Seeing Krishna In America

The Hindu sect the Vallabha Sampradaya was founded in India in the 15th century by a devotional saint, Vallabhacharya. Their bhakti tradition worships a variety of forms of Krishna as a seven-year-old child. Following U.S. immigration reforms in 1965, members of the sect established a spiritual headquarters for the faith in Pennsylvania and began to construct temples across the United States. Since then, the growth has continued as this 500-year-old faith becomes an American religion, as this work demonstrates.

Traces the growth of the Hare Krishna movement in the U.S., describes the experiences of individual followers, and analyzes recruitment patterns, activities, and leadership of the movement.

In India, Hindu images have been cast for millennia through the lost wax process and brought to life by priests--becoming not merely venerated icons but actual embodiments of gods. Second and third generation Hindu Americans have increasingly adopted a more worldly perspective toward religious objects, viewing them as symbolic rather than actual presences of the deity. The author traces the origins of this important shift, and examines Western attitudes regarding sacred objects, as well as the complex layering of traditional and modern Hindu attitudes in a globalized world.

This is a book about a deeply beloved place—many call it the spiritual capital of India. Located at a dramatic bend in the River Yamuna, a hundred miles from the center of Delhi, Vrindavan is the spot where the god Krishna is believed to have spent his childhood and youth. For Hindus it has always stood for youth writ large—a realm of love and beauty that enables one to retreat from the weight and harshness of the world. Now, though, the world is gobbling up Vrindavan. Delhi’s megalopolitan sprawl inches closer day by day—half the town is a vast real-estate development—and the waters of the Yamuna are too polluted to drink or even bathe in. Temples now style themselves as theme parks, and the world’s tallest religious building is under construction in Krishna’s pastoral paradise. What happens when the Anthropocene Age makes everything virtual? What happens when heaven gets plowed under? Like our age as a whole, Vrindavan throbs with feisty energy, but is it the religious canary in our collective coal mine?

Scholars of comparative religion, theology, philosophy, History, sociology, and psychology and members of the Hare Krishna movement discuss the history, theology, and organization of the International Society for Krishna Consciousness and public reaction to the movement in America.

Gurus in America provides an excellent introduction to the guru phenomenon in the United States, with in-depth analyses of nine important Hindu gurus—Adi Da, Ammachi, Mayi Chidvilasananda, Gurani Anjali, Maharishi Mahesh Yogi, Osho, Ramana Maharshi, Sai Baba, and Swami Bhaktivedanta. All of these gurus have attracted significant followings in the U.S. and nearly all have lived here for considerable periods of time. The book's contributors discuss the characteristics of each guru's teachings, the history of each movement, and the particular construction of Hinduism each guru offers. Contributors also address the religious and cultural interaction, translation, and transplantation that occurs when gurus offer their teachings in America. This is a fascinating guide that will elucidate an important element in America's diverse and ever-changing spiritual landscape.

Hinduism in the Modern World presents a new and unprecedented attempt to survey the nature, range, and significance of modern and contemporary Hinduism in South Asia and the global diaspora. Organized to reflect the direction of recent scholarly research, this volume breaks with earlier texts on this subject by seeking to overcome a misleading dichotomy between an elite, intellectualist "modern" Hinduism and the rest of what has so often been misleadingly termed "traditional" or "popular" Hinduism. Without neglecting the significance of modern reformist visions of Hinduism, this book reconceptualizes the meaning of "modern Hinduism" both by expanding its content and by situating its expression within a larger framework of history, ethnography, and contemporary critical theory. This volume equips undergraduate readers with the tools necessary to appreciate the richness and diversity of Hinduism as it has developed during the past two centuries.