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In the third millennium BCE, a nomadic tribal people called the Aryas moved south from ancient Iran (some say southern Russia by the Caspian Sea) and settled in the Indus Valley, which extends from present day northeast Afghanistan to Pakistan and northwest India. They brought with them an early Sanskrit language and orally-transmitted religious beliefs and scriptures (Rg Veda) that would later evolve and expand into what was to become the third largest religion in the world. The Aryas (or Indo-Aryans) worshipped many different gods and goddesses, and used fire in their rituals and sacrifices. They organised themselves into the Indus Valley Civilisation (2600-1600 BCE), one of the three earliest civilisations (along with Egyptian and Mesopotamian). The word “Hindu” to describe this religion was popularised in the late 19th century by the book Hinduism, written by the Oxford scholar Sir Monier Monier-Williams (1877).
By 2010 there were 1.03 billion Hindus (15% of the world’s population), second in number only to Christians and Muslims (Pew Research Centre, 2015). By 2050 the number of Hindus is projected to reach 1.38 billion based on current birthrates (2.4 births per woman). Most Hindus (94%) now live in India. In addition to India, Hinduism is the most common religion in Nepal. Mauritius in East Africa, and Bali in Indonesia. In the United States (U.S.), Hindus made up 0.6% of the population in 2010 (1.9 million) and are expected to double that percentage to 1.2% by 2050 (4.7 million). In Europe, Hindus currently make up 0.2% of Europe’s population (1.4 million), but are also expected to double that percentage to 0.4% (2.7 million) by 2050 due mainly to immigration. With regard to age, 30% of Hindus were under age 15 in 2010 and 62% were between age 15 and 60 years, making it second only to Islam in terms of youth.
In this small book, I first describe the sacred texts on which Hinduism is based. I then concisely describe the beliefs and practices of Hindus, and examine exactly what Hindus believe and practice today (based on original data collected from three national and cross-national datasets). Based on these Hindu beliefs and practices, I speculate on the relationship between religiosity and mental health, hypothesising both positive and negative effects. To put these speculation to the test, I conduct a review of quantitative research on religiosity and mental health in Hindus (along with a comparison of mental health in Hindus and non-Hindus). Both early research published prior to 2010 (based on a systematic review) is presented and the most recent research published during the past decade is described. As part of the latter, I present information based on an original analysis of worldwide datasets comparing the well-being of Hindus and non-Hindus and examining the relationship between religiosity and well-being in Hindus. Finally, I make suggestions for mental health professionals on how to apply this knowledge about Hindu belief and practice and the findings from research when treating Hindu clients.
The primary audience for this book is mental health professionals and clergy who are called upon to help Hindus deal with emotional and other mental health problems. However, given the careful attention to documentation, emphasis on research, and report of original research results, investigators who conduct studies in Hindu populations, as well as healthcare systems that provide services to Hindu clients, will also find this volume useful. Finally, lay Hindus more generally will discover that the information contained here may be both enlightening and faith enhancing.