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Radhasoami Reality, by Mark Juergensmeyer
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In this book, Mark Juergensmeyer seeks to explain why the religious logic of Radhasoami, which is based on the teachings of medieval Hindu saints, is so compelling to hundreds of thousands of businessmen, intellectuals, office managers, and other urban professionals in North India. Juergensmeyer addresses the perplexing relationship between modernity and religious faith and examines it from historical, sociological, and phenomenological points of view.
- Sales Rank: #2349898 in Books
- Color: Grey
- Brand: Brand: Princeton University Press
- Published on: 1995-12-11
- Released on: 1995-12-31
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .72" w x 6.00" l, .91 pounds
- Binding: Paperback
- 294 pages
- Used Book in Good Condition
From Library Journal
Radhasoami, a new religion of Northern India, provides a fascinating case study in the rise and development of a religion which seeks to integrate post-Newtonian science, modern life, and religious faith derived in large part from the teachings of medieval Hindu saints. This useful book for those interested in Indian religions is a valuable study of the interaction between religion and society. It is also for those concerned with the survival of faith in today's world. This is recommended for academic and large public libraries.
Copyright 1991 Reed Business Information, Inc.
Review
"This book conveys the feeling of a well-seasoned and ripened academic offering.... Written so well, and covering so much, [this book] will be the definitive source to be mined for years by scholars of Radhasoami or a number of related interests."--Robert L. Brown, The Journal of Asian Studies
"This book provides the most consolidated, comprehensive and critical account of the Radhasoami movement to date."--Arvind Sharma, Sociology of Religion
"[A] badly needed . . . account of both the [Radhasoami] faith and its expansion. Juergensmeyer's account is more than merely competent. The book has been researched, planned and written with considerable skill and the result is one for which we can be very grateful."--Hew McLeod, Asian Studies Review
About the Author
Mark Juergensmeyer is Professor of Sociology and Global Studies and Founding Director and Fellow of the Orfalea Center for Global and International Studies at the University of California, Santa Barbara.Dinah Griego is Project Coordinator of the Luce Project on the Role of Religion in Global Civil Society at the Orfalea Center for Global and International Studies at the University of California, Santa Barbara.John Soboslai is a PhD candidate in the Department of Religious Studies at the University of California, Santa Barbara.
Most helpful customer reviews
2 of 2 people found the following review helpful.
A SCHOLARLY EXAMINATION OF THE RADHASOAMI MOVEMENT
By Steven H Propp
Mark Juergensmeyer is Professor of Sociology and Director of Global and International Studies at UC, Santa Barbara. He has written other books such as Terror in the Mind of God: The Global Rise of Religious Violence, Gandhi's Way: A Handbook of Conflict Resolution, Global Religions: An Introduction, etc.
He wrote in the Introduction to this 1991 book, "Why has the Radhasoami faith prospered? The question is not easy to answer, for the Radhasoami tradition is a peculiar blend of opposites. On the one hand, its leadership is efficient, progressive, and international; on the other hand, its beliefs and spiritual practices are arcane and esoteric, reviving a certain form of spirituality that reaches back to medieval Hinduism and perhaps beyond. In this book I intend to explore how this apparent contradiction is overcome, and how the juxtaposition of progressive and traditional modes of thought has enabled this new tradition to flourish in the modern age." (Pg. 4)
He explains, "By speaking of Radhasoami faith as a modern form of Hinduism, I am speaking of Hinduism in the loosest sense, as India's religious heritage... In the Punjab, the Radhasoami community is often regarded as an offshoot of Sikhism. This description is largely incorrect, but the Radhasoami tradition does have some connections with the Sikhs. The teachings of the first Radhasoami master were based, in part, on those of Guru Nanak, the Sikhs' founding master." (Pg. 6-7)
He notes, "All branches of the Radhasoami movement remember the Swami [Shiv Dayal] as having designated a successor, but they disagree about who it was. It is impossible to resolve this dispute, for the historical circumstances are scanty and imprecise. The Swami's reputed 'last utterances'---recorded by his brother and accepted in all branches of the movement as authentic---were not published until twenty-four years after his death. Moreover, they do not place any one person clearly in charge, nor do they imply that Swami Shiv Dayal conceived himself as occupying an office for which a successor was needed." (Pg. 35)
He points out, "The word Radhasoami literally refers to Krishna as lord (swami) of his consort, Radha." (Pg. 41) He adds, "IN Radhasoami the master is 'God-man.' As the intermediary between the highest planes of divine consciousness and our own worldly level, he can be viewed both as a manifestation of God and as a human being endowed with divine powers." (Pg. 67) He continues, "This is the central paradox of Radhasoami theology---that the Divine can be present in human form." (Pg. 69) He says, "Surat shabd yoga ... is the discipline (yoga) or way (marga) that unites the spirit (surat) with the spiritual sound (shabd)." (Pg. 90)
He observes, "Perhaps no branch of the Radhasoami family tree has been so well organized, so driven by grand visions of the future, and so subject to organizational disputes, as the Ruhani Satsang, established by Kirpal Singh in 1948. One reason for this is that several masters have succeeded Kirpal Singh, and each has established an ashram of his own. Another reason is the movement's international following, which has produced a number of semi-independent centers abroad. A third reason has to do with the personality of Kirpal Singh himself. He was a charismatic and visionary leader whose ideas energized his followers and sometimes led them into conflicting paths in their attempts to imitate him. From the very beginning his was a community on the move." (Pg. 172) He notes, "on August 21, 1974, he died, and his organization began to unravel... the movement had grown so rapidly in the 1950s and 1960s that it did not have time to develop the stable infrastructure that would allow the community to maintain itself beyond the death of its leading figure. The infighting after Kirpal Singh's death primarily concerned the issue of ... in whom---the 'Master Power'... had been reincarnated. But it also had to do with property rights and control of the organization; the spiritual and secular issues were linked." (Pg. 174-175)
He also reveals that "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... 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..." (Pg. 206-207)
This is an excellent scholarly analysis of the Radhasoami movement(s), and will be very helpful to anyone studying them.
4 of 5 people found the following review helpful.
Radhasoami culture's description and analysis
By Nick Vasiljevich
Good factual description of author's research of this indian religious path. Took some of the misconceptions I had and stripped away some of the mystery a westerner may encounter trying to understand this faith. Well written.
21 of 35 people found the following review helpful.
you have to be a practitioner
By A Customer
There is so much garbage and misunderstanding when intellectuals write something about an spiritual movement. You have to be a practitioner in order to understand fully what Radhasoami is all about. It was a trick/ploy employed by a would be Saviour but it had nothing to do with Bhagwan Krishna and His favorite Radha. Radha in Radhasoami corresponds to the soul of the disciple/initiate. Soami corresponds to the Satguru. Like the Ramasita movement of Ramananda, the teacher of Kabir Sahib, it has nothing to do with Rama and Sita; Rama corresponds to the Guru and Sita corresponds to the soul of the disciple/initiate. It is much easier to understand if one knows the 'Mother and Child Luminosity' of Tibetan Buddhism. I hope that I did not insulted anyone.
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