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You have seen them dancing and chanting on street corners or soliciting donations in airports. Their shaven heads, long robes, and sense for the dramatic set them apart from others around them and generate curiosity, sometimes mistrust, wherever they appear. Sociologist E. Burke Rochford, Jr., began his study of the Hare Krishna movement in America in the mid-1970's, only to find himself increasingly drawn to the movement even as he struggled to maintain a critical distance. Convinced to wear beads, chant, and take part in religious ceremonies, as well as to move in for occasional stays, Rochford found his new form of devotion a cause of concern for his family, friends, and colleagues. Participation in the movement's activities, however, enabled him to experience from within the forces at play between a society often intolerant of religious deviation and a religion dedicated to the continual recruitment of new followers. Rochford uses several different sociological approaches--the life history of a single devotee, analysis of male-female recruitment patterns, surveys of members, and extensive field notes--to present the reader with a vivid portrait of the Hare Krishna movement as it has developed and changed in the first twenty years of its existence.

“This book will provide readers with a greater awareness of the spirit of curiosity and inquiry that lies at the heart of the Buddhist tradition, as well as the fruitfulness of maintaining active communication between the Buddhist and scientific commu­nities.” —from the Foreword by His Holiness the Dalai Lama

In Humble before the Void, Impey, a noted astronomer, educator, and author gives us a thor­oughly absorbing and engaging account of his journey to Northern India to teach in the first-ever “Science for Monks” leadership program. The pro­gram was initiated by His Holiness the Dalai Lama to introduce science into the Tibetan Buddhist monastic tradition.

In a vivid and compelling narrative, Impey intro­duces us to a group of exiled Tibetan monks whose charm, tenacity and unbridled enthusiasm for learning is infectious. Impey marvels not only at their enthusiasm, but at their tireless diligence that allows the monks to painstakingly build intri­cate sand mandalas—that can be swept away in an instant. He observes them as they meticulously count galaxies and notes how their enthusiasm and diligence stands in contrast to many American students who are frequently turned off by sci­ence’s inability to deliver easy, immediate payoffs. Because the Buddhist monks have had a limited science education, Impey must devise creative pedagogy. His new students immediately take to his inspired teaching methods, whether it’s the use of balloons to demonstrate the Hubble expansion or donning an Einstein mask to explain the theory of relativity.

Humble before the Void also recounts Impey’s experiences outside the classroom, from the monks’ eagerness to engage in pick-up basket­ball games and stream episodes of hip American sitcoms to the effects on his relationship with the teenage son who makes the trip with him. Moments of profound serenity and beauty in the Himalayas are contrasted with the sorrow of learning that other monks have set themselves on fire to protest the Chinese oppression in Tibet.

At the end of the three week program, both the monks and Impey have gained a valuable edu­cation. While the monks have a greater under­standing and appreciation of science, Impey has acquired greater self- knowledge and a deeper understanding of the nature of learning and teaching in the East and West. This understand­ing leads to a renewed enthusiasm for making his topic come alive for others.