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Prem Rawat also known as Maharaji, formerly Guru Maharaj Ji, has been a speaker and teacher on the subject of "inner peace" since he was eight. Born in Haridwar, North India on December 10, 1957, Rawat was initiated in the techniques of "Knowledge" by his father Hans Ji Maharaj when he was six years old, and was accepted as a satguru (Sanskrit: true teacher) or "Perfect Master" at his father's funeral in 1966.

In 1971 he was invited to speak in London and Los Angeles, and attracted substantial media attention that focused on his age and the claims of his followers. He established the Divine Light Mission in the West and attracted many followers from the hippie culture. Rawat's marriage to a Westerner in 1974 precipitated a family rift, and Rawat's mother and his eldest brother Sat Pal returned to India. Rawat remained in the West, where he was sometimes criticized for leading a luxurious lifestyle and for a lack of intellectual content in his teachings.

In the 1980s he began the process of adapting the style of his message for Western and international audiences, dropped "Guru" from his title and currently uses both Maharaji and Prem Rawat, his family name. Rawat tours extensively to present his message. The Prem Rawat Foundation was established in 2001 to spearhead humanitarian efforts and promote his message, which is currently distributed in eighty-eight countries, largely on video, print and television.

Childhood in India

Rawat was born in India where he attended the Catholic-run St. Joseph's Academy elementary school in Dehra Dun. He was the fourth and youngest son of the guru Shri Hans Ji Maharaj and his second wife, Jagat Janani Mata Shri Rajeshwari Devi. At the age of three he began attending his father's meetings, and speaking himself about fulfillment, love, and peace. In these early days, Rawat was known both as Sant Ji and as Balyogeshwar. Shri Hans taught his young son the techniques of Knowledge when he was six years old, including Prem among his other students. In 1966 when Prem was eight years old, his father died and Rawat succeeded to the role of Satguru. This was extraordinary, as it was not in accordance with the 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 that shortly beforehand he had written a letter home to his family essentially naming Rawat as his successor. Speaking much like his father, he took the stage and assured those that mourned his father death, that the master would always be with them and that he would continue his father's work. His succession was generally accepted when the crowd responded to him as their teacher. Afterwards, his mother and brothers came on stage to pay their respects to him.

Rawat remained in India for five more years, continuing to offer the Knowledge his father had championed. In the late 1960s, young Western seekers sought out the thirteen year old guru at his home in Dehra Dun, and several of them asked him to visit the West. In October 1969 he sent a mahatma to London to begin teaching Knowledge on his behalf. In 1970 many of his new Western followers traveled to India to see and hear him, and were present when he announced at a gathering at India Gate in Delhi that he was ready to begin the task of bringing peace to the world. The culmination of an 18-mile-long procession, this gathering of 1,000,000 people on November 8, 1970 was reported to be one of the largest ever held in Delhi .

The speech he gave at this event is known as the Peace Bomb, and marked the start of Maharaji's mission to the West, according to the Dutch religious scholar and minister Reender Kranenborg .

The 1970s

Rawat first came to the West during his school holidays on 17 June 1971, visiting the United Kingdom, the United States and Canada. He traveled without his family, and reportedly arrived with only twenty-five English pounds in his pocket. He was interviewed by the BBC and spoke at the first Glastonbury Festival, where he again offered people peace. Rawat made brief trips to Paris and Heidelberg, and on 17 July flew to Los Angeles to begin a tour of American cities.

In September 1971, Rawat established the US Divine Light Mission (DLM) in Denver, Colorado, then in October returned to India to celebrate his father's birthday. According to the sociologist, James V. Downton, who studied the American branch of the Divine Light Mission, pre-existing millennial beliefs during 1971 were fostered partly by his mother, whose talks were full of references to her son's divine nature, and partly by Rawat himself, when he let others cast him in the role of the Lord. An article in Time Magazine reported that his mother and three older brothers kissed his "lotus feet" whenever they were in his presence, as a demonstration of worship, and that to them as to his other followers, he was the "Perfect Master" and "Lord of the Universe."In 1972, Rawat returned to the West, this time accompanied by his mother and eldest brother, Satpal, and an entourage of mahatmas and other supporters. That year DLM held a multi-day event at Montrose, Colorado attended by two thousand people.

In November 1973, DLM booked the Houston Astrodome for "Millennium '73," a three-day gathering coinciding with Shri Hans' birthday. Rawat wrote that "this festival has been organized by Divine Light Mission each year since 1967, in the memory of the late Satgurudev Shri Hans Ji Maharaji on His birthday. This year the most Holy and significant event in human history will take place in America". Rennie Davis, a former member of the Chicago Seven, was a prominent spokesman for the group. The attendance was estimated at twenty thousand and according to Thomson Gale, "the rapidly developing movement ran into trouble, beginning with its inability to fill the Houston Astrodome in a highly publicized event." The event was covered in a documentary film, called Lord of the Universe that was broadcasted by PBS Television nationwide in the USA in 1974. By the early 1970s, DLM had established ashrams in South America, North America, Europe and Australia.

During these years, claims of divinity made by the Indian mahatmas, his family, and some followers were reported by the media. Rawat denied these claims in several interviews given to the press and on television. In 1971 he said "Yes, I am a human...hands, bone, lungs. But guru is greater than God because if you go to guru, guru will show you God."

In an autobiographical book by Sophia Collier, an early follower who was quite involved with the DLM in the early 70s, she writes, "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.", and that he 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."

According to Downton, the end of 1973 saw Rawat breaking away from his mother and his Indian past. He became more fully westernized and many of the movement's Indian traditions and rituals were eliminated. By 1974, the DLM reportely had 60,000 individuals practising the techniques of Knowledge in the U.K. and according to an observer at the time, "it was a successful movement because it stressed access to the inner world, the attainment of peace and certainty ('leave no room for doubt in your mind'), direct experience of God within, and the use of guaranteed methods".

In May 1974 at age sixteen, Rawat married Marolyn Johnson, a twenty-five year old flight attendant and one of his early American students,. According to Andrea Cagan in her 2007 book Peace is Possible, Rawat followed Indian tradition in giving his bride a Hindu name. According to Cagan, he chose Durga Ji, after the Hindu Goddess Durga. According to the biographical entry in Thomson Gale and in Larson's Book of World Religions and Alternative Spirituality, Rawat described Johnson as an incarnation of the Hindu goddess Durga.

The marriage to a Westerner apparently precipitated a rift between Prem and his mother, for what she described as his pursuit of a "despicable, nonspiritual way of life." Rawat took control of the Western DLM; his mother disowned him returning to India with her two elder sons. His mother gained legal control of DLM India and appointed the eldest brother, Satpal, as its leader. The other two brothers split in allegiance, one siding with Prem and one siding with Satpal. Most of the mahatmas in the West either returned to India with his mother or were fired. Rawat later commented to the press on the family rift, saying "They live in India and I think was upset that I married a foreigner. She thought I had married out of my caste or something like that." According to an article in a sociological journal, Maharaj Ji a factor for the rift with his mother may have been that he had then become financially independent through the generosity of his devotees, allowing him to live in the style of an American millionaire, support his family, and finance the work and travel of his staff and mahatmas around the world.

Downton writes that in 1976 the majority of premies saw Rawat primarily as their "spiritual teacher, guide, and inspiration", and quit imputing great powers to him, assuming more responsibility for their own personal growth. He asserts that, since the beginning, Rawat appealed to his followers to give up beliefs and concepts, so that they could experience the Knowledge more fully, but that it did not prevent followers from adopting a "a fairly rigid set of ideas about his divinity and the coming of a new age." According to Downton, at an event on December 20th, 1976 in Atlantic City, New Jersey, Rawat appeared in a Krishna costume that he hadn't worn since 1975. The result was an upsurge of devotion, Rawat was elevated to a much greater place in the practice of Knowledge, many people returned to ashram life and there was a shift from secular tendencies towards ritual and messianic beliefs and practices.The psychologists of religion Frans Derks and Jan van der Lans of the Catholic University in Nijmegen, wrote in a 1984 comment on Downton’s book, based on their research of the Dutch branch of the movement, that before 1975 it was sufficient to have a desperate longing for "Knowledge", but that after 1975 prospective members of the DLM "had to accept Guru Maharaj Ji as a personal saviour."

In the 1970s Rawat spoke in more than twenty countries and received the keys to the cities of New York City, New Orleans, Monterey, Oakland, Detroit, Miami, and Macon, Georgia in the United States, and Kyoto, Japan.

The first posters about Rawat in the early 1970s said, “Meditation is not what you think.” At that time, Rawat was already making a distinction between the "mind", which he described as including the dark or negative thoughts that a person may have, and the "heart", the place within each person where peace can be found. Lans and Derks wrote that according to Maharaj Ji, "all evil should be attributed to the mind", and that such concept of mind indicates the obstacle of freeing oneself from former bonds, referring primarily to a "state of consciousness characterized by everything but passive, nonrational confidence and trust." Rawat said of the mind - " This mind is jiggling around trying to find out that perfectness. It is inquiring, trying to investigate the perfectness, which is impossible. To the mind, God is a perfect criminal. He has done such a perfect crime by creating this world that mind cannot trace how He did it. That is why the mind always freaks out about God".

The 1980s and 1990s

For a time around 1980, the center of operations moved to Miami, where activities included the customization of a Boeing 707 intended for Rawat's work and the development of a commercial executive jet refurbishing facility known as DECA. During 1981, Rawat flew the 707 to forty different cities, and spoke on 120 occasions. He crisscrossed North America four times that year, and toured South America, Europe, India, Nepal, Australia, New Zealand, and Malaysia. DECA was later sold to Aircraft Modular Products (AMP), a leader in the field of business jet interiors, which in turn was sold in 1998 to B/E Aerospace for $118 US million.

Rawat returned to India in October 1980 for the first time since 1975, and on newly acquired land in Delhi, spoke to over 38,000 students. He also returned to South America, and visited Mexico for the first time. He continued to hold large, multi-day events for his students in Cartagena (Colombia), Miami, Rome, London, New Delhi, and Kansas City (Missouri). Other cities where he spoke included Cancun (Mexico), Lima, Sao Paulo, and Leicester (UK). He obtained a private pilot’s license, and began training towards certifications and type ratings for various aircraft.

In 1983, the Western ashrams were closed and the name, Divine Light Mission, was changed to Elan Vital. The video production unit was renamed "Visions International," and began to produce videos of Rawat's addresses. According to America's Alternative Religions, during the 1980s, Rawat stepped away from the image of himself as a "Perfect Master" and dropped the title "Guru Maharaj Ji" in favor of "Maharaji". He spoke to audiences as Maharaji, a teacher, and continued his work with a new, minimal organization, Elan Vital. In this new role, "he may be reaching more listeners than ever, especially abroad, but his role is that of a public speaker, and the original religious movement is essentially defunct."

Kranenborg wrote in a 1982 article that "in Maharaj ji's satsangs one can notice a speaking style that resembles very much some Christian evangelization campaigns: a pressing request, an emphasis on the last possibility to choose before it is too late and a terminology in which one is requested to surrender to the Lord, in this case Maharaj ji himself." A similar viewpoint is presented in a 1980 book that was based on research by Reinhart Hummel of Indian guru movements at the Ruprecht Karl University of Heidelberg. Hummel was a Pastor and theologian and became the leader of the Evangelische Zentralstelle für Weltanschauungsfragen (Protestant Centre for Questions on World Views) in Germany in 1981. Hummel added that Rawat's satsangs are different from Hindu satsangs, by the demand for faith and the portrayal of himself as as the reincarnation of the eternal "Guru Maharaj Ji". While the American religious scholar J. Gordon Melton wrote in 1986 that, "Maharaj Ji, as do many of the other Sant Mat leaders, claims to be a Perfect Master, an embodiment of God on earth, a fitting object of worship and veneration.", the Encyclopedia of American Religions states that in the early 1980s Rawat personally renounced the trappings of Indian culture and religion, and disbanded the DLM, to make his teachings independent of culture, religious beliefs, and lifestyles. Other scholars, such as Kranenborg, George D. Chryssides and Ron Geaves also described a departure from divine connotations. Rawat continued delivering the four techniques of Knowledge which, according to Chryssides, afford self-understanding and self-realization, in a manner that is independent of culture and not bound to the traditions of India.In the early 1980s the late Margaret Singer included the DLM in the list of groups she studied. In 1979, Singer mentioned the Divine Light Movement as one of a set of groups that have "intense relationships between followers and a powerful idea or leader", in an article in Psychology Today.

An article published on December 4 1987 in The Times of India, describes Rawat's mission as explaining to "people in general without any distinction of caste, color, race, stature, or wealth that the source of happiness, peace and contentment lies within one's own self. He is trying to prepare humanity to face and overcome the present day tussle and turmoil prevailing in the world in the name of achieving world peace, on individual basis. In fact what Maharaj Ji is trying to do is not being comprehended by most of the people, with the results that he is included in the category of those persons who have become mere machines to collect wealth, while Maharaj Ji has taken a pledge to complete this huge task without any monetary consideration."

Rawat continued to tour extensively in the 1980s and 1990s. He held several-day events in over 40 countries, and in 1990 spoke at over 50 public events all over the world. In December 1998, Rawat spoke via a live, interactive global satellite broadcast from an event in Pasadena, California, to 86,600 participants in 173 locations in 50 countries. In 1999, regular satellite broadcasts began spreading his message to North American cities, with similar initiatives in other regions and countries. Rawat reportedly travels about eleven months of the year on world-wide speaking and training tours. He addresses various cultural, educational and community forums, in addition to speaking at large gatherings of his students and the public. During one 2005 India tour, he reportedly spoke to more than a million and a half people.

21st century

Although based in the U.S., Rawat is active all over the world. Between 1965, when his addresses were first documented, and July 2005, he addressed audiences at 2,280 events around the world. Between January 2004 and June 2005 alone, he delivered 117 addresses in Asia, Europe, and North America.With a more culturally neutral approach, Rawat now concentrates on what he calls a "universal message of peace" and "self-fulfillment", introducing people to the possibility of inner peace. According to the Prem Rawat Foundation, his message is currently distributed in eighty-eight countries, largely on video and in print. His message is broadcast in various TV channels such as Canal Infinito in South America, Channel 31 in Australia, Kabel BW in Germany, Dish Network in the U.S.A, and others. The video broadcasts have won awards from various non-related entities.

The author David V. Barrett writes in his 2001 book The New Believers, that the "the flamboyant and definitively Eastern-inspired Divine Light Mission" has matured into something new, changing its name to reflect a current emphasis as well as to distance itself from the past. Barrett asserts that the fact that Rawat came from a lineage of 'Perfect Masters' is no longer relevant, as that is not where the authority comes from, nor from the recognition of Rawat as the master by his student; rather, this comes from "the nature of the teachings and its benefit to the individual." He also writes that "the Divine Light movement used to be criticized for the devotion given to Maharaji, who was thought to live a life of luxury on the donations of his followers" but a spokesperson "clearly conscious of past criticism, is emphatic that Maharaji has never earned anything from Elan Vital or any other movement promoting his teachings." Barrett continues that "the experience is an individual, subjective experience rather than on a body of dogma, and in its Divine Light days the movement was sometimes criticized for this stressing of emotional experience over intellect."

In 2001 a new organization, The Prem Rawat Foundation, was founded as a public charitable organization, largely for the production and distribution of audiovisual and other materials containing Rawat's message. The Foundation funds humanitarian efforts around the world, providing food and medical relief to war-torn areas and medical care in impoverished areas. On 24 March 2006, Rawat inaugurated a facility in the tribal area of Jharkhand, India, called "Food for People". The custom, 10,000 square foot facility was developed in consultation with local village elders, to provide 45,000 free meals to needy children and adults each month. The facility is run by fifty local villagers trained by volunteers of the Raj Vidya Kender. The facility was developed with the financial support of the Foundation which also funds its ongoing operations. In 2007, the Foundation was evaluated by the Better Business Bureau using twenty criteria for assessing the accountability of a non profit organization. Following this evaluation, the Foundation was accepted in the "Wise Giving Alliance" of the Better Business Bureau, whose membership is reserved for organizations that have met the BBB's standards of management accountability. Rotary International describes the foundation as being established by Prem Rawat to "to improve the quality of life for the disadvantaged."

Elan Vital organizations remain active in the United States, the United Kingdom, Australia and Switzerland, and are engaged in event organization, logistics, and fund raising. These entities are much smaller now than the DLM had been in times past, with only a small paid staff, and volunteers doing most of the routine work and preparation for events. While these organizations report that they seek and accept Rawat's input, he is not an officer, director, or employee of Elan Vital or The Prem Rawat Foundation. They report he receives no income from them for his services or from the sale of materials, other than reimbursement for documented tour and speaking expenses. There are many other independent, volunteer-based organizations that promote Rawat's teachings locally in countries of all five continents.

Geaves, in his paper From Divine Light Mission to Elan Vital and Beyond (2004) in which he studied the evolution of the related organizations, states that Rawat has chosen to perpetually let the organizational structures that surround him evolve in such a manner that these structures are created, utilized and then dissolved as needs evolve, providing in this way the necessary flexibility to address changing operational and social needs and attitudes, as well as keeping his students focused on his core message, rather than on administering organizations.

Techniques of Knowledge

The Knowledge that Prem Rawat speaks of comprises four meditation techniques that he claims will help his students direct their senses within to experience inner peace. Students often describe the experience as "going within." The Prem Rawat Foundation describes the practice of Knowledge as having no bearing or compatibility problems with peoples' existing religious or spiritual belief system.

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

These techniques are the same as taught by his father, Hans Ji Maharaj, who in turn learned them from Swarupanand, his teacher. Jeffrey K. Hadden cites Maharaji in saying that "Knowledge 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."

Kranenborg writes that the techniques of Knowledge, also known as kriyas, originated from the Surat Shabda Yoga or Sant Mat, the Path of the Sound Current. This alleged relationship to Surat Shabd Yoga or Sant Mat is neither denied nor acknowledged in any literature from the organizations that support Rawat's work, or by Rawat himself.

According to Stephen J Hunt, a professor of sociology, Rawat's major focus 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."

Ron Geaves, Chair in religious studies at the University of Chester and a student of Rawat, asserts that several scholars have placed Rawat's teachings in the Sant Mat revival, best represented by the Radhasoami movement, or related to Surat Shabd yoga movements, but states that Rawat's history is actually linked to the lineage of Advait Mat, a north Indian cluster of movements which perceive themselves as originating from Totapuri, the teacher of Ramakrishna, and that Rawat has referred to this lineage as his own on his website. His paper Globalization, charisma, innovation, and tradition (2006), describes Prem Rawat as having affinities with the medieval nirguna bhakti tradition of Northern India, more commonly known as the Sants, emphasizing universalism, equality, direct experience, lack blind allegiance to religious ritual and dogma, and tendencies towards syncretism. He further writes that Rawat's renewal of a seemingly Sant idiom led many academics to mistake Divine Light Mission for an offshoot of the Radhasoami movement. Relating to the aspects of charisma, Geaves asserts that Rawat does not consider himself to be a charismatic figure, preferring rather to refer to his teachings on the experience of the individual as the basis of his authority, and that although followers in both east and west have asserted that he is either an avatar of the supreme being or one of the avatars of Vishnu, especially Krishna, he has gone to great lengths to assert his humanity and deconstruct the hagiography that has developed around his life.

During the period when the organization was at its largest, a student's access to the techniques was constrained through a layer of intermediaries. A mahatma or, in later times, an instructor would, in a "Knowledge selection" process, decide and choose which aspirants would receive the techniques. Once an aspirant was chosen, he or she would then be granted access to a "Knowledge session" in which the techniques were shown. The approach to receiving Rawat's techniques of Knowledge has become much less onerous since the year 2000. The use of personal mentors and instructors in smaller groups has largely been abandoned in favor of taped or live instruction by Rawat himself via satellite video or cable television programming along with on-line newsletters for information dissemination. Access to the techniques is now governed by a much less restrictive self-paced and self-assessed preparation process, perhaps reminiscent of a more open attitude prevalent during Rawat's initial foray into the West.

As of 2005, there is a self-paced process of preparation, called "The Keys," before a person is taught the techniques of Knowledge. Going through the Keys process involves watching video materials in which Maharaji presents the understanding necessary to learn the techniques of Knowledge. However, students must be at least eighteen years old and of legal age in their country in order to prepare for and be taught the techniques of Knowledge. The sixth Key is the “Knowledge Session”, in which persons ready to learn the techniques are taught by Rawat via a multimedia presentation available in fifty languages. These techniques are taught at no cost.

Reception

Many scholars and authors have written about Prem Rawat and related organisations. They include: David V. Barrett, George D. Chryssides, Lucy DuPertuis, Eugene M. Elliot III, Erwin Fahlbusch, Sandra S. Frankiel, Ron Geaves, Rosemary Goring, Wim Haan, Jeffrey K. Hadden, Andrew Kopkind, Stephen A. Kent , Ralph Larkin, Raymond Lee, Saul V. Levine, James Lewis, Charles H. Lippy, John Bassett McCleary, Dennis Marcellino, Tim Miller, J. Gordon Melton, Ruth Prince, David Riches, Paul Schnabel, Robert P. Sutton Jan van der Lans and Bryan R. Wilson

In 2003, Stephen J. Hunt wrote in Alternative Religions: A Sociological Introduction that Prem Rawat's teachings are a kind of "practical mysticism" and that he speaks "not of God, but of the god or divinity within." References to divinity suggest an acceptance of a "creative, loving power", but that he distances himself and his teachings from religious concepts. 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." Concerning asceticisms, Hunts writes that Rawat "leaving his more ascetic life behind him, he does not personally eschews material possessions." Hunt describes that 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". Hunt also writes that by keeping a low profile the movement has managed to escape the gaze of publicity that surrounds other new religious movements.

Practitioners of Knowledge

According to the Prem Rawat Foundation, Rawat has, over the years, engaged more than ten million people in 250 cities and fifty countries. They estimate slightly more than half a million have been taught the techniques since he came to the West, about 125,000 of this number between January 2000 and April 2004. In 1997, "Religions of the World: A Latter-day Saint View" estimated a general membership of appox. 1.2 mil. worldwide, with 50,000 in the U.S. Volunteers estimate an additional 125,000 are currently in preparation to be taught the techniques, 65,000 having been in preparation five months or more, with these numbers on the increase in many countries. A press release states that 2004 was the first year where the number of new students has exceeded 50,000. Printed and audiovisual materials are available in approximately seventy languages, and the organizations estimate Rawat currently has hundreds of thousands of practicing students worldwide, representing a wide variety of backgrounds and personal situations. However, since there is no longer any membership component to the organizations, it is difficult to determine with precision the number of persons actually practicing his techniques. Chryssides' Historical Dictionary of New Religious movements (2001), estimates 15,000 people practicing the techniques in the United States and 5,000 in the United Kingdom.

'Premie' is the name given to students of Rawat in India and other Eastern countries. It stems from the Hindi word "prem" (prema in Sanskrit), which means "love"; "premie" means "lover." Until the early 1990s it also was the name given to his students in the West, and it is still occasionally used. Nowadays students of Rawat sometimes refer to fellow students as "People that received the techniques of Knowledge," "People with Knowledge," or more generically as "Maharaji's students."

Recognition - media appearances

Rawat has received proclamations and resolutions that honor his work from the governors of Michigan, New Mexico, New Hampshire, New York, San Francisco, and Los Angeles, and the keys to the cities of New York City; New Orleans, Louisiana; Oakland, California; Kyoto, Japan; Detroit, Michigan; Miami, Florida and Miami Beach, Florida. In 2006 he received the title of "Ambassador or Peace" from Unipaz.

In May 2006, Rawat made a guest appearance for a half-hour interview with Rajiv Mehrotra on his weekly talk show on Doordarshan TV, one of the national TV stations accessible all across India.

In July 2006, Bhairon Singh Shekhawat, the vice-president of India, referred to Prem Rawat as a "messenger of peace" in opening a meeting attended by 25,000 young people held at the Gandhi Indoor Stadium.

For accolades by business, academy and government leaders see Wikiquote.

Criticism

Prem Rawat has at times been the subject of criticism from religious scholars, individuals related to anti-cult movements, articles in the press and media, and former members.

In 1981 Jan van der Lans, a professor of psychology of religion who lived in a monastery until 1968 before being employed by the Catholic University of Nijmegen, wrote in the book commissioned by the KSGV, a Christian-inspired Dutch association, that Rawat's "life was one of idleness and pleasure". The year Van der Lans' comment was published, Rawat, now the father of four children under 10, flew a Boeing 707 to forty different cities, and spoke on 120 occasions, crisscrossing North America four times and toured South America, Europe, India, Nepal, Australia, New Zealand, and Malaysia. Van der Lans also that "if he visits a festival then a floor of a hotel is rented for him and his family". Steven J Hunt writes than "Rawat announced himself as the new master and started his own teaching". And Geaves writes in "New Religions: A Guide: New Religious Movements, Sects and Alternative Spiritualities" "that his father had chosen him as the person best suited to carry the teachings forward. And Downton writes that "the elevation of the youngest to spiritual prominence was no surprise at all, for stories are told about his extraordinary dedication to the Knowledge, which he demonstrated almost from the moment when his father, and guru, had revealed the life force to him. From the age of six, he is said to have voluntarily immersed himself in spiritual practices, sometimes meditating for hours at a time. His exuberance for the Knowledge made him a sensation at satsang, where premies say he spoke spontaneously to mass audiences with the assurance of someone many years older". Jacob Belzen, who holds four doctorates in the social sciences, history, philosophy, and sciences of religion, says that van der Lans work "was not without theological preferences and bias, but he presented himself as an empirically oriented psychologist". Van der Lans died in 2002, the year after The Prem Rawat Foundation was founded as a Public Charitable Organization, largely for the production and distribution of audiovisual and other materials promoting Rawat's message. It also funds international humanitarian efforts, and provides water, food and medical relief to war-torn and impoverished areas..

Kranenborg's impression was that the person of Maharaj ji had become more central over the course of years, and that Maharaj ji's assertions about himself and his vocation went further as he became more aware of the extent of his divinity. 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 satguru 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.

The sociologist Ralph Larkin with Daniel A. Foss wrote in 1978 that the DLM "emphasized formal structure without substantive content." In response the religious scholar Dr. Ron Geaves, who is a student of Prem Rawat, accused them of bias, pointing to the number of students that were attracted to the DLM.

An article published in the official magazine about religious movements of the Free university of Amsterdam written by Wim Haan, a student of theology at a Pastoral and Theology school in a small town in the Netherlands states that the battle against the mind sometimes degenerated into complete irrationality, that sometimes premies branded every critical and objective approach as "mind", and that they often avoided discussions with outsiders because these discussions could possibly stimulate the mind. Haan wrote that the word "mind" was defined in the premie-community as "being conditioned" that is all alienating influences that made man stray off from his true nature.

The sociologist Stephen A. Kent described Prem Rawat's message as "banal" based on his personal experience with Rawat and that afterwards "I listened incredulously as my companions spoke glowingly about the message that they had just received. In fact, they were so moved by the guru's words that they made tentative plans to return the next day" in the preface of his book and treats elsewhere in his book the criticism by the countercultural left on him in the 1970s.

Dr. Marc Galanter, a professor of Psychiatry and Director of the Division of Alcoholism and Drug Abuse at the New York University Medical Center, describes his first encounter with the Divine Light Mission ashram - "The atmosphere in the ashram was indeed quite striking. On entering a large apartment on the Upper West Side of Manhattan, I was greeted in a friendly, even intimate fashion by people who were complete strangers. The intense communality of the members was immediately apparent, a quality that was clearly an important aspect of the group's function. One could sense a closeness among those present, and an absence of the minor tensions that would be expected in a setting where two dozen people were living in tight quarters. A college dormitory, a military barracks, or a summer camp soon reveal a certain amount of hostile banter or argument. These appeared to be absent in the ashram. Caring and intimacy, reflective of the group's cohesiveness, seemed to mute any expression of animosity"..

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."

Glock and Bellah describes Rawat as being the subject of great controversy in India, "Although Maharaj Ji is himself from India, is a guru, and offers a meditation technique, he is not clearly Eastern and is a subject of great controversy in India, where he is also a major heretic. Any man who says that all scriptures are true, that Buddha, Mohammed, Moses, Jesus, Krishna, and a host of others were all Christ, is a heretic everywhere."

Criticism in the media

After Prem Rawat's first arrival in the United Kingdom and United States in 1971 at the age of thirteen and through the 1970s he, his students and his organizations attracted media scrutiny and attention. Examples of articles appearing in the mainstream press in that decade include a 1974 article in Rolling Stone magazine and a 1979 article in the New York Review of Books.

A 1980 article in The Washington Post reported that a Congressional Panel had singled out, among other controversial groups: "Guru Maharaj Ji's Divine Light Mission...as cults that employ manipulative techniques and turn children against their parents." An article which mentioned the Divine Light Mission appeared in Time Magazine in 1997. A 1998 article in Rocky Mountain News referred to Elan Vital as a "cult".

In 2002, an article by the Australian Associated Press referred to the organization as the "Elan Vital cult."

Criticism by former members

J. Gordon Melton describes that in the mid-1970s several ex-members became vocal critics. Some of the criticism leveled at Rawat derives from Robert Mishler, former President of DLM ( who died in 1979). According to Melton in a 1986 article, Mishler's complaints that the ideals of the group had become impossible to fulfill and that money was increasingly diverted to Maharaji's personal use found little support and did not affect the progress of the Mission.. Another scholar, James Lewis, notes a number of ex-members made claims of brainwashing and mind control. Some of the criticism leveled at Prem Rawat derives from Bob Mishler, a former president of DLM, and Robert Hand after they parted ways with Prem Rawat in the 1970s.

Personal

Rawat lives with his wife in Malibu, California in the Unites States. They have four grown children. He is an experienced airline transport-rated and commercial pilot and holds a number of pilot ratings on jet airplanes and helicopters. His résumé discusses skills in computer graphics, computer-aided design, and development of aviation software. He is listed as co-inventor on a U.S. Patent for a world-time watch for aeronautic applications. A U.S. citizen since 1977, he reports that he supports himself and his family as a private investor, and that he has contributed to the success of several startup companies in various industries, including software.

Works by Prem Rawat

Books

• Guru Maharaj Ji The living master: Quotes from Guru Maharaj Ji (1978) published by the Divine Light Mission
• Rawat, Prem Clarity (2003) Published by The Prem Rawat Foundation 1st edition ISBN 0-9740627-1-5
• Rawat, Prem Listen to the Cry of Your Own Heart - Something Wonderful Is Being Said, Visions International (1995)

Excerpts

Peace needs to be in everyone's life. Of all the things we have tried in this world, there is one thing we have never given a chance. That one thing is peace. If we want to hope for something, maybe we could hope in our heart that peace will come in our life. The peace that we are looking for is within. It is in the heart, waiting to be felt, and I can help you get in touch with it. It is not the world that needs peace; it is people. When people in the world are at peace within, the world will be at peace.
Maharaji.

References

Footnotes

1. Cagan, A. Peace is Possible, pp.200
2. Cagan, A. Peace is Possible, pp.206, 215, 219 and 233
3. Goring, Dictionary of Beliefs & Religions, pp.145
4. Beit-Hallahami, The Illustrated Encyclopedia of Active New Religions, Sects, and Cults, pp. 85
   "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."
5. Melton, Encyclopedic Handbook of Cults in America, pp.141-2 entry Divine Light Mission
   "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."
6. "About Shri Satpal Ji Maharaj". 2006. Retrieved 2006-03-06.
7. C. L. Tandon v. Prem Pal Singh Rawat, AIR 1978 Delhi 221 - "One valuable touchstone for determining whether the matters in issue are directly and substantially the same is whether the decision in the prior suit will bring the principle of res judicata into operation in the subsequent suit. Because the removal of Prem Pal Singh Rawat by Mataji and the nomination in his place of Satya Pal Singh Rawat and the competence of Mataji to do the same, issues of utmost importance, are alien to the Patna suit, the disposal of the suit at Patna will not stand in the way of the trial of the said issues by the appropriate courts."
8. J. Gordon Melton Encyclopedic Handbook of Cults in America (New York/London: Garland, 1986; revised edition, pages 141-145.
   "During the first years, The teachings of the Mission, particularly the public discourses of Maharaj Ji, were condemned as lacking in substance"
9. Schnabel, Tussen stigma en charisma ("Between stigma and charisma"), 1982. Ch. IV, p. 99:

   de intellectueel weinig opmerkelijke Maharaj Ji.

   the intellectually quite unremarkable Maharaj Ji.

10. Kent, Stephen A. From slogans to mantras: social protest and religious conversion in the late Vietnam war era, Syracuse University press, 2001, ISBN 0-8156-2948-6
    (preface) "Indeed, I found his poorly delivered message to be banal. I did not appreciate his characterization of African tribespeople, nor was I impressed with his clumsy analogy.How could anyone have thought that this guy was a spiritual master? Unable to comprehend why anyone had been impressed by the amateurish performance through which I had suffered, I pondered this mystery for years."
    page 170 "High upon the Movement's list of "spiritual con men" or in this case, boys was Guru Maharaj Ji.," Maharaj Ji's ownership of two Lear jets and three Rolls Royces led Madison, Wisconsin's Free For All to label him "Guru Maha Ripoff" (see Haines 1973 174, 8; "Guru Maha Ripoff" 1973,18 )"
11. ^ Hunt, Stephen J. Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
    " 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."
12. Downton. Sacred Journeys pp.199
    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 appealed 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.
13. ^ Melton, Encyclopedia of American Religions
    "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 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.
14. Hans Jayanti (2000), pp.24-37
15. Melton, Encyclopedic Handbook of Cults in America pp.141-2
16. "Prem Rawat's quotes @ Wikiquote". 2006. Retrieved 2006-07-03. Birthday Celebrations, Prem Nagar (Haridwar), August 21 1962 as published in "Hansadesh" magazine, Issue 1, Mahesh Kare, January 1963, Ram Lila Grounds, Delhi, India, October 29 1966 (translated from Hindi)
    "Today I will speak about love. What is love? How can one get love? Why should one get it? There are two kinds of love. One is the worldly connection. The other is attained through Knowledge. In this human body exists the love we have to discover. You should love one another and behave lovingly because when love comes, everything comes. You should speak to one another with love and humility. Love is the essence."
17. The "Sant" term is derived from the Sanskrit sat (सद) (truth, reality) has overlapping usages, its root meaning being "one who knows the truth" or "one who has experienced Ultimate Reality". It differs from the false cognate "Saint" as it is often translated. The term Sant has taken on the more general ethical meaning of "good person", but is assigned specifically to the poet-sants of medieval India. Schomer, Karine, The Sant Tradition in Perspective, in Sant Mat: Studies in a Devotional Tradition of India in Schomer K. and McLeod W.H. (Eds.), pp.22-3, ISBN 0-9612208-0-5 According to Rigopoulos, (page 404) the word Sant is generally used for the bhakti saint poets of the Marathi and Hindi speaking areas.
18. Sanskrit: बालयोगेश्वर = child master of yogis
19. Lee, Sacred Tensionspp.109-110
    "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)
    Who Is Who In Guruism?
    "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."
20. Cite error: The named reference USChaplains was invoked but never defined (see the help page).
21. Fahlbusch , Lochman, Pelikan, Vischer, and Barret The Encyclopedia of Christianity p.861
    "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."
22. Melton, Encyclopedia of American religions, p.370-1
    "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 if his father's mission"
23. Cameron, Who Is Guru Maharaj Ji?
24. Rawat, Wolf, Inner Journey TC 00:21:45 (DVD)
    He was the rock. And the next thing you know, he's not there. And it's like, "Do I really understand this? Do I really understand the dynamics of this?"And then I remember being in this hall where all these people had come to pay their respects to him. And they were waiting and crying. And I came on stage and I said, "Don't cry. Don't weep. Because what you really loved is still here and will always be there with you." And it was a powerful moment. It was very genuine. I saw these people weeping and I felt this is something that I can do. I want to help."
25. Navbharat Times, 10 November 1970 (from Hindi original)"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, 9 November 1970 (English)"Roads in the Capital spilled over with a 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."
    Guinness Book of World Records, 1970
26. Kranenborg Oosterse Geloofsbewegingen in het Westenpp.64
    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."
27. ^ "Maharaj.org". 1999. Retrieved 1999-01-01. {{cite web}}: Check date values in: |accessdate= (help)
28. Pryor, The Survival of the Coolest, p. 148.
29. Downton - Sacred journeys. ”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.”
30. Time Magazine 2 November 1972 Junior Guru"
31. Time Magazine. April 28 1975 One Lord Too Many.
32. Brown, The Spiritual Tourist, pp. 197-198
33. 'Special Millenium '73 Edition' of the DLM publication Divine Times, page 2, under the heading 'A Festival for the Whole World': A LETTER FROM GURU MAHARAJ JI Bonn, Germany September 31, 1973
    ”As you all know Millenium '73 is being prepared for now. This festival has been organized by Divine Light Mission each year since 1967, in the memory of the late Satgurudev Shri Hans Ji Maharaji on His birthday. This year the most Holy and significant event in human history will take place in America.”
34. Prem Rawat September 30, 1973, published in 'Special Millennium '73 Edition' of the Divine Times, page 2, under the heading 'A Festival for the Whole World'
35. Carrol, Nothing Happened, pp. 248
    "Divine light Mission attracted twenty thousand devotees to the Houston Astrodome in November 1973."
36. "Guru Maharaj Ji", Biography Resource Center. Farmington Hills, Michigan., Thomson Gale. 2007.
    Through the mid-1970s the rapidly developing movement ran into trouble, beginning with its inability to fill the Houston Astrodome in a highly publicized event, Millennium 73.
37. Melton Encyclopedic Handbook of Cults in America, pp.141-2
38. DuPont-Columbia Award, Columbia University, The Journalism School, The Lord of the Universe
    The Lord of the Universe, Subject: RELIGION, News Organization: TVTV, Awarded: 1974, Summary, Silver baton. 16-year-old Guru Maharaj Ji and his American following at a three day spiritual festival. Producer: David Loxton., Jurors' Comments, TVTV and WNET/13’s "The Lord of the Universe," a 60-minute report on Guru Maharaj Ji, was, according to the jurors, hectic, hilarious and not a little disquieting. With a heavier and less sure hand, the subject would have been squashed beneath the reporters’ irony or contempt. As it was, cult religion was handed to us, live and quivering, to make of it what we would., Original Air Date: 2/24/1974 Total Running Time: 01:00:00, Archive Number: 1973/74.9.TV
39. Downton, James V. Sacred journeys: The conversion of young Americans to Divine Light Mission,(1979) Columbia University Press. ISBN # 0231041985
40. Ibid. Religious Requirements and Practices p. 1-6
41. Bowker, The Oxford Dictionary of World Religions, pp.287
42. Richard M. Levine, The Seventies, 2000, p. 104
    "Reporter: "Are you the Messiah foretold in the Bible?; Maharaji Ji: Please do not presume me as that. Respect me as a humble servant of God trying to establish peace in this world"
43. Tom Snyder, The Tomorrow Show, 1973
44. Grenley, Peter Friday, September 3 1971 News Journal, Mansfield, Ohio. "I Was A Teen-Age Guru ...Story Of Maharaji Of India" Newspaper Archive.com
    When he is specifically asked whether or not he considers himself a human, however, he pauses, as though figuring out the answer. "Yes, I am a human," he says finally. "Hands bone, lungs. But guru is greater than God because if you go to guru, guru will show you God."
45. Collier, Soul rush
    "In the Divine Light Mission there are two groups of people. 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. I have always been in this second group of people... as charming and wise as Guru Maharaj Ji has seemed to me on occasion, I have never found any basis on which to nominate him Lord. Guru Maharaj Ji, 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." Guru Maharaj Ji, 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.' "
46. Downton, "Sacred Journeys" "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."
47. Leech, Soul Friend
48. Barret, The New Believers (2003) pp.325
49. 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."
50. "Guru Maharaj Ji", Biography Resource Center, Thomson Gale, 2007: "Then in 1974, Maharaj married his 24-year-old secretary, whom he described as an incarnation of the Hindu goddess Durga."
51. Larson, Bob (2004). Larson's Book of World Religions and Alternative Spirituality. Tyndale House Publishers, Inc. pp. 149–153. ISBN 084236417X. {{cite book}}: Cite has empty unknown parameter: |coauthors= (help)
52. "Guru Maharaj Ji", Biography Resource Center. Farmington Hills, Michigan, Thomson Gale, 2007: "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."
53. "Guru Tries to Take Control of Mission" in The Ruston Daily Leader, April 9, 1975: "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."
54. Gawenda, Michael, Guru Maharaj Ji Puts his Case The Age March 24 1982
55. Price, The Divine Light Mission as a social organization. pp.279-96
    "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."
56. Downton. Sacred Journeys pp.199
    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 appealed 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.
57. Downton, James V., Sacred journeys: The conversion of young Americans to Divine Light Mission, (1979) Columbia University Press. ISBN 0-231-04198-5 - page 211 - "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
58. 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 copyright © 1983 Mercer University Press
    ”However, in 1975 there was a schism within the movement. Guru Maharaj Ji's mother did not approve of his marriage to his American secretary and dismissed him as the movement's leader. The American and European adherents did not accept his dismissal and remained faithful to him. The movement split up into an Eastern and Western branch. The Western branch tried to smother its Hinduistic background and started to emphasize Guru Maharaj Ji as a personification of ideology. This change in ideology may. be illustrated by the fact that since then, Guru Maharaj Ji's father, Shri Hans, the movement's founder, became less important and was much less referred to in the movement's journal. It may further be illustrated by the differences in initiation policy before and after 1975. Before 1975 it was sufficient to have a desperate longing for "Knowledge" (in the sense Divine Light Mission uses this term); after 1975 one had to accept Guru Maharaj Ji as a personal saviour in order to become a member.”
59. Partial list of honors The Prem Rawat Foundation website
60. Lans & Derks, Premies Versus Sannyasins
    "According to Maharaj Ji, all evil should be attributed to the mind indicat the same obstacle of freeing oneself from former bonds DLM’s concept of mind refers primarily to a state of consciousness characterized by everything but passive, nonrational confidence and trust.""
61. September 1973, Los Angeles, USA, published in Light Reading Vol.1 No.1 Spring 1978 “Question on devotion and other answers”Question: Guru Maharaji Ji, what do you mean about the mind being evil? Answer: This mind is jiggling around trying to find out that perfectness. It is inquiring, trying to investigate the perfectness, which is impossible. To the mind, God is a perfect criminal. He has done such a perfect crime by creating this world that mind cannot trace how He did it. That is why the mind always freaks out about God"
62. B/E Aerospace to buy Aircraft Modular Products. The South Florida Business Journal, April 1998 Available online
63. Colorado Secretary of State, Business Center.
64. Elan Vital FAQs - About Elan Vital, Inc. Available online (Retrieved May, 2006)
65. Visions International website. (Retrieved January 2006)
66. Miller, America's Alternative Religions, pp.474
67. Kranenborg, Reender (1982) Oosterse Geloofsbewegingen in het Westen/Eastern faith movements in the West (Dutch language) ISBN 90-210-4965-1
68. Hummel Reinhart, Indische Mission und neue Frömmigkeit im Westen. Religiöse Bewegungen in westlichen Kulturen, pp.79 Stuttgart 1980, ISBN 3-170-05609-3
69. Melton, J. Gordon The Encyclopedia Handbook of Cults in America p.143, Garland Publishing (1986) ISBN 0-8240-9036-5
70. Kranenborg, Neohindoeïstische bewegingen in Nederland: een encyclopedisch overzicht, pp.178
    "Zij onterfde hem spiritueel, in feite werd hij de beweging uitgezet. Maharaji ging zelfstandig verder, zij het met minder pretenties dan voorheen. Zo sprak hij sindsdien niet meer in goddelijke termen over zichzelf, maar noemde zich 'humanitarian leader'" (translation: "She disinherited him spiritually. In fact, he was expelled from the movement. Maharaji continued on independently, with less claims pretensions than in the past, not no longer speaking with divine terms about himself, but calling himself instead as an 'humanitarian leader'."
71. ^ Ron Geaves (2004). "From Divine Light Mission to Elan Vital and Beyond: An Exploration of Change and Adaptation". Nova Religio. 7 (3): 45–62.
72. Chryssides, Historical Dictionary of New Religious Movements pp.115-6,
    Maharaji delivers the four meditative techniques known as the Knowledge which featured in DLM and which afford self-understanding and self-realization, but he insists that such Knowledge is independent of culture and is by no means bound to the religious traditions of India.
73. "Coming Out of the Cults", Psychology Today, January 1979.
    The people I have studied, however, come from groups in the last, narrow band of the spectrum: groups such as the Children of God, the Unification Church of the Reverend Sun Myung Moon, the Krishna Consciousness movement, the Divine Light Mission, and the Church of Scientology.
74. The Times of India, December 4 1987
75. "More than 1.5 million people seek Prem Rawat’s inspiration and guidance" (Retrieved February 2006)
76. Maharaji at Griffith University
77. The Prem Rawat Foundation presents: Maharaji at Sanders Theatre, Harvard University
78. Conversation with Prem Rawat, Available online. (Retrieved January 2006)
79. "Words of Peace" by Maharaji receives TV Award in Brazil" Press release.
80. Barrett 2001, page 327
    "Unusually, the fact that Maharaji came from a lineage of 'Perfect Masters' is no longer relevant to the reformed movement. This is not where the authority comes from, nor the recognition of Maharaji as the master by his student; this comes rather from the nature of the teaching and its benefit to the individual. The Divine Light movement used to be criticized for the devotion given to Maharaji, who was thought to live a life of luxury on the donations of his followers; Whittaker, clearly conscious of past criticism, is emphatic that Maharaji has never earned anything from Elan Vital or any other movement promoting his teachings. At the heart of Elan Vital is this Knowledge — loosely, the joy of true self-knowledge. The Knowledge includes four meditation techniques; these have some similarities in other Sant-Mat-derived movements, and may derive originally from surat shab yoga. The experience is on individual, subjective inner experience of peace rather than on a body of dogma. In its Divine Light days, the movement was sometimes criticized for this stressing of experience over intellect. The teaching could perhaps best described as practical mysticism."
81. Guidestar report for non-profit organizations.Available online
82. Humanitarian Initiatives The Prem Rawat Foundation (Retrieved January 2006)
83. Prem Rawat Inaugurates First 'Food for People' Facility in Northeastern India (Retrieved March 25 2006)
84. "Charity report". BBB Wise Giving Alliance. {{cite web}}: Unknown parameter |retrieved= ignored (|access-date= suggested) (help)
85. "Young professionals from 42 countries meet in Malmö to promote international understanding". Rotary International. June 7, 2006. Retrieved 2007-01-08.
86. Elan Vital About (Retrieved January 2006)
87. Volunteer-based organizations (Retrieved (February 2006)
88. Frequently Asked Questions Available online (Retrieved January 2006)
89. Chryssides, George D. Historical Dictionary of New Religious Movements pp.210-1, Scarecrow Press (2001) ISBN 0-8108-4095-2
    "Maharaji progressively dissolved the Divine Light Mission, closing the ashrams, affirming his own status as a master rather than a divine leader, and empahasizing that the Knowledge is universal, non Indian, in nature" "This Knowledge was self-understanding, yielding calmness, peace, and contentment, since the innermost self is identical with the divine. Knowledge is attained through initiation, which provides four techniques that allow the practitioner to go within.
90. Hadden & Elliot, ;;Religions of the world: A Comprehensive Encyclopedia of beliefs and practices pp.428
    "The meditation techniques the Maharaji teaches today are the same he learned from his father, Hansji 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.'"
91. Kranenborg, Reender, Oosterse Geloofsbewegingen in het Westen/Eastern faith movements in the West
92. Stephen J. Hunt Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
93. Geaves, R. R., From Totapuri to Maharaji: Reflections on a Lineage (Parampara), (2002). Paper presented at the 27th Spalding Symposium on Indian Religions, Oxford. March 2002.
94. 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 pp.44-62
95. Visions International, Broadcast schedule of Maharaji's addresses (Retrieved January 2006)
96. The Keys Retrieved November, 2005
97. The Prem Rawat Foundation. "About The Keys". {{cite web}}: Cite has empty unknown parameters: |accessyear= and |accessmonthday= (help)
98. 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
99. Fahlbusch E. (Ed.) The Encyclopedia of Christianity (1998). p.861, ISBN 90-04-11316-9
100. Frankiel, Sandra S. in Lippy, Charles H. and Williams. Peter W. (Eds.) Encyclopedia of the American Religious Experience p.1521, harles Scribner's Sons (1988), ISBN 0-684-18863-5 (Vol III)
101. Goring, Rosemary. Dictionary of Beliefs & Religions. p.145, Wordsworth Editions (1997), ISBN 1-85326-354-0
102. Kopkind, Andrew. The Thirty Years' Wars pp.233-4. Verso, ISBN 1-85984-096-5
103. Levine, Life in the Cults
104. 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
105. McCleary Bassett, John. The Hippie Dictionary: A Cultural Encyclopedia of the 1960s and 1970s. p.140, Ten Speed Press(2004), ISBN 1-58008-547-4
106. Prince Ruth & Riches Davies, The New Age in Glastonbury: The Construction of Religious Movements, pp.99-100, Berghahn Books (2001), ISBN 1-57181-792-1 - "Maharaj Ji was considered to be deeply spirtually imbued, enabling him to teach secret techniques of meditation that would be learned in stages as a process of initiation; for followers this meant two hours of meditation each day. Maharaj Ji;s techniques were considered to heighten spiritual experience and to help people realise their full potential in day-to-day living"
107. Schnabel, Tussen stigma en charisma ("Between stigma and charisma"), 1982. Chapter II, p. 33; Chapter IV p. 99 and pp. 101-2; Chapter V p. 142.
108. "Modern American Communes: A Dictionary. p44. Greenwood Publishing. ISBN 0313321817 -"In the 1980s, as Maharaji slowly dissolved tmpost of the ashrams and resigned his responsibilities as leader of the Divine Light Mission to become a lecturer, the communal aspects of the movement disappeared"
109. Wilson, Bryan, New Religious Movements: Challenge and Response. pp.268-9, Routledge (UK), ISBN 0-415-20049-0
110. 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."
111. Annual report TPRF(retrieved January 2006)
112. Palmer & Keller, Religions of the World, pp.95.
113. Record number of new students for Prem Rawat worldwide Press release
114. TPRF website press room
115. Prem Rawat Honored by International University of Peace
116. Prem Rawat Interviewed on National TV in India Press release
117. Cagan, A. Peace is Possible, pp.319, July 19, 2006
     "I’m convinced that the people of India and from other countries need to embrace in their hearts Prem Rawat’s call to peace. For the last forty years, as a messenger of peace, he has been making a constant effort to teach a lesson of peace. I would like to express my heartfelt feeling towards him as a most trusted and respected person who takes a message of joy to society and society puts it into practice. Doing so is the greatest success there can be in life. I want his message to reach the people around the world."
118. KSGV: Objectives
     "Het KSGV onderneemt zijn activiteiten vanuit een christelijke inspiratie."
119. Cagan, A. Peace is Possible: The Life and Message of Prem Rawat, pp.229
120. Stephen J. Hunt Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
121. J. Gordon Melton, Christopher Partridge (Eds.), New Religions: A Guide: New Religious Movements, Sects and Alternative Spiritualities pp.201-202, Oxford University Press, USA (2004) ISBN 978-0195220421
122. Downton, James V., Sacred journeys: The conversion of young Americans to Divine Light Mission, (1979) Columbia University Press. ISBN 0-231-04198-5
123. Belzen, Jacob A. Obituary (available online) July 12, 2002
124. Hunt writes - "When his father died in 1966, the Guru Maharaji announced himself as the new master and started his own teaching". And Melton & Partridge - "It is stated that his father had chosen him as the person best suited to carry the teachings forward in an international arena as well as in India. Maharaji's childhood is full of accounts of how he would encourage his father's followers to practice the teachings and speak publicly at his father's events". And Downton "In another sense, the elevation of the youngest to spiritual prominence was no surprise at all, for stories are told about his extraordinary dedication to the Knowledge, which he demonstrated almost from the moment when his father, and guru, had revealed the life force to him. From the age of six, he is said to have voluntarily immersed himself in spiritual practices, sometimes meditating for hours at a time. His exuberance for the Knowledge made him a sensation at satsang, where premies say he spoke spontaneously to mass audiences with the assurance of someone many years older
125. Lans, Jan van der (Dutch language) Volgelingen van de goeroe: Hedendaagse religieuze bewegingen in Nederland page 117, written upon request for the KSGV published by Ambo, Baarn, 1981 ISBN 90-263-0521-4
126. Kranenborg Oosterse Geloofsbewegingen in het Westen, page 65
127. The Prem Rawat Foundation
128. Kranenborg, Reender (1982) Oosterse Geloofsbewegingen in het Westen/Eastern faith movements in the West (Dutch language) ISBN 90-210-4965-1
129. Foss, Daniel, and Ralph Larkin. "Worshipping the Absurd: The Negation of Social Causality Among the Followers of the Guru Maharaji'ji." Sociological Analysis, 39 (1978): 157-164.
130. Haan, Wim (Dutch language) De missie van het Goddelijk licht van goeroe Maharaj Ji: een subjektieve duiding from the series Religieuze bewegingen in Nederland: Feiten en Visies nr. 3, autumn 1981. ISBN 90-242-2341-5 Note: Haan was part of a critical movement within the Catholic church (Based mainly on the Dutch branch of the Divine Light Mission.) Dutch orginal:
     "Het woordje "mind" wordt binnen de premie-gemeenschap gedefinieerd als de 'gekonditioneerdheid', d.w.z. alle vervreemdende invloeden die de mens van zijn ware aard hebben doen afdwalen.
     Soms ontaardt de strijd die tegen dit woord wordt gevoerd echter in een volstrekte irrationaliteit. Elke kritiek en objektieve benadering wordt dan als mind bestempeld. Als iemand zich slecht voelt of gedurende lange tijd geen goede ervaringen heeft heeft tijdens zijn meditatie, dan is de betreffende persoon 'in zijn mind'. Gesprekken met buitenstaanders worden vaak uit de weg gegaan, omdat dat wel eens de mind zou kunnen stimuleren."
131. Kent, Stephen A. From slogans to mantras: social protest and religious conversion in the late Vietnam war era, Syracuse University press, 2001, ISBN 0-8156-2948-6
132. Levine, Saul V. Life in the Cults, article that appeared in the book edited by Marc Galanter M.D., (1989), Cults and new religious movements: a report of the committee on psychiatry and religion of the American Psychiatric Association, ISBN 0-89042-212-5
133. Dr Marc Galanter - Cults: Faith, Healing and Coercion page 22-23
134. Melton. Encyclopedic Handbook of Cults in Americapp 141-145
135. Glock, Charles Y. and Bellah, Robert N. eds.Guru Maharaj Ji and the Divine Light Mission, in The New Religious Consciousness, Berkeley: University of California Press. pp.52-72. ISBN 0-52003-472-4
136. Rolling Stone Magazine. The Seventies: A Tumultuous Decade Reconsidered. Rolling Stones Press, 1998. p. 102, ISBN 0-316-75914-7
137. du Plessix Gray, Francine. Blissing out in Houston. The New York Review of Books. vol.20, no. 20 (December 13, 1973)
138. Panel Urged to Probe Cults, The Washington Post, March 14, 1980.
139. The Lure of the Cult, Time Magazine, April 7, 1997
     The modern era of cultism dates to the 1970s, when the free inquiry of the previous decade led quite a few exhausted seekers into intellectual surrender. Out from the rubble of the countercultures came such groups as the Children of God and the Divine Light Mission, est and the Church of Scientology, the robotic political followers of Lyndon LaRouche and the Unification Church of the Rev. Sun Myung Moon. On Nov. 18, 1978, the cultism of the '70s arrived at its dark crescendo in Jonestown, Guyana, where more than 900 members of Jim Jones' Peoples Temple died at his order, most by suicide
140. "Former Guru on a Different Mission", Rocky Mountain News, January 30, 1998.
     Nowadays, former cult members estimate Maharaji (he's dropped the Guru from his name and simplified the spelling) has 100000 to 200000 followers...
141. "Guru's followers flock to hear him speak", Australian Associated Press, September 3, 2002, Brisbane, Australia
142. Melton. Encyclopedic Handbook pp.144-5
     "However as the group withdrew from the public eye, little controversy followed it except the accusations of Robert Mishner , the former president of the Mission who left in 1977. Mishner complained that the ideals of the group had become impossible to fulfill and that money was increasingly diverted to Maharaj Ji's personal use. Mishner's charges found little support and have not affected the progress of the Mission."
143. Lewis The Encyclopedia of Cults, Sects, and New Religions, p.210
     "a number of ex-members became critics of the movement, attacking it with charges of brainwashing and mind control"
144. Brown, Chip, Parents Versus Cult: Frustration, Kidnapping, Tears; Who Became Kidnappers to Rescue Daughter From Her Guru, The Washington Post, February 15, 1982
     "Suddenly there were new reports from people who'd actually managed the Divine Light Mission—Robert Mishler, the man who organized the business side of the mission and served for 5 1/2 years as its president, and Robert Hand Jr., who served as a vice president for two years. In the aftermath of Jonestown, Mishler and Hand felt compelled to warn of similarities between Guru Maharaj Ji and Jim Jones. They claimed the potential for another Jonestown existed in the Divine Light Mission because the most fanatic followers of Maharaj Ji would not question even the craziest commands. As Jim Jones convincingly demonstrated, the health of a cult group can depend on the stability of the leader.
     Mishler and Hand revealed aspects of life inside the mission that frightened the Deitzes. In addition to his ulcer, the Perfect Master who held the secret to peace and spiritual happiness 'had tremendous problems of anxiety which he combatted with alcohol,' Mishler said in a Denver radio interview in February 1979."
145. Cagan, A., Peace is Possible, pp.228
146. U.S. Patent Office
147. "Guru Maharaj Ji becomes a citizen of the US", Rocky Mountain News, Wednesday, October 19 1977, Denver, Colorado, USA
148. A letter from Prem Rawat (Retrieved January 2006)

Bibliography

• Aagaard, Johannes, Who Is Who In Guruism? (1980), in Update, Vol. 4.3, October 1980
• Barret, David V., The New Believers: A Survey of Sects, Cults and Alternative Religions (2001), Cassel, ISBN 1-84403-040-7
• Beit-Hallahmi, Benjamin The Illustrated Encyclopedia of Active New Religions, Sects, and Cults, (1997), ISBN 0-8239-1505-0
• Bowker, John (Ed.), The Oxford Dictionary of World Religions, Oxford University Press, New York (1997) ISBN 0-19-213965-7
• Brown, Mick The Spiritual Tourist, Bloomsbury Publishing 1998, ISBN 1-58234-034-X
• Cagan, Andrea, Peace Is Possible: The Life and Message of Prem Rawat, Mighty River Press (2007), ISBN 978-0978869496
• Cameron, Charles (Ed.), Who Is Guru Maharaj Ji? (1973), Bantam Books, Inc.
• Carrol, Peter N. Nothing Happened: The Tragedy and Promise of America in the 1970s, Holt, Rinehart and Winston (1982), ISBN 0030583195
• Chryssides, George D., Historical Dictionary of New Religious Movements, Scarecrow Press (2001) ISBN 0-8108-4095-2
• Collier, Sophia, Soul rush: The odyssey of a young woman of the '70s, Morrow (1978), ISBN 0-688-03276-1
• Derks, Frans and Jan van der Lans 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 copyright © 1983 Mercer University Press
• Derks, Frans and Jan van der Lans Premies versus sannyasins published in Update nr. X 2 June 1986 available online
• Downton, James V., Sacred journeys: The conversion of young Americans to Divine Light Mission,(1979) Columbia University Press. ISBN 0-231-04198-5
• 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
• Fahlbusch E., Lochman J. M., Mbiti J., Pelikan J., Vischer L, Barret D. (Eds.) The Encyclopedia of Christianity (1998), ISBN 90-04-11316-9
• 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)
• 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, University of Utah at Salt Lake City
• Geaves, Ron, From Totapuri to Maharaji: Reflections on a Lineage (Parampara),. Paper presented at the 27th Spalding Symposium on Indian Religions, Oxford. March 2002.
• 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.
• Goring, Rosemary (Ed.). Dictionary of Beliefs & Religions (1997) Wordsworth Editions, ISBN 1-85326-354-0
• 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.
• 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
• Hans Jayanti (2000), DUO, New Delhi, Book published in commemoration of the 100th anniversary of Shri Hans' birth.
• Hinnells, John (Editor), The Penguin Dictionary of Religions (1997), ISBN 0-14-051261-6
• Kent, Stephen A. From slogans to mantras: social protest and religious conversion in the late Vietnam war era, Syracuse University press, 2001, ISBN 0-8156-2948-6
• Hunt, Stephen J. Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
• Kent, Stephen A. From slogans to mantras: social protest and religious conversion in the late Vietnam war era, Syracuse University press, 2001, ISBN 0-8156-2948-6
• Kranenborg, Reender Dr. (1982) Oosterse Geloofsbewegingen in het Westen ("Eastern faith movements in the West") (Dutch language) ISBN 90-210-4965-1
• Kranenborg, Reender, Neohindoeïstische bewegingen in Nederland: een encyclopedisch overzicht, Kampen Kok cop. (2002)
• Lans, Jan van der and Dr. Frans Derks, Premies Versus Sannyasins in “Update: A Quarterly Journal on New Religious Movements”, X/2 (June 1986)
• Lans, Jan van der Dr. Volgelingen van de goeroe: Hedendaagse religieuze bewegingen in Nederland (Dutch language), Ambo, Baarn, 1981 ISBN 90-263-0521-4
• Lee, Raymond L M., Sacred Tensions: Modernity and Religious Transformation in Malaysia (1997), The University of South Carolina Press. ISBN 1-57003-167-3
• Leech, Keneth. Soul Friend (2001), Morehouse Group, ISBN 0-8192-1888-X
• Levine, Richard Michael. "Who is your guru" in the 1973 section of The Seventies: A Tumultuous Decade Reconsidered (Book by Rolling Stone). Little, Brown and Company (2000). ISBN 0-316-81547-0
• Levine, Saul V. Life in the Cultsin 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
• Lewis, James, The Encyclopedia of Cults, Sects, and New Religionsm Prometheus Books, ISBN 1-57392-888-7
• Lippy, Charles H., Pluralism Comes of Age: American Religious Culture in the Twentieth Century, M. E. Sharpe (2002), ISBN 0-7656-0151-6
• McGuire, Meredith B. Religion: the Social Context 5th edition (2002) ISBN 0-534-54126-7
• Melton, Gordon J., Encyclopedia of American Religions 7th edition. Thomson (2003), ISBN 0-78766-384-0
• Melton, Gordon J., Encyclopedic Handbook of Cults in America, (1986), Garland Publishing, ISBN 0-8240-9036-5.
• 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
• 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
• Price, Maeve, The Divine Light Mission as a social organization. (note 1) Sociological Review, 27(1979)
• 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
• Rigopoulos, Antonio The life and teachings of Sai Baba of Shirdi State University of New York press, Albany, (1993) ISBN 0-7914-1268-7
• (In Dutch:) Schnabel, Paul. 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.
• The Prem Rawat Foundation presents: Maharaji at Sanders Theatre, Harvard University (2005) ISBN 0-9740627-3-1
• 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

External links

Official websites of Prem Rawat

• 'Maharaji', Prem Rawat's personal website. Available in 16 languages.
• The Prem Rawat Foundation
• The Keys website - Keys for preparing to receive the techniques of Knowledge
• Broadcasts, online radio, audio-visual materials about Maharaji and his message, Europe - Available in 11 languages
• Raj Vidya Kender, India
• Portal for contact information Information about volunteer groups world-wide, news, etc.
• Excerpts from recent addresses

Other

• Elan Vital / Divine Light Mission, at Rick Ross Institute's website
• Elan Vital, at Steven Hassan's "Freedom of Mind" website
• Prem Rawat / Elan Vital, Inc., at Anton Hein Apologetics Index website
• Manav Dharam website of Sat Pal, Prem Rawat's elder brother who claims to be a Satguru

Media/Press mention

• Panel Urged to Probe Cults, The Washington Post, March 14, 1980, Mansfield, Stephanie
• The Lure of the Cult, Time Magazine, April 7, 1997, Andrew Meier/Moscow, Richard N. Ostling/New York and Andrew Purvis/Toronto, brief mention of Divine Light Mission.

Template:Persondata

• Prem Rawat
• 1957 births
• Living people
• Naturalized citizens of the United States
• Indian Americans
• People from Uttarakhand
• People from Haridwar