40. Learn this one lesson, that the restraining of the mind and suppression of breath, mean the one and same thing; and if you succeed in restraining the one, you succeed in the restraint of other also. (So it is said, that our thoughts and respirations go together). 41. As the waving of the palm leaved fan being stopped, there is a stop of the ventilation of air in the room; so the respiration of the vital breath being put to a stop, there ensues a total stoppage of the succession of our thoughts. (It is believed that our time is measured by succession of our breath and thoughts _ajápas_, and the more are they suppressed, the greater is the duration of our life prolonged). 42. The body being destroyed, the breath passes into the vacuous air; where it sees everything according to the desires, which it has wafted along with it, from the cells of the heart and mind. 43. As the living souls find the bodies (of various animals) in which they are embodied, and act according to their different natures; so the departed and disembodied spirits--_pránas_, see many forms and figures presented before them, according to their several desires. They enter into the same, and act agreeably to the nature of that being. 44. As the fragrance of flowers ceases to be diffused in the air, when the breezes have ceased to blow; so the vital breath, ceases to breathe, when the action of the mind is at a stop. (Hence is the concentration of the mind, to one object only strongly enjoyed in the _yoga_ practice).[A] [A] ON THE SIMULTANEOUSNESS OF THOUGHT AND BREATH. Swedenborg saw the intimate connection between thought and vital life. He says:--Thought commences with respiration. The reader has before attended to the presence of heaving over the body; now let him feel his thoughts, and he will see that they too heave with the mass. When he entertains a long thought, he draws a long breath, when he 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; when success inflates him, his lungs are as timid as his concepts. Let him make trial of the accuracy, let him endeavour to think in long stretches, at the same time that he breathes in fits, and he will find that it is impossible; that in this case the chopping will needs mince his thoughts. Now this mind dwells in the brains, and it is the brain, therefore, which spares the varying fortunes of the breathing. It is strange that this correspondence between the states of the brain or mind and the lungs has not been admitted in science, for it holds in every case, at every moment. "He says moreover--Inward thoughts have inward breaths, and purer spiritual thoughts have spiritual breaths hardly mixed with material." * * * * * See Col. Olcott's Yoga Philosophy Page 283.