This lecture was delivered on August 31, 2019 as part of the Labor Day Vedanta Retreat held in the Olema Vedanta Retreat.
-Holy Mother: One utterance of ‘japa’ with great concentration of mind and with focus on the meaning of the mantra is equal to a million mechanical repetitions of the mantra with the mind elsewhere.
-‘Japa’ has four stages: The first stage is verbal repetition of the holy ‘mantra.’ In the second stage, the verbal repetition has no sound. In the third stage, there is only mental repetition concentrated on the meaning of the ‘mantra.’ In the fourth stage, one fully internalizes the ‘mantra’ and becomes one with it. Meditation starts at the third stage.
-Beginners can practice external ‘japa’ to keep the mind away from harmful objects. But this is only the beginning. Advanced seekers can practice complete identification with the ‘mantra.’
-The Bhagavata Purana teaches how to leave this world with God’s name on your lips and God’s form in your heart. It is a devotional classic. At the same time, it is full of Advaitic teachings. It was written by Vyasa, after Narada instructed him to write something that serves not only to teach how to live ethically in society but as a guiding light to spiritual seekers to reach the highest fulfillment. When Vyasa finished writing the book, his own depression lifted and he attained inner contentment.
-The most intelligent way of leaving the world is repeating the name of God having attained inner fulfillment. King Parikshit’s story is discussed. Sage Shuka taught him the art of life by answering his two questions: “What should a dying man do?” and “What should a dying man not do?”
-Jada Bharata’s story is discussed as an illustration of the danger of “forgetting japa”. Even after taking to spiritual life, distractions, such as obsessive attachment even in the form of apparent compassion, can take place leading to long delays in spiritual evolution.
-Ajamila’s story is discussed to illustrate the importance of remembering ‘japa.’ At the point of death, when he uttered “Narayana”, his son’s name, he suddenly remembered its true meaning as a name of God. The good ‘samskaras’ he had accumulated early in his life, suddenly linked him to God and he was liberated in the end.
-When a ‘mantra’ is repeated by countless saints and sage across thousands of years, it gains spiritual potency. That potency is transmitted to a seeker, when he utters the ‘mantra’ with great faith, ‘shraddha,’ and focused on the meaning of the ‘mantra.’ For Sri Ramakrishna, one utterance of the Mahavakya, “Tat Tvam Asi,” was enough to take him to ‘Samadhi’ – what he heard became a matter of experience.
-‘Japa’ helps one in this life as well as in future lives. Lord Krishna says: “You can’t help but reconnect with your spiritual past.” Your spiritual wealth is never lost.
-Holy Mother warned disciples to be careful of who they associated with and the context in which they were associating. They should develop and practice discerning wisdom. The highest devotee is one who sees the whole creation in God and who sees the presence of God in everything in the world. This is the highest stage – however, when one is evolving, one needs to be careful about association.
-‘Prema,’ ‘maitri’, ‘kripa’ and ‘upeksha’ are discussed as methods to regulate all external relations. A beginner should keep a long distance away from those who may distract him from his spiritual path. A beginner should not try to transform others. He should keep himself focused on a higher ideal. Judging, criticizing, and analyzing others can be harmful so he should remain indifferent to negative associations. -----However, if someone has a sincere interest in spiritual life, the spiritual seeker should have sympathy and help in whatever way possible. Most importantly, a spiritual seeker will benefit through constant company of holy ideas and like-minded spiritual seekers who will strengthen their spiritual convictions and provide good food for the mind. When we sincerely admire the good qualities of others we acquire those qualities.
-Even if we listen to someone speaking ill of others, we inherit a fraction of the evil deed being spoken of. Conversely, when we serve a holy person or speak well of others, we inherit a fraction of their spiritual wealth.
-Prahlada’s story of devotion is discussed. It is important for expectant mothers to feed their minds with spiritual food, as that is transmitted to the child, as was the case with Prahlada. Prahlada taught nine devotional practices: Sravanam, Kirtanam, smaranam, Padasevanam, Archanam, Vandanam, Dasyam, Sakhyam, Atmanivedanam.
-Holy Mother emphasized the importance of ‘karma-yoga.’ A seeker should first give up laziness and do good work with a strong motive. This helps him transform physical energy into spiritual energy. As one evolves, he will be able to practice selfless work. --It is good to work while keeping the mind on God. Swami Vivekananda understood this so the Ramakrishna mission gives opportunities for selfless work, which is critical for spiritual growth, which leads to progress in our ‘japa’ and meditation.
-Holy Mother corrected many wrong notions. For example, she corrected disciples’ obsession with external purity. She also challenged quick-fix methods of spirituality. Sri Ramakrishna and Kedar’s story is discussed – Kedar expected a quick-fix by holding Sri Ramakrishna’s toe, which Sri Ramakrishna made fun of.
-When the Malaya Breeze blows, all trees are transformed into sandalwood, except bamboo, banana and grass. Similarly, when a great incarnation comes, he is like a ship that can take many across the ocean of worldliness.
-Sri Ramakrishna’s instructions were specific to the needs of each disciple. Swami Vivekananda expounded Vedanta as a new spiritual paradigm. Their teachings, as well as those of Shankaracharya’s, are based on Advaita Vedanta.
-Holy Mother instructed monks to learn modern English as well as traditional scriptures. With her unerring insight and despite having no English education herself, she could understand that many Western spiritual seekers would come to the monks for instruction in the future.
-Non-dualism does not contradict dualism – it transcends dualism. The conflict exists only at the philosophical level.
-When we undergo spiritual practices, a secondary spiritual personality begins to emerge. Initially, the voice of this personality is weak, but it gets stronger with practice. It helps the seeker develop natural spiritual instincts and an inner filtering mechanism to hold fast to good things and keep away from negative influences.
-Lord Rama is discussed as an embodiment of a perfect human being and manifesting the 24 qualities described by Valmiki. He was even an ideal enemy – he instructed Vibhishana to perform Ravana’s last rites and to not have hatred towards him. Gandhi was a devotee of Lord Rama and died uttering his name, meaning he had realized total identification with Lord Rama.