Jainism
Jainism is an ancient
religion from India that prescribes a path of non-violence towards all living
beings. Its philosophy and practice emphasize the necessity of self-effort to
move the soul toward divine consciousness and liberation.
Here are some key aspects
of Jainism:
Non-Violence (Ahimsa):
Jainism is perhaps best known for its doctrine of non-violence, which applies
not only to human beings but to all other forms of life. This principle has
deeply influenced Indian culture and ethics, contributing to the widespread
vegetarianism in India.
Jiva and Ajiva: Jain
philosophy teaches that the universe is made up of two eternal categories: jiva
(living beings) and ajiva (non-living objects). Every living being has a soul
(jiva), which is potentially divine. Through right action, knowledge, and
effort, the soul can attain liberation (moksha) from the cycle of birth and
death.
Karma: In Jainism, karma
is not only the action but the material particles that affect the soul based on
those actions. These karma particles stick to the soul, affecting its ability
to attain liberation. By living a life of purity and simplicity, a Jain can
burn off the karma particles and achieve moksha.
Asceticism: Jainism
encourages spiritual development through asceticism, like fasting and
renunciation of material possessions. Monks and nuns take five great vows:
ahimsa (non-violence), satya (truth), asteya (not stealing), brahmacharya
(chastity), and aparigraha (non-attachment).
Tirthankaras: Jainism has
24 spiritual teachers known as Tirthankaras, the last of whom was Mahavira
(599–527 BCE). These Tirthankaras are revered for having achieved moksha and
for guiding others on the path to liberation.
Sallekhana: This is a
religious ritual of voluntary death by fasting. Practitioners view it as a way
to purge old karmas and prevent the creation of new ones. This practice has
been controversial and is not common.
Jain Scriptures: The
scriptures of Jainism are called Agamas. The oldest of these texts are believed
to have been lost, and the surviving versions were recorded by Jain monks in
written form around 1,500 years ago.
.
It's important to note
that Jainism is a diverse religion with two major sects: Digambara and
Svetambara, each with its own interpretation of the scriptures and religious
practices. However, the core principles of non-violence, karma, and the path to
liberation are universally accepted across these sects.
...
A PHENOMENOLOGICAL APPROACH OF REALITY
Preamble
JIVA
Ajiva
Pudgala
The Cosmic Fields
Human
The life
The Spiritual Discipline:
Ascetic Renunciation (Pratyakyana)
The Discipline in the
Physical Field: "Stillness" (Keyyocharga)
The Discipline in the
Dynamic Field: "Calm" (Samagika)
Discipline in the Mental
Field: Thoughtful Discipline (Anouprexa)
Discipline in the Karmic
Field: The True Self
The World
At the SOURCE: Liberation
(Kevala)
In conclusion
Preface
To be able to properly
understand a Teaching (in this case the Jain Teaching) we must first have
properly understood its "language", its "terms", the
meaning, the mental content of the words it uses to describe the reality. Some
serious scholars, religious scholars or researchers correctly transfer the
meaning of "terms" in their description to another language as well.
Most of those who deal with the subject, because they do not have a proper
understanding of the religious-philosophical language of the Teaching and its
"terms", translate the terms incorrectly. Thus, confusion is created
and errors and misunderstandings arise in their narration. Also, because they
do not understand the Teaching correctly and rely on their incomplete
information, they "distort" the Teaching and attribute to it things
that are not true or are completely different.
The Terms: There are Six
Ontological Essences (Dravyas): JIVA and Five A-Jivas, namely, Pudgala, Adharm
, Dharma, Akasa, Kala. There are other terms like Loka, Karma, etc. What do all
these terms really mean? Let's try to put things in their place because there
are many mistakes and misunderstandings and this leads to wrong descriptions.
JIVA
JIVA is Limitless
Conscious Presence. There is. Is here. We cannot understand or describe
anything else because there are no properties, perception, or any substance to
detect. It is the ABSOLUTE SUBJECT. It is neither Substance, nor Energy, nor
Activity, nor Perception. JIVA is characterized as "Setana",
("Consciousness"), i.e., that which "Sees", has
"Vision", and "Understanding" (Darshana and Jnana), nothing
more. Is there one JIVA or many? Actually, the question has no real meaning, it
is only linguistic, verbal. As we define JIVA, it has an absolute character
where the one or the many have no meaning, there are no properties that allow
us to distinguish such a thing. On the other hand, when we "view"
reality from the "point of view" of the "Embodied Jiva"
there seem to be infinite Jivas, as many as there are conscious beings. So,
what is true? Which view is correct? In the correct understanding of the
Teaching both apply, it depends on where we look. In reality JIVA is One and
many at the same time. Unintelligible to earthly Western logic. Just don't get
carried away with superficial descriptions of the Teaching.
Ajiva
Atjiva means
"non-conscious substance". And here are included not only some substance
or varieties of substance, but also abstract or metaphysical conditions of
existence, states, activities, etc. We will explain all this along the way.
Pudgala
The pre-eminent Essence
is Pudgala. In the correct description of the term, we would say that it is the
"Cosmic Essence", that from which all things are born, subjective
activities and objective phenomena and events and things. When we use the term
Pudgala in the sense of "Matter" we mean Metaphysical Matter, that
which takes form, from the most abstract (suksma) to the most gross and
concrete (stula). There are various "varieties" of the Cosmic
Essence, the "Matter" from the most "subtle", to the most
"gross". There is Karmic Substance or Matter, Mental Substance or
Matter, Energy Substance or Matter and Material Substance or Matter.
But what is Pundgala really, beyond
its abstract definition as a Substance? Essence is a word; it means nothing
more than a mental concept. Pudgala is actually Space (Akasha), in its abstract
sense, an Immensity (Framework) Without Limits, and not "Space" in
the Local sense (Loka). This Infinity is "full". Not of some abstract
substance but of an infinite number of units of substance having a dual aspect
of energy-form. They are the "paramanou" (the smallest indivisible
energy elements or units of energy). The paramanus is a vibrating and moving
charged energy point. The higher the energy the more the form tends to
disappear and the lower the energy the more compact the form. This is how the
various "varieties" of Cosmic substance or Matter arise. Karmic
Substance or Matter consists of high energy "paramanu" without form,
while in contrast Material Substance or Matter consists of low energy
"paramanu" of compact form.
From the
"varieties" of Cosmic Substance or Matter thus arise the Fields of
Existence or Worlds, the Karmic Field (Karma), the Mental Field (Manas), the
Energy Field (Tejas) and the Material Field.
But how are the various
phenomena created within the Cosmic Essence, in the various Fields of Cosmic
Creation? Aggregations, clusters of paramanus are created from the different
compounds. These are the “varganas” (the cosmic substance or matter which is
detectable). All activities and all forms depend on or are “varganas”. We will
explain it below.
The Cosmic Fields
But the real question is
this: What is Reality? Who and How Perceives Reality? What does JIVA (or Jiva
in the Manifested Worlds) have to do with Ajiva-Pudgala? And How Does the
Creation of the Worlds Unfold? How are subjective and objective phenomena created?
JIVA (Jiva) is the
Absolute Basis of Knowledge (in its abstract sense), Existence and Life. Let's
explain this.
JIVA (Jiva) as ABSOLUTE
SUBJECT (SIDDA), as "Consciousness" (Setana), "Seeing"
(Darsana). When it "sees" Reality, in a Direct Apprehension of the
Totality of Reality, it apprehends All That Is or can be. That Which Is Itself,
the Ajiva-Pudgala, all Phenomena.
JIVA (Jiva)
"Sees" (Darsana-Setana). What He "Sees" is Pudgala , the
Cosmic Essence. The Cosmic Essence, as we have described it because it is
Ajiva, non-conscious, does not activate itself, but remains in a State of
Potentiality. JIVA (jiva) also "Moves" (Karma -Setana) the Pudgala,
Cosmic Essence, causing, compounds, aggregations, phenomena. At the Beginning
in the subtlest Karmic Field and then in the Lower Fields. JIVA (Jiva) also
"uses" these phenomena (Karmaphala-Setana).
The "Vision" of
the Cosmic Essence and its variations, is a Continuous Activity and becomes a
function. This Operation, as a Perceptual Process has by its nature the
character of Subjective Perception. Thus the Universal Subject (Arihad )
Emerges. What is perceived is the Totality of the Cosmic Essence in its Finest
version, the Karmic Essence or Matter consisting of karmic " varganas
". What is perceived has the character of the objective. This is how the
Objective World emerges. Thus "Vision" creates the Subject and what
is perceived is the Objective.
The Creation Process is
Gradual. At the beginning, Adharma prevails. The term Andharma is translated as
“Stillness”, but this needs clarification. Immobility is not simply a lack of
activity, something non-existent or empty. The Potential for Activity is there
but no Activity manifests. Thus "Stillness" has more the meaning of
"Rest". In this State the "Sight" and the "
Outstanding ", the Cosmic Essence, are not "distinguished"
because there is no movement in the Cosmic Essence. When "Sight" is
"distanced" from Cosmic Essence, Cosmic Essence appears as Space
(Akasa), Here the Universal Subject is separated from Objective Space. In the
further investigation of the Subject-Space relationship, the Subject realizes
that it fills the Space, it is Omnipresent. In this Process which takes place
in the Frames of Adharma (Rest) there is only a Differentiation in the
Subject-Object Relation and not a real objective movement, a differentiation of
subjective activity, or creation of objective phenomena. It is the Universal
Subject that Faces the Objective differently. All this Unfolds in the Subtle
Karmic Field.
The Universal Subject who
has separated from the Cosmic Essence, the Cosmic Space of Manifestation, and
Fills the whole Space of Cosmic Essence Perceives the Space of Cosmic Essence
as the Great Karmic Body (Maha Karma Sharira).
When the Universal
Subject, the Universal Perceptual Center, Permeating the Entire Space of Cosmic
Essence (the Maha Karma Sarira ), is "confined" to a "spot"
(pradesa) the individual subject, the individual perceptual center, the self,
emerges, the pure ego (and not the "personality" belonging to a lower
Plane). This "individual perceptual center" consists of karma vargana
(i.e. "synthesis" of karmic paramanou) and is at the same time the
individual perceptual center and an individual karmic body (karma sarira)
within the Cosmic Essence. Imagine (to be understood) a vast lake where at some
point (and countless points) the water freezes and creates various crystals.
The crystal, while having the nature of water, now behaves like something
"different" in the infinite lake where at the same time it is a
"distinct" body in the environment.
This individual karmic
entity (and at the same time karmic body) is the individual existential core
and exists until it is "dissolved" again in the Cosmic Environment.
This existential core is "responsible" for the manifestation of
individual beings in the Lower Fields. And as long as the karmic core exists,
beings will wander in the Lower Realms from life to life (samsara).
The individual
existential core, the karmic subject (body) in its "natural" state is
pure spontaneous, unobstructed and unbounded perception (Paramatma). It is
Non-Dual Consciousness that as Awareness Embraces the Totality of the
Environment. This is the State of free beings (or liberated beings).
When this individual
karmic subject accumulates and crystallizes perceptions (impressions) it
actually creates a mental content (manas). Thus, the manas "emerges"
as a mental perceptual center and the entity manifests itself in the Manasic
Field and functions as a manas body (manas sarira) within the Manasic
Environment.
When the individual
manasic subject gathers and strengthens perceptions it actually
"charges" these perceptions and turns them into "desire",
desires. This is how the tejas "emerges", the energy subject and the
entity manifests itself in the Lower Energy Field (Tejas), as an energy body
(tejas sarira) within the Energy Environment.
Finally, the Entity that
is JIVA (Jiva) and constantly "adds" new perceptual possibilities
(Global Karmic Subject-Body, Individual Karmic Subject-Body, Manas-manasic
body, Tejas-tejas body) is "embedded" in a material body. All the
Higher Perceptive Abilities manifest within the material body, as
"functions" (the Depth of Existence, the Universal Subject, the
Individual Subject or Pure Ego, the Manas or "Personality", Dynamism
or psychic energy), in the corresponding material centers (brain center,
cortex, nervous system, body). This is the "man".
Human
The "man",
depending on what he "focuses" his attention on, creates the
corresponding awareness, perception of reality. Everyone "sees",
perceives and acts from his own level, which reveals his "position"
in the ontological scale and ontological evolution. The ordinary man functions
on the level of manas (where three sub-levels are distinguished, objective
intelligence, conceptual thought, belief) and on the lower levels, on the level
of desires-emotions and on the physical-material level.
The life
JIVA is the All from
which all proceeds, to which all rests and to which all returns. It is a Sense
of Presence with an Abyssal Depth, Without Attributes, without possibility of
perception or possibility of description.
By its
"definition" JIVA is One, but every entity is supported by JIVA. Thus,
there seem to be infinite Jivas within Creation. This is illusion, for when the
Jiva is freed from the cosmic matter, it Emerges in its Wholeness, its Oneness
and its Uniqueness.
Karmic aggregations are
the existential core of beings and are responsible for the manifestation of
beings in the Lower Planes. Karmic agglomerations do not dissolve unless the
lower manifestations are first expelled.
The individual karmic
core, the individual karmic subject-body, is the "existential core"
of the being when it manifests in the Lower Fields (the Manasic-Mental, the
Dynamic-Tejas and the Material). It functions as a "fixed existential
memory" and experiences-memories (in the mental) are accumulated (as far
as it is connected to its lower carriers) and tendencies are formed (in the
potential) and activities are oriented (in the material) in it. Thus, when the
individual karmic core manifests in the Lower Fields, "karma" of the
corresponding order is created (manas karma, tejas karma, physical karma).
When the Being is
incorporated (man) beyond the ontological composition that it has and its
physical function, it "is" in a specific cultural environment, in a
"society" that already has formed perceptions, behaviors and ways of
life. Thus, man through his "socialization" learns to
"acclimatize" to the "surrounding atmosphere", to
"genderize" and uncritically adopt social perceptions. This is
“Social Maya”, 'the “social delusion”. How are people raised? How are they
oriented in life? How do they "spend" their lives? For thousands of
years societies have dragged on without being able to solve basic
anthropological and social problems. The civilization of men remains even today
a "civilization of barbarism."
Thus all
"intelligent people" are forced to carve out their "own"
path in life and necessarily come into conflict with their cultural environment
or be forced to withdraw from "society". All spiritual movements are
basically "criticism of culture" and the opening of new spiritual
horizons for man.
The Spiritual
Discipline: Ascetic Renunciation (Pratyakyana)
In general, Spiritual
Discipline based on Ethical Conduct shows the Spiritual Orientation of Man for
the Attainment of the Ultimate Existential Purpose which is the Experiencing of
True Nature, Integral Reality. On the contrary, the unorganized life, the moral
freedom, shows the lack of Spiritual Orientation that leads to a life with the
taste of existential failure and the final impasse.
Consider what the
Teaching of Mahavira ( Vardhamana , the
24th Tirthankara of Jainism ), Jain Dharma and leading. Mahavira
taught that the path to spiritual liberation is through the observance of the
three jewels (triratna), right vision (samyak darsana), right knowledge or
understanding (samyak jnana) and right conduct (samyak charitra). At the heart
of right conduct are the five great vows 'Ethics', the observance of the vows of ahimsa (non-violence), satya(truth),asteya (abstention
from theft), brahmacarya
(purity)
and aparigraha
(abstention
from attachment) is simply the condition for spiritual liberation. In fact, when
you enter the "Path" of Jainism, you are called to completely reform
your life.
The main purpose of
"Spiritual Discipline" is precisely the dissolution of Karma at all
levels, from the outermost to the innermost (which is the individual karmic
existential core).
The Discipline in
the Physical Field: "Stillness" (Keyyocharga )
This means that in the
physical realm you must purify your life (and only then is it truly
"religious") by experiencing "Stillness" not only on a
physical level (with "yoga" exercises) but also on the level of
physical and social activities. Obviously, Walking the Path to Liberation is
much more important to the Jain than the life that ordinary people live. And
this is the only way to "dissolve" "natural karma".
The Discipline in
the Dynamic Field: "Calm"
Samagika)
Then, if you wish to be
declared a "Victor" of life (Jina) you will have to overcome
passions, calm desires and eliminate "attachments" to reach the
"windless" port of "Inner Silence". Only in this way does
"dynamic karma" stop being created. And that's the only way you can
progress on the Road.
Discipline in the
Mental Field: Thoughtful Discipline ( Anouprexa )
JIVA (Jiva) although
"separate" from Cosmic Matter, "Sees" (Perceives and
Understands) Cosmic Matter, in various Fields, "Moves" and
"Uses" what it perceives, its very "carrier" in each Field
of Event, but also the "Environment" and the "things" of
the Environment. In the Material Realm, on the Mental Level ("Sees",
"Moves" and "Uses" the Mind), Means (i.e. internalizes and
conceptualizes external perception), Intellects (i.e. organizes and synthesizes
concepts into reasonings and "inferences, "perceptions") and
"Glorifies" (that is, he has opinions and perceptions about things).
Just as people are
brought up and "socialized", they are "formed" and
uncritically adopt the social perception of the world and things. From the
society itself they are oriented towards the external life and
"programmed" with the social beliefs they are completely absorbed in
the social life, trying to achieve their individual goals within the social
contexts, within the limits usually defined by others and the possibilities
granted to them by others. And so, they are consumed in the social war for
power, wealth, life and experiences.
So, how can one
"See", "Understand" and move towards Truth and Liberation?
Certainly, the "Management of the Mind" is the most important work of
the Follower of the Jain Path. The "mistake" that society
deliberately pushes us into is to uncritically adopt what parents, teachers,
social agencies and agents teach us, in their own ignorance and
irresponsibility. Therefore, the Right Vision and Understanding of things leads
in itself to the "demystification" of things and to their
"transcendence".
Careful Observation of
all social beliefs, prejudices and "perceptions" reveals their
superficial and "false" character. All the cultural rubbish that
people present as culture, knowledge, ethics and way of life should be rejected
without hesitation. They lead nowhere and this can be seen from the level of
barbarism humanity is at.
So, one should
"think" about things on his own. But by what criteria? The only safe
criterion is truth, objectivity, personal experience and verification. But what
is real? Truth, in fact, transcends the mental plane, the intellect, it cannot
be grasped by thought. The way the world appears in thought is a chaos driven
by many and often invisible factors. Life goes on. But can we see what's really
going on? In fact, there is no "order" in the world beyond the
"order" the human mind can or wants to see. Whatever perception we
try to form about the world, life, action and our purpose will always be a
"constructed" reality (Anekand) in which we can dream as much as we
want but it will not lead us to any way out. Thought has no outlets. And it
must be abandoned. This abandonment is not the product of discipline or
exercise but of Right Vision and Understanding.
The only Right View of
the world and things is the Simple, Effortless and Unadulterated Perception,
which we do not process but let it flow and guide us completely naturally,
without internal pressures and external conflicts. It is the Path of the
Peaceful Warrior, which completely naturally removes lies, useless activities
and futile conflicts. The only Way is simply to move forward in life towards
your purpose. In the Light of Understanding the Purpose of Liberation is now
clearly seen.
Even here, however, when
man arrives as long as he remains "oriented" towards the world and
retains any "bond" with the world and things he is still active on
the level of the mind and "creates" mental karma. Real liberation
from the world is "conquered" by inner detachment, by understanding
the secondary and phenomenal character of the world. Only then can the
"inner shift" towards the Self occur. Only then do we realize that
Reality is the Self and not the content of perception. This leads to a more
inner and higher view of the world and not to an "exit" or
"disconnection" from the world. It leads to Non-Dual Consciousness,
to an Awareness that Embraces all in Oneness without "separations" or
"conflicts" It leads to the Peaceful World, beyond thought,
regardless of what is done in the world where conflict continues. No more
mental karma is created here.
Discipline in the Karmic Field: The True Self
The Atomic- Karmic Entity
in its True State is "Transparent", with crystal clarity, no mental
content etc. It is Non-Dual Consciousness and its Awareness is All Embracing.
When mental content "accumulates" the Karmic Entity thickens, clouds,
"gets heavy" and falls into the lower Lokas .
Therefore, the
condensation of the Karmic Body leads to the "material world".
Purification, purification, makes the Entity "Transparent" and frees
it in its True State, frees it from all limitation, determination.
The Being, the human
being, with Ascetic Renunciation (with True Understanding and Liberation from
the shackles of external activities) Returns to the True Self, the Pure
Individual Existential Core, i.e. the Vision-Perception-Understanding of Local
Presence. In this State the JIVA (Jiva) has only one limitation, the Presence
at a “Point” (pradesa), which creates precisely the individual perception.
In reality Consciousness has no other qualities and is in no way different from
Non-Local Universal Consciousness. It is realized that "local
limitation" is purely a matter of "Will". Consciousness in this
State is in an average, intermediate State of Balance. It may Retain its
Non-Dinary Locality, it may be oriented towards mental content (with all that
entails), or it may give up its “locality” and “Diffus”', “Expand” into the
Boundless Worldwide.
"Diffusion"
into the Universal brings Consciousness into a State truly Inconceivable by
ordinary human consciousness. This one can only "Experience" but not
"describe". After all, it doesn't "make sense" because
everyone has to "Get There" themselves. After all, this is his Cosmic
Destination. Here the Universal Cosmic Body is "Seen", Without
Limits, Limitations. Surely here is an "Inner Process of Unification of
Universal Subject and Universal Object" which Leads to the Absolute Unity
of Universal Essence. It is the Ultimate Vision of Universal Cosmic Essence,
the "Final Frontier." After This there is no "Create".
At the SOURCE:
Liberation (Kevala)
According to the Teaching
of the Tithankaras (Tithankara means "Savior", " Conveyor to the
Opposite Shore" of Reality) True Liberation Comes when the JIVA ceases to
be Jiva, that is, when the "Vision" of the Cosmic Essence ceases.
What does JIVA Withdrawal really mean to SELF? One must Come Here to
"Feel" it, to become a Kevalin, a Liberated One. Here the perception
or discussion of the One or the Many is meaningless. In ABSOLUTE SILENCE
nothing is "heard".
In conclusion
One may wonder what is
the point of studying or referring to an Ancient Religion that dates back 2500
years like Jainism. In fact, beyond the religious, historical and philosophical
interest we must understand that the Great Traditions are beyond time. Anyone
who has been initiated into the Esoteric Tradition has understood that Truth is
Eternal, non-local, non-linguistic, it is the Innermost Experience of True
Existence. This has nothing to do with religions, places, history. The Teaching
of the Jains, the Tithamkaras, the Mahavira, is still alive and will be as long
as man exists.
Jainism is a thoroughly
"phenomenological" approach to Reality that gets to the very essence
of the phenomenon of Existence. It can always be used to Experience TRUTH.
In the Inner Circles (and
not only in the Rosicrucians or other Inner Groups) it is necessary to
"speak" all human ("religious") "languages". This
leads not simply to the mutual understanding of traditions but mainly to the
"Clarification" of the Eternal Truth.
In the end it doesn't
matter which Inner Path we follow. The Way is One, the Living of our TRUE
NATURE. Obviously, this concerns the very few intelligent people on the planet
and not the great crowd. Most people want, are forced, or forced to remain at
the level of " homo." simian.' Just "look" around you at
what world you live in!
