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| The Rhetoric of Guru Successorship: Ideological Work Among the Sants of the Radhasoami Tradition | ||
| 作者 | Lane, David Christopher |
|---|---|
| 出版日期 | 1991 |
| 出版者 | University of California, San Diego |
| 出版者網址 | https://ucsd.edu/ |
| 出版地 | San Diego, CA, US [聖地亞哥, 加利福尼亞州, 美國] |
| 資料類型 | 博碩士論文=Thesis and Dissertation |
| 使用語言 | 英文=English |
| 學位類別 | 博士 |
| 校院名稱 | University of California, San Diego |
| 指導教授 | Berger, Bennett |
| 畢業年度 | 1991 |
| 附註項 | 445 |
| 關鍵詞 | Indian Buddhism |
| 摘要 | Spiritual succession has been a central problem in almost every religion in the world: from the election of the Pope by the College of Cardinals in the Roman Catholic Church to the selection of the Dalai Lama in Tibetan Buddhism. However, little work has been done on the social factors which govern such succession transitions. This study focuses on the genealogical history of spiritual gurus in the Radhasoami tradition founded by Shiv Dayal Singh in the mid-19th century in Agra, India. The major emphasis is on the socio-historical development of the Radhasoami tradition as it evolved through the gurus at Hathras, Agra, Beas, Tarn Taran, Hoshiarpur, Delhi, and elsewhere. Specific attention, however, has been given to the sant parampara at Dera Baba Jaimal Singh in the Punjab (Jaimal Singh, Sawan Singh, Jagat Singh, Charan Singh, and Gurinder Singh) and Ruhani Satsang in Delhi (Kirpal Singh, Darshan Singh, and Rajinder Singh, as well as Ajaib Singh and Thakar Singh). The overall purpose of this dissertation is to (1) identify the historical and social factors which influence or constrain gaddi nasheen politics; (2) to explicate how the successors of Kirpal Singh developed their respective strategies of legitimation; and (3) to determine to what extent it is possible, given our findings on sant parampara, to predict the strategies of legitimation of gurus in the immediate future. Drawing on extensive field research in India and historical-textual analysis of available literature, the central finding of this dissertation is that there is an observable pattern which governs the "ideological work" (i.e., rhetoric) of guru succession in the Sant Mat and Radhasoami traditions--namely, successorship claimants who lack sufficient outward confirmation to be accepted by the majority of the guru's congregation move generally toward experiential, inward, and personal forms of verification. This movement towards internal validation, moreover, brings with it an inclination to question the forms of legitimacy that brought solidarity to the majority party and its leader. Hence, minority claimants (usually those who do not retain the gaddi--seat of the guru's residence) tend, in Max Weber's terms, to criticize the routinization of charisma by "office" and argue for the superiority of "personal" attainment. The politics of guru successorship, therefore, is essentially a conflict over the nature and transference of charisma (spiritual power). Using Ken Wilber's terminology (as found in A Sociable God) this thesis can also be phrased as: those who lack legitimacy (outward confirmation by the consensus majority) point to their authenticity (inward confirmation by individuals experientially/mystically) as the primary means for verifying their roles. |
| 點閱次數 | 57 |
| 建檔日期 | 2000.01.29 |
| 更新日期 | 2016.05.09 |
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