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Prem Rawat teaches a process of self-discovery using four meditation techniques that he claims will allow the practitioner to experience peace, joy and contentment with regular practice. He calls these techniques Knowledge and claims that Knowledge will 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."

History

Scholars have asserted that Prem Rawat's teachings originate in the traditions of the North Indian Sants. The Sants dismiss all religious ritual and dogma and instead emphasize the possibility of a direct experience of God, whom they claim "dwells in the heart". Theologically, their teachings are distinguished by an inward, loving devotion to a divine principle, and socially by an egalitarianism that is opposed to the qualitative distinctions of the Hindu caste system. Sants believe that the Guru or Perfect Master is an embodiment of God and a fitting object of worship. Some of the more notable Sant gurus include Namdev (d.1350), Kabir (d.1518), Nanak (d.1539), Mirabai (d.1545), Surdas (d.1573), Tulsidas (d.1623), and Tukaram (d. 1650). Other scholars refer to affinities with medieval traditions of Nirguna Bhakti (Sanskrit = "formless devotion"), with its emphasis on universalism, equality, direct experience and criticism of blind allegiance to religious ritual and dogma. Hans Ji Maharaj, Rawat's guru, was a devotee of Swarupanand, and became a guru in 1936 on Swarupanand's death. He began presenting his message and teaching the techniques of Knowledge in the small town of Najibabad, near Haridwar. His talks were strongly influenced by the reformist philosophy of the Arya Samaj, and he viewed himself primarily as the "Guru of the Poor". His teachings were rich in metaphor and more concerned with practical applications than theory. Unusually for an Indian teacher, he accepted students irrespective of caste, religion or status, and drew his share of criticism from traditional Hindus. During this year he published a book Hans Yog Prakash as a first step to broadening the dissemination of his message.

Teachings

Prem Rawat became a guru and titular head of the Divine Light Mission at the age of 8 upon the death of his father and teacher in 1966, though it is not an hereditary position. Like his teacher, he was called Guru Maharaj Ji,and he taught in India in much the same manner as his teacher whilst attending school in Dehra Dun. Prem Rawat did not inherit a formal set of teachings nor did he develop one as he sees conceptual thinking as the main enemy of direct religious experience which he claims can be discovered by the techniques of Knowledge. His central claim is that God resides in every human being and the human quest for fulfillment can be resolved by turning inward to discover that there is a constant source of contentment and joy within. He gives equal billing to all religions, quoting from Hindu, Muslim and Christian sources but rather than rely on scriptures for inspiration and guidance, Rawat relies on the experience provided by the four techniques of Knowledge and this lack of professed concepts allow his followers a freedom of expression which is spontaneous and personal. In 1972 Rawat relocated to the US and while his teachings remained essentially Hindu in origin and he continued with many Indian traditions, he managed with the minimum of Hindu terms and concepts. His main emphasis was on an individual, subjective experience, rather than on a body of dogma. His first western discourses were criticized by some religious scholars as evangelical and lacking in substance and for stressing direct experience over intellect or religious dogma. Within a few years Rawat was touring the world and had attracted tens of thousands of followers. In 1974, Rawat applied to become an emancipated minor and was able to take legal control of the DLM which had previously been controlled by his mother and elder brother. Rawat recognized that the Indian influences were a hindrance to the wider acceptance of his teachings and changed the style of his message and relinquished the Hindu tradition, beliefs, and most of its original eastern religious practices. The Indian born mahatmas were dismissed or sent back to India and Rawat's mother and elder brother, who had now turned against him, returned to India where they retained control of the Indian DLM. Rawat began using Western initiators to teach the techniques of Knowledge and continued to transform his initial teachings in order to appeal to a Western context. By the early 80s Prem Rawat had dropped the title "Guru" and eliminated the last of the Indian aspects. The DLM changed its name to Elan Vital and the last of the religious connotations were removed. Rawat does not see himself as bound by conventional beliefs or practices of any institutionalized religion or tradition-honored world view. He is essentially an iconoclast who plots his route by pragmatic decisions to meet the demands and challenges that occur in his public career as a teacher striving to convince people of the value of self-knowledge. Rawat claims that practicing Knowledge will allow the practitioner to experience self-understanding, calmness, peace and contentment. Practitioners describe Knowledge as internal and highly individual, with no associated social structure, liturgy, ethical practices or articles of faith. Rawat advises students that for maximum benefit the techniques should be practised daily for at least one hour.

Descriptions of Knowledge by scholars

According to David V. Barrett, at the heart of Prem Rawat's teaching is the Knowledge, and the experience is an individual, subjective experience rather than a body of dogma. In its Divine Light days the movement was sometimes criticized for this stressing of emotional experience over intellect. The teaching could perhaps best be described as practical mysticism.

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

Ron Geaves writes that Prem Rawat himself has stated that he does not consider himself to be a charismatic figure, preferring to refer to his teachings and the efficacy of the practice of the four techniques on the individual as the basis of his authority. The showing of the four techniques replaces the traditional diksha, and although it marks the sealing of master/disciple relationship, that is not emphasized in the session itself. Rather, the focus is on correct practice and staying in touch through participation or listening. Prem Rawat’s teachings make no reference to any traditional authority, neither person nor text.

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

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

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

Reports obtained after deprogramming by controversial deprogrammer Ted Patrick and others refer to the experience of meditation by practitioners as self-hypnosis, and as diminishing the ability to think.

Teaching Knowledge

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

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

The Keys

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

References

1. Drury, Michael, The Dictionary of the Esoteric: 3000 Entries on the Mystical and Occult Traditions, pp.75-6, (2002), Sterling Publishing Company, ISBN 1-842-93108-3
   Maharaj Ji meditation upon the life-force. This meditation focuses on four types of mystical energy, known as the experiences of Light, Harmony, Nectar, and the Word. These allow the practitioner to develop a deep and spiritual self-knowledge
2. Chryssides, George D. Historical Dictionary of New Religious Movements pp.210-1, Scarecrow Press (2001) ISBN 0-8108-4095-2
   "This Knowledge was self-understanding, yielding calmness, peace, and contentment, since the innermost self is identical with the divine. Knowledge is attained through initiation, which provides four techniques that allow the practitioner to go within.
3. 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, which brings a sense of well-being, joy and harmony. The Knowledge includes four meditation procedures: Light, Music, Nectar and Word. The process of reaching the true self within can only be achieved by the individual, but with the guidance and help of a teacher. Hence, the movement seems to embrace aspects of world-rejection and world-affirmation. The tens of thousands of followers in the West do not see themselves as members of a religion, but the adherents of a system of teachings that extol the goal of enjoying life to the full."
4. Hadden, Religions of the world, pp.428 "The meditation techniques the Maharaji teaches today are the same he learned from his father, Hans Ji Maharaj, who, in turn, learned them from his spiritual teacher . 'Knowledge', claims Maharaji, 'is a way to be able to take all your senses that have been going outside all your life, turn them around and put them inside to feel and to actually experience you... What you are looking for is inside of you.'"
5. Lipner.
6. Woodhead, Linda & Fletcher, Paul. Religion in the Modern World: Traditions and Transformations (2001) pp.71-2. Routledge (UK) ISBN 0-415-21784-9"
7. Melton, J. Gordon The Encyclopedia Handbook of Cults in America. p.143, Garland Publishing (1986) ISBN 0-8240-9036-5 "The Divine Light Mission is derived from Sant Mat (literally, the way of the saints), a variation of the Sikh religion which draws significant elements from Hinduism. It is based upon a succession of spiritual masters generally believed to begin with Tulsi Sahib, an early nineteenth century guru who lived at Hathrash, Uttar Pradesh. It is believed that the person mentioned as Sarupanand Ji in Mission literature is in fact Sawan Singh, a prominent Sant Mat guru. In any case Hans Maharaj Ji claimed a Sant Mat succession which he passed to Maharaj Ji. 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."
8. Geaves, Ron, Globalization, Charisma, Innovation and Tradition: 2006. Journal of Alternative Spiritualities and New Age Studies, 2 44-62.
   "Prem Rawat has affinities with the mediaeval Nirguna Bhakti (formless devotion) tradition of Northern India, more commonly known as Sant. With its emphasis on universalism, equality, direct experience, criticism of blind allegiance to religious ritual and dogma, and tendency towards syncretism."
9. ^ Reinhart Hummel. Indische Mission und neue Frömmigkeit im Westen: Religiöse Bewegungen Indiens in westl. Kulturen. Stuttgart: Kohlhammer. ISBN 3-17-005609-3. Cite error: The named reference "isbn3-17-005609-3" was defined multiple times with different content (see the help page).
10. Hans ji Maharaj, Hans Yog Prakash (1936) (Unknown publisher), New Delhi
11. Geaves, Ron, Globalization, charisma, innovation, and tradition: An exploration of the transformations in the organisational vehicles for the transmission of the teachings of Prem Rawat (Maharaji), 2006, Journal of Alternative Spiritualities and New Age Studies, 2 44–6 – Although Rawat does not see himself as part of a tradition or as having to conform to the behavior of any predecessor, in my view, the best way to place him is to identify him with Vaudeville’s definition of the sant
12. Ron Geaves in 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-However, at the heart of Maharaji's teachings lies the simplest message that the human quest for fulfillment can be resolved by turning inward to discover a constant source of contentment and joy within. This message is supported by four techniques, together known as Knowledge, which provide the practical application that allow the practitioner the possibility of the experience spoken about by Maharaji.'
13. Stephen J. Hunt Alternative Religions: A Sociological Introduction (2003), pp. 116–7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8 ... the emphasis is on individual, subjective experience, rather than on a body of dogma. 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.
14. Hummel, Reinhart, Indische Mission und neue Frömmigkeit im Westen. Religiöse Bewegungen in westlichen Kulturen Stuttgart 1980, ISBN 3-170-05609-3, p79.
    "In a satsang in 1975 in Orlando/Florida, he spoke in a language similar to American evangelical campaigners." Original: "In einem 1975 in Orlando/Florida gehaltenen Satsang spricht er eine ähnliche Sprache wie amerikanische Evangelisationsfeldzüge."
15. Kranenborg, Reender (1982) Oosterse Geloofsbewegingen in het Westen/Eastern faith movements in the West (Dutch language) ISBN 90-210-4965-1 – In this context, Rawat often referred to the negative influence of the "mind" or "conceptual thinking" as the main enemy of direct religious experience. To some scholars this reference to "mind" appeared to mean either "the alienating influences that made man stray from his true nature," or a "state of consciousness characterized by everything but passive, nonrational confidence and trust
16. Stephen J. Hunt Alternative Religions: A Sociological Introduction (2003), pp. 116–7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8 He came to recognize that the Indian influences on his followers in the West were a hindrance to the wider acceptance of his teachings. He therefore changed the style of his message and relinquished the Hindu tradition, beliefs, and most of its original eastern religious practices. Hence, today the teachings do not concern themselves with reincarnation, heaven, or life after death. The movement now focuses entirely on "Knowledge", which is a set of simple instructions on how adherents should live.
17. Chryssides, George D. Historical Dictionary of New Religious Movements pp. 210–1, Scarecrow Press (2001) ISBN 0-8108-4095-2 This Knowledge was self-understanding, yielding calmness, peace, and contentment, since the innermost self is identical with the divine. Knowledge is attained through initiation, which provides four techniques that allow the practitioner to go within ... and emphasizing that the Knowledge is universal, non Indian, in nature.
18. 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.
19. Melton, Encyclopedia of American Religions. Maharaji had made every attempt to abandon the traditional Indian religious trappings in which the techniques originated and to make his presentation acceptable to all the various cultural settings in which followers live. He sees his teachings as independent of culture, religion, beliefs, or lifestyles.
20. J. Gordon Melton, Christopher Partridge (Eds.), New Religions: A Guide: New Religious Movements, Sects and Alternative Spiritualities. pp. 201–202, Oxford University Press, U.S.A. (2004) ISBN 978-0195220421. Rawat is insistent that it is not the product of any one culture or the property of any religious tradition and that it can be practiced by anyone. Consequently, Maharaji asserts that he is not teaching a religion and there are no particular rituals, sacred days, pilgrimages, sacred places, doctrines, scriptures or specific dress codes, dietary requirements or any other dimension associated with a religious lifestyle.
21. Geaves, Ron, Globalization, Charisma, Innovation, and Tradition. He does not demand obedience, in that no outer requirements or prohibitions are placed on those taught the techniques. The simple axiom, 'If you like it, practice it, if you don’t, try something else,' is applied on frequent occasions in his public discourses. Neither does Prem Rawat regard himself as an exemplary leader, a role often ascribed to religious founders.
22. Stephen J. Hunt Alternative Religions: A Sociological Introduction (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
    "Maharaji transformed his initial teachings in order to appeal to a Western context. He came to recognize that the Indian influences on his followers in the West were a hindrance to the wider acceptance of his teachings. He therefore changed the style of his message and relinquished the Hindu tradition, beliefs, and most of its original eastern religious practices."
23. Miller, America's Alternative Religions, pp. 474
24. Downton, Sacred Journeys.
    "The end of 1973 saw Guru Maharaj Ji breaking away from his mother and his Indian past. He declared himself the sole source of spiritual authority in the Mission. And, unlike some gurus who have come to this country and have easternized their followers, he became more fully westernized, which premies interpreted as an attempt to integrate his spiritual teachings into our culture."
25. Barret, David V., The New Believers: A Survey of Sects, Cults and Alternative Religions (2003), p. 65, Cassel, ISBN 1-84403-040-7
    "Elan Vital has now dropped all of its original Eastern religious practices. Unusually, the fact that Maharaji came from a lineage of 'Perfect Masters' is no longer relevant to the reformed movement. This is not where the authority comes from, nor the recognition of Maharaji as the master by his student; this comes rather from the nature of the teaching and its benefit to the individual. The experience is an individual, subjective experience rather than a body of dogma, and in its Divine Light days the movement was sometime criticized for this stressing of emotional experience over intellect. The teachings could perhaps best described as practical mysticism.
26. 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 emphasizing that the Knowledge is universal, non-Indian, in nature" "This Knowledge was self-understanding, yielding calmness, peace, and contentment, since the innermost self is identical with the divine. Knowledge is attained through initiation, which provides four techniques that allow the practitioner to go within.
27. 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
28. Stephen J. Hunt Alternative Religions: A Sociological Introduction (2003), pp. 116–7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8
29. 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)
30. ^ Kranenborg, Reender Dr. (1982) Oosterse Geloofsbewegingen in het Westen/Eastern faith movements in the West (Dutch language) ISBN 90-210-4965-1
31. ^ Melton, Gordon J., Encyclopedic Handbook of Cults in America (1992) pp. 143-4, Garland Publishing, ISBN 0-8153-1140-0
32. ^ The Keys website. "Three promises". The Prem Rawat Foundation. Retrieved Sept 2006. {{cite web}}: Check date values in: |accessdate= (help); Cite has empty unknown parameters: |accessyear= and |accessmonthday= (help)
33. Drury, Michael, The Dictionary of the Esoteric: 3000 Entries on the Mystical and Occult Traditions, pp. 75-6 (2002), Sterling Publishing Company, ISBN 1-842-93108-3
34. FAQs about Knowledge Elan Vital website, August 2005. Retrieved November 2005
35. Patrick, Ted with Tom Dulack, Let Our Children Go!: By the man who rescues brainwashed American youth from sinister 'religious' cults pp. 214-215 (1976) E.P. Dutton & Company, ISBN 0-525-14450-1
36. Conway, Flo and Siegelman, Jim, "Snapping: America's Epidemic of Sudden Personality Change Second Edition pp 159 f (2005) Stillpoint Press, ISBN 0-38528928-6
37. Melton, Encyclopedia of American Religions.
    "Maharaji had made every attempt to abandon the traditional Indian religious trappings in which the techniques originated and to make his presentation acceptable to all the various cultural settings in which followers live. He sees his teachings as independent of culture, religion, beliefs, or lifestyles."
38. Geaves, Ron in Christopher Partridge (Eds.), New Religions: A Guide: New Religious Movements, Sects and Alternative Spiritualities. pp.201-202, Oxford University Press, USA (2004) ISBN 978-0195220421.
    "Rawat is insistent that it is not the product of any one culture or the property of any religious tradition and that it can be practiced by anyone. Consequently, Maharaji asserts that he is not teaching a religion and there are no particular rituals, sacred days, pilgrimages, sacred places, doctrines, scriptures or specific dress codes, dietary requirements or any other dimension associated with a religious lifestyle."
39. Geaves, Ron, Globalization, Charisma, Innovation, and Tradition.
    "He does not demand obedience, in that no outer requirements or prohibitions are placed on those taught the techniques. The simple axiom, 'If you like it, practice it, if you don’t, try something else,' is applied on frequent occasions in his public discourses. Neither does Prem Rawat regard himself as an exemplary leader, a role often ascribed to religious founders."
40. Chryssides, George D. Historical Dictionary of New Religious Movements pp.210-1, Scarecrow Press (2001) ISBN 0-8108-4095-2
    "This Knowledge was self-understanding, yielding calmness, peace, and contentment, since the innermost self is identical with the divine. Knowledge is attained through initiation, which provides four techniques that allow the practitioner to go within...and emphasizing that the Knowledge is universal, non Indian, in nature."
41. Hunt, Stephen J., Alternative Religions: A Sociological Introduction. (2003), pp.116-7, Ashgate Publishing, Ltd. ISBN 0-7546-3410-8 Br />"The major focus of Maharaji is on stillness, peace, and contentment within the individual, and his 'Knowledge' consists of the techniques to obtain them. Knowledge, roughly translated, means the happiness of the true self-understanding. Each individual should seek to comprehend his or her true self. In turn, this brings a sense of well-being, joy and harmony as one comes in contact with one's "own nature." The Knowledge includes four meditation procedures: Light, Music, Nectar and Word. The process of reaching the true self within can only be achieved by the individual, but with the guidance and help of a teacher. Hence, the movement seems to embrace aspects of world-rejection and world-affirmation. The tens of thousands of followers in the West do not see themselves as members of a religion, but the adherents of a system of teachings that extol the goal of enjoying life to the full."

External links

• The Keys website - Keys for preparing to receive the techniques of Knowledge
• Words of Peace - His Words of Peace broadcasts, DVDs, and live events
• Excerpts from recent addresses

• Prem Rawat
• Meditation