ෆීලික්ස් ආර්. ඩයස් බණ්ඩාරනායක

 

ෆීලික්ස් ආර්. ඩයස් බණ්ඩාරනායක කියන්නේ අපේ දේශපාලන විශ්ලේෂකයෝ සමාජ විද්‍යාඥයෝ අධ්‍යනය නොකරපු චරිතයක්. ෆීලික්ස් කියන්නේ ප්‍රභූ දේශපාලකයෙක්. ඔහු ඉංග්‍රීසියෙන් දුන්න ඉන්ටවිව් එකක් බැලවා. අන්තිම වසර 30 ඇතුලත අපේ පාර්ලිමේන්තුවේ හිටපු කිසිම කෙනෙකුට ඒ විදියට චතුර ලෙස තර්කානුකූලව කතා කරන්න බෑ. බුද්ධිමත් අනාගතය දුටු දේශපාලකයෙක්. බොරු රඟපෑම් කලේ නැති නිසා පීඩිත පන්තියේ ජනයා අතර ජනප්‍රිය උනේ නෑ. නිදහස් වෙලඳ කලාප බිහි කරන්න සැලැස්ම ඔහු තුල තිබ්බා. නමුත් එන් එම් ලා ඒවාට පොල්ල දැම්මා. හොරකම් කලේ නෑ.  ඒ වගේම සිරිමව බැක් කරන්න ෆීලික්ස් ඩයස් වගේ ඇල්ෆා මේල් කෙනෙක් හිටියා. 71 කැරැල්ල කුඩු පට්ටම් කරන්නේ ෆීලික්ස් ඩයස්.  නිර්දය චරිතයක්. නමුත් දෙබිඩි චරිතයක් නෙවෙයි. 

කැසබියන්කා සහ අන්ධ කීකරුකම

ළමා කාලයේදී  විශේෂයෙන් පෙර පාසලේදී අපට වැඩිහිටියන්ට කීකරු වීම පිලිබඳව කියා දෙනු ලැබීය​. ඒ සඳහා ගුරුවරියන් බොහෝ විට යොදා ගත්තේ කැසබියන්කාගේ කතාවයි. 

කැසබියන්කා ගේ පියා නැව්පතියෙකු විය​. වරක් කැසබියන්කා පියා සමග සමුද්‍ර ගමනක  යෙදුනේය​. හදිසියේම නැවේ ගින්නක් හට ගත් අතර පියා ඔහුට නැවේ ඉහල ඩෙක් තට්ටුවේ රැඳී ඉන්නට නියෝග කොට ගින්න නිවීම සඳහා පහත මාලයට ගියේය​. නැවේ ගින්නෙන් පියා සහ කාර්‍යමණ්ඩලය මිය යන ලදි. ගින්න තව තවත් පැතිරුනි. පියාගේ නියෝගය නිසා නැවේ ඉහල ඩෙක් තට්ටුවෙන් කැසබියන්කා ඉවත් වූයේ නැත​. ගින්න නැවේ ඉහල ඩෙක් තට්ටුවටද ආවේය​. පියාගේ නියෝගය නිසා කැසබියන්කා පැන දිව්වේද නැත​. අවසානයේදී කැසබියන්කා ගින්නට ගොදුරු විය​. 

මේ කතාව වැඩිහිටියන් අපට කියන ලද්දේ කීකරුකම සඳහා උදාහරණක් ලෙසිනි . එසේම ඔවුන් කැසබියන්කා වීරත්වයට නං වන ලදි. එහෙත් මේ කතාව ඇසීමේදී මට කැසබියන්කා අන්ධ ලෙසින් වැඩිහිටි නියෝග පිලිපැද ඇති බවක් හැඟුනි. ගින්න වර්ධනය වෙත්ම කැසබියන්කා ජීවිතාරක්‍ෂක බෝට්ටුවක් කරා පලා නොගියේ මන්ද ? කියා මට ඒ කාලයේ සිතුනි. 

"Casabianca" is a poem by the English poet Felicia Dorothea Hemans, first published in The Monthly Magazine, Vol 2, August 1826

The poem starts:  

The boy stood on the burning deck 

Whence all but he had fled; 

The flame that lit the battle's wreck 

Shone round him o'er the dead.

The story takes place during the Battle of the Nile (1798), a naval conflict between the British and French fleets. A young boy (around 10–13 years old) named Giocante Casabianca is stationed at his post on the French flagship, L'Orient, by his father, the ship's commander. His father tells him not to leave his post until he is given permission. During the battle, the ship catches fire and the crew flees. Unbeknownst to the boy, his father has already been mortally wounded or killed below deck and cannot hear his calls. As the flames surround him, the boy repeatedly calls out, "Say, Father, say / If yet my task is done?". Receiving no answer but the sound of battle, he refuses to desert his post out of duty and love for his father. The fire eventually reaches the ship's powder magazine, causing a massive explosion that destroys the vessel and kills the boy. The poem was long used in schools to teach children the importance of following a parent's word, even in the face of death.

The Afghan Affair

 

 

I was enjoying a cup of coffee while conversing with Sarlashed and Sithara, two young female medical students from Afghanistan. As we spoke, an Afghan student passed by and cast a disapproving glance at the girls, who were freely engaging with me without head coverings. Sarlashed, a westernized Afghan who spent her childhood in West Germany, expressed her disdain for the fundamentalist Islamic regime in her home country. She lit a cigarette from her Rothmans packet and remarked on the uncertain future of Afghanistan, declaring her intention not to return after completing her medical degree, as she plans to migrate to the West.

It was 1986, and the Soviet troops were in Afghanistan. As we heard, the Soviet troops were facing a dire situation there. Afghans are born warriors, and even the British army could not defeat them. In the film Rambo 3, a line captures the fierce and combative reputation of Afghans, stating, "May God deliver us from the venom of the cobra, the teeth of the tiger, and the vengeance of the Afghan." During my time at the Vinnitsa medical faculty in Ukraine, I encountered around 25 Afghan students, some of whom had fought against the Mujahedin. One student, Abed, shared with me the tragic story of how the Mujahedin killed two of his brothers for their collaboration with Russian soldiers.

Horashid Aga Safi was an Afghan female student, and we frequently crossed paths at the faculty. Her father held a senior position in the Afghan Army, and her family lived in Kandahar, where they endured a devastating rocket attack that nearly destroyed their home.  She shared extensive insights into Afghan culture, cuisine, and the contrasting lifestyles found in urban areas versus remote, underdeveloped mountain regions. Additionally, I became aware of the societal position of women in Afghanistan, where patriarchal norms often restrict their rights and freedoms under the guise of religious beliefs.

It became evident to me that many Afghan students harboured a strong dislike for the Soviet troops occupying their country, with some even secretly admiring the combat prowess of the Mujahedin. Horashid recounted an incident where an Afghan military officer covertly shared intelligence with the Mujahedin, enabling them to ambush a Soviet convoy. Much like the U.S. soldiers in Vietnam, the Soviets found themselves up against a cunning and elusive enemy in the rugged Afghan mountains.

Several Soviet films, including the 1991 production Afghan Breakdown featuring Italian actor Michele Placido and The 9th Company, depicted the realities of the Soviet-Afghan conflict. Official figures released by the Soviet Union towards the war's conclusion indicated 13,310 fatalities, 35,478 injuries, and 311 individuals classified as missing in action.

During the nine-year conflict in Afghanistan from 1979 to 1989, an estimated 620,000 to 750,000 Soviet troops were deployed. Among the medical students in my faculty, a few had firsthand experience in the Afghan war. In my first year, I shared living quarters with two Soviet medical students who had served there. Sergi (Sergei), who was wounded during his service, frequently expressed his struggles with back pain, while Victor exhibited signs of psychological distress stemming from his experiences in the war. Sergi seldom discussed his experiences during the war in Afghanistan and often expressed a reluctance to engage in conversations about that period.

Victor's transformation after returning from Afghanistan was strikingly evident to his family and friends. Having faced intense combat in Kandahar against the Mujahedin rebels, he suffered a concussion, which severely impacted his ability to focus on his studies, leading to failing grades. As a young student, I was passionate about rock and heavy metal music, often playing tracks from bands like AC/DC, Whitesnake, Black Sabbath, Deep Purple and Metallica. However, Victor became increasingly agitated by the loud sounds, frequently requesting that I turn off the music, revealing his sensitivity to noise.

His temper flared easily, and he often found himself in conflicts. On two occasions, I found myself in physical confrontations with him. Sergi consistently acted as a mediator, stepping in whenever tensions rose.  As I noticed sleep eluded him, plagued by nightmares. Victor resorted to consuming large amounts of vodka at dinner before seeking solace in sleep, further deteriorating his health. He rarely spoke of his experiences in Afghanistan, but one winter evening, while sharing a cup of Ceylon tea, he mentioned Chefeer, a drink soldiers made in the army. He explained that during his time in Afghanistan, they often consumed this concentrated Georgian tea, which provided a much-needed boost to combat the isolation felt in the Afghan mountains. For almost a year, I shared a room with Victor, which proved to be quite challenging for me. Fortunately, by the third year, I was able to separate from him.

During the Soviet-Afghan War, the United States provided support to the Mujahedin by supplying financial aid and military equipment, including Stinger missiles. Sylvester Stallone dedicated his film Rambo III to the gallant people of Afghanistan (Mujahedin fighters?).  Following the September 11 attacks, President George W. Bush deployed American troops to Afghanistan, where they encountered Mujahedin fighters once again. In 2006, I spoke with a U.S. Marine at Colmery-O'Neil Veterans' Administration Medical Center in Kansas, who remarked that the Russians had been effectively managing the situation before the U.S. intervened, suggesting that the current challenges were a consequence of that disruption. His observation held a degree of truth, reflecting the complex legacy of foreign involvement in Afghanistan.

In 2009, I encountered an intriguing individual named Mirwise from Afghanistan at a Tim Hortons coffee shop in Toronto. Recently arrived in Canada, he was employed as a baker at the establishment. Mirwise had picked up many Russian words during his time in Afghanistan, primarily from interactions with Russian soldiers. However, most of the vocabulary he acquired consisted of profanities. His words prompted an uncontrollable fit of laughter from me.

I often ponder the reasons behind the stagnation of Afghan society in the realms of science and technology.  In my opinion, the regression of Afghan society in the realms of science and technology can be attributed to several factors, including decades of relentless conflict and political turmoil. The influence of radical ideologies has further marginalized women, hindering their access to education and opportunities. Additionally, a pervasive sense of xenophobia has contributed to an environment that stifles innovation and progress, ultimately impeding the country's development in these critical areas.

In 2024, I had the honor of delivering a lecture on the psychological management of work-related stress to a group of Afghan doctors. This initiative was coordinated by Captain Sumedha Mirihana from the MLTC International. During my discussions with these doctors, I had the opportunity to exchange perspectives on the Taliban government and address various human rights concerns. It appeared to me that the Afghan Taliban is attempting to engage with the international community through initiatives such as cricket and other outreach efforts.

Afghanistan boasts a striking and diverse beauty, encompassing dramatic mountain landscapes, high-altitude lakes, and a rich historical heritage. Afghan society is built on strong community bonds and deeply held values, including exceptional hospitality, unwavering family loyalty, and personal honor. However, this vibrant nation currently endures a "fragile peace" rather than genuine stability, hampered by severe humanitarian crises, pervasive human rights issues, and governance challenges.

Dr. Ruwan M Jayatunge

Buddhist Jātaka Tales and Oedipal Themes

 

 

 Dr. Ruwan M Jayatunge M.D. PhD

The Buddhist Jātaka tales represent a substantial collection of folklore, consisting of 547 poems. Archaeological and literary evidence suggests that these stories were compiled between the 3rd Century B.C. and the 5th Century A.D. As noted by Professor Rhys Davids, the Jātaka tales are among the oldest fables known to us. Jātaka Tales provide deep insights into the human mind, analyzing behavior through a "case method" long before modern Western psychology (Harischandra, 1998).

It is noteworthy that the Buddhist Jātaka tales explore themes of father-son conflict and the Oedipal complex (Jayatunge, 2015). These narratives explore into the complexities of familial relationships, highlighting the struggles and tensions that can arise between generations.

The Oedipus complex consists of a configuration of conscious and unconscious desires, affects (love, hate, jealousy, rivalry, admiration, guilt), fantasies, prohibitions, but also relationships and identifications between a child and his parents, mother and father. It involves two forms, positive and negative: the positive one consists of a son's incestuous desires for his mother, a hostile desire for death, and jealousy and rivalry towards his father. While the negative one consists of a homosexual desire for his father, it also includes a feeling of admiration and a feeling of rivalry, jealousy, and hostile impulses towards his mother. This Oedipus complex should evolve due to the castration threat towards its dissolution and the process of a double identification, male and female, with the parents; for the son, the male identification would be predominant, while for the daughter, the female one would be predominant. Both these identifications will form the core of the child's superego as the heir of the Oedipus complex and the castration threat.

In Totem and Taboo, Freud argued that this complex was universal, suggesting a shared and psychological blueprint for all humans, regardless of culture. The Oedipus complex is found in ancient fables and myths across many cultures.

The Oedipus complex, a concept originating from Freudian psychoanalysis, can be observed in various narratives within the Buddhist Jātaka Tales.  These tales often explore complex familial relationships and the psychological struggles of individuals, mirroring the themes of desire, conflict, and resolution found in the Oedipus complex. In several Jātaka stories, characters grapple with their relationships to parental figures, revealing deep-seated emotions and conflicts that resonate with the essence of the Oedipus complex.

In the Asilakkhana Jataka, (in Buddhist Jātaka tales), also known as Jataka 126, the narrative unfolds with the birth of a prince, whose arrival is met with foreboding predictions from a seer. The prognosticator ominously foretells that this young royal will one day become a formidable rival to his father, the reigning king. This prophecy instills a deep-seated fear in the king, prompting him to take drastic measures to isolate the prince from any potential threats to his rule. As the story progresses, the prince, driven by ambition and the desire for power, ultimately resorts to treachery, plotting to assassinate his father in a bid to seize the throne. Complicating the dynamics further, the queen, who serves as a maternal figure to the prince, becomes entangled in this web of conflict, highlighting the intricate relationships and moral dilemmas that arise from the pursuit of power and the fear of rivalry within a royal lineage.

The Asilakkhana Jataka and the story of Oedipus Rex share intriguing thematic similarities, particularly in their exploration of fate, identity, and the consequences of one's actions. In both narratives, the protagonists are confronted with prophecies that dictate their destinies, leading them to a tragic realization of their circumstances. The Asilakkhana Jataka and the story of Oedipus Rex share a fascinating historical connection. However, there is no consensus among historians that they share a common historical origin.

Ethologists and evolutionary psychologists (like Edward O. Wilson) note that in many social species, the "Oedipal" dynamic is a literal reality of survival (Wilson, 1975).  In many monkey species, young males must eventually challenge the dominant "alpha" (often their father) to gain status and reproductive access to females (De Waal, 1982). 

The Thayo Darma Jātakaya, part of the Buddhist Jātaka Tales, explores themes reminiscent of the Oedipal complex within a monkey kingdom. This story narrates a poignant tale of conflict between a father and his son, set against the backdrop of a jungle kingdom ruled by a tyrannical monkey king. This father, driven by a fear of potential threats to his authority, resorts to a brutal practice of mutilating the genitals of male infant monkeys, thereby ensuring that no rival can emerge to challenge his reign. In a further display of dominance, he hoards all the female monkeys for himself, rendering other males impotent and effectively eliminating competition (castration by the father responding to the son’s wish for the father's death).

However, one male infant monkey manages to escape this grim fate, finding refuge in a secluded part of the jungle where he is nurtured by his mother, who secretly provides for him. This bond fosters a deep emotional attachment, leading the young monkey to harbor resentment towards his father for the cruel actions taken against his kind. As he matures into a formidable adult, the son emerges from his hidden sanctuary, emboldened by his mother's love and his own desire for justice. In a climactic confrontation, he challenges his father, ultimately overcoming him in a fierce battle, and ascends to the throne as the new king, symbolizing the triumph of resilience and the quest for rightful leadership.

The Thayo Darma Jātakaya can be considered a powerful symbolic narrative of human behavior, specifically focusing on the psychology of jealousy, fear of displacement, and the destructive nature of power. While the Western Freudian model focuses on the son’s desire to displace the father, this Jātaka story expresses the projection of the son's fear of castration, which is a father’s threat as a punishment for both desires, incestuous with the mother and the death of the father.

Sri Lankan anthropologist Gananath Obeyesekere posits that within the Buddhist framework, the Oedipal conflict is frequently resolved when a son chooses to become a monk. This decision to embrace celibacy and renounce familial ties allows the son to symbolically sever his connections to his family role, effectively alleviating the rivalry with the father and the longing for the mother without resorting to physical confrontation (Obeyesekere, 1990).

In the Buddhist Jātaka Tales, the conflict between a son and his father can be reinterpreted as a form of religious virtue. This transformation highlights the potential for personal growth and moral development arising from familial rivalry, suggesting that such struggles may ultimately lead to greater spiritual understanding and enlightenment.

Buddhist Jātaka Tales reinterpret Oedipal desires as expressions of craving and influences from previous lives. These narratives illustrate how such detrimental mental states contribute to a continuous cycle of suffering and unfavorable rebirths.

The primary distinction between the Freudian Oedipal complex and its Buddhist equivalent is found in how each framework addresses the underlying conflict. Freud's theory is characterized by a tragic and inescapable cycle of violence.  In contrast, the Buddhist Jātaka narratives view conflict as an opportunity for spiritual growth and renunciation, transforming potential turmoil into a path to enlightenment.

  

 Acknowledgement: Dr. Eric Smadja, Psychiatrist-psychoanalyst (adults and couples) based in Paris, member of the Société psychanalytique de Paris, of the International Psychoanalytical Association; anthropologist, associate member of the American Anthropological Association and member of the Society for Psychological Anthropology.

 

References

De Waal, F. (1982). Chimpanzee Politics: Power and Sex among Apes. Jonathan Cape.

Freud, S. (1910). A Special Type of Choice of Object Made by Men. In The Standard Edition of the Complete Psychological Works of Sigmund Freud, Volume XI (1910): Five Lectures on Psycho-Analysis, Leonardo da Vinci and Other Works (pp. 163–176).

Freud, S. (1913/1950). Totem and Taboo: Resemblances between the psychic lives of savages and neurotics (J. Strachey, Trans.). W. W. Norton & Company.

Harischandra, D. V. J. (1998). Psychiatric Aspects of Jataka Stories.  Colombo, Sri Lanka.

Jayatunge, R. M. (2015). Psychological Aspects of Buddhist Jātaka Stories. Colombo: S. Godage.

Obeyesekere, G. (1990). The Work of Culture: Symbolic Transformation in Psychoanalysis and Anthropology. University of Chicago Press.

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Heaven, Hell and the Near-Death Experience

 

 

Dr. Ruwan M Jayatunge

During my time working as an anesthetist in various hospitals, I witnessed patients passing away in the intensive care units and operating theatres. I also encountered individuals who had experienced near-death situations and engaged in conversations with them. Near-Death Experiences (NDEs) have long intrigued me. The phenomenon raises profound questions about consciousness and the nature of existence, as individuals recount vivid encounters during moments of clinical death.

Drawing from these encounters, along with my studies in medical science, psychology, the human brain, and consciousness, I came to a significant realization: When an individual passes away, they typically experience clinical death first, characterized by the cessation of blood circulation and breathing -two essential functions for sustaining life. This state often arises during cardiac arrest, when the heart ceases to beat effectively. If blood circulation is not promptly restored, the brain can begin to incur irreversible damage within approximately 4 to 6 minutes at normal body temperature, ultimately leading to biological death.

During the phase of clinical death, an individual may find their consciousness temporarily trapped within a specific entity. In this state, they lose all perception of time and space, experiencing intense sensations and vivid hallucinations. This mental activity continues until the moment of biological death. Clinical death generally persists for a duration of 4 to 6 minutes before irreversible brain damage or biological death occurs. During this brief period, individuals may experience a profound sense of timelessness, often feeling as though they are immersed in vivid thoughts within their own consciousness. This state is characterized by a complete disconnection from the concepts of time and space.

A person experiencing a near-death event without the burden of depression or anxiety may find themselves floating, surrounded by a serene blue sky and a radiant light, accompanied by a profound sense of peace. In this state, the concept of time becomes irrelevant, as the individual may feel detached from the constraints of clock time. Upon regaining consciousness, they often report a renewed connection to their physical body, having experienced this tranquil floating sensation. Conversely, an individual experiencing a near-death situation while struggling with fear, depression, and anxiety may face unsettling sensations, such as a feeling of burning, and find themselves navigating through a chaotic environment.

Near-death experiences are often marked by vivid hallucinations resulting from unusual neuronal activity in the brain, typically triggered by oxygen deprivation. Individuals who undergo these experiences frequently report sensations such as travelling through a tunnel, feeling weightless, and seeing a distant light. Additionally, some may perceive their life events as unfolding rapidly, like a fast-paced film. These phenomena are fundamentally linked to the irregular functioning of brain neurons.

Imagine a scenario where individuals have transcended the near-death experience and have actually passed away. Their physical bodies and minds are lifeless, yet the perceptions they encountered during their near-death experiences remain intact. In a hypothetical situation, individuals have moved beyond the near-death experience and have actually succumbed to death. Their physical forms and cognitive functions are no longer active, yet the impressions they experienced remain etched in their minds. This near-death experience imparts a sensation of enduring vivid perceptions. Moments later, as they pass away, their irregular neural activities cease. Despite being deceased, the individual feels as though they are ensnared in an extraordinary realm. The situation feels surreal; the individual is no longer alive, devoid of any biological components capable of sensation. However, a near-death experience lasting four to five minutes solidified his conviction that he is perpetually immersed in the feelings associated with that moment. This brief neural episode provided him with a sense of timelessness that continues to resonate within him.  This time-limited neural encounter instilled in him a sense of being perpetually bound to a single moment.

The nature of the near-death experience can vary significantly based on one's religious beliefs—where a Christian might encounter St. Peter and a Hindu might see Krishna—shaped by the neural pathways influenced by lifelong beliefs.  (As a joke, I say atheists might see Ozzy Osbourne).  If someone has internalized the notion of being a sinner, they may envision flames, whereas a belief in being virtuous could lead to visions of paradise. It is crucial to understand that these experiences are not mere dreams as we know them but rather profound perceptions that the brain undergoes during the near-death state.

The notion that a person is reborn in a favorable realm after death can be seen as a perception, just as the idea of descending into hell can also be interpreted in a similar light. When it is said that the deceased has entered a divine realm, this aligns with the calm and serene feeling that he experienced in his near-death moment.  

Individuals who adhere to religious beliefs, particularly those that encompass concepts like reincarnation and life after death, may not align with my viewpoint. Nonetheless, I propose a perspective grounded in neuropsychological possibilities. It is essential to regard this suggestion as a potential area for further investigation rather than as a conclusive assertion.

This perception cannot be quantified by our conventional understanding of time; what may feel like mere minutes to an observer could be experienced as a vast, extensive period by the individual undergoing this realization. Thus, while biologically he is dead, the subjective experience of time for him stretches far beyond our clock, transforming those fleeting moments into an eternal sensation.  In my view, near-death experiences often lead individuals to perceive that they are transitioning to either heaven or hell.  

It is essential to clarify a significant point regarding the nature of consciousness during near-death experiences (NDEs). I do not assert that consciousness persists beyond biological death. Instead, during an NDE, individuals often report a sensation of being in a realm where the conventional understanding of time ceases to exist, leading to a profound disconnection from temporal awareness. Although the actual duration of the NDE may span only four to five minutes before biological death occurs, the individual may perceive this experience as an eternal state, trapped in a vivid illusion. This perception of timelessness is a critical aspect of the NDE, as it creates a false sense of permanence in a place where time is irrelevant. The experience concludes either with the individual’s return to life or upon the occurrence of biological death, underscoring the importance of the time frame during the NDE in shaping the individual's experience of reality.

I encourage contemplation of these ideas through the lenses of quantum physics and neuropsychology, rather than being confined by traditional religious beliefs and myths, and advocate for an independent and critical mindset.