Myswizard

Karma is all action and thought throughout non-linear progression (infinity). Karma is how God’s will operates. It is result (consequence) which emerges from action or thought, manifested from what God is. Karma is God and God is Karma.

If you're new here, you may want to subscribe to my RSS feed. Thanks for visiting!

Michael Vogt wrote:
“Life’s Great Illusions and Myths”

Thanks,
Michael

Hi Michael,

Our non-linear time of death is likened to a DVD that has a certain amount of time to “run” in the realm of the non-physical. In this physical world it translates to a time period, not an actual date. Due to time being a material world phenomena, “time’ in the non-physical doesn’t translate to a date. The time spoken of here is not a measurable amount, but a karmic issue to undo or correct. It is actually inexplicable, but I’ll attempt a more detailed explanation.

Everything does have the potentiality to change an outcome, except Divinity’s leaving time for us. Even suicide does not parametrically void “time of death,” although the explanation as to why cannot efficiently be explained. When our leaving time is imminent, certain factors draw us toward that end, including the taking of one’s own life. The spirit however always finds its own level in the eternal (nonmaterial) realm.

Even how we treat the body is merely a way of higher consciousness honoring the body, but has no bearing on our time of death. It is only pertinent in the realm of Consciousness. The experts who say we can live longer by living healthier are in error. We cannot extend life, no matter how healthy we live. It is more about how we feel about ourselves and the gift of life. We may die at 92 after eating a diet of cheese sandwiches and smoking cigars for 80 years as my grandfather did, or die of cancer at 13. If we are living longer in general it is due to collective karma, and not science alone.

We all incarnated for certain reasons and have a finite amount of time to fulfill the plan. If we don’t realize the plan, we still have the same amount of time. What we can change is our Karma and our level of consciousness as we become closer to God. How long we’re here is really of no other consequence.

Blessings,
Myswizard

What does the body have to do with enlightenment and God?

The body is a physical representation of the manifestation of the presence of God, in a separate linear form containing our individualized spirit/essence — all of which is within The Infinite Electromagnetic, All-Powerful, Omniscient, Omnipresent Field of the Source of All That Exists.

The scientific evolution of our human form, is the content within the context of the entire evolution/creation from the Godhead to this nonlinear/linear point in time. The exclusion herein of the explanations of scientific form, is due to the vast amount of integrous information available. In keeping with the journey to enlightenment and spiritual explanations, further material regarding evolutionary descriptions will be deferred to the Encyclopedia Britannica.

The word “the” has been used for our body because personalization of the body, immediately creates ownership. ‘My body’ has a different sense than ‘this’ body or ‘the’ body. When ownership is assigned to the body, all personal feeling stemming from the ego takes precedence.

The purpose of the body is to represent the essence of what we are on a material plane for karmic consideration. This is a tough karmic school. Our karmic inheritance and proclivities are worked out best on a linear world, even though the eternal Spirit is in a constant mode of learning and experiencing in all realms.

Feelings arise prenatally. Sensory perception allows us to recognize feelings such as pain, pleasure, discomfort, heat, cold, and eventually how we view ourselves in the world against the backdrop of others. As we age, our opinions of others and ourselves form from our parents, peers, society, media, worldly glamorization, and both subtle and overt indoctrination.

What our intentions are regarding the use of the body in each incarnation, is more relevant than what happens to the body. For example: an event may cause severe limitations on the body, but how one chooses to accept and use the situation to the highest advantage, is related to levels of consciousness and karma. Ones choice of acceptance and surrender versus regret and anger is directly connected to the purpose of that particular karmic journey. Each journey is a gift from Divinity to work out our individual purposes for incarnating.

How we relate and react to other bodies is a direct response from one’s level of consciousness also. As physical beings we have infinite choices in how to react to or view others. The ego can be condemning, judgmental, and solicitous. On the other hand, as ego diminishes, we can be accepting, kind, considerate and compassionate. All of our choices have karmic consequences.

At higher levels of consciousness what we become does not judge, nor denigrate what we see. Everything as every body, is a gift from God to the rest of the world. All life forms on the planet are to be respected and revered for the separate but divine entities, which they are, spawned from the Infinite Unified Field of the Divine Presence.

What really matters regarding the body?

Our care of the body is related to how we view, as well as feel about it. Some take extremely good care of the body throughout their lives via proper nutrition, exercise, and general health considerations. Others have no concern whatsoever about these matters.

How we treat the body has more to do with personal intrinsic levels of consciousness which often preempts what has been learned. Addictions, and extreme or base behaviors, exemplify one’s disrespect for the body. Plying the body with alcohol and drugs, and/or intense interest in extreme actions in the form of high-risk taking sports and other such behaviors, is a clear indication that life is being lived for the thrill, and not for spiritual growth.

Basic respect for the body as our form of worldly transportation in this life, is a product of higher levels of consciousness. With spirituality and/or religious devotion to God, the body is seen as a divine gift to be treated with reverence and respect. Higher levels of consciousness do not look a gift horse in the mouth.

Fears regarding the body tend to spring forth from fear of pain or death. Unnatural or overly intense fears should be addressed through proper professional counseling due to certain psychiatric conditions, and both physical, mental, and spiritual manifestations (i.e. disease).

After this world, what?

As spirit passes from the material to the non-material realm, physicality is left behind like an old set of clothing. It is uninteresting and unimportant to our essence at this point, although our survivors tend to treat it with reverence as the disposal, burial and grieving process begins.

Life for spirit continues on in the realm we float to according to our level of consciousness and karmic inheritance. You might say we retain a nonphysical body, which encompasses our essence or essential nature. At higher levels of consciousness, any form is not necessary although a non-linear sensory perception is retained. Essence sees without eyes, hears without ears, speaks without a voice, and thinks without a brain. We are what we are at the level of our consciousness and other factors, and we are privy to this body (of ) knowledge only after crossing into the nonphysical realm.

Lifetimes of incarnations, spiritual knowledge and ascending levels of consciousness, are the path to God. Just like in the earthly realm, the non-earthly realm does not preclude spirit from remaining at certain levels infinitely without overcoming obstacles to higher levels. Neither does the spirit realm mean that we have instant access to God or are godly in our essential existence. Hierarchies preclude spirit from having access to other realms and our spiritual intentions send us toward what we become, as we continue throughout our eternal existence.

As a new incarnation begins, we again are prepared to accept spiritual amnesia, as we go forth into the unknown with our tiny body and our karmic inheritance, ready for a brand new life and a tough school of learning ahead. This is the perfect sequence of evolution/creation via The Presence of Divinity.

These are just a few of the simpler but numerous tested statements which will be in a Q and A book of tested, complete answers to some of the spiritual worlds’ most pressing questions. This book will further explain how The Power of Truth is the key to utilizing The Power of Divinity. I hope to make it available in 2007.
Blessings
Myswizard

1. In God’s design, what we are doing on the planet is of the highest importance. (T)
2. God is Everything. (T)
3. God does not have preferences. (T)
4. God has no labels for anything. (T)
5. We are all one with God. We cannot be anything else. (T)
6. Our individual LOCs are how ‘like’ God we are. (T)
7. There is no reward-punishment, higher or lower. It is all Karma. (T)
8. Our karmic inheritance is its own reward. (T)
9. Spirit incarnates with a general life plan, depending on LOCs. (T)
10. Spirit is capable of sending messages from the non-material realm to the material realm in an infinite number of ways. (T)
11. Our Karmic plan is subject to change depending on propensities. (T)
12. We do not necessarily incarnate to ‘act’ or ‘be’ a certain way. (T)
13. All levels of consciousness may plan an incarnation, but lower levels must have permission. (T)
14. Permissions in non-local realms are granted by hierarchies, through God.(T)
15. We can incarnate for others lessons with permission only. (T)
16. There is nothing God cannot do. (T)
17. All realms have hierarchies (like a pyramid) with God at the Absolute Highest point. (T)
18. Our planet is a school of consciousness raising. (T)
19. Higher perception appears spontaneously. (T)
20. Physical manifestations occur only when conditions are appropriate. (T)
21. Humans cannot manifest by intention alone. (T)
22. Only God manifests through intention alone. (T)
23. The “Law of Attraction” is a contrivance. Everything has its own level of consciousness (frequency) and may attract you based on your own LOC. (You cannot create “anything” for yourself that you want to do, be or have. You are not the absolute creator of your own experience and you cannot necessarily harness the power of The Law of Attraction to have all you desire. These are over-glamorized myths of the spiritual and self-help set) You can only create within the parameters of Divinity that which is purposeful. All other manifestations have nothing to do with the path to God. (T)
24. What is Truth is that Karma and actualized propensities create what will be created and what you truly are is what the Self has become. You (as the small self) cannot necessarily have all you desire, (and desiring calibrates low on the MAP of consciousness scale). All that can be done is to create conditions and wait for outcomes. Praying for the highest good and raising your own level of consciousness is tapping the power of Divinity. (T)

INTRODUCTION

Jnana is knowledge. To know Brahman as one’s own Self is Jnana. To say, “I am Brahman, the pure, all-pervading Consciousness, the non-enjoyer, non-doer and silent witness,” is Jnana. To behold the one Self everywhere is Jnana.

Ajnana is ignorance. To identify oneself with the illusory vehicles of body, mind, Prana and the senses is Ajnana. To say, ” I am the doer, the enjoyer, I am a Brahmin, a Brahmachari, this is mine, he is my son,” is Ajnana. Jnana alone can destroy Ajnana, even as light alone can remove darkness.

Brahman, the Supreme Self, is neither the doer of actions nor the enjoyer of the fruits of actions. The creation, preservation and destruction of the world are not due to Him. They are due to the action of Maya, the Lord’s energy manifesting itself as the world-process.

Just as space appears to be of three kinds - absolute space, space limited by a jar, and space reflected in the water of a jar, - so also there are three kinds of intelligence. They are absolute intelligence, intelligence reflected in Maya, and intelligence reflected in the Jiva (the individual soul). The notion of the doer is the function of intelligence as reflected in the intellect. This, together with the notion of Jiva, is superimposed by the ignorant on the pure and limitless Brahman, the silent witness.

The illustration of space absolute, space limited by a jar and space reflected in water of a jar, is given to convey the idea that in reality Brahman alone is. Because of Maya, however, It appears as three.

The notion that the reflection of intelligence is real, is erroneous, and is due to ignorance. Brahman is without limitation; limitation is a superimposition on Brahman.

The identity of the Supreme Self and the Jiva or reflected self is established through the statement of the Upanishad ‘Tat Tvam Asi’ - ‘That Thou Art’. When the knowledge of the identity of the two arises, then world problems and ignorance, with all their offshoots, are destroyed and all doubts disappear.

Self-realization or direct intuitive perception of the Supreme Self is necessary for attaining freedom and perfection. This Jnana Yoga or the path of Wisdom is, however, not meant for the masses whose hearts are not pure enough and whose intellects are not sharp enough to understand and practice this razor-edge path. Hence, Karma Yoga and Upasana (Bhakti) are to be practiced first, which will render the heart pure and make it fit for the reception of Knowledge.

BRAHMAN AND MAYA

Brahman is Sat, the Absolute, Reality. That which exists in the past, present and future; which has no beginning, middle and end; which is unchanging and not conditioned by time, space and causation; which exists during the waking, dream and deep sleep states; which is of the nature of one homogeneous essence, is Sat. This is found in Brahman, the Absolute. The scriptures emphatically declare: “Only Sat was prior to the evolution of this universe.”

This phenomenal universe is unreal. Isvara created this universe out of His own body (Maya), just as a spider creates a web from its own saliva. It is merely an appearance, like a snake in a rope or like silver in mother-of-pearl. It has no independent existence.

It is difficult to conceive how the Infinite comes out of Itself and becomes the finite. The magician can bring forth a rabbit out of a hat. We see it happening but we cannot explain it; so we call it Maya or illusion.

Maya is a strange phenomenon which cannot be accounted for by any law of Nature. It is incapable of being described. Its relation to Brahman is like that of heat to fire. The heat of fire is neither one with it nor different from it.

Does Maya really exist or not ? The Advaitin gives this reply: “This inscrutable Maya cannot be said either to exist or not to exist”.

If we know the nature of Brahman, then all names, forms and limitations fall away. The world is Maya because it is not the essential truth of the infinite Reality - Brahman. Somehow the world exists and its relation to Brahman is indescribable. The illusion vanishes through the attainment of knowledge of Brahman. Sages, Rishis and scriptures declare that Maya vanishes entirely as soon as knowledge of the Supreme Self dawns.

Brahman alone really exists. The Jiva, the world and this little “I” are false. Rise above names and forms and kill the false egoism. Go beyond Maya and annihilate ignorance. Constantly meditate on the Supreme Brahman, your divine nature.

The world is unreal when compared to Brahman. It is a solid reality to a worldly and passionate man only. To a realized sage it exists like a burnt cloth. To a Videhamukta (disembodied sage) it does not exist at all. To a man of discrimination it loses its charm and attraction.

Do not leave the world to enter a forest because you now read that the world is unreal. You will be utterly ruined if you do this without proper qualifications. Be first established in the conviction that the world is unreal and Brahman alone is real. This will help you to develop dispassion and a strong yearning for liberation. Stay in the world but be not worldly; strive for liberation by the practice of Sadhana Chatushtaya.

SADHANA CHATUSHTAYA

Jnana Yoga of Brahma Vidya or the science of the Self is not a subject that can be understood and realized through mere intellectual study, reasoning, ratiocination, discussion or arguments. It is the most difficult of all sciences.

A student who treads the path of Truth must, therefore, first equip himself with Sadhana Chatushtaya - the “four means of salvation”. They are discrimination, dispassion, the sixfold qualities of perfection, and intense longing for liberation - Viveka, Vairagya, Shad-Sampat and Mumukshutva. Then alone will he be able to march forward fearlessly on the path. Not an iota of spiritual progress is possible unless one is endowed with these four qualifications.

These four means are as old as the Vedas and this world itself. Every religion prescribes them; the names differ from path to path but this is immaterial. Only ignorant people have the undesirable habit of practicing lingual warfare and raising unnecessary questions. Pay no attention to them. It is your duty to try to eat the fruit instead of wasting time in counting the leaves of the tree. Try now to understand these four essential requisites for salvation.

Viveka is discrimination between the real and the unreal, between the permanent and the impermanent, between the Self and the non-Self. Viveka dawns in a man through the Grace of God. The Grace can come only after one has done unceasing selfless service in countless births with the feeling that he is an instrument of the Lord and that the work is an offering to the Lord. The door to the higher mind is flung open when there is an awakening of discrimination.

There is an eternal, changeless principle amidst the ever-changing phenomena of this vast universe and the fleeting movements and oscillations of the mind.

The aspirant should separate himself also from the six waves of the ocean of Samsara - birth and death, hunger and thirst, and exhilaration and grief. Birth and death belong to the physical body; hunger and thirst belong to Prana; exhilaration and grief are the attributes of the mind. The Soul is unattached. The six waves cannot touch Brahman which is as subtle as the all-pervading ether.

Association with saints and study of Vedantic literature will infuse discrimination in man. Viveka should be developed to the maximum degree. One should be well established in it.

Vairagya is dispassion for the pleasures of this world and of heaven. The Vairagya that is born of Viveka is enduring and lasting. It will not fail the aspirant. But the Vairagya that comes temporarily to a woman when she gives birth to a child or when one attends a funeral at a crematorium, is of no use. The view that everything in the world is unreal causes indifference to the enjoyments of this world and the heaven-world also. One has to return from heaven to this plane of existence when the fruits of good works are all exhausted. Hence they are not worth striving for.

Vairagya does not mean abandoning one’s social duties and responsibilities of life. It does not mean abandoning the world, for life in a solitary cave of the Himalayas. Vairagya is mental detachment from all worldly objects. One may remain in the world and discharge all duties with detachment. He may be a householder with a large family, yet at the same time he may have perfect mental detachment from everything. He can do spiritual Sadhana amidst his worldly activities. He who has perfect mental detachment in the world is a hero indeed. He is better than a Sadhu living in a Himalayan cave, for the former has to face innumerable temptations every moment of his life.

The third requisite is Shad-Sampat, the sixfold virtue. It consists of Sama, Dama, Uparati, Titiksha, Sraddha and Samadhana. All these six qualities are taken as one because they are calculated to bring about mental control and discipline, without which concentration and meditation are impossible.

Sama is serenity or tranquillity of mind which is brought about through the eradication of desires.
Dama is rational control of the senses.
Uparati is satiety; it is resolutely turning the mind away from desire for sensual enjoyment. This state of mind comes naturally when one has practiced Viveka, Vairagya, Sama and Dama.
Titiksha is the power of endurance. An aspirant should patiently bear the pairs of opposites such as heat and cold, pleasure and pain, etc.
Sraddha is intense faith in the word of the Guru, in Vedantic scriptures and, above all, in one’s own self. It is not blind faith but is based on accurate reasoning, evidence and experience. As such, it is lasting, perfect and unshakable. Such a faith is capable of achieving anything.
Samadhana is fixing the mind on Brahman or the Self, without allowing it to run towards objects. The mind is free from anxiety amid pains and troubles. There is stability, mental poise and indifference amid pleasures. The aspirant has neither like nor dislikes. He has great inner strength and enjoys unruffled peace of mind, due to the practices of Sama, Dama, Uparati, Titiksha and Sraddha.
Mumukshutva is intense desire for liberation or deliverance from the wheel of births and deaths with its concomitant evils of old age, disease, delusion and sorrow. If one is equipped with the previous three qualifications (Viveka, Vairagya and Shad-Sampat), then the intense desire for liberation will come without any difficulty. The mind moves towards the Source of its own accord when it has lost its charm for external objects. When purification of mind and mental discipline are achieved, the longing for liberation dawns by itself.

The aspirant who is endowed with all these four qualification should then approach the Guru who will instruct him on the knowledge of his real nature. The Guru is one who has a thorough knowledge of the scriptures and is also established in that knowledge in direct experience. He should then reflect and meditate on the inner Self and strive earnestly to attain the goal of Self-realization.

A Sadhaka should reflect and meditate. Sravana is hearing of Srutis, Manana is thinking and reflecting, Nididhyasana is constant and profound meditation. Then comes Atma-Sakshatkara or direct realization.

THE SEVEN STAGES OF JNANA

There are seven stages of Jnana or the seven Jnana Bhumikas. First, Jnana should be developed through a deep study of Atma Jnana Sastras and association with the wise and the performance of virtuous actions without any expectation of fruits. This is Subheccha or good desire, which forms the first Bhumika or stage of Jnana. This will irrigate the mind with the waters of discrimination and protect it. There will be non-attraction or indifference to sensual objects in this stage. The first stage is the substratum of the other stages. From it the next two stages, viz., Vicharana and Tanumanasi will be reached. Constant Atma Vichara (Atmic enquiry) forms the second stage. The third stage is Tanumanasi. This is attained through the cultivation of special indifference to objects. The mind becomes thin like a thread. Hence the name Tanumanasi. Tanu means thread - threadlike state of mind. The third stage is also known by the name Asanga Bhavana. In the third stage, the aspirant is free from all attractions. If any one dies in the third stage, he will remain in heaven for a long time and will reincarnate on earth again as a Jnani. The above three stages can be included under the Jagrat state. The fourth stage is Sattvapatti. This stage will destroy all Vasanas to the root. This can be included under the Svapana state. The world appears like a dream. Those who have reached the fourth stage will look upon all things of the universe with an equal eye. The fifth stage is Asamsakti. There is perfect non-attachment to the objects of the world. There is no Upadhi or waking or sleeping in this stage. This is the Jivanmukti stage in which there is the experience of Ananda Svaroopa (the Eternal Bliss of Brahman) replete with spotless Jnana. This will come under Sushupti. The sixth stage is Padartha Bhavana. There is knowledge of Truth. The seventh stage is Turiya, or the state of superconsciousness. This is Moksha. This is also known by the name Turiyatita. There are no Sankalpas. All the Gunas disappear. This is above the reach of mind and speech. Disembodied salvation (Videhamukti) is attained in the seventh stage.

Remaining in the certitude of Atma, without desires, and with an equal vision over all, having completely eradicated all complications of differentiations of ‘I’ or ‘he’, existence or non-existence, is Turiya.

PRACTICAL HINTS

Purify the Chitta by doing Nishkama Karma for twelve years. The effect of Chitta Suddhi is the attainment of Viveka and Vairagya. Acquire the four qualifications (Sadhana Chatushtaya), - Viveka, Vairagya, Shad Sampat and Mumukshuttva. Then approach a Guru. Have Sravana, Manana and Nididhyasana. Study carefully and constantly the twelve classical Upanishads and Yoga Vasishtha. Have a comprehensive and thorough understanding of the Lakshyartha or indicative (real) meaning of the Maha-Vakya ‘Tat Tvam Asi’. Then, constantly reflect over this real meaning throughout the twenty-four hours. This is Brahma-Chintana or Brahma-Vichara. Do not allow any worldly thoughts to enter the mind. Vedantic realization comes not through mere reasoning but through constant Nididhyasana, like the analogy of Brahmarakita Nyaya (caterpillar and wasp). You get Tadakara, Tadrupa, Tanmaya, Tadiyata, Talleenata (Oneness, identity).

Generate the Brahmakara Vritti from your Sattvic Antahkarana through the influence of reflection on the real meaning of the Maha-Vakyas, ‘Aham Brahma Asmi’ or ‘Tat Tvam Asi’. When you try to feel that you are infinity, this Brahmakara Vritti is produced. This Vritti destroys Avidya, induces Brahma Jnana and dies by itself eventually, like Nirmal seed which removes sediment in the water and itself settles down along with the mud and other dirty matter.

Retire into your meditation chamber. Sit on Padma, Siddha, Svastika or Sukha Asana to begin with. Relax the muscles. Close the eyes. Concentrate on or gaze at the Trikute, the space between the two eyebrows. Repeat ‘Om’ mentally with Brahma-Bhavana. This Bhavana is a sine qua non, very very important. Silence the conscious mind. Repeat mentally, feel constantly:

All-pervading ocean of Light I am OM OM OM
Infinity I am OM OM OM
All-pervading infinite Light I am OM OM OM
Vyapaka Paripoorna Jyotirmaya Brahman I am OM OM OM
Omnipotent I am OM OM OM
Omniscient I am OM OM OM
All Bliss I am OM OM OM
Satchidananda I am OM OM OM
All purity I am OM OM OM
All glory I am OM OM OM

All Upadhis (limiting adjuncts such as body, mind, etc.,) will be sublated. All Granthis (knots of heart, viz., Avidya, Kama and Karma - ignorance, desire and action) will be cut asunder. The thin veil, Avarana, will be pierced. The Pancha Kosha Adhyasa (superimposition) will be removed. You will rest doubtless in Satchidananda state. You will get highest Knowledge, highest Bliss, highest Realization and highest end of life. ‘Brahma Vit Brahmaiva Bhavati’. You will become Suddha Satchidananda Vyapaka Paripoorna Brahman. Nasti Atra Samsayah’, there is no doubt of that.

There is no difficulty at all in Atma-Darshan, in Self-Realization. You can have this within the twinkling of an eye as Raja Janaka had, before you can squeeze a flower with fingers, within the time taken for a grain to fall when rolled over a pot. You must do earnest, constant and intense practice. You are bound to succeed in two or three years.

Now-a-days there are plenty of ‘Talking Brahman’. No flowery talk or verbosity can make a man Brahman. It is constant, intense, earnest Sadhana and Sadhana alone can give a man direct Aparoksha Brahmic realization (Svanubhava or Sakshatkara) wherein he sees Brahman just as he sees the solid white wall in front of him and feels Brahman, just as he feels the table behind him. Practice, practice, practice and become established in Brahman.

Most, if not all of our lives are lived within the content of our beliefs, indoctrinations, positionalities, and opinions. This puts up an invisible veil between the Truth and falsehood (our illusions.) Of course the greater majority of the world has no idea that the beliefs they are holding have nothing to do with Absolute Truth. We are not protected from the ego’s illusions, so ultimately most of humanity lives life behind the illusory field of the ego.

Skepticism, cynicism, and complete disbelief does not preclude the existence of Truth according to God. What we hear from those around us who we have come to respect as our teachers, is simply handed down doctrine, beliefs, opinions, and positions. There is a way to Truth, but it is not within the content of our material world. The line of the non-linear realm of spirit must be crossed in order to get to where Absolute Truth resides.

It is for this reason that I have included the topic of the Absolute Truth into my web site. Using Consciousness Research, Applied Kinesiology, and the knowledge which comes from the Infinite Field, I will be listing some common illusions and explanations as they unfold.

1.) There is no such thing as karma.
Karma is a fact. It is Divine action/reaction. It exists whether one believes in it or not. See articles on Karma.

2.) The dead are missing something because of their death, died too young, suffered too much, were cheated out of living longer, or did not finish what they set out to do.
We are born with the nonlinear time of our death set. We do not have knowledge of what other’s Karma was or what the soul was learning here. Human feelings about suffering or being cheated are merely projections of the ego. We are either eliminating negative Karma or creating new Karma, then we go back to the non-linear realm of eternal existence.

3.) We are only remembered because of something we did, something we had, our offspring, or a legacy.
God, as well as all souls, remember everything. The Infinite Field of Existence records everything infinitely. Nothing is ever forgotten.

4.) God wants something and punishes us.
An Infinite Being of Infinite Love and Power needs nothing. Only human beings project neediness and human attributes onto God.

5.) There is only heaven and hell, and we are judged by God.
There are an infinite number of realms, dimensions, heavens, and hells. Where our spirit goes is by hierarchy, levels of consciousness (from the linear to the non-linear), and certain non-material choices we make. There is no judgement. There is only the witnessing of the Self unfolding. Karmic propensities and inheritance bring forth actualizations to achieve balance.

6.) That which is popular, must be correct or true.
Popularity is a symptom of the glamorization of society and the world. We project what we see as truth onto the over-glamorized.

7.) Intelligence is a sign of wisdom.
Intelligence is the knowledge of stored data. Wisdom comes from The Higher Self.

8.) Wealth will make you happier.
The wealthy have been taking their own lives for millennia. This alone proves wealth does not bring peace of mind. Happiness is a by-product of higher levels of consciousness.

9.) A little white lie won’t hurt anyone.
A non-truth is a non-truth no matter how small an importance is placed on it. All non-truth brings with it Karmic consequences. Nothing in The Field is overlooked.

10.) One person cannot change something or anything.
Everything is a potentiality within creation/evolution, which has the propensity to become an actuality. That is why the future cannot be foretold. There are infinite amounts of potentialities within creation, which have the possibility of changing outcomes.

11.) The media and those in power are imparting the Truth.
History has spoken in that regard. There is no one more confused or ignorant of the Truth than those who have been glamorized by society. They are merely people with a higher profile.

12.) There is no way to tell Truth from falsehood.
Today we have the enlightened knowledge and the science to know Truth. This site is dedicated to Absolute Truth.

13.) What we think is our truth, represents Truth.
To paraphrase Socrates…”Man chooses only what he perceives to be the good.” We are born inherently ignorant of Truth, however. Others truths have been instilled in us through teachings which are not always Truth. The capacity to know Truth has come to us in the form of the highest sages of the past and present. The means to tell the difference between Truth and falsehood now exists, thanks to Dr. David R. Hawkins and Consciousness Research.

14.) Whatever we do not see or believe, must not exist.
The linear world is just a tiny part of existence. In actuality, the majority of the totality of all that exists, cannot be seen from the physical realm.

15.) We have to have an opinion or take a stand or a side for or against everything.
That’s just the ego having to be right, or needing to have feelings about everything. When opinions, beliefs and positionalities are put aside, what remains is just what is, without commentary. Everything then becomes the context of all that you see and cannot see, instead of the content, which is within your personal locality (mind). Ego believes it must fix everything or comment about it.

16.) If a person has credentials and appears to be intelligent, they must be telling the Truth.
Credentials do tend to give credibility to people. This is often a show of intelligence and intellectualism. Intellectualizing however, is not Truth, but borders the next level of consciousness which enters the realm of the non-linear. The non-linear is wholly subjective and cannot be proved, so debating facts brings no definitive answer using intelligence alone.

17.) People in high positions or those who have wealth, have more importance by an unspoken hierarchy.
Only in the minds of those who believe that. We are all equally important by virtue of our birth from Divinity. Even the word important is a projection on something. We all just are. The rest is all about the ego.

18.) Animals are dumb.
Anyone who has ever owned an animal knows that is not true. Animals have an innate instinct which allows their survival. They may not have the brain capacity of humans, but an animal lover will always be able to tell you, at higher levels of animal consciousness, they can show and feel love. Animals are a part of nature and as so, a Divine creation. Projecting dumbness on anything is the ego taking a positionality to make itself feel greater.

19.) We are all born innocent.
In a human sense it appears so, but spiritually we come with Karmic inheritance. We do arrive with amnesia, so you could say we are ignorant (or innocent) of that fact and more. We are a clear slate in the material sense, until the programming of our hard drive (ego/mind) occurs. Babies all appear to be innocent, but certain factors will show that from no apparent cause, children will soon show personalities ranging from the highest to the lowest consciousness. This is due to our having a particular level of consciousness at birth.

20.) Once we are dead, that is it.
This may seem silly to some, but there are those who believe dead is dead. All I can say is there is a different side to life and this isn’t all there is. (See my article on Life After Death.)

21.) We look like God.
That’s the ego projecting again. Our ego believes we are the center of the universe, so to speak, so naturally the belief is we look like our creator. I would suppose then, God would be a superman of sorts. God is An Infinitely Powerful Field of Knowledge and Love. (See my articles on God.)

22.) There is something we have to do or remember while we’re here.
I have written about this also. We have free will to do or be anything. It may be scary to some, but that scenario plays itself out on the evening news everyday. Due to human ignorance and ego, most of the world has no fear about not being good__only about not being right. Our levels of consciousness set our personal priorities about how we live out this life. What we witness is the fact that the majority of the world consciousness doesn’t even think about that.

23.) The Truth will reveal itself if you just sit quietly or meditate.
Being quiet and/or meditating is certainly a good thing to do for spirit, but it has little bearing on changing our positions on things unless we are following an enlightened teaching. Consciousness levels have the most influence on the Self realization of Truth.

24.) “To thine own self be true.”
This is true in a common sense. In a grander sense it is completely false. We are true to our selves every day. The small self, that is. In that way we keep making the same efforts with the same results, as the same situations arise continually. Lifetime after lifetime we return to eliminate negative Karma, as we incur more. When we realize the big Self through the path to enlightenment, we cannot be anything but True.

25.) Disease, famine, and other natural disasters are God’s way of eliminating evil or are tragic.
Any position or opinion we place on an event is merely a viewpoint. Evil is merely a word placed on something which doesn’t fit our personal profile of rightness. Human beings want and need to have a reason behind everything which occurs. The fact that everything is happening of its’ own would not be a reasonable answer to most people, but this is Truth. Creation/evolution* create conditions continually out of the infinite propensities which exist infinitely. Nature just is. Events just are. Enlightenment reveals the unfoldment of everything (without exception) perfectly within Divinity. A natural event (or even a man-made event) is not a disaster until we place that positionality on it. A disease is a natural occurrence of nature, as is the propensity to find a cure. Famine and drought are the natural consequences of locality and conditions. Man-made events are a result of certain levels of consciousness. There are also Karmic considerations which are choices and innate Karmic events (group Karma) occurring over which we have no control.

26.) We control our own destiny.
Destiny/fate does not exist in a linear way, therefore we cannot control it. That would be assuming there is a predetermined course of events, which is under our personal power to regulate. If something were predetermined, we would be powerless to change it anyway. If life were predetermined, free will would be non-existent, and we would be actors in a script written for us. Therefore, foretelling future events is not possible. The potential for future events is infinite due to the infinite number of possibilities, each with an infinite number of potentials to change everything infinitely. In other words, a simple sneeze could change the outcome of something else, etc., ad infinitum. Therefore the future is an unknown. What exists are the conditions under which we set up potentialities and possibilities within our proximate field (the totality of our existence which has manifested within this materiality), reaching out infinitely to The Infinite Field.** Actualizations will then occur on their own, spontaneously. All of this is occurring within our own Karmic “destiny” which is the irresistible, non-linear totality of all that we are from the beginning of time. So, we have is free will within The Field of our infinite Karmic potentialities.

27.) Eliminating evildoers will change/fix everything.
This is more like wishful thinking, rather than a higher way of being. Eliminating that which we don’t like or is harmful, is a tall order since most of the world consciousness calibrates below 200 (courage and the level of integrity). Since the material world is where we get to eliminate negative Karma, being even more rapacious would be adding fuel to the fire, not to mention going a few thousand years backward in karma and evolutionary history. Humans suffer from impatience due to the intrinsic ignorance about existence. When the content of the story becomes more important than the context, the larger view of humanity and consciousness escapes the majority. Our universe is roughly 13 billion years old and is expanding at the speed of light. Humans came in just about a millisecond ago relative to the rest of creation. The ego appeared with the advent of sentience and we witness what has occurred. Karma will be created and undone eternally until consciousness has risen to the point where all is revealed and enlightenment is commonplace. If one wants to save the world, begin within one’s own Self. Until then, we can learn from the words of Ramana Maharshi, “There is no sense in trying to save the world, because the world you see doesn’t even exist.”

28.) To be a higher spiritual being we must do something about injustice and help those less fortunate.
One’s level of consciousness will dictate where they are in regard to being of service. On one level, helpfulness is being of service in the medical field, teaching, science, or industry. On another level there is nothing to do at all, because what is witnessed is everyone’s Karma unfolding, and interference may be furthering Karmic consequences. It is all quite personal to the individual, but it is certainly a good thing to keep one’s own level of consciousness high for the collective. On any level however, there must be discernment regarding how far to take any form of action.

29.) We were created in God’s image.
God (who has many names), is not a human being in the way we prescribe humanness onto Him. Although God is also referred to by gender (i.e. Him), God is genderless. God is an Infinitely Powerful Field of Intelligence and Love with unearthly attributes far beyond our comprehension. Humans love to see God as we see ourselves, but that is merely the ego projecting.

* I merge creation and evolution because they are not separate entities. As Dr. Hawkins says, “Creation and evolution are one and the same.” To separate the two for the purposes of debate is another continuing illusion of the ego. Creation is infinitely occurring, as is evolution (and at the speed of light). Instilled doctrine will keep the argument going indefinitely, however.
**The Fields we exist within are determined by levels of consciousness. Higher states of consciousness are inclusive of higher probabilities of what we call the miraculous, or Divine intervention. Therefore, what appear to be opportunities miraculously presenting themselves are a result of what we are, or are Karmically related.

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 certain Jain sects. For a detailed discussion see Jainism and Hinduism.

Jain contributions to Indian culture
While the Jains are only 0.4% of the Indian population, their contributions to culture and society in India have been considerable.

The Jains are among the wealthiest of the Indians. They are also among the most philanthropic, they run numerous schools, colleges and hospitals. They have been the most important patrons of the Somapuras, the traditional temple architects in Gujarat.

Jains have greatly influenced the cuisine of Gujarat. Gujarat is dominantly vegetarian, and its dishes all have pleasing and soothing aromas due to the lack of foods with pungent odors, such as onions and garlic.

According to the 2001 census, the Jains are the most literate community in India. India’s oldest libraries at Patan and Jaisalmer have been preserved by Jain institutions.

Literature The Jains have contributed writings in many of the India’s classical and popular languages.

In Kannada almost the entire early literature is of Jain origin.
Some of the oldest known books in Hindi and Gujarati were written by Jain scholars.
Several of the Tamil classics are written by Jain authors or have Jain beliefs and values as the core subject.
Practically all of the known texts of the Apabhramsha language are Jain works.

Jainism and Indian archaeology
Archaeological evidence such as various seals and other artifacts from the Indus Valley Civilization (c. 3000–1500 BC) has been cited by some scholars as attesting to the faith’s roots in pre-Indo-Aryan migration India. (Refer to the discussion page as well as the ’specialized sources’, below.)

Decipherment of Brahmi by James Princep in 1788, permitted reading of ancient inscriptions in India, which established the antiquity of Jainism. Discovery of Jain manuscripts, a process that continues today, has added significantly to retracing the history of Jainism.

Jain archaeological findings are from Maurya, Sunga, Kushana, Rashtrakuta, Chalukya, and Rajput and later periods.

Several western and Indian scholars have contributed to the reconstruction of Jain history. They include western historians like Bühler, Jacobi, and Indian scholars like Iravatham Mahadevan who has worked on Tamil Brahmi inscriptions.

Holy sites

Palitana TirthaThere are many Jain tirthas (pilgrimage sites) throughout India.

Shikharji also know as Parasnathji located in Giridih district in the Jharkhand state is held to be the most sacred place of the Jains all over India. Parasnath Hill is about 4481 feet high. Parasnath Hill is Jerusalem to the Jains as, besides Mahavira, Twenty Tirthankaras had attained Nirvana at this hill.GoogleEarthLocation
Shravanabelagola, monumental statue of the Jain saint Gomateshwara in Hassan District, Karnataka.
Dilwara Temples, complex of white marble Jain temples on Mount Abu, Rajasthan.
Ranakpur Temples, extensive complex of white marble Jain temples in Ranakpur, Rajasthan.
Palitana, most visited Jain temple in Gujarat.
Bawangaja, a complex of Jain temples and monumental statues in Barwani District, Madhya Pradesh.
Gwalior’s fort is home to dozens of Jain rock-cut sculptures.
Bajrangarh, Atisaya-kshetra in Guna district in Madhya Pradesh, India
Kundalpur, Siddha-kshetra having 63 temples, famous for beautiful statue of Bade Baba in Damoh district in Madhya Pradesh, India
There is also one temple in the United States that is considered to be a pilgrimage place. Siddhachalam is located in New Jersey.

Jain temples in the West
UK
The Jain Centre in Leicester, England, the first Jain Temple consecrated in the western world
The Oshwal Centre in Potters Bar, England, the only traditional Jain Temple in Europe.
USA
The Hindu Jain Temple in Monroeville, Pennsylvania is the first combined Hindu Jain temple in the World.
The Jain Center of Greater Boston in Norwood, Massachusetts is the first Jain Center in North America.
The Jain Society of Metropolitan Chicago in Bartlett, Illinois
The Jain Center of Northern California in Milpitas, California
The Jain Center of America in Elmhurst, New York
The Jain Center of Greater Atlanta in Atlanta, Georgia
The Jain Society of Greater Detroit in Farmington Hills, Michigan
The Jain Society of Metropolitan Washington in Silver Spring, Maryland
The Siddhachalam, International Mahavir Jain Mission in Blairstown, New Jersey
The Jain Center of Southern California in Buena Park, California
The Jain Society of Houston in Houston, Texas
Find more links at http://www.cs.colostate.edu/~malaiya/jainsoc.html

Holy days
Paryushan Parva, 10/8 (Digambar/Shwetambar) day fasts, to observe, 10/8 important principles to follow.
Mahavir Jayanti, birthday of Lord Mahavir.
Diwali, day of attaining nirvana by Lord Mahavir.
Kshamavaani, The day of asking forgiveness from all.
Shawani Hirshnadi, The celebration of Hirsh’s triumph over the forces of evil.
The Jain Calendar gives the dates for major Jain festivals, vratas and fairs.

Jainism and other religions
South Asia has a rich history of diverse philosophies. Connections among these are discussed at:

Jainism and Hinduism
Jainism and Buddhism
Jainism and Sikhism
Even though Jainism is of Indian origin, it shared some principles with the Hellenic tradition, specially with Stoic and Pythagorean philosophies of Europe. A comparison with modern western religions can be found at:

Jainism and Christianity
Jainism and Judaism
Jainism and Islam

See also
Jainism Portal
List of Jains
Veganism
American Jainism
Jain community
Tamil Jains
Tulu Jains
Jainism in Delhi
Jainism in Gujarat
Jainism in Rajasthan
Jains of Maharashtra
Jainism in Mumbai
Jainism Portal at Wikipedia
Jains in India according to 2001 census

References
Introductory:

Jain, Duli C. (Editor), Studies In Jainism: Primer, Jain Study Circle, 1997.
Parik, Vastupal Jainism and the New Spirituality, Peace Publications, 2002.
Detailed Introduction:

Shah, Natubhai, Jainism : The World of Conquerors, Motilal Banarsidass, 2004.
Jaini, Padmanabh S., Jaina Path of Purification, Motilal Banarsidass, 2001.
Titze, Kurt, Jainism : A Pictorial Guide to the Religion of Non-Violence, Mohtilal Banarsidass, 1998.
Wiley, Kristi, Historical Dictionary of Jainism, Scarecrow Press, 2004.
Mishra, Mamta, Bharatiya Darshan, Kala Prakashan, Varanasi, 2000.
Lawrence A. Babb, Absent Lord, University of California Press, 1996.
Vallely, Anne, Guardians of the Transcendent, Toronto: University of Toronto Press, 2002. (Jain nuns)
Kelting, Whitney, Singing to the Jinas, New York: Oxford, 2001. (Jain laywomen)
The Assembly of Listeners, edited by Michael Carrithers and Caroline Humphrey, 5-14. Cambridge: Cambridge University Press, 1991.
Specialized sources:

Mary Pat Fisher, Living Religions (5th Edition), 2003, p.130
Bhaskar, Bhagchandra Jain, Jainism in Buddhist Literature. Alok Prakashan: Nagpur, 1972.
Campbell, Joseph, Oriental Mythology, 1962.
Nakamura, Hajime, Gotama Buddha: A Biography Based on the Most Reliable Texts. Kosei Publishing: Tokyo, 2000.
Ramachandran, T.N., Harrappa and Jainism 1987.
Subramaniyam, Ka Naa, Tiruvalluvar and his Tirukkural. Bharatiya Jnanpith: New Delhi 1987.
Thomas, Edward, Jainism, or the Early Faith of Asoka. Asian Educational Services: New Delhi, 1995 (reprint of the original by Trubner: London, 1877).
Cort, John, Jains in the World: Religious Values and Ideology in India’, New York: Oxford University Press, 2001.
Jain Philosophy, Webb, Mark Owen
Vallely, Anne, Gaurdians of the Transcendent, Toronto: University of Toronto Press, 2002.
Kelting, Whitney, Singing to the Jinas, New York: Oxford, 2001.

This article is licensed under the GNU Free Documentation License. It uses material from the Wikipedia article “Jainism”.

Jesus spoke of ignorance when he was being crucified by a culture that didn’t understand or have the ability to grasp what he was teaching. How could they? The level of world consciousness during those times was at a level of barbarism. Peace, love, and God were foreign to most of humanity at that time.

Nothing has changed very much from those times. Ignorance still believes it’s right based on falsehoods. Ignorance leads to wars, the slaughter of hundreds of millions, and ego-based emotions run amok.

The Buddha similarly said it when he spoke of ignorance. He taught enlightenment because it takes one out of ignorance. A translation from The Bhagavad-Gita says, “Out of compassion for them, I, who dwell within their own beings, destroy the darkness born of ignorance, with the shining lamp of knowledge.” The knowledge spoken of here is the Knowledge of Divinity.

Most religions and spiritual practices have had their say about ignorance. It does not help, however, when the majority of humanity is still below the level of integrity (Map of Consciousness, Power vs. Force).

So what do you do when faced with ignorance? Avoid is the key word here. All enlightened wisdom teaches not to oppose negativity, but to avoid it. It is difficult to avoid unpleasantness and people who calibrate at the lower levels of the Map* on a highly negative planet such as Earth, but it can be done. Compassion plays an important role in dealing with the negative aspects of life. We cannot always be amongst happy, serene, highly spiritual people, and life throws us all sorts of scenarios (seemingly from hell.) Even those of higher consciousness are still human and prey to sudden ego tantrums.

It’s always better to be nice and back away than to fight on a lower level. (Fighting in this instance would be non-integrous.) If you are fighting for integrity (higher cause), however, and it’s your life, or the lives of your loved ones, then higher wisdom is in order. This is about enlightenment, not ignorance, or naïveté. When you are truly enlightened, you may not feel the need to fight, but speaking softly and carrying a ‘big stick’ (in the form of discernment) goes a long way. It is the attention to the intention of that which you aspire to be.

Dr. David Hawkins teaches that we develop an etheric brain above consciousness level 200. Although the road is sometimes long, we are also able to begin the process of ascending toward the level of love (500) and the entry into the experiential, nonlinear world of spirit. (It is possible for huge transformations to happen instantaneously based on propensities.)

Those below integrity are still living with an animal brain. It may function quite intelligently from all outward appearances and even be amusing and successful in worldly terms, but any level below 200 is more capable of crime, chronic lying, cheating, anger, blame, false pride, immorality, artificiality, or shallowness, etc. They fall into a group karma category. (Four Phases of Karma.) Those below level 200 are “nothing like you” as Dr. Hawkins stresses. This does not mean that above certain levels is better, or below is worse, and this is not about physical phenomena such as money or appearances. It just is what it is, without the involvement of spiritual ego. Everyone gets to go wherever it is their spiritual will and intention will take them…or not. Unencumbered will is in play here.

Naiveté often describes new as well as ‘seasoned’ spiritual aspirants. Once bitten by the spiritual ‘bug,’ they get misty-eyed in their search for the “warm and fuzzy” feeling that accompanies the spiritual path. It is quite a common occurrence in long workshops, where like-minded aspirants get together. Full of the Kundalini energy these workshops often invoke, the newly fueled spirit goes out into the world only to find itself being treated unkindly. The rent is due and the spouse wants a divorce. This is very common. Whoosh, Calgon take me away!

So here we are, back to “Forgive them for they know not what they do.” With compassion, kindness, and our practice of devotion to Divinity (God), all may not always be peachy, but we’re staying the course, sticking to the path, wasting no time, swimming upstream to God. When we all meet on “the other side,” we can keep ascending with The Eternal Knowledge that we are on the path within The All Loving Field of The Creator.

“We change the world not by what we say or do, but as a consequence of what we have become.”___Dr. David R. Hawkins, M.D.,PhD.

©Myswizard all rights reserved ‘05-’06

* Map of Consciousness

All of the above words are descriptions of judgmentalisms. As long as humans have been on the planet, there have been actions that created consequences which were summarily criticized and judged. With the advent of religion, religious doctrine and belief systems, one learned how to feel bad accordingly and repent, atone or be judged not only by peers, but by God himself.

Now one was open for all sorts of societal discrimination, guilt, vilification and punishment. If the action was considered to be wrong or horrible enough, it could mean a lifetime of self flagellation, incarceration, or death. Things haven’t changed very much. This all goes on today, except there’s better therapy.

When looking at guilt, sin, right and wrong through the portal of content, there would be a natural assumption to initiate argumentation based on viewpoints, beliefs, indoctrinations, societal norms, philosophizing and intellectualizations. Taken further and drawing back to witness context instead of content, all judgment becomes self-judgment. With enlightenment comes the Inner Knowledge (which comes from the ultimate realization of Universal Truth) that guilt, sin, right and wrong simply do not exist.

All mentalizations which are spawned by the ego are not the Self. The words humans use to attach a meaning to everything do not do Truth, justice (in a manner of speaking). Karmic consequences will always equalize behavior and consciousness levels will gauge where we are in our state of “being.”

Living within the material world of course, means being subject to the rules and laws of where you are. So if stealing a loaf of bread within ones’ society means losing a hand, there’s karma and a lot more going on. The loss of the hand would perhaps keep ones motives in line, and maybe not. It’s relative entirely to a higher law, Universal Law. This law is not questionable, but Absolute.

The context of the entire issue would be how we are being within ones own society and Self. A broader way of looking at this is “You are what you’ve been and what you’ve become, now and forever.” If thought is given to this for even an instant it will not be fear (of guilt, sin, right and wrong) which drives the self, but the intention and willingness to be that which needn’t ever feel anything but unconditional love, no matter what comes to into play.

Caring, sharing, giving, trusting, allowing, warm, uplifting, soothing, comfortable, safe, powerful and respectful are some of the higher aspects of a healthy love. If any of these qualities are absent in a relationship there is room for it not to succeed in being whole. When working at being the qualities necessary to having an enlightened relationship* becomes the relationships’ highest priority, the path is open to success. Having the intention and willingness is the starting point. Action is then necessary to commit to these qualities. Self inquiry about what the self is being is difficult, but yet another important step in the process of being the qualities of higher consciousness.

What all relationships teach us, is almost everything we need to learn about what is going on within our Self. I use the bigger self in relation to what we are because what we “are” is greater than the small self which is the ego. When we get a “charge” on something within the relationship, there is a certainty it is the qualities of the ego showing up. This gives us the chance to see and work on releasing and surrendering what the issue is. Unless it’s destructive, there’s always room to surrender and open up possibilities for renewal.

If the relationship isn’t integrous**, neediness, fear, distrust, discomfort, suspicion, manipulation, force and anger are signs there is something missing at the core. If even one of these qualities are present, a consistent effort to change is needed. Surrendering to time, synchronicity and karma is living life in a natural flow. Be kind to the self for an occasional falling back. Being human is a condition of change and evolution of the Spirit.

Getting in touch with what feels right at the core of ones’ being is a priory to understanding what a healthy relationship is. The old adage, “If it doesn’t feel right, it isn’t right,” is a good guide. If it doesn’t feel right on a gut level, there are blaring signals to repair or dissolve the relationship. Once an individual becomes the qualities necessary to a higher relationship, then a silent signal is sent out to the Universe that will reflect back the same.

There are as many states of happiness as there are people. There are also as many definitions as well. To some happiness is a quiet moment with a loved one. To others happiness is climbing Mt. Everest. The truth is most people seldom feel happiness regularly. People aren’t monitoring whether they are “happy” or not. They are treading water within their existence, but not swimmi