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it changes in relation to the breath. Perplexed, I took pauses while reading and played with slowing down and speeding up my inhales and exhales. I felt time literally slow down or speed up around me. The effects were instant and it felt like magic. Looking back, this was a turning point for me because it was the closest thing to meditation that I had experienced thus far. The author's words helped to articulate what was happening in language I could easily digest. It was the most peace I had felt in almost 8 months.
Fast Forward 3 years to my third yoga teacher training when the connection between my soul and outward behavior strengthened. Moved by ahimsa philosophy, I transitioned to a mostly vegan diet after 24 years of eating meat. 8 months later I was on a plane to New Delhi, India to study Jainism at the International Summer School for Jain Studies (ISSTS). Immediately I found Anekantavāda (non-absolutism) - a worldview highlighting the interconnectedness of our individual experiences, extremely pertinent to global issues. Anekāntavāda acknowledges that all life forms merit respect because they have access to different forms of truth rooted in experiences unknowable from outside perspectives. In light of anekāntavāda, the practice of ahimsā goes beyond tolerance and beyond empathy. It teaches humility and humbleness in the midst of frustration, fear and anger or when confronted with the unknown.
Jainism brings to light that what we do as individuals has "Jainism brings to light that what we do as profound implications in terms of our shared experience. individuals has profound implications in
Participation in the global economy is the clearest example
of this. However, our experiences are connected at a much terms of our shared experience." deeper and more subtle emotional level. The closest form of
scientific proof is the 'Butterfly Effect. The Butterfly Effect demonstrates how subtle phenomena, such as the flapping
of butterfly wings in one part of the world affects weather and storm patterns globally. Our thoughts feelings and actions are never isolated from the thoughts, feelings and actions of other people. When we ostracize and cause harm to others, we ostracize and cause harm to ourselves.
In September of 2015, I began attending Pathshala classes at the Jain Center of Southern California to better understand karma. Whereas, anekāntavada makes us aware that our environment is shared, karma makes us aware that we, as individuals, have a relationship with it. The cultural ethos and underlying psychological imprint reinforced at Pathshala encourages students to consider the direct as well as indirect consequences of his or her deeds. I cannot help but reflect over my own k-12 education and think that a course in ethics would have encouraged me to introspect early on and may have provided a deeper layer of meaning to my education. This summer, I am privileged to co-lead the Teaching for Peace Program at ISSJS. Jainism has added gratification to my daily experiences and I am grateful for the opportunity to serve Jainism through my professional and academic life. I am sincerely appreciative of the kindness and warmth shown to me by members of the Jain Community of Southern California.
"Second generation Jains, often distance themselves from the castes, sects, and rituals of Indian-based
Jainism. Instead, they seek to adapt the principles of care for organisms, plants, animals, & all people inherent in their tradition to a public stance on vegetarianism (& increasingly veganism), environmental
advocacy, meditation, civic and gender equality, interfaith alliances, and community service.
With a historic base in industries such as banking, engineering, education, and medicine, and recent involvement in technology and politics, it is reasonable to anticipate that modern Jainism will adapt itself to new challenges in global financing, scientific and technological innovation, corporate accountability, communication, and bioethics, rooted in the three core values of non-harm beyond the human, non
possession, and non-one-sided views."
(Source: An article in www.patheos.com “Jains in America: A Socially-Engaged Second Generation" by Brianne
Donaldson, Assistant Professor of Philosophy and Religious Studies at Monmouth College)
