Author: Munish Aggarwal

Ch 2: Air: Housing

How to Live; Rules for Healthful Living: By Irving Fisher, Eugene Lyman Fisk, M.D.

Air is the first necessity of life. We may live without food for days and without water for hours; but we cannot live without air more than a few minutes. Our air supply is therefore of more importance than our water or food supply, and good ventilation becomes the first rule of hygiene.

Living and working rooms should be ventilated both before occupancy and while occupied.

It must be remembered that the mere construction of the proper kind of buildings does not insure ventilation. We may have model dwellings, with ideal window-space and ventilating apparatus, but unless these are actually used, we do not benefit thereby.

Features of Ventilation

The most important features of ventilation are motion, coolness, and the proper degree of humidity and freshness.

Drafts

There is an unreasonable prejudice against air in motion. A gentle draft is, as a matter of fact, one of the best friends which the seeker after health can have. Of course, a strong draft directed against some exposed part of the body, causing a local chill for a prolonged time, is not desirable; but a gentle draft, such as ordinarily occurs in good ventilation, is extremely wholesome.

Air and Catching Colds

It goes without saying that persons unaccustomed to ventilation, and consequently over-sensitive to drafts, should avoid over-exposure while they are in process of changing their habits. But after even a few days of enjoyment of air in motion, with cautious exposure to it, the likelihood of cold is greatly diminished; and persons who continue to make friends with moving air soon become almost immune to colds.

The popular idea that colds are derived from drafts is greatly exaggerated. A cold of any kind is usually a catarrhal disease of germ origin, to which a lowered vital resistance is a predisposing cause.

The germs are almost always present in the nose and throat. It is exposure to a draft plus the presence of germs and a lowered resistance of the body which produces the usual cold. Army men have often noted that as long as they are on the march and sleep outdoors, they seldom or never have colds, but they develop them as soon as they get indoors again.

Of course, one must always use common sense and never grow foolhardy. It is never advisable that a person in a perspiration should sit in a strong draft.

Windows

The best ventilation is usually to be had through the windows. We advise keeping windows open almost always in summer; and often open in winter.

One should have a cross-current of air whenever practicable; that is, an entrance for fresh air and an exit for used air at opposite sides of the room. Where there can not be such a cross-current, some circulation can be secured by having a window open both top and bottom.

Window-boards

In winter, ventilation is best secured by means of a window-board. This is a board the edge of which rests on the edge of the window-sill, the ends being attached firmly to the window-frame. It affords a vertical surface three or four inches high and situated three or four inches in front of the window, so as to deflect the cold air upward when the window is slightly opened. The air will then reach the breathing-zone, instead of flowing on to the floor and chilling the feet, which is the usual consequence of opening a window in winter. It seems tragic to think that for lack of some such simple device, which anyone can make or buy, there is now an almost complete absence of winter ventilation in most houses.

Air-fans

Air should never be allowed to become stagnant. When there is no natural movement in the air, it should be put in motion by artificial means. This important method of practising air-hygiene is becoming quite generally available through the introduction of electric currents into dwellings and other buildings and the use of electric fans. Even a hand fan is of distinct hygienic value.

Heating Systems

A wood or grate fire is an excellent ventilator. A heating-system which introduces warmed new air is better than one acting by direct radiation, provided the furnace is well constructed and gas-proof.

Cool Air

The importance of coolness is almost as little appreciated as the importance of motion. Most people enervate themselves by heat, especially in winter. The temperature of living-rooms and work-rooms should not be above 70 degrees, and, for people who have not already lost largely in vigor, a temperature of 5 to 10 degrees lower is preferable. Heat is depressing. It lessens both mental and muscular efficiency. Among the employes of a large commercial organization in New York who were examined by the Life Extension Institute, some of the men in one particular room were suffering from an increase of body temperature and a skin rash. On investigation it was found that the room in which they worked was overheated. There was no special provision for ventilation. A window-board was installed, with the result that the men recovered and no other cases of skin rash occurred in that room.

Dry air

As to dryness of air, there is little which the individual can do except to choose a dry climate in which to live or spend his vacations. Unfortunately, there is not as yet any simple and cheap way of drying house air which is too moist, as is often the case in warm weather.

Humidity

In the cold season, indoor air is often too dry and may be moistened with advantage. This may be done, to some extent, by heating water in large pans or open vessels. But for efficient moistening of the air, either a very large evaporating-surface or steam jets are required. The small open vessels or saucers on which some people rely, even when located in the air-passages of a hot-air furnace, have only an infinitesimal influence. Vertical wicks of felt with their lower ends in water kept hot by the heating apparatus yield a rapid supply of moisture. Evaporation is greatly facilitated if the water or wicks are placed in the current of heated air entering the room. By a suitable construction, the water may be replenished automatically. In very cold dry weather, the air-supply of an ordinary medium-sized house requires the addition of not less than 10 gallons of moisture every 24 hours, and sometimes much more.

Some authorities doubt any ill effects from extreme dryness. This is a subject yet to be cleared by experimental research.

Freshness

It is obvious that fresh pure air is preferable to impure air. Air may be vitiated by poisonous gases, by dust and smoke, or by germs. Dust and smoke often go together.

Lighting by electricity is preferable to lighting by gas, as some of the gas is liable to escape and vitiate the air.

Tobacco Smoke

A very common and at the same time injurious form of air-vitiation is that from tobacco smoke. Smoking, especially in a closed space such as a smoking-room or smoking-car, vitiates the air very seriously, for smoker and non-smoker alike.

Dust

As to dust, the morbidity and mortality rates in certain occupations, particularly those known as the dusty trades, are appreciably and even materially greater than in dustless trades.

An accumulation of house-dust should be avoided. The dust should be removed – not by the old-fashioned feather duster which scatters the dust into the air – but by a damp or oiled cloth. Dust-catching furniture and hangings of plush, lace, etc., are not hygienic. A carpet-sweeper is more hygienic than a broom, and a vacuum cleaner is better than a carpet-sweeper. The removable rug is an improvement hygienically over the fixed carpet.

Bacteria

The bacteria in air ride on the dust-particles. In a clean hospital ward, when air was agitated by dry sweeping, the number of colonies of bacteria collected on a given exposure rose twenty-fold, showing the effect of ordinary broom-sweeping.

Sunlight

The air we breathe should be sunlit when possible. Many of our germ enemies do not long survive in sunlight.

Ch 2: Introduction

How to Live; Rules for Healthful Living:  by Irving Fisher, Eugene Lyman Fisk, M.D.

The purpose of the Life Extension Institute embraces the extension of human life, not only as to length, but also, if we may so express it, as to breadth and depth. It endeavors to accomplish this purpose in many ways, but especially through individual hygiene.

Thoroughly carried out, individual hygiene implies high ideals of health, strength, endurance, symmetry, and beauty; it enormously increases our capacity to work, to be happy, and to be useful; it develops, not only the body, but the mind and the heart; it ennobles the man as a whole.

Medieval Ideals

We in America inherit, through centuries of European tradition, the medieval indifference to the human body, often amounting to contempt. This attitude was a natural outgrowth of the theological doctrine that the “flesh is in league with the devil” and so is the enemy of the soul. In the Middle Ages saintliness was often associated with sickliness. Artists, in portraying saints, often chose as their models pale and emaciated consumptives.

We are beginning to cut loose from this false tradition and are working toward the establishment of more wholesome ideals. It is probably true, for instance, that the man or the woman who is unhealthy is now handicapped in opportunities for marriage, which may be considered an index to the ideals of society.

The Present Health Movement

A great health movement is sweeping over the entire world. Hygiene has repudiated the outworn doctrine that mortality is fatality and must exact year after year a fixed and inevitable sacrifice. It aims instead to set free human life by applying modern science. Science, which has revolutionized every other field of human endeavor, is at last revolutionizing the field of health conservation.

Medical Practise

The practise of medicine, which for ages has been known as the “healing art,” is undergoing a gradual but radical revolution. This is due to the growing realization that an ounce of prevention is worth a pound of cure. As teachers and writers on hygiene, as trainers for college athletes, as advisers for the welfare departments of large industrial plants, and in many other directions, physicians are finding fields for practising preventive medicine. Even the family physician is in some cases being asked by his patients to keep them well instead of curing them after they have fallen sick.

Furthermore, the preventive methods of modern medicine are being applied by the people themselves, as witness the great vogue to-day of sleeping out of doors; the popularity, not always deserved, of health foods and drinks; the demand for uncontaminated water supplies, certified milk, inspected meat and pure foods generally; the world-wide movement against alcohol, and the legislation to correct wrong conditions of labor and to safeguard the laborer.

Labor itself to-day is being held in honor, and idleness in dishonor. Ideals are being shifted from those of “leisure” to those of “service.”

Work was once considered simply a curse of the poor. The real gentleman was supposed to be one who was able to live without it. The king, who set the styles, was envied because he “did not have to work,” but had innumerable people to do work for him. His ability to work, his efficiency, his endurance, were the last things to which he gave consideration. To-day kings, emperors, presidents are trying to find out how they can keep in the fittest condition and accomplish the greatest possible amount of work. Even among society women, some kind of work is now “the thing.”

High Ideals

One of the most satisfying tasks for any man or woman to-day is to take part in this movement toward truer ideals of perfect manhood and womanhood. Our American ideals, though improving, are far inferior to those, for instance, of Sweden; and these, in turn, are not yet worthy to be compared with those of ancient Greece, still preserved for our admiration in imperishable marble. With our superior scientific knowledge, our health ideals ought, as a matter of fact, to excel those of any other age. They should not stop with the mere negation of disease, degeneracy, delinquency, and dependency. They should be positive and progressive. They should include the love of a perfect muscular development, of integrity of mental and moral fiber.

There should be a keen sense of enjoyment of all life’s activities. As William James once said, simply to live, breathe and move should be a delight. The thoroughly healthy person is full of optimism; “he rejoiceth like a strong man to run a race.” We seldom see such overflowing vitality except among children. When middle life is reached, or before, our vital surplus has usually been squandered. Yet it is in this vital surplus that the secret of personal magnetism lies. Vital surplus should not only be safeguarded, but accumulated. It is the balance in the savings bank of life. Our health ideals must not stop at the avoidance of invalidism, but should aim at exuberant and exultant health. They should savor not of valetudinarianism, but of athletic development. Our aim should be not to see how much strain our strength can stand, but how great we can make that strength. With such an aim we shall, incidentally and naturally, find ourselves accomplishing more work than if we aimed directly at the work itself. Moreover, when such ideals are attained, work instead of turning into drudgery tends to turn into play, and the hue of life seems to turn from dull gray to the bright tints of well-remembered childhood. In short, our health ideals should rise from the mere wish to keep out of a sick bed to an eagerness to become a well-spring of energy. Only then can we realize the intrinsic wholesomeness and beauty of human life.

Ch 1: forward and preface

By Irving Fisher, Eugene Lyman Fisk, M.D.

To one who has been an eye-witness of the wonderful achievements of American medical science in the conquest of acute communicable and pestilential diseases in those regions of the earth where they were supposed to be impregnably entrenched, there is the strongest possible appeal in the present rapidly growing movement for the improvement of physical efficiency and the conquest of chronic diseases of the vital organs.

Through the patient, intelligent and often heroic work of our army medical men, and the staff of the United States Public Health Service, death-rates supposedly fixed have been cut in half.

While it is true that to the public mind there is a more lurid and spectacular menace in such diseases as small-pox, yellow fever and plague, medical men and public health workers are beginning to realize that, with the warfare against such maladies well organized, it is now time to give attention to the heavy loss from lowered physical efficiency and chronic, preventable disease, a loss exceeding in magnitude that sustained from the more widely feared communicable diseases.

The insidious encroachment of the chronic diseases that sap the vitality of the individual and impair the efficiency of the race is a matter of increasing importance. The mere extension of human life is not only in itself an end to be desired, but the well digested scientific facts presented in this volume clearly show that the most direct and effective means of lengthening human life are at the same time those that make it more livable and add to its power and capacity for achievement.

Many years ago, Disraeli, keenly alive to influences affecting national prosperity, stated: “Public Health is the foundation on which reposes the happiness of the people and the power of a country. The care of the public health is the first duty of a statesman.” It may well be claimed that the care of individual and family health is the first and most patriotic duty of a citizen.

These are the considerations that have influenced me to co-operate with the life extension movement, and to commend this volume to the earnest consideration of all who desire authoritative guidance in improving their own physical condition or in making effective the knowledge now available for bringing health and happiness to our people.

New Haven

Preface

The purpose of this book is to spread knowledge of Individual Hygiene and thus to promote the aims of the Life Extension Institute. These may be summarized briefly as: (1) to provide the individual and the physician with the latest and best conclusions on individual hygiene; (2) to ascertain the exact and special needs of the individual through periodic health examinations; (3) to induce all persons who are found to be in need of medical attention to visit their physicians.

A sad commentary on the low health-ideals which now exist is that to most people the expression “to keep well” means no more than to keep out of a sick-bed. Hitherto, the subject-matter of hygiene has been considered in its relation to disease rather than to health. In this manual, on the other hand, it is treated in its relation to (1) the preservation of health; (2) the improvement in the physical condition of the individual, and (3) the increase of his vitality. In short, the objects of the manual are positive rather than negative. It aims to include every practical procedure that, according to the present state of our knowledge, an athlete needs in order to make himself superbly

“fit,” or that a mental worker needs in order to keep his wits sharpened to a razor-edge. For this reason some suggestions, which might otherwise be regarded as of minor importance, have been included and emphasized. While it is true that a moderate infraction of some of the minor rules of health is not inconsistent with maintaining good health in the sense of keeping out of a sick-bed, such infraction, be it ever so moderate, is utterly inconsistent with good health in the sense of attaining the highest physical and mental efficiency and power.

Future advances of knowledge will doubtless occasion additions to, or modifications of, the conclusions stated herein, and these will form the subject of subsequent publications by the Institute.

In order that the Institute may have at its disposal the latest and most authoritative results of scientific investigations, its Hygiene Reference Board was created. The present book is the first general statement of the conclusions of this Board after a year of careful consideration. These conclusions are the joint product of the members of the Board, with the active co-operation of the Director of Hygiene of the Institute. They may fairly be said to constitute the most authoritative epitome thus far available in the great, but hitherto neglected, realm of individual hygiene.

The Chairman of the Board has exercised the function of editor, and is responsible for the order and arrangement of the material.

Friends of the Institute may help its work by spreading the ideas given in the following pages and by increasing the number of its readers. Such profits as may be received by the Institute from the sale of this book will be devoted to further philanthropic effort by the Institute.

Irving Fisher,
Eugene L. Fisk.

Chapter 16: Yogi Spiritual Breathing

The Hindu-Yogi Science Of Breath by Yogi Ramacharaka

The Yogis not only bring about desired mental qualities and properties by will-power coupled with rhythmic breathing, but they also develop spiritual faculties, or rather aid in their 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 favorable conditions, may aid in the unfoldment of these spiritual 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 produces 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 (master) appears.” In this chapter we will give you directions for the development of two phases of spiritual consciousness, i.e.,

(1) the consciousness of the identity of the Soul, and 

(2) the consciousness of the connection of the Soul with the Universal 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 mechanism 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. It is the Soul. Do not think of your Soul as a thing apart from you, for YOU are the Soul, and the body is the unreal and transitory part of you which is changing in material every day, and which you will some day discard. You may develop the faculties so that they will be conscious of the reality of the Soul, and its independence 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 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 development 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, which is the highest manifestation 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 Universal Mind as some term it. He feels at times as if he were almost at-one-ment with it, and then again he loses the sense of contact and relationship. The Yogis seek to attain this state of Universal Consciousness by meditation and rhythmic breathing, and many have thus attained the highest degree of spiritual 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 developing Universal Consciousness, and if he is in earnest he will discover means and methods whereby he may progress. The way is always opened to him who is ready to tread the path. The following exercise will be found to do much toward developing the Universal Consciousness 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 but an atom. Think of yourself as being in touch with All, and at-one-ment with All. See All as One, and your Soul as a part of that One. Feel that you are receiving the vibrations from the great Universal Mind, and are partaking of its power and strength and wisdom. The two following lines of meditation may be followed.

(a) With each inhalation, think of yourself as drawing in to yourself the strength and power of the Universal Mind. When exhaling think of yourself as passing out to others that same power, at the same time being filled with love for every living thing, and desiring that it be a partaker of the same blessings which you are now receiving. Let the Universal Power circulate through you.

(b) Place your mind in a reverential state, and meditate 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 spirituality 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 you, and you must never shirk a lesson, however disagreeable to you it may be. Let the joy arising from the unfolding consciousness buoy you up and nerve you for the trials of life, and not make you dissatisfied and disgusted. All is good, and everything has its place. Many of the students who practice these exercises will in time wish to know more. Rest assured that when the time comes we will see that you do not seek in vain. Go on in courage and confidence, keeping your face toward the East, from whence comes the rising Sun.

Peace be unto you, and unto all men.

AUM.

Chapter 15 : More Phenomena of Yogi Psychic Breathing

(1) THOUGHT PROJECTION.

Thoughts may be projected by following the last mentioned method (Distant Healing) and others will feel the effect of thought so sent forth, it being remembered always that no evil thought can ever injure another person whose thoughts 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 sympathy for him, you can send him thoughts of this kind with effect, providing your motives are pure. Never, however, attempt to influence another to his hurt, or from impure or selfish motives, as such thoughts only 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.

(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 prevents any escape of prana through the extremities. Then breathe rhythmically a few times, and you will feel the effect of the recharging.

(4) RECHARGING OTHERS.

If some friend is deficient in vitality you may aid him by sitting in front of him, your toes touching his, and his hands in yours. Then both breathe rhythmically, you forming the 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 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 remove such influence by closing the circuit (as before mentioned) and breathing a few rhythmic breaths, closing with the Cleansing Breath.

(5) CHARGING WATER

Water may be charged with prana, by breathing rhythmically, and holding the glass of water by the bottom, 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.

(6) 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. This, 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 Control, desirable qualities; increased power, etc., may be acquired in this way. Undesirable qualities may be eliminated by cultivating the opposite qualities. Any or all the “Mental Science” exercises, “treatments” and “affirmations” may be used with the Yogi Rhythmic Breath. The following is a good general exercise for the acquirement and development of desirable mental qualities:

Lie in a passive attitude, or sit erect. Picture to yourself the qualities you desire to cultivate, seeing yourself as possessed of the qualities, and demanding that your mind develop the quality. Breathe rhythmically, holding the mental picture firmly. Carry the mental picture with you as much as possible, and endeavor to live up to the ideal you have set up in your mind. You will find yourself gradually growing up to your ideal. The rhythm of the breathing assists the mind in forming new combinations, and the student who has followed the Western system will find the Yogi Rhythmic a wonderful ally in his “Mental Science” works.

(7) ACQUIRING PHYSICAL QUALITIES.

Physical qualities may be acquired by the same methods as above mentioned in connection with mental qualities. We do not mean, of course, that short men can be made tall, or that amputated limbs may be replaced, or similar miracles. But the expression of the countenance may be changed; courage and general physical characteristics improved by the control of the Will, accompanied by 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 it, while breathing rhythmically, holding the mental picture that you are sending an increased amount of prana, or nerve force, to the part, and thus increasing its vitality and developing it. This plan applies equally well to any part of the body which you wish to develop. Many Western athletes use a modification of this plan in their exercises. The student who has followed our instructions so far will readily understand haw to apply the Yogi principles in the above work. The general rule of exercise is the same as in the preceding exercise (acquiring Mental Qualities). We have touched upon the subject of the cure of physical ailments in preceding pages.

(8) CONTROLLING THE EMOTIONS.

The undesirable emotions, such as Fear, Worry, Anxiety, 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 exercise a great help to him 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 undesirable 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 command must be given “in earnest,” as trifling will not do the work.

(9) TRANSMUTATION OF THE REPRODUCTIVE ENERGY.

The Yogis possess great knowledge regarding the use and abuse of the reproductive 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 little book we 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 regeneration 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 physically.

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 magnetism.” The energy thus transmuted may be turned into new channels and used to great advantage. Nature has condensed 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 smallest 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 is simple. It is coupled with rhythmic breathing, and can 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 regenerative purposes. The exercise is as follows: Keep the mind fixed on the idea of Energy, and away from 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 idea of drawing the reproductive energy upward to the Solar Plexus, where it will be transmuted and stored away as a reserve force of vital energy. Then breathe rhythmically, forming the mental image of drawing up the reproductive energy with each inhalation. With each inhalation make a command of the Will that the energy be drawn upward from the reproductive organization to the Solar Plexus. If the rhythm is fairly 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 desire an increase in mental force, you may draw it up to the brain instead of to the Solar Plexus, by giving the mental command and holding the mental image of the transmission to the brain. The man or woman doing metal creative work, or bodily creative work, will be able to use this creative energy in their work by following the above exercise, drawing up the energy with the inhalation and sending it forth with the 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 Solar Plexus. You will understand, of course, that it is not the reproductive fluids which are drawn up and used, but the etheripranic energy which animates the latter, the soul of the reproductive organism, as it were. It is usual to allow the head to bend forward easily and naturally during the transmuting exercise.

(10) BRAIN STIMULATING.

The Yogis have found the following exercise most useful in stimulating the action of the brain for the purpose of producing clear thinking and reasoning. It has a wonderful effect in 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 clearing 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 the thumb, and inhale through the right nostril. Then remove the thumb, and close the right nostril with the finger, and then exhale through the left nostril. Then, without changing the 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 breathing, and is quite important and valuable, and is well worthy of acquirement. But it is quite amusing to the Yogis to know that to the Western world this method is often held out as being the “whole secret” of Yogi Breathing. To the minds of many Western readers, “Yogi Breathing” suggests nothing more than a 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 numerous methods whereby it may be employed.

(11) THE GRAND YOGI PSYCHIC BREATH.

The Yogis have a favorite form of psychic breathing which they practice occasionally, to which has been given a Sanscrit term of which the above is a general equivalent. We have given it last, as it requires practice on the part of the student in the line of rhythmic breathing and mental imagery, which he has now acquired by means of the preceding exercises. The general principles of the Grand Breath may be summed up in the old Hindu saying: “Blessed is the Yogi who can breathe through his bones.” This exercise will fill the entire system with prana, and the student will emerge from it with every bone, muscle, nerve, cell, tissue, organ and part energized and attuned by the prana and the rhythm of the breath. It is a general 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 fro from head to feet several times.

(5) Finish with Cleansing Breath.

Chapter 14: Phenomena of Yogi Psychic Breathing

CHAPTER XIV.
PHENOMENA OF YOGI PSYCHIC BREATHING.
With the exception of the instructions in the Yogi Rhythmic Breathing, the majority of the exercises heretofore given in this book relate to the physical plane of effort, which, while highly important in itself, is also regarded by the Yogis as in the nature of affording a substantial 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 everything has its place. The developed man 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 the Yogi Science of Breath in the shape of a series of exercises, each exercise carrying with it its explanation.
You will notice that in each exercise rhythmic breathing 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 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 exercise of the psychic force, or directed Will power working in connection with the rhythmic breath vibrations. After a little practice you will find that you will not need to count after the first rhythmic breath, as the mind will grasp the idea of time and rhythm and you will be able to breathe rhythmically at pleasure, almost 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 established will 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 and part; to every muscle, cell and atom; to nerve, artery and vein; from the top of your head to the soles of your feet; 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 exercise is most helpful and greatly refreshes and strengthens the nervous system and produces a restful feeling all over the body. It is especially beneficial In cases where one is tired or feels a lack of energy.
(3) INHIBITING PAIN.
Lying down or sitting erect, breath rhythmically, holding the thought that you are inhaling prana. Then when you exhale, send the prana to the painful part to re-establish 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 headache, the blood being sent downward in both cases, in the first case warming the feet, and in the latter, relieving the brain from too great 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 breathing 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 exhaling, with the mental command that the diseased condition be forced out and disappear. Use the hands in this exercise, passing them down the body from the head to the affected part. In using the hands in healing yourself or others always hold the mental image that the prana is flowing down the arm and through the finger tips into the body, thus reaching the affected part and healing it. Of 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 results. Some Yogis follow the plan of placing both hands on the affected part, and then breathing rhythmically, holding the mental image that they are fairly pumping prana into the diseased organ and part, stimulating it and driving 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 representing the lifting of the pump handle and the exhalation the actual pumping.
(6) HEALING OTHERS.
We cannot take up the question of the psychic treatment 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 bands upon the affected part of the body of the patient, letting them rest lightly over the part. Then follow the “pumping” process described to 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 is well to do this occasionally and also to wash the hands after treatment, as otherwise you may take on a trace of the diseased condition of the patient. Also practice 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 be merely the pumping machinery connecting the patient with the universal supply of prana, and allowing it to flow freely through you. You need not work the hands vigorously, but simply enough that the prana freely reaches the affected parts. The rhythmic breathing must be practiced frequently during the treatment, so as to keep the rhythm 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 stroking the body gently and softly with the finger tips, the fingers being kept slightly separated. This is very soothing to the patient. In cases of long standing you may find it helpful to give the 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 applied, 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 “magnetic” treatment they would double their efficiency.
(7) DISTANT HEALING.
Prana colored by the thought of the sender may be projected to persons at a distance, who are willing to receive it, and healing work done in this way. This is the secret of the “absent healing,” of which the Western world has heard so much of late years. The thought of the healer sends forth and colors the prana of the sender, and it flashes across space and finds lodgment in the psychic mechanism of the patient. It is unseen, and like the Marconi waves, it passes through intervening obstacles and seeks the 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 necessary 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 treatment” of the Western world. You may do these things as well as the most noted healers, with a little practice.

Chapter 13: 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 deprived of vibration would wreck the universe. In incessant 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 succession. Nothing is permanent in the world of forms, and yet the great Reality is unchangeable. Forms are but appearances—they come, they go, but the Reality is eternal and unchangeable.
The atoms of the human body are in constant vibration. 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 rhythmics laws. The rays of the sun reach us; the rain descends upon us, in obedience to the same law. All growth is but an exhibition of this law. All 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 results desired by him. We will speak of this at greater length later on.
The body which you occupy is like a small inlet running 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 being always given to “break step” on such an occasion, lest the vibration bring down both bridge and regiment. These manifestations of the effect of rhythmic motion will give you an idea of the effect on the body of rhythmic breathing. The whole system catches the vibration and becomes in harmony with the will, which causes the rhythmic motion of the lungs, and while in such complete harmony will respond readily to orders from the will. With the body thus attuned, the Yogi finds no difficulty in 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 attracting to him all those whose thoughts are keyed in the same vibration. The phenomena of telepathy, thought transference, mental healing, mesmerism, etc., which subjects are creating such an interest in the Western world at the present time, but which have been known to the Yogis for centuries, can be greatly increased and augmented If the person sending forth the thoughts will do so after rhythmic breathing. Rhythmic breathing will increase the value of mental healing, magnetic healing, etc., several hundred per cent.
In rhythmic breathing the main thing to be acquired is the mental idea of rhythm. To those who know anything of music, the idea of 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 corresponding with the beat of his heart. The heart beat varies in different persons, but the heart beat unit of each person is the proper rhythmic standard for that particular individual in his rhythmic breathing. Ascertain your normal heart beat by placing your fingers over your pulse, and then count: “1, 2, 3, 4, 5, 6; 1, 2, 3, 4, 5, 6,” etc., until the rhythm becomes firmly fixed in your mind. A little practice will fix the rhythm, so that you will be able to 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 will be made later.
(1) Sit erect, in an easy posture, being sure to hold the chest, neck and head as nearly in a straight line as possible, with shoulders slightly thrown back and hands resting easily on the lap. In this position the weight of the body is largely supported by the ribs and the position may be easily maintained. The Yogi has found that one cannot get the best effect of rhythmic breathing with the chest drawn in and the abdomen protruding.
(2) Inhale slowly a Complete Breath, counting six 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.
(6) 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, remember that the units for retention and between breaths is one-half the units for inhalation and exhalation.
Do not overdo yourself in your effort to increase the duration of the breath, but pay as much attention as possible to acquiring the “rhythm,” as that is more important than the length of the breath. Practice and try until you get the 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 improvement will make the task an easy one. The Yogi is a most patient and persevering man, and his great attainments are due largely to the possession of these qualities.

Chapter 12: Seven Minor yogi exercises

This chapter is composed of seven minor Yogi Breathing Exercises, bearing no special names, but each distinct and separate from the others and having a different purpose in view. Each student will find several of these exercises best adapted to the special requirements of his particular 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 condensed course in “Physical Culture” and “Lung Development,” 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 forms a part of each exercise. Do not pass them by because 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 until the hands touch over head.
(4) Retain the breath a few minutes with hands over head.
(5) Lower hands slowly to sides, exhaling slowly at same time.
(6) Practice Cleansing Breath.
EXERCISE II.
(1) Stand erect, with arms straight In front of you.
(2) Inhale Complete Breath and retain.
(3) Swing arms back as far as they will go; then back to first position; then repeat several times, returning the breath all the while.
(4) Exhale vigorously through mouth.
(5) Practice Cleansing Breath.
EXERCISE III.
(1) Stand erect with arms straight In front of you,
(2) Inhale Complete Breath.
(3) Swing arms around in a circle, backward, a few times. Then reverse a few times, retaining the breath all the while. You may vary this by rotating them alternately like the sails of a windmill.
(4) Exhale the breath vigorously through the mouth.
(5) Practice Cleansing Breath.
EXERCISE IV.
(1) Lie on the floor with your face downward and palms of hands flat upon the floor by your sides.
(2) Inhale Complete Breath and retain.
(3) Stiffen the body and raise yourself up by the strength of your arms until you rest on your hands and toes
(4) Then lower yourself to original position. Repeat several times.
(5) Exhale vigorously through your mouth.
(6) Practice Cleansing Breath.
EXERCISE V.
(1) Stand erect with your palms against the wall.
(2) Inhale Complete Breath and retain.
(3) Lower the chest to the wall, resting your weight on your hands.
(4) Then raise yourself back with the arm muscles alone, keeping the body stiff.
(5) Exhale vigorously through the mouth.
(6) Practice Cleansing Breath.
EXERCISE VI.
(1) Stand erect with arms “akimbo,” that is, with hands resting around the waist and elbows standing out.
(2) Inhale Complete Breath and retain.
(3) Keep legs and hips stiff and bend well forward, as If bowing, at the same time exhaling slowly.
(4) Return to first position and take another Complete Breath.
(5) Then bend backward, exhaling slowly.
(6) Return to first position and take a Complete Breath.
(7) Then bend sideways, exhaling slowly. (Vary by bending to right and then to left.)
(8) Practice Cleansing Breath.
EXERCISE VII.
(1) Stand erect, or sit erect, with straight spinal column.
(2) Inhale a Complete Breath, but instead of inhaling in a continuous steady stream, take a series of short, quick “sniffs,” as if you were smelling aromatic salts or ammonia and did not wish to get too strong a “whiff.” Do not exhale any of these little breaths, but add one to the other until the entire lung space Is filled.
(3) Retain for a few seconds.
(4) Exhale through the nostrils in a long, restful, sighing breath.
(5) Practice Cleansing Breath.