You’re basically asking: “How can I present Jain philosophy in a way that’s honest to the tradition, but accessible to people who don’t want religious metaphysics?” Here is a simple, Jain-rooted way to do that.

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1. Be clear what “secular” means here

In this context, “secular” usually means:

• No requirement to believe in rebirth, heavens/hells, keval-jnan, etc.
• Open to people of any or no religion.
• Using reasoning, experience, and ethics more than scriptural authority.

You don’t have to remove Jain ideas; you just present them in layers:

• Layer 1: Ethics & psychology – for everyone.
• Layer 2: Worldview & metaphysics – offered, not imposed.

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2. Start from universally acceptable Jain values

Lead with what almost everyone can resonate with:

1. Ahimsa (non-violence)

- As reducing harm in thoughts, words, and actions. - Include: kindness, empathy, non-bullying, eco-sensitivity, care for animals.

1. Aparigraha (non-possessiveness)

- As freedom from endless consumption and comparison. - Link to minimalism, simple living, mental peace.

1. Satya / Achaurya / Brahmacharya (truth, honesty, integrity, self-restraint)

- As practical tools for trust, stable relationships, and self-respect.

These can be taught with:

• Stories of Tirthankars and acharyas (presented as inspiring examples, not “you must worship them”).
• Real-life scenarios: social media use, anger in family, competition in school/work.

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3. Use Anekāntavād & Syādvād as your basic teaching method

Jainism itself gives you a “secular-friendly” tool:

• Anekāntavād – many-sidedness of truth.

Teach it as: - Every issue has multiple valid viewpoints. - We often hold only a partial truth. - Humility of “I might be seeing only one side.”

• Syādvād – conditional viewpoints.

Teach it as: - Speaking in a careful, conditional way: “From this perspective…”, “In this context…” - Helps reduce dogmatism and fights.

This directly supports:

• Critical thinking
• Tolerance
• Dialogue with science and other philosophies

You can say openly:

• “Classical Jainism holds X as true about the soul and karma.
• From a many-sided view, we can also understand X in psychological or symbolic ways.”

You are using Jain principles to allow multiple levels of interpretation.

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4. Present metaphysics in two honest levels

Instead of hiding metaphysics, label it clearly:

a) Classical Jain view (be faithful)

Explain simply:

• Jīva (soul) and ajīva (non-soul)
• Karma as subtle matter that binds to the soul because of passions
• Saṃsār (cycle of birth & death)
• Mokṣa (total freedom from karma, pure knowing & bliss)

Say clearly:

• “This is the traditional Jain understanding as preserved in our texts and acharyas.”

b) A secular / experiential reading (offer as an option)

Then add:

• “Even if someone does not accept rebirth or invisible karma-particles, they can still use these ideas in an inner, experiential way.”

Examples:

• Karma:

- Traditional: real, subtle karmic pudgal binding to jiva. - Secular reading: habits, mental impressions, and consequences shaping our character and future.

• Narak / Devalok (hell / heaven):

- Traditional: real realms of existence. - Secular reading: intense suffering or joy we create here and now by our actions and inner states.

• Moksha:

- Traditional: final liberation from all karma, at the top of the universe. - Secular reading: deep inner freedom from anger, greed, ego; a life of clarity and compassion.

Important: Do not say the secular view is “what Jainism really meant.” Say: “Jainism teaches this metaphysics; one can also find psychological value in it like this…”

That way you remain loyal to the tradition and still accessible.

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5. Learn from “secular Buddhism” but stay clearly Jain

Secular Buddhists often:

• Focus on meditation, compassion, mindfulness.
• Treat rebirth, heavens, and hells as optional or metaphorical.
• Emphasize “what can be tested in experience.”

You can do similar, Jain-style:

1. Focus on practice

- Daily reflection (pratikraman-style: reviewing one’s day, mistakes, and intentions). - Small fasts or food discipline done for self-mastery and empathy, not just ritual. - Non-violence in consumption: reducing meat, waste, cruelty.

1. Emphasize inner experiment

- “See what happens to your mind if you practice non-violence in speech for a week.” - “Notice how you feel when you reduce unnecessary possessions for a month.”

1. Keep clear labels

- “This part is classical Jain teaching.” - “This part is a modern, experience-focused way we can understand or use the idea.”

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6. Practical teaching tips (for classes, workshops, or talks)

• Use simple stories from Jain tradition – highlight:

- Choice, responsibility, compassion, self-discipline. - Avoid forcing belief; invite reflection: “What do you take from this?”

• Avoid “we are right, others are wrong”

- Use anekāntavād: “From the Jain viewpoint, this is how reality and liberation are described. Other traditions emphasize other aspects.”

• Encourage questions and even doubt

- “Jain dharma welcomes thoughtful questioning, as long as it is done respectfully and with the desire to understand and grow.”

• Use contemporary language

Translate: - Krodh, mān, māyā, lobh → anger, ego, deceit, greed. - Saṃyak-darshan, jnān, chāritr → clear vision, right understanding, right conduct. Show how these map onto mental health, ethics, and relationships.

• Be transparent about your aim

- “I am trying to share Jain wisdom in a way that is faithful to the tradition and still useful to people regardless of belief.”

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7. Guardrails so Jain dharma is not diluted

While teaching secularly, keep these safeguards:

• Never deny or misrepresent:

- Existence of jiva, karma, moksha as central to classical Jainism.

• Don’t present your psychological interpretations as the official or only Jain view.
• Distinguish clearly:

- “Jain scriptures and acharyas say…” - “One modern, practical way to use this idea is…”

That way:

• The purity and authenticity of Jain dharma is preserved.
• Listeners who are not ready for metaphysical commitment can still benefit deeply.

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If you tell me the setting you have in mind (school, university, youth group, interfaith event, etc.), the same principles can be turned into a simple session plan with topics, activities, and example dialogues.