Introduction
There are now several popular
religious movements in North America which owe their
existence, either partially or wholly, to the Radhasoami
tradition of India. The spectrum ranges from immediate
connections, as in Eckankar and the Divine Light Mission
whose founders have taken initiation from one of the
Satgurus, to associative influences where sects have
borrowed (and, in some cases, plagiarized)
writings and spiritual lineages from Radhasoami.
All of these new panths, though, have one thing in
common: they give significant emphasis to the Shabd,
the transcendent power which is believed to be the
creative and sustaining force of the universe (it is also
known as the "Audible Life Stream" or the "Music
of the Spheres").
And though there are groups which speak of this "Sound
Current" which are both anterior and exterior to the
Radhasoami tradition, all of the new movements under
discussion have based their knowledge and writings on
Radhasoami's own particular interpretation of Surat
Shabd Yoga, the practice of uniting the soul with the
internal sound energy.
In this article, I will describe the
relationship of these American religious movements to the
Radhasoami tradition and then will examine the reasons
why there is such a strong tendency in these new
panths to deny their living religious
heritage.
Index
The Radhasoami Tradition of
India
What distinguishes Soamiji's teachings
The more prominent North American
groups affiliated to Radhasoami
- Dr. Bhagat Singh
Thind
A spiritual teacher and an activist for Indian
rights
- Paul Twitchell and Eckankar
The most controversial of the new panths
- John-Roger Hinkins and
M.S.I.A.
His teachings are almost exactly the same as
Eckankar's
- Divine Light Mission
Its connection to the Radhasoami tradition
- Walter Baptiste, Dr. Ramamurti Mishra,
and Ray Stanford
Lesser-known individuals and groups
Genealogical Dissociation: Emergence
and Repression in the New Panths
Why such a denial of their religious heritage?
Notes
The
Radhasoami Tradition of India
The name Radhasoami has been
generally applied to those gurus and gaddis (the
seat/residence of a saint, living or deceased) who trace
their spiritual lineages back to Shiv Dayal Singh
(1818-1878), the proclaimed founder of the movement who
resided in the city of Agra, in the Uttar Pradesh
District of India. "Soamiji Maharaj,"
as Shiv Dayal Singh was called by his disciples, came
from a family of Nanak-panthis and was primarily
influenced in his religious upbringing by the nirguna
bhakti poetry of such Sants as Kabir, Nanak, Paltu, and
most significantly Tulsi Sahib of
Hathras.
What distinguishes Soamiji's teachings (and
subsequently those of the Radhasoami tradition) from
Vaishnavism, Tantrism, Goraknathism, Saivism, and other
forms of Indic piety is essentially the emphasis he gives
to three cardinal precepts:
1. Satguru, both as the Absolute Lord (nirguna) and
the living human master (saguna).
2. Shabd, which encompasses both varnatmak (spoken or
written) and dhunyatmak (transcendent melody) expressions
of the Supreme Lord (SatPurush).
3. Satsang, the congregation of earnest devotees of
the truth.
Upon Soamiji's death, several of his disciples served
as gurus, resulting in a proliferation of satsangs. Today
there are at least thirty different Radhasoami centers in
India with direct lineage connections to Shiv Dayal
Singh. For the purposes of this paper, however, we will
only be concerned with two of the largest and most
influential of these: Radhasoami Satsang Beas and Ruhani
Satsang. For it is these two sects which have been
instrumental in the development of a number of popular
American religious movements.
Ruhani Satang and its parent Radhasoami Satsang Beas
trace their lineages back to Shiv Dayal Singh through
Jaimal Singh, Soamiji's only Sikh successor who
eventually settled on the banks of the Beas river in the
now thriving farm community of the Punjab. After Jaimal
Singh's demise in 1903, his chief disciple and successor,
Sawan Singh (1858-1948), founded a spiritual
colony in honor of his guru. It was Sawan Singh who
has been the most pivotal force in the spread of Shabd
Yoga related panths in North America. His impact can be
directly seen in the teachings and writings of the Divine
Light Mission, Mishra's Yoga Society, Dr. Bhagat Singh
Thind's metaphysical groups, and the Movement for
Spiritual Inner Awareness (M.S.I.A.).
Although when Sawan Singh died, he was eventually
succeeded (via Jagat Singh) by his grandson, Charan
Singh, a number of his disciples founded their
own movements. Eminent among these was
Kirpal Singh who established Ruhani Satsang in Gur Mandi,
Old Delhi. Kirpal's influence on popular Shabd Yoga
groups in America is second only to Sawan Singh's. Both
Walter Baptiste and Paul Twitchell (the late founder of
Eckankar) were disciples of the Delhi master and have
incorporated his teachings into their respective
organizations.
The more
prominent North American groups affiliated to
Radhasoami
In the following section, we will examine some of
the more prominent panths in America which have an
affiliation in one way or another with the Radhasoami
tradition of India through the aegis of Sawan Singh or
Kirpal Singh.
Dr. Bhagat
Singh Thind
In the early part of this century, many Sikhs
immigrated by way of Canada to the United States.
Outstanding among these was Dr. Bhagat Singh Thind, who
was both a spiritual teacher and an activist for Indian
rights. He was involved in the famous 1923 court case
"United States vs. Bhagat Singh Thind," wherein he
attempted to escape restrictive racial causes by arguing
that Indians are Caucasian.
During the twenties and thirties, Thind wrote a number
of books and conducted classes throughout the country on
metaphysics. Thind claimed at that time, as he did before
his death in the late 1960's, that his spiritual
inspiration came from the Sikh religion. According to
Kirpal Singh, however, Thind was
actually an initiate of Sawan Singh of Radhasoami
Satsang Beas and derived his teachings from him without
due reference. Instead of utilizing Sikh doctrines, Thind
was allegedly borrowing Radhasoami precepts, and in so
doing was covering up his real religious theopneusty.
Comments Kirpal Singh:
When I went to America there was one gentleman, he's
passed away now, a Sikh gentleman who was giving talks on
payment. His name was Dr. Bhagat Singh Thind. He married
a French lady. He was initiated by Baba Sawan Singh, I
know, definitely. When he wrote his first book, Radiant
Road (sic: Thind had written several books before
1939) he sent a copy to Baba Sawan Singh. He gave it
to me. It was a copy of what I had written. I wanted to
meet him but he always evaded me. I was in America four
months, I asked him for his program but he would change
his program. We never met. He said he never even saw Baba
Sawan Singh, and never knew that Radiant Road , his book,
is the exact translation of a portion of
the book I had written.
Part of the reason Thind has been accused of
plagiarism over his book, Radiant Road to Reality (1939),
was not because he used similar concepts as found in
Radhasoami but because of the style and form with which
he conveyed his message. The confusion
over which book he actually plagiarized from (Sar
Bachan Radhasoami , Gurmat Sidhant, or With A Great
Master in India) sidelights the real issue: Why would Dr.
Bhagat Singh Thind wish to employ almost all of
Radhasoami's specific parmarthi doctrines but deny their
origin and his disputed association with the satsang? It
is a question which we will examine at length in the last
part of this article, for the denial of allegiance, as we
shall see, is not an uncommon occurrence, especially with
certain neo-gurus and movements.
Paul Twitchell
and
Eckankar
Perhaps the most controversial of the new panths
associated with Radhasoami and Ruhani Satsang is
Eckankar. Today the group, under the leadership of Harold
Klemp (the present "Living Eck Master") and Darwin Gross
(the previous Master) does not admit that their founder,
Paul Twitchell (1908-1971), was initiated by Kirpal Singh
in 1955, although there is overwhelming documentary
evidence to support it. Rather they claim, as did
Twitchell from about 1966 onwards, that their founder was
initiated by Sudar Singh of Allahabad and Rebazar Tarzs,
a Tibetan monk supposedly over five-hundred years old.
Though these claims would usually go by undetected (from
lack of primary materials), this book (1978, 1979, 1983,
and 1988) and the SCP Journal: Eckankar, A Hard Look At A
New Religion (1979) have proven beyond a reasonable doubt
that Paul Twitchell was indeed a follower of Kirpal
Singh, as well as Swami Premananda and L. Ron
Hubbard.
Sudar Singh and Rebazar Tarzs, though their existence
is factual to some extent as "cover names" for real
gurus, are actually mythological characterizations of
Twitchell's genuine and imagined biography. In order to
start a "new" movement, Paul Twitchell attempted to cover
up his previous association with Kirpal Singh (while
continuing to use him and the books of Dr. Julian P.
Johnson as his primary source) and
tried to create a mythology which made
him and his group, Eckankar, a fulcrum for a unique and
superior spiritual revelation.
Today, the movement has somewhere between thirty and
fifty-thousand paid members. Most "Eckists," as followers
are usually called, have never even heard of Kirpal
Singh, Ruhani Satsang, Radhasoami Beas or Dr. Julian P.
Johnson. According to the materials published by the
group, most members are informed that Eckankar is the
fountainhead of all religions. Though its inception only
traces back to 1965, the movement's living masters have
taught that, if anything, Sant mat, Radhasoami, Shabd
Yoga, and other forms of Indic spiritual discipline based
upon the "Sound Current," are offshoots from the ageless
path of Eckankar. However, the hidden history behind Paul
Twitchell's life and work has recently been coming more
well-known to the reading public which
will inevitably lead to a confrontation between what is
"believed to be true" and what is "actually the
case."
John-Roger Hinkins and
M.S.I.A.
In 1968, John-Roger Hinkins, a Mormon and ex-high school
teacher, started his spiritual ministry. He was
associated with Paul Twitchell and Eckankar, having been
a mail correspondent member, and, to Eckankar's records,
a second initiate.
In several long, personal
interviews with John-Roger at his house in Mandeville
Canyon, I learned that he did not see his connection with
Paul Twitchell as a master/disciple or teacher/student
relationship.
Be that as it may, the fact remains that his group and
his teachings are almost exactly the
same as Eckankar's, not even excepting particular
Twitchellian nuances. It should also be noted that
M.S.I.A.'s organizational structure is almost
parallel to Eckankar's with regard to initiation,
discourses, and cosmology.
John-Roger is known to members of M.S.I.A. as the
physical manifestation of the Mystical Traveler
Consciousness (a concept quite similar to the Satguru in
the Radhasoami tradition and the Mahanta
in Eckankar). According to Roger's account, the
mantleship of the MTC was passed on to him in or around
1963. During this time, Roger claims
to have met Sawan Singh, the late Radhasoami Satsang Beas
master. "J.R.", as he is affectionately called, holds
that the Great Master of Beas was the previous carrier of
the Mystical Traveler Consciousness and passed on the
"keys to the Kingdom" to him on the inner spiritual
planes.
However, "J.R." at that time did not recognize the
luminous being as Sawan Singh. It was only later when he
saw a photograph of the guru that he placed the picture
of the Great Master with the powerful entity he
encountered in meditation.
John-Roger's group has grown considerably in the
last ten years, and now has centers throughout the United
States and in several countries across the globe.
M.S.I.A. publishes its own newspaper, The Movement , and
runs several sister-organizations, the most visible of
which is Insight Transformational
Seminars.
Divine Light Mission
Of all the movements under discussion, the one that
fewest people know has a connection to the
Radhasoami tradition is the Divine Light Mission.
As Juergensmeyer notes:
It is reported that the "Divine Light Mission" of the
boy guru, Shri Sant Ji Maharaji , is derived from
Radhasoami teachings and the Radhasoami community.
According to some accounts, the father of the present boy
guru had been a follower of one of the Radhasoami
branches, but split off from them to start his own
following.
With the emergence of Balyogeshwar (alias Guru
Maharaji), the mission came to the attention of the
general public in India and North America. The movement
had its biggest impact in the early 1970's when it
attracted thousands of devotees. The initial growth,
however, has since subsided, and the group is currently
enjoying a relative stability, with neither a significant
influx of new members or a substantial exodus.
The most striking parallel between
the Divine Light Mission and the Radhasoami Tradition
concerns their teachings on the "Divine Word," the
inner-spiritual melody. Both groups employ meditational
techniques for initiates to concentrate their attention
on this current of "light and sound" which is believed to
free the soul from its attachment with the physical body.
Though both groups have similar theological teachings
concerning the nature of this "Divine Word," each differ
in their own way on how exactly to approach the Supreme
Abode.
Walter Baptiste, Dr. Ramamurti Mishra,
and Ray Stanford
There a number of lesser-known individuals and groups
which have had alliance with Radhasoami. Walter
Baptiste, for instance, was initiated by Kirpal Singh
in the mid-1950's. He now runs a yoga facility and a
vegetarian restaurant in San Francisco, where his wife
gives classes on Hatha Yoga. Baptiste also conducts
spiritual counseling, and, I am informed, gives
initiation using the same five holy names (panch
nam) that all Radhasoami satsangs linked with Jaimal
Singh (including Kirpal Singh's Ruhani Satsang) have
given out as their meditation mantra.
Other people have been influenced by Radhasoami but in
less dramatic ways. Dr. Ramamurti
Mishra, the famous yoga teacher, was initiated by
both Sawan Singh and Baba Somanath. But their impact
should not be overestimated as Mishra has adopted many
gurus. Nevertheless, he does teach Nada-yoga (union of
the soul with the interior/primordial sound) and lays
emphasis on much of the Radhasoami teachings.
Today there exists a multitude of organizations which
reveal a striking compatibility with Radhasoami teachings
concerning the "Sound Current." And though perhaps most
of these movements have no direct
link, they have somewhere along the line utilized
practices or beliefs from the many
Radhasoami publications. Groups in this category include:
A.U.M. (Association for the Understanding of Man), whose
founder, Ray Stanford, was initiated by Charan Singh of
Radhasoami Satsang Beas; Morningland, which appears to
have been influenced by some of Eckankar's distinctive
doctrines; and Jerry Mulvin, former professional
bowler and long time follower of Eckankar, who now claims
to be an enlightened master and competent to "connect"
disciples to the sound current (for a hundred dollars, no
less!).
Genealogical
Dissociation:
Emergence and Repression in the New Panths
An important question arises when one reviews the
startling tendency inherent in many of the new panths and
their founders to deny their religious heritage--a denial
which has taken on the form of name-deletions,
plagiarism, and cover-ups. Why?
Though there may indeed be many answers [like
SCP's skepticism of Eckankar's late founder: "Twitchell
was a one-eyed man who preferred his own fabrications to
the truth" ], it becomes quite apparent on closer
inspection that there is one fundamental reason. Simply
put, it is not that the new panths are in all instances
concerned with suppressing their historical roots, but
rather that they are overly anxious about their own
distinctiveness as a new movement. It is primarily
because of this emphasis on becoming established as a
separate entity that the given group and its founder
disconnect instead of integrate the past out of which
they arose. This severance, which has its basis in
developmental psychology, I have coined as "genealogical
dissociation."
Ken
Wilber, in his books, The Atman
Project and Up From Eden , sees this predisposition
towards disunion as an underlying psychological problem
in man's development, both
individually and socially. When attempting to
differentiate from a particular state of awareness or
stage of development, for instance, man has two options:
either integrate the lower order where the emergence
takes place or repress it. If it is integrated, then that
stage remains conscious and pliable; if it is estranged
or disconnected, however, then it turns unconscious and
threatening. In terms of the mind/body dualism, Wilber
explains it thus:
The mind/body dissociation was a natural result of the
increasing death-terror that emerged with the
mental-egoic phase, around 600 B.C. As the mind began to
emerge in a clear way for the first time in history, the
ego, in flight from death, simply alienated, dissociated,
or repressed the body. And it did this for a simple
reason: the mental-ego is composed of ideas, and ideas
seem permanent, unchanging and fixed, whereas the body,
composed of mortal flesh, obviously dies. For example,
all real trees grow, live and then die--but the word
"tree", the symbol "tree", stays the same. So if ideas
seem fixed and unchanging, whereas bodies are fleshy and
mortal, and you're in flight from death, which of those
two do you identify with? The minds, of course. You
identify with words, symbols, concepts--the ego--and you
deny, alienate, repress the mortal body. Ideas become the
new immortality project, and the body becomes the new
threat, the new enemy.
Applying Wilber's
elucidation to the development of new panths
(specifically Eckankar), we can see that it becomes a
"fear" of losing that emergence--that step forward--which
prompts suppression or attempted annihilation of the
lower order where the differentiation first took place.
In our case, historical-religious genealogical
dissociation. This disunion in many of the new panths
(e.g., like Paul Twitchell's denial of his
association with Kirpal Singh and Ruhani Satsang),
springs forward not so much out of ignorance but out of
hope for a separate, distinct and lasting survival--an
autonomous tradition.
But as Freudian and Jungian theories about personality
maturation demonstrate, the unconscious or shadow self
cannot be disregarded because it is part of the entire
organism. It, quite simply, must be dealt with.
Religiously, we can see the attempt for "integration"
in the early history of Christianity, especially with the
influence of St. Paul. There was an effort on behalf of
the newly emerging Church to include
(not obliterate) parts of the Judaic
religion and culture. Thus, even today Roman Catholicism
acknowledges its indebtedness to the Jewish heritage. And
so is the case with Radhasoami (particularly the Beas
branch in the Punjab and Sawan-Kirpal Mission) towards
Sant mat. There is both an acknowledged link and a proud
remembrance in Radhasoami and Ruhani Satsang of its
ancestry with the medieval nirguna
bhaktipoet-Sants. In the context of some of the new
panths, however, there is an endeavor to dislocate,
dissociate, and even destroy their antecedents. Instead
of an admission to their actual religious heritage, we
instead find a denial of it--even in the very face of
incredible contradictory evidence.
Take, as an illustrative example, the case of Paul
Twitchell and Eckankar. When the group first started,
Twitchell did not completely deny his association with
his guru, Kirpal Singh. In fact, in many articles
Twitchell wrote at length about his admiration for the
Ruhani Satsang Master. However, from about 1966 onwards
we find an accelerating cover-up. What
prompted this shift of allegiance? The answer is perhaps
simpler than we might expect: the growing popularity of
Eckankar.When Twitchell came to grasp the significance of
his new religious movement--the fact that it could draw
in thousands of followers-he decided to subvert anything
which would hinder Eckankar's progression and potential
popularity amongst the masses. He wanted his group to be
self-determining, marking its own future course as a
viable spiritual tradition. And the most serious threat
to this much desired autonomy, at least to Twitchell's
purview, was his past. Hence, Twitchell invented a new
mythology, one which intertwined fact, fiction, legend
and imagination into a confused complex that exhibited
only one truly consistent theme: the Living Eck Master
(in this context, Paul Twitchell) as Hero.
Now the disturbing problem in all of this is that
Eckankar's attempt for a neo-mythology is not based upon
some prior authenticated historical tradition, but upon
its founder's own creative impulses. Impulses which at
times plagiarized whole chapters from
copyrighted Radhasoami Satsang Beas texts, lied about
biographical details, and commenced vast
cover-ups concerning the origin of Eckankar's
doctrines.
However, it is not solely a repression of the past
which prompted Paul Twitchell to deny his spiritual
roots, but rather his heightened concern for the future,
for the continuing growth of his new
movement.
It was this obsessive anxiety which
outweighed--instead of integrated--Twitchell's
authenticity to his actual past, the real heritage which
brought forth his group Eckankar in the first place.
Though the psychological modus operandi of "emergence
by repression" is age-old and is itself instrumental in
the evolution of religion, in the case
of some of the new panths (particularly Eckankar), it
remains an essentially immature and disunifying attempt
for genuine autonomy.
NOTES
1. Paul Twitchell and Dr. Bhagat Singh
Thind are two significant examples of spiritual teachers
who have extensively plagiarized from Radhasoami texts.
See Plagiarism in Review for a more in-depth look.
2. Most of this research is based upon
my eight trips to North India. First, in the summer of
1978 with Professor Mark Juergensmeyer of the University
of California at Berkeley; and, most recently, in January
of 1990, where I saw for the first time Twitchell's
extensive correspondence with Kirpal Singh. See The Delhi
Connection for moreinformation.
3. I have employed the word panth
(lit., "way, path, or course") because of its neutral and
non-derogatory meaning and use--in contradistinction with
the word "cult", which, if anything, has become the mass
media's buzz word for the religiously off-beat.
4. The term Shabd has a variety of
meanings depending in which context it is used. In
Radhasoami terminology, Shabd represents the eternal
"force and vitality which permeates the whole universe;
it is the cause and sustainer of the entire creation."
Refer to Glossary of Radhasoami Faith (Agra: Sant Das
Maheshwari, 1967), page 227, under the word Shabd.
5. It should be noted that the phrase
"Audible Life Stream" did not come into popular usage
until Julian P. Johnson's The Path of the Masters (1939),
a book which has been extensively plagiarized.
6. Surat Shabd Yoga (lit., "the union
of the soul/consciousness with the internal spiritual
sound") is an ancient discipline designed to enable the
soul (or consciousness) to ascend beyond the body to
higher spiritual regions by means of the internal sound
or life current. It appears that Shabd Yoga has its roots
in the pre-Vedic period of India. However, the yogic
practice has only become clearly articulated and
well-known in the last five-hundred years. Major works
which describe or illustrate Shabd Yoga techniques
include: Hathayoga Pradipika, Nadabindu Upanishad , and
the writings of the nirguna bhakti poets of the Sant
tradition such as Anurag Sagar (attributed to Kabir but
most likely of a later time period) and Ghat Ramayana by
Tulsi Sahib. However, the clearest and most detailed
treatment of Surat Shabd Yoga practices comes from Shiv
Dayal Singh's Sar Bachan (including both the prose and
poetry volumes), the main scripture of the Radhasoami
movement.
7. This is the first paper of its kind
which has examined the close link between the Radhasoami
tradition and such popular American religious movements
as the Divine Light Mission, Eckankar, M.S.I.A., and Dr.
Bhagat Singh Thind's group. Those scholars which have
been pioneers in opening up this area of investigation
include Professor Mark Juergensmeyer and Dr. J. Gordon
Melton.
8. I have spelled the word "Radhasoami"
(with the "o" instead of the transliterated "w") in
deference to the Soami Bagh Satsang in Agra which
consider it an affront not to spell the words Radha and
"Soami" together (thereby dropping the capital in the
last word). The Beas Satsang and other branches spell it
variously and do not mind how "Radhasoami" is spelled. In
almost all cases, I have followed Soami Bagh's procedure
for spelling, primarily because of their vocalness in the
matter. For more on this small, but interesting,
controversy see S.D. Maheshwari's Correspondence with
Certain Americans (Agra: Soami Bagh), Volumes One through
Five; and Lekh Raj Puri's Radha Swami Teachings (New
Delhi: Pvt. published, n.d., 1967?).
9. Ibid. My spelling is again in
deference to the Soami Bagh Satsangin Agra.
10. There exists a controversy between
the "Beas" and "Agra" satsangs over whether or not Tulsi
Sahib was Shiv Dayal Singh's guru. The "Beas" satsang
(and those connected with them, including Tarn Taran and
Ruhani Satsang) argue that Shiv Dayal Singh was indeed
initiated by Tulsi Sahib of Hathras at a young age. The
"Agra" satsangs (which include Peepal Mandi, Soami Bagh,
and Dayal Bagh) deny any spiritual connection between the
esteemed masters, claiming instead that both were swateh
Sants (born perfect) and did not, therefore, need the
assistance of any guru.
11. Refer to P.D. Barthwal's The
Nirguna School of Hindi Poetry: An Exposition of Medieval
Indian Santa Mysticism (Benares: Indian Book Shop, 1936)
and Dr. Mohan Singh's Goraknath and Medieval Mysticism
(Lahore: 1937).
12. The colony is named Dera Baba
Jaimal Singh and is one of the largest spiritual
communities in all of India.
13. Charan Singh had the largest
following of any Radhasoami guru in the world before his
death on June 1, 1990. He had initiated over one million
and two-hundred thousand people in his thirty-nine year
reign as Sant Satguru.
14. Mark Juergensmeyer, "The Ghadar
Syndrome," Sikh Studies: Comparative Perspectives on a
Changing Tradition (Berkeley: Graduate Theological Union,
1979), page 182.
15. My parenthesis; Thind had written
several books before 1939, including House of Happiness
(Salt Lake: Pvt. publication) in 1931.
16. Kirpal Singh, Heart to Heart
Talks, Volume One (Delhi: Ruhani Satsang, 1975).
17. Although Kirpal Singh claims that
Dr. Thind plagiarized from Gurmat Sidhant (which was
originally published in Punjabi with Sawan Singh's name
as author), most of Thind's literary "borrowing" comes
from Julian P. Johnson's With a Great Master in India
(1934). See Plagiarism in Review for more on this
topic.
18. In 1977, I talked with Mrs. Thind
about her husband's relationship with Sawan Singh of
Radhasoami Satsang Beas. Mrs. Thind was informed by her
husband that he did not know of Sawan Singh; rather, he
claimed to have been initiated by a Himalayan priest and
was a disciple of Guru Nanak in a previous incarnation.
Although Mrs. Thind had met Kirpal Singh personally and
knew about the supposed connection of her husband with
the Radhasoami Satsang in Beas, she was never told by Dr.
Thind that such a link ever existed.
19. "Mahanta consciousness", as used
in Eckankar terminology, means the Divine Master within.
It is very similar in usage to the esoteric term "Radiant
Form" as spoken of in Radhasoami teachings.
20. See Plagiarism in Review .
21. See Part Five.
22. Already several hundred devotees
have left Eckankar because of the findings presented in
earlier editions of The Making of a Spiritual Movement
and SCP Journal's "Eckankar: A Hard Look at a New
Religion." In fact, several world-wide memos have been
issued by Eckankar's international headquarters in Menlo
Park, California, warning its membership against the
"untrue" accusations of researchers "who have not done
their homework." See Preface.
23. Personal interview with John-Roger
Hinkins at his home in Mandeville Canyon (1978).
24. Roger's cosmology is exactly the
same as Paul Twitchell's. This is unusual because of
Twitchell's own creative implantations. Compare the
following charts:
Eckankar's cosmology (as found in The Spiritual
Notebook by Paul witchell, dated 1971]:
1. Physical/Thunder 2. Astral/Roar of the Sea 3.
Causal/Tinkle of Bells 4. Mental/ Running Water 5.
Soul/Single Note of Flute 6. Alakh Lok/Heavy Wind 7.
Alaya Lok/Deep Humming 8. Hukikat Lok/Thousand Violins 9.
Agam Lok/ Music of Woodwinds 10. Anami Lok/Sound of a
Whirl pool.
M.S.I.A.'S cosmology (as found in The Sound Current by
John-Roger, dated 1976):
1. Physical/Thunder 2. Astral/Roaring Surf 3.
Causal/Tinkling of Bells 4. Mental/ Running Water 5.
Soul/Sound of a Flute 6. {Regions above Soul are not
named in the book--only the Sounds} Sound of Wind 7.
Humming Sound 8. Ten Thousand Violins 9.Woodwinds.
The previous cosmologies are almost exactly the same.
Twitchell came up with his own unique schema of how the
universe is structured, giving a particular sound to each
level. John-Roger copied the same verbatim. Both
cosmologies, however, represent a radical departure from
the Radhasoami esoteric version.
25. I made this observation to
John-Roger personally (in 1978, op. cit.) who told me
that he had great love for Twitchell and his work. Roger
went on to say that he does garner ideas (and
organizational procedures) from other spiritual teachers
and traditions, while remaining true to his own personal
direction and understanding. John-Roger has been the
subject of an intense scandal for the past ten years. See
The J.R. Controversy and The Criminal Activities of
John-Roger Hinkins (UCSM, Volume One, Number One and
Volume Two, Number Two) for more on J.R.'s nefarious
escapades.
26. Personal interview with John-Roger
Hinkins at his home in the summer of 1979.
27. Ibid.
28. Insight Training is quite similar
in structure to EST, the popular seminar group founded by
Werner Erhard.
29. Mark Juergensmeyer, "Radhasoami as
a Trans-National Movement" (unedited version);
unpublished. In confirmation with Juergensmeyer's
contention that Guru Maharaji's father was associated
with one of the Radhasoami sects, I was informed
personally in July of 1978 at Sawan Ashram, Old Delhi,
India, by Bhagwan Gyaniji (who was a disciple of Sawan
Singh and personal secretary to Kirpal Singh) that
Balyogeshwar's father was indeed initiated by Sawan Singh
of the Radhasoami Satsang Beas and later branched off to
start his own movement. It also appears that
Balyogeshwar's father was a disciple of another Sant mat
guru named Sarupanand, who worked in the tradition of Sri
Paramahans Advait Mat --a surat shabd yoga lineage
apparently connected to Shiv Dayal Singh which was
founded in the latter part of the 19th century and is now
centered in Guna.
30. Ibid.
31. Telephone interview with Harold
Ross, personal follower of Walter Baptiste (1978) and
one-time follower of Radhasoami Beas, Soami Bagh, and
Eckankar.
32. This same mantra of the "Five Holy
Names" is also given out by John-Roger Hinkins of
M.S.I.A., though in an altered fashion.
33. Personal letter from Dr. Ramamurti
Mishra to the author, dated October 30, 1980.
34. Ramana Maharishi stands out as a
classic example.
35. See Plagiarism in Review .
36. Radhasoami, though much of its
terminology is from tantric-yogic schools of thought, has
a distinctive vocabulary. Phrases such as "Ringing
Radiance" and "Audible Life Stream" have come into
popular usage because of their frequency in Radhasoami
Beas publications.
37. Woodrow Nichols, "Eckankar: The
Ancient Science of Deception" (later incorporated in SCP
Journal--Eckankar: A Hard Look at a New Religion
(Berkeley, 1979).
38. The phrase "genealogical
dissociation" is a useful one in that it clearly
illustrates what happened in the evolution of Eckankar in
the late 1960's and early 1970's. Twitchell attempted to
severe his past by not only denying his genuine religious
heritage but also by implanting a new spiritual
genealogy--one which allegedly traces back to the Master
Gakko, who brought the true teachings of Eckankar from
the planet Venus.
39. I am not utilizing developmental
psychology in order to "reduce" Twitchell's motives to a
Freudian or Jungian paradigm, but rather to establish a
sympathetic foundation where new religious movements are
not just relegated to the academic outposts of "social
aberrations."
Instead, like most traditional religious groups, these
new movements represent basic human drives and emotions.
If phylogeny in some way recapitulates ontogeny (or vice
versa; refer to Carl Sagan's Broca's Brain , 1979), then
groups such as Eckankar can be more fully understood in
light of human psychology. This, of course, should not be
solely an attempt to reduce religion to its neurological
roots, but as a partial means for a clearer
understanding. See Ken Wilber's Up From Eden (New York:
Doubleday, 1981) for more on this perspective.
40. Ken Wilber, op. cit.
41. Although in Twitchell's case
ignorance does play a part. Eckankar's founder had a
short and, oftentimes, inaccurate memory.
Once when questioned about his personal guru, Rebazar
Tarzs, Twitchell forgot who he was. This could be due to
the fact that Rebazar Tarzs is a fictional character, and
his autobiographical byline changed year-to-year with the
growth of Eckankar.
42. This "integration" of Judaic
culture and religion by the Roman Catholic Church,
though, must be contrasted with its "dissociation" of
certain Gnostic schools in the Second Century A.D. The
Church also tried to destroy some of its own religious
roots, including the highly mystical texts produced by
"heretical" Gnostic authors.
43. Even though the Church has many
times persecuted its religious brothers and sisters in
the name of God, anti-semetism, though now formally
disdained, has much of its impetus and basis in Catholic
history, theology and tradition.
44. The Radhasoami Satsang in Beas has
even established a "Mystics of the East Series" which is
designed to publish monographs on the life stories of
famous Sants in the medieval nirguna bhakti
tradition.
45. The secretary of Eckankar once
issued a world-wide memo declaring that the works of
Julian P. Johnson (from which Twitchell was accused of
plagiarizing) were not copyrighted. This, of course, is
false since Johnson's Radhasoami books were all
copyrighted and remain so today.
46. Including "The Flute of God" which
was published in installments in Orion Magazine in the
mid-1960's.
47. By 1967, Twitchell had shifted his
center of operation to Las Vegas, Nevada, to avoid heavy
taxation.
48. See SCP Journal--Eckankar: A Hard
Look At A New Religion(Berkeley, 1979).
49. Twitchell's paranoid concern
reached a pinnacle when he wrote a personal letter to
Kirpal Singh in late 1971, threatening the Ruhani Satsang
Master with a lawsuit if he continued claiming that
Eckankar was derived from Sant mat teachings. Twitchell
died of a heart attack shortly after the letter was
received in Old Delhi, India.
50. See my article, "The Hierarchical
Structure of Religious Visions,"op. cit.
Final Note: This paper was first presented to the
American Academy of Religion's Western Region Conference
at Stanford University on March 26, 1982.