THE GOD EXPERIMENT: RADHASOAMI’S VERSION OF SCIENCE AND THE RHETORIC OF GURU SUCCESSION David Christopher Lane Introduction The Radhasoami tradition has almost since its formal inception in 1861 in Agra, India, attempted to explain its practices and teachings as a higher form of spiritual science. But in so doing, Radhasoami has developed its own unique understanding of how science operates which at times is at odds with more conventional definitions of how to systematically study nature. In this article we will examine the history of Radhasoami’s ver- sion of science and how and why it has attempted to legitimize its religious practices in light of the latest discoveries in astronomy, phys- ics, biology, and psychology. We will also be particularly interested in exploring how and why Radhasoami’s defintional use of science often contradicts a more conventional scientific worldview. Radhasoami is the all-purpose name given to a system of teachings first propounded by Shiv Dayal Singh, a local guru in Agra, Uttar Pradesh, India, who lived from 1818 to 1878. Shiv Dayal Singh, other wise more honorifically known as Soamiji Maharaji, was raised in the teachings of Sant Mat, as propounded by the relatively obscure Hathras guru, Tulsi Sahib. What precisely Shiv Dayal taught during his lifetime is still disputed till this day and has led to several varying schisms in the movement. However, all branches which claim a gene- alogical connection to Shiv Dayal Singh agree that he taught surat shabd yoga and emphasized a strict lacto-vegetarian diet. After his death in 1878, several disciples worked as gurus and in turn this led to even more branches over time. Today it is roughly estimated that there are over one hundred different Radhsoami groups in India and abroad which connect their lineages back to Shiv Dayal Singh. By far the largest of these groups is Radhasoami Satsang in Beas, founded by Jaimal Singh in the latter part of the 19th century. 392 david christopher lane Radhasoami Satsang Beas Although Jaimal Singh was not the majority successor to his guru, Shiv Dayal Singh (that honor goes to Rai Salig Ram, who eventually established his center in Peepal Mandi, Agra), he created a ministerial base in Beas, Punjab which grew exponentially through a series of successors (from Sawan Singh to Jagat Singh to Charan Singh to the present guru, Gurinder Singh). Today Radhasoami Satsang Beas has millions of followers and most likely has more initiates than all of the other Radhasoami satsangs combined. It also has established centers throughout the world and has embarked on a number of ambitious building projects. Radhasoami Satsang Beas has seven major properties in North America and twelve in Europe and Asia, including at least two that can house over 5,000 participants. In addition, it also has a number of centers and properties in India, and its central headquarters at Beas can accommodate upwards of a million pilgrims at one time. Today Beas boasts that it holds meetings in over ninety countries in the world. Although no exact figure is given for how many people cur- rent follow Radhasoami Satsang Beas, conservative estimates put the number at over 4 million. Perhaps the best way to describe Beas’ version of Radhsoami is presented on their website which states, “At the core of the RSSB phi- losophy is a belief that there is a spiritual purpose to human life—to experience the divinity of God who resides in all of us. It is through this experience that we will realize the truth of the concept that there is only one God and we are all expressions of his love. Central to the RSSB philosophy is a spiritual teacher who explains the purpose of life and guides and instructs members in a method of spiritu- ality based on a daily meditation practice. The present teacher is Baba Gurinder Singh, who lives with his family at the main centre in northern India. By performing the meditation practice according to the teacher’s instructions, individuals can realize the presence of God within them- selves. It is a solitary practice that is done in the quiet of one’s own home. Members commit themselves to a way of life that supports spiri- tual growth while carrying out their responsibilities to family, friends and society. To build on the primary spiritual practice of meditation, members are vegetarian, abstain from alcohol and recreational drugs, and are expected to lead a life of high moral values. A vegetarian diet encourages .