As to the muttering of prayers, the repetition of mystic syllables such as Om (a symbol for the Triad of gods), or of any favourite deity’s name, is held among Hindūs to be highly efficacious[107]. In a similar manner among Tibetan Buddhists the six-syllabled sentence: ‘Om maṇi padme Hūm’—‘Om! the jewel in the lotus! Hūm!’—is used as a charm against the sixfold course of transmigration (see pp. 121, 371-373). Mystical syllables are very common. Sir A. Cunningham gives the following as current in Ladāk:—Bhyo, Rakmo-bhyo! Rakmo-bhyo-bhyo! Ru-lu, Ru-lu, Hūm Bhyo Hūm! (Ladāk, 386.) Other mystical syllables (such as Sam, Yam, Ram, Lam, etc.) are supposed to contain some occult virtue. The third requisite—posture—would appear to us a somewhat trivial aid to the union of the human spirit with the divine; but with Hindūs it is an important auxiliary, fraught with great benefit to the Yogī. The alleged reason is that certain sitting postures (āsana) and cramping of the lower limbs are peculiarly efficacious in producing bodily quietude and preventing restlessness. Some of the postures have curious names, for example:—Padmāsana, ‘the lotus posture;’ ‘vīrāsana, ‘the heroic posture;’ siṉhāsana, ‘the lion posture’ (see note, p. 336); kūrmāsana, ‘tortoise posture;’ kukku-ṭāsana, ‘cock posture;’ dhanur-āsana, ‘bow posture;’ mayūrāsana, ‘peacock posture.’ In the first the legs are folded under the body and the right foot is placed on the left thigh, and the left on the right thigh. In short, the idea is that compression of the lower limbs, in such a way as to prevent the possibility of the slightest movement, is most important as a preparation for complete abstraction of soul. Then, as another aid, particular mystical twistings (called mudrā) of the upper limbs—of the arms, hands, and fingers—are enjoined. Even in Muhammadan countries certain movements of the limbs are practised by devotees with the view of uniting the human spirit with the Divine. Those who have seen the whirling and ‘howling’ dervishes at Cairo can testify that fainting fits result from their violent exertions, inspirations, expirations, and utterances of the name of God, and such fits are believed to be ecstatic states of union with the Deity. The fourth requisite—regulation and suppression of the breath—is perhaps the one of all the eight which is most difficult for Europeans to understand or appreciate; yet with Hindūs it is all-important. It is sometimes called Haṭha-vidyā. Nor are the ideas connected with it wholly unknown in Europe. According to Swedenborg[108], thought commences and corresponds with respiration:— ‘When a man thinks quickly his breath vibrates with rapid alternations; when the tempest of anger shakes his mind his breath is tumultuous; when his soul is deep and tranquil, so is his respiration.’ And he adds: ‘It is strange that this correspondence between the states of the brain or mind and the lungs has not been admitted in science.’