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<v Speaker 1>Salam. The Western student is apt to be somewhat confused

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<v Speaker 1>in his ideas regarding the Yogis in their philosophy and practice.

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<v Speaker 1>Travelers to India have written great tales about the hordes

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<v Speaker 1>of Fakirs, mendicants, and mountebanks who infests the great roads

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<v Speaker 1>of India and the streets of its cities, and who

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<v Speaker 1>impotently claim the title Yogi. The Western student is scarcely

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<v Speaker 1>to be blamed for thinking of the typical Yogi as

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<v Speaker 1>an emaciated, fanatical, dirty, ignorant Hindu who either sits in

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<v Speaker 1>a fixed posture until his body becomes ossified, or else

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<v Speaker 1>holds his arm up in the air until it becomes

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<v Speaker 1>stiff and withered, and forever after remains in that position,

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<v Speaker 1>or perhaps clenches his fists and holds it tight until

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<v Speaker 1>his finger nails grow through the palms of his hands.

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<v Speaker 1>That these people exists is true, but their claim to

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<v Speaker 1>the title Yogi seems as absurd to the true Yogi,

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<v Speaker 1>as does the claim to the title doctor on the

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<v Speaker 1>part of the man who pairs one's corn seem to

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<v Speaker 1>the imminent surgeon, or as does the title of professor

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<v Speaker 1>as a son by the street corner vendor of worm

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<v Speaker 1>medicine seemed to the president of Harvard or Yale. There

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<v Speaker 1>have been for ages passed in India and other Oriental countries,

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<v Speaker 1>men who devoted their time and attention to the development

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<v Speaker 1>of man physically, mentally, and spiritually. The experience of generations

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<v Speaker 1>of earnest seekers has been handed down for centuries from

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<v Speaker 1>teacher to pupil, and gradually a definite Yogi science was

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<v Speaker 1>built up to these investigations and teachings was finally applied.

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<v Speaker 1>The term yogi from the Sanskrit word yug, meaning to join.

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<v Speaker 1>From the same source comes the English word yoke with

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<v Speaker 1>a similar meaning. Its use in connection with these teachings

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<v Speaker 1>is difficult to trace. Different authorities given different explanations, but

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<v Speaker 1>probably the most ingenious is that which holds that it

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<v Speaker 1>is intended as the Hindu equivalent for the idea conveyed

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<v Speaker 1>by the English phrase getting into harness or yoking up,

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<v Speaker 1>as the Yogi undoubtedly gets into harness in his work

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<v Speaker 1>of control in the body and mind by the will.

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<v Speaker 1>Yoga is divided into several branches, ranging from that which

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<v Speaker 1>teaches the control of the body to that which teaches

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<v Speaker 1>the attainment of the highest spiritual development. In the work,

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<v Speaker 1>we will not go into the higher phases of the subject,

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<v Speaker 1>except when the science of breath touches upon the same.

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<v Speaker 1>The science of breath touches yoga at many points, and

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<v Speaker 1>although chiefly concerned with the development and control of the physical,

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<v Speaker 1>has also its psychic side, and even enters the field

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<v Speaker 1>of spiritual development. In India, there are great schools of Yoga,

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<v Speaker 1>comprising thousands of the leading minds of that great country.

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<v Speaker 1>The Yoga philosophy is the rule of life for many people.

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<v Speaker 1>The pure yoga teachings, however, are given only to the few,

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<v Speaker 1>the masses being satisfied with the chrumbs which fall from

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<v Speaker 1>the tables of the educated classes, the Oriental custom in

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<v Speaker 1>this respect being opposed to that of the Western world.

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<v Speaker 1>But Western ideas are beginning to have their effect even

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<v Speaker 1>in the order, and teachings which were once given only

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<v Speaker 1>to the few, are now freely offered to any who

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<v Speaker 1>are ready to receive them. The East and the West

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<v Speaker 1>are growing closer together, and both are profiting by the

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<v Speaker 1>close contact each influence in the other. The Hindu Yogis

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<v Speaker 1>have always paid great attention to the science of breath

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<v Speaker 1>for reasons which will be apparent to the student who

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<v Speaker 1>reads this book. Many Western writers have touched upon this

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<v Speaker 1>phase of the Yogi teachings, but we believe that it

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<v Speaker 1>has been reserved for the writer of this work to

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<v Speaker 1>give to the Western student, in concise form and simple language,

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<v Speaker 1>the underlying principles of the Yogi science of breath, together

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<v Speaker 1>with many of the favorite Yogi breathing exercises and methods.

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<v Speaker 1>We have given the Western idea as well as the Oriental,

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<v Speaker 1>showing how one dovetails into the other. We have used

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<v Speaker 1>the ordinary English terms almost entirely, avoiding the Sanskrit terms

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<v Speaker 1>so confusing to the average Western reader. The first part

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<v Speaker 1>of the book is devoted to the physical phase of

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<v Speaker 1>the science of breath, then the psychic and mental sides

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<v Speaker 1>are considered, and finally the spiritual side is touched upon.

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<v Speaker 1>We may be pardoned if we express ourselves as pleased

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<v Speaker 1>with our success at condensing as much Yogi lure into

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<v Speaker 1>so few pages, and by the use of words and

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<v Speaker 1>terms which may be understood by anyone. Our only fear

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<v Speaker 1>is that its very simplicity may call some to pass

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<v Speaker 1>it by as unworthy of attention. While they pass on

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<v Speaker 1>their way searching for something deep, mysterious, and non understandable. However,

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<v Speaker 1>the Western mind is eminently practical, and we know that

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<v Speaker 1>it is only a question of a short time before

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<v Speaker 1>it will recognize the practicability of this work. We greet

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<v Speaker 1>our students with our most profound saloon, and bid them

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<v Speaker 1>be seated for their first lessons in the Yogi science

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<v Speaker 1>of breath.