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In February 1968 the Beatles went to India for an extended stay
with their new guru, Maharishi Mahesh Yogi. It may have been the
most momentous spiritual retreat since Jesus spent those forty days
in the wilderness. The media frenzy over the Fab Four made known to
the sleek, sophisticated West that meek, mysterious India had
something of value. Our understanding and practice of
spirituality
would never be the same. Today in America limber men and
women stride up the street carrying Yoga mats. Doctors and
therapists recommend meditation to manage stress. Newscasters toss
out words like mantra and guru. Pop songs and TV shows refer to
karma. Christians and Jews delve into their own mystical traditions
on silent retreats. People call themselves spiritual but not
Philip Goldberg
Philip Goldberg is a spiritual counselor, meditation teacher and
ordained Interfaith Minister. The author or co-author of 19 books,
he lectures and leads workshops on Yoga and Vedanta throughout
America.
His long search for the spiritual truth led him ultimately to
Indian spiritual tradition which he studied both theoretically as
well in practice. His book American Veda, from the fi rst chapter
of which this article is excerpted, is a veritable cycolpedia of
the spread of Indian spirituality in America ever since
Vivekanan-
da gave his famous lecture at the Worlds Parliament of Religions
in 1893. Goldberg convincingly shows that Indian spiritual thought
has now become an inalienable part of the mainstream American
intellectual and religious life. About the book America Veda Deepak
Chopra writes: An illuminating gracefully wri en and remarkably
thor-ough account of Indias spectacular impact on Western religion
and spirituality.
Indian Spiritual Thoughtin America
-
32i-vx, +E-33, +| 2014
religious. All this and a lot moremuch of it as subtle as it is
profoundcan be traced in large part to the Beatles Himalayan
sabbatical. At that watershed moment, Rudyard Kiplings famous
prediction that East is East and West is West / And never the twain
shall meet went the way of the British Empire. The twain had met,
and the tectonic plates of Western culture shifted.
The East-to-West fl ow of ideas actually began with the ancient
Greeks. It moved quietly through the age of exploration, when
Europeans were too busy extracting resources from the newly
discovered lands to learn much from their sages and seers. Then in
the early nineteenth century British scholars produced the fi rst
English translations of Indias sacred texts. Those books reached
American shores and fell into the hands of Ralph Waldo Emerson,
Henry David Thoreau, and Walt Whitman.
Thereafter, gurus came, lectures were given, books were written,
and the message of India proved alluring to more and more people.
Predominantly white, urban, and educated, they were seekers of
truth, of God, of self-improvement. Some became exponents of Indian
teachings themselves. Others absorbed Eastern ideas, incorporated
them in their own areas of expertise, and passed along the fi nal
products. Through them, Indian philosophy, though not always
discernible, has been disseminated deep and wide.
The infl uence spread slowly and imperceptibly, like a gathering
weather system, then surged mightily in the late 1960s, when a
constellation of forces came togethermass communication and ease of
travel; social unrest; war and nuclear anxiety; psychedelic drugs;
and alienated but idealistic youngsters with the time and money to
explore new ways of being. The Beatles journey to the banks of the
Ganges blew the gates between East and
West wide open. In a fl ash, more Americans learned about Indian
spirituality than in all the previous centuries. Baby boomers read
books about Eastern philosophy, took up meditation and Yoga,
grooved on the sound of the sitar, chanted Sanskrit in the streets,
fl ocked to gurus, and in some cases trekked to ashrams in India.
Hundreds of thousands joined what religious scholar Lola Williamson
calls Hindu-inspired meditation movements (HIMMs), which together,
she argues, constitute a new religion1. But for every committed
HIMM member, there were ten or twenty more who never dove into the
pool but dipped in enough that their lives were changed and their
worldviews were reshaped.
In a few short years Eastern ideas and practices spread from the
counterculture to the mainstream, fuelling enthusiasm in medicine,
psychology, academia, sports, the arts, and entertainment. In time,
Indian philosophy seeped into the culture, changing what we know
about the mind, body, and spirit, and the way we relate to the
sacred.
The story of this powerful, pervasive, and benign current in
American life has hitherto been neglected. Understanding it can
help us better comprehend who we are, how we got here, and what we
might become. If we get to know India as a source of profound and
practical wisdom, not just of savoury spices and tech support, we
will be better able to adapt those treasures to our lasting benefi
t.
Indias Leading ExportThe West has always coveted things from
India: its minerals, its exquisite fabrics, its cuisine, its cheap
labour, and its talentfrom the footsoldiers of the colonial period
to todays high-tech masterminds. Traders, colonists, soldiers, and
business executives have all gone after those prizes. But Indias
greatest gift has always been the knowledge
1. Lola Williamson, Transcendent in America: Hindu-Inspired
Meditation Movements as New Religion (New York: NYU Press,
2010).
Indian Spiritual thought in America
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of its ancient seers, whose insights have never lost their power
to astound and instruct. In the 1930s the eminent historian Will
Durant wrote, Perhaps, in return for conquest, arrogance and
spoliation, India will teach us the tolerance and gentleness of the
mature mind, the quiet content of the unacquisitive soul, the calm
of the understanding spirit, and a unifying, pacifying love for all
living things.2
Indias epic tales the Ramayana and the Mahabharata are so rich
in magic, mystery, and metaphor as to make the Iliad and the Bible
seem like austere short stories. Compared to Indias ornate temples,
colourful rituals, and pantheon of gods and goddesses, Roman
Catholicism seems as plain as vanilla. But Indias mythology and the
outward forms of its religion have attracted only a small number of
Americans. The portions of Indias vast spiritual legacy that have
most appealed to Westerners are the philosophical system of Vedanta
and the mental and physical practices of Yoga. As a unit they can
be compared to the theoretical and applied components of a
sciencebiology and medicine, for instance, or psychology and
psychotherapy. Like all components of what we now call Hinduism,
Vedanta and Yoga derive from the Vedic era (which most scholars
trace to the second and fi rst millennia B.C.E.), when seers called
rishisgave voice to inner revelations about the nature of reality
and offered ritual prescriptions for living. These were passed down
as oral tradition and eventually codifi ed in the four books of the
Vedas (Veda means knowledge). As Indian civilization evolved, Vedic
knowledge was obscured and revived, adulterated and readapted many
times, most triumphantly by the reformer known as the Buddha and by
Shankara, a great medieval philosopher and the primary exponent of
Vedanta.
Vedanta literally means end of the Vedas
and refers to the culmination of that body of knowledge in the
Upanishads, the Brahma Sutras, and the Bhagavad Gita. Yoga
typically refers to a collection of methodologies aimed at
achieving spiritual transformation and culminating in the union of
the individual and the divine. (The word derives from the Sanskrit
for yoking or joining.) Taken together, as they usually are in
practice, they constitute a science of consciousness.
"In a few short years Eastern ideas and practices spread from
the counterculture to the mainstream, fuelling enthusiasm in
medicine, psychology, academia, sports, the arts, and
entertainment. In time, Indian philosophy seeped into the culture,
changing what we know about the mind, body, and spirit, and the way
we relate to the sacred."
Vedanta and Yoga are two of the six systems of Indian philosophy
(which some call Hindu philosophy). They are so intertwined that
all Vedantists advocate Yoga, and virtually all Yoga masters teach
Vedanta. Other strains of Vedic spirituality, such as Tantrism,
Samkhya, and Vaishnavism have also entered the westward-fl owing
stream. Gurus and yogis being a pragmatic lot, they draw upon
whatever works. But Vedanta and Yoga are Indias predominant
exports, a conscious choice by exponents who understood that the
overtly religious forms of Hinduism would not fi nd as friendly an
audience.
These are the core Vedantic principles that we in the West have
adapted: 1. Ultimate reality is both transcendent and
immanent, both one and many; God can be conceived in both
personal and nonpersonal terms, that is, as formless Absolute and
in numerous forms and manifestations.
Indian Spiritual thought in America
2. Durant, Our Oriental Heritage, vol. 1 of The Story of
Civilization (New York: Simon and Schuster, 1935).
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emimimmimimindndndndndnd, bob dydydydydydydy, ,,,,, annd d
spspppppiriririririrrititititititt, , ,,,, and d
thhthhhhthhhhhheeeeeeeee wawawawawawawawawaww y y y y y y y y y yy
weweweweweweweweweweww relalalalaaatettett tto oo o o o
ththththththe e eeee sasasasasas crc edededddd.""""""
-
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2. The infi nite divine, while ineffable, has been given any
number of names (Brahman, Allah, Lord, et cetera), descriptions,
and attributes. A line from the Rig Veda(1.64.46) is frequently
cited in this context: Ekam sat viprah bahudha vadanti, typically
translated as Truth is one, the wise call it by many names and
sometimes summarized as One Truth, many paths.
3. The Ground of Being is also the essential nature of the Self.
In the mahavakyas(great utterances) of the Upanishads we read: Ayam
Atma Brahma, or This Self is Brahman, and Tat Tvam Asi, or Thou art
That.
4. Our innate unity with divinity is obscured by ignorance; we
identify with our individual egos, when our true identity is the
transcendent Self (which is Atman, which is Brahman).
5. Individuals can awaken to their divine nature through any
number of pathways and practices; no single one is right for
everyone.
6. Spirituality is a developmental process, moving through a
progressive series of stages; tangible benefi tsjoy, compassion,
wisdom, peaceaccrue in each.
7. Fully realizing ones true nature brings an end to suffering
in the state of liberation or enlightenment called moksha.
This bare-bones summary does not pretend to do justice to
Vedanta, a highly complex tradition with many branches and
tributaries. These principles are accompanied by the Vedic concepts
of karma (which holds that every action has an equal and opposite
reaction; we reap what we sow) and karmas companion, reincarnation.
Most applications of Vedanta-Yoga do not require these
supplementary ideas, and ordinary practitioners in the West do not
necessarily believe in them. The Hinduism practiced by most Indians
is outwardly different from (although theologically compatible
with)
the Vedanta-Yoga that came here. By way of analogy, it would be
as if the Christianity exported to Asia and Africa had been a
mixture of the intellectual rigor of the Jesuits and the
contemplative practices of mystics such as Meister Eckhart and
Teresa of Avila, rather than normative Christianity.
Vedanta as described here is similar to perennialism, a
perspective championed by the philosophers Ren Gunon, Frithjof
Schuon, and Ananda Coomaraswamy and brought to public attention by
Aldous Huxley in his 1944 book The Perennial Philosophy.
Perennialism arose from the frequent observation that the esoteric
or mystical components of religious traditionsas opposed to
exoteric ritual, doctrine, ethics, and the likecall forth
strikingly similar descriptions of reality, across cultures and
regardless of era. This does not mean all religions are the same.
That notion has been navely promoted by peace lovers because of its
harmonious connotations.
That religions are not the same could not be more obvious.
Vedantists and perennialists are not so nave as to postulate a
sameness of theology or of truth claims. The coherence they point
to is in the realm of inner experience, the domain associated with
mysticism. At the depth of being, they assert, where the individual
soul meets the all-encompassing divine, men and women of every
spiritual orientation have encountered oneness and have described
that revelation in remarkably similar ways.
In other words, while religious customs, rituals, and dogmas
vary, all traditions, if taken deep enough, can bring practitioners
to essentially the same placeour silent origin, or essence, which
transcends all notions of place, all words, all concepts, all
theologies. Once again, Truth is one, the wise call it by many
names. Vedanta has so seeped into collective awareness that the
spirit of this premise, if not the literal phrase, is now widely
accepted in the United States.z
Indian Spiritual thought in America
-
35i-vx, +E-33, +| 2014
96. (2.169)
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(: - , , ; ++- ; - , := : )
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(: , : , ( ) : () : )
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(: :-:- ; := + + :; , :- )
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(: :- ; :- ; - , ; - :- , , :, :, : : )
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(:: : (, : ) , )
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(: ++: ; = -- , )
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