In some subtraditions of Radhasoami, states Lucy DuPertuis, the guru's charisma is considered as the "formless absolute", being in his presence is equivalent to experiencing the incarnation of the Satguru, the guru is identified as the Radhasoami. This has led to the fellowship being commonly called Radha Soami. The gurus and the tradition that followed him used the term Radhasoami during the initiation rites, meditation practices and as mutual greeting. The writings of Swami Dayal use the term Sat Nam, rather than Radhasoami. It is a referent to the consciousness in a person and the cosmic energy source, states Juergensmeyer. According to Saligram, quotes Juergensmeyer, these terms are symbolic and mean "master of energy", derived from the Vaishnava understanding of "Radha as the power of energy of God" ( Shakti). This is the whole technique of surat- shabad- yoga which is equal to the awakening of the Kundalini.According to Mark Juergensmeyer, the term Radhasoami literally refers to Radha as The Soul and Soami ( swami, lord). Hence, the individual soul can resonate to the sound current which pulls it up through the various 'mansions of the soul' till it reaches the highest realm of consciousness. This sound or bhajan takes on different forms as it passes through different levels and if the disciple has been able to reach the stage of bhajan then the listening of the subtle sounds takes him or her upward. The final stage or bhajan acts as a link between the devotee and the self-being. Simiran and dhyan are considered as preliminary stages which lead the self towards, bhajan or an intent, focused, inward 'listening' to the sounds that emanate from the celestial levels. However the Lord seen within or during dhyan is more beneficial. Darshan of the living guru refers to the outward form of dhyan. Dhyan has inward as well as outward form. Dhyan is derived from the sanskrit root dhi, meaning " to bind" and "to hold on". The successful completion of the process of simiran itself leads to dhyan or concentration. The simiran or internal repetition of the Nam awakens spiritual tendencies. The surat-shabad-yoga technique consists of three elements- sumiran or internal repetition of the Word or Nam, dhyan or contemplation of the Lord's form and bhajan or listening of sounds of the higher region. Surat- shabad- yoga explains sadhana, the third cornerstone of the perfect science. The link with the inner self is not to escape from life and its responsibilities. The only way to reach the Lord is through freeing oneself from all other attachments like karma or desire, krodh or anger, lobh or greed, moh or attachment and ahankar or pride. Sadachar, which requires self-discipline, stands for the good and humble life, suggesting purity and simplicity. The first condition leads to the necessity of having a true guru who is not only adept in the mystic science of surat- shabad-yoga but also provides a link between the individual and the Supreme Reality. Three conditions- satguru, sadachar and sadhana - must be fulfilled before attaining the stage of surat- shabad yoga. The Radha Soami faith, also known as Sant tradition, revolves around guru-bhakti and the technique of surat- shabad- yoga is considered the best way to realise the power.
The word 'Radha' refers to the name of the first or primal ray of surat or consciousness and Soami is the original source of the stream of Shabad. There is one way to detach the mind - to give the magical touch of the Nam or word, through the technique of surat-shabad-yoga as highlighted by the Radha Soami faith. Self-realisation is considered as the first essential step towards God-realisation. And when the soul begins to overcome the mind, it begins to know itself. The soul was originally pure but because of its association with the mind, tarnished with desires and attachments, it has become impure.
The soul is in the same condition as that of the rain. When, however, as a result of the heat of the suns rays it rises as vapour, it merges in its source, the clouds. It then completely loses sight of its original purity, and begins to think that it is itself nothing but muddy earth. Water in the clouds is pure but when it falls on the ground as rain, it mixes with mud and gathers impurities.
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