jesus, paranoia and imperialism

15.05.2026

S: With imperialism, you can trust no one. No one is your real friend.

A: What do you mean? There’s always someone that you can trust.

S: Every friend will betray you for the empire.

A: Typical cynicism.

S: It is in the bible.

A: How so?

S: Does not Judas betray Christ? Is it not said that each one of his disciples will deny him? And why do they do it? They do it in service of the Roman Empire. The situation of Christ is the situation of the colonised in the age of Imperialism. It is the same age that we are living in now. The fact is that the oppressor kills the oppressed. The oppressor makes sure that the oppressed is betrayed.

A: No one wants to hear your interpretation of the scriptures. You are not even Christian.

S: Be that as it may be, the oppressed can read the life of the oppressed.

A: Any more jewels to bestow upon us with these readings?

S: In a selfish and greedy regime, where arrogance and a lack of empathy are the hallmarks of those supposedly successful in that society, where there is only the worship of wealth and status rather than spiritual growth, a genius like Christ can only encounter envy, hatred, jealousy and betrayal from even those that call himself his friends and peers. This has been the way throughout the whole of human history. Because those that are the worst lead. Those that are the worst exploit others and win power. Those that are not fit to be called human beings have to prove themselves superior.

A: This lesson is obviously not about Christ, is it?

S: It is about the present, with the rise of fascism in the world and where, unmistakably, powers like America and Russia are clearly empires, as well as the so-called ‘developed’ world which lords it over the ‘developing’ world by exploiting their natural resources and manpower. This age of capitalism, globalisation, what is it except for a new empire, neo-imperialism? It is this world that we live in, this world of the empire. And in it, Christ once more has to watch betrayal after betrayal. Because the clever man, the better man, the god on earth, the genius, the master of living, he has to watch the wretches around him sell him out and deny him.

A: They say that the colonised have a persecution complex. They suffer from paranoia.

S: It is not paranoia. Freud, himself the persecuted Jew, he said that even the paranoiac is not without justification. Man is a wolf to man. It is what the persecuted know. And Freud knew more than most – he was also a genius in Nazi Germany. They hated his cleverness. The colonised and the geniuses know the truth of this society of imperialism, hate and oppression.

the ignorant and prejudiced majority

09.05.2026

S: What is clear in this world is that it is the ignorant and prejudiced majority that drives it.

A: The occasion for this statement?

S: Look at the local election results in England. They have voted for Reform. Reform is a one policy party: hate. All that they can deliver is hate. Yet this is what these fools vote for. Before that, it was the Tory racists. Again, look at Trump in America. For an important political decision, to choose their leaders and representatives, they choose those that are full of hate.

A: They always insist that they are not racists.

S: That is because racism is banned by the law. They do not want to have criminal records for hate crime. Yet what else are they but racists? Just because they are not openly allowed to avow their sentiments, you cannot say that they are not racists. So, despite the fact that everyone hates what I say, I am the one that is right. This culture is based upon racism. That is the key aspect of this culture. Racism. Hatred of the diversity and inclusivity that is the culture of India and Punjab, the openness to the world and its people. Hatred of love.

A: Do you think you can change this culture by condemning them?

S: They are not human. Why pretend that they are? They are monsters. How long have we been trying to teach them not to be racists? We are talking about hundreds of years. Look at them though. They are contemptuous. You cannot make a monster into a human. Theoretically you might think so. They are sick. Their culture is sick. Instead of getting better, they get worse. Yet when you listen to their lip service in their society, they are saying that they have inclusivity and diversity, that the rights of minorities, women and others are being respected. Look at the statistics though. The statistics tell a very different story. They are completely against any form of difference. Everyone knows the open secret at the heart of this society.

A: Therefore, you will keep on writing about how contemptuous they are?

S: Why not? What can they do about it? It is, after all, the truth. You cannot deny or hide the truth of things. They are racists, their culture is racism. They are full of hate. They cannot accept anything other than themselves. They celebrate hate. They make speeches by hate. And they are appeased by hate. They choose their leaders based on hate. While there might be a few exceptions here and there, it is clear what the majority of them think.

dishonourable peace or honourable revolution

21.04.2026

A: The words ‘peace’ and ‘revolution’ in Hindi rhyme. ‘Shanti’ and ‘Kranti’.

S: What would you rather have? Shanti ya kranti? Peace or Revolution?

A: I am sure that most people would say peace.

S: I do not.

A: You would rather not have calm in your life?

S: Where peace is dishonourable, it is unacceptable. The choice is simple.

A: You think the Revolution is honourable?

S: What else?

A: Why talk always about honour?

S: Because we come from the honour society. We are honour. The Mother who we worship is our honour.

A: How is peace dishonourable?

S: Do you know what Sophie Scholl’s last words were before the Nazis killed her for resisting them? She said, “How can we expect righteousness to prevail when there is hardly anyone willing to give himself up individually to a righteous cause?” We are living in the times of the fascists. We are living in the times of the haters and the cowards. We are living in the time of discrimination, injustice and lies. To accept peace on their terms, with those that are dishonourable, is tantamount to being dishonourable onself. And if we have spent our whole life fighting for our honour, for the honour of our mother, how could we look at ourselves in the mirror or look anyone else in the face? To have honour is to be righteous. It is to fight for righteousness. The Revolution over a dishonourable peace every time.

A: What is so honourable about The Revolution?

S: The Revolution is against the dishonourable in the name of honour, of The Mother’s honour. The Mother is honour. The Mother is us.

A: They hate you for saying that The Mother is honour and that she is your honour.

S: So what? Everything that they say and do is delusion and oppression. It is a lie. Their thoughts are lies and their lives are lies. One does not listen to a fool or a coward. That is what they do. Not us. We are Punjabi. We are the Tigers of Punjab. A real man does not listen to those that would make him a non-man.

A: Live without calm. Live without peace.

S: I am blessed that I live without peace. I am blessed that I am the warrior. I am blessed that I have chosen The Revolution. Because in The Revolution there is glory, the bliss of glory. There is only one lack. A warrior worthy to be the enemy of The Tiger. The enemy does not have a Karana in their midst. All they have is corruption.

A: You are an intellectual terrorist. That is what they think of you.

S: The intellectual terrorist is them. They live their law through coercion and duress. Their taxes and their exploitation of the Oppressed is gained through coercion and duress. They pretend there is the illusion of choice and freedom when all they have is their cage and their prison. Their thought is a cage and a prison. Their thought is violence against us and The Mother. Yes, they are the intellectual terrorists. And I? I am god. I am the liberator. I am The Tiger. I am freedom. The ungovernable wild beast.

Suneel’s Christmas Message – TfL RACE CNG Newsletter December 2025

It is time to write a Christmas message. I write this message as someone that comes from a Hindu, Guru Ravidasia and Sikh background but, as everyone knows, Christmas has become cosmopolitan in the United Kingdom, even regarded by many as a secular festival. All faiths and backgrounds sit together on Christmas day to make it an occasion for family and friends. Christmas is celebrated in different ways by all of us but we share the celebration together.

In my view, one of the themes of Christmas is a belief in dignity against a society that may take dignity away from people. Jesus is born to a poor family, in a stable, and first welcomed by shepherds—people on the margins of society. In addition, Jesus was a Jew from Galilee and Jews in 1st-century Judea were an ethno-religious minority living under Roman imperial rule, with limited political power. Within the Roman world, Jewish people were often stereotyped, taxed heavily, and at times persecuted for their customs and beliefs. So for me, the nativity story, which sees Jesus as God, returns dignity among those often overlooked.

If there was an earnest belief in dignity, I believe the work of improving society would have been done and the champions of diversity could rest. This could have happened long ago. One of the great examples of the belief in dignity is the Edict of Ashoka from the 3rd Century BCE. Reeling from the devastation of wars that he had caused, wracked by guilt, Ashoka turned to compassion and respect for all people to transform himself and his world.

In his rock and pillar edicts, Ashoka affirmed the inherent dignity of every individual, passing over divisions of ethnicity, religion, or social status. Ashoka supported religious tolerance among Buddhists, Hindus, Jains, Greeks, Persians, and other groups within the empire. He promoted equal justice and humane treatment under the law, as well as respectful dialogue between cultures rather than dominance or suppression. Ashoka wrote that honouring others’ beliefs “strengthens one’s own faith,” reflecting an early understanding that dignity and equality thrive in diverse societies.

The nativity story and Ashoka matter to us today. The belief in human dignity is not a modern invention but has deep historical roots. This belief has long been essential to peaceful coexistence in multicultural societies. I hope that we can all believe in dignity so that we can all live dignified lives. Not just at Christmas, but all the year round. My thoughts go out to the Jewish community as I write because of the recent Bondi Beach mass shooting, but also to all in this world affected by those for whom there is evidently not a belief in dignity, of the dignity of life, the dignity of choice, the dignity of difference and the dignity of diversity.

Dr. Suneel Mehmi (Lead Editor)

fighting the no (microfiction)

26.10.2025

S: The No had horns of fiendish sharpness. The No cut into me.

A: Did she wound you?

S: Fatally. Yet somehow I survived.

A: How did you the fight the No?

S: How do you fight a No? You cannot fight a No. There is no reason for a No that is given. There is no rationality behind a No. When someone rejects you entirely, all of you, how can there be a fight?

A: You are saying that you did not fight? You, the warrior? You laid down your arms? Like a non-man?

S: I am not saying that. I am giving you the benefit of my experience.

A: I knew you would fight the No. How did you fight her?

S: For two years I argued against the No. The No was wrong. I fought for two years for a chance. Every night I fought against that No. There was nothing. All there was was the No. I was snared in the No. All I breathed was the No. In my feverish dreams of horror, all I felt was the No.

A: When you were faced with an insuperable problem, you still fought? Why?

S: Warrior destiny is the war. It is written in the stars. Unalterable. Incontestable. But this No, it was contestable. It was a contest. My Yes against the No. Life against death.

A: But yet, Yes lost. No won. Life lost. Death won.

S: No can never win. Do you know, this world has erected a Great No? It dwarfs the one of difference. But what else do we worship except the men that fought against the Great No? The religion of my father is Guru Ravidasa. From the low castes, he fought against the Great No of the higher castes. He fought for us, the people. He fought for the Revolution, may a thousand kisses rain down upon it! The man of brown skin fights against the Great No of those without a brown hide. It is the fight against the Great No that gives meaning in life. Remember the Song of God in the Gita:

“You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions.”

A Phoenix Tells the Tale of Her Rebirth: A Patient’s Notes by Madeleine Channer

“A Patient’s Notes” is the soaring voice of the phoenix as it returns from fire and death to regain its former life, power and glory. Like the phoenix, its author burned in cancer and essentially died to give birth to this short, former nurse’s autobiography. The moments that flashed before the nearly departed’s life are here arranged and presented to form a story of healing, hope and enduring legacy. As the title suggests, the book is concerned with illness and its effects on life and its meanings, for all of us who are patients of this suffering world.

Continuing the theme of healing, the sales of this book written in the genre of the Christian medical memoir provide funds to the Diospi Suyana Hospital in Peru. The name of the hospital means to “Trust in God” in the Quechua language. It is because of this noble mission that I have decided to write this book review, rather than the fact that Madeleine Channer is perhaps one of my best and most intimate friends.

Madeleine has dedicated the book to her beloved father, Lesley Francis Cole, who did not manage to escape the tearing talons of cancer that she managed to evade. In terms of structure, the narrative is initiated by the primary scene of the original patient, the father with terminal cancer and his demise. From this tragic, traumatising moment, Madeline then shows how she builds a life dedicated to healing sickness. Finally, triumphantly, Madeleine’s own struggle with cancer is overcome with the help of those around her and the modern advances in medicine. A cruel contrast therefore motivates the work: the luckily present are compared to those unfortunates of history that did not live in the healing world of today. Those unfortunates who had to say goodbye to us for want of the proper care and knowledge. However, the contrast is also an inspiration: the war that Madeline has fought throughout her entire life against disease and cancer on behalf of patients like her father has resulted in victory.

What makes the book relevant to the historical moment and cultural trends is that Madeline had her recovery in lockdown, just as the world recovered from Covid and its effects. We share the relief and sense of wholeness from the broken years of the pandemic, the exulting sense of survival against the odds. Again, the celebration of the healing profession that the book espouses is a sentiment that has overwhelmed the world and England in particular, with its National Health Service. What adds something extra to this concoction is that the author is one of the upstanding citizens from the old generation, someone who has seen and lived through it all. So we hear things through the voice of those that have built the society and the community of care around us.

The constant theme of the book is adversity and its overcoming. Madeleine writes that hers was a precarious childhood where she was subject to emotional destabilisation and a corresponding lack of self esteem. The solution that the young Madeleine found to this state was the power of prayer, with its promise of change and renewal. She saw Christ as a model to aspire to, particularly as Christ the healer and the master of living. Several other heroes who were Christian saviours of the sick are also mentioned as inspirations: Florence Nightingale, Father Damien, Dr. Albert Schweitzer. The book is therefore a good example of what it means to have an enduring role model and how this can change the course of one’s life, as one tries to live up to the demands of becoming the figure that we idolise. The role model provides organisation and structure for living amidst the chaos of being and ultimately leads Madeleine to become a Christian saviour of those suffering in her own right, one of our most valuable members of society. Christ (and her father’s terminal illness) leads Madeleine to nurse Quechua Indian patients above 10,000 feet in the Andes.

Madeleine writes:

“How do we want to be remembered? What do we leave behind us? The kindness and diligent care provided by those involved in the great work of healing will echo for good, beyond time and into eternity”.

It is because Madeleine was one who nursed the sick and poor the we respect and love her all the more, and she will always be in our thoughts and memories. She has caught that good echo of healing with this well written, engaging and stimulating book, which moreover, brings in donations for the sick and poor of this world through its sales. Even if one is not in the faith community, the book is interesting in itself as it sheds light on the trials of one that sought to do good in the world despite all the set backs that life can throw at us. I was very happy to read and review o the book, and not just because Madeleine is my very good, very supportive, very perfect friend. Rather, it is because the book is the voice of the phoenix that has been brought back to her full beauty, after joining in that restless, oceanic sleep which haunts our being and time.

Waiting for Justice

03.06.2018 –

Christianity, Islam and Judaism share similar features as religions. In particular, they are all based on similar ideas of justice. In each religion, an all-powerful god occupies the position of a judge and there is a day of final judgement when good actions are rewarded and there is punishment for bad actions. The idea that the god of these religions is a judge is said to derive from the political and cultural context of the time when the bible was first written, where it was the prerogative of royalty to mete out judgement. Since god was likened to a king, it was natural that he should also be seen as a judge. The idea of a final day of judgement that comes in the afterlife is possibly derived from the ancient Egyptian beliefs where there is a similar concept.

Because their god is a judge, justice is therefore considered to be a foundation for Christianity, Islam and Judaism and notions of divine justice inform and influence ways of living for believers. But what is interesting in each religion is the fact that the believer has to wait an entire lifetime in order to receive their just desserts. Justice can only be achieved upon death in another time and space, not in the earthly realm and earthly time and space. It is apparent that waiting for justice is really what informs the believer’s actions and choices. Why is the wait for justice so important to these religions and their philosophies? Why is it necessary for their conceptualisation of justice?

From an atheist’s point of view, the requirement that justice can only be meted out by a god in the afterlife and one has to wait for it forever is a convenient mystification that disguises that fact that god doesn’t actually exist and can’t intervene in earthly affairs. However, let us consider the wait for justice in the believer’s own terms. How can each believer wait their entire existence for justice?

Science tells us that human beings are driven by reward-seeking behaviour. We do something because we get a reward out of it. The reason why we hunt for food is so that we can enjoy eating it. The reason why we have children is because we enjoy the process of making children and derive pleasure from it. The religions mentioned above, however, all defer the concept of reward. There is no immediate reward (or punishment) for action in this world. There is only a divine reward or punishment, not an earthly one. One reason why a believer has to wait for justice is therefore to destroy the reward-seeking motivations and behaviour of the individual. The believer is prevented from following human impulse and the instinctual drives of the body. They sacrifice such impulses and drives for a belief. Hence, the human body is being repressed in each religion in order to foster and support an imaginary belief. The human body is being sacrificed for a thought. One component of the wait for justice is therefore an illusion. My speculation is that this illusion is pleasure-inducing, since the reward system relies on pleasure (the pleasure of food or sex). The pleasure derived from this illusion that there is an absolute and final justice which transcends earthly considerations and the desires of the body occupies a prime place in the reward-seeking and reward-inducing components of the believer’s mind (I believe one can say that this would exist in the dopamine system in the brain).

What kind of a pleasure is induced by a wait? There are two things that one thinks of here, each with a sexual component. First of all, one thinks of frustration. Frustration can be enjoyed if one is a masochist. The pleasure in frustration relies on a simple idea, that the reality of a fantasy will not match the pleasure contained within the fantasy. If justice is considered important and foundational to each religion, it is because the fantasy of justice is considered to be more pleasure inducing than the reality of earthly justice. The second thing that one thinks about is foreplay. The prolonging of the beginning of the act can induce pleasure as a specific type of frustration and inform action. The wait for justice in each religion can therefore be conceptualised as a type of foreplay.

I think there is one further component of the wait for justice. Divine justice is seen as final, absolute and perfect and true in each religion. One can therefore wait for it patiently and hopefully. On the other hand, earthly justice is messy, limited, imperfect and frequently based on falsity and mistake. The ones that wait for justice can therefore be likened to a single person that keeps on waiting for the perfect mate to come along even though he or she knows that perfection does not exist. Such a person will not go on dates or consider any substitute or alternative.

The ideas of divine justice have been interpreted in radically different ways by different groups in each religion. I remember reading a pamphlet from the Jehovah’s Witnesses which stated that the devil owned the world and there was no such thing as earthly justice. What is interesting and perhaps most important about the wait for justice in each religion is the case of the Protestant. In Western countries, those people that are most likely to support the earthly system of justice and the laws of the land are conservative Christians. These people appear to believe that the divine system of justice has been translated into earthly form in the mundane and banal form of the English judge. There is therefore a big strand in Western thought in which divine conceptions of justice still play a big role in the conception of what justice is.

What are my own thoughts about the wait for justice? I believe that one should never wait for justice. I believe that the wait for justice is a mystification that favours the powerful in society. If one keeps on waiting for this justice, then one no longer takes affairs in one’s own hands to change and transform this unjust world of ours. I do not believe in any perfect, absolute and unlimited form of justice that is out there waiting for humankind. The very concept of justice is an illusion. I do not understand how people in this world of ours can believe in this illusion. There is merely the self-interest of the powerful which governs all things in this world of ours, including our laws and conceptions of law. And this self-interest forces those with little power to lose their voices and their will, to forsake their self-interest. There is no justice. Yet, even though there is not justice, there is still self-interest. I do not believe we should wait for justice. I believe that we should fight for our own self-interest and our own truths. That is what the idea of “justice”, to use the outdated and misleading term, means to me.

Jesus, The Man of Difference and the Revolution

25.12.2021

Today, the world celebrates the birthday of Jesus Christ. When we look back at thousands of years of Christianity, it is easy to reduce all the complexity of that system of thought and the identity of its founder. One almost automatically thinks of how the religion was tied to war, imperialism, racism and the state in modern times. One thinks of the immorality and authoritarianism of organised religion and the Church. The feminist arguments against patriarchal monotheistic religions come to mind too. In this view, Jesus becomes the origin of oppression and conservatism. Because of such ideas, and the relentless march of a scientific reason which denigrates religion, I don’t think I am exaggerating when I say the hostility to religion in general, and to Christianity and Christ in particular, has almost become insurmountable.

However, let us try to be just to Christ. Historically, Jesus was a revolutionary. In many ways, the early version of Christianity was the religion of resistance. Christ went against the Roman state, the biggest superpower in the Western world at the time. This was his achievement, his badge of valour and the reason he holds the place in the minds of men that he has today. Today, this is how I choose to remember him. In many ways, Jesus is the model for the revolutionary consciousness. Against the state, which held the monopoly of power, wealth and men, which monopolised thought and being, Jesus and his small band offered an alternative world. This was a world in which success did not mean territorial expansion, being rich and subjugating other populations. Christ’s world was not an empire. This was an independent and non-materialistic world, a completely different form of organisation which required a completely different identity and character.

Jesus was a model for the revolutionary because he had nothing to offer against a dominant power than an idea. The idea was of a different form of being, living and thinking. Jesus was a world-builder and a builder of the human mind. Throughout the ages, this is how resistance against the superpowers has played out. There is one man or a small group that has that precious, world breaking and making commodity, difference. Jesus was the origin of difference.

Indeed, what marks Jesus and his origin is difference. He was born out of wedlock, the standard model for conception. He went against not only the Roman state, but also the Jewish religion. He aimed to break free of power wherever he found it.

Today, when the state is ever more ascendant and has thoroughly co-opted Christianity for its iniquitous purposes, when the conservatives and blind conformism have taken over society, when a new form of cultural imperialism is at its height, the birthday of Jesus stands as a model for the revolutionary and for the transforming consciousness. Yes, I am not a Christian. Yes, I do not follow the teachings of the Bible. But I judge Christ not as a god, but as a man. The inspiring, pioneering, matchless Man of Difference. And like others, I wait, ever so patiently, to see another coming of this difference into the world.