Author: Mandala

Celebrations of Swami Rama’s 100th Birthday in the Hungarian Community

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Hari Om,

Dear Members of the International Ahymsin Family,

We are glad to share some events with you from the Hungarian community that we spent remembering Gurudev’s teachings and loving heritage. Please feel free to join us even if you don’t speak Hungarian but are eager to visit us, as live translation is provided at most events.

Our yearly gathering took place on 24th March at the Budapest Center. The program included Swami Ritavan’s teaching on Shradha, Smrti, and Samadhi – transmitted by Ilona, the current leader of the Hungarian community – that we received during a 3-week long ‘Mantra and Purascharana’ retreat at the SRSG. Those who were present at this early Spring occasion could listen to the personal experiences of those who attended the Purascharana retreat. Tamás Margittay gave us a vast and yet colorful lecture on the Guru-disciple relationship, covering some stories from Gurudev’s life with his Master. These stories serve as inspiration on how to advance on our path with ardent determination and devotion, even at times when devastation or our own personal limitations create blockages. Yet, as the stories from Gurudev’s life remind us, we are all held and guided by the finest and subtlest of forces, the Guru force, the more we dare to lean on it.

We continued with the introduction to the new Sangha Mantra, the Akhanda-mandalakaram mantra, contemplating the many layers it encompasses. The event ended with a meditation guided by Anna Mezősi, which opened our 100-day long Purascharana with a sankalpa to complete 150,000 mantra repetitions honoring Swami Rama’s 100th Birthday.

There are more upcoming events as part of the centenary celebrations. Since Covid, the Community has been providing free evening meditation sessions online at 9 PM (CEST), which will now serve as the core practice for the 100-day Purascharana. On Sundays, right before the meditation class, a regular session is offered for those who have questions related to the mantra practice. Personal sharings and discussions on different topics supporting our sankalpa are encouraged.

This year marks a milestone for the Hungarian Community as we are celebrating our 20th anniversary. We are grateful to host Swami Ritavan on 21st June for our community’s birthday, which is open to everyone interested, including potential new members as well as those who have been contributing in many ways over the last 20 years. It is our pleasure to welcome Ashutosh Sharma and John Sellinger, our excellent teachers in TTP, and Stephen Parker. Stoma can join us through an online lecture. The regular one-week-long silence retreat will be held by Swami Ji, Ashu Ji, and John this year, making it even more exceptional.

The 100-day-long Purascharana will be completed on 30th June.
As Swami Ji reminded us, the centenary can serve as an opportunity for each one of us to deepen and strengthen our relationship with the Guru spirit.

May we delve into this sacred celebration through the vibrations of the Akhanda-mandalakaram mantra. May the Guru bless our local and global communities so that we can flourish and provide shelter in these austere times for those who are in need.

Om,
Dora Mariasi

HYT-TTP News

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Dear members of the AHYMSIN Himalayan Family,

The HYT-TTP team would like to wish you all wonderful insights, depth of practices and studies and in 2025.

Last year, HYT-TTP completed 25 years, as well as 18 years of our Teacher Transformation programme managed at SRSG since the creation AHYMSIN.  Over the years, over 2000 students who have registered, attended and benefited from our programme.

We would like to take this occasion to invite all AHYMSIN family members to take a sankalpa to bring their practices to the next level and to engage with our HYT-TTP programme, whether for a 200-H, 500-H or 600-H certification, or for your own personal spiritual progress through continuing education.

Reflecting on the past 25 years, we are now looking forward to the coming 25.  With the reality of global inflation and rising costs, our expenses have increased substantially in the post covid era.  In order to be able to continue serving the AHYMSIN global community and yoga teachers worldwide for the many years to come, we have arrived to the conclusion that after 18 years of having kept the same minimal tuition rates, we now face the reality of needing to increase our tuition fees by approximately 20%.

As it has always been the case, our fees will continue to be adjusted to each country’s economy, and we will not turn anyone away on financial ground.  For students having financial constraints, scholarship opportunities will continue to be available upon request.

If you register and complete your tuition payment by November 1st 2025, you will still be able to take the benefit of our current tuition rates.

As part of the AHYMSIN non-profit society, our only aim is to cover or operational costs and continue the viability of the mission through sharing the teachings of the Himalayan sages, so that the next generations can also benefit from the wisdom of the Himalayan Tradition.

Please keep in mind the dates of our upcoming Teacher training and Continuing education retreats at Swami Rama Sadhaka Grama:

  • Level 1
    • March 9th to 22nd 2025
    • November 9th to 22nd 2025
    • March 15th to 28th 2026
    • November 8th to 21st 2026

 

  • Level 2
    • November 9th to 22nd 2025
    • November 8th to 21st 2026

 

  • Level 3
    • March 15th to 28th 2026

 

  • 200-H Certification (for students who have completed their Level 1 retreat and Home Study only)
    • November 24th to 28th 2025
    • November 23rd to 27th 2026

 

  • 500-H Certification (for students who have completed their Level 3 retreat only)
    • March 30th to April 3rd

We also would like to encourage and inspire our level 2 and level 3 students to complete your studies to become mentors, faculty and teachers to others as you continue to grow in your seva to the tradition.  If you are a level 2 student already ready to continue with you level 3 or planning to be ready for the March 2026 retreat, please let us know now at info@himlayanyogatradition.com.

We are looking forward to hearing from you and to meet you at one of our upcoming retreats.

In service of the Tradition.

With My Heart on My Palms and Tears in My Eyes

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In India Hindus, Christians, Muslims, Sikhs, Parsis, and Sufis have lived harmoniously for many centuries. India is a melting pot. Whoever visits India gets into this pot. This has been the history of Indian civilization. In the subcontinent of India people were peaceful, but the aliens who ruled India created hatred among the various religious groups because of their policy of divide and rule.

Sufis from all over the world go to India to pay homage to Indian Sufis. Even today India is the home of Sufism. Sufism is a religion of love and is not followed by Mohammedans exclusively. Among the several Sufi sages I have met, one of the greatest was a woman who lived in the city of Agra, 120 miles away from Delhi. This city is famous because of the Taj Mahal, a symbol of love and one of the wonders of the world.

Once I traveled from the Himalayas to visit this old woman sage, who lived completely naked in a small dargah [dwelling and worshipping place of a holy Moslem fakir]. She was ninety-three years of age and never slept at night. I used to call her Bibiji; this word is used for “mother.” She would call me “my son” (Bete). During my stay at Agra I regularly visited this Sufi woman sage between twelve and one in the morning. My visiting Bibiji at nights was misunderstood—so much that people started thinking I had lost my equilibrium. Several high army officials and learned people also used to visit her. Colonel J. S. Khaira was her great devotee. Although she was adored by Hindus and others equally, many people in the city did not understand this great Sufi mystic and her mysterious way of living. Her compassion toward her visitors was immense, but her attitude toward the mundane world was self-explanatory: “The people of the world have learned how to fill up earthen bowls with grains and coins, but no one knows how to fill the bowl of the heart.”

One night Bibiji told me that it would be easy for me to meet God. I asked, “What is the way?” She said, “To be one with the Divine, one has simply to detach oneself from this mundane world and be linked with the Beloved. It is so simple. Offer your rooh [soul] to the Lord and then there is nothing to be done or realized anymore.”

I said, “Bibiji, but how?” She started using a dialogue. I am narrating it exactly as she related it to me.

She said: “As I went to see my Beloved, He asked, ‘Who is that standing at the entrance of my shrine?’ I said, ‘Thy lover, Lord.’ The Lord said, ‘What proof can you give?’ I said, ‘Here is my heart on my palms and tears in my eyes.’

“And the Lord said, ‘I accept thy offering, for I also love thee. Thou art mine. Go and live in the dargah.’ Since then, my son, I live here. I wait for Him day and night, and I will wait for Him till eternity.”

I remembered the words of a great man, who said, “This poisonous tree of life has but two fruits: contemplation on immortality, and conversing with the sages.” Many times I would watch a very powerful light emanating from Bibiji’s eyes. She impressed me deeply because of her superb divine ecstasy, her complete self-surrender, and her unfathomable love for God. She said, “The pearl of wisdom is already hidden within the shell in the ocean of the heart. Dive deep and one day you will find it.”

One day she smilingly cast off her body. A light like that of a star was witnessed by twelve of us who were sitting around her. The light came out of her heart and sped toward the sky like lightning. She remains in my heart always. I remember my Bibiji with great love and reverence.

Editor’s Note:

This is an excerpt from Living with the Himalayan Masters by Swami Rama, published by the Himalayan Institute Press, 2007.

Guru is a Stream and a Channel of Knowledge

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The word guru is so misused that I feel hurt sometimes. It is such a noble word, such a wonderful word. After your mother has given birth to you, and your parents have raised you, then the role of the guru begins, and he helps you fulfill the purpose of your life. Even if I’m a very bad man and somebody calls me guru, I have to become the best for the sake of the person who expects it of me. A guru is different from a teacher. Guru is a compound of two words, gu and ru. Gu means “darkness”; ru means “light”: that which dispels the darkness of ignorance is called guru. In the West the word guru is often misused. In India this word is used with reverence and is always associated with holiness and the highest wisdom. It is a very sacred word. It is seldom used by itself, but always with its suffix, deva. Deva means “bright being.” An enlightened master or guru is called gurudeva.

There is a vast difference between an ordinary teacher and a spiritual master. All followers of a guru, whatever their age, even if they are eighty years old, are like children to him. He will feed them, give them shelter, and then teach them, without expecting anything in return. I asked my master, “Why does he do this?” He said, “He has no other desires but teaching those aspirants who are prepared. If he doesn’t do this, what shall he do?”

When a student goes to a guru he takes a bundle of dry sticks. With reverence and love he bows and says, “Here, I offer this.” That indicates that he is surrendering himself with all his mind, action, and speech with a single desire to attain the highest wisdom. The guru burns those sticks and says, “Now I will guide you and protect you in the future.” Then he initiates the student on various levels and gives him the disciplines to practice. It is such a pure relationship that I don’t think any other relationship is even comparable. Everything the guru has, even his body, mind, and soul, belongs to his student. But if he has any odd habits at all, they belong only to himself.

The guru imparts a word and says, “This will be an eternal friend to you. Remember this word. It will help you.” That is called mantra initiation. Then he explains how to use the mantra. He removes obstacles. Since the student has desires and many problems, he does not know how to make decisions properly. So the guru will teach him how to decide and how to remain peaceful and tranquil. He will say, “Sometimes you have noble thoughts, but you do not bring them into action. Come on, make your mind one-pointed. You are powerful, and my blessings are with you.”

You try your best to do something for him, but you cannot, because he doesn’t need anything. Such a compassionate one spontaneously attracts your attention, for you are bewildered. You wonder, “Why is he doing so much for me? What does he want from me?” He wants nothing, for what he is doing is his duty, the purpose of his life. If he guides you, he is not obliging you, he is doing his work. He cannot live without doing his duty.

Such people are called gurus. They guide humanity. As the sun shines and lives far above, the guru gives his spiritual love and remains unattached. Guru is not a physical being. Those who think of the guru as a body or as a man do not understand this pious word. If a guru comes to think that his power is his own, then he is a guide no more. The guru is tradition; he is a stream of knowledge. That stream of knowledge goes through many channels. Christ also said this when he healed people and they called him Lord. He said, “This is because of my Father; I am only a channel.”

No human being can ever become a guru. But when a human being allows himself to be used as a channel for receiving and transmitting by the Power of Powers, then it happens. And for that, a human being should learn to be selfless. Usually love is mingled with selfishness. I need something, so I say, “I love you.” You need something, so you love me. This is what we call love in the world. But when you do actions selflessly in a spontaneous way, then that is really love. You don’t expect any reward. Genuine gurus cannot live without selflessness, for selfless love is the very basis of their enlightenment. They radiate life and light from the unknown corners of the world. The world does not know them, and they do not want recognition.

Don’t ever believe anyone who comes to you and demands, “Worship me.” Even Christ and Buddha did not ask that. Never forget that guru is not the goal. Guru is like a boat for crossing the river. It is very important to have a good boat, and it is very dangerous to have a boat that is leaking. But after you have crossed the river you don’t need to hang on to your boat, and you certainly don’t worship the boat.

Many fanatics think they should worship a guru. A guru should receive your love and respect—that is different from worship. If my guru and the Lord both come together, I will go to my guru first and say, “Thank you very much. You have introduced me to the Lord.” I will not go to the Lord and say, “Thank you very much, Lord. You have given me my guru.

Editor’s Note:

This is an excerpt from Living with the Himalayan Masters by Swami Rama, published by the Himalayan Institute Press, 2007.

Learning to Give

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Nearly all children are quite selfish by nature. They do not want to give anything to others. I was trained to reverse this tendency.

In the mountains I used to take only one meal a day. I would have one chapati, some vegetables, and a glass of milk. One day when it was almost one o’clock I washed my hands, sat down, and the food was given to me. I said grace and was about to start eating when my master came in and said, “Wait!” I asked, “What’s the matter?” He answered, “An old swami has come. He’s hungry and you must give him your food.”

“No,” I argued, “I’m not going to, even if he is a swami. I’m also hungry and I won’t get any more food until tomorrow.” He said, “You won’t die. Give it to him. But don’t give it just because I am ordering you. Give it as an offering of love.” I said, “I’m hungry. How can I feel love toward someone who is eating my food?” When he could not convince me to offer my food to the swami he finally said, “I order you to offer your food!”

The swami came in. He was an old man with a white beard. With only a blanket, a walking stick, and wooden sandals, he traveled all alone in the mountains. My master said to him, “I’m so glad that you have come. Will you bless this child for me?”

But I said, “I don’t need your blessing. I need food. I am hungry.”

My master said, “If you lose control in this weak moment, you will lose the battle of life. Please offer your food to the swami. First give him water and then wash his feet.”

I did as I was told, but I did not like it, nor did I understand the meaning of it. I helped him wash his feet and then I asked him to sit down and I gave him my food. Later I found out that he had not had any food for four days.

He took the food and said, “God bless you! You will never feel hunger unless food comes before you. This is my blessing to you.”

His voice still echoes in my ears. From that very day, I have been free from that urge which had so often led me to childish cravings.

There is a narrow barrier between selfishness and selflessness, love and hatred. After crossing it one enjoys doing things for others, without seeking anything in return. This is the highest of all joys, and an essential step in the path of enlightenment. A selfish man can never imagine this state of realization, for he remains within the limited boundaries built by his ego. A selfless man trains his ego and uses it for higher purposes. Selflessness is one common characteristic that we find among all great men and women of the world. Nothing could be achieved without selfless service. All the rituals and knowledge of the scriptures are in vain if actions are performed without selflessness.

Editor’s Note:

This is an excerpt from Living with the Himalayan Masters by Swami Rama, published by the Himalayan Institute Press, 2007.

Learning to Use the Mantra

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When a mantra is imparted to a student, it is meant to be used in a particular and specific way during the practice of meditation. Mantras are not spoken or muttered on the gross physical level, with the mouth, tongue, and voice box, but instead, are heard first mentally, and then allowed to become increasingly subtle and fine. The goal is to eventually achieve a state of constant, effortless awareness, called ajapa japa. To be beneficial, the mantra must be appropriate to the student’s level of attainment, personality, desires, and attitudes.

There are two types of sounds in the world: those which are created by the external world and heard by the ears, and those inner sounds which are called anahata nada (unstruck sounds). Unstruck sounds do not vibrate in quite the same way that sound vibrates in the external world. These sounds are described as having a guiding or leading quality, which carries the meditator to the center of silence within.

A mantra that is used in meditation is a special kind of sound, which does not obstruct or interfere with the flow of breath in meditation, but instead helps to balance and refine the breath, leading to a unique and special state. This state is called sushumna awakening. When the sushumna nadi or channel is active, the breath flows freely and equally through both nostrils simultaneously. This unique state is different than the normal functioning of the body, breath, and mind, in which ether the left nadi (ida) or the right nadi (pingala) is active, leading to dominance in one or the other of the nostrils. When the student succeeds in activating sushumna, the breath flows evenly through both nostrils and both the breath and the mind function in complete harmony. This special state is ideally suited for meditation, for when it is achieved, the mind becomes completely inward in its focus.

As the mind becomes more inward, it disconnects from the external senses. Then the student will experience a flow of thoughts and impressions coming forward from the unconscious mind, the storehouse of all the impressions of our lifetime. These impressions, thoughts, and emotions have created deep grooves in the unconscious mind. The purpose of mantra is to help us to go beyond these impressions and grooves, creating new, beneficial channels in the mind. Then, the mind begins to flow spontaneously in the new grooves created by the mantra. This helps the mind to become concentrated, one-pointed, and inward. As the mind centers on the mantra, the myriad other impressions, memories, thoughts, and emotions of the conscious and unconscious mind become still.

Once a student has received a mantra, he or she should seek to practice that mantra for some time, bringing it to increasingly subtle and fine levels of experience. Sometimes modern students become impatient after practicing the mantra for only a few weeks’ or months’ time, feeling that they are making no progress because they cannot perceive any dramatic or immediate external changes as a result of this practice. Some conclude that their mantra is not the “right” mantra, and seek other practices. Others simply discontinue their practice, disheartened by their supposed lack of progress. Such a situation is like the impatience experienced by a small child who plants a tulip bulb in September, and then wants to dig it up two days later because he or she has not yet seen any signs of a flower.

Patience is essential in the practice of meditation. One should work with the mantra with full dedication and with a deep feeling for the mantra for some time. Eventually, the mantra becomes like a loyal friend, who will never abandon you and who is always available to help you. That is why teachers sometimes tell their students that a dependence on any external person or object will always disappoint the student at some time, whereas seeking a sense of solace and comfort from the mantra will be helpful, especially during those times in every human life when loneliness and doubt exist.

When you begin the practice of meditation on a mantra, you are systematically working to make conscious successively deeper and more remote levels of your own inner experience. This process has two aspects. The first is one of refinement and purification of the existing impressions of the mind. The second, which occurs simultaneously, is one of cultivating and deepening the experience of the mantra, through active meditation and japa, in order to create a positive groove in both conscious and unconscious levels of mind. Because most people have not yet acquired much sensitivity to or awareness of the deeper levels of themselves, it is not easy for them to observe and appreciate the deep changes that are taking place within during this process. But as one continues to practice meditation on the mantra, an internal process is taking place that will eventually reveal and express itself both in increasingly refined and evolved external behavior and also in a gradual deepening of the experience of meditation.

Editor’ Note

Excerpted from The Transforming Power of Yoga: The Subtle Science of Altering the Mindstream by Swami Rama, Yoga International, May/June 1992

Sacred Name

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It is by names that we think of things. With names, we can speak of one thing as opposed to another. There is power in a name; consider the profound impact of hearing your name called. In folklore, knowing the true name of something was said to grant authority over it. Take the tale of Rumpelstiltskin, for example. In this story, a miller falsely boasts that his daughter can spin straw into gold. Hearing this, the king imprisons the miller’s daughter and orders her to spin straw into gold for him, threatening execution if she fails. She sinks into hopelessness, and suddenly, a little man appears in her closed chamber and offers a bargain: he would spin the straw into gold in exchange for her firstborn. The woman agrees to save herself from the King’s punishment, and the imp fulfills his part of the deal. But then her child is born, and the imp comes to collect payment. In desperation, she pleads to keep the child. The little rascal agrees to relent only if she says his name. By sheer chance, she discovers it, and upon uttering “Rumpelstiltskin,” the imp loses his claim to the child.

With this in mind, one might wonder: What is “Sacred Name?” Is it the title given to God in various spiritual traditions? Is it Brahma, Vishnu, or Shiva? Is it the inexpressible name written as YHVH in Jewish texts? This name is considered forbidden to pronounce and infinitely powerful. To avoid misuse, Jews refer to God in prayer as Adonai (Lord) or Hashem (the name). Is the Sacred Name a mantram, such as OM?

From the perspective of meditation, the Sacred Name is found in silence. Whether it is a sound or silence itself, it is through entering deep inner silence that one encounters the sacred and discovers the Sacred Name. Only the material requires words. What is real and true is beyond material, beyond words. Silent—the silence that is the source of all. We might say that the Sacred Name is silence, and that sounds, such as prayers or mantrams, lead us to that silence.

Editor’s Note:

Randall Krause has been intensively practicing the meditative practices of the Himalayan yoga sages for more than 30 years and is a senior teacher and senior mentor in the Himalayan Yoga Tradition. He has a Certificate in Yoga Philosophy from Loyola Marymount University—L.A. and a M.A. degree in Interdisciplinary Consciousness Studies from John F. Kennedy University in Orinda, California. He formerly practiced law. Currently, Randall teaches and mentors students all over the world via the Internet. Randall is presently leading a bi-monthly Zoom sastanga on Self-Transformation through Ahymsin.

See here for information:  Self-Transformational Practices in the Himalayan Yoga Tradition

To learn more and to see additional offerings from Randall Krause, please visit: www.hymla.com.

Journey to the Inner Cave of the Self: Recurring Experiences of Full Moon Meditations

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Meditation has been a spiritual practice of the Himalayan sages for millennia. The practice has been handed down from time immemorial in a tradition through the guru-shishya (guru-disciple) lineage that spans thousands of years. The Himalayan Mountains of India have been the home of the enlightened sages for millennia and they have provided the perennial flow of their realized wisdom on the process, discipline and practices to those who are eager to learn and have sought their wisdom and guidance to continue the great tradition. These great sages lived the experiences of the great spiritual teachings and passed on their knowledge of the yogic teachings to their disciples who then became masters in the lineage. The wisdom and knowledge of the Himalayan masters are not the origin of any one individual. Thousands of years have passed since the divine inspired knowledge of the Rishis (our first human scientists) have graced our earth with their perfect knowledge of life, human existence, the cosmos, etc.

There are many spiritual paths and practices that have evolved over time due to the diversity, inclinations and particular emphasis of the masters. However, the Himalayan Yoga Tradition has preserved the unique system of combining the oral instructions and experiences of the long line of saints and yoga masters over the millennia, with the wisdom of Yoga’s classical text (the Yoga Sutras of Patanjali) and the Tantric philosophy and practices of the lineage. The tradition brings together these three streams of knowledge and practices in a unique and integral manner.

Significance of Full Moon

To understand the importance of full moon in Hindu spiritual and religious practices, it is important to understand the Hindu calendar, the planetary movements that occur during various times of the year and the influence of the moon on human behavior. The Hindu calendar follows the lunar month, and Amavasya, the new moon night, falls at the beginning of the new lunar month, which lasts for about 30 days.

The calculation of the years and months are based on the movements of the moon around the earth, and various festivals and religious holidays are celebrated based on these movements. The Hindu monthly cycle comprises two fortnights totaling 30 days, that is divided into two periods of 15 days each. One fortnight is called Shukla Paksha and the second is Krishna Paksha. The 15 days when the moon waxes (ascendancy of the moon) is called Shukla Paksha. The full moon appears as a perfect bright round disc on the 15th day (called Purnima). This is then followed by 15 days of the waning of the moon called Krishna Paksha. The new moon appears on the 15th day of Krishna Paksha and is called Amavasya. This night is actually the darkest night of the month and the moon will not be seen.

Hindus believe that human beings have always had a close link to nature, and that changes in nature influence human behavior. The fortnightly cycle of the moon exerts a great influence on the human anatomy, just as it affects the water bodies on earth in the form of cycles of tides. During a full moon, a person may display unusual behavior, such as a tendency to become restless, irritable and ill-tempered, showing signs of behavior that hints of ‘lunacy’ – a term derived from the Latin word for moon, “luna.” This perception of human behavior during the full moon is shared in many cultures around the world.

In Hindu practice, there are specific rituals for the new moon and full moon days. Purnima, the full moon day, is considered auspicious in the Hindu Calendar and many devotees practice fasting throughout the day, with some persons praying to the presiding deity, Lord Vishnu.

It is ideal to fast or take light food on full moon and new moon days, as it is said to reduce the acidic content in our system, slows down the metabolic rate and increases endurance. This restores the body and mind balance. Praying also helps in subduing the emotions and controls the outburst of temper.

For persons of the Hindu tradition, as well as in some other cultures, the day of the full moon is considered a sacred and sanctified one, in which prayers, meditation, the practice of silence and even fasting is done. In many countries (such as Mauritius, Fiji, Suriname and Guyana) where Hindus have settled over many years and they continue with the Hindu tradition, Hindu groups observe the day of the full moon by offering prayers and singing kirtans and songs in their mandirs (temples) in the evening. For these groups, the night of the full moon provides a fulfilling and everlasting impression of the richness of the tradition.

One of the remarkable practices of the Himalayan Yoga Tradition, as taught by Swami Rama and Swami Veda is the practice of meditating on full moon’s day. Disciples and followers of the Tradition, wherever they are around the world, sit at specific times on full moon day to meditate for at least one hour. Regular practice of meditation on this day takes an individual out from any situation of their life and kindles the divine qualities within the person. The meditation stabilizes the personal mind and the personal life of the individual. The constant meditation practice is an inward journey to the innermost cave of the self, providing a solid base for kindling the divine flame and spiritual upliftment over time. When individuals who are stabilized sit at the same time in different parts of the world, with the same intention and purpose on full moon day, they become part of a larger mindfield whose vibrations multiply manyfold, spreading the subtle message of peace, harmony and joy.

AHYMSIN Korea on The First UN World Meditation Day

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We heard from Divya that December 21st was designated as World Meditation Day, and we set two goals: to make it widely known that December 21st was designated as World Meditation Day and to have AHYMSIN Family members, like at Swami Rama Sadhaka Grama Ashram (SRSG), meditate continuously for 24 hours.

We prepared posters and banner designs for the first goal and distributed them to AHYMSIN members who run the yoga centers.

They installed posters and banners inside and outside the centers to make it widely known.

For the second goal, to continue meditation for 24 hours, we did it from 10:30 AM on the 21st to 11:30 AM on the 22nd, the same time as the Indian Ashram. From 10:30 AM to 9:30 PM on the 21st, the yoga centers set a time for meditation in a relay, and from 9:30 PM on the 21st, we put a meditation schedule centered around AHYMSIN Korea Faculty members so that meditation would not be interrupted.

In this way, AHYMSIN Korea celebrated the first UN World Meditation Day with many initiates and non-initiates. Those who participated were very happy and grateful that this day was designated. They said that their meditation practice became deeper through this day.

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And here is the The First UN World Meditation Day experienced by Woo Jeehyun.

She was initiated by Swami Ma Ratha in 2020. She is currently studying at AHYMSIN Korea TTP and runs Orn Yoga Center in Seoul.

“It has been a joyful experience preparing for the first World Meditation Day with Ahymsin. I have been happily contemplating how to commemorate this day with the yoga center members while deeply embedding the significance of meditation into our daily lives—aiming for a tone that is neither too heavy nor too light.

First, I promoted the UN-designated World Meditation Day during the week before the classes. Even if they are busy on that day, I encouraged members to stop by the yoga center, even if just for a moment, to close their eyes and focus on their calm breathing, enjoying the collective energy of meditation shared worldwide.

Our yoga center’s training approach emphasizes relaxed classes focused on asanas and breath awareness. Members who have experienced the joy of relaxation through our Yoga Nidra sessions on Fridays expressed their eagerness to participate and join in.

From 2 PM to 6 PM, we kept the lights of the yoga center on, inviting anyone to come by for 5 minutes, 10 minutes, or even more than an hour. A total of 17 members registered to share their availability to participate.”

At 2 o’clock, I took care of the seating for the first member who arrived on time.”

Meditation Sequence

  1. Roll up the mat from the back (and place a cushion or blanket on it if needed), then sit comfortably with your sit bones resting on top.
  2. Align your head, neck, and torso in a straight line.
  3. Feel the breath in your nostrils and relax your entire body.
  4. Observe your breathing calmly, and if thoughts arise, simply watch them come and go.
  5. Silently chant “So” as you inhale and “Ham” as you exhale.
  6. Meditate for as long as feels comfortable.

I suggested following this meditation sequence. Then, I played Swami Rama’s meditation guide video and read aloud the Korean translation alongside his voice as a 10-minute meditation guide. Afterward, participants continued meditating on their own for over 30 minutes.

As she left, she smiled brightly with a relaxed expression, holding the prepared rice cakes and meditation booklets in her hands. She mentioned that the meditation guide was helpful and that it was a wonderful experience.

At 3:30 PM, Professor Kim, MeeKyung and Instructor Seol, Mira from AHYMSIN Korea visited the yoga center and participated in the meditation session until the very end. Perhaps because they generously shared AHYMSIN’s energy, some members who joined afterward remarked that they had never experienced a group meditation that was so serene and allowed for such deep concentration.

We laid out our mats, and between 2 PM and 6 PM, a total of 14 members participated in meditation at their own preferred times. They meditated for durations ranging from 20 minutes to as long as an hour. When asked about their experiences, one member shared that living in a shared house made it rare to have such a quiet, prolonged moment of stillness, and it brought her a sense of peace and happiness. Another member, who described herself as having many thoughts, mentioned that during meditation, more thoughts initially surfaced, making her realize how much she thinks. However, after repeatedly focusing their awareness on the flow of breath between her nostrils and her navel, she started to feel a gradual clearing of their thoughts. Another participant mentioned experiencing a blank state—not quite sleep, not fully awake—but a sense of comfort and happiness that they couldn’t quite define.

These reflections made me realize that rather than providing extensive explanations or instructions about meditation, allowing individuals to participate and have their own experiences is indeed the best approach.

Since taking photos during meditation is not possible, I took a few pictures whenever participants who planned to join came for practice the day before. When I mentioned that the photos would be shared with the association, they kindly smiled and willingly posed for the pictures.

The morning after World Meditation Day, I proposed setting aside a short period of silent meditation—ranging from 2 to 5 minutes—at the end of each practice session during this week, accompanied by a banner. Everyone gladly embraced the idea and took the time to face their inner stillness. Moving forward, The Orn Yoga practice will incorporate more silent meditation into sessions, working with regular members to learn and explore the true meaning of yoga meditation through practice. I am grateful to Ahymsin for giving us this opportunity to participate in ‘The first UN World Meditation Day’.

A Loving Invite to the First World Meditation Day

Posted on by Mandala

Dear Beloved Sangha Members,

Hari Om.

We are delighted to share with you all that the United Nations has declared December 21 as the World Meditation Day. The resolution co-sponsored by India was unanimously accepted by the United Nations General Assembly recently. This unanimous acceptance by 193 nations is a true testament that the world leaders are now finally recognising the importance of meditation practice in holistic wellbeing of individuals, societies, nations, and the entire world. The World Meditation Day, which falls on the day of the winter solstice, will surely bring more awareness to the practice of meditation at a global level.

World-Meditation-Day

We are so very happy to hear of this wonderful news and extend our heartfelt invitation to each one of our AHYMSIN family members to come together in spirit and practice for this momentous occasion. At the Swami Rama Sadhaka Grama (SRSG) Ashram in Rishikesh, we will all sit together for 25-hours long akhanda (non-stop; continuous) meditation, beginning at 7 am India time on 21 December until 8 am India time on 22 December, for world peace.

The World Meditation Day shall serve as another opportunity and reminder for us to reconnect with the sacred, ancient yoga meditation tradition of the Himalayan Masters that we are all a part of and that beckon upon us to “practice, practice, practice”, as our Gurudeva Swami Rama has said.

Our beloved Swami Veda Bharati has written:

“The Himalayan Tradition of Yoga Meditation is distinguished in that it:

  • is the first meditative tradition,
  • is the most comprehensive, integral and all-inclusive,
  • has given birth to the major meditative traditions of the world and has continued to enrich them all,
  • does not require adherence to a belief system but experientially helps verify metaphysical reality,
  • has an unbroken lineage whose continuity is ensured through transmission of shakti in meditative and initiatory states.”

As students and initiates within this ancient meditative tradition, we have received the blessing of walking in the footsteps of the great Himalayan Sages who have very lovingly illuminated the path of meditation for our spiritual upliftment. The illumination of their wisdom continues to light our way forward, and through our practices, we make an attempt to honour their teachings.

You are lovingly invited to sit in meditation, for as long as you comfortable can, multiple times throughout the day, wherever you are, in your home or with friends. Total beginners and longtime practitioners, non-initiates and initiates are all welcome. As Swami Veda has said, “Let the quietness of the mind continue even after you rise…”

Swami Veda has written:

“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.

When all sit together at the same time even in different parts of the world, they connect to the Universal Guru mind and generate a strong field, like so many magnets being joined together and forming a much stronger magnet; the strength of each then equals the combined strength of all.

Thus it is when we join together in meditation, and together enter the Guru-mind’s Field. On certain days of the year the Wave of Beauty and the Wave of Bliss flows very strong. These are the sacred days.”

Come, let us sit together in meditation on this sacred day of winter solstice, even if apart in distance, united in our shared spiritual goal and our shared love for the Tradition. We may take a sankalpa (mental resolve) on this day to reconnect with the Guru Lineage, recommit to our meditation practice, and re-cognise the Self. As we journey inward, with each of our meditation sittings, we move one step closer to our ultimate spiritual goal. Each moment of quietude and silence in meditation is thus a doorway to something profoundly divine and eternal.

On this special day, we bow down in reverence of the Gurus in this ancient Himalayan Lineage who have bestowed upon each of us the greatest blessing that is of inner peace and silence through our practice of meditation.

This first World Meditation Day, would you also be celebrating with us? Do share how you celebrate this day with us, along with some beautiful pictures at ahymsin@gmail.com.

We will be very happy to hear from our family members on this special occasion.

In loving service

Dr Divya Gupta

On behalf of AHYMSIN Office