Jaina Philosophy

SR No.: 006901
Original Sutra Author: N/A
Author: Virchand R Gandhi, Kumarpal Desai
Publisher: World Jain Confederation
Publication Year: 2009
Total Pages: 298
Language: English
Classification: Book_English
File Size: 5 MB

Page 205

The Jaina Philosophy
any subject or thing. In the same way we can know the future because it is the result of the present causes- If we see those causes, and the direction of those vibrations, we can tell what the result will be.
In clear clairvoyance the past, present, and future are clearly separated. Suppose there are three stages of an act. What you first see is one form. In five minutes it has another form; and in five more minutes it has still another form. In the ordinary waking state we see the first form. It is destroyed and we see another form, and we see this, take on another form. In the clairvoyant state you will see those three forms at once, not all jumbled together, as we sometimes see things jumbled together in mystical signs, but they will be together in an orderly way. You will be able to get a clear idea of their relation to one another. You will be able to distinguish clearly between the past, present, and future.
If they cannot be seen in order, but are all jumbled together, it shows the mind is not clear, and has not acquired the pure faculty or power of clairvoyance. It was in this way that development was made in ancient days, in India by the great masters and sages. Progress in the sciences was made in the same way. They beheld and studied the human body internally and externally. It was not found necessary to perform anatomical experiments in those days. By concentration and looking within, and looking at the forms which were left in the astral light, they understood the nature of the whole world. Perfect science was the result of these experiments. It is necessary to again revive the same faculty within us.
The first necessity is the ability to concentrate. What does that mean to us? It means that the mind stuff should acquire stability. The stable element of the mind must become, predominate. Whether you formulate it in philosophical, poetical, or scientific language, you must say the mind must be made stable,
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