THE HARE KRISHNA AND THE COUNTERCULTURE IN THE LIGHT OF THE THEORY OF DIVERGENT MODES OF RELIGIOSITY K K 1. Introduction The religious roots of the Hare Krishna movement, o ﬃ cially known as the International Society for Krishna Consciousness (ISKCON), are in Indian (Bengali) Vaishnavism, but the organization was founded in New York in 1966 by a charismatic Indian monk named A. C. Bhaktivedanta Swami Prabhupada 1 (1896-1977). The Hare Krishna movement has often been presented as a paradigm case of the new religious movements that emerged in the wake of the counterculture of the 1960’s (see e.g. Bellah 1976, 344; Daner 1976; Johnson 1976; Judah 1974; Yinger 1982: 39; 239-240). Therefore the analysis of the movement in the light of the more comprehensive theories of religious social organization is also a crucial test case for our understanding of the whole phenomenon of the new religious movements in the West. 2 In this paper, I will analyze the Hare Krishna movement in light of the modes of religiosity theory developed by Harvey Whitehouse (1995; 2000; 2002; 2004) and I shall present some suggestions of how the modes theory might be re ﬁ ned or sharpened
Method & Theory in the Study of Religion – Brill
Published: Jan 1, 2004
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