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HOW REBIRTH  TAKES PLACE

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The passing away of the consciousness of the past birth is the occasion for the arising of the new consciousness in the subsequent birth. However, nothing unchangeable or permanent is transmitted from the past to the present.

(From THE BUDDHA AND HIS TEACHINGS by Venerable Narada Mahathera)

“The pile of bones of (all the bodies of) one man
Who has alone one aeon lived
Would make a mountain’s height —
So said the mighty seer.”

— ITIVUT’TAKA

To the dying man at this critical stage, according to Abhidhamma philosophy, is presented a Kamma, Kamma Nimitta, or Gati Nimitta.

By Kamma is here meant some good or bad act done during his lifetime or immediately before his dying moment. It is a good or bad thought. If the dying person had committed one of the five heinous crimes (Garuka Kamma) such as parricide etc. or developed the Jhānas (Ecstasies), he would experience such a Kamma before his death. These are so powerful that they totally eclipse all other actions and appear very vividly before the mind’s eye. If he had done no such weighty action, he may take for his object of the dying thought-process a Kamma done immediately before death (Āsanna Kamma); which may be called a “Death Proximate Kamma.”

In the absence of a “Death-Proximate Kamma” a habitual good or bad act (Ācinna Kamma) is presented, such as the healing of the sick in the case of a good physician, or the teaching of the Dhamma in the case of a pious Bhikkhu, or stealing in the case of a thief. Failing all these, some casual trivial good or bad act (Katattā Kamma) becomes the object of the dying thought-process.

Kamma Nimitta

or “symbol,” means a mental reproduction of any sight, sound, smell, taste, touch or idea which was predominant at the time of some important activity, good or bad, such as a vision of knives or dying animals in the case of a butcher, of patients in the case of a physician, and of the object of worship in the case of a devotee, etc…

By Gati Nimitta, or “symbol of destiny” is meant some symbol of the place of future birth. This frequently presents itself to dying persons and stamps its gladness or gloom upon their features. When these indications of the future birth occur, if they are bad, they can at times be remedied. This is done by influencing the thoughts of the dying man. Such premonitory visions of destiny may be fire, forests, mountainous regions, a mother’s womb, celestial mansions, and the like.

Taking for the object a Kamma, or a Kamma symbol, or a symbol of destiny, a thought-process runs its course even if the death be an instantaneous one.

For the sake of convenience let us imagine that the dying person is to be reborn in the human kingdom and that the object is some good Kamma.

His Bhavanga consciousness is interrupted, vibrates for a thought-moment and passes away; after which the mind-door consciousness (manodvāravajjana) arises and passes away. Then comes the psychologically important stage –Javana process — which here runs only for five thought moments by reason of its weakness, instead of the normal seven. It lacks all reproductive power, its main function being the mere regulation of the new existence (abhinavakarana).

The object here being desirable, the consciousness he experiences is a moral one. The Tadālambana-consciousness which has for its function a registering or identifying for two moments of the object so perceived, may or may not follow. After this occurs the death-consciousness (cuticitta), the last thought moment to be experienced in this present life.

There is a misconception amongst some that the subsequent birth is conditioned by this last death-consciousness (cuticitta) which in itself has no special function to perform. What actually conditions rebirth is that which is experienced during the Javana process.

With the cessation of the decease-consciousness death actually occurs. Then no material qualities born of mind and food (cittaja and āhāraja) are produced. Only a series of material qualities born of heat (utuja) goes on till the corpse is reduced to dust.

Simultaneous with the arising of the rebirth consciousness there spring up the ‘body-decad,’ ‘sex-decad,’ and ‘base-decad’ (Kāya-bhāva-vatthu-dasaka).

According to Buddhism, therefore, sex is determined at the moment of conception and is conditioned by Kamma not by any fortuitous combination of sperm and ovum-cells.

The passing away of the consciousness of the past birth is the occasion for the arising of the new consciousness in the subsequent birth. However, nothing unchangeable or permanent is transmitted from the past to the present.

Just as the wheel rests on the ground only at one point, so, strictly speaking, we live only for one thought-moment. We are always in the present, and that present is ever slipping into the irrevocable past. Each momentary consciousness of this ever-changing life-process, on passing away, transmits its whole energy, all the indelibly recorded impressions on it, to its successor. Every fresh consciousness, therefore, consists of the potentialities of its predecessors together with something more. At death, the consciousness perishes, as in truth it perishes every moment, only to give birth to another in a rebirth. This renewed consciousness inherits all past experiences. As all impressions are indelibly recorded in the ever-changing palimpsest-like mind, and all potentialities are transmitted from life to life, irrespective of temporary disintegration, thus there may be reminiscence of past births or past incidents. Whereas if memory depended solely on brain cells, such reminiscence would be impossible.

“This new being which is the present manifestation of the stream of Kamma-energy is not the same as, and has no identity with, the previous one in its line — the aggregates that make up its composition being different from, having no identity with, those that make up the being of its predecessor. And yet it is not an entirely different being since it has the same stream of Kamma-energy, though modified perchance just by having shown itself in that manifestation, which is now making its presence known in the sense-perceptible world as the new being.

Death, according to Buddhism, is the cessation of the psycho-physical life of any one individual existence. It is the passing away of vitality (āyu), i.e., psychic and physical life (jīvitindriya), heat (usma) and consciousness (vijnana).

Death is not the complete annihilation of a being, for though a particular life-span ends, the force which hitherto actuated it is not destroyed.

Just as an electric light is the outward visible manifestation of invisible electric energy, so we are the outward manifestations of invisible Kammic energy. The bulb may break, and the light may be extinguished, but the current remains and the light may be reproduced in another bulb. In the same way, the Kammic force remains undisturbed by the disintegration of the physical body, and the passing away of the present consciousness leads to the arising of a fresh one in another birth. But nothing unchangeable or permanent “passes” from the present to the future.

In the foregoing case, the thought experienced before death being a moral one, the resultant rebirth-consciousness takes for its material an appropriate sperm and ovum cell of human parents. The rebirth-consciousness (patisandhi vijnana) then lapses into the Bhavanga state.

The continuity of the flux, at death, is unbroken in point of time, and there is no breach in the stream of consciousness.

Rebirth takes place immediately, irrespective of the place of birth, just as an electromagnetic wave, projected into space, is immediately reproduced in a receiving radio set. Rebirth of the mental flux is also instantaneous and leaves no room whatever for any intermediate state (antarabhava). Pure Buddhism does not support the belief that a spirit of the deceased person takes lodgement in some temporary state until it finds a suitable place for its “reincarnation.”

This question of instantaneous rebirth is well expressed in the Milinda Panha

The King Milinda questions:

“Venerable Nagasena, if somebody dies here and is reborn in the world of Brahma, and another dies here and is reborn in Kashmir, which of them would arrive first?

“They would arrive at the same time. O King.

“In which town were you born, O King?

“In a village called Kalasi, Venerable Sir.

“How far is Kalasi from here, O King?

“About two hundred miles, Venerable Sir.

“And how far is Kashmir from here, O King?

“About twelve miles, Venerable Sir.

“Now think of the village of Kalasi, O King.

“I have done so, Venerable Sir.

“And now think of Kashmir, O King.

“It is done, Venerable Sir.

“Which of these two, O King, did you think the more slowly and which the more quickly?

“Both equally quickly, Venerable Sir.

“Just so, O King, he who dies here and is reborn in the world of Brahma, is not reborn later than he who dies here and is reborn in Kashmir.”

“Give me one more simile, Venerable Sir.”

“What do you think, O King? Suppose two birds were flying in the air and they should settle at the same time, one upon a high and the other upon a low tree, which bird’s shade would first fall upon the earth, and which bird’s later?”

“Both shadows would appear at the same time, not one of them earlier and the other later.

The question might arise: Are the sperm and ovum cells always ready, waiting to take up the rebirth-thought?

According to Buddhism, living beings are infinite in number, and so are world systems. Nor is the impregnated ovum the only route to rebirth. Earth, an almost insignificant speck in the universe, is not the only habitable plane, and humans are not the only living beings. As such it is not impossible to believe that there will always be an appropriate place to receive the last thought vibrations. A point is always ready to receive the falling stone.



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Sinharaja world heritage

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Conservation Outlook Assessment: Significant Concern

By Professor Emeritus Nimal Gunatilleke

Continued from Yesterday

 

Water diverted from Ampanagala reservoir to Muruthawela will be used to meet the irrigation deficit of Muruthawela and Kirama Oya systems and the balance will be transferred to Chandrika Wewa, through existing LB canal of Muruthawela scheme up to 13.8 km and a new canal of 17.0 km. After that, the water requirement of Hambantota harbour is to be transferred to Ridiyagama tank through the Walawe river and Liyangasthota anicuit. However, due to the extreme length of the diversion through the three-river basins of Nilwala, Kirama Ara and Urubokka Oya, it will lead to a massive conveyance losses of the diverted water while on the way to the Walawe basin. Furthermore, enormous costs associated with its construction, a failure to fully realise the intended outcomes due to a shortage of water budget will simply be a burden that Sri Lanka cannot afford with her current economic condition, according to Eng. Prema Hettiarachchi. It may be worth recording that the water ingress into the grouted tunnel of the Uma Oya near Ella has still not been fully repaired, even though the Uma Oya project is nearing completion. An expensive lesson to be learnt on the nature of the weathered geological structure, lineaments and implementing its unexpected and costly mitigatory measures which will eventually to be paid back by this and future generations of tax payers of this country.

According to the Irrigation Department web site postings, Mahaweli Consultancy Bureau has initiated the Environment Impact Assessment (EIA), but due to the unavailability of concurrence of the Forest Department, revised TOR has not been issued by the CEA. Therefore, due to the unavailability of updated TOR, the EIA study has been delayed.

Environmentally, the most contentious issue highlighted in the news media is the proposed construction of a RCC dam at Madugeta to build a reservoir for which around 79 ha of forested (and some agricultural) lands in Sinharaja and a portion of prisine riverine forest in Dellawa would be inundated. On the Sinharaja side of the proposed Madugeta reservoir (right abutment) at present there are home gardens and small-scale tea plantations in addition to good riverine forests. In contrast however, proportionately a larger area of luxuriant forest of Dellawa, which is a part of the new ‘Sinharaja Rain Forest Complex’ would go under the chain saw for this reservoir construction (left abutment). The Geo-engineering report of May 2019 on GNDP has revised the siting of the dam to a more favourable location with supposedly reduced impacts but they forewarn that the three core-drilling along the proposed dam axis that had to be temporarily abandoned due to protests made by the villagers, need to be completed to confirm the geological suitability for the dam site.

 

Are there any Environment-Friendly Alternative Options?

As an alternative site for a dam on Gin Ganga, Eng. Nandasoma Atukorale (Specialist Engineer [Hydropower]) has proposed a location at the confluence of Mahadola with Gin Ganga at the village of Mederipitiya, way back in 2006. According to him, the riverbed at this site is 261 masl and have a catchment area of 132 km2. He proposes the construction of a 35 m high concrete gravity type dam that would form a reservoir with a storage capacity of 65 million cu.m and a potential discharge of 320 million cu.m of water annually which could divert 293 million cu. m of water to the SE Dry Zone. Most importantly, this region passes through a relatively narrow section of the river which is ideally suited for a dam according to him. However, geological suitability and socio-economic impacts of local communities need to be investigated, beforehand.

Quite interestingly, Eng. Athukorale claims that ‘although it is not economically very attractive, another 200 million cu.m of water could be diverted to the Nilwala basin by constructing a dam across Gin Ganga at the downstream of the confluence with Dellawa Dola at the village of Madugeta, with an 8000 m long tunnel which could be considered at a later stage provided further water shortages are experienced in the area’.

 

Now that the proposed Madugeta reservoir is receiving heavy criticisms from the environmental front, wonder whether Mederipitiya option proposed by Eng. Athukorale could be revisited for the diversion of Gin-Nilwala river water to the SE Dry Zone.

In a research paper titled ‘Comparison of Alternative Proposals for Domestic and Industrial Water Supply for Hambantota Industrial Development Zone’ Eng. Prema Hettiarachchi makes a comparison among three irrigation projects Kukule Ganga, Gin-Nilwala and Wey Ganga to convey water from the SW wet zone to SE dry zone.

She proposes yet another option that is probably still on the drawing boards to be considered which is the Wey Ganga diversion in Ratnapura District. According to her, this could meet the industrial and drinking water requirement (154 MCM + drinking water) of Hambantota metropolitan area at a significantly lower cost and with less damage to the environment. Further, there is a possibility of augmenting this scheme by diverting a part of Kalu Ganga catchment at a later stage.

Eng. Hettiarachchi further states that ‘by comparing the workload, it could be estimated to be nearly one third that of the Gin-Nilwala diversion. The Wey Ganga diversion can be carried out at a significantly lower cost by local agencies. That can also address the water scarcity of Hambantota metropolitan area including the requirements of international harbour and proposed industrial development zone with the relatively less environmental damage which is a major issue with respect to large scale projects. Construction period will also be less since the workload is less and can be carried out by the local agencies’.

What I have strived to show with this detailed irrigation engineering information available on public domain in the form of research publications, is that the Madugeta reservoir option is not the only one available for taking water from the wet zone rivers to the SE Dry Zone which is indeed a legitimate requirement for agricultural and industrial development of that region.

Pre-feasibility studies have been conducted on these options since 1968 and a considerable wealth of technical information is already available with the Irrigation Department. Apparently, according to knowledgeable irrigation engineers, there are more environmentally friendly, and cost-effective options with greater assurance of water conveyance to the SE Dry Zone available for consideration. It is often the case that during pre-feasibility studies of these large engineering projects, environmental concerns are given the least priority. Steady supply of water during extreme drought events which are becoming more frequent depends very much on the nature of the vegetation cover of the watershed area. These environmental aspects need to be critically evaluated before such costly projects are designed. As an example, although, the major engineering work of the Uma Oya project has been almost completed, its cost-effectiveness is yet to be seen with a denuded watershed, a potential of heavy soil erosion on top of the unexpected heavy expenditure on tunnel boring and other engineering works.

Biologically speaking, the Dellawa Forest Reserve is an integral part of Sinharaja Rain Forest Complex representing the pristine climax forest vegetation of SE wet lowlands and provide a vital connectivity link to adjoining Diyadawa forest of equal significance via the remains of Dombagoda forest. Therefore, clearing a riverine strip of this forest for the construction of Madugeta Reservoir would lead to an irreparable and irreplaceable damage to its characteristic riverine/flood plain forest vegetation.

On the other hand, pledging a reforestation initiative of a much larger area with Hevea rubber as a compensatory measure proposed by the political administration is totally unacceptable. Preserving intact forests in protected areas has no substitutes or replacements. Furthermore, the Natural Heritage Wilderness Area act and the binding articles of the UNESCO Convention on Protection of the World Cultural and Natural Heritage to which Sri Lanka is a signatory, clearly state that causing direct or indirect damage to a natural heritage is legally not permissible.

In summary, the Sinharaja World Heritage Site is already in a state whose biological values are threatened and/or are showing signs of deterioration and significant additional conservation measures have been recommended to restore these values over the medium and long term. Adding more threats like the construction of reservoirs inside protected areas at this stage would inevitably downgrade the values further to a ‘critical conservation outlook’ which is not what the citizenry of Sri Lanka and the world at large would acknowledge as ‘sustainable development’.

The author of this article is a member of the National Sustainable Development Council of Sri Lanka and he thanks Dr Jagath Gunathilaka of Peradeniya University for providing the geotechnical information described herein. The author can be contacted at .)

 

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US seeking way out of Afghan killing field

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As the Biden administration makes its initial moves to extricate the US’ remaining security forces personnel from Afghanistan, it would do well to ponder on former US President John F. Kennedy’s insightful comment on foreign policy: ‘Domestic policy can only defeat us; foreign policy can kill us.’ This is a rare nugget on the nature of foreign policy.

Considering the high costs, human and economic, a country could incur as a result of blundering on its foreign policy front, Kennedy could be said to have spoken for all countries. However, there is no denying that the comment is particularly applicable to expansionist powers or ‘hegemonic’ states.

Sensible opinion is likely to be of the view that the US decision on quitting Afghanistan should have come very much earlier; may be a couple of years after its bloody misadventure in the conflict and war-ridden country. Considering the terribly high human costs in particular the US’ 20 long years in Afghanistan have incurred, the US could be said to have committed one of its worst foreign policy blunders, overshadowing in severity the blood-letting incurred by the super power in Vietnam. However, in both theatres, the consequences for the US have been of unbearable magnitude.

The US death toll speaks for itself. At the time of writing more than 2,300 US security forces personnel have been killed and over 20,000 injured in Afghanistan. Reports indicate that over 450 Britons have died in the same quagmire along with hundreds of similar personnel from numerous other nationalities. Apparently, it took an exceptionally long period of time for the US to realize that Afghanistan for it was a lost cause.

The lesson that the US and other expansionist powers ought to come to grips with is that it would not be an ‘easy ride’ for them in the complex conflict and war zones of the South. The ground realities in these theatres are of mind-boggling complexity and Afghanistan drives this point home with notable harshness. Power projection in South-west Asia and persistence with its ‘war on terror’ were among the apparent prime objectives of the US in Afghanistan as well as in Iraq but what the US did not evidently take into consideration before these military involvements were the internal political realities of these countries that are not at all amenable to simplistic analyses and policy prescriptions.

The Soviets ought to have come to grips with some features of the treacherous political terrain presented by Afghanistan in the late eighties but their principal preoccupations were related more to the compulsions of the Cold War. Simply put, the Soviets were bent on preserving the ‘satellite’ status of Afghanistan and their war effort was aimed at this in the main. Preparing Afghanistan for democracy was not even least among the Soviet Union’s concerns, of course.

However, the same does not apply to the US. The latter helped the Mujaheddin in the task of getting rid of the Soviet presence in Afghanistan but its aim was also to have a US-friendly regime in Kabul that would be a veritable bridgehead of US power and influence in the region on a continuous basis. In other words, the US expected the regime which replaced the Soviets to be pro-Western and essentially democracy-friendly. The US did not in any way bargain to have in Afghanistan Islamic fundamentalist regimes whose political philosophies were the anti-thesis of democracy as perceived in the US and practised by it.

However, the Islamic fundamentalist Taliban regime which eventually came to power in the mid-nineties in Afghanistan, once the Soviets withdrew, defied all Western expectations. As is known, the Taliban was not only repressive and undemocratic but was staunchly opposed to everything Western. There were no hopes of the Taliban working towards Western interests. Besides, the US did not expect to see in Afghanistan a country dangerously divided on ethnic, tribal and religious lines. The problems of Afghanistan have been compounded over the years by the coming together of the Taliban and the Al-Qaeda and these groups have world wide Islamic fundamentalist links.

It has been the aim of the US to have in Kabul religiously moderate, pro-democratic regimes but as developments have proved over the past few decades these administrations have not been in a position to hold out against the Taliban. In fact, it is the Taliban that is veritably at the helm of power in Afghanistan currently and years of futile attempts at trying to contain the Taliban have brought home to the US and its allies that they have no choice but to talk to the Taliban in order to secure some respite to effect ‘an honourable exit’ from the bloodied land. This is where matters stand at present.

However, as pointed out by commentators, it is the Afghan civilian population that has suffered most in the decades-long blood-letting in the country. Conservative estimates put the number of Afghan security forces personnel killed in Afghanistan at around 60,000 to date and the number of civilians killed at double that figure.

Accordingly, the Afghan people would be left to face an uncertain and highly risk-riddled future when the last of the US security forces personnel and their allies leave Afghanistan in September this year. The country would be left to its own devices and considering that the Taliban will likely be the dominant formation in the country and not its legitimate government, the lot of Afghan civilians is bound to be heart-rending.

There is plenty to ponder on for the US and other democratic countries in the agonies of Afghanistan. One lesson that offers itself is that not all countries of the South are ‘ready for democracy’. This applies to very many countries of the South that already claim to be democracies in the Western sense. Southern ‘democratic’ polities defy easy analysis and categorization in consideration of the multitude of identity markers they present along with the legitimacy that they have achieved in the eyes of their states and populations. What we have are dangerously volatile states riddled with contradictions. Relating to them will prove to be highly problematic for the rest of the world.

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The Soul

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The Soul (also known as Ji hun) is based on the sci-fi novel ‘Soul Transfer’, written by Jiang Bo in 2012. The novel was widely popular and inspired director Cheng Wei-Hao to adapt the tale into a movie. The story is about a married couple who are determined to uncover the truth behind strange activities in their community. According to the official synopsis for the film from Netflix, while investigating the death of a businessman, a prosecutor and his wife uncover occult secrets as they face their own life-and-death dilemma. The film stars Chang Chen, Janine Chang and Christopher Lee among others.

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