The practice of leaving settled society to undertake a spiritual journey, or a spiritual life really, is something that is much more common in India. Common especially to a certain phase of life, to the end of life. But not so unusual for younger people as well.

Some of my best friends are Hindu or Buddhist or Sikh, my students as well. This is the sea in which I swim.

I grew up going around with family, camping and living in a very beautiful mountain valley, knowing the names of the mountains and the rivers. I think it's no accident that I ended up studying the geography of India and knowing the names of the mountains and the rivers and all of that. I loved it. I think it gives a sense of space and a can-do-ness that was very powerful.

India is a culture in which religious life and spirituality is very much on the surface of things. That doesn't mean it doesn't have depth, but it is very visible. There are lots of temples, lots of Islamic centers, lots of gurdwaras, and lots of teachers.

My whole worldview has changed because of the work that I do. Specifically, the way in which I appropriate my own faith as a Christian, and the way in which I think about the faith and life of others who are very different than myself. That mutuality of regard is how we deal with difference and diversity in the world.

The idea that the United States government would have to figure out what to do about the headscarf is simply ludicrous. We don't get involved in that.

Those are big challenges in our age, not just how we live as co-citizens in societies with people of different faiths and different cultures - I mean, that's a big challenge itself - but how we think about all that as Christians, or as Jews, or as Muslims, or as Hindus. How do we think about the religious other? There's a theological dimension as well as a civic dimension to our pluralism.