Sources:
- 'Radhasoami Reality' by M.Jurgensmeyer, Princeton
Paperbacks ISBN 0-691-01092-7
- 'The Radhasoami Tradition: A critical history of
Guru Successorship.' Published by Garland Publishing,
Inc., New York, New York, 1992. Author: David
Christopher Lane NB. Online in full here.
Index to
quotes:
Maharaji
'The kind of Hinduism that fascinated Westerners in
the sixties was one of meditation practices and communal
spirituality, and Hindu yoga was of special interest to
those who wished to experiment in world spirituality.
Radhasoami's Surat shabd yoga was seen as one among
several promising styles that Hinduism offered.
Radhasoami teachings were also introduced to
Westerners indirectly, through groups that utilized
Radhasoami ideas but presented them under their own
banner. The Eckankar movement, for example, borrowed
directly from the writings of Radhasoami teachers, and
its founder, Paul Twitchell, was an initiate of Kirpal
Singh. Kirpal Singh had followed his own master, Sawan
Singh, in linking the first phrase in Guru Nanak's
morning prayer, "eckankar," to the highest level of
spiritual consciousness. Twitchell followed suit and made
it the name of his movement. The teachings of the Divine
Light Mission, led by the boy guru Maharaj-ji, are
essentially those of Radhasoami as well, and other
spiritual leaders of the time were also influenced by
Radhasoami teachings .
For a summary of Maharaj-ji's teachings, see Jeanne
Messer, "Guru Maharaj,li and the Divine Light Mission,"
in Robert Bellah and Charles Glock, eds., The New
Religious Consciousness (Berkeley: University of
California Press, 1976), pp. 54-55,'
('Radhasoami Reality' pages 206-207)
Numbers
'Sawan Singh attracted over one-hundred and
twenty-five thousand initiates to Sant mat; the highest
number in history up to that time. [Charan Singh,
Sawan Singh's grandson and eventual successor at Beas,
dramatically eclipsed the previous record by initiating
well over one million and two hundred thousand
disciples.] [*NOTE: Given the tremendous amount
of interest in Radhasoami in India, Charan Singh may well
initiate more seekers in 1989 alone than Sawan Singh
initiated in forty-five years. A remarkable number when
one considers that the Beas satsang does not advocate
proselytizing or advertising. *]'
(D.Lane- Radhasoami Chapter 3)
'As of July 1990, the Beas orgainzation reported a
total of over 1,400,000 initiates; almost all of the
recent growth is in urban India. '
('Radhasoami Reality' page 143)
The appeal of Knowledge which
is beyond Mind and Intellect
'In reviving the idea common in medieval India (and,
for that matter, in medieval Europe) that truth is
ultimately not embodied in logical propositions but in
remarkable persons, the Radhasoami teachers are able to
strike at the heart of a modern problem: the limits of
knowledge. The great advances of modern science stretch
the imagination not only with regard to what is known but
also with regard to what cannot easily be known. In the
deep uncertainty that comes with this awareness, the
Radhasoami teachers offer the calm and security of a
relationship: a bond with those who have mastered
knowledge far beyond the reach of any conventional
mind.'
('Radhasoami Reality' page 87)
The desire to know 'Someone
Important' / Biblical parallels
'Those who do escape, and embrace the Radhasoami
faith, are linked not only to a special knowledge but
also to a special person. For Westerners, such reverence
requires a leap of faith. It is not surprising, then,
that the words of Western satsang"s often take on a
biblical luster when they ponder the master's glories. "I
sit at the feet of one whose powers are not limited by
time or space," Julian Johnson wrote, "whose very glance
has in it the power of death or of eternal life; aye,
whose commands even the waves of this ancient sea must
obey.' Another Western satsangi, an African American from
Chicago whose three brothers are all Baptist preachers,
said that his interest in Radhasoami stemmed from his
interest in the Bible: "I had always wanted to live in
biblical times," he said .'
('Radhasoami Reality' page 215)
Guru as God
'Even more impressive, of course, is the conviction
that behind this physical appearance is in accessible
form of God. At the end of the evening sessions that
Master Charan Singh held for his Western followers oil
the second floor of the Beas guesthouse, all would rise
and hold their hands prayerfully as he walked down the
aisle and down the stairs. As soon as he left the hall,
the crowd would scramble to the balcony for one last
glimpse of his presence as he crossed through the garden
and returned to his own residence. On one of these
occasions an American man softly said, "There goes
God."
Since people with Christian and Jewish backgrounds are
unfamiliar with the concept of semidivine holy men, the
master must be fully God, or at least have sufficient
spiritual weight to bear the role played by scripture and
revelation in biblical traditions. One American satsangi
from Georgia said that he was attracted to the Radhasoami
tradition because Christian religious teachers lacked a
voice of authority and could not give him "straight
answers," whereas the Beas masters could. Others are
inspired by what appears to them to be the manifestation
of Christ in the present day. For those Western satsangis
who are more secular, the master's teachings replace
older forms of philosophy, explaining "the origin and
purpose of life."'
('Radhasoami Reality' page 215)
Psychological
Motivations for wanting a Master
'In addition to the religious and philosophical
reasons for thinking of the master in ultimate terms,
there are psychological motivations. Sudhir Kakar points
out that the exaggeration of the master's qualities goes
hand in hand with the magnification of one's own pride in
knowing such a person. These "psychological mechanisms of
idealization and identification," he says, "give a
newfound centrality to the self." According to Kakar,
"the uncritical eulogizing of the guru" is linked to "the
disciple's desperate need for idealization and
identification with the Master.' By enlarging their
master's role in the cosmos, some disciples may be
magnifying their own, and they see in their master's
features the ideal characteristics they hope for in
themselves.
An American devotee, Katherine Wason, describes how
she was imtially attracted to the "kind, beautiful face"
of the master because it emanated power and love." Julian
Johnson also used the language of love in describing his
master, whose heart "holds only loving kindness to all"
and whose voice "is vibrant with love." These words
signal what is perhaps the most personal motivation
drawing Johnson and other devotees into the
master-disciple relationship, the longing for an intimate
union. This desire often finds expression in poetry, as
in this bit of doggerel composed on the occasion of
Charan Singh's visit to the United States:
It's Master's love that brings Him here
To help America bloom,
To purify the atmosphere
As Love, for love, makes room.'
('Radhasoami Reality' page 216)
The
need for a living Master
'There are other benefits to be gained from the link
with the master's power: a sense of security, for
instance, which she experiences as love. "If you have the
love of the master in your heart," Parsini says, "you are
strong and unafraid and at peace within." Other religious
traditions also supply such assurances, of course, but
Parsini has no use for a religion with an absentee Lord,
and on that account is unmoved by both Christian and Sikh
religiosity. She has often visited an attractive new Sikh
gurdwara near her home, but she challenges the Sikh
notion of divinity. "Where is their guru?" she asks. "I
looked around and didn't see any." At the Beas Dera she
is not disappointed.'
('Radhasoami Reality' page 197)
Events
provide theatrical backdrop for the vision of the
Master
'PARSINI is a village woman in an urban region. When
she goes to the Beas Dera, she does not see the world of
K. L. Khanna and the other administrators, except for the
products of their labors; that is, the Dera itself and
the gala events that provide a sort of theatrical
backdrop for her vision of the master. Their world
touches but never quite intersects hers.'
('Radhasoami Reality' page 195)
The
need for Centres
'The charisma of any society, argues Clifford Geertz,
is conveyed not only through its leaders but through a
sense of a center. Geertz describes such centers as
"concentrated loci of serious acts." They are the
"arenas" in a society, "where its leading ideas come
together with its leading institutions" and where
"momentous events" are thought to occur. These centers,
Geertz suggests, are a vital part of the charisma of
leadership, for they convey a sense of "being near the
heart of things." At the heart of Radhasoami is the
master, and the place where he lives becomes the
Greenwich that supplies the mean for the rest of the
world. That place becomes the intersection where sacred
and mundane orders of reality meet, a sort of axis
mundi.
For these reasons, the Radhasoami colonies have often
been created with utopian visions, as experiments in
social living. There are a great many differences among
them, however. Many of the colonies are small, but
several are sizable: Dayalbagh at one time occupied over
three thousand acres of land, and Beas is sufficiently
large to be declared a township.'
('Radhasoami Reality' page 149)
The
same motto as early Divine Light Mission at
Dayalbagh
'The cosmopolitan, genteel atmosphere at Dayalbagh
befits what Anand Swarup envisaged as a socialism of the
elite-the "Aris-Demo" ideal, as he called it. Swarup
wanted Dayalbagh's residents to "act as if they were a
Democratic Community of Aristocrats - Aristocrats, not on
account of wealth, etc., but Aristocrats in
Spiritualism." Aristocracy was not to mean a life of
leisure, however, as Gurcharandas Mehta dramatically
showed; he is said to have "denied himself rest and
comfort and lived up to the great motto 'Work is
Worship.' " At Dayalbagh hard work and a sense of being
elite were compatible.'
('Radhasoami Reality' page 64)
Significance
of Darshan
'....remarkable, is the ability of a master to
transmit his or her power through darshan. This word,
"vision," refers to seeing and being seen by the master
and the benefits thought to be transmitted in that
exchange. In the wider Hindu tradition, darshan refers to
the visual interaction between devotees and temple gods
but is also sometimes applied to the sight of holy
people.
This is especially so in Radhasoami, for its teachings
maintain that the eyes are energy centers and energy
transmitters; hence the meeting of eyes between master
and devotee is a moment of dramatic spiritual
interaction. One Radhasoami writer described it as the
ultimate aesthetic experience. "On beholding the Guru,"
he claimed, "there is an indescribable ecstasy which is
spontaneous and permeates every pore of the body."
Darshan might also be regarded as a sort of spiritual
ingestion, and with that comparison in mind, L. A. Babb
has suggested that the principle behind it is "You become
what you see." The physical sight of the master helps the
devotee to appropriate the master within and fashion a
true internal image of the guru.'
('Radhasoami Reality' pages 83-84)
The
significance of the Masters Feet
'Often the least desirable elements of the guru's body
are singled out as being of spiritual value: hair and
nail clippings, for example, and anything associated with
the feet .The most common representation of a departed
master is his sandals, often placed prominently on the
throne where he once sat. By the same token the feet of
living masters also merit special attention; songs
celebrate their beauty and saving power. A striking
passage in Swami Shiv Dayal's biography describes how two
women devotees would sit beside him and adoringly stroke
his feet and suck his toes . The logic of this
foot-worship-common throughout the Hindu and Buddhist
world-is straightforward: the lowest level of an exalted
figure, such as a deity, is the point at which the less
exalted can make contact.'
('Radhasoami Reality' page 68)
Darshan
Events / Festivals (Bhandararas)
'At Beas, the crowd is enormous. Tens of thousands
participate, more than can be contained within Beas's
Satsang Ghar, and services are held in a huge open field
behind the building. Despite the size of the crowd, each
member of the congregation is able to file past the
master and receive the blessings of his darshan directly
and close at hand. Given the multitude, this takes quite
a while, so a special time is usually allotted for it in
the early afternoon. The master arrives after an
interlude of privacy and midday, rest and seats himself
beneath an umbrella on top of a platform ten feet or so
above ground level. The congregation has been waiting
quietly on canvases that have been stretched over the
bare earth, the women on the right and the men on the
left. A separate place is left at the very front for
foreign devotees.
Darshan is the high point of the spiritual day, a
moment of eucharistic participation in which each
observer becomes an actor. Kakar, a psychoanalyst,
observes that "the transformation of the disciples' faces
as their eyes looked into his" was "remarkable," and he
likens the "whole transformation" to that experienced by
a "nursing infant." At the end of darshan the devotees
are nourished even more literally: they receive prasad, a
gift of food similar to that received in Hindu temples
and Sikh gurdwaras, and it also transmits the guru's
power. In the granting of darshan and the giving of
prasad, a transfer of power is thought to occur, an
alchemy by means of which the guru takes in the gross
love from his devotees and gives back a spiritual
love.'
('Radhasoami Reality' page 179)
Travelling
to Events
'The events at Beas are different, however, and her
eyes light up when she describes them. "Everyone goes to
the bhandaras," she says. On those occasions she gathers
together a group of her friends and they make the entire
trip a festive undertaking. The journey takes most of the
day, even though Beas is only about forty miles from
home. They begin by crowding onto a perilously overloaded
scooter-taxi to Rupar, then board an equally crowded bus
to Jalandhar, and take another to the stop on the
Jalandhar-Amritsar road that is nearest the Dera. They
walk the final three miles, although in some instances
the driver of a creaking horsecart will urge them to
scramble on board for the last stage of their journey.
All this is part of the excitement, for in Parsini's
mind, the bhandara begins "as soon as we leave the
village."'
('Radhasoami Reality' page 198)
Satsang,
Darshan and Service (Seva) at Events
(Bhandararas)
'The four events in a bhandara day - satsang, darshan,
seva, and the collective meal-summarize the Radhasoami
experience. At the center of each is the master. In the
first two events, he presents himself in audible and
visible form; in the second two, he allows the devotees
to respond, through acts of service and through partaking
of his food. Simply by following the routine of any
bhandara day, those who are unfamiliar with the
Radhasoami faith gain a sense of what it is all about:
service, community and the spiritual power of the
master.'
('Radhasoami Reality' page 180)
Being a
part of the crowd
'Simply being part of the crowd is a great thrill for
Parsini. All the attention focused on the master
corroborates Parsini's conviction that he is a sacred
person, and the size of the crowd gives her a feeling of
pride. During darshan, when each person comes to the
front of the audience for a brief visual contact with the
Lord, she joins her friends in songs of reverence as they
move up the crowded aisle to have his gaze directed at
them, even for a fraction of a second.'
('Radhasoami Reality' page 198)
Pictures
of the Master for sale
'In the Agra branches, where meditation practices
include visualization of the master's face, pictures of
the masters are a popular sales item. At Beas, however,
the popularity of these pictures is in defiance of the
Master's warning that such external images are not to be
used as an aid to meditation . Only the internal picture
avails.'
('Radhasoami Reality' page 98)
Local
Satsangs
'Approximately ten miles away in the town of Rupar a
plot of land has been purchased by local satsang's and
satsang is held every Sunday, but Parsini and her village
friends show little enthusiasm for it. "It's mainly for
shopkeepers," she explains.'
('Radhasoami Reality' page 198)
'At the front of the meeting halls is a raised podium
for a speaker, or with luck, a master; a picture hanging
on the wall behind the podium reminds the faithful that
even when he is not physically present he is, in a sense,
there.'
('Radhasoami Reality' page 114)
'The homilies of both preachers and masters are
devotional; they urge followers to love the master,
accept his love of them, and radiate that love in the
service, righteousness, and humanity of daily life. Some
theological concepts are discussed-such as nam, "the
Name," which is the ultimate revelation of the
Absolute-but allusions to the soul journey and the higher
regions are made only in the most general way, in
references to the spiritual dimension of the self or the
promise of the world to come. Particulars about the
mystical path of meditation are left to the writings of
the masters and their special discourses; and although
the congregation will usually meditate together prior to
the readings, satsang is primarily the time when the
other path to spiritual achievement-devotion receives its
due.'
('Radhasoami Reality' page 115)
Music
at Satsang
'One of the things that makes the simple liturgy
special is the beauty with which the verses are chanted.
In satsangs held outside of India, the verses are read
without musical intonation, but in India, satsangis
prefer to hear the medieval sant texts in the musical
form for which they were written. "Music consoles and
silences the mind," one master explained, "and it leads
to hearing the music inside.'
('Radhasoami Reality' page 115)
Video
events
'Sometimes the need for quoting the master at length
is satisfied by a modern spiritual resource: a cassette
tape recorder projecting the master's own voice. This is
particularly popular in meetings held abroad, as are
televised satsangs through videotape cassettes and
VCRs.'
('Radhasoami Reality' page 116)
Poetry
of Nanak Kabir etc.
'In satsangs connected with the Beas branch the
scriptures used are frequently the Sikhs' sacred text,
the Adi Granth, a compilation of poetry from the medieval
sants, including Nanak, Ravi Das, and Kabir. Additional
sant poetry may also be used, as are verses from the Sar
Barchan of the first guru and the Ghat Ramayana of Tulsi
Sahib.'
('Radhasoami Reality' page 115)
Connection
with The Sant Tradition
'The best known of the medieval sants are Kabir and
Nanak . The former, said to have been born a Hindu but
raised a Muslim in the fifteenth century, composed in a
terse, vigorous style that even in English translation
has a fresh, modern appeal." (Others from the medieval
period who are commonly regarded throughout India as
sants are Ravi Das, Nani Dev, and Dadu. Other bhakti
poets who are often linked with these figures are Mira
Bai, Sur Das, and Tulsi Das; their poetry is usually
addressed to particular forms of the gods rather than to
a formless divinity, which is the usual criterion for
demarcating those poets known as sants from writers of
sacred devotional poetry in general.)
Through abrupt, mind-churning conjunctions of images,
Kabir would jolt his listeners out of their complacent
satisfaction with the exterior realities of life and
introduce them to a sharply different, almost
indescribable realm within. Nanak was less innovative as
a stylist and is remembered more for his concepts,
especially his attention to the unknown name of the Lord
as the access to spiritual union. Nanak is also
remembered by the Sikhs as the first in a lineage of ten
masters that extended from the sixteenth to the
eighteenth centuries; these ten are collectively esteemed
as the founders of the Sikh community.
Although it is difficult to identify a definite core
of motifs that can be found in the writings of all the
sants, the following themes are widely shared: the
concept of the absolute as beyond human attributes
(nirguna, without qualities), and by implication the
judgment that the entire Hindu pantheon is insufficient
if taken in its own terms; the persuasion that all forms
of religious leadership and accomplishment-those claimed
by Brahmans, yogis, and the like - are ultimately
invalid, save one, that of the devoted follower of the
Lord, whose own achievements in spiritual matters enable
him or her to serve as a model for others; the conviction
that such spirituality is essentially interior rather
than bound up with external forms of piety and
religiosity; the belief that this interior experience can
be invoked through a sacred word or name; and the
expectation that those who follow the path of spiritual
growth will enjoy a spiritual fellowship (satsang) with
one another.
The Radhasoami tradition displays an allegiance to
each of these tenets, but each is refracted through a
lens peculiar to Radhasoami.'
('Radhasoami Reality' pages 22-24)
Service
at Events
'Darshan is not the only moment during the bhandara
when Parsin, and her friends are singled out: they are
also given tasks. To her there is nothing unusual about
the seva of moving loads of dirt on her head-whatever
lessons of humility are to be learned through this labor
were taught to her almost from birth- but at bhandara it
is blessed by the presence of the master, members of
upper castes and foreigners. And in addition, she and her
friends are given special assignments. Several of them
have been designated sevadars. Parsini, for instance,
works in the kitchen where chapattis are made and lentil
soup is cooked to feed the thousands. She spends an hour
and a half each day helping to stoke the fires and roll
out the chapattis with dozens of other women assigned to
that role.'
('Radhasoami Reality' page199)
'Most of the money and labor that is contributed in
the name of the master is used to build up the Radhasoami
organization. The effort of helping to move piles of dirt
from one place to another may seem a token gesture, but
when multiplied by the efforts of thousands of devotees
it leads to the creation of new dams, roads, and fields
that are a tangible benefit to the whole community.
Administrative work is also done as an unpaid act of
seva, often by retired executives. The organization that
coordinates it is known as the Seva Samin (service
society), which one administrator described as "the
grandest of ideas ." In Radhasoami organizations, unlike
their secular counterparts, administrators are able to
steer their agencies towards the noble purposes for which
they were founded without any concern for profits or
competitors. Even at Dayalbagh's factories, the purpose
is not to yield a profit but "to engage in seva as much
as possible ." At Beas, volunteer workers are called
sevadars (providers of service), and during festival
occasions vast networks of them do everything from
managing tea stalls to keeping the queues at bus stands
in proper order. They wear armbands with the word sevadar
emblazoned in red, and receive a special satsang from the
master as a reward for their labors.'
('Radhasoami Reality' page 143)
The
close servants of The Master
'Sawan Singh, in turn, had several disciples who
served him with a passionate exclusivity. In addition to
Bibi Rukko, there was a bachelor named Shadi who "could
not stand women," but who was a "very loving devotee" of
Sawan Singh . He looked after the master constantly and
reserved for himself the special tasks of preparing the
master's bed and removing the socks from his feet . At
Peepalmandi in Agra, a young European devotee lived in
the household of his master, A. P. Mathur, whom he served
"spiritually, mentally and physically,' in order to love
Mathur the way Rai Saligram was said to have loved his
master: "as Radha loved Krishna . These metaphors of love
are strong, for they point toward the ultimate union
between the souls of disciple and master that is the goal
of Radhasoami spirituality.'
('Radhasoami Reality' page 140)
Servile
Love
'With such evidence of devoted service and servile
love, it is also no wonder that Radhasoami devotees would
think of love and seva as united. Love is considered an
act of seva, and seva the expression of love. Anand
Swarup regarded the two as equal and used a metaphor from
science to describe this equation:
If you are given a piece of iron and are asked to
make it fly into the air, you shall have to employ either
of the two methods, viz either you will grind it so fine
that, reduced to smallest particles, it may fly into the
air, or you will heat it on fire until it is converted
into gas and mixes with the air. Exactly the same two
methods are employed to refine the mind, that is, either
it is purified or made tender by selfmortification or it
is made extremely fine and pure through the fire of
divine love .
Other masters have claimed that self-mortification is
not an alternative to devotion but a complement to it.
"Real love demands complete surrender," Sawan Singh
explained, for in the eyes of a true lover "all worldly
things are dead.' The implication is that ardent feelings
of devotion are not enough, and that true devotees will
give their all."
"The only requirement is that the service at hand must
allow one to diminish the grip of one's own ego and lose
oneself completely in the master's love."'
('Radhasoami Reality' pages 141-142)
Money
Pledges
'Finally, there is "money seva": cash offerings and
pledges that are expected to average a tenth of the
devotee's salary. There is no attempt to enforce this
tithe, however, and appeals for funds are seldom heard at
Radhasoami gatherings. Instead, some people have had to
be restrained from giving too much Rai Saligram, it is
said, "placed His entire monthly salary at the Lotus Feet
of Soamiji Maharaj ." In most cases the money is not
placed at the master's feet, however, but in a trust fund
maintained by his organization. Even though it does not
go directly to the master, this money is still considered
seva because it is given in the master's name and for
purposes he has designated. Moreover, it helps to sustain
the satsang, the family of the master. As one master
explained, "love and service to the devotees of the Lord
is love and service to the Lord Himself."'
('Radhasoami Reality' page 143)
Initiation
'The link between master and disciple, greater soul
and lesser soul, is established at the time of
initiation. It is a marriage of an extraordinary sort, an
enduring union meant to last a lifetime and more. Through
the initiation rite, the master transmits the technique
of surat shabd yoga to the devotee and, what is more
important, imparts the power to utilize it. The high
point of the initiation event is reached when the two
come together, master and disciple, in what is described
by one Radhasoami master as a magnetic attraction. In
some cases the initiate experiences this as the sudden
awareness of remarkable sound and light within. The Ruham
Satsang master, Kirpal Singh, would quiz his initiates to
determine whether they had, indeed, received some unusual
experience, and most would affirm that they had.'
('Radhasoami Reality' page 95)
Mass
Initiations
'At Beas, initiation is often a mass event; thousands
of people file past the master in multiple lines to be
selected, and they later form small groups to receive the
charged names from the master's assistants.'
('Radhasoami Reality' page 96)
Intimate
Initiations
'Masters who have smaller followings can afford to be
more intimate. Thakar Singh, for instance, meets with
initiates in small groups on three separate occasions. In
the first, instructions are given; in the second,
sittings are held to impart the light and the sound; and
in the third, the initiate's progress since the second
session is reviewed.'
('Radhasoami Reality' page 96)
Instructors
'Followers of Beas who live outside India receive an
intimate initiation from the master's representatives;
Roland deVries, one of his chief representatives in the
United States, says he tries to create "a ceremony of
tremendous beauty. "'
('Radhasoami Reality' page 96)
Requirements
for Initiation (vows)
'At the time of Radhasoami initiation, candidates are
questioned about their capacity for detachment and
control. Special attention is paid to their habits
regarding the use of drugs and alcohol, the eating of
meat, and sex. From a Western point of view, the
seriousness with which diet is regarded is the most
unusual feature of Radhasoami requirements. Radhasoami
teachings insist on strict vegetarianism, forbidding even
the eating of eggs. Initiates are not allowed "even an
occasional plate of soup containing eggs, fish, fowl or
meat or meat broth."
These are the Beas and Ruham Satsang requirements;
similar moral strictures are required at other branches.
At Dayalbagh, for example, the five vows taken at
initiation oblige satsangis to avoid intoxicants, refrain
from eating meat, be financially self-supporting, accept
Radbasoami as the true name of God, and not divulge the
secrets of the meditation practices (Souvenir, p.
304)'
('Radhasoami Reality' page 129)
'In addition to the transmission of spiritual names,
initiation includes vows of moral purity and advice on
how one should engage in surat shabd yoga. The precise
techniques are kept secret, but it is widely known that
they involve ways of listening for the sound and looking
for the light.'
('Radhasoami Reality' page 96)
Role of
Secrecy - Exclusivity
'This notion that beyond the more accessible,
scientific teachings of Radhasoami is a more rarefied
truth might explain why there is an air of secrecy about
some aspects of Radhasoami teachings and practices. One
of the first descriptions of Radhasoami by an outsider, a
Christian missionary in India, called it "a semi-secret
sect." Some say the reference to Radhasoami teachings as
the "secret of secrets" suggests only the intimacy of the
truth that is conveyed from master to disciple, not its
exclusivity. Even so, the Soamibagh branch has stamped on
a manual of meditation practices that "under no
circumstances" is it to be shown "to anyone who is not a
follower of the Radhasoami Faith . Similarly, the Beas
and Ruham Satsang branches keep their initiatory mantra a
secret: satsangis are forbidden to divulge the words
whispered to them at the time of their initiation.
The fact that a certain amount of secrecy surrounds
Radhasoami teachings and practices means that the
Radhasoami knowledge is special, something meant only for
a few. "It is an amazing thing," a woman from South
Africa remarked to me at the Beas Dera, "to think that
this treasury of information is held in the hands of such
a small circle as ours. What the world wouldn't give to
know what we know !" Knowing what others do not know is
indeed an exciting aspect of faith, and this feeling of
rare privilege is enhanced, for Western satsangis, by the
fact that the truths are to be found in an unusual and
distant land.'
('Radhasoami Reality' page 214)
Relevence
of 'practice' to remove doubts
'When Paul Brunton the author of 'A Search in Secret
India', visited Dayalbagh in the 1930s, he was attracted
to what he described as the " suavely-spoken flow of
subtle, recondite ideas" that came from the Great Master
of Dayalbagh, Anand Swarup. Brunton saw in them the
perfect blend of science and spirituality he was seeking.
Still, he had doubts. "You say that the only way to
verify these statements is to practise your Sound-Yoga
exercises," Brunton said to the Dayalbagh master. "Can
you not give me some personal experience first, some
convincing proof at first hand?"
Anand Swarup assured him that he could not, that the
proof was in the practice. "I am sorry," Brunton replied.
"I am built in such a way that it is difficult to give
belief before proof." Swarup then turned up his hands in
what Brunton described as "a helpless gesture."'
The Dayalbagh master's gesture expressed a genuine
dilemma in Radhasoami's compromise with modern thought,
for its truth is a matter not only of knowledge gained
through experience, but of a state of mind, a level of
truthfulness. This true consciousness comes about not
just as a result of Radhasoami spiritual exercises but
because the practitioner develops a trusting relationship
with the master. These two aspects of Radhasoami are
related, for the yoga practices are the means by which
the master transforms the self. Ultimately the practices
make sense only as part of the master's process for
redeeming and transforming the world.'
('Radhasoami Reality' page 88)
Meditation
- The Variety of Techniques
'"One is expected to meditate two to four hours daily,
the early hours before dawn being preferred. "
"As the yoga begins, the devotees close their eyes,
and repeat the name or names of the Lord that were given
to them at the time of initiation. They may also close
their left car in an attempt to block any sound coming
from that direction and listen only for sound coming from
the right and from above.' In their minds they attempt to
shut out all thoughts and images save one: a mental
portrait of the face of their master, which they attempt
to project onto an internal screen between and slightly
above the eyes. They focus on this image, repeat the
divine names, and listen for the sound, and as they do,
they may see the form of the master glow as if excited by
an electrical current. Then it radiates a brilliant
light, and the sound, distant at first, becomes close and
clear like the rushing of many winds. The body goes numb.
The journey has begun.
At least that is what is supposed to happen, but the
experiences of any two devotees are never exactly alike,
and the instructions sometimes vary. Kirpal Singh, for
instance, advised against deliberately creating an
internal image of the master in one's mind, saying it
should come on its own accord. Some form of surat shabd
yoga practices are essential to all followers, however,
and most devotees will try them again and again, for
these simple exercises are only the beginning.'
('Radhasoami Reality' page 88)
Practise
(Abbyas)
'An extraordinary journey lies beyond, and
experiencing it is the great promise of Radhasoami faith.
The activity that enables one to undertake that journey
is called abbyas, literally "practices," which include
the initial exercises, simran (repetition) and dhyan
(contemplation)- repeating the names of the Lord and
visualizing (or waiting for) the master's image. These
are prerequisities to bhajan, which means "song" but is
also etymologically linked to "love." In the Radhasoami
context it is the spiritual exercise of riding the divine
current through interior realms until one reaches one's
ultimate home.
Reaching that home is what salvation in the Radhasoami
sense is all about. It is granted through the grace of
the divine master, but by arduously following the
instructions for surat shabd yoga, followers have the
opportunity of participating in their own salvation.
Initiation into these practices is tantamount to baptism
into the faith.'
('Radhasoami Reality' page 88)
Experiences
during meditation - sounds
'Radhasoami masters give advice about what the soul
should avoid - e.g., images of houses, gardens and
people-and what it should seek .In the latter category
are certain sounds. "Stick to the bells," Charan Singh
once advised, "and put your attention into that deep,
melodious gong sound ."
Hearing the sound of a bell is often said to be one of
the first signs that the soul is moving out of the body.
According to one Radhasoami master, the cue comes when a
rather ordinary metallic sound begins to change into the
pure tone of a bell. The wife of Darshan Singh tells a
charming story about how, shortly after she was married
but before she was formally initiated, she was in the
presence of Kirpal Singh and heard the sound of bells
without knowing where they came from or what they meant .
Ordinarily, however, practitioners know what the light
and bells mean because they have been looking and
listening for them intently during their meditation. The
main activities of meditation are to sit quietly not
necessarily in the familiar lotus position but in any
comfortable posture - and listen for a sound coming from
the right and above, and to block out all thoughts.'
('Radhasoami Reality' page 98)
Shutting
off the senses
'There are, however, other physical aids to
meditation. In addition to simran and dhyan are attempts
to block the "nine windows of the body, a practice
similar to the spiritual exercises of Nath yogis."
These"windows" include the eyes, ears, and nostrils, the
anal and genital openings, and the mouth. The point is to
discourage the soul from continuing to search outward for
sensual pleasures and encourage it to turn inwards and
upwards toward the tenth opening of the body, the
invisibIe third eye. The precise way in which the eyes
and ears are blocked and the body attuned is secret, but
Rai Saligram's published instructions advise initiates to
hold a finger over their left ear, thus turning away from
the direction where Shiva and Shakti reign. An early
missionary account by Hervey Griswold describes a
somewhat different pose: the little fingers of each hand
are placed in the center of the forehead, with the thumbs
pressing each ear shut. Griswold also mentions that a
flame may be visualized in addition to the form of the
master.'
('Radhasoami Reality' page 99)
The
Pitfalls of Expectations in Meditation
'Considering the importance that Radhasoami places
upon the triumphant Journey of the soul, it seems a pity
that for many followers the timeconsuming, lonely,
repetitive hours of intense interior practice produce
nothing, at least nothing resembling what the glamorous
descriptions of fabulous realms have led them to
expect.'
('Radhasoami Reality' page 107)
Followers
are forbidden to discuss their experiences
'It is impossible to calculate just how successful the
thousands and thousands of attempts at surat shabd yoga
have been, for Radhasoami masters forbid their disciples
to discuss such matters either among themselves or with
outsiders. Among those adherents who have been willing to
talk about what happens during meditation, only a few
claim to have experienced anything remarkable. During a
gathering of some seven hundred foreign devotees at
Delhi, a middle-aged American angrily confronted Master
Charan Singh and complained that his eighteen years of
arduous simran and dhyan had produced absolutely nothing.
Charan Singh sympathized but offered only the suggestion
that he should try again." Not everyone who tries, he
explained, will be privileged to see the higher regions
during this lifetimes.'
('Radhasoami Reality' page 107)
Practise
is not everything - Faith counts
'Many followers of Radhasoami seem quite content to
travel life's road without being dazzled by special
experiences, and others seem to have little interest in
even trying. "I know I should do my abhyas more
frequently," a woman at Dayalbagh said, "but I haven't
the patience or the time, and to tell the truth I don't
think I'm much good at it." For her, and for the many who
try but fail, the grand dimensions of the soul's journey
must be taken on faith. Those most determined to achieve
spiritual success are devotees from Europe and America.
Many of their Indian peers, by contrast, are satisfied
with whatever level of spiritual achievement has been
allotted them, reflecting a traditional Indian acceptance
of the idea that some people in this world are more
skilled in spiritual matters than others. Nevertheless
all are encouraged to try to reach the higher realms, so
many who try no doubt fall.'
('Radhasoami Reality' page 107)
The
Solace of Devotion
'If this leads to frustration, Radhasoami teachings
provide a salve: a parallel path to god-realization that
shortcuts the way through ascending realms to the
ultimate reality. This path is bhakti, loving devotion.
Some Radhasoami teachers put it on a par with surat shabd
yoga;"' others rank it even higher. "Love," the Great
Master at Beas explained, "is the most powerful and
effective of all practices to meet the Lord." His own
master, Jaimal Singh, put the matter even more
dramatically in a letter written to the young Sawan
Singh. "Even after a hundred years of Bhajan," he wrote
to his youthful disciple, "one does not get so purified
as by an intense longing for Darshan, provided that
longing is real and true, and that the love for the Sat
Guru is from the innermost heart."'
('Radhasoami Reality' page 108)
Mind /
Intellect versus Heart
'The devotional shortcut sounds easy, but it is not
always so. Simple folk, such as the many villagers who
flock to the presence of the master, are thought to be
better candidates for it than their educated, urban
counterparts, since they are less subject to the
deviousness of the intellect. "Those villagers are
lucky," one American devotee said enviously. "The master
simply tells them to concentrate their thoughts here"-
pointing to her forehead-"and think of him, and they're
on their way to Sach Khand." The more sophisticated
devotees cannot rely on devotion alone, for the power of
their minds is too great for love to conquer directly;
hence the need for hours of introspective mind
control.'
('Radhasoami Reality' page 109)
Master
provides reassurance and can intercede in
Salvation
'Even if those hours (of practise) do not
produce results, one reassurance remains: such devotees
are still in touch with a master who resonates with the
energy of the higher realms and who can intercede on
their behalf. Their love for him may still prove to be
their salvation. And even if the soul's journey to Sach
Khand may appear so arduous as to be impossible, still it
serves for the Radhasoami adherent as a symbol of
ultimate optimism. By ennobling and giving meaning to the
journey that each person undertakes in life, the cosmic
Journey affirms the possibilities of human experience. It
clarifies who the would-be journeyer is, the nature of
the world through which he or she journeys, the marvelous
end that is possible, and the cause of any pitfalls along
the way. It provides a cognitively satisfying road map,
even if one is unable to make the trip. Since the modern
world succeeds so dismally in giving a pattern to any of
these matters, the Radhasoami view is, for those who
accept it, a wonder indeed.'
('Radhasoami Reality' page 109)