The Jain account of the soul is unusual in being entirely positive about what is already there. Every jiva possesses ananta jnana, ananta darshana, ananta sukha and ananta virya — infinite knowledge, perception, bliss and energy — as its intrinsic nature, not as a potential to be developed. What obscures them is karmic matter, and the four ghatiya or destructive karmas specifically block those four attributes. The standard image is a lamp inside a pot, or a mirror under dirt: nothing is added by the spiritual path, something is subtracted. This has two consequences worth noticing. It makes the tradition radically egalitarian at the level of metaphysics — the soul of an insect and the soul of a Tirthankara are identical in nature and differ only in what is stuck to them — and it makes grace structurally impossible, because there is nothing anyone could give you that you do not already have.