AURA, SOUL AND KARMA in JAIN PHILOSOPHY PART2 BY ACHARYA NANDIGHOSHSURIJI

AURA, SOUL AND KARMA in JAIN PHILOSOPHY

All objects, animate or inanimate, possess an electro-magnetic field. Non-living objects are composed of atoms. These are seen to be unchanging on the surface level. However, at the micro level, they constantly under go fusion and fission, true to their intrinsic nature. (Purayanti Galayanti Iti Pudgalah )When atoms of matter get ionized they cause non-living objects to possess an electro-magnetic field. Similarly, living beings possess what is known as a bio-electro-magnetic field. The bio-electro-magnetic field depends on many factors. One's physical fitness, will-power, spiritual state and karmas determine the clarity and intensity of one's bio-electro-magnetic field. The quality and intensity of the bio-electro-magnetic field vary directly on the first three factors and with the auspicious of the spiritually harmless type of karma (Aghatikarma). It varies inversely with the malefic deeds of the spiritually harmless type (Aghatikarma) and with all the four types of spiritually harmful karmas (Ghatikarma).

2 Aura: The electro-magnetic field of the non-living and the bio-electro-magnetic field possessed by living beings are both, in scientific terms, known as 'aura' Auras can be captured on a photographic plate, using a technique known as Kirlian photography. This technique, developed by the Russian scientist Samyon Kirlian, also enables us to obtain coloured images of an aura.

and is described in his book 'Human Energy System'
(2) the system used by Rev. Rosalyn Bruyere of the Healing Light Centre, California. Her system is a seven layered system and is described in her book Wheels of Light Study of Chakras'
          According to Barbara Ann Brinnan, the author of the book 'Hands of Light' auras have a dualistic field pattern. Every other layer of an aura is highly structured. The odd layers have a definite structure. The even layers are composed of fluid like substances without any particular structure and derive their form from the structures of the odd layers through which they flow! Each layer interpenetrates completely all the preceding layers including the physical body. Thus the emotional body of a being extends beyond the etheric body and includes both the physical and the etheric bodies.
Aura & Energy Centres: Contrary to a widespread myth, the layers of an aura, unlike an onion, cannot be peeled off. However, each layer is distinctly visible and has a specific function.Each subsequent layer of an aura corresponds to an energy centre or chakra numbered in an ascending order from the bottom upwards. Thus, the first layer corresponds to the first chakra and so on. Moreover, each pair of corresponding auric layer and energy centre is associated with a certain life-function.
Chakras and Body Functions: Each layer of the aura is associated with the chakras of body. Moreover the first pair of auric layer and chakra is associated with the physical functioning and physical sensation feeling, physical pain or pleasure."
The second pair is associated with the emotional aspect of human beings.The third layer and the third chakra are associated with our mental life, with linear thinking.
The fourth layer and fourth chakra are the vehicles of our love. Love not only of our mates, but also humanity in general. The fourth pair metabolises the energy of love.
The fifth pair is associated with the higher will more connected with the divine will. The fifth chakra is associated with the power of word and function of speech. The sixth layer and the sixth chakra are associated with celestial love. It is love that extends beyond the human range of love and encompasses all living beings. The Jain concept of "Savi Jiva Karurp ,Sasanarasi" is associated with this sixth chakra. The seventh layer and the seventh chakra are associated with the highest spiritual level of a person.
Moreover, each of the senses is associated with a chakra. Touching is associated with first chakra, hearing, smelling and taste with the fifth chakra and seeing with the sixth chakra.
Thus there are specific locations within our energy systems for physical sensation, emotion, thoughts, memories and other non-physical experiences that we report to our doctors and therapists. Understanding how our physical symptoms are related to these locations will help us to -understand the nature of different illnesses and also the nature of both health and disease. Thus the study of the aura can be a bridge between traditional medicine and our psychological concern.

Dr David Tansely, a radionic specialist, has in his book Radionics and the Subtle Bodies of Man" described all these seven chakras and 21 sub-chakras. In his connection he says that the open end of a normal chakra in the first layer of the aura is about six inches in diameter at the distance of one inch from the physical body. All these main chakras and the 21 sub chakras and other subtle chakras and all the points of acupuncture are the gateways for the transmission of the energy of the aura. So it is important to increase our energy flow through opening of these chakras because higher the energy flow, the healthier we are. If the energy flow decreases or becomes imbalanced then our health will be in danger and we will fall ill.

Energy is transmitted from one layer to the next through passage ways in the tips of the chakras. In most people these passage ways are sealed. They open as a result of spiritual purification process of mind and sou1.
In the eastern esoteric literature, each of the chakras is seen as having a certain number of petals. On closer investigation; these petals appear to be small rotating vortices, spinning at very high rates. Each vortex metabolises an energy vibration at its particular spin frequency. The pelvic chakra for example has four small vortices and metabolises four basic frequencies of energy.
 Each of the main chakras is seen in a different colour, which is associated with its energy and frequency. In the reverse order of these chakras in yoga;
(1) Pelvic plexus (MOladhara chakra) comes first.
It is located at the lower end of the spinal cord. Its colour is yellow. The name of its presiding deity is pakinT. This deity is symbol of energy or she is energy incarnate. This chakra has four petals.
(2) The second is Hypogastric plexus (Svadhi§thana chakra). It is located near abdomen. It's colour is orange the name of its presiding deity is Rakini. This chakra has six petals.
(3) The third is solar plexus (Manipura Chakra.) It is located near the navel. Its colour is red. The name of its presiding deity is Lakini, This chakra has ten petals. (
(4) The fourth is heart chakra. It is located near heart in the chest. Its colour is violet. The name of its presiding deity is Kakini. This chakra has twelve petals. The chakra is also called Anahata chakra or cardiac plexus.
(5) The fifth is pharyngeal plexus.(Viuddhi Chakra). It is located near vocal cords in the throat. Its colour is Indigo. The name of its presiding deity is Sakini. This chakra has sixteen petals.
(6) The sixth is cavernous plexus (Ajna Chakra.) it is located in the centre of the forehead, where a vermillion mark is worn by Hindus. It is also called the third eye. It controls sexual feelings. If it remains activated, all the sexual feelings are destroyed. God siva burned the Kama by opening his third eye. The spiritual significance of this statement is that the cavernous plexus of Siva remained activated, so all his sexual feelings got destroyed. The colour of this chakra is blue. The name of the presiding deity is Hakini. According to Madhu Khanna's book "Yantra" this plexus has only two petals. 21 While according to "Hands of light" this plexus has 96 petals.

AURA, SOUL AND KARMA in JAIN PHILOSOPHY PART1 BY ACHARYA NANDIGHOSHSURIJI

The below content has been taken from the first chapter "AURA, SOUL AND KARMA" from the book
"AURA - A theoretical and Practical Research".
This book is composed by Acharya Vijay Shri Nandighoshsuriji.

AURA, SOUL AND KARMA

Introduction:

Till the middle of the 20th century 'aura' was an object of reverence and relevance only to spiritual explorers. Its mention was confined to religious scriptures. All this changed when Samyon Kirlian invented and developed the technique of capturing an aura in a photographic image. Kirlian photography brought 'aura' within the realm of science.

Science studies the 'cause - effect' relationship underlying various natural phenomena. Jainism also lays a great emphasis on the 'cause - effect' connection between events occurring in definite 'time - space' frames. Jainism can thus make a unique contribution by providing a spiritual basis to the scientific facts about 'aura'.

What is aura? How is it formed? What causes changes to occur in an aura? What do such changes suggest/signify? None of these questions can be answered without understanding the relationship between 'aura' and 'karma'.

The first chapter of the book establishes and elucidates the 'cause - effect' relationship between aura and karma. The second chapter explains in detail the nature of aura from a scientific standpoint. The Jain concept of Leshya and its relation with one's aura is dealt with in the third chapter. The significance of various Leshyas, the process of purifying them and the benefits thereof are adequately explained.

  

Chapter 4 to 7 deal with various alternative healing practices like dowsing, chromopathy, gem-therapy, reiki, magnet-therapy, pyramid-therapy, acupuncture and acupressure.

The last two chapters have been newly added to this book. The 8th chapter talks about the aura of a 'Vastu” and its impact on the health of the dweller. The ninth chapter presents case-studies involving diagnosis on the basis of auric images and their analysis, by the expert Dr Amreshbhai Mehta.

In this cosmic cycle each and everyone wants nothing else but happiness, no one wants to be unhappy. Physical health comes first in happiness for every human being. However, it is subjected to time, situation and place. But well-known proverbs like "Health is wealth " show that human health and well-being alone is the centre - point of this in-depth research on aura. I hope that this book paves the way to a healthy, happy and peaceful life for each and every reader.

Spirituality is a Science, not only that but it is the supreme science, because science can touch and explain only the physical objects, while spirituality can touch and explain consciousness - soul, which is otherwise impossible to touch or explain. science can change or renovate only the physical objects, while spirituality can change and renovate consciousness - soul, which can't be touched or seen. That's why spirituality is the supreme science.

Jain philosophy maintains that each individual's happiness or sufferings is bound to the good or bad karma of his or her present or past births. In fact a horoscope is the map of the sky overhead at the birth-time of an individual. The planetary positions and aspects therein show how ones' present life is likely to be affected by the good or bad deeds (karma) of his/her earlier lives. It means that according to Jain astrology planets are not the drivers but only the indicators of ones' destiny. Prominent Western Astrologers like Max Heindel too endorses this view.

A new-born takes in the radiation of each of the planets with its very first inhalation. The impact of these rays is felt throughout the individual's life, right from birth till death. However, there are some factors, which play a part in this impact. By altering these factors, the good or bad impact of these planets can be increased or reduced. Is this change in karmic fruition possible according to the Jain law of Karma philosophy? This question is obvious to everyone, but the fact is that if a human being wishes to do so, he can make a change in the destined events through his efforts. This means that a human being is himself the maker of his own destiny.  At every point in time a human being ties at least seven karmic knots (except the life-span regulating karma) simultaneously. However, contrary to the popular misconception that 'as you sow you will have to reap', there are certain karmas which can be dissipated prior to their fruition. If this was not true, the doors to Moksa (liberation) would be permanently closed upon a man. The Jain theory states that depending upon their intensity, karmic knots are of four types: (1) Sprsta, (non-adhesive) (2) Baddha, (mildly adhesive) (3) Nidhatta (super-adhesive) and (4) Nikacita (quasi-insoluble). One is not bound to pay for the first three kinds of Karma. Only Nikacita Karma has to be paid for inevitably, However, in his final birth a human being can free himself of this Nikacita karma too, by the means of penance.

(1) When any human being performs any deed in a state of ignorance or unconsciousness, e. g. as when one tramples upon ants while walking on the road, he is bound by Sprsta, (non-adhesive) karma. A Sprsta, (non-adhesive) karma bond is very loose. It is like a turmeric stain on a newly woven cloth or like a heap of needles. Just as the stain can be easily removed or the needles in a heap easily separated, Sprsta, (non-adhesive) karma can be easily dissolved by simple religious rituals like Miccha Mi Dukkadatp) (seeking forgiveness) or Pratikramana (confessing and condemning ones' own sins).

(2) Baddha karma i.e. karma done under inevitable circumstances or under compulsion, binds the soul like a turmeric stain on a wet cloth. It is generally compared to a bundle of needles tied by a string. The undoing of this knot needs Prayaschitta (remorse and expiation) under spiritual guidance, a bit more of effort in the form of Japa etc., dissolves this knot.

(3) When a human being commits a sin on his own will but takes no pride in doing so, he gets entangled in Nidhatta karma. This super adhesive karma is like a turmeric stain on an oil soaked cloth or like packed needles which are affected by humidity and get oxidised. Just these stains need to be washed away with a detergent and needles need to be cleansed with kerosene, the dissolution of Nidhatta Karma calls for greater effort in the form of meditation, chanting and penance.

(4) When a human being has no reluctance In committing a sin, but on the contrary, takes pride in it, his soul gets entangled in Nikacita Karma. The Nikacita Karma bond is like the stain of an oil paint on cloth. The cloth may get torn but the stains cannot be removed. A soul bound by Nikacita Karma is like needles which have been rendered shapeless and useless upon heating into a fire. The annihilation of the Nikacita Karma is possible through severe penance only provided the human being is in his final birth. Thus liberation from the first three types of karmic bonds can be attained with the aid of various spiritual tools and techniques and aura therapy can certainly act as catalyst in this entire process. Our Aura depends on Lesya and Lesya depends on the emotions of the soul. And the emotions of the soul depend on the Karma, so by doing good Karma we can improve the emotions of the soul and thus can change Leeya. And thus we can regain good health by bringing changes in the Aura.

References: 

1. Let us remember, however, that good or evil configurations are not the result of chance or luck, but are the product of our own past acts; the horoscope shows what we have earned by our past lives and therefore what we are entitled to in the present life. The Message of the Stars by Max Heindel and Augusta Foss Heindel, Published by The Rosicrucian Fellowship, California, USA, P. 50

2. Moreover it should always be kept in mind that the stars impel but do not compel. (lbid, P. 50)

3. The inhalation of the first complete breath usually accompanied by a cry, is the moment when the incoming Ego receives its stellar baptism. °bid P. 89)

4. By his will and the exercise of choice, which are his divine birthrights, he may rule his stars and make of the unlucky horoscope a fruitful life from a far higher standpoint than the other. °bid, P. 59)

5. Arhat Dargana Dipika* by Upadhyaya Sri Mafigalavijayail, Editor : Prof. Hiralala Rasikalala KapaclTyal Publisher :Sri Yagovijaya Jaina Grantham-4a, Bhavanagara, A.D. 1932, P. 994

6 tanneas niteBritn len rrna rcarn kcnurt bhavati, na \Teti pra§no, uttaram -nikacitandm mapi karmanarn tapasa kayo bhavatiti eriuttaradhyayanasffira-vrtyadavuktamastfi . (senapraana u. 4, pragna -46)

"The notion that all opposites are polar that light and dark, winning and losing, good and evil, are merely different aspects of the . same phenomenon is one of the basic principles of the Eastern way of life."  

----Fritjof Capra

The above post will be continued with the chapter 2.