Features

The Aftermath of Empire – Reappraisal and Reconciliation (Part 1)

Published

5 years ago

2021/03/7

by Professor Chandra Wickramasinghe*

*The author is an Honorary Professor at the University of Buckingham, UK, at the University of Ruhuna, Sri Lanka, and also at the National Institute of Fundamental Studies in Sri Lanka.

He was a former Fellow of Jesus College, Cambridge, Staff Member of the Institute of Astronomy, Cambridge, and former Professor at Cardiff University. He is a pioneer of the discipline of Astrobiology and the author of over 450 scientific papers and some 35 books.

In our post-colonial modern world, the restoration of unity and harmony in our ethnically diverse multicultural polities stands out as an important priority. However, we have another task we cannot neglect – to explore and sift the enormous treasures of ancient wisdom and knowledge that have come to light following a long colonial history. An impartial assessment of competing paradigms would be of crucial importance for progress.

The British Empire finally ended in India in 1947, and a year later in Ceylon (now Sri Lanka). Its legacy – including the use of the English language pervades the modern world. But we also see many unresolved conflicts – conflicts between races in our newly generated polities, as well as clashes between competing paradigms. This article will explore a personal perspective of the decolonisation process focussing in particular on the Indian subcontinent. In this context it is relevant to declare my own personal background. I am very much a part of the British Empire, having grown up in the crown colony of Ceylon during the twilight years of the Raj. I went to a school (Royal College Colombo) that was modelled on Eton, learning Greek and Latin, but regretfully less of my own native mother tongue and culture. My early upbringing epitomises what the Roman historian Cornelius Tacitus (AD56-120) famously said of conquered people – that they readily adopt novelties of the conqueror’s ‘civilization’ whilst in fact they were adopting features of their own enslavement.

Two generations of my ancestors have epitomised this connection. My paternal grandfather Dionicious Lionel had worked in the office of the Governor General Sir Reginald Edward Stubbs for which he was later honoured with the title Mohandirum. My father Percival Herbert**, who was a Cambridge-trained mathematician obtaining the highest distinctions in the Mathematical Tripos in the 1930’s (being taught by Sir Arthur Eddington), went on to become an Indian Civil Servant with his first posting as “Deputy Collector of Customs” in the Bihar state in India. With such a background and education a more colonially-oriented upbringing could not be imagined. To cap it all my arrival in Cambridge in 1960 and the start of my long career as an astronomer and astrobiologist in the UK began with the award of a Commonwealth Scholarship, a scholarship scheme that was presumably launched as part of a process of post-colonial atonement. However, the process of decolonisation at a much deeper level, which involves accommodation and acceptance of a diversity of races as well as ideas has still a long way to go.

Injustices of Empire

British rule in India has been variously described as benevolent and generous on one the one hand, and replete with cruelty, plunder and pillage on the other. The truth lies somewhere in between. However, the evidence of cruelty, of punitive taxation and concerted attempts at de-industrialising of India throughout the 17^th and 18^th centuries abound.

In the pursuance of purely commercial objectives the British administration in India has carried out many acts of violence and cruelty that in modern times would be deemed violations of human rights and crimes against humanity. These include the extraction of punitive taxation from the population of Bengal during two major famines that led to the deaths of millions of people. There was also the deliberated flooding of rice paddy fields in the coastal plains of Ceylon rendering the land unsuitable for paddy cultivation, done it would seem for the sole purpose of enhancing demand for the Empire’s new rice plantations in Burma; and the illegal sale of opium to China leading to addiction and great distress. The impoverished state of the subcontinent when the British finally left India in 1947 was at least in part due the imperial encounter of the preceding 3 centuries.

In my view, one of the most regrettable aspects of colonial rule both in India and Sri Lanka was its implementation of a policy of divide and rule – divide et impera (one that has been originally attributed to the father of Alexander the Great – Emperor Phillip II of Macedon (359-366BC)). The effect of imposing such a policy was to make it easier for the British to rule a religiously and ethnically diverse group of subjects; but on their eventual departure it undoubtedly contributed to many tragic events. The partition of India and its regrettable fallout had roots in the divide et impera policy, as did the ethnic conflicts that erupted between the Sinhalese and Tamils in Sri Lanka in the 1980’s.

Deep History of Empire

Empires in one form or other have existed throughout the history of human civilization. It is a process of colonisation that probably started in the fertile valleys of Mesopotamia and the Indus region over four thousand years ago. The formation of empires has always brought far-flung peoples and races together under a common banner, and this contributed to the spread of technological and intellectual discoveries over ever larger parts of the globe. But these advantages were often gained at the expense of much hardship and suffering, a feature that tends to go unnoticed in the euphoria of triumphant victories and achievement. We all know that in the recent history of empire, which included genocide, slavery and racism, amongst other evils, there is a great deal that is to be regretted. There is also much to be celebrated. I would not be writing this article in English if it was not for the British Raj that had once coloured a third of the world in its red vermilion hue and dominated world history for at least four centuries (Fig.1).

The British Empire and its European counterparts can all trace their cultural ancestry back to the Roman Empire that had dominated for a full millennium, and before that to the city states of classical Greece – “The glory that was Greece, and the grandeur that was Rome”. Beyond this point in history our westernised collective cultural memory conveniently begins to falter. What about the Persian Empire that preceded the Greeks, and the Mesopotamian and Indus Valley civilisations in the preceding two millennia? It was these most ancient civilizations that had indep0endently laid down the framework for mathematics, science as well as literature.

This is the point at which a Eurocentric culture with its built-in prejudices begin to assert itself most stridently.

Unravelling of Ancient wisdom

There is now little doubt that the Babylonians knew Pythagoras’s theorem and had even invented calculus by at least the 2^nd millennium BCE. These were probably used as tools both for their development of city planning, surveying and engineering, as well as in nurturing their interest in astronomy. The Indians and the Indus valley civilizations of Mohenjo-Daro and Harappa at about the same time bear a similar testimony to a highly sophisticated scientific culture that included the invention of the so-called Hindu number system with concepts of zero and infinity, both of which were crucial for the later flourishing of mathematics. Throughout the middle ages, long after the collapse of the Roman Empire, the cumbersome system of Roman numerals continued to be used throughout Europe for arithmetic as well as for accounts for purely chauvinistic reasons. When the far better ancient system of Hindu numerals came to be discovered in Europe the reluctance to switch to this system is well documented.

The Arab mathematician Al-Khwarizmi in the 9th century was among the first to use Hindu numerals but it took over two centuries before translations of his work appeared in Europe. The great advantages of the new number system very slowly dawned on European mathematicians, although it was not until the 16th century when the Hindu numerals (renamed Hindu-Arabic numerals) completely replaced the old Roman numeral system. The delay in the transition was undoubtedly connected with a deep-rooted suspicion of the alien non-Christian pagan culture from which the system had emanated.

Trade and culture

After the start of the British East India Company in 1600CE a deeper knowledge of the ancient civilization of the subcontinent began to slowly dawn. The intellectual responses to this West-East encounter varied with time. The British colonisers and traders were initially surprised to find the Moghul empire of India far richer and more sophisticated than they might ever have imagined. Throughout the 17^th and 18^th centuries the technological difference between India and Britain was minimal. Moreover, the economy of India based on its long-established supremacy in cloth weaving, combined with a thriving steel and ship-building industries, made India among the richest countries of the world.

There can be no doubt that Britain’s trade with India over the next two centuries served to greatly increase its own prosperity at home. The planned demolition of the centuries-old cloth weaving industry in Bengal (allegedly including the chopping off of the weaver’s thumbs) was directly connected with the growth of similar industries in the north of England in the 18^th century.

The development of an intellectual culture that was centred around Coffee houses (and later Tea houses) in London was also directly the result of the tea and coffee trade with India and later Ceylon. But despite all the beneficial developments that followed from Empire, responses to the encounter between Britain and India remained fraught with a deep sense of ambivalence. It was clear that Britain was dealing with an exceedingly sophisticated and very ancient civilization – albeit in straightened circumstances – one that was considerably older than any in the West. And this fact remained very difficult to admit and come to terms with.

Unravelling the treasures of Sanskrit

The realisation of the great literary and cultural heritage of the Indian subcontinent began to fully dawn through the work of the British Orientalist and Philologist Sir William Jones who arrived in Calcutta in March 1783 to take up a post as Judge in the Supreme Court of India. Besides quickly mastering Sanskrit and assiduously translating a vast body of ancient Indian literature, Jones as a philologist unravelled the ancestral relationship between Sanskrit several European languages of later date including Greek and Latin. His work is seen today as the starting point of comparative linguistics and the birth of the idea of an Indo-European family of languages. The genres of Sanskrit literature that were unravelled by Jones included epic poetry, drama, history that in its total volume far exceeds the combined content of the surviving Greek and Latin literature of Europe.

The European colonial rulers at this time found it exceedingly difficult to accept that their own languages and literature had any ancestral debt to any language that belonged to the dark-skinned people of the subcontinent, people who in their view were only fit to be servants and slaves. Although this sounds a harsh indictment today it remains a fact and one that we have to grasp.

William Jones founded the Asiatic Society on 15 January 1784 (later to become “The Royal Asiatic Society”) based in structure on the Royal Society of London. Its declared aim was ‘…….the investigation of subjects connected with, and for the encouragement of science, literature and the Arts in relation to Asia’. It perhaps came as no surprise that native Sanskrit scholars were initially excluded from membership of the society, a society that was ostensibly dedicated to unravelling their own indigenous intellectual culture and traditions! This constraint was lifted in later years but the racist overtones of the entire venture became clear at the outset and echoes of it rumbled long after.

A more recent shock to Eurocentric pride came in 1905 with the discovery in India of a Sanskrit text dating back to the 3^rd century BCE dealing with statecraft which was amazingly similar in spirit and content to Niccolo Machiavelli’s classic work “The Prince” published in the 16^th century of the common era. This was Kautiliya’s Arthashastra which was a comprehensive treatise on how a king should rule so as to enlarge his empire and his treasury as well as to bring happiness to his subjects. In one memorable statement Kautiliya recommends scrutiny of accounts supplied by his staff because: “Just as it is impossible to know when a swimming fish is drinking water, so it is impossible to find out when a government servant is stealing money”. This book that predated Machiavelli by nearly two millennia was a bitter pill for Western scholars to swallow. But the lesson to be learnt from the experience of Empire became clear – that no single polity or civilization can claim a monopoly of intellectual attainments of any kind.

(To be continued)

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Features

Is power devolution under JVP-NPP a political daydream?

Published

15 hours ago

2026/06/7

Thilina Walpola

Former President Chandrika Kumaratunga

The JVP General Secretary Tilvin Silva’s recent remarks at a news conference in Jaffna where he ruled out the possibility of holding provincial council elections this year has been widely reported and widely criticized. About the same time there was another media event in Jaffna that went largely unnoticed and unreported outside Jaffna. What was said at the second media event may carry far more political implications than Tilvin Silva’s election timing talk. A veteran Tamil political participant made the startling yet not implausible statement that the prospect of having political devolution under the JVP-NPP government is becoming “a daydream”. The statement was made by Dr. K. Vigneswaran, who served as Provincial Secretary to the only North-East Provincial Council Government that was elected under the auspices of the Thirteenth Amendment.

Dr. Vigneswaran is a Professional Civil Engineer who studied at Royal College, graduated with First Class Honours in Engineering in 1964, and went on to complete a pioneering PhD at the university of Waterloo, Canada, applying the finite element method (FEM) in the field of Geotechnical Engineering. His engineering career has always been at the Irrigation Department where he rose to a Deputy Director. That was when the department was in its golden years, and Vigneswaran was known for his technical mentorship, meticulous administrative skills, and for knowing the fine print of everything. While at the Irrigation Department, Vigneswaran married Ramya de Silva, a fellow irrigation Engineer. After 1983, Vigneswaran became a fulltime political activist and a powerful resource in Tamil politics, but with unwavering commitment to nonviolence, democracy and federalism. The family moved first to India and then Canada, and Vigneswaran has been shuttling between Canada and Sri Lanka.

Devolution: Tortuous Trajectory

Since 1987, the Indo-Sri Lanka Agreement, and the 13th Amendment, Vigneswaran has been a permanent fixture in all the politics and institutional dynamic of implementing 13A and establishing provincial councils. He served as Secretary to the only elected Provincial Government for the Northern and Eastern Provinces. After 1994 and the election of Chandrika Kumaratunga as President, Vigneswaran became a key participant in all the civil society efforts and government initiatives to restore the PCs and implement 13A, both during the Kumaratunga presidency and the succeeding administrations of Mahinda Rajapaksa and the Sirisena-Wickremesinghe duo.

Devolution efforts stalled after the election of Gotabaya Rajapaksa, who in so many words declared that he had no time for 13A or PCs in his presidential agenda, whatever it was. Only that his whole agenda turned out to be a wholesale disaster for the country. Already by then, all the nine Provincial Councils had fallen into abeyance with the cancellation of the 1988 PC elections by the Sirisena-Wickremesinghe duo, with the TNA standing by. The abeyance continues under the JVP-NPP government with no apparent end in sight after Tilvin de Silva’s statement in Jaffna.

I say all this to provide the proper context for Vigneswaran’s statement in Jaffna that the prospects for power devolution under the JVP-NPP government are becoming a political daydream. He said something else as well: that of all the government leaders he has encountered over the years, the only leader who has been genuinely sincere about power devolution is former President Chandrika Kumaratunga, and no one else. I am constrained to add that the insincere category would include Ranil Wickremesinghe, who for all his handsome promises, never matched any of them with experiential sincerity. The present JVP-NPP government still has time to show that they are not an insincere lot.

It is not my purpose to agree with or question Dr. Vigneswaran’s assertions, but to use them as cue and context to comment on the widening mismatch between the JVP-NPP government’s promises and its practices on the matter of power devolution and the restoration of the PC system. With a stalling economy, rising prices and external shocks, it is obvious that the government has all the economic matters to worry about, but that does not mean that it can ignore all the other government responsibilities. No government is put in power to solve a single problem or address a single issue. It is in the nature of governments to deal with multiple problems with varying priorities. Otherwise you could have a single cabinet minister to deal with one problem at a time. That is never going to be the case.

The economy is of course the top of mind priority for the government even as it is a top of mind concern for the people. Even on the economic front, the government is holding steady but is showing little progress. And there are other government initiatives where political accountability will call for answers: to wit, the catchall Clean Sri Lanka programme, ambitious educational reforms, contentious energy sector reforms and, yes, power devolution as well as the overpromised constitutional reforms. Not to mention the sprawling unforced errors over substandard coal imports, foreign exchange fraud, and the chronic neglect of developing the renewable energy sector. Correcting these fields of errors may require a separate ministry for each.

Devolution: Daydream or Deliverable

On the PC system and constitutional reform, there has been scant progress in spite of handsome promises. On both, the government is inadvertently deepening the holes that it had dug itself into through indifference, inaction or procrastination, or all of them and more. In the matter of devolution and provincial councils, the government can simply defuse the situation by directing the Election Commission to conduct elections at the earliest opportunity that is logistically possible. Making his statement in Jaffna, Mr. Tilvin Silva alluded to funding shortfall and legal complications as reasons for the necessity to postpone PC elections until next year. Neither reason holds water.

The funding question would seem to have been put to rest by the statement of Health Minister and Cabinet Spokesman Nalinda Jayatissa, presumably reflecting cabinet consensus, that there are no funding issues and if needed additional funds could be arranged through supplementary allocations. It is also disingenuous to cite legal complications as a reason. The so called legal complications arose because of the collective stupidity of the Sirisena-Wickremesinghe parliament that included the then miniscule NPP and the politically-lost TNA. The JVP-NPP has now ballooned from a handful MPs to a two-thirds majority and it can expedite any legislation that it wants to enable the PC elections to be held without delays.

Alternatively, the elections can be held under the old arrangement of proportional representation with assurance by political parties to honour their commitment to fielding more female candidates. Already at a gathering of all political parties, including the NPP (but not the JVP), and civil society groups, convened by People’s Action For Free & Fair Elections (PAFFREL), the political parties jointly committed to a 25% quota for women and youth under the old electoral system. The ongoing parliamentary committee exercise studying the legal matter, headed by the overstretched Foreign Minister Vijitha Herath, is also an unnecessary red herring. The Election Commission is ready to go under whatever law or electoral system that is before it. So, there is no reason to hide behind legal complications to further delay the PC elections.

Somewhat amusingly, Public and Parliamentary Affairs Minister Ananda Wijepala has trotted out the argument that the NPP government has already conducted two nationwide elections during the one and a half years it has been in office, and that unlike the Ranil Wickremesinghe government the JVP-NPP is not in the business “to delay elections for our personal benefit” – whatever that means. Unfortunately, the good minister is missing the point. The question is not how many elections can the JVP-NPP hold in how many years, but how many years do people in the provinces have to wait before they vote in another provincial election? How many more years? That really is the question.

We know the current situation in the provinces. There are provincial governments but no elected provincial councils. The government administration in every province is being run by the President of the Republic through his handpicked governors and unelected government officials. This is a travesty of democracy and the euthanizing of the PC system. Already under 13A, the office of the provincial governors has been constitutionally and legally compared to the office of the Governors of old Ceylon who represented the monarch in what was then a crown colony. The irony is that a JVP-NPP President may have inadvertently positioned himself as the monarch of all he provincially surveys, courtesy of the Thirteenth Amendment!

The JVP was in the forefront of the litigation that caused the demerger of the Northern and Eastern Provinces. If Dr. Vigneswaran’s assertion were to prove correct, a potential dissolution of the provincial system under the JVP-NPP government would be the consummation of the JVP’s original opposition to the introduction of the provincial council system itself. The whole system may not be eradicated, but it could be devoured of its democratic essence while preserving the administrative shell as the medium for the country’s president to overreach into the provinces. That would be worse than a daydream, a real nightmare.

by Rajan Philips ✍️

Features

Rewiring Brain: Meditation to Break the Cycle of Craving

Published

15 hours ago

2026/06/7

Thilina Walpola

“Craving begets sorrow, craving begets fear. For him who is free from craving there is no sorrow; how can there be fear for him,” Dhammapada verse 216 states. The mental factor craving, Tanha in Pali, is central to Buddhist Teaching, as its ultimate goal is the cessation or extinction of it—tanhakkhaya. Even though Tanha is translated as craving here, it can sometimes mislead modern readers into thinking tanha only refers to extreme or physical addictions. Just as with any Pali term, it has broad meanings. Venerable Walpola Rahula describes it as “thirst” or unceasing wanting, one of the deep-rooted proclivities or latent tendencies (anusaya) of life (Rahula 1959), without which life as we know would not exist.

Even though the Buddha recognized this natural phenomenon two and a half millennia ago, it was only in the late 20th century that science took note of it and gave it a captivating term—the Hedonic Treadmill. The advantage of this empirical investigation to us Buddhists is that it provides a way to gain penetrative, experiential comprehension (anubodha) of this concept using the vernacular of this technology-savvy age—an alternative to struggling with the language of a bygone era.

These investigations have revealed that there are no hard-to-comprehend metaphysical or mysterious elements involved with this phenomenon; it is a biochemical process fundamental to sustaining life. What is more, an effort to grasp this concept would be well within the goals of Vipassana meditation described in the Sutta Pitaka, incorporating the four elements of investigation: body (kayanupassana), sensations (vedananupassana), mind (chittanupassana), and natural laws (dhammanupassana).

Vipassana and modern science

Vipassana meditation is an in-depth exploration of how humans perceive the world, gain knowledge, and interact with themselves and the environment. Knowing this with wisdom allows one to lead a harmonious way of life (samadhi), a condition conducive to curbing the “thirst” and achieving the Buddhist ideal. The goal of modern science is also to investigate life, but humanity has often used that knowledge to increase material wealth and comfort, providing only lip service to spirituality on the fringe.

An attitude that tends to ignore the consequences of wanting more and more – thirst, potentially endangering the planet. However, that does not prevent us from using scientific information as and aid or a tool to grasp Buddhist concepts. The scientific method bears parallels to the Buddhist approach: it is based on causality (paticcasamuppada), empirical verification (ehipassiko), systematic observation (meditation), and rejecting dogma and beliefs. The primary difference is simply the vocabulary used.

The process of perception: five aggregates

Our five external sense organs receive data (vedana) containing information on the environment: Eyes: receive light, Ears: receive sound, Skin: senses physical contact and temperature, Nose & Tongue: sense chemical properties of substances. The data received by the sense organs is transmitted to the brain, where it is registered as neural networks (sanna). Neural networks, which are interconnected groups of nerve cells (neurons) can be viewed as mind-readable QR codes.

The activity of the brain, or mind (mano), processes this data and converts them into actionable information (sankhara). Modern neuroscience and psychology have made great advances in understanding these processes at the molecular level. This process allows the individual to become aware of their environment, build an autobiographical memory or the notion of a self (atta), and take actions to protect and perpetuate life.

The Pali term vinnana refers to the collection of information committed to memory. Translating vinnana as “consciousness” can be confusing, as the latter often refers to all brain activities. All physical phenomena that sense organs encounter and the mental constructs (sankhara) are referred to as Rupa. This activity of mind forms the basis of all knowledge, representing the entire world as perceived by the individual. This process is what the Teaching refers to as the Five Aggregates (pancakkhanda). The critical takeaway is that the world we perceive is merely a mental construct. While an objective world exists, our sense organs have limitations in seeing it—a fact easily realized through the hundreds of illusions used for entertainment.

Evolution and emotion

The evolutionary purpose of this data processing mechanism is to enable living beings to respond to environmental factors for survival. The psychological and physiological state that arises prior to acting is called emotion. Primarily, emotions can be of three kinds: desire (loba) – seeing a new phone causes an urge to buy it, even though the current one works fine; aversion (dosha) – encountering a vicious dog triggers a “fight or flight” response; delusion (moha) or illusion – an unanswered message to a loved one triggers worry or speculation. Thus, tanha or thirst represents how we connect to the world in its entirety; it can be desire, aversion, and delusion, not merely simple greed. Consequently, these are natural phenomena beyond our immediate control, which are intended to sustain life. In other words, emotions are the forerunner to volitions or intentions, which the Teaching defines as kamma.

The biochemistry of craving

Emotions result from the interaction between the nervous system and biochemicals known as neurotransmitters and neuromodulators (e.g., dopamine, serotonin, epinephrine, GABA, glutamate, acetylcholine, and endorphins). Just as the Buddha’s simile of two bundles of bamboo supporting each other describes, these two processes are interdependent and co-arising. Every thought or emotional state corresponds to patterns of neural firing. When neurons fire, they release these chemicals into synapses, influencing how one feels and acts. This release perturbs the body’s normal balance, or homeostasis. Once an action is complete, these chemicals are reabsorbed, and the body returns to its baseline.

Return to baseline is essential for survival. For example, if we stay satisfied with just one meal forever, we could not sustain life. Nature has developed another mechanism to prevent us from being satisfied – we also habituate. In the case of dopamine, the brain adapts by reducing the response to the same stimulus. To get the same level of satisfaction with repeated experiences, the amounts of neurotransmitters needed keeps increasing. This leads to the cycle of craving and dissatisfaction—the Hedonic Treadmill. You “run” toward happiness on the treadmill, but it does not take you anywhere, leaving you in the same emotionally unsatisfactory state, wanting more and more.

Breaking the cycle

This explains why achievements and possessions do not bring permanent happiness, and lead to a cycle of struggle, addiction, crime, and other ills of society. For Buddhists, it also explains why we cling to meaningless rituals. The Dhamma captured this complex phenomenon in the Four Noble Truths: pleasant experiences are impermanent (anicca), leading to grasping (tanha) and unsatisfactoriness (dukkha). The remedy is the Eightfold Path that involves wisdom (panna), conduct (sila), and harmony (samadhi).

Neuroplasticity and the point of liberation

While we cannot stop the sense organs from receiving stimulation (vedana) and sending them to brain, the mind can be developed to prevent vedana from leading to tanha. This is the “point of liberation,” the seventh link in the paticcasamuppada formula. We may not have free will, but we have ‘Free Won’t’ or the ability to say no to the natural tendency to act upon stimuli. We can rewire our neural connections to do so. This ability can be cultivated by practice and repetition, and neuroscience refers to it as neuroplasticity—the brain’s ability to change with experience.

The natural tendency of the brain is to strengthen frequently used neural networks while weakening and eliminating lesser used networks and building new ones as needed. This is known as neural plasticity or rewiring the brain. As described in the Eight-fold Path, the way to weaken and eliminate dopamine-driven neural networks includes three aspects. First, the process leading to thirst must be understood. One must engage in sila – activities and thoughts that cultivate Metta: loving-kindness and goodwill, Karuna: compassion, Mudita: appreciative joy, and Upekkha: equanimity, emotional stability, calmness, and evenness of mind in the face of gain and loss, praise and blame, fame and disrepute, pleasure, and pain. That must be done with wisdom, ritualistic behavior does not strengthen the correct neural networks. These activities promote a “cocktail” of oxytocin, serotonin, and GABA, subduing the role of dopamine and helping us step off the Hedonic Treadmill. This leads to a tranquil state of mind and a harmonious existence – samadhi. Again, it is an interdependent, co-arising process that improves upon repetition. Using mind altering substances hijacks this process, thus the need for adhering to the Fifth Precept.

The goal of Vipassana is to understand this process and train the mind to say “no” to tanha. It is not just about sitting on a mat; it requires developing a lifestyle that maintains homeostasis or harmony, samadhi, at every moment. Pali term bhavana means the development of wisdom and insight. In modern vernacular – rewiring brain. This model must be assessed for its efficacy by the individual and realize the benefits by themselves –ehipassiko; knowledge without practice does not work. According to what the Buddha taught, that is the path to cessation or extinction of craving – tanhakkhaya, the supreme goal.

by Geewananda Gunawardana, Ph.D. ✍️

Features

‘Spectrum’ Art Exhibition Showcases Emerging Talent at Lionel Wendt

Published

15 hours ago

2026/06/7

Thilina Walpola

A new art exhibition, titled Spectrum ,will be held at the Lionel Wendt Art Centre on the 20th and 21st of June 2026, bringing together a collection of works by ten emerging artists.

Athsara Wijegunawardena

Neha Thirumavalavan

Dillai Joseph

Wasantha Siriwardena

Champika Dias

Nipun Dias

Dr. Prasanna Siriwardena

Kalhari Perera

Siromi Samarasinghe

Chandana Illankone

All ten artists have trained under the guidance of renowned Sri Lankan artist Royden Gibbs, and this exhibition marks an important point in their individual journeys.

Dr. Prasanna Siriwardena

Spectrum brings together a mix of styles, subjects and approaches, giving visitors a chance to experience a wide range of work in one place. The exhibition will include pieces in watercolors, soft pastels, oils and charcoal, reflecting both the discipline and personal direction of each artist. The work ranges from scenery and portraits to still life and studies of the human form, offering different ways of seeing and interpreting familiar subjects.

: Nipun Dias

: Wasantha Siriwardena

Dillai Joseph

Although they share the same mentor, each artist presents a distinct point of view. The result is a show that feels varied yet connected, with each piece carrying its own character and intent. It is this balance that gives Spectrum its identity.

The exhibition aims to support and highlight emerging talent within Sri Lanka’s art scene, while also creating a space where artists and audiences can connect. Visitors will find work that shifts between quiet observation and more expressive pieces, making it an engaging experience for both seasoned collectors and those simply interested in art.

Spectrum is expected to draw art lovers, collectors, students and members of the wider creative community. It also offers an opportunity to discover and support new artists at an early stage in their careers.

Open to the public over two days, Spectrum invites visitors to experience a range of work in a venue that has long been part of Colombo’s cultural landscape.