While I was traveling over the last few days, Religion Dispatches published a review I wrote of Philp Goldberg’s American Veda: From Emerson and the Beatles to Yoga and Meditation, How Indian Spirituality Changed the West. Here’s a bit of it:
A Methodist church near my house advertises for “Gentle Yoga Classes” on one of those church signs usually reserved for witty and redemptive one-liners like “Jesus: Your Get Out of Hell Free Card.” Meanwhile, a local pizza place lists a “Kosmic Karma” pie on its menu. Indian spiritual language has crept into American vernacular culture. But where did it come from? Is there some connection between karmic pizza and yoga in church?
In American Veda, Philip Goldberg tells the story of a new American tradition, derived from both the practices of yoga, and the philosophy of Vedanta. He names this “Vedanta-yoga,” as distinguished from other aspects of Hindu religious culture (such as the worship of multi-limbed deities) that might be less meaningful for Americans.
For Goldberg, it all adds up to the slow “Vedicization” of American spirituality. By this he means that Americans have become more comfortable with a view of the world ultimately found in the ancient literature of India—the Vedas, the Upanishads, and the Bhagavad Gita. First, there is the idea that the self and the ground of Being (or the Divine, God, Brahman, Consciousness, etc.) are one. The full realization of this truth leads to liberation and the cessation of suffering. Second, there are a number of paths toward this realization and no single path works for everyone. Third, it follows then that, at bottom, all religious and spiritual traditions, while looking different, share the same goal of divine realization. Vedanta-Yoga is thus a monist, pluralist, and perennialist tradition of American spirituality built from Indian religious sources.
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