BENEFITS OF YOGA
BRANCHES OF YOGA
FUNDAMENTAL PRINCIPLES OF YOGA
GETTING STARTED WITH YOGA
YOGA FOR MEN
YOGA FOR SENIORS
YOGA FOR WOMEN
STANDING YOGA POSES
SEATED YOGA POSES
PRONE YOGA POSES
A TYPICAL YOGA SESSION
YOGA AND SEX
The Western student is apt to be somewhat confused in his ideas regarding the Yogis and their philosophy and practice.
[This is because travelers] to India have written great tales about the hordes of fakirs, mendicants
and mountebanks who infest the great roads of India and the streets of its cities, and who impudently 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 fist and holds it tight until his fingernails grow through the palms of his hands. That
these people exist 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 pares one's corns seem to the eminent surgeon, or as does the title of "Professor," as assumed by the street corner vendor of worm medicine, seem to the President of Harvard or Yale.
Learn this week's asana (yoga posture) from the world's #1 yoga teacher.
THE WORD "YOGA"
There have been for ages past 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 giving 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 controlling the body and mind by the Will.
BRANCHES OF YOGA
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.
SCHOOLS OF YOGA
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 Yogi teachings, however, are given only to the few, the masses being satisfied with the crumbs 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 Orient, 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
influencing the other.
THE SCIENCE OF BREATH
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 in condensing so much Yogi lore 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 cause 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 salaam, and bid them be seated for their first lessons in the Yogi Science of Breath.
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