The Himalayan Tradition of Yoga Meditation

The great Sages have passed the teachings and knowledge of the tradition in an unbroken lineage since the Vedic period. The great Sage Shankaracharya organized his teaching 1200 years ago into five centers of the Himalayan Tradition. The Himalayan Yoga Meditation Tradition is one of the five centers called the Bharati lineage. Bha means “the light of knowledge,” rati means “a lover who is absorbed in it,” thus, Bharati indicates one, who as a lover of knowledge, becomes totally absorbed in its light. The methods and philosophies of the Himalayan Tradition have withstood the test of time for thousands of years and have been a vast reservoir of knowledge and experience. 

The initial purpose of the tradition is to awaken the divine flame within each human being and the goal is for each student to become a master of the tradition in coming to know his or her true Self. Self-Realization can be achieved via meditation. The teacher’s task is to selflessly help his/her disciples on the way to enlightenment. Knowledge is passed down experientially through the transmission of a pulsation of energy.

The Himalayan Tradition combines the wisdom of the Yog sūtras of Patañjali, the contemplative insights of the Advaita Vedānta philosophy, and the intense devotion of the Śri Vidyā Tantra. In the tradition, the three elements are integrally linked in a unified system. The principal tenets and practices of all known methods of meditation are included in the Himalayan Tradition and, for the most part, these systems have arisen out of it. The specific oral instructions and initiatory experiences are passed on by a long line of yoga masters and saints. 

The Himalayan Yoga Meditation Tradition practice consists of several chief components.

Purification of thoughts and emotions 

Prevention of internal disturbances from extraneous thoughts and sentiments arising during meditation. This is perfected by practicing the five yamas: non-violence (ahiṃsā), truthfulness (satya), non-stealing (asteya), abstinence from sensual indulgence (Brahmacharya), non-possessiveness (aparigraha), and the five niyamas: purity (Śauca), contentment (saṃtoṣa), practices that lead to perfection of body, mind, and senses (tapas), study that leads to knowledge of the Self (Svādhyāya), surrender to the ultimate reality (Īśvarapraṇidhāna).1

Other practices to further perfect thoughts and emotions are the four brahma-viharas or right attitudes: friendliness toward the happy, compassion for the unhappy, delight in the virtuous, and indifference toward the wicked (YS.I.33). The antidotes to disturbing thoughts, prati-pakṣa-bhāvanā (YS.II.33), to ward off the thoughts (vitarkas) opposed to the yamas, niyamas, and brahma-viharas (YS.II.34) are perfected. These practices lead to pra-sadana, clarity and purification of mind, making the mind pleasant and clear, and thereby to sthiti-ni-bandhana, physical and mental stability and steadiness in life and during meditation. Further purification is accomplished by conquering the vikshepas, the nine disturbances in the path of concentration.

Mindfulness

A significant component in the practice of postures is self-awareness, a deep self-observation, in all states, of body, breath, and especially the mind. 

Prāṇayama 

Prāṇayama has two definitions: “control of prāṇa” and “expansion of prāṇa”. Prāṇa is the ‘’primary energy’’, the entire universe is a manifestation of prāṇa. The practice of breath regulation leads to an expansion of energetic capacity. Breath awareness and breath regulation are two of the most important components in learning and teaching yoga breathing practices and prāṇayama in the tradition. Breath awareness branches of into practices that lead to meditative experiences like nadi-shodhana (purification of subtle energy channels).^1,2,3

Śavāsana

These practices are designed to help the practitioner enter their subtle body sūkṣmaśarīra). The interior exercises are detailed and go far beyond pure relaxation. They can be practices at the level of annamaya kośa (body sheet), Prāṇamaya kośa (vital sheet), or manomaya kośa (mind sheet). As Prāṇa begins to merge into its source in the manomaya kośa, the mind becomes calm, and our senses are stilled. This can lead to yoga-nidrā, sleep of the yogi.^1,4

Pratyāhāra

This is the least understood aṃga (component) of Yoga. It means calming the mind, merging the senses in the calm mind, and calming the sense faculties. This is accomplished via breathing exercises, whereby awareness is centered in the prāṇamaya kośa. In fact, under a capable preceptor one feels the movement of the subtle wind of prāṇa vāyu, which is moving from one point to another point in the body.¹

Japa 

This is not a mere mechanical recitation of a mantra. The science of mantra is based on the sounds vibrations which are predominantly centered in the various stations of the kundalini and cannot be fully understood without initiation. The goal of japa is to bring you into supreme silence.¹

Dhāraṇā

Concentration trains the mind to become one-pointed and focused and is an important preparation for meditation. A proficient preceptor in the tradition is trained in various methods of concentration, including various focal points in the physical body, at the chakra points and in the tattvas (highest elements of reality) etc.³

Dhyāna

All the previous described steps are integral parts of the approach to meditation. Āsanas prepare for a healthy properly relaxed body and allow you to sit comfortably and stably for a long period. ŚavĀsana practices provide for a relaxed body and neuromuscular system. Meditation proper begins at the level of  manomaya kośa.³

Transmission

This is a central point of the tradition. It is the ability of a teacher to pass on the energy of the tradition and teachings and to guide students in their practice.⁴

References

¹Swami Rama – The Royal Path, ²Swami Rama, Rudolph Ballentine MD, Alan Hymes MD – Science of Breath, ³Swami Rama – Meditation and Its Practice, ⁴Swami Veda Bharati – Philosophy of Hatha Yoga