- Maria Wirth describes her challenging childhood in Bavaria, marked by tension and existential questions, leading to a lifelong quest for spiritual clarity and understanding.
- A transformative trip to India 40 years ago ended her search for meaning. There, she encountered Indian spirituality and found a profound connection to the concept of oneness.
- Maria explains her transition from Christianity to Sanatana Dharma, driven by the philosophical depth and spiritual practices she discovered in Hinduism, contrasting it with her birth religion.
- She discusses the misconceptions about Hinduism, particularly idol worship, and the importance of educating others about the true essence of Hindu practices and philosophy.
- Maria emphasizes the need for Hindus to value and preserve their rich cultural and spiritual heritage, resist aggressive conversion tactics, and educate the younger generation about their traditions to counter negative influences and misconceptions.
Maria Wirth, born in Germany into a traditional Christian family, embarked on extensive travels in her early 20s. A brief stopover in Bharat (India) in 1980, while en route to Australia, became a life-changing event for her.
Maria spent 20 years living a simple life in spiritual India, often staying in ashrams. She has written numerous articles on Indian wisdom and tradition in German and English magazines. She has also written several books and contributed chapters to anthologies, including one on the Yoga of the Bhagavad Gita for German psychology students. Active on social media, particularly on Quora, Twitter, and her blog, Maria often compares religions to highlight the negative aspects of Abrahamic dogmas, which she believes are detrimental and dangerous for Hindus.
This article is based on her interview on our Dharma Explorers platform. A complete recording of the interview can be accessed here.
Maria ji, let’s start with your background. As I understand, here you are – a German national – traveling around the world. On this particular trip to Australia some 40 years ago, you made a short stop in Delhi. That brief stop apparently marked the end of your search, as you seemed to have found what you were looking for. Could you share that experience with our audience? Additionally, could you talk a little bit about your upbringing, your family, and the environment that influenced your worldview?
I was born in a very small town in southern Bavaria, Germany, with only 5000 people living there. When I was just three days old, I was baptized in the hospital because I looked so weak. My parents were worried I might die and wanted to make sure I wouldn’t go to hell.
My childhood wasn’t happy. There was a lot of tension between my parents, which made me very introverted. I often questioned the meaning of life and felt disconnected. I didn’t feel enthusiastic about living and frequently had the feeling of wanting to go home, though I didn’t know what “home” meant. This lack of direction and ambition continued through my early years.
As a teenager, I learned about the Indian concept of Maya, which describes the world as an illusion. This idea made sense to me, even though others made fun of me for it, saying things like, “Maria thinks this table is not a table.” Additionally, when I learned in physics that everything is made of one energy and nothing is separate, it resonated with me. I thought, “This must be what God is,” but it remained a cold and theoretical concept.
I spent much of my life seeking clarity and understanding, traveling extensively. I remember a time in Panama when I stayed on a small island for a week, trying to figure out the truth and purpose of life. It wasn’t until I traveled to India that things began to make sense.
In India, I read a book by Swami Vivekananda and found myself in the presence of Shri Anandamayi Ma. This experience made me realize that the one energy I had learned about in physics was not just theoretical; it was conscious, alive, and loving. It was within me and felt incredibly real and natural. This revelation led me to believe that if I am one with the divine, then I should dedicate my life to this truth.
I remember a story from my time in boarding school. I had a prominent mole in the middle of my forehead, which is now barely visible. A girl once teased me, saying, “Maria, you are an alien.” At that time, I had no thoughts of going to India, but looking back, it feels like everything in my life was pointing me toward this spiritual journey.
In short, my life was shaped by early struggles, deep questions about existence, and a profound spiritual awakening that led me to find meaning and purpose in the teachings of Indian spirituality. This journey transformed my understanding of life and gave me a sense of belonging and direction.
You mentioned that you were born into a Christian family but chose to adopt Sanatana Dharma. What motivated this decision? What did you find in Sanatana Dharma that was missing in your birth religion? And how did your family and friends react to your decision?
My family was not very happy, but I managed to keep myself afloat by writing articles and earning a bit of money. This helped my family feel somewhat reassured that I was doing something productive. I never had a concrete plan for my life, and when I came to India, I was amazed by how differently people here approached their futures. Many Indians have their lives planned out right after school, with specific goals in mind, which is not as common among Westerners.
While I was in Germany, I read “The Autobiography of a Yogi” by Paramahansa Yogananda. The book profoundly moved me, and I longed to be initiated into Kriya Yoga. However, the process seemed complicated, involving studies and exams. Surprisingly, during my first week in India, I met someone who could initiate me into Kriya Yoga, and I received the initiation almost immediately upon arrival.
Despite my initial excitement, my journey took a different turn when I met Anandamayi Ma. She advised against focusing on Kundalini practices without a proper teacher, emphasizing that Bhakti (devotion) was safer and more fulfilling. So, I chose not to continue with Kriya Yoga and followed the path of Bhakti instead.
About twelve years later, I found myself in Madikeri, escaping the heat by heading to the mountains. There, I met an American woman with German parents who was excited to speak German with me. She told me about her guru in the town who followed the Nath tradition. Coincidentally, the mantra he gave me was the same as the one I had received in Kriya Yoga, which made me very happy. Although I did not practice Kriya Yoga intensely, the mantra connected me to a spiritual tradition.
My journey in India was enriched by the profound philosophy I encountered. Indian philosophy fascinated me because it talks about the creation of the world while simultaneously stating that there is no real creation. This idea that there is an absolute reality beyond thoughts and words captivated me. The concept that we can never fully describe this truth but must acknowledge its existence was fascinating to me.
Starting from my initial interest in philosophical aspects of Sanatana dharma, I began to delve into the relative aspects of spirituality, reading the Puranas and studying texts like the Brahma Sutras, Upanishads, and works by Ramana Maharshi. Alongside reading, I started meditating regularly and practicing my mantra, which felt natural. Finally, I formally became a Hindu.
Have you done a comparative analysis of your perspective on Vedic knowledge with those born into the Hindu tradition? If so, do you see any significant points of departure between the two perspectives?
I have not done a detailed analysis as such, but I do get pushback sometimes in discussions. For instance, when people say that Hindus are idol worshippers, I vehemently disagree. Yes, Hindus do see God in many forms, but why should we conform to the Abrahamic framework of a non-inclusive ‘one God’? I believe Hindus often don’t understand the deep differences between worshipping God in many forms and the Abrahamic idea of idol worship.
In Abrahamic religions, the first commandment in Christianity, for example, states, “You shall have no other gods before me.” This means their god is the only god and it is separate from humans. In Islam, too, God and humans are separate, and it is heresy to say otherwise. However, Hindus are not idol worshippers because, in Hinduism, everything comes from the divine source, Brahman, and manifests into various forms, including Ishvara, the supreme personal god, and many deities like Brahma, Vishnu, and Shiva. From Omkara, everything develops, including the various forms of worship.
Hindus should not cater to the Abrahamic view by insisting that they (Hindus) are idol worshippers. Historically, many Hindus have been persecuted because of this misunderstanding. It’s crucial to explain that Hindus are the original worshippers of the oneness of all existence, which is a concept many Abrahamic followers might find hard to grasp because it pulls the carpet from under their feet because of generations of brainwashing about being the pioneers of the oneness of the divine.
For interfaith dialogues, we need to be absolutely clear about our beliefs. We should explain that the worship of different deities in Hinduism is not about seeing them as separate beings but as different aspects of the same ultimate reality. While such simple explanations may not reach everyone, especially those deeply indoctrinated, it’s a start.
Another aspect I take seriously is the Puranas, not literally, but for their deep knowledge. The Puranas suggest different levels of beings, implying that humans are not the only intelligent beings in existence. When Brahma created the world, he created many forms of life, as described in texts like the Shrimad Bhagavatam.
In the West, numerous videos about ancient civilizations like Mesopotamia and their interactions with gods routinely garner millions of views. However, Hindus feel hesitant to discuss their rich Puranic history of interaction with gods with the same enthusiasm. We need to embrace these ancient texts and their teachings because they hold truths about our existence.
When I raise these points, I often receive silence rather than pushback. Recently, I asked about different beings in an email group but got no response. I wish we had more courage to explore and discuss these topics, including our ancient history.
Then, there is the issue of historical timeline. There is so much evidence that goes directly against the Western understanding of history. However, we somehow only talk about the Aryan invasion or migration theories, which confine Indian history to only about 1500 BCE. Yet, there are ancient cities, like the one discovered underwater, that could be over 30,000 years old. In Bosnia, there are supposed pyramids that some say are 25,000 years old.
We should explore and acknowledge this hidden ancient history. We have a living ancient culture that we should be proud of. While those who oppose us are very powerful, this should not stop us from seeking and sharing the truth.
Given that Indian society seems trapped in a colonial mindset, often failing to appreciate their own cultural and civilizational heritage, do you see hope for recovery? Are there any signs of this recovery in recent times?
Hindus have always valued education. They had a great education system during the Gurukul times. Even under British rule, Hindus were focused on educating their children. What they did not appreciate is that the education they received after 1835 (i.e., the English education system) was designed to destroy their own ancient epistemology. The result was that, while they received education that helped them make a living, it made them look down on their own traditions.
This loss of respect for traditional knowledge is a great pity. However, in the past 20 years, there has been a positive change. More people are starting to value their heritage again. Yet, we should not underestimate the challenges we face. We must avoid situations like those faced by Hindus in Pakistan or Bangladesh, where their cultural and religious practices are under threat.
We need to focus on educating the younger generation about what is true and meaningful in life. We should present our traditions and knowledge in a convincing and appealing way. Instead of diluting our message, we should aim high, talking about profound topics.
Not everyone wants to seek the truth, but we should provide the knowledge and let people decide for themselves. By doing this, we can prevent negative influences that aim to make people depressed, selfish, and without purpose. Instead, we should encourage people to find meaning and happiness in their lives by reconnecting with their roots.
Another significant issue facing Hindus is the rapacious conversion machinery operating in Bharat. Do you think Bharat has the right to resist this movement? Can Bharat implement anti-conversion legislation, and is there enough progress in that direction?
The United Nations advocates for freedom of religion, but has anyone wondered what it means to grant freedom to a religion that does not allow others to exist?
We highlight Hinduphobia at the United Nations, but it often feels like a bid for sympathy. While this may be understandable given that Hindus have faced severe oppression for over a thousand years, we need to speak assertively and put forth the real issues in a forthright manner. For instance, we should ask why a global organization should support religious freedom for those who deny it to others. We should also raise the issue of foreign funding for conversion activities in India and lobby for governments to monitor and regulate such activities to prevent undue influence.
While promoting religious freedom is crucial, we must also protect our own traditions and oppose actions that threaten them.
Given the Christian church’s long history of genocide and ethnocide, marked by the destruction of local cultures and civilizations, what can we do to inoculate our masses against this virus?
I think most Hindus don’t know much about Christianity. I never understood why Christian schools were allowed to continue after India’s independence. Many Christian teachers routinely denigrate Hindu traditions. This can influence students to be disdainful of their culture even if they don’t convert to Christianity.
I remember my own school experience, where we were deeply indoctrinated against our pagan forefathers. We were led to believe that we were fortunate to have been born Christian, as being Christian was portrayed as the only path to salvation.
Educating people about the church’s influence is important. Movies can be a very effective tool for this. I’ve seen short movies about Jesus and Mary Magdalene portraying Jesus as very loving and caring. This sort of thing can be very appealing to Hindus.
Unfortunately, even in interfaith dialogs, Hindus are poor representatives of their traditions. I’ve attended some interfaith dialogs and found them painful. Christians praise Christianity, and Muslims praise Islam, quoting from the Bible and Quran, respectively. Meanwhile, Hindus have little to say about their own faith; they instead resort to praising Christianity and Islam!
How can we counter the narrative, perpetuated for the last 200 years and still spread by academia, news media, social media, and the entertainment industry, that portrays Hindutva and Bhartiya culture as evil, oppressive, and even genocidal?
When I was growing up in the 1970s, India had a fairly positive image, at least among university students. We read books like “Autobiography of a Yogi,” and while there was some criticism of Hinduism, it wasn’t very intense. People acknowledged that there were nice aspects of Indian culture, but there was a belief that its religion should be replaced with Christianity or something else.
However, the situation has changed drastically in the last twenty years. Around 2000, as more Hindus started to become more aware and assertive about their cultural and religious identity, the criticism turned more vicious. For instance, I used to write about Vedanta for German magazines. In 2001, I received a letter from an editor saying that spirituality was out and wellness was in. This shift was surprising to me.
As yoga gained popularity worldwide, it was stripped of its spiritual roots. People focused on yoga for physical fitness and stress relief, rather than its original purpose of achieving liberation (moksha). Meditation and mindfulness became tools for managing stress, with little mention of their deeper, spiritual goals. Only a few, like Anandamayi Ma and Amma, spoke about these higher purposes.
In April 2020, after the February riots in Delhi, I was shocked to see what Arundhati Roy was saying on a German news outlet. She portrayed the events in India as if the government was genocidal towards Muslims, even comparing it to Rwanda. This coverage was so biased and inflammatory that it seemed intended to incite further unrest. The narrative was that Hindus, particularly the government, were oppressing Muslims and were on the verge of committing genocide.
This dangerous portrayal fits into a broader pattern of global agendas, like those discussed by the World Economic Forum, which talks about “constructive destruction” and resetting the world order. There seems to be a concerted effort to destabilize India and paint Hindus as villains. This is a preparation, I believe, to justify any future violence against Hindus, making the world believe Hindus deserve it.
Even in America, there are similar attitudes. I have a friend who grew up in a missionary family, and he mentioned that American evangelicals are particularly anti-Brahmin. They would likely support genocide against Brahmins, believing it justified. This perception is dangerous because it falsely portrays Hindus, who are among the most peaceful people, as bloodthirsty aggressors.
Unfortunately, we Hindus often think that by being good and non-discriminatory, we can convince others of our peaceful nature. However, this does not work against the aggressive narratives being spread against us. We will have to be more proactive in presenting our true nature and values to counter these harmful stereotypes and protect our cultural heritage.
Sanatana Dharma is guided by the four Purusharthas: Dharma, Artha, Kama, and Moksha. Modernity seems to push us towards Artha and Kama, leaving Dharma and Moksha almost invisible. What are the societal consequences of such lifestyle choices?
In the West, people often emphasize individual rights. However, in India, I think the focus is not yet on personal rights only but also on duty (dharma). I remember meeting an IPS officer who told me, “You Westerners talk only about rights. We Indians talk about duty.” He added that duty can also make you happy. This is a crucial point.
However, it feels like a race against time, especially with attempts to influence the youth to turn them away from their traditions. There’s a push to make them look down on their parents and seek enjoyment purely for its own sake. The message often is that all religions are bad, which can be misleading.
Instead, we should focus on the search for truth. Hindus have inherited this ancient wisdom, and it’s important to pass it on to the next generation in a way that they can understand and appreciate without rejecting it outright.
We need to emphasize the importance of dharma (duty) and moksha (liberation). If we only focus on karma (actions and their consequences), we miss the deeper purpose of life. Humans have the unique opportunity to escape illusion (Maya) and realize the truth. Therefore, it’s essential to uphold dharma and seek moksha.
Let’s briefly explore the Hindu concept of Vasudhaiva Kutumbakam. For example, Turkey’s earthquake saw prompt aid from Bharat, reflecting this principle, yet Turkey is also known for promoting Islamic radicalization in Bharat. How should one interpret the principle of Vasudhaiva Kutmbakam under such circumstances?
First, we shouldn’t focus solely on looking good. Politics requires finesse, not just idealism. I remember reading in the Mahabharata when Bhishma advised Yudhishthira about governance. Bhishma suggested not always choosing relatives or strictly truthful people as ministers because sometimes, maneuvering is necessary. This initially offended me because truth is important to me, but I realized politicians often need to navigate complex situations.
We can learn a lot from the Mahabharata about handling opponents. It’s important to remember that everyone is part of the same cosmic play (Lila), and we shouldn’t take conflicts too personally or seriously. However, we must do our part wisely and strategically.
In summary, politics needs a balance of astuteness and good intentions. While truth is important, sometimes practical maneuvering is necessary. By learning from ancient texts like the Mahabharata, we can find ways to deal with opponents effectively, seeing them as part of a larger cosmic play rather than enemies. This approach allows us to act wisely and with purpose.
Given that certain religions seem unwilling to coexist peacefully, do you think a peaceful existence is possible? Can religion actually play a role in achieving such a utopia?
Religions, as they are practiced (excluding Hindu Dharma because Dharma), often prevent people from realizing their true consciousness. These religions can be harmful and are sometimes used by negative forces. It’s important to point this out and understand that religious freedom should not include the freedom to harm or eliminate entire groups of people.
There’s an interesting story that illustrates the difference between selfishness and cooperation. In this story, a man invited both gods (Devas) and demons (Asuras) to a banquet. He set a long table with delicious food, but everyone had spoons tied to their arms, making it impossible to feed themselves. The demons, being selfish, struggled and got frustrated. Meanwhile, the gods helped each other by feeding the person across the table.
This spirit of selflessness is the essence of Hindu dharma. However, certain religions do not operate with the principle of selflessness. This might explain some of the conflicts and violence we see.
Ultimately, we should focus on the truth and the higher purpose of Dharma, which promotes selflessness and understanding, rather than ego and selfishness. This approach can lead to a more peaceful and harmonious society.
Thank you, Maria Ji. You’ve been very generous with your time, and this has been a learning experience for us. Do you have any parting messages for our audience?
It takes courage to express what you believe, even if it seems unpopular. I have an advantage because I don’t worry about what people think of me. Sometimes, people tell me that what I say might make others call me crazy. But if I believe in what I say, it doesn’t matter if they call me crazy. It’s just a label.
Our ingrained propensity to try to please everyone needs to be ditched. We need to be assertive about your beliefs. Through sadhana (spiritual practice), you develop intuition and receive guidance, which helps everything fall into place in your life. This is incredibly important.