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THE HOLY TRINITY.
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things embraces the whole range of possibility, that which it can never know having no manner of claim to existence. It follows from this that the natural energy of the soul, as pure spirit-a condition in which no interests or motives or other forms of obstruction remain to shorten the range of consciousness--is of the most complex type in which the rhythm of self-awareness holds together, in an interpenetrating manner, all other possible rhythms of knowledge, none of which is denied freedom of functioning and operation. As such, the soul resembles a great melody in which the rhythm of the tune hovers over the rhythms of the notes that enter into its composition, and in which each of the notes, though a separate entity in itself, is nevertheless only an indivisible and inseparable part of the whole.
Now, since rhythm is but another word for an idea in connection with the soul, because knowledge consists in the states of one's own consciousness, by putting the above in the simple language of philosophy, we may say that each perfect, or fully-evolved Soul, being pure consciousness freed from the blinding influence of matter, is actually an all-comprehensive Idea which sums up, as it were, and includes all other possible ideas without a single exception. Hence, the fullest
door against all ideas other than those presenting themselves in response to the invitation of the desiring manas (lower mind, the seat of desires). We, therefore, conclude that the functioning of consciousness is obstructed by certain kinds of energies, springing into being from personal likes, dislikes, interests, passions, emotions and desires. These energies have been classified under four different heads by the Jaina ácháryas, and constitute what are known as ghatiya karmas (see chapter xiii).
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