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WHAT IS THE ORIGIN OF LIFE?

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“Inconceivable is the beginning, O disciples, of this faring on. The earliest point is not revealed of the running on, the faring on, of beings, cloaked in ignorance, tied by craving.”– SAMYUTTA NIKĀYA

(FROM THE BUDDHA AND HIS TEACHINGS BY Venerable Nārada Mahā thera)

Rebirth, which Buddhists do not regard as a mere theory but as a fact verifiable by evidence, forms a fundamental tenet of Buddhism, though its goal Nibbana is attainable in this life itself. The Bodhisatta Ideal and the correlative doctrine of freedom to attain utter perfection are based on this doctrine of rebirth.

Documents record that this belief in rebirth, viewed as transmigration or reincarnation, was accepted by philo-sophers like Pythagoras and Plato, poets like Shelly, Tennyson and Wordsworth, and many ordinary people in the East as well as in the West.

The Buddhist doctrine of rebirth should be differentiated from the theory of transmigration and reincarnation of other systems, because Buddhism denies the existence of a transmigrating permanent soul, created by God, or emanating from a Paramatma (Divine Essence).

It is Kamma that conditions rebirth. Past Kamma conditions the present birth; and present Kamma, in combination with past Kamma, conditions the future. The present is the offspring of the past, and becomes, in turn. the parent of the future.

The actuality of the present needs no proof as it is self-evident. That of the past is based on memory and report, and that of the future on forethought and inference.

If we postulate a past, a present and a future life, then we are at once faced with the problem “What is the ultimate origin of life?”

One school, in attempting to solve the problem, postulates a first cause, whether as a cosmic force or as an Almighty Being. Another school denies a first cause for, in common experience, the cause ever becomes the effect and the effect becomes the cause. In a circle of cause and effect a first cause [1] is inconceivable. According to the former, life has had a beginning, according to the latter, it is beginningless. In the opinion of some the conception of a first cause is as ridiculous as a round triangle.

One might argue that life must have had a beginning in the infinite past and that beginning or the First Cause is the Creator.

In that case there is no reason why the same demand may not be made of this postulated Creator.

With respect to this alleged First Cause men have held widely different views. In interpreting this First Cause, Paramātma, Brahma, Isvara, Jehovah, God, the Almighty, Allah, Supreme Being, Father in Heaven, Creator, Order of Heaven, Prime Mover, Uncaused Cause, Divine Essence, Chance, Pakati, Padhana are some significant terms employed by certain religious teachers and philosophers.

Hinduism traces the origin of life to a mystical Paramatma from which emanate all Ātmas or souls that transmigrate from existence to existence until they are finally reabsorbed in Paramatma. One might question whether there is any possibility for these reabsorbed Ātmas for a further transmigration.

Christianity, admitting the possibility of an ultimate origin, attributes everything to the fiat of an Almighty God.

“Whoever,” as Sohopenhaeur says, “regards himself as having come out of nothing must also think that he will again become nothing, for that an eternity has passed before he was, and then a second eternity had begun, through which he will never cease to be, is a monstrous thought.

“Moreover, if birth is the absolute beginning, then death must be the absolute end; and the assumption that man is made out of nothing, leads necessarily to the assumption that death is his absolute end. [2]”

“According to the Theological principles,” argues Spencer Lewis, “man is created arbitrarily and without his desire, and at the moment of creation is either blessed or unfortunate, noble or depraved, from the first step in the process of his physical creation to the moment of his last breath, regardless of his individual desires, hopes, ambitions, struggles or devoted prayers. Such is theological fatalism.

“The doctrine that all men are sinners and have the essential sin of Adam is a challenge to justice, mercy, love and omnipotent fairness.”

Huxley says:

“If we are to assume that anybody has designedly set this wonderful universe going, it is perfectly clear to me that he is no more entirely benevolent and just, in any intelligible sense of the words, than that he is malevolent and unjust.”

According to Einstein:–

“If this being (God) is omnipolent, then every occurrence, including every human action, every human thought, and every human feeling and aspiration is also his work; how is it possible to think of holding men responsible for their deeds and thoughts before such an Almighty Being?

“In giving out punishments and rewards, He would to a certain extent be passing judgment on himself. How can this be combined with the goodness and righteousness ascribed to him?”

According to Charles Bradlaugh:

“The existence of evil is a terrible stumbling block to the Theist. Pain, misery, crime, poverty confront the advocate of eternal goodness, and challenge with unanswerable potency his declaration of Deity as all-good, all-wise, and all-powerful.”

Commenting on human suffering and God, Prof. J. B. S. Haldane writes:–

“Either suffering is needed to perfect human character, or God is not Almighty. The former theory is disproved by the fact that some people who have suffered very little but have been fortunate in their ancestry and education have very fine characters. The objection to the second is that it is only in connection with the universe as a whole that there is any intellectual gap to be filled by the postulation of a deity. And a creator could presumably create whatever he or it wanted. [3]”

In “Despair,” a poem of his old age, Lord Tennyson thus boldly attacks God, who, as recorded in Isaiah, says ?”I make peace and create evil. [4]”

“What! I should call on that infinite Love that has served us so well?Infinite cruelty, rather, that made everlasting hell.Made us, foreknew us, foredoomed us, and does what he will with his own.Better our dead brute mother who never has heard us groan.”

Dogmatic writers of old authoritatively declared that God created man after his own image. Some modern thinkers state, on the contrary, that man created God after his own image. [5] With the growth of civilization man’s conception of God grows more and more refined. There is at present a tendency to substitute this personal God by an impersonal God.

Voltaire states that God is the noblest creation of man.

It is however impossible to conceive of such an omnipotent, omnipresent being, an epitome of everything that is good — either in or outside the universe.

Modern science endeavours to tackle the problem with its limited systematized knowledge. According to the scientific standpoint, we are the direct products of the sperm and ovum cells provided by our parents. But science does not give a satisfactory explanation with regard to the development of the mind, which is infinitely more important than the machinery of man’s material body, Scientists, while asserting “Omne vivum ex vivo” “all life from life” maintain that mind and life evolved from the lifeless.

Now from the scientific standpoint we are absolutely parent-born. Thus our lives are necessarily preceded by those of our parents and so on. In this way life is preceded by life until one goes back to the first protoplasm or colloid. As regards the origin of this first protoplasm or colloid, however, scientists plead ignorance.

What is the attitude of Buddhism with regard to the origin of life?

At the outset it should be stated that the Buddha does not attempt to solve all the ethical and philosophical problems that perplex mankind. Nor does He deal with speculations and theories that tend neither to edification nor to enlightenment. Nor does He demand blind faith from His adherents anent a First Cause. He is chiefly concerned with one practical and specific problem — that of suffering and its destruction, all side issues are completely ignored.

On one occasion a Bhikkhu named  Malunkyaputta,  not content to lead the Holy Life, and achieve his Emancipation by degrees, approached the Buddha and impatiently demanded an immediate solution of some speculative problems with the threat of discarding the robes if no satisfactory answer was given.

“Lord,” he said, “these theories have not been elucidated, have been set aside and rejected by the Blessed One — whether the world is eternal or not eternal, whether the world is finite or infinite. If the Blessed One will elucidate these questions to me, then I will lead the Holy Life under Him. If he will not, then I will abandon the precepts and return to the lay life.

“If the Blessed One knows that the world is eternal, let the Blessed One elucidate to me that the world is eternal; if the Blessed One knows that the world is not eternal, let the Blessed One elucidate that the world is not eternal — in that case, certainly, for one who does not know and lacks the insight, the only upright thing is to say: I do not know, I have not the insight.”

Calmly the Buddha questioned the erring Bhikkhu whether his adoption of the Holy Life was in any way conditional upon the solution of such problems.

“Nay, Lord,” the Bhikkhu replied.

The Buddha then admonished him not to waste time and energy over idle speculations detrimental to his moral progress, and said:

“Whoever, Malunkyaputta, should say, ‘I will not lead the Holy Life under the Blessed One until the Blessed One elucidates these questions to me’ — that person would die before these questions had ever been elucidated by the Accomplished One.

“It is as if a person were pierced by an arrow thickly smeared with poison, and his friends and relatives were to procure a surgeon, and then he were to say. ‘I will not have this arrow taken out until I know the details of the person by whom I was wounded, nature of the arrow with which I was pierced, etc.’ That person would die before this would ever be known by him.

“In exactly the same way whoever should say, ‘I will not lead the Holy Life under the Blessed One until He elucidated to me whether the world is eternal or not eternal, whether the world is finite or infinite. . .’ That person would die before these questions had ever been elucidated by the Accomplished One.

“If it be the belief that the world is eternal, will there be the observance of the Holy Life? In such a case — No! If it be the belief that the world is not eternal, will there be the observance of the Holy Life? In that case also — No! But, whether the belief be that the world is eternal or that it is not eternal, there is birth, there is old age, there is death, the extinction of which in this life itself I make known.

“Malunkyaputta,

I have not revealed whether the world is eternal or not eternal, whether the world is finite or infinite. Why have I not revealed these? Because these are not profitable, do not concern the bases of holiness, are not conducive to aversion, to passionlessness, to cessation, to tranquility, to intuitive wisdom, to enlightenment or to Nibbana. Therefore I have not revealed these. [6]

According to Buddhism, we are born from the matrix of action (Kammayoni). Parents merely provide us with a material layer. Therefore being precedes being. At the moment of conception, it is Kamma that conditions the initial consciousness that vitalizes the foetus. It is this invisible Kammic energy, generated from the past birth, that produces mental phenomena and the phenomena of life in an already extant physical phenomena, to complete the trio that constitutes man.

Dealing with the conception of beings, the Buddha states:

“Where three are found in combination, there a germ of life is planted. If mother and father come together, but it is not the mother’s fertile period, and the ‘being-to-be-born’ (gandhabba) is not present, then no germ of life is planted. If mother and father come together, and it is the mother’s fertile period, but the ‘being-to-be-born’ is not present then again no germ of life is planted. If mother and father come together and it is the mother’s fertile period, and the ‘being-to-be-born’ is present, then by the conjunction of these three, a germ of life is there planted. [7]”

Here Gandhabba (= gantabba) does not mean “a class of devas said to preside over the process of conception” [8] but refers to a suitable being ready to be born in that particular womb. This term is used only in this particular connection, and must not be mistaken for a permanent soul.

For a being to be born here, somewhere a being must die. The birth of a being, which strictly means the arising of the Aggregates (khandhanam putubhvo), or psycho-physical phenomena in this present life, corresponds to the death of a being in a past life; just as, in conventional terms, the rising of the sun in one place means the setting of the sun in another place. This enigmatic statement may be better understood by imagining life as a wave and not as a straight line. Birth and death are only two phases of the same process. Birth precedes death, and death, on the other hand, precedes birth. This constant succession of birth and death connection with each individual life-flux constitutes what is technically known as Samsara — recurrent wandering.

What is the ultimate origin of life?

The Buddha positively declares:

“Without, cognizable beginning is this Samsara. The earliest point of beings who, obstructed by ignorance and fettered by craving, wander and fare on, is not to be perceived. [9]”

This life-stream flows ad infinitum, as long as it is fed with the muddy waters of ignorance and craving. When these two are completely cut off, then only does the life-stream cease to flow; rebirth ends, as in the case of Buddhas and Arahants. A first beginning of this life-stream cannot be determined, as a stage cannot be perceived when this life force was not fraught with ignorance and craving.

It should be understood that the Buddha has here referred merely to the beginning of the life stream of living beings. It is left to scientists to speculate on the origin and the evolution of the universe.



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Role of identity in the making and breaking of West Asian peace

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Negotiators at the Pakistani-negotiated preliminary peace talks. BBC

The West Asian peace effort continues waveringly amid uncertainties. The world could be considered as having ‘some breathing space’ currently in this tangled situation on account of a dip in oil prices but whether such relief would be of a long term nature is left to be seen.

Meanwhile, some vital ‘details’ in the peace process are continuing to hobble it. One such factor is the nuclear issue. While US President Donald Trump is on record that Iran’s purported nuclear programme from now on will be monitored by the International Atomic Energy Agency (IAEA), this assertion is being denied by the Iranian authorities who indicate that Iran will be coming under no such regime. That is, Iran will be answerable to no one with regard to its legitimate right to defend itself.

Accordingly, an early closure to the nuclear question could not be expected and the furthering of peace in the region hinges on the principal sides being of one mind on the issue. Moreover, toll-free shipping through the Strait of Hormuz is proving to be a bone of contention between the warring sides.

However, perhaps going largely unnoticed in the Middle East region are identity questions of considerable magnitude that have stood in the way of the region making some headway towards a peace settlement and which would continue to undermine such a process going forward. Identity, or a group’s self conception, is by far the most intractable of the factors in the conflict and the main sides would do well to manage it effectively before long.

US Vice President J.D. Vance, as pointed out in this column last week, fired one of the first salvos in this regard in the current peace effort. He reportedly said: ‘Regional peace and stability includes stopping the funding of “terrorist organizations” .’ He probably had in mind the Hezbollah organization which is funded and armed by Iran but, needless to say, the latter would reject this statement out of hand because it does not see the Hezbollah as terroristic in orientation.

Accordingly, the tangled issue of ‘who is a terrorist?’ would recur to hamper the West Asian peace bid. An important corollary to this matter is that Middle Eastern militants would be branding US administrations as terroristic considering the humanly costly military interventions undertaken by the latter over the decades in the world’s war zones.

It is difficult to see the main sides taking up the issue of terror and arriving at a common understanding on the problem over the next couple of months in their peace deliberations but the unresolved question could be expected to be the proverbial ‘elephant in the room’ that could even wear the sides down. Accordingly, ‘quick fixes’ to the Middle East imbroglio would need to be ruled out.

However, paring down terror to its essentials, it needs to be found that in contemporary times it is identity and issues growing out of it that keep the question alive and render it intractable. In fact the problem should be seen as igniting and sustaining a multiplicity of conflicts world wide.

So pervasive are identity questions that they are seen by some as having played a role in leading to the recent resignation of Keir Starmer as UK Prime Minister. Among other things, the latter is seen as having been incapable of managing migration related issues besides falling short in strengthening domestic social cohesion.

Identity issues came to a head in the UK in the form of the recent anti-immigrant riots in Northern Ireland. Clearly, some immigrants continue to be seen as aliens and parasitic in nature in some parts of the UK by jingoistic elements. Thus is ignited anti-foreigner violence.

That said, some of the most laudable measures for the promotion of peaceful race relations are found in the UK today. The latter’s race relations legislation could be seen as constituting a model for the rest of the world and needs to be studied and adopted by particularly the global South where identity conflicts are rampant.

Unfortunately, racial amity is not being considered a priority by the Trump administration. Under the latter immigrants are being seen by supremacist whites as the archetypal ‘Other’ who should be violently shunned. Accordingly, social cohesion in the US too is being steadily undermined and stepped-up race hate in the country shouldn’t come as a surprise.

In the West Asian region, archetypal ‘Othering’ could prove particularly pernicious and destructive. It could lead to the unraveling of the current peace talks between the adversaries and needs to be addressed by them if the negotiations are to prove productive.

For far too long the West and Israel have been viewed as archetypal enemies by Iran and its supporters. On the other hand, Palestinian militants have been habitually seen by the Far Right in the US and by hard line Israelis as sworn enemies who are best eliminated. These seemingly unresolvable divides in the Middle East could bring down the present negotiatory process.

Even if the present round of mediated negotiations between the US and Iran lead to a substantive cessation of hostilities in West Asia, the divisive mindsets of the prime antagonists, that is, the US and its ally Israel on the one side and Iran and its supportive militant groups on the other, would need to be changed for the better if enduring peace is to be given a chance. That is, mindsets would need to be transformed on both sides of the divide from mutual hostility to mutual amicability. No doubt, a long-gestation process.

It cannot be stressed enough that those mediating in this long-running conflict, themselves need to approach peace-making with unbiased minds. It needs to be realized, for example, that Israel too has been ‘hurting’ badly in this conflict over the decades to the degree to which the Palestinian side has been victimized cruelly, dispossessed and divested of dignity.

Any negotiated peaceful settlement should seek to address this persistent mindset malaise as well and turn enmity into amicability. An equitable solution that addresses the lingering grievances of both sides could lay the basis for this process of ‘Turning Spears into Ploughshares.’

‘Land and Bread’ have been at the heart of the Middle East conflict over the decades or even centuries. An equitable solution should provide these assets in equal measure for both sides. There is no getting away from the ‘Two State Solution’.

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Central bankers live on Short End Street; Economic planners live on Long End Street

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Long End Street is not a summation of Short End Streets. Eighteen short-term crises and no long-term growth in sight!

For quite some time, there has been no agency of government dealing with long-term economic and social policy questions. Nor have universities been of any help. There has been a National Planning Department in the Ministry of Finance but we have not seen any worthwhile reports from them. M. D. H. Jayawardena, in 1956, presented in Parliament the Six-Year Programme of Investment. Soloman Bandaranaike established a National Planning Council and a Planning Department, with Princy Siriwardena as its Director. They wrote the Ten-Year Plan, better known for its readability than its depth of analysis or policy content. Ten years or so later Dudley Senanayake established a Ministry of Planning and Employment with Gamani Corea (later of high international repute) as its Permanent Secretary. The Ministry was responsible for some useful analytical work and the development of a bureaucracy responsible for plan implementation. The latter was the work of a brilliant member of the Ceylon Civil Service, Godfrey Gunatilleke, who also worked in the Ministry. The major pre-occupation of the Ministry turned out to be the annual government budget and the management of direly scarce foreign exchange, all short term considerations. They set up a bureaucratic mechanism to evaluate capital expenditure in the government budget. The Ministry won plaudits for its Foreign Exchange Budget, some analytical wok on the economy, including population projections as well as education, in both schools and universities. As the 1970s wore on, planning earned a bad press and the new government of 1971 disbanded most of that and created a Department of National Planning in the Ministry of Finance, which survives to date.

A part of the purpose of this narrative has been to bring out that, all along, government has had no outfit of economists and sociologists whose job was to study long term changes in our society and the economy and in the rest of the world and propose solutions for consideration by governments. (A brilliant exception was the work on education, that was directed by Jinapala Alles, who had graduated in chemistry and was a fast learner and was at great ease with numbers. He was also an effortless leader of a small team of self-selected competent and enthusiastic public servants.) The government depended on the Central Bank for advice on long term development of the economy. Princy Siriwardena was seconded for service in the Planning Secretariat; similarly, Gamani Corea was from the Bank. Later, he was replaced with H.A.de S. Gunasekera, likely the most brilliant economics teacher in the University of Ceylon. He taught monetary economics, essentially short term. (His favourite economist Keynes famously wrote, “In the long run we are all dead”.)

When the Ministry of Planning and Employment was established in 1965, government plundered the Central Bank to staff it: Gamani Corea, R. M. Seneviratne, N. Ramachandran, Nihal Kappagoda and G. Usvatte-aratchi. Later, W. M. Tillekeratne and A. S. Jayawardena both long term employees of the Central Bank, were appointed as the chief economist of government. Jayawardena still later became the Governor of the Bank. Several other employees of the Bank, including J. B. Kelegama, P. B. Karandawela, P. B. Jayasundera worked at high levels in successive governments and that practice continued when Mahinda Siriwardena became the Secretary to the Ministry of Finance when Anura Dissanayake became the Minister of Finance. It is mysterious that the government saw no need for specialist advisers who would identify long term economic and social problems and solutions therefor, look out for markets and technology and warn of impending pitfalls, in contrast to our mighty neighbour which had a Planning Commission that handled long term problems and a Central Bank which had learnt to handle masterly, monetary problems.

Pitambar Pant, Montek Singh Ahluwalia, Manmohan Singh, I. G. Patel and Raghu Ram Rajan were most distinguished economics policymakers and central bankers. Japan benefited greatly from the work of MITI. So did Korea from its counterpart. This is not to argue that had there been an outfit of that sort, Sri Lanka would now be rich but to warn that the Central Bank is neither equipped nor fit to fight those battles. If you scan the Central Bank Act of 2023, you will find stabilisation the most frequently recurring theme. Clause 6 reads ‘The primary object (objective?) of the Central Bank shall be to achieve and maintain domestic price stability.’ The most generous reading that the Bank may have anything to do with economic development is in Clause 6 (4) ‘In pursuing the primary object (objective?), the Central Bank shall take into account, inter alia, the stabilisation of output towards its potential level.’ Lawyers may have a field day with that and economists may beg for its meaning.

Amarananda Jayawardena was the last Governor of the Central Bank who had understood that the central bank was equipped to handle short term problems and that not always valiantly, and that it had neither the tools nor the resources to plan and engineer long term development. As Governor, he did not speak for the government on long term economic and social problems, although prior to assuming duties as Governor of the Bank, he had been the chief economist of the government. Jayawardena knew all too well the nature of the tools and the resources he had and how far he could confidently aim and shoot. It was simply silly to produce a Five-year Road Map (no matter how colourful the accompanying graphics), when a central bank mainly used transactions in the short-term financial assets market to move interest rates and the demand for money. The Bank of England, for most of the 20th century, used Commercial Paper with two ‘good names’ at its Discount Window. Short-term and long-term rates of interest, normally, behave in a predictable relationship, although occasionally, and in volatile times, that relationship may become inverted. (I am not well read on recent Fed and the Riks Bank market operations.)

The economists at the Central Bank are experts in monetary policy and are rarely knowledgeable about economic growth. An exception was S. B. D. de Silva and he found writing a half page note to the Centra Bank Bulletin (monthly) stultifying. He left the Bank quite young and continued studying economics until the very end of his life. As undergraduates they may have read on economic growth and development but as professionals in the central bank, it is unlikely that they kept working on problems in that area. They may also have learned, some time, that there has been no central bank credited with spearheading economic development in any country. Therefore, to pretend that they can advise the government on economic planning, is a hobby which they would be wise to desist from.

We did a splendid job of saving our new born children and their mothers as indicated in low infant mortality and maternal mortality rates. We scored an even more resounding victory in educating all our children. If we have any claim to any civilizing missions in the 20th century, these two stand out. Beside them, we have been mostly failures. The economy has advanced only laggardly. It has miserably failed to exploit excellent opportunities to sell in burgeoning markets, output employing a healthy and educated labour force. Japan, South Korea, China, Vietnam, south India, Ethiopia, Rwanda and several other countries, all (except Japan) late comers to the game compared to Sri Lanka, succeeded in doing just that. It is wrong to blame governments alone for poor economic growth, as many do. Most economic activity in this country is run by the private sector and leaders there have made poor use of opportunities.

When ministers of government and its employers collect bribes, private sector persons pay bribes. The markedly rapid economic growth in Andhra Pradesh, Telangana, Karnataka, Tamil Nadu and Keralam and poor growth in Madhya Pradesh, Uttar Pradesh, Bihar and many others in the north east are under the same central government dispensation, sharply pointing to differences in the quality of business leadership in the two groups. ‘Big business’ here run betting shops, supermarkets, hospitals, import and market household equipment, banks and insurance companies and, most ambitiously maintain construction companies. (In the widely watched IPL cricket matches 2026, Sri Lanka advertised regularly a Betting Centre!) Tourism in this country is the business of small-scale enterprises with low productivity. The ubiquitous kade with a stock-in-trade of less than one hundred thousand rupees, borrowed from a relative or a friend, is a sign of rampant unemployment and not of budding entrepreneurship. When you go to consult a doctor in a private hospital in Colombo and wait endless hours, count the number of men and women employees idling, supervised by a proportionately large number of idling supervisors. Where are the large-scale manufacturing and service companies, selling the world over, where economies of scale abound in the 21st century? So far as I recall, there has been no Initial Public Offering (IPO) of shares in the Colombo Stock Market during the last 7 years. Nor have multinational companies established here any large factories or offices.

Is the air we breathe deathly to enterprise?

by Usvatte-aratchi

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A Requiem for Keir Starmer rule

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Starmer

By the time Sir Keir Rodney Starmer resigned, polls showed that he had become the least popular Labour Prime Minister in living memory. His fall was all the more striking because his political beginnings had once suggested a very different trajectory. As a teenager in the Labour Party Young Socialists, and later as editor of the Marxist journal Socialist Alternatives, he had stood firmly on the radical left. As a human rights lawyer he opposed the illegal invasion of Iraq, earning a reputation for principle and moral clarity.

It was this early radicalism that his supporters later weaponised, presenting him as a unifying leftwing figure in the aftermath of the coup against the Labour Party leader Jeremy Corbyn. The right-wing of Labour, having spent years undermining Corbyn (including through a coordinated campaign that framed him, falsely, as anti-Semitic) found in Starmer a vessel through which they could reclaim the party while reassuring the membership that continuity with the Corbyn surge remained intact.

In his resignation speech, Starmer claimed to have inherited a politically, morally and financially bankrupt Labour Party. Yet the record shows that Corbyn had revived the party’s grassroots, drawing tens of thousands of new members back to a party embodying the tradition of Keir Hardie. The oligarchy closed ranks against this leftist heavyweight, using Starmer and the Labour right wing as their weapon. Starmer’s “Changed Labour” was not a renewal but a repudiation, embracing the very Thatcherite revisionism that had hollowed Labour out in the first place.

A Britain battered by decades of neoliberal restructuring formed the backdrop to Starmer’s rise. The cumulative effects of Maggie “milk-snatcher” Thatcher’s programme, deepened by Blair, Cameron, May, and Johnson, combined with the convulsions of Brexit to produce a profound economic, social, and political crisis. The Conservative Party imploded under the weight of its own contradictions. Starmer, offering managerial calm, an a Corbyn-lite manifesto, rode the wave of Tory collapse to a landslide victory.

But once in office, he revealed himself as a Blairite in sombre tones: a Thatcherite in Labour clothing. Within weeks he slashed winter fuel payments for pensioners, inaugurating a harsh antiworkingclass agenda. He embraced the Israeli government even as it carried out genocide in Gaza. The former human rights lawyer now used antiterror legislation to suppress dissent, particularly protests against the genocide. His immigration rhetoric, invoking an “island of strangers,” echoed the poisonous cadences of Enoch Powell.

Throughout his premiership he remained pofaced, showing little emotion even when forced into humiliating Uturns by public outrage. He displayed no visible sorrow at the mass killing of children in Gaza. Only at the prospect of losing office did he appear moved. He was, in the words of Saki, a man with “the soul of a meringue,” a mediocrity whose obedience to the oligarchic class and to Zionist backers embodied what Hannah Arendt called the banality of evil. His legacy – and that of the Tories who preceded him – is a nation distrustful of politicians of whatever hue, open to the pseudo-anti-elite, deception of the billionaire-backed racist far-right

His resignation leaves Britain at a crossroads – will it follow the fascistic path of Nigel Farage’s Reform Party, or will it go down the green-red road of Zach Polanski and Corbyn? Even replacing Starmer with the newly-elected Andy Burnham will only provide more-of-the-same Tory policies – Burnham went on record saying his first foreign visit as Prime Minister would be to Israel. These are the same policies that created a visceral hatred of Starmer and opened the gates for Reform’s surge.

When news of his resignation broke, a friend told this writer that the one who had engineered the exit of Jeremy Corbyn had been unable to complete two years in office. He added, ‘Rajakam kalath kalakam palade”-– even if you reign, your deeds will bear consequences.

And, so ends the Starmer era, not with the dignity of a statesman, but with the hollow thud of a project built on betrayal, opportunism, and the abandonment of the very principles he once claimed to uphold.

by Vinod Moonesinghe

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