Do the Buddhist Jataka tales Describe the Disorders Found in the DSM?

 

 

Dr. Ruwan M Jayatunge, M.D. PhD

Buddhist Jataka tales are a rich collection of fables that encompass a total of 550 narratives, each designed to impart moral lessons and illustrate the virtues of perfection. These narratives were gathered and documented during the period spanning from 300 BCE to 400 CE.

Buddhist Jataka tales serve as a profound repository of narratives that can be likened to an ancient diagnostic manual, akin to a historical version of the DSM (Diagnostic and Statistical Manual of Mental Disorders), offering insights into various mental ailments and emotional conditions. (The Diagnostic and Statistical Manual of Mental Disorders (DSM) is published by the APA, or the American Psychiatric Association, and it provides broad symptomatology and standard criteria for the classification of mental disorders. It has been considered the Bible of psychiatry.

The Jātaka tales made their way into Europe at the close of the medieval era through Arab intermediaries, subsequently being translated into major languages such as Greek, Spanish, German, Italian, French, and English. T.W. Davids, a British scholar and expert in Pāli and Indology, noted that these Buddhist Jātaka stories significantly influenced Western fables and narratives. Professor E. B. Cowell, Professor of Sanskrit in the University of Cambridge, brought out the complete edition of the Jātaka stories between 1895 and 1907.

Buddhist Jataka tales explore a range of mental health issues, including neurodevelopmental disorders, schizophrenia and other psychotic disorders, as well as bipolar and related conditions. They also address depressive and anxiety disorders, obsessive-compulsive disorders, and those related to trauma and stress. Additionally, the tales delve into dissociative disorders, somatic symptom disorders, feeding and eating disorders, sleep-wake disorders, and substance-related and addictive disorders. Furthermore, they encompass neurocognitive disorders, personality disorders, and issues related to disruptive, impulse-control, and conduct disorders.

Two significant works explore the Buddhist Jataka tales and their connection to DSM-based mental health issues: "Psychiatric Aspects of Jataka Stories" by Dr. D.V.J. Harischandra and "Psychological Aspects of Buddhist Jātaka Stories" by Dr. Ruwan M. Jayatunge. These texts provide an in-depth analysis of the mental ailments outlined in the DSM as they relate to the narratives found in the Jataka tales.

In this context, Dr. Timothy Ness poses a significant inquiry: Did ancient Buddhist tales foreshadow the DSM-5? The Jataka tales narrate essential stories that can be compared to various disorders outlined in the DSM, such as hysteria, sexual dysfunction, gender dysphoria, paraphilias, substance abuse, personality disorders, psychosis, schizophrenia, depression, autism, and even disruptive mood dysregulation disorder and intermittent explosive disorder. Rolf B. Gainer, PhD, suggests that Jātaka tales were designed to shed light on human nature and to deepen the understanding of the thought processes and behaviours that contribute to psychological distress.

The Jātaka Tales depict various characters exhibiting a range of psychotic behaviors. One notable example is the Labha-Garu Jātaka, which portrays an individual displaying signs of insanity. In these narratives, the term "Umathu" is employed to describe such madness, highlighting characteristics like abnormal conduct, a disconnection from reality, and flawed reasoning and decision-making. The Jātaka Tales serve as illustrative cases of psychotic behaviour, providing insight into the complexities of mental disturbances.

Numerous Jataka tales illustrate the clinical symptoms of depression. In the Assaka Jātakaya, a king falls into a deep depression following the death of his queen. The storyteller provides a vivid account of the king's emotional turmoil, aligning closely with contemporary DSM criteria for depression. After the queen's passing, the king is engulfed in profound sorrow, which seems unending, leading to a disinterest in his royal duties. Similarly, in the Panditha Jātakaya, King Vasudeva succumbs to depression after the loss of his son, highlighting the pervasive impact of grief on mental health.

The Chethiya Daddara Jātaka narrative depicts a monk suffering from Intermittent Explosive Disorder, characterized by his propensity for violent outbursts triggered by minor provocations. This monk frequently resorts to both verbal and physical abuse against his fellow monks, creating a toxic environment that significantly disrupts the community. His uncontrollable rage not only harms those around him but also poses serious challenges to the harmony and stability of monastic life.

The Ummaga Jātakaya tells the story of Count Gorimannda, who experiences mental retardation characterized by a lack of social and emotional reciprocity, poor motor coordination, excessive salivation, and atypical speech patterns. Similarly, the Achari Jātakaya and Nangulisa Jātakaya also depict characters with mental retardation, highlighting cognitive delays, limited intellectual capabilities, and difficulties in social adaptation. These narratives provide insight into the challenges faced by individuals with such conditions.

The Jātaka tale reveals a remarkable story of a young prince, Themiya, who exhibits behaviors associated with autism as a means to outsmart the king and the royal physicians. Disillusioned by his father's oppressive rule and the suffering of the subjects, Themiya seeks to distance himself from the kingdom. In his quest for escape, he displays typical autistic traits, such as avoiding eye contact, failing to engage in social interactions, and ignoring those around him. Through these behaviors, the little prince cleverly crafts a facade that allows him to break free from the constraints of his royal life.

The Thila Mutti Jātakaya, part of the Jātaka tales, narrates the story of a prince exhibiting traits associated with conduct disorder. He frequently disregards societal norms, displaying temperamental outbursts and aggressive tendencies. When his mentor reprimands him for his theft, the prince reacts with intense anger and a vengeful resolve against the teacher.

The Jātaka tales provide a nuanced exploration of various psychological conditions through their characters. In the Dummbala Katta Jātakaya, a monk exhibits symptoms consistent with PTSD, including fear, flashbacks, hyperarousal, avoidance, and exaggerated startle responses. The Chula Panthaka Jātaka addresses learning disabilities, while the Kudhala Jātakaya tells the story of an individual fixated on a mammoty, illustrating obsessive behavior. The Kusa Jātakaya delves into body dysmorphic disorder, and the Maha Supina Jātakaya presents a clear case of sleep terror disorder. Additionally, the Surapana, Punna Pathi, and Bddraghataka Jātakas highlight health and behavioral issues linked to alcoholism. The Darmadavaja Jātaka reveals a tragic narrative of a king suffering from alcohol-induced psychosis, culminating in the horrific act of killing his infant son and compelling the royal chef to prepare the child's flesh. Lastly, the Thakari Jātaka features Thundila, a pathological gambler, further illustrating the diverse psychological themes woven throughout these ancient stories.

The character Pandit Kavinda in the Ummaga Jātakaya narrative appears to experience Dissociative Trance Disorder, specifically a possession state that manifests monthly during full moons. During these episodes, he loses both bodily control and consciousness. The Jātaka tales further explore various psychological conditions, such as the young man Pinguthara, who displays clear signs of Hypoactive Sexual Desire Disorder. Another character, Kema, illustrates the concept of fetishism, while the Maha Kunala Jātakaya features Princess Krishna, who exhibits traits suggestive of Nymphomania. The story of Kundala Keshi introduces the Bonnie and Clyde Syndrome, depicting a wealthy girl drawn to a criminal. In the Bahiya Jātaka, a voyeuristic king finds sexual gratification through observing a woman in private moments. Additionally, Queen Mallika in the Jātaka tales demonstrates Zoophilia through her sexual encounter with an animal. Lastly, the Andha Butha Jātakaya presents a young wife who derives sadistic pleasure from physically and emotionally humiliating her blindfolded husband while engaging with her lover.

Buddhist Jataka tales explore a wide range of mental health issues, presenting various case studies that illustrate the impact of these ailments on individuals, their families, and society at large. These narratives not only depict behavioral patterns associated with mental challenges but also convey moral lessons and compassionate insights related to these experiences. Through storytelling, the Jataka tales offer a profound understanding of the human condition and the interconnectedness of personal struggles and communal well-being.

The impact of Buddhist Jataka tales is profound and far-reaching. For centuries, these narratives have fostered a compassionate perspective towards individuals experiencing mental illness. In stark contrast, during the medieval period in Europe, those deemed mentally ill often faced brutal treatment, including execution by burning, as they were wrongly accused of being in league with Satan. However, in regions influenced by the teachings of the Jataka tales, such inhumane acts were notably absent

Buddhist Jataka tales present ancient narratives that intriguingly align with modern psychological principles, particularly those outlined in the Diagnostic and Statistical Manual of Mental Disorders (DSM). These stories, rich in moral and ethical lessons, offer insights into human behavior and mental states, reflecting themes that resonate with contemporary understandings of psychological conditions. By exploring the complexities of the human experience, the Jataka tales serve as a bridge between ancient wisdom and current psychological frameworks, highlighting the timeless nature of mental health issues.

 

 

 

 

Does Donald Trump embody the Nietzschean concept of Overman?

 

 

Dr. Ruwan M Jayatunge 

The question of whether Donald Trump embodies Friedrich Nietzsche's concept of the Übermensch, or the Overman, invites a complex analysis of both Nietzschean philosophy and Trump's public persona.

Friedrich Nietzsche introduced the concept of the Overman primarily in his philosophical novel Thus Spoke Zarathustra. The Overman is in a state of perpetual self-mastery, continually striving to transcend human limitations and internal obstacles. The Overman does not look to external religious or societal codes but instead acts as a "poet of his life," establishing independent principles. He does not follow Slave Morality but has his own Master Morality. The Overman is a radical self-legislator who creates their own morals. He is a radical value creator.  He categorically denies societal "herd" morality. He is a "sovereign individual" who has completely liberated himself from external authority. He derives his own laws and rights.

In many ways, Trump’s approach to leadership and public discourse reflects a rejection of traditional political decorum, often positioning himself as a figure who defies established norms and challenges the status quo. His unapologetic self-promotion and ability to galvanize a devoted following can be seen as a manifestation of the Overman’s characteristics, as he often prioritizes personal ambition and charisma over collective consensus.

Over the years, Donald Trump has made a series of radical decisions that have significantly influenced both domestic and international landscapes. Throughout his political career, Donald Trump has made a series of bold and often controversial decisions that suggest a desire to position himself as a figure of exceptional authority and influence, akin to the concept of an "overman." Trump's consistent flouting of established diplomatic norms underscores his belief in his exceptional capacity to transform global politics through personal charm and direct interaction, suggesting that he operates by his own set of rules.

Donald Trump's interest in intervening in Venezuela and his controversial proposal to acquire Greenland illustrate his broader ambition to assert dominance on the global stage. These actions reflect a desire not only to expand American influence but also to position himself as a formidable leader capable of reshaping international relations.

The transformation of Donald Trump into a figure often described as an "overman" can be traced back to a complex interplay of childhood experiences and psychological factors. Growing up in Queens, New York, Trump was the fourth of five children in a family led by a domineering father, Fred Trump, who instilled in him a relentless drive for success and a competitive spirit. This environment fostered a sense of entitlement and a belief in his own superiority, which would later manifest in his business ventures and political aspirations.

Donald Trump's personal family tragedy prompted him to adopt a more dominant persona like " overman". Donald Trump's older brother, Fred Trump Jr., struggled with alcoholism, which ultimately led to his untimely death. This tragic experience left a significant psychological impact on Trump, shaping his worldview and personal ambitions. Unbeknownst to him, the memory of his brother's struggles serves as a constant reminder of the dangers of addiction and failure. As a result, Trump has been driven to avoid repeating those mistakes, channelling his energy into a relentless pursuit of success and self-improvement. This quest for excellence can be seen as an unconscious effort to transcend the limitations that plagued his brother, as he strives to embody an idealized version of himself, often referred to as the "overman."

However, this comparison is not without its critiques; Nietzsche's Overman is also a figure of profound creativity and philosophical depth, qualities that some argue are not fully embodied in Trump's rhetoric or policies.

Despite his prominence in American politics, Donald Trump does not embody the characteristics typically associated with an archetypal overman. An overman, as conceptualized by philosophers, often possesses exceptional qualities such as profound wisdom, moral integrity, and an unwavering commitment to the greater good. In contrast, Trump has frequently been criticized for his impulsive decision-making, lack of depth in policy understanding, and a tendency to prioritize personal interests over collective welfare.

එච්.සී.පී.බෙල්

එච්.සී.පී.බෙල් ( Harry Charles Purvis Bell ) බ්‍රිතාන්‍ය ලංකාවේ (Ceylon) ප්‍රථම පුරා විද්‍යා කොමසාරිස්වරයා විය. මෙරට පැරණි ස්මාරක ආරක්‍ෂා කිරීම හා සංරක්‍ෂණය කිරීම සඳහා ප්‍රාථමික ගවේෂණ කටයුතු රාශියක් බෙල් විසින් කරනු ලැබුවා. වර්‍ෂ 1895 වසරේ ආරම්භ කරන සිගිරිය ආශ්‍රිත කැණීම්වලින් ගල පාමුල පිරී තිබූ පස් ඉවත් කර සිංහ පාදය පාදා ගැනීම ඔහු විසින් කල සේවයක්. ඔහු මිය යන්නේ 1937 වසරේ. H.C.P බෙල් යනු ශ්‍රී ලංකාවේ පුරා විද්‍යාවට ඉමහත් සේවයක් කල අයෙක්. පසුව ලංකාවේ මෝඩ කොස්න්පිරසි තියරිකාරයන් බෙල් සීගිරියේ රහස් දොරටුවක් සොයා ගත්තා , රන් මුතු මැනික් නැව් වලින් එංගලන්තයට යැව්වා යනාදී වශයෙන් කතා ගෙතුවා. පුරා විද්‍යාව යන්තමින් කට ගා ගත් කොටස් බෙල් පිලිබඳ සෙන්සේෂනල් කතා නිර්මානය කොට විචාර බුද්ධිය අඩු කොටස් වලට ත්‍රිල් එකක් දුන්නා. මට පසුගිය වසරේ බෙල් ගේ මුණුපුරා ක්ලිෆඩ් බෙල් හමු වුනා. ඔහු ඉන්නේ ඕස්ට්‍රේලියාවේ. තම සීයා වූ H.C.P බෙල් ගෙන් ශ්‍රී ලංකාවට සිදුවූ සේවය අවතක්සේරු කොට ඔහු පිලිබඳ අසත්‍ය කටකතා නිර්මානය කිරීම පිලිබඳ ඔහු දැඩි කනසල්ල පල කලා. පුරා විද්‍යාව පිලිබඳ ප්‍රමුඛයන් පවා මේ කටකතා තමන් ගේ දැනුමෙන් නිශ්ප්‍රභ කලේ නෑ. මොකද ඔවුන් පවා බොරුව මත පදනම් වූ ජනප්‍රිය මතවාද වලට චැලෙන්ජ් කරන්න බයයි.

The Application of Artificial Intelligence (AI) in Mental Health

 

 

 Dr. Ruwan M Jayatunge, M.D. PhD

Artificial intelligence (AI) is used in a vast and rapidly expanding range of areas. AI entered healthcare in the 1960s and 1970s with the development of early expert systems. In 1950, Alan Turing published his influential work, titled "Computing Machinery and Intelligence," laying the foundational concepts for the field. The phrase "artificial intelligence" was coined by computer scientist John McCarthy in 1955, marking a significant milestone in the discipline.

In 1956, the term "artificial intelligence" was officially introduced at the Dartmouth Conference, marking the establishment of the field of study. Subsequent advancements, such as IBM's Deep Blue in 1997 and the emergence of machine learning in the 1990s, further boosted the development of AI technologies.

As humanity progresses, we find ourselves in the era of artificial intelligence, a reality envisioned by thinkers such as Jules Verne, Isaac Asimov, Arthur C. Clarke, and Carl Sagan.

Artificial Intelligence (AI) is the field of computer science focused on creating systems that can perform tasks demanding human intelligence, like learning, reasoning, problem-solving, perception, and decision-making, often by analyzing vast data to recognize patterns and act independently or with minimal human input.

The integration of artificial intelligence (AI) into mental health care has evolved from early theoretical work in the mid-20th century to a range of modern applications, largely to improve accessibility, efficiency, and diagnostic support for mental health conditions. AI has become an essential operational tool in mental healthcare.

AI supports mental health by improving early detection, providing accessible 24/7 support, personalizing treatment plans with real-time data, and offering tools for self-management, all through analyzing speech, text, and behaviour to identify patterns, suggest coping mechanisms, and reduce barriers like stigma or cost. 

As mental health professionals, we recognize that stigma significantly impedes individuals with mental health challenges from seeking the treatment they need. Artificial intelligence has the potential to eliminate this barrier, facilitating a more supportive environment for those in need of care.

Inability to maintain the patient's records is another hindrance we faced. I worked for 16 years in Sri Lanka as a medical doctor serving in various hospitals. There, I observed a significant lack of an accurate data management system in our government hospitals regarding patient information, their conditions, and treatment progress. This deficiency forced us to rely on traditional methods, such as maintaining paper records, which were often inefficient and prone to errors. It would have been great if we'd had AI technology back then.

The integration of artificial intelligence in mental health care enhances speed, precision, and complete effectiveness. By utilizing electronic health records, healthcare providers can prioritize individuals at high risk, enabling early detection of conditions such as depression, psychosis, and suicidal thoughts.

AI tools help predict patients' behaviour patterns and risks associated with them. We can forecast potential suicides, self-harm, or homicidal tendencies. Here, I recall a special case study. This particular patient was referred to me by Dr. Neil Fernando for a psychological assessment. He was a combatant with a traumatic brain injury and drastic personality changes. We found that this combatant had unstable moods and a potential risk for violence. Therefore, we advised the authorities to place him under observation and to refrain from issuing any weapons to him. However, these recommendations were not taken into consideration. The time passed, and within 8 months, we heard that this person committed several murders, and eventually the police arrested him. While in custody, he took his own life in the remand prison. If we had potential AI tools, we could put more pressure on the authorities and convince them. Moreover, we could have evaded a major disaster.

Some AI systems are capable of forecasting declines in mental health up to a year ahead with an impressive accuracy rate of 84%. Additionally, these systems offer personalized treatment recommendations while ensuring accessibility and confidentiality for those hesitant to seek traditional in-person care due to stigma.  

As I mentioned earlier, stigma creates fear of judgment, leading to shame, isolation, and discrimination, which delays or prevents people from seeking help, reduces treatment adherence, worsens symptoms, and leads to poorer health outcomes. Artificial intelligence (AI) helps eliminate the barrier of mental health stigma by providing anonymous, non-judgmental, and accessible platforms for seeking help.

I am delighted to say that I am now integrated into the AI-based health care monitoring system. My family physician in Toronto utilizes AI technology to provide more precise and insightful predictions regarding my health. With access to my comprehensive blood work and medical history, he is well-equipped to alert me to any emerging health risks.

AI enhances our ability to utilize psychometrics with greater effectiveness and efficiency. It allows high-precision screening tools, particularly for conditions like Depression PTSD, ADHD, Schizophrenia, etc., to achieve accuracy rates of up to 89%, and importantly, they eliminate racial and gender biases in diagnosis and treatment. We know that racial and gender biases in mental health lead to misdiagnosis, under-treatment, and mistrust. AI can help eliminate racial and gender biases in mental health by standardizing diagnostic processes, analyzing large and diverse datasets to identify and correct disparities, and offering a neutral, non-judgmental digital interface for initial screenings.

AI-driven tele-therapy and mobile applications help dismantle geographical and logistical barriers, allowing mental health services to manage millions of interactions simultaneously. Triage tools powered by AI have been shown to cut wait times by as much as 50% by effectively prioritizing high-risk patients for immediate clinical intervention.

AI has greatly enhanced the efficacy of Virtual Reality (VR) therapy by establishing secure and controlled settings for diverse therapeutic methods. This AI-driven Virtual Reality technology supports exposure therapy, effectively addressing various phobias. Additionally, it integrates Eye Movement Desensitization and Reprocessing (EMDR) to enhance trauma processing and offers modules for Cognitive Behavioural Therapy (CBT), resulting in improved treatment effectiveness.

AI-based mindfulness and stress management apps reduce stress by offering guided practices (breathing, meditation, body scans) that build present-moment awareness, helping users observe thoughts non-judgmentally to shift from reacting to responding. They improve emotional regulation, increase self-awareness of triggers, and foster self-compassion, making it easier to manage challenging situations, improve focus, and promote calmer states, thereby lowering cortisol and enhancing overall mental resilience. AI can support and enhance aspects of spiritual practice and personal growth.

Although there are new advancements associated with AI, many individuals harbour concerns that artificial intelligence may replace the human element. However, this notion is not entirely accurate; AI serves as a co-pilot, with humans maintaining leadership. Rather than replacing people, AI is designed to enhance their abilities and support their decision-making processes. While humans are prone to errors and may overlook certain blind spots in their work, AI acts as a corrective measure, positioning itself as a tool for empowerment. Although fears of a dystopian future, reminiscent of the "rise of the machines," may lead us to seek a saviour figure like John Connor, it is essential to recognize that AI is fundamentally projected to assist, not to dominate. AI is to augment human factors.

While the benefits of AI are numerous, it is important to recognize that it is not a magic bullet. AI comes with its own set of drawbacks and limitations. Therefore, I want to clarify that I do not idolize AI.  It is not a divine or superior entity.

The use of AI in mental health care presents several significant downsides. One major concern is the absence of genuine human empathy; while AI can mimic empathetic responses, it cannot grasp emotional cues or establish the therapeutic rapport that human clinicians naturally develop, which is essential for effective therapy. AI cannot establish a genuine therapeutic relationship.  

Today, many individuals rely on AI-driven virtual assistants like Siri and Alexa for their convenience. But Siri and Alexa cannot give us the human touch. Siri and Alexa do not love you.

Here, I remember one incident that occurred in February 2006 in Philadelphia. I was on my way to California, and my flight was cancelled due to a snowstorm. The blizzard grounded all the airplanes. I had to find a way to go to LA, and I was looking for possible flight options. When I called United Airlines, a young female answered me. I explained my dire situation, and she gave me several options. However, while I was talking to her, I realized that I was not talking to a human but to a robotic machine, and I became disappointed. I wanted a human connection. Despite the heavy snowfall, I went to the Philadelphia airport to seek human assistance. This indicates how we crave a human connection.

In the realm of mental health, the significance of emotional connection and trust is imperative. However, artificial intelligence lacks the capacity for empathy, compassion, and moral responsibility, which are crucial elements in fostering genuine human relationships.

Additionally, there are safety issues associated with AI-powered software that simulates human conversation, as unregulated usage can unintentionally reinforce harmful thoughts or worsen symptoms, particularly in vulnerable populations.

Privacy and data security also pose critical challenges, given that mental health data is highly sensitive, and the reliance on extensive personal information raises ethical concerns regarding misuse and breaches.  For instance, there was a significant breach of former Toronto Mayor Rob Ford's health records in 2014 when staff at multiple hospitals, including Mount Sinai, inappropriately accessed his confidential medical information while he was being treated for cancer

Furthermore, algorithmic bias is a risk, as AI models trained on non-representative data may produce biased outcomes, perpetuating inequalities for marginalized groups. Algorithms trained on Western data may fail to recognize cultural variations in symptom expression. For example, a model might flag outward sadness as the primary indicator for depression while missing "somatic" expressions (like fatigue or pain) more common in non-Western cultures.

The unregulated nature of many AI tools means they often lack clinical validation, leading to potentially inaccurate or unsafe advice. As a matter of fact, AI is ill-equipped to handle critical emergencies, such as suicidal ideation, where immediate human intervention is vital. In response to these issues, some regions, like Illinois, have begun to impose restrictions on AI use in mental health therapy, emphasizing the need for professional oversight.

There were some instances where AI failed to recognize complex and serious mental health situations. AI cannot intervene in real time, and AI cannot be held morally or legally accountable like humans. AI cannot replace trained professionals. AI can support mental health services, but it cannot replace human judgment, empathy, or responsibility.

The use of AI in the mental health field does have its limitations; however, completely discarding it in favour of traditional approaches is not a viable option. Embracing a balanced integration of both AI and conventional methods may yield more effective outcomes for mental health care.

There are shortcomings in using AI in the mental health field. But we cannot totally remove AI and go back to the old system. We cannot "throw the baby out with the bathwater. “We can't go back to the old school method.

 AI is still a developing tool, and whenever there are glitches, it has to be rectified and modified. AI would play a greater role in the mental health field, and it will be an essential and helpful tool. The future of AI in mental health involves transformative improvements in personalized, pre-emptive, and accessible care.

අරුගම්බේ ප්‍රදේශයේ යුදෙව් මොඩල් රාජ්‍යයක් බිහිවෙමින් පවතිනවාද ?

Ramzy Razeek මෙහෙම ලියනවා ................... අරුගම්බේ ප්‍රදේශයේ යුදෙව් මොඩල් රාජ්‍යයක් බිහිවෙමින් පවතී.///////////////// මේක පිලිබඳ මම සොයා බැලුවා , මගේ මිතුරන් කීප දෙනෙක් ඉන්නවා අරුගම්බේ පානම පොතුවිල් ප්‍රදේශ වල. මා විසින් ලබා ගත් තොරතුරු අනුව අරුගම්බේ ඊශ්‍රායල් කොලනියක් බිහි වෙමින් තියනවා කියන එක බොරුවක් සහ ජනයා කුපිත කිරීමට ආගමික අන්තවාදීන් ගෙන යන සයි ඔප් එකක්. ඊශ්‍රායල් ටුවරිස්ට්ලා අරුගම්බේ එන්නේ සර්ෆිං වලට. සර්ෆිං අරුගම්බේ තිබෙන්නේ මාස කීපයක් පමණයි , ඉන් පසු වාරකන් , ඔවුන් දකුණු පලාතට යනවා සර්ෆිං සඳහා. මේ කාලේ ඊශ්‍රායල් ටුවරිස්ට්ලා අන්තිම හිඟයි.

අරුගම්බේ. අරුගම්බේ ටුවරිසම් කරන ඉස්ලාම් භක්තික මුස්ලිම් ජාතිකයන් ඉන්නවා. ඔවුන් ඊශ්‍රායල් ටුවරිස්ට්ලා එන එකට කැමතියි. ඔවුන්ට ආදායම එන්නේ මේ සංචාරකයන් ගෙන්. අරුගම්බේ ටුවරිසම් කරන මුස්ලිම් ජාතිකයන් රැවුල්වත් වවව්වේ නෑ. ඔවුන් සාමාන්‍ය විදිහට ඉන්නවා ආගමික පලඳනා වලින් තොරව සංචාරක කලාප වල සේවය කරනවා හෝටල් වල මෙන්ම සංචාරකයන් ප්‍රවාහනය කිරිමේ සේවා වල යෙදෙමින්.

ඊශ්‍රායල් ටුවරිස්ට්ලා අරුගම්බේ බහුලව එන නිසා ඔවුන් ගේ ජනප්‍රිය ස්පොට් ඇති , ඒවා සිනගොග් කියා අර්ථ දක්වන්නේ වාර්ගික අගතිය අවුලන්න වෙන්න පුලුවන්. අරුගම්බේ නීති විරෝධී සිනගොග් තිබේ නම් එහි ලිපිනයන් , පින්තූර දාන්න ගූගල් මැප් වලින් අපි ඒවා පෙන්නමු. මම මේ පිලිබඳව තවත් තොරතුරු ගන්න  අරුගම්බේ / පානම ඉන්න මා හඳුනන ප්‍රාදේශීය දේශපාලකයන් කීප දෙනෙකුටත් කතා කලා. ඔවුන් කියන පරිදි අරුගම්බේ ප්‍රදේශයේ යුදෙව් මොඩල් රාජ්‍යයක් බිහිවෙමින් තියනවා කියන කතාව අමූලික බොරුවක්. ඊශ්‍රායල් ජාතිකයෝ අරුගම්බේ එන්නේ වසරේ මාස  කීපයක් සඳහා පමණයි . ඉන් පසු ඔවුන් යනවා. නැවතිලා  ඉන්නේ නෑ. ඔවුන් එසේ පැමිනෙන විට සැබත් හවුස් නමින් නිවසක් කුලියට ගෙන තියනවා. එය අයිති මුස්ලිම් ජාතිකයෙකුට. එම ගෙය බදු දී ඔහු හොඳ මුදලක් ලැබුවා. නමුත් අන්තවාදීන් ගේ තර්ජන නිසා මේ මුස්ලිම් ජාතිකයා එම නිවස යලි ලබාගෙන තියනවා.  

රුසියන් ටුවරිස්ට්ලා බහුලව එන දකුණු පලාතේ යම් යම් ස්ථාන තියනවා රුසියානු ස්පොට්ස්. ඒක ඕනම සංචාරක ඩෙස්ටිනේෂන් එකක තියනවා. එවැනි වාර්ගික ස්පොට්ස් තිබ්බා කියලා මිරිස්සේ රුසියන් මොඩල් රාජ්‍යයක් බිහිවෙමින් තියනවා කියලා කවුරුත් කියන්නේ නෑනේ. මේ වගේ වාර්ගික හේට්‍රඩ් වර්ධනය භයානකයි. කවුරුහරි අන්තවාදී මවුලවි කෙනෙක් මොල හෝදලා සහරාන් වගේ මෝඩයෙක්ට බෝම්බයක් පිටේ බන්දවලා ඌට මරනින් පස්සේ කන්‍යාවින් 72 ලැබෙනවා කිව්වම ඌ කෙල හලාගෙන අරුගම්බේ ඊශ්‍රායල් ටුවරිස්ට්ලා එන කාලයට පිරිසක් ඉදිරියට ගිහින් පුපුරව ගත්තොත් ලංකාවේ ටුවරිසම් ආපහු හාන්සියි. ඒ වගේම අරුගම්බේ ටුවරිසම් වලින් යැපෙන මුස්ලිම් පවුල් දහස් ගනනකටත් ආදායම් අහිමි වෙනවා. මේවා ආවේගයෙන් නොව මොලයෙන් විසඳන්න ඕන කේස්.