If by monotheism we mean the idea of a single transcendent God who creates the universe out of nothing (creatio ex nihilo), as in the Abrahamic religions, then that is not found in the history of Hinduism. But if we mean a supreme, transcendent deity who impels the universe, sustains it and ultimately destroys it before causing it to emerge once again, who is the ultimate source of all other gods who are her or his emanations, then this idea does develop within that history. It is a Hindu monotheism and its nature that is the topic of this Element.

In Hindutva as Political Monotheism, Anustup Basu offers a genealogical study of Hindutva—Hindu right-wing nationalism—to illustrate the significance of Western anthropology and political theory to the idea of India as a Hindu nation. Connecting Nazi jurist Carl Schmitt's notion of political theology to traditional theorems of Hindu sovereignty and nationhood, Basu demonstrates how Western and Indian theorists subsumed a vast array of polytheistic, pantheistic, and henotheistic cults featuring millions of gods into a singular edifice of faith. Basu exposes the purported “Hindu Nation” as itself an orientalist vision by analyzing three crucial moments: European anthropologists’ and Indian intellectuals’ invention of a unified Hinduism during the long nineteenth century; Indian ideologues’ adoption of ethnoreligious nationalism in pursuit of a single Hindu way of life in the twentieth century; and the transformations of this project in the era of finance capital, Bollywood, and new media. Arguing that Hindutva aligns with Enlightenment notions of nationalism, Basu foregrounds its significance not just to Narendra Modi's right-wing, anti-Muslim government but also to mainstream Indian nationalism and its credo of secularism and tolerance.

Heathen, Hindoo, Hindu is a groundbreaking analysis of American representations of religion in India before the turn of the twentieth century. Before Americans wrote about "Hinduism," they wrote about "heathenism," "the religion of the Hindoos," and "Brahmanism." Americans used the heathen, Hindoo, and Hindu as an other against which they represented themselves. The questions of American identity, classification, representation and the definition of "religion" that animated descriptions of heathens, Hindoos, and Hindus in the past still animate American debates today.

Each essay in this Companion examines one or more literary texts and a religious tradition to illustrate how we can understand both literature and religion better by looking at them in tandem. Unlike most literature and religion books, which tend to focus on Christianity and take a highly theoretical approach inappropriate for non-specialists, The Cambridge Companion to Literature and Religion offers an accessible treatment of both Dharmic and Abrahamic traditions. It provides close readings of texts rather than surveys of large topics, making it an ideal resource for undergraduate and graduate students of literature and religion.

Fully Human-Fully Divine: Integral Dynamic Monotheism, a Meeting Point between the Vedic Vision and the Vision of Christ is the latest book of John Martin Sahajananda. This books deals with finding the answer to the fundamental question: Who are human beings? He looks for the answer to this basic question in two categories of spiritual traditions, viz., prophetic tradition and wisdom tradition. The wisdom tradition seems to focus on our oneness with God and the prophetic tradition on our humanness. He proposes a view that integrates these two views in an inclusive way. We are fully human and also fully divine. He looks at spiritual life as a dynamic process of evolution in relationship with God. This process he describes as Integral Dynamic Monotheism. In the second part of the book, he explains to us about similarities between the spiritual awakening and spiritual evolution in the Vedic tradition and the biblical tradition. He shows how close these great traditions can come, and when they come close together, they realize what they need from one another to make them richer and fuller. Thus he says that the challenge of Upanishadic tradition to Christianity is to open the nondualistic experience of Jesus, which is the radical love of God for all the Christians. In the same way, the challenge of Christ to the Vedic tradition is to translate its nondualistic wisdom of God, which is the radical love of God, into nondualistic action and social transformation that is the radical love of one's neighbor.

Pharaoh Akhenaten, who reigned for seventeen years in the fourteenth century B.C.E, is one of the most intriguing rulers of ancient Egypt. His odd appearance and his preoccupation with worshiping the sun disc Aten have stimulated academic discussion and controversy for more than a century. Despite the numerous books and articles about this enigmatic figure, many questions about Akhenaten and the Atenism religion remain unanswered. In Akhenaten and the Origins of Monotheism, James K. Hoffmeier argues that Akhenaten was not, as is often said, a radical advocating a new religion, but rather a primitivist: that is, one who reaches back to a golden age and emulates it. Akhenaten's inspiration was the Old Kingdom (2650-2400 B.C.E.), when the sun-god Re/Atum ruled as the unrivaled head of the Egyptian pantheon. Hoffmeier finds that Akhenaten was a genuine convert to the worship of Aten, the sole creator God, based on the Pharoah's own testimony of a theophany, a divine encounter that launched his monotheistic religious odyssey. The book also explores the Atenist religion's possible relationship to Israel's religion, offering a close comparison of the hymn to the Aten to Psalm 104, which has been identified by scholars as influenced by the Egyptian hymn. Through a careful reading of key texts, artworks, and archaeological studies, Hoffmeier provides compelling new insights into a religion that predated Moses and Hebrew monotheism, the impact of Atenism on Egyptian religion and politics, and the aftermath of Akhenaten's reign.