath and retain.

(3) Swing arms back as far as they will go;

then back to first position; then repeat several

times, returning the breath all the while.

(4) Exhale vigorously through mouth.

(5) Practice Cleansing Breath.

EXERCISE III.

(1) Stand erect with arms straight In front of

you,

(2) Inhale Complete Breath.

(3) Swing arms around in a circle, backward,

a few times. Then reverse a few times, retain-

ing the breath all the while. You may vary this

by rotating them alternately like the sails of a

windmill.

(4) Exhale the breath vigorously through the

mouth.

132 Hindu-Yogi Science of Breath

(5) Practice Cleansing Breath.

EXERCISE IV.

(1) Lie on the floor with your face downward

and palms of hands flat upon the floor by your

sides.

(2) Inhale Complete Breath and retain.

(3) Stiffen the body and raise yourself up by

the strength of your arms until you rest on your

hands and toes

(4) Then lower yourself to original position.

Repeat several times.

(5) Exhale vigorously through your mouth.

(6) Practice Cleansing Breath.

EXERCISE V.

(1) Stand erect with your palms against the

wall.

(2) Inhale Complete Breath and retain.

(3) Lower the chest to the wall, resting your

weight on your hands.

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(4) Then raise yourself back with the arm

muscles alone, keeping the body stiff.

(5) Exhale vigorously through the mouth.

(6) Practice Cleansing Breath.

134 Hindu-Yogi Science of Breath

EXERCISE VI.

(1) Stand erect with arms "akimbo," that is, with

hands resting around the waist and elbows stand-

ing out.

(2) Inhale Complete Breath and retain.

(3) Keep legs and hips stiff and bend well

forward, as If bowing, at the same time exhaling

slowly.

(4) Return to first position and take another

Complete Breath.

(5) Then bend backward, exhaling slowly.

(6) Return to first position and take a Com-

plete Breath.

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136 Hindu-Yogi Science of Breath

(7) Then bend sideways, exhaling slowly. (Vary

by bending to right and then to left.)

(8) Practice Cleansing Breath.

EXERCISE VII.

(1) Stand erect, or sit erect, with straight spinal

column.

(2) Inhale a Complete Breath, but instead of

inhaling in a continuous steady stream, take

a series of short, quick "sniffs," as if you were

smelling aromatic salts or ammonia and did not

wish to get too strong a "whiff." Do not exhale

any of these little breaths, but add one to the

other until the entire lung space Is filled.

(3) Retain for a few seconds.

(4) Exhale through the nostrils in a long,

restful, sighing breath.

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138 Hindu-Yogi Science of Breath

(5) Practice Cleansing Breath.

XIII. VIBRATION

AND YOGI

RHYTHMIC

BREATHING

All is in vibration. From the tiniest atom to the

greatest sun, everything is in a state of vibra-

tion. There is nothing in absolute rest in na-

ture. A single atom deprived of vibration would

wreck the universe. In incessant vibration the

universal work is performed. Matter is being

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140 Hindu-Yogi Science of Breath

constantly played upon by energy and count-

less forms and numberless varieties result, and

yet even the forms and varieties are not perma-

nent. They begin to change the moment they

are created, and from them are born innumer-

able forms, which in turn change and give rise

to newer forms, and so on and on, in infinite

succession. Nothing is permanent in the world

of forms, and yet the great Reality is unchange-

able. Forms are but appearances-they come,

they go, but the Reality is eternal and unchange-

able.

The atoms of the human body are in con-

stant vibration. Unceasing changes are occur-

ring. In a few months there is almost a com-

plete change in the matter composing the body,

and scarcely a single atom now composing your

body will be found in It a few months hence. Vi-

bration, constant vibration. Change, constant

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change.

In all vibration is to be found a certain rhythm.

Rhythm pervades the universe. The swing of

the planets around the sun; the rise and fall of

the sea; the beating of the heart; the ebb and

flow of the tide; all follow rhythmics laws. The

rays of the sun reach us; the rain descends

upon us, in obedience to the same law. All

growth is but an exhibition of this law. All mo-

tion is a manifestation of the law of rhythm.

Our bodies are as much subject to rhythmic

laws as is the planet in its revolution around

the sun. Much of the esoteric side of the Yogi

Science of Breath is based upon this known

principle of nature. By falling in with the rhythm

of the body, the Yogi manages to absorb a great

amount of Prana, which he disposes of to bring

about results desired by him. We will speak of

this at greater length later on.

142 Hindu-Yogi Science of Breath

The body which you occupy is like a small

inlet running in to the land from the sea. Al-

though apparently subject only to its own laws,

it is really subject to the ebb and flow of the

tides of the ocean. The great sea of life is swelling

and receding, rising and falling, and we are re-

sponding to its vibrations and rhythm. In a

normal condition we receive the vibration and

rhythm of the great ocean of life, and respond

to it, but at times the mouth of the inlet seems

choked up with debris, and we fail to receive the

impulse from Mother Ocean, and inharmony

manifests within us.

You have heard how a note on a violin, if

sounded repeatedly and in rhythm, will start

into motion vibrations which will in time de-

stroy a bridge. The same result is true when

a regiment of soldiers crosses a bridge, the or-

der being always given to "break step" on such

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an occasion, lest the vibration bring down both

bridge and regiment. These manifestations of

the effect of rhythmic motion will give you an

idea of the effect on the body of rhythmic breath-

ing. The whole system catches the vibration

and becomes in harmony with the will, which

causes the rhythmic motion of the lungs, and

while in such complete harmony will respond

readily to orders from the will. With the body

thus attuned, the Yogi finds no difficulty in in-

creasing the circulation in any part of the body

by an order from the will, and in the same way

he can direct an increased current of nerve force

to any part or organ, strengthening and stimu-

lating it.

In the same way the Yogi by rhythmic breath-

ing "catches the swing," as it were, and is able

to absorb and control a greatly increased amount

of prana, which is then at the disposal of his

144 Hindu-Yogi Science of Breath

will. He can and does use it as a vehicle for

sending forth thoughts to others and for at-

tracting to him all those whose thoughts are

keyed in the same vibration. The phenomena of

telepathy, thought transference, mental heal-

ing, mesmerism, etc., which subjects are creat-

ing such an interest in the Western world at the

present time, but which have been known to

the Yogis for centuries, can be greatly increased

and augmented If the person sending forth the

thoughts will do so after rhythmic breathing.

Rhythmic breathing will increase the value of

mental healing, magnetic healing, etc., several

hundred per cent.

In rhythmic breathing the main thing to be

acquired is the mental idea of rhythm. To those

who know anything of music, the idea of mea-

sured counting is familiar. To others, the rhyth-

mic step of the soldier: "Left, right; left, right;

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left, right; one, two, three, four; one, two, three,

four," will convey the idea.

The Yogi bases his rhythmic time upon a

unit corresponding with the beat of his heart.

The heart beat varies in different persons, but

the heart beat unit of each person is the proper

rhythmic standard for that particular individ-

ual in his rhythmic breathing. Ascertain your

normal heart beat by placing your fingers over

your pulse, and then count: "1, 2, 3, 4, 5, 6;

1, 2, 3, 4, 5, 6," etc., until the rhythm becomes

firmly fixed in your mind. A little practice will

fix the rhythm, so that you will be able to eas-

ily reproduce it. The beginner usually inhales

in about six pulse units, but he will be able to

greatly increase this by practice.

The Yogi rule for rhythmic breathing is that

the units of inhalation and exhalation should

be the same, while the units for retention and

146 Hindu-Yogi Science of Breath

between breaths should be one-half the num-

ber of those of inhalation and exhalation.

The following exercise in Rhythmic Breath-

ing should be thoroughly mastered, as it forms

the basis of numerous other exercises, to which

reference will be made later.

(1) Sit erect, in an easy posture, being sure

to hold the chest, neck and head as nearly in a

straight line as possible, with shoulders slightly

thrown back and hands resting easily on the

lap. In this position the weight of the body is

largely supported by the ribs and the position

may be easily maintained. The Yogi has found

that one cannot get the best effect of rhythmic

breathing with the chest drawn in and the ab-

domen protruding.

(2) Inhale slowly a Complete Breath, count-

ing six pulse units.

(3) Retain, counting three pulse units.

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(4) Exhale slowly through the nostrils, count-

ing six pulse units.

(5) Count three pulse beats between breaths.

(6) Repeat a number of times, but avoid fa-

tiguing yourself at the start.

(7) When you are ready to close the exercise,

practice the cleansing breath, which will rest

you and cleanse the lungs.

After a little practice you will be able to in-

crease the duration of the inhalations and ex-

halations, until about fifteen pulse units are

consumed. In this increase, remember that the

units for retention and between breaths is one-

half the units for inhalation and exhalation.

Do not overdo yourself in your effort to in-

crease the duration of the breath, but pay as

much attention as possible to acquiring the "rhythm,"

as that is more important than the length of

the breath. Practice and try until you get the

148 Hindu-Yogi Science of Breath

measured "swing" of the movement, and until

you can almost "feel" the rhythm of the vibra-

tory motion throughout your whole body. It will

require a little practice and perseverance, but

your pleasure at your improvement will make

the task an easy one. The Yogi is a most pa-

tient and persevering man, and his great at-

tainments are due largely to the possession of

these qualities.

XIV. PHENOMENA

OF YOGI PSYCHIC

BREATHING.

With the exception of the instructions in the

Yogi Rhythmic Breathing, the majority of the

exercises heretofore given in this book relate to

the physical plane of effort, which, while highly

important in itself, is also regarded by the Yo-

gis as in the nature of affording a substantial

basis for efforts on the psychic and spiritual

plane. Do not, however, discard or think lightly

149

150 Hindu-Yogi Science of Breath

of the physical phase of the subject, for remem-

ber that it needs a sound body to support a

sound mind, and also that the body is the tem-

ple of the Ego, the lamp in which burns the

light of the Spirit. Everything is good in its

place, and everything has its place. The devel-

oped man is the "all-around man," who recog-

nizes body, mind and spirit and renders to each

its due. Neglect of either is a mistake which

must be rectified sooner or later; a debt which

must be repaid with interest.

We will now take up the Psychic phase of the

Yogi Science of Breath in the shape of a series

of exercises, each exercise carrying with it its

explanation.

You will notice that in each exercise rhyth-

mic breathing is accompanied with the instruc-

tions to "carry the thought" of certain desired

results. This mental attitude gives the Will a

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cleared track upon which to exercise its force.

We cannot, in this work, go into the subject of

the power of the Will, and must assume that

you have some knowledge of the subject. If you

have no acquaintance with the subject, you will

find that the actual practice of the exercises

themselves will give you a much clearer knowl-

edge than any amount of theoretical teaching,

for as the old Hindu proverb says, "He who

tastes a grain of mustard seed knows more of

its flavor than he who sees an elephant load of

it."

(1) GENERAL DIRECTIONS FOR YOGI PSY-

CHIC BREATHING.

The basis of all Yogi Psychic Breathing is

the Yogi Rhythmic Breath, instruction regard-

ing which we gave in our last chapter. In the

following exercises, in order to avoid useless

repetition, we will say merely, "Breathe Rhyth-

152 Hindu-Yogi Science of Breath

mically," and then give the instruction for the

exercise of the psychic force, or directed Will

power working in connection with the rhythmic

breath vibrations. After a little practice you will

find that you will not need to count after the

first rhythmic breath, as the mind will grasp

the idea of time and rhythm and you will be able

to breathe rhythmically at pleasure, almost au-

tomatically. This will leave the mind clear for

the sending of the psychic vibrations under the

direction of the Will. (See the following first ex-

ercise for directions in using the Will.)

(2) PRANA DISTRIBUTING.

Lying flat on the floor or bed, completely re-

laxed, with hands resting lightly over the Solar

Plexus (over the pit of the stomach, where the

ribs begin to separate), breathe rhythmically.

After the rhythm is fully established -will- that

each inhalation will draw in an increased sup-

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ply of prana or vital energy from the Universal

supply, which will be taken up by the nervous

system and stored in the Solar Plexus. At each

exhalation will that the prana or vital energy

is being distributed all over the body, to ev-

ery organ and part; to every muscle, cell and

atom; to nerve, artery and vein; from the top of

your head to the soles of your feet; invigorat-

ing, strengthening and stimulating every nerve;

recharging every nerve center; sending energy,

force and strength all over the system. While

exercising the will, try to form a mental picture

of the inrushing prana, coming in through the

lungs and being taken up at once by the So-

lar Plexus, then with the exhaling effort, being

sent to all parts of the system, down to the fin-

ger tips and down to the toes. It is not neces-

sary to use the Will with an effort. Simply com-

manding that which you wish to produce and

154 Hindu-Yogi Science of Breath

then making the mental picture of it is all that

is necessary. Calm command with the mental

picture is far better than forcible willing, which

only dissipates force needlessly. The above ex-

ercise is most helpful and greatly refreshes and

strengthens the nervous system and produces

a restful feeling all over the body. It is espe-

cially beneficial In cases where one is tired or

feels a lack of energy.

(3) INHIBITING PAIN.

Lying down or sitting erect, breath rhythmi-

cally, holding the thought that you are inhal-

ing prana. Then when you exhale, send the

prana to the painful part to re-establish the cir-

culation and nerve current. Then inhale more

prana for the purpose of driving out the painful

condition; then exhale, holding the thought that

you are driving out the pain. Alternate the two

above mental commands, and with one exhala-

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tion stimulate the part and with the next drive

out the pain. Keep this up for seven breaths,

then practice the Cleansing Breath and rest a

while. Then try it again until relief comes, which

will be before long. Many pains will be found

to be relieved before the seven breaths are fin-

ished. If the hand is placed over the painful

part, you may get quicker results. Send the

current of prana down the arm and into the

painful part.

(4) DIRECTING THE CIRCULATION.

Lying down or sitting erect, breathe rhyth-

mically, and with the exhalations direct the cir-

culation to any part you wish, which may be

suffering from imperfect circulation. This is ef-

fective in cases of cold feet or in cases of headache,

the blood being sent downward in both cases,

in the first case warming the feet, and in the

latter, relieving the brain from too great pres-

156 Hindu-Yogi Science of Breath

sure. In the case of headache, try the Pain In-

hibiting first, then follow with sending the blood

downward. You will often feel a warm feeling

in the legs as the circulation moves downward.

The circulation is largely under the control of

the will and rhythmic breathing renders the task

easier.

(5) SELF-HEALING.

Lying in a relaxed condition, breathe rhyth-

mically, and command that a good supply of

prana be inhaled. With the exhalation, send

the prana to the affected part for the purpose

of stimulating it. Vary this occasionally by ex-

haling, with the mental command that the dis-

eased condition be forced out and disappear.

Use the hands in this exercise, passing them

down the body from the head to the affected

part. In using the hands in healing yourself or

others always hold the mental image that the

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prana is flowing down the arm and through the

finger tips into the body, thus reaching the af-

fected part and healing it. Of course we can

give only general directions in this book with-

out taking up the several forms of disease in

detail, but a little practice of the above exer-

cise, varying it slightly to fit the conditions of

the case, will produce wonderful results. Some

Yogis follow the plan of placing both hands on

the affected part, and then breathing rhythmi-

cally, holding the mental image that they are

fairly pumping prana into the diseased organ

and part, stimulating it and driving out dis-

eased conditions, as pumping into a pail of dirty

water will drive out the latter and fill the bucket

with fresh water. This last plan is very effec-

tive if the mental image of the pump is clearly

held, the inhalation representing the lifting of

the pump handle and the exhalation the actual

158 Hindu-Yogi Science of Breath

pumping.

(6) HEALING OTHERS.

We cannot take up the question of the psy-

chic treatment of disease by prana in detail in

this book, as such would be foreign to its pur-

pose. But we can and will give you simple, plain

instructions whereby you may be enabled to do

much good in relieving others. The main princi-

ple to remember is that by rhythmic breathing

and controlled thought you are enabled to ab-

sorb a considerable amount of prana, and are

also able to pass it into the body of another

person, stimulating weakened parts and organs

and imparting health and driving out diseased

conditions. You must first learn to form such

a clear mental image of the desired condition

that you will be able to actually feel the influx of

prana, and the force running down your arms

and out of your finger tips into the body of the

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patient. Breathe rhythmically a few times un-

til the rhythm is fairly established, then place

your bands upon the affected part of the body

of the patient, letting them rest lightly over the

part. Then follow the "pumping" process de-

scribed to the preceding exercise (Self-Healing)

and fill the patient full of prana until the dis-

eased condition is driven out. Every once in

a while raise the hands and "flick" the fingers

as if you were throwing off the diseased condi-

tion. It is well to do this occasionally and also

to wash the hands after treatment, as otherwise

you may take on a trace of the diseased condi-

tion of the patient. Also practice the Cleans-

ing Breath several times after the treatment.

During the treatment let the prana pour into

the patient in one continuous stream, allow-

ing yourself to be merely the pumping machin-

ery connecting the patient with the universal

160 Hindu-Yogi Science of Breath

supply of prana, and allowing it to flow freely

through you. You need not work the hands

vigorously, but simply enough that the prana

freely reaches the affected parts. The rhythmic

breathing must be practiced frequently during

the treatment, so as to keep the rhythm nor-

mal and to afford the prana a free passage. It

is better to place the hands on the bare skin,

but where this is not advisable or possible place

them over the clothing. Vary above method oc-

casionally during the treatment by stroking the

body gently and softly with the finger tips, the

fingers being kept slightly separated. This is

very soothing to the patient. In cases of long

standing you may find it helpful to give the men-

tal command in words, such as "get out, get

out," or "be strong, be strong," as the case may

be, the words helping you to exercise the will

more forcibly and to the point. Vary these in-

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structions to suit the needs of the case, and

use your own judgment and inventive faculty.

We have given you the general principles and

you can apply them in hundreds of different

ways. The above apparently simple instruction,

if carefully studied and applied, will enable one

to accomplish all that the leading "magnetic heal-

ers" are able to, although their "systems" are

more or less cumbersome and complicated. They

are using prana ignorantly and calling it "mag-

netism." If they would combine rhythmic breath-

ing with their "magnetic" treatment they would

double their efficiency.

(7) DISTANT HEALING.

Prana colored by the thought of the sender

may be projected to persons at a distance, who

are willing to receive it, and healing work done

in this way. This is the secret of the "absent

healing," of which the Western world has heard

162 Hindu-Yogi Science of Breath

so much of late years. The thought of the healer

sends forth and colors the prana of the sender,

and it flashes across space and finds lodgment

in the psychic mechanism of the patient. It is

unseen, and like the Marconi waves, it passes

through intervening obstacles and seeks the per-

son attuned to receive it. In order to treat per-

sons at a distance, you must form a mental im-

age of them until you can feel yourself to be

en rapport with them. This is a psychic pro-

cess dependent upon the mental imagery of the

healer. You can feel the sense of rapport when it

is established, it manifesting in a sense of near-

ness. That is about as plain as we can describe

it. It may be acquired by a little practice, and

some will get it at the first trial. When rapport

is established, say mentally to the distant pa-

tient, "I am sending you a supply of vital force

or power, which will invigorate you and heal

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you." Then picture the prana as leaving your

mind with each exhalation of rhythmic breath,

and traveling across space instantaneously and

reaching the patient and healing him. It is not

necessary to fix certain hours for treatment, al-

though you may do so if you wish. The recep-

tive condition of the patient, as he is expecting

and opening himself up to your psychic force,

attunes him to receive your vibrations when-

ever you may send them. If you agree upon

hours, let him place himself in a relaxed atti-

tude and receptive condition. The above is the

great underlying principle of the "absent treat-

ment" of the Western world. You may do these

things as well as the most noted healers, with

a little practice.

164 Hindu-Yogi Science of Breath

XV. MORE

PHENOMENA OF

YOGI PSYCHIC

BREATHING.

(1) THOUGHT PROJECTION.

Thoughts may be projected by following the

last mentioned method (Distant Healing) and

others will feel the effect of thought so sent forth,

it being remembered always that no evil thought

can ever injure another person whose thoughts

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166 Hindu-Yogi Science of Breath

are good. Good thoughts are always positive

to bad ones, and bad ones always negative to

good ones. One can, however, excite the in-

terest and attention of another by sending him

thought waves in this way, charging the prana

with the message he wishes to convey. If you

desire another's love and sympathy, and pos-

sess love and sympathy for him, you can send

him thoughts of this kind with effect, providing

your motives are pure. Never, however, attempt

to influence another to his hurt, or from impure

or selfish motives, as such thoughts only re-

coil upon the sender with redoubled force, and

injure him, while the innocent party is not af-

fected. Psychic force when legitimately used is

all right, but beware of "black magic" or im-

proper and unholy uses of it, as such attempts

are like playing with a dynamo, and the per-

son attempting such things will be surely pun-

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ished by the result of the act itself. However,

no person of impure motives ever acquires a

great degree of psychic power, and a pure heart

and mind is an invulnerable shield against im-

proper psychic power. Keep yourself pure and

nothing can hurt you.

(2) FORMING AN AURA.

If you are ever in the company of persons of

a low order of mind, and you feel the depressing

influence of their thought, breathe rhythmically

a few times, thus generating an additional sup-

ply of prana, and then by means of the mental

image method surround yourself with an egg-

shaped thought aura, which will protect you

from the gross thought and disturbing influ-

ences of others.

(3) RECHARGING YOURSELF.

If you feel that your vital energy is at a low

ebb, and that you need to store up a new sup-

168 Hindu-Yogi Science of Breath

ply quickly, the best plan is to place the feet

close together (side by side, of course) and to

lock the fingers of both hands in any way that

seems the most comfortable. This closes the

circuit, as it were, and prevents any escape of

prana through the extremities. Then breathe

rhythmically a few times, and you will feel the

effect of the recharging.

(4) RECHARGING OTHERS.

If some friend is deficient in vitality you may

aid him by sitting in front of him, your toes

touching his, and his hands in yours. Then

both breathe rhythmically, you forming the men-

tal image of sending prana into his system, and

he holding the mental image of receiving the

prana. Persons of weak vitality or passive will

should be careful with whom they try this ex-

periment, as the prana of a person of evil de-

sires will be colored with the thoughts of that

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person, and may give him a temporary influ-

ence over the weaker person. The latter, how-

ever, may easily remove such influence by clos-

ing the circuit (as before mentioned) and breath-

ing a few rhythmic breaths, closing with the

Cleansing Breath.

(5) CHARGING WATER.

Water may be charged with prana, by breath-

ing rhythmically, and holding the glass of water

by the bottom, in the left hand, and then gath-

ering the fingers of the right hand together and

shaking them gently over the water, as if you

were shaking drops of water off of your finger

tips into the glass. The mental image of the

prana being passed into the water must also be

held. Water thus charged is found stimulating

to weak or sick persons, particularly if a healing

thought accompanies the mental image of the

transfer of the prana. The caution given in the

170 Hindu-Yogi Science of Breath

last exercise applies also to this one, although

the danger exists only in a greatly lessened de-

gree.

(6) ACUIRING

MENTAL QUALITIES.

Not only can the body be controlled by the mind

under direction of the will, but the mind itself

can be trained and cultivated by the exercise

of the controlling will. This, which the West-

ern world knows as "Mental Science," etc., has

proved to the West portions of that truth which

the Yogi has known for ages. The mere calm

demand of the Will will accomplish wonders in

this direction, but if the mental exercise is ac-

companied by rhythmic breathing, the effect is

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172 Hindu-Yogi Science of Breath

greatly increased. Desirable qualities may be

acquired by holding the proper mental image

of what is desired during rhythmic breathing.

Poise and Self Control, desirable qualities; in-

creased power, etc., may be acquired in this

way. Undesirable qualities may be eliminated

by cultivating the opposite qualities. Any or

all the "Mental Science" exercises, "treatments"

and "affirmations" may be used with the Yogi

Rhythmic Breath. The following is a good gen-

eral exercise for the acquirement and develop-

ment of desirable mental qualities:

Lie in a passive attitude, or sit erect. Pic-

ture to yourself the qualities you desire to cul-

tivate, seeing yourself as possessed of the qual-

ities, and demanding that your mind develop

the quality. Breathe rhythmically, holding the

mental picture firmly. Carry the mental picture

with you as much as possible, and endeavor

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to live up to the ideal you have set up in your

mind. You will find yourself gradually growing

up to your ideal. The rhythm of the breathing

assists the mind in forming new combinations,

and the student who has followed the Western

system will find the Yogi Rhythmic a wonderful

ally in his "Mental Science" works.

(7) ACQUIRING PHYSICAL QUALITIES.

Physical qualities may be acquired by the

same methods as above mentioned in connec-

tion with mental qualities. We do not mean,

of course, that short men can be made tall, or

that amputated limbs may be replaced, or sim-

ilar miracles. But the expression of the coun-

tenance may be changed; courage and general

physical characteristics improved by the con-

trol of the Will, accompanied by rhythmic breath-

ing. As a man thinks so does he look, act, walk,

sit, etc. Improved thinking will mean improved

174 Hindu-Yogi Science of Breath

looks and actions. To develop any part of the

body, direct the attention to it, while breathing

rhythmically, holding the mental picture that

you are sending an increased amount of prana,

or nerve force, to the part, and thus increasing

its vitality and developing it. This plan applies

equally well to any part of the body which you

wish to develop. Many Western athletes use

a modification of this plan in their exercises.

The student who has followed our instructions

so far will readily understand haw to apply the

Yogi principles in the above work. The general

rule of exercise is the same as in the preceding

exercise (acquiring Mental Qualities). We have

touched upon the subject of the cure of physi-

cal ailments in preceding pages.

(8) CONTROLLING

THE EMOTIONS.

The undesirable emotions, such as Fear, Worry,

Anxiety, Hate, Anger, Jealousy, Envy, Melan-

choly, Excitement, Grief, etc., are amenable to

the control of the Will, and the Will is enabled

to operate more easily in such cases if rhyth-

mic breathing is practiced while the student is

"willing." The following exercise has been found

most effective by the Yogi students, although

the advanced Yogi has but little need of it, as he

has long since gotten rid of these undesirable

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176 Hindu-Yogi Science of Breath

mental qualities by growing spiritually beyond

them. The Yogi student, however, finds the ex-

ercise a great help to him while he is growing.

Breathe rhythmically, concentrating the at-

tention upon the Solar Plexus, and sending to it

the mental command "Get Out." Send the men-

tal command firmly, just as you begin to ex-

hale, and form the mental picture of the un-

desirable emotions being carried away with the

exhaled breath. Repeat seven times, and fin-

ish with the Cleansing Breath, and then see

how good you feel. The mental command must

be given "in earnest," as trifling will not do the

work.

(9) TRANSMUTATION

OF THE

REPRODUCTIVE

ENERGY.

The Yogis possess great knowledge regarding

the use and abuse of the reproductive princi-

ple in both sexes. Some hints of this esoteric

knowledge have filtered out and have been used

by Western writers on the subject, and much

good has been accomplished in this way. In this

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178 Hindu-Yogi Science of Breath

little book we cannot do more than touch upon

the subject, and omitting all except a bare men-

tion of theory, we will give a practical breathing

exercise whereby the student will be enabled

to transmute the reproductive energy into vital-

ity for the entire system, instead of dissipating

and wasting it in lustful indulgences in or out

of the marriage relations. The reproductive en-

ergy is creative energy, and may be taken up by

the system and transmuted into strength and

vitality, thus serving the purpose of regenera-

tion instead of generation. If the young men

of the Western world understood these under-

lying principles they would be saved much mis-

ery and unhappiness in after years, and would

be stronger mentally, morally and physically.

This transmutation of the reproductive en-

ergy gives great vitality to those practicing it.

They will be filled with great vital force, which

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will radiate from them and will manifest in what

has been called "personal magnetism." The en-

ergy thus transmuted may be turned into new

channels and used to great advantage. Nature

has condensed one of its most powerful mani-

festations of prana into reproductive energy, as

its purpose is to create. The greatest amount of

vital force is concentrated in the smallest area.

The reproductive organism is the most power-

ful storage battery in animal life, and its force

can be drawn upward and used, as well as ex-

pended in the ordinary functions of reproduc-

tion, or wasted in riotous lust. The majority of

our students know something of the theories of

regeneration; and we can do little more than

to state the above facts, without attempting to

prove them.

The Yogi exercise for transmuting reproduc-

tive energy is simple. It is coupled with rhyth-

180 Hindu-Yogi Science of Breath

mic breathing, and can be easily performed.

It may be practiced at any time, but is spe-

cially recommended when one feels the instinct

most strongly, at which time the reproductive

energy is manifesting and may be most easily

transmuted for regenerative purposes. The ex-

ercise is as follows: Keep the mind fixed on the

idea of Energy, and away from ordinary sex-

ual thoughts or imaginings. If these thoughts

come into the mind do not be discouraged, but

regard them as manifestations of a force which

you intend using for the purposes of strength-

ening the body and mind. Lie passively or sit

erect, and fix your mind on the idea of draw-

ing the reproductive energy upward to the Solar

Plexus, where it will be transmuted and stored

away as a reserve force of vital energy. Then

breathe rhythmically, forming the mental im-

age of drawing up the reproductive energy with

http://booksiread.org 181

each inhalation. With each inhalation make a

command of the Will that the energy be drawn

upward from the reproductive organization to

the Solar Plexus. If the rhythm is fairly estab-

lished and the mental image is clear, you will be

conscious of the upward passage of the energy,

and will feel its stimulating effect. If you desire

an increase in mental force, you may draw it

up to the brain instead of to the Solar Plexus,

by giving the mental command and holding the

mental image of the transmission to the brain.

The man or woman doing metal creative work,

or bodily creative work, will be able to use this

creative energy in their work by following the

above exercise, drawing up the energy with the

inhalation and sending it forth with the exha-

lation. In this last form of exercise, only such

portions as are needed in the work will pass

into the work being done, the balance remain-

182 Hindu-Yogi Science of Breath

ing stored up in the Solar Plexus. You will un-

derstand, of course, that it is not the reproduc-

tive fluids which are drawn up and used, but

the etheripranic energy which animates the lat-

ter, the soul of the reproductive organism, as it

were. It is usual to allow the head to bend for-

ward easily and naturally during the transmut-

ing exercise.

(10) BRAIN

STIMULATING.

The Yogis have found the following exercise most

useful in stimulating the action of the brain for

the purpose of producing clear thinking and

reasoning. It has a wonderful effect in clear-

ing the brain and nervous system, and those

engaged in mental work will find it most useful

to them, both in the direction of enabling them

to do better work and also as a means of re-

freshing the mind and clearing it after arduous

mental labor.

183

184 Hindu-Yogi Science of Breath

Sit in an erect posture, keeping the spinal

column straight, and the eyes well to the front,

letting the hands rest on the upper part of the

legs. Breathe rhythmically, but instead of breath-

ing through both nostrils as in the ordinary

exercises, press the left nostril close with the

thumb, and inhale through the right nostril.

Then remove the thumb, and close the right

nostril with the finger, and then exhale through

the left nostril. Then, without changing the fin-

gers, inhale through the left nostril, and chang-

ing fingers, exhale through the right. Then in-

hale through right and exhale through left, and

so on, alternating nostrils as above mentioned,

closing the unused nostril with the thumb or

forefinger. This is one of the oldest forms of Yogi

breathing, and is quite important and valuable,

and is well worthy of acquirement. But it is

quite amusing to the Yogis to know that to the

http://booksiread.org 185

Western world this method is often held out

as being the "whole secret" of Yogi Breathing.

To the minds of many Western readers, "Yogi

Breathing" suggests nothing more than a pic-

ture of a Hindu, sitting erect, and alternating

nostrils in the act of breathing. "Only this and

nothing more." We trust that this little work will

open the eyes of the Western world to the great

possibilities of Yogi Breathing, and the numer-

ous methods whereby it may be employed.

186 Hindu-Yogi Science of Breath

(11) THE GRAND

YOGI PSYCHIC

BREATH.

The Yogis have a favorite form of psychic breath-

ing which they practice occasionally, to which

has been given a Sanscrit term of which the

above is a general equivalent. We have given it

last, as it requires practice on the part of the

student in the line of rhythmic breathing and

mental imagery, which he has now acquired by

means of the preceding exercises. The general

187

188 Hindu-Yogi Science of Breath

principles of the Grand Breath may be summed

up in the old Hindu saying: "Blessed is the

Yogi who can breathe through his bones." This

exercise will fill the entire system with prana,

and the student will emerge from it with ev-

ery bone, muscle, nerve, cell, tissue, organ and

part energized and attuned by the prana and

the rhythm of the breath. It is a general house-

cleaning of the system, and he who practices

it carefully will feel as if he had been given a

new body, freshly created, from the crown of

his head to the tips of his toes. We will let the

exercise speak for itself.

(1) Lie in a relaxed position, at perfect ease.

(2) Breathe rhythmically until the rhythm is

perfectly established.

(3) Then, inhaling and exhaling, form the

mental image of the breath being drawn up through

the bones of the legs, and then forced out through

http://booksiread.org 189

them; then through the bones of the arms; then

through the top of the skull; then through the

stomach; then through the reproductive region;

then as if it were traveling upward and down-

ward along the spinal column; and then as if

the breath were being inhaled and exhaled through

every pore of the skin, the whole body being

filled with prana and life.

(4) Then (breathing rhythmically) send the

current of prana to the Seven Vital Centers, in

turn, as follows, using the mental picture as in

previous exercises:

(a) To the forehead.

(b) To the back of the head.

(c) To the base of the brain.

(d) To the Solar Plexus.

(e) To the Sacral Region (lower part of the

spine).

(f) To the region of the navel.

190 Hindu-Yogi Science of Breath

(g) To the reproductive region.

Finish by sweeping the current of prana, to

and fro from head to feet several times.

(5) Finish with Cleansing Breath.

XVI. YOGI

SPIRITUAL

BREATHING.

The Yogis not only bring about desired mental

qualities and properties by will-power coupled

with rhythmic breathing, but they also develop

spiritual faculties, or rather aid in their unfold-

ment, in the same way. The Oriental philoso-

phies teach that man has many faculties which

are at present in a dormant state, but which

will become unfolded as the race progresses.

191

192 Hindu-Yogi Science of Breath

They also teach that man, by the proper effort

of the will, aided by favorable conditions, may

aid in the unfoldment of these spiritual facul-

ties, and develop them much sooner than in the

ordinary process of evolution. In other words,

one may even now develop spiritual powers of

consciousness which will not become the com-

mon property of the race until after long ages

of gradual development under the law of evo-

lution. In all of the exercises directed toward

this end, rhythmic breathing plays an impor-

tant part. There is of course no mystic property

in the breath itself which produces such won-

derful results, but the rhythm produced by the

Yogi breath is such as to bring the whole sys-

tem, including the brain, under perfect control,

and in perfect harmony, and by this means, the

most perfect condition is obtained for the un-

foldment of these latent faculties.

http://booksiread.org 193

In this work we cannot go deeply into the

philosophy of the East regarding spiritual de-

velopment, because this subject would require

volumes to cover it, and then again the subject

is too abstruse to interest the average reader.

There are also other reasons, well known to

occultists, why this knowledge should not be

spread broadcast at this time. Rest assured,

dear student, that when the time comes for you

to take the next step, the way will be opened

out before you. "When the chela (student) is

ready, the guru (master) appears." In this chap-

ter we will give you directions for the develop-

ment of two phases of spiritual consciousness,

i.e., (1) the consciousness of the identity of the

Soul, and (2) the consciousness of the connec-

tion of the Soul with the Universal Life. Both of

the exercises given below are simple, and con-

sist of mental images firmly held, accompanied

194 Hindu-Yogi Science of Breath

with rhythmic breathing. The student must not

expect too much at the start, but must make

haste slowly, and be content to develop as does

the flower, from seed to blossom.

SOUL

CONSCIOUSNESS.

The real Self is not the body or even the mind of

man. These things are but a part of his person-

ality, the lesser self. The real Self is the Ego,

whose manifestation is in individuality. The

real Self is independent of the body, which it

inhabits, and is even independent of the mech-

anism of the mind, which it uses as an instru-

ment. The real Self is a drop from the Divine

Ocean, and is eternal and indestructible. It

cannot die or be annihilated, and no matter

195

196 Hindu-Yogi Science of Breath

what becomes of the body, the real Self still ex-

ists. It is the Soul. Do not think of your Soul as

a thing apart from you, for YOU are the Soul,

and the body is the unreal and transitory part

of you which is changing in material every day,

and which you will some day discard. You may

develop the faculties so that they will be con-

scious of the reality of the Soul, and its inde-

pendence of the body. The Yogi plan for such

development is by meditation upon the real Self

or Soul, accompanied by rhythmic breathing.

The following exercise is the simplest form.

EXERCISE .- Place your body in a relaxed, re-

clining position. Breathe rhythmically, and med-

itate upon the real Self, thinking of yourself as

an entity independent of the body, although in-

habiting it and being able to leave it at will.

Think of yourself, not as the body, but as a

spirit, and of your body as but a shell, useful

http://booksiread.org 197

and comfortable, but not a part of the real You.

Think of yourself as an independent being, us-

ing the body only as a convenience. While med-

itating, ignore the body entirely, and you will

find that you will often become almost entirely

unconscious of it, and will seem to be out of

the body to which you may return when you

are through with the exercise.

This is the gist of the Yogi meditative breath-

ing methods, and if persisted in will give one a

wonderful sense of the reality of the Soul, and

will make him seem almost independent of the

body. The sense of immortality will often come

with this increased consciousness, and the per-

son will begin to show signs of spiritual devel-

opment which will be noticeable to himself and

others. But he must not allow himself to live

too much in the upper regions, or to despise

his body, for he is here on this plane for a pur-

198 Hindu-Yogi Science of Breath

pose, and he must not neglect his opportunity

to gain the experiences necessary to round him

out, nor must he fail to respect his body, which

is the Temple of the Spirit.

THE UNIVERSAL

CONSCIOUSNESS.

The Spirit in man, which is the highest mani-

festation of his Soul, is a drop in the ocean of

Spirit, apparently separate and distinct, but yet

really in touch with the ocean itself, and with

every other drop in it. As man unfolds in spiri-

tual consciousness he becomes more and more

aware of his relation to the Universal Spirit, or

Universal Mind as some term it. He feels at

times as if he were almost at-one-ment with it,

and then again he loses the sense of contact

199

200 Hindu-Yogi Science of Breath

and relationship. The Yogis seek to attain this

state of Universal Consciousness by meditation

and rhythmic breathing, and many have thus

attained the highest degree of spiritual attain-

ment possible to man in this stage of his exis-

tence. The student of this work will not need

the higher instruction regarding adeptship at

this time, as he has much to do and accom-

plish before he reaches that stage, but it may be

well to initiate him into the elementary stages

of the Yogi exercises for developing Universal

Consciousness, and if he is in earnest he will

discover means and methods whereby he may

progress. The way is always opened to him who

is ready to tread the path. The following exer-

cise will be found to do much toward develop-

ing the Universal Consciousness in those who

faithfully practice it.

EXERCISE .- Place your body in a reclining,

http://booksiread.org 201

relaxed position. Breathe rhythmically, and med-

itate upon your relationship with the Universal

Mind of which you are but an atom. Think of

yourself as being in touch with All, and at-one-

ment with All. See All as One, and your Soul as

a part of that One. Feel that you are receiving

the vibrations from the great Universal Mind,

and are partaking of its power and strength and

wisdom. The two following lines of meditation

may be followed.

(a) With each inhalation, think of yourself as

drawing in to yourself the strength and power

of the Universal Mind. When exhaling think

of yourself as passing out to others that same

power, at the same time being filled with love

for every living thing, and desiring that it be a

partaker of the same blessings which you are

now receiving. Let the Universal Power circu-

late through you.

202 Hindu-Yogi Science of Breath

(b) Place your mind in a reverential state,

and meditate upon the grandeur of the Uni-

versal Mind, and open yourself to the inflow of

the Divine Wisdom, which will fill you with il-

luminating wisdom, and then let the same flow

out from you to your brothers and sisters whom

you love and would help.

This exercise leaves with those who have prac-

ticed it a new-found sense of strength, power

and wisdom, and a feeling of spiritual exalta-

tion and bliss. It must be practiced only in a

serious, reverential mood, and must not be ap-

proached triflingly or lightly.

GENERAL

DIRECTIONS.

The exercises given in this chapter require the

proper mental attitude and conditions, and the

trifler and person of a non-serious nature, or

one without a sense of spirituality and rever-

ence, had better pass them by, as no results

will be obtained by such persons, and besides

it is a wilful trifling with things of a high order,

which course never benefits those who pursue

it. These exercises are for the few who can un-

derstand them, and the others will feel no at-

203

204 Hindu-Yogi Science of Breath

traction to try them.

During meditation let the mind dwell upon

the ideas given in the exercise, until it becomes

clear to the mind, and gradually manifests in

real consciousness within you. The mind will

gradually become passive and at rest, and the

mental image will manifest clearly. Do not in-

dulge in these exercises too often, and do not

allow the blissful state produced to render you

dissatisfied with the affairs of everyday life, as

the latter are useful and necessary for you, and

you must never shirk a lesson, however dis-

agreeable to you it may be. Let the joy arising

from the unfolding consciousness buoy you up

and nerve you for the trials of life, and not make

you dissatisfied and disgusted. All is good, and

everything has its place. Many of the students

who practice these exercises will in time wish

to know more. Rest assured that when the time

http://booksiread.org 205

comes we will see that you do not seek in vain.

Go on in courage and confidence, keeping your

face toward the East, from whence comes the

rising Sun.

Peace be unto you, and unto all men.

206 Hindu-Yogi Science of Breath

AUM.

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