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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

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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).

"InIn a few short years Easteteteteteeteteteteteeteeeeteeteernrnrrrnrnrnrnrnnrnrrnrnrnrnr ideas anannanannnd d d ddd d prprprprprprpracaaa tices spread from the countercrcrcccrcculululululululllltututututututuutuuturererrrrrr to the maaamamamamainininininininnstsss ream,fufuelllilingng ennntnn husiasm ininnnnnnnn mmmmmmmedededdddicine, pspsycychohololooooogygygygygyyy,, aacaaaa adadadadadaddemememememememiaiaaiaiaiaiai ,, spspspspspspssspooooro tsttststststs, ttthttt e arts,and enenteertrtaiaiiiiinmnmmmmmeneeee t. IIIIIInnn nn nn timemm , Indian phphilllllosossososossoopoooo hy sssssseeeeeeee pepedd ininininininntootototototoo ttthheh cccullu tuture,chchanannnnnngigiiiing wwwwwwhahahahahahat t tttt wewe kkkkkkknononononononoww aba oouo t t t t t ththt e 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

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