By Dr. Nalani Hennayake and
Dr. Kumuduni Kumarihamy
(Continued from Friday)
The statistics and information aside, what this tells us is that the hope for immunization through a vaccine for the coronavirus could be far off than we think. Dynamics of vaccine politics exists within global politics and the capitalist economy. The Drug Controller General of India has approved the Oxford COVID-19 vaccine developed by AstraZeneca and another by the Indian manufacturer Bharat Biotech for emergency care. During his recent visit to Sri Lanka, India’s Foreign Minister had pledged that India would prioritize Sri Lanka when supplying vaccines to other countries. In the same meeting, the Indian Foreign Minister had reiterated “India’s backing for Sri Lanka’s reconciliation process and an ‘inclusive political outlook’ that encourages ethnic harmony while the Sri Lankan Foreign Minister rejoiced in the merits of ‘Neighbourhood First Policy’.” At the same time, it was reported that Sri Lanka is making plans to sign an agreement to secure the COVID-19 vaccine through the COVAX facility, which is already approved by the Cabinet.
Various news reports indicate that Sri Lanka is discussing whether to obtain the vaccines from the United States, Britain, or Sputnik V vaccine from Russia. However, it is clear that Sri Lanka has entered into world politics of vaccines. Such vaccine politics tells us that we need to steadily continue controlling strategies such as social distancing, contact tracing, antigen, and PCR testing, significantly raising awareness at the micro-community level. The kind of resilience that local people display when a family member undergoes an infectious disease such as measles and mumps are remarkable. People must be reminded of their resilience and caring. The communities must be made aware of the importance of safeguarding against the coronavirus, given its increased politicization and uneven possibilities of immunization and care.
While it is difficult to anticipate an equitable distribution of the vaccines globally, Sri Lanka’s situation will be determined by the number of vaccines received and the pandemic’s increased politicization. The WHO recognizes four categories of vulnerable persons/groups: Persons at risk of more serious illness from COVID-19, persons or groups with social vulnerabilities, persons or groups living in closed settings, and persons or groups with a higher occupational risk of exposure to the virus. What guarantees that these groups will be considered on a priority basis and the process of immunization will not be biased towards economic and political power? The global geographies of vaccines communicate to us two important messages. First are the difficulty and the disadvantaged position of obtaining vaccines for Sri Lanka as a less-developed country, and as a result, the COVID-19 pandemic can be protracted. Until the vaccines are obtained and a sizeable population of, at least, the risk category – including the frontline health care and security personal – are immunized, we will automatically be identified as vulnerable territories in terms of bio-security. Second, this vulnerability can be manipulated politically, both globally and nationally, to negotiate other deals with powerful countries to trade with vaccines.
The possibility of uneven geographies of care is a fact that should be anticipated given that a majority of the infected are from what we call ‘low-income, low-social status’ communities. There is now a tendency to identify COVID-19 as a disease of the impoverished. The local government bodies such as Municipal councils must reevaluate their position, not how they have acted to control the pandemic, but what they have failed to do in addressing the social welfare issues of the urban low-income communities.
As we look at the possible geographies of care, it is evident that the existence of a relatively good hospital network (at national, regional, and local levels) with relatively good coverage of the entire country has been immensely helpful in treating and caring for COVID-19 patients and those suspected. In addition to the already existing hospitals, the government has converted various government institutions into treatment centres in different parts of the island. This provides breathing space for the government hospitals when dealing with COVID-19 patients and patients who need critical medical care for other illnesses. It should also not be forgotten that the Public Health Inspectors were a category of lesser-known among the hierarchy of the health workers. Their role in curtailing the COVID-19 pandemic has been indispensable: Working not under the best of circumstances and with the minimum personal protective equipment. The average labourer who was entrusted with the strenuous task of sanitizing public places must be cared for too.
The public health system operationalized through MOH areas, a total of 347 MOH areas, as per the Annual Health Statistics Report 2017, is an essential component of controlling the pandemic now or in the future. The health sector generally receives only 1.59 percent of the GNP and 5.94 percent of the National Expenditure, a measly share for an essential sector. According to the same Report, Sri Lanka records an acute shortage of health personnel. There is a significant shortage of nurses and doctors: One doctor for 1083 people, one nurse per 471 people, one Public Health Midwife for 3533 people. As we look into the possible geographies of care, the significance of Primary Health Care Units, the MOH-based public health system, in maintaining a healthy country is indisputable.
Micro-geographies of COVID-19
In its interim guidance issued on May 18, 2020, the directive issued by the WHO is as follows: “Physical and social distancing measures in public spaces to prevent transmission between infected individuals and those who are not infected, and shield those at risk of developing serious illnesses. These measures include physical distancing, reduction or cancellation of mass gatherings and avoiding crowded spaces in different settings (e.g., public transport, restaurants, bars, theatres), working from home, and supporting adaptations to workplaces and educational institutions. For physical distancing, WHO recommends a minimum distance of at least one meter between people to limit the risk of interpersonal transmission.” Thus, the WHO recommendation includes two components: physical distancing of one meter between people and social distancing as much as possible in the social events, gatherings, etc.
This requirement was initially communicated as social distancing (සමාජ දුරස්ථභාවය) in Sri Lanka. The exercise of ‘physical and social distancing’ during COVID-19 reminded us of the work of two Political Geographers, Robert E. Norris, and L. Lloyd Haring. They argued that “every person has [is] a portable territory that is larger than the space s/he physically needs” (1980:9). They further wrote that “This territory is called personal space. It is similar in some ways to a political territory. Both personal space and political space are bounded, occupants of each type of space interact with each other of their kin, and uninvited intruders in both types of areas cause stress and behavioural changes within the intruded area.” It is imperative to understand that the personal space or the portable territory is unique to each individual in both size and shape, and they may vary over time and space, according to their specific individual requirements. In such a situation, how can we/how do we regiment this personal space in fear of the uninvited intruder of the coronavirus pathogen, through a standard measure of one or two meters between individuals? Until the COVID-19 pandemic emerged, this space, the portable territory of ours, had been taken for granted. We operated with a sense of relative autonomy over our portable territories. Now, we are told by the state and those in charge of controlling the pandemic how to operate these portable territories, maintaining a distance of one to two meters from each other. It is also expected that every person would carry out this ‘social distancing’ uniformly.
In early years, geographers were influenced by the science of spatial distancing, proxemics, introduced by the Cultural Anthropologist Edward T. Hall, who studied proxemics to understand human spatial behaviour at a micro-scale. In his famous book, “The Hidden Dimension,” published in 1966, he introduced a typology of human spatial distancing. This typology classifies the micro-spatiality of human beings into four types of spaces: intimate space, personal space, social space, and public space. Each type of space is demarcated with a specific distance, internally divided into a near phase and a far phase. The ‘portable territory’ mentioned above includes the intimate and personal spaces in this typology. According to Hall’s generalization, these portable territories end at four feet (1.2 meters), where social space begins. In his typology, ‘social space’ (See Diagram 01) spans between four to twelve feet, which is housed between personal and the public space. Edward T. Hall elaborates that “a proxemic feature of social distance is that it can be used to insulate or screen people from each other” (1966: 123). Social distance thus demarcates the end of physical dominion of an individual or, in other words, literally the jurisdiction of the portable territory.
Diagram 01: Distance Typology
In the case of COVID-19, hypothesizing that every person could be a possible carrier of the pathogen, one must maintain the one-metre distance. The distance of one-meter marks the outer boundary of the personal space and the inner boundary of the social space. An effective way to control the pathogens’ spread is to ensure that one strictly remains within one’s portable territory or, control people’s proxemic behaviour. This is very challenging since human beings have been civilized as social beings with defined and undefined social spaces!
Social distancing has become our new norm, and there is an undeniable need for this restriction. However, proxemic behaviour is not entirely an individual matter of concern. People of different cultures display different proxemic patterns; in other words, proxemic patterns are culturally highly conditioned. The concepts of ‘near’ and ‘distant’ are culturally different and relative. “The specific distance chosen (between two or more individuals) depends on the transaction, the relationship of the interacting individuals, how they feel and what they are doing… (Hall, 1969: 128). Human space requirements are generally influenced by his/her environment and surroundings and cultural norms. It is essential to understand the various elements in the immediate surroundings and the larger social context that contribute to our sense of spaces, distances, and relations. Implementers of social distancing may think that all people in a queue are potential carriers of the coronavirus, and therefore, one must maintain a distance of one meter. But some people may feel uncomfortable with social distancing simply because they may have socialized into different proxemic patterns.
Our proxemic behaviour may change, given the particular circumstances. For example, the need to feed a crying child at home, ailing parents, or one’s family overrides the fear of the virus, and the social distance is often contracted, in fear the person in front may grab what you may need. How people feel about each other at a particular time in a given space is a decisive factor in maintaining distance. In his study, Edward T. Hall explains that when people are angry and frustrated, they unknowingly tend to move closer. Some people often forget or become inconsiderate about maintaining social distance simply because of the urgency that being served in a regular queue entails. On such occasions, people are often characterized and labelled as irrational, undisciplined, and even unruly, whereas in political gatherings, opening ceremonies, personalized ‘bodhi pujas,’ etc., proxemic behaviour is often overlooked.
The standard proxemics required to control the COVID-19 pandemic are not realities for people who live in congested localities such as urban low-income areas and plantation areas where COVID-19 is fast spreading. Public services and commercial activities must be streamlined to facilitate a rational proxemic behaviour to maintain the social distance (see, for example, photograph no.1), with the understanding that the proxemic behaviour is culturally conditioned. It is very self-explanatory. Our discussion on proxemics here is not an argument against the requirement of one-meter restriction or any other form of social distancing. But understanding the cultural nuances of proxemics helps us be sensitive and intelligent when handling difficult situations rather than labelling people as irrational, undisciplined, and uncultured.
Few conclusive thoughts
What we have tried to emphasize in the article is the need and value of contextualizing the COVID-19 pandemic geographically. There are two aspects to this. First, it is imperative that the prevalence of the COVID-19 is mapped at the GN level with the available data focusing on individual MOH divisions. With our ‘sample’ exercise of Kandy, we have shown that a better spatial picture can be derived from GN level mapping. Since the MOH division, among others, is a crucial operational spatial unit for matters of public health, it is essential to map the number of COVID-19 patients at the MOH level, preferably even randomly locating them within GN divisions. The unintended benefit of such mapping would be that the existing health record systems (IMMR/eIMMR, etc.) will be further developed as a spatial health record system. A spatial health record system helps to understand the ecological dynamics of any disease and can be used as a real-time health monitoring and surveillance tool. The existing health record systems contain patients’ identity numbers (bed-head ticket number), age, gender, postal address, etc. If locational information such as GN, DSD, and district can be added, the data can easily be extracted at any spatial unit from the database for analysis in a crisis. Moreover, the postal addresses can be converted to Geographic Coordinates, indicating the patients’ geographical locations, using geocoding techniques.
Second, it is essential to understand the socioeconomic and ecological contexts of areas where the disease spreads at high intensity. Such a task is made difficult because of the unavailability of data relating to socioeconomic contexts at the GN level. However, the existing administrative system and its resources (Divisional Secretaries, Grama NIladharis, etc.) can be utilized to gather information about local areas. The process of controlling the pandemic must be localized with the MOH as the key operational spatial unit while adhering to national health guidelines and ethical concerns. It is time for the MOH-led system to take pro-active measures (i.e., creating awareness), in collaboration with the existing administrative setup, community organizations and networks, to safeguard the areas where the disease has not yet spread. Most importantly, this process needs to be monitored at the district level. Perhaps, district task forces need to be established to assess and take stock of the district’s current situation, preferably at the GN division level, and implement management and preventive measures.
In its recommendations, the WHO has repeatedly emphasized the need to adhere to both public health and social measures and, very importantly, select and ‘calibrate based on their local context.’ The WHO writes very clearly in its ‘COVID-19 Global Risk Communication and Community Engagement Strategy,’ that “COVID-19 is more than a health crisis; it is also an information and socioeconomic crisis.” It highlights the need to be ‘informed by data that cover the community needs, issues, and perceptions’ and engage with the communities. When the pandemic becomes protracted and the vaccines are not within reach, it is crucial to engage with the communities at the lower levels to respond to the COVID-19 pandemic. The authorities must pay special attention to the areas that it has not yet spread and take pro-active measures to safeguard those areas, perhaps with the assistance of community organizations and institutions to create awareness among communities.
It appears that people are becoming complacent, and this can exacerbate the situation. Generally, people expect the government to control the second wave and are less inclined to take responsibility for individual behaviours and public health and social measures. On the other hand, the government seems to expect the full responsibility to be taken by the individuals. As the pandemic situation is drawn out, people tend to take risks for granted and assumes normalcy. Such complacency can be detrimental to the process of controlling the pandemic. Such complacency is also a result of poor or lack of communication about the disease, specially among vulnerable communities. Although the Ministry of Health has developed a comprehensive set of health guidelines, whether they are effectively communicated to the people is a matter of concern. Many people cannot grasp the severity of the disease and the significance of adhering to preventive health and social measures. Therefore, authorities must seriously consider sharing the responsibility of controlling the pandemic with the communities.
Finally, while we encourage mapping as a tool that can facilitate better decision making, it is important to understand that maps, and even charts and diagrams, etc., can become ‘political technologies.’ Such political technologies can instil a sense of concern, fear, and anxiety among the decision-makers and the public. We see that the pandemic is fast politicized in Sri Lanka. Mapping and geo-visualization of COVID-19 should not be ruled out either in fear of exposure or political manipulation, as it may suggest how the pandemic needs to be acted upon effectively at the local level.
Dr. Nalani Hennayake teaches a range of Human Geography courses) and Dr. Kumudini Kumarihamy teaches GIS and Health at the Department of Geography, University of Peradeniya.
Olga Sirimanne (1923 – 2021)
My darling beautiful angelic wife Olga (First batch of Air Ceylon stewardesses) and I commenced a partnership of love in Holy Matrimony on 17th June 1954. We loved each other deeply, enjoyed a blissful relationship for over 66 happy years with each other. We devoted our lives to give love and happiness not only to each other but also to all those who came to know us during our delightful almost 100 years. Beautiful incidents and memories are portrayed in several photo albums. Our friends and family loved listening to Olga’s exciting experiences and stories laced with humour and laughter as she was an excellent story teller.
Olga was blessed with three loveable children, Sunil, Laksen and a beautiful daughter Minoli; adorable grandchildren, Shelana and Sanjev, Rahel and Sariah, Kaitlyn and Taylor; great grandson, Sevan and darling niece, Ashie whose mother (Olga’s only sister) passed away some years ago. Ashie considered Olga, her ’Loku Ammie’ as her surrogate mother. Her son-in-law and daughters-in-law too loved her deeply with great respect and love. She held them fondly close to her heart with pride.
Her lifelong heart-throb was me. She always called me ‘darling’ but never addressed me as ‘Siri’ though all her friends did. Since I was ‘Thathie’ to our loving children, she too affectionately called me ‘Thathie’ even when she was on the verge of passing away. I too enduringly called her ‘Ammie’ as I loved her as much as our children.
Her gentle protective care and devotion helped me to maintain youthful looks and excellent health to celebrate my 100th birthday on 31st January 2020. She and our daughter had arranged a Holy Mass at home followed with a surprise birthday party attended by a few close friends and relations. She too received Holy Communion with blessings for the peaceful and happy years of coexistence with me. I too responded to her caring ways and helped her maintain her health and beautiful charming looks to the end.
Her 98th birthday was on 12 January 2021. She was greeted by me first thing in the morning, with loving kisses, hugs and prayers to God for giving us another year of peace and happiness. She received with warm wishes lots of beautiful bouquets and baskets of flowers, birthday cards and a countless number of telephone calls from children, grandchildren, relations, friends and loved ones here and scattered around the globe. It thrilled her to know that so many remembered and loved her.
Deep within our hearts, there was this chilling fear of the unbearable sorrow if one of us was left without the other. As age was creeping into our lives, every night we started reciting together a prayer to God before going to sleep, kissing each other and whispering, “I love you darling, God Bless you.”
The inevitable happened on 3rd February 2021 when my darling (Olga) passed away in my arms to the Kingdom of Heaven to be with Jesus. Thus, ended our happy and peaceful partnership, me afflicted with sorrow and yearning for her presence. I love you darling, my love. Rest in Peace.
Our children, Sunil, Laksen, Minoli and I wish to thank all those who attended the private funeral, sent floral tributes and messages of condolences and regret our inability to thank you individually . Please accept our heartfelt gratitude.
Divided people in a distorted democracy
The Geneva Calamity comes more from the thinking of the Ministry of Foreign Affairs, than that of the former Chilean politician who is now the UN High Commissioner for Human Rights.
It is such thinking of disaster advancement that made our Foreign Minister tell the Geneva meeting in his virtual address that Sri Lanka acted in ‘self-defence” in the fight against the LTTE’s terrorism. Was it self-defence that led to the actions of the armed forces or the fundamental right to safeguard the unitary state, sovereignty and territorial integrity of the Republic of Sri Lanka – whether Democratic Socialist or not?
The debate will go on in Geneva about our actions for self-defence, that defeated the LTTE, and what has taken place after that assurance of self-defence, that relates to wider reaching issues of Human Rights, with emphasis on responsibility and accountability. Now that Yahapalana is no more, it is the task of the Powers of Fortune, or Saubhagya, to make its own case on how Sri Lanka relates to the international community. This is certainly no easy task as we see the unfolding of the politics and crooked governance in Sri Lanka.
As the echoes of Geneva goes on, we are much more involved in the Easter Sunday carnage and the Presidential Commission report on it. The people are certainly puzzled as to why the planners and directors of this hugely bloody act of Islamic terrorism have not been revealed. We have the unique situation where the person who appointed this Commission of Inquiry, none other than former President Maithripala Sirisena, is to be legally punished for this carnage.
Are we to have special satisfaction on the possibility that future Heads of State, who appoint such commissions of inquiry, will be the first accused, even in the much-delayed reports of such commissions? There is not much hope for such satisfaction. The Head of State is the emblem of supremacy, with all the powers of the 20th Amendment to the Constitution.
The families of the victims of that terrorist attack at the Katuwapitiya -Negombo, Kochchikade – Colombo, and Batticaloa churches, will certainly remain in search for the exposure and punishment of those who planned and carried out these situations of carnage. What we are shown is the true purpose and meaning of a Presidential Commision of Inquiry – PCoI.
We have certainly gone back to the origins of such inquiries, and the powers of Saubhagya at Rajavasala, have shown their honour to J. R Jayewardene, who brought the Presidential Commission as the show of the five-sixth majority Jayewardene Power. Mr. Sirisena may remember how the first PCoI of the Jayewardene era, ensured the removal of civic rights to Mrs. Sirimavo Bandaranaike, the defeated Prime Minister and Mr. Felix Dias Bandaranaike, former Minister of Justice.
Punishment of one’s political opponents is the stuff and substance of Presidential Commissions of Inquiry, and Sri Lanka is now showing the whole world how much this is a part of a Distorted Democracy. A show of power that was enabled by 69 lakhs of voters in the presidential election, followed by the parliamentary two-thirds gained through those who bowed their so-called critical heads on ‘Dual Citizens” coming to Parliament, and the huge Muslim MP cross-over – for the benefits they must have gained – as all such cross-over politicians always obtain.
The Archbishop of Colombo, Malcolm Cardinal Ranjith, who certainly prevented the Easter Sunday carnage leading to even more bloodshed, by a few timely words of caution and Christian thinking that tragic day, must be now wanting to know why he was so keen to get the report of this Commission. Who were the planners, the funders, the trainers and leaders of this carnage? What will the people know in the weeks and months to follow, and how much can the feelings of the families that were the bloody victims of this massacre of the innocents, be brought to some relief?
This PCoI is the answer to the political prayers of those manipulating power today. It is the answer to the continually rising Cost of Living, the protection to those who keep destroying our forests and jungles, the safeguard for all those who keep reducing the Alimankada pathways of our elephants, it is the whistle blow of go ahead to the forces of urban destruction, and the show-piece managers of Presidential visits to the rural people.
The rising voices of sections of the Maha Sangha against this PCoI, the call from Christian voices to expose and deal with the planners and movers of this carnage, and the louder voices for the protection of nature and the environment, will be the cause of joy to the powers of a Deadly Dominant Democracy. It is the message of power to those who take pride in killings of the past – be it the Tigers of the LTTE, or the cases of killed, injured and missing journalists, and the abduction of children.
The powers that be will continue to sing loud about how we acted in self-defence against the LTTE terror. The echoes of Geneva will keep ringing in the ears of manipulative politics and power. But this and other PCoI reports that are seen as the substance of crooked power, will soon lead our people and country to an Age of Disaster – an age of new confrontations and calamities. How much worse can we become than the JRJ manipulation of anti-democratic power?
How much can we allow our people to be divided, and thus supportive of a Distorted Democracy?
HOW REBIRTH TAKES PLACE
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.”
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.
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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