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The Divine Light Mission (DLM) was founded by the Shri Hans Ji Maharaj in Northern India in 1960 and registered in Patna. The name of the DLM in Hindi was Divya Sandesh Parishad. When Shri Maharaji died in 1966, his fourth son, Prem Rawat (Maharaji, formerly known as Guru Maharaj Ji) succeeded him. The DLM came to the United States with the 13-year old Prem Rawat in the 1970s.

The DLM was formed in 1971 as a non-profit corporation and in 1974 was recognized as a church by the United States Internal Revenue Service under section 501(c)(3). In the 1970s the DLM was scrutinized by the press and the anti-cult movement. Students of Maharaji were called premies until the early 1990s. Some of them lived in ashrams that were closed in 1983. The DLM changed its name to Elan Vital in 1983, by filing an entity name change.. According to the Encyclopedia of American Religions, the mission was disbanded as Prem Rawat personally renounced the trappings of Indian culture and religion, to make his teachings independent of culture, beliefs and lifestyles.

The sociology professor Eileen Barker classified the Divine Light Mission as a new religious movement.

The mission's succession rift and the 1970s

Prem Rawat succeeded to the leadership of the DLM upon his father's death in 1966 , which, as he noted, was unusual since he was not the eldest child and not in accordance with Hindu tradition of primogeniture. His family told American reporters during the early 1970s that Shri Hans was away from home at the time of his death and wrote a letter home to the family essentially naming Prem as his successor. Shri Hans' personal driver, who was a witness, confirms that Shri Hans publicly requested that Rawat would continue his work, but that some disregarded this request. Discussions were held during the customary 12 days of mourning about the succession. This culminated in Prem Rawat addressing the crowd and being accepted by them as their teacher.

The young Prem reportedly spoke in the same terms as his father had done, comforted grieving devotees and declared his intention to continue his father's work.

His family's support as the rightful successor to his father lasted for another eight years. In 1974, after a rift in the family due to Prem Rawat's marriage to a Westerner and other Westernizing tendencies, his mother publicly retracted her support and endorsed instead her oldest son, Satpal, as the legitimate guru of the DLM.. According to Biography Resource Center, this caused a rift in the relationship between Rawat, his mother and older brothers. Later, a lawsuit in India yielded control of the Divine Light Mission in India to his mother, and a break in her relationship with her son..

Prem Rawat continued the work of the DLM in the West, while Satpal, in an Indian court lawsuit against his youngest brother, gained control of DLM in India, and was awarded certain of its properties/ashrams. Satpal now claims that his father, Hans Ji Maharaj, "bequeath his mission and unfinished work" to Satpal, not to Prem, and so he, and not Prem, is the sole legitimate heir of their father's guru lineage. All scholars that have written about the succession report the contrary. and it is clear that Satpal and the rest of the family accepted and supported Prem's declaration of succession for eight years. The websites and publications related to Prem Rawat and his work do not use succession claims to substantiate Maharaji's teachings as they see Rawat simply as an individual gifted with the ability to speak about inner peace. .

According to the Dutch religious scholar and minister Reender Kranenborg, a speech by Rawat called 'the 'Peace Bomb' in Delhi in 1970 marked the start of Maharaji's mission to the west .

In 1973 Pat Halley, a reporter of the anti-authoritarian periodical Fifth Estate hit Rawat in the face with a shaving cream pie at a public event in Detroit. The reporter was later attacked with a hammer and injured by two angry students, despite Rawat's statement at the venue that he did not want Halley "arrested or hurt." A press release issued by the DLM, stated that upon being informed of the attack, Maharaj Ji immediately requested that the Divine Light Mission conducts a full investigation. The investigation resulted in the assailants being identified, they confessed their part in the incident and offered to turn themselves in. The local authorities were notified and the suspected assailants were held in protective custody at the Chicago ashram. The Detroit police did not pursue the matter. The Fifth Estate periodical responded with a press release, accusing the of DLM of being a hate organization, a collection of frauds and potential fascists.

Beliefs and practices

A book by Reinhart Hummel based on his research while at the Ruprecht Karl University of Heidelberg in 1980 (Hummel was a Pastor and theologian and in 1981 became the leader of the Evangelische Zentralstelle für Weltanschauungsfragen "Protestant Centre for Questions on World Views" in Germany) describes Hans as influenced by the Sant tradition and the Bhagavad Gita. Hummel wrote that from the former came the reduction of Hinduism to the inner realization of the divine and the veneration of the guru, and from the latter the emphasis on the practical life. Hummel described the DLM as not having a systematically developed doctrine, either during Hans' time or Prem Rawat's time, and that Prem has stated that conceptual thinking, called "mind", was the main enemy of a direct religious experience. Hummel also asserted that the influence of the North Indian Sant tradition was dominant in Hans' eclectic thinking, and that from the Sant tradition also came the rejection of outward rituals and ceremonies; the rejection of asceticism in favor of life as a householder; the rejection of veneration of idols and the focus on the guru as the manifestation of the divine. Hummel further wrote that the four meditation techniques are of central importance both to Hans and Prem.

Professor Eileen Barker refers for more information about the DLM to an article by the student Wim Haan in the Dutch version of her book Introduction to New Religious Movements. In that article that appeared in the official magazine of the Vrije Universiteit about religious movements, that the DLM hardly had a philosophical background and that its central items of faith were summarized in the song associated with the Hindu devotional ritual called aarti. Haan further wrote in that article that the DLM in India was involved in charity and social work but that the spiritual side received more emphasis at the expense of the social work when it came to the West. Haan wrote this article while he was a student of theology at a Pastoral and Theology school in a small town in the Netherlands and while he was part of a critical movement within the Catholic church.

Although no beliefs or ethical practices in terms of rules and regulations were taught, the fundamental practices of inner peace were embodied and experienced through satsang, service and meditation, the sum of which is an experience Prem Rawat, or Maharaji, called "Knowledge." Maharaji's perspectives delivered during his satsang talks brought great pleasure and meaning to many listeners. The practice of satsang, service and meditation also resulted for many in an inner calm and contentment which guided their behavior in the place of a belief system. Members of the DLM meditated formally twice daily and attended discourse on the Knowledge (satsang) when possible. Vegetarianism was encouraged but not enforced..

According to a text book about the sociology of religion, "the early years of the Divine Light Mission (DLM) in the United States were characterized by rapidly growing, loosely affiliated local ashrams united mainly by the devotion to the ambiguous charismatic figure of Guru Maharaj Ji." The book further states that "as the DLM became increasingly structured and centralized, leadership and power focused in the Denver headquarters." According to the book, Prem Rawat's "desire to consolidate his power and authority over the movement in the United States resulted in greater formalization: rules and regulation for ashram living, standards for recruited "candidates", and pressure toward certifying movements teachers."

Millennium festival in the Houston Astrodome

In 1973, the DLM booked the Houston Astrodome for a three-day gathering of Rawat and several thousand of his students in November 1973, coinciding with Shri Hans's birthday and called "Millennium '73". The event lost money for the organization, but Rawat expressed his satisfaction with it. After a press conference with Prem Rawat, one of the journalists expressed his dissatisfaction with Rawat's answers to questions. See also Millennium festival. Around the time of this festival the anti-cult movement had reached its peak, resulting in several deprogrammed ex-members becoming vocal critics of the mission.

Changes in students outside India

According to a 1976 article by the follower Jeanne Messer, the adherents of the Divine Light Mission underwent several psychological changes after they learned and began practicing the techniques of Knowledge, or inner peace, including experiencing benefits from meditation such as increased energy levels, an increased awareness of coincidences and a tendency to see them as divine interventions, as well as improvements in their marriage and work life. Professor Eileen Barker believes, without supplying proof, that the above mentioned changes can be generalized for conversion to other new religious movements.

In a study by Marc Galanter in 2002 about the healing effects of spiritual affiliation, he found that social and spiritual recovery occurred naturally in certain groups. In the study, Galanter presents as an example the fact that members of the DLM experienced a reduction of symptoms of psychological distress after they joined the group.

In another study by Galanter, in cooperation with P Buckley, R and J Rabkin, on group influence for decreased drug use, it is presented that members of the DLM, many of whom had been involved in the counterculture of the early 1970s, reported incidence of drug use prior to joining which was much above that of a non-member comparison group. Reported levels were considerably lower after joining, and the decline was maintained over an average membership of 2 years.

In spite of the many references that he used to make to Hindu mythology and his former usage of Hindu terminology in his teachings, he used to say, and still says, that Knowledge is independent of and compatible with all religions. Even in the 1970s, his students came from many religious backgrounds and Rawat himself has often quoted Rumi (Iran) and other masters that were not of Indian origin. Rawat has been vigorously criticized by the magazine Hinduism Today for not being aligned with traditional Hindu beliefs.

James Downton, in a study of followers he performed during 1972 through 1976, writes that despite Maharaji's emphasis on giving up beliefs and concepts to experience Knowledge more fully, this did not prevent premies from adopting a rigid set of ideas about his divinity, but that by 1976, the majority of premies had abandoned their beliefs in their guru's divinity, viewing him primarily as a spiritual teacher and guide and started assuming much more responsibility for their spiritual growth.

Evolution

As Rawat matured from boyhood to adulthood, he removed Indian connotations from his message. In the early 1980s, he began to dismantle the remnants of Indian culture and adopted a more universal style that was independent of culture, religion and belief. The Denver DLM headquarters and the ashrams were closed. He asked to be referred to as “Maharaji” instead of “Guru Maharaj Ji.” Divine Light Mission, the organization founded by his father, had its named changed to Elan Vital.

References

1. Colorado Secretary of State, Business Center.
2. Elan Vital FAQs - About Elan Vital, Inc. Available online (Retrieved May, 2006)
3. Melton, Gordon, Encyclopedia of American Religions 7th edition. Thomson (2003) p.2328 ISBN 0-7876-6384-0
   "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.
4. Lee, Raymond L M. Sacred Tensions: Modernity and Religious Transformation in Malaysia (1997) pp.109-110 The University of South Carolina Press. ISBN 1-57003-167-3 "Upon the death of his founder in 1966, one of his sons, Guru Maharaj Ji, assumed leadership of the movement and won the hearts of many young Westerners." (p.109)
5. Aagaard, Johannes. Who Is Who In Guruism? (1980) "During the first 6 years of the new movement its head was Shri Hans, the father of the young Maharaj Ji, who, at the age of 8 years, succeeded his father in 1966."
6. U. S. Department of the Army, Religious Requirements and Practices of Certain Selected Groups: A Handbook for Chaplains (2001) pp.1-5 , The Minerva Group, ISBN 0-89875-607-3
   Following his death, Shri Hans Ji appointed the youngest of his four sons, Sant Ji as the next Perfect Master and therefore he assumed the head of the Divine Light Mission as decreed by his father."
7. Singh, Bihari. Maharaji accepted by his father's students, Retrieved Jan 2006.
   "Right after Shri Maharaj Ji’s death, the family and several mahatmas were discussing who would become Master after the 13 days of mourning were over. They were thinking about Bal Bhagwan Ji, who was the eldest son. When they asked me what I thought, I said, “Shri Maharaj Ji told us when Maharaji was born, ‘He’s going to take my message all over the world.’ Some were suggesting that there be several gurus (all four brothers or some group of 5 or 7 gurus), and others were still in the Bal Bhagwan Ji camp. Particularly in India, when a father dies, the older son steps into his place. Twelve days after Shri Maharaj Ji’s death, Maharaji went on stage with a handkerchief on his head and spoke for about 45 minutes to the people who had gathered. After listening to him, everybody accepted him as their Master."
8. Fahlbusch E., Lochman J. M., Mbiti J., Pelikan J., Vischer L, Barret D. (Eds.) The Encyclopedia of Christianity (1998). p.861, ISBN 90-04-11316-9
   "At the funeral of Shree Hans, his son Prem Pal Singh Rawat comforted those who mourned his father's death with the thought that they still had perfect knowledge with them. The son himself had become the subject of this knowledge, the perfect master, in the place of his father, and took the title of "guru" and the name of Maharaj Ji, or great king, a title of respect of which other titular names were added. The honors paid him by his followers gave him the characteristic of a messianic child. These were supposedly his by nature and they helped him to eliminate rival claims from his own family."
9. Melton, Gordon J. Encyclopedic Handbook of Cults in America,(1986), pp.141-2 Garland Publishing, ISBN 0-8240-9036-5
   "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."
10. Melton, Gordon J. Encyclopedia of American religions, (1978) p.370-1, McGrath Publishing Company. ISBN 0-7876-7702-7
    "As they bewailed their loss at his funeral, one of the four sons, then only eight-years old arose and addressed the crowd. Thus Maharaj Ji proclaimed his lordship and established himself as the new head of his father's mission"
11. Cagan, A. Peace Is Possible, 2007, pp.200: "At the wedding, in keeping with Indian tradition, he gave his new wife a new name — Durga Ji, an Indian goddess seen as the embodiment of feminine and creative energy."
    A different interpretation by Thomson Gale in "Guru Maharaj Ji", Biography Resource Center, 2007: "Then in 1974, Maharaj married his 24-year-old secretary, whom he described as an incarnation of the Hindu goddess Durga."
12. ^ "Guru Maharaj Ji", Biography Resource Center. Farmington Hills, Michigan., Thomson Gale. 2007.
    Then in 1974, Maharaj married his 24-year-old secretary, whom he described as an incarnation of the Hindu goddess Durga. 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.
13. Beit-Hallahami, Benjamin The Illustrated Encyclopedia of Active New Religions, Sects, and Cults, (1997), ISBN 0-8239-1505-0 p. 85 "Divine Light Mission". "When the founder died in 1966, the eight-year old Pretap stood up at the funeral to announce his ascent to the throne and became the movement's recognized leader. Maharaj Ji was considered satguru, or the Perfect Master"
14. Melton, Gordon J. Encyclopedic Handbook of Cults in America, (1986), pp.141-2 entry Divine Light Mission Garland Publishing, ISBN 0-8240-9036-5
    "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."
15. U. S. Department of the Army, Religious Requirements and Practices of Certain Selected Groups: A Handbook for Chaplains (2001) pp.11-5 , The Minerva Group, ISBN 0-89875-607-3
    "Following his death, Shri Hans Ji Maharaj appointed the youngest of his four sons, Sant Ji, as the next Perfect Master and thereby he assumed head of Divine Light Mission as decreed by his father. Since that time, Guru Maharaj Ji has inspired a world wide movement and the Mission is active in 55 countries."
16. Kranenborg, Reender Dr. (1982) Oosterse Geloofsbewegingen in het Westen ("Eastern faith movements in the West") (Dutch language) ISBN 90-210-4965-1 page 64
    English translation "This prediction comes true very soon. In 1969 Maharaj Ji sends the first disciple to the West. In the next year he holds a speech for an audience of thousands of people in Delhi. This speech is known as 'the peace bomb' and is 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."
17. Survives Beating by Guru's Devotees, Fifth Estate magazin, September 14, 1973, pp. 6-7.
18. Hummel, Reinhart Indische Mission und neue Frömmigkeit im Westen. Religiöse Bewegungen in westlichen Kulturen, Stuttgart 1980, ISBN 3-17-005609-3,
    pp.76-77: :pp.76-77: "Eine systematisch entwickelte Lehre hat die Divine Light Mission weder zur Zeit des Vaters Śhrī Hans noch des Sohnes besessen. Beide haben darin eher einen Vorzug als einen Mangel gesehen. Hatte der Vater sich vornehmlich als >>Guru der Armen<< verstanden und sich in einer bilderreichen Sprache mehr um praktische Anwendbarkeit als um theoretische Durchdringung bemüht, so blieb doch der Inhalt seiner Satsangs auf dem Hintergrund der Hinduistischen Tradition klar verständlich. Die Satsangs jedoch, die der Sohn im Westen gehalten hat und die mit einem Minimum hinduistischer Terminologie und Konzepte auskommen, müssen für den nichthinduistischen Hörer vage bleiben. Der junge Guru erklärt das konzeptionelle Denken, das auch in Deutschen Übersetzungen mit dem Englischen Wort >>mind<< bezeichnet wird, als Hauptfeind der unmittelbaren religösen Erfahrung. So ist es nicht verwunderlich, daβ von seinen Anhängern nur wenig Handfestes über die DLM-lehre zu erfahren ist. Anderseits eröffent ihnen der Mangel an vorgegebenen Konzepten einen Freiraum für Äuβerungen einer spontanen Subjektivität, die wohltuend vom unselbständigen Reproduzieren autoritativ verkündenter Lehren absticht, wie man es vor allem dei den Anhängern der ISKCON antrifft. Wie auch immer die Bewertung ausfallen mag - die geistige Konturlosigkeit der Bewegung fält allen Beobachtern auf. Im Zentrum steht bei Vater und Sohn die vierfache Meditationstechnik, die vier >>Kriyas<<, die Sri Hans von Svami Sarupanand gelernt hatte. "pp.78: "Innerhalb dieses eklektischen Denken dominiert der Einfluβ der in Nordindien beheimaten Sant-Tradition, der schon in der Geschichte des Radhasoami Satsang wirksam war. Von ihr bestimmt ist die Ablehnung äußerlicher Rituale und Zeremonien und die Forderung, das Göttliche im eigenen Inneren zu suchen; damit verbunden die Polemik gegen den Trennenden Charakter der in Äuβerlichkeiten estarrten Religionen und gegen die Kastentrennung; ferner die Ablehnung der Askese zugunsten des Lebens im Stande des Haushalters, wie Sri Hans es selbst geführt hat; die Ablehnung der Bilderverehrung und die Konzentration auf den Guru als die Manifestation des Göttlichen; "
19. McGuire, Meredith B. "Religion: the Social Context" fifth edition (2002) ISBN 0-534-54126-7 Chapter. 5 "The dynamics of religious collectivities", section “How Religious Collectivities Develop and Change’’, sub-section "Organizational Transformations" page 175 "As Weber pointed out, the long-term impact of a movement hinges on transformation of bases of authority and leadership from a charismatic mode to either traditional or legal-traditional rational structures. When a movement becomes established, there is a strong tendency for the organization to calcify around the memory of the early dynamism; its own tradition becomes the rationalization for why things should be done in a certain way. Early stages of a movement organization involve simple structures such as the charismatic leader and followers or leader, core followers, and other followers. The transition to legal-rational structures is typically accompanied by the elaboration and standardization of procedures, the emergence of specialized statuses and roles, and the formalizing of communication among members. The early years of the Divine Light Mission (DLM) in the United States were characterized by rapidly growing, loosely affiliated local ashrams (i.e., groups of devotees, usually living communally), united mainly by the devotion to the ambiguous charismatic figure of Guru Maharaj Ji. As the DLM became increasingly structured and centralized, leadership and power focused in the Denver headquarters. The guru's desire to consolidate his power and authority over the movement in the United States resulted in greater formalization: rules and regulation for ashram living, standards for recruited "candidates", and pressure toward certifying movements teachers. " (Thomas Pilarzyk ‘’The origin, development, and decline of a youth culture religion: An application of the sectarianization theory’’ in Review of Religious Research 20, 1:33-37, 1978) ”
20. Messer, Jeanne, Guru Maharaj,li and the Divine Light Mission in Bellah, Robert and Glock, Charles (Eds.) The New Religious Consciousness, University of California Press (1976)
    Page 55 “I was a thoroughgoing atheist at the time of initiation and was looking for a tranquilizer, not God. But for the many who require no convincing, that stage in the transformation is experienced simply as confirmation, not as transformation. There may be other similar variations from devotee to devotee.”
21. Messer, Jeanne, Guru Maharaj,li and the Divine Light Mission in Bellah, Robert and Glock, Charles (Eds.) The New Religious Consciousness, pp. 52-72 University of California Press (1976)
22. Downton, James V. Jr. Sacred Journeys: The Conversion of Young Americans to Divine Light Mission p.199. Columbia Press (1979) ISBN 0-231-04198-5
    "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. Having quit imputing great powers to Guru Maharaj Ji by the end of 1976, premies assumed much more responsibility for their own spiritual growth. From the beginning Guru Maharaj Ji appealead to premies to give up their beliefs and concepts so that the might experience the Knowledge, or life force more fully 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."
23. ^ Lippy, Charles H. Pluralism Comes of Age: American Religious Culture in the Twentieth Century p.114, M. E. Sharpe (2002), ISBN 0-7656-0151-6
    "The Divine Light Mission, for example, in the 1980s became Elan Vital and dropped most of its Asian trappings."
24. Melton, Gordon, Encyclopedia of American Religions 7th edition. Thomson (2003) p.2328 ISBN 0-7876-7702-7
    "In the early 1980, 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 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.

Bibliography

• Chryssides, George D. (2001). Historical Dictionary of New Religious Movements, pp. 108-109. The Scarecrow Press, Lanham, Maryland and London, 2001. ISBN 0-8108-4095-2
• Barker, E. (1989), New Religious Movements: A Practical Introduction, London, HMSO
• Galanter, Marc M. D. (2002) Alcohol & Drug Abuse: Healing Through Social and Spiritual Affiliation, Psychiatric Services 53:1072-1074, September 2002. American Psychiatric Association
• Galanter M, Buckley P, Deutsch A, Rabkin R, Rabkin J (1980) Large group influence for decreased drug use: findings from two contemporary religious sects Am J Drug Alcohol Abuse. 1980;7(3-4):291-304.
• Haan, Wim (Dutch language) De missie van het Goddelijk licht van goeroe Maharaj Ji: een subjektieve duiding from the series Religieuze bewegingen in Nederland: Feiten en Visies nr. 3, autumn 1981 (The study is mainly based on the Dutch branch of the Divine Light Mission) ISBN 90-242-2341-5
• Melton, J. Gordon and Lewis, R. James. Department of the USA Army, Office of the Chief of Chaplains Religious Requirements and practices. A Handbook for Chaplains
• Melton, J. Gordon and Lewis, R. James.The Encyclopedia of Cults, Sects, & New Religions.
• Satgurudev Shri Hans Ji Maharaj: Eternal is He, Eternal is His Knowledge, Originally published by Divine Light Mission, (1970) India

External links

• Article by Hinduism Today (1983) Available online
• Premies Versus Sannyasins by the psychologists of religion Dr. Jan van der Lans and Dr. Frans Derks in which they compared the adherents of the Divine Light Mission with followers of the Osho-Rajneesh movement, originally published in Update: A Quarterly Journal on New Religious Movements, X/2 (June 1986)

• Prem Rawat