Opinion
“Ye are the light of the world.”
A mystical approach to Easter
by Hiran Perera
The resurrection of Christ is the corner stone of Christian mystical thought. As such, there are no neutral or idle thoughts for the spiritual seeker. In this way, all thought produces form at some level but they are either true or false. For the spiritual aspirant, the resurrection, correctly speaking, is the highest level of thought; for it acknowledges that there is no thought but God.
Christ’s thinking differs from mortal man’s insofar as the latter dissipates his creative energy by thinking of everything else other than God. Christ is one-mindedness and his creative energy is a constant in God and his mind is filled with no thought but God. Our ordinary senses depict a world of duality whereas all mystical experiences overcome this dichotomy.
The Bible uses a term such as to “Know” God which is similar to a direct experience of unspeakable love. A close parallel to understanding this concept was documented by Huxley after having ingested a hallucinogenic substance when he thereupon directly experienced becoming the flower he observed — breaching the dichotomy between the observer and the observed.
In some religious disciplines, meditation, which is replete in Buddhist scripture has the purpose of attaining one-mindedness or a state of stillness as a prelude to enlightenment. Thus, the body becomes neither a hinderance nor an aid to in this process. Purpose is.
Spells and possession
In Christian thought, the resurrection is about transcendentalism of the body. To be body-conscious and to identify one’s self with the body is an unnatural state for those in quest for the kingdom of God. As thought produces form, lower vibrational thought is expressed as dense matter being physical in nature, whereas, in a higher state of consciousness, it engenders spiritual light and translucency of energy.
Spells cast on people or even demonic possessions occur to them resonating at lower frequencies, but, for them who are on a higher plane, those spells boomerang on the initiator. The black arts work only against people who have already condemned themselves and who operate at the lower level of the psychical field.
For this reason, it is important to understand that the original sin of man — or the decent from a sublime plane to a lower one — represents the mind’s decision to replace the Knowledge (Thought) of God with perception. In the latter realm, the body symbolises the expression of duality or a perceptual state of separation from God and every-body, which is experientially real. The “Word,” therefore, cannot in a real sense become flesh because the Word is God (higher plane) whereas the flesh (lower plane) is outside the domain of His kingdom and are in two different orders of reality.
The closest analogy to reconcile the irreconcilable is that “God is light (the word) and in Him there is no darkness” (the flesh). But in experience, the physical plane is very real with souls (light) appearing to be trapped in bodies (matter). No wonder, Einstein’s famous equation E= MC2 equates matter to being trapped light! On the other hand, when translucency is attained the resurrection restores this misperception by raising the thought vibration where the physical and material are completely undone. Thus, “Ye are the light of the world,” the Holy Bible proclaims with certainty and clarity.
Meditation
Most religions either exalt the body or condemn its purpose. Some exalt its beauty while others scorn its appetite. Worse still, in meditation, some focus on its impermanence, corruptibility and disintegration while others venerate its supposedly strange powers and abilities. This preoccupation with the body makes the error real and diverts the energy of the spiritual aspirant.
Such extreme distortions actually happen from a psychological standpoint of resistance or fear to mask the true nature of man — who is Spirit — and, therefore, this action perpetuates the sense of victimisation and vulnerability and, in some bizarre way, justifies this notion to be true. In contrast, the resurrection demonstrates invulnerability.
By unnecessarily focussing on the body, the mind continues to harbour lower frequency thought forms with self-aggrandisement of needs. The only way out of this dilemma is the middle path prescribed by Lord Buddha: we must neither exalt nor degrade the body but use it as an instrument to transcend its earthly trappings so that we re-align the purpose of mind to attune with its true nature of being while relinquishing the ego.
False construct of reality
Concepts such as Absolute Reality where nothing but God exists is difficult to grasp in post-separation world. In contrast, this post-separation world is based on perception, and perception is highly variable and always uncertain. This uncertainty always demands a need to fill the vacillating mind with illusory thoughts. In a group study of behavioural perception, a renowned psychologist played a chanting of, “That is embarrassing!” several times.
Then he scripted a message on the screen while the same chant was played, “That isn’t my receipt.,” and the audience were bewildered to hear that this same chant fitted the words on the screen. The eyes take on an electrical signal based on expectations and reconstructed the chant to fit the message. He concluded that we see nothing that is real but that we construct our own false reality.
To correctly perceive the body, we should become aware that it exists outside the mind. Properly speaking, the mind of man is a function of the Mind of God. Here there is no dichotomy and thus cause and effect are therefore really one and the same thing. Since God has no body, man yet believes he exists as a body but he is free to believe infinitely even in a lie no matter how strong the impression is. Strictly speaking, this thought is an illusory one, at any rate. Therefore, from the mystical perspective, we cannot accord the body any reality because only God is Real. Either the body exists or God ceases or vice versa.
Focussing wrongly on the body in this sense is a barrier to knowing God. Yet God is not mocked according to St. Paul. This may run contradictory to formal beliefs, but there are compellingly reasons to see it in another light. As the body is a separation device, “The wages of sin (cause) is death (effect).” The resurrection is therefore the overcoming of death, which is simply the re-establishment of the separated mind with that of God’s. It is akin to a state of oneness-joined-as-one.
Reversing cause and effect
Birth and death have no special merit except that they both re-enact and perpetuate the separation notwithstanding the entry into or the exit of the world at a lower state of vibration. Life in the physical plane manifests as though thought has no power or causal effect. We are buffeted and bruised by everything external and the impact of them is experienced by the body where it “perceptually” witnesses to this schema.
Thus, from a state of mindfulness to a state of mindlessness, the descent which reflects the separation from God, the body becomes the hallmark of all who “have sinned and come short of the glory of God.” But the resurrection, on the other hand, is one of great importance since it restores the function of Causation to cause in the mind. Accordingly, the Bible says, “If you have faith as a grain of mustard seed, ye, shall say unto this mount, remove hence to yonder place and it shall be removed and nothing shall be impossible.”
The practice of mindfulness is therefore essential to the path of redemption. Here a reversal of thought — cause and effect — is urgently required so that what was an external infliction is no longer perceived that way but is instead perceived as a projection of mind. All misperceptions have to be healed within the mind, for there is no external world “out there” to adjust and manipulate. This idea also resonates with modern scientific thought.
The awakening
In summary, it must be understood that the body is a projection of a misthought — an illusory thought, so to speak. Only thoughts, which are in accord with God’s are Real, whereas all others are outside His Realm. Once a misthought is corrected — or the sleep of forgetfulness which weaves a dream-like world is undone — it inevitably gives rise to the “wakened” state of mind akin to the resurrection.
In this wakened state was Jesus crucified on the cross. Logically, if you take a cause and show it has no effect then the cause ceases to exist. The body symbolises the separation (effect), but when Christ demonstrated that the resurrection was possible, he reversed cause and effect that — sin had no effect — thus reestablishing the relationship between man and God. As a result, man is no longer under the spell of the separation or bondage but is set free from bondage if he now chooses so.
Our purpose in this world is to choose the resurrection where we join with Christ and seek his power of thought to restore our minds to their original glory.
Opinion
Sri Lanka’s geopolitical positioning for future prosperity
By Chula Goonasekera
For the LEADS Forum (admin@srilankaleads.com)
Sri Lanka’s future prosperity will depend on how effectively it positions itself within an increasingly complex global environment. At a recent LEADS Forum discussion (https://youtu.be/Bbr3e_qU1Fw), veteran diplomat Prasad Kariyawasam, former Secretary to the Ministry of Foreign Affairs, High Commissioner to India, Ambassador to the United States, Ambassador /Permanent Representative to the UN in New York and Geneva —outlined the strategic choices Sri Lanka must make to secure long term stability and economic advancement. Kariyawasam offered a rare blend of historical perspective, diplomatic experience and practical guidance.
His central message was clear: Sri Lanka must exercise strategic agency—engaging all major partners while safeguarding its national interests.
Foreign Policy as an Extension of National Aspirations
Foreign policy, Kariyawasam emphasised, is inseparable from domestic priorities. As your text notes, “foreign relations often reflect the medium- and long-term aspirations of a country’s people and its leadership.” Governments must therefore craft external relations that reflect the public’s economic and social expectations, avoiding short-term political impulses that undermine long-term national interests.
For a small nation, foreign policy cannot be symbolic or personality driven. It must be purposeful, pragmatic and directed towards the security and prosperity of the people.
A History of Global Connectivity
Sri Lanka’s history demonstrates that the island has never been isolated. From ancient ties with India and Southeast Asia to Arab, Persian and Chinese maritime networks, the island prospered when connected to the wider world. We must realise that “geography creates opportunity, but geography alone does not create prosperity.” Institutions, infrastructure and policy determine whether geographic advantage becomes economic success.
Colombo’s emergence as a cosmopolitan trading hub and Galle’s role as a resupply station for Indian Ocean shipping in colonial times , illustrate how deeply Sri Lanka has been embedded in global commerce for centuries.
Lessons from Asia’s High Performers
Kariyawasam highlighted the experiences of Japan, South Korea, Taiwan, Singapore and Vietnam. Their paths differ, but their success rests on common foundations:
• investment in human capital and infrastructure
• merit based institutions
• integration into global markets
• attraction of investment and technology
• export oriented industries
• strategic engagements with both China and Western economies
The lesson for Sri Lanka is not imitation but continuous adaptation and constructive integration with the global economy.
India: Sri Lanka’s Closest Major Partner
India’s transformation into a global economic power presents Sri Lanka with both opportunity and responsibility. India is already Sri Lanka’s largest source of tourists and a major investor. Kariyawasam states, “The larger question is how effectively Sri Lanka can participate in and benefit from India’s growth.”
A partnership should encompass modern, more open pathways for trade, investment, logistics, energy, technology, digital services, education and professional mobility—And asymmetry between the two economies must be handled with maturity and foresight, seeking special and differential treatment .
China and Other Global Partners
China remains a significant economic partner. Sri Lanka must avoid viewing this relationship through a zero sum lens. The goal should be productive and transparent engagement, ensuring better terms of trade and meaningful technology transfer.
Equally Important relations must be nurtured with the United States, European Union, United Kingdom, Japan, Australia, ASEAN and the Gulf.
All these relationships can be vibrant partnerships that does not lead towards , dependency but mutually beneficial pragmatic arrangements .
A Fragmenting International System
Global geopolitics is becoming more volatile. Trade tensions, wars, sanctions, supply chain disruptions, climate change and technological competition increasingly shape national security. We must realise, “foreign policy cannot be separated from economic policy.”
Sri Lanka’s recent economic crisis demonstrated the importance of international confidence, access to finance and resilient supply chains. Energy security, food security, cybersecurity and digital infrastructure are now core elements of national strategy.
Strategic Agency: The Guiding Principle
Sri Lanka must avoid becoming an arena for great power competition. Strategic agency means making decisions based on national interest, expanding Sri Lanka’s choices, not restricting them.
India is essential. China is important. The United States, Europe, Japan, Australia, ASEAN and the Gulf are important. The objective is a web of partnerships that strengthens resilience and autonomy.
Sri Lanka’s Strategic Assets
1. Location: Sri Lanka’s geography is a long standing advantage. Ports such as Colombo, Hambantota, Trincomalee and Galle can become specialised hubs—if connected to logistics, manufacturing, services and exports.
2. Digital Connectivity: Submarine cables, data centres, cloud services and cybersecurity are now as important as physical geography. Sri Lanka can turn its location into both a maritime and digital advantage.
3. Tourism and Natural Heritage: The focus should shift from tourist numbers to value creation—wellness, heritage, ecotourism, cruise tourism, education and MICE tourism.
4. Human Resources and Demographics: High literacy is no longer enough. Skills in technology, engineering, AI, logistics and advanced manufacturing are essential, especially with an ageing population.
5. Migrant Workforce: Migrant workers are a strategic asset, not merely a source of remittances. Bilateral labour agreements, skills recognition and diaspora engagement should be central to foreign policy.
Requirements for Sustained Prosperity
Sri Lanka’s future depends on:
• peace and security
• access to international markets
• productive investment
• a skilled, productive workforce
• modernised agriculture
• higher value tourism
• demographic preparedness
• climate resilience
• strong, predictable institutions
Please note that “foreign policy can open doors. Domestic institutions determine whether we can walk through them.”
The Role of the State
Sri Lanka does not need a larger state—only a more capable one. Policy continuity, professional institutions, predictable regulation and reduced corruption are essential. Geography does not change; long-term national interests do not change. Intentional relationships built over decades should not be reinvented with each election cycle.
Building Trust Internationally
Trust is a strategic asset. Sri Lanka must be known as a country that honours commitments and maintains predictable policies. This is vital not only for diplomacy but also for investment and long term partnerships.
Avoiding Zero Sum Geopolitics
Sri Lanka does not need to choose between India and China, or between Asia and the West. The task is to identify what each relationship can contribute to national development while protecting sovereignty and freedom of decision making.
Sri Lanka’s geography is an inheritance, but prosperity is not guaranteed. The world is changing rapidly—great-power competition, technological disruption, and climate vulnerability demand a foreign policy that is pragmatic, adaptive, and anchored in national interest.
Sri Lanka must build partnerships without dependencies, maintain strategic agency without isolation, and integrate with the global economy while strengthening domestic capacity.
“We cannot change where Sri Lanka is. We can, however, determine what Sri Lanka becomes because of where it is”
Opinion
A tariff deal with the US? Make haste slowly
by Gomi Senadhira
Sri Lanka’s former ambassador to the United States Mahinda Samarasinghe is back in Sri Lanka lobbying for speedier finalisation of a new tariff deal with the United States. According to news reports, delivering the keynote address at the Sri Lanka Institute of Directors’ Annual Meeting last week, he stated, “I have recommended very strongly to the government that we need to conclude the agreement so that we can lock in the very favourable tariff rate that Sri Lanka has got up to now“.
I do not understand why the former ambassador is urging the government to expedite the finalisation of a new tariff deal or what is “the very favourable tariff rate” he refers to in his speech. However, given the ongoing terrible tariff turbulence in the United States and the fragile economic situation in Sri Lanka, I believe, this is not the right time to rush into finalising any trade agreement with the United States. I am also of the opinion that at this juncture Sri Lanka should maintain strategic patience and explore all available options.
Lessons from the countries that rushed for trade deals
To better comprehend this, let’s look at experiences of the countries that rushed to conclude tariff deals with the United States after President Donald Trump declared his “reciprocal tariffs” under the International Emergency Economic Powers Act (IEEPA) in April 2025. As Samarasinghe stated in his keynote, “The bottom line on all these negotiations was that every country that finally agreed to sign the agreement had to give either complete duty-free access for American exports into those markets, or near complete duty-free access.” In exchange for these tariff concessions and other market access commitments these countries managed to get the newly introduced country specific “reciprocal tariffs” reduced.
However, in February 2026, the Supreme Court of the United States (SCOTUS) struck down these “reciprocal tariffs” under the IEEPA. With that, the market access gains these countries received in exchange for complete duty-free access for American exports into their markets evaporated under U.S. domestic law. By moving too fast to conclude bilateral tariff agreements with the United States these countries are now bound to strict obligations whereas the benefits they bargained from the U.S. administration are not worth the paper those were written on.
Sri Lanka’s experience
In April 2025, President Trump declared his “reciprocal tariffs” and labelled Sri Lanka as the worst offender, imposing one of the highest additional duties at 44%. Since then, Ambassador Samarasinghe and other negotiators have managed to negotiate this down to 20%. I do not know what the deal was through which Sri Lanka managed to reduce the 44% tariff to 20% or what we gave in return for this “concession.” However, what we received in return has absolutely no value after the decision by the SCOTUS.
Current state of US tariffs
After the decision by SCOTUS, the U.S. administration introduced a temporary 10% additional tariff on all countries for 150 days. At the end of that period, this 10% tariff was replaced by a new “forced labor tariff ” of 10% to 12.5% on all trading partners under Section 301 of U.S. trade law. Twenty-five U.S. states and several small businesses have already filed lawsuits against these tariffs in U.S. courts. This new “forced labour tariff ” on Sri Lanka was first fixed at 12.5%. Later, after President Anura Kumara Dissanayake issued a gazette notice prohibiting the importation of goods produced using forced labour, it was reduced to 10%. That means Sri Lanka has already made a substantial commitment to receive this “tariff concession,” and I presume our negotiators understand the implications of this commitment.
Make haste slowly
After President Trump imposed 44% “reciprocal tariffs” on Sri Lanka, through an article published in The Island on 25th April 2026 (), I urged the government to engage immediately with the US administration on these tariffs. However, I also emphasised that the best way to move forward was to make haste slowly.
Two millennia ago, Augustus Caesar, the first emperor of Rome, frequently used the phrase, “make haste slowly”, because he detested rashness and haste in his military commanders. It was the recurring guiding maxim that he emphasised throughout his 40-year imperial rule. After 2000 years, this classical oxymoron remains a definitive golden rule for professional trade negotiators. More importantly it is the exact blueprint required when navigating turbulence in trade negotiations with the Trump administration.
The endgame – The most dangerous moment in trade negotiation
Samarasinghe has also stated the agreement is 90% complete. Any experienced trade negotiator should know that the final 10% contains high-stakes provisions and is the most dangerous moment in a trade negotiation. A single misplaced comma or ambiguous product description in a tariff schedule can cost millions through unintended loopholes. Rushing this last stretch to secure a deal can permanently expose Sri Lanka to sudden shifts in American trade policy, heavy compliance costs, or strict enforcement under Section 301 regarding supply-chain labour standards. Hence, this is the time for strategic patience.
(The writer can be reached at senadhiragomi@gmail.com)
Opinion
Buddhist law and constitutional amendments
Upon reading the article titled “Prof. Pieris says Buddha Dhamma recognized as source of law under Constitution” (Island, September 12, 2026), the classical Sinhala idiom “Yanne Koheda? Malle Pol” immediately comes to mind. The expression, translating literally to answering “I have coconuts in my bag” when asked “Where are you going?”, underscores a complete disconnect in logic. Because it is uncertain whether the article accurately represents the professor’s precise words, the following critique addresses the contents of the report rather than the speaker himself.
The central premise of the report concerns a statement delivered by the Chief Justice regarding a petition filed against the 22nd Amendment to the Constitution. According to the report, the Chief Justice’s observation that the determination would be made strictly on the basis of established law rather than Buddhist teachings was characterised as a “cavalier dismissal” of the Buddha Dhamma. This assertion carries a host of unexamined assumptions. Had the writer specified precisely which tenets of the Buddha Dhamma were violated, a direct legal or philosophical evaluation could take place. However, no specific Buddhist tenet or law was identified as having been transgressed, and for good reason: no such statutory legal framework exists within the Buddha’s teachings.
To understand the flaw in this argument, one must examine the constitutional context alongside the canonical meaning of the terms involved. Article 9 of the 1978 Constitution of Sri Lanka mandates that the Republic shall give Buddhism the foremost place and that it shall be the duty of the State to protect and foster the Buddha Sasana, while guaranteeing the fundamental rights of all religions under Articles 10 and 14(1)(e).
While “Buddhism” and “Buddha Dhamma” are frequently used as interchangeable terms in casual dialogue, they represent distinct concepts. “Buddhism” is an umbrella term coined by 19th-century Western scholars to classify the global institutionalised religion, incorporating its diverse sects, cultural traditions, rituals, and socio-political histories. Conversely, Sasana is the ancient term designating the structural framework established by the Buddha to preserve and transmit his teachings, comprising the monastic order (Sangha) and its supporting institutions.
In classical Theravada commentarial literature, the Sasana operates as a functional three-tiered structure. It encompasses Pariyatti Sasana, the preservation and study of sacred texts; Paṭipatti Sasana, the practical execution of the doctrine through ethical conduct and meditation; and Paṭivedha Sasana, the direct experiential realization of ultimate truth, or enlightenment. This structural breakdown raises fundamental questions about state capacity. While a state can readily support Pariyatti Sasana through academic institutions, textual preservation, and educational funding, it cannot legislate or enforce Paṭipatti or Paṭivedha. Practical engagement and spiritual realisation are inherently internal, first-person experiences. Expecting the state to codify or guarantee enlightenment is a conceptual impossibility.
Furthermore, the Buddha Dhamma refers specifically to the unconditioned truths of existence and the teachings imparted to realize them, including the Four Noble Truths, the Eightfold Path, and Dependent Origination. As the late Venerable Professor Kotagama Wachissara Thera observed, there is no rigid ideologue or “ism” in the core Dhamma. The teachings do not constitute a system of divine commandments or a legal statute enforced through reward and punishment. Rather, Buddhist ethics function as self-directed guidelines for psychological clarity and moral inquiry. Even the Vinaya Pitaka, which contains explicit rules of conduct, functions as an internal monastic code rather than a civil or criminal law intended for the laity.
Throughout the Pali Canon, guidance regarding governance focuses on the moral character of leadership and the social duties of statecraft rather than rigid legal codification. In discourses such as the Cakkavatti Sihanada Sutta (DN 26), the Buddha observes that social instability and crime cannot be eliminated solely through punitive measures, emphasising instead that states must provide economic opportunities, fair wages, and resource distribution to maintain societal balance. Crucially, in the Maha Parinibbana Sutta (DN 16), the Buddha explicitly highlights the importance of respecting established laws and traditions rather than enacting arbitrary regulations.
The natural laws articulated in the Dhamma, such as the law of cause and effect or the three characteristics of existence, govern all phenomena universally, regardless of legal statutes or personal belief. They are not human laws to be applied or suspended by a court of law. Therefore, characterizing the Chief Justice’s adherence to constitutional jurisprudence over religious doctrine as a “cavalier dismissal” lacks logical and textual foundation. Framing the judiciary’s adherence to legal precedent as an attack on the Dhamma distracts from fundamental constitutional principles and risks misguiding the public for political ends.
Geewananda
Gunawardana,
Ph.D.
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