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{{Short description|Spiritual leader (born 1957)}} | |||
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{{Infobox Person | | |||
{{Use Indian English|date=February 2014}} | |||
name = Prem Rawat | |||
{{Use dmy dates|date=May 2023}} | |||
| image = Maharaji Forum of cultures.jpg | |||
{{Infobox person | |||
| caption = | |||
| birth_name = Prem Pal Singh Rawat | |||
| image_size = 180px | |||
| |
| image = Prem Rawat Barcelone 2018 Cropped.jpg | ||
| caption = Prem Rawat in Barcelona, Spain in 2018 | |||
| birth_date = December 10, 1957 | |||
| birth_date = {{birth date and age|df=yes|1957|12|10}} | |||
| birth_place = ], India | |||
| birth_place = ], ] | |||
| death_date = | |||
| nationality = Indian, American | |||
| death_place = | |||
| |
| occupation = Speaker | ||
| |
| spouse = Marolyn Rawat | ||
| children = 4 | |||
| children = Premlata Rawat, Hans Rawat, Dayalata Rawat, Amar Rawat.<ref>Cagan, A. ''Peace is Possible: The Life and Message of Prem Rawat. ''Mighty River Press. ISBN -10: 0-9788694-9-4, pp.206, 215, 219 and 233</ref>}} | |||
| father = ] | |||
'''Prem Rawat''' (b. Prem Pal Singh Rawat, ], ] in ], ]) also known as '''Maharaji''' (formerly Guru Maharaj Ji) has been a speaker on the subject of inner peace since the age of eight, as well as offering instruction of four ] techniques he calls ]. <ref>Cagan, A. ''Peace is Possible: The Life and Message of Prem Rawat.'' Mighty River Press -ISBN -10: 0-9788694-9-4</ref><ref>Hadden, ''Religions of the World'', pp.428<small>"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...'</small></ref> | |||
|mother = Rajeshwari Devi | |||
| relatives = ] (brother)<br />] (sister-in-law)<br />] (niece) | |||
| other_names = (Guru) Maharaji | |||
| awards = {{nowrap|Lifetime Achievement Award}} of Asia Pacific Brands Foundation | |||
| organization = The Prem Rawat Foundation<br />Words of Peace<br />]<br />] | |||
| known_for = Peace Education Program<br />]<br />"Peace Bomb" address | |||
| years_active = 1966–present | |||
| website = {{URL|premrawat.com}}}} | |||
'''Prem Pal Singh Rawat''' (born 10 December 1957), formerly known as '''Maharaji''', is an Indian international speaker and author. ] include a ],<ref name="Partridge2004">{{cite book|last=Geaves|first=Ron|author-link=Ron Geaves|editor=Christopher Hugh Partridge|title=New Religions: A Guide: New Religious Movements, Sects and Alternative Spiritualities|url=https://books.google.com/books?id=17YQAQAAIAAJ|year=2004|publisher=Oxford University Press|isbn=978-0-19-522042-1|pages=201–202|chapter=Elan Vital}}</ref> and peace education based on the discovery of personal resources such as inner strength, choice, appreciation and hope.<ref name="Ayadurai2012">Shanti Ayadurai. " {{webarchive|url=https://web.archive.org/web/20141006083716/http://www.themalaysiantimes.com.my/opening-the-doors-of-peace-in-prison-2/ |date=6 October 2014 }}" in ''The Malaysian Times'' (29 October 2012)</ref> | |||
Prem Rawat is the youngest son of ], an Indian ] and the founder of the ], later known as Divine Light Mission (DLM). After his father's death, eight-year-old Prem Rawat assumed his role. At 13, he traveled to the West and took up residence in the United States. When young adults took interest in his message, the movement grew by tens of thousands. Many in the news media were perplexed by his youth and claims of divine status; he was also criticized for a lack of intellectual content in his public discourses,<ref name="MeltonDLM"/><ref name="Schnabel1982">Schnabel (1982), p. 99</ref> and for leading an opulent lifestyle.<ref name="R&R1980">Rudin & Rudin (1980), p. 65</ref><ref name="Hunt"/> | |||
In June 1971, Rawat left India to speak in ], ], ] and ], where he was the subject of substantial media attention and criticized for what was considered a lack of intellectual content in his teachings<ref name="Schnabel1982"> ], ''Tussen stigma en charisma'' ("Between stigma and charisma"), 1982. Ch. IV, p. 99: | |||
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| de intellectueel weinig opmerkelijke Maharaj Ji. | |||
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| the intellectually quite unremarkable Maharaj Ji. | |||
|}</ref><ref name="Kent2001"/> and for leading a sumptuous lifestyle.<ref name="Rajeshwari Devi criticism">"Guru Tries to Take Control of Mission" in ''The Ruston Daily Leader'', ], ]: "Earlier this month, the guru's mother issued a statement in New Delhi saying she had disowned her son because of his pursuit of 'a despicable, nonspiritual way of life.' Sources close to Rajeshwari Devi said she was upset because of her son's materialistic lifestyle, including a fondness for expensive homes and sports cars, and because of his marriage last year to his secretary."</ref><ref name="Hunt2003"> Hunt, Stephen J. ''Alternative Religions: A Sociological Introduction'' (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8<br />" The teachings provide a kind of practical mysticism. Maharaji speaks not of God, but of the god or divinity within, the power that gives existence. He has occasionally referred to the existence of the two gods—the one created by humankind and the one which creates humankind. Although such references apparently suggest an acceptance of a creative, loving power, he distances himself and his teachings from any concept of religion. It is not clear whether it is possible to receive Knowledge from anyone other than Maharaji. He claims only to encourage people to "experience the present reality of life now." Leaving his more ascetic life behind him, he does not personally eschews material possessions. Over time, critics have focused on what appears to be his opulent lifestyle and argue that it is supported largely by the donations of his followers. However, deliberately keeping a low profile has meant that the movement has generally managed to escape the gaze of publicity that surrounds other NRMs."</ref><ref>Goring, Rosemary (Ed.) ''Dictionary of Beliefs & Religions (1997)'' p.145. Wordsworth Editions, ISBN 1853263540</ref> Tens of thousands were immediately attracted to his message, largely from the ]. Rawat made his home in the U.S. and began touring and teaching world wide.<ref>Melton, ''Encyclopedic Handbook of Cults in America.'' pp.141-2. Entry: Divine Light Mission <small>"In 1970 Maharaj Ji announced his plans to carry the knowledge throughout the world and the following year, against his mother’s wishes, made his first visit to the West. A large crowd came to Colorado the next year to hear him give his first set of discourses in America. Many were initiated and became the core of the Mission in the United States. Headquarters were established in Denver, and by the end of 1973, tens of thousands had been initiated, and several hundred centers as well as over twenty ashrams formed.</small></ref><ref>Geaves, Ron, From Totapuri to Maharaji: Reflections on a Lineage (Parampara), paper delivered to the 27th Spalding Symposium on Indian Religions, Regents Park College, Oxford, 22–24 March 2002 | |||
<small>Abstract: During the early years of the 1970s, Divine Light Mission experienced phenomenal growth in the West. The teachings of the young Guru Maharaji (now known as Maharaji), based upon an experience of fulfilment arrived at by four techniques that focused attention inward, spread quickly to Britain, France, Germany, Holland, Switzerland, Spain, Italy, Scandinavia, Japan, South America, Australasia, Canada and the USA. Today, the teachings have gone worldwide to over 80 countries.</small></ref> | |||
Prem Rawat's marriage at the age of 16 to a non-Indian severed his relationship with his mother. At that point, the Indian branch of DLM controlled by his mother split from DLM everywhere else; at that point it was established in 55 countries. In the early 1980s, he began to discard references to religion in his speeches and closed the ]. The name of the DLM was changed to ]. Since that time, Prem Rawat has continued to travel extensively, speaking about peace to large and select audiences worldwide. On several occasions he has received recognition for his work and message of peace{{Citation needed|date=September 2024}}. | |||
When he turned 16, Rawat became an ] and was able to take a more active role in guiding the movement. His teachings became more universal, and less Indian, and in the early 1980s he dropped the title "Guru" and abandoned the Indian traditions from which the techniques originated.<ref>Downton, ''Sacred Journeys.'' <small>"Nearly sixteen, he was ready to assume a more active part in deciding what direction the movement should take. This of course meant that he had to encroach on his mother's territory and, given the fact that she was accustomed to having control, a fight was inevitable." </small></ref><ref> Ron Geaves, in Christopher Partridge (Eds.), ''New Religions: A Guide. New Religious Movements, Sects and Alternative Spiritualities.'' pp.201-202, Oxford University Press, U.S.A. (2004) ISBN 978-0195220421. <small>"As Maharaji began to grow older and establish his teachings worldwide he increasingly desired to manifest his own vision of development and growth. This conflict resulted in a split between Maharaji and his family, ostensibly caused by his mother's inability to accept Maharaji's marriage to an American follower rather than the planned traditional arranged marriage."</small></ref><ref> Melton, ''Encyclopedia of American Religions.'' <small>"In the early 1980s, Maharaj Ji moved to disband the Divine Light Mission and he personally renounced the trappings of Indian culture and religion. Disbanding the mission, he founded Elan Vital, an organization essential to his future role as teacher."</small></ref> | |||
In 2001 he established The Prem Rawat Foundation (TPRF) to support his work and humanitarian efforts. Its Peace Education Program is licensed and utilized by correctional facilities and other service organizations around the world. | |||
In 2001 ] was established to contribute to global humanitarian efforts and to promote his message, which is now available throughout the world via print, TV, cable and satellite.<ref>{{cite web | url=http://www.tprf.org/|title=The Prem Rawat Foundation website</ref> Rawat continues to tour extensively.<ref>Cagan, A. ''Peace is Possible: The Life and Message of Prem Rawat.'' Mighty River Press -ISBN -10: 0-9788694-9-4</ref> | |||
== |
==History== | ||
{{details|Hans Ji Maharaj}} | |||
] | |||
Prem Rawat was born in ], northern India, on ], ]. The fourth and youngest son of ] ] and his second wife, Jagat Janani Mata Shri Rajeshwari Devi, Rawat attended St. Joseph's Academy elementary school in his hometown of Dehra Dun.<ref>A.Cagan. ''Peace is Possible: The Life and Message of Prem Rawat.'' p3.</ref> At the age of three he began speaking at his father's meetings, and when he was six his father taught him the techniques of ] When his father died in 1966, the eight-year-old Rawat was accepted by his family and his father's followers (known as ''premies'') as the new ]. From that time on, Rawat spent his weekends and school holidays travelling as his father had, addressing audiences on the subject of Knowledge and inner peace.<ref>Melton, ''Encyclopedic Handbook of Cults in America'', pp.141-2. Entry: Divine Light Mission <small>"Just six years after the founding of the Mission, Shri Hans Ji Maharaj was succeeded by his younger son Prem Pal Singh Rawat, who was eight when he was recognized as the new Perfect Master and assumed the title, Maharaj Ji. Maharaj Ji had been recognized as spiritually adept, even within the circle of the Holy Family, as Shri Hans' family was called. He had been initiated at the age of six He assumed the role of Perfect Master at his father's funeral by telling the disciples who had gathered. Though officially the autocratic leader of the Mission, because of Maharaji's age authority was shared by the whole family."</small></ref> | |||
===1957-1970=== | |||
In the late 1960s, British followers in India invited him to visit the West. In 1969 he sent one of his closest Indian students (known as ]) to London to teach Knowledge on his behalf. In 1970, many of his new Western followers flew to India to see him, and were present at India Gate, Delhi, when, still only twelve years old, he delivered an address known as "The Peace Bomb," which marked the start of his international work.<ref>Geaves, Ron, ''Globalization, Charisma, Innovation and Tradition: An Exploration of the Transformations in the Organisational Vehicles for the Transmission of the Teachings of Prem Rawat (Maharaji), 2006.'' "Journal of Alternative Spiritualities and New Age Studies," 2 44-62. <small>"There had been a presence in the UK since 1969, located in a basement flat in West Kensington and then in a semi-detached house in Golders Green, North London. This had come about as a result of four young British members of the counter-culture taking the ‘hippy trail’ to India in 1968 discovering the young Prem Rawat and his teachings and requesting that a ‘mahatma’ be sent to London who could promote the message and show interested individuals the four techniques known as ‘knowledge’.</small></ref><ref>''Navbharat Times'', ] ] (from Hindi original) <small>"A three-day event in commemoration of Sri Hans Ji Maharaj, the largest procession in Delhi history of 18 miles of processionists culminating in a public event at India Gate, where Sant Ji Maharaj addressed the large gathering" Hindustan Times, ] ] (English)"Roads in the Capital spilled over with 1,000,000 processionists, men, women and children marched from Indra Prasha Estate to the India Gate lawn. People had come from all over the country and belonged to several religions. A few Europeans dressed in white were also in the procession." | |||
{{further|Hans Ji Maharaj}} | |||
''Guinness Book of World Records'', 1970</small></ref><ref>Kranenborg ''Oosterse Geloofsbewegingen in het Westen.''pp.64 <small>English translation "This prediction came true very soon. In 1969 Maharaj Ji sent the first disciple to the West. In the next year he held a speech for an audience of thousands of people in Delhi. This speech was known as 'the peace bomb' and was the start of the great mission to the West." Dutch original "Deze voorspelling gaat al snel in vervulling. In 1969 stuurt Maharaj ji de eerste discipel naar het Westen. In het daaropvolgende jaar houdt hij een toespraak in Delhi voor een gehoor van duizenden mensen. Deze toespraak staat bekend als 'de 'vredesbom' en is het begin van de grote zending naar het Westen."</small></ref> | |||
] | |||
Prem Pāl Singh Rawat was born in ], ] in northern India, on 10 December 1957, the fourth and youngest son of ] ] and his second wife, Jagat Janani Mata Shri Rajeshwari Devi. Prem Rawat attended ] elementary school in his hometown of ].<ref name=Mangalwadi135-136>Mangalwadi (1992), pp. 135–136</ref> At the age of four, he began speaking at his father's meetings, and at six his father taught him the "]." His father died in 1966, and during the customary 13 days of mourning, his mother and senior officials of the organization discussed the succession. Both his mother, Mata Ji, and eldest brother, Satpal Singh Rawat (known then as Bal Bhagwan Ji, and currently as ]), were suggested as successors. Before either could be nominated, however, Prem Rawat addressed the crowd of mourners, reminding them that their master was immortal and still among them.<ref name=Mangalwadi135-136 /> In response, his mother, brother and senior disciples accepted Prem Rawat as their Satguru, bowed to his feet and received his blessing.<ref name=Mangalwadi135-136 /> Previously known to his father's followers as Sant Ji, Prem Rawat now assumed the title "Guru Maharaj Ji" and was called "Balyogeshwar" by others (roughly "born saint" or "born lord of Yogis") on account of his youth and spiritual precocity.<ref name=Mangalwadi135-136 /><ref name="Aagaard1980">Aagaard (1980)</ref><ref>Fahlbusch et al. (1998), p.861</ref><ref name=Geaves2006b64>Geaves (2006b), p. 64</ref> From that time, Prem Rawat spent his weekends and school holidays traveling as his father had, addressing audiences on the subject of Knowledge and inner peace. Because of his youth, effective control of the DLM was shared by the whole family.<ref name="MeltonDLM">Melton (1986), p. 141–2</ref><ref name="EoC1998">Fahlbusch et al. (1998), p. 861</ref> | |||
During the 1960s, Westerners in India searching for spiritual guidance met DLM members, and some became initiates or premies (from the Hindi ''prem'', meaning "love".) British initiates invited him to visit the West, and in 1969 he sent a ], a close Indian student, to London on his behalf.<ref name="Geaves2006a">Geaves (2006a), pp. 44-62.</ref> In 1970, many of his new Western followers flew to India to see him. They were present at India Gate, Delhi, when, still only twelve years old, he delivered an address known as the "Peace Bomb," which marked the start of his international work.<ref name="Navbharat Times">''Navbharat Times'', 10 November 1970</ref><ref>Kranenborg (1982), p. 64</ref> | |||
==Leaving India== | |||
], 17 July 1971. Prem Rawat arrives for the first time in the United States]] | |||
On ] ], during his school holidays, Prem Rawat flew to England alone. His arrival attracted substantial media interest. Frequently acting like the teenager that he was, Rawat was seen by some as immature and hence unfit to be a religious leader. On ] he spoke at the ], and on ], after brief trips to Paris and ], flew to ] to begin an American tour.<ref>Pryor, ''The Survival of the Coolest'', p. 148.</ref><ref>J. Gordon Melton Encyclopedic Handbook of Cults in America (New York/London: Garland, 1986; revised edition, Garland, pages 141-145 <small>"Maharaj Ji, who frequently acted like the teenager that he was in public, was seen as immature and hence unfit to be a religious leader".</small></ref> | |||
] | |||
In September 1971 the U.S. ] (DLM) was established in ]. In October, Prem Rawat returned to India to celebrate the anniversary of his father's birth, and in 1972 came back to the West, this time accompanied by his mother, eldest brother Satpal, and an entourage of mahatmas and other Indian supporters. A festival which DLM held in Montrose, Colorado was attended by 2000 people.<ref>J. Gordon Melton, ''Encyclopedic Handbook of Cults in America.'' (New York/London: Garland, 1986; Revised edition, pp.141-145 <small>"In 1970 Maharaj Ji announced his plans to carry the knowledge throughout the world and the following year, against his mother’s wishes, made his first visit to the West. A large crowd came to Colorado the next year to hear him give his first set of discourses in America. Many were initiated and became the core of the Mission in the United States. Headquarters were established in Denver, and by the end of 1973, tens of thousands had been initiated and several hundred centers, as well as over twenty ashrams which housed approximately 500 of the most dedicated premies, had emerged."</small></ref> | |||
===1971–1975=== | |||
By 1972, DLM was operating in North and South America, Europe and Australia. Tens of thousands of people had been initiated, and several hundred centers and dozens of ]s formed.<ref>J. Gordon Melton, ''Encyclopedic Handbook of Cults in America.'' New York/London: Garland, 1986; revised edition, pp.141-145 <small> "Many were initiated and became the core of the Mission in the United States. Headquarters were established in Denver, and by the end of 1973, tens of thousands had been initiated, and several hundred centers as well as over twenty ashrams, which housed approximately 500 of the most dedicated premies, had emerged."</small></ref> | |||
In 1971, Prem Rawat traveled to the West against his mother's wishes.<ref name="Downton 1979, p. 3">Downton (1979), p. 3</ref><ref name="Lewis 1998a, p. 83">Lewis (1998a), p. 83</ref> His first western address was given in June 1971 at ].<ref name=prem_1>{{cite web| title=Prem Rawat @ Glastonbury 1971 (YouTube)| url=https://www.youtube.com/watch?v=3SBBCy_4jII |archive-url=https://ghostarchive.org/varchive/youtube/20211221/3SBBCy_4jII |archive-date=21 December 2021 |url-status=live| publisher=Google LLC| date=5 April 2007| access-date=9 September 2021}}{{cbignore}}</ref> Author Ron Geaves theorises that "the convergence of Prem Rawat, formerly known as Guru Maharaj Ji, and Glastonbury Fayre in 1971 was a key event in understanding the jigsaw that came to be known as ]."<ref name=prem_2>{{cite book| title=Prem Rawat and Counterculture| author=Ron Geaves| url=https://www.bloomsbury.com/uk/prem-rawat-and-counterculture-9781350090873| publisher=Bloomsbury Publishing| date=12 December 2019| isbn=9781350090873| access-date=9 September 2021}}</ref> | |||
He then went to Los Angeles, New York, Washington, Canada and South Africa. His arrival in the United States was met with some ridicule, as the teen-aged Rawat was seen as too immature to be a religious leader.<ref name="MeltonDLM"/><ref name="Downton 1979, p. 5 & 7">Downton (1979), p. 5 & 7</ref> However, he generated great interest among young adults, who were willing to examine his claimed ability to give a direct experience of God.<ref name="MeltonDLM"/> Many were attracted by the sense of joy, peace and commitment shown by Prem Rawat's followers.<ref>Derks, Frans, and Jan M. van der Lans. 1983. "Subgroups in Divine Light Mission Membership: A Comment on Downton" in the book ''Of Gods and Men: New Religious Movements in the West''. Macon edited by Eileen Barker, GA: Mercer University Press, (1984), {{ISBN|0-86554-095-0}} pages 303-308</ref> One witness said that Prem Rawat "played the whole time he was there ... he played with squirt guns, flashed pictures of himself for all to see, and took movies of everybody ... Love flowed back and forth between him and his devotees."<ref>Downton (1979), p. 132</ref> Enthusiastic new members spread the message that the 13-year-old Prem Rawat could reveal God.<ref>Downton (1979), p. 4 & 146</ref> He returned to India later that year with 300 westerners, stayed in the mission's ]s.<ref name="Geaves2006a"/> | |||
In November 1973, the Divine Light Mission booked the Houston Astrodome for "Millennium '73," a three-day celebration. The attendance was estimated at twenty thousand. The event was covered satirically in the award-winning U.S. documentary ] broadcast by ] in 1974.<ref>{{web cite| url=http://allmovie.com/cg/avg.dll?p=avg&sql=1:48375 |title = All Movie Guide profile}}</ref> | |||
Prem Rawat started flying lessons when he was 13,<ref>"Pretty Far-Out Little Dude" Henry Allen, ''The Washington Post'', 14 September 1971</ref> and jet training at age 15.<ref>Cameron (1973)</ref> In 1972 two Cessna airplanes were obtained for his use.<ref name="CBY1974">Moritz, (1974)</ref><ref>"Gifts for a Guru" in ''Stars and Stripes'', 15 November 1972.</ref> Traveling almost constantly, he was reported to have residences in the United Kingdom, the United States, India, and Australia.<ref name="CBY1974" /><ref name="Morgan"/> | |||
Even though Prem Rawat appealed to his followers to give up their beliefs and concepts, it did not prevent them from adopting a set of ideas about his divinity and the coming of a new age. Despite his denial of any belief that he was the Messiah, pre-existing millennial expectations were fostered partly by his mother, whose talks were full of references to her son's divine nature, as well as partly by Prem Rawat himself who generally encouraged whatever view was held by people.<ref>Reporter at Montrose, Colorado, 25 July, 1972: <small>"I was told that probably the best question to ask you, out of sincerity, is: 'Who are you?' | |||
The 1972 ''Hans Jayanti'', an annual festival celebrating the birthday of Rawat's guru, was attended by over 500,000 people.<ref name=Galanter1999p22/> Six ] were chartered by American followers who paid extra so that South Americans could fly from New York to India for free. Other countries made similar arrangements to help the less financially able.<ref name="Messer, Jeanne 1976, pp. 52-72">Messer, Jeanne. "Guru Maharaj Ji and the Divine Light Mission" in The New Religious Consciousness by Charles Y. Glock and Robert N. Bellah, eds. Berkeley: University of California Press, 1976, {{ISBN|0-520-03472-4}}, pp. 52-72.</ref> | |||
Maharaj Ji: "... really I can't say who I am. But, though, there is a very basic thing, what I feel about myself. And that is that people have been claiming me as God or as Jesus or so on, and, ah, many television people have been asking this question, and this is an interesting question of course. I thought maybe you will be interested in the answer. I am not Jesus and I am not God or so on, but I am just a humble servant of God, and I am preaching this Knowledge, and it's ideal of humanity. I don't want to form a small sect or a religion. It's an open thing to all. It's for all casts, all creeds, all colors. And man is human, and it's OK he can receive it. And it's something that is internal, something that does not interfere with any religion. And this is the highest thing that I am teaching, about the people of this time, today. I don't claim myself to be God. I don't claim myself to be something like that, but I can claim I can show you God." </small></ref><ref> Downton, ''Sacred Journeys.'' <small>"During 1971, there were social forces encouraging the development of millenarian beliefs within the Mission. They were developed in part by the carryover of millennial thinking from the counterculture; by the psychological trappings of surrender and idealization; by the guru's mother, whose satsang was full of references to his divine nature; and partly by the guru, himself, for letting others cast him in the role of the Lord. Given the social pressures within the premie community which reinforced these beliefs, there was little hope premies would be able to relax the hold that their beliefs and concepts had over them....From the beginning, Guru Maharaj Ji appealed to premies to give up their beliefs and concepts so that they might experience the Knowledge, or life force, more fully. This, as I have said, is one of the chief goals of gurus, to transform their followers' perceptions of the world through deconditioning. Yet Guru Maharaj Ji's emphasis on giving up beliefs and concepts did not prevent premies from adopting a fairly rigid set of ideas about his divinity and the coming of a new age."</small></ref><ref>Collier, Sophia, '']'' Morrow, 1978. <small>"There are those who sincerely believe that Guru Maharaj Ji is the Lord of Creation here in the flesh to save the world. And then there are those who know him a little better than that. They relate to him in a more human way... to them he is more of a teacher, a guide, a co-conspirator in their personal pursuit of a more heavenly way of life..Guru Maharaji, though he has never made a definitive statement on his own opinion of his own divinity, generally encourages whatever view is held by the people he is with. Addressing several hundred thousand ecstatic Indian devotees, prepared for his message by a four-thousand-year cultural tradition, he declares, 'I am the source of peace in this world . . . surrender the reins of your life unto me and I will give you salvation.' On national television in the United States he says sheepishly, with his hands folded in his lap, 'I am just a humble servant of God.''" </small></ref> | |||
A reporter who attended an event in Boston in August 1973, which drew 9,000 attendees, wrote that Prem Rawat appeared humble and human, and seemed to intentionally undercut the claims of divinity made by followers.<ref>EastWest Journal "An Expressway over Bliss Mountain" by Phil Levy P 29</ref> Sociologist James Downton said that from his beginnings, Prem Rawat appealed to his followers to give up concepts and beliefs that might impede them from fully experiencing the Knowledge (or life force). This, however, did not prevent them from adopting a fairly rigid set of ideas about his divinity, and projecting millennial preconceptions onto him and the movement.<ref name="isbn0-231-04198-5">{{cite book |author=Downton, James V. |title=Sacred journeys: the conversion of young Americans to Division Light Mission |publisher=Columbia University Press |location=New York |year=1979 |isbn=0-231-04198-5 }}</ref> | |||
==Coming of age== | |||
Followers stressed "love, peace and happiness" in their lives, but public attitudes were often unsympathetic.<ref>Downton (1979), pp. 5 & 7</ref> Sociologist ] wrote that as a 22-year-old hippie, he found Prem Rawat's message to be banal and poorly delivered, though his companions spoke about it glowingly.<ref name="Kent2001">Kent (2001)</ref> | |||
In April 1974, at the age of sixteen, Prem Rawat became an ], and in May, married 25-year-old Marolyn Johnson, one of his American students.<ref>Cagan, ''Peace is Possible: The Life and Message of Prem Rawat.'' Mighty River Press. ISBN -10: 0-9788694-9-4pp.200. p197. <small>"In Denver in April 1974, Maharaji applied to become an emancipated minor, because he and Marolyn were now engaged and he knew his mother would not condone his marriage at sixteen (or any other age, considering the American wife he'd chosen). With his emancipation, he could obtain a legal marriage licence without his mother's signature. After spending about forty five minutes with a judge, he was granted his request."</small></ref><ref>Downton, ''Sacred Journeys.'' <small>"The staff in Denver was 250 just a couple of months ago. Now it is 80."</small></ref> | |||
His marriage to a non-Indian finally severed Rawat's relationship with his mother, who returned to India with his two elder brothers.<ref>"Guru Maharaj Ji," ''Biography Resource Center'', ], 2007 <small> "The marriage further disrupted his relationship with his mother and older brothers. A lawsuit in India gave control of the Indian branch of the Divine Light Mission to Maharaj's mother and led to a complete break with her son, who maintained the complete support of the Western disciples."</small></ref><ref>Downton, ''Sacred Journeys''. <small> "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."</small></ref><ref>Stephen J. Hunt ''Alternative Religions: A Sociological Introduction'' (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8 <small>"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."</small></ref><ref>Miller, ''America's Alternative Religions'', pp.474</ref> There she gained legal control of the Indian organisation and appointed the eldest brother, Satpal, as its leader. Rawat, now legally an adult and financially independent as a result of contributions from his Western devotees, took control of the Western DLM, and as its sole source of spiritual authority, encouraged students to leave the ashrams and to discard Indian customs and terminology.<ref>Price, ''The Divine Light Mission as a Social Organization.'' pp.279-96 <small>"Immediately following Maharaj Ji's marriage a struggle for power took place within the Holy Family itself. Maharaj Ji was now sixteen years old. He had the knowledge that his personal following in the West was well established. It is likely that he felt the time had come to take the reins of power from his mother, who still dominated the mission and had a strong hold over most of the mahatmas, all of whom were born and brought up in India. Another factor may well have been the financial independence of Maharaj Ji, which he enjoys through the generosity of his devotees. Note 27: Contributions from premies throughout the world allow Maharaj Ji to follow the life style of an American millionaire. He has a house (in his wife's name), an Aston Martin, a boat, a helicopter, the use of fine houses (divine residences) in most European countries as well as South America, Australia and New Zealand, and an income which allows him to run a household and support his wife and children, his brother, Raja Ji, and his wife, Claudia. In addition, his entourage of family, close officials and mahatmas are all financed on their frequent trips around the globe to attend the mission's festivals."</small></ref><ref>Downton, ''Sacred Journeys.'' <small> "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."</small></ref><ref>Downton, ''Sacred Journeys.'' <small>"The guru had inspired greater autonomy by saying in January 1976: 'Don't expect that all these premies who are in the ashram right now are going to stay in the ashram. I hope they don't.' This comment had the effect of producing a widespread exodus from the ashrams that year, which gave rise to an individualistic attitude ....Changes in terminology were made in an attempt to divorce the Mission from its Indian trappings. 'Festivals' became 'regional conferences.' 'Holy Company,' a term used to describe the state of being in the presence of other premies, fell from use, as did the customary Indian greeting."</small></ref> Staff at the Denver HQ were reduced from 250 to 80, and most of the mahatmas either returned to India or were dismissed.<ref>Downton, ''Sacred Journeys.'' <small>"The end of 1973 saw Guru Maharaj Ji breaking away from his mother and his Indian past... he became more fully westernized... many of the movement's Indian traditions and rituals were eliminated...the Mission was moving in a more secular direction."</small></ref> | |||
In August 1973 while Prem Rawat was in Detroit to receive an award, he was slapped in the face with a shaving cream pie by Pat Halley, a radical journalist. Prem Rawat said that he did not want his attacker arrested or hurt, but Halley was attacked a few days later and injured.<ref name="Moritz 1974">{{harvnb|Moritz|1974}}</ref><ref>Downton (1979), pp. 187-8</ref><ref name="NYT1973-08-08">"Guru Gets Testimonial And Some Pie in Face" in ''The New York Times''. 8 August 1973, p. 43. {{webarchive|url=https://web.archive.org/web/20121012162132/http://select.nytimes.com/gst/abstract.html?res=F30913FC3B59137A93CAA91783D85F478785F9&scp=1&sq=Guru%20Gets%20Testimonial%20And%20Some%20Pie%20in%20Face&st=cse |date=12 October 2012 }}</ref><ref>{{cite magazine|title=Who's Who in Gurus|first=Dennis |last=Bartel|page= 55|magazine=Harper's|date=November 1983}}</ref> When local members heard of the incident, they notified Prem Rawat, who requested that DLM conduct a full investigation. Two followers were identified as the assailants and the police were immediately notified. The Detroit police declined to initiate extradition proceedings. There was speculation that the lack of action may have been connected with Halley's radical politics.<ref>{{cite news|title=Guru Wants To Help|page=B2|work=Sun News|location=Las Cruces, New Mexico| date=22 August 1973}}</ref> | |||
] states that in the mid-1970s several ex-members became vocal critics of Rawat's movement after ].<ref>Downton, James V. ''Sacred journeys: The conversion of young Americans to Divine Light Mission''. Pg 5. Columbia University Press (1979). ISBN 0231041985.</ref> A number of these critics made claims of ] and ].<ref>Lewis, James R. ''The Encyclopedia of Cults, Sects, and New Religions''. Pg 210. Prometheus Books (2001). ISBN 1573928887.</ref><ref>Melton, J. Gordon. ''Encyclopedia Handbook of Cults in America''. Pg 143. Garland Publishing (1986). ISBN 0824090365.</ref> ] states that such claims are "standard ] charges".<ref>Melton, J. Gordon. ''Encyclopedia Handbook of Cults in America''. Pg 143. Garland Publishing (1986). ISBN 0824090365.</ref> | |||
Prem Rawat's publicity campaign was unparalleled. One journalist reported, | |||
Although there were still residues of belief in his divinity, by 1976 the vast majority of students viewed Rawat primarily as their spiritual teacher, guide and inspiration.<ref>Downton, James V., ''Sacred Journeys: The Conversion of Young Americans to Divine Light Mission,'' (1979) Columbia University Press. ISBN 0-231-04198-5 p199 <small>"Although there were still residues of belief in his divinity, in 1976, the vast majority viewed the guru primarily as their spiritual teacher, guide, and inspiration.</small></ref> His appearance at an event on December 20th, 1976 in Atlantic City, New Jersey, wearing a traditional ] costume for the first time since 1975, signaled a resurgence of devotion and Indian influence. Rawat was elevated to a much greater place in the practice of Knowledge, many people returned to ashram life and there was a shift back from secular tendencies towards ritual and messianic beliefs.<ref>Downton, James V., ''Sacred Journeys: The Conversion of Young Americans to Divine Light Mission'', (1979) Columbia University Press. ISBN 0-231-04198-5. p211. <small>"To the surprise of everyone who had come to the Atlantic City program at the close of 1976, Guru Maharaj Ji appeared in his Krishna costume, a majestic looking robe and crown he had not worn since 1975. The sight of him in his ceremonial best brought premies to their feet singing, as nostalgia for the early days caught them up in feelings of devotion once more.... With so many premies coming out in support of devotion, there has been a shift away from secular tendencies back to ritual and messianic beliefs and practices....elevating the guru to a much greater place in their practice of the Knowledge.</small></ref><ref> Cagan, ''Peace is Possible: The Life and Message of Prem Rawat.'' Mighty River Press. ISBN -10: 0-9788694-9-4. p228</ref><ref>Downton, ''Sacred Journeys''. <small>"Signs of rededication both to Guru Maharaj Ji and the inner guru became quite apparent. Most of the premies who left the ashrams in the summer of 1976 began to return in 1977, when more than 600 signed up to enter the ashrams in just a few month's time.</small></ref> In 1979, Rawat moved to Miami Beach, Florida with his wife and three children, and DLM headquarters relocated there.<ref>Cagan ''Peace is Possible: The Life and Message of Prem Rawat.'' Mighty River Press. ISBN -10: 0-9788694-9-4 page ?</ref> | |||
<blockquote> | |||
Thousands of people follow him wherever he goes; posters of his round, cheerful face adorn the walls of buildings in every major Western city; newspaper reporters and TV cameras cover his every public appearance—particularly his mass rallies, which attract hundreds of thousands of followers each.<ref name="Jeremy 1974">{{Harvnb|Jeremy|1974}}</ref> | |||
</blockquote> | |||
A tour of US cities was cut short in early September 1973 when Prem Rawat was hospitalized with an ]. His physician said that his body, weakened by the pace of continual travel, showed the stresses of a middle-aged executive.<ref>"The 'Perfect Master' from India has an ulcer", AP, ''THE STARS AND STRIPES'' 4 September 1973 p. 6</ref> | |||
Prem Rawat returned to India in October 1980 after an absence of five years, and on newly acquired land in Delhi spoke to over 38,000 people. He also revisited South America, going to Mexico for the first time. He held large, multi-day events for his students in Colombia (Cartagena), Miami, Rome, London, New Delhi and Kansas City, and also spoke at programs in Cancun, Lima, São Paulo and Leicester (UK).<ref>Cagan, A. ''Peace is Possible: The Life and Message of Prem Rawat'', pp. 229.</ref> | |||
The ''Hans Jayanti'' of 1973, named "]", was held in the ] ]. Press releases said that the event would mark the beginning of "a thousand years of peace for people who want peace."<ref name="Moritz 1974"/><ref name="Levine 1974">{{Harvnb|Levine|1974}}</ref> The main organizers were Prem Rawat's eldest brother Satpal Rawat and activist ], who predicted an attendance of 100,000 or more; the event attracted about 20,000. Although not covered by the national television news, it received extensive coverage in print media and was depicted in the award-winning US documentary ].<ref>"Videotape Explorers on the Trail of a Guru" by Dick Adler, ''Los Angeles Times'', 23 February 1974 p. B2</ref> The premies were described as "cheerful, friendly and unruffled... nourished by their faith". To the 400 premie parents who attended, Prem Rawat was "a rehabilitator of prodigal sons and daughters". Some reporters, however, found "a confused jumble of inarticulately expressed ideas."<ref name="Morgan">Morgan (1973)</ref><ref>Collier (1978), p. 176</ref> The event was called the "youth culture event of the year".<ref name="Foss & Larkin 1978">Foss & Larkin (1978)</ref> | |||
Also in 1980, Rawat obtained the use of a Boeing 707 for his work, and during 1981 flew the aircraft to South America, Europe, India, Nepal, Australia, New Zealand and Malaysia, speaking on 120 occasions in forty cities.<ref>Cagan, ''Peace is Possible: The Life and Message of Prem Rawat.'' Mighty River Press. ISBN -10: 0-9788694-9. p. 229</ref> | |||
The event's failure to meet expectations hurt the Divine Light Mission and left it heavily in debt, forcing changes within the movement. By 1976, the DLM was able to reduce the debt to $80,000.<ref>All Gods Children: The Cult Experience - Salvation Or Slavery? by Carrol Stoner and Jo Anne Parke The New Religions ... Why Now? p. 36</ref> According to Thomas Pilarzyk, the Millennium economic deficit was partly the result of poor management by the "holy family" (Prem Rawat's mother and three older brothers), and partly the much lower than anticipated attendance.<ref name="Pilarzyk1978">Pilarzyk (1978)</ref> | |||
==Westernisation== | |||
], London]] | |||
The initial teachings of Prem Rawat were altered, based on the realization that Indian elements were an impediment to broader Western acceptance. Most of the involved Hindu traditions and religious teachings were abandoned, leading to an exclusive focus on "Knowledge", a set of instructions about living life. Formerly considered the "Perfect Master", Prem Rawat abandoned his "almost divine status as guru". Spiritual growth was no longer attained by the grace of the guru, but from the teachings and their benefit to individuals.<ref name="Hunt2003"/> | |||
Because of Prem Rawat's youth, his mother, Mata Ji, and eldest brother, Satpal Rawat, managed the affairs of the worldwide DLM. When Prem Rawat reached sixteen years of age he wanted to take a more active part in guiding the movement. According to the sociologist ], this meant he "had to encroach on his mother's territory and, given the fact that she was accustomed to having control, a fight was inevitable".<ref name="Geaves2006a" /><ref name="Downton">Downton (1979), ch. 12</ref> In December 1973, Prem Rawat took administrative control of the Mission's US branch; his mother and Satpal returned to India.<ref name="Downton 1979, p. 192">Downton (1979), p. 192.</ref> | |||
Prem Rawat turned away from asceticism, no longer denouncing material possessions. Critics alleged that his "opulent lifestyle" was largely supported by the donations of followers.<ref name="Hunt2003"/> | |||
By the end of 1973, the DLM was active in 55 countries.<ref>Downton (1979), p. 5</ref> Tens of thousands had been initiated, and several hundred centers and dozens of ashrams were formed. 1973 has been called the "peak of the Mission's success".<ref name="Aagaard1980" /> | |||
Seeing his teachings as independent of religion and culture, he was continued speaking in places as culturally diverse as Japan, Taiwan, the Ivory Coast, Slovenia and Venezuela.<ref>Melton, ''Encyclopedia of American Religions.'' <small>"He sees his teachings as independent of culture, religion, beliefs, or lifestyles, and regularly addresses audiences in places as culturally diverse as India, Japan, Taiwan, the Ivory Coast, Slovenia, Mauritius and Venezuela, as well as North America, Europe and the South Pacific."</small></ref> | |||
Rawat's upscale lifestyle was a source of controversy in the early 1970s.<ref>Bromley & Shupe (1981), p. 137</ref> Some media reports said that he "lived more like a king than a Messiah".<ref name="Downton 1979, p. 5 & 7"/> Critics alleged that his lifestyle was supported by the donations of followers and that the movement appeared to exist only to support his "opulent existence".<ref name=Hunt>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."</ref><ref>{{cite magazine |url=http://www.time.com/time/magazine/article/0,9171,917237,00.html |title=TIME, 7 April 1975 |magazine=Time |date=7 April 1975 |access-date=17 July 2014 |url-status=dead |archive-url=https://web.archive.org/web/20130826002715/http://www.time.com/time/magazine/article/0,9171,917237,00.html |archive-date=26 August 2013}}</ref> Supporters said there is no conflict between worldly and spiritual riches, and that Rawat did not advise anyone to "abandon the material world", but said it is our attachment to it that is wrong.<ref name="ReferenceA">"'You're a Perfect Master'", ''Newsweek'' 19 November 1973</ref> Press reports listed expensive automobiles such as Rolls-Royces, Mercedes-Benz limousines<ref name="Morgan"/> and sports cars, some of them gifts.<ref>"The guru who minds his mother", By MALCOLM N. CARTER, AP. 11/4/73 Stars and Stripes</ref><ref>"Boy guru weds Calif. woman, 24". Associated Press, Long Beach, Calif. ''Independent'', 22 May 1974</ref> Rawat said, "I have something far more precious to give them than money and material things—I give peace".<ref name="SFExaminer73">San Francisco Examiner, 7/21/73, as quoted in "What's Behind the 15-Year-Old Guru Maharaj Ji?" Gail Winder and Carol Horowitz, The Realist 12/73</ref> "Maharaj Ji's luxuries are gifts from a Western culture whose fruits are watches and Cadillacs", a spokesman said.<ref name="ReferenceA"/> Some premies said that he did not want the gifts, but that people gave them out of their love for him.<ref>"Through a 'Third Eye' Comes The Divine Light", By PHIL HASLANGER (Of The Capital Times Staff), Capital times, 2/16/73</ref> They saw Rawat's lifestyle as an example of a ], which held a mirror to the "money-crazed and contraption-collecting society" of the West.<ref name="Foss & Larkin 1978"/> | |||
In 1983 the downsized Divine Light Mission changed its name to ], and Rawat closed the last western ashrams, marking the end of his use of Indian methods for western objectives.<ref>Miller, ''America's Alternative Religions'', pp.474</ref> | |||
In May 1974, a judge gave Prem Rawat consent to marry without parental permission.<ref>"Guru, 16, marries secretary" AP Tues. 21 May 1974 ''Greeley Tribune''</ref> His marriage to Marolyn Johnson, a 24-year-old follower from ], was celebrated at a non-denominational church in ].<ref>"The Guru's Wife Is Another Devotee", Robert P. Dalton, AP Staff Writer, ''Oakland Tribune''. 23 May 1974.</ref> Prem Rawat's mother, Mata Ji, had not been invited.<ref>Downton (1979), p. 191.</ref> | |||
Rawat continued to teach the techniques of Knowledge and affirmed his own status as a master rather than a divine leader. The original religious movement was essentially defunct. Scholars such as Kranenborg and Chryssides describe the departure from divine connotations, and the new emphasis that the Knowledge is universal, rather than Indian. According to religious historian Timothy Miller, "...he may be reaching more listeners than ever, especially abroad, but his role is that of a public speaker."<ref>Chryssides, George D., ''Historical Dictionary of New Religious Movements'' pp.210-1, Scarecrow Press (2001) ISBN 0-8108-4095-2 <small>"Maharaji progressively dissolved the Divine Light Mission, closing the ashrams, affirming his own status as a master rather than a divine leader, and emphasizing 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."</small></ref><ref>Miller, ''America's Alternative Religions'', pp.474</ref> | |||
Prem Rawat's marriage to a non-Indian finally severed his relationship with his mother.<ref name="Hunt"/><ref name="Downton 1979, p. 192"/> She retained control of the Indian DLM and appointed Satpal as its leader.<ref name="Downton 1979, p. 192"/> Mata Ji said she was removing Prem Rawat as Perfect Master because of his "unspiritual" lifestyle and lack of respect for her wishes.<ref name="Downton 1979, p. 192"/><ref>"Guru Tries to Take Control of Mission" in The Ruston Daily Leader, 9 April 1975:</ref><ref>"MOTHER OUSTS 'PLAYBOY' GURU" in ''Los Angeles Times''. Wednesday 2 April 1975, PART II, p. 6A</ref> Rawat retained the support of the Western disciples. Most of the mahatmas either returned to India or were dismissed.<ref name="Downton"/> Prem Rawat had become wealthy as a result of contributions from his Western devotees, and led the life of an American millionaire. He ran a household for his wife, his brother (Raja Ji) and his sister-in-law (Claudia), and financed travel for the close officials and mahatmas who accompanied him on his frequent trips around the globe to attend the Mission's festivals.<ref name="Downton"/><ref>Price (1979), pp. 279–96</ref> By early 1974 the number of full-time DLM staff had increased from six to over one thousand.<ref name="Messer, Jeanne 1976, pp. 52-72"/> | |||
Prem Rawat continued to tour internationally throughout the 1980s and 1990s, speaking publicly in over 40 countries, and mostly piloting the leased executive jets himself. In December 1998, he spoke live via an interactive satellite broadcast from Pasadena, California to 86,600 participants at 173 locations in 50 countries. 1999 saw the commencement of regular satellite broadcasts to North American cities, with similar initiatives started soon after in other countries.<ref>Cagan, A. ''Peace is Possible: The Life and Message of Prem Rawat.'' Mighty River Press. ISBN -10: 0-9788694-9- pp255, 266</ref><ref></ref> | |||
In November 1974, seeking more privacy for himself, his wife and his entourage following security concerns, Prem Rawat moved to a {{convert|4|acre|m2|adj=on}} property in ].<ref name="MHomeBase">"Maharaj Ji Buys $400,000 Home Base in Malibu Area", JOHN DART, ''Los Angeles Times'', 27 November 1974; p. B2</ref><ref name="LAT1979" /> Purchased by the DLM for $400,000, the property served as the DLM's West Coast headquarters.<ref name="MHomeBase" /><ref name="LAT1979" /><ref name="LAT1989-09-03">]. "MALIBU Metamorphosis: Is Hollywood's Haven Growing into Just Another Miami Beach?" in '']''. 3 September 1989. {{webarchive|url=https://web.archive.org/web/20160303202710/http://pqasb.pqarchiver.com/latimes/results.html?st=advanced&QryTxt=Malibu+Metamorphosis+Finke&x=0&y=0&type=current&sortby=REVERSE_CHRON&datetype=0&frommonth=01&fromday=01&fromyear=1985&tomonth=07&today=24&toyear=2008&By=&Title=&at=ALL&Sect=ALL|date=3 March 2016}}</ref> Controversy around a helipad on the property<ref name="LAT1981-02-14">"1-Year Trial OKd for Sect's Helipad" in '']''. 22 May 1981, p. F6. {{webarchive|url=https://web.archive.org/web/20121111051756/http://pqasb.pqarchiver.com/latimes/access/657565412.html?dids=657565412:657565412&FMT=CITE&FMTS=CITE:AI&type=historic&date=May+22%2C+1981&author=&pub=Los+Angeles+Times+(1886-Current+File)&edition=&startpage=F6&desc=1-Year+Trial+OKd+for+Sect%27s+Helipad|date=11 November 2012}}</ref> was resolved by installing emergency water storage for the ] and limiting the number of permitted flights.<ref name="LAT1985-07-07">Pasternak, Judy. "Maharaji Denied in Bid to Triple Copter Use" in '']''. 7 July 1985, p. 1. {{webarchive|url=https://web.archive.org/web/20121111051810/http://pqasb.pqarchiver.com/latimes/access/64480144.html?dids=64480144:64480144&FMT=ABS&FMTS=ABS:FT&type=current&date=Jul+7%2C+1985&author=JUDY+PASTERNAK&pub=Los+Angeles+Times+(pre-1997+Fulltext)&edition=&startpage=1&desc=Maharaji+Denied+in+Bid+to+Triple+Copter+Use|date=11 November 2012}}</ref> | |||
==Recent years== | |||
]]] | |||
===1976–2000=== | |||
Between January 2004 and June 2005, Prem Rawat delivered 117 addresses in Asia, Europe, and North America focusing on a universal message of peace and self-fulfillment. His message is currently distributed in eighty-eight countries in print and on video, and his program ] is broadcast on TV channels such as ''Canal Infinito'' in South America, ''Channel 31'' in Australia, ''Kabel BW'' in Germany and ''Dish Network'' in the U.S.A.<ref></ref><ref>''Conversation with Prem Rawat'', (Retrieved January 2006)</ref><ref>"Words of Peace" by Maharaji receives TV Award in Brazil" .</ref> | |||
By 1976, most students viewed Prem Rawat primarily as a spiritual teacher, guide and inspiration.<ref>Downton (1979), p. 199</ref> In January 1976 Prem Rawat encouraged them to leave the ]s and discard Indian customs and terminology.<ref name="Downton 1979">Downton (1979)</ref> He said that the organization had come between his devotees and himself.<ref>Björkqvist, K (1990): "World-rejection, world-affirmation, and goal displacement: some aspects of change in three new religions movements of Hindu origin." In N. Holm (ed.), ''Encounter with India: studies in neohinduism'' (pp. 79-99) - Turku, Finland. Åbo Akademi University Press - "In 1976, Maharaj Ji declared that he felt that the organization had come between his devotees and himself, and he disposed of the headquarters altogether."</ref> He decentralized some decision making to local premie communities, while he maintained his status as the ultimate authority over spiritual and secular matters. The staff at the Denver headquarters were reduced from 250 to 80.<ref name="Downton 1979" /> He described the managerial mentality that had grown in the Mission as "only cosmetic and totally unnecessary. It's like trying to take a cow and put lipstick on it. You can do it, but it's unnecessary in practical terms".<ref>Downton (1979), p. 196</ref> | |||
His appearance on 20 December 1976 in ], wearing a traditional ] costume for the first time since 1975, signaled a resurgence of Indian influence and devotion.<ref>Downton (1979), p. 201</ref> During 1977, many returned to ''ashram'' life, and there was a shift back from secular tendencies towards ritual and messianic beliefs.<ref name="Downton 1979"/> In 1977 Rawat became a US citizen.<ref>"Guru Maharaj Ji becomes a citizen of the U.S." ''Rocky Mountain News'', Wednesday, 19 October 1977, Denver, Colorado, U.S.A.</ref> | |||
In 2001, ] was founded as a ], largely for the production and distribution of materials promoting Rawat's message. TPRF also funds world-wide humanitarian efforts, providing food, water and medical help to war-torn and impoverished areas. In 2007 after an evaluation by the ], TPRF became a Recommended Charity of the ]. ] describes the Foundation as being established "to improve the quality of life for the disadvantaged." <ref> | |||
{{cite web | |||
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|title= Young professionals from 42 countries meet in Malmö to promote international understanding | |||
|publisher = Rotary International | |||
|date June 7, 2006. | |||
|accessdate 2007-01-08 | |||
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In October 1978, the hillsides surrounding Rawat's Malibu estate were burned by a ].<ref name="LAT1979" /> His family and the DLM headquarters subsequently moved to ].<ref name=Galanter1999p22>Galanter (1999), p. 22</ref> The family, which had grown to include four children, returned to Malibu in 1984.<ref name=Galanter1999p22/> | |||
In 2005, Prem Rawat introduced , a program of five DVD packs which prepare the student for receiving Knowledge. The techniques are taught in Key Six, a multimedia presentation produced in fifty languages. | |||
], London]] | |||
In 2007, during a two-month tour of India, Sri Lanka and Nepal, Prem Rawat spoke at 36 events, addressing over 800,000 people, and by live satellite broadcasts reached an additional 2.25 million.<ref></ref> | |||
During the '70s and '80s, the movement attracted substantial adverse publicity.<ref>{{cite book|author1=Leeming, David Adams|author2=Wood Madden, Kathryn|author3=Marlan, Stanton|title=Encyclopedia of Psychology and Religion|date=September 2009|isbn=9780387718019|page=274|publisher=Springer }}</ref> In January 1979 the ''Los Angeles Times'' reported that Rawat was maintaining his Malibu following despite a rising mistrust of cults.<ref name="LAT1979">"Malibu Guru Maintains Following Despite Rising Mistrust of Cults" Mark Foster, ''Los Angeles Times'' 12 January 1979 p. 3</ref> Bob Mishler and Robert Hand, a former vice president of the movement, complained that money was increasingly diverted to Prem Rawat's personal use, and that the ideals of the group had become impossible to fulfill. The charges found little support and did not affect the progress of the Mission.<ref name="MeltonDLM"/> | |||
In 1980, Rawat removed all the "religious" aspects of the movement and declared he now wanted "no movement whatsoever".<ref name="Björkqvist, K 1990 pp. 79-99">Björkqvist, K (1990): "World-rejection, world-affirmation, and goal displacement: some aspects of change in three new religious movements of Hindu origin." In N. Holm (ed.), ''Encounter with India: studies in neohinduism'' (pp. 79-99) - Turku, Finland. Åbo Akademi University Press</ref> The Hindu references and religious parables that had been prominent in ] gave way to a focus on the meditation techniques. Once called "Perfect Master", Rawat abandoned his "almost divine status as guru"<ref name="MeltonDLM"/><ref name="Hunt"/> but affirmed his status as a master. Scholars such as ] and ] describe the departure from divine connotations.<ref name="KranenborgNeo178">Kranenborg (2002), p. 178</ref><ref name="Chryssides">Chryssides (2001), pp. 210–211</ref> In 1983 the Divine Light Mission was renamed ] and Rawat closed the last western ''ashrams'', marking the end of his use of Indian methods for international objectives.<ref name="Miller 1995, p. 474">Miller (1995), p. 474</ref> | |||
Throughout this period, Rawat toured extensively. In one two-year period he spoke at over 100 programs in 37 international cities, including New York, London, Paris, Kuala Lumpur, Rome, Delhi, Sydney, Tokyo, Caracas and Los Angeles.<ref name="Björkqvist, K 1990 pp. 79-99"/><ref name="HinduismToday1983">Hinduism Today 1983</ref> | |||
In 1990 there were said to be 1.2 million followers worldwide, with 50,000 in the United States.<ref name="Chryssides"/> The year 1999 saw the commencement of regular satellite broadcasts to North America and other countries.<ref>{{cite web|title=Broadcasts|url=http://www.contact-info.net/broadcasts.cfm|url-status=dead|archive-url=https://web.archive.org/web/20151223140611/http://www.contact-info.net/broadcasts.cfm|archive-date=23 December 2015|access-date=17 July 2014|publisher=Contact Info}}</ref> | |||
===2001 – present=== | |||
In 2001, Prem Rawat founded The Prem Rawat Foundation (TPRF),<ref name="About Prem Rawat">" {{webarchive|url=https://web.archive.org/web/20080509144440/http://www.tprf.org/prem-rawat/about-prem-rawat.htm |date=9 May 2008 }}" at the {{webarchive|url=https://web.archive.org/web/20040624065557/http://tprf.org/ |date=24 June 2004 }}</ref> a ] to support his message, and worldwide humanitarian efforts. | |||
], ]]] | |||
Writing in 2006, professor Ron Geaves, a long-time supporter of Rawat, noted how Elan Vital had explained that the only effective way of reaching out to the over 80 countries where Rawat's message was being promoted was by leased private jet, which Rawat self-piloted, flying around a quarter million miles a year.<ref name="Geaves2006a" /> | |||
A biography of Rawat, ''Peace is Possible'', by ], was published in 2006 with a foreword by ], former President of the ] and ].<ref name="AndreaCagan">Andrea Cagan: ''Peace is Possible, The Life and Message of Prem Rawat''. Mighty River Press, {{ISBN|0-9788694-9-4}}</ref> In 2007, Rawat started the Peace Education Program for inmates which, as of 2012, operates in 25 prisons across 10 countries. Michael Gilbert, ] associate professor of criminal justice, stated that,"The constructive changes in behavior among participants have been noticed in our local Dominguez prison".<ref>{{cite web|url=http://utsa.edu/today/2012/01/premrawat.html|date=Jan 2012|title=University of Texas at San Antonio|url-status=live|archive-url=https://web.archive.org/web/20120229105520/http://www.utsa.edu/today/2012/01/premrawat.html|archive-date=29 February 2012}}</ref> | |||
In 2006, Pierre Weil, Rector of UNIPAZ in Florianopolis, Brazil - a campus of an 'International Peace University' non-profit organization - awarded Prem Rawat the honorary title of Ambassador of Peace.<ref>{{Cite journal|last=Weil|first=Pierre|date=2006|title=Festival Mundial da Paz|journal=Diario do Paz Caderno I|language=Portuguese|publisher=UNIPAZ Associacao Campus ilha de Santa Catarina}}</ref> In 2009, Prem Rawat was made Ambassador of Peace for the ] of Italy. In 2010, he spoke at the "Words of Peace for Europe" conference in ], at the invitation of European Parliament Vice-President ].<ref>{{cite web|url=http://www.agenziaaise.it/esteri/unione-europea/65024-.html|date=2 July 2010|title=WORDS OF PEACE FOR EUROPE: LA BASILICATA PROTAGONISTA NEL PROCESSO DI PACE|publisher=Agenzia Internazionale Stampa Estero|url-status=dead|archive-url=https://web.archive.org/web/20120424231024/http://www.agenziaaise.it/esteri/unione-europea/65024-.html|archive-date=24 April 2012}}</ref><ref>{{cite web|url=http://www.basilicatanet.eu/news/print.asp?Id=734979|title=Domani a Bruxelles la conferencia "Words of Peace for Europe|publisher=basilicatanet.eu|access-date=3 October 2011|url-status=dead|archive-url=https://archive.today/20120302064146/http://www.basilicatanet.eu/news/print.asp?Id=734979|archive-date=2 March 2012}}</ref> | |||
In 2011, he again spoke at the Brussels conference, "Peace and Prosperity. Founding Values of the European Union."<ref>{{cite web |url=http://www.provincia.potenza.it/provincia/detail.jsp?otype=1101&id=120788&sec=111375 |title=Province of Potenza Newsletter |publisher=Provincia.potenza.it |date=5 October 2010 |access-date=17 July 2014 |url-status=live |archive-url=https://web.archive.org/web/20140714205859/http://www.provincia.potenza.it/provincia/detail.jsp?otype=1101&id=120788&sec=111375 |archive-date=14 July 2014}}</ref> At this conference, he was named ambassador of the Brussels Declaration “Pledge to Peace,” signed at the European Parliament. The Pledge to Peace was inspired by the principles of freedom, equality and solidarity enshrined in the preamble of the Charter of Fundamental Rights of the European Union. The Declaration of Intent encourages signatory governments, organizations, and companies to act independently in the design and development of peace projects.<ref>{{Cite web|title=Pledge to Peace|url=http://www.associazionepercorsi.com}}</ref> | |||
In 2012, in Malaysia, Prem Rawat was awarded the Asia Pacific Brands Foundation Lifetime Achievement Award, "for his contributions in championing and promoting global peace."<ref>{{cite web|title=Ambassador of Peace honoured at Peace Forum|url=http://www.razor.tv/video/747624/ambassador-of-peace-honoured-at-peace-forum|url-status=dead|archive-url=https://web.archive.org/web/20140714163432/http://www.razor.tv/video/747624/ambassador-of-peace-honoured-at-peace-forum|archive-date=14 July 2014|access-date=17 July 2014|publisher=RazorTV}}</ref><ref>{{cite web|date=29 October 2012|title=Opening The Doors of Peace in Prison ⋆ The Malaysian Times|url=http://www.themalaysiantimes.com.my/opening-the-doors-of-peace-in-prison-2/|url-status=live|archive-url=https://web.archive.org/web/20170611031142/http://www.themalaysiantimes.com.my/opening-the-doors-of-peace-in-prison-2/|archive-date=11 June 2017|access-date=8 May 2018|website=www.themalaysiantimes.com.my}}</ref><ref>{{cite web|last=The Star Online|date=28 September 2012|title=Ambassador of Peace, Prem Rawat honoured at Peace Forum|url=https://www.youtube.com/watch?v=OwJdEa1TTF8|url-status=live|archive-url=https://web.archive.org/web/20160414085957/https://www.youtube.com/watch?v=OwJdEa1TTF8|archive-date=14 April 2016|access-date=8 May 2018|via=YouTube}}</ref><ref>{{cite web|date=19 May 2015|title=Dialogo, in Campidoglio visita di Prem Rawat, ambasciatore di pace - RomaDailyNews|url=http://www.romadailynews.it/politica/dialogo-in-campidoglio-visita-di-prem-rawat-ambasciatore-di-pace-0251391|url-status=live|archive-url=https://web.archive.org/web/20180323031129/https://www.romadailynews.it/politica/dialogo-in-campidoglio-visita-di-prem-rawat-ambasciatore-di-pace-0251391|archive-date=23 March 2018|access-date=8 May 2018|website=romadailynews.it}}</ref> | |||
In 2016, Prem Rawat delivered the keynote address at a forum hosted by TPRF and the Tutu Foundation UK at the British Film Institute in London. Government officials and NGO leaders met to explore peace education, reconciliation, alternatives to violence, prison reform and breaking the cycle of crime.<ref>{{Cite web|title=The Prem Rawat Foundation and the Tutu Foundation UK Partner on Forum Exploring Peace Education, Reconciliation, Prison Reform and Breaking the Cycle of Crime|url=https://www.prweb.com/releases/the_prem_rawat_foundation_and_the_tutu_foundation_uk_partner_on_forum_exploring_peace_education_reconciliation_prison_reform_and_breaking_the_cycle_of_crime/prweb13475570.htm|publisher=PRWeb|date= 9 June 2016}}</ref>{{third-party inline|date=July 2021}} | |||
In March 2021, the Italian Ministry of Justice, Department of Penitentiary Administration, signed a Memorandum of Understanding to implement the Peace Education Program for inmates' rehabilitation.<ref>{{Cite web|date=16 March 2021|title=Carcere di Potenza 'innovativo e all'avanguardia nel trattare l'esecuzione della pena'! Questi i progetti|url=https://www.potenzanews.net/carcere-di-potenza-innovativo-e-allavanguardia-nel-trattare-lesecuzione-della-pena-questi-i-progetti/|access-date=23 May 2021|website=Potenza News|language=it-IT}}</ref> In April 2021, a similar agreement was signed with the South African government to implement this Program throughout the country's correctional centres.<ref>{{Citation|title=Peace education programme to be used in the rehabilitation of inmates| date=15 April 2021 |url=https://www.youtube.com/watch?v=1Ni0mvVUYGk |archive-url=https://ghostarchive.org/varchive/youtube/20211221/1Ni0mvVUYGk |archive-date=21 December 2021 |url-status=live|language=en|access-date=9 May 2021}}{{cbignore}}</ref> | |||
On 17 June 2022, 51 years after he spoke at the Glastonbury Music Festival in June 1971,<ref>//https://www.bloomsbury.com/uk/prem-rawat-and-counterculture-9781350090873/</ref> Prem Rawat received the first “Key of Avalon” award from the Council of Glastonbury, United Kingdom, in recognition of fifty years of working for peace across the world and his services to humanity.<ref>{{Cite web |date=20 June 2022 |title=Prem Rawat gets Glastonbury Council honour for humanitarian service |url=https://www.indianstar.news/prem-rawat-gets-glastonbury-council-honour-for-humanitarian-service/ |access-date=7 July 2022 |website=★ Indian Star |archive-date=5 July 2022 |archive-url=https://web.archive.org/web/20220705102637/https://www.indianstar.news/prem-rawat-gets-glastonbury-council-honour-for-humanitarian-service/ |url-status=dead }}</ref> | |||
Rawat is mentioned in the Guinness Book of World Records: "The largest audience at a book reading for a single author is 114,704 and was achieved by Prem Rawat (USA), in Lucknow, Uttar Pradesh, India, on 2 April 2023. The author read chapter 3 of his latest book “Hear Yourself” in Hindi to a ticket paying audience. The attempt was held at the Mata Ramabai Ambedkar Maidan in Lucknow." | |||
<ref>{{cite web | url=https://www.guinnessworldrecords.com/world-records/largest-audience-at-a-book-reading-(single-author) | title=Largest audience at a book reading for a single author }}</ref><ref>{{cite web | url=https://pragnews.com/national/Noted-author-Prem-Rawats-book-launch-event-enters-Guinness-World-Records-for-largest-gathering | title=Noted author Prem Rawat's book launch event enters Guinness World Records for largest gathering }}</ref> | |||
Another Guinness world-record: The largest attendance at a lecture is 375,603 and was achieved by Prem Rawat (USA), in Gaya, Bihar, India, on 26 November 2023.<ref>{{cite web | url=https://myrepublica.nagariknetwork.com/news/prem-rawat-sets-another-new-guinness-world-record-for-the-largest-attendance-at-a-lecture/ | title=Prem Rawat sets another New Guinness World Record for 'The Largest Attendance at a Lecture' | date=8 August 2024 }}</ref><ref>https://www.guinnessworldrecords.de/world-records/104097-largest-attendance-at-a-lecture {{Bare URL inline|date=August 2024}}</ref> | |||
==Teachings== | ==Teachings== | ||
{{ |
{{main|Teachings of Prem Rawat}} | ||
The core of Prem Rawat's teaching is that the individual's need for fulfillment can be satisfied by turning within to contact a constant source of peace and joy. Rather than a body of dogma, he emphasizes a direct experience of transcendence that he says is accessible through the meditation techniques he teaches. | |||
A number of scholars have said that Prem Rawat's teachings began in the North Indian ] or ] tradition,<ref name="MeltonDLM"/> which dismisses ritual and claims that true religion is a matter of loving and surrendering to God who dwells in the heart.<ref name=Lipner>Lipner (1994), pp. 120-1</ref><ref name=Schomer>Schomer (1987)</ref> Geaves argues that this is not quite correct; referring to Rawat's own statements about his lineage,<ref name=Geaves2006b66>Geaves (2006b), p. 66</ref><ref name=Geaves2007>Geaves (2007), pp. 267</ref> he places Rawat and his father within the tradition established by Totapuri, which also gave rise to the ] movement.<ref name=Geaves2007 /> Geaves argues that while the teachings within Totapuri's lineage have similarities with those of the Radhasoami tradition and developed in the same geographical area,<ref name=Geaves2007b280>Geaves (2007), p. 280</ref> they are nevertheless distinct. He adds that Rawat "is unusual in that he does not consider his lineage to be significant and does not perceive his authority as resting in a tradition."<ref name=Geaves2006b66 /> | |||
Rawat has been criticized for a lack of intellectual content in his public discourses.<ref name="MeltonDLM"/><ref name="Schnabel1982"/><ref name="Kent2001" /> | |||
===Techniques of Knowledge=== | |||
{{main|Techniques of Knowledge}} | |||
Prem Rawat states that light, love, wisdom and clarity exist within each individual, and that the meditation techniques which he teaches, and which he learned from his teacher, are a way of accessing them. These techniques are known as the 'Knowledge'. In his public talks he quotes from Hindu, Muslim and Christian scriptures, but he relies on this inner experience for his inspiration and guidance.<ref name="Geaves, Ron 2006">Geaves, Ron, Globalization, charisma, innovation, and tradition: An exploration of the transformations in the organisational vehicles for the transmission of the teachings of Prem Rawat (Maharaji), 2006, Journal of Alternative Spiritualities and New Age Studies, 2 44–6 – Although Rawat does not see himself as part of a tradition or as having to conform to the behavior of any predecessor, in my view, the best way to place him is to identify him with Vaudeville's definition of the sant.</ref><ref>Drury, Michael, ''The Dictionary of the Esoteric: 3000 Entries on the Mystical and Occult Traditions'', pp.75-6, (2002), Sterling Publishing Company, {{ISBN|1-84293-108-3}}<br />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</ref><ref>Chryssides, George D. ''Historical Dictionary of New Religious Movements'' pp.210-1, Scarecrow Press (2001) {{ISBN|0-8108-4095-2}}<br />"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."</ref><ref name=Hunt /> | |||
Before they receive the "Knowledge", Rawat asks practitioners to promise to give it a fair chance and to stay in touch with him. He also asks that they not reveal the techniques to anyone else, but allow others to prepare to receive the experience for themselves.<ref>{{cite web | |||
|url = http://thekeys.maharaji.net/keys/threepromises.php | |||
|title = Three promises | |||
|publisher = thekeys.maharaji.net | |||
|access-date = 16 May 2008 | |||
|url-status = dead | |||
|archive-url = https://web.archive.org/web/20080517000242/http://thekeys.maharaji.net/keys/threepromises.php | |||
|archive-date = 17 May 2008}}</ref> | |||
Practitioners describe "Knowledge" as internal and highly individual, with no associated social structure, liturgy, ethical practices or articles of faith.<ref name="Hunt" /> According to sociologist Alan E. Aldridge, Prem Rawat says he offers practical ways to achieve spiritual tranquillity that can be used by anyone. Aldridge writes that Rawat originally aspired to bring about world peace, but now he places his attention on helping individuals rather than society.<ref>Aldridge, Alan — ''Religion in the Contemporary World'' (2007) — p.59</ref> | |||
] describes what Prem Rawat terms 'Knowledge' as based on self-understanding and an inner self, identical with the divine.<ref>Chryssides, George D. ''Historical Dictionary of New Religious Movements'', pp. 210-1, Scarecrow Press (2001) {{ISBN|0-8108-4095-2}} <br />"Maharaji progressively dissolved the Divine Light Mission, closing the ashrams, affirming his own status as a master rather than a divine leader, and emphasizing 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."</ref> | |||
== Bibliography == | |||
*„Hear Yourself – How to find peace in a noisy world“ Audiobook. HarperAudio, September 2021, {{ISBN|978-0063070776}} | |||
*„Hear Yourself – Inneren Frieden finden in einer lauten Welt“ Piper, 30. Juni 2022, {{EAN|978-3-492-07102-4}} | |||
*„Hear Yourself – How to find peace in a noisy world“ Harper One, 30. September 2021, {{ISBN|978-0-06-307074-5}} | |||
*„Apprendre à s’écouter – Comment trouver la paix dans la bruit du monde“ Hrsg. POINTS, 1. April 2021, {{ISBN|978-2757886670}} | |||
*„Escùchate – Encuentra la pazt en un mondo ruidoso“ Aguilar, 13. Februar 2020, {{ISBN|978-84-03-52166-7}} | |||
*„Impara Ad Ascoltari – Capire se stressi oltre il rumore del mondo“ Rizzoli, 5. Sep. 2020, {{EAN|9788817146494}} | |||
*„Cuando el desierto florece – El libro que hace brotar tu sonorisa interior“ Penguin Random House 31. Juli 2018, {{ISBN|978-8403516205}} | |||
*„Der Papagei, der alles wusste und nichts konnte – Weisheiten, die glücklich machen“ Gütersloher Verlagshaus, 5. März 2018, {{ISBN|978-3579087030}} | |||
*„Peace Is Possible: Thoughts on happiness, success and relationship for a deeper understanding of life“ Penguin, 6. Juni 2019, {{ISBN|978-0-241-38544-9}} | |||
*„Quando il deserto fiorisce – Il libro che farà abbociare il tuo sorriso interior“ Varia, 16. Juli 2019, {{ISBN|978-8817105392}} | |||
*„Splitting The Arrow – Understanding the Business of Life“ Hrsg. BUNYA LLC 2015, {{ISBN|978-4907298012}} | |||
*„The Greatest Truth Of All“ CreateSpace Independent Publishing Platform, 2012, {{ISBN|9781481028875}} | |||
Mighty River Press published a biography of Prem Rawat in 15 November 2007, written by ]: "Peace Is Possible. The Life and Message of Prem Rawat" {{ISBN|9780978869496}} | |||
==Organizations== | |||
{{see also|Bibliography of Prem Rawat and related organizations}} | |||
Rawat inherited the first organization he was associated with (]) from his father. Moving away from the trappings of ]n culture and religion, he later established ] and Words of Peace International, independent of culture, beliefs and lifestyles, and not bound to the traditions of India. The Prem Rawat Foundation (TPRF) founded in 2001, added more focus to humanitarian efforts. | |||
===Divine Light Mission=== | |||
{{main|Divine Light Mission}} | |||
The Divine Light Mission (''Divya Sandesh Parishad''; DLM) was an organization founded in 1960 by ] ] for his following in northern India. During the 1970s, the DLM gained prominence in the ] under the leadership of his fourth and youngest son, Prem Rawat. Some scholars noted the influence of the ] and the ] tradition, but the western movement was widely seen as a ], a ], a charismatic ] or an alternative religion.<ref>van Driel & Richardson (1988)</ref> DLM officials said the movement represented a church rather than a religion.<ref>"Miami's startled elite wish the guru, in short, a pleasant stay", By Barry Bearak, Knight-Ridder Service, 30 July 1977. INDEPENDENT PRESS TELEGRAM (Long Beach, CA) A-11 "ACCORDING to Anctil and mission president Bill Patterson, they represent a church rather than a religion."</ref> | |||
===Elan Vital and Words of Peace International=== | |||
{{main|Elan Vital (organization)}} | |||
DLM was disbanded when Prem Rawat renounced the trappings of Indian culture and religion, making his teachings independent of culture, beliefs and lifestyles.<ref name="EnAmRe">Melton, Gordon, ''Encyclopedia of American Religions'' 7th edition. Thomson (2003) p.2328 {{ISBN|0-7876-6384-0}}<br />"In the early 1980s, Maharaj Ji moved to disband the Divine Light Mission and he personally renounced the trappings of Indian culture and religion, disbanding the mission, he founded Elan Vital, an organization to support his future role as teacher." ... 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, and regularly addresses audiences in places as culturally diverse as India, Japan, Taiwan, the Ivory Coast, Slovenia, Mauritius and Venezuela, as well as North America, Europe and the South Pacific.</ref> The DLM in the ] changed its name to Elan Vital in 1983, by filing an entity name change.<ref name="sos.state.co.us">{{cite web|url=http://www.sos.state.co.us/biz/ViewImage.do;jsessionid=0000x3kyxhvQmIUOPNwkHlTDN7v:10e81ru5k?masterFileId=19871234276&fileId=19871509395|title=Colorado Secretary of State, Business Center.|website=state.co.us|access-date=8 May 2018|url-status=live|archive-url=https://web.archive.org/web/20180405024145/http://www.sos.state.co.us/biz/ViewImage.do;jsessionid=0000x3kyxhvQmIUOPNwkHlTDN7v:10e81ru5k?masterFileId=19871234276&fileId=19871509395|archive-date=5 April 2018}}</ref> Elan Vital became the name shared by several organizations supporting the work of Rawat. Independent Elan Vital organizations in several countries engaged in raising funds, organising speaking engagements by Rawat and in some cases broadcast his public addresses. Currently, Elan Vital is no longer connected to its originally ] or ] religious background. Elan Vital, Inc. in the U.S. is registered as a ] non-profit organization. It has been labelled a "church" in reference to its tax status.<ref>{{cite web|url=http://www.guidestar.org/pqShowGsReport.do?partner=amex&ein=23-7174539#rptlink1|title=GuideStar:Amex-Organization Report|website=www.guidestar.org|access-date=8 May 2018|url-status=live|archive-url=https://web.archive.org/web/20120208161045/http://www.guidestar.org/pqShowGsReport.do?partner=amex&ein=23-7174539#rptlink1|archive-date=8 February 2012}}</ref> Its 2005 articles of incorporation described its purpose as performing "religious, charitable and educational activities". The Elan Vital website states that Elan Vital ceased operations in 2010, and has been succeeded by new entities such as Words of Peace International, Inc.<ref name=EV>{{Cite web|title=www.elanvital.org|url=http://www.elanvital.org|archive-url=https://web.archive.org/web/20100221223858/http://www.elanvital.org/|archive-date=21 February 2010}}</ref> | |||
===The Prem Rawat Foundation and others=== | |||
In 2001, Prem Rawat founded The Prem Rawat Foundation (TPRF),<ref name="About Prem Rawat"/> a ] for the production and distribution of materials promoting his message, and also for funding worldwide humanitarian efforts. TPRF has provided food, water and medical help to war-torn and impoverished areas.<ref name="Charity report">{{cite web|url=http://charityreports.give.org/Public/Report.aspx?CharityID=3098|title=Charity report|publisher=BBB Wise Giving Alliance|access-date=6 March 2007|url-status=dead|archive-url=https://web.archive.org/web/20070506081453/http://charityreports.give.org/Public/Report.aspx?CharityID=3098|archive-date=6 May 2007}}</ref> | |||
The Peace Education Program (PEP), founded by TPRF, is a media-based educational program that helps participants explore the possibility of personal peace, and to discover personal resources – tools for living such as inner strength, choice, appreciation and hope. The program, not only successful in some educational institutions, had by 2012 also been adopted by 28 prisons in 10 countries including the United States, South Africa, India, Spain, Ireland, the U.K. and Australia.<ref> | |||
{{cite news |url=https://www.theguardian.com/society/2015/dec/15/thameside-prison-privately-run-state-sector |title=There's more than one way to run a prison | Eric Allison |access-date=20 November 2016 |url-status=live |archive-url=https://web.archive.org/web/20161201174355/https://www.theguardian.com/society/2015/dec/15/thameside-prison-privately-run-state-sector |archive-date=1 December 2016|newspaper=The Guardian |date=15 December 2015 |last1=Allison |first1=Eric }}</ref> The voluntary program takes inmates onto a unique route of rehabilitation involving self-discovery, and hopes of a fulfilled life, within or without the prison walls.<ref name="Ayadurai2012"/> | |||
==Reception== | |||
===Media=== | |||
From Prem Rawat's first travels in the West, he and his followers attracted media attention. In an interview in '']'' in 1973, Prem Rawat said, "I have lost confidence in newspapers. I talk with them and the next day something completely different is printed."<ref name="Spiegel73">Der Spiegel - 8 October 1973</ref> In 1973, the Divine Light Mission's 50-member public relations team concluded that Prem Rawat's credibility had been compromised by his youth, his physical appearance, and the Rolls-Royce, as well as the Detroit "pieing" incident and an allegation of smuggling (which was never prosecuted). The head of the team said that they needed to get the public to look past these factors to judge Prem Rawat's credibility.<ref name="Carter1973">"The Guru Who Minds His Mother", MALCOLM N. CARTER. Associated Press ''THE STARS AND STRIPES'', 4 November 1973 Page A6</ref> | |||
Rawat commented on criticism during an interview on a Taiwan News channel in June 2014,<ref>{{cite web|url=http://web.pts.org.tw/macroview/taiwan_outlook/index.php?id=405|title=台灣宏觀電視_Taiwan Outlook|url-status=live|archive-url=https://web.archive.org/web/20141109005522/http://web.pts.org.tw/macroview/taiwan_outlook/index.php?id=405|archive-date=9 November 2014}}</ref> "So far I'm concerned, my focus in life is not to appease critics, but is to bring the message of peace to people. ... When you've been doing what I have been doing for 5 decades plus, yes you're gonna get critics. ... People said, "He's going to fade away." Well, how about fifty-two years. And I'm still doing strong, because it is about my conviction. And my conviction is "peace is possible". And I will do everything that I must do, because it's important to me that people find that peace in their life."<ref>{{cite web |url=http://www.ocacmactv.net/mactv_en/video.htm?sid=53570&classid=12 |title=View Taiwan from OCAC : Welcome to Taiwan Macroview TV |access-date=22 February 2015 |url-status=live |archive-url=https://web.archive.org/web/20141108230346/http://www.ocacmactv.net/mactv_en/video.htm?sid=53570&classid=12 |archive-date=8 November 2014}}, (from 21:00 on)</ref> | |||
Biographer ] described Rawat as a man who loves life and is focused "on spreading the message of peace."<ref name="AndreaCagan"/> | |||
In 2014, independent filmmaker Cynthia Fitzpatrick produced ''Inside Peace'', a documentary about several inmates who had participated in TPRF's Peace Education Program while incarcerated at Dominguez State Prison, Texas. Premiering in 2015 in the United States and the United Kingdom to a positive critical response, ''Inside Peace'' received several awards. PBS aired the film across the United States in 2018.<ref>{{cite web|url=https://www.insidepeacemovie.com |title=Inside peace website}} : trailer, making of, press and awards.</ref><ref>{{cite web|url=https://www.huffpost.com/entry/peace-behind-barbed-wire_b_6760860 |title=Peace Behind Barbed Wire|date=26 February 2015}} ''Huffpost'', 2015.</ref> | |||
In 2019, Penguin Random House published Prem Rawat’s book, ''Peace Is Possible - Thoughts on happiness, success and relationships for a deeper understanding of life''.<ref>{{Cite book|last=Rawat|first=Prem|title=Peace Is Possible - Thoughts on happiness, success and relationships for a deeper understanding of life.|publisher=Penguin Life|year=2019|isbn=9780241385449|location=United Kingdom}}</ref> In 2020, Penguin Random House also released Prem Rawat’s book, ''Escúchate'', the Spanish-language edition of ''Hear Yourself.''<ref>{{Cite book|last=Rawat|first=Prem|title=Escúchate|publisher=Penguin Random House|year=2020|isbn=9788403521919|location=Spain}}</ref> The English version was released by Harper-Collins on 14 September 2021.<ref>{{Cite web|title=Hear Yourself|url=https://www.harpercollins.com/products/hear-yourself-prem-rawat|access-date=29 September 2021|website=HarperCollins|language=en}}</ref> | |||
===Sociologists' views: leadership type=== | |||
Several scholars referred to ]'s ] when describing Rawat as a ].<ref name="Schnabel1982"/><ref name="McGuire175">McGuire (2002) ch. 5, p. 175</ref><ref name="DuPertuis1986">DuPertuis (1986)</ref> | |||
] said Prem Rawat's personal charisma was one of the reasons for the rapid spread of his message among members of the 1960s ].<ref name="isbn0-19-522042-0">{{cite book |author=Partridge, Christopher H. |title=New religions: a guide: new religious movements, sects and alternative spiritualities |publisher=Oxford University Press |location=Oxford |year=2004 |isbn=0-19-522042-0 }}</ref> | |||
Thomas Pilarzyk, a sociologist, wrote in a 1978 paper that the distribution of power and authority in the DLM was officially based on the charismatic appeal of Maharaj Ji, which he described as being somewhat ambiguous, and that many followers were not certain about his position in the organizational scheme of the movement, or the claim that he was the only true spiritual master.<ref>Pilarzyk, Thomas. "The Origin, Development, and Decline of a Youth Culture Religion: An Application of Sectarianization Theory", ''Review of Religious Research'', Vol. 20, No. 1. (Autumn, 1978), pp. 23-43.</ref> | |||
By the early 1980s Meredith McGuire, a professor of sociology and anthropology, saw a process of formalization (transition of charismatic to rational management), resulting from Rawat's desire to consolidate his power and authority over the movement in the United States.<ref name=autogenerated1>McGuire, Meredith B. ''Religion: the Social Context''. Belmont California : Wadsworth Publishing, fifth edition, 2002, {{ISBN|0-534-54126-7}}, Ch. 5 "The Dynamics of Religious Collectivities", section "How Religious Collectivities Develop and Change", sub-section "Organizational Transformations", p. 175 – first edition of this book was 1981, {{ISBN|0-534-00951-4}}</ref> | |||
Prem Rawat teaches a process of self-discovery using four ] techniques to which only he has the keys.<ref>Price, Maeve in Sociological Review ''The Divine Light Mission as a Social Organization'' nr. 27, 1979 p.279-96<br>"Essentially, premies believe that the key to understanding themselves, the gateway to happiness, love and that peace of mind 'which surpasseth understanding' lies in meditating on the knowledge of Guru Maharaj Ji, and that, this knowledge is there inside each human being. Only Maharaj Ji has the key to it and only his appointed mahatmas or initiators may give Maharaj Ji's knowledge. This crucial fact that knowledge may only be revealed by Maharaj Ji, legitimates the leader's supremacy to the believers and ensures that seekers achieve these benefits from a single source."</ref>He claims that with regular practice, these techniques lead to peace, joy and contentment,<ref>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<br /><small>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.</small></ref><ref>Chryssides, George D. Historical Dictionary of New Religious Movements pp.210-1, Scarecrow Press (2001) ISBN 0-8108-4095-2<br/><small>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.</small></ref><ref>Hunt, Stephen J. ''Alternative Religions: A Sociological Introduction'' (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8".<br /><small>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, which brings a sense of well-being, joy and harmony. 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.</small></ref> that they can 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."<ref> Hadden, Religions of the world, pp.428 <small>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.'</small></ref> Prem Rawat's early western discourses were based largely on references from Indian mythology. After his marriage in 1974 he began to draw more on his growing personal experiences as a teacher, parent and international traveller, and colored his talks with stories and allegories in which the listener could find their own understanding.<ref>Stephen J. Hunt Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8 <small>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 the Hindu tradition, beliefs, and most of its original eastern religious practices. Hence, today the teachings do not concern themselves with reincarnation, heaven, or life after death.</small></ref> According to several scholars, his teachings began in the traditions of the North Indian ]s, who dismiss ritual and dogma and focus on direct inner experience. In accordance with Sant precepts he has never developed a systematic doctrine, and the core of his teaching has remained the process of self-discovery, summed up by his statement, "That which you are looking for is within you."<ref>Melton, J. Gordon The Encyclopedia Handbook of Cults in America. p.143, Garland Publishing (1986) ISBN 0-8240-9036-5 <small>The Divine Light Mission is derived from Sant Mat (literally, the way of the saints), a variation of the Sikh religion which draws significant elements from Hinduism... In any case Hans Maharaj Ji claimed a Sant Mat succession which he passed to Maharaj Ji.</small></ref><ref>Mangalwadi, Vishal The World of Gurus revised edition Cornerstone Pr Chicago; Revised edition (July 1992) ISBN 094089503X, pp 137-138 <br><small>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."</small></ref> Prem Rawat claims that the four meditation techniques he teaches allow the practitioner to experience self-understanding, calmness, peace and contentment. Practitioners describe Knowledge as internal and highly individual, with no associated social structure, liturgy, ethical practices or articles of faith.<ref> Chryssides, George D. ''Historical Dictionary of New Religious Movements'' pp.210-1, Scarecrow Press (2001) ISBN 0-8108-4095-2 <small>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. </small></ref><ref>Hunt, Stephen J., ''Alternative Religions: A Sociological Introduction.'' (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8 <small>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.</small></ref> Rawat advises students that for maximum benefit the techniques should be practised daily for at least one hour.<ref>Melton, ''Encyclopedia of American Religions.'' <small>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.</small></ref><ref>J. Gordon Melton, Christopher Partridge (Eds.), ''New Religions: A Guide: New Religious Movements, Sects and Alternative Spiritualities.'' pp.201-202, Oxford University Press, U.S.A. (2004) ISBN 978-0195220421. <small>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.</small></ref><ref>Geaves, Ron, ''Globalization, Charisma, Innovation, and Tradition.'' <small> 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.</small></ref> | |||
Around the same time, ], a sociologist, described Rawat as a pure example of a charismatic leader. He characterized Rawat as materialistic, pampered and intellectually unremarkable compared to ], but no less charismatic.<ref name="Schnabel1982"/> | |||
] stated that there was a correlation between greater meditation times and reduced neurotic stress. He posited that this tranquilizing effect helped cement commitment to Rawat's following.<ref>Galanter, Marc. ''Cults: Faith, Healing and Coercion''. Pg 65. Oxford University Press (1999). ISBN 0195123700.</ref> | |||
Lucy DuPertuis, a sociologist and one-time follower who assisted James V. Downton with ], described Rawat's role as a Master as emerging from three interrelated phenomena: traditional or theological definitions of ''Satguru''; adherents' first-hand experiences of the Master; and communal accounts and discussions of the Master among devotees.<ref>Dupertuis, Lucy, "How People Recognize Charisma: The Case of Darshan in Radhasoami and Divine Light Mission", University of Guam, Sociological Analysis 1986, 47, 2.111-124</ref> | |||
==Criticism== | |||
Prem Rawat has at times been the subject of criticism from religious scholars, individuals related to ]s, articles in the press and media, and former members. | |||
] described Prem Rawat and other founders of new religions as being held in awe by their early followers, who ascribe extraordinary powers to them that set them apart from other human beings.<ref name="isbn0-19-517729-0">{{cite book |author=Bromley, David G. |title=Teaching New Religious Movements (Aar Teaching Religious Studies Series) |publisher=An American Academy of Religion Book |year=2007 |page=156 |isbn=978-0-19-517729-9 }}</ref> When describing the difficulty of charismatic leaders in proving to be above normal human failings such as not to suffer ill health or indulge in worldly pursuits, he used Rawat's marriage as an example.<ref name="isbn0-86554-238-4">{{cite book |author1=Hammond, Phillip E. |author2=Bromley, David G. |title=The Future of new religious movements |publisher=Mercer University Press |location=Macon, GA |year=1987 |page=36 |isbn=0-86554-238-4 }}</ref> | |||
], a professor of ] at the ] (now Radboud University Nijmegen) wrote about followers of gurus in a book published in ] commissioned by the ], a ]-inspired Dutch association that organizes conferences and publishes articles and books related to ], ] and ].<ref><br>''"Het KSGV onderneemt zijn activiteiten vanuit een christelijke inspiratie."''</ref> Van der Lans wrote that Maharaji is an example of a guru who has become a charlatan leading a double life. On the one hand, he tried to remain loyal to the role in which he was forced and to the expectations of his students, yet on the other hand, his private life was one of idleness and pleasure, which was only known to small circle of insiders. According to van der Lans, one could consider him either a fraud or a victim of his surroundings. In 1986 van der Lans reported that compared to the educational level of the general Dutch population, high academic levels are overrepresented in Rawat's students<ref>Lans, Jan van der (Dutch language) page 117, written upon request for the published by Ambo, Baarn, ] ISBN 90-263-0521-4</ref><ref>Premies Versus Sannyasins by Jan van der Lans and Dr. Frans Derks Update X 2 June 1986 http://www.dci.dk/en/?article=599</ref> <ref>Lans, Jan van der (Dutch language) page 117, written upon request for the published by Ambo, Baarn, ] ISBN 90-263-0521-4</ref> | |||
] described Prem Rawat's major focus as being on stillness, peace and contentment within the individual, with his 'Knowledge' consisting of the techniques to obtain these.<ref>Stephen J. Hunt ''Alternative Religions: A Sociological Introduction'' (2003), pp. 116–7, Ashgate Publishing, Ltd. {{ISBN|0-7546-3410-8}}</ref> According to Hunt, in Rawat's case the notion of spiritual growth is not derived – as is traditionally the case with other gurus – from his personal charisma, but from the nature of his teachings and the benefits to the individuals applying them.<ref name="Hunt2003">Hunt, Stephen J. ''Alternative Religions: A Sociological Introduction'' (2003), pp. 116–7, Ashgate Publishing, Ltd. {{ISBN|0-7546-3410-8}}</ref> | |||
Kranenborg asserted that Jos Lammers, whom he labelled as an "ex-premie", made similar comments as van der Lans about Maharaji's lifestyle in his interview with the Dutch magazine ]. He further wrote that when Christians get into dialogue with premies that the lifestyle of the guru is of great importance. He argued that a ] who drives an expensive car and owns a big yacht may not be a problem for premies, but it is a problem for Christians and that they should ask premies why Maharaj ji does not live what Kranenborg considers to be a normal and simple life.<ref>] (1982) ''Oosterse Geloofsbewegingen in het Westen/Eastern faith movements in the West'' (Dutch language) ISBN 90-210-4965-1</ref> | |||
The sociologist ] described Prem Rawat's message as "banal" based on his personal experience with Rawat in the preface of his book and treats elsewhere in his book the criticism by the ] left on him in the ].<ref name="Kent2001">] ''From slogans to mantras: social protest and religious conversion in the late Vietnam war era'', Syracuse University press, 2001, ISBN 0-8156-2948-6 </ref> | |||
], a professor in various fields of religion and long-time adherent of Rawat, wrote that Rawat is not a ], and that he has made great efforts to assert his humanity and take apart the ] that has developed around him.<ref name="Geaves2006a"/> According to Geaves Rawat, rather than considering himself a charismatic leader, deemphasizes the sealing of the master disciple relationship, and focuses on correct practice and staying in touch through participation or listening.<ref name="PIP/Cagan">{{cite book|last=Cagan|first=Andrea|title=Peace is Possible: The Life and Message of Prem Rawat|year=2007|publisher=Mighty River|pages=115–116|isbn=978-0-978869-49-6}}</ref><ref>Geaves, Ron, Globalization, charisma, innovation, and tradition: An exploration of the transformations in the organisational vehicles for the transmission of the teachings of Prem Rawat (Maharaji), 2006, Journal of Alternative Spiritualities and New Age Studies, 2 44-62</ref> | |||
The ] ], who has published several articles about cults and new religious movements, wrote in an article titled ''Life in Cults'', published in ], that public perception is that the ], the ], the ], and the ] are seen as cults held in low esteem and that families' perceptions ''"that their children are being financially exploited"'' is one of the most pernicious and malevolent aspects of these groups, where ''"the leaders live in ostentation and offensive opulence."'' He also wrote that ''" in the Divine Light Mission, members are expected to turn over all material possessions and earnings to the religion and to abstain from alcohol, tobacco, meat, and sex"''.<ref>Levine, Saul V. ''Life in the Cults'', article that appeared in the book edited by Marc Galanter ], (1989), ''Cults and new religious movements: a report of the committee on psychiatry and religion of the ]'', ISBN 0-89042-212-5</ref> | |||
===Following=== | |||
Melton reports that "Maharaj Ji, who frequently acted like the teenager that he was in public, was seen as immature and hence unfit to be a religious leader." <ref> Melton. ''Encyclopedic Handbook of Cults in America''pp 141-145</ref> | |||
Estimates of the number of Prem Rawat's adherents have varied widely over time. Petersen stated that Rawat claimed 7 million disciples worldwide in 1973, with 60,000 in the US.<ref>Petersen, William J. ''Those Curious New Cults in the 80s''. New Canaan, Connecticut: Keats Publishing (1982); p. 146., as quoted in "Adherents.com"{{usurped|}}</ref> Rudin & Rudin gave a worldwide following of 6 million in 1974, of which 50,000 were in the US. According to these authors, the adherents had fallen to 1.2 million for Prem Rawat's personal worldwide following in 1980, with 15,000 in the US.<ref name="R&R">Rudin & Rudin (1980), p. 63</ref> ] and ] published a general DLM membership of 1.2 million worldwide, with 50,000 in the US, in 1990 and 1997.<ref>] & ], ''Religions of the World'', p. 95. 1990 edition quoted in: {{usurped|}}, entry {{usurped|}}</ref> | |||
], who studied Prem Rawat's followers for five years in the 70s, said "these young people had a spiritual experience which deeply affected them and changed the course of their lives. It was an experience which moved many to tears of joy, for they had found the answer they had been seeking".<ref>Downton, James V., ''Sacred Journeys: The conversion of young Americans to Divine Light Mission'', (1979) Columbia University Press. {{ISBN|0-231-04198-5}} "Encounters with God" Page 156</ref> Downton said by 1976 the vast majority of students viewed Rawat "as their spiritual teacher, guide and inspiration". Quoting a student he had studied, Downton said a typical view was that "the only thing he (Rawat) wants is to see people living happily and harmoniously together".<ref>Downton (1979), p. 198</ref> Downton concluded that the students had changed in a positive way, "more peaceful, loving, confident and appreciative of life".<ref>Downton (1979), p. 210</ref> | |||
An author initiated in Knowledge describes Rawat as being the subject of great controversy in India, "where he is also a major heretic." <ref>Messer, Jeanne 'Guru Maharaj Ji and the Divine Light Mission,'' in ''The New Religious Consciousness'' edited by , ] and ], Berkeley: University of California Press. pp.52-72. ISBN 0-52003-472-4</ref> | |||
Paul Schnabel referenced professor in the psychology of religion ] saying that among his Western students, Rawat appeared to stimulate an uncritical attitude, which gave them an opportunity to project their fantasies of divinity onto his person. According to Schnabel, the divine nature of the guru is a standard element of Eastern religion, but removed from its cultural context, and confounded with the Western understanding of God as a father, what is lost is the difference between the guru's person and that which the guru symbolizes—resulting in what was described as limitless personality worship.<ref name="Schnabel1982V">], ''Tussen stigma en charisma'' ("Between stigma and charisma"), 1982. {{webarchive|url=https://web.archive.org/web/20080726022137/http://www.dbnl.org/tekst/schn016tuss01_01/schn016tuss01_01_0012.htm |date=26 July 2008 }}<br />The reference texts by Van der Lans quoted by Schnabel in that chapter: | |||
== Personal == | |||
* Lans, Jan van der. "Religious Experience: An Argument for a multidisciplinary approach" in ''Annual Review of the Social Sciences of Religion 1'', 1977, pp. 133-143. | |||
* Lans, Jan van der. ''Volgelingen van de goeroe: Hedendaagse religieuze bewegingen in Nederland''. Ambo, Baarn, 1981, {{ISBN|90-263-0521-4}}</ref> Stephen Hunt wrote that Western followers do not see themselves as members of a religion, but rather as adherents of a system of teachings focused on the goal of enjoying life to the full.<ref name="Hunt"/> | |||
Former followers became known as "ex-premies".<ref name=HinduismToday1983 /><ref name="Keim">;Keim, Tony. "Police block drive-in protest against guru", ''Courier Mail'', ], 4 September 2002.</ref><ref name="Blinded">"Blinded by the Light", '']'', Sydney (Australia), 31 August 2002.</ref><ref>"Former Guru on a Different Mission", '']'', 30 January 1998.</ref> | |||
A U.S. citizen since 1977, Rawat lives with his wife in Malibu, California.<ref>"Guru Maharaj Ji becomes a citizen of the U.S." ''Rocky Mountain News'', Wednesday, October 19, 1977, Denver, Colorado, U.S.A.</ref> They have four grown children. He holds an ] and has ]s for a number of multi-engined aircraft and helicopters.<ref> Cagan, A., ''Peace is Possible: The Life and Message of Prem Rawat'', pp.228</ref> His résumé lists skills in ], computer-aided design and the development of aviation software.<ref name="Maharaji.org">{{cite web | year = 1999 | url = http://web.archive.org/web/19991128014631/maharaji.org/facts/answers.htm | title=Maharaj.org - Answers to common questions) | = 1999-01-01}}Disable Java on your browser to view this archive.</ref> He is listed as co-inventor on a U.S. patent for a world-time aviational watch.<ref></ref> He has contributed to ] in various industries,<ref></ref><ref>http://web.archive.org/web/19991128014631/maharaji.org/facts/answers.htm 1999. Disable Java on your browser to view this archive.</ref> and supports his family through investments in several areas of business, including software.<ref> Cagan, Andrea, Peace Is Possible: The Life and Message of Prem Rawat, pp.218-19 Mighty River Press, ISBN 978-0978869496, 123014238. <small>He received stock shares in corporations as gifts, which later generated significant dividends for him. Some of these companies were sold, generating substantial windfalls, and his profits were reinvested smartly. One particular company that developed large-scale software applications for government contractors went public, generating considerable wealth for Maharaji and his family.</small></ref> | |||
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== References == | ||
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== Sources == | ||
{{refbegin|30em}} | |||
* Aagaard, Johannes, ''Who Is Who In Guruism?'' (1980), in ''Update'', Vol. 4.3, October 1980 | |||
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* ], ''Peace Is Possible: The Life and Message of Prem Rawat'', Mighty River Press (]), ISBN 978-0978869496 {{OCLC|123014238}} | |||
* {{Cite book |publisher = Rosen Pub. Group |isbn = 978-0-8239-1505-7 |last = Beit-Hallahmi |first = Benjamin |author-link = Benjamin Beit-Hallahmi |title = The illustrated encyclopedia of active new religions, sects, and cults |location = New York |year = 1993 |url = https://archive.org/details/illustratedencyc00beit }} | |||
* Cameron, Charles (Ed.), ''Who Is Guru Maharaj Ji?'' (1973), Bantam Books, Inc. | |||
* Björkqvist, K (1990): "World-rejection, world-affirmation, and goal displacement: some aspects of change in three new religions movements of Hindu origin." In {{Cite book | publisher = Åbo akademi | isbn = 978-951-649-731-3 | last = Holm | first = Nils G.| title = Encounter with India : studies in neohinduism | location = Åbo | series = Religionsvetenskapliga skrifter, nr 20 | year = 1990|pages=79–99 }} | |||
* Carrol, Peter N. ''Nothing Happened: The Tragedy and Promise of America in the 1970s'', Holt, Rinehart and Winston (1982), ISBN 0030583195 | |||
* |
* Bowker, John (Ed.), ''The Oxford Dictionary of World Religions'', Oxford University Press, New York (1997) {{ISBN|0-19-213965-7}} | ||
* ] and ] '''' Beacon Press, Boston 1981 {{ISBN|080-703-256-5}} | |||
* Collier, Sophia, ''Soul rush: The odyssey of a young woman of the '70s'', Morrow (1978), ISBN 0-688-03276-1 | |||
* {{Cite book |publisher = Mercer University Press |isbn = 978-0-86554-237-2 |last = Bromley |first = David|author2 = New Ecumenical Research Association (Unification Theological Seminary)|author3 = Phillip E. Hammond |title = The Future of new religious movements |location = Macon Ga. |year = 1987}} | |||
* Downton, James V., ''Sacred journeys: The conversion of young Americans to Divine Light Mission'',(1979) Columbia University Press. ISBN 0-231-04198-5 | |||
* {{cite book |author=Bromley, David G. |title=Teaching New Religious Movements (Aar Teaching Religious Studies Series) |publisher=An American Academy of Religion Book |year=2007 |page=156 |isbn=978-0-19-517729-9 }} | |||
*DuPertuis, Lucy (Summer 1986), ''How people recognize charisma: the case of darshan in Radhasoami and Divine Light Mission'' Sociological Analysis, University of Guam, Vol 47, No 2 | |||
*{{cite book|publisher=Mighty River|last=Cagan|first=Andrea|title=Peace is Possible, The Life and Message of Prem Rawat|year=2007|isbn=978-0-9788694-9-6}} | |||
*Fahlbusch E., Lochman J. M., Mbiti J., Pelikan J., Vischer L, Barret D. (Eds.) ''The Encyclopedia of Christianity'' (1998), ISBN 90-04-11316-9 | |||
* {{Cite book| publisher = Bantam Books| last = Cameron| first = Charles| title = Who is Guru Maharaj Ji?| location = New York| year = 1973 | title-link = Who Is Guru Maharaj Ji? (book)}} | |||
*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) | |||
* Carrol, Peter N. ''Nothing Happened: The Tragedy and Promise of America in the 1970s'', Holt, Rinehart and Winston (1982), {{ISBN|0-03-058319-5}} | |||
*Geaves, Ron (2002), ''From Divine Light Mission to Elan Vital and Beyond: an Exploration of Change and Adaptation'', 2002 International Conference on Minority Religions, Social Change and Freedom of Conscience, ] at ]n | |||
* {{Cite book |publisher = Scarecrow Press |isbn = 978-0-8108-4095-9 |last = Chryssides |first = George D. |author-link = George D. Chryssides |title = Historical dictionary of new religious movements |location = Lanham, Md. |series = Historical dictionaries of religions, philosophies, and movements, no. 42 |year = 2001 |url-access = registration |url = https://archive.org/details/historicaldictio0000chry }} | |||
*Geaves, Ron, "From Totapuri to Maharaji: Reflections on a Lineage (Parampara)" in Indian Religions: Renaissance and Revival, ed. Anna King. London: Equinox, 2007 | |||
* {{Cite book |publisher = Ethnographica |isbn = 978-0-905788-60-9 |last = Clarke |first = Peter B. |author2 = King's College (University of London). Dept. for the History and Philosophy of Religion. |title = The New evangelists : recruitment methods & aims of new religious movements. |location = London |year = 1987}} | |||
*Geaves, Ron, ''Globalization, charisma, innovation, and tradition: An exploration of the transformations in the organisational vehicles for the transmission of the teachings of Prem Rawat (Maharaji), 2006, Journal of Alternative Spiritualities and New Age Studies, 2 44-62. | |||
* {{Cite book |edition = 1st |publisher = Morrow |isbn = 978-0-688-03276-0 |last = Collier |first = Sophia| author-link = Sophia Collier |title = Soul rush : the odyssey of a young woman of the '70s |location = New York |year = 1978|title-link = Soul Rush (book) }} | |||
* Goring, Rosemary (Ed.). ''Dictionary of Beliefs & Religions'' (1997) Wordsworth Editions, ISBN 1-85326-354-0 | |||
* {{Cite book |publisher = ] |isbn = 978-0-231-04198-0 |last = Downton |first = James V. | author-link = James V. Downton|title = Sacred journeys: the conversion of young Americans to Division Light Mission |location = New York |year = 1979|title-link = Sacred Journeys (book) }} | |||
* Haan, Wim, ''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 (Dutch language) ISBN 90-242-2341-5. | |||
* {{Cite journal|title=Hans Jayanti|last=DUO staff|year=2000|publisher=Divine United Organization|location=New Delhi|pages=24–37|ref=Book published in commemoration of the 100th anniversary of Hans Ji Maharaj's birth}} | |||
* Hadden, Jeffrey K. and Elliot III, Eugene M., ''Divine Light Mission/Elan Vital'' in Melton, Gordon J. and Bauman, Martin (Eds.) "Religions of the world: A Comprehensive Encyclopedia of beliefs and practices" ABC-CLIO (2002), ISBN 1-57607-223-1 | |||
* {{Cite journal| issn = 0038-0210| volume = 47| issue = 2| pages = 111–124| last = DuPertuis| first = Lucy| title = How People Recognize Charisma: The Case of Darshan in Radhasoami and Divine Light Mission| journal = Sociological Analysis| year = 1986| jstor = 3711456| doi = 10.2307/3711456| publisher = Oxford University Press}} | |||
* ''Hans Jayanti (2000), DUO, New Delhi, Book published in commemoration of the 100th anniversary of Shri Hans' birth. | |||
* {{Cite book |publisher = Wm. B. Eerdmans Pub. |isbn = 978-0-8028-2413-4 |last = Fahlbusch |first = Erwin. |author2 = Geoffrey William. Bromiley |title = Eerdmans encyclopedia of Christianity |location = Grand Rapids, Mich. |year = 1998 |url-access = registration |url = https://archive.org/details/encyclopediaofch0001unse_t6f2 }} | |||
* Hinnells, John (Editor), ''The Penguin Dictionary of Religions'' (1997), ISBN 0-14-051261-6 | |||
* 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) | |||
*] ''From slogans to mantras: social protest and religious conversion in the late Vietnam war era'', Syracuse University press, 2001, ISBN 0-8156-2948-6 | |||
* {{Cite book |publisher = ] |isbn = 978-0-19-512369-2 |last = Galanter |first = Marc| author-link = Marc Galanter (psychiatrist) |title = Cults: Faith, Healing and Coercion |location = New York |year = 1999|title-link = Cults: Faith, Healing and Coercion }} | |||
* Hunt, Stephen J. ''Alternative Religions: A Sociological Introduction'' (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8 | |||
* {{Cite journal| volume = 7| issue = 3| pages = 45–62| last = Geaves| first = Ron| author-link = Ron Geaves| title = From Divine Light Mission to Elan Vital and Beyond: An Exploration of Change and Adaptation| journal = Nova Religio| date = March 2004| doi = 10.1525/nr.2004.7.3.45}} | |||
* Kranenborg, Reender Dr. (1982) ''Oosterse Geloofsbewegingen in het Westen'' ("Eastern faith movements in the West") (Dutch language) ISBN 90-210-4965-1 | |||
* ] (2006a). "Globalization, charisma, innovation, and tradition: An exploration of the transformations in the organisational vehicles for the transmission of the teachings of Prem Rawat (Maharaji)" in ''Journal of Alternative Spiritualities and New Age Studies - Volume 2'', 2006, {{ISBN|978-1-4196-2696-8}}, pp. 44–62. {{cite web|url=http://www.asanas.org.uk/files/002geaves.pdf|title=Online version at the 'Alternative Spiritualities and New Age Studies Association' website|access-date=14 June 2008|url-status=dead|archive-url=https://web.archive.org/web/20080627145415/http://www.asanas.org.uk/files/002geaves.pdf|archive-date=27 June 2008}} | |||
* Kranenborg, Reender, ''Neohindoeïstische bewegingen in Nederland: een encyclopedisch overzicht'', Kampen Kok cop. (2002) | |||
* ] (2006b). "From Guru Maharaj Ji to Prem Rawat: Paradigm Shifts over the Period of 40 Years as a 'Master'". In: {{cite book| last1 = Gallagher | first1 = Eugene V. | last2 = Ashcraft | first2 = W. Michael (eds.) | title = Introduction to New and Alternative Religions in America | place = Westport CT | publisher = Greenwood Press | year = 2006 | volume = 4 | pages = 63–84 | isbn = 0-275-98712-4}} | |||
* Lans, Jan van der and Dr. Frans Derks, ''Premies Versus Sannyasins'' in “Update: A Quarterly Journal on New Religious Movements”, X/2 (June 1986) | |||
* ]. "From Totapuri to Maharaji: Reflections on a Lineage (Parampara)" in Indian Religions: Renaissance and Revival, ed. Anna King. London: Equinox, 2007 | |||
* Lans, Jan van der Dr. ''Volgelingen van de goeroe: Hedendaagse religieuze bewegingen in Nederland'' (Dutch language), Ambo, Baarn, 1981 ISBN 90-263-0521-4 | |||
* ]. ''"Forget Transmitted Memory: The De-traditionalised 'Religion' of Prem Rawat"'' in ''Journal of Contemporary Religion'', Vol. 24/1, 2009 | |||
* Lee, Raymond L M., ''Sacred Tensions: Modernity and Religious Transformation in Malaysia'' (1997), The University of South Carolina Press. ISBN 1-57003-167-3 | |||
* {{Cite book| publisher = Wordsworth| isbn = 978-1-85326-354-5| last = Goring| first = Rosemary| title = The Wordsworth dictionary of beliefs and religions| location = Ware, Hertfordshire | series = Wordsworth Reference| year = 1995| url = https://archive.org/details/wordsworthdictio0000unse}} | |||
* Leech, Keneth. ''Soul Friend'' (2001), Morehouse Group, ISBN 0-8192-1888-X | |||
* {{cite news | last = Gray | first = Francine du Plessix | author-link = Francine du Plessix Gray | title = Blissing Out in Houston | work = ]| date = 13 December 1973 | url = http://www.nybooks.com/articles/article-preview?article_id=9652 }} | |||
* Levine, Richard Michael. "Who is your guru" in the 1973 section of ''The Seventies: A Tumultuous Decade Reconsidered'' (Book by ]). Little, Brown and Company (2000). ISBN 0-316-81547-0 | |||
* {{in lang|nl}} Haan, Wim, ''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 (Dutch language) {{ISBN|90-242-2341-5}}. | |||
* Levine, Saul V. ''Life in the Cults''in Galanter, Mark M.D., ''Cults and new religious movements: a report of the committee on psychiatry and religion of the American Psychiatric Association'' (1989), ISBN 0-89042-212-5 | |||
* Hadden, Jeffrey K. and Elliot III, Eugene M., ''Divine Light Mission/Elan Vital'' in {{Cite book| publisher = ABC-CLIO| isbn = 978-1-57607-223-3 | last = Melton| first = J. Gordon.| author2 = Martin. Baumann| title = Religions of the world : a comprehensive encyclopedia of beliefs and practices| location = Santa Barbara, Calif.| year = 2002}} | |||
* Lewis, James, ''The Encyclopedia of Cults, Sects, and New Religions''m Prometheus Books, ISBN 1-57392-888-7 | |||
* {{Cite book| publisher = Penguin Books| isbn = 978-0-14-051261-8| last = Hinnells| first = John R.| title = The Penguin dictionary of religions| location = London, England; New York, N.Y., U.S.A.| series = Penguin reference books| year = 1997}} | |||
* Lippy, Charles H., ''Pluralism Comes of Age: American Religious Culture in the Twentieth Century'', M. E. Sharpe (2002), ISBN 0-7656-0151-6 | |||
* {{Cite book |publisher = Ashgate |isbn = 978-0-7546-3409-6 |last = Hunt |first = Stephen | author-link = Stephen J. Hunt|title = Alternative religions : a sociological introduction |location = Aldershot, Hampshire, England; Burlington, VT |year = 2003}} | |||
* McGuire, Meredith B. ''Religion: the Social Context'' 5th edition (2002) ISBN 0-534-54126-7 | |||
* {{citation|first=Kathleen|last=Jeremy|title=Jet Set God|id=Volume 20, number 20|periodical=]|pages=30–34|date=February 1974}} | |||
* Melton, Gordon J., ''Encyclopedia of American Religions'' 7th edition. Thomson (2003), ISBN 0-78766-384-0 | |||
* {{Cite book |publisher = Little, Brown and Co. |isbn = 978-0-316-75914-4 |editor1-last = Kahn |editor1-first = Ashley |editor2-first = Holly |editor2-last = George-Warren |editor3-first = Shawn |editor3-last = Dahl |title = Rolling Stone : The Seventies |location = Boston |year = 1998 |url = https://archive.org/details/rollingstoneseve00kahn }} | |||
* Melton, Gordon J., ''Encyclopedic Handbook of Cults in America'', (1986), Garland Publishing, ISBN 0-8240-9036-5. | |||
* {{Cite book |publisher = Syracuse University Press |isbn = 978-0-8156-2923-8 |last = Kent |first = Stephen A. | author-link = Stephen A. Kent|title = From slogans to mantras : social protest and religious conversion in the late Vietnam War era |location = Syracuse, N.Y. |series = Religion and politics |year = 2001|title-link = From Slogans to Mantras }} | |||
* Metz, Cade, ''Misplaced Pages ruled by 'Lord of the Universe'', The Register, February 6, 2008, | |||
* {{in lang|nl}} ] Dr. (1982) ''Oosterse Geloofsbewegingen in het Westen'' ("Eastern faith movements in the West") (Dutch language) {{ISBN|90-210-4965-1}} | |||
* Miller, Tim (Ed.) America's Alternative Religions (S U N Y Series in Religious Studies) (1995) State University of New York Press. ISBN 0-7914-2397-2 | |||
* {{in lang|nl}} Kranenborg, Reender, ''Neohindoeïstische bewegingen in Nederland: een encyclopedisch overzicht'', Kampen Kok cop. (2002) | |||
* Palmer, Spencer J. P. and Keller R. R., ''Religions of the World: A Latter-day Saint View'', Brigham Young University (1997) ISBN 0-8425-2350-2 | |||
* {{in lang|nl}} Lammers, Jos. "Het concern van Guru Maharaj ji: Vijf jaar zakenman in dienst van de verlichting" in '']'' 68/7, 1981-02-14, pp. 48–53. | |||
* Price, Maeve, ''The Divine Light Mission as a social organization''. (note 1) Sociological Review, 27(1979) | |||
* Lans, Jan van der and Dr. Frans Derks, "" in ''Update: A Quarterly Journal on New Religious Movements'', X/2 (June 1986) | |||
* Pryor, William, ''The Survival of the Coolest: A Darwin's Death Defying Journey Into the Interior of Addiction'' (2004), Clear Press, ISBN 1-904555-13-6 | |||
* {{in lang|nl}} Lans, Jan van der Dr. ''Volgelingen van de goeroe: Hedendaagse religieuze bewegingen in Nederland'' (Dutch language), Ambo, Baarn, 1981 {{ISBN|90-263-0521-4}} | |||
* Rawat, Prem and Wolf, Burt. ''Inner Journey: A spirited conversation about self-discovery'' (DVD). ISBN 0-9740627-0-7 | |||
* {{Cite book| publisher = University of South Carolina Press| isbn = 978-1-57003-167-0| last = Lee| first = Raymond| author2 = Susan Ellen Ackerman| title = Sacred tensions : modernity and religious transformation in Malaysia| location = Columbia S.C.| year = 1997}} | |||
* Rawat, Prem, ''Maharaji at Griffith University'' (2004) ISBN 0-9740627-2-3 | |||
* {{Cite book| publisher = Morehouse Pub.| isbn = 978-0-8192-1888-9| last = Leech| first = Kenneth.| title = Soul friend : spiritual direction in the modern world| location = Harrisburg, PA| year = 2001}} | |||
* (In ]:) ]. ''Tussen stigma en charisma: nieuwe religieuze bewegingen en geestelijke volksgezondheid'' ("Between stigma and charisma: new religious movements and mental health"). Erasmus University Rotterdam, Faculty of Medicine, Ph.D. thesis, 1982. Deventer, Van Loghum Slaterus, ISBN 90-6001-746-3. | |||
* {{Cite magazine|last=Levine|first=Richard|title=When The Lord of All The Universe Played Houston: Many are called but few show up|magazine=]|pages=36–50|date=14 March 1974}} Also in {{Cite book |publisher = Little, Brown and Co. |isbn = 978-0-316-75914-4 |editor1-last = Kahn |editor1-first = Ashley |editor2-first = Holly |editor2-last = George-Warren |editor3-first = Shawn |editor3-last = Dahl |title = Rolling Stone : The Seventies |location = Boston |year = 1998 |url = https://archive.org/details/rollingstoneseve00kahn }} | |||
* ''The Prem Rawat Foundation presents: Maharaji at Sanders Theatre, Harvard University'' (2005) ISBN 0-9740627-3-1 | |||
* ] in {{cite book |author=Galanter, Marc |title=Cults and New Religious Movements: A Report of the American Psychiatric Association |publisher=American Psychiatric Pub., Inc |year=1989 |isbn=0-89042-212-5 }} | |||
* U. S. Department of the Army, ''Religious Requirements and Practices of Certain Selected Groups: A Handbook for Chaplains'' (2001), The Minerva Group, ISBN 0-89875-607-3 | |||
* {{Cite book |publisher = ABC-CLIO |isbn = 978-0-585-05843-6 |last = Lewis |first = James |author2 = NetLibrary, Inc. |title = Cults in America a reference handbook |location = Santa Barbara Calif. |date = 1998a}} | |||
* {{Cite book |publisher = Prometheus Books |isbn = 978-1-57392-222-7 |last = Lewis |first = James R. | author-link = James R. Lewis (writer)|title = The encyclopedia of cults, sects, and new religions |location = Amherst, N.Y. |date = 1998b}} | |||
* {{Cite book |publisher = Routledge |isbn = 978-0-415-05181-1 |last = Lipner |first = Julius J.| author-link=Julius J. Lipner|title = Hindus : their religious beliefs and practices |location = London; New York |series = Library of religious beliefs and practices |year = 1994}} | |||
* {{Cite book| publisher = M.E. Sharpe| isbn = 978-0-7656-0151-3| last = Lippy| first = Charles H.| title = Pluralism comes of age : American religious culture in the twentieth century| location = Armonk, N.Y.| year = 2002}} | |||
* {{Cite book |publisher = Prometheus Books |isbn = 978-0-87975-211-8 |last = MacDougall |first = Curtis Daniel |title = Superstition and the press |location = Buffalo, N.Y. |year = 1983 |url-access = registration |url = https://archive.org/details/superstitionpres0000macd }} | |||
* Macgregor, John. "Blinded by the Light" in '']'', Sydney (Australia), 31 August 2002. | |||
* {{Cite book |publisher = Cornerstone |isbn = 978-0-940895-03-4 |last = Mangalwadi |first = Vishal |author-link = Vishal Mangalwadi |title = The world of gurus |location = Chicago, Ill. |year = 1992}} | |||
* {{Cite book |publisher = Wadsworth Thomson Learning |isbn = 978-0-534-54126-2 |last = McGuire |first = Meredith B. |title = Religion, the social context |location = Belmont, CA |year = 2002}} | |||
* McKean, Lise. ''Divine Enterprise. Gurus and the Hindu Nationalist Movement'', University of Chicago Press, 1996. {{ISBN|978-0-226-56009-0}} | |||
* {{Cite book| publisher = Pilgrim Press| isbn = 978-0-8298-0619-9| last = Melton| first = J. Gordon| author-link = J. Gordon Melton| author2 = Robert L. Moore| title = The cult experience : responding to the new religious pluralism| location = New York| year = 1982| url = https://archive.org/details/cultexperiencere00melt}} | |||
* {{Cite book |publisher = Garland Pub. |isbn = 978-0-8240-9036-4 |last = Melton |first = J. Gordon. |author-link = J. Gordon Melton |title = The encyclopedic handbook of cults in America |location = New York |series = Garland reference library of social science, v. 213 |year = 1986 |url = https://archive.org/details/encyclopedichand00melt }} | |||
* {{Cite book| publisher = Gale| isbn = 978-0-7876-6384-1| last = Melton| first = J. Gordon.| title = Encyclopedia of American religions| location = Detroit| year = 2003}} | |||
* {{Cite news| last = Metz| first = Cade| title = Misplaced Pages ruled by 'Lord of the Universe'| work = ]| access-date = 14 October 2008| date = 6 February 2008| url = https://www.theregister.co.uk/2008/02/06/the_cult_of_wikipedia/}} | |||
* {{Cite book |publisher = ] |isbn = 978-0-7914-2397-4 |last = Miller |first = Timothy |author-link = Timothy Miller |title = America's alternative religions |location = Albany |year = 1995 |url = https://archive.org/details/americasalternat00mill }} | |||
* {{Cite news| last = Morgan| first = Ted |author-link = Ted Morgan (writer)| title = Oz in the Astrodome; The guru enthroned| access-date = 14 October 2008| date = 9 December 1973| url = http://select.nytimes.com/gst/abstract.html?res=F60917F6395D127A93CBA91789D95F478785F9&scp=1&sq=astrodome+oz&st=p| work=The New York Times}} | |||
* {{Cite book |publisher = H.W. Wilson Company |editor-last = Moritz |editor-first = Charles |title = Current Biography Yearbook, 1974 |location = New York |year = 1974 |isbn = 9780824205515 |url-access = registration |url = https://archive.org/details/currentbiography1974unse }} | |||
* ] and ], ''Religions of the World: A Latter-day Saint View'', ] (1997) {{ISBN|0-8425-2350-2}} | |||
* {{Cite book |edition = Revised |publisher = Keats Pub |isbn = 0-87983-317-3 |page = |last = Petersen |first = William J. |title = Those Curious New Cults in the 80's |date = December 1982 |url = https://archive.org/details/thosecuriousnewc0000pete/page/307 }} | |||
* {{Cite journal| issn = 0034-673X| volume = 20| issue = 1| pages = 23–43| last = Pilarzyk| first = Thomas| title = The Origin, Development, and Decline of a Youth Culture Religion: An Application of Sectarianization Theory| journal = Review of Religious Research| year = 1978| jstor = 3509939| doi = 10.2307/3509939| publisher = Religious Research Association, Inc.}} | |||
* {{cite journal|title=The Divine Light Mission as a social organization|journal=Sociological Review|year=1979|first=Maeve |last=Price|volume=27|issue=2|pages=279–296|doi=10.1111/j.1467-954X.1979.tb00335.x|s2cid=144659402}} | |||
* Pryor, William, ''The Survival of the Coolest: A Darwin's Death Defying Journey into the Interior of Addiction'' (2004), Clear Press, {{ISBN|1-904555-13-6}} | |||
* Rawat, Prem and Wolf, Burt. ''Inner Journey: A spirited conversation about self-discovery'' (DVD). {{ISBN|0-9740627-0-7}} | |||
* Rawat, Prem, ''Maharaji at Griffith University'' (2004) {{ISBN|0-9740627-2-3}} | |||
* {{in lang|nl}} ]. ''Tussen stigma en charisma: nieuwe religieuze bewegingen en geestelijke volksgezondheid'' ("Between stigma and charisma: new religious movements and mental health"). Erasmus University Rotterdam, Faculty of Medicine, PhD thesis, 1982. Deventer, Van Loghum Slaterus, {{ISBN|90-6001-746-3}}. | |||
* {{Cite book |edition = 1st |publisher = Berkeley Religious Studies Series;;Motilal Banarsidass |isbn = 978-0-961220-80-8 |last = Schomer |first = Karine |author2 = W.H. McLeod |title = The Sants : studies in a devotional tradition of India |location = Berkeley Calif.; Delhi |year = 1987}} | |||
* {{Cite book |publisher = University of Michigan Press |isbn = 978-0-472-10489-5 |last = Siebers |first = Tobin |title = Religion and the authority of the past |location = Ann Arbor |year = 1993}} | |||
* ''The Prem Rawat Foundation presents: Maharaji at Sanders Theatre, Harvard University'' (2005) {{ISBN|0-9740627-3-1}} | |||
* {{Cite book |publisher = University Press of the Pacific U.S. Dept. of Defense Dept. of the Army Office of the Chief of Chaplains |isbn = 978-0-89875-607-4 |last = United States.;Kirschner Associates.;Institute for the Study of American Religion. |title = Religious requirements and practices of certain selected groups : a handbook for chaplains |location = Honolulu HI |year = 2001| url=https://books.google.com/books?id=6gDQfnMUI6gC&pg=PT98}} | |||
* {{cite news|title=Whatever Happened to Guru Maharaj Ji? Once Heralded as the Avatar of the Age, the Leader of the Divine Light Mission is Hard to Find These Days|work=Hinduism Today|publisher=Himalayan Academy|issn=0896-0801|date=October 1983|url=http://www.hinduismtoday.com/modules/smartsection/item.php?itemid=280|archive-url=https://web.archive.org/web/20100623121431/http://www.hinduismtoday.com/modules/smartsection/item.php?itemid=280|archive-date=23 June 2010|url-status=dead}} | |||
{{refend}} | |||
==External links== | ==External links== | ||
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* - Keys for preparing to receive the techniques of Knowledge | |||
* - His Words of Peace broadcasts, DVDs, and live events | |||
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Latest revision as of 00:08, 10 December 2024
Spiritual leader (born 1957)
Prem Rawat | |
---|---|
Prem Rawat in Barcelona, Spain in 2018 | |
Born | Prem Pal Singh Rawat (1957-12-10) 10 December 1957 (age 67) Haridwar, India |
Nationality | Indian, American |
Other names | (Guru) Maharaji |
Occupation | Speaker |
Years active | 1966–present |
Organization(s) | The Prem Rawat Foundation Words of Peace Elan Vital Divine Light Mission |
Known for | Peace Education Program Millennium '73 "Peace Bomb" address |
Spouse | Marolyn Rawat |
Children | 4 |
Parents |
|
Relatives | Satpal Rawat (brother) Amrita Rawat (sister-in-law) Navi Rawat (niece) |
Awards | Lifetime Achievement Award of Asia Pacific Brands Foundation |
Website | premrawat |
Prem Pal Singh Rawat (born 10 December 1957), formerly known as Maharaji, is an Indian international speaker and author. His teachings include a meditation practice he calls "Knowledge", and peace education based on the discovery of personal resources such as inner strength, choice, appreciation and hope.
Prem Rawat is the youngest son of Hans Ram Singh Rawat, an Indian guru and the founder of the Divya Sandesh Parishad, later known as Divine Light Mission (DLM). After his father's death, eight-year-old Prem Rawat assumed his role. At 13, he traveled to the West and took up residence in the United States. When young adults took interest in his message, the movement grew by tens of thousands. Many in the news media were perplexed by his youth and claims of divine status; he was also criticized for a lack of intellectual content in his public discourses, and for leading an opulent lifestyle.
Prem Rawat's marriage at the age of 16 to a non-Indian severed his relationship with his mother. At that point, the Indian branch of DLM controlled by his mother split from DLM everywhere else; at that point it was established in 55 countries. In the early 1980s, he began to discard references to religion in his speeches and closed the ashrams. The name of the DLM was changed to Elan Vital. Since that time, Prem Rawat has continued to travel extensively, speaking about peace to large and select audiences worldwide. On several occasions he has received recognition for his work and message of peace.
In 2001 he established The Prem Rawat Foundation (TPRF) to support his work and humanitarian efforts. Its Peace Education Program is licensed and utilized by correctional facilities and other service organizations around the world.
History
1957-1970
Further information: Hans Ji MaharajPrem Pāl Singh Rawat was born in Haridwar, Uttarakhand in northern India, on 10 December 1957, the fourth and youngest son of guru Hans Rām Singh Rawat and his second wife, Jagat Janani Mata Shri Rajeshwari Devi. Prem Rawat attended St. Joseph's Academy elementary school in his hometown of Dehra Dun. At the age of four, he began speaking at his father's meetings, and at six his father taught him the "techniques of Knowledge." His father died in 1966, and during the customary 13 days of mourning, his mother and senior officials of the organization discussed the succession. Both his mother, Mata Ji, and eldest brother, Satpal Singh Rawat (known then as Bal Bhagwan Ji, and currently as Satpal Maharaj), were suggested as successors. Before either could be nominated, however, Prem Rawat addressed the crowd of mourners, reminding them that their master was immortal and still among them. In response, his mother, brother and senior disciples accepted Prem Rawat as their Satguru, bowed to his feet and received his blessing. Previously known to his father's followers as Sant Ji, Prem Rawat now assumed the title "Guru Maharaj Ji" and was called "Balyogeshwar" by others (roughly "born saint" or "born lord of Yogis") on account of his youth and spiritual precocity. From that time, Prem Rawat spent his weekends and school holidays traveling as his father had, addressing audiences on the subject of Knowledge and inner peace. Because of his youth, effective control of the DLM was shared by the whole family.
During the 1960s, Westerners in India searching for spiritual guidance met DLM members, and some became initiates or premies (from the Hindi prem, meaning "love".) British initiates invited him to visit the West, and in 1969 he sent a Mahatma, a close Indian student, to London on his behalf. In 1970, many of his new Western followers flew to India to see him. They were present at India Gate, Delhi, when, still only twelve years old, he delivered an address known as the "Peace Bomb," which marked the start of his international work.
1971–1975
In 1971, Prem Rawat traveled to the West against his mother's wishes. His first western address was given in June 1971 at Glastonbury Fayre. Author Ron Geaves theorises that "the convergence of Prem Rawat, formerly known as Guru Maharaj Ji, and Glastonbury Fayre in 1971 was a key event in understanding the jigsaw that came to be known as 'New Age' spirituality."
He then went to Los Angeles, New York, Washington, Canada and South Africa. His arrival in the United States was met with some ridicule, as the teen-aged Rawat was seen as too immature to be a religious leader. However, he generated great interest among young adults, who were willing to examine his claimed ability to give a direct experience of God. Many were attracted by the sense of joy, peace and commitment shown by Prem Rawat's followers. One witness said that Prem Rawat "played the whole time he was there ... he played with squirt guns, flashed pictures of himself for all to see, and took movies of everybody ... Love flowed back and forth between him and his devotees." Enthusiastic new members spread the message that the 13-year-old Prem Rawat could reveal God. He returned to India later that year with 300 westerners, stayed in the mission's ashrams.
Prem Rawat started flying lessons when he was 13, and jet training at age 15. In 1972 two Cessna airplanes were obtained for his use. Traveling almost constantly, he was reported to have residences in the United Kingdom, the United States, India, and Australia.
The 1972 Hans Jayanti, an annual festival celebrating the birthday of Rawat's guru, was attended by over 500,000 people. Six Jumbo jets were chartered by American followers who paid extra so that South Americans could fly from New York to India for free. Other countries made similar arrangements to help the less financially able.
A reporter who attended an event in Boston in August 1973, which drew 9,000 attendees, wrote that Prem Rawat appeared humble and human, and seemed to intentionally undercut the claims of divinity made by followers. Sociologist James Downton said that from his beginnings, Prem Rawat appealed to his followers to give up concepts and beliefs that might impede them from fully experiencing the Knowledge (or life force). This, however, did not prevent them from adopting a fairly rigid set of ideas about his divinity, and projecting millennial preconceptions onto him and the movement.
Followers stressed "love, peace and happiness" in their lives, but public attitudes were often unsympathetic. Sociologist Stephen A. Kent wrote that as a 22-year-old hippie, he found Prem Rawat's message to be banal and poorly delivered, though his companions spoke about it glowingly.
In August 1973 while Prem Rawat was in Detroit to receive an award, he was slapped in the face with a shaving cream pie by Pat Halley, a radical journalist. Prem Rawat said that he did not want his attacker arrested or hurt, but Halley was attacked a few days later and injured. When local members heard of the incident, they notified Prem Rawat, who requested that DLM conduct a full investigation. Two followers were identified as the assailants and the police were immediately notified. The Detroit police declined to initiate extradition proceedings. There was speculation that the lack of action may have been connected with Halley's radical politics.
Prem Rawat's publicity campaign was unparalleled. One journalist reported,
Thousands of people follow him wherever he goes; posters of his round, cheerful face adorn the walls of buildings in every major Western city; newspaper reporters and TV cameras cover his every public appearance—particularly his mass rallies, which attract hundreds of thousands of followers each.
A tour of US cities was cut short in early September 1973 when Prem Rawat was hospitalized with an intestinal ulcer. His physician said that his body, weakened by the pace of continual travel, showed the stresses of a middle-aged executive.
The Hans Jayanti of 1973, named "Millennium '73", was held in the Houston Astrodome. Press releases said that the event would mark the beginning of "a thousand years of peace for people who want peace." The main organizers were Prem Rawat's eldest brother Satpal Rawat and activist Rennie Davis, who predicted an attendance of 100,000 or more; the event attracted about 20,000. Although not covered by the national television news, it received extensive coverage in print media and was depicted in the award-winning US documentary "Lord of the Universe". The premies were described as "cheerful, friendly and unruffled... nourished by their faith". To the 400 premie parents who attended, Prem Rawat was "a rehabilitator of prodigal sons and daughters". Some reporters, however, found "a confused jumble of inarticulately expressed ideas." The event was called the "youth culture event of the year".
The event's failure to meet expectations hurt the Divine Light Mission and left it heavily in debt, forcing changes within the movement. By 1976, the DLM was able to reduce the debt to $80,000. According to Thomas Pilarzyk, the Millennium economic deficit was partly the result of poor management by the "holy family" (Prem Rawat's mother and three older brothers), and partly the much lower than anticipated attendance.
Because of Prem Rawat's youth, his mother, Mata Ji, and eldest brother, Satpal Rawat, managed the affairs of the worldwide DLM. When Prem Rawat reached sixteen years of age he wanted to take a more active part in guiding the movement. According to the sociologist James V. Downton, this meant he "had to encroach on his mother's territory and, given the fact that she was accustomed to having control, a fight was inevitable". In December 1973, Prem Rawat took administrative control of the Mission's US branch; his mother and Satpal returned to India.
By the end of 1973, the DLM was active in 55 countries. Tens of thousands had been initiated, and several hundred centers and dozens of ashrams were formed. 1973 has been called the "peak of the Mission's success".
Rawat's upscale lifestyle was a source of controversy in the early 1970s. Some media reports said that he "lived more like a king than a Messiah". Critics alleged that his lifestyle was supported by the donations of followers and that the movement appeared to exist only to support his "opulent existence". Supporters said there is no conflict between worldly and spiritual riches, and that Rawat did not advise anyone to "abandon the material world", but said it is our attachment to it that is wrong. Press reports listed expensive automobiles such as Rolls-Royces, Mercedes-Benz limousines and sports cars, some of them gifts. Rawat said, "I have something far more precious to give them than money and material things—I give peace". "Maharaj Ji's luxuries are gifts from a Western culture whose fruits are watches and Cadillacs", a spokesman said. Some premies said that he did not want the gifts, but that people gave them out of their love for him. They saw Rawat's lifestyle as an example of a lila, or divine play, which held a mirror to the "money-crazed and contraption-collecting society" of the West.
In May 1974, a judge gave Prem Rawat consent to marry without parental permission. His marriage to Marolyn Johnson, a 24-year-old follower from San Diego, California, was celebrated at a non-denominational church in Golden, Colorado. Prem Rawat's mother, Mata Ji, had not been invited.
Prem Rawat's marriage to a non-Indian finally severed his relationship with his mother. She retained control of the Indian DLM and appointed Satpal as its leader. Mata Ji said she was removing Prem Rawat as Perfect Master because of his "unspiritual" lifestyle and lack of respect for her wishes. Rawat retained the support of the Western disciples. Most of the mahatmas either returned to India or were dismissed. Prem Rawat had become wealthy as a result of contributions from his Western devotees, and led the life of an American millionaire. He ran a household for his wife, his brother (Raja Ji) and his sister-in-law (Claudia), and financed travel for the close officials and mahatmas who accompanied him on his frequent trips around the globe to attend the Mission's festivals. By early 1974 the number of full-time DLM staff had increased from six to over one thousand.
In November 1974, seeking more privacy for himself, his wife and his entourage following security concerns, Prem Rawat moved to a 4-acre (16,000 m) property in Malibu, California. Purchased by the DLM for $400,000, the property served as the DLM's West Coast headquarters. Controversy around a helipad on the property was resolved by installing emergency water storage for the Los Angeles County Fire Department and limiting the number of permitted flights.
1976–2000
By 1976, most students viewed Prem Rawat primarily as a spiritual teacher, guide and inspiration. In January 1976 Prem Rawat encouraged them to leave the ashrams and discard Indian customs and terminology. He said that the organization had come between his devotees and himself. He decentralized some decision making to local premie communities, while he maintained his status as the ultimate authority over spiritual and secular matters. The staff at the Denver headquarters were reduced from 250 to 80. He described the managerial mentality that had grown in the Mission as "only cosmetic and totally unnecessary. It's like trying to take a cow and put lipstick on it. You can do it, but it's unnecessary in practical terms".
His appearance on 20 December 1976 in Atlantic City, New Jersey, wearing a traditional Krishna costume for the first time since 1975, signaled a resurgence of Indian influence and devotion. During 1977, many returned to ashram life, and there was a shift back from secular tendencies towards ritual and messianic beliefs. In 1977 Rawat became a US citizen.
In October 1978, the hillsides surrounding Rawat's Malibu estate were burned by a brushfire. His family and the DLM headquarters subsequently moved to Miami Beach, Florida. The family, which had grown to include four children, returned to Malibu in 1984.
During the '70s and '80s, the movement attracted substantial adverse publicity. In January 1979 the Los Angeles Times reported that Rawat was maintaining his Malibu following despite a rising mistrust of cults. Bob Mishler and Robert Hand, a former vice president of the movement, complained that money was increasingly diverted to Prem Rawat's personal use, and that the ideals of the group had become impossible to fulfill. The charges found little support and did not affect the progress of the Mission.
In 1980, Rawat removed all the "religious" aspects of the movement and declared he now wanted "no movement whatsoever". The Hindu references and religious parables that had been prominent in his teachings gave way to a focus on the meditation techniques. Once called "Perfect Master", Rawat abandoned his "almost divine status as guru" but affirmed his status as a master. Scholars such as Kranenborg and Chryssides describe the departure from divine connotations. In 1983 the Divine Light Mission was renamed Elan Vital and Rawat closed the last western ashrams, marking the end of his use of Indian methods for international objectives.
Throughout this period, Rawat toured extensively. In one two-year period he spoke at over 100 programs in 37 international cities, including New York, London, Paris, Kuala Lumpur, Rome, Delhi, Sydney, Tokyo, Caracas and Los Angeles.
In 1990 there were said to be 1.2 million followers worldwide, with 50,000 in the United States. The year 1999 saw the commencement of regular satellite broadcasts to North America and other countries.
2001 – present
In 2001, Prem Rawat founded The Prem Rawat Foundation (TPRF), a Public Charitable Organization to support his message, and worldwide humanitarian efforts.
Writing in 2006, professor Ron Geaves, a long-time supporter of Rawat, noted how Elan Vital had explained that the only effective way of reaching out to the over 80 countries where Rawat's message was being promoted was by leased private jet, which Rawat self-piloted, flying around a quarter million miles a year.
A biography of Rawat, Peace is Possible, by Andrea Cagan, was published in 2006 with a foreword by Emilio Colombo, former President of the European Parliament and Prime Minister of Italy. In 2007, Rawat started the Peace Education Program for inmates which, as of 2012, operates in 25 prisons across 10 countries. Michael Gilbert, UTSA associate professor of criminal justice, stated that,"The constructive changes in behavior among participants have been noticed in our local Dominguez prison".
In 2006, Pierre Weil, Rector of UNIPAZ in Florianopolis, Brazil - a campus of an 'International Peace University' non-profit organization - awarded Prem Rawat the honorary title of Ambassador of Peace. In 2009, Prem Rawat was made Ambassador of Peace for the Basilicata region of Italy. In 2010, he spoke at the "Words of Peace for Europe" conference in Brussels, at the invitation of European Parliament Vice-President Gianni Pittella.
In 2011, he again spoke at the Brussels conference, "Peace and Prosperity. Founding Values of the European Union." At this conference, he was named ambassador of the Brussels Declaration “Pledge to Peace,” signed at the European Parliament. The Pledge to Peace was inspired by the principles of freedom, equality and solidarity enshrined in the preamble of the Charter of Fundamental Rights of the European Union. The Declaration of Intent encourages signatory governments, organizations, and companies to act independently in the design and development of peace projects.
In 2012, in Malaysia, Prem Rawat was awarded the Asia Pacific Brands Foundation Lifetime Achievement Award, "for his contributions in championing and promoting global peace."
In 2016, Prem Rawat delivered the keynote address at a forum hosted by TPRF and the Tutu Foundation UK at the British Film Institute in London. Government officials and NGO leaders met to explore peace education, reconciliation, alternatives to violence, prison reform and breaking the cycle of crime.
In March 2021, the Italian Ministry of Justice, Department of Penitentiary Administration, signed a Memorandum of Understanding to implement the Peace Education Program for inmates' rehabilitation. In April 2021, a similar agreement was signed with the South African government to implement this Program throughout the country's correctional centres.
On 17 June 2022, 51 years after he spoke at the Glastonbury Music Festival in June 1971, Prem Rawat received the first “Key of Avalon” award from the Council of Glastonbury, United Kingdom, in recognition of fifty years of working for peace across the world and his services to humanity.
Rawat is mentioned in the Guinness Book of World Records: "The largest audience at a book reading for a single author is 114,704 and was achieved by Prem Rawat (USA), in Lucknow, Uttar Pradesh, India, on 2 April 2023. The author read chapter 3 of his latest book “Hear Yourself” in Hindi to a ticket paying audience. The attempt was held at the Mata Ramabai Ambedkar Maidan in Lucknow." Another Guinness world-record: The largest attendance at a lecture is 375,603 and was achieved by Prem Rawat (USA), in Gaya, Bihar, India, on 26 November 2023.
Teachings
Main article: Teachings of Prem RawatThe core of Prem Rawat's teaching is that the individual's need for fulfillment can be satisfied by turning within to contact a constant source of peace and joy. Rather than a body of dogma, he emphasizes a direct experience of transcendence that he says is accessible through the meditation techniques he teaches.
A number of scholars have said that Prem Rawat's teachings began in the North Indian Sant Mat or Radhasoami tradition, which dismisses ritual and claims that true religion is a matter of loving and surrendering to God who dwells in the heart. Geaves argues that this is not quite correct; referring to Rawat's own statements about his lineage, he places Rawat and his father within the tradition established by Totapuri, which also gave rise to the Advait Mat movement. Geaves argues that while the teachings within Totapuri's lineage have similarities with those of the Radhasoami tradition and developed in the same geographical area, they are nevertheless distinct. He adds that Rawat "is unusual in that he does not consider his lineage to be significant and does not perceive his authority as resting in a tradition."
Rawat has been criticized for a lack of intellectual content in his public discourses.
Techniques of Knowledge
Main article: Techniques of KnowledgePrem Rawat states that light, love, wisdom and clarity exist within each individual, and that the meditation techniques which he teaches, and which he learned from his teacher, are a way of accessing them. These techniques are known as the 'Knowledge'. In his public talks he quotes from Hindu, Muslim and Christian scriptures, but he relies on this inner experience for his inspiration and guidance.
Before they receive the "Knowledge", Rawat asks practitioners to promise to give it a fair chance and to stay in touch with him. He also asks that they not reveal the techniques to anyone else, but allow others to prepare to receive the experience for themselves.
Practitioners describe "Knowledge" as internal and highly individual, with no associated social structure, liturgy, ethical practices or articles of faith. According to sociologist Alan E. Aldridge, Prem Rawat says he offers practical ways to achieve spiritual tranquillity that can be used by anyone. Aldridge writes that Rawat originally aspired to bring about world peace, but now he places his attention on helping individuals rather than society.
George Chryssides describes what Prem Rawat terms 'Knowledge' as based on self-understanding and an inner self, identical with the divine.
Bibliography
- „Hear Yourself – How to find peace in a noisy world“ Audiobook. HarperAudio, September 2021, ISBN 978-0063070776
- „Hear Yourself – Inneren Frieden finden in einer lauten Welt“ Piper, 30. Juni 2022, EAN 978-3-492-07102-4
- „Hear Yourself – How to find peace in a noisy world“ Harper One, 30. September 2021, ISBN 978-0-06-307074-5
- „Apprendre à s’écouter – Comment trouver la paix dans la bruit du monde“ Hrsg. POINTS, 1. April 2021, ISBN 978-2757886670
- „Escùchate – Encuentra la pazt en un mondo ruidoso“ Aguilar, 13. Februar 2020, ISBN 978-84-03-52166-7
- „Impara Ad Ascoltari – Capire se stressi oltre il rumore del mondo“ Rizzoli, 5. Sep. 2020, EAN 9788817146494
- „Cuando el desierto florece – El libro que hace brotar tu sonorisa interior“ Penguin Random House 31. Juli 2018, ISBN 978-8403516205
- „Der Papagei, der alles wusste und nichts konnte – Weisheiten, die glücklich machen“ Gütersloher Verlagshaus, 5. März 2018, ISBN 978-3579087030
- „Peace Is Possible: Thoughts on happiness, success and relationship for a deeper understanding of life“ Penguin, 6. Juni 2019, ISBN 978-0-241-38544-9
- „Quando il deserto fiorisce – Il libro che farà abbociare il tuo sorriso interior“ Varia, 16. Juli 2019, ISBN 978-8817105392
- „Splitting The Arrow – Understanding the Business of Life“ Hrsg. BUNYA LLC 2015, ISBN 978-4907298012
- „The Greatest Truth Of All“ CreateSpace Independent Publishing Platform, 2012, ISBN 9781481028875
Mighty River Press published a biography of Prem Rawat in 15 November 2007, written by Andrea Cagan: "Peace Is Possible. The Life and Message of Prem Rawat" ISBN 9780978869496
Organizations
See also: Bibliography of Prem Rawat and related organizationsRawat inherited the first organization he was associated with (Divine Light Mission) from his father. Moving away from the trappings of Indian culture and religion, he later established Elan Vital and Words of Peace International, independent of culture, beliefs and lifestyles, and not bound to the traditions of India. The Prem Rawat Foundation (TPRF) founded in 2001, added more focus to humanitarian efforts.
Divine Light Mission
Main article: Divine Light MissionThe Divine Light Mission (Divya Sandesh Parishad; DLM) was an organization founded in 1960 by guru Hans Rawat for his following in northern India. During the 1970s, the DLM gained prominence in the West under the leadership of his fourth and youngest son, Prem Rawat. Some scholars noted the influence of the Bhagavad Gita and the Sant Mat tradition, but the western movement was widely seen as a new religious movement, a cult, a charismatic religious sect or an alternative religion. DLM officials said the movement represented a church rather than a religion.
Elan Vital and Words of Peace International
Main article: Elan Vital (organization)DLM was disbanded when Prem Rawat renounced the trappings of Indian culture and religion, making his teachings independent of culture, beliefs and lifestyles. The DLM in the United States changed its name to Elan Vital in 1983, by filing an entity name change. Elan Vital became the name shared by several organizations supporting the work of Rawat. Independent Elan Vital organizations in several countries engaged in raising funds, organising speaking engagements by Rawat and in some cases broadcast his public addresses. Currently, Elan Vital is no longer connected to its originally Hindu or Sikh religious background. Elan Vital, Inc. in the U.S. is registered as a 501(c)(3) non-profit organization. It has been labelled a "church" in reference to its tax status. Its 2005 articles of incorporation described its purpose as performing "religious, charitable and educational activities". The Elan Vital website states that Elan Vital ceased operations in 2010, and has been succeeded by new entities such as Words of Peace International, Inc.
The Prem Rawat Foundation and others
In 2001, Prem Rawat founded The Prem Rawat Foundation (TPRF), a Public Charitable Organization for the production and distribution of materials promoting his message, and also for funding worldwide humanitarian efforts. TPRF has provided food, water and medical help to war-torn and impoverished areas.
The Peace Education Program (PEP), founded by TPRF, is a media-based educational program that helps participants explore the possibility of personal peace, and to discover personal resources – tools for living such as inner strength, choice, appreciation and hope. The program, not only successful in some educational institutions, had by 2012 also been adopted by 28 prisons in 10 countries including the United States, South Africa, India, Spain, Ireland, the U.K. and Australia. The voluntary program takes inmates onto a unique route of rehabilitation involving self-discovery, and hopes of a fulfilled life, within or without the prison walls.
Reception
Media
From Prem Rawat's first travels in the West, he and his followers attracted media attention. In an interview in Der Spiegel in 1973, Prem Rawat said, "I have lost confidence in newspapers. I talk with them and the next day something completely different is printed." In 1973, the Divine Light Mission's 50-member public relations team concluded that Prem Rawat's credibility had been compromised by his youth, his physical appearance, and the Rolls-Royce, as well as the Detroit "pieing" incident and an allegation of smuggling (which was never prosecuted). The head of the team said that they needed to get the public to look past these factors to judge Prem Rawat's credibility.
Rawat commented on criticism during an interview on a Taiwan News channel in June 2014, "So far I'm concerned, my focus in life is not to appease critics, but is to bring the message of peace to people. ... When you've been doing what I have been doing for 5 decades plus, yes you're gonna get critics. ... People said, "He's going to fade away." Well, how about fifty-two years. And I'm still doing strong, because it is about my conviction. And my conviction is "peace is possible". And I will do everything that I must do, because it's important to me that people find that peace in their life."
Biographer Andrea Cagan described Rawat as a man who loves life and is focused "on spreading the message of peace."
In 2014, independent filmmaker Cynthia Fitzpatrick produced Inside Peace, a documentary about several inmates who had participated in TPRF's Peace Education Program while incarcerated at Dominguez State Prison, Texas. Premiering in 2015 in the United States and the United Kingdom to a positive critical response, Inside Peace received several awards. PBS aired the film across the United States in 2018.
In 2019, Penguin Random House published Prem Rawat’s book, Peace Is Possible - Thoughts on happiness, success and relationships for a deeper understanding of life. In 2020, Penguin Random House also released Prem Rawat’s book, Escúchate, the Spanish-language edition of Hear Yourself. The English version was released by Harper-Collins on 14 September 2021.
Sociologists' views: leadership type
Several scholars referred to Max Weber's classification of authority when describing Rawat as a charismatic leader.
J. Gordon Melton said Prem Rawat's personal charisma was one of the reasons for the rapid spread of his message among members of the 1960s counterculture.
Thomas Pilarzyk, a sociologist, wrote in a 1978 paper that the distribution of power and authority in the DLM was officially based on the charismatic appeal of Maharaj Ji, which he described as being somewhat ambiguous, and that many followers were not certain about his position in the organizational scheme of the movement, or the claim that he was the only true spiritual master.
By the early 1980s Meredith McGuire, a professor of sociology and anthropology, saw a process of formalization (transition of charismatic to rational management), resulting from Rawat's desire to consolidate his power and authority over the movement in the United States.
Around the same time, Paul Schnabel, a sociologist, described Rawat as a pure example of a charismatic leader. He characterized Rawat as materialistic, pampered and intellectually unremarkable compared to Osho, but no less charismatic.
Lucy DuPertuis, a sociologist and one-time follower who assisted James V. Downton with his book about the Divine Light Mission, described Rawat's role as a Master as emerging from three interrelated phenomena: traditional or theological definitions of Satguru; adherents' first-hand experiences of the Master; and communal accounts and discussions of the Master among devotees.
David G. Bromley described Prem Rawat and other founders of new religions as being held in awe by their early followers, who ascribe extraordinary powers to them that set them apart from other human beings. When describing the difficulty of charismatic leaders in proving to be above normal human failings such as not to suffer ill health or indulge in worldly pursuits, he used Rawat's marriage as an example.
Stephen J. Hunt described Prem Rawat's major focus as being on stillness, peace and contentment within the individual, with his 'Knowledge' consisting of the techniques to obtain these. According to Hunt, in Rawat's case the notion of spiritual growth is not derived – as is traditionally the case with other gurus – from his personal charisma, but from the nature of his teachings and the benefits to the individuals applying them.
Ron Geaves, a professor in various fields of religion and long-time adherent of Rawat, wrote that Rawat is not a renunciate, and that he has made great efforts to assert his humanity and take apart the hagiography that has developed around him. According to Geaves Rawat, rather than considering himself a charismatic leader, deemphasizes the sealing of the master disciple relationship, and focuses on correct practice and staying in touch through participation or listening.
Following
Estimates of the number of Prem Rawat's adherents have varied widely over time. Petersen stated that Rawat claimed 7 million disciples worldwide in 1973, with 60,000 in the US. Rudin & Rudin gave a worldwide following of 6 million in 1974, of which 50,000 were in the US. According to these authors, the adherents had fallen to 1.2 million for Prem Rawat's personal worldwide following in 1980, with 15,000 in the US. Spencer J. Palmer and Roger R. Keller published a general DLM membership of 1.2 million worldwide, with 50,000 in the US, in 1990 and 1997.
James V. Downton, who studied Prem Rawat's followers for five years in the 70s, said "these young people had a spiritual experience which deeply affected them and changed the course of their lives. It was an experience which moved many to tears of joy, for they had found the answer they had been seeking". Downton said by 1976 the vast majority of students viewed Rawat "as their spiritual teacher, guide and inspiration". Quoting a student he had studied, Downton said a typical view was that "the only thing he (Rawat) wants is to see people living happily and harmoniously together". Downton concluded that the students had changed in a positive way, "more peaceful, loving, confident and appreciative of life".
Paul Schnabel referenced professor in the psychology of religion Van der Lans saying that among his Western students, Rawat appeared to stimulate an uncritical attitude, which gave them an opportunity to project their fantasies of divinity onto his person. According to Schnabel, the divine nature of the guru is a standard element of Eastern religion, but removed from its cultural context, and confounded with the Western understanding of God as a father, what is lost is the difference between the guru's person and that which the guru symbolizes—resulting in what was described as limitless personality worship. Stephen Hunt wrote that Western followers do not see themselves as members of a religion, but rather as adherents of a system of teachings focused on the goal of enjoying life to the full.
Former followers became known as "ex-premies".
References
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- ^ Shanti Ayadurai. "Opening The Doors Of Peace In Prison Archived 6 October 2014 at the Wayback Machine" in The Malaysian Times (29 October 2012)
- ^ Melton (1986), p. 141–2
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- ^ 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." - ^ Mangalwadi (1992), pp. 135–136
- ^ Aagaard (1980)
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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 - Chryssides, George D. Historical Dictionary of New Religious Movements pp.210-1, Scarecrow Press (2001) ISBN 0-8108-4095-2
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"In the early 1980s, Maharaj Ji moved to disband the Divine Light Mission and he personally renounced the trappings of Indian culture and religion, disbanding the mission, he founded Elan Vital, an organization to support his future role as teacher." ... 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, and regularly addresses audiences in places as culturally diverse as India, Japan, Taiwan, the Ivory Coast, Slovenia, Mauritius and Venezuela, as well as North America, Europe and the South Pacific. - "Colorado Secretary of State, Business Center". state.co.us. Archived from the original on 5 April 2018. Retrieved 8 May 2018.
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{{cite book}}
: CS1 maint: multiple names: authors list (link) - "Whatever Happened to Guru Maharaj Ji? Once Heralded as the Avatar of the Age, the Leader of the Divine Light Mission is Hard to Find These Days". Hinduism Today. Himalayan Academy. October 1983. ISSN 0896-0801. Archived from the original on 23 June 2010.
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