WHEN GRANDEUR REPLACES INCLUSION: NATIONALISM AS A SHOWPIECE OF PROJECTED POWER AND PRIDE

Intro: India’s 79th Independence Day and the Politics of Optical National Pride

As India marks its 79th Independence Day, the speeches, parades, and televised images once again swell with the refrain that we are the “world’s greatest, mightiest, and largest democracy.” The present regime repeats this mantra so often it has become a kind of national soundtrack — but like all rehearsed lines, it risks masking more than it reveals. Behind the grandiloquence lies a calculated projection of strength and magnificence, a deliberate crafting of political theatre in which the spectacle of nationalism is prized over the substance of inclusive nationhood.

The Age of Monumental Optics

As the columnist Vasudevan Mukunth notes in The Hindu (12 August 2025) nothing better illustrates this shift than the recent inauguration of the Chenab railway bridge in Jammu and Kashmir — celebrated as the world’s highest rail arch. Its graceful steel curve across the Chenab River is undeniably a marvel of engineering. Yet, the decision to feature it prominently on Independence Day invitation cards reveals the underlying strategy: national pride is now anchored less in social equity or democratic vibrancy, and more in monumental imagery.

Over the past decade, India’s political narrative has been dotted with superlatives — the tallest statue, the longest expressway, the largest stadium. The Statue of Unity looms 182 meters above the Narmada, a colossal tribute to Sardar Patel that also subtly recasts him into a Hindu-first icon, aligning him with the ideological thrust of the current regime, says Vasudevan. Each new infrastructure project is wrapped in a media blitz and infused with nationalist rhetoric, designed to elicit awe rather than invite scrutiny.

The size is the message. These structures are not simply public works; they are symbols — declarations etched in stone, steel, and concrete — meant to impress upon citizens an image of a strong, capable, and resurgent India. But the question lingers: whose aspirations do they fulfill, and whose needs do they overshadow?

Grandeur vs. Grassroots

India’s obsession with gigantism coincides with a selective rewriting of history. Projects like the Kashi Vishwanath Corridor, according the same columnist,  are framed not merely as urban redevelopment but as civilisational reclamation, reclaiming “Hindu heritage” while marginalising other cultural narratives. This is less about serving diverse communities and more about curating a singular cultural identity — one that flattens India’s pluralism into a monolithic vision.

It is not that nation-building has no place for spectacle. The Eiffel Tower, the Hoover Dam, or the Great Wall of China have all functioned as rallying points for civic pride. But in India’s present political climate, spectacle operates with a dual purpose: it signals “progress” while simultaneously asserting dominance. Expressways slice through rural landscapes while adjacent villages still await basic sanitation. Mega-dams displace Adivasi communities, while stadiums are built in cities where slums remain untouched by development.

The physical grandeur becomes a substitute for social justice, replacing the slow, difficult work of inclusion with the faster, flashier work of construction. This is a governance of optics, where engineering feats are brandished as proof of political will, even if the benefits remain unequally distributed.

From Inclusion to Exclusion

The scale and ferocity with which the current regime pursues these projects reveal a deeper pattern: the deliberate anchoring of national belonging in monumental forms that inherently exclude. Public consultations, when they happen, are often perfunctory. Legal and environmental safeguards are waived in the name of urgency. Development becomes something done to communities rather than with them.

The rhetoric surrounding such projects mirrors the language of military triumphs — shrinking distances, fortifying borders, taming nature. The government’s Himalayan tunnel projects are presented as marvels of ingenuity, yet they scar fragile mountain ecosystems and uproot Indigenous populations. The price of speed and spectacle is borne by those least visible in the national imagination.

This exclusionary nationalism is reinforced by the erasure of minority contributions from the nation’s story. The grandeur projects are almost always framed within a selective historical narrative, celebrating certain icons while silencing others. It is a nationalism that prefers a perfect postcard image to the messy, contested realities of democratic life.

Security, Stature, and the Rhetoric of Vigilance

This year’s Independence Day rhetoric is also shaped by a heightened discourse on national security. At the 8th National Security Strategies Conference in July, Union Home Minister Amit Shah warned that India’s “rising stature” would bring greater security challenges in the coming decade. His prescription — tighter coordination between central and state agencies, increased anti-narcotics drives, and the use of indigenous technology for policing — reinforces the government’s narrative that India is under constant external and internal threat.

This security-first framing dovetails neatly with the politics of spectacle. When a nation is constantly reminded of threats, the construction of monumental symbols becomes not just a celebration of pride but also an assertion of power — a visual guarantee of safety and stability. But this visual reassurance often conceals the cracks: unaddressed social inequalities, stifled dissent, and communities left behind in the march toward a “great” India.

The Lost Tradition of People-Centric Engineering

India’s history offers a different blueprint for pride. Ancient stepwells, Mughal gardens, and traditional irrigation systems were engineering marvels too — but they were built to serve communities directly, to provide water, shade, and sustenance. They reflected a vision of nationhood where achievement was measured in lives improved, not just in records broken.

In contrast, the present fixation on record-breaking structures sidelines this heritage of people-oriented development. Nationalism becomes a stage performance where the citizen is an audience member, not a participant. Grandeur becomes the idiom of pride, while inclusion — the true test of democracy — is relegated to the margins.

Independence Day: Between Reality and Projection

The annual Independence Day celebrations are the perfect stage for this politics of projection. The Prime Minister’s address from the Red Fort is less a policy roadmap and more a showcase of India’s “achievements” — bullet trains, digital economies, smart cities — often without acknowledging the gaps between these promises and lived realities.

In a country still grappling with child malnutrition, agrarian distress, and unemployment, the emphasis on “world’s largest” and “world’s tallest” rings hollow. The grandeur may photograph well, but it does little to address the lived experience of millions whose independence remains incomplete.

Rethinking National Pride

True national pride need not be small-minded or anti-modern. India can and should celebrate its achievements in science, technology, and infrastructure. But pride loses its moral weight when it is used to paper over inequalities, to exclude rather than include, or to replace democratic participation with passive admiration.

The challenge before India, as it enters its 80th year of independence, is to reclaim a vision of nationhood where the measure of greatness is not the height of our statues or the span of our bridges, but the breadth of our inclusion — where every citizen can see themselves in the nation’s story, not just as spectators of grandeur but as stakeholders in its promise.

As the fireworks fade and the flags are folded this August 15th, the question lingers: Will we continue to equate patriotism with spectacle, or will we dare to build an India whose grandeur lies in the dignity, security, and participation of all its people?

Walking Together: A Synodal Journey with the Salesian Family in the Jubilee Year and Beyond

 

“When we forget our origins—the struggles, sacrifices, and vision of those who came before us—we risk losing our identity and mission.”

Introduction: Remembering Our Roots

On July 14, 2025, the first reading at Mass reminded us of a haunting reality: “Now there arose a new king over Egypt, who did not know Joseph” (Ex 1:8). In his homily, Fr. Francis Alencherry drew a profound connection to our own Salesian journey. Pharaoh’s ignorance of Joseph’s legacy led to fear and oppression of the Israelites. When we, too, forget our spiritual ancestors—Don Bosco, Mother Mazzarello, and the pioneering missionaries in our region—we risk falling into a similar pattern: fear, complacency, and disconnection from our original charism. He emphasized that forgetting our spiritual origins and the centrality of Christ, has the same dangerous effect on us.

As the Salesian Province of Kolkata (INC) enters its centenary phase, and as the global Church celebrates the Jubilee Year of 2025, this is a kairos moment—a graced time—to look both backward and forward. The story of our beginnings is not just nostalgia; it is a compass guiding us into the future. Our forebearers imparted invaluable lessons through struggle and sacrifice. To forget them is to risk drifting into fear, routine, and loss of purpose.

The vision of Don Bosco was not confined to 19th-century Turin. His dreams were global, missionary, and inclusive—centred on Christ, the young, and the Church. The General Chapter 29 (GC29) of the Salesian Congregation boldly affirms this by urging every Salesian and lay collaborator to walk together on a synodal journey—listening, discerning, and building community.

The Role of Leadership in Preserving Charism

Imagine Don Bosco’s early Oratory scene—a prototype of pedagogy and community.

Leadership is not merely about administration. It is, at its heart, about safeguarding the spirit and ensuring that institutions remain faithful to their original fire. This insight was powerfully reinforced with the recent appointment of Fr. Mauro Mantovani as the Rector of the Salesian Community at the Holy See (July 12, 2025). In his installation message, Fr. Fabio Attard emphasized three essential marks of leadership that apply equally across our province and works:

• Christocentrism: A Salesian community must shine with the light of Christ. We are not social workers or educators first—we are disciples. When Christ is at the center, our mission finds its true energy and direction.
• Relationship with Jesus: If our roots are not deep in personal prayer and love for Jesus, our works may become efficient but hollow. Without Jesus, our Preventive System loses its soul.
• Community as Family: In a world marked by fragmentation and loneliness, young people are not seeking perfection or performance—they are hungry for authenticity, for belonging. A Salesian home must be just that: a home.

These principles are not exclusive to Rome. They are just as urgent in our houses in Kolkata, Krishnagar, Siliguri, Bangladesh, Nepal and beyond. Whether a Rector with decades of service or a young priest entering leadership, we are all called to be animators of communion, upholding Don Bosco’s legacy and translating it into new contexts. Salesian leaders are called to build “bridges of fraternity and service” by upholding Don Bosco’s charism and responding creatively to emerging challenges.

Collaboration with the Laity: A Synodal Imperative

The Synodal Church envisioned by Pope Francis calls for a radical shift: from doing things for the people to doing things with them. This is not a new idea for us. Don Bosco always believed in partnership—be it with Mamma Margaret, the first Co-operators, or his early lay supporters. Collaboration is not just strategic—it is theological. Vatican II and subsequent Salesian directives have emphasized the partnership between religious and laity in mission. This synodal “walking together” echoes the early belief of Don Bosco.

Today, that same vision is bearing fruit through vibrant lay movements and structures within the Salesian Family:

• Salesian Co-operators carry the spirit of the Preventive System into homes, workplaces, and parishes. Their daily witness makes Don Bosco’s dream tangible.
• Past Pupils are the living fruits of Salesian education, now making a difference in society—as professionals, politicians, parents, and priests.
• Associations like ADMA, Savio Clubs, SYM, and Vincent de Paul groups are cultivating faith, service, and joy among the youth, creating new spaces of encounter with Jesus.
• Parish Pastoral Councils and Economic Commissions ensure shared governance and accountability, embodying the principle of subsidiarity and empowering the baptized laity to exercise their full dignity and responsibility.

This synergy between religious and laypersons is not optional. It is a synodal necessity. It is the only way forward for our Province, especially as vocations among clergy decrease and the complexity of our mission grows. Lay formation, therefore, cannot be an afterthought. It must be at the heart of every Salesian institution. For a future Church with fewer clerical vocations and greater societal complexity, they are essential. Emphasizing lay formation and encouraging co-responsible leadership is crucial.

The Centenary Challenge: Renewing Our Mission

As we stand at the threshold of the 100th year of the Salesian Province of Kolkata (INC), it is a time not only for celebration but also for sincere examination  and intentional evaluation and commit to renewal. The spirit of a Jubilee is not triumphalism but teshuvah—a biblical return, a recommitment to the covenant.

Some urgent questions confront us:

• Are we faithfully transmitting Don Bosco’s charism to the next generation? Charism is not inherited automatically. It must be reinterpreted and re-owned by every new era. Are our schools, parishes, youth centres, and formation houses alive with Salesian passion and pedagogy?
• Are our structures and ministries still serving the poorest and most marginalized youth? Don Bosco’s preferential option was always for the abandoned and vulnerable. Have we become too institutional, too comfortable, too self-preserving? Where is the slum child, the tribal girl, the dropout boy, in our pastoral planning?
• How can we strengthen lay formation and leadership in our works? Formation is not just for novices and seminarians. Laypeople also need spaces for theological, spiritual, and leadership training—spaces that honour their vocation and equip them to co-lead the mission.

This centenary is a sacred challenge. It invites every Salesian house and work to look afresh at its vision, staffing, outreach, and effectiveness. This centenary is not simply a milestone—it is a mission calling. It demands review, prophetic choices, and courageous solidarity with those on the margins. It calls for both reform and revival—bold decisions, prophetic choices, and renewed solidarity with the poor.

The Spirituality of Walking Together

“Synodality” is not just a new buzzword. It is a spirituality—a way of being Church. Pope Francis describes it as “journeying together: laity, pastors, the Bishop of Rome” embracing shared mission and discernment. For the Salesian Family, this means rediscovering our identity as a people on the move—pilgrims and companions on a shared mission. GC29 embodied this through its structured working process—listening, discerning, proposing—across six commissions with intercultural participation.

Synodality demands listening—not only to the Holy Spirit but to each other. It requires letting go of clericalism and embracing shared discernment. It opens up space for voices from the margins: women, youth, lay leaders, persons with disabilities, and those from diverse cultures and faiths.

The Salesian way has always been communal and incarnational. From the Oratory of Valdocco to the schools of Siliguri, Nepal, Bangladesh, Krishnagar, hill institutions,  to the shelters in Kolkata, our strength has come from family spirit, from being among the people—not above them.

As Don Bosco once told his boys, “For you I study, for you I work, for you I live, and for you I am ready even to give my life” —this encapsulates the heart of synodal walking: humble, hopeful, and inclusive. That same pastoral heart must guide our journey today: humble, hopeful, synodal. We must recognize the voices of the margins—laywomen, youth, multicultural members, and those living on society’s peripheries—and truly listen.

Conclusion: A Future Built on Fraternity and Fidelity

In this Jubilee Year of 2025 and the centenary ahead, we embrace the Rector Major’s call: “Live your mission with passion and fidelity.” Passion invites us to dream anew; fidelity keeps us anchored to Christ and the charism. These twin beacons light our path forward. As we gather in various moments of community life—whether meetings, retreats, assemblies, or agape meals—let us do so not merely to organise events but to kindle communion.

As a Salesian Family—religious and lay, from youth councils to parish assemblies, from formation houses to mission fields—we recommit to the synodal journey. We plant ourselves firmly on the foundations laid in Turin—and at the oratory in Valdocco—but look ahead into the promise.

Passion means daring to dream again. Fidelity means remaining rooted in Christ and the charism. Together, they form the compass for our future.

The Jubilee Year 2025 is not the end of a journey—it is a new beginning. As we walk this synodal path—with the Salesian Family, with young people, with the Church universal—let us carry with us the memory of our founders, the courage of our predecessors, and the joy of the Gospel.

May Don Bosco, Mary Help of Christians, and all Salesian saints accompany us. May our unity, our shared mission, and our synodal way renew Don Bosco’s dream, transforming lives for generations to come.

"The Salesian Family does not walk alone. Together, in communion with the Church, we walk the path of renewal, fraternity, and mission—faithful to the dream that once began in a humble oratory in Turin, now blossoming across the world."

Bibliography

• Alencherry, Francis. Homily on Exodus 1:8 (July 14, 2025). Salesian Province of Kolkata, July 14, 2025.
• Attard, Fabio. Installation Address for Fr. Mauro Mantovani. Holy See Salesian Community, July 12, 2025.
• Bozzolo, Andrea, and Eunan McDonnell. "The Synodal Method in the General Chapter," Salesian Bulletin (Turin), March 4, 2025.
• Salesian Congregation. GC29: Working Document. South Asia Province. 2024.
• Salesian Congregation. "Chapter Members Working on the Three Core Themes of GC29." Salesian Bulletin, March 7, 2025.
• Salesian Congregation. "GC29: Walking Together with Unity and a Synodal Method." ANS – Turin, March 3, 2025.
• Vatican Council II. Lumen Gentium and Apostolicam Actuositatem. Vatican City: Libreria Editrice Vaticana, 1964.
• Vatican. “Message of His Holiness Pope Francis for Lent 2025: Let us journey together in hope.” February 6, 2025. https://www.vatican.va/content/francesco/en/messages/lent/documents/20250206‑messaggio‑quaresima2025.html
• Vatican II. Gaudium et Spes. Vatican City: Libreria Editrice Vaticana, 1965.
• Vatican II. Gravissimum Educationis. Vatican City: Libreria Editrice Vaticana, 1965.

FROM DOUBT TO DEEP FAITH

The Touch that Transformed

Imagine that intimate, unforgettable scene in John’s Gospel (20:24–29):
The Risen Christ stands before His disciples, but Thomas was not there the first time. When the others tell him, he boldly says, “Unless I see… unless I touch… I will not believe.”

A week later, Jesus returns. He does not rebuke Thomas. Instead, with mercy and tenderness, He invites: “Put your finger here… stretch out your hand and touch…” And Thomas, overwhelmed by this grace, utters one of the greatest declarations of faith in all of Scripture: “My Lord and my God!”

This touch transformed his heart. It was not merely the physical contact, but the encounter with the living Christ—wounded, risen, real—that changed doubt into devotion, fear into faith, and a disciple into a missionary.

For us too, this image speaks. This one moment—this touch—is not just the image of one man’s conversion. It is the image of our human journey. Like Thomas, many of us need to see, touch, ask, think, and question. Jesus does not reject that. He gently leads Thomas from questioning to belief, from fear to faith, from doubt to mission. We are not scolded for our questions. Like Thomas, we are invited to seek, to touch, to believe. This scene is our story—a journey from distance to intimacy, from hesitation to conviction.

Faith That Sees Beyond

The life of St. Thomas, as seen in the Gospels, reveals a deeply human apostle—courageous in action, sincere in questioning, and committed to seeking truth. Among the apostles, he stands out for his bold willingness to die with Jesus saying, "Let us also go, that we may die with Him" (Jn 11:16), his honest openness in moments of uncertainty. It was St Thomas who had the simplicity and honesty to ask Jesus, "Master, we do not know where you are going, how can we know the way?", and the Lord had responded "I am the Way, the Truth and the Life"(Jn 14:5).

Thomas insisted on personal encounter before belief in the Resurrection, "Unless I see the mark of the nails in His Hands and put my finger into His side, I will not believe" (Jn 20:25). Far from being merely a "doubter," Thomas reflects the spiritual journey of many—those who struggle, question, and long for authentic experience. His story consoles those with spiritual anxieties and inspires all to approach God with simplicity and conviction. Once his doubts were dispelled, he became a missionary of great zeal, travelling far to bear witness to Christ, ultimately laying down his life in martyrdom. In him, we find a model of faith that is tested, thoughtful, and transformative—a beacon for all who seek true commitment and certainty in following the Lord.

St. Thomas did not stay where it was comfortable. Thomas’ journey is the journey of India’s faith. He did not remain in comfort or stay back in Jerusalem. He dared to travel to faraway lands with courage, conviction and committment. He left Jerusalem, travelled far, and arrived on the shores of India—possibly in Kerala around AD 52. He brought the light of the Gospel to our soil, to our people. His message was not just about religion. It was about relationship—a faith that integrates truth, love, and life. He preached, healed, taught, baptized, and built up communities of faith—especially among Brahmins and others who were open to dialogue. Tradition tells us he was martyred in Mylapore, Chennai.

His was not a faith of easy slogans—it was a tested and thoughtful faith. His journey to India shows that authentic faith is never passive—it acts, it moves, it crosses borders—geographical, cultural, and spiritual.

Therefore, Thomas’ doubt was not weakness. It was the doorway to a deeper truth. His honest questions led him to the ultimate answer—Jesus Christ. And this shows us something powerful: Faith is not blind. It is a decision to trust what we have seen, what others have shown, and what the Spirit has revealed.

Besides, Faith is not private. It is shared. It builds community. It is like the body of Christ—the Church—a family, a house of unity where each member lives in faith and love, contributing to one another’s growth.

Thomas teaches us that faith has three dimensions:

• Seeing – recognizing Christ in the wounds of our people, in the poor, the broken, the marginalized.
• Judging – reflecting critically, asking questions, engaging with reason and tradition.

• Acting – courageously living out the Gospel in our own time, as witnesses of truth and love.  So did many missionary priests and nuns who followed in his steps 

 In today's India—a land rich in spirituality, pluralism, and paradox—Thomas' apostolate calls us to be Christians who are deeply rooted and widely open. Faith is not an escape from reality, but an engagement with it.

As Pope John Paul II reminded us: “Faith and reason are like two wings on which the human spirit rises to the contemplation of truth.” Thomas used both: he doubted, he questioned, and then he witnessed—even to the point of death.

His contribution to India is not merely historical but spiritual:

• He planted a Church that survived centuries.
• He modeled a faith that dialogues with culture.
• He exemplified a Church that respects differences and embraces truth.

In a time when religion is sometimes used to divide, Thomas calls us to a faith that unites—across castes, creeds, and communities. His journey mirrors the Indian spirit of seeking truth through openness, just like our sages, saints, and seekers—Gandhi, Nehru, Kesab Chandra Sen, Brahmabandhav Upadhaya, and many others—all who believed in truth through dialogue.

 “My Lord and My God” – A Cry of Wonder and Conviction

Thomas’ confession is not just doctrinal—it is emotional, existential, and intimate. He does not say, “You are the Lord” but “My Lord and My God!” It’s a cry from the heart—a cry of surrender, a cry of wonder. A sigh of awe. He saw, he touched, and then he believed. That is faith—not just accepting ideas, but encountering a Person—Jesus.

It is also a faith born from experience—not second-hand, not imposed. And that makes his profession even more powerful. Thomas needed to touch. And Christ allowed it. Why? Because faith does not mean ignoring our questions. It means being brave enough to bring them to Jesus. We may come with questions. We may come with wounds. But we are invited to touch the living Body of Christ—in the poor, in the broken, in the Church.

In India today, as young people face conflicting ideologies, as minorities face marginalization, as consumerism replaces contemplation, Thomas reminds us to seek authenticity—to say with conviction: “I believe, not because it is easy, but because I have encountered Christ in life.”

St. Thomas’ faith grew stronger through his doubts. So too, our own struggles can lead us to greater trust. This feast reminds us that faith is freedom—freedom to be, to believe, and to belong. Not blind belief, but a faith that is open, searching, and alive—in dialogue with others, like Gandhi or Nehru sought through interfaith understanding.

Let this be our cry too—in the midst of suffering, confusion, or joy:

“My Lord and My God!” A whisper of awe, a shout of faith, a sigh of wonder. Not blind obedience, but a faith that sees, thinks, and acts.

Concrete Applications in Our Indian Context:

 

1. Interfaith Dialogue: Like Thomas who came into a land of multiple beliefs, we are called to respect others while bearing witness to Christ’s love. Let us promote dialogue, not division—listening and learning from one another.
2. Faith and Reason: Encourage our youth to not fear questions. Use platforms like YCS/YSM (“See, Judge, Act”) to build critical, committed Christians—open-minded, but firm in faith.
3. Community Building: In a society fractured by caste and class, let us build the Church as a “spiritual sanctuary”—a home for all. Let each parish, each small Christian community, become a place where Christ is touched through love, service, and solidarity.
4. Faith as Public Witness: Faith is not private. Like Thomas, our witness must reach the streets, schools, and struggles of the people. In political, educational, and social spheres, let Christians be known not for fear, but for fearless love.

Conclusion:

Let us remember the the fearless and courageous young military man who refused to be a bartender because he was meant to serve the country, and stood firm in his convictions. He was misunderstood.  So too, St. Thomas was misunderstood—but Christ honoured his integrity and gave him a mission.

Let us be such Christians: not ashamed to ask, not afraid to act, and not hesitant to believe. Let us be inspired by Thomas, whose journey from fear to faith, from Jerusalem to India, gave birth to a Church that still lives in our hearts and lands today.

Help us echo your words each day—not with lips alone but with lives transformed by grace:

“My Lord and My God!”

  

WHEN SCIENCE MEETS SPIRIT: INDIA TO TAKE ITS WISDOM SERIOUSLY

 Abstract:

This article explores the emerging convergence between science and spirituality, two realms long perceived as opposites. Using the experience of Federico Faggin—the microchip pioneer who later championed consciousness as the basis of reality—it highlights how modern scientific inquiry is beginning to engage with ancient spiritual insights, particularly those rooted in Indian traditions like the Upanishads. As rigid scientific materialism faces growing scrutiny, and faith-based claims are held to higher standards of evidence, this shift invites both disciplines to rethink their core assumptions. Drawing inspiration from early 20th-century dialogues between Indian sages and pioneering scientists, the piece calls for India to rekindle its legacy of thoughtful inquiry. It advocates for renewed investment in philosophical and interdisciplinary research, urging a balanced dialogue that transcends cultural pride and fosters a shared quest to understand consciousness, reality, and the human experience.

Introduction:  "Science and Spirit combined: to Rediscover India’s Forgotten Dialogue."

True, science opposed spirituality for too long, differentiating between facts and faith. But now, things are changing. There is now an interest for the scientists to find a link between spiritual traditions and observed and tried physical and factual findings. Raag Yadava, in his column in The Telegraph, (Kolkata 21.06.25) titled “Complementary union” says that as the cutting edge of science in Western academic institutions is now beginning to take spiritual ideals embodied in Indian traditions seriously, it is time that we Indians take our own ideas seriously. He writes explaining that in an age where science and spirituality often seem at odds, modern scientists and seekers of deeper truths—remind us that the boundaries between the material and the mystical are not as fixed as we once believed. The transformative experience and spiritual reflections on material sciences echo ancient Indian philosophies, reviving timeless insights like Aham Brahmasmi within a modern scientific framework. This emerging convergence of consciousness studies, quantum theory, and spiritual wisdom signals a broader paradigm shift, one India has historically pioneered through figures like Swami Vivekananda, Sri Aurobindo and many others. Yet, according to the author, in our present rush to reclaim past glories, we risk diluting this rich intellectual legacy with superficial claims. What we need now is not nostalgia, but a renewed spirit of inquiry—one that values both skepticism and wonder in the quest for truth.

1. Science and Spirituality: From Opposition to Dialogue

For centuries, science and spirituality have been seen as opposites—science relying on evidence and reason, spirituality on faith and inner experience. But this rigid divide is slowly dissolving. A growing number of leading scientists are now exploring ideas long held in spiritual traditions, especially those from India. This signals an important cultural and intellectual turning point: a serious engagement between two worldviews that once seemed irreconcilable.

There is a shift in thinking. The old scientific view—that all our thoughts and feelings come only from the brain’s chemistry—is now being questioned. At the same time, some religious claims are also being challenged for lacking evidence, and often superstitious. There is a move – both in science and religion– towards rethinking of their assumptions.

2. A Modern Mystical Experience: Federico Faggin’s Story

One striking example, according to Raag Yadava, is Federico Faggin, the inventor of the microchip. Despite achieving immense professional success, Faggin once felt spiritually empty. During a family vacation in the 1990s, he had a profound mystical experience—a sudden and overwhelming sense of joy, love, and unity with everything around him. This event changed the course of his thinking. Years later, in his 2024 book Irreducible: Consciousness, Life, Computers, and Human Nature, Faggin challenged the dominant scientific view that consciousness is just a by-product of brain activity. Instead, he argued that consciousness is the very foundation of reality—not matter. His conclusions echo the ancient Indian insights of the Upanishads, where statements like “Aham Brahmasmi” ("I am that") point to a deeper, unified spiritual reality behind all appearances.

3. Toward a Paradigm Shift

This growing interest in consciousness is part of a broader intellectual shift. The old assumption in science—that everything can be explained through physical and chemical processes—is being questioned. At the same time, religion is also under pressure to offer logical, evidence-based explanations rather than depend on dogma. Yadava writes that the Philosopher Thomas Kuhn described such transitions as paradigm shifts—periods when established systems of thought undergo radical rethinking. We seem to be living through such a time, where scientists, philosophers, and spiritual seekers alike are looking for deeper, unified answers that neither side can offer alone to the fundamental questions on life.

4. India’s Forgotten Legacy of Integration

Interestingly, India once played a central role in this very conversation. India has a rich history of engaging in these questions seriously. In the early 20th century, spiritual leaders like Swami Vivekananda and Sri Aurobindo engaged deeply with scientific thinkers like Nikola Tesla, Lord Kelvin, and J.C. Bose. These figures rejected both religious superstition and scientific arrogance, and instead sought a more balanced, thoughtful inquiry into the nature of reality. They criticized both blind faith and overconfident science, instead seeking a deeper understanding of reality that united both— a unified understanding of reality that embraced both reason and faith.

Their dialogue wasn’t about proving who was right—it was about learning from one another, and bringing the rigor of science and the depth of spirituality into a single framework. Sadly, this legacy of exploration has weakened in recent decades.

5. The Crisis of Shallow Debates

Today, much of the public debate around India’s spiritual traditions has been reduced to culture wars and sensational claims with a Hindutva nationalist’s mindset. Discussions about whether Ganesha had plastic surgery or Karna was a product of genetic engineering trivialize the profound insights of Indian philosophy. These kinds of arguments harm genuine scholarship and turn ancient wisdom into easy tools for pride or political agendas.

As a result, in the higher educational settings, real research into India’s spiritual and philosophical heritage often gets sidelined or politicized —focused more on proving ancient myths than on doing real research. The public debates are often reduced to cultural pride or pseudo-scientific claims —like arguing that ancient Indian epics prove the existence of plastic surgery or genetic engineering. These arguments do more harm than good. They distract from serious, thoughtful research and turn our rich traditions into easy soundbites. The deeper question—how science and spirituality can meaningfully support each other—is being forgotten.

6. A Call to Take Our Own Heritage Seriously

Ironically, writes Yadava, while Western academia is now showing serious interest in Indian spiritual ideas—like yoga, consciousness studies, Ayurveda, and Vedantic philosophy—India itself seems hesitant to invest in its own traditions with intellectual seriousness. It’s time for us to change that. It’s time India takes its own heritage seriously too. We need to value our own intellectual and spiritual heritage. India has immense potential to lead the global conversation on the mind, consciousness, healing, and human purpose—but it needs consistent investment in education, research, and academic freedom. Universities must invest in philosophy of faith (Religion, Spirituality) and fundamental science. Research into consciousness, brain-mind interactions, quantum physics, and traditional healing systems like yoga and Ayurveda needs funding, freedom, and encouragement. We need stronger philosophy departments, better funding for fundamental science, and open, critical dialogue between disciplines.

In short, we need to move beyond culture wars and ego battles, and instead, create a shared space where both spiritual insight and scientific method can help us better understand what it means to be human.

7. Small Steps, Bigger Vision

Encouragingly, steps are being taken. Government initiatives like the Indian Knowledge Systems Division and the National Education Policy (NEP) hint at a renewed interest. There are promising signs. But, both call for a revival of India’s ancient knowledge traditions. These are just the beginning. What’s needed, says Raag Yadava, is a collaborative effort—among government, academia, and private donors—to nurture a culture where science and spirit can grow together, not in competition, but in complementary union. This would not only honour India’s past but shape a more integrated and humane future.

 But much more needs to be done to nurture an atmosphere where science and spirit can grow together—not as enemies, but as partners in understanding what it means to be human.

Conclusion: The Opportunity Before Us

We stand at a rare and powerful moment. Now, as Western academia starts to explore Indian spiritual ideas seriously, we must ask ourselves—are we doing the same? Are we valuing our own intellectual and spiritual heritage enough? If not, it’s time to change that. As the world grows more open to insights from Indian traditions, India itself must rise to the occasion—not with pride or nostalgia, but with seriousness, curiosity, and vision.

India has the potential to be a leader in this space—but it needs support. Our universities must invest in philosophy and fundamental science. Research into consciousness, brain-mind interactions, quantum physics, and traditional healing systems like yoga and Ayurveda needs funding, freedom, and encouragement.

Let’s not miss this opportunity. The world is ready to listen. It’s time we took our own ideas seriously too. It’s time to reclaim the best of our past and boldly carry it into the future. The world is ready to listen. The real question is: are we ready to speak with wisdom, depth, and integrity?

From Division to Discipleship: The Spirit’s Call in a Troubled World

The World We See and the Hope We Hold

The glorious nearly 100 days of Easter season is over—a sacred time that reminds us of the most transformative truth in human history: Christ has conquered sin and death. Yet, in the present ordinary time, when we look at the world around us, we are struck not by triumph but by turmoil. News headlines speak of division, hatred, and conflict. We see it globally and nationally, but also in our own communities, in our families, and, heartbreakingly, even within the Church.

But there is hope.

This recent Pentecost feast, proclaims a world made new through the Spiritus Sanctus—the holy breath of love between the Father and the Son– the love that exists between the two. This Spirit doesn’t just inspire; it sanctifies, unifies, and sends us out. It is the same Spirit that empowered the apostles in the Upper Room and sent them into the world to proclaim the Good News.

The same Spirit that Sends Us Forth

The Church was never meant to remain cloistered. From the very beginning, it has been propelled outward with a divine urgency. The Holy Spirit is not passive; it moves with “centrifugal energy,” drawing us out of comfort and into mission.

Jesus’ ministry was the meeting of heaven and earth. His life and Resurrection shattered the illusion that darkness has the final word. His wounds remind us of our sin; his peace assures us of our salvation. And through Pentecost, we are filled with the very Spirit that raised him from the dead.

As disciples, we are summoned—not by our own plans but by God’s. True evangelization doesn’t stem from strategy, but from surrender; from Spirit-led inspiration and not from motivated human suggestion. The question is no longer “Will I go?” but rather, “Where is the Spirit sending me?” What does the Spirit prompt me to do next?

Evangelizing a Wounded Culture

We believe that to evangelize a culture, you must first love it. Cardinal George wisely noted, “You can’t evangelize a culture you don’t love.” This mission—to propose the true, the good, and the beautiful in a spirit of unity—is what drives the present-day media outreach, both old and new.

In a world deeply fractured, this love, born of the Spirit, is the only force strong enough to reconcile. And reconciliation, as the Latin root reminds us, is about intimacy—being brought “face to face” with the other. That is the power of Christ: to restore, to heal, and to reconcile humanity with God and one another.

Your Role in the Mission

As we have reflected on the Solemnity of Pentecost and today the Memorial of Mary, Mother of the Church, we are reminded that the Spirit and the Blessed Mother are not relics of history—they are agents of the present. Just as they once brought Christ into the world, they now seek to bring Christ to birth in our hearts, our homes, and our culture.

All are invited to this Spirit-led mission. Our reciprocal support helps the Church (People of God) continue proclaiming Christ across platforms and continents, reaching those who might never step inside a church. We have received the Holy Spirit. We are encouraged to share the ‘Spirit force’ generously so that more hearts may be kindled with the fire of divine love.

Go Forth, United in the Spirit

Jesus offers us both a reminder and a mission: “Peace be with you.” This is not a peace the world can manufacture. It is a divine peace—Shalom—that flows from the heart of God. The world may be broken, but the Church is alive. And the Spirit is still moving.

Let us go forth, not with fear but with fire. Let us follow Christ, deny ourselves, take up our crosses, and bring God’s peace to every corner of the earth.

Together, let’s “make disciples of all nations” (Matt. 28:19) and “renew the face of the earth”– our common home.

Critique: "Transformative Formation" - Towards an Incarnational and Holistic Growth

 

     

Introduction  

The module "Transformative Formation" presents a valuable focus on change and renewal at a personal level within human-Christian life. However, a critique from philosophical and theological perspectives reveals a potential pitfall in its conceptual framing, particularly concerning the prefixes "trans-" or "meta-". This critique argues for a paradigm shift: Christian formation is fundamentally incarnational and immanent, occurring from within the world, not as a trans-forming beyond it. True transformation is about becoming fully, authentically human within God's creation, acting as its renewing agents, not aspiring to egoistically escape it.

This critique on the Module on personal growth titled: Transformative Formation, argues that Christian formation is from within the world and not something 'trans' or 'meta'. Besides, the term transformation connotes a contra-change, as if, forming into another type of being. God's creative living and non-living things are much part of the world. If we are to trans-form (beyond the natural ‘form’) from the world, the 'light' needed for the world would be missing. God never wants us to be ‘transformed’ into extra-ordinary (extra-terrestrial) being, instead to be a better human being here on earth, in order to better the world and all that is within. Our better living is meant to transform the world culture from within. From an Indian perspective the formation of the person - physical, mental, emotional, psychological and spiritual- is a holistic growth towards a fuller being, man and woman.

 

1. Rejecting the "Trans-/Meta-" Implication

 

• Philosophical Critique (Immanence vs. Transcendence): The terms "transformative" and certainly "trans-" or "meta-" formation can subtly imply a movement away from or above the material, historical, and social reality of the world. This risks reintroducing a neo-Platonic or Gnostic dualism that Christianity, rooted in the doctrine of the Incarnation ("The Word became flesh" - John 1:14), fundamentally rejects. Creation, declared "good" by God (Gen 1), is not a prison to escape but the very arena of God's redemptive action. The word "formation" comes from Latin (formātiō) and ultimately Greek, tracing back to the verb "to form" and the noun "form". The word "formation" was borrowed into English from Old French "formacion". In essence, the word's etymology reveals its core meaning of shaping, creating, or giving form to something already existing. The core concept, therefore, is the act of giving form, to something either literally or metaphorically. The repeated version of the same root-verb – “to form” (noun: form) – is quite a tautology. Formation isn't about becoming otherworldly (transformative) but becoming more truly worldly (formative) in the sense of inhabiting creation as God intended.

 

• Theological Critique (Incarnation & Kingdom): God's decisive act was entering the world in Jesus Christ, not removing believers from it. Jesus prayed not that his followers "be taken out of the world," but that they be protected within it (John 17:15). The Kingdom of God is proclaimed as breaking into this world, renewing it from within (Matt 6:10). Formation, therefore, is about embodying the values and life of this Kingdom here and now, participating in God's ongoing work within creation. To seek a "trans-" formation is to misunderstand the mission – we are the "yeast" (Matt 13:33), essential within the dough of the world to bring about its leavening. Removing the yeast renders it ineffective.

 2. Transformation as Renewed Humanity within Creation

 

• The Goal: Normal and better Human Beings, Not Extra-ordinary: The critique rightly emphasizes that God's desire is not to transform us into alien beings disconnected from earthly reality, but into the fullness of humanity exemplified by Christ – the "New Adam" (1 Cor 15:45-49). This "better human being" is characterized by love, human Rights, justice, compassion, wisdom, unity, peace and holiness, lived out concretely within relationships, society, and the natural world. Formation is the process of shedding the distortions of sin (de-formation) to recover and flourish in our true, God-imaged humanity.

• Transforming Culture from Within: Authentic Christian formation equips individuals and communities to engage critically and constructively with the surrounding socio-cultural realities. It fosters discernment to reject what is dehumanizing while embracing and elevating what is good, true, and beautiful. This engagement is not from a position of detached superiority ("meta-"), but from deep immersion and participation ("from within"). The transformed believer acts as a catalyst for cultural renewal precisely because they remain fully part of the cultural matrix, embodying an alternative way of being human within it.

 

3. The Imperative for Holistic Formation

Integrating the Indian Perspective: The critique's call for a "holistic formation towards a fuller being" resonates profoundly with Indian philosophical and spiritual traditions, providing a crucial lens to enrich the module:

 

• Indian Holism (Pancha Kosha, Purusharthas): Indian thought (e.g., Vedanta, Yoga) emphasizes the integral nature of the human person. Models like the Pancha Kosha (five sheaths – Annamaya/Physical, Pranamaya/Vital, Manomaya/Mental, Vijnanamaya/Intellectual/Wisdom, and Anandamaya/Bliss/Spiritual) explicitly recognize that spiritual growth (moksha or ānanda) is inseparable from the healthy development and integration of the physical, energetic, mental, and intellectual dimensions. The Purusharthas (Dharma - ethics, Artha - material well-being, Kama - relational/emotional fulfillment, Moksha - liberation) similarly frame human flourishing as encompassing all aspects of life, not just the transcendent.

 

• Connecting to Formation: A truly ‘transformative Christian formation’ module must adopt this holistic vision:
• Physical: Honouring the body as God's temple (1 Cor 6:19-20), promoting health, stewardship, and embodied practices (prayer postures, disposition, service).
• Mental/Intellectual (Manomaya/Vijnanamaya): Cultivating wisdom, discernment, critical thinking, and engagement with Scripture, theology, science, and culture.
• Emotional/Psychological (Manomaya): Developing emotional intelligence, resilience, healing from wounds, fostering healthy relationships, managing desires (kama rightly ordered).
• Spiritual (Anandamaya): Deepening prayer, contemplation, sacramental life, experience of God's love, leading to inner freedom (ānanda) and compassionate action.

 

• Fuller Being, Man and Woman: This holistic approach acknowledges that men and women, in their God-given distinctiveness, reciprocity and equality, are called to this integrated growth. Formation nurtures the unique gifts and callings of each towards the fullness of their humanity within their specific contexts and relationships, contributing to the renewal of the world as a whole.

Recommendations for the Personal Growth Module

 

1. Reframe the Language: Shift emphasis from potentially dualistic "transformation" language to concepts like "Incarnational Formation," "Renewal within Creation," "Integral Discipleship," or "Holistic Human Growth." Ground all discussion firmly in the Incarnation and the "yeast" metaphor.
2. Explicitly Reject Dualism: Include a section critiquing world-escaping theologies (Gnosticism, excessive apocalyptic withdrawal) and affirming the goodness of creation and our embodied existence.
3. Centre Holistic Development: Structure the module around the integrated formation of the whole person (physical, mental, emotional, and spiritual), explicitly drawing on frameworks like the Pancha Kosha or Purusharthas as valuable cross-cultural insights that align with a biblical anthropology. Address gender specifically within this holistic context.
4. Emphasize Cultural Engagement: Focus on how formation equips believers to understand, critically engage, and positively influence their surrounding social cultures from a position of faithful presence within them.
5. Incorporate Embodied Practices: Include practical disciplines that integrate body, mind, and spirit (prayer, yoga, walks, mindful service, examen that includes emotional awareness, study that engages intellect and heart).

 

Conclusion

The "Transformative Formation" module holds potential but risks perpetuating a subtle spiritual dualism through its core terminology. True Christian formation is not a trans-forming as one out of the world but a profound renewal within it. It aims at the flourishing of our full humanity – physical, mental, emotional, psychological, and spiritual – as exemplified by Christ. By embracing a truly incarnational and holistic vision, deeply resonant with Indian perspectives on integrated human development, the module can more faithfully reflect the biblical mandate: to be the transformative "yeast" fully present within the "dough" of God's world, working towards its renewal and the glory of the Creator who dwells with us. Formation is for the sake of a fuller humanity here and now, participating in God's ongoing work of making all things new within creation.