Article
Christmas culture
Culture
Hinduism
Time
4 min read

Why good wishes resonate across cultures

Hmm… and where did you get that idea from?

Rahil is a former Hindu monk, and author of Found By Love. He is a Tutor and Speaker at the Oxford Centre for Christian Apologetics.

Scrabble letters read 'Happy New Year' against a red starry background.

Country house gallery Compton Verney is currently hosting a delightful exhibition by British Indian artist Chila Kumari. It’s a colorful collision of worlds: neon-bright Hindu deities paired with ice cream trucks and cakes—a nostalgic nod to her father’s business during her early years in North England. Chila has captured the balance of her East-West upbringing beautifully. 

But what really stopped me in my tracks was the theme of the exhibition: “Love and Truth.” Hmm, I thought. Isn’t that a very Christian theme? Hinduism, as intricate and philosophical as it is, doesn’t traditionally frame life around “truth” or “love” the way Christianity does. And yet, it’s possible that my Hindu friends and family subconsciously desire or even pursue these ideals without fully realizing it. 

Surely, on January 1st, my lovely Hindu relatives will send me cheerful WhatsApp messages: “Happy New Year! Hope it’s a good one!” Naturally, I’ll reply with warm wishes of my own. But a thought will linger: haven’t they already celebrated their New Year? 

The Hindu calendar, Vikram Samvat, is lunar and runs 52 years ahead of the Gregorian calendar. For most Hindus, the New Year is ushered in during Diwali, celebrated with food, lights, and fireworks. Sikhs, too, celebrate their New Year in March according to the Nanakshahi calendar. And yet, when January 1st rolls around, I’ll find myself in a sea of “hope” and “joy” messages from friends and relatives of different faiths. 

Here’s where the question emerges: where did this idea of hope and joy come from? They aren’t central concepts in Hinduism, Sikhism, Jainism, or even Buddhism—not in the way Christians understand them. A friend once told me that biblical hope is “the joyful anticipation of something good.” Author Clare Gilbert described it as being “optimistic even when the heart is broken.” Similarly, Christian joy is not tied to external circumstances. It’s a steady, enduring truth that can coexist with suffering. 

And yet, these words—hope and joy—are shared freely by people whose traditions don’t teach them explicitly. Why? I’m not asking anyone to stop, of course! It’s beautiful to see these blessings exchanged. But it does make me wonder: why wish someone something that isn’t foundational in your own worldview? Could it be that these words point to a deeper, unspoken longing? 

Consider this: New Delhi-based journalist Garima Garg offers a fascinating anecdote in her foreword to Anthony Stone’s, Hindu Astrology: Myths, Symbols and Reality. Dr. Stone, a Christian with a PhD in theoretical physics from Oxford, went on to study Sanskrit and astrology in India. In her foreword, Garg recalls how, on the day Queen Elizabeth II died, a “comet-like orb” streaked across the sky. 

Skeptics, she writes, might dismiss this as space debris or SpaceX satellites. But for believers in astrology, timing matters. A celestial event, aligned with a moment of historical significance, sparks excitement and anticipation. It’s a moment of watchful waiting, a belief that something extraordinary is happening—or is about to happen. 

Sound familiar? That feeling of anticipation, of longing for something good, mirrors what Christians call hope. It’s not tethered to what we can see but rests on the unseen. Even in astrology, in its focus on aligning stars and planets, there’s an echo of this universal yearning—a desire for the extraordinary to touch the ordinary, for the unseen to become visible. 

This brings me back to the heart of my reflection. Hope and joy, as the Bible presents them, are not mere words but living truths. Hope is a confident expectation of good because of God’s promises. Joy is the assurance of His presence, even in pain. Could it be that cultures and faiths that don’t explicitly teach these concepts are still reaching for them? Could the universal desire for something extraordinary be pointing to Christ? 

I wonder if this is why themes like “Love and Truth” resonate so deeply, even in a Hindu-inspired art exhibition. They’re not just abstract ideas; they’re foundational to the human heart.  

To be clear, I’m not criticizing anyone for sharing hope or joy. Quite the opposite—I think it’s wonderful. What I am asking is whether this sharing hints at something unspoken. Could these lovely cultures and faiths, in their pursuit of meaning, be reaching for the very hope and joy that Christ offers? 

After all, Christianity teaches that God has 'set eternity in the human heart'. If that’s true, then it makes sense that people of all cultures would yearn for love, truth, hope, and joy, even if they don’t fully understand why. These aren’t just Christian concepts—they’re universal signposts pointing us toward God. 

So next time someone wishes me a “joyous New Year” or sends a message of hope, I’ll smile and reply with warmth. But I’ll also ponder, quietly: where did that idea come from? Perhaps, without realizing it, they’re expressing the deepest longing of the human heart—a longing that Christ can fulfill. 

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Review
Art
Culture
Music
Romanticism
Taylor Swift
5 min read

Taylor Swift’s new album is fine, and that might be the problem

Ego, art, and the quiet tragedy of getting everything you ever wanted

Belle is the staff writer at Seen & Unseen and co-host of its Re-enchanting podcast.

Taylor Swift, dressed as a showgirl, sips from a glass.
Taylor Swift, showgirl.
Taylorswift.com

Taylor Swift released an album last week and, from what I can see, the world seems to hate it.  

Life of a Showgirl was written and recorded while Taylor was on her two-year-long Era’s tour, hence the album’s title. She would fly to Sweden between tour dates to record with the infamous producers, Max Martin and Shellback. This matters. Why? Well, because this means that each song on this album has grown out of the soil of unfathomable success; record-breaking numbers and history-making impact, it’s not an exaggeration to say that the Era’s tour shifted the landscape of popular culture. Many critics have reflected on this context, citing ‘burnout’ and ‘frazzle’ as reasons why this album sits far below Taylor’s usual standard. 

They implore Taylor to take a day off: put her feet up, recuperate, and re-gather her musical senses.  

Then there are the critics who seem to be directing blame toward Taylor’s obvious happiness. If you didn’t know, she’s engaged to American footballer, Travis Kelce – and they, as a couple, are sickly sweet. Honestly, they’re defiantly mushy. They’re cheesy to the point of protest. They’re just happy – and, apparently, therein lies the problem. I’ve heard more than one critic quote Oscar Wilde in their takedown of Swift’s latest offering: 

 ‘In this world there are only two tragedies: one is not getting what one wants, and the other is getting it’. 

This album, they say, is proof that Taylor Swift is victim to the latter kind of tragedy. She’s got everything one could ever want, and the world seems pretty agreed that her music is suffering because of it. We like to keep our artists tortured, thank you.  

For the record, I don’t hate the album. But I don’t love it either. I resonate with The Guardian’s Alexis Petridis who writes that it simply ‘floats in one ear and out the other’. There’s nothing to hate about it, which, I guess, also means there’s very little to love about it.  I’m not outraged, nor am I enamoured – and I say that gingerly, because I fear that’s the worst review of all.  

So, in some ways I’m agreeing with the general consensus – Life of a Showgirl is not Taylor Swift’s best work. I don’t, however, think that her success, nor her happiness, are quite to blame for it. I think those are slightly lazy critiques, they’re shallow scapegoats. 

I think, rather, the problem with this album is that Taylor has made herself the biggest thing within it.  

When introducing the album on Instagram, she thanked her collaborators for helping her to ‘paint this self-portrait’ – the strange thing is that this ‘self-portrait’ feels considerably less honest or authentic than her previous, more conceptual, albums.  

I’ve spent a couple of days wondering why this is and have come up with two theories.  

Firstly, we tend to be far more honest to and about ourselves when we’re able to kid ourselves into thinking that it’s not actually our own selves that we’re talking about. For example, I think of Billie Eilish’s Grammy and Academy Award-winning song – What Was I Made For? – which she wrote to accompany Greta Gerwig’s Barbie movie. In an interview, Billie explained how writing a song about a Barbie somehow allowed her the space and freedom to create the most honest, raw, and revealing song she’d ever written.  

We’re self-preserving creatures, you see.  

If we’re knowingly speaking of, writing about, painting or in any way presenting ourselves - our ego gets in the way, preferring us to offer the world a shiny, carefully constructed façade.  

Taylor, in intentionally painting a ‘self-portrait’, has unknowingly offered us less than herself.  

And, now for my second theory. Every good self-portrait is actually about something bigger than its subject; they are able to point toward something more universal than the individual reflected. I think of Frida Kahlo’s self-portraits, the way she used her hair to communicate societal expectations, or how she framed herself with wildlife, or the time she painted a necklace of thorns around her own neck – leaving an uncomfortable feeling in the pit of the beholder’s stomach as they think about the nature of pain and liberty. She painted herself, endlessly. Kahlo pointed to herself in order to point through herself – she was never the subject that she was most interested in, she was never the biggest thing in her own self-portrait.  

Like I say, the problem with Taylor Swift’s okay-ish album is simply that she is the biggest thing within it. The key ingredient it’s lacking is awe; it leaves nothing to marvel at.  

And that’s rare for Taylor.  

I’ve often written that she is a Romantic in every sense of the word; concerned with the feelings and experiences that are powerful enough to knock us off our feet: big feelings, big thoughts, big truths, big questions, big mysteries, big language. These things have always been baked into her lyrics. 

This album, in comparison, feels small. It doesn’t transcend Taylor Swift’s feelings about – well, Taylor Swift. She hasn’t quite managed to point through herself, she is the sole subject of her own self-portrait.  

And therein lies its OK-ness.  

Honestly? Therein lies all of our OK-ness. Taylor Swift may be anomalous in many things, but not in this - the presence of ego means that we’re all prone to self-portrait-ise ourselves. Left unchecked we are (or at least, we can be), what Charles Taylor calls, ‘buffered selves’; thinking of ourselves as the maker and subject of all meaning, shielded from awe and wonder.  

But the best art will never flow from those who think themselves the biggest and deepest subject. Because, quite simply, we’re not.  

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