From time to time I hear someone say, ‘But Yoga comes from India, therefore is something “foreign” and I don’t see how we can make use of it’. Of course this is foolishness. It is like saying, ‘I don’t want to listen to the music of Bach because he was a German’, or it is like someone in India declaring, ‘We don’t want to use electricity, because Thomas Edison was an American’ Yoga is universal, it is a priceless gift from the East and its benefits are available to all of us who would accept them.
It is very tragic that many of us, not knowing the facts, have for many years confused Yogis (a person who practices ‘Yoga’ is a Yogi) with a certain class of people in India who are known a s Fakirs. Fakirs have gain extra ordinary control of their senses, but use this control to subject their bodies to abnormal conditions. For example, they sit on the famous ‘bed of nails’ stick pins and feats. They are generally persons of low mentality, and they perform these supernatural things for money, food, favours and so forth. These Fakirs should never be confused with Yogis nor do snake charmers or Indian rope trick practitioners have anything to do with Yoga. Yoga is a natural development for body and mind and a true Yogi will never permit anything harmful or unnatural to be done to his body or mind.
Finally, there is the question of ‘religion’. I am often asked, ‘Is Yoga a religion?’ My answer is, ‘Definitely not! For us, Yoga is a dynamic system of physical exercise and a practical and valuable philosophy to apply to everyday life. In short, Yoga is way of life and everyone, regardless of his religion, can benefit greatly from any6 one or all aspect of Yoga.

  Capitalism is an economic system which is founded on the principle of free enterprise and the private ownership of the means of production and distribution. The - 11 – [A. protagonists B. antagonists C. determiners D. attorneys] of capitalism claim that its essential characteristic is economic - 12- [A. exploitation B. manipulation C. manoeuvring D. freedom]. The producer is free to produce whatever goods he – 13 - [A. sells B. buys C. fancies D. manufactures]. but the - 14 – [ A. customer B. consumer C. controller D. marketer]. is equally free to buy what he wants. There is a market mechanism under this system, which brings the producer and consumer together and tends to equate the supplies of the one to the demands of the other, and -15 – [A. neutralize B. harmonize C. settle D. decide] the whims and caprice of both. It is this same - 16 – [A. market B. controlling C. operational D. production] mechanism which determines what prices the consumers pay to the producers, as what share of the total - 17- [ A. dividends B. interest C. output D. profit], in cash or kind, goes to each of the four recognized -18 – [ A. managers B. agents C. methods D. factors] of production – land, labour capital and organization. It is further claimed for this system that every person is capable of watching his or her own interest, and that whatever injustice is done by the - 19 – [A. pricing B. operations C. managers D. buyers and sellers] of the market mechanism, this mechanism tends to bring about a state of - 20 – [ A. conflict B. equidistance C. equilibrium D. opprobrium] between the producers and the consumers.

They hung around together, the boys from the school up on the hill, School was over. They were expecting the result. One or two got teaching jobs at St. Alban’s College. It is one of the post-war secondary schools that sprang up in the city because serious people felt the educational need of the country, and possessed a sharp nose for smelling quick money. Boys from up country who were eager to learn, whose parents had a little money, but who could not get into the big school like Achimota and Mfantsipim in Cape Coast, rushed to the new schools, secured lodgings with distance relatives , and bought for a relatively cheap amount some sort of education. His friend Sammy was the history master from Form one to Five and was also put in charge of sports in the distant hope that the school would one day get its own playing field near the mental hospital. There were six hundred students who were all day boys; classes were held in Dr. Dodu’s house. The house was originally built by a man of wealth and a large family. The bedrooms, of which they were eight, were turned into classrooms; toilets were knocked into pantries to provide additional classrooms for the ever growing population of the school. Mr. Anokye, a retired pharmacist, owned the school. He laid great emphasis on science, being a science man himself. He wrote a small-rimmed pair of glasses which made him looks like one of those little black cats on Christmas cards. He had a small voice which squeaked with akpeteshie and a breath a breath like the smell of gun powder. He had spent many years at Kole Bu Hospital where he drank the methylated spirit meant to be supplied to laboratory assistants. He was dedicated to learning, in scholar in many ways. He knew Archimedes’ principle. Whenever he shouted, during terminal examinations, his battle cry of Eureka! Eureka! Then he had caught someone cheating, someone looking over his mate’s answer sheet. Mr. Anokye came from a long line of scholars. He claimed his grandfather went to England with Reverend T.A Barnes, D. D., who was the Anglican Bishop of Cape Coast Diocese from 1896 to 1909. He was dedicated to his work. He interviewed Sammy himself, questioned him about his parentage and religious background, listened to him carefully, and decided to appoint him on a salary or six pounds per month pending the outcome of his Cambridge School Certificate examination. He questioned him closely on history, especially the Glorious Revolution, and Oliver Cromwell.