Recent cosmic catastrophes

An Indian scholar apparently claims that the Vedic Age commenced in India about 9000 years ago; and that the Saraswati-Indus Valley civilisation collapsed in the period 2000 to 1500 BC through natural causes, with consequential chaos and migration. He also asserts that there is no mention of Aryans in the Indian records. At the time of its collapse, it seems (according to a Western scholar) that the Indus Valley civilisation “was already one thousand years old, thriving, and advanced in technology and trade”.

Whilst adherents of ancient civilisations tend to have a competitive perspective about the longevity of their cultural heritage, the contribution by the Indus Valley culture to the civilisation in India may have been substantial. According to another scholar, traces of the mysticism which lies at the core of Indian civilisation were evident in “an iconography of yogic practice” in the Indus Valley culture. Whilst it would take a little time for modern Indian scholars to sort out their pre-history, it is a fact that an Indus Valley civilisation existed, and then disappeared. Could the alleged references in the Mahabharatha  to aerial warfare and devastation of a nuclear type have come from that Indus Valley civilisation? Where else could they have come from? Could there have been an even earlier civilisation in that region?

What did happen to the Indus Valley civilisation? A Jewish scholar, who seems to have set out to verify the early writings of his people, claimed (in mid-twentieth century) that a major catastrophe, triggered by an extra-terrestrial agent, brought to a sudden end “the entire ancient East”, at the same time (about 1500 BC) that the Indus Valley civilisation disappeared. The scholar (I. Velikovsky) claimed that the cause of the destruction of the Indus Valley civilisation is not known. Yet, he says that “… the facts brought forth by (archaeologist) R.E. Mortimer Wheeler strongly suggest to various scholars” (including one H.K. Trevaskis) that it was a natural, and not a man-made, catastrophe.

Is this credible? Sir Arthur Evans, an expert on ancient Crete, is quoted by Velikovsky as reporting that a great catastrophe destroyed the culture of Middle Minoan Two; and that this was “… synchronical with the end of the Middle Kingdom in Egypt and the Exodus” (of the Jewish people from Egypt). This would have been about 1500 BC. It is now accepted that the volcanic eruption of Thera (Santorini), four times more powerful than Krakatoa’s explosion in the nineteenth century, occurred about 1500 BC; and that the Cretan civilisation was destroyed by it.

Velikovsky also quotes Claude F.A. Schaeffer as concluding that, at the end of the Middle Kingdom in Egypt, “an enormous cataclysm took place that ruined Egypt, and devastated by earthquake and holocaust, every populated place in Palestine, Syria, Cyprus, Mesopotamia, Asia Minor, the Caucasus and Persia”. Schaeffer’s findings were based upon excavations all over the ancient East, “where populations were decimated or annihilated, the earth shook, the sea irrupted, and the climate changed”.

Schaeffer is claimed to have discerned six separate major upheavals by nature. All of these catastrophes “simultaneously overwhelmed” the entire known East, including Egypt, on each occasion. Some of these catastrophes “closed great ages in the history of ancient civilisations”. This is a very significant claim. The major ancient catastrophe studied by Schaeffer took place about 2400 BC, bringing destruction from Troy (in Asia Minor — now Turkey) to the Nile. (Troy had been rebuilt and destroyed many times).

However, Velikovsky goes further and says that “there were global catastrophes in prehuman times, in prehistoric times, and in historical times”, implying (on the basis of the last two that he had examined) that they were all extra-terrestrial in origin.

(Could not the warriors of the West have waited for the next cosmic catastrophe to achieve boundary and regime changes in the Middle East?

The above paragraphs are extracts from “Which way to the Cosmos?” from my book “Hidden Footprints of Unity.”)

 

Extracts from the Upanishads (from Easwaran)

It is only when the concept of a transcendent and immanent Creator is conjoined with the means of realisation of the Self, through meditation, and the related emphasis on states of consciousness, that one begins to understand why a Western philosopher like Schopenhauer was drawn to the Upanishads.

In these, he saw, not Hinduism or India but “… a habit of looking beneath the surface of life to its underlying causes …”. He also drew attention “… to the courage to discover in ourselves a desperately needed higher image of the human being”. … …

The power and poetry of the Upanishads can be seen from these extracts (from Easwaran):

As the same fire assumes different shapes

When it consumes objects differing in shape,

So does the one Self take the shape

Of every creature in whom he is present.

(Katha 2 .2 .9)

 

When all desires that surge in the heart

Are renounced, the mortal become immortal.

When all the knots that strangle the heart

Are loosened, the mortal becomes immortal.

This sums up the teachings of the Scriptures.

(Katha 2 .3.14-15)

 

As a caterpillar, having come to the end of one blade

of grass, draws itself together and reaches out for the

next, so the Self, having come to the end of one life and

shed all ignorance, gathers its faculties and reaches

out from the old body to a new.

(Brihad 4 .4.3)

 

The world is the wheel of God, turning round

And round with all living creatures upon its rim.

The world is the river of God,

Flowing from him and flowing back to him.

 

On this ever-revolving wheel of being

The individual self goes round and round

Through life after life, believing itself

To be a separate creature, until

It sees its destiny with the Lord of Love

And attains immortality in the indivisible whole.

(Shveta 1 .4-6)

 

Meher Baba summarised it all beautifully and succinctly: “The finding of God is the coming to one’s own self”. An important corollary is provided by Kahlil Gibran when he said: “For what is prayer but the expansion of yourself into the living ether?” Of relevance too is the view of Erasmus, the great philosopher of the European Renaissance: “The sum of religion is peace, which can only be when definitions are as few as possible, and opinion is left free on many subjects”.

 

The above are extracts from ‘On the Cosmos’ from my book ‘Hidden Footprints of Unity’

Welcoming Death

I am looking forward, with great anticipation, to meeting Death; hopefully, soon. I have achieved mental and spiritual peace after a long and turbulent life – during which I have learned a great deal (so I believe) about the human condition and human society; and have achieved a smidgen of understanding about the place of mankind in the Universe.

I am satisfied that the material realm within which we live, frolic and suffer (but obviously not simultaneously) is only the crust of that environment which is relevant for human existence – much like the mantle covering Earth below which lies its engine room.

My substantial exposure to the spiritual (and thereby ephemeral) domain has resulted in my awareness of 3 realities – the physical, the mental, and the ethereal. I now know that the mental can exist beyond the material after death, having been initially derived substantially from the brain (with a probable input from soul memory). I also know that the spirit realm co-exists with our material realm, but is probably located in another (non-cosmic) domain.

I find it interesting that the speculative cosmologists of science (I instance David Bohm) and the ancient metaphysical Hindus who conceived their complex cosmology seem to be on the same page in their efforts to explain reality at multiple levels. Naturally, one needs to go beyond that most reliable scientific method to deal with the ephemeral.

I do wonder whether the material is only a projection of the ephemeral; or that the ephemeral is an abstraction from the material. I prefer the former perspective, with seeming support from Plato and Hindu cosmology.

Anyway, I do need to move to what I refer as the After-life, in order to continue my learning (as promised by a clairvoyant with verifiable communication with the spirit realm). All my life, I have had this urge to know – and to understand. With understanding there may be opportunities to acquire some wisdom.

Repeated sojourns in the After-life should ultimately result in a clear understanding of what all inter-linked cosmic existence is about.

‘Musings at Death’s Door’ – Ponderings of significance

The full title of this book is “Musings at Death’s Door – an ancient bicultural Asian-Australian ponders about Australian society.”  It is a rear-vision-mirror view of Australia after more than 60 years of a highly interactive and contributory life as an adult. The book was first published in 2012.

Chapter 2 – On subservience

“I am intrigued by the discrepancy between the independent stance of the Anglo-Australian worker (originally the bulk of the people) and the obsequiousness/arrogance of Australian governments.  Having been a tram conductor, worked in factories and offices, and socialised with all levels of Australian society, I say categorically that this Aussie worker is someone I respect.  He is the one who will stop to help you were your car to break down on the street.  He stands tall at all times, and encourages immigrants to emulate him.

Contradictorily, Australian governments are subservient, but selectively; originally it was to Mother Britain, later to stepfather USA.  Yet, they will throw their weight about in the Pacific (their US-allocated bailiwick), or look askance at the newly independent nations of Asia with foreign faiths.  These nations will never bend their necks again, and will not pay the respect claimed by Australia.”

Chapter 3 – On family and society

“The family is the basic unit of society.  Some extraordinary, some terrible, changes have seriously affected Australian society since my arrival two generations ago.  These changes parallel those elsewhere in the Western world.  The individualism underpinning those Western nations I describe as Ultra-West has been honed, through associated personal rights, to the point that many children and society at large may be seen as at risk.

Is society, as the coherent collective that we have known it to be historically, on a downward trajectory in Australia?  Will any sense of community and the reciprocal responsibilities within it survive?  Will my Australian descendants, who have grown up without significant support from an extended family, continue to be deprived, relative to my own extended family overseas, of the moral and cultural support available in a community which is linked genetically?”

Chapter 4 – On governance

“Australia plays a prominent part in the push for developing nations of interest to the Western world to adopt our form of politics.  A vote for each adult should lead to governments based on representative democracy.  This will replace traditional tribal governance with rule by political parties (the new form of tribalism), aided and abetted by religious groupings (the other form of tribalism).

Whereas traditional tribal leaders, with a durable leadership, focus on the long-term needs of their tribes, the leaders of political parties, whose leadership is relatively transient, will focus on their short-term survival needs.  The consequential contrast may be between a stable society with a relatively stagnant regional economy, and a relatively unstable society engaged in some economic growth, where on-going growth is a condition of survival.

The core issue is whether the acquisition of a voting right results in voters having any effective say in the politics of elected governments; and whether this is an improvement over traditional tribal rule.”

Chapter 5 – On racism and tribalism

“When a white nation, officially openly racist, changes itself within half a century into a modern cosmopolitan multi-ethnic and culturally tolerant one, any coloured observer would be pleased.  Since many, if not most, nations contain an admixture of peoples offering a diversity of beliefs, values, traditions, and ethnic origins and histories, there is little danger in Australia now joining the Family of Man.

However, the rate of change in the composition of the nation must enable even an evolving host people to adapt and, hopefully, to reach an accord of tolerance promising acceptance – both within themselves and between host and migrant.  In their felt need to expand the population, as well as to further diversify the immigrant intake, have recent Australian governments introduced the seeds of tribal contention and conflict?”

Chapter 6 – On multiculturalism

“Multiculturalism has become a divisive term.  Instead of being a mere descriptive term for an admixture of ethnic cultures, it has now come to reflect an official policy.  This policy enables permanent residence for ethno-cultural communities with religion-based traditions which are widely divergent from those of the mainstream populace; with the new communities wishing to retain their traditions unmodified by time.

An unsought, and an even undesirable, consequence of this policy is that, instead of converging in time with the socio-political structures of the host population, there develop, by choice, parallel cultural structures.  These either delay or deny a desirable eventual integration of these new arrivals into the mainstream populace.  The enlarged population is now not a unified people bonded by a shared citizenship and shared civic values.

Ironically, while these introduced communities seek to retain their version of ancestral cultures intact, back in the countries of origin of these new communities, their cultural practices keep evolving.”

Chapter 7 – On migrants, refugees and asylum seekers

“Modern Australia was founded by immigrants, and developed by immigrants.  Under the sway of capitalism – that the economy must grow for ever – governments tend to favour a rising rate of immigration.  This policy is the preferred substitute for a long-term development plan, or even a population policy.  Awaiting  God’s Will may explain this approach.

However, refugees and asylum seekers either cannot afford to wait, or choose not to wait, for God’s Will.  Of course, there are genuine refugees and ‘wannabe’ refugees.  The majority of the latter are most likely to be economic migrants who, in all probability, will not pass our normal selection process.

Today, asylum seeking is probably the biggest entry racket, aided by some Aussies who seem to believe that the Australian taxpayer is required to benefit a claimant for refugee status.  This is in contrast to tradition where the migrant is expected to benefit Australia.  Even border control now awaits God’s Will, since neither side of politics has any policy worthy of note.  In the meantime, what are the issues involved?”

Chapter 8 – On national identity

“I do wonder if a nation can have its own identity.  Might it be defined in the same way that a personal identity is drawn?  But then, is there a single personal identity for each individual?

In British Malaya, the land of my birth, we were classified according to the territory from which we had come.  I was therefore Ceylonese.  In post-war White Australia, I was initially described as a black man, occasionally black bastard.  Later, I was an Asian student, with Immigration authorities ensuring that we did not become over-stayers.  Then I became an Indian, because everyone brown in colour, other than the indigene, was Indian; although I was occasionally asked when my Afghan ancestors had arrived in Australia.

Later, much later, like everyone else, I was defined by my work, with passing reference to my origins.  Occupation and status were standard delineations of identity.  However, when my wife and I mixed with middle-range diplomats, I was assumed to be a foreign diplomat;              brown-skinned Asian Australians were a missing species.  I guess that my wife and I scrubbed up well too, and spoke ‘proper like.’  Among the academics, I was assumed to be one of them; my tendency to speak in jargon from the social sciences may have misled them all.  I was a mere public servant.  In this arena, one’s social contacts were obliquely, yet inevitably, set by one’s position in the pecking order!”

Chapter 9 – On religion

“While increasing numbers of our younger generations do not see religious affiliation as relevant to their lives, the governments of a secular Australia permit the social values of an authoritarian Vatican to impose these values on non-Catholics.  By favouring Christian immigrants, especially from Asia and Africa, federal governments have sought to counter the progressive erosion of church affiliation.  Strengthening the Catholic vote almost led to East Timor becoming a dependency of Australia.  Religion also interferes with our relations with our neighbours.

Yet, I accept that religious belief can be beneficial.  The need is for mutual tolerance, with the power of divisive priests and their acolyte politicians constrained.  My musings follow.

Almost all of those who profess to having, or believing in, a religion are born into it.  Is it not the religion or faith of the family?  Some exchange their religion for another later in life: it would be a well-thought out shift of allegiance, reflecting a search for a more satisfying faith or religious community.  There will be of course some who are born into a family without adherence to any religious belief, but who may subsequently join a religious sect through a considered choice.”

Chapter 10 – On the Cosmos

“To ponder is also to wonder.  Tiny drops of moisture, each on its own blade of grass, winked at me early one morning.  As the sun’s rays changed direction, an invisible movement of ground-level air created a choreography – a dance of winking droplets.  How aesthetically and spiritually satisfying that was!  Indeed, the beauty of wondrous Nature has always transfixed my ever-roving mind.  To wonder is therefore also to ponder.

A Seeker of Reality will commence with the question ‘What is it?’  In time, his search may lead to the next question ‘Why is it so?’  Is the next logical question then ‘Quo Vadis?; that is, ‘Whither goest thou?’  There surely has to be a destination for our journey through Earthly existence, through life after life.  Is there also a destination for our universe, other possible universes, and the Cosmos as a whole?”

Chapter 11 – On empires, gone and going

“When I ponder about empires, I do so both as a former vote-less colonial subject, and a present-day free citizen.  I now belong to a satrapy, a country subservient to a great power, but I am not in the least fussed about that.  I wonder, perhaps with misguided charity, whether any long-term benefits (even if unintended) had accrued to mankind as a consequence of the great empires of history.  My intuition says that there may have been some benefits at a regional, rather than a global, level.

My feelings dominate my thoughts about colonialism.  These are about the loss of personal freedom and political independence; the imposition of foreign religio-cultural values and the consequent denigration and attempted destruction of the cultural beliefs and practices of the conquered and oppressed people; and the subversion of the local economy and much of the way of life of its workforce to suit the trading and other economic wants of the coloniser.  After all, the interloper was not there for the benefit of the so-called natives; for instance, to teach us how to govern ourselves (as a friend of mine was taught at his school in England).”

Chapter 12 – Concluding my musings

“From early boyhood I have wanted to know about the Cosmos; about nations and why they behave as they do; about key aspects of society anywhere and everywhere; and about what makes we humans behave the way we do.

More recently, I have pondered the following issues.  What determines the trajectories of our lives?  Does the spirit world normally impact upon humanity?  If so, why?  Is there a Creator behind human affairs as well as the Cosmos as a whole?  How can we really know what we think we know?

My most recent interest is in how people divided by their cultures, including religion, can reach out to one another.  How can we un-learn taught prejudice, and accept that inner yearning within us to accept one another?  Would a sense of belonging to the same nation (hopefully with some pride) induce a feeling of one people, in time?

Perhaps because of my increasing understanding of humanity, and possibly some maturity on my part, I find myself becoming more frivolous, while simultaneously ‘taking no shit’ from anyone.  I have had enough of ‘racism,’ tribalism and religious prejudice.  Thankfully, I have finally achieved mental as well as spiritual peace.”

 

Read my books ’The Karma of Culture’ and ‘Hidden Footprints of Unity’ about the issues of immigrant integration, and ‘The Dance of Destiny’ which offers contrasts between Australia and Malaysia/Singapore in the manner ethnic communities relate to one another.    
 

 

 

 

‘Musings at Death’s Door’ by Raja Arasa RATNAM – Overview

‘Musings at death’s door: an ancient bicultural Asian-Australian ponders about Australian society’

Near what I considered to be the end of my life (as erroneously forecast by an otherwise accurate clairvoyant), I decided to take a rear-vision-mirror look at the nation into which I had been sent by the spirit world (I did once think of it as exile). Having survived the White Australia era unscathed; having had my career path blocked four times unfairly; having a creditable record of accomplishments during my contributions to civil society; having experienced a full life in a Western milieu over nearly 7 decades, while retaining the spiritual values of Asia which had formed me, I was in a position to place on record my considered conclusions about Australia and its society.

During a 30+ year career as a public official, I had spent 14 years dealing with the private sector, and 9 years with leaders of our immigrant communities, with some significant contact with ministers of government, and a slight tussle with a shire council about citizen rights; and served on many committees wherever I lived. My Anglo-Australian wife supported me in all these activities.

I had been the national president of Australian Rostrum (akin to Toastmasters), and responsible for opening membership to women; the founder of a public speaking competition for primary schools in the national capital and surrounding townships, and co-founder of a comparable nation-wide competition for secondary schools; as foundation chairman of a school board, I had produced (and had accepted) an outline of an educational program for primary school students about religion.

I had also received a Meritorious Service Award from my trade union for my decade-long contribution to career protection in the federal public service. My only failure was in my efforts over 7 years, after retirement, to achieve improved health services in my Shire. I feel that I understand my country of adoption to be able to write objectively, while being proud of its achievements.

An endorsement pre-publication

“Raja Ratnam has lived a full life and made significant contributions to Australian life over six decades.  His experience as an Asian in Australia from the time of White Australia to that of multiculturalism is unique.  This book is a final distillation of the wisdom he has gained over that time. He provides insight into a wide range of areas from society and culture to religion.  And even better, his insights reflect his unique experience.  There is wisdom here and, like all of his work, this book is rich, intelligent and provocative. A major contribution to Australian culture.” –Prof. Greg Melleuish, History & Politics, Wollongong University

A review

Recommended by the US Review of Books, as follows:

“Before I leave this shell, my body, I need to recognise what it is that I have learnt from my turbulent but interesting life.”

“This book is a commentary about how Australia has changed since the author first moved there in 1948. This work stands on its own merit, however his previous nonfiction work, The Dance of Destiny, describes the prejudices he, as an Asian from British Malaya, experienced. Those experiences are discussed in this latest book, as they relate to his observations of how society has reacted to different races, nationalities, languages, and religions.

Ratnam witnessed a change from White Australia to a multi-cultural, multi-lingual nation. During his years of public service, he achieved several high-ranking positions in areas of refugee settlement and migration, education, and humanitarian work. He was also denied positions because of his ethnicity. Even though he was well-known in his field, including serving as an advisor at a government level, he still faced racism from time to time. In the early 1970s, the country developed an official entry policy that was non-discriminating. Skin color was no longer an official issue. In fact, as more immigrants arrived from ethnically diverse backgrounds, more social workers were needed who could speak those languages and understand the cultures.

This well-written book flows easily from one point to another. It is excellent for anyone studying sociology, public service, immigration policies, and related categories. It is also a recommended read for those who are not necessarily students, but who are interested in how a nation went from being “very British” to one of diversity acceptance. To use the author’s words, “Today’s Australia is not the nation I entered in 1948.”

Presentation at Beijing Book Fair 2016

The book was presented at this fair by Dr. Irina Webster of the Australian Self-Publishing Group.

Chapter headings

Chapter  1     On Biculturalism

Chapter  2      On Subservience

Chapter  3      On Family & Society

Chapter  4      On Governance

Chapter  5      On Racism & Tribalism

Chapter  6      On Multiculturalism

Chapter  7      On Migrants, Refugees & Asylum Seekers

Chapter  8     On Religion

Chapter  9      On the Cosmos

Chapter  10      On National Identity

Chapter  11      On Empires – gone & going

Chapter  12      Conclusion

 

EXTRACTS from chapter 12

From early boyhood I have wanted to know about the Cosmos;  about nations and why they behave as they do;  about key aspects of society anywhere and everywhere;  and about what makes we humans behave the way we do.

More recently, I have pondered the following issues.  What determines the trajectories of our lives?  Does the spirit world normally impact upon humanity?  If so, why?  Is there a Creator behind human affairs as well as the Cosmos as a whole?  How can we really know what we think we know?

My most recent interest is in how people divided by their cultures, including religion, can reach out to one another.  How can we un-learn taught prejudice, and accept that inner yearning within us to accept one another?  Would a sense of belonging to the same nation (hopefully with some pride) induce a feeling of one people, in time?

Perhaps because of my increasing understanding of humanity, and possibly some maturity on my part, I find myself becoming more frivolous, while simultaneously ‘taking no shit’ from anyone.  I have had enough of ‘racism,’ tribalism and religious prejudice.  Thankfully, I have finally achieved mental as well as spiritual peace.

My musings, as recorded above, are obviously tentative.  If I have time, I would possibly revise them;  but that will not happen.  So, why record these musings?  To show that I have learnt.  To whom?  It is always possible that the Cosmos will guide some kindred spirits to take my thoughts into their ponderings about what it is all about; in which event, I would not have lived in vain.

Nevertheless, I will take with me my learning and add to it through my future lives.  That is my perceived trajectory of re-iterative existence, hopefully leading to that realisation of why it is so.

 

 

 

 

 

‘The Dance of Destiny’ – Endorsements and Reviews

”Raja Arasa Ratnam’s ‘The Dance of Destiny’ can be read in a number of ways. The most approachable for a Westerner is as memoir and history. … Australia (very like the USA) is a land of immigrants and ‘The Dance of Destiny’ is as much a coming-of-age story for Australia as it is Ratnam’s. We follow the nation from political and cultural adolescence after WWII as reflected in its unconscious assumption that White is, quite naturally, the superior skin colour and Christianity, quite supernaturally, the only way to God.

Ratnam’s social and professional experiences are one long litany of injustices, but by the end of his career in government he records major advances in immigration and ethnic policies and develops a true affection for his chosen country. “Thus” he writes, “In terms of humanity, and a very necessary ethnic diversity, I saw the beginnings of a new Australia.”

So, this a very interesting and thought provoking book and made even more so where the narrative is interspersed with the author’s metaphysical meditations. Ratnam has read deeply and written at length about religion and spirituality.

Such contemplation has made him more able to accept what he calls his wheels-falling-off experiences as mere “manifestations of human will-power and folly, in a universe whose external and internal trajectories are symbolically signified by the flight of dragons,” … Believing as he does in reincarnation and the role of Destiny in his life, there is no closure to his story. One thinks, rightly so.”    BookReview.com

ENDORSEMENTS PRE-PUBLICATION

 Part 1 – THE WHEELS FELL OFF

” … an extraordinary piece of work. … it is unique because not only does it evoke in a rich fashion a life that has been extraordinary … but is also deeply reflective about what it means to be human. … an account of a journey of a soul, an account that enriches us as we continue on our individual pilgrimages through life.” –     Dr. Greg Melleuish, Associate Professor, School of History and Politics, University of Wollongong, Australia, and author

“As one might expect from a Tamil-Malayan-Australian, Raja Ratnam offers cross-grained reflections on his early life. Here is anecdote and analysis from an author who resorts to quotation despite sharpening epigrams of his own. Whether grieving or jocular, he is, by turn, percipient and puzzled, sceptical yet superstitious. The wheels have not fallen off his humanity.” –     Humphrey McQueen, historian and author, Canberra

” The witty, bittersweet reminiscences of a man travelling between cultures, observing and questioning systems and beliefs around him … This intriguing saga, packed with information on Tamil-Indian-Malay customs, offers a cosmic worldview with a twist.” –    Dr. Anne-Marie Smith, President, Multicultural Writers’ Association of Australia

Part 2 – OF HOLES WHICH WERE NOT THERE

“Here is a unique picture of Australia over the past 60 years by one who is both an outsider and an insider. It provides a picture of this country that may be uncomfortable to the reader at times because it tells truths that they would rather not hear. It is written by a man who not only has a soul but is willing to share his spiritual insights with us. If you wish to understand Australia as it really is, you must read Raj!” –     Associate Prof. Dr Greg Melleuish, School of History and Politics, University of Wollongong, Australia

“Thought provoking! Reflections based in sixty years at the heart of Australia’s post 1945-immigration process raise disturbing but necessary questions. Optimism tinged with realism prevails. Most strongly recommended.” –     Dr. John Atchison, Honorary Fellow, School of Humanities, University of New England, Australia.

“A gross understatement of the author’s achievements. A coloured immigrant, having been denied equal opportunity and fair treatment, in spite of proven managerial skills, became a prominent leader and an agent of desirable changes in civil society. With his insights, he offers hope for a racially diverse Australia.” –     Danny Ronis, retired Commercial Manager (treated as a ‘wog’, in spite of being born in Australia, because my father was a European.)

OTHER REVIEWS

The US Review of Books ‘Recommended’

“…my personal river of Destiny took me to where I had to go, no matter how hard I paddled to change directions.”

“What path does a man’s life take, and why? This nonfiction narrative is the author’s personal account of his journey. Born into a Ceylon Tamil family living in British-colonized Malaya, he was used to a multi-cultural environment. … After the war, he was accepted to study in Australia, and later had a distinguished career working with refugees and immigrants in the midst of racism.

This 411-page work does not get bogged down. Ratnam gives enough explanation to keep his story flowing without belabouring the issue. … It is not only the author’s life that is interesting, but it is how his background mixed with the larger significance of events happening around him that makes this book stand out. Ratnam discusses both harmony and prejudice based on race, religion, language, and customs, providing insight for any college student of sociology, race relations (including job discrimination), history of Malaya and Australia, Hinduism, or migrant settlement policies.”

Kirkus Discoveries – review

“A detailed exploration of a personal journey through varying cultures and countries. … Ratnam has a rare view of spiritual destiny, colonial politics and cultural identity. This memoir traces his childhood … to his move to Australia … creating a diverse array of cross-cultural situations. From the arrogance of British colonials disparaging the Asian cultures in ‘40s-era Malaysia, to the fight for immigrant equality in present-day Australia, the author examines racial and cultural divisions. He also speculates on the role that destiny places on life’s journey.”

 

 

 

‘Hidden Footprints of Unity’ – Excerpts

Chapter 1       Black Looks in Oz

“…the assumption that Australia not only has

a history worth bothering about, but that

all the history worth bothering about

happened in Australia”

— Clive James

Be careful! Raj will give you a black look, if you don’t play well today.” When I first heard these words, I was mystified. There had been no reference to my colour for decades, certainly never in a stable social situation. Why now, in the mid 1990s? Anyway, it came to my notice that these strange words were being uttered somewhat frequently by Willy, a chatty old Aussie, in my presence. Yet, he never referred to any of the others — all white — as ever giving black looks.   Willy, typically self-confident, in spite of being relatively unlettered, and I were members of a group of elderly men (known as the ‘vets’) who played tennis three times a week.  Our ages ranged from a little under 60 to about 80. Most, like Willy, were ordinary folk, with no pretensions.

Chapter 2       The Power of Pigmentation

“It’s powerful,” he said.

“What?”

“That one drop of Negro blood

— because just one drop of black blood makes a man coloured.”

– Langton Hughes

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. The exceptions are the caste-ridden, especially the Indians (eg ill-educated Hindu mums looking for ‘fair’ daughters-in-law); or those Euro-Asians who sought, generally by necessity, to identify themselves exclusively with their usually distant white progenitors.

Chapter 3      To Have a dream

“It is a great shock … to find

that, in a world of Gary Coopers,

you are the Indian”.

– James Baldwin

I can claim to know only one Aboriginal person. Indeed, I have met very few Aboriginal people over half a century in Australia. How am I to meet them? Our paths are so far apart. When a meeting does take place, there might be little of that communication that one might expect from people sharing the same stage. Are they keeping themselves apart, because they have been rejected by white society?

Chapter 4           Which  way  to  the  Cosmos?

“Now, my own suspicion is that

the universe is not only queerer

than we suppose, but queerer than

we can suppose.”

– J.B.S.Haldane

I well remember being taught, at about the age of eight, that the universe is without beginning or end. It was part of my acculturation. My mother, well read in our tribal language, and with a strong belief in our religion, started me on this path. She thus planted the seeds of a significant search — for understanding the meaning of life. This search was to stimulate and sustain me for the rest of my life.

Chapter 5        Peering  into  the  Void

“No matter how I probe and prod

I cannot quite believe in God.

But oh! I hope to God that he

Unswervingly believes in me”

–   E.Y. Harburg

On this fragment of the Cosmos known as Earth, there are those who seem to know what creation and existence are all about. Then there are those who claim to know, surrounded by that multitude who just want to know. Amongst the Hindus, there is that belief (expressed in the Upanishads) that, through meditation, one can realise Reality. Although this Reality cannot be described, one can come to know it by identifying with it (ie by realising it). It follows that, as stated by J. Krishnamurti, those who know cannot tell.  Those who claim to tell apparently do not — cannot — know. This unitary awareness, being experienced, is uniquely personal. It is non-transmissible, beyond words, beyond thought (so we are told).

Chapter 6        The  end  of  Tribalism?

 

“How can you govern a country

which has 246 varieties of cheese?”

— Charles de Gaulle

PART ONE — Foreigners Everywhere

  • The whitening of terra Australis

 Australia went from monochromatic to multicoloured; from mono-cultural to multicultural, and from monolingual to multilingual, all within 2 hundred years. This is quite an achievement for any nation, if one could only ignore the poor Aborigines, with their original diversity of tribes and tongues. This tri-level transformation of the country was, however, only the secondary change which the indigenes of the nation have had to contend with progressively. The most tragic impact upon the original black inhabitants and their abode was caused by their white conqueror, camouflaged as a seeker of discovery.

PART  TWO – The Merging

  • Rejecting the new unwanted

Australia’s infamous dictation test allowed officials to throw out anyone they (or their political masters) did not want, for any or no reason. This was achieved simply by finding a language which the applicant for immigration entry could not possibly know. This approach was clearly reflective of the utter ignorance and insensitivity of leading Australian politicians then. It was all so fatuous, contrasting with the currently impossible task of ridding the nation of queue-jumping economic migrants seeking asylum, especially the ‘boat people’.

Quaint interpretations of international commitments; the assertion of unlimited rights for illegal entrants to avail themselves of unending publicly-funded legal services and appeals; an unbalanced emphasis on the use of lawyers to present the unlawful immigrant’s case for admission to Australia (when he has carefully destroyed the documentation which authorised him to enter his port of departure to Australia); a reliance on the adversarial court process, with the lawyers not required to assist the nation by objectively searching for the truth; a claimed right for asylum applicants to live freely in the community (presumably at the Australian taxpayers’ expense) whilst their refugee status is being assessed; or, alternatively, to have community standards of comfort whilst in detention,  with education, welfare and social worker support thrown in; all these highlight the distance administrative and legal processes have traversed since the days of the dictation test and its policy parameters.

Those who landed on Australia’s shores by boat, in the 1990s, travelling in a highly calculated manner, can claim (through their Aussie advocates) more entitlements to legal aid, access to the courts and other services than are available to us taxpaying citizens.

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To conclude:

Adapting an Ethiopian proverb: when the spider webs of a nationalism based on a shared humanity unite, they can tie up the lion of tribal diversity. What Australians of all origins should now work towards is the evolution of a new national identity. In this objective, is there scope for each cultural strand of Aussie humanity to articulate what it contributes to this evolving national image? Could this possibly be done on the basis of what the collective soul says? In so doing, all past contributions of value to the human spirit would be recognised.

The new identity would thereby rely less  on highwaymen, failed excursions overseas, cross-dressing ‘wannabe’ humorists, caste, gender and religious wars, and the ‘deputy sheriff’ role (with its implications of a smug superiority on the surface, and a sub-surface insecurity).

The new identity would re-focus on communitarian aspects of society. Both individualism and tribalism would give way to community cohesion as the Aussie Family of Man.