How to Become a Hindu

by Sivaya Subramuniyaswami

It is amazing to see the influence of Hinduism in the so-called "western world." We may attend a yoga class, see a TV program on reincarnation, talk about karma or even try and meditate but we don't see these things as anymore than individual techniques. So many of our spiritual ideas come from the east--such concepts as the oneness of life, reincarnation, karma and so forth but we generally don't think about their origins. Further, such practises as mantra, meditation and even more obvious, the fire ritual (agni hotra) are taught as individual techniques for wellbeing, yet we still don't seem to get the bigger picture. Strangely, we do not think about this often, we see these practices in isolation and do not consider them as part of a living discrete religious tradition. We even hear of such strange amalgams as Christian Yoga, the use of meditation for business or the value of mantra in a self help seminar and yet do not see any anomaly. In the West we see Christianity, Islam and related Abrahamic religions as offering conversion and yet do not contemplate this option in relation to Hinduism. When we are exposed to the power of its techniques, practises or traditions we seem to experience them in isolation but do not consider the next logical conversion. This may be because Hinduism is not evangelical. It does not hawk its faith on street corners or wish to manipulate for converts. It makes conversion hard work and puts demands on the individual before they can enter the faith. It wants informed and reasoned conversions, not quick switches at the high of an emotional presentation. This system of "ethical conversion" is central to "How to become a Hindu." While Subramuniyaswami explains how Hinduism welcomes converts and offers a range of heartfelt and persuasive conversion stories, he emphasizes the need for intelligent, informed and fully consensual conversion. This process involves confronting ones prior religious (or secular) ideological attachments, dealing with them and making an informed separation from them. In the case of previous religious commitments this can include formal dialog with one's prior religious mentors or community and formal release from it. Further to this is the importance of formal entry into a sect of Hinduism including taking a Hindu name, entering a Hindu community and the naming rite. At the same time Subramuniyaswami works to present a realistic view of the worlds religions. Rather than promoting the sugar-coated illusion that all religions are the same, he offers an informed and erudite, but brief, summary of the characteristics of each major religious tradition (and some minor) and their similarities and differences. This way, the potential convert can truly evaluate his or her prejudices, ideological focuses and "baggage," so to speak. Certainly it is powerful to understand before we take a step into a new faith, what we carry with us. It can sometimes be astounding, even a bit frightening, when we confront the beliefs that we have locked away in our own unconscious minds and realize their power. Hinduism is presented in its widest spectrum. Subramuniyaswami outlines its four major traditions Saivism, Saktism, Vaishnaivism and Smarta and discusses each one's characteristics and practises. The power of this text is its broadness. While certainly written by a Saivite, it offers an overview of Hinduism and discusses a conversion method which is valid for entry into any of the traditions. Subramuniyaswami emphasizes the importance of sustaining rather than diminishing divisions on the basis of sect. Not because of intolerance or a desire for division, but because of his deep and profound understanding of tradition. The uniqueness of the various schools of Hinduism is in their separateness, their own discrete ways of approaching the divine and fulfilling human need. Since all humans are unique then so too there must be many traditions to answer these needs. Accordingly, Subramuniyaswami emphasizes the importance of respecting and sustaining traditions and making formal entry into a specific Hindu sect. This respect for difference, this deep understanding of the role of tradition, sect and religion is at the heart of "How to Become a Hindu" and is powerful and profound. Indeed, the power of this vision coupled with the model of "ethical conversion" is so strong in its honesty and integrity that it could be rightfully applied to any world religion to the benefit to its members. "How to Become a Hindu" is a unique and important work. It is the only book on conversion to Hinduism readily available and which communicates directly to the Western mind. It is clear, precise and self-assured. It offers a vision of Hinduism as a living faith, which has something of great beauty, depth and power to offer those who are seeking. It is a controversial work in that it is proudly Hindu and makes no apologies, and in a Western world saturated with consumerism, relativism and materialism t...

Genres: Religion

442 pages, Paperback

First published September 1, 2000

Reviews

[Alex · Rating 3 out of 5]

Very informative but also very redundant. It could use an abridged version without so many testimonials and appendixes.

[shiv sahil guleri · Rating 5 out of 5]

This book gives a lot if insight and testimony regarding conversions process which is quite easy and tough at the same time. Satguru insists on changing names which some people might think too much . But he also give good reason that not having name changes will lead to half-hindu not full-hindu.

[Clair · Rating 3 out of 5]

While it offers an intriguing perspective, the author maintains a firm stance and implies that his approach to conversion is the One Path, despite recognizing Hinduism's extensive internal diversity. He leaves limited room for individual circumstances.

As an example, he strongly emphasizes that those who convert should adopt Hindu names, not only during religious ceremonies but also in all aspects of their lives, including legal changes. Anything less, in his opinion, would result in being regarded as a 'half-Hindu' at best.

Beyond the naming issue, his overall approach appears to gravitate toward a form of 'cultural integration,' rather than a straightforward religious conversion. While he ardently supports the idea of foreign conversion to Hinduism, he appears to encounter challenges in articulating a vision that doesn't heavily rely on Indian inculturation. It seems to me that if we embrace the idea of conversion, Western Hindus should strive to develop a Western Hindu culture, akin to how Balinese Hindus have established a distinctive Balinese Hindu culture, rather than merely adopting Indian culture (while retaining the necessary respect for it).

Overall, the author maintains a rather inflexible view of what he believes conversion should entail, one that may not be entirely justified given Hinduism's diverse internal landscape. This perspective might not appeal to busy householders with strong ties to their national or cultural identities.