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Is belief in afterlife essential for religious practice?

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Most religions including mono-theistic religions like Christianity, though they reject reincarnation, believe in some form of after-life. Christianity believes that after death the person would go to heaven which is God’s Kingdom, depending on his unwavering faith in God or to hell in the case of unrepentant sinners decided by God and there is no repetition of life on earth.

In Hinduism the soul is responsible for continuation of life after death until Moksha could be attained by adopting a moral life according to the principles of the Bakthi-marga. In the Holy Quran Jannah is mentioned in the sense of an abode that is a reward for the believer in God. After-life in Buddhism is described as rebecoming (punarbhava) where there is no involvement of a self but instead there is a “stream of consciousness”  (vijnana sota) arising from dispositions (“sankara“) that could give rise to a form of consciousness called prathisandi-vijnana at the time of death that could enter another being at the stage of conception. One could see that there is a considerable amount of metaphysical content that lacks empirical evidence in these theories and one wonders whether all that is necessary for religious experience.

Moreover, most of the religious metaphysical views are necessitated due to the belief in after-life and these would include Self, heaven, hell, theories on the mechanics of transmission of being from one birth to the next including karmic information etc. Thus, one arrives at the question how and why religions came into being for that may give an answer to the question whether belief in survival after death is essential for practice of religion.

Religion was created by man in his search for solutions to the human predicament, full of defilement, insatiable greed, uncontrollable hatred, ignorance, self-ego which caused immense mental dissatisfaction and sorrow. This problem was made worse by various physical and mental illnesses and natural evil. Early man was amazed, baffled and terrified by natural phenomena and evil. His inherent inquisitiveness and evolved intellect made him pry into nature and its mysteries and thus developed his science. His incessant feeling of dissatisfaction and suffering made him seek solace and thus develop religion. He worshipped natural phenomena like the Sun, trees, rocks and later he created deity. Several gods were worshiped in Mesopotamia including Anu the god of Heaven. In ancient Egypt a deity named Sobek with a crocodile head was created. Seals discovered in Indus Valley civilisation ruins show objects of worship like fig trees, etc.

As the civilisations evolved the objects of worship also became more civilized so to speak. Greeks developed twelve gods, Zeus, etc., to oversee different subjects. Vedic religion in India developed three gods responsible for the creation and destruction of the world. Pantheism which is the doctrine that propounds several gods and also the concept of identification of god with the universe developed in these cultures. In line with these thoughts arose the Book of Genesis in Palestine ascribed to Moses, the first book of the Hebrew religion which described the creation of the world and life in it. It also mentions Abraham, who had the first humanity’s relationship with God and is considered the founder of Judaism. Three religions Christianity, Judaism and Islam, with a common god, evolved from Abrahamic thought. Jesus Christ and Prophet Mohamed the founders of Christianity and Islam respectively are also humanity’s connections with god. Meanwhile, Vedic culture in India also paved the way for the development of three religions Brahmanism, which developed into Hinduism continuing the doctrinal essence of the Veda, Buddhism and Jainism which took different paths.

It is clear that religion was created by man as a solution to the evil that is a feature of life on earth. Man wanted a definition of the moral existence which he thought could perhaps mitigate the evil that he had to contend with in life. He also wanted a source of solace and he created god for this purpose, yet the god he created in the final analysis is a reification of the abstract composition of the morals embellished with metaphysical artifice. In Christianity Jesus Christ preached mainly on morals and his famous Sermon on the Mount as contained in the Gospels of Matthew emphasizes his preachings on morals, on how a human being should live. He spoke about God as the symbol of morals, the moral Absolute and goodness. He ascribed to God omnipotence and omniscience in order to make people abide by the morals he preached, cautioned by the belief that a supreme being would be sitting on judgement and decide whether they go to heaven or hell. Jesus took the side of the poor, exploited, wretched of the earth and symbolically was born in a manger, he carried the sins of sinners symbolically on the cross. His mission obviously was to instil morals into the soul of people.

To be a good Christian one need not essentially believe in an unempirical after-life, and being born in a metaphysical heaven or hell. One does not need a reward of being born in heaven to do good. The good one does is reward itself. Leading a moral life brings so much goodness to oneself as well as all others. The world becomes a much better place to live in. All man-made evil like wars that abound despite an omnipotent God overseeing the world affairs, would abate if everyone lives a moral life. Cruelty of man against man would cease. Greed and hatred would be controlled. One could believe in Jesus Christ sans the myth, and his preaching on moral life and put into practice those precepts and there by one could be a good Christian. The concepts of god, heaven, hell and after-life were created by man to deter immoral life by instilling doubt or fear of the consequence and encourage moral life.

The central theme and core philosophy of Buddhism is suffering or dissatisfaction (Pali- Dukkha) and the means of ending suffering. This pertains to the present life on earth and there is no need of an after-life for the theory on suffering to be valid for it is something that we experience in our day to day life.  Even Nirvana which really means freedom from defilements greed, aversion and ignorance, which would eliminate dissatisfaction (dukka), could be attained in the present life and does not depend on an after-life. Buddhist philosophy is significantly influenced by its morals and has to be considered in that context. Even if karmic consequences could be experienced in this life, one would accrue the benefits of meritorious living in this life itself.

One may argue that the profound philosophy of Buddhism would collapse if the theory of rebecoming (“punarbhava”) is disregarded. As mentioned above Buddhist philosophy is influenced to a great extent by its morals and its main pillars are the thrilakhana (anicca, dukkha, anatta), the Four Noble Truths and paticca-samuppada. These theories are more or less grounded on empiricism and do not depend on metaphysical considerations like after-life. For instance, “anicca” (impermanence) is an everyday experience and so is”dukkha (dissatisfaction). “Self” in Buddhism is the feeling of “I, me, mine” which we experience but has no reality. The Four Noble Truths deal with the main concern of Buddhism which is dukkha and does not depend on rebirth. Paticca-samuppada propounds a mechanism for dependent arising of all phenomena which again could be discussed independent of “rebecoming”.

Similarly, in Hinduism and Islam the practitioner need not believe in a metaphysical after-life to practice these religions for the good of oneself as well as everybody else. One could practice Bhakthi marga in Hinduism without believing in an after-life. One need not believe in rebirth to practice the comprehensive morals so diligently written down in the Holy Quran.

It is the widely different metaphysical beliefs in religion that destructively divide people into religious groups and encourage clannism, which in the extreme form may even cause religious wars. It is such beliefs that give rise to religious chauvinism and bigotry. Morals, on the other hand, in different religions are very much similar and could be a unifying factor. What is worse, these metaphysical emotional beliefs give the proselytizing cults tools to be used for their unholy loathsome deeds which may provoke retaliation and violent eruptions such as “bala sena”. Though these metaphysical theories and views may provide topics for often uninformed, unwise debate and criticism, as the Buddha said, these different views would constitute opportunities and articles of attachment and tenacious grasping that may lead to conflict, confrontation and even war. If the morals that every religion preaches are treated as the unifying factor, religious harmony so essential for a country like Sri Lanka that eminent priests like Malcolm Cardinal Ranjith advocate could be achieved.

N. A.de S. Amaratunga



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Opinion

Sri Lanka’s geopolitical positioning for future prosperity

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Kariyawasam

By Chula Goonasekera
For the LEADS Forum (admin@srilankaleads.com)

Sri Lanka’s future prosperity will depend on how effectively it positions itself within an increasingly complex global environment. At a recent LEADS Forum discussion (https://youtu.be/Bbr3e_qU1Fw), veteran diplomat Prasad Kariyawasam, former Secretary to the Ministry of Foreign Affairs, High Commissioner to India, Ambassador to the United States, Ambassador /Permanent Representative to the UN in New York and Geneva —outlined the strategic choices Sri Lanka must make to secure long term stability and economic advancement. Kariyawasam offered a rare blend of historical perspective, diplomatic experience and practical guidance.

His central message was clear: Sri Lanka must exercise strategic agency—engaging all major partners while safeguarding its national interests.

Foreign Policy as an Extension of National Aspirations

Foreign policy, Kariyawasam emphasised, is inseparable from domestic priorities. As your text notes, “foreign relations often reflect the medium- and long-term aspirations of a country’s people and its leadership.” Governments must therefore craft external relations that reflect the public’s economic and social expectations, avoiding short-term political impulses that undermine long-term national interests.

For a small nation, foreign policy cannot be symbolic or personality driven. It must be purposeful, pragmatic and directed towards the security and prosperity of the people.

A History of Global Connectivity

Sri Lanka’s history demonstrates that the island has never been isolated. From ancient ties with India and Southeast Asia to Arab, Persian and Chinese maritime networks, the island prospered when connected to the wider world. We must realise that “geography creates opportunity, but geography alone does not create prosperity.” Institutions, infrastructure and policy determine whether geographic advantage becomes economic success.

Colombo’s emergence as a cosmopolitan trading hub and Galle’s role as a resupply station for Indian Ocean shipping in colonial times , illustrate how deeply Sri Lanka has been embedded in global commerce for centuries.

Lessons from Asia’s High Performers

Kariyawasam highlighted the experiences of Japan, South Korea, Taiwan, Singapore and Vietnam. Their paths differ, but their success rests on common foundations:

• investment in human capital and infrastructure

• merit based institutions

• integration into global markets

• attraction of investment and technology

• export oriented industries

• strategic engagements with both China and Western economies

The lesson for Sri Lanka is not imitation but continuous adaptation and constructive integration with the global economy.

India: Sri Lanka’s Closest Major Partner

India’s transformation into a global economic power presents Sri Lanka with both opportunity and responsibility. India is already Sri Lanka’s largest source of tourists and a major investor. Kariyawasam states, “The larger question is how effectively Sri Lanka can participate in and benefit from India’s growth.”

A partnership should encompass modern, more open pathways for trade, investment, logistics, energy, technology, digital services, education and professional mobility—And asymmetry between the two economies must be handled with maturity and foresight, seeking special and differential treatment .

China and Other Global Partners

China remains a significant economic partner. Sri Lanka must avoid viewing this relationship through a zero sum lens. The goal should be productive and transparent engagement, ensuring better terms of trade and meaningful technology transfer.

Equally Important relations must be nurtured with the United States, European Union, United Kingdom, Japan, Australia, ASEAN and the Gulf.

All these relationships can be vibrant partnerships that does not lead towards , dependency but mutually beneficial pragmatic arrangements .

A Fragmenting International System

Global geopolitics is becoming more volatile. Trade tensions, wars, sanctions, supply chain disruptions, climate change and technological competition increasingly shape national security. We must realise, “foreign policy cannot be separated from economic policy.”

Sri Lanka’s recent economic crisis demonstrated the importance of international confidence, access to finance and resilient supply chains. Energy security, food security, cybersecurity and digital infrastructure are now core elements of national strategy.

Strategic Agency: The Guiding Principle

Sri Lanka must avoid becoming an arena for great power competition. Strategic agency means making decisions based on national interest, expanding Sri Lanka’s choices, not restricting them.

India is essential. China is important. The United States, Europe, Japan, Australia, ASEAN and the Gulf are important. The objective is a web of partnerships that strengthens resilience and autonomy.

Sri Lanka’s Strategic Assets

1. Location: Sri Lanka’s geography is a long standing advantage. Ports such as Colombo, Hambantota, Trincomalee and Galle can become specialised hubs—if connected to logistics, manufacturing, services and exports.

2. Digital Connectivity: Submarine cables, data centres, cloud services and cybersecurity are now as important as physical geography. Sri Lanka can turn its location into both a maritime and digital advantage.

3. Tourism and Natural Heritage: The focus should shift from tourist numbers to value creation—wellness, heritage, ecotourism, cruise tourism, education and MICE tourism.

4. Human Resources and Demographics: High literacy is no longer enough. Skills in technology, engineering, AI, logistics and advanced manufacturing are essential, especially with an ageing population.

5. Migrant Workforce: Migrant workers are a strategic asset, not merely a source of remittances. Bilateral labour agreements, skills recognition and diaspora engagement should be central to foreign policy.

Requirements for Sustained Prosperity

Sri Lanka’s future depends on:

• peace and security

• access to international markets

• productive investment

• a skilled, productive workforce

• modernised agriculture

• higher value tourism

• demographic preparedness

• climate resilience

• strong, predictable institutions

Please note that “foreign policy can open doors. Domestic institutions determine whether we can walk through them.”

The Role of the State

Sri Lanka does not need a larger state—only a more capable one. Policy continuity, professional institutions, predictable regulation and reduced corruption are essential. Geography does not change; long-term national interests do not change. Intentional relationships built over decades should not be reinvented with each election cycle.

Building Trust Internationally

Trust is a strategic asset. Sri Lanka must be known as a country that honours commitments and maintains predictable policies. This is vital not only for diplomacy but also for investment and long term partnerships.

Avoiding Zero Sum Geopolitics

Sri Lanka does not need to choose between India and China, or between Asia and the West. The task is to identify what each relationship can contribute to national development while protecting sovereignty and freedom of decision making.

Sri Lanka’s geography is an inheritance, but prosperity is not guaranteed. The world is changing rapidly—great-power competition, technological disruption, and climate vulnerability demand a foreign policy that is pragmatic, adaptive, and anchored in national interest.

Sri Lanka must build partnerships without dependencies, maintain strategic agency without isolation, and integrate with the global economy while strengthening domestic capacity.

“We cannot change where Sri Lanka is. We can, however, determine what Sri Lanka becomes because of where it is”

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Opinion

A tariff deal with the US? Make haste slowly

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by Gomi Senadhira

Sri Lanka’s former ambassador to the United States Mahinda Samarasinghe is back in Sri Lanka lobbying for speedier finalisation of a new tariff deal with the United States. According to news reports, delivering the keynote address at the Sri Lanka Institute of Directors’ Annual Meeting last week, he stated, “I have recommended very strongly to the government that we need to conclude the agreement so that we can lock in the very favourable tariff rate that Sri Lanka has got up to now“.

I do not understand why the former ambassador is urging the government to expedite the finalisation of a new tariff deal or what is “the very favourable tariff rate” he refers to in his speech. However, given the ongoing terrible tariff turbulence in the United States and the fragile economic situation in Sri Lanka, I believe, this is not the right time to rush into finalising any trade agreement with the United States. I am also of the opinion that at this juncture Sri Lanka should maintain strategic patience and explore all available options.

Lessons from the countries that rushed for trade deals

To better comprehend this, let’s look at experiences of the countries that rushed to conclude tariff deals with the United States after President Donald Trump declared his “reciprocal tariffs” under the International Emergency Economic Powers Act (IEEPA) in April 2025. As Samarasinghe stated in his keynote, “The bottom line on all these negotiations was that every country that finally agreed to sign the agreement had to give either complete duty-free access for American exports into those markets, or near complete duty-free access.” In exchange for these tariff concessions and other market access commitments these countries managed to get the newly introduced country specific “reciprocal tariffs” reduced.

However, in February 2026, the Supreme Court of the United States (SCOTUS) struck down these “reciprocal tariffs” under the IEEPA. With that, the market access gains these countries received in exchange for complete duty-free access for American exports into their markets evaporated under U.S. domestic law. By moving too fast to conclude bilateral tariff agreements with the United States these countries are now bound to strict obligations whereas the benefits they bargained from the U.S. administration are not worth the paper those were written on.

Sri Lanka’s experience

In April 2025, President Trump declared his “reciprocal tariffs” and labelled Sri Lanka as the worst offender, imposing one of the highest additional duties at 44%. Since then, Ambassador Samarasinghe and other negotiators have managed to negotiate this down to 20%. I do not know what the deal was through which Sri Lanka managed to reduce the 44% tariff to 20% or what we gave in return for this “concession.” However, what we received in return has absolutely no value after the decision by the SCOTUS.

Current state of US tariffs

After the decision by SCOTUS, the U.S. administration introduced a temporary 10% additional tariff on all countries for 150 days. At the end of that period, this 10% tariff was replaced by a new “forced labor tariff ” of 10% to 12.5% on all trading partners under Section 301 of U.S. trade law. Twenty-five U.S. states and several small businesses have already filed lawsuits against these tariffs in U.S. courts. This new “forced labour tariff ” on Sri Lanka was first fixed at 12.5%. Later, after President Anura Kumara Dissanayake issued a gazette notice prohibiting the importation of goods produced using forced labour, it was reduced to 10%. That means Sri Lanka has already made a substantial commitment to receive this “tariff concession,” and I presume our negotiators understand the implications of this commitment.

Make haste slowly

After President Trump imposed 44% “reciprocal tariffs” on Sri Lanka, through an article published in The Island on 25th April 2026 (), I urged the government to engage immediately with the US administration on these tariffs. However, I also emphasised that the best way to move forward was to make haste slowly.

Two millennia ago, Augustus Caesar, the first emperor of Rome, frequently used the phrase, “make haste slowly”, because he detested rashness and haste in his military commanders. It was the recurring guiding maxim that he emphasised throughout his 40-year imperial rule. After 2000 years, this classical oxymoron remains a definitive golden rule for professional trade negotiators. More importantly it is the exact blueprint required when navigating turbulence in trade negotiations with the Trump administration.

The endgame – The most dangerous moment in trade negotiation

Samarasinghe has also stated the agreement is 90% complete. Any experienced trade negotiator should know that the final 10% contains high-stakes provisions and is the most dangerous moment in a trade negotiation. A single misplaced comma or ambiguous product description in a tariff schedule can cost millions through unintended loopholes. Rushing this last stretch to secure a deal can permanently expose Sri Lanka to sudden shifts in American trade policy, heavy compliance costs, or strict enforcement under Section 301 regarding supply-chain labour standards. Hence, this is the time for strategic patience.

(The writer can be reached at senadhiragomi@gmail.com)

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Opinion

Buddhist law and constitutional amendments

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Upon reading the article titled “Prof. Pieris says Buddha Dhamma recognized as source of law under Constitution” (Island, September 12, 2026), the classical Sinhala idiom “Yanne Koheda? Malle Pol” immediately comes to mind. The expression, translating literally to answering “I have coconuts in my bag” when asked “Where are you going?”, underscores a complete disconnect in logic. Because it is uncertain whether the article accurately represents the professor’s precise words, the following critique addresses the contents of the report rather than the speaker himself.

The central premise of the report concerns a statement delivered by the Chief Justice regarding a petition filed against the 22nd Amendment to the Constitution. According to the report, the Chief Justice’s observation that the determination would be made strictly on the basis of established law rather than Buddhist teachings was characterised as a “cavalier dismissal” of the Buddha Dhamma. This assertion carries a host of unexamined assumptions. Had the writer specified precisely which tenets of the Buddha Dhamma were violated, a direct legal or philosophical evaluation could take place. However, no specific Buddhist tenet or law was identified as having been transgressed, and for good reason: no such statutory legal framework exists within the Buddha’s teachings.

To understand the flaw in this argument, one must examine the constitutional context alongside the canonical meaning of the terms involved. Article 9 of the 1978 Constitution of Sri Lanka mandates that the Republic shall give Buddhism the foremost place and that it shall be the duty of the State to protect and foster the Buddha Sasana, while guaranteeing the fundamental rights of all religions under Articles 10 and 14(1)(e).

While “Buddhism” and “Buddha Dhamma” are frequently used as interchangeable terms in casual dialogue, they represent distinct concepts. “Buddhism” is an umbrella term coined by 19th-century Western scholars to classify the global institutionalised religion, incorporating its diverse sects, cultural traditions, rituals, and socio-political histories. Conversely, Sasana is the ancient term designating the structural framework established by the Buddha to preserve and transmit his teachings, comprising the monastic order (Sangha) and its supporting institutions.

In classical Theravada commentarial literature, the Sasana operates as a functional three-tiered structure. It encompasses Pariyatti Sasana, the preservation and study of sacred texts; Paṭipatti Sasana, the practical execution of the doctrine through ethical conduct and meditation; and Paṭivedha Sasana, the direct experiential realization of ultimate truth, or enlightenment. This structural breakdown raises fundamental questions about state capacity. While a state can readily support Pariyatti Sasana through academic institutions, textual preservation, and educational funding, it cannot legislate or enforce Paṭipatti or Paṭivedha. Practical engagement and spiritual realisation are inherently internal, first-person experiences. Expecting the state to codify or guarantee enlightenment is a conceptual impossibility.

Furthermore, the Buddha Dhamma refers specifically to the unconditioned truths of existence and the teachings imparted to realize them, including the Four Noble Truths, the Eightfold Path, and Dependent Origination. As the late Venerable Professor Kotagama Wachissara Thera observed, there is no rigid ideologue or “ism” in the core Dhamma. The teachings do not constitute a system of divine commandments or a legal statute enforced through reward and punishment. Rather, Buddhist ethics function as self-directed guidelines for psychological clarity and moral inquiry. Even the Vinaya Pitaka, which contains explicit rules of conduct, functions as an internal monastic code rather than a civil or criminal law intended for the laity.

Throughout the Pali Canon, guidance regarding governance focuses on the moral character of leadership and the social duties of statecraft rather than rigid legal codification. In discourses such as the Cakkavatti Sihanada Sutta (DN 26), the Buddha observes that social instability and crime cannot be eliminated solely through punitive measures, emphasising instead that states must provide economic opportunities, fair wages, and resource distribution to maintain societal balance. Crucially, in the Maha Parinibbana Sutta (DN 16), the Buddha explicitly highlights the importance of respecting established laws and traditions rather than enacting arbitrary regulations.

The natural laws articulated in the Dhamma, such as the law of cause and effect or the three characteristics of existence, govern all phenomena universally, regardless of legal statutes or personal belief. They are not human laws to be applied or suspended by a court of law. Therefore, characterizing the Chief Justice’s adherence to constitutional jurisprudence over religious doctrine as a “cavalier dismissal” lacks logical and textual foundation. Framing the judiciary’s adherence to legal precedent as an attack on the Dhamma distracts from fundamental constitutional principles and risks misguiding the public for political ends.

Geewananda
Gunawardana,
Ph.D.

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