Jainism is an ancient immanent religion from India that teaches that the way to liberation and bliss. The religion still lives on today and has around 5-6 million believers. The religion is traced back to over 8000 years old. Below is an image and explanation of the Jain symbol.

Aboriginal spirituality is an ancient transcendent religion from Australia. It consists of the Dreaming belief that spiritual ancestors of the people. Dreaming is the environment the Aboriginal people lived in and it still exists today “all around us”. Below is an image of the aboriginal flag that represents the traditional aboriginal religion and is still present in Australia today.
Black: represents the aboriginal people of Australia.
Yellow: represents the sun, the giver of life and protector.
Red: represents the red earth, the red ochre used in ceremonies and aboriginal peoples spiritual relationship to the land.
Black: represents the aboriginal people of Australia.
Yellow: represents the sun, the giver of life and protector.
Red: represents the red earth, the red ochre used in ceremonies and aboriginal peoples spiritual relationship to the land.

Origins of the universe:

Jainism believes that universe and all its substances are eternal (everlasting). Jain cosmology states the world was created perfect but has steadily decayed ever since. All substances continually undergo changes. Previous forms give way to new ones without loosing their own inherent qualities. The Jain belief is that the universe is without beginning or end. The universe did not begin at any time and it will not end at any time. There is no need of some almighty to create or manage the affairs of the universe. The universe runs on its own accord by its own cosmic laws (laws of nature). The Jain conception of the Universe is that it is made of six elements (dravyas) namely Jivas (animate elements or souls), and Ajivas (inanimate elements ) comprising ‘Pudgal’ (matter), ‘Akasha (space), ‘Kala’ (time), ‘Dharma’ (the medium of motion), and Adharma (the medium of rest).
In comparison to Jainism, the aboriginal belief is that the land was once formless mass of dark and featureless matter. The spirit ancestors then arose from there eternal sleep from the earth. The features of the earth (eg. waterholes, caves and rock formations) were formed by the emerging of the spirit ancestors. These formations are considered sacred sites. The spirit ancestors took on the appearance of an animal and human. These supernatural beings then began a journey across the featureless earth, shaping the contours and details of the physical landscape that is present today. The spirit ancestors also brought into being all the living creatures and each spirit ancestor founded a line of descendants. For each natural species there is a corresponding human group, which are linked as a totem or ‘dreaming’. Each person born into the tribe is mythologically connected to there spirit ancestor through the totem. Similar to the Jain belief the aboriginals value the totem of there land (eg. Kangaroo) as just as important to life as a human. In contrast to the Jain belief the aboriginals value only 1 totem per tribe and any other animal is used as things such as food and clothing. The Jains value all living creatures as the same level of worth as their own.

Principal beliefs Jainism emphasizes spiritual equality and independence to all forms of life. The highest creed in Jainism is to live a life of harmlessness and renunciation. The principal belief in aboriginal spirituality is the dreaming. The dreaming refers to the story of creation of the ancestral beings. The word Jainism is derived from the Sanskrit verb ‘Ji’ which means to conquer. ‘Ji’ refers to the battle with the passions and bodily pleasures that are undertaken by Jain Ascetics (one who’s lifestyle is characterized by abstinence from various worldly pleasures, often with the aim of pursuing spiritual goals). Those who win this battle are termed as Jina (conquer). This can be learnt through the reading of the Agamas (sacred text with teachings from Mahavira. Mahavira's disciples compiled his words into texts or sutras, and memorised them to pass on to future generations. One who is a monk or nun would have to memorize the texts, as they were not allowed to possess the texts nor write them out due to their vow of self-acquisition.
In aboriginal spirituality the main belief is ‘the Dreaming’. It is the concept which underpins all beliefs and practices in Aboriginal tribes, and defines all relationships and responsibilities for all Aboriginal people. The Dreaming explains why land is critical to the expression of Aboriginal spirituality. The Aboriginal tribes pass the stories down through generations a life long process of communication of art (painting, drawings and rock carvings), song, dance, story and ritual shows. The Dreaming is also important as it is the centre point of Aboriginal notion of time, which is metatemporal (concept which presents the past, present and future as a complete and present reality) as seen in aboriginal cosmology. Aboriginals treat chronological time more from a descriptive point of view and give at least equal weight to time as an eternal quality. For Aboriginals history is a concept that moves across past, present and future.
The concept of time in Jainism is the belief that time per has neither beginning nor end, as it is an infinite cycle. Time is divided into infinite equal time cycles named Kalchakras. Every time Kalchakra is sub-divided in two equal halves. The first half, Utsarpini, is the progressive cycle (ascending order). The other half, Avasarpini, is the regressive cycle (descending order). Every Utsarpini and Avasarpini is further divided into six unequal periods called Äräs. The Utsarpini half cycle consists of progress, development, happiness, strength, age, body, religious trends, etc., that go from the worst conditions to the best. The Avasarpini half cycle consists of progress, development, happiness, strength, age, body, religious trends, etc., that go from the best conditions to the worst. When the Avasarpini phase ends the Utsarpini phase begins. This Kalchakra repeats again and continues forever. Below is a table of the Äräs and there characteristics.
Terms to understand table:
Innumerable years = One Palyopama
10 x 10,000,000 x 10,000,000 Palyopamas = One Sagaropama

Name of Ärä | Degree of happiness | Duration of Ärä | Average height of people | Average life span of people | Sukham Sukham Kal | Absolute happiness | 400 trillion Sagaropamas | Six miles tall | Three Palyopamas | Sukham Kal | Happiness | 300 trillion Sagaropamas | Four miles tall | Two Palyopamas | Sukham Dukham Kal | Happiness with some misery | 200 trillion Sagaropamas | Two miles tall | One Palyopama | Dukham Sukham Kal | Misery with some happiness | 100 trillion Sagaropamas | 1500 metres | 705.6 quintillion years | Dukham Kal | Misery | 21,000 years | 6 feet | 130 years maximum | Dukham Dukham Kal | Absolute misery and no happiness | 21,000 years | 2 feet | 16-20 years | Supernatural powers and deities: Jains do not believe in an omniscient, Omnipresent and omnipotent god. Jains traditionally trace their history through the 24 tirthankaras (spiritual heroes) that have revealed the path to liberation and salvation for humankind as they are the only ones who have broken free of the reincarnation cycle to attain Nirvana. Nirvana means final release from the karmic bondage. The last of the tirthankaras was Mahavira and unlike modern controversy Mahavira is not the founder but a reformer. The word itself “Jain” did occur after Mahavira as during the time of each tirthankara there was a different name for the religion. The word Jain is new but the system has stayed the same. Jainism is eternal there is no beginning of the religion. Jain scriptures say that time is nothing but kalachakra and every kalachakra has 24 Tirthankaras and Lord Mahavira was the 24th Tirthankara of the latest kalachakra. Jains were traditionally Shramana Parampara, which means they were following of monks and nuns. Contrasting Jainism, within aboriginal spirituality the belief of deities do exist, although each deity is different for each tribe, for the land of which it is responsible for taking care of. The spirit ancestors are the deities of each aboriginal tribe. An aboriginal person’s identity is inextricably linked to the land; an understanding of the land enables them to understand their totemic responsibilities. The aboriginal people believed that when the spirit ancestors returned to their eternal sleep their powers were trapped at the locations of their returns and participating in rituals could temporarily release their powers and presence to an extent. The spirit powers were also stored in the plants, totem and land of the sacred sites (e.g. Waterholes). The aboriginals value the land for its powers more than the spirit ancestor as it is seen as a “mother” of their creation rather than a god. Both religions do believe in some sort or deity but neither see it as a god who is omniscient, omnipotent and omnipresent. Rituals: Ceremonial life is an important aspect of aboriginal spirituality. Aboriginal spirituality has two main categories of sacred ceremonies. Ceremonies were held to pass on information from elders to the younger generation. The first is instruction through learning, sacred laws and behavioral codes. The second is increase designed to ensure continuation of totemic species. Participants paint their faces and bodies with coloured ochre’s and patterned headdresses, armbands and girdles, painted weapons and tools are paraded during mock battles and often painted poles are exhibited or placed on the ceremonial ground site. Sacred objects, places and positions are mostly kept sacred from women and young men. They were held to connect Aboriginals to the spiritual world of the dreaming and to support personal friendships and group activities. The rituals that were performed and taken place at the sacred sites involved dance, singing, music, drawing/painting and story telling of the spirit ancestors by the elders of the tribe. An example of ritual of aboriginal spirituality is the ceremonial meeting of an Aboriginal tribe referred to as Corroboree. During the Corroboree aborigines interact with the Dreaming through music, costume, and dance. Bodies are painted and participants wear various adornments that are not used everyday traditional aboriginal life. The ritual is sacred to the people and others from outside the community are not permitted to participate nor witness the event. Below is of a Corroboree.

In comparison to aboriginal rituals and ceremonies Jainism also have rituals. Rituals in Jainism are very important and can range from day to day rituals such as sweeping the ground so bugs are not stepped on and killed, to ceremonies of marriage.
Holy Days also involve ceremonies and are important rituals in Jainism:
Mahavira Jayanti: Occurs around March/April. Mahavira Jayanti is celebrated to commemorate the birth of Mahavira. Mahavira is known for his teachings the world the essence of ‘Unity of Life’. Celebrations include community worship in temples, processions, and other devotional and spiritual activities.
Paryushana: Occurs in August/September. Considered by some to be the most important festival in Jainism. All Jains are required to fast and the spiritual preceptors read out and explain in detail the Kalpasutra (sacred scripture). The first seven days of the festival are days of attainment, and the eighth and finally day is one of fulfilment and achievement.
Diwali: Occurs in October/November. The whole night of Diwali should be spent in the recitation of holy hymns and mediation. Svetambara Jains believe that on the night of the day of Diwali in 537 B.C.E., Mahavira achieved Nirvan, or deliverance and attained to a state of absolute bliss. The day after Diwali marks the beginning of the New Year in their calendar.
An example of a Jain ritual is the wedding ceremony.
The pre wedding rituals – A small puja (act of worship) called Lagana Lekhan is held at the bride's house where the priest decides a date and time for the wedding. The priest then moves to the groom’s house where the puja continues. A reading occurs by the priest and this is called Lagna Patrika Vachan. At this event the bride's brother applies tika (jewel that dangles down from the top of head) on the groom's forehead and presents him with gifts like gold chain, clothes, sweets, token money etc. The next is the Mada Mandap ritual, which takes place at the bride and groom's residence. These rituals are called Barati and Aarti rituals. On the arrival of the barat (members of friends and family to celebrate), the bride's brother applies tika on the groom's forehead and offers him gifts. The groom then applies tika on his brother-in-law's forehead and gives him a coconut. Married women from the bride's side perform traditional aarti (worship) and sing mangal geet (traditional songs). The Guests of this ritual wear traditional clothing and jewelry much like the outfits and body painting that is worn in aboriginal Corroborate rituals.
Wedding Rituals - The bride and the groom are seated in the mandap. The father of the bride performs Kanyadaan ritual this is the placement of one rupee and twenty-five paise and rice in her right hand and hands her to the bridegroom. While chanting, the priest pours holy water on the hands of the couple. Following this is Granthi Bandhan, in which a married woman ties the knot between the bride's sari and groom's shawl.

After this the mangal pheras take place around the sacred fire. During the ceremony mahaveerashtak strot (reading from scripture) is recited in the background while the ladies sing mangal geet. The couple then takes seven vows of love. The bride is regarded as Vamangi, as she becomes the better of her husband. An exchange of garlands between the couple is taken place. The ceremony finally concludes with Shantipath and Visarjan (a mantra praying for peace and harmony followed by the blessing of Ganesh statues in holy water).
Post Wedding Rituals Ashirvada ceremony then occurs where the elders bless the newly wed couple. On the arrival of the couple to the groom's house, her marital family gives the bride a warm welcome. This ritual is called Sva Graha Aagamana. The Jina Grahe Dhan Arpana tradition is then taken place this is an expression of gratitude, where alms are given in the Jain temple. The groom’s family hosts a reception party, in order to formally introduce the bride to family and friends. Below is an image of traditional Jain wedding wear. Sacred spaces in Jainism are the temples. Jains worship within the temples as it provides the individual with a discipline that helps them concentrate on the Jain ideals, and cultivate detachment. The temple is seen as more of an aspect of the community of modern Jainism rather than a principle of traditional Jainism. As the Jains have no god/idol to worship there is more of an emphasis to on study the scripture, recite silent prayers, and meditate. Worship is utilized by the individual to practice the form of a Jain. The worshipper concentrates on the virtues of the tirthankaras (mainly Mahavira) in order to cultivate their daily living according to Jain philosophy. Through meditation Jains can control their daily stress & anger, as it is one way of detox of anger and stress. Meditation in Jainism is seen as a way to get away from the world pleasures. Our body is made of 5 sense organs: 1 Eyes to see, 2 Ears to listen, 3 Nose to Breathe or Smell, 4 Tongue to taste, 5 Skin to feel and above all these 5 organs we have one king call HEART (Maan). These 5+1 organs dwells us to worldly pleasures.
Sacred spaces to the aboriginals are the sacred sites, which consist of land formations such as rock formations, waterholes, caves, rivers etc. The fundamental focus of Aboriginal spirituality is the Dreaming, with it placing primary importance on the connection with the land, the responsibility to their estate as it connects them to their spirit ancestors and gives them meaning to their life. With the land being the setting for the initiations, death and burial rituals, kinship practices, art, totemic sites and the dwellings of their ancestral beings, they perceive a mutual and communal responsibility to the protection and care of the environment. Similarly to the Jainism temples the sacred sites is a place of worship but in a form of creative and performing arts. Influence in the society: The rituals and principles of Jainism influence the believers in the way they live the their life which influences on the society in which they live. The temples of worship influence the Jains by binding them together as a community. Within India Jains have the highest percentage of education and literation because of their importance to Swadhyay.
Swadhyay is Self-study of Jainism Scriptures, which mention various Jainism principles, philosophy & concepts. Jains are very passionate to study about their own religion. In Indian society this is a positive factor as it increases the employment rate. As Jains believe that they can accumulate and shed karma (the sum of a person's actions in this and previous states of existence, viewed as deciding their fate in future existences) and the impact it has on their future lives (reincarnation) they do not hurt nor kill any animals or humans. This lowers the crime rate in Jain society but as they are vegetarians it creates problems. For example if there are animals eating away at the crops they Jains will not hurt the animals/insects. This is one of the reasons why the Jains have the philosophy of “Eat to live. Don’t live to eat.” Presently we are in the fifth Ara (Dukham Kal) of the Avasarpini phase on the kalachakra. It is an ara of unhappiness which began a little over 2,500 years ago and will last for a total of 21,000 years. It is believed that no one born during this period will gain salvation in their present life, because no one will follow true traditional religion. It is said that by the end of this ara, the Jain religion will be lost (only temporarily, to be revived in next half cycle by future Tirthankars again).
Contrasting to Jainism, in Aboriginal spirituality the rituals and principles are different as the religion is split into individual tribes rather than a collective whole country that consists of believers like Jainism. A large influence on Aboriginal society was the kingship system. This was the system were each person of the tribe was linked to another member of the tribe. This was useful in the communities as the tribes weremade up of people sharing the same language, customs, and general laws. The people of a tribe share a common bond and in their own language, their word for "man" is often the word used for the name of the tribe. If studied carefully it is evident there is a difference in the dancing, painting and rock carving styles of each tribe. People lived day to day in family groups, banded together as hordes, and met at times of ceremony, when one to several hundred members of a single tribe came together. Members of different tribes met together at the largest ceremonies and gatherings, tribes ranged in sizes from around 50-1000approx aborigines. Another social influence was on the health of the people. A medicine man was a man of high degree, clever man or shaman. The medicine man was selected because of a history of trances and visions and could initiate new recruits with magic rituals involving spirit beings. The medicine man had the ability to draw from the powers of the spirits to make medicine that could heal wounds. The totem of each tribe was highly influential as the killing for food of other tribes totem that would come into another tribes land meant that there was not an over population of one species which is what would occur if all tribes had the same totem. Both traditional Jains and aborigines were highly educated and this influenced their society.

Human search for meaning:

Jains purpose of life is to attain moska, which is release from the cycle of rebirth. To achieve this a Jain must live a life that consists of utter harmlessness and bliss by following the Jain scriptures. If the Jiva (soul) is released from the cycle of life the reincarnation process stops and they can pursue to Nirvana. There are five levels on the path of human development: * Sadhus (monks) and sadhvis (nuns) * Upadhyayas (teachers of the Jain scriptures) * Acharyas (spiritual leaders) * Siddhas (liberated souls) * Arihantas (liberated souls who have attained salvation; both Ordinary and Tirthankara)

The aboriginal search for meaning is highly different to the Jains. The aboriginal purpose of life is to protect and care for the land that their spirit ancestors created and to pass along the stories of creation down through generations so they can also take responsibility for the land and the totem. The aboriginal’s purpose of life is to include aspects of the physical, human and sacred worlds (linked) as a duty of protection and experience of the land that their ancestral beings had created for them to live upon.