AUTHOR, IN SIDHUSAN A N D JINANA MUDRA

THE SCIENCE OF YOGA

Lessons in Personal Development

F O R E W O R D

I . Rishi Singh Ghar..val, of India ( t h e mysterious land to the w o r l d ) , have prapared these lessons especi- ally for the American people. T h e s e do not aim to make you a full-fledged Yogi, o r t e x h e r . Rut they a r e designed to add to your personal efficiency a n d magnetism a hun- dred percent. Maximum result in the minimum time a t the least possible espenditure of energy-that has been the object tha t I have kept constantly in view in prepar- ing these lessons, in order that they may be of practical utility to the busy men and women of America.

I have divested them of all technicalities, making them as plain a n d simple and easy to understand a s pos- sible. Here , for the first time. 1 am making available to you the most secret secrets O F ancient Indian which I learned in fifteen years spent a t the feet of the great saints and Yogis of Benares. a n d Lasheman-Jhula, w h o can read the past , present and Future a s a n open book, who have conquered death and control destiny.

I d o not ask you to take anything on faith. nor d o I demand of you a n y mumbo jumbo ritualism. Approach these lessons in a scientific spirit; give them a fair trial,

I promise not to reveal the contents of this course to any one without the written consent of Rishi Gherwal.

LESSONS ONE AND TWO

Sound mind in a sound body is a principle accepted in both East and West . A Western teacher and philos- opher has said:

In the world there is nothing great but man, In man, there is nothing great but mind.

But, he has not found the whole truth. Add to the above the following, and you have the thought complete:

In the world there is nothing great brzt man, In tnan, there is nothing great but mind; - . But greater by far than man and mind, Is the imperishable SOUL within.

Bodv, mind and soul, that, then, is the order of pro- cedure. There are two sayings in Sanskrit about body. One says: SHAREERAM VYADHI MANDIRAM; i. e.. the body is the store-house of all ills. And the sec- ond says: SWAREER MADYAM KHALU D H A R M SADLANAM, that is, i t is through body that all virtues and powers are acquired. Thus, to acquire all virtues and powers, you must have a healthy body. T o achieve success in your ~ursu i t s . to assert masterv over vour cir- cumstances, to materialize the dreams of your youth, to lead healthy and joyful lives, you must have a strong, well-built, nluscular and robust body, not only free from disease, but able to resist the germs of disease. And

when you have learned the secret of having a sound body, then you are ready to turn your attention to the higher pursuits of mind and soul.

T o have a good digestion and strong eyesight, to be free from stomach disorders and headaches, to possess a graceful, lithe and symmetrical figure, perform the fol- lowing YOGIC exercises for a few minutes every morn- ing. And while performing the exercises, hold the thought in your mind that you will have no dyspepsia or indigestion, that your lungs are growing strong, your eye- sight clear, and that you are acquiring a graceful, lithe and symmetrical figure. Perform these exercises in a warm, well-ventilated room, but do not expose yourself to draft. Both men and women may take these exercises with equal benefit.

Stand erect in military posture, making an angle of 45 degrees with your heels, chest out, chin drawn up, eyes looking straight in front. and hands hanging by th2 sides with palms in. This is the correct standing posture.

Now raise your heels slowly from the ground: bal- ance ourself on the toes and fingers of your feet, inhal- ing breath, and raising your arms until they are in a straight line with your shoulders, the palms of your hands facing downward.

Still holding breath, and still balanced on your toes. with heels raised from the ground. move your arms hor- izontally toward the right as far back as you possibly can. Do not move your feet or thighs, but move only from the waist up. You will find i t hard at first, but daily practice will make vou perfect.

Now, having carried your arms horizontally as far back as possible, raise your arms quite erect, so that they are in a line with your ears, and fix your gaze on the back of your uplifted palms. Remain in this position as

long as you can hold breath conveniently. D o not over- strain yourself. Now, turn forward, still keeping your gaze fixed on the back of your palm. And remember, that the movement is always from the waist up, that the leet and thighs remain stationarv. Now, bring your arms down to their former horizontal position in the front, stand on your feet, and while lowering your arms, and bringing . . your heels to the ground, exhale all breath slowly.

Hold the thought constant!^ in your mind that you will have no more stomach trouble: that you are gaining a lithe and symmetrical figure, and that your vision is growing clear and strong.

After a short rest, perform the S E C O N D P A R T of the exercise. Rise once more on your toes, raising the heels from the ground, inhale breath while rising, at the same time, raising your arms from the sides to a horizon- tal position, so that they are in a straight line with your shoulders, the palms facing downward. Instead of turn- ing to the right, turn to the left this time. T h e movement is from the waist up. the feet remain in their original po- sition, and the arms move horizontally in the same plane.

Having moved your arms slowly toward the left as far back as you possibly can, raise your arms erect so that they are parallel to your ears, as before; fix your gaze on the back of your left palm, and bending down, hold the back of your right heel with the fingers of your right hand-but do not bend your knees. While bend- ing, bring your heels to the ground. Remain holding the heel as long as you can hold breath conveniently, then turn to the front, balancing yourself once more on your toes. raising your right arm and lowering your left back to their former horizontal position. Now, slowly come back to the military posture at which you began. That is, lower your heels, bring the arms to your sides, and exhale the breath slowly.

In performing the T H I R D PART of this exercise, turn to the left first, and fix your gaze on the back of your hand. The next movement is to the right, and you fix your gaze on the back of your right hand, and hold the left heel with the fingers of the left hand. This will conclude the F O U R T H A N D LAST P A R T of the ex- ercise, and you will have bent twice, holding the right and left heels, alternately. It is very important to ob- serve the regulations about breath and to hold the thought in your mind as instructed. You will find the exercise hard at first. But remember a few sleepy move- ments drowsily gone through accomplish nothing beyond wasting time and energy, and delude the performer. Fake formulas do more harm than good. Stick to the exercises I teach you, do the best you can, and with daily practice you will do them to perfection.

If you are subject to cold, catarrh and headache, start the practice of sucking water in thru your nose, and letting it out from your mouth. If you do this every morning, you will have insured yourself against cold, ca- tarrh and headache, and will have a clear brain all day.

These exercises should be performed regularly, en- ergetically, and literally, according to the instructions, every morning in a warm, well-ventilated room, where you are not exposed to draft, to get the best and most complete results. Follow these exercises as I have taught you and you will have a clear brain, healthy bodv, and a beautiful, symmetrical figure.

CONSTIPATION

Nowadays the most dangerous disease is constipa- tion. I t is really the mother of most diseases. Constipa- tion is largely responsible for all liver and kidney trouble. T h e elimination in the human body is quite similar to the sewer system of the city. Should the city sewer be clogged a t the outlet the sanitaion a n d health of the en- tire city is endangered.

In the human body the intestines and colon carry the refuse out of the system. If this natural source of elimination is blocked by constitpation the health of the individual is immediately endangered.

Neither medicine nor enema can possibly cure con- stipation.

Now let us see h o ~ v the great Yogis of India cure this dangerous disease.

Taking up the practice of IIddiyana w e see that it exercises every muscle of the abdomen. This Uddiyana is best practiced while standing. * T h e patient bends his knee a little, and stoops a good deal while preparing him- self for Uddiyana. This is done to secure full scope for the working of abdominal muscles. T h e practice starts with a complete exhalation. Th i s empties the lungs, which a re then contracted, allowing the diaphragm to rise to a very high level. T h e sudden upward movement of

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the diaphragm requires the contraction of not only the superficial, but also of the deep muscles of the back. Espe- cially the lumbar region, to which the diaphragm is strongly attached, is well stretched out. In fact the whole peritoneal wall is raised.

But the exercise does not end here. T h e remaining manipulation of the abdominal muscles are even more important. These consist in making a wave of muscular contraction pass across the abdomen from the left to the right, and from the right to the left. This wave of con- traction is followed by a wave of relaxation.

There are many abdominal exercises devised by physical culturists of the wrest and the east, but none can approach llddiyana in its efficiency; its capacity to build a powcrful spinal column, especially in the lower thoracic and the lumbar regions; and a!so to tone up the spinal nerves that supply abdominal muscles. It is adtnitted everywhere that stretching esesrcises develop the verte- bral column. Tha t the art of esercises of the Uddiyana is best for strtching the muscles of abdomen, I will sho\v hereafter.

M A T S Y E N D A A S A N

Matsyenda practice is the best for the stretching of thc abdomen and the splnal cou!mn. You are as strong as your spinal column. Your spine 1s as strong as the muscles that hold all the ver t~brac . Thls Yogic practice stretches every muscle in the hodv and the splnal nerves and deep muscles are "pepped" up. W e all know that stretching exercises are best for strengthening the mus- cles, and by bringing more blood to every part this Mat- syenuda Asan practice promotes bo\:.el tnoven~ents, too. By practicing this posture you will see the benefit and be free from diseases.

T h e Hatha Yoga practice can cure every disease merely by physical and mental exercises. You will not

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only be free from diseases but you will have a lithe, sup- ple figure by performing these practices that have been prescribed. You will not need to take any more patent medicines or roots or herbs. Here is what Yogic says, eat a little less, drink and sleep a little more, awake early, take a bath and do the exercises every day. By practice you will get proficient in every way. Of fresh air and pure water take all you like. And remember, you do not have ally bills to pay.

Those of you who are beginning to study and take interest in the Yogi Philosophy will find, as you gradual- ly go up, that the whole system of Yogi is so beautifully graded, so logical, so consistent, and so thoroughly sup- ported by personal experiences throughout, that even a thorough materialist can experience all the phenomena, and thc highest states of ecstatic consciousness. All Yogi begins with the body and works gradualy upward. W e Yogis are very keen on this point: that the mental and spiritual life is dependent on the body; and we can affect the current of thought by the kind of food we eat.

You, as well as I know that food is an enormous and important factor. For example, votl can take tadpoles and by feeding them on one kind of Food, they will give birth to male tadpoles, and by feeding them another kind of food you will get female tadpoles. This shows that food is an extremely important Factor in all the biological questions.

Two things for a sound and healthy body are essen- tial-exercise and proper food. Exercises I have given you just now, and now I will teach you the Yogi theory of eating, which you should know: ( 1 ) W h a t to eat; ( 2 ) How to eat: ( 3 ) When to eat.

WHAT TO EAT-I would like to leave the choice of food with individuals: recognizing the fact that it is very hard, if not impossible, to change the habits of a lifetime

or rather of many generations in a day. I think that men must be guided by their o\vn experience and their grow- ing knowledge, rather than by dogmatic principles set once for all by others. Yogis say, "Chew and masticate properly, and it will not make much difference what you eat." However, they prefer for themselves a non-animal diet. They suggest to their students and their own menu always consists of nuts, milk, fruits, whole wheat bread, pulse and vegetables in general.

HOW .TO EAT-We must remember that the food contains food-prana, and we must chew and masticate it properly so as to extract the food-prana in full. The food is intended by nature to be thoroughly masticated and insalivated before it is swallowed, and any neglect in this respect is sure to be followed by imperfect diges- tion. Thorough mastication is a natural habit of man which has been given up owing to the demand of artifi- cial habits of living, which have grown up around our civilization. Mastication is necessary to break up the food so that i t may be swalowed easily, and also that it may be mixed with the saliva and the digestive juices of the stomach and small intestines. Mastication promotes the flow of saliva which is very essential for the digestive process.

Some writers on this subject have stated that it is taste which affords the pleasure of chewing and masticat- ing. Now we Yogis go farther than this and state that besides taste there is something else, an indescribable sense of satisfaction obtained from holding the food in the mouth, rolling it around with the tongue, chewing it and allowing it to dissolve slonrly and be swallowed al- most unconsciously. Now if you take your time and eat in this way-try to make masticating a habitPyou will soon find a new delight and will soon learn to eat loving- ly instead of performing a loathsome routine work.

W e must bear in mind while eating that our stomach

is not lined with rows of teeth. Even half the quantity of food you eat in America, if properly masticated and chewed, will give you double the nourishment you get ordinarily. It is not necessary to eat a whole lot, because out of a very small quantity of food you can extract per- fect nourishment and thus avoid the loading and stuffing of the stomach with unnecessary food. "Eat to live, don't live to eat." Obtain a maximum of nourishment from a minimum of food. Extract all the Prana from the food which it has. For your health's sake and for the sake of those who are starving to death, do not waste food. Eat only when you are really hungry.

WHEN TO EAT-It is not a difficult question to an- swer. Ask this of anyone and he will say: "Well, eat when you feel hungry." But the question is, do we do it? And, what is a real appetite? Answer to the first question is, No. And, a s regards the second, very few of us know what real appetite is. Genera!ly we take for real appetite that cultivated appetite that craves for satis- faction at certain stated intervals of the day and brings on an "all-gone," fainting, nauseating sensation in the stomach. If you are really hungry, you won't have any sensation in the stomach save a rich and continuous flow of saliva in the mouth. Now, eat when you feel like this and you will find that even a dry crust of bread will taste sweet as Manna. Cut off vour breakfasts if you can break away from the habit. Drink cold water instead. Eat one good nourishing meal at 12 A. M., and one light meal in the evening.

If you have some stomach trouble, or do not feel like eating, do not be afraid to fast for a day or so. Give the stomach a chance to get rid of what it has on hand. It won't do you any harm. Let your motto in life be- "Plain living and high thinking." New and full moon should be observed as fasting day for the seekers of health.

THE YOGIC REJUVENATION OF THE THYROID GLAND

Yogic Philosophy is divided into eight parts. I am dealing in this lecture with Hatha Yoga, the Yogic phi- losophy of the body-the physical side of nature. I am putting special emphasis on the Thyroid Gland. Wha t is the Thyroid? It is the life-saver for the physical body. I f the gland is healthy it does its work of killing the bac- teria in the body. If the gland is in an unhealthy condi- tion, it cannot do its duty and the bacteria destroy the body. 1 will show you how to keep the Thyroid Gland healthy and strong.

Yogic practices should never be done after eating a heavy meal. They should always be performed when the stomach is practically empty. in a well-ventilated room and with a concentrated mind.

SARVANG-ASANA

These asana postures or poses constitute the best system of physical culture. T h e sarvang pose which I am going to demonstrate tonight, holds a very prominent place in the field of Yogic. Sarvang posture is one of the most powerful agencies to keep and improve the health of the Thyroid. The health of the Thyroid means the health of the whole body. W h a t the Thyroid is and how it is influenced by the practice of Sarvang-asana will first be explained so that a discussion bearing on the physiology of these asana postures and their application to therapeutics may be easily understood.

The Thyroid is a ductless gland. The ductless glands are different from the other glands in the body because of the fact that they do not have opening canals lor the passage out of secretion. The products of their activities are discharged into the blood directly or indi- rectly through the lymphatic vessels. Each of these duct- less glands produces an internal secretion which contains one or more active substances which are distributed to the organs and tissues by the blood stream.

The Parathyroid, the splen and adrenals are other examples of ductless glands referred to in this lecture.

Glands having ducts send their secretions through their own ducts or canals to other parts of the body-as when the liver discharges its bile into the small intestine through the common bile duct. These secretions are not directly absorbed into the system as in the cas of the ductless glands.

The health and activity of the Thyroid depend5 mainly upon the sound functioning of the arteries and nerves that supply it; like all the organs of the body the Thyroid is constantly a t work. If it is not fed with the material that is needful for the nourishment of its different parts, it will soon be exhausted and "strike." en- dangering the health of the whole system. Nutrition must be perpetuaIly brought to the tissues of this gland. Phys- iological work means chemical action. This chemical ac- tion produces in the Thyroid waste substances which if they are allowed to remain in their original places would develop toxins and poison the whole structure. These useless products must constantly be removed.

There is a third requirement for the use of this gland to the body. This is its function to manufacture particu- lar internal secretions. This manufacturing requires cer- tain substances and these must be made availabel to the

gland. All these three needs a re met by the circulation of blood carried on by the Thyroid blood-vessels. T h e arteries bring in fresh blood, rich with vitalizing sub- stances, and keep it plying about the different parts of the gland. A s the current of blood flows past the tissues they pick up the material needful for their own nourish- ment and also absorb substances out of which they man- ufacture the fluids which they secrete. T h e stream of blood also sweeps off with its wasts products.

Infectious diseases, often pregnancies, sexual ex- cesses and many other agencies lead to the degeneration of this gland. Under these circumstances the ordinary blood current which flo\vs to the structure is not sufficient to restore it to its health, but if a richer blood flow is se- cured the gland improves and does its duty.

T h e Sarvang-pose enables the Thyroid arteries to bring a much richer blood stream to it, thereby saving it from degeneration and making it healthy.

T h e large supply of blood that is brought to the gland hv this Sarvang pose is easily drained by its veins a s has been noted above. T h e veins of the Thyroid notch with its arteries, both of them conspicuously larqe, have a free path because of this pose, which allows a free flow o f the blood back and forth.

In this way Sarvang-asana postures keep a supplv of blood freely playing from the heart to the Thyroid and from the Thyroid to the hear:, giving the gland olenty of chance to get its nutrition and to manufacture its secre- tions a s well a s to wash off its ~ v a s t e p r o d ~ ~ c t s .

U p to now you have been shown that theoretically Yogic Sarvang-Asana is calculated to build a healthy Thyroid. Now w e will present clinical evidence to prove the pose under discussion profoundly influences the duct- less gland. Here it is necessary to explain briefly th -

physiology of the Thyroid, so that it may be more easily understood and thoroughly proven how the Sarvang pose influences this physiology. It follows logically that this pose must influence the Thyroid gland.

Our bodies are full of disease germs. There is not even a hundredth part of an inch that is free from germs. These germ enemies of humanity wait to attack if they are given the least opportunity. Here I should like to interpose the words of a well-known physician, Dr. R. S. Copeland, "Each of us is likely to possess a degree of lowered resistankce to one or another germ. O n this ac- count one or the other infectio~ls diseas may be lving in wait to attack."

Some years ago a famous pathologist became inter- ested in the subject we are discussing. H e made a care- ful examination of six hundred consecutive post mortems and in 597 instances found evidence of active or healed tuberculosis germs, all but three of these persons had had tuberculosis at one time or another. But not onlv our bodies are full of germs, but all trains, street cars and theatres, as well as the food we eat, are full of germs. Food and drink may putrefv. but how about this body in which many germs lie undischarged and may propagate these formidable enemies? T h e food is to be assimilated and converted into energy. T h e process by which this is accomwlished is called metabolism. Metabolism wroduces many waste products which may be changed into danger- ous toxins in the body. Thus life is in the midst of de- structive agencies operating from all sides.

Do not be afraid of these germs. Keep well. As long as you are well these germs mean nothing, for Na- ture has very carefully provided the body with defences which counteract these fatal forces. Some of these poi- sons are destroyed and others arc eliminated.

T h e Thyroid gland is really a poison-killing gland. Since it is a very important toxin-destroying gland i t greatly influences the production of antitoxins in the body. So long as the Thyroid gland is strong and heal- thy it will fight for the body against bacillary attacks by destroying the bacilli with its secretions.

M y Master cured lepers by the Sarvang treatment. H e always prescribed a milk diet. H e told the sick per- son to begin practicing Sarvang-asana for two minutes and upward: drink all the milk possible, but do not eat very much food other than milk. By a milk diet and Sarvang-pose treatment we cured many hopeless cases. I knew a man who could not move his hands and had many ulcers on his hands and feet and discharged loth- some fluids; another, a man with a sore mouth. Both of these and many other, worse cases, were cured by the Sarvang-pose, which were clearly favorable to Yogic therapeutics and helped the Thyroid to improve in health, enabling it to destroy bacilli by its increased secretions.

A milk diet is the best medication. Milk and Yoga go together, for when we study very earnestly for spirit- ual development we always go on a milk diet. Milk has all the needful elements for the body, and milk is the best cure for the Thyroid as well as being of much value in curing other diseases. So drink all the milk you can.

Research in the physiologv of ductless glands have proved that they are very closely related to one another. T h e Thyroid exerts a very great influence on the sexual glands, which in turn affect the Thyroid. T h e testes are ductless glands and are in intimate relationship with the Thyroid. Sarvang-Asana surely brings back to health from the n~outh of death those who have degenerate Thyroid and atrophied testes.

I have cured many young men and women by this Sarvang treatment. In many cases where the doctors

claimed the Thyroid and sexual glands were nearly gone, by practice of this Yogic pose within four months they were perfectly cured. But Yogic practices should be per- formed rightly, otherwise they harm the body if per- formed incorrectyl.

The influence of this pose on the testes is brought about by its capacity to help the Thyroid, which is the only ductless gland that the practices of Sarvang-Asana directly approaches through the circulatory and nervous systems and which affects all other glands of this type. The Sarvang-Asana has freed women from many female diseases and has been proven to be the best method of regenerating the sexual glands.

By practicing Sarvang-Asana affections of the spleen, liver and appendix may be cured. The spleen is the larg- est ductless gland in the body and it also plays a very important part in defending it against the bacilli that are either introduced from without or developed in the sys- tem itself. T h e leucocytes or white corpuscles in the blood are largely formed in the spleen and spread to the other parts of the body through the circulatory system. During their career if they meet with bacilli the leucocytes render the bacilli harmless by absorbing them. Thus the spleen does its duty of keeping up its antitoxic activity throughout the system. T h e glands do their duty of pre- serving life in many in many ways. They circumvent the invasion of microbes such as typhoid fever and malaria germs. Often the spleen becomes badly swollen in its efforts to contain the bacilli in itself and prevent the germs from spreading to other parts of the body-this most perfectly adjusted machine, the Temple of God.

The spleen is much influenced by the Thyroid. I have proven that persons suffering from disorders of the spleen may be cured by practicing the Sarvan-pose. It has been proved and can be demonstrated that the direct

influence of the Sarvan-pose on the Thyroid indirectly reacts on the spleen, although the pose does not have a direct action on the spleen. If the Thyroid is sub-normal the spleen suffers: if the spleen is disordered it will affect the appendix. T h e Sarvang-pose then is direct in its ac- tion on the Thyroid, and through this action indirectly improves the condition of the other ductless glands.

The liver is not a ductless gland but it has internal secretions. It can be proven that the liver is governed by the Thyroid. The Sarvang-pose has cured liver dis- orders.

Another Yogis practice is called Machi-Asan. This, with Sarvang-Asan and breathing exercises, Bhasra, is performed by Yogis. There are other practices as well for curing spleen and kidney troubles.

The mystery of this pose I have given you in the class as mixing prana and upana and deceiving the sun.

T o practice Sirch-Asan, place both hands on either side of thc head to help maintain balance; keep the spine as straight as possible-raise the trunk easily, using care not to jerk. Jerking is apt to cause one to lose balance. T ry to raise the trunk easily, allowing the entire weight to rest on the elbows and head.

The value of Udiyana Ssirch-Asan will be explained in class lesson.

Remember your Yogic practices and begin little by little and you will see the result you desire. If the scalp becomes irritated from the practice discontinue i t for a short time.

Coue said, "Day by day in every way I am getting better and better," but the Yogi says -

"Practice each day keeps disease and the doctors away.

Z 'ON 1 'ON NVSV'H3UIS VNVAIan

THE EFFECT OF "COBRA ASAN" ON THE BODY

By assuming the Cobra Asana posture the whole spine receives a steady pull, inwardly and outwardly; every vertebra does its work: acy displacement in the spinal column will be corrected, and a!l the spinal nerves, the thirty-one pairs and the ganglia chain that lie on either side of the spine \trill be sfrengthened by the pronlotion of the blood circulation induced bv this pose.

T H E SALABHA-ASAN or G R A S S H O P P E R POSE

Before beginning practice look at the pictures on the opposite side of the page: lie relaxed on a bed or the floor and then stiffen the entire body-raise each leg as far as you can-put all the weight on the chest and hands and hold the breath. T h e two knees should be kept rigid. W h e n you think you cannot longer hold your breath, let your legs descend slowly and relax them, using care not to jerk the legs either in the raising or lowering of them.

In the beginning do this pose twice and practice will increase the number of times you can do it. D o not hold the breath for too long a period--you might thereby in- jure your lungs. G o sloli~. T h e body and muscle exten- sors are relaxed and some pressure is exerted on the ab- dominal, rectal and other muscles. Most of the pressure is exerted on the abdomen, in\\~ardly as \\,ell a s outwardly. T h e two postures, Salabha and Cobra build a stro.1;

spinal column. If your spinal cord is strong-you are strong.

D H A N U K P O S T U R E

Examine the picture on page 14; place your hands upon the ankles and try to raise your trunk and legs as high as you can, steadily, without a jerk. This puts the entire pressure on the abdomen and stretches fully all the muscles of the abdomen. Practice this for five seconds at first, gradually increasing the length of time.

One can easily understand how suitable this combi- nation of the Salabha, Cobra and Dhanuk postures is for exerting pressure on the internal muscles, and thereby building a powerful spine by the practice of these poses.

If one has pain in the region of the back, practice of the Cobra pose will soon eliminate it and by the daily use of this exercise you can keep yourself well and avoid the payment of physician's fees.

The Hal-Asan is the best stretching exercise. First you lie on your back, body straight, and then gently raise the legs. Elevate the legs slowly and carefully without jerking. Follow the suggestion in the picture on the op- posite page. Put all the pressure on the hips, but do not jerk and do not try to do the curve shown in the picture at first. Day by day you will improve until the curve can be done with facility.

T ry to press the chest close upon the chin. When you have reached your limit hold the pose for ten seconds -not more than that in the beginning.

T r y to lower the legs as slowly as you elevated them. This requires stretching and control which invigorates the muscles. Hal-Asan is certainly good for strengthening the muscles by stretching them to the utmost.

! The muscles in the back receive benefit from stretch- l ing of leg and trunk muscles. A strong, supple spine is the result of this exercise. Youth in the spine signifies a 1 youthful body. A supple, agile spine is much to be de-

sired. Vertebral displacements are corrected by Hal- Asan.

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Apart from the physical benefits to be derived from Hal-Asan, it is also a builder of spiritual power.

This book has been compiled from the lectures de- livered by Rishi Singh Gher\val in 1924.

LESSONS THREE AND FOUR

T h e subject matter of these lessons is the Prana- yama or the eight processes of breath control. Having learned the principles of a strong, well-built body, able to resist disease germs, you are now ready to turn your attention to mental culture. Pranayama, which literally means the regulation of the life force, is a most invalu- able practice in the whole range of Yogis philosophv, and it must be performed with infinite care and a good deal of patience.

I f you are starting out to learn the Yogi philosophy o f India, it is advisable for you to have, i f possible, a special room reserved for these practices. D o not sleep in this room, or d o any work in it for that matter. M a k e it you chapel, your sanctuary, in which you retire for a communion with yourself, with the finer forces of nature and for the rea!ization of the divinity within you. Let this room be a sacred sanctuary, a holy temple, aloof. apar t , distant, from the defilements of this world of dust. Keep this room for your spiritual deve!- ooment. Free from all the distractions of the world. vou ~~ ~~ . , should keep this room permeated with thoughts-lofty, holy, divine and spiritual. Fill this room with a religious, ennobling and uplifting atmosphere of God-consciousnes~. Burn incense in this room and regard it as a sacred place. in which you retire for holy comnl~~nion with yourself and with your God , which means practically the same thing. in which you retire for the cultivation of your spiritual powers. You xvill find the very atmosphere of this sanc--

tuary of immense benefit to you. In this sanctuary you should perform Pranayama, meditate and concentrate, in the uray you will be taught in this course.

Now. as to Pranayama proper. Pranayama is a wonderful process. It is the best and most perfect means of attaining calm, of regulating the vital force within you, of con~rolling breath in a scientific manner. Whenever you are feeling moody and morose, heart-broken and crest-fallen, downhearted or dejected, retire into your room and seek relief in Pranayama. I told you in my Foreword to this course not to take anything on blind faith and I repeat i t here with all the power I command. Far be i t from me to deny the power of faith. Faith is a very good thing to have, a very valuable and beneficial thing to cultivate, but blind faith is extremely pernicious. I am teaching you a highly practical course. I do not offer you any new-fangled theories. I give you cs fab- lished )acfs, yes. facts whose eficacy for good has been tested and tried and established beyond dispute innum- erable times. You will be convinced for yourself i f you give them a fair trial.

Prannyanla will have a nlonderfully soothing effect on you xvhenever you are at war with yourself. You will gain instantaneous peace. Is the world going hard with you? Do you feel you are losing out in the race of life? I say practice Pranayama, and after the practice you will emerge uronderfully renewed and renascent. ready to forge forward in the battle of lifc, with a new vigor, new faith in yourself and new hope. Are you face to face with a problem that requires a cool brain and celar think- ing, a profound and mature judgment? M y advice to you is that before tackling the problem, attain mental poise by practicing Pranayama. There is nothing like it for giving you poise and peace and balance. In the midst of the greatest stress and storm, in the thick of the battle, steady yo~~rself for a supreme effort by practicing Prana-

yama. Practice Pranayama daily without fail, without a break, and you will notice how remarkably, how mar- velously, your mental, physical and spiritual powers a re developed. You will never be thrown off your balance; you will never be swept off your feet. You will always be master of yourself, and master of the situation. You will always have a tremecdous amount of surplus energy, mental and physical and spiritual, on which to draw.

You in America need nothing more than mental calm and balance and peace. There is no better w a y to achieve this than Pranayama. T h e very first practice will con- vince you that I am right. Hurry , worry and excitement a re written large on almost every American face. Even death has adopted your terrible gait. People in other countries die a natural death on a bed. Here they drop down and die--all of a sudden the heart comes to a stand-still. You stretch the golden thread of life so far that suddenly it snaps and vour ever-going-on system collapses. It is high time that you learned the steadying principle of Pranayama. Th i s will make your life natu- ral and peaceful, free from nervous exhaustion and worrv. because it will enable vou to keep your vital force of life ever renewed and re-enforced. It will enable you to charge your battery, to electrify it every day. T o d a v you resemble a small boat tossing on the waves of a stormy life without oars, at the mercy of winds and waves, always in danger of rocks and shoals. I s ay prac- tice Pranayama and you will plough through the vast sea of life like a giant dreadnough. Learn Pranayama-- practice Pranayama and be master of yourself and your circumstances.

Having explained to you the es i cacy of Pranayama. let me teach you the method. T h e correct posture for Pranayama is to sit bolt upright with your legs crossed. eyes to the front, and the backbone erect and straight. You can sit cross-legged in pajamas. Let your hands lie

in the lap. Be at your ease and natural. By an effort of will steady yourself, and grow calm. Shut off all your distracting ideas and worries of life as far as you can.

Before you launch into the Pranayama proper, it is best for you to have a preliminary exercise in breathing. Most of your breathing is very irregular. Breathe con- sciously; breathe rhythmically. I mean breathe slowly, deliberately and steadily. Take as much time to inhale breath as you take to exhale it and vice versa. Take a full deep breath slo\vly and slowly let it out. Practice this for a few minutes every morning and if possible every evening for a few days, as a preliminary prepara- tion for Pranayama.

Noa, sit down cross-legged in the manner indicated above. That is, keep your body straight, back-bone stiff. head up, eyes front. Shut the right nostril with your right thumb and through the left nostril inhale breath. Inhale slowly and only as long as you conveniently can. Do not overstrain yourself. Go slow, let your system be your guide. If you overdo i t , it will not help you. So go slow, inhale breath only as long as you conveniently can. and not for a fixed number of seconds. While inhaling breath think that you are inhaling the powcr of nature, the animating force of the universe, the omnipotent, om- niscient. omnipresent divinity, that you are filling your system with energy and animation, power. strength and divinity, that you are charging your body with vital life and force, with the divine essence which is the breath of all things.

Now, having inhaled yoar fill, shut your left nostril also, and do not let any breath escape through your mouth. Keep your lips shut tight. Let this air, this breath of life, this vital energy and force, permeate your whole hody, circulate through every cell and cavity of yoursystem, fill your lungs and stomach and abdomen.

and feel, feel that you are filled with the divine essence and animation of all lifc. F e e l that. Hold the breath in oiily a s long as you convenientlv can. And then let it out slowly and gradual l~l , mind .sloil~ly and gr.adrzallrl and riot in a Q L I S ~ , through the right nostril. keeping thc left nostril still shut \i.ith yol!r finger. W h i l e eshaling , the breath slowly through vour right nostril. feel that all the poisonous gases of yoL:r system, ail your weakness all your feelings of doubt and distrust, all impurities and imperfectinons. all the jarring and discordant fiotes, all ignorance and frailty, all that i.; debasing. !on., unchaste, unclean and impure is passing O I I ~ oT you for good. Feel that. Feel that you a re esha!ing out all \veak!lcss, a!] Lvorry, all nervousness. ;]I1 anxiety. all trouble, all fear. all pain.

W h e n you have eshaled all the breath you ciln with convenience. \\,hen you fecl you have exhaled to the lim- i t , and can exhale no more, then hegin again, this time with the right nostril. Inhalc through the right nostril. and eshale through the left. In this w a y complete the remaining four processes of Pranayama, just as you did the first four. T h u s you will ha\,? gone through all the eight processes. T h e mental process is the same in each half . You will riotice you have insured yourself against all sickness and worry, that voct are proof against tuher- culosis and consumption. that vour lungs gro\ir strong. your blood circulates normal!" and naturally, that you have no stomach trouble or h!ood disease. You w i l l , in short . Find yourself mentally. physically and spiritually at your best.

B E S U R E TO P E R F O R M P R A N A Y A M A R E G - ULARLY A N D A T THE S A M E T I M E .

N E V E R O V E R D O I T . T r y to lengthen the proc- ess, but hold breath in a s long as convenient. W h e n you begin t o inhale or exhale. keep your abdomen drawn in.

Always sit in the posture recommended and follow the mental processes during the exercise, and you will notice a mar\,elous change. Your face will look calm and dignified, all lines of worrv and care will vanish and your voice will grow sweet and pleasing.

Pranayama is a n exercise in breath control. It builds you anew, mentally, phvsicallv anc! spiritually and gives you peace and calm. colltrol and balance. You will feel that you are filled with J i v i n ~ essence. that your dormant po\lrers are waking to life. that vour divinity is unfolding jtself, that you are all pom.er, all divinity. all strength. all success, all achievement -ferl. feel T H A T . OM! OM!! OM!!!

Th i s is simply beginning Pranayama leading to that urhich I teach you in class.

53. "Let him practi~.e. I-hus alternating the nostrils again and again. W h e n inha!ation is completed, close both nostrils, the right one by the thumb and the left one by the ring-finger and little-fingcr, never using the index and middle-figuers. T h e nostrils to he closed so long a s Kumbhaka is."

56. "By practicing the lowest Pranayama for some time, the body begins to perspire copiously; by practicing the middle, the body begins to quiver. By the highest Pranayama, one leaves the ground, i. e., there 1s levitation. These signs attend the success of these three sorts of Pranayama."

57. "By Pranayama is attained the power of levita- tion, by Pranayama diseases are cured. by Pranayama the Sakti 1s awakened. by Pranavama is obtained the calm- ness of mind and exaltation of mental powers; by this, mind becomes full of bliss: verily the practicioner of Pra- navama is happy.-From G. Samhita.

FROM HATHA YOGA PWABlPlKA

The Highest Authority on Yoga

1. "The Yogi having perfected himself in the Asanas should practice Pranavama according to the instructions laid down by his Guru , with his senses under control. observing all along a nutritious and moderate diet."

2. " W h e n the breath wanders, i. e., is irregular. the mind is also unsteady, but when the breath is still, s o is the mind, and the Yogi lives lonp: so one should restrain the breath."

3. "A man is said to live only s a long as he has the breath in his body; when the breath goes out he is said to be dead. S o one should practice Pranayama."

4. " W h e n the Nadis are full of impurities, the breath does not go into the middle Nadi , Sushumna; then there is no attainme1:t of the object nor arriving a t the Unmania- vastha."

5. " W h e n all the Nadis that are now full of impurities become purified, then only the Yogi can successfully per- form Pranavama."

6. "SO one should practice Pranayama with a mind in which the Satvika ( p u r e ) e!ement prevails. till the S u - shumna Nadi is free from impurities.

7. "The Yogi assuming t!le Padmasana posture should d raw in the Prana through the Ida, or the left nostril. and having retained it as lonq a s he c o ~ ~ l d , eshalc it through Pingala, or the right nostril."

39. "Brahma and Gods devoting themselves to the practice of Pranayama were freed from the fear of death. So, one should practice it."

40. "So long as the breath is restrained, so long a s the mind is fir111 and steady, so long a s the eye is directed towards the middle of the eye-brows; why should one fear death?"

41. " W h e n the Nadi-Chakras have been purified by a regular course of Pranayama the breath easily forces itself into the mouth of the Sushumna and enters it.

42. " W h e n the breath floxvs through the Sushumna, then the mind becomes steady. Th i s steadiness of the mind is called Unmani Avastha."

64. "Any person if he actively practices Yoga be- comes a Sidda; be he young, old or even very old. sickly or weak.''

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LESSONS FIVE AND SIX

I am going to explain to you in these lessons the secret principles of DhYana or ledi it at ion, concentration and prayer. O u r goal is not to hecome a Jack Depsev. but to realize and feel and aa:aken the Divinitv within us. and live in harmony with thc (iner forces of nature. Oncz more let me emphasize the point that if you follow the instructions I am giving you. yo^^ \\rill not fail to find these lessons highly practical. l e s s o ~ s urhose principles can be applied to everv day life, principles whose eficacv can be realized in attaining cornplcte mastel.;/ over your circum- stances. in shirking all nrorrv and fear and anxiety and living a life peaceful. happv and serene.

Now, i f you have practiced Pranayama correctly in the way I taught you in the foregoing lessons, you will notice that it has put you in a prayerful mood. You nrill feel ineffably calm and peaceful. absolved from all the frets and worries of life. You wil! find your mind is at rest. and that you are in cornrnu~;ion with the reality that per\.ades the universe. It is reallv a feeling that can nor be espressed adequately in \ilords, it is a feelir:g that can be experienced and enjoyed but that eludes words. You will see that your thoughts a r r con\,erging to il point: that your mind no longer wanders, that you can think calmly and deeplv. This is one of :!I? best principles of con- cenlration, and being in this !:~ood you are now readv to meditate. W h a t wi!l you medi tn~e upon? This is the

question 1 propose to esplriin i l l these lessons that we a re takicg up today.

No\\.. when you a re feeling cool and calm and col- lected, at peace with yourself and the world, free from feelings of anger, hatred, rivalry or revenge, you will be- come passive, remain passive for some time. You will notice that your mind does not drift from subject to suh- ject, and place to place. I t has come to a focus. I f you remain in this passi~re state for some time, if you stay in this recep:i\re mood. you \\r i ! l notice \vonderful ideas u~e l l - ing up from the innermost springs of your heart, or won- derful thoughts coming to vou through the mystic chan- ncl of the finer forces of nature. Receive these ideas. dwell on these, meditate on these, reflect on these. T h e y give a key to the past. present and future. I t will be a unique experience: you n-ill receive a deep insight, a rnystcrious. an unctlnny i n s i ~ h t into the workings of the higher forces.

It is also the time to realize the dormant powers n-ith- in you. S o from the passive s;atc you can pass to the acti\.e. D o not force the t!lings. Follov.r the course of events. Follow the line of thought your mind is t a k ~ n g . There is nothing to fear in this state, because by Prana- yania you u.ill have evicted all that is evil. Ion,, degrading base and unchaste. O n l y the good, the elevating. the en- nobllilg, the purifying is within vou. so you may stay in communion \\.ith these finc-.r lorces. Meditate on the thoughts that come to you, and then, i f you feel so in- clined, slo\vly and gradually, a l m c t impcrceptahly. pass to the active state. Awake to full consciousness. a s i t were, ar!d do a little philosophizing. concentrate on the qualities you want to p o s s e s s the heights you want to reach. Cultivate the p o ~ . ~ c r s you nsould like to have.

T a k e up this thought to hegin nrith: "There is but one reality." No-, meditate on this. then pass on to the

next p h a s e "And that rea!ltv 1s myself " Let me give you the doctrines on whlch you ought t c medttate and you may change them to apply to vour ~ n d ~ v ~ d u a l case. Feel, feel, rea l~ze, meditate:

There is but one redlltv O M . O M . O M . T h a t reallty 1s mvsell O M . O M . O M Perfect health rs mc O M O M . O M . All Power am I O M . O M O M All Jov I am O M . O M O M All Knowledge I am O M . O M . O M All Tru th I dm O M O M O M . All T ~ g h t I am O M O M O M Fcdrless, fedrless I ar:~ O M . O M . O M Nlc~sier of ~ n v dcstinv ail7 I O M O M O M . N o nttdchment or repl i l~ion O M . O M . O M I am the full~ll~nent of all dcsrizs O M . OM. O M I a m the over-soul O M O M . O M . Peace l ~ k e a rir er flov. s to mc O M . O M O M I am the seeker and thi. sougb,t O M . O M O M I heal ~n all ears O M . O M . O M . I see ~n dli eyes O M . O M . O M In all minds I think O M . O M . O M Sagcs aspire to kno\x.r t h ? Ti'ut-11

which is Mysell . . . ... . . . .OM. OM. O M . T h e life and light that shizeth

through the stars and thr Sun am I.. ~~ . . . . . . . . . O M . O M . O M .

Th i s is the text for meditation. I will explain this sacred word O M in a suhsequcrr~t 1e:;son. Suffice it to

s a y )(or the present In pass lny , tllat the v.wd O M used In this connectlon s t a n d s fo r each thought u ~ h ~ c h ~ v e h a v e expressed in s o m a n y u,ords. I t i s a n in\.aluable aid tc realization. Fee l the t ruth of each thought . Feel it t ru ly , !lonestly, fa i thful ly. Let n o shado\v of dout approach you a n d you urill notice a L\ronderlul t r a n s f o r m a t ~ o c in yourself . I i is a n undispu ted principle tha t \ire become ~ h a i 1x.o think. W e a r e w h a t our thoughts a r e . I f you believe yourself to be a \\reakling, a co\~:arcl. a s inner , verily, verily t h a t you become. N o povrer in t h e world c a n help yorr. s o you sep your salvat ion lies in y o u r ou7n hands . Y o u c a n become just w h a t y o u u:ant, a n d 1 ha\re told you holv. Believe you a r e all hea l th . all pon,er . all joy. all success . hold the thought in y o u r mind. realizo it. feel i t , become imbued \\.it11 it a n d y o u \\rill f i ~ d tha t you a r e all hea l th . all jov. ~ ! 1 pou,er . all success , al! l ight , all achievement. T h d t is the la\\!.

Fee l , feel t h e divinity \:.ithi11 you . A\vake vour s leep- ing powers . Become mastcr of yo!~rse lves a n d the u.orld 1s yours . T h e scientist Arch imedes said h e could mo\.c the \\rorld i f he could lirid o n t f x a d point , T h e de luded scl- entist did not k n o w tha t thn: fixed point which mo\ ,es rhc n,orld ..;:as mrithin him. T n L c hold of tha t Dolnt, realize tha t point. master tha t pcint divine \\,lthiil y o u , a n d [he \\.orld lnoves a t y o u r command.

I said in opening this !csso!~ that P r a n a y a n l a -.ill pu t you in a prayerful mood. No\ \ ( , tllc cluestion is. w h a t arill you p r a y ? A n d to \\.hom? M'ill yo11 p r a y : O h ! 1,ord G o d . I a m a misorahle birner . I ; ~ m a de luded s inner , n nreakling wi thout charac te r a n d trill a n d intellect? O h ' G o d . have mercv o n me. Talce ~ i t v on mv condit ion. . , G i v e me a blessing. Give me a he;~ut i tul house to live in. G i v e me a good sa la ry . Give me he;l!th. a ~ e ; ~ l t h a n d pros- perlty. O h ! Lord G o d . I beg T h e e . :o ha \ , c pity on me. T h y slave"?

Is that the prayer you are going to offer? F o r God 's sake, for your own sake and for the sake of humanity, don' t : because you become \\-hat you feel yourself to be. T h a t is the law and neither man nor God can save you from the working of that !av>.. I f you believe vou are a weakling, by the direct and scientific working of the law. a weakling, a wretched, miserable weakling d o you be- come and no God can save you, no amount of praver cal: deliver you lrom the inexorable workings of that law.

Remember, it is beneath your manhood and Divinitv to be a crying. cringing beggar. Beggars excite pity. bu: thev never command r e s ~ e c ; . God does not intend you to be crying, cringing beggar , a pathetic figure of k isery and weakness. God intends vou to be a master of your- self and you please him hv realizing the powers he has already bestowed upon VOLI. Th i s is thc secret-this is the truth. Know the truth and the truth shall ma!ce vou free. Kno\ir the truth. realize the truth, feel the realitv - - - - - and breali vour bonds ~ n d come into your Divine own Become free. a master and not a slave. a leader and not ; servitor. T h a t is the principle of Yogic philosophv that I want to impress on you In thcse lessons. T h e n . lift your voice in prayer and exclaim lvith joy:

I dance. I dance. I 1a11gh and dance----The stars I raise a s dust in dance.

N o jealousy, no f e a r I'm ;!it' dearest o f the dear. N o sin. no sorrow N o past. no morrow. N o rival, no foe-No injury. no \voe. N o , nothing could harm me-No nothing alarm me. T h e soul of all T h e nectar fal!, T h e sweetest self. Yea. health itsc!f. T h e prattling streams. T h e happicst dreams All nivrrh and balm. Serene and c a l n ~ . S o pure. so calm is Ram, IS Rarn. T h e hcavens and stdrs. W o r l d s near and far

Are hung and strung. O n t h ~ txnes I have sung. O M . O M . OM. (Rani is poet's namc. Yo11 can insert your own name

in this place, if you like.)

Feel that, feel that, realize that and be free. Anxieties, doclbts and fears and all Temptations, dangers. weakness are Dispelled and driven oxt like the dark Of thousand vears -.hen Light appears. The light to dri7:e our sorrow, sin. Is consciousness of Self nrithin. Tha t consciousness. that Self am I , Of course the same. the same, the same. O M . OM. OM.

Feel that. Feel that. This is the secret mantram, the poxvel-ful incantation Live i t , feel i t . Realize i t in your every day life, and be free. This is the prayer Lo offer. This is the way to self-n?as:ery, realization. power and peace.

MAY G O D BLESS .z\LL, Y O U R E N D E A V O R S

A N D LEAD Y O U FROM DARKNESS U N T O I IGHT. OM. O M . O M

ARISE! A W A K E ! A N D HE FREE!

S T O P N O T TILL T H E C,r?.,\l_ IS REACHED!

T A K E TF-IE D I V I N E MESSAGE A N D MAKE

IT Y O U R O W N . LIVE IT. FEEL IT. REALIZE I T IN YOUR. EVERYDAY LIFE A N D HE FREE.

PEACE HE W l T H YOII

LESSONS SEVEN AND EIGHT

THOLIGHT POWER: T h e subject for todav ' s discourse is a s vast a s it is important . W h o l e volumes have been wr i t t en o n this subject in Ind ia , a n d whole vol- umes c a n be wr i t t en yet . F o r y o u r purpose I will t r y t o boil d o \ ~ n the whole mater ial t o its ou ts tand ing essentials.

T h e poTArcr of t h o u g h t in this universe is immense. It is indeed impossible t o exaggera te . M o d e r n psycholo- gis ts a r e discovering ne\v secerts a n d n e w funct ions o f thought a n d mind every d a y , the s a m e secre t s a n d func- tions tha t w e r e discovered in India a g e s a g o a n d tha t a r e in vogue there today . " W h a t yo11 thought . that vou a re : w h a t you think, you \vill br"---these a r e the w o r d s of B u d d h a .

T h o u g h t s a r e things. T h e y a r e not merely idle fan- cies. E v e r y thought you think leaves a d e e p , a lmost in- delible impression on the mind. A thought comes to you . you kno\v not from \\?here; it s t a y s with y o u for a time. it h a s s o m e influence o n you a n d then it passes . Y o u seem t o have forgot ten everv th ing a b o u t it. But in fact . it is s tored there in y o u r subsconscious mind, a n d all of a s u d d e n it leaps into consciousness a t o d d a n d unexpec ted moments . Sometimes it r ecurs to you in a d r e a m . A t o ther times it wells u p from writhin a n d s t r a n g e l y controls your ac t s . W h a t is the secre t? H o w is this phenomenon to be e s p l a i n e d ? W h e n c e come these thoughts?

J u s t per form a little experiment with yourse l f . t o be convinced of t h e t ruth of m y s ta tement . Just sit d o \ ~ m

quiet ly in a passive mood, a n d nratch urhat thoughts come t o you . Just notice h o w y o u r n ~ i i l d rushes from subject t o subject a n d object t o object. I f you h a v e not disciplined a n d controlled y o u r mind b y loqq a n d diligent practice of P r a n a y a m a . you will find t h a t all k inds of thoughts , good a n d b a d , beneficial a n d harmfu!, uplifting a s well a s d e - g r a d i n g come t o y o u r mind , hence t h e s a y i n g : " A n idle mind is t h e devil 's workshop." H e n c e t h e advice never t o let your mind b e inactive.

T h i s mind of o u r s is a verv comp!icated a n d suscep- tible a n d sensitive a n d delicate ins t rument in o u r svstenl . It genera tes thoughts : it s to res thoughts ; it receive.: thoughts a n d it s e n d s out thoughts . T h e r e is nothing more restless in t h e wor ld t h a n mind. N o rad io set is more active a n d del icate a n d recepti\re t h a n mind. It is o p e n to both good a n d evil. a n d it is t h e funct ion of a , is- d o m to cul t ivate good a n d \\reed out evil.

N o w to unders tand a n d apprec ia te the problem of t h o u g h t a n d mind , you must unders tand definitelv tha t mind is radio-active. that it receives a n d t ransmits thouohts . It t ravels over lona dis tance. indeed t h e world over . unh indered b y friction o r t h e force o f gravi tat ion. N o t h i n g h inders t h o u g h t s in their journey. a n d t h e y t ravei with l iahtnina ranidi tv. You will find a verification of ', ', 1 , this principle which I a m trying t o make clear to you . i f you observe t h e cur ren t of t h o u g h t s in y o u r o w n time, a n d look u o the his torv of the nast . Y o u will find t h a t o n e cen t ra l idea h a s domina ted humani tv in each grea t epoch of time, i : ~ each age . A grea t t eacher is born . H e is t i s t r o n a a n d oowerfu l thinker . H e th inks out a scheme o r ~ ~ a n idea , a n d gives expression t o it. His thought t ravels . it s p r e a d s out in each a n d every direct ion a n d influences m a n y nlinds. T h e s e minds take u p the idea a n d deve lop i t , a n d from them it passes o n to o t h e r s in a simlar m a n - ner . T h u s eventual ly the whole a ~ o r l d is domina ted by a n idea o r thought conceived in the hrain of o n e person.

Am I making myself c l ~ a r ? Let me illnstrate. W h 3 r is the dominant idea at the present momrnt that is occu- pying the attention of the world, that is agitating the minds o f the thinking humanity the world over? Peace and vacifism, no doubt. You k t ~ o w ho\v this is the central idea of our times. NOW, how did this come to be the dominant idea? You have seen i t e s ~ r e s s e d from a hun- dred platforms, preached from innumerable pulpits. Sev- eral conferences in Europe a n d Anlcrica have been the result of this idea. But how did this idea originate? Horn' did it spread? Th i s idea of Peacc. W o r l d Peace, this idea of pacifism had its ear!iest ori9in in the mind of that famous saint and Yogi of India, h lahatma Gandhi. HC was its earliest exponent, its most ~ o w e r f u l champion, and from him the idea spread all over the world.

W h a t is true of ~ a c i f i s n ~ lies also behind the spread of every g o s p e l C h r i s t i a ~ i t v , Is!air? or Buddhism. Christ. Mohammed and Buddha had somc original ideas and their ideas spread over the world. /?:10:21er qreat pri~lcip!e you wanr to bear in mind is that "like at tracts like." Have you not noticed that you have heen attracted toward some people very stronqlv, and that you have been repelled from others equally s t r o n ~ ? Ir is the result of just this great principle that you and I a r e assemhled here together to promote the same cause. If it were not for this great principle v.,e would never have come togethr. It is prophe- sied in our sacred scriptures that \\,hen the pupil is ready, the teacher appears.

T h u s , there are certain things you ought ro do. You know the functions and faculties of human mind. I have just explained them to you. Lct me enumerate them once more for your henefit, so you \{.ill ne\.er forget them and shape your course of action in accordanccr ~ v i t h their prin- ciples.

T H E MIND IS RADIO-ACTIVE

I T GENERATES THOIIGHTS.

I T STORES THOUGHTS.

I T 'TRANSMITS T H O U G H T

T H O U G H T S HAVE GREAT INFLUENCE ON OUR MINDS AND O N T H E MINDS O F OTHERS.

LIKE ATTRACTS LIKE.

GOOD T H O U G H T S CAN BE ATTRACTED AND EVIL 'THOIIGHT NEUTRALIZED

T h e s e a r e the g r e a t princip!es which you must a l w a y s h e a r in mind , a n d never forget . dnd you ~ 1 1 1 find them o f incalculable a d v a n t a g e . N o l ~ let me explain a n d illus- t ra te each principle separa te ly . In t h e first place, h u m a n mind being radio-act ive. it receives thoughts , a n d hav ing received thoughts , s to res them. MIND ALSO GENER- ATES THOUGHTS. Now vou k n o w there a r e all k inds of people in this urorld, qood a n d b a d , a n d tha t they a r e thinking^--thinking not in'thc sense g r e a t phi losophers a n d teachers a n d Yogis think-I mean tha t their minds a n d imaginat ions a r e w o r k i n g , a r e genera t ing thoughts . No\\, you kno\v the g r e a t principle of science that nothing is des t royed in this w o r l d . \/hen \\ ,dter c h a n g e s in to s t e a m o r ice, the re is only a physical t ransformation. t h e com- posing elenients remain unchanged . undes t royed . s o you nrill s e e that hav ing been genera ted a n d having t h e power t o t ravel , thoi lghts spread out in every direction a n d a r e received by minds o f o thers , a n d w h e n mind receives a thought . it s to res it into a secret cell popular ly knoxvn a s subconscious mind.

H e n c e t h e problem before u s is t o neutral ize these cvil thoughts , because once received they a r e tu rned o u t

\\rith difficulty a n d m a k e themsel \ . ts felt a t o d d a n d unusua l moments . It is a l so o u r d u t y to send ou t g o o d thoughts tha t will benefit humani ty . Y o u should there fore thin]< on ly g o o d . kindly, helpful thoughts . T h i s wili not on lv keep from you evil thoughts \vhich h a v e a g r e a t influence o n mind , but will a t t rac t s t rong . po\s,erful t h o u g h t s to v o u r mind , a n d for this you mus t exert y o u r \\ill po\xrer t o its full. T h e r e is n o bet ter wav o f de\.eloping a s t rong will than b y using will f requent ly.

"As a m a n thinketh in his h e a r t , s o is he." T h i n k on ly good thoughts , a n d s o t rain y o u r mind b y cons tan t pract ice of P r a n a y a m a a n d silent meditation tha t v o u r mind becomes incapable of recciving or genera t ing h a r m - ful thoughts . Deve lop a s t r o q g v:ill. S a y t o yourself tha: evil c a n n o t a p p r o a c h you . C o n v i n c t yourself of this idei: by s t r o n g faith a n d vou a r e ilnrnune from t h e d a n g e r ar is- ing from evil thoughts .

Remember t h o u g h t s a r t ve ry important a n d powerfu: things. Y o u can nc t permit y o u r brain t o indulge in idle d reams . F o r every t h o u g h t v o u think leaves a n i n d e l i b ! ~ impression on v o u r mind . This is t h c law. H e n c e let mc emphas ize a n d impress o n vorlr minds the u tmos t necessity of controlling y o u r t h o u g h t s b v s t rong will. siient medita- tion a n d P r a n a y a m a , a n d o f th;nl

principle of Coue's philosophv. which teaches the patient to repeat: "Day by d a y , in every way . I an1 getting bet- ter and better."

Hut, I am telling you a vet higher principle. M t r e idle repetition will not d o a thing. Now, suppose. for instance, that you want to have health or strenqt!l o,: bcautv. Now take up this thought. In the middlt of a thick cardboard make a large circle of say one inch radius and 1i11 i t with black India inlc. N o w on this black circle write in big hold letters the p o a w or quality you \\,ant to cultivate: H E A L T H , S T R E N G T H . B E A U T Y or S U C - CESS. W r i t e that on the big circle in black ink. I-Iang the cardboard in front of you on the wall, say at a distance of 24 to 36 inches. Fix your gaze on it-vou d o !;ot havc to stare a t it: that will iniure your eyesight. just look at it. Th i s is merely a mechanical device to prevent vour thought from wandering. to focus your thoughts on t h ~ t one thing written on the paper on the wall. W h i l e coil- centrating on i t , make a mcntal picture of yourself as vou \~rould like to be. I f vou a re concentrating oil h ~ a l t h . i f that i s the Lvord you havr written on the cardboard. then picture \.ourself to your mind a s a perfectly healthv per- son, radiating health and vigor. full of animal exuberance. and you will find that in C ~ U P time vour mental oicture \xrii! become a reality. I urge this exercise sti-ongiy on vou. Just perform it for any quality ~ ~ o a \vant to possess. Con- centrate on that quality and make a mental imaqe of -,,our- self a s yo11 would like vourself to he. and God \~~ i l l inq . i f vou a re earnest and concentrate ~ . e g ~ ~ l a r l \ i and diliqentl\7. you will find yourself possessed of that qt:ality. T h i s ii; a fact that has not been disproved so far.

Th i s is the great principle, the underlyinq formula. You can apply i t to any yhase of life. Suppose. Lor in- stance, there is a man who for some reason has gro\ril inimical to you. Now v,.h;!t a r r you gcinp to d o about i t ? You can ~i lakc him a bitter enemy or a friend. anything

you want to, by the application of the principle I have taught you in these lessons I f you t h ~ n k thoughts o f hatred a n d revenge these thoughts will spread out and make themselves known to him and turn him into a bitter enemy. Hut, if you want him to be your friend. w h y then in that case sit down calmly in your room. bring your mind to a focus, imagine that your enemy whom you want to change into a lriend is sitting in front of you in a chair. and then esplain the whole thing to him honestiy and sin- cerelv. Tell him iust ho\s~ the n~isunderstandina arose. Be perfectly hor~est and sincere and frank about it. If you a re really anxious to conciliate him. admit freely the mistake you have made that is responsible for the breach and tell him equally fran!clv, but xvithout irritation the mis- takes that hc has made. Whi le offering this explanation. just project these thougl~ts into space by willing strongly that your thoughts reach your man, and you will noticr a change in his demeanor. just enough to convince you that the method is ~ ~ o r l t i n g . D o :he same thing every dav. at the same place and. i f possible. at the same hour, anci have patience and faith. D o not permit thoughts of doubt or distrust to approach yoil. for these thoughts ~vill also be carried forward and \...ill \\.eaken your case. Be positive and hopeful. Shut out all fear and doubtful thoughts. Above a11 P E R S I S T ' - P E R S I S T P E R S I S T U N T I L T H E G O A L IS A C H I E l ' E D .

Mere I ha\.e given you the \\.orking formula. Th i s is the principle. You can modifv i t to apply to a n y case. but let me sound a note of warning before I conclude these lessons.

B E W A R E Y O U DO NOT M I S U S E T H E S E P O W E R S F O R Y O U R S E L F I S H G A I N S . F O R IF Y O U D O . T H E N AC

TECTED. T H E HARM YOLT CONTEMPLATE T O D O OTHERS WILL BE DONE T O YOU A HUN- DREDFOLD SEVERELY lTSE THIS FORCE WHICH I HAVE REVEA1,EDTO YOU FOR GOOD AND GOOD ONLY AND GOD WILL BLESS YOU BUT IF YOU MISUSE THIS POWER FOR YOUR SELFISH ENDS FOR EVII, OF ANOTHER-RE- MEMBER IF YOU S O W T H E W I N D YOU SHALL REAP T H E WHIRLVJIND. T H A T IS T H E INEY- ORABI,E LAW O F T H E OCCULT AND YOU SHALL SUFFER FOR YOUR MISDEEDS. T H E TROUH1,E YOU W A N T TO CrIVE OTHERS WILL RETURN T O YOU A HL1NL)RED FOLD. EXERT THIS POWER. THEREFORE. ONLY FOR T H E GOOD AND YOU SHALL BE SLICCESSFUL. HAP- PY AND BLESSED. TRY T O MISINFLUENCE OTHERS FOR YOUR E L F I S H ENDS, AND T H L DIVINE LAW WILL PROTECT T H E UNPRO- TECTED FROM YOIlR BANEFUL INFLUENCE AND WILI- PUNISH YOlT THIS IS T H E SECRET T H E TRUTH

HENCE I W A R N YOU T O USE THIS PRIN- CIPLE AND POWER WHICH I HAVE REVEALED ONLY FCIR GOOD, AND HE HAPPY AND PROS- PEROUS.

MAY GOD BLESS YOU. OM. OhI. OM.

BUDDHA'S PRECEPTS e

Kender hate to those v ~ h o hate you. Deeper rolls the stream of strife:

Kender love and hea!ing kindness. Hatred dies and sweet is life!

P i o ~ ~ s precepts. smoo~h- tongued preacher Never acted. \\.~sely meant,

A r e like gay and golden blossoms Wi thou t fragrance, \\rithout scent!

Dost thou shrink from de:!th and suffering. Dost thou cling tc !iFe from birth?

S o doth every brother-creature- Harm not living things on earth!

U n t o those who live In hatred Thou shalt bear unchanging love:

Un to those \\rho smite in anger. Thou shalt thy forgiveness pro\re!

Pious acts endure forever, A n d in heaven the doer meet:

As his loved and loving kinsmen Home-returning kinsman greet!

By your Love the wrathful conquer. By your Grace the i l l pursue:

By your C h a r ~ t v the mlser. By your Tru th the false subdue!

Faults of other men ye q ~ ~ e s t i o n . Not the evil ye hath done;

Neighbor's sins, like chaff. ye winnow. Like a false die, hide your own!

Not a sage and not an elder Is the man advanced in age:

T r u t h and virtue, love and kindness, Make the elder and the sage!

Not by skins and plaited tresses. Not by family s n d birth---

But by truth and righteot~s conduct Is the Brahman known on earth!

Wherefore , then, thy plaited tresses, A n d thy holy robe of skin?

W h a t avails this out\vard penance W h e n there 's ravening within?

LESSONS NINE AND TEN

In i-liese two concluding lessons of our first course. I am going to give you the secret of the fulfillrnent of all de- sires. T h e one airn and object of all Yogi philosophy of India is MASTERY~---mastery over yourself. and thereby over your circumstances and vour destiny. mastery ovel everything that matters. Thesc colirses I arn giving yo[. are intended primarily to increase your personal efficiency a hundredtold, to av,,aken to the full all your physicai. spiritual and mental p~ \ \~c l . s . enal>!irig you to be a com- plete master of yourself and live in harmony and peace \\ritli the higrer laws of the universe.

Be ~naster ful , be calm, he self-possessed, peaceful and poised before you can hope :o accornplish anything o f importance. Let nothing upset you. Let nothing throv you off y o ~ ~ r balance. l'ernii: rothing to s\xreep you off- your feet. You are greaier than any obstacle. a n y circum- stance. any desire. All desires are the shadows cast by your heart . All the beauty age! romance that the desired objcct possesses has been b?,tourrd on i t by your own heart. Yes. it is your o\vn heart thar has invested the de - sired thing \\.ith all the a t t r i b ~ ~ t e s that you desire and adore. l ' h t s e are the shado.;l.s rast by your own hearl.

I d o not tell you. like n!anv others who d o not under- s tand, or rather misundestand the principle.-"Entertain no desire, shun all desire like poison. Kill all your desires like germs of a disease, then alone are you free." 1 do ,lot tell you that. Instead 1 give you the principle that fulfills all your desires. I s a y : "Desire to your heart s content. Desire all yo11 \vxnt to. D o not be afraid to

desire. T h a t is the wav we advance. Desires a re all heav?n-inspired. Every desirc carrie:; ~ v i t h i t its own fulfilln~ent, i f you just know hov,~ i t can be fulfilled, and I a m going to tell you ho\v."

T h e question that you ma:,. desire foolish, extravagant and detrimental things does not really arise, since before making the statement about t!ic desirls . I have already taught yo11 [he principle of controlling vour mind through Pra r~ayama and meditation. I have alrcadv taught you the principles of r ig l~ t t h o ~ ~ c ~ h t , ancl when you are thinking on right lines. having controlled yo:^^ n i n d t!:rouqh Prana- "ama and meditation, you can not entertain desires harci- ful either ro you or to anv o:I~-i. God ' s crearurle. Your thoughts 2nd desires will run in harmony n~ i th the !aws oi na;~i r r . T h e desires chat crop ~:.irhin vou during your state of meditation. or right a f t e r that . I repcat are heaven- insnired. and carry \{,it11 thrrn yhc promise of their own fulfill me^^ t .

T h e y say in this countrv: "Cominq calamities cast their shadows before." No\\,. fraak!y. I d o not like the word "calamity." I s a y : "Co:~:irlg cr,ents cast theij shadows before and these shado\i-s La.ppear in the form of vour own desires. ' W h e n n dcsire springs up in your bosom, rest assured it is going 'o he fulfil!ed. i f you onlv k n e ~ v the secret. the underlvin;. principle. A desire takes possession of vour heart . !t holds ;:o~I in its 2rip. has vou in its power completely. All v o w happiness, all your bliss. your heaven itself IS centered i17 t l l i l t desire. Attaining it. you a re the happiest, the most blessed man in the world. Wi thou t i t , on the other hand. yoi! are the most miserable creature in esistence.

Life is not worth living. Nor is death worth dying. Everything but the desired o b j ~ c t is dark and g!oomv and meaningless. T h e desired one t~ lonc is refulgent with ( glory and grace ceelstial. Is not that the urav yo11 feel

when a desire holds you in thrall? Life becomes a burden unbearable, and dea:h a hollo\v and bitter mockery which tempts but does not relic'vc. You are out of tune. out of balance, n~iserab!e.-misrrahle--miserable. The desj:cd object holds you a slave.-body ar!d soul. You crave for it. VOLI hunger for i t , you thirst for i t . Oh , you are ready to do anything for i t . Hut , like a shadow chased. i t eludes you at every turn. The harder vo :~ run, the farther i t re- cedes. W H A T IS T H E S O L U T I O N ?

T H E YOGIS S A Y : "THIS IS N O T THE UE- SIRABLE A T T I T U D E Q F h l IND. Y O U C A N A C H I E V E N O T H I N G \VH!LE Y O U A R E IN T H I S M O O D . Y O U M U S T A L W A Y S BE MASTERFUL. Y O U S H O U L D N O T C H A S E S H A D O W S . CALM A N D SELF POSSESSED. Y O l l C A N A C H I E V E A N Y T H I N G . M E R E W I S H I N G A N D CRAVING A N D HANKERING ON1-Y CHASES 'THE OBJEC1' A W A Y F R O M Y O U . PCISSESS 170LlR DESIRES A N D fl-OT BE POSSP.C.CEL> BY T H E IIESIRES. T H A T IS T H E IDEA. T H A T !S T I j E SECRET. E N - T E R T A I N Y O U R DE,S!RES MAJESTICALLY, LIKE A M A N W H O IS REALLY A B O V E ALL DESIRES. W H O DESIRES J U S T FOR FUN. HUT IS A S H A P - p y W l T H IT A S WITFIOWT IT. W O R K FOR YOUR DESIRES, W O R K I N EVERY P o s s I n I F, W A Y , B U T W O R K W l T H U T M O S T INDIFFER- E N C E T O RESULTS. W O R K F O R Y O U R D E . SIRES DES1RELESSI.Y. T H . 4 T IS T H E IDEA. WILL A N D D O N O T MERELY W I S H . PCISSESS

Y O U R D E S I R E S A N D D O NOT BE P O S S E S S E D BY YOUR DESIRES."

First deserve, then desire, or first desire, then deserve. take it either way you like. but before you can attain your desire you must rise above the desire, and the desire will seek you. Lose your self-possession in the pursuit, and i t will al\rrays elude your grasp. T h a t is the law. "The man who entertains desires maiesticaly, a s it \\,ere. \\rho enter- tains desires with indifference. with a natural attitude mrill alone see his desires fructifying."

This does not mean that you should give up your desire. No , entertain vour drsires and struggle to achieve them, but retain your masterv and self-possession. Re- member that you are qrcarer than all desires-that VOLI a r e above all desires. Let not your happiness depend or? the attainment of the desire. Rcmeniher:

T h a t which shone afar so grand, Turns to ashes: in the hand. O n again the virtue lies. In the struggle not i l l the prize.

It is the price of indifference to res111~s that you mus t pay l l e~ore your desires will be fulfi!lcd. All your desires a r r bound to be fulfilled. Nothing is lost in this world. no energy. no matter. There is no waste o; anything i l l nature, s o when you desire for a thing, the struggle v o : ~ put (orth for its attainment. the mental and p11ysic1iI en- ergy expended can not go to \+r . ih! i , but you must ;llso establish your supremacv over thc desired object beforc it will become yours, and while yo11 g o all to pieces in you1 hankering for the desired object. It is the desired obiect

not you who has the upper. I ~ a n d , who has the ni;~sterv ot ':hc situation and the qrcat la7.v is that Y O U M U S T BE T H E M A S T E R .

It is given to you onlv to v:ork, to struggle; the a t - tainment does not iie in your hands. T h e n work and struggle without any thought o: attainment, firm in the beliet that your desires are heaven-inspired, bound to be fulfilled when you are ready, when you have paid the price, aye, when it is best in the judgment of God to be- stow the prize on you-work in that spirit and God will take carc of the attainment. H e \\rho implanted the desire in your h ra r t will see that you get it. T h e Prize, the Proiilised Reward will not be withheld from you, when you have made yourself ready for it. T h a t is the law, the great principle.

Look hack upon your own experience, and verify the truth of this principle. Nothincj cam? to you, you will find. while you were madly running after it, hut once vou rose above the desired object, and assrrted your mastery, oncc you stumbled on the truth-and !o, and behold! your de- sired object was attained. Never say die, never give up the strugsle, never lose heart. never doubt or despair of success, but d o not he d e ~ e n d r n : for happiness on the successful outcome of your pi~rsuit . Remember:

" W e are baffled to fight better--sleep to wake."

Live vour life intensely, v:ork foi your desired object nrith all your heart and soul, hut d o not lose yourself in the rush. DO N O T SELL Y O I I R D I V I N I T Y F O R T H E D E S I R E D O B J E C T . Retain vour f reedon~ and self-con- trol and you shall have wh;~! you want. W I L L and 30. not merely W I S H .

" L E T ALL THE h4ISEF!IES, TROUR1,ES. P L E A S U R E S , ALL T H E M R G N I F I C E N C E R I C H E S . A N D ALL T H E P Q V E R T Y A N D D E - G R A D A T I O N OF T H I S W O R L D FALI, U P O N

YOU AS SOFTLY AND, A T T H E SAME TIME. AS PERFECTLY AS A LANDSCAPE FALLS UPON YOUR EYES. AS T H E 1-4NDSCAPE PASSES BE- FORE YOUR VISION YOU SEE EVERYTHING CLEARLY BUT SOFTLY. IT DOES N O T BURDEN YOU-IT IS N O T WEARISOME T O

I T H E EYES. S O LIVE IN THIS WORLD, TRAVEL AROUND. PASS THROUGH T H E STREETS O F LIFE UNTOUCHED, T H E WITNESS LIGHT SEE- ING EVERYTHING CLEARLY BUT SOFTLY. N O T OVERBURDENED. N O T BOTHERED BY ANYTHING. IF YOU CAN DO THIS. YOU ARE

I

i T H E SAGE W H O S E DEI-IESTS T H E POWERS O F NATURE OBEY. YOU ARE T H A T SAGE." These are the inspired \\.ords of the great master him-

self. Meditate on them every ddy, meditate on them dur- ing the stress and storm of life. meditate on them when things seem to be going against you, and I speak from personal esperience that they \vi!l have a wonderfully soothing, wonderfully steadying effect on you, and will carry you nearer the attainment of vour object. \vill always keel, you on the right path. E ~ c l a i m s the Master :

Possessed ye are bv vour possessions, Oppressed by hitting hard suggestions. O living dull in two dimensions, Prosaic embarrassment and tensions.

W a k e up, wake up, arlse, awake. T e a r off the evll, vour s!unlbers shake O Gods of Wor lds , O lords of hosts. W h y dance attendance on the ghosts?

6 3

Cas t off the shadows of desires. Shine out the Suns and Stars and Fires. Toll , toll the knell of care and clinging, Hear Angels, Hallelujahs singing.

T h e n come y e men a n d women of this world a~:cl chant with inward joy with the Master :

O h brimful is my cup of joy Fulfilled completely all desires.

Come. Arise. Awaks and be free, Stop not 'till the goal is reached.

P E A C E BE W I T H YOLl

O M ! O M ! ! OM!!!

BOOKS A N D C O K R E S P O N D E N C E -

Wri te to RISHI GIIER\VAL o r J . FALKENS.TEIN. P. 0. Box 533, SANTA BAI~RARA. C;AL.IFORNIA

Copyright by Rish Singh Ghcrw;~l . 19.30

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