Features
Vesak: Celebrating the Birth of Wisdom and the Seeds of Peace
Vesak stands as the most sacred festival in Buddhism, a powerful commemoration of the Buddha’s birth, enlightenment, and Parinirvana. Celebrated on the auspicious full moon of the Vaisakha month, typically falling in May, this festival is a significant occasion for Buddhists worldwide. It invites deep introspection, encouraging the internalization of the Buddha’s core principles, most notably his enduring message of peace and compassion. This message serves as a guiding light for practitioners seeking spiritual awakening and harmonious living.
The true power of Vesak lies in its call to action – the practical application of these profound teachings. The observances and activities of the festival are intentionally designed to cultivate inner peace and extend compassion outwards. From acts of charity and kindness to mindful meditation and engagement with Buddhist scriptures, Vesak empowers individuals to embody non-violence, loving-kindness, and empathy in their everyday lives. It is a time for thoughtful reflection on personal conduct and a renewed commitment to the path of righteousness, fostering a collective vision for a more peaceful and compassionate global community.
Cultivating Inner Harmony
At the heart of the Buddha’s profound wisdom lies the fundamental understanding of suffering and the clear path to its cessation, ultimately leading to enlightenment. This path is not abstract but deeply interwoven with ethical conduct and a specific way of relating to the world. The guiding principles of non-violence (Ahimsa) are crucial, extending beyond physical harm to encompass thoughts and speech. Equally vital are loving-kindness (Metta) and compassion (Karuna), which involve cultivating a genuine wish for the well-being of all beings and an empathetic desire to alleviate their suffering. These interconnected principles form the strong foundation upon which the Buddha’s enduring message of peace rests, offering a practical framework for individual transformation and harmonious coexistence.
In Buddhist teachings, Metta, Karuna, Mudita, and Upekkha are revered as the Four Immeasurable or Brahmaviharas – four boundless qualities to be cultivated through dedicated meditation and practice. Metta embodies loving-kindness, radiating goodwill and a desire for happiness towards all. Karuna signifies compassion, the empathetic understanding of suffering coupled with the wish to relieve it. Mudita is sympathetic joy, the wholesome delight in the happiness and good fortune of others. Upekkha represents equanimity, a balanced and impartial perspective that allows one to remain steady amidst life’s inevitable changes. These four virtues are essential cornerstones of the Buddhist path, fostering inner peace and promoting harmonious relationships within oneself and with the wider world.
Non-Violence (Ahimsa):
The Buddhist principle of Non-Violence, or Ahimsa, extends far beyond a simple injunction against physical harm; it represents a profound ethical stance that permeates every facet of our being – body, speech, and mind. At its core lies a deep respect for the sanctity of all life, recognizing the inherent interconnectedness and intrinsic value of every sentient being, from the smallest insect to the largest animal, including ourselves. This commitment to non-harming necessitates a conscious and continuous effort to refrain from any action that could lead to injury, pain, or death.
Furthermore, Ahimsa delves into the subtle yet powerful realms of verbal communication and our inner thoughts. Words, though seemingly intangible, possess the capacity to wound, demean, and incite hatred, thus violating the spirit of non-violence. Similarly, negative thoughts, such as anger, malice, and resentment, can fester within, poisoning our own minds and potentially manifesting as harmful actions or speech. Therefore, the practice of Ahimsa demands a vigilant awareness of our internal landscape, urging us to cultivate thoughts of peace, goodwill, and understanding.
In the context of Vesak in Sri Lanka, this principle of Ahimsa takes on particular significance. As a time of profound reflection on the Buddha’s teachings, Vesak serves as a potent annual reminder of our ethical responsibilities. The widespread observance of practices like refraining from consuming meat and engaging in acts of kindness towards animals during this period vividly illustrates the commitment to non-violence. The very atmosphere of serenity and goodwill that pervades the country during Vesak underscores the collective aspiration to embody Ahimsa in all aspects of life, fostering a culture of peace that begins within each individual and extends outwards to the community and beyond.
Loving-Kindness (Metta):
The practice of Loving-Kindness, in Buddhism is far more than a passive feeling; it is an active and intentional cultivation of a deep and unwavering wish for the happiness and well-being of all sentient beings without exception. This boundless aspiration transcends the limitations of personal relationships, social circles, or even perceived differences, extending with equanimity towards friends, family, strangers, and even those we might consider difficult or challenging. It is a heartfelt desire for all to be free from suffering and to experience joy, peace, and contentment in their lives.
The cultivation of Metta often involves specific meditative practices designed to nurture this compassionate attitude. During Metta meditation, individuals systematically direct feelings of loving-kindness towards themselves, then gradually expand the circle of their compassion to include loved ones, neutral individuals, those they dislike, and ultimately all beings throughout the universe. This deliberate practice helps to break down the barriers of prejudice and aversion, fostering a profound sense of interconnectedness and empathy. By consciously radiating positive energy and goodwill, practitioners not only cultivate inner peace but also contribute to a more harmonious and compassionate world around them.
The auspicious occasion of Vesak in Sri Lanka provides a particularly potent time for the intensification of Metta practice. The very spirit of Vesak, commemorating the birth, enlightenment, and passing of the Buddha – a being who embodied boundless compassion – naturally inspires Buddhists to deepen their cultivation of loving-kindness. The collective focus on spiritual growth and meritorious deeds during Vesak creates a supportive environment for engaging in Metta meditation and extending heartfelt wishes for the happiness and well-being of all, reinforcing the fundamental Buddhist understanding of our shared existence and the importance of universal benevolence.
Compassion (Karuna):
Compassion in Buddhist philosophy is not merely a passive acknowledgement of the suffering of others; it is an active and deeply felt empathy that penetrates to the core of one’s being, igniting a powerful and unwavering desire to alleviate that pain. It stems from the profound understanding of our shared human condition, recognizing that all beings are subject to the vicissitudes of life and the inherent presence of suffering. This empathetic resonance creates an intrinsic motivation to reach out and offer solace, support, and practical assistance to those who are experiencing hardship, whether physical, emotional, or mental.
The cultivation of Karuna involves developing the capacity to truly feel what others are feeling, to step into their shoes and understand their struggles from their perspective. This requires a willingness to open our hearts to the pain of the world, rather than shielding ourselves from it. Through practices such as mindfulness and empathetic reflection, we can gradually dismantle the barriers that separate us from others and cultivate a more profound sense of interconnectedness. This growing empathy naturally blossoms into compassionate action, driven by the sincere wish to reduce suffering and promote well-being.
The sacred festival of Vesak in Sri Lanka serves as a powerful catalyst for the expression of Karuna. The commemoration of the Buddha, who embodied ultimate compassion throughout his life, inspires countless acts of kindness and generosity. The tradition of Dansalas, offering free food and refreshment to all, exemplifies this spirit of selfless giving rooted in compassion. Similarly, increased efforts to care for the sick, offer support to the vulnerable, and extend kindness to all beings encountered during Vesak demonstrate the tangible manifestation of Karuna. The very atmosphere of goodwill and generosity that permeates Sri Lanka during Vesak underscores the deep-seated value placed on compassionate action and its integral role in both individual spiritual growth and the creation of a more humane society.
Sympathetic or altruistic joy (Mudita):
Mudita stands as a radiant and transformative quality within the Buddhist framework, specifically as one of the four Brahma-viharas, the immeasurable virtues. It is the sincere and unadulterated joy we experience when witnessing the happiness, success, or good fortune of others. Unlike selfish joy, which is contingent on our own gain, Mudita blossoms purely from appreciating the positive experiences of those around us, be they family, friends, acquaintances, or even strangers. It acts as a potent antidote to the corrosive emotions of envy and jealousy, which can cloud our minds and hinder harmonious relationships.
The cultivation of Mudita involves actively training our minds to recognize and appreciate the positive qualities and achievements of others. This practice requires a conscious shift in perspective, moving away from a mindset of comparison and competition towards one of genuine appreciation and celebration. By focusing on the merits and well-being of others, we not only diminish negative emotions within ourselves but also foster a sense of interconnectedness and shared humanity. When we genuinely rejoice in the happiness of others, we contribute to a more positive and supportive social environment, strengthening bonds and fostering a collective sense of joy and shared prosperity.
During Vesak in Sri Lanka, the spirit of Mudita finds a particularly fertile ground. The numerous acts of generosity, the shared religious observances, and the overall atmosphere of goodwill create an environment where celebrating the positive aspects of community and individual lives is naturally amplified. Witnessing the joy of others participating in meritorious deeds, the beauty of the Vesak illuminations enjoyed by all, and the spirit of selfless giving through Dansalas all contribute to a collective experience of Mudita. This shared joy strengthens the social fabric and reinforces the Buddhist values of empathy and interconnectedness, making the Vesak celebrations in Sri Lanka a vibrant expression of sympathetic joy in action.
Equanimity or even-mindedness (Upekkha):
It is a profound and essential Brahma-vihara that cultivates a state of mental equilibrium and impartial observation amidst the ever-changing tides of life. It is not indifference or apathy, but rather a deeply cultivated wisdom that allows us to remain balanced and undisturbed by the inevitable dualities we encounter – the ebb and flow of praise and blame, gain and loss, joy and sorrow. This mental steadiness arises from the understanding of the impermanent nature of all phenomena and the interconnectedness of cause and effect. By developing Upekkha, we learn to observe situations with clarity and objectivity, free from the distorting influences of attachment to positive experiences and aversion to negative ones.
The practice of Upekkha involves training the mind to recognize the transient nature of all things and to release the tendency to cling or resist. It is about cultivating a spacious awareness that allows experiences to arise and pass without creating undue emotional turbulence. This balanced perspective enables us to respond to life’s challenges with greater wisdom and compassion. Instead of being swept away by emotional reactions, we can act with clarity, understanding the complexities of situations and responding in ways that promote well-being for ourselves and others. Upekkha fosters a sense of inner peace that is not dependent on external circumstances, providing a stable foundation for navigating the inevitable ups and downs of existence.
In the context of Vesak in Sri Lanka, the cultivation of Upekkha encourages a serene acceptance of the cyclical nature of life and the interconnectedness of all beings. As individuals engage in acts of generosity, religious observances, and community gatherings, Upekkha promotes harmonious interactions by fostering a sense of impartiality and understanding towards the diverse experiences and perspectives within the community. It reminds individuals to approach both joyful celebrations and moments of reflection with a balanced mind, recognizing the impermanent nature of all things. This cultivated equanimity contributes to a more peaceful and resilient community, where individuals can navigate the complexities of life with grace and understanding, embodying the Buddha’s teachings on inner peace and harmonious coexistence.
The official recognition of Vesak as an international day by the United Nations underscores the global significance of the Buddhist tradition and its profound impact on the spiritual landscape of humanity. This acknowledgement highlights the universal values inherent in Buddhist teachings, particularly its consistent emphasis on the cultivation of inner peace, the practice of tolerance towards all, and the development of mutual understanding among diverse peoples. By formally recognizing Vesak, the UN acknowledges the enduring relevance of these principles in addressing contemporary global challenges and fostering a more harmonious and compassionate world community.
In Sri Lanka, this international recognition of Vesak resonates deeply, reinforcing the nation’s long-standing reverence for this sacred festival. As a country where Buddhist philosophy has significantly shaped cultural norms and societal values, the UN’s declaration serves as a powerful affirmation of the wisdom embedded within these traditions. It further encourages the continued practice and propagation of the Buddha’s teachings on peace, tolerance, and understanding, not only within Sri Lanka but also as a valuable contribution to the global pursuit of harmony and well-being. The celebrations during Vesak in Sri Lanka thus take on an added layer of significance, aligning local observances with a globally acknowledged message of peace and goodwill.
Vesak Celebrations in Sri Lanka and the Message of Peace
In Sri Lanka, where Buddhism is deeply ingrained in the cultural fabric, Vesak is observed with immense fervour and profound devotion, transforming the entire nation into a vibrant expression of Buddhist principles. The multifaceted celebrations intricately weave together religious observances, artistic expressions, and acts of communal generosity, all vividly reflecting the core message of peace. From the ubiquitous and radiant Vesak lanterns illuminating the night sky to the elaborate pandals depicting Jataka tales and the selfless offerings of Dansalas providing sustenance to all, every aspect of the Sri Lankan Vesak celebrations underscores the values of compassion, non-violence, and harmonious coexistence championed by the Buddha.
As Vesak dawns across Sri Lanka, the entire landscape transforms into a breathtaking spectacle of light and colour. Countless vibrant lanterns, known as Vesak Kudu, adorn homes, streets, and public spaces, casting a warm and inviting glow. Alongside these, intricately crafted illuminated displays, the Thorana and pandals, stand tall, narrating captivating stories from the life of the Buddha and the Jataka tales. These visually stunning decorations not only create an atmosphere of profound joy and serenity but also serve as a powerful visual reminder of the Buddha’s teachings, fostering a palpable sense of peace and unity that permeates communities throughout the island.
During this sacred time, devout Buddhists in Sri Lanka make their way to temples, their hearts filled with devotion and reverence. They participate in special religious services, offering fragrant flowers and the soft glow of oil lamps as tokens of their faith. Many also undertake the observance of the Eight Precepts, known as Ata Sil, dedicating themselves to heightened ethical conduct for the day. Within the temple walls, respected monks deliver insightful sermons, eloquently expounding on the core tenets of the Buddha’s teachings, with a particular emphasis on the principles of peace, non-violence, and boundless compassion, guiding devotees on their spiritual path.
As Vesak dawns across Sri Lanka, the entire nation undergoes a breathtaking transformation, adorned with a vibrant tapestry of light and colour. Countless handmade lanterns, known as Vesak Kudu, illuminate homes, streets, and public spaces, casting a warm and inviting glow that symbolizes the dispelling of darkness and the light of wisdom. Towering alongside these are the intricately crafted illuminated displays, the Thorana or pandals, which vividly depict scenes from the life of the Buddha and the engaging narratives of the Jataka tales. These visually stunning decorations not only create an atmosphere of profound joy and serenity that permeates the air but also serve as a powerful and accessible way to share the teachings of the Buddha, fostering a palpable sense of peace and community spirit throughout the island.
A unique and deeply cherished aspect of Vesak celebrations in Sri Lanka is the widespread tradition of “Dansal” – temporary roadside stalls erected by individuals and communities to offer free food, drinks, and refreshments to everyone, regardless of their background or beliefs. This selfless act of giving, freely offered without expectation of return, beautifully embodies the core Buddhist principle of Dana, or generosity. The Dansal not only provide sustenance and comfort to countless people but also serve as a powerful manifestation of compassion and a tangible expression of goodwill, fostering a strong sense of sharing, community spirit, and interconnectedness across the nation.
Ven. Wijitapure Wimalaratana
Emeritus Professor in Economics, University of Colombo
Features
The NPP Government is more than a JVP offspring:
It is also different from all past governments as it faces new and different challenges
No one knows whether the already broken ceasefire between the US and Iran, with Israel as a reluctant adjunct, will last the full 10 days, or what will come thereafter. The world’s economic woes are not over and the markets are yo-yoing in response to Trump’s twitches and Iran’s gate keeping at the Strait of Hormuz. The gloomy expert foretelling is that full economic normalcy will not return until the year is over even if the war were to end with the ceasefire. That means continuing challenges for Sri Lanka and more of the tough learning in the art of governing for the NPP.
The NPP government has been doing what most governments in Asia have been doing to cope with the current global crisis, which is also an Asian crisis insofar as oil supplies and other supply chains are concerned. What the government can and must do additionally is to be totally candid with the people and keep them informed of everything that it is doing – from monitoring import prices to the timely arranging of supplies, all the details of tender, the tracking of arrivals, and keeping the distribution flow through the market without bottlenecks. That way the government can eliminate upstream tender rackets and downstream hoarding swindles. People do not expect miracles from their government, only honest, sincere and serious effort in difficult circumstances. Backed up by clear communication and constant public engagement.
But nothing is going to stop the flow of criticisms against the NPP government. That is a fact of Sri Lankan politics. Even though the opposition forces are weak and have little traction and even less credibility, there has not been any drought in the criticisms levelled against the still fledgling government. These criticisms can be categorized as ideological, institutional and oppositional criticisms, with each category having its own constituency and/or commentators. The three categories invariably overlap and there are instances of criticisms that excite only the pundits but have no political resonance.
April 5 anniversary nostalgia
There is also a new line of criticism that might be inspired by the April 5 anniversary nostalgia for the 1971 JVP insurrection. This new line traces the NPP government to the distant roots of the JVP – its April 1965 founding “in a working-class home in Akmeemana, Galle” by a 22-year old Rohana Wijeweera and seven others; the short lived 1971 insurrection that was easily defeated; and the much longer and more devastating second (1987 to 1989) insurrection that led to the elimination of the JVP’s frontline leaders including Wijeweera, and brought about a change in the JVP’s political direction with commitment to parliamentary democracy. So far, so good, as history goes.
But where the nostalgic narrative starts to bend is in attempting a straight line connection from the 1965 Akmeemana origins of the JVP to the national electoral victories of the NPP in 2024. And the bend gets broken in trying to bridge the gap between the “founding anti-imperialist economics” of the JVP and the practical imperatives of the NPP government in “governing a debt-laden small open economy.” Yet this line of criticism differs from the other lines of criticism that I have alluded to, but more so for its moral purpose than for its analytical clarity. The search for clarity could begin with question – why is the NPP government more than a JVP offspring? The answer is not so simple, but it is also not too complicated.
For starters, the JVP was a political response to the national and global conditions of the 1960s and 1970s, piggybacking socialism on the bandwagon of ethno-nationalism in a bi-polar world that was ideologically split between status quo capitalism and the alternative of socialism. The NPP government, on the other hand, is not only a response to, but is also a product of the conditions of the 2010s and 2020s. The twain cannot be more different. Nothing is the same between then and now, locally and globally.
A pragmatic way to look at the differences between the origins of the JVP and the circumstances of the NPP government is to look at the very range of criticisms that are levelled against the NPP government. What I categorize as ideological criticisms include criticisms of the government’s pro-IMF and allegedly neo-liberal economic policies, as well as the government’s foreign policy stances – on Israel, on the current US-Israel war against Iran, the geopolitics of the Indian Ocean, and the apparent closeness to the Modi government in India. These criticisms emanate from the non-JVP left and Sinhala Buddhist nationalists.
Strands of nationalism
To digress briefly, there are several strands in the overall bundle of Sri Lankan nationalism. There is the liberal inclusive strand, the left-progressive strand, the exclusive Sinhala Buddhist Nationalist (SBN) strand, and the defensive strands of minority nationalisms. Given Sri Lanka’s historical political formations and alliances, much overlapping goes on between the different strands. The overlapping gets selective on an issue by issue basis, which in itself is not unwelcome insofar as it promotes plurality in place of exclusivity.
Historically as well, and certainly after 1956, the SBN strand has been the dominant strand of nationalism in Sri Lanka and has had the most influential say in every government until now. Past versions of the JVP frequently straddled the dominant SBN space. Currently, however, the dominant SBN strand is in one of its more dormant phases and the NPP government could be a reason for the current dormancy. This is an obvious difference between the old JVP and the new NPP.
A second set of criticisms, or institutional criticisms, emanate from political liberals and human rights activists and these are about the NPP government’s actions or non-actions in regard to constitutional changes, the future of the elected executive presidency, the status of provincial devolution and the timing of provincial council elections, progress on human rights issues, the resolution of unfinished postwar businesses including the amnesia over mass graves. These criticisms and the issues they represent are also in varying ways the primary concerns of the island’s Tamils, Muslims and the Malaiyaka (planntationn) Tamils. As with the overlapping between the left and the non-minority nationalists, there is also overlapping between the liberal activists and minority representatives.
A third category includes what might be called oppositional criticisms and they counterpose the JVP’s past against the NPP’s present, call into question the JVP’s commitment to multi-party democracy and raise alarms about a creeping constitutional dictatorship. This category also includes criticisms of the NPP government’s lack of governmental experience and competence; alleged instances of abuse of power, mismanagement and even corruption; alleged harassment of past politicians; and the failure to find the alleged mastermind behind the 2019 Easter bombings. At a policy and implementational level, there have been criticisms of the government’s educational reforms and electricity reforms, the responses to cyclone Ditwah, and the current global oil and economic crises. The purveyors of oppositional criticisms are drawn from the general political class which includes political parties, current and past parliamentarians, as well as media pundits.
Criticisms as expectations
What is common to all three categories of criticisms is that they collectively represent what were understood to be promises by the NPP before the elections, and have become expectations of the NPP government after the elections. It is the range and nature of these criticisms and the corresponding expectations that make the NPP government a lot more than a mere JVP offspring, and significantly differentiate it from every previous government.
The deliverables that are expected of the NPP government were never a part of the vocabulary of the original JVP platform and programs. The very mode of parliamentary politics was ideologically anathema to the JVP of Akmeemana. And there was no mention of or concern for minority rights, or constitutional reforms. On foreign policy, it was all India phobia without Anglo mania – a halfway variation of Sri Lanka’s mainstream foreign policy of Anglo mania and India phobia. For a party of the rural proletariat, the JVP was virulently opposed to the plantation proletariat. The JVP’s version of anti-imperialist economics would hardly have excited the Sri Lankan electorate at any time, and certainly not at the present time.
At the same time, the NPP government is also the only government that has genealogical antecedents to a political movement or organization like the JVP. That in itself makes the NPP government unique among Sri Lanka’s other governments. The formation of the NPP is the culmination of the evolution of the JVP that began after the second insurrection with the shedding of political violence, acceptance of political plurality and commitment to electoral democracy.
But the evolution was not entirely a process of internal transformation. It was also a response to a rapidly and radically changing circumstances both within Sri Lanka and beyond. This evolution has not been a rejection of the founding socialist purposes of the JVP in 1968, but their adaptation in the endless political search, under constantly changing conditions, for a non-violent, socialist and democratic framework that would facilitate the full development of the human potential of all Sri Lankans.
The burden of expectations is unmistakable, but what is also remarkable is their comprehensiveness and the NPP’s formal commitment to all of them at the same time. No previous government shouldered such an extensive burden or showed such a willing commitment to each and every one of the expectations. In the brewing global economic crisis, the criticisms, expectations and the priorities of the government will invariably be focussed on keeping the economy alive and alleviating the day-to-day difficulties of millions of Sri Lankan families. While what the NPP government can and must do may not differ much from what other Asian governments – from Pakistan to Vietnam – are doing, it could and should do better than what any and all past Sri Lankan governments did when facing economic challenges.
by Rajan Philips
Features
A Fragile Ceasefire: Pakistan’s Glory and Israel’s Sabotage
After threatening to annihilate one of the planet’s oldest civilizations, TACO* Trump chickened out again by grasping the ceasefire lifeline that Pakistan had assiduously prepared. Trump needed the ceasefire badly to stem the mounting opposition to the war in America. Israeli Prime Minister Netanyahu wanted the war to continue because he needed it badly for his political survival. So, he contrived a fiction and convinced Trump that Lebanon is not included in the ceasefire. Trump as usual may not have noticed that Pakistan’s Prime Minister Shehbaz Shariff had clearly indicated Lebanon’s inclusion in his announcement of the ceasefire at 7:50 PM, Tuesday, on X. Ten minutes before Donald Trump’s fake deadline.
True to form on Wednesday, Israel unleashed the heaviest assault by far on Lebanon, reportedly killing over 300 people, the highest single-day death toll in the current war. Iran responded by re-closing the Strait of Hormuz and questioning the need for talks in Islamabad over the weekend. There were other incidents as well, with an oil refinery attacked in Iran, and Iranian drones and missiles slamming oil and gas infrastructure in UAE, Saudi Arabia, Bahrain and Qatar.
The US tried to insist that Lebanon is not part of the ceasefire, with the argumentative US Vice President JD Vance, who was in Budapest, Hungary, campaigning for Viktor Orban, calling the whole thing a matter of “bad faith negotiation” as well as “legitimate misunderstanding” on the part of Iran, and warning Iran that “it would be dumb to jeopardise its ceasefire with Washington over Israel’s attacks in Lebanon.”
But as the attack in Lebanon drew international condemnation – from Pope Leo to UN Secretary General António Guterres, and several world leaders, and amidst fears of Lebanon becoming another Gaza with 1,500 people including 130 children killed and more than a million people displaced, Washington got Israel to stop its “lawn mowing” in southern Lebanon.
Prime Minister Benjamin Netanyahu agreed to “open direct negotiations with Lebanon as soon as possible,”. Lebanese President Joeseph Aoun has also called for “a ceasefire between Israel and Lebanon, followed by direct negotiations between them.” Israel’s involvement in Lebanon remains a wild card that threatens the ceasefire and could scuttle the talks between the US and Iran scheduled for Saturday in Islamabad.
Losers and Winners
After the ceasefire, both the Trump Administration and Iran have claimed total victories while the Israeli government wants the war to continue. The truth is that after more than a month into nonstop bombing of Iran, America and Israel have won nothing. Only Iran has won something it did not have when Trump and Netanyahu started their war. Iran now has not only a say over but control of the Strait of Hormuz. The ceasefire acknowledges this. Both Trump and Netanyahu are under fire in their respective countries and have no allies in the world except one another.
The real diplomatic winner is Pakistan. Salman Rushdie’s palimpsest-country has emerged as a key player in global politics and an influential mediator in a volatile region. Pakistan’s Prime Minister Shehbaz Sharif and Chief of Defence Field Marshal Asim Munir have both been praised by President Trump and credited for achieving the current ceasefire. The Iranian regime has also been effusive in its praise of Pakistan’s efforts.
It is Pakistan that persisted with the effort after initial attempts at backdoor diplomacy by Egypt, Pakistan and Türkiye started floundering. Sharing a 900 km border and deep cultural history with Iran, and having a skirmish of its own on the eastern front with Afghanistan, Pakistan has all the reason to contain and potentially resolve the current conflict in Iran. Although a majority Sunni Muslim country, Pakistan is home to the second largest Shia Muslim population after Iran, and is the easterly terminus of the Shia Arc that stretches from Lebanon. The country also has a mutual defense pact with Saudi Arabia that includes Pakistan’s nuclear cover for the Kingdom. An open conflict between Iran and Saudi Arabia would have put Pakistan in a dangerously awkward position.
It is now known and Trump has acknowledged that China had a hand in helping Iran get to the diplomatic table. Pakistan used its connections well to get Chinese diplomatic reinforcement. Pakistani Foreign Minister Ishaq Dar flew to Beijing to brief his Chinese counterpart and secured China’s public support for the diplomatic efforts. The visit produced a Five-Point Plan that became a sequel to America’s 15-point proposal and the eventual ten-point offer by Iran.
There is no consensus between parties as to which points are where and who is agreeing to what. The chaos is par for the course the way Donald Trumps conducts global affairs. So, all kudos to Pakistan for quietly persisting with old school toing and froing and producing a semblance of an agreement on a tweet without a parchment.
It is also noteworthy that Israel has been excluded from all the diplomatic efforts so far. And it is remarkable, but should not be surprising, the way Trump has sidelined Isreal from the talks. Prime Minister Netanyahu has been enjoying overwhelming support of Israelis for starting the war of his life against Iran and getting the US to spearhead it. But now the country is getting confused and is exposed to Iranian missiles and drones far more than ever before. The Israeli opposition is finally coming alive realizing what little has Netanyahu’s wars have achieved and at what cost. Israel has alienated a majority of Americans and has no ally anywhere else.
It will be a busy Saturday in Islamabad, where the US and Iranian delegations are set to meet. Iran would seem to have insisted and secured the assurance that the US delegation will be led by Vice President Vance, while including Trump’s personal diplomats – Steve Witkoff and son-in-law Jared Kushner. Iran has not announced its team but it is expected to be led, for protocol parity, by Iran’s Speaker Mohammad Bagher Ghalibaf, and will likely include its suave Foreign Minister Abbas Araghchi. Vice President Vance’s attendance will be the most senior US engagement with Iran since Secretary of State John Kerry negotiated the 2015 nuclear deal under President Obama.
The physical arrangements for the talks are still not public although Islamabad has been turned into a security fortress given the stakes and risks involved. The talks are expected to be ‘indirect’, with the two delegations in separate rooms and Pakistani officials shuttling between them. The status of Iran’s enriched uranium and the reopening of the Strait of Hormuz will be the major points of contention. After Netanyahu’s overreach on Wednesday, Lebanon is also on the short list
The 2015 nuclear deal (the Joint Comprehensive Action Plan) took months of negotiations and involved multiple parties besides the US and Iran, including China, France, Germany, UK, Russia and the EU. That served the cause of regional and world peace well until Trump tore up the deal to spite Obama. It would be too much to expect anything similar after a weekend encounter in Islamabad. But if the talks could lead to at least a permanent ceasefire and the return to diplomacy that would be a huge achievement.
(*As of 2025–2026, Donald Trump is nicknamed “TACO Trump” by Wall Street traders and investors as an acronym for “”. This term highlights a perceived pattern of him making strong tariff threats that cause market panic, only to later retreat or weaken them, causing a rebound.)
by Rajan Philips
Features
CIA’s hidden weapon in Iran
We are passing through the ten-day interregnum called a ceasefire over the War on Iran. The world may breathe briefly, but this pause is not reassurance—it is a deliberate interlude, a vacuum in which every actor positions for the next escalation. Iran is far from secure. Behind the veneer of calm, external powers and local forces are preparing, arming, and coordinating. The United States is unlikely to deploy conventional ground troops; the next moves will be executed through proxies whose behaviour will defy expectation. These insurgents are shaped, guided, and amplified by intelligence and technology, capable of moving silently, striking precisely, and vanishing before retaliation. The ceasefire is not peace—it is the prelude to disruption.
The Kurds, historically instruments of Tehran against Baghdad, are now vectors for the next insurgency inside Iran. This movement is neither organic nor local. It is externally orchestrated, with the CIA as the principal architect. History provides the blueprint: under Mohammad-Reza Shah Pahlavi, Kurdish uprisings were manipulated, never supported out of sympathy. They were instruments of leverage against Iraq, a way to weaken a rival while projecting influence beyond Iran’s borders. Colonel Isa Pejman, Iranian military intelligence officer who played a role in Kurdish affairs, recalled proposing support for a military insurgency in Iraq, only for the Shah to respond coldly: “[Mustafa] Barzani killed my Army soldiers… please forget it. The zeitgeist and regional context have been completely transformed.” The Kurds were pawns, but pawns with strategic weight. Pejman later noted: “When the Shah wrote on the back of the letter ‘Accepted’ to General Pakravan, I felt I was the true leader of the Kurdish movement.” The seeds planted then are now being activated under new, technologically empowered auspices.
Iran’s geographic vulnerabilities make this possible. The Shah understood the trap: a vast territory with porous borders, squeezed by Soviet pressure from the north and radical Arab states from the west. “We are in a really terrible situation since Moscow’s twin pincers coming down through Kabul and Baghdad surround us,” he warned Asadollah Alam. From Soviet support for the Mahabad Republic to Barzani’s dream of a unified Kurdistan, Tehran knew an autonomous Kurdish bloc could destabilize both Iraq and Iran. “Since the formation of the Soviet-backed Mahabad Republic, the Shah had been considerably worried about the Kurdish threat,” a US assessment concluded.
Today, the Kurds’ significance is operational, not symbolic. The CIA’s recent rescue of a downed F-15 airman using Ghost Murmur, a quantum magnetometry system, demonstrated the reach of technology in intelligence operations. The airman survived two days on Iranian soil before extraction. This was not a simple rescue; it was proof that highly mobile, technologically augmented operations can penetrate Iranian territory with surgical precision. The same logic applies to insurgency preparation: when individuals can be tracked through electromagnetic signatures, AI-enhanced surveillance, and drones, proxy forces can be armed, guided, and coordinated with unprecedented efficiency. The Kurds are no longer pawns—they are a living network capable of fracturing Iranian cohesion while providing deniability to foreign powers.
Iran’s engagement with Iraqi Kurds was always containment, not empowerment. The Shah’s goal was never Kurdish independence. “We do not approve an independent [Iraqi] Kurdistan,” he stated explicitly. Yet their utility as instruments of regional strategy was undeniable. The CIA’s revival of these networks continues a long-standing pattern: insurgent groups integrated into the wider calculus of international power. Israel, Iran, and the Kurds formed a triangular strategic relationship that terrified Baghdad. “For Baghdad, an Iranian-Israeli-Kurdish triangular alliance was an existential threat,” contemporary reports noted. This is the template for modern manipulation: a networked insurgency, externally supported, capable of destabilizing regimes from within while giving foreign powers plausible deniability.
Iran today faces fragility. Years of sanctions, repression, and targeted strikes have weakened educational and scientific hubs; Sharif University in Tehran, one of the country’s leading scientific centres, was bombed. Leaders, scholars, and innovators have been eliminated. Military readiness is compromised. Generations-long setbacks leave Iran exposed. Against this backdrop, a Kurdish insurgency armed with drones, AI-supported surveillance, and precision munitions could do more than disrupt—it could fracture the state internally. The current ten-day ceasefire is a mirage; the next wave of revolt is already being orchestrated.
CIA involvement is deliberate. Operations are coordinated with allied intelligence agencies, leveraging Kurdish grievances, mobility, and ethnolinguistic networks. The Kurds’ spread across Iran, Iraq, Turkey, and Syria provides operational depth—allowing insurgents to strike, vanish, and regroup with impunity. Barzani understood leverage decades ago: “We could be useful to the United States… Look at our strategic location on the flank of any possible Soviet advance into the Middle East.” Today, the calculation is inverted: Kurds are no longer instruments against Baghdad; they are potential disruptors inside Tehran itself.
Technology is central. Ghost Murmur’s ability to detect a single heartbeat remotely exemplifies how intelligence can underpin insurgent networks. Drones, satellite communications, AI predictive modeling, and battlefield sensors create an infrastructure that can transform a dispersed Kurdish insurgency into a high-precision operation. Iran can no longer rely on fortifications or loyalty alone; the external environment has been recalibrated by technology.
History provides the roadmap. The Shah’s betrayal of Barzani after the 1975 Algiers Agreement demonstrated that external actors can manipulate both Iranian ambitions and Kurdish loyalties. “The Shah sold out the Kurds,” Yitzhak Rabin told Kissinger. “We could not station our troops there and keep fighting forever,” the Shah explained to Alam. The Kurds are a pivot, not a cause. Networks once acting under Tehran’s influence are now being repurposed against it.
The insurgency exploits societal fissures. Kurdish discontent in Iran, suppressed for decades, provides fertile ground. Historical betrayal fuels modern narratives: “Barzani claimed that ‘Isa Pejman sold us out to the Shah and the Shah sold us out to the US.’” Intelligence agencies weaponize these grievances, pairing them with training, technological augmentation, and covert support.
Geopolitically, the stakes are immense. The Shah’s defensive-offensive doctrine projected Iranian influence outward to neutralize threats. Today, the logic is inverted: the same networks used to contain Iraq are being readied to contain Iran. A technologically augmented Kurdish insurgency, covertly backed, could achieve in months what decades of sanctions, diplomacy, or repression have failed to accomplish.
The operation will be asymmetric, high-tech, and dispersed. UAVs, quantum-enhanced surveillance, encrypted communications, and AI-directed logistics will dominate. Conventional Iranian forces are vulnerable to this type of warfare. As Pejman reflected decades ago, “Our Army was fighting there, rather than the Kurds who were harshly defeated… How could we keep such a place?” Today, the challenge is magnified by intelligence superiority on the insurgents’ side.
This is not a temporary flare-up. The CIA and its allies are constructing a generational network of influence. Experience from Iraq, Syria, and Lebanon proves these networks endure once operationalised. The Shah recognized this: “Iran’s non-state foreign policy under the Shah’s reign left a lasting legacy for the post-Revolution era.” Today, those instruments are being remade as vectors of foreign influence inside Iran.
The future is stark. Iran faces not simply external threats, but a carefully engineered insurgency exploiting historical grievances, technological superiority, and precise intelligence. The Kurds are central. History, technology, and geopolitical calculation converge to create a transformative threat. Tehran’s miscalculations, betrayals, and suppressed grievances now form the lattice for this insurgency. The Kurds are positioned not just as an ethnic minority, but as a vector of international strategy—Tehran may be powerless to stop it.
Iran’s containment strategies have been weaponized, fused with technology, and inverted against it. The ghosts of Barzani’s Peshmerga, the shadows of Algiers, and the Shah’s strategic vision now converge with Ghost Murmur, drones, and AI. Tehran faces a paradox: the instruments it once controlled are now calibrated to undermine its authority. The next Kurdish revolt will not only fight in the mountains but in the electromagnetic shadows where intelligence operates, consequences are lethal, and visibility is scarce.
by Nilantha Ilangamuwa
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