________________
Para-psychology and Jainism
149
self.”1 Madame Blavatsky also says “when one party or ano. ther thinks himself the sole possessor of absolute truth, it becomes only natural that he should think his neighbours absolutely in the clutches of Error or Devil."2 Hence the Jainas are very correct in providing a theoretical basis for their practical belief in non-violence, since theory and practice are interlinked. Anekäntavāda or the Doctrine of Manifold ness of Truth is thus the extension of Ahinsa ( non-violence ) in the realm of thought.
( 2 ) Religion and Para-psychology Religion is perhaps "man's first attempt to make clear to himself its own position in the universe."'3 But despite thousand years of effort and about a hundred years of systematic psychological research, this question remains conspicuously obscure and unsolved. Our mind is still a mystery and who knows it well not remain so if we go on beating the same pathways of research within the old frontiers of mind. However, the type of religion which is compatible with modern philosophy is one "which is detached from the world and unresponsive to intelligence. Hence an irrationalist religion can fit their philosophical requirements."4 In Indian thought, the word “religion has been given additional connotation than the Latin word (Re-legere ). It is called 'Dharma'.
1. Tatia N. M. : "Nayas : Ways of Observation and App
roach", Proceedings of Indian Philosophical Congress,
Madras, 1954. 2. Blavatsky, H.P.: The Secret Doctrine, California, 1947,
quoted in "The Place of Philosopher in Modern Society”, Silver Jubilee Commemoration Volume (Indian Philoso
phical Congress ), Calcutta, 1950. 3. Rhine, J. B. H, : New Frontiers of the Mind, London,
Pelican, 1950. 4. Gibson, A. B. : “Modern Philosopher Consider Religion”,
Australasian Journal of Philosophy, Vol. XXV, No. 3, Sydney, 1957,
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
