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his personal prerogative and permits his will to sleep off into a continuous automatism. Without freedom to act freshly from immediate thought and affection, that is without some place unbespoken by habit, character and personality can have no place whatsoever. This fatal effect of annihilation of personality ceases the moment the universality is removed. Let there be some realm of divine action of the Siddhas, some transcendent form of life in which our spirit is not found, and after learning there the living thought and love of them, we can try our best to follow their footsteps. It does not kill out the characterstics of personal existence. On the otherhand, it is but the mixture indispensible to intellectual and moral perfection and from their quickening touch and converse in the spiritual walks of our experience, we can look and see without dismay in the customary ways of righteous life only a message of hope, the steadfastness of a promise and moral Ideal and not the indiffer. ence to, or the iron grip of Fate.
As regards the second objection often hurled against Jainism as to why the
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