Krishna and Rama (microfiction)

09.11.2025

S: Krishna and Rama are two incarnations of Vishnu. Both warriors. But they are complete opposites.

A: In what way?

S: Rama rescued his wife from a man that tried to abduct her. Krishna consorted with the wife of another, Radha. He took someone’s wife away from them. Not just one woman, but all of them, all of the wives, the Gopis. Rama followed the law of matrimony. Krishna is above the law.

A: Anything else?

S: Rama, when he was exiled to the forest, accepted that another rule in his place. He let the usurper rule the throne when he was the firstborn son and the throne was his inheritance. Krishna, when he was dispossessed of his throne, he killed the usurper and reclaimed his throne. Rama accepts dispossession and unjust usurpation. Krishna fights against it.

A: I know you will say there is more.

S: Krishna has a good stepmother. Rama has an evil stepmother.

A: Always the mother with you.

S: Krishna was raised in a humble background then became a royal. Vice versa for Rama. And then, Krishna is known as the thief of butter because he stole butter. And Rama? He does not steal. Krishna is his own law. Rama follows the law of the other. Even at the end of the story, Rama sacrifices his wife in the name of the law of matrimony, because the people cannot accept that she is pure because she had been abducted by another man.

A: I think I know where this is all leading.

S: I am named after Krishna.

A: Whether it is Krishna or Rama, they are the hero.

S: Rama is the hero of the conservative. Krishna is the hero of the revolutionary.

A: It is a name. I have told you before. It is not an identity.

S: And yet, you can model yourself on that identity. The anarchism of Krishna. And the liberation of Narsimha, the man-tiger, the other incarnation of Vishnu. After all, one of my names is Tiger.

A: This obsession with names and identities, it is old fashioned.

S: I am six thousand years old. And yet, I am fresh. Because I am not just the past and the present. I am also the future. I believe. So does India.

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.