Participation of Ivie researchers and technicians in other scientific meetings

Since the 20th century emergence of emotional intelligence as a novel paradigm for viewing human experience, karma has become a sectarian term which umbrellas the entire collection (both conscious and subconscious) of human emotionality.[41] This modern view of karma, devoid of any spiritual exigencies, obviates the need for an acceptance of reincarnation in Judeochristian societies and attempts to portray karma as a universal psychological phenomenon which behaves predictably, like other physical forces such as gravity.

Sakyong Mipham eloquently summed this up when he said;

Like gravity, karma is so basic we often don't even notice it.[42]

This view of karma, as a universal and personally impacting emotional constant, correlates with Buddhist and Jungian understanding that volition (or libido, created from personal and cultural biases) is the primary instigator of karma. Any conscious thought, word and/or action, arising from a cognitively unresolved emotion (cognitive dissonance), results in karma.[43]

Jung once opined on unresolved emotions and the synchronicity of karma;

'When an inner situation is not made conscious, it appears outside as fate.'[44]

Popular methods for negating cognitive dissonance include meditation, metacognition, counselling, psychoanalysis, etc., whose aim is to enhance emotional self-awareness and thus avoid negative karma. This results in better emotional hygiene and reduced karmic impacts.[45] Permanent neuronal changes within the amygdala and left prefrontal cortex of the human brain attributed to long-term meditation and metacognition techniques have been

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proven scientifically.[46] This process of emotional maturation aspires to a goal of Individuation or self-actualisation.

Such peak experience are hypothetically devoid of any karma (nirvana).

As Rabindranath Tagore most eloquently explained about the heat of human emotions;

Nirvana is not the blowing out of the candle. It is the extinguishing of the flame because day is come[47]

References

[1] kárman—"act, action, performance"—a neuter n-stem, nominative kárma कर्म ; from the root √kṛ  which means "to do, make, perform, accomplish, cause, effect, prepare, undertake"

[2] The Manual of Life - Karma,Parvesh Singla, section 1 (http://books.google.com/books?id=1mXR35jX-TsC&pg=PP5&dq=karma+

action+performance&as_brr=1&ei=LHMLSrriApKKNaCYtNoB)

[3] A Dictionary of Some Theosophical Terms, Powis Hoult, 1910, p.67. (http://books.google.com/books?id=wnFAAAAAIAAJ&

pg=PA67&dq=karma-phala.&as_brr=1&ei=PXULSuKuFobYMZ7ljdMB,)

[4] Joanna Jurewicz, The Rigveda, 'small scale' societies and rebirth eschatology. See (http://www.ocbs.org/content/view/63/121/).

[5] Gananath Obeyesekere, Imagining Karma: Ethical Transformation in Amerindian, Buddhist, and Greek Rebirth University of California Press, 2002, passim, see in particular page 99.

[6] Y. Masih (2000) In : A Comparative Study of Religions, Motilal Banarsidass Publ : Delhi, ISBN 8120808150, page 37: “This confirms that the doctrine of transmigration is non-aryan and was accepted by non-vedics like Ajivikism, Jainism and Buddhism. The Indo-aryans have borrowed the theory of re-birth after coming in contact with the aboriginal inhabitants of India. Certainly Jainism and non-vedics [..] accepted the doctrine of rebirth as supreme postulate or article of faith.”

[7] Karel Werner, The Longhaired Sage in The Yogi and the Mystic. Karel Werner, ed., Curzon Press, 1989, page 34. "Rahurkar speaks of them as belonging to two distinct 'cultural strands' ... Wayman also found evidence for two distinct approaches to the spiritual dimension in ancient India and calls them the traditions of 'truth and silence.' He traces them particularly in the older Upanishads, in early Buddhism, and in some later literature."

[8] Gavin D. Flood (1996), An Introduction to Hinduism, Cambridge University Press : UK ISBN 0521438780 - “The origin and doctrine of Karma and Samsara are obscure. These concepts were certainly circulating amongst sramanas, and Jainism and Buddhism developed specific and sophisticated ideas about the process of transmigration. It is very possible that the karmas and reincarnation entered the mainstream brahaminical thought from the sramana or the renouncer traditions.” Page 86.

[9] Padmanabh S. Jaini 2001 “Collected Paper on Buddhist Studies” Motilal Banarsidass Publ 576 pages ISBN 8120817761: "Yajnavalkya’s reluctance and manner in expounding the doctrine of karma in the assembly of Janaka (a reluctance not shown on any other occasion) can perhaps be explained by the assumption that it was, like that of the transmigration of soul, of non-brahmanical origin. In view of the fact that this doctrine is emblazoned on almost every page of sramana scriptures, it is highly probable that it was derived from them." Page 51.

[10] Govind Chandra Pande, (1994) Life and Thought of Sankaracarya, Motilal Banarsidass ISBN 8120811046 : Early Upanishad thinkers like Yajnavalkya were acquainted with the sramanic thinking and tried to incorporate these ideals of Karma, Samsara and Moksa into the vedic thought implying a disparagement of the vedic ritualism and recognising the mendicancy as an ideal. Page 135.

[11] A History of Yoga By Vivian Worthington 1982 Routledge ISBN 071009258X - "The Upanishads were like a breath of fresh air blowing through the stuffy corridors of power of the vedic brahminism. They were noticed by the Brahmin establishment because the yogis did not owe allegiance to any established religion or mode of thought.. So although, the Upanishads came to be noticed by Brahmin establishment, they were very largely saying what may well have been current among other sramanic groups at that time. It can be said that this atheistic doctrine was evidently very acceptable to the authors of Upanishads, who made use of many of its concepts." Page 27.

[12] A History of Yoga By Vivian Worthington 1982 Routledge ISBN 071009258X: "The idea of re-incarnation, so central to the older sramanic creeds is still new to many people throughout the world. The Aryans of the Vedic age knew nothing of it. When the Brahmins began to accept it, they declared it as a secret doctrine. […] It will be seen from this short account of Jains, that they had fully developed the ideas of karma and reincarnation very early in history. The earliest Upanishads were probably strongly influenced by their teachings. Jainism the religion, Samkhya the philosophy and yoga the way to self discipline and enlightenment dominated the spiritual life of Indian during the Dravidian times. They were to be overshadowed for over thousand years by the lower form of religion that was foisted on the local inhabitants by the invading Aryans, but in the end it was Sramanic disciplines that triumphed. They did so by surviving in their own right and by their ideas being fully adopted by the Brahmins who steadily modified their own vedic religion." Page 35.

[13] "The sudden appearance of this theory [of karma] in a full-fledged form is likely to be due, as already pointed out, to an impact of the wandering muni-and-shramana-cult, coming down from the pre-Vedic non-Aryan time." Kashi Nath Upadhyaya, Early Buddhism and the Bhagavadgita. Motilal Banarsidass Publ., 1998, page 76.

[14] The Brahma Sutras - Chapter 3 (http://www.swami-krishnananda.org/bs_3/bs_3-2-08.html) [15] Pratima Bowes, The Hindu Religious Tradition 54–80 (Allied Pub. 1976) ISBN 0710086687 [16] Complete Works of Swami Vivekananda, Vol. II, at 217–225 (18th reprint 1995) ISBN 81-85301-75-1 [17] Alex Michaels, Hinduism: Past and Present 154–56 (Princeton 1998) ISBN 0-691-08953-1 [18] Yogananda, Paramahansa, Autobiography of a Yogi, Chapter 21 ISBN 1-56589-212-7

[19] Swami Krishnananda on the Guru mitigating the karma of the disciple (http://www.swami-krishnananda.org/ans/ans_57.html) [20] Swami B. V. Tripurari on grace of the Guru destroying karma (http://www.vnn.org/editorials/ET0410/ET27-8734.html)

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[21] 善惡因果經 (http://cbeta.org/result/normal/T85/2881_001.htm)

[22] 三世因果經﹣即佛印禪師論三世因果勸世文 (http://bugbugdream.tripod.com/karma.htm) [23] 光环密宗因果經 (http://www.guanghuanmizong.com/fojing/fojing2.htm)

[24] 天律聖典 (http://jzls.read.org.tw/html/nine/nine027.htm)

[25] 梁武帝问志公禅师因果文 (http://www.jt8421.com/UploadFiles/zgcsygw.htm)

[26] 純陽祖師演說三生石 (http://www.umind.com.tw/mypower/Article_Print.asp?ArticleID=738) [27] 偽經《佛說三世因果經》的誤導 (http://www.wisdombox.org/trikala_t.pdf)

[28] E.g., Compare Swami-Krishnananda.org (http://www.swami-krishnananda.org/bs_3/bs_3-2-08.html) with Pratima Bowes, The Hindu Religious Tradition 54–80 (Allied Pub. 1976) ISBN 0710086687

[29] Complete Works of Swami Vivekananda, Vol. II, at 217–225 (18th reprint 1995) ISBN 81-85301-75-1 [30] Alex Michaels, Hinduism: Past and Present 154–56 (Princeton 1998) ISBN 0-691-08953-1.

[31] Gitamrta.org (http://www.gitamrta.org/articles/caste.html) [32] Goyandaka J, The Secret of Karmayoga, Gita Press, Gorakhpur [33] Gurbani.org (http://www.gurbani.org/webart40.htm)

[34] Caroline Augusta Foley Rhys Davids, Buddhism. Reprint by Read Books, 2007, Books.Google.com (http://books.google.com/

books?id=LljcZ_LBeL0C&pg=PA119&dq=Bija+Niyama&lr=)

[35] Padmasiri De Silva, Environmental philosophy and ethics in Buddhism. Macmillan, 1998, page 41. Books.Google.com (http://books.

google.com/books?id=M4T3C6ndfZIC&pg=PA41&dq=Bija+Niyama#PPA41,M1) [36] Hermann Kuhn, Karma, the Mechanism, 2004

[37] Acharya Umasvati, Tattvartha Sutra, Ch VIII, Sutra 24

[38] Padmanabh Jaini, Collected papers on Jaina Studies, Chapter 7, Pg 137

[39] Sancheti Asoo Lal, Bhandari Manak Mal - Fist Steps to Jainism (Part Two): Doctrine of Karma, Doctrine of Anekant and Other Articles with Appendices - Catalogued by Library of U.S. Congress, Washington, Card No. 90-232383

[40] Bible (King James)/Galatians (http://en.wikisource.org/wiki/Bible_(King_James)/Galatians#Chapter_6) [41] Goleman, D. (1995). Emotional intelligence. New York: Bantam Books

[42] GoodReads.com (http://www.goodreads.com/author/quotes/28647.Sakyong_Mipham)

[43] "I declare, O Bhikkhus, that volition is Karma. Having willed one acts by body, speech, and thought." (Anguttara Nikaya) [44] Jung, C.G. and Wolfgang Pauli, The Interpretation of Nature and Psyche, New York: Pantheon Books, 1955

[45] Buddha, at First Council of monks (approx. 544 b.c.e.): Bhikkhus, this is the one and the only way for the purification (of the minds) of beings, for overcoming sorrow and lamentation, for the cessation of physical and mental pain, for attainment of the Noble Paths and for the realization of Nibbana. That (only way) is the four satipatthanas. What are these four? Here (in this teaching), bhikkhus, a bhikkhu (i.e. a disciple) dwells perceiving again and again the body (kaya) as just the body (not mine, not I, not self, but just a phenomenon) with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again feelings (vedana) as just feelings (not mine, not I, not self but just as phenomena) with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again the mind (citta) as just the mind (not mine, not I, not self but just a phenomenon) with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world; he dwells perceiving again and again dhammas as just dhammas (not mine, not I, not self but just as phenomena) with diligence, clear understanding, and mindfulness, thus keeping away covetousness and mental pain in the world.

[46] Davidson, Richard J., Jon Kabat-Zinn, Jessica Schumacher, Melissa Rosenkranz, Daniel Muller, Saki F. Santorelli, Ferris Urbanowski, Anne Harrington, Katherine Bonus, and John F. Sheridan. "Alterations in Brain and Immune Function Produced by Mindfulness Meditation."

Psychosomatic Medicine 65 (2003): 564-70

[47] ThinkExist.com (http://thinkexist.com/quotes/with/keyword/nirvana/)

External links

• Karma as explained in the Buddhist Encyclopedia (http://Buddhism.2be.net/Karma) at buddhism.2be.net

• Dharma — Karma — Samsara: The System Of Cosmic Justice (http://veda.harekrsna.cz/encyclopedia/

dharma.htm) at veda.harekrsna.cz

• Bhartiya Jain Milan (http://www.bhartiyajainmilan.com)

• Share your ideas and view related with jain religion (http://www.bhartiyajainmilan.net)

Soul 74

Soul

A soul, in certain spiritual, philosophical, and psychological traditions, is the incorporeal essence of a person or living thing.[1] Many philosophical and spiritual systems teach that humans are souls; some attribute souls to all living things and even to inanimate objects (such as rivers); this belief is commonly called animism.[2] The soul is often believed to exit the body and live on after a person’s death, and some religions posit that God creates souls. The soul has often been deemed integral or essential to consciousness and personality, and soul sometimes functions as a synonym for spirit, mind or self,[3] although the soul is said to function in a distinct enough way from both the spirit and the psyche that the terms should not be treated interchangeably.[4][5][6]