Kitabı oxu: «The Hindu-Yogi Science Of Breath», səhifə 5
CHAPTER XII.
SEVEN MINOR YOGI EXERCISES
This chapter is composed of seven minor Yogi Breathing Exercises, bearing no special names, but each distinct and separate from the others and having a different purpose in view. Each student will find several of these exercises best adapted to the special requirements of his 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.
CHAPTER 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 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 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.
