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Zen-Yoga - A Creative Psychotherapy to Self-Integration
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From the Jacket:

This fascinating and profound book of ancient, Eastern esoteric wisdom backed by the latest discoveries and experiments of modern science treats of the health of the soul by showing the relationship between soul and brain.

Here is a practical guide to Zen-Yoga, which can help to master suffering and harness latent powers. At a time when science is exploring outer space Zen-Yoga helps us to explore the inner space of the human psyche, to recognize within ourselves a new freedom - freedom to work out our destiny with integral consciousness or the divine supra-Self as the light within.

This book is a cybernetic exploration of mind's inner space leading to expanded cosmo-electronic consciousness.

Having shown the differences between Eastern and Western thought-processes, Saher explains how the sages of the East have acquired that source of wisdom and bliss which our misguided youth seeks vainly in hallucinogenic drugs.

About the Author:

P.J. Saher, best known for his book Eastern Wisdom and Western Thought, was born in Bombay and studied in England and Germany. He gave up a career at the Bar to take up research in mysticism, mastered yoga, and came under the influence of first of Heidegger, then of Radhakrishnan and Huxley. He has published several widely read books in German.

Foreword

The erudite works of Dr. Saher on Zen-Yoga and allied subjects, are now known to thousands. Many books have been written on the various aspects of Yoga, so that its basic techniques are known all the world over.

It is with the greatest pleasure, therefore, that I now write a Foreword to Dr. Saher's new work "ZEN-YOGA", as i t is quite unique, giving knowledge and instruction which, to the best of my knowledge, is hitherto unpublished.

The basis of this new book, Dr. Saher tells me, is a manuscript in Sanskrit which he obtained from India, and its particular value lies in the depth and detail with which this new material has been studied and presented.

Dr. Saher is to be congratulated, "not only for his skilful translation from the Sanskrit, but also for the clarity with which he has applied this to western needs and western minds.

Much has been written in the past regarding the psychosomatic effects of Pranayama and Asanas, but in his text, Dr. Saher explains clearly the mechanism by which brain and mind operate in conjunction with bodily functions, emotions and psychic experience, and also how these may be controlled and applied for our betterment.

He also shows how specific areas of the brain control similar areas of mind, how these can be applied to Self-analysis, and by means of exercises also given in the text, so control both mind and body, that Self-Realisation is possible in the highest sense, and that even before this stage is reached, Health, Harmony and Serenity will be attained, surely to be prized for themselves alone.

For those who are already students of Yoga Dr. Saher has opened new avenues of thought, new areas of knowledge which allow the student to move into Yoga in greater depth and with greater understanding.

For those to whom Yoga is a new subject, this book will provide a worthy introduction to a way of life in which the rewards become ever richer as the study proceeds.

All the Scriptures of the world throughout the ages have proclaimed to man the need to "KNOW THYSELF". In "ZEN-YOGA"Dr. Saher has provided a sure path to this knowledge.

Preface

My Encounter with an Ustad (= an Adept of Zen-Yoga who has attained cosmic-consciousness):-

Remembering the time-worn custom which requires a visitor to bring a small present when calling upon a high personage, I had brought with me a small gift. But I forgot another important custom.

"Remove your shoes?" the Chamberlain commanded sternly.

I was delighted to do so because of my sprained ankle. On entering the Master's private office, I saw, at the far end in a brightly Ii t enclosure, an erect and stately figure, dignified yet not aloof. I approached him, set down my offering and bowed low in salutation. There is an aesthetic dimension in this ceremony which transcends its function as an expression of respect and courtesy. I eyed him in silence. His noble face, pictured in grey and brown, had that elusive element which the French aptly term spiritual. His expression was modest, mild and yet strong, and the large eyes had an extraordinary tranquillity and beauty. The nose was short, straight and classically regular, and his beard made more noticeable the gravity of his mouth. Such a face might have belonged to one of the saints who graced the Church of the Middle Ages, except that his possessed the added quality of intellectuality. Although he had the eyes of a dreamer, I felt in some inexplicable way that there was something more than the visionary behind those heavy lids. For a moment it seemed that a Self much superior to my everyday ego had assumed the guise of this oracular mystic to guide and comfort me.

"Your Eminence has indeed been gracious to receive me," I stammered.

"Your arrival does not surprise me," he replied. "Our meeting was foreordained. Much more than mere chance brings you here again. A higher power ordained and then arranged our encounter, and this is the appointed hour."

His gaze rested on me. He had the eyes of a thinker, idealist and poet, and the sufferings of mankind were reflected in those pupils. He was at once an inspired dreamer, as aint possessed of great serenity, and a practical man of affairs. His smile was friendly, and he welcomed me cordially and yet with a courtly dignity.

"All you see here is yours," he said. "You have come home."

Now I felt like Dorian Grey looking at his own picture when it reflected an unblemished character. For the man (if, indeed, he was not something more ) appeared as the epitome of all that was divine and noble in ~e; as a kind of psychic projection of all that was best, yet buried, in me. This was a splitting of my being as in the psychotic states of excessive L.S.D. addiction or in the Schizophrenia of an artificially induced insanity. Yet the discomfort was experienced as blissful pain, with the pain declining until I knew only a beautific state of being.

Within minutes, I was again my usual self. His gaze still rested kindly on me. I t was then that I realized I had been looking, not at him, but through him as it were, right to the hills towering in the distance.

"You gaze at our heights." He spoke with a gentle irony. "I would that all the world should do the same. Usually our guests prefer to concentrate upon the depths. When they speak of us abroad, they mention only the low level to which this land has sunk. Our 'heights' are seldom mentioned even by those who ought to know better. All speak of our glorious past, but make little mention of our future. Our ancient days are spoken of with veneration while our youth is ignored. We have been dismissed as a 'dying' civilization for hundreds of years. Yet here we are, still very much alive. We would like to read in your journals of our hopes, our strength, our vitality. But the West accords us the respect reserved for the world's largest museum."

As we talked I became increasingly aware of the duplex power of his eyes. They were penetrative and hypnotic at the same time. They read my soul and ruled it. They extracted from my mind all its secrets and they compelled me to remain passive and receptive in his presence. He told me how the paths of men cross and criss-cross at the bidding of unseen forces, and how what appeared to be coincidences were likely to be pre-arranged links in a chain of causes destined to secure certain effects.

After I had told him of my woes and worries, he said, "The law of spiritual evolution is ever at work." Without a trace of vanity, he referred to himself as the Fakir-ul-Fukara, the chief of all Adepts, one who can freely function as a spiritual being while being apparently encaged in a physical body. I felt that what he said was true. Here was one of those rare gems of Eastern tradition-those almost unique Adepts who have shared the councils of the gods and are acquainted with a wisdom man is not yet able to learn. Something in this saint held my attention as steel filings are held by a magnet.

My initial perplexity slowly faded as his fascination gripped me ever more firmly. Now I was aware of an important change taking place in my mind. One by one the questions I had prepared in my hotel with such care were discarded. They no longer seemed to be of the least importance. Nor did solving the problems which had hitherto worried me seemed to matter, either. I felt a deep, steady river of serenity flowing through me. A great peace, the peace which has been described as 'passing understanding' was penetrating to the most inaccessible reaches of my being. It was for this that I had been born. Not to make films, nor to take part in revolutions. Questions which had tortured me now seemed irrelevant. Of what worth were Evas and idiots, blonde hair and pink bottoms, my poetry and my past. How petty loomed the panorama of my lost years. I surrendered to the deepening sense of restfulness. For how long I do not know, but certainly for not less than an hour. The passage of time provokes no irritations when the chains of mind-made problems have been discarded. Little by little, a new question established itself in my consciousness :

"Does the Ustad emanate spiritual peace as the rose emanates fragrance?"

It was as if His Eminence were no longer contained by the room, but that the room, including myself, was contained in him. Yet, at the same time, it was as if he, and the room in him, were also contained in me. He was, I felt sure, more than a man of spiritual power. He was Spirit itself. The fact found clear reflection in his expression, which was one of unshadowed light and joy. It said with that simplicity which carries perfect conviction, 'Your real self is bliss, and that is why I am bliss'. From his position of spiritual eminence-serene, free and possessed of an all-embracing wisdom he seemed to have the perspective of a heavenly being. He exemplified compassion more than he embodied wisdom. This was no mere preacher of dogmas. He radiated light. Was he unique? Only to me, I felt sure. Why should there not be radiant beings? Such are not enigmatic; they are trans- parent, which is the highest state of mysticism. There is no mystery about them. They are in the open, perpetually on view. If we feel removed from them it is only because we cannot accept their divine simplicity. With what are these luminous beings illumined? They are aflame with life. They radiate unending bliss. They know a serenity and joy only to be experienced above the chaos of mankind. Yet they remain committed to the human family. They are the god- men, divine yet human; closer to me than my skin, closer than my ego.

His Eminence was looking straight at me. His gaze made it clear he did not fear to face the world. He had neither rejected the world nor renounced it. He appealed as being a part of it, just as the mountains, majestic and abiding, are a part of it. Microcosmically, he was the world. In him was all that ever could be of creation. I was flying high in metaphysical regions, but the man in front of me was beyond such stupid dreamings. He knew that man alters little; that it is dangerous to play with souls, it being trouble enough to save one's own. He informed me, and without the intervention of words, that man can do one thing only, and that is the only thing worth doing. That is to clean the windows of his soul to admit the Light, that the Heaven that is everywhere about us (could we but see it!) might establish itself in ourselves.

I was at the very heart of the transformative process; all was death and transfiguration. Facing him was spiritually exhausting, and yet I experienced a novel sort of peace-the augur of a deeper and more enduring serenity. It was the peace of a man who was somehow able to reconcile his past with his present condition. But what of the future? Has not man a recollection of the future. Out of misplaced caution we call this type of memory, prevision. These rare flashes include all that can be in time- the Ustad explained. Nor is this quasi-omniscience limited, impeded or baffled by our artificial division of time into past, present and future-nor, for that matter, by experiences of a dead, ill-remembered or forgotten past. Said the Ustad, "Amnesia is the reaction of a sensitive mind overtaxed. A power can be acquired for removal of the hypnotic blocks obstructing the free flow of memory in both directions, provided..."

The spell was broken at that moment by someone entering to announce that the midday meal was ready. I was surprised to see that my hand and ankle were both fully healed. I was still struggling with my grateful astonishment as I was shepherded into the majestic dining hall. When we washed our hands, I was given a napkin with my name printed on it, and this occasioned me further surprise.

CONTENTS

 

FOREWORD ix
PREFACE xi
EXPLANATION OF ILLUSTRATIONS

 

xix
PART I
INTRODUCTION xix
CHAPTERS
1. Mind and Thinking - and how both drift? 1
2. Drifts of the Mind and what they convey? 7
3. What is this Mind of Man 16
4. Do we think and how? 20
5. Must we sleep and how much? 23
6. The expanding Consciousness 26
7. Breathing and its relationship to Consciousness and Life 28
8. Spiritual Planes 34
9. Avoidable Mistakes 38
10. The Centres and their Mechanism 43
11. Use of Free Will in Trifles 62
12. Correct Methods in Daily Living 65
13. Progress on the Path 73
14. Will-Force 77
15. The Internal Non-equilibrium of Centres 80
16. How can we restore the Internal Equilibrium of the Centres? 84
17. What is the Purpose of Life and Birth?

 

94
PART II
THE UNPUBLISHED SECRETS OF ZEN AND YOGA
1. Pratyahara 101
2. Self-conquest 106
3. Understanding of the Laws of Spiritual Success 108
4. The glamour of Liberation from Bondage to the Ego 110
5. Yoga Sutra in the Light of our Understanding 113
6. The Five Gospels 119
  (i)     The sixty secret sacred Steps to salvation 119
  (ii)    The twentyfive Spiritual Sentences 126
  (iii)    Mysteries of the Higher Grades of Initiation 130
  (iv)    The Holy Concordat 133
  (v)    Devotion to Avatara surpasses all 139
7. Recapitulation

 

143
APPENDICES
I. A few Questions answered 151
II. Practical Exercises 182
III. Celestial Influence or Intensities of Celestial Bodies 199
IV. What happens to the Resultant Intensity finally? 220
V. The Neuro-physiological Basis of our Mind 233
VI. Practical Exercises

 

238
BIBLIOGRAPHY 240
INDEX 257
ILLUSTRATIONS 1-25

 

Sample Pages













Zen-Yoga - A Creative Psychotherapy to Self-Integration

Item Code:
IDC342
Cover:
Hardcover
Edition:
2015
ISBN:
9788120808096
Language:
English
Size:
8.8" X 6.0"
Pages:
387 (B & W Illus: 25)
Other Details:
Weight of the Book: 485 gms
Price:
$50.00   Shipping Free - 4 to 6 days
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From the Jacket:

This fascinating and profound book of ancient, Eastern esoteric wisdom backed by the latest discoveries and experiments of modern science treats of the health of the soul by showing the relationship between soul and brain.

Here is a practical guide to Zen-Yoga, which can help to master suffering and harness latent powers. At a time when science is exploring outer space Zen-Yoga helps us to explore the inner space of the human psyche, to recognize within ourselves a new freedom - freedom to work out our destiny with integral consciousness or the divine supra-Self as the light within.

This book is a cybernetic exploration of mind's inner space leading to expanded cosmo-electronic consciousness.

Having shown the differences between Eastern and Western thought-processes, Saher explains how the sages of the East have acquired that source of wisdom and bliss which our misguided youth seeks vainly in hallucinogenic drugs.

About the Author:

P.J. Saher, best known for his book Eastern Wisdom and Western Thought, was born in Bombay and studied in England and Germany. He gave up a career at the Bar to take up research in mysticism, mastered yoga, and came under the influence of first of Heidegger, then of Radhakrishnan and Huxley. He has published several widely read books in German.

Foreword

The erudite works of Dr. Saher on Zen-Yoga and allied subjects, are now known to thousands. Many books have been written on the various aspects of Yoga, so that its basic techniques are known all the world over.

It is with the greatest pleasure, therefore, that I now write a Foreword to Dr. Saher's new work "ZEN-YOGA", as i t is quite unique, giving knowledge and instruction which, to the best of my knowledge, is hitherto unpublished.

The basis of this new book, Dr. Saher tells me, is a manuscript in Sanskrit which he obtained from India, and its particular value lies in the depth and detail with which this new material has been studied and presented.

Dr. Saher is to be congratulated, "not only for his skilful translation from the Sanskrit, but also for the clarity with which he has applied this to western needs and western minds.

Much has been written in the past regarding the psychosomatic effects of Pranayama and Asanas, but in his text, Dr. Saher explains clearly the mechanism by which brain and mind operate in conjunction with bodily functions, emotions and psychic experience, and also how these may be controlled and applied for our betterment.

He also shows how specific areas of the brain control similar areas of mind, how these can be applied to Self-analysis, and by means of exercises also given in the text, so control both mind and body, that Self-Realisation is possible in the highest sense, and that even before this stage is reached, Health, Harmony and Serenity will be attained, surely to be prized for themselves alone.

For those who are already students of Yoga Dr. Saher has opened new avenues of thought, new areas of knowledge which allow the student to move into Yoga in greater depth and with greater understanding.

For those to whom Yoga is a new subject, this book will provide a worthy introduction to a way of life in which the rewards become ever richer as the study proceeds.

All the Scriptures of the world throughout the ages have proclaimed to man the need to "KNOW THYSELF". In "ZEN-YOGA"Dr. Saher has provided a sure path to this knowledge.

Preface

My Encounter with an Ustad (= an Adept of Zen-Yoga who has attained cosmic-consciousness):-

Remembering the time-worn custom which requires a visitor to bring a small present when calling upon a high personage, I had brought with me a small gift. But I forgot another important custom.

"Remove your shoes?" the Chamberlain commanded sternly.

I was delighted to do so because of my sprained ankle. On entering the Master's private office, I saw, at the far end in a brightly Ii t enclosure, an erect and stately figure, dignified yet not aloof. I approached him, set down my offering and bowed low in salutation. There is an aesthetic dimension in this ceremony which transcends its function as an expression of respect and courtesy. I eyed him in silence. His noble face, pictured in grey and brown, had that elusive element which the French aptly term spiritual. His expression was modest, mild and yet strong, and the large eyes had an extraordinary tranquillity and beauty. The nose was short, straight and classically regular, and his beard made more noticeable the gravity of his mouth. Such a face might have belonged to one of the saints who graced the Church of the Middle Ages, except that his possessed the added quality of intellectuality. Although he had the eyes of a dreamer, I felt in some inexplicable way that there was something more than the visionary behind those heavy lids. For a moment it seemed that a Self much superior to my everyday ego had assumed the guise of this oracular mystic to guide and comfort me.

"Your Eminence has indeed been gracious to receive me," I stammered.

"Your arrival does not surprise me," he replied. "Our meeting was foreordained. Much more than mere chance brings you here again. A higher power ordained and then arranged our encounter, and this is the appointed hour."

His gaze rested on me. He had the eyes of a thinker, idealist and poet, and the sufferings of mankind were reflected in those pupils. He was at once an inspired dreamer, as aint possessed of great serenity, and a practical man of affairs. His smile was friendly, and he welcomed me cordially and yet with a courtly dignity.

"All you see here is yours," he said. "You have come home."

Now I felt like Dorian Grey looking at his own picture when it reflected an unblemished character. For the man (if, indeed, he was not something more ) appeared as the epitome of all that was divine and noble in ~e; as a kind of psychic projection of all that was best, yet buried, in me. This was a splitting of my being as in the psychotic states of excessive L.S.D. addiction or in the Schizophrenia of an artificially induced insanity. Yet the discomfort was experienced as blissful pain, with the pain declining until I knew only a beautific state of being.

Within minutes, I was again my usual self. His gaze still rested kindly on me. I t was then that I realized I had been looking, not at him, but through him as it were, right to the hills towering in the distance.

"You gaze at our heights." He spoke with a gentle irony. "I would that all the world should do the same. Usually our guests prefer to concentrate upon the depths. When they speak of us abroad, they mention only the low level to which this land has sunk. Our 'heights' are seldom mentioned even by those who ought to know better. All speak of our glorious past, but make little mention of our future. Our ancient days are spoken of with veneration while our youth is ignored. We have been dismissed as a 'dying' civilization for hundreds of years. Yet here we are, still very much alive. We would like to read in your journals of our hopes, our strength, our vitality. But the West accords us the respect reserved for the world's largest museum."

As we talked I became increasingly aware of the duplex power of his eyes. They were penetrative and hypnotic at the same time. They read my soul and ruled it. They extracted from my mind all its secrets and they compelled me to remain passive and receptive in his presence. He told me how the paths of men cross and criss-cross at the bidding of unseen forces, and how what appeared to be coincidences were likely to be pre-arranged links in a chain of causes destined to secure certain effects.

After I had told him of my woes and worries, he said, "The law of spiritual evolution is ever at work." Without a trace of vanity, he referred to himself as the Fakir-ul-Fukara, the chief of all Adepts, one who can freely function as a spiritual being while being apparently encaged in a physical body. I felt that what he said was true. Here was one of those rare gems of Eastern tradition-those almost unique Adepts who have shared the councils of the gods and are acquainted with a wisdom man is not yet able to learn. Something in this saint held my attention as steel filings are held by a magnet.

My initial perplexity slowly faded as his fascination gripped me ever more firmly. Now I was aware of an important change taking place in my mind. One by one the questions I had prepared in my hotel with such care were discarded. They no longer seemed to be of the least importance. Nor did solving the problems which had hitherto worried me seemed to matter, either. I felt a deep, steady river of serenity flowing through me. A great peace, the peace which has been described as 'passing understanding' was penetrating to the most inaccessible reaches of my being. It was for this that I had been born. Not to make films, nor to take part in revolutions. Questions which had tortured me now seemed irrelevant. Of what worth were Evas and idiots, blonde hair and pink bottoms, my poetry and my past. How petty loomed the panorama of my lost years. I surrendered to the deepening sense of restfulness. For how long I do not know, but certainly for not less than an hour. The passage of time provokes no irritations when the chains of mind-made problems have been discarded. Little by little, a new question established itself in my consciousness :

"Does the Ustad emanate spiritual peace as the rose emanates fragrance?"

It was as if His Eminence were no longer contained by the room, but that the room, including myself, was contained in him. Yet, at the same time, it was as if he, and the room in him, were also contained in me. He was, I felt sure, more than a man of spiritual power. He was Spirit itself. The fact found clear reflection in his expression, which was one of unshadowed light and joy. It said with that simplicity which carries perfect conviction, 'Your real self is bliss, and that is why I am bliss'. From his position of spiritual eminence-serene, free and possessed of an all-embracing wisdom he seemed to have the perspective of a heavenly being. He exemplified compassion more than he embodied wisdom. This was no mere preacher of dogmas. He radiated light. Was he unique? Only to me, I felt sure. Why should there not be radiant beings? Such are not enigmatic; they are trans- parent, which is the highest state of mysticism. There is no mystery about them. They are in the open, perpetually on view. If we feel removed from them it is only because we cannot accept their divine simplicity. With what are these luminous beings illumined? They are aflame with life. They radiate unending bliss. They know a serenity and joy only to be experienced above the chaos of mankind. Yet they remain committed to the human family. They are the god- men, divine yet human; closer to me than my skin, closer than my ego.

His Eminence was looking straight at me. His gaze made it clear he did not fear to face the world. He had neither rejected the world nor renounced it. He appealed as being a part of it, just as the mountains, majestic and abiding, are a part of it. Microcosmically, he was the world. In him was all that ever could be of creation. I was flying high in metaphysical regions, but the man in front of me was beyond such stupid dreamings. He knew that man alters little; that it is dangerous to play with souls, it being trouble enough to save one's own. He informed me, and without the intervention of words, that man can do one thing only, and that is the only thing worth doing. That is to clean the windows of his soul to admit the Light, that the Heaven that is everywhere about us (could we but see it!) might establish itself in ourselves.

I was at the very heart of the transformative process; all was death and transfiguration. Facing him was spiritually exhausting, and yet I experienced a novel sort of peace-the augur of a deeper and more enduring serenity. It was the peace of a man who was somehow able to reconcile his past with his present condition. But what of the future? Has not man a recollection of the future. Out of misplaced caution we call this type of memory, prevision. These rare flashes include all that can be in time- the Ustad explained. Nor is this quasi-omniscience limited, impeded or baffled by our artificial division of time into past, present and future-nor, for that matter, by experiences of a dead, ill-remembered or forgotten past. Said the Ustad, "Amnesia is the reaction of a sensitive mind overtaxed. A power can be acquired for removal of the hypnotic blocks obstructing the free flow of memory in both directions, provided..."

The spell was broken at that moment by someone entering to announce that the midday meal was ready. I was surprised to see that my hand and ankle were both fully healed. I was still struggling with my grateful astonishment as I was shepherded into the majestic dining hall. When we washed our hands, I was given a napkin with my name printed on it, and this occasioned me further surprise.

CONTENTS

 

FOREWORD ix
PREFACE xi
EXPLANATION OF ILLUSTRATIONS

 

xix
PART I
INTRODUCTION xix
CHAPTERS
1. Mind and Thinking - and how both drift? 1
2. Drifts of the Mind and what they convey? 7
3. What is this Mind of Man 16
4. Do we think and how? 20
5. Must we sleep and how much? 23
6. The expanding Consciousness 26
7. Breathing and its relationship to Consciousness and Life 28
8. Spiritual Planes 34
9. Avoidable Mistakes 38
10. The Centres and their Mechanism 43
11. Use of Free Will in Trifles 62
12. Correct Methods in Daily Living 65
13. Progress on the Path 73
14. Will-Force 77
15. The Internal Non-equilibrium of Centres 80
16. How can we restore the Internal Equilibrium of the Centres? 84
17. What is the Purpose of Life and Birth?

 

94
PART II
THE UNPUBLISHED SECRETS OF ZEN AND YOGA
1. Pratyahara 101
2. Self-conquest 106
3. Understanding of the Laws of Spiritual Success 108
4. The glamour of Liberation from Bondage to the Ego 110
5. Yoga Sutra in the Light of our Understanding 113
6. The Five Gospels 119
  (i)     The sixty secret sacred Steps to salvation 119
  (ii)    The twentyfive Spiritual Sentences 126
  (iii)    Mysteries of the Higher Grades of Initiation 130
  (iv)    The Holy Concordat 133
  (v)    Devotion to Avatara surpasses all 139
7. Recapitulation

 

143
APPENDICES
I. A few Questions answered 151
II. Practical Exercises 182
III. Celestial Influence or Intensities of Celestial Bodies 199
IV. What happens to the Resultant Intensity finally? 220
V. The Neuro-physiological Basis of our Mind 233
VI. Practical Exercises

 

238
BIBLIOGRAPHY 240
INDEX 257
ILLUSTRATIONS 1-25

 

Sample Pages













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Hardcover (Edition: 2007)
Akshaya Prakashan
Item Code: IDK743
$65.00
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Yoga Nidra (Beyond Wakefulness, Dreams and Deep Sleep)
by Pierre Bonnasse
Paperback (Edition: 2016)
Zen Publications
Item Code: NAN984
$20.00
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