Speaker 1: Salam. The Western student is apt to be somewhat confused
in his ideas regarding the Yogis in their philosophy and practice.
Travelers to India have written great tales about the hordes
of Fakirs, mendicants, and mountebanks who infests the great roads
of India and the streets of its cities, and who
impotently 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 ossified, or else
holds his arm up in the air until it becomes
stiff and withered, and forever after remains in that position,
or perhaps clenches his fists and holds it tight until
his finger nails grow through the palms of his hands.
That these people exists 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 pairs one's corn seem to
the imminent surgeon, or as does the title of professor
as a son by the street corner vendor of worm
medicine seemed to the president of Harvard or Yale. There
have been for ages passed in India and other Oriental countries,
men who devoted their time and attention to the development
of man physically, mentally, and spiritually. The experience of generations
of earnest seekers 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 Sanskrit 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 authorities given 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 undoubtedly gets into harness in his work
of control in 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 development. 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 development. 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 yoga teachings, however, are given only to the few,
the masses being satisfied with the chrumbs 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 order, 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 the
close contact each influence in 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 English terms almost entirely, avoiding the Sanskrit 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 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 at condensing as much Yogi lure 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 call some to pass
it by as unworthy of attention. While they pass on
their way searching for something deep, mysterious, and non understandable. 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 saloon, and bid them
be seated for their first lessons in the Yogi science
of breath.