Our Logo

The Meaning Behind the AHYMSIN Logo

by Swami Veda Bharati

Introduction

There are two ways to enter a psycho-spiritual-cosmological mandala diagram or a sigil. One way is to start from the outside border and go towards the centre. The other is to start from the interior centre and move towards the exterior. Here we shall not elaborate on this aspect of shri-vidya (the complex science from which, among other areas of knowledge, all mandalas originate). We shall, however, start from the exterior and go towards the centre of the logo.A mandala, a sigil, or a spiritual symbol, even more than the verbal language of the realized, contains in itself invisible layers of meaning. When we can ‘see’ all the layers at once, it is a level of enlightenment. Here we express few of the levels of our logo.

The Sarpa (Serpent)

The rim is a serpent with its tale in its mouth. This has been a very ancient symbol in the major spiritual cultures of the world. The Greeks called it ourobouros. It represents all the forces and spiritual energies that are timeless in such a way that they always return to their own origin.

It is the self turning unto itself in samadhi, self-complete, self-contented, self-fulfilled. It is a symbol of the consciousness of eternity and infinity.

The serpent is the kundalini (see Swami Rama’s writings on kundalini and this writer’s Thousand Names of Kundalini) that in the higher beyond-the-breath pranayamas returns unto herself instead of discharging herself through the outward openings of the gross body sense-windows.

Be wise as serpents — Jesus Matthew 10.16

The serpent also represents all the galaxies, which return unto the equilibrium (saamya) of their interior energies at the end of a cycle of creation and then lie coiled. On these coils Vishnu, the Creative Force of Divinity, rests during the eons of dissolution. So do the galaxies of our energies that lie coiled at the base of the spine.

The serpent has been a symbol of healing and medicine as seen in the cadeusius, the universal medical symbol in which the serpent wraps itself around a spine-like staff in a manner similar to the diagrams of ida and pingala crossing at different centres of consciousness, the chakras. Originally the cadeusius was a symbol of peace between opposing forces

If the serpent evokes images of a venomous creature, let us bear in mind the ayurvedic motto :

viShasya viSham auShahadham “Poison is the antidote to poison.”

A viSha-vaidya, physician specializing in handling poisons and poisonous creatures, uses the poison to cure and heal. So should we convert all the energies appearing to be venomous in life into healing powers

The Kalasha (Vessel)

In our logo, the serpent also forms the shape of kalasha, a round full goblet, used in all the rituals and expressions of loving and caring relationships in India as a symbol of fullness and completeness. For some more details see our Philosophy of Hatha Yoga, chapter 2.

The Two Hamsas (Swans)

We shall later publish our translation of the hamsa-mantra.

Also see our explanation of the meditational phrase ‘soham=hamso’ in our Mantra and Meditation book, pages 51-61.

The two swans represent the purity of our breath and its awareness as the free-winged prana.

The swans are the ‘visual words’ of what we have described above, the iconographic representation of these ideas.

Our logo has two symbols of the concept of ‘remaining in the world but not of the world’. The swan’s feathers are proverbial for dwelling in the water but not being impeded by it; the water does not cling to them but just slides off them. So should we live in the world but not be affected by it. The world should not adversely affect us by our clinging to it.

Thus will the ‘two’, the world of duality, be our step towards the unity of the breath, prana and the swan-soul.

Hamsa is also the ancient Vedic name for the Sun, the Sun-swan, the Sun-soul.

The Padma (Lotus)

The lotus is born in the mud at the bottom of a pool but rises above the waters, scattering beauty and fragrance. Its roots purify the water. It looks up into the light of the sky. It blooms at the sight of the sun. So may we, born in the earthly mud rise above it and come up to the surface to gaze at the Sun of the Highest Spirit and thereby bloom. May we scatter beauty and fragrance. May the waters of the world not cling to us but that we may learn detachment and freedom from adverse effects of attachments.

Though the lotus dwells in the water, water drops do not cling to it; they slide off it.

Because of all the above meanings, the ancient sages of India chose the lotus as the symbol of creation as well as renouncing while living in the world. It is one of the three major symbols of the Chinese civilization as well, with the same meaning.

The Face (dhyana-murti)

The meditative face is the face of all siddhas (accomplished adepts among the yogis), rishis (realized seers), and Buddhas (enlightened ones). This meditative face inspires our faces to become as clear, without exhibiting any mind-wrinkles but having an inward smile of purity, the reawakened pristine innocence of the soul.

The Flame (shikha)

On the head is seen a flame. It rises from a spot called brahma-randhra, Brahman’s hollow. It is the location of the highest chakra from which the spiritual energy emanates especially after this seventh centre is awakened. It radiates light of wisdom and compassion. It is also the spot through which the yogi departs from the body upon ‘death’ and the flame then represents the final mastery of the art of dying. This mystery is more lucidly explained in Swami Rama’s Sacred Journey.

In many statues of the Buddha also such a flame is seen rising from the same spot in the head. In many spiritual cultures worldwide this spot in the centre of the head held sacred in different ways.

On each symbol in the logo an entire book can be written but this brief explanation will suffice here.

Writing at the Base

The writing at the base is

योगः समाधिः | yogaḥ samādhiḥ | yogah samadhih | Yoga = samadhi | Yoga [is] samadhi.

This is a verbless sentence on the very first sutra of the Yoga-sutras of Patanjali (the codifier par excellence of yoga) in the commentary of the first commentator sage Vyasa . Please see this writer’s Commentary on the Yoga-sutras for further explanation.

The entire yoga science must be studied and practised on the basis of this definition of yoga. All other definitions are subservient to it and are to support this, our, goal in yoga.

From “The Yogic and Meditative Meaning of Ahymsin Logo” © 2008 © ASSOCIATION OF HIMALAYAN YOGA MEDITATION SOCIETIES INTERNATIONAL (AHYMSIN), all rights reserved.

Who we are?

AHYMSIN is a group of initiates within the Himalayan Yoga Meditation Tradition, who come together for the purpose of attaining spiritual liberation. Being initiated within the unbroken spiritual tradition and lineage of the Himalayan Masters, we are members of a greater spiritual family, the Guru family. Swami Veda Bharati called this spiritual family as the sangha, a Mindfield of Community and he taught us that “with a stable mind, you can stabilize all external circumstances.”

“Yoga Philosophy views the mind as Universal field; its waves passing through us and becoming our individual minds. This Universal mind is a radiant force and is also known as a Universal Guru within.” – Swami Veda Bharati

Thus, to serve this mutual goal, groups and individuals from across the globe support each other as kalyan-mitras (friends on the noble path), beyond the boundaries of religion, caste, race, gender, etc. for the purpose of stabilizing our individual minds and the Universal Mind.

Q: Why Would Anyone Want to Join AHYMSIN?

Swami Veda’s answer: “They don’t join AHYMSIN, they receive an initiation. AHYMSIN is a group of initiates for support. How can groups or individuals help the greater family in a spiritual sense? This evolves from time to time if we can succeed in developing a sentiment of Sangha.”

To serve this purpose, AHYMSIN Adhyatma Samiti (Spiritual Committee) members are always and readily available for personal guidance, including Swami Ritavan Bharati, Swami Ma Radha Bharati, Swami Tat Sat Bharati, Swami Ma Turiya Bharati, Swami Ma Sewa Bharati, Carolyn Hume, Helen Choe (Hansa), Lalita Arya (Amma Ji), Matilde Caro Reoyo, Michael Kissener, Pt. Hari Shankar Dabral, Pt. Ashutosh Sharma, Raghavendra Adiga, Rajah Indran, Savitri Jugdeo, Shi Hong, Sofia Foetina, Stephen Anthony Parker (Stoma), Wong Yoong Khiang, Wolfgang Bischoff, and Adhikari Bhoi.

Questions on spiritual practice may be sent directly to adhyatmasamiti@gmail.com . This email is only accessible by members of the Adhyatma Samiti.

AHYMSIN Sangha members meet every three years at Swami Rama Sadhaka Grama Ashram in Rishikesh to elect the AHYMSIN Executive Committee and office bearers. During the AHYMSIN Sangha Gathering in 2023, the AHYMSIN Executive Committee for 2023 – 2026 was elected. Shi Hong serves as President, Chuck Linke serves as Senior Vice President, and Mayanne Krech and Dowlat Budhram serve as Vice Presidents of AHYMSIN.

Our Charitable Activities

In our continuous effort for the larger benefit of humanity and in line with our mission, our charitable activities include the ongoing Education Welfare Fund and Gangotri Sadhu Seva, and the “Sadhaka Grama Gaushala”. While the

AHYMSIN has extended its charitable efforts amidst the surge in covid cases in India and the following lockdown –

• to support our front line workers by providing covid safety supplies,
• to help and support underprivileged families who have lost their loved ones due to covid, and
• to provide food ration to poor families in remote villages of Uttarakhand, who have lost their jobs.

Under the Education Welfare Fund , AHYMSIN supports the school education of children from economically weaker sections. The scholarship is provided to cover their expenses against school fees, books, stationary, uniform etc.

With a project close to the heart of Gurudeva and in line with Swami Veda’s wish, AHYMSIN continued to support the sadhus of Gangotri. The winters are extremely tough up in the Himalayas as heavy snowfall makes it impossible for the inhabitants to receive food and other supplies from the foothills.

The Sadhu Seva Project supports 45-50 sadhus each year by providing them with enough supplies for groceries, vegetables, medicines, clothes, etc. to sustain the icy winters.

In the thousands of years old tradition of ashrams and gurukulams in India, yajnashalas and gaushalas were always an indispensable part, and so is our Gaushala the heart of SRSG. The mother cows provide us with fresh milk to nurture us and we serve them. We are blessed with the presence of 7 cows and 3 calves in our Sadhaka Grama Gaushala.