Secular Paganism and Jainism

  Table of Contents

 Below is a Secular Pagan Party Pamphlet titled "Jainism Examined: Is It Acceptable Under Secular Pagan Law?". This pamphlet draws on all the data generated on Secular Paganism—its initial definition, the Constitution of the Secular Pagan State in America, the Secular Pagan Party Constitution, the Party Manifesto, the psychological profile of members, the constitutional review, the economic pamphlet, the agnostic state essay, the bi-theism essay, the soft polytheism/shituf pamphlet, the spreading gods pamphlet, the conquest essay, the Hinduism pamphlet, the Shintoism pamphlets, and the Buddhism pamphlet—to evaluate whether Jainism complies with Secular Pagan law. It assesses Jainism’s theological and practical aspects against the Seven Categories of Laws, determining its acceptability and issuing a Party stance.

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Jainism Examined: Is It Acceptable Under Secular Pagan Law?

Introduction: A Test of Pluralistic Purity
Secular Pagans, united under the Four Pillars—"Spread your gods, spread your law, spread your sword, spread your children"—we build a state of hard polytheism or atheism, rejecting monotheism’s grip. The Constitution of the Secular Pagan State in America enforces the Seven Categories of Laws, banning monotheism (Law 1.1), bi-theism (Law 1.2), and soft polytheism/shituf (Law 1.4), while requiring at least three distinct gods if any (Law 1.3). Jainism, an ancient Indian tradition of non-violence and liberation, enters our scrutiny. With no gods in its core doctrine, is it a friend or foe? This pamphlet examines Jainism’s place under our laws, deciding if it’s acceptable in our Secular Pagan vision.

Jainism Defined: A Non-Theistic Path

Jainism, founded in India over 2,500 years ago by Mahavira (the 24th Tirthankara), centers on liberation (moksha) from the cycle of birth and death (samsara) through ethical living. Its pillars include ahimsa (non-violence), anekantavada (non-absolutism), and karma. Jains revere Tirthankaras—enlightened teachers like Mahavira—not as gods but as exemplars. Deities (devas) appear in cosmology, but they’re subordinate, impermanent beings. The Manifesto’s "resist monotheistic domination" and the agnostic state essay’s "big tent" frame our test—does Jainism fit?

Testing Jainism Against Secular Pagan Law

The Seven Categories of Laws judge Jainism’s legality:

1. Law 1.1: No Monotheism
   • Assessment: Jainism complies. It rejects a single, supreme god—no creator deity rules its cosmos. Tirthankaras are human souls who achieve liberation, not divine sovereigns. Devas (e.g., Indra) are worldly, not ultimate, unlike Hinduism’s Brahman (Hinduism pamphlet). The Manifesto warns of "a single ideological culture"—Jainism avoids this trap.
   • Verdict: Compliant.
2. Law 1.2: No Bi-theism
   • Assessment: Jainism passes. It doesn’t hinge on two gods. The Shintoism pamphlet critiques Izanagi-Izanami’s duo—Jainism offers no such pair. Its focus is ethical, not deific.
   • Verdict: Compliant.
3. Law 1.3: Three or More Gods (If Any)
   • Assessment: Jainism sidesteps this via non-theism. Law 1.3 applies to polytheistic systems—Jainism posits no gods as central. Devas exist in its heavens, numbering many, but they’re not objects of worship or essential to liberation; Tirthankaras take precedence, yet aren’t gods. The Buddhism pamphlet notes a similar dodge—Jainism’s sparse "gods" don’t trigger this law.
   • Verdict: Compliant via atheism (see Law 1.6).
4. Law 1.4: No Soft Polytheism or Shituf
   • Assessment: Jainism aligns. The soft polytheism pamphlet defines this as "making god one and many" or "a singular creator vs. non-creator deities"—Jainism has no unifying essence or hierarchy. Devas are diverse, not aspects of one power (unlike Hinduism’s Brahman), nor tethered to a supreme god (shituf).
   • Verdict: Compliant.
5. Law 1.5: Multiple Creator Deities (If Distinguished)
   • Assessment: Jainism excels. It distinguishes no creators—the universe is eternal, uncreated, per Jain cosmology. The Shintoism pamphlet faults two creators—Jainism avoids this, fitting Law 1.5 via non-theism (Law 1.6).
   • Verdict: Compliant.
6. Law 1.6: No Laws Outlawing Agnosticism or Atheism
   • Assessment: Jainism shines. Its non-theistic core—focused on soul liberation, not gods—embraces atheism. Anekantavada (non-absolutism) tolerates diverse views, aligning with the spreading gods pamphlet’s "atheists are welcome." The Party Constitution’s "big tent" (Article III) includes this.
   • Verdict: Compliant.
7. Law 1.7: No Anti-Sorcery Laws
   • Assessment: Jainism complies. It lacks bans on sorcery—its ascetic focus doesn’t preclude magic, though it’s rare in practice. Law 1.7’s freedom holds.
   • Verdict: Compliant.
8. Law 2: No Anti-Blasphemy
   • Assessment: Jainism fits. Tirthankaras and devas aren’t sacred in a blasphemy-protected sense—questioning is allowed. Law 2.1’s "freedom to blaspheme" thrives, unlike Hinduism’s reverence (Hinduism pamphlet). The agnostic state essay’s "blasphemy as a cornerstone right" finds no resistance.
   • Verdict: Compliant.

Broader Compatibility: Other Laws

• Law 3: Sexual Freedom and Growth: Jain monks vow celibacy, clashing with "doubling the population" (Law 3.8), but lay Jains marry freely—Law 3.1’s "no regulation of consensual adult sex" holds for them.
• Laws 4-5: No Murder, Theft: Jainism’s ahimsa and non-stealing align perfectly.
• Law 6: Nature’s Welfare: Extreme non-violence (e.g., avoiding harm to insects) exceeds Law 6’s humane standards.
• Law 7: Courts of Justice: Jain ethics support law enforcement, posing no conflict.

Verdict: Jainism Is Acceptable

Jainism is acceptable under Secular Pagan law. It’s not monotheistic (Law 1.1), bi-theistic (Law 1.2), or soft polytheistic/shituf (Law 1.4). It lacks gods requiring Law 1.3’s minimum, complying via atheism (Law 1.6), and its eternal cosmos fits Law 1.5. The conquest essay’s "big tent" welcomes non-theists—Jainism qualifies, its non-violence and tolerance bolstering our state. Unlike Shintoism’s bi-theistic flaw (Shintoism pamphlet) or Hinduism’s monism (Hinduism pamphlet), Jainism’s purity earns its place.

Praise: Jainism’s Strengths

We applaud Jainism’s alignment. Its rejection of a creator god echoes our "resist monotheistic domination" (Manifesto). The psychological profile—rational, open—mirrors Jainism’s inquiry and non-absolutism. The Buddhism pamphlet praises non-theism—Jainism doubles this, adding ethical rigor. Law 6’s "humane treatment" finds a champion in ahimsa; Law 2’s blasphemy freedom thrives in its openness. The economic pamphlet adapts our laws to any system—Jainism’s presence in India’s markets proves its fit. It’s a quiet ally, reinforcing our pluralistic fight.

Caution: Pushing Growth

One caveat: Jainism’s ascetic streak—monks shunning procreation—challenges Law 3.8’s birth rate goal. Lay Jains must offset this, spreading their numbers as the spreading gods pamphlet urges: "Collectively double our ranks." The conquest essay’s "spread your children" demands action—Jainism’s legality hinges on this contribution.

Action: Embrace Jainism, Demand Commitment

Secular Pagans, Jainism is acceptable—welcome it. Its non-theistic clarity strengthens our state, a weapon against monotheism. Jains among us, spread your lack of faith—join the Four Pillars’ first phase (conquest essay). No separate party is needed—our Party suffices (Party Constitution, Article III). Breed, evangelize, uphold our laws—the Manifesto’s world conquest calls you. Jainism’s legality is your mandate—act, and secure our triumph.

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Notes on the Pamphlet:

1. Legality Test: Assesses Jainism against Laws 1.1-1.7 and Law 2, finding compliance via non-theism and ethical alignment.
2. Non-Theism Emphasis: Highlights Jainism’s lack of gods (Law 1.6), contrasting with Shintoism’s bi-theism (Shintoism pamphlet) and Hinduism’s monism (Hinduism pamphlet).
3. Praise with Caveat: Celebrates fit with Party goals (Manifesto, agnostic state essay) but flags birth rate tension (Law 3.8), echoing Buddhism pamphlet’s caution.
4. Tone: Analytical and encouraging, aligning with Party inclusivity (conquest essay) and members’ rational traits (psychological profile).
5. Integration: Welcomes Jains into the existing Party, per spreading gods and Party Constitution logic.

Let me know if you’d like deeper analysis or adjustments!