WILL ALL RELIGIONS LEAD TO THE OCEAN OF CONSCIOUSNESS?

I became deeply interested in religion – in the feeling, its probable causes, and its expression – at age 24. I began to read about these issues while I was also studying psychology. A not unconnected trigger for my interest was my waving a fist in the direction of the sky, saying “To hell with you” about 3 years earlier. That was because my life-chances had been scuttled by then, for ever.

Yet, by age 30, I had decided that, logically, there had to be a Creator for all that is. By 40, after repeatedly dipping into books on religion (especially a massive tome published by the University of Essex), I decided that all the major religions are equal in their potential; provided that the detritus of divisive dogma was discarded.

This would leave only the 2 core beliefs shared by them; these being: There is a Creator ultimately responsible for the Universe; and that, as we humans are co-created, we are bonded to one another.

By age 50, I realised that only Hinduism offered a cosmology – and what a vista! By age 60, having discovered Easwaran’s ‘The Upanishads,’ I began to obtain a glimpse of mankind’s place in the Universe.

I then contrasted the cosmology of Western science with that of the Hindus. Strangely, there was a broad congruence between the concepts used by some modern speculative scientists and the language (and concepts) of Hinduism. These scientists may have read Hindu metaphysics. The reflection by the latter philosophy of the ancient Vedas also seems warranted by planetary configurations mentioned in the Vedas having reportedly been confirmed, all the way back to 9,000 years ago.

Reading Vivekhananda, Yogananda, and Aurobindo in some detail by age 70, I realised that, in the absence of Good Books of the kind available to Judaism, Christianity, and Islam, able Hindu commentators such as these, as well as that great epic the Mahabharatha, had contributed to those vibrant but diverse rivers pouring into the vast lake of Hinduism. There are other lakes of religious belief, large or small, fed by other faith rivers throughout the globe.

In the way that most rivers on Earth flow into their respective seas, all of which are part of a single global ocean surrounding raised lands, there is now a great need for all the lakes of religious belief to have access (for the benefit of their adherents) to that Ocean of Consciousness from which we humans are believed to have risen; and to which we are expected to return eventually.

With a parallel thought, my advice to a few individuals claiming a superior (and exclusive) faith is this. “When you reach that single door to the Celestial Abode, you can expect to find yourself shaking hands with followers of other faiths.”

All strands of existence, whether material or ephemeral, should surely be coming together, all inter-mingled, on an on-going flow through time, just as the waters of Earth’s rivers eventually reach a single global ocean of Earth.

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.

“Woe is me! I am humiliated.”

Who are those claiming to be hurt and humiliated by words uttered by others? Should I have felt insulted by being asked repeatedly whether I would join ‘the faith’ for my ‘salvation?’ Instead, I saw the speakers as well-meaning but not educated. When, recently, a former Church worker claimed that the one and only God of the universe is a Christian god, all the other gods being ‘pantheistic,’ I challenged his arrogance. I suggested that Christianity is a late entrant in humanity’s search for the First Cause of all that is. Were these people racists?

At a political level, when Lee Kuan Yew, the former leader of Singapore, offered a more efficient definition of democracy, he was attacked by the West. Was he insulted? Instead, his Ambassador to the UN published ‘Can Asians really think?’ That closed down further challenges; were they racist?

Significantly, Singapore is ahead of Australia at so many levels of governance – from education to economic development, based on long-term plans; not, as in Australia, waiting for foreigners to invest (if they chose). A silly accusation recently was that, although students in Singapore are ahead of their Australian counterparts in maths, they could not possibly understand the underlying concepts. Racism or dented white superiority?

More ridiculously, the terms ‘race’ or ‘racial’ are applied, almost as a mantra, to a wide variety of allegedly hurtful utterances. Thus, Australia’s ‘racial’ legislation denying free speech is defended as offering protection against any criticism of Israel’s policies! The Catholic Church is also said to need similar protection (something I do not understand). The Australian Aborigines, the only First Nation Peoples not recognised in the Constitution, do need protection from insults; but how are they to access any protection which might be available?

Then, there are the seemingly newly-arrived immigrants who, unlike their predecessors over half a century, claim to be humiliated, hurt, or offended by foolish words by silly people. Offensive words? That depends on whether one is easily offended. Some people are. Why?

Were such people never spoken to disdainfully ‘back home’? Could there be any intangible benefit in claiming to be psychologically damaged by unfriendly or ugly words in Australia?

We early immigrants were genuine ‘adventurers’ who crossed land and sea to start a new life, and to better ourselves. We ignored (or retaliated occasionally against) denigrating words. We were not wimps to feel ‘humiliated’ by words from the ignorant.

Words may hurt only if one lets them. Why allow that?

 

This is a re-titled re-post triggered by those who seek legislation to punish: those who say nasty things to them; or who challenge any of Israel’s policies; or who had been misled by the multicultural policy prevailing in the 1970s and 1980s which was intended to enable some ethnic empowerment and thus to capture ‘ethnic votes.’

Underlined by the ‘fair-go’ philosophy, Australia does offer equal opportunity to those who wish to integrate into the nation, by accepting its institutions and societal mores (the latter do evolve through time). Barriers reflecting gender bias, sectarian religion, colour prejudice, or even personal preference can be expected to arise. All these barriers do not reflect something termed ‘race’!

 

“Of mice and morality – a parable for adults” (Part 5)

The path to peace

Taking House aside, Whicky explained that he was a member (even as a cat) of a Western family that had adopted Buddhism, the fastest growing faith in Australia. Together with Virginia, whose intuitive understanding of all things material and spiritual and whose grasp of the language of mice and cats implicitly indicated that she is the reincarnation of an old soul, he knew that Buddhist beliefs, like those of yoga, did not conflict with the teachings and rituals of the other major religions.

Whereas doctrinal differences have separated one religion from another – and such differences represent merely the egoistic pretensions of the guardians of the institutionalized faiths – Buddhism, by emphasizing the moral obligation of sentient beings, one to the other, encompassed the ethical teachings of Christ and all the other known religious and spiritual teachers. When one bypasses the gongs, drums, bells, chants, and the other rituals which had grown as encrustations to the Buddha’s original guidance – like the rituals purveyed by the priests of all the faiths – there is only one simple exhortation for one and all. And that is to offer love, protection, care, and compassion to others whose existence is also due to the universal Creator.

House was flabbergasted. Here was his old mate displaying so much wisdom, which also explained his tolerance of the tribe of mice sharing his home. Like Virginia, he too might be an old soul. Together, they would surely light the way for those not privileged to be so enlightened.

Whicky went on to explain his plan, which had been agreed to by Virginia. Both would lead House and his tribe in meditation – daily. Out in the open with the sun (another product of the Creator) bestowing its blessing upon them all, Virginia and Whicky would lead the Buddhist chant, “Om Mani Padme Hum.” This was only a variation of the “Om Nama Shivaya” chanted by the adepts of yoga or the simpler “Om.” Uttered through the back of the throat and drawn out over a few seconds, Om would reflect the primeval hum which preceded the Big Bang of the modern physicists’ cosmology.

With the support of the Committee of Wise Mice, House put Whicky’s plan to the tribe. Intrigued, a little confused, anxious, but desperate, the tribe agreed. The next day, out in the open, within sight of Max, the meditation program started. Max was intrigued. Closer and closer he came to the mice each day – merely to see what was happening. The closer he came, the more he was influenced by the aural aura of the chant. The more the chant engulfed him, the more he realized the peace which enveloped the mice. The more effective this peace on the mice, the more Max became absorbed spiritually. A warm, caressing, mist-like atmosphere bonded them all in a cocoon of mutual acceptance and tolerance.

Can mice and cats become imbued with spiritual peace or was Whicky’s plan an aberration? On the contrary, both mice and Max eventually became submerged into that ocean of consciousness from which the physical Cosmos arose. Thus was Max conditioned to change his ways; that is, not to eat mice. Thus did peace reign over the mice, the cats, and little Virginia. So says Virginia, the old soul.

…………………………………………..

Here ends the parable of mice and morality. Virginia’s sojourn into another improbable world awaits another day.

 

“Of mice and morality – a parable for adults” (Part 1)

This last piece of bicultural fiction in my book “Pithy Perspectives” has entranced readers. I offer it in segments, because of its length, but also to allow ‘Wordpress’ readers to digest the events presented. The New South Wales President of the Federation of Australian Writers was quite entranced by this parable.

The Plan

House spoke. He had the right to speak first because he was the Elder of the tribe. Speaking first has traditionally been understood in all manner of societies to indicate unobtrusively, implicitly, and without further sign or signal the authority necessary to lead. Yet, it was also understood that age or seniority did not necessarily deliver that authority. However, House’s tribe had agreed in that democratic way that had been lost since the demise of the Athenians (who, one might remember, had resided in that location which, nearly 1,500 years later, had become part of a new nation called Greece), that House was entitled to speak first.

So, House the mouse spoke first. But, as soon as he started to articulate his scrambled thoughts, for rapidly advancing age does tend to scramble – as with an egg in a frying pan being man-handled (so to speak) – thoughts, both formed and preformed, Mona (his number one wife) began to moan. Her moaning did not, however, discomfit the tribe because Mona always knew what House was going to say – so she claimed.

Was she clairvoyant? On the contrary, she had lived with House long enough to anticipate not only his words but also his thoughts. Ah, so she thought! She really should have consulted his sainted mother, now in the land of the angels, and thereby able to guide her. For House was not a common house mouse (that is how he received his pseudonym) or even a garden mouse. He was indeed an intellectual mouse who, when the moon was in conjunction with Pluto (not the neighbor’s dog), could not only see into the future but also anticipate trouble. That might explain why he had not been eaten by Whicky, the Persian cat who shared the house with him.

Whicky, so named by little Virginia who, at age eighteen months, had displayed the normal age-related inability to say certain sounds, was a very relaxed beast. He must have been since he seemed unable to see or even sense the presence of House when they were only a meter apart in the kitchen. But Whicky was not the problem. It was Mangy Maxwell (MM), Whicky’s best friend, who lived next door, who posed an existence-threatening problem. Existence is, of course, as Whicky had already intuited, an ephemeral matter. Well, not so much matter as energy perhaps. For, as the ancient Hindus have taught, not only is matter interchangeable with energy, all existence is only Maya; that is, neither real (but not in a Platonic sense) nor unreal and that both real and unreal are merely transitory emanations from that ocean of consciousness from which all objects with form and name arise.

To counter MM, the mice in House’s environs had tried travelling en masse. Yet, after each foraging trip through the paddocks adjoining House’s domain, there would be one less member. They believed that cunning MM had somehow managed to side-swipe into his maws one of their lot.

House had finally decided to have a confabulation. He, in his Whicky-derived wisdom – because it was Whicky’s demeanor which had allowed House to grow old and thereby wise – knew what the solution was. But, before he could speak, Mona had risen with all the authority of ancient wives to speak for him. Big mistake! Wife number two, Angelina, much younger and not as bound by habituation, was not about to let Mona upstage House. So she broke into the moaning that had just begun to flow like water over-flowing a bathtub and insisted – ever so courteously and in that acceptable voice of gentility which is far more persuasive than any other kind of oral delivery – that House should have his leadership say.

Gratefully, House stood up (on his hind legs of course) and spoke. He spoke with that authority which can only come from leadership – whether imposed or earned. He uttered these words of profound wisdom: “We need to bell that cat!”

 

The Problem

Thus, in the beginning were the words. The words were: “We need to bell that cat!”

Then came the void – the void of ocean-deep silence. And what silence! Was there such a silence after God had said to her entourage, “I am, there I create”?

The silence convinced House that he had not dropped a clanger. His suggested solution for the tribe was sound. That terrible silence surrounded the mice and suspended all potential sounds in much the same way as a sea mist seeps onto its foreshore, engulfing, as it were, all other matter whether alive or dead, animate or inanimate, conscious or unconscious. The silence which had suddenly flooded the consciousness of the mice was not as heavy as that winter fog that can press down upon one with its weight of moisture about to be deposited without discrimination upon freedom-filled flesh or feathers. It was also not like the summer mist that filters the dawning light to produce an enlightening glow which yet renders insubstantial all that it subsumes.

Instead, in that deep void of silence, all the brains brought to the confabulation of mice suddenly went berserk. Never had these brains been so stimulated. Never had the normal chatter of trivia which so occupies the lives of mice (and mankind) been silenced by the enormity of this plan of concerted action. And thus and thereby, all the brains went into hyper-drive. If channeled into some kind of propulsive mechanism, collectively they could have found themselves in one of the inter-galactic “worm-holes” alleged by certain speculative cosmologists to link any one universe with another.

But then what would mice know about the Cosmos? On the other hand, how are we humans to know whether intergalactic or interstellar travelers (viz. anthropologists, members of the food supply industry, or armament merchants) have not already insinuated themselves into each and every life-form on Earth? If this has already happened, it would only be an extension of the now well-known path of neo-colonialism. This process of entrapment of the resources and minds of “others” (that is, those who are not “us”) is currently being propagated with a prodigious proficiency by the lust of the last of the white-skinned colonizers. As ever, similarly pigment-deficient accumulators of the assets of others had, over a few recent centuries, not accepted that all humans are but projections from the one and only Creator of the universe and that the urge to control resources that transitorily belong to “others” is truly futile. After all, one cannot even take one’s material body into the ether on Judgment Day. It must be admitted, however, that mice normally do not bother themselves with matters which preoccupy the minds of socially sensitive souls of the human kind, intergalactic and interstellar observer-participants of mice (and mankind) possibly (and probably) excluded.

After an extended silence of the void created by many minds in gear, one mouse started to speak. In his excitement at having suddenly produced a clear and undeniable thought, he forgot to ask for permission to speak from the chairman, his tribal leader. House therefore would not accept his right to stand up (on his hind legs of course) and to speak. As soon as the others saw Porthos (the mouse who thought that he had a clear and undeniable thought) stand up, they erupted. Vesuvius, that great volcano of ancient lore, would have been envious. Fortunately, unlike that eruption that had destroyed Pompeii, the eruption at the confabulation of mice was only oral. An observer of this aural reverberation might be forgiven for remembering, with some amusement, that famous childhood aphorism: “I tought I tought I saw a puddy tat”. For any vision of the pussycat MM, whether real, imagined, or illusory, would certainly have caused a comparable decampment.

The dam was now broken. All those mouse brains in gear, silently churning all manner of clear ideas and fragmentary thoughts as well as visions and feelings not quite ready to be transformed mentally into unspoken words now switched from processing to projection. All that mental grinding, not unlike the grinding of the tectonic plates below the surface of Earth, led to the uplifting into potentially vocal sounds, again not unlike the uplifting of ground-up magma within a volcano, and finally to that mighty explosion of sound. Vesuvius would indeed have been envious.

In the process, poor Porthos was drowned out, but only aurally. Even if the sounds were all near-subliminal squeaks, the uproar was truly deafening. But House cleverly allowed them all to jump up and down and have their say. This they all did simultaneously. He realized that all that brain-power had to be released. He therefore waited patiently for that strange phenomenon demonstrated by large vocal groups: when all the froth and fury of self-expression had been exhausted, there would be a silence – the silence of uncertainty. The unspoken question would then be: “Where do we go from here?” Or, more pithily (as that great Chinese sage Lin Yu Tang might have said to his porcine pet): “What now, old sow?’

 

 

‘Musings at Death’s Door’ – Extracts

Preface

“Today’s Australia is not the nation I entered in 1948.  Then, it was (ridiculously) officially racist; today, any intended racism is likely to be subterranean (the yobbo excepted).  Then, it was mono-cultural, mono-lingual, and mono-coloured, and very British (the ‘wogs’ of white Europe had not arrived yet); today, it is multi-ethnic and thereby multicultural, multi-lingual, multi-coloured (although recent black humanitarian entrants are viewed askance by some, mainly because they may not be economically viable for a long time), and traditionally egalitarian.

That is, while the nation has evolved into a modern cosmopolitan, generally integrated people, the ‘fair-go’ ethos of the ‘old’ Anglo-Australian underpins both official policies and much of interpersonal relations.  As a communitarian small-l liberal, metaphysical Hindu, and a card-carrying Christian, I applaud this.  I believe that Australia could become a beacon for our neighbouring nations were we to deal with them with our feet on this platform

Yet, because of the ‘Asian values’ which formed me in colonial British Malaya, I do not accept, as an all-embracing ethos, the individualism which underpins Western nations, especially those created by immigrants, viz. the USA, Canada, Australia and New Zealand.  Their human rights record is also deplorable.

These nations seek to shove a ‘one-size-fits-all’ Western view of human rights onto those nations of interest to us.  The intent of this approach is the destruction of tribalism and communitarian values.

In the meanwhile, exaggerated and often self-nominated individual rights have led to the breakdown of family, which has traditionally been the backbone of society everywhere.  Excepting those few involved in civil society (I am one of them), there is a rising tide of ‘takers.’  These are found at all levels – from foreign investors, corporate leaders and politicians, down to the many professionally work-shy welfare recipients.

Pockets of well-meaning individuals, seemingly unable or unwilling to consider seriously relevant policy issues, form glee clubs supporting the takers or those who seek to take, eg. asylum seekers.  Communal responsibility and personal respect are thinning out like an outgoing tide at the beach.  Since our politicians are pre-occupied with short-term politics rather than long-term policies – the current batch presenting themselves as the worst I have experienced – the community, by and large, reminds me of the movement of an empty stoppered bottle floating on rough seas.

Where goes my adopted nation, to which I have made a substantial contribution, especially in civil society?  With little time left, I ponder about those issues of interest to me.  These, I believe, are relevant for all thinking fellow-Australians.  My musings are naturally filtered through my bicultural values.”

Biculturalism

Being a bicultural Asian in a Western nation has given me a significant advantage.  I can understand the divide between those acculturated (as I was) in what the former Prime Minister of Singapore (Mr. Lee Kuan Yew) popularised as ‘Asian values,’ and those who were conditioned by life in an immigrant-created nation which could not provide extended families and their near-universal role.  Newly-inhabited countries such as Australia simply lacked the communal support that one is born into in Asia.

By necessity, I became acclimatised to living, initially alone, later within my own nuclear family, in a society which requires self-sufficiency.  In some of us, this situation engenders a wish to contribute to the welfare of one’s community by volunteering time and effort.  I have thus had my head in the clouds of Asian values (metaphorically speaking), with my feet firmly planted on the hard rock of individualism, which now respects not authority figures and even one’s elders.

For individual Asians in this bifurcated society, there is the solace of a spiritual life.  This assists me in achieving a necessary balance between two cultures.

Now, who am I?  What is my background?  And how am I enabled to ponder at some depth about my adopted nation?

I am 83.years old.  I am thereby well past my statistical use-by date.  No member of my extended family has survived longer.  Greater longevity may of course have applied to earlier generations living in our ancestral land in Jaffna in the north of Ceylon; we are known to be a hardy people.

As a tribe, we are also known to have earned an adequate living from a harsh land for more than two thousand years; to have competed more than successfully with the Singhalese majority of Ceylon (now Sri Lanka) in academe, in civil society, and in the public service, while living under British suzerainty.  Subsequently, we have adapted successfully to the diverse Western nations to which, as an on-going diaspora, we migrated.  Initially, migration was for economic reasons; later, for political reasons.

In Australia, to which I was despatched by either my personal destiny or the spirit world, I have adapted successfully.  Indeed, I have also integrated successfully, including holding leadership positions in civil society.  My initial preference was naturally for living with my own people in the land of my birth.  Why so?  Because the land of my birth was, already in my time, multi-ethnic, multicultural, multi-religious; and with a mutual tolerance between the Asian communities there far in advance of that level of inter-cultural tolerance to be reached in Australia by the end of the twentieth century

It is highly probable that I will be ejected from the departure lounge of life fairly soon.  Because my observations of key aspects of Australia, from the vantage point of ‘Asian values,’ began more than six decades (or about two generations) ago, there should be some socio-cultural and historical value in the attached musings.  I need to highlight, however, that my thoughts have been filtered through my anti-colonial, anti-racist, anti-communist (that is, freedom-loving) values.”

 

 

 

 

‘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.