Being President of Interfaith Dialogue Association I connect with a variety of people practicing a host of traditions. One thing that I notice is that every person I know who fasts during Ramadan and extols the Koran is a Muslim. No exceptions.  My friends who attend a synagogue on Sabbath are all Jews. Admittedly, I have met a handful of people who accept the primacy of the New Testament who do not call themselves what most of their coreligionists would. From what I’m told, it appears that they have become so ashamed of what is done worldwide in the name of their savior that they prefer the term “Follower of Jesus” to describe themselves. But I assure you this represents much less than 1% of those whom the rest of us would acknowledge as Christians. And have you ever met a turbaned man with a kirpan who did not accept the title of Sikh? Of course not.

So what is it about the word “Hindu” that has for such a long time kept people from accepting this designation? Quite a few things, actually. Before anything else we must take into account the strong cultural identity that often comes with “Hindu” and “Hinduism.” Of all the world’s major religions there is no faith that is so connected to a single nation and culture as Hinduism. Even Judaism, with its relationship to Israel isn’t in the same situation as Hinduism. While Jews trace their ancestry to Zion they are made up of many different races and ethnic groups. Here in the USA we tend to associate Jews with Germany and Eastern Europe because that is from where most emigrated. But a vast number are Middle Eastern, Spanish and African. But when we think of Hindus we think of South Asia in general, India in particular.. Yes, we are found all over the world as well. Fiji, Bali, several African countries, Thailand, Cambodia and now the Americas all play host to Hindus. But so many of the places I’ve just named are populated with devotees whose ancestors came from India. And let us not forget that India was known not all that long ago as Hindustan. Much of the world referred to all residents of India as Hindus, regardless of religion.

There are many who have expressed disappointment about the decisions made by several of India’s greatest gurus who came to these shores and taught the deepest aspects of Hinduism but went out of their way to explain that these precepts transcended religion and could be studied and practiced by anybody. Swami Vivekananda and Paramhansa Yogananda come to mind. Both of them started very vital works that have changed the American religious landscape forever.  They explained to audiences that, yes, a Christian didn’t have to leave Jesus to be a Vedantist or a Yogi.  No need to become a Hindu. But to critique their thinking one has to take into consideration the social and religious environment of the time. Racism was rampant. Indians (especially non-Christian) were considered heathen.  Misogyny laws kept white Americans from marrying Indians, even though technically both are Caucasian.   And because it is always a challenge to find the defining line between Indian culture and Hinduism we can be sure that any encouragement to “become a Hindu” would be met with skeptical thoughts of renouncing cherished American ways of life such as modes of dress, holidays, language, food, etc.  And again, the word “Hindu” was synonymous with “Indian” much of the time. Yogananda used to host “Hindu-American” dinners.  Today we would call them Indian-American dinners. These early pioneers had no problem with using the very appropriate term of Sanatana Dharma to describe the philosophies and sadhanas they were extolling.  These days there is consensus that while Sanatana Dharma is an acceptable term, most of us agree that Hindu/Hinduism needs to be claimed as well.

But by inviting interested Occidentals to embrace the philosophical, moral and spiritual aspects of Hinduism without becoming card carrying members did accomplish many things. Among them, it grew several generations of people who may have maintained their Christian (or Jewish) identity but developed a deep respect for our faith and practices. Though their numbers were relatively small they sowed the seeds of not just tolerance but respect, appreciation and what we call in interfaith circles, “Spiritual Envy,” which is when you look at another religion and inwardly say, “I wish we did that.” This slowly set the stage for the great surge in interest in Hindu spirituality that we see today even though few non-Indians embrace the community fully.

Mind you, this issue also touches the Indian community. In the 1^st wave of immigration back in the 60s and 70s there were many who were hesitant to claim membership in the Hindu fold.  This is pure speculation on my part, but I suspect that many of these folks were more culturally connected to the religion rather than those who were more deeply committed. 

So what we have in the West today are great numbers of non-Indians who practice Hatha Yoga, go to community kirtans, read the Bhagavad Gita, accept a guru, meditate using a Sanskrit mantra, keep statues of multiple deities in their homes, in a few cases wear the ocher robes of a swami and even make pilgrimages to India, yet still would not use the “H” word to describe their faith affiliation.  And believe me, I speak from experience.  The profile I portray here comes dangerously close to describing me.   (Note to wife: No, Dear. I have not taken sannyas!) For many years I drew deep from the well of Hindu wisdom. From the age of 15 I began to institute elements of the Dharma into my Catholic practice. The transition to claiming membership was a long one. For a time when asked my religion I would use the very antiseptic phrase, “I’m an adherent of the Hindu/Yoga tradition.” Well, that’s close but not quite.  What urged me on to really dive in was the understanding that while Hinduism is so very free with its teachings, not asking anything of anyone or attempting to convert outsiders I could have a lifetime “free admission” with no strings attached. But that would constrict me from being able to know the joy of seva, of giving back. There are many aspects of religion. It is made up of shared beliefs, rituals, holy days, sacred spaces, spiritual practices and….community.  And part of community is sharing the load of effort that it takes to keep a faith vital and relevant. 

Community membership carries with it certain responsibilities.  Among them, we must both defend our tradition against detractors from inaccurate understandings and outright slander; yet we must also be able to maintain an integrity that allows for self criticism when appropriate.  We are also asked to give our time, talent and treasure to support the institutions that serve us and others.   Those who avoid association with Dharmic sanghas and mandirs while embracing the values, practices and scriptures of Hinduism only steal from themselves.  While it is not our place to guilt others into a deeper relationship  we can be walking and talking examples of what having that relationship means in our lives.

By Fred Stella