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designing the experiments, we found that there was some overlap between the various principles and this sometimes confused the real issues. For example, tapas does not necessarily mean fasting only — it can be extended to self-control of the senses. Thus it can mean that a 'tapasvi' should not loose his/her temper, which is similar to being non-violent. This is also part of the principle of Ahimsa (non-violence). Therefore, there is overlap between ahimsa and tapas and we cannot do separate experiments!
Jain principles were not designed to be totally different from one another, and are part of a common wider philosophy. If they overlap, it means that the philosophy is consistent and unified. It is therefore important that the participants should not get bogged down by some of these apparent conflicts between principles. Ideally, the design of the method of the experiments should be refined and focused as opposed to general and vague. Communities in different parts of the world should adapt the experiments to their own environment.
GROUP INVOLVEMENT
It must be emphasized that a central ingredient of success in this project is that it must be a group effort. For example, if there are problems of interpretation, these must be shared with other participants and if they are doing it at the same time, it is more enjoyable and rewarding. Ideally, these should be conducted with the guidance of Jain monks (or other sagacious individuals), since they are the real practitioners of Jainism. Unfortunately, in the western world we do not have easy access to monks, and thus this is very difficult.
The need for reflection after each experiment cannot be overemphasized. If one completes a work assignment or an AHIMSA: THE SCIENCE OF PEACE 172
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