Hindu and Oriental Methods by Swami Ramayanda

The hypnotic powers of the Indian Yogis are described as absolutely marvellous. Thus they are said to place live charcoal in the hands of the hypnotised subject without burning the flesh. Or the operator, after hypnotising the subject, takes a bright-bladed knife and flourishes it before the eyes of the spectators, whose vision is thereby hypnotised, so that they collectively imagine that they see him plunge the blade into the bosom of the subject, who appears to be covered with blood. A fluid may be made to assume all the characteristics of a solid, and vice versa, and water may seemingly be changed into milk. This last-mentioned feat naturally recalls the account in the New Testament of the changing of water into wine at the marriage in Cana of Galilee.

But still more astounding than these things, if possible, are the instances of levitation attributed to the Indian fakirs. By levitation is, of course, meant the raising of heavy bodies in the air, without any physical means of support. There is levitation at the instance of an operator and levitation induced by auto-suggestion.

In the first case, the subject extends himself on his back and is put to sleep. The operator then wills energetically that a large volume of air shall enter into all parts of the subject's body, so that it may become lighter than air. A tremendous will-power is required to accomplish this apparent miracle. If the student intends to levitate himself, the procedure will be somewhat similar, except that the determination must be formed in his own mind, which will need to be full of faith.

It is claimed that the Indian fakirs are able to traverse great distances by means of auto-levitation. In order to acquire this wonderful power, the student must, first of all, learn to breathe in a particular way, as follows : In the morning, fasting, he closes his right nostril with the finger, and draws in the air slowly through the left nostril until he has mentally counted sixteen. He then closes both nostrils and retains the air in his lungs while he counts sixty-four. The air is then slowly exhaled through the right nostril, counting thirty-two. This exercise is known as " Pranaquama " (control of breath) and the student is recommended to repeat it by degrees up to ten, fifteen, or even a hundred times per day, for at least six months. It is said to greatly improve the digestion, render the body light and the mind calm.

HOW TO STRENGTHEN THE WILL-POWER, A HINDU METHOD.

As the tremendous hypnotic effects produced by the Hindu are entirely due to highly-developed will-power, it is important to know how that power may be most fully acquired. The true nature of will-power is not generally understood, even by students of the occult sciences. Obstinacy is not necessarily a sign of a strong will. Ignorant persons, too, may have a stronger will than the highly educated. A really strong will-power means self-control at all times, no matter what the provocation. Nervous and chronically ill-tempered people are usually weak-willed. Sudden and brief anger, however, followed by equally sudden calm, is rather an indication of strong willpower. Whoever cannot control himself will not be able to control others. The Yogis have various exercises for developing the will-power, as thus :

YOGI EXERCISE No 1

The student retires to a darkened chamber and fixes his mind intently upon one subject, to the exclusion of all else, and for as long a period as possible. This will be found difficult at first, but it becomes easier by constant practice. This exercise must be repeated five successive nights for one hour on each occasion.

YOGI EXERCISE No. 2

At night when the sky is clear, the student will concentrate his attention upon the stars and count as many of them as he possibly can.

YOGI EXERCISE No. 3

Go to the seashore, or to any other place where there is a surface of smooth and preferably damp sand. Write or draw upon the sand with a stick or the forefinger, and concentrate intently upon what you are doing. This exercise to last for one hour each day.

YOGI EXERCISE No. 4

Take twelve marbles, pebbles, nuts or similar objects, and hold them in the left hand. Now pick up one with the left and hold it out at arm's length. Comtemplate it fixedly, and exclude all other thoughts, for, at least, one minute. Then let the object fall into the palm of the right hand, and proceed in the same manner with the other eleven, repeating the process as often as necessary to occupy you for one hour Practise this every day

YOGI EXERCISE No. 5

Let your mind be wholly concentrated upon the personality of some one at a distance, and will powerfully and intensely that person shall write to you upon a certain subject Experiment first in regard to those with whom you have already exchanged letters. When you have succeeded in obtaining a written communication from them, try other people who have rarely, if ever, sent you a letter. In proportion as you succeed and increase the difficulty of the tests, so shall your will-power be strengthened.

One of the above Exercises should be practised each day, preferably in the evening. If the repetition of the same one becomes monotonous, then take another, but there will be no monotony to one whose will-power is completely developed. It may not be necessary to practise all the five exercises.

HINDOO CURATIVE HYPNOTISM

Although hypnotism for exhibition purposes is mostly practised only by the lower orders among the Hindoos, the application of the science to the cure of disease is widely cultivated by members of the higher ranks, and most successfully. The majority of the public performers do not pay so much attention to this branch.

The value of Hindoo hypnotic therapeutics is shown by the fact that a. great many diseases, more or less prevalent in other countries, are comparatively rare in India, while more people of eighty or ninety years of age may be found there than anywhere else These favourable hygienic conditions are ascribed by the Yogis and their disciples to the practice of almost pure vegetarianism, a food regime which is particularly suitable to the needs of those who seek the full development of their psychic powers.

The great Yogi mental-healers are often so from father to son, and, as they and their forebears have, forages, practised the art of Concentration, learning it as little children and cultivating it throughout Life, it is perhaps not surprising that they should become such marvellous adepts in this particular domain. In the absence of hereditary predisposition, therefore, it is all the more necessary for European or American hypnotists to seek adequate tuition under the most accomplished masters. For this reason we have set apart a special section of our Complete System for the elucidation of the Hindoo methods.

In the first place whoever would school and discipline himself by Hindu methods to acquire and apply Yogi therapeutics, must train himself to renounce meat and to live upon a purely vegetarian diet. Not only with regard to hypnotism, but in all other matters, it is unquestionably easier for those who adhere to a fruit and vegetable diet to devote their minds to the study of any given subject than it is for the carnivorous section of humanity, whose members have been called by the Hindoos " corpse-eaters ".

The student is recommended to set apart from one to two hours per day for the study of the scientific development of will-power. He will work regularly and persistently, with a consistence, energy and determination that nothing can daunt, to send out his mind in one mighty, psychic exhalation to the person whom he wishes to influence He will talk to that person, " not as the scribes talk ", but with a sense of power and authority. He will issue his suggestions arrestingly, compellingly And the Yogi teacher lays it down as an everlasting verity that if you have the true faith and determination and persistence, if you put your whole soul into the business, you shall be able to project your personality, your thoughts, your desires, into the receptive mind of any other human being, though he be at the most distant spot in the world and a mighty waste of angry waters roll between.

Furthermore, it is written that when the mind returns to the body whence it was sent forth, " it will bring with it everything that is desired, often retaining occurrences which have happened, almost simultaneously, in all parts of the world. Wonderful though this may seem to the average person, it is something that can be developed in everyone where patience and determination exist. It is claimed that by means of Hindoo Hypnotism, the average man or woman can accomplish wonders in a few months' time. One writer mentions students who were able to cure the worst diseases in but a few treatments by the use of the Will alone

When the student' s Will has been raised to the utmost degree of psychic powers, mental suggestions will be found to operate more effectively than spoken ones, and the student should carry a conversation in his own mind, exhaling his entire soul into the exhortation and command : " Get Well "

A YOGI CURE FOR HEADACHE

The patient will lie with his face downward, resting his head on his arms. His eyes will be closed and his muscles as much relaxed and passive as possible. The East being the birth-place of all psychic knowledge, all relaxation and passivity instructions, such as given in this Complete System, are based on Yogi methods of mind-training, and, as such, can be unhesitatingly recommended. The operator then places his right hand at the base of the patient's brain, and fixedly contemplates his head. He sees into the brain, as it were, and observes all its workings, determining, by a resistless effort of his Will, that the headache shall be driven out. He will say : " I can rule your brain; it shall respond to my health-giving exhortations. Your body shall be freed from pain, you are now quite well ; you are freed from your headache, " and so on, continuing similar curative suggestions during a quarter of an hour.

NASAL CATARRH, DEAFNESS

AND EAR AILMENTS

The patient will place a finger in each ear, while the operator puts his left thumb on the patient's nose between the eyes, and his right hand on the patient's head. Energetic volition must now be exercised on the following points • The disappearance of all catarrhal trouble, diseased tissues to be replaced by sound ones; the deafness to cease, general improvement in health, etc., etc.

HOW THE YOGIS CURE RHEUMATISM

Here the operator, standing with his left hand on the top of the patient's head and his right hand on the body affected, will look the patient squarely in the face and throw all his volition into the following : " All morbid conditions shall disappear from out of your body ; the uric acid in your blood must be expelled and will be expelled. The swellings, the aches and the pains shall continue no longer; you will be at ease." This treatment lasts ten minutes or more The patient is recommended to drink at least two quarts of water per day, while damp sand should be placed on the painful parts at night and kept there by means of light bandages until morning when fresh sand should be applied In some countries, however the operator must couch his recommendation as to drinking water in diplomatic terms, so as not to infringe the law relating to persons who falsely pretend to be medical practitioners.

HINDUS AND LUNG AILMENTS

The patient being stretched on his back, the operator passes his right hand over the lungs, while the fingers of the left hand gently tap the patient's forehead. Each time the fingers touch the forehead, a mental suggestion is projected with power and determination, thus : " Your lungs shall be freed from all morbid conditions; you will breathe freely; there will neither be cough or expectoration. You will soon be strong and well. " These and similar exhortations should be mentally addressed to the patient for fifteen minutes.

In conjunction with this hypnotic treatment, he may be induced to take suitable gymnastic exercise for fifteen minutes in the open-air twice a day, also to devote proper attention to simple breathing exercises. The muscles of the arms are to be exercised and the chest developed as much as possible It is considered that the patient should spend at least eight hours in the open-air, and walk not less than five miles per day, beginning with one mile and increasing gradually each day. He must also eat good substantial food, and drink at least two quarts of water daily At night he should be well-covered sleeping in a room that is thoroughly ventilated, but where the air cannot pass direct over the patient's face. The patient ought to derive much benefit from sleeping in a tent.

STOMACH TROUBLES A HINDU CURE

The patient lies on his back, his eyes closed and the operator places his left hand at the pit of the patient's stomach, meanwhile making passes over the patient's head without touching it He will then mentally suggestionize the organs as follows : "Your stomach is now much stronger. Morbid conditions are disappearing, and healthy organs will reign in their stead; your secretions will become quite normal." The operator is advised to act thus for fifteen minutes, gazing intently the while at the patient's right temple.

Similar methods, naturally with corresponding changes in the suggestions so as to render them applicable to the illness which it is desired to treat are successfully used in cases of Kidney Trouble Heart aliments and in afflictions of the Bladder or Bowel.

HINDU CLAIRVOYANCE

The operator having put the patient to sleep by one of the Hindu methods already described, addresses him in a low, droning tone substantially as follows; "Every muscle in your body is slackening; you are falling into an absolutely passive state." When this has been thoroughly impressed upon the patient's mind, the hypnotist continues : "Whatever I say to you, will sink into your brain and form part of it; your brain is passive and receptive." He then says • "Your power of vision is just as good when you have your eyes closed as when they are open; in fact, it is much better because you can see what is happening at a great distance, and you can describe everything to me just as though you were present". Having instilled these suggestions into the subject's mind, the Yogi prompts him as to the appearance of a given place to which he is to project his thought-body. At first, the subject is asked to relate what he sees at places relatively near — then his spirit is sent gradually further afield, until finally he will see and reproduce scenes enacted on the other side of the globe Three experiments of this kind, lasting half-an-hour each, may be made every day. Generally, the operator will hold the subject's hand and gaze intently at his forehead, throughout the entire process The suggestions are given in an insistent, determined manner, after a number of mental promptings to the same effect,

ON LOOKING PEOPLE IN THE FACE

The Yogis have an important recommendation on this subject. On being introduced to a person, you are to be careful to look at him or her directly between the eyebrows, and continue to do so while shaking hands. The student must, at the sometime, lean forward two or three inches towards the new acquaintance, the right foot being about twelve inches in advance of the left one. A dropping of the eye-lids or a downward-look shows that the person has been influenced by your personal magnetism. He or she must not be allowed to look you "out of countenance".

The theory (controverted by some other authorities) is that, if you look at a man between the eyes, it appears to him that you are looking directly into the eyes and we are assured that, in this way, it is much easier to appraise a person's character than otherwise.

LEVITATION

This remarkable process by which a Yogi performs the extraordinary feat of raising his body by will-power and keeping it suspended in the air, without any visible means of support, is termed 'Levitation". Both in India and Tibet "levitation" instances are not uncommon, and strange as this defiance of the "law of gravitation", as the Occidentals call it, may seem, the following description (quoted from the "Tatwabadhini Patrika") of a typical instance, should dispel any doubts, which may arise in the minds of the unitiated:- "A few years ago, a Deccan Yogi named Sishal, was seen in Madras to raise his "Asana" or seat, up into the air. His whole body, seated in air, only his right hand lightly touched a deer-skin rolled up in the form of a tube and attached to a brazen rod which was firmly stuck on a wooden board resting on four legs. In this position, the Yogi used to perform his "Japa" (mystical meditation) with his eyes half-shut. At the time of his ascending to the aerial position, and also when he descended from it, his disciples used to cover him with a blanket". When it is remembered that the repetition of his mystical incantations was continued for sometimes two or three hours at a stretch, during which time his body remained raised from the ground, the astounding nature of the performance is apparent.

HYPNOTIC POWER OVER REPTILES

AND WILD ANIMALS

The Westen traveller who explores the great forests of India, the thick wilderness bordering the Himalayas, the lonely regions north of Kashmir, or the impenetrable jungles along the Malabar Coast, is armed to the teeth, and is usually escorted by a small army of natives, carrying a number of repeating-rifles, who act as guides, beaters, outpost men, etc. etc. What a contrast this so-called "Child of Civilisation" is to the Indian adepts who inhabit these isolated, man-forsaken regions. Rifleless, without followers — in fact alone — they brave a multitude of dangers, thanks to the power they exercise over wild beasts and reptiles. Masters of the secret powers of the human mind and will, they are able, single-handed and unarmed, to drive away the most ferocious beasts of the jungle by a mere glance, a word of command, or a wave of the hand. The python, about to strike, recoils; the tiger, about to spring, slinks away trembling and cowed by the fakir's look.

THE "BACK TO LIFE" MIRACLE

We have Sir Claude Wade's evidence that he was at the Court of Runjeet

Singh when a Fakir was buried alive for six weeks. The event happened in Lahore and Sir Claude was present when the fakir was disinterred and restored to a state of perfect vitality. The spot in which the man had been buried was a square building, in the middle of one of the gardens, belonging to the Lahore Palace, with an open verandah all round, and an enclosed room in the centre. On arriving there, Runjeet Singh asked Sir Claude to assist him in examining the building to satisfy himself that it was closed as he had left it. After the examination, which was perfectly satisfactory, the door of the dark room was thrown open, and Runjeet Singh and Sir Claude entered it in company with a servant of the Fakir. A light having been brought, they descended about three feet below the floor of the room into a well, where a wooden box, about four feet long by three broad, with a sloping roof, contained the Fakir. On opening the box, which was padlocked and sealed, they saw an upright figure, enclosed in a bag of white linen, which was fastened by a string over the head. The servant put his arms into the box, took the figure out, and, closing the door, set it with its back against it. Sir Claude and Runjeet Singh then descended into the cell, which was so small that they had to sit in front of the body and touch it with their hands and knees. Its legs and arms were shrivelled and stiff, the face full, the head reclining on the shoulder like that of a corpse. A medical man who was present could discover no pulsation, but there was, however, a heat about the region of the brain. The servant then began to bathe the body with warm water, and gradually relaxed the arms and legs, a process in which Runjeet Singh and Sir Claude assisted. A hot wheaten cake was then placed on the top of the head and twice or thrice renewed. The wax and cotton, which had filled up the nose and ears, was taken out, and after great exertion, a knife was forced between the clenched teeth. The eyelids were rubbed with clarified butter till they opened and the eyes appeared motionless and glazed. After the third application of wheaten cake, the body was violently convulsed; the nostrils became inflated and respiration ensued. The servant then put some butter on the tongue, and made the Fakir swallow it. After a few minutes, the eyeballs became dilated and resumed their natural colour, and the recovered man, recognising Runjeet Singh, asked in a faint, hollow volice : " Do you believe me now "?

THE BOY, THE SWORD

AND THE BASKET

Another striking example of the powers of hypnotic suggestion exercised on the multitude is what as known as " The Boy, Sword and Basket " feat. The spectators are gathered by the beating of a small drum, and the movement of the arms and general preparations are much the same as in the Rope Experiment. The feat itself is as follows : The Fakir, having gained complete control over those around, instructs the boy to enter a basket, which is only just large enough to hold him. Having secured the lid tightly, the Fakir then takes hold of a sharp, double-edged sword (which has previously been handed round for inspection) and, in full view of the crowd, runs it right through the basket in all possible directions, the point of the sword at each thrust protruding on the opposite side. After about a dozen such stabs he opens the basket, from which the boy emerges without so much as a scratch. This feat must not be confused with a juggler's trick. It is accomplished solely by virtue of the Sage's mental control over the onlookers. The accuracy of the above description of this feat has been conclusively proved by photographic record.

THE GREAT DEMATERIALISATION

EXPERIMENT

Beyond stating that by a thorough mastery of mind over matter the true Yogi is able to refute the Western conception of physical laws, I shall not attempt to explain the mystery of dematerialisation, but the following narrative will nevertheless prove interesting : Dadi Masra was a recluse, living in a lonely mountain cave one hundred miles from the nearest hamlet. Great were his powers, and much-sought-after his advice. One day a Western traveller, having heard of his fame, set out to consult the Sage upon a matter of importance. Arriving after many hardships and a tedious journey at the Adept's mountain retreat, the unenlightened one was astonished to find the entrance to the cave completely blocked by a massive boulder which must have weighed many tons, although, as a matter of fact, he had observed from an opposite mountain ridge, the Fakir leaving, entering, re-leaving, re-entering, the cave. Disappointed, worried and perplexed, he sat down opposite the boulder, determined to wait for the Adept's appearance. After a lapse of twenty minutes, a strange, shadowy substance caught his vision. It seemed to proceed from the centre of the boulder. Gradually this nebulous mass assumed the outlines and shape of the Fakir himself, who, with a slow, majestic step, approached the traveller, saying : " Well, my son, what have you come to consult me about? " Without waiting for a reply, the Yogi waved his hand, motioning the traveller towards the cave, and behold, the boulder, which, a moment before had rendered the entrance impassable, had vanished as if by magic. The traveller was too dumbfounded to consult the Fakir upon the original cause of his journey. This did not matter, however, for no sooner had they entered than, seating himself on the ground, the Seer said : " Sit down, my son, I know what is on your mind. Let me enter the ethereal plane, seek, and then give you counsel. " With these words the adept closed his eyes and became, to all appearances, lifeless. The same shadowy form of the Fakir again emerged — this time from the Adept's material body, around which it moved thirteen times, describing a slightly larger circle as it proceeded. It finally disappeared, to return — to quote the traveller's words : " after what seemed to be an age " — and, performing the same mystic gyrations, was absorbed by the Adept's material self. Slowly the deathlike features of the Fakir resumed their normal appearance and, after an almost imperceptible quivering of the eyelids, and speaking in a low, solemn tone, he gave the wanderer the much-desired advice. During the entire proceeding, the cave was filled with a soft opaline light, backed by an inexplicable iridescence.

THE ROPE FEAT

The scene is a palm-shaded space resembling somewhat the Eastern marketplace. In the centre of this open space is the Ascetic. His eyes, sometimes closed, sometimes open, he stands waving his arms and gesticulating, uttering mysterious incantations, meanwhile swaying gently to the rhythm. On the ground in front of him is a coiled rope, over which he stretches out his hands every now and again. On his right stands a boy of about twelve years of age — the most noticeable thing about whom is a far-away, dreamy expression of the eyes. Imagine the boy, the rope and the Fakir surrounded by an ever-swelling, surging crowd, who, by a carefully-preserved semi-circle remain, however, at a respectful distance. Eventually the Yogi stoops, lifts up the end of the rope and holds it out at arm's length, suddenly withdrawing his hands, when lo, the end of the rope is seen to rise higher and higher, pulled upwards as it were by an invisible agency. This process continues until the other end of the rope is just off the ground. Then the Fakir motions the boy to take hold of the rope and to climb. This the youth does, reaching first the top of the rope, and then the ground again, in safety, to the marvel and astonishment of the spectators. A rather sensational variation of the above experiment is as follows : After the boy has climbed to the top, the Fakir apparently ascends the rope with a knife in his teeth, catches the boy, cuts him in pieces, and drops the different parts of the body to the ground, where they lie quivering. Then the Fakir descends, patches the boy up again, sends him up the rope, and, after he reaches the top, the rope and the boy vanish quickly.

THE FIRE TEST

To the ordinary mind it seems impossible for any human being to pass through scorching flames without the least feeling of pain or sign of discomfiture. Yet, for the true Ascetic, this is by no means an uncommon performance. It is said that only those who know and believe in their esoteric powers are able to pass the ordeal unscathed. Hence it is a test of faith and is regarded by the Adept as the crowning glory of his attainments. The ceremony differs slightly according to the locality in which it takes place — from the usual faggot pyre to a circle of dried, inflammable grass and branches, but the principle throughout remains the same. Another test is that in which the Adept traverses with bare feet a red-hot sheet of iron or other metal.

THE SECRET SYSTEMS OF

THE YOGIS

The student is now in possession of information concerning the least-known phenomena of Oriental Mysticism and the wonderful powers of the Eastern Adept. At last the West knows what the East has known and practised for many centuries. No power is older or greater than the mental force of man which has rendered possible all the baffling mysteries of the East. It is my object in this Course to reveal the secret practices of the Yogis and to show how these dark-skinned Savants attain such marvellous control over themselves as well as over others. For this purpose it is necessary to review the various Yogi methods, known by the names HATHA, RAJA, KARMA and GNANI, in addition to which a thorough understanding of the esoteric principle is imperative.

HATHA YOGA

HATHA — as Ramacharaka teaches us — is that branch of Yogi philosophy which deals with the physical body, its care, its well-being, its health, its strength, and with all that tends to keep it in its natural and normal state of health. It is a system of glorified physical culture, but it is also more than that, for it recognises that the body is merely the outer husk of the Intelligence.

PRANA ABSORPTION

As everybody knows, our bodies develop from infancy to manhood or womanhood, and are kept in working order by nourishment, which is extracted from the foods which we consume. There is contained in the food of man and the lower animals a certain amount of Prana, which is absolutely necessary for the maintenance of strength and energy, and which is extracted by the progress of mastication. Obviously therefore, imperfect mastication, or chewing, results in an insufficient absorption of this vital Prana and a consequent loss of vigour and health. In order to increase your mental efficiency, which is of prime necessity in the acquisition of Yogi skill, I ask you to carry out the following test, and guarantee that you will be surprised at the far-reaching and beneficial results that will assuredly follow :

TEST (Prana Absorption)

The very next meal you have to take, just eat your food on the Prana plan. Do not take too large a mouthful. Masticate each mouthful thoroughly until not a particle of solid food remains in your mouth. Do not swallow, but allow your food to melt — as it were — in your mouth and go down the throat without any conscious effort on your part. Naturally the particular food you require to eat, and the amount taken into your mouth at a time, varies. However, 30 to 40 is the average amount of " chews " required to convert a mouthful of food into the semi-dissolved condition mentioned. Remember you must not swallow during the entire meal; simply masticate the food until it flows down the throat and is taken into your system almost imperceptibly. If you will carry out this method even a week only, you will find that the following are but a few of the beneficial results which will ensue :

a) You will eat much less, while the nourishment derived will be twice as much as formerly.

b) If you are a victim to periodical, chronic, or "winter" constipation, you will notice a remarkable improvement.

c) Should you be inclined to obesity, a reduction in weight and measurements, bringing you down to normal, will soon be apparent.

d) Emaciated, thin, scraggy and bony individuals quickly put on flesh through this method, no matter if fattening diet, malt treatment and other means have failed.

e) If you suffer from indigestion, feel run down, or are out of sorts, this natural procedure will do you more good than all the medicine, drugs or tonics in the world, and the results will be permanent.

YOGI USE OF WATER

The Adepts and Ascetics quaff great draughts of pure water, which, they recognise, as being a very important factor in the maintenance of that healthy condition which they require in order to be able to carry out their feats. It is written in the secret lore that water, alone, stimulates the excretive processes and "flushes" the system— two vital functions — and it is advisable, therefore, for the would-be Adept to drink about two quarts of water daily, a tumblerful first thing in the morning and before retiring for the night, the rest being drunk during the day. The Ascetic never drinks while partaking of solid food, but about twenty minutes afterwards.

BREATH IS LIFE

"The infant draws in a long, deep breath, retains it for a moment to extract from it its life-giving properties, and then exhales it in a long wail, and lo, its life on earth has begun. The old man gives a faint gasp, ceases to breathe, and life is over. "

Now that we have reached this section of Yogi philosophy it will be necessary for us to remember that mysterious substance "Prana", which has defied chemical analysis and which has been dealt with in the section relating to food mastication. In the Western world scientists describe this " Prana " as consisting of minute electrical particles. The student will remember the special "Prana-Plan" of eating food, as practised by the Yogis. There is also a special way of breathing in order to extract from the air the maximum amount of "Prana".

The healthy adult savage and the healthy infant of civilisation both breathe in what has been described as the "Yogi-Complete-Breath" manner, but civilised man has adopted unnatural methods of living, clothing, etc., and rarely knows how to breathe in the natural way.

The Master Ramacharaka, advocates the following simple exercise, which gives an excellent idea as to how one should breathe in order to obtain the utmost benefit therefrom.

(1) Stand or sit erect and, breathing through the nostrils, inhale steadily, first filling the lower part of the lungs, which is accomplished by bringing into play the diaphragm, which, descending, exerts a gentle pressure on the abdominal organs, pushing forward the front walls of the abdomen. Then fill the middle part of the lungs, pushing out the lower ribs, breast-bone and chest. Then fill the higher portion of the lungs, protruding the upper chest, thus lifting 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.

Be careful not to regard this manner of breathing as consisting of three distinct movements. The inhalation is not threefold, but 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 movements in inhaling 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 uniform, continuous breath. After a little practice, you will be able to complete the inhalation in a couple of seconds.

(2) Retain the breath for a few seconds.

(3) Exhale the breath quite slowly, holding the chest in a firm position, and drawing the abdomen in a little and lifting it slowly upward as the air leaves the lungs. When the air is entirely exhaled, relax the chest and abdomen. A little practice will render this part of the exercise easy, and the movement once acquired will be afterwards performed almost automatically.

It is advocated that these Yogi exercises be practised in front of a large mirror, with the hands lightly placed on the abdomen, so that the movements may be felt. At the end of each inhalation the shoulders should be slightly raised, to allow the air to pass freely into the lungs. While the exercises may at first present some slight difficulty, once they are acquired, they will be found vastly superior to all other methods.

So far we have considered but one branch or part of Yogi Philosophy, i. e., HATHA. Let us now turn our attention to the remaining three, viz., Raja, Karma and Gnani, respectively.

RAJA YOGA

The principle of Raja Yoga is briefly the development of those faculties and qualities in man, which, in ninety cases out of a hundred, have been allowed to remain dormant. It is but one of the paths which lead to that higher plane, where passion, deceit, covetousness, bad-temper, worry, anxiety, uncharitable thoughts and various other " weaknesses " are unknown. The seeker who aspires to attain this mental status must consistently apply the laws governing self-control, concentration, will-power, and he will have no difficulty in reaching the advanced plane of self-development, called " RAJA ".

KARMA YOGA

The next path to light is Karma Yoga, or the Yoga of Work and Action. This phase deals with the law of cause and effect in the spiritual world, where action produces specific effects which, in turn, set up reactions and secondary effects. We are what we are to-day because of our trangression or omissions in the past. We are the result of our actions. Every violation of the Universal Law brings inevitable retribution in its wake, for, as we sow, so we reap, — or in aaccordance with the exhortation of Christian philosophy : " Do unto others as you would be done by. "

GNANI YOGA

The fourth and final path, known as "Gnani", is that to which student philosophers — men and women of the intellectual temperament — are attracted. Those who feel drawn towards metaphysical reasoning and speculation, subtle intellectual research, philosophy, science and similar lines of mental effort, turn naturally to Gnani Yoga, as it holds out to them a pleasant and agreeable path to that which is dear to their hearts. It must not be supposed, however, that this branch appeals to intellectuals exclusively. Those who are continually seeking the "why and wherefore" of everything, souls who feel a deep yearning for the underlying truth; everyone, whoever contemplates the scheme of things in general — these are the people to whom Gnani Yoga is especially attractive. The development of science, literature and art has increased the mind range of once primitive man, but there is always one inexplicable problem which dates back to the earliest days of thought - the conception of the Absolute. In all manner of ways, men have sought to solve thisperplexity - the God of the Christians, the Buddha of the Buddhists, the Brahma of the Hindus, or even the Allah of the Mahommedans, are some of man's various attempts to express the omnipotence, omniscience, omnipresence of the Divine Intelligence.

To the earnest student of Oriental occultism, as expounded in this Course, I would say that when he has learned his psychic might, when he develops his mystic power, he — and not till then — will have reached the highest pinnacle of material and moral strength, assured of the realisation of all ideals on the human side of life, by reason of the certainty of all-pervading aid from the Mystic Realm.

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Date: 2015-12-17; view: 977