“sound of the wind.” Thus there is, above the channel of the region of the pubis, a most subtile vein; from the summit of the shank a flower, bright and similar to gold in redness, expands itself from eight roots, and after having from this origin raised its head, and taken the high direction to the top of the head, it is there closed: this the Hindus call _Kundelí_,[219] “a snake;” and the Persians _Ruhen mar_, and _Ráushibár_: and the path of the vein of the head is a middle one. When the Kundeli awakes to draw breath from a high feeling, it rises to the summit of the head; in like manner as a thread passes through the eye of a needle, it goes through the said opening to the top of the head. If thou knowest this mode well, thou understandest the modes of sitting; of these we mentioned one in the section upon the Sipasián; in this place we shall give a further account of this subject. The most approved mode of sitting is that which in the Hindu language is called _Maha ásana_,[220] and _Sáda ásana_,[221] that is “sitting as the High, the mature of age, and the accomplished,” which in Persian is termed _sánishín_. The mode of this is as follows: the heel of the left foot is placed at the orifice of the anus, and the heel of the other foot raised up straight to the pubis, and to the bust; the eyes, without twinkling, are directed to the middle of the eyebrows, then the part about the pubis is put in motion; the inferior wind is drawn with the superior towards the upper parts, and raised by degrees until it reaches the head. We have explained the mode of drawing up the breath in the section upon the Sipasían. At the time of drawing it up, the beginning is made on the side of the left, for emission through the right, of the nostrils; when drawn up on the right it is also passing through the right, and the inferior wind emitted: this performance is called _Pránáyama_,[222] by the Hindus, and _Aferasdam_, that is, “raising of the breath,” by the Persians. The devotee, on drawing up the breath at the left side, forms the image of the moon; that is, he places the disk of the moon to the left, and to the right that of the sun. Some of the Sipásian place the image of one of the seven planets at every stage of their devotion. This mode is held in great esteem among the Hindus at all prayers and religious exercises; they say, the adept in it has the power of flying; he never falls sick, is exempt from death, and from hunger and thirst; it is stated in the Ramzsitán of the Persian, that by means of this power Kái Khusro is still alive. The Sipásían and the historians relate, that whoever carries this process to perfection, rises above death; as long as he remains in the body, he can put it off and be again reunited to it; he never suffers from sickness, and is fit for all business. They say that Kaí Khusró, when he had acquired perfection in this devotion, felt his heart estranged from existence in this world; he chose retirement from men, and having