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FREEDOM FROM REACTION (1)
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is one going to take B. Complex? The doctor prescribes a drug to destroy the disease-germs and the patient takes it regularly, whereas the cause of the disease may lie elsсwhere. How could a cure be effected in such a case? The disease may not be due to the germs alone. A great many discases are caused by psychological pressure. With the removal of that pressure, the discase is automatically cured.
Meditation has been found to cure a number of discasesdiabctcs, ulccr, high blood-pressure, etc. How does it happen? No medicine administered and yet the disease is cured! Practisc meditation and the eczema disappears. Why? Simply because many of thcsc discases are primarily psychological; they are rooted in mental tension. We have never seriously inquired into the matter. Subtle implications of violencc evade us -- we are totally preoccupied with its gross maniscstations. It is said that the Jains recognise non-violence to be the first principle of religion. It docs not appear so to me. Ifthey really regarded it as the most important thing in their lise, they would not be afflicted with so many diseases. The fact is that the Jains are no less sick than other people. It shows that they have accepted non-violence only in thcory and they do not practisc it. Preksha Meditation constitutes in itself the practical aspect of religion. We are so involved in futile discussions, that this practical aspect itself stands sadly neglected.
Let us evolve a new approach. Let us not be too much concerned with mere theory; instead let us fully cstablish ourselves in the doctrine of non-violence through practice. What is required is constant evaluation of our efforts. It is only through practice that non-violencc flowers in our life.
An hour's practice of non-violence through Preksha Meditation is far more valuable than a thousand theoretical discussions thereof. Onc who mcditatcs for an hour, has a direct experience of non-violence. Only then does he become capable of fine discrimination. Freed from the tyranny of like and dislike, the mind becomes innocent and pure. This dissolution of like and dislike, no argument, however prolonged, could effect; on the contrary, argument onlv serves to strengthen the habit of love-hate relationship.
I remember an incident during Acharya Sri's visit to Haryana. A resident of Bhiwani approached Acharya Sriand said, "Sir, I wishi to hold a religious debate with you." "What for?" asked Acharya Sri. He answered, "I just want to have it!" "But why? What is your objective?" insisted Acharya Sri. At last he blurted out, "I wish to vanquish you in argument." Acharya Sri laughed and said, "Aren't you making a mountain of a mole hill? What good will it do? If you are so keen to outwit me, I hereby accept defeat. Go and broadcast
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