Who were we – Jaffna Tamils?

Who were we? We are Tamils from Jaffna in the north of Ceylon (now Sri Lanka). Currently, we are a world-wide diaspora. Both my father and maternal grandfather had migrated to British Malaya because of job opportunities there. An adequate knowledge of the English language led to administrative jobs in a country which was being filled rapidly by workers, traders and business men from all over India, Ceylon, south China, and the surrounding Malay lands. The bulk of the people whose mother tongue is Tamil are now found mainly in the south of India.

The Tamils of Ceylon are claimed by a Malayan historian to have originated in the Deccan in central India and, having spent some time in what is now Bangladesh, finally settled in north and east Ceylon. The south of Ceylon was settled by the Singhalese, also from India, about two and a half thousand years ago. The Tamils seem to have been in Ceylon for a minimum of a thousand years. Some Tamils claim two thousand years. After all, in ancient times, only a river might have separated Ceylon from India. The sea has clearly risen in recent millennia. It would also have risen much earlier through the demise of the last ice age.

Whereas Singhala (the language of the southerners) is one of the Sanscrit-linked so-called Indo-European languages of India, Tamil is one of the four Dravidian languages. These are now found mainly in the south of the subcontinent. The pockets of Dravidian speakers in what is now Afghanistan, Pakistan, Iran and North-West India, together with the strongly-asserted belief by many that the purest forms of Hinduism are now to be found in south India, raise the probability that the Dravidians had moved south from the north-west of India when the Muslim Mughals, other Central Asians, and peoples further west moved progressively and en masse into the northern parts of what is now India. It has also been suggested that the peoples of the Indus Valley high-culture civilisation were part of this exodus when the river system which sustained them dried out.

The wonderful reality about the pundits of pre-history (that is, the times about which we know so little) is that nobody can be shown to be wrong, and everybody is potentially correct, about their theories as to what happened, and why. Now, not only the Indians but also other colonised or otherwise culturally oppressed peoples everywhere (eg the Africans), prefer to research their own histories as best they can.

For, European colonisers are alleged to have reinterpreted world history in order to reinforce the claimed innate superiority of white peoples over coloured peoples; the inferiority of all faiths other than Christianity (with its great variety of brands); and the asserted longevity of their technological skills, in spite of massive borrowing from diverse Asian peoples, especially the Chinese.

Returning to the story of my family, we Ceylon Tamils, through chain migration, soon dominated Malaya’s administration, especially in medicine, pharmacy, education, railways and the postal service. The Chinese immigrants went into trade or tin mining, in the main. The Indians went into trade, or indentured labour in the rubber estates. The other ethnic communities (then referred to as nationalities, in much the same way that all Asians were Asiatics to the British rulers) sought to fill any niche available, or to create one. The Malays, a charming and tolerant people, remained mainly on the land, ruled by their sultans. The latter were ‘advised’ by the British; that is, they did what they were told, or became replaced. On the west coast, the sultans’ titles, clothing styles, and ornaments of authority reflected the historical influence of Indian cultures.

British entrepreneurs developed the land and the economy to suit Britain’s export markets and import needs. Because Malaya was under-developed, they did not cause the kind of damage they perpetrated upon the established economies of India and Egypt. Fortunately for mankind, the British did not produce opium in Malaya. Their output in India was adequate to subvert the Chinese people.

Each ethnic community had its priests to provide guidance to their version of God or Heaven, although many Chinese seemed to restrict themselves to ancestor worship. They  had little red boxes outside their homes at which they prayed, lit candles and burnt imitation money. These, surely, must have assisted many to eventual success. Perhaps, some of our ancestors develop into spirit guides. We all prayed with great devotion, as insecurity was the mainspring of our existence.

Education for the children was, as ever, the primary driver for all. The children who could get into English-language schools (as I did) were naturally advantaged in being able to acquire academic or professional qualifications. Families lived frugally in order to achieve the savings necessary to fund this education. Thus, everyone was skinny, like the survivors of the Great Depression in Australia. Most of us could have done with more nourishing food.

At the end of World War Two, overseas study became the pathway to enhanced security and lifestyles for the whole family. All betterment was for the family, not just for the individual. The so-called Asian values, much derided by those who had lost their tribal leaders and an operational sense of tribe, clan, and extended family – mainly in the immigrant-created new nations of the Western world – are upheld throughout Asia. They stress the primacy of community, not of the individual. This recognises that one is born into a collective, is sustained by the collective, then contributes to the collective in reciprocity, finally moving on to another collective in another domain. One is never apart from that ultimate collective, the Cosmos.
(This is an extract from my book ‘The Dance of Destiny’)


Intimations about the Afterlife

I had a dream recently. I woke up at the conclusion of the dream, wondering whether it followed my recent speculations about the Afterlife. As a metaphysical Hindu, through some in-depth reading and careful analysis, I accept the probability of the existence of my soul, the reincarnation process, and a re-charging domain I conceive as the Afterlife.

The concept of an Afterlife is very challenging. Would insubstantial soul-entities, the spirits of former Earthlings, need a home of substance? But then I cannot conceive of an insubstantial place where a goodly number of soul-entities could sojourn. However, I realise that at age 89 I can expect to have my curiosity satisfied very soon.

Since I had been advised by a casual clairvoyant (or seer) to listen to my subconscious for messages from my Spirit Guide, I wonder if my dream was more than wishful thinking. Living in a flat country whose highest mountain is a mere pimple, whose rivers do not seem to flow like those in New Zealand, and whose dry terrain does not attract much rain (except for sudden troubling downpours occasionally), my subconscious may be seeking to compensate for this deprivation by Nature.

In my dream, I was on a lush mountain top, with a raging river below on one side and a cliff on the other – which allowed me to see the distant sea and a rocky shore. It was raining, but I do not remember getting wet. I heard voices, yet neither saw nor met anyone. It was as if we were all avoiding one another. In the morning, I again remembered this compensatory dream. After all, had I not been born and bred in a lush tropical terrain? Had I not enjoyed the years I had lived there?

Then, much to my great surprise, during my sleep a few nights later, I had a thought flitting through my mind. Intuitively, I felt that spirits created their own personal environments in the Afterlife. Was that message from my Spirit Guide? As a recluse of many years, I am attracted to this possibility.

Indubitably, the conceptual vista of my soul as a time-traveller, traversing countries and cultures through the occupation of a long series of human bodies, and living (with all its pains and pleasures), and learning while necessarily adapting to a new home, and ultimately returning to The Source morally purified is spiritually satisfying. As ever, it is the journey (in spite of great suffering on the way) which matters, not the arrival Home.

The plight of the Australian indigene

“Like most Asians, I do not take notice of variations in skin colour. When everyone around me sported a different colour, how could I be sensitive to such variations? This claim will no doubt surprise those with a need to detect, and possibly denigrate, anyone with any hint of colour. The way the mixed blood urban Aborigine is talked about is sufficiently illustrative. Since most parts of the world are multi-hued, differences in skin colour are generally not persuasive in human relations where whites are not involved.” … …

“In Australia, mixed-blood Aborigines with the right shade of colour could pass into white society or, at least, avoid the indignity of bureaucratic control over all aspects of their lives.” … …

The ability of white men to intrude into, and control, the lands of coloured people everywhere on the globe eventually resulted in skin colour being deemed as inferior; indeed, as inferior as the faiths, and other cultural values and practices they found in these lands. Yet, I feel that, in their hearts, many whites do not seem to like their own skin-colour.” … …

“In Australia, an indigenous people living in a precarious balance with a predominantly harsh environment seem to me to have been treated worse than any other allegedly heathen non-threatening people. Why?  Because they were seen as sub-human by an advanced Western society offering its vision of progress. Against the background of Christian colonists generally treating all subject people with indifferent brutality, and of the colonists in America practising slavery, and driving away or killing the indigenes, the British colonists in Australia destroyed a whole people in a way that might not have a parallel elsewhere.

The attempts to camouflage this dreadful and unchristian conduct (reflecting greed and lust) resulted in new concepts and definitions — of peoples, law, justice, religion and historiography. This pithy piece of graffiti may therefore be obliquely apt: “Judas needed the money for a sick friend.”

Australian Aborigines were seen by many of the new colonists not only as sub-human.  The indigenes had, according to the coloniser and his judiciary, no law and no religion. They were not seen as living in an organised manner, with cultural values and practices derived from concepts about their origins, and a vision about their relationship to their environment. Official British government edicts and a few caring state governors did little that was effective in protecting the indigenes.

Two centuries of being treated virtually as fauna, with the women taken as needed, and thereby contributing to a hybrid species, resulted in a demoralised people. They had no confidence in themselves, had few rights, and lived a marginal and poverty stricken life. It was more an existence, akin to the life of beggars in Asia; at least, until they were included in the welfare state. “

“This was the Australia I entered in 1948. The whites were in two broad ecclesiastical camps — the Roman Catholics (claiming to be all-Irish) vs. the rest. The former were referred colloquially as ‘micks’ or ‘tykes’, the significance of which missed me for decades. The latter included the mainstream Protestants, referred to as ‘prods’ by the ‘micks’, and a clutter of other Christian sects. There was no place for the urban mixed-blood Aborigines, even though they too were Christian.

The rural indigenes, whether pure of blood or mixed, could live in river beds, or on the fringes of townships in shanties; that is if they were free to live where and how they wished. If not, they would live on official settlements created as holding ponds, so that their lands could be exploited by the whites. The pattern for this treatment had already been set in North America.

This is why I am somewhat bemused by the official Australian and his mentor, the US American, when they now babble about human rights. Their houses are not yet in order. But, they do thunder, most righteously, about their perception of a deficit of rights in developing Asian nations. Good try, lads! Is there not something in the Bible about casting the first stone?”

(These are extracts from my book ‘Hidden Footprints of Unity’ (published in 2005).  While imported ethno-cultural communities were invited to retain their traditions in multicultural Australia, the Australian Aborigine continued to be expected to become like ‘us,’ the Anglo-Australian. A senior official explicitly denied that the indigene was covered by multicultural policy).

The Australian Aborigine – a 1997 view

The following are extracts from ‘Destiny Will Out: the experiences of a multicultural Malayan in White Australia’ by Raja Arasa RATNAM. The author has lived a highly integrated and contributory life in Australia (including holding leadership positions in civil society) since 1948. This and his later 4 books were based on his work and settlement experiences.

For 9 years (in the 1980s), his work covered policy (at the level of Director) on ethnic affairs & multiculturalism; citizenship & national identity; refugee and humanitarian entry; and settlement assistance. Endorsements of his books by senior academics indicate that the author has a sound understanding of his adopted nation (of which he is proud).

Urban Aborigines are rarely seen in employment in offices and shops, or in public transport. I have been told in recent years by Aborigines that many of them are educated and have usable skills, but white employers will not give them jobs. Their poverty is endemic. “To fry poverty, you need no butter,” is a very apt adage.

‘Educated’ whites openly utter statements of prejudice. Their basic premise is that the Aborigine is lazy and will not work. What a convenient stance. Any anti-social conduct by youths is a class problem for whites, but a racial problem for blacks. It may not be long before this underclass (visible because of its colour) stops being quiescent. They might feel that “revenge is profitable, gratitude expensive.” In the event, Australia’s violations of human rights will come out into the open internationally. This may force some of our superior folk to get off their high horses and to desist from arrogantly squawking about the conduct of other nations, usually of coloured people. “Everyone loves justice in the affairs of another,” is a relevant Italian saying.”

“I am beginning to think that it is subconscious guilt that fuels the white man’s prejudice against the Aborigine; whereas, his dislike, initially, of European ‘reffos’ and latterly of the Asians, is more of an inter-tribal stance.

Unless Australia’s treatment of its blacks is seen by observers in Asia to be just, no one will expect equitable treatment for those of coloured descent in Australia. This would be disastrous for the nation.”

“A recent news report claimed that a volunteer effort for Aborigines in the north of Australia to provide a TV service for their people was opposed persistently by vested interests. The community at large accepts (I believe) that the white man’s greed controls the politician and his administration; and, inequitable treatment of the dispossessed is perpetuated. How does one get across the concept of karmic laws to those whose loss of their own faith allows them to behave in such an oppressive way?”

 “More honest government policies might have included the payment of substantial funds to each Aboriginal tribe driven off its land.”

(Reconciliation Week has just ended. I doubt, however, whether our indigenes can find a place in the sun as an ethno-cultural people, without officialdom admitting the injustices of the past – including the killing and the despoliation of cultures which followed. RAR 6/2017)  


Unacceptable religious interference

Nothing divides people more effectively than beliefs derived from their religions. For years, compassionate people, and those suffering ongoing severe pain (undiminished even with palliative care) have sought legislation permitting voluntary euthanasia. While reliable sampling estimated public support at about 85% – stable over decades – Australian politicians have refused to accept that compassion should over-ride religiosity.

It is not that our politicians are all religion-bound. It is that they fear the power of Christian churches – even in a secular nation – the principal objector being of the Roman kind. From time to time, legislation to enable physician-assisted death, under the strictest, most stringent protective criteria, is rejected by politicians. (Even human rights legislation is denied, allegedly through religious interference.)

Our politicians profess to represent their electorates in parliament. In reality, they represent their political party only – or face career extermination; and they are clearly under the collective thumb of authoritarian priesthoods.

What is strange is that “We are not allowed to have it. So, you too can’t have it” is the line followed by vociferous objectors to voluntary euthanasia. Then, archbishops, bioethicists, other religious functionaries, and some lay people go public, seemingly in a co-ordinated manner (as they are doing now in the State of New South Wales).

They claim that people will be killed – even by themselves (through suicide). Then, they bring up the slippery slope argument. The essence of this argument seems to be that the elderly will be put to death by their family – presumably for financial benefit.

As well, medicos are told that they are to save lives, not ‘take’ lives. Whereas the Hippocratic Oath says simply that medicos should do no harm – not keep patients alive at any cost (usually at the patient’s cost).

Not that long ago, the head of a State Branch of the doctors’ union asked the Federal Parliament for the right of a doctor, in his expertise, to over-ride the legally-binding document known as the Advanced Health Care Directive (AHCD) or its equivalent. This effectively says ‘Do not resuscitate’ in specified circumstances; or ‘Do not operate on me unless I say so.‘

More recently, the General Manager of a private hospital stated that his professional staff were “unhappy” at their being constrained by AHCDs (Really!); but nothing was said about their religious proclivities. Then an academic ethicist asked about the rights of his conscience. But, could each set of variable faith-based ethics have an independent legal status, binding all residents in a secular nation?

It cannot, however, be denied that a couple of European nations of a predominantly Roman Catholic persuasion already have laws permitting physician-assisted death (viz. voluntary euthanasia).Reportedly, they have adequate safeguards to prevent ‘killing’ and ‘slippery slopes.’  How backward is Australia, and how lacking in compassion. (This situation also allegedly applies in the non-availability of medicinal marijuana for those who can benefit most significantly from its application. I have seen a video of its benefits.)

In a multicultural nation whose citizens are encouraged by the government to maintain their diversity in cultural values and practices, ridiculously, the religious edicts of a minority Christian population are allowed to dominate the lives of other communities.

It should be noted that voluntary euthanasia will not be compulsory. Do allow compassion free reign. If an authority will not extend compassion to fellow humans, then that authority will necessarily be time-limited. Does God not see all that happens?      

Past-life influences

When a little grandson struggled, while seated on his mother’s hip, to reach me each time I visited my daughter, and then hung on to me, I felt that this baby knew me. He had to be the son my wife and I lost 30 years before. My wife had a similar feeling.

Then I met a 6-month old baby relative who seemed to be angry or unhappy for no reason. He was supported by loving family and other relatives. At 3 years, he was still unco-operative and grumpy. By 7, he was a normal happy child. I surmised that a past life had bothered him severely initially.

Reliable research shows that some young children, all over the world, do remember their most recent past life; and that, by about 7 years of age, that memory is totally lost. I have seen videos of young children, clearly under 7, playing with great skill the piano, or the drums, or ‘conducting’ a musical program (in one instance playing with an orchestra). Only inbuilt soul-memories of past-life skills could explain such proficiency, but without the child being necessarily conscious of anything unusual.

Yet, I have had a frightening psychic ‘flashback’ of being buried alive. It was a very real experience, which took me about 3 days to overcome; I was way over 60 years old then! My then attempt to delve into my past lives, through auto-hypnosis, produced scenes involving red sand, again and again.

My urge, when facing overt discrimination, to wield a scimitar, has implications; perhaps of a deliverer of steely justice in another life. Yet, I have never seen a scimitar, but do feel an attraction. My wife noted that, asking why. Perhaps it is a past-life memory, I responded.

As well, when I was sketching designs for fabric painting, my initial designs replicated the shape of the beautiful mosques of Central Asia. So I discovered many years later. Perhaps this is why, in spite of being a Ceylonese, I was born amongst a tolerant Muslim people, the Malays.

Then there was an English fellow-migrant. She and I became blood-brother and sister soon after we met; there was a strong bond between us, discernible to others. Another psychic flashback showed that we had been twin brothers; our skin colour was white. We supported each other psychologically through turbulent lives, although separated by oceans for much of the time.

A local psychic healer, assisted by her Spirit Healer, told me about a couple of my past lives. Her intention was to alleviate physical pains reflecting past-life trauma. She was successful.

Another clairvoyant told me recently that she could see me in my scimitar-wielding past life. This view coincided with my earlier views of Central Asia. Was she reading my mind? Or, do clairvoyants, with assistance from the spirit realm, see scenes of relevance to the client?

In any event, since past-life memories are no doubt attached to one’s soul, could they not occasionally seep into one’s conscious mind or unconsciously affect one’s thoughts? Am I not my soul? With an accumulation of memories from many Earthly lives?



“On one’s knees” (from ‘Pithy Perspectives’)

“It was a night of terror. Not a terror of the unseen, with ghosts and hobgoblins silently sneaking into the subconscious of superstitious sleeping souls; for that is when the terror of the unknown takes hold of those whose minds are not fixed firmly on terra firma. It was indeed the terror of the visible, the audible, and the kinesthetically palpable.

While the terror of the intangible arouses a silent scream, the terror of the visible, the audible, and the kinesthetically palpable causes, despite a probable rigidity of all human muscles, very loud and frightening screams. While such screams frighten the listener in a certain unsettling way, they frighten the screamer in a different and horrifying way.

On that night of terror, the question on everyone’s lips began with a simple anxiety-laden “What’s happening?” As the ground split in an apparently random fashion, the next question, uttered in a terrible fear, was “Which way do we run?” This was followed by a desperate “Is there anywhere I can hide?” as one’s bed, bath and, indeed, house fell into the ravines now forming. People fell into the ravines, and the simultaneous slippage of soil and other debris followed the path of gravity, burying the fallen.

A sudden and peaceful death was the good fortune of those whose trajectory was gravity-driven. If their religious leaders had spoken with sound knowledge, then the souls of the buried would sit at the right hand of God, or on Her knees; or wait to be recycled, in time, for yet another sojourn on Earth; or frolic in Heaven surrounded by music and the sound of fountains; or wait to be chosen for a reward of something or other. It would not matter. They were out of harm’s way.

For those who were required to live with the terror of the sounds and consequences of Earthly destruction, there was no salvation. They would, with their broken bones and maladjusted minds, die slowly of cold, starvation, severe illnesses caused by polluted water (if there was any water available), criminal activity by fellow humans driven by greed of one kind or another, and lax recovery-efforts by those of their rulers who were capable of remaining in office.

When Earth had finished rupturing, and parts of the countryside had simply sunk into the neighboring sea or moved out into the ocean to form new islands, the survivors would discover that all the known volcanoes had blown their tops. While this outpouring would enrich the soil for the centuries to come, the volcanic ash thrown up into the atmosphere would block the sun over all of Earth for decades. So more people would starve to death, societies would disappear, and Gaia (the Soul of Earth) would rejoice!

While the human population of Earth needed a drastic pruning, I did not want you to die. But I could not see you. Did you survive the night of terror? Regrettably, I still cannot help you, as I am sitting on the right knee of Herself!”