Archive for May, 2006


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Definitions

Published on May 3, 2006

These are words or subject matter I find unique, interesting, or pertinent to this website. If there are words (within any articles) that you do not understand or that aren’t in the dictionary, it is due to the fact that like my teacher Dr. David Hawkins, I tend to express things in subjective languaging. Like everything in existence, language also is evolving. If Websters cares to make these additions to their future publications, I’m certain it would be greatly appreciated. In the meantime, I welcome e mail to me for additional explanations.

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Goan links science, spirituality by Out-of-Body experience

Published on May 31, 2006
HERALD NEWS BUREAU

PANJIM, MAY 31 - A Goan engineering student at Florida International University in USA is set to present on the controversial out-of-body experience at the 25th Meeting of the Society for Scientific Exploration at Utah Valley State College, USA, on June 8.

Nelson Abreu is clearly not a typical electrical engineering student. Outside formal university pursuits, he has been researching the out-of-body experience (OBE) and other phenomena that cross traditional academic boundaries since high school.

Nelson, who was born in Lisbon, traces his roots to Goa, where his father, Magno Abreu, hails from Chorao and mother, Lilia Correia, is from Bardez.

A Miami Herald Silver Knight award recipient in 2000, Abreu is attempting to bring the scientific rigour and technical prowess of engineering to questions usually relegated to the clergy, mystics, or New Age aficionados.

“I cannot mock people who think their Near-Death Experiences (NDE’s) and Out-of-Body Experiences (OBE’s) are real, because I have experienced the OBE myself. This experience feels as real as the normal waking state,” said Nelson.

However, the Princeton Engineering Anomalies Research (PEAR) Laboratory intern is the first to concede that it takes much more than that to prove the experience is not merely a vivid mental construct of physiological origin.

Since 1998, Abreu and a few hundred colleagues throughout the world have been studying and developing techniques to “project,” as they call it, by will. The objective is to develop a way for scientists to have many of these experiences themselves.

“Science can only begin to understand the OBE when researchers are able to repeatedly study the occurrence first hand,” he says.

At the 25th Meeting of the Society for Scientific Exploration in Orem, Utah, the young investigator will present his Punctuated Relaxation Technique and discuss how developments such as this one may help advance a science of subjective phenomena that is not constrained by physical limits.

Abreu speculates that the out-of-body experience allows us to glimpse into the multidimensional universe akin to redictions of modern physical theories like string theory.

Investigators like Nelson Abreu think the out-of-body experience is at least as revolutionary as the telescope. Through personal experiences, he predicts scientists will be able to understand phenomena that are now considered “paranormal” and the millennial question of survival of the consciousness after death.

Such futuristic experiments are already underway. Take the Image Target experiments of Rodrigo Medeiros - another electrical engineer - and Patricia Sousa, an international lecturer on the NDE. Participants are asked to describe a picture randomly selected by a computer locked away at the offices of the International Academy of Consciousness in South Miami.

“Though participants rarely make it to the target location, the observations we get can be uncanny,” says Medeiros, “down to photographic precision.”


The Psychological Strain of Living Forever

Published on May 25, 2006

I find this article amusing because the spiritual side to the why and how we are here is never really discussed.__Myswizard

Ker Than
LiveScience Staff Writer
LiveScience.com
Wed May 24, 12:02 PM ET

In Oscar Wilde’s novel, “The Picture of Dorian Gray,” the main character barters his soul for eternal youth but becomes wicked and immoral in the process.

Leon Kass believes humanity risks striking a similar Faustian bargain if it pursues technology that extends life spans beyond what is natural.

If our species ever does unlock the secrets of aging and learns to live forever, we might not lose our souls, but, like Dorian, we will no longer be human either, says Kass, a bioethicist at the University of Chicago and a longtime critic of life-extension research. For Kass, to argue that life is better without death is to argue “that human life would be better being something other than human.”

Kass’ position is controversial, but it gets at some of the central issues surrounding the life extension debate: What is aging? Is it a disease to be cured or a natural part of life? If natural, is it necessarily good for us?

Virtues of mortality

In numerous presentations and papers throughout the years, Kass has argued for what he calls the “virtues of mortality.” First among them is the effect mortality has on our interest in and engagement with life. To number our days, Kass contends, “is the condition for making them count and for treasuring and appreciating all that life brings.”

Kass also believes that the process of aging itself is important because it helps us make sense of our lives.

A 2003 staff working paper drawn up by the U.S. President’s Council of Bioethics—then headed by Kass—states: “The very experience of spending a life, and of becoming spent in doing so contributes to our sense of accomplishment and commitment, and to our sense of the meaningfulness of the passage of time, and of our passage through it.”

Technology that retards aging, the report argues, would “sever age from the moorings of nature, time and maturity.”

Reality sets in

Daniel Callahan of the Hastings Center, a bioethics research institute in New York, agrees that the pursuit of extension technology is unwise, but thinks Kass’ views are too extreme.

“His view is that the fact that we’re going to die makes us think more seriously about our life,” Callahan said. “I don’t know if that’s necessarily true. I’m 75 now, and that certainly hasn’t been my experience.”

Callahan also questions the idea that our humanity is somehow tied to our sense of finitude.

“I don’t think one can make our humanity dependent on the length of our life,” Callahan told Livescience. “Even if we live to be 500, we’ll still be human beings.”

Besides, other critics say, Kass is primarily concerned with immortality, something that most scientists say will never happen. “There is no research into extending the life span thousands of years,” said Richard Miller, a pathologist at the University of Michigan. “That’s fantasy.”

Even when applied to the more modest and realistic goal of extending our life spans by a few years or decades, or even doubling it, Kass’ arguments don’t hold up, said Chris Hackler, head of the Division of Medical Humanities at the University of Arkansas.

“We live [longer now] than we did a century ago but that doesn’t mean we take life any less seriously or less creatively, so I don’t know why projecting that for a doubled lifespan would be radically different,” Hackler said in a recent telephone interview.

Hackler also points out that even if people could potentially live to be 180, they could still die from accidents or disease: It is not the knowledge that we will die by some certain age that spurs us to make the most of life, Hackler says, but the awareness that we can die at any moment—and that will not change even if we are immortal.

Eternal bore

Instead of worrying about what longer life will do to our sense of humanity, Callahan and Hackler wonder what the heck people are going to do with all their extra time. Longer life means more time for boredom to creep in.

“Let’s face it, most peoples’ jobs aren’t all that fascinating,” Hackler said. “They put in a 9-to-5 and they’re glad to have the weekend. So you wonder if having twice as much of this is a good thing, or if you’d get totally burned out.”

Hackler can’t imagine himself ever getting tired of living, but he knows not everyone will feel same way. Determining how much ennui the average person can bear will be important if life extension ever becomes a reality, Hackler says, because extended boredom could result in prolonged unhappiness or higher incidences of suicide.

Against concerns of chronic boredom, those in favor of extending life spans significantly say, “speak for yourself.” Aubrey de Grey from the University of Cambridge believes longer life will invigorate people to do the things they’ve always wanted to do. “There are things that no one attempts today because they feel they’ll never get them done in a lifetime,” de Grey writes. “If a lifetime is a lot longer they’ll try them.”

Callahan thinks this kind of thinking gives the average person too much credit.

“I don’t believe that if you give most people longer lives, even in better health, they are going to find new opportunities and new initiatives,” Callahan has said. “They will want to come and play more golf maybe, but they aren’t going to contribute lots of brand new ideas, at least the ones I know.”

Moderation

Even if people had all the time in the world, they will never be able to do all the things they wanted to do, Callahan argues.

“Even if you’ve seen everything, you might say ‘Well, I want to go see India once again,’” he told LiveScience. “It seems there’s a possibly never-ending cycle there.”

If people end up doing most of the things on their to-do lists by the time they reach 80, then perhaps that is good enough.

“The fact that there are still some countries that I’ve never been to does not ruin my life,” Callahan said. “I’ve never been to Nepal or Antarctica but it’s hard to work that up to some great tragedy of my life.”


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Spiritual Ego

Published on

This is a topic which has been brought up by the students of Dr. Hawkins and others I’ve spoken to along the way. I’m aware of this because of my involvement in the past with many spiritual groups. There usually comes a point in the path of the “seeker” when they get the feeling they may just have a handle on this work. The particular subjective work they’re doing becomes the only way. They feel special, especially if they’ve been chosen or qualified to teach a certain doctrine or way, by the teacher.

Another occurrence while on the path can be very “renowned” teachers, lecturers and famous authors who lose sight of the spiritual path and wind up in the ego’s path. There are many teachers throughout history and even now who allowed ego to get in front of them and fell drastically in their calibrated level of consciousness. Stories abound of spiritual leaders who led their flock into destruction.* All of it is the spiritual ego rearing its head.

It has all the qualities of the larger ego, because egoism is still egoism. The aspirant who chooses a certain way to walk their path does not want to feel their way isn’t the true way. Most of the early work of the spiritual student has nothing whatsoever to do with becoming enlightened. It may however, make one feel lighter or different. Many times it becomes all about the teacher and the work becomes secondary. Other times the path leads to the non-integrous circus of what is called “the fringe” aspect of the spiritual. It encompasses the paranormal, channelers, fortune tellers, ghost hunters, mystery schools and all the paths which have nothing at all to do with seeking enlightenment.

Anything that brings forth the ego has nothing to do with enlightenment. Feeling special is not being spiritual, it’s merely feeling special. It’s not spirituality in it’s highest form. To paraphrase my own teacher Dr. Hawkins, _There are many pretenders and few true teachers. If there were true teachers, enlightenment would be common and it isn’t.

Although it is a rarity, there is nothing special about the path or being on the path. It is a way of being. There are many paths to becoming enlightened along with the practices which encompass those paths. When those paths do not lead to transcending the levels of consciousness, they have little to do with enlightenment and that’s the subject here. If ones’ spiritual ego is rearing its head, enlightenment is only an idea, rather than a goal. In order to avoid having ones’ spiritual ego become an obstacle to enlightenment, surrender the ego and whatever comes up to Divinity.
* read Dr. David Hawkins and Spiritual Traps under Devotional Nonduality Topic


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Alice Bailey

Published on May 23, 2006

This is a brief biography of Alice Bailey, who had a genuine influence on western spiritualism through “Theosophy.” Although I have read many of Alice Baileys’ works, due to the fact that most of her works were supposedly channeled (cal. under 200) through ‘The Tibetan,’ an astral being, I cannot give any recommendations. They are however, fairly fascinating, although complex reading. Theosopy’s basic ideology does calibrate with Truth. ___Myswizard

A prolific writer on mysticism and the founder of an international esoteric movement, Alice Bailey was born on 16th June 1880, in Manchester, the daughter of an engineer. After a cloistered upbringing she entered on a period of evangelical work with the British army, which took her to India. In 1907 she married Walter Evans, whom she had met while he was serving in the army in India, and they emigrated to America, where he became an Episcopalian minister. The marriage was not a success, and after the birth of three daughters she obtained a separation and later a divorce.

In America she discovered the works of Madame Blavatsky and became active in the Theosophical Society. The narrow, dogmatic Christianity which she had previously followed gave way to wider spiritual horizons, though the figure of Christ remained central to her beliefs. She later grew disillusioned with the petty intrigues of the Theosophical Society and ceased to play an active part in it, but she always recognized the valuable part that Theosophy had played in her life.

Blavatsky’s doctrine of occult Masters led her to identity a spirit that, she said, had guided her from the age of fifteen, with the Theosophical Kut Humi. In 1919 she said she was contacted by the spirit of another individual whom she called ‘the Tibetan’ and identified with the occult adept Djual Khool mentioned by Blavatsky. After some initial reluctance she agreed to be his amanuensis. The result was a series of books which she claims the Tibetan (whose name she spelt “Djwhal Khul”) dictated through an inner voice, and which she wrote down word for word. The most popular, also the most unreadable, is the weighty Treatise on Cosmic Fire, which is even more difficult to read than Madame Blavatsky’s Secret Doctrine, but does contain some interesting cosmic diagrams. Some of these diagrams had originally appeared in earlier Theosophical literature, while others were original.

None of this voluminous material, incidentally, has anything to do with authentic Tibetan Buddhism, although there was quite a bit of Theosophy and folksy Christianity in it. Clearly we have here an example of a channelled communication, incorporating elements from the medium’s subconscious; but also, as in the case of Jane Robert’s “Seth”, one cannot discount the possibility of psychic symbiosis with an elevated entity expressing itself through her subconscious.

In 1920 Alice married another Theosophist, Foster Bailey, and in 1923 they started The Arcane School to teach disciples how to further the Great Universal Plan under the guidance of the inner hierarchy of spiritual masters led by Christ. After her death in 1949 the school was carried on by her husband. It still flourishes as a large international organization, and an organisation, the Lucis Trust, was formed to overlook the legal aspects of the School and the published books. The influence of Ms Bailey’s difficult writings has been, if anything, even greater than that of Blavatsky in the New Age movement.

And while the Alice Bailey stream has inspired many, it has not gone the way of lesser theosophic and new age teachings like Summit Lighthouse (which also with a series of masters, rays, and so on, derivative of AAB, via the “I AM” movement). One might argue that because of this it belongs to the class of “genuine” channelled communications.


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Light Travels Backward and Faster than Light

Published on
By Robert Roy Britt
LiveScience Managing Editor
posted: 18 May 2006
12:51 pm ET

It sounds nuts, but a scientist says his team has made light go backward. And this is not a simple trick of mirrors.

Previous work has slowed light to a crawl. But in the new research, a pulse of light is given a negative speed and—as if just to make your head spin—the researcher says the experiment made light appear to exceed its theoretical speed limit.

If you totally confused, don’t worry. This reporter doesn’t get it either. Nor do a lot of really smart scientists.

“I’ve had some of the world’s experts scratching their heads over this one,” says Robert Boyd, a professor of optics at the University of Rochester. “It’s weird stuff.”

The research was reported in the May 12 issue of the journal Science. Though not normally stated in news reports, Science is a peer-reviewed journal. That means some experts read Boyd’s paper and said it was good to publish.

We’re going to let Boyd do the explaining. And this next sentence is the crux of it all:

“We sent a pulse through an optical fiber, and before its peak even entered the fiber, it was exiting the other end. Through experiments we were able to see that the pulse inside the fiber was actually moving backward, linking the input and output pulses.”

“The pulse of light is shaped like a hump with a peak and long leading and trailing edges. The leading edge carries with it all the information about the pulse and enters the fiber first. By the time the peak enters the fiber, the leading edge is already well ahead, exiting. From the information in that leading edge, the fiber essentially ‘reconstructs’ the pulse at the far end, sending one version out the fiber, and another backward toward the beginning of the fiber.”

Faster than light

Let’s put that another way, verbatim from a statement issued by the University of Rochester:

“As the pulse enters the material, a second pulse appears on the far end of the fiber and flows backward. The reversed pulse not only propagates backward, but it releases a forward pulse out the far end of the fiber. In this way, the pulse that enters the front of the fiber appears out the end almost instantly, apparently traveling faster than the regular speed of light.”

What about Einstein, who said nothing can exceed light-speed?

“Einstein said information can’t travel faster than light, and in this case, as with all fast-light experiments, no information is truly moving faster than light,” Boyd said.

A spokesperson at the university’s communications department added this: “Everything that defines the pulse that enters, also defines the pulse that exits. But the energy of the light does not travel faster than light.”


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Weekly Consciousness Tune Up…Yehuda Berg 5/21-5/27/06

Published on

Just Passing Through

This week’s Zohar portion is called Bemidbar (in the desert). And as we know, the key to understanding the energy in store for us every week is often contained within the name of the weekly portion.

What’s in the desert for us? The answer is: nothing. And that’s the key.

If you think about a desert, nothing takes root, nothing grows. Picture a tumbleweed just passing through. My point is not that you should treat life as though you are just passing through but rather, let your hurt and pain just pass through.

A truly spiritual person is someone who knows that they are the cause and not the effect. In practical terms this means no one is capable of doing anything to you, for only you create your reality through your words and actions - either in this life or a previous one. Inasmuch as we strive to be sharing, spiritual, conscious human beings, an inability to forgive others is a complete denial of the laws of the universe.

When you hold onto anger, resentment, blame, and guilt, you are overlooking an important lesson; the essence of forgiveness lies in understanding that there is really nothing to forgive. No one has harmed you, nor can they ever harm you. Everything negative in your life is an effect of a negative seed planted long ago. The only way to remove those seeds before they take root is to let go and trust the Light. Remember the Light?

This does not mean you should lie back and allow yourself to be stepped on, used up and thrown in the garbage. On the contrary, when you bring Light into your actions, you will become very effective. But do let go of the past. Drop the grudges. If you are stuck in what has happened to you, you become resentful, unhappy and pessimistic. Think about the happy, healthy people that you know. Chances are they’re the ones who are in love with life, because they know how to let go of the past, move on, and live in the moment. (For more on this, see my Tune Up from two weeks ago entitled Where is My Mind).

This week gives you the strength to become a desert, to let go of all the dead weight of pain that is trying to take root in an environment where it’s simply not meant to grow. Scan the horizon and look at the tremendous blessings that are trying to come your way. Let go of the ill-feelings and strong resentments you’re harboring towards others – it’s blocking the way.

All the best,

Yehuda


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Weekly Consciousness Tune-Up…Yehuda Berg 5/7-5/13/06

Published on

Where Is My Mind?

Every week and month we send you emails informing you of the unique blends of spiritual energies entering your life through changing windows of time: Weekly Tune Up, Monthly Newsletter, Holiday Prep, Michael Berg’s New Moon Connection.

If time is an illusion (as the kabbalists teach), why then are we so concerned with what time it is?

This week’s Zohar portion talks in detail about many of those windows in time. It discusses Rosh Hashanah, Yom Kippur, Sukkot, Pesach, and Shavuot. The sages explain we can now tap into the energy of these cosmic openings (peace, harmony, control, cleansing). It’s like our souls get to experience a taste of that energy so we can develop a deeper craving to tap into the tools that are specific to each holiday.

But the question of time remains. According to Rav Ashlag, founder of The Kabbalah Centre, time is not something measured by a clock or calendar. That whole system is just a frame of reference for us to know when to tap into different packets of energy.

The best way for us to understand this is by thinking of time as containers on an assembly line. You can only deal with what’s in front of you. It’s our job, as workers on the line, to fill these containers with Light. Unfortunately, when we are hugging our chaos from the past, we’re trying to fill containers long-gone. And when we’re living in fear of the future, we’re trying to fill containers yet to be made.

This only leaves us with more empty containers…and feeling empty ourselves.

The real lesson The Zohar and Rav Ashlag are trying to teach us is the only thing we have right now is now. Our only tool to take control of the future and to correct the past is to inject Light into the present. That is why knowing when cosmic windows are open – and what they offer us – is so crucial for our spiritual development.

You will never be able to fill the container labeled “Monday, May 8, 2006″ ever again, nor will you be able to tap into the energy available on “Rosh Hashanah 2006″ once that container has passed you by.

The Holidays and Rosh Chodesh/New Moons that happen each year are like gas stations on a road trip - we need to fill up if we’re to keep going.

All the best,

Yehuda


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Who Am I? (Nan Yar?) The Teachings of Bhagavan Sri Ramana Maharshi

Published on May 22, 2006

Who Am I? (Nan Yar?)

The Teachings of Bhagavan Sri Ramana Maharshi

Translation by
Dr. T. M. P. MAHADEVAN
From the original Tamil
Published by
V. S. RAMANAN
PRESIDENT, BOARD OF TRUSTEES
SRI RAMANASRAMAM
TIRUVANNAMALAI, S. INDIA

Introduction

“Who am I?” is the title given to a set of questions and answers bearing on Self-enquiry. The questions were put to Bhagavan Sri Ramana Maharshi by one Sri M. Sivaprakasam Pillai about the year 1902. Sri Pillai, a graduate in Philosophy, was at the time employed in the Revenue Department of the South Arcot Collectorate. During his visit to Tiruvannamalai in 1902 on official work, he went to Virupaksha Cave on Arunachala Hill and met the Master there. He sought from him spiritual guidance, and solicited answers to questions relating to Self-enquiry. As Bhagavan was not talking then, not because of any vow he had taken, but because he did not have the inclination to talk, he answered the questions put to him by gestures, and when these were not understood, by writing. As recollected and recorded by Sri Sivaprakasam Pillai, there were fourteen questions with answers to them given by Bhagavan. This record was first published by Sri Pillai in 1923, along with a couple of poems composed by himself relating how Bhagavan’s grace operated in his case by dispelling his doubts and by saving him from a crisis in life. ‘Who am I?’ has been published several times subsequently. We find thirty questions and answers in some editions and twenty-eight in others. There is also another published version in which the questions are not given, and the teachings are rearranged in the form of an essay. The extant English translation is of this essay. The present rendering is of the text in the form of twenty-eight questions and answers.

Along with Vicharasangraham (Self-Enquiry), Nan Yar (Who am I?) constitutes the first set of instructions in the Master’s own words. These two are the only prosepieces among Bhagavan’s Works. They clearly set forth the central teaching that the direct path to liberation is Self-enquiry. The particular mode in which the enquiry is to be made is lucidly set forth in Nan Yar. The mind consists of thoughts. The ‘I’ thought is the first to arise in the mind. When the enquiry ‘ Who am I?’ is persistently pursued, all other thoughts get destroyed, and finally the ‘I’ thought itself vanishes leaving the supreme non-dual Self alone. The false identification of the Self with the phenomena of non-self such as the body and mind thus ends, and there is illumination, Sakshatkara. The process of enquiry of course, is not an easy one. As one enquires ‘Who am I?’, other thoughts will arise; but as these arise, one should not yield to them by following them , on the contrary, one should ask “To whom do they arise ?’ In order to do this, one has to be extremely vigilant. Through constant enquiry one should make the mind stay in its source, without allowing it to wander away and get lost in the mazes of thought created by itself. All other disciplines such as breath-control and meditation on the forms of God should be regarded as auxiliary practices. They are useful in so far as they help the mind to become quiescent and one-pointed.

For the mind that has gained skill in concentration, Self-enquiry becomes comparatively easy. It is by ceaseless enquiry that the thoughts are destroyed and the Self realized - the plenary Reality in which there is not even the ‘I’ thought, the experience which is referred to as “Silence”.

This, in substance, is Bhagavan Sri Ramana Maharshi’s teaching in Nan Yar (Who am I?).

University of Madras - June 30, 1982

Om Namo Bhagavathe Sri Ramanaya

Who Am I?

(Nan Yar?)

As all living beings desire to be happy always, without misery, as in the case of everyone there is observed supreme love for one’s self, and as happiness alone is the cause for love, in order to gain that happiness which is one’s nature and which is experienced in the state of deep sleep
where there is no mind, one should know one’s self. For that, the path of knowledge, the inquiry of the form “Who am I?”, is the principal means.

1. Who am I ?
The gross body which is composed of the seven humours (dhatus), I am not; the five cognitive sense organs, viz. the senses of hearing, touch, sight, taste, and smell, which apprehend their respective objects, viz. sound, touch, colour, taste, and odour, I am not; the five cognitive sense-organs, viz. the organs of speech, locomotion, grasping, excretion, and procreation, which have as their respective functions speaking, moving, grasping, excreting, and enjoying, I am not; the five vital airs, prana, etc., which perform respectively the five functions of in-breathing, etc., I am not; even the mind which thinks, I am not; the nescience too, which is endowed only with the residual impressions of objects, and in which there are no objects and no functioning’s, I am not.

2. If I am none of these, then who am I?
After negating all of the above-mentioned as ‘not this’, ‘not this’, that Awareness which alone remains - that I am.

3. What is the nature of Awareness?
The nature of Awareness is existence-consciousness-bliss

4. When will the realization of the Self be gained?
When the world which is what-is-seen has been removed, there will be realization of the Self which is the seer.

5. Will there not be realization of the Self even while the world is there (taken as real)?
There will not be.

6. Why?
The seer and the object seen are like the rope and the snake. Just as the knowledge of the rope which is the substrate will not arise unless the false knowledge of the illusory serpent goes, so the realization of the Self which is the substrate will not be gained unless the belief that the world is real is removed.

7. When will the world which is the object seen be removed?
When the mind, which is the cause of all cognition’s and of all actions, becomes quiescent, the world will disappear.

8. What is the nature of the mind?
What is called ‘mind’ is a wondrous power residing in the Self. It causes all thoughts to arise. Apart from thoughts, there is no such thing as mind. Therefore, thought is the nature of mind. Apart from thoughts, there is no independent entity called the world. In deep sleep there are no thoughts, and there is no world. In the states of waking and dream, there are thoughts, and there is a world also. Just as the spider emits the thread (of the web) out of itself and again withdraws it into itself, likewise the mind projects the world out of itself and again resolves it into itself. When the mind comes out of the Self, the world appears. Therefore, when the world appears (to be real), the Self does not appear; and when the Self appears (shines) the world does not appear. When one persistently inquires into the nature of the mind, the mind will end leaving the Self (as the residue). What is referred to as the Self is the Atman. The mind always exists only in dependence on something gross; it cannot stay alone. It is the mind that is called the subtle body or the soul (jiva).

9. What is the path of inquiry for understanding the nature of the mind?
That which rises as ‘I’ in this body is the mind. If one inquires as to where in the body the thought ‘I’ rises first, one would discover that it rises in the heart. That is the place of the mind’s origin. Even if one thinks constantly ‘I’ ‘I’, one will be led to that place. Of all the thoughts that arise in the mind, the ‘I’ thought is the first. It is only after the rise of this that the other thoughts arise. It is after the appearance of the first personal pronoun that the second and third personal pronouns appear; without the first personal pronoun there will not be the second and third.

10. How will the mind become quiescent?
By the inquiry ‘Who am I?’. The thought ‘who am I?’ will destroy all other thoughts, and like the stick used for stirring the burning pyre, it will itself in the end get destroyed. Then, there will arise Self-realization.

11. What is the means for constantly holding on to the thought ‘Who am I?’
When other thoughts arise, one should not pursue them, but should inquire: ‘To whom do they arise?’ It does not matter how many thoughts arise. As each thought arises, one should inquire with diligence, “To whom has this thought arisen?”. The answer that would emerge would be “To me”. Thereupon if one inquires “Who am I?”, the mind will go back to its source; and the thought that arose will become quiescent. With repeated practice in this manner, the mind will develop the skill to stay in its source. When the mind that is subtle goes out through the brain and the sense-organs, the gross names and forms appear; when it stays in the heart, the names and forms disappear. Not letting the mind go out, but retaining it in the Heart is what is called “inwardness” (antarmukha). Letting the mind go out of the Heart is known as “externalisation” (bahir-mukha). Thus, when the mind stays in the Heart, the ‘I’ which is the source of all thoughts will go, and the Self which ever exists will shine. Whatever one does, one should do without the egoity “I”. If one acts in that way, all will appear as of the nature of Siva (God).

12. Are there no other means for making the mind quiescent?
Other than inquiry, there are no adequate means. If through other means it is sought to control the mind, the mind will appear to be controlled, but will again go forth. Through the control of breath also, the mind will become quiescent; but it will be quiescent only so long as the breath remains controlled, and when the breath resumes the mind also will again start moving and will wander as impelled by residual impressions. The source is the same for both mind and breath. Thought, indeed, is the nature of the mind. The thought “I” is the first thought of the mind; and that is egoity. It is from that whence egoity originates that breath also originates. Therefore, when the mind becomes quiescent, the breath is controlled, and when the breath is controlled the mind becomes quiescent. But in deep sleep, although the mind becomes quiescent, the breath does not stop. This is because of the will of God, so that the body may be preserved and other people may not be under the impression that it is dead. In the state of waking and in samadhi, when the mind becomes quiescent the breath is controlled.

Breath is the gross form of mind. Till the time of death, the mind keeps breath in the body; and when the body dies the mind takes the breath along with it. Therefore, the exercise of breath-control is only an aid for rendering the mind quiescent (manonigraha); it will not destroy the mind (manonasa).

Like the practice of breath-control. meditation on the forms of God, repetition of mantras, restriction on food, etc., are but aids for rendering the mind quiescent.

Through meditation on the forms of God and through repetition of mantras, the mind becomes one-pointed. The mind will always be wandering. Just as when a chain is given to an elephant to hold in its trunk it will go along grasping the chain and nothing else, so also when the mind is occupied with a name or form it will grasp that alone. When the mind expands in the form of countless thoughts, each thought becomes weak; but as thoughts get resolved the mind becomes one-pointed and strong; for such a mind Self-inquiry will become easy. Of all the restrictive rules, that relating to the taking of sattvic food in moderate quantities is the best; by observing this rule, the sattvic quality of mind will increase, and that will be helpful to Self-inquiry.

13. The residual impressions (thoughts) of objects appear wending like the waves of an ocean.
When will all of them get destroyed? As the meditation on the Self rises higher and higher, the thoughts will get destroyed.

14. Is it possible for the residual impressions of objects that come from beginningless time, as it were, to be resolved, and for one to remain as the pure Self? Without yielding to the doubt “Is it possible, or not?”, one should persistently hold on to the meditation on the Self. Even if one be a great sinner, one should not worry and weep “O! I am a sinner, how can I be saved?”; one should completely renounce the thought “I am a sinner”; and concentrate keenly on meditation on the Self; then, one would surely succeed. There are not two minds - one good and the
other evil; the mind is only one. It is the residual impressions that are of two kinds - auspicious and inauspicious. When the mind is under the influence of auspicious impressions it is called good; and when it is under the influence of inauspicious impressions it is regarded as evil.

The mind should not be allowed to wander towards worldly objects and what concerns other people. However bad other people may be, one should bear no hatred for them. Both desire and hatred should be eschewed. All that one gives to others one gives to one’s self. If this truth is
understood who will not give to others? When one’s self arises all arises; when one’s self becomes quiescent all becomes quiescent. To the extent we behave with humility, to that extent there will result good. If the mind is rendered quiescent, one may live anywhere.

15. How long should inquiry be practised?
As long as there are impressions of objects in the mind, so long the inquiry “Who am I?” is required. As thoughts arise they should be destroyed then and there in the very place of their origin, through inquiry. If one resorts to contemplation of the Self unintermittently, until the Self is gained, that alone would do. As long as there are enemies within the fortress, they will continue to sally forth; if they are destroyed as they emerge, the fortress will fall into our hands.

16. What is the nature of the Self?
What exists in truth is the Self alone. The world, the individual soul, and God are appearances in it. like silver in mother-of-pearl, these three appear at the same time, and disappear at the same time. The Self is that where there is absolutely no “I” thought. That is called “Silence”. The Self itself is the world; the Self itself is “I”; the Self itself is God; all is Siva, the Self.

17. Is not everything the work of God?
Without desire, resolve, or effort, the sun rises; and in its mere presence, the sun-stone emits fire, the lotus blooms, water evaporates; people perform their various functions and then rest. Just as in the presence of the magnet the needle moves, it is by virtue of the mere presence of God that the souls governed by the three (cosmic) functions or the fivefold divine activity perform their actions and then rest, in accordance with their respective karmas. God has no resolve; no karma attaches itself to Him. That is like worldly actions not affecting the sun, or like the merits and demerits of the other four elements not affecting all pervading space.

18. Of the devotees, who is the greatest?
He who gives himself up to the Self that is God is the most excellent devotee. Giving one’s self up to God means remaining constantly in the Self without giving room for the rise of any thoughts other than that of the Self. Whatever burdens are thrown on God, He bears them. Since the supreme power of God makes all things move, why should we, without submitting ourselves to it, constantly worry ourselves with thoughts as to what should be done and how, and what should not be done and how not? We know that the train carries all loads, so after getting on it why should we carry our small luggage on our head to our discomfort, instead of putting it down in the train and feeling at ease?

19. What is non-attachment?
As thoughts arise, destroying them utterly without any residue in the very place of their origin is non-attachment. Just as the pearl-diver ties a stone to his waist, sinks to the bottom of the sea and there takes the pearls, so each one of us should be endowed with non-attachment, dive within oneself and obtain the Self-Pearl.

20. Is it not possible for God and the Guru to effect the release of a soul?
God and the Guru will only show the way to release; they will not by themselves take the soul to the state of release. In truth, God and the Guru are not different. Just as the prey which has fallen into the jaws of a tiger has no escape, so those who have come within the ambit of the Guru’s gracious look will be saved by the Guru and will not get lost; yet, each one should by his own effort pursue the path shown by God or Guru and gain release. One can know oneself only with one’s own eye of knowledge, and not with somebody else’s. Does he who is Rama require the help of a mirror to know that he is Rama?

21. Is it necessary for one who longs for release to inquire into the nature of categories (tattvas)?
Just as one who wants to throw away garbage has no need to analyse it and see what it is, so one who wants to know the Self has no need to count the number of categories or inquire into their characteristics; what he has to do is to reject altogether the categories that hide the Self. The world should be considered like a dream.

22. Is there no difference between waking and dream?
Waking is long and a dream short; other than this there is no difference. Just as waking happenings seem real while awake. so do those in a dream while dreaming. In dream the mind takes on another body. In both waking and dream states thoughts. names and forms occur simultaneously.

23. Is it any use reading books for those who long for release?
All the texts say that in order to gain release one should render the mind quiescent; therefore their conclusive teaching is that the mind should be rendered quiescent; once this has been understood there is no need for endless reading. In order to quieten the mind one has only to inquire within oneself what one’s Self is; how could this search be done in books? One should know one’s Self with one’s own eye of wisdom. The Self is within the five sheaths; but books are outside them. Since the Self has to be inquired into by discarding the five sheaths, it is futile to search for it in books. There will come a time when one will have to forget all that one has learned.

24. What is happiness?
Happiness is the very nature of the Self; happiness and the Self are not different. There is no happiness in any object of the world. We imagine through our ignorance that we derive happiness from objects. When the mind goes out, it experiences misery. In truth, when its desires are fulfilled, it returns to its own place and enjoys the happiness that is the Self. Similarly, in the states of sleep, samadhi and fainting, and when the object desired is obtained or the object disliked is removed, the mind becomes inward-turned, and enjoys pure Self-Happiness. Thus the mind moves without rest alternately going out of the Self and returning to it. Under the tree the shade is pleasant; out in the open the heat is scorching. A person who has been going about in the sun feels cool when he reaches the shade. Someone who keeps on going from the shade into the sun and then back into the shade is a fool. A wise man stays permanently in the shade. Similarly, the mind of the one who knows the truth does not leave Brahman. The mind of the ignorant, on the contrary, revolves in the world, feeling miserable, and for a little time returns to Brahman to experience happiness. In fact, what is called the world is only thought. When the world disappears, i.e. when there is no thought, the mind experiences happiness; and when the world appears, it goes through misery.

25. What is wisdom-insight (jnana-drsti)?
Remaining quiet is what is called wisdom-insight. To remain quiet is to resolve the mind in the Self. Telepathy, knowing past, present and future happenings and clairvoyance do not constitute wisdom-insight.

26. What is the relation between desirelessness and wisdom?
Desirelessness is wisdom. The two are not different; they are the same. Desirelessness is refraining from turning the mind towards any object. Wisdom means the appearance of no object. In other words, not seeking what is other than the Self is detachment or desirelessness; not leaving the Self is wisdom.

27. What is the difference between inquiry and meditation?
Inquiry consists in retaining the mind in the Self. Meditation consists in thinking that one’s self is Brahman, existence-consciousness-bliss.

28. What is release?
Inquiring into the nature of one’s self that is in bondage, and realising one’s true nature is release.

SRI RAMANARPANAM ASTU


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Jainism

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Pre-Kushana Ayagapatta from Mathura Jainism (pronounced in English as /ˈdʒeɪ.nɪzm̩/), traditionally known as Jain Dharma (जैन धर्म), is a religion and philosophy originating in the prehistory of South Asia. Now a minority in modern India with growing communities in the United States, Western Europe, Africa, the Far East and elsewhere, Jains have continued to sustain the ancient Shraman (श्रमण) or ascetic tradition.

Jainism has significantly influenced the religious, ethical, political and economic spheres in India for well over two millennia. Jainism stresses the spiritual independence and equality of all life with a particular emphasis on non-violence. Self-control (व्रत, vrata) is the means by which Jains attain moksha, Keval Gnan, or realization of the soul’s true nature.

A lay Jain is termed a shravak (श्रावक) i.e. a listener. The Jain Sangha (संघ), or order, has four components: monks (साधु), nuns, lay men and lay women.

Overview of Jain Dharma
Jain philosophy is considered a compilation of eternal, universal truths. Over a period of time, these truths may lapse among humanity and then reappear through the teachings of enlightened humans, those who have reached enlightenment or total knowledge (Keval Gnan). Traditionally,in our universe and in our time, Lord Rishabh (ऋषभ or रिषभ) is regarded as the first to realize those truths followed by Lord Parshva (877-777 BCE) and Lord Vardhaman Mahavir (महावीर) (599-527 BCE).

Jainism teaches that every living thing is an individual with an eternal soul, jīva, and responsible for its actions. This teaches the individual to live, think and act with respect and honor the spiritual nature of all life. Jains view God as the unchanging traits of the pure soul of each living being, chiefly described as Infinite Knowledge, Perception, Consciousness, and Happiness (Anant Jnän, Anant Darshan, Anant Chäritra, and Anant Sukh). Jainism does not include a belief in an omnipotent supreme being or creator, but rather in an eternal universe governed by natural laws, the interplay of the attributes (gunas) of matter (dravyas) that make it up.

The primary figures of Jainism are Tirthankars. Jainism has two main divisions: Digambar and Shvetambar. Both believe in ahimsa (or ahinsā), asceticism, karma, samsar, and jiva. Jain scriptures were written over a long period and the most cited scripture is the Tattvartha Sutra, or Book of Reality written by Umasvati (or Umasvami),the monk-scholar, more than 18 centuries ago.

Compassion for all living beings, along with humans, is central to Jainism. It is the only religion that requires both monks and laity, from all its sects and traditions, to be vegetarian. In regions of India with a strong Jain influence, often the majority of the local non Jain population is also vegetarian. In many towns, Jains run animal shelters, e.g. a bird hospital in Delhi is run by a Jain temple. Historians believe that various strains of Hinduism became vegetarian due to a strong Jainism and Buddhism influence.

Jain layman worshipping at the temple at Rankapur. Jain cleaning the temple at Ranakpur. When we speak or open our mouths, sometimes spittle sprays out. The mask over his face is to prevent spit droplets from landing on holy images or books. .Jainism’s stance on nonviolence, goes simply beyond vegetarianism. The orthodox Jain diet excludes most root vegetables, as they believe such vegetables have infinite individual souls, invisible to our eyes. Another reason for not eating roots is to avoid killing the plant. Jains will not eat food obtained with unnecessary cruelty. Many are vegan, due to the violence of modern dairy farms. Observant Jains do not eat, drink, or travel after sunset, and always rise before sunrise.

Anekantavad is a foundation pillar of Jain philosophy. Literally meaning “Non-one-endedness” or “Nonsingular Conclusions”, Anekantavad consists of tools for overcoming inherent biases in any one perspective on a topic, object, process, state, or on reality in general. One tool is The Doctrine of Postulation, Syādvāda. Anekantavad is defined as a multiplicity of views for it stresses looking at things from another’s perspective.

Jains are remarkably welcoming and friendly toward other faiths. Several non-Jain temples in India are administered by Jain individuals. The Jain Heggade family has run the Hindu institutions of Dharmasthala, including the Sri Manjunath Temple, for eight centuries. Jains willingly donate money to churches and mosques and often help with multi-religious functions. Jain monks, like the late Acharya Tulsi and Acharya Sushil Kumar, actively promoted harmony among rival faiths to defuse tension.

Jains have been an important presence in Indian culture, contributing to Indian philosophy, art, architecture, sciences, and to Mohandas Gandhi’s politics, which led to the mainly non-violent movement for Indian independence.

Universal History and Jain Cosmology
According to Jain beliefs, the universe was never created, nor will it ever cease to exist. It is eternal but not unchangeable, because it passes through an endless series of cycles. Each upward or downward cycle is divided into six eons (yugas). The present era, a downward movement, is the fifth of these cycles. These ages are known as “Aaro” as “Pehela Aara” or First Age, “Doosra Aara” or Second Age and so on. The last is the “Chhatha Aara” or Sixth Age. These ages have well defined durations of thousands of years.

When this cycle reaches its lowest level, even Jainism will be lost in its entirety. Then, on the next upswing, the Jain religion will be rediscovered and reintroduced by new leaders,Tirthankars (literally “Crossing Makers” or “Ford Finders”), only to be lost again at the end of the next downswing, and so on.

In each enormously long cycle of time, there are always twenty-four Tirthankars. In our era, the twenty-third Tirthankar was Parshva, an ascetic and teacher, whose traditional dates are 877-777 BC, i.e., 250 years before the passing of the last Tirthankar Lord Mahavir in 527 BC. Jains regard him, and all Tirthankars, as reformers who called for a return to beliefs and practices in line with the eternal universal philosophy upon which the faith is based. The title Bhagavan (”Lord”) applied to Mahavir and all other Tirthankars means Venerable.


Bhaktamara Stotra: Tirthankara is shelter from ocean of rebirths.

The twenty-fourth and final Tirthankar of our age is called, Mahāvīr, the Great Hero (599-527 BC). A wandering ascetic teacher, he recalled Jains to the rigorous practice of their ancient faith.

Jains believe that reality consists of two eternal principles, jiva and ajiva. Jiva consists of infinite identical spiritual units; while ajiva (non-jiva) is matter in all forms and conditions under which matter exists: time, space, and movement.

Both jiva and ajiva are eternal; they never came into existence for the first time and will never cease to exist. The whole world is made up of jivas trapped in ajiva; there are jivas in rocks, plants, insects, animals, human beings, spirits, etc.

Any contact whatsoever of jiva with ajiva causes the former to suffer and Jains understand that worldly existence inevitably means some suffering. Neither social nor individual reform can totally stop suffering. In every human, there is jiva, and this jiva suffers because of its contact with ajiva. To avoid suffering, the jiva must leave the four gatis (stages) of Human Life, Heavenly Bodies, Plants/Animals/Insects/Fish Life, and Hell, by never forgetting the ultimate aim and by practising Jainism continuously and thus attain liberation,

Karma and transmigration keep jiva locked in ajiva. Liberation from the human condition is difficult. Jiva continues to suffer during all its infinite reincarnations. They believe that every action, good or evil, opens up sense channels (sight, hearing, touch, taste and smell), through which invisible karma, filters in and adheres to the jiva within, weighing it down and determining the conditions of its next reincarnation.

The consequence of evil actions is heavy karma, which weighs the jiva down, forcing it to enter its new life at a lower existential level. Good deeds, on the other hand, lead to light karma, allowing jiva to rise to a higher level in its next life, where there is less suffering. However, good deeds alone can never lead to liberation.

The fylfot (a.k.a. swastik) is one of the holiest Jain symbols. Worshippers often use rice grains to create fylfot symbols around the temple altar.The way to moksh (release or liberation) is withdrawal from the world. Karma is the cause-and-effect mechanism by which all actions have inescapable consequences. Karma keeps the jiva chained in an unending series of lifetimes in which it suffers to a greater or lesser extent. Thus liberation means release from karma, its annihilation and avoidance of new karma.

Then, at death, with no karma to weigh it, jiva will rise free of all ajiva, free of the human condition, free of all future embodiments. It will rise to the highest state in the universe,Siddhashila, where jiva, identical with all other pure jivas, will experience its own true nature in eternal stillness, aloneness and liberation. It will be totally free. The way to burn up old karma is to withdraw from worldly involvement as much as possible, and close sense channels and the mind to prevent karma. Such eternal liberation by freeing Jiva from Pudgala (ajiva), so no new reincarnation occurs, is Moksh. Ignorance (ajñāna) causes attachment, while true knowledge (keval jñāna)leads to liberation.

S. Vernon McCasland, Grace E. Cairns and David C. Yu describe Jain cosmology thus:

“In Jain tradition, the first teacher, Rishabh, lived in the third period of Avasarpini, during which half of the world cycle things are getting worse. Since evil had appeared, a teacher/Tirthankara was needed to help people cope with life. In the fourth period, evil proliferated so much that twenty-three more Tirthankaras came into the world to teach people how to defeat evil and achieve moksh. The present time, part of the fifth period, is ‘wholly evil.’ Now, men live less than 125 years, and the sixth epoch will be even worse. ‘A man’s life span will be only sixteen to twenty years and his height will be reduced to that of a dwarf. . . . But then the slow upward movement of the first half of the upward cycle, Utsarpini, will begin. There will be steady improvement until, in the first era, man’s needs will be fulfilled by wish fullfilling trees, his height will be six miles, and evil will be unknown.’ However, eventually things will degenerate, with Avasarpini followed by Usarpini in a neverending cycle.” (McCasland, Cairns, and Yu, Religions of the World, New York: Random House, 1969: pages 485-486)

Beliefs and practices

The hand with a wheel on the palm symbolizes the Jain Vow of Ahinsa, meaning non-violence. The word in the middle of the wheel reads “ahimsa.” The wheel represents the dharma-chakra. This logo represents halting the cycle of reincarnation through relentless pursuit of truth.There are monks who practice strict asceticism and strive to make this birth their last. On the other hand, there is the laity, who pursue less rigorous practices, striving to attain rational faith and to do as much good as possible in this lifetime. Due to strict Jain ethics, the laity choose professions and livelihoods that protect life and do not involve any violence to living beings.

Jains consider that devas (angels or celestial beings) cannot help jiva to obtain liberation. This must be achieved by individuals through their own effort. In fact, devas cannot achieve their own liberation until they reincarnate as humans and undertake the difficult action of removing karma. Jains believe that no spirit or divine being can assist them. Their effort to attain the highest, the most exalted state of Siddha, the permanent liberation of jiva from all involvement in worldly existence, must be their own.

The Jain ethical code is taken very seriously. These Five Vows are followed by both laity and monks/nuns. These are:

Nonviolence (ahinsa, or ahimsa)
Truth (satya)
Non-stealing (asteya)
Chastity (brahma-charya)
Non-possession or Non-possessiveness (aparigrah)
For lay people, ‘chastity’ means confining sexual experiences to marriage. For monks/nuns, it means complete celibacy. Nonviolence involves being vegetarian and some choose to be vegan. Jains are expected to be non-violent in all thoughts, words and deeds, not only towards humans, but towards all living creatures. While performing holy deeds, Jains wear masks over their mouths and noses to avoid spittle falling on texts or deities.

Along with these Five Vows, Jains avoid harboring harmful feelings towards others and practise forgiveness. They believe that Atma can lead one to become Parmatma and this has to come from one’s inner-self; no one can lead another on any path but can only show the way to the path. Jains know that anger towards another is one’s biggest enemy, they believe in “Jeeyo aur jeene do” (live and let others live).

Mahatma Gandhi was deeply influenced by this Jain emphasis on peaceful, protective living and made it an integral part of his own philosophy.

Jain symbols
Jains have few core symbols. One symbol incorporates a wheel on the palm of a hand. The holiest one is a simple unadorned swastika or svastik.

Major Jain symbols include:

24 Lanchhanas for Tirthankaras.
The Ashta-mangalas.
Om.
Triratna and Shrivatsa symbols.
A Tirthankar’s mother dreams.
Dharma-chakra and Siddha-chakra.

Jain fasting
Fasting is very common among Jains and a part of Jain festivals. Most Jains will fast at special times during the year, at festivals and holy days. However, a Jain may take it upon him or herself to fast at anytime. The monsoon period (in India) is a time of fasting.

The aim of fasting
Fasts may be done as penance, especially for monks and nuns. Fasting purifies the body and the mind, reminding one of Mahavir’s emphasis on renunciation and asceticism. Mahavira spent a lot of time fasting. It is not sufficient for a Jain simply to stop eating when fasting, they must also stop wanting to eat. If they continue to desire food, the fast is pointless.

Types of fast
There are several types of fasting:

Complete fasting: giving up food and water completely for a period.
Partial fasting: eating less than you need to avoid hunger.
Vruti Sankshepa: limiting the number of items of food eaten.
Rasa Parityaga: giving up favourite foods.
Great fasts: Some monks fast for months at a time, following Mahavir, who fasted for over 6 months.

Different types of fast
Choviharo Upavasa - To give up food and water for the whole day.
Upavas - To give up only food for the whole day.
Digamber Upvas - One can only drink water once a day,before sunset.
Shwetamber Upvas - One may drink many glasses of water,however this must be done before sunset.
Ekasan - To eat one meal a day at one sitting and drink water as desired between sunrise and sunset.
Beasan - To eat two meals a day, (one meal per sitting) and to drink water as desired any times between sunrise and sunset.
Ayambil: Eating food once in one sitting. The food is spice free and boiled or cooked. Also, no milk, curds, ghee, oil, or green or raw vegetables.
Chaththa - To give up both food and water or only food continuously for two days.
Aththama - To give up food and water or only food continuously for three whole days.
Aththai - To give up food and water or only food continuously for eight days.
Masaksamana - To give up food and water or only food continuously for a whole month.
Santhara - To give up food and water entirely as voluntary death
Navkarsi: Food and water is consumed forty-eight (48) minutes after sunrise. For the orthodox, brushing teeth and rinsing one’s mouth must be done after sunrise.
Porsi: Taking food and water three hours after sunrise.
Sadh-porsi: Taking food and water four hours and thirty minutes after sunrise.
Purimuddh: Taking food and water six hours after sunrise.
Avadhdh: Taking food and water eight hours after sunrise.
Tivihar: After sunset no food or juice shall be taken, but one may take only water until sunrise the next day. Many Jains follow this type of fasting on daily basis.
Navapad oli - During every year for 9 days starting from the 6/7th day in the bright fortnight until the full moon day in Ashwin and Chaitra months, one does Ayambil. This is repeated for the next four and half years. These ayambils can also be restricted to only one kind of food grain per day.
Other austerities are varshitap, Vardhaman, and visasthanak tap, etc.

Jain literature
The oldest Jain literature is in Shauraseni and Ardha-Magadhi Prakrit (Agamas, Agama-tulya, Siddhanta texts, etc). Many classical texts are in Sanskrit (Tatvartha Sutra, Puranas, Koshas, Shravakacharas, Mathematics, Nighantus etc). Later Jain literature was written in Apabhramsha (Kahas, rasas, grammars, etc), Hindi (Chhahdhala, Mokshamarga Prakashaka, etc), Tamil (Jivakacintamani, Kural, etc), Kannada (Vaddaradhane, etc.). See Jain literature for more details. Tatvarth Sutra, Padma Puran (Rama Charitra), JinPravachanRahasya-Kosh, Chhahdhala and Shravakachars such as Ratnakarandak Sharavakachar and ShravakDharmaPrakash are available for free download at http://www.AtmaDharma.com

Jain worship and rituals
Jains have built temples where images of their Tirthankaras are venerated. Jain rituals can be elaborate and include offerings of symbolic objects, with the Tirthankaras being praised in chant. In some Jain sects, temples and images are not required.

Every day Jains bow their heads and say their universal prayer, the Namaskara Sutra. All good work and events start with this prayer of salutation and worship.

Jain worship may or may not involve temples. The sadhumargi Shvetambar Jains such as The Terapanthi Jains do not believe in idol worship hence do not have temples.

Jain rituals include:

Pancha-kalyanaka Pratishtha
Pratikramana
Guru-vandan, Chaitya vandan etc.
The Jain rituals for marriage and other family rites are distinct and uniquely Indian, usually minor variants of those in orthodox Hinduism.

Digambar and Shvetambar traditions
It is generally believed that the Jain sangha became divided two major sects, Digambar and Shvetambar, about 200 years after the nirvana of Mahāvīr. Bhadrabahu, chief of the Jain monks, foresaw a period of famine and led about 12,000 people, to southern India. Twelve years later, they returned to find that the Svetambar sect had arisen. The followers of Bhadrabahu became known as the Digambar sect.

The Digambar monks do not wear any clothes because they believe clothes are like all other possessions thereby increasing desire to material things, which needs to be removed. The Svetambar monks wear white clothes because they believe there is nothing in Jain religious books to condemn the wearing of clothes. The different points of view are caused by different interpretations of similar holy books. The sadhvis (lady religious persons) of both sects wear white clothes. There are also minor differences in the enumeration and validity of each sect’s Agama (sacred) literature.

There are also many other differences between Digambar and Shvetambar traditions. The former believe that women cannot attain moksha,while Shvetambars believe that women can attain liberation.

Some historians believe that there was no clear division until the 5th century. The Valabhi council of 453 resulted in editing and compilation of scriptures of the Svetambar tradition.

Excavations at Mathura have revealed many Kushana period Jain idols. In all of them the Tirthankaras are represented without clothes. Some of them show monks with only one piece of cloth which is wrapped around the left arm. They are identified as belonging to the ardha-phalaka sect mentioned in some texts. The Yapaniaya sect is believed to have originated from the Ardha-phalakas. They followed Digambara practice of nudity, but held several beliefs like the Shvetambaras.

Both traditions are further subdivided into several sects, such as Sthanakvasi, Terapanth, Deravasi, and Bisapantha. Some of these can be divided into murtipujak (idol worshipper) and not murtipujak. In recent decades, attempts have been made to bring the sects together. In 1974, a new religious text Samana Suttam was compiled by a committee consisting of representatives of all the sects.

[edit] Geographical spread and influence

Jain temple in RanakpurIt has been advanced that the pervasive influence of Jain culture and philosophy in ancient Bihar gave rise to Buddhism.

The Buddhists always maintained that by the time Buddha and Mahavira were alive, Jainism was already an ancient and deeply entrenched faith and culture in the region. For a discussion about the connections between Jainism and Buddhism see Jainism and Buddhism.

At 4 to 5 million adherents, Jainism is among the smallest of the major world religions, but in India its influence is much more significant than the numbers would suggest. The Jains live throughout India; Maharashtra, Rajasthan and Gujarat have the largest Jain population among Indian states. Other states of India with relatively large Jain populations among its residents are Karnataka and Madhya Pradesh.

Jainism has a large following in the Indian region of Punjab, especially the town of Ludhiana and Patiala. There were many Jains in Lahore (Punjab’s historic capital) and other cities before the Partition of 1947. Many then fled to the Indian section of Punjab.

It is practiced by adherents in all the metropolitan cities such as Delhi, Mumbai, Kolkata and Chennai as well as Ahmedabad, Bangalore, Hyderabad.

There are 85 Jain communities in different parts of India and around the world. They speak local languages and sometimes follow different rituals. However they all follow essentially the same principles.

Outside of India, the United States, United Kingdom, Canada and East Africa (Kenya, Tanzania & Uganda) have large Jain communities. Smaller Jain communities exist in Nepal, Japan, Singapore, Australia etc. Jainism as a religion was at various times found all over South Asia including Sri Lanka and what are now Pakistan, Bangladesh, Burma and Afghanistan.

Jain philosophy and culture have been a major cultural, philosophical, social and political force since the dawn of civilization in South Asia, and its ancient influence has been traced beyond the borders of modern India into the Middle Eastern and Mediterranean regions. Jainism is presently a growing faith in the United States as well, where several Jain temples have been built. American Jainism tends to accommodate all the sects in its institutions.

Over several thousand years, Jain influence on Hindu philosophy and religion have been considerable, while Hindu influence on Jain temple worship and rituals can be observed in