Another Sensationalisation

Was There a CIA Plot Against PM Modi?

This week, social media is full of one more shocking story — that the CIA planned to kill Prime Minister Narendra Modi.

People who follow history know that the CIA has often tried to remove world leaders who opposed America’s policies.

Names like Fidel Castro, Patrice Lumumba, Rafael Trujillo, Ngo Dinh Diem, and Salvador Allende are not new.

Even in the US, people still wonder who really killed President John F. Kennedy.

The attempt on Donald Trump’s life before the last election also remains under tight cover.

And the mysterious death of former PM Lal Bahadur Shastri still has unanswered questions.

Now the rumours say, Modi was also on their list.

The Story Going Around

According to social media posts, a US Special Forces officer named Terrence Arvelle Jackson was given two jobs —

1. to assassinate PM Modi during the SCO summit, and

2. to press Bangladesh’s government to hand over St. Martin’s Island to the US.The story further says that Terrence was “killed” in Dhaka after his mission failed.

But if we think carefully, this story does not make much sense.

Why It Sounds Unbelievable

1. The wrong person for the job

The US would never send a Black American soldier to China for a secret hit — he would be easily noticed.

Such missions are done by people who can blend in, usually of Asian background, and not directly linked to the US.

2. No country uses ex-servicemen for big hits

Retired soldiers can be traced easily. If caught, it exposes the country behind the plot. So using Terrence Jackson makes no logic.

3. Spies don’t mix missions

An agent sent to Bangladesh for diplomatic pressure or to train groups in Chittagong would not travel to China for a high-profile murder.

Real spy work doesn’t mix two risky missions like that.

So, even if there was any real threat to Modi during the SCO, it’s very doubtful that Terrence Jackson had anything to do with it.

What Could Be Going On

Some experts think that linking Jackson’s death with the Modi story may be a kind of message or signal — not a literal truth.

When unrelated incidents are connected and spread online, it can serve many purposes:

It tells certain people, “We know what’s happening.”

It makes the public start asking questions that governments prefer to keep quiet.

It can also make people angry at another country, shaping public opinion.

So Many Things Happening Around the Same Time

Just look at the timing:

China is quietly removing top army officers.

Modi skipped the ASEAN meet, avoiding a meeting with Trump.

Putin skipped the G20 summit.

US and India announced a trade deal soon after this story came out.

Dhaka airport was hit, affecting exports and a Russian project the US dislikes.

Rebel camps in Myanmar were attacked.

All these are big and unusual events.

Across the world — from Ukraine to the Middle East, Australia, and East Asia — many such changes are happening at once.

To believe that none of them are connected would be too simple.

History is not just written in books — it is being made right now.

We may not see the full picture, but the signs are clear.

Big powers are moving their pieces, and every small tremor we feel could be part of a much larger game.

Ideological warfare!

Ideological Wars: Enemies Without and Within

Everyone knows India faces tensions with the United States, China, and Pakistan.

But the real question is — why do these nations repeatedly choose to attack or undermine India?

The answer lies not merely in border disputes or trade rivalries. It’s rooted in ideology — in what India stands for, and what some powers fear it may become.

China: Not an Ideological Enemy

It may surprise many — China is not India’s ideological enemy. Yes, we have border issues. Yes, there is economic competition. But beyond that, there is no deep-rooted ideological conflict.

In fact, both India and China face a common ideological adversary — religious radicalism.

Be it in Xinjiang or Kashmir, radical elements seek to destabilize both nations. China understands this threat, though it rarely admits it openly.

Behind the curtain of rivalry, there exists a subtle, silent understanding: radical extremism threatens both civilisations. That’s why, in recent times, India and China are seen — cautiously — inching closer in certain global matters.

Pakistan: The Declared Enemy

Pakistan’s stance needs no decoding. From its inception, it has defined its very existence in opposition to India.

It’s not a political difference — it’s a civilizational hostility.

Pakistan has openly stated: “We are not Indians. We exist to oppose India.”

So, peaceful coexistence was never on their agenda.

While India spends to build, Pakistan spends to destroy — not through conventional wars, but through propaganda, infiltration, and misinformation.

They invest heavily in fake news factories, spreading manipulated content across social media to poison Indian minds.

And who becomes their local allies?

Radicals and pseudo-liberals who amplify anti-India narratives — knowingly or unknowingly. Knowgnly  "Pappu" ; unknowingly: Innocent readers and Enthus who are carried away by Social Media opinion creators.

Their target is clear: Nationalists.

Their method: Divide society, question victories, mock patriotism, and glorify defeat.

Defence Minister Rajnath Singh rightly pointed this out:

the new wars are not fought with guns, but with ideas — and they aim to weaken India from within.

Rajnath Singh’s Timely Warning

Speaking on October 21, 2025, at the Police Commemoration Day in New Delhi, Rajnath Singh sounded a clear alarm.

He said India is facing a surge of “ideological wars” — a new form of warfare that seeks to destroy national unity and social trust.

He cautioned that while border tensions still exist, the internal front is now equally dangerous.

His words — “the threat comes from within” — carry deep meaning.

In Operation Sindoor, India achieved a decisive military victory, yet Pakistan almost won the propaganda war.

Even some Indians began doubting the success — a victory questioned by its own people!

That’s the frightening power of information warfare.

The United States: The Game of Convenience

America has always played a double game — talking peace, selling war.

History is witness to how the U.S. both created and destroyed terror networks — depending on profit and politics.

Even today, Washington bombs Iran but funds Pakistan.

It supports Israel on one side, and Qatar on the other.

There’s no principle, only profit.

Instead of strengthening ties with India — the only stable democracy in Asia — President Trump’s short-sighted policies are pushing India closer to China.

He forgets one truth: when major powers play selfish games, the radicals are the only winners.

The Invisible Battlefield

Today’s wars don’t begin with gunfire — they begin with a hashtag.

Social media has become the most potent weapon to destabilize nations.

Every rumor, every fake video, every twisted headline is a small explosion in the mind of a citizen.

Mainstream media, too, isn’t free from this rot.

A section of it — BBC India, Pappu politics, and left-liberal cheerleaders — are busy painting India as divided, intolerant, and chaotic.

They are doing exactly what our enemies want — shaking faith in the nation.

The Realisation We Need

India’s external enemies are known, but our internal ones are invisible.

They live among us — masked as intellectuals, activists, influencers — but their purpose aligns with those who want to see India weakened.

No army can defeat India. But falsehood, confusion, and ideological subversion can corrode it from inside.

That’s why Rajnath Singh’s words deserve to be taken seriously —

“Warfare is no longer limited to borders. It’s ideological, informational, ecological, and biological.”

We can’t afford to fight these battles half-heartedly.

Truth cannot take a middle stance between a lie and another lie.

India must choose clarity over confusion — conviction over compromise.

Final Word

This is not about politics; it’s about preserving the nation’s mind and morale.

We can withstand invasions and sanctions — but not ideological decay.

India’s rise will be unstoppable only when every citizen understands that the war today is not for land or power —

it’s for truth, unity, and national integrity.

Medicinal field

💊 When Cheap Miracles Turn Costly: The Psychology Behind Fake Cures and Failing Systems

Every time we hear about a new “miracle medicine” that claims to cure cancer or kidney failure within weeks, we secretly wish it were true. Who doesn’t want an easy way out of pain and fear?

But when the mind is cornered between illness, uncertainty, and mounting hospital bills, hope easily overrides logic.

🧠 Why People Fall for Fake or “Cheap” Medicines

When someone is diagnosed with a serious disease — cancer, heart ailment, or kidney failure — the family goes through three emotional stages: fear, financial worry, and desperation.

That’s when these so-called instant cure sellers appear.

They speak softly, promise healing “without side effects,” and display glowing testimonials on social media. People stop thinking and start believing.

Even educated families fall into this trap — not because they are ignorant, but because they are emotionally exhausted.

In those moments, even a faint ray of hope seems more convincing than a doctor’s grim face.

💸 The Social Media Narrative: “Allopathy Works for Profit”

Social media adds its own fuel.

It keeps repeating that “pharma companies don’t want to cure people; they just want lifelong customers.”

It sounds heroic, almost revolutionary. But it’s half truth.

Yes — pharmaceutical companies and hospitals do aim for profit.

They are industries; they have shareholders, R&D budgets, marketing costs.

But calling every medicine a conspiracy is just as wrong as blindly trusting every new “herbal cure.”

No industry can survive without profit — but profit without ethics is what poisons trust.

⚖️ Where the System Fails

Unfortunately, our regulatory system does little to rebuild that trust.

The departments meant to check quality often sleep through their duties — or worse, look the other way.

A few years ago, a pharmaceutical company from South India, manufacturing cough syrup, took the lives of 30 innocent children.

It shook the nation. Everyone knew it was due to negligence and corruption — yet the accountability vanished in red tape.

A Prime Minister or Health Minister cannot personally test every batch of medicine.

That’s why we have inspection departments.

But when they fail, the entire system collapses — and fake or unsafe medicines fill the vacuum.

🏦 The Insurance Angle: Another Layer of Frustration

Even those who stick with regular treatment are not spared.

Many Medi-Claim holders will tell you horror stories —

endless paperwork, deductions, and the classic line: “This clause is not covered.”

The truth is simple: the insurer wants to pay the least, and the hospital wants to charge the most.

The patient, caught in the middle, ends up losing both money and faith.

In Europe or the U.S., this tug of war started decades ago, and they slowly evolved systems — clear pricing, legal redress, ombudsman, and public rating of insurance companies.

India is just beginning that journey, and chaos is expected in any blooming market.

🌍 How Other Nations Managed It

USA: Still profit-driven, but strict laws protect patient rights.

UK (NHS): Universal coverage means private insurance is optional.

Germany: Transparent medical pricing; hospitals can’t overbill.

Singapore: Government-linked health savings and strong regulation.

India: Dynamic but disorganised — plenty of private players, little oversight.

We are still learning to balance corporate profit and public welfare.

🛠️ The Way Forward

1. Transparency in hospital billing and drug pricing.

2. Unified digital health records (through Ayushman Bharat Digital Mission).

3. Rating of insurers based on claim settlement speed and fairness.

4. Public awareness campaigns on fake or untested medicines.

5. Stronger regulatory inspection — not just on paper, but on the ground.

A Common-Sense Conclusion

The so-called “cheap and instant cures” succeed because they sell hope, not healing.

And hope is the easiest thing to sell when the system around is broken.

People lose faith in official medicine because it feels commercial;

they lose money and time with fake cures because it feels comforting.

Somewhere between these two extremes lies the truth:

Medicine must remain a science with humanity, and business with conscience.

Until then, the sufferers — as always — will be the common people.

Vedatri

On Vedāntic Thought, Vedāthiri Maharishi, and the Need for Careful Discernment

In our dharma, it is common for religious thinkers to appear from time to time and to awaken people in their regions to a new awareness. Across the country, some react by branding these thinkers as anti-Sanatana or as enemies of Hinduism — yet history shows that many such figures are neither reviled nor erased in their own times or afterward. A small number of extremists here distort their messages and wrongly label them as hostile to Hinduism. If those thinkers deny that they oppose Hinduism, these same cultish critics will gang up on them and try to crush them.

Recently a subtle campaign has sought to paint Vedāthiri Maharishi’s meditation movement as disconnected from Hindu dharma or, worse, as something inauthentic to “true” Hinduism. The reality, however, is different. Vedāthiri Maharishi never presented his teaching as a separate school cut off from India’s spiritual stream or from the spirit of Sanatana dharma.

A passage from his 1992 Rishikesh lecture illustrates his emphasis clearly:

“We have to get liberation from fictitious stories to understand Nature. For such liberation we must meditate on the Universe and then on the Static State, the Almighty Brahman. You must reach That. Only that practice prepares one to realize the self. He is That; That is He. When one understands That, one realises that everybody is That. Then only will Universal Brotherhood blossom.... All Vedas and the Gita were written on this Truth. What is the essence of the Gita? ‘I am the light. I am the sound. Those who realise me as everything and everywhere — I am not away from him, and he is not away from me.’ On this truth the whole Gita is written. Thus we become masters of the Gita — masters of our own self.”

In his Tamil talks, Vedāthiri Maharishi repeatedly expounded an Advaitic (nondual) interpretation of Vedānta. He described how, through the Vedas, humans came to recognise the five elements and the sky, and then to understand the sky as a subtle movement — an outer manifestation separated from the pure Self. Reflecting on this, he identified the pure, original Reality (the source of everything) as the basis of the Vedic teaching. He called this final insight Vedānta.

He further elaborated poetically on the cosmic order and final consciousness — the recognition of Shiva as the ultimate principle, which Vedānta names as the culminating knowledge of the seers. The Maharishi presented these truths as the foundational realities underlying all faiths.

To give a poetic taste, he offered a verse expressing cosmology and the play of elements, and he also used metaphors to describe the inner practice:

 When one realises the inner essence and rests in that pure Self, the world’s actions grounded in selfless duty (niṣkāma karma) become the path — the yoga of action.

Why recount this? Because in recent years a narrative has grown: that Vedāthiri’s tradition is not an integral part of Hinduism; instead, it has been reframed by critics as a sectarian, non-Aryan—or otherwise separate—tradition. Those who push this framing intend to marginalize the Maharishi’s legacy and to claim it falls outside the Vedic–Vedāntic mainstream. The end destination of such reinterpretation is predictable.

Therefore, Hindus must remain vigilant. When genuine spiritual teachers teach authentic paths that arise from India’s spiritual soil — even if those methods or idioms differ — it is each Hindu’s duty to meet them with truth and discernment, not to cut them off from our ancient spiritual heritage for ideologically driven reasons.

A few practical clarifications:

Vedāthiri’s system was firmly rooted in the Hindu yoga tradition. Some practices he initially taught are no longer emphasised in contemporary classes (and certain esoteric techniques have been de-emphasised or removed over time). Earlier practices included astral travel methods, austerities, mirror-and-contemplation exercises, special sankalpa (will-formulation) rituals, and homa; even temple śakti traditions like applying vibhuti (sacred ash) were part of the milieu at one time.

Commentators such as Jakki Vasudev have spoken about these continuities, and local activists—less familiar with the full context—have sometimes misapplied or misused those teachings.

Finally: even one who questions, doubts, or debates can still belong to Sanatana Dharma — for our dharma is, foremost, about dharma itself. To convey dharma and to live by it, our tradition cultivated many mythic stories, epics, and pūrāṇic narratives. These were not mere fictions but pedagogical aids to transmit moral and spiritual truths. To dismiss all such teachers as enemies of Hinduism, without understanding their teachings, is an empty polemic used by those with ulterior motives.

PS: 

“This article is intended only to clarify spiritual interpretations, not to question any faith or community.

The Cricket and the West Indies

Today, the West Indies faced yet another defeat in India.

But my mind travels back to the 1970s — the golden era of West Indian cricket. There were no live telecasts then, no highlight reels. The only way to hear cricket was through the radio commentary. Otherwise, we had to wait for the next news bulletin to know the score.

Even though the West Indies team often defeated India, we — the Indian youth of those times — admired them with a mixture of awe, fear, respect, and wonder for their incredible cricketing skills.

Their strength was like that of a bull, their power like a lion, and their size like an elephant! Standing beside them, our own heroes like Sunil Gavaskar or Gundappa Viswanath looked almost fragile. For nearly two decades, they were an unbeatable team — a perfect balance of batting and bowling.

Their batting lineup featured giants like Vivian Richards, Gordon Greenidge, and Desmond Haynes. Their bowling attack was a terrorizing force — Michael Holding, Andy Roberts, Joel Garner, and Malcolm Marshall — each one a legend in his own right.

To dismiss their batters was almost a Bhagiratha prayaṭnam — a near-impossible mission. Before you managed to take the first four wickets, you would already be exhausted. Their power was something extraordinary! If the ball found the edge — it went for a boundary; if it hit the middle — it was a six!

But it wasn’t just raw power; it was combined with flawless technique. The casual yet precise footwork of Lloyd or Roberts was sheer beauty. A commanding sweep, a graceful cut, or an elegant drive — all executed with discipline and dignity.

Their bowlers were a nightmare for opponents.

Michael Holding, the “Whispering Death,” combined deadly pace with astonishing accuracy.

Andy Roberts, smart and relentless.

Joel Garner, towering and fearsome, extracting bounce from any pitch.

Malcolm Marshall, perhaps the most complete fast bowler ever — with speed, swing, and cunning.

If an umpire didn’t give an out, they would just smile and say, “Let’s see in the next ball.” That was their confidence — no tantrums, no angry appeals, no DRS or replay protests like today.

I still remember an incident at the Chepauk Stadium in Chennai — Gavaskar was run out by nearly a yard. The umpire didn’t give him out. Lloyd simply smiled and walked away. What grace!

Of course, today it feels good when India wins — but to see the once-mighty West Indies losing without a fight feels strange and sad.

Many reasons are discussed — poor administration, lack of funds, and inability to maintain strong pitches. Whatever the reasons, it’s painful to see young lions falling, while the old ones watch silently from the pavilion.

In our hearts, they will always remain the eleven unmatched lions who once ruled the cricketing world.

Isreal vs Hamas An intermission or End card?

After Two Years of Fire: The Gaza War Pauses — But Is It Peace?

After nearly two years of intense bloodshed, the Israel–Hamas conflict has reached what appears to be its end. Yet in this region, every ceasefire is only a pause between two storms. What we see now is not true peace — merely an intermission.

Having grown exhausted and cornered, Hamas has agreed to a temporary truce, releasing the last 20 remaining hostages, along with the bodies of those who died in captivity. In response, Israel has freed several Palestinian detainees, including Hamas affiliates.

Amid this uneasy calm, former U.S. President Donald Trump addressed the Israeli Parliament, claiming credit for “stopping the war.” During his speech, he declared that 200 American military experts would soon be stationed in Gaza to assist in stabilization efforts — effectively signaling a direct U.S. footprint on Gazan soil. The Knesset responded with loud applause as Trump basked in self-praise.

Meanwhile, leaks from Israeli sources suggest that Indian Prime Minister Narendra Modi held a telephonic discussion with Benjamin Netanyahu, reportedly offering a few suggestions for post-war management — and perhaps also eager to read Trump’s next political move.

Trump, on the other hand, already seems to be dreaming of the next Nobel Peace Prize — his team may soon even ask if it could be awarded a year early.

Although the guns have fallen silent and people everywhere feel a moment of relief, a silent sorrow runs beneath the surface. Neither Trump, nor the Arab nations involved, nor even Israel’s leadership has mentioned the two-state solution — once considered the cornerstone of peace. That silence speaks volumes; it may mean the idea itself is fading away.

The Hamas struggle has, in the end, collapsed without meaning. Any armed movement that lacks political direction ends in self-destruction.

History shows how different it once was. During Yasser Arafat’s era, when he called for an Intifada, the entire Palestinian population — from the West Bank to Gaza — rose in unified protest. That was a political movement.

Hamas, however, lacked such vision and mass legitimacy. Like Sri Lanka’s LTTE, it fought a purely military battle, isolated from political diplomacy — and met a similar fate.

Now the world prays that peace will return to Gaza. Yet post-war confusion is inevitable. We have seen this in Afghanistan after the U.S. withdrawal, and in Sri Lanka after the exit of the Indian Peacekeeping Force. Gaza too may face internal conflict — between factions competing for control once external powers step back.

Even if Hamas claims to lay down its arms, new militant factions may rise under different names. Israel, too, could exploit this moment to act unrestrained within Gaza. A civil conflict within Gaza cannot be ruled out.

Still, one hopes it doesn’t come to that — that, for once, Gazans might live as normal citizens of the world, without fear or siege.

The painful truth is that Hamas received billions of dollars over the years — secretly from Arab nations and openly from Iran. Yet instead of investing in schools, hospitals, or infrastructure, much of it went into tunnels, weapons, and militias. That enormous wealth has now turned to dust.

Had even a part of those funds been channelled into development, Gaza might today have flourished like Dubai or Doha. Instead, countless lives, homes, and dreams have perished — a tragedy of historic scale.

Let us hope that this time, peace truly returns to Gaza — that its people, like those anywhere else, can rebuild their lives, their homes, and their future. And may the next generation grow not under the shadow of rockets, but under the light of peace.

Fact-checked notes:

The war between Israel and Hamas has had several escalations; the recent major one began in October 2023 and involved multiple ceasefires and renewed fighting until late 2025.

Hamas has previously released hostages and remains under heavy blockade; the numbers and exchanges are approximations based on the kind of truce scenario you described.

There is no official record (as of October 2025) of U.S. troops being stationed inside Gaza, but “military experts” or “advisers” could be interpreted as part of humanitarian or reconstruction assistance.

Trump’s political ambitions and self-promotion for the Nobel are long-standing themes often cited humorously by global media.

Interview

Rakesh Kishore — interview (English translation) On throwing the at the Chief Justice! Just as he said: 

Q: Don’t you realize that throwing a shoe at a judge — and that too at the Chief Justice — is an unacceptable act?

Rakesh: I did not plan it. It happened in that moment, and then it was over. That’s all.

Regarding the Khajuraho Vishnu idol case — the plea may have been dismissed — but it hurt when the Chief Justice mockingly asked, “Are you a devotee of Vishnu? Go to your Vishnu and ask him to do something about this.” That remark bothered me.

Since September 16, I have been under great mental stress. I haven’t been able to sleep for days. It felt as if God himself came to me and said, “What are you doing, are you just sleeping?” That, more than anything, pushed me to act.

Q: How did the judge react when you did it? How did he feel?

Rakesh: The Chief Justice effectively let the matter go. He did not accuse me of any crime—so I don’t know whether to think of him as a god or a man.

Police took me to the station and questioned me for four hours. They gave me tea and biscuits and offered food. I am grateful to them.

Q: Because you threw the shoe, is a new caste-based narrative being created against you — upper-caste vs lower-caste?

Rakesh: I am from Paraiyapuram in Uttar Pradesh. My name is Dr. Rakesh Kishore. Can anyone determine my caste based on that? I am a Dalit, and so is he [the judge]. But some people, without knowing anything about me, label only him a Dalit and try to politicize it.

I say: Dalits have always been Sanatanis. They are Hindus. Did the Chief Justice convert to Buddhism? If he changed his religion, how can he still be politically called a Dalit? Has anyone asked that? People want to use this to build Dalit politics and divide the nation.

There is no point in blowing up this incident. Judges must focus on their work. There are millions of cases pending; justice has not been delivered. People waiting for justice are dying. I can point to countless cases. In ordinary matters, it is easy to find the guilty. But even such clear cases can languish for years in the courts awaiting decisions.

Instead of trying to seize administrative power, the judiciary should pay attention to issues like these.

Q: In what way should the judiciary intervene in administration?

Rakesh: In Haldwani city there is massive encroachment on both sides of the railway tracks. If you try to remove that encroachment, it goes to litigation and drags on for years without justice. It is a simple matter: find out who owns the land and give it back to them. Isn’t that justice? Why does the judiciary delay? Look at what is happening in Yogi’s state.

Q: What do you mean when you say “in Yogi’s matter”?

Rakesh: I slept peacefully the day Yogi put a ban on bulldozers [targeting illegal constructions]. Why would a Chief Justice say that bulldozers cannot run this country? I am from Uttar Pradesh — don’t they know what is actually happening there? Do they know what is happening across the country?

They are not controlled by any legal framework. The constructions there—places of worship, lodges, shops, houses, wedding halls—are all built without permissions. And now they are tearing down all those illegal buildings. The troublemakers’ assets are being checked and cleared.

Q: Akhilesh Yadav claims that all those buildings, including schools, will be demolished. How can that be allowed when those same people worship and have set up those institutions?

Rakesh: Saying that schools will be demolished is a lie. How can that happen? They receive funds from abroad. Anti-national propaganda is taking place there. Women are being hidden away in ghettos; hundreds of foreigners are coming and staying there. What work do they have here?

How long can one tolerate this? How long can one remain patient? I will say this: Hindus have a great capacity for tolerance.

What Yogi Adityanath is doing with bulldozers is legal. If the court restrains that, how will administration proceed? How is the country to be governed?

Look at how the judiciary functions — they will not let anything be done, and they themselves will do nothing. If the judiciary takes legal action, it is treated as a crime. I say again: Hindus have a high tolerance.

Q: What do you mean when you say Hindus have a high tolerance? Do you mean everyone should simply accept everything? Isn’t social justice about standing together?

Rakesh: For a thousand years we have been subjugated. Even when we protested, we did not succeed. We allowed ourselves to be ruled. We tolerate everything. Sanatanis have great patience. That has eroded our foundations.

So Sanatanis should not remain quiet any longer. Patience is useless. Don’t think I am inciting people. I am not. But people must recognize the great harm done to Hindu dharma and to our country and must get involved in protecting dharma through whatever means they can. That is my wish.

In 1947 there were only seven Muslim-majority countries in the world. Today there are 57. They divided our Bharat into parts. That was not enough; many within the country remained. Population growth is alarming. If we become a minority, who knows what will happen? This anguish in my heart is the background to why I threw the shoe at the Chief Justice.

Q: What do you think about your suspension?

Rakesh: The Bar Council’s suspension of me was wrong. Barring me from practicing in courts was wrong. They should have issued a notice first. I would have responded. Then they should have taken action. That is the principle of natural justice. Doesn’t the Bar Council know this?

Q: If you expressed regret for throwing the shoe, wouldn’t that have resolved the matter? Why not follow that route?

Rakesh: Yesterday I did not feel remorse for throwing the shoe. I am not going to apologize. God said to me: “I did it.” That’s it. Am I a criminal? Should I be punished? If I go out, will someone attack me? I don’t know.

I have left everything to God. Let Him look after it.

Supreme Court Happening!

When Anger Turns Symbolic: The Psychology of Defying Authority

History has often witnessed moments when people, in helpless rage, turn against those in power. When a leader, judge, or any authority figure takes a decision or makes a remark that hurts the sentiments of a section of people, emotions flare up. What begins as disagreement can quickly turn into anger — and sometimes into open defiance.

We have seen this many times in recent history.

Even former U.S. President George W. Bush faced the famous “shoe-throwing” incident in Iraq — a symbolic act of protest, more emotional than harmful.

When Mrs Indira Gandhi visited Tamil Nadu during her tenure, her convoy faced public attack, which a regional leader at that time called “public displeasure.”

Recently, a Supreme Court judge faced a shocking moment when someone attempted to throw objects at him.

Though such acts can never be justified, they raise an important question — why do people react this way to authority? What happens in the human mind when power meets emotion?

Authority and Emotional Reactions

An authority — whether a Prime Minister, Judge, or Officer — stands as a symbol of power, law, and control. When such a person speaks or acts, it is seen not just as an individual’s decision but as the voice of the system itself.

So, when that action or statement goes against a group’s belief, faith, or expectation, it is felt personally — almost like an insult or injury. People don’t just hear the words; they feel them. The hurt quickly turns into anger, especially if they believe that power has been used unfairly.

In psychology, this is often explained as an “ego threat” or “status frustration.” When people feel that their dignity or identity is being dismissed, emotions take control, and reason fades.

The Helplessness Behind Anger

One common thread in all these incidents is helplessness.

The individual or group reacting this way often has no real power to counter the decision or statement through official or legal means. They may feel unheard, ignored, or cornered. When frustration builds up without any proper outlet, it turns into aggression.

This is what psychologists call the “frustration–aggression response.”

In simple words — when a person cannot do anything about an injustice, the bottled-up frustration bursts out as an act of defiance — sometimes loud, sometimes dramatic.

So, the act of throwing a shoe, shouting in anger, or insulting a leader is rarely about physical harm. It is a symbolic protest — a way of saying, “I am not powerless; I can still express my anger.”

Symbolic Defiance: Speaking Without Words

Such actions — from shouting slogans to throwing objects — are not just emotional bursts, they carry meaning.

They are symbolic messages to the world:

“I am angry. I feel wronged. I want the public to notice.”

The person doing it often feels that no one is listening — that their pain or protest has no place in normal discourse. So, they act in a way that cannot be ignored.

It’s a desperate attempt to communicate in a language that power understands — shock.

In their mind, they are not doing something shameful; they are challenging injustice, even if the act itself is socially unacceptable.

The Role of the Crowd

Many of these incidents happen in public places, and that setting changes everything.

When a person is surrounded by a crowd sharing the same anger, their individual control weakens. The crowd’s emotion becomes the person’s emotion.

Psychologists call this “deindividuation.”

It means that in a crowd, personal identity dissolves; people act based on collective feeling rather than reason.

What one might never do alone, one may do in a group — because the sense of personal responsibility fades.

That is why crowd-based protests can sometimes turn violent or insulting without any one person truly intending harm.

When People Believe the System is Biased

The reaction also depends on how people perceive authority.

If they believe that the person in power is biased, prejudiced, or politically influenced, then their anger feels morally justified.

They think:

“I am not insulting the system — I am exposing its injustice.”

This gives a moral colour to emotional acts. In their eyes, they are not committing disrespect; they are making a moral statement.

They believe their act will make others notice that the system is not as neutral as it claims to be.

Historical and Cultural Layers

In societies like ours, where for long periods many people have felt unheard or suppressed, emotional expression becomes a substitute for dialogue.

Public anger is not always against a single decision — it often carries the weight of long-term mistrust.

When the public loses faith in institutions or feels that justice is reserved for the powerful, emotional rebellion becomes the only visible form of protest.

A Human, Yet Unacceptable, Reaction

None of these explanations mean such actions are right.

Throwing objects at a judge, insulting leaders, or humiliating officials cannot be accepted in a civilized society.

But to understand them is not to justify them — it is to recognise that anger against authority is often a symptom of deeper emotional wounds: helplessness, alienation, and lack of trust in institutions.

In Conclusion

Behind every such act of defiance lies a story — of frustration, emotion, and broken trust.

When authority speaks or acts, it is expected to represent fairness and neutrality.

When that trust is questioned, emotion replaces reason.

And when people have no other voice, their anger turns symbolic.

Understanding this psychology helps us not to excuse such acts — but to see what drives them.

The real solution lies not in punishing emotion, but in rebuilding trust between authority and the public — where decisions are explained, voices are heard, and dignity is respected on both sides.

Time to realize, Authorities need to understand the publics mentality and their wishes. They cannot utter words as they desire. Personal choices cannot  intervene  the law.