n the Yogi has learnt to
assume a permanent posture, he accustoms himself to regulate the acts of
inspiration and expiration so as to prolong the period of quiescence
between the two. He will thus remove the veils which cover the light
within him. This practice probably depends on the idea which constantly
crops up in the Upanishads that the breath is the life and the soul.
Consequently he who can control and hold his breath keeps his soul at
home, and is better able to concentrate his mind. Apart from such ideas,
the fixing of the attention on the rhythmical succession of inspirations
and expirations conduces to that peaceful and detached frame of mind on
which most Indian sects set great store. The practice was greatly
esteemed by the Brahmans, and is also enjoined among the Taoists in
China and among Buddhists in all countries, but I have found no mention
of its use among European mystics.

5. Pratyahara, the retraction or withdrawing of the senses. They are
naturally directed outwards towards their objects. The Yogi endeavours
to bring them into quiescence by diverting them from those objects and
directing them inwards. From this, say the Sutras, comes complete
subjugation of the senses[665].

6-8. The five kinds of discipline hitherto mentioned constitute the
physical preparation for meditation comprising in succession _(a)_ a
morality of renunciation, _(b)_ mortification and purification, _(c)_
suitable postures, _(d)_ regulation of the breathing, _(e)_ diversion of
the senses from their external objects. Now comes the intellectual part
of the process, consisting of three stages called Dharana, Dhyana and
Samadhi. Dharana means fixing the mind on a particular object, either a
part of the body such as the crown of the head or something external
such as the sky. Dhyana[666] is the continuous intellectual state
arising out of this concentration. It is defined as an even current of
thought undisturbed by other thoughts. Samadhi is a further stage of
Dhyana in which the mind becomes so identified with the thing thought of
that consciousness of its separate existence ceases. The thinking power
is merged in the single thought and ultimately a state of trance is
induced. Several stages are distinguished in this Samadhi. It is divided
into conscious and unconscious[667] and of the conscious kind there are
four grades[668], analogous, though not entirely corresponding to the
four Jhanas of Buddhism. When the feeling of joy