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Prem Rawat's teachings have been described by scholars of religion and other authors in a variety of terms and contexts, starting from Rawat's beginnings as an Indian Satguru at the age of 8, through the various evolutions he undertook to make his message more universally appealing. Nevertheless the core of his teaching has remained the same: the process of self-discovery through the techniques of Knowledge, the four meditation techniques that he claims allow the practitioner to experience calmness, peace, and contentment. Prem Rawat describes practising the Knowledge techniques as a way "to take all your senses that have been going outside all your life, turn them around and put them inside to feel and to actually experience you."

The Sant tradition

Scholars have asserted that Rawat's teachings began in the traditions of the Indian Sants, who dismissed religious ritual and praised the "Divine Name" for its power to save. They emphasised honour for the guru or Perfect Master as an embodiment of God on Earth, and surrender to God "who dwells in the heart." Other scholars refer to affinities with medieval traditions of Nirguna Bhakti (sanskrit="formless devotion"), which emphasizes direct experience of the divine and criticizes religious dogma and ritual. Rawat claimed that the techniques of Knowledge he teaches, with the help and guidance of the Guru, will enable the practitioner to experience the divinity within.

According to several scholars, and in accordance with Sant precepts, Prem Rawat has never developed a doctrine or systematic set of teachings, rather he has placed the emphasis on direct inner experience. His early discourses were described by some Western religious scholars as lacking in substance, or as stressing experience over intellect. In this context, Rawat often refered to the negative influence of the "mind" or "conceptual thinking" as the main enemy of direct religious experience. To some scholars in the days of the Divine Light Mission, this reference to "mind" appeared to mean either "the alienating influences that made man stray from his true nature," or a "state of consciousness characterized by everything but passive, nonrational confidence and trust".

According to George D. Chryssides, the Knowledge was based on self-understanding, providing the practitioner with calmness, peace, and contentment, as the inner-self is identical with the divine, and that Maharaji emphasizes that Knowledge is universal, not Indian, in nature.

Stephen J. Hunt describes Rawat's major focus as being on stillness, peace and contentment within the individual, and his 'Knowledge' consists of the techniques to obtain them. Knowledge, roughly translated, means the happiness of the true self-understanding. Each individual should seek to comprehend his or her true self. In turn, this brings a sense of well-being, joy, and harmony as one comes in contact with one's "own nature." The Knowledge includes four secret meditation procedures and the process of reaching the true self within can only be achieved by the individual, but with the guidance and help of a teacher. Hence, the movement seems to embrace aspects of world-rejection and world-affirmation. The tens of thousands of followers in the West do not see themselves as members of a religion, but the adherents of a system of teachings that extol the goal of enjoying life to the full. They claim that Rawat's authority comes from the nature of his teachings and their benefit to the individual.

Glen Whitaker, former national organizer of Elan Vital in the UK, says "That which we seek is already within us. The process of reaching it is one of learning to experience what is already there. It is one the individual needs to perform for him — or her — self, with the guidance and help of the teacher".

Development of teaching style

In 1974 Rawat changed the style of his message in order to appeal to a Western context. He relinquished many of the Hindu traditions and beliefs, and most of the original eastern religious practices. In his discourses he began to draw more on his growing adult experiences as a teacher, parent and international traveler, coloring his speeches with stories and allegories in which the listener could find their own understanding.

Origins of the Techniques

The techniques of Knowledge were taught to Prem Rawat by his father, Hans Ji Maharaj, who learned them from Swarupanand, his teacher. The website "Maharaji.org" (1999) included the traceable story of "Masters" that according to Prem Rawat, referred to the techniques of Knowledge since 1780, including Totapuri, Anandpuri Ji, Dayal Ji, Swarupanand Ji, and his father Hans Ji Maharaj.

According to David Barret, these techniques have some similarities to techniques in Sant Mat derived movements and may be derived from Surat Shabd Yoga. Kranenborg also writes that the techniques of Knowledge originated from the Surat Shabda Yoga or Sant Mat, the Path of the Sound Current, and that some of the techniques are related to the 'japa-' or mantra-yoga that are similar to some techniques of Transcendental meditation and the Hare Krishnas.

This alleged relationship to Surat Shabd Yoga or Sant Mat is neither denied nor acknowledged in any literature from the organizations that support Prem Rawat's work, or by Prem Rawat himself.

Descriptions by scholars

According to the Dutch religious scholar and Christian minister Reender Kranenborg and the American religious scholar J. Gordon Melton, these techniques are secret and were originally called "Light", "Sound", "Name" or "Word" and "Nectar" but Maharaji now refers to them as the 1st, 2nd, 3rd and 4th techniques. Maharaji asks practitioners to promise "not to reveal these techniques to anyone", but says to "let other people go through their own journey... they, too, can have the techniques when they are ready." Kranenborg and Melton provide differing details of them in their writings but agree on a general description of the practices. "Light" involves careful pressure on the eyes, seeking to open the "third eye" after a long period of training and practice. This is comparable to similar Tantric practices. "Sound" involves positioning the hands over the ears and temples, with the goal of hearing the "heavenly music". This is reported to be related to sabda-brahman meditation. "Name", or "Word", is a meditation concentrating on breath. Kranenborg additionally states that it employs mantras while exhaling. "Nectar" involves tongue positioning, eventually leading the student to taste the "nectar of life". Michael Drury, describes these techniques as helping the practitioner to develop "a deep and spiritual self-knowledge."

The experience of Knowledge is described by practitioners as internal and highly individual. The techniques are to be practised privately, and have no related social structure or hierarchy. According to students, there is no liturgy or social obligation involved, but Maharaji instructs them to practise the techniques daily for at least one hour to fully benefit. They also say that the techniques are universally applicable and their practice has no impact on or relationship to a student's gender, race, sexual orientation, economic status or national origin. Elan Vital, the organization that succeeded the Divine Light Mission, also states that practice of Knowledge will not affect a person's religion.

Teaching the Techniques

In his early days in the West, Prem Rawat or his instructors (called Mahatmas in India) conducted "Knowledge Sessions" face-to-face with small groups. As of 2001 the techniques are taught via a multimedia presentation made by Maharaji. It is available in more than 50 languages (of which he speaks five himself: English, Hindi, Nepalese, Spanish and Italian. The other languages are dubbed). In this presentation, Maharaji explains the techniques step-by-step, demonstrating them in ample detail, to ensure that these are understood and practised correctly. The process takes 2½ hours, of which one hour is dedicated to practicing the techniques, 15 minutes each. Before the presentation starts, people hear Maharaji asking for three promises: a) to keep in touch, b) to give Knowledge a fair chance, and c) to not to share these techniques with anyone. He then asks attendees to stay and receive "the gift of Knowledge" if they agree with these three promises.

The Knowledge Sessions are facilitated by volunteers that operate the video equipment and ensure the comfort of the attendees and assist them if needed. Knowledge Sessions are available throughout the year in most Western countries. In India, due to the large numbers, there are Knowledge Sessions every day of the year. In special cases, such as people in hospitals, or bed-ridden, etc, the volunteers go to the people to conduct the Session.

In 2005, Rawat introduced The Keys, a program of five DVD sets which prepare the student for receiving Knowledge. The techniques are taught in Key Six, a multimedia presentation produced in fifty languages. Rawat advises students that for maximum benefit the techniques should be practised daily for at least one hour. Practitioners describe Knowledge as internal and highly individual, with no associated social structure, liturgy, ethical practices or articles of faith.

References

1. Miller, America's Alternative Religions, pp.474
2. Drury, Michael, The Dictionary of the Esoteric: 3000 Entries on the Mystical and Occult Traditions, pp.75-6, (2002), Sterling Publishing Company, ISBN 1-842-93108-3
   Maharaj Ji meditation upon the life-force. This meditation focuses on four types of mystical energy, known as the experiences of Light, Harmony, Nectar, and the Word. These allow the practitioner to develop a deep and spiritual self-knowledge
3. Chryssides, George D. Historical Dictionary of New Religious Movements pp.210-1, Scarecrow Press (2001) ISBN 0-8108-4095-2
   "This Knowledge was self-understanding, yielding calmness, peace, and contentment, since the innermost self is identical with the divine. Knowledge is attained through initiation, which provides four techniques that allow the practitioner to go within.
4. Hunt, Stephen J. Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8".
   The major focus of Maharaji is on stillness, peace, and contentment within the individual, and his 'Knowledge' consists of the techniques to obtain them. Knowledge, roughly translated, means the happiness of the true self-understanding. Each individual should seek to comprehend his or her true self. In turn, this brings a sense of well-being, joy, and harmony as one comes in contact with one's "own nature." The Knowledge includes four meditation procedures: Light, Music, Nectar and Word. The process of reaching the true self within can only be achieved by the individual, but with the guidance and help of a teacher. Hence, the movement seems to embrace aspects of world-rejection and world-affirmation. The tens of thousands of followers in the West do not see themselves as members of a religion, but the adherents of a system of teachings that extol the goal of enjoying life to the full."
5. Hadden, Religions of the world, pp.428 "The meditation techniques the Maharaji teaches today are the same he learned from his father, Hans Ji Maharaj, who, in turn, learned them from his spiritual teacher . 'Knowledge', claims Maharaji, 'is a way to be able to take all your senses that have been going outside all your life, turn them around and put them inside to feel and to actually experience you... What you are looking for is inside of you.'"
6. Lipner.
7. Melton, J. Gordon The Encyclopedia Handbook of Cults in America. p.143, Garland Publishing (1986) ISBN 0-8240-9036-5
8. Geaves, Ron, Globalization, Charisma, Innovation and Tradition: 2006. Journal of Alternative Spiritualities and New Age Studies, 2 44-62.
   "Prem Rawat has affinities with the mediaeval Nirguna Bhakti (formless devotion) tradition of Northern India, more commonly known as Sant. With its emphasis on universalism, equality, direct experience, criticism of blind allegiance to religious ritual and dogma, and tendency towards syncretism."
9. Hadden, Religions of the World, pp.428
   "The meditation techniques the Maharaji teaches today are the same he learned from his father, Hans Ji Maharaj, who, in turn, learned them from his spiritual teacher . 'Knowledge', claims Maharaji, 'is a way to be able to take all your senses that have been going outside all your life, turn them around and put them inside to feel and to actually experience you..."
10. Stephen J. Hunt, Alternative Religions: A Sociological Introduction. (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
    "The process of reaching the true self within can only be achieved by the individual, but with the guidance and help of a teacher."
11. ^ Barret, David V., The New Believers: A Survey of Sects, Cults and Alternative Religions (2003),pp.65, Cassel, ISBN 1-84403-040-7
    "Elan Vital has now dropped all of its original Eastern religious practices. Unusually, the fact that Maharaji came from a lineage of 'Perfect Masters' is no longer relevant to the reformed movement. This is not where the authority comes from, nor the recognition of Maharaji as the master by his student; this comes rather from the nature of the teaching and its benefit to the individual. The experience is on individual, subjective experience rather than on a body of dogma, and in its Divine Light days the movement was sometime criticized for this stressing of emotional experience over intellect. The teachings could perhaps best described as practical mysticism.
12. Mangalwadi, Vishal The World of Gurus revised edition Cornerstone Pr Chicago; Revised edition (July 1992) ISBN 094089503X, pp 137-138
    "The Divine Light Mission has not been interested in teachings and philosophies. Balyogeshwar and his brother have consistently rejected "theoretical" knowledge as "useless." I found the DLM devotees most difficult to talk to, because they neither wanted to teach their philosophy to me nor answer philosophical questions and objections. Their one comment was "Take the practical knowledge of the experience of Sound and Light and all your doubts and questions will be answered." "
13. Hummel, Reinhart Indische Mission und neue Frömmigkeit im Westen. Religiöse Bewegungen in westlichen Kulturen, Stuttgart 1980, ISBN 3-17-005609-3
14. Hummel, Reinhart, Indische Mission und neue Frömmigkeit im Westen. Religiöse Bewegungen in westlichen Kulturen Stuttgart 1980, ISBN 3-170-05609-3, p79.
    "In a satsang in 1975 in Orlando/Florida, he speaks in a language similar to American evangelical campaigners." Original: "In einem 1975 in Orlando/Florida gehaltenen Satsang spricht er eine aehnliche Sprache wie Amerikanische Evangelizationsfeldzuege."
15. Kranenborg, Reender (1982) Oosterse Geloofsbewegingen in het Westen/Eastern faith movements in the West (Dutch language) ISBN 90-210-4965-1
16. Lans, Jan van der & Frans Derks, Premies Versus Sannyasins "According to Maharaj Ji, all evil should be attributed to the mind indicat the same obstacle of freeing oneself from former bonds DLM’s concept of mind refers primarily to a state of consciousness characterized by everything but passive, nonrational confidence and trust."
17. Haan, Wim (Dutch language) De missie van het Goddelijk licht van goeroe Maharaj Ji: een subjektieve duiding from the series Religieuze bewegingen in Nederland: Feiten en Visies nr. 3, autumn 1981. ISBN 90-242-2341-5 Note: Haan was part of a critical movement within the Catholic church (Based mainly on the Dutch branch of the Divine Light Mission.) Dutch orginal:
    "Het woordje "mind" wordt binnen de premie-gemeenschap gedefinieerd als de 'gekonditioneerdheid', d.w.z. alle vervreemdende invloeden die de mens van zijn ware aard hebben doen afdwalen.
    Soms ontaardt de strijd die tegen dit woord wordt gevoerd echter in een volstrekte irrationaliteit. Elke kritiek en objektieve benadering wordt dan als mind bestempeld. Als iemand zich slecht voelt of gedurende lange tijd geen goede ervaringen heeft heeft tijdens zijn meditatie, dan is de betreffende persoon 'in zijn mind'. Gesprekken met buitenstaanders worden vaak uit de weg gegaan, omdat dat wel eens de mind zou kunnen stimuleren."
18. Hummel, Reinhart Indische Mission und neue Frömmigkeit im Westen. Religiöse Bewegungen in westlichen Kulturen, Stuttgart 1980, ISBN 3-17-005609-3 English translation
    "The young Guru explains that conceptual thinking, translated by the English word “mind” in German translations also, is the main enemy of direct religious experience."
    "Der junge Guru erklärt das konzeptionelle Denken, das auch in deutschen Übersetzungen mit dem englischen Wort >>mind<< bezeichnet wird, als Hauptfeind der unmittelbaren religiösen Erfahrung."
19. Chryssides, George D. Historical Dictionary of New Religious Movements pp.210-1, Scarecrow Press (2001) ISBN 0-8108-4095-2
    "Maharaji progressively dissolved the Divine Light Mission, closing the ashrams, affirming his own status as a master rather than a divine leader, and empahasizing that the Knowledge is universal, non Indian, in nature" "This Knowledge was self-understanding, yielding calmness, peace, and contentment, since the innermost self is identical with the divine. Knowledge is attained through initiation, which provides four techniques that allow the practitioner to go within.
20. Stephen J. Hunt Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
21. Ibid. The New Believers pp.327
22. Stephen J. Hunt Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
    "Maharaji transformed his initial teachings in order to appeal to a Western context. He came to recognize that the Indian influences on his followers in the West were a hindrance to the wider acceptance of his teachings. He therefore changed the style of his message and relinquished the Hindu tradition, beliefs, and most of its original eastern religious practices."
23. Miller, America's Alternative Religions, pp.474
24. Downton, Sacred Journeys.
    "The end of 1973 saw Guru Maharaj Ji breaking away from his mother and his Indian past. He declared himself the sole source of spiritual authority in the Mission. And, unlike some gurus who have come to this country and have easternized their followers, he became more fully westernized, which premies interpreted as an attempt to integrate his spiritual teachings into our culture."
25. "Maharaj.org: Masters". 1999. Retrieved 1999-01-01. {{cite web}}: Check date values in: |accessdate= (help)
    "Even though references to the technique of Knowledge are made earlier than 1700, this is the traceable story so far"
26. Barret V. David The New Believers: Asurvet of Sects, Cults and Alternative Religions" (2003), pp.327, Octopus Publishing Group , ISBN 1-84403-040-7
27. ^ Kranenborg, Reender Dr. (1982) Oosterse Geloofsbewegingen in het Westen/Eastern faith movements in the West (Dutch language) ISBN 90-210-4965-1
28. Frankiel, Sandra S. in Lippy, Charles H. and Williams. Peter W. (Eds.) Encyclopedia of the American Religious Experience p.1521, Charles Scribner's Sons (1988), ISBN 0-684-18863-5 (Vol III)
29. ^ Melton, Gordon J., Encyclopedic Handbook of Cults in America (1992) pp. 143-4, Garland Publishing, ISBN 0-8153-1140-0
30. ^ The Keys website. "Three promises". The Prem Rawat Foundation. Retrieved Sept 2006. {{cite web}}: Check date values in: |accessdate= (help); Cite has empty unknown parameters: |accessyear= and |accessmonthday= (help)
31. Drury, Michael, The Dictionary of the Esoteric: 3000 Entries on the Mystical and Occult Traditions, pp.75-6, (2002), Sterling Publishing Company, ISBN 1-842-93108-3
32. FAQs about Knowledge Elan Vital website, August 2005. Retrieved November 2005
33. Melton, Encyclopedia of American Religions.
    "Maharaji had made every attempt to abandon the traditional Indian religious trappings in which the techniques originated and to make his presentation acceptable to all the various cultural settings in which followers live. He sees his teachings as independent of culture, religion, beliefs, or lifestyles."
34. J. Gordon Melton, Christopher Partridge (Eds.), New Religions: A Guide: New Religious Movements, Sects and Alternative Spiritualities. pp.201-202, Oxford University Press, USA (2004) ISBN 978-0195220421.
    "Rawat is insistent that it is not the product of any one culture or the property of any religious tradition and that it can be practiced by anyone. Consequently, Maharaji asserts that he is not teaching a religion and there are no particular rituals, sacred days, pilgrimages, sacred places, doctrines, scriptures or specific dress codes, dietary requirements or any other dimension associated with a religious lifestyle."
35. Geaves, Ron, Globalization, Charisma, Innovation, and Tradition.
    "He does not demand obedience, in that no outer requirements or prohibitions are placed on those taught the techniques. The simple axiom, 'If you like it, practice it, if you don’t, try something else,' is applied on frequent occasions in his public discourses. Neither does Prem Rawat regard himself as an exemplary leader, a role often ascribed to religious founders."
36. Chryssides, George D. Historical Dictionary of New Religious Movements pp.210-1, Scarecrow Press (2001) ISBN 0-8108-4095-2
    "This Knowledge was self-understanding, yielding calmness, peace, and contentment, since the innermost self is identical with the divine. Knowledge is attained through initiation, which provides four techniques that allow the practitioner to go within...and emphasizing that the Knowledge is universal, non Indian, in nature."
37. Hunt, Stephen J., Alternative Religions: A Sociological Introduction. (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8 Br />"The major focus of Maharaji is on stillness, peace, and contentment within the individual, and his 'Knowledge' consists of the techniques to obtain them. Knowledge, roughly translated, means the happiness of the true self-understanding. Each individual should seek to comprehend his or her true self. In turn, this brings a sense of well-being, joy and harmony as one comes in contact with one's "own nature." The Knowledge includes four meditation procedures: Light, Music, Nectar and Word. The process of reaching the true self within can only be achieved by the individual, but with the guidance and help of a teacher. Hence, the movement seems to embrace aspects of world-rejection and world-affirmation. The tens of thousands of followers in the West do not see themselves as members of a religion, but the adherents of a system of teachings that extol the goal of enjoying life to the full."

External links

• Elliott, Eugene M. III Elan Vital aka Divine Light Mission (1999) entry on of the religious movements website of the University of Virginia

• Prem Rawat
• Yoga
• Meditation