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The Hindu-Yogi System of Practical Water Cure2094
thousands of people have applied the method with excellent results. It
must be confessed that both the Eastern and Western systems of Water-
Cure have much in common so far as the actual methods are concerned,
although the Hindus explain many of the therapeutic results by the theory
of “Prana,” which is unknown to the ordinary Westerner. An understanding
of the principle of Prana in its phase of a therapeutic agent in connection
with the Water-Cure, will throw much new light upon the entire system of
the application of water to the cure of physical disorders.
“Prana,” as our students know, is the great universal principle of energy
which permeates all things, and which has one of its manifestations in what
is known as “Vital Force” in all living things. Prana is to be found in food,
water, and air, in which three forms it may be used by living creatures and
transmuted into Vital Energy, or Prana in its form of living force. In our work
on “Hatha Yoga” we have shown how Prana may be obtained from food
and thus transmuted and converted into vital energy and living force. In our
work on “The Science of Breath” we have shown how the Prana in the air may
be transmuted and converted into vital energy and living force. And in the
present little work, we shall show you how Prana, which is contained in the
water, may be transmuted and converted into other forms of energy, which
will tend to invigorate and strengthen the human body, relieve physical
disorders, and promote health and strength.
Of course, it is not necessary for one to believe in the existence of Prana
in order to obtain benefits from the Water-Cure, for the virtue in the water
is open and free to all, believer and unbeliever alike. But it is a known fact
that when the mind recognizes the presence of Prana in the air; the food;
and in the water; then there seems to be manifested a peculiar receptivity to
its influence which is lacking to those who are not familiar with its presence.
There is a good reason for this, but we shall not attempt to explain it here,
for to do so would carry us into the realm of mental cause and effect, which
is foreign to the purpose and scope of this little work. We shall, therefore,
content ourselves with calling your attention to the presence of Prana, and