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Vanessa is a member of the Patanjali Centre who has written a book about her spiritual journey, it is called Hidden Path and is on sale at the ashram for £7.00 (£2 donation to the ashram). She has been a student of Peter Harrison for ten years and is presently learning Sanskrit with him. She teaches meditation and yoga from her home in Henfield. For background formation visit her website www.oshadhimeditation.co.uk.
Hidden Path is about Vanessa’s personal quest for enlightenment from the beginnings of yoga and meditation to the search for teachers in England, Spain and Argentina.
It charts Vanessa’s growing spiritual awareness and covers everyday difficulties when trying to bring spiritual practise into family life. It highlights the usual and not so usual aspects of her life. The reader is encouraged to find its resonance in their own life and invites you to join Vanessa on her voyage of discovery. Comments from reader’s inspiring, moving, thought provoking, a book you can relate to.
It has been well received and is on sale at Watkins Books in London and also from her website, as well as other major bookshops including Amazon and Ebay (with Paypal).

Copies can be posted direct to you for an extra cost of £2 p&p, please contact Vanessa on vanessa@oshadhimediation.co.uk
Below is a chapter called ‘Being’ taken from her book:

I have had the great fortune recently to observe a young baby at close quarters. He was termed a miracle baby in that it took nine attempts at IVF to conceive him and on the final try when my brother and sister in law had given up hope it happened. I do not know if it was because he was so much wanted that inclined him to a delightful predisposition. He smiles and chuckles at anything and everyone. He spends most of his time in joyous contentment.
My guru had told me many times that a newborn baby is in bliss and that one could learn much by observing them and being in their presence. I paid lip service to this; I had brought up two children of my own and had cared for many others in my lifetime. Yes they were delightful, perfect, innocent, small human beings who have a charm all of their own but there were also the screams, dirty nappies, constant demands for food and attention. Caught up in the web of caring leaves little time to stand back and observe them objectively. They are loveable and mainly that is all that one sees. At the time when my children were very young, I did not understand what meditation was all about, let alone identify if they were indeed in a meditative state themselves.
Spending time with my nephew has aided my understanding of what the bliss of Being is in reality. At the time of writing he is six months old and sitting upright with support, his eyes take in everything he sees. He is fascinated by the way I eat and watches every movement I make. He constantly watches my reactions and is ever ready to catch my eye and make me smile. He really appreciates the attention I give him and he stares deeply into my eyes. There was one point when our eyes interlocked that I became aware that these were not just a young child’s eyes looking at me but something more. Big blue eyes but they contained a beckoning to what was beyond them; I sensed they were a window to Being or at the very least his soul. It was like the shutters were open, the window was open, the curtains were open and it was there for me to see – the space of eternity. I stumbled to find the right words to encompass it, as in Tao terms it is the unspoken of, when it is spoken of, it loses its essence, it is not meant to be captured in mere words.
This was a puzzle I had pondered over many times since I started on my spiritual journey. The words Being and consciousness were brought to me but if you have never experienced them for yourself how to you know what they mean. You just have to take them on good authority that they do exist and hope that one day they will be revealed to you. I took it on board in the vedic tradition that we were all part of a whole, that there was no separation between us and Being, we were all part of the same thing. To try and get it clear in my mind I likened it to a big teapot full of tea. Being was the tea and it got poured out into different cups, in our planet be it animals, flowers, humans etc. When each died the tea got returned to the big teapot and then it was repoured into something different. Being was changeless in its various forms. Although this is an over simplified example it has helped me grapple with this unknown quantity. It was all part of the whole and nothing was separate. Often God is separated from us and is perceived as something outside oneself to be worshipped. To be told you are God, God is you is a conundrum. It is the same as being told you are consciousness/Being and that you do not have to seek it, as you are it. I did question why I had not found it sooner if I had it all along. Why was it so elusive to find?
The mind-boggling even got larger when I was told that the world I lived in was not the real world but an illusory one called maya, that Being was in fact the reality. All I can say is that you sit tight and slowly all will be revealed. Just looking into the baby’s eyes, I could start to begin to understand what was being said. I knew from my mediation experiences that I was not my mind or body, that I was something beyond. In those same states I could feel myself disappear, there was no person called me. I did not need to breathe or have bodily functions as there was no actual body. I cannot say I was ether, it was more of a nothingness. It was not an empty nothingness but a space containing all. In this realm the mind does not exist so there is no thinking, no brain to grapple to try and understand it. Just acceptance of what was. I now have a clearer picture that this would be Reality (another word for Being or consciousness) and that what I see in my life is the unreal. Saying unreal does not mean that it is not real but that it is a manifestation of the Real. Trees, houses, people even furniture are all manifestations of Being. There are multifarious forms of Reality filled with the same Being.
Just when I get an inkling of what is said, I am presented with the image of an empty house, each room is an empty space, so if that house was demolished, what happens to the empty space where does it go? It does not go anywhere because the space is still there. So it is with Being, it is always there. We are surrounded by it, it is outside and within, there is no separation between the two. The Being that I have within myself is the same Being as the person next to you has, it is one of the same we are made of the same stuff. Our problems arise because we do not recognise or acknowledge that this is the case. We highlight individuality which focuses on our differences, when we do this conflict arises and disagreements occur which lead to disharmony. We seem to thrive on this environment even though it leads to great unhappiness. We alienate each other although underneath this lies a yearning to become whole with another. We pair in partners to ward off the feeling of isolation and disconnection, yet all the time the thing that would satisfy us most is right under our noses, if only we chose to look – unity.
I return to looking, looking into my young nephew’s eyes where a whole vista of understanding arose but that window of opportunity gets slowly obscured as a child develops. Not totally though, as you can catch a glimpse of it in any adult’s eye. My greatest joy is seeing that flicker still alive in an adult’s eye. It is a moment when you say ‘yes’ that’s what it is all about. I really saw it, it was really there. Such moments cast away the doubts and Being shines through, which helps to propel oneself further on the spiritual path. As with anything a spiritual journey has its ups and downs and it is never easy

The Patanjali Centre for Classical Yoga, was featured in a BBC programme filmed at the ashram it was transmitted on BBC1 on the 18th October 2006 .“82 year-old Hindu swami, Indrananda Ji, believes that yoga has been hijacked by pop stars and health clubs and separated from its ancient spiritual roots.
“I am trying to shout loudly that the yoga most are following is not the correct way of doing it. Many of them have no idea what yoga is.” Swami Indrananda Ji
In his bid to rescue yoga, Swami Ji invites five volunteers from a Bolton supermarket to immerse themselves in the yogic way of life. But, with chanting at dawn, a strict diet, and some strenuous postures, how many of them will last the course?”

According to the producer, the first day audience of this programme on TV, was watched by 0.9m on various BBC channels. In all the number had risen later to 1.8m. So we can safely say that our message of Yoga should have reached the most interested Yoga lovers.

“It was a truly special experience and one to be repeated over and over” – a typical student response to experiencing a weekend retreat at the Ashram. Previous groups have been very keen to visit again and maybe other teachers would like to consider talking to their students about a visit. It is not overly expensive to stay, the new accommodation is wonderful and every moment with Swami Ji is a blessing, whether it is in the kitchen, doing asanas, listening to his wisdom or enjoying his sense of humour.

You could join together with others, or visit alone. We are lucky to have such a wonderful place to enjoy Yoga together with the Darshan of our dearest Guruji. It is an exceptional blessing.

Hari Om Shirley

This article was written by Mahant Premanandaji Giri, who is a regular visitor to the ashram. At satsangs, he regularly entertains us with chants and songs and his excellent guitar playing.

All matter originates from vibration, and the audible aspect or quality of that vibration is sound, which can also be felt internally as sympathetic vibration. “In the beginning was the Word, the Logos, and the Word was God, and the Word was made flesh.” At causal, creative level, this Word or sphota is said to be beyond the scope of the normal range of our auditory and mental equipment, but becomes manifest as Nada Brahma, divine sound, that which can be heard by yogis and rishis within. Eventually this manifests on a gross or earthly level as shabda and varna, words and letters, by means of human intelligence and the mystery of the Goddess of speech, Vak, or Ma Saraswati Devi.

The letters of the Sanskrit alphabet, from which English, amongst other Indo-European languages has developed, represent seed sounds, ”bija mantra”. In themselves they often have no specific meaning but carry great psychic power. The repetition of these sounds, with devotion and awareness of meaning, ”will introduce a new rhythm and harmony into the personality, which calms the nerves and unifies the powers of the mind…in due course, this leads to an awakening of the spirit within”. (Swami Yatiswarananda)

Thus mantra is holy sound. Mantra literally means “mind-freeing,” that is, release from the clutches of the all pervasive ego. Release brings relief and joy. By concentrating on the sound, with a feeling of atma bhava or siddh bhava, (attitudes of loving devotion and intelligent, meaningful power) the practitioner seeks to free his/her mind from the mundane cycle of everyday events (samsara) to find peace and harmony within, to a wider sense of reality and super, or supra consciousness.

Mantras may be chanted aloud, muttered under the breath or repeated silently. The gross sublimes to the subtle, so the last is said to have the greatest power. Uttering the mantra releases some of that power, which is why some are kept secret; however chanting, especially communally, can be a great source of joy and spiritual release.

It is said that a mantra should be delivered by a Guru, a realised spiritual being. This is true, partly because of the power of siddhis accruing therefrom which may be easily abused, and because the Guru should be able to see into the mind of the disciple and select a mantra suitable for him/her. There are many mantras in the public domain which may be used and chanted by people from all walks of life with beneficial healing and life-enhancing effects; but to activate the shakti or spiritual driving force of the mantra, initiation (diksha) through a guru is essential. The Lord manifests in the heart of the Guru and transmits spiritual power to the heart of the disciple. This is Guru Parampara. As the mantra emanates from the soul of all being that energy is reflected in one’s own soul, and hence one’s life, as the moon reflects the light of the sun.

The origin of all audible sound is Aum; all sounds are contained within it. Aum forms the root basis for all creation; it precedes mantras, ends mantras, and is a universal mantra. Aum is a symbol, visual and aural, of infinite power, and is a means for release (moksha). In the Bhagavad Gita, Sri Krishna says the syllable Aum, uttered at the time of death, will bring one on to Him, (B.G. 8:13); indeed He says He is the pranava, “that which should be worshipped”, “pavitram omkara”. It is a means for release from samsara and the round of births and deaths:

Aumkaram bindu sanyuktam Nityam dhyayanti yoginah Kamadam mokshadam chaiva Omkarayei namo namah (Adi Sri Shankaracharya, Sataksharam Stotram)

“We offer obeisance and praises to the sound symbol Om, of the same nature as the sacred creative seed. Always the subject of meditation by yogis, Aum brings fulfilment of desires and release from bondage”

Patanjali Maharishi Ji says (1:27) “Tasya vacakah pranavah”, His (God’s, Ishvara’s) word (vak) is Aum. (1:28) “Tajjapah tadartha bhavanam”, It is to be repeated with meaning and feeling. Here is the key to success on the spiritual path, the raft to cross to the other shore, the power to free the mind. “Then mastery over the inner self is acquired by the removal of obstacles” (1:29)

Aum is the very embodiment of the trinity of Brahma, Vishnu and Mahesh (Shiva), Father, Son and Holy Spirit, which creates, pervades, and destroys this material universe; through concentrating on and meditating on the sound one is brought closer to the spiritual energy which sustains the process.

In it’s purest form, meditation on Aum represents/leads to nirguna meditation, that without form or qualities. Sri Krishna points out in chapter 6 of the Gita the difficulties of this practice for the majority of aspirants: the mind needs something tangible to grasp onto and assist in sanyama, i.e. saguna meditation, so concentrating on an image or form of one’s ideal is recommended. The form chosen, the Ishta devata or one wished for will vary according to historical time, culture, temperament and spiritual lineage of the aspirant, but will always be accompanied by a corresponding mantra and provide an object of focus with which she/he can identify, love and serve, and indeed ultimately become one with.

Sri Krisna exhorts Arjuna, his disciple, (B.G. 9:34): “Manmana bhava madbhakto maghaji man namaskuru, Mamavaishyasi satyam te pratijane priyosi me” “Fix thy mind on Me, bow down to Me, sacrifice unto Me, you will surely come to Me”, and in Ch. 18, 65 he adds; “For, I promise, thou art dear to Me”.

So mantra yoga involves bhakti yoga, the yoga of devotion, gyan yoga and dhyan yoga, a triad of disciplines combining that special knowledge and love which leads to peace and happiness in this world and the next…it is a raft to cross the ocean of delusion, a lakshya, a fixing point or anchor to hold fast to in times of difficulty and provide support, protection and constant renewal of the feeling of one’s closeness with God. So eventually, after many lakhs of repetition, the yogi attains at-one-ment with the very essence of the mantra.

This article was first published in the November 1990 issue of Yoga and Health. It is reproduced here as it is still very relevant to life today.

Ashrama is not only an Institute, like Gurukulas, where aspirants/disciples are taught by their Master/Gurus, it is also a stage in human life which, according to the Vedas, should last for 100 years. It is divided into four “Ashramas” or stages of 25 years each. The first is Brahmacharya (mentioned by Rishi Patanjali as one of the Yamas), or student life. Children enter into this Ashrama at the age of 5 to 8 years and are sent to Guru-Grihas or the Residential Universities of ancient India where the Rishis were the Vice Chancellors. Children of all castes, from royal to peasant families, lived and were educated together until they completed their education and reached the age of 25 years when it was time to enter the next stage called “Grahasthyashrama” or family life.

The student on returning home was free to get married with, of course, the permission of his Guru and enter into the second stage of his or her life in order to perform the responsibilities of a householder. It should be noted that according to the Vedas of Hindus tradition, marriage was not intended for sensual gratification. Rather it was a code of chastity, harmony and self restraint for the achievement of the highest goal in human life. It is not surprising that a law has recently been passed by the British Parliament that any harassment caused to a woman as a result of sensual satisfaction will be considered a crime which can be brought before the courts. Although we should learn according to the teachings of Yoga to control our sensual desires, this Act is certainly a step in the right direction.

In India, a wife was regarded as an equal partner in all religious observances and, without her, a man was not permitted to take part in sacrificial rites. The four aims of human life (Dharma/Virtue, Artha/Wealth, Kama/Desire or enjoyment and Moksha/Liberation) were met in the “householder” stage. In fact, all other Ashramas are dependent on the householder for their financial support and it is therefore permissible for the householder to earn in a righteous manner as much money as possible which he is then free to contribute to the well being of others who are either learning or imparting true knowledge to the rest of society.

After having fulfilled the duties and responsibilities of the householder life, when one reaches the age of about fifty, one enters the third Ashrama otherwise known as the Vanaprasthya stage. i.e. one gives up all responsibilities and retires to a forest or secluded place suitable for meditation. In this retired life one is supposed to establish Centres of Vanaprasthya , or Ashramas of learning and teaching for the welfare of society where he will remain for a further 25 years, i.e. until the age of 75. This is, in fact, the preparatory stage for the next and final Ashrama of “Sannyasa” which is the subject of our article.

“Sannyasa” or Life of Renunciation, as we have seen above, is the final stage of an ascetic or, we should say, human life. The description of Ashrama has been beautifully given by one Swami Yatishwarananda Ji of Bharat Sevashram Sangha in his book “Reflections on Hinduism”. He says that when one reaches the age of 75 (or enters into Sannyasa Ashrama), one renounces everything of the world, i.e. the name, fame, wealth, family and friends and all worldly responsibilities. One rests calmly in God. Sannyasa, as Swami Yatishwarananda means Ji says, means renunciation of all objects and tendencies relating to non-self. The prescribed actions for the Sannyasi are chiefly four: Meditation, Purity and Good Conduct, Sense Control and Living on Alms. If this ideal of renunciation loses its charm from society, it becomes a hell of sensuality and vulgarism. The Sannyasa life requires purification of the body, mind and spirit and the annihilation of all desires. Brahma-Sutra Bhasya of Shankaracharta (BS III, iv) says that the Sannyasi is eligible to pursue the path of knowledge. Further, it explains that the seeker after knowledge must endeavour to possess such virtues as calmness, equanimity, and self-control (BS III, iv. 27). These virtues are necessary to turn the mind inward in search of the true Self. Endowed with the cardinal virtues, one follows the path of knowledge and gains the ultimate goal, which is release or Moksha (ibid, III, iv.1).

Sannyasa has also been explained in depth in Chapter V of the Bhagavad Gita. Lord Krishna says, “He should be known a constant Sannyasi who neither hates nor desires; free from the pairs of opposites, he is easily set free from bondage”. (BG, v.3). Further in verse 18 the Lord tells Arjuna that men of self-knowledge, i.e. Sannyasi, look no differently on a Brahamana imbued with learning and humility, or a cow, an elephant, a dog or an outcast. It is said that a Sannyasi is [freed?}from the obligation of all rites, etc, but Lord Krishna makes it clear that only the person who discharges his duty without seeking the fruit is a Sannyasi or Yogi (BG Chapter VI.1). In the next verse, He tells Arjuna, “Know that as Yoga, which is called Sannyasa, for none becomes a Yogi without renouncing Sankalpa (the selfish motives which lie behind actions).”

The scriptures are therefore clear that one is not eligible or should not enter into the Order of Sannyasa until one is pure in body and mind, free from the pairs of opposites and has renounced everything one possesses. But the sanctions of the scriptures are being violated as aspirants enter into this Ashrama without having regard to the qualities required, being initiated by their Master’s into this Order. It is a great tragedy that this has been happening all around us for the last two or three decades. Of course, the disciples feel proud of wearing the orange robes and changing their names.