What is meant by the term, "The New Age Movement?"

Jainism

http://www.thetruelight.net/religions/jainism.htm



THE RAISED PALM — The open palm is a sign of peace, adopted by Jains in 1975, the 2,500th anniversary of the enlightenment of the founder, Mahavira. The palm often has the word ahimsa written on it, meaning non-violence: one of the basic articles of faith in this religion.
The word "Jain" refers to a follower of the Jinas (a word meaning "those who conquer"). Individuals known as Jinas were, therefore, 'conquerors' of this world and of their own fleshly existence. Twenty-four such persons are revered in Jainism, the last of which was Mahavira, the founder of this religion. These are also known as Tirthankaras, a word that means "ford-maker" (a great teacher who guides others across the 'river' of transmigration).

His name was originally Vardhamana Jnatiputra. Born in 599 B.C., he was a contemporary of Buddha. Later on he was given the name Mahavira, meaning "great hero," because of his courage and self-control. As the son of a king, Mahavira was raised in royal and opulent surroundings.

When both his parents died, Mahavira wanted to renounce the world, but his brother convinced him to stay home for two years. For these two years he practiced self-discipline and abstaining from luxuries. During the last year of this stage in his life, Mahavira gave charity to beggars every day.

At age thirty he totally renounced his princely life including his wife, wealth, home, and clothing and for the next twelve years spent his time in silence and deep meditation, fasting often. During this time, Mahavira carefully avoided harming any living thing including plants. According to Jainist tradition, at the end of this period he achieved keval-jnana or "perfect perception, knowledge, and bliss." Mahavira then spent the next thirty years traveling as a barefoot mendicant preaching his message on non-violence and renunciation of the world.

Though it emerged in a predominantly Hindu culture, Jainism rejects the idea that the Vedas are divinely inspired. However, they similarly embrace a belief in reincarnation and the need for enlightenment in order to escape the cycle of rebirths. Jainism, like Buddhism, is basically non-theistic, though the worship of certain saints (siddhas) is promoted, and, most importantly, the adoration of the Tirthankaras (the Jinas). Non-violence to any living thing is a dominant doctrine in Jainism.
The Origin and Nature of the Universe

Jainism considers the world eternal and uncreated. Their Scripture states, "Those who on arguments of their own maintain that the world has been created do not know the truth."¹ The universe is made up of six basic elements or components that are infinitely indestructible. However, these are in a constant state of flux. These fundamental elements (dravyas) are: "soul, matter, time, space, the principles of motion, and the arrest of motion."² Only living matter contains a jiva or soul (consciousness). Non-living matter is ajiva. To a Jainist, matter is reality, not an illusion perpetrated by a Creator-god who temporarily takes upon himself the "appearance" of matter.

NOTES

1 F. Max Muller, ed., The Sacred Books of the East (Oxford, 1879-1910) 45: 245 (from Uttaradhyayana Sutra and Sutrakritanga Sutra); quoted in Robert E. Hume, The World’s Living Religions (New York: Charles Scribner’s Sons, rev. ed. 1936) p. 49.

2 "Jainism," Miriam-Webster’s Encyclopedia of World Religions (Springfield, Massachusetts: Merriam-Webster, Incorporated, 1999) p. 551.
The Nature of God

The founder, Mahavira, taught no separate existence of God. Everyone can attain god-hood by making supreme efforts in the right direction. Later deified by his followers, Mahavira is described in Jainist Scripture as descending from heaven, living a sinless life and worthy of worship as the "Omniscient." He is revered as the twenty-fourth Tirthankara (meaning Ford-maker, a great teacher who guides his followers across the river of transmigration).

Five different types of "Supreme Beings" are venerated in the Jainist religion. Dedicated Jainists participate daily in certain rituals aimed at invoking these "Supreme Beings": (1) Arhats - also known as Jinas (conquerors, great teachers) or Tirthankaras (Ford-makers). Because they have been liberated from the world and its affairs, though they are worshipped, Tirthankaras cannot intervene personally in the lives of their devotees; (2) Siddhas - perfected saints, those who have attained liberation and dwell in eternal ecstasy at the uppermost part of the universe; (3) Archaryas - spiritual teachers who lead monastic orders; (4) Upadhyayas - teaching monks who train other monks and nuns; (5) Monks - devotees who live the life of a monk (necessary for salvation, according to some Jains).¹

Though Mahavira initially refused the multiplicity of gods found in Hinduism, modern Jainism has developed into a polytheistic belief system. For instance, along with superior deities, "there are in heaven and hell ninety-nine kinds of gods who are regarded as menial because they serve."² Image worship is presently accepted among some Jains, though originally Mahavira taught against this practice. Two principal sects reject the use of temples and idols.

NOTES

1 Philip Wilkinson, "Jain History and Beliefs," Illustrated Dictionary of Religions (New York, New York: DK Publishing, 1999) p. 46.

2 Stevenson, Heart of Jainism, p. 270; quoted in Robert E. Hume, The World’s Living Religions (New York: Charles Scribner’s Sons, rev. ed. 1936) p. 51.

The Origin and Nature of Man

Mahavira, the founder of Jainism, "strongly asserted the independence or autonomy of the individual soul" as opposed to the monistic view from Hinduism that "souls do not remain individualized in eternity, but become absorbed in Brahman."¹ The life essence or soul of any living thing is termed a jiva. The jiva, in its original state, possesses absolute knowledge. After numerous existences in various forms (such as earth, water, vegetables, worms, bugs, and animals) the jiva eventually evolves to the level of a human being. It then reincarnates many times as a human being until liberation takes place. Man is bipartite, with all matter and the physical body being essentially evil, and the soul, essentially good. The jiva is indestructible, invisible and without shape.

NOTES

1 Herbert Stroup, Four Religions of Asia (New York: Harper and Row, 1968) p. 99; quoted in Josh McDowell and Don Stewart, Handbook of Today’s Religions (Nashville, Tennessee: Thomas Nelson Publishers, 1983) p. 297.

The Nature of Salvation, Liberation or Enlightenment

According to the teachings of the founder, Vardharmana Jnatrputra (later named Mahavira, meaning "great hero"), liberation is attained, not only by following a regimen of meditation, but also by strict ascetic practices. These include adhering to the "Five Great Vows" - a renunciation of (1) Killing any living thing; (2) Lying; (3) Greed; (4) Sexual pleasure and, (5) Worldly attachments. The "Three Jewels" are Right Faith, Right Knowledge and Right Living.

Jains believe in Anekantavada, the concept that "there is no single reality and there are many perspectives on the truth."¹ Also greatly emphasized among Jainists is Ahimsa (non-violence). A true Jainist refuses to kill any living thing. Deeply respectful of life, Jainists even strain the water they drink to avoid killing small organisms. Monks often sweep the path in front of them to avoid accidentally stepping on insects. Even farming is discouraged for fear of killing creatures in the soil.

Because of their passion to transcend the natural realm, Jainist monks often go to extreme measures of self-denial, such as: refraining from taking baths, brushing their teeth or sleeping on a bed. These rules of asceticism have been modified for Jainist laymen. However, laymen are expected to take upon themselves twelve vows, and as they progress, to fulfill the eleven promises, and develop the twenty-one qualities which mark a true Jain. These vows and promises include commitments to non-violence, truthfulness, meditation, abstinence, times of temporary celibacy, non-attachment or limitation of possessions and the worship of a true deva (Tirthankara). Certain days are set aside for layman to voluntarily live a monastic type of life.

Altogether, there are fourteen steps to liberation from accumulated karma. Full salvation is unattainable by laymen unless, as the end of life draws near, they take the vow of old age, which includes voluntary starvation (sellekhana). Monks (ascetics) are instructed to abandon love as well as hate, because both are forms of attachment. Final liberation comes when one is delivered from the cycle of rebirths.

Jainist monks believe that ideally nudity should be a part of their discipline, after the pattern of their founder (as a wandering ascetic, he went without clothes). However, a major schism exists between the Svetambaras ("white-clad") and the Digambaras ("sky-clad"). The former believe that owing to the present degeneration of the universe nudity is no longer advisable. The latter believe nudity is appropriate and correct when its practice is feasible. In the Digambara sect of Jainism, a woman cannot hope for salvation until, because of a virtuous life, she is reborn as a man.

NOTES

1 Philip Wilkinson, "Jain History and Beliefs," Illustrated Dictionary of Religions (New York, New York: DK Publishing, 1999) p. 46.

Dimensions or Planes of Existence

Five regional subdivisions make up the Jain universe: (1) The Supreme Abode (Siddha-silla); (2) The Upper World (Urdhavalok); (3) The Middle World (Madhyalok); (4) The Nether World (Adholoka); (5) The Base (Nigoda).

"The Supreme Abode" is a celestial sphere at the top of the universe to which perfected souls ascend. "The Upper World" contains 30 heavens: 16 heavens for superior celestial entities and 14 for ordinary celestial entities. "The Middle World" contains the earth, planets and stars. "The Nether World" is made up of seven hells, with each successive level becoming darker, more threatening and more torturous. "The Base," located just beneath the Nether World, is the dwelling place for the lowest forms of life called nigodas. There is little or no activity in this sphere of existence. It is a 'storage space' for an infinite number of bonded souls. Every time that a soul ascends to Siddha-silla, one is freed from Nigoda.

Numerous concentric continents separated by large bodies of water make up the middle world (madhyaloka). The centermost continent is called Jambudvipa. Though human beings are said to exist on two other continents, liberation of the soul can only take place for those inhabiting Jambudvipa (a name for our world).

Jainist Scripture states, "Men who commit sins will go to hell. But those who have walked the road of righteousness will obtain a place in heaven." (Uttara-Dhyayana Sutra 18.25) The region referred to as hell (bhumis) is only a temporary abode on the karmic journey toward perfection. Souls confined to hell are tormented by demonic beings until the accumulation of evil karma is depleted. Beyond the cosmos (the loka) three levels of wind exist, before reaching the aloka, the non-universe, which is utter emptiness.


The Spiritual Journey and Ultimate Destiny of Man

Though believing in the reincarnation, Jainism strongly asserts the independence, uniqueness and autonomy of the soul during this process. According to the philosophical Hindu worldview, "the individual soul and all matter" are merely a "phase of the world soul." Contrasted to this, Jainism is a dualistic philosophy, declaring "the reality of the individual soul and all matter."¹

There are eight kinds of karma that keep the soul trapped in the cycle of births and fourteen steps to liberation from this inexorable law. Acquired karma can be canceled through nirjara. This process includes self-denial, service toward others, renunciation of the world, mortification of the body, various atonements for sin, and meditation.

There are four states of existence (gatis) into which souls can be reincarnated (determined by accumulated karmic merits or demerits): (1) Heavenly beings; (2) Human beings; (3) Tiryancha beings (animals, plants, lower life forms); (4) Infernal beings (those tormented in hell).²

There are five levels in which souls can be incarnated in this physical plane. Each level directly relates to the number of senses active in the creature after incarnation. (For instance, worms are on the second level because they possess only two senses: touch and taste; human beings are on the fifth level because they possess five senses: touch, taste, smell, sight and hearing.)

After numerous existences in various forms (such as earth, water, vegetables, worms, bugs, and animals) the jiva eventually evolves to the level of a human being. It then reincarnates many times as a human being until liberation takes place. Liberated souls rise to the top of the universe. The number of souls (jivas) is infinite. Jains believe human souls can revert spiritually and be reincarnated in non-human life forms. Once Absolute Consciousness is attained, this state is eternal and irreversible.

NOTES

1 Robert E Hume, The World’s Living Religions (New York: Charles Scribner’s Sons, rev. ed., 1936) p. 55.

2 "Jainism Simplified," Gati, www.umich.edu/~umjains (November 21, 2000)
Cycles, Ages and the Ultimate State of the Universe

The universe has no beginning or end and is subject to infinitely revolving stages of growth and decline. Each cosmic cycle involves six phases of '‘ascent' and six phases of 'descent' in the condition of civilization (beginning with the very best and ending with the very worst).

The symbol of this is a wheel with twelve spokes that are referred to as aras ("ages"). One full rotation of this 'wheel of time" is called a kalpa. This world is presently going through the fifth period of a cosmic phase of 'descent' (Dukham Kal). It is believed that this age began 2,500 years ago and will last for a total of 21,000 years. Degenerative spiritual conditions will increase more and more in this age until the teachings of Mahavira are lost altogether. The next age (Dukham Dukham Kal) will be totally irreligious and full of misery. Then another upswing of positive ascending cycles will begin.
Judaism

http://www.thetruelight.net/religions/judaism.htm


THE MENORAH — The seven-stemmed menorah was a primary article of furniture in both the Tabernacle and the Temple. It first represents God's light shining in Israel; second, Israel's calling to shine God's light in this world. The menorah is associated in Scripture with Zechariah 4:6 (a seven word prophecy in Hebrew), "Not by might, nor by power, but by my Spirit."

The modern term Judaism relates to the religious culture of the Jews, those who are identified historically and presently as the remnant of biblical Israel. Though Jews, as God’s chosen people, trace their history back to the first man, Adam, their origin is primarily identified with the visitation Abraham received from God. At that time Abraham’s seed were set apart as a special treasure to God. Moses is one of the most revered prophets in this religion. Through him came the revelation and codification of foundational religious laws of Judaism.

Judaism has developed into a religious and cultural system of regulations, traditions and ceremonies that govern the entire life of a Jew. The goal is the sanctification of all Israelites from the world as a people consecrated to the Most High God. Halakah is the "way" in which to live according to Jewish laws, customs and rituals. It primarily involves abiding in a covenant relationship with God (Heb. berith) by observing His commandments (Heb. mitzvoth). A right relationship with God is further maintained by repentance for any shortcomings and faith in the God who mercifully forgives and restores the remorseful to a righteous standing.

Being a great monotheistic tradition, Judaism emphasizes the oneness of God. The most revered of all Scripture passages is the Shema – "Hear, O Israel: The Lord is our God, the Lord alone." (Deuteronomy 6:4 JPS) To a Jew, the one and only true God is the God of Abraham, Isaac and Jacob: transcendent, omnipresent, omnipotent, omniscient and personal.

Pivotal events in the history of Judaism include: the calling of Abraham (separating him from a polytheistic family and culture); the enslavement of his offspring in Egypt; the supernatural deliverance of the children of Israel from Egypt; the receiving the Law at Mount Sinai; their conquest of the Land of Canaan; their enslavement in Babylon, the subsequent restoration of the Israelite people to their homeland seventy years later, their dispersion (diaspora) into all the world after the destruction of Jerusalem in 70 A.D., and their re-gathering in 1948.

The doctrinal foundation of Judaism is fivefold: (1) The Torah (the Pentateuch-the most revered, first five books of the Hebrew Bible); (2) The rest of the Tenach, which is divided into three parts: the Torah, the Nebiim (the prophetic writings) and the Ketubim (other writings). (3) The compilation of handed-down oral traditions, which resulted in the Mishnah (meaning "that which is learned"). (4) Commentaries on the Mishnah, which produced the Talmud (meaning "that which is studied"). (5) Other exegetical studies on the Scripture, and works of Halakhah, philosophy and thought.

The Origin and Nature of the Universe

Creation beliefs are basically identical to the Genesis account offered under "Christianity," being the first book of the Old Testament. Other Jewish sources offer additional interpretations and legends. For instance, a tradition exists that in the Temple there was Even Shetiyyah (the foundation stone), "which was so named because upon it the world was founded, and from this as a center the earth was created." (Babylonian Talmud, Yoma 54b)¹ "Since the Holy Land was God’s chosen country it must have been first in creation; and because the site of the Temple was the most sacred of all places, the process of creation must have begun there. The legendary stone also points to another widespread belief in ancient times which is explicitly mentioned in Rabbinic literature, viz.: 'The Holy One, blessed be He, cast a stone into the primeval sea from which the world was formed'."²

NOTES

1 Abraham Cohen, Everyman’s Talmud (New York: Schocken Books, 1949) p. 32.

2 Ibid.
The Nature of God

Passionately monotheistic, Judaism teaches that there is only one God to the exclusion of all others. He is omnipotent, omniscient and omnipresent: the sole Creator and Sustainer of the universe. In Isaiah 44:6 God declares, "I am the first and I am the last; apart from me there is no God." A greatly revered passage in Scripture is Deuteronomy 6:4 (the Shema): "Hear, O Israel: The Lord is our God, the Lord alone." (JPS) God is transcendent (independent of the material universe), holy and perfect in all his ways. Idolatry and any representation of God are strictly prohibited. The first two commandments of the Decalogue declare, "I am the LORD your God, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before me. You shall not make for yourself a carved image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them nor serve them." (Exodus 20:2-4) God is formless. Anthropomorphisms found in Scripture are merely symbolic, a literary device used to emphasize some aspect of God’s character.

The ineffable name of God is considered so holy it is not even written in common writing. In the original Hebrew it is represented by the tetragrammaton: transliterated either JHVH or YHWH. Translators have rendered this Jehovah or more correctly, Yahweh, but neither is fully accepted by most Jews. When the Tetragrammaton appears in Scripture, those who are reading usually insert the name "Adonai" (meaning "Lord"). The knowledge of the correct pronunciation of the name of God is something else the Messiah will restore when he comes.
The Origin and Nature of Man

The origin of man is the same as that related under Christianity being drawn from Genesis, the first book of the Bible. However, Jews do not identify the Serpent as Satan, nor do they believe that Adam and Eve’s transgression constituted a "fall" for the entire human race. Concerning the nature of man, it is taught that man is not a mere "dichotomy of body and soul… and certainly not a trichotomy" (as found in Christianity) but a "multifaceted unitary being."¹ The first man, Adam, became a "living soul" when God breathed into him the "breath of life". (Genesis 2:7) In a godly person, the soul should dominate the body. The soul is compared "in similes that go back to antiquity, to the rider of a steed, the captain of a ship and the governor of a state. Yet paradoxically, the soul is also often considered as a stranger on the earth, an alien yearning for its supernal home."²

God creates the soul from nothing, coincidental with the formation of the body in the womb. "The soul requires the good acts of the body to perfect its peculiarly immaterial, celestial-like substance, even as the body needs the faculties of sensation and reason which the soul provides."³ Man has a nephesh (something also possessed by animals). This is the natural life (life-force) of a human being. Unique to man is the possession of a neshemah (the soul that entered Adam with the breath of God). According to Kabbalistic legend, on the Sabbath, every Jew "acquires an extra soul, a neshema yeterah" in order to experience the joy, peace and blessedness of this holy day to the fullest.⁴

Man is a free agent, able to choose between good and evil. Judaism does not promote the idea that human beings are born into this world under the burden of "Original Sin" inherited from Adam, as taught in Christianity. However, some Jewish theologians would explain that "man’s moral ambivalence derives from the two inclinations within him: the good inclination (yezer tov) and the evil inclination (yezer ra)."⁵

The body is not denigrated as in some religions, but valued, along with the soul, as being in the image and likeness of God. While some religions discourage marital union in order to achieve enlightenment, conversely, in Judaism marriage is a blessed, divine institution and a holy mandate. Members of the Jewish community are normally expected to marry in order to participate in the revealed purpose for mankind and to perpetuate the human species, specifically those who are in covenant with the God of Abraham, Isaac and Jacob.
NOTES

1 "Man, The Nature of" Encyclopedia Judaica (Jerusalem, Israel: Keter Publishing House, Ltd., 1971) vol. 11, column 843.

2 "Soul," Encyclopedia Judaica, vol. 15, column 172.

3 Ibid.

4 George Robinson, Essential Judaism, A Complete Guide to the Beliefs, Customs and Rituals (New York: Pocket Books, 2000) p. 88.

5 "Man, the Nature of," Encyclopedia Judaica, vol. 11, column 847.