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Evil invisible forms as visible entities

Prof. sunanda mahendra

The terms such as ‘mysticism’, ‘apparitions’, ‘witchcraft’, ‘superstitions’ and ‘hallucinations’ are sometimes loosely used to indicate certain status of mind and mental conditions which give way sometimes to the change in the sanity of an individual.

The situation is prevalent of the point that there are certain witch doctors in the society who via mass media channels cash in on the issues posing as positive protectors of the sufferers. For a social scientist and a rationalist this type of hoodwinking supplies ample wealth of material for further research and positive guidance.

This sorrowful situation of the various types of ghosts and apparitions when rediscovered help one fathom the gravity of tolerance embedded in the social structure.

Over the years groups of rational thinkers as well as protectors and reformers of the society had been active in the action of eradicating this false way of harmful superstitions in order to help towards a better livelihood and well being Tilak Senasinghe, the Sinhala journalist had been one of the stalwart writers in this direction both in the capacity of an investigator and a rationalist writer in the field.

His latest compilation consisting of seven investigative articles titled as Mana Ranjana Mithya Katha (fascinating stories on superstitions) displays brilliantly what an investigative journalist could do in the field of the subject display.

He cites with a number of examples from real life that superstitious prevail together with a horde of harmfulness and torture hence the grave ignorance on the part of the common folk. The social corruptions and injustices too have added an extra measure of dimension to this scenario.

This has grown up to the point that according to writer investigator Senasinghe, a broadcaster awareness is anticipated and in one’s own humble manner he or she ought to take this issue seriously and fear not the impending circumstances by way of animosity.

Senasinghe has participated in his endeavour together with clinical psychiatrists and various other individuals who so matter in order to uncover the ignorance. Bhutas or evil forces come down in the human groups from time immemorial and in certain instances great wise men like the Buddha have, tried to advise the lay and the monk as to how one can ward off these forces for one’s own good will.

It is good that the writer Senasinghe triggers off from the standpoint instead of embarking on the subject in an alien manner.

He displays a sensitive and critical knowledge in the Buddhist texts where Bhutas and Pretas appear and how they have been understood from a physical point of view. In this direction he cites a significant art as found in law of causality of Paticcasamuppada. Gradually he takes the reader in a creative journey where he makes it understood that Bhutayas are found not only in special places but in places like ancestral houses and similar habitats.

He makes us known that Bhutayas are sometimes the uses of modern communication equipment such as the mobile etc. All these go to say that Bhutayas are no longer invisible but could be made to be visible depending on the way one tackles them.

How investigative article about the Bhutaya in Hindagalla village is to my mind a superb research in the direction of unfolding how subject areas like child psychiatry, social psychiatry, forensic psychiatry and neuro psychiatry could help diagnose these maladjustmenets as these essays are not only findings combined to a particular subject but also a noteworthy contribution that shows forcefully the need to hold a rational standpoint in one’s critical evaluation.

He helps to abhor all manner of paraphernalia dealing with the pseudo gurukam and preta dosha which I presume is gathering as an evil force at a terrific speed, especially in the pages of Sunday newspapers.

This is not only a starting point to create a better climate of opinion on the subject of invisible evil forces but also an eye opener to the existing practice of the same. There is not a trace of fiction, for Senasinghe gives places names and events as they really occurred via his notes. The compiler Senasinghe also draws our attention to some of the false experimentation on the subject of rebirth, which some have branded as Buddhist experiments.

But according to the compiler most of them are either unfounded or falsifications mainly aimed at some of the popular concepts pertaining to the subject. Similarly some of the false popular concepts linked with the New Year rituals and customs too are scientifically examined.

They nevertheless remain still controversial. He seems to believe that the time is ripe for as to change these unfounded popular beliefs. The most significant factor is that the presentation is collaborated and supported with the astronomical and psychological explorations, instead of the mere cursory hocus pocus astrological practices which possess a popular appeal. All in all this is a compendium of stimulating and resourceful reading for reader at all levels of the society.

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