The Hindu Yogi - Science of Breath

THE HINDU-YOGI
SCIENCE 0^ BREATH
By YOGI RAMACHARAKA
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Price, • Fifty Cents
YOGI PUBLICATION SOCIETY

McGonic Temple, Chicago, 111.
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K26942 FHE HINDU-YOGI
Science of Breath
A Complete Manual of
THE ORIENTAL BREATHING .
PHILOSOPHY
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Physical, Mental, Psychic and Spiritual

Development
By Yogi Ramacharaka
YOGI publication SOCIETY

Masokic Tbmpi^b, Chicago, Ixa.
1900
London Agents:
L. N. Fowler A Co., 7 Imperial Arcade, Ludgate Circus
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,
Copyright 1903
By The Yogi Pubuoation Society
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INDEX.
CHAPTER I.
Salaam 8
CHAPTER II.
•'Breath Is Life" 8
CHAPTER III.
The Exoteric Theory of Breath 11
CHAPTER IV.
The Esoteric Theery of Breath 16
CHAPTER V.
The Nervous System 20
CHAPTER VI.
Nostril Breathing vs. Mouth Breathing. 2Z
CHAPTER VII.
The Four Methods of Respiration 2T
CHAPTER VIII.
How to Acquire the Yogi Complete Breath S3
CHAPTER IX.
Physiological Effect of the Complete Breath 86
CHAPTER X.
A Few Bits of Yogi Lore 40
CHAPTER XI.
The Seven Yogi Developing Exercises. 43
CHAPTER XII.
Seven Minor Yogi Exercises 48
CHAPTER XIII.
Vibration and Yogi Rhythmic Breathing 51
CH^*^B XIV.
Phenomena of Yogi Psychic Breathing 65
CHAPTER XV.
More Phenomena of Yogi Psychic Breathing 61
CHAPTER XVI.
Yogi Spiritual Breathing 09
i
CHAPTER I.
SALAAM.
The Western student apt to be somewhat confused
Is
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, fanatical, 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 becomes
stiff and withered and forever after remains in that posi-
tion, 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 title
“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 “Professor,” as assumed by the street corner vendor
of worm medicine, seem to the President of Harvard or
Yale.
There have been for ages past in India and other
Oriental countries men who devoted their time and atten-
tion to the development of Man, physically, mentally and
spiritually. The experience of generations of earnest seek-
ers has been handed down for centuries from teacher to
pupil, and gradually a definite Yogi science was 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, different authori-
ties giving different explanations, but probably the most
ingenious is that which holds that it is intended as the
Hindu equivalent for the idea conveyed by the English
phrase, “getting into harness,” or “yoking up,” as the Yogi
5
1
6 SCIENCE OF BBEAIH.
undoubtedly “gets into harness” in his work of controlling

the body and mind by the Will.
Yoga is divided into several branches, ranging from
that which teaches the control of the body, to that which
teaches the attainment of the highest spiritual develop-
ment In the work we will not go into the higher phases
of the subject, except when the “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 develop-
ment.
In India there are great schools of Yoga, comprising
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 beginning 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 profiting by tê close contact,
each influencing the other.
The Hindu Yogis have always paid great attention 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 underlying principles of the Yogi
Science of Breath, together with many of the favorite Yogi
breathing 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 Eng*
lish terms,almost entirely, avoiding the Sanscrit terms, so
confusing to the average Western reader.
The first part of the book is devoted to the physical
phase of the Science of Breath ;
then the psychic and
SCIENCE OF BREATH, t
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 understood by anyone. Our only fear is
that its very simplicity may cause some to pass it by as
unworthy of attention, while they pass on their way search-
ing for something “deep,” mysterious and non-understand-
able. However, the Western 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 profound salaam,
and bid them be seated for their first lessons in the Yogi
Science of Breath.
CHAPTER 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 and without breath there is no
is to live,
life. Not only are the higher animals dependent 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 the air for continued existence.
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 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 gasn 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 important of all
of the functions of the body, for, indeed, all the other func-
tions depend upon it Man may exist some time without
eating; a shorter time without drinking; but without breath-
ing his existence may be measured by a few minutes.
And not only is Man dependent upon Breath for life,
but he is largely dependent upon correct habits of breath-
ing for continued vitality and freedom from disease. An
intelligent control of our breathing power will lengthen
our days upon earth by giving us increased vitality and
powers of resistance, and, on the other hand, unintelligent
and careless breathing will tend to shorten our days, by
decreasing our vitality and laying us open to disease.
Man in his normal state had no need of instruction in
breathing. Like the lower animal and the child, he
breathed naturally and properly, as nature intended him
to do, but civilization has changed him in this and other
8
SCIENCE OF BREATH. 9
respects. He has contracted improper methods and atti-

tudes of walking, standing and sitting, which have robbed
him of his birthright of natural and correct breathing. He
has paid a high price for civilization. The savage, to-day,
breathes naturally, unless he has been contaminated by
the habits of civilized man.
The percentage of civiiized men who breathe correctly
is quite smail, and the result is shown in contracted chests
and stooping shoulders, and the terrible increase in diseases

of the respiratory organs, including that dread monster,
Consumption, “the white scourge.” Eminent authorities
have stated that one generation of correct breathers would
regenerate the race, and disease would be so rare as to be
looked upon as a curiosity. Whether looked at from the
standpoint of the Orientai or Occidental, the connection
between correct breathing and health is readily seen and
explained.
The Occidental teachings show that the physical health
depends very materially upon correct breathing. The
Oriental teachers not only admit that their Occidental
brothers are right, but say that in addition to the physical
benefit 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 Philosophy 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 knovm to the Western
physiologist and hygienist, but the occult side of the subject
as TV'eH. 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 less known
phases of the subject, and shows how the Hindu Yogi con-
trols his body, increasing his mental capacity, and develops
the spiritual side of his nature by the “Science of Breath.”
10 SCIENCE OF BREATH.
The Yogi practices exercises by which he attains con-

trol of his body, and is enabled to send to any organ or
part an increased flow of vital force or “prana,” thereby
strengthening and invigorating the part or organ. He
knows all that his Western scientiflc brother knows about
the physiological effect of correct breathing, but he also
knows that the air contains more than oxygen and hydro-
gen and nitrogen, and that something more is accomplished
than the mere oxygenating of the blood. He knows some-
thing about “prana,” of which his Western brother is
ignorant, and he is fully aware of the nature and manner
of handling that great principle of energy, and is fully in-
formed as to its effect upon the human body and mind. He
knows that by rhythmical breathing one may bring him-
self into harmonious vibration with nature, and aid in the
unfoldment of his latent powers. He knows that by con-
trolled 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 thingsthe object of this work. We
is
will give in a few chapters concise explanations and in-

structions, 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.”
CHAPTER III.
THE EXOTERIC THEORY OF BREATH.
In this chapter WQ will give you briefly the theories
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 additional theories and ascertained facts of the
Oriental school of thought and research. The Oriental
accepts the theories and facts of his Western 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 renam-
ing, 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 Respi-
ration.
The Organsof Respiration consist of the lungs and
the air passages leading to them. The lungs are two in
- number, and occupy the pleural chamber of the thorax, one
on each side of the median 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. They are covered with a delicately con-
structed 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 iv the air through the
nose, in which it is warmed by contact with the mucous
membrane, which is richly supplied with blood, and after
it has passed through the pharnyx and larynx it passes
11
into the trachea or windpipe, which subdivides numer-

into
ous tubes called the bronchial tubes (bronchia), which in
turn subdivide into and terminate in minute subdivisions
in all the small air spaces in the lungs, 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, separating the chest-box from the ab-
domen. The diaphragm’s action is almost as automatic as
that of the heart, although it may be transformed into a
semi-voluntary muscle by an effort 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 matter of the circula-
tion of the blood. The blood, as you know,
driven by
is
the heart, through the arteries, Into the capillaries, thus

reaching every part of the body, which it vitalizes, nour-
ishes 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 becomes
filled, it contracts and forces the stream of blood through
an opening in the right ventricle of the heart, which in

turn sends it on to the lungs, where it is distributed by
millions 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 oxygen comes in contact with
the blood, a form of combustion takes place, and the blood
takes up oxygen and releases carbonic acid gas generated
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 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 arteries 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 traverse the capillaries of the lungs, the blood
corpuscles passing in single file and being exposed to the
oxygen of the air on both of their surfaces. When one
considers the minute details of the process alluded to, he
is lost in wonder and admiration at Nature’s infinite care
and intelligence.
It willbe seen that unless fresh air in suflicient quan-
tities 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
should have been destroyed are returned to the circula-
tion 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 quan-
tity 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 imperfect health is ex-
perienced. The blood of one who breathes Improperly is,
of course, of a bluish, dark color, lacking the rich redness
of pure arterial blood. This often shows itself in a poor
complexion. Proper breathing, and a consequent good cir-
culation, results in a clear, bright complexion.
) A little reflection will
show the vital importance 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 state, insufllciently purified and imperfectly
cleansed of the impurities which it took up on its return
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
functioning of some insufficiently nourished organ or tissue.
The blood, when
properly exposed to the air in the
lungs, not only has its impurities consumed, and parts with
its noxious carbonic acid gas, but it also takes up and
absorbs a certain quantity of oxygen which it carries to all
parts of the body, where it is needed in order that Nature
may perform her processes properly. When the oxygen
comes in contact with the blood, it unites with the
hmmoglobin of the blood and is carried to every cell, tissue,
muscle and organ, which it invigorates and strengthens,
replacing the wornout 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 oxygen, but the
act of digestion depends materially 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 together.
To grasp the full significance of this statement, one must
remember that the entire body receives nourishment from
the food assimilated, and that imperfect assimilation al-
ways means an imperfectly nourished body. Even the
lungs themselves depend upon the same source for nourish-
ment, and if through Imperfect breathing the assimilation
becomes imperfect, 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 weak-
ened. Every particle of food and drink must be oxygen-
ated before it can yield us the proper nourishment,' and
before the waste products of the system can be reduced to
TENCE OF BREATH. 16
ktie proper condition to be eliminated from the system.

Lack of sufficient oxygen means imperfect nutrition, im-
perfect .elimination and imperfect health. Verily, “breath
is life.”*
The combustion from the change in the waste
arising
products generates heat and equalizes the temperature of
the body. Good breathers are not apt to “take cold,” and
they generally have plenty of good warm blood which
enables them to resist the changes in the outer tempera-
ture.
In addition to the above-mentioned important processes,
the act of breathing gives exercise 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 portion 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 primitive man
undoubtedly did the same. The abnormal manner of liv-
—
ing 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. Man’s only
physical salvation is to “get back to Nature.”
CHAPTEPv IV.
THE ESOTEEIC THEORY OF BREATH.
The Scienceof Breath, like many other teachings, has
its esoteric or inner phase, as well as its exoteric or ex-
ternal. The physiological phase may be termed the outer
or exoteric side of the subject, and the phase which we will
now consider may
be termed its esoteric or inner side.
Occultists, in all ages and lands, have always taught,
usually secretly to a few followers, that there was to be
found in the air a substance or principle from which all
activity, and life was derived. They differed in
vitality
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 cen-
turies formed a portion of the teachings of the Oriental
Yogis.
In order to avoid misconceptions arising from the
various theories regarding this great principle, which
theories are usually attached to some name given the prin-
ciple, we, in this work, will speak of the principle as
“Prana,” this word being the Sanscrit term meaning “Ab-
solute Energy.” 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 principle, or, rather, is a particular form
of manifestation of that principle. These theories do not
concern us in the consideration of the subject matter of
this work, and we will therefore confine ourselves to an un-
derstanding 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 found in all forms
you please. It is
—
of life, from the amoeba to man from the most ele-
mentary 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>)arent lifelessness of
16
SCIENCE OF BEE ATE. 17
some things being only a lesser degree of manifestation,

we may understand their teachings that prana is every-
where, in everything. Prana must not be confounded
—
with the Ego that bit of Divine Spirit in every soul,
around which clusters matter and energy. Prana is merely
a form of energy used by the Ego in its material mani-
festation. 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, forming 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 returning
to the great universal storehouse from which it came.

With the Ego in control, cohesion 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 manifested in gravitation, electricity,
the revolution of the planets, and all forms of life, from
the 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
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 between 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 atmos-
pheric air, and chayim means 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 else-
where, and it penetrates where the air cannot reach. The
18 SCIENCE OF BEE ATE.
•xygen an important part in sustaining

in the air plays
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 physiological func-

tions.
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 easily from
the air than from any other source. In ordinary breathing
we abs-'î'b and extract a 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 battery stores away electricity. The many
powers attributed to advanced occultists is due largely to
their knowledge of this fact and their intelligent 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 in-
creased energy from the same source, and latent faculties
be developed and psychic powers attained. One who has
mastered the science of storing away prana, either con-
sciously or unconsciously, often radiates vitality 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, although
many practitioners are not aware of the source of their
power.
Western have been dimly aware of this great
scientists
principle with which the air is charged, but finding that
they could find no chemical trace of it, or make it register
bn any of their instruments, they have generally treated
the Oriental theory with disdain. They could not explain
'‘in 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.
The oxygen in the air Is appropriated by the blood and
Is made use of by the circulatory system. 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 replenishing, 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 principle 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 oxygen in tbe blood
used up by the wants of the system, so the supply of prana
taken up by the nervous system is exhausted by our think-
ing, willing, acting, etc., and in consequence constant replen-
ishing is necessary. Every thought, every act, every effort
of the will, every motion of a muscle, uses up a certain
amount of what we call nerve force, which is really a form
of prana. To move a muscle the brain sends out an im-
pulse 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 inhaled, the importance of proper breathing
Is readily understood.
CHAPTER V.
THE NERVOUS SYSTEM.
It will be noticed that the Western scientific theories
regarding the breath confine themselves to the effects of
the absorption of oxygen, and its use through the circula-
tory system, while the Yogi theory also takes into con-
sideration the absorption of Prana, and its manifestation
through the channels of the Nervous System. Before pro-
ceeding further, it may be as well to take a hasty glance
at the Nervous System.
The Nervous System of man is divided into two great
systems, the Cerebro-Spinal System and the Sympa-
viz.,
thetic 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 together with the nerves which branch off
cord,
from the same. This system presides over the functions
of animal life known as volition, sensation, etc. The Sym-
pathetic 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. has control over the involuntary processes,
It
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 con-
sciousness. It is the instrument with which the Ego com-
municates with the outside world. This system may be
likened to a telephone system, with the brain as the cen-
tral office, and the spinal column and nerves as cable and
wires respectively.
The brain is a great mass of nerve tissue, and con-
sists of three parts, viz., the Cerebrum or brain proper,
which occupies the upper, front, middle and back portion
of the skull; the Cerebellum, or “little brain,” which fills
the lower and back portion of the skull; and the Medulla
20
Oblongata, which is the broadened commencement 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 action. The Cere-
bellum regulates the movements of the voluntary mus-
cles. The Medulla Oblongata is the upper enlarged end of
the spinal cord, and from it and the Cerebrum branch
forth the Cranial Nerves which reach to various parts of
the head, to the organs of special sense, and to some of the
thoracic and abdominal organs, and to the organs of res-
piration.
The
Spinal Cord, or spinal marrow, fills the spinal
canal in the vertebral column, or “backbone.” It is a long
mass of nerve tissue, branching off at the several vertebrae
to nerves communicating with all parts of the body. The
Spinal Cord is like a large telephone cable, and the emerg-
ing nerves are like the private wires connecting 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 abdomenj
(A ganglion is a mass of nervous matter including nerv*'*
cells.) These ganglia are connected with each other b^
filaments, and are also connected with the Cerebro Spinal
Jgystem by motor and sensory nerves. From these gan-
glia numerous fibers branch out to the organs of the body,;
blood vessels, etc. At various points, the nerves meev:
together and form what are known as plexuses. Th»f^
Sympathetic System practically controls the InvolUk;
tary processes, such as circulation, respiration and diges-
tion.
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 be a manifestation of Prana. In character and rapid-
to
ity It resembles the electric current. It will be seen that
without this “nerve force” the heart cannot beat; the
blood cannot circulate; the lungs cannot breathe; the vari-
ous organs cannot function; in fact the machinery of the
body comes 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 importance even greater than that accorded
it by Western science.
The Yogi teachings go further than does Western

science, in one important feature of the Nervous System.
We allude to what Western science terms the “Solar
Plexus,” and which it considers as merely one of a series
of certain matte'd nets of sympathetic nerves with their
ganglia 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.
Western science seems be moving gradually towards a
to
recognition of this fact which has been known to the Yogis
of the East for centuries, and some recent Western writ-
ers have termed the Solar Plexus the “Abdominal Brain.”
The Solar Plexus is situated in the Epigastric region, 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 control of the main internal organs of man, and
plays a much more important part than is generally rec-
ognized. 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
Solar Plexus, and prize fighters recognize its vulnerability
and frequently temporarily paralyze their opponents by a
blow over this region.
The name “Solar” well bestowed on this “brain,”
is
as it radiates strength and energy to all parts of the body,
even the upper brains depending largely upon it as a store-
house of Prana. Sooner or later Western science will fully
recognize the real function of the Solar Plexus, and wll!
accord to it a far more Important place then it now occo-
ples In their text-books and teachings.
CHAPTER 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 over-
come the common practice of mouth-breathing.
The breathing mechanism of Man is so constructed
that he may breathe either through the mouth or nasal
tubes, but it is a matter of vital importance to him which
method he follows, 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 civil-
ized people regarding this simple matter is astounding.
We find people in all walks of life habitually breathing
through their mouths, and allowing their children to fol-
low their horrible and disgusting example.
Many of the diseases to which civilized man is subject
are undoubtedly caused by this common habit of mouth-
breathing. Children permitted to breathe in this way grow
up with impaired vitality and weakened constitutions, and
in manhood and womanhood break down and become
chronic invalids. The mother of the savage race does bet-
ter, being evidently guided by her intuition. She seemg
to instinctively recognize that the nostrils are the proper
channels for the convej'âl of air to the lungs, and she trains
her Infant to close its little lips and breathe through the
nose. She head forward when it is asleep, which
tips its
attitude closes the lips and makes nostril-breathing imper-
ative. 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 dlS-
gusting habit of mouth-breathing, and many cases of cold
and catarrhal affections are also attributable to the sam^
cause. Many persons who, for the sake of appearances,
keep their mouth closed during the day, persist In mouth-
breathing at night and often contract disease in this way.
Carefully conducted scientific experiments have shown

that soldiers and sailors who sleep with their mouths open
art much more liable to contract contagious diseases than
those who breathe properly through the nostrils. An in-
stance 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 marine who was a
mouth-breather, not a single nostril-breatner succumbing.
The organs of respiration have their only protective
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 mp.tter in the air. From mouth to lungs
the dirt or impure substance has a clear track, and the
entire reopiratory system is unprotected. And, moreover,
such incorrect breathing admits cold air to the organs,
thereby injuring 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 sowing the seeds of disease.
Once more, remember that the mouth affords no pro-
tection 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 nos-
trils are two narrow, tortuous channels, containing numer-
ous bristly hairs which serve the purpose of a filter or
^Jeve to strain the air of its impurities, etc., which are
spelled when the breath is exhaled. Not only do the nos-
trilsserve this important purpose, but they also 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 civilized man who so perverts natm j’s func*
SCIENCE OF BREATB. 25
tlons, as the savage and barbarian races almost invariably

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 apparatus 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 until it has passed through nature’s refin-
ing process. The impurities which are stopped and retained
by the sieves and mucous membrane of the nostrils, are
thrown out again by the expelled breath, in exhalation,
and in case they have accum/ulated too rapidly or have
managed to escape through the sieves and have penetrated
forbidden regions, nature protects us by producing a sneeze
which violently ejects the intruder.
The air, when it enters the lungs is as different from
the outside air, as is distilled water different from the
water of the cistern. The intricate purifying organization
of the nostrils, arresting 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 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 become filled with impurities
and foul matter.
One who habitually breathes through the nostrils 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 unnatural 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.
’ A favorite Oriental method is to snuff « little water
up the run down the passage into the

nostrils allowing it to
throat, from thence may be ejected through the mouth.
it
Some Hindu yogis 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 considerable practice, and
the first mentioned method is equally efficacious, and much
more easily performed.
Another good plan is to open the window and breathe
freely, closingone nostril with the finger or thumb, sniff-
ing up the air through the open nostril. Then repeat the
process on the other nostril. Repeat several times, chang-
ing nostrils. This method will usually clear the nostrils
of obstructions.
In case the trouble is caused by catarrh it is well to
apply a little vaseline or camphor ice or similar preparation.
Or sniff up a little witch-hazel extract once in a while,
and you will notice 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 subject 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 underlying 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.
CHAPTER VI 1.
THE FOUR METHODS OF RESPIRATION.

In the consideration of the question of respiration, we
must begin by considering the mechanical arrangements
whereby the respiratory movements are effected. The
mechanics of respiration manifest through (1) the elastic
movements 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 portion of the trunk between
the neck and the abdomen, the cavity of which (known as
the thoracic 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 dia-
phragm. 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 “fioating ribs,” because they are not
BO fastened, the upper two of them being fastened by carti-
lage to the other ribs, the remainder having no carti-
lages, their forward ends being free.
The ribs are moved in respiration by two superficial
muscular layers, known as the intercostal muscles. The
diaphragm, the muscular partition before alluded to, separ-
ates 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 accord-
ance with the well known law of physics. Everything
depends upon the muscles concerned in the process of res-
piration, 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
27
2S SCIENCE OF BREATH.
control of these muscles the Science of Breath largely de-

pends. The proper control of these muscles will result
in the ability to attain the maximum degree of lung expan-
aion, and the greatest amount of the life giving properties
of the air into the system.
The Yogis classify Respiration into four general meth-
ods, 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 Western world
as Clavicular Breathing, or Collarbone Breathing. One
breathing in this way elevates the ribs and raises the col-
larbone and shoulders, at the same time drawing in the
abdomen and pushing its contents up against the dia-
phragm, 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 addition to this, the diaphragm
being raised, there can be no expansion in that direction.
A study of the anatomy of the chest will convince 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 breath-
ing known to man and requires the greatest expenditure
of energy with the smallest 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 Ignorantly.

Many diseases of the vocal organs and organs of res-
piration may be directly traced to this barbarous method of
breathing, and the straining of delicate organs caused by
this method, often results In the harsh, disagreeable voices
beard on sides.
all Many persons who breathe in this
way become addicted to the disgusting practice of “mouth-
breathing” described in a preceding 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 shoul-
ders 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 receivean object lesson in breath-
ing which he will be apt to remember much longer than
he would any words, printed or spoken.
(2) MID BREATHlNa.
This method of respiration is known to Western stud-
ents as Rib Breathing, or Inter-Costal Breathing, and while
less objectionable than High Breathing, is far inferior to,
either Low Breathing 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 pass-
ing 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 West-
ern writers have extolled its merits, and have exploited
it under the names of “Abdominai Breathing,” “Deep
Breathing,” “Diaphragmic 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 Inferior and injurious
methods above alluded to. Many “systems” of breathing
have been built around Low Breathing, and students have
paid high prices to learn the new (?) systems. But, as we
have said, much good has resulted, and after all the stud-
ents who paid high prices to learn revamped old systems
ondoubtedly got their money’s worth they were induced

if
to discard the old methods of High Breathing 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 Com-
plete Breath.” It must be admitted, however, that one
must be acquainted with the principles of Low Breathing
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 partition muscle, which sep-
arates the chest and its 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 dia-
phragm Is brought into use the hill formation is lowered
and the diaphragm presses upon the abdominal organs and
forces out ihe abdomen.
In Low Breathing, the lungs are given freer plaj
^
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 Abdominal Breathing) as the highest and
best method known to science. But the Oriental Yogi has
long known of a better method, and some few 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 Breath-
ing fills odiy the upper portion of the lungs. Mid Breath-
ing fills only the middle and a portion 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 certain parts
method which will fill the entire lung space musl be ^
SCIENCE OF BREATH.
the greatest value to Man in the way of allowing him to

absorb the greatest quantity of oxygen and to store away
the greatest 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 entire respiratory organism responds to this method
of breathing, and the maximum amount of benefit is de-
rived from the minimum expenditure of energy. The chest
cavity is Increased to its normal limits in all directions
and every part of the machinery performs its natural work
and functions.
One of the most important features of this method of
breathing the fact that the respiratory muscles are fully
is
called into play, whereas in the other forms of breathing
only a portion of these muscles are so used. In Complete
Breathing, 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. Cer-
tain 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 prop-
erly, and In such manner as 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 Increases the mid-chest cavity to its maximum. In
addition to this muscular action, the upper ribs are also
lifted and forced outward by the intercostal muscles.
which increases the capacity of the upper chest to its full-

est 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
accruing from the combined action of the high-chest, mid-
chest, and diaphragmic regions, and the normal rythm
thus obtained.
In our next chapter, we will take up the Complete
Breath in practice, and will give full directions for the
acquirement of this superior method of breathing, with
exercises, etc.
CHAPTEE VIII.
HOW TO ACQUIEE THE YOGI COMPLETE BEEATH.
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 wors
in earnest until it becomes his natural method of breath-
ing. This will require work, time and patience, but with-
out these things nothing is ever accomplished. Thera i's
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 obtained by a com-
plete mastery of the Science of Breath are great, and no
one who has attained them would willingly go back to
the old methods, and he will tell his friends that he con-
siders himself amply repaid for all his work. We say these
things now, that you may fully understand the necessity
and importance of mastering this fundamental method
of Yogi Breathing, 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 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 general remarks concerning it, and then
later on giving exercises for developing the chest, muscles
and lungs which have been allowed to remain in an un-
developed 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
—
going back to first principles a return to Nature. The
healthy adult savage and the healthy infant of civilization
both breathe in this manner, but civilized man has adopted
33
34 SCIENCE OF BEE AIR.
unnatural methods of living, clothing, and has lost
etc.,
his birthright. And we wish remind the reader that
to
the Complete Breath does not necessarily call for the com-
plete 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 opportunity 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 nos-
trils, 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, push-
ing 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.
At first reading it may appear that this breath consists
of three distinct movements. This, however, 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 inhala-
tions, and strive to attain a steady continuous action. Prac-
tice will soon overcome the tendency to divide the inhala-
tion into three movements, and will result in a uniform con-
tinuous breath. You will be able to complete the Inhala-
tion 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 drawing the abdomen in a Elt3e and lifting It
upward slowly as the air leaves the lungK. 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 will be seen that by this method of breathing all
parts of the respiratory apparatus is brought into action,
and all parts of the lungs, including the most remote air
cells, are exercised. The chest cavity expanded in all
is
directions. You will also notice that the Complete Breath
is really a combination of Low, Mid and High Breath?,
succeeding each other rapidly in the order given, in such

a manner as to form one uniform, continuous, complete
breath.
You a help to you if you will practice
will find it quite
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 collarbone
and allowing the air to pass freely into the small upper
lobe of the right lung, which place is sometimes the breed-
ing place of tuberculosis.
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.
CHAPTER IX.
PHfSIOLOGICAL EFFECT OF THE COMPLETE
BREATH.
Scarcely too much can be said of the advantages
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 ad-
vantages.
The practice of the Complete Breath will make any
man or woman immune to Consumption and other pul-
monary troubles, and will do away with all liability to
contract “colds,” as well as bronchial and similar weak-
nesses. Consumption Is due principally to lowered vitality
attributable to an insufficient amount of air being inhaled.
The impairment of vitality renders the system open to
attacks from disease germs. Imperfect breathing allows
a considerable part of the lungs to remain Inactive, and
such portions offer an inviting field for bacilli, which in-
vading 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 prop-
erly.
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 prac-
tices the Complete Breath will have a full broad chest,
and the narrow-chested man may develop his chest to nor-
mal proportions if he will but adopt this mode of breath-
ing. Such people must develop their chest cavities if they
value their lives. Colds may often be prevented by prac-
ticing 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 fasting for a day.
The quality of the blood depends largely upon its
36
proper oxygenation in the lungs, and if it is under-oxy-

genated it becomes poor in quality and laden with all sorts
of impurities, and the system suffers from lack of nourish-
ment, and often becomes actually poisoned by the waste
products remaining uneliminated In the blood. As the entire
body, every organ and every part, is dependent upon the
blood for nourishment, impure blood must have a serious
effect upon the entire system. The remedy is plain prac- —
tice 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 readily seen
how digestion and assimilation is impaired by incorrect
breathing. And when assimilation is not normal, the sys-
tem receives less and less nourishment, the appetite fails,
bodily vigor decreases, and energy diminishes, and the man
withers and declines. All from the lack o-f proper breath-
ing.
Even the nervous system suffers from improper
breathing, inasmuch as tne brain, the spinal cord, the
nerve centers, and the nerves themselves, when Improperly
nourished by means of the blood, become poor and ineffi-
cient instruments for generating, storing and transmitting
the nerve currents. And improperly nourished they will
become if oxygen is not absorbed through the
sufficient
lungs. There another aspect of the case whereby the
is
nerve currents 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 purpose here is to direct your attention to
the fact that the mechanism of the nervous system is
rendered Inefficient as an Instrument for conveying nerve
force, as the indirect result of a lack of proper breathing.
The effect of the reproductive organs upon the general
health is too well known to be discussed 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 condi-
tion, and, from the first. It will be noticed that the repro-
ductive functions are strengthened and vitalized, thus, by
sympathetic reflex action, giving tone to the whole sys-
tem. 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, 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 consideration 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 unnatural excesses as is the wont of so many unin-
formed 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
to this part of the system than anything else ever tried.
Remember, now, we mean normal health, not undue devel-
opment. The sensualist 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 relief from the
weakness which has heretofore depressed him or her.
We do not wish to be misunderstood or misquoted on this
subject. The Yogis’ ideal is a body strong in all its parts,
under the control of a masterful and developed Will, ani-
mated by high Ideals.
In the practice of the Complete Breath, during inhala-
tion, the diaphragm contracts and exerts a gentle pressnre
SCIENCE Op B RE ATE. ‘6\i
upon the lirer, stomach and other organs, which in con*

nection with the rhythm of the lungs acts as a gentle mas-
sage of these organs and stimulates their actions, and
encourages normal functioning. Each inhalation aids in
this internal exercise, and assists in causing a normal cir-
culation to the organs of nutrition and elimination. In
High or Mid Breathing the organs lose the benefit accru-
ing from this internal massage.
The Western world is paying much attention to Phys-
ical Culture just now, which is a good thing. But in their
enthusiasm they must not forget that the exercise of the
external muscles is not everything. The internal organs
also need exercise, and Nature’s plan for this exercise is
proper breathing. The diaphragm is Nature’s principal
instrument for this internal exercise. Its motion vibrates
the important organs of nutrition and elimination, and
massages and kneads them at each inhalation and exhala-
tion, forcing blood into them, and then squeezing it out,
and Imparting a general tone to the organs. Any organ
or part of the body which is not exercised gradually atro-
phies and refuses to function properly, and lack of the in-
ternal 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. indeed “complete” in its action.
It is
From the standpoint of Western physiology alone,
without reference to the Oriental philosophies and science,
this Yogi system of Complete Breathing is of vital impor-
tance to every man, woman and child who wishes to ac-
quire health and keep it. Its very simplicity keeps thou-
sands from seriously considering it, while they spend for-
tunes in seeking health through complicated and expensive
“systems.” Health knocks at their door and they answer
not. Verily the stone which the builders reject is the real
cornerstone of the Temple of Health. /
CHAPTEK X.
A PEW BITS OF YOGI LOBE.
We give below three forms of breath, quite
among the Yogis, The first is the well-known Yogi Cleans-
ing Breath, to which is attributed much of the great Inng
endurance found among the Yogis. They usually finish up
a breathing 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 im-
proved on by Western teachers of Physical Culture, al-
though some 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 conclude many of their
other breathing exercises with this breath, and we have
followed this practice in this book. This Cleansing Breath
ventilates and cleanses the lungs, stimulates the cells and
gives a general tone to the respiratory organs, and Is con-
ducive to their general healthy condition. Besides this
effect, it Is found to greatly refresh the entire system.
Speakers, singers, etc., will find this breath especially
restful, after having tired the respiratory organs.
(1) Inhale a complete breath.
(?) Retain the air a few seconds,
(3) Tucker up the lips as If for a whistle (but do noi
swell out the cheeks), then exhale a little air through the
opening, with considerable vigor. Then stop for a moment.
40
retaining the air, and then exhale a little mor« air. Kepeat
until the air completely exhaled. Remember that con-
Is
siderable 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 exercise should be practiced
until it can be performed naturally and easily, as it is used
to finish up a number of other exercises given in this book,
and it should be thoroughly understood.
THE YOGI NERVE VITALIZING BREATH.
This is an exercise well known to the Yogis, who con-
sider one of the strongest nerve stimulants and in-
it
vlgorants known to man. Its purpose is to stimulate the

Nervous System, develop nerve force, energy and vitality.
This exercise brings a stimulating pressure to bear on im-
portant nerve centers, which in turn stimulate and energize
the entire nervous system, and send an increased fiow 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, 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.
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, smoothand clear, and have a wonderful
ti'umpet-like carrying power. They have practiced this
particular form of breathing exercise which has resulted
in rendering their voices soft, beautiful and flexible, im-
parting to it that indescribable, peculiar floating quality,
combined with great power. The exercise given below will
in time impart the above-mentioned 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
todo with the matter. Some men 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 difference. Then start to whistle again for a few
seconds, 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.
-CHAPTEK XL
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 simple but marvelously effective.
Do not let the simplicity of these exercises make you lose
interest, for they are the result of careful experiments and
(1)
practice on the part of the Yogis, and are the essence of
numerous intricate and complicated exercises, the non-
essential portions being eliminated and the essential fea-
tures retained.
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 hold-
ing of the breath, after the lungs have been filled with the
Complete Breath, is very beneficial, not only to the respira-
tory organa but to the organs of nutrition, the nervous
system and the blood itself. They have found that an
occasional holding of the breath tends to purify the air
which has remained in the lungs from former inhalations,
and to more fully oxygenate the blood. They also know
that the breath so retained gathers up ail 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 recommend 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
recommend students to pay considerable attention to this
exercise, as has great merits. The following directions
it
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 comfortably.
43
^4 SCIENCE OF BEE ATE.
(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 im-
(2)
provement. Time yourself with a watch if you wish to
note your progress.
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 resultingfrom 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 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.
This exercise is very bracing and stimulating to the
(3)
whole body, and is a well-known Yogi practice. Many of
the air cells of the lungs become inactive by reason of in-
complete breathing, 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 In-
to 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.
RIB STRETCHING.
We have explained that the ribs are fastened by
cartilages, which admit of considerable expansion. In
proper breathing, the ribs play an important part, and it is
well to occasionally give them a little special exercise in
order to preserve their elasticity. Standing or sitting in
unnatural positions, to which many of the Western people
are addicted, is apt to render the ribs more or less stiff
and inelastic, and this exercise will do much to overcome
same.
SCIENCE OF BEE ATE, 45
Stand erect
(1)
(2) Place the hands one on each side of the body, as

high up under the armpits as convenient, the thumbs
reaching toward the back, the palms on the side of the
chest and the fingers to the front over the breast.
(4) Retain the air for a short time.
(5) Then gently squeeze the sides, at the same time
slowly exhaling.(4)
(6) Practice the cleansing breath.
Use moderation in this exercise and do not overdo it
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.
(3) Retain the air.
(4) Extend both arms forward and bring the two
clenched fists together
(5) on a level with the shoulder.
(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 Posi-
tion 5. Repeat several times.
(7) Exhale vigorously through the opened mouth.
Use moderation and do not overdo this exercise.
WALKING EXERCISE.
(1) Walk with head up, chin drawn slightly in, shoul-
ders back, and with measured tread.
(2) Inhale a Complete Breath, counting (mentally)
1, 2, 3, 4, 5, 6, 7, 8,one count to each step, making the in-
halation extend over the eight counts.
(3) Exhale slowly through the nostrils, counting as
— —
before 1, 2, 3, 4, 5, 6, 7, 8 one count to a step.
(4) Rest between breaths, continuing walking and
counting, 1, 2, 3, 4, 5, 6, 7, 8, one count to a step.
(5)
Repeat until you begin to feel tired. Then rest

for a while, and resume at pleasure. Repeat several times
a day.
Some Yogis vary by retaining the breath
this exercise
during a (6)4,
1, 2, 3, and then exhale in an eight-step
count,
count. Practice whichever plan seems most agreeable to
you.
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 Complete
Breath, steadily and slowly.
(3) Retain the breath for a few seconds, maintaining
the same position.
(7)
Slowly sink to first position, at the same time
(4)
slowly exhaling the air through the nostrils.
(5) Practice Cleansing Breath.
(6) Repeat several times, varying by using right leg
alone, then left leg alone.
STIMULATING CIRCULATION.
Stand erect
(1)
(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.
Repeat several times.
(5)
(6) Finish with the Cleansing Breath.

This exercise may be performed without the use of a
stick or cane, by grasping an imaginary cane, using the
will to exert the pressure. The
is a favorite Yogi
exercise
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 increased amount of oxygen inhaled, and the
system does not get the full benefit of the improved breath-
Ing. In such cases, particularly, it Is well to practice this

exercise, occasionally with the regular Complete Breath-
ing exercise.
CHAPTEE XI 1.
SEVEN MINOR YOGI EXERCISES.

This chapter is composed of seven minor Yogi Breath-
ing Exercises, bearing no special names, but each distinct
and separate from the others and having a different pur-
pose in view. Each student will find several of these exer-
cises best adapted to the special requirements of his par
ticular case. Although we have styled these exercises
“minor exercises,” they are quite valuable and useful, or
they would not appear in this book. They give one a con-
densed course in “Physical Culture” and “Lung Develop-
ment,” and might readily be “padded out” and elaborated
into a small book on these subjects. They have, of course,
an additional value, as Yogi Breathing forma a part of each
exercise. Do not pass them by becaue they are marked
“minor.” 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 untlx
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.
EXERCISE IL
(1) Stand with arms straight in front of you.
erect,
(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, retaining the
breath allthe while.
(4) Exhale vigorously through mouth.
48
SCIENCE OF BREATH. if
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, retaining the breath all
the while. You may vary this by rotating them alter-
nately like the sails of a windmill.
(4) Exhale the breath vigorously through the mouth.
EXERCISE IV.
Lie on the floor with your face downward and

(1)
palms of hands flat upon the floor by your sides.
(3) Stiffen the body and raise yourself up by the
strength of your arms until you rest on your hands and
toesL
(4) Then lower yourself to original position. Repeat
several times.
(5) Exhale vigorously through your mouth.
EXERCISE V.
(1) Stand erect with your palms against the wall.

(3) Lower the chest to the wall, resting your weight
on your hands.
(4) Then raise yourself back with the arm muscles
alone, keeping the body stiff.
(5) Exhale vigorously through the mouth.

EXERCISE VI.
Stand erect with arms “akimbo,” that is, with

(1)
hands resting around the waist and elbows standing out.
(3) Keep legs and hips stiff and bend well forward, as
if bowing, at the same time exhaling slowly.
(4) Return to flrst position and take another Com-
plete Breath.
»0 SCIENCE OF BEE ATE.
(5) Then bend backward, exhaling slowly.

(6) Return to first position and take a Complete
Breath.
Then bend sideways, exhalin'^
(7) slowly. (Vary by
Ending to right and then to left.)
EXERCISE VII.
(1) Stand erect, or sit erect, with straight spinal

'olumn.
(2) Inhale a Complete Breath, but instead of inhaling
41 a continuous steady stream, take a series of short,
auick “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 loEig, restful,
4ghing breath.
<b) Practice Cleansing Breath.
CHAP TEE XIII.
VIBRATION AND YOGI RHYTHMIC BREATHING
All is In vibration. From the tiniest atom to the
greatest sun, everything is in a state of vibration. There
is nothing in absolute rest in nature. A single atom de-
prived of vibration would wreck the universe. In inces-
sant vibration the universal work is performed. Matter
is being, constantly played upon by energy and countless
forms and numberless varieties result, and yet even the
forms and varieties are not permanent. They begin to
change the moment they are created, and from them are
born innumerable forms, which in turn change and give
rise to newer forms, and so on and on, in infinite suc-
cession. Nothing is permanent in the world of forms, and
yet the great Reality is unchangeable. Forms are but ap-
—
pearances they come, they go, but the Reality is eternal
and unchangeable.
The atoms of the human body are in constant vibra-
tion. Unceasing changes are occurring. In a few months
there is almost a complete 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. Vibration,
constant vibration. Change, constant 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 rhythmic
laws. The rays of the sun reach us; the rain descends
upon us, in obedience to the same law. All growth is bht
an exhibition of this law. All motion 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
51
52 SCIENCE OF BBEATH.
results desired by him. W® Will speak of this at greater

length later on.
The body which you occupy Is like a small inlet run-
ning In to the land from the sea. Although 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 responding 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 destroy a bridge. The same result
is true when a regiment of soldiers crosses a bridge, the
order bwng always given to “break step” on such an occa-

sion, lest the vibration bring down both bridge and regi-
ment. These manifestations of the effect of rhythmic
motion will give you an Idea of the effect on the body of
rhythmic breathing. The whole system catches the vibra-
tion and becomes in harmony with the will, which causes
the rhythmic motion of the lungs, and while in such com-
plete harmony will respond readily to orders from the will.
With the body thus attuned, the Yogi flnds no difficulty in
increasing 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 stimulating it.
In the same way the Yogi by rhythmic breathing
“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 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 healing, mesmerism, etc., which sub-
jects are creating such an Interest in the Western world
at the present time, but which have H)een 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 any-
thing of music, the idea of measured counting is familiar.
To others, the rhythmic step of the soldier: “Left, right;
left, right; left, right; one, two, three, four; one, two, three,
four,” will convey the idea.
The Yogi bases his rhythmic time upon a unit corre-
sponding 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 in-
dividual 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 prac-
tice will fix the rhythm, so that you will be able to easily
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 between breaths should be one-half
the number of those of inhalation and exhalation.
The following exercise in Rhythmic Breathing should
be thoroughly mastered, as it forms the basis of numerous
other exercises, to which reference wili 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 abdomen protruding.
(2) Inhale slowly a Complete Breath, counting sly
pulse units.
(3) Retain, counting three pulse units.

(4) Exhale slowly through the nostrils, counting six
pulse units.
(5) Count three pulse beats between breaths.
(G) Repeat a number of times, but avoid fatiguing
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 increase the
duration of the inhalations and exhalations, until about
fifteen pulse units are consumed. In this increase, remem-
ber 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 increase the
duration of the breath, but pay as much attention as possi-
ble to acquiring the “rhythm,” as that is more important
than the length of the breath. Practice and try until you
get the measured “swing” of the movement, and until you
can almost “feel” the rhythm of the vibratory motion
throughout your whole body. It will require a little
practice and perseverance, but your pleasure at your im-
provement will make the task an easy one. The Yogi is a
most patient and persevering man, and his great attain-
ments are due largely to the possession of these qualities.
CHAPTEE
XIV.
PHENOMENA OF YOGI PSYCHIC BEEATHING.
With the exception of the instructions in the Yogt
Rhythmic Breathing, the majority of the exercises hereto**
fore given in this book relate to the physical plane of
effort, which, while highly important in itself, is also r&e
garded by the Yogis as in the nature of affording a sub-
stantial basis for efforts on the psychic and spiritual plane.
Do not, however, discard or think lightly of the physical
phase of the subject, for remember that it needs a sound,
body to support a sound mind, and also that the body is
the temple of the Ego, the lamp in which burns the light
of the Spirit. Everything is good in its place, and every-
thing has its place. The developed rhan is the “all-around
man,” who recognizes 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 tne Yogt
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 rhythmic breath-
ing is accompanied with the instructions to “carry the
thought” of certain desired results. This mental attitude
gives the Will a 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
knowledge 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 PSYCHIC
BREATHING.
The basis of all Yogi Psychic Breathing is the Yogi
Rhythmic Breath, instruction regarding which we gave in
53
our last chapter. In the following exercises, in order
to
avoid useless repetition, we will say merely, “Breathe
Rhythmically,” and then give the instruction for the exer-
cise 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 automatically.
This will leave the mind clear for the sending of the
psychic vibrations under the direction of the Will. (See
the following first exercise for directions in using the Will.)
(2) PRANA DISTRIBUTING.

Lying flat on the floor or bed, completely relaxed, 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 establshed toill
that each inhalation will draw in an increased supply 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 every organ
ana part; to every muscle, cell and atom; to nerve, artery
and vein; from the top of your head to the soles of your
feet; invigorating, 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 Solar Plexus, then with the exhaling effort, being
sent to all parts of the system, down to the finger tips and
down to the toes. It is not necessary to use the Will with
an effort. Simply commanding that which you wish to
produce and 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 most helpful and
exercise is
greatly refreshes and strengthens the nervous system and
produces a restful feeling all over the body. It is especially
SCIENCE OF BEE ATE. sr
beneficial in cases where one is tired or feels a lack of

energy.
(3) INHIBITING PAIN.
Lying down or sitting erect, breath rhythmically, hold-
ing the thought that you are inhaling prana. Then when
you exhale, send the prana to the painful part to re-estab-
lish the circulation 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 exhalation 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 finished. 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 rhythmically, and
with the exhalations direct the circulation to any part you
wish, which may be suffering from imperfect circulation.
This is effective in cases of cold feet or in cases of head-
ache, the blood being seat downward in both cases, in the
first case warming
the feet, and in the latter, relieving the
brain from too great pressure. In the case of headache, try
the Pain Inhibiting 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 breath-
ing renders the task easier.
(5) SELF-HEALING.
Lying in a relaxed condition, breathe rhythmically, 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 diseased condi-
tion be forced out and disappear. Use the hands In this
S8 SCIENCE OF BEE ATE.
exercise, passing them down the body from the head to ths
affected part. In using the hands in healing yourself or
others always hold the mental image that the prana is flow-
ing down the arm and through the finger tips into the
body, thus reaching the affected part and healing it 0*f
course we can give only general directions in this book
without taking up the several forms of disease in detail, but
a little practice of the above exercise, varying it slightly to
fit the conditions of the case, will produce wonderful re-
sults. Some Yogis follow the plan of placing both hands

on the affected part and then breathing rhythmically, hold-
ing the mental image that they are fairly pumping prana
into the diseased organ and part stimulating it and driv-
ing out diseased 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 effective if the mental
image of the pump is clearly held, the inhalation represent-
ing the lifting of the pump handle and the exhalation the
actual pumping.
(6) HEALING OTHERS.

We cannot take up the question of the psychic treat-
ment of disease by prana in detail in this book, as such
would be foreign to its purpose. But we can and will give
you simple, plain instructions whereby you may be enabled
to do much good in relieving others. The main principle
to remember is that by rhythmic breathing and controlled
thought you are enabled to absorb 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 patient.
Breathe rhythmically a few times until the rhythm is fairly
established, then place your hands upon the affected part
of the body of the patient, letting them rest lightly over
the part. Then follow the “pumping” process described
in the preceding exercise (Self-Healing) and fill the patient
full of prana until the diseased condition is driven out.

Every once in a while raise the hands and “flick” the
fingers as if you were throwing off the diseased condition.
It iswell to do this occasionally and also to wash the
hands after treatment, as otherwise you may take on a
trace of the diseased condition of the patient. Also prac-
tice the Cleansing Breath several times after the treatment.
During the treatment let the prana pour into the patient in
one continuous stream, allowing yourself to he merely the
pumping machinery connecting the patient with the uni-
versal 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 fre-
quently during the treatment, so as to keep the rhythm
normal 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 occasionally during the treatment by strok-
ing the body gently and softly with the finger tips, the
fingers being kept slightly separated. This is very sooth-
ing to the patient. In cases of long standing you may find it
helpful to give the mental 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 instructions 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 ap-
plied, will enable one to accomplish all that the leading
“magnetic healers” are able to, although their “systems”
are more or less cumbersome and complicated. They are
using prana ignorantly and calling it “magnetism.” If
they would combine rhythmic breathing with their “mag-
netic” treatment they would double their efficiency.
(7) DISTANT HEALING.

Frana colored by the thought of the sender may be
projected to persons at a distance, who are willing to re
«0 SCIENCE OF BEE AT K.
ceive it, and healing work done way. This is the
in this
secret of the “absent healing,” of which the Western world
has heard 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 mech-
anism of the patient. It is unseen, and like the Marconi
waves, it passes through intervening obstacles and seeks
the person attuned to receive it. In order to treat persons
at a distance, you must form a mental image of them until
you can feel yourself to be en rapport with them. This is
a psychic process 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 nearness. 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
patient, “I am sending you a supply of vital force or power,
which will invigorate you and heal 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 nec-
essary to fix certain hours for treatment, although you may
do so if you wish. The receptive condition of the patient,
as he is expecting and opening himself up to your psychic
force, attunes him to receive your vibrations whenever you
may send them. If you agree upon hours, let him place
himself in a relaxed attitude and receptive condition. The
above is the great underlying principle of the “absent treat-
ment” of the Western world. You may do these things aa
well as the most noted healers, with a little practice.
CHAP TEE XV.
MOEE PHENOMENA OF YOGI PSYCHIC* BEE ATHING.
(1) THOUGHT PROJECTION.
Thoughts may be projected by following the last men-
tioned 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 are good. Good thoughts are always positive to
bad ones, and bad ones always negative to good ones. One
can, however, excite the interest 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 possess love and sym-
pathy for him, you can send him thoughts of this kind
with effect, providing your motives are pure. Never, how-
ever, attempt to influence another to his hurt, or from
impure or selfish motives, as such thoughts only recoil upon
the sender with redoubled force, and injure him, while
the innocent party is not affected. Psychic force when
legitimately used is all right, but beware of “black magic”
or improper and unholy uses of it, as such attempts are
like playing with a dynamo, and the person attempting
such things will be surely punished 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 improper 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 supply 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 influences of others.
61
(3)
RECHARGING YOURSELF.
If you feel that your vital energy is at a low ebb, and
that you need to store up a new supply 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(4) prevents any escape of prana through the
extremities. Then breathe rhythmically a few times, and

you will feel the effect of the recharging.
RECHARGING OTHERS.
If some friend you may aid him
is deficient in vitality
by sitting in front of him, your toes touching his, and his
hands in yours. Then both breathe rhythmically, you
forming the mental 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 (5) try this experiment, as the prana of a
person of evil desires will be colored with the thoughts of
that person, and may give him a temporary influence over
the weaker person. The latter, however, may easily re-
move such influence by closing the circuit (as before men-
tioned) and breathing a few rhythmic breaths, closing with
the Cleansing Breath.
CHARGING WATER.
Water may be charged with prana, by breathing
rhythmically, and holding the glass of water by the bot-
tom, in the left hand, and then gathering 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 last exercise applies also to this one, although the
danger exists only in a greatly lessened degree.
(G) ACQUIRING 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. Th."il
which the Western 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 accompanied by rhythmic breathing, the
effect Is greatly Increased. Desirable qualities may be
acquired by holding the proper mental image of what is
desired during rhythmic breathing. Poise and Self Con-
trol, desirable increased power, etc., may be
qualities;
acquired in this way. Undesirable qualities may be elim-
inated by cultivating the opposite qualities. Any or all the
“Mental Science” exercises, “treatments” and “affirma-
tions” may be u&ed wAh the Yogi Rhythmic Breath. The
following is a good general exercise for the acquirement
and development of desirable mental qualities:
Lie in a passive attitude, or sit erect. Picture to your-
self the qualities you desire to cultivate, seeing yourscif
as possessed of the qualities, and demanding that yow
mind develop the quality. Breathe rhythmically, holding:
the mental picture firmly. CaiTy the mental picture wit&
y'ou as much as possible, and endeavor to live up to, the
idealyou 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 Breath a wonderful ally im his
“Mental Science” works.
(7) ACQUIRING PHYSICAL QUALITIES.
Physical qualities may be
acquired by the same meth-
ods as above mentioned in connection with mental qualb
ties. We do not mean, of course, that short men can b©
made tall, or that amputated limbs may be replaced, oi
similar miracles. But the expression of the countenance
may be changed; courage and general physical character-
istics improved by the control of the Will, accompanied by
64 SCIENCE OF BEEATH.
rhythmic breathing. As a man thinks so does he look, act,
walk, sit, etc. Improved thinking will mean Improved looks
and actions. To develop any part of the body, direct the
attention to while breathing rhythmically, holding the
it,
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 instruc-
tions so far will readily understand how 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 physical ailments in preceding pages.
(8) CONTROLLING THE EMOTIONS.

The undesirable emotions, suchis Fear, Worry, Anx-
iety, Hate, Anger, Jealousy, Envy, Melancholy, Excitement,
Grief, etc., are amenable to the control of the Will, and
the Will is enabled to operate more easily in such cases
if rhythmic 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 mental qualities by growing spiritually
beyond them. The Yogi student, however, finds the exer-
cise a great help to mm
while he is growing.
Breathe rhythmically, concentrating the attention upon
the Solar Plexus, and sending to it the mental command
“Get Out.” Send the mental command firmly, just as you
begin to exhale, and form the mental picture of the un-
desirable emotions being carried away with the exhaled
breath. Repeat seven times, and finish with the Cleansing
Breath, and then see how good you feel. The mental com-
mand must be given “in earnest,” as trifling will not do
tJie work.
|Q) TRANSMUTATION OP THE REPRODUCTIVE

ENERGY.
The Yogis possess great knowledge regarding the nse
and abuse of the reproductive principle 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
littlebook wê cannot do more than touch upon the subject,
and omitting all except a bare mention of theory, we will
give a practical breathing exercise whereby the student
will be enabled to transmute the reproductive energy into
vitality for the entire system, instead of dissipating and
wasting it in lustful indulgences in or out of the marriage
relations. The reproductive energy is creative energy, and
may be taken up by the system and transmuted into
strength and vitality, thus serving the purpose of regen-
eration instead of generation. If the young men of the
Western world understood these underlying principles they
would be saved much misery and unhappiness in after
years, and would be stronger mentally, morally and physic-
ally.
This transmutation of the reproductive energy gives
great vitality to those practicing it. They will be filled
with great vital force, which will radiate from them and
will manifest in what has been called “personal magnet-
ism.” The energy thus transmuted may be turned into new
channels and used to great advantage. Nature has con-
densed one of its most powerful manifestations of prana
Into reproductive energy, as its purpose is to create. The
greatest amount of vital force is concentrated in the small-
est' area. The reproductive organism is the most powerful
storage battery in animal life, and its force can be drawn
upward and used, as well as expended in the ordinary
functions of reproduction, 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 reproductive energy
simple. It lo coupled with rhythmic breathing, and can
66 SCIENCE Oi BUEATR, t
be easily performed. It may be practiced at any time,

but is specially recommended when one feels the instinct
most strongly, at which time the reproductive energy Is
manifesting and may be most easily transmuted for re-
generative purposes. The exercise is as follows:
Keep the mind fixed on the idea of Energy, and away
fi*om ordinary sexual 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 strengthening the body and mind.
Lie passively or sit erect, and fix your mind on the idek
of drawing the reproductive energy upward to the Solar
±*lexus, where it will be transmuted and stored away as a
reserve force of vital energy. Then breathe rhythmically,
forming the mental image of drawing up the reproductive
energy with each inhalation. With each inhalation make
ji command of the Will that the energy be drawn upward
from the reproductive organization to the Solar Plexus.

If the rhythm is fairly established 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 de-
sire 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 mental crei^tive 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 exhalation. In this last form of exercise, only such
portions as are needed in the work will pass into the work
being done, the balance remaining stored up in the Solaf
Plexus.
You will understand, of course, that it is not the repro'
ductive fluids which are drawn up and used, but the etheritf
pranic energy which animates the latter, the soul of thi
reproductive organism, as it were. It is usual to allo^t
Qie head to bend forwaru easily ana narurally during me
ftnnacuiittag axereiaa.
SCIENCE OF BEE ATE. (57
(10) BRAIN STIMULATING.

The Yogis have found the following exercise most use*
ful in stimulating the action of the brain for the
purpose of
producing clear thinking and reasoning. It has a wonder-
ful effect in clearing 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 refreshing the mind and clear-
ing it after arduous mental labor.
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 breathing through both nostrils as in the
ordinary exercises, press the left nostril close with tUs>
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 chang-
ing the fingers, inhale through the left nostril, and changing
fingers, exhale through the right. Then inhale 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 breath-
ing, 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 Western world this method is
often held out as being the “whole secret” of Yogi Breath-
ing. To the minds of many Western readers, “Yogi
Breathing” suggests nothing more than a picture 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.
(11) T\£W GRAND YOGI PSYCHIC BREATH.

The Yogis have a favoriteform of psychic breathing
which they practice occasionally, to which has been given
R Sanscrit term of which the above Is a general equivalent.
We have given It last, aa it requires practice on the part
otf the student In the Una gC rhythmic breathing and mentsi
Imagery, which he has now acquired by means of the

preceding exercises. The general 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, ana
the student will emerge from it with every bone, muscle,
nerve, cell, tissue, organ and part energized and attuned
by the prana and the rhythm of the breath. It is a gen-
eral housecleaning 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 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 downward
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.
(g) To the
reproductive region.
Finish by sweeping the current of prana, to and fs
from head to feet several times.
(5) Finish with Cleansing Breath.
CHAPTER XVI.
YOGI SPIRITUAL BREATHING.
The Yogis not only bring about desired mental quali-
ties and properties by will-power coupled with rhythmic
breathing, but they also develop spiritual faculties, or'
rather aid in their unfoldment, in the same way. The
Oriental philosophies teach that man has many faculties
which are at present in a dormant state, but which will
become unfolded as the race progresses. They also teach
that man, by the proper effort of the will, aided by favor-
able conditions, may aid in the unfoldment of these spirit-
ual faculties, 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 common property of the race until
after long ages of gradual development under the law of
evolution. In all of the exercises directed toward this end,
rhythmic breathing plays an important part. There is of
course no mystic property in the breath itself which pro-
duces such wonderful results, but the rhythm produced
by the Yogi breath is such as to bring the whole system,
including the brain, under perfect control, and in perfect
harmony, and by this means, the most perfect condition
is obtained for the unfoldment of these latent faculties.
In this work we cannot go deeply into the philosophy
of the East regarding spiritual development, 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 (mas-
ter) appears.” In this chapter we will give you directions
for the development of two phases of spiritual conscious-
ness, i. the consciousness of the identity of the Soul,
e,, (1)
Mul 2)
( the consciousness of the connection of the Soul
69
fO SCIENCE OF BEEATE.
with the Univereal Life. Both of the exercises given below
are simple, and consist of mental images firmly held,
accompanied 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 personality, 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 instrument. The
real Self is a drop from the Divine Ocean, and is eternal
and Indestructible. It cannot die or be annihilated, and
no matter what becomes of the body, the real Self still
exists. Do not think of your Soul as a
It is the Soul.
thing apart from you, for YOU are the Soul, and the body
is the unreal and transitory part of you which is chang-
ing in material every day, and which you will some day
discard. You may develop the faculties so that they will
be conscious of the reality of the Soul, and its independ-
ence 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, reclining
position. Breathe rhythmically, and meditate upon the real
Self, thinking of yourself as an entity independent of the
body, although inhabiting 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 and comfortable,
but not a part of the real You. Think of yourself as an
independent being, using the body only as a convenience.
While meditating, 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 breathing
SCIENCE OF BREATH. T1
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 person will begin to show signs of spiritual develop-
ment 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 purpose, 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, w’hich
the highest manifestation
is
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 spiritual consciousness he becomes more and
more aware of his relation to the Universal Spirit, or Uni-
versal Mind as some terra it. He feels at times at If he
were almost at-one-ment with it, and then again he loses
the sense of contact and relationship. The Yogis seek
to attain this state of Universal Consciousness by medita-
tion and rhythmic breathing, and many have thus attained
the highest degree of spiritual attainment possible to man
in this stage of his existence. The student of this work
will not need the higher instruction regarding adeptship
at this time, as he has much to do and accomplish before
he reaches that stage, but it may be well to initiate him
into the elementary stages of the Yogi exercises for devel-
oping 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 exercise will be found
to do much toward developing the Universal Conscious-
ness in those who faithfully practice it.
—
EXERCISE. Place your body in a reclining, relaxed
position. Breathe rhythmically, and meditate upon your
relationship with the Universal Mind of which you are
f2 SCIENCE OF BREATH.
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 draw-
ing 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 re-
ceiving. Let the Universal Power circulate through you.
(b) Place your mind in a reverential state, and medi-
tate upon the grandeur of the Universal Mind, and open
yourself to the inflow of the Divine Wisdom, which will
fill you with illuminating 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 practiced
it a new-found sense of strength, power and wisdom,
and a feeling of spiritual exaltation and bliss. It must
be practiced only in a serious, reverential mood, and must
not be approached 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 spirit-
uality and reverence, 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 understand them, and the others
will feel no attraction 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 indulge
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
yon, 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 dis-
gusted. 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
comes we will see that you do not seek in vain. Go on in
courage and confidence, keeping your face toward the
Last, from whence comes the rising Sun.
Peace be unto you, and unto all men.
AUM.
FOURTEEN LESSONS
IN
YOGI PHILOSOPHY
AND
ORIENTAL OCCULTISM
By YOGI RAMACHARAKA.
Author of “Science of Breath/' “Hatha Yoga,” Etc.
An unique work covering the entire field of the Yogi Phil-

osophy and Oriental Occultism, stating the most profound
truths and hidden mysteries in the plainest, simplest, Eng-
lish style. No Sanscrit terms to puzzle the reader. Just
the book you have been waiting for.
Bound in Silk Cloth, Lettered in Gold, Pages.

Price $1.10 Postpaid.
A mine loaned me a copy of your Fourteen Les-

friend of
sons and the teachings are just what I have been looking for
since a child. They have brought me peace and happiness.
I thank you sincerely for what it has done for me. M. E.
A., Milwaukee, Wis.
The five books of Yogi Ramacharaka’s that I have, I am

very much interested in. Frederick J. M., Kingston, Ont.,
Can.
Ihave made a deep study of all your works and the good
your books are doing is wonderful. With best wishes for
your success, I remain Burd F. M., Omaha, Nebr.
SYNOPSIS OF
The Fourteen Lessons

LBSSON X. On the Threshold—The Constitution of Man —^^The Seven
Principles of Man—The Physical Body —The Astral Body—Prana or
Vital Force.
I^BSSON II. The Fourth and Fifth Principles —The Instinctive Mind—
The Intellect.
IvESSON III. The Sixth and Seventh —The Spiritual
Principles Mind
—Spirit—Illumination, or Spiritual Consciousness.
lyBSSON IV. The Human Aura— Health Aura —Pranic Aura—Aura of
the three Mental Principles —Spirit Aura—Auric Colors, Phenomena,
etc.
BBSSON V. Thought Dynamics — The nature, quality, and power of

— —
Thought ^Thmght Forms Thought Influences The Occult Teach-—
ings on this great subject.
DESSON VI. Clairvoyance, Clairaudience, Psychometry, Telepathy,

etc. — How to develop Psychic powers.
LESSON VII. Human Magnetism — Pranic Energy — Uses and Proper-

ties —Directions for development and use.
LESSON VIII. Occult Therapeutics — Spiritual Healing—Mental Heal-
ing —Pranic Healing—Theory and Practice.
LESSON IX. Psychic Influence— Personal Magnetism Mesmerism, —
etc.,explained, with instructions regarding self-protection and warn-
—
ings against misuse of the power A timely lesson upon an important
subject.
LESSON X. The Astral World; Its Phenomena —The Astral Body

Astral Helpers, etc.
LESSON XI. —
Beyond the Border ^The survival of the Ego after passing
out of —
the physical body Where it goes and what it does after the
change called Death.
LESSON XII. Spiritual Evolution — The Growth of the Soul — Its
Travels —Its Purpose—Its Goal.
LESSON —
XIII. Spiritual Cause and Effect The Yogi teachings regard-
—
ing the puzzling questions of Human Life, Conduct The Sowing and
the Reaping explained.
LESSON XIV. The Yogi’s Path of Attainment —The Threefold Path-

— —
Methods Directions— Plans Exercises, etc. —Advice and Words of
Encouragement to the Neophyte.
ADVANCED COURSE
IN
YOGI PHILOSOPHY
AND
ORIENTAL OCCULTISM
BY YOGI RAMACHARAKA
Author of “Science of Breath,” “Hatha Yoga,” “Fourteen Lessons,”
Etc.
This books consists of Twelve Lessons, originally issued in

monthly parts, treating upon the more advanced branches of the
Yogi Philosophy and Oriental Occultism. It is practically a sequel
to our book “Fourteen Lessons in Yogi Philosophy and Oriental
Occultism,” and continues the teachings of the “Fourteen Lessons,”
and leads the students to higher planes of thought, as well as show-
ing him the deeper phases of occult truth. This book is intended
only for those who feel an earnest attraction toward the higher
teachings. It is only for earnest students, inspired by the highest
motives. Those for whom these teachings are intended will feel
attracted to them. If you feel attracted toward this work, we will
be glad to have you study it, if not, we will feel just as kindly
toward you, and will send you our best wishes for the hastening of
the day when you will be ready for the advanced teachings. The
—
matter is one entirely for the guidance of your Higher Self let it
decide for you.
Bound in Blue Silk Cloth, Lettered in Gold, 330 Pages.
Price $1.10 Postpaid*
To Yogi Ramacharaka.
Dear Teacher: —Î must you that no other books or lessons
tell
have ever appealed to me like your own. A little more than a week
ago the realization of my real self came to me and I am now a
changed person. I have for some time had a certain intellectual
grasp of the truth, but this is something so very different. It is
wonderful and beautiful. Oh how grand it is to feel that you are
master of yourself instead of slave of your passions.
H. R. E., Braddock, PaJ
SYNOPSIS OF
Advanced Course
LE5»SON I. Some L4ght on the Path. This lesson takes up an analysis
‘
of the little manual ‘Light on the Path, and explains in plain homely
’
’
English the occult teachings so beautifully expressed in the poetical

imagery of the Orient in the little manual.
LESSON II. More Light on the Path. This lesson continues the sub-
ject begun in Lesson I, and illuminates the secret wisdom so that the
beginner is enabled to take the first steps on The Path intelligently.
LESSON in. Spiritual Consciousness. This lesson continues this won-
derful explanation of ‘Light on the Path,
‘
and tells us of Spiritual
’
— ’
Consciousness “the flower that blooms in the silence that follows the
storm’ ’ —Illumination.
LESSON IV. The Voice of the SQence. This lesson concludes the
analysis and explanation of “Light on the Path,” and tells us of the
voice that proceeds from “out of the Silence that is Peace.’ A won- ’
derful lesson.
LESSON V. Karma Yoga. This lesson teaches of that branch of the
—
Yogi Philosophy that deals with the work of everyday life the Yoga of
Action. The true philosophy of work is given. This lesson is one
much needed by the Western world.
LESSON VI. Gnani Yoga. This lesson takes up that branch of the
Yogi Philosophy known as the Yoga of Wisdom. It gives the deeper
teachings relating to the Riddle of the Universe, and the Absolute.
Light on a perplexing subject.
LESSON VII. Bhakti Yoga. This lesson takes up that branch of the
Yogi Philosophy known as the Yoga of the Love of the Infinite —of true
religious feeling. It is as a cup of cold water to the thirsting soul.
The true nature of Worship and Prayer is given.
LESSON Vni. DKarma. This lesson takes up the subject of Ethics
and Right Conduct, as seen from the point of view of the Yogi Philoso-
phy. It describes the origin of Ethics and Moral Codes.
LESSON IX. More About Dhorma. This lesson continues the subject
begun in the preceding lesson. It tells of the three-fold pillars of the
—
Temple of Right Action Revelation; Intuition or Conscience; and
Utility or Human Law. The real meaning of Rght and Wrong.
LESSON X. The Riddle of the Universe. This is a wonderful lesson.
It gives the highest Gnani Yoga teachings. The Absolute and the Rela-
tive. The Infinite and the Finite. The Absolute and its Manifestations.
LESSON XI. Matter and Force. This lesson takes up the two great
Manifestations, and shows the real nature of Matter and Force, and
their relation to Mind, and to each other. A great scientific truth.
LESSON XII. Mind and Spirit. This lesson takes up the great Mani-
— —
festation Mind and also the subject of the Atman or Spirit. The
Universal Mind. Mind Substance. The relation between Mind and
Spirit. The last of throe wonderful lessons on the origin and nature
of things.
HATHA YOGA
THE YOGI PHILOSOPHY OF
PHYSICAL WELL-BEING
WITH NUMEROUS EXERCISES, ETC.
By YOGI RAMACHARAKA
Author of “Science of Breath,” Yogi Philosophy and Orien-
tal Occultism,” Etc.
A Complete Manual of the Great Oriental Yogi System of

— —
Physical Well-Being Health Strength and Vigor. It —
Preaches a Sane, Normal, Simple Theory of Physical
Health, and tells how to put the theory into practice. It
teaches that the Body is the Temple of the Soul, and
should be kept clean and in good order. Its keynote is
the healthy Man and Woman. Its purpose, the instruc-
tion and mankind to conform to the standard of that
healthy man or woman.
Bound in Blue Silk Cloth, Lettered in Gold, 250 Pages.
Price $1.10 Postpaid.
Some time ago bought a copy of your Hatha Yoga and

I
I feel I must tell you how deeply I appreciate it,

more than
words can explain. It has been of great benefit to me. It
is written so a child could understand and apply
the teach-
ings. Enclosed find money order for which I wish you
would send me five more copies as I want to give them
away. M. C. P. Spring Hull, Kans.
Hatha Yoga
CHAPTER I. What is Hatha Yoga ?
CHAPTER II. The Yogis’ Regard for the Physical Body.
CHAPTER III. The Work of the Divine Architect.
CHAPTER IV. Our Friend, the Vital Force.
CHAPTER V. The Laboratory of the Body.
CHAPTER VL The Life Fluid.
CHAPTER VII. The Crematory of the System.
CHAPTER VIII. Nourishment.
CHAPTER IX. Hunger vs. Appetite.
( The Yogi Theory and Practice of Prana
CHAPTER X. ( Absorption from Food.
CHAPTER XI. About Food.
CHAPTER XII. The Irrigation of the Body.
CHAPTER XIII. The Ashes of the System.
CHAPTER XIV. Yogi Breathing.
CHAPTER XV. Effect of Correct Breathing.
CHAPTER XVI. Breathing Exercises.
CHAPTER XVII. Nostril Breathing vs. Mouth Breathing.
CHAPTER XVIII. The Little Lives of the Body.
CHAPTER XIX. The Control of the Involuntary System.
CHAPTER XX. Pranic Energy.
CHAPTER XXI. Pranic Exercises.
CHAPTER XXII. The Science of Relaxation.
CHAPTER XXIII. Rules for Relaxation.
CHAPTER XXIV. The Use of Physical Exercise.
CHAPTER XXV. Some Yogi Physical Exercises.
CHAPTER XXVI. The Yogi Bath.
CHAPTER XXVII. The Solar Energy.
CHAPTER XXVIII. Fresh Air.
CHAPTER XXIX. Nature’s Sweet Restorer —Sleep.
CHAPTER XXX. Regeneration.
CHAPTER XXXI. The Mental Attitude.
CHAPTER XXXIL Led by the Spirit.
This is Our Complete List of
Publications
PRICE
POSTPAID
Hatha Yoga. By Ramacharaka. Cloth $1.10
Science of Breath. By Ramacharaka. Bound in paper 53;
Cloth
Fourteen Lessons in Yogi Philosophy, and Oriental Occult-
ism. By Ramacharaka 1.10
Advanced Course in Yogi Philosophy, and Oriental Occultism.
By Ramacharaka 1.10
Raja Yoga. By Ramacharaka 1.10
Gnani Yoga. By Ramacharaka 1.10
Philosophies and Religions of India. By Ramacharaka 1.12
Psychic Healing. By Ramacharaka 1.10
The Hindu-Yogi Practical Water Cure. By Ramacharaka 55
Mystic Christianity. By Ramacharaka 1.10
Bhavagad Gita. By Ramacharaka 80
Kybalion. By Three Initiates 1.08
Reincarnation and Law of Karma. By Wm. W. Atkinson.... 1.10
Secret of Success. By Wm. W. Atkinson 50
Inner Consciousness. By William Walter Atkinson 50
Practical Mental Influence. By W. W. Atkinson 50
Practical Mind Reading. By W. W. Atkinson 50
Practical Psychomacy and Crystal Gazing. By W. W. Atkin-
son 50
Light on the Path and Illumined Way. By M. C. Cloth 44
Light on the Path. By M. C. Paper 10
A Visit to Gnani. By Edward Paper
Carpenter. 28
Jesus: The Last Great Initiate. By Edouard Schure 80
Krishna and Orpheus. By Edouard Schure 80
Karma. By A. P. Sinnett. Occult Novel. Cloth 60
The Spirit of the Upanishads .55
Mystery of Being. Heeralal Dhole 50
The Three Principles of the Divine Essence. By Jacob Behmen 2.00
Directions for Ordering

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THE HINDU-YOGI

Price, • Fifty Cents

YOGI PUBLICATION SOCIETY

THE ORIENTAL BREATHING .

Physical, Mental, Psychic and Spiritual

YOGI publication SOCIETY

in his Ideas regarding the Yogis and their philosophy and

tion, or perhaps clenches his fist and holds it tight until

undoubtedly “gets into harness” in his work of controlling

mental sides are considered, and finally the spiritual side

We may be pardoned if we express ourselves as

Life is absolutely dependent upon the act of breathing.

respects. He has contracted improper methods and atti-

and stooping shoulders, and the terrible increase in diseases

The Yogi practices exercises by which he attains con-

will give in a few chapters concise explanations and in-

into the trachea or windpipe, which subdivides numer-

the heart, through the arteries, Into the capillaries, thus

an opening in the right ventricle of the heart, which in

inhaled and the oxygen of the air comes in contact with

regenerative process of the lungs, it returns to the arteries

ktie proper condition to be eliminated from the system.

some things being only a lesser degree of manifestation,

to the great universal storehouse from which it came.

•xygen an important part in sustaining

manifestation of life, aside from the physiological func-

recognize that the air in certain places possesses a greater

Oblongata, which is the broadened commencement of the

facts are considered, the importance of the absorption of

The Yogi teachings go further than does Western

Carefully conducted scientific experiments have shown

tlons, as the savage and barbarian races almost invariably

up the run down the passage into the

Some Hindu yogis immerse the face in a bowl of water,

THE FOUR METHODS OF RESPIRATION.

control of these muscles the Science of Breath largely de-

( (1) HIGH BREATHING.

should know better, using it Ignorantly.

Breathing,” “Diaphragmic Breathing,” etc., etc., and much

ondoubtedly got their money’s worth they were induced

than in the methods already mentioned, and consequently

the greatest value to Man in the way of allowing him to

THE YOGI COMPLETE BREATH.

which increases the capacity of the upper chest to its full-

Perhaps the better way to teach you how to develop

entirely exhaled, relax the chest and abdomen. A little

succeeding each other rapidly in the order given, in such

proper oxygenation in the lungs, and if it is under-oxy-

reflex action and suffers sympathetically. The Complete

upon the lirer, stomach and other organs, which in con*

THE YOGI CLEANSING BREATH.

vlgorants known to man. Its purpose is to stimulate the

will give you a clear idea of the exercise:

(4) Exhale vigorously through the open mouth.

(2) Place the hands one on each side of the body, as

Repeat until you begin to feel tired. Then rest

(2) Inhale a Complete Breath and retain.

(6) Finish with the Cleansing Breath.

Ing. In such cases, particularly, it Is well to practice this