Is Prayer Scientific?
(Excerpts from book “Cure Yourself”, author Swami Vijnananand, S.V.)
Recipropathy neither encourages nor discourages the institution of prayer. Because, in one sense Recipropathy believes in the power of silence. From the view-point of truth, in meditation there is a lesser risk of positive untruth being uttered. The question can be viewed from two angles:
(A) An option can be exercised in favor of leading life of as much "reactions" as possible. Live detached life to your capacity.
(B) Try to make mind vacant, call it prayer or use any word of your choice. This option is open only if it is feasible for one to take mind in a state really devoid of emotion. There is nothing unscientific if the pursuer of prayers can visualize the true tenet of prayer. Abusing prayer is as much a dogma as abuse of prayer itself, yet a real prayer leaves no room for abuses of either description. Scientists who stamp action-less state as a mystic affair have more to learn from the fact that at the speed of light, length contracts to zero and clocks stand still. Strictly speaking, an action-less state in its truest sense is equivalent to the maximum speed of any mass conceivable; whether such possibility is feasible or not, is no issue at this point. This observation leads to contradiction; nevertheless, the contradiction is born out of scientific investigation. Till the contradiction is un-riddled by science, we have hardly any privilege to play the fool of prayer-believers. On the background of this premise a Recipropath can suggest the following points for the consideration of a seeker elevating his mind to a comparatively blank, vacant, detached state.
1. As you set in for concentration, take a pen, note book and a mirror. Spend the first few moments in setting yourself and then look into the mirror. Stare straight in your own eyes.
2. Speak to yourself. Be conscious of an energy penetrating through. Imagine that you now propose to explain to the origin of that energy, your actions in last 24 hours, as if you are submitting a report of yesterday to yourself. Begin with an interrogation: Can all actions of yours be defended? No white-washing now.
3. It is a discourse between you and yourself. Promise yourself not to repeat what ills you should have refrained from. If it cannot be set right immediately, ask for time.
4. Continue the check-up each day.
5. If not on the first day, after a lapse of a few days following the daily check-up, try to spare a few minutes to close your eyes during the prayer.
6. Try to visualize energy in yourself beyond your eyes, ears, and every tissue of yourself.
7. Put up an attempt to forget every entanglement which may try to disturb you at the moment.
8. If a thought is irresistible, open your eyes and record the gist of though disturbing you in the note book.
9. Close your eyes again. If another thought disturbs you, repeat the same process. Register it in your note book.
10. On pursuing the process for a month, go through the entire record. Subsequently every day before closing the eyes for the meditation, ask yourself if you cannot live without these thoughts even for a few seconds? You will be ashamed to find that causes interrupting your prayer were too trifling to imagine. The revelation will give your mind more tranquility as you resume the prayer.
11. Now, the success awaits you. At least for a few seconds, keeping your mind cool, undisturbed, collected may be achieved.
12. Repeat the process day after day. Use the note book as friend, philosopher and guide. It remains a good tutor. Day by day self-recognition will instruct you that each thought disturbing your prayer on previous days can be attributed to one emotion or the other. The record should serve you to understand that the so called engrossing thoughts are too petty to brood over. This finding strengthens your mind and assists you to do away with them during the prayer.
13. Another way. At times, at the resumption of prayer overpowering sentiment paralyses you - say embittering anger about one-time comrade. Try to recollect a good point in the old mate. A note of music, instead of an old friend, may disturb the concentration. Imagine the tune's finest wave identifies with your "mind". The ultimate object of concentration is to realize that incredible speed resembles inertness and resort to a state of "active inactivity".
14. The process is languid. It is an uphill task to do away with petty emotions and angularities. Convince yourself that these angularities so dear to you, eat you up.
15. Analysis of anger may turn over a new leaf in life. Guess Mr. X and yourself at a cross purpose. You quiver with rage. In the situation, multifarious probabilities are conceivable.
(A) Mr. X may be your family member, friend or a well-intentioned relative, who in your eyes has committed a blunder. Obviously, you should ignore the unintentional slip.
(B) Mr. X may be, alternatively, your adversary. He wants you to get irritated. Your fury serves his purpose. Your resentment has to be curbed so that you would not assist your own foe.
(C) One more salient point. When Mr. X fans your anger, either he is unfair or you are in the wrong. If Mr. X has misbehaved, there is no propriety in yourself heating up and hitting at your own body. On the other hand, in the instance of your being inequitable, thank Mr. X that he struggles to put you on the right path.
16. Most often, adherents of Recipropathy experience sudden recovery from ailment. Yet, it is advisable to attribute it to "coincidental cure". Set aside part of your prayer in inflicting pain on yourself under such circumstances in acceptance of your unpunished sins. It is a gallant gesture in right direction. It gives you no license to commit sins during the rest of the day. It merely keeps the conscious awake and alert.
17. Wrath is not a solitary example. Every emotion can be dispensed with on proper analysis. An analysis offers a breathing space, infuses confidence and makes your mind vacant or steady. Slowly increase this period of vacuum and state of equilibrium. Infallibly and automatically, ability to work for the whole day in serene, unruffled way multiplies. It is the surprise gift of the prayer.
18. The process of inactivating the mind should be slow and natural. To convince ourselves is the most irksome adventure. We hesitate and eschew conceding Truth as a single factor that can redeem us in our worldly life; however, in theory truth is known to us having a supreme second-to-none strength. No purpose is served by declaring a war against ourselves, in a superficial sense. No doubt mind is to be ultimately won. Yet an undue haste bears no fruit. It impairs rather than repairs.
(To be continued)
Vijay R. Joshi.