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Humanism - an outlook to resolve human conflicts

by K. Jayasinghe

At the very primitive age of mankind, conflicts occurred in very basic forms. They were centered on primary needs such as food, shelter and sex. Humans, being social animals even at that very primitive stage, got themselves organised to get their basic needs supplied without much understanding on how the items should be shared and the excess preserved. However when the resources got scarce, conflicts on who should get the priority arose and the only avenue available at that time in resolving those conflicts was showing one's might.

As humans got more sociable the concept of family, groups of closely-knit relatives and tribes became realities. At this stage the efforts was to keep the resources that satisfy the basic needs within the tribe, which kindled conflicts with other tribes in order to preserve the resources for themselves. With the enhancement of knowledge, the tribes developed various means on how to deceive and destroy the enemy for this primary purpose. The enhancement of knowledge expanded the horizon of the needs too, far beyond the original basic forms. Thus the various cultures began to form. Development of various modes of transportation and the need to travel in search of satisfactions for expanding needs, made the people in different communities to interact with others and their cultures even across large water bodies.

The most fundamental individuality between tribes was the human form, which had distinct variations according to the race, region of birth and the climate in which they dwelled. Furthermore, each tribe wanted to be identified by its own culture. Though these cultures shared many similarities the tribes focused mainly on the differences, and thus conflicts started to erupt, this time to preserve these differences in cultures. With the development of fine arts, customs, believes and rituals the identity of cultures became more complex. The need to explain basic phenomena such as birth, death and various complexities of life expanded the knowledge, imagination and logical expressions of mankind so that they tend to believe in some concepts and teachings that transformed into religions. These forms of beliefs did valuable service to the mankind at least within the groups that followed the same belief, as they were able to guide the followers.

Nevertheless, the human as an individual became more independent and some who were more adventurous wanted to venture into other locations and to mingle with other tribes, races and cultures. Thus the need to institutionalise the cultures, beliefs, teachings and religions evolved in order to safeguard their original forms and to restrict those who tend to venture out. Furthermore, propagation of the beliefs across regions started to take place as mighty pioneers began to conquer other tribes, regions and nations. It is not difficult to find in the history of mankind many instances where the might of the sword was used to convert the others into believing what the conqueror believed.

As the knowledge and technology developed, nations used both to conquer other nations to expand their wealth and to gain more power. Eagerness to accumulate wealth and power made the rulers to develop powerful warfare using technology to destroy who oppose and to conquer other nations. The institutions used the same technology in other forms to expand the number of followers. The fundamentalists got themselves organised to restrict their own followers not to become 'prey' to the new beliefs which they thought would destroy their own identity. In the process different parties deviated from the basic rights of the humans and many miseries were brought about to the same people they claimed to safeguard. In the present world too, the same process takes place in a range of intensities utilising modern technology thus having vast devastating effects.

This is where humanism, as a concept could come in to play a significant role in conflict resolution. The Oxford Modern Dictionary gives the meaning of humanism as "a belief or outlook emphasising common human needs seeking solely rational way of solving human problems and concerned with mankind as responsive and progressive intellectual beings". The fundamental principle of humanism is to value the rights of humans.

Every human being should have the right to have the basic needs as well as the needs of higher quality of life. Today, the conflicts among nations, communities within nations, races and religions are not based on the fundamental human needs. Some of them are to safeguard or to propagate the higher forms of needs and many others to uphold the constitutional principles of institutions such as religions, political parties, groups within nations and nations. In these conflicts the parties tend to forget the fundamental human rights.

Openly, some violate the basic human rights of others while justifying that they are trying to safeguard the same rights within their own groups. To the open-minded person it is difficult to understand the logic of this argument. For a person who is dedicated to follow the principles of the group to which that person belongs, it is not so. The institution to which the person belongs does not allow the person to think otherwise.

The hierarchy of the institution utilises all available tools to control the line of thinking of the followers not allowing them to deviate from their beliefs. Many fall prey, and ignore the violations of the human rights justifying that their institution's principle is different.

In this scenario, the dilemma is how could those who want to follow the concepts of humanism strive to preserve the rights of humans including those who are on the other side of the fence while upholding their own beliefs. It is possible, though difficult if one tries to understand that the concept of humanism cuts across all religions, races, groups and nations. This concept is the essence of great religions. Yet, the particular hierarchy of these religions highlights the differences, mainly for the survival and the development of the institution. It is time, for the sake of the mankind to smooth these differences and to appreciate the right to have different opinion, different faiths and different cultures and to identify humanistic principles that are common in all beliefs. If one wants to follow the principles of humanism, then the tendency should be to look for the similarities between the institution rather than the differences.

This is difficult, as the human from childhood learns behaviour patterns to fall into groups. A child learns to depend on the family, which is the fundamental group or the unit of the society for mere survival. Then the child is introduced to the religious group to which the family belongs. The educational institution in which the child is moulded becomes the group that should win in sports events, a base to acquire employment, and the place where the children of the next generation should attend. In the mind-set of the adult, the party to which the person belongs is the one that should form the government. When dying, which is the last act of living, the religious group to which the person belongs should be the one that should perform the last rights.

Having all those learned behaviour patterns, the human finds it very difficult to unlearn oneself and treat the other person's right to be, as a fundamental principle of humanity. Furthermore the numerous institutions to which the person belongs would not allow one to get loose.

According to the concept of humanism if everybody appreciate all other fellow humans, accommodate other beliefs, share the resources of nature with reasonable equity and accept the other person's victory as being deserved the world would be a better place to live in. In doing that humanism should not be institutionalised, as if it is made so, the path the other institutions took in preserving and propagating the ideologies, would eventually be taken by humanism too. Such an institution will use the principle for the benefit of the institution, and ultimately the effort will be to safeguard and to promote the institution rather than safeguarding the principle.

In practising the concept of humanism, the primary effort should be, while observing one's faith, following the cultural norms and traditions, being affiliated to a political party, belonging to a race and to a nation, to accept others as equals. The ideal situation would be to learn other beliefs and choose the best or several acceptable ones, to mingle with other cultures and adopt useful behaviour patterns, to learn languages of closest races and communicate effectively and to open borders and travel freely. If this happens then any arising conflict could be easily resolved. It is not wise to believe that the ideal would ever happen.

At least if one could have an objective world view without looking through glasses tinted with fundamental beliefs, focused only on own cultural norms and racial identity it would be easier to see the similarities in others and thus to resolve conflicts.

The effectiveness of the concept of humanism increases when many practise this basic principle. Should one wait till the others follow? Not necessarily. It is individual's choice as accepted by the principle itself.

There is no need to wait till others do, as looking at the world with an open mind and looking for similarities rather than differences unburdens the unnecessary bindings and relieves oneself making that person and those around happy.

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Norway's constitution day on May 17

By Jim Ramanayake, Social Secretary, Sri Lanka Norway Society

We congratulate Norway on its constitution day, and wish all Norwegians good health, happiness and prosperity. We also wish them many more years of the successful operation of their constitution, which was founded on 17th May 1814. Norwegians celebrate this day with great joy with the dawn of Spring after a very severe winter. It is a great Spring Festival in Norway. It is a great day of enjoyment for the children. There is a Children's Charter for the protection of children of Norway. Norway is a very small country with a population of only 4.5 million people. They are a very articulate nation with a very high living-standard.

There is sparse vegetables but they have a very sophisticated and vibrant fishing industry and they export a great deal of fish, particularly the pink salmon which is a delicacy.

They also can boost of a very extensively developed shipping industry which brings them a great deal of foreign exchange. Another source of income for them is the oil industry. They have a flourishing tourist industry with great scenic beauty and many experts are employed abroad.

The great Norwegian Peace Maker Trygve Lie, had the distinction and the honour of being the first Secretary-General of the UN Norway was the first nation to join the UN Peace Keeping Force.

Since 1976, Sri Lanka has had longstanding development co-operation assistance from Norway for the economic emancipation of the three underdeveloped areas of the country.

They initiated the integrated rural development projects of the Hambantota, Moneragala and the Batticaloa Districts at the request of the Sri Lankan state.

They have also established a clean Leather Production Centre at Hambantota, to supply raw materials to the shoe and baggage manufacturing industries. Prior to this Sri Lanka imported leather from Pakistan, India etc; Recently they assisted in upgrading the furniture manufacturing industry in Moratuwa.

Norway's assistance and technology transfer has resulted in the incomes of the rural sector, better management of small and medium scale industries, improved farm technology, improvement of the fishing industry, the conservation of environment, better health facilities with the on going assistance channelled through the state agencies at the Divisional Secretary and District Secretary Levels in these three districts for the past twenty five years. NORAD has spearded the assistance projects and sent many Sri Lankans for training in Norway. There has been significant improvement in the living standards of the population in these areas.

Norway was not a colonial power

Norway has had very bitter experiences of being under colonial subjucation by Denmark since 1380 to 1814. Subsequently Norway was forced for a union with Sweden and they became independent in 1905.

They have no dreams of becoming a colonial power. Due to the prevalence of democratic ideals in the world today not even the mighty powers like America, China, Russia could aspire to become colonial powers.

The world war II ended the colonial and imperial powers. Millions of multiracial people sacrificed their lives for independence.

Norway has a constitutional monarchy. The king His Excellency Harald V succeeded his father King Olav in 1991. The legislative power is vested by the national assembly, the Storting, which is elected by the people every four years.

The Royal family enjoys the love and affection of the people. Many ethnic groups are coherently united in developing the nation.

The minority ethnic group, the Samis have their own assembly. They have accepted the one nation concept and all contribute for the prosperity of the nation.

The country has strong democratic traditions, excellent welfare schemes, free education for all. There are special privileges for women and children in Norway.

Norway's assistance for the peace process

Norway accepted an invitation from the Sri Lanka government and the LTTE to act as a facilitator to bring about peace on terms acceptable to both parties and the people of Sri Lanka possibly by means of a referendum as envisaged by the Prime Minister, to end the 19 year old conflict. This internal conflict is costing the public 6.4% of the GDP or about 25% of the state revenue, about 60 m billion Rupees.

It has hampered the economic growth, prevented foreign investment and ruined the tourist industry. It has killed 60,000 people including 17,000 Tamil tigers and 1700 Indian soldiers. Several Sri Lankan politicians starting with the Jaffna Mayor, Alfred Thuraiappa, TULF Leaders, President Premadasa and the Indian Prime Minister Rajiv Gandhi, have been victims of this conflict. About 200,000 civilians have died. If the Norways' peace efforts succeed, Sri Lanka would become a very prosperous nation with the people earning a very high per capita income. We have to be thankful to America, India, China, UK, Canada, Germany, France and other world powers who are backing the peace efforts of Norway.

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Peace Quote

Peace is not a relationship of nations.

It is a condition of mind brought about

by a serenity of soul.

Peace is not merely an absence of war.

It is also a state of mind.

Lasting peace can come only to

peaceful people.

Jawaharlal Nehru

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Peace Confidence Index

Selected Findings

* While the perception of peace meaning ethnic harmony shows an increase from 46.1% in November 2001 to 54.1% in March 2002, the perception of peace as feeling safe shows a decline from 18.3% in January 2002 to 9.8 in March 2002.

* The perception that war is a means of achieving peace continues its steady decline from 16.8% in June 2001 to 2.7% in March 2002.

* The findings in March 2002 indicate an increase in optimism that peace will come about soon in Sri Lanka - up from 10.6% in June 2001 to 24.8% in March 2002. This increase in optimism is predominantly amongst the Tamils and Muslims.

* A significant increase in optimism can be observed amongst the Tamils who feel that peace will come about soon to Sri Lanka (5.9% in September 2001 to 67.8% in March 2002).

* For a majority of Sri Lankans the root causes of the war are communal politics (33.4%) and discrimination against Tamils (26%).

* In March 2002 a majority of Sri Lankans feel the war can be ended and peace brought about in Sri Lanka through peace talks (85%) rather than through war (8.7%). The confidence in peace talks continues to increase from 59.1% in May 2001, while confidence in a war effort establishing peace has declined.

* In the March 2002 poll, 53.7% perceive that total victory cannot be achieved by their party in this war - a view that has increased from 49.3% in January 2002 and exists largely amongst the Muslims (69.2%) and Tamils (69.8%).

* Overall the opinion that the Government is committed to find peace through negotiations continues to rise in March 2002 (61.8%) in comparison to it remaining relatively static in September 2001 (43.8%) and November 2001 (44%).

* Although from September 2001 to March 2002 the opinion that the Government is committed to bring about peace through negotiations has increased amongst the Sinhalese (46.4% to 57.3%), Tamils (23.3% to 79.9%) and Up-country Tamils (64.9% to 92.3%), a sharp decrease in the same is detected amongst the Muslims (86% to 70.1%).

* There is a striking increase in the belief that the LTTE is committed to bringing about peace through talks - from 9.8% in November 2001 to 27.3% in March 2002. Only 19.3% amongst the Sinhalese share this view, though this is an increase from 13.4% in January 2002.

* 44.6% of Sri Lankans believe that the Government would go in for talks as a result of its commitment to peace, which is the predominant view held amongst the Up-country Tamils (55.6%) and Sinhalese (45.1%).

* The findings indicate a further rise from 64.2% in January 2002 to 67.7% in March 2002 in the view that the Government should declare a ceasefire for peace talks.

* 79.9% of Sri Lankans feel that both parties should declare a ceasefire through a mutual agreement, indicating a continued support for a bilateral ceasefire.

* In March 2002 49.7% of Sri Lankans are against the deproscription of the LTTE to commence negotiations. The overall percentage of Sri Lankans against the deproscription of the LTTE declined further from 56.3% in January 2002.

* In March 2002 just over half the Sri Lankan population (56.5%) continues to approve the Government's decision to lift the restrictions on certain essential items, including food and medicine, to the Vanni as a prelude to peace talks.

* 74.9% of the population do not identify the Tamil community and the LTTE as one. 40.3% of the Tamils identify the Tamil community and the LTTE as one, an increase from 24.3% in January 2002. From September 2001 to March 2002, there is an increase in opinion amongst the Sinhalese (70.7% to 80.6%) who do not identify the Tamil community and the LTTE as one.

* In March 2002 the findings reveal a slight decrease (57.3%, down from 61.9% in January 2002) in the opinion that an LTTE cadre is an enemy, as opposed to the steady increase from June 2001 to January 2002. The view that an LTTE cadre portrays an enemy exists largely amongst the Sinhalese.

* A majority (82.6%) continues to express their approval of the Government and the LTTE going in for peace talks.

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Sri K. Ramachandra - a pilgrim of peace

Sri K. Ramachandra, a great pioneer in the religious Renaissance of the 20th century in India and Sri Lanka and a Peace Pilgrim dedicated to the promotion of World Peace, was born on 5th November, 1896 in the twice blessed holy village of Nagadipa in Jaffna. Nagadipa is held sacred both by Buddhists and Hindus alike, because of the Buddha's visit to this spot centuries ago and the existence of the hallowed Nagapooshani Amman Temple there. He passed away in Colombo on 26th April, 1976 at the ripe old age of 80 years, after a life of dedicated service for the spiritual upliftment of his fellow beings.

I was fortunate enough to be one of the several young persons whom Sri K. Ramachandra put on the spiritual path about 60 years ago in the early nineteen forties. I consider him as my 'Upa-Guru' and I am grateful to him for this act of blessing bestowed by him on me. I was leaving for India in 1943 with a batch of university students for a cricket tour in Madras and Sri K. Ramachandra casually mentioned to me 'Thamby, don't forget to drop in at the Ramanashram at Tiruvannamalai after your cricket program is over.' Accordingly I visited Ramanashram then and had Darshan of Bhagavan Sri Ramana Maharishi and followed it up later with a second visit in January, 1946 with questions on spiritual themes relating to Sri Jiddu Krishnamurthi's teachings on 'Choiceless, Effortless Awareness' for clarification by Bhagavan.

On this occasion when I mentioned to Bhagavan that I had arrived from Colombo to meet him, Bhagavan on his own inquired from me 'How is Ceylon Ramachandra keeping?' - as he was well-known by that appellation of Bhagavan and the other ashramites there since 1934. Sri K. Ramachandra was a close devotee of most of the eminent sages and saints of India at that time, such as Sri Ramana Maharishi and Sri Aurobindo, (both of whose Maha Samadhi ceremonies he attended in person) and Anandamayi Ma and Swami Sivananda of Rishikesh and Swami Ramdas of Kanhangad etc.

He invited Swami Sivananda and Swami Ramdas to visit Ceylon in 1950 and 1954 respectively with some of their followers, and provided a rare opportunity for the public of Ceylon, in Colombo and the outstations, to have darshan of these saints. Some of the young persons whom he put on the spiritual path, assisted him at that time with the arrangements. Swami Ramdas and party were the valued guests of Sri Jivathram Hirdaramani, the saintly Head of the Sindhi Community Centre in Colombo, at their spacious Centre building.

Swami Ramdas himself has referred to Sri Ramachandra in his account of his World tour as follows: "When we were in Colombo we followed regularly the programmes drawn up for us by Sri K. Ramachandra, the leader of the devotees in Ceylon, who had high respect for him. We had known Sri Ramachandra for a long time as he had come to Anandashram three or four times.

He was a silent worker, always inspiring his assistants to do all things in a regular, disciplined manner, himself always remaining behind the scenes...One day Sri Ramachandra invited us to his house where he arranged for a programme of Bhajan and evening meal....The function was altogether a most blissful one. Ramachandra, his wife and children vied with each other in offering us their whole-hearted love and hospitality. Blessed is the house of a devotee where God's names are sung every day and service is rendered to saints jointly by all the members residing in it. Such a house is rightly called by devotees and saints as a veritible Vaikunta."

Sri K. Ramachandra had also met Mahatma Gandhi in November 1927 when he visited Ceylon and acted as his interpreter when he visited certain rural areas at that time. He had also visited him at Poona in India in the early thirties when he was ill after fasting in jail.

After his retirement in 1956 as a Senior Administrative Officer of the Ceylon Govt. Railway, Sri K. Ramachandra went on several lecture tours to Europe, America and Japan on invitation by devotees, to spread the message of the Hindu sages and saints of India and to promote World Peace.

He also started the publication of a quarterly magazine in English entitled 'The Religious Digest', at the suggestion of Swami Ramdas, which gained popularity in several countries, where people were thirsting for the spiritual wisdom of the East. Sri K. Ramachandra did me the honour of setting out his name in the first issue of the 'Religious Digest' as Chief Editor and my name as Deputy Editor, as I was discussing various spiritual topics with him at that time. Later, at my request, he kindly released me from my duties as Deputy Editor.

He had a liberal universal outlook in spiritual matters being vitally interested in the teachings of Sri Ramana and Jiddu Krishnamurti and at the same time being a practising Devi Upasaka. He was a sincere devotes of several saints including St. Francis of Assissi, the well known Christian saint of an earlier era. It is a fact, known only to some of his close associates, that when Sri K. Ramachandra visited Italy on one of his European lecture tours he dropped in as a sole visitor one afternoon at the church situated on a hill where St. Francis was entombed and sat in meditation at the entrance to the church which was closed at that time, and had the rare spiritual experience of seeing St. Francis emerge from the church in a materialised physical form and confer his blessings on him. It was mentioned to him later by the Sacristan, in-charge of the church that such a spiritual experience had been vouchsafed earlier by St. Francis to only one or two sincere Christian devotees.

It is significant that Sri Ramachandra, because of his liberal outlook, was called upon to deliver a series of talks entitled 'Hinduism in a Nutshell' to an exclusive audience of Catholic nuns in Ceylon for their edification on the invitation of the Mother Superior. This series was later published as a booklet with a Foreword written by Justice V. Siva Supramaniam.

In 1960 he attended two International Conferences in Europe, one in Belgium where he spoke on Non-violence and the other at the Congress at Marburg University in Germany, where he spoke on 'Religious Harmony' and the message of Saint Thayumanavar. In 1963 he toured Europe and America again. One of the highlights of this tour was the invitation sent to him to present a keynote address at the Denver World Convention on the theme 'Unity of Life', personally signed by 19 prominent personalities of the world, including the late Queen Mother Elizabeth of Belgium, Shino Hamai, Mayor of Hiroshima, Rev. Martin Luther King and Dr. Laugier of France, former Asst. Secy-General of UNO. In 1966 he visited Norway, England, Denmark, France and Italy and talked on the vital need for peace.

In England he participated in an International Conference at Turnbridge Wells where he spoke on 'Religion for the modern age' and thereafter flew to Norway on the invitation of the 'One World Organisation of Oslo' and delivered the address on 'The Solidarity of Humankind'.

It is a remarkable coincidence that Sri K. Ramachandra, a very close devotee of Sri Ramana Maharishi, should pass away on the identical astrological anniversary date of the Maha Samadhi of Sri Ramana which fell on 26th April, 1976.

The manner of his passing away on that date also appears to have been melodramatic. A junior colleague of his in the administrative service of the Ceylon Govt. Railway who was a close friend and devotee of his in the spiritual field since 1944 and even after his retirement in 1956 (who wishes to remain anonymous) used to call on him frequently over the years at his Talangama residence and discuss spiritual matters.

He had not visited him for about four months since December 1975 owing to other pre-occupations and suddenly on 26h April, 1976 afternoon he felt a strong urge to visit him and arrived at Talangama at about 5 p.m. Thereupon Sri Ramachandra talked to him enthusiastically for about two hours concerning the arrangements he proposed to make to celebrate the 80th birthday of Mathaji Anandamayi Ma falling on 9th May, 1976 and also about the greatness of Sri Ramana, his Guru. The devotee, then observing that Sri Ramachandra was feeling tired, got up and wished him good-bye, after holding Sri Ramachandra's hands and kissing them as a mark of respect and affection and was about to leave, when Sri Ramachandra suddenly developed a cardiac arrest and collapsed on to his chair and passed away peacefully, with the last thought in his mind being of Sri Ramana.

Concerning the greatness of Sri Ramana, it is a well-known fact that when Sri Ramana's soul merged with the Universal Effulgence on 14th April, 1950 at Tiruvannamalai, a brilliant star appeared in the sky overhead at that sacred moment and moved northwards and was seen clearly by observers both around Tiruvannamalai and in Madras as well.

He left behind his sons Dr. Pararajasekaram, well-known international Ophthalmologist, R. Sunderalingam, DIG and now in the Interpol Narcotic Police Service and Chandrasekar, a resident of Ramanashram, and two daughters Dhanalakshmi and Bhuvaneswari who were well-known singers of devotional songs and bhajans at the Ramakrishna Mission functions in Colombo.

The late Justice V. Siva Supramaniam, shortly after the demise of Sri K. Ramachandra in 1976, described him not only as a great religious scholar and writer and votary of World Peace but as a Gnani, namely an embodiment of wisdom. He also recommended the reading of his valuable publications, such as: 'Hinduism in a Nutshell', 'Astrology as a Science', 'In the Company of Saints', 'The Solidarity of Humankind', 'Women and World Peace',

'Gandhi and his contribution to World Peace', and 'The Unity of Life'. Swami Satchidananda, the present venerable head of Swami Ramdas' Anandashram at Kanhangad, who had visited Ceylon with Swami Ramdas in 1954, and met Sri K. Ramachandra, has written recently to the devotees of Sri K. Ramachandra in Colombo that the selfless services of Sri K. Ramachandra cannot be forgotten and that his name and picture should be etched and displayed for posterity.

This year the 26th astrological death anniversary of Sri K. Ramachandra falls on 9th May, 2002 which coincides with the 52nd anniversary of the Maha Samadhi of Sri Ramana, his Guru. The contents of this article is being presented to the public to honour the memory of Sri. K. Ramachandra, a great religious leader of the 20th century and a highly respected Ceylonese messenger of Peace and Harmony to the Western world.

- C. Shanmuganayagam

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