Thursday, January 17, 2008

The Idea Of Jainism Karma

The Idea Of Jainism Karma Cover The idea of Karma is very complicated. I have told you something so it in my former lectures. The one chief point is that that theory is not the theory of fatalism, not a theory in which the human being is tied down to some, one, bound down by the force of something outside itself. In one sense only will there be fatalism; if we are free to do many things we are also not free to do other things, and we cannot be freed from and results of our acts. Some results may be manifested in great strength, others very weakly; some may take a very long time and others a very short time; some are of such a nature that they take a long time to work out, while the influence of others may be removed by simply washing with water and that will be the case in the matter of acts done incidentally without any settled purpose or any fixed desire. In such a case with reference to many acts we may counteract their effects by willing to do so. So the theory of karma is not in any sense a theory of fatalism, but we say that all of us are not going to one goal without any desire on our part, not that we are to reach that state without any effort on our part, but that our present condition is the effect of our acts, thoughts and words in the past state.12 To say that all will reach the prefect state merely because some one has died that they might be saved, merely from a belief in this person, would be a theory of fatalism, because those who have lived a pure and virtuous state and have not accepted a certain theory will not reach the perfected state simply for that reason and no other the faith in saviors is simply this, that by following out the divine principle which is in our selves when this is fully developed we also shall become Christ's, by the crucifixion of the lower nature on the altar of the higher. We also use the cross as a symbol. All living beings have to pass through or evolve from the lowest, the monadic, condition to the highest state of existence and cannot reach this unless they obtain possession of the three things necessary; right belief, right knowledge and right conduct. The right, belief, really speaking, is not that there is no passing through forms after death, but the soul keeps progressing always in its own nature without any backward direction at all13. We have expressed this in clear language without any parables or metaphors, but when we preach these truths to the ignorant masses some story or picture might be necessary for them and after that the explanation of the real meaning; as well have all allegory in the Pilgrim's Progress. It is just like reaching the Celestial City in that book, but we must all understand that these things are parables. Others may need music to assist their religion, but when we understand the esoteric meaning which underlies all religion there will be no quarrelling and no need of names or of forms; and this is really the object of all religions.

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