Features
Lumbini – Birth and Rebirth
by Bhante Dhammika of Australia
As is well-known, Lumbini is the first of the four major holy places in Buddhism, it being the place where the person who was to become the Buddha was born. Almost every account of the Buddha’s life, traditional and contemporary, recounts the incidents that supposedly occurred at his conception and birth: his mother dreaming of a white elephant before or as she conceived; giving birth to him while grasping the branch of a tree; and he emerging from her right side. Some later accounts even add that Mahamaya was a virgin when she gave birth. None of these stories are mentioned in the Tipitaka.
The only discourse in the Tipitaka dealing with the Buddha’s birth is the Acchariyabbhuta Sutta which relates several wondrous events that supposedly occurred before, during and immediately after the event. However, not all the ‘wonders’ it mentions should be dismissed as fantastic exaggerations; some may have been based on fact, while others may have had a didactic purpose.

For example, the discourse claims that Mahamaya gave birth while standing, which is by no means improbable. Little is known of ancient Indian birthing practices, but it appears that women commonly delivered in either a sitting, lateral or upright position. Interestingly, Britain’s Royal College of Midwives recommends upright birthing and says that it is quite safe if the midwife and other attendants are properly trained and prepared for it.
The discourse also says that a brilliant light appeared when the Buddha was born – not a star indicating a particular location as with the Christian nativity story – but one which allowed beings to think differently about each other. The sutta says: “When the Buddha came forth from his mother’s womb, a great immeasurable light more radiant even than the light of the gods shone forth into the world… And even in the dark, gloomy spaces between the worlds where the light of our moon and sun, powerful and majestic though they are, cannot reach, even there did that light shine.
“And the beings that are reborn in that darkness became aware of each other because of that light and thought, ‘Indeed there are other beings here’.” It would seem that this story was not meant to suggest that an actual light appeared when the Buddha was born. Rather, it is a literary device, an allegory, a way of saying that the advent of the Buddha would enable beings to become aware of each other, thus making empathy and understanding between them more likely.
Almost the only thing that can be said with certainty about the Buddha’s birth is that it took place in Lumbini, a place between the Buddha’s hometown and the main Koliyan town – Kapilavatthu and Devadaha. The birth is always depicted as happening in the open, with Mahamaya standing and grasping the branch of a tree, and although tradition says Lumbini was a garden, the Tipitaka says it was a village (gama) and King Asoka’s Lumbini inscription calls it a village too. So it is much more likely that she gave birth in one of the village houses or at least under some type of shelter.
The Buddha asked his disciples to try visit the places where the four pivotal events in his life occurred, one of these being Lumbini, and pilgrims must have started going there perhaps even while the Buddha was still alive. The first person we know of to have gone there was King Asoka who made a pilgrimage in 249 BCE. After that we have no records of Lumbini until the Chinese pilgrim Faxian went there at the beginning of the 4th century CE.
About two centuries later another Chinese pilgrim, Xuanzang, visited but neither he or Faxian gave much information about Lumbini other than to mention a few landmarks and to say that it was a rather forlorn place. It seems that by the Muslim conquest of India in the 13th century Lumbini was already lost in the jungle, it’s very whereabouts forgotten. Nothing is known at all about it for the next 1,000 years until the second half of the 19th century. Buddhists still knew of Lumbini’s significance in their religion but it seems they made no effort to locate it, an endeavor task that was taken up by westerners.
As a knowledge of Buddhism by westerns and particularly by British scholars grew, so did an interest in the religion’s historical geography – an interest which grew into a passion and a passion that became a race, to discover the places associated with the Buddha, particularly where he was born and his hometown.
Initially, where the Buddha attained awakening (Bodh Gaya) and where he proclaimed the Dhamma for the first time (Sarnath) were identified with little trouble, then one by one, Kosambi, Savatthi, Rajagaha, Visali and Kusinara were located and excavated, but Lumbini and Kapilavatthu remained frustratingly evasive. The ancient texts all said these two places were near each other so scholars knew that if they found one they would be able to find the other.
The Chinese pilgrims had left fairly detailed information about in what direction and how far one was from the other and scholars argued with each other, sometimes with a great deal of bile, where Lumbini might be found. The more intrepid of those involved in the search even hacked their way through the jungle risking malaria and tigers in a determined effort to be the first to find either place.
Eventually, some of the more perceptive scholars thought the two places might lie somewhere across the British-Indian border in Nepal, in what was called the tarai. This sparsely populated and thickly forested strip of land ran along the India-Nepal border and was dangerously malarial and deliberately left like that by the Nepal’s government in order to deter unwanted foreigners entering the kingdom.
Nonetheless, a few British officers – Vincent Smith, Laurence Waddell and Alois Fuhrer had got managed to get permission to explore parts of the tarai through the good offices of the British authorities. Fuhrer claimed to have discovered several antiquities in the area but all of them were shown to be fraudulent.
Interestingly, on several occasions the British went remarkably close to locating Lumbini without knowing it. In 1816 their surveyors demarcated the India-Nepal border in such a way that Lumbini ended up being in Nepal a mere seven km north of Indian territory. As a result, today one often reads or hears the ridiculous claim that “the Buddha was Nepalese.” If the surveyors had explored the jungle a bit more they might have stumbled on King Asoka’s great pillar and perhaps put the border slightly to its north, and Lumbini would have been in India.
A little more than 60 years later they missed another chance. In 1880, Laurence Waddell, a doctor and passionate amateur antiquarian with a particular interest in locating the Buddha’s birthplace, had been posted to a district abutting the Nepalese border and some locals had informed him that there was a stone pillar in the jungle just across the border in Nepal.
Intrigued, he instructed one of his Indian workers to go there and make a copy of any inscription that might be on the pillar, which was done. However, the worker made a copy of a small piece of graffiti near the top of the pillar – Asoka’s now famous inscription being covered by centuries of rubbish and rubble at the time. When Waddell read the graffiti, which was of no significance, he gave the pillar no further thought, and thus missed having the honor of discovering Lumbini. In the end, that honor went to a Nepalese rather than a Briton.
A Nepalese nobleman named Khadga Shumsher (1861-1921) happened to be the governor of the province which included Lumbini at this time and he came to know about British interest in finding the Buddha’s birthplace. When he heard about the pillar he went to see it, dug away some of the earth around its base and revealed Asoka’s inscription. To cut a long and rather complicated story short, British scholars heard of Shumsher’s discovery, the Nepalese gave them permission to make a copy of the inscription, it was translated and the words “for here the Lord was born” (hida Bhagavam jate ti) finally confirmed the location of Lumbini.

Newspapers in India, Germany, Britain and even Russia all reported the news. Over the next 18 months at the request of the British Indian government the Nepalese gave permission for scholars to visit Lumbini, including some of the big names in Indian and Buddhist studies, including Prof. Rhys David, Vincent Smith, L Waddell, and Willium Hoey.
Right next to Asoka’s pillar was a small temple to a goddess called by the locals Rupam Devi, the interior of which some of these visitors tried to examine, but not being Hindus the presiding swami would not let them enter. However, Hoey managed to slip into the temple unnoticed and found that its principle image was actually an ancient much worn and damaged image of the Buddha’s birth.
Realizing the importance of Lumbini’s identification, in 1899 the British authorities managed to get permission from the Nepalese government to allow
an archaeologist to come to Lumbini to do some excavations. Thinking that a Hindu would be more acceptable to the Nepalese they chose P. C. Mukherji although he was given only two months in which to do his exploration. Of many important discoveries Mukherji found was the missing part of the nativity image in Lumbini’s temple.
One would have hoped that the discovery of Lumbini would allow pilgrims to once again go there in keeping with the Buddha’s instructions that it would be uplifting for a devotee’s faith it they did so. But it was not to be. Nepal’s oppressive and reactionary Rana government was determined to prevent any outside influence into the kingdom, fearing, probably correctly, that it would endanger their grip on power.
Thus for the next 50 years it was almost impossible to visit Lumbini despite being only a few km from Indian territory. Despite such hinderances a few people, sometimes in disguise, managed to do so. A trickle of Indian, Burmese and Sri Lankan Buddhists were able to get to Lumbini, mainly because the border guards thought they might be Nepalese. A few Europeans managed to do it also.
For example, in 1933 the German Indologist Ernst Wald Schmidt teamed up with a small group of locals and accompanied them all the way to what he called “the Bethlehem of Buddhism.” But as soon as he got there a guard noticed him and demanded he leave, although they did allow him to have a look around before being accompanied back to the border.
In 1951 Nepal’s Rana regime was finally overthrown, the king, who had been confined to his palace for decades was freed, and the first attempt to establish a modern democracy in the country was made. In 1955 Indian prime minister Jawaharlal Nehru wrote to the king of Nepal informing him that the coming year would mark the 2500 anniversary of the Buddha’s birth which was expected to be celebrated around the world and suggested that he develop Lumbini for the numerous pilgrims who were expected to visit the Buddhist holy places.
King Mahendra took the hint and with a development plan provided by the Indians, a reasonably good road was constructed from Lumbini to Nautanwa (which was to become the main India-Nepal border crossing), a tourist bungalow, post office and a small Theravadin vihara were built and a tube well was dug, all paid for by the king – 100,000 rupees all told. Further, he had a forest of sal trees planted a modest garden laid out and banned animal sacrificed being made in the temple, something he could do as many Nepalese believed, an incarnation of Vishnu.
On the big day of the 1956 Buddha Jayanti the king actually visited Lumbini and announced that from that day onwards that Vesak would be a public holiday.
It should also be noted that beginning in the 1930s but especially after 1951, the Newari Buddhists of Kathmandu, many of who had converted from Mahayana to Theravada, did much to help develop Lumbini: leading pilgrim parties, looking after pilgrims who came, petitioning the governments concerning problems at Lumbini, etc., chief among being Ven. Dhammaloka and Ven. Aniruddha, an alumni of Sri Lanka’s Vidyalankara Pirivana.
When, in 1967, the deeply religious Buddhist Secretary-General of the United Nations, U Thant, visited Nepal he flew from Kathmandu to Lumbini and after his visit commented: “This is the most important day of my life” and then broke into tears.
On his return to Kathmandu, he met King Mahendra and discussed with him the possibility of further enhancing Lumbini’s sanctity. On his return to New York, he set up a UN committee to turn the nativity site into an international center for peace, got UNESCO involved who in turn hired the famous Japanese architect to draw up a master plan. Tange visited Lumbini and spent some time studing Buddhism and its history (he was not at all religious), and in 1978 his firm submitted its design.
The project to preserve Lumbini and landscape the sacred garden and surrounding park was supposed to be finished by1985, but bureaucratic indolence and corruption in Nepal slowed progress and in 2005 without ever seeing the completion of his master plan. Despite these and other setbacks, Tange’s master plan is largely finished and with most Buddhists countries and several bigger Buddhist organizations building temples there, Lumina has been reborn.
Features
Redefining ageing in Sri Lanka
by Prof. M. W. Amarasiri de Silva
I have often pondered the factors that have allowed me to reach the age of 78, a milestone that stands in stark contrast to the shorter lifespans of the generations before me, with my father passing away at 68 and my grandfather at just 49. It is both a humbling and fascinating realisation to know that I am currently the longest-living person in my family’s known lineage, yet this milestone naturally invites a deeper reflection on how best to account for such a distinct disparity. A closer look at our familial history reveals the stark realities of earlier eras: my grandfather passed away in 1931, shortly before my father’s marriage, and my father ultimately succumbed to thrombosis in 1974. Yet here I am, decades later, still going strong at 78. Solving this puzzle of longevity requires looking beyond mere chance to consider the powerful interplay of generational advances in public health, modern cardiovascular medicine, shifting dietary and lifestyle habits, and the gradual reduction of environmental stressors across the decades. How, then, do these converging historical and medical shifts help us truly make sense of such a remarkable generational transformation?
Sri Lanka’s demographic journey
For more than a century, Sri Lanka’s demographic and epidemiological journey have served as a global paradigm for what can be accomplished when a nation prioritises social investment over raw economic output. Long before the term human development index gained currency in international policy circles, our island had already begun laying the groundwork for a public health system that was radically egalitarian in its design and astonishingly effective in its execution. In the decades immediately preceding and following independence, the narrative surrounding Sri Lanka’s medical achievements was anchored in the heroic conquest of acute mortality.
The rapid expansion of a free, state-funded medical network, the aggressive eradication of endemic malaria through widespread spraying and vector management, the introduction of universal childhood immunisations, and the relentless lowering of maternal and infant mortality rates collectively transformed a post-colonial tropical society into an outlier of longevity. When post-independence health planners first measured the life expectancy of the average Sri Lankan citizen in the mid-twentieth century, a newborn child could expect to live barely past fifty years. Today, robust demographic data confirms that average life expectancy in Sri Lanka has surged to nearly seventy-eight years, with women routinely living past seventy-nine—a figure that stands head and shoulders above our South Asian neighbours and rivals the health profiles of many high-income Western nations.
Yet, this extraordinary victory over acute infectious disease and early death has brought Sri Lanka face to face with a second, far more insidious health crisis. The very success of our twentieth-century public health campaigns ensured that millions of citizens survived childhood and mid-life infections, only to age into an environment increasingly characterised by urbanisation, dietary shifts, sedentary occupations, and psycho-social stress. As a direct consequence, the island’s disease burden has undergone a dramatic structural flip. Non-communicable diseases—specifically type 2 diabetes mellitus, essential hypertension, ischemic heart disease, cerebrovascular accidents, chronic kidney disease, and various forms of malignancy—now account for more than eighty percent of all deaths nationwide. For much of the past forty years, our healthcare infrastructure struggled to adapt to this shifting terrain. The legacy system, designed primarily to treat sudden, acute episodes of illness like respiratory infections, dysentery, or acute trauma, applied that same reactive logic to chronic condition management. Patients were conditioned to seek medical intervention only after a physical crisis had manifested—when severe retrosternal chest pain signalled a myocardial infarction, when unmanaged hyperglycaemia caused irreparable blurred vision or peripheral gangrene, or when a sudden ischemic stroke left a family patriarch or matriarch permanently paralysed. That era of reactive, crisis-driven medicine is finally ending, yielding to a quiet but profound revolution in how health is monitored, preserved, and restored.
Age of paradigm shift
We are entering the age of paradigm shift powered by the convergence of early molecular diagnostics, low-cost wearable health technologies, point-of-care digital sensors, minimally invasive surgical techniques, and advanced interventional cardiology. Modern clinical science is moving decisively away from the blunt rescue operations of the past toward a model of continuous, predictive risk management. Rather than waiting for organs to fail or arterial walls to rupture, contemporary medicine seeks to identify biological vulnerabilities at the cellular and metabolic level long before a single outward symptom appears. In doing so, it is not merely adding passive years to the human lifespan; it is fundamentally altering the biological trajectory of human aging in Sri Lanka, preserving physical autonomy, cognitive clarity, and productive vitality well into the twilight years.
To fully grasp the magnitude of this transformation, one must examine the devastating trajectory of type 2 diabetes in South Asia and how new diagnostic and monitoring tools are systematically dismantling its reign. For generations, metabolic disease was understood as an inevitable accompaniment of aging or an unavoidable genetic fate. South Asian populations possess a well-documented genetic predisposition toward central adiposity and insulin resistance at significantly lower body mass index thresholds than their Western counterparts. Historically, diabetes was detected through basic fasting blood sugar tests administered only when a patient presented with classic symptoms such as excessive thirst, frequent urination, or unexplained weight loss. By the time those symptoms emerged, however, subtle metabolic damage had already been accumulating quietly within the body for a decade or more. Microvascular damage to the retina and kidney glomeruli, along with macrovascular stiffening of the coronary and carotid arteries, had already taken root.
Timeline rewritten
Modern diagnostic protocols have completely rewritten this timeline. The widespread clinical adoption of Glycated Haemoglobin testing, alongside advanced assays measuring fasting insulin and homeostatic model assessment of insulin resistance, now allows clinicians to spot subtle metabolic dysregulation long before blood glucose levels breach the threshold of clinical diabetes or even standard prediabetes. Doctors can now inform a forty-year-old patient that while their blood sugar appears superficially normal on a standard panel, their pancreas is hyper-secreting insulin to clear that glucose—a clear warning sign that metabolic exhaustion is looming five to ten years down the road.
Even more transformative than early laboratory screening is the rapid miniaturisation and commercialization of personal monitoring technology, most notably Continuous Glucose Monitors. These small, water-resistant sensors, affixed painlessly to the upper arm, utilise microscopic filaments embedded in interstitial fluid to continuously record glucose concentrations twenty-four hours a day. Through wireless telemetry, they stream real-time glycaemic data directly to a user’s smartphone. For the first time in medical history, the invisible dynamics of human metabolism are rendered instantly visible to the individual. A user in Colombo or Kandy wearing a continuous monitor no longer must guess how a heavy lunch of refined white rice, a late-night sweet meat, or a forty-minute brisk walk affects their blood chemistry. They can observe the precise glycaemic spike in real time and watch how physical activity accelerates glucose clearance into muscle tissue.
This immediate biofeedback loop transforms the patient from a passive recipient of quarterly doctor’s orders into an empowered, active manager of their own biology. For individuals in the early prediabetic spectrum, continuous visibility provides the behavioural trigger required to implement targeted dietary modifications, stress management, and exercise routines that can completely arrest or reverse the progression toward overt diabetes. For those already living with diagnosed diabetes, continuous monitoring paired with modern pharmacotherapy—such as SGLT-2 inhibitors and GLP-1 receptor agonists that not only manage glucose but directly protect renal and cardiac tissue—drastically dampens dangerous glycaemic variability. By preventing severe spikes and nocturnal hypoglycaemic crashes, these technologies protect the delicate microvascular bed of the kidneys and eyes, virtually eliminating the tragic secondary complications of blindness and end-stage renal disease that historically plagued aging Sri Lankans.
A parallel revolution
A parallel revolution is unfolding in the management of systemic hypertension, the proverbial silent killer responsible for most stroke deaths and heart failure hospitalizations in our country. Hypertension is notoriously insidious because elevated arterial pressure causes no physical discomfort until catastrophic vascular damage occurs. For decades, the standard method for diagnosing hypertension was an opportunistic blood pressure reading taken with a manual sphygmomanometer during a sporadic visit to a hospital OPD or private dispensary. This method was notoriously fraught with diagnostic error. Patients frequently suffered from white-coat hypertension, where the stress of being in a clinical setting artificially elevated their reading, leading to over-prescription of medication. Conversely, others suffered from masked hypertension, where normal clinic readings concealed dangerously high blood pressure spikes during routine working hours or sleep.
The widespread availability of affordable, clinical-grade digital blood pressure monitors, smart wristbands, and ambulatory blood pressure cuffs has rendered sporadic clinic readings obsolete. Individuals can now capture comprehensive, multi-day home blood pressure profiles that accurately reflect their cardiovascular reality across morning, evening, and resting states. Automated smart wearables can detect subtle arterial stiffness and wave velocity trends, alerting users to early vascular aging long before persistent resting hypertension becomes established.
The clinical payoff of catching mild blood pressure elevations in their earliest phases is immense. Early lifestyle interventions, such as dietary sodium restriction, increased potassium intake through local produce, weight management, and low-dose antihypertensive agents like ACE inhibitors or calcium channel blockers, can easily reset arterial pressure back to optimal ranges. Maintaining arterial elasticity over decades prevents the hypertrophy of the left ventricle of the heart, preserves the delicate filtration barriers of the renal capillaries, and shields the cerebral vasculature from micro-aneurysms. Consequently, the incidence of devastating haemorrhagic strokes and vascular-dementia-induced cognitive decline—conditions that historically stripped elderly Sri Lankans of their dignity and independence—is declining among populations with access to early vascular management.
Interventional advancements
When cardiovascular disease does breach these early preventive barriers, modern surgical and interventional advancements ensure that an acute cardiac event no longer carries the death sentence or permanent disability that it did a generation ago. The field of interventional cardiology has evolved from major open operations toward extraordinarily precise, minimally invasive procedures. Half a century ago, a severe coronary artery blockage required open-heart surgery, complete with a sternotomy, heart-lung bypass machinery, weeks of intensive hospital care, and months of painful recovery. Today, through advanced transradial cardiac catheterization, an interventional cardiologist can enter the arterial system via a tiny puncture in the patient’s wrist under local anaesthesia. Utilising high-resolution fluoroscopic imaging, intra-vascular ultrasound, and fractional flow reserve technology, the cardiologist can navigate directly into the coronary vessels, clear the occluding atherosclerotic plaque, and deploy state-of-the-art drug-eluting stents to restore full myocardial perfusion within hours.
Moreover, surgical innovations have dramatically expanded the upper age limits of who can safely undergo complex structural heart procedures. Historically, an elderly patient in their late seventies or eighties suffering from severe aortic valve stenosis was considered far too frail to survive the trauma of traditional valve replacement surgery. Today, the advent of Transcatheter Aortic Valve Replacement allows cardiac teams to deliver a fully functional biological valve through a femoral catheter directly into the heart while it continues to beat. Similarly, electrophysiological breakthroughs—including tiny, leadless pacemakers implanted directly into the cardiac chambers and sophisticated implantable cardioverter-defibrillators—continuously monitor cardiac rhythm, firing micro-electrical shocks to instantaneously terminate fatal ventricular arrhythmias without any human intervention. These mechanical and surgical triumphs mean that a cardiac diagnosis in late life no longer signals an irreversible descent into bedridden invalidity. Instead, septuagenarians and octogenarians are routinely restored to functional physical capacity, walking, traveling, and living independently.
The convergence of these preventive diagnostic tools, wearable monitoring gadgets, metabolic therapies, and minimally invasive cardiac surgeries is driving a profound paradigm shift in how we conceptualise the aging process itself. For centuries, biological aging was viewed as an inescapable, uniform process of decay characterised by progressive frailty, multi-organ breakdown, and loss of functional independence. Today, geroscience—the study of the biological mechanisms driving aging—has demonstrated that the physical decline traditionally associated with old age is largely the cumulative result of unmanaged, low-grade chronic pathology. By systematically neutralising chronic hyperglycaemia, hypertension, sub-clinical inflammation, and vascular occlusion early in life, modern medicine is successfully decoupling chronological age from physiological decline.
Conceptual shift
This conceptual shift is best reflected in the growing clinical focus on healthy life expectancy, or health span, as opposed to raw lifespan. Life expectancy merely measures the total number of years an individual lives from birth to death; health span measures the number of those years lived in full physical health, free from chronic disease, functional disability, or severe cognitive impairment. Historically, even as Sri Lanka’s total life expectancy expanded during the late twentieth century, our average health span lagged significantly behind, creating a painful decade-long gap at the end of life spent battling chronic invalidity, reliance on family caregivers, and heavy financial burdens from constant hospitalizations.
By pushing the onset of chronic disease into the extreme final years of life—a phenomenon known in epidemiology as the compression of morbidity—modern health technologies enable citizens to preserve their vitality, cognitive sharpness, and muscular mobility well into their seventies and eighties. Older adults are no longer forced by physical frailty into early social and economic isolation. Instead, they remain active, productive participants in their communities, continuing to teach, write, advise, manage businesses, and contribute their accumulated wisdom to the nation’s social and economic capital. Aging in contemporary Sri Lanka is gradually ceasing to be defined by decline and dependency, evolving instead into a prolonged phase of active, self-directed life.
However, as we celebrate these triumphs of science and engineering, we must confront a critical societal question: how can Sri Lanka ensure that this revolution in longevity is democratised across all segments of our population, rather than remaining an exclusive privilege reserved for the urban affluent? Advanced continuous glucose monitors, high-end smart wearables, drug-eluting stents, and specialized interventional care carry significant financial costs. In a nation currently navigating complex economic recovery and tight fiscal constraints within the public health sector, there is a very real danger that a widening technological divide could create a two-tiered aging experience—where wealthy urban citizens enjoy healthy longevity while low-income and rural populations remain vulnerable to unmanaged chronic disease and premature death.
Bridging the gap
Bridging this gap requires an intentional, forward-looking public health strategy. The Ministry of Health’s ongoing expansion of Healthy Lifestyle Centres across island-wide primary healthcare networks represents an important step in the right direction. These centres must be equipped not merely with basic blood pressure cuffs and weighing scales, but with digital point-of-care diagnostic tools capable of measuring HbA1c, lipid profiles, and renal function markers instantaneously in remote rural clinics. Furthermore, public health policy must leverage our national mobile telecommunications infrastructure to deploy community-level digital health tracking. Telemedicine platforms, automated SMS health reminders, and subsidized digital monitoring devices distributed to high-risk individuals in rural agricultural and industrial districts can democratize preventive care, catching metabolic and cardiovascular risks in tea plantation workers and paddy farmers just as effectively as in Colombo executives.
Ultimately, the story of health in Sri Lanka has always been one of extraordinary resilience and institutional ingenuity. Just as our public health pioneers in the mid-twentieth century proved to the world that a developing nation could eradicate tropical diseases and achieve high life expectancy through free public education and universal healthcare, our contemporary medical system must now demonstrate that preventive longevity can be made accessible to all. The tools to detect disease before it strikes, to monitor bodily health in real time, and to surgically repair failing organs are already in our hands. By integrating these modern technologies into our public health fabric, Sri Lanka can ensure that the gift of long life is matched by the gift of enduring health, productivity, and human dignity for generations to come.
Features
The Ghost Stories of Edith Wharton
Tales of Mystery and Suspense 16:
I have thus far looked only at novels, but in recent years I have also read several short story collections full of suspense and mystery. The first of these that I will explore is by someone not usually associated with such work. Edith Wharton was rather known for her incisive stories about American high society in the 19th century, on the lines of Henry James, though she was brilliant and less convoluted .
She was not someone I had read in childhood, but for some reason I have on my shelves several books by her, though I cannot now recollect from where they were all collected, and when. Over the years I read several of the novels I have, and enjoyed them, but for some reason I do not think I took down The Ghost Stories of Edith Wharton, a comparatively slim volume, that had been tucked away amongst my children’s books.
I could recollect none of the stories, except for the last two, the plots of which came back to me as I began reading them. One was called ‘All Souls’’ and was about a lady who lived by herself and found one night that all her servants had gone away, leaving her alone in the house. She had broken her ankle that day and been put to bed, with strict injunctions not to move, but when her bell was not answered she had staggered up, to find the electricity not working and no one at home. The voice she heard in the kitchen turned out to be from a radio.
When she awoke on what she thought the following morning, she was told she had imagined things and the servants were all back in place, and it was only the same morning. I had remembered by then that the probable explanation was that the servants had all gone to celebrate a witches’ sabbath, for it was All Souls’ Day when the dead walk. What I had forgotten was that before she fell she had seen a woman walking up to the house, and when a year later she saw the woman again, she fled, to stay with her cousin, who narrates the story. She never went back to the house.
The last story in the book is more straightforward, about a young man who goes to stay with an explorer he had met, who has set up house in the desert. But his host is not there when Medford arrives, and he is looked after by his manservant Gosling, who said Almondham was due back any day. But he did not arrive, and meanwhile there was less and less water to drink, for Medford refused wine and there was no Perrier.
Meanwhile his bath water smells, and I then remembered that in fact Gosling had killed his master, though perhaps not intentionally, and put him in the well. The reason was that he had not been allowed any leave and, just when he thought Almondham would relent, he said he was expecting a visitor and Gosling would have to stay on.
But while this is no great mystery, Edith Wharton creates suspense by making Medford worry about whether Gosling is correct in telling him not to trust the Arab servants, who were likely to kill him if he went off alone with them. And though it is more and more obvious that Gosling has not told him the truth, Medford is sure of nothing, until he suddenly finds Gosling about to push him into the stinking well, though he then backs off.
These two stories, which I remembered, perhaps because they had been anthologized elsewhere, were the most compelling, though I did find almost all the others also quite readable. And almost all held one’s interest, with the suspense being maintained until the end – and beyond it sometimes since the stories were sometimes open ended.
Amongst the most gripping was the story of a man who decided to visit the sister, who lived alone in Brittany, of an old friend. But when he got to a darkened house, he suddenly remembered that he had been told the woman had died. So he is quite convinced, when an old woman lets him in, and he is confronted by a shadowy figure on the stairs, that this is a ghost.
She begs him to stay, for she says she has felt appallingly lonely since she died, but he finally breaks away and flees. But when he tells the sister this, and says he is sorry he had not visited the grave, for she had wanted to be buried in her garden, he is told that she had not died, but only had a cataleptic fit, from which she had recovered.
Several other stories deal with adultery, or affection for a man, on the part of a woman treated badly by her husband. These stories, it is suggested, reflect Wharton’s own situation, for the man she married was serially unfaithful and not at all sympathetic, and they parted company. But women were expected to uphold rigid standards of behaviour, and many of Wharton’s heroines suffer accordingly.
The most dramatic of these involves a woman who meets her lover in a crypt, which her husband walls up, with a statue of her he has commissioned, the face of which breaks up to indicate the grief that overcame her. I have read similar outcomes in stories by Balzac and also Nirmali Hettiarachchi, adapted by the latter, but only here does stone change shape to express the grief that led to the deaths of all the women.
In another story a husband strangles a dog a woman lavished love on since she was alone, with a necklace he had given her and which she passed to an admirer, a necklace the husband had somehow got back. He then strangled all other dogs she paid attention to, but one night when she went down, the man who loved her having come back, to warn him that her husband was home, she heard him being attacked at the top of the stairs by the ghosts of all the dogs. And since dog bites were seen on the dead body, she was acquitted of the charge of murder which had been brought against her.
There are tales too of possession by dead women, one ending in an exorcism, the other with the husband vanishing, after getting letters from his dead wife, leaving his new wife and her mother dimly understanding what has happened. All these denouements are, if not as dramatic as in the last two stories, memorable, which is why I have little doubt this is the first time I read these other stories. And they serve to emphasize the talent of a remarkable woman, who made a life for herself away from the conventions of American society.
Features
To skillfully fall from the clouds…
A memoir by Thamasha Abeynaike
Glancing at the phone for a photo before the start of the first charter flight of the day, I noticed the time was 11:11. It seemed like a nod from the universe that this was bound to be a memorable day — and the 27th of December 2021 didn’t disappoint.
Capt. Gihan Fernando (Capt. GAF) greeted us at the hangar and after a reminder to me, as an observer on the flight, to ‘Take lots of photos!’, we waved him goodbye.
After a flawless sector from Ratmalana to beautiful Sigiriya, PIC Capt. Dinindu Ruwanpathiranage (Capt. Dinny) taxiied onto the apron and we awaited the arrival of our passengers for the next sector : Sigiriya to Koggala.
To say we were blessed with the most relaxed and understanding couple as passengers for this sector would be an understatement.
Wassim and Marya, who are now an indescribable part of our aviation lives, shared their plans of a beautiful vacation on the coast of Weligama.
Personally, I was excited for my favourite approach in Sri Lanka — the approach into Koggala Airport — bordered on one end by the beach, and the other by the Koggala Lake.
Our take off from Sigiriya was at sharp 13:00h and our lives were shaken within the next 52 mins.
While overflying Kurunegala, and following a descent down to 5000ft MSL, the engine of our trusted 4R-GAF Cessna 172 aircraft started to run rough. Following troubleshoots and after our trained procedures, Capt. Dinny diverted to Katunayake International Airport.
- Pre-Takeoff at Ratmalana Airport : Photo by Author
The Italian phrase “Cadere dalle nuvole” (direct translation : ‘to fall from the clouds’) — means “When you’re forced to face the reality.”
We are trained in Forced Emergency Landing Procedures throughout our flying careers countless times. I, myself, have chatted to my friends over numerous dinners about aerodynamics and emergency procedures. However, when the actual engine of your aircraft is giving up on you, there is no definite prediction of descent rate and glide range.
We ran through the emergency procedures many times with one of our ever supportive passengers, Wassim, mentioning, ‘We will not disturb you. You guys get us down safely.’ No better words could have been spoken and a confident voice echoed in my head ‘We’re all going to be safe’.
While perfectly lined up with a cleared runway at Katunayake Airport and with Capt. Dinny talking to and working with a misfiring engine, the engine of our C172 finally completely shut down at 200ft.
This is a testament to the indefinable skill of Capt. Dinny — to make a split second decision to abandon the approach and turn to a paddy field on his right, upon which we touched down beautifully at an impressive speed of 55knots at 13:52h.
Unfortunately, while slowing down in the mud, the aircraft collided with a concrete road which was slightly raised from the field level.
Zoom image will be displayed
I am forever grateful for this sequence of events, as Capt. Dinny’s skill and the thought of keeping the nose raised throughout the landing roll, saved us from being crushed by the instrument panel collapsing onto us.
Six months later, we have
physically recovered.
After listening to the stories of hearing this news and rushing to our side — from our families, friends, students to the aviation community — I can only sum it all up to one word : Grateful.This redirection was a blessed awakening to the true value of life and what potential a great training, instinct and a calm mindset hold in this beautiful field of aviation.
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