Opinion
Dedicated Management of Covid-19 control tasks

Don’t dishearten or belittle experts, health workers and tri-Servicemen in COVID-19 control tasks!
The feature article, “Failure to Manage COVID-19: Who is responsible ?” of Prof Sunil Wimalawansa, in Thursday’s issue of ‘The Island’ newspaper, critical of strategic approaches of the Task Force for COVID-19 control, spread of the virus, ‘inhuman’ and ‘draconian’ military measures, ‘worthless’ imposition of ‘quarantine curfew’, hiatus in system-thinking, ‘search and arrest’ mentality of the Army, punishing of victims and ‘contact-tracing mechanism’, etc., deserves clarification and correction, since unfounded utterances, and scathing remarks, attribute the increase of the infection to ‘adoption of wrong approaches, both by the Health Department stakeholders and tri-service troops, involved in quarantine work’.
Let me first place on record how the first wave of the attack was brought under control, no sooner than the first COVID patient was traced in March this year, and a necessary control mechanism was brought into effect on a Presidential directive after the President established a Task Force exclusively to work for it, well in advance, even before the first infected ones were reported in the country. The Task Force consists of the Minister of Health, Secretary to Ministry of Health, Director General of Health Services, Chief Epidemiologist, Medical Specialists, Tri- Service Heads, Inspector General of the Police, and a few other relevant stakeholders, for which the Chief of Defence Staff and Commander of the Army was entrusted the task of establishing the state-of-the art National Operations Centre for Prevention of COVID-19 Outbreak (NOCPCO), at Rajagiriya, for coordination of all preventive roles.
He was invited to man it as the Head of NOCPCO by none other the President himself, most probably because of Lieutenant General Shavendra Silva’s well-proven leadership and man-management as the Commander in the largest organization, well-equipped at all levels. The NOCPCO Task Force was, in fact, the ‘think-tank’ that regularly monitors, reviews, evaluates, predicts, proposes, implements and finally launches all necessary plans of action, after extensive discussions and decisions with all stake-holders. For example, it was the President who at first mooted the notion of establishing hitherto unheard of ‘Quarantine Centres’ across the country, to accommodate first and second contacts or their close associates, which have been very instrumental in isolating family members from infected ones. It was the Tri-Services which took the challenge and established such Centres in record time, and facilitated the evacuation to keep the contacts in quarantine.
It is pertinent to mention here that the NOCPCO and its Task Force, since its founding in March, has worked to-date very closely with each other, and has been accommodating all shades of expert opinions on the pestering issue, and in some instances, by going even to the extent of inviting such expertise to regular NOCPCO Task Force sessions. As such, the Task Force has been burning midnight oil, and succeeded in establishing more than 150 tri-service-managed Quarantine Centres across the island, new hospital wings, makeshift wards and newly converted ICUs for COVID-19 patients, management of Sri Lankan expatriates and foreigners arriving in the country, conduct of health checks on inmates and transportation of such groups. All those preventive measures, mind you, were done effectively on the basis of strategic decisions that were taken during those Task Force meeting sessions, and none of them were adopted as arbitrary or ‘inhuman’ measures, as claimed by the writer.
The question of conduct of PCR tests, en masse, at random and at other vulnerable places, has in fact been repeatedly taken up during those sessions, and alternative solutions to multiply numbers of such tests were explored, highlighted and finally agreed upon; thus now being able to perform more than four-digit numbers of PCR tests a day. Management of infected persons, for example, found in Suduwella, Keselwatte, Welisara, Kandakadu clusters, etc., during the first round of the virus attack, has very well proved that the combination of health officials, tri- servicemen and other stakeholders, in the preventive mechanism, delivered very effectively, as everyone knows with the public support that was also forthcoming from those in quarantine.
The other baffling task was the maintenance of day-to-day affairs of the country; we still being a country with a majority of low-income groups. Hence, the Task Force while running more than 150 Quarantine Centres with no complaint whatsoever, completed the quarantining of 63,439 persons while providing all three meals and refreshments free of charge at state cost. The Task Force was more focused on the general public and maintenance of normalcy in the country. Those subjected to quarantining for over 14 days or more, at such hurriedly-established Quarantine Centres, have been lavish in heaping kudos on those working at such places at the risk of their own lives, which was well articulated and self-explanatory in video clips, some of which have already gone viral. More importantly, where else in the world are such contacts accommodated, cared, fed at government cost, and transported home after quarantining? Although this practice has now been stalled, and confined to self-quarantining at homes, considering many facets of such programmes, particularly in terms of risks involved in exposing them to new areas, family commitments, etc. While caring for locals here, the government got down a total of 44,245 foreign land-based expatriates, who were also subjected to PCR tests and subsequent quarantining in those Centres. It was Sri Lanka which was among the firsts to fly home a group of 33 stranded students from Wuhan, and facilitated quarantining in Diyatalawa Army camp for the first time in our country.
The question of Quarantine Curfew was another concern to the writer. Quarantine Curfew and isolation of affected areas, was meant to cause the least inconvenience to the public after positive detections were reported during the current wave, were implemented purely as the only possible alternative in an area where there lives a large concentration of people. The public, though largely cooperative with health and tri-service workers, are seen taking this deadly virus for granted at times, and were going on with their daily business with no concern for others at all, unlike in some disciplined societies. Police were called in to wrest control of such miscreants. A greater responsibility, needless to reiterate, befalls the public, and they are repeatedly urged to maintain basic health guidelines, such as social-distancing, wearing of masks, regular washing of hands, etc., but the reports received unfortunately confirm the contrary. Hence, the imposition of quarantine curfew is just a deterrent to restrict movements for social contacts, instead of going for complete lockdowns, as in other worst-hit countries. For an economy like ours, such total closures would work counter-productive, and affect the community at large in a very negative manner if such closures persist.
On the other hand, not a single person, taken to state-sponsored Quarantine Centres by tri- servicemen or by coordination of PHIs, has so far complained of any such ‘search and arrest’ mentality or the so called ‘inhuman’ harassing as far as the NOCPCO is concerned, as claimed by the writer. We would be glad if the writer, although from overseas, is prepared to bring any such instance to our notice where the public has been purposefully inconvenienced or harassed by contributors in the fight against the spread of COVID-19 in Sri Lanka.
The second wave, with the emergence of the Brandix cluster, at Minuwangoda, and the Fish Market cluster afterwards, of course, has posed a varied threat to us, as the virus itself has unpredictably generated into a new form, according to medical experts. Yet, it is with a collective responsibility that we should face it unlike in the past, since its behaviour patterns, clinical qualities, and perhaps its mode of transmission itself, are still under strict surveillance at medical levels. at a time the whole world awakes to new dimensional threats of the same virus almost on a daily basis. So, the expertise of epidemiologists and other counterparts is constantly used in this exercise and welcomed with open arms.
Finally, it is noteworthy to record here that Sri Lanka could perhaps be the one and only nation that takes so much care of her own citizens, considering multifaceted challenges this deadly virus is creating to the very survival of man, sustenance of society, economy, social contacts, employment, education, health, and to almost every fabric of our society. NOCPC Task Force, having identified those challenges closely and quite accurately, would stand by the nation at this critical hour of our history, in order to salvage all Sri Lankans from this pandemic. which has threatened the whole mankind in the world. To do that, expertise of the writer’s caliber, re-visit of new developments, and scientific research, etc., are also most welcome, in true spirits with concrete and positive work plan, although such support has not reached us or seems to be not forthcoming from our critics; despite attempts, earlier made by the NOCPCO’s Task Force in that regard.
Brigadier
WIPULA CHANDRASIRI
Brigadier Coordinator, NOCPCO
Opinion
Metaphysical aspects of Buddhism

Metaphysics explores fundamental questions about reality, existence, and being, primarily through abstract thought and reasoning. Metaphysics should be distinguished from philosophy. While metaphysics is a specific branch of philosophy, its scope is narrower in focus and has a narrower connotation than philosophy. Additionally, metaphysics and science are distinct fields of study, although they sometimes intersect and inform each other. Science focuses on understanding the natural world through observation, experimentation, and the formulation of testable theories.
Metaphysical and philosophical concepts are closely intertwined with Buddhism and many other religious traditions. Metaphysical doctrines in Buddhism explore philosophical beliefs that extend beyond the physical realm.
Buddhism presents a profound set of metaphysical doctrines, such as the concept of Nirvana, the Four Noble Truths, the Noble Eightfold Path, the concept of Dependent Origination, the Law of Kamma, and the Three Marks of Existence. Together, these teachings offer invaluable insights into the nature of reality, the root of suffering, and the transformative path to liberation.
Overall, the Buddha’s teachings present a distinctive perspective on fundamental questions of existence, emphasising the self and human experience while incorporating both philosophical and esoteric insights. Through this lens, Buddhism provides distinctive perspectives on existence compared to other philosophical traditions. Buddhism prioritises practical aspects of the path to liberation and generally steers clear of abstract metaphysical debates concerning the nature of reality beyond the present experiences. Rather, than constructing a comprehensive metaphysical framework, Buddhism primarily focuses on soteriology, emphasizing the goal of liberation from suffering
Different schools within Buddhism approach these questions in diverse ways, with some formulating elaborate philosophical frameworks, while others focus on dismantling all viewpoints, including metaphysical ones.
Western philosophical perspectives often classify Buddhism as nontheistic, as it does not subscribe to specific notions of divinity or formal theology. In theistic traditions, the concepts typically associated with God, such as omnipotence, omniscience, transcendence, and eternity, are firmly within the metaphysical domain and intrinsically linked to metaphysical inquiries.
However, the classification of Buddhism as entirely non-theistic and non-metaphysical merits reconsideration, as many Buddhist sutras refer to a variety of supernatural beings, such as demigods, devas, and other celestial beings that exist within the Buddhist cosmology. These celestial beings, which fall within the realm of metaphysics, are not regarded as creators or eternal entities; rather, their existence is part of the cycle of rebirth known as samsara.
The concept of nirvana, rooted in metaphysical principles, occupies a distinctive place within Buddhist thought. Nirvana, in the context of Buddhist philosophy, is a complex and multifaceted concept that encompasses not only metaphysical elements but also philosophical and psychological dimensions. It represents the ultimate liberation from suffering and the dissolution of desire, a state a person achieves through their perseverance. Nirvana is not a specific location or a thing; It represents a state beyond the physical realm, transcending ordinary experience and the cycle of birth, rebirth and death (samsara). It is elusive, beyond the reach of ordinary perception and comprehension through conventional means. Some interpret it as a profound realisation of the ultimate truth attained through deep meditation and wisdom. The Buddha likened Nirvana to a fire that is extinguished or a flame that has gone out, symbolising the complete cessation of suffering and desire.
Additionally, Buddhism articulates fundamental metaphysical principles through the illustration of the three marks of existence. In the Pali tradition of the Theravada school, the three marks are (a)Sabbe sankara anicca, that is, all conditioned things are impermanent. Buddhism maintains that all material phenomena are transient, undergoing a continuous cycle of birth, growth, decline, and dissolution. Living beings come into existence, develop, age, and ultimately cease to exist. (b), Sabbe sankhara dukka, that is, all conditioned things are unsatisfactory, imperfect and unstable. Dukka can be mental or physical; it can be anything from small irritations up to intense suffering. (c) Sabbe dhamma anatta, that is, all conditioned and unconditioned things have no unchanging self or soul. This doctrine of anatta (no self) in Buddhism is a prime example of a concept that has profound metaphysical implications. The Buddhist concept of anatta, or no-self, challenges the notion of a permanent, unchanging self, a fundamental belief in many other philosophical and religious traditions.
Moreover, the doctrine of dependent origination (paticca samuppada) exemplifies another cardinal principle of Buddhist metaphysics, demonstrating the interconnectedness of existence and the conditions that lead to suffering. The doctrine of Dependent Origination stands as one of the most profound teachings within Buddhism, accessible only to those who have attained a high degree of spiritual maturity. This profound doctrine can be comprehended with spiritual maturity. At its core, Dependent Origination reveals that life and the universe are constructed upon a web of interrelations, wherein the emergence and cessation of any phenomenon are intricately linked to a network of supportive conditions. It underscores the notion that all phenomena are relative and contingent, unable to exist in isolation from the conditions that nurture them. A phenomenon arises from a specific constellation of circumstances, and it will inevitably fade away when those conditions shift, ceasing to provide the necessary support for its existence. The basis of dependent origination is that life or the world is built on a set of relations, in which the arising and cessation of factors depend on some other factors which condition them. In other words, the world comprises a multitude of interconnected entities, both inanimate and animate, with nothing existing in isolation, and all phenomena in the universe are relative, conditioned states and do not arise independently of supportive conditions. The principle encapsulated in this doctrine could be succinctly expressed in the following formula. “When this is, that is This arising that arises When this not, that is not This ceasing that ceases”.
The Middle Way or Middle Path in Buddhism, which serves as another cornerstone of Buddhist philosophy, refers to two major aspects of Dhamma, the first teaching of the Buddha upon awakening. Firstly, it refers to a spiritual practice that steers clear of both extreme ascetism and sensual indulgence. These two extremes are not conducive to spiritual awakening. The spiritual path is defined as the Noble Eightfold Path that leads to enlightenment. It is a guide to ethical living, mental discipline and wisdom. The second formulation refers to how Buddhist teachings approach ontological issues of existence and personal identity by avoiding eternalism and annihilationism, or nihilism.
In Buddhism, the concept of rebirth signifies the cyclical journey of birth, death, and rebirth, intricately intertwined with the workings of kamma (or karma). This notion represents the continuation of consciousness—or a subtle form of awareness—that persists beyond death, ushering in a new existence. As a fundamentally metaphysical belief, rebirth posits a cycle known as samsara, within which consciousness transmigrates from one life to the next, devoid of a permanent soul. This perspective transcends the physical realm, probing into the very nature of reality, consciousness, and the continuity of experience that extends beyond mortal life.
Moreover, the idea of rebirth, often synonymous with reincarnation, is a cornerstone in numerous religious and spiritual traditions. However, the Buddhist doctrine of rebirth is different from the theory of reincarnation and transmigration in other religious traditions, which assert the immortality of the human soul, which does not dissipate after biological death and the soul is believed to transmigrate into a new body—be it human or animal—continuing its odyssey through samsara. Buddhism denies the existence of such a transmigrating permanent soul created by God or emanating from a divine source.
Kamma , another central tenet in Buddhist philosophy, is a profound metaphysical construct essential for grasping the rhythm of rebirth and the ramifications of our actions. It signifies intentional action rooted in volition that shapes our experiences and moulds our future existences. Operating as a natural law of cause and effect, kamma stands independent of any divine interference, devoid of rewards or punishments bestowed by an external deity. It is not merely the act itself that defines kamma; it is the underlying intention that infuses it with meaning. the consequences of which cannot be avoided. However, although most experiences in life are the results of previous actions, our responses to experiences are not predetermined. What happens to us now may have resulted from past causes, but how we respond to what occurs in the present will determine what we experience in the future. The underlying intentions behind our actions are what determine the nature of their results. Consequences of our actions rebound back to us either later in the same life in which actions are committed, or in some future life.
Kamma in Buddhism is a metaphysical concept central to understanding the cycle of rebirth and the consequences of actions. It refers to intentional action driven by volition, the vast tapestry of Buddhism, the concept of rebirth unfolds as a profound narrative of existence, intricately woven into the fabric of kamma (or karma).
The foundational doctrine in Buddhism is the Four Noble Truths. The Four Noble Truths are considered the cornerstone of Buddhist philosophy, which serves as a framework for understanding the nature of existence and the path to liberation from suffering.
Although the Four Noble Truths of Buddhism are not inherently metaphysical, dealing with abstract, unobservable entities or concepts, they encompass metaphysical dimensions, particularly regarding the nature of reality and the cycle of existence. While these truths serve as practical guidance for transcending suffering, they also provide profound insights into the essence of existence, highlighting the interconnectedness of the mind, the impermanence of all things, and the principle of dependent origination.
The first Truth Dukka (suffering) acknowledges the pervasive nature of human suffering. Dukka encompasses a spectrum of human experiences ranging from minor irritations to intense suffering and deep discontent. The reality of suffering encompasses not only physical pain but also the fundamental unsatisfactoriness and fleeting nature of all conditioned experiences. This perspective requires a deeper metaphysical comprehension of existence as something that is continuously evolving and ultimately fails to provide enduring fulfilment.
The second Truth, the origin of suffering (Samudaya). Suffering arises from craving, attachment, and ignorance.
The Third Truth, the cessation of Suffering.(Nirodha) It is possible to end suffering by eliminating craving and attachment.
The Fourth Truth, the path leading to the cessation of suffering.(Magga). It is the Noble Eightfold Path that leads to the end of suffering.
Buddhists hold the belief that there are various realms or dimensions of existence, which fall within the metaphysical domain. A human being goes through repeated cycles of birth and death until achieving supreme bliss, known as Nibbana. Buddhist cosmology identifies six realms in which rebirth can occur, encompassing the cycle of existence called samsara. These realms include the Hell Realm (Naraka), the Hungry Ghost Realm (Preta), the Animal Realm (Tiryagyon), the Demigod Realm (Asura), and the God Realm (Deva).
These realms are typically divided into two categories: three higher realms associated with positive experiences and three lower realms linked to negative or unfortunate circumstances. The higher realms comprise the realms of gods, humans, and demigods, while the lower realms encompass those of animals, hungry ghosts, and beings in hell.
Rather than being viewed as physical locations, these realms are often understood as states of being shaped by one’s kamma (actions) and mental afflictions. They represent varying levels of existence, ranging from blissful experiences to those marked by profound suffering. Some Buddhists see these realms as actual places within the karmic cycle of rebirth, while others interpret them as symbolic representations of different emotional and mental states.
When we examine the fundamentals of Buddhism, they reveal a particular way of viewing human life and a unique understanding of reality and human existence, which constitutes a distinct metaphysical vision.
by Dr Justice
Chandradasa Nanayakkara
Opinion
Buddhism, Bhikkhus and Bhikkhunis

Buddhists are very fortunate that they can even critically examine the teachings of the Buddha. After all, the Buddha encouraged questioning as exemplified in Kalama Sutta, dubbed ‘The Buddha’s charter for free inquiry.’
I am happy that the Supreme Court has finally settled a longstanding issue concerning the Buddha Sasana.
Having studied the landmark Supreme Court judgement in a fundamental rights case concerning the religious status mentioned on the National Identity Card (NIC) in respect of Bhikkhunis, I believe that it has confirmed the re-establishment of Bhikkhuni Sasana in Sri Lanka. Surprisingly, it has received scant media attention.
The case was heard before a Supreme Court bench consisting of Chief Justice Murdu Fernando and Justices Gamini Amarasekara and Mahinda Samayawardhena. The petitioners were Ven. Welimada Dhammadinna Bhikkhuni and Ven. Inamaluwe Sri Sumangala Thero, Maha Nayaka of Rangiri Dambulla Chapter of Siyam Maha Nikaya, represented by a legal team led by Navin Marapana, PC. The respondents were the Commissioner General, Department of Registration of Persons; the Commissioner General, Department of Buddhist Affairs; and the Attorney General, represented by Deputy Solicitor General Kanishka de Silva Balapatabendi.
The judgement delivered on 16 June commences thus:
“This application was filed before this Court against the Respondents named thereunder and in terms of Articles 17 and 126 of the Constitution of the Democratic Socialist Republic of Sri Lanka (hereinafter referred to as “the Constitution”), alleging the failure to issue National Identity Card (hereinafter sometimes referred to as “NIC) to the 1st Petitioner recognising her status as “Bhikkhuni”, amounts to an infringement or imminent infringement and/or continuing infringement of the 1st Petitioner’s right to equal treatment affirmed under Article 12(1) of the Constitution.”
Ven. Dhammadinna, the first petitioner, obtained higher ordination as an Upasampanna Bhikkhuni following
the performance of Upasampada Vinaya Karma by the Rangiri Dambulu Rajamaha Vihara Sangha Sabhawa (Rangiri Dambulla Chapter of Siyam Maha Nikaya).
The second petitioner is the Chief Incumbent of the Golden Temple in Dambulla belonging to the Rangiri Dambulu Sangha Sabawa, affiliated to the Syamopali Maha Nikaya – Dambulla Parshavaya. Established on 20 June 1985, it has been recognized by the Ministry of Buddha Sasana as well as the Department of Buddhist Affairs. It is one of the 31 Buddhist Chapters in Sri Lanka, comprising a membership of over 4,000 Bhikkhus and Bhikkhunis.
The first respondent took up the position that even though there were 31 Buddhist Chapters, Mahanayake Theros of Malwathu, Asgiri, Amarapura and Ramanna Nikayas were the final arbiters of the matters relating to the application and they had the authority over the discipline of the Buddhist Monks and, therefore, he was bound to follow the advice given by them. He may have taken this stand because those chapters are, one way or the other, affiliated to these three main Nikayas, the Rangiri Dambulu Chapter being affiliated to Syamopali or Siyam Nikaya of which Malwathu and Asgiri are Chapters or ‘Parshawa’.
As stated in the petition, since the first ordination of Bhikkhunis with the performance of the Upasampada Vinaya Karma in 1998, there have been similar Bhikkhuni ordinations to date. The Bhikkhuni Sasana, which existed in Sri Lanka from the time of Sangamiththa Maha Therani, went into decline during the Polonnaruwa Period.
The respondent filed documents in support of their argument that the Buddha, after refusing to establish Bhikkhuni Sasana several times, with ardent requests from Ananda Thero finally allowed to ordain women commencing with Maha Prajapathi Gothami. Therefore, the court has held that the first ordination in 1998, referred to in the petition, seems to be an attempt by the Rangiri Dambulu Chapter to revive what disappeared during the time of Polonnaruwa Kingdom.
What was presented by the respondents seems to be the traditional story, as repeated by Venerable Narada; it seems improbable. I am afraid that the comments by the much-respected Buddhist scholar could be considered convention-bound and gendered from a modern perspective:
“In making these comments, which may not generally be very palatable to womankind, the Buddha was not in any way making a wholesale condemnation of women but was only reckoning with the weaknesses of their sex.” (Venerable Narada Thera, “The Buddha and His Teachings”, Fourth Edition, 1988, Chapter 9, Page 156)
Given this conservative view expressed by a learned Buddhist monk in the modern era, it is hardly surprising that the male chroniclers of the past interpreted the narrative in ways prejudicial to women. Although the Buddha may have been somewhat reluctant initially in view of the social milieu of the day, the ordination of women by the Buddha was nothing short of revolutionary.
It is far-fetched to suggest that the infinitely wise Buddha had to be reminded by Ven. Ananda Thera that he had been suckled by Maha Prajapathi Gotami. It is claimed that the Buddha stipulated eight conditions, the first being that “a Bhikkhuni with even hundred years of higher ordination should worship and serve a Bhikkhu who had just got higher ordination”. This reflects the chroniclers’ male chauvinism. It is very likely that Buddha stipulated certain conditions to ensure the protection of women, but the chroniclers may have
misinterpreted them to reflect their own bias against women.
Another absurd claim is that the Buddha declared that the ordination of women would reduce the lifespan of the Sasana from a thousand years to five hundred. Yet, the Sasana has lasted over two thousand five hundred years!
Coming back to the petition, it was stated that there were about 900 Upasampanna Bhikkhunis and 2,200 novice (Samanera) Bhikkhunis belonging to the Rangiri Dambulu Sangha Sabawa. There are more than 3,000 Bhikkhunis belonging to this Chapter residing in 237 Bhikkhuni Aramas, and many novices, Samanera Bhikkhunis, are awaiting ordination. The court observed that, since its commencement in 1998, several Bhikkhuni ordination ceremonies had taken place, and women had become bhikkhunis under the Rangiri Dambulu Chapter.
The respondents drew the court’s attention to Article 9 of the Constitution, which mandates the State to protect and foster the Buddha Sasana. What one gathers from the arguments before the apex court and its judgement is that as Mahanayake Theros may have expressed the opinion that establishing a Bhikkhuni Sasana was not in the interest of Buddhism. The first Respondent apparently sought to defend himself against the allegation of violation of fundamental rights by claiming that he did not include the religious status, Bhikkuni, in the NIC to protect Buddhism.
The landmark legal battle won by Bhikkhunis is a victory for common sense more than anything else. I hope it will help Bhikkhuni Sasana flourish in Sri Lanka. The number of devotees inviting Bhikkhunis to religious functions is increasing. Bhikkhunis receive the recognition they richly deserve.
Venerable Ananda, who sacrificed his own spiritual advancement to tend to the needs of the Buddha, has been criticised in some quarters for persuading the Buddha to allow the ordination of women. But he has done a great service to Buddhism. As envisaged by the Buddha, all four groups of his followers; Bhikkhu, Bhikkhuni, Upasaka, Upasika, with their joint efforts will ensure His gift to the world endures for eternity.
by Dr Upul Wijayawardhana
Opinion
Ignorance is the highest form of corruption

Ross Perot was being interviewed by Larry King on his Larry King Live Show on CNN, while contesting for the American Presidency. At a certain point Ross Perot turned his conversation to the topic of developing the desire for learning and how to develop intelligence in small children. He called it ‘the neuron wiring of infants’.
The rich, educated elites of the English speaking world have known how to motivate children and develop their intelligence for decades but are most reluctant to have the facts of the matter widely known throughout general society, this being a form of cult knowledge. Here, Perot has laid the facts bare for all the world to see. (Note how Venerable Piyadassi of Vajirarama Vihara wrote in his book, Buddhist Meditation, “Ignorance is the highest form of corruption!”)
Perot said that the following information is a scientific fact: Babies arrive into the world just as computers arrive through the post – unconnected. Babies arrive with only the brain to heart, brain to eyes and a few other life-giving functions connected – to start with.
However, they have trillions of wires called ‘neurons’ all of which need to be wired up right.
Modern investigation has discovered what really happens. From birth to eighteen months is the time when a child develops its own positive or negative self-image – he (or she) is a little engine that either thinks he ‘can do’ or ‘he cannot do’.
So, it is a matter of getting these children to their full potential. You have to coax the child through the learning process. The creative part of the brain is like a muscle, so, if the child just sits and watches television it gets nowhere.
Switch off your television!
You have to give the baby ‘building blocks’ and to develop the creative side of his mind – get him enthusiastic about simple things.
You have to keep baby ‘charged up’ and doing creative things.
Then his (or her) brain becomes ‘wired’.
On the other hand, if a child reaches the age of six years , and has never been developed in this way, after that age all the education in the world will not be able to remedy the problem, he says.
Ross Perot gave the example of the West Dallas County School which takes in orphans and children from ‘no-hopers’ and ghetto children.
In that special school the children get shown love and affection and stimulation, they are loved and cherished. [As a result] the child develops a great ‘self-image’. They are kept there right up to third grade.
When they go to the next school 80% of these children are on the honours roll of the school. The other children, without this special treatment are nowhere – they are not on the lists of achievers of the school.
Perot then remarked on how people from Asia are successful in the USA. Usually, they have come from a tightly-knit family background where the neighbours all speak different languages, so that they must speak these to get along.
You can take this one step further and teach children to play the violin at three years using the Suzuki method; that wires up the neurons like crazy.
Educationalists used to say “leave the teaching to us, don’t teach him to read or write, etc., – we’ll do it.” The bad results are now plain for all to see.
Larry King observed that during the recent spate of murderous incidents in the USA schools, the priests, pastors and prelates had nothing constructive to say about these expressions of hate. They just said it was ‘the hand of GOD’.
Perot said that the child’s integrity is the responsibility of the parents.
He strongly recommended the teaching and the practicing of ‘truth,’ ‘honesty’, integrity’, and the teaching of the value of virtue and ethics.
(He fell short of recommending Buddhist practices of observing and controlling ‘the three fires within’ and one’s other defilements; avoiding idleness and its opposite, taking extreme action.)
Perot said that the USA needed all the intellectual horsepower it can get if it is to maintain its position as a superpower.
US television broadcasts violent films all day long. Now children think violence is entertainment. Children think violence is important. It is what adults like to watch. Violence, bullying of other people weaker than yourself, and other predatory behaviour, has become acceptable in the so-called developed ‘west’, it is their way of life.
How come it takes Ross Perot to speak out on this basic but important information? All this must have been known for fifty years already.
Note that governments do not want educated people – they will not want to go off to fight in wars! So, I can conclude that this information is not welcome by the western ruling elites!
Priyantha Hettige
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