In the constitutional debates on the definition of religion in India, B.R Ambedkar has averred that religion must be regarded as “whatever binds a man to his own conscience” (Smith ed. Bhargava, 1998, 197). Although this definition immediately defines and limits religion to personal and imaginary domain, the experiential and everyday dimension of conscientious belonging foregrounds a more conflicted belonging. In this chapter, Drishadwati Bargi intends to analyze the way the conscientious belonging of Tulsi Ram, a Dalit autobiographer narrating his political experience is tethered to a discourse of both a search for and commitment to truth, as one would perceive in a satyagrahi. Bargi focuses on three different sections of the autobiography, where she shows how the search for truth is interrupted and rendered possible by the memory of the image of Buddha. What emerges in those moments is something like a Gandhian Satyagrahi or the Kantian moral subject who follows the inner law of conscience. The acts of conscience in this journey create diversions and interruptions rather than an assimilation to a community. I try to read the insistence on “internalization” of Buddha via autobiography as a symptom of contemporary Indian politics, where in Buddha must remain internalized and confined to personal memory. However, far from becoming a limit, internalization of Buddha leads to distinct stylizations of the narrated self, styles that reveal an “utopic impulse” (Bloch 1988, Jameson 2007).