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Para-psychology and Jainism
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mind, now it seems to have lost its consciousness even."1 But so far and no further. Even eminent psychologist of today find themselves helpless to do away with the hypothesis of soul. Jung's book "Modern Man in Search of Soul" (London 1934 ) is amply illustrative of this fact. The reality of the self is obvious to the introspectionists.2 James regards the admittance of soul to be the line of 'least logical resistance'. His pupil Calkins comes out strongly for a “Psychology of Selves'--not as metaphysical concept but an ever present fact of immediate experience. Stern, Dilthey, Allport, Spranger etc., have been endeavouring to build up a "Science of Personality'. Alexis Carrel, the Nobel prize winner scientist demands that attention should be focussed on the 'soul of man's. The 'Racial Unconscious' of Jung, the 'Group Mind of Mc-Dougall, the Comprehensive Consciousness' of Myers have all something of a Soul-psychology in them.
This Soul-psychology of the Jainas is noi concerned with merely the measurement of sensation or the effect of emotions on the outer physical body within the spatio-temporal order. On the other hand, the soul has the inherent capacity to know all things, which follow from the Doctrine of Four-fold infinities of the soul. Every soul innately possesses infinite app
hension, infinite comprehension, infinite power and infinite bliss. Consciousness is the most essential characteristic of the soulst. However, this perfect state of soul is possible only 1. Atreya, B. L. : An Introduction to Para-psychology, Mora
dabad, 1949. 2. Woodworth, R. S. : Contemporary Schools of Psychology,
Methuen, London, 1949. 3. Carrel, A, : Man the Unknown, London, 1948. 4. (a) Uma Swami : Tattvárthadhigama-sitra (English
trans. J. L. Jaini), Central Jaina Publishing House,
Lucknow, 1920. (b) Mallisena : Syadváda-manjari (Ed. and English
trans. A. B. Dhruva ), Bombay Samskrit and Prakrit Series, No. LXXXIII, Poona, 1933.
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