La Iniciación (GIDEE) — Vol. 1, No. 5 — September 1942

La Iniciación Vol. 1, No. 5 - September 1942: Document 1 of 9

Title Page and Editorial Context

Original Title: La Iniciación - Año 1, Septiembre de 1942, Nº 5

Monthly Publication of the Independent Group of Esoteric Studies

Mensuario del Grupo Independiente de Estudios Esotéricos

Montevideo, Uruguay

Translation Document 1 of 9

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La Iniciación Vol. 1, No. 5 - September 1942: Document 2 of 9

The Venerable Personality of Master Aurobindo

Complete East-West Spiritual Synthesis Biography

By Jehel, S.I.

My dear brothers and readers: surely you will remember the details that I gave you about the wise and venerable Master Maharishi, the ACTIVE SILENT of the mountain of Arunachala, or Sacred Mountain, or Mountain of the Holy Sign. I already told you that his personal doctrine, fully realized by HIM and which makes his disciples LIVE that active silence in which the search for the Self is perceived. So concise and silent is this Venerable Master that, despite his great talent as writer and poet of the Tamil language, he has condensed all his doctrine into only forty quartets, that is, 160 lines. Such beautiful work is called "Ulludu Napardu," "Forty quartets on what is." The principal path of Master Maharishi is, then, the profound knowledge, or Jnana-Yoga carried to its extreme acuteness. Therefore, Master Maharishi demands nothing of his disciples; he recommends to them that profound introspection, that eternal pursuit of the true "Self" and helps them, silently, to realize such union with the universal SELF, in proportion to the sincerity and reality of the effort. His way is typically Oriental, truly mystical, and in the West, only beings like Saint-Martin, Jacob Boehme and some true Rosicrucians can be compared, keeping the inevitable differences.

But the Venerable Master AUROBINDO, of whom I wish to speak to you today, is, in his external manifestation, completely different. Already by his life you will see the difference of preparation and application. Although today the Ashram of Venerable AUROBINDO is found in the south of Madras, a few hours from Maharishi's Ashram, what a difference between one and the other!

THE CAMBRIDGE FORMATION

Sri Aurobindo Gosh, as he was called civilly, was educated from seven until twenty-one years of age in England; he was a brilliant student and in 1892 won the palm of classical studies at King's College of Cambridge University. He completely dominates English, Greek, Latin, Sanskrit, French. Suffice it to say, to understand to what point he dominates the genius of French, that he has even written commentaries on sonnets of the poet Mallarmé. He is considered as the contemporary author who handles English with the most purity and precision, remarkable for a Hindu.

THE BARODA PERIOD: SCHOLARLY AUTHORITY

He is considered as the contemporary author who handles English with the most purity and precision, remarkable for a Hindu.

THE BARODA PERIOD: SCHOLARLY AUTHORITY

He was for twelve years collaborator of the young Maharaja of Baroda, in whose dominions, situated north of Bombay, he occupied various positions, from secretary of that Maharaja to Vice-Rector of the University. There, in Baroda, from 1893 until 1906 he studied various languages and all the classics of India, being recognized as one of the greatest authorities in such matters. Since 1902, he already exercised profound influence in his country, and in 1903 he entered more directly into the public and political sphere, activating the national resurgence of Bengal, from where he is originally. He edited various newspapers that had great influence over public opinion in India. Although detained various times, he was always absolved; but in 1908 and 1909 he spent a year more or less of solitude in prison and it seems that this was the epoch that served as base for his transformation into Spiritual Master. It is related that, in the trial with which that long process ended, his degree of spiritualization was so elevated, that he no longer saw judges, soldiers or lawyers, but only beings created in the image and likeness of God.

THE SPIRITUAL TRANSFORMATION

After this he retired to French India, abandoning all public or political activity, and dedicated himself completely to spiritual life. Although he does not seek disciples, his great authority makes it so that those who come to solicit his firm and wise direction continuously increase.

His works are numerous, all written in English; of them only one is translated to French, with the title "Aperçu de Pensées" [Glimpse of Thoughts].

But his basic work, in which he delivers completely his thought to his disciples and which summarizes his path, is his book "The Mother." In that work he teaches that the only path of synthetic and real realization is a total surrender of oneself to the Divine, to the Mother, to Providence. It is curious, for us, Martinists, to see that it is EXACTLY what Papus taught, as he received it from his Master AMO.

THE PRACTICAL SURRENDER TEACHING

But like AMO, Master AUROBINDO also says that nothing is obtained with a theoretical surrender and purely of intellectual acceptance. One must realize this through a practical, daily and detailed surrender, that is, that each act, each thought, each gesture, be done with reflection and decision to follow the providential impulse, without reserves or hesitations. In India, this is true Karma-Yoga, or natural and disinterested action. In the West we call it "surrender of life to Service."

In India, this is true Karma-Yoga, or natural and disinterested action. In the West we call it "surrender of life to Service."

The venerable AUROBINDO says in his book "The Mother": "Let your submission and your sincerity be real and absolute. If you surrender to the Divine, surrender completely, without demands or conditions, without reserves, so that everything in you belongs to the Divine Mother without leaving anything to the ego or surrendered to other powers."

THE CABALISTIC METHODOLOGY

And, in absolute agreement with our Martinist and Cabalistic Rose Cross teachings, Venerable Master AUROBINDO demands that his disciples cultivate a continuous control of all their acts, with a minuteness truly cabalistic, with a rigorous and scientific methodology.

He says that one must take care of the body, intelligence, feeling, will, and not flee from any possibility. BECAUSE ALL OF THEM ARE MARVELOUS INSTRUMENTS that we can and MUST put at the SERVICE of the Mother, of Providence, of the Divine, seeking anxiously to feel and understand Her Designs and following them IN SPITE OF EVERYTHING.

THE EAST-WEST BRIDGE

Therefore, his teaching is a true bridge between the practices typically observed in India, generally made in a sense of initial renunciation of many things, and the teaching of the West, in which the sense or direction given to the spirit seems to be considered as fundamental, with renunciation following progressively as a consequence that Karma-Yoga, that is, disinterested Action, true consecration to Service, will bring necessarily and naturally.

Clearly the Venerable Master AUROBINDO does not deny any of the teachings of the other Masters of India, on the contrary, it is frequent that he sends his own disciples to diverse Masters, like Maharishi, Sivananda and others, when it seems to him that the disciple needs to perfect some Yoga or special path with a Master who possesses it to perfection.

THE WESTERN PARALLEL: TRIPLE MASTERY

It is what we do in the West also in THE TRUE INITIATIC SCHOOLS, like Martinism, in which we see a Papus with three Masters:

One Spiritual (Amo – type Maharishi, Aurobindo).

One Intellectual (Saint-Yves d'Alveydre – type Aurobindo)

One of Practice (Peter Davidson – type Sivananda).

And if you permit me to make comparisons and dare to seem to judge Beings who, all of THEM, are so much above my poor personality, it is because, at least, I KNOW WITH CERTAINTY that the path is that one; union. Collaboration is the rule, as much between Masters, as between Masters and disciples, as between disciples and schools. Therefore, all who refuse union, collaboration, cohesion, are outside the path however wise or holy they may seem. That is the practical lesson that the Life of the Venerable Masters of Orient and Occident always puts before our eyes.

THE COMPREHENSIVE PREPARATION

Therefore, all who refuse union, collaboration, cohesion, are outside the path however wise or holy they may seem. That is the practical lesson that the Life of the Venerable Masters of Orient and Occident always puts before our eyes.

THE COMPREHENSIVE PREPARATION

My dear readers must not believe either that a Mystical Master, like Venerable Maharishi or Master Amo, are beings who only pray or think. While it is true that their special PATH is meditation, and they carry their thought to a concentration and height of which we can hardly form an idea, it is also true that their culture is prodigious; it suffices to verify that Maharishi himself says that the path is "to return to find and possess all the KNOWLEDGE of the primitive Rishis," to understand that one must not believe that their elevation is due to some breathing or meditations.

All the Masters have followed the same Path of Preparation: TO KNOW, that is, to reunite the bases of an intellectual comprehension, of an immense knowledge, capable of serving as base for a WILL well oriented and carried in the sense of preparing BODY, SOUL and SPIRIT for the conquest of that INTERNAL LIGHT, part of the realization that in the West is hidden under the word TO DARE.

Once this stage is made, TO WILL, TO DARE AND TO BE SILENT manifest as exteriorization of the synthetic and real KNOWLEDGE that they then represent, and each Master chooses the Path that seems most adequate to his Venerable Personality, to guide with more facility the disciples who have ANALOGY with his own modulation, who are of his Ray, as is said in India.

THE QUATERNARY INITIATION STRUCTURE

It is not without reason that I have begun these articles on the Venerable Personalities of the Masters with Maharishi, then with Amo, now with Aurobindo.

I follow a perfectly meditated plan, for in the next article I wish to speak to you of Papus, considering them as representing the Quaternary, the Realizer of the Superior Paths manifested by the Three Masters of whom I have already spoken to you and who are, probably, the Three superior to Him.

We would thus have a very curious cross:

[The Sacred Cross Formation:]

At the center: PAPUS (The Quaternary Realizer)

Eastern Arm: MAHARISHI (Pure Contemplation - Jnana Path)

Western Arm: AMO (Mystical Realization - Hidden Master)

Northern Arm: AUROBINDO (East-West Synthesis - Integral Path)

Southern Arm: [To be revealed in next article]

As Rays of Light emanated from this Irradiating Light, other Masters, who go from the sublime Devotion to the Supreme Intellectuality, from Corporal Yoga and practical magic, to the purest Theurgy, compose the marvelous Aura of the Invisible Body of the Orders to which each one of us becomes intertwined in that triple progression which, without more commentaries, I will summarize thus:

INDEPENDENT GROUP OF ESOTERIC STUDIES (Elementary Theory).

MARTINIST ORDER OF SOUTH AMERICA (Superior Theory and practice, Oriental and Occidental, of the currents intertwined in them).

CABALISTIC ORDER OF THE ROSE CROSS (Synthesis).

That the Path may be Realizable for you, are my fraternal wishes.

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THE DEEPER SIGNIFICANCE OF AUROBINDO'S EAST-WEST SYNTHESIS FOR WARTIME SPIRITUAL INTEGRATION

This systematic presentation of Sri Aurobindo's complete biography appears in September 1942 when understanding how to integrate rather than fragment different cultural wisdom traditions becomes essential for creating post-war civilization based on synthesis rather than domination. The detailed account demonstrates how authentic spiritual development can transcend cultural boundaries while respecting legitimate traditional differences.

The Cambridge Foundation: The recognition that Aurobindo "was educated from seven until twenty-one years of age in England" becoming "a brilliant student" who won "the palm of classical studies at King's College of Cambridge University" and "completely dominates English, Greek, Latin, Sanskrit, French" demonstrates how authentic spiritual authority can emerge through comprehensive rather than narrow education. During wartime, when cultural isolation often increases, this multicultural competence provides model for post-war international cooperation.

The Mallarmé Mastery: The remarkable detail that Aurobindo "has even written commentaries on sonnets of the poet Mallarmé" and "is considered as the contemporary author who handles English with the most purity and precision, remarkable for a Hindu" demonstrates how authentic spiritual development enhances rather than diminishes intellectual capability. This prevents the false choice between spiritual development and cultural sophistication that often emerges during crisis periods.

The Baroda Authority: The systematic progression through "various positions, from secretary of that Maharaja to Vice-Rector of the University" where he "studied various languages and all the classics of India, being recognized as one of the greatest authorities in such matters" demonstrates how authentic spiritual preparation includes rather than excludes practical administrative competence and scholarly achievement.

The Political Transformation: The crucial recognition that in prison "1908 and 1909...it seems that this was the epoch that served as base for his transformation into Spiritual Master" when "his degree of spiritualization was so elevated, that he no longer saw judges, soldiers or lawyers, but only beings created in the image and likeness of God" demonstrates how authentic spiritual realization can emerge through rather than despite political persecution and apparent defeat.

The Mother Teaching Integration: The profound recognition that Aurobindo's basic teaching of "total surrender of oneself to the Divine, to the Mother, to Providence" is "EXACTLY what Papus taught, as he received it from his Master AMO" demonstrates how authentic spiritual wisdom transcends cultural and geographical boundaries while manifesting through particular traditional forms. This provides foundation for post-war spiritual cooperation without syncretistic confusion.

The Practical Surrender Methodology: The systematic instruction that "nothing is obtained with a theoretical surrender and purely of intellectual acceptance" but requires that "each act, each thought, each gesture, be done with reflection and decision to follow the providential impulse, without reserves or hesitations" demonstrates how authentic spiritual development requires practical rather than merely philosophical commitment. During periods requiring extraordinary practical effectiveness, this integration becomes essential.

The Cabalistic Rigor: The detailed requirement that disciples "cultivate a continuous control of all their acts, with a minuteness truly cabalistic, with a rigorous and scientific methodology" demonstrates how Eastern wisdom can be integrated with Western precision without losing the essential characteristics of either tradition. This prevents both uncritical Eastern romanticism and rigid Western materialism.

The Instrument Recognition: The profound teaching that one must "take care of the body, intelligence, feeling, will, and not flee from any possibility. BECAUSE ALL OF THEM ARE MARVELOUS INSTRUMENTS that we can and MUST put at the SERVICE of the Mother" demonstrates how authentic spirituality integrates rather than transcends material existence. This provides foundation for post-war reconstruction that serves rather than abandons physical and social development.

The East-West Bridge Understanding: The recognition that Aurobindo's teaching creates "a true bridge between the practices typically observed in India...of initial renunciation of many things, and the teaching of the West, in which the sense or direction given to the spirit seems to be considered as fundamental" demonstrates sophisticated understanding of how different approaches can complement rather than contradict each other.

The Collaborative Methodology: The practical recognition that Aurobindo "sends his own disciples to diverse Masters, like Maharishi, Sivananda and others, when it seems to him that the disciple needs to perfect some Yoga or special path with a Master who possesses it to perfection" demonstrates how authentic spiritual authority operates through rather than despite recognition of other legitimate approaches.

The Triple Mastery Parallel: The systematic comparison showing how Papus had "One Spiritual (Amo), One Intellectual (Saint-Yves d'Alveydre), One of Practice (Peter Davidson)" paralleling Eastern approaches demonstrates how Western initiatic traditions can learn from rather than compete with Oriental wisdom traditions without losing their essential characteristics.

The Collaboration Imperative: The profound recognition that "Collaboration is the rule, as much between Masters, as between Masters and disciples, as between disciples and schools. Therefore, all who refuse union, collaboration, cohesion, are outside the path however wise or holy they may seem" provides essential criterion for distinguishing authentic from false spiritual authority during periods when crisis conditions enable various claims to spiritual leadership.

The Comprehensive Preparation Teaching: The systematic instruction that authentic Masters follow "the same Path of Preparation: TO KNOW...to reunite the bases of an intellectual comprehension, of an immense knowledge, capable of serving as base for a WILL well oriented...preparing BODY, SOUL and SPIRIT" demonstrates how genuine spiritual development requires comprehensive rather than specialized preparation.

The Quaternary Structure Vision: The profound recognition of the "Sacred Cross Formation" with Papus at center and Maharishi (East), Amo (West), Aurobindo (North) representing different approaches unified through the quaternary principle demonstrates how authentic spiritual organization reflects cosmic rather than merely human administrative principles.

The Progressive Educational Framework: The systematic progression through "Independent Group of Esoteric Studies (Elementary Theory), Martinist Order of South America (Superior Theory and practice), Cabalistic Order of the Rose Cross (Synthesis)" provides complete educational structure for spiritual development serving collective as well as individual advancement.

La Iniciación Vol. 1, No. 5 - September 1942: Document 3 of 9

Commentary on the First Degree of Martinism (Continuation)

Complete Death-Resurrection Ceremony and Hiram Legend

Teaching of Jehel, S.I.

The Temple is almost in obscurity. Black curtains cover the walls and, upon them, skulls, tibias, crossed femurs and silver tears shine sadly by the light of the NINE lights that discretely illuminate the enclosure; three lights to the Orient, three to the South, three to the Occident. Under the canopy of the Most Respectable (President) is seen the Flaming Star of the previous degree.

Upon the tables of the Most Respectable and of the two Vigilants, small lanterns give a tenuous little light. In the center of the Temple, which is called the Middle Chamber, there is, in this degree, a coffin, above which is the Central Light of the Temple, under the form of an ancient lamp of Egyptian type.

THE TEMPLE ARRANGEMENT

In the center of the Temple, which is called the Middle Chamber, there is, in this degree, a coffin, above which is the Central Light of the Temple, under the form of an ancient lamp of Egyptian type.

THE TEMPLE ARRANGEMENT

All the Venerable Masters present are dressed in black, with white gloves, with felt hats placed and with their Master's sashes, blue with red stripes on the sides and with their apron (mandil) of white leather, with red or blue borders, according to the rites, and one or three rosettes of the same color. The sash or ribbon, four fingers wide, goes from the right shoulder to the left side and carries, at its extremity, the jewel of the degree: a compass interlaced with a square.

Upon opening the works, all stand up, with their face toward the Orient, and the two Vigilants traverse the files, making each Master Brother turn toward Him to give him the touch, the sign, embrace and word of the degree. So that, as those who have not been examined yet give their backs to those who were, there is no possibility of deception. The verification finished, the Vigilants and the Most Respectable make an invocation to the Sun (physical light) and to Spiritual Light, and the Master's Lodge or Middle Chamber is ritually "opened."

THE INITIATION CEREMONY

If there is a Companion worthy and prepared to be initiated to the Master's Degree, the following ceremony is realized:

In the coffin lies down the most recent in degree of the Masters present; his feet toward the Orient, heels together and feet separated in square, the right hand over the heart, the left along the body. A mortuary veil covers him from the feet to the waist, below the apron. The face is covered by a bloodied cloth (painted), this cloth being required to be of linen; all lights are extinguished, except the dark lantern of the Altar of the Most Respectable.

Outside the Temple, the Master of Ceremonies prepares the Candidate, leaving his left arm and side naked, without any metal with him, with a square in the right hand and at the waist a rope that makes three turns around the body and by which he is conducted. He wears a Companion's apron.

They bring the Candidate to the door of the temple and order him to knock.

From the interior of the Temple comes, in response, the voice of the Most Respectable, lamenting that someone comes to disturb the Masters in such dolorous occasion and inciting them to arm themselves, for, eventually, whoever knocks may be the guilty one of the pain of those present, whom Divine Justice obliges to surrender.

THE EXPERT'S EXAMINATION

He sends, then, the Expert Brother with four armed Masters to verify if the Companion is guilty, and orders that they examine his hands and that they bring his apron, as proof of his actions.

The Expert returns saying that the Candidate's hands are clean and that the apron he brings is also free of all stain.

The Expert returns saying that the Candidate's hands are clean and that the apron he brings is also free of all stain.

The Most Respectable, imploring the Great Architect of the Universe so that the Candidate may really be an innocent well-intentioned one, resolves to interrogate him, but first, orders that he be asked how he can nourish the hope of having access to the Master's Temple.

The Companion responds: by the pass word.

There is great indignation within the Temple, for how could a Companion know the Master's pass word if not by delictuous means?

But all is clarified. The Companion does not know it, hopes that his Conductor, the Master of Ceremonies, will give it for him, which really happens and permits the Candidate to be brought into the Temple, but guarded by the four armed Masters and walking, momentarily backwards. They place him thus, between the columns, with his face toward the door of the Temple that he has not seen yet.

THE CANDIDATE'S JOURNEY

The Most Respectable comments to him the fact that he comes to the Master's Temple in a dolorous moment, in which all the Masters weep the death, by crime, of the Master of Masters; he asks if he has not taken part in such delict and shows him the cadaver that is in the coffin.

The Candidate assures his innocence, contemplates the victim emotionally and then they make him walk all around the Temple, his Conductor giving the pass word to each of the Vigilants and to the Most Respectable himself, always assuring that he conducts a Companion who has "finished his time" and desires to pass to the Middle Chamber.

They take him again between columns and then, so that he arrives to the Altar of Oaths, they make him walk:

1st) According to the march and with the sign of Apprentice.

2nd) According to the march and with the sign of Companion.

3rd) According to the march and with the sign of Master.

As the march of the Master consists of three steps, one elevated and to the right, another elevated and to the left and one final elevated, rounded and forward, it results that, upon making said three steps the candidate has to pass over the coffin, having departed from the occidental extreme of the same (head) to arrive at its oriental extreme (feet) and finds himself thus before the Altar of Oaths, where he swears the oath of Master Mason.

THE HIRAM LEGEND RECITATION

The schema that I give will make perfectly understood the diverse marches of the first three degrees, whose ensemble composes the general march of the ceremony that I describe, but whose three last steps are the march of the Master properly said:

[The Sacred March Pattern]

If I give the diagram of this total march it is for many reasons, for, we will see in the study of this degree, that such diagram contains marvelous teachings, very little known, for they are not commented upon IN THE Masonic Temples.

Let us follow the development of the ceremonial, whose commentary will be the object of other articles. The oath finished, the Companion, candidate to the Master's Degree, is placed standing, having behind him the coffin, from which the supposed "cadaver" has retired without calling attention.

All the Masters form a Circle around the coffin and the Companion. The 2nd Vigilant is provided with a rule of 24 inches long and the 1st Vigilant with a square. The Most Respectable is as always, armed with the gavel.

The LEGEND OF HIRAM is then related to the Companion, base of all the degree and which is the following:

THE COMPLETE HIRAM LEGEND

David, king of Israel, attempted to erect a Temple to the Eternal, accumulated, with that finality, immense treasures. Having deviated, however, from the path of virtue he became unworthy of such task and the glory of such construction fell to his son Solomon; he, before laying the foundations, communicated his project to the king of Tyre, his neighbor and friend, who sent him HIRAM, the most celebrated architect of the epoch. Hiram took charge of the construction of the Temple and divided the innumerable workers into three classes:

The Apprentices, who gathered near column B (Beauty or Form).

The Companions, who gathered near column J (Force or Law).

The Masters, who gathered in the Middle Chamber (Wisdom or Principle).

Each class had its Words and Signs, so that they could not receive salaries greater than those that really corresponded to them, nor mix in works that were not of their category.

The construction being very advanced, fifteen Companions who had not yet passed to Masters, plotted to obtain by force, from Hiram, the Master's Word.

Twelve Companions retracted in time, but three called Jubelas, Jubelos, Jubelum, maintained themselves firm in their criminal intention and, at midday, hour when all the workers ate and rested, they positioned themselves at the doors of the temple to wait for Hiram, who always went to pray in the Temple at that moment.

THE TRIPLE ASSAULT

Upon Hiram wanting to leave by the South door, Jubelas intercepted him, who demanded from him the Master's word. Hiram responded: "It is not by violence that you will obtain it; complete your Companion's work first. Besides, only I give that Word, as I committed myself to do, that is, in presence of the Kings of Tyre and Israel."

Discontent with such response, Jubelas wounded Hiram with a rule blow to the throat and then Hiram ran to another door. (IN THIS MOMENT of the account, THE 2nd VIGILANT STRIKES THE CANDIDATE WITH THE RULE IN THE THROAT upon demanding from him the Master's Word, which he refuses to give).

Hiram having arrived at the Occident door, encountered Jubelos, with whom the same scene passed. And Jubelos gave Hiram a strong blow in the chest with the square (THUS DOES THE 1st VIGILANT DO WITH THE CANDIDATE, in the Ceremony).

And Jubelos gave Hiram a strong blow in the chest with the square (THUS DOES THE 1st VIGILANT DO WITH THE CANDIDATE, in the Ceremony).

Hiram, already staggering, goes to the Oriental door, where Jubelum awaited him, with whom the same happened as with the other two; but Jubelum, with a strong gavel blow, killed Hiram. (In that moment of the account, the Most Respectable gives a little gavel tap to the Candidate's forehead, the Masters surrounding the latter lay him in the coffin, covering him with the mortuary cloth. The extinguished lights are substituted by small candles).

THE SEARCH AND DISCOVERY

The Most Respectable continues the account:

The three assassins met, and seeing that they had not obtained the Master's Word and that they were guilty of a horrible crime, they fled, carrying Hiram's body, by night, and burying it in a mountain.

Solomon noticed that Hiram was missing and ordered that he be sought. The twelve Companions who had retracted from the plot against Hiram suspected the truth and went before Solomon with white gloves as symbol of innocence, and told him their suspicions, then receiving Solomon's order to go seek Hiram, for, if they found him, they would find with him, the Master's Word; but if they found him dead, the first sign they made upon finding him and the word they pronounced upon recognizing him would be, from that moment, the characteristics of the Master's Degree.

(To be continued)

French Verse:

"Ce temple tombera sans qu'il en reste rien;

Dieu demande de nous un autre sacrifice;

Nos cœurs sont ses autels, son culte, c'est le bien;

Il est la vérité, la vie et la justice."

From Master ELIPHAS LEVI

English Translation:

"This temple will fall without anything remaining;

God demands from us another sacrifice;

Our hearts are his altars, his cult is the good;

He is truth, life and justice."

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THE DEEPER SIGNIFICANCE OF MASONIC DEATH-RESURRECTION FOR WARTIME TRANSFORMATION

This systematic instruction in the Master Mason degree appears in September 1942 when understanding the principles governing civilizational death and resurrection becomes essential for conscious navigation of humanity's most critical historical threshold. The detailed ceremonial guidance provides complete methodology for recognizing how apparent destruction can serve evolutionary advancement through cooperation with rather than resistance to cosmic transformative forces.

The Nine Lights Arrangement: The systematic placement of "three lights to the Orient, three to the South, three to the Occident" demonstrates how authentic spiritual work requires complete rather than partial illumination of all directions. During wartime, when conventional guidance often fails, this universal orientation ensures that essential wisdom isn't lost through limiting perspective to familiar or comfortable directions.

During wartime, when conventional guidance often fails, this universal orientation ensures that essential wisdom isn't lost through limiting perspective to familiar or comfortable directions.

The Egyptian Lamp Symbolism: The recognition that above the coffin burns "the Central Light of the Temple, under the form of an ancient lamp of Egyptian type" demonstrates how authentic spiritual authority draws from rather than abandons the most ancient wisdom traditions. During periods when modern institutions prove inadequate, this connection to perennial wisdom provides stability and continuity transcending temporary political arrangements.

The Master's Regalia Integration: The detailed description of "sashes, blue with red stripes on the sides" representing "spiritual Body, bordered by Astral Red" and the "compass interlaced with a square" demonstrates how authentic spiritual development integrates rather than transcends material existence. The requirement for "white gloves" as symbol of pure actions provides practical standard for spiritual preparation rather than mere intellectual understanding.

The Verification Process: The systematic requirement that "the two Vigilants traverse the files, making each Master Brother turn toward Him to give him the touch, the sign, embrace and word of the degree" ensuring "no possibility of deception" demonstrates how authentic spiritual work requires verification rather than depending on good intentions or claims alone. During crisis periods when false authorities proliferate, this verification process prevents spiritual and psychological casualties.

The Candidate Preparation Details: The specific requirements—"left arm and side naked, without any metal with him, with a square in the right hand and at the waist a rope that makes three turns around the body"—demonstrate how advanced spiritual work requires systematic preparation rather than casual participation. The removal of metals prevents magnetic interference while the rope symbolizes the bonds that must be consciously recognized before they can be transcended.

The Expert's Investigation: The sending of "the Expert Brother with four armed Masters to verify if the Companion is guilty" who examine "his hands" and "bring his apron, as proof of his actions" demonstrates how spiritual advancement requires investigation of actual conduct rather than accepting self-reports or reputation. The confirmation that "the Candidate's hands are clean and that the apron he brings is also free of all stain" establishes realistic rather than absolute standards for spiritual purity.

The confirmation that "the Candidate's hands are clean and that the apron he brings is also free of all stain" establishes realistic rather than absolute standards for spiritual purity.

The Triple March Integration: The systematic requirement to walk "According to the march and with the sign of Apprentice," then "Companion," then "Master" demonstrates how spiritual advancement requires integration rather than abandonment of previous developmental stages. The final three steps that "pass over the coffin" from "occidental extreme (head) to...oriental extreme (feet)" symbolizes the complete transformation from death to resurrection.

The Hiram Legend Historical Foundation: The systematic recounting of David's initial temple plan, his disqualification through deviation "from the path of virtue," and the transference of responsibility to Solomon demonstrates how authentic spiritual authority operates through moral qualification rather than mere technical competence or inherited position. During wartime, when leadership failures become widespread, this principle provides criteria for recognizing legitimate rather than false authority.

The Triple Worker Classification: The organization of "Apprentices...near column B (Beauty or Form)," "Companions...near column J (Force or Law)," and "Masters...in the Middle Chamber (Wisdom or Principle)" demonstrates how authentic spiritual communities require systematic hierarchy based on developmental stage rather than arbitrary favoritism or democratic leveling. Each class having "its Words and Signs" prevents confusion while ensuring appropriate compensation and responsibility.

The Conspiracy Psychology: The detailed account of "fifteen Companions who had not yet passed to Masters" plotting to "obtain by force, from Hiram, the Master's Word" with "twelve Companions" retracting "in time" while "three...maintained themselves firm in their criminal intention" demonstrates understanding of how group psychology operates during crisis periods. The recognition that most participants withdraw when consequences become clear while a committed minority persists provides insight into revolutionary and counterrevolutionary dynamics.

The Midday Timing Significance: The crucial detail that the assault occurs "at midday, hour when all the workers ate and rested" demonstrates how authentic spiritual understanding recognizes that transformative moments often occur during apparent peace and normalcy rather than obvious crisis periods. The attackers position themselves "at the doors of the temple to wait for Hiram, who always went to pray in the Temple at that moment" showing how predictable spiritual practices can create vulnerability requiring conscious protection.

The attackers position themselves "at the doors of the temple to wait for Hiram, who always went to pray in the Temple at that moment" showing how predictable spiritual practices can create vulnerability requiring conscious protection.

The Triple Refusal Teaching: Hiram's consistent response that "It is not by violence that you will obtain it; complete your Companion's work first. Besides, only I give that Word...in presence of the Kings of Tyre and Israel" demonstrates how authentic spiritual authority operates through legitimate process rather than expedient shortcuts. The recognition that spiritual advancement requires completion of preparatory stages prevents immature attempts at premature realization.

The Progressive Assault Pattern: The systematic progression from throat wound (preventing speech) to chest wound (affecting feeling) to head wound (destroying thinking) demonstrates understanding of how destructive forces operate through systematic rather than random attack on human faculties. The ceremonial reenactment with the candidate enables experiential rather than merely intellectual understanding of transformation processes.

The Search and Recovery Methodology: The requirement that "the twelve Companions...went before Solomon with white gloves as symbol of innocence" and the recognition that "if they found him dead, the first sign they made upon finding him and the word they pronounced upon recognizing him would be...the characteristics of the Master's Degree" demonstrates how authentic spiritual traditions emerge through crisis rather than comfortable circumstances. The necessity for new signs and words when traditional ones prove inadequate provides understanding of how spiritual evolution occurs through adaptation rather than repetition.

The Eliphas Levi Integration: The concluding verse that "This temple will fall without anything remaining; God demands from us another sacrifice; Our hearts are his altars, his cult is the good; He is truth, life and justice" provides understanding that external temple destruction serves internal temple construction. During periods when institutional structures appear threatened, this recognition enables conscious participation in spiritual rather than merely material reconstruction.

La Iniciación Vol. 1, No. 5 - September 1942: Document 4 of 9

Practical Course in Judicial Astrology (Continuation)

Uruguayan Legal Time Corrections and Planetary Calculation Methodology

Teaching of SURYA, S.I.

I continue with the RULES of Theme Construction:

11th RULE - OPPOSITE SIGNS COMPLETION

We will fill the cusps of the six remaining Houses with the OPPOSITE SIGNS (in the natural order of the Zodiac) to those that we have already placed, through the 10th Rule, and we will thus have SIGNS upon the cusps of the TWELVE HOUSES of the Theme.

12th RULE - ZODIACAL COMPLETENESS VERIFICATION

12th RULE - ZODIACAL COMPLETENESS VERIFICATION

Beginning with ARIES and following with TAURUS etc., we will verify if the TWELVE SIGNS of the ZODIAC are all in the theme in their natural order. If we see that some are missing, it is because there is another repeated, although with different degrees, upon the cusps of two successive houses. In this case, we will place the Sign or Signs that are missing in their NATURAL PLACE of the ZODIAC, that is, in the MIDDLE of the House of the theme that corresponds to them. The Signs thus placed will be called INTERCEPTED SIGNS.

We have thus placed the Zodiac in relation to the moment of birth, for the horizon of the place considered. It now falls to us to place the Planets, and I am going to give the Rules that permit doing so.

13th RULE - GREENWICH MEAN TIME CALCULATION

As the positions of the Planets are indicated in the Ephemerides for MIDDAY OF GREENWICH MEAN TIME, we have to know, first, what GREENWICH MEAN HOUR it was at the moment of birth. For this, we will make a correction of FOUR MINUTES FOR EACH DEGREE OF LONGITUDE that the place of birth has and we will ADD IT TO THE LOCAL HOUR, which we already know: rule 2nd if the birth is in WEST longitude of Greenwich. If it were EAST longitude we would have to subtract said correction. We obtain, thus, the GREENWICH MEAN TIME OF BIRTH.

14th RULE - TIME INTERVAL DETERMINATION

This Greenwich mean time (G.M.T.) of birth indicates to us a space of time BEFORE or AFTER Greenwich midday. We will have, then, to make a correction to the position of the Planets that are indicated in the Ephemerides, for Midday.

For this we must know how much the Planet considered "MOVED," in that lapse of time, which will be indicated to us by the following rules.

15th RULE - PLANETARY MOVEMENT CALCULATION

Taking the position of the Planet at MIDDAY POSTERIOR to the birth and the position at ANTERIOR MIDDAY, and subtracting the second from the first (or vice versa, IF THE PLANET IS RETROGRADE) we will have the movement made by the Planet in 24 HOURS.

16th RULE - MOVEMENT REDUCTION

Reducing this movement to minutes of degree and dividing that quantity by 96 (that is 4 times 24), we will obtain a quotient that will be the march of the Planet in FIFTEEN MINUTES OF TIME.

17th RULE - PROPORTIONAL CALCULATION

Multiplying that quotient of velocity by the number of QUARTERS OF HOUR that compose the interval between the G.M.T. (Rule 14th) and the Midday closest to the birth, we will know the quantity of degrees and minutes that we have to add or subtract from the position indicated in the Ephemerides, to be able to obtain the position in the horoscope. This, which seems complicated, will become very easily done in the practical example that we will give later.

18th RULE - LOGARITHMIC METHOD (MORE EXACT)

(The application of this Rule avoids the calculations of rules No. 16 and 17 and is MORE EXACT).

This, which seems complicated, will become very easily done in the practical example that we will give later.

18th RULE - LOGARITHMIC METHOD (MORE EXACT)

(The application of this Rule avoids the calculations of rules No. 16 and 17 and is MORE EXACT).

1st) Look for the LOGARITHM of the Degrees and Minutes that compose the movement in 24 hours (Rule 15).

2nd) Look for the LOGARITHM corresponding to the number of hours and minutes existing between the MIDDAY ANTERIOR TO BIRTH and the GREENWICH MEAN TIME obtained in Rule 13th.

3rd) Add these two LOGARITHMS. The total result is the ANTILOGARITHM that gives us immediately by the Table of Logarithms, the quantity of Degrees and minutes that we have to ADD to the position indicated in the Ephemerides for the ANTERIOR MIDDAY to birth, obtaining, then, rapidly and exactly, the Position of the Planet in the Theme.

19th RULE - SIMPLIFIED PRACTICAL METHOD

(Its use excludes the use of Rules 15, 16, 17 and 18).

This is a Rule of practical use, for those who do not seek very exact results and suffices for ordinary horoscopes. It consists of making the correction adding to the position given by the Ephemerides for the ANTERIOR MIDDAY to birth, a correction proportional to the time elapsed between said midday and the birth (G.M.T.) taking as base the MEAN VELOCITY OF THE PLANETS, which is found in the following Table and which is very useful to know for mental calculation:

MEAN VELOCITY OF THE PLANETS

| PLANET | PER DAY ||| PER HOUR |||

|---------|---------|---------|---------|---------|---------|---------|

|| Degrees | Minutes | Seconds | Degrees | Minutes | Seconds |

| SUN | 0 | 59 | 8 | 0 | 2 | 27 |

| MERCURY | 1 | 49 | 0 | 0 | 4 | 32 |

| VENUS | 1 | 15 | 0 | 0 | 3 | 7 |

| MOON | 13 | 10 | 6 | 0 | 32 | 14 |

| MARS | 0 | 46 | 0 | 0 | 1 | 55 |

| JUPITER | 0 | 4 | 59 | 0 | 0 | 12 |

| SATURN | 0 | 2 | 59 | 0 | 0 | 7.1/2 |

| URANUS | 0 | 3 | 00 | 0 | 0 | 7 |

| NEPTUNE | 0 | 0 | 40 | 0 | 0 | 2 |

| MOON'S NODE | 0 | 3 | 11 | 0 | 0 | 8 |

20th RULE - PART OF FORTUNE CALCULATION

The position of the Wheel of Fortune is obtained counting the position of the ASCENDANT in SIGNS, DEGREES and MINUTES (that is; Aries, one sign, Taurus, two signs, etc.) and adding to that, the position of the MOON also in signs, degrees and minutes. From the total obtained the position of the Sun is subtracted, also counted in signs, degrees and minutes. If the final result were greater than 12 signs, 12 is subtracted and the true result is obtained. When applying this rule it is precise to remember that each sign has 30 degrees and that, therefore, every total of more than 30 degrees must be elevated to signs, as we will see in the example.

EXAMPLE OF THEME CONSTRUCTION

DATA: We are asked for the horoscope of Mr. Pedro de Tal, born in Montevideo on August 10, 1942, at 15 hours and 30 minutes.

Let us go applying the Rules one by one.

EXAMPLE OF THEME CONSTRUCTION

DATA: We are asked for the horoscope of Mr. Pedro de Tal, born in Montevideo on August 10, 1942, at 15 hours and 30 minutes.

Let us go applying the Rules one by one.

1st RULE. – Pedro de Tal, Montevideo, year 1942, month of August, date day 10, hour 15.30 We have all the data. We can begin.

2nd RULE. – The hour that has been given to us is that of the CLOCK, that is, the hour that everyone uses in Montevideo. But, it is not the TRUE LOCAL HOUR, because, by the decree of July 1st, 1941 the hour was advanced by 44 minutes and 51 seconds, so that our CLOCK DELAYS ONLY THREE HOURS from that of GREENWICH, when really by the longitude of MONTEVIDEO (56º to the WEST of Greenwich) it should delay 3 hours, 44 minutes and 51 seconds. Therefore, we have to SUBTRACT that lapse of time from the clock hour, to obtain the true local hour, that is:

Birth hour by clock............................ 15 h. 30 m. 00 s.

Supplement of delay that the hour should have........... 44 51

True local hour of birth....................... 14 45 09

For those who have not understood the subtraction, I am going to do it in another manner:

15 hours, 30 minutes, can also be written.......... 14 89 60

(borrowing an hour for the minutes and a minute for the seconds)

Minus (as above) ............................ 0 44 51

Result ................................. 14 45 09

The local hour of birth is, then, 14 hours, 45 minutes and 09 seconds.

URUGUAYAN LEGAL TIME HISTORY

To settle the question of URUGUAYAN HOUR, I am going to give the different OFFICIAL HOURS that the country has used:

Before June 12, 1908: more or less true local hour.

June 12, 1908: the hour is established, which corresponds to 3 hours, 44 minutes and 51 seconds to the West of the Greenwich Meridian. That is, TRUE LOCAL HOUR began to be used.

Law of April 23, 1920: (put into practice since April 30). The Clock Hour was adjusted with 4 hours to the West of Greenwich, that is, clocks will DELAY 15 minutes and 9 seconds FROM TRUE LOCAL HOUR.

Law of June 21, 1923: it was established that, henceforth, the hour would be ADVANCED 14 minutes and 51 seconds from the last Saturday of March until the last Saturday of September at midnight, that is, 14 minutes and 51 seconds over TRUE LOCAL HOUR, AND ADVANCED 44 minutes 51 seconds over TRUE LOCAL HOUR, from the last Saturday of September until the last Saturday of March at midnight.

Law of July 1941: the hour is advanced from Saturday August 2, 1941, by 44 minutes and 51 seconds, remaining thus delayed only THREE HOURS from the Greenwich Meridian and, therefore, ADVANCED 44 minutes and 51 seconds over TRUE LOCAL HOUR (this is the case of our example).

We have written, then, the data required by Rule No. 1 and the Local Hour requested by Rule No. 2. Let us continue.

We have written, then, the data required by Rule No. 1 and the Local Hour requested by Rule No. 2. Let us continue.

3rd RULE. – Taking a map of Uruguay, we will see that the vertical numbered lines (MERIDIANS) show us that Montevideo is at 56 degrees of WEST LONGITUDE from GREENWICH, and that the HORIZONTALS (PARALLELS) indicate to us that its LATITUDE is 35 degrees below the Equator, that is, it is in the Southern Hemisphere, at 35 degrees of SOUTH LATITUDE. We note then the data requested for the 3rd Rule:

LONGITUDE: 56 degrees WEST.

LATITUDE: 35 degrees SOUTH.

4th RULE. – We need the Ephemerides of 1942, page of the month of August, and therefore we are going to reproduce it here:

We realize the following: Saturday August 1st at GREENWICH MEAN TIME MIDDAY, there was a Sidereal Hour or Sidereal Time of 8 hours, 37 minutes and 51 seconds; and for the MIDDAY of the birth date (because this was afternoon – Rule 4th), the Sidereal Time was 9 hours, 13 minutes and 20 seconds, which we note thus: S. T. 9 h. 13 m., 20 s., result that the 4th Rule demanded of us.

(To be continued)

---

THE DEEPER SIGNIFICANCE OF PRECISE ASTROLOGICAL TIMING FOR WARTIME LEGAL ADAPTATION

This detailed astrological instruction appears in September 1942 when understanding how to adapt universal principles to local legal and administrative structures becomes essential for maintaining accurate cosmic timing despite governmental changes and wartime regulations. The systematic methodology demonstrates how authentic spiritual practice requires flexibility in application while maintaining essential precision.

The Opposite Signs Completion: The systematic requirement to "fill the cusps of the six remaining Houses with the OPPOSITE SIGNS...in the natural order of the Zodiac" demonstrates how astrological systems maintain internal consistency through mathematical relationships rather than arbitrary arrangements. During wartime, when traditional structures may be disrupted, this systematic completion ensures that essential information isn't lost through incomplete application.

The Intercepted Signs Recognition: The sophisticated understanding that when "some are missing, it is because there is another repeated...upon the cusps of two successive houses" requiring placement of missing signs "in their NATURAL PLACE of the ZODIAC...in the MIDDLE of the House" demonstrates advanced technique for dealing with irregular house divisions. This flexibility enables accurate interpretation even when standard methods don't fit particular circumstances.

This flexibility enables accurate interpretation even when standard methods don't fit particular circumstances.

The Greenwich Mean Time Foundation: The systematic requirement to convert local time to "GREENWICH MEAN TIME" through "FOUR MINUTES FOR EACH DEGREE OF LONGITUDE" demonstrates how astrological work requires universal reference standards rather than depending entirely on local observations. During wartime, when international coordination becomes crucial, this universal timing enables communication and cooperation across different zones and cultural systems.

The Planetary Movement Methodology: The systematic approach to calculating planetary positions through "taking the position of the Planet at MIDDAY POSTERIOR to the birth and the position at ANTERIOR MIDDAY" and accounting for retrograde motion demonstrates rigorous methodology rather than approximate estimation. During periods when precision becomes essential for crucial decisions, this mathematical accuracy provides reliable foundation for timing considerations.

The Logarithmic Enhancement: The recognition that the logarithmic method "is MORE EXACT" and provides results "rapidly and exactly" while being more complex demonstrates how authentic astrological work can integrate modern mathematical techniques without abandoning traditional foundations. This prevents both uncritical modernization and rigid traditionalism by showing how contemporary tools can enhance rather than replace essential principles.

The Practical Simplification Option: The provision of the "Simplified Practical Method" using "MEAN VELOCITY OF THE PLANETS" for "those who do not seek very exact results" demonstrates understanding that different applications require different levels of precision. During crisis periods when time constraints may prevent elaborate calculation, having reliable approximate methods enables continued practice without abandoning accuracy standards.

The Planetary Velocity Table: The systematic enumeration of mean planetary velocities from the Sun's "0° 59' 8" per day" to Neptune's "0° 0' 40" per day" provides essential reference data enabling mental calculation and approximate positioning. This memorizable information enables astrological work even when detailed ephemerides aren't available, essential capability during wartime disruptions.

The Part of Fortune Integration: The systematic calculation method requiring addition of Ascendant and Moon positions minus the Sun demonstrates how astrological techniques integrate multiple factors rather than depending on single indicators. The careful instruction about sign conversions and the recognition that "every total of more than 30 degrees must be elevated to signs" shows attention to computational details that ensure accuracy.

The careful instruction about sign conversions and the recognition that "every total of more than 30 degrees must be elevated to signs" shows attention to computational details that ensure accuracy.

The Uruguayan Legal Time Documentation: The extraordinary detailed history of Uruguayan time regulations from 1908 through 1941 demonstrates how astrological practice must adapt to changing governmental regulations without losing essential accuracy. The systematic enumeration of different legal time systems shows sophisticated understanding that universal principles must be applied through particular local conditions.

The Daylight Saving Complexity: The recognition that different seasonal adjustments apply—"ADVANCED 14 minutes and 51 seconds from the last Saturday of March until the last Saturday of September" versus "ADVANCED 44 minutes 51 seconds...from the last Saturday of September until the last Saturday of March"—demonstrates how modern governmental interventions in time measurement create complexities requiring careful attention to legal details.

The 1941 War Adjustment: The specific reference to the "Law of July 1941" advancing time "from Saturday August 2, 1941, by 44 minutes and 51 seconds" demonstrates how wartime regulations affect astrological calculations. This particular adjustment, designed to coordinate with other Allied nations' time systems, shows how astrological practice must account for military and political considerations affecting temporal measurement.

The Latitude-Longitude Integration: The systematic requirement to identify both "56 degrees of WEST LONGITUDE from GREENWICH" and "35 degrees of SOUTH LATITUDE" demonstrates how astrological calculation requires complete geographic positioning rather than approximate location. The recognition that Montevideo is "in the Southern Hemisphere" affects house calculations and seasonal correspondences, preventing errors from applying Northern Hemisphere techniques directly.

The Ephemerides Integration: The reference to "Ephemerides of 1942, page of the month of August" and the systematic extraction of "Sidereal Time of 8 hours, 37 minutes and 51 seconds" for specific dates demonstrates how astrological work depends on accumulated empirical data rather than purely theoretical or intuitive approaches. The careful notation "S. T. 9 h. 13 m., 20 s." shows attention to precise recording essential for accurate calculation.

The Afternoon Recognition: The careful note that "this was afternoon – Rule 4th" affecting which midday to use for reference demonstrates attention to temporal details that can significantly affect accuracy. This precision prevents errors that could result from casual approach to time-sensitive calculations.

La Iniciación Vol. 1, No. 5 - September 1942: Document 5 of 9

Progressive Course in Asana Yoga (Continuation)

SALABHASANA (Locust Posture) with Comprehensive Physiological Benefits

By Asuri Kapila, S.I.

La Iniciación Vol. 1, No. 5 - September 1942: Document 5 of 9

Progressive Course in Asana Yoga (Continuation)

SALABHASANA (Locust Posture) with Comprehensive Physiological Benefits

By Asuri Kapila, S.I.

The fifth Asana has been given the name of SALABHASANA, or "locust posture" because it has all the characteristics of a locust, as readers will be able to verify in Fig. 8.

Indeed, SALABHA, in Sanskrit, means "locust."

TECHNIQUE

Lie down on the ground, on the accustomed mat, in ventral position (prone), with the forehead resting on the ground.

Place the arms extended along the body, with the palms of the hands resting on the ground (some yogis place the hands with closed fists).

Being in this position, contract strongly the muscles of the arms, shoulders and back, and raise the legs together and extended to the maximum possible height, at the same time inspiring slowly and deeply.

Remain in this position as long as possible, retaining the breath.

Return slowly to the initial position, at the same time exhaling slowly.

This exercise can be repeated from 3 to 5 times, with an interval of some seconds of rest between each repetition.

VARIANTS

There exist two variants of the SALABHASANA.

1st - The First Variant: ARDHA-SALABHASANA

The first variant is called ARDHA-SALABHASANA. ARDHA means "half" and consequently this variant is the "half locust posture."

It is performed in the following manner:

Place oneself in the same initial position as for the complete SALABHASANA.

Raise only ONE leg at a time, alternating right and left leg.

The exercise is performed in the same manner as the complete SALABHASANA, but it is less fatiguing and can be performed by persons who do not yet have sufficient muscular development to perform the complete posture.

2nd - The Second Variant: BHUJANGASANA (Cobra Posture)

The second variant is called BHUJANGASANA. BHUJANGA means "serpent" or "cobra." For this reason this variant of the SALABHASANA is also called "cobra posture."

It is performed in the following manner:

After having placed oneself in ventral position, place the palms of the hands on the ground at the height of the shoulders.

Supporting oneself on the hands, raise the head and trunk slowly, arching the spine backward as much as possible, at the same time inspiring slowly.

The arms should remain as straight as possible and the abdomen should remain in contact with the ground.

Remain in this position retaining the breath for as long as possible.

Return slowly to the initial position, exhaling slowly.

This variant can be repeated 3 to 5 times.

RESULTS OF THE SALABHASANA

The beneficial effects of the SALABHASANA can be summarized thus:

1st - Spinal Column Strengthening

Extraordinary strengthening of all the muscles of the spinal column, particularly those of the lumbar and dorsal region.

2nd - Abdominal Organs Enhancement