Connect with us

Features

Psychological links with Buddhism

Published

on

By Dr. Justice Chandradasa Nanayakkara

Psychology is a broad field that encompasses the scientific study of the human mind, and its processes, such as thought, behaviour, development, personality, emotion, motivation, and more. Psychology is derived from many other fields such as philosophy religion, education sociology, and other sciences. Psychology seeks to unravel the mysteries of the mind and enhance the mental well-being of people.

From time immemorial, the “mind” has been a controversial subject among philosophers, psychologists, and thinkers the world over. The true nature and workings of the human mind continue to resist comprehensive understanding despite years of research and many areas of the mind and its true nature remain unexplored and unsolved to this day. The force of the human mind is the most potent of all forces. It predominates all other forces. (Piyadassi Thera). It can be harnessed for one’s benefit or destruction, no one has comprehended the intricacies of the human mind as comprehensively as the Buddha.

It is significant, more than any other religion, that the teachings of the Buddha consisted of an exhaustive analysis of the complex and intricate workings of the human mind. In Buddhism, the human mind together with thoughts and volitions plays an important role in all aspects of human life. The fundamental teachings of buddhism help us to understand our mind and its true nature and psychological ramifications.

Buddhist teaching contains an extensive discourse on the nature of the human mind. What the Buddha preached for forty-five years during his lifetime and all his cardinal teachings whether it is about the Five Precepts, the Four Noble Truths, the Twelve Links of Dependent Origination, the Noble Eightfold Path, and the Four Sublime States invariably involve the human mind.

For these reasons, Buddhism can be considered the most psychological of spiritual traditions. Buddha was one of the greatest psychotherapists the world has ever produced. He was a unique psychotherapist who delved deeply into the intricacies of the human mind. His therapeutic methods helped millions of people who go through immense physical and mental suffering. Buddha realized it only by comprehending the workings of the mind that a person overcomes many problems human beings face.

An eminent British psychiatrist, Dr. Graham Howe has remarked “To read a little Buddhism is to realize that Buddhists knew. 2500 years ago. far more about modern problems of psychology than they have been given credit for. They studied these problems long ago and found the answers also. We are now rediscovering the ancient wisdom of the East”.

Buddhist teachings on the mind are multifaceted and exhaustive. Many regard buddhism primarily as philosophy, religion, code of ethics, and way of life, but it is also a form of psychology that is consistent with the scientific method that emphasizes introspective observation. Philosopher Alan Watts once wrote, “If we look deeply into such ways of life as Buddhism, we do not find either philosophy or religion as these are understood in the West, we find something more nearly resembling Psychotherapy”.

Buddhism can be regarded as a completely developed system of psychology as it examines and analyses the workings of the mind and the behavior of people at a profound level. Just as Western psychology, it includes analysis and functioning of the human mind, emotion, cognition, behavior, and motivation along with therapeutic practices.

However, in contrast to the Western psychotherapeutic practice that focuses mainly on the diagnosis and treatment of mental disorders, Buddhist clinical psychology focuses on cultivating wholesome states of mind by identifying and treating psychological and other emotional problems. In other words, Buddhism aims at the total integration and transformation of the personality. For these reasons, the psychological aspects of Buddhism can be considered more curative than analytic.

Buddhism is fundamentally concerned with identifying the inner causes of human suffering, the possibility of freedom from suffering, and the means to achieve it.

According to Buddhism, life is always fraught with suffering people suffer untold agony and hardship in their lives. There is so much misery all around us. We constantly hear incidents of suicides, mental sicknesses, and other diseases plucking the lives of many young and vibrant people. Old age, sickness, decay, and death constantly snuff the life out of many people in their prime lives.

People experience suffering in various forms. Just as one can suffer from physical disease, one could also suffer from an unhealthy mindset as the mind and the body are interdependent. The health of the mind influences the health of the body and vice versa.

According to Buddhism, hankering after things that are impermanent, devoid of reality, and subject to decay not recognising the all-pervading nature of impermanence brings about unhappiness and suffering. The reality of continuous change which is one of the characteristics of human existence should be always uppermost in the minds of the people. It is known as annitta (impermanence) in buddhism. Impermanence refers to the uncertain and temporary nature of what people regard as reality.

Many people often act on the basis that many aspects of their lives such as relationships, jobs, income, and other material possessions remain the same. Expecting these temporary circumstances to remain permanent intensifies their suffering, pain, grief, and disappointment when they do occur. An enlightened mind perceives both the impermanence of the phenomenal world and the reality of continuous change. Buddhists are expected to examine themselves with a cultivated mind so that they see the true nature of existence.

Buddha placed great emphasis on the mind and attributed all our problems to the deluded mind. It is the deluded mind of attachment, aversion, and ignorance that leads to mental and physical suffering. Buddhism provides an ideal state of mental well-being that results from disabusing the mind of those afflictive unwholesome tendencies.

As a nontheistic religion, buddhism does not believe in a supernatural God and denies any efficacy of prayers for relief but admonishes its adherents to look for nothing but their efforts for salvation. Buddha’s primary concern was to enlighten people on the most important question of sorrow, its origin, its cessation, and the path leading to its cessation.

The answers to these questions constitute the four noble truths. They are (a) Life is full of suffering (Dukkha), (b) There is a cause for this suffering (Dukkha samaya),(c) It is possible to stop suffering(Dukkha nirodha), (d) There is a way to extinguish suffering. (Dukkha nirodha marga).

Buddhism explains everything in nature as the manifestation of the human mind. For Buddhism, the mind is everything. What you think you become. All that we are is the result of what we thought. It is founded on our thoughts, it is made up of our thoughts. If one speaks or acts with pure thought, happiness follows one, like a shadow that never leaves”. (Dhamma pada) Buddha identified the mind as the main root cause of human suffering and other problems, as the power of our mind can influence our physical and emotional state.

In Buddhism, the importance of the human mind is summed up in the following stanza. “Sabbapassa akaranam, kusalassa upasampada, sacittapariyodapanam, etam Buddhana sasanam” which means avoidance of evil, cultivation of wholesome deeds, and controlling of one’s mind.

If a person’s mind is pure then his thoughts and actions will be pure. When the mind is impure the person is impure. It is the mind that creates human suffering. The mind is continually seeking fame, fortune, power, and sensual pleasure. It is constantly calculating and discriminating. The mind governs everything.

Day and night, in our sleeping and our wakefulness, our mind runs wild in a turmoil of thoughts, emotions, desires, worries, and hatred. Mind is constantly attached to external surroundings tirelessly seeking fame, fortune, power, and pleasure, and constantly calculating and discriminating (John Walters). The mind is like a wild deer chasing after sensory pleasure all the time. Mind is as expansive as limitless space. In buddhism, the root cause of suffering and other problems have been attributed to the mind. It is the mind that dictates a person’s behavior. Many human problems are related to the deluded mind. Buddhists are expected to maintain a balanced and peaceful mind.

Today, there is a lack of awareness of the nature of the phenomenal world that is caused by ignorance. Ignorance in turn causes the attachment, craving, and clinging that lead to suffering. Nirvana is a state of mind free from suffering.

When people have somatic illnesses, ample pharmaceuticals are available to treat them, medicine can cure symptoms of illnesses but not the real ailment, as many illnesses originate from the mind.

Buddhism has made a great contribution to modern psychology. Since the mid-20th century, Buddhist teachings have attracted the attention of modern psychologists and scientists who have absorbed considerable wisdom from Eastern cultures, especially Buddhist philosophy and practices. Its teachings on the mind and practices have been of great interest to neuroscientists and psychologists, who look for solutions to people’s suffering.

Buddhist psychology assumes great significance day by day as people experience high levels of psychological and physical problems in their lives. People turn to Buddhist psychology when they experience trouble and tribulations in life.

Buddhist psychotherapy has been widely used to help people deal with a variety of health conditions including mood and personality disorders. Buddhist teachings have been assimilated into Western mental health treatments as they help apply practices that help to overcome unhealthy unwholesome thinking. The transformative power of mindfulness and meditation techniques has been of immense help to people to train their minds to handle life’s challenges and feel more at peace.

Dr, Herbert Benson a Harvard-trained cardiologist determined that the power of mind over the human body is so great that the monks in meditative states had remarkable control over their body temperature and oxygen intake, and they could use their body heat to dry wet towels wrapped around them, in conditions where most people shiver uncontrollably.

It is believed that people who meditate regularly enjoy lower stress levels, increased well-being, and even were able to reduce their blood pressure and resting heart rate. Meditation has also helped millions of people ease chronic pain, anxiety, and stress, boost mood and immunity, and resolve many other problems.


  • All News Advertisement





Features

Relief without recovery

Published

on

A US airstrike on an Iranian oil storage facility

The escalating conflict in the Middle East is of such magnitude, with loss of life, destruction of cities, and global energy shortages, that it is diverting attention worldwide and in Sri Lanka, from other serious problems. Barely four months ago Sri Lanka experienced a cyclone of epic proportions that caused torrential rains, accompanied by floods and landslides. The immediate displacement exceeded one million people, though the number of deaths was about 640, with around 200 others reported missing. The visual images of entire towns and villages being inundated, with some swept away by floodwaters, evoked an overwhelming humanitarian response from the general population.

When the crisis of displacement was at its height there was a concerted public response. People set up emergency kitchens and volunteer clean up teams fanned out to make flooded homes inhabitable again. Religious institutions, civil society organisations and local communities worked together to assist the displaced. For a brief period the country witnessed a powerful demonstration of social solidarity. The scale of the devastation prompted the government to offer generous aid packages. These included assistance for the rebuilding of damaged houses, support for building new houses, grants for clean up operations and rent payments to displaced families. Welfare centres were also set up for those unable to find temporary housing.

The government also appointed a Presidential Task Force to lead post-cyclone rebuilding efforts. The mandate of the Task Force is to coordinate post-disaster response mechanisms, streamline institutional efforts and ensure the effective implementation of rebuilding programmes in the aftermath of the cyclone. The body comprises a high-level team, led by the Prime Minister, and including cabinet ministers, deputy ministers, provincial-level officials, senior public servants, representing key state institutions, and civil society representatives. It was envisaged that the Task Force would function as the central coordinating authority, working with government agencies and other stakeholders to accelerate recovery initiatives and restore essential services in affected regions.

Demotivated Service

However, four months later a visit to one of the worst of the cyclone affected areas to meet with affected families from five villages revealed that they remained stranded and in a state of limbo. Most of these people had suffered terribly from the cyclone. Some had lost their homes. A few had lost family members. Many had been informed that the land on which they lived had become unsafe and that they would need to relocate. Most of them had received the promised money for clean up and some had received rent payments for two months. However, little had happened beyond this. The longer term process of rebuilding houses, securing land and restoring livelihoods has barely begun. As a result, families who had already endured the trauma of disaster, now face prolonged uncertainty about their future. It seems that once again the promises made by the political leadership has not reached the ground.

A government officer explained that the public service was highly demotivated. According to him, many officials felt that they had too much work piled upon them with too little resources to do much about it. They also believed that they were underpaid for the work they were expected to carry out. In fact, there had even been a call by public officials specially assigned to cyclone relief work to go on strike due to complaints about their conditions of work. This government official appreciated the government leadership’s commitment to non corruption. But he noted the irony that this had also contributed to a demotivation of the public service. This was on the unjustifiable basis that approving and implementing projects more quickly requires an incentive system.

Whether or not this explanation fully captures the situation, it points to an issue that the government needs to address. Disaster recovery requires a proactive public administration. Officials need to reach out to affected communities, provide clear information and help them navigate the complex procedures required to access assistance. At the consultation with cyclone victims this was precisely the concern that people raised. They said that government officers were not proactive in reaching out to them. Many felt they had little engagement with the state and that the government officers did not come to them. This suggests that the government system at the community level could be supported by non-governmental organisations that have the capacity and experience of working with communities at the grassroots.

In situations such as this the government needs to think about ways of motivating public officials to do more rather than less. It needs to identify legitimate incentives that reward initiative and performance. These could include special allowances for those working in disaster affected areas, recognition and promotion for officers who successfully complete relief and reconstruction work, and the provision of additional staff and logistical support so that the workload is manageable. Clear targets and deadlines, with support from the non-governmental sector, can also encourage officials to act more proactively. When government officers feel supported and recognised for the extra effort required, they are more likely to engage actively with affected communities and ensure that assistance reaches those who need it most.

Political Solutions

Under the prevailing circumstances, however, the cyclone victims do not know what to do. The government needs to act on this without further delay. Government policy states that families can receive financial assistance of up to Rs 5 million to build new houses if they have identified the land on which they wish to build. But there is little freehold land available in many of the affected areas. As a result, people cannot show government officials the land they plan to buy and, therefore, cannot access the government’s promised funds. The government needs to address this issue by providing a list of available places for resettlement, both within and outside the area they live in. However, another finding at the meeting was that many cyclone victims whose lands have been declared unsafe do not wish to leave them. Even those who have been told that their land is unstable feel more comfortable remaining where they have lived for many years. Relocating to an unfamiliar area is not an easy decision.

Another problem the victims face is the difficulty of obtaining the documents necessary to receive compensation. Families with missing members cannot prove that their loved ones are no longer alive. Without official confirmation they cannot access property rights or benefits that would normally pass to surviving family members. These are problems that Sri Lanka has faced before in the context of the three decade long internal war. It has set up new legal mechanisms such as the provision of certificates of absence validated by the Office on Missing Persons (OMP) in place of death certificates when individuals remain missing for long periods. The government also needs to be sensitive to the fact that people who are farmers cannot be settled anywhere. Farming is not possible in every location. Access to suitable land and water is essential if farmers are to rebuild their livelihoods. Relocation programmes that fail to take these realities into account risk creating new psychological and economic hardships.

The message from the consultation with cyclone victims is that the government needs to talk more and engage more directly with affected communities. At the same time the political leadership at the highest levels need to resolve the problems that government officers on the ground cannot solve. Issues relating to land availability, legal documentation and livelihood restoration require policy decisions at higher levels. The challenge to the government to address these issues in the context of the Iran war and possible global catastrophe will require a special commitment. Demonstrating that Sri Lanka is a society that considers the wellbeing of all its citizens to be a priority will require not only financial assistance but also a motivated public service and proactive political leadership that reaches out to those still waiting to rebuild their lives.

 

by Jehan Perera

Continue Reading

Features

Supporting Victims: The missing link in combating ragging

Published

on

A recent panel discussion at the University of Peradeniya examined the implications of the Supreme Court’s judgement on ragging, in which the Court recognised that preventing ragging requires not only criminal penalties imposed after an incident occurs but also systems and processes within universities that enable victims to speak up and receive support. Bringing together perspectives from law, university administration, psychology and students, the discussion sought to understand why ragging continues to persist in Sri Lankan universities despite the existence of legal prohibitions. While the discussion covered legal and institutional dimensions, one theme emerged clearly: addressing ragging requires more than laws and disciplinary rules. It requires institutions that are capable of supporting victims.

Sri Lanka enacted the Prohibition of Ragging and Other Forms of Violence in Educational Institutions Act No. 20 of 1998 following several tragic incidents in universities, during the 1990s. Among the most widely remembered is the death of engineering student S. Varapragash at the University of Peradeniya in 1997. Incidents such as this shocked the country and revealed the consequences of allowing violent forms of student hierarchy to persist. The 1998 Act marked an important legal intervention by recognising ragging as a criminal offence. The law introduced severe penalties for individuals found guilty of engaging in ragging or other forms of violence in educational institutions, including fines and imprisonment.

Despite the existence of this law for nearly three decades, prosecutions under the Act have been extremely rare. Incidents continue to surface across universities although most are not reported. The incidents that do reach university administrations are dealt with internally through disciplinary procedures rather than through the criminal justice system. This suggests that the problem does not lie solely in the absence of legal provisions but also in the ability of victims to come forward and pursue complaints.

The tragic reminders; the cases of Varapragash and Pasindu Hirushan

Varapragash, a first-year engineering student at the University of Peradeniya, was forced by senior students to perform extreme physical exercises as part of ragging, resulting in severe internal injuries and acute renal failure that ultimately led to his death. In 2022, the courts upheld the conviction of one of the perpetrators for abduction and murder. The case illustrates not only the brutality of ragging but also how long and difficult the path to justice can be for victims and their families. Even when victims speak about their experiences, they may not always disclose the full extent of what they have endured. In the case of Varapragash, the judgement records that the victim told his father that he was asked to do dips and sit-ups. Varapragash’s father had testified that it appeared his son was not revealing the exact details of what he had to endure due to shame.

More than two decades after the death of Varapragash, the tragedy of ragging continues. The 2025 Supreme Court judgement arose from the case of Pasindu Hirushan, a 21-year-old student of the University of Sri Jayewardenepura, who sustained devastating head injuries at a fresher’s party, in March 2020, after a tyre sent down the stairs by senior students struck him. He became immobile, was placed on life support, and returned home only months later. If the Varapragash case exposed the deadly consequences of ragging in the 1990s, the Pasindu Hirushan case demonstrates that universities are still failing to prevent serious violence, decades after the enactment of the 1998 Act. It was against this background of continuing institutional failure that the Supreme Court issued its Orders of Court in 2025. Among the key mechanisms emphasised by the judgement is the establishment of Victim Support Committees within universities.

Why do victims need support?

Ragging in universities can take many forms, including verbal humiliation, physical abuse, emotional intimidation and, in some instances, sexual harassment. While all forms of ragging can have serious consequences, incidents involving sexual harassment often present additional barriers for victims who wish to come forward. Victims may hesitate to complain due to weak institutional mechanisms, fear of retaliation, or uncertainty about whether their experiences will be taken seriously. In many cases, those who speak out are confronted with questions that shift attention away from the alleged misconduct and onto their own behaviour: why did s/he continue the conversation?; why did s/he not simply disengage, if the harassment occurred as claimed?; why did s/he remain in the environment?; or did his/her actions somehow encourage the accused’s behaviour? Such responses illustrate how easily victims can be subjected to a second layer of scrutiny when they attempt to report incidents. When individuals anticipate disbelief, minimisation or blame, silence may appear safer than disclosure. In such circumstances, the presence of a trusted institutional body, capable of providing guidance, protection and support, become critically important, highlighting the need for effective Victim Support Committees within universities.

What Victim Support Committees must do

As expected by the Supreme Court, an effective Victim Support Committee should function as a trusted institutional mechanism that places the safety and dignity of victims at the centre of its work. The committee must provide a safe and confidential point of contact through which victims can report incidents of ragging without fear of intimidation or retaliation. It should assist victims in understanding and pursuing available complaint procedures, while also ensuring their immediate protection where there is a risk of continued harassment. Recognising the psychological harm ragging may cause, the committee should facilitate access to counselling and emotional support services. At a practical level, it should also help victims document incidents, record statements, and preserve evidence that may be necessary for disciplinary or legal proceedings. The committee must coordinate with university authorities to ensure that complaints are addressed promptly and responsibly, while maintaining strict confidentiality to protect the identity and well-being of those who come forward. Beyond responding to individual cases, Victim Support Committees should also contribute to broader awareness and prevention efforts, within universities, helping to create an environment where ragging is actively discouraged and students feel safe to report incidents. Without such support, the process of pursuing justice can become overwhelming for individuals who are already dealing with the emotional impact of abuse.

Making Victim Support Committees work

According to the Orders of Court, these committees should include representatives from the academic and non-academic staff, a qualified counsellor and/or clinical psychologist, an independent person, from outside the institution, with experience in law enforcement, health, or social services, and not more than three final-year students, with unblemished academic and disciplinary records, appointed for fixed terms. Further, universities must ensure that committees consist of individuals who possess both expertise and genuine commitment in areas such as student welfare, psychology, gender studies, human rights and law enforcement, in line with the spirit of the Supreme Court’s directions, rather than consisting largely of ex officio positions. If treated as routine administrative positions, rather than responsibilities requiring specialised knowledge, sensitivity and empathy, these committees risk becoming symbolic rather than functional.

Greater transparency in the appointment process could strengthen the credibility of these committees. Universities could invite expressions of interest from individuals with relevant expertise and demonstrated commitment to supporting victims. Such an approach would help ensure that the committees benefit from the knowledge and dedication of those best equipped to fulfil this role.

The Supreme Court judgement also introduces an important safeguard by giving the University Grants Commission (UGC) the authority to appoint members to university-level Victim Support Committees. If exercised with integrity, this provision could help ensure that these committees operate with greater independence. It may also help address a challenge that sometimes arises within institutions, where individuals, with relevant expertise, or strong commitment to addressing issues, such as violence, harassment or student welfare, may not always be included in institutional mechanisms due to internal administrative preferences. External oversight by the UGC could, therefore, create opportunities for such individuals to contribute meaningfully to Victim Support Committees and strengthen their effectiveness.

Ultimately, the success of the recent judgement will depend not only on the directives it issued, the number of committees universities establish, or the number of meetings they convene, or other box-checking exercises, but on how sincerely those directives are implemented and the trust these committees inspire among students and staff. Laws can prohibit ragging, but they cannot by themselves create environments in which victims feel safe to speak. That responsibility lies with institutions. When universities create systems that listen to victims, support them and treat their experiences with seriousness, universities will become places where dignity and learning can coexist.

(Udari Abeyasinghe is attached to the Department of Oral Pathology at the University of Peradeniya)

Kuppi is a politics and pedagogy happening on the margins of the lecture hall that parodies, subverts, and simultaneously reaffirms social hierarchies.

by Udari Abeyasinghe

Continue Reading

Features

Big scene … in the Seychelles

Published

on

Mirage: Off to the Seychelles for fifth time

Several of our artistes do venture out on foreign assignments but, I’m told, most of their performances are mainly for the Sri Lankans based abroad.

However, the group Mirage is doing it differently and they are now in great demand in the Seychelles.

Guests patronising the Lo Brizan pub/restaurant, Niva Labriz Resort, in the Seychelles, is made up of a wide variety of nationalities, including Russians, Chinese, French and Germans, and they all enjoy the music dished out by Mirage, and that is precisely why they are off to the Seychelles … for the fifth time!

The band is scheduled to leave this month and will be back after three weeks, but their journey to the Seychelles will continue, with two more assignments lined up for 2026.

In August it’s a four-week contract, and in December another four-week contract that will take in the festive celebrations … Christmas and the New Year.

Donald’s birthday
celebrations

According to reports coming my way, it is a happening scene at the Lo Brizan pub/restaurant, Niva Labriz Resort, whenever Mirage is featured, and the band has even adjusted its repertoire to include local and African songs.

They work three hours per day and six days per week at the Lo Brizan pub/restaurant.

Donald Pieries:
Leader, vocalist,
drummer

Led by vocalist and drummer Donald Pieries, many say it is his

musical talents and leadership that have contributed to the band’s success.

Donald, who celebrated his birthday on 07 March, at the Irish Pub, has been with the group through various lineup changes and is known for his strong vocals.

He leads a very talented and versatile line up, with Sudham (bass/vocals), Gayan (lead guitar/vocals), Danu (female vocalist) and Toosha (keyboards/vocals).

Mirage performs regularly at venues like the Irish Pub in Colombo and also at Food Harbour, Port City.

Continue Reading

Trending