48. Then this uprising force carries the whole body, filled with wind from its top to toe into the upper sky; as an aerosol floats upon the water, or as air balloon rises in the air. (The early Hindus are thus recorded to have made their aerial journeys by force of the inflated air, instead of the compressed gas smoke of modern discovery). 49. It is thus that the yogis make their aerial excursions, by means of the compression of air in the wind pipes in their bodies; and are as happy (in their descrying the scattered worlds all about), as poor people feel themselves at having the dignity of the king of Gods. (Indra). 50. When the force of the exhaling breath (rechaka prabáha) of the cranial tube, constrains the power of the Kundaliní, to stand at the distance of twelve inches in the out side of the upper valve between eye-brows. 51. And as the same exhaling makes it remain there for a moment by preventing its entering into any other passage, it is at that instant that one comes to see the supernatural beings before his sight. (It is said in phrenology, that fixed attention, farsightedness and supernatural vision, are seated between the eye-brows). 52. Ráma said:--Tell me sir, how we may be able to see the supernatural siddhas, without feeling them by the rays and light of our eye sight, and without having any supernatural organ of perception of our own. 53. Vasishtha replied:--It is true, Ráma, as you say, that the aerial spirit of siddhas, are invisible to earthly mortals with the imperfect organs of their bodies, and without the aid of supernatural organs. 54. It is by means of the clairvoyance obtained by the practice of yoga, that the aerial and beneficent siddhas became visible to us like the appearances in our dreams. 55. The sight of the siddhas is like that of persons in our dream, with this difference only, that the sight of a siddha is fraught with many real benefits and blessings accruing thereby unto the beholder. 56. It is by the practice of posting the exhaled breath, at the distance of twelve inches on the outside of the mouth, that it may be made to enter into the body of another person. (This is the practice of imparting one's spirit into the body of another person, and of enlivening and raising the dead). 57. Ráma said:--But tell me sir, how you maintain the immutability of nature (when everything is seen to be in the course of its incessant change at all times). I know you will not be displeased at this interruption to your discourse, because good preachers are kindly disposed, to solve even the intricate of their hearers. 58. Vasishtha replied:--It is certain that the power known as nature, is manifest in the volition of the spirit, in its acts of the creation and preservation of the world. (Here nature is identified with eternal will of God).