The Praxis Library

The sixth Asana we shall describe bears the name SAVASANA [Sic: printed “SAVASANA73”, the figure a stray footnote mark], and may be practised either after intense work, physical or mental, or on finishing other Asanas, for this one is known as the “posture of revitalisation”. TECHNIQUE. – Lie on the floor, on the back, keeping the legs together and the heels together also, but the great toes separated from the other toes, the arms naturally extended at the sides of the body. Being in this position, which is one of absolute rest, close the eyes and begin to breathe slowly, relaxing completely all the muscles of the body. It is interesting to observe that the process of relaxing the muscles must not be general and simultaneous; rather one must begin with the relaxation of the muscles of the legs, and then proceed successively to the relaxation of the abdominal, thoracic, arm, neck and facial muscles. It is not easy to achieve these successive relaxations, but with practice one will be able to obtain them. This Asana should be performed with the eyes closed, and it is very important that the relaxation begin with the toes and end with the facial muscles, one region of muscles not being relaxed before the perfect relaxation of all the preceding ones has been obtained. Those who come to practise it properly notice that they succeed even in giving a relaxation or rest to the respiratory, cardiac and mental activity. Those who wish to practise it for higher ends should accompany the relaxation of the muscles by repeating continuously the mystic monosyllable OM, thinking upon the Spirit, and meditating also upon calm, serenity and purity of thought and act. Do not fall asleep, but continue in meditation for at least fifteen minutes, which may be progressively increased to sixty minutes. It is very advisable to practise this Asana three times a day: morning, NOON and night. RESULTS. – The beneficial effects of the SAVASANA may be summarised as follows: I.– It restores to the body, wearied by any kind of activity, a beneficial energy, and to the mind a state of serenity.

II.– Practised with some persistence, it effects a very considerable recovery of energy; and practised after other Asanas, during which the greater expenditure causes a more active metabolism, the SAVASANA affords all the tissues a true bath of blood, frankly oxygenated, through the greater ease in peripheral blood distribution, and consequently facilitates the restoration of the normal energetic state. III.– The SAVASANA being also the application of the “law of least effort”, continually used by Nature, it teaches man to practise, for the benefit of his own organism, this “cult of rest” between two series of efforts, thus giving the various organs the opportunity to recover by self-reorganisation — which constitutes one of the most important teachings of Yoga. IV.– This active ternary composing human activity — respiration, circulation and mentalisation — is not only reorganised by the SAVASANA, but its real bonds and mutual natural reactions become ever more effective and perfect. Thus, for example, those who come to be able to relax the solar plexus progressively will thereby reach a progressive control of the nervous system, which will allow them to manage their emotions voluntarily and also to recharge the psychic batteries. V.– As this Asana combines at once posture and meditation, its practice will give progressively not only a more stable state of physical health, but also a profound well-being, tranquillity, calm — a true peace. And for this reason the student is so strongly recommended to use the SAVASANA to meditate upon PEACE. Finally, we may remark that if the SAVASANA is also called the “closing posture”, it is because it is always practised at the end of the other exercises. It is also called the “posture of the three times”, from the 3 periods of the day in which it is performed with most benefit. We shall now give the most important meaning of its name. SAVA means, in Sanskrit, “the extraction or expression of the juice of the SOMA”, and for this reason the posture SAVA-SANA is called that “of revitalisation”; for if on the one hand Soma means Moon, this word also designates the sacred drink used in many Temples and Mysteries to obtain a state of ecstasy. Soma is also employed to designate dense matter with an association of moisture, capable of producing life under the action of heat. The plant from which the sacred drink was obtained is known by the names “Asclepias acida” or “Sarcostemma viminalis” [Sic: printed “Scrcostema viminalis”], although certain sources give as its origin another plant, called Nyagradha, which grows in the region of Poona (India). Soma constitutes, for the Initiate of India, the greatest mystery, for it is granted the qualities of conferring the power of inspiration and of clairvoyance; and it is, mystically speaking, in every respect the same as the Eucharistic Supper occultly understood. Therefore, even though the secret of Soma seems lost to those not truly initiated, we shall summarise something of what is found concerning it in the sacred literature. Soma was considered a sacred drink to be offered to the gods, and was revered as one of the highest means of sacrifice and a cause of divine ecstasies. It was even deified, and came to hold a prominent place in Vedic mythology, for a great part of the RIG-VEDA, composed of more than a hundred books, is dedicated to it. Soma is there described not only as a sacred drink but as being also the divinity of rain, which gives health, wisdom and immortality, there being hymns in which it is mentioned as a lunar divinity, or as representing the Moon. For the religious ceremonial, Soma was obtained by pressing the plant already named, on three occasions: one in the early hours of the morning, another at noon, and the last at

TRIKONASANA — The asana we present to our readers in this number is called TRIKONASANA, which means "posture of the three angles". TECHNIQUE.- First movement: standing vertical, feet together and arms naturally extended at the sides of the body, move the right foot sideways to a distance of sixty centimetres, letting the weight of the body rest on both legs. Second movement: extend the arms sideways to shoulder height while performing a lateral flexion of the body to the right — keeping the left leg well stretched without lifting the foot from the floor, bending the right knee, and grasping with the fingers of the right hand the great toe of the corresponding foot. Third movement: incline the head sideways until it touches the right shoulder. All these movements are very clearly indicated in Fig. 13. · 13

Fourth movement: remain in this position for three minutes, looking at the great toe of the right foot. Fifth movement: performing the inverse movements, return to the initial position. This exercise must be performed slowly, and alternately to the right side and the left. BENEFITS DERIVED FROM TRIKONASANA — The beneficial effects obtained from this asana are the following: 1st. It increases the elasticity, and consequently the natural flexibility, of the spinal column — necessary for the perfect execution of the other asanas. 2nd. Toning of the spinal nerves and, in consequence, greater ease in the circulation of the nervous fluid. 3rd. Toning of the abdominal organs, especially the stomach, liver and intestine, with consequent greater ease for these organs in the fulfilment of their various functions. 4th: Toning of the muscles of the neck, thorax, back, abdomen and legs. Peace to all beings. U A M [Sic: the retype transposes A U M] ·

Today we shall begin with the one called PADMASANA, which means in Sanskrit the “posture of the lotus”.

Padma means lotus, and Asana posture, because when it is carried out it presents all the appearance of a lotus flower, for which reason the Gurus of India so named it.

It is also known by another name: KAMALASANA[42].

Kamala likewise means lotus.

Among the four postures advised by the classical Masters of Yoga for the practice of meditation, Padmasana is considered the most important and the most classical, being also the best for putting oneself in communication with the subtler planes of Nature.

All the RISHIS speak of this posture in the most auspicious terms; it is considered a vitalising, vivifying Asana and highly recommended for women, and can be practised as much by a person of age as by children.

TECHNIQUE — Sit on the ground upon a rug, extending the legs forward; then place the right foot upon the left thigh, and the left foot upon the right thigh, as is shown in figure Nº 1.

It is necessary to keep the trunk, the chest and the neck well straight during the practice of Padmasana.

We recommend most especially that these counsels be taken into account, for they ensure success and visible results.

The student should have a special little corner in which to practise the Asanas, always the same one, quiet, apart from all disturbing noise, interruptions, bad odours, dirty water and contaminated air — the most appropriate being a small room dedicated especially to that purpose.

The ideal is also to be able to perform the Asanas on a roof terrace with air and sun, the organism receiving in this way a triple benefit: the stimulus of the Asanas, the air which will strengthen the lungs, and the sun which will nourish and tone all the tissues — factors very important for health.

Now, if one has a small room to dedicate exclusively to this, that is the ideal; it must be used as a true sanctuary, entering it with devotion, seriousness and faith in what is to be performed, burning if possible some perfume to purify the atmosphere, as is customary in the East before any spiritual undertaking.

No one else should be allowed to enter it, so that the personal aura may not be disharmonised — an aura which, through the continual presence of the disciple, will naturally form day by day and become charged with his emotional and mental emanations; this