*Jainism: This religious tradition springs out of India, and, I find, shares much common language with Hinduism, Islam, and Buddhism, probably due to a "marketplace effect"-- people of different traditions mixing in the same geographical area. Hinduism in particular shares many commonalities with Jainism, as it seems Jainism formed out of "hinduism" (probably not the same hinduism we know today because this all took place BCE...) so you see some shared characters in the mythology of both traditions. Some archeological evidence (statues of tirthankaras) traces back to the Indus valley region-- a hotbed of eastern religious activity-- around 2700-1700 BCE. This suggests that the basic tenants of Jainism may posses origins that are quite ancient. Mythologically speaking, its founding fathers are a long line of tirthankaras (literally "ford-crossers", in that they have crossed the "stream of existence" and are completed souls). This mythology of leading, liberated Guru's ends with the 24th tirthankara, born Vardhamana and renamed Mahavir (Great Man). While the sect existed before him, Mahavir's real-time existence was probably sometime in 500 BCE, marking a more tangible beginning for Jainism. From Mahavir's death, jinas (self-conquerors) or Jains look up to ganadharas ("supporters of the community") as spiritual guides-- guru's with a lowercase g. This following has been meager at times and then at times powerful and plentiful in India, and has endured some major splits over differences of opinion regarding issues like the authority of certain scriptures, gender rights, artistic images, and dress... (it was the stark naked guys, the "sky clad" Digambaras versus the white-clothed Svetambaras in 80 CE). For our more general purposes, whether Digambara or Svetambara, the basic teachings remain the same.
Basically, the substance of Karma must be burned off. In Jainism, Karma refers to a metaphysical substance that adhere's to holes in the soul, hindering one's ability to become a completed soul. To burn off this karma, self-discipline and austerity must be vigorously employed. No karma is "good" karma, and no karma means escaping the cycle of birth and rebirth. "All creation groans together in torment"-- a quote from an ancient text-- may exemplify a general worldview of the reality of existence. All creation refers to all souls. All souls includes everything-- all animate and inanimate matter. Souls, taking the shape of the bodies they inhabit, are characterized by consciousness. Many souls may seem unconscious but this is only what meets the eye. The soul-goal is "akasa"-- pure consciousness seperate from a form of embodiment. There is a vast tradition of listing or catagorizing in Jainism... you have the 24 tirthankaras, a numerical list of ganadharas, a catagorization of the "levels" of consciousness into which one can be born (think rocks, flames, wind, and mud on the lowest level, and human beings on the highest level) and many other well-labeled groupings. There are five vratas, or vows that shape the life and times of Jains.
Ahisma-- do not kill. anything. do not destroy life (even through carelessness). non-violence.
Satya-- speak only of goodness, pleasantries, truth.
Asteya-- take nothing that is not freely given
Brahmacrya-- celibacy
Aparigraha-- own no worldly possessions.
These vows manifest themselves literally in the lives of Jains, particularly the monks (sadhus). Monks don't eat after dark to avoid accidentally munching on a bug. This is why they don't farm (tilling fields could harm insects or innocent grasses, among other things). There is a belief that to put out a fire is a "sin" itself, as it kills the soul of the flame. All lives (and therefore souls) are in a stage of transmigration towards liberation. Collecting Karma slows this cycle with debt. This concentration and regulation is to avoid collecting Karma, which would need to then be burned off.
All of this study/talk about Jainism has lead to a question... or maybe it's just a point, observation, or guess.
I wonder if Jainism will soon become extinct. Is Jainism unfit? Some researchers believe religion is "selected for" by a cultural evolution whereby the values of a culture promote sustainable life and reproduction. The selfish gene theory suggest that humans, on an unconscious level, make decisions to influence the perpetuation of their own DNA. Could this also be applied to culture? That to pass on the "DNA" of our beliefs to our offspring is an intrinsic motive? There are about 6 million Jains today around the world. It is a rather pessimistic worldview to hold... that you are joined with all of creation in torment. Jainism's most important tenant remains "Ahisma" or non-violence, (whereby the greatest sin is to take a life, of a flame or of a fellow human). Perhaps this may promote a healthy environment that ensures survival, but it seems it can be extremely self depricating as well. Detachment is the ideal state of man. Therefore, to experience neither positive nor negative emotions is the goal. Attachments (even relationships) are left behind and therefore become futile in the face of reaching enlightenment. Passions are to be avoided. How then, may I frankly ask, do Jains have enough sex to reproduce and rear families? Celibacy, one could argue, is evolutionary suicide. This theology suggests stagnation. Without offspring to carry on the genes (or culturally speaking, the tradition) of the group, it's vitality rests on conversion. Conversion seems unlikely due to what I might call the "circumcision effect"... taking on the scrupulous rules and regulations to avoid the drowning weight of karmic debt in a cyclical life of torment isn't exactly going to appeal to just anyone. The fervent ritual aspect involved in ahisma, paired with the highly complex metaphysical philosophy (barely discussed here) lacks accessibility. Is this why Jainism has so few followers? Will they become fewer?
*note: much of this entry I used as a way to practice reading comprehension (Ten Religions of the East: The Jains by Edward Rice) through writing. However, I would enjoy delving further into the subject of Jainism to gain understanding of its teachings and people, as well as to investigate its evolutionary "fitness" (from a more socially scientific and detached viewpoint). Discussion, anyone?
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